Magician

Key Words:

• Power
• Action
• Awareness
• Application
• Resourcefulness

Close your eyes for a moment and picture your ideal image of the Magician. Odds are your imagination conjured up a regal figure, powerful, graceful, and confident - able to make things happen, and even move mountains. The Magician Tarot card meaning deals with the ability to utilize every resource we have available to us. When we think of the Magician, we must understand that there is no question of power. The Magician has absolute power over all circumstances. Simply put, the Magician is in control of [their] own thoughts, and therefore the ruler of reality. When we pull the Magician cards for ourselves or for a querent, it is an indication that we have more power than we realize to change our circumstances. It is a card that reminds us of our unlimited potential.

Key Symbols: help us further define the Magician Tarot card meaning.

Lemniscate: Also known as the infinity symbol, the Lemniscate symbolizes the endless, infinite nature of energy. Energy cannot be created or destroyed, and the Magician is intimate with this knowledge. The infinity symbol above the Magician's head illustrates that [s]he understands the energy of [their] thoughts always lead to infinite consequence. Some decks depict an additional Lemniscate at the Magician's throat - this symbolizes the infinite power of the spoken word. Uroboros: The serpent swallowing its own tail is symbolic of cycles, and is another message of the infinite nature of energy. The Magician tarot card meaning here, as with the Lemniscate, is that energy is endless, and our ability to manipulate energy is key. The Uroborus further signifies the concept of rebirth and regeneration. The Magician understands that rebirth occurs in each moment - hence another source of [their] power. Most importantly, it is a symbol that stands for the maxim "one is all" which is the highest philosophy for the Magician. All the elements: The Magician is keenly aware that we are all born perfectly prepared to live our lives. We each have all the tools and resources within us to use at our whim. This is indicated by all the symbols of the suit shown within the Magicians grasp. The Magician realizes that [s]he is the master of these tools, they are not [their] master. The Magician reminds us that everything we need to live our best life is available to us as long as we master the gifts of potential, and not become slaves to our circumstances.

Key Questions: When contemplating the Magician Tarot card meaning, ask yourself the following questions:

• Am I aware of my own power?
• Am I recognizing my fullest potential?
• Am I playing the role of victim or victor?
• Am I using my power for good or abusing it?
• Am I connecting to my higher source of energy?
• Am I applying myself effectively and beneficially?
• What action can I take to move into a better direction?
• What resources are available to me, and how do I tap into them?

Faery blessings -- celeste

Recipe for Magnesium / Bicarbonate Water
by Robert Bradstreet Calrow

What I have been doing is making the Magnesium Water using Walmart Distilled Water, and either 1/3 of a liter per gallon of the concentrated magnesium bicarbonate mixture per gallon, or 1/2 of a liter (500 ml or cc) per gallon.

So from one liter of carbonated seltzer water I make 2 gallons, or 3 gallons of higher alkaline magnesium water.

I place a 1 liter bottle of club soda in the freezer for 1 hour to super chill it without forming ice, then, opening the bottle slowly to minimize the loss of CO2 (carbon dioxide), remove 4 Tablespoons of the seltzer water using the measuring cup that comes with the Walmart Equate Brand Magnesium Hydroxide, which is the same as Phillips Milk of Magnesia, (only $4 less expensive), get the plain not flavored brand as it is free of the added chemicals in the flavored varieties.

I then use the included plastic measuring cup to add back in 3 Tablespoons of the Magnesium Hydroxide to the seltzer bottle and pour some soda into the measuring cup and stir it to get all the remnants left of the Magnesium Hydroxide clinging to the measuring cup, which is poured back into the seltzer bottle.

Replace the bottle's screw-on cap, tightening firmly and then proceed to shake for at least 30 seconds; the soda water CO2 is reacting with the Magnesium Hydroxide and initially will appear cloudy. I continue to shake for 30 seconds every few minutes and within 10 minutes the solution will turn clear again.

You will know the chemical reaction is finished when the solution becomes clear as the two components, Magnesium Hydroxide and Carbon Dioxide chemically react resulting in a new Magnesium Alkaline Water whose Magnesium, in solution is much more absorbable by the body and you find that the container has partially imploded about 1/4 to 1/3 in size as if a powerful vacuum had been applied to the bottle.

You now have a magnesium concentrate that one can add 1/3 to 1/2 of this content to an empty gallon bottle then refill with water - I prefer Distilled for reasons below, or conversely, remove an equal amount of water from a gallon of water, which you will replace with Magnesium Water Concentrate, (1/3 to 1/2 of the liter bottle / 333 to 500 ml).

You will find this alkaline magnesium water will not only be of a higher pH but will also increase bowel regularity.

Here's to Better Health.

The Mahabharata

of Krishna-Dwaipayana Vyasa

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---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 1

ADI PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

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



TRANSLATOR'S PREFACE

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

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

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

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

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

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

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

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

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

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

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

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

Kisari Mohan Ganguli

Calcutta



THE MAHABHARATA

ADI PARVA

SECTION I

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



SECTION II

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

"The next is Mahaprasthanika, the seventeenth Parva.

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

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

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

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

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

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



SECTION III

(Paushya Parva)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



SECTION IV

(Pauloma Parva)

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

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



SECTION V

(Pauloma Parva continued)

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

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

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

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

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

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

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

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

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



SECTION VI

(Pauloma Parva continued)

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

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

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

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



SECTION VII

(Pauloma Parva continued)

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

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

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

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

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



SECTION VIII

(Pauloma Parva continued)

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

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

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

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



SECTION IX

(Pauloma Parva continued)

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

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

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

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

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

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

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

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



SECTION X

(Pauloma Parva continued)

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

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

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

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



SECTION XI

(Pauloma Parva continued)

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

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

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



SECTION XII

(Pauloma Parva continued)

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

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

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

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



SECTION XIII

(Astika Parva)

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

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

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

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

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

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

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

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

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

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

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



SECTION XIV

(Astika Parva continued)

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

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

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



SECTION XV

(Astika Parva continued)

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

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

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

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



SECTION XVI

(Astika Parva continued)

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

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

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

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

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



SECTION XVII

(Astika Parva continued)

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

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

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

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



SECTION XVIII

(Astika Parva continued)

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

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

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

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

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

"On hearing them, Brahman said to Narayana, 'O Lord, condescend to grant
the gods strength to churn the deep afresh.'

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

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

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

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



SECTION XIX

(Astika Parva continued)

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

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

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

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

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

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

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



SECTION XX

(Astika Parva continued)

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

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

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



SECTION XXI

(Astika Parva continued)

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

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

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



SECTION XXII

(Astika Parva continued)

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

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

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



SECTION XXIII

(Astika Parva continued)

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

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

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

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

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



SECTION XXIV

(Astika Parva continued)

"Sauti said, 'Then hearing of and beholding his own body, that bird of
beautiful feathers diminished its size.'

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

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

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

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

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

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

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



SECTION XXV

(Astika Parva continued)

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

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



SECTION XXVI

(Astika Parva continued)

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

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

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



SECTION XXVII

(Astika Parva continued)

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

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



SECTION XXVIII

(Astika Parva continued)

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

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

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



SECTION XXIX

(Astika Parva continued)

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

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

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

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

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

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

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

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

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



SECTION XXX

(Astika Parva continued)

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

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

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

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

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

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

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

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

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



SECTION XXXI

(Astika Parva continued)

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

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

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

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

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

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

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



SECTION XXXII

(Astika Parva continued)

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

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

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

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

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



SECTION XXXIII

(Astika Parva continued)

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

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

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

"And Indra said, 'O best of birds, I desire to know the limit of thy
great strength. I also desire eternal friendship with thee.'"

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



SECTION XXXIV

(Astika Parva continued)

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

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

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

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

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

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

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



SECTION XXXV

(Astika Parva continued)

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

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

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

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

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



SECTION XXXVI

(Astika Parva continued)

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

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

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

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

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

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

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

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

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

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

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

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



SECTION XXXVII

(Astika Parva continued)

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

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

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

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



SECTION XXXVIII

(Astika Parva continued)

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

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



SECTION XXXIX

(Astika Parva continued)

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

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

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

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



SECTION XL

(Astika Parva continued)

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

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

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

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

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

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

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

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

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

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



SECTION XLI

(Astika Parva continued)

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

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

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

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

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

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



SECTION XLII

(Astika Parva continued)

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

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

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

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

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

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

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

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

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



SECTION XLIII

(Astika Parva continued)

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

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

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

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

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

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

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

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

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



SECTION XLIV

(Astika Parva continued)

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

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

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



SECTION XLV

(Astika Parva continued)

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

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



SECTION XLVI

(Astika Parva continued)

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

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

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

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



SECTION XLVII

(Astika Parva continued)

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

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

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

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

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

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

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

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

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

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



SECTION XLVIII

(Astika Parva continued)

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

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

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

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

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



SECTION XLIX

(Astika Parva continued)

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

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

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

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

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

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

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



SECTION L

(Astika Parva continued)

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

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

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

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

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

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

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

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



SECTION LI

(Astika Parva continued)

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

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

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



SECTION LII

(Astika Parva continued)

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



SECTION LIII

(Astika Parva continued)

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

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

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

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

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



SECTION LIV

(Astika Parva continued)

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

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

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

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

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

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

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

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

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

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



SECTION LV

(Astika Parva continued)

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

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



SECTION LVI

(Astika Parva continued)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



SECTION LVII

(Astika Parva continued)

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

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

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

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

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



SECTION LVIII

(Astika Parva, continued)

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

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

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

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

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

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

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

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

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

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



SECTION LIX

(Adivansavatarana Parva)

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

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

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

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



SECTION LX

(Adivansavatarana Parva continued)

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

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

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

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

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



SECTION LXI

(Adivansavatarana Parva continued)

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

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

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

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

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

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

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

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



SECTION LXII

(Adivansavatarana Parva continued)

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

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

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

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



SECTION LXIII

(Adivansavatarana Parva continued)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



 SECTION LXIV

(Adivansavatarana Parva continued)

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

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

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

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

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

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



SECTION LXV

(Sambhava Parva)

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

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

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

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

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

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

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



SECTION LXVI

(Sambhava Parva continued)

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

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

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

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

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

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

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

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



SECTION LXVII

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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



SECTION LXVIII

(Sambhava Parva continued)

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

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

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



SECTION LXIX

(Sambhava Parva continued)

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

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

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

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



SECTION LXX

(Sambhava Parva continued)

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

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

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

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

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



SECTION LXXI

(Sambhava Parva continued)

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

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

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

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

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

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



SECTION LXXII

(Sambhava Parva continued)

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

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



SECTION LXXIII

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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



SECTION LXXIV

(Sambhava Parva continued)

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

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

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

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

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

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



SECTION LXXV

(Sambhava Parva continued)

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

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

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

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

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



SECTION LXXVI

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



SECTION LXXVII

(Sambhava Parva continued)

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

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

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

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

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



SECTION LXXVIII

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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



SECTION LXXIX

(Sambhava Parva continued)

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



SECTION LXXX

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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

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

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



SECTION LXXXI

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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



SECTION LXXXII

(Sambhava Parva continued)

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

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

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

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

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

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



SECTION LXXXIII

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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



SECTION LXXXIV

(Sambhava Parva continued)

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

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

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

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

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

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

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

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



SECTION LXXXV

(Sambhava Parva continued)

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

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

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

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

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

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



SECTION LXXXVI

(Sambhava Parva continued)

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

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

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

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



SECTION LXXXVII

(Sambhava Parva continued)

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

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

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

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



SECTION LXXXVIII

(Sambhava Parva continued)

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

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



SECTION LXXXIX

(Sambhava Parva continued)

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

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

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

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



SECTION XC

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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



SECTION XCI

(Sambhava Parva continued)

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

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

"Ashtaka asked, 'How many kinds of Munis are there (observers of the vow
of the silence)?'

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

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

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



SECTION XCII

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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

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

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



SECTION XCIII

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



SECTION XCIV

(Sambhava Parva continued)

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

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

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

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

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



SECTION XCV

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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

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



SECTION XCVI

(Sambhava Parva continued)

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

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

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

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

"The Vasus, making this arrangement with Ganga, went away without Waiting
to the place they liked.'"



SECTION XCVII

(Sambhava Parva continued)

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

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

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

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



SECTION XCVIII

(Sambhava Parva continued)

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



SECTION XCIX

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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



SECTION C

(Sambhava Parva continued )

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

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

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

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

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

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

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

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

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

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

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

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



SECTION CI

(Sambhava Parva continued)

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



SECTION CII

(Sambhava Parva continued)

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

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

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

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



SECTION CIII

(Sambhava Parva continued)

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

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



SECTION CIV

(Sambhava Parva continued)

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

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

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

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

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

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



SECTION CV

(Sambhava Parva continued)

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

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

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

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

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

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

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

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

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



SECTION CVI

(Sambhava Parva continued)

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

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

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

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



SECTION CVII

(Sambhava Parva continued)

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

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



SECTION CVIII

(Sambhava Parva continued)

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

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

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



SECTION CIX

(Sambhava Parva continued)

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



SECTION CX

(Sambhava Parva continued)

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

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



SECTION CXI

(Sambhava Parva continued)

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

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

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

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



SECTION CXII

(Sambhava Parva continued)

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



SECTION CXIII

(Sambhava Parva continued)

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

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



SECTION CXIV

(Sambhava Parva continued)

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

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

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

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



SECTION CXV

(Sambhava Parva continued)

"Vaisampayana said, 'Meanwhile, O Janamejaya, Dhritarashtra begat upon
Gandhari a hundred sons, and upon a Vaisya wife another besides those
hundred. And Pandu had, by his two wives Kunti and Madri, five sons who
were great charioteers and who were all begotten by the celestials for
the perpetuation of the Kuru line.'

"Janamejaya said, 'O best of Brahmanas, how did Gandhari bring forth
those hundred sons and in how many years? What were also the periods of
life allotted to each? How did Dhritarashtra also beget another son in a
Vaisya wife? How did Dhritarashtra behave towards his loving obedient,
and virtuous wife Gandhari? How were also begotten the five sons of
Pandu, those mighty charioteers, even though Pandu himself laboured under
the curse of the great Rishi (he slew)? Tell me all this in detail, for
my thirst for hearing everything relating to my own ancestor hath not
been slaked.'

"Vaisampayana said, 'One day Gandhari entertained with respectful
attention the great Dwaipayana who came to her abode, exhausted with
hunger and fatigue. Gratified with Gandhari's hospitality, the Rishi gave
her the boon she asked for, viz., that she should have a century of sons
each equal unto her lord in strength and accomplishments. Some time after
Gandhari conceived and she bore the burden in her womb for two long years
without being delivered. And she was greatly afflicted at this. It was
then that she heard that Kunti had brought forth a son whose splendour
was like unto the morning sun. Impatient of the period of gestation which
had prolonged so long, and deprived of reason by grief, she struck her
womb with great violence without the knowledge of her husband. And
thereupon came out of her womb, after two years' growth, a hard mass of
flesh like unto an iron ball. When she was about to throw it away,
Dwaipayana, learning everything by his spiritual powers, promptly came
there, and that first of ascetics beholding that ball of flesh, addressed
the daughter of Suvala thus, 'What hast thou done?' Gandhari, without
endeavouring to disguise her feelings, addressed the Rishi and said,
'Having heard that Kunti had brought forth a son like unto Surya in
splendour, I struck in grief at my womb. Thou hadst, O Rishi, granted me
the boon that I should have a hundred sons, but here is only a ball of
flesh for those hundred sons!' Vyasa then said, 'Daughter of Suvala, it
is even so. But my words can never be futile. I have not spoken an
untruth even in jest. I need not speak of other occasions. Let a hundred
pots full of clarified butter be brought instantly, and let them be
placed at a concealed spot. In the meantime, let cool water be sprinkled
over this ball of flesh.'

"Vaisampayana continued, 'That ball of flesh then, sprinkled over with
water, became, in time, divided into a hundred and one parts, each about
the size of the thumb. These were then put into those pots full of
clarified butter that had been placed at a concealed spot and were
watched with care. The illustrious Vyasa then said unto the daughter of
Suvala that she should open the covers of the pots after full two years.
And having said this and made these arrangements, the wise Dwaipayana
went to the Himavat mountains for devoting himself to asceticism.

"Then in time, king Duryodhana was born from among those pieces of the
ball of flesh that had been deposited in those pots. According to the
order of birth, king Yudhishthira was the oldest. The news of
Duryodhana's birth was carried to Bhishma and the wise Vidura. The day
that the haughty Duryodhana was born was also the birth-day of Bhima of
mighty arms and great prowess.

"As soon as Duryodhana was born, he began to cry and bray like an ass.
And hearing that sound, the asses, vultures, jackals and crows uttered
their respective cries responsively. Violent winds began to blow, and
there were fires in various directions. Then king Dhritarashtra in great
fear, summoning Bhishma and Vidura and other well-wishers and all the
Kurus, and numberless Brahmanas, addressed them and said, 'The oldest of
those princes, Yudhishthira, is the perpetuator of our line. By virtue of
his birth he hath acquired the kingdom. We have nothing to say to this.
But shall this my son born after him become king? Tell me truly what is
lawful and right under these circumstances.' As soon as these words were
spoken, O Bharata, jackals and other carnivorous animals began to howl
ominously And marking those frightful omens all around, the assembled
Brahmanas and the wise Vidura replied, 'O king, O bull among men, when
these frightful omens are noticeable at the birth of thy eldest son, it
is evident that he shall be the exterminator of thy race. The prosperity
of all dependeth on his abandonment. Calamity there must be in keeping
him. O king, if thou abandonest him, there remain yet thy nine and ninety
sons. If thou desirest the good of thy race, abandon him, O Bharata! O
king, do good to the world and thy own race by casting off this one child
of thine. It hath been said that an individual should be cast off for the
sake of the family; that a family should be cast off for the sake of a
village; that a village may be abandoned for the sake of the whole
country; and that the earth itself may be abandoned for the sake of the
soul.' When Vidura and those Brahmanas had stated so, king Dhritarashtra
out of affection for his son had not the heart to follow that advice.
Then, O king, within a month, were born a full hundred sons unto
Dhritarashtra and a daughter also in excess of this hundred. And during
the time when Gandhari was in a state of advanced pregnancy, there was a
maid servant of the Vaisya class who used to attend on Dhritarashtra.
During that year, O king, was begotten upon her by the illustrious
Dhritarashtra a son endued with great intelligence who was afterwards
named Yuvutsu. And because he was begotten by a Kshatriya upon a Vaisya
woman, he came to be called Karna.

"Thus were born unto the wise Dhritarashtra a hundred sons who were all
heroes and mighty chariot-fighters, and a daughter over and above the
hundred, and another son Yuyutsu of great energy and prowess begotten
upon a Vaisya woman.'"



SECTION CXVI

(Sambhava Parva continued)

"Janamejaya said, 'O sinless one, thou hast narrated to me from the
beginning all about the birth of Dhritarashtra's hundred sons owing to
the boon granted by the Rishi. But thou hast not told me as yet any
particulars about the birth of the daughter. Thou hast merely said that
over and above the hundred sons, there was another son named Yuyutsu
begotten upon a Vaisya woman, and a daughter. The great Rishi Vyasa of
immeasurable energy said unto the daughter of the king of Gandhara that
she would become the mother of a hundred sons. Illustrious one, how is
that thou sayest Gandhari had a daughter over and above her hundred sons?
If the ball of flesh was distributed by the great Rishi only into a
hundred parts, and if Gandhari did not conceive on any other occasion,
how was then Duhsala born. Tell me this, O Rishi! my curiosity hath been
great."

"Vaisampayana said, 'O descendant of the Pandavas, thy question is just,
and I will tell thee how it happened. The illustrious and great Rishi
himself, by sprinkling water over that ball of flesh, began to divide it
into parts. And as it was being divided into parts, the nurse began to
take them up and put them one by one into those pots filled with
clarified butter. While this process was going on, the beautiful and
chaste Gandhari of rigid vows, realising the affection that one feeleth
for a daughter, began to think within herself, 'There is no doubt that I
shall have a hundred sons, the Muni having said so. It can never be
otherwise. But I should be very happy if a daughter were born of me over
and above these hundred sons and junior to them all. My husband then may
attain to those worlds that the possession of a daughter's sons
conferreth. Then again, the affection the women feel for their
sons-in-law is great. If, therefore, I obtain a daughter over and above
my hundred sons, then, surrounded by sons and daughter's sons, I may feel
supremely blest. If I have ever practised ascetic austerities, if I have
ever given anything in charity, if I have ever performed the homa
(through Brahamanas), if I have ever gratified my superiors by respectful
attentions, then (as the fruit of those acts) let a daughter be born unto
me.' All this while that illustrious and best of Rishis,
Krishna-Dwaipayana himself was dividing the ball of flesh; and counting a
full hundred of the parts, he said unto the daughter of Suvala, 'Here are
thy hundred sons. I did not speak aught unto thee that was false. Here,
however, is one part in excess of the hundred, intended for giving thee a
daughter's son. This part shall develop into an amiable and fortunate
daughter, as thou hast desired' Then that great ascetic brought another
pot full of clarified butter, and put the part intended for a daughter
into it.

"Thus have I, O Bharata, narrated unto thee all about the birth of
Duhsala. Tell me, O sinless one, what more I am now to narrate.'"



SECTION CXVII

(Sambhava Parva continued)

"Janamejaya said, 'Please recite the names of Dhritarashtra's sons
according to the order of their birth.'

"Vaisampayana said, 'Their names, O king, according to the order of
birth, are Duryodhana, Yuyutsu, Duhsasana, Duhsaha, Duhsala, Jalasandha,
Sama, Saha, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana,
Durmarshana and Durmukha, Dushkarna, and Karna; Vivinsati and Vikarna,
Sala, Satwa, Sulochana, Chitra and Upachitra, Chitraksha, Charuchitra,
Sarasana, Durmada and Durvigaha, Vivitsu, Vikatanana; Urnanabha and
Sunabha, then Nandaka and Upanandaka; Chitravana, Chitravarman, Suvarman,
Durvimochana; Ayovahu, Mahavahu, Chitranga, Chitrakundala, Bhimavega,
Bhimavala, Balaki, Balavardhana, Ugrayudha; Bhima, Karna, Kanakaya,
Dridhayudha, Dridhavarman, Dridhakshatra, Somakitri, Anudara;
Dridhasandha, Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena,
Senani, Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara;
Dridhahasta, Suhasta, Vatavega, and Suvarchas; Adityaketu, Vahvashin,
Nagadatta, Agrayayin; Kavachin, Krathana, Kunda, Kundadhara, Dhanurdhara;
the heroes, Ugra and Bhimaratha, Viravahu, Alolupa; Abhaya, and
Raudrakarman, and Dridharatha; Anadhrishya, Kundabhedin, Viravi,
Dhirghalochana Pramatha, and Pramathi and the powerful Dhirgharoma;
Dirghavahu, Mahavahu, Vyudhoru, Kanakadhvaja; Kundasi and Virajas.
Besides these hundred sons, there was a daughter named Duhsala. All were
heroes and Atirathas, and were well-skilled in warfare. All were learned
in the Vedas, and all kinds of weapons. And, O, king, worthy wives were
in time selected for all of them by Dhritarashtra after proper
examination. And king Dhritarashtra, O monarch, also bestowed Duhsala, in
proper time and with proper rites, upon Jayadratha (the king of Sindhu).'



SECTION CXVIII

(Sambhava Parva continued)

"Janamejaya said, 'O utterer of Brahma, thou hast recited (everything
about) the extraordinary birth among men, of the sons of Dhritarashtra in
consequence of the Rishi's grace. Thou hast also said what their names
are, according to the order of their birth. O Brahmana, I have heard all
these from thee. But tell me now all about the Pandavas. While reciting
the incarnations on earth of the celestial, the Asuras, and the beings of
other classes, thou saidst that the Pandavas were all illustrious and
endued with the prowess of gods, and that they were incarnate portion of
the celestials themselves. I desire, therefore, to hear all about those
beings of extraordinary achievements beginning from the moment of their
birth. O Vaisampayana, recite thou their achievements.'

"Vaisampayana said, 'O king, one day Pandu, while roaming about in the
woods (on the southern slopes of the Himavat) that teemed with deer and
wild animals of fierce disposition, saw a large deer, that seemed to be
the leader of a herd, serving his mate. Beholding the animals, the
monarch pierced them both with five of his sharp and swift arrows winged
with golden feathers. O monarch, that was no deer that Pandu struck at,
but a Rishi's son of great ascetic merit who was enjoying his mate in the
form of a deer. Pierced by Pandu, while engaged in the act of
intercourse, he fell down to the ground, uttering cries that were of a
man and began to weep bitterly.

"The deer then addressed Pandu and said, 'O king, even men that are
slaves to lust and wrath, and void of reason, and ever sinful, never
commit such a cruel act as this. Individual judgment prevaileth not
against the ordinance, the ordinance prevaileth against individual
judgment. The wise never sanction anything discountenanced by the
ordinance. Thou art born, O Bharata, in a race that hath ever been
virtuous. How is it, therefore, that even thou, suffering thyself to be
overpowered by passion and wrath losest thy reason?' Hearing this, Pandu
replied, 'O deer, kings behave in the matter of slaying animals of thy
species exactly as they do in the matter of slaying foes. It behoveth
thee not, therefore, to reprove me thus from ignorance. Animals of thy
species are slain by open or covert means. This, indeed, is the practice
of kings. Then why dost thou reprove me? Formerly, the Rishi Agastya,
while engaged in the performance of a grand sacrifice, chased the deer,
and devoted every deer in the forest unto the gods in general. Thou hast
been slain, pursuant to the usage sanctioned by such precedent. Wherefore
reprovest us then? For his especial sacrifices Agastya performed the homa
with fat of the deer.'

"The deer then said, 'O king, men do not let fly their arrows at their
enemies when the latter are unprepared. But there is a time for doing it
(viz., after declaration of hostilities). Slaughter at such a time is not
censurable.'

"Pandu replied, 'It is well-known that men slay deer by various effective
means without regarding whether the animals are careful or careless.
Therefore, O deer, why dost thou reprove me?'

"The deer then said, 'O, king, I did not blame thee for thy having killed
a deer, or for the injury thou hast done to me. But, instead of acting so
cruelly, thou shouldst have waited till the completion of my act of
intercourse. What man of wisdom and virtue is there that can kill a deer
while engaged in such an act? The time of sexual intercourse is agreeable
to every creature and productive of good to all. O king, with this my
mate I was engaged in the gratification of my sexual desire. But that
effort of mine hath been rendered futile by thee. O king of the Kurus, as
thou art born in the race of the Pauravas ever noted for white (virtuous)
deeds, such an act hath scarcely been worthy of thee. O Bharata, this act
must be regarded as extremely cruel, deserving of universal execration,
infamous, and sinful, and certainly leading to hell. Thou art acquainted
with the pleasures of sexual intercourse. Thou art acquainted also with
the teaching of morality and dictates of duty. Like unto a celestial as
thou art, it behoveth thee not to do such an act as leadeth to hell. O
best of kings, thy duty is to chastise all who act cruelly, who are
engaged in sinful practices and who have thrown to the winds religion,
profit, and pleasure as explained in the scriptures. What hast thou done,
O best of men, in killing me who have given thee no offence? I am, O
king, a Muni who liveth on fruits and roots, though disguised as a deer.
I was living in the woods in peace with all. Yet thou hast killed me, O
king, for which I will curse thee certainly. As thou hast been cruel unto
a couple of opposite sexes, death shall certainly overtake thee as soon
as thou feelest the influence of sexual desire. I am a Muni of the name
of Kindama, possessed of ascetic merit. I was engaged in sexual
intercourse with this deer, because my feelings of modesty did not permit
me to indulge in such an act in human society. In the form of a deer I
rove in the deep woods in the company of other deer. Thou hast slain me
without knowing that I am a Brahmana, the sin of having slain a Brahmana
shall not, therefore, be thine. But senseless man, as you have killed me,
disguised as a deer, at such a time, thy fate shall certainly be even
like mine. When, approaching thy wife lustfully, thou wilt unite with her
even as I had done with mine, in that very state shalt thou have to go to
the world of the spirits. And that wife of thine with whom thou mayst be
united in intercourse at the time of thy death shall also follow thee
with affection and reverence to the domains of the king of the dead. Thou
hast brought me grief when I was happy. So shall grief come to thee when
thou art in happiness.'

"Vaisampayana continued, 'Saying this, that deer, afflicted with grief
gave up the ghost; and Pandu also was plunged in woe at the sight.'"



SECTION CXIX

(Sambhava Parva continued)

"Vaisampayana said, 'After the death of that deer, king Pandu with his
wives was deeply afflicted and wept bitterly. And he exclaimed, 'The
wicked, even if born in virtuous families, deluded by their own passions,
become overwhelmed with misery as the fruit of their own deeds. I have
heard that my father, though begotten by Santanu of virtuous soul, was
cut off while still a youth, only because he had become a slave to his
lust. In the soil of that lustful king, the illustrious Rishi
Krishna-Dwaipayana himself, of truthful speech, begot me. A son though I
am of such a being, with my wicked heart wedded to vice, I am yet leading
a wandering life in the woods in the chase of the deer. Oh, the very gods
have forsaken me! I shall seek salvation now. The great impediments to
salvation are the desire to beget children, and other concerns of the
world. I shall now adopt the Brahmacharya mode of life and follow in the
imperishable wake of my father. I shall certainly bring my passions under
complete control by severe ascetic penances. Forsaking my wives and other
relatives and shaving my head, alone shall I wander over the earth,
begging for my subsistence from each of these trees standing here.
Forsaking every object of affection and aversion, and covering my body
with dust, I shall make the shelter of trees or deserted houses my home.
I shall never yield to influence of sorrow or joy, and I shall regard
slander and eulogy in the same light. I shall not seek benedictions or
bows. I shall be at peace with all, and shall not accept gifts. I shall
not mock anybody, nor shall I knit my brows at any one, but shall be ever
cheerful and devoted to the good of all creatures. I shall not harm any
of the four orders of life gifted with power of locomotion or otherwise,
viz., oviparous and viviparous creatures and worms and vegetables. But on
the contrary, preserve an equality of behaviour towards all, as if they
were, my own children. Once a day shall I beg of five or ten families at
the most, and if I do not succeed in obtaining alms, I shall then go
without food. I shall rather stint myself than beg more than once of the
same person. If I do not obtain anything after completing my round of
seven or ten houses, moved by covetousness, I shall not enlarge my round.
Whether I obtain or fail to obtain alms. I shall be equally unmoved like
a great ascetic. One lopping off an arm of mine with a hatchet, and one
smearing another arm with sandal-paste, shall be regarded by me equally.
I shall not wish prosperity to the one or misery to the other. I shall
not be pleased with life or displeased with death. I shall neither desire
to live nor to die. Washing my heart of all sins, I shall certainly
transcend those sacred rites productive of happiness, that men perform in
auspicious moments, days, and periods. I shall also abstain from all acts
of religion and profit and also those that lead to the gratification of
the senses. Freed from all sins and snares of the world, I shall be like
the wind subject to none. Following the path of fearlessness and bearing
myself in this way I shall at last lay down my life. Destitute of the
power of begetting children, firmly adhering to the line of duty I shall
not certainly deviate therefrom in order to tread in the vile path of the
world that is so full of misery. Whether respected or disrespected in the
world that man who from covetousness casteth on others a begging look,
certainly behaveth like a dog. (Destitute as I am of the power of
procreation, I should not certainly, from desire of offspring, solicit
others to give me children).'

"Vaisampayana continued, 'The king, having thus wept in sorrow, with a
sigh looked at his two wives Kunti and Madri, and addressing them said,
'Let the princess of Kosala (my mother), Vidura, the king with our
friends, the venerable Satyavati, Bhishma, the priests of our family,
illustrious Soma-drinking Brahmanas of rigid vows and all elderly
citizens depending on us be informed, after being prepared for it, that
Pandu hath retired into the woods to lead a life of asceticism.' Hearing
these words of their lord who had set his heart on a life of asceticism
in the woods, both Kunti and Madri addressed him in these proper words,
'O bull of Bharata's race, there are many other modes of life which thou
canst adopt and in which thou canst undergo the severest penances along
with us, thy wedded wives--in which for the salvation of thy body
(freedom from re-birth), thou mayest obtain heaven. We also, in the
company of our lord, and for his benefit, controlling our passions and
bidding adieu to all luxuries, shall subject ourselves to the severest
austerities. O king, O thou of great wisdom, if thou abandonest us, we
shall then this very day truly depart from this world.'

Pandu replied, 'If, indeed, this your resolve springeth from virtue, then
with you both I shall follow the imperishable path of my fathers.
Abandoning the luxuries of cities and towns, clad in barks of trees, and
living on fruits and roots, I shall wander in deep woods, practising the
severest penances. Bathing morning and evening, I shall perform the homa.
I shall reduce my body by eating very sparingly and shall wear rags and
skins and knotted locks on my head. Exposing myself to heat and cold and
disregarding hunger and thirst, I shall reduce my body by severe ascetic
penances, I shall live in solitude and I shall give myself up to
contemplation; I shall eat fruit, ripe or green, that I may find. I shall
offer oblations to the Pitris (manes) and the gods with speech, water and
the fruits of the wilderness. I shall not see, far less harm, any of the
denizens of the woods, or any of my relatives, or any of the residents of
cities and towns. Until I lay down this body, I shall thus practise the
severe ordinances of the Vanaprastha scriptures, always searching for
severer ones that they may contain.'

"Vaisampayana continued, 'The Kuru king, having said this unto his wives,
gave away to Brahmanas the big jewel in his diadem, his necklace of
precious gold, his bracelets, his large ear-rings, his valuable robes and
all the ornaments of his wives. Then summoning his attendants, he
commended them, saying, 'Return ye to Hastinapura and proclaim unto all
that Pandu with his wives hath gone into the woods, foregoing wealth,
desire, happiness, and even sexual appetite.' Then those followers and
attendants, hearing these and other soft words of the king, set up a loud
wail, uttering, 'Oh, we are undone!' Then with hot tears trickling down
their cheeks they left the monarch and returned to Hastinapura with speed
carrying that wealth with them (that was to be distributed in charity).
Then Dhritarashtra, that first of men, hearing from them everything that
had happened in the woods, wept for his brother. He brooded over his
affliction continually, little relishing the comfort of beds and seats
and dishes.

"Meanwhile, the Kuru prince Pandu (after sending away his attendants)
accompanied by his two wives and eating fruits and roots went to the
mountains of Nagasata. He next went to Chaitraratha, and then crossed the
Kalakuta, and finally, crossing the Himavat, he arrived at Gandhamadana.
Protected by Mahabhutas, Siddhas, and great Rishis, Pandu lived, O king,
sometimes on level ground and sometimes on mountain slopes. He then
journeyed on to the lake of Indradyumna, whence crossing the mountains of
Hansakuta, he went to the mountain of hundred peaks (Sata-sringa) and
there continued to practise ascetic austerities.'"



SECTION CXX

(Sambhava Parva continued)

"Vaisampayana said, 'Pandu, possessed of great energy, then devoted
himself to asceticism. Within a short time he became the favourite of the
whole body of the Siddhas and Charanas residing there. And, O Bharata,
devoted to the service of his spiritual masters, free from vanity, with
mind under complete control and the passions fully subdued, the prince,
becoming competent to enter heaven by his own energy, attained to great
(ascetic) prowess. Some of the Rishis would call him brother, some
friend, while others cherished him as their son. And, O bull of Bharata's
race, having acquired after a long time great ascetic merit coupled with
complete singleness, Pandu became even like a Brahmarshi (though he was a
Kshatriya by birth).

"On a certain day of the new moon, the great Rishis of rigid vows
assembled together, and desirous of beholding Brahman were on the point
of starting on their expedition. Seeing them about to start, Pandu asked
those ascetics, saying, 'Ye first of eloquent men, where shall we go?'
The Rishis answered, 'There will be a great gathering today, in the abode
of Brahman, of celestials, Rishis and Pitris. Desirous of beholding the
Self-create we shall go there today.'

"Vaisampayana continued, 'Hearing this, Pandu rose up suddenly, desirous
of visiting heaven along with the great Rishis. Accompanied by his two
wives, when he was on the point of following the Rishis in the northerly
direction from the mountain of hundred peaks, those ascetics addressed
him saying, 'In our northward march, while gradually ascending the king
of mountains, we have seen on its delightful breast many regions
inaccessible to ordinary mortals; retreats also of the gods, and
Gandharvas and Apsaras, with palatial mansions by hundreds clustering
thick around and resounding with the sweet notes of celestial music, the
gardens of Kuvera laid out on even and uneven grounds, banks of mighty
rivers, and deep caverns. There are many regions also on those heights
that are covered with perpetual snow and are utterly destitute of
vegetable and animal existence. In some places the downpour of rain is so
heavy that they are perfectly inaccessible and incapable of being
utilised for habitation. Not to speak of other animals, even winged
creatures cannot cross them. The only thing that can go there is air, and
the only beings, Siddhas and great Rishis. How shall these princesses
ascend those heights of the king of mountains? Unaccustomed to pain,
shall they not droop in affliction? Therefore, come not with us, O bull
of Bharata's race!'

"Pandu replied, 'Ye fortunate ones, it is said that for the sonless there
is no admittance into heaven. I am sonless! I In affliction I speak' unto
you! I am afflicted because I have not been able to discharge the debt I
owe to my ancestors. It is certain that with the dissolution of this my
body my ancestors perish! Men are born on this earth with four debts,
viz. those due unto the (deceased) ancestors, the gods, the Rishis, and
other men. In justice these must be discharged. The wise have declared
that no regions of bliss exist for them that neglect to pay these debts
in due time. The gods are paid (gratified) by sacrifices, the Rishis, by
study, meditation, and asceticism, the (deceased) ancestors, by begetting
children and offering the funeral cake, and, lastly other men, by leading
a humane and inoffensive life. I have justly discharged my obligations to
the Rishis, the gods, and other men. But those others than these three
are sure to perish with the dissolution of my body! Ye ascetics, I am not
yet freed from the debt I owe to my (deceased) ancestors. The best of men
are born in this world to beget children for discharging that debt. I
would ask you, should children be begotten in my soil (upon my wives) as
I myself was begotten in the soil of my father by the eminent Rishi?'

"The Rishis said, 'O king of virtuous soul, there is progeny in store for
thee, that is sinless and blest with good fortune and like unto the gods.
We behold it all with our prophetic eyes. Therefore, O tiger among men,
accomplish by your own acts that which destiny pointeth at. Men of
intelligence, acting with deliberation, always obtain good fruits; it
behoveth thee, therefore, O king, to exert thyself. The fruits thou
wouldst obtain are distinctly visible. Thou wouldst really obtain
accomplished and agreeable progeny.'

"Vaisampayana continued, 'Hearing these words of the ascetics, Pandu,
remembering the loss of his procreative powers owing to the curse of the
deer, began to reflect deeply. And calling his wedded wife the excellent
Kunti, unto him, he told her in private, 'Strive thou to raise offspring
at this time of distress. The wise expounders of the eternal religion
declare that a son, O Kunti, is the cause of virtuous fame in the three
worlds. It is said that sacrifices, charitable gifts, ascetic penances,
and vows observed most carefully, do not confer religious merit on a
sonless man. O thou of sweet smiles, knowing all this, I am certain that
as I am sonless, I shall not obtain regions of true felicity. O timid
one, wretch that I was and addicted to cruel deeds, as a consequence of
the polluted life I led, my power of procreation hath been destroyed by
the curse of the deer. The religious institutes mention six kinds of sons
that are heirs and kinsmen, and six other kinds that are not heirs but
kinsmen. I shall speak of them presently. O Pritha, listen to me. They
are: 1st, the son begotten by one's own self upon his wedded wife; 2nd,
the son begotten upon one's wife by an accomplished person from motives
of kindness; 3rd, the son begotten upon one's wife by a person for
pecuniary consideration; 4th, the son begotten upon the wife after the
husband's death; 5th, the maiden-born son; 6th, the son born of an
unchaste wife; 7th, the son given; 8th, the son bought for a
consideration; 9th, the son self-given; 10th, the son received with a
pregnant bride; 11th, the brother's son; and 12th, the son begotten upon
a wife of lower caste. On failure of offspring of a prior class, the
mother should desire to have offspring of the next class. In times of
distress, men solicit offspring from accomplished younger brothers. The
self-born Manu hath said that men failing to have legitimate offspring of
their own may have offspring begotten upon their wives by others, for
sons confer the highest religious merit. Therefore, O Kunti, being
destitute myself of the power of procreation, I command thee to raise
good offspring through some person who is either equal or superior to me.
O Kunti, listen to the history of the daughter of Saradandayana who was
appointed by her lord to raise offspring. That warrior-dame, when her
monthly season arrived, bathed duly and in the night went out and waited
on a spot where four roads met. She did not wait long when a Brahmana
crowned with ascetic success came there. The daughter of Saradandayana
solicited him for offspring. After pouring libations of clarified butter
on the fire (in the performance of the sacrifice known by the name of
Punsavana) she brought forth three sons that were mighty car-warriors and
of whom Durjaya was the eldest, begotten upon her by that Brahmana. O
thou of good fortune, do thou follow that warrior-dame's example at my
command, and speedily raise offspring out of the seed of some Brahmana of
high ascetic merit.'"



SECTION CXXI

(Sambhava Parva continued)

"Vaisampayana said, 'Thus addressed, Kunti replied unto her heroic lord,
king Pandu, that bull amongst the Kurus, saying, 'O virtuous one, it
behoveth thee not to say so unto me. I am, O thou lotus-eyed one, thy
wedded wife, devoted to thee. O, Bharata of mighty arms, thyself shalt,
in righteousness, beget upon me children endued with great energy. Then I
shall ascend to heaven with thee; O prince of Kuru's race, receive me in
thy embrace for begetting children. I shall not certainly, even in
imagination, accept any other man except thee in my embraces. What other
man is there in this world superior to thee? O virtuous one, listen to
this Pauranic narrative that hath been, O thou of large eyes, heard by
me, and that I shall presently narrate.

"There was, in ancient times, a king in the race of Puru, known by the
name of Vyushitaswa. He was devoted to truth and virtue. Of virtuous soul
and mighty arms, on one occasion, while he was performing a sacrifice the
gods with Indra and the great Rishis came to him, and Indra was so
intoxicated with the Soma juice he drank and the Brahmanas with the large
presents they received, that both the gods and the great Rishis began
themselves to perform everything appertaining to that sacrifice of the
illustrious royal sage. And thereupon Vyushitaswa began to shine above
all men like the Sun appearing in double splendour after the season of
frost is over. And the powerful Vyushitaswa, who was endued with the
strength of ten elephants very soon performed the horse-sacrifice,
overthrowing, O best of monarchs, all the kings of the East, the North,
the West and the South, and exacted tributes from them all. There is an
anecdote, O best of the Kurus, that is sung by all reciters of the
Puranas, in connection with that first of all men, the illustrious
Vyushitaswa.--Having conquered the whole Earth up to the coast of the
sea, Vyushitaswa protected every class of his subjects as a father does
his own begotten sons.--Performing many great sacrifices he gave away
much wealth to the Brahmanas. After collecting unlimited jewels and
precious stones he made arrangements for performing still greater ones.
And he performed also the Agnishtoma, and other special Vedic sacrifices,
extracting great quantities of Soma juice. And, O king, Vyushitaswa had
for his dear wife, Bhadra, the daughter of Kakshivat, unrivalled for
beauty on earth. And it hath been heard by us that the couple loved each
other deeply. King Vyushitaswa was seldom separated from his wife. Sexual
excess, however, brought on an attack of phthisis and the king died
within a few days, sinking like the Sun in his glory. Then Bhadra, his
beautiful queen, was plunged into woe, and as she was sonless, O tiger
among men, she wept in great affliction. Listen to me, O king, as I
narrate to you all that Bhadra said with bitter tears trickling down her
cheeks. 'O virtuous one', she said, 'Women serve no purpose when their
husbands are dead. She who liveth after her husband is dead, draggeth on
a miserable existence that can hardly be called life. O bull of the
Kshatriya order, death is a blessing to women without husbands. I wish to
follow the way thou hast gone. Be kind and take me with thee. In thy
absence, I am unable to bear life even for a moment. Be kind to me, O
king and take me hence pretty soon. O tiger among men, I shall follow
thee over the even and uneven ground. Thou hast gone away, O lord, never
to return. I shall follow thee, O king, as thy own shadow. O tiger among
men, I will obey thee (as thy slave) and will ever do what is agreeable
to thee and what is for thy good. O thou of eyes like lotus-petals,
without thee, from this day, mental agonies will overwhelm me and eat
into my heart. A wretch that I am, some loving couple had doubtless been
separated by me in a former life, for which, in this life, I am made to
suffer the pangs of separation from thee. O king, that wretched woman who
liveth even for a moment separated from her lord, liveth in woe and
suffereth the pangs of hell even here. Some loving couple had doubtless
been separated by me in a former life, for which sinful act I am
suffering this torture arising from my separation from thee. O king, from
this day I will lay myself down on a bed of Kusa grass and abstain from
every luxury, hoping to behold thee once more. O tiger among men, show
thyself to me. O king, O lord, command once more thy wretched and
bitterly weeping wife plunged in woe.'

"Kunti continued, 'It was thus, O Pandu, that the beautiful Bhadra wept
over the death of her lord. And the weeping Bhadra clasped in her arms
the corpse in anguish of heart. Then she was addressed by an incorporeal
voice in these words, "Rise up, O Bhadra, and leave this place. O thou of
sweet smiles, I grant thee this boon. I will beget offspring upon thee.
Lie thou down with me on thy own bed, after the catamenial bath, on the
night of the eighth or the fourteenth day of the moon.' Thus addressed by
the incorporeal voice, the chaste Bhadra did, as she was directed, for
obtaining offspring. And, O bull of the Bharatas, the corpse of her
husband begat upon her seven children viz., three Salwas and four Madras.
O bull of the Bharatas, do thou also beget offspring upon me, like the
illustrious Vyushitaswa, by the exercise of that ascetic power which thou
possessest.'"



SECTION CXXII

(Sambhava Parva continued)

"Vaisampayana said, 'Thus addressed by his loving wife, king Pandu,
well-acquainted with all rules of morality, replied in these words of
virtuous import, 'O Kunti, what thou hast said is quite true. Vyushitaswa
of old did even as thou hast said. Indeed he was equal unto the
celestials themselves. But I shall now tell thee about the practices of
old indicated by illustrious Rishis, fully acquainted with every rule of
morality. O thou of handsome face and sweet smiles, women formerly were
not immured within houses and dependent on husbands and other relatives.
They used to go about freely, enjoying themselves as best as they liked.
O thou of excellent qualities, they did not then adhere to their husbands
faithfully, and yet, O handsome one, they were not regarded sinful, for
that was the sanctioned usage of the times. That very usage is followed
to this day by birds and beasts without any (exhibition of) jealousy.
That practice, sanctioned by precedent, is applauded by great Rishis. O
thou of taper thighs, the practice is yet regarded with respect amongst
the Northern Kurus. Indeed, that usage, so lenient to women, hath the
sanction of antiquity. The present practice, however (of women's being
confined to one husband for life) hath been established but lately. I
shall tell thee in detail who established it and why.

"It hath been heard by us that there was a great Rishi of the name of
Uddalaka, who had a son named Swetaketu who also was an ascetic of merit.
O thou of eyes like lotus-petals, the present virtuous practice hath been
established by that Swetaketu from anger. Hear thou the reason. One day,
in the presence of Swetaketu's father a Brahmana came and catching
Swetaketu's mother by the hand, told her, 'Let us go.' Beholding his
mother seized by the hand and taken away apparently by force, the son was
greatly moved by wrath. Seeing his son indignant, Uddalaka addressed him
and said, 'Be not angry. O son! This is the practice sanctioned by
antiquity. The women of all orders in this world are free, O son; men in
this matter, as regards their respective orders, act as kine.' The
Rishi's son, Swetaketu, however, disapproved of the usage and established
in the world the present practice as regards men and women. It hath been
heard by us, O thou of great virtue, that the existing practice dates
from that period among human beings but not among beings of other
classes. Accordingly, since the establishment of the present usage, it is
sinful for women not to adhere to their husbands. Women transgressing the
limits assigned by the Rishi became guilty of slaying the embryo. And,
men, too, viol ting a chaste and loving wife who hath from her maidenhood
observed the vow of purity, became guilty of the same sin. The woman also
who, being commanded by her husband to raise offspring, refuses to do his
bidding, becometh equally sinful.

"Thus, O timid one, was the existing usage established of old by
Swetaketu, the son of Uddalaka, in defiance of antiquity. O thou of taper
thighs, it hath also been heard by us that Madayanti, the wife of
Saudasa, commanded by her husband to raise offspring went unto Rishi
Vasishtha. And on going in unto him, the handsome Madayanti obtained a
son named Asmaka. She did this, moved by the desire of doing good to her
husband. O thou of lotus-eyes, thou knowest, O timid girl, how we
ourselves, for the perpetuation of the Kuru race, were begotten by
Krishna-Dwaipayana. O faultless one, beholding all these precedents it
behoveth thee to do my bidding, which is not inconsistent with virtue, O
princess, who is devoted to her husband, it hath also been said by those
acquainted with the rules of morality that a wife, when her monthly
season cometh, must ever seek her husband, though at other times she
deserveth liberty. The wise have declared this to be the ancient
practice. But, be the act sinful or sinless, those acquainted with the
Vedas have declared that it is the duty of wives to do what their
husbands bid them do. Especially, O thou of faultless features, I, who am
deprived of the power of procreation, having yet become desirous of
beholding offspring, deserve the more to be obeyed by thee. O amiable
one, joining my palms furnished with rosy fingers, and making of them a
cup as of lotus leaves, I place them on my head to propitiate thee. O
thou of lair looks, it behoveth thee to raise offspring, at my command,
through some Brahmana possessed of high ascetic merit. For then, owing to
thee, O thou of fair hips, I may go the way that is reserved for those
that are blessed with children.'

"Vaisampayana continued, 'Thus addressed by Pandu, that subjugator of
hostile cities, the handsome Kunti, ever attentive to what was agreeable
and beneficial to her lord, then replied unto him, saying, 'In my
girlhood, O lord, I was in my father's house engaged in attending upon
all guests. I used to wait respectfully upon Brahmanas of rigid vows and
great ascetic merit. One day I gratified with my attentions that Brahmana
whom people call Durvasa, of mind under full control and possessing
knowledge of all the mysteries of religion. Pleased with my services,
that Brahmana gave me a boon in the form of a mantra (formula of
invocation) for calling into my presence any one of the celestials I
liked. And the Rishi, addressing me, said, 'Anyone among the celestials
whom thou callest by this shall, O girl, approach thee and be obedient to
thy will, whether he liketh it or not. And, O princess, thou shall also
have offspring through his grace.' O Bharata, that Brahmana told me this
when I lived in my father's house. The words uttered by the Brahmana can
never be false. The time also hath come when they may yield fruit.
Commanded by thee, O royal sage, I can by that mantra summon any of the
celestials, so that we may have good children. O foremost of all truthful
men, tell me which of the celestials I shall summon. Know that, as
regards this matter, I await your commands.'

"Hearing this, Pandu replied, 'O handsome one, strive duly this very day
to gratify our wishes. Fortunate one, summon thou the god of justice. He
is the most virtuous of the celestials. The god of justice and virtue
will never be able to pollute us with sin. The world also, O beautiful
princess, will then think that what we do can never be unholy. The son
also that we shall obtain from him shall in virtue be certainly the
foremost among the Kurus. Begotten by the god of justice and morality, he
would never set his heart upon anything that is sinful or unholy.
Therefore, O thou of sweet smiles, steadily keeping virtue before thy
eyes, and duly observing holy vows, summon thou the god of justice and
virtue by the help of thy solicitations and incantations.'

"Vaisampayana continued, 'Then Kunti, that best of women, thus addressed
by her lord, said, 'So be it.' And bowing down to him and reverently
circumambulating his person, she resolved to do his bidding.'"



SECTION CXXIII

(Sambhava Parva continued)

"Vaisampayana said, 'O Janamejaya, when Gandhari's conception had been a
full year old, it was then that Kunti summoned the eternal god of justice
to obtain offspring from him. And she offered without loss of time,
sacrifices unto the god and began to duly repeat the formula that Durvasa
had imparted to her some time before. Then the god, overpowered by her
incantations, arrived at the spot where Kunti was seated in his car
resplendent as the Sun. Smiling, he asked, 'O Kunti, what am I to give
thee?' And Kunti too smiling in her turn, replied, 'Thou must even give
me offspring.' Then the handsome Kunti was united (in intercourse) with
the god of justice in his spiritual form and obtained from him a son
devoted to the good of all creatures. And she brought his excellent
child, who lived to acquire a great fame, at the eighth Muhurta called
Abhijit, of the hour of noon of that very auspicious day of the seventh
month (Kartika), viz., the fifth of the lighted fortnight, when the star
Jyeshtha in conjunction with the moon was ascendant. And as soon as the
child was born, an incorporeal voice (from the skies) said, 'This child
shall be the best of men, the foremost of those that are virtuous. Endued
with great prowess and truthful in speech, he shall certainly be the
ruler of the earth. And this first child of Pandu shall be known by the
name of Yudhishthira. Possessed of prowess and honesty of disposition, he
shall be a famous king, known throughout the three worlds.'

"Pandu, having obtained that virtuous son, again addressed his wife and
said. 'The wise have declared that a Kshatriya must be endued with
physical strength, otherwise he is no Kshatriya.' Therefore, ask thou for
an offspring of superior strength. Thus commanded by her lord, Kunti then
invoked Vayu. And the mighty god of wind, thus invoked, came unto her,
riding upon a deer, and said, 'What, O Kunti, am I to give thee? Tell me
what is in thy heart" Smiling in modesty, she said to him, 'Give me, O
best of celestials, a child endued with great strength and largeness of
limbs and capable of humbling the pride of every body.' The god of wind
thereupon begat upon her the child afterwards known as Bhima of mighty
arms and fierce prowess. And upon the birth of that child endued with
extraordinary strength, an incorporeal voice, O Bharata, as before, said,
'This child shall be the foremost of all endued with strength.' I must
tell you, O Bharata, of another wonderful event that occurred alter the
birth of Vrikodara (Bhima). While he fell from the lap of his mother upon
the mountain breast, the violence of the fall broke into fragments the
stone upon which he fell without his infant body being injured in the
least. And he fell from his mother's lap because Kunti, frightened by a
tiger, had risen up suddenly, unconscious of the child that lay asleep on
her lap. And as she had risen, the infant, of body hard as the
thunderbolt, falling down upon the mountain breast, broke into a hundred
fragments the rocky mass upon which he fell. And beholding this, Pandu
wondered much. And it so happened that that very day on which Vrikodara
was born, was also, O best of Bharatas, the birthday of Duryodhana who
afterwards became the ruler of the whole earth.'

"After the birth of Vrikodara, Pandu again began to think, 'How am I to
obtain a very superior son who shall achieve world-wide fame? Every,
thing in the world dependeth on destiny and exertion. But destiny can
never be successful except by timely exertion. We have heard it said that
Indra is the chief of the gods. Indeed, he is endued with immeasurable
might and energy and prowess and glory. Gratifying him with my
asceticism, I shall obtain from him a son of great strength. Indeed, the
son he giveth me must be superior to all and capable of vanquishing in
battle all men and creatures other than men. I shall, therefore, practise
the severest austerities, with heart, deed and speech.'

"After this, the Kuru king Pandu, taking counsel with the great Rishis
commanded Kunti to observe an auspicious vow for one full year, while he
himself commenced, O Bharata, to stand upon one leg from morning to
evening, and practise other severe austerities with mind rapt in
meditation, for gratifying the lord of the celestials.

"It was after a long time that Indra (gratified with such devotion)
approached Pandu and, addressing him, said, 'I shall give thee, O king, a
son who will be celebrated all over the three worlds and who will promote
the welfare of Brahmanas, kine and all honest men. The son I shall give
thee will be the smiter of the wicked and the delight of friends and
relatives. Foremost of all men, he will be an irresistible slayer of all
foes.' Thus addressed by Vasava (the king of the celestials), the
virtuous king of the Kuru race, well-recollecting those words, said unto
Kunti, 'O fortunate one, thy vow hath become successful. The lord of the
celestials hath been gratified, and is willing to give thee a son such as
thou desirest, of superhuman achievements and great fame. He will be the
oppressor of all enemies and possessed of great wisdom. Endued with a
great soul, in splendour equal unto the Sun, invincible in battles, and
of great achievements, he will also be extremely handsome. O thou of fair
hips and sweet smiles, the lord of the celestials hath become gracious to
thee. Invoking him, bring thou forth a child who will be the very home of
all Kshatriya virtues.'

"Vaisampayana continued, 'The celebrated Kunti, thus addressed by her
lord, invoked Sakra (the king of the gods) who thereupon came unto her
and begat him that was afterwards called Arjuna. And as soon as this
child was born, an incorporeal voice, loud and deep as that of the clouds
and filling the whole welkin, distinctly said, addressing Kunti in the
hearing of every creature dwelling in that asylum, 'This child of thine,
O Kunti, will be equal unto Kartavirya in energy and Siva in prowess.
Invincible like Sakra himself he will spread thy fame far and wide. As
Vishnu (the youngest of Aditi's sons) had enhanced Aditi's joy, so shall
this child enhance thy joy. Subjugating the Madras, the Kurus along with
the Somakas, and the people of Chedi, Kasi and Karusha, he will maintain
the prosperity of the Kurus. (Surfeited with libations at the sacrifice
of king Swetaketu), Agni will derive great gratification from the fat of
all creatures dwelling in the Khandava woods (to be burnt down) by the
might of this one's arms. This mighty hero, vanquishing all the
effeminate monarchs of the earth, will, with his brothers perform three
great sacrifices. In prowess, O Kunti, he will be even as Jamadagnya or
Vishnu. The foremost of all men endued with prowess, he will achieve
great fame. He will gratify in battle (by his heroism) Sankara, the god
of gods (Mahadeva), and will receive from him the great weapon named
Pasupata. This thy son of mighty arms will also slay, at the command of
Indra, those Daityas called the Nivatakavachas who are the enemies of the
gods. He will also acquire all kinds of celestial weapons, and this bull
among men will also retrieve the fortunes of his race.'

'Kunti heard these extraordinary words, while lying in the room. And
hearing those words uttered so loudly, the ascetics dwelling on the
mountain of a hundred peaks, and the celestials with Indra sitting in
their cars, became exceedingly glad. The sounds of the (invisible) drum
filled the entire welkin. There were shouts of joy, and the whole region
was covered with flowers showered down by invisible agents. The various
tribes of celestials assembled together, began to offer their respectful
adorations to the son of Pritha. The sons of Kadru (Nagas), the son of
Vinata, the Gandharvas, the lords of the creation, and the seven great
Rishis, viz., Bharadwaja, Kasyapa, Gautama, Viswamitra, Jamadagni,
Vasishtha, and the illustrious Atri who illumined the world of old when
the Sun was lost, all came there. And Marichi, Angiras, Pulastya, Pulaha,
Kratu, Daksha the lord of creation, the Gandharvas, and Apsaras, came
there also. The various tribes of Apsaras, decked with celestial garlands
and every ornament, and attired in fine robes, came there and danced in
joy, chanting the praises of Vibhatsu (Arjuna). All around, the great
Rishis began to utter propitiatory formulas. And Tumvuru accompanied by
the Gandharvas began to sing in charming notes. And Bhimasena and
Ugrasena, Urnayus and Anagha. Gopati and Dhritarashtra and Suryavarchas
the eighth, Yugapa and Trinapa, Karshni, Nandi, and Chitraratha,
Salisirah the thirteenth, Parjanya the fourteenth, Kali the fifteenth,
and Narada the sixteenth in this list, Vrihatta, Vrihaka, Karala of great
soul, Brahmacharin, Vahuguna, Suvarna of great fame, Viswavasu, Bhumanyu,
Suchandra, Sam and the celebrated tribes of Haha and Huhu gifted with
wonderful melody of voice,--these celestial Gandharvas, O king, all went
there. Many illustrious Apsaras also of large eyes, decked with every
ornament came there to dance and sing. And Anuchana and Anavadya,
Gunamukhya and Gunavara, Adrika and Soma, Misrakesi and Alambusha,
Marichi and Suchika, Vidyutparna and Tilottama and Ambika, Lakshmana,
Kshema Devi, Rambha, Manorama, Asita, Suvahu, Supriya, Suvapuh,
Pundarika, Sugandha, Surasa, Pramathini, Kamya and Saradwati, all danced
there together. And Menaka, Sahajanya, Karnika, Punjikasthala,
Ritusthala, Ghritachi, Viswachi, Purvachiti, the celebrated Umlocha,
Pramlocha the tenth and Urvasi the eleventh,--these large-eyed dancing
girls of heaven,--came there and sang in chorus. And Dharti and Aryaman
and Mitra and Varuna, Bhaga and Indra, Vivaswat, Pushan, Tvastri and
Parjanya or Vishnu, these twelve Adityas came there to glorify Pandu's
son. And, O king, Mrigavyadha, Sarpa, the celebrated Niriti, Ajaikapada,
Ahivradhna, Pinakin, Dahana, Iswara, Kapalin, Sthanu and the illustrious
Bhaga--these eleven Rudras,--also came there. And the twin Aswins, the
eight Vasus, the mighty Maruts, the Viswedevas, and the Sadhyas, also
came there. And Karkotaka, Vasuki, Kachchhapa, Kunda and the great Naga
Takshaka,--these mighty and wrathful snakes possessed of high ascetic
merit also came there. And Tarkshya, Arishtanemi, Garuda,
Asitadvaja,--these and many other Nagas, came there, so also Aruna and
Aruni of Vinata's race also came there. And only great Rishis crowned
with ascetic success and not others saw those celestials and other beings
seated in their cars or waiting on the mountain peaks. Those best of
Munis beholding that wonderful sight, became amazed, and their love and
affection for the children of Pandu was in consequence enhanced.

"The celebrated Pandu, tempted by the desire of having more children
wished to speak again unto his wedded wife (for invoking some other god).
But Kunti addressed him, saying, 'The wise do not sanction a fourth
delivery even in a season of distress. The woman having intercourse with
four different men is called a Swairini (heanton), while she having
intercourse with five becometh a harlot. Therefore, O learned one, as
thou art well-acquainted with the scripture on this subject, why dost
thou, beguiled by desire of offspring, tell me so in seeming
forgetfulness of the ordinance?'"



SECTION CXXIV

(Sambhava Parva continued)

"Vaisampayana said, 'After the birth of Kunti's sons and also of the
hundred sons of Dhritarashtra the daughter of the king of the Madras
privately addressed Pandu, saying, 'O slayer of foes, I have no complaint
even if thou beest unpropitious to me. I have, O sinless one, also no
complaint that though by birth I am superior to Kunti yet I am inferior
to her in station. I do not grieve, O thou of Kuru's race, that Gandhari
hath obtained a hundred sons. This, however, is my great grief that while
Kunti and I are equal, I should be childless, while it should so chance
that thou shouldst have offspring by Kunti alone. If the daughter of
Kuntibhoja should so provide that I should have offspring, she would then
be really doing me a great favour and benefiting thee likewise. She being
my rival, I feel a delicacy in soliciting any favour of her. If thou
beest, O king, propitiously disposed to me, then ask her to grant my
desire.'

"Hearing her, Pandu replied, 'O Madri, I do revolve this matter often in
my own mind, but I have hitherto hesitated to tell thee anything, not
knowing how thou wouldst receive it. Now that I know what your wishes
are, I shall certainly strive after that end. I think that, asked by me,
Kunti will not refuse.'

"Vaisampayana continued, 'After this, Pandu addressed Kunti in private,
saying, 'O Kunti, grant me some more offspring for the expansion of my
race and for the benefit of the world. O blessed one, provide thou that I
myself, my ancestors, and thine also, may always have the funeral cake
offered to us. O, do what is beneficial to me, and grant me and the world
what, indeed, is the best of benefits. O, do what, indeed, may be
difficult for thee, moved by the desire of achieving undying fame.
Behold, Indra, even though he hath obtained the sovereignty of the
celestials, doth yet, for fame alone, perform sacrifices. O handsome one,
Brahmanas, well-acquainted with the Vedas, and having achieved high
ascetic merit, do yet, for fame alone, approach their spiritual masters
with reverence. So also all royal sages and Brahmanas possessed of
ascetic wealth have achieved, for fame only, the most difficult of
ascetic feat. Therefore, O blameless one, rescue this Madri as by a raft
(by granting her the means of obtaining offspring), and achieve thou
imperishable fame by making her a mother of children.'

"Thus addressed by her lord, Kunti readily yielded, and said unto Madri,
'Think thou, without loss of time, of some celestial, and thou shall
certainly obtain from him a child like unto him.' Reflecting for a few
moments. Madri thought of the twin Aswins, who coming unto her with speed
begat upon her two sons that were twins named Nakula and Sahadeva,
unrivalled on earth for personal beauty. And as soon as they were born,
an incorporeal voice said, 'In energy and beauty these twins shall
transcend even the twin Aswins themselves.' Indeed possessed of great
energy and beauty, they illumined the whole region.

"O king, after all the children were born the Rishis dwelling on the
mountain of a hundred peaks uttering blessings on them and affectionately
performing the first rites of birth, bestowed appellations on them. The
eldest of Kunti's children was called Yudhishthira, the second Bhimasena,
and the third Arjuna, and of Madri's sons, the first-born of the twins
was called Nakula and the next Sahadeva. And those foremost sons born at
an interval of one year after one another, looked like an embodied period
of five years. And king Pandu, beholding his children of celestial beauty
and of super-abundant energy, great strength and prowess, and of
largeness of soul, rejoiced exceedingly. And the children became great
favourites of the Rishis, as also of their wives, dwelling on the
mountain of a hundred peaks.

"Some time after, Pandu again requested Kunti on behalf of Madri.
Addressed, O king, by her lord in private, Kunti replied, 'Having given
her the formula of invocation only once, she hath, O king, managed to
obtain two sons. Have I not been thus deceived by her, I fear, O king,
that she will soon surpass me in the number of her children. This,
indeed, is the way of all wicked women. Fool that I was, I did not know
that by invoking the twin gods I could obtain at one birth twin children.
I beseech thee, O king, do not command me any further. Let this be the
boon granted (by thee) to me.'

"Thus, O king, were born unto Pandu five sons who were begotten by
celestials and were endued with great strength, and who all lived to
achieve great fame and expand the Kuru race. Each bearing every
auspicious mark on his person, handsome like Soma, proud as the lion,
well-skilled in the use of the bow, and of leonine tread, breast, heart,
eyes, neck and prowess, those foremost of men, resembling the celestials
themselves in might, began to grow up. And beholding them and their
virtues growing with years, the great Rishis dwelling on that snowcapped
sacred mountain were filled with wonder. And the five Pandavas and the
hundred sons of Dhritarashtra--that propagator of the Kuru race--grew up
rapidly like a cluster of lotuses in a lake.'"



SECTION CXXV

(Sambhava Parva continued)

"Vaisampayana said, "Beholding his five handsome sons growing up before
him in that great forest on the charming mountain slope, Pandu felt the
last might of his arms revive once more. One day in the season of spring
which maddens every creature the king accompanied by his wife (Madri),
began to rove in the woods where every tree had put forth new blossoms.
He beheld all around Palasas and Tilakas and Mangoes and Champakas and
Parihadrakas and Karnikaras, Asokas and Kesaras and Atimuktas and
Kuruvakas with swarms of maddened bees sweetly humming about. And there
were flowers of blossoming Parijatas with the Kokilas pouring forth their
melodies from under every twig echoing with the sweet hums of the black
bees. And he beheld also various other kinds of trees bent down with the
weight of their flowers and fruits. And there were also many fine pools
of water overgrown with hundreds of fragrant lotuses. Beholding all
these, Pandu felt the soft influence of desire. Roving like a celestial
with a light heart amidst such scenery, Pandu was alone with his wife
Madri in semi-transparent attire. And beholding the youthful Madri thus
attired, the king's desire flamed up like a forest-fire. And ill-able to
suppress his desire thus kindled at the sight of his wife of eyes like
lotus-petals, he was completely overpowered. The king then seized her
against her will, but Madri trembling in fear resisted him to the best of
her might. Consumed by desire, he forgot everything about his misfortune.
And, O thou of Kuru's race unrestrained by the fear of (the Rishi's)
curse and impelled by fate, the monarch, overpowered by passion, forcibly
sought the embraces of Madri, as if he wished to put an end to his own
life. His reason, thus beguiled by the great Destroyer himself by
intoxicating his senses, was itself lost with his life. And the Kuru king
Pandu, of virtuous soul, thus succumbed to the inevitable influence of
Time, while united in intercourse with his wife.

"Then Madri, clasping the body of her senseless lord, began to weep
aloud. And Kunti with her sons and the twins of Madri, hearing those
cries of grief, came to the spot where the king lay in that state. Then,
O king, Madri addressing Kunti in a piteous voice, said, 'Come hither
alone, O Kunti, and let the children stay there.' Hearing these words,
Kunti, bidding the children stay, ran with speed, exclaiming, 'Woe to
me!' And beholding both Pandu and Madri lying prostrate on the ground she
went in grief and affliction, saying, 'Of passions under complete
control, this hero, O Madri, had all along been watched by me with care.
How did he then forgetting the Rishi's curse, approach thee with
enkindled desire? O Madri, this foremost of men should have been
protected by thee. Why didst thou tempt him into solitude? Always
melancholy at the thought of the Rishi's curse, how came he to be merry
with thee in solitude? O princess of Valhika, more fortunate than myself,
thou art really to be envied, for thou hast seen the face of our lord
suffused with gladness and joy.'

"Madri then replied, saying, 'Revered sister, with tears in my eyes, I
resisted the king, but he could not control himself, bent on, as it were
making the Rishi's curse true.'

"Kunti then said, 'I am the older of his wedded wives; the chief
religious merit must be mine. Therefore, O Madri, prevent me not from
achieving that which must be achieved. I must follow our lord to the
region of the dead. Rise up, O Madri, and yield me his body. Rear thou
these children.' Madri replied, saying, 'I do clasp our lord yet, and
have not allowed him to depart; therefore, I shall follow him. My
appetite hath not been appeased. Thou art my older sister, O let me have
thy sanction. This foremost one of the Bharata princes had approached me,
desiring to have intercourse. His appetite unsatiated, shall I not follow
him in the region of Yama to gratify him? O revered one, if I survive
thee, it is certain I shall not be able to rear thy children as if they
were mine. Will not sin touch me on that account? But, thou, O Kunti,
shall be able to bring my sons up as if they were thine. The king, in
seeking me wishfully, hath gone to the region of spirits; therefore, my
body should be burnt with his. O revered sister, withhold not thy
sanction to this which is agreeable to me. Thou wilt certainly bring up
the children carefully. That indeed, would be very agreeable to me. I
have no other direction to give!'

"Vaisampayana continued, 'Having said this, the daughter of the king of
Madras, the wedded wife of Pandu, ascended the funeral pyre of her lord,
that bull among men.'"



SECTION CXXVI

(Sambhava Parva continued)

"Vaisampayana said, 'The godlike Rishis, wise in counsels, beholding the
death of Pandu, consulted with one another, and said, 'The virtuous and
renowned king Pandu, abandoning both sovereignty, and kingdom came hither
for practising ascetic austerities and resigned himself to the ascetics
dwelling on this mountain. He hath hence ascended to heaven, leaving his
wife and infant sons as a trust in our hands. Our duty now is to repair
to his kingdom with these his offspring, and his wife.'

"Vaisampayana continued, 'Then those godlike Rishis of magnanimous
hearts, and crowned with ascetic success, summoning one another, resolved
to go to Hastinapura with Pandu's children ahead, desiring to place them
in the hands of Bhishma and Dhritarashtra. The ascetics set out that very
moment, taking with them those children and Kunti and the two dead
bodies. And though unused to toil all her life, the affectionate Kunti
now regarded as very short the really long journey she had to perform.
Having arrived at Kurujangala within a short time, the illustrious Kunti
presented herself at the principal gate. The ascetics then charged the
porters to inform the king of their arrival. The men carried the message
in a trice to the court. And the citizens of Hastinapura, hearing of the
arrival of thousands of Charanas and Munis, were filled with wonder. And
it was soon after sunrise that they began to come out in numbers with
their wives and children to behold those ascetics. Seated in all kinds of
cars and conveyances by thousands, vast numbers of Kshatriyas with their
wives, and Brahmanas with theirs came out. And the concourse of Vaisyas
and Sudras too was as large on the occasion. The vast assemblage was very
peaceful, for every heart then was inclined to piety. And there also came
out Bhishma, the son of Santanu, and Somadatta or Valhika and the royal
sage (Dhritarashtra) endued with the vision of knowledge and Vidura
himself and the venerable Satyavati and the illustrious princess of
Kosala and Gandhari accompanied by the other ladies of the royal
household. And the hundred sons of Dhritarashtra, decked with various
ornaments, also came out.

"The Kauravas, then, accompanied by their priest, saluted the Rishis by
lowering their heads, and took their seats before them. The citizens also
saluting the ascetics and bowing down unto them with touching the ground,
took their seats there. Then Bhishma, setting that vast concourse
perfectly still, duly worshipped, O king, those ascetics by offering them
water to wash their feet with and the customary Arghya. And having done
this, he spoke unto them about the sovereignty and the kingdom. Then the
oldest of the ascetics with matted locks on head and loins covered with
animal skin, stood up, and with the concurrence of the other Rishis,
spoke as follows, 'You all know that that possessor of the sovereignty of
the Kurus who was called king Pandu, had, after abandoning the pleasures
of the world, repaired hence to dwell on the mountain of a hundred peaks.
He adopted the Brahmacharya mode of life, but for some inscrutable
purpose the gods have in view, this his eldest son, Yudhishthira, was
born there, begotten by Dharma himself. Then that illustrious king
obtained from Vayu this other son--the foremost of all mighty men--called
Bhima. This other son, begotten upon Kunti by Indra, is Dhananjaya whose
achievements will humble all bowmen in the world. Look here again at
these tigers among men, mighty in the use of the bow, the twin children
begotten upon Madri by the twin Aswins. Leading in righteousness the life
of a Vanaprastha in the woods, illustrious Pandu hath thus revived the
almost extinct line of his grandfather. The birth, growth, and Vedic
studies of these children of Pandu, will, no doubt, give you great
pleasure. Steadily adhering to the path of the virtuous and the wise, and
leaving behind him these children, Pandu departed hence seventeen days
ago. His wife Madri, beholding him placed in the funeral pyre and about
to be consumed, herself ascended the same pyre, and sacrificing her life
thus, hath gone with her lord to the region reserved for chaste wives.
Accomplish now whatever rites should be performed for their benefit.
These are (the unburnt portions of) their bodies. Here also are their
children--these oppressors of foes--with their mother. Let these be now
received with due honours. After the completion of the first rites in
honour of the dead, let the virtuous Pandu, who had all along been the
supporter of the dignity of the Kurus, have the first annual Sraddha
(sapindakarana) performed with a view to installing him formally among
the Pitris.'

"Vaisampayana continued, 'The ascetics with Guhyakas, having said this
unto the Kurus, instantly disappeared in the very sight of the people.
And beholding the Rishis and the Siddhas thus vanish in their sight like
vapoury forms appearing and disappearing in the skies, the citizens
filled with wonder returned to their homes.'"



SECTION CXXVII

(Sambhava Parva continued)

"Vaisampayana continued, 'Dhritarashtra then said, 'O Vidura, celebrate
the funeral ceremonies of that lion among kings viz., Pandu, and of Madri
also, in right royal style. For the good of their souls, distribute
cattle, cloths, gems and diverse kinds of wealth, every one receiving as
much as he asketh for. Make arrangements also for Kunti's performing the
last rites of Madri in such a style as pleaseth her. And let Madri's body
be so carefully wrapped up that neither the Sun nor Vayu (god of wind)
may behold it. Lament not for the sinless Pandu. He was a worthy king and
hath left behind him five heroic sons equal unto the celestials
themselves.'

"Vaisampayana continued, 'Then Vidura, O Bharata, saying, 'So be it,' in
consultation with Bhishma, fixed upon a sacred spot for the funeral rites
of Pandu. The family priests went out of the city without loss of time,
carrying with them the blazing sacred fire fed with clarified butter and
rendered fragrant therewith. Then friends, relatives, and adherents,
wrapping it up in cloth, decked the body of the monarch with the flowers
of the season and sprinkled various excellent perfumes over it. And they
also decked the hearse itself with garlands and rich hangings. Then
placing the covered body of the king with that of his queen on that
excellent bier decked out so brightly, they caused it to be carried on
human shoulders. With the white umbrella (of state) held over the hearse
with waving yak-tails and sounds of various musical instruments, the
whole scene looked bright and grand. Hundreds of people began to
distribute gems among the crowd on the occasion of the funeral rites of
the king. At length some beautiful robes, and white umbrellas and larger
yak-tails, were brought for the great ceremony. The priests clad in white
walked in the van of the procession pouring libations of clarified butter
on the sacred fire blazing in an ornamental vessel. And Brahmanas, and
Kshatriyas, and Vaisyas, and Sudras by thousands followed the deceased
king, loudly wailing in these accents, 'O prince, where dost thou go,
leaving us behind, and making us forlorn and wretched for ever?' And
Bhishma, and Vidura, and the Pandavas, also all wept aloud. At last they
came to a romantic wood on the banks of the Ganga. There they laid down
the hearse on which the truthful and lion-hearted prince and his spouse
lay. Then they brought water in many golden vessels, washed the prince's
body besmeared before with several kinds of fragrant paste, and again
smeared it over with sandal paste. They then dressed it in a white dress
made of indigenous fabrics. And with the new suit on, the king seemed as
if he was living and only sleeping on a costly bed.

"When the other funeral ceremonies also were finished in consonance with
the directions of the priests, the Kauravas set fire to the dead bodies
of the king and the queen, bringing lotuses, sandal-paste, and other
fragrant substances to the pyre.

"Then seeing the bodies aflame, Kausalya burst out, 'O my son, my
son!'--and fell down senseless on the ground. And seeing her down the
citizens and the inhabitants of the provinces began to wail from grief
and affection for their king. And the birds of the air and the beasts of
the field were touched by the lamentations of Kunti. And Bhishma, the son
of Santanu, and the wise Vidura, and the others also that were there,
became disconsolate.

"Thus weeping, Bhishma, Vidura, Dhritarashtra, the Pandavas and the Kuru
ladies, all performed the watery ceremony of the king. And when all this
was over, the people, themselves filled with sorrow, began to console the
bereaved sons of Pandu. And the Pandavas with their friends began to
sleep on the ground. Seeing this the Brahmanas and the other citizens
also renounced their beds. Young and old, all the citizens grieved on
account of the sons of king Pandu, and passed twelve days in mourning
with the weeping Pandavas.'"



SECTION CXXVIII

(Sambhava Parva continued)

"Vaisampayana said, 'Then Bhishma and Kunti with their friends celebrated
the Sraddha of the deceased monarch, and offered the Pinda. And they
feasted the Kauravas and thousands of Brahmanas unto whom they also gave
gems and lands. Then the citizens returned to Hastinapura with the sons
of Pandu, now that they had been cleansed from the impurity incident to
the demise of their father. All then fell to weeping for the departed
king. It seemed as if they had lost one of their own kin.

"When the Sraddha had been celebrated in the manner mentioned above, the
venerable Vyasa, seeing all the subjects sunk in grief, said one day to
his mother Satyavati, 'Mother, our days of happiness have gone by and
days of calamity have succeeded. Sin beginneth to increase day by day.
The world hath got old. The empire of the Kauravas will no longer endure
because of wrong and oppression. Go thou then into the forest, and devote
thyself to contemplation through Yoga. Henceforth society will be filled
with deceit and wrong. Good work will cease. Do not witness the
annihilation of thy race, in thy old age.'

"Acquiescing in the words of Vyasa, Satyavati entered the inner
apartments and addressed her daughter-in-law, saying, 'O Ambika, I hear
that in consequence of the deeds of your grandsons, this Bharata dynasty
and its subjects will perish. If thou permit, I would go to the forest
with Kausalya, so grieved at the loss of her son.' O king, saying this
the queen, taking the permission of Bhishma also, went to the forest. And
arriving there with her two daughters-in-law, she became engaged in
profound contemplation, and in good time leaving her body ascended to
heaven.'

"Vaisampayana continued, 'Then the sons of king Pandu, having gone
through all the purifying rites prescribed in the Vedas, began to grow up
in princely style in the home of their father. Whenever they were engaged
in play with the sons of Dhritarashtra, their superiority of strength
became marked. In speed, in striking the objects aimed at, in consuming
articles of food, and scattering dust, Bhimasena beat all the sons of
Dhritarashtra. The son of the Wind-god pulled them by the hair and made
them fight with one another, laughing all the while. And Vrikodara easily
defeated those hundred and one children of great energy as if they were
one instead of being a hundred and one. The second Pandava used to seize
them by the hair, and throwing them down, to drag them along the earth.
By this, some had their knees broken, some their heads, and some their
shoulders. That youth, sometimes holding ten of them, drowned them in
water, till they were nearly dead. When the sons of Dhritarashtra got up
to the boughs of a tree for plucking fruits, Bhima used to shake that
tree, by striking it with his foot, so that down came the fruits and the
fruitpluckers at the same time. In fact, those princes were no match for
Bhima in pugilistic encounters, in speed, or in skill. Bhima used to make
a display of his strength by thus tormenting them in childishness but not
from malice.

"Seeing these wonderful exhibitions of the might of Bhima, the powerful
Duryodhana, the eldest son of Dhritarashtra, began to conceive hostility
towards him. And the wicked and unrighteous Duryodhana, through ignorance
and ambition, prepared himself for an act of sin. He thought, 'There is
no other individual who can compare with Bhima, the second son of Pandu,
in point of prowess. I shall have to destroy him by artifice. Singly,
Bhima dares a century of us to the combat. Therefore, when he shall sleep
in the garden, I shall throw him into the current of the Ganga.
Afterwards, confining his eldest brother Yudhishthira and his younger
brother Arjuna, I shall reign sole king without molestation.' Determined
thus, the wicked Duryodhana was ever on the watch to find out an
opportunity for injuring Bhima. And, O Bharata, at length at a beautiful
place called Pramanakoti on the banks of the Ganga, he built a palace
decorated with hangings of broad-cloth and other rich stuffs. And he
built this palace for sporting in the water there, and filled it with all
kinds of entertaining things and choice viands. Gay flags waved on the
top of this mansion. The name of the house was 'the water-sport house.'
Skilful cooks prepared various kinds of viands. When all was ready, the
officers gave intimation to Duryodhana. Then the evil-minded prince said
unto the Pandavas, 'Let us all go to the banks of the Ganga graced with
trees and crowned with flowers and sport there in the water.' And upon
Yudhishthira agreeing to this, the sons of Dhritarashtra, taking the
Pandavas with them, mounted country-born elephants of great size and cars
resembling towns, and left the metropolis.

"On arriving at the place, the princes dismissed their attendants, and
surveying the beauty of the gardens and the groves, entered the palace,
like lions entering their mountain caves. On entering they saw that the
architects had handsomely plastered the walls and the ceilings and that
painters had painted them beautifully. The windows looked very graceful,
and the artificial fountains were splendid. Here and there were tanks of
pellucid water in which bloomed forests of lotuses. The banks were decked
with various flowers whose fragrance filled the atmosphere. The Kauravas
and the Pandavas sat down and began to enjoy the things provided for
them. They became engaged in play and began to exchange morsels of food
with one another. Meanwhile the wicked Duryodhana had mixed a powerful
poison with a quantity of food, with the object of making away with
Bhima. That wicked youth who had nectar in his tongue and a razor in his
heart, rose at length, and in a friendly way fed Bhima largely with that
poisoned food, and thinking himself lucky in having compassed his end,
was exceedingly glad at heart. Then the sons of Dhritarashtra and Pandu
together became cheerfully engaged in sporting in the water. Their sport
having been finished, they dressed themselves in white habiliments, and
decked themselves with various ornaments. Fatigued with play, they felt
inclined in the evening to rest in the pleasurehouse belonging to the
garden. Having made the other youths take exercise in the waters, the
powerful second Pandava was excessively fatigued. So that on rising from
the water, he lay down on the ground. He was weary and under the
influence of the poison. And the cool air served to spread the poison
over all his frame, so that he lost his senses at once. Seeing this
Duryodhana bound him with chords of shrubs, and threw him into the water.
The insensible son of Pandu sank down till he reached the Naga kingdom.
Nagas, furnished with fangs containing virulent venom, bit him by
thousands. The vegetable poison, mingled in the blood of the son of the
Wind god, was neutralised by the snake-poison. The serpents had bitten
all over his frame, except his chest, the skin of which was so tough that
their fangs could not penetrate it.

"On regaining consciousness, the son of Kunti burst his bands and began
to press the snakes down under the ground. A remnant fled for life, and
going to their king Vasuki, represented, 'O king of snakes, a man drowned
under the water, bound in chords of shrubs; probably he had drunk poison.
For when he fell amongst us, he was insensible. But when we began to bite
him, he regained his senses, and bursting his fetters, commenced laying
at us. May it please Your Majesty to enquire who is.'

"Then Vasuki, in accordance with the prayer of the inferior Nagas, went
to the place and saw Bhimasena. Of the serpents, there was one, named
Aryaka. He was the grandfather of the father of Kunti. The lord of
serpents saw his relative and embraced him. Then, Vasuki, learning all,
was pleased with Bhima, and said to Aryaka with satisfaction, 'How are we
to please him? Let him have money and gems in profusion."

"On hearing the words of Vasuki, Aryaka said, 'O king of serpents, when
Your Majesty is pleased with him, no need of wealth for him! Permit him
to drink of rasakunda (nectar-vessels) and thus acquire immeasurable
strength. There is the strength of a thousand elephants in each one of
those vessels. Let this prince drink as much as he can.'

"The king of serpents gave his consent. And the serpents thereupon began
auspicious rites. Then purifying himself carefully, Bhimasena facing the
east began to drink nectar. At one breath, he quaffed off the contents of
a whole vessel, and in this manner drained off eight successive jars,
till he was full. At length, the serpents prepared an excellent bed for
him, on which he lay down at ease.'"



SECTION CXXIX

(Sambhava Parva continued)

"Vaisampayana said, 'Meanwhile the Kauravas and the Pandavas, after
having thus sported there, set out, without Bhima, for Hastinapura, some
on horses, some on elephants, while others preferred cars and other
conveyances. And on their way they said to one another, 'Perhaps, Bhima
hath gone before us.' And the wicked Duryodhana was glad at heart to miss
Bhima, and entered the city with his brothers in joy.

"The virtuous Yudhishthira, himself unacquainted with vice and
wickedness, regarded others to be as honest as himself. The eldest son of
Pritha, filled with fraternal love, going unto his mother, said, after
making obeisance to her, 'O mother, hath Bhima come? O good mother, I
don't find him here. Where may he have gone? We long sought for him
everywhere in the gardens and the beautiful woods; but found him nowhere.
At length, we thought that the heroic Bhima preceded us all. O
illustrious dame, we came hither in great anxiety. Arrived here, where
hath he gone? Have you sent him anywhere? O tell me, I am full of doubts
respecting the mighty Bhima. He had been asleep and hath not come. I
conclude he is no more.'

"Hearing these words of the highly intelligent Yudhishthira, Kunti
shrieked, in alarm, and said, 'Dear son, I have not seen Bhima. He did
not come to me. O, return in haste, and with your brothers search for
him.'

"Having said this in affliction to her eldest son, she summoned Vidura,
and said, 'O illustrious Kshattri, Bhimasena is missing! Where has he
gone? The other brothers have all come back from the gardens, only Bhima
of mighty arms does not come home! Duryodhana likes him not. The Kaurava
is crooked and malicious and low-minded and imprudent. He coveteth the
throne openly. I am afraid he may have in a fit of anger slain my
darling. This afflicts me sorely, indeed, it burns my heart.'

"Vidura replied, 'Blessed dame, say not so! Protect thy other sons with
care. If the wicked Duryodhana be accused, he may slay thy remaining
sons. The great sage hath said that all thy sons will be long-lived.
Therefore, Bhima will surely return and gladden thy heart.'

"Vaisampayana continued, 'The wise Vidura, having said this unto Kunti,
returned to his abode, while Kunti, in great anxiety, continued to stay
at home with her children.

"Meanwhile, Bhimasena awoke from that slumber on the eighth day, and felt
strong beyond measure in consequence of the nectar he had taken having
been all digested. Seeing him awake, the Nagas began to console and cheer
him, saying, 'O thou of mighty arms, the strength-giving liquor thou hast
drunk will give thee the might of ten thousand elephants! No one now will
be able to vanquish thee in fight. O bull of Kuru's race, do thou bath in
this holy and auspicious water and return home. Thy brothers are
disconsolate because of thee.'

"Then Bhima purified himself with a bath in those waters, and decked in
white robes and flowery garlands of the same hue, ate of the paramanna
(rice and sugar pudding) offered to him by the Nagas. Then that oppressor
of all foes, decked in celestial ornaments, received the adorations and
blessings of the snakes, and saluting them in return, rose from the
nether region. Bearing up the lotus-eyed Pandava from under the waters,
the Nagas placed him in the selfsame gardens wherein he had been
sporting, and vanished in his very sight.

"The mighty Bhimasena, arrived on the surface of the earth, ran with
speed to his mother. And bowing down unto her and his eldest brother, and
smelling the heads of his younger brothers, that oppressor of all foes
was himself embraced by his mother and every one of those bulls among
men. Affectionate unto one another, they all repeatedly exclaimed, 'What
is our joy today, O what joy!'

'Then Bhima, endued with great strength and prowess, related to his
brothers everything about the villainy of Duryodhana, and the lucky and
unlucky incidents that had befallen him in the world of the Serpents.
Thereupon Yudhishthira said, 'Do thou observe silence on this. Do not
speak of this to any one. From this day, protect ye all one another with
care.' Thus cautioned by the righteous Yudhishthira, they all, with
Yudhishthira himself, became very vigilant from that day. And lest
negligence might occur on the part of the sons of Kunti, Vidura
continually offered them sage advice.

"Some time after, Duryodhana again mixed in the food of Bhima a poison
that was fresh, virulent, and very deadly. But Yuyutsu (Dhritarashtra's
son by a Vaisya wife), moved by his friendship for the Pandavas, informed
them of this. Vrikodara, however, swallowed it without any hesitation,
and digested it completely. And, though virulent the poison produced no
effects on Bhima.

"When that terrible poison intended for the destruction of Bhima failed
of its effect, Duryodhana. Karna and Sakuni, without giving up their
wicked design had recourse to numerous other contrivances for
accomplishing the death of the Pandavas. And though every one of these
contrivances was fully known to the Pandavas, yet in accordance with the
advice of Vidura they suppressed their indignation.

"Meanwhile, the king (Dhritarashtra), beholding the Kuru princes passing
their time in idleness and growing naughty, appointed Gautama as their
preceptor and sent them unto him for instruction. Born among a clump of
heath, Gautama was well-skilled in the Vedas and it was under him (also
called Kripa) that the Kuru princes began to learn the use of arms.'"



SECTION CXXX

(Sambhava Parva continued)

"Janamejaya said, 'O Brahmana, it behoveth thee to relate to me
everything about the birth of Kripa. How did he spring from a clump of
heath? Whence also did he obtain his weapons?'

"Vaisampayana said, 'O king, the great sage Gautama had a son named
Saradwat. This Saradwat was born with arrows (in hand). O oppressor of
foes, the son of Gautama exhibited great aptitude for the study of the
science of weapons, but none for the other sciences. Saradwat acquired
all his weapons by those austerities by which Brahmanas in student life
acquire the knowledge of Vedas. Gautama (the son of Gotama) by his
aptitude for the science of weapons and by his austerities made Indra
himself greatly afraid of him. Then, O thou of Kuru's race, the chief of
the gods summoned a celestial damsel named Janapadi and sent her unto
Gautama, saying, 'Do thy best to disturb the austerities of Gautama.'
Repairing unto the charming asylum of Saradwat, the damsel began to tempt
the ascetic equipped with bow and arrows. Beholding that Apsara, of
figure unrivalled on earth for beauty, alone in those woods and clad in a
single piece of cloth, Saradwat's eyes expanded with delight. At the
sight of the damsel, his bow and arrows slipped from his hand and his
frame shook all over with emotion; but possessed of ascetic fortitude and
strength of soul, the sage mustered sufficient patience to bear up
against the temptation. The suddenness, however, of his mental agitation,
caused an unconscious emission of his vital fluid. Leaving his bow and
arrows and deer-skin behind, he went away, flying from the Apsara. His
vital fluid, however, having fallen upon a clump of heath, was divided
into two parts, whence sprang two children that were twins.

"And it happened that a soldier in attendance upon king Santanu while the
monarch was out a-hunting in the woods, came upon the twins. And seeing
the bow and arrows and deer-skin on the ground, he thought they might be
the offspring of some Brahmana proficient in the science of arms.
Deciding thus, he took up the children along with the bow and arrows, and
showed what he had to the king. Beholding them the king was moved with
pity, and saying, 'Let these become my children,' brought them to his
palace. Then that first of men, Santanu, the son of Pratipa having
brought Gautama's twins into his house, performed in respect of them the
usual rites of religion. And he began to bring them up and called them
Kripa and Kripi, in allusion to the fact that he brought them up from
motives of pity (Kripa). The son of Gotama having left his former asylum,
continued his study of the science of arms in right earnest. By his
spiritual insight he learnt that his son and daughter were in the palace
of Santanu. He thereupon went to the monarch and represented everything
about his lineage. He then taught Kripa the four branches of the science
of arms, and various other branches of knowledge, including all their
mysteries and recondite details. In a short time Kripa became an eminent
professor of the science (of arms). And the hundred sons of
Dhritarashtra, and the Pandavas along with the Yadavas, and the Vrishnis,
and many other princes from various lands, began to receive lessons from
him in that science.'"



SECTION CXXXI

(Sambhava Parva continued)

"Vaisampayana said, 'Desirous of giving his grandsons a superior
education, Bhishma was on the look-out for a teacher endued with energy
and well-skilled in the science of arms. Deciding, O chief of the
Bharatas, that none who was not possessed of great intelligence, none who
was not illustrious or a perfect master of the science of arms, none who
was not of godlike might, should be the instructor of the Kuru (princes),
the son of Ganga, O tiger among men, placed the Pandavas and the Kauravas
under the tuition of Bharadwaja's son, the intelligent Drona skilled in
all the Vedas. Pleased with the reception given him by the great Bhishma,
that foremost of all men skilled in arms, viz., illustrious Drona of
world-wide fame, accepted the princes as his pupils. And Drona taught
them the science of arms in all its branches. And, O monarch, both the
Kauravas and the Pandavas endued with immeasurable strength, in a short
time became proficient in the use of all kinds of arms.'

"Janamejaya asked, 'O Brahmana, how was Drona born? How and whence did he
acquire his arms? How and why came he unto the Kurus? Whose son also was
he endued with such energy? Again, how was his son Aswatthaman, the
foremost of all skilled in arms born? I wish to hear all this! Please
recite them in detail.'

"Vaisampayana said, 'There dwelt at the source of the Ganga, a great sage
named Bharadwaja, ceaselessly observing the most rigid vows. One day, of
old, intending to celebrate the Agnihotra sacrifice he went along with
many great Rishis to the Ganga to perform his ablutions. Arrived at the
bank of the stream, he saw Ghritachi herself, that Apsara endued with
youth and beauty, who had gone there a little before. With an expression
of pride in her countenance, mixed with a voluptuous languor of attitude,
the damsel rose from the water after her ablutions were over. And as she
was gently treading on the bank, her attire which was loose became
disordered. Seeing her attire disordered, the sage was smitten with
burning desire. The next moment his vital fluid came out, in consequence
of the violence of his emotion. The Rishi immediately held it in a vessel
called a drona. Then, O king, Drona sprang from the fluid thus preserved
in that vessel by the wise Bharadwaja. And the child thus born studied
all the Vedas and their branches. Before now Bharadwaja of great prowess
and the foremost of those possessing a knowledge of arms, had
communicated to the illustrious Agnivesa, a knowledge of the weapon
called Agneya. O foremost one of Bharata's race, the Rishi (Agnivesa)
sprung from fire now communicated the knowledge of that great weapon to
Drona the son of his preceptor.

"There was a king named Prishata who was a great friend of Bharadwaja.
About this time Prishata had a son born unto him, named Drupada. And that
bull among Kshatriyas, viz., Drupada, the son of Prishata, used every day
to come to the hermitage of Bharadwaja to play with Drona and study in
his company. O monarch, when Prishata was dead, this Drupada of mighty
arms became the king of the northern Panchalas. About this time the
illustrious Bharadwaja also ascended to heaven. Drona continuing to
reside in his father's hermitage devoted himself to ascetic austerities.
Having become well-versed in the Vedas and their branches and having
burnt also all his sins by asceticism, the celebrated Drona, obedient to
the injunctions of his father and moved by the desire of offspring
married Kripi, the daughter of Saradwat. And this woman, ever engaged in
virtuous acts and the Agnihotra, and the austerest of penances, obtained
a son named Aswatthaman. And as soon as Aswatthaman was born, he neighed
like the (celestial) steed Ucchaihsravas. Hearing that cry, an invisible
being in the skies said, 'The voice of this child hath, like the neighing
of a horse, been audible all around. The child shall, therefore, be known
by the name of Aswatthaman, (the horse-voiced). The son of Bharadwaja
(Drona) was exceedingly glad at having obtained that child. Continuing to
reside in that hermitage he devoted himself to the study of the science
of arms.

"O king, it was about this time that Drona heard that the illustrious
Brahmana Jamadagnya, that slayer of foes, that foremost one among all
wielders of weapons, versed in all kinds of knowledge, had expressed a
desire of giving away all his wealth to Brahmanas. Having heard of Rama's
knowledge of arms and of his celestial weapons also, Drona set his heart
upon them as also upon the knowledge of morality that Rama possessed.
Then Drona of mighty arms, endued with high ascetic virtues, accompanied
by disciples who were all devoted to vows ascetic austerities, set out
for the Mahendra mountains. Arrived at Mahendra, the son of Bharadwaja
possessed of high ascetic merit, beheld the son of Bhrigu, the
exterminator of all foes, endued with great patience and with mind under
complete control. Then, approaching with his disciples that scion of the
Bhrigu race Drona, giving him his name, told him of his birth in the line
of Angiras. And touching the ground with his head, he worshipped Rama's
feet. And beholding the illustrious son of Jamadagni intent upon retiring
into the woods after having given away all his wealth, Drona said, 'Know
me to have sprung from Bharadwaja, but not in any woman's womb! I am a
Brahmana of high birth, Drona by name, come to thee with the desire of
obtaining thy wealth.'

"On hearing him, that illustrious grinder of the Kshatriya race replied,
Thou art welcome, O best of regenerate ones! Tell me what thou desirest.
Thus addressed by Rama, the son of Bharadwaja replied unto that foremost
of all smiters, desirous of giving away the whole of his wealth, 'O thou
of multifarious vows, I am a candidate for thy eternal wealth,' 'O thou
of ascetic wealth, returned Rama, 'My gold and whatever other wealth I
had, have all been given away unto Brahmanas! This earth also, to the
verge of the sea, decked with towns and cities, as with a garland of
flowers, I have given unto Kasyapa. I have now my body only and my
various valuable weapons left. I am prepared to give either my body or my
weapons. Say, which thou wouldst have! I would give it thee! Say quickly!'

"Drona answered, O son of Bhrigu, it behoveth thee to give me all thy
weapons together with the mysteries of hurling and recalling them.'

"Saying, 'So be it,' the son of Bhrigu gave all his weapons unto
Drona,--indeed, the whole science of arms with its rules and mysteries.
Accepting them all, and thinking himself amply rewarded that best of
Brahmanas then, glad at heart, set out, for (the city of) his friend
Drupada.'"



SECTION CXXXII

(Sambhava Parva continued)

"Vaisampayana said, 'Then, O king, the mighty son of Bharadyaja presented
himself before Drupada, and addressing that monarch, said, 'Know me for
thy friend.' Thus addressed by his friend, the son of Bharadwaja, with a
joyous heart, the lord of the Panchalas was ill-able to bear that speech.
The king, intoxicated with the pride of wealth, contracted his brows in
wrath, and with reddened eyes spake these words unto Drona, 'O Brahmana,
thy intelligence is scarcely of a high order, inasmuch as thou sayest
unto me, all on a sudden, that thou art my friend! O thou of dull
apprehension, great kings can never be friends with such luckless and
indigent wights as thou! It is true there had been friendship between
thee and me before, for we were then both equally circumstanced. But Time
that impaireth everything in its course, impaireth friendship also. In
this world, friendship never endureth for ever in any heart. Time weareth
it off and anger destroyeth it too. Do not stick, therefore, to that
worn-off friendship. Think not of it any longer. The friendship I had
with thee, O first of Brahmanas, was for a particular purpose. Friendship
can never subsist between a poor man and a rich man, between a man of
letters and an unlettered mind, between a hero and a coward. Why dost
thou desire the continuance of our former friendship? There may be
friendship or hostility between persons equally situated as to wealth or
might. The indigent and the affluent can neither be friends nor quarrel
with each other. One of impure birth can never be a friend to one of pure
birth; one who is not a car-warrior can never be a friend to one who is
so; and one who is not a king never have a king for his friend.
Therefore, why dost thou desire the continuance of our former friendship?'

"Vaisampayana continued, 'Thus addressed by Drupada, the mighty son of
Bharadwaja became filled with wrath, and reflecting for a moment, made up
his mind as to his course of action. Seeing the insolence of the Panchala
king, he wished to check it effectually. Hastily leaving the Panchala
capital Drona bent his steps towards the capital of the Kurus, named
after the elephant.'"



SECTION CXXXIII

(Sambhava Parva continued)

"Vaisampayana said, 'Arrived at Hastinapura, that best of Brahmanas, the
son of Bharadwaja, continued to live privately in the house of Gautama
(Kripa). His mighty son (Aswatthaman) at intervals of Kripa's teaching,
used to give the sons of Kunti lessons in the use of arms. But as yet
none knew of Aswatthaman's prowess.

"Drona had thus lived privately for some time in the house of Kripa when
one day the heroic princes, all in a company, came out of Hastinapura.
And coming out of the city, they began to play with a ball and roam about
in gladness of heart. And it so happened that the ball with which they
had been playing fell into a well. And thereupon the princes strove their
best to recover it from the well. But all the efforts the princes made to
recover it proved futile. They then began to eye one another bashfully,
and not knowing how to recover it, their anxiety became great. Just at
this time they beheld a Brahmana near enough unto them, of darkish hue,
decrepit and lean, sanctified by the performance of the Agnihotra and who
had finished his daily rites of worship. And beholding that illustrious
Brahmana, the princes who had despaired of success surrounded him
immediately. Drona (for that Brahmana was no other), seeing the princes
unsuccessful, and conscious of his own skill, smiled a little, and
addressing them said, 'Shame on your Kshatriya might, and shame also on
your skill in arms! You have been born in the race of Bharata! How is it
that ye cannot recover the ball (from the bottom of this well)? If ye
promise me a dinner today, I will, with these blades of grass, bring up
not only the ball ye have lost but this ring also that I now throw down!'
Thus saying, Drona that oppressor of foes, taking off his ring, threw it
down into the dry well. Then Yudhishthira, the son of Kunti, addressing
Drona, said, 'O Brahmana (thou askest for a trifle)! Do thou, with
Kripa's permission, obtain of us that which would last thee for life!'
Thus addressed, Drona with smiles replied unto the Bharata princes,
saying, 'This handful of long grass I would invest, by my mantras, with
the virtue of weapons. Behold these blades possess virtues that other
weapons, have not! I will, with one of these blades, pierce the ball, and
then pierce that blade with another, and that another with a third, and
thus shall I, by a chain, bring up the ball.'

"Vaisampayana continued, 'Then Drona did exactly what he had said. And
the princes were all amazed and their eyes expanded with delight. And
regarding what they had witnessed to be very extraordinary, they said, O
learned Brahmana, do thou bring up the ring also without loss of time.'

"Then the illustrious Drona, taking a bow with an arrow, pierced the ring
with that arrow and brought it up at once. And taking the ring thus
brought up from the well still pierced with his arrow, he coolly gave it
to the astonished princes. Then the latter, seeing the ring thus
recovered, said, 'We bow to thee, O Brahmana! None else owneth such
skill. We long to know who thou art and whose son. What also can we do
for thee?'

"Thus addressed, Drona replied unto the princes, saying, 'Do ye repair
unto Bhishma and describe to him my likeness and skill. The mighty one
will recognize me.' The princes then saying, 'So be it,' repaired unto
Bhishma and telling him of the purport of that Brahmana's speech, related
everything about his (extraordinary) feat. Hearing everything from the
princes, Bhishma at once understood that the Brahmana was none else than
Drona, and thinking that he would make the best preceptor for the
princes, went in person unto him and welcoming him respectfully, brought
him over to the place. Then Bhishma, that foremost of all wielders of
arms, adroitly asked him the cause of his arrival at Hastinapura. Asked
by him, Drona represented everything as it had happened, saying, 'O sir,
in times past I went to the great Rishi Agnivesa for obtaining from him
his weapons, desirous also of learning the science of arms. Devoted to
the service of my preceptor, I lived with him for many years in the
humble guise of a Brahmacharin, with matted locks on my head. At that
time, actuated by the same motives, the prince of Panchala, the mighty
Yajnasena, also lived in the same asylum. He became my friend, always
seeking my welfare. I liked him much. Indeed, we lived together for many,
many years. O thou of Kuru's race, from our earliest years we had studied
together and, indeed, he was my friend from boyhood, always speaking and
doing what was agreeable to me. For gratifying me, O Bhishma, he used to
tell me, 'O Drona, I am the favourite child of my illustrious father.
When the king installeth me as monarch of the Panchalas, the kingdom
shall be thine. O friend, this, indeed, is my solemn promise. My
dominion, wealth and happiness, shall all be dependent on thee.' At last
the time came for his departure. Having finished his studies, he bent his
steps towards his country. I offered him my regards at the time, and,
indeed, I remembered his words ever afterwards.

"Some time after, in obedience to the injunctions of my father and
tempted also by the desire of offspring, I married Kripi of short hair,
who gifted with great intelligence, had observed many rigid vows, and was
ever engaged in the Agnihotra and other sacrifices and rigid austerities.
Gautami, in time, gave birth to a son named Aswatthaman of great prowess
and equal in splendour unto the Sun himself. Indeed, I was pleased on
having obtained Aswatthaman as much as my father had been on obtaining me.

"And it so happened that one day the child Aswatthaman observing some
rich men's sons drink milk, began to cry. At this I was so beside myself
that I lost all knowledge of the point of the compass. Instead of asking
him who had only a few kine (so that if he gave me one, he would no
longer be able to perform his sacrifices and thus sustain a loss of
virtue), I was desirous of obtaining a cow from one who had many, and for
that I wandered from country to country. But my wanderings proved
unsuccessful, for I failed to obtain a milch cow. After I had come back
unsuccessful, some of my son's playmates gave him water mixed with
powdered rice. Drinking this, the poor boy, was deceived into the belief
that he had taken milk, and began to dance in joy, saying, 'O, I have
taken milk. I have taken milk!' Beholding him dance with joy amid these
playmates smiling at his simplicity, I was exceedingly touched. Hearing
also the derisive speeches of busy-bodies who said, 'Fie upon the
indigent Drona, who strives not to earn wealth, whose son drinking water
mixed with powdered rice mistaketh it for milk and danceth with joy,
saying, 'I have taken milk,--I have taken milk!'--I was quite beside
myself. Reproaching myself much, I at last resolved that even if I should
have to live cast off and censured by Brahmanas, I would not yet, from
desire of wealth, be anybody's servant, which is ever hateful. Thus
resolved, O Bhishma, I went, for former friendship, unto the king of the
Somakas, taking with me my dear child and wife. Hearing that he had been
installed in the sovereignty (of the Somakas), I regarded myself as
blessed beyond compare. Joyfully I went unto that dear friend of mine
seated on the throne, remembering my former friendship with him and also
his own words to me. And, O illustrious one, approaching Drupada, I said,
'O tiger among men, know me for thy friend!'--Saying this, I approached
him confidently as a friend should. But Drupada, laughing in derision
cast me off as if I were a vulgar fellow. Addressing me he said, 'Thy
intelligence scarcely seemeth to be of a high order inasmuch as
approaching me suddenly, thou sayest thou art my friend! Time that
impaireth everything, impaireth friendship also. My former friendship
with thee was for a particular purpose. One of impure birth can never be
a friend of one who is of pure birth. One who is not a car-warrior can
never be a friend of one who is such. Friendship can only subsist between
persons that are of equal rank, but not between those that are unequally
situated. Friendship never subsisteth for ever in my heart. Time
impaireth friendships, as also anger destroyeth them. Do thou not stick,
therefore, to that worn-off friendship between us. Think not of it any
longer. The friendship I had with thee, O best of Brahmanas, was for a
special purpose. There cannot be friendship between a poor man and a rich
man, between an unlettered hind and a man of letters, between a coward
and a hero. Why dost thou, therefore, desire, the revival of our former
friendship? O thou of simple understanding, great kings can never have
friendship with such indigent and luckless wight as thou? One who is not
a king can never have a king for his friend. I do not remember ever
having promised thee my kingdom. But, O Brahmana, I can now give thee
food and shelter for one night.'--Thus addressed by him, I left his
presence quickly with my wife, vowing to do that which I will certainly
do soon enough. Thus insulted by Drupada, O Bhishma, I have been filled
with wrath, I have come to the Kurus, desirous of obtaining intelligent
and docile pupils. I come to Hastinapura to gratify thy wishes. O, tell
me what I am to do.'

"Vaisampayana continued, 'Thus addressed by the son of Bharadwaja,
Bhishma said unto him, 'String thy bow, O Brahmana, and make the Kuru
princes accomplished in arms. Worshipped by the Kurus, enjoy with a glad
heart to thy fill every comfort in their abode. Thou art the absolute
lord, O Brahmana, of what ever wealth the Kurus have and of their
sovereignty and kingdom! The Kurus are thine (from this day). Think that
as already accomplished which may be in thy heart. Thou art, O Brahmana,
obtained by us as the fruit of our great good luck. Indeed, the favour
thou hast conferred upon me by thy arrival is great.'



SECTION CXXXIV

(Sambhava Parva continued)

"Vaisampayana said, 'Thus worshipped by Bhishma, Drona, that first of
men, endued with great energy, took up his quarters in the abode of the
Kurus and continued to live there, receiving their adorations. After he
had rested a while, Bhishma, taking with him his grandsons, the Kaurava
princes, gave them unto him as pupils, making at the same time many
valuable presents. And the mighty one (Bhishma) also joyfully gave unto
the son of Bharadwaja a house that was tidy and neat and well-filled with
paddy and every kind of wealth. And that first of archers, Drona,
thereupon joyfully, accepted the Kauravas, viz., the sons of Pandu and
Dhritarashtra, as his pupils. And having accepted them all as his pupils,
one day Drona called them apart and making them touch his feet, said to
them with a swelling heart, 'I have in my heart a particular purpose.
Promise me truly, ye sinless ones, that when ye have become skilled in
arms, ye will accomplish it.'

"Vaisampayana continued, 'Hearing these words, the Kuru princes remained
silent. But Arjuna, O king, vowed to accomplish it whatever it was. Drona
then cheerfully clasped Arjuna to his bosom and took the scent of his
head repeatedly, shedding tears of joy all the while. Then Drona endued
with great prowess taught the sons of Pandu (the use of) many weapons
both celestial and human. And, O bull of the Bharata race, many other
princes also flocked to that best of Brahmanas for instruction in arms.
The Vrishnis and the Andhakas, and princes from various lands, and the
(adopted) son of Radha of the Suta caste, (Karna), all became pupils of
Drona. But of them all, the Suta child Karna, from jealousy, frequently
defied Arjuna, and supported by Duryodhana, used to disregard the
Pandavas. Arjuna, however, from devotion to the science of arms, always
stayed by the side of his preceptor, and in skill, strength of arms, and
perseverance, excelled all (his class-fellows). Indeed, although the
instruction the preceptor gave, was the same in the case of all, yet in
lightness and skill Arjuna became the foremost of all his fellow-pupils.
And Drona was convinced that none of his pupils would (at any time) be
able to be equal to that son of Indra.

"Thus Drona continued giving lessons to the princes in the science of
weapons. And while he gave unto every one of his pupils a narrow-mouthed
vessel (for fetching water) in order that much time may be spent in
filling them, he gave unto his own son Aswatthaman a broad-mouthed
vessel, so that, filling it quickly, he might return soon enough. And in
the intervals so gained, Drona used to instruct his own son in several
superior methods (of using weapons). Jishnu (Arjuna) came to know of
this, and thereupon filling his narrow-mouthed vessel with water by means
of the Varuna weapon he used to come unto his preceptor at the same time
with his preceptor's son. And accordingly the intelligent son of Pritha,
that foremost of all men possessing a knowledge of weapons, had no
inferiority to his preceptor's son in respect of excellence. Arjuna's
devotion to the service of his preceptor as also to arms was very great
and he soon became the favourite of his preceptor. And Drona, beholding
his pupil's devotion to arms, summoned the cook, and told him in secret,
'Never give Arjuna his food in the dark, nor tell him that I have told
thee this.' A few days after, however, when Arjuna was taking his food, a
wind arose, and thereupon the lamp that had been burning went out. But
Arjuna, endued with energy, continued eating in the dark, his hand, from
habit, going to his mouth. His attention being thus called to the force
of habit, the strong-armed son of Pandu set his heart upon practising
with his bow in the night. And, O Bharata, Drona, hearing the twang of
his bowstring in the night, came to him, and clasping him, said, 'Truly
do I tell thee that I shall do that unto thee by which there shall not be
an archer equal to thee in this world.'

"Vaisampayana continued, 'Thereafter Drona began to teach Arjuna the art
of fighting on horse-back, on the back of elephants, on car, and on the
ground. And the mighty Drona also instructed Arjuna in fighting with the
mace, the sword, the lance, the spear, and the dart. And he also
instructed him in using many weapons and fighting with many men at the
same time. And hearing reports of his skill, kings and princes, desirous
of learning the science of arms, flocked to Drona by thousands. Amongst
those that came there, O monarch, was a prince named Ekalavya, who was
the son of Hiranyadhanus, king of the Nishadas (the lowest of the mixed
orders). Drona, however, cognisant of all rules of morality, accepted not
the prince as his pupil in archery, seeing that he was a Nishada who
might (in time) excel all his high-born pupils. But, O oppressor of all
enemies, the Nishada prince, touching Drona's feet with bent head, wended
his way into the forest, and there he made a clay-image of Drona, and
began to worship it respectfully, as if it was his real preceptor, and
practised weapons before it with the most rigid regularity. In
consequence of his exceptional reverence for his preceptor and his
devotion to his purpose, all the three processes of fixing arrows on the
bowstring, aiming, and letting off became very easy for him.

"And one day, O grinder of foes, the Kuru and the Pandava princes, with
Drona's leave, set out in their cars on a hunting excursion. A servant, O
king, followed the party at leisure, with the usual implements and a dog.
Having come to the woods, they wandered about, intent on the purpose they
had in view. Meanwhile, the dog also, in wandering alone in the woods,
came upon the Nishada prince (Ekalavya). And beholding the Nishada of
dark hue, of body besmeared with filth, dressed in black and bearing
matted locks on head, the dog began to bark aloud.

"Thereupon the Nishada prince, desirous of exhibiting his lightness of
hand, sent seven arrows into its mouth (before it could shut it). The
dog, thus pierced with seven arrows, came back to the Pandavas. Those
heroes, who beheld that sight, were filled with wonder, and, ashamed of
their own skill, began to praise the lightness of hand and precision of
aim by auricular precision (exhibited by the unknown archer). And they
thereupon began to seek in those woods for the unknown dweller therein
that had shown such skill. And, O king, the Pandavas soon found out the
object of their search ceaselessly discharging arrows from the bow. And
beholding that man of grim visage, who was totally a stranger to them,
they asked, 'Who art thou and whose son?' Thus questioned, the man
replied, 'Ye heroes, I am the son of Hiranyadhanus, king of the Nishadas.
Know me also for a pupil of Drona, labouring for the mastery of the art
of arms.'

"Vaisampayana continued, 'The Pandavas then, having made themselves
acquainted with everything connected with him, returned (to the city),
and going unto Drona, told him of that wonderful feat of archery which
they had witnessed in the woods. Arjuna, in particular, thinking all the
while, O king, Ekalavya, saw Drona in private and relying upon his
preceptor's affection for him, said, 'Thou hadst lovingly told me,
clasping me, to thy bosom, that no pupil of thine should be equal to me.
Why then is there a pupil of thine, the mighty son of the Nishada king,
superior to me?"

'Vaisampayana continued, 'On hearing these words, Drona reflected for a
moment, and resolving upon the course of action he should follow, took
Arjuna with him and went unto the Nishada prince. And he beheld Ekalavya
with body besmeared with filth, matted locks (on head), clad in rags,
bearing a bow in hand and ceaselessly shooting arrows therefrom. And when
Ekalavya saw Drona approaching towards him, he went a few steps forward,
and touched his feet and prostrated himself on the ground. And the son of
the Nishada king worshipping Drona, duly represented himself as his
pupil, and clasping his hands in reverence stood before him (awaiting his
commands). Then Drona, O king, addressed Ekalavya, saying, 'If, O hero,
thou art really my pupil, give me then my fees.' On hearing these words,
Ekalavya was very much gratified, and said in reply, 'O illustrious
preceptor, what shall I give? Command me; for there is nothing, O
foremost of all persons conversant with the Vedas, that I may not give
unto my preceptor.' Drona answered, 'O Ekalavya, if thou art really
intent on making me a gift, I should like then to have the thumb of thy
right hand.'

"Vaisampayana continued, 'Hearing these cruel words of Drona, who had
asked of him his thumb as tuition-fee, Ekalavya, ever devoted to truth
and desirous also of keeping his promise, with a cheerful face and an
unafflicted heart cut off without ado his thumb, and gave it unto Drona.
After this, when the Nishada prince began once more to shoot with the
help of his remaining fingers, he found, O king, that he had lost his
former lightness of hand. And at this Arjuna became happy, the fever (of
jealousy) having left him.

"Two of Drona's pupils became very much accomplished in the use of mace.
These were Druvodhana and Bhima, who were, however, always jealous of
each other. Aswatthaman excelled everyone (in the mysteries of the
science of arms). The twins (Nakula and Sahadeva) excelled everybody in
handling the sword. Yudhishthira surpassed everybody as a car-warrior;
but Arjuna, however, outdistanced everyone in every respect--in
intelligence, resourcefulness, strength and perseverance. Accomplished in
all weapons, Arjuna became the foremost of even the foremost of
car-warriors; and his fame spread all over the earth to the verge of the
sea. And although the instruction was the same, the mighty Arjuna
excelled all (the princes in lightness of hand). Indeed, in weapons as in
devotion to his preceptor, he became the foremost of them all. And
amongst all the princes, Arjuna alone became an Atiratha (a car-warrior
capable of fighting at one time with sixty thousand foes). And the wicked
sons of Dhritarashtra, beholding Bhimasena endued with great strength and
Arjuna accomplished in all arms, became very jealous of them.

"O bull among men, one day Drona desirous of testing the comparative
excellence of all his pupils in the use of arms, collected them all
together after their education had been completed. And before assembling
them together, he had caused an artificial bird, as the would be aim, to
be placed on the top of a neighbouring tree. And when they were all
together, Drona said unto them, 'Take up your bows quickly and stand here
aiming at that bird on the tree, with arrows fixed on your bowstrings;
shoot and cut off the bird's head, as soon as I give the order. I shall
give each of you a turn, one by one, my children.'

"Vaisampayana continued, 'Then Drona, that foremost of all Angira's sons
first addressed Yudhishthira saying, 'O irrepressible one, aim with thy
arrow and shoot as soon as I give the order. Yudhishthira took up the bow
first, as desired, O king, by his preceptor, and stood aiming at the
bird. But, O bull of Bharata's race, Drona in an instant, addressing the
Kuru prince standing with bow in hand, said, 'Behold, O prince, that bird
on top of the tree.' Yudhishthira replied unto his preceptor, saying, 'I
do.' But the next instant Drona again asked him, 'What dost thou see now,
O prince? Seest thou the tree, myself or thy brothers?' Yudhishthira
answered, 'I see the tree, myself, my brothers, and the bird.' Drona
repeated his question, but was answered as often in the same words. Drona
then, vexed with Yudhishthira, reproachingly said, 'Stand thou apart. It
is not for thee to strike the aim.' Then Drona repeated the experiment
with Duryodhana and the other sons of Dhritarashtra, one after another,
as also with his other pupils, Bhima and the rest, including the princes
that had come unto him from other lands. But the answer in every case was
the same as Yudhishthira's viz., 'We behold the tree, thyself, our
fellow-pupils, and the bird.' And reproached by their preceptor, they
were all ordered, one after another, to stand apart.'"



SECTION CXXXV

(Sambhava Parva continued)

"Vaisampayana said, 'When everyone had failed, Drona smilingly called
Arjuna and said unto him, 'By thee the aim must be shot; therefore, turn
thy eyes to it. Thou must let fly the arrow as soon as I give the order.
Therefore, O son, stand here with bow and arrow for an instant.' Thus
addressed, Arjuna stood aiming at the bird as desired by his preceptor,
with his bow bent. An instant after Drona asked him as in the case of
others, 'Seest thou, O Arjuna, the bird there, the tree, and myself?'
Arjuna replied, 'I see the bird only, but nor the tree, or thyself.' Then
the irrepressible Drona, well-pleased with Arjuna, the instant after,
again said unto that mighty car-warrior amongst the Pandavas, 'If thou
seest the vulture, then describe it to me.' Arjuna said, I see only the
head of the vulture, not its body.' At these words of Arjuna, the hair
(on Drona's body) stood on end from delight. He then said to Partha,
'Shoot.' And the latter instantly let fly (his arrow) and with his sharp
shaft speedily struck off the head of the vulture on the tree and brought
it down to the ground. No sooner was the deed done than Drona clasped
Phalguna to his bosom and thought Drupada with his friends had already
been vanquished in fight.

"Some time after, O bull of Bharata's race, Drona, accompanied by all of
his pupils, went to the bank of the Ganga to bathe in that sacred stream.
And when Drona had plunged into the stream, a strong alligator, sent as
it were, by Death himself seized him by the thigh. And though himself
quite capable, Drona in a seeming hurry asked his pupil to rescue him.
And he said, 'O, kill this monster and rescue me.' Contemporaneously with
this speech, Vibhatsu (Arjuna) struck the monster within the water with
five sharp arrows irresistible in their course, while the other pupils
stood confounded, each at his place. Beholding Arjuna's readiness, Drona
considered him to be the foremost of all his pupils, and became highly
pleased. The monster, in the meantime cut into pieces by the arrows of
Arjuna, released the thigh of illustrious Drona and gave up the ghost.
The son of Bharadwaja then addressed the illustrious and mighty
car-warrior Arjuna and said, 'Accept, O thou of mighty arms, this very
superior and irresistible weapon called Brahmasira with the methods of
hurling and recalling it. Thou must not, however, ever use it against any
human foe, for if hurled at any foe endued with inferior energy, it might
burn the whole universe. It is said, O child, that this weapon hath not a
peer in the three worlds. Keep it, therefore, with great care, and listen
to what I say. If ever, O hero, any foe, not human, contendeth against
thee thou mayst then employ it against him for compassing his death in
battle.' Pledging himself to do what he was bid, Vibhatsu then, with
joined hands, received that great weapon.

The preceptor then, addressing him again, said, 'None else in this world
will ever become a superior bowman to thee. Vanquished thou shall never
be by any foe, and thy achievements will be great.'"



SECTION CXXXVI

(Sambhava Parva continued)

"Vaisampayana said, 'O thou of Bharata's race, beholding the sons of
Dhritarashtra and Pandu accomplished in arms, Drona, O monarch, addressed
king Dhritarashtra, in the presence of Kripa, Somadatta, Valhika, the
wise son of Ganga (Bhishma), Vyasa, and Vidura, and said, 'O best of Kuru
kings, thy children have completed their education. With thy permission,
O king, let them now show their proficiency.' Hearing him, the king said
with a gladdened heart, 'O best of Brahmanas, thou hast, indeed,
accomplished a great deed. Command me thyself as to the place and the
time where and when and the manner also in which the trial may be held.
Grief arising from my own blindness maketh me envy those who, blessed
with sight, will behold my children's prowess in arm. O Kshatri (Vidura),
do all that Drona sayeth. O thou devoted to virtue, I think there is
nothing that can be more agreeable to me.' Then Vidura, giving the
necessary assurance to the king, went out to do what he was bid. And
Drona endued with great wisdom, then measured out a piece of land that
was void of trees and thickets and furnished with wells and springs. And
upon the spot of land so measured out, Drona, that first of eloquent men,
selecting a lunar day when the star ascendant was auspicious, offered up
sacrifice unto the gods in the presence of the citizens assembled by
proclamation to witness the same. And then, O bull among men, the
artificers of the king built thereon a large and elegant stage according
to the rules laid down in the scriptures, and it was furnished with all
kinds of weapons. They also built another elegant hall for the
lady-spectators. And the citizens constructed many platforms while the
wealthier of them pitched many spacious and high tents all around.

"When the day fixed for the Tournament came, the king accompanied by his
ministers, with Bhishma and Kripa, the foremost of preceptors, walking
ahead, came unto that theatre of almost celestial beauty constructed of
pure gold, and decked with strings of pearls and stones of lapis lazuli.
And, O first of victorious men, Gandhari blessed with great good fortune
and Kunti, and the other ladies of the royal house-hold, in gorgeous
attire and accompanied by their waiting women, joyfully ascended the
platforms, like celestial ladies ascending the Sumeru mountain. And the
four orders including the Brahmanas and Kshatriyas, desirous of beholding
the princes' skill in arms, left the city and came running to the spot.
And so impatient was every one to behold the spectacle, that the vast
crowd assembled there in almost an instant. And with the sounds of
trumpets and drums and the noise of many voices, that vast concourse
appeared like an agitated ocean.

"At last, Drona accompanied by his son, dressed in white (attire), with a
white sacred thread, white locks, white beard, white garlands, and white
sandal-paste rubbed over his body, entered the lists. It seemed as if the
Moon himself accompanied by the planet Mars appeared in an unclouded sky.
On entering Bharadwaja performed timely worship and caused Brahmanas
versed in mantras to celebrate the auspicious rites. And after auspicious
and sweet-sounding musical instruments had been struck up as a
propitiatory ceremony, some persons entered, equipped with various arms.
And then having girded up their loins, those mighty warriors, those
foremost ones of Bharata's race (the princes) entered, furnished with
finger-protectors (gauntlet), and bows, and quivers. And with
Yudhishthira at their head, the valiant princes entered in order of age
and began to show wonderful skill with their weapons. Some of the
spectators lowered their heads, apprehending fall of arrows while others
fearlessly gazed on with wonder. And riding swiftly on horses and
managing them 'dexterously' the princes began to hit marks with shafts
engraved with their respective names. And seeing the prowess of the
princes armed with bows and arrows, the spectators thought that they were
beholding the city of the Gandharvas, became filled with amazement. And,
O Bharata, all on a sudden, some hundreds and thousands, with eyes wide
open in wonder, exclaimed, 'Well done! Well done!' And having repeatedly
displayed their skill and dexterity in the use of bows and arrows and in
the management of cars, the mighty warriors took up their swords and
bucklers, and began to range the lists, playing their weapons. The
spectators saw (with wonder) their agility, the symmetry of their bodies,
their grace, their calmness, the firmness of their grasp and their
deftness in the use of sword and buckler. Then Vrikodara and Suyodhana,
internally delighted (at the prospect of fight), entered the arena, mace
in hand, like two single-peaked mountains. And those mighty-armed
warriors braced their loins, and summoning all their energy, roared like
two infuriate elephants contending for a cow-elephant; and like two
infuriated elephants those mighty heroes faultlessly (in consonance with
the dictates of the science of arm) careered right and left, circling the
lists. And Vidura described to Dhritarashtra and the mother of the
Pandavas (Kunti) and Gandhari, all the feats of the princes.'"



SECTION CXXXVII

(Sambhava Parva continued)

"Vaisampayana continued, 'Upon the Kuru king and Bhima, the foremost of
all endued with strength, having entered the arena, the spectators were
divided into two parties in consequence of the partiality swaying their
affections. Some cried, 'Behold the heroic king of the
Kurus!'--some--'Behold Bhima!'--And on account of these cries, there was,
all on a sudden, a loud uproar. And seeing the place become like a
troubled ocean, the intelligent Bharadwaja said unto his dear son,
Aswatthaman, 'Restrain both these mighty warriors so proficient in arms.
Let not the ire of the assembly be provoked by this combat of Bhima and
Duryodhana.'

"Vaisampayana continued, 'Then the son of the preceptor of the princes
restrained those combatants with their maces uplifted and resembling two
swollen oceans agitated by the winds that blow at the universal
dissolution. And Drona himself entering the yard of the arena commanded
the musicians to stop, and with a voice deep as that of the clouds
addressed these words, 'Behold ye now that Partha who is dearer to me
than my own son, the master of all arms, the son of Indra himself, and
like unto the younger brother of Indra, (Vishnu)! And having performed
the propitiatory rites, the youthful Phalguna, equipped with the finger
protector (gauntlet) and his quiver full of shafts and bow in hand,
donning his golden mail, appeared in the lists even like an evening cloud
reflecting the rays of the setting sun and illumined by the hues of the
rainbow and flashes of lightning.

"On seeing Arjuna, the whole assembly were delighted and conchs began to
be blown all around with other musical instruments. And there arose a
great uproar in consequence of the spectators' exclaiming,--'This is the
graceful son of Kunti!'--'This is the middle (third) Pandava!'--'This is
the son of the mighty Indra!'--'This is the protector of the
Kurus'--'This is the foremost of those versed in arms!'--'This is the
foremost of all cherishers of virtue!'--'This is the foremost of the
persons of correct behaviour, the great repository of the knowledge of
manners!' At those exclamations, the tears of Kunti, mixing with the milk
of her breast, wetted her bosom. And his ears being filled with that
uproar, that first of men, Dhritarashtra, asked Vidura in delight, 'O
Kshatri, what is this great uproar for, like unto that of the troubled
ocean, arising all on a sudden and rending the very heavens?' Vidura
replied, 'O mighty monarch, the son of Pandu and Pritha, Phalguna, clad
in mail hath entered the lists. And hence this uproar!' Dhritarashtra
said, 'O thou of soul so great, by the three fires sprung from Pritha who
is even like the sacred fuel, I have, indeed, been blessed, favoured and
protected!'

"Vaisampayana continued, 'When the spectators, excited with delight, had
somewhat regained their equanimity, Vibhatsu began to display his
lightness in the use of weapons. By the Agneya weapon, he created fire,
and by the Varuna weapon he created water, by the Vayavya weapon, he
created air, and by the Parjanya weapon he created clouds. And by the
Bhauma weapon, he created land, and by the Parvatya weapon, he brought
mountains into being. By the Antardhana weapon all these were made to
disappear. Now the beloved one of his preceptor (Arjuna) appeared tall
and now short; now he was seen on the yoke of his car, and now on the car
itself; and the next moment he was on the ground. And the hero favoured
by his practised dexterity, hit with his various butts--some tender, some
fine and some of thick composition. And like one shaft, he let fly at a
time into the mouth of a moving iron-boar five shafts together from his
bow-string. And that hero of mighty energy discharged one and twenty
arrows into the hollow of a cow's horn hung up on a rope swaying to and
fro. In this manner, O sinless one, Arjuna showed his profound skill in
the use of sword, bow, and mace, walking over the lists in circles.

"And, O Bharata, when the exhibition had well-nigh ended, the excitement
of the spectators had cooled, and the sounds of instruments had died out
there was heard proceeding from the gate, the slapping of arms,
betokening might and strength, and even like unto the roar of the
thunder. And, O king, as soon as this sound was heard, the assembled
multitude instantly thought, 'Are the mountains splitting or is the earth
itself rending asunder, or is the welkin resounding with the roar of
gathering clouds? And then all the spectators turned their eyes towards
the gate. And Drona stood, surrounded by the five brothers, the sons of
Pritha, and looked like the moon in conjunction with the five-starred
constellation Hasta. And Duryodhana, that slayer of foes, stood up in
haste and was surrounded by his century of haughty brothers with
Aswatthaman amongst them. And that prince, mace in hand, thus surrounded
by his hundred brothers with uplifted weapons appeared like Purandara in
days of yore, encircled by the celestial host on the occasion of the
battle with the Danavas.'"



SECTION CXXXVIII

(Sambhava Parva continued)

"Vaisampayana continued, 'When the spectators, with eyes expanded with
wonder, made way for that subjugator of hostile cities, Karna, that hero
with his natural mail and face brightened with ear-rings, took up his bow
and girded on his sword, and then entered the spacious lists, like a
walking cliff. That far-famed destroyer of hostile hosts, the large-eyed
Karna, was born of Pritha in her maidenhood. He was a portion of the
hot-beamed Sun and his energy and prowess were like unto those of the
lion, or the bull, or the leader of a herd of elephants. In splendour he
resembled the Sun, in loveliness the Moon, and in energy the fire.
Begotten by the Sun himself, he was tall in stature like a golden palm
tree, and, endued with the vigour of youth, he was capable of slaying a
lion. Handsome in features, he was possessed of countless
accomplishments. The mighty-armed warrior, eyeing all around the arena,
bowed indifferently to Drona and Kripa. And the entire assembly,
motionless and with steadfast gaze, thought, 'Who is he?' And they became
agitated in their curiosity to know the warrior. And that foremost of
eloquent men, the offspring of the Sun, in a voice deep as that of the
clouds, addressed his unknown brother, the son of the subduer of the
Asura, Paka (Indra), saying, 'O Partha, I shall perform feats before this
gazing multitude; excelling all thou hast performed! Beholding them, thou
shall be amazed.' And, O thou best of those blest with speech, he had
hardly done when the spectators stood up all at once, uplifted by some
instrument, as it were. And, O tiger among men, Duryodhana was filled
with delight, while Vibhatsu was instantly all abashment and anger. Then
with the permission of Drona, the mighty Karna, delighting in battle,
there did all that Partha had done before. And, O Bharata, Duryodhana
with his brothers thereupon embraced Karna in joy and then addressed him
saying, 'Welcome O mighty-armed warrior! I have obtained thee by good
fortune, O polite one! Live thou as thou pleasest, and command me, and
the kingdom of the Kurus.' Kama replied, 'When thou hast said it, I
regard it as already accomplished. I only long for thy friendship. And, O
lord, my wish is even for a single combat with Arjuna.' Duryodhana said,
'Do thou with me enjoy the good things of life! Be thou the benefactor of
thy friend, and, O represser of enemies, place thou thy feet on the heads
of all foes."

"Vaisampayanacontinued, 'Arjuna, after this, deeming himself disgraced,
said unto Karna stationed amidst the brothers like unto a cliff, 'That
path which the unwelcome intruder and the uninvited talker cometh to,
shall be thine, O Karna, for thou shall be slain by me.' Karna replied,
'This arena is meant for all, not for thee alone, O Phalguna! They are
kings who are superior in energy; and verily the Kshatriya regardeth
might and might alone. What need of altercation which is the exercise of
the weak? O Bharata, speak then in arrows until with arrows I strike off
thy head today before the preceptor himself!'

"Vaisampayana continued, 'Hastily embraced by his brothers, Partha that
subduer of hostile cities, with the permission of Drona, advanced for the
combat. On the other side, Karna, having been embraced by Duryodhana with
his brothers, taking up his bow and arrows, stood ready for the fight.
Then the firmament became enveloped in clouds emitting flashes of
lightning, and the coloured bow of Indra appeared shedding its effulgent
rays. And the clouds seemed to laugh on account of the rows of white
cranes that were then on the wing. And seeing Indra thus viewing the
arena from affection (for his son), the sun too dispersed the clouds from
over his own offspring. And Phalguna remained deep hid under cover of the
clouds, while Karna remained visible, being surrounded by the rays of the
Sun. And the son of Dhritarashtra stood by Karna, and Bharadwaja and
Kripa and Bhishma remained with Partha. And the assembly was divided, as
also the female spectators. And knowing the state of things, Kunti the
daughter of Bhoja, swooned away. And by the help of female attendants,
Vidura, versed in the lore of all duties, revived the insensible Kunti by
sprinkling sandal-paste and water on her person. On being restored to
consciousness, Kunti, seeing her two sons clad in mail, was seized with
fear, but she could do nothing (to protect them). And beholding both the
warriors with bows strung in their hands the son of Saradwat, viz.,
Kripa, knowing all duties and cognisant of the rules regulating duels,
addressed Karna, saying 'This Pandava, who is the youngest son of Kunti,
belongeth to the Kaurava race: he will engage in combat with thee. But, O
mighty-armed one, thou too must tell us thy lineage and the names of thy
father and mother and the royal line of which thou art the ornament.
Learning all this, Partha will fight with thee or not (as he will think
fit). Sons of kings never fight with men of inglorious lineage.'

"Vaisampayana continued, 'When he was thus addressed by Kripa, Karna's
countenance became like unto a lotus pale and torn with the pelting
showers in the rainy season. Duryodhana said, 'O preceptor, verily the
scriptures have it that three classes of persons can lay claim to
royalty, viz., persons of the blood royal, heroes, and lastly, those that
lead armies. If Phalguna is unwilling to fight with one who is not a
king, I will install Karna as king of Anga.'

"Vaisampayana said, 'At that very moment, seated on a golden seat, with
parched paddy and with flowers and water-pots and much gold, the mighty
warrior Karna was installed king by Brahmanas versed in mantras. And the
royal umbrella was held over his head, while Yak-tails waved around that
redoubtable hero of graceful mien. And the cheers, having ceased, king
(Karna) said unto the Kaurava Duryodhana, 'O tiger among monarchs, what
shall I give unto thee that may compare with thy gift of a kingdom? O
king, I will do all thou biddest!' And Suyodhana said unto him, 'I
eagerly wish for thy friendship.' Thus spoken to, Karna replied, 'Be it
so.' And they embraced each other in joy, and experienced great
happiness.'"



SECTION CXXXIX

(Sambhava Parva continued)

"Vaisampayana said, 'After this, with his sheet loosely hanging down,
Adhiratha entered the lists, perspiring and trembling, and supporting
himself on a staff.

"Seeing him, Karna left his bow and impelled by filial regard bowed down
his head still wet with the water of inauguration. And them the
charioteer, hurriedly covering his feet with the end of his sheet,
addressed Karna crowned with success as his son. And the charioteer
embraced Karna and from excess of affection bedewed his head with tears,
that head still wet with the water sprinkled over it on account of the
coronation as king of Anga. Seeing the charioteer, the Pandava Bhimasena
took Karna for a charioteer's son, and said by way of ridicule, 'O son of
a charioteer, thou dost not deserve death in fight at the hands of
Partha. As befits thy race take thou anon the whip. And, O worst of
mortals, surely thou art not worthy to sway the kingdom of Anga, even as
a dog doth not deserve the butter placed before the sacrificial fire.'
Karna, thus addressed, with slightly quivering lips fetched a deep sigh,
looked at the God of the day in the skies. And even as a mad elephant
riseth from an assemblage of lotuses, the mighty Duryodhana rose in wrath
from among his brothers, and addressed that performer of dreadful deeds,
Bhimasena, present there, 'O Vrikodara, it behoveth thee not to speak
such words. Might is the cardinal virtue of a Kshatriya, and even a
Kshatriya of inferior birth deserveth to be fought with. The lineage of
heroes, like the sources of a lordly river, is ever unknown. The fire
that covereth the whole world riseth from the waters. The thunder that
slayeth the Danavas was made of a bone of (a mortal named) Dadhichi. The
illustrious deity Guha, who combines in his composition the portions of
all the other deities is of a lineage unknown. Some call him the
offspring of Agni; some, of Krittika, some, of Rudra, and some of Ganga.
It hath been heard by us that persons born in the Kashatriya order have
become Brahmanas. Viswamitra and others (born Kshatriyas) have obtained
the eternal Brahma. The foremost of all wielders of weapons, the
preceptor Drona hath been born in a waterpot and Kripa of the race of
Gotama hath sprung from a clump of heath. Your own births, ye Pandava
princes, are known to me. Can a she-deer bring forth a tiger (like
Karna), of the splendour of the Sun, and endued with every auspicious
mark, and born also with a natural mail and ear-rings? This prince among
men deserveth the sovereignty of the world, not of Anga only, in
consequence of the might of his arm and my swearing to obey him in
everything. If there be anybody here to whom all that I have done unto
Karna hath become intolerable, let him ascend his chariot and bend his
bow with the help of his feet.'

"Vaisampayana continued, 'Then there arose a confused murmur amongst the
spectators approving of Duryodhana's speech. The sun, however, went down,
but prince Duryodhana taking Karna's hand led him out of the arena
lighted with countless lamps. And, O king, the Pandavas also, accompanied
by Drona and Kripa and Bhishma, returned to their abodes. And the people,
too, came away, some naming Arjuna, some Karna, and some Duryodhana (as
the victor of the day). And Kunti, recognising her son in Karna by the
various auspicious marks on his person and beholding him installed in the
sovereignty of Anga, was from motherly affection, very pleased. And
Duryodhana, O monarch, having obtained Karna (in this way), banished his
fears arising out of Arjuna's proficiency in arms. And the heroic Karna,
accomplished in arms, began to gratify Duryodhana by sweet speeches,
while Yudhishthira was impressed with the belief that there was no
warrior on earth like unto Karna.'"



SECTION CXL

(Sambhava Parva continued)

"Vaisampayana continued, 'Beholding the Pandavas and the son of
Dhritarashtra accomplished in arms, Drona thought the time had come when
he could demand the preceptorial fee. And, O king, assembling his pupils
one day together, the preceptor Drona asked of them the fee, saying,
'Seize Drupada, the king of Panchala in battle and bring him unto me.
That shall be the most acceptable fee.' Those warriors then answering,
'So be it', speedily mounted up on their chariots, and for bestowing upon
their preceptor the fee he had demanded, marched out, accompanied by him.
Those bulls among men, smiting the Panchalas on their way, laid siege to
the capital of the great Drupada. And Duryodhana and Karna and the mighty
Yuyutsu, and Duhsasana and Vikarna and Jalasandha and Sulochana,--these
and many other foremost of Kshatriya princes of great prowess, vied with
one another in becoming the foremost in the attack. And the princes,
riding in first class chariots and following the cavalry, entered the
hostile capital, and proceeded along the streets.

"Meanwhile, the king of Panchala, beholding that mighty force and hearing
its loud clamour, came out of his palace, accompanied by his brothers.
Though king Yajnasena was well-armed, the Kuru army assailed him with a
shower of arrows, uttering their war-cry. Yajnasena, however, not easy to
be subdued in battle, approaching the Kurus upon his white chariot, began
to rain his fierce arrows around.

"Before the battle commenced, Arjuna, beholding the pride of prowess
displayed by the princes, addressed his preceptor, that best of
Brahmanas, Drona, and said, 'We shall exert ourselves after these have
displayed their prowess. The king of Panchala can never be taken on the
field of the battle by any of these. Having said this, the sinless son of
Kunti surrounded by his brothers, waited outside the town at a distance
of a mile from it. Meanwhile Drupada beholding the Kuru host, rushed
forward and pouring a fierce shower of arrows around, terribly afflicted
the Kuru ranks. And such was his lightness of motion on the field of
battle that, though he was fighting unsupported on a single chariot, the
Kurus from panic supposed that there were many Drupadas opposed to them.
And the fierce arrows of that monarch fell fast on all sides, till conchs
and trumpets and drums by thousands began to be sounded by the Panchalas
from their houses (giving the alarm). Then there arose from the mighty
Panchala host a roar terrible as that of the lion, while the twang of
their bow-strings seemed to rend the very heavens. Then Duryodhana and
Vikarna, Suvahu and Dirghalochana and Duhsasana becoming furious, began
to shower their arrows upon the enemy. But the mighty bowman, Prishata's
son, invincible in battle, though very much pierced with the arrows of
the enemy, instantly began, O Bharata, to afflict the hostile ranks with
greater vigour. And careering over the field of battle like a fiery
wheel, king Drupada with his arrows smote Duryodhana and Vikarna and even
the mighty Karna and many other heroic princes and numberless warriors,
and slaked their thirst for battle. Then all the citizens showered upon
the Kurus various missiles like clouds showering rain-drops upon the
earth. Young and old, they all rushed to battle, assailing the Kurus with
vigour. The Kauravas, then, O Bharata, beholding the battle become
frightful, broke and fled wailing towards the Pandavas.

"The Pandavas, hearing the terrible wail of the beaten host,
reverentially saluted Drona and ascended their chariots. Then Arjuna
hastily bidding Yudhishthira not to engage in the fight, rushed forward,
appointing the sons of Madri (Nakula and Sahadeva) the protectors of his
chariot-wheels, while Bhimasena ever fighting in the van, mace in hand,
ran ahead. The sinless Arjuna, thus accompanied by his brothers, hearing
the shouts of the enemy, advanced towards them, filling the whole region
with the rattle of his chariot-wheels. And like a Makara entering the
sea, the mighty-armed Bhima, resembling a second Yama, mace in hand,
entered the Panchala ranks, fiercely roaring like the ocean in a tempest.
And Bhima, mace in hand, first rushed towards the array of elephants in
the hostile force, while Arjuna, proficient in battle, assailed that
force with the prowess of his arms. And Bhima, like the great Destroyer
himself, began to slay those elephants with his mace. Those huge animals,
like unto mountains, struck with Bhima's mace, had their heads broken
into pieces. Covered with stream of blood, they began to fall upon the
ground like cliffs loosened by thunder. And the Pandavas prostrated on
the ground elephants and horses and cars by thousands and slew many
foot-soldiers and many car-warriors. Indeed, as a herdsman in the woods
driveth before him with his staff countless cattle with ease, so did
Vrikodara drive before him the chariots and elephants of the hostile
force.

"Meanwhile, Phalguna, impelled by the desire of doing good unto
Bharadwaja's son, assailed the son of Prishata with a shower of arrows
and felled him from the elephant on which he was seated. And, O monarch,
Arjuna, like unto the terrible fire that consumeth all things at the end
of the Yuga, began to prostrate on the ground horses and cars and
elephants by thousands. The Panchalas and the Srinjayas, on the other
hand, thus assailed by the Pandava, met him with a perfect shower of
weapons of various kinds. And they sent up a loud shout and fought
desperately with Arjuna. The battle became furious and terrible to
behold. Hearing the enemy's shouts, the son of Indra was filled with
wrath and assailing the hostile host with a thick shower of arrows,
rushed towards it furiously afflicting it with renewed vigour. They who
observed the illustrious Arjuna at that time could not mark any interval
between his fixing the arrows on the bowstring and letting them off. Loud
were the shouts that rose there, mingled with cheers of approval. Then
the king of the Panchalas, accompanied by (the generalissimo of his
forces) Satyajit, rushed with speed at Arjuna like the Asura Samvara
rushing at the chief of the celestials (in days of yore). Then Arjuna
covered the king of Panchala with a shower of arrows. Then there arose a
frightful uproar among the Panchala host like unto the roar of a mighty
lion springing at the leader of a herd of elephants. And beholding Arjuna
rushing at the king of Panchala to seize him, Satyajit of great prowess
rushed at him. And the two warriors, like unto Indra and the Asura
Virochana's son (Vali), approaching each other for combat, began to grind
each other's ranks. Then Arjuna with great force pierced Satyajit with
ten keen shafts at which feat the spectators were all amazed. But
Satyajit, without losing any time, assailed Arjuna with a hundred shafts.
Then that mighty car-warrior, Arjuna, endued with remarkable lightness of
motion, thus covered by that shower of arrows, rubbed his bow-string to
increase the force and velocity of his shafts. Then cutting in twain his
antagonist's bow, Arjuna rushed at the king of the Panchalas, but
Satyajit, quickly taking up a tougher bow, pierced with his arrows
Partha, his chariot, charioteer, and horses. Arjuna, thus assailed in
battle by the Panchala warrior, forgave not his foe. Eager to slay him at
once, he pierced with a number of arrows his antagonist's horses, flags,
bow, clenched (left) fist, charioteer, and the attendant at his back.
Then Satyajit, finding his bows repeatedly cut in twain and his horses
slain, desisted from the fight.

"The king of the Panchalas, beholding his general thus discomfited in the
encounter, himself began to shower his arrows upon the Pandava prince.
Then Arjuna, that foremost of warriors, crowned with success, began to
fight furiously, and quickly cutting his enemy's bow in twain as also his
flagstaff which he caused to fall down, pierced his antagonist's horses,
and charioteer also with five arrows. Then throwing aside his bow Arjuna
took his quiver, and taking out a scimitar and sending forth a loud
shout, leaped from his own chariot upon that of his foe. And standing
there with perfect fearlessness he seized Drupada as Garuda seizeth a
huge snake after agitating the waters of the ocean. At the sight of this,
the Panchala troops ran away in all directions.

"Then Dhananjaya, having thus exhibited the might of his arm in the
presence of both hosts, sent forth a loud shout and came out of the
Panchala ranks. And beholding him returning (with his captive), the
princes began to lay waste Drupada's capital. Addressing them Arjuna
said, 'This best of monarchs, Drupada, is a relative of the Kuru heroes.
Therefore, O Bhima, slay not his soldiers. Let us only give unto our
preceptor his fee.'

"Vaisampayana continued, 'O king, thus prevented by Arjuna, the mighty
Bhimasena, though unsatiated with the exercise of battle, refrained from
the act of slaughter. And, O bull of the Bharata race, the princes then,
taking Drupada with them after having seized him on the field of battle
along with his friends and counsellors, offered him unto Drona. And Drona
beholding Drupada thus brought under complete control--humiliated and
deprived of wealth--remembered that monarch's former hostility and
addressing him said, 'Thy kingdom and capital have been laid waste by me.
But fear not for thy life, though it dependeth now on the will of thy
foe. Dost thou now desire to revive thy friendship (with me)?' Having
said this, he smiled a little and again said, 'Fear not for thy life,
brave king! We, Brahmanas, are ever forgiving. And, O bull among
Kshatriyas, my affection and love for thee have grown with me in
consequence of our having sported together in childhood in the hermitage.
Therefore, O king, I ask for thy friendship again. And as a boon
(unasked), I give thee half the kingdom (that was thine). Thou toldest me
before that none who was not a king could be a king's friend. Therefore
is it, O Yajnasena, that I retain half thy kingdom. Thou art the king of
all the territory lying on the southern side of the Bhagirathi, while I
become king of all the territory on the north of that river. And, O
Panchala, if it pleaseth thee, know me hence for thy friend.'

"On hearing these words, Drupada answered, 'Thou art of noble soul and
great prowess. Therefore, O Brahmana, I am not surprised at what thou
doest. I am very much gratified with thee, and I desire thy eternal
friendship.'

"Vaisampayana continued, 'After this, O Bharata, Drona released the king
of Panchala, and cheerfully performing the usual offices of regard,
bestowed upon him half the kingdom. Thenceforth Drupada began to reside
sorrowfully in (the city of) Kampilya within (the province of) Makandi on
the banks of the Ganga filled with many towns and cities. And after his
defeat by Drona, Drupada also ruled the southern Panchalas up to the bank
of the Charmanwati river. And Drupada from that day was well-convinced
that he could not, by Kshatriya might alone, defeat Drona, being very
much his inferior in Brahma (spiritual) power. And he, therefore, began
to wander over the whole earth to find out the means of obtaining a son
(who would subjugate his Brahmana foe).

"Meanwhile Drona continued to reside in Ahicchatra. Thus, O king, was the
territory of Ahicchatra full of towns and cities, obtained by Arjuna, and
bestowed upon Drona.'



SECTION CXLI

(Sambhava Parva continued)

"Vaisampayana continued, 'After the expiration, O king, of a year from
this, Dhritarashtra, moved by kindness for the people, installed
Yudhishthira, the son of Pandu, as the heir-apparent of the kingdom on
account of his firmness, fortitude, patience, benevolence, frankness and
unswerving honesty (of heart). And within a short time Yudhishthira, the
son of Kunti, by his good behaviour, manners and close application to
business, overshadowed the deeds of his father. And the second Pandava,
Vrikodara, began to receive continued lessons from Sankarshana (Valarama)
in encounters with the sword and the mace and on the chariot. And after
Bhima's education was finished, he became in strength like unto
Dyumatsena himself and continuing to live in harmony with his brothers,
he began to exert his prowess. And Arjuna became celebrated for the
firmness of his grasp (of weapons), for his lightness of motion,
precision of aim, and his proficiency in the use of the Kshura, Naracha,
Vala and Vipatha weapons, indeed, of all weapons, whether straight or
crooked or heavy. And Drona certified that there was none in the world
who was equal to Arjuna in lightness of hand and general proficiency.

"One day, Drona, addressing Arjuna before the assembled Kaurava princes,
said, 'There was a disciple of Agastya in the science of arms called
Agnivesa. He was my preceptor and I, his disciple. By ascetic merit I
obtained from him a weapon called Brahmasira which could never be futile
and which was like unto thunder itself, capable of consuming the whole
earth. That weapon, O Bharata, from what I have done, may now pass from
disciple to disciple. While imparting it to me, my preceptor said, 'O son
of Bharadwaja, never shouldst thou hurl this weapon at any human being,
especially at one who is of poor energy. Thou hast, O hero, obtained that
celestial weapon. None else deserveth it. But obey the command of the
Rishi (Agnivesa). And, look here, Arjuna, give me now the preceptorial
fee in the presence of these thy cousins and relatives.' When Arjuna, on
hearing this, pledged his word that he would give what the preceptor
demanded, the latter said, 'O sinless one, thou must fight with me when I
fight with thee.' And that bull among the Kuru princes thereupon pledged
his word unto Drona and touching his feet, went away northward. Then
there arose a loud shout covering the whole earth bounded by her belt of
seas to the effect that there was no bowman in the whole world like unto
Arjuna. And, indeed, Dhananjaya, in encounters with the mace and the
sword and on the chariot as also with the bow, acquired wonderful
proficiency. Sahadeva obtained the whole science of morality and duties
from (Vrihaspati) the spiritual chief of celestials, and continued to
live under the control of his brothers. And Nakula, the favourite of his
brothers taught by Drona, became known as a skilful warrior and a great
car-warrior (Ati-ratha). Indeed, Arjuna and the other Pandava princes
became so powerful that they slew in battle the great Sauvira who had
performed a sacrifice extending over three years, undaunted by the raids
of the Gandharvas. And the king of the Yavanas himself whom the powerful
Pandu even had failed to bring under subjection was brought by Arjuna
under control. Then again Vipula, the king of the Sauviras, endued with
great prowess, who had always shown a disregard for the Kurus, was made
by the intelligent Arjuna to feel the edge of his power. And Arjuna also
repressed by means of his arrows (the pride of) king Sumitra of Sauvira,
also known by the name of Dattamitra who had resolutely sought an
encounter with him. The third of the Pandava princes, assisted by Bhima,
on only a single car subjugated all the kings of the East backed by ten
thousand cars. In the same way, having conquered on a single car the
whole of the south, Dhananjaya sent unto the kingdom of the Kurus a large
booty.

"Thus did those foremost of men, the illustrious Pandavas, conquering the
territories of other kings, extend the limits of their own kingdom. But
beholding the great prowess and strength of those mighty bowmen, king
Dhritarashtra's sentiments towards the Pandavas became suddenly poisoned,
and from that day the monarch became so anxious that he could hardly
sleep.'"



SECTION CXLII

(Sambhava Parva continued)

"Vaisampayana continued, 'On hearing that the heroic sons of Pandu endued
with excess of energy had become so mighty, king Dhritarashtra became
very miserable with anxiety. Then summoning unto his side Kanika, that
foremost of minister, well-versed in the science of politics and an
expert in counsels the king said, 'O best of Brahmanas, the Pandavas are
daily overshadowing the earth. I am exceedingly jealous of them. Should I
have peace or war with them? O Kanika, advise me truly, for I shall do as
thou biddest.

"Vaisampayana continued, 'That best of Brahmanas, thus addressed by the
king, freely answered him in these pointed words well-agreeing with the
import of political science."

"Listen to me, O sinless king, as I answer thee. And, O best of Kuru
kings, it behoveth thee not to be angry with me after hearing all I say.
Kings should ever be ready with uplifted maces (to strike when
necessary), and they should ever increase their prowess. Carefully
avoiding all faults themselves they should ceaselessly watch over the
faults of their foes and take advantage of them. If the king is always
ready to strike, everybody feareth him. Therefore the king should ever
have recourse to chastisement in all he doeth. He should so conduct
himself that, his foe may not detect any weak side in him. But by means
of the weakness he detecteth in his foe he should pursue him (to
destruction). He should always conceal, like the tortoise concealing its
body, his means and ends, and he should always keep back his own weakness
from, the sight of others. And having begun a particular act, he should
ever accomplish it thoroughly. Behold, a thorn, if not extracted wholly,
produceth a festering sore. The slaughter of a foe who doeth thee evil is
always praiseworthy. If the foe be one of great prowess, one should
always watch for the hour of his disaster and then kill him without any
scruples. If he should happen to be a great warrior, his hour of disaster
also should be watched and he should then be induced to fly. O sire, an
enemy should never be scorned, however contemptible. A spark of fire is
capable of consuming an extensive forest if only it can spread from one
object to another in proximity. Kings should sometimes feign blindness
and deafness, for if impotent to chastise, they should pretend not to
notice the faults that call for chastisement. On occasions, such as
these, let them regard their bows as made of straw. But they should be
always on the alert like a herd of deer sleeping in the woods. When thy
foe is in thy power, destroy him by every means open or secret. Do not
show him any mercy, although he seeketh thy protection. A foe, or one
that hath once injured thee, should be destroyed by lavishing money, if
necessary, for by killing him thou mayest be at thy ease. The dead can
never inspire fear. Thou must destroy the three, five and seven
(resources) of thy foes. Thou must destroy thy foes root and branch. Then
shouldst thou destroy their allies and partisans. The allies and
partisans can never exist if the principal be destroyed. If the root of
the tree is torn up, the branches and twigs can never exist as before.
Carefully concealing thy own means and ends, thou shouldst always watch
thy foes, always seeking their flaws. Thou shouldst, O king, rule thy
kingdom, always anxiously watching thy foes. By maintaining the perpetual
fire by sacrifices, by brown cloths, by matted locks, and by hides of
animals for thy bedding, shouldst thou at first gain the confidence of
thy foes, and when thou has gained it thou shouldst then spring upon them
like a wolf. For it hath been said that in the acquisition of wealth even
the garb of holiness might be employed as a hooked staff to bend down a
branch in order to pluck the fruits that are ripe. The method followed in
the plucking of fruits should be the method in destroying foes, for thou
shouldst proceed on the principle of selection. Bear thy foe upon thy
shoulders till the time cometh when thou canst throw him down, breaking
him into pieces like an earthen pot thrown down with violence upon a
stony surface. The foe must never be let off even though he addresseth
thee most piteously. No pity shouldst thou show him but slay him at once.
By the arts of conciliation or the expenditure of money should the foe be
slain. By creating disunion amongst his allies, or by the employment of
force, indeed by every means in thy power shouldst thou destroy thy foe.'

"Dhritarashtra said, 'Tell me truly how a foe can be destroyed by the
arts of conciliation or the expenditure of money, or by producing
disunion or by the employment of force.'

"Kanika replied, 'Listen, O monarch, to the history of a jackal dwelling
in days of yore in the forest and fully acquainted with the science of
politics. There was a wise jackal, mindful of his own interests who lived
in the company of four friends, viz., a tiger, a mouse, a wolf, and a
mongoose. One day they saw in the woods a strong deer, the leader of a
herd, whom, however, they could not seize for his fleetness and strength.
They thereupon called a council for consultation. The jackal opening the
proceedings said, 'O tiger, thou hast made many an effort to seize this
deer, but all in vain simply because this deer is young, fleet and very
intelligent. Let now the mouse go and eat into its feet when it lieth
asleep. And when this is done, let the tiger approach and seize it. Then
shall we all, with great pleasure feast on it.' Hearing these words of
the jackal, they all set to work very cautiously as he directed. And the
mouse ate into the feet of the deer and the tiger killed it as
anticipated. And beholding the body of the deer lying motionless on the
ground, the jackal said unto his companions, 'Blessed be ye! Go and
perform your ablutions. In the meantime I will look after the deer.'
Hearing what the jackal said, they all went into a stream. And the jackal
waited there, deeply meditating upon what he should do. The tiger endued
with great strength, returned first of all to the spot after having
performed his ablutions. And he saw the jackal there plunged in
meditation. The tiger said, 'Why art thou so sorrowful, O wise one! Thou
art the foremost of all intelligent beings. Let us enjoy ourselves today
by feasting on this carcass.' The jackal said, 'Hear, O mighty-armed one,
what the mouse hath said. He hath even said, O, fie on the strength of
the king of the beasts! This deer hath been slain by me. By might of my
arm he will today gratify his hunger.' When he hath boasted in such a
language, I, for my part, do not wish to touch this food.' The tiger
replied, 'If, indeed, the mouse hath said so, my sense is now awakened. I
shall, from this day, slay with the might of my own arms, creatures
ranging the forest and then feast on their flesh.' Having said this, the
tiger went away.

"And after the tiger had left the spot, the mouse came. And seeing the
mouse come, the jackal addressed him and said, 'Blest be thou, O mouse,
but listen to what the mongoose hath said. He hath even said, The carcass
of this deer is poison (the tiger having touched it with his claws). I
will not eat of it. On the other hand, if thou, O jackal, permittest it,
I will even slay the mouse and feast on him.' Hearing this the mouse
became alarmed and quickly entered his hole. And after the mouse had
gone, the wolf, O king, came there having performed his ablutions. And
seeing the wolf come, the jackal said unto him, 'The king of the beasts
hath been angry with thee. Evil is certain to overtake thee. He is
expected here with his wife. Do as thou pleasest.' Thus was the wolf
also, fond of animal flesh, got rid of by the jackal. And the wolf fled,
contracting his body into the smallest dimensions. It was then that the
mongoose came. And, O king, the jackal, seeing him come, said, 'By the
might of my arm have I defeated the others who have already fled. Fight
with me first and then eat of this flesh as you please.' The mongoose
replied, 'When, indeed, the tiger, the wolf, and the intelligent mouse
have all been defeated by thee, heroes as they are, thou seemest to be a
greater hero still. I do not desire to fight with thee.' Saying this, the
mongoose also went away.

"Kanika continued, 'When they all had thus left the place, the jackal,
well-pleased with the success of his policy, alone ate up that flesh. If
kings always act in this way, they can be happy. Thus should the timid by
exciting their fears, the courageous by the arts of conciliation, the
covetous by gift of wealth, and equals and inferiors by exhibition of
prowess be brought under thy sway. Besides all this, O king, that I have
said, listen now to something else that I say.'

"Kanika continued, 'If thy son, friend, brother, father, or even the
spiritual preceptor, anyone becometh thy foe, thou shouldst, if desirous
of prosperity, slay him without scruples. By curses and incantations, by
gift of wealth, by poison, or by deception, the foe should be slain. He
should never be neglected from disdain. If both the parties be equal and
success uncertain, then he that acteth with diligence groweth in
prosperity. If the spiritual preceptor himself be vain, ignorant of what
should be done and what left undone, and vicious in his ways, even he
should be chastised. If thou art angry, show thyself as if thou art not
so, speaking even then with a smile on thy lips. Never reprove any one
with indications of anger (in thy speech). And O Bharata, speak soft
words before thou smitest and even while thou art smiting! After the
smiting is over, pity the victim, and grieve for him, and even shed
tears. Comforting thy foe by conciliation, by gift of wealth, and smooth
behaviour, thou must smite him when he walketh not aright. Thou shouldst
equally smile the heinous offender who liveth by the practice of virtue,
for the garb of virtue simply covereth his offences like black clouds
covering the mountains. Thou shouldst burn the house of that person whom
thou punishest with death. And thou shouldst never permit beggars and
atheists and thieves to dwell in thy kingdom. By a sudden sally or
pitched battle by poison or by corrupting his allies, by gift of wealth,
by any means in thy power, thou shouldst destroy thy foe. Thou mayest act
with the greatest cruelty. Thou shouldst make thy teeth sharp to give a
fatal bite. And thou should ever smite so effectually that thy foe may
not again raise his head. Thou shouldst ever stand in fear of even one
from whom there is no fear, not to speak of him from whom there is such.
For if the first be ever powerful he may destroy thee to the root (for
thy unpreparedness). Thou shouldst never trust the faithless, nor trust
too much those that are faithful, for if those in whom thou confidest
prove thy foes, thou art certain to be annihilated. After testing their
faithfulness thou shouldst employ spies in thy own kingdom and in the
kingdoms of others. Thy spies in foreign kingdoms should be apt deceivers
and persons in the garb of ascetics. Thy spies should be placed in
gardens, places of amusement, temples and other holy places, drinking
halls, streets, and with the (eighteen) tirthas (viz., the minister, the
chief priest, the heir-presumptive, the commander-in-chief, the
gate-keepers of the court, persons in the inner apartments, the jailor,
the chief surveyor, the head of the treasury, the general executant of
orders, the chief of the town police, the chief architect, the chief
justice, the president of the council, the chief of the punitive
department, the commander of the fort, the chief of the arsenal, the
chief of the frontier guards, and the keeper of the forests), and in
places of sacrifice, near wells, on mountains and in rivers, in forests,
and in all places where people congregate. In speech thou shouldst ever
be humble, but let thy heart be ever sharp as razor. And when thou art
engaged in doing even a very cruel and terrible act, thou shouldst talk
with smiles on thy lips. If desirous of prosperity, thou shouldst adopt
all arts--humility, oath, conciliation. Worshipping the feet of others by
lowering thy head, inspiring hope, and the like. And, a person conversant
with the rules of policy is like a tree decked with flowers but bearing
no fruit; or, if bearing fruit, these must be at a great height not
easily attainable from the ground; and if any of these fruits seem to be
ripe care must be taken to make it appear raw. Conducting himself in such
a way, he shall never fade. Virtue, wealth and pleasure have both their
evil and good effects closely knit together. While extracting the effects
that are good, those that are evil should be avoided. Those that practise
virtue (incessantly) are made unhappy for want of wealth and the neglect
of pleasure. Those again in pursuit of wealth are made unhappy for the
neglect of two others. And so those who pursue pleasure suffer for their
inattention to virtue and wealth. Therefore, thou shouldst pursue virtue,
wealth and pleasure, in such a way that thou mayest not have to suffer
therefrom. With humiliation and attention, without jealousy and
solicitous of accomplishing thy purpose, shouldst thou, in all sincerity,
consult with the Brahmanas. When thou art fallen, thou shouldst raise
thyself by any means, gentle or violent; and after thou hast thus raised
thyself thou shouldst practise virtue. He that hath never been afflicted
with calamity can never have prosperity. This may be seen in the life of
one who surviveth his calamities. He that is afflicted with sorrow should
be consoled by the recitation of the history of persons of former times
(like those of Nala and Rama). He whose heart hath been unstrung by
sorrow should be consoled with hopes of future prosperity. He again who
is learned and wise should be consoled by pleasing offices presently
rendered unto him. He who, having concluded a treaty with an enemy,
reposeth at ease as if he hath nothing more to do, is very like a person
who awaketh, fallen down from the top of a tree whereon he had slept. A
king should ever keep to himself his counsels without fear of calumny,
and while beholding everything with the eyes of his spies, he should take
care to conceal his own emotions before the spies of his enemies. Like a
fisherman who becometh prosperous by catching and killing fish, a king
can never grow prosperous without tearing the vitals of his enemy and
without doing some violent deeds. The might of thy foe, as represented by
his armed force, should ever be completely destroyed, by ploughing it up
(like weeds) and mowing it down and otherwise afflicting it by disease,
starvation, and want of drink. A person in want never approacheth (from
love) one in affluence; and when one's purpose hath been accomplished,
one hath no need to approach him whom he had hitherto looked to for its
accomplishment. Therefore, when thou doest anything never do it
completely, but ever leave something to be desired for by others (whose
services thou mayest need). One who is desirous of prosperity should with
diligence seek allies and means, and carefully conduct his wars. His
exertions in these respects should always be guided by prudence. A
prudent king should ever act in such a way that friends and foes may
never know his motive before the commencement of his acts. Let them know
all when the act hath been commenced or ended, and as long as danger doth
not come, so long only shall thou act as if thou art afraid. But when it
hath overtaken thee, thou must grapple with it courageously. He who
trusteth in a foe who hath been brought under subjection by force,
summoneth his own death as a crab by her act of conception. Thou shouldst
always reckon the future act as already arrived (and concert measures for
meeting it), else, from want of calmness caused by haste, thou mayest
overlook an important point in meeting it when it is before thee. A
person desirous of prosperity should always exert with prudence, adopting
his measures to time and place. He should also act with an eye to destiny
as capable of being regulated by mantras and sacrificial rites; and to
virtue, wealth, and pleasure. It is well-known that time and place (if
taken into consideration) always produce the greatest good. If the foe is
insignificant, he should not yet be despised, for he may soon grow like a
palmyra tree extending its roots or like a spark of fire in the deep
woods that may soon burst into an extensive conflagration. As a little
fire gradually fed with faggots soon becometh capable of consuming even
the biggest blocks, so the person who increaseth his power by making
alliances and friendships soon becometh capable of subjugating even the
most formidable foe. The hope thou givest unto thy foe should be long
deferred before it is fulfilled; and when the time cometh for its
fulfilment, invent some pretext for deferring it still. Let that pretext
be shown as founded upon some reason, and let that reason itself be made
to appear as founded on some other reason. Kings should, in the matter of
destroying their foes, ever resemble razors in every particular;
unpitying as these are sharp, hiding their intents as these are concealed
in their leathern cases, striking when the opportunity cometh as these
are used on proper occasions, sweeping off their foes with all their
allies and dependants as these shave the head or the chin without leaving
a single hair. O supporter of the dignity of the Kurus, bearing thyself
towards the Pandavas and others also as policy dictateth, act in such a
way that thou mayest not have to grieve in future. Well do I know that
thou art endued with every blessing, and possessed of every mark of good
fortune. Therefore, O king, protect thyself from the sons of Pandu! O
king, the sons of Pandu are stronger than their cousins (thy sons);
therefore, O chastiser of foes, I tell thee plainly what thou shouldst
do. Listen to it, O king, with thy children, and having listened to it,
exert yourselves (to do the needful). O king, act in such a way that
there may not be any fear for thee from the Pandavas. Indeed, adopt such
measures consonant with the science of policy that thou mayest not have
to grieve in the future.'

"Vaisampayana continued, 'Having delivered himself thus Kanika returned
to his abode, while the Kuru king Dhritarashtra became pensive and
melancholy.'"



SECTION CXLIII

(Jatugriha Parva)

"Vaisampayana said, 'Then the son of Suvala (Sakuni), king Duryodhana,
Duhsasana and Kama, in consultation with one another, formed an evil
conspiracy. With the sanction of Dhritarashtra, the king of the Kurus,
they resolved to burn to death Kunti and her (five) sons. But that wise
Vidura, capable of reading the heart by external signs, ascertained the
intention of these wicked persons by observing their countenances alone.
Then the sinless Vidura, of soul enlightened by true knowledge, and
devoted to the good of the Pandavas, came to the conclusion that Kunti
with her children should fly away from her foes. And providing for that
purpose a boat strong enough to withstand both wind and wave, he
addressed Kunti and said, 'This Dhritarashtra hath been born for
destroying the fame and offspring of the (Kuru) race. Of wicked soul, he
is about to cast off eternal virtue. O blessed one, I have kept ready on
the stream a boat capable of withstanding both wind and wave. Escape by
it with thy children from the net that death hath spread around you.'

"Vaisampayana continued, 'Hearing these words, the illustrious Kunti was
deeply grieved, and with her children, O bull of Bharata's race, stepped
into the boat and went over the Ganges. Then leaving the boat according
to the advice of Vidura, the Pandavas took with them the wealth that had
been given to them (while at Varanavata) by their enemies and safely
entered the deep woods. In the house of lac, however, that had been
prepared for the destruction of the Pandavas, an innocent Nishada woman
who had come there for some purpose, was, with her children burnt to
death. And that worst of Mlechchhas, the wretched Purochana (who was the
architect employed in building the house of lac) was also burnt in the
conflagration. And thus were the sons of Dhirtarashtra with their
counsellors deceived in their expectations. And thus also were the
illustrious Pandavas, by the advice of Vidura, saved with their mother.
But the people (of Varanavata) knew not of their safety. And the citizens
of Varanavata, seeing the house of lac consumed (and believing the
Pandavas to have been burnt to death) became exceedingly sorry. And they
sent messengers unto king Dhritarashtra to represent everything that had
happened. And they said to the monarch, 'Thy great end hath been
achieved! Thou hast at last burnt the Pandavas to death! Thy desire
fulfilled, enjoy with thy children. O king of the Kurus, the kingdom.'
Hearing this, Dhritarashtra with his children, made a show of grief, and
along with his relatives, including Kshattri (Vidura) and Bhishma the
foremost of the Kurus, performed the last honours of the Pandavas.'

"Janamejaya said, 'O best of Brahmanas, I desire to hear in full this
history of the burning of the house of lac and the escape of the Pandavas
there from. That was a cruel act of theirs (the Kurus), acting under the
counsels of the wicked (Kanika). Recite the history to me of all that
happened. I am burning with curiosity to hear it.'

"Vaisampayana said, 'O chastiser of all foes, listen to me, O monarch, as
I recite the (history of the) burning of the house of lac and the escape
of the Pandavas. The wicked Duryodhana, beholding Bhimasena surpass
(everybody) in strength and Arjuna highly accomplished in arms became
pensive and sad. Then Karna, the offspring of the Sun, and Sakuni, the
son of Suvala, endeavoured by various means to compass the death of the
Pandavas. The Pandavas too counteracted all those contrivances one after
another, and in obedience to the counsels of Vidura, never spoke of them
afterwards. Then the citizens, beholding the son of Pandu possessed of
accomplishments, began, O Bharata, to speak of them in all places of
public resort. And assembled in courtyards and other places of gathering,
they talked of the eldest son of Pandu (Yudhishthira) as possessed of the
qualifications for ruling the kingdom. And they said, 'Dhritarashtra,
though possessed of the eye of knowledge, having been (born) blind, had
not obtained the kingdom before. How can he (therefore) become king now?
Then Bhishma, the son of Santanu, of rigid vows and devoted to truth,
having formerly relinquished the sovereignty would never accept it now.
We shall, therefore, now install (on the throne) with proper ceremonies
the eldest of the Pandavas endued with youth, accomplished in battle,
versed in the Vedas, and truthful and kind. Worshipping Bhishma, the son
of Santanu and Dhritarashtra conversant with the rules of morality, he
will certainly maintain the former and the latter with his children in
every kind of enjoyment.

"The wretched Duryodhana, hearing these words of the parting partisans of
Yudhishthira, became very much distressed. Deeply afflicted, the wicked
prince could not put up with those speeches. Inflamed with jealousy, he
went unto Dhritarashtra, and finding him alone he saluted him with
reverence and distressed at (the sight of) the partiality of the citizens
for Yudhishthira, he addressed the monarch and said, 'O father, I have
heard the parting citizens utter words of ill omen. Passing thee by, and
Bhishma too, they desire the son of Pandu to be their king. Bhishma will
sanction this, for he will not rule the kingdom. It seems, therefore,
that the citizens are endeavouring to inflict a great injury on us. Pandu
obtained of old the ancestral kingdom by virtue of his own
accomplishments, but thou, from blindness, didst not obtain the kingdom,
though fully qualified to have it. If Pandu's son now obtaineth the
kingdom as his inheritance from Pandu, his son will obtain it after him
and that son's son also, and so on will it descend in Pandu's line. In
that case, O king of the world, ourselves with our children, excluded
from the royal line, shall certainly be disregarded by all men.
Therefore, O monarch, adopt such counsels that we may not suffer
perpetual distress, becoming dependent on others for our food. O king, if
thou hadst obtained the sovereignty before, we would certainly have
succeeded to it, however much the people might be unfavourable to us.'"



SECTION CXLIV

(Jatugriha Parva continued)

"Vaisampayana continued, "King Dhritarashtra whose knowledge only was his
eyes, on hearing these words of his son and recollecting everything that
Kanika had, said unto him, became afflicted with sorrow, and his mind
also thereupon began to waver. Then Duryodhana and Karna, and Sakuni, the
son of Suvala, and Duhsasana as their fourth, held a consultation
together. Prince Duryodhana said unto Dhritarashtra, 'Send, O father, by
some clever contrivance, the Pandavas to the town of Varanavata. We shall
then have no fear of them.' Dhritarashtra, on hearing these words uttered
by his son, reflected for a moment and replied unto Duryodhana, saying,
'Pandu, ever devoted to virtue, always behaved dutifully towards all his
relatives but particularly towards me. He cared very little for the
enjoyments of the world, but devotedly gave everything unto me, even the
kingdom. His son is as much devoted to virtue as he, and is possessed of
every accomplishment. Of world-wide fame, he is again the favourite of
the people. He is possessed of allies; how can we by force exile him from
his ancestral kingdom? The counsellors and soldiers (of the state) and
their sons and grandsons have all been cherished and maintained by Pandu.
Thus benefited of old by Pandu, shall not, O child, the citizens slay us
with all our friends and relatives now on account of Yudhishthira?"

"Duryodhana replied, 'What thou sayest, O father, is perfectly true. But
in view of the evil that is looming on the future as regards thyself, if
we conciliate the people with wealth and honours, they would assuredly
side with us for these proofs of our power. The treasury and the
ministers of state, O king, are at this moment under our control.
Therefore, it behoveth thee now to banish, by some gentle means, the
Pandavas to the town of Varanavata; O king, when the sovereignty shall
have been vested in me, then, O Bharata, may Kunti with her children come
back from that place.'

"Dhritarashtra replied, 'This, O Duryodhana, is the very thought existing
in my mind. But from its sinfulness I have never given expression to it.
Neither Bhishma, nor Drona, nor Kshattri, nor Gautama (Kripa) will ever
sanction the exile of the Pandavas. In their eyes, O dear son, amongst
the Kurus ourselves and the Pandavas are equal. Those wise and virtuous
persons will make no difference between us. If therefore, we behave so
towards the Pandavas, shall we not, O son, deserve death at the hands of
the Kurus, of these illustrious personages, and of the whole world?'

"Duryodhana answered, 'Bhishma hath no excess of affection for either
side, and will, therefore, be neutral (in case of dispute). The son of
Drona (Aswatthaman) is on my side. There is no doubt that where the son
is, there the father will be. Kripa, the son of Saradwat, must be on the
side on which Drona and Aswatthaman are. He will never abandon Drona and
his sister's son (Aswatthaman). Kshattri (Vidura) is dependent on us for
his means of life, though he is secretly with the foe. It he sides the
Pandavas, he alone can do us no injury, Therefore, exile thou the
Pandavas to Varanavata without any fear. And take such steps that they
may go thither this very day. By this act, O father, extinguish the grief
that consumeth me like a blazing fire, that robbeth me of sleep, and that
pierces my heart even like a terrible dart.'"



SECTION CXLV

(Jatugriha Parva continued)

"Vaisampayana said, Then prince Duryodhana, along with his brothers began
to gradually win over the people to his side by grants of wealth and
honours. Meanwhile, some clever councillors, instructed by Dhritarashtra,
one day began to describe (in court) the town of Varanavata as a charming
place. And they said, The festival of Pasupati (Siva) hath commenced in
the town of Varanavata. The concourse of people is great and the
procession is the most delightful of all ever witnessed on earth. Decked
with every ornament, it charmed the hearts of all spectators.' Thus did
those councillors, instructed by Dhritarashtra, speak of Varanavata, and
whilst they were so speaking, the Pandavas, O king, felt the desire of
going to that delightful town. And when the king (Dhritarashtra)
ascertained that the curiosity of the Pandavas had been awakened, the son
of Ambika addressed them, saying, 'These men of mine often speak of
Varanavata as the most delightful town in the world. If therefore, ye
children, ye desire to witness that festival, go to Varanavata with your
followers and friends and enjoy yourselves there like the celestials. And
give ye away pearls and gems unto the Brahmanas and the musicians (that
may be assembled there). And sporting there for some time as ye please
like the resplendent celestials and enjoying as much pleasure as ye like,
return ye to Hastinapura again.'

"Vaisampayana continued, 'Yudhishthira, fully understanding the motives
of Dhritarashtra and considering that he himself was weak and friendless,
replied unto the king, saying, 'So be it.' Then addressing Bhishma, the
son of Santanu, the wise Vidura, Drona, Valhika, the Kaurava, Somadatta,
Kripa, Aswatthaman, Bhurisravas, and the other councillors, and Brahmanas
and ascetics, and the priests and the citizens, and the illustrious
Gandhari, he said slowly and humbly, 'With our friends and followers we
go to the delightful and populous town of Varanavata at the command of
Dhritarashtra. Cheerfully give us your benedictions so that acquiring
prosperity, therewith we may not be touched by sin.' Thus addressed by
the eldest of Pandu's sons, the Kaurava chiefs all cheerfully pronounced
blessings on them, saying, 'Ye sons of Pandu, let all the elements bless
you along your way and let not the slightest evil befall you.'

"The Pandavas, having performed propitiatory rites for obtaining (their
share of) the kingdom, and finishing their preparations, set out for
Varanavata.'"



SECTION CXLVI

(Jatugriha Parva continued)

"Vaisampayana said, 'The wicked Duryodhana became very pleased when the
king, O Bharata, had said so unto Pandavas. And, O bull of Bharata's
race, Duryodhana, then, summoning his counsellor, Purochana in private,
took hold of his right hand and said, 'O Purochana, this world, so full
of wealth, is mine. But it is thine equally with me. It behoveth thee,
therefore, to protect it. I have no more trustworthy counsellor than thee
with whom to consult. Therefore, O sire, keep my counsel and exterminate
my foes by a clever device. O, do as I bid thee. The Pandavas have, by
Dhritarashtra, been sent to Varanavata, where they will, at
Dhritarashtra's command, enjoy themselves during the festivities. Do that
by which thou mayest this very day reach Varanavata in a car drawn by
swift mules. Repairing thither, cause thou to be erected a quadrangular
palace in the neighbourhood of the arsenal, rich in the materials and
furniture, and guard thou the mansion well (with prying eyes). And use
thou (in erecting that house) hemp and resin and all other inflammable
materials that are procurable. And mixing a little earth with clarified
butter and oil and fat and a large quantity of lac, make thou a plaster
for lining the walls, and scatter thou all around that house hemp and oil
and clarified butter and lac and wood in such a way that the Pandavas, or
any others, may not, even with scrutiny behold them there or conclude the
house to be an inflammable one. And having erected such mansion, cause
thou the Pandavas, after worshipping them with great reverence, to dwell
in it with Kunti and all their friends. And place thou there seats and
conveyances and beds, all of the best workmanship, for the Pandavas, so
that Dhritarashtra may have no reason to complain. Thou must also so
manage it all that none of Varanavata may know anything till the end we
have in view is accomplished. And assuring thyself that the Pandavas are
sleeping within in confidence and without fear, thou must then set fire
to that mansion beginning at the outer door. The Pandavas thereupon must
be burnt to death, but the people will say that they have been burnt in
(an accidental) conflagration of their house.

"Saying, 'So be it' unto the Kuru prince, Purochana repaired to
Varanavata in a car drawn by fleet mules. And going thither, O king,
without loss of time, obedient to the instructions of Duryodhana, did
everything that the prince had bid him do."



SECTION CXLVII

(Jatugriha Parva continued)

"Vaisampayana said, 'Meanwhile the Pandavas got into their cars, yoking
thereto some fine horses endued with the speed of wind. While they were
on the point of entering their cars, they touched, in great sorrow, the
feet of Bhishma, of king Dhritarashtra, of the illustrious Drona, of
Kripa, of Vidura and of the other elders of the Kuru race. Then saluting
with reverence all the older men, and embracing their equals, receiving
the farewell of even the children, and taking leave of all the venerable
ladies in their household, and walking round them respectfully, and
bidding farewell unto all the citizens, the Pandavas, ever mindful of
their vows, set out for Varanavata. And Vidura of great wisdom and the
other bulls among the Kurus and the citizens also, from great affliction,
followed those tigers among men to some distance. And some amongst the
citizens and the country people, who followed the Pandavas, afflicted
beyond measure at beholding the sons of Pandu in such distress, began to
say aloud, 'King Dhritarashtra of wicked soul seeth no things with the
same eye. The Kuru monarch casteth not his eye on virtue. Neither the
sinless Yudhishthira, nor Bhima the foremost of mighty men, nor
Dhananjaya the (youngest) son of Kunti, will ever be guilty (of the sin
of waging a rebellious war). When these will remain quiet, how shall the
illustrious son of Madri do anything? Having inherited the kingdom from
their father, Dhritarashtra could not bear them. How is that Bhishma who
suffers the exile of the Pandavas to that wretched place, sanctions this
act of great injustice? Vichitravirya, the son of Santanu, and the royal
sage Pandu of Kuru's race both cherished us of old with fatherly care.
But now that Pandu that tiger among men, hath ascended to heaven,
Dhritarashtra cannot bear with these princes his children. We who do not
sanction this exile shall all go, leaving this excellent town and our own
homes, where Yudhishthira will go.'

"Unto those distressed citizens talking in this way, the virtuous
Yudhishthira, himself afflicted with sorrow, reflecting for a few moments
said, 'The king is our father, worthy of regard, our spiritual guide, and
our superior. To carry out with unsuspicious hearts whatever he biddeth,
is indeed, our duty. Ye are our friends. Walking round us and making us
happy by your blessings, return ye to your abodes. When the time cometh
for anything to be done for us by you, then, indeed, accomplish all that
is agreeable and beneficial to us.' Thus addressed, the citizens walked
round the Pandavas and blessed them with their blessings and returned to
their respective abodes.

"And after the citizens had ceased following the Pandavas, Vidura,
conversant with all the dictates of morality, desirous of awakening the
eldest of the Pandavas (to a sense of his dangers), addressed him in
these words. The learned Vidura, conversant with the jargon (of the
Mlechchhas), addressed the learned Yudhishthira who also was conversant
with the same jargon, in the words of the Mlechchha tongue, so as to be
unintelligible to all except Yudhishthira. He said, 'He that knoweth the
schemes his foes contrive in accordance with the dictates of political
science, should, knowing them, act in such a way as to avoid all danger.
He that knoweth that there are sharp weapons capable of cutting the body
though not made of steel, and understandeth also the means of warding
them off, can never be injured by foes. He liveth who protecteth himself
by the knowledge that neither the consumer of straw and wood nor the
drier of the dew burneth the inmates of a hole in the deep woods. The
blind man seeth not his way: the blind man hath no knowledge of
direction. He that hath no firmness never acquireth prosperity.
Remembering this, be upon your guard. The man who taketh a weapon not
made of steel (i.e., an inflammable abode) given him by his foes, can
escape from fire by making his abode like unto that of a jackal (having
many outlets). By wandering a man may acquire the knowledge of ways, and
by the stars he can ascertain the direction, and he that keepeth his five
(senses) under control can never be oppressed y his enemies.'

"Thus addressed, Pandu's son, Yudhishthira the just replied unto Vidura,
that foremost of all learned men, saying, 'I have understood thee.' Then
Vidura, having instructed the Pandavas and followed them (thus far),
walked around them and bidding them farewell returned to his own abode.
When the citizens and Bhishma and Vidura had all ceased following, Kunti
approached Yudhishthira and said, 'The words that Kshattri said unto thee
in the midst of many people so indistinctly as if he did not say
anything, and thy reply also to him in similar words and voice, we have
not understood. If it is not improper; for us to know them I should then
like to hear everything that had passed between him and thee.'

"Yudhishthira replied, 'The virtuous Vidura said unto me that we should
know that the mansion (for our accommodation at Varanavata) hath been
built of inflammable materials. He said unto me, 'The path of escape too
shall not be unknown to thee,'--and further,--'Those that can control
their senses can acquire the sovereignty of the whole world.'--The reply
that I gave unto Vidura was, 'I have understood thee.'

"Vaisampayana continued, 'The Pandavas set out on the eighth day of the
month of Phalguna when the star Rohini was in the ascendant, and arriving
at Varanavata they beheld the town and the people.'"



SECTION CXLVIII

(Jatugriha Parva continued)

"Vaisampayana said, 'Then all the citizens (of Varanavata) on hearing
that the son of Pandu had come, were filled with joy at the tidings,
speedily came out of Varanavata, in vehicles of various kinds numbering
by thousands, taking with them every auspicious article as directed by
the Sastras, for receiving those foremost of men. And the people of
Varanavata, approaching the sons of Kunti blessed them by uttering the
Jaya and stood surrounding them. That tiger among men, viz., the virtuous
Yudhishthira thus surrounded by them looked resplendent like him having
the thunderbolt in his hands (viz., Indra) in the midst of the
celestials. And those sinless ones, welcomed by the citizens and
welcoming the citizens in return, then entered the populous town of
Varanavata decked with every ornament. Entering the town those heroes
first went, O monarch, to the abodes of Brahmanas engaged in their proper
duties. Those foremost of men then went to the abodes of the officials of
the town, and then of the Sutas and the Vaisyas and then to those of even
the Sudras, O bull of Bharata's race, thus adored by the citizens, the
Pandavas at last went with Purochana going before them, to the palace
that had been built for them, Purochana then began to place before them
food and drink and beds and carpets, all of the first and most agreeable
order. The Pandavas attired in costly robes, continued to live there,
adored by Purochana and the people having their homes in Varanavata.

"After the Pandavas had thus lived for ten nights, Purochana spoke to
them of the mansion (he had built) called 'The Blessed Home,' but in
reality the cursed house. Then those tigers among men, attired in costly
dress, entered that mansion at the instance of Purochana like Guhyakas
entering the palace (of Siva) on the Kailasa mount. The foremost of all
virtuous men, Yudhishthira, inspecting the house, said unto Bhima that it
was really built of inflammable materials. Smelling the scent of fat
mixed with clarified butter and preparations of lac, he said unto Bhima,
'O chastiser of foes, this house is truly built of inflammable materials!
Indeed, it is apparent that such is the case! The enemy, it is evident,
by the aid of trusted artists well-skilled in the construction of houses,
have finely built this mansion, after procuring hemp, resin, heath,
straw, and bamboos, all soaked in clarified butter. This wicked wretch,
Purochana, acting under the instruction of Duryodhana, stayeth here with
the object of burning me to death when he seeth me trustful. But, O son
of Pritha, Vidura of great intelligence, knew of this danger, and,
therefore, hath warned me of it beforehand. Knowing it all, that youngest
uncle of ours, ever wishing our good from affection hath told us that
this house, so full of danger, hath been constructed by the wretches
under Duryodhana acting in secrecy.'

"Hearing this, Bhima replied, 'If, sir, you know this house to be so
inflammable, it would then be well for us to return thither where we had
taken up our quarters first.' Yudhishthira replied, 'It seems to me that
we should rather continue to live here in seeming unsuspiciousness but
all the while with caution and our senses wide awake and seeking for some
certain means of escape. If Purochana findeth from our countenances that
we have fathomed designs, acting with haste he may suddenly burn us to
death. Indeed, Purochana careth little for obloquy or sin. The wretch
stayeth here acting under the instruction of Duryodhana. If we are burnt
to death, will our grandfather Bhishma be angry? Why will he, by showing
his wrath, make the Kauravas angry with him? Or, perhaps, our grandfather
Bhishma and the other bull of Kuru's race, regarding indignation at such
a sinful act to be virtuous, may become wrathful. If however, from fear
of being burnt, we fly from here, Duryodhana, ambitious of sovereignty
will certainly compass our death by means of spies. While we have no rank
and power, Duryodhana hath both; while we have no friends and allies,
Duryodhana hath both; while we are without wealth, Duryodhana hath at his
command a full treasury. Will he not, therefore, certainly destroy us by
adopting adequate means? Let us, therefore, by deceiving this wretch
(Purochana) and that other wretch Duryodhana, pass our days, disguising
ourselves at times. Let us also lead a hunting life, wandering over the
earth. We shall then, if we have to escape our enemies, be familiar with
all paths. We shall also, this very day, cause a subterranean passage to
be dug in our chamber in great secrecy. If we act in this way, concealing
what we do from all, fire shall never be able to consume us. We shall
live here, actively doing everything for our safety but with such privacy
that neither Purochana nor any of the citizens of Varanavata may know
what we are after.'"



SECTION CXLIX

(Jatugriha Parva continued)

"Vaisampayana continued, 'A friend of Vidura's, well-skilled in mining,
coming unto the Pandavas, addressed them in secret, saying, 'I have been
sent by Vidura and am a skilful miner. I am to serve the Pandavas. Tell
me what I am to do for ye. From the trust he reposeth in me Vidura hath
said unto me, 'Go thou unto the Pandavas and accomplish thou their good.
What shall I do for you? Purochana will set fire to the door of thy house
on the fourteenth night of this dark fortnight. To burn to death those
tigers among men, the Pandavas, with their mother, is the design of that
wicked wretch, the son of Dhritarashtra. O son of Pandu, Vidura also told
thee something in the Mlechchha tongue to which thou also didst reply in
same language. I state these particulars as my credentials.' Hearing
these words, Yudhishthira, the truthful son of Kunti replied, 'O amiable
one, I now know thee as a dear and trusted friend of Vidura, true and
ever devoted to him. There is nothing that the learned Vidura doth not
know. As his, so ours art thou. Make no difference between him and us. We
are as much thine as his. O, protect us as the learned Vidura ever
protecteth us. I know that this house, so inflammable, hath been
contrived for me by Purochana at the command of Dhritarashtra's son. That
wicked wretch commanding wealth and allies pursueth us without
intermission. O, save us with a little exertion from the impending
conflagration. If we are burnt to death here, Duryodhana's most cherished
desire will be satisfied. Here is that wretch's well-furnished arsenal.
This large mansion hath been built abutting the high ramparts of the
arsenal without any outlet. But this unholy contrivance of Duryodhana was
known to Vidura from the first, and he it was who enlightened us
beforehand. The danger of which Kshattri had foreknowledge is now at our
door. Save us from it without Purochana's knowledge thereof.' On hearing
these words, the miner said, 'So be it,' and carefully beginning his work
of excavation, made a large subterranean passage. And the mouth of that
passage was in the centre of that house, and it was on a level with the
floor and closed up with planks. The mouth was so covered from fear of
Purochana, that wicked wretch who kept a constant watch at the door of
the house. The Pandavas used to sleep within their chambers with arms
ready for use, while, during the day, they went a-hunting from forest to
forest. Thus, O king, they lived (in that mansion) very guardedly,
deceiving Purochana by a show of trustfulness and contentment while in
reality they were trustless and discontented. Nor did the citizens of
Varanavata know anything about these plans of the Pandavas. In fact, none
else knew of them except Vidura's friend, that good miner.'"



SECTION CL

(Jatugriha Parva continued)

"Vaisampayana said, 'Seeing the Pandavas living there cheerfully and
without suspicion for a full year, Purochana became exceedingly glad. And
beholding Purochana so very glad, Yudhishthira, the virtuous son of
Kunti, addressing Bhima and Arjuna and the twins (Nakula and Sahadeva)
said, 'The cruel-hearted wretch hath been well-deceived. I think the time
is come for our escape. Setting fire to the arsenal and burning Purochana
to death and letting his body lie here, let us, six persons, fly hence
unobserved by all!'

"Vaisampayana continued, 'Then on the occasion of an almsgiving, O king,
Kunti fed on a certain night a large number of Brahmanas. There came also
a number of ladies who while eating and drinking, enjoyed there as they
pleased, and with Kunti's leave returned to their respective homes.
Desirous of obtaining food, there came, as though impelled by fate, to
that feast, in course of her wanderings, a Nishada woman, the mother of
five children, accompanied by all her sons. O king, she, and her
children, intoxicated with the wine they drank, became incapable.
Deprived of consciousness and more dead than alive, she with all her sons
lay down in that mansion to sleep. Then when all the inmates of the house
lay down to sleep, there began to blow a violent wind in the night. Bhima
then set fire to the house just where Purochana was sleeping. Then the
son of Pandu set fire to the door of that house of lac. Then he set fire
to the mansion in several parts all around. Then when the sons of Pandu
were satisfied that the house had caught fire in several parts those
chastisers of foes with their mother, entered the subterranean passage
without losing any time. Then the heat and the roar of the fire became
intense and awakened the townspeople. Beholding the house in flames, the
citizens with sorrowful faces began to say, 'The wretch (Purochana) of
wicked soul had under the instruction of Duryodhana built his house for
the destruction of his employer's relatives. He indeed hath set fire to
it. O, fie on Dhritarashtra's heart which is so partial. He hath burnt to
death, as if he were their foe, the sinless heirs of Pandu! O, the sinful
and wicked-souled (Purochana) who hath burnt those best of men, the
innocent and unsuspicious princes, hath himself been burnt to death as
fate would have it.'

"Vaisampayana continued, 'The citizens of Varanavata thus bewailed (the
fate of the Pandavas), and waited there for the whole night surrounding
that house. The Pandavas, however, accompanied by their mother coming out
of the subterranean passage, fled in haste unnoticed. But those
chastisers of foes, for sleepiness and fear, could not with their mother
proceed in haste. But, O monarch, Bhimasena, endued with terrible prowess
and swiftness of motion took upon his body all his brothers and mother
and began to push through the darkness. Placing his mother on his
shoulder, the twins on his sides, and Yudhishthira and Arjuna on both his
arms, Vrikodara of great energy and strength and endued with the speed of
the wind, commenced his march, breaking the trees with his breast and
pressing deep the earth with his stamp.'"



SECTION CLI

(Jatugriha Parva continued)

"Vaisampayana said, 'About this time, the learned Vidura had sent into
those woods a man of pure character and much trusted by him. This person
going to where he had been directed, saw the Pandavas with their mother
in the forest employed in a certain place in measuring the depth of a
river. The design that the wicked Duryodhana had formed had been, through
his spies, known to Vidura of great intelligence, and, therefore, he had
sent that prudent person unto the Pandavas. Sent by Vidura unto them, he
showed the Pandavas on the sacred banks of the Ganga a boat with engines
and flags, constructed by trusted artificers and capable of withstanding
wind and wave and endued with the speed of the tempest or of thought. He
then addressed the Pandavas in these words to show that he had really
been sent by Vidura, 'O Yudhishthira, he said, "listen to these words the
learned Vidura had said (unto thee) as a proof of the fact that I come
from him. Neither the consumer of straw and the wood nor the drier of dew
ever burneth the inmates of a hole in the forest. He escapeth from death
who protecteth himself knowing this, etc.' By these credentials know me
to be the person who has been truly sent by Vidura and to be also his
trusted agent. Vidura, conversant with everything, hath again said, 'O
son of Kunti, thou shalt surely defeat in battle Karna, and Duryodhana
with his brothers, and Sakuni.' This boat is ready on the waters, and it
will glide pleasantly thereon, and shall certainly bear you all from
these regions!'

"Then beholding those foremost of men with their mother pensive and sad
he caused them to go into the boat that was on the Ganga, and accompanied
them himself. Addressing them again, he said, 'Vidura having smelt your
heads and embraced you (mentally), hath said again that in commencing
your auspicious journey and going alone you should never be careless.'

"Saying these words unto those heroic princes, the person sent by Vidura
took those bulls among men over to the other side of the Ganga in his
boat. And having taken them over the water and seen them all safe on the
opposite bank, he uttered the word 'Jaya' (victory) to their success and
then left them and returned to the place whence he had come.

"The illustrious Pandavas also sending through that person some message
to Vidura, began, after having crossed the Ganga, to proceed with haste
and in great secrecy.'"



SECTION CLII

(Jatugriha Parva continued)

"Vaisampayana said, 'Then, when the night had passed away, a large
concourse of the townspeople came there in haste to see the sons of
Pandu. After extinguishing the fire, they saw that the house just burnt
down had been built of lac in materials and that (Duryodhana's)
counsellor Purochana had been burnt to death. And the people began to
bewail aloud saying, 'Indeed, this had been contrived by the sinful
Duryodhana for the destruction of the Pandavas. There is little doubt
that Duryodhana hath, with Dhritarashtra's knowledge, burnt to death the
heirs of Pandu, else the prince would have been prevented by his father.
There is little doubt that even Bhishma, the son of Santanu, and Drona
and Vidura and Kripa and other Kauravas have not, any of them, followed
the dictates of duty. Let us now send to Dhritarashtra to say, 'Thy great
desire hath been achieved! Thou hast burnt to death the Pandavas!'

"They then began to extinguish the members to obtain some trace of the
Pandavas, and they saw the innocent Nishada woman with her five sons
burnt to death. Then the miner sent by Vidura, while removing the ashes,
covered the hole he had dug with those ashes in such a way that it
remained unnoticed by all who had gone there.

"The citizens then sent to Dhritarashtra to inform him that the Pandavas
along with (Duryodhana's) counsellor Purochana had been burnt to death.
King Dhritarashtra, on hearing the evil news of the death of the
Pandavas, wept in great sorrow. And he said, 'King Pandu, my brother of
great fame, hath, indeed, died today when those heroic sons of his
together with their mother have been burnt to death. Ye men, repair
quickly to Varanavata and cause the funeral rites to be performed of
those heroes and of the daughter of Kuntiraj! Let also the bones of the
deceased be sanctified with the usual rites, and let all the beneficial
and great acts (usual on such occasions) be performed. Let the friends
and relatives of those that have been burnt to death repair thither. Let
also all other beneficial acts that ought, under the circumstances, to be
performed by us for the Pandavas and Kunti be accomplished by wealth.'

"Having said this, Dhritarashtra, the son of Ambika, surrounded by his
relatives, offered oblations of water to the sons of Pandu. And all of
them, afflicted with excessive sorrow, bewailed aloud, exclaiming, 'O
Yudhishthira! Oh prince of the Kuru race!'--While others cried aloud,
'Oh, Bhima!--O Phalguna!'--while some again,--'Oh, the twins!--Oh,
Kunti!'--Thus did they sorrow for the Pandavas and offer oblations of
water unto them. The citizens also wept for the Pandavas but Vidura did
not weep much, because he knew the truth.

"Meanwhile the Pandavas endued with great strength with their mother
forming a company of six going out of the town of Varanavata arrived at
the banks of the Ganga. They then speedily reached the opposite bank
aided by the strength of the boatmen's arms, the rapidity of the river's
current, and a favourable wind. Leaving the boat, they proceeded in the
southern direction finding their way in the dark by the light of the
stars. After much suffering they at last reached, O king, a dense forest.
They were then tired and thirsty; sleep was closing their eyes every
moment. Then Yudhishthira, addressing Bhima endued with great energy,
said, 'What can be more painful than this? We are now in the deep woods.
We know not which side is which, nor can we proceed much further. We do
not know whether that wretch Purochana hath or hath not been burnt to
death. How shall we escape from these dangers unseen by others? O
Bharata, taking us on thyself, proceed thou as before. Thou alone amongst
us art strong and swift as the wind.'

"Thus addressed by Yudhishthira the just, the mighty Bhimasena, taking up
on his body Kunti and his brothers, began to proceed with great
celerity.'"



SECTION CLIII

(Jatugriha Parva continued)

"Vaisampayana said," As the mighty Bhima proceeded, the whole forest with
its trees and their branches seemed to tremble, in consequence of their
clash with his breast. The motion of his thighs raised a wind like unto
that which blows during the months of Jyaishtha and Ashadha (May and
June). And the mighty Bhima proceeded, making a path for himself, but
treading down the trees and creepers before him. In fact, he broke (by
the pressure of his body) the large trees and plants, with their flowers
and fruits, standing on his way. Even so passeth through the woods
breaking down mighty trees, the leader of a herd of elephants, of the age
of sixty years, angry and endued with excess of energy, during the season
of rut when the liquid juice trickle down the three parts of his body.
Indeed, so great was the force with which Bhima endued with the speed of
Garuda or of Marut (the god of wind), proceeded that the Pandavas seemed
to faint in consequence. Frequently swimming across streams difficult of
being crossed, the Pandavas disguised themselves on their way from fear
of the sons of Dhritarashtra. And Bhima carried on his shoulder his
illustrious mother of delicate sensibilities along the uneven banks of
rivers. Towards the evening, O bull of Bharata's race, Bhima (bearing his
brothers and mother on his back) reached a terrible forest where fruits
and roots and water were scarce and which resounded with the terrible
cries of birds and beasts. The twilight deepened the cries of birds and
beasts became fiercer, darkness shrouded everything from the view and
untimely winds began to blow that broke and laid low many a tree large
and small and many creepers with dry leaves and fruits. The Kaurava
princes, afflicted with fatigue and thirst, and heavy with sleep, were
unable to proceed further. They then all sat down in that forest without
food and drink. Then Kunti, smitten with thirst, said unto her sons, 'I
am the mother of the five Pandavas and am now in their midst. Yet I am
burning with thirst!' Kunti repeatedly said this unto her sons. Hearing
these words, Bhima's heart, from affection for his mother, was warmed by
compassion and he resolved to go (along as before). Then Bhima,
proceeding through that terrible and extensive forest without a living
soul, saw a beautiful banian tree with widespreading branches. Setting
down there his brothers and mother, O bull of Bharata's race; he said
unto them, 'Rest you here, while I go in quest of water. I hear the sweet
cries of aquatic fowls. I think there must be a large pool here.'
Commanded, O Bharata, by his elder brother who said unto him, 'Go', Bhima
proceeded in the direction whence the cries of those aquatic fowls were
coming. And, O bull of Bharata's race, he soon came upon a lake and
bathed and slaked his thirst. And affectionate unto his brothers, he
brought for them, O Bharata, water by soaking his upper garments. Hastily
retracing his way over those four miles he came unto where his mother was
and beholding her he was afflicted with sorrow and began to sigh like a
snake. Distressed with grief at seeing his mother and brothers asleep on
the bare ground, Vrikodara began to weep, 'Oh, wretch that I am, who
behold my brothers asleep on the bare ground, what can befall me more
painful than this? Alas, they who formerly at Varanavata could not sleep
on the softest and costliest beds are now asleep on the bare ground! Oh,
what more painful sight shall I ever behold than that of Kunti--the
sister of Vasudeva, that grinder of hostile hosts--the daughter of
Kuntiraja,--herself decked with every auspicious mark, the
daughter-in-law of Vichitravirya,--the wife of the illustrious
Pandu,--the mother of us (five brothers),--resplendent as the filaments
of the lotus and delicate and tender and fit to sleep on the costliest
bed--thus asleep, as she should never be, on the bare ground! Oh, she who
hath brought forth these sons by Dharma and Indra and Maruta--she who
hath ever slept within palaces--now sleepeth, fatigued, on the bare
ground! What more painful sight shall ever be beheld by me than that of
these tigers among men (my brothers) asleep on the ground! Oh, the
virtuous Yudhishthira, who deserveth the sovereignty of the three worlds,
sleepeth, fatigued, like an ordinary man, on the bare ground! This Arjuna
of the darkish hue of blue clouds, and unequalled amongst men sleepeth on
the ground like an ordinary person! Oh, what can be more painful than
this? Oh the twins, who in beauty are like the twin Aswins amongst the
celestials, are asleep like ordinary mortals on the bare ground! He who
hath no jealous evil-minded relatives, liveth in happiness in this world
like a single tree in a village. The tree that standeth single in a
village with its leaves and fruits, from absence of other of the same
species, becometh sacred and is worshipped and venerated by all. They
again that have many relatives who, however, are all heroic and virtuous,
live happily in the world without sorrow of any kind. Themselves powerful
and growing in prosperity and always gladdening their friends and
relatives, they live, depending on each other, like tall trees growing in
the same forest. We, however, have been forced in exile by the wicked
Dhritarashtra and his sons having escaped with difficulty, from sheer
good fortune, a fiery death. Having escaped from that fire, we are now
resting in the shade of this tree. Having already suffered so much, where
now are we to go? Ye sons of Dhritarashtra of little foresight, ye wicked
fellows, enjoy your temporary success. The gods are certainly auspicious
to you. But ye wicked wretches, ye are alive yet, only because
Yudhishthira doth not command me to take your lives. Else this very day,
filled with wrath, I would send thee, (O Duryodhana), to the regions of
Yama (Pluto) with thy children and friends and brothers, and Karna, and
(Sakuni) the son of Suvala! But what can I do, for, ye sinful wretches,
the virtuous king Yudhishthira, the eldest of the Pandavas, is not yet
angry with you?'

"Having said this, Bhima of mighty arms, fired with wrath, began to
squeeze his palms, sighing deeply in affliction. Excited again with wrath
like an extinguished fire blazing up all on a sudden, Vrikodara once more
beheld his brothers sleeping on the ground like ordinary persons sleeping
in trustfulness. And Bhima said unto himself, 'I think there is some town
not far off from this forest. These all are asleep, so I will sit awake.
And this will slake their thirst after they rise refreshed from sleep.'
Saying this, Bhima sat there awake, keeping watch over his sleeping
mother and brothers.'"



SECTION CLIV

(Hidimva-vadha Parva)

"Vaisampayana said, 'Not far from the place where the Pandavas were
asleep, a Rakshasa by name Hidimva dwelt on the Sala tree. Possessed of
great energy and prowess, he was a cruel cannibal of visage that was grim
in consequence of his sharp and long teeth. He was now hungry and longing
for human flesh. Of long shanks and a large belly, his locks and beard
were both red in hue. His shoulders were broad like the neck of a tree;
his ears were like unto arrows, and his features were frightful. Of red
eyes and grim visage, the monster beheld, while casting his glances
around, the sons of Pandu sleeping in those woods. He was then hungry and
longing for human flesh. Shaking his dry and grizzly locks and scratching
them with his fingers pointed upwards, the large-mouthed cannibal
repeatedly looked at the sleeping sons of Pandu yawning wistfully at
times. Of huge body and great strength, of complexion like the colour of
a mass of clouds, of teeth long and sharp-pointed and face emitting a
sort of lustre, he was ever pleased with human flesh. And scenting the
odour of man, he addressed his sister, saying, 'O sister, it is after a
long time that such agreeable food hath approached me! My mouth waters at
the anticipated relish of such food. My eight teeth, so sharp-pointed and
incapable of being resisted by any substance, I shall, today, after a
long time, put into the most delicious flesh. Attacking the human throat
and even opening the veins, I shall (today) drink a plentiful quantity of
human blood, hot and fresh and frothy. Go and ascertain who these are,
lying asleep in these woods. The strong scent of man pleaseth my
nostrils. Slaughtering all these men, bring them unto me. They sleep
within my territory. Thou needest have no fear from them. Do my bidding
soon, for we shall then together eat their flesh, tearing off their
bodies at pleasure. And after feasting to our fill on human flesh we
shall then dance together to various measures!'

"Thus addressed by Hidimva in those woods, Hidimva, the female cannibal,
at the command of her brother, went, O bull of Bharata's race, to the
spot where the Pandavas were. And on going there, she beheld the Pandavas
asleep with their mother and the invincible Bhimasena sitting awake. And
beholding Bhimasena unrivalled on earth for beauty and like unto a
vigorous Sala tree, the Rakshasa woman immediately fell in love with him,
and she said to herself, 'This person of hue like heated gold and of
mighty arms, of broad shoulders as the lion, and so resplendent, of neck
marked with three lines like a conch-shell and eyes like lotus-petals, is
worthy of being my husband. I shall not obey the cruel mandate of my
brother. A woman's love for her husband is stronger than her affection
for her brother. If I slay him, my brother's gratification as well as
mine will only be momentary. But if I slay him not, I can enjoy, with him
for ever and ever.' Thus saying, the Rakshasa woman, capable of assuming
form at will, assumed an excellent human form and began to advance with
slow steps towards Bhima of mighty arms. Decked with celestial ornaments
she advanced with smiles on her lips and a modest gait, and addressing
Bhima said, 'O bull among men, whence hast thou come here and who art
thou? Who, besides, are these persons of celestial beauty sleeping here?
Who also, O sinless one, is this lady of transcendent beauty sleeping so
trustfully in these woods as if she were lying in her own chamber? Dost
thou not know that this forest is the abode of a Rakshasa. Truly do I
say, here liveth the wicked Rakshasa called Hidimva. Ye beings of
celestial beauty, I have been sent hither even by that Rakshasa--my
brother--with the cruel intent of killing you for his food. But I tell
thee truly that beholding thee resplendent as a celestial, I would have
none else for my husband save thee! Thou who art acquainted with all
duties, knowing this, do unto me what is proper. My heart as well as my
body hath been pierced by (the shafts of) Kama (Cupid). O, as I am
desirous of obtaining thee, make me thine. O thou of mighty arms, I will
rescue thee from the Rakshasa who eateth human flesh. O sinless one, be
thou my husband. We shall then live on the breasts of mountains
inaccessible to ordinary mortals. I can range the air and I do so at
pleasure. Thou mayest enjoy great felicity with me in those regions.'

"Hearing these words of hers, Bhima replied, 'O Rakshasa woman, who can,
like a Muni having all his passions under control, abandon his sleeping
mother and elder and younger brothers? What man like me would go to
gratify his lust, leaving his sleeping mother and brothers as food for a
Rakshasa?'

"The Rakshasa woman replied, 'O, awaken all these, I shall do unto you
all that is agreeable to thee! I shall certainly rescue you all from my
cannibal brother?'

"Bhima then said, 'O Rakshasa woman, I will not, from fear of thy wicked
brother, awaken my brothers and mother sleeping comfortably in the woods.
O timid one, Rakshasas are never able to bear the prowess of my arms.
And, O thou of handsome eyes, neither men, nor Gandharvas, nor Yakshas
are able to bear my might. O amiable one, thou mayst stay or go as thou
likest, or mayst even send thy cannibal brother, O thou of delicate
shape. I care not.'"



SECTION CLV

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Hidimva, the chief of the Rakshasas, seeing that his
sister returned not soon enough, alighted from the tree, proceeded
quickly to the spot where the Pandavas were. Of red eyes and strong arms
and the arms and the hair of his head standing erect, of large open mouth
and body like unto a mass of dark clouds, teeth long and sharp-pointed,
he was terrible to behold. And Hidimva, beholding her brother of
frightful visage alight from the tree, became very much alarmed, and
addressing Bhima said, 'The wicked cannibal is coming hither in wrath. I
entreat thee, do with thy brothers, as I bid thee. O thou of great
courage, as I am endued with the powers of a Rakshasa, I am capable of
going whithersoever I like. Mount ye on my hips, I will carry you all
through the skies. And, O chastiser of foes, awaken these and thy mother
sleeping in comfort. Taking them all on my body, I will convey you
through the skies.'

"Bhima then said, 'O thou of fair hips, fear not anything. I am sure that
as long as I am here, there is no Rakshasa capable of injuring any of
these, O thou of slender waist. I will slay this (cannibal) before thy
very eyes. This worst of Rakshasas, O timid one, is no worthy antagonist
of mine, nor can all the Rakshasas together bear the strength of my arms.
Behold these strong arms of mine, each like unto the trunk of an
elephant. Behold also these thighs of mine like unto iron maces, and this
broad and adamantine chest. O beautiful one, thou shall today behold my
prowess like unto that of Indra. O thou of fair hips, hate me not,
thinking that I am a man.'

"Hidimva replied saying, 'O tiger among men, O thou of the beauty of a
celestial, I do not certainly hold thee in contempt. But I have seen the
prowess that Rakshasas exert upon men.'

"Vaisampayana continued, 'Then, O Bharata, the wrathful Rakshasa eating
human flesh heard these words of Bhima who had been talking in that way.
And Hidimva beheld his sister disguised in human form, her head decked
with garlands of flowers and her face like the full moon and her eyebrows
and nose and eyes and ringlets all of the handsomest description, and her
nails and complexion of the most delicate hue, and herself wearing every
kind of ornament and attired in fine transparent robes. The cannibal,
beholding her in that charming human form, suspected that she was
desirous of carnal intercourse and became indignant. And, O best of the
Kurus, becoming angry with his sister, the Rakshasa dilated his eyes and
addressing her said, 'What senseless creature wishes to throw obstacles
in my path now that I am so hungry? Hast thou become so senseless, O
Hidimva, that thou fearest not my wrath? Fie on thee, thou unchaste
woman! Thou art even now desirous of carnal intercourse and solicitous of
doing me an injury. Thou art ready to sacrifice the good name and honour
of all the Rakshasas, thy ancestors! Those with whose aid thou wouldst do
me this great injury, I will, even now, slay along with thee.' Addressing
his sister thus, Hidimva, with eyes red with anger and teeth pressing
against teeth, ran at her to kill her then and there. But beholding him
rush at his sister, Bhima, that foremost of smiter, endued with great
energy, rebuked him and said, Stop--Stop!"

"Vaisampayana continued, 'And Bhima, beholding the Rakshasa angry with
his sister, smiled (in derision), and said, addressing him, 'O Hidimva,
what need is there for thee to awaken these persons sleeping so
comfortably? O wicked cannibal, approach me first without loss of time.
Smite me first,--it behoveth thee not to kill a woman, especially when
she hath been sinned against instead of sinning. This girl is scarcely
responsible for her act in desiring intercourse with me. She hath, in
this, been moved by the deity of desire that pervadeth every living form.
Thou wicked wretch and the most infamous of Rakshasas, thy sister came
here at thy command. Beholding my person, she desireth me. In that the
timid girl doth no injury to thee. It is the deity of desire that hath
offended. It behoveth thee not to injure her for this offence. O wicked
wretch, thou shalt not slay a woman when I am here. Come with me, O
cannibal, and fight with myself singly. Singly shall I send thee today to
the abode of Yama (Pluto). O Rakshasa, let thy head today, pressed by my
might, be pounded to pieces, as though pressed by the tread of a mighty
elephant. When thou art slain by me on the field of battle, let herons
and hawks and jackals tear in glee thy limbs today on the ground. In a
moment I shall today make this forest destitute of Rakshasas,--this
forest that had so long been ruled by thee, devourer of human beings! Thy
sister, O Rakshasa, shall today behold thyself, huge though thou art like
a mountain, like a huge elephant repeatedly dragged by a lion, O worst of
Rakshasas, thyself slain by me, men ranging these woods will henceforth
do so safely and without fear.'

"Hearing these words, Hidimva said, 'What need is there, O man, for this
thy vaunt and this thy boast? Accomplish all this first, and then mayst
thou vaunt indeed. Therefore, delay thou not. Thou knowest thyself to be
strong and endued with prowess, so thou shalt rightly estimate thy
strength today in thy encounter with me. Until that, I will not slay
these (thy brothers). Let them sleep comfortably. But I will, as thou art
a fool and the utterer of evil speeches, slay thee first. After drinking
thy blood, I will slay these also, and then last of all, this (sister of
mine) that hath done me an injury.'

"Vaisampayana continued, 'Saying this, the cannibal, extending his arms
ran in wrath towards Bhimasena, that chastiser of foes. Then Bhima of
terrible prowess quickly seized, as though in sport, with great force,
the extended arms of the Rakshasa who had rushed at him. Then seizing the
struggling Rakshasa with violence, Bhima dragged him from that spot full
thirty-two cubits like a lion dragging a little animal. Then the
Rakshasa, thus made to feel the weight of Bhima's strength, became very
angry and clasping the Pandava, sent forth a terrible yell. The mighty
Bhima then dragged with force the Rakshasa to a greater distance, lest
his yells should awaken his brothers sleeping in comfort. Clasping and
dragging each other with great force, both Hidimva and Bhimasena put
forth their prowess. Fighting like two full-grown elephants mad with
rage, they then began to break down the trees and tear the creepers that
grew around. And at those sounds, those tigers among men (the sleeping
Pandavas) woke up with their mother, and saw Hidimva sitting before
them.'"



SECTION CLVI

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Roused from sleep, those tigers among men, with
their mother, beholding the extraordinary beauty of Hidimva, were filled
with wonder. And Kunti, gazing at her with wonder at her beauty,
addressed her sweetly and gave her every assurance. She asked, 'O thou of
the splendour of a daughter of the celestials, whose art thou and who art
thou? O thou of the fairest complexion, on what business hast thou come
hither and whence hast thou come? If thou art the deity of these woods or
an Apsara, tell me all regarding thyself and also why thou stayest here?'
Thereupon Hidimva replied, 'This extensive forest that thou seest, of the
hue of blue cloud, is the abode of a Rakshasa of the name of Hidimva. O
handsome lady, know me as the sister of that chief of the Rakshasa.
Revered dame, I had been sent by that brother of mine to kill thee with
all thy children. But on arriving here at the command of that cruel
brother of mine, I beheld thy mighty son. Then, O blessed lady, I was
brought under the control of thy son by the deity of love who pervadeth
the nature of every being, and I then (mentally) chose that mighty son of
thine as my husband. I tried my best to convey you hence, but I could not
(because of thy son's opposition). Then the cannibal, seeing my delay,
came hither to kill all these thy children. But he hath been dragged
hence with force by that mighty and intelligent son of thine--my husband.
Behold now that couple--man and Rakshasa--both endued with great strength
and prowess, engaged in combat, grinding each other and filling the whole
region with their shouts.'

"Vaisampayana continued, 'Hearing those words of hers, Yudhishthira
suddenly rose up and Arjuna also and Nakula and Sahadeva of great energy
and they beheld Bhima and the Rakshasa already engaged in fight, eager to
overcome each other and dragging each other with great force, like two
lions endued with great might. The dust raised by their feet in
consequence of that encounter looked like the smoke of a
forest-conflagration. Covered with that dust their huge bodies resembled
two tall cliffs enveloped in mist. Then Arjuna, beholding Bhima rather
oppressed in the fight by the Rakshasa, slowly, said with smiles on his
lips, 'Fear not, O Bhima of mighty arms! We (had been asleep and
therefore) knew not that thou wast engaged with a terrible Rakshasa and
tired in fight. Here do I stand to help thee, let me slay the Rakshasa,
and let Nakula and Sahadeva protect our mother.' Hearing him, Bhima said,
'Look on this encounter, O brother, like a stranger. Fear not for the
result. Having come within the reach of my arms, he shall not escape with
life.' Then Arjuna said, 'What need, O Bhima, for keeping the Rakshasa
alive so long? O oppressor of enemies, we are to go hence, and cannot
stay here longer. The east is reddening, the morning twilight is about to
set in. The Rakshasa became stronger by break of day, therefore, hasten,
O Bhima! Play not (with thy victim), but slay the terrible Rakshasa soon.
During the two twilights Rakshasas always put forth their powers of
deception. Use all the strength of thy arms.

"Vaisampayana continued, 'At this speech of Arjuna, Bhima blazing up with
anger, summoned the might that Vayu (his father) puts forth at the time
of the universal dissolution. And filled with rage, he quickly raised
high in the air the Rakshasa's body, blue as the clouds of heaven, and
whirled it a hundred times. Then addressing the cannibal, Bhima said, 'O
Rakshasa, thy intelligence was given thee in vain, and in vain hast thou
grown and thriven on unsanctified flesh. Thou deservest, therefore, an
unholy death and I shall reduce thee today to nothing. I shall make this
forest blessed today, like one without prickly plants. And, O Rakshasa,
thou shalt no longer slay human beings for thy food.' Arjuna at this
juncture, said, 'O Bhima, if thou thinkest it a hard task for thee to
overcome this Rakshasa in combat, let me render thee help, else, slay him
thyself without loss of time. Or, O Vrikodara, let me alone slay the
Rakshasa. Thou art tired, and hast almost finished the affair. Well dost
thou deserve rest.'

"Vaisampayana continued, 'Hearing these words of Arjuna, Bhima was fired
with rage and dashing the Rakshasa on the ground with all his might slew
him as if he were an animal. The Rakshasa, while dying, sent forth a
terrible yell that filled the whole forest, and was deep as the sound of
a wet drum. Then the mighty Bhima, holding the body with his hands, bent
it double, and breaking it in the middle, greatly gratified his brothers.
Beholding Hidimva slain, they became exceedingly glad and lost no time in
offering their congratulations to Bhima, that chastiser of all foes. Then
Arjuna worshipping the illustrious Bhima of terrible prowess, addressed
him again and said, 'Revered senior, I think there is a town not far off
from this forest. Blest be thou, let us go hence soon, so that Duryodhana
may not trace us.'

"Then all those mighty car-warriors, those tigers among men, saying, 'So
be it,' proceeded along with their mother, followed by Hidimva, the
Rakshasa woman.'"



SECTION CLVII

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Bhima, beholding Hidimva following them, addressed
her, saying, 'Rakshasas revenge themselves on their enemies by adopting
deceptions that are incapable of being penetrated. Therefore, O Hidimva,
go thou the way on which thy brother hath gone.' Then Yudhishthira
beholding Bhima in rage, said, 'O Bhima, O tiger among men, however
enraged, do not slay a woman. O Pandava, the observance of virtue is a
higher duty than the protection of life. Hidimva, who had come with the
object of slaying us, thou hast already slain. This woman is the sister
of that Rakshasa, what can she do to us even if she were angry?'

"Vaisampayana continued, 'Then Hidimva reverentially saluting Kunti and
her son Yudhishthira also, said, with joined palms, 'O revered lady, thou
knowest the pangs that women are made to feel at the hands of the deity
of love. Blessed dame, these pangs, of which Bhimasena hath been the
cause, are torturing me. I had hitherto borne these insufferable pangs,
waiting for the time (when thy son could assuage them). That time is now
come, when I expected I would be made happy. Casting off my friends and
relations and the usage of my race, I have, O blessed lady, chosen this
son of thine, this tiger among men, as my husband. I tell thee truly, O
illustrious lady, that if I am cast off by that hero or by thee either, I
will no longer bear this life of mine. Therefore, O thou of the fairest
complexion, it behoveth thee to show me mercy, thinking me either as very
silly or thy obedient slave. O illustrious dame, unite me with this thy
son, my husband. Endued as he is with the form of a celestial, let me go
taking him with me wherever I like. Trust me, O blessed lady, I will
again bring him back unto you all. When you think of me I will come to
you immediately and convey you whithersoever ye may command. I will
rescue you from all dangers and carry you across inaccessible and uneven
regions. I will carry you on my back whenever ye desire to proceed with
swiftness. O, be gracious unto me and make Bhima accept me. It hath been
said that in a season of distress one should protect one's life by any
means. He, that seeketh to discharge that duty should not scruple about
the means. He, that in a season of distress keepeth his virtue, is the
foremost of virtuous men. Indeed, distress is the greatest danger to
virtue and virtuous men. It is virtue that protecteth life; therefore is
virtue called the giver of life. Hence the means by which virtue or the
observance of a duty is secured can never be censurable.'

"Hearing these words of Hidimva, Yudhishthira said. 'It is even so, O
Hidimva, as thou sayest. There is no doubt of it. But, O thou of slender
waist, thou must act even as thou hast said. Bhima will, after he hath
washed himself and said his prayers and performed the usual propitiatory
rites, pay his attentions to thee till the sun sets. Sport thou with him
as thou likest during the day, O thou that art endued with the speed of
the mind! But thou must bring back Bhimasena hither every day at
nightfall.'

"Vaisampayana continued, 'Then Bhima, expressing his assent to all that
Yudhishthira said, addressed Hidimva, saying, 'Listen to me, O Rakshasa
woman! Truly do I make this engagement with thee that I will stay with
thee, O thou of slender waist, until thou obtainest a son.' Then Hidimva,
saying, 'So be it,' took Bhima upon her body and sped through the sides.
On mountain peaks of picturesque scenery and regions sacred to the gods,
abounding with dappled herds and echoing with the melodies of feathered
tribes, herself assuming the handsomest form decked with every ornament
and pouring forth at times mellifluous strains. Hidimva sported with the
Pandava and studied to make him happy. So also, in inaccessible regions
of forests, and on mountain-breasts overgrown with blossoming trees on
lakes resplendent with lotuses and lilies, islands of rivers and their
pebbly banks, on sylvan streams with beautiful banks and
mountain-currents, in picturesque woods with blossoming trees and
creepers in Himalayan bowers, and various caves, on crystal pools smiling
with lotuses, on sea-shores shining with gold and pearls, in beautiful
towns and fine gardens, in woods sacred to the gods and on hill-sides, in
the regions of Guhyakas and ascetics, on the banks of Manasarovara
abounding with fruits and flowers of every season Hidimva, assuming the
handsomest form, sported with Bhima and studied to make him happy. Endued
with the speed of the mind, she sported with Bhima in all these regions,
till in time, she conceived and brought forth a mighty son begotten upon
her by the Pandava. Of terrible eyes and large mouth and straight arrowy
ears, the child was terrible to behold. Of lips brown as copper and sharp
teeth and loud roar, of mighty arms and great strength and excessive
prowess, this child became a mighty bowman. Of long nose, broad chest,
frightfully swelling calves, celerity of motion and excessive strength,
he had nothing human in his countenance, though born of man. And he
excelled (in strength and prowess) all Pisachas and kindred tribes as
well as all Rakshasas. And, O monarch, though a little child, he grew up
a youth the very hour he was born. The mighty hero soon acquired high
proficiency in the use of all weapons. The Rakshasa women bring forth the
very day they conceive, and capable of assuming any forms at will, they
always change their forms. And the bald-headed child, that mighty bowman,
soon after his birth, bowing down to his mother, touched her feet and the
feet also of his father. His parents then bestowed upon him a name. His
mother having remarked that his head was (bald) like unto a Ghata
(water-pot), both his parents thereupon called him Ghatotkacha (the
pot-headed). And Ghatotkacha who was exceedingly devoted to the Pandavas,
became a great favourite with them, indeed almost one of them.

"Then Hidimva, knowing that the period of her stay (with her husband) had
come to an end, saluted the Pandavas and making a new appointment with
them went away whithersoever she liked. And Ghatotkacha also--that
foremost of Rakshasas--promising unto his father that he would come when
wanted on business, saluted them and went away northward. Indeed, it was
the illustrious Indra who created (by lending a portion of himself) the
mighty car-warrior Ghatotkacha as a fit antagonist of Karna of unrivalled
energy, in consequence of the dart he had given unto Karna (and which was
sure to kill the person against whom it would be hurled).'"



SECTION CLVIII

(Hidimva-vadha Parva continued)

"Vaisampayana said, 'Those mighty car-warriors, the heroic Pandavas, then
went, O king, from forest to forest killing deer and many animals (for
their food). And in the course of their wanderings they saw the countries
of the Matsyas, the Trigartas, the Panchalas and then of the Kichakas,
and also many beautiful woods and lakes therein. And they all had matted
locks on their heads and were attired in barks of trees and the skins of
animals. Indeed, with Kunti in their company those illustrious heroes
were attired in the garbs of ascetics. And those mighty car-warriors
sometimes proceeded in haste, carrying their mother on their backs; and
sometimes they proceeded in disguise, and sometimes again with great
celerity. And they used to study the Rik and the other Vedas and also all
the Vedangas as well as the sciences of morals and politics. And the
Pandavas, conversant with the science of morals, met, in course of their
wanderings their grandfather (Vyasa). And saluting the illustrious
Krishna-Dwaipayana, those chastisers of enemies, with their mother, stood
before him with joined hands.'

"Vyasa then said, 'Ye bulls of Bharata's race, I knew beforehand of this
affliction of yours consisting in your deceitful exile by the son of
Dhritarashtra. Knowing this, I have come to you, desirous of doing you
some great good. Do not grieve for what hath befallen you. Know that all
this is for your happiness. Undoubtedly, the sons of Dhritarashtra and
you are all equal in my eye. But men are always partial to those who are
in misfortune or of tender years. It is therefore, that my affection for
you is greater now. And in consequence of that affection, I desire to do
you good. Listen to me! Not far off before you is a delightful town where
no danger can overtake you. Live ye there in disguise, waiting for my
return.'

'Vaisampayana continued, 'Vyasa, the son of Satyavati, thus comforting
the Pandavas, led them into the town of Ekachakra. And the master also
comforted Kunti, saying, 'Live, O daughter! This son of thine,
Yudhishthira, ever devoted to truth, this illustrious bull among men,
having by his justice conquered the whole world, will rule over all the
other monarchs of the earth. There is little doubt that, having by means
of Bhima's and Arjuna's prowess conquered the whole earth with her belt
of seas, he will enjoy the sovereignty thereof. Thy sons as well as those
of Madri--mighty car-warriors all--will cheerfully sport as pleaseth them
in their dominions. These tigers among men will also perform various
sacrifices, such as the Rajasuya and the horse-sacrifice, in which the
presents unto the Brahmanas are very large. And these thy sons will rule
their ancestral kingdom, maintaining their friends and relatives in
luxury and affluence and happiness.'

"Vaisampayana continued, 'With these words Vyasa introduced them into the
dwelling of a Brahmana. And the island-born Rishi, addressing the eldest
of the Pandavas, said, 'Wait here for me! I will come back to you! By
adapting yourselves to the country and the occasion you will succeed in
becoming very happy.'

"Then, O king, the Pandavas with joined hands said unto the Rishi, 'So be
it.' And the illustrious master, the Rishi Vyasa, then went away to the
region whence he had come.'"



SECTION CLIX

(Vaka-vadha Parva)

"Janamejaya asked, 'O first of Brahmanas, what did the Pandavas, those
mighty car-warriors, the sons of Kunti, do after arriving at Ekachakra?'

"Vaisampayana said, 'Those mighty car-warriors, the sons of Kunti, on
arriving at Ekachakra, lived for a short time in the abode of a Brahmana.
Leading an eleemosynary life, they behold (in course of their wanderings)
various delightful forests and earthly regions, and many rivers and
lakes, and they became great favourites of the inhabitants of that town
in consequence of their own accomplishments. At nightfall they placed
before Kunti all they gathered in their mendicant tours, and Kunti used
to divide the whole amongst them, each taking what was allotted to him.
And those heroic chastisers of foes, with their mother, together took one
moiety of the whole, while the mighty Bhima alone took the other moiety.
In this way, O bull of Bharata's race, the illustrious Pandavas lived
there for some time.

"One day, while those bulls of the Bharata race were out on their tour of
mendicancy, it so happened that Bhima was (at home) with (his mother)
Pritha. That day, O Bharata, Kunti heard a loud and heart-rending wail of
sorrow coming from within the apartments of the Brahmana. Hearing the
inmates of the Brahmana's house wailing and indulging in piteous
lamentations, Kunti, O king, from compassion and the goodness of her
heart, could not bear it with indifference. Afflicted with sorrow, the
amiable Pritha, addressing Bhima, said these words full of compassion.
'Our woes assuaged, we are, O son, living happily in the house of this
Brahmana, respected by him and unknown to Dhritarashtra's son. O son, I
always think of the good I should do to this Brahmana, like what they do
that live happily in others' abodes! O child, he is a true man upon whom
favours are never lost. He payeth back to others more than what he
receiveth at their hands. There is no doubt, some affliction hath
overtaken this Brahmana. If we could be of any help to him, we should
then be requiting his services.'

"Hearing these words of his mother, Bhima said, 'Ascertain, O mother the
nature of the Brahmana's distress and whence also it hath arisen.
Learning all about it, relieve it I will however difficult may the task
prove.'

"Vaisampayana continued 'While mother and son were thus talking with each
other, they heard again, O king, another wail of sorrow proceeding from
the Brahmana and his wife. Then Kunti quickly entered the inner
apartments of that illustrious Brahmana, like unto a cow running towards
her tethered calf. She beheld the Brahmana with his wife, son and
daughter, sitting with a woeful face, and she heard the Brahmana say,
'Oh, fie on this earthly life which is hollow as the reed and so
fruitless after all which is based on sorrow and hath no freedom, and
which hath misery for its lot! Life is sorrow and disease; life is truly
a record of misery! The soul is one: but it hath to pursue virtue, wealth
and pleasure. And because these are pursued at one and the same time,
there frequently occurs a disagreement that is the source of much misery.
Some say that salvation is the highest object of our desire. But I
believe it can never be attained. The acquisition of wealth is hell; the
pursuit of wealth is attended with misery; there is more misery after one
has acquired it, for one loves one's possessions, and if any mishap
befalls them, the possessor becomes afflicted with woe. I do not see by
what means I can escape from this danger, nor how I can fly hence, with
my wife to some region free from danger. Remember, O wife, that I
endeavoured to migrate to some other place where we would be happy, but
thou didst not then listen to me. Though frequently solicited by me,
thou, O simple woman, said to me, 'I have been born here, and here have I
grown old; this is my ancestral homestead.' Thy venerable father, O wife,
and thy mother also, have, a long time ago, ascended to heaven. Thy
relations also had all been dead. Oh why then didst thou yet like to live
here? Led by affection for thy relatives thou didst not then hear what I
said. But the time is now come when thou art to witness the death of a
relative. Oh, how sad is that spectacle for me! Or perhaps the time is
come for my own death, for I shall never be able to abandon cruelly one
of my own as long as I myself am alive. Thou art my helpmate in all good
deeds, self-denying and always affectionate unto me as a mother. The gods
have given thee to me as a true friend and thou art ever my prime stay.
Thou hast, by my parents, been made the participator in my domestic
concerns. Thou art of pure lineage and good disposition, the mother of
children, devoted to me, and so innocent; having chosen and wedded thee
with due rites, I cannot abandon thee, my wife, so constant in thy vows,
to save my life. How shall I myself be able to sacrifice my son a child
of tender years and yet without the hirsute appendages (of manhood)? How
shall I sacrifice my daughter whom I have begotten myself, who hath been
placed, as a pledge, in my hands by the Creator himself for bestowal on a
husband and through whom I hope to enjoy, along with my ancestors, the
regions attainable by those only that have daughters' sons? Some people
think that the father's affection for a son is greater; others, that his
affection for a daughter is greater, mine, however, is equal. How can I
be prepared to give up the innocent daughter upon whom rest the regions
of bliss obtainable by me in after life and my own lineage and perpetual
happiness? If, again, I sacrifice myself and go to the other world, I
should scarcely know any peace, for, indeed, it is evident that, left by
me these would not be able to support life. The sacrifice of any of these
would be cruel and censurable. On the other hand, if I sacrifice myself,
these, without me, will certainly perish. The distress into which I have
fallen is great; nor do I know the means of escape. Alas, what course
shall I take today with my near ones. It is well that I should die with
all these, for I can live no longer.'"



SECTION CLX

(Vaka-vadha Parva continued)

"Vaisampayana said, "On hearing these words of the Brahmana, his wife
said, 'Thou shouldst not, O Brahmana, grieve like an ordinary man. Nor is
this the time for mourning. Thou hast learning; thou knowest that all men
are sure to die; none should grieve for that which is inevitable. Wife,
son, and daughter, all these are sought for one's own self. As thou art
possessed of a good understanding, kill thou thy sorrows. I will myself
go there. This indeed, is the highest and the eternal duty of a woman,
viz., that by sacrificing her life she should seek the good of her
husband. Such an act done by me will make thee happy, and bring me fame
in this world and eternal bliss hereafter. This, indeed, is the highest
virtue that I tell thee, and thou mayest, by this, acquire both virtue
and happiness. The object for which one desireth a wife hath already been
achieved by thee through me. I have borne thee a daughter and a son and
thus been freed from the debt I had owed thee. Thou art well able to
support and cherish the children, but I however, can never support and
cherish them like thee. Thou art my life, wealth, and lord; bereft of
thee, how shall these children of tender years--how also shall I myself,
exist? Widowed and masterless, with two children depending on me, how
shall I, without thee, keep alive the pair, myself leading an honest
life? If the daughter of thine is solicited (in marriage) by persons
dishonourable and vain and unworthy of contracting an alliance with thee,
how shall I be able to protect the girl? Indeed, as birds seek with
avidity for meat that hath been thrown away on the ground, so do men
solicit a woman that hath lost her husband. O best of Brahmanas,
solicited by wicked men, I may waver and may not be able to continue in
the path that is desired by all honest men. How shall I be able to place
this sole daughter of thy house--this innocent girl--in the way along
which her ancestors have always walked? How shall I then be able to
impart unto this child every desirable accomplishment to make him
virtuous as thyself, in that season of want when I shall become
masterless? Overpowering myself who shall be masterless, unworthy persons
will demand (the hand of) this daughter of thine, like Sudras desiring to
hear the Vedas. And if I bestow not upon them this girl possessing thy
blood and qualities, they may even take her away by force, like crows
carrying away the sacrificial butter. And beholding thy son become so
unlike to thee, and thy daughter placed under the control of some
unworthy persons, I shall be despised in the world by even persons that
are dishonourable, and I will certainly die. These children also, bereft
of me and thee, their father, will, I doubt not, perish like fish when
the water drieth up. There is no doubt that bereft of thee the three will
perish: therefore it behoveth thee to sacrifice me. O Brahmana, persons
conversant with morals have said that for women that have borne children,
to predecease their lords is an act of the highest merit. Ready am I to
abandon this son and this daughter, these my relations, and life itself,
for thee. For a woman to be ever employed in doing agreeable offices to
her lord is a higher duty than sacrifices, asceticism, vows, and
charities of every description. The act, therefore, which I intend to
perform is consonant with the highest virtue and is for thy good and that
of thy race. The wise have declared that children and relatives and wife
and all things held dear are cherished for the purpose of liberating
one's self from danger and distress. One must guard one's wealth for
freeing one's self from danger, and it is by his wealth that he should
cherish and protect his wife. But he must protect his own self both by
(means of) his wife and his wealth. The learned have enunciated the truth
that one's wife, son, wealth, and house, are acquired with the intention
of providing against accidents, foreseen or unforeseen. The wise have
also said that all one's relations weighed against one's own self would
not be equal unto one's self. Therefore, revered sir, protect thy own
self by abandoning me. O, give me leave to sacrifice myself, and cherish
thou my children. Those that are conversant with the morals have, in
their treatises, said, that women should never be slaughtered and that
Rakshasas are not ignorant of the rules of morality. Therefore, while it
is certain that the Rakshasa will kill a man, it is doubtful whether he
will kill a woman. It behoveth thee, therefore, being conversant with the
rules of morality, to place me before the Rakshasa. I have enjoyed much
happiness, have obtained much that is agreeable to me, and have also
acquired great religious merit. I have also obtained from thee children
that are so dear to me. Therefore, it grieveth not me to die. I have
borne thee children and have also grown old; I am ever desirous of doing
good to thee; remembering all these I have come to this resolution. O
revered sir, abandoning me thou mayest obtain another wife. By her thou
mayest again acquire religious merit. There is no sin in this. For a man
polygamy is an act of merit, but for a woman it is very sinful to betake
herself to a second husband after the first. Considering all this, and
remembering too that sacrifice of thy own self is censurable, O, liberate
today without loss of time thy own self, thy race, and these thy children
(by abandoning me).'

"Vaisampayana continued, 'Thus addressed by her, O Bharata, the Brahmana
embraced her, and they both began to weep in silence, afflicted with
grief.'"



SECTION CLXI

(Vaka-vadha Parva continued)

"Vaisampayana said, 'On hearing these words of her afflicted parents, the
daughter was filled with grief, and she addressed them, saying, 'Why are
you so afflicted and why do you so weep, as if you have none to look
after you? O, listen to me and do what may be proper. There is little
doubt that you are bound in duty to abandon me at a certain time. Sure to
abandon me once, O, abandon me now and save every thing at the expense of
me alone. Men desire to have children, thinking that children would save
them (in this world as well as in the region hereafter). O, cross the
stream of your difficulties by means of my poor self, as if I were a
raft. A child rescueth his parents in this and the other regions;
therefore is the child called by the learned Putra (rescuer). The
ancestors desire daughter's sons from me (as a special means of
salvation). But (without waiting for my children) I myself will rescue
them by protecting the life of my father. This my brother is of tender
years, so there is little doubt that he will perish if thou diest now. If
thou, my father, diest and my brother followeth thee, the funeral cake of
the Pitris will be suspended and they will be greatly injured. Left
behind by my father and brother, and by my mother also (for she will not
survive her husband and son) I shall be plunged deeper and deeper in woe
and ultimately perish in great distress. There can be little doubt that
if thou escape from this danger as also my mother and infant brother,
then thy race and the (ancestral) cake will be perpetuated. The son is
one's own self; the wife is one's friend; the daughter, however, is the
source of trouble. Do thou save thyself, therefore, by removing that
source of trouble, and do thou thereby set me in the path of virtue. As I
am a girl, O father, destitute of thee, I shall be helpless and plunged
in woe, and shall have to go everywhere. It is therefore that I am
resolved to rescue my father's race and share the merit of that act by
accomplishing this difficult task. If thou, O best of Brahmanas, goest
thither (unto the Rakshasa), leaving me here, then I shall be very much
pained. Therefore, O father, be kind to me. O thou best of men, for our
sake, for that of virtue and also thy race, save thyself, abandoning me,
whom at one time thou shall be constrained to part from. There need be no
delay, O father, in doing that which is inevitable. What can be more
painful than that, when thou hast ascended to heaven, we shall have to go
about begging our food, like dogs, from strangers. But if thou art
rescued with thy relations from these difficulties, I shall then live
happily in the region of the celestials. It hath been heard by us that if
after bestowing thy daughter in this way, thou offerest oblations to the
gods and the celestials, they will certainly be propitious.'

"Vaisampayana continued, 'The Brahmana and his wife, hearing these
various lamentations of their daughter, became sadder than before and the
three began to weep together. Their son, then, of tender years, beholding
them and their daughter thus weeping together, lisped these words in a
sweet tone, his eyes having dilated with delight, 'Weep not, O father,
nor thou, O mother, nor thou O sister!' And smilingly did the child
approach each of them, and at last taking up a blade of grass said in
glee, 'With this will I slay the Rakshasa who eateth human beings!'
Although all of them had been plunged in woe, yet hearing what the child
lisped so sweetly, joy appeared on their faces. Then Kunti thinking that
to be the proper opportunity, approached the group and said these words.
Indeed, her words revived them as nectar reviveth a person that is dead.'"



SECTION CLXII

(Vaka-vadha Parva continued)

'Kunti said, 'I desire to learn from you the cause of this grief, for I
will remove it, if possible.'

"The Brahmana replied, 'O thou of ascetic wealth, thy speech is, indeed
worthy of thee. But this grief is incapable of being removed by any human
being. Not far from this town, there liveth a Rakshasa of the name of
Vaka, which cannibal is the lord of this country and town. Thriving on
human flesh, that wretched Rakshasa endued with great strength ruleth
this country. He being the chief of the Asuras, this town and the country
in which it is situate are protected by his might. We have no fear from
the machinations of any enemy, or indeed from any living soul. The fee,
however, fixed for that cannibal is his food, which consists of a
cart-load of rice, two buffaloes, and a human being who conveyeth them
unto him. One after another, the house-holders have to send him this
food. The turn, however, cometh to a particular family at intervals of
many long years. If there are any that seek to avoid it, the Rakshasa
slayeth them with their children and wives and devoureth them all. There
is, in this country, a city called Vetrakiya, where liveth the king of
these territories. He is ignorant of the science of government, and
possessed of little intelligence, he adopts not with care any measure by
which these territories may be rendered safe for all time to come. But we
certainly deserve it all, inasmuch as we live within the dominion of that
wretched and weak monarch in perpetual anxiety. Brahmanas can never be
made to dwell permanently within the dominions of any one, for they are
dependent on nobody, they live rather like birds ranging all countries in
perfect freedom. It hath been said that one must secure a (good) king,
then a wife, and then wealth. It is by the acquisition of these three
that one can rescue his relatives and sons. But as regards the
acquisition of these three, the course of my actions hath been the
reverse. Hence, plunged into a sea of danger, am suffering sorely. That
turn, destructive of one's family, hath now devolved upon me. I shall
have to give unto the Rakshasa as his fee the food of the aforesaid
description and one human being to boot. I have no wealth to buy a man
with. I cannot by any means consent to part with any one of my family,
nor do I see any way of escape from (the clutches of) that Rakshasa. I am
now sunk in an ocean of grief from which there is no escape. I shall go
to that Rakshasa today, attended by all my family in order that that
wretch might devour us all at once'"



SECTION CLXIII

(Vaka-vadha Parva continued)

"Kunti said, Grieve not at all, O Brahmana, on account of this danger. I
see a way by which to rescue thee from that Rakshasa. Thou hast only one
son, who, besides, is of very tender years, also only one daughter, young
and helpless, so I do not like that any of these, or thy wife, or even
thyself should go unto the Rakshasa. I have five sons, O Brahmana, let
one of them go, carrying in thy behalf tribute of that Rakshasa.'

"Hearing this, the Brahmana replied, 'To save my own life I shall never
suffer this to be done. I shall never sacrifice, to save myself, the life
of a Brahmana or of a guest. Indeed, even those that are of low origin
and of sinful practices refuse to do (what thou askest me to do). It is
said that one should sacrifice one's self and one's offspring for the
benefit of a Brahmana. I regard this advice excellent and I like to
follow it too. When I have to choose between the death of a Brahmana and
that of my own, I would prefer the latter. The killing of a Brahmana is
the highest sin, and there is no expiation for it. I think a reluctant
sacrifice of one's own self is better than the reluctant sacrifice of a
Brahmana. O blessed lady, in sacrificing myself I do not become guilty of
self-destruction. No sin can attach to me when another will take my life.
But if I deliberately consent to the death of a Brahmana, it would be a
cruel and sinful act, from the consequence of which there is no escape.
The learned have said that the abandonment of one who hath come to thy
house or sought thy protection, as also the killing of one who seeketh
death at thy hands, is both cruel and sinful. The illustrious among those
conversant with practices allowable in seasons of distress, have before
now said that one should never perform an act that is cruel and
censurable. It is well for me that I should today perish myself with my
wife, but I would never sanction the death of a Brahmana.'

"Kunti said, 'I too am firmly of opinion, O Brahmana, that Brahmanas
should ever be protected. As regards myself, no son of mine would be less
dear to me even if I had a hundred instead of the five I have. But this
Rakshasa will not be able to kill my son, for that son of mine is endued
with great prowess and energy, and skilled in mantras. He will faithfully
deliver to the Rakshasa his food, but will, I know to a certainty, rescue
himself. I have seen before many mighty Rakshasas of huge bodies engaged
in combat with my heroic son and killed too by him. But, O Brahmana, do
not disclose this fact to anybody, for if it be known, persons desirous
of obtaining this power, will, from curiosity, always trouble my sons.
The wise have said that if my son imparteth any knowledge, without the
assent of his preceptor, unto any person, my son himself will no longer
be able to profit by that knowledge.'

"Thus addressed by Pritha, the Brahmana with his wife became exceedingly
glad and assented to Kunti's speech, which was unto them as nectar. Then
Kunti, accompanied by the Brahmana, went unto the son of Vayu (Bhima) and
asked him to accomplish (that difficult task). Bhima replied unto them,
saying, 'So be it.'"



SECTION CLXIV

(Vaka-vadha Parva continued)

"Vaisampayana said, 'After Bhima had pledged himself to accomplish the
task, saying, 'I will do it,' the Pandavas, O Bharata, returned home with
the alms they had obtained during the day. Then Yudhishthira, the son of
Pandu from Bhima's countenance alone, suspected the nature of the task he
had undertaken to accomplish. Sitting by the side of his mother,
Yudhishthira asked her in private, 'What is the task, O mother, that
Bhima of terrible prowess seeketh to accomplish? Doth he do so at thy
command or of his own accord?' Kunti replied, 'Bhima, that chastiser of
foes, will at my command, do this great deed for the good of the Brahmana
and the liberation of this town.'

"Yudhishthira said, 'What rash act hast thou done, O mother! It is
difficult of being performed and almost amounteth to suicide! The learned
never applaud the abandonment of one's own child. Why dost thou, O
mother, wish to sacrifice thy own child for the sake of another's? Thou
hast, O mother, by this abandonment of thy child, acted not only against
the course of human practices but also against the teachings of the
Vedas, That Bhima, relying on whose arms we sleep happily in the night
and hope to recover the kingdom of which we have been deprived by the
covetous son of Dhritarashtra, that hero of immeasurable energy,
remembering whose prowess Duryodhana and Sakuni do not sleep a wink
during the whole night and by whose prowess we were rescued from the
palace of lac and various other dangers, that Bhima who caused the death
of Purochana, and relying on whose might we regard ourselves as having
already slain the sons of Dhritarashtra and acquired the whole earth with
all her wealth, upon what considerations, O mother, hast thou resolved
upon abandoning him? Hast thou been deprived of thy reason? Hath thy
understanding been clouded by the calamities thou hast undergone?'

"On hearing these words of her son, Kunti said, 'O Yudhishthira, thou
needst not be at all anxious on account of Vrikodara. I have not come to
this resolve owing to any weakness of understanding. Respected by him,
and with our sorrows assuaged, we have, O son, been living in the house
of this Brahmana, unknown to the sons of Dhritarashtra. For requiting, O
son, that Brahmana, I have resolved to do this. He, indeed, is a man upon
whom good offices are never lost. The measure of his requital becometh
greater than the measure of the services he receiveth. Beholding the
prowess of Bhima on the occasion of (our escape from) the house of lac,
and from the destruction also of Hidimva, my confidence in Vrikodara is
great. The might of Bhima's arms is equal unto that of ten thousand
elephants. It was, therefore, that he succeeded in carrying you all, each
heavy as an elephant, from Varanavata. There is no one on earth equal
unto Bhima in might; he may even overcome that foremost of warriors, the
holder of the thunderbolt himself. Soon after his birth he fell from my
lap on the breast of the mountain. By the weight of his body the mass of
stone on which he fell down broke in pieces. From this also, O son of
Pandu, I have come to know Bhima's might. For this reason have I resolved
to set him against the Brahmana's foe. I have not acted in this from
foolishness or ignorance or from motive of gain. I have deliberately
resolved to do this virtuous deed. By this act, O Yudhishthira, two
objects will be accomplished; one is a requital of the services rendered
by the Brahmana and the other is the acquisition of high religious merit.
It is my conviction that the Kshatriya who rendereth help unto a Brahmana
in anything acquireth regions of bliss hereafter. So also a Kshatriya who
saveth the life of a Kshatriya achieveth that great fame in this world as
in the other. A Kshatriya rendering help unto a Vaisya also on this earth
certainly acquires world-wide popularity. One of the kingly tribe should
protect even the Sudra who cometh to him for protection. If he doeth so,
in his next life he receiveth his birth in a royal line, commanding
prosperity and the respect of other kings. O scion of Puru's race, the
illustrious Vyasa of wisdom acquired by hard ascetic toil told me so in
bygone days. It is therefore, that I have resolved upon accomplishing
this.'"



SECTION CLXV

(Vaka-vadha Parva continued)

"Having heard these words of his mother, Yudhishthira said, 'What thou, O
mother, hast deliberately done, moved by compassion for the afflicted
Brahmana, is, indeed, excellent Bhima will certainly come back with life,
after having slain the cannibal, inasmuch as thou art, O mother, always
compassionate unto Brahmanas. But tell the Brahmana, O mother, that he
doth not do anything whereby the dwellers in this town may know all about
it, and make him promise to keep thy request.'

"Vaisampayana continued, 'Then, when the night passed away, Bhimasena,
the son of Pandu, taking with him the Rakshasa's food set out for the
place where the cannibal lived. The mighty son of Pandu, approaching the
forest where the Rakshasa dwelt, began to eat himself the food he
carried, calling loudly to the Rakshasa by name. The Rakshasa, inflamed
with anger at Bhima's words, came out and approached the place where
Bhima was.

"Of huge body and great strength, of red eyes, red beard, and red hair,
he was terrible to behold, and he came, pressing deep the earth with his
tread. The opening of his mouth, was from ear to ear and his ears
themselves were straight as arrows. Of grim visage, he had a forehead
furrowed into three lines. Beholding Bhima eating his food, the Rakshasa
advanced, biting his nether lip and expanding his eyes in wrath. And
addressing Bhima he said, 'Who is this fool, who desiring to go to the
abode of Yama, eateth in my very sight the food intended for me?' Hearing
these words, Bhima, O Bharata, smiled in derision and disregarding the
Rakshasa, continued eating with averted face. Beholding this, the
cannibal uttered a frightful yell and with both arms upraised ran at
Bhima desiring to kill him, there and then. Even then disregarding the
Rakshasa and casting only a single glance at him, Vrikodara, that slayer
of hostile heroes continued to eat the Rakshasa's food. Filled with wrath
at this, the Rakshasa struck, from behind with both his arms a heavy blow
on the back of Vrikodara, the son of Kunti. But Bhima, though struck
heavily by the mighty Rakshasa, with both his hands, did not even look up
at the Rakshasa but continued to eat as before. Then the mighty Rakshasa,
inflamed with wrath, tore up a tree and ran at Bhima for striking him
again. Meanwhile the mighty Bhima, that bull among men had leisurely
eaten up the whole of that food and washing himself stood cheerfully for
fight. Then, O Bharata, possessed of great energy, Bhima, smiling in
derision, caught with his left hand the tree hurled at him by the
Rakshasa in wrath. Then that mighty Rakshasa, tearing up many more trees,
hurled them at Bhima, and the Pandava also hurled as many at the
Rakshasa. Then, O king, the combat with trees between that human being
and the Rakshasa, became so terrible that the region around soon became
destitute of trees. Then the Rakshasa, saying that he was none else than
Vaka, sprang upon the Pandava and seized the mighty Bhima with his arms.
That mighty hero also clasping with his own strong arms the strong-armed
Rakshasa, and exerting himself actively, began to drag him violently.
Dragged by Bhima and dragging Bhima also, the cannibal was overcome with
great fatigue. The earth began to tremble in consequence of the strength
they both exerted, and large trees that stood there broke in pieces. Then
Bhima, beholding the cannibal overcome with fatigue, pressed him down on
the earth with his knees and began to strike him with great force. Then
placing one knee on the middle of the Rakshasa's back, Bhima seized his
neck with his right hand and the cloth on his waist with his left, and
bent him double with great force. The cannibal then roared frightfully.
And, O monarch, he also began to vomit blood while he was being thus
broken on Bhima's knee.'"



SECTION CLXVI

(Vaka-vadha Parva continued)

"Vaisampayana said 'Then Vaka, huge as a mountain, thus broken (on
Bhima's knee), died, uttering frightful yells. Terrified by these sounds,
the relatives of that Rakshasa came out, O king, with their attendants.
Bhima, that foremost of smiters, seeing them so terrified and deprived of
reason, comforted them and made them promise (to give up cannibalism),
saying, 'Do not ever again kill human beings. If ye kill men, ye will
have to die even as Vaka.' Those Rakshasas hearing this speech of Bhima,
said, 'So be it,' and gave, O king, the desired promise. From that day, O
Bharata, the Rakshasas (of the region) were seen by the inhabitants of
that town to be very peaceful towards mankind. Then Bhima, dragging the
lifeless cannibal, placed him at one of the gates of the town and went
away unobserved by any one. The kinsmen of Vaka, beholding him slain by
the might of Bhima, became frightened and fled in different directions.

"Meanwhile Bhima, having slain the Rakshasa, returned to the Brahmana's
abode and related to Yudhishthira all that had happened, in detail. The
next morning the inhabitants of the town in coming out saw the Rakshasa
lying dead on the ground, his body covered with blood. Beholding that
terrible cannibal, huge as a mountain cliff, thus mangled and lying on
the ground, the hair of the spectators stood erect. Returning to
Ekachakra, they soon gave the intelligence. Then, O king, the citizens by
thousands accompanied by their wives, young and old, all began to come to
the spot for beholding the Vaka and they were all amazed at seeing that
superhuman feat. Instantly, O monarch, they began to pray to their gods.
Then they began to calculate whose turn it had been the day before to
carry food to the Rakshasa. And ascertaining this, they all came to that
Brahmana and asked him (to satisfy their curiosity). Thus asked by them
repeatedly, that bull among Brahmanas, desirous of concealing the
Pandavas, said these words unto all the citizens, 'A certain high-souled
Brahmana, skilled in mantras, beheld me weeping with my relatives after I
had been ordered to supply the Rakshasa's food. Asking me the cause and
ascertaining the distress of the town, that first of Brahmanas gave me
every assurance and with smiles said, 'I shall carry the food for that
wretched Rakshasa today. Do not fear for me.' Saying this he conveyed the
food towards the forest of Vaka. This deed, so beneficial unto us all,
hath very certainly been done by him.'

Then those Brahmanas and Kshatriyas (of the city), hearing this, wondered
much. And the Vaisyas and the Sudras also became exceedingly glad, and
they all established a festival in which the worship of Brahmanas was the
principal ceremony (in remembrance of this Brahmana who had relieved them
from their fears of Vaka).



SECTION CLXVII

(Chaitraratha Parva)

After this citizens returned to their respective houses and the Pandavas
continued to dwell at Ekachakra as before.

"Janamejaya said, 'O Brahmana, what did those tigers among men, the
Pandavas, do after they had slain the Rakshasa Vaka?'

"Vaisampayana said, 'The Pandavas, O king, after slaying the Rakshasa
Vaka, continued to dwell in the abode of that Brahmana, employed in the
study of the Vedas. Within a few days there came a Brahmana of rigid vows
unto the abode of their host to take up his quarters there. Their host,
that bull among Brahmanas, ever hospitable unto all guests, worshipping
the newly-arrived Brahmana with due ceremonies, gave him quarters in his
own abode. Then those bulls among men, the Pandavas, with their mother
Kunti, solicited the new lodger to narrate to them his interesting
experiences. The Brahmana spake to them of various countries and shrines
and (holy) rivers, of kings and many wonderful provinces and cities. And
after this narration was over, that Brahmana, O Janamejaya, also spoke of
the wonderful self-choice of Yajnasena's daughter, the princes of
Panchala, and of the births of Dhrishtadyumna and Sikhandi, and of the
birth, without the intervention of a woman, of Krishna (Draupadi) at the
great sacrifice of Drupada.

"Then those bulls among men, the Pandavas, hearing of these extraordinary
facts regarding that illustrious monarch (Drupada), and desiring to know
the details thereof, asked the Brahmana, after his narration was
concluded, to satisfy their curiosity. The Pandavas said, 'How, O
Brahmana, did the birth of Dhrishtadyumna the son of Drupada, take place
from the (sacrificial) fire? How also did the extraordinary birth of
Krishna take place from the centre of the sacrificial platform? How also
did Drupada's son learn all weapons from the great bowman Drona? And, O
Brahmana, how and for whom and for what reason was the friendship between
Drona and Drupada broken off?'

"Vaisampayana continued, 'Thus questioned, O monarch, by those bulls
among men, the Brahmana narrated all the particulars about the birth of
Draupadi.'"



SECTION CLXVIII

(Chaitraratha Parva continued)

"The Brahmana said, 'At that region where the Ganga entered the plains
there lived a great Rishi, devoted to the austerest of penances. Of rigid
vows and great wisdom, he bore the name Bharadwaja. One day, on coming to
the Ganga to perform his ablutions, the Rishi saw the Apsara Ghritachi,
who had come before, standing on the bank after her ablutions were over.
And it so happened that a wind arose and disrobed the Apsara standing
there. And the Rishi beholding her thus disrobed, felt the influence of
desire. Though practising the vow of continence from his very youth, as
soon as he felt the influence of desire, the Rishi's vital fluid came
out. And as it came out, he held it in a pot (drana), and of that fluid
thus preserved in a pot was born a son who came to be called Drona (the
pot-born). And Drona studied all the Vedas and their several branches.
And Bharadwaja had a friend named Prishata who was the king of Panchalas.
And about the time that Drona was born, Prishata also obtained a son
named Drupada. And that bull amongst Kshatriyas, Prishata's son, going
every day to that asylum of Bharadwaja, played and studied with Drona.
And after Prishata's death, Drupada succeeded him on the throne. Drona
about this time heard that (the great Brahmana hero) Rama (on the eve of
his retiring into the weeds) was resolved to give away all his wealth.
Hearing this, the son of Bharadwaja repaired unto Rama who was about to
retire into the woods and addressing him, said, 'O best of Brahmanas,
know me to be Drona who hath come to thee to obtain thy wealth.' Rama
replied, saying, 'I have given away everything. All that I now have is
this body of mine and my weapons. O Brahmana, thou mayest ask of me one
of these two, either my body or my weapons.' Then Drona said, 'It
behoveth thee, sir, to give me all thy weapons together with (the
mysteries of) their use and withdrawal.'

"The Brahmana continued, 'Then Rama of Bhrigu's race, saying, 'So be it,'
gave all his weapons unto Drona, who obtaining them regarded himself as
crowned with success. Drona obtaining from Rama the most exalted of all
weapons, called the Brahma weapon, became exceedingly glad and acquired a
decided superiority over all men. Then the son of Bharadwaja, endued with
great prowess went to king Drupada, and approaching that monarch, that
tiger among men, said, 'Know me for thy friend.' Hearing this Drupada
said, 'One of low birth can never be the friend of one whose lineage is
pure, nor can one who is not a car-warrior have a car-warrior for his
friend. So also one who is not a king cannot have a king as his friend.
Why dost thou, therefore, desire (to revive our) former friendship?'

"The Brahmana continued, 'Drona, gifted with great intelligence, was
extremely mortified at this, and settling in his mind some means of
humiliating the king of the Panchala he went to the capital of the Kurus,
called after the name of an elephant. Then Bhishma, taking with him his
grandsons, presented them unto the wise son of Bharadwaja as his pupils
for instruction, along with various kinds of wealth. Then Drona, desirous
of humiliating king Drupada, called together his disciples and addressed
them, 'Ye sinless ones, it behoveth you, after you have been accomplished
in arms, to give me as preceptorial fee something that I cherish in my
heart.' Then Arjuna and others said unto their preceptor, 'So be
it.'--After a time when the Pandavas became skilled in arms and sure
aims, demanding of them his fee, he again told them these words,
'Drupada, the son of Prishata, is the king of Chhatravati. Take away from
him his kingdom, and give it unto me.' Then the Pandavas, defeating
Drupada in battle and taking him prisoner along with his ministers,
offered him unto Drona, who beholding the vanquished monarch, said, 'O
king, I again solicit thy friendship; and because none who is not a king
deserveth to be the friend of a king, therefore, O Yajnasena, I am
resolved to divide thy kingdom amongst ourselves. While thou art the king
of the country to the south of Bhagirathi (Ganga), I will rule the
country to the north.'

"The Brahmana continued, 'The king of the Panchalas, thus addressed by
the wise son of Bharadwaja, told that best of Brahmanas and foremost of
all persons conversant with weapons, these words, 'O high-souled son of
Bharadwaja, blest be thou, let it be so, let there be eternal friendship
between us as thou desirest!' Thus addressing each other and establishing
a permanent bond between themselves, Drona and the king of Panchala, both
of them chastisers of foes, went away to the places they came from. But
the thought of that humiliation did not leave the king's mind for a
single moment. Sad at heart, the king began to waste away.'"



SECTION CLXIX

(Chaitraratha Parva continued)

"The Brahmana continued, 'King Drupada (after this), distressed at heart,
wandered among many asylums of Brahmanas in search of superior Brahmanas
well-skilled in sacrificial rites. Overwhelmed with grief and eagerly
yearning for children, the king always said, 'Oh, I have no offspring
surpassing all in accomplishments.' And the monarch, from great
despondency, always said 'Oh, fie on those children that I have and on my
relatives!' And ever thinking of revenging himself on Drona, the monarch
sighed incessantly. And that best of kings, O Bharata, even after much
deliberation, saw no way of overcoming, by his Kshatriya might, the
prowess and discipline and training and accomplishment of Drona.
Wandering along the banks of the Yamuna and the Ganga, the monarch once
came upon a sacred asylum of Brahmanas. There was in that asylum no
Brahmana who was not a Snataka, no one who was not of rigid vows, and
none who was not virtuous to a high degree. And the king saw there two
Brahmana sages named Yaja and Upayaja, both of rigid vows and souls under
complete control and belonging to the most superior order. They were both
devoted to the study of the ancient institutes and sprung from the race
of Kasyapa. And those best of Brahmanas were well-able to help the king
in the attainment of his object. The king then, with great assiduity and
singleness of purpose, began to court this pair of excellent Brahmanas.
Ascertaining the superior accomplishments of the younger of the two the
king courted in private Upayaja of rigid vows, by the offer of every
desirable acquisition. Employed in paying homage to the feet of Upayaja,
always addressing in sweet words and offering him every object of human
desire, Drupada, after worshipping that Brahmana, addressed him (one
day), saying, 'O Upayaja, O Brahmana, if thou, performest those
sacrificial rites by (virtue of) which I may obtain a son who may slay
Drona, I promise thee ten thousand kine, or whatever else may be
agreeable to thee, O first of Brahmanas, truly am I ready to make gifts
to thee.' Thus addressed by the king, the Rishi replied, saying, 'I
cannot (perform such rites).' But Drupada without accepting this reply as
final, once more began to serve and pay homage unto that Brahmana. Then,
after the expiration of a year, Upayaja, that first of Brahmanas, O
monarch, addressing Drupada in sweet tone, said, 'My elder brother
(Yaja), one day, while wandering through the deep woods, took up a fruit
that had fallen upon a spot the purity of which he cared not to enquire
about. I was following him (at the time) and observed this unworthy act
of his. Indeed, he entertains no scruples in accepting things impure. In
accepting that (particular) fruit he saw not any impropriety of sinful
nature: Indeed, he who observeth not purity (in one instance) is not very
likely to observe it in the other instances. When he lived in the house
of his preceptor, employed in studying the institutes, he always used to
eat (impure) remnants of other people's feasts. He always speaks
approvingly of food and entertains no dislike for anything. Arguing from
these, I believe that my brother covets earthy acquisitions. Therefore, O
king, go unto him; he will perform spiritual offices for thee.' Hearing
these words of Upayaja, king Drupada, though entertaining a low opinion
of Yaja, nevertheless went to his abode. Worshipping Yaja who was (still)
worthy of homage, Drupada said unto him, 'O master, perform thou
spiritual offices for me and I will give thee eighty thousand kine!
Enmity with Drona burneth my heart; it behoveth thee therefore to cool
that heart of mine. Foremost of those conversant with the Vedas, Drona is
also skilled in the Brahma weapon and for this, Drona hath overcome me in
a contest arising from (impaired) friendship. Gifted with great
intelligence, the son of Bharadwaja is (now) the chief preceptor of the
Kurus. There is no Kshatriya in this world superior to him. His bow is
full six cubits long and looks formidable, and his shafts are capable of
slaying every living being. That great bowman, the high-souled son of
Bharadwaja, habited as a Brahmana, is destroying the Kshatriya power all
over the earth. Indeed, he is like a second Jamadagnya intended for the
extermination of the Kshatriya race. There is no man on earth who can
overcome the terrible force of his weapons. Like a blazing fire fed with
clarified butter, Drona, possessed of Brahma might and uniting it with
Kshatriya might, consumeth every antagonist in battle. But (thy) Brahma
force is greater in itself than (Drona's) Brahma force united with
Kshatriya might. Therefore, as I am inferior (to Drona) in consequence of
my possession of Kshatriya might alone, I solicit the aid of thy Brahma
force, having obtained thee so superior to Drona in knowledge of Brahma.
O Yaja, perform that sacrifice by means of which I may obtain a son
invincible in battle and capable of slaying Drona. Ready am I to give
thee ten thousand kine.' Hearing these words of Drupada, Yaja said, 'So
be it.' Yaja then began to recollect the various ceremonies appertaining
to the particular sacrifice. And knowing the affair to be a very grave
one, he asked the assistance of Upayaja who coveted nothing. Then Yaja
promised to perform the sacrifice for the destruction of Drona. Then the
great ascetic Upayaja spoke unto king Drupada of everything required for
the grand sacrifice (by aid of fire) from which the king was to obtain
offspring. And he said, 'O king, a child shall be born unto thee, endued,
as thou desirest, with great prowess, great energy, and great strength.'

"The Brahmana continued, 'Then king Drupada, impelled by the desire of
obtaining a son who was to slay Drona, began, for the success of his
wish, to make the necessary preparations. (And when everything was
complete) Yaja, after having poured libations of clarified butter on the
sacrificial fire, commanded Drupada's queen, saying, 'Come hither, O
queen, O daughter-in-law of Prishata! A son and a daughter have arrived
for thee!' Hearing this, the queen said, 'O Brahmana, my mouth is yet
filled with saffron and other perfumed things. My body also beareth many
sweet scents; I am hardly fit for accepting (the sanctified butter which
is to give me offspring). Wait for me a little, O Yaja! Wait for that
happy consummation.' Yaja, however, replied, 'O lady, whether thou comest
or waitest, why should not the object of this sacrifice be accomplished
when the oblation hath already been prepared by me and sanctified by
Upayaja's invocations?'

"The Brahmana continued, 'Having said this, Yaja poured the sanctified
libation on the fire, whereupon arose from those flames a child
resembling a celestial who possessing the effulgence of fire, was
terrible to behold. With a crown on this head and his body encased in
excellent armour, sword in hand, and bearing a bow and arrows, he
frequently sent forth loud roars. And immediately after his birth, he
ascended an excellent chariot and went about in it for some time. Then
the Panchalas in great joy shouted, 'Excellent, Excellent.' The very
earth seemed at that time unable to bear the weight of the Panchalas mad
with joy. Then, marvellous to say, the voice of some invisible spirit in
the skies said, 'This prince hath been born for the destruction of Drona.
He shall dispel all the fears of the Panchalas and spread their fame. He
shall also remove the sorrow of the king.' And there arose, after this
from the centre of the sacrificial platform, a daughter also, called
Panchali, who, blest with great good fortune, was exceedingly handsome.
Her eyes were black, and large as lotus-petals, her complexion was dark,
and her locks were blue and curly. Her nails were beautifully convex, and
bright as burnished copper; her eye-brows were fair, and bosom was deep.
Indeed, she resembled the veritable daughter of a celestial born among
men. Her body gave out fragrance like that of a blue lotus, perceivable
from a distance of full two miles. Her beauty was such that she had no
equal on earth. Like a celestial herself, she could be desired (in
marriage) by a celestial, a Danava, or a: Yaksha. When this girl of fair
hips was born an incorporeal voice said, 'This dark-complexioned girl
will be the first of all women, and she will be the cause of the
destruction of many Kshatriyas. This slender-waisted one will, in time,
accomplish the purpose of the gods, and along with her many a danger will
overtake the Kauravas.' On hearing these words, the Panchalas uttered a
loud leonine roar, and the earth was unable to bear the weight of that
joyous concourse. Then beholding the boy and the girl, the
daughter-in-law of Prishata, desiring to have them, approached Yaja and
said, 'Let not these know any one else except myself as their mother.'
Yaja, desiring to do good unto the king said, 'So be it!' Then the
Brahmanas (present there), their expectations fully gratified, bestowed
names upon the new-born pair, 'Let this son of king Drupada, they said,
be called Dhrishtadyumna, because of his excessive audacity and because
of his being born like Dyumna with a natural mail and weapon.' And they
also said, 'Because this daughter is so dark in complexion, she should be
called Krishna (the dark).'

"The Brahmana continued, 'Thus were born those twins of the great
sacrifice of Drupada. And the great Drona, bringing the Panchala prince
into his own abode, taught him all weapons in requital of half the
kingdom he had formerly taken from Drupada. The high-souled son of
Bharadwaja, regarding destiny to be inevitable, did what would perpetuate
his own great deeds.'"



SECTION CLXX

(Chaitraratha Parva continued)

"Vaisampayana said, 'Hearing these words of the Brahmana, the sons of
Kunti seemed to be, as it were, pierced with darts. Indeed, all those
mighty heroes lost their peace of mind. Then the truthful Kunti,
beholding all her sons listless and inattentive, addressed Yudhishthira
and said, 'We have now lived many nights in the abode of this Brahmana.
We have passed our time pleasantly in this town, living on the alms
obtained from many honest and illustrious persons. O oppressor of foes,
as we have now seen often and often all the agreeable woods and gardens
that are in this part of the country, seeing them again would no longer
give any pleasure. O heroic scion of Kuru's race, alms also are not now
obtainable here as easily as before. If thou wishest it would be well for
us now to go to Panchala; we have not seen that country, it will, no
doubt, O hero, prove delightful to us. O crusher of foes, it hath been
heard by us that alms are obtainable in the country of the Panchala, and
that Yajnasena, the king thereof, is devoted to Brahmanas. I am of
opinion that it is not good to live long in one place. Therefore, O son,
if thou likest, it is good for us to go there.'

"Hearing these words, Yudhishthira said, 'It is our duty to obey thy
command, which, besides, must be for our good, I do not, however, know
whether my younger brothers are willing to go.'"



SECTION CLXXI

(Chaitraratha Parva continued)

"Vaisampayana continued, 'Then Kunti spoke unto Bhimasena and Arjuna and
the twins regarding the journey to Panchala. They all said, 'So be it.'
Then, O king, Kunti with her sons saluted the Brahmana (in whose house
they had dwelt) and set out for the delightful town of the illustrious
Drupada.'

"Vaisampayana said, 'While the illustrious Pandavas were living disguised
in the abode of the Brahmana, Vyasa, the son of Satyavati, once went to
see them. Those chastisers of foes, beholding him coming rose up and
stepped onward to receive him. Saluting him reverentially and worshipping
him also the Pandavas stood in silence with joined hands. Thus worshipped
by them the sage became gratified. He asked them to be seated, and
cheerfully addressing them said, 'Ye slayers of foes, are ye living in
the path of virtue and according to the scriptures? Do ye worship the
Brahmanas? Ye are not, I hope, backward in paying homage unto those that
deserve your homage?' The illustrious Rishi, after this, spoke many words
of virtuous import, and after discoursing upon many topics of great
interest, he said, 'An illustrious Rishi, living in a certain hermitage,
had a daughter of tender waist, fair lips, and fine eye-brows, and
possessing every accomplishment. As a consequence of her own acts (in a
past life) the fair maid became very unfortunate. Though chaste and
beautiful, the damsel obtained not a husband. With a sorrowful heart she
thereupon began to practise ascetic penances with the object of obtaining
a husband. She soon gratified by her severe asceticism the god Sankara
(Mahadeva), who became propitious unto her and said unto that illustrious
damsel, 'Ask thou the boon thou desirest! Blest be thou! I am Sankara
prepared to give thee what thou wilt ask.' Desirous of benefiting
herself, the maid repeatedly said unto the supreme lord, 'O give me, a
husband endued with every accomplishment.' Then Isana (Mahadeva), that
foremost of all speakers, replied unto her, saying, 'O blessed one, thou
shall have five husbands from among the Bharata princes.' Thus told, the
maiden said unto the god who had given her that boon, 'O lord, I desire
to have only one husband through thy grace.' The god then addressed her
again and said these excellent words, 'Thou hast, O girl, said full five
times, 'Give me (a) husband.' Thou shalt, therefore, in another life have
five husbands!' Ye princes of Bharata's line, that damsel of celestial
beauty hath been born in the line of Drupada. The faultless Krishna of
Prishata's line hath been appointed to be the wife of you all. Ye mighty
ones, go therefore, to the capital of the Panchalas and dwell ye there.
There is no doubt that having obtained her as wife ye shall be very
happy.'

"Vaisampayana continued, 'Having said so unto the Pandavas, the
illustrious and blessed grandsire then bade them farewell. The great
ascetic then left them and went to the place whence he had come.'"



SECTION CLXXII

(Chaitraratha Parva continued)

"Vaisampayana said, 'After Vyasa had gone away, those bulls among men,
the Pandavas, saluted the Brahmana and bade him farewell, and proceeded
(towards Panchala) with joyous hearts and with their mother walking
before them. Those slayers of all foes, in order to reach their
destination, proceeded in a due northerly direction, walking day and
night till they reached a sacred shrine of Siva with the crescent mark on
his brow. Then those tigers among men, the sons of Pandu, arrived at the
banks of the Ganga. Dhananjaya, that mighty car-warrior, walking before
them, torch in hand, for showing the way and guarding them (against wild
animals). And it so happened that at that time the proud king of the
Gandharvas, with his wives, was sporting in that solitary region in the
delightful waters of the Ganga. The king of the Gandharvas heard the
tread of the Pandavas as they approached the river. On hearing the sounds
of their foot-steps, the mighty Gandharvas were inflamed with wrath, and
beholding those chastisers of foes, the Pandavas, approach towards him
with their mother, he drew his frightful bow to a circle and said, 'It is
known that excepting the first forty seconds the grey twilight preceding
nightfall hath been appointed for the wandering of the Yakshas, the
Gandharvas and the Rakshasas, all of whom are capable of going everywhere
at will. The rest of the time hath been appointed for man to do his work.
If therefore, men, wandering during those moments from greed of gain,
come near us, both we and the Rakshasas slay those fools. Therefore,
persons acquainted with the Vedas never applaud those men--not even kings
at the head of their troops--who approach any pools of water at such a
time. Stay ye at a distance, and approach me not. Know ye not that I am
bathing in the waters of the Bhagirathi? Know that I am Angaraparna the
Gandharva, ever relying on my own strength! I am proud and haughty and am
the friend of Kuvera. This my forest on the banks of the Ganga, where I
sport to gratify all my senses, is called Angaraparna after my own name.
Here neither gods, nor Kapalikas, nor Gandharvas nor Yakshas, can come.
How dare ye approach me who am the brightest jewel on the diadem of
Kuvera?'

"Hearing these words of the Gandharva, Arjuna said, 'Blockhead, whether
it be day, night, or twilight, who can bar others from the ocean, the
sides of the Himalayas, and this river? O ranger of the skies, whether
the stomach be empty or full, whether it is night or day, there is no
special time for anybody to come to the Ganga--that foremost of all
rivers. As regards ourselves endued with might, we care not when we
disturb thee. Wicked being, those who are weak in fighting worship thee.
This Ganga, issuing out of the golden peaks of Himavat, falleth into the
waters of the ocean, being distributed into seven streams. They who drink
the waters of these seven streams, viz., Ganga, Yamuna, Saraswati,
Vitashtha, Sarayu, Gomati, and Gandaki, are, cleansed of all their sins.
O Gandharva, this sacred Ganga again, flowing through the celestial
region is called there the Alakananda, It hath again in the region of the
Pitris become the Vaitarani, difficult of being crossed by sinners, and,
Krishna-Dwaipayana himself hath said so. The auspicious and celestial
river, capable of leading to heaven (them that touch its waters), is free
from all dangers. Why dost thou then desire to bar us from it? This act
of thine is not in consonance with eternal virtue. Disregarding thy
words, why shall we not touch the sacred waters of the Bhagirathi free
from all dangers and from which none can bar us?'

"Vaisampayana continued, 'Hearing these words of Arjuna, Angaraparna
became inflamed with wrath and drawing his bow to a circle began to shoot
his arrows like venomous snakes at the Pandavas. Then Dhananjaya, the son
of Pandu, wielding a good shield and the torch he held in his hand,
warded off all those arrows and addressing the Gandharva again said, 'O
Gandharva, seek not to terrify those that are skilled in weapons, for
weapons hurled at them vanish like froth. I think, O Gandharva, that ye
are superior (in prowess) to men; therefore shall I fight with thee,
using celestial weapons and not with any crooked means. This fiery weapon
(that I shall hurl at thee), Vrihaspati the revered preceptor of Indra,
gave unto Bharadwaja, from whom it was obtained by Agnivesya, and from
Agnivesya by my preceptor, that foremost of Brahmanas, Drona, who gave it
away to me.'

"Vaisampayana continued, 'Saying these words, the Pandava wrathfully
hurled at the Gandharva that blazing weapon made of fire which burnt the
Gandharva's chariot in a trice. Deprived of consciousness by the force of
that weapon, the mighty Gandharva was falling, head downward, from his
chariot. Dhananjaya seized him by the hair of his head adorned with
garlands of flowers and thus dragged the unconscious Gandharva towards
his brothers. Beholding this, that Gandharva's wife Kumbhinasi, desirous
of saving her husband, ran towards Yudhishthira and sought his
protection. The Gandharvi said, 'O exalted one, extend to me thy
protection! O, set my husband free! O lord, I am Kumbhinasi by name, the
wife of this Gandharva, who seeketh thy protection!' Beholding her (so
afflicted), the mighty Yudhishthira addressed Arjuna and said, 'O slayer
of foes, O child, who would slay a foe who hath been vanquished in fight,
who hath been deprived of fame, who is protected by a woman, and who hath
no prowess?' Arjuna replied, saying, 'Keep thou thy life, O Gandharva! Go
hence, and grieve not I Yudhishthira, the king of the Kurus, commandeth
me to show thee mercy.'

"The Gandharva replied, 'I have been vanquished by thee, I shall,
therefore, abandon my former name Angaraparna (the blazing vehicle). In
name alone, O friend, I should not be boastful when my pride in my
strength hath been overcome: I have been fortunate in that I have
obtained thee; O Arjuna, that wielder of celestial weapons! I like to
impart to thee the power of (producing) illusions which Gandharvas alone
have. My excellent and variegated chariot hath been burnt by means of thy
fiery weapon. I who had formerly been called after my excellent chariot
should now be called after my burnt chariot. The science of producing
illusions that I have spoken of was formerly obtained by me by ascetic
penances. That science I will today impart to the giver of my life-thy
illustrious self! What good luck doth he not deserve who, after
overcoming a foe by his might, giveth him life when that foe asketh for
it? This science is called Chakshushi. It was communicated by Manu unto
Soma and by Soma unto Viswavasu, and lastly by Viswavasu unto me.
Communicated by my preceptor, that science, having come unto me who am
without energy, is gradually becoming fruitless. I have spoken to thee
about its origin and transmission. Listen now to its power! One may see
(by its aid) whatever one wisheth to see, and in whatever way he liketh
(generally or particularly). One can acquire this science only after
standing on one leg for six months. I shall however, communicate to thee
this science without thyself being obliged to observe any rigid vow. O
king, it is for this knowledge that we are superior to men. And as we are
capable of seeing everything by spiritual sight, we are equal to the
gods. O best of men, I intend to give thee and each of thy brothers a
hundred steeds born in the country of the Gandharvas. Of celestial colour
and endued with the speed of the mind, those horses are employed in
bearing the celestial, and the Gandharvas. They may be lean-fleshed but
they tire not, nor doth their speed suffer on that account. In days of
yore the thunderbolt was created for the chief of the celestials in order
that he might slay (the Asura) Vritra with it. But hurled at Vritra's
head it broke in a thousand pieces. The celestials worship with reverence
those fragments of the thunderbolt. That which is known in the three
worlds as glory is but a portion of the thunderbolt. The hand of the
Brahmana with which he poureth libations on the sacrificial fire, the
chariot upon which the Kshatriya fighteth, the charity of the Vaisya, and
the service of the Sudra rendered unto the three other classes, are all
fragments of the thunderbolt. It hath been said that horses, forming as
they do a portion of the Kshatriya's chariot, are, on that account,
unslayable. Again horses which form a portion of the Kshatriya's chariot,
are the offspring of Vadava. Those amongst them that are born in the
region of the Gandharvas can go everywhere and assume any hue and speed
at the will of their owners. These horses of mine that I give thee will
always gratify thy wishes."

"On hearing these words of the Gandharva, Arjuna said, 'O Gandharva, if
from satisfaction for having obtained thy life at my hands in a situation
of danger, thou givest me thy science, and these horses, I would not
accept thy gift.' The Gandharva replied, saying, 'A meeting with an
illustrious person is ever a source of gratification; besides thou hast
given me my life. Gratified with thee, I will give thee my science. That
the obligation, however, may not all be on one side, I will take from
thee, O Vibhatsu, O bull in Bharata's race, thy excellent and eternal
weapon of fire!'

"Arjuna said, 'I would accept thy horses in exchange for my weapon. Let
our friendship last for ever. O friend, tell us for what we human beings
have to stand in fear of the Gandharvas. Chastisers of foes that we are
and virtuous and conversant with the Vedas, tell us, O Gandharva, why in
travelling in the night-time we have been censured by thee.'

"The Gandharva said, 'Ye are without wives (though ye have completed the
period of study). Ye are without a particular Asrama (mode of life).
Lastly, ye are out without a Brahmana walking before, therefore, ye sons
of Pandu, ye have been censured by me. The Yakshas, Rakshasas,
Gandharvas, Pisachas, Uragas and Danavas, are possessed of wisdom and
intelligence, and acquainted with the history of the Kuru race. O hero, I
have heard too from Narada and other celestial Rishis about the good
deeds of your wise ancestors. I myself, too, while roaming over the whole
earth bounded by her belt of seas, have witnessed the prowess of thy
great race. O Arjuna, I have personal knowledge of thy preceptor, the
illustrious son of Bharadwaja, celebrated throughout the three worlds for
his knowledge of the Vedas and the science of arms. O tiger in Kuru's
race, O son of Pritha, I also know Dharma, Vayu, Sakra, the twin Aswins,
and Pandu,--these six perpetuators of Kuru race,--these excellent
celestials and human progenitors of you all. I also know that you five
brothers are learned and high-souled, that ye are foremost of all
wielders of weapons, that ye are brave and virtuous and observant of
vows. Knowing that your understanding and hearts are excellent and your
behaviour faultless, I have yet censured you. For, O thou of Kuru's race,
it behoveth no man endued with might of arms to bear with patience any
ill usage in the sight of his wife. Especially as, O son of Kunti, our
might increaseth during the hours of darkness, accompanied by my wife I
was filled with wrath. O best of vow-observing men, I have, however, been
vanquished by thee in battle. Listen to me as I tell thee the reasons
that have led to my discomfiture. The Brahmacharya is a very superior
mode of life, and as thou art in that mode now, it is for this, O Partha,
that I have been defeated by thee in battle. O chastiser of foes, if any
married Kshatriya fight with us at night, he can never escape, with life.
But, O Partha, a married Kshatriya, who is sanctified with Brahma, and
who hath assigned the cares of his State to a priest, might vanquish! all
wanderers in the night. O child of Tapati, men should therefore, ever
employ learned priests possessing self-command for the acquisition of
every good luck they desire. That Brahmana is worthy of being the king's
priest who is learned in the Vedas and the six branches thereof, who is
pure and truthful, who is of virtuous soul and possessed of self-command.
The monarch becometh ever victorious and finally earneth heaven who hath
for his priest a Brahmana conversant with the rules of morality, who is a
master of words, and is pure and of good behaviour. The king should
always select an accomplished priest in order to acquire what he hath not
and protect what he hath. He who desireth his own prosperity should ever
be guided by his priest, for he may then obtain ever the whole earth
surrounded by her belt of seas. O son of Tapati, a king, who is without a
Brahmana, can never acquire any land by his bravery or glory of birth
alone. Know, therefore, O perpetuator of Kuru's race, that the kingdom
lasteth for ever in which Brahmanas have power.'"



SECTION CLXXIII

(Chaitraratha Parva continued)

"Arjuna said, 'Thou hast addressed me (more than once) as Tapatya. I
therefore wish to know what the precise significance of this word is, O
virtuous Gandharva, being sons of Kunti, we are, indeed, Kaunteyas. But
who is Tapati that we should be called Tapatyas?'

"Vaisampayana continued, 'Thus addressed, the Gandharva related to
Dhananjaya, the son of Kunti, the (following) story well-known in the
three worlds.'

"The Gandharva said, 'O son of Pritha, O foremost of all intelligent men,
I will duly recite to you in full this charming narrative. O, listen with
attention to what I say in explanation of why I have addressed thee as
Tapatya. That one in heaven who pervadeth by his light the whole
firmament had a daughter named Tapati equal unto himself. Tapati, the
daughter of the god Vivaswat, was the younger sister of Savitri, and she
was celebrated throughout the three worlds and devoted to ascetic
penances. There was no woman amongst the celestials, the Asuras, the
Yakshas, the Rakshasas, the Apsaras, and the Gandharvas, who was equal to
her in beauty. Of perfect, symmetrical and faultless features, of black
and large eyes, and in beautiful attire, the girl was chaste and of
perfect conduct. And, O Bharata, seeing her Savitri (the sun) thought
that there was none in the three worlds who, for his beauty,
accomplishments, behaviour, and learning, deserved to be her husband.
Beholding her attain the age of puberty and, therefore, worthy of being
bestowed on a husband, her father knew no peace of mind, always thinking
of the person he should select. At that time, O son of Kunti, Riksha's
son, that bull amongst the Kurus, the mighty king Samvarana, was duly
worshipping Surya with offerings of Arghya and flower-garlands and
scents, and with vows and fasts and ascetic penances of various kinds.
Indeed, Samvarana was worshipping Surya constantly in all his glory, with
devotion and humility and piety. And beholding Samvarana conversant with
all rules of virtue and unequalled on earth for beauty, Surya regarded
him as the fit husband for his daughter, Tapati. And, O thou of Kuru's
race, Vivaswat then resolved to bestow his daughter on that best of
kings, viz., Samvarana, the scion of a race of world-wide fame. As Surya
himself in the heavens filleth the firmament with his splendour, so did
king Samvarana on earth fill every region with the splendour of his good
achievements. And all men, O Partha, except Brahmanas, worshipped
Samvarana. Blest with good luck, king Samvarana excelled Soma in soothing
the hearts of friends and Surya in scorching the hearts of foes. And, O
Kaurava, Tapana (Surya) himself was resolved upon bestowing his daughter
Tapati upon king Samvarana, who was possessed of such virtues and
accomplishments.

"Once on a time, O Partha, king Samvarana, endued with beauty (of person)
and immeasurable prowess, went on a hunting expedition to the under-woods
on the mountain-breast. While wandering in quest of deer, the excellent
steed the king rode, overcome, O Partha, with hunger, thirst and fatigue,
died on the mountains. Abandoning the steed, the king, O Arjuna, began to
wander about upon the mountain-breast on foot and in course of his
wandering the monarch saw a maiden of large eyes and unrivalled beauty,
That grinder of hostile host--that tiger among kings--himself without a
companion, beholding there that maiden without a companion, stood
motionless gazing at her steadfastly. For her beauty, the monarch for
some moment believed her to be (the goddess) Sri herself. Next he
regarded her to be the embodiment of the rays emanating from Surya. In
splendour of her person she resembled a flame of fire, though in
benignity and loveliness she resembled a spotless digit of the moon. And
standing on the mountain-breast, the black-eyed maiden appeared like a
bright statue of gold. The mountain itself with its creepers and plants,
because of the beauty and attire of that damsel, seemed to be converted
into gold. The sight of that maiden inspired the monarch with a contempt
for all women that he had seen before. By beholding her, the king
regarded his eye-sight truly blessed. Nothing the king had seen from the
day of his birth could equal, he thought, the beauty of that girl. The
king's heart and eyes were captivated by that damsel, as if they were
bound with a cord and he remained rooted to that spot, deprived of his
senses. The monarch thought that the artificer of so much beauty had
created it only after churning the whole world of gods Asuras and human
beings. Entertaining these various thoughts, king Samvarana regarded that
maiden as unrivalled in the three worlds for wealth of beauty.

"And the monarch of pure descent, beholding the beautiful maiden, was
pierced with Kama's (Cupid's) shafts and lost his peace of mind. Burnt
with the strong flame of desire the king asked that charming maiden,
still innocent, though in her full youth, saying, 'Who art thou and
whose? Why also dost thou stay here? O thou of sweet smiles, why dost
thou wander alone in these solitary woods? Of every feature perfectly
faultless, and decked with every ornament, thou seemest to be the coveted
ornament of these ornaments themselves! Thou seemest not to be of
celestial or Asura or Yaksha or Rakshasa or Naga or Gandharva or human
origin. O excellent lady, the best of women that I have ever seen or
heard of would not compare with thee in beauty! O thou of handsome face,
at sight of thee lovelier than the moon and graced with eyes like
lotus-petals, the god of desire is grinding me.'

"King Samvarana thus addressed that damsel in the forest, who however,
spoke not a word unto the monarch burning with desire. Instead, like
lightning in the clouds, that large-eyed maiden quickly disappeared in
the very sight of the monarch. The king then wandered through the whole
forest, like one out of his senses, in search of that girl of eyes like
lotus-petals. Failing to find her, that best of monarchs indulged in
copious lamentations and for a time stood motionless with grief.'"



SECTION CLXXIV

(Chaitraratha Parva continued)

"The Gandharva continued, 'When that maiden disappeared, that feller of
hostile ranks deprived of his senses by Kama (concupiscence) himself fell
down on the earth. And as the monarch fell down, that maiden of sweet
smiles and prominent and round hips appeared again before him, and
smiling sweetly, said unto that perpetuator of Kuru's race these honeyed
words, 'Rise, rise, O chastiser of foes! Blest be thou; it behoveth thee
not, O tiger among kings, to lose thy reason, a celebrated man as thou
art in the world.' Addressed in these honeyed words, the king opened his
eyes and saw before him that selfsame girl of swelling hips. The monarch
who was burning with the flame of desire then addressed that black-eyed
damsel in accents, weak with emotion, and said, 'Blest be thou O
excellent woman of black eyes! As I am burning with desire and paying
thee court, O, accept me! My life is ebbing away. O thou of large eyes,
for thy sake it is, O thou of the splendour of the filaments of the
lotus, that Kama is incessantly piercing me with his keen shafts without
stopping for a moment! O amiable and cheerful girl, I have been bitten by
Kama who is even like a venomous viper. O thou of swelling and large
hips, have mercy on me! O thou of handsome and faultless features, O thou
of face like unto the lotus-petal or the moon, O thou of voice sweet as
that of singing Kinnaras, my life now depends on thee! Without thee, O
timid one, I am unable to live! O thou of eyes like lotus-petals, Kama is
piercing me incessantly! O large-eyed girl, be merciful unto me! It
becometh thee not, O black-eyed maid, to cast me off; O handsome girl, it
behoveth thee to relieve me from such affliction by giving me thy love!
At first sight thou hast attracted my heart. My mind wandereth! Beholding
thee I like not to cast my eyes on any other woman! Be merciful! I am thy
obedient slave--thy adorer! O, accept me! O beautiful lady, O large-eyed
girl at the sight of thee, the god of desire hath entered my heart, and
is piercing me with his shafts! O thou of lotus-eyes, the flame of desire
burneth within me! O, extinguish that flame with the water of thy love
poured on it! O beautiful lady, by becoming mine, pacify thou the
irrepressible god of desire that hath appeared here armed with his deadly
bow and arrows and that is piercing me incessantly with those keen shafts
of his! O thou of the fairest complexion, wed me according to the
Gandharva form, for, O thou of tapering hips, of all forms of marriage
the Gandharva hath been said to be the best.'

"The Gandharva continued, 'Hearing those words of the monarch, Tapati
made answer, 'O king, I am not the mistress of my own self! Be it known
that I am a maiden under the control of my father. If thou really
entertainest an affection for me, demand me of my father. Thou sayest, O
king, that thy heart hath been robbed by me. But thou also hast, at first
sight, robbed me of my heart; I am not the mistress of my body, and
therefore, O best of kings, I do not approach thee; women are never
independent. What girl is there in the three worlds that would not desire
thee for her husband, as thou art kind unto all thy dependents and as
thou art born in a pure race? Therefore, when the opportunity comes, ask
my father Aditya for my hand with worship, ascetic penances, and vows. If
my father bestoweth me upon thee, then, O king, I shall ever be thy
obedient wife. My name is Tapati and I am the younger sister of Savitri,
and the daughter, O bull amongst Kshatriyas of Savitri, of (Sun) the
illuminator of the universe.'"



SECTION CLXXV

(Chaitraratha Parva continued)

"The Gandharva continued, 'Saying this, Tapati of faultless features,
ascended the skies. The monarch thereupon again fell down on the earth.
His ministers and followers searching for him throughout the forest at
length came upon him lying on that solitary spot, and beholding that
excellent king, that mighty bowman, thus lying forsaken on the ground
like a rainbow dropped from the firmament, his minister-in-chief became
like one burnt by a flame of fire. Advancing hastily with affection and
respect, the minister raised that best of monarchs lying prostrate on the
ground and deprived of his senses by desire. Old in wisdom as in age, old
in achievements as in policy, the minister, after having raised the
prostrate monarch, became easy (in mind). Addressing the king in sweet
words that were also for his good, he said, 'Blest be thou, O sinless
one! Fear not, O tiger among kings!' The minister thought that the
monarch, that great feller of hostile ranks in battle, had been lying on
the ground overcome with hunger, thirst, and fatigue. The old man then
sprinkled over the crownless head of the monarch water that was cold and
rendered fragrant with lotus-petals. Slowly regaining his consciousness,
the mighty monarch sent away all his attendants with the exception of his
minister only. After those attendants had retired at his command, the
king sat upon the mountain-breast. Having purified himself duly, the king
sat upon that chief of mountains, and began, with joined palms and
upturned face, to worship Surya. King Samvarana, that smiter of all foes,
thought also of his chief priest Vasishtha, that best of Rishis. The king
continued to sit there day and night without intermission. The Brahmana
sage Vasishtha came there on the twelfth day: that great Rishi of soul
under perfect command knew at once by his ascetic power that the monarch
had lost his senses in consequence of Tapati. And that virtuous and best
of Munis, as soon as he knew this, desirous of benefiting the monarch who
was ever observant of vows, addressed him and gave him every assurance.
The illustrious Rishi, in the very sight of that monarch, ascended upward
to interview Surya, himself possessed of the splendour of that luminary.
The Brahmana then approached with joined hands the god of a thousand rays
and introduced himself cheerfully unto him, saying, 'I am Vasishtha.'
Then Vivaswat of great energy said unto that best of Rishis, 'Welcome art
thou, O great Rishi! Tell me what is in thy mind. O thou of great good
fortune, whatever thou demandest of me, O foremost of eloquent men, I
will confer on thee, however difficult it may be for me!' Thus addressed
by Surya, the Rishi of great ascetic merit, bowing unto the god of light,
replied, saying, 'O Vibhavasu, this thy daughter, Tapati, the younger
sister of Savitri, I ask of thee for Samvarana! That monarch is of mighty
achievements, conversant with virtue, and of high soul. O
firmament-ranger, Samvarana will make a worthy husband for thy daughter.'
Thus addressed by the Rishi Vibhakara, resolved upon bestowing his
daughter upon Samvarana, saluted the Rishi, and replied unto him, saying,
'Oh, Samvarana is the best of monarchs, thou art the best of Rishis,
Tapati is the best of women. What should we do, therefore, but bestow her
on Samvarana?' With these words, the god Tapana, made over his daughter,
Tapati, of every feature perfectly faultless, unto the illustrious
Vasishtha to bestow her upon Samvarana. And the great Rishi then accepted
the girl, Tapati, and taking leave of Surya, came back to the spot, where
that bull amongst the Kurus, of celestial achievements, was. King
Samvarana, possessed by love and with his heart fixed on Tapati,
beholding that celestial maiden of sweet smiles led by Vasishtha, became
exceedingly glad. And Tapati of fair eyebrows came down from the
firmament like lightning from the clouds, dazzling the ten points of the
heavens. And the illustrious Rishi Vasishtha of pure soul approached the
monarch after the latter's twelve nights' vow was over. It was thus that
king Samvarana obtained a wife after having worshipped with like the full
moon. And that mighty bowman, that foremost one in Kuru's race having his
curiosity greatly excited by what he heard of Vasishtha's ascetic power,
asked the Gandharva, saying, 'I desire to hear of the Rishi whom thou
hast mentioned as Vasishtha. O, tell me in full about him! O chief of the
Gandharvas, tell me who this illustrious Rishi was that was the priest of
our forefathers.' The Gandharva replied, 'Vasishtha is Brahma's spiritual
(lit, mind-born) son and Arundhati's husband. Ever difficult of being
conquered by the very immortals, Desire and Wrath, conquered by
Vasishtha's ascetic penances, used to shampoo his feet. Though his wrath
was excited by Viswamitra's offence, that high-souled Rishi did not yet
exterminate Kusikas (the tribe whose king Viswamitra was). Afflicted at
the loss of his sons, he did not, as though powerless, though really
otherwise, do any dreadful act destructive of Viswamitra, Like the ocean
transgressing not its continents, Vasishtha transgressed not (the laws
of) Yama by bringing back his children from the domains of the king of
the dead. It was by obtaining that illustrious one who had conquered his
own self that Ikshvaku and other great monarchs acquired the whole earth.
And, O prince of Kuru's race, it was by obtaining Vasishtha, that best of
Rishis as their priest, that those monarchs performed many grand
sacrifices. And, O best of the Pandavas, that regenerate Rishi assisted
these monarchs in the performance of their sacrifices like Vrihaspati
assisting the immortals. Therefore, look ye for some accomplished and
desirable Brahmana conversant with the Vedas and in whose heart virtue
prevails, to appoint as your priest. A Kshatriya of good lineage,
desirous of extending his dominions by conquering the earth, should, O
Partha, first appoint a priest. He who is desirous of conquering the
earth should have a Brahmana before him. Therefore, O Arjuna, let some
accomplished and learned Brahmana, who has his senses under complete
control and who is conversant with religion, profit and pleasure, be your
priest.'"



Section CLXXVII

(Chaitraratha Parva continued)

"Vaisampayana continued, 'Hearing this, Arjuna said, 'O Gandharva, whence
arose the hostility between Viswamitra and Vasishtha both of whom dwelt
in a celestial hermitage? O, tell us all about it.'

"The Gandharva replied, 'O Partha, the story of Vasishtha is regarded as
a Purana (legend) in all the three worlds. Listen to me as I recite it
fully. There was, in Kanyakuvja, O bull of Bharata's race, a great king
of worldwide fame named Gadhi, the son of Kusika. The virtuous Gadhi had
a son named Viswamitra, that grinder of foes, possessing a large army and
many animals and vehicles. And Viswamitra, accompanied by his ministers,
used to roam in quest of deer through the deep woods and over picturesque
marascetic penances the propitious lord Vivaswat, by the help of
Vasishtha's (ascetic power). And Samvarana, that bull among men with due
rites took Tapati's hand on that mountain-breast which was resorted to by
the celestials and the Gandharvas. The royal sage, with the permission of
Vasishtha, desired to sport with his wife on that mountain. And the king
caused Vasishtha, to be proclaimed his regent in his capital and kingdom,
in the woods and gardens. And bidding farewell unto the monarch,
Vasishtha left him and went away. Samvarana, who sported on that mountain
like a celestial, sported with his wife in the woods and the under-woods
on that mountain for twelve full years. And, O best of the Bharatas, the
god of a thousand eyes poured no rain for twelve years on the capital and
on the kingdom of that monarch. Then, O chastiser of enemies, when that
season of drought broke out, the people of that kingdom, as also the
trees and lower animals began to die fast. And during the continuance of
that dreadful drought, not even a drop of dew fell from the skies and no
corn grew. And the inhabitants in despair, and afflicted with the fear of
hunger, left their homes and fled away in all directions. And the
famished people of the capital and the country began to abandon their
wives and children and grew reckless of one another. The people being
afflicted with hunger, without a morsel of food and reduced to skeletons,
the capital looked very much like the city of the king of the dead, full
of only ghostly beings. On beholding the capital reduced to such a state,
the illustrious and virtuous and best of Rishis, Vasishtha was resolved
upon applying a remedy and brought back unto the city that tiger among
kings, Samvarana, along with his wife, after the latter had passed so
long a period in solitude and seclusion. After the king had entered his
capital, things became as before, for, when that tiger among kings came
back to his own, the god of a thousand eyes, the slayer of Asuras, poured
rain in abundance and caused corn to grow. Revivified by the foremost of
virtuous souls the capital and the country became animated with extreme
joy. The monarch, with his wife, Tapati, once more performed sacrifices
for twelve years, like the lord Indra (god of rain) performing sacrifices
with his wife, Sachi.'

"The Gandharva continued, 'This, O Partha, is the history of Tapati of
old, the daughter of Vivaswat. It is for her that thou art (called)
Tapatya. King Samvarana begot upon Tapati a son named Kuru, who was the
foremost of ascetics. Born in the race of Kuru, thou art, O Arjuna, to be
called Tapatya.'"



SECTION CLXXVI

(Chaitraratha Parva continued)

"Vaisampayana said, 'That bull among the Bharatas, Arjuna, hearing these
words of the Gandharva, was inspired with feelings of devotion and stood
shes (???--JBH), killing deer and wild boars. Once on a time, while out
in quest of deer, the king became weak with exertion and thirst. The
monarch arrived in that state at the asylum of Vasishtha, and the blessed
and illustrious Rishi beholding him arrive, reverenced with his homage
that best of men, king Viswamitra. And O Bharata, the Rishi saluted the
monarch by offering him water to wash his face and feet with, and Arghya,
and wild fruits, and clarified butter. For the illustrious Rishi had a
cow yielding anything that was desired of her. When she was addressed,
saying, 'O give',--she always yielded the article that was sought. And
she yielded various fruits and corn, wild or grown in gardens and fields,
and milk, and many excellent nutritive viands full of six different kinds
of juice (taste?) and like unto nectar itself, and various other kinds of
enjoyable things, O Arjuna, of ambrosial taste for drinking and eating,
and for licking and sucking, and also many precious gems and robes of
various kinds. With these desirable objects in profusion the monarch was
worshipped. And the king with his minister and troops became highly
pleased. And the monarch wondered much, beholding that cow with six
elevated limbs and the beautiful flanks and hips, and five limbs that
were broad, and eyes prominent like those of the frog and beautiful in
size, and high udders, and faultless make, and straight and uplifted
ears, and handsome horns, and well-developed head and neck.

"And, O prince, the son of Gadhi, gratified with everything and
applauding the cow named Nandini, addressed the Rishi, saying, 'O
Brahmana, O great Muni, give me thy Naridini in exchange for ten thousand
kine, or my kingdom. Enjoy thou my kingdom (giving me thy cow).'

"Hearing these words of Viswamitra, Vasishtha said, 'O sinless one, this
cow hath been kept by me for the sake of the gods, guests, and the
Pitris, as also for my sacrifices. I cannot give Nandini in exchange for
even thy kingdom.' Viswamitra replied, 'I am a Kshatriya, but thou art a
Brahmana devoted to asceticism and study. Is there any energy in
Brahmanas who are peaceful and who have their souls under perfect
command? When thou givest me not what I desire in exchange even for ten
thousand cows, I will not abandon the practice of my order; I will take
thy cow even by force!'

"Vasishtha said, 'Thou art a Kshatriya endued with might of arms. Thou
art a powerful monarch. O, do in haste what thou desirest; and stop not
to consider its propriety.'

"The Gandharva continued, 'Thus addressed by Vasishtha, Viswamitra, O
Partha, then forcibly seized Nandini, that cow (white) like the swan or
the moon, and attempted to take her away, afflicting her with stripes and
persecuting her otherwise. The innocent Nandini then began, O Partha, to
low piteously, and approaching the illustrious Vasishtha stood before him
with uplifted face. Though persecuted very cruelly, she refused to leave
the Rishi's asylum.'

"Beholding her in that plight, Vasishtha said, 'O amiable one, thou art
lowing repeatedly and I am hearing thy cries. But, O Nandini, even
Viswamitra is taking thee away by force, what can I do in this matter, as
I am a forgiving Brahmana?'

"The Gandharva continued, 'Then, O bull in Bharata's race, Nandini,
alarmed at the sight of Viswamitra's troops and terrified by Viswamitra
himself, approached the Rishi still closer, and said, 'O illustrious one,
why art thou so indifferent to my poor self afflicted with the stripes of
the cruel troops of Viswamitra and crying so piteously as if I were
masterless?' Hearing these words of the crying and persecuted Nandini,
the great Rishi lost not his patience nor turned from his vow of
forgiveness. He replied, 'The Kshatriya's might lies in physical
strength, the Brahmana's in forgiveness. Because I cannot give up
forgiveness, go thou, O Nandini, if thou choosest.' Nandini answered,
'Castest thou me away, O illustrious one, that thou sayest so? If thou
dost not cast me off, I cannot, O Brahmana, be taken away by force.'
Vasishtha said, 'O blessed one, I do not cast thee off! Stay if thou
canst! O, yonder is thy calf, tied with a stout cord, and even now being
weakened by it!'

"The Gandharva continued, 'Then the cow of Vasishtha, hearing the word
stay, raised her head and neck upward, and became terrible to behold.
With eyes red with rage and lowing repeatedly, she then attacked
Viswamitra's troops on all sides. Afflicted with their stripes and
running hither and thither with those red eyes of hers, her wrath
increased. Blazing with rage, she soon became terrible to behold like
unto the sun in his midday glory. And from her tail she began to rain
showers of burning coals all around. And some moments after, from her
tail she brought forth an army of Palhavas, and from her udders, an army
of Dravidas and Sakas; and from her womb, an army of Yavanas, and from
her dung, an army of Savaras; and from her urine, an army of Kanchis; and
from her sides, an army of Savaras. And from the froth of her mouth came
out hosts of Paundras and Kiratas, Yavanas and Sinhalas, and the
barbarous tribes of Khasas and Chivukas and Pulindas and Chinas and Hunas
with Keralas, and numerous other Mlechchhas. And that vast army of
Mlechchhas in various uniforms, and armed with various weapons, as soon
as it sprang into life, deploying in the very sight of Viswamitra,
attacked that monarch's soldiers. And so numerous was that Mlechchha host
that each particular soldier of Viswamitra was attacked by a band of six
or seven of their enemies. Assailed with a mighty shower of weapons,
Viswamitra's troops broke and fled, panic-stricken, in all directions,
before his very eyes. But, O bull in Bharata's race, the troops of
Vasishtha, though excited with wrath, took not the life of any of
Viswamitra's troops. Nandini simply caused the monarch's army to be
routed and driven off. And driven (from the asylum) twenty-seven full
miles, panic-stricken, they shrieked aloud and beheld not anyone that
could protect them. Viswamitra, beholding this wonderful feat that
resulted from Brahmana prowess, became disgusted with Kshatriya prowess
and said, 'O, fie on Kshatriya prowess! Brahmana prowess is true prowess!
In judging of strength and weakness, I see that asceticism is true
strength.' Saying this, the monarch, abandoning his large domains and
regal splendour and turning his back upon all pleasures, set his mind on
asceticism. Crowned with success in asceticism and filling the three
worlds with the heat of his ascetic penances, he afflicted all creatures
and finally became a Brahmana. The son of Kusika at last drank Soma with
Indra himself (in Heaven).'"



SECTION CLXXVIII

(Chaitraratha Parva continued)

"The Gandharva continued, 'There was, O Partha, a king in this world,
named Kalmashapada, who was of the race of Ikshvaku and was unequalled on
earth for prowess. One day the king went from his capital into the woods
for purposes of hunting, and this grinder of foes pierced (with his
arrows) many deer and wild boars. And in those deep woods the king also
slew many rhinoceroses. Engaged in sport for some length of time, the
monarch became very much fatigued and at last he gave up the chase,
desiring to rest awhile.

"The great Viswamitra, endued with energy, had, a little while ago,
desired to make that monarch his disciple. As the monarch, afflicted with
hunger and thirst, was proceeding through the woods, he came across that
best of Rishis, the illustrious son of Vasishtha, coming along the same
path. The king ever victorious in battle saw that Muni bearing the name
of Saktri, that illustrious propagator of Vasishtha's race, the eldest of
the high-souled Vasishtha's hundred sons, coming along from opposite
direction. The king, beholding him said, 'Stand out of our way.' The
Rishi, addressing the monarch in a conciliatory manner, said unto him
sweetly, 'O king, this is my way. This is the eternal rule of morality
indicated in every treatise on duty and religion, viz., that a king
should ever make way for Brahmanas.' Thus did they address each other
respecting their right of way. 'Stand aside, stand aside', were the words
they said unto each other. The Rishi, who was in the right, did not
yield, nor did the king yield to him from pride and anger. That best of
monarchs, enraged at the Rishi, refusing to yield him the way, acted like
a Rakshasa, striking him with his whip. Thus whipped by the monarch, that
best of Rishis, the son of Vasishtha, was deprived of his senses by
anger, and speedily cursed that first of monarchs, saying, 'O worst of
kings, since thou persecutest like a Rakshasa an ascetic, thou shalt from
this day, became a Rakshasa subsisting on human flesh! Hence, thou worst
of kings! thou shalt wander over the earth, affecting human form!' Thus
did the Rishi Sakti, endued with great prowess, speak unto king
Kalmashapada. At this time Viswamitra, between whom and Vasishtha there
was a dispute about the discipleship of Kalmashapada, approached the
place where that monarch and Vasishtha's son were. And, O Partha, that
Rishi of severe ascetic penances, viz., Viswamitra of great energy,
approached the pair (knowing by his spiritual insight that they had been
thus quarrelling with each other). After the curse had been pronounced,
that best of monarchs knew that Rishi to be Vasishtha's son and equal
unto Vasishtha himself in energy. And, O Bharata, Viswamitra, desirous of
benefiting himself, remained on that spot, concealed from the sight of
both by making himself invisible. Then that best of monarchs, thus cursed
by Saktri, desiring to propitiate the Rishi began to humbly beseech him.
And, O chief of the Kurus, Viswamitra, ascertaining the disposition of
the king (and fearing that the difference might be made up), ordered a
Rakshasa to enter the body of the king. And a Rakshasa of the name of
Kinkara then entered the monarch's body in obedience to Saktri's curse
and Viswamitra's command. And knowing, O chastiser of foes, that the
Rakshasa had possessed himself of the monarch, that best of Rishis,
Viswamitra, then left the spot and went away.

"Shortly after, O Partha, the monarch, possessed by the Rakshasa and
terribly afflicted by him, lost all his senses. At this time a Brahmana
beheld the king in the woods. Afflicted with hunger, that Brahmana begged
of the king some food with meat. The royal sage, Kalmashapada, that
cherisher of friends, answered the Brahmana, saying, 'Stay thou here, O
Brahmana for a moment. On my return, I will give thee whatever food thou
desirest.' Having said this, the monarch went away, but the Brahmana
stayed on there. The high-minded king having roved for some time at
pleasure and according to his will, at last entered his inner apartment.
Thus waking at midnight and remembering his promise, he summoned his cook
and told him of his promise unto the Brahmana staying in the forest. And
he commanded him, saying, 'Hie thee to that forest. A Brahmana waiteth
for me in the hope of food. Go and entertain him with food and meat.'

"The Gandharva continued, 'Thus commanded, the cook went out in search of
meat. Distressed at not having found any, he informed the king of his
failure. The monarch, however, possessed as he was by the Rakshasa,
repeatedly said, without scruple of any kind, 'Feed him with human
flesh.' The cook, saying, 'So be it,' went to the place where the
(king's) executioners were, and thence taking human flesh and washing and
cooking it duly and covering it with boiled rice offered it unto that
hungry Brahmana devoted to ascetic penances. But that best of Brahmanas,
seeing with his spiritual sight that the food was unholy and, therefore,
unworthy of being eaten, said these words with eyes red with anger,
'Because that worst of kings offereth me food that is unholy and unworthy
of being taken, therefore that wretch shall have himself a fondness for
such food. And becoming fond of human flesh as cursed by Saktri of old,
the wretch shall wander over the earth, alarming and otherwise troubling
all creatures.' The curse, therefore, on that king, thus repeated a
second time, became very strong, and the king, possessed by a Rakshasa
disposition, soon lost all his senses.

"A little while after, O Bharata, that best of monarchs, deprived of all
his senses by the Rakshasa within him, beholding Saktri who had cursed
him, said, 'Because thou hast pronounced on me this extraordinary curse,
therefore, I shall begin my life of cannibalism by devouring thee.'
Having said this, the king immediately slew Saktri and ate him up, like a
tiger eating the animal it was fond of. Beholding Saktri thus slain and
devoured, Viswamitra repeatedly urged that Rakshasa (who was within the
monarch) against the other sons of Vasishtha. Like a wrathful lion
devouring small animals, that Rakshasa soon devoured the other sons of
the illustrious Vasishtha that were junior to Saktri in age. But
Vasishtha, learning that all his sons had been caused to be slain by
Viswamitra, patiently bore his grief like the great mountain that bears
the earth. That best of Munis, that foremost of intelligent men, was
resolved rather to sacrifice his own life than exterminate (in anger) the
race of Kusikas. The illustrious Rishi threw himself down from the summit
of Meru, but he descended on the stony ground as though on a heap of
cotton. And, O son of Pandu, when the illustrious one found that death
did not result from that fall, he kindled a huge fire in the forest and
entered it with alacrity. But that fire, though burning brightly,
consumed him not. O slayer of foes, that blazing fire seemed to him cool.
Then the great Muni under the influence of grief, beholding the sea, tied
a stony weight to his neck and threw himself into its waters. But the
waves soon cast him ashore. At last when that Brahmana of rigid vows
succeeded not in killing himself by any means, he returned, in distress
of heart, to his asylum.'"



SECTION CLXXIX

(Chaitraratha Parva continued)

"The Gandharva continued, 'Beholding his asylum bereft of his children,
the Muni afflicted with great grief left it again. And in course of his
wandering he saw, O Partha, a river swollen with the waters of the rainy
season, sweeping away numberless trees and plants that had grown on its
margin. Beholding this, O thou of Kuru's race, the distressed Muni
thinking that he would certainly be drowned if he fell into the waters of
that river, he tied himself strongly with several cords and flung
himself, under the influence of grief, into the current of that mighty
stream. But, O slayer of foes, that stream soon cut those cords and cast
the Rishi ashore. And the Rishi rose from the bank, freed from the cords
with which he had tied himself. And because his cords were thus broken
off by the violence of the current, the Rishi called the stream by the
name of Vipasa (the cord-breaker). For his grief the Muni could not, from
that time, stay in one place; he began to wander over mountains and along
rivers and lakes. And beholding once again a river named Haimavati
(flowing from Himavat) of terrible aspect and full of fierce crocodiles
and other (aquatic) monsters, the Rishi threw himself into it, but the
river mistaking the Brahmana for a mass of (unquenchable) fire,
immediately flew in a hundred different directions, and hath been known
ever since by the name of the Satadru (the river of a hundred courses).
Seeing himself on the dry land even there he exclaimed, 'O, I cannot die
by my own hands!' Saying this, the Rishi once more bent his steps towards
his asylum. Crossing numberless mountains and countries, as he was about
to re-enter his asylum, he was followed by his daughter-in-law named
Adrisyanti. As she neared him, he heard the sound from behind of a very
intelligent recitation of the Vedas with the six graces of elocution.
Hearing that sound, the Rishi asked, 'Who is it that followeth me?' His
daughter-in-law then answered, 'I am Adrisyanti, the wife of Saktri. I am
helpless, though devoted to asceticism.' Hearing her, Vasishtha said, 'O
daughter, whose is this voice that I heard, repeating the Vedas along
with the Angas like unto the voice of Saktri reciting the Vedas with the
Angas?' Adrisyanti answered, 'I bear in my womb a child by thy son
Saktri. He hath been here full twelve years. The voice thou hearest is
that of the Muni, who is reciting the Vedas.'

"The Gandharva continued, 'Thus addressed by her the illustrious
Vasishtha became exceedingly glad. And saying, 'O, there is a child (of
my race)!'--he refrained, O Partha, from self-destruction. The sinless
one accompanied by his daughter-in-law, then returned to his asylum. And
the Rishi saw one day in the solitary woods (the Rakshasa) Kalmashapada.
The king, O Bharata, possessed by fierce Rakshasa, as he saw the Rishi,
became filled with wrath and rose up, desiring to devour him. And
Adrisyanti beholding before her that the Rakshasa of cruel deeds,
addressed Vasishtha in these words, full of anxiety and fear, 'O
illustrious one, the cruel Rakshasa, like unto Death himself armed with
(his) fierce club, cometh towards us with a wooden club in hand! There is
none else on earth, except thee, O illustrious one, and, O foremost of
all that are conversant with the Vedas to restrain him today. Protect me,
O illustrious one, from this cruel wretch of terrible mien. Surely, the
Rakshasa cometh hither to devour us' Vasishtha, hearing this, said, 'Fear
not, O daughter, there is no need of any fear from any Rakshasa. This one
is no Rakshasa from whom thou apprehendest such imminent danger. This is
king Kalmashapada endued with great energy and celebrated on earth. That
terrible man dwelleth in these woods.'

"The Gandharva continued, 'Beholding him advancing, the illustrious Rishi
Vasishtha, endued with great energy, restrained him, O Bharata, by
uttering the sound Hum. Sprinkling him again with water sanctified with
incantations the Rishi freed the monarch from that terrible curse. For
twelve years the monarch had been overwhelmed by the energy of
Vasishtha's son like Surya seized by the planet (Rahu) during the season
of an eclipse. Freed from the Rakshasa the monarch illumined that large
forest by his splendour like the sun illumining the evening clouds.
Recovering his power of reason, the king saluted that best of Rishis with
joined palms and said, 'O illustrious one, I am the son of Sudasa and thy
disciple, O best of Munis! O, tell me what is thy pleasure and what I am
to do.' Vasishtha replied, saying, 'My desire hath already been
accomplished. Return now to thy kingdom and rule thy subjects. And, O
chief of men, never insult Brahmanas any more.' The monarch replied, 'O
illustrious one, I shall never more insult superior Brahmanas. In
obedience to thy command I shall always worship Brahmanas. But, O best of
Brahmanas, I desire to obtain from thee that by which, O foremost of all
that are conversant with the Vedas, I may be freed from the debt I owe to
the race of Ikshvaku! O best of men, it behoveth thee to grant me, for
the perpetuation of Ikshvaku's race, a desirable son possessing beauty
and accomplishments and good behaviour.'

"The Gandharva continued, 'Thus addressed, Vasishtha, that best of
Brahmanas devoted to truth replied unto that mighty bowman of a monarch,
saying, 'I will give you.' After some time, O prince of men, Vasishtha,
accompanied by the monarch, went to the latter's capital known all over
the earth by the name of Ayodhya. The citizens in great joy came out to
receive the sinless and illustrious one, like the dwellers in heaven
coming out to receive their chief. The monarch, accompanied by Vasishtha,
re-entered his auspicious capital after a long time. The citizens of
Ayodhya beheld their king accompanied by his priest, as if he were the
rising sun. The monarch who was superior to everyone in beauty filled by
his splendour the whole town of Ayodhya, like the autumnal moon filling
by his splendour the whole firmament. And the excellent city itself, in
consequence of its streets having been watered and swept, and of the rows
of banners and pendants beautifying it all around, gladdened the
monarch's heart. And, O prince of Kuru's race, the city filled as it was
with joyous and healthy souls, in consequence of his presence, looked gay
like Amaravati with the presence of the chief of the celestials. After
the royal sage had entered his capital, the queen, at the king's command,
approached Vasishtha. The great Rishi, making a covenant with her, united
himself with her according to the high ordinance. And after a little
while, when the queen conceived, that best of Rishis, receiving the
reverential salutations of the king, went back to his asylum. The queen
bore the embryo in her womb for a long time. When she saw that she did
not bring forth anything, she tore open her womb by a piece of stone. It
was then that at the twelfth year (of the conception) was born Asmaka,
that bull amongst men, that royal sage who founded (the city of)
Paudanya.'"



SECTION CLXXX

(Chaitraratha Parva continued)

"The Gandharva continued, 'Then, O Partha, Adrisyanti, who had been
residing in Vasishtha's asylum, brought forth (when the time came) a son
who was the perpetuator of Saktri's race and who was a second Saktri in
everything. O foremost of Bharatas, that best of Munis, the illustrious
Vasishtha himself performed the usual after-birth ceremonies of his
grandson. And, because the Rishi Vasishtha had resolved on
self-destruction but had abstained therefrom as soon as he knew of the
existence of that child, that child, when born, was called Parasara (the
vivifier of the dead). The virtuous Parasara, from the day of his birth,
knew Vasishtha for his father and behaved towards the Muni as such. One
day, O son of Kunti, the child addressed Vasishtha, that first of
Brahmana sages, as father, in the presence of his mother Adrisyanti.
Adrisyanti, hearing the very intelligible sound father sweetly uttered by
her son, addressed him with tearful eyes and said, 'O child, do not
address this thy grandfather as father? Thy father, O son, has been
devoured by a Rakshasa in a different forest. O innocent one, he is not
thy father whom thou regardest so. The revered one is the father of that
celebrated father of thine.' Thus addressed by his mother that best of
Rishis of truthful speech, gave way to sorrow, but soon fired up and
resolved to destroy the whole creation. Then that illustrious and great
ascetic Vasishtha, that foremost of all persons conversant with Brahma,
that son of Mitravaruna, that Rishi acquainted with positive truth,
addressed his grandson who had set his heart upon the destruction of the
world. Hear, O Arjuna, the arguments by which Vasishtha succeeded in
driving out that resolution from his grandson's mind.'

"The Gandharva continued, 'Then Vasishtha said, 'There was a celebrated
king of the name of Kritavirya. That bull among the kings of the earth
was the disciple of the Veda-knowing Bhrigus. That king, O child, after
performing the Soma sacrifice, gratified the Brahmanas with great
presents of rice and wealth. After that monarch had ascended to heaven,
an occasion came when his descendants were in want of wealth. And knowing
that the Bhrigus were rich, those princes went unto those best of
Brahmanas, in the guise of beggars. Some amongst the Bhrigus, to protect
their wealth, buried it under earth; and some from fear of the
Kshatriyas, began to give away their wealth unto (other) Brahmanas; while
some amongst them duly gave unto the Kshatriyas whatever they wanted. It
happened, however, that some Kshatriyas, in digging as they pleased at
the house of particular Bhargava, came upon a large treasure. And the
treasure was seen by all those bulls among Kshatriyas who had been there.
Enraged at what they regarded as the deceitful behaviour of the Bhrigus,
the Kshatriyas insulted the Brahmanas, though the latter asked for mercy.
And those mighty bowmen began to slaughter the Bhrigus with their sharp
arrows. And the Kshatriyas wandered over the earth, slaughtering even the
embryos that were in the wombs of the women of the Bhrigu race. And while
the Bhrigu race was thus being exterminated, the women of that tribe fled
from fear to the inaccessible mountains of Himavat. And one amongst these
women, of tapering thighs, desiring to perpetuate her husband's race,
held in one of her thighs an embryo endued with great energy. A certain
Brahmana woman, however, who came to know this fact, went from fear unto
the Kshatriyas and reported the matter unto them. And the Kshatriyas then
went to destroy that embryo. Arrived at the place, they beheld the
would-be mother blazing with inborn energy, and the child that was in her
thigh came out tearing up the thigh and dazzling the eyes of those
Kshatriyas like the midday sun. Thus deprived of their eyes, the
Kshatriyas began to wander over those inaccessible mountains. And
distressed at the loss of sight, the princes were afflicted with woe, and
desirous of regaining the use of their eyes they resolved to seek the
protection of that faultless woman. Then those Kshatriyas, afflicted with
sorrow, and from loss of sight like unto a fire that hath gone out,
addressed with anxious hearts that illustrious lady, saying, 'By thy
grace. O lady, we wish to be restored to sight. We shall then return to
our homes all together and abstain for ever from our sinful practice. O
handsome one, it behoveth thee with thy child to show us mercy. It
behoveth thee to favour these kings by granting them their eye-sight.'"



SECTION CLXXXI

(Chaitraratha Parva continued)

"Vasishtha continued, 'The Brahmana lady, thus addressed by them, said,
'Ye children, I have not robbed you of your eye-sight, nor am I angry
with you. This child, however, of the Bhrigu race hath certainly been
angry with you. There is little doubt, ye children, that ye have been
robbed of your sight by that illustrious child whose wrath hath been
kindled at the remembrance of the slaughter of his race. Ye children,
while ye were destroying even the embryos of the Bhrigu race, this child
was held by me in my thigh for a hundred years! And in order that the
prosperity of Bhrigu's race might be restored, the entire Vedas with
their branches came unto this one even while he was in the womb. It is
plain that this scion of the Bhrigu race, enraged at the slaughter of his
fathers, desireth to slay you! It is by his celestial energy that your
eyes have been scorched. Therefore, ye children, pray ye unto this my
excellent child born of my thigh. Propitiated by your homage he may
restore your eye-sight.'

"Vasishtha continued, 'Hearing those words of the Brahmana lady, all
these princes addressed the thigh-born child, saying, 'Be propitious!'
And the child became propitious unto them. And that best of Brahmana
Rishis, in consequence of his having been born after tearing open his
mother's thigh, came to be known throughout the three worlds by the name
of Aurva (thigh-born). And those princes regaining their eye-sight went
away. But the Muni Aurva of the Bhrigu race resolved upon overcoming the
whole world. And the high-souled Rishi set his heart, O child, upon the
destruction of every creature in the world. And that scion of the Bhrigu
race, for paying homage (as he regarded) unto his slaughtered ancestors,
devoted himself to the austerest of penances with the object of
destroying the whole world. And desirous of gratifying his ancestors, the
Rishi afflicted by his severe asceticism the three worlds with the
celestials, the Asuras and human beings. The Pitris, then, learning what
the child of their race was about, all came from their own region unto
the Rishi and addressing him said:

'Aurva, O son, fierce thou hast been in thy asceticism. Thy power hath
been witnessed by us. Be propitious unto the three worlds. O, control thy
wrath. O child, it was not from incapacity that the Bhrigus of souls
under complete control were, all of them, indifferent to their own
destruction at the hands of the murderous Kshatriyas. O child, when we
grew weary of the long periods of life alloted to us, it was then that we
desired our own destruction through the instrumentality of the
Kshatriyas. The wealth that the Bhrigus had placed in their house
underground had been placed only with the object of enraging the
Kshatriyas and picking a quarrel with them. O thou best of Brahmanas, as
we were desirous of heaven, of what use could wealth be to us? The
treasurer of heaven (Kuvera) had kept a large treasure for us. When we
found that death could not, by any means, overtake us all, it was then, O
child, that we regarded this as the best means (of compassing our
desire). They who commit suicide never attain to regions that are
blessed. Reflecting upon this, we abstained from self-destruction. That
which, therefore thou desirest to do is not agreeable to us. Restrain thy
mind, therefore, from the sinful act of destroying the whole world. O
child, destroy not the Kshatriyas nor the seven worlds. O, kill this
wrath of thine that staineth thy ascetic energy.'"



SECTION CLXXXII

(Chaitraratha Parva continued)

"The Gandharva said, 'Vasishtha after this, continued the narration
saying, 'Hearing these words of the Pitris, Aurva, O child, replied unto
them to this effect:

'Ye Pitris, the vow I have made from anger for the destruction of all the
worlds, must not go in vain. I cannot consent to be one whose anger and
vows are futile. Like fire consuming dry woods, this rage of mine will
certainly consume me if I do not accomplish my vow. The man that
represseth his wrath that hath been excited by (adequate) cause, becometh
incapable of duly compassing the three ends of life (viz., religion,
profit and pleasure). The wrath that kings desirous of subjugating the
whole earth exhibit, is not without its uses. It serveth to restrain the
wicked and to protect the honest. While lying unborn within my mother's
thigh, I heard the doleful cries of my mother and other women of the
Bhrigu race who were then being exterminated by the Kshatriyas. Ye
Pitris, when those wretches of Kshatriyas began to exterminate the
Bhrigus together with unborn children of their race, it was then that
wrath filled my soul. My mother and the other women of our race, each in
an advanced state of pregnancy, and my father, while terribly alarmed,
found not in all the worlds a single protector. Then when the Bhrigu
women found not a single protector, my mother held me in one of her
thighs. If there be a punisher of crimes in the worlds no one in all the
worlds would dare commit a crime; if he findeth not a punisher, the
number of sinners becometh large. The man who having the power to prevent
or punish sin doth not do so knowing that a sin hath been committed, is
himself defiled by that sin. When kings and others, capable of protecting
my fathers, protect them not, postponing that duty preferring the
pleasures of life, I have just cause to be enraged with them. I am the
lord of the creation, capable of punishing its iniquity. I am incapable
of obeying your command. Capable of punishing this crime, if I abstain
from so doing, men will once more have to undergo a similar persecution.
The fire of my wrath too that is ready to consume the worlds, if
repressed, will certainly consume by its own energy my own self. Ye
masters, I know that ye ever seek the good of the worlds: direct me,
therefore, as to what may benefit both myself and the worlds.'

"Vasishtha continued, 'The Pitris replied saying, O, throw this fire that
is born of thy wrath and that desireth to consume the worlds, into the
waters. That will do thee good. The worlds, indeed, are all dependent on
water (as their elementary cause). Every juicy substance containeth
water, indeed the whole universe is made of water. Therefore, O thou best
of Brahmanas, cast thou this fire of thy wrath into the waters. If,
therefore, thou desirest it, O Brahmana, let this fire born of thy wrath
abide in the great ocean, consuming the waters thereof, for it hath been
said that the worlds are made of water. In this way, O thou sinless one,
thy word will be rendered true, and the worlds with the gods will not be
destroyed.'

"Vasishtha continued, 'Then, O child, Aurva cast the fire of his wrath
into the abode of Varuna. And that fire which consumeth the waters of the
great ocean, became like unto a large horse's head which persons
conversant with the Vedas call by the name of Vadavamukha. And emitting
itself from that mouth it consumeth the waters of the mighty ocean. Blest
be thou! It behoveth not thee, therefore, to destroy the worlds. O thou
Parasara, who art acquainted with the higher regions, thou foremost of
wise men!'"



SECTION CLXXXIII

(Chaitraratha Parva continued)

"The Gandharva continued, 'The Brahmana sage (Parasara) thus addressed by
the illustrious Vasishtha restrained his wrath from destroying the
worlds. But the Rishi Parasara endued with great energy--the son of
Saktri--the foremost of all persons acquainted with the Vedas--performed
a grand Rakshasa sacrifice. And remembering the slaughter of (his father)
Saktri, the great Muni began to consume the Rakshasas, young and old, in
the sacrifice he performed. And Vasishtha did not restrain him from this
slaughter of the Rakshasa, from the determination of not obstructing this
second vow (of his grandson). And in that sacrifice the great Muni
Parasara sat before three blazing fires, himself like unto a fourth fire.
And the son of Saktri, like the Sun just emerging from the clouds,
illuminated the whole firmament by that stainless sacrifice of his into
which large were the libations poured of clarified butter. Then Vasishtha
and the other Rishis regarded that Muni blazing with his own energy as if
he were the second Sun. Then the great Rishi Atri of liberal soul
desirous of ending that sacrifice, an achievement highly difficult for
others,--came to that place. And there also came, O thou slayer of all
foes, Pulastya and Pulaha, and Kratu the performer of many great
sacrifices, all influenced by the desire of saving the Rakshasas. And, O
thou bull of the Bharata race, Pulastya then, seeing that many Rakshasas
had already been slain, told these words unto Parasara that oppressor of
all enemies:

'There is no obstruction, I hope, to this sacrifice of thine, O child!
Takest thou any pleasure, O child, in this slaughter of even all those
innocent Rakshasas that know nothing of thy father's death. It behoveth
thee not to destroy any creatures thus. This, O child, is not the
occupation of a Brahmana devoted to asceticism. Peace is the highest
virtue. Therefore, O Parasara, establish thou peace. How hast thou, O
Parasara, being so superior, engaged thyself in such a sinful practice?
It behoveth not thee to transgress against Saktri himself who was
well-acquainted with all rules of morality. It behoveth not thee to
extirpate any creatures. O descendant of Vasishtha's race, that which
befell thy father was brought about by his own curse. It was for his own
fault that Saktri was taken hence unto heaven. O Muni, no Rakshasa was
capable of devouring Saktri; he himself provided for his own death. And,
O Parasara, Viswamitra was only a blind instrument in that matter. Both
Saktri and Kalmashapada, having ascended to heaven are enjoying great
happiness. And, the other sons also of the great Rishi Vasishtha who were
younger than Saktri, are even now enjoying themselves with the
celestials. And, O child, O offspring of Vasishtha's son, thou hast also
been, in this sacrifice, only an instrument in the destruction of these
innocent Rakshasas. O, blest be thou! Abandon this sacrifice of thine.
Let it come to an end.'

"The Gandharva continued, 'Thus addressed by Pulastya, as also by the
intelligent Vasishtha, that mighty Muni--the son of Saktri then brought
that sacrifice to an end. And the Rishi cast the fire that he had ignited
for the purpose of the Rakshasas' sacrifice into the deep woods on the
north of the Himavat. And that fire may be seen to this day consuming
Rakshasas and trees and stones in all seasons.'"



SECTION CLXXXIV

(Chaitraratha Parva continued)

"Arjuna asked, 'What for, O Gandharva, did king Kalmashapada command his
queen to go unto that foremost of all persons conversant with the
Vedas--the master Vasishtha? Why also did that illustrious and great
Rishi Vasishtha himself who was acquainted with every rule of morality
know a woman he should not have known? O friend, was this an act of sin
on the part of Vasishtha? It behoveth thee to remove the doubts I
entertain and refer to thee for solution.'

"The Gandharva replied, saying, 'O irrepressible Dhananjaya, listen to me
as I answer the question thou hast asked in respect of Vasishtha and king
Kalmashapada that cherisher of friends. O thou best of the Bharatas, I
have told thee all about the curse of king Kalmashapada by Saktri, the
illustrious son of Vasishtha. Brought under the influence of the curse,
that smiter of all foes--king Kalmashapada--with eyes whirling in anger
went out of his capital accompanied by his wife. And entering with his
wife the solitary woods the king began to wander about. And one day while
the king under the influence of the curse was wandering through that
forest abounding in several kinds of deer and various other animals and
overgrown with numerous large trees and shrubs and creepers and
resounding with terrible cries, he became exceedingly hungry. And the
monarch thereupon began to search for some food. Pinched with hunger, the
king at last saw, in a very solitary part of the woods, a Brahmana and
his wife enjoying each other. Alarmed at beholding the monarch the couple
ran away, their desire ungratified. Pursuing the retreating pair, the
king forcibly seized the Brahmana. Then the Brahmani, beholding her lord
seized, addressed the monarch, saying, 'Listen to what I say, O monarch
of excellent vows! It is known all over the world that thou art born in
the solar race, and that thou art ever vigilant in the practice of
morality and devoted to the service of thy superiors. It behoveth thee
not to commit sin, O thou irrepressible one, deprived though thou hast
been of thy senses by (the Rishi's) curse. My season hath come, and
wishful of my husband's company I was connected with him. I have not been
gratified yet. Be propitious unto us, O thou best of kings! Liberate my
husband.' The monarch, however, without listening to her cries cruelly
devoured her husband like a tiger devouring its desirable prey. Possessed
with wrath at this sight, the tears that that woman shed blazed up like
fire and consumed everything in that place. Afflicted with grief at the
calamity that overtook her lord, the Brahmani in anger cursed the royal
sage Kalmashapada, 'Vile wretch, since thou hast today cruelly devoured
under my very nose my illustrious husband dear unto me, even before my
desires have been gratified, therefore shall thou, O wicked one afflicted
by my curse, meet with instant death when thou goest in for thy wife in
season. And thy wife, O wretch, shall bring forth a son uniting herself
with that Rishi Vasishtha whose children have been devoured by thee. And
that child, O worst of kings, shall be the perpetuator of thy race.' And
cursing the monarch thus, that lady of Angira's house bearing every
auspicious mark, entered the blazing fire in the very sight of the
monarch. And, O thou oppressor of all foes, the illustrious and exalted
Vasishtha by his ascetic power and spiritual insight immediately knew
all. And long after this, when the king became freed from his curse, he
approached his wife Madayanati when her season came. But Madayanati
softly sent him away. Under the influence of passion the monarch had no
recollection of that curse. Hearing, however, the words of his wife, the
best of kings became terribly alarmed. And recollecting the curse he
repented bitterly of what he had done. It was for this reason, O thou
best of men, that the monarch infected with the Brahmani's curse,
appointed Vasishtha to beget a son upon his queen.'"



SECTION CLXXXV

(Chaitraratha Parva continued)

"Arjuna asked, 'O Gandharva, thou art acquainted with everything. Tell
us, therefore, which Veda-knowing Brahmana is worthy to be appointed as
our priest.'

"The Gandharva replied, 'There is in these woods a shrine of the name of
Utkochaka. Dhaumya, the younger brother of Devala is engaged there in
ascetic penances. Appoint him, if ye desire, your priest."

"Vaisampayana said, 'Then Arjuna, highly pleased with everything that had
happened, gave unto that Gandharva, his weapon of fire with befitting
ceremonies. And addressing him, the Pandava also said, 'O thou best of
Gandharvas, let the horses thou givest us remain with thee for a time.
When the occasion cometh, we will take them from thee. Blest be thou.'
Then the Gandharva and the Pandavas, respectfully saluting each other,
left the delightful banks of the Bhagirathi and went wheresoever they
desired. Then, O Bharata, the Pandavas going to Utkochaka, the sacred
asylum of Dhaumya installed Dhaumya as their priest. And Dhaumya, the
foremost of all conversant with the Vedas, receiving them with presents
of wild fruits and (edible) roots, consented to become their priest. And
the Pandavas with their mother forming the sixth of the company, having
obtained that Brahmana as their priest regarded their sovereignty and
kingdom as already regained and the daughter of the Panchala king as
already obtained in the Swayamavara. And those bulls of the Bharata race,
having obtained the master Dhaumya as their priest, also regarded
themselves as placed under a powerful protector. And the high-souled
Dhaumya, acquainted with the true meaning of the Vedas and every rule of
morality, becoming the spiritual preceptor of the virtuous Pandavas, made
them his Yajamanas (spiritual disciples). And that Brahmana, beholding
those heroes endued with intelligence and strength and perseverance like
unto the celestials, regarded them as already restored, by virtue of
their own accomplishments to their sovereignty and kingdom. Then those
kings of men, having had benedictions uttered upon them by that Brahmana,
resolved to go, accompanied by him, to the Swayamvara of the Princess of
Panchala.'"



SECTION CLXXXVI

(Swayamvara Parva)

"Vaisampayana said, 'Then those tigers among men--those brothers--the
five Pandavas, set out for Panchala to behold that country and Draupadi
and the festivities (in view of her marriage). And those tigers among
men--those oppressors of all enemies--in going along with their mother,
saw on the way numerous Brahmanas proceeding together. And those
Brahmanas who were all Brahmacharis beholding the Pandavas, O king, asked
them, 'Where are ye going to? Whence also are ye come?' And Yudhishthira
replied unto them, saying, 'Ye bulls among Brahmanas, know ye that we are
uterine brothers proceeding together with our mother. We are coming even
from Ekachakra.' The Brahmanas then said, 'Go ye this very day to the
abode of Drupada in the country of the Panchalas. A great Swayamvara
takes place there, on which a large sum of money will be spent. We also
are proceeding thither. Let us all go together. Extraordinary festivities
will take place (in Drupada's abode). The illustrious Yajnasena,
otherwise called Drupada, had a daughter risen from the centre of the
sacrificial altar. Of eyes like lotus-petals and of faultless features
endued with youth and intelligence, she is extremely beautiful. And the
slender-waisted Draupadi of every feature perfectly faultless, and whose
body emitteth a fragrance like unto that of the blue lotus for two full
miles around, is the sister of the strong-armed Dhrishtadyumna gifted
with great prowess--the (would-be) slayer of Drona--who was born with
natural mail and sword and bow and arrows from the blazing fire, himself
like unto the second Fire. And that daughter of Yajnasena will select a
husband from among the invited princes. And we are repairing thither to
behold her and the festivities on the occasion, like unto the festivities
of heaven. And to that Swayamvara will come from various lands kings and
princes who are performers of sacrifices in which the presents to the
Brahmanas are large: who are devoted to study, are holy, illustrious, and
of rigid vows; who are young and handsome; and who are mighty
car-warriors and accomplished in arms. Desirous of winning (the hand of)
the maiden those monarchs will all give away much wealth and kine and
food and other articles of enjoyment. And taking all they will give away
and witnessing the Swayamvara, and enjoying the festivities, we shall go
wheresoever we like. And there will also come unto that Swayamvara, from
various countries, actors, and bards singing the panegyrics of kings, and
dancers, and reciters of Puranas, and heralds, and powerful athletes. And
beholding all these sights and taking what will be given away to
illustrious ones, ye will return with us. Ye are all handsome and like
unto the celestials! Beholding you, Krishna may, by chance, choose some
one amongst you superior to the rest. This thy brother of mighty arms and
handsome and endued with beauty also, engaged in (athletic) encounters,
may, by chance, earn great wealth.'

"On hearing these words of the Brahmanas, Yudhishthira replied, 'Ye
Brahmanas, we will all go with you to witness that maiden's
Swayamvara--that excellent jubilee.'"



SECTION CLXXXVII

(Swayamvara Parva continued)

"Vaisampayana said, 'Thus addressed by the Brahmanas, the Pandavas, O
Janamejaya, proceeded towards the country of the southern Panchalas ruled
over by the king Drupada. And on their way those heroes beheld the
illustrious Dwaipayana--that Muni of pure soul, and perfectly sinless.
And duly saluting the Rishi and saluted by him, after their conversation
was over, commanded by him they proceeded to Drupada's abode. And those
mighty chariot-fighters proceeded by slow stages staying for some time
within those beautiful woods and by fine lakes that they beheld along
their way. Devoted to study, pure in their practices, amiable, and
sweet-speeched, the Pandavas at last entered the country of the
Panchalas. And beholding the capital, as also the fort, they took up
their quarters in the house of a potter, Adopting the Brahmanical
profession, they began to lead an eleemosynary life. And no men
recognised those heroes during their stay in Drupada's capital.

"Yajnasena always cherished the desire of bestowing his daughter on
Kiriti (Arjuna), the son of Pandu. But he never spoke of it to anybody.
And, O Janamejaya, the king of Panchala thinking of Arjuna caused a very
stiff bow to be made that was incapable of being bent by any except
Arjuna. Causing some machinery to be erected in the sky, the king set up
a mark attached to that machinery. And Drupada said, 'He that will string
this bow and with these well-adorned arrows shoot the mark above the
machine shall obtain my daughter.'

"Vaisampayana continued, 'With these words king Drupada proclaimed the
Swayamvara. On hearing of them, O Bharata, the kings of other lands came
to his capital. And there came also many illustrious Rishis desirous of
beholding the Swayamvara. And there came also, O king, Duryodhana and the
Kurus accompanied by Kama. There also came many superior Brahmanas from
every country. And the monarchs who came there were all received with
reverence by the illustrious Drupada. Desirous of beholding the
Swayamvara, the citizens, roaring like the sea, all took their seats on
the platforms that were erected around the amphitheatre. The monarch
entered the grand amphitheatre by the north-eastern gate. And the
amphitheatre which itself had been erected on an auspicious and level
plain to the north-east of Drupada's capital, was surrounded by beautiful
mansions. And it was enclosed on all sides with high walls and a moat
with arched doorways here and there. The vast amphitheatre was also
shaded by a canopy of various colours. And resounding with the notes of
thousands of trumpets, it was scented with black aloes and sprinkled all
over with water mixed with sandal-paste and decorated with garlands of
flowers. It was surrounded with high mansions perfectly white and
resembling the cloud-kissing peaks of Kailasa. The windows of those
mansions were covered with net works of gold; the walls were set with
diamonds and precious costly carpets and cloths. All those mansions
adorned with wreaths and garlands of flowers and rendered fragrant with
excellent aloes, were all white and spotless, like unto the necks of
swans. And the fragrance therefrom could be perceived from the distance
of a Yojana (eight miles). And they were each furnished with a hundred
doors wide enough to admit a crowd of persons; they were adorned with
costly beds and carpets, and beautified with various metals; they
resembled the peaks of the Himavat. And in those seven-storied houses of
various sizes dwelt the monarchs invited by Drupada whose persons were
adorned with every ornament and who were possessed with the desire of
excelling one another. And the inhabitants of the city and the country
who had come to behold Krishna and taken their seats on the excellent
platforms erected around, beheld seated within those mansions those lions
among kings who were all endued with the energy of great souls. And those
exalted sovereigns were all adorned with the fragrant paste of the black
aloe. Of great liberality, they were all devoted to Brahma and they
protected their kingdoms against all foes. And for their own good deeds
they were loved by the whole world.

"The Pandavas, too, entering that amphitheatre, sat with the Brahmanas
and beheld the unequalled affluence of the king of the Panchalas. And
that concourse of princes, Brahmanas, and others, looking gay at the
performances of actors and dancers (large presents of every kind of
wealth being constantly made), began to swell day by day. And it lasted,
O king, several days, till on the sixteenth day when it was at its full,
the daughter of Drupada, O thou bull of the Bharata race, having washed
herself clean entered the amphitheatre, richly attired and adorned with
every ornament and bearing in her hand a dish of gold (whereon were the
usual offerings of Arghya) and a garland of flowers. Then the priest of
the lunar race--a holy Brahmana conversant with all mantras--ignited the
sacrificial fire and poured on it with due rites libations of clarified
butter. And gratifying Agni by these libations and making the Brahmanas
utter the auspicious formula of benediction, stopped the musical
instruments that were playing all around. And when that vast
amphitheatre, O monarch, became perfectly still, Dhrishtadyumna possessed
of a voice deep as the sound of the kettledrum or the clouds, taking hold
of his sister's arm, stood in the midst of that concourse, and said, with
a voice loud and deep as the roar of the clouds, these charming words of
excellent import, 'Hear ye assembled kings, this is the bow, that is the
mark, and these are the arrows. Shoot the mark through the orifice of the
machine with these five sharpened arrows. Truly do I say that, possessed
of lineage, beauty of persons, and strength whoever achieveth this great
feat shall obtain today this my sister, Krishna for his wife.' Having
thus spoken unto the assembled monarchs Drupada's son then addressed his
sister, reciting unto her the names and lineages and achievements of
those assembled lords of the earth.'"



SECTION CLXXXVIII

(Swayamvara Parva continued)

"Dhrishtadyumna said, 'Duryodhana, Durvisaha, Durmukha and
Dushpradharshana, Vivinsati, Vikarna, Saha, and Duhsasana; Yuyutsu and
Vayuvega and Bhimavegarava; Ugrayudha, Valaki, Kanakayu, and Virochana,
Sukundala, Chitrasena, Suvarcha, and Kanakadhwaja; Nandaka, and Vahusali,
and Tuhunda, and Vikata; these, O sister, and many other mighty sons of
Dhritarashtra--all heroes--accompanied by Karna, have come for thy hand.
Innumerable other illustrious monarchs all bulls among Kshatriyas--have
also come for thee. Sakuni, Sauvala, Vrisaka, and Vrihadvala,--these sons
of the king Gandhara--have also come. Foremost of all wielders of
weapons--the illustrious Aswatthaman and Bhoja, adorned with every
ornament have also come for thee. Vrihanta, Manimana, Dandadhara,
Sahadeva, Jayatsena, Meghasandhi, Virata with his two sons Sankha and
Uttara, Vardhakshemi, Susarma, Senavindu, Suketu with his two sons Sunama
and Suvarcha, Suchitra, Sukumara, Vrika, Satyadhriti, Suryadhwaja,
Rochamana, Nila, Chitrayudha, Agsuman, Chekitana, the mighty Sreniman,
Chandrasena the mighty son of Samudrasena, Jarasandha, Vidanda, and
Danda--the father and son, Paundraka, Vasudeva, Bhagadatta endued with
great energy, Kalinga, Tamralipta, the king of Pattana, the mighty
car-warrior Salya, the king of Madra, with his son, the heroic
Rukmangada, Rukmaratha, Somadatta of the Kuru race with his three sons,
all mighty chariot-fighters and heroes, viz., Bhuri, Bhurisrava, and
Sala, Sudakshina, Kamvoja of the Puru race, Vrihadvala, Sushena, Sivi,
the son of Usinara, Patcharanihanta, the king of Karusha, Sankarshana
(Valadeva), Vasudeva (Krishna) the mighty son of Rukmini, Samva,
Charudeshna, the son of Pradyumna with Gada, Akrura, Satyaki, the
high-souled Uddhava, Kritavarman, the son of Hridika, Prithu, Viprithu,
Viduratha, Kanka, Sanku with Gaveshana, Asavaha, Aniruddha, Samika,
Sarimejaya, the heroic Vatapi Jhilli Pindaraka, the powerful Usinara, all
these of the Vrishni race, Bhagiratha, Vrihatkshatra, Jayadratha the son
of Sindhu, Vrihadratha, Valhika, the mighty charioteer Srutayu, Uluka,
Kaitava, Chitrangada and Suvangada, the highly intelligent Vatsaraja, the
king of Kosala, Sisupala and the powerful Jarasandha, these and many
other great kings--all Kshatriyas celebrated throughout the world--have
come, O blessed one, for thee. Endued with prowess, these will shoot the
mark. And thou shalt choose him for thy husband who amongst these will
shoot the mark.'"



SECTION CLXXXIX

(Swayamvara Parva continued)

"Vaisampayana said, 'Then those youthful princes adorned with ear-rings,
vying with one another and each regarding himself accomplished in arms
and gifted with might, stood up brandishing their weapons. And
intoxicated with pride of beauty, prowess, lineage, knowledge, wealth,
and youth, they were like Himalayan elephants in the season of rut with
crowns split from excess of temporal juice. And beholding each other with
jealousy and influenced by the god of desire, they suddenly rose up from
their royal seats, exclaiming 'Krishna shall be mine.' And the Kshatriyas
assembled in that amphitheatre, each desirous of winning the daughter of
Drupada, looked like the celestial (of old) standing round Uma, the
daughter of the King of mountains. Afflicted with the shafts of the god
of the flowery bow and with hearts utterly lost in the contemplation of
Krishna, those princes descended into the amphitheatre for winning the
Panchala maiden and began to regard even their best friends with
jealousy. And there came also the celestials on their cars, with the
Rudras and the Adityas, the Vasus and the twin Aswins, the Swadhas and
all the Marutas, and Kuvera with Yama walking ahead. And there came also
the Daityas and the Suparnas, the great Nagas and the celestial Rishis,
the Guhyakas and the Charanas and Viswavasu and Narada and Parvata, and
the principal Gandharvas with Apsaras. And Halayudha (Valadeva) and
Janardana (Krishna) and the chief of the Vrishni, Andhaka, and Yadava
tribes who obeyed the leadership of Krishna were also there, viewing the
scene. And beholding those elephants in rut--the five
(Pandavas)--attracted towards Draupadi like mighty elephants towards a
lake overgrown with lotuses, or like fire covered with ashes, Krishna the
foremost of Yadu heroes began to reflect. And he said unto Rama
(Valadeva), 'That is Yudhishthira; that is Bhima with Jishnu (Arjuna);
and those are the twin heroes.' And Rama surveying them slowly cast a
glance of satisfaction at Krishna. Biting their nether lips in wrath, the
other heroes there--sons and grandsons of kings--with their eyes and
hearts and thoughts set on Krishna, looked with expanded eyes on Draupadi
alone without noticing the Pandavas. And the sons of Pritha also, of
mighty arms, and the illustrious twin heroes, beholding Draupadi, were
all likewise struck by the shafts of Kama. And crowded with celestial
Rishis and Gandharvas and Suparnas and Nagas and Asuras and Siddhas, and
filled with celestial perfumes and scattered over with celestial flowers,
and resounding with the kettle-drum and the deep hum of infinite voices,
and echoing with the softer music of the flute, the Vina, and the tabor,
the cars of the celestials could scarcely find a passage through the
firmament. Then those princes--Karna, Duryodhana, Salwa, Salya,
Aswatthaman, Kratha, Sunitha, Vakra, the ruler of Kalinga and Banga,
Pandya, Paundra, the ruler of Videha, the chief of the Yavanas, and many
other sons and grandsons of kings,--sovereigns of territories with eyes
like lotus-petals,--one after another began to exhibit prowess for
(winning) that maiden of unrivalled beauty. Adorned with crowns,
garlands, bracelets, and other ornaments, endued with mighty arms,
possessed of prowess and vigour and bursting with strength and energy,
those princes could not, even in imagination, string that bow of
extraordinary stiffness.

"And (some amongst) those kings in exerting with swelling lips each
according to his strength, education, skill, and energy,--to string that
bow, were tossed on the ground and lay perfectly motionless for some
time. Their strength spent and their crowns and garlands loosened from
their persons, they began to pant for breath and their ambition of
winning that fair maiden was cooled. Tossed by that tough bow, and their
garlands and bracelets and other ornaments disordered, they began to
utter exclamations of woe. And that assemblage of monarchs, their hope of
obtaining Krishna gone, looked sad and woeful. And beholding the plight
of those monarchs, Karna that foremost of all wielders of the bow went to
where the bow was, and quickly raising it strung it and placed the arrows
on the string. And beholding the son of Surya--Karna of the Suta
tribe--like unto fire, or Soma, or Surya himself, resolved to shoot the
mark, those foremost of bowmen--the sons of Pandu--regarded the mark as
already shot and brought down upon the ground. But seeing Karna, Draupadi
loudly said, 'I will not select a Suta for my lord.' Then Karna, laughing
in vexation and casting glance at the Sun, threw aside the bow already
drawn to a circle.

Then when all those Kshatriyas gave up the task, the heroic king of the
Chedis--mighty as Yama (Pluto) himself--the illustrious and determined
Sisupala, the son of Damaghosa, in endeavouring to string the bow,
himself fell upon his knees on the ground. Then king Jarasandha endued
with great strength and powers, approaching the bow stood there for some
moment, fixed and motionless like a mountain. Tossed by the bow, he too
fell upon his knees on the ground, and rising up, the monarch left the
amphitheatre for (returning to) his kingdom. Then the great hero Salya,
the king of Madra, endued with great strength, in endeavouring to string
the bow fell upon his knees on the ground. At last when in that
assemblage consisting of highly respectable people, all the monarchs had
become subjects of derisive talk that foremost of heroes--Jishnu, the son
of Kunti--desired to string the bow and placed the arrows on the
bow-string.'"



SECTION CLXL

(Swayamvara Parva continued)

"Vaisampayana continued, 'When all the monarchs had desisted from
stringing that bow, the high-souled Jishnu arose from among the crowd of
Brahmanas seated in that assembly. And beholding Partha possessing the
complexion of Indra's banner, advancing towards the bow, the principal
Brahmanas shaking their deer-skins raised a loud clamour. And while some
were displeased, there were others that were well-pleased. And some there
were, possessed of intelligence and foresight, who addressing one another
said, 'Ye Brahmanas, how can a Brahmana stripling unpractised in arms and
weak in strength, string that bow which such celebrated Kshatriyas as
Salya and others endued with might and accomplished in the science and
practice of arms could not? If he doth not achieve success in this
untried task which he hath undertaken from a spirit of boyish
unsteadiness, the entire body of Brahmanas here will be rendered
ridiculous in the eyes of the assembled monarchs. Therefore, forbid this
Brahmana that he may not go to string the bow which he is even now
desirous of doing from vanity, childish daring, or mere unsteadiness.'
Others replied, 'We shall not be made ridiculous, nor shall we incur the
disrespect of anybody or the displeasure of the sovereigns. Some
remarked, 'This handsome youth is even like the trunk of a mighty
elephant, whose shoulders and arms and thighs are so well-built, who in
patience looks like the Himavat, whose gait is even like that of the
lion, and whose prowess seems to be like that of an elephant in rut, and
who is so resolute, that it is probable that he will accomplish this
feat. He has strength and resolution. If he had none, he would never go
of his own accord. Besides, there is nothing in the three worlds that
Brahmanas of all mortal men cannot accomplish. Abstaining from all food
or living upon air or eating of fruits, persevering in their vows, and
emaciated and weak, Brahmanas are ever strong in their own energy. One
should never disregard a Brahmana whether his acts be right or wrong, by
supposing him incapable of achieving any task that is great or little, or
that is fraught with bliss or woe. Rama the son of Jamadagni defeated in
battle, all the Kshatriyas. Agastya by his Brahma energy drank off the
fathomless ocean. Therefore, say ye, 'Let this youth bend the bow and
string it with ease' (and many said), 'So be it.' And the Brahmanas
continued speaking unto one another these and other words. Then Arjuna
approached the bow and stood there like a mountain. And walking round
that bow, and bending his head unto that giver of boons--the lord
Isana--and remembering Krishna also, he took it up. And that bow which
Rukma, Sunitha, Vakra, Radha's son, Duryodhana, Salya, and many other
kings accomplished in the science and practice of arms, could not even
with great exertion, string, Arjuna, the son of Indra, that foremost of
all persons endued with energy and like unto the younger brother of Indra
(Vishnu) in might, strung in the twinkling of an eye. And taking up the
five arrows he shot the mark and caused it to fall down on the ground
through the hole in the machine above which it had been placed. Then
there arose a loud uproar in the firmament, and the amphitheatre also
resounded with a loud clamour. And the gods showered celestial flowers on
the head of Partha the slayer of foes. And thousands of Brahmanas began
to wave their upper garments in joy. And all around, the monarchs who had
been unsuccessful, uttered exclamations of grief and despair. And flowers
were rained from the skies all over the amphitheatre. And the musicians
struck up in concert. Bards and heralds began to chant in sweet tones the
praises (of the hero who accomplished the feat). And beholding Arjuna,
Drupada--that slayer of foes,--was filled with joy. And the monarch
desired to assist with his forces the hero if the occasion arose. And
when the uproar was at its height, Yudhishthira, the foremost of all
virtuous men, accompanied by those first of men the twins, hastily left
the amphitheatre for returning to his temporary home. And Krishna
beholding the mark shot and beholding Partha also like unto Indra
himself, who had shot the mark, was filled with joy, and approached the
son of Kunti with a white robe and a garland of flowers. And Arjuna the
accomplisher of inconceivable feats, having won Draupadi by his success
in the amphitheatre, was saluted with reverence by all the Brahmanas. And
he soon after left the lists followed close by her who thus became his
wife.'"



SECTION CLXLI

(Swayamvara Parva continued)

"Vaisampayana said, 'When the king (Drupada) expressed his desire of
bestowing his daughter on that Brahmana (who had shot the mark), all
those monarchs who had been invited to the Swayamvara, looking at one
another, were suddenly filled with wrath. And they said, 'Passing us by
and treating the assembled monarchs as straw this Drupada desireth to
bestow his daughter--that first of women,--on a Brahmana! Having planted
the tree he cutteth it down when it is about to bear fruit. The wretch
regardeth us not: therefore let us slay him. He deserveth not our respect
nor the veneration due to age. Owing to such qualities of his, we shall,
therefore, slay this wretch that insulteth all kings, along with his son.
Inviting all the monarchs and entertaining them with excellent food, he
disregardeth us at last. In this assemblage of monarchs like unto a
conclave of the celestials, doth he not see a single monarch equal unto
himself? The Vedic declaration is well-known that the Swayamvara is for
the Kshatriyas. The Brahmanas have no claim in respect of a selection of
husband by a Kshatriya damsel. Or, ye kings, if this damsel desireth not
to select any one of us as her lord, let us cast her into the fire and
return to our kingdoms. As regards this Brahmana, although he hath, from
officiousness or avarice, done this injury to the monarchs, he should not
yet be slain; for our kingdoms, lives, treasures, sons, grandsons, and
whatever other wealth we have, all exist for Brahmanas. Something must be
done here (even unto him), so that from fear of disgrace and the desire
of maintaining what properly belongeth unto each order, other Swayamvaras
may not terminate in this way.'

"Having addressed one another thus, those tigers among monarchs endued
with arms like unto spiked iron maces, took up their weapons and rushed
at Drupada to slay him then and there. And Drupada beholding those
monarchs all at once rushing towards him in anger with bows and arrows,
sought, from fear, the protection of the Brahmanas. But those mighty
bowmen (Bhima and Arjuna) of the Pandavas, capable of chastising all
foes, advanced to oppose those monarchs rushing towards them impetuously
like elephants in the season of rut. Then the monarchs with gloved
fingers and upraised weapons rushed in anger at the Kuru princes, Bhima
and Arjuna, to slay them. Then the mighty Bhima of extraordinary
achievements, endued with the strength of thunder, tore up like an
elephant a large tree and divested it of its leaves. And with that tree,
the strong-armed Bhima, the son of Pritha, that grinder of foes, stood,
like unto the mace-bearing king of the dead (Yama) armed with his fierce
mace, near Arjuna that bull amongst men. And beholding that feat of his
brother, Jishnu of extraordinary intelligence, himself also of
inconceivable feats, wondered much. And equal unto Indra himself in
achievements, shaking off all fear he stood with his bow ready to receive
those assailants. And beholding those feats of both Jishnu and his
brother, Damodara (Krishna) of superhuman intelligence and inconceivable
feats, addressing his brother, Halayudha (Valadeva) of fierce energy,
said, 'That hero there, of tread like that of a mighty lion, who draweth
the large bow in his hand four full cubits in length, is Arjuna! There is
no doubt, O Sankarshana, about this, if I am Vasudeva. That other hero
who having speedily torn up the tree hath suddenly become ready to drive
off the monarchs is Vrikodara! For no one in the world, except Vrikodara,
could today perform such a feat in the field of battle. And that other
youth of eyes like unto lotus-petals, of full four cubits height, of gait
like that of a mighty lion, and humble withal, of fair complexion and
prominent and shining nose, who had, a little before, left the
amphitheatre, is Dharma's son (Yudhishthira). The two other youths, like
unto Kartikeya, are, I suspect, the sons of the twin Aswins. I heard that
the sons of Pandu along with their mother Pritha had all escaped from the
conflagration of the house of lac.' Then Halayudha of complexion like
unto that of clouds uncharged with rain, addressing his younger brother
(Krishna), said with great satisfaction, 'O, I am happy to hear, as I do
from sheer good fortune, that our father's sister Pritha with the
foremost of the Kaurava princes have all escaped (from death)!'"



SECTION CLXLII

(Swayamvara Parva continued)

"Vaisampayana said, 'Then those bulls among Brahmanas shaking their
deer-skins and water-pots made of cocoanut-shells exclaimed, 'Fear not,
we will fight the foe!' Arjuna smilingly addressing those Brahmanas
exclaiming thus, said, 'Stand ye aside as spectators (of the fray)
Showering hundreds of arrows furnished with straight points even I shall
check, like snakes with mantras, all those angry monarchs.' Having said
this, the mighty Arjuna taking up the bow he had obtained as dower
accompanied by his brother Bhima stood immovable as a mountain. And
beholding those Kshatriyas who were ever furious in battle with Karna
ahead, the heroic brothers rushed fearlessly at them like two elephants
rushing against a hostile elephant. Then those monarchs eager for the
fight fiercely exclaimed, 'The slaughter in battle of one desiring to
fight is permitted.' And saying this, the monarchs suddenly rushed
against the Brahmanas. And Karna endued with great energy rushed against
Jishnu for fight. And Salya the mighty king of Madra rushed against Bhima
like an elephant rushing against another for the sake of a she-elephant
in heat; while Duryodhana and others engaged with the Brahmanas,
skirmished with them lightly and carelessly. Then the illustrious Arjuna
beholding Karna, the son of Vikartana (Surya), advancing towards him,
drew his tough bow and pieced him with his sharp arrows. And the impetus
of those whetted arrows furnished with fierce energy made Radheya (Karna)
faint. Recovering consciousness Karna attacked Arjuna with greater care
than before. Then Karna and Arjuna, both foremost of victorious warriors,
desirous of vanquishing each other, fought madly on. And such was the
lightness of hand they both displayed that (each enveloped by the other's
shower of arrows) they both became invisible (unto the spectators of
their encounter). 'Behold the strength of my arms.'--'Mark, how I have
counteracted that feat,'--those were the words--intelligible to heroes
alone--in which they addressed each other. And incensed at finding the
strength and energy of Arjuna's arms unequalled on the earth, Karna, the
son of Surya, fought with greater vigour. And parrying all those
impetuous arrows shot at him by Arjuna, Karna sent up a loud shout. And
this feat of his was applauded by all the warriors. Then addressing his
antagonist, Karna said, 'O thou foremost of Brahmanas, I am gratified to
observe the energy of thy arms that knoweth no relaxation in battle and
thy weapons themselves fit for achieving victory. Art thou the embodiment
of the science of weapons, or art thou Rama that best of Brahmanas, or
Indra himself, or Indra's younger brother Vishnu called also Achyuta, who
for disguising himself hath assumed the form of a Brahmana and mustering
such energy of arms fighteth with me? No other person except the husband
himself of Sachi or Kiriti, the son of Pandu, is capable of fighting with
me when I am angry on the field of battle.' Then hearing those words of
his, Phalguna replied, saying, 'O Karna, I am neither the science of arms
(personified), nor Rama endued with superhuman powers. I am only a
Brahmana who is the foremost of all warriors and all wielders of weapons.
By the grace of my preceptor I have become accomplished in the Brahma and
the Paurandara weapons. I am here to vanquish thee in battle. Therefore,
O hero, wait a little.'

"Vaisampayana continued, 'Thus addressed (by Arjuna), Karna the adopted
son of Radha desisted from the fight, for that mighty chariot-fighter
thought that Brahma energy is ever invincible. Meanwhile on another part
of the field, the mighty heroes Salya and Vrikodara, well-skilled in
battle and possessed of great strength and proficiency, challenging each
other, engaged in fight like two elephants in rut. And they struck each
other with their clenched fists and knees. And sometimes pushing each
other forward and sometimes dragging each other near, sometimes throwing
each other down; face downward, and sometimes on the sides, they fought
on, striking, each other at times with their clenched fists. And
encountering each other with blows hard as the clash of two masses of
granite, the lists rang with the sounds of their combat. Fighting with
each other thus for a few seconds, Bhima the foremost of the Kuru heroes
taking up Salya on his arms hurled him to a distance. And Bhimasena, that
bull amongst men, surprised all (by the dexterity of his feat) for though
he threw Salya on the ground he did it without hurting him much. And when
Salya was thus thrown down and Karna was struck with fear, the other
monarchs were all alarmed. And they hastily surrounded Bhima and
exclaimed, 'Surely these bulls amongst Brahmanas are excellent
(warriors)! Ascertain in what race they have been born and where they
abide. Who can encounter Karna, the son of Radha, in fight, except Rama
or Drona, or Kiriti, the son of Pandu? Who also can encounter Duryodhana
in battle except Krishna, the son of Devaki, and Kripa, the son of
Saradwan? Who also can overthrow in battle Salya, that first of mighty
warriors, except the hero Valadeva or Vrikodara, the son of Pandu, or the
heroic Duryodhana? Let us, therefore, desist from this fight with the
Brahmanas. Indeed, Brahmanas, however offending, should yet be ever
protected. And first let us ascertain who these are; for after we have
done that we may cheerfully fight with them.'

"Vaisampayana continued, 'And Krishna, having beheld that feat of Bhima,
believed them both to be the son of Kunti. And gently addressing the
assembled monarchs, saying, 'This maiden hath been justly acquired (by
the Brahmana),' he induced them to abandon the fight. Accomplished in
battle, those monarchs then desisted from the fight. And those best of
monarchs then returned to their respective kingdoms, wondering much. And
those who had come there went away saying. 'The festive scene hath
terminated in the victory of the Brahmanas. The princess of Panchala hath
become the bride of a Brahmana.' And surrounded by Brahmanas dressed in
skins of deer and other wild animals, Bhima and Dhananjaya passed with
difficulty out of the throng. And those heroes among men, mangled by the
enemy and followed by Krishna, on coming at last out of that throng,
looked like the full moon and the sun emerging from the clouds.

"Meanwhile Kunti seeing that her sons were late in returning from their
eleemosynary round, was filled with anxiety. She began to think of
various evils having overtaken her sons. At one time she thought that the
sons of Dhritarashtra having recognised her sons had slain them. Next she
feared that some cruel and strong Rakshasas endued with powers of
deception had slain them. And she asked herself, 'Could the illustrious
Vyasa himself (who had directed my sons to come to Panchala) have been
guided by perverse intelligence?' Thus reflected Pritha in consequence of
her affection for her offspring. Then in the stillness of the late
afternoon, Jishnu, accompanied by a body of Brahmanas, entered the abode
of the potter, like the cloud-covered sun appearing on a cloudy day.'"



SECTION CLXLIII

(Swayamvara Parva continued)

"Vaisampayana said, 'Then those illustrious sons of Pritha, on returning
to the potter's abode, approached their mother. And those first of men
represented Yajnaseni unto their mother as the alms they had obtained
that day. And Kunti who was there within the room and saw not her sons,
replied, saying, 'Enjoy ye all (what ye have obtained).' The moment
after, she beheld Krishna and then she said, 'Oh, what have I said?' And
anxious from fear of sin, and reflecting how every one could be
extricated from the situation, she took the cheerful Yajnaseni by the
hand, and approaching Yudhishthira said, 'The daughter of king Yajnasena
upon being represented to me by thy younger brothers as the alms they had
obtained, from ignorance, O king, I said what was proper, viz., 'Enjoy ye
all what hath been obtained. O thou bull of the Kuru race, tell me how my
speech may not become untrue; how sin may not touch the daughter of the
king of Panchala, and how also she may not become uneasy.'

"Vaisampayana continued, 'Thus addressed by his mother that hero among
men, that foremost scion of the Kuru race, the intelligent king
(Yudhishthira), reflecting for a moment, consoled Kunti, and addressing
Dhananjaya, said, 'By thee, O Phalguna, hath Yajnaseni been won. It is
proper, therefore, that thou shouldst wed her. O thou withstander of all
foes, igniting the sacred fire, take thou her hand with due rites.'

"Arjuna, hearing this, replied, 'O king, do not make me a participator in
sin. Thy behest is not conformable to virtue. That is the path followed
by the sinful. Thou shouldst wed first, then the strong-armed Bhima of
inconceivable feats, then myself, then Nakula, and last of all, Sahadeva
endued with great activity. Both Vrikodara and myself, and the twins and
this maiden also, all await, O monarch, thy commands. When such is the
state of things, do that, after reflection, which would be proper, and
conformable virtue, and productive of fame, and beneficial unto the king
of Panchala. All of us are obedient to thee. O, command us as thou
likest.'

"Vaisampayana continued, 'Hearing these words of Jishnu, so full of
respect and affection, the Pandavas all cast their eyes upon the princess
of Panchala. And the princess of Panchala also looked at them all. And
casting their glances on the illustrious Krishna, those princes looked at
one another. And taking their seats, they began to think of Draupadi
alone. Indeed, after those princes of immeasurable energy had looked at
Draupadi, the God of Desire invaded their hearts and continued to crush
all their senses. As the lavishing beauty of Panchali who had been
modelled by the Creator himself, was superior to that of all other women
on earth, it could captivate the heart of every creature. And
Yudhishthira, the son of Kunti, beholding his younger brothers,
understood what was passing in their minds. And that bull among men
immediately recollected the words of Krishna-Dwaipayana. And the king,
then, from fear of a division amongst the brothers, addressing all of
them, said, 'The auspicious Draupadi shall be the common wife of us all.'

"Vaisampayana continued, 'The sons of Pandu, then, hearing those words of
their eldest brother, began to revolve them in their minds in great
cheerfulness. The hero of the Vrishni race (Krishna suspecting the five
persons he had seen at the Swayamvara to be none else than the heroes of
the Kuru race), came accompanied by the son of Rohini (Valadeva), to the
house of the potter where those foremost of men had taken up their
quarters. On arriving there, Krishna and Valadeva beheld seated in that
potter's house Ajatasanu (Yudhishthira) of well developed and long arms,
and his younger brothers passing the splendour of fire sitting around
him. Then Vasudeva approaching that foremost of virtuous men--the son of
Kunti--and touching the feet of that prince of the Ajamida race, said, 'I
am Krishna.' And the son of Rohini (Valadeva) also approaching
Yudhishthira, did the same. And the Pandavas, beholding Krishna and
Valadeva, began to express great delight. And, O thou foremost of the
Bharata race, those heroes of the Yadu race thereafter touched also the
feet of Kunti, their father's sister. And Ajatasatru, that foremost of
the Kuru race, beholding Krishna, enquired after his well-being and
asked, 'How, O Vasudeva, hast thou been able to trace us, as we are
living in disguise?' And Vasudeva, smilingly answered, 'O king, fire,
even if it is covered, can be known. Who else among men than the Pandavas
could exhibit such might? Ye resisters of all foes, ye sons of Pandu, by
sheer good fortune have ye escaped from that fierce fire. And it is by
sheer good fortune alone that the wicked son of Dhritarashtra and his
counsellors have not succeeded in accomplishing their wishes. Blest be
ye! And grow ye in prosperity like a fire in a cave gradually growing and
spreading itself all around. And lest any of the monarchs recognise ye,
let us return to our tent.' Then, obtaining Yudhishthira's leave, Krishna
of prosperity knowing no decrease, accompanied by Valadeva, hastily went
away from the potter's abode.'"



SECTION CLXLIV

(Swayamvara Parva continued)

"Vaisampayana said, 'When the Kuru princes (Bhima and Arjuna) were
wending towards the abode of the potter, Dhrishtadyumna, the Panchala
prince followed them. And sending away all his attendants, he concealed
himself in some part of the potter's house, unknown to the Pandavas. Then
Bhima, that grinder of all foes, and Jishnu, and the illustrious twins,
on returning from their eleemosynary round in the evening, cheerfully
gave everything unto Yudhishthira. Then the kind-hearted Kunti addressing
the daughter of Drupada said, 'O amiable one, take thou first a portion
from this and devote it to the gods and give it away to Brahmanas, and
feed those that desire to eat and give unto those who have become our
guests. Divide the rest into two halves. Give one of these unto Bhima, O
amiable one, for this strong youth of fair complexion--equal unto a king
of elephants--this hero always eateth much. And divide the other half
into six parts, four for these youths, one for myself, and one for thee.'
Then the princess hearing those instructive words of her mother-in-law
cheerfully did all that she had been directed to do. And those heroes
then all ate of the food prepared by Krishna. Then Sahadeva, the son of
Madri, endued with great activity, spread on the ground a bed of kusa
grass. Then those heroes, each spreading thereon his deer-skin, laid
themselves down to sleep. And those foremost of the Kuru princes lay down
with heads towards the south. And Kunti laid herself down along the line
of their heads, and Krishna along that of their feet. And Krishna though
she lay with the sons of Pandu on that bed of kusa grass along the line
of their feet as if she were their nether pillow, grieved not in her
heart nor thought disrespectfully of those bulls amongst the Kurus. Then
those heroes began to converse with one another. And the conversations of
those princes, each worthy to lead an army, was exceedingly interesting
they being upon celestial cars and weapons and elephants, and swords and
arrows, and battle-axes. And the son of the Panchala king listened (from
his place of concealment) unto all they said. And all those who were with
him beheld Krishna in that state.

"When morning came, the prince Dhristadyumna set out from his place of
concealment with great haste in order to report to Drupada in detail all
that had happened at the potter's abode and all that he had heard those
heroes speak amongst themselves during the night. The king of Panchala
had been sad because he knew not the Pandavas as those who had taken away
his daughter. And the illustrious monarch asked Dhristadyumna on his
return, 'Oh, where hath Krishna gone? Who hath taken her away? Hath any
Sudra or anybody of mean descent, or hath a tribute-paying Vaisya by
taking my daughter away, placed his dirty foot on my head? O son, hath
that wreath of flowers been thrown away on a grave-yard? Hath any
Kshatriya of high birth, or any one of the superior order (Brahmana)
obtained my daughter? Hath any one of mean descent, by having won
Krishna, placed his left foot on my head? I would not, O son, grieve but
feel greatly happy, if my daughter hath been united with Partha that
foremost of men! O thou exalted one, tell me truly who hath won my
daughter today? O, are the sons of that foremost of Kurus,
Vichitravirya's son alive? Was it Partha (Arjuna) that took up the bow
and shot the mark?'"



SECTION CLXLV

(Vaivahika Parva)

"Vaisampayana said, 'Thus addressed Dhrishtadyumna, that foremost of the
Lunar princes, cheerfully said unto his father all that had happened and
by whom Krishna had been won. And the prince said, 'With large, red eyes,
attired in deer-skin, and resembling a celestial in beauty, the youth who
strung that foremost of bows and brought down to the ground the mark set
on high, was soon surrounded by the foremost of Brahmanas who also
offered him their homage for the feat he had achieved. Incapable of
bearing the sight of a foe and endued with great activity, he began to
exert his prowess. And surrounded by the Brahmanas he resembled the
thunder-wielding Indra standing in the midst of the celestials, and the
Rishis. And like a she-elephant following the leader of a herd, Krishna
cheerfully followed that youth catching hold of his deer-skin. Then when
the assembled monarchs incapable of bearing that sight lose up in wrath
and advanced for fight, there rose up another hero who tearing up a large
tree rushed at that concourse of kings, felling them right and left like
Yama himself smiting down creatures endued with life. Then, O monarch,
the assembled kings stood motionless and looked at that couple of heroes,
while they, resembling the Sun and the Moon, taking Krishna with them,
left the amphitheatre and went into the abode of a potter in the suburbs
of the town, and there at the potter's abode sat a lady like unto a flame
of fire who, I think, is their mother. And around her also sat three
other foremost of men each of whom was like unto fire. And the couple of
heroes having approached her paid homage unto her feet, and they said
unto Krishna also to do the same. And keeping Krishna with her, those
foremost of men all went the round of eleemosynary visits. Some time
after when they returned, Krishna taking from them what they had obtained
as alms, devoted a portion thereof to the gods, and gave another portion
away (in gift) to Brahmanas. And of what remained after this, she gave a
portion to that venerable lady, and distributed the rest amongst those
five foremost of men. And she took a little for herself and ate it last
of all. Then, O monarch, they all laid themselves down for sleep, Krishna
lying along the line of their feet as their nether pillow. And the bed on
which they lay was made of kusa grass upon which was spread their
deer-skins. And before going to sleep they talked on diverse subjects in
voices deep as of black clouds. The talk of those heroes indicated them
to be neither Vaisyas nor Sudras, nor Brahmanas. Without doubt, O
monarch, they are bulls amongst Kshatriyas, their discourse having been
on military subjects. It seems, O father, that our hope hath been
fructified, for we have heard that the sons of Kunti all escaped from the
conflagration of the house of lac. From the way in which the mark was
shot down by that youth, and the strength with which the bow was strung
by him, and the manner in which I have heard them talk with one another
proves conclusively, O monarch, that they are the sons of Pritha
wandering in disguise.'

"Hearing these words of his son, king Drupada became exceedingly glad,
and he sent unto them his priest directing him to ascertain who they were
and whether they were the sons of the illustrious Pandu. Thus directed,
the king's priest went unto them and applauding them all, delivered the
king's message duly, saying, 'Ye who are worthy of preference in
everything, the boon-giving king of the earth--Drupada--is desirous of
ascertaining who ye are. Beholding this one who hath shot down the mark,
his joy knoweth no bounds. Giving us all particulars of your family and
tribe, place ye your feet on the heads of your foes and gladden the
hearts of the king of Panchala mid his men and mine also. King Pandu was
the dear friend of Drupada and was regarded by him as his counterself.
And Drupada had all along cherished the desire of bestowing this daughter
of his upon Pandu as his daughter-in-law. Ye heroes of features perfectly
faultless, king Drupada hath all along cherished this desire in his heart
that Arjuna of strong and long arms might wed this daughter of his
according to the ordinance. If that hath become possible, nothing could
be better; nothing more beneficial; nothing more conducive to fame and
virtue, so far as Drupada is concerned.'

"Having said this, the priest remained silent and humbly waited for an
answer. Beholding him sitting thus, the king Yudhishthira commanded Bhima
who sat near, saying, 'Let water to wash his feet with and the Arghya be
offered unto this Brahmana. He is king Drupada's priest and, therefore,
worthy of great respect. We should worship him with more than ordinary
reverence.' Then, O monarch, Bhima did as directed. Accepting the worship
thus offered unto him, the Brahmana with a joyous heart sat at his ease.
Then Yudhishthira addressed him and said, 'The king of the Panchalas
hath, by fixing a special kind of dower, given away his daughter
according to the practice of his order and not freely. This hero hath, by
satisfying that demand, won the princess. King Drupada, therefore, hath
nothing now to say in regard to the race, tribe, family and disposition
of him who hath performed that feat. Indeed, all his queries have been
answered by the stringing of the bow and the shooting down of the mark.
It is by doing what he had directed that this illustrious hero hath
brought away Krishna from among the assembled monarchs. In these
circumstances, the king of the Lunar race should not indulge in any
regrets which can only make him unhappy without mending matters in the
least. The desire that king Drupada hath all along cherished will be
accomplished for his handsome princess who beareth, I think, every
auspicious mark. None that is weak in strength could string that bow, and
none of mean birth and unaccomplished in arms could have shot down the
mark. It behoveth not, therefore, the king of the Panchalas to grieve for
his daughter today. Nor can anybody in the world undo that act of
shooting down the mark. Therefore the king should not grieve for what
must take its course.'

"While Yudhishthira was saying all this, another messenger from the king
of the Panchalas, coming thither in haste, said, 'The (nuptial), feast is
ready.'"



SECTION CLXLVI

(Vaivahika Parva continued)

"Vaisampayana continued, 'The messenger said, 'King Drupada hath, in view
of his daughter's nuptials prepared a good feast for the bride-groom's
party. Come ye thither after finishing your daily rites. Krishna's
wedding will take place there. Delay ye not. These cars adorned with
golden lotuses drawn by excellent horses are worthy of kings. Riding on
them, come ye into the abode of the king of the Panchalas.'

"Vaisampayana continued, 'Then those bulls among the Kurus, dismissing
the priest and causing Kunti and Krishna to ride together on one of those
cars, themselves ascended those splendid vehicles and proceeded towards
Drupada's place. Meanwhile, O Bharata, hearing from his priest the words
that Yudhishthira had said, king Drupada, in order to ascertain the order
to which those heroes belonged, kept ready a large collection of articles
(required by the ordinance for the wedding of each of the four orders).
And he kept ready fruits, sanctified garlands, and coats of mail, and
shields, and carpets, and kine, and seeds, and various other articles and
implements of agriculture. And the king also collected, O monarch, every
article appertaining to other arts, and various implements and apparatus
of every kind of sport. And he also collected excellent coats of mail and
shining shields, and swords and scimitars, of fine temper, and beautiful
chariots and horses, and first-class bows and well-adorned arrows, and
various kinds of missiles ornamented with gold. And he also kept ready
darts and rockets and battle-axes and various utensils of war. And there
were in that collection beds and carpets and various fine things, and
cloths of various sorts. When the party went to Drupada's abode, Kunti
taking with her the virtuous Krishna entered the inner apartments of the
king. The ladies of the king's household with joyous hearts worshipped
the queen of the Kurus. Beholding, O monarch, those foremost of men, each
possessing the sportive gait of the lion, with deer-skins for their upper
garments, eyes like unto those of mighty bulls, broad shoulders, and
long-hanging arms like unto the bodies of mighty snakes, the king, and
the king's ministers, and the king's son, and the king's friends and
attendants, all became exceedingly glad. Those heroes sat on excellent
seats, furnished with footstools without any awkwardness and hesitation.
And those foremost of men sat with perfect fearlessness on those costly
seats one after another according to the order of their ages. After those
heroes were seated, well-dressed servants male and female, and skilful
cooks brought excellent and costly viands worthy of kings on gold and
silver plates. Then those foremost of men dined on those dishes and
became well-pleased. And after the dinner was over, those heroes among
men, passing over all other articles, began to observe with interest the
various utensils of war. Beholding this, Drupada's son and Drupada
himself, along with all his chief ministers of state, understanding the
sons of Kunti to be all of royal blood became exceedingly glad.'"



SECTION CLXLVII

(Vaivahika Parva continued)

"Vaisampayana said, 'Then the illustrious king of Panchala, addressing
prince Yudhishthira in the form applicable to Brahmanas, cheerfully
enquired of that illustrious son of Kunti, saying, 'Are we to know you as
Kshatriyas, or Brahamanas, or are we to know you as celestials who
disguising themselves as Brahmanas are ranging the earth and come hither
for the hand of Krishna? O tell us truly, for we have great doubts! Shall
we not be glad when our doubts have been removed? O chastiser of enemies,
have the fates been propitious unto us? Tell us the truth willingly!
Truth becometh monarchs better than sacrifices and dedications of tanks.
Therefore, tell us not what is untrue. O thou of the beauty of a
celestial, O chastiser of foes, hearing thy reply I shall make
arrangements for my daughter's wedding according to the order to which ye
belong.'

"Hearing these words of Drupada, Yudhishthira answered, saying 'Be not
cheerless, O king; let joy fill thy heart! The desire cherished by thee
hath certainly been accomplished. We are Kshatriyas, O king, and sons of
the illustrious Pandu. Know me to be the eldest of the sons of Kunti and
these to be Bhima and Arjuna. By these, O king, was thy daughter won amid
the concourse of monarchs. The twins (Nakula and Sahadeva) and Kunti wait
where Krishna is. O bull amongst men, let grief be driven from thy heart,
for we are Kshatriyas. Thy daughter, O monarch, hath like a lotus been
transferred only from one lake into another. O king, thou art our revered
superior and chief refuge. I have told thee the whole truth.'

"Vaisampayana continued, 'Hearing those words, the king Drupada's eyes
rolled in ecstasy. And. filled with delight the king could not, for some
moments answer Yudhishthira. Checking his emotion with great effort, that
chastiser of foes at last replied unto Yudhishthira in proper words. The
virtuous monarch enquired how the Pandavas had escaped from the town of
Varanavata. The son of Pandu told the monarch every particular in detail
of their escape from the burning palace of lac. Hearing everything that
the son of Kunti said, king Drupada censured Dhritarashtra, that ruler of
men. And the monarch gave every assurance unto Yudhishthira, the son of
Kunti. And that foremost of eloquent men then and there vowed to restore
Yudhishthira to his paternal throne.

"Then Kunti and Krishna and Bhima and Arjuna and the twins, commanded by
the king, to reside there, treated by Yajnasena with due respect. Then
king Drupada with his sons, assured by all that had happened, approaching
Yudhishthira, said, 'O thou of mighty arms, let the Kuru prince Arjuna
take with due rites, the hand of my daughter on this auspicious day, and
let him, therefore, perform the usual initiatory rites of marriage.'

"Vaisampayana continued, 'Hearing these words of Drupada, the virtuous
king Yudhishthira replied, saying, 'O great king, I also shall have to
marry.' Hearing him, Drupada said, 'If it pleaseth thee, take thou the
hand of my daughter thyself with due rites. Or, give Krishna in marriage
unto whomsoever of thy brothers thou likest.' Yudhishthira said, 'Thy
daughter, O king, shall be the common wife of us all! Even thus it hath
been ordered, O monarch, by our mother. I am unmarried still, and Bhima
also is so amongst the sons of Pandu. This thy jewel of a daughter hath
been won by Arjuna. This, O king, is the rule with us; to ever enjoy
equally a jewel that we may obtain. O best of monarchs, that rule of
conduct we cannot now abandon. Krishna, therefore, shall become the
wedded wife of us all. Let her take our hands, one after another before
the fire.'

'Drupada answered, 'O scion of Kuru's race, it hath been directed that
one man may have many wives. But it hath never been heard that one woman
may have many husbands! O son of Kunti, as thou art pure and acquainted
with the rules of morality, it behoveth thee not to commit an act that is
sinful and opposed both to usage and the Vedas. Why, O prince, hath thy
understanding become so?' Yudhishthira said in reply, 'O monarch,
morality is subtle. We do not know its course. Let us follow the way
trodden by the illustrious ones of former ages. My tongue never uttered
an untruth. My heart also never turneth to what is sinful. My mother
commandeth so; and my heart also approveth of it. Therefore, O king, that
is quite conformable to virtue. Act according to it, without any
scruples. Entertain no fear, O king, about this matter.'

"Drupada said, 'O son of Kunti thy mother, and my son Dhrishtadyumna and
thyself, settle amongst yourselves as to what should be done. Tell me the
result of your deliberations and tomorrow I will do what is proper.'

"Vaisampayana continued, 'After this, O Bharata, Yudhishthira, Kunti and
Dhrishtadyumna discoursed upon this matter. Just at that time, however,
the island-born (Vyasa), O monarch, came there in course of his
wanderings.'"



SECTION CLXLVIII

(Vaivahika Parva continued)

"Vaisampayana said, 'Then all the Pandavas and the illustrious king of
the Panchalas and all others there present stood up and saluted with
reverence the illustrious Rishi Krishna (Dwaipayana). The high-souled
Rishi, saluting them in return and enquiring after their welfare, sat
down on a carpet of gold. And commanded by Krishna (Dwaipayana) of
immeasurable energy, those foremost of men all sat down on costly seats.
A little after, O monarch, the son of Prishata in sweet accents asked the
illustrious Rishi about the wedding of his daughter. And he said, 'How, O
illustrious one, can one woman become the wife of many men without being
defiled by sin? O, tell me truly all about this.' Hearing these words
Vyasa replied, 'This practice, O king, being opposed to usage and the
Vedas, hath become obsolete. I desire, however, to hear what the opinion
of each of you is upon this matter.'

"Hearing these words of the Rishi, Drupada spoke first, saying, 'The
practice is sinful in my opinion, being opposed to both usage and the
Vedas. O best of Brahmanas, nowhere have I seen many men having one wife.
The illustrious ones also of former ages never had such a usage amongst
them. The wise should never commit a sin. I, therefore, can never make up
mind to act in this way. This practice always appeareth to me to be of
doubtful morality.

"After Drupada had ceased, Dhrishtadyumna spoke, saying 'O bull amongst
Brahmanas, O thou of ascetic wealth, how can, O Brahmana, the elder
brother, if he is of a good disposition, approach the wife of his younger
brother? The ways of morality are ever subtle, and, therefore, we know
them not. We cannot, therefore, say what is conformable to morality and
what not. We cannot do such a deed, therefore, with a safe conscience.
Indeed, O Brahmana, I cannot say, 'Let Draupadi become the common wife of
five brothers.'

"Yudhishthira then spoke, saying, 'My tongue never uttereth an untruth
and my heart never inclineth to what is sinful. When my heart approveth
of it, it can never be sinful. I have heard in the Purana that a lady of
name Jatila, the foremost of all virtuous women belonging to the race of
Gotama had married seven Rishis. So also an ascetic's daughter, born of a
tree, had in former times united herself in marriage with ten brothers
all bearing the same name of Prachetas and who were all of souls exalted
by asceticism. O foremost of all that are acquainted with the rules of
morality, it is said that obedience to superior is ever meritorious.
Amongst all superiors, it is well-known that the mother is the foremost.
Even she hath commanded us to enjoy Draupadi as we do anything obtained
as alms. It is for this, O best of Brahmanas, that I regard the
(proposed) act as virtuous.'

"Kunti then said, 'The act is even so as the virtuous Yudhishthira hath
said. I greatly fear, O Brahmana, lest my speech should become untrue.
How shall I be saved from untruth?'

"When they had all finished speaking, Vyasa said, 'O amiable one, how
shall thou be saved from the consequence of untruth? Even this is eternal
virtue! I will not, O king of the Panchalas, discourse on this before you
all. But thou alone shalt listen to me when I disclose how this practice
hath been established and why it is to be regarded as old and eternal.
There is no doubt that what Yudhishthira hath said is quite conformable
to virtue.'

"Vaisampayana continued, 'Then the illustrious Vyasa--the master
Dwaipayana--rose, and taking hold of Drupada's hand led him to a private
apartment. The Pandavas and Kunti and Dhrishtadyumna of Prishata's race
sat there, waiting for the return of Vyasa and Drupada. Meanwhile,
Dwaipayana began his discourse with illustrious monarch for explaining
how the practice of polyandry could not be regarded as sinful.'"



SECTION CLXLIX

(Vaivahika Parva continued)

"Vaisampayana said, 'Vyasa continued, 'In days of yore, the celestials
had once commenced a grand sacrifice in the forest of Naimisha. At that
sacrifice, O king, Yama, the son of Vivaswat, became the slayer of the
devoted animals. Yama, thus employed in that sacrifice, did not (during
that period), O king, kill a single human being. Death being suspended in
the world, the number of human beings increased very greatly. Then Soma
and Sakra and Varuna and Kuvera, the Sadhyas, the Rudras, the Vasus, the
twin Aswins,--these and other celestials went unto Prajapati, the Creator
of the universe. Struck with fear for the increase of the human
population of the world they addressed the Master of creation and said,
'Alarmed, O lord, at the increase of human beings on earth, we come to
thee for relief. Indeed, we crave thy protection.' Hearing those words
the Grandsire said, 'Ye have little cause to be frightened at this
increase of human beings. Ye all are immortal. It behoveth you not to
take fright at human beings.' The celestials replied, 'The mortals have
all become immortal. There is no distinction now between us and them.
Vexed at the disappearance of all distinction, we have come to thee in
order that thou mayest distinguish us from them.' The Creator then said,
'The son of Vivaswat is even now engaged in the grand sacrifice. It is
for this that men are not dying. But when Yama's work in connection with
the sacrifice terminates, men will again begin to die as before.
Strengthened by your respective energies, Yama will, when that time
comes, sweep away by thousands the inhabitants on earth who will scarcely
have then any energy left in them.'

"Vyasa continued, 'Hearing these words of the first-born deity, the
celestials returned to the spot where the grand sacrifice was being
performed. And the mighty one sitting by the side of the Bhagirathi saw a
(golden) lotus being carried along by the current. And beholding that
(golden) lotus, they wondered much. And amongst them, that foremost of
celestials, viz., Indra, desirous of ascertaining whence it came,
proceeded up along the course of the Bhagirathi. And reaching that spot
whence the goddess Ganga issues perennially, Indra beheld a woman
possessing the splendour of fire. The woman who had come there to take
water was washing herself in the stream, weeping all the while. The
tear-drops she shed, falling on the stream, were being transformed into
golden lotuses. The wielder of the thunderbolt, beholding that wonderful
sight, approached the woman and asked her, 'Who art thou, amiable lady?
Why dost thou weep? I desire to know the truth. O, tell me everything.'

"Vyasa continued, 'The woman thereupon answered, 'O Sakra, thou mayest
know who I am and why, unfortunate that I am, I weep, if only, O chief of
the celestials, thou comest with me as I lead the way. Thou shall then
see what it is I weep for." Hearing these words of the lady, Indra
followed her as she led the way. And soon he saw, not far off from where
he was, a handsome youth with a young lady seated on a throne placed on
one of the peaks of Himavat and playing at dice. Beholding that youth,
the thief of the celestials said, 'Know, intelligent youth, that this
universe is under my sway.' Seeing, however, that the person addressed
was so engrossed in dice that he took no notice of what he said, Indra
was possessed by anger and repeated, 'I am the lord of the universe. The
youth who was none else than the god Mahadeva (the god of the gods),
seeing Indra filled with wrath, only smiled, having cast a glance at him.
At that glance, however, the chief of the celestials was at once
paralysed and stood there like a stake. When the game at dice was over,
Isana addressing the weeping woman said, 'Bring Sakra hither, for I shall
soon so deal with him that pride may not again enter his heart.' As soon
as Sakra was touched by that woman, the chief of the celestials with
limbs paralysed by that touch, fell down on the earth. The illustrious
Isana of fierce energy then said unto him, 'Act not, O Sakra, ever again
in this way. Remove this huge stone, for thy strength and energy are
immeasurable, and enter the hole (it will disclose) where await some
others possessing the splendour of the sun and who are all like unto
thee.' Indra, then, on removing that stone, beheld a cave in the breast
of that king of mountains, within which were four others resembling
himself. Beholding their plight, Sakra became seized with grief and
exclaimed, 'Shall I be even like these?' Then the god Girisha, looking
full at Indra with expanded eyes, said in anger, 'O thou of a hundred
sacrifices, enter this cave without loss of time, for thou hast from
folly insulted me.' Thus addressed by the lord Isana, the chief of the
celestials, in consequence of that terrible imprecation, was deeply
pained, and with limbs weakened by fear trembled like the wind-shaken
leaf of a Himalayan fig. And cursed unexpectedly by the god owning a bull
for his vehicle, Indra, with joined hands and shaking from head to foot,
addressed that fierce god of multi-form manifestations, saving, 'Thou
art, O Bhava, the over-looker of the infinite Universe!' Hearing these
words the god of fiery energy smiled and said, 'Those that are of
disposition like thine never obtain my grace. These others (within the
cave) had at one time been like thee. Enter thou this cave, therefore,
and lie there for some time. The fate of you all shall certainly be the
same. All of you shall have to take your birth in the world of men,
where, having achieved many difficult feats and slaying a large number of
men, ye shall again by the merits of your respective deeds, regain the
valued region of Indra. Ye shall accomplish all I have said and much more
besides, of other kinds of work.' Then those Indras, of their shorn glory
said, 'We shall go from our celestial regions even unto the region of men
where salvation is ordained to be difficult of acquisition. But let the
gods Dharma, Vayu, Maghavat, and the twin Aswins beget us upon our
would-be mother. Fighting with men by means of both celestial and human
weapons, we shall again come back into the region of Indra.'

"Vyasa continued, 'Hearing these words of the former Indras, the wielder
of the thunderbolt once more addressed that foremost of gods, saying,
'Instead of going myself, I shall, with a portion of my energy, create
from myself a person for the accomplishment of the task (thou assignest)
to form the fifth among these!' Vishwabhuk, Bhutadhaman, Sivi of great
energy, Santi the fourth, and Tejaswin, these it is said were the five
Indras of old. And the illustrious god of the formidable bow, from his
kindness, granted unto the five Indras the desire they cherished. And he
also appointed that woman of extraordinary beauty, who was none else than
celestial Sri (goddess of grace) herself, to be their common wife in the
world of men. Accompanied by all those Indras, the god Isana then went
unto Narayana of immeasurable energy, the Infinite, the Immaterial, the
Uncreate, the Old, the Eternal, and the Spirit of these universes without
limits. Narayana approved of everything. Those Indras then were born in
the world of men. And Hari (Narayana) took up two hairs from his body,
one of which hairs was black and the other white. And those two hairs
entered the wombs of two of the Yadu race, by name Devaki and Rohini. And
one of these hairs viz., that which was white, became Valadeva. And the
hair that was black was born as Kesava's self, Krishna. And those Indras
of old who had been confined in the cave on the Himavat are none else
than the sons of Pandu, endued with great energy. And Arjuna amongst the
Pandavas, called also Savyasachin (using both hands with equal dexterity)
is a portion of Sakra.'

"Vyasa continued, 'Thus, O king, they who have been born as the Pandavas
are none else than those Indras of old. And the celestial Sri herself who
had been appointed as their wife is this Draupadi of extraordinary
beauty. How could she whose effulgence is like that of the sun or the
moon, whose fragrance spreads for two miles around, take her birth in any
other than an extraordinary way, viz., from within the earth, by virtue
of the sacrificial rites? Unto thee, O king, I cheerfully grant this
other boon in the form of spiritual sight. Behold now the sons of Kunti
endued with their sacred and celestial bodies of old!'

"Vaisampayana continued, 'Saying this, that sacred Brahmana Vyasa of
generous deeds, by means of his ascetic power, granted celestial sight
unto the king. Thereupon the king beheld all the Pandavas endued with
their former bodies. And the king saw them possessed of celestial bodies,
with golden crowns and celestial garlands, and each resembling Indra
himself, with complexions radiant as fire or the sun, and decked with
every ornament, and handsome, and youthful, with broad chests and
statures measuring about five cubits. Endued with every accomplishment,
and decked with celestial robes of great beauty and fragrant garlands of
excellent making the king beheld them as so many three-eyed gods
(Mahadeva), or Vasus, or Rudras, or Adityas themselves. And observing the
Pandavas in the forms of those Indras of old, and Arjuna also in the form
of Indra sprung from Sakra himself, king Drupada was highly pleased. And
the monarch wondered much on beholding that manifestation of celestial
power under deep disguise. The king looking at his daughter, that
foremost of women endued with great beauty, like unto a celestial damsel
and possessed of the splendour of fire or the moon, regarded her as the
worthy wife of those celestial beings, for her beauty, splendour and
fame. And beholding that wonderful sight, the monarch touched the feet of
Satyavati's son, exclaiming, 'O great Rishi, nothing is miraculous in
thee!' The Rishi then cheerfully continued, 'In a certain hermitage there
was an illustrious Rishi's daughter, who, though handsome and chaste,
obtained not a husband. The maiden gratified, by severe ascetic penances,
the god Sankara (Mahadeva). The lord Sankara, gratified at her penances,
told her himself. 'Ask thou the boon thou desirest' Thus addressed, the
maiden repeatedly said unto the boon-giving Supreme Lord, 'I desire to
obtain a husband possessed of every accomplishment. Sankara, the chief of
the gods, gratified with her, gave her the boon she asked, saying, 'Thou
shall have, amiable maiden, five husbands.' The maiden, who had succeeded
in gratifying the god, said again, 'O Sankara, I desire to have from thee
only one husband possessed of every virtue?' The god of gods,
well-pleased with her, spake again, saying, 'Thou hast, O maiden,
addressed me five full times, repeating, 'Give me a husband.' Therefore,
O amiable one, it shall even be as thou hast asked. Blessed be thou. All
this, however, will happen in a future life of thine!'

"Vyasa continued, 'O Drupada, this thy daughter of celestial beauty is
that maiden. Indeed, the faultless Krishna sprung from Prishata's race
hath been pre-ordained to become the common wife of five husbands. The
celestial Sri, having undergone severe ascetic penances, hath, for the
sake of the Pandavas, had her birth as thy daughter, in the course of thy
grand sacrifice. That handsome goddess, waited upon by all the
celestials, as a consequence of her own acts becomes the (common) wife of
five husbands. It is for this that the self-create had created her.
Having listened to all this, O king Drupada, do what thou desirest.'"



SECTION CC

(Vaivahika Parva continued)

"Vaisampayana said, 'Drupada, on hearing this, observed, O great Rishi,
it was only when I had not heard this from thee that I had sought to act
in the way I told thee of. Now, however, that I know all, I cannot be
indifferent to what hath been ordained by the gods. Therefore do I
resolve to accomplish what thou hast said. The knot of destiny cannot be
untied. Nothing in this world is the result of our own acts. That which
had been appointed by us in view of securing one only bridegroom hath now
terminated in favour of many. As Krishna (in a former life) had
repeatedly said, 'O, give me a husband!' the great god himself even gave
her the boon she had asked. The god himself knows the right or wrong of
this. As regards myself, when Sankara hath ordained so, right or wrong,
no sin can attach to me. Let these with happy hearts take, as ordained,
the hand of Krishna with the rites.'

"Vaisampayana continued, 'Then the illustrious Vyasa, addressing
Yudhishthira the just, said, 'This day is an auspicious day, O son of
Pandu! This day the moon has entered the constellation called Pushya.
Take thou the hand of Krishna today, thyself first before thy brothers!'
When Vyasa had said so, king Yajnasena and his son made preparations for
the wedding. And the monarch kept ready various costly articles as
marriage presents. Then he brought out his daughter Krishna, decked,
after a bath, with many jewels and pearls. Then there came to witness the
wedding all the friends and relatives of the king, ministers of state,
and many Brahmanas and citizens. And they all took their seats according
to their respective ranks. Adorned with that concourse of principal men,
with its yard decked with lotuses and lilies scattered thereupon, and
beautified with lines of troops, king Drupada's palace, festooned around
with diamonds and precious stones, looked like the firmament studded with
brilliant stars. Then those princes of the Kuru line, endued with youth
and adorned with ear-rings, attired in costly robes and perfumed with
sandal-paste, bathed and performed the usual religious rites and
accompanied by their priest Dhaumya who was possessed of the splendour of
fire, entered the wedding hall one after another in due order, and with
glad hearts, like mighty bulls entering a cow-pen. Then Dhaumya,
well-conversant with the Vedas, igniting the sacred fire, poured with due
mantras libations of clarified butter into that blazing element. And
calling Yudhishthira there, Dhaumya, acquainted with mantras, united him
with Krishna. Walking round the fire the bridegroom and the bride took
each other's hand. After their union was complete, the priest Dhaumya,
taking leave of Yudhishthira, that ornament of battles, went out of the
palace. Then those mighty car-warriors,--those perpetuators of the Kuru
line,--those princes attired in gorgeous dresses, took the hand of that
best of women, day by day in succession, aided by that priest. O king,
the celestial Rishi told me of a very wonderful and extraordinary thing
in connection with these marriages, viz., that the illustrious princess
of slender waist regained her virginity every day after a previous
marriage. After the weddings were over, king Drupada gave unto those
mighty car-warriors diverse kinds of excellent wealth. And the king gave
unto them one hundred cars with golden standards, each drawn by four
steeds with golden bridles. And he gave them one hundred elephants all
possessing auspicious marks on their temples and faces and like unto a
hundred mountains with golden peaks. He also gave them a hundred female
servants all in the prime of youth and clad in costly robes and ornaments
and floral wreaths. And the illustrious monarch of the Lunar race gave
unto each of those princes of celestial beauty, making the sacred fire a
witness of his gifts, much wealth and many costly robes and ornaments of
great splendour. The sons of Pandu endued with great strength, after
their wedding were over, and after they had obtained Krishna like unto a
second Sri along with great wealth, passed their days in joy and
happiness, like so many Indras, in the capital of the king of the
Panchalas,'"



SECTION CCI

(Vaivahika Parva continued)

"Vaisampayana said, 'King Drupada, after his alliance with the Pandavas,
had all his fears dispelled. Indeed, the monarch no longer stood in fear
even of the gods. The ladies of the illustrious Drupada's household
approached Kunti and introduced themselves unto her, mentioning their
respective names, and worshipped her feet with heads touching the ground.
Krishna also, attired in red silk and her wrists still encircled with the
auspicious thread, saluting her mother-in-law with reverence, stood
contentedly before her with joined palms. Pritha, out of affection,
pronounced a blessing upon her daughter-in-law endued with great beauty
and every auspicious mark and possessed of a sweet disposition and good
character, saying, 'Be thou unto thy husband as Sachi unto Indra, Swaha
unto Vibhavasu, Rohini unto Soma, Damayanti unto Nala, Bhadra unto
Vaisravana, Arundhati unto Vasishtha, Lakshmi unto Narayana! O amiable
one, be thou the mother of long-lived and heroic children, and possessed
of everything that can make thee happy! Let luck and prosperity ever wait
on thee! Wait thou ever on husbands engaged in the performance of grand
sacrifices. Be thou devoted to thy husbands. And let thy days be ever
passed in duly entertaining and reverencing guests and strangers arrived
at thy abode, and the pious and the old; children and superiors. Be thou
installed as the Queen of the kingdom and the capital of Kurujangala,
with thy husband Yudhishthira the just! O daughter, let the whole earth,
conquered by the prowess of thy husbands endued with great strength, be
given away by thee unto Brahmanas at horse-sacrifice! O accomplished one
whatever gems there are on earth possessed of superior virtues, obtain
them, O lucky one, and be thou happy for a full hundred years! And, O
daughter-in-law, as I rejoice today beholding thee attired in red silk,
so shall I rejoice again, when, O accomplished one, I behold thee become
the mother of a son!'

"Vaisampayana continued, 'After the sons of Pandu had been married, Hari
(Krishna) sent unto them (as presents) various gold ornaments set with
pearls and black gems (lapis lazuli). And Madhava (Krishna) also sent
unto them costly robes manufactured in various countries, and many
beautiful and soft blankets and hides of great value, and many costly
beds and carpets and vehicles. He also sent them vessels by hundreds, set
with gems and diamonds. And Krishna also gave them female servants by
thousands, brought from various countries, and endued with beauty, youth
and accomplishments and decked with every ornament. He also gave them
many well-trained elephants brought from the country of Madra, and many
excellent horses in costly harness, cars drawn by horses of excellent
colours and large teeth. The slayer of Madhu, of immeasurable soul, also
sent them coins of pure gold by crores upon crores in separate heaps. And
Yudhishthira the just, desirous of gratifying Govinda, accepted all those
presents with great joy.'"



SECTION CCII

(Viduragamana Parva)

"Vaisampayana said, 'The news was carried unto all the monarchs (who had
come to the Self-choice of Draupadi) by their trusted spies that the
handsome Draupadi had been united in marriage with the sons of Pandu. And
they were also informed that the illustrious hero who had bent the bow
and shot the mark was none else than Arjuna, that foremost of victorious
warriors and first of all wielders of the bow and arrows. And it became
known that the mighty warrior who had dashed Salya, the king of Madra, on
the ground, and who in wrath had terrified the assembled monarchs by
means of the tree (he had uprooted), and who had taken his stand before
all foes in perfect fearlessness, was none else than Bhima, that feller
of hostile ranks, whose touch alone was sufficient to take the lives out
of all foes. The monarchs, upon being informed that the Pandavas had
assumed the guise of peaceful Brahmanas, wondered much. They even heard
that Kunti with all her sons had been burnt to death in the conflagration
of the house of lac. They, therefore, now regarded the Pandavas in the
light of persons who had come back from the region of the dead. And
recollecting the cruel scheme contrived by Purochana, they began to say,
'O, fie on Bhishma, fie on Dhritarashtra of the Kuru race!'

"After the Self-choice was over, all the monarchs (who had come thither),
hearing that Draupadi had been united with the Pandavas, set out for
their own dominions. And Duryodhana, hearing that Draupadi had selected
the owner of white steeds (Arjuna) as her lord, became greatly depressed.
Accompanied by his brothers, Aswatthaman, his uncle (Sakuni), Karna and
Kripa the prince set out with a heavy heart for his capital. Then
Duhsasana, blushing with shame, addressed his brother softly and said,
'If Arjuna had not disguised himself as a Brahmana, he could never have
succeeded in obtaining Draupadi. It was for this disguise, O king, that
no one could recognise him as Dhananjaya. Fate, I ween, is ever supreme.
Exertion is fruitless; fie on our exertions, O brother! The Pandavas are
still alive!' Speaking unto one another thus and blaming Purochana (for
his carelessness), they then entered the city of Hastinapura, with
cheerless and sorrowful hearts. Beholding the mighty sons of Pritha,
escaped from the burning house of lac and allied with Drupada, and
thinking of Dhrishtadyumna and Sikhandin and the other sons of Drupada
all accomplished in fight, they were struck with fear and overcome with
despair.

"Then Vidura, having learnt that Draupadi had been won by the Pandavas
and that the sons of Dhritarashtra had come back (to Hastinapura) in
shame, their pride humiliated, became filled with joy. And, O king,
approaching Dhritarashtra, Kshattri said, 'The Kurus are prospering by
good luck!' Hearing those words of Vidura, the son of Vichitravirya,
wondering, said in great glee, 'What good luck, O Vidura! What good
luck!' From ignorance, the blind monarch understood that his eldest son
Duryodhana had been chosen by Drupada's daughter as her lord. And the
king immediately ordered various ornaments to be made for Draupadi. And
he commanded that both Draupadi and his son Duryodhana should be brought
with pomp to Hastinapura. It was then that Vidura told the monarch that
Draupadi had chosen the Pandavas for her lords, and that those heroes
were all alive and at peace, and that they had been received with great
respect by king Drupada. And he also informed Dhritarashtra that the
Pandavas had been united with the many relatives and friends of Drupada,
each owning large armies, and with many others who had come to that
self-choice.

"Hearing these words of Vidura, Dhritarashtra said, 'Those children are
to me as dear as they were to Pandu. Nay, more. O listen to me why my
affection for them now is even greater! The heroic sons of Pandu are well
and at ease. They have obtained many friends. Their relatives, and others
whom they have gained as allies, are all endued with great strength. Who
amongst monarchs in prosperity or adversity would not like to have
Drupada with his relatives as an ally?'

"Vaisampayana continued, 'Having heard these words of the monarch, Vidura
said, 'O king, let thy understanding remain so without change for a
hundred years!' Having said this Vidura returned to his own abode. Then,
O monarch, there came unto Dhritarashtra, Duryodhana and the son of
Radha, Karna. Addressing the monarch, they said, 'We cannot, O king,
speak of any transgression in the presence of Vidura! We have now found
thee alone, and will, therefore, say all we like! What is this that thou
hast, O monarch, desired to do? Dost thou regard the prosperity of thy
foes as if it were thy own, that thou hast been applauding the Pandavas,
O foremost of men, in the presence of Vidura? O sinless one, thou actest
not, O king, in the way thou shouldst! O father, we should now act every
day in such a way as to weaken (the strength of) the Pandavas. The time
hath come, O father, for us to take counsel together, so that the
Pandavas may not swallow us all with our children and friends and
relatives.'"



SECTION CCIII

(Viduragamana Parva continued)

"Vaisampayana said, 'Dhritarashtra replied saying, I desire to do exactly
what you would recommend. But I do not wish to inform Vidura of it even
by a change of muscle. It was, therefore, O son, that I was applauding
the Pandavas in Vidura's presence, so that he might not know even by a
sign what is in my mind. Now that Vidura hath gone away, this is the
time, O Suyodhana (Duryodhana), for telling me what thou hast hit upon,
and what, O Radheya (Karna), thou too hast hit upon.'

"Duryodhana said. 'Let us, O father, by means of trusted and skilful and
adroit Brahmanas, seek to produce dissensions between the sons of Kunti
and Madri. Or, let king Drupada and his sons, and all his ministers of
state, be plied with presents of large wealth, so that they may abandon
the cause of Yudhishthira, the son of Kunti. Or, let our spies induce the
Pandavas to settle in Drupada's dominions, by describing to them,
separately, the inconvenience of residing in Hastinapura, so that,
separated from as, they may permanently settle in Panchala. Or, let some
clever spies, full of resources, sowing the seeds of dissension among the
Pandavas, make them jealous of one another. Or, let them incite Krishna
against her husbands. She has many lords and this will not present any
difficulty. Or, let some seek to make the Pandavas themselves
dissatisfied with Krishna, in which case Krishna also will be
dissatisfied with them. Or, let, O king, some clever spies, repairing
thither, secretly compass the death of Bhimasena. Bhima is the strongest
of them all. Relying upon Bhima alone, the Pandavas used to disregard us,
of old. Bhima is fierce and brave and the (sole) refuge of the Pandavas.
If he be slain, the others will be deprived of strength and energy.
Deprived of Bhima who is their sole refuge, they will no longer strive to
regain their kingdom. Arjuna, O king, is invincible in battle, if Bhima
protecteth him from behind. Without Bhima, Arjuna is not equal to even a
fourth part of Radheya. Indeed, O king, the Pandavas conscious of their
own feebleness without Bhima and of our strength would not really strive
to recover the kingdom. Or, if, O monarch, coming hither, they prove
docile and obedient to us, we would then seek to repress them according
to the dictates of political science (as explained by Kanika). Or, we may
tempt them by means of handsome girls, upon which the princess of
Panchala will get annoyed with them. Or, O Radheya, let messengers be
despatched to bring them hither, so that, when arrived, we may through
trusted agents, by some of the above methods, cause them to be slain.
Strive, O father, to employ any of these (various) methods that may
appear to thee faultless. Time passeth. Before their confidence in king
Drupada--that bull amongst kings--is established we may succeed, O
monarch, to encounter them. But after their confidence hath been
established in Drupada, we are sure to fail. These, O father, are my
views for the discomfiture of the Pandavas. Judge whether they be good or
bad. What, O Karna, dost thou think?'"



SECTION CCIV

(Viduragamana Parva continued)

"Vaisampayana said, 'Thus addressed by Duryodhana, Karna said, 'It doth
not seem to me, O Duryodhana, that thy reasoning is well-founded. O
perpetuator of the Kuru race, no method will succeed against the
Pandavas. O brave prince, thou hast before, by various subtle means,
striven to carry out thy wishes. But ever hast thou failed to slay thy
foes. They were then living near thee, O king! They were then unfledged
and of tender years, but thou couldst not injure them then. They are now
living at a distance, grown up, full-fledged. The sons of Kunti, O thou
of firm resolution, cannot now be injured by any subtle contrivances of
thine. This is my opinion. As they are aided by the very Fates, and as
they are desirous of regaining their ancestral kingdom, we can never
succeed in injuring them by any means in our power. It is impossible to
create disunion amongst them. They can never be disunited who have all
taken to a common wife. Nor can we succeed in estranging Krishna from the
Pandavas by any spies of ours. She chose them as her lords when they were
in adversity. Will she abandon them now that they are in prosperity?
Besides women always like to have many husbands, Krishna hath obtained
her wish. She can never be estranged from the Pandavas. The king of
Panchala is honest and virtuous; he is not avaricious. Even if we offer
him our whole kingdom he will not abandon the Pandavas. Drupada's son
also possesseth every accomplishment, and is attached to the Pandavas.
Therefore, I do not think that the Pandavas can now be injured by any
subtle means in thy power. But, O bull amongst men, this is what is good
and advisable for us now, viz., to attack and smite them till they are
exterminated. Let this course recommend itself to thee. As long as our
party is strong and that of the king of the Panchalas is weak, so long
strike them without any scruple. O son of Gandhari, as long as their
innumerable vehicles and animals, friends, and friendly tribes are not
mustered together, continue, O king, to exhibit thy prowess. As long as
the king of the Panchalas together with his sons gifted with great
prowess, setteth not his heart upon fighting with us, so long, O king,
exhibit thy prowess. And, O king, exert thy prowess before he of the
Vrishni race (Krishna) cometh with the Yadava host into the city of
Drupada, carrying everything before him, to restore the Pandavas to their
paternal kingdom. Wealth, every article of enjoyment, kingdom, there is
nothing that Krishna may not sacrifice for the sake of the Pandavas. The
illustrious Bharata had acquired the whole earth by his prowess alone.
Indra hath acquired sovereignty of the three worlds by prowess alone. O
king, prowess is always applauded by the Kshatriyas. O bull amongst
Kshatriyas, prowess is the cardinal virtue of the brave. Let us,
therefore, O monarch, with our large army consisting of four kinds of
forces, grind Drupada without loss of time, and bring hither the
Pandavas. Indeed, the Pandavas are incapable of being discomfited by any
policy of conciliation, of gift, of wealth and bribery, or of disunion.
Vanquish them, therefore, by thy prowess. And vanquishing them by thy
prowess, rule thou this wide earth. O monarch, I see not any other means
by which we may accomplish our end.'

"Vaisampayana continued, 'Hearing these words of Radheya, Dhritarashtra,
endued with great strength, applauded him highly. The monarch then
addressed him and said, 'Thou, O son of a Suta, art gifted with great
wisdom and accomplished in arms. This speech, therefore, favouring the
exhibition of prowess suiteth thee well. But let Bhishma, and Drona, and
Vidura, and you two, take counsel together and adopt that proposal which
may lead to our benefit.'

Vaisampayana continued, "'Then king Dhritarashtra called unto him, all
those celebrated ministers and took counsel with them.'"



SECTION CCV

(Viduragamana Parva continued)

"Vaisampayana said, 'Asked by Dhritarashtra to give his opinion, Bhishma
replied, 'O Dhritarashtra, a quarrel with the Pandavas is what I can
never approve of. As thou art to me, so was Pandu without doubt. And the
sons of Gandhari are to me, as those of Kunti. I should protect them as
well as I should thy sons, O Dhritarashtra! And, O king, the Pandavas are
as much near to me as they are to prince Duryodhana or to all the other
Kurus. Under these circumstances a quarrel with them is what I never
like. Concluding a treaty with those heroes, let half the land be given
unto them. This is without doubt, the paternal kingdom of those foremost
ones of the Kuru race. And, O Duryodhana, like thee who lookest upon this
kingdom as thy paternal property, the Pandavas also look upon it as their
paternal possession. If the renowned sons of Pandu obtain not the
kingdom, how can it be thine, or that of any other descendant of the
Bharata race? If thou regardest thyself as one that hath lawfully come
into the possession of the kingdom, I think they also may be regarded to
have lawfully come into the possession of this kingdom before thee. Give
them half the kingdom quietly. This, O tiger among men, is beneficial to
all. If thou actest otherwise, evil will befall us all. Thou too shall be
covered with dishonour. O Duryodhana, strive to maintain thy good name. A
good name is, indeed, the source of one's strength. It hath been said
that one liveth in vain whose reputation hath gone. A man, O Kaurava,
doth not die so long as his fame lasteth. One liveth as long as one's
fame endureth, and dieth when one's fame is gone. Follow thou, O son of
Gandhari, the practice that is worthy of the Kuru race. O thou of mighty
arms, imitate thy own ancestors. We are fortunate that the Pandavas have
not perished. We are fortunate that Kunti liveth. We are fortunate that
the wretch Purochana without being able to accomplish his purpose hath
himself perished. From that time when I heard that the sons of
Kuntibhoja's daughter had been burnt to death, I was, O son of Gandhari,
ill able to meet any living creature. O tiger among men, hearing of the
fate that overtook Kunti, the world doth not regard Purochana so guilty
as it regardeth thee. O king, the escape, therefore, of the sons of Pandu
with life from that conflagration and their re-appearance, do away with
thy evil repute. Know, O thou of Kuru's race, that as long as those
heroes live, the wielder of the thunder himself cannot deprive them of
their ancestral share in the kingdom. The Pandavas are virtuous and
united. They are being wrongly kept out of their equal share in the
kingdom. If thou shouldst act rightly, if thou shouldst do what is
agreeable to me, if thou shouldst seek the welfare of all, then give half
the kingdom unto them.'"



SECTION CCVI

(Viduragamana Parva continued)

"Vaisampayana said, 'After Bhishma had concluded, Drona spoke, saying, 'O
king Dhritarashtra, it hath been heard by us that friends summoned for
consultation should always speak what is right, true, and conductive to
fame. O sire, I am of the same mind in this matter with the illustrious
Bhishma. Let a share of the kingdom be given unto the Pandavas. This is
eternal virtue. Send, O Bharata, unto Drupada without loss of time some
messenger of agreeable speech, carrying with him a large treasure for the
Pandavas. And let the man go unto Drupada carrying costly presents for
both the bridegrooms and the bride, and let him speak unto that monarch
of thy increase of power and dignity arising from this new alliance with
him. And, O monarch, let the man know also that both thyself and
Duryodhana have become exceedingly glad in consequence of what hath
happened. Let him say this repeatedly unto Drupada and Dhrishtadyumna.
And let him speak also about the alliance as having been exceedingly
proper, and agreeable unto thee, and of thyself being worthy of it. And
let the man repeatedly propitiate the sons of Kunti and those of Madri
(in proper words). And at thy command, O king, let plenty of ornaments of
pure gold be given unto Draupadi. And let, O bull of Bharata's race,
proper presents be given unto all the sons of Drupada. Let the messenger
then propose the return of the Pandavas to Hastinapura. After the heroes
will have been permitted (by Drupada), to come hither, let Duhsasana and
Vikarna go out with a handsome train to receive them. And when they will
have arrived at Hastinapura, let those foremost of men be received with
affection by thee. And let them then be installed on their paternal
throne, agreeably to the wishes of the people of the realm. This, O
monarch of Bharata's race, is what I think should be thy behaviour
towards the Pandavas who are to thee even as thy own sons.'

"Vaisampayana continued, 'After Drona had ceased, Karna spake again,
'Both Bhishma and Drona have been pampered with wealth that is thine and
favours conferred by thee! They are also always regarded by thee as thy
trusted friends! What can therefore be more amusing than that they both
should give thee advice which is not for thy good? How can the wise
approve that advice which is pronounced good by a person speaking with
wicked intent but taking care to conceal the wickedness of his heart?
Indeed, in a season of distress, friends can neither benefit nor injure.
Every one's happiness or the reverse dependeth on destiny. He that is
wise and he that is foolish, he that is young (in years) and he that is
old, he that hath allies and he that hath none, all become, it is seen
everywhere, happy or unhappy at times. It hath been heard by us that
there was, of old, a king by name Amvuvicha. Having his capital at
Rajagriha, he was the king of all the Magadha chiefs. He never attended
to his affairs. All his exertion consisted in inhaling the air. All his
affairs were in the hands of his minister. And his minister, named
Mahakarni, became the supreme authority in the state. Regarding himself
all powerful, he began to disregard the king. And the wretch himself
appropriated everything belonging unto the king, his queens and treasures
and sovereignty. But the possession of all these, instead of satisfying
his avarice, only served to inflame him the more. Having appropriated
everything belonging to the king, he even coveted the throne. But it hath
been heard by us that with all his best endeavours he succeeded not in
acquiring the kingdom of the monarch, his master, even though the latter
was inattentive to business and content with only breathing the air. What
else can be said, O king, than that monarch's sovereignty was dependent
on destiny? If, therefore, O king, this kingdom be established in thee by
destiny, it will certainly continue in thee, even if the whole world were
to become thy enemy! If, however, destiny hath ordained otherwise,
howsoever mayest thou strive, it will not last in thee! O learned one,
remembering all this, judge of the honesty or otherwise of thy advisers.
Ascertain also who amongst them are wicked and who have spoken wisely and
well.'

"Vaisampayana continued, 'Hearing these words of Karna, Drona replied,
'As thou art wicked it is evident thou sayest so in consequence of the
wickedness of thy intent. It is for injuring the Pandavas that thou
findest fault with us. But know, O Karna, what I have said is for the
good of all and the prosperity of the Kuru race. If thou regardest all
this as productive of evil, declare thyself what is for our good. If the
good advice I have given be not followed, I think the Kurus will be
exterminated in no time.'"



SECTION CCVII

(Viduragamana Parva continued)

"Vaisampayana said, 'After Drona had ceased, Vidura spoke, saying, 'O
monarch, thy friends without doubt, are saying unto thee what is for thy
good. But as thou art unwilling to listen to what they say, their words
scarcely find a place in thy ears. What that foremost one of Kuru's race,
viz., Bhishma, the son of Santanu, hath said, is excellent and is for thy
good. But thou dost not listen to it. The preceptor Drona also hath said
much that is for thy good which however Karna, the son of Radha, doth not
regard to be such. But, O king, reflecting hard I do not find any one who
is better a friend to thee than either of these two lions among men
(viz., Bhishma and Drona), or any one who excels either of them in
wisdom. These two, old in years, in wisdom, and in learning, always
regard thee, O king, and the sons of Pandu with equal eyes. Without
doubt, O king of Bharata's race, they are both, in virtue and
truthfulness, not inferior to Rama, the son of Dasaratha, and Gaya. Never
before did they give thee any evil advice. Thou also, O monarch, hast
never done them any injury. Why should, therefore, these tigers among
men, who are ever truthful, give thee wicked advice, especially when thou
hast never injured them? Endued with wisdom these foremost of men, O
king, will never give thee counsels that are crooked. O scion of Kuru's
rate, this is my firm conviction that these two, acquainted with all
rules of morality, will never, tempted by wealth, utter anything
betraying a spirit of partisanship. What they have said, O Bharata, I
regard highly beneficial to thee. Without doubt, O monarch, the Pandavas
are thy sons as much as Duryodhana and others are. Those ministers,
therefore, that give thee any counsel fraught with evil unto the
Pandavas, do not really look to thy interests. If there is any partiality
in thy heart, O king, for thy own children, they who by their counsel
seek to bring it out, certainly do thee no good. Therefore, O king, these
illustrious persons endued with great splendour, have not I think, said
anything that leadeth to evil. Thou, however, dost not understand it.
What these bulls among men have said regarding the invincibility of the
Pandavas is perfectly true. Think not otherwise of it, O tiger among men.
Blest be thou! Can the handsome Dhananjaya, the son of Pandu, using the
right and the left hand with equal activity, be vanquished in battle even
by Maghavat himself? Can the great Bhimasena of strong arms possessing
the might of ten thousand elephants, be vanquished in battle by the
immortals themselves? Who also that desireth to live can overcome in
battle the twins (Nagula and Sahadeva) like unto the sons of Yama
himself, and well-skilled in fight? How too can the eldest one of the
Pandavas in whom patience, mercy, forgiveness, truth, and prowess always
live together, be vanquished? They who have Rama (Valadeva) as their
ally, and Janardana (Krishna) as their counsellor, and Satyaki as their
partisan, have already defeated everybody in war. They who have Drupada
for their father-in-law, and Drupada's sons--the heroic brothers, viz.,
Dhristadyumna and others of Prishata's race for their brothers-in-law,
are certainly invincible. Remembering this, O monarch, and knowing that
their claim to the kingdom is even prior to thine, behave virtuously
towards them. The stain of calumny is on thee, O monarch, in consequence
of that act of Purochana. Wash thyself of it now, by a kindly behaviour
towards the Pandavas. This kindly behaviour of thine, O monarch, towards
the Pandavas will be an act of great benefit to us, protecting the lives
of us all that belong to Kuru's race, and leading to the growth of the
whole Kshatriya order! We had formerly warred with king Drupada; if we
can now secure him as an ally, it will strengthen our party. The
Dasarhas, O king, are numerous and strong. Know where Krishna is, all of
them must be, and where Krishna is, there victory also must be! O king,
who, unless cursed by the gods, would seek, to effect that by means of
war which can be effected by conciliation? Hearing that the sons of
Pritha are alive, the citizens and other subjects of the realm have
become exceedingly glad and eager for beholding them. O monarch, act in a
way that is agreeable to them. Duryodhana and Karna and Sakuni, the son
of Suvala, are sinful, foolish and young; listen not to them. Possessed
of every virtue thou art I long ago told thee, O monarch that for
Duryodhana's fault, the subjects of this kingdom would be exterminated.'"



SECTION CCVIII

(Viduragamana Parva continued)

"Vaisampayana said, 'Hearing these various speeches, Dhritarashtra said,
The learned Bhishma, the son of Santanu, and the illustrious Rishi Drona,
and thyself also (O Vidura), have said the truth and what also is most
beneficial to me. Indeed, as those mighty car-warriors, the heroic sons
of Kunti. are the children of Pandu, so are they, without doubt, my
children according to the ordinance. And as my sons are entitled to this
kingdom, so are the sons of Pandu certainly entitled to it. Therefore,
hasten to bring hither the Pandavas along with their mother, treating
them with affectionate consideration. O thou of Bharata's race, bring
also Krishna of celestial beauty along with them. From sheer good fortune
the sons of Pritha are alive; and from good fortune alone those mighty
car-warriors have obtained the daughter of Drupada. It is from good
fortune alone that our strength hath increased, and it is from good
fortune alone that Purochana hath perished. O thou of great splendour, it
is from good fortune that my great grief hath been killed!'

"Vaisampayana continued, 'Then Vidura, at the command of Dhritarashtra,
repaired, O Bharata, unto Yajnasena and the Pandavas. And he repaired
thither carrying with him numerous jewels and various kinds of wealth for
Draupadi and the Pandavas and Yajnasena also. Arrived at Drupada's abode,
Vidura conversant with every rule of morality and deep in every science,
properly accosted the monarch and waited upon him. Drupada received
Vidura in proper form and they both enquired after each other's welfare.
Vidura then saw there the Pandavas and Vasudeva. As soon as he saw them
he embraced them from affection and enquired after their well being. The
Pandavas also along with Vasudeva, in due order, worshipped Vidura of
immeasurable intelligence. But Vidura, O king, in the name of
Dhritarashtra repeatedly enquired with great affection after their
welfare. He then gave, O monarch, unto the Pandavas and Kunti and
Draupadi, and unto Drupada and Drupada's sons, the gems and various kinds
of wealth that the Kauravas had sent through him. Possessed of
immeasurable intelligence, the modest Vidura then, in the presence of the
Pandavas and Keshava, addressed the well-behaved Drupada thus:

"With thy ministers and sons, O monarch, listen to what I say. King
Dhritarashtra, with ministers, sons, and friends, hath with a joyous
heart, O king, repeatedly enquired after thy welfare. And, O monarch, he
hath been highly pleased with this alliance with thee. So also, O king,
Bhishma of great wisdom, the son of Santanu, with all the Kurus, enquired
after thy welfare in every respect. Drona also of great wisdom the son of
Bharadwaja and thy dear friend, embracing thee mentally, enquired of thy
happiness. And, O king of Panchalas, Dhritarashtra and all the Kurus, in
consequence of this alliance with thee regard themselves supremely blest.
O Yajnasena, the establishment of this alliance with thee hath made them
happier than if they had acquired a new kingdom. Knowing all this, O
monarch, permit the Pandavas to re-visit their ancestral kingdom. The
Kurus are exceedingly eager to behold the sons of Pandu. These bulls
among men have been long absent (from their kingdom). They as well as
Pritha must be very eager to behold their city. And all the Kuru ladies
and the citizens and our subjects are eagerly waiting to behold Krishna
the Panchala Princess. This, therefore, is my opinion, O monarch, that
thou shouldst, without delay, permit the Pandavas to go thither with
their wife. And after the illustrious Pandavas, O king, will have
received thy permission to go thither, I shall send information unto
Dhritarashtra by quick messengers. Then, O king, will the Pandavas set
out with Kunti and Krishna.'"



SECTION CCIX

(Viduragamana Parva continued)

"Vaisampayana said, 'Hearing these words of Vidura, Drupada said, 'It is
even so as thou, O Vidura of great wisdom, hast said. Venerable one, I
too have been exceedingly happy in consequence of this alliance. It is
highly proper that these illustrious princes should return to their
ancestral kingdom. But it is not proper for me to say this myself. If the
brave son of Kunti viz., Yudhishthira, if Bhima and Arjuna, if these
bulls among men, viz., the twins, themselves desire to go and if Rama
(Valadeva) and Krishna, both acquainted with every rule of morality, be
of the same mind, then let the Pandavas go thither. For these tigers
among men (Rama and Krishna) are ever engaged in doing what is agreeable
and beneficial to the sons of Pandu.'

"Hearing this, Yudhishthira said, 'We are now, O monarch, with all our
younger brothers, dependent on thee. We shall cheerfully do what thou art
pleased to command.'

"Vaisampayana continued, 'Then Vasudeva said, 'I am of opinion that the
Pandavas should go. But we should all abide by the opinion of king
Drupada who is conversant with every rule of morality.'

"Drupada then spoke, 'I certainly agree with what this foremost of men,
thinketh, having regard to the circumstances. For the illustrious sons of
Pandu now are to me as they are, without doubt, to Vasudeva. Kunti's son
Yudhishthira himself doth not seek the welfare of the Pandavas so
earnestly as, Kesava, that tiger among men.'

"Vaisampayana continued, 'Commanded by the illustrious Drupada, the
Pandavas, then, O king, and Krishna and Vidura, taking with them Krishna,
the daughter of Drupada, and the renowned Kunti, journeyed towards the
city called after the elephant, stopping at various places along the way
for purposes of pleasure and enjoyment. King Dhritarashtra, hearing that
those heroes had neared the capital sent out the Kauravas to receive
them. They who were thus sent out were, O Bharata, Vikarna of the great
bow, and Chitrasena, and Drona that foremost of warriors, and Kripa of
Gautama's line. Surrounded by these, those mighty heroes, their splendour
enhanced by that throng slowly entered the city of Hastinapura. The whole
city became radiant, as it were, with the gay throng of sight-seers
animated by curiosity. Those tigers among men gladdened the hearts of all
who beheld them. And the Pandavas, dear unto the hearts of the people,
heard, as they proceeded, various exclamations with the citizens, ever
desirous of obeying the wishes of those princes, loudly uttered. Some
exclaimed, 'Here returns that tiger among men, conversant with all the
rules of morality and who always protects us as if we were his nearest
relatives.' And elsewhere they said, 'It seems that king Pandu--the
beloved of his people--returneth today from the forest, doubtless to do
what is agreeable to us.' And there were some that said, 'What good is
not done to us today when the heroic sons of Kunti come back to our town?
If we have ever given away in charity, if we have ever poured libations
of clarified butter on the fire, if we have any ascetic merit, let the
Pandavas, by virtue of all those acts stay in our town for a hundred
years.'

"At last the Pandavas, on arriving at the place, worshipped the feet of
Dhritarashtra, as also those of the illustrious Bhishma. They also
worshipped the feet of everybody else that deserved that honour. And they
enquired after the welfare of every citizen (there present). At last, at
the command of Dhritarashtra they entered the chambers that had been
assigned to them.

"After they had rested there for some time, they were summoned (to the
court) by king Dhritarashtra and Bhishma, the son of Santanu. When they
came, king Dhritarashtra addressing Yudhishthira, said, 'Listen, O son of
Kunti, with thy brothers, to what I say. Repair ye to Khandavaprastha so
that no difference may arise again (between you and your cousins). If you
take up your quarters there no one will be able to do you any injury.
Protected by Partha (Arjuna), like the celestials by the thunderbolt,
reside ye at Khandavaprastha, taking half of the kingdom.'

"Vaisampayana continued, 'Agreeing to what Dhritarashtra said, those
bulls among men worshipping the king set out from Hastinapura. And
content with half the kingdom, they removed to Khandavaprastha, which was
in unreclaimed desert. Then those heroes of unfading splendour, viz., the
Pandavas, with Krishna at their head, arriving there, beautified the
place and made it a second heaven. And those mighty car-warriors,
selecting with Dwaipayana's assistance a sacred and auspicious region,
performed certain propitiatory ceremonies and measured out a piece of
land for their city. Then surrounded by a trench wide as the sea and by
walls reaching high up to the heavens and white as the fleecy clouds or
the rays of the moon, that foremost of cities looked resplendent like
Bhogavati (the capital of the nether kingdom) decked with the Nagas. And
it stood adorned with palatial mansions and numerous gates, each
furnished with a couple of panels resembling the out-stretched wings of
Garuda. And it was protected with gateways looking like the clouds and
high as the Mandara mountains. And well-furnished with numerous weapons
of attack the missiles of the foes could not make slightest impression on
them. And they were almost covered with darts and other missiles like
double-tongued snakes. The turrets along the walls were filled with armed
men in course of training; and the walls were lined with numerous
warriors along their whole length. And there were thousands of sharp
hooks and Sataghnis (machines slaying a century of warriors) and numerous
other machines on the battlements. There were also large iron wheels
planted on them. And with all these was that foremost of cities adorned.
The streets were all wide and laid out excellently; and there was no fear
in them of accident. And decked with innumerable mansions, the city
became like unto Amaravati and came to be called Indraprastha (like unto
Indra's city). In a delightful and auspicious part of the city rose the
palace of the Pandavas filled with every kind of wealth and like unto the
mansion of the celestial treasurer (Kuvera) himself. And it looked like a
mass of clouds charged with lightning.

"When the city was built, there came, O king, numerous Brahmanas
well-acquainted with all the Vedas and conversant with every language,
wishing to dwell there. And there came also unto that town numerous
merchants from every direction, in the hope of earning wealth. There also
came numerous persons well-skilled in all the arts, wishing to take up
their abode there. And around the city were laid out many delightful
gardens adorned with numerous trees bearing both fruits and flowers.
There were Amras (mango trees) and Amaratakas, and Kadamvas and Asokas,
and Champakas; and Punnagas and Nagas and Lakuchas and Panasas; and Salas
and Talas (palm trees) and Tamalas and Vakulas, and Ketakas with their
fragrant loads; beautiful and blossoming and grand Amalakas with branches
bent down with the weight of fruits and Lodhras and blossoming Ankolas;
and Jamvus (blackberry trees) and Patalas and Kunjakas and Atimuktas; and
Karaviras and Parijatas and numerous other kinds of trees always adorned
with flowers and fruits and alive with feathery creatures of various
species. And those verdant groves always resounded with the notes of
maddened peacocks and Kokilas (blackbirds). And there were various
pleasure-houses, bright as mirrors, and numerous bowers of creepers, and
charming and artificial hillocks, and many lakes full to the brim of
crystal water, and delightful tanks fragrant with lotuses and lilies and
adorned with swans and ducks and chakravakas (brahminy ducks). And there
were many delicious pools overgrown with fine aquatic plants. And there
were also diverse ponds of great beauty and large dimension. And, O king,
the joy of the Pandavas increased from day to day, in consequence of
their residence in that large kingdom that was peopled with pious men.

"Thus in consequence of the virtuous behaviour of Bhishma and king
Dhritarashtra towards them, the Pandavas took up their abode in
Khandavaprastha. Adorned with those five mighty warriors, each equal unto
Indra himself, that foremost of cities looked like Bhogavati (the capital
of the nether kingdom) adorned with the Nagas. And, O monarch, having
settled the Pandavas there, the heroic Krishna, obtaining their leave,
came back with Rama to Dwaravati.'"



SECTION CCX

(Rajya-labha Parva)

"Janamejaya said, 'O thou possessed of ascetic wealth, what did those
high-souled ones, my grandsires, the illustrious Pandavas, do, after
obtaining the kingdom of Indraprastha? How did their wife Draupadi obey
them all? How is it also that no dissensions arose amongst those
illustrious rulers of men, all attached to one wife, viz., Krishna? O
thou of the wealth of asceticism, I wish to hear everything in detail
regarding the behaviour towards one another of those rulers of men after
their union with Krishna.'

"Vaisampayana said, 'Those scorchers of foes, the Pandavas, having
obtained their kingdom, at the command of Dhritarashtra, passed their
days in joy and happiness at Khandavaprastha with Krishna. And
Yudhishthira. endued with great energy and ever adhering to truth, having
obtained the sovereignty, virtuously ruled the land, assisted by his
brothers. And the sons of Pandu, endued with great wisdom and devoted to
truth and virtue, having vanquished all their foes, continued to live
there in great happiness. And those bulls among men, seated on royal
seats of great value, used to discharge all the duties of government. And
one day, while all those illustrious heroes were so seated, there came
unto them the celestial Rishi Narada, in course of his wanderings.
Beholding the Rishi, Yudhishthira offered him his own handsome seat. And
after the celestial Rishi had been seated, the wise Yudhishthira duly
offered him the Arghya with his own hands. And the king also informed the
Rishi of the state of his kingdom. The Rishi accepting the worship,
became well-pleased, and eulogising him with benedictions, commanded the
king to take his seat. Commanded by the Rishi, the king took his seat.
Then the king sent word unto Krishna (in the inner apartments) of the
arrival of the illustrious one. Hearing of the Rishi's arrival Draupadi,
purifying herself properly, came with a respectful attitude to where
Narada was with the Pandavas. The virtuous princess of Panchala,
worshipping the celestial Rishi's feet, stood with joined hands before
him, properly veiled, The illustrious Narada, pronouncing various
benedictions on her, commanded the princess to retire. After Krishna had
retired, the illustrious Rishi, addressing in private all the Pandavas
with Yudhishthira at their head, said, 'The renowned princess of Panchala
is the wedded wife of you all. Establish a rule amongst yourselves so
that disunion may not arise amongst you. There were, in former days,
celebrated throughout the three worlds, two brothers named Sunda and
Upasunda living together and incapable of being slain by anybody unless
each slew the other. They ruled the same kingdom, lived in the same
house, slept on the same bed, sat on the same seat, and ate from the same
dish. And yet they killed each for the sake of Tilottama. Therefore, O
Yudhishthira, preserve your friendship for one another and do that which
may not produce disunion amongst you.'

"On hearing this, Yudhishthira asked, 'O great Muni, whose sons were
Asuras called Sunda and Upasunda? Whence arose that dissension amongst
them, and why did they slay each other? Whose daughter also was this
Tilottama for whose love the maddened brothers killed each other? Was she
an Apsara (water nymph) or the daughter of any celestial? O thou whose
wealth is asceticism, we desire, O Brahmana, to hear in detail everything
as it happened. Indeed, our curiosity hath become great.'"



SECTION CCXI

(Rajya-labha Parva continued)

"Vaisampayana said, 'Hearing these words of Yudhishthira, Narada replied,
'O son of Pritha, listen with thy brothers to me as I recite this old
story, O Yudhishthira, exactly as everything happened. In olden days, a
mighty Daitya named Nikumbha, endued with great energy and strength was
born in the race of the great Asura, Hiranyakasipu. Unto this Nikumbha,
were born two sons called Sunda and Upasunda. Both of them were mighty
Asuras endued with great energy and terrible prowess. The brothers were
both fierce and possessed of wicked hearts. And those Daityas were both
of the same resolution, and ever engaged in achieving the same tasks and
ends. They were ever sharers with each other in happiness as well as in
woe. Each speaking and doing what was agreeable to the other, the
brothers never were unless they were together, and never went anywhere
unless together. Of exactly the same disposition and habits, they seemed
to be one individual divided into two parts. Endued with great energy and
ever of the same resolution in everything they undertook, the brothers
gradually grew up. Always entertaining the same purpose, desirous of
subjugating the three worlds, the brothers, after due initiation, went to
the mountains of Vindhya. And severe were the ascetic penances they
performed there. Exhausted with hunger and thirst, with matted locks on
their heads and attired in barks of trees, they acquired sufficient
ascetic merit at length. Besmearing themselves with dirt from head to
foot, living upon air alone, standing on their toes, they threw pieces of
the flesh of their bodies into the fire. Their arms upraised, and eye
fixed, long was the period for which they observed their vows. And during
the course of their ascetic penances, a wonderful incident occurred
there. For the mountains of Vindhya, heated for a long course of years by
the power of their ascetic austerities, began to emit vapour from every
part of their bodies. And beholding the severity of their austerities,
the celestials became alarmed. The gods began to cause numerous
obstructions to impede the progress of their asceticism. The celestials
repeatedly tempted the brothers by means of every precious possession and
the most beautiful girls. The brothers broke not their vows. Then the
celestials once more manifested, before the illustrious brothers, their
powers of illusion. For it seemed their sisters, mothers, wives, and
other relatives, with disordered hair and ornaments and robes, were
running towards them in terror, pursued and struck by a Rakshasa with a
lance in hand. And it seemed that the women implored the help of the
brothers crying, 'O save us!' But all this went for nothing, for firmly
wedded thereto, the brothers did not still break their vows. And when it
was found that all this produced not the slightest impression on any of
the two, both the women and the Rakshasa vanished from sight. At last the
Grandsire himself, the Supreme Lord ever seeking the welfare of all, came
unto those great Asuras and asked them to solicit the boon they desired.
Then the brothers Sunda and Upasunda, both of great prowess, beholding
the Grandsire, rose from their seats and waited with joined palms. And
the brothers both said unto the God, 'O Grandsire, if thou hast been
pleased with these our ascetic austerities, and art, O lord, propitious
unto us, then let us have knowledge of all weapons and of all powers of
illusion. Let us be endued with great strength, and let us be able to
assume any form at will. And last of all, let us also be immortal.'
Hearing these words of theirs, Brahman said, 'Except the immortality you
ask for, you shall be given all that you desire. Solicit you some form of
death by which you may still be equal unto the immortals. And since you
have undergone these severe ascetic austerities from desire of
sovereignty alone I cannot confer on you the boon of immortality. You
have performed your ascetic penances even for the subjugation of the
three worlds. It is for this, O mighty Daityas, that I cannot grant you
what you desire.'

"Narada continued, 'Hearing these words of Brahman, Sunda and Upasunda
said, 'O Grandsire, let us have no fear then from any created thing,
mobile or immobile, in the three worlds, except only from each other!'
The Grandsire then said, 'I grant you what you have asked for, even this
your desire'. And granting them this boon, the Grandsire made them desist
from their asceticism, and returned to his own region. Then the brothers,
those mighty Daityas, having received those several boons became
incapable of being slain by anybody in the universe. They then returned
to their own abode. All their friends and relatives, beholding those
Daityas of great intelligence, crowned with success in the matter of the
boons they had obtained, became exceedingly glad. And Sunda and Upasunda
then cut off their matted locks and wore coronets on their heads. Attired
in costly robes and ornaments, they looked exceedingly handsome. They
caused the moon to rise over their city every night even out of his
season. And friends and relatives gave themselves up to joy and merriment
with happy hearts. Eat, feed, give, make merry, sing, drink--these were
the sounds heard everyday in every house. And here and there arose loud
uproars of hilarity mixed with clappings of hands which filled the whole
city of the Daityas, who being capable of assuming any form at will, were
engaged in every kind of amusement and sport and scarcely noticed the
flight of time, even regarding a whole year as a single day.'"



SECTION CCXII

(Rajya-labha Parva continued)

'Narada continued, 'As soon as those festivities came to an end, the
brothers Sunda and Upasunda, desirous of the Sovereignty of the three
worlds, took counsel and commanded their forces to be arranged. Obtaining
the assent of their friends and relatives, of the elders of the Daitya
race and of their ministers of state, and performing the preliminary
rites of departure, they set out in the night when the constellation
Magha was in the ascendant. The brothers set out with a large Daitya
force clad in mail and armed with maces and axes and lances and clubs.
The Daitya heroes set out on their expedition with joyous hearts, the
charanas (bards) chanting auspicious panegyrics indicative of their
future triumphs. Furious in war, the Daitya brothers, capable of going
everywhere at will, ascended the skies and went to the region of the
celestials. The celestials knowing they were coming and acquainted also
with the boons granted unto them by the Supreme Deity left heaven and
sought refuge in the region of Brahman. Endued with fierce prowess, the
Daitya heroes soon subjugated the region of Indra, and vanquishing the
diverse tribes of Yakshas and Rakshasas and every creature ranging the
skies, came away. Those mighty car-warriors next subjugated the Nagas of
the nether region, and then the inmates of the ocean and then all the
tribes of the Mlechchhas. Desirous next of subjugating the whole earth,
those heroes of irresistible sway, summoning their soldiers, issued these
cruel commands, 'Brahmanas and royal sages (on earth) with their
libations and other food offered at grand sacrifices, increase the energy
and strength of the gods, as also their prosperity. Engaged in such acts,
they are the enemies of the Asuras. All of us, therefore, mustering
together should completely slaughter them off the face of the earth!'
Ordering their soldiers thus on the eastern shore of the great ocean, and
entertaining such a cruel resolution, the Asura brothers set out in all
directions. And those that were performing sacrifices and the Brahmanas
that were assisting at those sacrifices, the mighty brothers instantly
slew. And slaughtering them with violence they departed for some other
place. Whilst their soldiers threw into the water the sacrificial fires
that were in the asylums of Munis with souls under complete control, the
curses uttered by the illustrious Rishis in wrath, rendered abortive by
the boons granted (by Brahman), affected not the Asura brothers. When the
Brahmanas saw that their curses produced not the slightest effect like
shafts shot at stones they fled in all directions, forsaking their rites
and vows. Even those Rishis on earth that were crowned with ascetic
success, and had their passions under complete control and were wholly
engrossed in meditation of the Deity, from fear of the Asura brothers,
fled like snakes at the approach of Vinata's son (Garuda the
snake-eater). The sacred asylums were all trodden down and broken. The
sacrificial jars and vessels being broken, their (sacred) contents were
scattered over the ground. The whole universe became empty, as if its
creatures had all been stricken down during the season of general
dissolution. And, O king, after the Rishis had all disappeared and made
themselves invisible both the great Asuras, resolved upon their
destruction, began to assume various forms. Assuming the forms of
maddened elephants with temples rent from excess of juice, the Asura
pair, searching out the Rishis who had sheltered themselves in caves,
sent them to the region of Yama. Sometimes becoming as lions and again as
tigers and disappearing the next moment, by these and other methods the
cruel couple, seeing the Rishis, slew them instantly. Sacrifice and study
ceased, and kings and Brahmanas were exterminated. The earth became
utterly destitute of sacrifices and festivals. And the terrified people
uttered cries of Oh and Alas and all buying and selling were stopped. All
religious rites ceased, and the earth became destitute of sacred
ceremonies and marriages. Agriculture was neglected and cattle were no
longer tended. Towns and asylums became desolate. And scattered over with
bones and skeletons, the earth assumed a frightful aspect. All ceremonies
in honour of the Pitris were suspended, and the sacred sound of Vashat
and the whole circle of auspicious rites ceased. The earth became
frightful to behold. The Sun and the Moon, the Planets and Stars, and
Constellations, and the other dwellers in the firmament, witnessing these
acts of Sunda and Upasunda, grieved deeply. Subjugating all the points of
heaven by means of such cruel acts, the Asura brothers took up their
abode in Kurukshetra, without a single rival.'"



SECTION CCXIII

(Rajya-labha Parva continued)

"Narada continued, 'Then the celestial Rishis, the Siddhas, and the
high-souled Rishis possessing the attributes of tranquillity and
self-restraint, beholding that act of universal slaughter, were afflicted
with great grief. With passions and senses and souls under complete
control, they then went to the abode of the Grandsire, moved by
compassion for the universe. Arrived there, they beheld the Grandsire
seated with gods, Siddhas, and Brahmarshis around him. There were present
that God of gods, viz., Mahadeva, and Agni, accompanied by Vayu, and Soma
and Surya and Sakra, and Rishis devoted to the contemplation of Brahma,
and the Vaikhanasas, the Valakhilyas, the Vanaprasthas, the Marichipas,
the Ajas, the Avimudas, and other ascetics of great energy. All those
Rishis were sitting with the Grandsire, when the celestial and other
Rishis, approaching Brahman with sorrowful hearts, represented unto him
all the acts of Sunda and Upasunda. And they told the Grandsire in detail
everything that the Asura brothers had done, and how they had done it,
and in what order. Then all the celestials and the great Rishis pressed
the matter before the Grandsire. The Grandsire, hearing everything they
said, reflected for a moment and settled in his mind what he should do.
Resolving to compass the destruction of the Asura brothers, he summoned
Viswakarman (the celestial architect). Seeing Viswakarman before him, the
Grandsire possessed of supreme ascetic merit commanded him, saying,
'Create thou a damsel capable of captivating all hearts.' Bowing down
unto the Grandsire and receiving his command with reverence, the great
artificer of the universe created a celestial maiden with careful
attention. Viswakrit first collected all handsome features upon the body
of the damsel he created. Indeed, the celestial maiden that he created
was almost a mass of gems. And created with great care by Viswakarman,
the damsel, in beauty, became unrivalled among the women of the three
worlds. There was not even a minute part of her body which by its wealth
of beauty could not attract the gaze of beholders. And like unto the
embodied Sri herself, that damsel of extraordinary beauty captivated the
eyes and hearts of every creature. And because she had been created with
portions of every gem taken in minute measures, the Grandsire bestowed
upon her the name of Tilottama. And as soon as he started it into life,
the damsel bowed to Brahman and with joined palms said, 'Lord of every
created thing, what task am I to accomplish and what have I been created
for?' The Grandsire answered, 'Go, O Tilottama, unto the Asuras, Sunda
and Upasunda. O amiable one, tempt them with thy captivating beauty. And,
O damsel, conduct thyself there in such a way that the Asura brothers
may, in consequence of the wealth of thy beauty, quarrel with each other
as soon as they cast their eyes upon thee.'

"Narada continued, 'Bowing unto the Grandsire and saying, 'So be
it,'--the damsel walked round the celestial conclave. The illustrious
Brahman was then sitting with face turned eastwards, and Mahadeva with
face also towards the east, and all the celestials with faces northwards,
and the Rishis with faces towards all directions. While Tilottama walked
round the conclave of the celestials, Indra and the illustrious Sthanu
(Mahadeva) were the only ones that succeeded in preserving their
tranquillity of mind. But exceedingly desirous as Mahadeva was (of
beholding Tilottama) when the damsel (in her progress round the celestial
conclave) was at his side, another face like a full-blown lotus appeared
on the southern side of his body. And when she was behind him, another
face appeared on the west. And when the damsel was on the northern side
of the great god, a fourth face appeared on the northern side of his
body. Mahadeva (who was eager to behold the damsel) came also to have a
thousand eyes, each large and slightly reddish, before, behind and on his
flanks. And it was thus that Sthanu the great god came to have four
faces, and the slayer of Vala, a thousand eyes. And as regards the mass
of the celestials and the Rishis, they turned their faces towards all
directions as Tilottama walked round them. Except the divine Grandsire
himself, the glances of those illustrious personages, even of all of them
fell upon Tilottama's body. And when Tilottama set out (for the city of
the Asuras) with the wealth of her beauty, all regarded the task as
already accomplished. After Tilottama had gone away, the great god who
was the First Cause of the Universe, dismissed all the celestials and the
Rishis.'"



SECTION CCXIV

(Rajya-labha Parva continued)

"Narada continued, 'Meanwhile the Asura brothers having subjugated the
earth were without a rival. The fatigue of exertion gone, they, having
brought the three worlds under equal sway, regarded themselves as persons
that had nothing more to do. Having brought all the treasures of the
gods, the Gandharvas, the Yakshas, the Nagas, the Rakshasas, and the
kings of the earth, the brothers began to pass their days in great
happiness. When they saw they had no rivals (in the three worlds), they
gave up all exertion and devoted their time to pleasure and merriment,
like the celestials. They experienced great happiness by giving
themselves up to every kind of enjoyment, such as women, and perfumes and
floral wreaths and viands, and drinks and many other agreeable objects
all in profusion. In houses and woods and gardens, on hills and in
forests, wherever they liked they passed their time in pleasure and
amusement, like the immortals. And it so happened that one day they went
for purposes of pleasure to a tableland of the Vindhya range, perfectly
level and stony, and overgrown with blossoming trees. After every object
of desire, all of the most agreeable kind, had been brought, the brothers
sat on an excellent seat, with happy hearts and accompanied by handsome
women. And those damsels, desirous of pleasing the brothers, commenced a
dance in accompaniment to music, and sweetly chanted many a song in
praise of the mighty pair.'

"Meanwhile Tilottama attired in a single piece of red silk that exposed
all her charms, came along, plucking wild flowers on her way. She
advanced slowly to where those mighty Asuras were. The Asura brothers,
intoxicated with the large portions they had imbibed, were smitten upon
beholding that maiden of transcendent beauty. Leaving their seats they
went quickly to where the damsel was. Both of them being under the
influence of lust, each sought the maiden for himself. And Sunda seized
that maid of fair brows by her right hand. Intoxicated with the boons
they had obtained, with physical might, with the wealth and gems they had
gathered from every quarter, and with the wine they had drunk, maddened
with all these, and influenced by wishful desire, they addressed each
other, each contracting his bow in anger, 'She is my wife, and therefore
your superior,' said Sunda. 'She is my wife, and therefore your
sister-in-law', replied Upasunda. And they said unto each other, 'She is
mine not yours.' And soon they were under the influence of rage. Maddened
by the beauty of the damsel, they soon forgot their love and affection
for each other. Both of them, deprived of reason by passion, then took up
their fierce maces. Each repeating, I was the first, I was the first,'
(in taking her hand) struck the other. And the fierce Asuras, struck by
each other with the mace, fell down upon the ground, their bodies bathed
in blood, like two suns dislodged from the firmament. And beholding this,
the women that had come there, and the other Asuras there present, all
fled away trembling in grief and fear, and took refuge in the nether
regions. The Grandsire himself of pure soul, then came there, accompanied
by the celestials, and the great Rishis. And the illustrious Grandsire
applauded Tilottama and expressed his wish of granting her a boon. The
Supreme Deity, before Tilottama spoke, desirous of granting her a boon,
cheerfully said, 'O beautiful damsel, thou shalt roam in the region of
the Adityas. Thy splendour shall be so great that nobody will ever be
able to look at thee for any length of time!' The Grandsire of all
creatures, granting this boon unto her, establishing the three worlds in
Indra as before, returned to his own region.'

"Narada continued, 'It was thus that Asuras, ever united and inspired by
the same purpose slew each other in wrath for the sake of Tilottama.
Therefore, from affection I tell you, ye foremost ones of Bharata's line,
that if you desire to do anything agreeable to me, make some such
arrangements that you may not quarrel with one another for the sake of
Draupadi.'

"Vaisampayana continued, 'The illustrious Pandavas, thus addressed by the
great Rishi Narada, consulting with one another, established a rule
amongst themselves in the presence of the celestial Rishi himself endued
with immeasurable energy. And the rule they made was that when one of
them would be sitting with Draupadi, any of the other four who would see
that one thus must retire into the forest for twelve years, passing his
days as a Brahmacharin. After the virtuous Pandavas had established that
rule amongst themselves, the great Muni Narada, gratified with them, went
to the place he wished. Thus, O Janamejaya, did the Pandavas urged by
Narada, established a rule amongst themselves in regard to their common
wife. And it was for this, O Bharata, that no dispute ever arose between
them.'"



SECTION CCXV

(Arjuna-vanavasa Parva)

"Vaisampayana said, 'The Pandavas, having established such a rule,
continued to reside there. By the prowess of their arms they brought many
kings under their sway. And Krishna became obedient unto all the five
sons of Pritha, those lions among men, of immeasurable energy. Like the
river Saraswati decked with elephants, which again take pleasure in that
stream, Draupadi took great delight in her five heroic husbands and they
too took delight in her. And in consequence of the illustrious Pandavas
being exceedingly virtuous in their practice, the whole race of Kurus,
free from sin, and happy, grew in prosperity.

"After some time, O king, it so happened that certain robbers lifted the
cattle of a Brahmana, and while they were carrying away the booty, the
Brahmana, deprived of his senses by anger, repaired to Khandavaprastha,
and began to reprove the Pandavas in accents of woe. The Brahmana said,
'Ye Pandavas, from this your dominion, my kine are even now being taken
away by force by despicable and wicked wretches! Pursue ye the thieves.
Alas, the sacrificial butter of a peaceful Brahmana is being taken away
by crows! Alas, the wretched jackal invadeth the empty cave of a lion! A
king that taketh the sixth part of the produce of the land without
protecting the subject, hath been called by the wise to be the most
sinful person in the whole world. The wealth of a Brahmana is being taken
away by robbers! Virtue itself is sustaining a diminution! Take me up by
the hand, ye Pandavas for I am plunged in grief!"

"Vaisampayana continued, 'Dhananjaya, the son of Kunti, heard those
accents of the Brahmana weeping in bitter grief. As soon as he heard
those accents, he loudly assured the Brahmana, saying, 'No fear!' But it
so happened that the chamber where the illustrious Pandavas had their
weapons was then occupied by Yudhishthira the just with Krishna. Arjuna,
therefore, was incapable of entering it or, going alone with the
Brahmana, though repeatedly urged (to do either) by the weeping accents
of the Brahmana. Summoned by the Brahmana, Arjuna reflected, with a
sorrowful heart, Alas, this innocent Brahmana's wealth is being robbed! I
should certainly dry up his tears. He hath come to our gate, and is
weeping even now. If I do not protect him, the king will be touched with
sin in consequence of my indifference; our own irreligiousness will be
cited throughout the kingdom, and we shall incur a great sin. If,
disregarding the king, I enter the chamber, without doubt I shall be
behaving untruthfully towards the monarch without a foe. By entering the
chamber, again, I incur the penalty of an exile in the woods. But I must
overlook everything. I care not if I have to incur sin by disregarding
the king. I care not if I have to go to the woods and die there. Virtue
is superior to the body and lasteth after the body hath perished!'
Dhananjaya, arriving at this resolution, entered the chamber and talked
with Yudhishthira. Coming out with the bow, he cheerfully told the
Brahmana, 'Proceed, O Brahmana, with haste, so that those wretched
robbers may not go much ahead of us. I shall accompany thee and restore
unto thee thy wealth that hath fallen into the hands of the thieves.'
Then Dhananjaya, capable of using both his arms with equal skill, armed
with the bow and cased in mail and riding in his war-chariot decked with
a standard, pursued the thieves, and piercing them with his arrows,
compelled them to give up the booty. Benefiting the Brahmana thus by
making over to him his kine, and winning great renown, the hero returned
to the capital. Bowing unto all the elders, and congratulated by
everybody, Partha at last approached Yudhishthira, and addressing him,
said, 'Give me leave, O lord, to observe the vow I took. In beholding
thee sitting with Draupadi, I have violated the rule established by
ourselves. I shall therefore go into the woods, for this is even our
understanding.' Then Yudhishthira, suddenly hearing those painful words,
became afflicted with grief, and said in an agitated voice, 'Why!' A
little while after, king Yudhishthira in grief said unto his brother
Dhananjaya of curly hair who never departed from his vows, these words,
'O sinless one, if I am an authority worthy of regard, listen to what I
say. O hero, full well do I know the reason why thou hadst entered my
chamber and didst what thou regardest to be an act disagreeable to me.
But there is no displeasure in my mind. The younger brother may, without
fault, enter the chamber where the elder brother sitteth with his wife.
It is only the elder brother that acts against the rules of propriety by
entering the room where the younger brother sitteth with his wife.
Therefore, O thou of mighty arms, desist from thy purpose. Do what I say.
Thy virtue hath sustained no diminution. Thou hast not disregarded me.'

"Arjuna, hearing this, replied, 'I have heard, even from thee, that
quibbling is not permitted in the discharge of duty. I cannot waver from
truth. Truth is my weapon.'

"Vaisampayana continued, 'Obtaining then the king's permission, Arjuna
prepared himself for a forest-life; and he went to the forest to live
there for twelve years.'"



SECTION CCXVI

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'When that spreader of the renown of Kuru's race, the
strong-armed Arjuna, set out (for the forest), Brahmanas conversant with
the Vedas walked behind that illustrious hero to a certain distance.
Followed by Brahmanas conversant with the Vedas and their branches and
devoted to the contemplation of the Supreme Spirit, by persons skilled in
music, by ascetics devoted to the Deity, by reciters of Puranas, by
narrators of sacred stories by devotees leading celibate lives, by
Vanaprasthas, by Brahmanas sweetly reciting celestial histories, and by
various other classes of persons of sweet speeches, Arjuna journeyed like
Indra followed by the Maruts. And, O thou of Bharata's race, that bull
among the Bharatas saw, as he journeyed, many delightful and picturesque
forests, lakes, rivers, seas, provinces, and waters. At length, on
arriving at the source of the Ganges the mighty hero thought of settling
there.

"Listen now, O Janamejaya, to a wonderful feat which that foremost of the
sons of Pandu, of high soul, did, while living there. When that son of
Kunti, O Bharata, and the Brahmanas who had followed him, took up their
residence in that region, the latter performed innumerable Agnihotras
(sacrificial rites by igniting the sacred fire). And, O king, in
consequence of those learned vow-observing, and illustrious Brahmanas,
who never deviated from the right path, daily establishing and igniting
with mantras on the banks of that sacred stream, after the performance of
their ablutions, fires for their sacrifices, and pouring libations of
clarified butter into the same, and worshipping those fires with
offerings of flowers, that region itself where the Ganges entered the
plains became exceedingly beautiful. One day that bull amongst the
Pandavas, while residing in that region in the midst of those Brahmanas,
descended (as usual) into the Ganges to perform his ablutions. After his
ablutions had been over, and after he had offered oblations of water unto
his deceased ancestors, he was about to get up from the stream to perform
his sacrificial rites before the fire, when the mighty-armed hero, O
king, was dragged into the bottom of the water by Ulupi, the daughter of
the king of the Nagas, urged by the god of desire. And it so happened
that the son of Pandu was carried into the beautiful mansion of Kauravya,
the king of the Nagas. Arjuna saw there a sacrificial fire ignited for
himself. Beholding that fire, Dhananjaya, the son of Kunti performed his
sacrificial rites with devotion. And Agni was much gratified with Arjuna
for the fearlessness with which that hero had poured libations into his
manifest form. After he had thus performed his rites before the fire, the
son of Kunti, beholding the daughter of the king of the Nagas, addressed
her smilingly and said, 'O handsome girl, what an act of rashness hast
thou done. O timid one! Whose is this beautiful region, who art thou and
whose daughter?'

"Hearing these words of Arjuna, Ulupi answered, 'There is a Naga of the
name of Kauravya, born in the line of Airavata. I am, O prince, the
daughter of that Kauravya, and my name is Ulupi. O tiger among men,
beholding thee descend into the stream to perform thy ablutions, I was
deprived of reason by the god of desire. O sinless one, I am still
unmarried. Afflicted as I am by the god of desire on account of thee, O
thou of Kuru's race, gratify me today by giving thyself up to me.'

"Arjuna replied, 'Commanded by king Yudhishthira, O amiable one, I am
undergoing the vow of Brahmacharin for twelve years. I am not free to act
in any way I like. But, O ranger of the waters, I am still willing to do
thy pleasure (if I can). I have never spoken an untruth in my life. Tell
me, therefore, O Naga maid, how I may act so that, while doing thy
pleasure, I may not be guilty of any untruth or breach of duty.'

"Ulupi answered, 'I know, O son of Pandu, why thou wanderest over the
earth, and why thou hast been commanded to lead the life of a
Brahmacharin by the superior. Even this was the understanding to which
all of you had been pledged, viz., that amongst you all owning Drupada's
daughter as your common wife, he who would from ignorance enter the room
where one of you would be sitting with her, should lead the life of a
Brahmacharin in the woods for twelve years. The exile of any one amongst
you, therefore, is only for the sake of Draupadi. Thou art but observing
the duty arising from that vow. Thy virtue cannot sustain any diminution
(by acceding to my solicitation). Then again, O thou of large eyes, it is
a duty to relieve the distressed. Thy virtue suffereth no diminution by
relieving me. Oh, if (by this act), O Arjuna, thy virtue doth suffer a
small diminution, thou wilt acquire great merit by saving my life. Know
me for thy worshipper, O Partha! Therefore, yield thyself up to me! Even
this, O lord, is the opinion of the wise (viz., that one should accept a
woman that wooeth). If thou do not act in this way, know that I will
destroy myself. O thou of mighty arms, earn great merit by saving my
life. I seek thy shelter, O best of men! Thou protectest always, O son of
Kunti, the afflicted and the masterless. I seek thy protection, weeping
in sorrow. I woo thee, being filled with desire. Therefore, do what is
agreeable to me. It behoveth thee to gratify my wish by yielding thy self
up to me.'

"Vaisampayana said, 'Thus addressed by the daughter of the king of the
Nagas, the son of Kunti did everything she desired, making virtue his
motive. The mighty Arjuna, spending the night in the mansion of the Naga
rose with the sun in the morning. Accompanied by Ulupi he came back from
the palace of Kauravya to the region where the Ganges entereth the
plains. The chaste Ulupi, taking her leave there, returned to her own
abode. And, O Bharata, she granted unto Arjuna a boon making him
invincible in water, saying, 'Every amphibious creature shall, without
doubt, be vanquishable by thee.'"



SECTION CCXVII

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'Then the son of the wielder of the thunderbolt
narrated everything unto those Brahmanas (residing with him there), set
out for the breast of Himavat. Arriving at the spot called Agastyavata,
he next went to Vasishtha's peak. Thence the son of Kunti proceeded to
the peak of Bhrigu. Purifying himself with ablutions and other rites
there, that foremost of the Kurus gave away unto Brahmanas many thousands
of cows and many houses. Thence that best of men proceeded to the sacred
asylum called Hiranyavindu. Performing his ablutions there, that foremost
of the sons of Pandu saw many holy regions. Descending from those heights
that chief of men, O Bharata, accompanied by the Brahmanas, journeyed
towards the east, desiring to behold the regions that lay in that
direction. That foremost one of Kuru's race saw many regions of sacred
waters one after another. And beholding in the forest of Naimisha the
delightful river Utpalini (full of lotuses) and the Nanda and the Apara
Nanda, the far-famed Kausiki, and the mighty rivers Gaya and Ganga, and
all the regions of sacred water, he purified himself, O Bharata, (with
the usual rites), and gave away many cows unto Brahmanas. Whatever
regions of sacred waters and whatever other holy palaces there were in
Vanga and Kalinga, Arjuna visited all of them. Seeing them all and
performing proper ceremonies, he gave away much wealth. Then, O Bharata,
all those Brahmanas following the son of Pandu, bade him farewell at the
gate of the kingdom of Kalinga and desisted from proceeding with him any
further. The brave Dhananjaya, the son of Kunti, obtaining their leave,
went towards the ocean, accompanied by only a few attendants. Crossing
the country of the Kalingas, the mighty one proceeded, seeing on his way
diverse countries and sacred spots and diverse delightful mansions and
houses. Beholding the Mahendra mountain adorned with the ascetics
(residing there), he went to Manipura, proceeding slowly along the
sea-shore. Beholding all the sacred waters and other holy places in that
province, the strong-armed son of Pandu at last went, O king, to the
virtuous Chitravahana, the ruler of Manipura. The king of Manipura had a
daughter of great beauty named Chitrangada. And it so happened that
Arjuna beheld her in her father's palace roving at pleasure. Beholding
the handsome daughter of Chitravahana, Arjuna desired to possess her.
Going unto the king (her father), he represented unto him what he sought.
He said. 'Give away unto me thy daughter, O king! I am an illustrious
Kshatriya's son.' Hearing this, the king asked him, 'Whose son art thou?'
Arjuna replied, 'I am Dhananjaya, the son of Pandu and Kunti.' The king,
hearing this, spoke unto him these words in sweet accents, 'There was in
our race a king of the name of Prabhanjana, who was childless. To obtain
a child, he underwent severe ascetic penances. By his severe asceticism,
O Partha, he gratified that god of gods, Mahadeva, the husband of Uma,
that supreme Lord holding (the mighty bow called) Pinaka. The illustrious
Lord granted him the boon that each successive descendant of his race
should have one child only. In consequence of that boon only one child is
born unto every successive descendant of this race. All my ancestors (one
after another) had each a male child. I, however, have only a daughter to
perpetuate my race. But, O bull amongst men, I ever look upon this
daughter of mine as my son. O bull of Bharata's race, I have duly made
her a Putrika. Therefore, one amongst the sons that may be begotten upon
her by thee, O Bharata, shall be the perpetuator of my race. That son is
the dower for which I may give away my daughter. O son of Pandu, if them
choosest, thou canst take her upon this understanding.' Hearing these
words of the king, Arjuna accepted them all, saying, 'So be it.' Taking
Chitravahana's daughter (as his wife), the son of Kunti resided in that
city for three years. When Chitrangada at last gave birth to a son,
Arjuna embraced that handsome princess affectionately. And taking leave
of the king (her father), he set out on his wanderings again.'"



SECTION CCXVIII

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'Then that bull of Bharata's race went to the sacred
waters on the banks of the southern ocean, all adorned with the ascetics
residing there. And there lay scattered five such regions where also
dwelt many ascetics. But those five waters themselves were shunned by all
of them. Those sacred waters were called Agastya, and Saubhadra and
Pauloma of great holiness, and Karandhama of great propitiousness
yielding the fruits of a horse-sacrifice unto those that bathed there,
and Bharadwaja, that great washer of sins. That foremost one among the
Kurus, beholding those five sacred waters, and finding them uninhabited,
and ascertaining also that they were shunned by the virtuous ascetics
dwelling around, asked those pious men with joined hands, saying, 'Why O
ascetics, are these five sacred waters shunned by utterers of Brahma?'
Hearing him, the ascetics replied, 'There dwell in these waters five
large crocodiles which take away the ascetics that may happen to bathe in
them. It is for this, O son of Kuru's race, that these waters are
shunned.'

"Vaisampayana continued, 'Hearing these words of the ascetics, that
foremost of men endued with mighty arms, though dissuaded by them went to
behold those waters. Arrived at the excellent sacred water called
Saubhadra after a great Rishi, the brave scorcher of all foes suddenly
plunged into it to have a bath. As soon as that tiger among men had
plunged into the water a great crocodile (that was in it) seized him by
the leg. But the strong-armed Dhananjaya the son of Kunti, that foremost
of all men endued with might, seized that struggling ranger of the water
and dragged it forcibly to the shore. But dragged by the renowned Arjuna
to the land, that crocodile became (transformed into) a beautiful damsel
bedecked with ornament. O king, that charming damsel of celestial form
seemed to shine for her beauty and complexion. Dhananjaya, the son of
Kunti, beholding that strange sight, asked that damsel with a pleased
heart, 'Who art thou, O beautiful one? Why hast thou been a ranger of the
waters? Why also didst thou commit such a dreadful sin?' The damsel
replied, saying, 'I am, O mighty-armed one, an Apsara that sported in the
celestial woods. I am, O mighty one, Varga by name, and ever dear unto
the celestial treasurer (Kuvera). I have four other companions, all
handsome and capable of going everywhere at will. Accompanied by them I
was one day going to the abode of Kuvera. On the way we beheld a Brahmana
of rigid vows, and exceedingly handsome, studying the Vedas in solitude.
The whole forest (in which he was sitting) seemed to be covered with his
ascetic splendour. He seemed to have illuminated the whole region like
the Sun himself. Beholding his ascetic devotion of that nature and his
wonderful beauty, we alighted in that region, in order to disturb his
meditations. Myself and Saurabheyi and Samichi and Vudvuda and Lata,
approached that Brahmana, O Bharata, at the same time. We began to sing
and smile and otherwise tempt that Brahmana. But, O hero, that Brahmana
(youth) set not his heart even once upon us. His mind fixed on pure
meditation, that youth of great energy suffered not his heart to waver, O
bull among Kshatriyas, the glance he cast upon us was one of wrath. And
he said, staring at us, 'Becoming crocodiles, range ye the waters for a
hundred years.'"



SECTION CCXIX

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'Varga continued, 'We were then, O foremost one of
Bharata's race, deeply distressed at this curse. We sought to propitiate
that Brahmana of ascetic wealth that departed not from his vow.
Addressing him, we said, 'Inflated with a sense of our beauty and youth,
and urged by the god of desire, we have acted very improperly. It
behoveth thee, O Brahmana, to pardon us! Truly, O Brahmana, it was death
to us that we had at all come hither to tempt thee of rigid vows and
ascetic wealth. The virtuous, however, have said that women should never
be slain. Therefore grow thou in virtue. It behoveth thee not to slay us
so. O thou that art conversant with virtue, it hath been said that a
Brahmana is ever the friend of every creature. O thou of great
prosperity, let this speech of the wise become true. The eminent always
protect those that seek protection at their hands. We seek thy
protection. It behoveth thee to grant us pardon.'

"Vaisampayana continued, 'Thus addressed, that Brahmana of virtuous soul
and good deeds and equal in splendour, O hero, unto the sun or the moon,
became propitious unto them. And the Brahmana said, 'The words hundred
and hundred thousand are all indicative of eternity. The word hundred,
however, as employed by me is to be understood as a limited period and
not indicative of a period without end. Ye shall, therefore, becoming
crocodiles, seize and take away men (for only a hundred years as
explained by me). At the end of that period, an exalted individual will
drag you all from water to the land. Then ye will resume your real forms.
Never have I spoken an untruth even in jest. Therefore, all that I have
said must come to pass. And those sacred waters (within which I assign
you your places), will, after you will have been delivered by that
individual, become known all over the world by the name of Nari-tirthas
(or sacred waters connected with the sufferings and the deliverance of
females), and all of them shall become sacred and sin cleansing in the
eyes of the virtuous and the wise.'

"Vaisampayana continued, 'Varga then addressing Arjuna, finished her
discourse, saying, 'Hearing these words of the Brahmana, we saluted him
with reverence and walked round him. Leaving that region we came away
with heavy hearts, thinking as we proceeded, 'Where shall we all soon
meet with that man who will give us back our own shapes (after our
transformation)?' As we were thinking of it, in almost a moment, O
Bharata, we beheld even the eminent celestial Rishi Narada. Beholding
that Rishi of immeasurable energy, our hearts were filled with joy.
Saluting him with reverence, O Partha, we stood before him, with blushing
faces. He asked of us the cause of our sorrow and we told him all.
Hearing what had happened the Rishi said, 'In the low-lands bordering on
the southern ocean, there are five regions of sacred water. They are
delightful and eminently holy. Go ye thither without delay. That tiger
among men, Dhananjaya, the son of Pandu of pure soul, will soon deliver
you, without doubt, from this sad plight.' O hero, hearing the Rishi's
words, all of us came hither. O sinless one, true it is that I have today
been delivered by thee. But those four friends of mine are still within
the other waters here. O hero, do a good deed by delivering them also.'

"Vaisampayana continued, 'Then, O monarch, that foremost of the Pandavas,
endued with great prowess, cheerfully delivered all of them from that
curse. Rising from the waters they all regained their own forms. Those
Apsaras then, O king, all looked as before. Freeing those sacred waters
(from the danger for which they had been notorious), and giving the
Apsaras leave to go where they chose, Arjuna became desirous of once more
beholding Chitrangada. He, therefore, proceeded towards the city of
Manipura. Arrived there, he beheld on the throne the son he had begotten
upon Chitrangada, and who was called by the name of Vabhruvahana. Seeing
Chitrangada once more, Arjuna proceeded, O monarch, towards the spot
called Gokarna.'"



SECTION CCXX

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'Then Arjuna of immeasurable prowess saw, one after
another, all the sacred waters and other holy places that were on the
shores of the western ocean. Vibhatsu reached the sacred spot called
Prabhasa. When the invisible Arjuna arrived at that sacred and delightful
region, the slayer of Madhu (Krishna) heard of it. Madhava soon went
there to see his friend, the son of Kunti. Krishna and Arjuna met
together and embracing each other enquired after each other's welfare.
Those dear friends, who were none else than the Rishis Nara and Narayana
of old, sat down. Vasudeva asked Arjuna about his travels, saying, 'Why,
O Pandava art thou wandering over the earth, beholding all the sacred
waters and other holy places?' Then Arjuna told him everything that had
happened. Hearing everything, that mighty hero of Vrishni's race said,
'This is as it should be.' And Krishna and Arjuna having sported as they
liked, for some time at Prabhasa, went to the Raivataka mountain to pass
some days there. Before they arrived at Raivataka, that mountain had, at
the command of Krishna been well-adorned by many artificers. Much food
also had, at Krishna's command, been collected there. Enjoying everything
that had been collected there for him, Arjuna sat with Vasudeva to see
the performances of the actors and the dancers. Then the high-souled
Pandava, dismissing them all with proper respect, laid himself down on a
well-adorned and excellent bed. As the strong-armed one lay on that
excellent bed, he described unto Krishna everything about the sacred
waters, the lakes and the mountains, the rivers and the forests he had
seen. While he was speaking of these, stretched upon that celestial bed,
sleep, O Janamejaya, stole upon him. He rose in the morning, awakened, by
sweet songs and melodious notes of the Vina (guitar) and the panegyrics
and benedictions of the bards. After he had gone through the necessary
acts and ceremonies, he was affectionately accosted by him of the Vrishni
race. Riding upon a golden car, the hero then set out for Dwaraka, the
capital of the Yadavas. And, O Janamejaya, for honouring the son of
Kunti, the city of Dwaraka, was well-adorned, even all the gardens and
houses within it. The citizens of Dwaraka, desirous of beholding the son
of Kunti, began to pour eagerly into the public thoroughfares by hundreds
of thousands. In the public squares and thoroughfares, hundreds and
thousands of women, mixing with the men, swelled the great crowd of the
Bhojas, the Vrishnis, and the Andhakas, that had collected there. Arjuna
was welcomed with respect by all the sons of Bhojas, the Vrishnis, and
the Andhakas. And he, in his turn, worshipped those that deserved his
worship, receiving their blessings. The hero was welcomed with
affectionate reception by all the young men of the Yadava tribe. He
repeatedly embraced all that were equal to him in age. Wending then to
the delightful mansion of Krishna that was filled with gems and every
article of enjoyment, he took up his abode there with Krishna for many
days.'"



SECTION CCXXI

(Subhadra-harana Parva)

"Vaisampayana said, 'O best of monarchs, within a few days after this,
there commenced on the Raivataka mountain, a grand festival of the
Vrishnis and the Andhakas. At the mountain-festival of the Bhojas, the
Vrishnis and the Andhakas, the heroes of those tribes began to give away
much wealth unto Brahmanas by thousands. The region around that hill, O
king was adorned with many a mansion decked with gems and many an
artificial tree of gaudy hue. The musicians struck up in concert and the
dancers began to dance and the vocalists to sing. And the youth of the
Vrishni race, endued with great energy, adorned with every ornament, and
riding in their gold-decked cars, looked extremely handsome. The
citizens, some on foot and some in excellent cars, with their wives and
followers were there by hundreds and thousands. And there was the lord
Haladhara (Valarama), roving at will, hilarious with drink, accompanied
by (his wife) Revati, and followed by many musicians and vocalists. There
came Ugrasena also, the powerful king of he Vrishni race, accompanied by
his thousand wives and followed by sweet singers. And Raukmineya and
Shamva also, ever furious in battle, roved there, excited with drink and
adorned with floral wreaths of great beauty and with costly attires, and
disported themselves like a pair of celestials. And Akrura and Sarana and
Gada, and Vabhru, and Nisatha, and Charudeshna, and Prithu, Viprithu, and
Satyaka, and Satyaki, and Bhangakara, and Maharava, and Hardikya, and
Uddhava, and many others whose names are not given, accompanied by their
wives that followed by bands of singers, adorned that mountain-festival.
When that delightful festival of immense grandeur commenced, Vasudeva and
Partha went about, together, beholding everything around. While wandering
there, they saw the handsome daughter of Vasudeva, Bhadra by name, decked
with every ornament, in the midst of her maids. As soon as Arjuna beheld
her he was possessed by the god of desire. Then, O Bharata, that tiger
among men, Krishna, observing Partha contemplate her with absorbed
attention, said with a smile, 'How is this? Can the heart of one that
rangeth the woods be agitated by the god of desire? This is my sister, O
Partha, and the uterine sister of Sarana. Blest be thou, her name is
Bhadra and she is the favourite daughter of my father. Tell me if thy
heart is fixed upon her, for I shall then speak to my father myself.'

"Arjuna answered, 'She is Vasudeva's daughter and Vasudeva's (Krishna)
sister; endued with so much beauty, whom can she not fascinate? If this
thy sister, this maid of the Vrishni race, becometh my wife, truly may I
win prosperity in everything. Tell me, O Janardana, by what means I may
obtain her. To get her I will achieve anything that is achievable by man.'

"Vasudeva answered, 'O bull amongst men, self-choice hath been ordained
for the marriage of Kshatriyas. But that is doubtful (in its
consequences), O Partha, as we do not know this girl's temper and
disposition. In the case of Kshatriyas that are brave, a forcible
abduction for purposes of marriage is applauded, as the learned have
said. Therefore O Arjuna, carry away this my beautiful sister by force,
for who knows what she may do at a self-choice.' Then Krishna and Arjuna,
having thus settled as to what should be done sent some speedy messengers
unto Yudhishthira at Indraprastha, informing him of everything. The
strong-armed Yudhishthira, as soon as he heard it, gave his assent to
it.'"



SECTION CCXXII

(Subhadra-harana Parva continued)

"Vaisampayana said, 'Then Dhananjaya, informed of the assent of
Yudhishthira, and ascertaining, O Janamejaya, that the maiden had gone to
the Raivataka hill, obtained the assent of Vasudeva also, after having
settled in consultation with him all that required to be done. Then that
bull of Bharata's race, that foremost of men, with Krishna's assent,
riding in his well-built car of gold equipped with rows of small bells
and with every kind of weapon and the clatter of whose wheels resembled
the roar of the clouds and whose splendour was like unto that of a
blazing fire and which struck terror into the hearts of all foes and unto
which were yoked the steeds Saivya and Sugriva, himself accoutred in mail
and armed with sword and his fingers encased in leathern gloves, set out,
as it were, on a hunting expedition. Meanwhile Subhadra, having paid her
homage unto that prince of hills, Raivataka and having worshipped the
deities and made the Brahmanas utter benedictions upon her, and having
also walked round the hill, was coming towards Dwaravati. The son of
Kunti, afflicted with the shafts of the god of desire, suddenly rushed
towards that Yadava girl of faultless features and forcibly took her into
his car. Having seized that girl of sweet smiles, that tiger among men
proceeded in his car of gold towards his own city (Indraprastha).
Meanwhile, the armed attendants of Subhadra, beholding her thus seized
and taken away, all ran, crying towards the city of Dwaraka. Reaching all
together the Yadava court called by the name of Sudharma, they
represented everything about the prowess of Partha unto the chief officer
of the court. The chief officer of the court, having heard everything
from those messengers, blew his gold-decked trumpet of loud blare,
calling all to arms. Stirred up by that sound, the Bhojas, the Vrishnis,
and the Andhakas began to pour in from all sides. Those that were eating
left their food, and those that were drinking left their drink. Those
tigers among men, those great warriors of the Vrishni and the Andhaka
tribes, took their seats upon their thousand thrones of gold covered with
excellent carpets and variegated with gems and corals and possessed of
the lustre of blazing fire. Indeed they took their seats upon those
thrones, like blazing fires receiving faggots to increase their
splendour. And after they were seated in that court which was like unto a
conclave of the celestials themselves, the chief officer of the court,
assisted by those that stood at his back, spoke of the conduct of Jishnu.
The proud Vrishni heroes, of eyes red with wine, as soon as they heard of
it, rose up from their seats, unable to brook what Arjuna had done. Some
amongst them said, 'Yoke our cars', and some, 'Bring our weapons' and
some said, 'Bring our costly bows and strong coats of mail; and some
loudly called upon their charioteers to harness their cars, and some,
from impatience, themselves yoked their horses decked with gold unto
their cars. And while their cars and armours and standards were being
brought, loud became the uproar of those heroes. Then Valadeva, white and
tall as the peak of Kailasa, decked with garlands of wild flowers and
attired in blue robes, and proud and intoxicated with drink, said these
words:

'Ye senseless men, what are ye doing, when Janardana sitteth silent?
Without knowing what is in his mind, vainly do we roar in wrath! Let the
high-souled Krishna give out what he proposeth. Accomplish promptly what
he desireth to do.' Then all of them, hearing those words of Halayudha
that deserved to be accepted, exclaimed, 'Excellent! Excellent!' They
then all became silent. Silence having been restored by the words of the
intelligent Valadeva, they took their seats once more in that assembly.
Then Rama, that oppressor of foes, spoke unto Vasudeva, saying, 'Why, O
Janardana, sittest thou, gazing silently? O Achyuta, it was for thy sake
that the son of Pritha had been welcomed and honoured by us. It seemeth,
however, that that vile wretch deserved not our homage. What man is there
born of a respectable family that would break the plate after having
dined from it! Even if one desireth to make such an alliance, yet
remembering all the services he hath received, who is there, desirous of
happiness, that acts so rashly? That Pandava disregarding us and thee too
hath today outraged Subhadra, desiring (to compass) his own death. He
hath placed his foot on the crown of my head. How shall I, O Govinda,
tamely bear it? Shall I not resent it, even like a snake that is trodden
upon? Alone shall I today make the earth destitute of Kauravas! Never
shall I put up with this transgression by Arjuna.' Then all the Bhojas,
Vrishnis, and Andhakas, present there, approved of everything that
Valadeva had said, deeply roaring like unto a kettle-drum or the clouds.'"



SECTION CCXXIII

(Haranaharana Parva)

"Vaisampayana said, 'When the heroes of the Vrishni race began to speak
repeatedly in this strain, Vasudeva uttered these words pregnant with
deep import and consistent with true morality. Gudakesa (the conqueror of
sleep or he of the curly hair), by what he hath done, hath not insulted
our family. He hath without doubt, rather enhanced our respect. Partha
knoweth that we of the Satwata race are never mercenary. The son of Pandu
also regardeth a self-choice as doubtful in its results. Who also would
approve of accepting a bride in gift as if she were an animal? What man
again is there on earth that would sell his offspring? I think Arjuna,
seeing these faults in all the other methods took the maiden away by
force, according to the ordinance. This alliance is very proper. Subhadra
is a renowned girl. Partha too possesseth renown. Perhaps, thinking of
all this, Arjuna hath taken her away by force. Who is there that would
not desire to have Arjuna for a friend, who is born in the race of
Bharata and the renowned Santanu, and the son also of the daughter of
Kuntibhoja? I do not see, in all the worlds with Indra and the Rudras,
the person that can by force vanquish Partha in battle, except the
three-eyed god Mahadeva. His car is well-known. Yoked thereunto are those
steeds of mine. Partha as a warrior is well-known; and his lightness of
hand is well-known. Who shall be equal to him? Even this is my opinion:
go ye cheerfully after Dhananjaya and by conciliation stop him and bring
him back. If Partha goes to his city after having vanquished us by force,
our fame will be gone. There is no disgrace, however, in conciliation.'
Hearing, O monarch, those words of Vasudeva, they did as he directed.
Stopped by them, Arjuna returned to Dwaraka and was united in marriage
with Subhadra. Worshipped by the sons of Vrishni's race, Arjuna, sporting
there as he pleased, passed a whole year in Dwaraka. The last year of his
exile the exalted one passed at the sacred region of Pushkara. After the
twelve years were complete he came back to Khandavaprastha. He approached
the king first and then worshipped the Brahmanas with respectful
attention. At last the hero went unto Draupadi. Draupadi, from jealousy,
spoke unto him, saying, 'Why tarriest thou here, O son of Kunti? Go where
the daughter of the Satwata race is! A second tie always relaxeth the
first one upon a faggot!' And Krishna lamented much in this strain. But
Dhananjaya pacified her repeatedly and asked for her forgiveness. And
returning soon unto where Subhadra, attired in red silk, was staying,
Arjuna, sent her into the inner apartments dressed not as a queen but in
the simple garb of a cowherd woman. But arrived at the palace, the
renowned Subhadra looked handsomer in that dress. The celebrated Bhadra
of large and slightly red eyes first worshipped Pritha. Kunti from excess
of affection smelt the head of that girl of perfectly faultless features,
and pronounced infinite blessing upon her. Then that girl of face like
the full moon hastily went unto Draupadi and worshipped her, saying, 'I
am thy maid!' Krishna rose hastily and embraced the sister of Madhava
from affection, and said, 'Let thy husband be without a foe!' Bhadra
then, with a delighted heart, said unto Draupadi, 'So be it!' From that
time, O Janamejaya, those great warriors, the Pandavas, began to live
happily, and Kunti also became very happy.'

"Vaisampayana continued, 'When that scorcher of foes, viz., Kesava of
pure soul and eyes, like lotus-petals, heard that the foremost of the
Pandavas, viz., Arjuna, had reached his own excellent city of
Indraprastha, he came thither accompanied by Rama and the other heroes
and great warriors of the Vrishni and the Andhaka tribes, and by his
brothers and sons and many other brave warriors. And Saurin came
accompanied by a large army that protected him. And there came with
Saurin, that oppressor of foes, viz., the exceedingly liberal Akrura of
great intelligence and renown, the generalissimo of the brave Vrishni
host. And there also came Anadhrishti of great prowess, and Uddhava of
great renown, of great intelligence, of great soul, and a disciple of
Vrihaspati himself. And there also came Satyaka and Salyaka and
Kritavarman and Satwata; and Pradyumna and Samva and Nisatha and Sanku;
and Charudeshna, and Jhilli of great prowess, and Viprithu also and
Sarana of mighty arms and Gada, the foremost of learned men. These and
many other Vrishnis and Bhojas, and Andhakas came to Indraprastha,
bringing with them many nuptial presents. King Yudhishthira, hearing that
Madhava had arrived, sent the twins out to receive him. Received by them,
the Vrishni host of great prosperity entered Khandavaprastha well-adorned
with flags and ensigns. The streets were well-swept and watered and
decked with floral wreaths and bunches. These were, again, sprinkled over
with sandalwood water that was fragrant and cooling. Every part of the
town was filled with the sweet scent of burning aloes. And the city was
full of joyous and healthy people and adorned with merchants and traders.
That best of men, viz., Kesava of mighty arms, accompanied by Rama and
many of the Vrishnis, Andhakas and Bhojas, having entered the town, was
worshipped by the citizens and Brahmanas by thousands. At last Kesava
entered the palace of the king which was like unto the mansion of Indra
himself. Beholding Rama, Yudhishthira received him with due ceremonies.
The king smelt the head of Kesava and embraced him. Govinda, gratified
with the reception, humbly worshipped Yudhishthira. He also paid homage
unto Bhima, that tiger among men. Yudhishthira the son of Kunti then
received the other principal men of the Vrishni and the Andhaka tribes
with due ceremonies. Yudhishthira reverentially worshipped some as his
superiors, and welcomed others as equals. And some he received with
affection and by some he was worshipped with reverence. Then Hrishikesa
of great renown gave unto the party of the bridegroom much wealth. And
unto Subhadra he gave the nuptial presents that had been given to her by
her relatives. Krishna gave unto the Pandavas a thousand cars of gold
furnished with rows of bells, and unto each of which were put four steeds
driven by well-trained charioteers. He also gave unto them ten thousand
cows belonging to the country of Mathura, and yielding much milk and all
of excellent colour. Well-pleased, Janardana also gave them a thousand
mares with gold harnesses and of colour white as the beams of the moon.
He also gave them a thousand mules, all well-trained and possessing the
speed of the wind, of white colour with black manes. And he of eyes like
lotus-petals also gave unto them a thousand damsels well-skilled in
assisting at bathing and at drinking, young in years and virgins all
before their first-season, well-attired and of excellent complexion, each
wearing a hundred pieces of gold around her neck, of skins perfectly
polished, decked with every ornament, and well-skilled in every kind of
personal service. Janardana also gave unto them hundreds of thousands of
draft horses from the country of the Valhikas as Subhadra's excellent
dower. That foremost one of Dasarha's race also gave unto Subhadra as her
peculium ten carrier-loads of first class gold possessing the splendour
of fire, some purified and some in a state of ore. And Rama having the
plough for his weapon and always loving bravery gave unto Arjuna, as a
nuptial present, a thousand elephants with secretions flowing in three
streams from the three parts of their bodies (the temple, the ears, and
the anus) each large as a mountain summit, irresistible in battle, decked
with coverlets and bells, well-adorned with other golden ornaments, and
equipped with excellent thrones on their backs. And that large wave of
wealth and gems that the Yadavas presented, together with the cloths and
blankets that represented its foam, and the elephants its alligators and
sharks, and the flags its floating weeds swelling into large proportions,
mingled with the Pandu ocean and filled it to the brim, to the great
sorrow of all foes. Yudhishthira accepted all those presents and
worshipped all those great warriors of the Vrishni and the Andhaka races.
Those illustrious heroes of the Kuru, the Vrishni, and the Andhaka races
passed their days in pleasure and merriment there like virtuous men
(after death) in the celestial regions. The Kurus and the Vrishnis with
joyous hearts amused themselves there, setting up at times loud shouts
mingled with clappings of the hand. Spending many days in sports and
merriment there, and worshipped by the Kurus all the while, the Vrishni
heroes endued with great energy then returned to the city of Dwaravati.
And the great warriors of the Vrishni and the Andhaka races set out with
Rama in the van, carrying with them those gems of the purest rays that
had been given them by those foremost ones of Kuru's race. And, O
Bharata, the high-souled Vasudeva remained there with Arjuna in the
delightful city of Indraprastha. And the illustrious one wandered over
the banks of the Yamuna in search of deer. And he sported with Arjuna
piercing with his shafts deer and wild boars. Then Subhadra, the
favourite sister of Kesava, gave birth to an illustrious son, like
Puloma's daughter, (the queen of heaven) bringing forth Jayanta. And the
son that Subhadra brought forth was of long arms, broad chest, and eyes
as large as those of a bull. That hero and oppressor of foes came to be
called Abhimanyu. And the son of Arjuna, that grinder of foes and bull
among men, was called Abhimanyu because he was fearless and wrathful. And
that great warrior was begotten upon the daughter of the Satwata race by
Dhananjaya, like fire produced in a sacrifice from within the sami wood
by the process of rubbing. Upon the birth of this child, Yudhishthira,
the powerful son of Kunti, gave away unto Brahmanas ten thousand cows and
coins of gold. The child from his earliest years became the favourite of
Vasudeva and of his father and uncles, like the moon of all the people of
the world. Upon his birth, Krishna performed the usual rites of infancy.
The child began to grow up like the Moon of the bright fortnight. That
grinder of foes soon became conversant with the Vedas and acquired from
his father the science of weapon both celestial and human, consisting of
four branches and ten divisions.

"Endued with great strength, the child also acquired the knowledge of
counteracting the weapons hurled at him by others, and great lightness of
hand and fleetness of motion forward and backward and transverse and
wheeling. Abhimanyu became like unto his father in knowledge of the
scriptures and rites of religion. And Dhananjaya, beholding his son,
became filled with joy. Like Maghavat beholding Arjuna, the latter beheld
his son Abhimanyu and became exceedingly happy. Abhimanyu possessed the
power of slaying every foe and bore on his person every auspicious mark.
He was invisible in battle and broad-shouldered as the bull. Possessing a
broad face as (the hood of) the snake, he was proud like the lion.
Wielding a large bow, his prowess was like that of an elephant in rut.
Possessed of a face handsome as the full-moon, and of a voice deep as the
sound of the drum or the clouds, he was equal unto Krishna in bravery and
energy, in beauty and in features. The auspicious Panchali also, from her
five husbands, obtained five sons all of whom were heroes of the foremost
rank and immovable in battle like the hills. Prativindhya by
Yudhishthira, Sutasoma by Vrikodara, Srutakarman by Arjuna, Satanika by
Nakula, and Srutasena by Sahadeva,--these were the five heroes and great
warriors that Panchali brought forth, like Aditi bringing forth the
Adityas. And the Brahmanas, from their foreknowledge, said unto
Yudhishthira that as the son of his would be capable of bearing like the
Vindhya mountains the weapons of the foe, he should be called
Prativindhya. And because the child that Draupadi bore to Bhimasena was
born after Bhima had performed a thousand Soma sacrifices, he came to be
called Sutasoma. And because Arjuna's son was born upon his return from
exile during which he had achieved many celebrated feats, that child came
to be called Srutakarman. While Nakula named his son Satanika after a
royal sage of that name, in the illustrious race of Kuru. Again the son
that Draupadi bore to Sahadeva was born under the constellation called
Vahni-daivata (Krittika), therefore was he called after the generalissimo
of the celestial host, Srutasena (Kartikeya). The sons of Draupadi were
born, each at the interval of one year, and all of them became renowned
and much attached to one another. And, O monarch, all their rites of
infancy and childhood, such as Chudakarana and Upanayana (first shave of
the head and investiture with the sacred threads) were performed by
Dhaumya according to the ordinance. All of them, of excellent behaviour
and vows, after having studied the Vedas, acquired from Arjuna a
knowledge of all the weapons, celestial and human. And, O tiger among
kings, the Pandavas, having obtained sons all of whom were equal unto the
children of the celestials and endued with broad chests, and all of whom
became great warriors, were filled with joy.'"



SECTION CCXXIV

(Khandava-daha Parva)

"Vaisampayana said, 'The Pandavas, after they had taken up their abode at
Indraprastha at the command of Dhritarashtra and Bhishma began to bring
other kings under their sway. All the subjects (of the kingdom) lived
most happily depending upon Yudhishthira the just, like a soul living
happily depending upon a body blest with auspicious marks and pious
deeds. And, O bull in Bharata's race, Yudhishthira paid homage unto
virtue, pleasure, and profit, in judicious proportion, as if each were a
friend dear unto him as his own self. It seemed as if the three
pursuits--virtue, pleasure, and profit--became personified on earth, and
amongst them the king shone as a fourth. The subjects having obtained
Yudhishthira as their king, obtained in their monarch one that was
devoted to the study of the Vedas, one that was performer of the great
sacrifices, and one that was protector of all good people. In consequence
of Yudhishthira's influence, the good fortune of all the monarchs of the
earth became stationary, and their hearts became devoted to the
meditation of the Supreme Spirit, and virtue itself began to grow every
way all round. And in the midst of and assisted by his four brothers, the
king looked more resplendent (than he would have done if he were alone),
like a great sacrifice depending upon and assisted by the four Vedas.
Many learned Brahmanas with Dhananjaya at their head, each like unto
Vrihaspati, waited upon the monarch, like the celestials waiting upon the
Lord of the creation. From excess of affection, the eyes and hearts of
all the people equally took great delight in Yudhishthira who was even as
the full moon without a stain. The people took delight in him not only
because he was their king but also from sincere affection. The king
always did what was agreeable to them. The sweet-speeched Yudhishthira of
great intelligence never uttered anything that was improper or untrue or
unbearable or disagreeable. The best of monarchs of the Bharata race,
endued with great energy, passed his days happily for the welfare of all
as his own. His brothers also bringing by their energy other kings under
their sway, passed their days in happiness, without a foe to disturb
their peace.

"After a few days, Vibhatsu, addressing Krishna, said, 'The summer days
have set in, O Krishna! Therefore, let us go to the banks of the Yamuna.
O slayer of Madhu, sporting there in the company of friends, we will, O
Janardana, return in the evening'. Thereupon Vasudeva said, 'O son of
Kunti, this is also my wish. Let us, O Partha, sport in the waters as we
please, in the company of friends.'

"Vaisampayana continued, 'Then, O Bharata, having consulted thus with
each other, Partha and Govinda, with Yudhishthira's leave, set out,
surrounded by friends. Reaching a fine spot (on the banks of the Yamuna)
suitable for purposes of pleasure, overgrown with numerous tall trees and
covered with several high mansions that made the place look like the
celestial city and within which had been collected for Krishna and Partha
numerous costly and well-flavoured viands and drinks and other articles
of enjoyment and floral wreaths and various perfumes, the party entered
without delay the inner apartments adorned with many precious gems of
pure rays. Entering those apartments, everybody, O Bharata, began to
sport, according to his pleasure. The women of the party, all of full
rotund hips and deep bosoms and handsome eyes, and gait unsteady with
wine began to sport there at the command of Krishna and Partha. Some
amongst the women sported as they liked in the woods, some in the waters,
and some within the mansions, as directed by Partha and Govinda. Draupadi
and Subhadra, exhilarated with wine, began to give away unto the women so
sporting, their costly robes and ornaments. And some amongst those women
began to dance in joy, and some began to sing; and some amongst them
began to laugh and jest, and some to drink excellent wines. Some began to
obstruct one another's progress and some to fight with one another, and
to discourse with one another in private. Those mansions and the woods,
filled with the charming music of flutes and guitars and kettledrums,
became the scene of Prosperity personified.

"When such was the state of things there, Arjuna and Vasudeva went to a
certain charming spot (in those woods) not far from the place where the
others were. O monarch, the high-souled Krishna, and that subjugators of
hostile cities, viz., Arjuna, going thither, sat down upon two very
costly seats. Vasudeva and Partha amused themselves there with
discoursing upon many past achievements of prowess and other topics. Unto
Vasudeva and Dhananjaya happily sitting there like the Aswins in heaven,
a certain Brahmana came. The Brahmana that came there looked like a tall
Sala tree. His complexion was like unto molten gold; his beard was bright
yellow tinged with green; and the height and the thickness of the body
were in just proportion. Of matted locks and dressed in rags, he
resembled the morning sun in splendour. Of eyes like lotus-petals and of
a tawny hue, he seemed to be blazing with effulgence. Beholding that
foremost of Brahmanas blazing with splendour approach towards them both
Arjuna and Vasudeva, hastily rising from their seats, stood, waiting (for
his commands).'"



SECTION CCXXV

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then that Brahmana addressed Arjuna and Vasudeva of
the Satwata race, saying, 'Ye who are now staying so near unto Khandava
are the two foremost of heroes on earth. I am a voracious Brahmana that
always eateth much. O thou of the Vrishni race, and O Partha, I solicit
you to gratify me by giving me sufficient food.' Thus addressed by the
Brahmana, Krishna and the son of Pandu answered him, saying, 'O, tell us
what kind of food will gratify thee so that we may endeavour to give it
thee.' The illustrious Brahmana, thus replied to, said unto those heroes
who were enquiring after the kind of food he sought, 'I do not desire to
eat ordinary food. Know that I am Agni! Give me that food which suiteth
me. This forest of Khandava is always protected by Indra. And as it is
protected by the illustrious one, I always fail to consume it. In that
forest dwelleth, with his followers and family, a Naga, called Takshaka,
who is the friend of Indra. It is for him that the wielder of the
thunderbolt protecteth this forest. Many other creatures also are thus
protected here for the sake of Takshaka. Desiring to consume the forest I
succeed not in my attempts in consequence of Indra's prowess. Beholding
me blazing forth, he always poureth upon me water from the clouds.
Therefore, I succeed not in consuming the forest of Khandava, although I
desire very much to do so. I have now come to you--you who are both
skilled in weapons! If you help me I will surely consume this forest: for
even this is the food that is desired by me! As ye are conversant with
excellent weapons, I pray you to prevent those showers from descending
and any of the creatures from escaping, when I begin to consume this
forest!'

"Janamejaya said, 'Why did the illustrious Agni desire to consume the
forest of Khandava that was filled with various living creatures and
protected by the chief of the celestials? When Agni consumed in wrath the
forest of Khandava, it is evident there was a grave cause. I desire, O
Brahmana, to hear all this in detail from thee. Tell me, O sage, how the
Khandava forest was consumed in days of yore.'

"Vaisampayana said, 'O chief of men, I will narrate to you the story of
the conflagration of Khandava as told by Rishis in the Purana. It hath
been heard, O king, in the Purana that there was a celebrated king of the
name of Swetaki who was endued with strength and prowess and who was
equal unto Indra himself. No one on earth has equalled him in sacrifices,
charity, and intelligence. Swetaki performed the five great sacrifices
and many others, at all of which the presents unto Brahmanas were large.
The heart of that monarch, O king, was always set upon sacrifices,
religious rites, and gifts of all kinds. And king Swetaki of great
intelligence, assisted by his Ritwiks performed sacrifices for many long
years, till those sacrificial priests with eyes afflicted by the
continued smoke and becoming very weak, left that monarch, wishing never
more to assist at his sacrifices. The king, however, repeatedly asked
those Ritwiks to come to him. But they came not to his sacrifice in
consequence of the painful state of their eyes. The king, therefore,
invited at the command of his own Ritwiks, others like unto them, and
completed the sacrifice that he had begun. After some days had elapsed,
king Swetaki desired to perform another sacrifice which should extend for
a hundred years. But the illustrious monarch obtained not any priest to
assist him in it. The celebrated king then, with his friends and
relatives, casting off all sloth, repeatedly courted his priests with
great persistence, by bowing down unto them, by conciliatory speeches,
and by gifts of wealth. All of them, however, refused to accomplish the
purpose which that king of immeasurable energy had in view. Then that
royal sage, getting angry, addressed those Brahmanas sitting in their
asylums, and said, 'If, ye Brahmanas, I were a fallen person, or, if, I
were wanting in homage and service to you, I should then deserve to be
abandoned without scruple by you and by other Brahmanas at the same time.
But as I am neither degraded nor wanting in homage to you, it behoveth
you not to obstruct the performance by me of my sacrifice or to abandon
me thus, ye foremost of Brahmanas, without adequate reason. I seek, ye
Brahmanas, your protection! It behoveth you to be propitious unto me.
But, ye foremost of Brahmanas, if you abandon me from enmity alone or any
improper motive, I shall go unto other priests for their assistance in
this sacrifice of mine, and conciliating them by sweet words and gifts, I
shall represent unto them the business I have on hand, so that they may
accomplish it.' Having said this, the monarch became silent. And, O
chastiser of foes, when those priests well knew that they could not
assist at the king's sacrifice, they pretended to be angry, and
addressing that best of monarchs said, 'O best of kings, thy sacrifices
are incessant! By assisting thee always, we have all been fatigued. And
as we have been wearied in consequence of these labours, it behoveth thee
to give us leave. O sinless one, from loss of judgment thou canst not
wait (but urgest us repeatedly). Go unto Rudra! He will assist at thy
sacrifice!' Hearing those words of censure and wrath, king Swetaki became
angry. And the monarch wending to the mountains of Kailasa, devoted
himself to asceticism there. And, O king, the monarch began to worship
Mahadeva, with fixed attention, and by observing the most rigid vows. And
foregoing all food at times, he passed a long period. The monarch ate
only fruits and roots sometimes at the twelfth and sometimes at the
sixteenth hour of the whole day. King Swetaki stood for six months, rapt
in attention, with arms upraised and steadfast eyes, like the trunk of a
tree or a column rooted to the ground. And, O Bharata, Sankara at last
gratified with that tiger among kings, who was undergoing such hard
penances, showed himself unto him. And the god spake unto the monarch in
a calm and grave voice, saying, 'O tiger among kings, O chastiser of
foes, I have been gratified with thee for thy asceticism! Blest be thou!
Ask now the boon that thou, O king, desirest.' Hearing these words of
Rudra of immeasurable energy, the royal sage bowed unto that deity and
replied, saying, 'O illustrious one, O thou that art worshipped by the
three worlds, if thou hast been gratified with me, then, O god of gods,
assist me thyself, O lord of the celestials, in my sacrifice!' Hearing
these words spoken by the monarch, the illustrious god was gratified, and
smilingly said, 'We do not ourselves assist at sacrifices: but as thou, O
king, hast undergone severe penances, desirous of obtaining a boon, I
will, O chastiser of foes, assist at thy sacrifice, upon, O king, this
condition.' And Rudra continued, 'If, O king of kings, thou canst, for
twelve years, pour without intermission libations of clarified butter
into the fire, thyself leading all the while the life of a Brahmacharin
with rapt attention, then thou shalt obtain from me what thou askest.'
King Swetaki, thus addressed by Rudra, did all that he was directed to do
by the wielder of the trident. And after twelve years had elapsed, he
again came unto Maheswara. And Sankara, the Creator of the worlds upon
seeing Swetaki, that excellent monarch, immediately said, in great
gratification, 'I have been gratified by thee, O best of kings, with this
thy own act! But, O chastiser of foes, the duty of assisting at
sacrifices properly belongeth to Brahmanas. Therefore, O oppressor of
foes, I will not myself assist at thy sacrifice today. There is on earth
an exalted Brahmana who is even a portion of my own self. He is known by
the name of Durvasa. Even that Brahmana endued with great energy will
assist you in thy sacrifice. Let, therefore, every preparation be made.'
Hearing these words uttered by Rudra, the king, returning to his own
capital, began to collect all that was necessary. After everything had
been collected, the monarch again presented himself before Rudra and
said, 'Every necessary article hath been collected, and all my
preparations are complete, through thy grace, O god of gods! Let me,
therefore, be installed at the sacrifice tomorrow.' Having heard these
words of that illustrious king, Rudra summoned Durvasa before him and
said. 'This, O Durvasa, is that best of monarchs called Swetaki. At my
command, O best of Brahmanas, assist even this king in his sacrifice.'
And the Rishi Durvasa said unto Rudra, 'So be it.' Then the sacrifice for
which king Swetaki had made those preparations, took place. And the
illustrious monarch's sacrifice was performed according to the ordinance
and in proper season. And the gifts, on that occasion, unto the Brahmanas
were large. And after that monarch's sacrifice had come to an end, all
the other priests who had come to assist at it went away with Durvasa's
leave. All other Sadasyas also of immeasurable energy, who had been
installed at that sacrifice, then went away. That exalted monarch then
entered his own palace, worshipped by exalted Brahmanas conversant with
the Vedas, eulogised by chanters of panegyrical hymns and congratulated
by the citizens.

"Such was the history of that best of monarchs, the royal sage Swetaki,
who, when the time came, ascended to heaven, having won great renown on
earth, and accompanied by the Ritwiks and the Sadasyas that had helped
him in life.'

"Vaisampayana continued, 'At that sacrifice of Swetaki, Agni had drunk
clarified butter for twelve years. Indeed, clarified butter had been
poured into Agni's mouth in a continuous stream for that period. Having
drunk so much butter, Agni, satiated, desired not to drink butter again
from the hand of anybody else at any other sacrifice. Agni became pale,
having lost his colour, and he could not shine as before. He felt a loss
of appetite from surfeit, and his energy itself decreased and sickness
afflicted him. Then when the drinker of sacrificial libations perceived
that his energy was gradually diminishing, he went to the sacred abode of
Brahman that is worshipped by all. Approaching the great Deity seated on
his seat, Agni said, 'O exalted one, Swetaki hath (by his sacrifice)
gratified me to excess. Even now I am suffering from surfeit which I
cannot dispel. O Lord of the universe, I am being reduced both in
splendour and strength. I desire to regain, through thy grace, my own
permanent nature.' Hearing these words from Hutavaha, the illustrious
Creator of all things smilingly replied unto him, saying, 'O exalted one,
thou hast eaten, for twelve years, a continuous stream of sacrificial
butter poured into thy mouth! It is for this that illness hath seized
thee. But, O Agni, grieve not for it. Thou shalt soon regain thy own
nature. I shall dispel this surfeit of thine and the time for it is even
come. The dreadful forest Khandava, that abode of the enemies of the
gods, which thou hadst of old once consumed to ashes at the request of
the gods, hath now become the home of numerous creatures. When thou will
have eaten the fat of those creatures, thou shalt regain thy own nature.
Proceed thither in haste to consume that forest with its living
population. Thou wilt then be cured of thy malady.' Hearing the words
that fell from the lips of the Supreme Deity, Hutasana proceeded with
great speed and soon reached the forest of Khandava in great vigour.
Arrived there, he suddenly blazed forth in anger, assisted by Vayu.
Beholding Khandava on fire the dwellers (in the forest) that were there,
made great efforts to extinguish the conflagration. Elephants by hundreds
of thousands, speeding in anger, brought water in their trunks and
scattered it upon the fire. Thousands of many-hooded snakes, mad with
anger, hastily began to scatter upon fire much water from those many
hoods of theirs. And so, O bull of Bharata's race, the other creatures
dwelling in that forest, by various appliances and efforts, soon
extinguished the fire. In this way, Agni blazed forth in Khandava
repeatedly, even for seven times. And it was in this way that the blazing
fire was extinguished there as often by the denizens of that forest.'"



SECTION CCXXVI

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then Havyavahana (Agni) in anger and disappointment,
with his ailment uncured, went back to the Grandsire. And he represented
unto Brahman all that had happened: The illustrious deity, reflecting for
a moment, said unto him, 'O sinless one. I see a way by which thou mayest
consume the forest of Khandava today in the very sight of Indra. Those
old deities, Nara and Narayana, have become incarnate in the world of men
to accomplish the business of the celestials. They are called on earth
Arjuna and Vasudeva. They are even now staying in the forest of Khandava.
Solicit them for aiding thee in consuming that forest. Thou shalt then
consume the forest even if it be protected by the celestials. They will
certainly prevent the population of Khandava from escaping, and thwart
Indra also (in aiding any one in the escape). I have no doubt of this!'
Hearing these words, Agni came in haste unto Krishna and Partha. O king,
I have already told thee what he said, having approached the illustrious
pair. O tiger among kings, hearing those words of Agni who was desirous
of consuming the forest of Khandava against the will of Indra, Vibhatsu
said unto him these words well-suited to the occasion, I have numberless
excellent celestial weapons with which I can fight even many wielders of
the thunderbolt. But, O exalted one, I have no bow suited to the strength
of my arms, and capable of bearing the might I may put forth in battle.
In consequence of the lightness of my hands also I require arrows that
must never be exhausted. My car also is scarcely able to bear load of
arrows that I would desire to keep by me. I desire celestial steeds of
pure white, possessing the speed of the wind; and a car possessing the
splendour of the sun and the clatter of whose wheels should resemble the
roar of the clouds. Then, there is no weapon suited to Krishna's energy
and with which Madhava can slay Nagas and Pisachas. O exalted one, it
behoveth thee to give us the means by which success may be achieved and
by which we may thwart Indra in pouring his showers upon that extensive
forest. O Pavaka, we are ready to do all that manliness and prowess can
do. But, O exalted one, it behoveth thee to give us the adequate means.'"



SECTION CCXXVII

(Khandava-daha Parva continued)

"Vaisampayana, said, 'Thus addressed by Arjuna, the smoke-bannered
Hutasana, desirous of an interview with Varuna, recollected that son of
Aditi,--that deity protecting one of the points of the heavens and having
his home in the water and ruling that element. Varuna, knowing that he
was thought of by Pavaka, immediately appeared before that deity. The
smoke-bannered celestial welcoming with reverence the ruler of the
waters, that fourth of the Lokapalas, said unto that eternal god of gods,
'Give me without loss of time that bow and quiver, and that ape-bannered
car also, which were obtained from king Soma. Partha will achieve a great
task with Gandiva, and Vasudeva also with the discus! Give both,
therefore, unto me today.' Hearing these words, Varuna replied unto
Pavaka, saying, 'Well, I am giving them.' He then gave that wonderful
jewel of a bow that was endued with great energy. That bow was the
enhancer of fame and achievements, and was incapable of being injured by
any weapon. It was the chief of all weapons, and the grinder of them all.
And it was the smiter of hostile armies and was alone equal to a hundred
thousand bows. It was the multiplier of kingdoms, and was variegated with
excellent colours. It was well-adorned, and beautiful to behold, and
without a mark of weakness or injury anywhere. And it was always
worshipped both by the celestials and the Gandharvas. Varuna also gave
two inexhaustible quivers, and he also gave a car furnished with
celestial weapons and whose banner bore a large ape. Yoked unto that car
were steeds white as silver of the fleecy clouds, and born in the region
of the Gandharvas, and decked with golden harness, and resembling in
fleetness the wind or the mind. And it was equipped with implement of
war, and was incapable of being vanquished by the celestials or the
Asuras. Its splendour was great and the sounds of its wheels was
tremendous. It delighted the heart of every creature that looked at it.
It had been made by Viswakarman, the architect of the universe and one of
the lords of creation, after severe ascetic meditation. Its splendour,
like that of the sun, was so great that no one could gaze at it. It was
the very car from which the lord Soma had vanquished the Danavas.
Resplendent with beauty, it looked like an evening cloud reflecting the
effulgence of the setting sun. It was furnished with an excellent
flag-staff of golden colour and great beauty. And there sat upon that
flag-staff a celestial ape of form fierce like that of a lion or a tiger.
Stationed on high, the ape seemed bent upon burning everything it beheld.
And upon the (other) flags were various creatures of large size, whose
roars and yells caused the enemy's soldiers to faint. Then Arjuna,
accoutred in mail and armed with the sword, and his fingers cased in
leathern gloves, walking round that excellent car adorned with numerous
flags and bowing unto the gods, ascended it like a virtuous man riding in
the celestial car that bears him to heaven. And taking up that celestial
and first of bows created by Brahman of old and called Gandiva, Arjuna
was filled with joy. And bowing unto Hutasana, Partha endued with great
energy, took up the bow and strung it forcibly. Those who heard the noise
that was made while the mighty Pandava strung that bow, quaked with fear.
And having obtained that car and that bow, and the two inexhaustible
quivers, the son of Kunti became glad and thought himself competent to
assist at the task. And Pavaka then gave unto Krishna a discus with an
iron pole attached to a hole in the centre. And it was a fiery weapon and
became his favourite. Having obtained that weapon, Krishna also became
equal to the task. Pavaka then, addressing Krishna, said, 'With this, O
slayer of Madhu, thou shalt be able without doubt to vanquish in battle
even foes that are not human. With this weapon, without doubt, thou shalt
be superior in battle to men and gods, and Rakshasas and Pisachas, and
Daityas and Nagas. And thou shalt certainly be able with this to smite
all. And, O Madhava, hurled by thee in battle at thy foes, this weapon
will irresistibly slay the enemy and again come back into thy hands.' And
the lord Varuna, after this, gave unto Krishna a mace, of name Kaumodaki,
capable of slaying every Daitya and producing, when hurled, a roar like
that of the thunder. Then Arjuna and Achyuta, filled with joy said unto
Pavaka, 'O exalted one, furnished with weapons and knowing their use,
possessed of cars with flags and flagstaffs, we are now able to fight
with even all the celestials and the Asuras (together), let alone the
wielder of the thunderbolt desirous of fighting for the sake of the Naga
(his friend Takshaka).' Arjuna also said, 'O Pavaka, while Hrishikesa,
endued with abundant energy, moves on the field of battle with this
discus in hand, there is nothing in the three worlds that he will not be
able to consume by hurling this weapon. Having obtained the bow Gandiva
and this couple of inexhaustible quivers I also am ready to conquer in
battle the three worlds. Therefore, O lord, blaze thou forth as thou
likest, surrounding this large forest on every side. We are quite able to
help thee.'

"Vaisampayana continued, 'Thus addressed both by Dasarha and Arjuna, the
illustrious god then put forth his most energetic form, and prepared to
consume the forest. Surrounding it on all sides with his seven flames, he
began to consume the forest of Khandava, exhibiting his all-consuming
form like that at the end of the Yuga (cycle). And, O bull of Bharata's
race, surrounding that forest and catching it from all sides with a roar
like that of the clouds, Agni made every creature within it tremble. And,
O Bharata, that burning forest then looked resplendent like the king of
mountains, Meru, blazing with the rays of the sun fallen thereupon.'"



SECTION CCXXVIII

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then those foremost of car-warriors (Krishna and
Arjuna), riding in their cars and placing themselves on opposite sides of
that forest, began a great slaughter, on all sides, of the creatures
dwelling in Khandava. At whatever point any of the creatures residing in
Khandava could be seen attempting to escape, thither rushed those mighty
heroes (to prevent its flight). Indeed those two excellent cars seemed to
be but one, and the two warriors also therein but one individual. And
while the forest was burning, hundreds and thousands of living creatures,
uttering frightful yells, began to run about in all directions. Some had
particular limbs burnt, some were scorched with excessive heat, and some
came out, and some ran about from fear. And some clasping their children
and some their parents and brothers, died calmly without, from excess of
affection, being able to abandon these that were dear to them. And many
there were who biting their nether lips rose upwards and soon fell
whirling into the blazing element below. And some were seen to roll on
the ground with wings, eyes, and feet scorched and burnt. These creatures
were all seen to perish there almost soon enough. The tanks and ponds
within that forest, heated by the fire around, began to boil; the fishes
and the tortoises in them were all seen to perish. During that great
slaughter of living creatures in that forest, the burning bodies of
various animals looked as if fire itself had assumed many forms. The
birds that took wings to escape from that conflagration were pierced by
Arjuna with his shafts, and cut into pieces, they fell down into the
burning element below. Pierced all over with Arjuna's shafts, the birds
dropped down into the burning forest, uttering loud cries. The denizens
of the forest, struck with those shafts, began to roar and yell. The
clamour they raised was like unto the frightful uproar heard during the
churning of the ocean (in days of yore). The mighty flames of the blazing
fire reaching the firmament, caused great anxiety to the celestials
themselves. Then all the illustrious dwellers in heaven went in a body
unto him of a hundred sacrifices and thousand eyes, viz., their chief,
that grinder of Asuras. Approaching Indra, the celestial said, 'Why, O
lord of immortals, doth Agni burn these creatures below? Hath the time
come for the destruction of the world?'

"Vaisampayana continued, 'Hearing these words of the gods, and himself
beholding what Agni was doing, the slayer of Vritra set out for the
protection of the forest of Khandava. And Vasava, the chief of the
celestials soon covering the sky with masses of clouds of every kind
began to shower upon the burning forest. Those masses of clouds by
hundreds and thousands, commanded by Indra began to pour rain upon
Khandava in showers thick as the flag-staffs of battle-cars. But the
showers were all dried up in the sky itself by the heat of the fire and
could not, therefore, reach the fire at all! Then the slayer of Namuchi,
getting angry with Agni, collected huge masses of clouds and caused them
to yield a heavy downpour. Then with the flames contending with those
heavy showers, and with masses of clouds overhead, that forest, filled
with smoke and flashes of lightning, became terrible to behold.'"



SECTION CCXXIX

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then Vibhatsu, the son of Pandu, invoking his
excellent weapons, prevented that shower of rain by Indra, by means of a
shower of his own weapons. And Arjuna of immeasurable soul soon covered
the forest of Khandava with innumerable arrows like the moon covering the
atmosphere with a thick fog. When the sky above that forest was thus
covered with the arrows of Arjuna no living creature could then escape
from below. And it so happened that while that forest was burning,
Takshaka, the chief of the Nagas, was not there, having gone at that time
to the field of Kurukshetra. But Aswasena, the mighty son of Takshaka,
was there. He made great efforts to escape from that fire; but confined
by Arjuna's shafts he succeeded not in finding a way. It was then that
his mother, the daughter of a snake, determined to save him by swallowing
him first. His mother first swallowed his head and then was swallowing
his tail. And desirous of saving her son, the sea-snake rose (up from the
earth) while still employed in swallowing her son's tail. But Arjuna as
soon as he beheld her escaping, severed her head from her body by means
of a sharp and keen-edged arrow. Indra saw all this, and desiring to save
his friend's son, the wielder of the thunderbolt, by raising a violent
wind, deprived Arjuna of consciousness. During those few moments,
Aswasena succeeded in effecting his escape. Beholding that manifestation
of the power of illusion, and deceived by that snake, Arjuna was much
enraged. He forthwith cut every animal seeking to escape by the skies,
into two, three, or more pieces. And Vibhatsu in anger, and Agni, and
Vasudeva also, cursed the snake that had escaped so deceitfully, saying,
'Never shalt thou be famous!' And Jishnu remembering the deception
practised upon him, became angry, and covering the firmament with a cloud
of arrows, sought to fight with him of a thousand eyes. The chief of the
celestials also, seeing Arjuna in anger, sought to fight with him, and
hurled his own fierce weapons, covering the wide expanse of the
firmament. Then the winds, making a loud roar and agitating all the
oceans, brought together masses of clouds in the sky, charged with
torrents of rain. Those masses of clouds began to vomit thunder and
terrible flashes of lightning charged with the thunderclap. Then Arjuna
possessing a knowledge of means, hurled the excellent weapon called
Vayavya with proper mantras to dispel those clouds. With that weapon the
energy and force of Indra's thunderbolt and of those clouds were
destroyed. And the torrents of rain with which those clouds were charged
were all dried up, and the lightning that played amongst them was also
destroyed. Within a moment the sky was cleared of dust and darkness, and
a delicious, cool breeze began to blow and the disc of the sun resumed
its normal state. Then the eater of clarified butter (Agni), glad because
none could baffle him, assumed various forms, and sprinkled over with the
fat exuded by the bodies of creatures, blazed forth with all his flames,
filling the universe with his roar. Then numerous birds of the Garuda
tribe bearing excellent feathers, beholding that the forest was protected
by Krishna and Arjuna, descended filled with pride, from the upper skies,
desirous of striking those heroes with their thunderlike wings, beaks and
claws. Innumerable Nagas also, with faces emitting fire descending from
high, approached Arjuna, vomiting the most virulent poison all the while.
Beholding them approach, Arjuna cut them into pieces by means of arrows
steeped in the fire of his own wrath. Then those birds and snakes,
deprived of life, fell into the burning element below. And there came
also, desirous of battle, innumerable Asuras with Gandharvas and Yakshas
and Rakshasas and Nagas sending forth terrific yells. Armed with machines
vomiting from their throats (mouths?) iron balls and bullets, and
catapults for propelling huge stones, and rockets, they approached to
strike Krishna and Partha, their energy and strength increased by wrath.
But though they rained a perfect shower of weapons, Vibhatsu, addressing
them reproachfully, struck off their heads with his own sharp arrows.
That slayer of foes, Krishna, also, endued with great energy, made a
great slaughter of the Daitya and the Danava with his discus. Many Asuras
of immeasurable might, pierced with Krishna's arrows and smitten with the
force of his discus, became motionless like waifs and strays stranded on
the bank by the violence of the waves. Then Sakra the lord of the
celestials, riding on his white elephant, rushed at those heroes, and
taking up his thunderbolt which could never go in vain, hurled it with
great force. And the slayer of Asuras said unto the gods, 'These two are
slain.' Beholding the fierce thunderbolt about to be hurled by their
chief, the celestials all took up their respective weapons. Yama, O king,
took up the death-dealing mace, and Kuvera his spiked club, and Varuna
his noose and beautiful missile. And Skanda (Kartikeya) took up his long
lance and stood motionless like the mountain of Meru. The Aswins stood
there with resplendent plants in their hands. Dhatri stood, bow in hand,
and Jaya with a thick club. Tvashtri of great strength took up in wrath,
a huge mountain and Surya stood with a bright dart, and Mrityu with a
battle-axe. Aryaman stalked about with a terrible bludgeon furnished with
sharp spikes, and Mitra stood there with a discus sharp as a razor. And,
O monarch, Pusha and Bhaga and Savitri, in wrath, rushed at Krishna and
Partha with bows and scimitars in hand. And Rudras and the Vasus, the
mighty Maruts and the Viswedevas and the Sadhyas, all resplendent with
their own energy,--these and many other celestials, armed with various
weapons rushed against those exalted of men, Krishna and Partha, for
smiting them down. Then were seen in that great conflict wonderful
portents all around robbing every creature of his sense, and resembling
those that appeared at the time of the universal dissolution. But Arjuna
and Krishna, fearless and invincible in battle, beholding Sakra and the
other celestials prepared for fight, calmly waited, bows in hands.
Skilled in battle, those heroes in wrath assailed the advancing host of
celestials with their own thunderlike arrows. The celestials repeatedly
routed by Krishna and Arjuna, at last left the field of battle for fear
and sought the protection of Indra. The Munis who were witnessing the
battle from the skies, beholding the celestials defeated by Madhava and
Arjuna, were filled with wonder. Sakra also repeatedly witnessing their
prowess in battle, became exceedingly gratified, and once more rushed to
the assault. The chastiser of Paka then caused a heavy shower of stones,
desiring to ascertain the prowess of Arjuna who was able to draw the bow
even with his left hand. Arjuna, in great wrath, dispelled with his
arrows that thick shower. Then he of a hundred sacrifices beholding that
shower baffled, once more caused a thicker shower of stones. But the son
of the chastiser of Paka (viz., Arjuna) gratified his father by baffling
that shower also with his swift arrows. Then Sakra, desirous of smiting
down the son of Pandu, tore up with his hands a large peak from Mandara,
with tall trees on it, and hurled it against him. But Arjuna divided that
mountain-peak into a thousand pieces by his swift-going and fire-mouthed
arrows. The fragments of that mountain, in falling through the skies,
looked as if the sun and the moon and the planets, displaced from their
positions fell down on earth. That huge peak fell down upon that forest
and by its fall killed numerous living creatures that dwelt in Khandava.'"



SECTION CCXXX

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then the inhabitants of the forest of Khandava, the
Danavas and Rakshasas and Nagas and wolves and bears and other wild
animals, and elephants with rent temples, and tigers, and lions with
manes and deer and buffaloes by hundreds, and birds, and various other
creatures, frightened at the falling stones and extremely anxious, began
to fly in all directions. They saw the forest (burning all around) and
Krishna and Arjuna also ready with their weapons. Frightened at the
terrible sounds that were audible there those creatures lost their power
of movement. Beholding the forest burning in innumerable places and
Krishna also ready to smite them down with his weapons, they all set up a
frightful roar. With that terrible clamour as also with the roar of fire,
the whole welkin resounded, as it were, with the voice of portentous
clouds. Kesava of dark hue and mighty arms, in order to compass their
destruction, hurled at them his large and fierce discus resplendent with
its own energy. The forest-dwellers including the Danavas and the
Rakshasas, afflicted by that weapon, were cut in hundreds of pieces and
fell unto the mouth of Agni. Mangled by Krishna's discus, the Asuras were
besmeared with blood and fat and looked like evening clouds. And, O
Bharata, he of the Vrishni race moved able like death itself, slaying
Pisachas and birds and Nagas and other creatures by thousands. The discus
itself, repeatedly hurled from the hands of Krishna, that slayer of all
foes, came back to his hands after slaughtering numberless creatures. The
face and form of Krishna that soul of every created thing--became fierce
to behold while he was thus employed in the slaughter of the Pisachas,
Nagas and Rakshasas. No one among the celestials, who had mustered there
could vanquish in battle Krishna and Arjuna. When the celestials saw that
they could not protect that forest from the might of Krishna and Arjuna
by extinguishing that conflagration, they retired from the scene. Then, O
monarch, he of a hundred sacrifices (Indra), beholding the immortals
retreat, became filled with joy and applauded Krishna and Arjuna. And
when the celestials gave up the fight, an incorporeal voice, deep and
loud, addressing him of a hundred sacrifices, said, 'Thy friend Takshaka,
that chief of snakes, hath not been slain! Before the conflagration
commenced in Khandava he had journeyed to Kurukshetra. Know from my
words, O Vasava, that Vasudeva and Arjuna are incapable of being
vanquished in battle by any one! They are Nara and Narayana--those gods
of old heard of in heaven! Thou knowest what their energy is and what
their prowess. Invincible in battle, these best of old Rishis are
unconquerable by any one in all the worlds! They deserve the most
reverential worship of all the celestials and Asuras; of Yakshas and
Rakshasas and Gandharvas, of human beings and Kinnaras and Nagas.
Therefore, O Vasava, it behoveth thee to go hence with all the
celestials. The destruction of Khandava hath been ordained by Fate!' Then
the chief of the immortals, ascertaining those words to be true abandoned
his wrath and jealousy, and went back to heaven. The dwellers in heaven,
O monarch, beholding the illustrious Indra abandon the fight, followed
him with all their soldiers. Then those heroes, Vasudeva and Arjuna, when
they saw the chief of the celestials retreat accompanied by all the gods,
set up a leonine roar. And, O monarch, Kesava and Arjuna, after Indra had
left the scene, became exceedingly glad. Those heroes then fearlessly
assisted at the conflagration of the forest. Arjuna scattered the
celestials like the wind scattering the clouds, and slew with showers of
his arrows, numberless creatures that dwelt in Khandava. Cut off by
Arjuna's arrows, no one amongst the innumerable creatures could escape
from the burning forest. Far from fighting with him, none amongst even
the strongest creatures mustered there could look at Arjuna whose weapons
were never futile. Sometimes piercing hundred creatures with one shaft
and sometimes a single creature with hundred shafts, Arjuna moved about
in his car. The creatures themselves, deprived of life, began to fall
into the mouth of Agni (god of fire), struck down as it were by death
itself. On the banks of rivers or on uneven plains or on crematoriums, go
where they did, the creatures (dwelling in Khandava) found no ease, for
wherever they sought shelter there they were afflicted by the heat. And
hosts of creatures roared in pain, and elephants and deer and wolves set
up cries of affliction. At that sound the fishes of the Ganges and the
sea, and the various tribes of Vidyadharas dwelling in that forest all
became frightened. O thou of mighty arms, let alone battling with them,
no one, could even gaze at Arjuna and Janardana of dark hue. Hari slew
with his discus those Rakshasas and Danavas and Nagas that rushed at him
in bands. Of huge bodies, their heads and trunks were cut off by the
swift motion of the discus, and deprived of life they fell down into the
blazing fire. Gratified with large quantities of flesh, blood, and fat,
the flames rose up to a great height without a curling wreath of smoke.
Hutasana (fire-god) with blazing and coppery eyes, and flaming tongue and
large mouth, and the hair on the crown of his head all fiery, drinking,
with the help of Krishna and Arjuna, that nectar-like stream of animal
fat, became filled with joy. Gratified greatly, Agni derived much
happiness.

"And it so happened that the slayer of Madhu suddenly beheld an Asura of
the name of Maya escaping from the abode of Takshaka. Agni having Vayu
for his car-driver, assuming a body with matted locks on head, and
roaring like the clouds, pursued the Asura, desirous of consuming him.
Beholding the Asura, Vasudeva stood with his weapon upraised, ready to
smite him down, seeing the discus uplifted and Agni pursuing from behind
to burn him, Maya said 'Run to me, O Arjuna, and protect me!' Hearing his
affrighted voice Arjuna said, 'Fear not!' That voice of Arjuna, O
Bharata, seemed to give Maya his life. As the merciful son of Pritha said
unto Maya that there was nothing to fear, he of the Dasarha race no
longer desired to slay Maya who was the brother of Namuchi, and Agni also
burned him not.'

"Vaisampayana continued, 'Protected from Indra by Krishna and Partha,
Agni gifted with great intelligence, burned that forest for five and ten
days. And while the forest burned Agni spared only six of its dwellers,
viz., Aswasena, Maya, and four birds called Sarngakas.'"



SECTION CCXXXI

(Khandava-daha Parva continued)

"Janamejaya said, 'O Brahmana, tell me why and when that forest burnt in
that way, Agni consumed not the birds called Sarngakas? Thou hast, O
Brahmana, recited (to us) the cause of Aswasena and the Danava Maya not
having been consumed. But thou hast not as yet said what the cause was of
the escape of the Sarngakas? The escape of those birds, O Brahmana,
appeareth to me to be wonderful. Tell us why they were not destroyed in
that dreadful conflagration.'

"Vaisampayana said, 'O slayer of all foes, I shall tell thee all as to
why Agni did not burn up those birds during the conflagration. There was,
O king, a great Rishi known by the name of Mandapala, conversant with all
the shastras, of rigid vows, devoted to asceticism, and the foremost of
all virtuous persons. Following in the wake of Rishis that had drawn up
their virile fluid, that ascetic, O monarch, with every sense under
complete control, devoted himself to study and virtue. Having reached the
opposite shores of asceticism, O Bharata, he left his human form and went
to the region of the Pitris. But going thither he failed to obtain the
(expected) fruit of his acts. He asked the celestials that sat around the
king of the dead as to the cause of his treatment, saying, 'Why have
these regions become unattainable by me,--regions that I had thought had
been acquired by me by my ascetic devotions? Have I not performed those
acts whose fruits are these regions? Ye inhabitants of heaven, tell me
why these regions are shut against me! I will do that which will give me
the fruit of my ascetic penances.'

"The celestials answered, 'Hear, O Brahmana, of those acts and things on
account of which men are born debtors. Without doubt, it is for religious
rites, studies according to the ordinance, and progeny, that men are born
debtors. These debts are all discharged by sacrifices, asceticism, and
offspring. Thou art an ascetic and hast also performed sacrifices; but
thou hast no offspring. These regions are shut against thee only for want
of children. Beget children, therefore! Thou shalt then enjoy
multifarious regions of felicity. The Vedas declared that the son
rescueth the father from a hell called Put. Then, O best of Brahmanas,
strive to beget offspring.'

"Vaisampayana continued, 'Mandapala, having heard these words of the
dwellers in heaven, reflected how best he could obtain the largest number
of offspring within the shortest period of time. The Rishi, after
reflection, understood that of all creatures birds alone were blest with
fecundity. Assuming the form of a Sarngaka the Rishi had connection with
a female bird of the same species called by the name of Jarita. And he
begat upon her four sons who were all reciters of the Vedas. Leaving all
those sons of his with their mother in that forest, while they were still
within eggs, the ascetic went to (another wife called by the name of)
Lapita. And, O Bharata, when the exalted sage went away for the company
of Lapita, moved by affection for her offspring, Jarita became very
thoughtful. Though forsaken by their father in the forest of Khandava,
Jarita, anxious in her affection for them, could not forsake her
offspring, those infant Rishis encased in eggs. Moved by parental
affection, she brought up these children born of her, herself following
the pursuits proper to her own species. Some time after, the Rishi, in
wandering over that forest in the company of Lapita, saw Agni coming
towards Khandava to burn it down. Then the Brahmana Mandapala, knowing
the intention of Agni and remembering also that his children were all
young moved by fear, gratified the god, of the burning element, that
regent of the universe, endued with great energy. And he did this,
desiring to put in a word for his unfledged offspring. Addressing Agni,
the Rishi said, 'Thou art, O Agni, the mouth of all the worlds! Thou art
the carrier of the sacrificial butter! O purifier (of all sins), thou
movest invisible with the frame of every creature! The learned have
spoken of thee as an One, and again as possessed of triple nature. The
wise perform their sacrifices before thee, taking thee as consisting of
eight (mouths). The great Rishis declare that this universe hath been
created by thee. O thou that feedest on sacrificial butter, without thee
this whole universe would be destroyed in a single day. Bowing to thee,
the Brahmanas, accompanied by their wives and children, go to eternal
regions won by them by help of their own deeds. O Agni, the learned
represent thee as the clouds in the heavens charged with lightning. O
Agni, the flames put forth by thee consume every creature. O thou of
great splendour, this universe hath been created by thee. The Vedas are
thy word. All creatures, mobile and immobile, depend upon thee. Water
primarily dependeth on thee, so also the whole of this universe. All
offerings of clarified butter and oblations of food to the pitris have
been established in thee. O god, thou art the consumer, and thou art the
creator and thou art Vrihaspati himself (in intelligence). Thou art the
twin Aswins; thou art Surya; thou art Soma; thou art Vayu.

"Vaisampayana continued, 'O monarch, thus praised by Mandapala, Agni was
gratified with that Rishi of immeasurable energy; and the god,
well-pleased, replied, 'What good can I do to thee?' Then Mandapala with
joined palms said unto the carrier of clarified butter, 'While thou
burnest the forest of Khandava, spare my children.' The illustrious
bearer of clarified butter replied, 'So be it.' It was, therefore, O
monarch, that he blazed not forth, while consuming the forest of
Khandava, for the destruction of Mandapala's children.'"



SECTION CCXXXII

(Khandava-daha Parva continued)

"Vaisampayana said, 'When the fire blazed forth in the forest of
Khandava, the infant birds became very much distressed and afflicted.
Filled with anxiety, they saw not any means of escape. Their mother, the
helpless Jarita, knowing that they were too young to escape, was filled
with sorrow and wept aloud. And she said, 'Oh, the terrible
conflagration, illuminating the whole universe and burning the forest
down, approacheth towards us, increasing my woe. These infants with
immature understanding, without feathers and feet, and the sole refuge of
our deceased ancestors, afflict me. Oh, this fire approacheth, spreading
fear all around, and licking with its tongue the tallest trees. But my
unfledged children are incapable of effecting their escape. I myself am
not capable of escaping, taking all these with me. Nor am I capable of
abandoning them, for my heart is distressed on their account. Whom
amongst my sons, shall I leave behind, and whom shall I carry with me?
What (act) should I do now that is consistent with duty? What also do
you, my infant sons, think? I do not, even by reflection, see any way of
escape for you. I shall even cover you with my wings and die with you.
Your cruel father left me some time before, saying, 'Upon this Jaritari,
because he is the eldest of my sons, will my race depend. My second
Sarisrikka will beget progeny for the expansion of my ancestors' race. My
third, Stamvamitra, will be devoted to asceticism, and my youngest,
Drona, will become the foremost of those acquainted with the Vedas.' But
how hath this terrible calamity overtaken us! Whom shall I take with me?
As I am deprived of judgment what should I do that is consistent with
duty? I do not see, by the exercise of my own judgment, the escape of my
children from the fire!'

"Vaisampayana said, 'Unto their mother indulging in these lamentations,
the infant ones said. 'O mother, relinquishing thy affection for us, go
thou to a place where there is no fire. If we are killed here, thou
mayest have other children born to thee. If thou, O mother be killed, we
can have no more children in our race. Reflecting upon both these
calamities, the time hath come for thee, O mother, to do that which is
beneficial to our race. Do not be influenced by affection for thy
offspring, which promises to destroy both us and thee. If thou savest
thyself, our father, who is even desirous of winning regions of felicity,
may have his wishes gratified.'

"Hearing what the infants said. Jarita replied, 'There is a hole here in
the ground near to this tree, belonging to a mouse. Enter this hole
without loss of time. You shall have then no fear of fire. After ye have
entered it, I shall, ye children, cover its mouth with dust. This is the
only means of escape that I see from the blazing fire. Then when the fire
will be put out, I shall return hither to remove the dust. Follow my
advice if you are to escape from the conflagration.'

"The infant birds replied, 'Without feathers we are but so many balls of
flesh. If we enter the hole, certain it is that the carnivorous mouse
will destroy us all. Beholding this danger before us, we cannot enter
this hole. Alas, we do not see any means by which we may escape from the
fire or from the mouse. We do not see how our father's act of procreation
may be prevented from becoming futile, and how also our mother may be
saved. If we enter the hole, the mouse will destroy us; we remain where
we are and the sky-ranging fire will destroy us. Reflecting upon both the
calamities, a death by fire is preferable to a death by being eaten up.
If we are devoured by the mouse within the hole, that death is certainly
ignoble, whereas the destruction of the body in fire is approved by the
wise.'"



SECTION CCXXXIII

(Khandava-daha Parva continued)

"Vaisampayana said, 'Hearing those words of her sons Jarita continued,
'The little mouse that had come out of this hole was seized by a hawk
with his claws and carried away hence. Therefore, ye may fearlessly enter
this hole now.' The young ones replied, 'We are not by any means certain
of that mouse having been taken away by the hawk. There may be other mice
living here. From them we have every fear. Whereas it is doubtful whether
fire will at all approach us here. Already we see an adverse wind blowing
the flames away. If we enter the hole, death is certain at the hands of
the dwellers in the hole. But if we remain where we are, death is
uncertain. O mother, a position in which death is uncertain is better
than that in which it is certain. It is thy duty, therefore, to escape
thyself, for, if thou livest thou mayest obtain other children as good.'

"Their mother then said, 'Ye children, I myself saw the mighty hawk, that
best of birds, swoop down and fly away with the mouse from the hole. And
while he was flying away swiftly, I followed him behind and pronounced
blessing on him for his having taken away the mouse from the hole. I said
unto him. 'O king of hawks, because thou art flying away with our enemy,
the mouse, in thy claws, mayest thou, without a foe, live in heaven with
a golden body.' Afterwards when that hawk devoured the mouse, I came
away, obtaining his leave. Therefore, ye children, enter this hole
trustfully. Ye have nothing to fear. The mouse that was its inmate was
seized and taken away by the hawk in my sight.' The young ones again
said, 'O mother, we do not by any means know that the mouse hath been
carried away by the hawk. We cannot enter this hole in the ground without
being certain of the fact.' Their mother said, 'I know to a certainty
that the mouse hath been carried away by the hawk. Therefore, ye
children, ye have nothing to fear; do what I say.' The young ones again
said, 'We do not, O mother, say that thou art dispelling our fears with a
false story. For whatever is done by a person when his reason hath been
disturbed can scarcely be said to be that person's deliberate act. Thou
hast not been benefited by us, nor dost thou know who we are. Why dost
thou, therefore, strive to protect us at so much cost to thyself? Who are
we to thee? Thou art young and handsome, and capable of seeking out thy
husband. Go unto thy husband. Thou shalt obtain good children again. Let
us by entering the fire attain to regions of felicity. If, however, the
fire consume us not, thou mayest come back and obtain us again.'

"Vaisampayana said, 'The parent bird then, thus addressed by her sons,
left them in Khandava and hastily went to the spot where there was no
fire and there was safety. Then Agni in haste and with fierce flames
approached the spot where the sons of Mandapala were. The young birds saw
the blazing fire come towards them. Then Jaritari, the eldest of the
four, in the hearing of Agni, began to speak.'"



SECTION CCXXXIV

(Khandava-daha Parva continued)

"Jaritari said, 'The person that is wise remaineth wakeful in view of
death. Accordingly, when the hour of death approacheth, he feeleth no
pangs. But the person of perplexed soul, who remaineth not awake, when
the hour of death comes, feeleth the pangs of death and never attaineth
salvation.'

"The second brother Sarisrikka, said, 'Thou art patient and intelligent.
The time is come when our lives are threatened. Without doubt, one only
amongst many becometh wise and brave.'

"The third brother, Stamvamitra, said, 'The eldest brother is called the
protector. It is the eldest brother that rescueth (the younger ones) from
danger. If the eldest himself faileth to rescue them, what can the
younger ones do?'

"The fourth and the youngest brother, Drona said, 'The cruel god of fire,
with seven tongues and seven mouths quickly cometh towards our
habitation, blazing forth in splendour and licking up everything in his
path.'

"Vaisampayana continued, 'Having addressed one another thus, the sons of
Mandapala then each devotedly addressed an eulogistic hymn to Agni.
Listen now, O monarch, to those hymns as I recite them.'

"Jaritari said, 'Thou art, O fire, the soul of air! Thou art the body of
the Earth's vegetation! O Sukra, water is thy parent as thou art the
parent of water! O thou of great energy, thy flames, like the rays of the
sun, extend themselves above, below, behind, and on each side.'

"Sarisrikka said, 'O smoke-bannered god, our mother is not to be seen,
and we know not our father! Our feathers have not grown as yet. We have
none to protect us save thee. Therefore, O Agni, infants that we are
protect us! O Agni, as we are distressed, protect us with that auspicious
form thou hast and with those seven flames of thine! We seek protection
at thy hands. Thou alone, O Agni, art the giver of heat (in the
universe). O lord, there is none else (save thee) that giveth heat to the
rays of the sun. O, protect us who are young and who are Rishis. O
Havyavaha (carrier of sacrificial butter), be pleased to go hence by some
other route.'

"Stamvamitra said, 'Thou alone, O Agni, art everything! This whole
universe is established in thee! Thou sustainest every creature, and thou
supportest the universe! Thou art the carrier of the sacrificial butter,
and thou art the excellent sacrificial butter itself! The wise know thee
to be one (as cause) and many (as effects)! Having created the three
worlds, thou, O Havyavaha, again destroyest them when the time cometh,
swelling thyself forth! Thou art the productive cause of the whole
universe, and thou also art the essence in which the universe dissolveth
itself!'

"Drona said, 'O lord of the universe, growing in strength and remaining
within their bodies, thou causest the food that living creatures eat to
be digested. Everything therefore, is established in thee. O Sukra, O
thou from whose mouth the Vedas have sprung, it is thou who assumests the
form of the sun, and sucking up the waters of the earth and every liquid
juice that the earth yields, givest them back in time in the form of rain
and causest everything to grow! From thee, O Sukra, are these plants and
creepers with green foliage! From thee have sprung these tanks and pools,
and the great ocean also that is ever blessed! O thou of fierce rays,
this our (human) body dependeth on Varuna (the water-god)! We are unable
to bear thy heat. Be thou, therefore, our auspicious protector! O,
destroy us not! O thou of copper-hued eyes, O thou of red neck, O thou
whose path is marked by a black colour, save us by going along any remote
route, as indeed, the ocean saveth the house on its banks!'

"Vaisampayana continued, 'Thus addressed by Drona--that utterer of
Brahma--Agni, well-pleased at what he heard, and remembering also the
promise he had made to Mandapala, replied unto him, saying, 'Thou art a
Rishi, O Drona! For what thou hast said is Brahma (Vedic truth). I shall
do your pleasure. Fear not! Indeed, Mandapala had spoken to me of you to
the effect that I should spare his sons, while consuming the forest. The
words he spoke and thy speech also are entitled to great weight to me.
Say what I am to do. O best of Brahmanas, I have been greatly pleased
with thy hymn. Blest be thou, O Brahmana!'

"Drona said, 'O Sukra, these cats trouble us every day. O Hutasana;
consume them with their friends and relatives.'

"Vaisampayana continued, 'Then Agni did what the Sarngakas; asked him to
do, telling them of his intentions. And, O Janamejaya, growing in
strength, he began then to consume the forest of Khandava.'"



SECTION CCXXXV

(Khandava-daha Parva continued)

"Vaisampayana said, 'O thou of Kuru's race, the Rishi Mandapala became
very anxious about his children, although he had spoken of them to the
god of fierce rays. Indeed, his mind was not in peace. Distressed on
account of his sons, he addressed Lapita (his second wife with whom he
then was), saying, 'O Lapita, as my children are incapable of the power
of moving, how are they? When the fire will grow in strength and the wind
begin to blow violently, my children will scarcely be able to save
themselves. How will their mother be able to rescue them? That innocent
woman will be afflicted with great sorrow when she will find herself
unable to save her offspring. Oh, how will she compose herself, uttering
various lamentations on account of my children who are all incapable of
taking wing or rising up into the air. Oh, how is Jaritari, my son, and
how is Sarisrikka, and how is Stamvamitra, and how is Drona, and how also
is their helpless mother?'

"Unto the Rishi Mandapala thus weeping in the forest, Lapita, O Bharata,
thus replied, under the influence of jealousy, 'Thou need not worry for
thy children who, as thou hast assured me, are all Rishis endued with
energy and prowess! They can have no fear from fire. Didst thou not speak
to Agni in my presence, in their behalf? Has not the illustrious deity
promised to save them? One of the regents of the universe as Agni is, he
will never falsify his speech. Thou hast no anxiety, nor is thy heart
inclined towards benefiting friends. It is only by thinking of her--my
rival (Jarita) that thou art so distracted! Certain it is that the love
thou bearest to me is not equal to what thou hadst for her at first. He
that hath two parties dividing his attention, can easily behold one of
those suffer all sorts of pangs; but he should not disregard the party
that is next to his heart. Then go thou to Jarita, for whom thy heart is
sorrowing! As for myself, I shall henceforth wander alone, as a fit
reward for my having attached myself to a wicked person.'

"Hearing these words, Mandapala replied, 'I do not wander over the earth
with such intentions as thou conceivest. It is only for the sake of
progeny that I am here. And even those that I have are in danger. He who
casteth off what he hath for the sake of what he may acquire, is a wicked
person. The world disregardeth and insulteth him. (Therefore, go I must).
As for thyself thou art free to do what thou choosest. This blazing fire
that licketh up the trees causeth sorrow in my anxious heart and raiseth
therein evil presentiments.'

"Vaisampayana continued, 'Meanwhile, after the fire had left the spot
where the Sarngakas dwelt, Jarita, much attached to her children, hastily
came thither to see how they were. She found that all of them had escaped
from the fire and were perfectly well. Beholding their mother, they began
to weep, though safe and sound. She too shed tears upon beholding them
alive. And she embraced, one by one, all her weeping children. Just at
that time, O Bharata, the Rishi Mandapala arrived there. But none of his
sons expressed joy, upon beholding him. The Rishi, however, began to
speak to them one after another and unto Jarita also, repeatedly. But
neither his sons nor Jarita spoke anything well or ill unto him in
return.'

"Mandapala then said, 'Who amongst these is thy first born, and who the
next after him? And who is the third, and who the youngest? I am speaking
unto thee woefully; why dost thou not reply to me? I left thee, it is
true, but I was not happy where I was.'

"Jarita then said, 'What hast thou to do with the eldest of these, and
what with him that is next? And what with the third and what with the
youngest? Go now unto that Lapita of sweet smiles and endued with youth,
unto whom thou didst go of old, beholding me deficient in everything!'
Mandapala replied, 'As regards females, there is nothing so destructive
of their happiness whether in this or the other world as a co-wife and a
clandestine lover. There is nothing like these two that, inflames the
fire of hostility and causes such anxiety. Even the auspicious and
well-behaved Arundhati, celebrated amongst all creatures, had been
jealous of the illustrious Vasishtha of great purity of mind and always
devoted to the good of his wife. Arundhati insulted even the wise Muni
amongst the (celestial) seven. In consequence of such insulting thoughts
of hers, she has become a little star, like fire mixed with smoke,
sometimes visible and sometimes invisible, like an omen portending no
good (amongst a constellation of seven bright stars representing the
seven Rishis). I look to thee for the sake of children. I never wronged
thee, like Vasishtha who never wronged his wife. Thou hast, therefore, by
thy jealousy behaved towards me like Arundhati of old towards Vasishtha.
Men should never trust women even if they be wives. Women, when they have
become mothers, do not much mind serving their husbands.'

"Vaisampayana continued, 'After this, all his children came forward to
worship him. And he also began to speak kindly towards them all, giving
them every assurance.'"



SECTION CCXXXVI

(Khandava-daha Parva continued)

"Vaisampayana said, 'Mandapala then addressed his children, saying, 'I
had spoken unto Agni for the safety of you all. The illustrious deity had
assured me that he would grant my wish. At those words of Agni, and
knowing the virtuous disposition of your mother, as also the great energy
that is in yourselves, I came not here earlier. Therefore, ye sons, do
not harbour in your hearts any resentment towards me. Ye are all Rishis
acquainted with the Vedas. Even Agni knoweth you well.'

"Vaisampayana continued, 'Having given such assurances unto his sons, the
Brahmana Mandapala took with him his wife and sons, and leaving that
region, went away to some other country.

"It was thus that the illustrious god of fierce rays, having grown in
strength consumed the forest of Khandava with the help of Krishna and
Arjuna, for the good of the world. And Agni having drunk several rivers
of fat and marrow, became highly gratified, and showed himself to Arjuna.
Then Purandara, surrounded by the Maruts, descended from the firmament
and addressing Partha and Kesava said, 'Ye have achieved a feat that a
celestial even could not. Ask ye each a boon that is not obtainable by
any man. I have been gratified with you.'

"Vaisampayana continued, 'Then Partha asked from Indra all his weapons.
At this Sakra of great splendour, having fixed the time for giving them,
said, 'When the illustrious Madhava becomes pleased with thee, then, O
son of Pandu, I will give thee all my weapons! O prince of Kuru's race, I
shall know when the time cometh. Even for thy austere asceticism I will
give thee all my weapons of fire and all my Vayavya weapons, and thou
also wilt accept them all of me.' Then Vasudeva asked that his friendship
with Arjuna might be eternal. The chief of the celestials granted unto
the intelligent Krishna the boon he desired. And having granted these
boons unto Krishna and Arjuna, the lord of the Maruts, accompanied by the
celestials, ascended to heaven, having also spoken to Hutasana (one whose
food is sacrificial butter). Agni also, having burnt that forest with its
animals and birds for five and ten days, became gratified and ceased to
burn. Having eaten flesh in abundance and drunk fat and blood, he became
highly gratified, and addressing Achyuta and Arjuna said, 'I have been
gratified by you two tigers among men. At my command, ye heroes, ye shall
be competent to go wheresoever ye choose!' Thus addressed by the
illustrious Agni, Arjuna and Vasudeva and the Danava Maya also--these
three,--having wandered a little at last sat themselves down on the
delightful banks of a river.'"

END OF ADI PARVA

FOOTNOTES

1. These are divisions of time

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 2

SABHA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

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



SECTION I

(Sabhakriya Parva)

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

"Vaisampayana said,--"Then, in the presence of Vasudeva, Maya Danava,
having worshipped Arjuna, repeatedly spoke unto him with joined hands and
in amiable words,--'O son of Kunti, saved have I been by thee from this
Krishna in spate and from Pavaka (fire) desirous of consuming me. Tell me
what I have to do for thee.

"Arjuna said,--'O great Asura, everything hath already been done by thee
(even by this offer of thine). Blest be thou. Go whithersoever thou
likest. Be kind and well-disposed towards me, as we are even kind to and
well-pleased with thee!'

"Maya said,--'O bull amongst men, what thou hast said is worthy of thee,
O exalted one. But O Bharata, I desire to do something for thee
cheerfully. I am a great artist, a Viswakarma among the Danavas. O son of
Pandu, being what I am, I desire to do something for thee.'

"Arjuna said,--'O sinless one, thou regardest thyself as saved (by me)
from imminent death. Even if it hath been so, I cannot make thee do
anything for me. At the same time, O Danava, I do not wish to frustrate
thy intentions. Do thou something for Krishna. That will be a sufficient
requital for my services to thee.'

Vaisampayana said,--"Then, O bull of the Bharata race, urged by Maya,
Vasudeva reflected for a moment as to what he should ask Maya to
accomplish. Krishna, the Lord of the universe and the Creator of every
object, having reflected in his mind, thus commanded Maya,--'Let a
palatial sabha (meeting hall) as thou choosest, be built (by thee), if
thou, O son of Diti, who art the foremost of all artists, desirest to do
good to Yudhishthira the just. Indeed, build thou such a palace that
persons belonging to the world of men may not be able to imitate it even
after examining it with care, while seated within. And, O Maya, build
thou a mansion in which we may behold a combination of godly, asuric and
human designs.'"

Vaisampayana continued,--"Having heard those words, Maya became
exceedingly glad. And he forthwith built a magnificent palace for the son
of Pandu like unto the palace of the celestials themselves. Then Krishna
and Partha (Arjuna) after having narrated everything unto king
Yudhishthira the just, introduced Maya unto him. Yudhishthira received
Maya with respect, offering him the honour he deserved. And, O Bharata,
Maya accepted that honour thinking highly of it. O monarch of the Bharata
race, that great son of Diti then recited unto the sons of Pandu the
history of the Danava Vrisha-parva, and that foremost of artists then,
having rested awhile, set himself after much thoughtful planning to build
a palace for the illustrious sons of Pandu. Agreeably to the wishes of
both Krishna and the sons of Pritha, the illustrious Danava of great
prowess, having performed on an auspicious day the initial propitiatory
rites of foundation and having also gratified thousands of well-versed
Brahmanas with sweetened milk and rice and with rich presents of various
kinds, measured out a plot of land five thousand cubits square, which was
delightful and exceedingly handsome to behold and which was favourable
for construction of a building well-suited to the exigencies of every
season."



SECTION II

"Vaisampayana said,--"Janardana deserving the worship of all, having
lived happily at Khandavaprastha for some time, and having been treated
all the while with respectful love and affection by the sons of Pritha,
became desirous one day of leaving Khandavaprastha to behold his father.
That possessor of large eyes, unto whom was due the obeisance of the
universe, then saluted both Yudhishthira and Pritha and made obeisance
with his head unto the feet of Kunti, his father's sister. Thus revered
by Kesava, Pritha smelt his head and embraced him. The illustrious
Hrishikesa approached his own sister Subhadra affectionately, with his
eyes filled with tears, and spoke unto her words of excellent import and
truth, terse proper, unanswerable and fraught with good. The
sweet-speeched Subhadra also, saluting him in return and worshipping him
repeatedly with bent head, told him all that she wished to be conveyed to
her relatives on the paternal side. And bidding her farewell and uttering
benedictions on his handsome sister, he of the Vrishni race, next saw
Draupadi and Dhaumya. That best of men duly made obeisance unto Dhaumya,
and consoling Draupadi obtained leave from her. Then the learned and
mighty Krishna, accompanied by Partha, went to his cousins. And
surrounded by the five brothers, Krishna shone like Sakra in the midst of
the celestials. He whose banner bore the figure of Garuda, desirous of
performing the rites preparatory to the commencement of a journey,
purified himself by a bath and adorned his person with ornaments. The
bull of the Yadu race then worshipped the gods and Brahmanas with floral
wreaths, mantras, bows of the head, and excellent perfumes. Having
finished all these rites, that foremost of steady and virtuous persons
then thought of setting out. The chief of the Yadu race then came out of
the inner to the outer apartment, and issuing thence he made unto
Brahmanas, deserving of worship, offerings of vessel-fulls of curd and
fruits, and parched-grain and caused them to pronounce benedictions upon
him. And making unto them presents also of wealth, he went round them.
Then ascending his excellent car of gold endued with great speed and
adorned with banner bearing the figure of Tarkhya (Garuda) and furnished
also with mace, discus, sword, his bow Sharnga and other weapons, and
yoking thereunto his horses Saivya and Sugriva, he of eyes like lotuses
set out at an excellent moment of a lunar day of auspicious stellar
conjunction. And Yudhishthira, the king of the Kurus, from affection,
ascended the chariot after Krishna, and causing that best charioteer
Daruka to stand aside, himself took the reins. And Arjuna also, of long
arms, riding on that car, walked round Krishna and fanned him with a
white chamara furnished with a handle of gold. And the mighty Bhimasena
accompanied by the twin brothers Nakula and Sahadeva and the priests and
citizens all followed Krishna from behind. And Kesava, that slayer of
hostile heroes, followed by all the brothers, shone like a preceptor
followed by his favourite pupils. Then Govinda spoke unto Arjuna and
clasped him firmly, and worshipping Yudhisthira and Bhima, embraced the
twins. And embraced in return by the three elder Pandavas, he was
reverentially saluted by the twins. After having gone about half a Yojana
(two miles), Krishna, that subjugator of hostile towns, respectfully
addressed Yudhishthira and requested him, O Bharata, to stop following
him further. And Govinda, conversant with every duty, then reverentially
saluted Yudhishthira and took hold of his feet. But Yudhishthira soon
raised Kesava and smelt his head. King Yudhishthira the just, the son of
Pandu, having raised Krishna endued with eyes like lotus-petals and the
foremost of the Yadava race, gave him leave, saying,--'Good bye!' Then
the slayer of Madhu, making an appointment with them (about his return)
in words that were proper, and preventing with difficulty the Pandavas
from following him further on foot, gladly proceeded towards his own
city, like Indra going towards Amravati. Out of the love and affection
they bore him, the Pandavas gazed on Krishna as long as he was within
sight, and their minds also followed him when he got out of sight. And
Kesava of agreeable person soon disappeared from their sight, unsatiated
though their minds were with looking at him. Those bulls among men, the
sons of Pritha, with minds fixed on Govinda, desisted (from following him
further) and unwillingly returned to their own city in haste. And Krishna
in his car soon reached Dwaraka followed by that hero Satyaki. Then
Sauri, the son of Devaki, accompanied by his charioteer Daruka reached
Dwaraka with the speed of Garuda."

Vaisampayana continued,--"Meanwhile king Yudhishthira of unfading glory,
accompanied by his brothers and surrounded by friends, entered his
excellent capital. And that tiger among men, dismissing all his
relatives, brothers, and sons, sought to make himself happy in the
company of Draupadi. And Kesava also, worshipped by the principal Yadavas
including Ugrasena, entered with a happy heart his own excellent city.
And worshipping his old father and his illustrious mother, and saluting
(his brother) Valadeva, he of eyes like lotus-petals took his seat.
Embracing Pradyumna, Shamva, Nishatha, Charudeshna, Gada, Aniruddha and
Bhanu, and obtaining the leave of all the elderly men, Janardana entered
the apartments of Rukmini."



SECTION III

"Vaisampayana said,--"Then Maya Danava addressed Arjuna, that foremost of
successful warriors, saying,--'I now go with thy leave, but shall come
back soon. On the north of the Kailasa peak near the mountains of
Mainaka, while the Danavas were engaged in a sacrifice on the banks of
Vindu lake, I gathered a huge quantity of delightful and variegated vanda
(a kind of rough materials) composed of jewels and gems. This was placed
in the mansion of Vrishaparva ever devoted to truth. If it be yet
existing, I shall come back, O Bharata, with it. I shall then commence
the construction of the delightful palace of the Pandavas, which is to be
adorned with every kind of gems and celebrated all over the world. There
is also, I think, O thou of the Kuru race, a fierce club placed in the
lake Vindu by the King (of the Danavas) after slaughtering therewith all
his foes in battle. Besides being heavy and strong and variegated with
golden knobs, it is capable of bearing great weight, and of slaying all
foes, and is equal in strength unto an hundred thousand clubs. It is a
fit weapon for Bhima, even as the Gandiva is for thee. There is also (in
that lake) a large conch-shell called Devadatta of loud sound, that came
from Varuna. I shall no doubt give all these to thee. Having spoken thus
unto Partha, the Asura went away in a north-easterly direction. On the
north of Kailasa in the mountains of Mainaka, there is a huge peak of
gems and jewels called Hiranya-sringa. Near that peak is a delightful
lake of the name of Vindu. There, on its banks, previously dwelt king
Bhagiratha for many years, desiring to behold the goddess Ganga, since
called Bhagirathee after that king's name. And there, on its banks, O
thou best of the Bharatas, Indra the illustrious lord of every created
thing, performed one hundred great sacrifices. There, for the sake of
beauty, though not according to the dictates of the ordinance, were
placed sacrificial stakes made of gems and altars of gold. There, after
performing those sacrifices, the thousand-eyed lord of Sachi became
crowned with success. There the fierce Mahadeva, the eternal lord of
every creature, has taken up his abode after having created all the
worlds and there he dwelleth, worshipped with reverence by thousands of
spirits. There Nara and Narayana, Brahma and Yama and Sthanu the fifth,
perform their sacrifices at the expiration of a thousand yugas. There,
for the establishment of virtue and religion, Vasudeva, with pious
devotion, performed his sacrifices extending for many, many long years.
There were placed by Keshava thousands and tens of thousands of
sacrificial stakes adorned with golden garlands and altars of great
splendour. Going thither, O Bharata, Maya brought back the club and the
conch-shell and the various crystalline articles that had belonged to
king Vrishaparva. And the great Asura, Maya, having gone thither,
possessed himself of the whole of the great wealth which was guarded by
Yakshas and Rakshasas. Bringing them, the Asura constructed therewith a
peerless palace, which was of great beauty and of celestial make,
composed entirely of gems and precious stones, and celebrated throughout
the three worlds. He gave unto Bhimasena that best of clubs, and unto
Arjuna the most excellent conch-shell at whose sound all creatures
trembled in awe. And the palace that Maya built consisted of columns of
gold, and occupied, O monarch, an area of five thousand cubits. The
palace, possessing an exceedingly beautiful form, like unto that of Agni
or Suryya, or Soma, shone in great splendour, and by its brilliance
seemed to darken even the bright rays of the sun. And with the effulgence
it exhibited, which was a mixture of both celestial and terrestrial
light, it looked as if it was on fire. Like unto a mass of new clouds
conspicuous in the sky, the palace rose up coming into view of all.
Indeed, the palace that the dexterous Maya built was so wide, delightful,
and refreshing, and composed of such excellent materials, and furnished
with such golden walls and archways, and adorned with so many varied
pictures, and was withal so rich and well-built, that in beauty it far
surpassed Sudharma of the Dasarha race, or the mansion of Brahma himself.
And eight thousand Rakshasas called Kinkaras, fierce, huge-bodied and
endued with great strength, of red coppery eyes and arrowy ears,
well-armed and capable of ranging through the air, used to guard and
protect that palace. Within that palace Maya placed a peerless tank, and
in that tank were lotuses with leaves of dark-coloured gems and stalks of
bright jewels, and other flowers also of golden leaves. And aquatic fowls
of various species sported on its bosom. Itself variegated with
full-blown lotuses and stocked with fishes and tortoises of golden hue,
its bottom was without mud and its water transparent. There was a flight
of crystal stairs leading from the banks to the edge of the water. The
gentle breezes that swept along its bosom softly shook the flowers that
studded it. The banks of that tank were overlaid with slabs of costly
marble set with pearls. And beholding that tank thus adorned all around
with jewels and precious stones, many kings that came there mistook it
for land and fell into it with eyes open. Many tall trees of various
kinds were planted all around the palace. Of green foliage and cool
shade, and ever blossoming, they were all very charming to behold.
Artificial woods were laid around, always emitting a delicious fragrance.
And there were many tanks also that were adorned with swans and
Karandavas and Chakravakas (Brahminy ducks) in the grounds lying about
the mansion. And the breeze bearing the fragrance of lotuses growing in
water and (of those growing on land) ministered unto the pleasure and
happiness of the Pandavas. And Maya having constructed such a palatial
hall within fourteen months, reported its completion unto Yudhishthira."



SECTION IV

"Vaisampayana said,--"Then that chief of men, king Yudhishthira, entered
that palatial sabha having first fed ten thousand Brahmanas with
preparations of milk and rice mixed with clarified butter and honey with
fruits and roots, and with pork and venison. The king gratified those
superior Brahmanas, who had come from various countries with food
seasoned with seasamum and prepared with vegetables called jibanti, with
rice mixed with clarified butter, with different preparations of
meat--with indeed various kinds of other food, as also numberless viands
that are fit to be sucked and innumerable kinds of drinks, with new and
unused robes and clothes, and with excellent floral wreaths. The king
also gave unto each of those Brahmanas a thousand kine. And, O Bharata,
the voice of the gratified Brahmanas uttering,--'What an auspicious day
is this! became so loud that it seemed to reach heaven itself. And when
the Kuru king entered the palatial sabha having also worshipped the gods
with various kinds of music and numerous species of excellent and costly
perfumes, the athletes and mimes and prize-fighters and bards and
encomiasts began to gratify that illustrious son of Dharma by exhibiting
their skill. And thus celebrating his entry into the palace, Yudhishthira
with his brothers sported within that palace like Sakra himself in
heaven. Upon the seats in that palace sat, along with the Pandavas,
Rishis and kings that came from various countries, viz., Asita and
Devala, Satya, Sarpamali and Mahasira; Arvavasu, Sumitra, Maitreya,
Sunaka and Vali; Vaka, Dalvya, Sthulasira, Krishna-Dwaipayana, and Suka
Sumanta, Jaimini, Paila, and the disciples of Vyasa, viz., ourselves;
Tittiri, Yajanavalkya, and Lomaharshana with his son; Apsuhomya, Dhaumya,
Animandavya; and Kausika; Damoshnisha and Traivali, Parnada, and
Varayanuka, Maunjayana, Vayubhaksha, Parasarya, and Sarika; Valivaka,
Silivaka, Satyapala, and Krita-srama; Jatukarna, and Sikhavat. Alamva and
Parijataka; the exalted Parvata, and the great Muni Markandeya;
Pavitrapani, Savarna, Bhaluki, and Galava. Janghabandhu, Raibhya,
Kopavega, and Bhrigu: Harivabhru, Kaundinya, Vabhrumali, and Sanatana,
Kakshivat, and Ashija, Nachiketa, and Aushija, Nachiketa, and Gautama;
Painga, Varaha, Sunaka, and Sandilya of great ascetic merit: Kukkura,
Venujangha, Kalapa and Katha;--these virtuous and learned Munis with
senses and souls under complete control, and many others as numerous, all
well-skilled in the Vedas and Vedangas and conversant with (rules of)
morality and pure and spotless in behaviour, waited on the illustrious
Yudhishthira, and gladdened him by their sacred discourses. And so also
numerous principal Kshatriyas, such as the illustrious and virtuous
Mujaketu, Vivarddhana, Sangramjit, Durmukha, the powerful Ugrasena;
Kakshasena, the lord of the Earth, Kshemaka the invincible; Kamatha, the
king of Kamvoja, and the mighty Kampana who alone made the Yavanas to
ever tremble at his name just as the god that wieldeth the thunder-bolt
maketh those Asuras, the Kalakeyas, tremble before him; Jatasura, and the
king of the Madrakas, Kunti, Pulinda the king of the Kiratas, and the
kings of Anga and Vanga, and Pandrya, and the king of Udhara, and
Andhaka; Sumitra, and Saivya that slayer of foes; Sumanas, the king of
the Kiratas, and Chanur the King of the Yavanas, Devarata, Bhoja, and the
so called Bhimaratha, Srutayudha--the king of Kalinga, Jayasena the king
of Magadha; and Sukarman, and Chekitana, and Puru that slayer of foes;
Ketumata, Vasudana, and Vaideha and Kritakshana: Sudharman, Aniruddha,
Srutayu endued with great strength; the invincible Anuparaja, the
handsome Karmajit; Sisupala with his son, the king of Karusha; and the
invincible youths of the Vrishni race, all equal in beauty unto the
celestials, viz., Ahuka, Viprithu, Sada, Sarana, Akrura, Kritavarman, and
Satyaka, the son of Sini; and Bhismaka, Ankriti, and the powerful
Dyumatsena, those chief of bowmen viz., the Kaikeyas and Yajnasena of the
Somaka race; these Kshatriyas endured with great might, all well-armed
and wealthy, and many others also regarded as the foremost, all waited
upon Yudhishthira, the son of Kunti, in that Sabha, desirous of
ministering to his happiness. And those princes also, endued with great
strength, who dressing themselves in deer-skins learnt the science of
weapons under Arjuna, waited upon Yudhishthira. And O king, the princes
also of the Vrishni race, viz., Pradyumna (the son of Rukmini) and Samva,
and Yuyudhana the son of Satyaki and Sudharman and Aniruddha and Saivya
that foremost of men who had learnt the science of arms under Arjuna
these and many other kings, O lord of the Earth, used to wait on
Yudhishthira on that occasion. And that friend of Dhananjaya, Tumvuru,
and the Gandharva Chittasena with his ministers, any many other
Gandharvas and Apsaras, well-skilled in vocal and instrumental music and
in cadence and Kinnaras also well-versed in (musical) measures and
motions singing celestial tunes in proper and charming voices, waited
upon and gladdened the sons of Pandu and the Rishis who sat in that
Sabha. And seated in that Sabha, those bull among men, of rigid vows and
devoted to truth, all waited upon Yudhishthira like the celestials in
heaven waiting upon Brahma."



SECTION V

(Lokapala Sabhakhayana Parva)

"Vaisampayana said,--"While the illustrious Pandavas were seated in that
Sabha along with the principal Gandharvas, there came, O Bharata, unto
that assembly the celestial Rishi Narada, conversant with the Vedas and
Upanishadas, worshipped by the celestials acquainted with histories and
Puranas, well-versed in all that occurred in ancient kalpas (cycles),
conversant with Nyaya (logic) and the truth of moral science, possessing
a complete knowledge of the six Angas (viz., pronunciation, grammar,
prosody, explanation of basic terms, description of religious rites, and
astronomy). He was a perfect master in reconciling contradictory texts
and differentiating in applying general principles to particular cases,
as also in interpreting contraries by reference to differences in
situation, eloquent, resolute, intelligent, possessed of powerful memory.
He was acquainted with the science of morals and politics, learned,
proficient in distinguishing inferior things from superior ones, skilled
in drawing inference from evidence, competent to judge of the correctness
or incorrectness of syllogistic statements consisting of five
propositions. He was capable of answering successively Vrihaspati himself
while arguing, with definite conclusions properly framed about religion,
wealth, pleasure and salvation, of great soul and beholding this whole
universe, above, below, and around, as if it were present before his
eyes. He was master of both the Sankhya and Yoga systems of philosophy,
ever desirous of humbling the celestials and Asuras by fomenting quarrels
among them, conversant with the sciences of war and treaty, proficient in
drawing conclusions by judging of things not within direct ken, as also
in the six sciences of treaty, war, military campaigns, maintenance of
posts against the enemy and stratagems by ambuscades and reserves. He was
a thorough master of every branch of learning, fond of war and music,
incapable of being repulsed by any science or any course, of action, and
possessed of these and numberless other accomplishments. The Rishi,
having wandered over the different worlds, came into that Sabha. And the
celestial Rishi  of immeasurable splendour, endued with great energy was
accompanied, O monarch, by Parijata and the intelligent Raivata and
Saumya and Sumukha. Possessing the speed of the mind, the Rishi came
thither and was filled with gladness upon beholding the Pandavas. The
Brahmana, on arriving there, paid homage unto Yudhishthira by uttering
blessings on him and wishing him victory. Beholding the learned Rishi
arrive, the eldest of the Pandavas, conversant with all rules of duty,
quickly stood up with his younger brothers. Bending low with humility,
the monarch cheerfully saluted the Rishi, and gave with due ceremonies a
befitting seat unto him. The king also gave him kine and the usual
offerings of the Arghya including honey and the other ingredients.
Conversant with every duty the monarch also worshipped the Rishi with
gems and jewels with a whole heart. Receiving that worship from
Yudhishthira in proper form, the Rishi became gratified. Thus worshipped
by the Pandavas and the great Rishis, Narada possessing a complete
mastery over the Vedas, said unto Yudhishthira the following words
bearing upon religion, wealth, pleasures and salvation.

"Narada said--'Is the wealth thou art earning being spent on proper
objects? Doth thy mind take pleasure in virtue? Art thou enjoying the
pleasures of life? Doth not thy mind sink under their weight? O chief of
men, continuest thou in the noble conduct consistent with religion and
wealth practised by thy ancestors towards the three classes of subjects,
(viz., good, indifferent, and bad)? Never injurest thou religion for the
sake of wealth, or both religion and wealth for the sake of pleasure that
easily seduces? O thou foremost of victorious men ever devoted to the
good of all, conversant as thou art with the timeliness of everything,
followest thou religion, wealth, pleasure and salvation dividing thy time
judiciously? O sinless one, with the six attributes of kings (viz.,
cleverness of speech, readiness in providing means, intelligence in
dealing with the foe, memory, and acquaintance with morals and politics),
dost thou attend to the seven means (viz., sowing dissensions,
chastisement, conciliation, gifts, incantations, medicine and magic)?
Examinest thou also, after a survey of thy own strength and weakness, the
fourteen possessions of thy foes? These are the country, forts, cars,
elephants, cavalry, foot-soldiers, the principal officials of state, the
zenana, food supply, computations of the army and income, the religious
treatises in force, the accounts of state, the revenue, wine-shops and
other secret enemies. Attendest thou to the eight occupations (of
agriculture, trade, &c), having examined, O thou foremost of victorious
monarchs, thy own and thy enemy's means, and having made peace with thy
enemies? O bull of the Bharata race, thy seven principal officers of
state (viz., the governor of the citadel, the commander of forces, the
chief judge, the general in interior command, the chief priest, the chief
physician, and the chief astrologer), have not, I hope, succumbed to the
influence of thy foes, nor have they, I hope, become idle in consequence
of the wealth they have earned? They are, I hope, all obedient to thee.
Thy counsels, I hope, are never divulged by thy trusted spies in
disguise, by thyself or by thy ministers? Thou ascertainest, I hope, what
thy friends, foes and strangers are about? Makest thou peace and makest
thou war at proper times? Observest thou neutrality towards strangers and
persons that are neutral towards thee? And, O hero, hast thou made
persons like thyself, persons that are old, continent in behaviour,
capable of understanding what should be done and what should not, pure as
regards birth and blood, and devoted to thee, thy ministers? O Bharata,
the victories of kings can be attributed to good counsels. O child, is
thy kingdom protected by ministers learned in Sastras, keeping their
counsels close? Are thy foes unable to injure it? Thou hast not become
the slave of sleep? Wakest thou at the proper time? Conversant with
pursuits yielding profit, thinkest thou, during the small hours of night,
as to what thou shouldst do and what thou shouldst not do the next day?
Thou settlest nothing alone, nor takest counsels with many? The counsels
thou hast resolved upon, do not become known all over thy kingdom?
Commencest thou soon to accomplish measures of great utility that are
easy of accomplishment? Such measures are never obstructed? Keepest thou
the agriculturists not out of thy sight? They do not fear to approach
thee? Achievest thou thy measures through persons that are trusted
incorruptible, and possessed of practical experience? And, O brave king.
I hope, people only know the measures already accomplished by thee and
those that have been partially accomplished and are awaiting completion,
but not those that are only in contemplation and uncommenced? Have
experienced teachers capable of explaining the causes of things and
learned in the science of morals and every branch of learning, been
appointed to instruct the princes and the chiefs of the army? Buyest thou
a single learned man by giving in exchange a thousand ignorant
individuals? The man that is learned conferreth the greatest benefit in
seasons of distress. Are thy forts always filled with treasure, food,
weapons, water, engines and instruments, as also with engineers and
bowmen? Even a single minister that is intelligent, brave, with his
passions under complete control, and possessed of wisdom and judgment, is
capable of conferring the highest prosperity on a king or a king's son. I
ask thee, therefore, whether there is even one such minister with thee?
Seekest thou to know everything about the eighteen Tirthas of the foe and
fifteen of thy own by means of three and three spies all unacquainted
with one another? O slayer of all foes, watchest thou all thy enemies
with care and attention, and unknown to them? Is the priest thou
honourest, possessed of humility, and purity of blood, and renown, and
without jealousy and illiberality? Hath any well-behaved, intelligent,
and guileless Brahmana, well-up in the ordinance, been employed by thee
in the performance of thy daily rites before the sacred fire, and doth he
remind thee in proper time as to when thy homa should be performed? Is
the astrologer thou hast employed skilled in reading physiognomy, capable
of interpreting omens, and competent to neutralise the effect of the
disturbances of nature? Have respectable servants been employed by thee
in offices that are respectable, indifferent ones in indifferent offices,
and low ones in offices that are low? Hast thou appointed to high offices
ministers that are guileless and of well conduct for generations and
above the common run? Oppressest thou not thy people with cruel and
severe punishment? And, O bull of the Bharata race, do thy ministers rule
thy kingdom under thy orders? Do thy ministers ever slight thee like
sacrificial priests slighting men that are fallen (and incapable of
performing any more sacrifices) or like wives slighting husbands that are
proud and incontinent in their behaviour? Is the commander of thy forces
possessed of sufficient confidence, brave, intelligent, patient,
well-conducted, of good birth, devoted to thee, and competent? Treatest
thou with consideration and regard the chief officers of thy army that
are skilled in every kind of welfare, are forward, well-behaved, and
endued with prowess? Givest thou to thy troops their sanctioned rations
and pay in the appointed time? Thou dost not oppress them by withholding
these? Knowest thou that the misery caused by arrears of pay and
irregularity in the distribution of rations driveth the troops to mutiny,
and that is called by the learned to be one of the greatest of mischiefs?
Are all the principal high-born men devoted to thee, and ready with
cheerfulness to lay down their lives in battle for thy sake? I hope no
single individual of passions uncontrolled is ever permitted by thee to
rule as he likes a number of concerns at the same time appertaining to
the army? Is any servant of thine, who hath accomplished well a
particular business by the employment of special ability, disappointed in
obtaining from thee a little more regard, and an increase of food and
pay? I hope thou rewardest persons of learning and humility, and skill in
every kind of knowledge with gifts of wealth and honour proportionate to
their qualifications. Dost thou support, O bull in the Bharata race, the
wives and children of men that have given their lives for thee and have
been distressed on thy account? Cherishest thou, O son of Pritha, with
paternal affection the foe that hath been weakened, or him also that hath
sought thy shelter, having been vanquished in battle? O lord of Earth,
art thou equal unto all men, and can every one approach thee without
fear, as if thou wert their mother and father? And O bull of the Bharata
race, marchest thou, without loss of time, and reflecting well upon three
kinds of forces, against thy foe when thou hearest that he is in
distress? O subjugator of all foes beginnest thou thy march when the time
cometh, having taken into consideration all the omens you might see, the
resolutions thou hast made, and that the ultimate victory depends upon
the twelve mandalas (such as reserves, ambuscades, &c, and payment of pay
to the troops in advance)? And, O persecutor of all foes, givest thou
gems and jewels, unto the principal officers of enemy, as they deserve,
without thy enemy's knowledge? O son of Pritha, seekest thou to conquer
thy incensed foes that are slaves to their passions, having first
conquered thy own soul and obtained the mastery over thy own senses?
Before thou marchest out against thy foes, dost thou properly employ the
four arts of reconciliation, gift (of wealth) producing disunion, and
application of force? O monarch, goest thou out against thy enemies,
having first strengthened thy own kingdom? And having gone out against
them, exertest thou to the utmost to obtain victory over them? And having
conquered them, seekest thou to protect them with care? Are thy army
consisting of four kinds of forces, viz., the regular troops, the allies,
the mercenaries, and the irregulars, each furnished with the eight
ingredients, viz., cars, elephants, horses, offices, infantry,
camp-followers, spies possessing a thorough knowledge of the country, and
ensigns led out against thy enemies after having been well trained by
superior officers? O oppressor of all foes, O great king, I hope thou
slayest thy foes without regarding their seasons of reaping and of
famine? O king, I hope thy servants and agents in thy own kingdom and in
the kingdoms of thy foes continue to look after their respective duties
and to protect one another. O monarch, I hope trusted servants have been
employed by thee to look after thy food, the robes thou wearest and the
perfumes thou usest. I hope, O king, thy treasury, barns, stables
arsenals, and women's apartments, are all protected by servants devoted
to thee and ever seeking thy welfare. I hope, O monarch, thou protectest
first thyself from thy domestic and public servants, then from those
servants of thy relatives and from one another. Do thy servants, O king,
ever speak to thee in the forenoon regarding thy extravagant expenditure
in respect of thy drinks, sports, and women? Is thy expenditure always
covered by a fourth, a third or a half of thy income? Cherishest thou
always, with food and wealth, relatives, superiors, merchants, the aged,
and other proteges, and the distressed? Do the accountants and clerks
employed by thee in looking after thy income and expenditure, always
appraise thee every day in the forenoon of thy income and expenditure?
Dismissest thou without fault servants accomplished in business and
popular and devoted to thy welfare? O Bharata, dost thou employ superior,
indifferent, and low men, after examining them well in offices they
deserve? O monarch, employest thou in thy business persons that are
thievish or open to temptation, or hostile, or minors? Persecutest thou
thy kingdom by the help of thievish or covetous men, or minors, or women?
Are the agriculturists in thy kingdom contented. Are large tanks and
lakes constructed all over thy kingdom at proper distances, without
agriculture being in thy realm entirely dependent on the showers of
heaven? Are the agriculturists in thy kingdom wanting in either seed or
food? Grantest thou with kindness loans (of seed-grains) unto the
tillers, taking only a fourth in excess of every measure by the hundred?
O child, are the four professions of agriculture, trade, cattle-rearing,
and lending at interest, carried on by honest men? Upon these O monarch,
depends the happiness of thy people. O king, do the five brave and wise
men, employed in the five offices of protecting the city, the citadel,
the merchants, and the agriculturists, and punishing the criminals,
always benefit thy kingdom by working in union with one another? For the
protection of thy city, have the villages been made like towns, and the
hamlets and outskirts of villages like villages? Are all these entirely
under thy supervision and sway? Are thieves and robbers that sack thy
town pursued by thy police over the even and uneven parts of thy kingdom?
Consolest thou women and are they protected in thy realm? I hope thou
placest not any confidence in them, nor divulgest any secret before any
of them? O monarch, having heard of any danger and having reflected on it
also, liest thou in the inner apartments enjoying every agreeable object?
Having slept during the second and the third divisions of the night,
thinkest thou of religion and profit in the fourth division wakefully. O
son of Pandu, rising from bed at the proper time and dressing thyself
well, showest thou thyself to thy people, accompanied by ministers
conversant with the auspiciousness or otherwise of moments? O represser
of all foes, do men dressed in red and armed with swords and adorned with
ornaments stand by thy side to protect thy person? O monarch! behavest
thou like the god of justice himself unto those that deserve punishment
and those that deserve worship, unto those that are dear to thee and
those that thou likest not? O son of Pritha, seekest thou to cure bodily
diseases by medicines and fasts, and mental illness with the advice of
the aged? I hope that the physicians engaged in looking after thy health
are well conversant with the eight kinds of treatment and are all
attached and devoted to thee. Happeneth it ever, O monarch, that from
covetousness or folly or pride thou failest to decide between the
plaintiff and the defendant who have come to thee? Deprivest thou,
through covetousness or folly, of their pensions the proteges who have
sought thy shelter from trustfulness or love? Do the people that inhabit
thy realm, bought by thy foes, ever seek to raise disputes with thee,
uniting themselves with one another? Are those amongst thy foes that are
feeble always repressed by the help of troops that are strong, by the
help of both counsels and troops? Are all the principal chieftains (of
thy empire) all devoted to thee? Are they ready to lay down their lives
for thy sake, commanded by thee? Dost thou worship Brahmanas and wise men
according to their merits in respect of various branches of learning? I
tell thee, such worship is without doubt, highly beneficial to thee. Hast
thou faith in the religion based on the three Vedas and practised by men
who have gone before thee? Dost thou carefully follow the practices that
were followed by them? Are accomplished Brahmanas entertained in thy
house and in thy presence with nutritive and excellent food, and do they
also obtain pecuniary gifts at the conclusion of those feasts? Dost thou,
with passions under complete control and with singleness of mind, strive
to perform the sacrifices called Vajapeya and Pundarika with their full
complement of rites? Bowest thou unto thy relatives and superiors, the
aged, the gods, the ascetics, the Brahmanas, and the tall trees (banian)
in villages, that are of so much benefit to people? O sinless one,
causest thou ever grief or anger in any one? Do priests capable of
granting thee auspicious fruits ever stand by thy side? O sinless one,
are thy inclinations and practices such as I have described them, and as
always enhance the duration of life and spread one's renown and as always
help the cause of religion, pleasure, and profit? He who conducteth
himself according to this way, never findeth his kingdom distressed or
afflicted; and that monarch, subjugating the whole earth, enjoyeth a high
degree of felicity. O monarch, I hope, no well-behaved, pure-souled, and
respected person is ever ruined and his life taken, on a false charge or
theft, by thy ministers ignorant of Sastras and acting from greed? And, O
bull among men, I hope thy ministers never from covetousness set free a
real thief, knowing him to be such and having apprehended him with the
booty about him? O Bharata, I hope, thy ministers are never won over by
bribes, nor do they wrongly decide the disputes that arise between the
rich and the poor. Dost thou keep thyself free from the fourteen vices of
kings, viz., atheism, untruthfulness, anger, incautiousness,
procrastination, non-visit to the wise, idleness, restlessness of mind,
taking counsels with only one man, consultation with persons unacquainted
with the science of profit, abandonment of a settled plan, divulgence of
counsels, non-accomplishment of beneficial projects, and undertaking
everything without reflection? By these, O king, even monarchs firmly
seated on their thrones are ruined. Hath thy study of the Vedas, thy
wealth and knowledge of the Sastras and marriage been fruitful?

"Vaisampayana continued,--After the Rishi had finished, Yudhishthira
asked,--"How, O Rishi, do the Vedas, wealth, wife, and knowledge of the
Sastras bear fruit?"

"The Rishi answered,--"The Vedas are said to bear fruit when he that hath
studied them performeth the Agnihotra and other sacrifices. Wealth is
said to bear fruit when he that hath it enjoyeth it himself and giveth it
away in charity. A wife is said to bear fruit when she is useful and when
she beareth children. Knowledge of the Sastras is said to bear fruit when
it resulteth in humility and good behaviour."

"Vaisampayana continued,--The great ascetic Narada, having answered
Yudhishthira thus, again asked that just ruler,-"Do the officers of thy
government, O king, that are paid from the taxes levied on the community,
take only their just dues from the merchants that come to thy territories
from distant lands impelled by the desire of gain? Are the merchants, O
king, treated with consideration in thy capital and kingdom, capable of
bringing their goods thither without being deceived by the false pretexts
of (both the buyers and the officers of government)?

Listenest thou always, O monarch, to the words, fraught with instructions
in religion and wealth, of old men acquainted with economic doctrines?
Are gifts of honey and clarified butter made to the Brahmanas intended
for the increase of agricultural produce, of kine, of fruits and flowers,
and for the sake of virtue? Givest thou always, O king, regularly unto
all the artisans and artists employed by thee the materials of their
works and their wages for periods not more than four months? Examinest
thou the works executed by those that are employed by thee, and
applaudest thou them before good men, and rewardest thou them, having
shewn them proper respect? O bull of the Bharata race, followest thou the
aphorisms (of the sage) in respect of every concern particularly those
relating to elephants, horses, and cars? O bull of the Bharata race, are
the aphorisms relating to the science of arms, as also those that relate
to the practice of engines in warfare--so useful to towns and fortified
places, studied in thy court? O sinless one, art thou acquainted with all
mysterious incantations, and with the secrets of poisons destructive of
all foes? Protectest thou thy kingdom from the fear of fire, of snakes
and other animals destructive of life, of disease, and Rakshasas? As
acquainted thou art with every duty, cherishest thou like a father, the
blind, the dumb, the lame, the deformed, the friendless, and ascetics
that have no homes. Hast thou banished these six evils, O monarch, viz.,
sleep, idleness, fear, anger, weakness of mind, and procrastination?'

"Vaisampayana continued,--The illustrious bull among the Kurus, having
heard these words of that best of Brahmanas, bowed down unto him and
worshipped his feet. And gratified with everything he heard, the monarch
said unto Narada of celestial form,--"I shall do all that thou hast
directed, for my knowledge hath expanded under thy advice!' Having said
this the king acted conformably to that advice, and gained in time the
whole Earth bounded by her belt of seas. Narada again spoke,
saying,--"That king who is thus employed in the protection of four
orders, Brahmanas, Kshatriyas, Vaishyas, and Sudras, passeth his days
here happily and attaineth hereafter to the region of Sakra (heaven).'"



SECTION VI

"Vaisampayana said,--At the conclusion of Narada's words, king
Yudhishthira the just worshipped him duly; and commanded by him the
monarch began to reply succinctly to the questions the Rishi had asked.

"Yudhishthira said--'O holy one, the truths of religion and morality thou
hast indicated one after another, are just and proper. As regards myself,
I duly observe those ordinances to the best of my power. Indeed, the acts
that were properly performed by monarchs of yore are, without doubt, to
be regarded as bearing proper fruit, and undertaken from solid reasons
for the attainment of proper objects. O master, we desire to walk in the
virtuous path of those rulers that had, besides, their souls under
complete control."

"Vaisampayana continued,--"Yudhishthira, the son of Pandu, possessed of
great glory, having received with reverence the words of Narada and
having also answered the Rishi thus, reflected for a moment. And
perceiving a proper opportunity, the monarch, seated beside the Rishi,
asked Narada sitting at his ease and capable of going into every world at
will, in the presence of that assembly of kings, saying,--'Possessed of
the speed of mind, thou wanderest over various and many worlds created in
days of yore by Brahma, beholding everything. Tell me, I ask thee, if
thou hast, O Brahmana, ever beheld before anywhere an assembly room like
this of mine or superior to it!' Hearing these words of Yudhishthira the
just, Narada smilingly answered the son of Pandu in these sweet accents,--

"Narada said,--'O child, O king I did neither see nor hear of ever before
amongst men, any assembly room built of gems and precious stones like
this of thine, O Bharata. I shall, however, describe unto thee the rooms
of the king of the departed (Yama), of Varuna (Neptune) of great
intelligence, of Indra, the King of Gods and also of him who hath his
home in Kailasha (Kuvera). I shall also describe unto thee the celestial
Sabha of Brahma that dispelleth every kind of uneasiness. All these
assembly rooms exhibit in their structure both celestial and human
designs and present every kind of form that exists in the universe. And
they are ever worshipped by the gods and the Pitris, the Sadhyas,
(under-deities called Gana), by ascetics offering sacrifices, with souls
under complete command, by peaceful Munis engaged without intermission in
Vedic sacrifices with presents to Brahmanas. I shall describe all these
to you if, O bull of the Bharata race, thou hast any inclinations to
listen to me!'"

"Vaisampayana continued,--"Thus addressed by Narada, the high-souled king
Yudhishthira the just, with his brothers and all those foremost of
Brahmanas (seated around him), joined his hands (in entreaty). And the
monarch then asked Narada, saying,--'Describe unto us all those assembly
rooms. We desire to listen to thee. O Brahmana, what are the articles
with which each of the Sabhas are made of? What is the area of each, and
what is the length and breadth of each? Who wait upon the Grandsire in
that assembly room? And who also upon Vasava, the Lord of the celestials
and upon Yama, the son of Vivaswana? Who wait upon Varuna and upon Kuvera
in their respective assembly rooms. O Brahmana Rishi, tell us all about
these. We all together desire to hear thee describe them. Indeed, our
curiosity is great.' Thus addressed by the son of Pandu, Narada replied,
saying,--'O monarch, hear ye all about those celestial assembly rooms one
after another."



SECTION VII

"Narada said,--the celestial assembly room of Sakra is full of lustre. He
hath obtained it as the fruit of his own acts. Possessed of the splendour
of the sun, it was built, O scion of the Kuru race, by Sakra himself.
Capable of going everywhere at will, this celestial assembly house is
full one hundred and fifty yojanas in length, and hundred yojanas in
breadth, and five yojanas in height. Dispelling weakness of age, grief,
fatigue, and fear, auspicious and bestowing good fortune, furnished with
rooms and seats and adorned with celestial trees, it is delightful in the
extreme. There sitteth in that assembly room, O son of Pritha, on an
excellent seat, the Lord of celestials, with his wife Sachi endowed with
beauty and affluence. Assuming a form incapable of description for its
vagueness, with a crown on his head and bright bracelets on the upper
arms, attired in robes of pure white and decked with floral wreaths of
many hues, there he sitteth with beauty, fame, and glory by his side. And
the illustrious deity of a hundred sacrifices is daily waited upon. O
monarch, in that assembly by the Marutas in a body, each leading the life
of a householder in the bosom of his family. And the Siddhyas, celestial
Rishis, the Sadhyas in all, the gods, and Marutas of brilliant complexion
and adorned with golden garlands,--all of them in celestial form and
decked in ornaments, always wait upon and worship the illustrious chief
of the immortals, that mighty represser of all foes. And O son of Pritha,
the celestial Rishis also, all of pure souls, with sins completely washed
off and resplendent as the fire, and possessed of energy, and without
sorrow of any kind, and freed from the fever of anxiety, and all
performers of the Soma sacrifice, also wait upon and worship Indra. And
Parasara and Parvata and Savarni and Galava; and Sankha, and the Muni,
Gaursiras, and Durvasa, and Krodhana and Swena and the Muni Dhirghatamas;
and Pavitrapani, Savarni, Yajnavalkya and Bhaluki; and Udyalaka,
Swetaketu, and Tandya, and also Bhandayani; and Havishmat, and Garishta,
and king Harischandra; and Hridya, Udarshandilya. Parasarya, Krishivala;
Vataskandha, Visakha, Vidhatas and Kala. Karaladanta, Tastri, and
Vishwakarman, and Tumuru; and other Rishis, some born of women and others
living upon air, and others again living upon fire, these all worship
Indra, the wielder of the thunderbolt, the lord of all the worlds. And
Sahadeva, and Sunitha, and Valmiki of great ascetic merit; and Samika of
truthful speech, and Prachetas ever fulfilling their promises, and
Medhatithi, and Vamadeva, and Pulastya, Pulaha and Kratu; and Maruta and
Marichi, and Sthanu of great ascetic merit; and Kakshivat, and Gautama,
and Tarkhya, and also the Muni Vaishwanara; and the Muni Kalakavrikhiya
and Asravya, and also Hiranmaya, and Samvartta, and Dehavya, and
Viswaksena of great energy; and Kanwa, and Katyayana, O king, and Gargya,
and Kaushika;--all are present there along with the celestial waters and
plants; and faith, and intelligence, and the goddess of learning, and
wealth, religion, and pleasure; and lightning. O son of Pandu; and the
rain-charged clouds, and the winds, and all the loud-sounding forces of
heaven; the eastern point, the twenty seven fires conveying the
sacrificial butter, Agni and Soma, and the fire of Indra, and Mitra, and
Savitri, and Aryaman; Bhaga, Viswa the Sadhyas, the preceptor
(Vrihaspati), and also Sukra; and Vishwavasu and Chitrasena, and Sumanas,
and also Taruna; the Sacrifices, the gifts to Brahmanas, the planets, and
the stars, O Bharata, and the mantras that are uttered in sacrifices--all
these are present there. And, O King, many Apsaras and Gandharvas, by
various kinds of dances and music both instrumental and vocal, and by the
practice of auspicious rites, and by the exhibition of many feats of
skill, gratify the lord of the celestials--Satakratu--the illustrious
slayer of Vala and Vritra. Besides these, many other Brahmanas and royal
and celestial Rishis, all resplendent as the fire, decked in floral
wreaths and ornaments, frequently come to and leave that assembly, riding
on celestial cars of various kinds. And Vrihaspati and Sukra are present
there on all occasions. These and many other illustrious ascetics of
rigid wows, and Bhrigu and the seven Rishis who are equal, O king, unto
Brahma himself, come to and leave that assembly house, riding on cars
beautiful as the car of Soma, and themselves looking as bright therein as
Soma himself. This, O mighty armed monarch, is the assembly house, called
Pushkaramalini, of Indra of a hundred sacrifices that I have seen. Listen
now to the account of Yama's assembly house."



SECTION VIII

"Narada said,--'O Yudhisthira, I shall now describe the assembly house of
Yama, the son of Vivaswat, which, O son of Pritha, was built by
Viswakarma. Listen now to me. Bright as burnished gold, that assembly
house, O monarch, covers an area of much more than a hundred yojanas.
Possessed of the splendour of the sun, it yieldeth everything that one
may desire. Neither very cool nor very hot, it delighteth the heart. In
that assembly house there is neither grief nor weakness of age, neither
hunger nor thirst. Nothing disagreeable findeth a place there, nor any
kind of evil feelings there. Every object of desire, celestial or human,
is to be found in that mansion. And all kinds of enjoyable articles, as
also of sweet, juicy, agreeable, and delicious edibles in profusion that
are licked, sucked, and drunk, are there, O chastiser of all enemies. The
floral wreaths in that mansion are of the most delicious fragrance, and
the trees that stand around it yield fruits that are desired of them.
There are both cold and hot waters and these are sweet and agreeable. In
that mansion many royal sages of great sanctity and Brahmana sages also
of great purity, cheerfully wait upon, O child, and worship Yama, the son
of Vivaswat. And Yayati, Nahusha, Puru, Mandhatri, Somaka, Nriga; the
royal sage Trasadasyu, Kritavirya, Sautasravas; Arishtanemi, Siddha,
Kritavega, Kriti, Nimi, Pratarddana, Sivi, Matsya, Prithulaksha,
Vrihadratha, Vartta, Marutta, Kusika, Sankasya, Sankriti, Dhruva,
Chaturaswa, Sadaswormi and king Kartavirya; Bharata and Suratha, Sunitha,
Nisatha, Nala, Divodasa, and Sumanas, Amvarisha, Bhagiratha; Vyaswa,
Vadhraswa, Prithuvega, Prithusravas, Prishadaswa, Vasumanas, Kshupa, and
Sumahavala, Vrishadgu, and Vrishasena, Purukutsa, Dhwajin and Rathin;
Arshtisena, Dwilipa, and the high-souled Ushinara; Ausinari, Pundarika,
Saryati, Sarava, and Suchi; Anga, Rishta, Vena, Dushmanta, Srinjaya and
Jaya; Bhangasuri, Sunitha, and Nishada, and Bahinara; Karandhama,
Valhika, Sudymna, and the mighty Madhu; Aila and the mighty king of earth
Maruta; Kapota, Trinaka, and Shadeva, and Arjuna also. Vysawa; Saswa and
Krishaswa, and king Sasavindu; Rama the son of Dasaratha, and Lakshmana,
and Pratarddana; Alarka, and Kakshasena, Gaya, and Gauraswa; Rama the son
of Jamadagnya, Nabhaga, and Sagara; Bhuridyumna and Mahaswa, Prithaswa,
and also Janaka; king Vainya, Varisena, Purujit, and Janamejaya;
Brahmadatta, and Trigarta, and king Uparichara also; Indradyumna,
Bhimajanu, Gauraprishta, Nala, Gaya; Padma and Machukunda, Bhuridyumna,
Prasenajit; Aristanemi, Sudymna, Prithulauswa, and Ashtaka also; a
hundred kings of the Matsya race and hundred of the Vipa and a hundred of
the Haya races; a hundred kings of the name of Dhritarashtra, eighty
kings of the name of Janamejaya; a hundred monarchs called Brahmadatta,
and a hundred kings of the name of Iri; more than two hundred Bhishmas,
and also a hundred Bhimas; a hundred Prativindhyas, a hundred Nagas, and
a hundred Palasas, and a hundred called Kasa and Kusa; that king of kings
Santanu, and thy father Pandu, Usangava, Sata-ratha, Devaraja,
Jayadratha; the intelligent royal sage Vrishadarva with his ministers;
and a thousand other kings known by the name of Sasa-vindu, and who have
died, having performed many grand horse-sacrifices with large presents to
the Brahmanas--these holy royal sages of grand achievements and great
knowledge of the Sastras, wait upon, O King, and worship the son of
Vivaswat in that assembly house. And Agastya and Matanga, and Kala, and
Mrityu (Death), performers of sacrifices, the Siddhas, and many Yogins;
the Prtris (belonging to the classes--called Agniswattas, Fenapa,
Ushampa, Swadhavat, and Verhishada), as also those others that have
forms; the wheel of time, and the illustrious conveyer himself of the
sacrificial butter; all sinners among human beings, as also those that
have died during the winter solstice; these officers of Yama who have
been appointed to count the allotted days of everybody and everything;
the Singsapa, Palasa, Kasa, and Kusa trees and plants, in their embodied
forms, these all, O king, wait upon and worship the god of justice in
that assembly house of his. These and many others are present at the
Sabha of the king of the Pitris (manes). So numerous are they that I am
incapable of describing them either by mentioning their names or deeds. O
son of Pritha, the delightful assembly house, moving everywhere at the
will of its owner, is of wide extent. It was built by Viswakarma after a
long course of ascetic penances. And, O Bharata, resplendent with his own
effulgence, it stands glorified in all its beauty. Sannyasis of severe
ascetic penance, of excellent vows, and of truthful speech, peaceful and
pure and sanctified by holy deeds, of shining bodies and attired in
spotless robes, decked with bracelets and floral garlands, with ear-rings
of burnished gold, and adorned with their own holy acts as with the marks
of their order (painted over their bodies), constantly visit that Sabha
(Assembly). Many illustrious Gandharvas, and many Apsaras fill every part
of that mansion with music; both instrumental and vocal and with sounds
of laughter and dance. And, O son of Pritha, excellent perfumes, and
sweet sounds and garlands of celestial flowers always contribute towards
making that mansion supremely blest. And hundreds of thousands of
virtuous persons, of celestial beauty and great wisdom, always wait upon
and worship the illustrious Yama, the lord of created beings in that
assembly house. Such, O monarch, is the Sabha, of the illustrious king of
the Pitris! I shall now describe unto the assembly house of Varuna also
called Pushkaramalini!"



SECTION IX

'Narada said--O Yudhishthira, the celestial Sabha of Varuna is
unparalleled in splendour. In dimensions it is similar to that of Yama.
Its walls and arches are all of pure white. It hath been built by
Viswakarma (the celestial architect) within the waters. It is surrounded
on all sides by many celestial trees made of gems and jewels and yielding
excellent fruits and flowers. And many plants with their weight of
blossoms, blue and yellow, and black and darkish, and white and red, that
stand there, or excellent bowers around. Within those bowers hundreds and
thousands of birds of diverse species, beautiful and variegated, always
pour forth their melodies. The atmosphere of that mansion is extremely
delightful, neither cold nor hot. Owned by Varuna, that delightful
assembly house of pure white consists of many rooms and is furnished with
many seats. There sitteth Varuna attired in celestial robe, decked in
celestial ornaments and jewels, with his queen, adorned with celestial
scents and besmeared with paste of celestial fragrance. The Adityas wait
upon and worship the illustrious Varuna, the lord of the waters. And
Vasuki and Takshaka, and the Naga called Airavana; Krishna and Lohita;
Padma and Chitra endued with great energy; the Nagas called Kamvala and
Aswatara; and Dhritarashtra and Valahaka; Matimat and Kundadhara and
Karkotaka and Dhananjaya; Panimat and the mighty Kundaka, O lord of the
Earth; and Prahlada and Mushikada, and Janamejaya,--all having auspicious
marks and mandalas and extended hoods;--these and many other snakes. O
Yudhishthira, without anxiety of any kind, wait upon and worship the
illustrious Varuna. And, O king, Vali the son of Virochana, and Naraka
the subjugator of the whole Earth; Sanghraha and Viprachitti, and those
Danavas called Kalakanja; and Suhanu and Durmukha and Sankha and Sumanas
and also Sumati; and Ghatodara, and Mahaparswa, and Karthana and also
Pithara and Viswarupa, Swarupa and Virupa, Mahasiras; and Dasagriva,
Vali, and Meghavasas and Dasavara; Tittiva, and Vitabhuta, and Sanghrada,
and Indratapana--these Daityas and Danavas, all bedecked with ear-rings
and floral wreaths and crowns, and attired in the celestial robes, all
blessed with boons and possessed of great bravery, and enjoying
immortality, and all well of conduct and of excellent vows, wait upon and
worship in that mansion the illustrious Varuna, the deity bearing the
noose as his weapon. And, O king, there are also the four oceans, the
river Bhagirathee, the Kalindi, the Vidisa, the Venwa, the Narmada of
rapid current; the Vipasa, the Satadu, the Chandrabhaga, the Saraswati;
the Iravati, the Vitasta, the Sindhu, the Devanadi; the Godavari, the
Krishnavenwa and that queen of rivers the Kaveri; the Kimpuna, the
Visalya and the river Vaitarani also; the Tritiya, the Jeshthila, and the
great Sone (Soane); the Charmanwati and the great river Parnasa; the
Sarayu, the Varavatya, and that queen of rivers the Langali, the
Karatoya, the Atreyi, the red Mahanada, the Laghanti, the Gomati, the
Sandhya, and also the Trisrotasi--these and other rivers which are all
sacred and are world-renowned places of pilgrimage, as also other rivers
and sacred waters and lakes and wells and springs, and tanks, large or
small, in their personified form, O Bharata, wait upon and worship the
lord Varuna. The points of the heavens, the Earth, and all the Mountains,
as also every species of aquatic animals, all worship Varuna there. And
various tribes of Gandharvas and Apsaras, devoted to music, both vocal
and instrumental, wait upon Varuna, singing eulogistic hymns unto him.
And all those mountains that are noted for being both delightful and rich
in jewels, wait (in their personified forms) in that Sabha, enjoying
sweet converse with one another. And the chief minister of Varuna,
Sunabha by name, surrounded by his sons and grandsons, also attend upon
his master, along with (the personified form) of a sacred water called
go. These all, in their personified forms, worship the deity. O bull of
the Bharata race, such is the assembly room of Varuna seen by me before,
in the course of my wanderings. Listen now to the account I give of the
assembly room of Kuvera.'"



SECTION X

"Narada said,--'Possessed of great splendour, the assembly house of
Vaisravana, O king, is a hundred yojanas in length and seventy yojanas in
breadth. It was built, O king, by Vaisravana himself using his ascetic
power. Possessing the splendour of the peaks of Kailasa, that mansion
eclipses by its own the brilliance of the Moon himself. Supported by
Guhyakas, that mansion seems to be attached to the firmament. Of
celestial make, it is rendered extremely handsome with high chambers of
gold. Extremely delightful and rendered fragrant with celestial perfumes,
it is variegated with numberless costly jewels. Resembling the peaks of a
mass of white clouds, it seems to be floating in the air. Painted with
colours of celestial gold, it seems to be decked with streaks of
lightning. Within that mansion sitteth on an excellent seat bright as the
sun and covered with celestial carpets and furnished with a handsome
footstool, king Vaisravana of agreeable person, attired in excellent
robes and adorned with costly ornaments and ear-rings of great
brilliance, surrounded by his thousand wives. Delicious and cooling
breezes murmuring through forests of tall Mandaras, and bearing fragrance
of extensive plantations of jasmine, as also of the lotuses on the bosom
of the river Alaka and of the Nandana-gardens, always minister to the
pleasure of the King of the Yakshas. There the deities with the
Gandharvas surrounded by various tribes of Apsaras, sing in chorus, O
king, notes of celestial sweetness. Misrakesi and Rambha, and Chitrasena,
and Suchismita; and Charunetra, and Gritachi and Menaka, and
Punjikasthala; and Viswachi Sahajanya, and Pramlocha and Urvasi and Ira,
and Varga and Sauraveyi, and Samichi, and Vududa, and Lata--these and a
thousand other Apsaras and Gandharvas, all well-skilled in music and
dance, attend upon Kuvera, the lord of treasures. And that mansion,
always filled with the notes of instrumental and vocal music, as also
with the sounds of dance of various tribes of Gandharvas, and Apsaras
hath become extremely charming and delicious. The Gandharvas called
Kinnaras, and others called Naras, and Manibhadra, and Dhanada, and
Swetabhadra and Guhyaka; Kaseraka, Gandakandu, and the mighty Pradyota;
Kustumvuru, Pisacha, Gajakarna, and Visalaka, Varaha-Karna, Tamraushtica,
Falkaksha, and Falodaka; Hansachuda, Sikhavarta, Vibhishana, Pushpanana,
Pingalaka, Sonitoda and Pravalaka; Vrikshavaspa-niketa, and
Chiravasas--these O Bharata, and many other Yakshas by hundred and
thousands always wait upon Kuvera. The goddess Lakshmi always stayeth
there, also Kuvera's son Nalakuvera. Myself and many others like myself
often repair thither. Many Brahmana Rishis and celestial Rishis also
repair there often. Many Rakshasas, and many Gandharvas, besides those
that have been named, wait upon the worship, in that mansion, the
illustrious lord of all treasures. And, O tiger among kings, the
illustrious husband of Uma and lord of created things, the three-eyed
Mahadeva, the wielder of the trident and the slayer of the Asura called
Bhaga-netra, the mighty god of the fierce bow, surrounded by multitudes
of spirits in their hundreds and thousands, some of dwarfish stature,
some of fierce visage, some hunch-backed, some of blood-red eyes, some of
frightful yells, some feeding upon fat and flesh, and some terrible to
behold, but all armed with various weapons and endued with the speed of
wind, with the goddess (Parvati) ever cheerful and knowing no fatigue,
always waiteth here upon their friend Kuvera, the lord of treasures. And
hundreds of Gandharva chiefs, with cheerful hearts and attired in their
respective robes and Viswavasu, and Haha and Huhu; and Tumvuru and
Parvatta, and Sailusha; and Chitrasena skilled in music and also
Chitraratha,--these and innumerable Gandharvas worship the lord of
treasures. And Chakradhaman, the chief of the Vidyadharas, with his
followers, waiteth in that mansion upon the lord of treasures. And
Kinnaras by hundreds and innumerable kings with Bhagadatta as their
chief, and Druma, the chief of the Kimpurushas, and Mahendra, the chief
of the Rakshasas, and Gandhamadana accompanied by many Yakshas and
Gandharvas and many Rakshasas wait upon the lord of treasures. The
virtuous Vibhishana also worshippeth there his elder brother the lord
Kuvera (Croesus). The mountains of Himavat, Paripatra, Vindhya, Kailasa,
Mandara, Malaya, Durdura, Mahendra, Gandhamadana, Indrakila, Sunava, and
Eastern and the Western hills--these and many other mountains, in their
personified forms, with Meru standing before all, wait upon and worship
the illustrious lord of treasures. The illustrious Nandiswaras, and
Mahakala, and many spirits with arrowy ears and sharp-pointed mouths,
Kaksha, Kuthimukha, Danti, and Vijaya of great ascetic merit, and the
mighty white bull of Siva roaring deep, all wait in that mansion. Besides
these many other Rakshasas and Pisachas (devils) worship Kuvera in that
assembly house. The son of Pulastya (Kuvera) formerly used always to
worship in all the modes and sit, with permission obtained, beside the
god of gods, Siva, the creator of the three worlds, that supreme Deity
surrounded by his attendants. One day the exalted Bhava (Siva) made
friendship with Kuvera. From that time, O king, Mahadeva always sitteth
on the mansion of his friend, the lord of treasures. Those best of all
jewels, those princes of all gems in the three worlds, viz., Sankha and
Padma, in their personified forms, accompanied by all the jewels of the
earth (also in their personified forms) worship Kuvera."

"This delightful assembly house of Kuvera that I have seen, attached to
the firmament and capable of moving along it, is such, O king. Listen now
to the Sabha I describe unto thee, belonging to Brahma the Grandsire."



SECTION XI

"Narada said,--Listen to me, O child, as I tell thee of the assembly
house of the Grandsire, that house which none can describe, saying it is
such. In the Krita (golden) age of old, O king, the exalted deity Aditya
(once) came down from heaven into the world of men. Having seen before
the assembly-house of Brahma the Self-created, Aditya was cheerfully
wandering over the Earth in human form, desirous of beholding what could
be seen here. It was on that occasion, O son of Pandu, that the god of
day spoke unto me, O bull of the Bharata race, of that celestial Sabha
(assembly) of the Grandsire, immeasurable and immaterial and
indescribable, as regards form and shape, and capable of delighting the
heart of every creature by its splendour. Hearing, O bull of the Bharata
race, of the merits of that Sabha, I became, O king, desirous of
beholding it. I then asked Aditya, saying,--O exalted one, I desire to
behold the sacred Sabha of the Grandsire. O lord of light, tell me, O
exalted one, by what ascetic penances, or by what acts, or by what charms
or by what rites, I may be enabled to behold that excellent sin-cleaning
Sabha."--Hearing these words of mine, Aditya the god of day, the deity of
a thousand rays, answered me, O chief of the Bharata race, thus: Observe
thou, with mind rapt in meditation, the Brahma vow extending for a
thousand years. Repairing then to the breast of the Himavat, I commenced
that great vow, and after I had completed it the exalted and sinless
deity Surya endued with great energy, and knowing no fatigue, took me
with him to the Sabha of the Grandsire. O king, it is impossible to
describe that Sabha, saying--it is such, for within a moment it assumes a
different form that language fails to paint. O Bharata, it is impossible
to indicate its dimensions or shape. I never saw anything like it before.
Ever contributing to the happiness of those within it, its atmosphere is
neither cold nor warm. Hunger and thirst or any kind of uneasiness
disappear as soon as one goeth thither. It seems to be made up of
brilliant gems of many kinds. It doth not seem to be supported on
columns, it knoweth no deterioration, being eternal. That self effulgent
mansion, by its numerous blazing, celestial indications of unrivalled
splendour, seems to surpass the moon, the sun and the fire in splendour.
Stationed in heaven, it blazes forth, censuring as it were the maker of
the day. In that mansion O king, the Supreme Deity, the Grand-sire of all
created things, having himself created everything by virtue of his
creative illusion, stayeth ever. And Daksha, Prachetas, Pulaha, Marichi,
the master Kasyapa, Bhrigu, Atri, and Vasistha and Gautama, and also
Angiras, and Pulastya, Kraut, Prahlada, and Kardama, these Prajapatis,
and Angirasa of the Atharvan Veda, the Valikhilyas, the Marichipas;
Intelligence, Space, Knowledge, Air, Heat, Water, Earth, Sound, Touch,
Form, Taste, Scent; Nature, and the Modes (of Nature), and the elemental
and prime causes of the world,--all stay in that mansion beside the lord
Brahma. And Agastya of great energy, and Markandeya, of great ascetic
power, and Jamadagni and Bharadwaja, and Samvarta, and Chyavana, and
exalted Durvasa, and the virtuous Rishyasringa, the illustrious
Sanatkumara of great ascetic merit and the preceptor in all matters
affecting Yoga; Asita and Devala, and Jaigishavya acquainted with truth;
Rishava, Ajitasatru, and Mani of great energy; and the Science of healing
with its eight branches--all in their personified forms, O Bharata; the
moon with all the stars and the stellar conjunctions; Aditya with all his
rays; the winds; the Sacrifices, the Declarations of purpose (in
sacrifices), the Vital principles,--these illustrious and vow-observing
beings in their personified forms, and many others too numerous to
mention, attend all upon Brahma in that mansion. Wealth and Religion and
Desire, and Joy, and Aversion, and Asceticism and Tranquillity--all wait
together upon the Supreme Deity in that palace. The twenty tribes of the
Gandharvas and Apsaras, as also their seven other tribes, and all the
Lokapalas (chief protectors of several regions), and Sukra, and
Vrihaspati, and Vudha, and Angaraka (Mangala), Sani, Rahu, and the other
planets; the Mantras (of the Sama Veda), the special Mantras (of the same
Veda); (the rites of) Harimat and Vasumat, the Adityas with Indra, the
two Agnis mentioned by name (viz. Agnisoma and Indragni), the Marutas,
Viswakarman, and the Vasus, O Bharata; the Pitris, and all kinds of
sacrificial libations, the four Vedas. viz., Rig, Sama, Yajuh, and
Atharva; all Sciences and branches of learning; Histories and all minor
branches of learning; the several branches of the Vedas; the planets, the
Sacrifices, the Soma, all the deities; Savitri (Gayatri), the seven kinds
of rhyme; Understanding, Patience, Memory, Wisdom, Intelligence, Fame,
Forgiveness; the Hymns of the Sama Veda; the Science of hymns in general,
and various kinds of Verses and Songs; various Commentaries with
arguments;--all in their personified forms, O king, and various Dramas
and Poems and Stories and abridged Glosses--these also, and many others
wait upon the Supreme Deity in that Sabha, Kshanas, Lavas, Muhurtas, Day,
Night, Fortnights, Months, the six Seasons, O Bharata, Years, Yugas, the
four kinds of Days and Nights (viz., appearing to man, to the Pitris, to
the gods, and to Brahma) and that eternal, indestructible,
undeteriorating, excellent Wheel of Time and also the Wheel of
Virtue,--these always wait there. O Yudhishthira; and Aditi, Diti, Danu,
Surasa, Vinata, Ira, Kalika, Suravi, Devi, Sarama, Gautami and the
goddesses Pradha, and Kadru;--these mothers of the celestials, and
Rudrani, Sree, Lakshmi, Bhadra, Shashthi, the Earth, Ganga, Hri, Swaha,
Kriti, the goddess Sura, Sachi Pushti, Arundhati, Samvritti, Asa, Niyati,
Srishti, Rati,--these and many other goddesses wait upon the Creator of
all. The Adityas, Vasus, Rudras, Marutas, Aswinas, the Viswadevas
Sadhyas, and the Pitris gifted with the speed of the mind; these all wait
there upon the Grandsire. And, O bull amongst men, know thou that there
are seven classes of Pitris, of which four classes have embodied forms
and the remaining three without embodied forms. It is well known that the
illustrious Vairajas and Agniswattas and Garhapattyas (three classes of
Pitris) range in heaven. And those amongst the Pitris that are called the
Somapas, the Ekasringras, the Chaturvedas, and the Kalas, are ever
worshipped amongst the four orders of men. Gratified with the Soma
(juice), first, these gratify Soma afterwards. All these tribes of Pitris
wait upon the Lord of the creation and cheerfully worship the Supreme
Deity of immeasurable energy. And Rakshasas, Pisachas, the Danavas and
Guhyakas; Nagas, Birds, and various animals; and all mobile and immobile
great beings;--all worship the Grandsire. And Purandara the chief of the
celestials, and Varuna and Kuvera and Yama, and Mahadeva accompanied by
Uma, always repair thither. And, O king of kings, Mahasena (Kartikeya)
also adoreth there the Grandsire. Narayana himself, and the celestial
Rishis, and those Rishis called Valakhillyas, and all beings born of
females and all those not born of females, and whatever else is seen in
the three worlds--both mobile and immobile, were all seen by me there,
know O king. And eighty thousand Rishis with vital seed drawn up, and O
Pandu, fifty thousand Rishis having sons, were all seen by me there. And
all the dwellers in heaven repairing thither behold the Supreme Deity
when they please, and worshipping him with a bow of their head return
whence they came. And, O king of men, the Grandsire of all created
beings, the Soul of the universe, the Self create Brahma of immeasurable
intelligence and glory, equally kind unto all creatures, honoureth as
they deserve, and gratifieth with sweet speech and gift of wealth and
other enjoyable articles, the gods, the Daityas, the Nagas, the
Brahmanas, the Yakshas, the Birds, the Kaleyas, the Gandharvas, the
Apsaras, and all other exalted beings that came to him as his guests. And
that delicious Sabha, O child, is always crowded with persons coming and
going. Filled with every kind of energy, and worshipped by Brahmarshis,
that celestial Sabha blazes forth with the graceful possessions of Brahma
and looks extremely handsome, O tiger among kings as this Sabha of yours
is unrivalled in the world of men, so is that Sabha of Brahma, seen by me
unrivalled in all the worlds. I have seen these Sabhas, O Bharata, in
regions of the celestials. This thy Sabha is unquestionably the foremost
in the world of men!"



SECTION XII

"Yudhishthira said,--'O thou foremost of eloquent men, as thou hast
described the different Sabhas unto me, it appeareth that almost all the
monarchs of the earth are to be found in the Sabha of Yama. And, O
master, almost all the Nagas, and principal Daityas, and rivers, and
oceans, are to be found in the Sabha of Varuna. And so the Yakshas, the
Guhyakas, the Rakshasas, the Gandharvas and Apsaras and the Deity (Yama)
having the bull for his vehicle, are to be found in the Sabha of the lord
of treasures. Thou hast said that in the Sabha of the Grandsire are to be
seen all the great Rishis, all the gods, all the branches of learning. As
regards the Sabha of Sakra, however, thou hast named, O Muni, all the
gods, the Gandharvas, and various Rishis. But, O great Muni, thou hast
mentioned one and only one king, viz., the royal Rishi Harishchandra as
living in the Sabha of the illustrious chief of the gods. What act was
performed by that celebrated king, or what ascetic penances with steady
vows, in consequence of which he hath been equal to Indra himself? O
Brahmana, how didst thou also meet with my father, the exalted Pandu, now
a guest in the region of the Pitris? O exalted one of excellent vows hath
he told thee anything? O tell me all as I am exceedingly curious to hear
all this from thee."

"Narada said,--'O king of kings, I shall tell thee all that thou askest
me about Harischandra, I shall presently tell thee of his high
excellence. He was a powerful king, in fact, an emperor over all the
kings of the earth. Indeed, all the kings of the earth obeyed his sway. O
monarch, mounted alone upon a victorious car adorned with gold, that king
by the prowess of his weapons brought the whole earth with her seven
islands under his sway. And, O monarch, having subjugated the whole earth
with her mountains, forests, and woods, he made preparations for the
great sacrifice called the Rajasuya. And all the kings of the earth
brought at his command wealth unto that sacrifice. All of them consented
to become distributors of food and gifts unto the Brahmanas that were fed
on the occasion. At that sacrifice king Harishchandra gave away unto all
who asked, wealth that was five times what each had solicited. At the
conclusion of the sacrifice, the king gratified the Brahmanas that came
from various countries with large presents of various kinds of wealth.
The Brahmanas gratified with various kinds of food and enjoyable
articles, given away unto them to the extent of their desires, and with
the heaps of jewels distributed amongst them, began to say,--King
Harischandra is superior to all kings in energy and renown.--And know, O
monarch, O bull of the Bharata race, it was for this reason that
Harischandra shone more brightly than thousands of other kings. The
powerful Harischandra having concluded his great sacrifice, became
installed, O king, in the sovereignty of the earth and looked resplendent
on his throne. O bull of the Bharata race, all those monarchs that
perform the sacrifice of Rajasuya, (attaining to the region of Indra)
pass their time in felicity in Indra's company. And, O bull of the
Bharata race, those kings also that yield up their lives without turning
their backs on the field of battle attain to the mansion of Indra and
live in joy with him. Those again that yield up their bodies after severe
ascetic penances also attain to the same region and shine brightly there
for ages. O king of the Kuru race, O son of Kunti, thy father Pandu,
beholding the good fortune of Harischandra and wondering much thereat,
hath told thee something. Knowing that I was coming to the world of men,
he bowed unto me and said,--Thou shouldst tell Yudhishthira, O Rishi,
that he can subjugate the whole Earth inasmuch as his brothers are all
obedient to him. And having done this let him commence the grand
sacrifice called Rajasuya. He is my son; if he performeth that sacrifice,
I may, like Harischandra, soon attain to the region of Indra, and there
in his Sabha pass countless years in continuous joy. I told him in
reply,--O King, I shall tell thy son all this, if I go to the world of
man. I have now told thee what he said, O tiger among men. Accomplish
then, O son of Pandu, the desires of thy father. If thou performest that
sacrifice, thou shall then be able to go, along with thy deceased
ancestors, into the same region that is inhabited by the chief of the
immortals. It hath been said,--O king, that the performance of this great
sacrifice is attended with many obstacles. A class of Rakshasas called
Brahma Rakshasas, employed in obstructing all sacrifices, always search
for loop-holes when this great sacrifice is commenced. On the
commencement of such a sacrifice a war may take place destroying the
Kshatriyas and even furnishing occasion for the destruction of the whole
Earth. A slight obstacle may involve the whole Earth in ruin. Reflecting
upon all this, O king of kings do what is for thy good. Be thou watchful
and ready in protecting the four orders of thy subjects. Grow, thou in
prosperity, and enjoy thou felicity. Gratify thou the Brahmanas with
gifts of wealth. I have now answered in detail all that thou hast asked
me. With thy leave I will now go to the city (Dwaravati) of that
Dasarhas."

Vaisampayana said,--'O Janamejaya, having said this unto the son of
Pritha, Narada went away, accompanied by those Rishis with whom he had
come. And after Narada had gone away, king Yudhishthira, O thou of the
Kuru race, began to think, along with his brothers, of that foremost of
sacrifices called Rajasuya.'



SECTION XIII

Vaisampayana said,--"Yudhishthira, having heard these words of Narada,
began to sigh heavily. And, O Bharata, engaged in his thoughts about the
Rajasuya, the king had no peace of mind. Having heard of this glory of
the illustrious monarchs (of old) and being certain about the acquisition
of regions of felicity by performers of sacrifices in consequence of
their sacred deeds, and thinking especially of that royal sage
Harischandra who had performed the great sacrifice king Yudhishthira
desired to make preparations for the Rajasuya sacrifice. Then worshipping
his counsellors and others present at his Sabha, and worshipped by them
in return, he began to discuss with them about that sacrifice. Having
reflected much, that king of kings, that bull amongst the Kurus, inclined
his mind towards making preparations for the Rajasuya. That prince of
wonderful energy and prowess, however, reflecting upon virtue and
righteousness, again set his heart to find out what would be for the good
of all his people. For Yudhishthira, that foremost of all virtuous men,
always kind unto his subjects, worked for the good of all without making
any distinctions. Indeed, shaking off both anger and arrogance,
Yudhishthira always said,--Give unto each what is due to each,--and the
only sounds that he could hear were,--Blessed be Dharma! Blessed be
Dharma! Yudhishthira! conducting himself thus and giving paternal
assurance to everybody, there was none in the kingdom who entertained any
hostile feelings towards him. He therefore came to be called Ajatasatru
(one with no enemy at all). The king cherished every one as belonging to
his family, and Bhima ruled over all justly. Arjuna, used to employing
both his hands with equal skill, protected the people from (external)
enemies. And the wise Sahadeva administered justice impartially. And
Nakula behaved towards all with humility that was natural to him. Owing
to all this, the kingdom became free from disputes and fear of every
kind. And all the people became attentive to their respective
occupations. The rain became so abundant as to leave no room for desiring
more; and the kingdom grew in prosperity. And in consequence of the
virtues of the king, money-lenders, the articles required for sacrifices,
cattle-rearing, tillage, and traders, all and everything grew in
prosperity. Indeed, during the reign of Yudhishthira who was ever devoted
to truth, there was no extortion, no stringent realisation of arrears of
rent, no fear of disease, of fire, or of death by poisoning and
incantations, in the kingdom. It was never heard at that time that
thieves or cheats or royal favourites ever behaved wrongfully towards the
king or towards one another amongst themselves. Kings conquered on the
six occasions (of war, treaty, &c.) were wont to wait upon him in order
to do good unto the monarch and worship him ever, while the traders of
different classes came to pay him the taxes leviable on their respective
occupations. And accordingly during the reign of Yudhishthira who was
ever devoted to virtue, his dominion grew in prosperity. Indeed, the
prosperity of the kingdom was increased not by these alone but even by
persons wedded to voluptuousness and indulging in all luxuries to their
fill. And the king of kings, Yudhishthira, whose sway extended over all,
was possessed of every accomplishment and bore everything with patience.
And, O king, whatever countries the celebrated and illustrious monarch
conquered, the people everywhere, from Brahmanas to swains, were all more
attached to him than to their own fathers and mothers.'

Vaisampayana said,--"King Yudhishthira, then, that foremost of speakers,
summoning together his counsellors and brothers, asked them repeatedly
about the Rajasuya sacrifice. Those ministers in a body, thus asked by
the wise Yudhishthira desirous of performing the sacrifice, then told him
these words of grave import,--'One already in possession of a kingdom
desireth all the attributes of an emperor by means of that sacrifice
which aideth a king in acquiring the attributes of Varuna. O prince of
Kuru race, thy friends think that as thou art worthy of the attributes of
an emperor, the time is even come for thee for the performance of the
Rajasuya sacrifice. The time for the performance of that sacrifice in
which Rishis of austere vows kindle six fires with mantras of the Sama
Veda, is come for thee in consequence of thy Kshatriya possessions. At
the conclusion of the Rajasuya sacrifice when the performer is installed
in the sovereignty of the empire, he is rewarded with the fruits of all
sacrifices including the Agnihotra. It is for this that he is called the
conqueror of all. Thou art quite able, O strong-armed one, to perform
this sacrifice. All of us are obedient to thee. Soon will you be able, O
great king, to perform the Rajasuya sacrifice. Therefore, O great king,
let thy resolution be taken to perform this sacrifice without further
discussion. Thus, spoke unto the king all his friends and counsellors
separately and jointly. And, O king, Yudhishthira that slayer of all
enemies, having heard these virtuous, bold, agreeable and weighty words
of theirs, accepted them mentally. And having heard those words of his
friends and counsellors, and knowing his own strength also, the king, O
Bharata, repeatedly thought over the matter. After this the intelligent
and virtuous Yudhishthira, wise in counsel, again consulted with his
brothers, with the illustrious Ritwijas about him, with his ministers and
with Dhaumya and Dwaipayana and others.

'Yudhishthira said,--"How may this wish that I entertain of performing
the excellent sacrifice of Rajasuya that is worthy of an emperor, bear
fruit, in consequence of my faith and speech alone.'"

Vaisampayana said,--"O thou of eyes like lotus-petals, thus asked by the
king, they replied at that time unto Yudhishthira the just in these
words,--Being conversant with the dictates of morality, thou art, O king,
worthy to perform the grand sacrifice of Rajasuya. After the Ritwijas and
the Rishis  had told these words unto the king, his ministers and
brothers highly approved of the speech. The king, however, possessed of
great wisdom, and with mind under complete control, actuated by the
desire of doing good unto the world, again resolved the matter in his
mind, thinking of his own strength and means, the circumstances of time
and place and his income and expenditure. For he knew that the wise never
come to grief owing to their always acting after full deliberation.
Thinking that the sacrifice should not be commenced, pursuant to his own
resolution only, Yudhishthira, carefully bearing upon his shoulder the
weight of affairs thought of Krishna that persecutor of all sinners as
the fittest person to decide the matter, in as much as he knew him to be
the foremost of all persons, possessed of immeasurable energy,
strong-armed, without birth but born amongst men from Will alone.
Reflecting upon his god-like feats the son of Pandu concluded that there
was nothing that was unknown to him, nothing that he could not achieve,
and nothing that he could not bear, and Yudhishthira, the son of Pritha,
having come to this settled resolution soon sent a messenger unto that
master of all beings, conveying through him blessings and speeches such
as one senior in age might send to one that is younger. And that
messenger riding in a swift car arrived amongst the Yadavas and
approached Krishna who was then residing in Dwaravati. And Achyuta
(Krishna) hearing that the son of Pritha had become desirous of seeing
him, desired to see his cousin. And quickly passing over many regions,
being drawn by his own swift horses, Krishna arrived at Indraprastha,
accompanied by Indrasena. And having arrived at Indraprastha, Janardana
approached Yudhisthira without loss of time. And Yudhisthira received
Krishna with paternal-affection, and Bhima also received him likewise.
And Janardana then went with a cheerful heart to his father's sister
(Kunti). And worshipped then with reverence by the twins, he began to
converse cheerfully with his friend Arjuna who was overjoyed at seeing
him. And after he had rested awhile in a pleasant apartment and had been
fully refreshed, Yudhishthira approached him at his leisure and informed
him all about the Rajasuya sacrifice.

"Yudhishthira said,--'I have wished to perform the Rajasuya sacrifice.
That sacrifice, however, cannot be performed by one's wishing alone to
perform it. Thou knowest, O Krishna, even thing about the means by which
it may be accomplished. He alone can achieve this sacrifice in whom
everything is possible, who is worshipped everywhere and who is the king
of kings. My friends and counsellors approaching me have said that I
should perform that sacrifice. But, O Krishna, in respect of that matter,
thy words shall be my guide. Of counsellers some from friendship do not
notice the difficulties; others from motives of self-interest say only
what is agreeable. Some again regard that which is beneficial to
themselves as worthy of adoption. Men are seen to counsel thus on matters
awaiting decision. But thou, O Krishna, art above such motives. Thou hast
conquered both desire and anger. It behoveth thee to tell me what is most
beneficial to the world."



SECTION XIV

(Rajasuyarambha Parva)

"Krishna said,--'O great king, thou art a worthy possessor of all the
qualities essential for the performance of the Rajasuya sacrifice. Thou
knowest everything, O Bharata. I shall, however, still tell thee
something. Those persons in the world that now go by the name of
Kshatriyas are inferior (in everything) to those Kshatriyas that Rama,
the son of Jamadagnya, exterminated.' O lord of the earth, O bull of the
Bharata race, thou knowest what form of rule these Kshatriyas, guided by
the instructions traditionally handed down from generation to generation,
have established amongst their own order, and how far they are competent
to perform the Rajasuya sacrifice. The numerous royal lines and other
ordinary Kshatriyas all represent themselves to be the descendants of
Aila and Ikshwaku. The descendants of Aila, O king, as, indeed, the kings
of Ikshwaku's race, are, know O bull of the Bharata race, each divided
into a hundred separate dynasties. The descendants of Yayati and the
Bhojas are great, both in extent (number) and accomplishments. O king,
these last are to-day scattered all over the earth. And all the
Kshatriyas worship the prosperity of those monarchs. At present, however,
O monarch, king Jarasandha, overcoming that prosperity enjoyed by their
whole order, and overpowering them by his energy hath set himself over
the heads of all these kings. And Jarasandha, enjoying the sovereignty
over the middle portion of the earth (Mathura), resolved to create a
disunion amongst ourselves. O monarch, the king who is the lord paramount
of all kings, and in whom alone the dominion of the universe is centered,
properly deserves to be called an emperor. And, O monarch, king Sisupala
endued with great energy, hath placed himself under his protection and
hath become the generalissimo of his forces. And, O great king, the
mighty Vaka, the king of the Karushas, capable of fighting by putting
forth his powers of illusion, waiteth, upon Jarasandha, as his disciple.
There are two others, Hansa and Dimvaka, of great energy and great soul,
who have sought the shelter of the mighty Jarasandha. There are others
also viz., Dantavakra, Karusha, Karava, Meghavahana, that wait upon
Jarasandha. He also that beareth on his head that gem which is known as
the most wonderful on earth, that king of the Yavanas, who hath chastised
Muru and Naraka, whose power is unlimited, and who ruleth the west like
another Varuna, who is called Bhagadatta, and who is the old friend of
thy father, hath bowed his head before Jarasandha, by speech and
specially by act. In his heart, however, tied as he is by affection to
thee, he regardeth thee as a father regardeth his child. O king, that
lord of the earth who hath his dominions on the west and the south, who
is thy maternal uncle and who is called Purujit, that brave perpetuator
of the Kunti race, that slayer of all foes, is the single king that
regardeth thee from affection. He whom I did not formerly slay, that
wicked wretch amongst the Chedis, who represented himself in this world
as a divine personage and who hath become known also as such, and who
always beareth, from foolishness, the signs that distinguish me that king
of Vanga Pundra and the Kiratas, endowed with great strength, and who is
known on earth by the names of Paundraka and Vasudeva hath also espoused
the side of Jarasandha. And, O king of kings, Bhishmaka, the mighty king
of the Bhojas--the friend of Indra--the slayer of hostile heroes--who
governs a fourth part of the world, who by his learning conquered the
Pandyas and the Kratha-Kausikas, whose brother the brave Akriti was like
Rama, the son of Jamdagni, hath become a servitor to the king of Magadha.
We are his relatives and are, therefore, engaged everyday in doing what
is agreeable unto him. But although we regard him much, still he
regardeth us not and is engaged in doing us ill. And, O king, without
knowing his own strength and the dignity of the race to which he
belongeth, he hath placed himself under Jarasandha's shelter at sight of
the latter's blazing fame alone. And, O exalted one, the eighteen tribes
of the Bhojas, from fear of Jarasandha, have all fled towards the west;
so also have the Surasenas, the Bhadrakas, the Vodhas, the Salwas, the
Patachchavas, the Susthalas, the Mukuttas, and the Kulindas, along with
the Kuntis. And the king of the Salwayana tribe with their brethren and
followers; and the southern Panchalas and the eastern Kosalas have all
fled to the country of the Kuntis. So also the Matsyas and the
Sannyastapadas, overcome with fear, leaving their dominions in the north,
have fled into the southern country. And so all the Panchalas, alarmed at
the power of Jarasandha, have left their own kingdom and fled in all
directions. Some time before, the foolish Kansa, having persecuted the
Yadavas, married two of the daughters of Jarasandha. They are called Asti
and Prapti and are the sister of Sahadeva. Strengthened by such an
alliance, the fool persecuting his relatives gained an ascendency over
them all. But by this conduct he earned great obloquy. The wretch also
began to oppress the old kings of the Bhoja tribe, but they, to protect
themselves from the persecution of their relative, sought our help.
Having bestowed upon Akrura the handsome daughter of Ahuka, with
Sankarshana as my second I did a service to my relatives, for both Kansa
and Sunaman were slain by me assisted by Rama. But after the immediate
cause of fear was removed (by the death of Kansa), Jarasandha, his
father-in-law, took up arms. Ourselves consisting of the eighteen younger
branches of the Yadavas arrived at the conclusion that even if we struck
our enemies continually with excellent weapons capable of taking the
lives of the foes, we should still be unable to do anything unto him even
in three hundred years. He hath two friends that are like unto the
immortals, and in point of strength the foremost of all men endued with
might. They are called Hansa and Dimvaka who are both incapable of being
slain by weapons. The mighty Jarasandha, being united with them, becomes
incapable, I think, of being vanquished by even the three worlds. O thou
foremost of all intelligent men, this is not our opinion alone but all
other kings also are of the same mind. There lived, O monarch, a king of
the name of Hansa, who was slain by Rama (Valadeva) after a battle of
eighteen days. But, O Bharata, hearing people say that Hansa had been
killed, Dimvaka, O king, thought that he could not live without Hansa. He
accordingly jumped into the waters of the Yamuna and killed himself.
Afterwards when Hansa, the subjugator of hostile heroes, heard that
Dimvaka, had killed himself, he went to the Yamuna and jumped into its
waters. Then, O bull of the Bharata race, king Jarasandha, hearing that
both Hansa and Dimvaka had been killed, returned to his kingdom with an
empty heart. After Jarasandha had returned, O slayer of all foes, we were
filled with pleasure and continued to live at Mathura. Then the widow of
Hansa and the daughter of Jarasandha, that handsome woman with eyes like
lotus-petals, grieved at the death of her lord, went unto her father, and
repeatedly urged, O Monarch, the king of Magadha, saying,--O slayer of
all foes, kill thou the slayer of my husband.--Then, O great king,
remembering the conclusion to which we had come of old we became
exceedingly cheerless and fled from Mathura. Dividing our large wealth
into small portions so as to make each portion easily portable, we fled
from fear of Jarasandha, with our cousins and relatives. Reflecting upon
everything, we fled towards the west. There is a delightful town towards
the west called Kusasthali, adorned by the mountains of Raivata. In that
city, O monarch, we took up our abode. We rebuilt its fort and made it so
strong that it has become impregnable even to the Gods. And from within
it even the women might fight the foe, what to speak of the Yadava heroes
without fear of any kind? O slayer of all foes, we are now living in that
city. And, O tiger of the Kuru race, considering the inaccessibility of
that first of mountains and regarding themselves as having already
crossed the fear of Jarasandha, the descendants of Madhu have become
exceedingly glad. Thus, O king, though possessed of strength and energy,
yet from the oppressions of Jarasandha we have been obliged to repair to
the mountains of Gomanta, measuring three Yojanas in length. Within each
yojana have been established one and twenty posts of armed men. And at
intervals of each yojana are hundred gates with arches which are defended
by valourous heroes engaged in guarding them. And innumerable Kshatriyas
invincible in war, belonging to the eighteen younger branches of the
Yadavas, are employed in defending these works. In our race, O king,
there are full eighteen thousand brothers and cousins. Ahuka hath had a
hundred sons, each of whom is almost like a god (in prowess), Charudeshna
with his brother Chakradeva, Satyaki, myself, Valadeva the son of Rohini,
and my son Samva who is equal unto me in battle--these seven, O king are
Atirathas. Besides these, there are others, O king, whom I shall
presently name. They are Kritavarman, Anadhrishti, Samika, Samitinjaya,
Kanka, Sanku and Kunti. These seven are Maharathas. There are also two
sons of Andhakabhoja, and the old king himself. Endued with great energy
these are all heroes, each mighty as the thunderbolt. These Maharathas,
choosing the middle country, are now living amongst the Vrishnis. O thou
best of the Bharata line, thou alone art worthy of being an emperor. It
behoveth thee, O Bharata, to establish thy empire over all the
Kshatriyas. But this is my judgment, O king, that thou wilt not be able
to celebrate the Rajasuya sacrifice as long as the mighty Jarasandha
liveth. By him have been immured in his hillfort numerous monarchs, like
a lion that hath deposited the slain bodies of mighty elephants within a
cave of the king of mountains. O slayer of all enemies, king Jarasandha,
desirous of offering in sacrifice hundred monarchs, adored for his fierce
ascetic penances the illustrious god of gods, the lord of Uma. It is by
this means that the kings of the earth have been vanquished by
Jarasandha. And, O best of monarchs, he hath by that means been able to
fulfil the vow he had made relative to his sacrifice. By defeating the
kings with their troops and bringing all of them as captives into this
city, he had swelled its crowds enormously. We also, O king, from fear of
Jarasandha, at one time had to leave Mathura and fly to the city of
Dwaravati. If, O great king, thou desirest to perform this sacrifice,
strive to release the kings confined by Jarasandha, as also to compass
his death. O son of the Kuru race, otherwise this undertaking of thine
can never be completed. O thou foremost of intelligent men if the
Rajasuya is to be performed by thee, you must do this in this way and not
otherwise. This, O king, is my view (on the matter). Do, O sinless one,
as thou thinkest. Under these circumstances, O king, having reflected
upon everything, taking note of causes, tell us what thou thyself
thinkest proper."



SECTION XV

"Yudhishthira said,--"Intelligent as thou art, thou hast said what none
else is capable of saying. There is none else on earth who is settler of
all doubts. Behold, there are kings in every province employed in
benefiting their respective selves. But no one amongst them hath been
able to achieve the imperial dignity. Indeed, the title emperor is
difficult of acquisition. He that knoweth the valour and strength of
others never applaudeth himself. He, indeed, is really worthy of applause
(worship) who, engaged in encounters with his enemies, beareth himself
commendably. O thou supporter of the dignity of the Vrishni race, man's
desires and propensities, like the wide earth itself adorned with many
jewels, are varied and extensive. As experience can seldom be gained but
by travelling in regions remote from one's home, so salvation can never
be attained except by acting according to principles that are very high,
compared with the ordinary level of our desire and propensities. I regard
peace of mind as the highest object here, for from that quality may
proceed my prosperity. In my judgment, if I undertake to celebrate this
sacrifice, I shall never win the highest reward. O Janardana, endued with
energy and intelligence, these that have been born in our race think that
some one amongst them will at one time become the foremost amongst all
Kshatriyas. But, O exalted one, we also were all frightened by the fear
of Jarasandha and, O sinless one, by the wickedness of that monarch. O
thou invincible in battle, the might of thy arm is my refuge. When,
therefore, thou taken fright at Jarasandha's might, how should I regard
myself strong in comparison with him? Madhava, O thou of the Vrishni
race, I am repeatedly depressed by the thought whether Jarasandha is
capable or not of being slain by thee, by Rama, by Bhimasena, or by
Arjuna. But what shall I say, O Keshava? Thou art my highest authority on
everything.'

"On hearing these words, Bhima well-skilled in speech said,--'That king
who is without exertion, or who being weak and without resources entereth
into hostility with one that is strong, perisheth like an ant-hill. It
may be generally seen, however, that even a king that is weak may
vanquish an enemy that is strong and obtain the fruition of all his
wishes, by wakefulness and by the application of policy. In Krishna is
policy, in myself strength, in Arjuna triumphs. So like the three
(sacrificial) fires that accomplish a sacrifice, we shall accomplish the
death of the king of Magadha."

"Krishna then said,--'One that is immature in understanding seeketh the
fruition of his desire without an eye to what may happen to him in
future. It is seen that no one forgiveth for that reason a foe that is of
immature understanding and inclined to serve his own interests. It hath
been heard by us that in the krita age, having brought every one under
their subjection, Yauvanaswin by the abolition of all taxes, Bhagiratha
by his kind treatment to his subjects, Kartavirya by the energy of his
asceticism, the lord Bharata by his strength and valour, and Maruta by
his prosperity, all these five became emperors. But, O Yudhishthira, thou
who covetest the imperial dignity deserves it, not by one but by all
these qualities, viz., victory, protection afforded to thy people,
virtue, prosperity, and policy. Know, O bull of the Kuru race, that
Jarasandha, the son of Vrihadratha, is even such (i.e., a candidate for
the imperial dignity). A hundred dynasties of kings have become unable to
oppose Jarasandha. He, therefore, may be regarded to be an emperor for
his strength. Kings that are wearers of jewels worship Jarasandha (with
presents of jewels). But, wicked from his childhood, he is scarcely
satisfied with such worship. Having become the foremost among all, he
attacketh yet with violence kings with crowns on their heads. Nor is
there seen any king from whom he taketh not tribute. Thus hath he brought
under his sway nearly a hundred kings. How can, O son of Pritha, any weak
monarch approach him with hostile intentions? Confined in the temple of
Shiva and offered as sacrifice unto him like so many animals, do not
these monarchs dedicated unto that god feel the most poignant misery, O
bull of the Bharata race? A Kshatriya that dieth in battle is ever
regarded with respect. Why shall we not, therefore, meet together and
oppose Jarsandha in battle? He hath already brought eighty-six kings;
fourteen only are wanting to complete one hundred. As soon as he
obtaineth those fourteen, he will begin his cruel act. He that shall be
to obstruct that act will surely win blazing renown. And he that will
vanquish Jarasandha will surely become the emperor of all the
Kshatriyas.'"



SECTION XVI

"Yudhishthira said,--'Desirous of the imperial dignity but acting from
selfish motives and relying upon courage alone, how, O Krishna, can I
despatch ye (unto Jarasandha)? Both Bhima and Arjuna, I regard as my
eyes, and thee, O Janardana as my mind. How shall I live, deprived of my
eyes and mind. Yama himself cannot vanquish in battle the mighty host of
Jarasandha that is endued, besides, with terrible valour. What valour can
ye exhibit against it. This affair that promises to terminate otherwise
may lead to great mischief. It is my opinion, therefore, that the
proposed task should not be undertaken. Listen, O Krishna, to what I for
one think. O Janardana, desisting from this act seemeth to me to be
beneficial. My heart to-day is afflicted. The Rajasuya appeareth to me
difficult of accomplishment.'"

"Vaisampayana said,--"Arjuna who had obtained that excellent of bows and
that couple of inexhaustible quivers, and that car with that banner, as
also that assembly room, now addressed Yudhishthira and said,--'I have
obtained, O king, a bow and weapons and arrows and energy and allies and
dominions and fame and strength. Those are always difficult of
acquisition, however much they may be desired. Learned men of repute
always praise in good society nobleness of descent. But nothing is equal
to might. Indeed, O monarch, there is nothing I like more than prowess.
Born in a race noted for its valour, one that is without valour is
scarcely worthy of regard. One, however, possessed of valour, that is
born in a race not noted for it, is much superior to the former. He, O
king, is a Kshatriya in every thing who increaseth his fame and
possessions by the subjugation of his enemies. And he that is possessed
of valour, though destitute of all (other) merits, will vanquish his
foes. One, however, that is destitute of valour, though possessed of
every (other) merit, can scarcely accomplish anything. Every merit exists
by the side of valour in an incipient state. Concentration of attention,
exertion and destiny exist as the three causes of victory. One, however,
that is possessed of valour doth not yet deserve success if he acts
carelessly. It is for this that an enemy endued with strength sometimes
suffers death at the hands of his foes. As meanness overtakes the weak,
so folly sometimes overtakes the strong. A king, therefore, that is
desirous of victory, should avoid both these causes of destruction. If,
for the purpose of our sacrifice, we endeavour to slay Jarasandha and
rescue the kings kept by him for a cruel purpose, there is no higher act
which we could employ ourselves in. If, however, we do not undertake the
task, the world will always think us incompetent. We have certainly the
competence, O king! Why should you, therefore, regard us as incompetent?
Those that have become Munis desirous of achieving tranquillity of souls,
obtain yellow robes with ease. So if we vanquish the foe, the imperial
dignity will easily be ours. We shall, therefore fight the foe."



SECTION XVII

"Vasudeva said,--'Arjuna hath indicated what the inclination should be of
one that is born in the Bharata race, especially of one who is the son of
Kunti. We know not when death will overtake us, in the night or in the
day. Nor have we ever heard that immortality hath been achieved by
desisting from fight. This, therefore, is the duty of men, viz., to
attack all enemies in accordance with the principles laid down in the
ordinance. This always gives satisfaction to the heart. Aided by good
policy, if not frustrated by Destiny, an undertaking becomes crowned with
success. If both parties aided by such means encounter each other, one
must obtain ascendency over the other, for both cannot win or lose. A
battle however, if directed by bad policy which again is destitute of the
well-known arts, ends in defeat or destruction. If, again, both parties
are equally circumstanced, the result becomes doubtful. Both, however,
cannot win. When such is the case, why should we not, aided by good
policy, directly approach the foe; and destroy him, like the current of
the river uprooting a tree? If, disguising our own faults, we attack the
enemy taking advantage of his loopholes, why should we not succeed?
Indeed, the policy of intelligent men, is that one should not fight
openly with foes that are exceedingly powerful and are at the head of
their well-arrayed forces. This too is my opinion. If, however, we
accomplish our purpose secretly entering the abode of our foe and
attacking his person, we shall never earn obloquy. That bull among
men--Jarasandha--alone enjoyeth unfaded glory, like unto him who is the
self in the heart of every created being. But I see his destruction
before me. Desirous of protecting our relatives we will either slay him
in battle or shall ascend to heaven being ourselves slain in the end by
him.'

Yudhishthira said--"O Krishna, who is this Jarasandha? What is his energy
and what is his prowess, that having touched thee he hath not been burnt
like an insect at the touch of fire?"

Krishna said,--'Hear, O monarch, who Jarasandha is; what his energy; and
what is his prowess; and why also he hath been spared by us, Even though
he hath repeatedly offended us. There was a mighty king of the name of
Vrihadratha, the lord of the Magadhas. Proud in battle, he had three
Akshauhinis of troops. Handsome and endued with energy, possessed of
affluence and prowess beyond measure, and always bearing on his person
marks indicating installation at sacrifices. He was like a second Indra.
In glory he was like unto Suryya, in forgiveness like unto the Earth, in
wrath like unto the destroyer Yama and in wealth like unto Vaisravana.
And O thou foremost of the Bharata race, the whole earth was covered by
his qualities that descended upon him from a long line of ancestors, like
the rays emerging from the sun. And, O bull of the Bharata race, endued
with great energy that monarch married two twin daughters of the king of
Kasi, both endued with the wealth of beauty. And that bull among men made
an engagement in secret with his wives that he would love them equally
and would never show a preference for either. And the lord of the earth
in the company of his two dearly loved wives, both of whom suited him
well, passed his days in joy like a mighty elephant in the company of two
cow-elephants, or like the ocean in his personified form between Ganga
and Yamuna (also in their personified forms). The monarch's youth
however, passed away in the enjoyment of his possessions, without any son
being born unto him to perpetuate his line. The best of monarch failed to
obtain a son to perpetuate his race, even by means of various auspicious
rites, and homas, and sacrifices performed with the desire for having an
offspring. One day the king heard that the high-souled Chanda-kausika,
the son of Kakshivat of the illustrious Gautama race, having desisted
from ascetic penances had come in course of his wanderings to his capital
and had taken his seat under the shade of a mango tree. The king went
unto that Muni accompanied by his two wives, and worshipping him with
jewels and valuable presents gratified him highly. That best of Rishis
truthful in speech and firmly attached to truth, then told the king,--O
king of kings, I have been pleased with thee. O thou of excellent vows,
solicit thou a boon. King Vrihadratha then, with his wives, bending low
unto that Rishi, spoke these words choked with tears in consequence of
his despair of obtaining a child.--'O holy one forsaking my kingdom I am
about to go into the woods to practise ascetic penances. I am very
unfortunate for I have no son. What shall I do, therefore, with my
kingdom or with a boon?'

Krishna continued,--"Hearing these words (of the king), the Muni
controlling his outer senses entered into meditation, sitting in the
shade of that very mango tree where he was. And there fell upon the lap
of the seated Muni a mango that was juicy and untouched by the beak of a
parrot or any other bird. That best of Munis, taking up the fruit and
mentally pronouncing certain mantras over it, gave it unto the king as
the means of his obtaining an incomparable offspring. And the great Muni,
possessed also of extraordinary wisdom, addressing the monarch,
said,--"Return, O king, thy wish is fulfilled. Desist, O king, from going
(into the woods)".--Hearing these words of the Muni and worshipping his
feet, the monarch possessed of great wisdom, returned to his own abode.
And recollecting his former promise (unto them) the king gave, O bull of
the Bharata race, unto his two wives that one fruit. His beautiful
queens, dividing that single fruit into two parts, ate it up. In
consequence of the certainty of the realisation of the Muni's words and
his truthfulness, both of them conceived, as an effect of their having
eaten that fruit. And the king beholding them in that state became filled
with great joy. Then, O wise monarch, some time after, when the time
came, each of the queens brought forth a fragmentary body. And each
fragment had one eye, one arm, one leg, half a stomach, half a face, and
half an anus. Beholding the fragmentary bodies, both the mothers trembled
much. The helpless sisters then anxiously consulted each other, and
sorrowfully abandoned those fragments endued with life. The two midwives
(that waited upon the queens) then carefully wrapping up the still-born
(?) fragments went out of the inner apartments (of the palace) by the
back door and throwing away the bodies, returned in haste. A little while
after, O tiger among men, a Rakshasa woman of the name of Jara living
upon flesh and blood, took up the fragments that lay on a crossing. And
impelled by force of fate, the female cannibal united the fragments for
facility of carrying them away. And, O bull among men, as soon as the
fragments were united they formed a sturdy child of one body (endued with
life). Then, O king, the female cannibal, with eyes expanded in wonder,
found herself unable to carry away that child having a body as hard and
strong as the thunder-bolt. That infant then closing his fists red as
copper and inserting them into its mouth, began to roar terribly as
rain-charged clouds. Alarmed at the sound, the inmates of the palace, O
tiger among men, suddenly came out with the king, O slayer of all foes.
The helpless and disappointed and sad queens also, with breasts full of
milk, also came out suddenly to recover their child. The female cannibal
beholding the queens in that condition and the king too so desirous of an
offspring, and the child was possessed of such strength thought within
herself--I live within dominions of the king who is so desirous of an
offspring. It behoveth not me, therefore, to kill the infant child of
such an illustrious and virtuous monarch. The Rakshasa woman then,
holding the child in her arms like the clouds enveloping the sun, and
assuming a human form, told the king these words,--O Vrihadratha, this is
thy child. Given to thee by me, O, take it. It hath been born of both thy
wives by virtue of the command of the great Brahmana. Cast away by the
midwives, it hath been protected by me!

"Krishna continued,--O thou foremost of the Bharata race, the handsome
daughters of the king of Kasi, having obtained the child, soon drenched
it with their lacteal streams. The king ascertaining everything, was
filled with joy, and addressing that female cannibal disguised as a human
being possessing the complexion of gold, asked,--O thou of the complexion
of the filament of the lotus, who art thou that givest me this child? O
auspicious one, thou seemest to me as a goddess roaming at thy pleasure!"



SECTION XVIII

"Krishna continued,--'hearing these words of the king, the Rakshasa woman
answered--Blessed be thou, O king of kings. Capable of assuming any form
at will. I am a Rakshasa woman called Jara. I am living, O king, happily
in thy house, worshipped by all. Every day I wander from house to house
of men. Indeed, I was created of old by the Self-create and was named
Grihadevi (the household goddess)'. Of celestial beauty I was placed (in
the world) for the destruction of the Danavas. He that with devotion
painteth on the walls (of his house) a likeness of myself endued with
youth and in the midst of children, must have prosperity in his abode;
otherwise a household must sustain decay and destruction. O lord, painted
on the walls of thy house is a likeness of myself surrounded by numerous
children. Stationed there I am daily worshipped with scents and flowers,
with incense and edibles and various objects of enjoyment. Thus
worshipped in thy house, I daily think of doing thee some good in return.
It chanced, O virtuous king, that I beheld the fragmentary bodies of thy
son. When these happened to be united by me, a living child was formed of
them. O great king, it hath been so owing to thy good fortune alone. I
have been only the instrument, I am capable of swallowing the mountain of
Meru itself, what shall I say of the child? I have, however, been
gratified with thee in consequence of the worship I receive in thy house.
It is, therefore, O king, that I have bestowed this child on thee.

"Krishna continued,--Having spoken these words, O king, Jara disappeared
there and then. The king having obtained the child then entered the
palace. And the king then caused all the rites of infancy to be performed
on that child, and ordered a festival to be observed by his people in
Honour of that Rakshasa woman. And the monarch equal unto Brahma himself
then bestowed a name on his child. And he said that because the child had
been united by Jara, he should be called (Jarasandha i.e., united by
Jara). And the son of the king of Magadha endued with great energy, began
to grow up in bulk and strength like a fire into which hath been poured
libation of clarified butter. And increasing day by day like the moon in
the bright fortnight, the child began to enhance the joy of his parents.'"



SECTION XIX

"Krishna said,--some time after this, the great ascetic, the exalted
Chandakausika, again came into the country of the Magadhas. Filled with
joy at the advent of the Rishi, king Vrihadratha, accompanied by his
ministers and priest and wives and son, went out to receive him. And, O
Bharata, worshipping the Rishi with water to wash his feet and face, and
with the offerings of Arghya the king then offered his whole kingdom
along with his son for the acceptance of the Rishi. The adorable Rishi
accepting that worship offered by the king, addressing the ruler of
Magadha, O monarch, said with well-pleased heart,--O king, I knew all
this by spiritual insight. But hear, O king of kings, what this son of
thine will be in future, as also what his beauty, excellence, strength,
and valour will be. Without doubt this son of thine, growing in
prosperity and endued with prowess, will obtain all these. Like other
birds that can never imitate the speed of Vinata's son (Garuda), the
other monarchs of the earth will not be able to equal in energy this thy
son, who will be endued with great valour. And all those that will stand
in his way will certainly be destroyed. Like the force of the current
that can never make the slightest impression upon the rocky breast of a
mountain, weapons hurled at him even by the celestials will fail to
produce the least pain in him. He will blaze forth above the heads of all
that wear crowns on their brows. Like the sun that dims the lustre of all
luminous bodies, this son of thine will rob all monarchs of their
splendour. Even kings that are powerful and own large armies and
numberless vehicles and animals, upon approaching this son of thine, will
all perish as insects upon fire. This child will seize the growing
prosperity of all kings like the ocean receiving the rivers swollen with
the water of the rainy season. Like the huge earth that bears all kinds
of produce, supporting things that are both good and evil, this child
endued with great strength will support all the four orders of men. And
all the kings of the earth will live in obedience to the commands of this
child just as every creature endued with body live in dependence upon
Vayu that is dear as self unto beings. This prince of Magadha--the
mightiest of all men in the world--will behold with his physical eyes the
god of gods called Rudra or Hara, the slayer of Tripura. O thou slayer of
all foes, saying this, the Rishi, thinking of his own business, dismissed
king Vrihadratha. The lord of the Magadhas then, re-entering his capital,
and calling together his friends and relations, installed Jarasandha, on
the throne. King Vrihadratha then came to feel a great distaste for
worldly pleasures. And after the installation of Jarasandha king
Vrihadratha followed by his two wives became an inmate of an ascetic
asylum in the woods. And, O king, after his father and mothers had
retired into the woods, Jarasandha by his valour brought numerous kings
under his sway.'"

"Vaisampayana continued,--'King Vrihadratha, having lived for some time
in the woods and practised ascetic penances, ascended to heaven at last
with his wives. King Jarasandha, also, as uttered by Kausika, having
received those numerous boons ruled his kingdom like a father. Some time
after when king Kansa was slain by Vasudeva, an enmity arose between him
and Krishna. Then, O Bharata, the mighty king of Magadha from his city of
Girivraja, whirling a mace ninety-nine times, hurled it towards Mathura.
At that time Krishna of wonderful deeds was residing at Mathura. The
handsome mace hurled by Jarasandha fell near Mathura at a distance of
ninety-nine yojanas from Gririvraja The citizens beholding the
circumstance well, went unto Krishna and informed him of the fall of the
mace. The place where the mace fell is adjacent to Mathura and is called
Gadavasan. Jarasandha had two supporters called Hansa and Dimvaka, both
of whom were incapable of being slain by weapons. Well-conversant with
the science of politics and morality, in counsel they were the foremost
of all intelligent men. I have already told thee everything about that
mighty pair. They two and Jarasandha, I believe, are more than a match
for three worlds. O brave king, it was for this reason that the powerful
Kukkura, Andhaka and Vrishni tribes, acting from motives of policy, did
not deem it proper to fight with him.'"



SECTION XX

(Jarasandhta-badha Parva)

"Krishna said,--both Hansa and Dimvaka have fallen; Kansa also with all
his followers has been slain. The time hath, therefore come for the
destruction of Jarasandha. He is incapable of being vanquished in battle
even by all the celestials and the Asuras (fighting together). We think,
however, that he should be vanquished in a personal struggle with bare
arms. In me is policy, in Bhima is strength and in Arjuna is triumph; and
therefore, as prelude to performing the Rajasuya, we will certainly
achieve the destruction of the ruler of Magadha. When we three approach
that monarch in secret, and he will, without doubt, be engaged in an
encounter with one of us. From fear of disgrace, from covetousness, and
from pride of strength he will certainly summon Bhima to the encounter.
Like death himself that slays a person however swollen with pride, the
long-armed and mighty Bhimasena will effect the destruction of the king.
If thou knowest my heart, if thou hast any faith in me, then make over to
me, as a pledge, Bhima and Arjuna without loss of time!"

"Vaisampayana continued,--Thus addressed by the exalted one,
Yudhishthira, beholding both Bhima and Arjuna standing with cheerful
faces, replied, saying--'O Achyuta, O Achyuta, thou slayer of all
enemies, say not so. Thou art the lord of the Pandavas! We are dependent
on thee. What thou sayest, O Govinda, is consistent with wise counsels.
Thou never leadest those upon whom Prosperity hath turned her back. I who
stay under thy command regard that Jarasandha is already slain, that the
monarchs confined by him have already been set free, that the Rajasuya
hath already been accomplished by me. O lord of the universe, O thou best
of persons, watchfully act thou so that this task may be accomplished.
Without ye then I dare not live, like a sorrowful man afflicted with
disease, and bereft of the three attributes of morality, pleasure and
wealth. Partha cannot live without Sauri (Krishna), nor can Sauri live
without Partha. Nor is there anything in the world that is unconquerable
by these two, viz., Krishna and Arjuna. This handsome Bhima also is the
foremost of all persons endued with might. Of great renown, what can he
not achieve when with ye two? Troops, when properly led, always do
excellent service. A force without a leader hath been called inert by the
wise. Forces, therefore, should always be led by experienced commanders.
Into places that are low, the wise always conduct the water. Even
fishermen cause the water (of tank) to run out through holes.
(Experienced leaders always lead their forces noting the loopholes and
assailable points of the foe). We shall, therefore, strive to accomplish
our purpose following the leadership of Govinda conversant with the
science of politics, that personage whose fame hath spread all over the
world. For the successful accomplishment of one's purposes one should
ever place Krishna in the van, that foremost of personages whose strength
consists in wisdom and policy and who possesseth a knowledge of both
method and means. For the accomplishment of one's purpose let, therefore,
Arjuna, the son of Pritha, follow Krishna the foremost of the Yadavas and
let Bhima follow Arjuna. Policy and good fortune and might will (then)
bring about success in a matter requiring valour.' Vaisampayana
said,--'Thus addressed by Yudhishthira, the trio Krishna, Arjuna and
Bhima, all possessed of great energy, set out for Magadha attired in the
garb of Snataka Brahmanas of resplendent bodies, and blessed by the
agreeable speeches of friends and relatives. Possessed of superior energy
and of bodies already like the Sun, the Moon, and the Fire, inflamed with
wrath at the sad lot of their relative kings, those bodies of theirs
became much more blazing. And the people, beholding Krishna and Arjuna,
both of whom had never before been vanquished in battle, with Bhima in
the van, all ready to achieve the same task, regarded Jarasandha as
already slain. For the illustrious pair (Krishna and Arjuna) were masters
that directed every operation (in the universe), as also all acts
relating to the morality, wealth, and pleasure of every being. Having set
out from the country of the Kurus, they passed through Kuru-jangala and
arrived at the charming lake of lotuses. Passing over the hills of
Kalakuta, they then went on crossing the Gandaki, the Sadanira
(Karatoya), and the Sarkaravarta and the other rivers taking their rise
in the same mountains. They then crossed the delightful Sarayu and saw
the country of Eastern Kosala. Passing over that country they went to
Mithila and then crossing the Mala and Charamanwati, the three heroes
crossed the Ganges and the Sone and went on towards the east. At last
those heroes of unfaded glory arrived at Magadha in the heart of (the
country of) Kushamva. Reaching then the hills of Goratha, they saw the
city of Magadha that was always filled with kine and wealth and water and
rendered handsome with the innumerable trees standing there.'"



SECTION XXI

"Vasudeva said,--'behold, O Partha, the great capital of Magadha,
standing in all its beauty. Filled with flocks and herds and its stock of
water never exhausted, and adorned also with fine mansions standing in
excellent array, it is free from every kind of calamity. The five large
hills of Vaihara, Varaha, Vrishava, Rishigiri, and the delightful
Chaitya, all of high peaks and overgrown with tall trees of cool shade
and connected with one another, seem to be jointly protecting the city of
Girivraja. The breasts of the hills are concealed by forests of
delightful and fragrant Lodhras having the ends of their branches covered
with flowers. It was here that the illustrious Gautama of rigid vows
begat on the Sudra woman Ausinari (the daughter of Usinara) Kakshivat and
other celebrated sons. That the race sprung from Gautama doth yet live
under the sway of an ordinary human race (of monarchs) is only evidence
of Gautama's kindness to kings. And, O Arjuna, it was here that in olden
times the mighty monarchs of Anga, and Vanga and other countries, came to
the abode of Gautama, and passed their days in joy and happiness. Behold,
O Partha, those forests of delightful Pippalas and beautiful Lodhras
standing near the side of Gautama's abode. There dwelt in old days those
Nagas, Arvuda and Sakravapin, those persecutors of all enemies, as also
the Naga Swastika and that other excellent Naga called Manu. Manu himself
had ordered the country of the Magadhas to be never afflicted with
drought, and Kaushika and Manimat also have favoured the country. Owning
such a delightful and impregnable city, Jarasandha is ever bent on
seeking the fruition of his purposes unlike other monarchs. We shall,
however, by slaying him to-day humble his pride."

Vaisampayana said,--Thus saying those brothers of abundant energy, viz.,
he of the Vrishni race and the two Pandavas entered the city of Magadha.
They then approached towards the impregnable city of Girivraja that was
full of cheerful and well-fed inhabitants belonging to all the four
orders, and where festivities were perennial. On arriving then at the
gate of the city, the brothers (instead of passing through it) began to
pierce (with their shafts) the heart of the high Chaityaka peak that was
worshipped by the race of Vrihadratha, as also by the citizens and which
delighted the hearts of all the Magadhas. There Vrihadratha had slain a
cannibal called Rishava and having slain the monster made of his hide
three drums which he placed in his own city. And those drums were such
that once beaten their sound lasted one full month. And the brothers
broke down the Chaityaka peak that was delightful to all the Magadhas, at
that point where those drums covered with celestial flowers used to yield
their continuous sound. And desirous of slaying Jarasandha they seemed by
that act of theirs to place their feet upon the head of their foe. And
attacking with their mighty arms that immovable and huge and high and old
and celebrated peak always worshipped with perfumes and floral wreaths,
those heroes broke it down. And with joyful hearts they then entered the
city. And it so happened that the learned Brahmanas residing within the
city saw many evil omens which they reported to Jarasandha. And the
priest making the king mount an elephant whirled lighted brands about
him. And king Jarasandha also, possessed of great prowess, with a view to
warding of those evils, entered upon the celebration of a sacrifice, with
proper vows and fasts. Meanwhile, O Bharata, the brothers unarmed, or
rather with their bare arms as their only weapons, desirous of fighting
with Jarasandha, entered the capital in the guise of Brahmanas. They
beheld the extraordinary beauty of the shops full of various edibles and
floral wreaths, and supplied with articles of every variety of various
qualities that man can desire. Those best of men, Krishna, Bhima, and
Dhananjaya, beholding in those shops their affluence, passed along the
public road. And endued with great strength they snatched forcibly from
the flower-vendors the garlands they had exposed for sale. And attired in
robes of various colours and decked in garlands and ear-rings the heroes
entered the abode of Jarasandha possessed of great intelligence, like
Himalayan lions eyeing cattle-folds. And the arms of those warriors, O
king, besmeared with sandal paste, looked like the trunks of sala trees.
The people of Magadha, beholding those heroes looking like elephants,
with necks broad like those of trees and wide chests, began to wonder
much. Those bull among men, passing through three gates that were crowded
with men, proudly and cheerfully approached the king. And Jarasandha
rising up in haste received them with water to wash their feet with, and
honey and the other ingredients of the Arghya--with gifts of kine, and
with other forms of respect. The great king addressing them said,--'Ye
are welcome'! And, O Janamejaya, both Partha and Bhima remained silent at
this. And addressing the monarch Krishna said,--'O king of kings these
two are now in the observance of a vow. Therefore they will not speak.
Silent they will remain till midnight After that hour they will speak
with thee!' The king then quartering his guests in the sacrificial
apartments retired into his private chambers. And when midnight arrived,
the monarch arrived at the place where his guests attired as Brahmanas
were. For, O King, that ever victorious monarch observed this vow which
was known throughout the Worlds that as soon as he should hear of the
arrival of Snataka Brahmanas at his place, should it be even at midnight,
he would immediately, O Bharata, come out and grant them an audience.
Beholding the strange attire of his guests that best of kings wondered
much. For all that, however, he waited on them respectfully. Those bulls
among men, those slayers of all foes, on the other hand, O thou best of
the Bharata race, beholding king Jarasandha, said,--'Let salvation be
attained by thee, O king, without difficulty.' And, O tiger among kings,
having said this unto the monarch, they stood looking at each other. And,
O king of kings, Jarasandha then said unto those sons of Pandu and him of
the Yadu race, all disguised as Brahmanas--'Take your seats.' And those
bulls among men sat themselves down, and like the three priests of a
great sacrifice blazed forth in their beauty. And king Jarasandha, O thou
of the Kuru race, firmly devoted to truth, censuring the disguised
guests, said unto them,--'It is well known to me that in the whole world
Brahmanas in the observance of Snataka vow never deck their persons with
garlands and fragrant paste unseasonably. Who are ye, therefore, thus
decked with flowers, and with hands bearing the marks of the bow-string?
Attired in coloured robes and decked unseasonably with flowers and paste,
ye give me to understand that ye are Brahmanas, although ye bear
Kshatriya energy. Tell me truly who ye are. Truth decks even kings.
Breaking down the peak of the Chaityaka hill, why have ye, in disguise,
entered (the city) by an improper gate without fear of the royal wrath?
The energy of a Brahmana dwelleth in his speech, (not in act). This your
feat is not suited to the order to which ye profess to belong. Tell us
therefore, the end ye have in view. Arrived here by such an improper way,
why accept ye not the worship I offer? What is your motive for coming to
me? Thus addressed by the king, the high-souled Krishna, well-skilled in
speech, thus replied unto the monarch in a calm and grave voice.

"Krishna said,--'O king, know us for Snataka Brahmanas. Brahmanas and
Kshatriyas and Vaishyas are all, O monarch, competent to observe the vow
of Snataka. This vow, besides, hath (many) especial and general rules. A
Kshatriya observing this vow with especial rules always achieve
prosperity. Therefore, have we decked ourselves with flowers. Kshatriyas
again, O king, exhibit their energy by their arms and not in speech. It
is, therefore, O son of Vrihadratha, that the speeches uttered by a
Kshatriya are never audacious. O monarch, the creator hath planted his
own energy in the aim of the Kshatriya. If thou wishest to behold it,
thou shalt certainly behold it today. These are the rules of the
ordinance, viz., that an enemy's abode should be entered through a wrong
gate and a friend's abode through the right one. And know, O monarch,
that this also is our eternal vow that having entered the foe's abode for
the accomplishment of our purpose, we accept not the worship offered to
us!"



SECTION XXII

"Jarasandha said,--'I do not recollect if I ever acted injuriously
towards ye! Even upon a careful mental scrutiny I fail to see the injury
I did unto ye. When I have never done ye an injury, why, ye Brahmanas do
ye regard me, who am innocent, as your foe? O, answer me truly, for this,
indeed, is the rule followed by the honest. The mind is pained at the
injury to one's pleasure and morality. That Kshatriya who injures an
innocent man's (sources of) pleasure and morality even if he be otherwise
a great warrior and well-versed in all rules of morality, obtains,
without any doubt the fate of sinners (hereafter) and falls off from
prosperity. The practices of the Kshatriyas are the best of those that
are honest in the three worlds Indeed, those that are acquainted with
morality applaud the Kshatriya practices. Adhering to those practices of
my order with steady soul, I never injure those that are under me. In
bringing this charge, therefore, against me, it appears that ye speak
erroneously!'

"Krishna said,--'O thou of mighty arms, there is a certain person of the
head of a (royal) line who upholdeth the dignity of his race At his
command have we come against thee. Thou hast brought, O king, many of the
Kshatriyas of the world as captives (to thy city.) Having perpetrated
that wicked wrong how dost thou regard thyself as innocent? O best of
monarchs, how can a king act wrongfully towards other virtuous kings? But
thou, O king, treating other kings with cruelty, seekest to offer them as
sacrifice unto the god Rudra! O son of Vrihadratha, this sin committed by
thee may touch even us, for as we are virtuous in our practices, we are
capable of protecting virtue. The slaughter of human being as sacrifice
unto the gods is never seen. Why dost thou, therefore, seek to perform a
sacrifice unto god Sankara by slaughtering human beings? Thou art
addressing persons belonging to thy own order as animals (fit for
sacrifice)! Fool as thou art, who else, O Jarasandha, is capable of
behaving in this way? One always obtaineth the fruits of whatever acts
one performeth under whatever circumstances. Therefore, desirous as we
are of helping all distressed people, we have, for the prosperity of our
race, come hither to slay thee, the slaughterer of our relatives. Thou
thinkest that there is no man among the Kshatriyas (equal to thee). This,
O king, is a great error of judgment on thy part. What Kshatriya is
there, O king, who endued with greatness of soul and recollecting the
dignity of his own parentage, would not ascend to eternal heaven that
hath not its like anywhere, falling in open fight? Know O bull among men,
that Kshatriyas engage themselves in battle, as persons installed in
sacrifices, with heaven in view, and vanquish the whole world! Study of
the Vedas, great fame, ascetic penances, and death in battle, are all
acts that lead to heaven. The attainment of heaven by the three other
acts may be uncertain, but death in battle hath that for its certain
consequence. Death in battle is the sure cause of triumph like Indra's.
It is graced by numerous merits. It is for this reason that he of a
hundred sacrifices (Indra) hath become what he is, and by vanquishing the
Asuras he ruleth the universe. Hostility with whom else than thee is so
sure of leading to heaven, proud as thou art of the excessive strength of
thy vast Magadha host? Don't disregard others, O king. Valour dwelleth in
every man. O king of men, there are many men whose valour may be equal or
superior to thine. As long as these are not known, so long only art thou
noted for thy valour. Thy prowess, O king, can be borne by us. It is,
therefore, that I say so. O king of Magadha, cast off thy superiority and
pride in the presence of those that are thy equals. Go not, O king, with
thy children and ministers and army, into the regions of Yama.
Damvodhava, Kartavirya, Uttara, and Vrihadratha, were kings that met with
destruction, along with all their forces, for having disregarded their
superiors. Desirous of liberating the captive monarchs from thee, know
that we are certainly not Brahmanas. I am Hrishesha otherwise called
Sauri, and these two heroes among men are the sons of Pandu. O king of
Magadha, we challenge thee. Fight standing before us. Either set free all
the monarchs, or go thou to the abode of Yama.

"Jarasandha said,--'I never make a captive of a king without first
vanquishing him. Who hath been kept here that hath not been defeated in
war? This, O Krishna, it hath been said, is the duty that should be
followed by the Kshatriyas, viz., to bring others under sway by the
exhibition of prowess and then to treat them as slaves. Having gathered
these monarchs with the intention of offering them as sacrifices unto the
god, how shall I, O Krishna, from fear liberate them to-day, when I
recollect also the duty I have recited of a Kshatriya? With troops
against troops arrayed in order of battle, or alone against one, or
against two, or against three, at the same time or separately, I am ready
to fight.'"

Vaisampayana said,--"Having spoken thus, and desiring to fight with those
heroes of terrible achievements, king Jarasandha ordered (his son)
Sahadeva to be installed on the throne. Then, O bull of the Bharata race,
the king, on the eve of battle, thought of his two generals Kausika and
Chitrasena. These two, O king, were formerly called by everybody in the
world of men by the respectful appellations of Hansa and Dimvaka. And, O
monarch, that tiger among men, the lord Sauri ever devoted to truth, the
slayer of Madhu, the younger brother of Haladhara, the foremost of all
persons having their senses under complete control, keeping in view the
command of Brahma and remembering that the ruler of Magadha was destined
to be slain in battle by Bhima and not by the descendant of Madhu
(Yadavas), desired not to slay himself king Jarasandha, that foremost of
all men endued with strength, that hero possessed of the prowess of a
tiger, that warrior of terrible valour."



SECTION XXIII

Vaisampayana said,--'then that foremost of all speakers, Krishna of the
Yadava race, addressing king Jarasandha who was resolved upon fighting,
said,--'O king, with whom amongst us three dost thou desire to fight? Who
amongst us shall prepare himself for battle (with thee)?' Thus addressed,
the ruler of Magadha, king Jarasandha of great splendour, expressed his
desire for fighting with Bhima. The priest then, bringing with him the
yellow pigment obtained from the cow and garlands of flowers and other
auspicious articles, as also various excellent medicines for restoring
lost consciousness and alleviating pain, approached Jarasandha, panting
for battle. The king Jarasandha, on whose behalf propitiatory ceremonies
with benedictions were performed by a renowned Brahmana, remembering the
duty of a Kshatriya dressed himself for battle. Taking off his crown and
binding his hair properly, Jarasandha stood up like an ocean bursting its
continents. Then the monarch possessed of terrible prowess, addressing
Bhima. said, 'I will fight with thee. It is better to be vanquished by a
superior person.' And saying this, Jarasandha, that represser of all foes
endued, rushed with great energy at Bhimasena like the Asura Vala or old
who rushed at the chief of the celestials. And the mighty Bhimasena, on
whose behalf the gods had been invoked by Krishna, that cousin of his,
having consulted with advanced towards Jarasandha, impelled by the desire
of fight. Then those tigers among men, those heroes of great prowess,
with their bare arms as their only weapons, cheerfully engaged themselves
in the encounter, each desirous of vanquishing the other. And seizing
each other's arms and twining each other's legs, (at times) they slapped
their arm-pits, causing the enclosure to tremble at the sound. And
frequently seizing each other's necks with their hands and dragging and
pushing it with violence, and each pressing every limb of his body
against every limb of the other, they continued, O exalted one, to slap
their arm-pits (at time). And sometimes stretching their arms and
sometimes drawing them close, and now raising them up and now dropping
them down, they began to seize each other. And striking neck against neck
and forehead against forehead, they caused fiery sparks to come out like
flashes of lightning. And grasping each other in various ways by means of
their arms, and kicking each other with such violence as to affect the
innermost nerves, they struck at each other's breasts with clenched
fists. With bare arms as their only weapons roaring like clouds they
grasped and struck each other like two mad elephants encountering each
other with their trunks. Incensed at each other's blow, they fought on
dragging and pushing each other and fiercely looking at each other like
two wrathful lions. And each striking every limb of the other with his
own and using his arms also against the other, and catching hold of each
other's waist, they hurled each other to a distance. Accomplished in
wrestling, the two heroes clasping each other with their arms and each
dragging the other unto himself, began to press each other with great
violence. The heroes then performed those grandest of all feats in
wrestling called Prishtabhanga, which consisted in throwing each other
down with face towards the earth and maintaining the one knocked down in
that position as long as possible. And employing his arms, each also
performed the feats called Sampurna-murchcha and Purna-kumbha. At times
they twisted each other's arms and other limbs as if these were vegetable
fibres that were to be twisted into chords. And with clenched fists they
struck each other at times, pretending to aim at particular limbs while
the blows descended upon other parts of the body. It was thus that those
heroes fought with each other. The citizens consisting of thousands, of
Brahmanas, Kshatriyas and Vaisyas and Sudras, and even women and the
aged, O tiger among men, came out and gathered there to behold the fight.
And the crowd became so great that it was one solid mass of humanity with
no space between body and body. The sound the wrestlers made by the
slapping of their arms, the seizing of each other's necks for bringing
each other down, and the grasping of each other's legs for dashing each
other to the ground, became so loud that it resembled the roar of thunder
or of falling cliffs. Both of them were foremost of mighty men, and both
took great delight in such encounter. Desirous of vanquishing the other,
each was on the alert for taking advantage of the slightest lapse of the
other. And, O monarch, the mighty Bhima and Jarasandha fought terribly on
in those lists, driving the crowd at times by the motions of their hands
like Vritra and Vasava of old. Thus two heroes, dragging each other
forward and pressing each other backward and with sudden jerks throwing
each other face downward and sideways, mangled each other dreadfully. And
at times they struck each other with their knee-joints. And addressing
each other loudly in stinging speeches, they struck each other with
clenched fists, the blows descending like a mass of stone upon each
other. With broad shoulders and long arms and both well-skilled in
wrestling encounters, they struck each other with those long arms of
theirs that were like maces of iron. That encounter of the heroes
commenced on the first (lunar) day of the month of Kartic (October) and
the illustrious heroes fought on without intermission and food, day and
night, till the thirteenth lunar day. It was on the night of the
fourteenth of the lunar fortnight that the monarch of Magadha desisted
from fatigue. And O king, Janardana beholding the monarch tired,
addressed Bhima of terrible deeds, and as if to stimulate him said,--'O
son of Kunti, a foe that is fatigued cannot be pressed for if pressed at
such a time he may even die. Therefore, O son of Kunti, this king should
not be oppressed by thee. On the other hand, O bull of the Bharata race,
fight with him With thy arms, putting forth as much strength only as thy
antagonist hath now left!' Then that slayer of hostile heroes, the son of
Pandu, thus addressed by Krishna, understood the plight of Jarasandha and
forthwith resolved upon taking his life. And that foremost of all men
endued with strength, that prince of the Kuru race, desirous of
vanquishing the hitherto unvanquished Jarasandha, mustered all his
strength and courage."



SECTION XXIV

Vaisampayana said,--"thus addressed, Bhima firmly resolved upon slaying
Jarasandha, replied unto Krishna of the Yadu race, saying,--O tiger of
the Yadu race, O Krishna, this wretch that yet stayeth before me with
sufficient strength and bent upon fight, should not be forgiven by me.
Hearing these words of Vrikodara (Bhima), that tiger among men, Krishna,
desiring to encourage that hero to accomplish the death of Jarasandha
without any delay, answered,--'O Bhima, exhibit today upon Jarasandha the
strength thou hast luckily derived, the might thou hast obtained from
(thy father), the god Maruta.' Thus addressed by Krishna, Bhima, that
slayer of foes, holding up in the air the powerful Jarasandha, began to
whirl him on high. And, O bull of the Bharata race, having so whirled him
in the air full hundred times, Bhima pressed his knee against
Jarasandha's backbone and broke his body in twain. And having killed him
thus, the mighty Vrikodara uttered a terrible roar. And the roar of the
Pandava mingling with that death knell of Jarasandha, while he was being
broken on Bhima's knee, caused a loud uproar that struck fear into the
heart of every creature. And all the citizens of Magadha became dumb with
terror and many women were even prematurely delivered. And hearing those
roars, the people of Magadha thought that either the Himavat was tumbling
down or the earth itself was being rent asunder. And those oppressors of
all foes then, leaving the lifeless body of the king at the palace gate
where he lay as one asleep, went out of the town. And Krishna, causing
Jarasandha's car furnished with an excellent flagstaff to be made ready
and making the brothers (Bhima and Arjuna) ride in it, went in and
released his (imprisoned) relatives. And those kings rescued from
terrible fate, rich in the possession of jewels, approaching Krishna made
presents unto him of jewels and gems. And having vanquished his foe,
Krishna furnished with weapons and unwounded and accompanied by the kings
(he had released), came out of Girivraja riding in that celestial car (of
Jarasandha). And he also who could wield the bow with both hands
(Arjuna), who was incapable of being vanquished by any of the monarchs on
earth, who was exceedingly handsome in person and well-skilled in the
destruction of the foe, accompanied by the possessor of great strength
(Bhima), came out of that tort with Krishna driving the car whereon he
rode. And that best of cars, incapable of being vanquished by any king,
ridden in by those warriors Bhima and Arjuna, and driven by Krishna,
looked exceedingly handsome. Indeed, it was upon that car that Indra and
Vishnu had fought of old in the battle (with the Asuras) in which Taraka
(the wife of Vrihaspati) had become the immediate cause of much
slaughter. And riding upon that car Krishna now came out of the
hill-fort. Possessed of the splendour of heated gold, and decked with
rows of jingling bells and furnished with wheels whose clatter was like
the roar of clouds, and ever victorious in battle, and always
slaughtering the foe against whom it was driven, it was that very car
riding upon which Indra had slain ninety-nine Asuras of old. And those
bulls among men (the three cousins) having obtained that car became
exceedingly glad. The people of Magadha, behold the long-armed Krishna
along with the two brothers, seated in that car (of Jarasandha) wondered
much. O Bharata, that car, whereunto were yoked celestial horses and
which possessed the speed of the wind, thus ridden upon by Krishna,
looked exceedingly beautiful. And upon that best of cars was a flag-staff
without being visibly attached thereto, and which was the product of
celestial skill. And the handsome flag-staff, possessed of the splendour
of the rainbow, could be seen from the distance of a yojana. And Krishna
while, coming out, thought of Garuda. And Garuda, thought of by his
master, came thither in no time, like a tree of vast proportions standing
in a village worshipped by all. Garuda of immense weight of body and
living upon snakes sat upon that excellent car along with the numberless
open-mouthed and frightfully-roaring creatures on its flag-staff. And
thereupon that best of cars became still more dazzling with its splendour
and was as incapable of being looked at by created being as the midday
sun surrounded by a thousand rays. And, O king, such was that best of
flag-staffs of celestial make that it never struck against any tree nor
could any weapon injure it at all even though visible to men's eyes. And
Achyuta, that tiger among men, riding with the two sons of Pandu upon
that celestial car, the clatter of whose wheels was like the roar of the
clouds, came out of Girivraja. The car upon which Krishna rode had been
obtained by king Vasu from Vasava, and from Vasu by Vrihadratha, and from
the latter in due course by king Jarasandha. And he of long arms and eyes
like lotus-petals and possessed of illustrious reputation, coming out of
Girivraja, stopped (for some time) on a level plain outside the town.
And, O king, all the citizens then, with the Brahmanas at their head,
hastened thither to adore him with due religious rites. And the kings who
had been released from confinement worshipped the slayer of Madhu with
reverence, and addressing him with eulogies said,--O thou of long arms,
thou hast to-day rescued us, sunk in the deep mire of sorrow in the hand
of Jarasandha. Such an act of virtue by thee, O son of Devaki, assisted
by the might of Bhima and Arjuna, is most extraordinary. O Vishnu,
languishing as we all were in the terrible hill-fort of Jarasandha, it
was verily from sheer good fortune alone that thou hast rescued us, O son
of the Yadu race, and achieved thereby a remarkable reputation. O tiger
among men, we bow down to thee. O, command us what we shall do. However
difficult of accomplishment, thy command being made known to us, O lord
(Krishna), it will at once be accomplished by us. Thus addressed by the
monarchs, the high-souled Hrishikesa gave them every assurance and
said,--'Yudhishthira is desirous of performing the sacrifice of Rajasuya.
That monarch, ever guided by virtue, is solicitous of acquiring the
imperial dignity. Having known this from me assist ye him in his
endeavours. Then, O king, all those monarchs with joyous hearts accepted
the words of Krishna, saying,--'So be it! And saying this, those lords of
earth made presents of jewels unto him of the Dasarha race. And Govinda,
moved by kindness towards them, took a portion of those presents,

"Then the son of Jarasandha, the high-souled Sahadeva, accompanied by his
relatives and the principal officers of state, and with his priest in
front came thither. And the prince, bending himself low and making large
presents of jewels and precious stones, worshipped Vasudeva, that god
among men. Then that best of men, Krishna, giving every assurance unto
the prince afflicted with fear, accepted those presents of his of great
value. And Krishna joyfully installed the prince there and then in the
sovereignty of Magadha. And the strong-armed and illustrious son of
Jarasandha, thus installed on the throne by those most exalted of men and
having obtained the friendship of Krishna and treated with respect and
kindness by the two sons of Pritha, re-entered the city of his father.
And that bull amongst men, Krishna, accompanied by the sons of Pritha and
graced with great good fortune, left the city of Magadha, laden with
numerous jewels. Accompanied by the two sons of Pandu, Achyuta (Krishna)
arrived at Indraprastha, and approaching Yudhishthira joyfully addressing
that monarch said,--'O best of kings, from good fortune, the mighty
Jarasandha hath been slain by Bhima, and the kings confined (at
Girivraja) have been all set free. From good fortune also, these two,
Bhima and Dhananjaya, are well and arrived, O Bharata, it their own city
unwounded. Then Yudhishthira worshipped Krishna as he deserved and
embraced Bhima and Arjuna in joy. And the monarch who had no enemy,
having obtained victory through the agency of his brothers in consequence
of the death of Jarasandha, gave himself up to pleasure and merriment
with all his brothers. And the oldest son of Pandu (Yudhisthira) together
with his brothers approached the kings who had come to Indraprastha and
entertaining and worshipping them, each according to his age, dismissed
them all. Commanded by Yudhishthira those kings with joyful hearts, set
out for their respective countries without loss of time, riding upon
excellent vehicles. Thus, O king, did that tiger among men. Janardana of
great intelligence, caused his foe Jarasandha to be slain through the
instrumentality of the Pandavas. And, O Bharata, that chastiser of all
foes having thus caused Jarasandha to be slain, took leave of
Yudhishthira and Pritha, and Draupadi and Subhadra, and Bhimasena and
Arjuna and the twins Nakula and Sahadeva. After taking leave of
Dhananjaya also, he set out for his own city (of Dwarka), riding upon
that best of cars of celestial make, possessed of the speed of the mind
and given unto him by Yudhishthira, filling the ten points of the horizon
with the deep rattle of its wheels. And, O bull of the Bharata race, just
as Krishna was on the point of setting out, the Pandavas with
Yudhishthira at their head walked round that tiger among men who was
never fatigued with exertion.'

"And after the illustrious Krishna, the son of Devaki, had departed (from
Indraprastha) having acquired that great victory and having also
dispelled the fears of the kings, that feat, O Bharata, swelled the fame
of the Pandavas. And, O king, the Pandavas passed their days, continuing
to gladden the heart of Draupadi. And at that time, whatever was proper
and consistent with virtue, pleasure, and profit, continued to be
properly executed by king Yudhishthira in the exercise of his duties of
protecting his subjects."



SECTION XXV

(Digvijaya Parva)

Vaisampayana said,--Arjuna, having obtained that best of bows and that
couple of inexhaustible quivers and that car and flag-staff, as also that
assembly-house, addressing Yudhisthira said,--Bow, weapons, great energy,
allies, territory, fame, army-those, O king, difficult of acquisition
however desirable, have all been obtained by me. I think, therefore, that
what should now be done is for the swelling up of our treasury. I desire,
O best of monarchs, to make the kings (of the earth) pay tributes to us.
I desire to set out, in an auspicious moment of a holy day of the moon
under a favourable constellation for the conquest of the direction that
is presided over by the Lord of treasures (viz. the North)."

Vaisampayana continued,--"King Yudhisthira the just, hearing these words
of Dhananjaya, replied unto him in a grave and collected tone, saying,--O
bull of the Bharata race, set thou out, having made holy Brahmanas utter
benedictions on thee, to plunge thy enemies in sorrow and to fill thy
friend with joy. Victory, O son of Pritha, will surely be thine, and thou
wilt surely obtain thy desires fulfilled.

"Thus addressed, Arjuna, surrounded by a large host, set out in that
celestial car of wonderful achievements he had obtained from Agni. And
Bhimasena also, and those bull among men, the twins, dismissed with
affection by Yudhishthira the just set out, each at the head of a large
army. And Arjuna, the son of the chastiser of Paka then brought under
subjugation that direction (the North) which was presided over by the
Lord of treasures. And Bhimasena overcome by force the East and Sahadeva
the South, and Nakula, O king, acquainted with all the weapons, conquered
the West. Thus while his brothers were so employed, the exalted king
Yudishthira the just stayed within Khandavaprastha in the enjoyment of
great affluence in the midst of friends and relatives."

"Bhagadatta, hearing this, said,--'O thou who hast Kunto for thy mother,
as thou art to me, so is Yudhishthira also. I shall do all this. Tell me,
what else I may do for thee."



SECTION XXVI

Vaisampayana continued,--thus addressed, Dhananjaya replied unto
Bhagadatta, saying,--'If thou wilt give thy promise to do this, thou hast
done all I desire. And having thus subjugated the king of Pragjyotisha,
Dhananjaya of long arms, the son of Kunti, then marched towards the
north--the direction presided over by the lord of treasures. That bull
amongst men, that son of Kunti, then conquered the mountainous tracts and
their outskirts, as also the hilly regions. And having conquered all the
mountains and the kings that reigned there, and bringing them under his
sway, he exacted tributes from all. And winning the affections of those
kings and uniting himself with them, he next marched, O king, against
Vrihanta, the king of Uluka, making this earth tremble with the sound of
his drums, the clatter of his chariot-wheels, and the roar of the
elephants in his train. Vrihanta, however, quickly coming out of his city
followed by his army consisting of four kinds of troops, gave battle to
Falguna (Arjuna). And the fight that took place between Vrihanta and
Dhananjaya was terrible. It so happened that Vrihanta was unable to bear
the prowess of the son of Pandu. Then that invincible king of the
mountainous region regarding the son of Kunti irresistible, approached
him with all his wealth. Arjuna snatched out the kingdom from Vrihanta,
but having made peace with him marched, accompanied by that king, against
Senavindu whom he soon expelled from his kingdom. After this he
subjugated Modapura, Vamadeva, Sudaman, Susankula, the Northern Ulukas,
and the kings of those countries and peoples. Hereafter at the command of
Yudhishthira, O monarch, Arjuna, did not move from the city of Senavindu
but sent his troops only and brought under his sway those five countries
and peoples. For Arjuna, having arrived at Devaprastha, the city of
Senavindu, took up his quarters there with his army consisting of four
kinds of forces. Thence, surrounded by the kings and the peoples he had
subjugated, the hero marched against king Viswagaswa--that bull of Puru's
race. Having vanquished in battle the brave mountaineers, who were all
great warriors, the son of Pandu, O king, then occupied with the help of
his troops, the town protected by the Puru king. Having vanquished in
battle the Puru king, as also the robber tribes, of the mountains, the
son of Pandu brought under his sway the seven tribes called
Utsava-sanketa. That bull of the Kshatriya race then defeated the brave
Kshatriyas of Kashmira and also king Lohita along with ten minor chiefs.
Then the Trigartas, the Daravas, the Kokonadas, and various other
Kshatriyas, O king, advanced against the son of Pandu. That Prince of the
Kuru race then took the delightful town of Avisari, and then brought
under his sway Rochamana ruling in Uraga. Then the son of Indra (Arjuna),
putting forth his might, pressed the delightful town of Singhapura that
was well-protected with various weapons. Then Arjuna, that bull amongst
the son of Pandu, at the head of all his troops, fiercely attacked the
regions called Suhma and Sumala. Then the son of Indra, endued with great
prowess, after pressing them with great force, brought the Valhikas
always difficult of being vanquished, under his sway. Then Falguna, the
son of Pandu, taking with him a select force, defeated the Daradas along
with the Kambojas. Then the exalted son of Indra vanquished the robber
tribes that dwelt in the north-eastern frontier and those also that dwelt
in the woods. And, O great king, the son of Indra also subjugated the
allied tribes of the Lohas, the eastern Kambojas, and northern Rishikas.
And the battle with the Rishikas was fierce in the extreme. Indeed, the
fight that took place between them and the son of Pritha was equal to
that between the gods and the Asuras in which Taraka (the wife of
Vrihaspati) had become the cause of so much slaughter. And defeating, O
king, the Rishikas in the field of battle, Arjuna took from them as
tribute eight horses that were of the colour of the parrot's breast, as
also other horses of the hues of the peacock, born in northern and other
climes and endued with high speed. At last having conquered all the
Himalayas and the Nishkuta mountains, that bull among men, arriving at
the White mountains, encamped on its breast."



SECTION XXVII

Vaisampayana said,--"that heroic and foremost of the Pandavas endued with
great energy, crossing the White mountains, subjugated the country of the
Limpurushas ruled by Durmaputra, after a collision involving a great
slaughter of Kshatriyas, and brought the region under his complete sway.
Having reduced that country, the son of Indra (Arjuna) with a collected
mind marched at the head of his troops to the country called Harataka,
ruled by the Guhakas. Subjugating them by a policy of conciliation, the
Kuru prince beheld (in that region) that excellent of lakes called Manasa
and various other lakes and tanks sacred to the Rishis. And the exalted
prince having arrived at the lake Manasa conquered the regions ruled by
the Gandharvas that lay around the Harataka territories. Here the
conqueror took, as tribute from the country, numerous excellent horses
called Tittiri, Kalmasha, Manduka. At last the son of the slayer of Paka,
arriving in the country of North Harivarsha desired to conquer it.
Thereupon certain frontier-guards of huge bodies and endued with great
strength and energy, coming to him with gallant hearts, said, 'O son of
Pritha, this country can be never conquered by thee. If thou seekest thy
good, return hence. He that entereth this region, if human, is sure to
perish. We have been gratified with thee; O hero, thy conquests have been
enough. Nor is anything to be seen here, O Arjuna, that may be conquered
by thee. The Northern Kurus live here. There cannot be war here. Even if
thou enterest it, thou will not be able to behold anything, for with
human eyes nothing can be seen here. If, however thou seekest anything
else, O Bharata tell us, O tiger among men, so that we may do thy
bidding. Thus addressed by them, Arjuna smilingly addressing them,
said,--'I desire the acquisition of the imperial dignity by Yudhishthira
the just, of great intelligence. If your land is shut against human
beings, I shall not enter it. Let something be paid unto Yudhishthira by
ye as tribute. Hearing these words of Arjuna, they gave him as tribute
many cloths and ornaments of celestial make, silks of celestial texture
and skins of celestial origin.

"It was thus that tiger among men subjugated the countries that lay to
the North, having fought numberless battles with both Kshatriya and
robber tribes. And having vanquished the chiefs and brought them under
his sway he exacted from them much wealth, various gems and jewels, the
horses of the species called Tittiri and Kalmasha, as also those of the
colour of the parrot's wings and those that were like the peacocks in hue
and all endued with the speed of the wind. And surrounded, O king, by a
large army consisting of the four kinds of forces, the hero came back to
the excellent city of Sakraprastha. And Partha offered the whole of that
wealth, together with the animals he had brought, unto Yudhishthira the
just. And commanded by the monarch, the hero retired to a chamber of the
palace for rest."



SECTION XXVIII

Vaisampayana said,--in the meantime, Bhimasena also endued with great
energy, having obtained the assent of Yudhishthira the just marched
towards the eastern direction. And the tiger among the Bharatas,
possessed of great valour and ever increasing the sorrows of his foes,
was accompanied by a mighty host with the full complement of elephants
and horses and cars, well-armed and capable of crushing all hostile
kingdoms. That tiger among men, the son of Pandu, going first into the
great country of the Panchalas, began by various means to conciliate that
tribe. Then that hero, that bull of the Bharata race, within a short
time, vanquished the Gandakas and the Videhas. That exalted one then
subjugated the Dasarnas. There in the country of the Dasarnas, the king
called Sudharman with his bare arms fought a fierce battle with
Bhimasena. And Bhimasena, beholding that feat of the illustrious king,
appointed the mighty Sudharman as the first in command of his forces.
Then Bhima of terrible prowess marched towards the east, causing the
earth itself to tremble with the tread of the mighty host that followed
him. Then that hero who in strength was the foremost of all strong men
defeated in battle Rochamana, the king of Aswamedha, at the head of all
his troops. And the son of Kunti, having vanquished that monarch by
performing feats that excelled in fierceness, subjugated the eastern
region. Then that prince of the Kuru race, endued with great prowess
going into the country of Pulinda in the south, brought Sukumara and the
king Sumitra under his sway. Then, O Janamejaya, that bull in the Bharata
race, at the command of Yudhishthira the just marched against Sisupala of
great energy. The king of Chedi, hearing of the intentions of the son of
Pandu, came out of his city. And that chastiser of all foes then received
the son of Pritha with respect. Then, O king, those bulls of the Chedi
and the Kuru lines, thus met together, enquired after each other's
welfare. Then, O monarch, the king of Chedi offered his kingdom unto
Bhima and said smilingly,--'O sinless one, upon what art thou bent?' And
Bhima thereupon represented unto him the intentions of king Yudhishthira.
And Bhima dwelt there, O king, for thirty nights, duly entertained by
Sisupala. And after this he set out from Chedi with his troops and
vehicles."



SECTION XXIX

Vaisampayana said,--that chastiser of all foes then vanquished king
Srenimat of the country of Kumara, and then Vrihadvala, the king of
Kosala. Then the foremost of the sons of Pandu, by performing feats
excelling in fierceness, defeated the virtuous and mighty king
Dirghayaghna of Ayodhya. And the exalted one then subjugated the country
of Gopalakaksha and the northern Kosalas and also the king of Mallas. And
the mighty one, arriving then in the moist region at the foot of the
Himalayas soon brought the whole country under his sway. And that bull of
Bharata race brought under control in this way diverse countries. And
endued with great energy and in strength the foremost of all strong men,
the son of Pandu next conquered the country of Bhallata, as also the
mountain of Suktimanta that was by the side of Bhallata. Then Bhima of
terrible prowess and long arms, vanquishing in battle the unretreating
Suvahu the king of Kasi, brought him under complete sway. Then that bull
among the sons of Pandu overcame in battle, by sheer force, the great
king Kratha reigning in the region lying about Suparsa. Then the hero of
great energy vanquished the Matsya and the powerful Maladas and the
country called Pasubhumi that was without fear or oppression of any kind.
And the long-armed hero then, coming from that land, conquered Madahara,
Mahidara, and the Somadheyas, and turned his steps towards the north. And
the mighty son of Kunti then subjugated, by sheer force, the country
called Vatsabhumi, and the king of the Bhargas, as also the ruler of the
Nishadas and Manimat and numerous other kings. Then Bhima, with scarcely
any degree of exertion and very soon, vanquished the southern Mallas and
the Bhagauanta mountains. And the hero next vanquished, by policy alone,
the Sarmakas and the Varmakas. And that tiger among men then defeated
with comparative ease that lord of earth, Janaka the king of the Videhas.
And the hero then subjugated strategically the Sakas and the barbarians
living in that part of the country. And the son of Pandu, sending forth
expeditions from Videha, conquered the seven kings of the Kiratas living
about the Indra mountain. The mighty hero then, endued with abundant
energy, vanquished in battle the Submas and the Prasuhmas. And winning
them over to his side, the son of Kunti, possessed of great strength,
marched against Magadha. On his way he subjugated the monarchs known by
the names of Danda and Dandadhara, And accompanied by those monarchs, the
son of Pandu marched against Girivraja. After bringing the son of
Jarasandha under his sway by conciliation and making him pay tribute, the
hero then accompanied by the monarchs he had vanquished, marched against
Kansa. And making the earth tremble by means of his troops consisting of
the four kinds of forces, the foremost of the Pandavas then encountered
Karna that slayer of foes. And, O Bharata, having subjugated Karna and
brought him under his sway, the mighty hero then vanquished the powerful
king of the mountainous regions. And the son of Pandu then slew in a
fierce encounter, by the strength of his arms, the mighty king who dwelt
in Madagiri. And the Pandava then, O king, subjugated in battle those
strong and brave heroes of fierce prowess, viz., the heroic and mighty
Vasudeva, the king of Pundra and king Mahaujah who reigned in
Kausika-kachchha, and then attacked the king of Vanga. And having
vanquished Samudrasena and king Chandrasena and Tamralipta, and also the
king of the Karvatas and the ruler of the Suhmas, as also the kings that
dwelt on the sea-shore, that bull among the Bharatas then conquered all
Mlechchha tribes. The mighty son of the wind-god having thus conquered
various countries, and exacting tributes from them all advanced towards
Lohity. And the son of Pandu then made all the Mlechchha kings dwelling
in the marshy regions on the sea-coast, pay tributes and various kinds of
wealth, and sandal wood and aloes, and clothes and gems, and pearls and
blankets and gold and silver and valuable corals. The Mlechchha kings
showered upon the illustrious son of Kunti a thick downpour of wealth
consisting of coins and gems counted by hundreds of millions. Then
returning to Indraprastha, Bhima of terrible prowess offered the whole of
that wealth unto king Yudhisthira the just."



SECTION XXX

Vaisampayana said,--"thus also Sahadeva, dismissed with affection by king
Yudhisthira the just, marched towards the southern direction accompanied
by a mighty host. Strong in strength, that mighty prince of the Kuru
race, vanquishing completely at the outset the Surasenas, brought the
king of Matsya under his sway. And the hero then, defeating Dantavakra,
the mighty king of the Adhirajas and making him pay tribute,
re-established him on his throne. The prince then brought under his sway
Sukumara and then king Sumitra, and he next vanquished the other Matsyas
and then the Patacharas. Endued with great intelligence, the Kuru warrior
then conquered soon enough the country of the Nishadas and also the high
hill called Gosringa, and that lord of earth called Srenimat. And
subjugating next the country called Navarashtra, the hero marched against
Kuntibhoja, who with great willingness accepted the sway of the
conquering hero. And marching thence to the banks of the Charmanwati, the
Kuru warrior met the son of king Jamvaka, who had, on account of old
hostilities, been defeated before by Vasudeva. O Bharata, the son of
Jamvaka gave battle to Sahadeva. And Sahadeva defeating the prince
marched towards the south. The mighty warrior then vanquished the Sekas
and others, and exacted tributes from them and also various kinds of gems
and wealth. Allying himself with the vanquished tribes the prince then
marched towards the countries that lay on the banks of the Narmada. And
defeating there in battle the two heroic kings of Avanti, called Vinda
and Anuvinda, supported by a mighty host, the mighty son of the twin gods
exacted much wealth from them. After this the hero marched towards the
town of Bhojakata, and there, O king of unfading glory, a fierce
encounter took place between him and the king of that city for two whole
days. But the son of Madri, vanquishing the invincible Bhismaka, then
defeated in battle the king of Kosala and the ruler of the territories
lying on the banks of the Venwa, as also the Kantarakas and the kings of
the eastern Kosalas. The hero then defeating both the Natakeyas and the
Heramvaks in battle, and subjugating the country of Marudha, reduced
Munjagrama by sheer strength. And the son of Pandu then vanquished the
mighty monarchs of the Nachinas and the Arvukas and the various forest
king of that part of the country. Endued with great strength the hero
then reduced to subjection king Vatadhipa. And defeating in battle the
Pulindas, the hero then marched southward. And the younger brother of
Nakula then fought for one whole day with the king of Pandrya. The
long-armed hero having vanquished that monarch marched further to the
south. And then he beheld the celebrated caves of Kishkindhya and in that
region fought for seven days with the monkey-kings Mainda and Dwivida.
Those illustrious kings however, without being tired an the encounter,
were gratified with Sahadeva. And joyfully addressing the Kuru prince,
they said,--'O tiger among the sons of Pandu, go hence, taking with the
tribute from us all. Let the mission of the king Yudhishthira the just
possessed of great intelligence, be accomplished without hindrance. And
taking jewels and gems from them all, the hero marched towards the city
of Mahishmati, and there that bull of men did battle with king Nila. The
battle that took place between king Nila and the mighty Sahadeva the son
of Pandu, that slayer of hostile heroes, was fierce and terrible. And the
encounter was an exceedingly bloody one, and the life of the hero himself
was exposed to great risk, for the god Agni himself assisted king Nila in
that fight. Then the cars, heroes, elephants, and the soldiers in their
coats of mail of Sahadeva's army all appeared to be on fire. And
beholding this the prince of the Kuru race became exceedingly anxious.
And, O Janamejaya, at sight of this the hero could not resolve upon what
he should do.

Janamejaya said,--O regenerate one, why was it that the god Agni become
hostile in battle unto Sahadeva, who was fighting simply for the
accomplishment of a sacrifice (and therefore, for the gratification of
Agni himself)?

Vaisampayana said,--'It is said, O Janamejaya, that the god Agni while
residing in Mahishmati, earned the reputation of a lover. King Nila had a
daughter who was exceedingly beautiful. She used always to stay near the
sacred fire of her father, causing it to blaze up with vigour. And it so
happened that king Nila's fire, even if fanned, would not blaze up till
agitated by the gentle breath of that girl's fair lips. And it was said
in King Nila's palace and in the house of all his subjects that the god
Agni desired that beautiful girl for his bride. And it so happened that
he was accepted by the girl herself. One day the deity assuming the form
of a Brahmana, was happily enjoying the society of the fair one, when he
was discovered by the king. And the virtuous king thereupon ordered the
Brahmana to be punished according to law. At this the illustrious deity
flamed up in wrath. And beholding this, the king wondered much and bent
his head low on the ground. And after some time the king bowing low
bestowed the daughter of his upon the god Agni, disguised as a Brahmana.
And the god Vibhabasu (Agni) accepting that fair-browed daughter of king
Nila, became gracious unto that monarch. And Agni, the illustrious
gratifier of all desires also asked the monarch to beg a boon of him. And
the king begged that his troops might never be struck with panic while
engaged in battle. And from that time, O king, those monarchs who from
ignorance of this, desire to subjugate king Nila's city, are consumed by
Hutasana (Agni). And from that time, O perpetuator of the Kuru race, the
girls of the city of Mahishmati became rather unacceptable to others (as
wives). And Agni by his boon granted them sexual liberty, so that the
women of that town always roam about at will, each unbound to a
particular husband. And, O bull of the Bharata race, from that time the
monarchs (of other countries) forsake this city for fear of Agni. And the
virtuous Sahadeva, beholding his troops afflicted with fear and
surrounded by flames of fire, himself stood there immovable as a
mountain. And purifying himself and touching water, the hero (Sahadeva)
then addressed Agni, the god that sanctifieth everything, in these
words,--

'I bow unto thee, O thou whose track is always marked with smoke. These
my exertions are all for thee. O thou sanctifier of all, thou art the
mouth of the gods and thou art Sacrifice personified. Thou art called
Pavaka because thou sanctifiest everything, and thou art Havyavahana,
because thou carriest the clarified butter that is poured on thee. The
Veda have sprung for ministering unto thee, and, therefore, thou art
called Jataveda. Chief of the gods as thou art, thou art called
Chitrabhanu, Anala, Vibhavasu, Hutasana, Jvalana, Sikhi, Vaiswanara,
Pingesa, Plavanga, Bhuritejah. Thou art he from whom Kumara (Kartikeya)
had his origin; thou art holy; thou art called Rudragarva and
Hiranyakrit. Let thee, O Agni, grant me energy, let Vayu grant me life,
let Earth grant me nourishment and strength, and let Water grant me
prosperity. O Agni, thou who art the first cause of the waters, thou who
art of great purity, thou for ministering unto whom the Vedas have
sprung, thou who art the foremost of the deities, thou who art their
mouth, O purify me by thy truth. Rishis and Brahmanas, Deities and Asuras
pour clarified butter every day, according to the ordinance into thee
during sacrifices. Let the rays of truth emanating from thee, while thou
exhibitest thyself in those sacrifices, purify me. Smoke-bannered as thou
art and possessed of flames, thou great purifier from all sins born of
Vayu and ever present as thou art in all creatures, O purify me by the
rays of thy truth. Having cleansed myself thus cheerfully, O exalted one,
do I pray unto thee. O Agni, grant me now contentment and prosperity, and
knowledge and gladness.

Vaisampayana continued.--'He that will pour clarified butter into Agni
reciting these mantras, will ever be blessed with prosperity, and having
his soul under complete control will also be cleansed from all his sins.

"Sahadeva, addressing Agni again, said,--'O carrier of the sacrificial
libations, it behoveth thee not to obstruct a sacrifice!' Having said
this, that tiger among men--the son of Madri--spreading some kusa grass
on earth sat down in expectation of the (approaching) fire and in front
of those terrified and anxious troops of his. And Agni, too, like the
ocean that never transgresseth its continents, did not pass over his
head. On the other hand approaching Sahadeva quietly and addressing that
prince of the Kuru race, Agni that god of men gave him every assurance
and said,--'O thou of the Kuru race, rise up from this posture. O rise
up, I was only trying thee. I know all thy purpose, as also those of the
son of Dharma (Yudhisthira). But, O best of the Bharata race, as long as
there is a descendant of king Nila's line, so long should this town be
protected by me. I will, however O son of Pandu, gratify the desires of
thy heart. And at these words of Agni, O bull of the Bharata race, the
son of Madri rose up with a cheerful heart, and joining his hands and
bending his head worshipped that god of fire, sanctifier of all beings.
And at last, after Agni had disappeared, king Nila came there, and at the
command of that deity, worshipped with due rites Sahadeva, that tiger
among men--that master of battle. And Sahadeva accepted that worship and
made him pay tribute. And having brought king Nila under his sway thus,
the victorious son of Madri then went further towards the south. The
long-armed hero then brought the king of Tripura of immeasurable energy
under his sway. And next turning his forces against the Paurava kingdom,
he vanquished and reduced to subjection the monarch thereof. And the
prince, after this, with great efforts brought Akriti, the king of
Saurashtra and preceptor of the Kausikas under his sway. The virtuous
prince, while staying in the kingdom of Saurashtra sent an ambassador
unto king Rukmin of Bhishmaka within the territories of Bhojakata, who,
rich in possessions and intelligence, was the friend of Indra himself.
And the monarch along with his son, remembering their relationship with
Krishna, cheerfully accepted, O king, the sway of the son of Pandu. And
the master of battle then, having exacted jewels and wealth from king
Rukmin, marched further to the south. And, endued with great energy and
great strength, the hero then, reduced to subjection, Surparaka and
Talakata, and the Dandakas also. The Kuru warrior then vanquished and
brought under his subjection numberless kings of the Mlechchha tribe
living on the sea coast, and the Nishadas and the cannibals and even the
Karnapravarnas, and those tribes also called the Kalamukhas who were a
cross between human beings and Rakshasas, and the whole of the Cole
mountains, and also Surabhipatna, and the island called the Copper
island, and the mountain called Ramaka. The high-souled warrior, having
brought under subjection king Timingila, conquered a wild tribe known by
the name of the Kerakas who were men with one leg. The son of Pandu also
conquered the town of Sanjayanti and the country of the Pashandas and the
Karahatakas by means of his messengers alone, and made all of them pay
tributes to him. The hero brought under his subjection and exacted
tributes from the Paundrayas and the Dravidas along with the Udrakeralas
and the Andhras and the Talavanas, the Kalingas and the Ushtrakarnikas,
and also the delightful city of Atavi and that of the Yavanas. And, O
king of kings, that slayer of all foes, the virtuous and intelligent son
of Madri having arrived at the sea-shore, then despatched with great
assurance messengers unto the illustrious Vibhishana, the grandson of
Pulastya. And the monarch willingly accepted the sway of the son of
Pandu, for that intelligent and exalted king regarded it all as the act
of Time. And he sent unto the son of Pandu diverse kinds of jewels and
gems, and sandal and also wood, and many celestial ornaments, and much
costly apparel, and many valuable pearls. And the intelligent Sahadeva,
accepting them all, returned to his own kingdom.

"Thus it was, O king, that slayer of all foes, having vanquished by
conciliation and war numerous kings and having also made them pay
tribute, came back to his own city. The bull of the Bharata race, having
presented the whole of that wealth unto king Yudhisthira the just
regarded himself, O Janamejaya, as crowned with success and continued to
live happily."



SECTION XXXI

Vaisampayana said,--"I shall now recite to you the deeds and triumphs of
Nakula, and how that exalted one conquered the direction that had once
been subjugated by Vasudeva. The intelligent Nakula, surrounded by a
large host, set out from Khandavaprastha for the west, making this earth
tremble with the shouts and the leonine roars of the warriors and the
deep rattle of chariot wheels. And the hero first assailed the
mountainous country called Rohitaka that was dear unto (the celestial
generalissimo) Kartikeya and which was delightful and prosperous and full
of kine and every kind of wealth and produce. And the encounter the son
of Pandu had with the Mattamyurakas of that country was fierce. And the
illustrious Nakula after this, subjugated the whole of the desert country
and the region known as Sairishaka full of plenty, as also that other one
called Mahetta. And the hero had a fierce encounter with the royal sage
Akrosa. And the son of Pandu left that part of the country having
subjugated the Dasarnas, the Sivis, the Trigartas, the Amvashtas, the
Malavas, the five tribes of the Karnatas, and those twice born classes
that were called the Madhyamakeyas and Vattadhanas. And making circuitous
journey that bull among men then conquered the (Mlechcha) tribes called
the Utsava-sanketas. And the illustrious hero soon brought under
subjection the mighty Gramaniya that dwelt on the shore of the sea, and
the Sudras and the Abhiras that dwelt on the banks of the Saraswati, and
all those tribes that lived upon fisheries, and those also that dwelt on
the mountains, and the whole of the country called after the five rivers,
and the mountains called Amara, and the country called Uttarayotisha and
the city of Divyakutta and the tribe called Dwarapala. And the son of
Pandu, by sheer force, reduced to subjection the Ramathas, the Harahunas,
and various kings of the west. And while staying there Nakula sent. O
Bharata, messengers unto Vasudeva. And Vasudeva with all the Yadavas
accepted his sway. And the mighty hero, proceeding thence to Sakala, the
city of the Madras, made his uncle Salya accept from affection the sway
of the Pandavas. And, O monarch, the illustrious prince deserving the
hospitality and entertainment at his uncle's hands, was well entertained
by his uncle. And skilled in war, the prince, taking from Salya a large
quantity of jewels and gems, left his kingdom. And the son of Pandu then
reduced to subjection the fierce Mlechchas residing on the sea coast, as
also the wild tribes of the Palhavas, the Kiratas, the Yavanas, and the
Sakas. And having subjugated various monarchs, and making all of them pay
tributes, Nakula that foremost of the Kurus, full of resources, retraced
his way towards his own city. And, O king, so great was the treasure
which Nakula brought that ten thousand camels could carry it with
difficulty on their backs. And arriving at Indraprastha, the heroic and
fortunate son of Madri presented the whole of that wealth unto
Yudhishthira.

"Thus, O king, did Nakula subjugate the countries that lay to the
west--the direction that is presided over by the god Varuna, and that had
once before been subjugated by Vasudeva himself!"



SECTION XXXII

(Rajasuyika Parva)

Vaisampayana said,--"in consequence of the protection afforded by
Yudhisthira the just, and of the truth which he ever cherished in his
behaviour, as also of the check under which he kept all foes, the
subjects of that virtuous monarch were all engaged in their respective
avocations. And by reason of the equitable taxation and the virtuous rule
of the monarch, clouds in his kingdom poured as much rain as the people
desired, and the cities and the town became highly prosperous. Indeed as
a consequence of the monarch's acts; every affair of the kingdom,
especially cattle bleeding, agriculture and trade prospered highly. O
king, during those days even robbers and cheats never spoke lies amongst
themselves, nor they that were the favourites of the monarch. There were
no droughts and floods and plagues and fires and premature deaths in
those days of Yudhishthira devoted to virtue. And it was only for doing
agreeable services, or for worshipping, or for offering tributes that
would not impoverish, that other kings used to approach Yudhisthira (and
not for hostility or battle.) The large treasure room of the king became
so much filled with hoards of wealth virtuously obtained that it could
not be emptied even in a hundred years. And the son of Kunti,
ascertaining the state of his treasury and the extent of his possessions,
fixed his heart upon the celebration of a sacrifice. His friends and
officers, each separately and all together, approaching him said,--'The
time hath come, O exalted one, for thy sacrifice. Let arrangements,
therefore, be made without loss of time.' While they were thus talking,
Hari (Krishna), that omniscient and ancient one, that soul of the Vedas,
that invincible one as described by those that have knowledge, that
foremost of all lasting existences in the universe, that origin of all
things, as also that in which all things come to be dissolved, that lord
of the past, the future, and the present Kesava--the slayer of Kesi, and
the bulwark of all Vrishnis and the dispeller of all fear in times of
distress and the smiter of all foes, having appointed Vasudeva to the
command of the (Yadava) army, and bringing with him for the king
Yudhishthira just a large mass of treasure; entered that excellent city
of cities. Khandava, himself surrounded by a mighty host and filling the
atmosphere with the rattle of his chariot-wheels. And Madhava, that tiger
among men enhancing that limitless mass of wealth the Pandavas had by
that inexhaustible ocean of gems he had brought, enhanced the sorrows of
the enemies of the Pandavas. The capital of the Bharata was gladdened by
Krishna's presence just as a dark region is rendered joyful by the sun or
a region of still air by a gentle breeze. Approaching him joyfully and
receiving him with due respect, Yudhishthira enquired of his welfare. And
after Krishna had been seated at ease, that bull among men, the son of
Pandu, with Dhaumya and Dwaipayana and the other sacrificial priests and
with Bhima and Arjuna and the twins, addressed Krishna thus,--

'O Krishna it is for thee that the whole earth is under my sway. And, O
thou of the Vrishni race, it is through thy grace that vast wealth had
been got by me. And, O son of Devaki, O Madhava, I desire to devote that
wealth according to the ordinance, unto superior Brahmanas and the
carrier of sacrificial libations. And, O thou of the Dasarha race, it
behoveth thee, O thou of mighty arms, to grant me permission to celebrate
a sacrifice along with thee and my younger brothers. Therefore, O
Govinda, O thou of long arms, install thyself at that sacrifice; for, O
thou of the Dasarha race, if thou performed the sacrifice, I shall be
cleansed of sin. Or, O exalted one, grant permission for myself being
installed at the sacrifice along with these my younger brothers, for
permitted by thee, O Krishna. I shall be able to enjoy the fruit of an
excellent sacrifice.

Vaisampayana continued,--"Unto Yudhisthira after he had said this,
Krishna, extolling his virtues, said.--'Thou, O tiger among kings,
deservest imperial dignity. Let, therefore, the great sacrifice be
performed by thee. And if thou performest that sacrifice an obtainest its
fruit we all shall regard ourselves as crowned with success. I am always
engaged in seeking good. Perform thou then the sacrifice thou desirest.
Employ me also in some office for that purpose, for I should obey all thy
commands. Yudhisthira replied--O Krishna, my resolve is already crowned
with fruit, and success also is surely mine, when thou, O Harishikesa,
hast arrived here agreeably to my wish!'

Vaisampayana continued,--"Commanded by Krishna, the son of Pandu along
with his brothers set himself upon collecting the materials for the
performance of the Rajasuya sacrifice. And that chastiser of all foes,
the son of Pandu, then commanded Sahadeva that foremost of all warriors
and all ministers also, saying,--Let persons be appointed to collect
without loss of time, all those articles which the Brahmanas have
directed as necessary for the performance of this sacrifice, and all
materials and auspicious necessaries that Dhaumya may order as required
for it, each of the kind needed and one after another in due order. Let
Indrasena and Visoka and Puru with Arjuna for his charioteer be engaged
to collect food if they are to please me. Let these foremost of the Kurus
also gather every article of agreeable taste and smell that may delight
and attract the hearts of the Brahmanas.'

"Simultaneously with these words of king Yudhisthira the just, Sahadeva
that foremost of warriors, having accomplished everything, represented
the matter to the king. And Dwaipayana, O king, then appointed as
sacrificial priests exalted Brahmanas that were like the Vedas themselves
in embodied forms. The son of Satyavati became himself the Brahma of that
sacrifice. And that bull of the Dhananjaya race, Susaman, became the
chanter of the Vedic (Sama) hymns. Yajnavalkya devoted to Brahma became
the Adhyaryu, and Paila--the son of Vasu and Dhaumya became the Hotris.
And O bull of the Bharata race, the disciples and the sons of these men,
all well-acquainted with the Vedas and the branches of the Vedas, became
Hotragts. And all of them, having uttered benedictions and recited the
object of the sacrifice, worshipped, according to the ordinance the large
sacrificial compound. Commanded by the Brahmanas, builders and artificers
erected numerous edifices there that were spacious and well-perfumed like
unto the temples of the gods. After these were finished, that best of
kings and that bull among men Yudhishthira. commanded his chief adviser
Sahadeva, saying,--'Despatch thou, without loss of time, messengers
endued with speed to invite all to the sacrifice. And Sahadeva, hearing
these words of the king, despatched messengers telling them,--'Invite ye
all the Brahmanas in the kingdom and all the owners of land (Kshatriyas)
and all the Vaisyas and also all the respectable Sudras, and bring them
hither!'

Vaisampayana continued,--"Endued with speed, these messengers then, thus
commanded, invited everybody according to the orders of the Pandava,
without losing any time, and brought with them many persons, both friends
and strangers. Then, O Bharata, the Brahmanas at the proper time
installed Yudhishthira the son of Kunti at the Rajasuya sacrifice. And
after the ceremony of installation was over, that foremost of men, the
virtuous king Yudhishthira the just like the god Dharma himself in human
frame, entered the sacrificial compound, surrounded by thousands of
Brahmanas and his brothers and the relatives and friends and counsellors,
and by a large number of Kshatriya kings who had come from various
countries, and by the officers of State. Numerous Brahmanas, well-skilled
in all branches of knowledge and versed in the Vedas and their several
branches, began to pour in from various countries. Thousands of
craftsmen, at the command of king Yudhishthira the just, erected for
those Brahmanas with their attendants separate habitations well-provided
with food and clothes and the fruits and flowers of every season. And, O
king, duly worshipped by the monarch the Brahmanas continued to reside
there passing their time in conversation on diverse topics and beholding
the performances of actors and dancers. And the clamour of high-souled
Brahmanas, cheerfully eating and talking, was heard there without
intermission. 'Give,' and 'Eat' were the words that were heard there
incessantly and every day. And, O Bharata, king Yudhishthira the just
gave unto each of those Brahmanas thousands of kine and beds and gold
coins and damsels.

Thus commenced on earth the sacrifice of that unrivalled hero, the
illustrious son of Pandu, like the sacrifice in heaven of Sakra himself.
Then that bull among men, king Yudhishthira despatched Nakula the son of
Pandu unto Hastinapura to bring Bhishma and Drona, Dhritarashtra and
Vidura and Kripa and those amongst his cousins that were well-disposed
towards him."



SECTION XXXIII

Vaisampayana said,--"the ever-victorious Nakula, the son of Pandu, having
reached Hastinapura, formally invited Bhishma and Dhritarashtra. The
elder of the Kuru race with the preceptor at their head, invited with due
ceremonies, came with joyous hearts to that sacrifice, with Brahmanas
walking before them. And, O hull of the Bharata race, having heard of
king Yudhishthira's sacrifice, hundreds of other Kshatriyas acquainted
with the nature of the sacrifice, with joyous hearts came there from
various countries, desiring to behold king Yudhishthira the son of Pandu
and his sacrificial mansion, and brought with them many costly jewels of
various kinds. And Dhritarashtra and Bhishma and Vidura of high
intelligence; and all Kaurava brothers with Duryyodhana at their head;
and Suvala the king of Gandhara and Sakuni endued with great strength;
and Achala, and Vrishaka, and Karna that foremost of all charioteers; and
Salya endued with great might and the strong Valhika; and Somadatta, and
Bhuri of the Kuru race, and Bhurisravas and Sala; and Aswatthama, Kripa,
Drona, and Jayadratha, the ruler of Sindhu; and Yajnasena with his sons,
and Salya that lord of earth and that great car warrior king Bhagadatta
of Pragjyotisha accompanied by all Mlechcha tribes inhabiting the marshy
regions on the sea-shore; and many mountain kings, and king Vrihadvala;
and Vasudeva the king of the Paundrayas, and the kings of Vanga and
Kalinga; and Akastha and Kuntala and the kings of the Malavas and the
Andhrakas; and the Dravidas and the Singhalas and the king of Kashmira,
and king Kuntibhoja of great energy and king Gauravahana, and all the
other heroic kings of Valhika; and Virata with his two sons, and Mavella
endued with great might; and various kings and princes ruling in various
countries; and, O Bharata king Sisupala endued with great energy and
invincible in battle accompanied by his son--all of them came to the
sacrifice of the son of Pandu. And Rama and Aniruddha and Kanaka and
Sarana; and Gada, Pradyumna, Shamva, and Charudeshna of great energy; and
Ulmuka and Nishatha and the brave Angavaha; and innumerable other
Vrishnis--all mighty car-warriors--came there.

"These and many other kings from the middle country came, O monarch, to
that great Rajasuya sacrifice of the son of Pandu. And, O king, at the
command of king Yudhishthira the just, mansions were assigned to all
those monarchs, that were full of various kinds of edibles and adorned
with tanks and tall trees. And the son of Dharma worshipped all those
illustrious monarchs as they deserved. Worshipped by the king they
retired to mansions that were assigned to them. Those mansions were
(white and high) like the cliffs of Kailasa, and delightful to behold,
and furnished with every kind of furniture. They were enclosed on all
sides with well-built and high white-washed walls; their windows were
covered with net-works of gold and their interiors were furnished with
rows of pearls, their flights of stairs were easy of ascent and the
floors were all laid over with costly carpets. They were all hung over
with garlands of flowers and perfumed with excellent aloes. White as snow
or the moon, they looked extremely handsome even from the distance of a
yojana. Their doors and entrances were set uniformly and were wide enough
to admit a crowd of persons. Adorned with various costly articles and
built with various metals, they looked like peaks of the Himavat. Having
rested a while in those mansions the monarchs beheld king Yudhishthira
the just surrounded by numerous Sadasyas (sacrificial priests) and ever
performing sacrifices distinguished by large gifts to Brahmanas. That
sacrificial mansion wherein were present the kings and Brahmanas and
great Rishis looked, O king, as handsome as heaven itself crowded with
the gods!"

Thus ends the thirty-fourth section in the Rajasuyika Parva of the Sabha
Parva.



SECTION XXXIV

Vaisampayana said,--"then, O king, Yudhishthira, having approached and
worshipped his grandfather and his preceptor, addressed Bhishma and Drona
and Kripa and the son of Drona and Duryyodhana and Vivingsati, and
said,--'Help me ye all in the mater of this sacrifice. This large
treasure that is here is yours. Consult ye with one another and guide me
as ye desire.

"The eldest of the sons of Pandu, who had been installed at the
sacrifice, having said this unto all, appointed every one of them to
suitable offices. He appointed Dussasana to superintend the department of
food and other enjoyable articles. Aswatthama was asked to attend on the
Brahmanas. Sanjaya was appointed to offer return-worship unto the kings.
Bhishma and Drona, both endued with great intelligence, were appointed to
see what was done and what was left undone. And the king appointed Kripa
to look after the diamonds and gold and the pearls and gems, as also
after the distribution of gifts to Brahmanas. And so other tigers among
men were appointed to similar offices. Valhika and Dhritarashtra and
Somadatta and Jayadratha, brought thither by Nakula, went about, enjoying
themselves as lords of the sacrifice. Vidura otherwise called Kshatta,
conversant with every rule of morality, became the disburser. Duryyodhana
became the receiver of the tributes that were brought by the kings.
Krishna who was himself the centre of all worlds and round whom moved
every creature, desirous of acquiring excellent fruits, was engaged at
his own will in washing the feet of the Brahmanas.

"And desirous of beholding that sacrificial mansion, as also king
Yudhishthira the just, none came there with tribute less than a thousand
(in number, weight or measure). Everyone honoured the king Yudhishthira
the just with large presents of jewels. And each of the kings made a
present of his wealth, flattering himself with the proud belief that the
jewels he gave would enable the Kuru king Yudhisthira to complete his
sacrifice. And, O monarch, the sacrificial compound of the illustrious
son of Kunti looked extremely handsome--with the multitude of palaces
built so as to last for ever and crowded with guards and warriors. These
were so high that their tops touched the cars of the gods that came to
behold that sacrifice; as also with the cars themselves of the
celestials, and with the dwelling of the Brahmanas and the mansions made
there for the kings resembling the cars of the celestials and adorned
with gems and filled with every kind of wealth, and lastly with crowds of
the kings that came there all endued with beauty and wealth. Yudhisthira,
as though vying with Varuna himself in wealth, commenced the sacrifice
(of Rajasuya) distinguished by six fires and large gifts to Brahmanas.
The King gratified everybody with presents of great value and indeed with
every kind of object that one could desire. With abundance of rice and of
every kind of food, as also with a mass of jewels brought as tribute,
that vast concourse consisted of persons every one of whom was fed to the
full. The gods also were gratified at the sacrifice by the Ida, clarified
butter, Homa and libations poured by the great Rishis versed in mantras
and pronunciation. Like the gods, the Brahmanas also were gratified with
the sacrificial gifts and food and great wealth. And all the other orders
of men also were gratified at that sacrifice and filled with joy."



SECTION XXXV

(Arghyaharana Parva)

"Vaisampayana said,--On the last day of the sacrifice when the king was
to be sprinkled over with the sacred water, the great Brahmana Rishis
ever deserving of respectful treatment, along with the invited kings,
entered together the inner enclosure of the sacrificial compound. And
those illustrious Rishis with Narada as their foremost, seated at their
ease with those royal sages within that enclosure, looked like the gods
seated in the mansion of Brahma in the company of the celestial Rishis.
Endued with immeasurable energy those Rishis, having obtained leisure,
started various topics of conversation. 'This is so,' 'This is not so,'
'This is even so.' 'This cannot be otherwise,'--thus did many of them
engage in discussions with one another. Some amongst the disputants, by
well-chosen arguments made the weaker position appear the stronger and
the stronger the weaker. Some disputants endued with great intelligence
fell upon the position urged by others like hawks darting at meat thrown
up into the air, while some amongst them versed in the interpretations of
religious treatises and others of rigid vows, and well-acquainted with
every commentary and gloss engaged themselves in pleasant converse. And,
O king, that platform crowded with gods, Brahmanas and great Rishis
looked extremely handsome like the wide expanse of the firmament studded
with stars. O monarch, there was then no Sudra near that platform of
Yudhisthira's mansion, nor anybody that was without vows.

"And Narada, beholding the fortunate Yudhisthira's prosperity that was
born of that sacrifice, became highly gratified. Beholding that vast
concourse all the Kshatriyas, the Muni Narada, O king of men, became
thoughtful. And, O bull amongst men, the Rishi began to recollect the
words he had heard of old in the mansion of Brahma regarding the
incarnation on earth of portions of every deity. And knowing, O son of
the Kuru race, that that was a concourse (of incarnate) gods, Narada
thought in his mind of Hari with eyes like lotus-petals. He knew that
that creator himself of every object one, that exalted of all
gods--Narayana--who had formerly commanded the celestials, saying,--'Be
ye born on earth and slay one another and come back to heaven'--that
slayer of all the enemies of the gods, that subjugator of all hostile
towns, in order to fulfil his own promise, had been born in the Kshatriya
order. And Narada knew that the exalted and holy Narayana, also called
Sambhu the lord of the universe, having commanded all the celestials
thus, had taken his birth in the race of Yadus and that foremost of all
perpetuator of races, having sprung from the line of the Andhaka-Vrishnis
on earth was graced with great good fortune and was shining like the moon
herself among stars. Narada knew that Hari the grinder of foes, whose
strength of arm was ever praised by all the celestials with Indra among
them, was then living in the world in human form. Oh, the Self-Create
will himself take away (from the earth) this vast concourse of Kshatriyas
endued with so much strength. Such was the vision of Narada the
omniscient who knew Hari or Narayana to be that Supreme Lord whom
everybody worshipped with sacrifice. And Narada, gifted with great
intelligence and the foremost of all persons and conversant with
morality, thinking of all this, sat at that sacrifice of the wise king
Yudhisthira the just with feelings of awe.

"Then Bhishma, O king, addressing king Yudhisthira the just, said, "O
Bharata, let Arghya (an article of respect) be offered unto the kings as
each of them deserveth. Listen, O Yudhishthira, the preceptor, the
sacrificial priest, the relative, the Snataka, the friend, and the king,
it hath been said are the six that deserve Arghya. The wise have said
that when any of these dwell with one for full one year he deserveth to
be worshipped with Arghya. These kings have been staying with us for some
time. Therefore, O king, let Arghyas be procured to be offered unto each
of them. And let an Arghya be presented first of all unto him among those
present who is the foremost.

"Hearing these words of Bhishma, Yudhishthira said--'O Grandsire, O thou
of the Kuru race, whom thou deemest the foremost amongst these and unto
whom the Arghya should be presented by us, O tell me.'

"Vaisampayana continued,--Then, O Bharata, Bhishma the son of Santanu,
judged it by his intelligence that on earth Krishna was the foremost of
all. And he said--'As is the sun among all luminous objects, so is the
one (meaning Krishna) (who shines like the sun) among us all, in
consequence of his energy, strength and prowess. And this our sacrificial
mansion is illuminated and gladdened by him as a sunless region by the
sun, or a region of still air by a gust of breeze. Thus commanded by
Bhishma, Sahadeva endued with great prowess duly presented the first
Arghya of excellent ingredients unto Krishna of the Vrishni race. Krishna
also accepted it according to the forms of the ordinance. But Sisupala
could not bear to see that worship offered unto Vasudeva. And this mighty
king of Chedi, reproving in the midst of that assembly both Bhishma and.
Yudhishthira, censured Vasudeva thereafter."



SECTION XXXVI

"Sisupala said--'O thou of the Kuru race, this one of the Vrishni race
doth not deserve royal worship as if he were a king, in the midst of all
these illustrious monarchs. O son of Pandu, this conduct of thine in thus
willingly worshipping him with eyes like lotus-petals is not worthy of
the illustrious Pandavas. Ye sons of Pandu. Ye are children. Ye know not
what morality is, for that is very subtle. Bhishma, this son also of
Ganga is of little knowledge and hath transgressed the rules of morality
(by giving ye such counsel). And, O Bhishma, if one like thee, possessed
of virtue and morality acteth from motives of interest, he is deserving
of censure among the honest and the wise. How doth he of the Dasarha
race, who is not even a king, accept worship before these kings and how
is it that he hath been worshipped by ye? O bull of the Kuru race, if
thou regardest Krishna as the oldest in age, here is Vasudeva, and how
can his son be said so in his presence? Or, if thou regardest Vasudeva as
your well-wisher and supporter, here is Drupada; how then can Madhava
deserve the (first) worship? Or, O son of Kuru, regardest thou Krishna as
preceptor? When Drona is here, how hast thou worshipped him of the
Vrishni race? Or, O son of Kuru, regardest thou Krishna as the Ritwija?
When old Dwaipayana is here, how hath Krishna been worshipped by thee?
Again when old Bhishma, the son of Santanu, that foremost of men who is
not to die save at his own wish is here, why, O king, hath Krishna been
worshipped by thee? When the brave Aswatthaman, versed in every branch of
knowledge is here, why, O king, hath Krishna, O thou of the Kuru race,
been worshipped by thee? When that King of kings, Duryyodhana, that
foremost of men, is here, as also Kripa the preceptor of the Bharata
princes, why hath Krishna been worshipped by thee? How, O son of Pandu,
passing over Druma, the preceptor of the Kimpurusas, hast thou worshipped
Krishna? When the invincible Bhishmaka and king Pandya possessed of every
auspicious mark, and that foremost of kings--Rukmi and Ekalavya and
Salya, the king of the Madras, are here, how, O son of Pandu, hast thou
offered the first worship unto Krishna? Here also is Karna ever boasting
of his strength amongst all kings, and (really) endued with great might,
the favourite disciple of the Brahmana Jamadagnya, the hero who
vanquished in battle all monarchs by his own strength alone. How, O
Bharata, hast thou, passing him over, offered the first worship unto
Krishna? The slayer of Madhu is neither a sacrificial priest nor a
preceptor, nor a king. That thou hast notwithstanding all these
worshipped him, O chief of the Kurus, could only have been from motives
of gain. If, O Bharata, it was your wish to offer the first worship unto
the slayer of Madhu, why were these monarchs brought here to be insulted
thus? We have not paid tributes to the illustrious son of Kunti from
fear, from desire of gain, or from having been won over by conciliation.
On the other hand, we have paid him tribute simply because he hath been
desirous of the imperial dignity from motives of virtue. And yet he it is
that thus insulteth us. O king, from what else, save motives of insult,
could it have been that thou hast worshipped Krishna, who possesseth not
the insignia of royalty, with the Arghya in the midst of the assembled
monarchs? Indeed, the reputation for virtue that the son of Dharma hath
acquired, hath been acquired by him without cause, for who would offer
such undue worship unto one that hath fallen off from virtue. This wretch
born in the race of the Vrishnis unrighteously slew of old the
illustrious king Jarasandha. Righteousness hath today been abandoned by
Yudhishthira and meanness only hath been displayed by him in consequence
of his having offered the Arghya to Krishna. If the helpless sons of
Kunti were affrighted and disposed to meanness, thou, O Madhava, ought to
have enlightened them as to thy claims to the first worship? Why also, O
Janarddana, didst thou accept the worship of which thou art unworthy,
although it was offered unto thee by those mean-minded princes? Thou
thinkest much of the worship unworthily offered unto thee, like a dog
that lappeth in solitude a quantity of clarified butter that it hath
obtained. O Janarddana, this is really no insult offered unto the
monarchs; on the other hand it is thou whom the Kurus have insulted.
Indeed, O slayer of Madhu, as a wife is to one that is without virile
power, as a fine show is to one that is blind, so is this royal worship
to thee who art no king. What Yudhishthira is, hath been seen; what
Bhishma is, hath been seen; and what this Vasudeva is hath been seen.
Indeed, all these have been seen as they are!"

"Having spoken these words, Sisupala rose from his excellent seat, and
accompanied by the kings, went out of that assembly."



SECTION XXXVII

"Vaisampayana said,--Then the king Yudhishthira hastily ran after
Sisupala and spoke unto him sweetly and in a conciliating tone the
following words,--'O lord of earth, what thou hast said is scarcely
proper for thee. O king, it is highly sinful and needlessly cruel. Insult
not Bhishma, O king, by saying that he doth not know what virtue is.
Behold, these many kings, older than thou art, all approve of the worship
offered unto Krishna. It behoveth thee to bear it patiently like them. O
ruler of Chedi, Bhishma knoweth Krishna truly. Thou knowest him not so
well as this one of the Kuru race.'"

"Bhishma also, after this, said,--He that approveth not the worship
offered unto Krishna, the oldest one in the universe, deserveth neither
soft words nor conciliation. The chief of warriors of the Kshatriya rare
who having overcome a Kshatriya in battle and brought him under his
power, setteth him free, becometh the guru (preceptor or master) of the
vanquished one. I do not behold in this assembly of kings even one ruler
of men who hath not been vanquished in battle by the energy of this son
of the Satwata race. This one (meaning Krishna) here, of undefiled glory,
deserveth to be worshipped not by ourselves alone, but being of mighty
arms, he deserveth to be worshipped by the three worlds also. Innumerable
warriors among Kshatriyas have been vanquished in battle by Krishna. The
whole universe without limit is established in him of the Vrishni race.
Therefore do we worship Krishna amongst the best and the oldest, and not
others. It behoveth thee not to say so. Let thy understanding be never
so. I have, O king, waited upon many persons that are old in knowledge. I
have heard from all those wise men, while talking; of the numerous
much-regarded attributes of the accomplished Sauri. I have also heard
many times all the acts recited by people that Krishna of great
intelligence hath performed since his birth. And, O king of Chedi, we do
not from caprice, or keeping in view our relationship or the benefits he
may confer on us, worship Janarddana who is worshipped by the good on
earth and who is the source of the happiness of every creature. We have
offered unto him the first worship because of his fame, his heroism, his
success. There is none here of even tender years whom we have not taken
into consideration. Passing over many persons that are foremost for their
virtues, we have regarded Hari as deserving of the first worship. Amongst
the Brahmanas one that is superior in knowledge, amongst the Kshatriyas
one that is superior in strength, amongst the Vaisyas one that is
superior in possessions and wealth, and amongst the Sudras one that is
superior in years, deserveth to be worshipped. In the matter of the
worship offered unto Govinda, there are two reason, viz., knowledge of
the Vedas and their branches, and also excess of strength. Who else is
there in the world of men save Kesava that is so distinguished? Indeed,
liberality, cleverness, knowledge of the Vedas, bravery, modesty,
achievements, excellent intelligence, humility, beauty, firmness,
contentment and prosperity--all dwell for ever in Achyuta. Therefore, ye
kings; it behoveth ye to approve of the worship that hath been offered
unto Krishna who is of great accomplishments, who as the preceptor, the
father, the guru, is worthy of the Arghya and deserving of (everybody's)
worship. Hrishikesa is the sacrificial priest, the guru, worthy of being
solicited to accept one's daughter in marriage, the Snataka, the king,
the friend: therefore hath Achyuta been worshipped by us. Krishna is the
origin of the universe and that in which the universe is to dissolve.
Indeed, this universe of mobile and immobile creatures hath sprung into
existence from Krishna only. He is the unmanifest primal cause (Avyakta
Prakriti), the creator, the eternal, and beyond the ken of all creatures.
Therefore doth he of unfading glory deserve highest worship. The
intellect, the seat of sensibility, the five elements, air, heat, water,
ether, earth, and the four species of beings (oviparous, viviparous, born
of filthy damp and vegetal) are all established in Krishna. The sun, the
moon, the constellations, the planets, all the principal directions, the
intermediate directions, are all established in Krishna. As the Agnihotra
is the foremost among all Vedic sacrifices, as the Gayatri is the
foremost among metres, as the king is the foremost among men, as the
ocean is the foremost among all rivers, as the moon is the foremost among
all constellations, as the sun is the foremost among all luminous bodies,
as the Meru is the foremost among all mountains, as Garuda is the
foremost among all birds, so as long as the upward, downward, and sideway
course of the universe lasteth, Kesava is the foremost in all the worlds
including the regions of the celestials. This Sisupala is a mere boy and
hence he knoweth not Krishna, and ever and everywhere speaketh of Krishna
thus. This ruler of Chedi will never see virtue in that light in which
one that is desirous of acquiring high merit will see it. Who is there
among the old and the young or among these illustrious lords of earth
that doth not regard Krishna as deserving of worship or that doth not
worship Krishna? If Sisupala regardeth this worship as undeserved, it
behoveth him to do what is proper in this matter.'"



SECTION XXXVIII

"Vaisampayana said,--The mighty Bhishma ceased, having said this.
Sahadeva then answered (Sisupala) in words of grave import, saying,--'If
amongst ye there be any king that cannot bear to see Kesava of dark hue,
the slayer of Kesi, the possessor of immeasurable energy, worshipped by
me, this my foot is placed on the heads of all mighty ones (like him).
When I say this, let that one give me an adequate reply. And let those
kings that possess intelligence approve the worship of Krishna who is the
preceptor, the father, the guru, and deserveth the Arghya and the worship
(already offered unto him).'

"When Sahadeva thus showed his foot, no one among those intelligent and
wise and proud and mighty monarchs said anything. And a shower of flowers
fell on Sahadeva's head, and an incorporeal voice said--'Excellent,
excellent.' Then Narada clad in black deer-skin, speaking of both the
future and the past, that dispeller of all doubts, fully acquainted with
all the worlds, said in the midst of innumerable creatures, these words
of the clearest import,--'Those men that will not worship the lotus-eyed
Krishna should be regarded as dead though moving, and should never be
talked to on any occasion.'"

"Vaisampayana continued,--Then that god among men, Sahadeva cognisant of
the distinction between a Brahmana and a Kshatriya, having worshipped
those that deserved worship, completed that ceremony. But upon Krishna
having received the first worship, Sunitha (Sisupala) that mower of
foes--with eyes red as copper from anger, addressed those rulers of men
and said,--'When I am here to head ye all, what are ye thinking of now?
Arrayed let us stand in battle against the assembled Vrishnis and the
Pandavas?' And the bull of the Chedis, having thus stirred the kings up,
began to consult with them how to obstruct the completion of the
sacrifice. All the invited monarchs who had come to the sacrifice, with
Sunitha as their chief, looked angry and their faces became pale. They
all said, 'We must so act that the final sacrificial rite performed by
Yudhishthira and the worship of Krishna may not be regarded as having
been acquiesced in by us. And impelled by a belief in their power and
great assurance, the kings, deprived of reason through anger, began to
say this. And being moved by self-confidence and smarting under the
insult offered unto them, the monarchs repeatedly exclaimed thus. Though
their friends sought to appease them, their faces glowed with anger like
those of roaring lions driven away from their preys. Krishna then
understood that the vast sea of monarchs with its countless waves of
troops was preparing for a terrific rush."



SECTION XXXIX

(Sisupala-badha Parva)

"Vaisampayana said,--Beholding that vast assembly of kings agitated with
wrath, even like the terrific sea agitated by the winds that blow at the
time of the universal dissolution, Yudhishthira addressing the aged
Bhishma, that chief of intelligent men and the grandsire of the Kurus,
even like Puruhita (Indra) that slayer of foes, of abundant energy
addressing Vrihaspati, said,--'This vast ocean of kings, hath been
agitated by wrath. Tell me, O Grandsire, what I should do in view of
this. O Grandsire, now what I should do that my sacrifice may not be
obstructed and my subjects may not be injured.'

"When king Yudhishthira the just, conversant with morality, said this,
Bhishma the grandsire of the Kurus, spoke these words in reply,--'Fear
not, O tiger of the Kurus. Can the dog slay the lion? I have before this
found out a way that is both beneficial and comfortable to practise. As
dogs in a pack approaching the lion that is asleep bark together, so are
all these lords of earth. Indeed, O child, like dogs before the lion,
these (monarchs) are barking in rage before the sleeping lion of the
Vrishni race. Achyuta now is like a lion that is asleep. Until he waketh
up, this chief of the Chedis--this lion among men--maketh these monarchs
look like lions. O child, O thou foremost of all monarchs, this Sisupala
possessed of little intelligence is desirous of taking along with him all
these kings, through the agency of him who is the soul of the universe,
to the regions of Yama. Assuredly, O Bharata Vishnu hath been desirous of
taking back unto himself the energy that existeth in this Sisupala. O
Chief of all intelligent men, O son of Kunti, the intelligence of this
wicked-minded king of the Chedis, as also of all these monarchs, hath
become perverse. Indeed, the intelligence of all those whom this tiger
among men desireth to take unto himself, becometh perverse even like that
of this king of the Chedis. O Yudhishthira, Madhava is the progenitor as
also the destroyer of all created beings of the four species, (oviparous,
etc.,) existing in the three worlds.'"

"Vaisampayana continued--Then the ruler of Chedis, having heard these
words of Bhishma, addressed the latter, O Bharata, in words that were
stern and rough."



SECTION XL

'Sisupala said,--'Old and infamous wretch of thy race, art thou not
ashamed of affrighting all these monarchs with these numerous false
terrors! Thou art the foremost of the Kurus, and living as thou dost in
the third state (celibacy) it is but fit for thee that thou shouldst give
such counsel that is so wide of morality. Like a boat tied to another
boat or the blind following the blind, are the Kurus who have thee for
their guide. Thou hast once more simply pained our hearts by reciting
particularly the deeds of this one (Krishna), such as the slaying of
Putana and others. Arrogant and ignorant as thou art, and desirous of
praising Kesava, why doth not this tongue of thine split up into a
hundred parts? How dost thou, superior as thou art in knowledge, desire
to praise that cow-boy in respect of whom even men of little intelligence
may address invectives? If Krishna in his infancy slew a vulture, what is
there remarkable in that, or in that other feat of his, O Bhishma, viz.,
in his slaughter of Aswa and Vrishava, both of whom were unskilled in
battle? If this one threw drown by a kick an inanimate piece of wood,
viz., a car, what is there, O Bhishma, wonderful in that? O Bhishma, what
is there remarkable in this one's having supported for a week the
Govardhan mount which is like an anthill? 'While sporting on the top of a
mountain this one ate a large quantity of food,'--hearing these words of
thine many have wondered exceedingly. But, O thou who art conversant with
the rules of morality, is not this still more wrongful that that great
person, viz., Kansa, whose food this one ate, hath been slain by him?
Thou infamous one of the Kuru race, thou art ignorant of the rules of
morality. Hast thou not ever heard, from wise men speaking unto thee,
what I would now tell thee? The virtuous and the wise always instruct the
honest that weapons must never be made to descend upon women and kine and
Brahmanas and upon those whose food hath been taken, as also upon those
whose shelter hath been enjoyed. It seemeth, O Bhishma, that all these
teachings hath been thrown away by thee. O infamous one of the Kuru race,
desiring to praise Kesava, thou describest him before me as great and
superior in knowledge and in age, as if I knew nothing. If at thy word, O
Bhishma, one that hath slain women (meaning Putana) and kine be
worshipped, then what is to become of this great lesson? How can one who
is such, deserve praise, O Bhishma? 'This one is the foremost of all wise
men,--'This one is the lord of the universe'--hearing these words of
thine, Janarddana believeth that these are all true. But surely, they are
all false. The verses that a chanter sings, even if he sings them often,
produce no impression on him. And every creature acts according to his
disposition, even like the bird Bhulinga (that picks the particles of
flesh from between the lion's teeth, though preaching against rashness).
Assuredly thy disposition is very mean. There is not the least doubt
about it. And so also, it seemeth, that the sons of Pandu who regard
Krishna as deserving of worship and who have thee for their guide, are
possessed of a sinful disposition. Possessing a knowledge of virtue, thou
hast fallen off from the path of the wise. Therefore thou art sinful.
Who, O Bhishma, knowing himself to be virtuous and superior in knowledge,
will so act as thou hast done from motives of virtue? If thou knowest the
ways of the morality, if thy mind is guided by wisdom, blessed be thou.
Why then, O Bhishma, was that virtuous girl Amva, who had set her heart
upon another, carried off by thee, so proud of wisdom and virtue? Thy
brother Vichitravirya conformably to the ways of the honest and the
virtuous, knowing that girl's condition, did not marry her though brought
by thee. Boasting as thou dost of virtue, in thy very sight, upon the
widow of thy brother were sons begotten by another according to the ways
of the honest. Where is thy virtue, O Bhishma? This thy celebacy, which
thou leadest either from ignorance or from impotence, is fruitless. O
thou who art conversant with virtue, I do not behold thy well-being. Thou
who expoundest morality in this way dost not seem to have ever waited
upon the old. Worship, gift, study,--sacrifices distinguished by large
gifts to the Brahmanas,--these all equal not in merit even one-sixteenth
part of that which is obtainable by the possession of a son. The merit, O
Bhishma, that is acquired by numberless vows and fasts assuredly becomes
fruitless in the case of one that is childless. Thou art childless and
old and the expounder of false morality. Like the swan in the story, thou
shalt now die at the hands of thy relatives. Other men possessed of
knowledge have said this of old. I will presently recite it fully in thy
hearing.

"There lived of yore an old swan on the sea-coast. Ever speaking of
morality, but otherwise in his conduct, he used to instruct the feathery
tribe. Practise ye virtue and forego sin,--these were the words that
other truthful birds, O Bhishma, constantly heard him utter And the other
oviparous creatures ranging the sea, it hath been heard by us, O Bhishma
use for virtue's sake to bring him food. And, O Bhishma, all those other
birds, keeping their eggs, with him, ranged and dived in the waters of
the sea. And the sinful old swan, attentive to his own pursuits, used to
eat up the eggs of all those birds that foolishly trusted in him. After a
while when the eggs were decreasing in number, a bird of great wisdom had
his suspicions roused and he even witnessed (the affair) one day. And
having witnessed the sinful act of the old swan, that bird in great
sorrow spoke unto all the other birds. Then, O thou best of the Kurus,
all those birds witnessing with their own eyes the act of the old swan,
approached that wretch of false conduct and slew him.

"Thy behaviour, O Bhishma, is even like that of the old swan. These lords
of earth might slay thee in anger like those creatures of the feathery
tribe slaying the old swan. Persons conversant with the Puranas recite a
proverb, O Bhishma, as regards this occurrence, I shall, O Bharata,
repeat it to thee fully. It is even this: O thou that supportest thyself
on thy wings, though thy heart is affected (by the passions), thou
preachest yet (of virtue); but this thy sinful act of eating up the eggs
transgresseth thy speech!"



SECTION XLI

"Sisupala said,--"That mighty king Jarasandha who desired not to fight
with Krishna, saying 'He is a slave,' was worthy of my greatest esteem.
Who will regard as praiseworthy the act which was done by Kesava, as also
by Bhima and Arjuna, in the matter of Jarasandha's death? Entering by an
improper gate, disguised as a Brahmana, thus Krishna observed the
strength of king Jarasandha. And when that monarch offered at first unto
this wretch water to wash his feet, it was then that he denied his
Brahmanahood from seeming motives of virtue. And when Jarasandha, O thou
of the Kuru race, asked Krishna and Bhima and Dhananjaya to eat, it was
this Krishna that refused that monarch's request. If this one is the lord
of the universe, as this fool representeth him to be, why doth he not
regard himself as a Brahmana? This, however, surpriseth me greatly that
though thou leadest the Pandavas away from the path of the wise, they yet
regard thee as honest. Or, perhaps, this is scarcely a matter of surprise
in respect of those that have thee, O Bharata, womanish in disposition
and bent down with age, for their counsellor in everything."

"Vaisampayana continued,--Hearing these words of Sisupala, harsh both in
import and sound, that foremost of mighty men, Bhimasena endued with
energy became angry. And his eyes, naturally large and expanding and like
unto lotus leaves became still more extended and red as copper under the
influence of that rage. And the assembled monarchs beheld on his forehead
three lines of wrinkles like the Ganga of treble currents on the
treble-peaked mountain. When Bhimasena began to grind his teeth in rage,
the monarchs beheld his face resembling that of Death himself, at the end
of the Yuga, prepared to swallow every creature. And as the hero endued
with great energy of mind was about to leap up impetuously, the
mighty-armed Bhishma caught him like Mahadeva seizing Mahasena (the
celestial generalissimo). And, O Bharata, Bhima's wrath was soon appeased
by Bhishma, the grand-sire of the Kurus, with various kinds of counsel.
And Bhima, that chastiser of foes, could not disobey Bhishma's words,
like the ocean that never transgresseth (even when swollen with the
waters of the rainy season) its continents. But, O king, even though
Bhima was angry, the brave Sisupala depending on his own manhood, did not
tremble in fear. And though Bhima was leaping up impetuously every
moment, Sisupala bestowed not a single thought on him, like a lion that
recks not a little animal in rage. The powerful king of Chedi, beholding
Bhima of terrible prowess in such rage, laughingly said,--'Release him, O
Bhishma! Let all the monarchs behold him scorched by my prowess like an
insect in fire.' Hearing these words of the ruler of the Chedis, Bhishma,
that foremost of the Kurus and chief of all intelligent men, spoke unto
Bhima these words."



SECTION XLII

"Bhishma said,--This Sisupala was born in the line of the king of Chedi
with three eyes and four hands. As soon as he was born, he screamed and
brayed like an ass. On that account, his father and mother along with
their relatives, were struck with fear. And beholding these extraordinary
omens, his parents resolved to abandon him. But an incorporeal voice,
about this time, said unto the king and his wife with their ministers and
priest, all with hearts paralysed by anxiety, those words,--'This thy
son, O king, that hath been born will become both fortunate and superior
in strength. Therefore thou hast no fear from him. Indeed cherish the
child without anxiety. He will not die (in childhood). His time is not
yet come. He that will slay him with weapons hath also been born.'
Hearing these words, the mother, rendered anxious by affection for her
son, addressed the invisible Being and said,--I bow with joined hands
unto him that hath uttered these words respecting my son; whether he be
an exalted divinity or any other being, let him tell me another word, I
desire to hear who will be the slayer of this my son. The invisible Being
then said,--'He upon whose lap this child being placed the superfluous
arms of his will fall down upon the ground like a pair of five-headed
snakes, and at the sight of whom his third eye on the forehead will
disappear, will be his slayer?' Hearing of the child's three eyes and
four arms as also of the words of the invisible Being, all the kings of
the earth went to Chedi to behold him. The king of Chedi worshipping, as
each deserved, the monarchs that came, gave his child upon their laps one
after another. And though the child was placed upon the laps of a
thousand kings, one after another, yet that which the incorporeal voice
had said came not to pass. And having heard of all this at Dwaravati, the
mighty Yadava heroes Sankarshana and Janarddana also went to the capital
of the Chedis, to see their father's sister--that daughter of the Yadavas
(the queen of Chedi) And saluting everybody according to his rank and the
king and queen also, and enquiring after every body's welfare, both Rama
and Kesava took their seats. And after those heroes had been worshipped,
the queen with great pleasure herself placed the child on the lap of
Damodara. As soon as the child was placed on his lap, those superfluous
arms of his fell down and the eye on his forehead also disappeared. And
beholding this, the queen in alarm and anxiety begged of Krishna a boon.
And she said,--'O mighty-armed Krishna, I am afflicted with fear; grant
me a boon. Thou art the assurer of all afflicted ones and that the
dispeller of everybody's fear. Thus addressed by her. Krishna, that son
of the Yadu race, said--'Fear not, O respected one. Thou art acquainted
with morality. Thou needest have no fear from me. What boon shall I give
thee? What shall I do, O aunt? Whether able or not, I shall do thy
bidding.'--Thus spoken to by Krishna, the queen said, 'O thou of great
strength, thou wilt have to pardon the offences of Sisupala for my sake.
O tiger of the Yadu race. Know O lord, even this is the boon that I ask.'
Krishna then said, 'O aunt, even when he will deserve to be slain, I will
pardon an hundred offences of his. Grieve thou not.'

"Bhishma continued,--'Even thus, O Bhima, is this wretch of a
king--Sisupala of wicked heart, who, proud of the boon granted by
Govinda, summons thee to battle!'"



SECTION XLIII

"Bhishma said,--The will under which the ruler of Chedi summoneth thee to
fight though thou art of strength that knoweth no deterioration, is
scarcely his own intention. Assuredly, this is the purpose of Krishna
himself, the lord of the universe. O Bhima, what king is there on earth
that would dare abuse me thus, as this wretch of his race, already
possessed by Death, hath done to-day? This mighty-armed one is, without
doubt, a portion of Hari's energy. And surely, the Lord desireth to take
back unto himself that energy of his own. In consequence of this, O tiger
of the Kuru race, this tiger-like king of Chedi, so wicked of heart,
roareth in such a way caring little for us all."

"Vaisampayana continued,--"Hearing these words of Bhishma, the king of
Chedi could bear no more, He then replied in rage unto Bhishma in these
words.--

'Let our foes, O Bhishma, be endued with that prowess which this Kesava
hath, whom thou like a professional chanter of hymns praisest, rising
repeatedly from thy seat. If thy mind, O Bhishma, delighteth so in
praising others, then praise thou these kings, leaving off Krishna.
Praise thou this excellent of kings, Darada, the ruler of Valhika, who
rent this earth as soon as he was born. Praise thou, O Bhishma, this
Karna, the ruler of the territories of Anga and Vanga, who is equal in
strength unto him of a thousand eyes, who draweth a large bow, who endued
with mighty arms owneth celestial ear-rings of heavenly make with which
he was born and this coat of mail possessing the splendour of the rising
sun, who vanquished in a wrestling encounter the invincible Jarasandha
equal unto Vasava himself, and who tore and mangled that monarch. O
Bhishma, praise Drona and Aswatthaman, who both father and son, are
mighty warriors, worthy of praise, and the best of Brahmanas, and either
of whom, O Bhishma, if enraged could annihilate this earth with its
mobile and immobile creatures, as I believe. I do not behold, O Bhishma,
the king that is equal in battle unto Drona or Aswatthaman. Why wishest
thou not to praise them? Passing over Duryyodhana, that mighty-armed king
of kings, who is unequalled in whole earth girt with her seas and king
Jayadratha accomplished in weapons and endued with great prowess, and
Druma the preceptor of the Kimpurushas and celebrated over the world for
prowess, and Saradwata's son, old Kripa, the preceptor of the Bharata
princes and endued with great energy, why dost thou praise Kesava?
Passing over that foremost of bowmen--that excellent of kings, Rukmin of
great energy, why praisest thou Kesava? Passing over Bhishmaka of
abundant energy, and king Dantavakra, and Bhagadatta known for his
innumerable sacrificial stakes, and Jayatsena the king of the Magadha,
and Virata and Drupada, and Sakuni and Vrihadvala, and Vinda and Anuvinda
of Avant Pandya, Sweta Uttama Sankhya of great prosperity, the proud
Vrishasena, the powerful Ekalavya, and the great charioteer Kalinga of
abundant energy, why dost thou praise Kesava? And, O Bhishma, if thy mind
is always inclined to sing the praises of others, why dost thou not
praise Salya and other rulers of the earth? O king, what can be done by
me when (it seemeth) thou hast not heard anything before from virtuous
old men giving lessons in morality? Hast thou never heard, O Bhishma,
that reproach and glorification, both of self and others, are not
practices of those that are respectable? There is no one that approveth
thy conduct, O Bhishma, in unceasingly praising with devotion, from
ignorance alone, Kesava so unworthy of praise. How dost thou, from thy
wish alone, establish the whole universe in the servitor and cowherd of
Bhoja (Kansa)? Perhaps, O Bharata, this thy inclination is not
conformable to thy true nature, like to what may be in the bird Bhulinga,
as hath already been said by me. There is a bird called Bhulinga living
on the other side of the Himavat. O Bhishma, that bird ever uttereth
words of adverse import. Never do anything rash,--this is what she always
sayeth, but never understandeth that she herself always acteth very
rashly. Possessed of little intelligence that bird picketh from the
lion's mouth the pieces of flesh sticking between the teeth, and at a
time when the lion is employed in eating. Assuredly, O Bhishma, that bird
liveth at the pleasure of the lion. O sinful wretch, thou always speakest
like that bird. And assuredly, O Bhishma, thou art alive at the pleasure
only of these kings. Employed in acts contrary to the opinions of all,
there is none else like thee!"

"Vaisampayana continued,--Hearing these harsh words of the ruler of
Chedi, Bhishma, O king, said in the hearing of the king of Chedi,--'Truly
am I alive at the pleasure of these rulers of earth. But I do regard
these kings as not equal to even a straw.' As soon as these words were
spoken by Bhishma, the kings became inflamed with wrath. And the down of
some amongst them stood erect and some began to reprove Bhishma. And
hearing those words of Bhishma, some amongst them, that were wielders of
large bows exclaimed, 'This wretched Bhishma, though old, is exceedingly
boastful. He deserveth not our pardon. Therefore, ye kings, incensed with
rage as this Bhishma is, it is well that this wretch were slain like an
animal, or, mustering together, let us burn him in a fire of grass or
straw.' Hearing these words of the monarchs, Bhishma the grand-sire of
the Kurus, endued with great intelligence, addressing those lords of
earth, said,--'I do not see the end of our speeches, for words may be
answered with words. Therefore, ye lords of earth, listen ye all unto
what I say. Whether I be slain like an animal or burnt in a fire of grass
and straw, thus do I distinctly place my foot on the heads of ye all.
Here is Govinda, that knoweth no deterioration. Him have we worshipped.
Let him who wisheth for speedy death, summon to battle Madhava of dark
hue and the wielder of the discus and the mace; and falling enter into
and mingle with the body of this god!"



SECTION XLIV

"Vaisampayana said,--Hearing these words of Bhishma, the ruler of Chedi
endued with exceeding prowess, desirous of combating with Vasudeva
addressed him and said,--O Janarddana, I challenge thee. Come, fight with
me until I slay thee today with all the Pandavas. For, O Krishna, the
sons of Pandu also, who disregarding the claims of all these kings, have
worshipped thee who art no king, deserve to be slain by me along with
thee. Even this is my opinion, O Krishna, that they who from childishness
have worshipped thee, as if thou deservest it, although thou art unworthy
of worship, being only a slave and a wretch and no king, deserve to be
slain by me.' Having said this, that tiger among kings stood there
roaring in anger. And after Sisupala had ceased, Krishna addressing all
the kings in the presence of the Pandavas, spoke these words in a soft
voice.--'Ye kings, this wicked-minded one, who is the son of a daughter
of the Satwata race, is a great enemy of us of the Satwata race; and
though we never seek to injure him, he ever seeketh our evil. This wretch
of cruel deeds, ye kings, hearing that we had gone to the city of
Pragjyotisha, came and burnt Dwaraka, although he is the son of my
father's sister. While king Bhoja was sporting on the Raivataka hill,
this one fell upon the attendants of that king and slew and led away many
of them in chains to his own city. Sinful in all his purpose, this
wretch, in order to obstruct the sacrifice of my father, stole the
sacrificial horse of the horse-sacrifice that had been let loose under
the guard of armed men. Prompted by sinful motives, this one ravished the
reluctant wife of the innocent Vabhru (Akrura) on her way from Dwaraka to
the country of the Sauviras. This injurer of his maternal uncle,
disguising himself in the attire of the king of Karusha, ravished also
the innocent Bhadra, the princess of Visala, the intended bride of king
Karusha. I have patiently borne all these sorrows for the sake of my
father's sister. It is, however, very fortunate that all this hath
occurred today in the presence of all the kings. Behold ye all today the
hostility this one beareth towards me. And know ye also all that he hath
done me at my back. For the excess of that pride in which he hath
indulged in the presence of all these monarchs, he deserveth to be slain
by me. I am ill able to pardon today the injuries that he hath done me.
Desirous of speedy death, this fool had desired Rukmini. But the fool
obtained her not, like a Sudra failing to obtain the audition of the
Vedas."

Vaisampayana continued,--"Hearing these words of Vasudeva, all the
assembled monarchs began to reprove the ruler of Chedi. But the powerful
Sisupala, having heard these words, laughed aloud and spoke thus,--'O
Krishna, art thou not ashamed in saying in this assembly, especially
before all these kings that Rukmini (thy wife) had been coveted by me? O
slayer of Madhu, who else is there than thee, who regarding himself a man
would say in the midst of respectable men that his wife had been intended
for some body else? O Krishna, pardon me if thou pleasest, or pardon me
not. But angry or friendly, what canst thou do unto me?'

"And while Sisupala was speaking thus, the exalted slayer of Madhu
thought in his mind of the discus that humbleth the pride of the Asuras.
And as soon as the discus came into his hands, skilled in speech the
illustrious one loudly uttered these words,--'Listen ye lords of earth,
why this one had hitherto been pardoned by me. As asked by his mother, a
hundred offences (of his) were to be pardoned by me. Even this was the
boon she had asked, and even this I granted her. That number, ye kings,
hath become full. I shall now slay him in your presence, ye monarchs.'
Having said this, the chief of the Yadus, that slayer of all foes, in
anger, instantly cut off the head of the ruler of Chedi by means of his
discus. And the mighty-armed one fell down like a cliff struck with
thunder. And, O monarch, the assembled kings then beheld a fierce energy,
like unto the sun in the sky, issue out of the body of the king of Chedi,
and O king, that energy then adored Krishna, possessed of eyes like lotus
leaves and worshipped by all the worlds, and entered his body. And all
the kings beholding the energy which entered that mighty-armed chief of
men regarded it as wonderful. And when Krishna had slain the king of
Chedi, the sky, though cloudless, poured showers of rain, and blasting
thunders were hurled, and the earth itself began to tremble. There were
some among the kings who spoke not a word during those unspeakable
moments but merely sat gazing at Janarddana. And some there were that
rubbed in rage their palms with their forefingers. And there were others
who deprived of reason by rage bit their lips with their teeth. And some
amongst the kings applauded him of the Vrishni race in private. And some
there were that became excited with anger; while others became mediators.
The great Rishis with pleased hearts praised Kesava and went away. And
all the high-souled Brahmanas and the mighty kings that were there,
beholding Krishna's prowess, became glad at heart and praised him.

"Yudhishthira then commanded his brothers to perform without delay the
funeral rites of king Sisupala, the brave son of Damaghosha, with proper
respect. The sons of Pandu obeyed the behest of their brother. And
Yudhishthira then, with all the kings, installed the son of king Sisupala
in the sovereignty of the Chedis.

"Then that sacrifice, O monarch, of the king of the Kurus possessed of
great energy, blessed with every kind of prosperity, became exceedingly
handsome and pleasing unto all young men. And commenced auspiciously, and
all impediments removed, and furnished with abundance of wealth and corn,
as also with plenty of rice and every kind of food, it was properly
watched by Kesava. And Yudhishthira in due time completed the great
sacrifice. And the mighty-armed Janarddana, the exalted Sauri, with his
bow called Saranga and his discus and mace, guarded that sacrifice till
its completion. And all the Kshatriya monarchs, having approached the
virtuous Yudhishthira who had bathed after the conclusion of the
sacrifice, said these words: 'By good fortune thou hast come out
successful. O virtuous one, thou hast obtained the imperial dignity. O
thou of the Ajamida race, by thee hath been spread the fame of thy whole
race. And, O king of kings, by this act of thine, thou hast also acquired
great religious merit. We have been worshipped by thee to the full extent
of our desires. We now tell thee that we are desirous of returning to our
own kingdoms. It behoveth thee to grant us permission.'

"Hearing these words of the monarchs, king Yudhishthira the just,
worshipping each as he deserved, commanded his brothers, saying, 'These
monarchs had all come to us at their own pleasure. These chastisers of
foes are now desirous of returning to their own kingdoms, bidding me
farewell. Blest be ye, follow ye these excellent kings to the confines of
our own dominions.' Hearing these words of their brother, the virtuous
Pandava princes followed the kings, one after another as each deserved.
The powerful Dhrishtadyumna followed without loss of time king Virata:
and Dhananjaya followed the illustrious and mighty charioteer Yajnasena;
and the mighty Bhimasena followed Bhishma and Dhritarashtra: and
Sahadeva, that master of battle, followed the brave Drona and his son;
and Nakula, O king, followed Suvala with his son; and the sons of
Draupadi with the son of Subhadra followed those mighty warriors--the
kings of the mountainous countries. And other bulls among Kshatriyas
followed other Kshatriyas. And the Brahmanas by thousands also went away,
duly worshipped.

"After all the Kings and the Brahmanas had gone away, the powerful
Vasudeva addressing Yudhishthira said,--'O son of the Kuru race, with thy
leave, I also desire to go to Dwaraka. By great good fortune, thou hast
accomplished the foremost of sacrifices--Rajasuya!' Thus addressed by
Janarddana, Yudhishthira replied, 'Owing to thy grace, O Govinda. I have
accomplished the great sacrifice. And it is owing to thy grace that the
whole Kshatriya world having accepted my sway, had come hither with
valuable tribute. O hero, without thee, my heart never feeleth any
delight. How can I, therefore, O hero, give thee, O sinless one, leave to
go? But thou must have to go to the city of Dwaraka.' The virtuous Hari
of worldwide fame, thus addressed by Yudhishthira, cheerfully went with
his cousin to Pritha and said,--'O aunt, thy sons have now obtained the
imperial dignity. They have obtained vast wealth and been also crowned
with success. Be pleased with all this. Commanded by thee, O aunt, I
desire to go to Dwaraka.' After this, Kesava bade farewell to Draupadi
and Subhadra. Coming out then of the inner apartments accompanied by
Yudhishthira, he performed his ablutions and went through the daily rites
of worship, and then made the Brahmanas utter benedictions. Then the
mighty armed Daruka came there with a car of excellent design and body
resembling the clouds. And beholding that Garuda-bannered car arrived
thither, the high-souled one, with eyes like lotus leaves, walked round
it respectfully and ascending on it set out for Dwaravati. And king
Yudhishthira the just, blessed with prosperity, accompanied by his
brothers, followed on foot the mighty Vasudeva. Then Hari with eyes like
lotus leaves, stopping that best of cars for a moment, addressing
Yudhishthira the son of Kunti, said,--'O king of kings, cherishest thou
thy subjects with ceaseless vigilance and patience. And as the clouds are
unto all creatures, as the large tree of spreading bough is unto birds,
as he of a thousand eyes is unto the immortals, be thou the refuge and
support of thy relatives. And Krishna and Yudhishthira having thus talked
unto each other took each other's leave and returned to their respective
homes. And, O king, after the chief of the Satwata race had gone to
Dwaravati, king Duryodhana alone, with king Suvala's son, Sakuni,--these
bulls among men,--continued to live in that celestial assembly house.



SECTION XLV

(Dyuta Parva)

Vaisampayana said,--"when that foremost of sacrifices, the Rajasuya so
difficult of accomplishment, was completed, Vyasa surrounded by his
disciples presented himself before Yudhishthira. And Yudhishthira, upon
beholding him quickly rose from his seat, surrounded by his brothers, and
worshipped the Rishi who was his grand-father, with water to wash his
feet and the offer of a seat. The illustrious one having taken his seat
on a costly carpet inlaid with gold, addressed king Yudhishthira the just
and said.--'Take thy seat'. And after the king had taken his seat
surrounded by his brothers, the illustrious Vyasa, truthful in speech
said,--'O son of Kunti, thou growest from good fortune. Thou hast
obtained imperial sway so difficult of acquisition. And O perpetuator of
the Kuru race, all the Kauravas have prospered in consequence of thee. O
Emperor, I have been duly worshipped. I desire now to go with thy leave!
King Yudhishthira the just, thus addressed by the Rishi of dark hue,
saluted (him) his grandfather and touching his feet said,--'O chief of
men, a doubt difficult of being dispelled, hath risen within me. O bull
among regenerate ones, save thee there is none to remove it. The
illustrious Rishi Narada said that (as a consequence of the Rajasuya
sacrifice) three kinds of portents, viz., celestial, atmospherical and
terrestrial ones happen. O grandsire, have those portents been ended by
the fall of the kind of the Chedis?''

Vaisampayana continued,--"Hearing these words of the king, the exalted
son of Parasara, the island-born Vyasa of dark hue, spoke these
words,--'For thirteen years, O king, those portents will bear mighty
consequences ending in destruction, O king of kings, of all the
Kshatriyas. In course of time, O bull of the Bharata race, making thee
the sole cause, the assembled Kshatriyas of the world will be destroyed,
O Bharata, for the sins of Duryodhana and through the might of Bhima and
Arjuna. In thy dream, O king of kings thou wilt behold towards the end of
this might the blue throated Bhava, the slayer of Tripura, ever absorbed
in meditation, having the bull for his mark, drinking off the human
skull, and fierce and terrible, that lord of all creatures, that god of
gods, the husband of Uma, otherwise called Hara and Sarva, and Vrisha,
armed with the trident and the bow called Pinaka, and attired in tiger
skin. And thou wilt behold Siva, tall and white as the Kailasa cliff and
seated on his bull, gazing unceasingly towards the direction (south)
presided over by the king of the Pitris. Even this will be the dream thou
wilt dream today, O king of kings. Do not grieve for dreaming such a
dream. None can rise superior to the influence of Time. Blest be thou! I
will now proceed towards the Kailasa mountain. Rule thou the earth with
vigilance and steadiness, patiently bearing every privation!'"

Vaisampayana continued,--"Having said this, the illustrious and
island-born Vyasa of dark hue, accompanied by his disciples ever
following the dictates of the Vedas, proceeded towards Kailasa. And after
the grand-father had thus gone away, the king afflicted with anxiety and
grief, began to think continuously upon what the Rishi hath said. And he
said to himself, 'Indeed what the Rishi hath said must come to pass. We
will succeed in warding off the fates by exertion alone?' Then
Yudhishthira endued with great energy addressing all his brothers, said,
'Ye tigers among men, ye have heard what the island-born Rishi hath told
me. Having heard the words of the Rishi, I have arrived at this firm
resolution viz., that I should die, as I am ordained to be the cause of
the destruction of all Kshatriyas. Ye my dear ones, if Time hath intended
so what need is there for me to live?' Hearing these words of the king,
Arjuna replied, 'O king, yield not thyself to this terrible depression
that is destructive of reason. Mustering fortitude, O great king, do what
would be beneficial.' Yudhishthira then, firm in truth, thinking all the
while of Dwaipayana's words answered his brothers thus,--'Blest be ye.
Listen to my vow from this day. For thirteen years, what ever purpose
have I to live for, I shall not speak a hard word to my brothers or to
any of the kings of the earth. Living under the command of my relatives,
I shall practise virtue, exemplifying my vow. If I live in this way,
making no distinction between my own children and others, there will be
no disagreement (between me and others). It is disagreement that is the
cause of war in the world. Keeping war at a distance, and ever doing what
is agreeable to others, evil reputation will not be mine in the world, ye
bulls among men. Hearing these words of their eldest brother, the
Pandavas, always engaged in doing what was agreeable to him, approved of
them. And Yudhishthira the just, having pledged so, along with his
brothers in the midst of that assembly, gratified his priests as also the
gods with due ceremonies. And, O bull of the Bharata race, after all the
monarchs had gone away, Yudhishthira along with his brothers, having
performed the usual auspicious rites, accompanied by his ministers
entered his own palace. And, O ruler of men, king Duryodhana and Sakuni,
the son of Suvala, continued to dwell in that delightful assembly house.



SECTION XLVI

Vaisampayana said,--"That bull among men, Duryodhana, continued to dwell
in that, assembly house (of the Pandavas). And with Sakuni, the Kuru
prince slowly examined the whole of that mansion, and the Kuru prince
beheld in it many celestial designs, which he had never seen before in
the city called after the elephant (Hastinapore). And one day king
Duryodhana in going round that mansion came upon a crystal surface. And
the king, from ignorance, mistaking it for a pool of water, drew up his
clothes. And afterwards finding out his mistake the king wandered about
the mansion in great sorrow. And sometime after, the king, mistaking a
lake of crystal water adorned with lotuses of crystal petals for land,
fell into it with all his clothes on. Beholding Duryodhana fallen into
the lake, the mighty Bhima laughed aloud as also the menials of the
palace. And the servants, at the command of the king, soon brought him
dry and handsome clothes. Beholding the plight of Duryodhana, the mighty
Bhima and Arjuna and both the twins--all laughed aloud. Being unused to
putting up with insults, Duryodhana could not bear that laugh of theirs.
Concealing his emotions he even did not cast his looks on them. And
beholding the monarch once more draw up his clothes to cross a piece of
dry land which he had mistaken for water, they all laughed again. And the
king sometime after mistook a closed door made of crystal as open. And as
he was about to pass through it his head struck against it, and he stood
with his brain reeling. And mistaking as closed another door made of
crystal that was really open, the king in attempting to open it with
stretched hands, tumbled down. And coming upon another door that was
really open, the king thinking it as closed, went away from it. And, O
monarch, king Duryodhana beholding that vast wealth in the Rajasuya
sacrifice and having become the victim of those numerous errors within
the assembly house at last returned, with the leave of the Pandavas, to
Hastinapore.

And the heart of king Duryodhana, afflicted at sight of the prosperity of
the Pandavas, became inclined to sin, as he proceeded towards his city
reflecting on all he had seen and suffered. And beholding the Pandavas
happy and all the kings of the earth paying homage to them, as also
everybody, young and old, engaged in doing good unto them, and reflecting
also on the splendour and prosperity of the illustrious sons of Pandu,
Duryodhana, the son of Dhritarashtra, became pale. In proceeding (to his
city) with an efflicted heart, the prince thought of nothing else but
that assembly house and that unrivalled prosperity of the wise
Yudhishthira. And Duryodhana, the son of Dhritarashtra, was so taken up
with his thoughts then that he spoke not a word to Suvala's son even
though the latter addressed him repeatedly. And Sakuni, beholding him
absent-minded, said,--'O Duryodhana, why art thou proceeding thus'?

"Duryodhana replied,--O uncle, beholding this whole earth owning the sway
of Yudhishthira in consequence of the might of the illustrious Arjuna's
weapons and beholding also that sacrifice of the son of Pritha like unto
the sacrifice of Sakra himself of great glory among the celestials, I,
being filled with jealousy and burning day and night, am being dried up
like a shallow tank in the summer season. Behold, when Sisupala was slain
by the chief of the Satwatas, there was no man to take the side of
Sisupala. Consumed by the fire of the Pandava, they all forgave that
offence; otherwise who is there that could forgive it? That highly
improper act of grave consequence done by Vasudeva succeeded in
consequence of the power of the illustrious son of Pandu. And so many
monarchs also brought with them various kinds of wealth for king
Yudhishthira, the son of Kunti, like tribute-paying Vaisyas! Beholding
Yudhishthira's prosperity of such splendour, my heart burneth, efflicted
with jealously, although it behoveth me not to be jealous.'

"Having reflected in this way, Duryodhana, as if burnt by fire, addressed
the king of Gandhara again and said,--'I shall throw myself upon a
flaming fire or swallow poison or drown myself in water. I cannot live.
What man is there in the world possessed of vigour who can bear to see
his foes in the enjoyment of prosperity and himself in destitution?
Therefore I who bear to see that accession of prosperity and fortune (in
my foes) am neither a woman nor one that is not a woman, neither also a
man nor one that is not a man. Beholding their sovereignty over the world
and vast affluence, as also that sacrifice, who is there like me that
would not smart under all that? Alone I am incapable of acquiring such
royal prosperity; nor do I behold allies that could help me in the
matter. It is for this that I am thinking of self-destruction. Beholding
that great and serene prosperity of the son of Kunti, I regard Fate as
supreme and exertions fruitless. O son of Suvala, formerly I strove to
compass his destruction. But baffling all my efforts he hath grown in
prosperity even like the lotus from within a pool of water. It is for
this that I regard Fate as supreme and exertions fruitless. Behold, the
sons of Dhritarashtra are decaying and the sons of Pritha are growing day
by day. Beholding that prosperity of the Pandavas, and that assembly
house of theirs, and those menials laughing at me, my heart burneth as if
it were on fire. Therefore, O uncle, know me now as deeply grieved and
filled with jealousy, and speak of it to Dhritarashtra.



SECTION XLVII

"Sakuni said.--'O Duryodhana, thou shouldst not be jealous of
Yudhishthira. The sons of Pandu are enjoying what they deserve in
consequence of their own good fortune. O slayer of foes, O great king,
thou couldst not destroy them by repeatedly devising numberless plans,
many of which thou hadst even put to practice. Those tigers among men out
of sheer luck escaped all those machinations. They have obtained Draupadi
for wife and Drupada with his sons as also Vasudeva of great prowess as
allies, capable of helping them in subjugating the whole world. And O
king, having inherited the paternal share of the kingdom without being
deprived of it they have grown in consequence of their own energy. What
is there to make thee sorry for this? Having gratified Hustasana,
Dhananjaya hath obtained the bow Gandiva and the couple of inexhaustible
quivers and many celestial weapons. With that unique bow and by the
strength of his own arms also he hath brought all the kings of the world
under his sway. What is there to make thee sorry for this? Having saved
the Asura Maya from a conflagration, Arjuna, that slayer of foes, using
both his hands with equal skill, caused him to build that assembly house.
And it is for this also that commanded by Maya, those grim Rakshasas
called Kinkaras supported that assembly house. What is there in this to
make thee sorry? Thou hast said, O king, that thou art without allies.
This, O Bharata, is not true. These thy brothers are obedient to thee.
Drona of great prowess and wielding the large bow along with his son,
Radha's son Karna, the great warrior Gautama (Kripa), myself with my
brothers and king Saumadatti--these are thy allies. Uniting thyself with
these, conquer thou the whole of the earth.'

"Duryodhana said,--'O king, with thee, as also with these great warriors,
I shall subjugate the Pandavas, if it pleases thee. If I can now
subjugate them, the world will be mine and all the monarchs, and that
assembly house so full of wealth.'

"Sakuni replied,--'Dhananjaya and Vasudeva, Bhimasena and Yudhishthira,
Nakula and Sahadeva and Drupada with his sons,--these cannot be
vanquished in battle by even the celestials, for they are all great
warriors wielding the largest bows, accomplished in weapons, and
delighting in battle. But, O king, I know the means by which Yudhishthira
himself may be vanquished. Listen to me and adopt it.'

"Duryodhana said,--'without danger to our friends and other illustrious
men, O uncle, tell me if there is any way by which I may vanquish him.'

"Sakuni said,--'The son of Kunti is very fond of dice-play although he
doth not know how to play. That king if asked to play, is ill able to
refuse. I am skillful at dice. There is none equal to me in this respect
on earth, no, not even in the three worlds, O son of Kuru. Therefore, ask
him to play at dice. Skilled at dice, I will win his kingdom, and that
splendid prosperity of his for thee, O bull among men. But, O Duryodhana,
represent all this unto the king (Dhritarashtra). Commanded by thy father
I will win without doubt the whole of Yudhishthira's possessions.'

"Duryodhana said 'O son of Suvala, thou thyself represent properly all
this to Dhritarashtra, the chief of the Kurus. I shall not be able to do
so.



SECTION XLVIII

Vaisampayana said--"O king, impressed with the great Rajasuya sacrifice
of king Yudhishthira, Sakuni, the son of Suvala, having learnt before the
intentions of Duryodhana, while accompanying him in the way from the
assembly house, and desirous of saying what was agreeable to him,
approached Dhritarashtra endued with great wisdom, and finding the
monarch deprived of his eye seated (in his throne), told him these
words,--'Know, O great king, O bull of the Bharata race, that Duryodhana,
having lost colour, hath become pale and emaciated and depressed and a
prey to anxiety. Why dost thou not, after due enquiry, ascertain the
grief that is in the heart of thy eldest son, the grief that is caused by
the foe?'

"Dhritarashtra said,--'Duryodhana, what is the reason of thy great
affliction. O son of the Kuru race? If it is fit for me to hear it, then
tell me the reason. This Sakuni here says that thou hast lost colour,
become pale and emaciated, and a prey to anxiety. I do not know what can
be the reason of the sorrow. This vast wealth of mine is at thy control.
Thy brothers and all our relations never do anything that is disagreeable
to thee. Thou wearest the best apparel and eatest the best food that is
prepared with meat. The best of horse carries thee. What it is,
therefore, that hath made thee pale and emaciated? Costly beds, beautiful
damsels, mansions decked with excellent furniture, and sport of the
delightful kind, without doubt these all wait but at thy command, as in
the case of the gods themselves Therefore, O proud one, why dost thou
grieve, O son, as if thou wert destitute.'

"Duryodhana said,--'I eat and dress myself like a wretch and pass my time
all the while a prey to fierce jealousy. He indeed is a man, who
incapable of bearing the pride of the foe, liveth having vanquished that
foe with the desire of liberating his own subjects from the tyranny of
the foe. Contentment, as also pride, O Bharata, are destructive of
prosperity; and those other two qualities also, viz., compassion and
fear. One who acteth under the influence of these, never obtaineth
anything high. Having beheld Yudhishthira's prosperity, whatever I enjoy
brings me no gratification. The prosperity of Kunti's son that is
possessed of such splendour maketh me pale. Knowing the affluence of the
foe and my own destitution, even though that affluence is not before me,
I yet see it before me. Therefore, have I lost colour and become
melancholy, pale and emaciated. Yudhishthira supporteth eighty-eight
thousand Snataka Brahmanas leading domestic lives, giving unto each of
them thirty slave-girls. Beside this, thousand other Brahmanas daily eat
at his palace the best of food on golden plates. The king of Kambhoja
sent unto him (as tribute) innumerable skins, black, darkish, and red, of
the deer Kadali, as also numberless blankets of excellent textures. And
hundreds and thousands and thousands of she-elephants and thirty thousand
she-camels wander within the palace, for the kings of the earth brought
them all as tribute to the capital of the Pandavas. And, O lord of earth,
the kings also brought unto this foremost of sacrifices heaps upon heaps
of jewels and gems for the son of Kunti. Never before did I see or hear
of such enormous wealth as was brought unto the sacrifice of the
intelligent sons of Pandu. And, O king, beholding that enormous
collection of wealth belonging to the foe, I can not enjoy peace of mind.
Hundreds of Brahmanas supported by the grants that Yudhishthira hath
given them and possessing wealth of kine, waited at the palace gate with
three thousands of millions of tribute but were prevented by the keepers
from entering the mansion. Bringing with them clarified butter in
handsome Kamandalus made of gold, they did not obtain admission into the
palace, and Ocean himself brought unto him in vessels of white copper the
nectar that is generated within his waters and which is much superior to
that which flowers and annual plants produce for Sakra. And Vasudeva (at
the conclusion of the sacrifice) having brought an excellent conch bathed
the Sun of Pritha with sea water brought in thousand jars of gold, all
well adorned with numerous gems. Beholding all this I became feverish
with jealousy. Those jars had been taken to the Eastern and the Southern
oceans. And they had also been taken on the shoulders of men to the
Western ocean, O bull among men. And, O father, although none but birds
only can go to the Northern region Arjuna, having gone thither, exacted
as tribute a vast quantity of wealth. There is another wonderful incident
also which I will relate to thee. O listen to me. When a hundred thousand
Brahmanas were fed, it had been arranged that to notify this act every
day conches would be blown in a chorus. But, O Bharata, I continually
heard conches blown there almost repeatedly. And hearing those notes my
hair stood on end. And, O great king, that palatial compound, filled with
innumerable monarchs that came there as spectators, looked exceedingly
handsome like the cloudless firmament with stars. And, O king of men, the
monarchs came into that sacrifice of the wise son of Pandu bringing with
them every kind of wealth. And the kings that came there became like
Vaisyas the distributors of food unto the Brahmanas that were fed. And O
king, the prosperity that I beheld of Yudhishthira was such that neither
the chief himself of the celestials, nor Yama or Varuna, nor the lord of
the Guhyakas owneth the same. And beholding that great prosperity of the
son of Pandu, my heart burneth and I cannot enjoy peace.

"Hearing these words of Duryodhana, Sakuni replied,--'Hear how thou
mayest obtain this unrivalled prosperity that thou beholdest in the son
of Pandu, O thou that hast truth for thy prowess. O Bharata, I am an
adept at dice, superior to all in the world. I can ascertain the success
or otherwise of every throw, and when to stake and when not. I have
special knowledge of the game. The Son of Kunti also is fond of dice
playing though he possesseth little skill in it. Summoned to play or
battle, he is sure to come forward, and I will defeat him repeatedly at
every throw by practising deception. I promise to win all that wealth of
his, and thou, O Duryodhana, shalt then enjoy the same.'"

Vaisampayana continued,--"King Duryodhana, thus addressed by Sakuni,
without allowing a moment to elapse, said unto Dhritarashtra,--'This,
Sakuni, an adept at dice, is ready to win at dice, O king, the wealth of
the sons of Pandu. It behoveth thee to grant him permission to do so.'

"Dhritarashtra replied,--'I always follow the counsels of Kshatta, my
minister possessed of great wisdom. Having consulted with him, I will
inform thee what my judgment is in respect of this affair. Endued with
great foresight, he will, keeping morality before his eyes, tell us what
is good and what is proper for both parties, and what should be done in
this matter.'

"Duryodhana said,--'If thou consultest with Kshatta he will make thee
desist. And if thou desist, O king, I will certainly kill myself. And
when I am dead, O king, thou wilt become happy with Vidura. Thou wilt
then enjoy the whole earth; what need hast thou with me?'"

Vaisampayana continued,--"Dhritarashtra, hearing these words of
affliction uttered by Duryodhana from mixed feeling, himself ready to
what Duryodhana had dictated, commanded his servant, saying,--'Let
artificers be employed to erect without delay a delightful and handsome
and spacious palace with an hundred doors and a thousand columns. And
having brought carpenters and joiners, set ye jewels and precious stones
all over the walls. And making it handsome and easy of access, report to
me when everything is complete. And, O monarch, king Dhritarashtra having
made this resolution for the pacification of Duryodhana, sent messengers
unto Vidura for summoning him. For without taking counsel with Vidura
never did the monarch form any resolution. But as regards the matter at
hand, the king although he knew the evils of gambling, was yet attracted
towards it. The intelligent Vidura, however, as soon as he heard of it,
knew that the arrival of Kali was at hand. And seeing that the way to
destruction was about to open, he quickly came to Dhritarashtra. And
Vidura approaching his illustrious eldest brother and bowing down unto
his feet, said these words:

'O exalted king, I do not approve of this resolution that thou hast
formed. It behave thee, O king, to act in such a way that no dispute may
arise between thy children on account of this gambling match.'

Dhritarashtra replied,--'O Kshatta, if the gods be merciful unto us,
assuredly no dispute will ever arise amongst my sons. Therefore,
auspicious or otherwise, beneficial or otherwise, let this friendly
challenge at dice proceed. Even this without doubt is what fate hath
ordained for us. And, O son of the Bharata race, when I am near, and
Drona and Bhishma and thou too, nothing evil that even Fate might have
ordained is likely to happen. Therefore, go thou on a car yoking thereto
horses endued with the speed of the wind, so that thou mayest reach
Khandavaprastha even today and bring thou Yudhishthira with thee. And, O
Vidura, I tell that even this is my resolution. Tell me nothing. I regard
Fate as supreme which bringeth all this.' Hearing these words of
Dhritarashtra and concluding that his race was doomed, Vidura in great
sorrow went unto Bhishma with great wisdom."



SECTION XLIX

Janamejaya said,--"O thou foremost of all conversant with the Vedas, how
did that game at dice take place, fraught with such evil to the cousins
and through which my grand-sires, the son of Pandu, were plunged into
such sorrow? What kings also were present in that assembly, and who
amongst them approved of the gambling match and who amongst them forbade
it? O sinless one, O chief of regenerate ones, I desire thee to recite in
detail all about this, which, indeed, was the cause of the destruction of
the world."

Santi said,--"Thus addressed by the king, the disciple of Vyasa, endued
with great energy and conversant with the entire Vedas, narrated
everything that had happened."

Vaisampayana said,--"O best of the Bharatas, O great king, if thou
desirest to hear, then listen to me as I narrate to thee everything again
in detail.

"Ascertaining the opinion of Vidura, Dhritarashtra the son of Amvika,
calling Duryodhana told him again in private--'O son of Gandhari, have
nothing to do with dice. Vidura doth not speak well of it. Possessed of
great wisdom, he will never give me advice that is not for my good. I
also regard what Vidura sayeth as exceedingly beneficial for me. Do that,
O son, for I regard it all as for thy good also. Indeed, Vidura knoweth
with all its mysteries the science (of political morality) that the
illustrious and learned and wise Vrihaspati, the celestial Rishi who is
the spiritual guide of Vasava--had unfolded unto the wise chief of the
immortals. And O son, I always accept what Vidura adviseth. O king, as
the wise Uddhava is ever regarded amongst the Vrishnis, so is Vidura
possessed of great intelligence esteemed as the foremost of the Kurus.
Therefore, O son, have nothing to do with dice. It is evident that dice
soweth dissensions. And dissensions are the ruin of the kingdom.
Therefore, O son, abandon this idea of gambling. O son, thou hast
obtained from us what, it hath been ordained, a father and a mother
should give unto their son, viz., ancestral rank and possessions. Thou
art educated and clever in every branch of knowledge, and hast been
brought up with affection in thy paternal dwelling. Born the eldest among
all thy brothers, living within thy own kingdom, why regardest thou
thyself as unhappy? O thou of mighty arms, thou obtainest food and attire
of the very best kind and which is not obtainable by ordinary men. Why
dost thou grieve yet. O son, O mighty-armed one, ruling thy large
ancestral kingdom swelling with people and wealth, thou shinest as
splendidly as the chief of the celestials in heaven. Thou art possessed
of wisdom. It behoveth thee to tell me what can be the root of this grief
that hath made thee so melancholy.

"Duryodhana replied,--'I am a sinful wretch, O king, because I eat and
dress beholding (the prosperity of the foes). It hath been said that man
is a wretch who is not filled with jealousy at the sight of his enemy's
prosperity. O exalted one, this kind of prosperity of mine doth not
gratify me. Beholding that blazing prosperity of the son of Kunti, I am
very much pained. I tell thee strong must be my vitality, in as much as I
am living even at the sight of the whole earth owning the sway of
Yudhishthira. The Nipas, the Chitrakas, the Kukkuras, the Karaskaras, and
the Lauha-janghas are living in the palace of Yudhishthira like bondsmen.
The Himavat, the ocean, the regions on the sea-shore, and the numberless
other regions that yield jewels and gems, have all acknowledged
superiority of the mansion of Yudhishthira in respect of wealth it
containeth. And, O Monarch, regarding me as the eldest and entitled to
respect, Yudhishthira having received me respectfully, appointed me in
receiving the jewels and gems (that were brought as tribute). O Bharata,
the limit and the like of the excellent and invaluable jewels that were
brought there have not been seen. And O king, my hands were fatigued in
receiving that wealth. And when I was tired, they that brought those
valuable articles from distant regions used to wait till I was able to
resume my labour. Bringing jewels from the lake Vindu, the Asura
architect Maya constructed (for the Pandavas) a lake-like surface made of
crystal. Beholding the (artificial) lotuses with which it was filled, I
mistook it, O king for water. And seeing me draw up my clothes (while
about to cross it), Vrikodara (Bhima) laughed at me, regarding me as
wanting in jewels and having lost my head at the sight of the affluence
of my enemy. If I had the ability, I would, O king, without the loss of a
moment, slay Vrikodara for that. But, O monarch, if we endeavour to slay
Bhima now, without doubt, ours will be the fate of Sisupala. O Bharata,
that insult by the foe burneth me. Once again, O king, beholding a
similar lake that is really full of water but which I mistook for a
crystal surface, I fell into it. At that, Bhima with Arjuna once more
laughed derisively, and Draupadi also accompanied by other females joined
in the laughter. That paineth my heart exceedingly. My apparel having
been wet, the menials at the command of the king gave me other clothes.
That also is my great sorrow. And O king, hear now of another mistake
that I speak of. In attempting to pass through what is exactly of the
shape of a door but through which there was really no passage, I struck
my forehead against stone and injured myself. The twins Nakula and
Sahadeva beholding from a distance that I was so hit at the head came and
supported me in their arms, expressing great concern for me. And Sahadeva
repeatedly told me, as if with a smile,--'This O king, is the door. Go
this way!' And Bhimasena, laughing aloud, addressed me and said,--'O son
of Dhritarashtra, this is the door. And, O king I had not even heard of
the names of those gems that I saw in that mansion. And it is for these
reasons that my heart so acheth."



SECTION L

Duryodhana said,--'Listen now, O Bharata, about all the most costly
articles I saw, belonging unto the sons of Pandu, and brought one after
another by the kings of the earth. Beholding that wealth of the foe, I
lost my reason and scarcely knew myself. And, O Bharata, listen as I
describe that wealth consisting of both manufactures and the produce of
the land. The king of Kamboja gave innumerable skins of the best king,
and blankets made of wool, of the soft fur of rodents and other
burroughers, and of the hair of cats,--all inlaid with threads of gold.
And he also gave three hundred horses of the Titteti and the Kalmasha
species possessing noses like parrots. And he also gave three hundred
camels and an equal number of she-asses, all fattened with the olives and
the Pilusha. And innumerable Brahmanas engaged in rearing cattle and
occupied in low offices for the gratification of the illustrious king
Yudhishthira the just waited at the gate with three hundred millions of
tribute but they were denied admission into the palace. And hundred upon
hundreds of Brahmanas possessing wealth of kine and living upon the lands
that Yudhishthira had given them, came there with their handsome golden
Kamandalus filled with clarified butter. And though they had brought such
tribute, they were refused admission into the palace. And the Sudra kings
that dwelt in the regions on the seacoast, brought with them, O king,
hundred thousands of serving girls of the Karpasika country, all of
beautiful features and slender waist and luxuriant hair and decked in
golden ornaments; and also many skins of the Ranku deer worthy even of
Brahmanas as tribute unto king Yudhishthira. And the tribes Vairamas,
Paradas, Tungas, with the Kitavas who lived upon crops that depended on
water from the sky or of the river and also they who were born in regions
on the sea-shore, in woodlands, or countries on the other side of the
ocean waited at the gate, being refused permission to enter, with goats
and kine and asses and camels and vegetable, honey and blankets and
jewels and gems of various kinds. And that great warrior king Bhagadatta,
the brave ruler of Pragjyotisha and the mighty sovereign of the
mlechchas, at the head of a large number of Yavanas waited at the gate
unable to enter, with a considerable tribute comprising of horses of the
best breed and possessing the speed of the wind. And king Bhagadatta
(beholding the concourse) had to go away from the gate, making over a
number of swords with handles made of the purest ivory and well-adorned
with diamonds and every kind of gems. And many tribes coming from
different regions, of whom some possess two eyes, some three and some had
eyes on their foreheads, and those also called Aushmikas, and Nishadas,
and Romakas, some cannibals and many possessing only one leg. I say, O
king, standing at the gate, being refused permission to enter. And these
diverse rulers brought as tribute ten thousand asses of diverse hues and
black necks and huge bodies and great speed and much docility and
celebrated all over the world. And these asses were all of goodly size
and delightful colour. And they were all bred on the coast of Vankhu. And
there were many kings that gave unto Yudhishthira much gold and silver.
And having given much tribute they obtained admission into the palace of
Yudhishthira. The people that came there possessing only one leg gave
unto Yudhishthira many wild horses, some of which were as red as the
cochineal, and some white, and some possessing the hues of the rainbow
and some looking like evening clouds, and some that were of variegated
colour. And they were all endued with the speed of the mind. And they
also gave unto the king enough gold of superior quality. I also saw
numberless Chins and Sakas and Uddras and many barbarous tribes living in
the woods, and many Vrishnis and Harahunas, and dusky tribes of the
Himavat, and many Nipas and people residing in regions on the sea-coast,
waiting at the gate being refused permission to enter. And the people of
Valhika gave unto him as tribute ten thousand asses, of goodly size and
black necks and daily running two hundred miles, And those asses were of
many shapes. And they were well-trained and celebrated all over the
world. And possessed of symmetrical proportion and excellent colour,
their skins were pleasant to the touch. And the Valhikas also presented
numerous blankets of woollen texture manufactured in Chin and numerous
skins of the Ranku deer, and clothes manufactured from jute, and others
woven with the threads spun by insects. And they also gave thousands of
other clothes not made of cotton, possessing the colour of the lotus. And
these were all of smooth texture. And they also gave soft sheep-skins by
thousands. And they also gave many sharp and long swords and scimitars,
and hatchets and fine-edged battle-axes manufactured in the western
countries. And having presented perfumes and jewels and gems of various
kinds by thousands as tribute, they waited at the gate, being refused
admission into the palace. And the Sakas and Tukhatas and Tukharas and
Kankas and Romakas and men with horns bringing with them as tribute
numerous large elephants and ten thousand horses, and hundreds and
hundreds of millions of gold waited at the gate, being refused permission
to enter. And the kings of the eastern countries having presented
numerous valuable articles including many costly carpets and vehicles and
beds, and armours of diverse hues decked with jewels and gold and ivory,
and weapons of various kinds, and cars of various shapes and handsome
make and adorned with gold, with well-trained horses trimmed with tiger
skins, and rich and variegated blankets for caprisoning elephants, and
various kinds of jewels and gems, arrows long and short and various other
kinds of weapons, obtained permission to enter the sacrificial palace of
the illustrious Pandava!'"



SECTION LI

Duryodhana said,--'O sinless one, listen to me as I describe that large
mass of wealth consisting of various kinds of tribute presented unto
Yudhishthira by the kings of the earth. They that dwell by the side of
the river Sailoda flowing between the mountains of Mer and Mandara and
enjoy the delicious shade of topes of the Kichaka bamboo, viz., the
Khashas, Ekasanas, the Arhas, the Pradaras, the Dirghavenus, the Paradas,
the Kulindas, the Tanganas, and the other Tanganas, brought as tribute
heaps of gold measured in dronas (jars) and raised from underneath the
earth by ants and therefore called after these creatures. The mountain
tribes endued with great strength having brought as tribute numerous
Chamaras (long brushes) soft and black and others white as moon-beam and
sweet honey extracted from the flowers growing on the Himavat as also
from the Mishali champaka and garlands of flowers brought from the region
of the northern Kurus, and diverse kinds of plants from the north even
from Kailasa, waited with their heads bent down at the gate of king
Yudhishthira, being refused permission to enter. I also beheld there
numberless chiefs of the Kiratas armed with cruel weapons and ever
engaged in cruel deeds, eating of fruits and roots and attired in skins
and living on the northern slopes of the Himavat and on the mountain from
behind which the sun rises and in the region of Karusha on the sea-coast
and on both sides of the Lohitya mountains. And, O king, having brought
with them as tribute loads upon loads of sandal and aloe as also black
aloe, and heaps upon heaps of valuable skins and gold and perfumes, and
ten thousand serving-girls of their own race, and many beautiful animals
and birds of remote countries, and much gold of great splendour procured
from mountains, the Kiratas waited at the gate, being refused permission
to enter. The Kairatas, the Daradas, the Darvas, the Suras, the
Vaiamakas, the Audumvaras, the Durvibhagas, the Kumaras, the Paradas
along with the Vahlikas, the Kashmiras, the Ghorakas, the Hansakayanas,
the Sivis, the Trigartas, the Yauddheyas, the ruler of Madras and the
Kaikeyas, the Amvashtas, the Kaukuras, the Tarkshyas, the Vastrapas along
with the Palhavas, the Vashatayas, the Mauleyas along with the
Kshudrakas, and the Malavas, the Paundrayas, the Kukkuras, the Sakas, the
Angas, the Vangas, the Punras, the Sanavatyas, and the Gayas--these good
and well-born Kshatriyas distributed into regular clans and trained to
the use of arms, brought tribute unto king Yudhishthira by hundreds and
thousands. And the Vangas, the Kalingas, the Magadhas, the Tamraliptas,
the Supundrakas, the Dauvalikas, the Sagarakas, the Patrornas, the
Saisavas, and innumerable Karnapravaranas, who presented themselves at
the gate, were told by the gate-keepers at the command of the king, that
if they could wait and bring good tribute they could obtain admission.
Then the kings of those nations each gave a thousand elephants furnished
with tusks like unto the shafts of ploughs and decked with girdles made
of gold, and covered with fine blankets and therefore, resembling the
lotus in hue. And they were all darkish as rocks and always musty, and
procured from the sides of the Kamyaka lake, and covered with defensive
armour. And they were also exceedingly patient and of the best breed. And
having made these presents, those kings were permitted to enter. O king,
these and many others, coming from various regions, and numberless other
illustrious kings, brought jewels and gems unto this sacrifice. And
Chitraratha, also the king of Gandharvas, the friend of Indra, gave four
hundred horses gifted with the speed of the wind. And the Gandharva
Tumvuru gladly gave a hundred horses of the colour of mango leaf and
decked in gold. And, O thou of the Kuru race, the celebrated king of the
Mlechcha tribe, called the Sukaras, gave many hundreds of excellent
elephants. And Virata, the king of Matsya, gave as tribute two thousand
elephants decked in gold. And king Vasudana from the kingdom of Pansu
presented unto the son of Pandu six and twenty elephants and two thousand
horses. O king, all decked in gold and endued with speed and strength and
in full vigour of youth, and diverse other kinds of wealth. And Yajnasena
presented unto the sons of Pandu for the sacrifice, fourteen thousand
serving-girls and ten thousand serving-men with their wives, many
hundreds of excellent elephants, six and twenty cars with elephants yoked
unto them, and also his whole kingdom. And Vasudeva of the Vrishni race,
in order to enhance the dignity of Arjuna, gave fourteen thousands of
excellent elephants. Indeed, Krishna is the soul of Arjuna and Arjuna is
the soul of Krishna, and whatever Arjuna may say Krishna is certain to
accomplish. And Krishna is capable of abandoning heaven itself for the
sake of Arjuna. and Arjuna also is capable of sacrificing his life for
the sake of Krishna. And the Kings of Chola and Pandya, though they
brought numberless jars of gold filled with fragrant sandal juice from
the hills of Malaya, and loads of sandal and aloe wood from the Dardduras
hills, and many gems of great brilliancy and fine cloths inlaid with
gold, did not obtain permission (to enter). And the king of the Singhalas
gave those best of sea-born gems called the lapis lazuli, and heaps of
pearls also, and hundreds of coverlets for elephants. And numberless
dark-coloured men with the ends of their, eyes red as copper, attired in
clothes decked with gems, waited at the gate with those presents. And
numberless Brahmanas and Kshatriyas who had been vanquished, and Vaisyas
and serving Sudras, from love of Yudhishthira, brought tribute unto the
son of Pandu. And even all the Mlechchas, from love and respect, came
unto Yudhishthira. And all orders of men, good, indifferent and low,
belonging to numberless races, coming from diverse lands made
Yudhishthira's habitation the epitome of the world.

"And beholding the kings of the earth to present unto the foes such
excellent and valuable presents, I wished for death out of grief. And O
king, I will now tell thee of the servants of the Pandavas, people for
whom Yudhishthira supplieth food, both cooked and uncooked. There are a
hundred thousand billions of mounted elephants and cavalry and a hundred
millions of cars and countless foot soldiers. At one place raw provisions
are being measured out; at another they are being cooked; and at another
place the foods are being distributed. And the notes of festivity are
being heard everywhere. And amongst men of all orders I beheld not a
single one in the mansion of Yudhishthira that had not food and drink and
ornaments. And eighty-eight thousands of Snataka Brahmanas leading
domestic lives, all supported by Yudhishthira, with thirty serving-girls
given unto each, gratified by the king, always pray with complacent
hearts for the destruction of his foes. And ten thousands of other
ascetics with vital seed drawn up, daily eat of golden plates in
Yudhishthira's palace. And, O king, Yajnaseni, without having eaten
herself, daily seeth whether everybody, including even the deformed and
the dwarfs, hath eaten or not. And, O Bharata, only two do not pay
tribute unto the son of Kunti, viz., the Panchalas in consequence of
their relationship by marriage, and the Andhakas and Vrishnis in
consequence of their friendship.



SECTION LII

Duryodhana said,--"Those king that are revered over all the world, who
are devoted to truth and who are pledged to the observance of rigid vows,
who are possessed of great learning and eloquence, who are fully
conversant with the Vedas and their branches as also with sacrifices, who
have piety and modesty, whose souls are devoted to virtue, who possess
fame, and who have enjoyed the grand rites of coronation, all wait upon
and worship Yudhishthira. And, O king, I beheld there many thousands of
wild kine with as many vessels of white copper for milking them, brought
thither by the kings of the earth as sacrificial presents to be given
away by Yudhishthira unto the Brahmana. And, O Bharata, for bathing
Yudhishthira at the conclusion of the sacrifice, many kings with the
greatest alacrity, themselves brought there in a state of purity many
excellent jars (containing water). And king Vahlika brought there a car
decked with pure gold. And king Sudakshina himself yoked thereto four
white horses of Kamboja breed, and Sunitha of great might fitted the
lower pole and the ruler of Chedi with his own hands took up and fitted
the flag-staff. And the king of the Southern country stood ready with the
coat of mail; the ruler of Magadha, with garlands of flowers and the
head-gear; the great warrior Vasudana with a sixty years old elephant,
the king of Matsya, with the side-fittings of the car, all encased in
gold; king Ekalavya, with the shoes; the king of Avanti, with diverse
kinds of water for the final bath; king Chekitana, with the quiver; the
king of Kasi, with the bow; and Salya; with a sword whose hilt and straps
were adorned with gold. Then Dhaumya and Vyasa, of great ascetic merit,
with Narada and Asita's son Devala, standing before performed the
ceremony of sprinkling the sacred water over the king. And the great
Rishis with cheerful hearts sat where the sprinkling ceremony was
performed. And other illustrious Rishis conversant with the Vedas, with
Jamadagni's son among them, approached Yudhishthira, the giver of large
sacrificial presents, uttering mantras all the while, like the seven
Rishis, approaching the great India in heaven. And Satyaki of unbaffled
prowess held the umbrella (over the king's head). And Dhananjaya and
Bhima were engaged in tanning the king; while the twins held a couple of
chamaras in their hands. And the Ocean himself brought in a sling that
big conch of Varuna which the celestial artificer Viswakarman had
constructed with a thousand Nishkas of gold, and which Prajapati had in a
former Kalpa, presented unto India. It was with that conch that Krishna
bathed Yudhishthira after the conclusion of the sacrifice, and beholding
it, I swooned away. People go to the Eastern or the Western seas and also
to the Southern one. But, O father, none except birds can ever go to the
Northern sea. But the Pandavas have spread their dominion even there, for
I heard hundreds of conches that had been brought thence blown (in the
sacrificial mansion) indicative of auspicious rejoicing. And while those
conches blew simultaneously, my hair stood on end. And those among the
kings, who were weak in strength fell down. And Dhrishtadyumna and
Satyaki and the sons of Pandu and Kesava,--those eight, endued with
strength and prowess and handsome in person, beholding the kings deprived
of consciousness and myself in that plight, laughed outright. Then
Vibhatsu (Arjuna) with a cheerful heart gave, O Bharata, unto the
principal Brahmanas five hundred bullocks with horns plated with gold.
And king Yudhishthira, the son of Kunti, having completed the Rajasuya
sacrifice, obtained like the exalted Harishchandra such prosperity that
neither Rantideva nor Nabhaga, nor Jauvanaswa, nor Manu, nor king Prithu
the son of Vena, nor Bhagiratha, Yayati, nor Nahusha, had obtained its
like. And beholding, O exalted one, such prosperity, in the son of Pritha
which is even like that which Harishchandra had, I do not see the least
good in continuing to live, O Bharata! O ruler of men, a yoke that is
tied (to the bullock's shoulders) by a blind man becomes loosened. Even
such is the case with us. The younger ones are growing while the elder
ones are decaying. And beholding all this, O chief of the Kurus, I cannot
enjoy peace even with the aid of reflection. And it is for this, O king,
that I am plunged into grief and becoming pale and emaciated."



SECTION LIII

"Dhritrashtra said,--Thou art my eldest son and born also of my eldest
wife. Therefore, O son, be not jealous of the Pandavas. He that is
jealous is always unhappy and suffereth the pangs of death. O bull of the
Bharata race, Yudhishthira knoweth not deception, possesseth wealth equal
unto thine, hath thy friends for his, and is not jealous of thee. Why
shouldst thou, therefore, be jealous of him? O king, in respect of
friends and allies thou art equal unto Yudhishthira. Why shouldst thou,
therefore, covet, from folly, the property of thy brother? Be not so.
Cease to be jealous. Do not grieve. O bull of the Bharata race, it thou
covetest the dignity attaching to the performance of a sacrifice, let the
priests arrange for thee the great sacrifice, called the Saptatantu. The
kings of the earth will then, cheerfully and with great respect, bring
for thee also much wealth and gems and ornaments. O child, coveting
other's possessions is exceedingly mean. He, on the other hand, enjoyeth
happiness, who is content with his own being engaged in the practices of
his own order. Never striving to obtain the wealth of others, persevering
in one's own affairs, and protecting what hath been earned,--these are
the indications of true greatness. He that is unmoved in calamity,
skilled in his own business, ever exerting vigilant and humble, always
beholdeth prosperity. The sons of Pandu are as thy arms. Do not lop off
those arms of thine. Plunge not into internal dissensions for the sake of
that wealth of thy brothers. O king, be not jealous of the sons of Pandu.
Thy wealth is equal unto that of thy brothers in his entirety. There is
great sin in quarrelling with friends. They that are thy grandsires are
theirs also. Give away in charity on occasions of sacrifices, gratify
every dear object of thy desire, disport in the company of women freely,
and enjoy thou peace.'"



SECTION LIV

"Duryodhana said,--'He that is devoid of intellect but hath merely heard
of many things, can scarcely understand the real import of the
scriptures, like the spoon that hath no perception of the taste of the
soup it toucheth. Thou knowest everything, but yet confoundest me. Like a
boat fastened to another, thou and I are tied to each other. Art thou
unmindful of thy own interests? Or, dost thou entertain hostile feeling
towards me? These thy sons and allies are doomed to destruction, inasmuch
as they have thee for their ruler, for thou describest as attainable in
the future what is to be done at the present moment. He often trippeth
whose guide acts under the instructions of others. How then can his
followers expect to come across a right path? O king, thou art of mature
wisdom; thou hast the opportunity to listen to the words of old, and thy
senses also are under thy control. It behoveth thee not to confound us
who are ready to seek our own interests. Vrihaspati hath said that the
usage of kings are different from those of common people. Therefore kings
should always attend to their own interests with vigilance. The
attainment of success is the sole criterion that should guide the conduct
of a Kshatriya. Whether, therefore, the means is virtuous or sinful, what
scruples can there be in the duties of one's own order? He that is
desirous of snatching the blazing prosperity of his foe, should, O bull
of the Bharata race, bring every direction under his subjection like the
charioteer taming the steeds with his whip. Those used to handling
weapons say that, a weapon is not simply an instrument that cuts but is a
means, whether covert or overt, that can defeat a foe. Who is to be
reckoned a foe and who a friend, doth not depend on one's figure or
dimensions. He that paineth another is, O king, to be regarded a foe by
him that is pained. Discontent is the root of prosperity. Therefore, O
king, I desire to be discontented. He that striveth after the acquisition
of prosperity is, O king, a truly politic person. Nobody should be
attached to wealth and affluence, for the wealth that hath been earned
and hoarded may be plundered. The usages of kings are even such. It was
during a period of peace that Sakra cut off the head of Namuchi after
having given a pledge to the contrary, and it was because he approved of
this eternal usage towards the enemy that he did so. Like a snake that
swalloweth up frogs and other creatures living in holes, the earth
swalloweth up a king that is peaceful and a Brahmana that stirreth not
out of home. O king, none can by nature be any person's foe. He is one's
foe, and not anybody else, who hath common pursuits with one. He that
from folly neglecteth a growing foe, hath his vitals cut off as by a
disease that he cherished without treatment. A foe, however
insignificant, if suffered to grow in prowess, swalloweth one like the
white ants at the root of a tree eating off the tree itself. O Bharata, O
Ajamida, let not the prosperity of the foe be acceptable to thee. This
policy (of neglecting the foe) should always be borne on their heads by
the wise even like a load. He that always wisheth for the increase of his
wealth, ever groweth in the midst of his relatives even like the body
naturally growing from the moment of birth. Prowess conferreth speedy
growth. Coveting as I do the prosperity of the Pandavas. I have not yet
made it my own. At present I am a prey to doubts in respect of my
ability. I am determined to resolve those doubts of mine. I will either
obtain that prosperity of theirs, or lie down having perished in battle.
O king when the state of my mind is such, what do I care now for life,
for the Pandavas are daily growing while our possessions know no
increase?'"



SECTION LV

"Sakuni said,--O thou foremost of victorious persons, I will snatch (for
thee) this prosperity of Yudhishthira, the son of Pandu, at the sight of
which thou grievest so. Therefore, O king, let Yudhishthira the son of
Kunti be summoned. By throwing dice a skilful man, himself uninjured, may
vanquish one that hath no skill. Know, O Bharata, that betting is my bow,
the dice are my arrows, the marks on them my bow-string, and the
dice-board my car.

"Duryodhana said,--'This Sukuni skilled at dice, is ready, O king, to
snatch the prosperity of the son of Pandu by means of dice. It behoveth
thee to give him permission.

"Dhritarashtra said,--'I am obedient to the counsels of my brother, the
illustrious Vidura. Consulting with him, I shall tell what should be done
in this matter.

"Duryodhana said,--'Vidura is always engaged in doing good to the sons of
Pandu. O Kaurava, his feelings towards us are otherwise. He will,
therefore, without doubt, withdraw thy heart from the proposed act. No
man should set himself to any task depending upon the counsels of
another, for, O son of Kuru's race, the minds of two persons seldom agree
in any particular act. The fool that liveth shunning all causes of fear
wasteth himself like an insect in the rainy season. Neither sickness nor
Yama waiteth till one is in prosperity. So long, therefore, as there is
life and health, one should (without waiting for prosperity) accomplish
his purpose.'

"Dhritarashtra said,--'O son, hostility with those that are strong, is
what never recommendeth itself to me. Hostility bringeth about a change
of feelings, and that itself is a weapon though not made of steel. Thou
regardest, O Prince, as a great blessing what will bring in its train the
terrible consequences of war. What is really fraught with mischief. If
once it beginneth, it will create sharp swords and pointed arrows.'

"Duryodhana replied,--'Men of the most ancient times invented the use of
dice. There is no destruction in it, nor is there any striking with,
weapons. Let the words of Sakuni, therefore, be acceptable to thee, and
let thy command be issued for the speedy construction of the assembly
house. The door of heaven, leading us to such happiness, will be opened
to us by gambling. Indeed, they that betake to gambling (with such aid)
deserve such good fortune. The Pandavas then will become thy equals
(instead of, as now, superiors); therefore, gamble thou with the Pandavas.

"Dhritarashtra said.--'The words uttered by thee do not recommend
themselves to me. Do what may be agreeable to thee, O ruler of men. But
thou shall have to repent for acting according to these words; for, words
that are fraught with such immorality can never bring prosperity in the
future. Even this was foreseen by the learned Vidura ever treading the
path of truth and wisdom. Even the great calamity, destructive of the
lives of the Kshatriyas, cometh as destined by fate.'"

Vaisampayana continued--"Having said this, the weak-minded Dhritarashtra
regarded fate as supreme and unavoidable. And the king deprived of reason
by Fate, and obedient to the counsels of his son, commanded his men in
loud voice, saying--'Carefully construct, without loss of time, an
assembly house of the most beautiful description, to be called the
crystal-arched palace with a thousand columns, decked with gold and lapis
lazuli, furnished with a hundred gates, and full two miles in length and
in breadth the same.' Hearing those words of his, thousands of artificers
endued with intelligence and skill soon erected the palace with the
greatest alacrity, and having erected it brought thither every kind of
article. And soon after they cheerfully represented unto the king that
the palace had been finished, and that it as delightful and handsome and
furnished with every kind of gems and covered with many-coloured carpets
inlaid with gold. Then king Dhritarashtra, possessed of learning,
summoning Vidura the chief of his ministers, said:--'Repairing, (to
Khandavaprastha), bring prince Yudhishthira here without loss of time.
Let him come hither with his brothers, and behold his handsome assembly
house of mine, furnished with countless jewels and gems, and costly beds
and carpets, and let a friendly match at dice commence here.'"



SECTION LVI

Vaisampayana said,--"King Dhritarashtra, ascertaining the inclinations of
his son and knowing that Fate is inevitable, did what I have said.
Vidura, however, that foremost of intelligent men, approved not his
brother's words and spoke thus, 'I approve not, O king, of this command
of thine. Do not act so. I fear, this will bring about the destruction of
our race. When thy sons lose their unity, dissension will certainly ensue
amongst them. This I apprehend, O king, from this match at dice.'

"Dhritarashtra said,--'If Fate be not hostile, this quarrel will not
certainly grieve me. The whole universe moveth at the will of its
Creator, under the controlling influence of Fate. It is not free.
Therefore, O Vidura, going unto king Yudhishthira at my command, bring
thou soon that invincible son of Kunti.'"



SECTION LVII

Vaisampayana said,--"Vidura then, thus commanded against his will by king
Dhritarashtra, set out, with the help of horses of high mettle and endued
with great speed and strength, and quiet and patient, for the abode of
the wise sons of Pandu. Possessed of great intelligence, Vidura proceeded
by the way leading to the capital of the Pandavas. And having arrived at
the city of king Yudhishthira, he entered it and proceeded towards the
palace, worshipped by numberless Brahmanas. And coming to the palace
which was even like unto the mansion of Kuvera himself, the virtuous
Vidura approached Yudhishthira, the son of Dharma. Then the illustrious
Ajamida devoted to truth and having no enemy on earth, reverentially
saluted Vidura, and asked him about Dhritarashtra and his sons. And
Yudhishthira said, "O Kshatta, thy mind seemeth to be cheerless. Dost
thou come here in happiness and peace? The sons of Dhritarashtra, I hope,
are obedient to their old father. The people also, I hope, are obedient
to Dhritarashtra's rule.'

"Vidura said,--'The illustrious king, with his sons, is well and happy,
and surrounded by his relatives he reigneth even like Indra himself. The
king is happy with his sons who are all obedient to him and hath no
grief. The illustrious monarch is bent on his own aggrandisement. The
king of the Kurus hath commanded me to enquire after thy peace and
prosperity, and to ask thee to repair to Hastinapore with thy brothers
and to say, after beholding king Dhritarashtra's newly erected palace,
whether that one is equal to thy own. Repairing thither, O son of Pritha,
with thy brothers, enjoy ye in that mansion and sit to a friendly match
at dice. We shall be glad if thou goest, as the Kurus have already
arrived there. And thou wilt see there those gamblers and cheats that the
illustrious king Dhritarashtra hath already brought thither. It is for
this, O king, that I have come hither. Let the king's command be approved
by thee.

"Yudhishthira said,--'O Kshatta, if we sit to a match at dice, we may
quarrel. What man is there, who knowing all this, will consent to gamble?
What dost thou think fit for us? We all are obedient to thy counsels.'

"Vidura said,--'I know that gambling is the root of misery, and I strove
to dissuade the king from it. The king, however, hath sent me to thee.
Having known all this, O learned one, do what is beneficial.

"Yudhishthira said,--'Besides the sons of Dhritarashtra what other
dishonest gamblers are there ready for play? Tell us, O Vidura, who they
are and with whom we shall have to play, staking hundreds upon hundreds
of our possessions.'

"Vidura said,--'O monarch, Sakuni, the king of Gandhara, an adept at
dice, having great skill of hand and desperate in stakes, Vivingati, king
Chitrasena, Satyavrata, Purumitra and Jaya, these, O king, are there.'

"Yudhishthira said,--'It would seem then that some of the most desperate
and terrible gamblers always depending upon deceit are there. This whole
universe, however, is at the will of its Maker, under the control of
fate. It is not free. O learned one, I do not desire, at the command of
king Dhritarashtra to engage myself in gambling. The father always
wisheth to benefit his son. Thou art our master, O Vidura. Tell me what
is proper for us. Unwilling as I am to gamble, I will not do so, if the
wicked Sakuni doth not summon me to it in the Sabha? If, however, he
challengeth me, I will never refuse. For that, as settled, is my eternal
vow."

Vaisampayana continued,--"King Yudhishthira the just having said this
unto Vidura, commanded that preparations for his journey might be made
without loss of time. And the next day, the king accompanied by his
relatives and attendants and taking with him also the women of the
household with Draupadi in their midst, set out for the capital of the
Kurus. 'Like some brilliant body falling before the eyes, Fate depriveth
us of reason, and man, tied as it were with a cord, submitteth to the
sway of Providence,' saying this, king Yudhishthira, that chastiser of
the foe, set out with Kshatta, without deliberating upon that summons
from Dhritarashtra. And that slayer of hostile heroes, the son of Pandu
and Pritha, riding upon the car that had been given him by the king of
Valhika, and attired also in royal robes, set out with his brothers. And
the king, blazing as it were with royal splendour, with Brahmanas walking
before him, set out from his city, summoned by Dhritarashtra and impelled
by what hath been ordained by Kala (Time). And arriving at Hastinapore he
went to the palace of Dhritarashtra. And going there, the son of Pandu
approached the king. And the exalted one then approached Bhishma and
Drona and Karna, and Kripa, and the son of Drona, and embraced and was
embraced by them all. And the mighty-armed one, endued with great
prowess, then approached Somadatta, and then Duryodhana and Salya, and
the son of Suvala, and those other kings also that had arrived there
before him. The king then went to the brave Dusshasana and then to all
his (other) brothers and then to Jayadratha and next to all the Kurus one
after another. And the mighty-armed one, then surrounded by all his
brothers, entered the apartment of the wise king Dhritarashtra. And then
Yudhishthira beheld the reverend Gandhari, ever obedient to her lord, and
surrounded by her daughters-in-law like Rohini by the stars. And saluting
Gandhari and blessed by her in return, the king then beheld his old
uncle, that illustrious monarch whose wisdom was his eye. King
Dhritarashtra then, O monarch, smelt his head as also the heads of those
four other princes of the Kuru race, viz., the sons of Pandu with
Bhimasena as their eldest. And, O king, beholding--the handsome Pandava
those tigers among men, all the Kurus became exceedingly glad. And
commanded by the king, the Pandavas then retired to the chambers allotted
to them and which were all furnished with jewels and gems. And when they
had retired into the chambers, the women of Dhritarashtra's household
with Dussala taking the lead visited them. And the daughters-in-law of
Dhritarashtra beholding the blazing and splendid beauty and prosperity of
Yajnaseni, became cheerless and filled with jealousy. And those tigers
among men, having conversed with the ladies went through their daily
physical exercises and then performed the religious rites of the day. And
having finished their daily devotions, they decked their persons with
sandal paste of the most fragrant kind. And desiring to secure good luck
and prosperity they caused (by gifts) the Brahmanas to utter
benedictions. And then eating food that was of the best taste they
retired to their chambers for the night. And those bulls among the Kurus
then were put to sleep with music by handsome females. And obtaining from
them what came in due succession, those subjugators of hostile towns
passed with cheerful hearts that delightful night in pleasure and sport.
And waked by the bards with sweet music, they rose from their beds, and
having passed the night thus in happiness, they rose at dawn and having
gone through the usual rites, they entered into the assembly house and
were saluted by those that were ready there for gambling."



SECTION LVIII

Vaisampayana said,--"The sons of Pritha with Yudhishthira at their head,
having entered that assembly house, approached all the kings that were
present there. And worshipping all those that deserved to be worshipped,
and saluting others as each deserved according to age, they seated
themselves on seats that were clean and furnished with costly carpets.
After they had taken their seats, as also all the kings, Sakuni the son
of Suvala addressed Yudhishthira and said, 'O king, the assembly is full.
All had been waiting for thee. Let, therefore, the dice be cast and the
rules of play be fixed, O Yudhishthira.'

'Yudhishthira replied, 'Deceitful gambling is sinful. There is no
Kshatriya prowess in it. There is certainly no morality in it. Why, then,
O king, dost thou praise gambling so? The wise applaud not the pride that
gamesters feel in deceitful play. O Sakuni, vanquish us, not like a
wretch, by deceitful means.'

Sakuni said,--'That high-souled player who knoweth the secrets of winning
and losing, who is skilled in baffling the deceitful arts of his
confrere, who is united in all the diverse operations of which gambling
consisteth, truly knoweth the play, and he suffereth all in course of it.
O son of Pritha, it is the staking at dice, which may be lost or won that
may injure us. And it is for that reason that gambling is regarded as a
fault. Let us, therefore, O king, begin the play. Fear not. Let the
stakes be fixed. Delay not!'

"Yudhishthira said,--'That best of Munis, Devala, the son of Asita, who
always instructeth us about all those acts that may lead to heaven, hell,
or the other regions, hath said, that it is sinful to play deceitfully
with a gamester. To obtain victory in battle without cunning or stratagem
is the best sport. Gambling, however, as a sport, is not so. Those that
are respectable never use the language of the Mlechchas, nor do they
adopt deceitfulness in their behaviour. War carried on without
crookedness and cunning, this is the act of men that are honest. Do not,
O Sakuni, playing desperately, win of us that wealth with which according
to our abilities, we strive to learn how to benefit the Brahmanas. Even
enemies should not be vanquished by desperate stakes in deceitful play. I
do not desire either happiness or wealth by means of cunning. The conduct
of one that is a gamester, even if it be without deceitfulness, should
not be applauded.'

"Sakuni said,--'O Yudhishthira, it is from a desire of winning, which is
not a very honest motive, that one high-born person approacheth another
(in a contest of race superiority). So also it is from a desire of
defeating, which is not a very honest motive, that one learned person
approacheth another (in a contest of learning). Such motives, however,
are scarcely regarded as really dishonest. So also, O Yudhishthira, a
person skilled at dice approacheth one that is not so skilled from a
desire of vanquishing him. One also who is conversant with the truths of
science approacheth another that is not from desire of victory, which is
scarcely an honest motive. But (as I have already said) such a motive is
not really dishonest. And, O Yudhishthira, so also one that is skilled in
weapons approacheth one that is not so skilled; the strong approacheth
the weak. This is the practice in every contest. The motive is victory, O
Yudhishthira. If, therefore, thou, in approaching me, regardest me to be
actuated by motives that are dishonest, if thou art under any fear,
desist then from play.'

"Yudhishthira said,--'Summoned, I do not withdraw. This is my established
vow. And, O king, Fate is all powerful. We all are under the control of
Destiny. With whom in this assembly am I to play? Who is there that can
stake equally with me? Let the play begin.'

"Duryodhana said,--'O monarch, I shall supply jewels and gems and every
kind of wealth. And it is for me that this Sakuni, my uncle, will play.'

"Yudhishthira said,--'Gambling for one's sake by the agency of another
seemeth to me to be contrary to rule. Thou also, O learned one, will
admit this. If, however, thou art still bent on it, let the play begin.'"



SECTION LIX

Vaisampayana said,--"When the play commenced, all those kings with
Dhritarashtra at their head took their seats in that assembly. And, O
Bharata, Bhishma and Drona and Kripa and the high-souled Vidura with
cheerless hearts sat behind. And those kings with leonine necks and
endued with great energy took their seats separately and in pairs upon
many elevated seats of beautiful make and colour. And, O king, that
mansion looked resplendent with those assembled kings like heaven itself
with a conclave of the celestials of great good fortune. And they were
all conversant with the Vedas and brave and of resplendent countenances.
And, O great king, the friendly match at dice then commenced.

Yudhishthira said,--"O king, this excellent wealth of pearls of great
value, procured from the ocean by churning it (of old), so beautiful and
decked with pure gold, this, O king, is my stake. What is thy counter
stake, O great king,--the wealth with which thou wishest to play with me?"

"Duryodhana said,--'I have many jewels and much wealth. But I am not vain
of them. Win thou this stake.'

Vaisampayana continued,--"Then Sakuni, well-skilled at dice, took up the
dice and (casting them) said unto Yudhishthira, 'Lo, I have won!'"



SECTION LX

Yudhishthira said,--"Thou hast won this stake of me by unfair means. But
be not so proud, O Sakuni. Let us play staking thousands upon thousands.
I have many beautiful jars each full of a thousand Nishkas in my
treasury, inexhaustible gold, and much silver and other minerals. This, O
king, is the wealth with which I will stake with thee!'"

Vaisampayana continued,--"Thus addressed, Sakuni said unto the chief of
the perpetuators of the Kuru race, the eldest of the sons of Pandu, king
Yudhishthira, of glory incapable of sustaining any diminution. 'Lo, I
have won!'"

Yudhishthira said,--'This my sacred and victorious and royal car which
gladdeneth the heart and hath carried us hither, which is equal unto a
thousand cars, which is of symmetrical proportions and covered with
tiger-skin, and furnished with excellent wheels and flag-staffs which is
handsome, and decked with strings of little bells, whose clatter is even
like the roar of the clouds or of the ocean, and which is drawn by eight
noble steeds known all over the kingdom and which are white as the
moon-beam and from whose hoofs no terrestrial creature can escape--this,
O king, is my wealth with which I will stake with thee!'"

Vaisampayana continued,--"Hearing these words, Sakuni ready with the
dice, and adopting unfair means, said unto Yudhishthira, 'Lo, I have won!'

"Yudhishthira said,--'I have a hundred thousand serving-girls, all young,
and decked with golden bracelets on their wrists and upper arms, and with
nishkas round their necks and other ornaments, adorned with costly
garlands and attired in rich robes, daubed with the sandal paste, wearing
jewels and gold, and well-skilled in the four and sixty elegant arts,
especially versed in dancing and singing, and who wait upon and serve at
my command the celestials, the Snataka Brahmanas, and kings. With this
wealth, O king, I will stake with thee!'"

Vaisampayana continued,--'Hearing these words, Sakuni ready with the
dice, adopting unfair means, said unto Yudhishthira. 'Lo, I have won!'

Yudhishthira said,--"I have thousands of serving-men, skilled in waiting
upon guests, always attired in silken robes, endued with wisdom and
intelligence, their senses under control though young, and decked with
ear-rings, and who serve all guests night and day with plates and dishes
in hand. With this wealth, O king, I will stake with thee!'"

Vaisampayana continued,--"Hearing these words, Sakuni, ready with the
dice, adopting unfair means said unto Yudhishthira, 'Lo, I have won!'

"Yudhishthira said,--'I have, O son of Suvala, one thousand musty
elephants with golden girdles, decked with ornaments, with the mark of
the lotus on their temples and necks and other parts, adorned with golden
garlands, with fine white tusks long and thick as plough-shafts, worthy
of carrying kings on their backs, capable of bearing every kind of noise
on the field of battle, with huge bodies, capable of battering down the
walls of hostile towns, of the colour of new-formed clouds, and each
possessing eight she-elephants. With this wealth, O king, I will stake
with thee.'"

Vaisampayana continued,--"Unto Yudhishthira who had said so, Sakuni, the
son of Suvala, laughingly said, 'Lo, I have won it!'

Yudhishthira said,--'I have as many cars as elephants, all furnished with
golden poles and flag-staffs and well-trained horses and warriors that
fight wonderfully and each of whom receiveth a thousand coins as his
monthly pay whether he fighteth or not. With this wealth, O king, I will
stake with thee!'"

Vaisampayana continued,--"When these words had been spoken, the wretch
Sakuni, pledged to enmity, said unto Yudhishthira, 'Lo, I have won it.'

Yudhishthira said.--'The steeds of the Tittiri, Kalmasha, and Gandharva
breeds, decked with ornaments, which Chitraratha having been vanquished
in battle and subdued cheerfully gave unto Arjuna, the wielder of the
Gandiva. With this wealth, O king, I will stake with thee."

Vaisampayana continued, "Hearing this, Sakuni, ready at dice, adopting
unfair means, said unto Yudhishthira: 'Lo, I have won!'

Yudhishthira said,--'I have ten thousand cars and vehicles unto which are
yoked draught animals of the foremost breed. And I have also sixty
thousand warriors picked from each order by thousands, who are all brave
and endued with prowess like heroes, who drink milk and eat good rice,
and all of whom have broad chests. With this wealth, O king, I will stake
with thee.'

Vaisampayana continued,--"Hearing this, Sakuni ready at dice, adopting
unfair means said unto Yudhishthira, 'Lo, I have won!'

Yudhishthira said,--'I have four hundred Nidis (jewels of great value)
encased in sheets of copper and iron. Each one of them is equal to five
draunikas of the costliest and purest leaf gold of the Jatarupa kind.
With this wealth, O king, I will stake with thee.'"

Vaisampayana continued,--"Hearing this, Sakuni ready at dice, adopting
foul means, said unto Yudhishthira, 'Lo, I have won it!'"



SECTION LXI

Vaisampayana said,--"During the course of this gambling, certain to bring
about utter ruin (on Yudhishthira), Vidura, that dispeller of all doubts,
(addressing Dhritarashtra) said, 'O great king, O thou of the Bharata
race, attend to what I say, although my words may not be agreeable to
thee, like medicine to one that is ill and about to breathe his last.
When this Duryodhana of sinful mind had, immediately after his birth,
cried discordantly like a jackal, it was well known that he had been
ordained to bring about the destruction of the Bharata race. Know, O
king, that he will be the cause of death of ye all. A jackal is living in
thy house, O king, in the form of Duryodhana. Thou knowest it not in
consequence of thy folly. Listen now to the words of the Poet (Sukra)
which I will quote. They that collect honey (in mountains), having
received what they seek, do not notice that they are about to fall.
Ascending dangerous heights, abstracted in the pursuit of what they seek,
they fall down and meet with destruction. This Duryodhana also, maddened
with the play at dice, like the collector of honey, abstracted in what he
seeketh, marketh not the consequences. Making enemies of these great
warriors, he beholdeth not the fall that is before him. It is known to
thee, O thou of great wisdom, that amongst the Bhojas, they abandoned,
for the good of the citizens a son that was unworthy of their race. The
Andhakas, the Yadavas, and the Bhojas uniting together, abandoned Kansa.
And afterwards, when at the command of the whole tribe, the same Kansa
had been slain by Krishna that slayer of foes, all the men of the tribe
became exceedingly happy for a hundred years. So at thy command, let
Arjuna slay this Suyodhana. And in consequence of the slaying of this
wretch, let the Kurus be glad and pass their days in happiness. In
exchange of a crow, O great king, buy these peacocks--the Pandavas; and
in exchange of a jackal, buy these tigers. For the sake of a family a
member may be sacrificed; for the sake of a village a family may be
sacrificed, for the sake of a province a village may be sacrificed and
for the sake of one's own soul the whole earth may be sacrificed. Even
this was what the omniscient Kavya himself, acquainted with the thoughts
of every creature, and a source of terror unto all foes, said unto the
great Asuras to induce them to abandon Jambha at the moment of his birth.
It is said that a certain king, having caused a number of wild birds that
vomited gold to take up their quarters in his own house, afterwards
killed them from temptation. O slayer of foes, blinded by temptation and
the desire of enjoyment, for the sake of gold, the king destroyed at the
same time both his present and future gains. Therefore, O king, prosecute
not the Pandavas from desire of profit, even like the king in story. For
then, blinded by folly thou wilt have to repent afterwards, even like the
person that killed the birds. Like a flower-seller that plucketh (many
flowers) in the garden from trees that he cherisheth with affection from
day to day, continue, O Bharata, to pluck flowers day by day from the
Pandavas. Do not scorch them to their roots like a fire-producing breeze
that reduceth everything to black charcoal. Go not, O king, unto the
region of Yama, with thy sons and troops, for who is there that is
capable of fighting with the sons of Pritha, together? Not to speak of
others, is the chief of the celestials at the head of the celestials
themselves, capable of doing so?"



SECTION LXII

"Vidura said,--"Gambling is the root of dissensions. It bringeth about
disunion. Its consequences are frightful. Yet having recourse to this,
Dhritarashtra's son Duryodhana createth for himself fierce enmity. The
descendants of Pratipa and Santanu, with their fierce troops and their
allies the Vahlikas, will, for the sins of Duryodhana meet with
destruction. Duryodhana, in consequence of this intoxication, forcibly
driveth away luck and prosperity from his kingdom, even like an infuriate
bull breaking his own horns himself. That brave and learned person who
disregarding his own foresight, followeth, O king, (the bent of) another
man's heart, sinketh in terrible affliction even like one that goeth into
the sea in a boat guided by a child. Duryodhana is gambling with the son
of Pandu, and thou art in raptures that he is winning. And it is such
success that begeteth war, which endeth in the destruction of men. This
fascination (of gambling) that thou has well-devised only leadeth to dire
results. Thus hast thou simply brought on by these counsels great
affliction to thy heart. And this thy quarrel with Yudhishthira, who is
so closely related to thee, even if thou hadst not foreseen it, is still
approved by thee. Listen, ye sons of Santanu, ye descendants of Pratipa,
who are now in this assembly of the Kauravas, to these words of wisdom.
Enter ye not into the terrible fire that hath blazed forth following the
wretch. When Ajatasatru, the son of Pandu, intoxicated with dice, giveth
way to his wrath, and Vrikodara and Arjuna and the twins (do the same),
who, in that hour of confusion, will prove your refuge? O great king,
thou art thyself a mine of wealth. Thou canst earn (by other means) as
much wealth as thou seekest to earn by gambling. What dost thou gain by
winning from the Pandavas their vast wealth? Win the Pandavas themselves,
who will be to thee more than all the wealth they have. We all know the
skill of Suvala in play. This hill-king knoweth many nefarious methods in
gambling. Let Sakuni return whence he came. War not, O Bharata, with the
sons of Pandu!'



SECTION LXIII

Duryodhana said,--'O Kshatta, thou art always boasting of the fame of our
enemies, deprecating the sons of Dhritarashtra. We know, O Vidura, of
whom thou art really fond. Thou always disregardest us as children, That
man standeth confest, who wisheth for success unto those that are near to
him and defeat unto those that are not his favourites. His praise and
blame are applied accordingly. Thy tongue and mind betray thy heart. But
the hostility thou showeth in speech is even greater than what is in thy
heart. Thou hast been cherished by us like a serpent on our lap. Like a
cat thou wishest evil unto him that cherisheth thee. The wise have said
that there is no sin graver than that of injuring one's master. How is
it, O Kshatta, that thou dost not fear this sin? Having vanquished our
enemies we have obtained great advantages. Use not harsh words in respect
of us. Thou art always willing to make peace with the foes. And it is for
this reason that thou hatest us always. A man becometh a foe by speaking
words that are unpardonable. Then again in praising the enemy, the
secrets of one's own party should not be divulged. (Thou however,
transgressest this rule). Therefore, O thou parasite, why dost thou
obstruct us so? Thou sayest whatever thou wishest. Insult us not. We know
thy mind. Go and learn sitting at the feet of the old. Keen up the
reputation that thou hast won. Meddle not with the affairs of other men.
Do not imagine that thou art our chief. Tell us not harsh words always, O
Vidura. We do not ask thee what is for our good. Cease, irritate not
those that have already borne too much at thy hands. There is only one
Controller, no second. He controlleth even the child that is in the
mother's womb. I am controlled by Him. Like water that always floweth in
a downward course, I am acting precisely in the way in which He is
directing me. He that breaketh his head against a stone-wall, and he that
feedeth a serpent, are guided in those acts of theirs by their own
intellect. (Therefore, in this matter I am guided by my own
intelligence). He becometh a foe who seeketh to control others by force.
When advice, however, is offered in a friendly spirit, the learned bear
with it. He again that hath set fire to such a highly inflammable object
as camphor, beholdeth not its ashes. If he runneth immediately to
extinguish it. One should not give shelter to another who is the friend
of his foes, or to another who is ever jealous of his protector or to
another who is evil-minded. Therefore, O Vidura, go whither-so-ever thou
pleasest. A wife that is unchaste, however well-treated, forsaketh her
husband yet.'

"Vidura addressing Dhritarashtra, said, 'O monarch, tell us (impartially)
like a witness what thou thinkest of the conduct of those who abandon
their serving-men thus for giving instruction to them. The hearts of
kings are, indeed, very fickle. Granting protection at first, they strike
with clubs at last. O prince (Duryodhana), thou regardest thyself as
mature in intellect, and, O thou of bad heart, thou regardest me as a
child. But consider that he is a child who having first accepted one for
a friend, subsequently findeth fault with him. An evil-hearted man can
never be brought to the path of rectitude, like an unchaste wife in the
house of a well-born person. Assuredly, instruction is not agreeable to
this bull of the Bharata race like a husband of sixty years to a damsel
that is young. After this, O king, if thou wishest to hear words that are
agreeable to thee, in respect of all acts good or bad, ask thou women and
idiots and cripples or persons of that description. A sinful man speaking
words that are agreeable may be had in this world. But a speaker of words
that are disagreeable though sound as regimen, or a hearer of the same,
is very rare. He indeed, is a king's true ally who disregarding what is
agreeable or disagreeable to his master beareth himself virtuously and
uttereth what may be disagreeable but necessary as regimen. O great king,
drink thou that which the honest drink and the dishonest shun, even
humility, which is like a medicine that is bitter, pungent, burning,
unintoxicating, disagreeable, and revolting. And drinking it, O king,
regain thou thy sobriety. I always wish Dhritarashtra and his sons
affluence and fame. Happen what may unto thee, here I bow to thee (and
take my leave). Let the Brahmanas wish me well. O son of Kuru, this is
the lesson I carefully inculcate, that the wise should never enrage such
as adders as have venom in their very glances!"



SECTION LXIV

"Sakuni said,--'Thou hast, O Yudhishthira, lost much wealth of the
Pandavas. If thou hast still anything that thou hast not yet lost to us,
O son of Kunti, tell us what it is!"

"Yudhishthira said,--O son of Suvala, I know that I have untold wealth.
But why is it, O Sakuni, that thou askest me of my wealth? Let tens of
thousands and millions and millions and tens of millions and hundreds of
millions and tens of billions and hundreds of billions and trillions and
tens of trillions and hundreds of trillions and tens of quadrillions and
hundreds of quadrillions and even more wealth be staked by thee. I have
as much. With that wealth, O king, I will play with thee."

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting
unfair means, said unto Yudhishthira, 'Lo, I have won!'

'Yudhishthira said,--'I have, O son of Suvala, immeasurable kine and
horses and milch cows with calves and goats and sheep in the country
extending from the Parnasa to the eastern bank of the Sindu. With this
wealth, O king, I will play with thee.

Vaisampayana said,--"Hearing this Sakuni, ready with the dice, adopting
unfair means, said unto Yudhishthira, 'Lo, I have won!'

Yudhishthira said,--'I have my city, the country, land, the wealth of all
dwelling therein except of the Brahmanas, and all those persons
themselves except Brahmanas still remaining to me. With this wealth, O
king, I will play with thee.'

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting
foul means, said unto Yudhishthira, 'Lo! I have won.'

"Yudhishthira said,--These princes here, O king, who look resplendent in
their ornaments and their ear-rings and Nishkas and all the royal
ornaments on their persons are now my wealth. With this wealth, O king, I
play with thee.

Vaisampayana said,--"Hearing this, Sakuni, ready with his dice, adopting
foul means, said unto Yudhishthira, 'Lo! I have won them.'

"Yudhishthira said,--'This Nakula here, of mighty arms and leonine neck,
of red eyes and endued with youth, is now my one stake. Know that he is
my wealth.'

Sakuni said,--'O king Yudhishthira, prince Nakula is dear to thee. He is
already under our subjection. With whom (as stake) wilt thou now play?"

Vaisampayana said,--"Saying this, Sakuni cast those dice, and said unto
Yudhishthira, 'Lo! He hath been won by us.'

Yudhishthira said,--"This Sahadeva administereth justice. He hath also
acquired a reputation for learning in this world. However undeserving he
may be to be staked in play, with him as stake I will play, with such a
dear object as it, indeed, he were not so!"

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting
foul means, said unto Yudhishthira, 'Lo! I have won.'

"Sakuni continued,--'O king, the sons of Madri, dear unto thee, have both
been won by me. It would seem, however, that Bhimasena and Dhananjaya are
regarded very much by thee.'

"Yudhishthira said,--'Wretch! thou actest sinfully in thus seeking to
create disunion amongst us who are all of one heart, disregarding
morality.'

"Sakuni said,--'One that is intoxicated falleth into a pit (hell) and
stayeth there deprived of the power of motion. Thou art, O king, senior
to us in age, and possessed of the highest accomplishments. O bull of the
Bharata race, I (beg my pardon and) bow to thee. Thou knowest, O
Yudhishthira, that gamesters, while excited with play, utter such ravings
that they never indulge in the like of them in their waking moments nor
even in dream.'

"Yudhishthira said,--He that taketh us like a boat to the other shore of
the sea of battle, he that is ever victorious over foes, the prince who
is endued with great activity, he who is the one hero in this world, (is
here). With that Falguna as stake, however, undeserving of being made so,
I will now play with thee.'"

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting
foul means, said unto Yudhishthira, 'Lo! I have won.'

"Sakuni continued,--'This foremost of all wielders of the bow, this son
of Pandu capable of using both his hands with equal activity hath now
been won by me. O play now with the wealth that is still left unto thee,
even with Bhima thy dear brother, as thy stake, O son of Pandu.

"Yudhishthira said,--'O king, however, undeserving he may be of being
made a stake, I will now play with thee by staking Bhimasena, that prince
who is our leader, who is the foremost in fight,--even like the wielder
of the thunder-bolt--the one enemy of the Danavas,--the high-souled one
with leonine neck and arched eye-brows and eyes looking askance, who is
incapable of putting up with an insult, who hath no equal in might in the
world, who is the foremost of all wielders of the mace, and who grindeth
all foes,'"

"Vaisampayana said,--"Hearing this, Sakuni, ready with the dice adopting
foul means, said unto Yudhishthira. 'Lo! I have won.'

Sakuni continued,--Thou hast, O son of Kunti, lost much wealth, horses
and elephants and thy brothers as well. Say, if thou hast anything which
thou hast not lost.'

Yudhishthira, said--'I alone, the eldest of all my brothers and dear unto
them, am still unwon. Won by thee, I will do what he that is won will
have to do.'"

Vaisampayana said,--"Hearing this Sakuni, ready with the dice, adopting
foul means, said unto Yudhishthira, 'Lo! I have won.'

'Sakuni continued,--'Thou hast permitted thyself to be won. This is very
sinful. There is wealth still left to thee, O king. Therefore, thy having
lost thyself is certainly sinful.'"

Vaisampayana continued,--"Having said this, Sakuni, well-skilled at dice,
spoke unto all the brave kings present there of his having won, one after
another, all the Pandavas. The son of Suvala then, addressing
Yudhishthira said,--'O king, there is still one stake dear to thee that
is still unwon. Stake thou Krishna, the princess of Panchala. By her, win
thyself back.'

"Yudhishthira said,--'With Draupadi as stake, who is neither short nor
tall, neither spare nor corpulent, and who is possessed of blue curly
locks, I will now play with thee. Possessed of eyes like the leaves of
the autumn lotus, and fragrant also as the autumn lotus, equal in beauty
unto her (Lakshmi) who delighteth in autumn lotuses, and unto Sree
herself in symmetry and every grace she is such a woman as a man may
desire for wife in respect of softness of heart, and wealth of beauty and
of virtues. Possessed of every accomplishment and compassionate and
sweet-speeched, she is such a woman as a man may desire for wife in
respect of her fitness for the acquisition of virtue and pleasure and
wealth. Retiring to bed last and waking up first, she looketh after all
down to the cowherds and the shepherds. Her face too, when covered with
sweat, looketh as the lotus or the jasmine. Of slender waist like that of
the wasp, of long flowing locks, of red lips, and body without down, is
the princess of Panchala. O king, making the slender-waisted Draupadi,
who is even such as my stake, I will play with thee, O son of Suvala.'"

Vaisampayana continued,--'When the intelligent king Yudhishthira the just
has spoken thus,--'Fie!' 'Fie!' were the words that were uttered by all
the aged persons that were in the assembly. And the whole conclave was
agitated, and the kings who were present there all gave way to grief. And
Bhishma and Drona and Kripa were covered with perspiration. And Vidura
holding his head between his hands sat like one that had lost his reason.
He sat with face downwards giving way to his reflections and sighing like
a snake. But Dhritarashtra glad, at heart, asked repeatedly, 'Hath the
stake been won?' 'Hath the stake been won?' and could not conceal his
emotions. Karna with Dussassana and others laughed aloud, while tears
began to flow from the eyes of all other present in the assembly. And the
son of Suvala, proud of success and flurried with excitement and
repeating. Thou hast one stake, dear to thee, etc. said,--'Lo! I have
won' and took up the dice that had been cast."



SECTION LXV

Duryodhana said,--'Come, Kshatta, bring hither Draupadi the dear and
loved wife of the Pandavas. Let her sweep the chambers, force her
thereto, and let the unfortunate one stay where our serving-women are.'

"Vidura said,--'Dost thou not know, O wretch, that by uttering such harsh
words thou art tying thyself with cords? Dost thou not understand that
thou art hanging on the edge of a precipice? Dost thou not know that
being a deer thou provokest so many tigers to rage? Snakes of deadly
venom, provoked to ire, are on thy head! Wretch, do not further provoke
them lest thou goest to the region of Yama. In my judgement, slavery does
not attach to Krishna, in as much as she was staked by the King after he
had lost himself and ceased to be his own master. Like the bamboo that
beareth fruit only when it is about to die, the son of Dhritarashtra
winneth this treasure at play. Intoxicated, he perceiveth nor in these
his last moments that dice bring about enmity and frightful terrors. No
man should utter harsh speeches and pierce the hearts of the others. No
man should subjugate his enemies by dice and such other foul means. No
one should utter such words as are disapproved by the Vedas and lead to
hell and annoy others. Some one uttereth from his lips words that are
harsh. Stung by them another burneth day and night. These words pierce
the very heart of another. The learned, therefore, should never utter
them, pointing them at others. A goat had once swallowed a hook, and when
it was pierced with it, the hunter placing the head of the animal on the
ground tore its throat frightfully in drawing it out. Therefore, O
Duryodhana, swallow not the wealth of the Pandavas. Make them not thy
enemies. The sons of Pritha never use words such as these. It is only low
men that are like dogs who use harsh words towards all classes of people,
viz., those that have retired to the woods, those leading domestic lives,
those employed in ascetic devotions and those that are of great learning.
Alas! the son of Dhritarashtra knoweth not that dishonesty is one of the
frightful doors of hell. Alas! many of the Kurus with Dussasana amongst
them have followed him in the path of dishonesty in the matter of this
play at dice. Even gourds may sink and stones may float, and boats also
may always sink in water, still this foolish king, the son of
Dhritarashtra, listeneth not to my words that are even as regimen unto
him. Without doubt, he will be the cause of the destruction of the Kurus.
When the words of wisdom spoken by friends and which are even as fit
regimen are not listened to, but on the other hand temptation is on the
increase, a frightful and universal destruction is sure to overtake all
the Kurus."



SECTION LXVI

Vaisampayana said,--"Intoxicated with pride, the son of Dhritarashtra
spake,--'Fie on Kshatta! and casting his eyes upon the Pratikamin in
attendance, commanded him, in the midst of all those reverend seniors,
saying,--'Go Pratikamin, and bring thou Draupadi hither. Thou hast no
fear from the sons of Pandu. It is Vidura alone that raveth in fear.
Besides, he never wisheth our prosperity!'"

Vaisampayana continued,--"Thus commanded, the Pratikamin, who was of the
Suta caste, hearing the words of the king, proceeded with haste, and
entering the abode of the Pandavas, like a dog in a lion's den,
approached the queen of the sons of Pandu. And he said,--'Yudhishthira
having been intoxicated with dice, Duryodhana, O Draupadi, hath won thee.
Come now, therefore, to the abode of Dhritarashtra. I will take thee, O
Yajnaseni, and put thee in some menial work.'

Draupadi said,--'Why, O Pratikamin, dost thou say so? What prince is
there who playeth staking his wife? The king was certainly intoxicated
with dice. Else, could he not find any other object to stake?'

"The Pratikamin said,--'When he had nothing else to stake, it was then
that Ajatasatru, the son of Pandu, staked thee. The king had first staked
his brothers, then himself, and then thee, O princess.'

"Draupadi said,--'O son of the Suta race, go, and ask that gambler
present in the assembly, whom he hath lost first, himself, or me.
Ascertaining this, come hither, and then take me with thee, O son of the
Suta race.'

Vaisampayana continued,--"The messenger coming back to the assembly told
all present the words of Draupadi. And he spoke unto Yudhishthira sitting
in the midst of the kings, these words,--Draupadi hath asked thee, Whose
lord wert thou at the time thou lost me in play? Didst thou lose thyself
first or me? Yudhishthira, however sat there like one demented and
deprived of reason and gave no answer good or ill to the Suta.

"Duryodhana then said,--'Let the princess of Panchala come hither and put
her question. Let every one hear in this assembly the words that pass
between her and Yudhishthira.'

Vaisampayana continued,--"The messenger, obedient to the command of
Duryodhana, going once again to the palace, himself much distressed, said
unto Draupadi,--'O princess, they that are in the assembly are summoning
thee. It seemeth that the end of the Kauravas is at hand. When
Duryodhana, O princess, is for taking thee before the assembly, this
weak-brained king will no longer be able to protect his prosperity.'

"Draupadi said,--'The great ordainer of the world hath, indeed, ordained
so. Happiness and misery pay their court to both the wise and unwise.
Morality, however, it hath been said, is the one highest object in the
world. If cherished, that will certainly dispense blessings to us. Let
not that morality now abandon the Kauravas. Going back to those that are
present in that assembly, repeat these my words consonant with morality.
I am ready to do what those elderly and virtuous persons conversant with
morality will definitely tell me.

Vaisampayana continued,--"The Suta, hearing these words of Yajnaseni,
came back to the assembly and repeated the words of Draupadi. But all sat
with faces downwards, uttering not a word, knowing the eagerness and
resolution of Dhritarashtra's son.

"Yudhishthira, however, O bull of the Bharata race, hearing of
Duryodhana's intentions, sent a trusted messenger unto Draupadi,
directing that although she was attired in one piece of cloth with her
navel itself exposed, in consequence of her season having come, she
should come before her father-in-law weeping bitterly. And that
intelligent messenger, O king, having gone to Draupadi's abode with
speed, informed her of the intentions of Yudhishthira. The illustrious
Pandavas, meanwhile, distressed and sorrowful, and bound by promise,
could not settle what they should do. And casting his eyes upon them,
king Duryodhana, glad at heart, addressed the Suta and said,--'O
Pratikamin, bring her hither. Let the Kauravas answer her question before
her face. The Suta, then, obedient to his commands, but terrified at the
(possible) wrath of the daughter of Drupada, disregarding his reputation
for intelligence, once again said to those that were in the
assembly,--what shall I say unto Krishna?'

"Duryodhana, hearing this, said,--'O Dussasana, this son of my Suta, of
little intelligence, feareth Vrikodara. Therefore, go thou thyself and
forcibly bring hither the daughter of Yajnasena, Our enemies at present
are dependent on our will. What can they do thee?' Hearing the command of
his brother, prince Dussasana rose with blood-red eyes, and entering the
abode of those great warriors, spake these words unto the princess,
'Come, come, O Krishna, princess of Panchala, thou hast been won by us.
And O thou of eyes large as lotus leaves, come now and accept the Kurus
for thy lords. Thou hast been won virtuously, come to the assembly.' At
these words, Draupadi, rising up in great affliction, rubbed her pale
face with her hands, and distressed she ran to the place where the ladies
of Dhritarashtra's household were. At this, Dussasana roaring in anger,
ran after her and seized the queen by her locks, so long and blue and
wavy. Alas! those locks that had been sprinkled with water sanctified
with mantras in the great Rajasuya sacrifice, were now forcibly seized by
the son of Dhritarashtra disregarding the prowess of the Pandavas. And
Dussasana dragging Krishna of long long locks unto the presence of the
assembly--as if she were helpless though having powerful protectors--and
pulling at her, made her tremble like the banana plant in a storm. And
dragged by him, with body bent, she faintly cried--'Wretch! it ill
behoveth thee to take me before the assembly. My season hath come, and I
am now clad in one piece of attire. But Dussasana dragging Draupadi
forcibly by her black locks while she was praying piteously unto Krishna
and Vishnu who were Narayana and Nara (on earth), said unto her--'Whether
thy season hath come or not, whether thou art attired in one piece of
cloth or entirely naked, when thou hast been won at dice and made our
slave, thou art to live amongst our serving-women as thou pleasest."

Vaisampayana continued,--"With hair dishevelled and half her attire
loosened, all the while dragged by Dussasana, the modest Krishna consumed
with anger, faintly said--"In this assembly are persons conversant with
all the branches of learning devoted to the performance of sacrifices and
other rites, and all equal unto Indra, persons some of whom are really my
superiors and others who deserve to be respected as such. I can not stay
before them in this state. O wretch! O thou of cruel deeds, drag me not
so. Uncover me not so. The princes (my lords) will not pardon thee, even
if thou hast the gods themselves with Indra as thy allies. The
illustrious son of Dharma is now bound by the obligations of morality.
Morality, however, is subtle. Those only that are possessed of great
clearness of vision can ascertain it. In speech even I am unwilling to
admit an atom of fault in my lord forgetting his virtues. Thou draggest
me who am in my season before these Kuru heroes. This is truly an
unworthy act. But no one here rebuketh thee. Assuredly, all these are of
the same mind with thee. O fie! Truly hath the virtue of the Bharata
gone! Truly also hath the usage of those acquainted with the Kshatriya
practice disappeared! Else these Kurus in this assembly would never have
looked silently on this act that transgresseth the limits of their
practices. Oh! both Drona and Bhishma have lost their energy, and so also
hath the high-souled Kshatta, and so also this king. Else, why do these
foremost of the Kuru elders look silently on this great crime?"

Vaisampayana continued,--"Thus did Krishna of slender waist cry in
distress in that assembly. And casting a glance upon her enraged
lords--the Pandavas--who were filled with terrible wrath, she inflamed
them further with that glance of hers. And they were not so distressed at
having been robbed of their kingdom, of their wealth, of their costliest
gems, as with that glance of Krishna moved by modesty and anger. And
Dussasana, beholding Krishna looking at her helpless lords, dragging her
still more forcibly, and addressed her, 'Slave, Slave' and laughed aloud.
And at those words Karna became very glad and approved of them by
laughing aloud. And Sakuni, the son of Suvala, the Gandhara king,
similarly applauded Dussasana. And amongst all those that were in the
assembly except these three and Duryodhana, every one was filled with
sorrow at beholding Krishna thus dragged in sight of that assembly. And
beholding it all, Bhishma said, 'O blessed one, morality is subtle. I
therefore am unable to duly decide this point that thou hast put,
beholding that on the one hand one that hath no wealth cannot stake the
wealth belonging to others, while on the other hand wives are always
under the orders and at the disposal of their lords. Yudhishthira can
abandon the whole world full of wealth, but he will never sacrifice
morality. The son of Pandu hath said--'I am won.' Therefore, I am unable
to decide this matter. Sakuni hath not his equal among men at dice-play.
The son of Kunti still voluntarily staked with him. The illustrious
Yudhishthira doth not himself regard that Sakuni hath played with him
deceitfully. Therefore, I can not decide this point."

"Draupadi said,--"The king was summoned to this assembly and though
possessing no skill at dice, he was made to play with skilful, wicked,
deceitful and desperate gamblers. How can he be said then to have staked
voluntarily? The chief of the Pandavas was deprived of his senses by
wretches of deceitful conduct and unholy instincts, acting together, and
then vanquished. He could not understand their tricks, but he hath now
done so. Here, in this assembly, there are Kurus who are the lords of
both their sons and their daughters-in-law! Let all of them, reflecting
well upon my words, duly decide the point that I have put.

Vaisampayana continued,--'Unto Krishna who was thus weeping and crying
piteously, looking at times upon her helpless lord, Dussasana spake many
disagreeable and harsh words. And beholding her who was then in her
season thus dragged, and her upper garments loosened, beholding her in
that condition which she little deserved, Vrikodara afflicted beyond
endurance, his eyes fixed upon Yudhishthira, gave way to wrath."

"Bhima said,--'O Yudhishthira, gamblers have in their houses many women
of loose character. They do not yet stake those women having kindness for
them even. Whatever wealth and other excellent articles the king of Kasi
gave, whatever, gems, animals, wealth, coats of mail and weapons that
other kings of the earth gave, our kingdom, thyself and ourselves, have
all been won by the foes. At all this my wrath was not excited for thou
art our lord. This, however, I regard as a highly improper act--this act
of staking Draupadi. This innocent girl deserveth not this treatment.
Having obtained the Pandavas as her lords, it is for thee alone that she
is being thus persecuted by the low, despicable, cruel, and mean-minded
Kauravas. It is for her sake, O king, that my anger falleth on thee. I
shall burn those hands of thine. Sahadeva, bring some fire."

'Arjuna hearing this, said,--'Thou hast never, O Bhimasena, before this
uttered such words as these. Assuredly thy high morality hath been
destroyed by these cruel foes. Thou shouldst not fulfil the wishes of the
enemy. Practise thou the highest morality. Whom doth it behave to
transgress his virtuous eldest brother? The king was summoned by the foe,
and remembering the usage of the Kshatriyas, he played at dice against
his will. That is certainly conducive to our great fame.

'Bhima said,--'If I had not known, O Dhananjaya, that the king had acted
according to Kshatriya usage, then I would have, taking his hands
together by sheer force, burnt them in a blazing fire."

Vaisampayana continued,--"Beholding the Pandavas thus distressed and the
princess of Panchala also thus afflicted, Vikarna the son of
Dhritarashtra said--'Ye kings, answer ye the question that hath been
asked by Yajnaseni. If we do not judge a matter referred to us, all of us
will assuredly have to go to hell without delay. How is that Bhishma and
Dhritarashtra, both of whom are the oldest of the Kurus, as also the
high-souled Vidura, do not say anything! The son of Bharadwaja who is the
preceptor of us, as also Kripa, is here. Why do not these best of
regenerate ones answer the question? Let also those other kings assembled
here from all directions answer according to their judgment this
question, leaving aside all motives of gain and anger. Ye kings, answer
ye the question that hath been asked by this blessed daughter of king
Drupada, and declare after reflection on which side each of ye is.' Thus
did Vikarna repeatedly appeal to those that were in that assembly. But
those kings answered him not one word, good or ill. And Vikarna having
repeatedly appealed to all the kings began to rub his hands and sigh like
a snake. And at last the prince said--'Ye kings of the earth, ye
Kauravas, whether ye answer this question or not, I will say what I
regard as just and proper. Ye foremost of men, it hath been said that
hunting, drinking, gambling, and too much enjoyment of women, are the
four vices of kings. The man, that is addicted to these, liveth forsaking
virtue. And people do not regard the acts done by a person who is thus
improperly engaged, as of any authority. This son of Pandu, while deeply
engaged in one of these vicious acts, urged thereto by deceitful
gamblers, made Draupadi a stake. The innocent Draupadi is, besides, the
common wife of all the sons of Pandu. And the king, having first lost
himself offered her as a stake. And Suvala himself desirous of a stake,
indeed prevailed upon the king to stake this Krishna. Reflecting upon all
these circumstances, I regard Draupadi as not won."

"Hearing these words, a loud uproar rose from among those present in that
assembly. And they all applauded Vikarna and censured the son of Suvala.
And at that sound, the son of Radha, deprived of his senses by anger,
waving his well-shaped arms, said these words,--'O Vikarna, many opposite
and inconsistent conditions are noticeable in this assembly. Like fire
produced from a faggot, consuming the faggot itself, this thy ire will
consume thee. These personages here, though urged by Krishna, have not
uttered a word. They all regard the daughter of Drupada to have been
properly won. Thou alone, O son of Dhritarashtra in consequence of thy
immature years, art bursting with wrath, for though but a boy thou
speakest in the assembly as if thou wert old. O younger brother of
Duryodhana, thou dost not know what morality truly is, for thou sayest
like a fool that this Krishna who hath been (justly) won as not won at
all. O son of Dhritarashtra, how dost thou regard Krishna as not won,
when the eldest of the Pandavas before this assembly staked all his
possessions? O bull of the Bharata race, Draupadi is included in all the
possessions (of Yudhishthira). Therefore, why regardest thou Krishna who
hath been justly won as not won? Draupadi had been mentioned (by Suvala)
and approved of as a stake by the Pandavas. For what reason then dost
thou yet regard her as not won? Or, if thou thinkest that bringing her
hither attired in a single piece of cloth, is an action of impropriety,
listen to certain excellent reasons I will give. O son of the Kuru race,
the gods have ordained only one husband for one woman. This Draupadi,
however, hath many husbands. Therefore, certain it is that she is an
unchaste woman. To bring her, therefore, into this assembly attired
though she be in one piece of cloth--even to uncover her is not at all an
act that may cause surprise. Whatever wealth the Pandavas had--she
herself and these Pandavas themselves,--have all been justly won by the
son of Suvala. O Dussasana, this Vikarna speaking words of (apparent)
wisdom is but a boy. Take off the robes of the Pandavas as also the
attire of Draupadi. Hearing these words the Pandavas, O Bharata, took of
their upper garments and throwing them down sat in that assembly. Then
Dussasana, O king, forcibly seizing Draupadi's attire before the eyes of
all, began to drag it off her person."

Vaisampayana continued,--"When the attire of Draupadi was being thus
dragged, the thought of Hari, (And she herself cried aloud, saying), 'O
Govinda, O thou who dwellest in Dwaraka, O Krishna, O thou who art fond
of cow-herdesses (of Vrindavana). O Kesava, seest thou not that the
Kauravas are humiliating me. O Lord, O husband of Lakshmi, O Lord of
Vraja (Vrindavana), O destroyer of all afflictions, O Janarddana, rescue
me who am sinking in the Kaurava Ocean. O Krishna, O Krishna, O thou
great yogin, thou soul of the universe, Thou creator of all things, O
Govinda, save me who am distressed,--who am losing my senses in the midst
of the Kurus.' Thus did that afflicted lady resplendent still in her
beauty, O king covering her face cried aloud, thinking of Krishna, of
Hari, of the lord of the three worlds. Hearing the words of Draupadi,
Krishna was deeply moved. And leaving his seat, the benevolent one from
compassion, arrived there on foot. And while Yajnaseni was crying aloud
to Krishna, also called Vishnu and Hari and Nara for protection, the
illustrious Dharma, remaining unseen, covered her with excellent clothes
of many hues. And, O monarch as the attire of Draupadi was being dragged,
after one was taken off, another of the same kind, appeared covering her.
And thus did it continue till many clothes were seen. And, O exalted on,
owing to the protection of Dharma, hundreds upon hundreds of robes of
many hues came off Draupadi's person. And there arose then a deep uproar
of many many voices. And the kings present in that assembly beholding
that most extraordinary of all sights in the world, began to applaud
Draupadi and censure the son of Dhritarashtra. And Bhima then, squeezing
his hands, with lips quivering in rage, swore in the midst of all those
kings a terrible oath in a loud voice.

"And Bhima said,--Hear these words of mine, ye Kshatriyas of the world.
Words such as these were never before uttered by other men, nor will
anybody in the future ever utter them. Ye lords of earth, if having
spoken these words I do not accomplish them hereafter, let me not obtain
the region of my deceased ancestors. Tearing open in battle, by sheer
force, the breast of this wretch, this wicked-minded scoundrel of the
Bharata race, if I do not drink his life-blood, let me not obtain the
region of my ancestors."

Vaisampayana continued,--"Hearing these terrible words of Bhima that made
the down of the auditors to stand on end, everybody present there
applauded him and censured the son of Dhritarashtra. And when a mass of
clothes had been gathered in that assembly, all dragged from the person
of Draupadi, Dussasana, tired and ashamed, sat down. And beholding the
sons of Kunti in that state, the persons--those gods among men--that were
in that assembly all uttered the word 'Fie!'(on the son of
Dhritarashtra). And the united voices of all became so loud that they
made the down of anybody who heard them stand on end. And all the honest
men that were in that assembly began to say,--'Alas! the Kauravas answer
not the question that hath been put to them by Draupadi. And all
censuring Dhritarashtra together, made a loud clamour. Then Vidura, that
master of the science of morality, waving his hands and silencing every
one, spake these words;--'Ye that are in this assembly, Draupadi having
put her question is weeping helplessly. Ye are not answering her. Virtue
and morality are being persecuted by such conduct. An afflicted person
approacheth an assembly of good men, like one that is being consumed by
fire. They that are in the assembly quench that fire and cool him by
means of truth and morality. The afflicted person asketh the assembly
about his rights, as sanctioned by morality. They that are in the
assembly should, unmoved by interest and anger, answer the question. Ye
kings, Vikarna hath answered the question, according to his own knowledge
and judgment. Ye should also answer it as ye think proper. Knowing the
rules of morality, and having attended an assembly, he that doth not
answer a query that is put, incurreth half the demerit that attacheth to
a lie. He, on the other hand, who, knowing the rules of morality and
having joined an assembly answereth falsely, assuredly incurreth the sin
of a lie. The learned quote as an example in this connection the old
history of Prahlada and the son of Angirasa.

"There was of old a chief of the Daityas of the name Prahlada. He had a
son named Virochana. And Virochana, for the sake of obtaining a bride,
quarrelled with Sudhanwan, the son of Angiras. It hath been heard by us
that they mutually wagered their lives, saying--I am superior,--I am
superior,--for the sake of obtaining a bride. And after they had thus
quarrelled with each other, they both made Prahlada the arbitrator to
decide between them. And they asked him, saying;--Who amongst us is
superior (to the other)? Answer this question. Speak not falsely.
Frightened at this quarrel, Prahlada cast his eyes upon Sudhanwan. And
Sudhanwan in rage, burning like unto the mace of Yama, told him,--If thou
answerest falsely, or dost not answer at all thy head will then be split
into a hundred pieces by the wielder of the thunderbolt with that bolt of
his.--Thus addressed by Sudhanwan, the Daitya, trembling like a leaf of
the fig tree, went to Kasyapa of great energy, for taking counsel with
him. And Prahlada said,--'Thou art, O illustrious and exalted one, fully
conversant with the rules of morality that should guide both the gods and
the Asuras and the Brahmanas as well. Here, however, is a situation of
great difficulty in respect of duty. Tell me, I ask thee, what regions
are obtainable by them who upon being asked a question, answer it not, or
answer it falsely. Kasyapa thus asked answered.--'He that knoweth, but
answereth not a question from temptation, anger or fear, casteth upon
himself a thousand nooses of Varuna. And the person who, cited as a
witness with respect to any matter of ocular or auricular knowledge,
speaketh carelessly, casteth a thousand nooses of Varuna upon his own
person. On the completion of one full year, one such noose is loosened.
Therefore, he that knoweth, should speak the truth without concealment.
If virtue, pierced by sin, repaireth to an assembly (for aid), it is the
duty of every body in the assembly to take off the dart, otherwise they
themselves would be pierced with it. In an assembly where a truly
censurable act is not rebuked, half the demerit of that act attacheth to
the head of that assembly, a fourth to the person acting censurably and a
fourth unto those others that are there. In that assembly, on the other
hand, when he that deserveth censure is rebuked, the head of the assembly
becometh freed from all sins, and the other members also incur none. It
is only the perpetrator himself of the act that becometh responsible for
it. O Prahlada, they who answer falsely those that ask them about
morality destroy the meritorious acts of their seven upper and seven
lower generations. The grief of one who hath lost all his wealth, of one
who hath lost a son, of one who is in debt, of one who is separated from
his companions, of a woman who hath lost her husband, of one that hath
lost his all in consequence of the king's demand, of a woman who is
sterile, of one who hath been devoured by a tiger (during his last
struggles in the tiger's claws), of one who is a co-wife, and of one who
hath been deprived of his property by false witnesses, have been said by
the gods to be uniform in degree. These different sorts of grief are his
who speaketh false. A person becometh a witness in consequence of his
having seen, heard, and understood a thing. Therefore, a witness should
always tell the truth. A truth-telling witness never loseth his religious
merits and earthly possessions also.' Hearing these words of Kasyapa,
Prahlada told his son, "Sudhanwan is superior to thee, as indeed, (his
father) Angiras is superior to me. The mother also of Sudhanwan is
superior to thy mother. Therefore, O Virochana, this Sudhanwan is now the
lord of the life." At these words of Prahlada, Sudhanwan said, "Since
unmoved by affection for thy child, thou hast adhered to virtue, I
command, let this son of thine live for a hundred years."

"Vidura continued,--Let all the persons, therefore, present in this
assembly hearing these high truths of morality, reflect upon what should
be the answer to the question asked by Draupadi".

Vaisampayana continued,--"The kings that were there hearing these words
of Vidura, answered not a word, yet Karna alone spoke unto Dussasana,
telling him. Take away this serving-woman Krishna into the inner
apartments. And thereupon Dussasana began to drag before all the
spectators the helpless and modest Draupadi, trembling and crying
piteously unto the Pandavas her lords."



SECTION LXVIII

Draupadi said,--'Wait a little, thou worst of men, thou wicked-minded
Dussasana. I have an act to perform--a high duty that hath not been
performed by me yet. Dragged forcibly by this wretch's strong arms, I was
deprived of my senses. I salute these reverend seniors in this assembly
of the Kurus. That I could not do this before cannot be my fault.'"

Vaisampayana said,--"Dragged with greater force than before, the
afflicted and helpless Draupadi, undeserving of such treatment, falling
down upon the ground, thus wept in that assembly of the Kurus,--

"'Alas, only once before, on the occasion of the Swayamvara, I was beheld
by the assembled kings in the amphitheatre, and never even once beheld
afterwards. I am to-day brought before this assembly. She whom even the
winds and the sun had seen never before in her palace is to-day before
this assembly and exposed to the gaze of the crowd. Alas, she whom the
sons of Pandu could not, while in her palace, suffer to be touched even
by the wind, is to-day suffered by the Pandavas to be seized and dragged
by this wretch. Alas, these Kauravas also suffer their daughter-in-law,
so unworthy of such treatment, to be thus afflicted before them. It
seemeth that the times are out of joint. What can be more distressing to
me, than that though high-born and chaste, I should yet be compelled to
enter this public court? Where is that virtue for which these kings were
noted? It hath been heard that the kings of ancient days never brought
their wedded wives into the public court. Alas, that eternal usage hath
disappeared from among the Kauravas. Else, how is it that the chaste wife
of the Pandavas, the sister of Prishata's son, the friend of Vasudeva, is
brought before this assembly? Ye Kauravas, I am the wedded wife of king
Yudhishthira the just, hailing from the same dynasty to which the King
belonged. Tell me now if I am a serving-maid or otherwise. I will
cheerfully accept your answer. This mean wretch, this destroyer of the
name of the Kurus, is afflicting me hard. Ye Kauravas, I cannot bear it
any longer. Ye kings, I desire ye to answer whether ye regard me as won
or unwon. I will accept your verdict whatever it be.'

"Hearing these words, Bhishma answered, I have already said, O blessed
one that the course of morality is subtle. Even the illustrious wise in
this world fail to understand it always. What in this world a strong man
calls morality is regarded as such by others, however otherwise it may
really be; but what a weak man calls morality is scarcely regarded as
such even if it be the highest morality. From the importance of the issue
involved, from its intricacy and subtlety, I am unable to answer with
certitude the question thou hast asked. However, it is certain that as
all the Kurus have become the slaves of covetousness and folly, the
destruction of this our race will happen on no distant date. O blessed
one, the family into which thou hast been admitted as a daughter-in-law,
is such that those who are born in it, however much they might be
afflicted by calamities, never deviate from the paths of virtue and
morality. O Princess of Panchala, this conduct of thine also, viz. that
though sunk in distress, thou still easiest thy eyes on virtue and
morality, is assuredly worthy of thee. These persons, Drona and others,
of mature years and conversant with morality, sit heads downwards like
men that are dead, with bodies from which life hath departed. It seemeth
to me, however, that Yudhishthira is an authority on this question. It
behoveth him to declare whether thou art won or not won."



SECTION LXIX

Vaisampayana said,--"The kings present in that assembly, from tear of
Duryodhana, uttered not a word, good or ill, although they beheld
Draupadi crying piteously in affliction like a female osprey, and
repeatedly appealing to them. And the son of Dhritarashtra beholding
those kings and sons and grand sons of kings all remaining silent, smiled
a little, and addressing the daughter of the king of Panchala, said,--O
Yajnaseni, the question thou hast put dependeth on thy husbands--on Bhima
of mighty strength, on Arjuna, on Nakula, on Sahadeva. Let them answer
thy question. O Panchali, let them for thy sake declare in the midst of
these respectable men that Yudhishthira is not their lord, let them
thereby make king Yudhishthira the just a liar. Thou shalt then be freed
from the condition of slavery. Let the illustrious son of Dharma, always
adhering to virtue, who is even like Indra, himself declare whether he is
not thy lord. At his words, accept thou the Pandavas or ourselves without
delay. Indeed, all the Kauravas present in this assembly are floating in
the ocean of thy distress. Endued with magnanimity, they are unable to
answer thy question, looking at thy unfortunate husbands.'"

Vaisampayana continued,--"Hearing these words of the Kuru king, all who
were present in the assembly loudly applauded them. And shouting
approvingly, they made signs unto one another by motions of their eyes
and lips. And amongst some that were there, sounds of distress such as
'O! and 'Alas!" were heard. And at these words of Duryodhana, so
delightful (to his partisans), the Kauravas present in that assembly
became exceedingly glad. And the kings, with faces turned sideways,
looked upon Yudhishthira conversant with the rules of morality, curious
to hear what he would say. And every one present in that assembly became
curious to hear what Arjuna, the son of Pandu never defeated in battle,
and what Bhimasena, and what the twins also would say. And when that busy
hum of many voices became still, Bhimasena, waving his strong and
well-formed arms smeared with sandalpaste spake these words,--'If this
high-souled king Yudhishthira the just, who is our eldest brother, had
not been our lord, we would never have forgiven the Kuru race (for all
this). He is the lord of all our religious and ascetic merits, the lord
of even our lives. If he regardeth himself as won, we too have all been
won. If this were not so, who is there amongst creatures touching the
earth with their feet and mortal, that would escape from me with his life
after having touched those locks of the princess of Panchala? Behold
these mighty, well-formed arms of mine, even like maces of iron. Having
once come within them, even he of a hundred sacrifices is incapable of
effecting an escape. Bound by the ties of virtue and the reverence that
is due to our eldest brother, and repeatedly urged by Arjuna to remain
silent, I am not doing anything terrible. If however, I am once commanded
by king Yudhishthira the just, I would slay these wretched sons of
Dhritarashtra, making slaps do the work of swords, like a lion slaying a
number of little animals."

Vaisampayana continued,--"Unto Bhima who had spoken these words Bhishma
and Drona and Vidura said, 'Forbear, O Bhima. Everything is possible with
thee.'"



SECTION LXX

"Karna said,--'Of all the persons in the assembly, three, viz., Bhishma,
Vidura, and the preceptor of the Kurus (Drona) appear to be independent;
for they always speak of their master as wicked, always censure him, and
never wish for his prosperity. O excellent one, the slave, the son, and
the wife are always dependent. They cannot earn wealth, for whatever they
earn belongeth to their master. Thou art the wife of a slave incapable of
possessing anything on his own account. Repair now to the inner
apartments of king Dhritarashtra and serve the king's relatives. We
direct that that is now thy proper business. And, O princess, all the
sons of Dhritarashtra and not the sons of Pritha are now thy masters. O
handsome one, select thou another husband now,--one who will not make
thee a slave by gambling. It is well-known that women, especially that
are slaves, are not censurable if they proceed with freedom in electing
husbands. Therefore let it be done by thee. Nakula hath been won, as also
Bhimasena, and Yudhishthira also, and Sahadeva, and Arjuna. And, O
Yajnaseni, thou art now a slave. Thy husbands that are slaves cannot
continue to be thy lords any longer. Alas, doth not the son of Pritha
regards life, prowess and manhood as of no use that he offereth this
daughter of Drupada, the king of Panchala, in the presence of all this
assembly, as a stake at dice?'"

Vaisampayana continued,--"Hearing these words, the wrathful Bhima
breathed hard, a very picture of woe. Obedient to the king and bound by
the tie of virtue and duty, burning everything with his eyes inflamed by
anger, he said,--'O king, I cannot be angry at these words of this son of
a Suta, for we have truly entered the state of servitude. But O king,
could our enemies have said so unto me, it thou hadst not played staking
this princess?'"

Vaisampayana continued,--"Hearing these words of Bhimasena king
Duryodhana addressed Yudhishthira who was silent and deprived of his
senses, saying,--'O king, both Bhima and Arjuna, and the twins also, are
under thy sway. Answer thou the question (that hath been asked by
Draupadi). Say, whether thou regardest Krishna as unwon.' And having
spoken thus unto the son of Kunti, Duryodhana. desirous of encouraging
the son of Radha and insulting Bhima, quickly uncovered his left thigh
that was like unto the stem of a plantain tree or the trunk of an
elephant and which was graced with every auspicious sign and endued with
the strength of thunder, and showed it to Draupadi in her very sight. And
beholding this, Bhimasena expanding his red eyes, said unto Duryodhana in
the midst of all those kings and as if piercing them (with his dart-like
words),--'Let not Vrikodara attain to the regions, obtained by his
ancestors, if he doth not break that thigh of thine in the great
conflict. And sparkles of fire began to be emitted from every organ of
sense of Bhima filled with wrath, like those that come out of every crack
and orifice in the body of a blazing tree.

Vidura then, addressing everybody, said,--'Ye kings of Pratipa's race,
behold the great danger that ariseth from Bhimasena. Know ye for certain
that this great calamity that threatens to overtake the Bharatas hath
been sent by Destiny itself. The sons of Dhritarashtra have, indeed,
gambled disregarding every proper consideration. They are even now
disputing in this assembly about a lady (of the royal household). The
prosperity of our kingdom is at an end. Alas, the Kauravas are even now
engaged in sinful consultations. Ye Kauravas, take to your heart this
high precept that I declare. If virtue is persecuted, the whole assembly
becometh polluted. If Yudhishthira had staked her before he was himself
won, he would certainly have been regarded as her master. If, however a
person staketh anything at a time when he himself is incapable of holding
any wealth, to win it is very like obtaining wealth in a dream. Listening
to the words of the king of Gandhara, fall ye not off from this undoubted
truth.'

"Duryodhana, hearing Vidura thus speak, said,--'I am willing to abide by
the words of Bhima, of Arjuna and of the twins. Let them say that
Yudhishthira is not their master. Yajnaseni will then be freed from her
state of bondage."

"Arjuna at this, said,--"This illustrious son of Kunti, king Yudhishthira
the just, was certainly our master before he began to play. But having
lost himself, let all the Kauravas judge whose master he could be after
that."

Vaisampayana continued,--"Just then, a jackal began to cry loudly in the
homa-chamber of king Dhritarashtra's palace. And, O king, unto the jackal
that howled so, the asses began to bray responsively. And terrible birds
also, from all sides, began to answer with their cries. And Vidura
conversant with everything and the daughter of Suvala, both understood
the meaning of those terrible sounds. And Bhishma and Drona and the
learned Gautama loudly cried,--Swashti! Swashti! [1] Then Gandhari and the
learned Vidura beholding that frightful omen, represented everything, in
great affliction, unto the king. And the king (Dhritarashtra) thereupon
said,--

'Thou wicked-minded Duryodhana, thou wretch, destruction hath all ready
overtaken thee when thou insultest in language such as this the wife of
these bulls among the Kurus, especially their wedded wife Draupadi. And
having spoken those words, the wise Dhritarashtra endued with knowledge,
reflecting with the aid of his wisdom and desirous of saving his
relatives and friends from destruction, began to console Krishna, the
princess of Panchala, and addressing her, the monarch said,--'Ask of me
any boon, O princess of Panchala, that thou desirest, Chaste and devoted
to virtue, thou art the first of all my daughters-in-law.

"Draupadi said,--'O bull of the Bharata race, if thou will grant me a
boon, I ask the handsome Yudhishthira, obedient to every duty, be freed
from slavery. Let not unthinking children call my child Prativindhya
endued with great energy of mind as the son of a slave. Having been a
prince, so superior to all men, and nurtured by kings it is not proper
that he should be called the child of a slave.

"Dhritarashtra said unto her,--'O auspicious one, let it be as thou
sayest. O excellent one, ask thou another boon, for I will give it. My
heart inclineth to give thee a second boon. Thou dost not deserve only
one boon.

"Draupadi said,--'I ask, O king, that Bhimasena and Dhananjaya and the
twins also, with their cars and bows, freed from bondage, regain their
liberty.'

'Dhritarashtra said,--'O blessed daughter, let it be as thou desirest.
Ask thou a third boon, for thou hast not been sufficiently honoured with
two boons. Virtuous in thy behaviour, thou art the foremost of all my
daughters-in-law.

Draupadi said,--'O best of kings, O illustrious one, covetousness always
bringeth about loss of virtue. I do not deserve a third boon. Therefore I
dare not ask any. O king of kings, it hath been said that a Vaisya may
ask one boon; a Kshatriya lady, two boons; a Kshatriya male, three, and a
Brahmana, a hundred. O king, these my husbands freed from the wretched
state of bondage, will be able to achieve prosperity by their own
virtuous acts!'"



SECTION LXXI

"Karna said,--'We have never heard of such an act (as this one of
Draupadi), performed by any of the women noted in this world for their
beauty. When the sons of both Pandu and Dhritarashtra were excited with
wrath, this Draupadi became unto the sons of Pandu as their salvation.
Indeed the princess of Panchala, becoming as a boat unto the sons of
Pandu who were sinking in a boatless ocean of distress, hath brought them
in safety to the shore.'"

Vaisampayana continued,--"Hearing these words of Karna in the midst of
the Kurus,--viz., that the sons of Pandu were saved by their wife,--the
angry Bhimasena in great affliction said (unto Arjuna),--'O Dhananjaya,
it hath been said by Devala three lights reside in every person, viz.,
offspring, acts and learning, for from these three hath sprung creation.
When life becometh extinct and the body becometh impure and is cast off
by relatives, these three become of service to every person. But the
light that is in us hath been dimmed by this act of insult to our wife.
How, O Arjuna, can a son born from this insulted wife of ours prove
serviceable to us?

"Arjuna replied,--'Superior persons, O Bharata, never prate about the
harsh words that may or may not be uttered by inferior men. Persons that
have earned respect for themselves, even if they are able to retaliate,
remember not the acts of hostility done by their enemies, but, on the
other hand, treasure up only their good deeds.'

'Bhima said,--'Shall I, O king, slay, without loss of time all these foes
assembled together, even here, or shall I destroy them, O Bharata, by the
roots, outside this palace? Or, what need is there of words or of
command? I shall slay all these even now, and rule thou the whole earth,
O king, without a rival. And saying this, Bhima with his younger
brothers, like a lion in the midst of a herd of inferior animals,
repeatedly cast his angry glances around. But Arjuna, however, of white
deeds, with appealing looks began to pacify his elder brother. And the
mighty-armed hero endued with great prowess began to burn with the fire
of his wrath. And, O king, this fire began to issue out of Vrikodara's
ears and other senses with smoke and sparks and flames. And his face
became terrible to behold in consequence of his furrowed brows like those
of Yama himself at the time of the universal destruction. Then
Yudhishthira forbade the mighty hero, embracing him with his arms and
telling him 'Be not so. Stay in silence and peace.' And having pacified
the mighty-armed one with eyes red in wrath, the king approached his
uncle Dhritarashtra, with hands joined in entreaty."



SECTION LXXII

"Yudhishthira said,--'O king, thou art our master. Command us as to what
we shall do. O Bharata, we desire to remain always in obedience to thee.

"Dhritarashtra replied.--'O Ajatasatru, blest be thou. Go thou in peace
and safety. Commanded by me, go, rule thy own kingdom with thy wealth.
And, O child, take to heart this command of an old man, this wholesome
advice that I give, and which is even a nutritive regimen. O
Yudhishthira, O child, thou knowest the subtle path of morality.
Possessed of great wisdom, thou art also humble, and thou waitest also
upon the old. Where there is intelligence, there is forbearance.
Therefore, O Bharata, follow thou counsels of peace. The axe falleth upon
wood, not upon stone. (Thou art open to advice, not Duryodhana). They are
the best of men that remember not the acts of hostility of their foes;
that behold only the merits, not the faults, of their enemies; and that
never enter into hostilities themselves. They that are good remember only
the good deeds of their foes and not the hostile acts their foes might
have done unto them. The good, besides, do good unto others without
expectation of any good, in return. O Yudhishthira, it is only the worst
of men that utter harsh words in quarrelling; while they that are
indifferent reply to such when spoken by others. But they that are good
and wise never think of or recapitulate such harsh words, little caring
whether these may or may not have been uttered by their foes. They that
are good, having regard to the state of their own feelings, can
understand the feelings of others, and therefore remember only the good
deeds and not the acts of hostility of their foes. Thou hast acted even
as good men of prepossessing countenance do, who transgress not the
limits of virtue, wealth, pleasure and salvation. O child, remember not
the harsh words of Duryodhana. Look at thy mother Gandhari and myself
also, if thou desirest to remember only what is good. O Bharata, look at
me, who am thy father unto you and am old and blind, and still alive. It
was for seeing our friends and examining also the strength and weakness
of my children, that I had, from motives of policy, suffered this match
at dice to proceed. O king those amongst the Kurus that have thee for
their ruler, and the intelligent Vidura conversant with every branch of
learning for their counsellor, have, indeed, nothing to grieve for. In
thee is virtue, in Arjuna is patience, in Bhimasena is prowess, and the
twins, those foremost of men, is pure reverence for superiors. Blest be
thou, O Ajatasatru. Return to Khandavaprastha, and let there be brotherly
love between thee and thy cousins. Let thy heart also be ever fixed on
virtue.'"

Vaisampayana continued,--"That foremost of the Bharatas--king
Yudhishthira the just--then, thus addressed by his uncle, having gone
through every ceremony of politeness, set out with his brothers for
Khandavaprastha. And accompanied by Draupadi and ascending their cars
which were all of the hue of the clouds, with cheerful hearts they all
set out for that best of cities called Indraprastha."



SECTION LXXIII

Janamejaya said,--"How did the sons of Dhritarashtra feel, when they came
to know that the Pandavas had, with Dhritarashtra's leave, left
Hastinapore with all their wealth and jewels?"

Vaisampayana said,--"O king, learning that the Pandavas had been
commanded by the wise Dhritarashtra to return to their capital, Dussasana
went without loss of time unto his brother. And, O bull of the Bharata
race, having arrived before Duryodhana with his counsellor, the prince,
afflicted with grief, began to say,--'Ye mighty warriors, that which we
had won after so much trouble, the old man (our father) hath thrown away.
Know ye that he hath made over the whole of that wealth to the foes. At
these words, Duryodhana and Karna and Sakuni, the son of Suvala, all of
whom were guided by vanity, united together, and desirous of
counteracting the sons of Pandu, approaching in haste saw privately the
wise king Dhritarashtra--the son of Vichitravirya and spake unto him
these pleasing and artful words. Duryodhana said,--

'Hast thou not heard, O king, what the learned Vrihaspati the preceptor
of the celestials, said in course of counselling Sakra about mortals and
politics? Even these, O slayer of foes, were the words of Vrihaspati,
'Those enemies that always do wrong by stratagem or force, should be
slain by every means.' If, therefore, with the wealth of the Pandavas, we
gratify the kings of the earth and then fight with the sons of Pandu,
what reverses can overtake us? When one hath placed on the neck and back
of venomous snakes full of wrath for encompassing his destruction, is it
possible for him to take them off? Equipped with weapon and seated on
their cars, the angry sons of Pandu like wrathful and venomous snakes
will assuredly annihilate us, O father. Even now Arjuna proceedeth,
encased in mail and furnished with his couple of quivers, frequently
taking up the Gandiva and breathing hard and casting angry glances
around. It hath (also) been heard by us that Vrikodara, hastily ordering
his car to be made ready and riding on it, is proceeding along,
frequently whirling his heavy mace. Nakula also is going along, with the
sword in his grasp and the semi-circular shield in his hand. And Sahadeva
and the king (Yudhishthira) have made signs clearly testifying to their
intentions. Having ascended their cars that are full of all kinds of
arms, they are whipping their horses (for going to Khandava soon) and
assembling their forces. Persecuted thus by us they are incapable of
forgiving us those injuries. Who is there among them that will forgive
that insult to Draupadi? Blest be thou. We will again gamble with the son
of Pandu for sending them to exile. O bull among men, we are competent to
bring them thus under our sway. Dressed in skins, either we or they
defeated at dice, shall repair to the woods for twelve years. The
thirteenth year shall have to be spent in some inhabited country
unrecognised; and, if recognised, an exile for another twelve years shall
be the consequence. Either we or they shall live so. Let the play begin,
casting the dice, let the sons of Pandu once more play. O bull of the
Bharata race, O king, even this is our highest duty. This Sakuni knoweth
well the whole science of dice. Even if they succeed in observing this
vow for thirteen years, we shall be in the meantime firmly rooted in the
kingdom and making alliances, assemble a vast invincible host and keep
them content, so that we shall, O king, defeat the sons of Pandu if they
reappear. Let this plan recommend itself to thee, O slayer of foes.

"Dhritarashtra said,--Bring back the Pandavas then, indeed, even if they
have gone a great way. Let them come at once again to cast dice."

Vaisampayana continued,--"Then Drona, Somadatta and Valhika, Gautama,
Vidura, the son of Drona, and the mighty son of Dhritarashtra by his
Vaisya wife, Bhurisravas, and Bhishma, and that mighty warrior
Vikarna,--all said, 'Let not the play commence. Let there be peace. But
Dhritarashtra, partial to his sons, disregarding the counsels of all his
wise friends and relatives, summoned the sons of Pandu."



SECTION LXXIV

Vaisampayana said,--'O monarch, it was then that the virtuous Gandhari,
afflicted with grief on account of her affection for her sons, addressed
king Dhritarashtra and said, "When Duryodhana was born, Vidura of great
intelligence had said, 'It is well to send this disgrace of the race to
the other world. He cried repeatedly and dissonantly like a jackal. It is
certain he will prove the destruction of our race. Take this to heart, O
king of the Kurus. O Bharata, sink not, for thy own fault, into an ocean
of calamity. O lord, accord not thy approbation to the counsels of the
wicked ones of immature years. Be not thou the cause of the terrible
destruction of this race. Who is there that will break an embankment
which hath been completed, or re-kindle a conflagration which hath been
extinguished? O bull of the Bharata race, who is there that will provoke
the peaceful sons of Pritha? Thou rememberest, O Ajamida, everything, but
still I will call thy attention to this. The scriptures can never control
the wicked-minded for good or evil. And, O king, a person of immature
understanding will never act as one of mature years. Let thy sons follow
thee as their leader. Let them not be separated from thee for ever (by
losing their lives). Therefore, at my word, O king, abandon this wretch
of our race. Thou couldst not, O king, from parental affection, do it
before. Know that the time hath come for the destruction of race through
him. Err not, O king. Let thy mind, guided by counsels of peace, virtue,
and true policy, be what it naturally is. That prosperity which is
acquired by the aid of wicked acts, is soon destroyed; while that which
is won by mild means taketh root and descendeth from generation to
generation."

"The king, thus addressed by Gandhari who pointed out to him in such
language the path of virtue, replied unto her, saying,--'If the
destruction of our race is come, let it take place freely. I am ill able
to prevent it. Let it be as they (these my sons) desire. Let the Pandavas
return. And let my sons again gamble with the sons of Pandu."



SECTION LXXV

Vaisampayana said,--'The royal messenger, agreeably to the commands of
the intelligent king Dhritarashtra, coming upon Yudhishthira, the son of
Pritha who had by that time gone a great way, addressed the monarch and
said,--'Even these are the words of thy father-like uncle, O Bharata,
spoken unto thee, 'The assembly is ready. O son of Pandu, O king
Yudhisthira, come and cast the dice.'

Yudhishthira said,--'Creatures obtain fruits good and ill according to
the dispensation of the Ordainer of the creation. Those fruits are
inevitable whether I play or not. This is a summons to dice; it is,
besides the command of the old king. Although I know that it will prove
destructive to me, yet I cannot refuse.'

Vaisampayana continued,--"Although (a living) animal made of gold was an
impossibility, yet Rama suffered himself to be tempted by a (golden)
deer. Indeed, the minds of men over whom calamities hang, became deranged
and out of order. Yudhishthira, therefore, having said these words,
retraced his steps along with his brothers. And knowing full well the
deception practised by Sakuni, the son of Pritha came back to sit at dice
with him again. These mighty warriors again entered that assembly,
afflicting the hearts of all their friends. And compelled by Fate they
once more sat down at ease for gambling for the destruction of
themselves."

"Sakuni then said,--'The old king hath given ye back all your wealth.
That is well. But, O bull of the Bharata race, listen to me, there is a
stake of great value. Either defeated by ye at dice, dressed in deer
skins we shall enter the great forest and live there for twelve years
passing the whole of the thirteenth year in some inhabited region,
unrecognised, and if recognised return to an exile of another twelve
years; or vanquished by us, dressed in deer skins ye shall, with Krishna,
live for twelve years in the woods passing the whole of the thirteenth
year unrecognised, in some inhabited region. If recognised, an exile of
another twelve years is to be the consequence. On the expiry of the
thirteenth year, each is to have his kingdom surrendered by the other. O
Yudhishthira, with this resolution, play with us, O Bharata, casting the
dice.'

"At these words, they that were in that assembly, raising up their arms
said in great anxiety of mind, and from the strength of their feelings
these words,--'Alas, fie on the friends of Duryodhana that they do not
apprise him of his great danger. Whether he, O bull among the Bharatas,
(Dhritarashtra) understandeth or not, of his own sense, it is thy duty to
tell him plainly."

"Vaisampayana continued,--King Yudhishthira, even hearing these various
remarks, from shame and a sense of virtue again sat at dice. And though
possessed of great intelligence and fully knowing the consequences, he
again began to play, as if knowing that the destruction of the Kurus was
at hand.

"And Yudhishthira said,--'How can, O Sakuni, a king like me, always
observant of the uses of his own order, refuse, when summoned to dice?
Therefore I play with thee."

"Sakuni answered,--'We have many kine and horses, and milch cows, and an
infinite number of goats and sheep; and elephants and treasures and gold
and slaves both male and female. All these were staked by us before but
now let this be our one stake, viz., exile into the woods,--being
defeated either ye or we will dwell in the woods (for twelve years) and
the thirteenth year, unrecognised, in some inhabited place. Ye bulls
among men, with this determination, will we play."

"O Bharata, this proposal about a stay in the woods was uttered but once.
The son of Pritha, however, accepted it and Sakuni took up the dice. And
casting them he said unto Yudhishthira,--'Lo, I have won."



SECTION LXXVI

Vaisampayana said,--"Then the vanquished sons of Pritha prepared for
their exile into the woods. And they, one after another, in due order,
casting off their royal robes, attired themselves in deer-skins. And
Dussasana, beholding those chastisers of foes, dressed in deer-skins and
deprived of their kingdom and ready to go into exile, exclaimed 'The
absolute sovereignty of the illustrious king Duryodhana hath commenced.
The sons of Pandu have been vanquished, and plunged into great
affliction. Now have we attained the goal either by broad or narrow
paths. For today becoming superior to our foes in point of prosperity as
also of duration of rule have we become praiseworthy of men. The sons of
Pritha have all been plunged by us into everlasting hell. They have been
deprived of happiness and kingdom for ever and ever. They who, proud of
their wealth, laughed in derision at the son of Dhritarashtra, will now
have to go into the woods, defeated and deprived by us of all their
wealth. Let them now put off their variegated coats of mail, their
resplendent robes of celestial make, and let them all attire themselves
in deer-skins according to the stake they had accepted of the son of
Suvala. They who always used to boast that they had no equals in all the
world, will now know and regard themselves in this their calamity as
grains of sesame without the kernel. Although in this dress of theirs the
Pandavas seem like unto wise and powerful persons installed in a
sacrifice, yet they look like persons not entitled to perform sacrifices,
wearing such a guise. The wise Yajnasena of the Somake race, having
bestowed his daughter--the princess of Panchala--on the sons of Pandu,
acted most unfortunately for the husbands of Yajnaseni--these sons of
Pritha are as eunuchs. And O Yajnaseni, what joy will be thine upon
beholding in the woods these thy husbands dressed in skins and
thread-bare rags, deprived of their wealth and possessions. Elect thou a
husband, whomsoever thou likest, from among all these present here. These
Kurus assembled here, are all forbearing and self-controlled, and
possessed of great wealth. Elect thou one amongst these as thy lord, so
that these great calamity may not drag thee to wretchedness. 'The sons of
Pandu now are even like grains of sesame without the kernel, or like
show-animals encased in skins, or like grains of rice without the kernel.
Why shouldst thou then longer wait upon the fallen sons of Pandu? Vain is
the labour used upon pressing the sesame grain devoid of the kernel!'

"Thus did Dussasana, the son of Dhritarashtra, utter in the hearing of
the Pandavas, harsh words of the most cruel import. And hearing them, the
unforbearing Bhima, in wrath suddenly approaching that prince like a
Himalayan lion upon a jackal, loudly and chastisingly rebuked him in
these words,--Wicked-minded villain, ravest thou so in words that are
uttered alone by the sinful? Boastest thou thus in the midst of the
kings, advanced as thou art by the skill of the king of Gandhara. As thou
piercest our hearts hear with these thy arrowy words, so shall I pierce
thy heart in battle, recalling all this to thy mind. And they also who
from anger or covetousness are walking behind thee as thy
protectors,--them also shall I send to the abode of Yama with their
descendants and relatives."

Vaisampayana continued,--Unto Bhima dressed in deer-skins and uttering
these words of wrath without doing any thing, for he could not deviate
from the path of virtue, Dussasana abandoning all sense of shame, dancing
around the Kurus, loudly said, 'O cow! O cow!'

Bhima at this once more said,--Wretch darest thou, O Dussasana, use harsh
words as these? Whom doth it behove to boast, thus having won wealth by
foul means? I tell thee that if Vrikodara, the son of Pritha, drinketh
not thy life-blood, piercing open thy breast in battle, let him not
attain to regions of blessedness, I tell thee truly that by slaying the
sons of Dhritarashtra in battle, before the very eyes of all the
warriors, I shall pacify this wrath of mine soon enough.'"

Vaisampayana continued,--"And as the Pandavas were going away from the
assembly, the wicked king Duryodhana from excess of joy mimiced by his
own steps the playful leonine trade of Bhima. Then Vrikodara, half
turning towards the king said, Think not ye fool that by this thou
gainest any ascendency over me slay thee shall I soon with all thy
followers, and answer thee, recalling all this to thy mind. And beholding
this insult offered to him, the mighty and proud Bhima, suppressing his
rising rage and following the steps of Yudhishthira, also spake these
words while going out of the Kaurava court, 'I will slay Duryodhana, and
Dhananjaya will slay Karna, and Sahadeva will slay Sakuni that gambler
with dice. I also repeat in this assembly these proud words which the
gods will assuredly make good, if ever we engage in battle with the
Kurus, I will slay this wretched Duryodhana in battle with my mace, and
prostrating him on the ground I will place my foot on his head. And as
regards this (other) wicked person--Dussasana who is audacious in speech,
I will drink his blood like a lion.

"And Arjuna said,--O Bhima, the resolutions of superior men are not known
in words only. On the fourteenth year from this day, they shall see what
happeneth.

"And Bhima again said,--'The earth shall drink the blood of Duryodhana,
and Karna, and the wicked Sakuni, and Dussasana that maketh the fourth.'

"And Arjuna said,--'O Bhima, I will, as thou directest, slay in battle
this Karna so malicious and jealous and harsh-speeched and vain. For
doing what is agreeable to Bhima, Arjuna voweth that he will slay in
battle with his arrows this Karna with all his followers. And I will send
unto the regions of Yama also all those other kings that will from
foolishness fight against me. The mountains of Himavat might be removed
from where they are, the maker of the day lose his brightness, the moon
his coldness, but this vow of mine will ever be cherished. And all this
shall assuredly happen if on the fourteenth year from this, Duryodhana
doth not, with proper respect, return us our kingdom.'"

Vaisampayana continued,--"After Arjuna had said this, Sahadeva the
handsome son of Madri, endued with great energy, desirous of slaying
Sakuni, waving his mighty arms and sighing like snake, exclaimed, with
eyes red with anger--'Thou disgrace of the Gandhara kings, those whom
thou thinkest as defeated are not really so. Those are even sharp-pointed
arrows from whose wounds thou hast run the risk in battle. I shall
certainly accomplish all which Bhima hath said adverting to thee with all
thy followers. If therefore thou hast anything to do, do it before that
day cometh. I shall assuredly slay thee in battle with all thy followers
soon enough, it thou, O son of Suvala, stayest in the light pursuant to
the Kshatriya usage.'

"'Then, O monarch hearing these words of Sahadeva, Nakula the handsomest
of men spake these words,--'I shall certainly send unto the abode of Yama
all those wicked sons of Dhritarashtra, who desirous of death and
impelled by Fate, and moved also by the wish of doing what is agreeable
to Duryodhana, have used harsh and insulting speeches towards this
daughter o Yajnasena at the gambling match. Soon enough shall I, at the
command of Yudhishthira and remembering the wrongs to Draupadi, make the
earth destitute of the sons of Dhritarashtra.'

Vaisampayana continued,--"And those tigers among men, all endued with
long arms, having thus pledged themselves to virtuous promises approached
king Dhritarashtra."



SECTION LXXVII

Yudhishthira said,--'I bid farewell unto all the Bharatas, unto my old
grand-sire (Bhishma), king Somadatta, the great king Vahlika, Drona,
Kripa, all the other kings, Aswathaman, Vidura, Dhritarashtra, all the
sons of Dhritarashtra, Yayutsu, Sanjaya, and all the courtiers, I bid
fare well, all of ye and returning again I shall see you."

Vaisampayana continued,--"Overcome with shame none of those that were
present there, could tell Yudhishthira anything. Within their hearts,
however, they prayed for the welfare of that intelligent prince.

Vidura then said,--The reverend Pritha is a princess by birth. It
behoveth her not to go into the woods. Delicate and old and ever known to
happiness the blessed one will live, respected by me, in my abode. Known
this, ye sons of Pandu. And let safety be always yours.'

Vaisampayana continued,--'The Pandavas thereupon said,--O sinless one,
let it be as thou sayest. Thou art our uncle, and, therefore like as our
father. We also are all obedient to thee. Thou art, O learned one, our
most respected superior. We should always obey what thou choosest to
command. And, O high-souled one, order thou whatever else there is that
remaineth to be done.

"Vidura replied,--'O Yudhishthira, O bull of the Bharata race, know this
to be my opinion, that one that is vanquished by sinful means need not be
pained by such defeat. Thou knowest every rule of morality; Dhananjaya is
ever victorious in battle; Bhimasena is the slayer of foes; Nakula is the
gatherer of wealth; Sahadeva hath administrative talents, Dhaumya is the
foremost of all conversant with the vedas; and the well-behaved Draupadi
is conversant with virtue and economy. Ye are attached to one another and
feel delight at one another's sight and enemies can not separate you from
one another, and ye are contented. Therefore, who is there that will not
envy ye? O Bharata, this patient abstraction from the possession of the
world will be of great benefit to thee. No foe, even if he were equal to
sakra himself, will be able to stand it. Formerly thou wert instructed on
the mountains of Himavat by Meru Savarni; in the town of Varanavata by
Krishna Dwaipayana; on the cliff of Bhrigu by Rama; and on the banks of
the Dhrishadwati by Sambhu himself. Thou hast also listened to the
instruction of the great Rishi Asita on the hills of Anjana; and thou
becamest a disciple of Bhrigu on the banks of the Kalmashi. Narada and
this thy priest Dhaumya will now become thy instructors. In the matter of
the next world, abandon not these excellent lessons thou hast obtained
from the Rishis. O son of Pandu. thou surpassest in intelligence even
Pururavas, the son of Ila; in strength, all other monarchs, and in
virtue, even the Rishis. Therefore, resolve thou earnestly to win
victory, which belongeth to Indra; to control thy wrath, which belongeth
to Yama; to give in charity, which belongeth to Kuvera; and to control
all passions, which belongeth to Varuna. And, O Bharata, obtain thou the
power of gladdening from the moon, the power of sustaining all from
water; forbearance from the earth; energy from the entire solar disc;
strength from the winds, and affluence from the other elements. Welfare
and immunity from ailment be thine; I hope to see thee return. And, O
Yudhishthira, act properly and duly in all seasons,--in those of
distress--in those of difficulty,--indeed, in respect of everything, O
son of Kunti, with our leave go hence. O Bharata, blessing be thine. No
one can say that ye have done anything sinful before. We hope to see
thee, therefore, return in safety and crowned with success."

Vaisampayana continued,--"Thus addressed by Vidura, Yudhishthira the son
of Pandu, of prowess incapable of being baffled, saying, 'So be it,'
bowing low unto Bhishma and Drona, went away."



SECTION LXXVIII

Vaisampayana said,--'Then when Draupadi was about to set out she went
unto the illustrious Pritha and solicited her leave. And she also asked
leave of the other ladies of the household who had all been plunged into
grief. And saluting and embracing every one of them as each deserved, she
desired to go away. Then there arose within the inner apartments of the
Pandavas a loud wail of woe. And Kunti, terribly afflicted upon beholding
Draupadi on the eve of her journey, uttered these words in a voice choked
with grief,--

'O child, grieve not that this great calamity hath overtaken thee. Thou
art well conversant with the duties of the female sex, and thy behaviour
and conduct also are as they should be. It behoveth me not, O thou of
sweet smiles, to instruct thee as to thy duties towards thy lords. Thou
art chaste and accomplished, and thy qualities have adorned the race of
thy birth as also the race into which thou hast been admitted by
marriage. Fortunate are the Kauravas that they have not been burnt by thy
wrath. O child, safely go thou blest by my prayers. Good women never
suffer their hearts to the unstung at what is inevitable. Protected by
virtue that is superior to everything, soon shalt thou obtain good
fortune. While living in the woods, keep thy eye on my child Sahadeva.
See that his heart sinketh not under this great calamity.'

"Saying 'So be it!' the princess Draupadi bathed in tears, and clad in
one piece of cloth, stained with blood, and with hair dishevelled left
her mother-in-law. And as she went away weeping and wailing Pritha
herself in grief followed her. She had not gone far when she saw her sons
shorn of their ornaments and robes, their bodies clad in deerskins, and
their heads down with shame. And she beheld them surrounded by rejoicing
foes' and pitied by friends. Endued with excess of parental affection,
Kunti approached her sons in that state, and embracing them all, and in
accents choked by woe, She said these words,--

"Ye are virtuous and good-mannered, and adorned with all excellent
qualities and respectful behaviour. Ye are all high-minded, and engaged
in the service of your superiors. And ye are also devoted to the gods and
the performance of sacrifices. Why, then, hath this calamity overtaken
you. Whence is this reverse of fortune? I do not see by whose wickedness
this sin hath overtaken you. Alas I have brought you forth. All this must
be due to my ill fortune. It is for this that ye have been overtaken by
this calamity, though ye all are endued with excellent virtues. In energy
and prowess and strength and firmness and might, ye are not wanting. How
shall ye now, losing your wealth and possessions, live poor in the
pathless woods? If I had known before that ye were destined to live in
the woods, I would not have on Pandit's death come from the mountains of
Satasringa to Hastinapore. Fortunate was your father, as I now regard,
for he truly reaped the fruit of his asceticism, and he was gifted with
foresight, as he entertained the wish of ascending heaven, without having
to feel any pain on account of his sons. Fortunate also was the virtuous
Madri, as I regard her today, who had, it seems, a fore-knowledge of what
would happen and who on that account, obtained the high path of
emancipation and every blessing therewith. All, Madri looked upon me as
her stay, and her mind and her affections were ever fixed on me. Oh, fie
on my desire of life, owing to which suffer all this woe. Ye children, ye
are all excellent and dear unto me. I have obtained you alter much
suffering. I cannot leave you. Even I will go with you. Alas, O Krishna,
(Draupadi), why dost thou leave me so? Everything endued with life is
sure to perish. Hath Dhata (Brahma) himself forgotten to ordain my death?
Perhaps, it is so, and, therefore, life doth not quit me. O Krishna, O
thou who dwellest in Dwaraka, O younger brother of Sankarshana, where art
thou? Why dost thou not deliver me and these best of men also from such
woe? They say that thou who art without beginning and without end
deliverest those that think of thee. Why doth this saying become untrue.
These my sons are ever attached to virtue and nobility and good fame and
prowess. They deserve not to suffer affliction. Oh, show them mercy.
Alas, when there are such elders amongst our race as Bhishma and Drona
and Kripa, all conversant with morality and the science of worldly
concerns, how could such calamity at all come? O Pandu, O king, where art
thou? Why sufferest thou quietly thy good children to be thus sent into
exile, defeated at dice? O Sahadeva, desist from going. Thou art my
dearest child, dearer, O son of Madri, than my body itself. Forsake me
not. It behoveth thee to have some kindness for me. Bound by the ties of
virtue, let these thy brothers go. But then, earn thou that virtue which
springeth from waiting upon me.'"

Vaisampayana continued,--"The Pandavas then consoled their weeping mother
and with hearts plunged in grief set out for the woods. And Vidura
himself also much afflicted, consoling the distressed Kunti with reasons,
and led her slowly to his house. And the ladies of Dhritarashtra's house,
hearing everything as it happened, viz., the exile (of the Pandavas) and
the dragging of Krishna into the assembly where the princes had gambled,
loudly wept censuring the Kauravas. And the ladies of the royal household
also sat silent for a long time, covering their lotus-like faces with
their fair hands. And king Dhritarashtra also thinking of the dangers
that threatened his sons, became a prey to anxiety and could not enjoy
peace of mind. And anxiously meditating on everything, and with mind
deprived of its equanimity through grief, he sent a messenger unto
Vidura, saying, 'Let Kshatta come to me without a moment's delay.'

"At this summons, Vidura quickly came to Dhritarashtra's palace. And as
soon as he came, the monarch asked him with great anxiety how the
Pandavas had left Hastinapore."



SECTION LXXIX

Vaisampayana said,--"As soon as Vidura endued with great foresight came
unto him king Dhritarashtra, the son of Amvika, timidly asked his
brother,--'How doth Yudhishthira, the son of Dharma, proceed along? And
how Arjuna? And how the twin sons of Madri? And how, O Kshatta, doth
Dhaumya proceed along? And how the illustrious Draupadi? I desire to hear
everything, O Kshatta; describe to me all their acts.'

Vidura replied,--'Yudhishthira, the son of Kunti, hath gone away covering
his face with his cloth. And Bhima, O king, hath gone away looking at his
own mighty arms. And Jishnu (Arjuna) hath gone away, following the king
spreading sand-grains around. And Sahadeva, the son of Madri, hath gone
away besmearing his face, and Nakula, the handsomest of men, O king, hath
gone away, staining himself with dust and his heart in great affliction.
And the large-eyed and beautiful Krishna hath gone away, covering her
face with her dishevelled hair following in the wake of the king, weeping
and in tears. And O monarch, Dhaumya goeth along the road, with kusa
grass in hand, and uttering the aweful mantras of Sama Veda that relate
to Yama.'

Dhritarashtra asked,--"Tell me, O Vidura, why is it that the Pandavas are
leaving Hastinapore in such varied guise."

"Vidura replied,--'Though persecuted by thy sons and robbed of his
kingdom and wealth the mind of the wise king Yudhishthira the just hath
not yet deviated from the path of virtue. King Yudhishthira is always
kind, O Bharata, to thy children. Though deprived (of his kingdom and
possessions) by foul means, filled with wrath as he is, he doth not open
eyes. 'I should not burn the people by looking at them with angry
eyes,'--thinking so, the royal son of Pandu goeth covering his face.
Listen to me as I tell thee, O bull of the Bharata race, why Bhima goeth
so. 'There is none equal to me in strength of arms,' thinking so Bhima
goeth repeatedly stretching forth his mighty arms. And, O king, proud of
the strength of his arms, Vrikodara goeth, exhibiting them and desiring
to do unto his enemies deeds worthy of those arms. And Arjuna the son of
Kunti, capable of using both his arms (in wielding the Gandiva) followeth
the footsteps of Yudhishthira, scattering sand-grains emblematical of the
arrows he would shower in battle. O Bharata, he indicateth that as the
sand-grains are scattered by him with ease, so will he rain arrows with
perfect ease on the foe (in time of battle). And Sahadeva goeth
besmearing his lace, thinking 'None may recognise me in this day of
trouble.' And, O exalted one, Nakula goeth staining himself with dust
thinking, 'Lest otherwise I steal the hearts of the ladies that may look
at me.' And Draupadi goeth, attired in one piece of stained cloth, her
hair dishevelled, and weeping, signifying--'The wives of those for whom I
have been reduced to such a plight, shall on the fourteenth year hence be
deprived of husbands, sons and relatives and dear ones and smeared all
over with blood, with hair dishevelled and all in their feminine seasons
enter Hastinapore having offered oblations of water (unto the manes of
those they will have lost). And O Bharata, the learned Dhaumya with
passions under full control, holding the kusa grass in his hand and
pointing the same towards the south-west, walketh before, singing the
mantras of the Sama Veda that relate to Yama. And, O monarch, that
learned Brahamana goeth, also signifying, 'When the Bharatas shall be
slain in battle, the priests of the Kurus will thus sing the Soma mantras
(for the benefit of the deceased).' And the citizens, afflicted with
great grief, are repeatedly crying out, 'Alas, alas, behold our masters
are going away! O fie on the Kuru elders that have acted like foolish
children in thus banishing heirs of Pandu from covetousness alone. Alas,
separated from the son of Pandu we all shall become masterless. What love
can we bear to the wicked and avaricious Kurus? Thus O king, have the
sons of Kunti, endued with great energy of mind, gone away,--indicating,
by manner and signs, the resolutions that are in their hearts. And as
those foremost of men had gone away from Hastinapore, flashes of
lightning appeared in the sky though without clouds and the earth itself
began to tremble. And Rahu came to devour the Sun, although it was not
the day of conjunction And meteors began to fall, keeping the city to
their right. And jackals and vultures and ravens and other carnivorous
beasts and birds began to shriek and cry aloud from the temples of the
gods and the tops of sacred trees and walls and house-tops. And these
extraordinary calamitous portents, O king, were seen and heard,
indicating the destruction of the Bharatas as the consequence of thy evil
counsels."

Vaisampayana continued,--"And, O monarch, while king Dhritarashtra and
the wise Vidura were thus talking with each other, there appeared in that
assembly of the Kauravas and before the eyes of all, the best of the
celestial Rishis. And appealing before them all, he uttered these
terrible words, On the fourteenth year hence, the Kauravas, in
consequence of Duryodhana's fault, will all be destroyed by the might of
Bhima and Arjuna'. And having said this, that best of celestial Rishis,
adorned with surpassing Vedic grace, passing through the skies,
disappeared from the scene. Then Duryodhana and Karna and Sakuni, the son
of Suvala regarding Drona as their sole refuge, offered the kingdom to
him. Drona then, addressing the envious and wrathful Duryodhana and
Dussasana and Karna and all the Bharata, said, 'The Brahamanas have said
that the Pandavas being of celestial origin are incapable of being slain.
The sons of Dhritarashtra, however, having, with all the kings, heartily
and with reverence sought my protection, I shall look after them to the
best of my power. Destiny is supreme, I cannot abandon them. The sons of
Pandu, defeated at dice, are going into exile in pursuance of their
promise. They will live in the woods for twelve years. Practising the
Brahmacharyya mode of life for this period, they will return in anger and
to our great grief take the amplest vengeance on their foes. I had
formerly deprived Drupada of his kingdom in a friendly dispute. Robbed of
his kingdom by me, O Bharata, the king performed a sacrifice for
obtaining a son (that should slay me). Aided by the ascetic power of Yaja
and Upayaja, Drupada obtained from the (sacrificial) fire a son named
Dhrishtadyumna and a daughter, viz., the faultless Krishna, both risen
from the sacrificial platform. That Dhrishtadyumna is the brother-in-law
of the sons of Pandu by marriage, and dear unto them. It is for him,
therefore that I have much fear. Of celestial origin and resplendent as
the fire, he was born with bow, arrows, and encased in mail. I am a being
that is mortal. Therefore it is for him that I have great fear. That
slayer of all foes, the son of Parshatta, hath taken the side of the
Pandavas. I shall have to lose my life, if he and I ever encounter each
other in battle. What grief can be greater to me in this world than this,
ye Kauravas that Dhrishtadyumna is the destined slayer of Drona--this
belief is general. That he hath been born for slaying me hath been heard
by me and is widely known also in the world. For thy sake, O Duryodhana,
that terrible season of destruction is almost come. Do without loss of
time, what may be beneficial unto thee. Think not that everything hath
been accomplished by sending the Pandavas into exile. This thy happiness
will last for but a moment, even as in winter the shadow of the top of
the palm tree resteth (for a short time) at its base. Perform various
kinds of sacrifices, and enjoy, and give O Bharata, everything thou
likest. On the fourteenth year hence, a great calamity will overwhelm
thee.'"

Vaisampayana continued,--"Hearing these words of Drona, Dhritarashtra
said,--'O Kshatta, the preceptor hath uttered what is true. Go thou and
bring back the Pandavas. If they do not come back, let them go treated
with respect and affection. Let those my sons go with weapons, and cars,
and infantry, and enjoying every other good thing.'"



SECTION LXXX

Vaisampayana said,--"defeated at dice, after the Pandavas had gone to the
woods, Dhritarashtra, O king, was overcome with anxiety. And while he was
seated restless with anxiety and sighing in grief, Sanjaya approaching
him said, 'O lord of the earth having now obtained the whole earth with
all its wealth and sent away the sons of Pandu into exile, why is it, O
king, that thou grievest so?"

Dhritarashtra said,--'What have they not to grieve for who will have to
encounter in battle those bulls among warriors--the sons of
Pandu--fighting on great cars and aided by allies?'

"Sanjaya said,--"O king, all this great hostility is inevitable on
account of thy mistaken action, and this will assuredly bring about the
wholesale destruction of the whole world. Forbidden by Bhishma, by Drona,
and by Vidura, thy wicked-minded and shameless son Duryodhana sent his
Suta messenger commanding him to bring into court the beloved and
virtuous wife of the Pandavas. The gods first deprive that man of his
reason unto whom they send defeat and disgrace. It is for this that such
a person seeth things in a strange light. When destruction is at hand,
evil appeareth as good unto the understanding polluted by sin, and the
man adhereth to it firmly. That which is improper appeareth as proper,
and that which is proper appeareth as improper unto the man about to be
overwhelmed by destruction, and evil and impropriety are what he liketh.
The time that bringeth on destruction doth not come with upraised club
and smash one's head. On the other hand the peculiarity of such a time is
that it maketh a man behold evil in good and good in evil. The wretches
have brought on themselves this terrible, wholesale, and horrible
destruction by dragging the helpless princess of Panchala into the court.
Who else than Duryodhana--that false player of dice could bring into the
assembly, with insults, the daughter of Drupada, endued with beauty and
intelligence, and conversant with every rule of morality and duty, and
sprung not from any woman's womb but from the sacred fire? The handsome
Krishna, then in her season, attired in one piece of stained cloth when
brought into the court cast her eyes upon the Pandavas. She beheld them,
however, robbed of their wealth, of their kingdom, of even their attire,
of their beauty, of every enjoyment, and plunged into a state of bondage.
Bound by the tie of virtue, they were then unable to exert their prowess.
And before all the assembled kings Duryodhana and Karna spake cruel and
harsh words unto the distressed and enraged Krishna undeserving of such
treatment. O monarch, all this appeareth to me as foreboding fearful
consequences.'

Dhritarashtra said,--'O Sanjaya, the glances of the distressed daughter
of Drupada might consume the whole earth. Can it be possible that even a
single son of mine will live? The wives of the Bharatas, uniting with
Gandhari upon beholding virtuous Krishna, the wedded wife of the
Pandavas, endued with beauty and youth, dragged into the court, set up
frightful wail. Even now, along with all my subjects, they weep every
day. Enraged at the ill treatment of Draupadi, the Brahmanas in a body
did not perform that evening their Agnihotra ceremony. The winds blew
mightily as they did at the time of the universal dissolution. There was
a terrible thunder-storm also. Meteors fell from the sky, and Rahu by
swallowing the Sun unseasonably alarmed the people terribly. Our
war-chariots were suddenly ablaze, and all their flagstaffs fell down
foreboding evil unto the Bharatas. Jackals began to cry frightfully from
within the sacred fire-chamber of Duryodhana, and asses from all
directions began to bray in response. Then Bhishma and Drona, and Kripa,
and Somadatta and the high-souled Vahlika, all left the assembly. It was
then that at the advice of Vidura I addressed Krishna and said, 'I will
grant thee boons, O Krishna, indeed, whatever thou wouldst ask? The
princess of the Panchala there begged of me the liberation of the
Pandavas. Out of my own motion I then set free the Pandavas, commanding
them to return (to their capital) on their cars and with their bows and
arrows. It was then that Vidura told me, 'Even this will prove the
destruction of the Bharata race, viz., this dragging of Krishna into the
court. This daughter of the King of Panchala is the faultless Sree
herself. Of celestial origin, she is the wedded wife of the Pandavas. The
wrathful sons of Pandu will never forgive this insult offered unto her.
Nor will the mighty bowmen of the Vrishni race, nor the mighty warriors
amongst the Panchalas suffer this in silence. Supported by Vasudeva of
unbaffled prowess, Arjuna will assuredly come back, surrounded by the
Panchala host. And that mighty warrior amongst them, Bhimasena endued
with surpassing strength, will also come back, whirling his mace like
Yama himself with his club. These kings will scarcely be able to bear the
force of Bhima's mace. Therefore, O king, not hostility but peace for
ever with the sons of Pandu is what seemeth to me to be the best. The
sons of Pandu are always stronger than the Kurus. Thou knowest, O king,
that the illustrious and mighty king Jarasandha was slain in battle by
Bhima with his bare arms alone. Therefore, O bull of the Bharata race, it
behoveth thee to make peace with the sons of Pandu. Without scruples of
any kind, unite the two parties, O king. And it thou actest in this way,
thou art sure to obtain good luck, O king. It was thus, O son of
Gavalgani, that Vidura addressed me in words of both virtue and profit.
And I did not accept this counsel, moved by affection for my son."

The End of Sabha Parva

FOOTNOTES

1. A word of benediction, similar to 'Amen.'

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 3

VANA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

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



SECTION I

(Aranyaka Parva)

Om! Having bowed down to Narayana, and Nara the foremost of male beings,
and the goddess Saraswati also, must the word Jaya be uttered.

"Janamejaya said, 'O thou foremost of regenerate ones, deceitfully
defeated at dice by the sons of Dhritarashtra and their counsellors,
incensed by those wicked ones that thus brought about a fierce animosity,
and addressed in language that was so cruel, what did the Kuru princes,
my ancestors--the sons of Pritha--(then) do? How also did the sons of
Pritha, equal unto Sakra in prowess, deprived of affluence and suddenly
over whelmed with misery, pass their days in the forest? Who followed the
steps of those princes plunged in excess of affliction? And how did those
high souled ones bear themselves and derive their sustenance, and where
did they put up? And, O illustrious ascetic and foremost of Brahmanas,
how did those twelve years (of exile) of those warriors who were slayers
of foes, pass away in the forest? And undeserving of pain, how did that
princess, the best of her sex, devoted to her husbands, eminently
virtuous, and always speaking the truth, endure that painful exile in the
forest? O thou of ascetic wealth tell me all this in detail, for, O
Brahmana, I desire to hear thee narrate the history of those heroes
possessed of abundant prowess and lustre. Truly my curiosity is great.'

"Vaisampayana said, 'Thus defeated at dice and incensed by the wicked
sons of Dhritarashtra and their counsellors, the sons of Pritha set out
from Hastinapura. And issuing through Vardhamana gate of the city, the
Pandavas bearing their weapons and accompanied by Draupadi set out in a
northernly direction. Indrasena and others, with servants numbering
altogether fourteen, with their wives, followed them on swift cars. And
the citizens learning of their departure became overwhelmed with sorrow,
and began to censure Bhishma and Vidura and Drona and Gautama. And having
met together they thus addressed one another fearlessly.

'Alas, our families, we ourselves, and our homes are all gone, when the
wicked Duryodhana, backed by the son of Suvala, by Karna and Dussasana,
aspireth to this kingdom. And, Oh, our families, our (ancestral) usages,
our virtue and prosperity, are all doomed where this sinful wretch
supported by wretches as sinful aspireth to the kingdom! And, Oh, how can
happiness be there where these are not! Duryodhana beareth malice towards
all superiors, hath taken leave of good conduct, and quarreleth with
those that are near to him in blood. Covetous and vain and mean, he is
cruel by nature. The whole earth is doomed when Duryodhana becometh its
ruler. Thither, therefore, let us proceed whither the merciful and
high-minded sons of Pandu with passions under control and victorious over
foes, and possessed of modesty and renown, and devoted to pious
practices, repair!'

"Vaisampayana said, 'And saying this, the citizens went after the
Pandavas, and having met them, they all, with joined hands, thus
addressed the sons of Kunti and Madri.

'Blest be ye! Where will ye go, leaving us in grief? We will follow you
whithersoever ye will go! Surely have we been distressed upon learning
that ye have been deceitfully vanquished by relentless enemies! It
behoveth you not to forsake us that are your loving subjects and devoted
friends always seeking your welfare and employed in doing what is
agreeable to you! We desire not to be overwhelmed in certain destruction
living in the dominions of the Kuru king. Ye bulls among men, listen as
we indicate the merits and demerits springing respectively from
association with what is good and bad! As cloth, water, the ground, and
sesame seeds are perfumed by association with flowers, even so are
qualities ever the product of association. Verily association with fools
produceth an illusion that entangleth the mind, as daily communion with
the good and the wise leadeth to the practice of virtue. Therefore, they
that desire emancipation should associate with those that are wise and
old and honest and pure in conduct and possessed of ascetic merit. They
should be waited upon whose triple possessions, viz., knowledge (of the
Vedas), origin and acts, are all pure, and association with them is even
superior to (the study of the) scriptures. Devoid of the religious acts
as we are, we shall yet reap religious merit by association with the
righteous, as we should come by sin by waiting upon the sinful. The very
sight and touch of the dishonest, and converse and association with them;
cause diminution of virtue, and men (that are doomed to these), never
attain purity of mind. Association with the base impaireth the
understanding, as, indeed, with the indifferent maketh it indifferent,
while communion with the good ever exalteth it. All those attributes
which are spoken of in the world as the sources of religious merit, of
worldly prosperity and sensual pleasures, which are regarded by the
people, extolled in the Vedas, and approved by the well-behaved, exist in
you, separately and jointly! Therefore, desirous of our own welfare, we
wish to live amongst you who possess those attributes!

"Yudhishthira said, 'Blessed are we since the people with the Brahmanas
at their head, moved by affection and compassion credit us with merits we
have not. I, however, with my brothers, would ask all of you to do one
thing. Ye should not, through affection and pity for us, act otherwise!
Our grandfather Bhishma, the king (Dhritarashtra), Vidura, my mother and
most of my well-wishers, are all in the city of Hastinapura. Therefore,
if ye are minded to seek our welfare, cherish ye them with care, uniting
together as they are overwhelmed with sorrow and afflictions. Grieved at
our departure, ye have come far! Go ye back, and let your hearts be
directed with tenderness towards the relatives I entrust to you as
pledges! This, of all others, is the one act upon which my heart is set,
and by doing this ye would give me great satisfaction and pay me your
best regards!

"Vaisampayana continued, 'Thus exhorted by Yudhishthira the just, the
people in a body set up a loud wail exclaiming,--Alas, O king! And
afflicted and overwhelmed with sorrow on remembering the virtues of
Pritha's son, they unwillingly retraced their steps asking leave of the
Pandavas.

'The citizens having ceased to follow, the Pandavas ascended their cars,
and setting out reached (the site of) the mighty banian tree called
Pramana on the banks of the Ganges. And reaching the site of the banian
tree about the close of the day, the heroic sons of Pandu purified
themselves by touching the sacred water, and passed the night there. And
afflicted with woe they spent that night taking water alone as their sole
sustenance. Certain Brahmanas belonging to both classes, viz., those that
maintained the sacrificial fire and those that maintained it not, who
had, with their disciples and relatives, out of affection followed the
Pandavas thither also passed the night with them. And surrounded by those
utterers of Brahma, the king shone resplendent in their midst. And that
evening, at once beautiful and terrible, those Brahmanas having lighted
their (sacred) fires, began to chant the Vedas and hold mutual converse.
And those foremost of Brahmanas, with swan-sweet voices spent the night,
comforting that best of Kurus--the king."



SECTION II

"Vaisampayana said, 'When that night passed away and day broke in, those
Brahmamas who supported themselves by mendicancy, stood before the
Pandavas of exalted deeds, who were about to enter the forest. Then king
Yudhishthira, the son of Kunti, addressed them, saying, "Robbed of our
prosperity and kingdom, robbed of everything, we are about to enter the
deep woods in sorrow, depending for our food on fruits and roots, and the
produce of the chase. The forest too is full of dangers, and abounds with
reptiles and beasts of prey. It appeareth to me that ye will certainly
have to suffer much privation and misery there. The sufferings of the
Brahmanas might overpower even the gods. That they would overwhelm me is
too certain. Therefore, O Brahmana, go ye back whithersoever ye list!'

"The Brahmanas replied, 'O king, our path is even that on which ye are
for setting out! It behoveth thee not, therefore, to forsake us who are
thy devoted admirers practising the true religion! The very gods have
compassion upon their worshippers,--specially upon Brahmanas of regulated
lives!'

"Yudhishthira said, 'We regenerate ones, I too am devoted to the
Brahmanas! But this destitution that hath overtaken me overwhelmed me
with confusion! These my brothers that are to procure fruits and roots
and the deer (of the forest) are stupefied with grief arising from their
afflictions and on account of the distress of Draupadi and the loss of
our kingdom! Alas, as they are distressed, I cannot employ them in
painful tasks!'

"The Brahmanas said, 'Let no anxiety, O king, in respect of our
maintenance, find a place in thy heart! Ourselves providing our own food,
we shall follow thee, and by meditation and saying our prayers we shall
compass thy welfare while by pleasant converse we shall entertain thee
and be cheered ourselves.'

"Yudhishthira said, 'Without doubt, it must be as ye say, for I am ever
pleased with the company of the regenerate ones! But my fallen condition
maketh me behold in myself an object of reproach! How shall I behold you
all, that do not deserve to bear trouble, out of love for me painfully
subsisting upon food procured by your own toil? Oh, fie upon the wicked
sons of Dhritarashtra!'

"Vaisampayana continued. 'Saying this, the weeping king sat himself down
upon the ground. Then a learned Brahmana, Saunaka by name versed in
self-knowledge and skilled in the Sankhya system of yoga, addressed the
king, saying, 'Causes of grief by thousands, and causes of fear by
hundreds, day after day, overwhelm the ignorant but not the wise. Surely,
sensible men like thee never suffer themselves to be deluded by acts that
are opposed to true knowledge, fraught with every kind of evil, and
destructive of salvation. O king, in thee dwelleth that understanding
furnished with the eight attributes which is said to be capable of
providing against all evils and which resulteth from a study of the Sruti
(Vedas) and scriptures! And men like unto thee are never stupefied, on
the accession of poverty or an affliction overtaking their friends,
through bodily or mental uneasiness! Listen, I shall tell the slokas
which were chanted of old by the illustrious Janaka touching the subject
of controlling the self! This world is afflicted with both bodily and
mental suffering. Listen now to the means of allaying it as I indicate
them both briefly and in detail. Disease, contact with painful things,
toil and want of objects desired.--these are the four causes that induce
bodily suffering. And as regards disease, it may be allayed by the
application of medicine, while mental ailments are cured by seeking to
forget them yoga-meditation. For this reason, sensible physicians first
seek to allay the mental sufferings of their patients by agreeable
converse and the offer of desirable objects And as a hot iron bar thrust
into a jar maketh the water therein hot, even so doth mental grief bring
on bodily agony. And as water quencheth fire, so doth true knowledge
allay mental disquietude. And the mind attaining ease, the body findeth
ease also. It seemeth that affection is the root of all mental sorrow. It
is affection that maketh every creature miserable and bringeth on every
kind of woe. Verily affection is the root of all misery and of all fear,
of joy and grief of every kind of pain. From affection spring all
purposes, and it is from affection that spring the love of worldly goods!
Both of these (latter) are sources of evil, though the first (our
purposes) is worse than the second. And as (a small portion of) fire
thrust into the hollow of a tree consumeth the tree itself to its roots,
even so affection, ever so little, destroyeth both virtue and profit. He
cannot be regarded to have renounced the world who hath merely withdrawn
from worldly possessions. He, however, who though in actual contact with
the world regardeth its faults, may be said to have truly renounced the
world. Freed from every evil passion, soul dependent on nothing with such
a one hath truly renounced the world. Therefore, should no one seek to
place his affections on either friends or the wealth he hath earned. And
so should affection for one's own person be extinguished by knowledge.
Like the lotus-leaf that is never drenched by water, the souls of men
capable of distinguishing between the ephemeral and the everlasting, of
men devoted to the pursuit of the eternal, conversant with the scriptures
and purified by knowledge, can never be moved by affection. The man that
is influenced by affection is tortured by desire; and from the desire
that springeth up in his heart his thirst for worldly possessions
increaseth. Verily, this thirst is sinful and is regarded as the source
of all anxieties. It is this terrible thirst, fraught with sin that
leaneth unto unrighteous acts. Those find happiness that can renounce
this thirst, which can never be renounced by the wicked, which decayeth
not with the decay of the body, and which is truly a fatal disease! It
hath neither beginning nor end. Dwelling within the heart, it destroyeth
creatures, like a fire of incorporeal origin. And as a faggot of wood is
consumed by the fire that is fed by itself, even so doth a person of
impure soul find destruction from the covetousness born of his heart. And
as creatures endued with life have ever a dread of death, so men of
wealth are in constant apprehension of the king and the thief, of water
and fire and even of their relatives. And as a morsel of meat, if in air,
may be devoured by birds; if on ground by beasts of prey; and if in water
by the fishes; even so is the man of wealth exposed to dangers wherever
he may be. To many the wealth they own is their bane, and he that
beholding happiness in wealth becometh wedded to it, knoweth not true
happiness. And hence accession of wealth is viewed as that which
increaseth covetousness and folly. Wealth alone is the root of
niggardliness and boastfulness, pride and fear and anxiety! These are the
miseries of men that the wise see in riches! Men undergo infinite
miseries in the acquisition and retention of wealth. Its expenditure also
is fraught with grief. Nay, sometimes, life itself is lost for the sake
of wealth! The abandonment of wealth produces misery, and even they that
are cherished by one's wealth become enemies for the sake of that wealth!
When, therefore, the possession of wealth is fraught with such misery,
one should not mind its loss. It is the ignorant alone who are
discontented. The wise, however, are always content. The thirst of wealth
can never be assuaged. Contentment is the highest happiness; therefore,
it is, that the wise regard contentment as the highest object of pursuit.
The wise knowing the instability of youth and beauty, of life and
treasure-hoards, of prosperity and the company of the loved ones, never
covet them. Therefore, one should refrain from the acquisition of wealth,
bearing the pain incident to it. None that is rich free from trouble, and
it is for this that the virtuous applaud them that are free from the
desire of wealth. And as regards those that pursue wealth for purposes of
virtue, it is better for them to refrain altogether from such pursuit,
for, surely, it is better not to touch mire at all than to wash it off
after having been besmeared with it. And, O Yudhishthira, it behoveth
thee not to covet anything! And if thou wouldst have virtue, emancipate
thyself from desire of worldly possessions!'

"Yudhishthira said, 'O Brahmana, this my desire of wealth is not for
enjoying it when obtained. It is only for the support of the Brahmanas
that I desire it and not because I am actuated by avarice! For what
purpose, O Brahmana, doth one like us lead a domestic life, if he cannot
cherish and support those that follow him? All creatures are seen to
divide the food (they procure) amongst those that depend on them. [1] So
should a person leading a domestic life give a share of his food to Yatis
and Brahmacharins that have renounced cooking for themselves. The houses
of the good men can never be in want of grass (for seat), space (for
rest), water (to wash and assuage thirst), and fourthly, sweet words. To
the weary a bed,--to one fatigued with standing, a seat,--to the thirsty,
water,--and to the hungry, food should ever be given. To a guest are due
pleasant looks and a cheerful heart and sweet words. The host, rising up,
should advance towards the guest, offer him a seat, and duly worship him.
Even this is eternal morality. They that perform not the Agnihotra [2] not
wait upon bulls, nor cherish their kinsmen and guests and friends and
sons and wives and servants, are consumed with sin for such neglect. None
should cook his food for himself alone and none should slay an animal
without dedicating it to the gods, the pitris, and guests. Nor should one
eat of that food which hath not been duly dedicated to the gods and
pitris. By scattering food on the earth, morning and evening, for (the
behoof of) dogs and Chandalas and birds, should a person perform the
Viswedeva sacrifice. [3] He that eateth the Vighasa, is regarded as eating
ambrosia. What remaineth in a sacrifice after dedication to the gods and
the pitris is regarded as ambrosia; and what remaineth after feeding the
guest is called Vighasa and is equivalent to ambrosia itself. Feeding a
guest is equivalent to a sacrifice, and the pleasant looks the host
casteth upon the guest, the attention he devoteth to him, the sweet words
in which he addresseth him, the respect he payeth by following him, and
the food and drink with which he treateth him, are the five Dakshinas [4]
in that sacrifice. He who giveth without stint food to a fatigued
wayfarer never seen before, obtaineth merit that is great, and he who
leading a domestic life, followeth such practices, acquireth religious
merit that is said to be very great. O Brahmana, what is thy opinion on
this?"

"Saunaka said, 'Alas, this world is full of contradictions! That which
shameth the good, gratifieth the wicked! Alas, moved by ignorance and
passion and slaves of their own senses, even fools perform many acts of
(apparent merit) to gratify in after-life their appetites! With eyes open
are these men led astray by their seducing senses, even as a charioteer,
who hath lost his senses, by restive and wicked steeds! When any of the
six senses findeth its particular object, the desire springeth up in the
heart to enjoy that particular object. And thus when one's heart
proceedeth to enjoy the objects of any particular sense a wish is
entertained which in its turn giveth birth to a resolve. And finally,
like unto an insect falling into a flame from love of light, the man
falleth into the fire of temptation, pierced by the shafts of the object
of enjoyment discharged by the desire constituting the seed of the
resolve! And thenceforth blinded by sensual pleasure which he seeketh
without stint, and steeped in dark ignorance and folly which he mistaketh
for a state of happiness, he knoweth not himself! And like unto a wheel
that is incessantly rolling, every creature, from ignorance and deed and
desire, falleth into various states in this world, wandering from one
birth to another, and rangeth the entire circle of existences from a
Brahma to the point of a blade of grass, now in water, now on land, and
now against in the air!

'This then is the career of those that are without knowledge. Listen now
to the course of the wise they that are intent on profitable virtue, and
are desirous of emancipation! The Vedas enjoin act but renounce (interest
in) action. Therefore, shouldst thou act, renouncing Abhimana, [5]
performance of sacrifices, study (of the Vedas), gifts, penance, truth
(in both speech and act), forgiveness, subduing the senses, and
renunciation of desire,--these have been declared to be the eight
(cardinal) duties constituting the true path. Of these, the four first
pave the way to the world of the pitris. And these should be practised
without Abhimana. The four last are always observed by the pious, to
attain the heaven of the gods. And the pure in spirit should ever follow
these eight paths. Those who wish to subdue the world for purpose of
salvation, should ever act fully renouncing motives, effectually subduing
their senses, rigidly observing particular vows, devotedly serving their
preceptors, austerely regulating their fare, diligently studying the
Vedas, renouncing action as mean and restraining their hearts. By
renouncing desire and aversion the gods have attained prosperity. It is
by virtue of their wealth of yoga [6] that the Rudras, and the Sadhyas,
and the Adityas and the Vasus, and the twin Aswins, rule the creatures.
Therefore, O son of Kunti, like unto them, do thou, O Bharata, entirely
refraining from action with motive, strive to attain success in yoga and
by ascetic austerities. Thou hast already achieved such success so far as
thy debts to thy ancestors, both male and female concerned, and that
success also which is derived from action (sacrifices). Do thou, for
serving the regenerate ones endeavour to attain success in penances.
Those that are crowned with ascetic success, can, by virtue of that
success, do whatever they list; do thou, therefore, practising asceticism
realise all thy wishes."



SECTION III

"Vaisampayana said, 'Yudhishthira the son of Kunti, thus addressed by
Saunaka, approached his priest and in the midst of his brothers said,
'The Brahmanas versed in the Vedas are following me who am departing for
the forest. Afflicted with many calamities I am unable to support them. I
cannot abandon them, nor have I the power to offer them sustenance: Tell
me, O holy one, what should be done by me in such a pass.'

"Vaisampayana said, 'After reflecting for a moment seeking to find out
the (proper) course by his yoga powers, Dhaumya, that foremost of all
virtuous men, addressed Yudhishthira, in these words, 'In days of old,
all living beings that had been created were sorely afflicted with
hunger. And like a father (unto all of them), Savita (the sun) took
compassion upon them. And going first into the northern declension, the
sun drew up water by his rays, and coming back to the southern
declension, stayed over the earth, with his heat centered in himself. And
while the sun so stayed over the earth, the lord of the vegetable world
(the moon), converting the effects of the solar heat (vapours) into
clouds and pouring them down in the shape of water, caused plants to
spring up. Thus it is the sun himself, who, drenched by the lunar
influence, is transformed, upon the sprouting of seeds, into holy
vegetable furnished with the six tastes. And it is these which constitute
the food of all creatures upon the earth. Thus the food that supporteth
the lives of creatures is instinct with solar energy, and the sun is,
therefore, the father of all creatures. Do thou, hence, O Yudhishthira,
take refuge even in him. All illustrious monarchs of pure descent and
deeds are known to have delivered their people by practising high
asceticism. The great Karttavirya, and Vainya and Nahusha, had all, by
virtue of ascetic meditation preceded by vows, delivered their people
from heavy afflictions. Therefore, O virtuous one, as thou art purified
by the acts do thou likewise, entering upon a file of austerities. O
Bharata, virtuously support the regenerate ones.'

"Janamejaya said, 'How did that bull among the Kurus, king Yudhishthira,
for the sake of the Brahmanas adore the sun of wonderful appearance?"

"Vaisampayana said, 'Listen attentively, O king, purifying thyself and
withdrawing thy mind from every other thing. And, O king of kings,
appoint thou a time. I will tell thee everything in detail, And, O
illustrious one, listen to the one hundred and eight names (of the sun)
as they were disclosed of old by Dhaumya to the high-souled son of
Pritha. Dhaumya said, 'Surya, Aryaman, Bhaga, Twastri, Pusha, Arka,
Savitri. Ravi,

Gabhastimat, Aja, Kala, Mrityu, Dhatri, Prabhakara, Prithibi, Apa, Teja,
Kha, Vayu, the sole stay, Soma, Vrihaspati, Sukra, Budha, Angaraka,
Indra, Vivaswat, Diptanshu, Suchi, Sauri, Sanaichara, Brahma, Vishnu,
Rudra, Skanda, Vaisravana, Yama, Vaidyutagni, Jatharagni, Aindhna,
Tejasampati, Dharmadhwaja, Veda-karttri, Vedanga, Vedavahana, Krita,
Treta, Dwapara, Kali, full of every impurity, Kala, Kastha, Muhurtta,
Kshapa, Yama, and Kshana; Samvatsara-kara, Aswattha, Kalachakra,
Bibhavasu, Purusha, Saswata, Yogin, Vyaktavyakta, Sanatana, Kaladhyaksha,
Prajadhyaksha, Viswakarma, Tamounda, Varuna, Sagara, Ansu, Jimuta,
Jivana, Arihan, Bhutasraya, Bhutapati, Srastri, Samvartaka, Vanhi,
Sarvadi, Alolupa, Ananta, Kapila, Bhanu, Kamada, Sarvatomukha, Jaya,
Visala, Varada, Manas, Suparna, Bhutadi, Sighraga, Prandharana,
Dhanwantari, Dhumaketu, Adideva, Aditisuta, Dwadasatman, Aravindaksha,
Pitri, Matri, Pitamaha, Swarga-dwara, Prajadwara, Mokshadwara,
Tripistapa, Dehakarti, Prasantatman, Viswatman, Viswatomukha,
Characharatman, Sukhsmatman, the merciful Maitreya. These are the hundred
and eight names of Surya of immeasurable energy, as told by the
self-create (Brahma). For the acquisition of prosperity, I bow down to
thee, O Bhaskara, blazing like unto gold or fire, who is worshipped of
the gods and the Pitris and the Yakshas, and who is adored by Asuras,
Nisacharas, and Siddhas. He that with fixed attention reciteth this hymn
at sunrise, obtaineth wife and offspring and riches and the memory of his
former existence, and by reciting this hymn a person attaineth patience
and memory. Let a man concentrating his mind, recite this hymn. By doing
so, he shall be proof against grief and forest-fire and ocean and every
object of desire shall be his.'

"Vaisampayana continued, 'Having heard from Dhaumya these words suitable
to the occasion, Yudhishthira the just, with heart concentrated within
itself and purifying it duly, became engaged in austere meditation, moved
by the desire of supporting the Brahmanas. And worshipping the maker of
day with offerings of flowers and other articles, the king performed his
ablutions. And standing in the stream, he turned his face towards the god
of day. And touching the water of the Ganges the virtuous Yudhishthira
with senses under complete control and depending upon air alone for his
sustenance, stood there with rapt soul engaged in pranayama. [7] And
having purified himself and restrained his speech, he began to sing the
hymn of praise (to the sun).'

'Yudhishthira said, "Thou art, O sun, the eye of the universe. Thou art
the soul of all corporeal existences. Thou art the origin of all things.
Thou art the embodiment of the acts of all religious men. Thou art the
refuge of those versed in the Sankhya philosophy (the mysteries of the
soul), and thou art the support of the Yogins. Thou art a door unfastened
with bolts. Thou art the refuge of those wishing for emancipation. Thou
sustainest and discoverest the world, and sanctifiest and supportest it
from pure compassion. Brahmanas versed in the Vedas appearing before
thee, adore thee in due time, reciting the hymns from the respective
branches (of the Vedas) they refer. Thou art the adored of the Rishis.
The Siddhas, and the Charanas and the Gandharvas and the Yakshas, and the
Guhyakas, and the Nagas, desirous of obtaining boons follow thy car
coursing through the skies. The thirty-three gods [8] with Upendra
(Vishnu) and Mahendra, and the order of Vaimanikas [9] have attained
success by worshipping thee. By offering thee garlands of the celestial
Mandaras [10] the best of the Vidyadharas have obtained all their desires.
The Guhyas and the seven orders of the Pitris--both divine and
human--have attained superiority by adoring thee alone. The Vasus, the
Manilas, and the Rudras, the Sadhyas, the Marichipas, the Valikhilyas,
and the Siddhas, have attained pre-eminence by bowing down unto thee.
There is nothing that I know in the entire seven worlds, including that
of Brahma which is beyond thee. There are other beings both great and
endued with energy; but none of them hath thy lustre and energy. All
light is in thee, indeed, thou art the lord of all light. In thee are the
(five) elements and all intelligence, and knowledge and asceticism and
the ascetic properties. [11] The discus by which the wielder of the
Saranga [12] humbleth the pride of Asuras and which is furnished with a
beautiful nave, was forged by Viswakarman with thy energy. In summer thou
drawest, by thy rays, moisture from all corporeal existences and plants
and liquid substances, and pourest it down in the rainy season. Thy rays
warm and scorch, and becoming as clouds roar and flash with lightning and
pour down showers when the season cometh. Neither fire nor shelter, nor
woolen cloths give greater comfort to one suffering from chilling blasts
than thy rays. Thou illuminest by thy rays the whole Earth with her
thirteen islands. Thou alone are engaged in the welfare of the three
worlds. If thou dost not rise, the universe becometh blind and the
learned cannot employ themselves in the attainment of virtue, wealth and
profit. It is through thy grace that the (three) orders of Brahmanas,
Kshatriyas and Vaisyas are able to perform their various duties and
sacrifices. [13] Those versed in chronology say that thou art the
beginning and thou the end of a day of Brahma, which consisteth of a full
thousand Yugas. Thou art the lord of Manus and of the sons of the Manus,
of the universe and of man, of the Manwantaras, and their lords. When the
time of universal dissolution cometh, the fire Samvartaka born of thy
wrath consumeth the three worlds and existeth alone And clouds of various
hues begotten of thy rays, accompanied by the elephant Airavata and the
thunderbolt, bring about the appointed deluges. And dividing thyself into
twelve parts and becoming as many suns, thou drinkest up the ocean once
more with thy rays. Thou art called Indra, thou art Vishnu, thou art
Brahma, thou art Prajapati. Thou art fire and thou art the subtle mind.
And thou art lord and the eternal Brahma. Thou art Hansa, thou art
Savitri, thou art Bhanu, Ansumalin, and Vrishakapi. Thou art Vivaswan,
Mihira, Pusha, Mitra, and Dharma. Thou art thousand-rayed, thou art
Aditya, and Tapana, and the lord of rays. Thou art Martanda, and Arka,
and Ravi, and Surya and Saranya and maker of day, and Divakara and
Suptasaspti, and Dhumakeshin and Virochana. Thou art spoken of as swift
of speed and the destroyer of darkness, and the possessor of yellow
steeds. He that reverentially adoreth thee on the sixth or the seventh
lunar day with humility and tranquillity of mind, obtaineth the grace of
Lakshmi. They that with undivided attention adore and worship thee, are
delivered from all dangers, agonies, and afflictions. And they that hold
that thou art everywhere (being the soul of all things) living long,
freed from sin and enjoying an immunity from all diseases. O lord of all
food, it behoveth thee to grant food in abundance unto me who am desirous
of food even for entertaining all my guests with reverence. I bow also to
all those followers of thine that have taken refuge at thy feet--Mathara
and Aruna and Danda and others, including Asani and Kshuva and the
others. And I bow also to the celestial mothers of all creatures, viz.,
Kshuva and Maitri and the others of the class. O, let them deliver me
their supplient.'

"Vaisampayana said, 'Thus, O great king, was the sun that purifier of the
world, adored (by Yudhishthira). And pleased with the hymn, the maker of
day, self-luminous, and blazing like fire showed himself to the son of
Pandu. And Vivaswan said, 'Thou shall obtain all that thou desirest. I
shall provide thee with food for five and seven years together. And, O
king, accept this copper-vessel which I give unto thee. And, O thou of
excellent vows, as long as Panchali will hold this vessel, without
partaking of its contents fruits and roots and meat and vegetables cooked
in thy kitchen, these four kinds of food shall from this day be
inexhaustible. And, on the fourteenth year from this, thou shall regain
thy kingdom.'

"Vaisampayana continued, 'Having said this, the god vanished away. He
that, with the desire of obtaining a boon, reciteth this hymn
concentrating his mind with ascetic abstraction, obtaineth it from the
sun, however difficult of acquisition it may be that he asketh for. And
the person, male or female, that reciteth or heareth this hymn day after
day, if he or she desireth for a son, obtaineth one, and if riches,
obtaineth them, and if learning acquireth that too. And the person male
or female, that reciteth this hymn every day in the two twilights, if
overtaken by danger, is delivered from it, and if bound, is freed from
the bonds. Brahma himself had communicated this hymn to the illustrious
Sakra, and from Sakra was it obtained by Narada and from Narada, by
Dhaumya. And Yudhishthira, obtaining it from Dhaumya, attained all his
wishes. And it is by virtue of this hymn that one may always obtain
victory in war, and acquire immense wealth also. And it leadeth the
reciter from all sins, to the solar region.'

"Vaisampayana continued, 'Having obtained the boon, the virtuous son of
Kunti, rising from the water, took hold of Dhaumya's feet and then
embraced his brother's. And, O exalted one, wending then with Draupadi to
the kitchen, and adored by her duly, the son of Pandu set himself to cook
(their day's) food. And the clean food, however little, that was dressed,
furnished with the four tastes, increased and became inexhaustible. And
with it Yudhishthira began to feed the regenerate ones. And after the
Brahmanas had been fed, and his younger brothers also, Yudhishthira
himself ate of the food that remained, and which is called Vighasa. And
after Yudhishthira had eaten, the daughter of Prishata took what
remained. And after she had taken her meal, the day's food became
exhausted.

'And having thus obtained the boon from the maker of day, the son of
Pandu, himself as resplendent as that celestial, began to entertain the
Brahmanas agreeably to their wishes. And obedient to their priest, the
sons of Pritha, on auspicious lunar days and constellations and
conjunctions, performed sacrifices according to the ordinance, the
scriptures, and the Mantras. After the sacrifices, the sons of Pandu,
blessed by the auspicious rites performed by Dhaumya and accompanied by
him, and surrounded also by the Brahmanas set out for the woods of
Kamyaka.'"



SECTION IV

"Vaisampayana said,--"After the Pandavas had gone to the forest,
Dhritarashtra the son of Amvika, whose knowledge was his eye, [14] became
exceedingly sorrowful. And seated at his ease the king addressed these
words to the virtuous Vidura of profound intelligence, 'Thy understanding
is as clear as that of Bhargava. [15] Thou knowest also all the subtleties
or morality, and thou lookest on all the Kauravas with an equal eye. O,
tell me what is proper for me and them. O Vidura, things having thus
taken their course, what should we do now? How may I secure the goodwill
of the citizens so that they may not destroy us to the roots? O, tell us
all, since thou art conversant with every excellent expedient.'

"Vidura said, 'The three-fold purposes, O king (viz., profit, pleasure,
and salvation), have their foundations in virtue, and the sages say that
a kingdom also standeth on virtue as its basis. Therefore, O monarch,
according to the best of thy power, cherish thou virtuously thy own sons
and those of Pandu. That virtue had been beguiled by wicked souls with
Suvala's son at their head, when thy sons invited the righteous
Yudhishthira and defeated him in the match at dice. O king, of this deed
of utter iniquity I behold this expiation whereby, O chief of the Kurus,
thy son, freed from sin, may win back his position among good men. Let
the sons of Pandu, obtain that which was given unto them by thee. For,
verily, even this is the highest morality that a king should remain
content with his own, and never covet another's possessions. Thy good
name then would not suffer nor would family dissensions ensue, nor
unrighteousness be thine. This then is thy prime duty now,--to gratify
the Pandavas and disgrace Sakuni. If thou wishest to restore to thy sons
the good fortune they have lost, then, O king, do thou speedily adopt
this line of conduct. If thou dost not act so, the Kurus will surely meet
with destruction, for neither Bhimasena nor Arjuna, if angry, will leave
any of their foes unslain. What is there in the world which is
unattainable to those who cannot among their warriors Savyasachin skilled
in arms; who have the Gandiva, the most powerful of all weapons in the
world, for their bow; and who have amongst them the mighty Bhima also as
a warrior? Formerly, as soon as thy son was born, I told thee,--Forsake
thou this inauspicious child of thine. Herein lieth the good of thy
race.--But thou didst not then act accordingly. Nor also, O king, have I
pointed out to thee the way of thy welfare. If thou doest as I have
counselled, thou shalt not have to repent afterwards. If thy son consent
to reign in peace jointly with the sons of Pandu, passing thy days in joy
thou shalt not have to repent. Should it be otherwise, abandon thou thy
child for thy own happiness. Putting Duryodhana aside, do thou install
the son of Pandu in the sovereignty, and let, O king, Ajatasatru, free
from passion, rule the earth virtuously. All the kings of the earth,
then, like Vaisyas, will, without delay, pay homage unto us. And, O king,
let Duryodhana and Sakuni and Karna with alacrity wait upon the Pandavas.
And let Dussasana, in open court, ask forgiveness of Bhimasena and of the
daughter of Drupada also. And do thou pacify Yudhishthira by placing him
on the throne with every mark of respect. Asked by thee, what else can I
counsel thee to do? By doing this, O monarch, thou wouldst do what was
proper.'

'Dhritarashtra said, 'These words, O Vidura, then thou hast spoken in
this assembly, with reference to the Pandavas and myself, are for their
good but not for ours. My mind doth not approve them. How hast thou
settled all this in thy mind now? When thou hast spoken all this on
behalf of the Pandavas, I perceive that thou art not friendly to me. How
can I abandon my son for the sake of the sons of Pandu? Doubtless they
are my sons, but Duryodhana is sprung from my body. Who then, speaking
with impartiality, will ever counsel me to renounce my own body for the
sake of others? O Vidura, all that thou sayest is crooked, although I
hold thee in high esteem. Stay or go as thou likest. However much may she
be humoured, an unchaste will forsaketh her husband.'

"Vaisampayana said, O king, saying this Dhritarashtra rose suddenly and
went into the inner apartments. And Vidura, saying 'This race is doomed'
went away to where the sons of Pritha were.'"



SECTION V

"Vaisampayana said, 'Desirous of living in the forest, those bulls of the
Bharata race, the Pandavas, with their followers, setting out from the
banks of the Ganges went to the field of Kurukshetra. And performing
their ablutions in the Saraswati, the Drisadwati and the Yamuna, they
went from one forest to another, travelling in an westernly direction.
And at length they saw before them the woods, Kamyaka, the favourite
haunt of Munis, situated by a level and wild plain on the banks of the
Saraswati. And in those woods, O Bharata, abounding in birds and deer,
those heroes began to dwell, entertained and comforted by the Munis. And
Vidura always longing to see the Pandavas, went in a single car to the
Kamyaka woods abounding in every good thing. And arriving at Kamyaka on a
car drawn by swift steeds, he saw Yudhishthira the just, sitting with
Draupadi at a retired spot, surrounded by his brothers and the Brahmanas.
And seeing Vidura approach from a distance with swift steps, the virtuous
king addressed brother, Bhimasena, saying, 'With what message doth
Kshatta come to us? Doth he come hither, despatched by Sakuni, to invite
us again to a game of dice? Doth the little-minded Sakuni intend to win
again our weapons at dice? O Bhimasena, challenged by any one addressing
me,--Come, I am unable to stay. And if our possession of the Gandiva
becomes doubtful, will not the acquisition of our kingdom also be so.'

"Vaisampayana said, 'O king, the Pandavas then rose up and welcomed
Vidura. And received by them, that descendant of the Ajamida line
(Vidura) sat in their midst and made the usual enquiries. And after
Vidura had rested awhile, those bulls among men asked him the reason of
his coming. And Vidura began to relate unto them in detail everything
connected with the bearing of Dhritarashtra the son of Amvika.'

"Vidura said, 'O Ajatasatru, Dhritarashtra called me, his dependant,
before him and honouring me duly said, 'Things have fared thus. Now, do
thou tell me what is good for the Pandavas as well as for me. I pointed
out what was beneficial to both the Kauravas and Dhritarashtra. But what
I said was not relished by him, nor could I hit upon any other course.
What I advised was, O Pandavas, highly beneficial, but the son of Amvika
heeded me not. Even as medicine recommendeth itself not to one that is
ill, so my words failed to please the king. And, O thou without a foe, as
all unchaste wile in the family of a man of pure descent cannot be
brought back to the path of virtue, so I failed to bring Dhritarashtra
back. Indeed, as a young damsel doth not like a husband of three score,
even so Dhritarashtra did not like my words. Surely, destruction will
overtake the Kuru race, surely Dhritarashtra will never acquire good
fortune. For, as water dropped on a lotus-leaf doth not remain there, my
counsels will fail to produce any effect to Dhritarashtra. The incensed
Dhritarashtra told me, O Bharata, go thou thither where thou likest Never
more shall I seek thy aid in ruling the earth or my capital,--O best of
monarchs, forsaken by king Dhritarashtra, I come to thee for tendering
good counsel. What I had said in the open court, I will now repeat unto
thee. Listen, and bear my words in mind,--that wise man who bearing all
the gross wrong heaped upon him by his enemies, patiently bideth his
time, and multiplieth his resources "even as men by degrees turn a small
fire: into a large one, ruleth alone this entire earth. He that (in
prosperity) enjoyeth his substance with his adherents findeth in them
sharers of his adversity,--this is the best means of securing adherents,
and it is said that he that hath adherents, winneth the sovereignty of
the world! And, O Pandava, divided thy prosperity with thy adherents,
behave truthfully towards them, and converse with them agreeably! Share
also your food with them! And never boast thyself in their presence! This
behaviour increaseth the prosperity of kings!'

"Yudhishthira said, 'Having recourse to such high intelligence,
undisturbed by passion, I will do as thou counsellest! And whatever else
thou mayst counsel in respect of time and place, I will carefully follow
entirely.'"



SECTION VI

"Vaisampayana said, 'O king, after Vidura had gone to the abode of the
Pandavas, Dhritarashtra, O Bharata, of profound wisdom, repented of his
action. And thinking of the great intelligence of Vidura in matters
connected with both war and peace, and also of the aggrandisement of the
Pandavas in the future, Dhritarashtra, pained at the recollection of
Vidura, having approached the door of the hall of state fell down
senseless in the presence of the monarchs (in waiting) And regaining
consciousness, the king rose from the ground and thus addressed Sanjaya
standing by, 'My brother and friend is even like the god of justice
himself! Recollecting him today, my heart burneth in grief! Go, bring
unto me without delay my brother well-versed in morality!' Saying this,
the monarch wept bitterly. And burning in repentance, and overwhelmed
with sorrow at the recollection of Vidura, the king, from brotherly
affection, again addressed Sanjaya saying, 'O Sanjaya, go thou and
ascertain whether my brother, expelled by my wretched self through anger,
liveth still! That wise brother of mine of immeasurable intelligence hath
never been guilty of even the slightest transgression, but, on the other
hand, he it is who hath come by grievous wrong at my hands! Seek him, O
wise one, and bring him hither; else, O Sanjaya, I will lay down my life!"

"Vaisampayana continued, 'Hearing these words of the king, Sanjaya
expressed his approbation, and saying 'So be it,' went in the direction
of the Kamyaka woods. And arriving without loss of time at the forest
where the sons of Pandu dwelt, he beheld Yudhishthira clad in deer-skin,
seated with Vidura, in the midst of Brahmanas by thousands and guarded by
his brothers, even like Purandara in the midst of the celestials! And
approaching Yudhishthira, Sanjaya worshipped him duly and was received
with due respect by Bhima and Arjuna and the twins. And Yudhishthira made
the usual enquiries about his welfare and when he had been seated at his
ease, he disclosed the reason of his visit, in these words, 'King
Dhritarashtra, the son of Amvika, hath, O Kshatta! remembered thee!
Returning unto him without loss of time, do thou revive the king! And, O
thou best of men, with the permission of these Kuru princes--these
foremost of men--it behoveth thee, at the command of that lion among
kings, to return unto him!

Vaisampayana continued, 'Thus addressed by Sanjaya, the intelligent
Vidura, ever attached to his relatives, with the permission of
Yudhishthira returned to the city named after the elephant. And after he
had approached the king, Dhritarashtra of great energy, the son of
Amvika, addressed him, saying, 'From my good luck alone, O Vidura, thou,
O sinless one, of conversant with morality, hast come here remembering
me! And, O thou bull of the Bharata race, in thy absence I was beholding
myself, sleepless through the day and the night, as one that hath been
lost on earth!' And the king then took Vidura on his lap and smelt his
head, and said, 'Forgive me, O sinless one, the words in which thou wert
addressed by me!' And Vidura said, 'O king, I have forgiven thee. Thou
art my superior, worthy of the highest reverence! Here am I, having come
back, eagerly wishing to behold thee! All virtuous men, O tiger among
men, are (instinctively) partial towards those that are distressed! This,
O king, is scarcely the result of deliberation! (My partiality to the
Pandavas proceedeth from this cause)! O Bharata, thy sons are as dear to
me as the sons of Pandu, but as the latter are now in distress, my heart
yearneth after them!

"Vaisampayana continued, 'And addressing each other thus in apologetic
speeches, the two illustrious brothers, Vidura and Dhritarashtra, felt
themselves greatly happy!'"



SECTION VII

"Vaisampayana said, 'Hearing that Vidura had returned, and that the king
had consoled him, the evil-minded son of Dhritarashtra began to burn in
grief. His understanding clouded by ignorance, he summoned the son of
Suvala, and Karna and Dussasana, and addressed them saying, 'The learned
Vidura, the minister of the wise Dhritarashtra, hath returned! The friend
of the sons of Pandu, he is ever engaged in doing what is beneficial to
them. So long as this Vidura doth not succeed in inducing the king to
bring them back, do ye all think of what may benefit me! If ever I behold
the sons of Pritha return to the city, I shall again be emaciated by
renouncing food and drink, even though there be no obstacle in my path!
And I shall either take poison or hang myself, either enter the pyre or
kill myself with my own weapons. But I shall never be able to behold the
sons of Pandu in prosperity!

"Sakuni said, 'O king, O lord of the earth, what folly hath taken
possession of thee! The Pandavas have gone to the forest, having given a
particular pledge, so that what thou apprehendest can never take place! O
bull of the Bharata race, the Pandavas ever abide by the truth. They will
never, therefore, accept the words of thy father! If however, accepting
the commands of the king, they come back to the capital, violating their
vow, even this would be our conduct, viz., assuming, an aspect of
neutrality, and in apparent obedience to the will of the monarch, we will
closely watch the Pandavas, keeping our counsels!'

"Dussasana said, 'O uncle of great intelligence, it is even as thou
sayest! The words of wisdom thou utterest always recommend themselves to
me!'"Karna said, 'O Duryodhana, all of us seek to accomplish thy will
and, O king, I see that unanimity at present prevaileth among us! The
sons of Pandu, with passions under complete control, will never return
without passing away the promised period. If, however, they do return
from failing sense, do thou defeat them again at dice.'

"Vaisampayana said, 'Thus addressed by Karna, king Duryodhana with
cheerless heart, averted his face from his counsellors. Marking all this,
Karna expanding his beautiful eyes, and vehemently gesticulating in
anger, haughtily addressed Duryodhana and Dussasana and Suvala's son
saying, 'Ye princes, know ye my opinion! We are all servants of the king
(Duryodhana) waiting upon him with joined palms! We should, therefore, do
what is agreeable to him! But we are not always able to seek his welfare
with promptness and activity (owing to our dependence on Dhritarashtra)!
But let us now, encased in mail and armed with our weapons, mount our
cars and go in a body to slay the Pandavas now living in the forest!
After the Pandavas have been quieted and after they have gone on the
unknown journey, both ourselves and the sons of Dhritarashtra will find
peace! As long as they are in distress, as long as they are in sorrow, as
long as they are destitute of help, so long are we a match for them! This
is my mind!'

'Hearing those words of the charioteer's son, they repeatedly applauded
him, and at last exclaimed, 'Very well!' And saying this each of them
mounted his car, and sanguine of success, they rushed in a body to slay
the sons of Pandu. And knowing by his spiritual vision that they had gone
out, the master Krishna-Dwaipayana of pure soul came upon them, and
commanded them to desist. And sending them away, the holy one, worshipped
by all the worlds, quickly appeared before the king whose intelligence
served the purposes of eye-sight, and who was then seated (at his ease).
And the holy one addressed the monarch thus.'"



SECTION VIII

"Vyasa said, 'O wise Dhritarashtra, hear what I say! I will tell thee
that which is for the great good of all the Kauravas! O thou of mighty
arms, it hath not pleased me that the Pandavas have gone to the forest
dishonestly defeated (at dice) by Duryodhana and others! O Bharata, on
the expiration of the thirteenth year, recollecting all their woes, they
may shower death-dealing weapons, even like virulent poison, upon the
Kauravas! Why doth thy sinful son of wicked heart, ever inflamed with
ire, seek to slay the sons of Pandu for the sake of their kingdom? Let
the fool be restrained; let thy son remain quiet! In attempting to slay
the Pandavas in exile, he will only lose his own life. Thou art as honest
as the wise Vidura, or Bhishma, or ourselves, or Kripa, or Drona, O thou
of great wisdom, dissension with one's own kin are forbidden, sinful and
reprehensible! Therefore, O king, it behoveth thee to desist from such
acts! And, O Bharata, Duryodhana looketh with such jealousy towards the
Pandavas that great harm would be the consequence, if thou didst not
interfere. Or let this wicked son of thine, O monarch, along and
unaccompanied, himself go to the forest and live with the sons of Pandu.
For then, if the Pandavas, from association, feel an attachment for
Duryodhana, then, O king of men, good fortune may be thine. (This,
however, may not be)! For it hath been heard that one's congenital nature
leaveth him not till death. But what do Bhishma and Drona and Vidura
think? What also dost thou think? That which is beneficial should be done
while there is time, else thy purposes will be unrealised.'"



SECTION IX

"Dhritarashtra said, 'O holy one, I did not like this business of
gambling, but, O Muni, I think, I was made to consent to it drawn by
fate! Neither Bhishma, nor Drona, nor Vidura, nor Gandhari liked this
game at dice. No doubt, it was begot of folly. And, O thou who delightest
in the observance of vows, O illustrious one, knowing everything yet
influenced by paternal affection, I am unable to cast off my senseless
son, Duryodhana!'

"Vyasa said, 'O king, O son of Vichitravirya, what thou sayest is true!
We know it well that a son is the best of all things and that there is
nothing that is so good as a son. Instructed by the tears of Suravi,
Indra came to know that the son surpasseth in worth other valuable
possessions. O monarch, I will, in this connection, relate to thee that
excellent and best of stories, the conversation between Indra and Suravi.
In days of yore, Suravi, the mother of cows was once weeping in the
celestial regions. O child, Indra took compassion upon her, and asked
her, saying, 'O auspicious one! why dost thou weep? Is everything well
with the celestials? Hath any misfortune, ever so little, befallen the
world of men or serpents?' Suravi replied, 'No evil hath befallen thee
that I perceive. But I am aggrieved on account of my son, and it is
therefore, O Kausika, that I weep! See, O chief of the celestials, yonder
cruel husbandman is belabouring my weak son with the wooden stick, and
oppressing him with the (weight of the) plough, in consequence of which
my child agitated with agony is falling upon the ground and is at the
point of death. At sight of this, O lord of the celestials, I am filled
with compassion, and my mind is agitated! The one that is the stronger of
the pair is bearing his burthen of greater weight (with ease), but, O
Vasava, the other is lean, and weak and is a mass of veins and arteries!
He beareth his burthen with difficulty! And it is for him that I grieve.
See, O Vasava, sore inflicted with the whip, and harassed exceedingly, he
is unable to bear his burthen. And it is for him that, moved by grief, I
weep in heaviness of heart and these tears of compassion trickle down my
eyes!'

"Sakra said, 'O fair one, when thousands of thy son are (daily)
oppressed, why dost thou grieve for one under infliction?' Suravi
replied. 'Although I have a thousand offspring, yet my affections flow
equally towards all! But, O Sakra, I feel greater compassion for one that
is weak and innocent!'

"Vyasa continued, 'Then Indra having heard these words of Suravi, was
much surprised, and O thou of the Kuru race, he became convinced that a
son is dearer than one's life! And the illustrious chastiser of Paka
thereupon suddenly poured there a thick shower and caused obstruction to
the husbandman's work. And as Suravi said, thy affections, O king,
equally flow towards all thy sons. Let them be greater towards those that
are weak! And as my son Pandu is to me, so art thou, O son, and so also
Vidura of profound wisdom! It is out of affection that I tell you all
this! O Bharata, thou art possessed of a hundred and one sons, but Pandu
hath only five. And they are in a bad plight and passing their days in
sorrow. How may they save their lives, how may they thrive such thoughts
regarding the distressed sons of Pritha continually agitate my soul! O
king of the earth, if thou desirest all the Kauravas to live, let thy son
Duryodhana make peace with the Pandavas!'"



SECTION X

"Dhritarashtra said, 'O Muni of profound wisdom, it is even as thou
sayest! I know it well as do all these kings! Indeed, what thou
considerest to be beneficial for the Kurus was pointed out to me, O Muni,
by Vidura and Bhishma and Drona. And, if I deserve thy favour, and if
thou hast kindness for the Kurus, do thou exhort my wicked son
Duryodhana!'

"Vyasa said, 'O king, after having seen the Pandava brothers, here cometh
the holy Rishi Maitreya, with the desire of seeing us. That mighty Rishi,
O king, will admonish thy son for the welfare of this race. And, O
Kauravya, what he adviseth must be followed undoubtingly, for if what he
recommendeth is not done, the sage will curse thy son in anger.'

"Vaisampayana continued, 'Saying this, Vyasa departed, and Maitreya made
his appearance. And the king with his son respectfully received that
way-worn chief of Munis, with offerings of the Arghya and other rites.
And king Dhritarashtra, the son of Amvika, in words of respect thus
addressed the sage, 'O holy one, hath journey from the Kuru-jangala been
a pleasant one? Are those heroes, the five Pandavas living happily? Do
those bulls of the Kuru race intend to stay out their time? Will the
brotherly affection of the Kauravas ever be impaired?'

"Maitreya said, 'Setting out on a pilgrimage to the different shrines, I
arrived at Kuru-jangala, and there I unexpectedly saw Yudhishthira the
just in the woods of Kamyaka. And, O exalted one, many Munis had come
there to behold the high-souled Yudhishthira, dwelling in an ascetic
asylum, clad in deer-skin and wearing matted locks. It was there, O king
of kings, that I heard of the grave error committed by thy sons and the
calamity and terrible danger arisen from dice that had overtaken them.
Therefore, it is that I have come to thee, for the good of the Kauravas,
since, O exalted one, my affection is great for thee and I am delighted
with thee! O king, it is not fit that thy sons should on any account
quarrel with one another, thyself and Bhishma living. Thou art, O king,
the stake at which bulls are tied (in treading cord), and thou art
competent to punish and reward! Why dost thou overlook then this great
evil that is about to overtake all? And, O descendant of the Kurus, for
those wrongs that have been perpetrated in thy court, which are even like
the acts of wretched outcasts, thou art not well-thought amongst the
ascetics!'

"Vaisampayana continued, 'Then turning to the wrathful prince Duryodhana,
the illustrious Rishi Maitreya addressed him in these soft words, 'O
mighty-armed Duryodhana, O best of all eloquent men, O illustrious one,
give heed unto the words I utter for my good! O king, seek not to quarrel
with the Pandavas! And, O bull among men, compass thou thy own good as
also of the Pandavas, of the Kurus and of the world! All those tigers
among men are heroes of high prowess in war, gifted with the strength of
ten thousand elephants, with bodies hard as the thunderbolt, holding fast
by their promises, and proud of their manliness! they have slain the
enemies of the celestials--those Rakshasas capable of assuming any form
at will, such as were headed by Hidimva and Kirmira! When those
high-souled ones went from hence that Rakshasa of fierce soul obstructed
their nocturnal path even like an immoveable hill. And even as a tiger
slayeth a little deer, Bhima, that foremost of all endued with strength,
and ever delighted in fight, slew that monster. Consider also, O king,
how while out on his campaign of conquest, Bhima slew in battle that
mighty warrior, Jarasandha, possessing the strength of ten thousand
elephants. Related to Vasudeva and having the sons of king Drupada as
their brothers-in-law, who that is subject to decrepitude and death would
undertake to cope with them in battle? O bull of the Bharata race, let
there be peace between thee and Pandavas! Follow thou my counsels and
surrender not thyself to anger!

'O king, thus admonished by Maitreya, Duryodhana began to slap his thigh
resembling the trunk of the elephant, and smilingly began to scratch the
ground with his foot. And the wicked wretch spake not a word, but hung
down his head. And, O monarch, beholding Duryodhana thus offer him a
slight by scratching the earth silently, Maitreya became angry. And, as
if commissioned by fate, Maitreya, the best of Munis, overwhelmed by
wrath, set his mind upon cursing Duryodhana! And then, with eyes red in
anger, Maitreya, touching water, caused the evil-minded son of
Dhritarashtra, saying, 'Since, slighting me thou declinest to act
according to my words, thou shalt speedily reap the fruit of this thy
insolence! In the great war which shall spring out of the wrongs
perpetrated by thee, the mighty Bhima shall smash that thigh of thine
with a stroke of his mace!

'When the Muni had spoken so, king Dhritarashtra began to pacify the
sage, in order that what he had said might not happen. But Maitreya said,
'O king, if thy son concludeth peace with the Pandavas, this curse of
mine, O child, will not take effect, otherwise it must be as I have said!'

"Vaisampayana said, 'Desirous of ascertaining the might of Bhima, that
foremost of kings, the father of Duryodhana, then asked Maitreya, saying,
'How was Kirmira slain by Bhima?'

"Maitreya said, 'I shall not speak again unto thee, O king, for my words
are not regarded by thy son. After I have gone away, Vidura will relate
everything unto thee!' And saying this, Maitreya went away to the place
whence he had come. And Duryodhana also went out perturbed at the tidings
of Kirmira's death (at the hand of Bhima).'"



SECTION XI

(Kirmirabadha Parva)

"Dhritarashtra said, 'O Kshatta, I am desirous to hear of the destruction
of Kirmira! Do thou tell me how the encounter took place between the
Rakshasa and Bhimasena!'

"Vidura said, 'Listen to the story of that feat of Bhimasena of super
human achievements! I have often heard of it in course of my conversation
with the Pandavas (while I was with them)

'O foremost of kings, defeated at dice the Pandavas departed from hence
and travelling for three days and nights they at length reached those
woods that go by the name of Kamyaka. O king, just after the dreadful
hour of midnight when all nature is asleep, when man-eating Rakshasas of
terrible deeds begin to wander, the ascetics and the cowherds and other
rangers of the forest used to shun the woods of Kamyaka and fly to a
distance from fear of cannibals. And, O Bharata, as the Pandavas were at
this hour entering those woods a fearful Rakshasa of flaming eyes
appeared before them with a lighted brand, obstructing their path. And
with outstretched arms and terrible face, he stood obstructing the way on
which those perpetuators of the Kuru race were proceeding. With eight
teeth standing out, with eyes of coppery hue, and with the hair of his
head blazing and standing erect, the fiend looked like a mass of clouds
reflecting the rays of the sun or mingled with lightning flashes and
graced with flocks of cranes underneath on their wings. And uttering
frightful yells and roaring like a mass of clouds charged with rain, the
fiend began to spread the illusion proper to his species. Hearing that
terrible roar, birds along with other creatures that live on land or in
water, began to drop down in all directions, uttering cries of fear. And
in consequence of the deer and the leopards and the buffaloes and the
bears flying about in all directions, it seemed as if the forest itself
was in motion. And swayed by the wind raised by the sighs of the
Rakshasa, creepers growing at a great distance seemed to embrace the
trees with their arms of coppery leaves. And at that moment, a violent
wind began to blow, and the sky became darkened with the dust that
covered it. And as grief is the greatest enemy of the object of the five
senses, even so appeared before the Pandavas that unknown foe of theirs.
And beholding the Pandavas from a distance clad in black deer-skins, the
Rakshasa obstructed their passage through the forest even like the
Mainaka mountain. And at the sight of him never seen before the
lotus-eyed Krishna, agitated with fear, closed her eyes. And she whose
braids had been dishevelled by the hand of Dussasana, stationed in the
midst of the five Pandavas, looked like a stream chafing amid five hills.
And seeing her overwhelmed with fear the five Pandavas supported her as
the five senses influenced by desire adhere to the pleasures relating to
their objects. And Dhaumya of great (ascetic) energy, in the presence of
the sons of Pandu, destroyed the fearful illusion that had been spread by
the Rakshasa, by applying various mantras, calculated to destroy the
Rakshasa. And beholding his illusion dispelled, the mighty Rakshasa of
crooked ways, capable of assuming any form at will, expanded his eyes in
wrath and seemed like death himself. Then king Yudhishthira, endued with
great wisdom, addressed him saying, 'Who art thou, and whose (son)? Tell
us what we should do for thee.' The Rakshasa thus addressed, answered
Yudhishthira the just, saying, 'I am the brother of Vaka, the celebrated
Kirmira. I live at ease in these deserted woods of Kamyaka, daily
procuring my food by vanquishing men in fight. Who are ye that have come
near me in the shape of my food? Defeating ye all in fight, I will eat ye
with pleasure.'

"Vaisampayana continued, 'O Bharata, hearing these words of the wretch,
Yudhishthira announced his own name and lineage, saying, 'I am king
Yudhishthira the just, the son of Pandu, of whom thou mayst have heard.
Deprived of my kingdom, I have with my brothers Bhimasena and Arjuna and
the others, in course of my wanderings, come into this terrible forest
which is thy dominion, desirous of passing my period of exile here!'

"Vidura continued, 'Kirmira said unto Yudhishthira, 'By good luck it is
that fate hath accomplished today my long-accomplished desire! With
weapons upraised have I been continually ranging the entire earth with
the object of slaying Bhima. But Bhima I had found not. By good luck it
is that slayer of my brother, whom I had been seeking so long, hath come
before me! It was he who in the disguise of a Brahmana slew my dear
brother Vaka in the Vetrakiya forest by virtue of his science. He hath
truly no strength of arms! It is also this one of wicked soul who
formerly slew my dear friend Hidimva, living in this forest and ravished
his sister! And that fool hath now come into this deep forest of mine,
when the night is half spent, even at the time when we wander about!
Today I will wreak my long-cherished vengeance upon him, and I will today
gratify (the manes of) Vaka with his blood in plenty! By slaying this
enemy of the Rakshasas, I shall today be freed from the debt I owe to my
friend and my brother, and thereby attain supreme happiness! If Bhimasena
was let free formerly by Vaka, today, I will devour him in thy sight, O
Yudhishthira! And even as Agastya ate up and digested the mighty Asura
(Vatapi) I will eat up and digest this Bhima!'

"Vidura continued, 'Thus addressed by the Rakshasa, the virtuous
Yudhishthira, steadfast in his pledges, said, 'It can never be so,--and
in anger rebuked the Rakshasa.' The mighty-armed Bhima then tore up in
haste a tree of the length of ten Vyasas and stripped it of its leaves.
And in the space of a moment the ever-victorious Arjuna stringed his bow
Gandiva possessing the force of the thunderbolt. And, O Bharata, making
Jishnu desist, Bhima approached that Rakshasa still roaring like the
clouds and said unto him, 'Stay! Stay!' And thus addressing the cannibal,
and tightening the cloth around his waist, and rubbing his palms, and
biting his nether lip with his teeth, and armed with the tree, the
powerful Bhima rushed towards the foe. And like unto Maghavat hurling his
thunderbolt, Bhima made that tree, resembling the mace of Yama himself
descend with force on the head of the cannibal. The Rakshasa, however,
was seen to remain unmoved at that blow, and wavered not in the conflict.
On the other hand, he hurled his lighted brand, flaming like lightning,
at Bhima. But that foremost of warriors turned it off with his left foot
in such a way that it went back towards the Rakshasa. Then the fierce
Kirmira on his part, all on a sudden uprooting a tree darted to the
encounter like unto the mace bearing Yama himself. And that fight, so
destructive of the trees, looked like the encounter in days of yore
between the brothers Vali and Sugriva for the possession of the same
woman. And the trees struck at the heads of the combatants, were broken
into shivers, like lotus-stalks thrown on the temples of infuriate
elephants. And in that great forest, innumerable trees, crushed like unto
reeds, lay scattered as rags. That encounter with trees between that
foremost of Rakshasas and that best of men, O thou bull of the Bharata
race, lasted but for a moment. Then taking up a crag, the angry Rakshasa
hurled it at Bhima standing before him, but the latter wavered not. Then
like unto Rahu going to devour the sun dispersing his rays with extended
arms, the Rakshasa with out-stretched arms darted towards Bhima, who had
remained firm under the blow inflicted with the crag. And tugging at and
grappling with each other in diverse ways they appeared like two
infuriate bulls struggling with each other. Or like unto two mighty
tigers armed with teeth and claws, the encounter between them waxed
fierce and hard. And remembering their (late) disgrace at the hands of
Duryodhana, and proud of the strength of his arms, and conscious also of
Krishna looking at him, Vrikodara began to swell in vigour. And fried
with anger, Bhima seized the Rakshasa with his arms, as one elephant in
rut seizeth another. And the powerful Rakshasa also in his turn seized
his adversary, but Bhimasena that foremost of all men endued with
strength, threw the cannibal down with violence. The sounds that in
consequence of those mighty combatants pressing each other's hands, were
frightful and resembled the sounds of splintering bamboos. And hurling
the Rakshasa down, seized him by the waist, and began to whirl him about,
even as fierce hurricane shaketh a tree. And thus seized by the mighty
Bhima, the fatigued Rakshasa, became faint, and trembling all over, he
still pressed the (Pandava) with all his strength. And finding him
fatigued, Vrikodara, twined his own arms round the foe, even as one
bindeth a beast with cord. And the monster thereupon began to roar
frightfully, as a trumpet out of order. And the mighty Vrikodara for a
long while whirled the Rakshasa till the latter appeared to be
insensible, and began to move convulsively. And finding the Rakshasa
exhausted, the son of Pandu without loss of time took him up in his arms,
and slew him like a beast. And placing his knee on the waist of that
wretch of Rakshasa, Vrikodara began to press the neck of the foe with his
hands. Then Bhima, dragging along the earth the bruised body of the
Rakshasa with the eye-lids about to close, said, 'O sinful wretch, thou
wilt no more have to wipe away the tears of Hidimva or Vaka, for thou too
art about to go to the mansions of Yama!' And saying this, that foremost
of men, his heart filled with wrath, beholding the Rakshasa destitute of
clothing and ornaments, and insensible, and undergoing convulsions, let
him dead. And after that Rakshasa of hue like the clouds had been slain,
the son of that best of kings (Pandu) praised Bhima for his many
qualities, and placing Krishna in their front, set out for the Dwaita
woods."

Vidura said, 'It was thus, O lord of men, that Kirmira was slain in
combat by Bhima, in obedience, O Kaurava, to the commands of Yudhishthira
the just! And having rid the forest of its pest, the victorious
Yudhishthira the just, began to live in that dwelling of theirs, with
Draupadi. And those bulls of the Bharata race comforting Draupadi began
to cheerfully extol Bhima with glad hearts. And after the Rakshasa had
been slain, borne down by the might of Bhima's arms, those heroes entered
into the peaceful forest freed from its annoyance. Passing through the
great forest I saw lying the body of the wicked and fearless Rakshasa
slain by Bhima's might. And, O Bharata, there I heard of this achievement
of Bhima from those Brahmanas who have assembled round the Pandavas.'

Vaisampayana continued, 'Hearing the account of the slaughter in combat
of Kirmira, that foremost of Rakshasas, the king sighed in sorrow and
became absorbed in thought.'"



SECTION XII

(Arjunabhigamana Parva)

Vaisampayana said, 'Hearing that the Pandavas had been banished, the
Bhojas, the Vrishnis, and the Andhakas went to those heroes residing in
affliction in the great forest. And the consanguineous relatives of
Panchala, and Dhrishtaketu the king of Chedi, and those celebrated and
powerful brothers--the Kaikeyas, their hearts fired with wrath, went to
the forest to see the sons of Pritha. And reproaching the sons of
Dhritarashtra, they said, 'What should we do?' And those bulls of the
Kshatriya race, with Vasudeva at their head, sat themselves down round
Yudhishthira the just. And respectfully saluting that foremost of the
Kurus, Kesava mournfully said, 'The earth shall drink the blood of
Duryodhana and Karna, of Dussasana and the wicked Sakuni! Slaying these
in battle and defeating their followers along with their royal allies,
will we all install Yudhishthira the just on the throne! The wicked
deserve to be slain! Verily, this is eternal morality.'

Vaisampayana continued, 'And when on account of the wrongs of Pritha's
sons, Janardana had thus got into a passion, and seemed bent upon
consuming all created things, Arjuna exerted himself to pacify him. And
beholding Kesava angry, Falguna began to recite the feats achieved in his
former lives by that soul of all things, himself immeasurable, the
eternal one, of infinite energy, the lord of Prajapati himself, the
supreme ruler of the worlds, Vishnu of profound wisdom!'

"Arjuna said, 'In days of old, thou, O Krishna, hadst wandered on the
Gandhamadana mountains for ten thousand years as a Muni having his home
where evening fell! Living upon water alone, thou hadst, in days of old,
O Krishna, also dwelt for full eleven thousand years by the lake of
Pushkara! And, O slayer of Madhu, with arms upraised and standing on one
leg, thou hadst passed a hundred years on the high hills of Vadari, [16]
living all the while upon air! And leaving aside thy upper garment, with
body emaciated and looking like a bundle of veins, thou hadst lived on
the banks of the Saraswati, employed in thy sacrifice extending for
twelve years! And, O Krishna of mighty energy, in observance of thy vow
thou hadst stood on one leg for the length of a thousand years of the
celestials, on the plains of Prabhasa which it behoveth the virtuous to
visit! Vyasa hath told me that thou art the cause of the creation and its
course! And, O Kesava, the lord of Kshetra, [17] thou art the mover of all
minds, and the beginning and end of all things! All asceticism resteth in
thee, and thou too art the embodiment of all sacrifices, and the eternal
one! Slaying the Asura Naraka, offspring of the Earth-first begotten,
thou hadst obtained his ear-rings, and performed, O Krishna, the first
horse-sacrifice (offering up that Asura as the sacrificial horse)! And, O
bull of all the worlds, having performed that feat, thou hast become
victorious over all! Thou hadst slain all the Daityas and Danavas
mustered in battle, and giving the lord of Sachi (Indra) the sovereignty
of the universe, thou hast, O Kesava of mighty arms, taken thy birth
among men! O slayer of all foes, having floated on the primordial waters,
thou subsequently becamest Hari, [18] and Brahma and Surya and Dharma, and
Dhatri and Yama and Anala and Vasu, and Vaisravana, and Rudra, and Kala
and the firmament the earth, and the ten directions! Thyself increate,
thou art the lord of the mobile and the immobile universe, the Creator of
all, O thou foremost of all existences! And, O slayer of Madhu, O thou of
abundant energy, in the forest of Chitraratha thou didst, O Krishna,
gratify with thy sacrifice the chief of all the gods, the highest of the
high! O Janardana, at each sacrifice thou didst offer, according to
shares, gold by hundreds and thousands. And, O son of the Yadava race,
becoming the son of Aditi, O exalted one of the supreme attributes, thou
hast been known as the younger brother of Indra! And, O thou chastiser of
foes, even while a child thou didst, O Krishna, in consequence of thy
energy, fill by three steps only the heaven, the firmament, and the
earth! And, O thou soul of all covering the heaven and the firmament
(while thou wert thus transformed), thou didst dwell in the body of the
sun and afflict him with thy own splendour! And, O exalted one, in thy
incarnations on those thousand occasions, thou hadst slain, O Krishna,
sinful Asuras by hundreds! By destroying the Mauravas and the Pashas, and
slaying Nisunda and Naraka. Thou hast again rendered safe the road to
Pragjyotisha! Thou hast slain Ahvriti at Jaruthi, and Kratha and Sisupala
with his adherents, and Jarasandha and Saivya and Satadhanwan! And on thy
car roaring like unto clouds and effulgent like the sun, thou didst
obtain for thy queen the daughter of Bhoja, defeating Rukmi in battle!
Thou didst in fury slay Indradyumna and the Yavana called Kaseruman! And
slaying Salwa the lord of Saubha, thou didst destroy that city of Saubha
itself! These have all been slain in battle; listen to me as I speak of
others (also slain by thee)! At Iravati thou hast slain king Bhoja equal
unto Karttavirya in battle, and both Gopati and Talaketu also have been
slain by thee! And, O Janardana, thou hast also appropriate unto thyself
the sacred city of Dwarka, abounding in wealth and agreeable unto the
Rishi themselves, and thou wilt submerge it at the end within the ocean!
O slayer of Madhu, how can crookedness be in thee, devoid as thou art, O
thou of the Dasarha race, of anger and envy and untruth and cruelty? O
thou who knowest no deterioration, all the Rishis, coming unto thee
seated in thy glory on the sacrificial ground, seek protection of thee!
And, O slayer of Madhu, thou stayest at the end of the Yuga, contracting
all things and withdrawing this universe into thy own self, thou
repressor of all foes! O thou of the Vrishni race, at the beginning of
the Yuga, there sprang from thy lotus-like navel, Brahma himself, and
lord of all mobile and immobile things, and whose is this entire
universe! When the dreadful Danavas Madhu and Kaitava were bent on
slaying Brahma, beholding their impious endeavour thou wert angry, and
from thy forehead, O Hari, sprang Sambhu, the holder of the trident. Thus
these two foremost of the deities have sprung from thy body in order to
do thy work! Even Narada it was who hath told me this! O Narayana, thou
didst, in the forest of Chaitraratha, celebrate with plentiful gifts a
grand sacrifice consisting of a multitude of rites! O God, O thou of eyes
like lotus leaves, the deeds thou hast performed while still a boy,
having recourse to thy might and aided by Baladeva, have never been done
by others, nor are they capable of being achieved by others in the
future! Thou didst even dwell in Kailasa, accompanied by Brahmanas!'

"Vaisampayana continued, 'Having addressed Krishna thus, the illustrious
Pandava, who was the soul of Krishna, became dumb, when Janardana (in
reply addressed that son of Pritha) saying, 'Thou art mine and I am
thine, while all that is mine is thine also! He that hateth thee hateth
me as well, and he that followeth thee followeth me! O thou irrepressible
one, thou art Nara and I am Narayana or Hari! We are the Rishis Nara and
Narayana born in the world of men for a special purpose. O Partha, thou
art from me and I am from thee! O bull of the Bharata race, no one can
understand the difference that is between us!'

"Vaisampayana continued, 'When the illustrious Kesava had said so in the
midst of that assembly of brave kings, all excited with anger, Panchali
surrounded by Dhrishtadyumna and her other heroic brothers, approached
him of eyes like lotus leaves seated with his cousins, and, desirous of
protection, addressed in angry accents that refuge of all, saying, 'Asita
and Devala have said that in the matter of the creation of all things,
thou hast been indicated (by the sages) as the only Prajapati and the
Creator of all the worlds! And, O irrepressible one, Jamadagnya sayeth
that thou art Vishnu, and, O slayer of Madhu, that thou art (embodiment
of) Sacrifice, Sacrificer and he for whom the sacrifice is performed!
And, O best of male beings, the Rishis indicate thee as Forgiveness and
Truth! Kasyapa hath said that thou art Sacrifice sprung from Truth! O
exalted one, Narada calleth thee the god of the Sadhyas, and of the
Sivas, as alone the Creator and the Lord of all things. And, O tiger
among men, thou repeatedly sportest with the gods including, Brahma and
Sankara and Sakra even as children sporting with their toys! And, O
exalted one, the firmament is covered by thy head, and the earth by thy
feet; these worlds are as thy womb and thou art the Eternal one! With
Rishis sanctified by Vedic lore and asceticism, and whose souls have been
purified by penance, and who are contented with soul-vision, thou art the
best of all objects! And, O chief of all male beings; thou art the refuge
of all royal sages devoted to virtuous acts, never turning their backs on
the field of the battle, and possessed of every accomplishment! Thou art
the Lord of all, thou art Omnipresent, thou art the Soul of all things,
and thou art the active power pervading everything! The rulers of the
several worlds, those worlds themselves, the stellar conjunctions, the
ten points of the horizon, the firmament, the moon, and the sun, are all
established in thee! And, O mighty-armed one, the morality of (earthly)
creatures, the immortality of the universe, are established in thee! Thou
art the Supreme lord of all creatures, celestial or human! Therefore it
is, O slayer of Madhu, that impelled by the affection thou bearest me
that I will relate to thee my griefs! O Krishna, how could one like me,
the wife of Pritha's sons, the sister of Dhrishtadyumna, and the friend
of thee, be dragged to the assembly! Alas, during my season, stained with
blood, with but a single cloth on, trembling all over, and weeping, I was
dragged to the court of the Kurus! Beholding me, stained with blood in
the presence of those kings in the assembly, the wicked sons of
Dhritarashtra laughed at me! O slayer of Madhu, while the sons of Pandu
and the Panchalas and the Vrishnis lived, they dared express the desire
of using me as their slave! O Krishna, I am according to the ordinance,
the daughter in-law of both Dhritarashtra and Bhishma! Yet, O slayer of
Madhu, they wished to make of me a slave by force! I blame the Pandavas
who are mighty and foremost in battle, for they saw (without stirring)
their own wedded wife known over all the world, treated with such
cruelty! Oh, fie on the might of Bhimasena, fie on the Gandiva of Arjuna,
for they, O Janardana, both suffered me to be thus disgraced by little
men! This eternal course of morality is ever followed by the
virtuous--viz., that the husband, however weak, protecteth his wedded
wife! By protecting the wife one protecteth his offspring and by
protecting the offspring one protecteth his own self! One's own self is
begotten on one's wife, and therefore it is that the wife is called Jaya.
A wife also should protect her lord, remembering that he is to take his
birth in her womb! The Pandavas never forsake the person that soliciteth
their protection, and yet they abandoned me who solicited it! By my five
husbands five sons of exceeding energy have been born of me: Prativindhya
by Yudhishthira, Sutasoma by Vrikodara, Srutakirti by Arjuna, Satanika by
Nakula and Srutakarman by the youngest, all of them of energy that cannot
be baffled. For their sake, O Janardana, it was necessary to protect me!
Even as (thy son) Pradyumna, they are, O Krishna, mighty warriors all!
They are foremost of bowmen, and invincible in battle by any foe! Why do
they bear the wrongs inflicted (on me) by the sons of Dhritarashtra of
such contemptible strength? Deprived of their kingdom by deception, the
Pandavas were made bondsmen and I myself was dragged to the assembly
while in my season, and having only a single cloth on! Fie on that
Gandiva which none else can string save Arjuna and Bhima and thyself, O
slayer of Madhu! Fie on the strength of Bhima, and fie on the prowess of
Arjuna, since, O Krishna, Duryodhana (after what he had done) hath drawn
breath even for a moment! He it is, O slayer of Madhu, who formerly drove
the guileless Pandavas with their mother from the kingdom, while they
were children still engaged in study and the observance of their vows. It
is that sinful wretch, who, horrible to relate, mixed in Bhima's food
fresh and virulent poison in full dose. But, O Janardana, Bhima digested
that poison with the food, without sustaining any injury, for, O best of
men and mighty-armed one, Bhima's days had not been ended! O Krishna, it
is Duryodhana who at the house standing by the banyan called Pramana
bound Bhima sleeping unsuspectingly, and casting him into the Ganges
returned to the city. But the powerful Bhimasena the son of Kunti,
possessed of mighty arms, on waking from sleep, tore his bonds and rose
from the water. It is Duryodhana, who caused venomous black-cobras to
bite all over the body of Bhimasena, but that slayer of foes died not.
Awaking, the son of Kunti smashed all the serpents and with his left hand
killed (the agent, viz.) the favourite charioteer of Duryodhana. Again,
while the children were asleep at Varanavata with their mother, it is he
who set fire to the house intending to burn them to death. Who is there
capable of doing such an act? It was then that the illustrious Kunti,
overtaken by this calamity, and surrounded by the flames, began to cry
out in terror, speaking to the children, 'Alas, I am undone! How shall we
escape from this fire today! Alas, I shall meet with destruction with my
little children!' Then Bhima, possessed of mighty arms, and prowess like
unto the force of the wind, comforted his illustrious mother as also his
brothers, saying, 'Like that king of birds, Garuda, the son of Vinata, I
will spring up into the air. We have no fear from this fire'. And then
taking his mother on his left flank, and the king in his right, and the
twins on each shoulder, and Vivatsu on his back, the mighty Vrikodara,
thus taking all of them, at one leap cleared the fire and delivered his
mother and brother from the conflagration. Setting out that night with
their renowned mother, they came near the forest of Hidimva. And while
fatigued and distressed, they were sleeping fast with her, a Rakshasa
woman called Hidimva approached them. Beholding the Pandavas with their
mother asleep on the ground, influenced by desire she sought to have
Bhimasena for her lord. The weak one then took up Bhima's feet on her lap
to press them with her soft hands. The mighty Bhima of immeasurable
energy, of prowess that could not be baffled, then woke from sleep, and
asked her, saying, 'O thou of faultless features, what dost thou wish
here?' Thus asked by him, the Rakshasa lady of faultless features,
capable, besides, of assuming any form at will, replied unto the
high-souled Bhima, saying, 'Do ye speedily fly from this place! My
brother gifted with strength will come to slay ye! Therefore speed and
tarry not!' But Bhima haughtily said, 'I do not fear him! If he cometh
here, I will slay him!' Hearing their converse, that vilest of cannibals
came to the spot. Of frightful form and dreadful to behold, uttering loud
cries as he came, the Rakshasa said, 'O Hidimva, with whom dost thou
converse? Bring him unto me, I will eat him up. It behoveth thee to tarry
not.' But moved by compassion, the Rakshasa lady of faultless features
and pure heart said nothing out of pity. Then the man-eating monster,
uttering dreadful cries, rushed at Bhima with great force. And
approaching him furiously, the mighty cannibal, possessed with rage,
caught hold of Bhima's hand with his own and clenching fast his other
hand and making it hard as the thunder-bolt of Indra, suddenly struck
Bhima a blow that descended with the force of lightning. His hand having
been seized by the Rakshasa, Vrikodara, without being able to brook it,
flew into a rage. Then a dreadful combat took place between Bhimasena and
Hidimva, both skilled in all weapons and which was like unto the
encounter of Vasava with Vritra. And, O sinless one, after sporting with
the Rakshasa for a long while the powerful Bhima of mighty energy slew
the cannibal when the latter had become weak with exertion. Then having
slain Hidimva, and taking (his sister) Hidimva at their head, of whom was
(subsequently) born Ghatotkacha, Bhima and his brothers went away. Then
all those repressors of their foes, accompanied by their mother and
surrounded by many Brahmanas proceeded towards Ekachakra. In the matter
of this their journey, Vyasa ever engaged in their welfare had become
their counsellor. Then arriving at Ekachakra, the Pandavas of rigid vows
there also slew a mighty cannibal, Vaka by name, terrible as Hidimva
himself. And having slain that fierce cannibal, Bhima that foremost of
smiters, went with all his brothers to the capital of Drupada. And, O
Krishna, as thou hadst acquired Rukmini, the daughter of Bhishmaka, even
so Savyasachin, while residing there, obtained me! O slayer of Madhu,
Arjuna won me in the Swayamvara, having performed a feat difficult of
achievement by others and having fought also with the assembled kings!

'Thus, O Krishna, afflicted with numerous griefs, and in great distress,
am I living, with Dhaumya at our head, but deprived of the company of the
adorable Kunti! Why do these that are gifted with strength and possessed
of the prowess of the lion, sit indifferently, beholding me thus
afflicted by enemies so despicable? Suffering such wrongs at the hands of
wicked and evil-doing foes of small strength, am I to burn in grief so
long? Born I was in a great race, coming into the world in an
extraordinary way! I am also the beloved wife of the Pandavas, and the
daughter-in-law of the illustrious Pandu! The foremost of women and
devoted to my husbands, even I, O Krishna, was seized by hair, O slayer
of Madhu, in the sight of the Pandavas, each of whom is like an Indra
himself!

'Saying this the mild-speeched Krishna hid her face with her soft hands
like the buds of lotus, and began to weep. And the tears of Panchali
begot of grief washed her deep, plump and graceful breasts crowned with
auspicious marks. And wiping her eyes and sighing frequently she said
these words angrily and in a choked voice, 'Husbands, or sons, or
friends, or brothers, or father, have I none! Nor have I thee, O thou
slayer of Madhu, for ye all, beholding me treated so cruelly by inferior
foes, sit still unmoved! My grief at Karna's ridicule is incapable of
being assuaged! On these grounds I deserve to be ever protected by thee,
O Kesava, viz., our relationship, thy respect (for me), our friendship,
and thy lordship (over me)

"Vaisampayana continued, 'In that assembly of heroes Vasudeva then spake
unto the weeping Draupadi as follows, 'O fair lady, the wives of those
with whom thou art angry, shall weep even like thee, beholding their
husbands dead on the ground, weltering in blood and their bodies covered
with the arrows of Vivatsu! Weep not, lady, for I will exert to the
utmost of my powers for the sons of Pandu! I promise thou shalt (once
more) be the queen of kings! The heavens might fall, or the Himavat might
split, the earth might be rent, or the waters of the ocean might dry up,
but my words shall never be futile!' Hearing those words of Achyuta in
reply, Draupadi looked obliquely at her third husband (Arjuna). And, O
mighty king, Arjuna said unto Draupadi, 'O thou of beautiful coppery
eyes, grieve not! O illustrious one, it shall be even as the slayer of
Madhu hath said! It can never be otherwise, O beautiful one!'

"Dhrishtadyumna said, 'I will slay Drona, Sikhandin will slay the
grandfather. And Bhimasena will slay Duryodhana, and Dhananjaya will slay
Karna. And, O sister, assisted by Rama and Krishna, we are invincible in
battle by even the slayer himself of Vritra--what are the sons of
Dhritarashtra?'

"Vaisampayana continued, 'After these words had been spoken, all the
heroes there turned their faces towards Vasudeva, who then in their midst
began to speak as follows.'"



SECTION XIII

"Vasudeva said, O lord of earth, if I had been present at Dwaraka, then,
O king, this evil would not have befallen thee! And, O irrepressible one,
coming unto the gambling-match, even if uninvited by the son of Amvika
(Dhritarashtra), or Duryodhana, or by the other Kauravas, I would have
prevented the game from taking place, by showing its many evils,
summoning to my aid Bhishma and Drona and Kripa, and Vahlika! O exalted
one, for thy sake I would have told the son of Vichitravirya--O foremost
of monarchs, let thy sons have nothing to do with dice!--I would have
shown the many evils (of dice) through which thou hast fallen into such
distress and the son of Virasena was formerly deprived of his kingdom! O
king, unthought of evils, befall a man from dice! I would have described
how a man once engaged in the game continueth to play (from desire of
victory). Women, dice, hunting and drinking to which people become
addicted in consequence of temptation, have been regarded as the four
evils that deprive a man of prosperity. And those versed in the Sastras
are of opinion that evils attend upon all these. They also that are
addicted to dice know all its evils. O thou of mighty arms, appearing
before the son of Amvika, I would have pointed out that through dice men
in a day lose their possessions, and fall into distress, and are deprived
of their untasted wealth, and exchange harsh words! O perpetuator of the
Kuru race, I would have pointed out these and other attendant evils! If
he had accepted my words thus addressed, the welfare of the Kurus as also
virtue itself would both have been secured! And, O foremost of kings, if
he had rejected my gentle counsels offered as medicine, then, O best of
the Bharata race, I would have compelled him by force! And, if those who
wait at his court, professing to be his friends but in reality his foes,
had supported him, then I would have slain them all, along with those
gamblers, there present! O Kauravya, it is owing to my absence from the
Anartta country at that time that thou hast fallen into such distress
begot of dice! O thou best of Kurus, O son of Pandu, on arriving at
Dwarka I learnt from Yuyudhana all about thy calamity! And, O foremost of
kings, directly I heard it with a heart sore agitated by grief, have I
speedily come here wishing to see thee, O king! Alas! O bull of the
Bharata race, ye have all fallen into dire distress! I see thee with thy
brothers plunged in misfortune!"



SECTION XIV

"Yudhishthira said, 'O Krishna, why wert thou absent (from the Anartta
country)? And, O descendant of the Vrishni race, while thou wert away,
where didst thou dwell? And what didst thou do while out of thy kingdom?'

"Krishna said, 'O bull of the Bharata race, I had gone for the purpose of
destroying the (arranging) city Salwa. And, O foremost of the Kauravas,
listen to the reasons I had for so doing! The heroic son of Damaghosha,
the well-known king Sisupala of mighty arms and great energy, was slain
by me, O best of Bharatas, at thy Rajasuya sacrifice, because that wicked
one could not from anger bear to see the first worship offered to me!
Hearing that he had been slain, Salwa, burning with fierce anger, came to
Dwaraka, while, O Bharata, it was empty, myself being away, residing with
you here. And having arrived there on a car made of precious metals and
hence called the Souva, he had an encounter with the youthful princes of
the Vrishni race--those bulls of that line--and fought With them
mercilessly. And slaughtering many youthful Vrishnis of heroic valour,
the wicked one devastated all the gardens of the city. And, O thou of
mighty arms, he said, 'Where is that wretch of the Vrishni race,
Vasudeva, the evil-souled son of Vasudeva? I will humble in battle the
pride of that person so eager for fight! Tell me truly, O Anarttas! I
will go there where he is. And after killing that slayer of Kansa and
Kesi, will I return! By my weapon I swear that I will not return with out
slaying him!' And exclaiming repeatedly--Where is he? Where is he? the
lord of Saubha rusheth to this place and that, desirous of encountering
me in battle? And Salwa also said, 'Impelled by wrath for the destruction
of Sisupala I shall today send to the mansion of Yama that treacherous
miscreant of mean mind?' And, O king, he further said, 'That Janardana
shall I slay, who, wretch that he is, hath killed my brother who was but
a boy of tender years, and who was slain not on the field of battle,
unprepared as he was!' Having, O great king, wailed thus, and having, O
son of the Kuru race, abused me thus, he rose into the sky on his car of
precious metals capable of going anywhere at will! On returning (to my
kingdom) I heard what, O Kaurava, the evil-minded and wicked king of
Maticka had said regarding myself! And, O descendant of the Kuru race, I
was agitated with wrath, and, O king, having reflected upon everything, I
set my heart upon slaying him! And, learning, O Kauravya, of his
oppression of the Anarttas, of his abuse of myself, and of his excessive
arrogance, I resolved upon the destruction of that wretch! And, O lord of
earth, I accordingly set out (from my city), for slaying the (lord of)
the Saubha. And searching him here and there, I found him in an island in
the midst of the ocean! Then, O king, blowing my conch called the
Panchajanya obtained from the sea, and challenging Salwa to combat, I
stood for the fight! At that instant, I had an encounter with numerous
Danavas, all of whom, however, I subdued and prostrated on the ground. O
mighty-armed one, it was owing to this affair that I could not then come
(unto thee)! As soon as I heard of the unfair game of dice at Hastinapur,
I have come here desirous of seeing ye who have been plunged in
distress.'"



SECTION XV

"Yudhishthira said, 'O illustrious Vasudeva of mighty arms, tell thou in
detail of the death of the lord of Saubha. My curiosity hath not been
appeased by the narration.'

"Vasudeva said, 'O mighty-armed king, hearing that the son of Srutasravas
(Sisupala) had been slain by me, Salwa, O best of the Bharata race, came
to the city of Dwaravati! And, O son of Pandu, the wicked king,
stationing his forces in array, besieged that city around and above. And
stationing himself in the upper regions, the king began his fight with
the city. And that encounter commenced with a thick shower of weapons
from all sides. And, O bull of the Bharata race, the city at that time
was well-fortified on all sides, according to the science (of
fortification), with pennons, and arches, and combatants, and walls and
turrets, and engines, and miners, and streets barricaded with spiked
wood-works and towers and edifices with gate-ways well-filled with
provisions, and engines for hurling burning brands and fires, and
vessels, of deer-skins (for carrying water), and trumpets, tabors, and
drums, lances and forks, and Sataghnis, and plough-shares, rockets, balls
of stone and battle-axes and other weapons and shield embossed with iron,
and engines for hurling balls and bullets and hot liquids! And the city
was also well-defended by numerous cars, and, O tiger among Kurus, by
Gada and Shamva and Uddhava and others, and by warriors of prowess tried
in battle, all well-born and capable of encountering any foe! And these
all placing themselves on commanding posts, aided by cavalry and
standard-bearers, began to defend the town. And Ugrasena and Uddhava and
others, to prevent carelessness, Proclaimed throughout the city that
nobody should drink. And all the Vrishnis and the Andhakas, well-knowing
that they would be slain by Salwa if they behaved carelessly, remained
sober and watchful. And the police soon drove out of the city all mimes
and dancers and singers of the Anartta country. And all the bridges over
rivers were destroyed, and boats forbidden to ply, and the trenches
(around the city) were spiked with poles at the bottom. And the land
around the city for full two miles was rendered uneven, and holes and
pits were dug thereon, and combustibles were secreted below the surface.
Our fort, O sinless one, is naturally strong and always well-defended and
filled with all kinds of weapons! And in consequence of the preparations
made, our city was more prepared than ever to meet the foe. And, O chief
of the Bharatas, in consequence of all this, the city looked like that of
Indra himself. And, O king, at the time of Salwa's approach, nobody could
either enter or leave the town of the Vrishnis and the Andhakas without
presenting the sign that had been agreed upon. And all the streets of the
town and the open spaces were filled with numerous elephants and horses!
And, O thou of mighty arms, the combatants were all specially gratified
with allowances and wages, and rations, and weapons, and dresses! And
amongst the combatants there was none who was not paid in gold, and none
who was not paid at all, and none who was not somehow obliged, and none
who was not of tried valour! And, O thou of eyes like lotus-leaves, it
was thus Dwaraka, abounding in well-ordered arrangements, was defended by
Ahuka (Ugrasena)!'"



SECTION XVI

"Vasudeva continued, 'O king of kings, Salwa, the lord of Saubha, came
towards our city with an immense force consisting of infantry, cavalry
and elephants! And the army headed by king Salwa, consisting of four
kings of forces, occupied a level ground commanding a copious
water-supply. And forsaking cemeteries and temples dedicated to the gods,
and sacred trees, and grounds covered by ant-hills, that host occupied
every other place. And the roads (leading to the city) were blocked up by
the divisions of the army, and the secret entrances also were all blocked
up by the enemy's camp. And, O Kauravya, like unto the lord of birds
(Garuda), the ruler of Saubha rushed towards Dwaraka, bringing with him,
O bull among men, his host equipped with all kinds of arms, skilled in
all weapons, consisting of a dense display of cars and elephants and
cavalry abounding in banners, and well-paid and well-fed foot-soldiers
possessed of great strength and bearing every mark of heroism and
furnished with wonderful chariots and bows. And beholding the army of
Salwa, the youthful princess of the Vrishni race resolved to encounter it
sallying out of the city. And, O king, Charudeshna, Samva, and the mighty
warrior Pradyumna, O descendant of the Kuru race, sailed out, ascending
on their chariots, and clad in mail, and decked with ornaments, with
colours flying, resolved to encounter the mighty and countless host of
Salwa! And Samva taking up his bows eagerly attacked on the field of
battle Kshemavriddhi, the commander of Salwa's forces and his chief
counsellor also! And, O thou foremost of Bharatas, the son of Jambavati
then began to shower arrows in a continuous stream even as Indra
showereth down rain! And, O mighty king, then Kshemavriddhi, the
commander of Salwa's forces, bore that shower of arrows, immovable as the
Himavat! And, O foremost of kings, Kshemavriddhi on his part, discharged
at Samva mightier volley of shafts, aided by his powers of illusion! And
dispersing by counter illusion that discharge inspired by illusion, Samva
showered on his (adversary's) car a thousand arrows! Then pierced by the
shafts on Samva and overwhelmed there with Kshemavriddhi, the commander
of the hostile host, left the field by the help of his fleet-steed! And
when the wicked general of Salwa had left the field, a mighty Daitya
called Vegavat rushed at my son! And, O best of monarchs, thus attacked,
the heroic Samva, the perpetuator of the Vrishni race, bore that onset of
Vegavat, keeping his ground. And, O son of Kunti, the heroic Samva, of
prowess incapable of being baffled, whirling a quickly-going mace, hurled
it speedily at Vegavat! And, O king, struck with that mace, Vegavat fell
down on the ground, like a weather-beaten and faded lord of the forest of
decayed roots! And on that heroic Asura of mighty energy, being slain
with the mace, my son entered within that mighty host and began to fight
with all. And, O great king, a well-known Danava named Vivindhya, a
mighty warrior wielding a large and powerful bow, encountered
Charudeshna! And, O monarch, the encounter between Charudeshna and
Vivindhya was as fierce as that in days of yore between Vritra and
Vasava! And enraged with each other the combatants pierced each other
with their arrows, uttering loud roars like unto two powerful lions! Then
the son of Rukmini fixed on his bow-string a mighty weapon possessing the
splendour of fire or the sun, and capable of destroying all foes, having
first vivified it with incantations! Then, O monarch, that mighty warrior
my son, fired with wrath, challenged Vivindhya and discharged the weapon
at him. And the Danava struck with that weapon, fell down on the ground a
lifeless corpse! And beholding Vivindhya slain, and the whole host waver,
Salwa advanced again on his beautiful car capable of going everywhere.
And, O king of mighty arms, beholding Salwa on that beautiful car of his,
the combatants of Dwaraka wavered with fear! But, O thou of the Kuru
race, Pradyumna sailed out, and, O great king, bidding the Anarttas be of
good cheer, said, 'Waver ye not, and staying behold me fight I Even I
shall, by force, repell that car with Salwa on it! Ye Yadavas, this day,
I shall, with my weapons like unto serpents discharged from my bow with
my hand, destroy this host of the lord of Saubha! Be of good cheer, ye
all! Fear not! The lord of Saubha will be slain today! Attached by me,
the wretch will meet with destruction together with his car!' O son of
Pandu, upon Pradyumna speaking thus with cheerful heart, the Yadava host,
O hero, remained on the field, and began to fight cheerfully!'"



SECTION XVII

"Vasudeva continued, 'O bull of the Bharata race, having spoken thus unto
the Yadavas, the son of Rukmini (Pradyumna) ascended his golden car. And
the car he rode was drawn by excellent steeds in mail. And over it stood
a standard bearing the figure of a Makara with gaping mouth and fierce as
Yama. And with his steeds, more flying than running on the ground, he
rushed against the foe And the hero equipped with quiver and sword, with
fingers cased in leather, twanged his bow possessed of the splendour of
the lightning, with great strength, and transferring it from hand to
hand, as if in contempt of the enemy, spread confusion among the Danavas
and other warriors of the city of Saubha. And as hot in contempt of the,
foe, and continuously slew the Danavas in battle, no one could mark the
slightest interval between his successive shafts. And the colour of his
face changed not, and his limbs trembled not. And people only heard his
loud leonine roars indicative of wonderful valour. And the aquatic
monster with mouth wide open, that devourer of all fishes, placed on
golden flag-staff of that best of cars, struck terror into the hearts of
Salwa's warriors. And, O king, Pradyumna, the mower of foes rushed with
speed against Salwa himself so desirous of an encounter! And, O
perpetuator of the Kuru race, braved by the heroic Pradyumna in that
mighty battle, the angry Salwa could ill bear the challenge! And that
conqueror of hostile cities, Salwa, maddened by anger, descended from his
beautiful car of unchecked speed, resolved to encounter Pradyumna. And
the people beheld the fight between Salwa and the foremost of Vrishni
heroes, which was even like unto the encounter between Vasava with Vali.
And, O hero, mounting on his beautiful car decked with gold and furnished
with flags and flag-staffs and quivers, the illustrious and mighty Salwa
began to discharge his arrows at Pradyumna! Pradyumna also by the energy
of his arms, overwhelmed Salwa in the combat by a thick shower of arrows.
The king of Saubha, however, thus attacked in battle by Pradyumna,
endured him not, but discharged at my son arrows that were like blazing
fire. But the mighty Pradyumna parried off that arrowy shower. Beholding
this, Salwa rained on my son other weapons of blazing splendour. Then, O
foremost of monarchs, pierced by the shafts of Salwa, the son of Rukmini
discharged without loss of time an arrow that was capable of entering the
vitals of a foe in fight. And that winged shaft shot by my son, piercing
Salwa's mail, entered his heart--whereupon he fell down, in a swoon. And
beholding the heroic king Salwa fallen down deprived of sense, the
foremost of the Danavas fled away rending the ground beneath their feet.
And, O lord of the earth, the army of Salwa sent up exclamations of Oh!
and Alas! seeing their king, the lord of Saubha, drop down bereft of
sense! And O son of the Kuru race, regaining his senses, the mighty Salwa
rose and all of a sudden discharged his arrows on Pradyumna. Then the
heroic and mighty armed Pradyumna, sorely pierced by his adversary about
his throat, was enfeebled on his car. And, O mighty king, wounding the
son of Rukmini, Salwa sent up a shout like unto the roar of a lion, and
filling the entire earth with it! And, O Bharata, when my son became
senseless, Salwa, without losing a moment, again discharged at him other
shafts difficult to bear. And pierced with numberless arrows and deprived
of his senses, Pradyumna, O chief of the Kuru race, became motionless on
the field of battle!'"



SECTION XVIII

"Vasudeva continued, 'O king, afflicted with the arrows of Salwa, when
Pradyumna became senseless the Vrishnis who had come to the fight were
all disheartened and filled with grief! And the combatants of the Vrishni
and Andhaka races burst into exclamations of Oh! and Alas! while great
joy was felt by the enemy and beholding him thus deprived of sense, his
trained charioteer, the son of Daruka, soon carried him off the field by
the help of his steeds. The car had not gone far when that best of
warriors regained his senses, and taking up his bow addressed his
charioteer, saying, 'O son of the Suta tribe, what hast thou done? Why
dost thou go leaving the field of battle? This is not the custom of the
Vrishni heroes in battle! O son of a Suta, hast thou been bewildered at
the sight of a Salwa in that fierce encounter? Or hast thou been
disheartened, beholding the fight? O! tell me truly thy mind!' The
charioteer answered. 'O son of Janardana, I have not been confounded, nor
hath fear taken possession of me. On the other hand, O son of Kesava, the
task, I ween, of vanquishing Salwa is difficult for thee! Therefore, O
hero, I am slowly retiring from the field. This wretch is stronger than
thou art! It behoveth a charioteer to protect the warrior on the car,
however, when he is deprived of his senses! O thou gifted with length of
days, thou shouldst always be protected by me, even as it behoveth thee
to protect me! Thinking that the warrior on the car should always be
protected (by his charioteer), I am carrying thee away! Further, O thou
of mighty arms, thou art alone, while the Danavas are many. Thinking, O
son of Rukmini, that thou art not equal to them in the encounter, I am
going away!'

"Vasudeva continued, 'When the charioteer had spoken thus, he, O
Kauravya, who hath the makara for his mark replied unto him, saying,
'Turn the car! O son of Daruka, never do so again; never, O Suta, turn
thou from the fight, while I am alive! He is no son of the Vrishni race
who forsaketh the field or slayeth the foe fallen at his feet and crying
I am thine! or killeth a woman, a boy, or an old man, or a warrior in
distress, deprived of his car or with his weapons broken! Thou art born
in the race of charioteers and trained to thy craft! And, O son of
Daruka, thou art acquainted with the customs of the Vrishnis in battle!
Versed as thou art with all the customs of the Vrishnis in battle, do
thou, O Suta, never again fly from the field as thou hast done! What will
the irrepressible Madhava, the elder brother of Gada, say to me when he
heareth that I have left the field of battle in bewilderment or that I
have been struck on the back--a run-away from the combat! What will the
elder brother of Kesava, the mighty-armed Baladeva, clad in blue and
inebriate with wine, say, when he returneth? What also, O Suta, will that
lion among men, the grand-son of Sini (Satyaki), that great warrior, say
on hearing that I have forsaken the fight? And, O charioteer, what will
the ever-victorious Shamva, the irrepressible Charudeshna. and Gada, and
Sarana, and Akrura also of mighty arms, say unto me! What also will the
wives of the Vrishni heroes when they meet together, say of me who had
hitherto been considered as brave and well-conducted, respectable and
possessed of manly pride? They will even say This Pradyumna is a coward
who cometh here, leaving the battle! Fie on him! They will never say,
Well done! Ridicule, with exclamation of Fie, is to me or a person like
me O Suta, more than death! Therefore, do thou never again leave the
field of battle! Reposing the charge on me, Hari the slayer of Madhu,
hath gone to the sacrifice of the Bharata lion (Yudhishthira)! Therefore,
I cannot bear to be quiet now! O Suta, when the brave Kritavarman was
sallying out to encounter Salwa, I prevented him, saying I will resist
Salwa. Do thou stay! For honouring me the son of Hridika desisted! Having
left the field of battle, what shall I say unto that mighty warrior when
I meet him? When that irrepressible one of mighty arms--the holder of the
conch, the discus, and the mace--returneth, what shall I say unto him of
eyes like lotus leaves? Satyaki, and Valadeva, and others of the Vrishni
and Andhaka races always boast of me! What shall I say unto them? O Suta,
having left the field of battle and with wounds of arrows on my back
while being carried away by thee, I shall, by no means, be able to live!
Therefore, O son of Daruka, turn that car speedily, and never do so again
even in times of greatest danger! I do not, O Suta, think life worth
much, having fled from the field like a coward, and my back pierced, with
the arrows (of the enemy)! Hast thou ever seen me. O son of Suta, fly in
fear from the field of battle like coward? O son of Daruka, it behoved
thee not to forsake the battle, while my desire of fight was not yet
gratified! Do thou, therefore, go back to the field.'"



SECTION XIX

Vasudeva continued, Thus addressed, the son of Suta race replied in haste
unto Pradyumna, that foremost of all endued with strength, in these sweet
words, 'O son of Rukmini, I fear not to guide the horses on the field of
battle, and I am acquainted also with the customs of the Vrishnis in war!
It is not otherwise in the least! But, O thou blest with length of days,
those that guide the car are taught that the warrior on the car is, by
all means, to be protected by his charioteer! Thou wert also much
afflicted! Thou wert much wounded by the arrows shot by Salwa. Thou wert
also deprived of thy senses, O hero! Therefore is it that I retired from
the field.' But, O chief of the Satwatas, now that thou hast regained thy
senses without much ado, do thou, O son of Kesava, witness my skill in
guiding the horses! I have been begotten by Daruka, and I have been duly
trained! I will now penetrate into the celebrated array of Salwa without
fear!

"Vasudeva continued, 'Saying this, O hero, the charioteer, pulling the
reins, began to lead the horses with speed towards the field of battle.
And, O king, struck with the whip and pulled by the reins those excellent
steeds seemed to be flying in the air, performing various beautiful
motion, now circular, now similar, now dissimilar, now to the right, now
to the left. And, O king, those steeds understanding as it were the
intention of Daruka's son endued with such lightness of hand, burned with
energy, and seemed to go without touching the ground with their feet!
That bull among men wheeled round Salwa's host so easily that they who
witnessed it wondered exceedingly. And the lord of Saubha, unable to bear
that manoeuvre of Pradyumna, instantly sent three shafts at the
charioteer of his antagonist! The charioteer, however, without taking any
note of the force of those arrows, continued to go along the right. Then
the lord of Saubha, O hero, again discharged at my son by Rukmini, a
shower of various kinds of weapons! But that slayer of hostile heroes,
the son of Rukmini, showing with a smile his lightness of hand, cut all
those weapons off as they reached him. Finding his arrows cut by
Pradyumna, the lord of Saubha, having recourse to the dreadful illusion
natural to Asuras began to pour a thick shower of arrows. But cutting
into pieces those powerful Daitya weapons shot at him in mid-career by
means of his Brahma weapon, Pradyumna discharged winged shafts of other
kings. And these delighting in blood, warding off the shafts of Daitya,
pierced his head, bosom and face. And at those wounds Salwa fell down
senseless. And on the mean-minded Salwa falling down, afflicted with
Pradyumna's arrows, the son of Rukmini aimed another arrow at him,
capable of destroying every foe. And beholding that arrow worshipped by
all the Dasarhas, and flaming like fire and fatal as a venomous snake,
fixed on the bow-string, the firmament was filled with exclamations of
Oh! and Alas! Then all the celestials with Indra and the lord of
treasures (Kubera) at their head sent Narada and the god of wind endued
with the speed of the mind. And these two approaching the son of Rukmini
delivered unto him the message of the celestial, saying, O hero, king
Salwa is nor to be slain by thee! Do thou draw back the arrow. He is
unslayable by thee in fight! There breatheth not a person who cannot be
killed by that arrow! O thou of mighty arms, the Creator hath ordained
his death at the hands of Krishna, the son of Devaki! Let this be not
falsified!--Thereupon with a glad heart, Pradyumna withdrew that best of
arrows from his excellent bow and deposited it back in his quiver. And
then, O foremost of kings, the mighty Salwa, afflicted with the arrows of
Pradyumna, rose disheartened, and speedily went away. Then O king, the
wicked Salwa, thus afflicted by the Vrishnis, mounted on his car of
precious metals, and leaving Dwaraka scudded through the skies!'"



SECTION XX

"Vasudeva said, 'When Salwa had left the city of the Anarttas, I returned
to it, O king, on the completion of thy great Rajasuya sacrifice! On my
arrival I found Dwaraka shorn of its splendour, and, O great monarch,
there were not sounds of Vedic recitation or sacrificial offering, And
the excellent damsels were all destitute of ornaments, and the gardens
were devoid of beauty. And alarmed by the aspect, I asked the son of
Hridika saying, 'Why is it that the men and women of the city of the
Vrishnis are so woe-begone, O tiger among men?' O thou best of kings thus
asked the son of Hridika (Kritavarman) relate to me in detail the
invasion of the city by Salwa, and his subsequent departure from it. And,
O thou foremost of Bharatas, hearing all, even then I made up my mind to
slay Salwa. And encouraging the citizens, O best of Bharatas, I
cheerfully addressed king Ahuka, and Anakdundhuvi, and the chief heroes
of the Vrishni race, saying, 'Do ye, O bulls among the Yadavas, stay in
the city, taking every care, and know that I go to slay Salwa! I return
not to the city of Dwaravati without slaying him. I will again come to ye
having compassed the destruction of Salwa together with his car of
precious metals. Do ye strike up the sharp and middle and flat notes of
the Dundhuvi so dreadful to foes!' And O thou bull of the Bharata race,
thus adequately encouraged by me, those heroes cheerfully said unto me,
'Go and slay the enemies!' And thus receiving the benedictions of those
warriors with glad hearts, and causing the Brahmanas to utter auspicious
words and bowing down to the best of the regenerate ones, and to Siva
also, I set out on my car unto which were yoked the horses Saivya, and
Sugriva, filling all sides with the clatter (of my wheels) and blowing
that best of conchs, the Panchajanya! And, O king, O tiger among men,
accompanied by my redoubted and victorious army consisting of the four
kinds of the forces so persevering in battle, I set out. And leaving many
countries, and mountains, crowned with trees, and pieces of water, and
streams, I at last arrived at the country of Matrikavarta. It is there, O
thou tiger among men, that I heard that Salwa was coursing on his car of
precious metals near the ocean, and I followed in his pursuit. And, O
thou slayer of thy foes, having reached the main, Salwa on his car of
costly metals was in the midst of the deep heaving with billows! And on
seeing me from a distance, O Yudhishthira, that one of wicked soul
himself challenged me repeatedly to the fight. And many arrows capable of
piercing to the quick, discharged from my bow reached not his car. And at
this I was wroth! And, O king, that essentially sinful wretch of a
Daitya's son of irrepressible energy, on his part began to shoot thousand
upon thousands of arrows in torrents! And, O Bharata, he rained shafts
upon my soldiers and upon my charioteer and upon my steeds! But without
thinking of the shafts, we continued the conflict. Then the warriors
following Salwa poured on me straight arrows by thousands. And the Asuras
covered my horses and my car and Daruka with arrows capable of piercing
the very vitals. And, O hero, I could not at that time see either my
horses, or my car, or my charioteer Daruka! And I with my army was
covered with weapons. And, O son of Kunti, superhumanly skilled in
weapons, I also let fly from my bow arrows by tens of thousands,
inspiring them with mantras! But as that car of costly metals was in the
sky, full two miles off, it could not, O Bharata, be seen by my troops.
They could therefore only remaining on the field of battle look on like
spectators in a place of amusement, cheering me on by shouts loud as the
roar of the lion, and also by the sound of their clapping. And the tinted
arrows shot by the fore-part of hand penetrated into the bodies of the
Danavas like biting insects. And then arose cries in the car of precious
metals from those that were dying of wounds by those sharp arrows and
falling into the waters of the mighty ocean. And the Danavas deprived of
their arms, necks, and wearing the form of Kavandhas,--fell, sending up
tremendous roars. And as they fell they were devoured by animals living
in the waters of the ocean. And then I powerfully blew the Panchajanya
obtained from the waters and graceful as the lotus-stalk and white as
milk or the Kunda flower or the moon or silver. And seeing his soldiers
fall, Salwa the possessor of the car of precious metals, began to fight
with the help of illusion. And then he began to ceaselessly hurl at me
maces, and ploughshares, and winged darts and lances, and javelins, and
battle-axes, and swords and arrows blazing like javelins and
thunderbolts, and nooses, and broad swords, and bullets from barrels, and
shafts, and axes, and rockets. And permitting them to come towards me, I
soon destroyed them all by counter-illusion. And on this illusion being
rendered ineffectual, he began the contest with mountain peaks. And, O
Bharata, then there was darkness and light alternately, and the day was
now fair, and now gloomy, and now hot, and now cold. And there was a
perfect shower of coals, and ashes, and weapons. And creating such
illusion the enemy fought with me. And ascertaining it I destroyed his
illusion by counter-illusion. And in the due time I showered arrows all
round. And then, O mighty king, the dome of heaven blazed as with a
hundred suns, and, O son of Kunti with one hundred moons, and thousands
and ten thousands of stars! And then none could ascertain whether it was
day or night, or distinguish the points of the horizon. And, becoming
bewildered, I fixed on my bowstring the weapon called Pragnastra. And, O
son of Kunti, the weapon went like unto flakes of pure cotton blown away
by the winds! And a great fight took place, calculated to make the down
on one's body stand on end. And O best of monarchs, having regained,
light, I again fought with the enemy!'"



SECTION XXI

"Vasudeva said, 'O thou tiger among men, my great enemy king Salwa, thus
encountered by me in battle, again ascended the sky. And O mighty
monarch, inspired with the desire of victory, that wicked one hurled at
me Sataghnis, and mighty maces, and flaming lances, and stout clubs, and
as the weapons came along the sky, I speedily resisted them with my swift
arrows, and cut them in two or three pieces before they came at me. And
there was a great noise in the welkins. And Salwa covered Daruka, and my
steeds, and my car also with hundreds of straight shafts. Then, O hero,
Daruka, evidently about to faint, said unto me, 'Afflicted with the
shafts of Salwa I stay in the field, because it is my duty to do so. But
I am incapable of doing so (any longer). My body hath become weak!'
Hearing these piteous words of my charioteer, I looked at him, and found
the driver wounded with arrows. Nor was there a spot on his breasts or
the crown of his head, or body or his arms which was not, O thou foremost
of sons of Pandu, covered with shafts! And blood flowed profusely from
his wounds inflicted by arrows, and he looked like unto a mountain of red
chalk after a heavy shower. And, O thou of mighty arms, seeing the
charioteer with the reins in his hands thus pierced and enfeebled by the
shafts of Salwa in the field of battle, I cheered him up!

"'And, O Bharata, about this time, a certain person, having his home in
Dwaraka quickly coming to my car, addressed me like a friend, delivering
to me, O hero, a message from Ahuka! He seemed to be one of Ahuka's
followers. And sadly and in a voice choked in sorrow, know, O
Yudhishthira, he said words'--O warrior, Ahuka, the lord of Dwaraka, hath
said these words unto thee! O Kesava, hear what thy father's friend
sayeth: O son of the Vrishni race, O thou irrepressible one, in thy
absence today Salwa, coming to Dwaraka, hath by main force killed
Vasudeva! Therefore, no need of battle any more. Cease, O Janardana! Do
thou defend Dwaraka! This is thy principal duty!--Hearing these words of
his, my heart became heavy, and I could not ascertain what I should do
and what I should not. And, O hero, hearing of that great misfortune, I
mentally censured Satyaki, and Baladeva, and also that mighty pradyumna.
Having reposed on them the duty of protecting Dwaraka and Vasudeva, I had
gone, O son of the Kuru race, to effect the destruction of Salwa's city.
And in a sorrowful heart, I asked myself,--Doth that destroyer of foes,
the mighty-armed Baladeva, live, and Satyaki, and the son of Rukmini and
Charudeshna possessed of prowess, and Shamva and others? For, O thou
tiger among men, these living, even the bearer himself of the thunderbolt
could by no means destroy Suta's son (Vasudeva)! And thought, I, It is
plain that Vasudeva is dead and equally plain that the others with
Baladeva at their head have been deprived of life--This was my certain
conclusion. And, O mighty king, thinking of the destruction of those all,
I was overwhelmed with grief! And it was in this state of mind that I
encountered Salwa afresh. And now I saw, O great monarch, Vasudeva
himself falling from the car of precious metals! And, O warrior I swooned
away, and, O king of men, my sire seemed like unto Yayati after the loss
of his merit, falling towards the earth from heaven! And like unto a
luminary whose merit hath been lost saw my father falling, his head-gear
foul and flowing loosely, and his hair and dress disordered. And then the
bow Sharanga dropped from my hand, and, O son of Kunti I swooned away! I
sat down on the side of the car. And, O thou descendant of the Bharata
race, seeing me deprived of consciousness on the car, and as if dead, my
entire host exclaimed Oh! and Alas! And my prone father with
out-stretched arms and lower limbs, appeared like a dropping bird. And
him thus falling, O thou of mighty arms, O hero, the hostile warriors
bearing in their hands lances and axes struck grievously! And (beholding
this) my heart trembled! and soon regaining my consciousness, O warrior,
I could not see in that mighty contest either the car of costly metals,
or the enemy Salwa, or my old father! Then I concluded in my mind that it
was certainly illusion. And recovering my senses, I again began to
discharge arrows by hundreds."



SECTION XXII

"Vasudeva continued, 'Then O thou foremost of the Bharata race, taking up
my beautiful bow, I began to cut off with my arrows the heads of the
enemies of the celestials, from off that car of costly metals! And I
began to discharge from the Sharanga many well-looking arrows of the
forms of snakes, capable of going at a great height and possessing
intense energy. And, O perpetuator of the Kuru race, I could not then see
the car of costly metals, for it had vanished, through illusion! I was
then filled with wonder! That host of Danvas then, O Bharata, of
frightful visages and hair, set up a loud howl while I was waiting for
it. In that fierce battle. I then, with the object of destroying them,
fixed on my bow-string the weapon capable of piercing the foes if but his
sound was inaudible. Upon this, their shouts ceased. But those Danavas
that had sent up that shout were all slain by those shafts of mine
blazing as the Sun himself, and capable of striking at the perception of
sound alone. And after the shout had ceased at one place, O mighty king,
another yell proceeded from another quarter. Thitherto also I sent my
shafts. In this way, O Bharata, the Asuras began to send up yells in all
the ten quarters above and across. These were all slain by me, viz.,
those that were in the skies and that were invisible, with arrows of
diverse forms, and celestial weapons inspired with mantras. Then, O hero,
that car of precious metals capable of going anywhere at will,
bewildering my eyes, reappeared at Pragjyotisha! And then the destroying
Danavas of fierce forms suddenly drowned me with a mighty shower of
rocks. And, O thou foremost of monarchs, torrents of rocks falling upon
me covered me up, and I began to grow like an ant-hill (with its summits
and peaks)! And covered along with my horses and charioteer and
flagstaffs, with crags on all sides, I disappeared from sight altogether.
Then those foremost of heroes of the Vrishni race who were of my army
were, struck with panic, and all on a sudden began to fly in all
directions. And beholding me in that plight, O king, the heaven, the
firmament, and the earth were filled with exclamation of Oh! and Alas!
And then, O monarch, my friends filled with sorrow and grief began to
weep and wail with heavy hearts! And delight filled the hearts of the
enemies. And O thou who never waverest, I heard of this after I had
defeated the foe! And then wielding the thunderbolt, that favourite
(weapon) of Indra, capable of riving stones, I destroyed that entire mass
of crags! But my steeds, afflicted with the weight of the stones and
almost on the point of death began to tremble. And beholding me, all my
friends rejoiced again even as men rejoice on seeing the sun rise in the
sky, dispersing the clouds. And seeing my horses almost in their last
gasp for breath, afflicted with that load of stones, my charioteer said
unto me in words suitable to the occasion, 'O thou of the Vrishni race,
behold Salwa the owner of the car of precious metals sitting (yonder). Do
not disregard him! Do thou exert thyself! Do thou abandon thy mildness
and consideration for Salwa. Slay Salwa, O thou of mighty arms! O Kesava,
do not let him live! O hero, O thou destroyer of those that are not thy
friends (enemies), an enemy should be slain with every exertion! Even a
weak enemy who is under the feet of a man endued with strength, should
not be disregarded by the latter: that (shall I say) of one that dareth
us to the fight? Therefore, O thou tiger among men, putting forth every
exertion, slay him, O lord, O thou foremost of the Vrishni race! Do thou
not delay again! This one is not capable of being vanquished by milder
measures. And he cannot in my opinion be thy friend who is fighting thee
and who devastated Dwaraka!' O Kaunteya, hearing such words of my
charioteer, and knowing that what he said was true, I directed my
attention to the fight (afresh), with the view of slaying Salwa and
destroying the car of costly metals! And, O hero, saying unto Daruka,
'Stay a moment' I fixed on my bow-string my favourite weapon of fire,
blazing and of celestial origin, of irresistible force, and incapable of
being baffled, bursting with energy, capable of penetrating into
everything, and of great splendour! And saying, 'Destroy the car of
precious metals together with all those enemies that are in it.' I
launched with the might of my arms and in wrath with mantras, the great
powerful discus Sudarsana which reduceth to ashes in battle Yakshas and
Rakshasas and Danavas and kings born in impure tribes, sharp-edged like
the razor, and without stain, like unto Yama the destroyer, and
incomparable, and which killeth enemies. And rising into the sky, it
seemed like a second sun of exceeding effulgence at the end of the Yuga.
And approaching the town of Saubha whose splendour had disappeared, the
discus went right through it, even as a saw divideth a tall tree. And cut
in twain by the energy of the Sudarsana it fell like the city of Tripura
shaken by the shafts of Maheswara. And after the town of Saubha had
fallen, the discus came back into my hands, And taking it up I once more
hurled it with force saying, 'Go thou unto Salwa.' The discus then cleft
Salwa in twain who in that fierce conflict was at the point of hurling a
heavy mace. And with its energy it set the foe ablaze. And after that
brave warrior was slain, the disheartened Danava women fled in all
directions, exclaiming Oh! and Alas! And taking my chariot in front of
the town of Saubha I cheerfully blew my conch and gladdened the hearts of
my friends. And beholding their town, high as the peak of the Meru, with
its palaces and gate-ways utterly destroyed, and all ablaze, the Danavas
fled in fear. And having thus destroyed the town of Saubha and slain
Salwa, I returned to the Anarttas and delighted my friends. And, O king,
it is for this reason that I could not come to the city named after the
elephant (Hastinapura), O destroyer of hostile heroes! O warrior, if I
had come, Suyodhana would not have been alive or the match at dice would
not have taken place. What can I do now? It is difficult to confine the
waters after the dam is broken!'"

Vaisampayana continued, "Having addressed the Kaurava thus, that foremost
of male persons, of mighty arms, the slayer of Madhu, possessed of every
grace, saluting the Pandavas, prepared for departure. And the
mighty-armed hero reverentially saluted Yudhishthira the just, and the
king in return and Bhima also smelt the crown of his head. And he was
embraced by Arjuna, and the twins saluted him with reverence. And he was
duly honoured by Dhaumya, and worshipped with tears by Draupadi. And
causing Subhadra and Abhimanyu to ascend his golden car, Krishna, mounted
it himself, worshipped by the Pandavas. And consoling Yudhishthira,
Krishna set out for Dwaraka on his car resplendent as the sun and unto
which were yoked the horses Saivya and Sugriva. And after he of the
Dasharha race had departed, Dhristadyumna, the son of Prishata, also set
out for his own city, taking with him the sons of Draupadi. And the king
of Chedi, Dhrishtaketu also, taking his sister with him set out for his
beautiful city of Suktimati, after bidding farewell to the Pandavas. And,
O Bharata, the Kaikeyas also, with the permission of Kunti's son
possessed of immeasurable energy, having reverentially saluted all the
Pandavas, went away. But Brahmanas and the Vaisyas and the dwellers of
Yudhishthira's kingdom though repeatedly requested to go, did not leave
the Pandavas. O foremost of king, O bull of the Bharata race, the
multitude that surrounded those high-souled ones in the forest of Kamyaka
looked extraordinary. And Yudhishthira, honouring those high-minded
Brahmanas, in due time ordered his men, saying 'Make ready the car.'"



SECTION XXIII

Vaisampayana continued, "After the chief of the Dasharhas had departed,
the heroic Yudhishthira, and Bhima, and Arjuna, and the twins, each
looking like unto Shiva, and Krishna, and their priest, ascending costly
cars unto which were yoked excellent steeds, together went into the
forest. And at time of going they distributed Nishkas of gold and clothes
and kine unto Brahmanas versed in Siksha and Akshara and mantras. And
twenty attendants followed them equipped with bows, and bowstrings, and
blazing weapons, and shafts and arrows and engines of destruction. And
taking the princess's clothes and the ornaments, and the nurses and the
maid-servants, Indrasena speedily followed the princes on a car. And then
approaching the best of Kurus, the high-minded citizens walked round him.
And the principal Brahmanas of Kurujangala cheerfully saluted him. And
together with his brothers, Yudhishthira the just, on his part saluted
them cheerfully. And the illustrious king stopped there a little,
beholding the concourse of the inhabitants of Kurujangala. And the
illustrious bull among the Kurus felt for them as a father feeleth for
his sons, and they too felt for the Kuru chief even as sons feel for
their father! And that mighty concourse, approaching the Kuru hero, stood
around him. And, O king, affected, with bashfulness, and with tears in
their eyes, they all exclaimed, 'Alas, O lord! O Dharma!' And they said,
'Thou art the chief of the Kurus, and the king of us, thy subjects! Where
dost thou go, O just monarch, leaving all these citizens and the
inhabitants of the country, like a father leaving his sons? Fie on the
cruel-hearted son of Dhritarashtra! Fie on the evil-minded son of Suvala!
Fie on Karna! For, O foremost of monarchs, those wretches ever wish unto
thee who art firm in virtue! Having thyself established the unrivalled
city of Indraprastha of the splendour of Kailasa itself, where dost thou
go, leaving it, O illustrious and just king, O achiever of extraordinary
deeds! O illustrious one, leaving that peerless palace built by Maya,
which possesseth the splendour of the palace of the celestials
themselves, and is like unto a celestial illusion, ever guarded by the
gods, where dost thou go, O son of Dharma?' And Vibhatsu knowing the ways
of virtue, pleasure, and profit said unto them in a loud voice, 'Living
in the forest, the king intendeth to take away the good name of his
enemies! O we with the regenerate ones at your head, versed in virtue and
profit, do you approaching the ascetics separately and inclining them to
grace, represent unto them what may be for our supreme good!' Upon
hearing these words of Arjuna, the Brahmanas and the other orders, O
king, saluting him cheerfully walked round the foremost of virtuous men!
And bidding farewell unto the son of Pritha, and Vrikodara, and
Dhananjaya and Yajnaseni, and the twins, and commanded by Yudhishthira,
they returned to their respective abodes in the kingdom with heavy
hearts."



SECTION XXIV

Vaisampayana said, "After they had departed, Yudhishthira the virtuous
son of Kunti, unwavering in his promises, addressed all his brothers,
saying, 'We shall have to dwell in the solitary forest for these twelve
years. Search ye, therefore, in this mighty forest for some spot
abounding in birds and deer and flowers and fruits, beautiful to behold,
and auspicious, and inhabited by virtuous persons and where we may dwell
pleasantly for all these years!' Thus addressed by Yudhishthira,
Dhananjaya replied unto the son of Dharma, after reverencing the
illustrious king as if he were his spiritual preceptor. And Arjuna said,
'Thou hast respectfully waited upon all the great and old Rishis. There
is nothing unknown to thee in the world of men. And O bull of the Bharata
race, thou hast always waited with reverence upon Brahmanas including
Dwaipayana and others, and Narada of great ascetic merit, who with senses
under control, ever goeth to the gates of all the world from the world of
the gods unto that of Brahma, including that of the Gandharvas and
Apsaras! And thou knowest, without doubt, the opinions of the Brahmanas,
and, O king, their prowess also! And O monarch, thou knowest what is
calculated to do us good! And O great king, we will live wherever thou
likest! Here is this lake, full of sacred water, called Dwaitavana,
abounding with flowers, and delightful to look at, and inhabited by many
species of birds. If, O king, it pleaseth thee, here should we like to
dwell these twelve years! Thinkest thou otherwise?' Yudhishthira replied,
'O Partha, what thou hast said recommendeth itself to me! Let us go that
sacred and celebrated and large lake called Dwaitavana!"

"Vaisampayana continued, "Then the virtuous son of Pandu, accompanied by
numerous Brahmanas, all went to the sacred lake called Dwaitavana. And
Yudhishthira was surrounded by numerous Brahmanas some of whom sacrificed
with fire and some without it and some of whom, devoted to the study of
the Vedas, lived upon alms or were of the class called Vanaprasthas. And
the king was also surrounded by hundreds of Mahatmas crowned with ascetic
success and of rigid vows. And those bulls of the Bharata race, the sons
of Pandu setting out with those numerous Brahmanas, entered the sacred
and delightful woods of Dwaita. And the king saw that mighty forest
covered on the close of summer with Salas, and palms, and mangoes, and
Madhukas, and Nipas and Kadamvas and Sarjjas and Arjunas, and Karnikars,
many of them covered with flowers. And flocks of peacocks and Datyuhas
and Chakoras and Varhins and Kokilas, seated on the tops of the tallest
trees of that forest were pouring forth their mellifluous notes. And the
king also saw in that forest mighty herds of gigantic elephants huge as
the hills, with temporal juice trickling down in the season of rut,
accompanied by herds of she-elephants. And approaching the beautiful
Bhogavati (Saraswati), the king saw many ascetics crowned with success in
the habitations in that forest, and virtuous men of sanctified souls clad
in barks of trees and bearing matted locks on their heads. And descending
from their cars, the king that foremost of virtuous men with his brothers
and followers entered that forest like Indra of immeasurable energy
entering heaven. And crowds of Charanas and Siddhas, desirous of
beholding the monarch devoted to truth, came towards him. And the
dwellers of that forest stood surrounding that lion among king possessed
of great intelligence. And saluting all the Siddhas, and saluted by them
in return as a king or a god should be, that foremost of virtuous men
entered the forest with joined hands accompanied by all those foremost of
regenerate ones. And the illustrious and virtuous king, saluted in return
by those virtuous ascetics that had approached him, sat down in their
midst at the foot of a mighty tree decked with flowers, like his father
(Pandu) in days before. And those chiefs of the Bharata race viz., Bhima
and Dhananjaya and the twins and Krishna and their followers, all
fatigued, leaving their vehicles, sat themselves down around that best of
kings. And that mighty tree bent down with the weight of creepers, with
those five illustrious bowmen who had come there for rest sitting under
it, looked like a mountain with (five) huge elephants resting on its
side."



SECTION XXV

Vaisampayana said, "Having fallen into distress, those princes thus
obtained at last a pleasant habitation in that forest. And there in those
woods abounding with Sala trees and washed by the Saraswati, they who
were like so many Indras, began to sport themselves. And the illustrious
king, that bull of the Kuru race, set himself to please all the Yatis and
Munis and the principal Brahmanas in that forest, by offerings of
excellent fruits and roots. And their priest, Dhaumya endued with great
energy, like unto a father to those princes, began to perform the
sacrificial rites of Ishti and Paitreya for the Pandavas residing in that
great forest. And there came, as a guest, unto the abode of the
accomplished Pandavas living in the wood after loss of their kingdom, the
old Rishi Markandeya, possessed of intense and abundant energy. And that
bull of the Kuru race, the high-souled Yudhishthira, possessed of
unrivalled strength and prowess, paid his homage unto that great Muni,
reverenced by celestials and Rishis of men, and possessed of the
splendour of blazing fire. And that illustrious and all-knowing Muni, of
unrivalled energy, beholding Draupadi and Yudhishthira and Bhima and
Arjuna, in the midst of the ascetics, smiled, recollecting Rama in his
mind. And Yudhishthira the just, apparently grieved at this, asked him,
saying, 'All these ascetics are sorry for seeing me here. Why is it that
thou alone smilest, as if an glee, in the presence of these?' Markandeya
replied, 'O child', I too am sorry and do not smile in glee! Nor doth
pride born of joy possess my heart! Beholding to-day the calamity, I
recollect Rama, the son of Dasaratha, devoted to truth! Even that Rama,
accompanied by Lakshman, dwelt in the woods at the command of his father.
O son of Pritha, I beheld him in days of old ranging with his bow on the
top of the Rishyamuka hills! The illustrious Rama was like unto Indra,
the lord of Yama himself, and the slayer of Namuchi! Yet that sinless one
had to dwell in the forest at the command of his father, accepting it as
his duty. The illustrious Rama was equal unto Sakra in prowess, and
invincible in battle. And yet he had to range the forest renouncing all
pleasures! Therefore should no one act unrighteously, saying,--I am
mighty! Kings Nabhaga and Bhagiratha and others, having subjugated by
truth this world bounded by the seas, (finally) obtained, O child, all
the region hereafter. Therefore, should no one act unrighteously,
saying,--I am mighty! And, O exalted of men, the virtuous and truthful
king of Kasi and Karusha was called a mad dog for having renounced his
territories and riches! Therefore, should no one act unrighteously,
saying,--I am mighty! O best of men, O son of Pritha, the seven righteous
Rishis, for having observed the ordinance prescribed by the Creator
himself in the Vedas, blaze in the firmament. Therefore, should no one
act unrighteously, saying,--I am mighty! Behold, O king, the mighty
elephants, huge as mountain cliffs and furnished with tusks, transgress
not, O exalted of men, the laws of the Creator! Therefore, should none
act unrighteously saying, Might is mine! And, O foremost of monarchs,
behold all the creatures acting according to their species, as ordained
by the Creator. Therefore, should none act unrighteously, saying, Might
is mine. O son of Pritha, in truth, and virtue, and proper behaviour, and
modesty, thou hast surpassed all creatures, and thy fame and energy are
as bright as fire or the Sun! Firm in thy promises, O illustrious one,
having passed in the woods thy painful exile, thou wilt again, O king,
snatch from the Kauravas thy blazing prosperity with the help of thy own
energy!'"

Vaisampayana continued, "Having spoken these words unto Yudhishthira
(seated) in the midst of the ascetics with friends, the great Rishi
having also saluted Dhaumya and all the Pandavas set out in a northerly
direction!"



SECTION XXVI

Vaisampayana said, "While the illustrious son of Pandu continued to dwell
in the Dwaita woods, that great forest became filled with Brahmanas. And
the lake within that forest, ever resounding with Vedic recitations,
became sacred like a second region of Brahma. And the sounds of the
Yajus, the Riks, the Samas, and other words uttered by the Brahmanas,
were exceedingly delightful to hear. And the Vedic recitations of the
Brahmanas mingling with the twang of bows of the sons of Pritha, produced
a union of the Brahmana and Kshatriya customs that was highly beautiful.
And one evening the Rishi Vaka of the Dalvya family addressed
Yudhishthira, the son of Kunti seated in the midst of the Rishis, saying,
'Behold, O chief of the Kurus, O son of Pritha, the homa time is come of
these Brahmanas devoted to ascetic austerities, the time when the
(sacred) fires have all been lit up! These all, of rigid vows, protected
by thee, are performing the rites of religion in this sacred region! The
descendants of Bhrigu and Angiras, along with those of Vasishta and
Kasyapa, the illustrious sons of Agastya, the offspring of Atri all of
excellent vows, in fact, all the foremost Brahmanas of the whole, are now
united with thee! Listen, O son of the Kuru race born of Kunti, thyself
with thy brothers, to the words I speak to thee! As are aided by the wind
consumeth the forest, so Brahma energy mingling with Kshatriya energy,
and Kshatriya might mingling with Brahma power, might, when they gathered
force, consume all enemies! O child, he should never desire to be without
Brahmanas who wisheth to subdue this and the other world for length of
days! Indeed, a king slayeth his enemies having obtained a Brahmana
conversant, with religion and worldly affairs and freed from passion and
folly. King Vali cherishing his subjects practised those duties that lead
to salvation, and knew not of any other means in this world than
Brahmanas. It was for this that all the desires of Virochana's son, the
Asura (Vali), were ever gratified, and his wealth was ever inexhaustible.
Having obtained the whole earth through the aid of the Brahmanas, he met
with destruction when he began to practise wrong on them! This earth with
her wealth never adoreth long as her lord a Kshatriya living without a
Brahmana! The earth, however, girt by the sea, boweth unto him who is
ruled by a Brahmana and taught his duties by him! Like an elephant in
battle without his driver, a Kshatriya destitute of Brahmanas decreaseth
in strength! The Brahmana's sight is without compare, and the Kshatriya's
might also is unparalleled. When these combine, the whole earth itself
cheerfully yieldeth to such a combination. As fire becoming mightier with
the wind consumeth straw and wood, so kings with Brahmanas consume all
foes! An intelligent Kshatriya, in order to gain what he hath not, and
increase what he hath, should take counsel of Brahmanas! Therefore, O son
of Kunti, for obtaining what thou hast not and increasing what thou hast,
and spending what thou hast on proper objects and persons, keep thou with
thee a Brahmana of reputation, of a knowledge of the Vedas, of wisdom and
experience! O Yudhishthira. Thou hast ever highly regarded the Brahmanas.
It is for this that thy fame is great and blazeth in the three worlds!"

Vaisampayana continued, "Then all those Brahmanas who were with
Yudhishthira worshipped Vaka of the Dalvya race, and having heard him
praise Yudhishthira became highly pleased. And Dwaipayana and Narada and
Jamadagnya and Prithusravas; and Indradyumna and Bhalaki and Kritachetas
and Sahasrapat; and Karnasravas and Munja and Lavanaswa and Kasyapa; and
Harita and Sthulakarana and Agnivesya and Saunaka; and Kritavak and
Suvakana Vrihadaswa and Vibhavasu; and Urdharetas and Vrishamitra and
Suhotra and Hotravahana; these and many other Brahmanas of rigid vows
then adored Yudhishthira like Rishis adoring Purandara in heaven!"



SECTION XXVII

Vaisampayana said, "Exiled to the woods the sons of Pritha with Krishna
seated in the evening, conversed with one another afflicted with sorrow
and grief. And the handsome and well informed Krishna dear unto her lords
and devoted to them, thus spake unto Yudhishthira, Then sinful, cruel,
and wicked-minded son of Dhritarashtra certainly feeleth no sorrow for
us, when, O king, that evil-hearted wretch having sent thee with myself
into the woods dressed in deer-skin feeleth no regret! The heart of that
wretch of evil deeds must surely be made of steel when he could at that
time address thee, his virtuous eldest brother, in words so harsh! Having
brought thee who deservest to enjoy every happiness and never such woe,
into such distress, alas, that wicked-minded and sinful wretch joyeth
with his friends! O Bharata, when dressed in deer-skin thou hast set out
for the woods, only four persons, O monarch, viz., Duryodhana, Karna, the
evil-minded Sakuni, and Dussasana that bad and fierce brother of
Duryodhana, did not shed tears! With the exception of these, O thou best
of the Kurus, all other Kurus filled with sorrow shed tears from their
eyes! Beholding this thy bed and recollecting what thou hadst before, I
grieve, O king, for thee who deservest not woe and hast been brought up
in every luxury! Remembering that seat of ivory in thy court, decked with
jewels and beholding this seat of kusa grass, grief consumeth me, O king!
I saw thee, O king, surrounded in thy court by kings! What peace can my
heart know in not beholding thee such now? I beheld thy body, effulgent
as the sun, decked with sandal paste! Alas, grief depriveth me of my
senses in beholding thee now besmeared with mud and dirt! I saw thee
before, O king, dressed in silken clothes of pure white! But I now behold
thee dressed in rags? Formerly, O king, pure food of every kind was
carried from thy house on plates of gold for Brahmanas by thousands! And,
O king, food also of the best kind was formerly given by thee unto
ascetics both houseless and living in domesticity! Formerly, living in
dry mansion thou hadst ever filled with food of every kind plates by
thousands, and worshipped the Brahmanas gratifying every wish of theirs!
What peace, O king, can my heart know in not beholding all this now? And,
O great king, these thy brothers, endued with youth and decked with
ear-rings, were formerly fed by cook with food of the sweet flavour and
dressed with skill! Alas, O king, I now behold them all, so undeserving
of woe, living in the woods and upon what the wood may yield! My heart, O
King knoweth no peace! Thinking of this Bhimasena living in sorrow in the
woods, doth not thy anger blaze up, even though it is time? Why doth not
thy anger, O king, blaze up upon beholding the illustrious Bhimasena who
ever performeth everything unaided, so fallen into distress, though
deserving of every happiness? Why, O king, doth not thy anger blaze up on
beholding that Bhima living in the woods who was formerly surrounded with
numerous vehicles and dressed in costly apparel? This exalted personage
is ready to slay all the Kurus in battle. He beareth, however, all this
sorrow, only because he waiteth for the fufilment of thy promise! This
Arjuna, O king, though possessed of two hands, is equal, for the
lightness of his hand in discharging shafts, to (Kartavirya) Arjuna of a
thousand arms! He Is even (to foes), like unto Yama himself at the end of
the Yuga! It was by the prowess of his weapons that all the kings of the
earth were made to wait upon the Brahmanas at thy sacrifice? Beholding
that Arjuna that tiger among men worshipped by both the celestials and
the Danavas so anxious, why, O king, dost thou not feel indignant? I
grieve, O Bharata, that thy wrath doth not blaze up at sight of that son
of Pritha in exile, that prince who deserveth not such distress and who
hath been brought up in every luxury! Why doth not thy wrath blaze up at
sight of that Arjuna in exile, who, on a single car, hath vanquished
celestials and men and serpents? Why, O king, doth not thy wrath blaze up
at sight of that Arjuna in exile who, honoured with offerings of cars and
vehicles of various forms and horses and elephants, forcibly took from
the kings of the earth their treasures, who is the chastiser of all foes,
and who at one impetus can throw full five hundred arrows? Why, O king,
doth not thy wrath blaze up at sight of Nakula, in exile, who so fair and
able-bodied and young, is the foremost of all swordsmen? Why, O king,
dost thou pardon the foe. O Yudhishthira, at sight of Madri's son, the
handsome and brave Sahadeva in exile? Why doth not thy anger blaze up, O
king, it sight of both Nakula and Sahadeva overwhelmed with grief, though
so undeserving of distress? Why also, O king, dost thou pardon the foe at
sight of myself in exile who, born in the race of Drupada and, therefore,
the sister of Dhrishtadyumna, am the daughter-in-law of the illustrious
Pandu and the devoted wife of heroes? Truly, O thou best of the Bharatas,
thou hast no anger, else why is it that thy mind is not moved at sight of
thy brothers and myself (in such distress)? It is said that there is no
Kshatriya in the world who is bereft of anger. I now behold in thee,
however, a refutation of the proverb! That Kshatriya, O son of Pritha,
who discovereth not his energy when the opportunity cometh, is ever
disregarded by all creatures! Therefore, O king, thou shouldst not extend
thy forgiveness to the foe. Indeed, with thy energy, without doubt, thou,
mayst slay them all! So also, O king, that Kshatriya who is not appeased
when the time for forgiveness cometh, becometh unpopular with every
creature and meeteth with destruction both in this and the other world!'"



SECTION XXVIII

"Draupadi continued, 'On this subject, the ancient story of the
conversation between Prahlada and Vali, the son of Virochana, is quoted
as an example. One day Vali asked his grand-father Prahlada, the chief of
the Asuras and the Danavas, possessed of great wisdom and well-versed in
the mysteries of the science of duty, saying, 'O sire, is forgiveness
meritorious or might and energy such? I am puzzled as regards this; O
sire, enlighten me who ask thee this! O thou conversant with all duties,
tell me truly which of these is meritorious? I will strictly obey
whatever thy command may be! Thus asked (by Vali), his wise grandfather,
conversant with every conclusion, replied upon the whole subject unto his
grand-son who had sought at his hands the resolution of his doubts. And
Prahlada said, 'Know, O child, these two truths with certainty, viz.,
that might is not always meritorious and forgiveness also is not always
meritorious! He that forgiveth always suffereth many evils. Servants and
strangers and enemies always disregard him. No creature ever bendeth down
unto him. Therefore it is, O child, that the learned applaud not a
constant habit of forgiveness! The servants of an ever-forgiving person
always disregard him, and contract numerous faults. These mean-minded men
also seek to deprive him of his wealth. Vile souled servants also
appropriate to themselves his vehicles and clothes and ornaments and
apparel and beds and seats and food and drink and other articles of use.
They do not also at the command of their master, give unto others the
things they are directed to give Nor do they even worship their master
with that respect which is their master's due. Disregard in this world is
worse than death. O child, sons and servants and attendants and even
strangers speak harsh words unto the man who always forgiveth. Persons,
disregarding the man of an ever-forgiving temper, even desire his wife,
and his wife also, becometh ready to act as she willeth. And servants
also that are ever fond of pleasure, if they do not receive even slight
punishments from their master, contract all sorts of vices, and the
wicked ever injure such a master. These and many other demerits attach to
those that are ever-forgiving!

"Listen now, O son of Virochana, to the demerits of those that are never
forgiving! The man of wrath who, surrounded by darkness, always
inflicteth, by help of his own energy, various kinds of punishment on
persons whether they deserve them or not, is necessarily separated from
his friends in consequence of that energy of his. Such a man is hated by
both relatives and strangers. Such a man, because he insulteth others,
suffereth loss of wealth and reapeth disregard and sorrow and hatred and
confusion and enemies. The man of wrath, in consequence of his ire,
inflicteth punishments on men and obtaineth (in return) harsh words. He
is divested of his prosperity soon and even of life, not to say, of
friends and relatives. He that putteth forth his might both upon his
benefactor and his foe, is an object of alarm to the world, like a snake
that hath taken shelter in a house, to the inmates thereof. What
prosperity can he have who is an object of alarm to the world? People
always do him an injury when they find a hole. Therefore, should men
never exhibit might in excess nor forgiveness on all occasions. One
should put forth his might and show his forgiveness on proper occasions.
He that becometh forgiving at the proper time and harsh and mighty also
at the proper time, obtaineth happiness both in this world and the other.

"'I shall now indicate the occasions in detail of forgiveness, as laid
down by the learned, and which should ever be observed by all. Hearken
unto me as I speak! He that hath done thee a service, even if he is
guilty of a grave wrong unto thee, recollecting his former service,
shouldst thou forgive that offender. Those also that have become
offenders from ignorance and folly should be forgiven for learning and
wisdom are not always easily attainable by man. They that having offended
thee knowingly, plead ignorance should be punished, even if their
offences be trivial. Such crooked men should never be pardoned. The first
offence of every creature should be forgiven. The second offence,
however, should be punished, even if it be trivial. If, however, a person
commiteth an offence unwillingly, it hath been said that examining his
plea well by a judicious enquiry, he should be pardoned. Humility may
vanquish might, humility may vanquish weakness. There is nothing that
humility may not accomplish. Therefore, humility is truly fiercer (than
it seemeth)! One should act with reference to place and time, taking note
of his own might or weakness. Nothing can succeed that hath been
undertaken without reference to place and time. Therefore, do thou ever
wait for place and time! Sometimes offenders should be forgiven from fear
of the people. These have been declared to be times of forgiveness. And
it hath been said that on occasions besides these, might should be put
forth against transgressors.'

"Draupadi continued, 'I, therefore, regard, O king, that the time hath
come for thee to put forth thy might! Unto those Kurus the covetous sons
of Dhritarashtra who injure us always, the present is not the time for
forgiveness! It behoveth thee to put forth thy might. The humble and
forgiving person is disregarded; while those that are fierce persecute
others. He, indeed, is a king who hath recourse to both, each according
to its time!'"



SECTION XXIX

Yudhishthira said, 'Anger is the slayer of men and is again their
prosperor. Know this, O thou possessed of great wisdom, that anger is the
root of all prosperity and all adversity. O thou beautiful one, he that
suppresseth his anger earneth prosperity. That man, again, who always
giveth way to anger, reapeth adversity from his fierce anger. It is seen
in this world that anger is the cause of destruction of every creature.
How then can one like me indulge his anger which is so destructive of the
world? The angry man commiteth sin. The angry man killeth even his
preceptors. The angry man insulteth even his superiors in harsh words.
The man that is angry faileth to distinguish between what should be said
and what should not. There is no act that an angry man may not do, no
word that an angry man may not utter. From anger a man may slay one that
deserveth not to be slain, and may worship one that deserveth to be
slain. The angry man may even send his own soul to the regions of Yama.
Beholding all these faults, the wise control their anger, desirous of
obtaining high prosperity both in this and the other world. It is for
this that they of tranquil souls have banished wrath. How can one like us
indulge in it then? O daughter of Drupada, reflecting upon all this, my
anger is not excited One that acteth not against a man whose wrath hath
been up, rescueth himself as also others from great fear. In fact, he may
be regarded to be the physician of the two (viz., himself and angry man).
If a weak man, persecuted by others, foolishly becometh angry towards men
that are mightier than he, he then becometh himself the cause of his own
destruction. And in respect of one who thus deliberately throweth away
his life, there are no regions hereafter to gain. Therefore, O daughter
of Drupada, it hath been said that a weak man should always suppress his
wrath. And the wise man also who though presecuted, suffereth not his
wrath to be roused, joyeth in the other world--having passed his
persecutor over in indifference. It is for this reason hath it been said
that a wise man, whether strong or weak, should ever forgive his
persecutor even when the latter is in the straits. It is for this, O
Krishna, that the virtuous applaud them that have conquered their wrath.
Indeed, it is the opinion of the virtuous that the honest and forgiving
man is ever victorious. Truth is more beneficial than untruth; and
gentleness than cruel behaviour. How can one like me, therefore, even for
the purpose of slaying Duryodhana, exhibit anger which hath so many
faults and which the virtuous banish from their souls? They that are
regarded by the learned of foresight, as possessed of (true) force of
character, are certainly those who are wrathful in outward show only. Men
of learning and of true insight call him to be possessed of force of
character who by his wisdom can suppress his risen wrath. O thou of fair
hips, the angry man seeth not things in their true light. The man that is
angry seeth not his way, nor respecteth persons. The angry man killeth
even those that deserve not to be killed. The man of wrath slayeth even
his preceptors. Therefore, the man possessing force of character should
ever banish wrath to a distance. The man that is overwhelmed with wrath
acquireth not with ease generosity, dignity, courage, skill, and other
attributes belonging to real force of character. A man by forsaking anger
can exhibit proper energy, whereas, O wise one, it is highly difficult
for the angry man to exhibit his energy at the proper time! The ignorant
always regard anger as equivalent to energy. Wrath, however hath been
given to man for the destruction of the world. The man, therefore, who
wisheth to behave properly, must ever forsake anger. Even one who hath
abandoned the excellent virtues of his own order, it is certain,
indulgeth in wrath (if behaveth properly). If fools, of mind without
light, transgress in every respect, how, O faultless one, can one like me
transgress (like them)? If amongst men there were not persons equal unto
the earth in forgiveness, there would be no peace among men but continued
strife caused by wrath. If the injured return their injuries, if one
chastised by his superior were to chastise his superior in return, the
consequence would be the destruction of every creature, and sin also
would prevail in the world. If the man who hath ill speeches from
another, returneth those speeches afterwards; if the injured man
returneth his injuries: if the chastised person chastiseth in return; if
fathers slay sons, and sons fathers and if husbands slay wives, and wives
husbands; then, O Krishna, how can birth take place in a world where
anger prevaileth so! For, O thou of handsome face, know that the birth of
creatures is due to peace! If the kings also, O Draupadi, giveth way to
wrath, his subjects soon meet with destruction. Wrath, therefore, hath
for its consequence the destruction and the distress of the people. And
because it is seen that there are in the world men who are forgiving like
the Earth, it is therefore that creatures derive their life and
prosperity. O beautiful one, one should forgive under every injury. It
hath been said that the continuation of species is due to man being
forgiving. He, indeed, is a wise and excellent person who hath conquered
his wrath and who showeth forgiveness even when insulted, oppressed, and
angered by a strong person. The man of power who controleth his wrath,
hath (for his enjoyment) numerous everlasting regions; while he that is
angry, is called foolish, and meeteth with destruction both in this and
the other world. O Krishna, the illustrious and forgiving Kashyapa hath,
in this respect, sung the following verses in honour of men that are ever
forgiving, 'Forgiveness is virtue; forgiveness is sacrifice, forgiveness
is the Vedas, forgiveness is the Shruti. He that knoweth this is capable
of forgiving everything. Forgiveness is Brahma; forgiveness is truth;
forgiveness is stored ascetic merit; forgiveness protecteth the ascetic
merit of the future; forgiveness is asceticism; forgiveness is holiness;
and by forgiveness is it that the universe is held together. Persons that
are forgiving attain to the regions obtainable by those that have
preformed meritorious sacrifices, or those that are well-conversant with
the Vedas, or those that have high ascetic merit. Those that perform
Vedic sacrifices as also those that perform the meritorious rites of
religion obtain other regions. Men of forgiveness, however, obtain those
much-adored regions that are in the world of Brahma. Forgiveness is the
might of the mighty; forgiveness is sacrifice; forgiveness is quiet of
mind. How, O Krishna, can one like us abandon forgiveness, which is such,
and in which are established Brahma, and truth, and wisdom and the
worlds? The man of wisdom should ever forgive, for when he is capable of
forgiving everything, he attaineth to Brahma. The world belongeth to
those that are forgiving; the other world is also theirs. The forgiving
acquire honours here, and a state of blessedness hereafter. Those men
that ever conquer their wrath by forgiveness, obtain the higher regions.
Therefore hath it been said that forgiveness is the highest virtue.'
Those are the verses sung by Kashyapa in respect of those that are
everforgiving. Having listened, O Draupadi, to these verses in respect of
forgiveness, content thyself! Give not way to thy wrath! Our grandsire,
the son of Santanu, will worship peace; Krishna, the son of Devaki, will
worship peace; the preceptor (Drona) and Vidura called Kshatri will both
speak of peace; Kripa and Sanjaya also will preach peace. And Somadatta
and Yuyutshu and Drona's son and our grandsire Vyasa, every one of them
speaketh always of peace. Ever urged by these towards peace, the king
(Dhritarashtra) will, I think, return us our kingdom. If however, he
yieldeth to temptation, he will meet with destruction. O lady, a crisis
hath come in the history of Bharatas for plunging them into calamity!
This hath been my certain conclusion from some time before! Suyodhana
deserveth not the kingdom. Therefore hath he been unable to acquire
forgiveness. I, however, deserve the sovereignty and therefore is it that
forgiveness hath taken possession of me. Forgiveness and gentleness are
the qualities of the self-possessed. They represent eternal virtue. I
shall, therefore, truly adopt those qualities."



SECTION XXX

"Draupadi said, 'I bow down unto Dhatri and Vidhatri who have thus
clouded thy sense! Regarding the burden (thou art to bear) thou thinkest
differently from the ways of thy fathers and grand-fathers! Influenced by
acts men are placed in different situations of life. Acts, therefore,
produce consequences that are inevitable; emancipation is desired from
mere folly. It seemeth that man can never attain prosperity in this world
by virtue, gentleness, forgiveness, straight-forwardness and fear of
censure! If this were not so, O Bharata, this insufferable calamity would
never have overtaken thee who art so undeserving of it, and these thy
brothers of great energy! Neither in those days of prosperity nor in
these days of thy adversity, thou, O Bharata, hath ever known anything so
dear to thee as virtue, which thou hast even regarded as dearer to thee
than life? That thy kingdom is for virtue alone, that thy life also is
for virtue alone, is known to Brahmanas and thy superiors and even the
celestials! I think thou canst abandon Bhimasena and Arjuna and these
twin sons of Madri along with myself but thou canst not abandon virtue! I
have heard that the king protecteth virtue; and virtue, protected by him,
protecteth him (in return)! I see, however, that virtue protecteth thee
not! Like the shadow pursuing a man, thy heart, O tiger among men, with
singleness of purpose, ever seeketh virtue. Thou hast never disregarded
thy equals, and inferiors and superiors. Obtaining even the entire world,
thy pride never increased! O son of Pritha, thou ever worshippest
Brahmanas, and gods, and the Pitris, with Swadhas, and other forms of
worship! O son of Pritha, thou hast ever gratified the Brahmanas by
fulfilling every wish of theirs! Yatis and Sannyasins and mendicants of
domestic lives have always been fed in thy house from off plates of gold
where I have distributed (food) amongst them. Unto the Vanaprasthas thou
always givest gold and food. There is nothing in thy house thou mayest
not give unto the Brahmanas! In the Viswadeva sacrifice, that is, for thy
peace, performed in thy house, the things consecrated are first offered
unto guests and all creatures while thou livest thyself with what
remaineth (after distribution)! Ishtis Pashubandhas, sacrifices for
obtaining fruition of desire, the religions rites of (ordinary)
domesticity, Paka sacrifices, and sacrifices of other kinds, are ever
performed in thy house. Even in this great forest, so solitary and
haunted by robbers, living in exile, divested of thy kingdom, thy virtue
hath sustained no diminution! The Aswamedha, the Rajasuya, the Pundarika,
and Gosava, these grand sacrifices requiring large gifts have all been
performed by thee! O monarch, impelled by a perverse sense during that
dire hour of a losing match at dice, thou didst yet stake and loss thy
kingdom, thy wealth, thy weapons, thy brothers, and myself! Simple,
gentle, liberal, modest, truthful, how, O king could thy mind be
attracted to the vice of gambling? I am almost deprived of my sense, O
king, and my heart is overwhelmed with grief, beholding this thy
distress, and this thy calamity! An old history is cited as an
illustration for the truth that men are subjects to the will of God and
never to their own wishes! The Supreme Lord and Ordainer of all ordaineth
everything in respect of the weal and woe, the happiness and misery, of
all creatures, even prior to their births guided by the acts of each,
which are even like a seed (destined to sprout forth into the tree of
life). O hero amongst men, as a wooden doll is made to move its limbs by
the wire-puller, so are creatures made to work by the Lord of all. O
Bharata, like space that covereth every object, God, pervading every
creature, ordaineth its weal or woe. Like a bird tied with a string,
every creature is dependent on God. Every one is subject to God and none
else. No one can be his own ordainer. Like a pearl on its string, or a
bull held fast by the cord passing through its nose, or a tree fallen
from the bank into the middle of the stream, every creature followeth the
command of the Creator, because imbued with His Spirit and because
established in Him. And man himself, dependent on the Universal Soul,
cannot pass a moment independently. Enveloped in darkness, creatures are
not masters of their own weal or woe. They go to heaven or hell urged by
God Himself. Like light straws dependent on strong winds, all creatures,
O Bharatas, are dependent on God! And God himself, pervading all
creatures and engaged in acts right and wrong, moveth in the universe,
though none can say This is God! This body with its physical attributes
is only the means by which God--the Supreme Lord of all maketh (every
creature) to reap fruits that are good or bad. Behold the power of
illusion that hath been spread by God, who confounding with his illusion,
maketh creatures slay their fellows! Truth-knowing Munis behold those
differently. They appear to them in a different light, even like the rays
of the Sun (which to ordinary eyes are only a pencil of light, while to
eyes more penetrating seem fraught with the germs of food and drink).
Ordinary men behold the things of the earth otherwise. It is God who
maketh them all, adopting different processes in their creation and
destruction. And, O Yudhishthira, the Self-create Grandsire, Almighty
God, spreading illusion, slayeth his creatures by the instrumentality of
his creatures, as one may break a piece of inert and senseless wood with
wood, or stone with stone, or iron with iron. And the Supreme Lord,
according to his pleasure, sporteth with His creatures, creating and
destroying them, like a child with his toy (of soft earth). O king, it
doth seem to me that God behaveth towards his creatures like a father or
mother unto them. Like a vicious person, He seemeth to bear himself
towards them in anger! Beholding superior and well-behaved and modest
persons persecuted, while the sinful are happy, I am sorely troubled.
Beholding this thy distress and the prosperity of Suyodhana, I do not
speak highly of the Great Ordainer who suffereth such inequality! O sir,
what fruits doth the Great Ordainer reap by granting prosperity to
Dhritarashtra's son who transgresseth the ordinances, who is crooked and
covetous, and who injureth virtue and religion! If the act done pursueth
the doer and none else, then certainly it is God himself who is stained
with the sin of every act. If however, the sin of an act done doth not
attach to the doer, then (individual) might (and not God) is the true
cause of acts, and I grieve for those that have no might!'"



SECTION XXXI

"Yudhishthira said, 'Thy speech, O Yajnaseni, is delightful, smooth and
full of excellent phrases. We have listened to it (carefully). Thou
speakest, however, the language of atheism. O princess, I never act,
solicitous of the fruits of my actions. I give away, because it is my
duty to give; I sacrifice because it is my duty to sacrifice! O Krishna,
I accomplish to the best of my power whatever a person living in
domesticity should do, regardless of the fact whether those acts have
fruits or not. O thou of fair hips, I act virtuously, not from the desire
of reaping the fruits of virtue, but of not transgressing the ordinances
of the Veda, and beholding also the conduct of the good and wise! My
heart, O Krishna, is naturally attracted towards virtue. The man who
wisheth to reap the fruits of virtue is a trader in virtue. His nature is
mean and he should never be counted amongst the virtuous. Nor doth he
ever obtain the fruits of his virtues! Nor doth he of sinful heart, who
having accomplished a virtuous act doubteth in his mind, obtain the
fruits of his act, in consequence of that scepticism of his! I speak unto
thee, under the authority of the Vedas, which constitute the highest
proof in such matters, that never shouldst thou doubt virtue! The man
that doubteth virtue is destined to take his birth in the brute species.
The man of weak understanding who doubteth religion, virtue or the words
of the Rishis, is precluded from regions of immortality and bliss, like
Sudras from the Vedas! O intelligent one, if a child born of a good race
studieth the Vedas and beareth himself virtuously, royal sages of
virtuous behaviour regard him as an aged sage (not withstanding his
years)! The sinful wretch, however, who doubteth religion and
transgresseth the scriptures, is regarded as lower even than Sudras and
robbers! Thou hast seen with thy own eyes the great ascetic Markandeya of
immeasurable soul come to us! It is by virtue alone that he hath acquired
immortality in the flesh. Vyasa, and Vasistha and Maitreya, and Narada
and Lomasa, and Suka, and other Rishis have all, by virtue alone, become
of pure soul! Thou beholdest them with thy own eyes as furnished with
prowess of celestial asceticism, competent to curse or bless (with
effect), and superior to the very gods! O sinless one, these all, equal
to the celestials themselves, behold with their eyes what Is written in
the Vedas, and describe virtue as the foremost duty! It behoveth thee
not, therefore, O amiable Queen, to either doubt or censure God or act,
with a foolish heart. The fool that doubteth religion and disregardeth
virtue, proud of the proof derived from his own reasoning, regardeth not
other proofs and holdeth the Rishis, who are capable of knowing the
future as present as mad men. The fool regardeth only the external world
capable of gratifying his senses, and is blind to everything else. He
that doubteth religion hath no expiation for his offence. That miserable
wretch is full of anxiety and acquireth not regions of bliss hereafter. A
rejector of proofs, a slanderer of the interpretation of the Vedic
scriptures, a transgressor urged by lust and covetousness, that fool
goeth to hell. O amiable one, he on the other hand, who ever cherisheth
religion with faith, obtaineth eternal bliss in the other world. The fool
who cherisheth not religion, transgressing the proofs offered by the
Rishis, never obtaineth prosperity in any life, for such transgression of
the scriptures. It is certain, O handsome one, that with respect to him
who regardeth not the words of the Rishis or the conduct of the virtuous
as proof, neither this nor the other world existeth. Doubt not, O
Krishna, the ancient religion that is practised by the good and framed by
Rishis of universal knowledge and capable of seeing all things! O
daughter of Drupada, religion is the only raft for those desirous of
going to heaven, like a ship to merchants desirous of crossing the ocean.
O thou faultless one, if the virtues that are practised by the virtuous
had no fruits, this universe then would be enveloped in infamous
darkness. No one then would pursue salvation, no one would seek to
acquire knowledge not even wealth, but men would live like beasts. If
asceticism, the austerities of celibate life, sacrifices, study of the
Vedas, charity, honesty,--these all were fruitless, men would not have
practised virtue generation after generation. If acts were all fruitless,
a dire confusion would ensue. For what then do Rishis and gods and
Gandharvas and Rakshasas who are all independent of human conditions,
cherish virtue with such affection? Knowing it for certain that God is
the giver of fruits in respect of virtue, they practise virtue in this
world. This, O Krishna, is the eternal (source of) prosperity. When the
fruits of both knowledge and asceticism are seen, virtue and vice cannot
be fruitless. Call to thy mind, O Krishna, the circumstances of thy own
birth as thou that heard of them, and recall also the manner in which
Dhrishtadyumna of great prowess was born! These, O thou of sweet smiles,
are the best proofs (of the fruits of virtue)! They that have their minds
under control, reap the fruits of their acts and are content with little.
Ignorant fools are not content with even that much they get (here),
because they have no happiness born of virtue to acquire to in the world
hereafter. The fruitlessness of virtuous acts ordained in the Vedas, as
also of all transgressions, the origin and destruction of acts are, O
beautiful one, mysterious even to the gods. These are not known to any
body and everybody. Ordinary men are ignorant in respect of these. The
gods keep up the mystery, for the illusion covering the conduct of the
gods is unintelligible. Those regenerate ones that have destroyed all
aspirations, that have built all their hopes on vows and asceticism, that
have burnt all their sins and have acquired minds where quest and peace
and holiness dwell, understand all these. Therefore, though you mayst not
see the fruits of virtue, thou shouldst not yet doubt religion or gods.
Thou must perform sacrifices with a will, and practise charity without
insolence. Acts in this world have their fruits, and virtue also is
eternal. Brahma himself told this unto his (spiritual) sons, as testified
to by Kashyapa. Let thy doubt, therefore, O Krishna, be dispelled like
mist. Reflecting upon all this, let thy scepticism give way to faith.
Slander not God, who is the lord of all creatures. Learn how to know him.
Bow down unto him. Let not thy mind be such. And, O Krishna, never
disregard that Supreme Being through whose grace mortal man, by piety,
acquireth immortality!'"



SECTION XXXII

"Draupadi said, 'I do not ever disregard or slander religion, O son of
Pritha! Why should I disregard God, the lord of all creatures? Afflicted
with woe, know me, O Bharata, to be only raving I will once more indulge
in lamentations; listen to me with attention O persecutor of all enemies,
every conscious creature should certainly act in this world. It is only
the immobile, and not other creatures, that may live without acting. The
calf, immediately after its birth, sucketh the mothers' teat. Persons
feel pain in consequence of incantations performed with their statues. It
seemeth, therefore, O Yudhishthira, that creatures derive the character
of their lives from their acts of former lives. Amongst mobile creatures
man differeth in this respect that he aspireth, O bull of the Bharata
race, to affect his course of life in this and the other world by means
of his acts. Impelled by the inspiration of a former life, all creatures
visibly (reap) in this world the fruits of their acts. Indeed, all
creatures live according to the inspiration of a former life, even the
Creator and the Ordainer of the universe, like a crane that liveth on the
water (untaught by any one.) If a creature acteth not, its course of life
is impossible. In the case of a creature, therefore, there must be action
and not inaction. Thou also shouldest act, and not incur censure by
abandoning action. Cover thyself up, as with an armour, with action.
There may or may not be even one in a thousand who truly knoweth the
utility of acts or work. One must act for protecting as also increasing
his wealth; for if without seeking to earn, one continueth to only spend,
his wealth, even if it were a hoard huge as Himavat, would soon be
exhausted. All the creatures in the world would have been exterminated,
if there were no action. If also acts bore no fruits, creatures would
never have multiplied. It is even seen that creatures sometimes perform
acts that have no fruits, for without acts the course of life itself
would be impossible. Those persons in the world who believe in destiny,
and those again who believe in chance, are both the worst among men.
Those only that believe in the efficacy of acts are laudable. He that
lieth at ease, without activity, believing in destiny alone, is soon
destroyed like an unburnt earthen pot in water. So also he that believeth
in chance, i.e., sitteth inactive though capable of activity liveth not
long, for his life is one of weakness and helplessness. If any person
accidentally acquireth any wealth, it is said he deriveth it from chance,
for no one's effort hath brought about the result. And, O son of Pritha,
whatever of good fortune a person obtaineth in consequence of religious
rites, that is called providential. The fruit, however that a person
obtaineth by acting himself, and which is the direct result of those acts
of his, is regarded as proof of personal ability. And, O best of men,
know that the wealth one obtaineth spontaneously and without cause is
said to be a spontaneous acquisition. Whatever is thus obtained by
chance, by providential dispensation, spontaneously, of as the result of
one's acts is, however, the consequence of the acts of a former life. And
God, the Ordainer of the universe, judging according to the acts of
former lives, distributeth among men their portions in this world.
Whatever acts, good or bad, a person performeth, know that they are the
result of God's, arrangements agreeably to the acts of a former life.
This body is only the instruments in the hands of God, for doing the acts
that are done. Itself, inert, it doth as God urgeth it to do. O son of
Kunti, it is the Supreme Lord of all who maketh all creatures do what
they do. The creatures themselves are inert. O hero, man, having first
settled some purpose in his mind, accomplisheth it, himself working with
the aid of his intelligence. We, therefore, say that man is himself the
cause (of what he doeth). O bull among men, it is impossible to number
the acts of men, for mansions and towns are the result of man's acts.
Intelligent men know, by help of their intellect, that oil may be had
from sesame, curds from milk, and that food may be cooked by means of
igniting fuel. They know also the means for accomplishing all these. And
knowing them, they afterwards set themselves, with proper appliances, to
accomplish them. And creatures support their lives by the results
achieved in these directions by their own acts. If a work is executed by
a skilled workman, it is executed well. From differences (in
characteristics), another work may be said to be that of an unskilful
hand. If a person were not, in the matter of his acts, himself the cause
thereof, then sacrifices would not bear any fruits in his case nor would
any body be a disciple or a master. It is because a person is himself the
cause of his work that he is applauded when he achieved success. So the
doer is censured if he faileth. If a man were not himself the cause of
his acts, how would all this be justified? Some say that everything is
the result of Providential dispensation; others again, that this is not
so, but that everything which is supposed to be the result of destiny or
chance is the result of the good or the bad acts of former lives. It is
seen, possessions are obtained from chance, as also from destiny
Something being from destiny and something from chance, something is
obtained by exertion. In the acquisition of his objects, there is no
fourth cause in the case of man. Thus say those that are acquainted with
truth and skilled in knowledge. If, however, God himself were not the
giver of good and bad fruits, then amongst creatures there would not be
any that was miserable. If the effect of former acts be a myth, then all
purposes for which man would work should be successful. They, therefore,
that regard the three alone (mentioned above) as the doors of all success
and failure in the world, (without regarding the acts of former life),
are dull and inert like the body itself. For all this, however, a person
should act. This is the conclusion of Manu himself. The person that doth
not act, certainly succumbeth, O Yudhishthira. The man of action in this
world generally meeteth with success. The idle, however, never achieveth
success. If success, becometh impossible, then should one seek to remove
the difficulties that bar his way to success. And, O king, if a person
worketh (hard), his debt (to the gods) is cancelled (whether he achieveth
success or not). The person that is idle and lieth at his length, is
overcome by adversity; while he that is active and skillful is sure to
reap success and enjoy prosperity. Intelligent persons engaged in acts
with confidence in themselves regard all who are diffident as doubting
and unsuccessful. The confident and faithful, however, are regarded by
them as successful. And this moment misery hath overtaken us. If,
however, thou betakest to action, that misery will certainly be removed.
If thou meetest failure, then that will furnish a proof unto thee and
Vrikodara and Vivatsu and the twins (that ye are unable to snatch the
kingdom from the foe). The acts of others, it is seen, are crowned with
success. It is probable that ours also will be successful. How can one
know beforehand what the consequence will be? Having exerted thyself thou
wilt know what the fruit of thy exertion will be. The tiller tilleth with
the plough the soil and soweth the seeds thereon. He then sitteth silent,
for the clouds (after that) are the cause that would help the seeds to
grow into plants. If however, the clouds favour him not, the tiller is
absolved from all blame. He sayeth unto himself, 'What others do, I have
done. If, notwithstanding this, I meet with failure, no blame can attach
to me.' Thinking so, he containeth himself and never indulgeth in
self-reproach. O Bharata, no one should despair saying, 'Oh, I am acting,
yet success is not mine! For there are two other causes, besides
exertion, towards success. Whether there be success or failure, there
should be no despair, for success in acts dependeth upon the union; of
many circumstances. If one important element is wanting, success doth not
become commensurate, or doth not come at all. If however, no exertion is
made, there can be no success. Nor is there anything to applaud in the
absence of all exertion. The intelligent, aided by their intelligence,
and according to their full might bring place, time, means, auspicious
rites, for the acquisition of prosperity. With carefulness and vigilance
should one set himself to work, his chief guide being his prowess. In the
union of qualities necessary for success in work, prowess seemeth to be
the chief. When the man of intelligence seeth his enemy superior to him
in many qualities, he should seek the accomplishment of his purposes by
means, of the arts of conciliation and proper appliances. He should also
wish evil unto his foe and his banishment. Without speaking of mortal
man, if his foe were even the ocean or the hills, he should be guided by
such motives. A person by his activity in searching for the holes of his
enemies, dischargeth his debt to himself as also to his friends. No man
should ever disparage himself for the man that disparageth himself never
earneth high prosperity. O Bharata, success in this world is attainable
on such conditions! In fact, success in the World is said to depend on
acting according to time and circumstances. My father formerly kept a
learned Brahmana with him. O bull of the Bharata race, he said all this
unto my father. Indeed, these instructions as to duty, uttered by
Vrihaspati himself, were first taught to my brothers. It was from them
that I heard these afterwards while in my father's house. And, O
Yudhishthira, while at intervals of business, I went out (of the inner
apartments) and sat on the lap of my father, that learned Brahmana used
to recite unto me these truths, sweetly consoling me therewith!"



SECTION XXXIII

'Vaisampayana said, "Hearing these words of Yajnaseni, Bhimasena, sighing
in wrath, approached the king and addressed him, saying, 'Walk, O
monarch, in the customary path trodden by good men, (before thee) in
respect of kingdoms. What do we gain by living in the asylum of ascetics,
thus deprived of virtue, pleasure, and profit? It is not by virtue, nor
by honesty, nor by might, but by unfair dice, that our kingdom hath been
snatched by Duryodhana. Like a weak offal-eating jackal snatching the
prey from mighty lions, he hath snatched away our kingdom. Why, O
monarch, in obedience to the trite merit of sticking to a promise, dost
thou suffer such distress, abandoning that wealth which is the source of
both virtue and enjoyments? It was for thy carelessness, O king, that our
kingdom protected by the wielder of the Gandiva and therefore, incapable
of being wrested by Indra himself, was snatched from us in our very
sight. It was for thee, O monarch, that, ourselves living, our prosperity
was snatched away from us like a fruit from one unable to use his arms,
or like kine from one incapable of using his legs. Thou art faithful in
the acquisition of virtue. It was to please thee, O Bharata, that we have
suffered ourselves to be overwhelmed with such dire calamity. O bull of
the Bharata race, it was because we were subject to thy control that we
are thus tearing the hearts of our friends and gratifying our foes. That
we did not, in obedience to thee, even then slay the sons of
Dhritarashtra, is an act of folly on our part that grieveth me sorely.
This thy abode, O king, in the woods, like that of any wild animal, is
what a man of weakness alone would submit to. Surely, no man of might
would ever lead such a life. This thy course of life is approved neither
by Krishna, nor Vibhatsu, nor by Abhimanyu, nor by the Srinjayas, nor by
myself, nor by the sons of Madri. Afflicted with the vows, thy cry is
Religion! Religion! Hast thou from despair been deprived of thy
manliness? Cowards alone, unable to win back their prosperity, cherish
despair, which is fruitless and destructive of one's purposes. Thou hast
ability and eyes. Thou seest that manliness dwelleth in us. It is because
thou hast adopted a life of peace that thou feelest not this distress.
These Dhritarashtras regard us who are forgiving, as really incompetent.
This, O king, grieveth me more than death in battle. If we all die in
fair fight without turning our backs on the foe, even that would be
better than this exile, for then we should obtain regions of bliss in the
other world. Or, if, O bull of the Bharata race, having slain them all,
we acquire the entire earth, that would be prosperity worth the trial. We
who ever adhere to the customs of our order, who ever desire grand
achievements, who wish to avenge our wrongs, have this for our bounden
duty. Our kingdom wrested from us, if we engage in battle, our deeds when
known to the world will procure for us fame and not slander. And that
virtue, O king, which tortureth one's own self and friends, is really no
virtue. It is rather vice, producing calamities. Virtue is sometimes also
the weakness of men. And though such a man might ever be engaged in the
practice of virtue, yet both virtue and profit forsake him, like pleasure
and pain forsaking a person that is dead. He that practiseth virtue for
virtue's sake always suffereth. He can scarcely be called a wise man, for
he knoweth not the purposes of virtue like a blind man incapable of
perceiving the solar light. He that regardeth his wealth to exist for
himself alone, scarcely understandeth the purposes of wealth. He is
really like a servant that tendeth kine in a forest. He again that
pursueth wealth too much without pursuing virtue and enjoyments,
deserveth to be censured and slain by all men. He also that ever pursueth
enjoyments without pursuing virtue and wealth, loseth his friends and
virtue and wealth also. Destitute of virtue and wealth such a man,
indulging in pleasure at will, at the expiration of his period of
indulgence, meeteth with certain death, like a fish when the water in
which it liveth hath been dried up. It is for these reasons that they
that are wise are ever careful of both virtue and wealth, for a union of
virtue and wealth is the essential requisite of pleasure, as fuel is the
essential requisite of fire. Pleasure hath always virtue for its root,
and virtue also is united with pleasure. Know, O monarch, that both are
dependent on each other like the ocean and the clouds, the ocean causing
the clouds and the clouds filling the ocean. The joy that one feeleth in
consequence of contact with objects of touch or of possession of wealth,
is what is called pleasure. It existeth in the mind, having no corporeal
existence that one can see. He that wisheth (to obtain) wealth, seeketh
for a large share of virtue to crown his wish with success. He that
wisheth for pleasure, seeketh wealth, (so that his wish may be realised).
Pleasure however, yieldeth nothing in its turn. One pleasure cannot lead
to another, being its own fruit, as ashes may be had from wood, but
nothing from those ashes in their turn. And, O king, as a fowler killeth
the birds we see, so doth sin slay the creatures of the world. He,
therefore, who misled by pleasure or covetousness, beholdeth not the
nature of virtue, deserveth to be slain by all, and becometh wretched
both here and here-after. It is evident, O king, that thou knowest that
pleasure may be derived from the possession of various objects of
enjoyment. Thou also well knowest their ordinary states, as well as the
great changes they undergo. At their loss or disappearance occasioned by
decrepitude or death, ariseth what is called distress. That distress, O
king, hath now overtaken us. The joy that ariseth from the five senses,
the intellect and the heart, being directed to the objects proper to
each, is called pleasure. That pleasure, O king, is, as I think, one of
the best fruits of our actions.

"Thus, O monarch, one should regard virtue, wealth and pleasure one after
another. One should not devote one self to virtue alone, nor regard
wealth as the highest object of one's wishes, nor pleasure, but should
ever pursue all three. The scriptures ordain that one should seek virtue
in the morning, wealth at noon, and pleasure in the evening. The
scriptures also ordain that one should seek pleasure in the first portion
of life, wealth in the second, and virtue in the last. And, O thou
foremost of speakers, they that are wise and fully conversant with proper
division of time, pursue all three, virtue, wealth, and pleasure,
dividing their time duly. O son of the Kuru race, whether independence of
these (three), or their possession is the better for those that desire
happiness, should be settled by thee after careful thought. And thou
shouldst then, O king, unhesitatingly act either for acquiring them, or
abandoning them all. For he who liveth wavering between the two
doubtingly, leadeth a wretched life. It is well known that thy behaviour
is ever regulated by virtue. Knowing this thy friends counsel thee to
act. Gift, sacrifice, respect for the wise, study of the Vedas, and
honesty, these, O king, constitute the highest virtue and are efficacious
both here and hereafter. These virtues, however, cannot be attained by
one that hath no wealth, even if, O tiger among men, he may have infinite
other accomplishments. The whole universe, O king, dependeth upon virtue.
There is nothing higher than virtue. And virtue, O king, is attainable by
one that hath plenty of wealth. Wealth cannot be earned by leading a
mendicant life, nor by a life of feebleness. Wealth, however, can be
earned by intelligence directed by virtue. In thy case, O king, begging,
which is successful with Brahmanas, hath been forbidden. Therefore, O
bull amongst men, strive for the acquisition of wealth by exerting thy
might and energy. Neither mendicancy, nor the life of a Sudra is what is
proper for thee. Might and energy constitute the virtue of the Kshatriya
in especial. Adopt thou, therefore, the virtue of thy order and slay the
enemies. Destroy the might of Dhritarashtra's sons, O son of Pritha, with
my and Arjuna's aid. They that are learned and wise say that sovereignty
is virtue. Acquire sovereignty, therefore, for it behoveth thee not to
live in a state of inferiority. Awake, O king, and understand the eternal
virtues (of the order). By birth thou belongest to an order whose deeds
are cruel and are a source of pain to man. Cherish thy subjects and reap
the fruit thereof. That can never be a reproach. Even this, O king, is
the virtue ordained by God himself for the order to which thou belongest!
If thou tallest away therefrom, thou wilt make thyself ridiculous.
Deviation from the virtues of one's own order is never applauded.
Therefore, O thou of the Kuru race, making thy heart what it ought to be,
agreeably to the order to which thou belongest, and casting away this
course of feebleness, summon thy energy and bear thy weight like one that
beareth it manfully. No king, O monarch, could ever acquire the
sovereignty of the earth or prosperity or affluence by means of virtue
alone. Like a fowler earning his food in the shape of swarms of little
easily-tempted game, by offering them some attractive food, doth one that
is intelligent acquire a kingdom, by offering bribes unto low and
covetous enemies. Behold, O bull among kings, the Asuras, though elder
brothers in possession of power and affluence, were all vanquished by the
gods through stratagem. Thus, O king, everything belongeth to those that
are mighty. And, O mighty-armed one, slay thy foes, having recourse to
stratagem. There is none equal unto Arjuna in wielding the bow in battle.
Nor is there anybody that may be equal unto me in wielding the mace.
Strong men, O monarch, engage in battle depending on their might, and not
on the force of numbers nor on information of the enemy's plans procured
through spies. Therefore, O son of Pandu exert thy might. Might is the
root of wealth. Whatever else is said to be its root is really not such.
As the shade of the tree in winter goeth for nothing, so without might
everything else becometh fruitless. Wealth should be spent by one who
wisheth to increase his wealth, after the manner, O son of Kunti, of
scattering seeds on the ground. Let there be no doubt then in thy mind.
Where, however, wealth that is more or even equal is not to be gained,
there should be no expenditure of wealth. For investment of wealth are
like the ass, scratching, pleasurable at first but painful afterwards.
Thus, O king of men, the person who throweth away like seeds a little of
his virtue in order to gain a larger measure of virtue, is regarded as
wise. Beyond doubt, it is as I say. They that are wise alienate the
friends of the foe that owneth such, and having weakened him by causing
those friends to abandon him thus, they then reduce him to subjection.
Even they that are strong, engage in battle depending on their courage.
One cannot by even continued efforts (uninspired by courage) or by the
arts of conciliation, always conquer a kingdom. Sometimes, O king, men
that are weak, uniting in large numbers, slay even a powerful foe, like
bees killing the despoiler of the honey by force of numbers alone. (As
regards thyself), O king, like the sun that sustaineth as well as slayeth
creatures by his rays, adopt thou the ways of the sun. To protect one's
kingdom and cherish the people duly, as done by our ancestors, O king,
is, it hath been heard by us, a kind of asceticism mentioned even in the
Vedas. By ascetism, O king, a Kshatriya cannot acquire such regions of
blessedness as he can by fair fight whether ending in victory or defeat.
Beholding, O king, this thy distress, the world hath come to the
conclusion that light may forsake the Sun and grace the Moon. And, O
king, good men separately as well as assembling together, converse with
one another, applauding thee and blaming the other. There is this,
moreover, O monarch, viz., that both the Kurus and the Brahmanas,
assembling together, gladly speak of thy firm adherence to truth, in that
thou hast never, from ignorance, from meanness, from covetousness, or
from fear, uttered an untruth. Whatever sin, O monarch, a king committeth
in acquiring dominion, he consumeth it all afterwards by means of
sacrifices distinguished by large gifts. Like the Moon emerging from the
clouds, the king is purified from all sins by bestowing villages on
Brahmanas and kine by thousands. Almost all the citizens as well as the
inhabitants of the country, young or old, O son of the Kuru race, praise
thee, O Yudhishthira! This also, O Bharata, the people are saying amongst
themselves, viz., that as milk in a bag of dog's hide, as the Vedas in a
Sudra, as truth in a robber, as strength in a woman, so is sovereignty in
Duryodhana. Even women and children are repeating this, as if it were a
lesson they seek to commit to memory. O represser of foes, thou hast
fallen into this state along with ourselves. Alas, we also are lost with
thee for this calamity of thine. Therefore, ascending in thy car
furnished with every implement, and making the superior Brahmanas utter
benedictions on thee, march thou with speed, even this very day, upon
Hastinapura, in order that thou mayst be able to give unto Brahmanas the
spoils of victory. Surrounded by thy brothers, who are firm wielders of
the bow, and by heroes skilled in weapons and like unto snakes of
virulent poison, set thou out even like the slayer Vritra surounded by
the Marutas. And, O son of Kunti, as thou art powerful, grind thou with
thy might thy weak enemies, like Indra grinding the Asuras; and snatch
thou from Dhritarashtra's son the prosperity he enjoyeth. There is no
mortal that can bear the touch of the shafts furnished with the feathers
of the vulture and resembling snakes of virulent poison, that would be
shot from the Gandiva. And, O Bharata, there is not a warrior, nor an
elephant, nor a horse, that is able to bear the impetus of my mace when I
am angry in battle. Why, O son of Kunti, should we not wrest our kingdom
from the foe, fighting with the aid of the Srinjayas and Kaikeyas, and
the bull of the Vrishni race? Why, O king, should we not succeed in
wresting the (sovereignty of the) earth that is now in the hands of the
foe, if, aided by a large force, we do but strive?"



SECTION XXXIV

Vaisampayana said, "Thus addressed by Bhimasena, the high-souled king
Ajatasatru firmly devoted to truth, mustering his patience, after a few
moments said these words, 'No doubt, O Bharata, all this is true. I
cannot reproach thee for thy torturing me thus by piercing me with thy
arrowy words. From my folly alone hath this calamity come against you. I
sought to cast the dice desiring to snatch from Dhritarashtra's son his
kingdom with the sovereignty. It was therefore that, that cunning
gambler--Suvala's son--played against me on behalf of Suyodhana. Sakuni,
a native of the hilly country, is exceedingly artful. Casting the dice in
the presence of the assembly, unacquainted as I am with artifices of any
kind, he vanquished me artfully. It is, therefore, O Bhimasena, that we
have been overwhelmed with this calamity. Beholding the dice favourable
to the wishes of Sakuni in odds and evens, I could have controlled my
mind. Anger, however, driveth off a person's patience. O child, the mind
cannot be kept under control when it is influenced by hauteur, vanity, or
pride. I do not reproach thee, O Bhimasena, for the words thou usest. I
only regard that what hath befallen us was pre-ordained. When king
Duryodhana, the son of Dhritarashtra, coveting our kingdom, plunged us
into misery and even slavery, then, O Bhima, it was Draupadi that rescued
us. When summoned again to the assembly for playing once more, thou
knowest as well as Arjuna what Dhritarashtra's son told me, in the
presence of all the Bharatas, regarding the stake for which we were to
play. His words were, O prince Ajatsatru, (if vanquished), thou shalt
have with all thy brothers, to dwell, to the knowledge of all men, for
twelve years in the forest of thy choice, passing the thirteenth year in
secrecy. If during the latter period, the spies of the Bharatas, hearing
of thee, succeed in discovering thee, thou shalt have again to live in
the forest for the same period, passing once more the last year in
secrecy. Reflecting upon this, pledge thyself to it. As regards myself, I
promise truly in this assembly of the Kurus, that if thou canst pass this
time confounding my spies and undiscovered by them, then, O Bharata, this
kingdom of the five rivers is once more thine. We also, O Bharata, if
vanquished by thee, shall, all of us, abandoning all our wealth, pass the
same period, according to the same rules. Thus addressed by the prince, I
replied unto him in the midst of all the Kurus, 'So be it!' The wretched
game then commenced. We were vanquished and have been exiled. It is for
this that we are wandering miserably over different woody regions
abounding with discomfort. Suyodhana, however, still dissatisfied, gave
himself up to anger, and urged the Kurus as also all those under his sway
to express their joy at our calamity. Having entered into such an
agreement in the presence of all good men, who dareth break it for the
sake of a kingdom on earth? For a respectable person, I think, even death
itself is lighter than the acquisition of sovereignty by an act of
transgression. At the time of the play, thou hadst desired to burn my
hands. Thou wert prevented by Arjuna, and accordingly didst only squeeze
thy own hands. If thou couldst do what thou hadst desired, could this
calamity befall us? Conscious of thy prowess, why didst thou not, O
Bhima, say so before we entered into such an agreement? Overwhelmed with
the consequence of our pledge, and the time itself having passed, what is
the use of thy addressing me these harsh words? O Bhima, this is my great
grief that we could not do anything even beholding Draupadi persecuted in
that way. My heart burneth as if I have drunk some poisonous liquid.
Having, however, given that pledge in the midst of the Kuru heroes, I am
unable to violate it now. Wait, O Bhima, for the return of our better
days, like the scatterer of seeds waiting for the harvest. When one that
hath been first injured, succeedeth in revenging himself upon his foe at
a time when the latter's enmity hath borne fruit and flowers, he is
regarded to have accomplished a great thing by his prowess. Such a brave
person earneth undying fame. Such a man obtaineth great prosperity. His
enemies bow down unto him, and his friends gather round him, like the
celestials clustering round Indra for protection. But know, O Bhima, my
promise can never be untrue. I regard virtue as superior to life itself
and a blessed state of celestial existence. Kingdom, sons, fame,
wealth,--all these do not come up to even a sixteenth part of truth.'



SECTION XXXV

Bhima said, 'O king, unsubstantial as thou art like froth, unstable like
a fruit (falling when ripe), dependent on time, and mortal, having
entered into an agreement in respect of time, which is infinite and
immeasurable, quick like a shaft or flowing like a stream, and carrying
everything before it like death itself, how canst regard it as available
by thee? How can he, O son of Kunti, wait whose life is shortened every
moment, even like a quantity of collyrium that is lessened each time a
grain is taken up by the needle? He only whose life is unlimited or who
knoweth with certitude what the period of his life is, and who knoweth
the future as if it were before his eyes, can indeed wait for the arrival
of (an expected) time. If we wait, O king, for thirteen years, that
period, shortening our lives, will bring us nearer to death. Death is
sure to overtake every creature having a corporeal existence. Therefore,
we should strive for the possession of our kingdom before we die. He that
faileth to achieve fame, by failing to chastise his foes, is like an
unclean thing. He is a useless burden on the earth like an incapacitated
bull and perisheth ingloriously. The man who, destitute of strength, and
courage, chastiseth not his foes, liveth in vain, I regard such a one as
low-born. Thy hand can rain gold; thy fame spreadeth over the whole
earth; slaying thy foes, therefore, in battle, enjoy thou the wealth
acquired by the might of thy arms. O repressor of all foes, O king, if a
man slaying his injurer, goeth the very day into hell, that hell becometh
heaven to him. O king, the pain one feeleth in having to suppress one's
wrath is more burning than fire itself. Even now I burn with it and
cannot sleep in the day or the night. This son of Pritha, called
Vibhatsu, is foremost in drawing the bow-string. He certainly burneth
with grief, though he liveth here like a lion in his den. This one that
desireth to slay without aid all wielders of the bow on earth, represseth
the wrath that riseth in his breast, like a mighty elephant. Nakula,
Sahadeva, and old Kunti--that mother of heroes, are all dumb, desiring to
please thee. And all our friends along with the Srinjayas equally desire
to please thee. I alone, and Prativindhya's mother speak unto thee
burning with grief. Whatever I speak unto thee is agreeable to all of
them, for all of them plunged in distress, eagerly wish for battle. Then,
O monarch, what more wretched a calamity can overtake us that our kingdom
should be wrested from us by weak and contemptible foes and enjoyed by
them? O king, from the weakness of thy disposition thou feelest shame in
violating thy pledge. But, O slayer of foes, no one applaudeth thee for
thus suffering such pain in consequence of the kindliness of thy
disposition. Thy intellect, O king, seeth not the truth, like that of a
foolish and ignorant person of high birth who hath committed the words of
the Vedas to memory without understanding their sense. Thou art kind like
a Brahmana. How hast thou been born in the Kshatriya order? They that are
born in the Kshatriya order are generally of crooked hearts. Thou hast
heard (recited) the duties of kings, as promulgated by Manu, fraught with
crookedness and unfairness and precepts opposed to tranquillity and
virtue. Why dost thou then, O king, forgive the wicked sons of
Dhritarashtra? Thou hast intelligence, prowess, learning and high birth.
Why dost thou then, O tiger among men, act in respect of thy duties, like
a huge snake that is destitute of motion? O son of Kunti, he that
desireth to conceal us, only wisheth to conceal the mountains of Himavat
by means of a handful of grass. O son of Pritha, known as thou art over
whole earth, thou wilt not be able to live unknown, like the sun that can
never course through the sky unknown to men. Like a large tree in a
well-watered region with spreading branches and flowers and leaves, or
like Indra's elephant, how will Jishnu live unknown? How also will these
children, the brothers, Nakula and Sahadeva, equal unto a couple of young
lions, both live in secret? How, O son of Pritha, will Krishna--the
daughter of Drupada--a princess and mother of heroes, of virtuous deeds
and known over all the world, live unknown? Me also, everybody knoweth
from my boyhood. I do not see how I can live unknown. As well mighty
mountains of Meru be sought to be concealed. Then, again, many kings had
been expelled by us from their kingdom. These kings and princes will all
follow the bad son of Dhritarashtra, for robbed and exiled by us, they
have not still become friendly. Desiring to do good unto Dhritarashtra,
they will certainly seek to injure us. They will certainly set against us
numerous spies in disguise. If these discover us and report their
discovery, a great danger will overtake us. We have already lived in the
woods full thirteen months. Regard them, O king, for their length as
thirteen years. The wise have said that a month is a substitute for a
year, like the pot-herb that is regarded as a substitute for the Soma.
Or, (if thou breakest thy pledge), O king, thou mayst free thyself from
this sin by offering good savoury food to a quiet bull carrying sacred
burdens. Therefore, O king resolve thou to slay thy enemies. There is no
virtue higher than fighting, for every Kshatriya!"



SECTION XXXVI

Vaisampayana said, "Hearing those words of Bhima, Yudhishthira. the son
of Kunti--tiger among men and slayer of all foes--began to sigh heavily,
and reflect in silence. And he thought within himself, 'I have heard
recited the duties of kings, also all truths about the duties of the
different orders. He is said to observe those duties truly who keepeth
them before his eyes, so as to regulate his conduct both in the present
and the future. Knowing as I do the true course of virtue, which, however
is so very difficult of being known, how can I forcibly grind virtue down
like grinding the mountains of Meru? Having reflected so for a moment,
and settled what he should do, he replied unto Bhima as follows without
allowing him another word:

"O thou of mighty arms, it is even so as thou hast said. But, O thou
foremost of speakers, listen now to another word I say. Whatever sinful
deeds, O Bhima, one seeketh to achieve, depending on his courage alone,
become always a source of pain. But, O thou of mighty arms, whatever is
begun with deliberation, with well-directed prowess, with all appliances,
and much previous thought, is seen to succeed. The gods themselves favour
such designs. Hear from me something about what, proud of thy might, O
Bhima, and led away by thy restlessness, thou thinkest should be
immediately begun. Bhurisravas, Sala, the mighty Jarasandha, Bhishma,
Drona, Karna, the mighty son of Drona, Dhritarashtra's sons--Duryodhana
and others--so difficult of being vanquished, are all accomplished in
arms and ever ready for battle with us. Those kings and chiefs of the
earth also who have been injured by us, have all adopted the side of the
Kauravas, and are bound by ties of affection to them. O Bharata, they are
engaged in seeking the good of Duryodhana and not of us. With full
treasures and aided by large forces, they will certainly strive their
best in battle. All the officers also of the Kuru army together with
their sons and relatives, have been honoured by Duryodhana with wealth
and luxuries. Those heroes are also much regarded by Duryodhana. This is
my certain conclusion that they will sacrifice their lives for Duryodhana
in battle. Although the behaviour of Bhishma, Drona, and the illustrious
Kripa, is the same towards us as towards them, yet, O thou of mighty
arms, this is my certain conclusion that in order to pay off the royal
favours they enjoy, they will throw their very lives, than which there is
nothing dearer, in battle. All of them are masters of celestial weapons,
and devoted to the practice of virtue. I think they are incapable of
being vanquished even by gods led by Vasava himself. There is again
amongst them that mighty warrior--Karna--impetuous, and ever wrathful,
master of all weapons, and invincible, and encased in impenetrable mail.
Without first vanquishing in battle all those foremost of men, unaided as
thou art, how canst thou slay Duryodhana? O Vrikodara, I cannot sleep
thinking of the lightness of hand of that Suta's son, who, I regard, is
the foremost of all wielders of the bow!"

"Vaisampayana continued, "Hearing these words of Yudhishthira, the
impetuous Bhima became alarmed, and forbore from speaking anything. And
while the sons of Pandu were thus conversing with each other, there came
to that spot the great ascetic Vyasa, the son of Satyavati. And as he
came, the sons of Pandu worshipped him duly. Then that foremost of all
speakers, addressing Yudhishthira, said, O, Yudhishthira, O thou of
mighty arms, knowing by spiritual insight what is passing in thy heart, I
have come to thee, O thou bull among men! The fear that is in thy heart,
arising from Bhishma, and Drona, and Kripa, and Karna, and Drona's son,
and prince Duryodhana, and Dussasana, I will dispell, O slayer of all
foes, by means of an act enjoined by the ordinance. Hearing it from me,
accomplish it thou with patience, and having accomplished it, O king,
quell this fever of thine soon.'"

That foremost of speakers then, the son of Parasara, taking Yudhishthira
to a corner, began to address him in words of deep import, saying, 'O
best of the Bharatas, the time is come for thy prosperity, when, indeed
Dhananjaya--that son of Pritha--will slay all thy foes in battle. Uttered
by me and like unto success personified, accept from me this knowledge
called Pratismriti that I impart to thee, knowing thou art capable of
receiving it. Receiving it (from thee), Arjuna will be able to accomplish
his desire. And let Arjuna, O son of Pandu, go unto Mahendra and Rudra,
and Varuna, and Kuvera, and Yama, for receiving weapon from them. He is
competent to behold the gods for his asceticism and prowess. He is even a
Rishi of great energy, the friend of Narayana; ancient, eternal a god
himself, invincible, ever successful, and knowing no deterioration. Of
mighty arms, he will achieve mighty deeds, having obtained weapons from
Indra, and Rudra, and the Lokapalas, O son of Kunti, think also of going
from this to some other forest that may, O king, be fit for thy abode. To
reside in one place for any length of time is scarcely pleasant. In thy
case, it might also be productive of anxiety to the ascetics. And as thou
maintainest numerous Brahmanas versed in the Vedas and the several
branches thereof, continued residence here might exhaust the deer of this
forest, and be destructive of the creepers and plants.'"

Vaisampayana continued, "Having addressed him thus, that illustrious and
exalted ascetic Vyasa, of great wisdom, acquired with the mysteries of
the world, then imparted unto the willing Yudhishthira the just, who had
meanwhile purified himself, that foremost of sciences. And bidding
farewell unto the son of Kunti, Vyasa disappeared then and there. The
virtuous and intelligent Yudhishthira, however, having obtained that
knowledge carefully retained it in his mind and always recited it on
proper occasions. Glad of the advice given him by Vyasa, the son of Kunti
then, leaving the wood Dwaitavana went to the forest of Kamyaka on the
banks of the Saraswati. And, O king, numerous Brahmanas of ascetic merit
and versed in the science of orthoepy and orthography, followed him like
the Rishis following the chief of the celestials. Arrived at Kamyaka,
those illustrious bulls amongst the Bharata took up their residence there
along with their friends and attendants. And possessed of energy, those
heroes, O king, lived there for some time, devoted to the exercise of the
bow and hearing all the while the chanting of the Vedas. And they went
about those woods every day in search of deer, armed with pure arrows.
And they duly performed all the rites in honour of the Pitris, the
celestials and the Brahmanas."



SECTION XXXVII

Vaisampayana said, "After some time, Yudhishthira the just, remembering
the command of the Muni (Vyasa) and calling unto himself that bull among
men--Arjuna--possessed of great wisdom, addressed him in private. Taking
hold of Arjuna's hands, with a smiling face and in gentle accents, that
chastiser of foes--the virtuous Yudhishthira--apparently after reflecting
for a moment, spake these words in private unto Dhananjaya, 'O Bharata,
the whole science of arms dwelleth in Bhishma, and Drona, and Kripa, and
Karna, and Drona's son. They fully know all sorts of Brahma and celestial
and human and Vayavya weapons, together with the modes of using and
warding them off. All of them are conciliated and honoured and gratified
by Dhritarashtra's son who behaveth unto them as one should behave unto
his preceptor. Towards all his warriors Dhritarashtra's son behaveth with
great affection; and all the chiefs honoured and gratified by him, seek
his good in return. Thus honoured by him, they will not fail to put forth
their might. The whole earth, besides, is now under Duryodhana's sway,
with all the villages and towns, O son of Pritha, and all the seas and
woods and mines! Thou alone art our sole refuge. On thee resteth a great
burden. I shall, therefore, O chastiser of all foes, tell thee what thou
art to do now. I have obtained a science from Krishna Dwaipayana. Used by
thee, that science will expose the whole universe to thee. O child,
attentively receive thou that science from me, and in due time (by its
aid) attain thou the grace of the celestials. And, O bull of the Bharata
race, devote thyself to fierce asceticism. Armed with the bow and sword,
and cased in mail, betake thyself to austerities and good vows, and go
thou northwards, O child, without giving way to anybody. O Dhananjaya,
all celestial weapons are with Indra. The celestials, from fear of
Vritra, imparted at the time all their might to Sakra. Gathered together
in one place, thou wilt obtain all weapons. Go thou unto Sakra, he will
give thee all his weapons. Taking the bow set thou out this very day in
order to behold Purandara."

Vaisampayana continued, "Having said this, the exalted Yudhishthira the
just, imparted that science unto Arjuna. And the elder brother having
communicated with due rites the knowledge unto his heroic brother, with
speech and body and mind under perfect control, commanded him to depart.
And at the command of Yudhishthira, the strong-armed Arjuna, taking up
the Gandiva as also his inexhaustible quivers, and accoutred in mail and
gauntlets and finger-protectors made of the skin of the guana, and having
poured oblations into the fire and made the Brahmanas to utter
benedictions after gifts, set out (from Kamyaka) with the objects of
beholding Indra. And armed with the bow, the hero, at the time of setting
out heaved a sigh and cast a look upwards for achieving the death of
Dhritarashtra's sons. And beholding Kunti's son thus armed and about to
set out, the Brahmanas and Siddhas and invisible spirits addressed him,
saying, 'O son of Kunti, obtain thou soon what thou wishest.' And the
Brahmanas, also uttering benedictions said, 'Achieve thou the object thou
hast in view. Let victory be truly thine.' And beholding the heroic
Arjuna, of thighs stout as the trunks of the Sala, about to set out
taking away with him the hearts of all, Krishna addressed him saying, 'O
thou strong-armed one, let all that Kunti had desired at thy birth, and
let all that thou desirest, be accomplished, O Dhananjaya! Let no one
amongst us be ever again born in the order of Kshatriyas. I always bow
down unto the Brahmanas whose mode of living is mendicancy. This is my
great grief that the wretch Duryodhana beholding me in the assembly of
princes mockingly called me a cow! Besides this he told me in the midst
of that assembly many other hard things. But the grief I experience at
parting with thee is far greater than any I felt at those insults.
Certainly, in thy absence, thy brothers will while away their waking
hours in repeatedly talking of thy heroic deeds! If, however, O son of
Pritha, thou stayest away for any length of time, we shall derive no
pleasure from our enjoyments or from wealth. Nay, life itself will be
distasteful to us. O son of Pritha, our weal, and woe, life and death,
our kingdom and prosperity, are all dependent on thee. O Bharata, I bless
thee, let success be thine. O sinless one, thy (present) task thou wilt
be able to achieve even against powerful enemies. O thou of great
strength, go thou to win success with speed. Let dangers be not thine. I
bow to Dhatri and Vidhatri! I bless thee. Let prosperity be thine. And, O
Dhananjaya, let Hri, Sree, Kirti, Dhriti, Pushti, Uma, Lakshmi,
Saraswati, all protect thee on thy way, for thou ever worshippest thy
elder brother and ever obeyest his commands. And, O bull of the Bharata
race, I bow to the Vasus, the Rudras and Adityas, the Manilas, the
Viswadevas, and the Sadhyas, for procuring thy welfare. And, O Bharata,
be thou safe from all spirits of mischief belonging to the sky, the
earth, and the heaven, and from such other spirits generally.'"

Vaisampayana continued, "Krishna, the daughter of Yajnasena, having
uttered these benedictions, ceased. The strong-armed son of Pandu then,
having walked round his brothers and round Dhaumya also, and taking up
his handsome bow, set out. And all creatures began to leave the way that
Arjuna of great energy and prowess, urged by the desire of beholding
Indra, took. And that slayer of foes passed over many mountains inhabited
by ascetics, and then reached the sacred Himavat, the resort of the
celestials. And the high-souled one reached the sacred mountain in one
day, for like the winds he was gifted with the speed of the mind, in
consequence of his ascetic austerities. And having crossed the Himavat,
as also the Gandhamadana, he passed over many uneven and dangerous spots,
walking night and day without fatigue. And having reached Indrakila,
Dhananjaya stopped for a moment. And then he heard a voice in the skies,
saying, 'Stop!' And hearing that voice, the son of Pandu cast his glances
all around. And Arjuna, capable of using his left hand with skill equal
to that of his right hand, then beheld before him an ascetic under the
shade of a tree, blazing with Brahma brilliancy, of a tawny colour, with
matted locks, and thin. And the mighty ascetic, beholding Arjuna stop at
t at place, addressed him, saying, 'Who art thou, O child, arrived hither
with bow and arrows, and cased in mail and accoutred in scabbard and
gauntlet, and (evidently) wedded to the customs of the Kshatriya? There
is no need of weapons here. This is the abode of peaceful Brahmanas
devoted to ascetic austerities without anger or joy. There is no use for
the bow here, for there is no dispute in this place of any kind.
Therefore throw away, O child, this bow of thine. Thou hast obtained a
pure state of life by coming here. O hero, there is no man who is like
thee in energy and prowess.' That Brahmana thus addressed Arjuna, with a
smiling face, repeatedly. But he succeeded not in moving Arjuna, firmly
devoted to his purpose. The regenerate one, glad at heart, smilingly
addressed Arjuna once more, saying, 'O slayer of foes, blest be thou! I
am Sakra: ask thou the boon thou desirest.' Thus addressed, that
perpetuator of the Kuru race, the heroic Dhananjaya bending his head and
joining his hands, replied unto him of a thousand eyes, saying, 'Even
this is the object of my wishes; grant me this boon, O illustrious one. I
desire to learn from thee all the weapons.' The chief of the celestials
then, smiling, replied unto him cheerfully, saying, 'O Dhananjaya, when
thou hast reached this region, what need is there of weapons? Thou hast
already obtained a pure state of life. Ask thou for the regions of bliss
that thou desirest.' Thus addressed, Dhananjaya replied unto him o a
thousand eyes, saying, 'I desire not regions of bliss, nor objects of
enjoyment, nor the state of a celestial; what is this talk about
happiness? O chief of the celestials, I do not desire the prosperity of
all the gods. Having left my brothers behind me in the forest, and
without avenging myself on the foe, shall I incur the opprobrium for all
ages of all the world." Thus addressed, the slayer of Vritra, worshipped
of the worlds, consoling him with gentle words, spare unto the son of
Pandu, saying, 'When thou art able to behold the three-eyed
trident-bearing Siva, the lord of all creatures, it is then, O child,
that I will give thee all the celestial weapons. Therefore, strive thou
to obtain the sight of the highest of the gods; for it is only after thou
hast seen him. O son of Kunti, that thou will obtain all thy wishes.'
Having spoken thus unto Phalguna, Sakra disappeared then and there, and
Arjuna, devoting himself to asceticism, remained at that spot."



SECTION XXXVIII

(Kairata Parva)

Janemejaya said, "O illustrious one, I desire to hear in detail the
history of the acquisition of weapons by Arjuna of spotless deeds. O tell
me how that tiger among men, Dhananjaya, of mighty arms and possessed of
great energy, entered that solitary forest without fear. And, O thou
foremost of those acquainted with the Veda, what also did Arjuna do while
dwelling there? How also were the illustrious Sthanu and the chief of the
celestials gratified by him? O thou best of regenerate ones, I desire to
hear all this under thy favour. Thou art omniscient; thou knowest all
about the gods and all about men. O Brahmana, the battle that took place
of old between Arjuna--that foremost of smiters never defeated in
battle--and Bhava was highly extraordinary and without parallel. It
maketh one's hair stand on end to hear of it. Even the hearts of those
lions among men--the brave sons of Pritha--trembled in consequence of
wonder and joy and a sense of their own inferiority. O tell me in full
what else Arjuna, did I do not see even the most trivial thing to Jishnu
that is censurable. Therefore, recite to me in full the history of that
hero."

Vaisampayana said, "O tiger among Kurus, I shall recite to thee that
narration, excellent and extensive and unrivalled, in connection with the
illustrious hero. O sinless one, hear in detail the particulars about
Arjuna's meeting with the three-eyed god of gods, and his contact with
the illustrious god's person!

"At Yudhishthira's command, Dhananjaya of immeasurable prowess set out
(from Kamyaka) to obtain a sight of Sakra, the chief of the celestials
and of Sankara, the god of gods. And the strong-armed Arjuna of great
might set out armed with his celestial bow and a sword with golden hilt,
for the success of the object he had in view, northwards, towards the
summit of the Himavat. And, O king, that first of all warriors in the
three worlds, the son of Indra, with a calm mind, and firmly adhering to
his purpose, then devoted himself, without the loss of any time, to
ascetic austerities. And he entered, all alone, that terrible forest
abounding with thorny plants and trees and flowers and fruits of various
kinds, and inhabited by winged creatures of various species, and swarming
with animals of diverse kinds, and resorted to by Siddhas and Charanas.
And when the son of Kunti entered that forest destitute of human beings,
sounds of conchs and drums began to be heard in the heavens. And a thick
shower of flowers fell upon the earth, and the clouds spreading over the
firmament caused a thick shade. Passing over those difficult and woody
regions at the foot of the great mountains, Arjuna soon reached the
breast of the Himavat; and staying there for sometime began to shine in
his brilliancy. And he beheld there numerous trees with expanding
verdure, resounding with the melodious notes of winged warblers. And he
saw there rivers with currents of the lapis lazuli, broken by the fierce
eddies here and there, and echoing with the notes of swans and ducks and
cranes. And the banks of those rivers resounded with the mellifluous
strains of the male Kokilas and the notes of peacocks and cranes. And the
mighty warrior, beholding those rivers of sacred and pure and delicious
water and their charming banks, became highly delighted. And the
delighted Arjuna of fierce energy and high soul then devoted himself to
rigid austerities in that delightful and woody region. Clad in rags made
of grass and furnished with a black deerskin and a stick, he commenced to
eat withered leaves fallen upon the ground. And he passed the first
month, by eating fruits at the interval of three nights; and the second
by eating at the interval of the six nights; and the third by eating at
the interval of a fortnight. When the fourth month came, that best of the
Bharatas--the strong-armed son of Pandu--began to subsist on air alone.
With arms upraised and leaning upon nothing and standing on the tips of
his toes, he continued his austerities. And the illustrious hero's locks,
in consequence of frequent bathing took the hue of lightning or the
lotus. Then all the great Rishis went together unto the god of the Pinaka
for representing unto him about the fierce asceticism of Pritha's son.
And bowing unto that god of gods, they informed him of Arjuna's
austerities saying, 'This son of pritha possessed of great energy is
engaged in the most difficult of ascetic austerities on the breast of the
Himavat. Heated with his asceticism, the earth is smoking all round, O
god of gods. We do not know what his object is for which he is engaged in
these austerities. He, however, is causing us pain. It behoveth thee to
prevent him!' Hearing these words of those munis with souls under perfect
control, the lord of all creatures--the husband of Uma said, 'It behoveth
you not to indulge in any grief on account of Phalguna! Return ye all
cheerfully and with alacrity to the places whence ye have come. I know
the desire that is in Arjuna's heart. His wish is not for heaven, nor for
prosperity, nor for long life. And I will accomplish, even, this day, all
that is desired by him.'"

Vaisampayana continued, "The truth-speaking Rishis, having heard these
words of Mahadeva, became delighted, and returned to their respective
abodes."



SECTION XXXIX

Vaisampayana said, "After all those illustrious ascetics had gone away,
that wielder of the Pinaka and cleanser of all sins--the illustrious
Hara--assuming the form of a Kirata resplendent as a golden tree, and
with a huge and stalwart form like a second Meru, and taking up a hand
some bow and a number of arrows resembling snakes of virulent poison, and
looking like an embodiment of fire, came quickly down on the breast of
Himavat. And the handsome god of gods was accompanied by Uma in the guise
of a Kirata woman, and also by a swarm of merry spirits of various forms
and attire, and by thousands of women in the form and attire of Kiratas.
And, O king, that region suddenly blazed up in beauty, in consequence of
the arrival of the god of gods in such company. And soon enough a solemn
stillness pervaded the place. The sounds of springs, and water-courses,
and of birds suddenly ceased. And as the god of gods approached Pritha's
son of blameless deeds, he beheld a wonderful sight, even that of a
Danava named Muka, seeking, in the form of a boar, to slay Arjuna.
Phalguna, at the sight of the enemy seeking to slay him, took up the
Gandiva and a number of arrows resembling snakes of virulent poison. And
stringing his bow and filling the air with its twang, he addressed the
boar and said, 'I have come here but done thee no injury. As thou seekest
to slay me, I shall certainly send thee to the abode of Yama.' And
beholding that firm wielder of the bow--Phalguna--about to slay the boar,
Sankara in the guise of a Kirata suddenly bade him stop saying, 'The boar
like the mountain of Indrakila in hue hath been aimed at by me first';
Phalguna, however, disregarding these words, struck the boar. The Kirata
also blazing splendour, let fly an arrow like flaming fire and resembling
the thunderbolt at the same object. And the arrows thus shot by both fell
at the same instant of time upon the wide body of Muka, hard as adamant.
And the two shafts fell upon the boar with a loud sound, even like that
of Indra's thunderbolt and the thunder of the clouds falling together
upon the breast of a mountain. And Muka, thus struck by two shafts which
produced numerous arrows resembling snakes of blazing mouths, yielded up
his life, assuming once more his terrible Rakshasa form. Jishnu--that
slayer of foes--then beheld before him that person, of form blazing as
god, and attired in the dress of a Kirata and accompanied by many women.
And beholding him, the son of Kunti with a joyous heart addressed him
smilingly and said, 'Who art thou that thus wanderest in these solitary
woods, surrounded by women? thou of the splendour of gold, art thou not
afraid of this terrible forest? Why, again, didst thou shoot the boar
that was first aimed at by me? This Rakshasa that came hither, listlessly
or with the object, of slaying me, had been first aimed at by me. Thou
shalt not, therefore, escape from me with life. Thy behaviour towards me
is not consistent with the customs of the chase. Therefore, O
mountaineer, I will take thy life.' Thus addressed by the son of Pandu,
the Kirata, smiling replied unto his capable of wielding the bow with his
left hand, in soft words, saying, 'O hero, thou needst not be anxious on
my account. This forest land is proper abode for us who always dwell in
the woods. Respecting thyself, however, I may inquire, why thou hast
selected thy abode here amid such difficulties. We, O ascetic, have our
habitation in these woods abounding in animals of all kinds. Why dost
thou, so delicate and brought up in luxury and possessed of the splendour
of fire, dwell alone in such a solitary region?' Arjuna said, 'Depending
on the Gandiva and arrows blazing like fire, I live in this great forest,
like a second Pavaki. Thou hast seen how this monster--this terrible
Rakshasa--that came hither in the form of an animal, hath been slain by
me.' The Kirata replied, 'This Rakshasa, first struck with the shot from
my bow, was killed and sent to the regions of Yama by me. He was first
aimed at by me. And it is with my shot that he has been deprived of life.
Proud of thy strength, it behoveth thee not to impute thy own fault to
others. Thou art thyself in fault, O wretch, and, therefore, shalt not
escape from me with life. Stay thou: I will shoot at thee shafts like
thunderbolts. Strive thou also and shoot, to the best of thy power, thy
arrows at me.' Hearing these words of the Kirata, Arjuna became angry,
and attacked him with arrows. The Kirata, however, with a glad heart
received all those shafts upon himself, repeatedly saying, 'Wretch,
wretch, shoot thou best arrows capable of piercing into the very vitals.'
Thus addressed, Arjuna, began to shower his arrows on him. Both of them
then became angry and, engaging in fierce conflict, began to shoot at
each other showers of arrows, each resembling a snake of virulent poison.
And Arjuna rained a perfect shower of arrows on the Kirata, Sankara,
however, bore that downpour on him with a cheerful heart. But the wielder
of the Pinaka, having borne that shower of arrows for a moment, stood
unwounded, immovable like a hill. Dhananjaya, beholding his arrowy shower
become futile, wondered exceedingly, repeatedly saying, 'Excellent!
Excellent! Alas, this mountaineer of delicate limbs, dwelling on the
heights of the Himavat, beareth, without wavering, the shafts shot from
the Gandiva! Who is he? Is he Rudra himself, or some other god, or a
Yaksha, or an Asura? The gods sometimes do descend on the heights of the
Himavat. Except the god who wieldeth the Pinaka, there is none rise that
can bear the impetuosity of the thousands of arrows shot by me from the
Gandiva. Whether he is a god or a Yaksha, in fact, anybody except Rudra,
I shall soon send him, with my shafts, to the regions of Yama.' Thus
thinking, Arjuna, with a cheerful heart, began, O king, to shoot arrows
by hundreds, resembling in splendour the rays of the sun. That downpour
of shafts, however, the illustrious Creator of the worlds--the wielder of
the trident--bore with a glad heart, like a mountain bearing a shower of
rocks. Soon, however, the arrows of Phalguna were exhausted. And noticing
this fact, Arjuna became greatly alarmed. And the son of Pandu then began
to think of the illustrious god Agni who had before, during the burning
of the Khandava, given him a couple of inexhaustible quivers. And he
began to think, 'Alas, my arrows are all exhausted. What shall I shoot
now from my bow? Who is this person that swalloweth my arrows? Slaying
him with the end of my bow, as elephants are killed with lances, I shall
send him to the domains of the mace-bearing Yama.' The illustrious Arjuna
then, taking up his bow and dragging the Kirata with his bow-string,
struck him some fierce blows that descended like thunderbolts. When,
however, that slayer of hostile heroes--the son of Kunti--commenced the
conflict with the end of the bow, the mountaineer snatched from his hands
that celestial bow. And beholding his bow snatched from him, Arjuna took
up his sword, and wishing to end the conflict, rushed at his foe. And
then the Kuru prince, with the whole might of his arms, struck that sharp
weapon upon the head of the Kirata, a weapon that was incapable of being
resisted even by solid rocks. But that first of swords, at touch of the
Kirata's crown, broke into pieces. Phalguna then commenced the conflict
with trees and stones. The illustrious god in the form of the huge-bodied
Kirata, however, bore that shower of trees and rocks with patience. The
mighty son of Pritha then, his mouth smoking with wrath, struck the
invincible god in the form of a Kirata, with hi clenched fists, blows
that descended like thunderbolts. The god in the Kirata form returned
Phalguna's blows with fierce blows resembling the thunderbolts of Indra.
And in consequence of that conflict of blows between the son of Pandu and
the Kirata, there arose in that place loud and frightful sounds. That
terrible conflict of blows, resembling the conflict of yore between
Vritra and Vasava, lasted but for a moment. The mighty Jishnu clasping
the Kirata began to press him with his breast, but the Kirata, possessed
of great strength pressed the insensible son of Pandu with force. And in
consequence of the pressure of their arms and of their breasts, their
bodies began to emit smoke like charcoal in fire. The great god then,
smiting the already smitten son of Pandu, and attacking him in anger with
his full might, deprived him of his senses. Then, O Bharata, Phalguna,
thus pressed by the god of the gods, with limbs, besides, bruised and
mangled, became incapable of motion and was almost reduced to a ball of
flesh. And struck by the illustrious god, he became breathless and,
falling down on earth without power of moving, looked like one that was
dead. Soon, however, he regained consciousness, and, rising from his
prostrate position, with body covered with blood, became filled with
grief. Mentally prostrating himself before the gracious god of gods, and
making a clay image of that deity, he worshipped it, with offerings of
floral garlands. Beholding, however, the garland that he had offered to
the clay image of Bhava, decking the crown of the Kirata, that best of
Pandu's sons became filled with joy and regained his ease. And he
prostrated himself thereupon at the feet of Bhava, and the god also was
pleased with him. And Hara, beholding the wonder of Arjuna and seeing
that his body had been emaciated with ascetic austerities, spake unto him
in a voice deep as the roaring of the clouds, saying, 'O Phalguna, I have
been pleased with thee for thy act is without a parallel. There is no
Kshatriya who is equal to thee in courage, and patience. And, O sinless
one, thy strength and prowess are almost equal to mine. O mighty-armed
one, I have been pleased with thee. Behold me, O bull of the Bharata
race! O large-eyed one! I will grant thee eyes (to see me in my true
form). Thou wert a Rishi before. Thou wilt vanquish all thy foes, even
the dwellers of heaven; I will as I have been pleased with thee, grant
thee an irresistible weapon. Soon shall thou be able to wield that weapon
of mine."

Vaisampayana continued, "Phalguna then beheld him--Mahadeva--that god of
blazing splendour-that wielder of the Pinaka-that one who had his abode
on the mountains (of Kailasa)--accompanied by Uma. Bending down on his
knee and bowing with his head, that conqueror of hostile cities-the son
of Pritha-worshipped Hara and inclined him to grace. And Arjuna said, 'O
Kapardin, O chief of all gods, O destroyer of the eyes of Bhaga, O god of
gods, O Mahadeva, O thou of blue throat, O thou of matted locks, I know
thee as the Cause of all causes. O thou of three eyes, O lord of all!
Thou art the refuge of all the gods! This universe hath sprung from thee.
Thou art incapable of being vanquished by the three worlds of the
celestials, the Asuras, and men. Thou art Siva in the form of Vishnu, and
Vishnu in the form of Siva. Thou destroyedest of old the great sacrifice
of Daksha. O Hari, O Rudra, I bow to thee. Thou hast an eye on thy
forehead. O Sarva, O thou that rainest objects of desire, O bearer of the
trident, O wielder of the Pinaka, O Surya, O thou of pure body, O Creator
of all, I bow to thee. O lord of all created things, I worship thee to
obtain thy grace. Thou art the lord of the Ganas, the source of universal
blessing, the Cause of the causes of the universe. Thou art beyond the
foremost of male beings, thou art the highest, thou art the subtlest, O
Hara! O illustrious Sankara, it behoveth thee to pardon my fault. It was
even to obtain a sight of thyself that I came to this great mountain,
which is dear to thee and which is the excellent abode of ascetics. Thou
art worshipped of all worlds. O lord, I worship thee to obtain thy grace.
Let not this rashness of mine be regarded as a fault--this combat in
which I was engaged with thee from ignorance. O Sankara, I seek thy
protection. Pardon me all I have done."

Vaisampayana continued, "Endued with great might, the god whose sign was
the bull, taking into his the handsome hands of Arjuna, smilingly replied
unto him, saying, 'I have pardoned thee. And the illustrious Hara,
cheerfully clasping Arjuna with his arms, once more consoling Arjuna said
as follows."



SECTION XL

"Mahadeva said, 'Thou wert in thy former life Nara, the friend of
Narayana. In Vadari wert thou engaged in fierce ascetic austerities for
several thousands of years. In thee as well as in Vishnu--that first of
male beings--dwelleth great might. Ye both, by your might, hold the
universe; O lord, taking up that fierce bow whose twang resembled the
deep roar of the clouds, thou, as well as Krishna, chastisedest the
Danavas during the coronation of Indra. Even this Gandiva is that bow, O
son of Pritha, fit for thy hands. O foremost of male beings, I snatched
it from thee, helped by my powers of illusion. This couple of quivers,
fit for thee, will again be inexhaustible, O son of Pritha! And, O son of
the Kuru race, thy body will be free from pain and disease. Thy prowess
is incapable of being baffled. I have been pleased with thee. And, O
first of male beings, ask thou of me the boon that thou desirest. O
chastiser of all foes, O giver of proper respect, (to those deserving it)
not even in heaven is there any male being who is equal to thee, nor any
Kshatriya who is thy superior.'

"Arjuna said, 'O illustrious god having the bull for thy sign, if thou
wilt grant me my desire, I ask of thee, O lord that fierce celestial
weapon wielded by thee and called Brahmasira--that weapon of terrific
prowess which destroyeth, at the end of the Yuga the entire
universe--that weapon by the help of which, O god of gods, I may under
thy grace, obtain victory in the terrible conflict which shall take place
between myself (on one side), and Karna and Bhishma and Kripa and Drona
(on the other)--that weapon by which I may consume in battle Danavas and
Rakshasas and evil spirits and Pisachas and Gandharvas and Nagas--that
weapon which when hurled with Mantras produceth darts by thousands and
fierce-looking maces and arrows like snakes of virulent poison, and by
means of which I may fight with Bhishma and Drona and Kripa and Karna of
ever abusive tongue, O illustrious destroyer of the eyes of Bhaga, even
this is my foremost desire, viz., that I may be able to fight with them
and obtain success.'

Bhava replied, 'O powerful one. I will give to thee that favourite weapon
of mine called the Pasuputa. O son of Pandu, thou art capable of holding,
hurling, and withdrawing it. Neither the chief himself of the gods, nor
Yama, nor the king of the Yakshas, nor Varuna, nor Vayu, knoweth it. How
could men know anything of it? But, O son of Pritha, this weapon should
not be hurled without adequate cause; for if hurled at any foe of little
might it may destroy the whole universe. In the three worlds with all
their mobile and immobile creatures, there is none who is incapable of
being slain by this weapon. And it may be hurled by the mind, by the eye,
by words, and by the bow.'"

Vaisampayana continued, "Hearing these words, the son of Pritha purified
himself. And approaching the lord of the universe with rapt attention, he
said, 'Instruct me!' Mahadeva then imparted unto that best of Pandu's son
the knowledge of that weapon looking like the embodiment of Yama,
together with all the mysteries about hurling and withdrawing it. And
that weapon thence began to wait upon Arjuna as it did upon Sankara, the
lord of Uma. And Arjuna also gladly accepted it. And at the moment the
whole earth, with its mountains and woods and trees and seas and forests
and villages and towns and mines, trembled. And the sounds of conchs and
drums and trumpets by thousands began to be heard. And at that moment
hurricanes and whirlwinds began to blow. And the gods and the Danavas
beheld that terrible weapon in its embodied form stay by the side of
Arjuna of immeasurable energy. And whatever of evil there had been in the
body of Phalguna of immeasurable energy was all dispelled by the touch of
the three-eyed deity. And the three eyed god then commanded Arjuna,
saying, 'Go thou into heaven.' Arjuna then, O king, worshipping the god
with bent head, gazed at him, with joined hands. Then the lord of all the
dwellers of heaven, the deity of blazing splendour having his abode on
mountain-breasts, the husband of Uma, the god of passions under complete
control, the source of all blessings, Bhava gave unto Arjuna, that
foremost of men, the great bow called Gandiva, destructive of Danavas and
Pisachas. And the god of gods, then leaving that blessed mountain with
snowy plateaus and vales and caves, favourite resort of sky-ranging great
Rishis, went up, accompanied by Uma into the skies, in the sight of that
foremost of men."



SECTION XLI

Vaisampayana said, "The wielder of the Pinaka, having the bull for his
sign, thus disappeared in the very sight of the gazing son of Pandu, like
the sun setting in the sight of the world. Arjuna, that slayer of hostile
heroes, wondered much at this, saying, 'O, I have seen the great god of
gods. 'Fortunate, indeed I am, and much favoured, for I have both beheld
and touched with my hand the three-eyed Hara the wielder of the Pinaka,
in his boon-giving form. I shall win success. I am already great. My
enemies have already been vanquished by me. My purposes have been already
achieved.' And while the son of Pritha, endued with immeasurable energy,
was thinking thus, there came to that place Varuna the god of waters,
handsome and of the splendour of the lapis lazuli accompanied by all
kinds of aquatic creatures, and filling all the points of the horizon
with a blazing effulgence. And accompanied by Rivers both male and
female, and Nagas, and Daityas and Sadhyas and inferior deities, Varuna,
the controller and lord of all aquatic creatures, arrived at that spot.
There came also the lord Kuvera of body resembling pure gold, seated on
his car of great splendour, and accompanied by numerous Yakshas. And the
lord of treasures, possessed of great beauty, came there to see Arjuna,
illuminating the firmament with his effulgence. And there came also Yama
himself, of great beauty, the powerful destroyer of all the worlds,
accompanied by those lords of the creation--the Pitris--both embodied and
disembodied. And the god of justice, of inconceivable soul, the son of
Surya, the destroyer of all creatures, with the mace in hand, came there
on his car, illuminating the three worlds with regions of the Guhyakas,
the Gandharvas and the Nagas, like a second Surya as he riseth at the end
of the Yuga. Having arrived there, they beheld, from the effulgent and
variegated summits of the great mountain, Arjuna engaged in ascetic
austerities. And there came in a moment the illustrious Sakra also,
accompanied by his queen, seated on the back of (the celestial elephant)
Airavata, and surrounded also by all the deities. And in consequence of
the white umbrella being held over his head, he looked like the moon amid
fleecy clouds. And eulogised by Gandharvas, and Rishis endued with wealth
of asceticism, the chief of the celestials alighted on a particular
summit of the mountain, like a second sun. Then Yama possessed of great
intelligence, and fully conversant with virtue, who had occupied a summit
on the south, in a voice deep as that of the clouds, said these
auspicious words, 'Arjuna, behold us, the protectors of the worlds,
arrive here! We will grant thee (spiritual) vision, for thou deservest to
behold us. Thou wert in thy former life a Rishi of immeasurable soul,
known as Nara of great might At the command, O child, of Brahma, thou
hast been born among men! O sinless one, by thee shall be vanquished in
battle the highly virtuous grandsire of the Kurus--Bhishma of great
energy--who is born of the Vasus. Thou shalt also defeat all the
Kshatriyas of fiery energy commanded by the son of Bharadwaja in battle.
Thou shalt also defeat those Danavas of fierce prowess that have been
born amongst men, and those Danavas also that are called Nivatakavachas.
And, O son of the Kuru race, O Dhananjaya, thou shalt also slay Karna of
fierce prowess, who is even a portion of my father Surya, of energy
celebrated throughout the worlds. And, O son of Kunti, smiter of all
foes, thou shalt also slay all the portions of celestials and Danavas and
the Rakshasas that have been incarnate on earth. And slain by thee, these
shall attain to the regions earned by them according to their acts. And,
O Phalguna, the fame of thy achievements will last for ever in the world:
thou hast gratified Mahadeva himself in conflict. Thou shalt, with Vishnu
himself, lighten the burden of the earth. O accept this weapon of
mine--the mace I wield incapable of being baffled by any body. With this
weapon thou wilt achieve great deeds.'"

Vaisampayana continued, "O Janamejaya, the son of Pritha then received
from Yama that weapon duly, along with the Mantras and rite, and the
mysteries of hurling and withdrawing it. Then Varuna, the lord of all
aquatic creatures, blue as the clouds, from a summit he had occupied on
the west, uttered these words, 'O son of Pritha, thou art the foremost of
Kshatriyas, and engaged in Kshatriya practices. O thou of large coppery
eyes, behold me! I am Varuna, the lord of waters. Hurled by me, my nooses
are incapable of being resisted. O son of Kunti, accept of me these
Varuna weapons along with the mysteries of hurling and withdrawing them.
With these, O hero, in the battle that ensued of your on account of
Taraka (the wife of Vrihaspati), thousands of mighty Daityas were seized
and tied. Accept them of me. Even if Yama himself by thy foe, with these
in thy hands, he will not be able to escape from thee. When thou wilt
armed with these, range over the field of battle, the land, beyond doubt,
will be destitute of Kshatriyas.'"

Vaisampayana continued, "After both Varuna and Yama had given away their
celestial weapons, the lord of treasures having his home on the heights
of Kailasa, then spake, 'O son of Pandu, O thou of great might and
wisdom, I too have been pleased with thee. And this meeting with thee
giveth me as much pleasure as a meeting with Krishna. O wielder of the
bow with the left hand, O thou of mighty arms, thou wert a god before,
eternal (as other gods). In ancient Kalpas, thou hadst every day gone
through ascetic austerities along with us. O best of men, I grant thee
celestial vision. O thou of mighty arms, thou wilt defeat even invincible
Daityas and Danavas. Accept of me also without loss of time, an excellent
weapon. With this thou wilt be able to consume the ranks of
Dhritarashtra. Take then this favourite weapon of mine called
Antarddhana. Endued with energy and prowess and splendour, it is capable
of sending the foe to sleep. When the illustrious Sankara slew Tripura,
even this was the weapon which he shot and by which many mighty Asuras
were consumed. O thou of invincible prowess I take it up for giving it to
thee. Endued with the dignity of the Meru, thou art competent to hold
this weapon.'"

"After these words had been spoken, the Kuru prince Arjuna endued with
great strength, duly received from Kuvera that celestial weapon. Then the
chief of the celestials addressing Pritha's son of ceaseless deeds in
sweet words, said, in a voice deep as that the clouds or the kettle-drum,
'O thou mighty-armed son of Kunti, thou art an ancient god. Thou hast
already achieved the highest success, and acquired the statue of a god.
But, O represser of foes, thou hast yet to accomplish the purposes of the
gods. Thou must ascend to heaven. Therefore prepare thou O hero of great
splendour! My own car with Matali as charioteer, will soon descend on the
earth. Taking thee, O Kaurava, to heaven, I will grant thee there all my
celestial weapons.'"

"Beholding those protectors of the worlds assembled together on the
heights of Himavat, Dhananjaya, the son of Kunti, wondered much, Endued
with great energy, he then duly worshipped the assembled Lokapalas, with
words, water, and fruits. The celestials then returning that worship,
went away. And the gods capable of going everywhere at will, and endued
with the speed of the mind, returned to the places whence they had come."

"That bull among men--Arjuna--having obtained weapons thus, was filled
with pleasure. And he regarded himself as one whose desires had been
fulfilled and who was crowned with success."



SECTION XLII

(Indralokagamana Parva)

Vaisampayana said, "After the Lokapalas had gone away, Arjuna--that
slayer of all foes--began to think, O monarch, of the car of Indra! And
as Gudakesa gifted with great intelligence was thinking of it, the car
endued with great effulgence and guided by Matali, came dividing the
clouds and illuminating the firmament and filling the entire welkin with
its rattle deep as the roar of mighty masses of clouds. Swords, and
missiles of terrible forms and maces of frightful description, and winged
darts of celestials splendour and lightnings of the brightest effulgence,
and thunderbolts, and propellors furnished with wheels and worked with
atmosphere expansion and producing sounds loud as the roar of great
masses of clouds, were on that car. And there were also on that car
fierce and huge-bodied Nagas with fiery mouths, and heaps of stones white
as the fleecy clouds. And the car was drawn by ten thousands of horses of
golden hue, endued with the speed of the wind. And furnished with prowess
of illusion, the car was drawn with such speed that the eye could hardly
mark its progress. And Arjuna saw on that car the flag-staff called
Vaijayanta, of blazing effulgence, resembling in hue the emerald or the
dark-blue lotus, and decked with golden ornaments and straight as the
bamboo. And beholding a charioteer decked in gold seated on that car, the
mighty-armed son of Pritha regarded it as belonging to the celestials.
And while Arjuna was occupied with his thoughts regarding the car, the
charioteer Matali, bending himself after descending from the car,
addressed him, saying, 'O lucky son of Sakra! Sakra himself wisheth to
see thee. Ascend thou without loss of time this car that hath been sent
by Indra. The chief of the immortals, thy father--that god of a hundred
sacrifices--hath commanded me, saying, 'Bring the son of Kunti hither.
Let the gods behold him.' And Sankara himself, surrounded by the
celestials and Rishis and Gandharvas and Apsaras, waiteth to behold thee.
At the command of the chastiser of Paka, therefore, ascend thou with me
from this to the region of the celestials. Thou wilt return after
obtaining weapons.'"

"Arjuna replied, 'O Matali, mount thou without loss of time this
excellent car, a car that cannot be attained even by hundreds of Rajasuya
and horse sacrifices. Even kings of great prosperity who have performed
great sacrifices distinguished by large gifts (to Brahmanas), even gods
and Danavas are not competent to ride this car. He that hath not ascetic
merit is not competent to even see or touch this car, far less to ride on
it. O blessed one, after thou hast ascended, it, and after the horses
have become still, I will ascend it, like a virtuous man stepping into
the high-road of honesty.'"

Vaisampayana continued, "Matali, the charioteer of Sakra, hearing these
words of Arjuna, soon mounted the car and controlled the horses. Arjuna
then, with a cheerful heart, purified himself by a bath in the Ganges.
And the son of Kunti then duly repeated (inaudibly) his customary
prayers. He then, duly and according to the ordinance, gratified the
Pitris with oblations of water. And, lastly, he commenced to invoke the
Mandara--that king of mountains--saying, 'O mountain, thou art ever the
refuge of holy, heaven-seeking Munis of virtuous conduct and behaviour.
It is through thy grace, O mountain, that Brahmanas and Kshatriyas and
Vaisyas attain heaven, and their anxieties gone, sport with the
celestials. O king of mountains, O mountain, thou art the asylum of
Munis, and thou holdest on thy breast numerous sacred shrines. Happily
have I dwelt on thy heights. I leave thee now, bidding thee farewell. Oft
have I seen thy tablelands and bowers, thy springs and brooks, and the
sacred shrines on thy breast. I have also eaten the savoury fruits
growing on thee, and have slated my thirst with draughts of perfumed
water oozing from the body. I have also drunk the water of thy springs,
sweet as amrita itself. O mountain, as a child sleepeth happily on the
lap of his father, so have I, O king of mountains, O excellent one,
sported on thy breast, echoing with the notes of Apsaras and the chanting
of the Vedas. O mountain, every day have I lived happily on thy
tablelands.' Thus having bidden farewell to the mountain, that slayer of
hostile heroes--Arjuna--blazing like the Sun himself, ascended the
celestial car. And the Kuru prince gifted with great intelligence, with a
glad heart, coursed through the firmament on that celestial car effulgent
as the sun and of extra-ordinary achievements. And after he had become
invisible to the mortals of the earth, he beheld thousands of cars of
extra-ordinary beauty. And in that region there was no sun or moon or
fire to give light, but it blazed in light of its own, generated by
virtue of ascetic merit. And those brilliant regions that are seen from
the earth in the form of stars, like lamps (in the sky)--so small in
consequence of their distance, though very large--were beheld by the son
of Pandu, stationed in their respective places, full of beauty and
effulgence and blazing with splendour all their own. And there he beheld
royal sages crowned with ascetic success, and heroes who had yielded up
their lives in battle, and those that had acquired heaven by their
ascetic austerities, by hundreds upon hundreds. And there were also
Gandharvas, of bodies blazing like the sun, by thousands upon thousands,
as also Guhyakas and Rishis and numerous tribes of Apsaras. And beholding
those self-effulgent regions, Phalguna became filled with wonder, and
made enquiries of Matali. And Matali also gladly replied unto him,
saying, 'These, O son of Pritha, are virtuous persons stationed in their
respective places. It is these whom thou hast seen, O exalted one, as
stars, from the earth.' Then Arjuna saw standing at the gates (Indra's
region) the handsome and ever victorious elephant--Airavata--furnished
with four tusks, and resembling the mountain of Kailasa with its summits.
And coursing along that path of the Siddhas, that foremost of the Kurus
and the son of Pandu, sat in beauty like Mandhata--that best of kings.
Endued with eyes like lotus leaves, he passed through the region set
apart for virtuous kings. And the celebrated Arjuna having thus passed
through successive regions of heaven at last beheld Amaravati, the city
of Indra."



SECTION XLIII

Vaisampayana said, "And the city of Indra which Arjuna saw was delightful
and was the resort of Siddhas and Charanas. And it was adorned with the
flowers of every season, and with sacred trees of all kinds. And he
beheld also celestial gardens called Nandana--the favourite resort of
Apsaras. And fanned by the fragrant breezes charged with the farina of
sweet-scented flowers, the trees with their lord of celestial blossoms
seemed to welcome him amongst them. And the region was such that none
could behold it who had not gone through ascetic austerities, or who had
not poured libations on fire. It was a region for the virtuous alone, and
not for those who had turned their back on the field of battle. And none
were competent to see it who had not performed sacrifices or observed
rigid vows, or who were without a knowledge of the Vedas, or who had not
bathed in sacred waters, or who were not distinguished for sacrifices and
gifts. And none were competent to see it who were disturbers of
sacrifices, or who were low, or who drank intoxicating liquors, or who
were violators of their preceptors' bed, or who were eaters of
(unsanctified) meat, or who were wicked. And having beheld those
celestial gardens resounding with celestial music, the strong-armed son
of Pandu entered the favourite city of Indra. And he beheld there
celestial cars by thousands, capable of going everywhere at will,
stationed in proper places. And he saw tens of thousands of such cars
moving in every direction. And fanned by pleasant breezes charged with
the perfumes of flowers, the son of Pandu was praised by Apsaras and
Gandharvas. And the celestials then, accompanied by the Gandharvas and
Siddhas and great Rishis, cheerfully reverenced Pritha's son of white
deeds. Benedictions were poured upon him, accompanied by the sounds of
celestial music. The strong-armed son of Pritha then heard around him the
music of conchs and drums. And praised all around, the son of Pritha then
went, at the command of Indra, to that large and extensive starry way
called by the name of Suravithi. There he met with the Sadhyas, the
Viswas, the Marutas, the twin Aswins, the Adityas, the Vasus, the Rudras,
the Brahmarshis of the great splendour, and numerous royal sages with
Dilipa at their head, and Tumvura and Narada, and that couple of
Gandharvas known by the names of Haha and Huhu. And the Kuru prince--that
chastiser of foes--having met and duly saluted them, last of all beheld
the chief of the celestials--the god of a hundred sacrifices. Then the
strong-armed son of Pritha, alighting from the car approached the lord
himself of the gods--his father--that chastiser of Paka. And a beautiful
white umbrella furnished with a golden staff was held over the chief of
the celestials. And he was fanned with a Chamara perfumed with celestial
scents. And he was eulogised by many Gandharvas headed by Viswavasu and
others, by bards and singers, and by foremost Brahmanas chanting Rik and
Yajus hymns. And the mighty son of Kunti, approaching Indra, saluted him
by bending his head to the ground. And Indra thereupon embraced him with
his round and plump arms. And taking his hand, Sakra made him sit by him
on a portion of his own seat, that sacred seat which was worshipped by
gods and Rishis. And the lord of the celestials-that slayer of hostile
heroes--smelt the head of Arjuna bending in humility, and even took him
upon his lap. Seated on Sakra's seat at the command of that god of a
thousand eyes, Pritha's son of immeasurable energy began to blaze in
splendour like a second Indra. And moved by affection, the slayer of
Vritra, consoling Arjuna, touched his beautiful face with his own
perfumed hands. And the wielder of the thunderbolt, patting and rubbing
gently again and again with his own hands which bore the marks of the
thunderbolt the handsome and huge arms of Arjuna which resembled a couple
of golden columns and which were hard in consequence of drawing the
bowstring and son enhanced the beauty of the assembly, like the sun and
moon god of a thousand eyes--eyeing his son of curly locks smilingly and
with eyes expanded with delight, seemed scarcely to be gratified. The
more he gazed, the more he liked to gaze on. And seated on one seat, the
father and son enhanced the beauty of the assembly, like the sun and moon
beautifying the firmament together on the fourteenth day of the dark
fortnight. And a band of Gandharvas headed by Tumvuru skilled in music
sacred and profane, sang many verses in melodious notes. And Ghritachi
and Menaka and Rambha and Purvachitti and Swayamprabha and Urvasi and
Misrakesi and Dandagauri and Varuthini and Gopali and Sahajanya and
Kumbhayoni and Prajagara and Chitrasena and Chitralekha and Saha and
Madhuraswana, these and others by thousands, possessed of eyes like lotus
leaves, who were employed in enticing the hearts of persons practising
rigid austerities, danced there. And possessing slim waists and fair
large hips, they began to perform various evolutions, shaking their deep
bosoms, and casting their glances around, and exhibiting other attractive
attitude capable of stealing the hearts and resolutions and minds of the
spectators."



SECTION XLIV

Vaisampayana said, "The gods and the Gandharvas then, understanding the
wishes of India, procured an excellent Arghya and reverenced the son of
Pritha in a hurry. And giving water to wash both his feet and face, they
caused the prince to enter the palace of Indra. And thus worshipped,
Jishnu continued to live in the abode of his father. And the son of Pandu
continued all the while to acquire celestial weapons, together with the
means of withdrawing them. And he received from the hands of Sakra his
favourite weapon of irresistible force, viz., the thunder-bolt and those
other weapons also, of tremendous roar, viz., the lightnings of heaven,
whose flashes are inferable from the appearance of clouds and (the
dancing of) peacocks. And the son of Pandu, after he had obtained those
weapons, recollected his brothers. And at the command of Indra, however,
he lived for full five years in heaven, surrounded by every comfort and
luxury.

"After some time, when Arjuna had obtained all the weapons. Indra
addressed him in due time, saying, 'O son of Kunti, learn thou music and
dancing from Chitrasena. Learn the instrumental music that is current
among the celestials and which existeth not in the world of men, for, O
son of Kunti, it will be to thy benefit. And Purandara gave Chitrasena as
a friend unto Arjuna. And the son of Pritha lived happily in peace with
Chitrasena. And Chitrasena instructed Arjuna all the while in music;
vocal and instrumental and in dancing. But the active Arjuna obtained no
peace of mind, remembering the unfair play at dice of Sakuni, the son of
Suvala, and thinking with rage of Dussasana and his death. When however,
his friendship with Chitrasena had ripened fully, he at times learned the
unrivalled dance and music practised among the Gandharvas. And at last
having learnt various kinds of dance and diverse species of music, both
vocal and instrumental, that slayer of hostile heroes obtained no peace
of mind remembering his brothers and mother Kunti."



SECTION XLV

Vaisampayana said, "One day, knowing that Arjuna's glances were cast upon
Urvasi, Vasava, calling Chitrasena to himself, addressed him in private
saying, 'O king of Gandharvas, I am pleased; go thou as my messenger to
that foremost of Apsaras, Urvasi, and let her wait upon that tiger among
men, Phalguna. Tell her, saying these words of mine, 'As through my
instrumentality Arjuna hath learnt all the weapons and other arts,
worshipped by all, so shouldst thou make him conversant with the arts of
acquitting one's self in female company.' Thus addressed by Indra, the
chief of the Gandharvas in obedience to that command of Vasava, soon went
to Urvasi that foremost of Apsaras. And as he saw her, she recognised him
and delighted him by the welcome she offered and the salutation she gave.
And seated at ease he then smilingly addressed Urvasi, who also was
seated at ease, saying, 'Let it be known, O thou of fair hips, that I
come hither despatched by the one sole lord of heaven who asketh of thee
a favour. He who is known amongst gods and men for his many inborn
virtues, for his grace, behaviour, beauty of person, vows and
self-control; who is noted for might and prowess, and respected by the
virtuous, and ready-witted; who is endued with genius and splendid
energy, is of a forgiving temper and without malice of any kind; who hath
studied the four Vedas with their branches, and the Upanishads, and the
Puranas also; who is endued with devotion to his preceptors and with
intellect possessed of the eight attributes, who by his abstinence,
ability, origin and age, is alone capable of protecting the celestial
regions like Mahavat himself; who is never boastful; who showeth proper
respect to all; who beholdeth the minutest things as clearly as if those
were gross and large; who is sweet-speeched; who showereth diverse kinds
of food and drink on his friends and dependents; who is truthful,
worshipped of all, eloquent, handsome, and without pride; who is kind to
those devoted to him, and universally pleasing and dear to all; who is
firm in promise; who is equal to even Mahendra and Varuna in respect of
every desirable attribute, viz., Arjuna, is known to thee. O Urvasi, know
thou that hero is to be made to taste the joys of heaven. Commanded by
Indra, let him today obtain thy feet. Do this, O amiable one, for
Dhananjaya is inclined to thee.'

"Thus addressed, Urvasi of faultless features assumed a smiling face, and
receiving the words of the Gandharva with high respect, answered with a
glad heart, saying, 'Hearing of the virtues that should adorn men, as
unfolded by thee, I would bestow my favours upon any one who happened to
possess them. Why should I not then, choose Arjuna for a lover? At the
command of Indra, and for my friendship for thee, and moved also by the
numerous virtues of Phalguna, I am already under the influence of the god
of love. Go thou, therefore, to the place thou desirest. I shall gladly
go to Arjuna.'"



SECTION XLVI

Vaisampayana said, 'Having thus sent away the Gandharva successful in his
mission, Urvasi of luminous smiles, moved by the desire of possessing
Phalguna, took a bath. And having performed her ablutions, she decked
herself in charming ornaments and splendid garlands of celestial odour.
And inflamed by the god of love, and her heart pierced through and
through by the shafts shot by Manmatha keeping in view the beauty of
Arjuna, and her imagination wholly taken up by the thoughts of Arjuna,
she mentally sported with him on a wide and excellent bed laid over with
celestial sheets. And when the twilight had deepened and the moon was up,
that Apsara of high hips sent out for the mansions of Arjuna. And in that
mood and with her crisp, soft and long braids decked with bunches of
flowers, she looked extremely beautiful. With her beauty and grace, and
the charm of the motions of her eye-brows and of her soft accents, and
her own moon like face, she seemed to tread, challenging the moon
himself. And as she proceeded, her deep, finely tapering bosoms, decked
with a chain of gold and adorned with celestial unguents and smeared with
fragrant sandal paste, began to tremble. And in consequence of the weight
of her bosoms, she was forced to slightly stoop forward at every step,
bending her waist exceedingly beautiful with three folds. And her loins
of faultless shape, the elegant abode of the god of love, furnished with
fair and high and round hips and wide at their lower part as a hill, and
decked with chains of gold, and capable of shaking the saintship of
anchorites, being decked with thin attire, appeared highly graceful. And
her feet with fair suppressed ankles, and possessing flat soles and
straight toes of the colour of burnished copper and dorsum high and
curved like tortoise back and marked by the wearing of ornaments
furnished with rows of little bells, looked exceedingly handsome. And
exhilarated with a little liquor which she had taken, and excited by
desire, and moving in diverse attitudes and expressing a sensation of
delight, she looked more handsome than usual. And though heaven abounded
with many wonderful objects, yet when Urvasi proceeded in this manner,
the Siddhas and Charanas and Gandharvas regarded her to be the handsomest
object they had cast their eyes upon. And the upper half of her body clad
in an attire of fine texture and cloudy hues, she looked resplendent like
a digit of the moon in the firmament shrouded by fleecy clouds. And
endued with the speed of the winds or the mind, she of luminous smiles
soon reached the mansion of Phalguna, the son of Pandu. And, O best of
men, Urvasi of beautiful eyes, having arrived at the gate of Arjuna's
abode, sent word through the keeper in attendance. And (on receiving
permission), she soon entered that brilliant and charming palace. But, O
monarch, upon beholding her at night in his mansion, Arjuna, with a
fearstricken heart, stepped up to receive her with respect and as soon as
he saw her, the son of Pritha, from modesty, closed his eyes. And
saluting her, he offered the Apsara such worship as is offered unto a
superior. And Arjuna said, 'O thou foremost of the Apsaras, I reverence
thee by bending my head down. O lady, let me know thy commands. I wait
upon thee as thy servant.'"

Vaisampayana continued, 'Hearing these words of Phalguna, Urvasi became
deprived of her senses. And she soon represented unto Arjuna all that had
passed between her and the Gandharva, Chitrasena. And she said, 'O best
of men, I shall tell thee all that hath passed between me and Chitrasena,
and why I have come hither. On account of thy coming here, O Arjuna,
Mahendra had convened a large and charming assembly, in which celestial
festivities were held. Unto that assembly came, O best of men, the Rudras
and the Adityas and the Aswins and the Vasus. And there came also numbers
of great Rishis and royal sages and Siddhas and Charanas and Yakshas and
great Nagas. And, O thou of expansive eyes, the members of the assembly
resplendent as fire or the sun or the moon, having taken their seats
according to rank, honour, and prowess, O son of Sakra, the Gandharvas
began to strike the Vinas and sing charming songs of celestial melody.
And, O perpetuator of the Kuru race, the principal Apsaras also commenced
to dance. Then, O son of Pritha, thou hadst looked on me only with a
steadfast gaze. When that assembly of the celestials broke, commanded by
thy father, the gods went away to their respective places. And the
principal Apsaras also went away to their abodes, and others also, O
slayer of foes, commanded by thy father and obtaining his leave. It was
then that Chitrasena sent to me by Sakra, and arriving at my abode. O
thou of eyes like lotus leaves, he addressed me, saying, 'O thou of the
fairest complexion, I have been sent unto thee by the chief of the
celestials. Do thou something that would be agreeable to Mahendra and
myself and to thyself also. O thou of fair hips, seek thou to please
Arjuna, who is brave in battle even like Sakra himself, and who is always
possessed of magnanimity.' Even these, O son of Pritha, were his words.
Thus, O sinless one, commanded by him and thy father also, I come to thee
in order to wait upon thee, O slayer of foes. My heart hath been
attracted by thy virtues, and am already under the influence of the god
of love. And, O hero, even this is my wish, and I have cherished it for
ever!"

Vaisampayana continued, "While in heaven, hearing her speak in this
strain, Arjuna was overcome with bashfulness. And shutting his ears with
his hands, he said, 'O blessed lady, fie on my sense of hearing, when
thou speakest thus to me. For, O thou of beautiful face, thou art
certainly equal in my estimation unto the wife of a superior. Even as
Kunti here even this is my wish, and I have cherished it for ever!"

 [Some text is obviously missing here--JBH] of high fortune or Sachi the
queen of Indra, art thou to me, O auspicious one, of this there is no
doubt! That I had gazed particularly at thee, O blessed one, is true.
There was a reason for it. I shall truly tell it to thee, O thou of
luminous smiles! In the assembly I gazed at thee with eyes expanded in
delight, thinking, 'Even this blooming lady is the mother of the Kaurava
race.' O blessed Apsara, it behoveth thee not to entertain other feelings
towards me, for thou art superior to my superiors, being the parent of my
race.'"

"Hearing these words of Arjuna, Urvasi answered, saying, 'O son of The
chief of the celestials, we Apsaras are free and unconfined in our
choice. It behoveth thee not, therefore, to esteem me as thy superior.
The sons and grandsons of Puru's race, that have come hither in
consequence of ascetic merit do all sport with us, without incurring any
sin. Relent, therefore, O hero, it behoveth thee not to send me away. I
am burning with desire. I am devoted to thee. Accept me, O thou giver of
proper respect.'"

"Arjuna replied, 'O beautiful lady of features perfectly faultless,
listen. I truly tell thee. Let the four directions and the transverse
directions, let also the gods listen. O sinless one, as Kunti, or Madri,
or Sachi, is to me, so art thou, the parent of my race, an object of
reverence to me. Return, O thou of the fairest complexion: I bend my head
unto thee, and prostrate myself at thy feet. Thou deservest my worship as
my own mother; and it behoveth thee to protect me as a son.'"

Vaisampayana continued, "Thus addressed by Partha, Urvasi was deprived of
her senses by wrath. Trembling with rage, and contracting her brows, she
cursed Arjuna, saying, 'Since thou disregardest a woman come to thy
mansion at the command of thy father and of her own motion--a woman,
besides, who is pierced by the shafts of Kama, therefore, O Partha, thou
shalt have to pass thy time among females unregarded, and as a dancer,
and destitute of manhood and scorned as a eunuch.'"

Vaisampayana continued, "Having cursed Arjuna thus, Urvasi's lips still
quivered in anger, herself breathing heavily all the while. And she soon
returned to her own abode. And that slayer of foes, Arjuna also sought
Chitrasena without loss of time. And having found him, he told him all
that had passed between him and Urvasi in the night. And he told
Chitrasena everything as it had happened, repeatedly referring to the
curse pronounced upon him. And Chitrasena also represented everything
unto Sakra. And Harivahana, calling his son unto himself in private, and
consoling him in sweet words, smilingly said, 'O thou best of beings,
having obtained thee, O child, Pritha hath to-day become a truly blessed
mother. O mighty-armed one, thou hast now vanquished even Rishis by the
patience and self-control. But, O giver of proper respect, the curse that
Urvasi hath denounced on thee will be to thy benefit,

O child, and stand thee in good stead. O sinless one, ye will have on
earth to pass the thirteenth year (of your exile), unknown to all. It is
then that thou shalt suffer the curse of Urvasi. And having passed one
year as a dancer without manhood, thou shalt regain thy power on the
expiration of the term.'"

"Thus addressed by Sakra, that slayer of hostile heroes, Phalguna,
experienced great delight and ceased to think of the curse. And
Dhananjaya, the son of Pandu, sported in regions of heaven with the
Gandharva Chitrasena of great celebrity."

"The desires of the man that listeneth to this history of the son of
Pandu never run after lustful ends. The foremost of men, by listening to
this account of the awfully pure conduct of Phalguna, the son of the lord
of the celestials, become void of pride and arrogance and wrath and other
faults, and ascending to heaven, sport there in bliss."



SECTION XLVII

Vaisampayana said, "One day, the great Rishi Lomasa in course of his
wanderings, went to the abode of Indra, desirous of beholding the lord of
the celestials. And the great Muni, having approached the chief of the
gods, bowed to him respectfully. And he beheld the son of Pandu occupying
half of the seat of Vasava. And worshipped by the great Rishis, that
foremost of Brahmanas sat on an excellent seat at the desire of Sakra.
And beholding Arjuna seated on Indra's seat, the Rishi began to think as
to how Arjuna who was a Kshatriya had attained to the seat of Sakra
himself. What acts of merit had been performed by him and what regions,
had been conquered by him (by ascetic merit), that he had obtained a seat
that was worshipped by the gods themselves? And as the Rishi was employed
with these thoughts, Sakra, the slayer of Vritra, came to know of them.
And having known them, the lord of Sachi addressed Lomasa with a smile
and said, 'Listen, O Brahmarshi, about what is now passing in thy mind.
This one is no mortal though he hath taken his birth among men. O great
Rishi, the mighty-armed hero is even my son born of Kunti. He hath come
hither, in order to acquire weapons for some purpose. Alas! dost thou not
recognise him as an ancient Rishi of the highest merit? Listen to me, O
Brahamana, as I tell thee who is and why he hath come to me. Those
ancient and excellent Rishis who were known by the names of Nara and
Narayana are, know, O Brahmana, none else than Hrishikesa and Dhananjaya.
And those Rishis, celebrated throughout the three worlds, and known by
the names of Nara and Narayana have, for the accomplishment of a certain
purpose, been born on earth--for the acquisition of virtue. That sacred
asylum which even gods and illustrious Rishis are not competent to
behold, and which is known throughout the world by the name of Vadari,
and situate by the source of the Ganga, which is worshipped by the
Siddhas and the Charanas, was the abode, O Brahmana, of Vishnu and
Jishnu. Those Rishis of blazing splendour have, O Brahmarshi, at my
desire, been born on earth, and endued with mighty energy, will lighten
the burden thereof. Besides this, there are certain Asuras known as
Nivatakavachas, who, proud of the boon they have acquired, are employed
in doing us injuries. Boastful of their strength, they are even now
planning the destruction of the gods, for, having received a boon, they
no longer regard the gods. Those fierce and mighty Danavas live in the
nether regions. Even all the celestials together are incapable of
fighting with them. The blessed Vishnu--the slayer of Madhu--he, indeed
who is known on earth as Kapila, and whose glance alone, O exalted one,
destroyed the illustrious sons of Sagara, when they approached him with
loud sounds in the bowels of the earth,--that illustrious and invincible
Hari is capable, O Brahmana of doing us a great service. Either he or
Partha or both may do us that great service, without doubt. Verily as the
illustrious Hari had slain the Nagas in the great lake, he, by sight
alone, is capable of slaying those Asuras called the Nivatakavachas,
along with their followers. But the slayer of Madhu should not be urged
when the task is insignificant. A mighty mass of energy that he is. It
swelleth to increasing proportions, it may consume the whole universe.
This Arjuna also is competent to encounter them all, and the hero having
slain them in battle, will go back to the world of men. Go thou at my
request to earth. Thou wilt behold the brave Yudhishthira living in the
woods of Kamyaka. And for me tell thou the virtuous Yudhishthira of
unbaffled prowess in battle, that he should not be anxious on account of
Phalguna, for that hero will return to earth a thorough master of
weapons, for without sanctified prowess of arms, and without skill in
weapons, he would not be able to encounter Bhishma and Drona and others
in battle. Thou wilt also represent unto Yudhishthira that the
illustrious and mighty-armed Gudakesa, having obtained weapons, hath also
mastered the science of celestial dancing and music both instrumental and
vocal. And thou wilt also tell him, O king of men, O slayer of foes,
thyself also, accompanied by all thy brothers, should see the various
sacred shrines. For having bathed in different sacred waters, thou wilt
be cleansed from thy sins, and the fever of thy heart will abate. And
then thou wilt be able to enjoy thy kingdom, happy in the thought that
thy sins have been washed off. And, O foremost of Brahmanas, endued with
ascetic power, it behoveth thee also to protect Yudhishthira during his
wandering over the earth. Fierce Rakshasas ever live in mountain
fastnesses and rugged steppes. Protect thou the king from those
cannibals.'

"After Mahendra had spoken thus unto Lomasa, Vibhatsu also reverently
addressed that Rishi, saying, 'Protect thou ever the son of Pandu. O best
of men, let the king, O great Rishi, protected by thee, visit the various
places of pilgrimage and give away unto Brahmanas in charity.'"

Vaisampayana continued, "The mighty ascetic Lomasa, having answered both
saying, 'So be it,' set out for the earth, desirous of arriving at
Kamvaka. And having arrived at those woods, he beheld the slayer of foes
and son of Kunti, king Yudhishthira the just, surrounded by ascetics and
his younger brothers."



SECTION XLVIII

Janamejaya said, "These feats of Pritha's son endued with immeasurable
energy, were certainly marvellous. O Brahmana, what did Dhritarashtra of
great wisdom say, when he heard of them?"

Vaisampayana said, "Amvika's son, king Dhritarashtra, having heard of
Arjuna's arrival and stay at Indra's abode, from Dwaipayana, that
foremost of Rishis, spake unto Sanjaya, saying, 'O charioteer, dost thou
know in detail the acts of the intelligent Arjuna, of which I have heard
from beginning to end? O charioteer, my wretched and sinful son is even
now engaged in a policy of the most vulgar kind. Of wicked soul, he will
certainly depopulate the earth. The illustrious person whose words even
in jest are true, and who hath Dhananjaya to fight for him, is sure to
win the three worlds. Who that is even beyond the influence of Death and
Decay will be able to stay before Arjuna, when he will scatter his barbed
and sharp-pointed arrows whetted on stone? My wretched sons, who have to
fight with the invincible Pandavas are indeed, all doomed. Reflecting day
and night, I see not the warrior amongst us that is able to stay in
battle before the wielder of the Gandiva. If Drona, or Karna, or even
Bhishma advance against him in battle, a great calamity is likely to
befall the earth. But even in that case, I see not the way to our success
Karna is kind and forgetful. The preceptor Drona is old, and the teacher
(of Arjuna) Arjuna, however, is wrathful, and strong, and proud, and of
firm and steady prowess. As all these warriors are invincible, a terrible
fight will take place between them. All of them are heroes skilled in
weapons and of great reputation. They would not wish for the sovereignty
of the world, if it was to be purchased by defeat. Indeed, peace will be
restored only on the death of these or of Phalguna. The slayer of Arjuna,
however, existeth not, nor doth one that can vanquish him. Oh, how shall
that wrath of his which hath myself for its object be pacified. Equal
unto the chief of the celestials, that hero gratified Agni at Khandava
and vanquished all the monarchs of the earth on the occasion of the great
Rajasuya. O Sanjaya, the thunder-bolt falling on the mountain top,
leaveth a portion unconsumed; but the shafts, O child, that are shot by
Kiriti leave not a rack behind. As the rays of the sun heat this mobile
and immobile universe, so will the shafts shot by Arjuna's hands scorch
my sons. It seemeth to me that the Chamus of the Bharatas, terrified at
the clatter of Arjuna's chariot-wheels, are already broken through in all
directions. Vidhatri hath created Arjuna as an all-consuming Destroyer.
He stayeth in battle as a foe, vomitting and scattering swarms of arrows.
Who is there that will defeat him?"



SECTION XLIX

"Sanjaya said, 'That which hath been uttered by thee, O king, with
respect to Duryodhana is all true. Nothing that thou hast said, O lord of
the earth, is untrue. The Pandavas of immeasurable energy have been
filled with rage at the sight of Krishna their wedded wife of pure
fame--brought in the midst of the assembly. Hearing also those cruel
words of Dussasana and Karna, they have been so incensed, O king, that
they will not, I ween, forgive (the Kurus) on my account. I have heard, O
king, how Arjuna hath gratified in battle by means of his bow the god of
gods--Sthanu of eleven forms. The illustrious lord of all the
gods--Kapardin himself--desirous of testing Phalguna, fought with him,
having assumed the guise of a Kirata. And there it was that the Lokapala,
in order to give away their weapons unto that bull of the Kuru race,
showed themselves unto him of undeteriorating prowess. What other man on
earth, except Phalguna, would strive to have a sight of these gods in
their own forms? And, O king, who is there that will weaken in battle
Arjuna, who could not be weakened by Maheswara himself possessed of eight
forms? Thy sons, having dragged Draupadi, and thereby incensed the sons
of Pandu, have brought this frightful and horrifying calamity upon
themselves. Beholding Duryodhana showing both his thighs unto Draupadi,
Bhima said with quivering lips, 'wretch! those thighs of thine will I
smash with my fierce descending mace, on the expiration of thirteen
years.' All the sons of Pandu are the foremost of smiters; all of them
are of immeasurable energy; all of them are well-versed in every kind of
weapons. For these, they are incapable of being vanquished even by the
gods. Incensed at the insult offered to their wedded wife, Pritha's sons,
urged by wrath, will, I ween, slay all thy sons in battle.'

"Dhritarashtra said, 'O charioteer, what mischief hath been done by Karna
uttering those cruel words, to the sons of Pandu! Was not the enmity
sufficient that was provoked by bringing Krishna into the assembly? How
can my wicked sons live, whose eldest brother and preceptor walketh not
in the path of righteousness? Seeing me void of eye-sight, and incapable
of exerting myself actively, my wretched son, O charioteer, believeth me
to be a fool, and listeneth not to my words. Those wretches also that are
his counsellors, viz., Karna and Suvala, and others, always pander to his
vices, as he is incapable of understanding things rightly. The shafts
that Arjuna of immeasurable prowess may lightly shoot, are capable of
consuming all my sons, leave alone those shafts that he will shoot,
impelled by anger. The arrows urged by the might of Arjuna's arms and
shot from his large bow, and inspired with mantras capable of converting
them into celestial weapons can chastise the celestials themselves. He
who hath for his counsellor and protector and friend that smiter of
sinful men--the lord of the three worlds--Hari himself--encountereth
nothing that he cannot conquer. This, O Sanjaya, is most marvellous in
Arjuna that, as we have heard, he hath been clasped by Mahadeva in his
arms. That also which Phalguna, assisted by Damodara did of old towards
helping Agni in the conflagration of Khandava, hath been witnessed by all
the world. When, therefore, Bhima and Partha and Vasudeva of the Satwata
race become enraged, surely my sons along with their friends and the
Suvalas are all unequal to fight with them.'"



SECTION L

Janamejaya said, "Having sent the heroic sons of Pandu into exile, these
lamentations, O Muni, of Dhritarashtra were perfectly futile. Why did the
king permit his foolish son Duryodhana to thus incense those mighty
warriors, the sons of Pandu? Tell us now, O Brahmana, what was the food
of the sons of Pandu, while they lived in the woods? Was it of the
wilderness, or was it the produce of cultivation?"

Vaisampayana said, "Those bulls among men, collecting the produce of the
wilderness and killing the deer with pure arrows, first dedicated a
portion of the food to the Brahmanas, and themselves are the rest. For, O
king, while those heroes wielding large bows lived in the woods, they
were followed by Brahmanas of both classes, viz., those worshipping with
fire and those worshipping without it. And there were ten thousand
illustrious Snataka Brahmanas, all conversant with the means of
salvation, whom Yudhishthira supported in the woods. And killing with
arrows Rurus and the black deer and other kinds of clean animals of the
wilderness, he gave them unto those Brahmanas. And no one that lived with
Yudhishthira looked pale or ill, or was lean or weak, or was melancholy
or terrified. And the chief of the Kurus--the virtuous king
Yudhishthira--maintained his brothers as if they were his sons, and his
relatives as if they were his uterine brothers. And Draupadi of pure fame
fed her husbands and the Brahmanas, as if she was their mother; and last
of all took her food herself. And the king himself wending towards the
east, and Bhima, towards the south, and the twins, towards the west and
the north, daily killed with bow in hand the deer of the forest, for the
sake of meat. And it was that the Pandavas lived for five years in the
woods of Kamyaka, in anxiety at the absence of Arjuna, and engaged all
the while in study and prayers and sacrifices."



SECTION LI

Vaisampayana said, "That bull among men--Dhritarashtra--the son of
Amvika, having heard of this wonderful way of life--so above that of
men--of the sons of Pandu, was filled with anxiety and grief. And
overwhelmed with melancholy and sighing heavily and hot, that monarch,
addressing his charioteer Sanjaya, said, 'O charioteer, a moment's peace
I have not, either during the day or the night, thinking of the terrible
misbehaviour of my sons arising out of their past gambling, and thinking
also of the heroism, the patience, the high intelligence, the unbearable
prowess, and the extraordinary love unto one another of the sons of
Pandu. Amongst the Pandavas, the illustrious Nakula and Sahadeva, of
celestial origin and equal unto the chief himself of the celestials in
splendour, are invincible in battle. They are firm in the wielding of
weapons, capable of shooting at a long distance, resolute in battle, of
remarkable lightness of hand, of wrath that is not easily quelled,
possessed of great steadiness, and endued with activity. Possessed of the
prowess of lions and unbearable as the Aswins themselves, when they will
come to the field of battle with Bhima and Arjuna in front, I see, O
Sanjaya, that my soldiers will all be slain without a remnant. Those
mighty warriors of celestial origin, unrivalled in battle by anybody,
filled with rage at the remembrance of that insult to Draupadi, will show
no forgiveness. The mighty warriors of the Vrishnis also, and the
Panchalas of great energy, and the sons of Pritha themselves, led by
Vasudeva of unbaffled prowess, will blast my legions. O charioteer, all
the warriors on my side assembled together, are not competent to bear the
impetus of the Vrishnis alone when commanded by Rama and Krishna. And
amongst them will move that great warrior Bhima of terrible prowess,
armed with his iron mace held on high and capable of slaying every hero.
And high above the din will be heard the twang of the Gandiva loud as the
thunder of heaven. The impetus of Bhima's mace and the loud twang of the
Gandiva are incapable of being stood against by any of the kings on my
side. It is then, O Sanjaya, that obedient as I have been to the voice of
Duryodhana, I shall have to call back the rejected counsels of my
friends--counsels that I should have attended to in time.'"

Sanjaya said, "This hath been thy great fault, O king, viz., that though
capable, thou didst not, from affection prevent thy son from doing what
he hath done. The slayer of Madhu, that hero of unfading glory, hearing
that the Pandavas had been defeated at dice, soon went to the woods of
Kamyaka and consoled them there. And Draupadi's sons also headed by
Dhrishtadyumna, and Virata, and Dhrishtaketu, and those mighty warriors,
the Kekayas, all went there. All that was said by these warriors at the
sight of Pandu's son defeated at dice, was learnt by me through our
spies. I have also told thee all, O king. When the slayer of Madhu met
the Pandavas, they requested him to become the charioteer of Phalguna in
battle. Hari himself, thus requested, answered them, saying, 'so be it.'
And even Krishna himself beholding the sons of Pritha dressed in deer
skins, became filled with rage, and addressing Yudhishthira, said, 'That
prosperity which the sons of Pritha had acquired at Indraprastha, and
which, unobtainable by other kings, was beheld by me at the Rajasuya
sacrifice, at which, besides, I saw all kings, even those of the Vangas
and Angas and Paundras and Odras and Cholas and Dravidas and Andhakas,
and the chiefs of many islands and countries on the sea-board as also of
frontier states, including the rulers of the Sinhalas, the barbarous
mlecchas, the natives of Lanka, and all the kings of the West by
hundreds, and all the chiefs of the sea-coast, and the kings of the
Pahlavas and the Daradas and the various tribes of the Kiratas and
Yavanas and Sakras and the Harahunas and Chinas and Tukharas and the
Sindhavas and the Jagudas and the Ramathas and the Mundas and the
inhabitants of the kingdom of women and the Tanganas and the Kekayas and
the Malavas and the inhabitants of Kasmira, afraid of the prowess of your
weapons, present in obedience to your invitation, performing various
offices,--that prosperity, O king, so unstable and waiting at present on
the foe, I shall restore to thee, depriving thy foe of his very life. I
shall, O chief of the Kurus, assisted by Rama and Bhima and Arjuna and
the twins and Akrura and Gada and Shamva and Pradyumna and Ahuka and the
heroic Dhrishtadyumna and the son of Sisupala, slay in battle in course
of a day Duryodhana and Karna and Dussasana and Suvala's son and all
others who may fight against us. And thou shalt, O Bharata, living at
Hastinapura along with thy brothers, and snatching from Dhritarashtra's
party the prosperity they are enjoying, rule this earth.' Even these, O
king, were Krishna's words unto Yudhishthira, who, on the conclusion of
Krishna's speech, addressed him in that meeting of heroes and in the
hearing of all those brave warriors headed by Dhrishtadyumna, saying, 'O
Janardana, I accept these words of thine as truth. O thou of mighty arms,
do thou, however, slay my enemies along with all their followers on the
expiry of thirteen years. O Kesava, promise this truly unto me. I
promised in the presence of the king to live in the forest as I am now
living.' Consenting to these words of king Yudhishthira the just, his
counsellors headed by Dhrishtadyumna soon pacified the incensed Kesava
with sweet words and expressions suitable to the occasion. And they also
said unto Draupadi of pure deeds in the hearing of Vasudeva himself,
these words, 'O lady, in consequence of thy anger, Duryodhana shall lay
down his life. We promise it, O thou of the fairest complexion.
Therefore, grieve no more. O Krishna, those that mocked thee, beholding
thee won at dice, shall reap the fruit of their act. Beasts of prey and
birds shall eat their flesh, and mock them thus. Jackals and vultures
will drink their blood. And, O Krishna, thou shalt behold the bodies of
those wretches that dragged thee by the hair prostrate on the earth,
dragged and eaten by carnivorous animals. They also that gave thee pain
and disregarded thee shall lie on the earth destitute of their heads, and
the earth herself shall drink their blood.' These and other speeches of
various kinds were uttered there, O king, by those bulls of the Bharata
race. All of them are endued with energy and bravery, and marked with the
marks of battle. On the expiration of the thirteenth year, those mighty
warriors, chosen by Yudhishthira and headed by Vasudeva, will come (to
the field of battle). Rama and Krishna and Dhananjaya and Pradyumna and
Shamva and Yuyudhana and Bhima and the sons of Madri and the Kekaya
princes and the Panchala princes, accompanied by the king of Matsya,
these all, illustrious and celebrated and invincible heroes, with their
followers and troops, will come. Who is there that, desiring to live,
will encounter these in battle, resembling angry lions of erect manes?'

"Dhritarashtra said, "What Vidura told me at the time of the game at
dice, 'If thou seekest, O king, to vanquish the Pandavas (at dice), then
certainly a terrible blood-shed ending in the destruction of all the
Kurus will be the result,' I think it is about to be realised. As Vidura
told me of old, without doubt a terrible battle will take place, as soon
as the pledged period of the Pandavas expireth.'"



SECTION LII

(Nalopakhyana Parva)

Janamejaya said, "When the high-souled Partha went to Indra's region for
obtaining weapons, what did Yudhishthira and the other sons of Pandu do?"

Vaisampayana said, "When the high-souled Partha went to Indra's region
for obtaining weapons, those bulls of the Bharata race continued to dwell
with Krishna in (the woods of) Kamyaka. One day, those foremost of the
Bharatas, afflicted with grief, were seated with Krishna on a clean and
solitary sward. Grieving for Dhananjaya, overwhelmed with sorrow, their
voices were choked with weeping. Tortured by Dhananjaya's absence, grief
afflicted them equally. And filled with sorrow at their separation from
Arjuna and at the loss of their kingdom, the mighty-armed Bhima among
them addressed Yudhishthira, saying, "That Bull of the Bharata race,
Arjuna, O great king, on whom depend the lives of Pandu's sons, and on
whose death the Panchalas as also ourselves with our sons and Satyaki and
Vasudeva are sure to die, hath gone away at thy behest. What can be
sadder than this that the virtuous Vibhatsu hath gone away at thy
command, thinking of his many griefs? Depending upon the might of that
illustrious hero's arms, regard our foes as already vanquished in battle,
and the whole earth itself as already acquired by us. It was for the sake
of that mighty warrior that I refrained from sending to the other world
all the Dhartarashtras along with the Suvalas, in the midst of the
assembly. Gifted with might of arms, and supported by Vasudeva, we have
to suppress the wrath that hath been roused in us, because thou art the
root of that wrath. Indeed, with Krishna's help, slaying our foes headed
by Karna, we are able to rule the entire earth (thus) conquered by our
own arms. Endued with manliness, we are yet overwhelmed with calamities,
in consequence of thy gambling vice, while the foolish null of
Dhritarashtra are growing stronger with the tributes (gathered from
dependent kings). O mighty monarch, it behoveth thee to keep in view the
duties of the Kshatriya. O great king, it is not the duty of a Khsatriya
to live in the woods. The wise are of the opinion that to rule is the
foremost duty of a Kshatriya. O king, thou art conversant with Kshatriya
morality. Do not, therefore, deviate from the path of duty. Turning away
from the woods, let us, summoning Partha and Janardana, slay, O king, the
sons of Dhritarashtra, even before the twelve years are complete. O
illustrious monarch O king of kings, even if these Dhartarashtras be
surrounded by soldiers in array of battle, I shall send them to the other
world by dint of might alone. I shall slay all the sons of Dhritarashtra
along with the Sauvalas, indeed, Duryodhana, Karna, and any one else that
will fight with me. And after I shall have slain all our foes, thou mayst
come back unto the woods. By acting thus, O king, no fault will be thine.
(Or if any sin be thine), O represser of foes, O mighty monarch, washing
it off, O sire, by various sacrifices, we may ascend to a superior
heaven. Such a consummation may come to pass, if our king proveth not
unwise or procrastinating. Thou art, however, virtuous. Verily the
deceitful should be destroyed by deceit. To slay the deceitful by deceit,
is not regarded as sinful. O Bharata, it is, also said by those versed in
morality that one day and night is, O great prince, equal unto a full
year. The Veda text also, exalted one, is often heard, signifying that a
year is equivalent to a day when passed in the observance of certain
difficult vows. O thou of unfading glory, if the Vedas are an authority
with thee, regard thou the period of a day and something more as the
equivalent of thirteen years. O represser of foes, this is the time to
slay Duryodhana with his adherents. Else, O king, he will beforehand
bring the whole earth obedient to his will. O foremost of monarchs, all
this is the result of thy addiction to gambling. We are on the verge of
destruction already, in consequence of thy promise of living one year
undiscovered. I do not find the country where, if we live, the
wicked-minded Suyodhana may not be able to trace us by his spies. And
finding us out, that wretch will again deceitfully send us into such
exile in the woods. Or if that sinful one beholdeth us emerge, after the
expiry of the pledged period of non-discovery, he will again invite thee,
O great king, to dice, and the play will once more begin. Summoned once
more, thou wilt again efface thyself at dice. Thou art not skilled at
dice, and when summoned at play, thou wilt be deprived of thy senses.
Therefore, O mighty monarch thou wilt have to lead a life in the woods
again. If, O mighty king, it behoveth thee not to make us wretched for
life, observe thou fully the ordinance of the Vedas, (which inculcateth
that) verily the deceitful ought to be slain by deceit. If I but have thy
command I would go (to Hastinapura) and, even as fire falling upon a heap
of grass consumeth it, would slay Duryodhana, putting forth my utmost
might. It behoveth thee, therefore, to grant me the permission.'"

Vaisampayana continued, "Thus addressed by Bhima, king Yudhishthira the
just, smelt the crown of that son of Pandu, and pacifying him said, 'O
mighty-armed one, without doubt, thou wilt, assisted by the wielder of
the Gandiva, slay Suyodhana at the expiry of the thirteenth year. But, O
son of Pritha, as for thy assertion, 'O Lord, the time is complete', I
cannot dare tell an untruth, for untruth is not in me. O son of Kunti,
without the help of fraud, wilt thou kill the wicked and irrepressible
Duryodhana, with his allies.'

"While Yudhishthira the just, was speaking unto Bhima thus, there came
the great and illustrious Rishi Vrihadaswa before them. And beholding
that virtuous ascetic before him, the righteous king worshipped him
according to the ordinance, with the offering of Madhuparka. And when the
ascetic was seated and refreshed, the mighty-armed Yudhishthira sat by
him, and looking up at the former, addressed him thus in exceedingly
piteous accents:

'O holy one, summoned by cunning gamblers skilled at dice, I have been
deprived of wealth and kingdom through gambling. I am not an adept at
dice, and am unacquainted with deceit. Sinful men, by unfair means,
vanquished me at play. They even brought into the public assembly my wife
dearer unto me than life itself. And defeating me a second time, they
have sent me to distressful exile in this great forest, clad in deer
skins. At present I am leading a distressful life in the woods in grief
of heart. Those harsh and cruel speeches they addressed me on the
occasion of that gambling match, and the words of my afflicted friends
relating to the match at dice and other subjects, are all stored up in my
remembrance. Recollecting them I pass the whole night in (sleepless)
anxiety. Deprived also (of the company) of the illustrious wielder of the
Gandiva, on whom depend the lives of us all, I am almost deprived of
life. Oh, when shall I see the sweet-speeched and large-hearted Vibhatsu
so full of kindness and activity, return to us, having obtained all
weapons? Is there a king on this earth who is more unfortunate than
myself? Hast thou ever seen or heard of any such before? To my thinking,
there is no man more wretched than I am.'

"Vrihadaswa said, 'O great king, O son of Pandu, thou sayest, 'There is
no person more miserable than I am' O sinless monarch, if thou wilt
listen, I will relate unto thee the history of a king more wretched than
thyself?

Vaisampayana continued, "And thereupon the king said unto the ascetic, 'O
illustrious one, tell me, I desire to hear the history of the king who
had fallen into such a condition.'

"Vrihadaswa said, 'O king, O thou that never fallest off, listen
attentively with thy brothers, I will narrate the history of a prince
more miserable than thyself. There was a celebrated king among the
Nishadhas, named Virasena. He had a son named Nala, versed in (the
knowledge of) virtue and wealth. It hath been heard by us that, that king
was deceitfully defeated by Pushkara, and afflicted with calamity, he
dwelt in the woods with his spouse. And, O king, while he was living in
the forest, he had neither slaves nor cars, neither brother nor friends
with him. But thou art surrounded by thy heroic brothers like unto the
celestials, and also by foremost regenerate ones like unto Brahma
himself. Therefore, it behoveth thee not to grieve.'

"Yudhishthira said, 'I am anxious to hear in detail, O thou foremost of
eloquent men, the history of the illustrious Nala. It behoveth thee
therefore to relate it unto me.'



SECTION LIII

Vrihadaswa said, "There was a king named Nala, the son of Virasena. And
he was strong, and handsome, and well-versed in (the knowledge of)
horses, and possessed of every desirable accomplishment. And he was at
the head of all the kings, even like the lord of the celestials. And
exalted over all, he resembled the sun in glory. And he was the king of
the Nishadhas, intent on the welfare of the Brahmanas, versed in the
Vedas, and possessed of heroism. And he was truth-telling, fond of dice,
and the master of a mighty army. And he was the beloved of men and women,
and of great soul and subdued passions. And he was the protector (of
all), and the foremost of bowmen, and like unto Manu himself. And like
him, there was among the Vidarbhas (a king named) Bhima, of terrible
prowess, heroic and well-disposed towards his subjects and possessed of
every virtue. (But withal) he was childless. And with a fixed mind, he
tried his utmost for obtaining issue. And. O Bharata there came unto him
(once) a Brahmarshi named Damana. And, O king of kings, desirous of
having offspring, Bhima, versed in morality, with his queen gratified
that illustrious Rishi by a respectful reception. And Damana,
well-pleased, granted unto the king and his consort a boon in the form of
a jewel of a daughter, and three sons possessed of lofty souls and great
fame. (And they were called respectively) Damayanti, and Dama and Danta,
and illustrious Damana. And the three sons were possessed of every
accomplishment and terrible mien and fierce prowess. And the
slender-waisted Damayanti, in beauty and brightness, in good name and
grace and luck, became celebrated all over the world. And on her
attaining to age, hundreds of hand-maids, and female slaves, decked in
ornaments, waited upon her like Sachi herself. And Bhima's daughter of
faultless features, decked in every ornament, shone in the midst of her
hand-maids, like the luminous lightning of the clouds. And the large-eyed
damsel was possessed of great beauty like that of Sree herself. And
neither among celestials, nor among Yakshas, nor among men was anybody
possessed of such beauty, seen or heard of before. And the beautiful
maiden filled with gladness the hearts of even the gods. And that tiger
among men, Nala also had not his peer in the (three) worlds: for in
beauty he was like Kandarpa himself in his embodied form. And moved by
admiration, the heralds again and again celebrated the praises of Nala
before Damayanti and those of Damayanti before the ruler of the
Nishadhas. And repeatedly hearing of each other's virtues they conceived
an attachment towards each other not begot of sight, and that attachment,
O son of Kunti began to grow in strength. And then Nala was unable to
control the love that was in his bosom. And he began to pass much of his
time in solitude in the gardens adjoining the inner apartment (of his
palace). And there he saw a number of swans furnished with golden wings,
wandering in those woods. And from among them he caught one with his
hands. And thereupon the sky-ranging one said unto Nala. 'Deserve I not
to be slain by thee. O king. I will do something that is agreeable to
thee. O king of the Nishadhas. I will speak of thee before Damayanti in
such a way that she will not ever desire to have any other person (for
her lord).' Thus addressed, the king liberated that swan. And those swans
then rose on their wings and went to the country of the Vidarbhas. And on
arriving at the city of the Vidarbhas the birds alighted before
Damayanti, who beheld them all. And Damayanti in the midst of her maids,
beholding those birds of extraordinary appearance was filled with
delight, and strove without loss of time to catch those coursers of the
skies. And the swans at this, before that bevy of beauties, fled in all
directions. And those maidens there pursued the birds, each (running)
after one. And the swan after which Damayanti ran, having led her to a
secluded spot, addressed her in human speech, saying, O Damayanti, there
is a king amongst the Nishadhas named Nala. He is equal unto the Aswins
in beauty, not having his peer among men. Indeed, in comeliness, he is
like Kandarpa himself in his embodied form. O fair-complexioned one, O
thou of slender waist, if thou becomest his wife, thy existence and this
thy beauty may be of purpose. We have, indeed, beheld celestials and
Gandharvas, and Nagas, and Rakshasas, and men, but never saw we before
any one like Nala. Thou also art a jewel among thy sex, as Nala is the
prime among men. The union of the best with the best is happy.' Thus
addressed by the swan. Damayanti, O monarch, replied unto him there,
saying, 'Do thou speak thus unto Nala also, 'Saying So be it, to the
daughter of Vidarbha, the oviparous one, O king, returned to the country
of the Nishadhas, and related everything unto Nala."



SECTION LIV

"Vrihadaswa said, 'O Bharata, hearing those words of the swan, Damayanti
thenceforth lost all peace of mind on account of Nala. And heaving
frequent sighs she was filled with anxiety, and became melancholy and
pale-faced and lean. And with her heart possessed by the god of love, she
soon lost colour, and with her upturned gaze and modes of abstraction,
looked like one demented. And she lost all inclination for beds and seats
and object of enjoyment. And she ceased to lie down by day or night,
always weeping with exclamation of Oh! and Alas! And beholding her uneasy
and fallen into that condition, her hand-maids represented, O king, the
matter of her illness unto the ruler of Vidarbha by indirect hints. And
king Bhima, hearing of this from the handmaids of Damayanti, regarded the
affair of his daughter to be serious. And he asked himself, 'Why is it
that my daughter seemeth to be so ill now?' And the king, reflecting by
himself that his daughter had attained to puberty, concluded that
Damayanti's Swayamvara should take place. And the monarch, O exalted one,
(invited) all the rulers of the earth, saying, Ye heroes, know that
Damayanti's Swayamvara is at hand, And all the kings, hearing of
Damayanti's Swayamvara, came unto Bhima, agreeable to his message,
filling the earth with the clatter of their cars, the roar of their
elephants, and the neighing of their horses, and accompanied with their
fine-looking battalions decked in ornaments and graceful garlands. And
the mighty-armed Bhima paid due reverence unto those illustrious
monarchs. And duly honoured by him they took up their quarters there.'

"And at the juncture, those foremost of celestial Rishis possessed of
great splendour, of great wisdom and great vows--namely, Narada and
Parvata--having arrived in course of their wandering at the regions of
Indra entered the mansion of the lord of the immortals, receiving proper
worship. And Maghavat having worshipped them reverentially, inquired
after their undisturbed peace and welfare as regards all respects. And
Narada said, 'O lord, O divine one, peace attendeth us in every respect.
And, O Maghavat, peace attendeth also O exalted one, the kings of the
whole world.'

"Vrihadaswa continued. 'Hearing the words of Narada the slaver of Vala
and Vritra said, 'Those righteous rulers of the earth who fight
renouncing all desire of life, and who meet death when their time is come
by means of weapons, without flying from the field,--theirs is this
region, everlasting unto them and granting all desires, even as it is to
me. Where be those Kshatriya heroes? I do not see those kings approach
(now) Where are my favourite guests?' Thus addressed by Sakra, Narada
replied, 'Listen, O Mahavat, why seest not thou the kings (now)? The
ruler of the Vidarbhas hath a daughter--the celebrated Damayanti. In
beauty she transcendeth all the women of the earth. Her Swayamvara, O
Sakra, will take place shortly. Thither are going all the kings and
Princes from all directions. And all the lords of the earth desire to
have that pearl of the earth,--desire to have her eagerly, O slaver of
Vala and Vritra.' And while they were talking thus, those foremost of the
immortals, the Lokapalas with Agni among them, appeared before the lord
of the celestials. And all of them heard the words of Narada fraught with
grave import. And as soon as they heard them, they exclaimed in rapture,
We also will go there. And, O mighty monarch, accompanied by their
attendants and mounted on their (respective) vehicles, they set out for
the country of Vidarbhas, whither (had gone) all the kings. And, O son of
Kunti, the high-souled king Nala also hearing of that concourse of kings,
set out with a cheerful heart, full of Damayanti's love. And (it came to
pass) that the gods saw Nala on the way treading on the earth. And his
form owing to its beauty was like that of the god of love himself. And
beholding him resplendent as the sun, the Lokapalas were filled with
astonishment at his wealth of beauty, and abandoned their intention. And,
O king, leaving their cars in the sky the dwellers of heaven alighted
from the welkin and spake unto the ruler of the Nishadhas, saying, 'O
foremost of monarchs ruling the Nishadhas, O Nala, thou art devoted to
truth. Do thou help us. O best of men, be thou our messenger.'"



SECTION LV

"Vrihadaswa continued, 'O Bharata, Nala pledged his word to the
celestials saying, 'I will do it.' And then approaching these, he asked
with folded hands. 'Who are ye? And who also is he that desireth me to be
his messenger? And what, further, shall I have to do for you? O tell me
truly!'--When the king of the Nishadhas spoke thus, Maghavat replied,
saying, 'Know us as the immortals come hither for Damayanti's sake. I am
Indra, this one is Agni, this the lord of waters, and this, O king, is
even Yama the destroyer of the bodies of men. Do thou inform Damayanti of
our arrival, saying, 'The guardians of the world, (consisting of) the
great Indra and the others, are coming to the assembly, desirous of
beholding (the Swayamvara). The gods, Sakra and Agni and Varuna and Yama,
desire to obtain thee. Do thou, therefore, choose one of them for thy
lord.' Thus addressed by Sakra, Nala said with joined hands, 'I have come
here with the self same object. It behoveth thee not to send me (on this
errand). How can a person who is himself under the influence of love
bring himself to speak thus unto a lady on behalf of others? Therefore,
spare me, ye gods' The gods, however, said, 'O ruler of the Nishadhas,
having promised first, saying, 'I will! why wilt thou not act accordingly
now? O ruler of the Nishadhas, tell us this without delay.'

"Vrihadaswa continued, 'Thus addressed by those celestials, the ruler of
Nishadhas spake again, saying, 'Those mansions are well-guarded. How can
I hope to enter them?' Indra replied, 'Thou shalt be able to enter.' And,
saying, So be it.' Nala thereupon went to the palace of Damayanti. And
having arrived there, he beheld the daughter of the king of Vidarbha
surrounded by her hand-maids, blazing in beauty and excelling in symmetry
of form, of limbs exceedingly delicate, of slender waist and fair eyes.
And she seemed to rebuke the light of the moon by her own splendour. And
as he gazed on that lady of sweet smiles. Nala's love increased, but
desirous of keeping his truth, he suppressed his passion. And at the
sight of Naishadha, overpowered by his effulgence, those first of women
sprang up from their seats in amazement. And filled with wonder (at his
sight), they praised Nala in gladness of heart. And without saying
anything, they mentally paid him homage, 'Oh, what comeliness! Oh, what
gentleness belongeth to this high-souled one! Who is he? Is he some god
or Yaksha or Gandharva?' And those foremost of women, confounded by
Nala's splendour and bashfulness would not accost him at all in speech.
And Damayanti although herself struck with amazement, smilingly addressed
the warlike Nala who also gently smiled at her, saying, 'What art thou, O
thou of faultless features, that hast come here awakening my love? O
sinless one, O hero of celestial form, I am anxious to know who thou art
that hast come hither. And why hast thou come hither? And how is it that
thou hast not been discovered by any one, considering that my apartments
are well-guarded and the king's mandates are stern.' Thus addressed by
the daughter of the king of the Vidarbhas, Nala replied, 'O beauteous
lady, know that my name is Nala. I come here as the messenger of the
gods. The celestials, Sakra, Agni, Varuna and Yama, desire to have thee.
O beautiful lady, do thou choose one of them for thy lord. It is through
their power that I have entered here unperceived, and it is for this
reason that none saw me on my way or obstructed my entrance. O gentle
one, I have been sent by the foremost of the celestials even for this
object. Hearing this, O fortunate one, do what thou pleasest.'"



SECTION LVI

"Vrihadaswa said, 'Damayanti, having bowed down unto the gods, thus
addressed Nala with a smile, 'O king, love me with proper regard, and
command me what I shall do for thee. Myself and what else of wealth is
mine are thine. Grant me, O exalted one, thy love in full trust. O king,
the language of the swans in burning me. It is for thy sake, O hero, that
I have caused the kings to meet. O giver of proper honour, if thou
forsake me who adore thee, for thy sake will I resort to poison, or fire,
or water or the rope.' Thus addressed by the daughter of the king of the
Vidarbhas, Nala answered her saying, 'With the Lokapalas present,
choosest thou a man? Do thou turn thy heart to those high-souled lords,
the creators of the worlds, unto the dust of whose feet I am not equal.
Displeasing the gods, a mortal cometh by death. Save me, O thou of
faultless limbs! Choose thou the all-excelling celestials. By accepting
the gods, do thou enjoy spotless robes, and celestial garlands of
variegated hues, and excellent ornaments. What woman would not choose as
her lord Hutasana--the chief of the celestials, who compassing the earth
swalloweth it? What woman would not choose him as her lord the dread of
whose mace induceth all creatures to tread the path of virtue? And what
woman would not choose as her lord the virtuous and high-souled Mahendra,
the lord of the celestials, the chastiser of Daityas and Danavas? Or, if
thou couldst choose in thy heart Varuna amongst the Lokapalas, do so
unhesitatingly. O accept this friendly advice.' Thus addressed by
Naishadha, Damayanti, with eyes bathed in tears of grief spake thus unto
Nala, 'O lord of the earth, bowing to all the gods, I choose thee for my
lord. Truly do I tell thee this.' The king, who had come as the messenger
of the gods, replied unto the trembling Damayanti standing with folded
hands, 'O amiable one, do as thou pleasest. Having given my pledge, O
blessed one, unto the gods in especial, how can I, having come on other's
mission, dare seek my own interest? If seeking my own interest consists
with virtue, I will seek it, and do thou also, O beauteous one, act
accordingly.' Then Damayanti of luminous smiles slowly spake unto king
Nala, in words choked with tears, 'O lord of men I see a blameless way,
by which no sin whatever will attach unto thee. O king, do thou, O
foremost of men, come to the Swayamvara in company with all the gods
headed by Indra. There, O Monarch, in the presence of the Lokapalas I
will, O tiger among men, choose thee--at which no blame will be thine.'
Thus addressed, O monarch, by the daughter of Vidarbha, king Nala
returned to where the gods were staying together. And beholding him
approach those great gods, the Lokapalas, eagerly asked him about all
that had happened saying, 'Hast thou, O king, seen Damayanti of sweet
smiles? What hath she said unto us all? O sinless monarch, tell us
everything.' Nala answered, 'Commanded by you I entered Damayanti's
palace furnished with lofty portals guarded by veteran warders bearing
wands. And as I entered, no one perceived me, by virtue of your power,
except the princess. And I saw her hand-maids, and they also saw me. And,
O exalted celestials, seeing me, they were filled with wonder. And as I
spake unto her of you, the fair-faced maiden, her will fixed on me, O ye
best of the gods, chose me (for her spouse).' And the maiden said, 'Let
the gods, O tiger among men, come with thee to the Swayamvara, I will in
their presence, choose thee. At this, O thou of mighty arms, no blame
will attach to thee.' 'This is all, ye gods, that took place, as I have
said. Finally, everything rests with you, ye foremost of celestials.'"



SECTION LVII

"Vrihadaswa continued, 'Then at the sacred hour of the holy lunar day of
the auspicious season, king Bhima summoned the kings to the Swayamvara.
And hearing of it, all the lords of earth smit with love speedily came
thither, desirous of (possessing) Damayanti. And the monarchs entered the
amphitheatre decorated with golden pillars and a lofty portal arch, like
mighty lions entering the mountain wilds. And those lords of earth decked
with fragrant garlands and polished ear-rings hung with jewels seated
themselves on their several seats. And that sacred assembly of Kings,
graced by those tigers among men, resembled the Bhogavati swarming with
the Nagas, or a mountain cavern with tigers. And their arms were robust,
and resembling iron maces, and well-shaped, and graceful, and looking
like five-headed snakes. And graced with beautiful locks and fine noses
and eyes and brows, the countenance of the kings shone like stars in the
firmament. And (when the time came), Damayanti of beauteous face,
stealing the eyes and hearts of the princes by her dazzling light,
entered the hall. And the glances of those illustrious kings were
rivetted to those parts of her person where they had chanced to fall
first, without moving at all. And when, O Bharata, the names of the
monarchs were proclaimed, the daughter of Bhima saw five persons all
alike in appearance. And beholding them seated there, without difference
of any kind in form, doubt filled her mind, and she could not ascertain
which of them was king Nala. And at whomsoever (among them) she looked,
she regarded him to be the king of the Nishadhas. And filled with
anxiety, the beauteous one thought within herself, 'Oh, how shall I
distinguish the celestials, and how discern the royal Nala?' And thinking
thus, the daughter of Vidarbha became filled with grief. And, O Bharata,
recollecting the marks belonging to the celestials, of which she had
heard, she thought, 'Those attributes of the celestials, of which I have
heard from the aged, do not pertain to any of these deities present here
upon the earth.' And revolving the matter long in her mind, and
reflecting upon it repeatedly, she decided upon seeking the protection of
the gods themselves. And bowing down unto them with mind and speech, with
folded hands, she addressed them trembling, 'Since I heard the speech of
the swans, I chose the king of the Nishadhas as my lord. For the sake of
truth, O, let the gods reveal him to me. And as in thought or word I have
never swerved from him, O, let the gods, for the sake of that truth,
reveal him to me. And as the gods themselves have destined the ruler of
the Nishadhas to be my lord, O, let them, for the sake of that truth,
reveal him to me. And as it is for paying homage unto Nala that I have
adopted this vow, for the sake of that truth, O, let the gods reveal him
unto me, O, let the exalted guardians of the worlds assume their own
proper forms, so that I may know the righteous king.' Hearing these
piteous words of Damayanti, and ascertaining her fixed resolve, and
fervent love for the king of Nishadhas, the purity of her heart and her
inclination and regard and affection for Nala, the gods did as they had
been adjured, and assumed their respective attributes as best they could.
And thereupon she beheld the celestials unmoistened with perspiration,
with winkless eyes, and unfading garlands, unstained with dust, and
staying without touching the ground. And Naishadha stood revealed to his
shadow, his fading garlands, himself stained with dust and sweat, resting
on the ground with winking eyes. And, O Bharata, discerning the gods and
the virtuous Nala the daughter of Bhima chose Naishadha according to her
truth. And the large-eyed damsel then bashfully caught the hem of his
garment and placed round his neck a floral wreath of exceeding grace. And
when that fair-complexioned maiden had thus chosen Nala for her husband,
the kings suddenly broke out into exclamations of Oh! and Alas! And, O
Bharata, the gods and the great Rishis in wonder cried Excellent!
Excellent!, applauding the king the while. And, O Kauravya, the royal son
of Virasena, with heart filled with gladness, comforted the beauteous
Damayanti, saying, 'Since thou, O blessed one, hast chosen a mortal in
the presence of the celestials, know me for a husband even obedient to
thy command. And, O thou of sweet smiles, truly do I tell thee this that
as long as life continueth in this body of mine, I will remain thine and
thine alone. Damayanti also, with folded hands paid homage unto Nala in
words of like import. And the happy pair beholding Agni and the other
gods mentally sought their protection. And after the daughter of Bhima
had chosen Naishadha as her husband, the Lokapalas of exceeding
effulgence with pleased hearts, bestowed on Nala eight boons. And Sakra,
the lord of Sachi, bestowed on Nala the boon that he should be able to
behold his godship in sacrifices and that he should attain to blessed
legions thereafter, and Hutasana bestowed on him the boon of his own
presence whenever Naishadha wished, and regions also bright as himself.
And Yama granted him subtle taste in food as well as pre-eminence in
virtue. And the lord of waters granted Nala his own presence whenever he
desired, and also garlands of celestial fragrance. And thus each of them
bestowed upon him a couple of boons. And having bestowed these the gods
went to heaven. And the kings also, having witnessed with wonder
Damayanti's selection of Nala, returned delighted whence they had come.
And on the departure of those mighty monarchs, the high-souled Bhima,
well pleased, celebrated the wedding of Nala and Damayanti. And having
stayed there for a time according to his desire, Naishadha, the best of
men, returned to his own city with the permission of Bhima. And having
attained that pearl of a woman, the virtuous king, O monarch, began to
pass his days in joy, like the slayer of Vala and Vritra in the company
of Sachi. And resembling the sun in glory, the king, full of gladness,
began to rule his subjects righteously, and give them great satisfaction.
And like unto Yayati, the son of Nahusha, that intelligent monarch
celebrated the horse sacrifice and many other sacrifices with abundant
gifts to Brahmanas. And like unto a very god, Nala sported with Damayanti
in romantic woods and groves. And the high-minded king begat upon
Damayanti a son named Indrasena, and a daughter named Indrasena. And
celebrating sacrifice, and sporting (with Damayanti) thus, the king ruled
the earth abounding in wealth.'"



SECTION LVIII

"Vrihadaswa said, 'When the blazing guardians of the worlds were
returning after the daughter of Bhima had chosen Naishadha, on their way
they met Dwapara with Kali approaching towards them. And seeing Kali,
Sakra the slayer of Vala and Vritra, said, 'O Kali, say whither thou art
going with Dwapara.' And thereupon Kali replied unto Sakra, 'Going to
Damayanti's Swayamvara, will I obtain her (for my wife), as my heart is
fixed upon that damsel.' Hearing this, Indra said with a smile, 'That
Swayamvara is already ended. In our sight she hath chosen Nala for her
husband.' Thus answered by Sakra, Kali, that vilest of the celestials,
filled with wrath, addressing all those gods spake, 'Since in the
presence of the celestials she hath chosen a mortal for her lord, it is
meet that she should undergo a heavy doom.' Upon hearing these words of
Kali, the celestials answered, 'It is with our sanction that Damayanti
hath chosen Nala. What damsel is there that would not choose king Nala
endued with every virtue? Well-versed in all duties, always conducting
himself with rectitude, he hath studied the four Vedas together with the
Puranas that are regarded as the fifth. Leading a life of harmlessness
unto all creatures, he is truth-telling and firm in his vows, and in his
house the gods are ever gratified by sacrifices held according to the
ordinance. In that tiger among men--that king resembling a Lokapala, is
truth, and forbearance, and knowledge, and asceticism, and purity and
self-control, and perfect tranquillity of soul. O Kali, the fool that
wisheth to curse Nala bearing such a character, curseth himself, and
destroyeth himself by his own act. And, O Kali, he that seeketh to curse
Nala crowned with such virtues, sinketh into the wide bottomless pit of
hell rife with torments.' Having said this to Kali and Dwapara, the gods
went to heaven. And when the gods had gone away, Kali said unto Dwapara,
'I am ill able, O Dwapara, to suppress my anger. I shall possess Nala,
deprive him of his kingdom, and he shall no more sport with Bhima's
daughter. Entering the dice, it behoveth thee to help me.'"



SECTION LIX

"Vrihadaswa said, 'Having made this compact with Dwapara, Kali came to
the place where the king of the Nishadhas was. And always watching for a
hole, he continued to dwell in the country of the Nishadhas for a long
time. And it was in the twelfth year that Kali saw a hole. For one day
after answering the call of nature, Naishadha touching water said his
twilight prayers, without having previously washed his feet. And it was
through this (omission) that Kali entered his person. And having
possessed Nala, he appeared before Pushkara, and addressed him, saying,
'Come and play at dice with Nala. Through my assistance thou wilt surely
win at the play. And defeating king Nala and acquiring his kingdom, do
thou rule the Nishadhas.' Thus exhorted by Kali, Pushkara went to Nala.
And Dwapara also approached Pushkara, becoming the principal die called
Vrisha. And appearing before the warlike Nala, that slayer of hostile
heroes, Pushkara, repeatedly said, 'Let us play together with dice.' Thus
challenged in the presence of Damayanti, the lofty-minded king could not
long decline it. And he accordingly fixed the time for the play. And
possessed by Kali, Nala began to lose, in the game, his stakes in gold,
and silver, and cars with the teams thereof, and robes. And maddened at
dice, no one amongst his friends could succeed in dissuading that
represser of foes from the play that went on. And thereupon, O Bharata,
the citizens in a body, with the chief councillors, came thither to
behold the distressed monarch and make him desist. And the charioteer
coming to Damayanti spake to her of this, saying, 'O lady, the citizens
and officers of the state wait at the gate. Do thou inform the king of
the Nishadhas that the citizens have come here, unable to bear the
calamity that hath befallen their king conversant with virtue and
wealth.' Thereupon Bhima's daughter, overwhelmed with grief and almost
deprived of reason by it, spake unto Nala in choked accents, 'O king, the
citizens with the councillors of state, urged by loyalty, stay at the
gate desirous of beholding thee. It behoveth thee to grant them an
interview.' But the king, possessed by Kali, uttered not a word in reply
unto his queen of graceful glances, uttering thus her lamentations. And
at this, those councillors of state as also the citizens, afflicted with
grief and shame, returned to their homes, saying, 'He liveth not.' And, O
Yudhishthira, it was thus that Nala and Pushkara gambled together for
many months, the virtuous Nala being always worsted.'"



SECTION LX

Vrihadaswa said. "Bhima's daughter, the cool-headed Damayanti, seeing the
righteous king maddened and deprived of his senses at dice, was filled, O
king, with alarm and grief. And she thought the affair to be a serious
one with the king. And apprehensive of the calamity that threatened Nala,
yet seeking his welfare and at last understanding that her lord had lost
everything, she said unto her nurse and maid-servant Vrihatsena of high
fame, intent upon her good, dexterous in all duties, faithful and
sweet-speeched, these words, 'O Vrihatsena, go thou and summon the
councillors in the name of Nala, and tell them also what of wealth and
other things hath been lost and what remaineth.' The councillors then,
hearing of Nala's summons, said, 'This is fortunate for us' and
approached the king. And when the subjects in a body had (thus) come a
second time, the daughter of Bhima informed Nala of it. But the king
regarded her not. Finding her husband disregarding her words, Damayanti,
filled with shame, returned to her apartments. And hearing that the dice
were uniformly unfavourable to the virtuous Nala, and that he had lost
everything, she again spake unto her nurse, saying, 'O Vrihatsena, go
thou again in Nala's name to bring hither, O blessed one, the charioteer,
Varshneya. The matter at hand is very serious.' And Vrihatsena, hearing
those words of Damayanti caused Varshneya to be summoned by trusty
servants. And the blameless daughter of Bhima, acquainted with conduct
suitable to time and place, addressing soft words said according to the
occasion, 'Thou knowest how the king hath always behaved towards thee. He
is now in difficulty, and it behoveth thee to assist him. The more the
king loseth to Pushkara, the greater becometh his ardour for the play.
And as the dice fall obedient to Pushkara, it is seen that they are
adverse to Nala in the matter of the play. And absorbed in the play, he
heedeth not the words of his friends and relatives, nor even those of
mine. I do not think, however, that in this the high-souled Naishadha is
to blame, in as much as the king regarded not my words, being absorbed in
play. O Charioteer, I seek thy protection. Do my behest. My mind
misgiveth me. The king may come to grief. Yoking Nala's favourite horses
endued with the fleetness of the mind, do thou take these twins (my son
and daughter) on the car and hie thou to Kundina. Leaving the children
there with my kindred as also the car and the horses, either stay thou
there, or go to any other place as it listeth thee.' Varshneya, the
charioteer of Nala, then reported in detail these words of Damayanti unto
the chief officers of the king. And having settled (the matter) in
consultation with them, and obtaining their assent, O mighty monarch, the
charioteer started for Vidarbha, taking the children on that car. And
leaving there the boy Indrasena and the girl Indrasena, as also that best
of cars and those steeds, the charioteer, with a sad heart grieving for
Nala, bade farewell unto Bhima. And wandering for some time, he arrived
at the city of Ayodhya. And there he appeared with a sorrowful heart
before king Rituparna, and entered the service of that monarch as
charioteer."



SECTION LXI

"Vrihadaswa said, 'After Varshneya had gone away, Pushkara won from the
righteous Nala that latter's kingdom and what else of wealth he had. And
unto Nala, O king, who had lost his kingdom, Pushkara laughingly said,
'Let the play go on. But what stake hast thou now? Damayanti only
remaineth; all else of thine hath been won by me. Well, if thou likest,
that Damayanti be our stake now.' Hearing these words of Pushkara the
virtuous king felt as if his heart would burst in rage, but he spake not
a word. And gazing at Pushkara in anguish, king Nala of great fame took
all the ornaments off every part of his body. And attired in a single
piece of cloth, his body uncovered, renouncing all his wealth, and
enhancing the grief of friends, the king set out. And Damayanti, clad in
one piece of cloth, followed him behind as he was leaving the city. And
coming to the outskirts of the city, Nala stayed there for three nights
with his wife. But Pushkara, O king, proclaimed through the city that he
that should show any attention to Nala, would be doomed to death. And on
account of these words of Pushkara and knowing his malice towards Nala,
the citizens, O Yudhishthira, no longer showed him hospitable regards.
And unregarded though deserving of hospitable regards, Nala passed three
nights in the outskirts of the city, living on water alone. And afflicted
with hunger, the king went away in search of fruit and roots, Damayanti
following him behind. And in agony of famine, after many days, Nala saw
some birds with plumage of golden hue. And thereupon the mighty lord of
the Nishadhas thought within himself, 'These will be my banquet today and
also my wealth.' And then he covered them with the cloth he had on--when
bearing up that garment of his, the birds rose up to the sky. And
beholding Nala nude and melancholy, and standing with face turned towards
the ground, those rangers of the sky addressed him, saying, 'O thou of
small sense, we are even those dice. We had come hither wishing to take
away thy cloth, for it pleased us not that thou shouldst depart even with
thy cloth on.' And finding himself deprived of his attire, and knowing
also that the dice were departing (with it), the virtuous Nala, O king,
thus spake unto Damayanti, 'O faultless one, they through whose anger I
have been despoiled of my kingdom, they through whose influence
distressed and afflicted with hunger, I am unable to procure sustenance,
they for whom the Nishadhas offered me not any hospitality, they, O timid
one, are carrying off my cloth, assuming the form of birds. Fallen into
this dire disaster, I am afflicted with grief and deprived of my senses,
I am thy lord, do thou, therefore, listen to the words I speak for thy
good. These many roads lead to the southern country, passing by (the city
of) Avanti and the Rikshavat mountains. This is that mighty mountain
called Vindhya; yon, the river Payasvini running sea-wards, and yonder
are the asylums of the ascetics, furnished with various fruit and roots.
This road leadeth to the country of the Vidarbhas--and that, to the
country of the Kosalas. Beyond these roads to the south is the southern
country.' Addressing Bhima's daughter, O Bharata, he distressed king Nala
spake those words unto Damayanti over and over again. Thereupon afflicted
with grief, in a voice choked with tears, Damayanti spake unto Naishadha
these piteous words, 'O king, thinking of thy purpose, my heart
trembleth, and all my limbs become faint. How can I go, leaving thee in
the lone woods despoiled of thy kingdom and deprived of thy wealth,
thyself without a garment on, and worn with hunger and toil? When in the
deep woods, fatigued and afflicted with hunger, thou thinkest of thy
former bliss, I will, O great monarch, soothe thy weariness. In every
sorrow there is no physic equal unto the wife, say the physicians. It is
the truth, O Nala, that I speak unto thee.' Hearing those words of his
queen, Nala replied, 'O slender-waisted Damayanti, it is even as thou
hast said. To a man in distress, there is no friend or medicine that is
equal unto a wife. But I do not seek to renounce thee, wherefore, O timid
one, dost thou dread this? O faultless one, I can forsake myself but thee
I cannot forsake.' Damayanti then said, 'If thou dost not, O mighty king,
intend to forsake me, why then dost thou point out to me the way to the
country of the Vidarbhas? I know, O king, that thou wouldst not desert
me. But, O lord of the earth, considering that thy mind is distracted,
thou mayst desert me. O best of men, thou repeatedly pointest out to me
the way and it is by this, O god-like one, that thou enhancest my grief.
If it is thy intention that I should go to my relatives, then if it
pleaseth thee, both of us will wend to the country of the Vidarbhas. O
giver of honours, there the king of the Vidarbhas will receive thee with
respect. And honoured by him, O king, thou shall live happily in our
home.'"



SECTION LXII

"Nala said, 'Surely, thy father's kingdom is as my own. But thither I
will not, by any means, repair in this extremity. Once I appeared there
in glory, increasing thy joy. How can I go there now in misery,
augmenting thy grief?'

"Vrihadaswa continued, 'Saying this again and again unto Damayanti, king
Nala, wrapped in half a garment, comforted his blessed wife. And both
attired in one cloth and wearied with hunger and thirst, in course of
their wanderings, at last they came to a sheltered shed for travellers.
And arrived at this place, the king of the Nishadhas sat down on the bare
earth with the princes of Vidarbha. And wearing the same piece of cloth
(with Damayanti), and dirty, and haggard, and stained with dust, he fell
asleep with Damayanti on the ground in weariness. And suddenly plunged in
distress, the innocent and delicate Damayanti with every mark of good
fortune, fell into a profound slumber. And, O monarch, while she slept,
Nala, with heart and mind distraught, could not slumber calmly as before.
And reflecting on the loss of his kingdom, the desertion of his friends,
and his distress in the woods, he thought with himself, 'What availeth my
acting thus? And what if I act not thus? Is death the better for me now?
Or should I desert my wife? She is truly devoted to me and suffereth this
distress for my sake. Separated from me, she may perchance wander to her
relatives. Devoted as she is to me, if she stayeth with me, distress will
surely be hers; while it is doubtful, if I desert her. On the other hand,
it is not unlikely that she may even have happiness some time.'
Reflecting upon this repeatedly, and thinking of it again and again, he
concluded, O monarch, that the desertion of Damayanti was the best course
for him. And he also thought, 'Of high fame and auspicious fortune, and
devoted to me, her husband, she is incapable of being injured by any one
on the way on account of her energy.' Thus his mind that was influenced
by the wicked Kali, dwelling upon Damayanti, was made up for deserting
her. And then thinking of his own want of clothing, and of her being clad
in a single garment, he intended to cut off for himself one half of
Damayanti's attire. And he thought, 'How shall I divide this garment, so
that my beloved one may not perceive?' And thinking of this, the royal
Nala began to walk up and down that shed. And, O Bharata, pacing thus to
and fro, he found a handsome sword lying near the shed, unsheathed. And
that repressor of foes, having, with that sword cut off one half of the
cloth, and throwing the instrument away, left the daughter of Vidharbha
insensible in her sleep and went away. But his heart failing him, the
king of the Nishadhas returned to the shed, and seeing Damayanti (again),
burst into tears. And he said, 'Alas! that beloved one of mine whom
neither the god of wind nor the sun had seen before, even she sleepeth
to-day on the bare earth, like one forlorn. Clad in this severed piece of
cloth, and lying like one distracted, how will the beauteous one of
luminous smiles behave when she awaketh? How will the beautiful daughter
of Bhima, devoted to her lord, all alone and separated from me, wander
through these deep woods inhabited by beasts and serpents? O blessed one,
may the Adityas and the Vasus, and the twin Aswins together with the
Marutas protect thee, thy virtue being thy best guard.' And addressing
thus his dear wife peerless on earth in beauty, Nala strove to go, reft
of reason by Kali. Departing and still departing, king Nala returned
again and again to that shed, dragged away by Kali but drawn back by
love. And it seemed as though the heart of the wretched king was rent in
twain, and like a swing, he kept going out from cabin and coming back
into it. At length after lamenting long and piteously, Nala stupefied and
bereft of sense by Kali went away, forsaking that sleeping wife of his.
Reft of reason through Kali's touch, and thinking of his conduct, the
king departed in sorrow, leaving his, wife alone in that solitary
forest.'"



SECTION LXIII

Vrihadaswa said, "O king, after Nala had gone away, the beauteous
Damayanti, now refreshed, timorously awoke in that lonely forest. And O
mighty monarch, not finding her lord Naishadha, afflicted with grief and
pain, she shrieked aloud in fright, saying, 'O lord? O mighty monarch! O
husband, dost thou desert me? Oh, I am lost and undone, frightened in
this desolate place. O illustrious prince, thou art truthful in speech,
and conversant with morality. How hast thou then, having pledged thy
word, deserted me asleep in the woods? Oh, why hast thou deserted thy
accomplished wife, even devoted to thee, particularly one that hath not
wronged thee, though wronged thou hast been by others? O king of men, it
behoveth thee to act faithfull, according to those words thou hadst
spoken unto me before in the presence of the guardians of the worlds. O
bull among men, that thy wife liveth even a moment after thy desertion of
her, is only because mortals are decreed to die at the appointed time. O
bull among men, enough of this joke! O irrepressible one, I am terribly
frightened. O lord, show thyself. I see thee! I see thee, o king! Thou
art seen, O Naishadha, Hiding thyself behind those shrubs, why dost thou
not reply unto me? It is cruel of thee, O great king, that seeing me in
this plight and so lamenting, thou dost not, O king, approach and comfort
me. I grieve not for myself, nor for anything else. I only grieve to
think how thou wilt pass thy days alone, O king. In the evening oppressed
with hunger and thirst and fatigue, underneath the trees, how wilt it
take with thee when thou seest me not?' And then Damayanti, afflicted
with anguish and burning with grief, began to rush hither and thither,
weeping in woe. And now the helpless princess sprang up, and now she sank
down in stupor; and now she shrank in terror, and now she wept and wailed
aloud. And Bhima's daughter devoted to her husband, burning in anguish
and sighing ever more, and faint and weeping exclaimed, 'That being
through whose imprecation the afflicted Naishadha suffereth this woe,
shall bear grief that is greater than ours. May that wicked being who
hath brought Nala of sinless heart this, lead a more miserable life
bearing greater ills.'

"Thus lamenting, the crowned consort of the illustrious (king) began to
seek her lord in those woods, inhabited by beasts of prey. And the
daughter of Bhima, wailing bitterly, wandered hither and thither like a
maniac, exclaiming, 'Alas! Alas! Oh king!' And as she was wailing loudly
like a female osprey, and grieving and indulging in piteous lamentations
unceasingly, she came near a gigantic serpent. And that huge and hungry
serpent thereupon suddenly seized Bhima's daughter, who had come near and
was moving about within its range. And folded within serpent's coils and
filled with grief, she still wept, not for herself but for Naishadha. And
she said 'O lord, why dost thou not rush towards me, now that I am
seized, without anybody to protect me, by this serpent in these desert
wilds? And, O Naishadha, how will it fare with thee when thou rememberest
me? O lord, why hast thou gone away, deserting me today in the forest?
Free from thy course, when thou wilt have regained thy mind and senses
and wealth, how will it be with thee when thou thinkest of me? O
Naishadha, O sinless one, who will soothe thee when thou art weary, and
hungry, and fainting, O tiger among kings?' And while she was wailing
thus, a certain huntsman ranging the deep woods, hearing her
lamentations, swiftly came to the spot. And beholding the large-eyed one
in the coils of the serpent, he rushed towards it and cut off its head
with his sharp weapon. And having struck the reptile dead, the huntsman
set Damayanti free. And having sprinkled her body with water and fed and
comforted her. O Bharata, he addressed her saying, 'O thou with eyes like
those of a young gazelle, who art thou? And why also hast thou come into
the woods? And, O beauteous one, how hast thou fallen into this extreme
misery' And thus accosted, O monarch, by that man, Damayanti, O Bharata,
related unto him all that had happened. And beholding that beautiful
woman clad in half a garment, with deep bosom and round hips, and limbs
delicate and faultless, and face resembling the full moon, and eyes
graced with curved eye-lashes, and speech sweet as honey, the hunter
became inflamed with desire. And afflicted by the god of love, the
huntsman began to soothe her in winning voice and soft words. And as soon
as the chaste and beauteous Damayanti, beholding him understood his
intentions, she was filled with fierce wrath and seemed to blaze up in
anger. But the wicked-minded wretch, burning with desire became wroth,
attempted to employ force upon her, who was unconquerable as a flame of
blazing fire. And Damayanti already distressed upon being deprived of
husband and kingdom, in that hour of grief beyond utterance, cursed him
in anger, saying, 'I have never even thought of any other person than
Naishadha, therefore let this mean-minded wrath subsisting on chase, fall
down lifeless.' And as soon as she said this, the hunter fell down
lifeless upon the ground, like a tree consumed by fire." 131



SECTION LXIV

"Vrihadaswa continued, 'Having destroyed that hunter Damayanti of eyes
like lotus leaves, went onwards through that fearful and solitary forest
ringing with the chirp of crickets. And it abounded with lions, and
leopards, and Rurus and tigers, and buffaloes, and bears and deer. And it
swarmed with birds of various species, and was infested by thieves and
mlechchha tribes. And it contained Salas, and bamboos and Dhavas, and
Aswatthas, and Tindukas and Ingudas, and Kinsukas, and Arjunas, and
Nimvas, and Tinisas and Salmalas, and Jamvus, and mango trees, and
Lodhras, and the catechu, and the cane, and Padmakas, and Amalahas, and
Plakshas, and Kadamvas, and Udumvaras and Vadaris, and Vilwas, and
banians, and Piyalas, and palms, and date-trees, and Haritakas and
Vibhitakas. And the princess of Vidarbha saw many mountains containing
ores of various kinds, and groves resounding with the notes of winged
choirs, and many glens of wondrous sight, and many rivers and lakes and
tanks and various kinds of birds and beasts. And she saw numberless
snakes and goblins and Rakshasas of grim visage, and pools and tanks and
hillocks, and brooks and fountains of wonderful appearance. And the
princess of Vidarbha saw there herds of buffaloes. And boars, and bears
as well as serpents of the wilderness. And safe in virtue and glory and
good fortune and patience, Damayanti wandered through those woods alone,
in search of Nala. And the royal daughter of Bhima, distressed only at
her separation from her lord, was not terrified at aught in that fearful
forest. And, O king, seating herself down upon a stone and filled with
grief, and every limb of hers trembling with sorrow on account of her
husband, she began to lament thus: 'O king of the Nishadhas, O thou of
broad chest and mighty arms, whither hast thou gone, O king, leaving me
in this lone forest? O hero, having performed the Aswamedha and other
sacrifices, with gifts in profusion (unto the Brahmanas), why hast thou,
O tiger among men, played false with me alone? O best of men, O thou of
great splendour, it behoveth thee. O auspicious one, to remember what
thou didst declare before me, O bull among kings! And, O monarch, it
behoveth thee also to call to mind what the sky-ranging swans spake in
thy presence and in mine. O tiger among men, the four Vedas in all their
extent, with the Angas and the Upangas, well-studied, on one side, and
one single truth on the other, (are equal). Therefore, O slayer of foes,
it behoveth thee, O lord of men, to make good what thou didst formerly
declare before me. Alas, O hero! warrior! O Nala! O sinless one being
thine, I am about to perish in this dreadful forest. Oh! wherefore dost
thou not answer me? This terrible lord of the forest, of grim visage and
gaping jaws, and famishing with hunger, filleth me with fright. Doth it
not behove thee to deliver me? Thou wert wont to say always, 'Save thee
there existeth not one dear unto me.' O blessed one, O king, do thou now
make good thy words so spoken before. And, O king, why dost thou not
return an answer to thy beloved wife bewailing and bereft of sense,
although thou lovest her, being loved in return? O king of the earth, O
respected one, O represser of foes, O thou of large eyes, why dost thou
not regard me, emaciated, and distressed and pale, and discoloured, and
clad in a half piece of cloth, and alone, and weeping, and lamenting like
one forlorn, and like unto a solitary doe separated from the herd? O
illustrious sovereign, it is, I, Damayanti, devoted to thee, who, alone
in this great forest, address thee. Wherefore, then, dost thou not reply
unto me? Oh, I do not behold thee today on this mountain, O chief of men,
O thou of noble birth and character with every limb possesed of grace! In
this terrible forest, haunted by lions and tigers, O king of the
Nishadhas, O foremost of men, O enhancer of my sorrows, (Wishing to know)
whether thou art lying down, or sitting, or standing, or gone, whom shall
I ask, distressed and woe-stricken on thy account, saying, 'Hast thou
seen in this woods the royal Nala?' Of whom shall I in this forest
enquire alter the departed Nala, handsome and of high soul, and the
destroyer of hostile arrays? From whom shall I today hear the sweet
words, viz., 'That royal Nala, of eyes like lotus-leaves, whom thou
seekest, is even here?' Yonder cometh the forest-king, that tiger of
graceful mien, furnished with four teeth and prominent cheeks. Even him
will I accost fearlessly: Thou art the lord of all animals, and of this
forest the king. Know me for Damayanti, the daughter of the king of the
Vidarbhas, and the wife of Nala, destroyer of foes, and the king of the
Nishadhas. Distressed and woe-stricken, I am seeking my husband alone in
these woods. Do thou, O king of beasts, comfort me (with news of Nala) if
thou hast seen him. Or, O lord of the forest, if thou cannot speak of
Nala, do thou, then, O best of beasts, devour me, and free me from this
misery. Alas! hearing my plaintive appeal in the wilderness, this king of
mountains, this high and sacred hill, crested with innumerable  [...?-JBH]
rolleth towards the sea. Let me, then, for tidings of the king, ask this
king of mountains, this high and sacred hill, crested with innumerable
heaven-kissing and many-hued and beauteous peaks, and abounding in
various ores, and decked with gems of diverse kings, and rising like a
banner over this broad forest, and ranged by lions and tigers and
elephants and boars and bears and stags, and echoing all around with (the
notes of) winged creatures of various species, and adorned with kinsukas
and Asokas and Vakulas and Punnagas, with blossoming Karnikaras, and
Dhavas and Plakshas, and with streams haunted by waterfowls of every
kind, and abounding in crested summits, O sacred one! O best of
mountains! O thou of wondrous sight! O celebrated hill! O refuge (of the
distressed)! O highly auspicious one! I bow to thee, O pillar of the
earth! Approaching, I bow to thee. Know me for a king's daughter, and a
king's daughter-in-law, and king's consort, Damayanti by name that lord
of earth who ruleth the Vidarbhas, that mighty warrior-king Bhima by
name, who protecteth the four orders, is my sire. That best of kings
celebrated the Rajasuya and Aswamedha sacrifices, with profuse gifts to
the Brahmanas. Possessed of beautiful and large eyes, distinguished for
devotion to the Vedas, of unblemished character, truth-telling, devoid of
guile, gentle, endued with prowess, lord of immense wealth, versed in
morality, and pure, he having vanquished all his foes, effectually
protecteth the inhabitants of Vidarbha. Know me, O holy one, for his
daughter, thus come to thee. That best of men--the celebrated ruler of
the Nishadha--known by the name of Virasena of high fame, was my
father-in-law. The son of that king, heroic and handsome and possessed of
energy incapable of being baffled, who ruleth well the kingdom which hath
descended to him from his father, is named Nala. Know, O mountain, that
of that slayer of foes, called also Punyasloka, possessed of the
complexion of gold, and devoted to the Brahmanas, and versed in the
Vedas, and gifted with eloquence,--of that righteous and Soma-quaffing
and fire-adoring king, who celebrateth sacrifices and is liberal and
warlike and who adequately chastiseth (criminals), I am the innocent
spouse--the chief of his queens--standing before thee. Despoiled of
prosperity and deprived of (the company of my) husband without a
protector, and afflicted with calamity, hither have I come, O best of
mountains, seeking my husband. Hast thou, O foremost of mountains, with
thy hundreds of peaks towering (into the sky) seen king Nala in this
frightful forest? Hast thou seen my husband, that ruler of the Nishadhas,
the illustrious Nala, with the tread of a mighty elephant, endued with
intelligence, long-armed, and of fiery energy, possessed of prowess and
patience and courage and high fame? Seeing me bewailing alone,
overwhelmed with sorrow, wherefore, O best of mountains, dost thou not
today soothe me with thy voice, as thy own daughter in distress? O hero,
O warrior of prowess, O thou versed in every duty, O thou adhering to
truth--O lord of the earth, if thou art in this forest, then, O king,
reveal thyself unto me. Oh, when shall I again hear the voice of Nala,
gentle and deep as that of the clouds, that voice, sweet as Amrita, of
the illustrious king, calling me Vidharva's daughter, with accents
distinct, and holy, and musical as the chanting of the Vedas and rich,
and soothing all my sorrows. O king, I am frightened. Do thou, O virtuous
one, comfort me.'

"Having addressed that foremost of mountain thus, Damayanti then went in
a northerly direction. And having proceeded three days and nights, that
best of women came to an incomparable penance grove of ascetics,
resembling in beauty a celestial grove. And the charming asylum she
beheld was inhabited and adorned by ascetics like Vasishtha and Bhrigu
and Atri, self-denying and strict in diet, with minds under control,
endued with holiness, some living on water, some on air, and some on
(fallen) leaves, with passions in check, eminently blessed, seeking the
way to heaven, clad in barks of trees and deer-skins, and with senses
subdued. And beholding that hermitage inhabited by ascetics, and
abounding in herds of deer and monkeys, Damayanti was cheered. And that
best of women, the innocent and blessed Damayanti, with graceful
eye-brows, and long tresses, with lovely hips and deep bosom, and face
graced with fine teeth and with fine black and large eyes, in her
brightness and glory entered that asylum. And saluting those ascetics
grown old in practising austerities, she stood in an attitude of
humility. And the ascetics living in that forest, said, 'Welcome!' And
those men of ascetic wealth, paying her due homage, said, 'Sit ye down,
and tell us what we may do for thee.' That best of women replied unto
them, saying, 'Ye sinless and eminently blessed ascetics, is it well with
your austerities, and sacrificial fire, and religious observances, and
the duties of your own order? And is it well with the beasts and birds of
this asylum? And they answered, 'O beauteous and illustrious lady,
prosperity attendeth us in every respect. But, O thou of faultless limbs,
tell us who thou art, and what thou seekest. Beholding thy beauteous form
and thy bright splendour, we have been amazed. Cheer up and mourn not.
Tell us, O blameless and blessed one, art thou the presiding deity of
this forest, or of this mountain, or of this river?' Damayanti replied
unto those ascetics, saying, 'O Brahmanas, I am not the goddess of this
forest, or of this mountain, or of this stream. O Rishis of ascetic
wealth, know that I am a human being. I will relate my history in detail.
Do ye listen to me. There is a king--the mighty ruler of the
Vidarbhas--Bhima by name. O foremost of regenerate ones, know me to be
his daughter. The wise ruler of the Nishadhas, Nala by name, of great
celebrity, heroic, and ever victorious in battle, and learned, is my
husband. Engaged in the worship of the gods, devoted to the twice-born
ones, the guardian of the line of the Nishadhas, of mighty energy,
possessed of great strength, truthful, conversant with all duties, wise,
unwavering in promise, the crusher of foes, devout, serving the gods,
graceful, the conqueror of hostile towns, that foremost of kings, Nala by
name, equal in splendour unto the lord of celestials, the slayer of foes,
possessed of large eyes, and a hue resembling the full moon, is my
husband. The celebrator of great sacrifices, versed in the Vedas and
their branches, the destroyer of enemies in battle, and like unto the sun
and the moon in splendour, is he. That king devoted to truth and religion
was summoned to dice by certain deceitful persons of mean mind and
uncultured soul and of crooked ways, and skilful in gambling, and was
deprived of wealth and kingdom. Know that I am the wife of that bull
among kings, known to all by the name of Damayanti, anxious to find out
my (missing) lord. In sadness of heart am I wandering among woods, and
mountains, and lakes, and rivers, and tanks and forests, in search of
that husband of mine--Nala, skilled in battle, high-souled, and
well-versed in the use of weapons, O hath king Nala, the lord of the
Nishadhas, come to this delightful asylum of your holy selves? It is for
him, O Brahmanas, that I have come to this dreary forest full of terrors
and haunted by tigers and other beasts. If I do not see king Nala within
a few days and nights, I shall seek my good by renouncing this body. Of
what use is my life without that bull among men? How shall I live
afflicted with grief on account of my husband?'

Unto Bhima's daughter, Damayanti, lamenting forlorn in that forest, the
truth-telling ascetics replied, saying, 'O blessed and beauteous one, we
see by ascetic power that the future will bring happiness to thee, and
that thou wilt soon behold Naishadha. O daughter of Bhima, thou wilt
behold Nala, the lord of the Nishadhas, the slayer of foes, and the
foremost of the virtuous freed from distress. And O blessed lady, thou
wilt behold the king--thy lord--freed from all sins and decked with all
kinds of gems, and ruling the selfsame city, and chasting his enemies,
and striking terror into the hearts of foes, and gladdening the hearts of
friends, and crowned with every blessing.'

"'Having spoken unto that princess--the beloved queen of Nala--the
ascetics with their sacred fires and asylum vanished from sight. And
beholding that mighty wonder, the daughter-in-law of king Virasena,
Damayanti of faultless limbs, was struck with amazement. And she asked
herself, 'Was it a dream that I saw? What an occurrence hath taken place!
Where are all those ascetics? And where is that asylum? Where, further,
is that delightful river of sacred waters--the resort of diverse kinds of
fowls? And where, again, are those charming trees decked with fruits and
flowers?' And after thinking so for some time, Bhima's daughter,
Damayanti of sweet smiles melancholy and afflicted with grief on account
of her lord, lost the colour of her face (again). And going to another
part of the wood, she saw an Asoka tree. And approaching that first of
trees in the forest, so charming with blossoms and its load of foliage,
and resounding with the notes of birds, Damayanti, with tears in her eyes
and accents choked in grief, began to lament, saying, 'Oh, this graceful
tree in the heart of the forest, decked in flowers, looketh beautiful,
like a charming king of hills. O beauteous Asoka, do thou speedily free
me from grief. Hast thou seen king Nala, the slayer of foes and the
beloved husband of Damayanti,--freed from fear and grief and obstacles?
Hast thou seen my beloved husband, the ruler of the Nishadhas, clad in
half a piece of cloth, with delicate skin, that hero afflicted with woe
and who hath come into this wilderness? O Asoka tree, do thou free me
from grief! O Asoka, vindicate thy name, for Asoka meaneth destroyer of
grief. And going round that tree thrice, with an afflicted heart, that
best of women, Bhima's daughter, entered a more terrible part of the
forest. And wandering in quest of her lord, Bhima's daughter beheld many
trees and streams and delightful mountains, and many beasts and birds,
and caves, and precipices, and many rivers of wonderful appearance. And
as she proceeded she came upon a broad way where she saw with wonder a
body of merchants, with their horses and elephants, landing on the banks
of a river, full of clear and cool water, and lovely and charming to
behold, and broad, and covered with bushes of canes, and echoing with the
cries of cranes and ospreys and Chakravakas, and abounding in tortoises
and alligators and fishes, and studded with innumerable islets. And as
soon as as she saw that caravan, the beauteous and celebrated wife of
Nala, wild like a maniac, oppressed with grief, clad in half a garment,
lean and pale and smutted, and with hair covered with dust, drew near and
entered into its midst. And beholding her, some fled in fear, and some
became extremely anxious, and some cried aloud, and some laughed at her,
and some hated her. And some, O Bharata, felt pity for, and even
addressed, her, saying, 'O blessed one, who art thou, and whose? What
seekest thou in woods? Seeing thee here we have been terrified. Art thou
human? Tell us truly, O blessed one if thou art the goddess of this wood
or of this mountain or of the points of the heaven. We seek thy
protection. Art thou a female Yaksha, or a female Rakshasa, or a
celestial damsel? O thou of faultless features, do thou bless us wholly
and protect us. And, O blessed one, do thou so act that his caravan may
soon go hence in prosperity and that the welfare of all of us may be
secured.' Thus addressed by that caravan, the princess Damayanti, devoted
to her husband and oppressed by the calamity that had befallen her,
answered, saying, 'O leader of the caravan, ye merchants, ye youths, old
men, and children, and ye that compose this caravan, know me for a human
being. I am the daughter of a king, and the daughter in-law of a king,
and the consort also of a king, eager for the sight of my lord. The ruler
of the Vidarbhas is my father, and my husband is the lord of the
Nishadhas, named Nala. Even now I am seeking that unvanquished and
blessed one. If ye have chanced to see my beloved one, king Nala, that
tiger among men, that destroyer of hostile hosts, O tell me quick.'
Thereupon the leader of that great caravan, named Suchi, replied unto
Damayanti of faultless limbs, saying, 'O blessed one, listen to my words.
O thou of sweet smiles, I am a merchant and the leader of this caravan. O
illustrious lady, I have not seen any man of the name of Nala. In this
extensive forest uninhabited by men, there are only elephants and
leopards and buffaloes, and tigers and bears and other animals. Except
thee, I have not met with any man or woman here, so help us now
Manibhadra, the king of Yakshas!' Thus addressed by them she asked those
merchants as well as the leader of the host saying, 'It behoveth you to
tell me whither this caravan is bound.' The leader of the band said, 'O
daughter of a great king, for the purpose of profit this caravan is bound
direct for the city of Suvahu, the truth-telling ruler of the Chedis.'"



SECTION LXV

"Vrihadaswa said, 'Having heard the words of the leader of that caravan,
Damayanti of faultless limbs proceeded with that caravan itself anxious
to behold her lord. And after having proceeded for many days the
merchants saw a large lake fragrant with lotuses in the midst of that
dense and terrible forest. And it was beautiful all over, and exceedingly
delightful, (with banks) abounding in grass and fuel and fruits and
flowers. And it was inhabited by various kinds of fowls and birds, and
fall of water that was pure and sweet. And it was cool and capable of
captivating the heart. And the caravan, worn out with toil, resolved to
halt there. And with the permission of their leader, they spread
themselves around those beautiful woods. And that mighty caravan finding
it was evening halted at that place. And (it came to pass that) at the
hour of midnight when everything was hushed and still and the tired
caravan had fallen asleep, a herd of elephants in going towards a
mountain stream to drink of its water befouled by their temporal juice,
saw that caravan as also the numerous elephants belonging to it. And
seeing their domesticated fellows the wild elephants infuriated and with
the temporal juice trickling down rushed impetuously on the former, with
the intention of killing them. And the force of the rush of those
elephants was hard to bear, like the impetuosity of peaks lessened from
mountain summits rolling towards the plain. The rushing elephants found
the forest paths to be all blocked up, for the goodly caravan was
sleeping obstructing the paths around that lake of lotuses. And the
elephants all of a sudden, began to crush the men lying insensible on the
ground. And uttering cries of 'Oh!' and 'Alas!' the merchants, blinded by
sleep, fled, in order to escape that danger, to copses and woods for
refuge. And some were slain by the tusks, and some by the trunks, and
some by the legs of those elephants. And innumerable camels and horses
were killed, and crowds of men on foot, running in fright, killed one
another. And uttering loud cries some fell down on the ground, and some
in fear climbed on trees, and some dropped down on uneven ground. And, O
king, thus accidentally attacked by that large herd of elephants, that
goodly caravan suffered a great loss. And there arose a tremendous uproar
calculated to frighten the three worlds, 'Lo! a great fire hath broken
out. Rescue us.

Do ye speedily fly away. Why do ye fly? Take the heaps of jewels
scattered around. All this wealth is a trifle. I do not speak falsely, 'I
tell you again, (exclaimed some one) think on my words, O ye distracted
one!' With such exclamation they ran about in fright. And Damayanti awoke
in fear and anxiety, while that terrible slaughter was raging there. And
beholding slaughter capable of awaking the fear of all the worlds, and
which was so unforeseen, the damsel of eyes like lotus leaves rose up,
wild with fright, and almost out of breath. And those of the caravan that
had escaped unhurt, met together, and asked one another, 'Of what deed of
ours is this the consequence? Surely, we have failed to worship the
illustrious Manibhadras, and likewise the exalted and graceful
Vaisravana, the king of the Yaksha. Perhaps, we have not worshipped the
deities that cause calamities, or perhaps, we have not paid them the
first homage. Or, perhaps, this evil is the certain consequence of the
birds (we saw). Our stars are not unpropitious. From what other cause,
then hath this disaster come?' Others, distressed and bereft of wealth
and relatives, said, 'That maniac-like woman who came amongst this mighty
caravan in guise that was strange and scarcely human, alas, it is by her
that this dreadful illusion had been pre-arranged. Of a certainty, she is
a terrible Rakshasa or a Yaksha or a Pisacha woman. All this evil is her
work, what need of doubts? If we again see that wicked destroyer of
merchants, that giver of innumerable woes, we shall certainly slay that
injurer of ours, with stones, and dust, and grass, and wood, and cuffs.'
And hearing these dreadful words of the merchants, Damayanti, in terror
and shame and anxiety, fled into the woods apprehensive of evil. And
reproaching herself she said, 'Alas! fierce and great is the wrath of God
on me. Peace followeth not in my track. Of what misdeed is this the
consequence? I do not remember that I did ever so little a wrong to any
one in thought, word, or deed. Of what deed, then, is this the
consequence? Certainly, it is on account of the great sins I had
committed in a former life that such calamity hath befallen me, viz., the
loss of my husband's kingdom, his defeat at the hands of his own kinsmen,
this separation from my lord and my son and daughter, this my unprotected
state, and my presence in this forest abounding in innumerable beasts of
prey!'"

"The next day, O king, the remnant of that caravan left the place
bewailing the destruction that had overtaken them and lamenting for their
dead brothers and fathers and sons and friends. And the princess of
Vidarbha began to lament, saying, 'Alas! What misdeed have I perpetrated!
The crowd of men that I obtained in this lone forest, hath been destroyed
by a herd of elephants, surely as a consequence of my ill luck. Without
doubt, I shall have to suffer misery for a long time. I have heard from
old men that no person dieth ere his time; it is for this that my
miserable self hath not been trodden to death by that herd of elephants.
Nothing that befalleth men is due to anything else than Destiny, for even
in my childhood I did not commit any such sin in thought, word, or deed,
whence might come this calamity. Methinks, I suffer this severance from
my husband through the potency of those celestial Lokapalas, who had come
to the Swayamvara but whom I disregarded for the sake of Nala.' Bewailing
thus, O tiger among kings, that excellent lady, Damayanti, devoted to her
husband, went, oppressed with grief and (pale) as the autumnal moon, with
those Brahmanas versed in the Vedas that had survived the slaughter of
the caravan. And departing speedily, towards evening, the damsel came to
the mighty city of the truth-telling Suvahu, the king of the Chedis. And
she entered that excellent city clad in half a garment. And the citizens
saw her as she went, overcome with fear, and lean, melancholy, her hair
dishevelled and soiled with dust, and maniac-like. And beholding her
enter the city of the king of the Chedis, the boys of the city, from
curiosity, began to follow her. And surrounded by them, she came before
the palace of the king. And from the terrace the queen-mother saw her
surrounded by the crowd. And she said to her nurse, 'Go and bring that
woman before me. She is forlorn and is being vexed by the crowd. She hath
fallen into distress and standeth in need of succour. I find her beauty
to be such that it illumineth my house. The fair one, though looking like
a maniac, seemeth a very Sree with her large eyes.' Thus commanded, the
nurse went out and dispersing the crowd brought Damayanti to that
graceful terrace. And struck with wonder, O king, she asked Damayanti,
saying, 'Afflicted though thou art with such distress, thou ownest a
beautiful form. Thou shinest like lightning in the midst of the clouds.
Tell me who thou art, and whose. O thou possessed of celestial splendour,
surely, thy beauty is not human, bereft though thou art of ornaments. And
although thou art helpless, yet thou art unmoved under the outrage of
these men.' Hearing these words of the nurse, the daughter of Bhima said,
Know that I am a female belonging to the human species and devoted to my
husband. I am a serving woman of good lineage. I live wherever I like,
subsisting on fruit and roots, and whom a companion, and stay where
evening overtaketh me. My husband is the owner of countless virtues and
was ever devoted to me. And I also, on my part, was deeply attached to
him, following him like his shadow. It chanced that once he became
desperately engaged at dice. Defeated at dice, he came along into the
forest. I accompanied my husband into the woods, comforting the hero clad
in a single piece of cloth and maniac-like and overwhelmed with calamity.
Once on a time for some cause, that hero, afflicted with hunger and
thirst and grief, was forced to abandon that sole piece of covering in
the forest. Destitute of garment and maniac-like and deprived of his
senses as he was, I followed him, myself in a single garment. Following
him, I did not sleep for nights together. Thus passed many days, until at
last while I was sleeping, he cut off half of my cloth, and forsook me
who had done him no wrong. I am seeking my husband but unable to find him
who is of hue like the filaments of the lotus, without being able to cast
my eyes on that delight of my heart, that dear lord who owneth my heart
and resembleth the celestials in mien, day and night do I burn in grief."

"Unto Bhima's daughter thus lamenting with tearful eyes, and afflicted
and speaking in accents choked in grief, the queen-mother herself said,
'O blessed damsel, do thou stay with me. I am well pleased with thee. O
fair lady, my men shall search for thy husband. Or, perhaps he may come
here of his own accord in course of his wanderings. And, O beautiful
lady, residing here thou wilt regain thy (lost) lord.' Hearing these
words of the queen mother, Damayanti replied, 'O mother of heroes, I may
stay with thee on certain conditions. I shall not eat the leavings on any
dish, nor shall I wash anybody's feet, nor shall I have to speak with
other men. And if anybody shall seek me (as a wife or mistress) he should
be liable to punishment at thy hands. And, further, should he solicit me
over and over again, that wicked one should be punished with death. This
is the vow I have made. I intend to have an interview with those
Brahmanas that will set out to search for my husband. If thou canst do
all this, I shall certainly live with thee. If it is otherwise, I cannot
find it in my heart to reside with thee.' The queen-mother answered her
with a glad heart, saying, 'I will do all this. Thou hast done well in
adopting such a vow!'"

"Vrihadaswa continued, 'O king, having spoken so unto the daughter of
Bhima, the queen-mother, O Bharata, said to her daughter named Sunanda,
'O Sunanda, accept this lady like a goddess as thy Sairindhri! Let her be
thy companion, as she is of the same age with thee. Do thou, with heart
free from care, always sport with her in joy.' And Sunanda cheerfully
accepted Damayanti and led her to her own apartment accompanied by her
associates. And treated with respect, Damayanti was satisfied, and she
continued to reside there without anxiety of any kind, for all her wishes
were duly gratified.'"



SECTION LXVI

"Vrihadaswa said, 'O monarch, having deserted Damayanti, king Nala saw a
mighty conflagration that was raging in that dense forest. And in the
midst of that conflagration, he heard the voice of some creature,
repeatedly crying aloud, 'O righteous Nala, come hither.' And answering,
'Fear not,' he entered into the midst of the fire and beheld a mighty
Naga lying in coils. And the Naga with joined hands, and trembling, spake
unto Nala, saying, 'O king, that I am a snake, Karkotaka by name. I had
deceived the great Rishi Narada of high ascetic merit, and by him have I
been cursed in wrath, O king of men, even in words such as these: 'Stay
thou here like an immobile thing, until one Nala taketh thee hence. And,
indeed, on the spot to which he will carry thee, there shalt thou he
freed from my curse. It is for that curse of his that I am unable to stir
one step. I will instruct thee in respect of thy welfare. It behoveth
thee to deliver me. I will be thy friend. There is no snake equal to me.
I will be light in thy hands. Taking me up, do thou speedily go hence.'
Having said this, that prince of snakes became as small as the thumb. And
taking him up, Nala went to a spot free from fire. Having reached an open
spot where there was no fire, Nala intended to drop the serpent, upon
which Karkotaka again addressed him, saying, 'O king of the Nishadhas,
proceed thou yet, counting a few steps of thine; meanwhile, O
mighty-armed one, I will do thee great good.' And as Nala began to count
his steps, the snake bit him at the tenth step. And, lo! As he was bit,
his form speedily underwent a change. And beholding his change of form,
Nala was amazed. And the king saw the snake also assume his own form. And
the snake Karkotaka, comforting Nala, spake unto him, 'I have deprived
thee of thy beauty, so that people may not recognise thee. And, O Nala,
he by whom thou hast been deceived and cast into distress, shall dwell in
thee tortured by my venom. And, O monarch, as long as he doth not leave
thee, he will have to dwell in pain in thy body with thee every limb
filled with my venom. And, O ruler of men I have saved from the hands of
him who from anger and hate deceived thee, perfectly innocent though thou
art and undeserving of wrong. And, O tiger among men, through my grace,
thou shalt have (no longer) any fear from animals with fangs from
enemies, and from Brahmanas also versed in the Vedas, O king! Nor shalt
thou, O monarch, feel pain on account of my poison. And, O foremost of
kings, thou shalt be ever victorious in battle. This very day, O prince,
O lord of Nishadhas, go to the delightful city of Ayodhya, and present
thyself before Rituparna skilled in gambling, saying, 'I am a charioteer,
Vahuka by name.' And that king will give thee his skill in dice for thy
knowledge of horses. Sprung from the line of Ikswaku, and possessed of
prosperity, he will be thy friend. When thou wilt be an adept at dice,
thou shalt then have prosperity. Thou wilt also meet with thy wife and
thy children, and regain thy kingdom. I tell thee this truly. Therefore,
let not thy mind be occupied by sorrow. And, O lord of men, when thou
shouldst desire to behold thy proper form, thou shouldst remember me, and
wear this garment. Upon wearing this, thou shalt get back thy own form.'
And saying this, that Naga then gave unto Nala two pieces of celestial
cloth. And, O son of the Kuru race, having thus instructed Nala, and
presented him with the attire, the king of snakes, O monarch, made
himself invisible there and then!'"



SECTION LXVII

"Vrihadaswa said, 'After the snake had vanquished, Nala, the ruler of the
Nishadhas, proceeded, and on the tenth day entered the city of Rituparna.
And he approached the king, saying, 'My name is Vahuka. There is no one
in this world equal to me in managing steeds. My counsel also should be
sought in matters of difficulty and in all affairs of skill. I also
surpass others in the art of cooking. In all those arts that exists in
this world, and also in every thing difficult of accomplishment, I will
strive to attain success, O Rituparna, do thou maintain me.' And
Rituparna replied, 'O Vahuka, stay with me! May good happen to thee. Thou
wilt even perform all this. I have always particularly desired to be
driven fast. Do thou concert such measures that my steeds may become
fleet. I appoint thee the superintendent of my stables. Thy pay shall be
ten thousand (coins). Both Varshneya and Jivala shall always be under thy
direction. Thou wilt live pleasantly in their company. Therefore, O
Vahuka, stay thou with me.'"

"Vrihadaswa continued, 'Thus addressed by the king, Nala began to dwell
in the city of Rituparna, treated with respect and with Varshneya and
Jivala as his companions. And residing there, the king (Nala),
remembering the princess of Vidarbha, recited every evening the following
sloka: 'Where lieth that helpless one afflicted with hunger and thirst
and worn with toil, thinking of that wretch? And upon whom also doth she
now wait?' And once as the king was reciting this in the night, Jivala
asked him saying, 'O Vahuka, whom dost thou lament thus daily? I am
curious to hear it. O thou blest with length of days, whose spouse is she
whom thus lamentest?' Thus questioned, king Nala answered him, saying, 'A
certain person devoid of sense had a wife well-known to many. That wretch
was false in his promises. For some reason that wicked person was
separated from her. Separated from her, that wretch wandered about
oppressed with woe, and burning with grief he resteth not by day or
night. And at night, remembering her, he singeth this sloka. Having
wandered over the entire world, he hath at last found a refuge, and
undeserving of the distress that hath befallen him, passeth his days,
thus remembering his wife. When calamity had overtaken this man, his wife
followed him into the woods. Deserted by that man of little virtue, her
life itself is in danger. Alone, without knowledge of ways, ill able to
bear distress, and fainting with hunger and thirst, the girl can hardly
protect her life. And, O friend, she hath been deserted by that man of
small fortune and having little sense, with the wide and terrible forest,
ever abounding in beasts of prey'--

"Thus remembering Damayanti, the king of the Nishadhas continued to live
unknown in the abode of that monarch!"



SECTION LXVIII

"Vaisampayana said, 'After Nala, despoiled of his kingdom, had, with his
wife, become a bondsman, Bhima with the desire of seeing Nala sent out
Brahmanas to search for him. And giving them profuse wealth, Bhima
enjoined on them, saying, 'Do ye search for Nala, and also for my
daughter Damayanti. He who achieveth this task, viz., ascertaining where
the ruler of the Nishadhas is, bringeth him and my daughter hither, will
obtain from me a thousand kine, and fields, and a village resembling a
town. Even if failing to bring Damayanti and Nala here, he that succeeds
learning their whereabouts, will get from me the wealth represented by a
thousand kine.' Thus addressed, the Brahmanas cheerfully went out in all
directions seeking Nala and his wife in cities and provinces. But Nala or
his spouse they found not anywhere. Until at length searching in the
beautiful city of the Chedis, a Brahmana named Sudeva, during the time of
the king's prayers, saw the princess of Vidarbha in the palace of the
king, seated with Sunanda. And her incomparable beauty was slightly
perceptible, like the brightness of a fire enveloped in curls of smoke.
And beholding that lady of large eyes, soiled and emaciated he decided
her to be Damayanti, coming to that conclusion from various reasons. And
Sudeva said, 'As I saw her before, this damsel is even so at present. O,
I am blest, by casting my eyes on this fair one, like Sree herself
delighting the worlds! Resembling the full moon, of unchanging youth, of
well-rounded breasts, illumining all sides by her splendour, possessed of
large eyes like beautiful lotuses, like unto Kama's Rati herself the
delight of all the worlds like the rays of the full moon, O, she looketh
like a lotus-stalk transplanted by adverse fortune from the Vidarbha lake
and covered with mire in the process. And oppressed with grief on account
of her husband, and melancholy, she looketh like the night of the full
moon when Rahu hath swallowed that luminary, or like a stream whose
current hath dried up. Her plight is very much like that of a ravaged
lake with the leaves of its lotuses crushed by the trunks of elephants,
and with its birds and fowls affrighted by the invasion. Indeed, this
girl, of a delicate frame and of lovely limbs, and deserving to dwell in
a mansion decked with gems, is (now) like an uprooted lotus-stalk
scorched by the sun. Endued with beauty and generosity of nature, and
destitute of ornaments, though deserving of them, she looketh like the
moon 'new bent in haven' but covered with black clouds. Destitute of
comforts and luxuries, separated from loved ones and friends, she liveth
in distress, supported by the hope of beholding her lord. Verily, the
husband is the best ornament of a woman, however destitute of ornaments.
Without her husband beside her, this lady, though beautiful, shineth not.
It is a hard feat achieved by Nala in that he liveth without succumbing
to grief, though separated from such a wife. Beholding this damsel
possessed of black hair and of eyes like lotus-leaves, in woe though
deserving of bliss, even my heart is pained. Alas! when shall this girl
graced with auspicious marks and devoted to her husband, crossing this
ocean of woe, regain the company of her lord, like Rohini regaining the
Moon's? Surely, the king of the Nishadhas will experience in regaining
her the delight that a king deprived of his kingdom experienceth in
regaining his kingdom. Equal to her in nature and age and extraction,
Nala deserveth the daughter of Vidarbha, and this damsel of black eyes
also deserveth him. It behoveth me to comfort the queen of that hero of
immeasurable prowess and endued with energy and might, (since) she is so
eager to meet her husband. I will console this afflicted girl of face
like the full moon, and suffering distress that she had never before
endured, and ever meditating on her lord.'

"Vrihadaswa continued, 'Having thus reflected on these various
circumstances and signs, the Brahmana, Sudeva, approached Damayanti, and
addressed her, saying, 'O princess of Vidarbha, I am Sudeva, the dear
friend of thy brother. I have come here, seeking thee, at the desire of
king Bhima. Thy father is well, and also thy mother, and thy brothers.
And thy son and daughter, blessed with length of days, are living in
peace. Thy relatives, though alive, are almost dead on thy account, and
hundreds of Brahmanas are ranging the world in search of thee."

"Vrihadaswa continued, 'O Yudhishthira, Damayanti recognising Sudeva,
asked him respecting all her relatives and kinsmen one after another.
And, O monarch, oppressed with grief, the princess of Vidarbha began to
weep bitterly, at the unexpected sight of Sudeva, that foremost of
Brahmanas and the friend of her brother. And, O Bharata, beholding
Damayanti weeping, and conversing in private with Sudeva, Sunanda was
distressed, and going to her mother informed her, saying, 'Sairindhri is
weeping bitterly in the presence of a Brahmana. If thou likest, satisfy
thyself.' And thereupon the mother of the king of the Chedis, issuing
from the inner apartments of the palace, came to the place where the girl
(Damayanti) was with that Brahmana. Then calling Sudeva, O king, the
queen-mother asked him, 'Whose wife is this fair one, and whose daughter?
How hath this lady of beautiful eyes been deprived of the company of her
relatives and of her husband as well? And how also hast thou come to know
this lady fallen into such a plight? I wish to hear all this in detail
from thee. Do truly relate unto me who am asking thee about this damsel
of celestial beauty.' Then, O king, thus addressed by the queen-mother,
Sudeva, that best of Brahmanas, sat at his ease, and began to relate the
true history of Damayanti.'"



SECTION LXIX

"Sudeva said, 'There is a virtuous and illustrious ruler of the
Vidarbhas, Bhima by name. This blessed lady is his daughter, and widely
known by the name of Damayanti. And there is a king ruling the Nishadhas,
named Nala, the son of Virasena. This blessed lady is the wife of that
wise and righteous monarch. Defeated at dice by his brother, and
despoiled of his kingdom, that king, accompanied by Damayanti, went away
without the knowledge of any one. We have been wandering over the whole
earth in search of Damayanti. And that girl is at last found in the house
of thy son. No woman existeth that is her rival in beauty. Between the
eye-brows of this ever-youthful damsel, there is an excellent mole from
birth, resembling a lotus. Noticed by us (before) it seems to have
disappeared, covered, (as her forehead is) with (a coat of) dust even
like the moon hid in clouds. Placed there by the Creator himself as an
indication of prosperity and wealth, that mole is visible faintly, like
the cloud-covered lunar crescent of the first day of the lighted
fortnight. And covered as her body is with dust, her beauty hath not
disappeared. Though careless of her person, it is still manifest, and
shineth like gold. And this girl--goddess-like--capable of being
identified by this form of hers and that mole, hath been discovered by me
as one discovereth a fire that is covered, by its heat!'

"O king, hearing these words of Sudeva, Sunanda washed the dust that
covered the mole between Damayanti's eye-brows. And thereupon it became
visible like the moon in the sky, just emerged from the clouds. And
seeing that mole, O Bharata, Sunanda and the queen-mother began to weep,
and embracing Damayanti stood silent for a while. And the queen-mother,
shedding tears as she spoke, said in gentle accents, 'By this thy mole, I
find that thou art the daughter of my sister. O beauteous girl, thy
mother and I are both daughters of the high-souled Sudaman, the ruler of
the Dasarnas. She was bestowed upon king Bhima, and I on Viravahu. I
witnessed thy birth at our father's palace in the country of the
Dasarnas. O beautiful one, my house is to thee even as thy father's. And
this wealth, O Damayanti, is thine as much as mine.' As this, O king,
Damayanti bowing down to her mother's sister with a glad heart, spake
unto her these words, 'Unrecognised, I have still lived happily with
thee, every want of mine satisfied and myself cared for by thee. And
happy as my stay hath been, it would, without doubt, be happier still.
But, mother, I have long been an exile. It behoveth thee, therefore, to
grant me permission (to depart). My son and daughter, sent to my father's
palace, are living there. Deprived of their father, and of their mother
also, how are they passing their days stricken with sorrow. If thou
wishest to do what is agreeable to me, do thou without loss of time,
order a vehicle, for I wish to go to the Vidarbhas.' At this, O king, the
sister to (Damayanti's) mother, with a glad heart, said, 'So be it'. And
the queen-mother with her son's permission, O chief of the Bharatas, sent
Damayanti in handsome litter carried by men, protected by a large escort
and provided with food and drink and garments of the first quality. And
soon enough she reached the country of the Vidarbhas. And all her
relatives, rejoicing (in her arrival) received her with respect. And
seeing her relatives, her children, both her parents, and all her maids,
to be well, the illustrious Damayanti, O king, worshipped the gods and
Brahmanas according to the superior method. And the king rejoiced at
beholding his daughter gave unto Sudeva a thousand kine and much wealth
and a village. And, O king, having spent that night at her father's
mansion and recovered from fatigue, Damayanti addressed her mother,
saying, 'O mother, if thou wishest me to live, I tell thee truly, do thou
endeavour to bring Nala, that hero among men.' Thus addressed by
Damayanti, the venerable queen became filled with sorrow. And bathed in
tears, she was unable to give any answer. And beholding her in that
plight, all the inmates of the inner apartments broke out into
exclamation of 'Oh!' And 'Alas'! and began to cry bitterly. And then the
queen addressed the mighty monarch Bhima, saying, 'Thy daughter Damayanti
mourneth on account of her husband. Nay, banishing away all bashfulness,
she hath herself, O king, declared her mind to me. Let thy men strive to
find out (Nala) the righteous.' Thus informed by her the king sent the
Brahmanas under him in all directions, saying, 'Exert ye to discover
Nala.' And those Brahmanas, commanded by the ruler of the Vidarbhas (to
seek Nala) appeared before Damayanti and told her of the journey they
were about to undertake. And Bhima's daughter spake unto them saying, 'Do
ye cry in every realm and in every assembly, 'O beloved gambler, where
hast thou gone cutting off half of my garment, and deserting the dear and
devoted wife asleep in the forest? And that girl, as commanded by thee
stayeth expecting thee, clad in half a piece of cloth and burning with
grief! O king, O hero, relent towards, and answer, her who incessantly
weepeth for that grief. This and more ye will say, so that he may be
inclined to pity me. Assisted by the wind, fire consumeth the forest.
(Further, ye will say that) the wife is always to be protected and
maintained by the husband. Why then, good as thou art and acquainted with
every duty, hast thou neglected both the duties? Possessed of fame and
wisdom, and lineage, and kindness, why hast thou be unkind? I fear, this
is owing to the loss of my good luck! Therefore, O tiger among men, have
pity on me. O bull among men! I have heard it from thee that kindness is
the highest virtue. Speaking so, if anybody answereth you, that person
should by all means, be known, and ye should learn who he is, and where
he dwelleth. And ye foremost of regenerate ones, do ye bring me the words
of him who hearing this your speech will chance to answer. Ye should also
act with such care that no one may know the words ye utter to be at my
command, nor that ye will come back to me. And ye should also learn
whether that answers is wealthy, or poor, or destitute of power, in fact
all about him.'

"Thus instructed by Damayanti, O king, the Brahmanas set out in all
directions in search of Nala overtaken with such disaster. And the
Brahmanas, O king, searched for him in cities and kingdoms and villages,
and retreats of ascetics, and places inhabited by cow-herds. And, O
monarch, wherever they went they recited the speeches that Damayanti had
directed them to do."



SECTION LXX

"Vrihadaswa said, 'After a long time had passed away, a Brahmana named
Parnada returned to the city (of the Vidarbhas), and said unto the
daughter of Bhima, 'O Damayanti, seeking Nala, the king of Nishadhas, I
came to the city of Ayodhya, and appeared before the son of Bhangasura.
And, O best of women, I repeated those words of thine in the presence of
the blessed Rituparna. But hearing them neither that ruler of men, nor
his courtiers, answered anything, although I uttered them repeatedly.
Then, after I had been dismissed by the monarch, I was accosted by a
person in the service of Rituparna, named Vahuka. And Vahuka is the
charioteer of that king, of unsightly appearance and possessed of short
arms. And he is skillful in driving with speed, and well acquainted with
the culinary art. And sighing frequently, and weeping again and again, he
inquired about my welfare and afterwards said these words, 'Chaste women,
although fallen into distress, yet protect themselves and thus certainly
secure heaven. Although they may be deserted by their lords, they do not
yet become angry on that account, for women that are chaste lead their
lives, encased in the armour of virtuous behaviour. It behoveth her not
to be angry, since he that deserted her was overwhelmed with calamity,
and deprived of every bliss. A beauteous and virtuous woman should not be
angry with one that was deprived by birds of his garment while striving
to procure sustenance and who is being consumed with grief. Whether
treated well or ill, such a wife should never indulge in ire, beholding
her husband in that plight, despoiled of kingdom and destitute of
prosperity, oppressed with hunger and overwhelmed with calamity.' Hearing
these words of his, I have speedily come here. Thou hast now heard all.
Do what thou thinkest proper, and inform the king of it.'

"O king, having heard these words of Parnada, Damayanti with tearful eyes
came to her mother, and spake unto her in private, 'O mother, king Bhima
should not, by any means, be made acquainted with my purpose. In thy
presence will I employ that best of Brahmanas, Sudeva! If thou desirest
my welfare, act in such a way that king Bhima may not know my purpose.
Let Sudeva without delay go hence to the city of Ayodhya, for the purpose
of bringing Nala, O mother, having performed the same auspicious rites by
virtue of which he had speedily brought me into the midst of friends.'
With these words, after Parnada had recovered from fatigue, the princess
of Vidarbha worshipped him with profuse wealth and also said, 'When Nala
will come here, O Brahmana, I will bestow on thee wealth in abundance
again. Thou hast done me the immense service which none else, indeed, can
do me, for, (owing to that service of thine), O thou best of the
regenerate ones, I shall speedily regain my (lost) lord.' And thus
addressed by Damayanti, that high-minded Brahmana comforted her, uttering
benedictory words of auspicious import, and then went home, regarding his
mission to have been successful. And after he had gone away, Damayanti
oppressed with grief and distress, calling Sudeva, addressed him, O
Yudhishthira, in the presence of her mother, saying, 'O Sudeva, go thou
to the city of Ayodhya, straight as a bird, and tell king Rituparna
living there, these words: 'Bhima's daughter, Damayanti will hold another
Swayamvara. All the kings and princes are going thither. Calculating the
time, I find that the ceremony will take place tomorrow. O represser of
foes, if it is possible for thee, go thither without delay. Tomorrow,
after the sun hath risen, she will choose a second husband, as she doth
not know whether the heroic Nala liveth or not. And addressed by her, O
monarch thus, Sudeva set out. And he said unto Rituparna, all that he had
been directed to say.'"



SECTION LXXI

"Vrihadaswa continued, 'Having heard the words of Sudeva king Rituparna,
soothing Vahuka with gentle words, said, 'O Vahuka, thou art well-skilled
in training and guiding horses. If it pleases thee, I intend to go to
Damayanti's Swayamvara in course of a single day.' Thus addressed, O son
of Kunti, by that king, Nala felt his heart to be bursting in grief. And
the high-souled king seemed to burn in sorrow. And he thought within
himself, 'Perhaps Damayanti in doing this is blinded by sorrow. Or,
perhaps, she hath conceived this magnificent scheme for my sake. Alas,
cruel is the deed that the innocent princess of Vidarbha intends to do,
having been deceived by my sinful and low self of little sense. It is
seen in the world that the nature of woman is inconstant. My offence also
hath been great; perhaps she is acting so, because she hath no longer any
love for me owing to my separation from her. Indeed, that girl of slender
waist, afflicted with grief on my account and with despair, will not
certainly do anything of the kind, when especially, she is the mother of
offspring (by me). However whether this is true or false, I shall
ascertain with certitude by going thither. I will, therefore, accomplish
Rituparna's and my own purpose also.' Having resolved thus in his mind,
Vahuka, with his heart in sorrow, spake unto king Rituparna, with joined
hands, saying, 'O monarch, I bow to thy behest, and, O tiger among men, I
will go to the city of the Vidarbhas in a single day. O king!' Then, O
monarch, at the command of the royal son of Bhangasura, Vahuka went to
the stables and began to examine the horses. And repeatedly urged by
Rituparna to make haste, Vahuka after much scrutiny and careful
deliberation, selected some steeds that were lean-fleshed, yet strong and
capable of a long journey and endued with energy and strength of high
breed and docility, free from inauspicious marks, with wide nostrils and
swelling cheeks, free from faults as regards the ten hairy curls, born in
(the country of) Sindhu, and fleet as the winds. And seeing those horses,
the king said somewhat angrily, 'What is this, that thou wishest to do?
Thou shouldst not jest with us. How can these horses of mine, weak in
strength and breath, carry us? And how shall we be able to go this long
way by help of these?' Vahuka replied, 'Each of these horses bears one
curl on his forehead, two on his temples, four on his sides, four on his
chest, and one on his back. Without doubt, these steeds will be able to
go to the country of the Vidarbhas. If, O king, thou thinkest of choosing
others, point them out and I shall yoke them for thee.' Rituparna
rejoined, 'O Vahuka, thou art versed in the science of horses and art
also skillful (in guiding them). Do thou speedily yoke those that thou
thinkest to be able.' Thereupon the skillful Nala yoked upon the car four
excellent steeds of good breed that were, besides, docile and fleet. And
after the steeds had been yoked, the king without loss of time mounted
upon the car, when those best of horses fell down upon the ground on
their knees. Then, O king, that foremost of men, the blessed king Nala
began to soothe horses endued with energy and strength. And raising them
up with the reins and making the charioteer Varshneya sit on the car, he
prepared to set out with great speed. And those best of steeds, duly
urged by Vahuka, rose to the sky, confounding the occupant of the
vehicle. And beholding those steeds gifted with the speed of the wind
thus drawing the car, the blessed king of Ayodhaya was exceedingly
amazed. And noticing the rattle of the car and also the management of the
steeds, Varshneya reflected upon Vahuka's skill in guiding horses. And he
thought, 'Is he Matali, the charioteer of the king of the celestials? I
find the same magnificent indications in the heroic Vahuka. Or, hath
Salihotra versed in the science of horses taken this human shape so
beautiful? Or, is it king Nala the reducer of hostile towns that hath
come here? Or, it may be that this Vahuka knoweth the science that Nala
knoweth, for I perceive that the knowledge of Vahuka is equal to that of
Nala. Further, Vahuka and Nala are of the same age. This one, again, may
not be Nala of high prowess, but somebody of equal knowledge. Illustrious
persons, however, walk this earth in disguise in consequence of
misfortune, or agreeably to the ordinance of the scriptures. That this
person is of unsightly appearance need not change my opinion; for Nala, I
think, may even be despoiled of his personal features. In respect of age
this one equals Nala. There is difference, however, in personal
appearance. Vahuka, again is endued with every accomplishment. I think,
therefore, he is Nala.' Having thus reasoned long in his mind, O mighty
monarch, Varshneya, the (former) charioteer of the righteous Nala, became
absorbed in thought. And that foremost of kings Rituparna, also,
beholding the skill of Vahuka in equestrian science experienced great
delight, along with his charioteer Varshneya. And thinking of Vahuka's
application and ardour and the manner of his holding the reins, the king
felt exceedingly glad.'"



SECTION LXXII

"Vrihadaswa said, 'Like a bird coursing through the sky, Nala soon
crossed rivers and mountains, and woods and lakes. And while the car was
coursing thus, that conqueror of hostile cities, the royal son of
Bhangasura, saw his upper garment drop down on the ground. And at soon as
his garment had dropped down the high-minded monarch, without loss of
time, told Nala, 'I intend to recover it. O thou of profound
intelligence, retain these steeds endued with exceeding swiftness until
Varshneya bringeth back my garment.' Thereupon Nala replied unto him,
'The sheet is dropped down far away. We have travelled one yojana thence.
Therefore, it is incapable of being recovered.' After Nala had addressed
him thus, O king, the royal son of Bhangasura came upon a Vibhitaka tree
with fruits in a forest. And seeing that tree, the king hastily said to
Vahuka, 'O charioteer, do thou also behold my high proficiency in
calculation. All men do not know everything. There is no one that is
versed in every science of art. Knowledge in its entirety is not found in
any one person, O Vahuka, the leaves and fruits of this tree that are
lying on the ground respectively exceed those that are on it by one
hundred and one. The two branches of the tree have fifty millions of
leaves, and two thousand and ninety five fruits. Do thou examine these
two branches and all their boughs.' Thereupon staying the car Vahuka
addressed the king, saying, 'O crusher of foes, thou takest credit to
thyself in a matter which is beyond my perception. But, O monarch, I will
ascertain it by the direct evidence of my senses, by cutting down the
Vibhitaka. O king, when I actually count, it will no longer be matter of
speculation. Therefore, in thy presence, O monarch, I will hew down this
Vibhitaka. I do not know whether it be not (as thou hast said). In thy
presence, O ruler of men, I will count the fruits and leaves. Let
Varshneya hold the reins of the horses for a while.' Unto the charioteer
the king replied, 'There is no time to lose.' But Vahuka answered with
humility, 'Stay thou a short space, or, if thou art in a hurry, go then,
making Varshneya thy charioteer. The road lies direct and even.' And at
this, O son of the Kuru race, soothing Vahuka, Rituparna said, 'O Vahuka,
thou art the only charioteer, there is none other in this world. And, O
thou versed in horse lore, it is through thy help that I expect to go to
the Vidarbhas. I place myself in thy hands. It behoveth thee not to cause
any obstacle. And, O Vahuka, whatever thy wish. I will grant it if taking
me to the country of the Vidarbhas to-day, thou makest me see the sun
rise.' At this, Vahuka answered him, saying, 'After having counted (the
leaves and fruits of the) Vibhitaka, I shall proceed to Vidarbha, do thou
agree to my words. Then the king reluctantly told him, 'Count. And on
counting the leaves and fruits of a portion of this branch, thou wilt be
satisfied of the truth of my assertion.' And thereupon Vahuka speedily
alighted from the car, and felled that tree. And struck with amazement
upon finding the fruits, after calculation, to be what the king had said,
he addressed the king, saying, 'O monarch, this thy power is wonderful. I
desire, O prince, to know the art by which thou hast ascertained all
this.' And at this king, intent upon proceeding speedily, said unto
Vahuka. 'Know that I am proficient at dice besides being versed in
numbers. And Vahuka said unto him, 'Impart unto me this knowledge and, O
bull among men, take from me my knowledge of horses.' And king Rituparna,
having regard to the importance of the act that depended upon Vahuka's
good-will, and tempted also by the horse-lore (that his charioteer
possessed), said, 'So be it.' As solicited by thee, receive this science
of dice from me, and, O Vahuka, let my equine science remain with thee in
trust.' And saying this, Rituparna imparted unto Nala the science (he
desired). And Nala upon becoming acquainted with the science of dice,
Kali came out of his body, incessantly vomiting from his mouth the
virulent poison of Karkotaka.

And when Kali, afflicted (by Damayanti's curse) came out (of Nala's
body), the fire of that curse also left Kali. Indeed, long had been the
time for which the king had been afflicted by Kali, as if he were of
unregenerate soul. And Kala the ruler of the Nishadhas, in wrath, was
bent upon cursing Kali, when the latter, frightened, and trembling, said
with joined hands, 'Control thy wrath, O king! I will render thee
illustrious. Indrasena's mother had formerly cursed me in anger when she
had been deserted by thee. Ever since that time undergoing sore
affliction I resided in thee, O mighty monarch, O unconquered one,
miserably and burning night and day with the venom of the prince of
snakes. I seek thy protection. If thou dost not curse me who am
affrighted and seek thy protection, then those men that will attentively
recite thy history, shall be even free from fear on my account.' And thus
addressed by Kali, king Nala controlled his wrath. And thereupon the
frightened Kali speedily entered into the Vibhitaka tree. And while the
Kali was conversing with Naishadha, he was invisible to others. And
delivered from his afflictions, and having counted the fruits of that
tree, the king, filled with great joy and of high energy, mounted on the
car and proceeded with energy, urging those fleet horses. And from the
touch of Kali the Vibhitaka tree from that hour fell into disrepute. And
Nala, with a glad heart, began to urge those foremost of steeds which
sprang into the air once and again like creatures endued with wings. And
the illustrious monarch drove (the car) in the direction of the
Vidarbhas. And after Nala had gone far away, Kali also returned to his
abode. And abandoned by Kali, O king, that lord of earth, the royal Nala,
became freed from calamity though he did not assume his native form.'"



SECTION LXXIII

"Vrihadaswa said, 'After Rituparna of prowess incapable of being baffled
had, in the evening, arrived at the city of the Vidarbhas, the people
brought unto king Bhima the tidings (of his arrival). And at the
invitation of Bhima, the king (of Ayodhya) entered the city of Kundina,
filling with the rattle of his car all the ten points, direct and
transverse, of the horizon. And the steeds of Nala that were in that city
heard that sound, and hearing it they became delighted as they used to be
in the presence of Nala himself. And Damayanti also heard the sound of
that car driven by Nala, like the deep roar of the clouds in the rainy
season. And Bhima and the steeds (of Nala) regarded the clatter of that
car to be like that which they used to hear in days of yore when king
Nala himself urged his own steeds. And the peacocks on the terraces, and
the elephants in the stables, and the horses also, all heard the rattle
of Rituparna's car. And hearing the sound, so like the roar of the
clouds, the elephants and the peacocks, O king, began to utter their
cries, facing that direction, and filled with delight such as they
experience when they hear the actual roar of the clouds. And Damayanti
said, 'Because the rattle of his car filling the whole earth, gladdens my
heart, it must be King Nala (that has come). If I do not see Nala, of
face bright as the moon, that hero with countless virtues, I shall
certainly die. If I am not clasped today in that hero's thrilling
embrace, I shall certainly cease to be. If Naishadha with voice deep as
that of the clouds doth not come to me today, I shall enter into a pyre
of golden brilliance. If that foremost of kings, powerful as a lion and
gifted with the strength of an infuriated elephant, doth not present
himself before me, I shall certainly cease to live. I do not remember a
single untruth in him, or a single wrong done by him to others. Never
hath he spoken an untruth even in jest. Oh, my Nala is exalted and
forgiving and heroic and magnificent and superior to all other kings, and
faithful to his marriage vow and like unto a eunuch in respect of other
females. Night and day dwelling upon his perceptions, my heart, in
absence of that dear one, is about to burst in grief.'

"Thus bewailing as if devoid of sense, Damayanti, O Bharata, ascended the
terrace (of her mansion) with the desire of seeing the righteous Nala.
And in the yard of the central mansion she beheld king Rituparna on the
car with Varshneya and Vahuka. And Varshneya and Vahuka, descending for
that excellent vehicle, unyoked the steeds, and kept the vehicle itself
in a proper place. And king Rituparna also, descending from the car,
presented himself before king Bhima possessed of terrible prowess. And
Bhima received him with great respect, for in the absence of a proper
occasion, a great person cannot be had (as a guest). And honoured by
Bhima, king Rituparna looked about him again and again, but saw no traces
of the Swayamvara. And the ruler of the Vidarbhas, O Bharata, approaching
Rituparna, said, 'Welcome! What is the occasion of this thy visit?' And
king Bhima asked this without knowing that Rituparna had come to obtain
the hand of his daughter. And king Rituparna, of unbaffled prowess and
gifted with intelligence, saw that there were no other kings or princes.
Nor did he hear any talk relating to the Swayamvara, nor saw any
concourse of Brahmanas. And at this, the king of Kosala reflected a while
and at length said, 'I have come here to pay my respects to thee.' And
the king Bhima was struck with astonishment, and reflected upon the
(probable) cause of Rituparna's coming, having passed over a hundred
yojanas. And he reflected, 'That passing by other sovereigns, and leaving
behind him innumerable countries, he should come simply to pay his
respect to me is scarcely the reason of his arrival. What he assigneth to
be the cause of his coming appeareth to be a trifle. However, I shall
learn the true reason in the future.' And although king Bhima thought so,
he did not dismiss Rituparna summarily, but said unto him again and
again, 'Rest, thou art weary.' And honoured thus by the pleased Bhima,
king Rituparna was satisfied, and with a delighted heart, he went to his
appointed quarters followed by the servants of the royal household."

"Vrihadaswa continued, 'And, O king, after Rituparna had gone away with
Varshneya, Vahuka took the car to the stables. And there freeing the
steeds, and tending them according to rule, and soothing them himself,
sat down on a side of the car. Meanwhile, the princess of Vidharva,
Damayanti, afflicted with grief, having beheld the royal son of
Bhangasura, and Varshneya of the Suta race, and also Vahuka in that
guise, asked herself, 'Whose is this car-rattle? It was loud as that of
Nala, but I do not see the ruler of the Nishadhas. Certainly, Varshneya
hath learnt the art from Nala, and it is for this the rattle of the car
driven by him hath been even like that of Nala. Or, is Rituparna equally
skilled with Nala so that the rattle of his car seemeth to be like that
of Nala?' And reflecting thus, O monarch, the blessed and beauteous girl
sent a female messenger in search of Nishada."



SECTION LXXIV

"Damayanti said, 'O Kesini, go thou and learn who that charioteer is that
sitteth by the car, unsightly and possessed of short arms. O blessed one,
O faultless one, approaching him, cautiously and with suit words, make
thou the usual inquiries of courtesy and learn all particulars truly.
Having regard to the feeling of satisfaction my mind experienceth, and
the delight my heart feeleth, I am greatly afraid this one is king Nala
himself. And, O faultless one, having inquired after his welfare, thou
shalt speak unto him the words of Parnada. And, O beauteous one,
understand the reply he may make thereto.' Thus instructed, that female
messenger, going cautiously, while the blessed Damayanti watched from the
terrace, addressed Vahuka in these words, 'O foremost of men, thou art
welcome. I wish thee happiness. O bull among men, hear now the words of
Damayanti. When did ye all set out, and with what object have ye come
hither. Tell us truly, for the princess of Vidarbha wisheth to hear it.'
Thus addressed, Vahuka answered, the illustrious king of Kosala had heard
from a Brahmana that a second Swayamvara of Damayanti would take place.
And hearing it, he hath come here, by the help of excellent steeds fleet
as the wind and capable of going a hundred yojanas. I am his charioteer.
Kesini then asked, 'Whence doth the third among you come, and whose (son)
is he? And whose son art thou, and how hast thou come to do this work?'
Thus questioned, Vahuka replied, 'He (of whom thou inquirest) was the
charioteer of the virtuous Nala, and known to all by the name of
Varshneya. After Nala had, O beauteous one, left his kingdom, he came to
the son of Bhangasura. I am skilled in horse-lore, and have, therefore,
been appointed as charioteer. Indeed, king Rituparna hath himself chosen
me as his charioteer and cook.' At this Kesini rejoined, 'Perhaps
Varshneya knoweth where king Nala hath gone, and O Vahuka, he may also
have spoken to thee (about his master).' Vahuka then said, 'Having
brought hither the children of Nala of excellent deeds, Varshneya went
away whither he listed: He doth not know where Naishadha is. Nor, O
illustrious one, doth anybody else know of Nala's whereabouts; for the
king (in calamity) wandereth over the world in disguise and despoiled of
(his native) beauty. Nala's self only knoweth Nala. Nala never
discovereth his marks of identity anywhere.' Thus addressed, Kesini
returned, 'The Brahmana that had before this gone to Ayodhya, had
repeatedly said these words suitable to female lips, 'O beloved gambler,
where hast thou gone cutting off half my piece of cloth, and deserting
me, his dear and devoted wife asleep in the woods? And she herself, as
commanded by him, waiteth expecting him clad in half a garment and
burning day and night in grief. O king, O hero, do thou relent towards
her that weepeth ceaselessly for that calamity and do thou give her an
answer. O illustrious one, do thou speak the words agreeable to her for
the blameless one panteth to hear them. Hearing these words of the
Brahmana thou didst formerly give a reply! The princess of Vidarbha again
wisheth to hear the words thou didst then say.'"

"Vrihadaswa continued, 'O son of the Kuru race, hearing these words of
Kesini, Nala's heart was pained, and his eyes filled with tears. And
repressing his sorrow, the king who was burning in grief, said again
these words, in accents choked with tears: 'Chaste women, though
overtaken by calamity, yet protect themselves, and thereby secure heaven.
Women that are chaste, deserted by their lords, never become angry, but
continue to live, cased in virtue's mail. Deserted by one fallen into
calamity, bereft of sense, and despoiled of bliss, it behoveth her not to
be angry. A virtuous lady should not be angry with one that was deprived
by birds of his garment while striving to procure sustenance and who is
burning in misery. Whether treated well or ill she would never be angry,
seeing her husband in that plight, despoiled of his kingdom, bereft of
prosperity, oppressed with hunger, and overwhelmed with calamity.' And, O
Bharata, while speaking thus, Nala oppressed with grief, could not
restrain his tears, but began to weep. And thereupon Kesini went back to
Damayanti, and acquainted her with everything about that conversation as
well as that outburst of grief."



SECTION LXXV

"Vrihadaswa said, 'Hearing everything, Damayanti became oppressed with
grief, and suspecting the person to be Nala, said unto Kesini, 'O Kesini,
go thou again, and examine Vahuka, and staying in silence at his side
mark thou his conduct. And, O beauteous one, whenever he happens to do
anything skilful, do thou observe well his act while accomplishing it.
And, O Kesini, whenever he may ask water or fire, with the view of
offering him obstruction, thou shalt be in no hurry to give it. And
marking everything about his behaviour, come thou and tell me. And
whatever human or super-human thou seest in Vahuka, together with
anything else, should all be reported unto me.' And thus addressed by
Damayanti, Kesini went away, and having marked the conduct of that person
versed in horse-lore, she came back. And she related unto Damayanti all
that had happened, indeed, everything of human and superhuman that she
had witnessed in Vahuka. And Kesini said, 'O Damayanti, a person of such
control over the elements I have never before seen or heard of. Whenever
he cometh to low passage, he never stoopeth down, but seeing him, the
passage itself groweth in height so that he may pass through it easily.
And at his approach, impassable narrow holes open wide. King Bhima had
sent various kinds of meat--of diverse animals, for Rituparna's food. And
many vessels had been placed there for washing the meat. And as he looked
upon them, those vessels became filled (with water). And having washed
the meat, as he set himself to cook, he took up a handful of grass and
held it in the sun, when fire blazed up all on a sudden. Beholding this
marvel, I have come hither amazed. Further, I have witnessed in him
another great wonder. O beauteous one, he touched fire and was not burnt.
And at his will, water falling floweth in a stream. And, I have witnessed
another greater wonder still. He took up some flowers, began to press
them slowly with his hands. And pressed by his hand, the flowers did not
lose their original forms, but, on the contrary, became gayer and more
odorous than before. Having beheld wonderful things I have come hither
with speed.'"

"Vrihadaswa continued, 'Hearing of these acts of the virtuous Nala, and
discovering him from his behaviour, Damayanti considered him as already
recovered. And from these indications suspecting that Vahuka was her
husband, Damayanti once more weepingly addressed Kesini in soft words,
saying, 'O beauteous one, go thou once more, and bring from the kitchen
without Vahuka's knowledge some meat that hath been boiled and dressed
(by him).' Thus commanded, Kesini, ever bent on doing what was agreeable
to Damayanti, went to Vahuka, and taking some hot meat came back without
loss of time. And Kesini gave that meat, O son of the Kuru race, unto
Damayanti. And Damayanti who had formerly often partaken of meat dressed
by Nala, tasted the meat that was brought by her hand-maid. And she
thereupon decided Vahuka to be Nala and wept aloud in grief of heart.
And, O Bharata, overwhelmed with grief, and washing her face, she sent
her two children with Kesini. And Vahuka, who was the king in disguise,
recognising Indrasena with her brother, advanced hastily, and embracing
them, took them up on his lap. And taking up his children like unto the
children of the celestials, he began to weep aloud in sonorous accents,
his heart oppressed with great sorrow. And after having repeatedly
betrayed his agitation, Naishadha suddenly left children, and addressed
Kesini, saying, 'O fair damsel, these twins are very like my own
children. Beholding them unexpectedly, I shed tears. If thou comest to me
frequently people may think evil, for we are guests from another land.
Therefore. O blessed one, go at thy ease.'"



SECTION LXXVI

"Vrihadaswa said, 'Beholding the agitation of the virtuous and wise Nala,
Kesini returned unto Damayanti and related everything unto her. And
thereupon Damayanti with a sorrowful heart and eager to behold Nala,
again despatched Kesini to her mother, asking her to say on her behalf:
Suspecting Vahuka to be Nala, I have tried him in various ways. My doubt
now only relates to his appearance. I intend to examine him myself. O
mother, either let him enter the palace, or give me permission to go to
him. And arrange this with the knowledge of my father or without it. And
thus addressed to Damayanti, that lady communicated unto Bhima the
intention of his daughter, and upon learning it the king gave his
consent. And, O bull of the Bharata race, having obtained the consent
both of her father and mother, Damayanti caused Nala to be brought to her
apartments. And as soon as he saw Damayanti unexpectedly, king Nala was
overwhelmed with grief and sorrow, and bathed in tears. And that best of
women, Damayanti, also, upon beholding king Nala in that condition, was
sorely afflicted with grief. And, O monarch, herself clad in a piece of
red cloth, and wearing matted locks, and covered with dirt and dust,
Damayanti then addressed Vahuka, saying, 'O Vahuka, hast thou ever seen
any person acquainted with duty, who hath gone away, deserting his
sleeping wife in the forest? Who, except the virtuous Nala, could go
away, deserting in the woods, his dear and unoffending wife overcome with
fatigue? Of what offence was I guilty in the eyes of that monarch since
my early youth that he should go away deserting me in the woods while
asleep overcome with fatigue? Why should he whom I formerly chose in
preference to the gods themselves abandon his ever-devoted and loving
wife who had become the mother also of his children? Before the fire, and
in presence also of the celestials, he had taken my hand, vowing, 'Verily
I will be thine.' Oh, where was that vow when he deserted me. O represser
of foes.' While Damayanti was saying all this, tears of sorrow began to
flow plentifully from her eyes. And beholding her thus afflicted with
grief, Nala also, shedding tears, black of those of the gazelle with
extremities of reddish hue, said, 'O timid one, neither the loss of my
kingdom nor my desertion of thee was my act. Both were due to Kali. And,
O foremost of virtuous women, lamenting for me day and night, and
overcome with sorrow, thou hadst in the woods cursed Kali, and so he
began to dwell in my body, burning in consequence of thy curse. Indeed
burning with thy curse, he lived within me like fire within fire. O
blessed girl, that our sorrows might terminate, that wretch have I
overcome by my observances and austerities. The sinful wretch hath
already left me, and it is for this that I have come hither. My presence
here, O fair lady, is for thy sake. I have no other object. But, O timid
one, can any other woman, forsaking her loving and devoted husband, ever
choose a second lord like thee? At the command of the king, messengers
are ranging this entire earth, saying, 'Bhima's daughter will, of her own
accord, choose a second husband worthy of her.' Immediately on hearing
this, the son of Bhangasura hath arrived here.' Hearing these
lamentations of Nala, Damayanti, frightened and trembling, said with
joined hand, 'It behoveth thee not, O blessed one, to suspect any fault
in me. O ruler of the Nishadhas, passing over the celestials themselves,
I choose thee as my lord. It was to bring thee hither that the Brahmanas
had gone out in all directions, even to all the sides of the horizon,
singing my words, in the form of ballads. At last, O king, a learned
Brahmana named Parnada had found thee in Kosala in the palace of
Rituparna. When thou hadst returned a fit answer to those words of his,
it was then, O Naishadha, that I devised this scheme to recover thee.
Except thee, O lord of earth, there is no one in this world, who in one
day can clear, O King, a hundred yojanas with horses. O monarch, touching
thy feet I can swear truly that I have not, even in thought, committed
any sin. May the all-witnessing Air that courseth through this world,
take my life, if I have committed any sin. May the Sun that ever courseth
through the sky take my life, if I have committed any sin. May the Moon,
that dwelleth within every creature as a witness, take my life, if I have
committed any sin. Let the three gods that sustain the triple worlds in
their entirety, declare truly, or let them forsake me today.' And thus
addressed by her, the Wind-god said from the sky, 'O Nala, I tell thee
truly that she hath done no wrong. O king, Damayanti, well guarding the
honour of thy family, hath enhanced it. Of this we are the witnesses, as
we have been her protectors for these three years. It is for thy sky that
she hath devised this unrivalled scheme, for, except thee, none on earth
is capable of travelling in a single day a hundred yojanas. O monarch,
thou hast obtained Bhima's daughter, and she hath also obtained thee.
Thou needst not entertain any suspicion but be united with thy partner.'
And after the Wind-god had said this, a floral shower fell there and the
celestial kettle-drum began to play, and auspicious breezes began to
blow. And beholding those wonders, O Bharata, king Nala, the represser of
foes, cast away all his doubts in respect of Damayanti. And then that
lord of earth, remembering the king of serpents, wore that pure garment
and regained his native form. And beholding her righteous lord in his own
form, Bhima's daughter of faultless limbs embraced him, and began to weep
aloud. And king Nala also embraced Bhima's daughter devoted to him, as
before, and also his children, and experienced great delight. And burying
her face in his bosom, the beauteous Damayanti of large eyes began to
sigh heavily, remembering her griefs. And overwhelmed with sorrow, that
tiger among men stood for some time, clasping the dust-covered Damayanti
of sweet smiles. And, O king, the queen-mother then, with a glad heart,
told Bhima all that had passed between Nala and Damayanti. And the mighty
monarch answered, 'Let Nala pass this day in peace, to-morrow I shall see
him after his bath and prayers, with Damayanti by his side.' And, O king,
they passed that night pleasantly, in relating to each other the past
incidents of their life in the forest. And with hearts filled with joy,
the princess of Vidarbha and Nala began to pass their days in the palace
of king Bhima, intent upon making each other happy. And it was in the
fourth year (after the loss of his kingdom) that Nala was re-united with
his wife, and all his desires gratified, once more experienced the
highest bliss. And Damayanti rejoiced exceedingly in having recovered her
lord even as fields of tender plants on receiving a shower. And Bhima's
daughter, thus recovering her lord, obtained her wish, and blazed forth
in beauty, her weariness gone, her anxieties dispelled and herself
swelling with joy, ever like a night that is lit by the bright disc of
the moon!"



SECTION LXXVII

"Vrihadaswa said, 'Having passed that night, king Nala decked in
ornaments and with Damayanti by his side, presented himself in due time
before the king. And Nala saluted his father-in-law with becoming
humility and after him the fair Damayanti paid her respects to her
father. And the exalted Bhima, with great joy, received him as a son, and
honouring him duly along with his devoted wife, comforted them in proper
words. And duly accepting the homage rendered unto him, king Nala offered
his father-in-law his services as became him. And seeing Nala arrived,
the citizens were in great joy. And there arose in the city a loud uproar
of delight. And the citizens decorated the city with flags and standards
and garlands of flowers. And the streets were watered and decked in
floral wreaths and other ornaments. And at their gates citizens piled
flowers, and their temples and shrines were all adorned with flowers. And
Rituparna heard that Vahuka had already been united with Damayanti. And
the king was glad to hear of all this. And calling unto him king Nala, he
asked his forgiveness. And the intelligent Nala also asked Rituparna's
forgiveness, showing diverse reasons. And that foremost of speakers
versed in the truth, king Rituparna, after being thus honoured by Nala,
said, with a countenance expressive of wonder, these words unto the ruler
of the Nishadhas. 'By good fortune it is that regaining the company of
thy own wife, thou hast obtained happiness. O Naishadha, while dwelling
in disguise at my house, I hope I did not wrong thee in any way, O lord
of the earth! If knowingly I have done thee any wrong, it behoveth thee
to forgive me.' Hearing this, Nala replied, 'Thou hast not, O monarch,
done me ever so little an injury. And if thou hast, it hath not awakened
my ire, for surely thou shouldst be forgiven by me. Thou wert formerly my
friend, and, O ruler of men, thou art also related to me. Henceforth I
shall find greater delight in thee. O king, with all my desires
gratified, I lived happily in thy abode, in fact more happily there than
in my own house. This thy horse-lore is in my keeping. If thou wishest, O
king, I will make it over to thee.' Saying this, Naishadha gave unto
Rituparna that science and the latter took it with the ordained rites.
And, O monarch, the royal son of Bhangasura, having obtained the
mysteries of equestrian science and having given unto the ruler of the
Naishadhas the mysteries of dice, went to his own city, employing another
person for his charioteer. And, O king, after Rituparna had gone, king
Nala did not stay long in the city of Kundina!'"



SECTION LXXVIII

"Vrihadaswa said, 'O son of Kunti, the ruler of the Nishadhas having
dwelt there for a month, set out from that city with Bhima's permission
and accompanied by only a few (followers) for the country of the
Nishadhas. With a single car white in hue, sixteen elephants, fifty
horses, and six hundred infantry, that illustrious king, causing the
earth itself to tremble, entered (the country of the Nishadhas) without
loss of a moment and swelling with rage. And the mighty son of Virasena,
approaching his brothers Pushkara said unto him, 'We will play again, for
I have earned vast wealth. Let Damayanti and all else that I have be my
stake, let, O Pushkara, thy kingdom be thy stake. Let the play begin
again. This is my certain determination. Blessed be thou, let us stake
all we have along with our lives. Having won over and acquired another's
wealth or kingdom, it is a high duty, says the ordinance, to stake it
when the owner demands. Or, if thou dost not relish play with dice, let
the play with weapons begin. O king, let me or thyself have peace by a
single combat. That this ancestral kingdom should, under all
circumstances and by any means, be recovered, there is the authority of
sages for holding. And, O Pushkara, choose thou one of these two
things--gambling with dice or bending the bow in battle!' Thus addressed
by Nishadha, Pushkara, sure of his own success, laughingly answered that
monarch, saying, 'O Naishadha, it is by good fortune that thou hast
earned wealth again to stake. It is by good fortune also that Damayanti's
ill-luck hath at last come to an end. And O king, it is by good fortune
that thou art still alive with thy wife, O thou of mighty arms! It is
evident that Damayanti, adorned with this wealth of thine that I will
win, will wait upon me like an Apsara in heaven upon Indra. O Naishadha,
I daily recollect thee and am even waiting for thee, since I derive no
pleasure from gambling with those that are not connected with me by
blood. Winning over to-day the beauteous Damayanti of faultless features,
I shall regard myself fortunate, indeed, since she it is that hath ever
dwelt in my heart.' Hearing these words of that incoherent braggart, Nala
in anger desired to cut off his head with a scimitar. With a smile,
however, though his eyes were red in anger, king Nala said, 'Let us play.
Why do you speak so now? Having vanquished me, you can say anything you
like.' Then the play commenced between Pushkara and Nala. And blessed be
Nala who at a single throw won his wealth and treasures back along with
the life of his brother that also had been staked. And the king, having
won, smilingly said unto Pushkara, 'This whole kingdom without a thorn in
its side is now undisturbedly mine. And, O worst of kings, thou canst not
now even look at the princess of Vidarbha. With all thy family, thou art
now, O fool, reduced to the position of her slave. But my former defeat
at thy hands was not due to any act of thine. Thou knowest it not, O
fool, that it was Kali who did it all. I shall not, therefore, impute to
thee the faults of others. Live happily as thou choosest, I grant thee
thy life. I also grant thee thy portion (in the paternal kingdom) along
with all necessaries. And, O hero, without doubt, my affection towards
thee is now the same as before. My fraternal love also for thee will
never know any diminution. O Pushkara, thou art my brother, live thou for
a hundred years!'"

"And Nala of unbaffled prowess, having comforted his brother thus gave
him permission to go to his own town, having embraced him repeatedly. And
Pushkara himself, thus comforted by the ruler of the Nishadhas saluted
that righteous king, and addressed him, O monarch, saying these words
with joined hands, 'Let thy fame be immortal and live thou happily for
ten thousand years, thou who grantest me, O king, both life and refuge.
And entertained by the king, Pushkara dwelt there for a month and then
went to his own town accompanied by large force and many obedient
servants and his own kindred, his heart filled with joy. And that bull
among men all the while blazed forth in beauty of person like a second
Sun. And the blessed ruler of the Nishadhas, having established Pushkara
and made him wealthy and freed him from troubles, entered his richly
decorated palace. And the ruler of the Nishadhas, having entered his
palace, comforted the citizens. And all the citizens and the subjects
from the country horripilated in joy. And the people headed by the
officers of state said with joined hands, 'O king, we are truly glad
to-day throughout the city and the country. We have obtained to-day our
ruler, like the gods their chief of a hundred sacrifice!'"



SECTION LXXIX

"Vrihadaswa said, 'After the festivities had commenced in the city that
was full of joy and without anxiety of any kind, the king with a large
force brought Damayanti (from her father's home). And her father, too,
that slayer of hostile heroes, Bhima of terrible prowess and immeasurable
soul, sent his daughter, having honoured her duly. And upon the arrival
of the princess of Vidarbha accompanied by her son and daughter, king
Nala began to pass his days in joy like the chief of the celestials in
the gardens of Nandana. And the king of undying fame, having regained his
kingdom and becoming illustrious among monarchs of the island of Jamvu,
began once more to rule it. And he duly performed numerous sacrifices
with abundant gifts to Brahmanas. O great king, thou also wilt with thy
kindred and relatives, so blaze forth in effulgence soon. For, O foremost
of men, it was thus that subjugator of hostile cities, king Nala, had
fallen into distress along with his wife, in consequence, O bull of
Bharata race of dice. And, O lord of the earth, Nala suffered such dire
woe all alone and recovered his prosperity, whereas thou, O son of Pandu,
with heart fixed on virtue, art sporting in joy in this great forest,
accompanied by thy brothers and Krishna. When thou art also, O monarch,
mixing daily with blessed Brahmanas versed in the Vedas and their
branches, thou hast little cause for sorrow. This history, besides, of
the Naga Karkotaka, of Damayanti, of Nala and of that royal sage
Rituparna, is destructive of evil. And, O thou of unfading glory, this
history, destructive of the influence of Kali, is capable, O king, of
comforting persons like thee when they listen to it. And reflecting upon
the uncertainty (of success) of human exertion, it behoveth thee not to
joy or grieve at prosperity or adversity. Having listened to this
history, be comforted, O king, and yield not to grief. It behoveth thee
not, O great king, to pine under calamity. Indeed, men of
self-possession, reflecting upon the caprice of destiny and the
fruitlessness of exertion, never suffer themselves to be depressed. They
that will repeatedly recite this noble history of Nala, and that will
hear it recited, will never be touched by adversity. He that listeneth to
this old and excellent history hath all his purposes crowned with success
and, without doubt, obtaineth fame, besides sons and grandsons and
animals, a high position among men, and health, and joy. And, O king, the
fear also that thou entertainest, viz., (Some one skilled in dice will
summon me), I will for once dispel. O thou of invincible prowess, I know
the science of dice in its entirety. I am gratified with thee; take this
lore, O son of Kunti, I will tell unto thee.'"

Vaisampayana continued, "King Yudhishthira then, with a glad heart, said
unto Vrihadaswa, 'O illustrious one, I desire to learn the science of
dice from thee.' The Rishi then gave his dice-lore unto the high-souled
son of Pandu, and having given it unto him, that great ascetic went to
the sacred waters of Hayasirsha for a bath.

"And after Vrihadaswa had gone away, Yudhishthira of firm vows heard from
Brahmanas and ascetics that came to him from various directions and from
places of pilgrimage and mountains and forests that Arjuna of high
intelligence and capable of drawing the bow with his left hand, was still
engaged in the austerest of ascetic penances, living upon air alone. And
he heard that the mighty-armed Partha was engaged in such fierce
asceticism that none else before him had ever been engaged in such
penances. And Dhananjaya, the son of Pritha, engaged in ascetic
austerities with regulated vows and fixed mind and observing the vow of
perfect silence, was, he heard, like the blazing god of justice himself
in his embodied form. And, O king, (Yudhishthira) the son of Pandu
hearing that his dear brother Jaya, the son of Kunti, was engaged in such
asceticism in the great forest, began to grieve for him. And with a heart
burning in grief, the eldest son of Pandu, seeking consolation in that
mighty forest held converse with the Brahmanas possessed of various
knowledge who were living with him there."



SECTION LXXX

(Tirtha-yatra Parva)

Janamejaya said, "O holy one, after my great-grandfather Partha had gone
away from the woods of Kamyaka, what did the sons of Pandu do in the
absence of that hero capable of drawing the bow with his left hand? It
seemeth to me that mighty bowman and vanquisher of armies was their
refuge, as Vishnu of the celestials. How did my heroic grandsires pass
their time in the forest, deprived of the company of that hero, who
resembled Indra himself in prowess and never turned his back in battle?"

Vaisampayana said, "After Arjuna of unbaffled prowess had gone away from
Kamyaka, the sons of Pandu, O son, were filled with sorrow and grief. And
the Pandavas with cheerless hearts very much resembled pearls unstrung
from a wreath, or birds shorn of their wings. And without that hero of
white steeds that forest looked like the Chaitraratha woods when deprived
of the presence of Kuvera. And, O Janamejaya, those tigers among men--the
sons of Pandu--deprived of the company of Arjuna, continued to live in
Kamyaka in perfect cheerlessness. And, O chief of the Bharata race, those
mighty warriors endowed with great prowess slew with pure arrows various
kinds of sacrificial animals for the Brahmanas. And those tigers among
men and repressors of foes, daily slaying those wild animals and
sanctifying them properly, offered them unto the Brahmanas. And it was
thus, O king, that those bulls among men afflicted with sorrow lived
there with cheerless hearts after Dhananjaya's departure. The princess of
Panchala in particular, remembering her third lord, addressed the anxious
Yudhishthira and said, 'That Arjuna who with two hands rivals the
thousand-armed Arjuna (of old), alas, without that foremost of the sons
of Pandu, this forest doth not seem at all beautiful in my eyes. Without
him, whenever I cast my eyes, this earth seems to be forlorn. Even this
forest with its blossoming trees and so full of wonders, without Arjuna
seems not so delightful as before. Without him who is like a mass of blue
clouds (in hue), who hath the prowess of an infuriated elephant, and
whose eyes are like the leaves of the lotus, this Kamyaka forest doth not
seem beautiful to me. Remembering that hero capable of drawing the bow
with his left hand, and the twang of whose bow sounds like the roar of
thunder, I cannot feel any happiness, O king!' And, O monarch, hearing
her lament in this strain, that slayer of hostile heroes, Bhimasena,
addressed Draupadi in these words, 'O blessed lady of slender waist, the
agreeable words thou utterest delight my heart like the quaffing of
nectar. Without him whose arms are long and symmetrical, and stout and
like unto a couple of iron maces and round and marked by the scars of the
bow-strings and graced with the bow and sword and other weapons and
encircled with golden bracelets and like unto a couple of five-headed
snakes, without that tiger among men the sky itself seemeth to be without
the sun. Without that mighty-armed one relying upon whom the Panchalas
and the Kauravas fear not the sternly-exerting ranks of the celestials
themselves, without that illustrious hero relying upon whose arms we all
regard our foes as already vanquished and the earth itself as already
conquered, without that Phalguna I cannot obtain any peace in the woods
of Kamyaka. The different directions also, wherever I cast my eyes,
appear to be empty!'

"After Bhima had concluded, Nakula the son of Pandu, with voice choked
with tears, said, 'Without him whose extraordinary deeds on the field of
battle constitute the talk of even the gods, without that foremost of
warriors, what pleasure can we have in the woods? Without him who having
gone towards the north had vanquished mighty Gandharva chiefs by
hundreds, and who having obtained numberless handsome horses of the
Tittiri and Kalmasha species all endowed with the speed of the wind,
presented them from affection unto his brother the king, on the occasion
of the great Rajasuya sacrifice, without that dear and illustrious one,
without that terrible warrior born after Bhima, without that hero equal
unto a god I do not desire to live in the Kamyaka woods any longer.'

"After Nakula's lamentations, Sahadeva said, 'He who having vanquished
mighty warriors in battle won wealth and virgins and brought them unto
the king on the occasion of the great Rajasuya sacrifice, that hero of
immeasurable splendour who having vanquished single-handed the assembled
Yadavas in battle, ravished Subhadra with the consent of Vasudeva, he,
who having invaded the dominion of the illustrious Drupada gave, O
Bharata, unto the preceptor Drona his tuition fee--beholding, O king,
that Jishnu's bed of grass empty in our asylum, my heart refuses
consolation. A migration from this forest is what, O represser of foes, I
would prefer for without that hero this forest cannot be delightful."



SECTION LXXXI

Vaisampayana said, "Hearing these words of his brothers as also of
Krishna, all of whom were anxious on account of Dhananjaya, king
Yudhishthira, the just, became melancholy. And at that time he saw
(before him) the celestial Rishi Narada blazing with Brahmi beauty and
like unto a fire flaming up in consequence of sacrificial libation. And
beholding him come, king Yudhishthira with his brothers stood up and duly
worshipped the illustrious one. And endued with blazing energy, the
handsome chief of the Kuru race, surrounded by his brothers, shone like
the god of a hundred sacrifices encircled by the celestials. And
Yajnaseni in obedience to the dictates of morality adhered to her lords,
the sons of Pritha, like Savitri to the Vedas or the rays of the Sun to
the peak of Meru. And the illustrious Rishi Narada, accepting that
worship, comforted the son of Dharma in proper terms. And, O sinless one,
addressing the high-souled king Yudhishthira, the just, the Rishi said,
'Tell me, O foremost of virtuous men, what it is that thou seekest and
what I can do for thee. At this, the royal son of Dharma bowing with his
brothers unto Narada, who was the revered of the celestials, told him
with joined hands, 'O thou that art highly blessed and worshipped by all
the worlds when thou art gratified with me, I regard all my wishes in
consequence of thy grace, as already fulfilled, O thou of excellent vows!
If, O sinless one, I with my brothers deserve thy favour, it behoveth
thee, O best of Munis, to dispel the doubt that is in my mind. It
behoveth thee to tell me in detail what merit is his that goeth round the
worlds, desirous of beholding the sacred waters and shrines that are on
it.'"

"Narada said, 'Listen, O king, with attention, to what the intelligent
Bhishma had heard before from Pulastya! Once, O blessed one, that
foremost of virtuous men, Bhishma, while in the observance of the Pitrya
vow, lived, O king, in the company of Munis in a delightful and sacred
region, near the source of the Ganga, that is resorted to by the
celestial Rishis and Gandharvas and the celestials themselves. And while
living there, the resplendent one gratified with his oblations the
Pitris, the gods and the Rishis, according to the rites inculcated in the
scriptures. And once on a time while the illustrious one was engaged in
his silent recitations, he beheld Pulastya--that best of Rishis, of
wonderful appearance. And beholding that austere ascetic blazing with
beauty, he was filled with great delight and exceeding wonder. And, O
Bharata, that foremost of virtuous men, Bhishma, then worshipped that
blessed Rishi according to the rites of the ordinance. And purifying
himself and with rapt attention, he approached that best of Brahmarshis,
with the Arghya on his head. And uttering aloud his name, he said, 'O
thou of excellent vow, blessed be thou, I am Bhishma, thy slave. At sight
of thee, I am freed from all my sins.' And saying this, that foremost of
virtuous men, Bhishma, restraining speeches stood, O Yudhishthira, in
silence and with joined hands. And beholding Bhishma that foremost of the
Kurus, reduced and emaciated by the observance of vows and the study of
the Vedas, the Muni became filled with joy."



SECTION LXXXII

"Pulastya said, 'O thou of excellent vows, I have been much gratified
with thy humility, thy self-control, and thy truth, thou blessed one
versed in morality! O sinless one, it is for this virtue of thine which
thou hast acquired from regard to thy ancestors, that I have been
gratified with thee and thou hast, O son, obtained a sight of my person.
O Bhishma. my eyes can penetrate into everything. Tell me what I may do
for thee. O sinless one, O thou foremost of the Kuru race, I will grant
thee whatever thou mayst ask me.'

"Bhishma said, 'O highly blessed one, when thou who art worshipped by the
three worlds hast been gratified with me and when I have obtained a sight
of thy exalted self, I regard myself as already crowned with success.
But, O thou foremost of virtuous persons, if I have deserved thy favour,
I will tell thee my doubts and it behoveth thee to dispel them, O holy
one, I have some religious doubts in respect of tirthas. Speak of those
to me in detail, I desire to hear thee. O thou that resemblest a
celestial himself, what is his merit, O regenerate Rishi, who goeth round
the whole earth (visiting shrines). O tell me this with certainty."

"Pulastya said, 'O son, listen with attention. I will tell thee of the
merit which attacheth to tirthas and which constituth the refuge of the
Rishis. He whose hands and feet and mind and knowledge and asceticism and
acts are under wholesome control, enjoyeth the fruits of tirthas. He who
has ceased to accept gifts, he that is contented, he that is free from
pride enjoys the fruits of tirthas. He that is without sin, he that acts
without purpose, he that eats light, he that has his senses under
control, he that is free from every sin, enjoys the fruits of tirthas. O
king, he that is free from anger, he that adhereth to truth, he that is
firm in vows, he that regardeth all creatures as his own self, enjoyeth
the fruits of tirthas. In the Vedas the Rishis have declared in due order
the sacrifices and also their fruits here and hereafter truly. O lord of
earth, those sacrifices cannot be accomplished by him that is poor, for
those sacrifices require various materials and diverse things in large
measures. These, therefore can be performed by kings or sometimes by
other men of prosperity and wealth. O lord of men, that rite, however,
which men without wealth, without allies, singly, without wife and
children, and destitute of means, are capable of accomplishing and the
merit of which is equal unto the sacred fruits of sacrifices, I will now
declare unto thee, thou best of warriors! O thou best of the Bharata
race, sojourns in tirthas which are meritorious and which constitute one
of the high mysteries of the Rishis, are even superior to sacrifices. He
is a poor man who having gone to a tirtha hath not fasted for three
nights, who hath not given away gold, and who hath not distributed kine.
Indeed, one acquireth not, by the performance of the Agnishtoma and other
sacrifices distinguished by large gifts, that merit which one requireth
by a sojourn to a tirtha. In the world of men, there is that tirtha of
the God of gods, celebrated over the three worlds by the name of
Pushkara. One that sojourneth there becometh equal unto that deity. O
high-souled son of the Kuru race, during the two twilights and mid-day
there is the presence of hundred thousand millions of tirthas in
Pushkara. The Adityas, the Vasus, the Rudras, the Sadhyas, the Maruts,
the Gandharvas, and the Apsaras are ever present, O exalted one, in
Pushkara. It was there, O king, that the gods, the Daityas and
Brahmarshis, having performed ascetic devotions there, obtained great
merit and finally attained to god-hood.'"

"Men of self-control, by even thinking mentally of Pushkara, are cleansed
from their sins, and regarded in heaven. O king, the illustrious
grand-sire having the lotus for his seat, had dwelt with great pleasure
in this tirtha. O blessed one, it was in Pushkara that the gods with the
Rishis having acquired of old great merit, finally obtained the highest
success. The person who, devoted to the worship of the gods and the
Pitris, batheth in this tirtha, obtaineth, it hath been said by the wise,
merit that is equal to ten times that of the horse-sacrifice. Having gone
to the Pushkara woods, he that feedeth even one Brahmana, becometh happy
here and hereafter, O Bhishma, for that act. He that supporteth himself
on vegetables and roots and fruits, may with pious regard and without
disrespect, give even such fare to a Brahmana. And, O best of kings, the
man of wisdom, even by such a gift, will acquire the merit of a
horse-sacrifice. Those illustrious persons among Brahmanas or Kshatriyas
or Vaisyas or Sudras that bathe in Pushkara are freed from the obligation
of rebirth. That man in special who visits Pushkara on the full moon of
the month of Karttika, acquireth ever-lasting regions in the abode of
Brahma. He that thinketh with joined hands morning and evening, of the
Pushkara, practically batheth, O Bharata, in every tirtha. Whether a male
or a female, whatever sins one may commit since birth, are all destroyed
as soon as one batheth in Pushkara. As the slayer of Madhu is the
foremost of all the celestials, so is Pushkara, O king, the foremost of
all tirthas. A man by residing with purity and regulated vows for twelve
years in Pushkara, acquireth the merit of all the sacrifices, and goeth
to the abode of Brahma. The merit of one who performeth the Agni-hotra
for full one hundred years, is equal to that of him who resideth for the
single month of Karttika in Pushkara. There are three white hillocks and
three springs known from the remotest times, we do not know why, by the
name of the Pushkara. It is difficult to go to Pushkara; it is difficult
to undergo ascetic austerities at Pushkara; it is difficult to give away
at Pushkara; and it is difficult to live at Pushkara."

"Having dwelt for twelve nights at Pushkara with regulated diet and vows,
and having walked round (the place), one must go to Jamvu-marga. One that
goeth to Jamvu-marga which is resorted to by the celestials, the Rishis,
and the Pitris, acquireth the merit of the horse-sacrifice and the
fruition of all his wishes. The man that resideth there for five nights,
hath his soul cleansed from all sins. He never sinketh into hell, but
acquireth high success. Leaving Jamvu-marga one must go to
Tandulikasrama. He that goeth there never sinketh into hell but ascendeth
to the abode of Brahma. He that goeth to the lake of Agastya and
occupieth himself with the worship of the Pitris and celestials, fasting
for three nights, acquireth, O king, the fruit of the Agnishtoma. Going
thither, he that liveth on vegetables or fruits acquireth the status
called Kaumara. One should next proceed to the beautiful asylum of Kanwa,
which is worshipped by the whole world. That sacred wood characterised by
holiness, existeth, O bull of the Bharata race, from very remote times.
As soon as one entereth it, he is freed from all his sins. He who with
regulated diet and vows worshippeth the Pitris and the gods there,
obtaineth the fruit of a sacrifice that is capable of bestowing the
fruition of all one's desires. Having walked round this asylum one must
then go to the spot where Yayati fell (from heaven). He that goeth
thither, acquireth the merit of a horse-sacrifice. One must then go to
Mahakala with regulated diet and senses subdued. And having bathed in the
tirtha called Koti, one obtaineth the merit of a horse-sacrifice. A
virtuous man should next proceed to the tirtha of Sthanu, the husband of
Uma, known over the three worlds by the name of Bhadravata. That best of
men who goeth to Bhadravata, beholdeth Isana and obtaineth the fruit of a
gift of a thousand kine. And through the grace of Mahadeva, he acquireth
the status of Ganapatya blessed with prosperity and peace and high grace.
Having arrived then at the Narmada, that river celebrated over the three
worlds, and given oblations of water to the Pitris and the gods, one
acquireth the fruit of the horse-sacrifice. He that goeth into the
Southern ocean, practising the Brahmacharya mode of life, and with senses
subdued, acquireth the fruit of the Agnishtoma sacrifice and ascendeth to
heaven. Having arrived at Charmanwati, with regulated diet and senses
subdued, one acquireth, at the command of Rantideva, the merit of the
Agnishtoma sacrifice. One must then go, O virtuous chief of warriors, to
Arvuda, the son of Himavat, where there was a hole through the earth in
days of yore. There is the asylum of Vasistha, celebrated over the three
worlds. Having resided for one night, one obtaineth the merit of the gift
of a thousand kine. He that, leading a Brahmacharya mode of life batheth
in the tirtha called Pinga, obtaineth, O tiger among kings, the merit of
the gift of a hundred Kapila kine. One must next go, O king, to that
excellent tirtha called Prabhasa. There Hutasana is always present in his
own person. He, the friend of Pavana, O hero, is the mouth of all the
gods. The man that with subdued and sanctified soul batheth in that
tirtha, obtaineth merit greater than that of the Agnishtoma or Atiratra
sacrifices. Proceeding next to the spot where the Saraswati mingleth with
the sea, one obtaineth the fruit of the gift of a thousand kine and
heaven also besides, O bull of the Bharata race, blazing forth for all
time like Agni himself. He that with subdued soul batheth in the tirtha
of the king of waters, and giveth oblations of water unto the Pitris and
the gods, living there for three nights, blazeth forth like the Moon, and
obtaineth also the fruit of the horse-sacrifice. One should next proceed,
O best of the Bharata, unto the tirtha known by the name of Varadana,
where (the Rishi) Durvasa had given a boon unto Vishnu. A man by bathing
in Varadana obtaineth the fruit of the gift of a thousand kine. One
should next proceed with subdued senses and regulated diet to Dwaravati,
where by bathing in Pindaraka, one obtaineth the fruit of the gift of
gold in abundance. O blessed one, it is wonderful to relate that in that
tirtha, to this day, coins with the mark of the lotus and lotuses also
with the mark of the trident, are seen. O represser of heroes! And O bull
among men, the presence of Mahadeva is there. Arriving then, O Bharata,
at the spot where the Sindhu mingleth with the sea, one should with
subdued soul bathe in that tirtha of Varuna. And bathing there and giving
oblations of water to the Pitris, the Rishis, and the gods one acquireth,
O bull of the Bharata race, the region of Varuna, and blazeth forth in
effulgence of his own. Men of wisdom say that, by worshipping the god
known by the name of Shankukarneswara, one acquireth ten times the merit
of the horse-sacrifice. O bull of the Bharata race, having walked round
that tirtha, one should, O thou foremost of the Kurus, go to that tirtha
celebrated over the three worlds and known by the name of Drimi. That
tirtha cleanseth from every sin, and it is there that the gods including
Brahma worship Maheswara. Having bathed there and worshipped Rudra
surrounded by the other gods, one is freed from all sins since birth. It
was there, O best of men, that Drimi was adored by all the gods. Bathing
there, O best of men, one obtaineth the fruit of the horse-sacrifice. O
thou of great intelligence, Vishnu the creator of the universe, after
slaying the Daityas and Danavas, went thither to purify himself. O
virtuous one, one should next proceed to Vasudhara adored by all. The
moment one arrives at that tirtha, one acquireth the fruit of the
horse-sacrifice. And, O thou best of the Kurus, by bathing there with
subdued soul and rapt attention, and giving oblations of water unto the
gods and the Pitris one ascendeth unto the region of Vishnu and is adored
there. In that tirtha, O bull of the Bharata race, there is a sacred lake
of the Vasus. By bathing there and drinking of its water, one becometh
regarded of the Vasus. There is a celebrated tirtha of the name of
Sindhuttama, which destroyeth every sin. O best of men, by bathing there,
one acquireth the fruit of the gift of gold in abundance. By arriving at
Bhadratunga with sanctified soul and purity of conduct, one acquireth the
region of Brahma and a high state of blessedness. There is then the
tirtha of the Kumarikas of Indra, that is much resorted to by the
Siddhas. O best of men, by bathing there, one obtaineth the region of
Indra. In Kumarika there is another tirtha called Renuka, which is also
resorted to by the Siddhas. A Brahmana by bathing there would become as
bright as the Moon. Proceeding next to the tirtha called the Panchananda,
with subdued sense and regulated diet, one obtaineth the fruit of the
five sacrifices that have been mentioned one after another in the
scriptures. Then, O king, one should go to the excellent region of Bhima.
O best of the Bharatas by bathing in the tirtha there, that is called
Yoni, a man (in his next birth) becometh, O king, the son of a goddess,
bearing ear-rings decked with pearls, and obtaineth also the merit of the
gift of a hundred thousand kine. Proceeding next to Srikunda, celebrated
over the three worlds and worshipping the grandsire, one obtaineth the
fruit of the gift of a thousand kine. O virtuous one, one should then go
to the excellent tirtha called Vimala, where to this day may be seen
fishes of golden and silver hues. By bathing there, one soon acquireth
the region of Vasava, and his soul being cleansed from every sin, he
attaineth to a high state of blessedness. Proceeding next to Vitasta and
giving oblations of water unto the Pitris and the gods, a man, O Bharata,
obtaineth the fruit of the Vajapeya sacrifice. That sin-destroying tirtha
known by the name of Vitasta, is situate in the country of the Kasmiras
and is the abode of the Naga Takshaka. Bathing there, a man certainly
obtaineth the fruit of the Vajapeya sacrifice, and his soul cleansed from
every sin, he attaineth to a high state of blessedness. One should next
proceed to Vadava celebrated over the three worlds. Bathing there with
due rites in the evening, one should offer rice boiled in butter and
milk, according to the best of his might, unto the deity of seven flames.
Men of wisdom say that a gift made here in honour of the Pitris, becometh
inexhaustible. The Rishis, the Pitris, the gods, the Gandharvas, several
tribes of Apsaras, the Guhyakas, the Kinnaras, the Yakshas, the Siddhas,
the Vidhyadharas, the Rakshasas, Daityas, Rudras, and Brahma himself, O
king, having with subdued senses, accepted a course of austerities for a
thousand years in order to move Vishnu to grace, cooked rice in milk and
butter and gratified Kesava with oblations, each offered with seven Riks.
And, O king, the gratified Kesava thereupon conferred on them the
eight-fold attributes called Aiswarya and other objects that they
desired. And having bestowed upon them these, that god disappeared in
their sight like lightning in the clouds. And it is for this, O Bharata,
that that tirtha became known by the name of Saptacharu, and if one
offereth Charu there to the seven flamed deity, he obtaineth merit
superior to that of the gift of a hundred thousand kine, to that of a
hundred Rajasuya sacrifices, as also of a hundred horse-sacrifices.
Leaving Vadava, O king, one should then proceed to Raudrapada, and
beholding Mahadeva there one obtaineth the merit of the horse-sacrifice.
Proceeding then, with subdued soul and leading a Brahmacharya mode of
life, to Manimat, and residing there for one night, one acquireth, O
king, the merit of the Agnishtoma sacrifice. One should then go, O king,
to Devika celebrated over the whole world. It was there, O bull of
Bharata race, that, as heard by us, the Brahmanas first sprang into
existence. There also is the region of the holder of the trident--a
region that is celebrated over the world. Having bathed in Devika and
worshipped Maheswara by offering him, to the best of one's might, rice
boiled in milk and butter, a man obtaineth, O bull of the Bharata race,
the merit of a sacrifice that is capable of filling every desire. There
also is another tirtha of Rudra called Kamakhya, which is much resorted
to by the gods. Bathing there, a man speedily obtaineth success. By
touching also the water of Yajana. Brahmavaluka, and Pushpamva, one
becometh free from sorrow in after life. The learned have said that the
sacred tirtha of Devika, the resort of the gods and the Rishis, is five
Yojanas in length and half a Yojana in breadth. One should then, in due
order, proceed, O king, to Dirghasatra. There the gods with Brahma at
their head, the Siddhas, and the greatest Rishis, with regulated vows and
the recitation and acceptance of the preliminary pledge, perform the
long-extending sacrifice. O king, by going only to Dirghasatra, O
represser of foes, one obtaineth merit that is superior, O Bharata, to
that of the Rajasuya or the horse-sacrifice. One should next proceed with
subdued senses and regulated diet to Vinasana, where Saraswati
disappearing on the breast of Meru, re-appeareth at Chamasa, Shivodbheda
and Nagadbheda. Bathing in Chamasadbheda, one obtaineth the merit of the
Agnishtoma sacrifice. Bathing in Shivodbheda, one acquireth the merit of
the gift of a thousand kine. And bathing in Nagodbheda, one obtaineth the
region of the Nagas. One should proceed, next, to the inaccessible tirtha
of Shasayana, where the cranes, O Bharata, disappearing in the form of
sasas, re-appear every year in the month of Karttika, and bathe, O
blessed chief of the Bharata race, in the Sarsawati. Bathing there, O
tiger among men, one blazeth forth like the Moon, and obtaineth, O bull
of the Bharata race, the merit of the gift of a thousand kine. One should
next proceed, O thou of the Kuru race, to Kumarakoti, with subdued
senses, and bathing there, worship the gods and the Puris. By doing this,
one obtaineth the merit of the gift of ten thousand kine, and raiseth all
his ancestors to higher regions. One should next, O virtuous one, proceed
with subdued soul to Rudrakoti, where in olden days, O king, ten millions
of Munis had assembled. And, O king, filled with great joy at the
prospect of beholding Mahadeva, the Rishis assembled there, each saying,
'I will first behold the god! I will first behold the god!' And, O king,
in order to prevent disputes amongst those Rishis of subdued souls, the
Lord of Yoga, by the help of his Yoga power, multiplied himself into ten
million forms, and stood before every one of them. And every one of these
Rishis said, 'I have seen him first!' And gratified, O king, with the
deep devotion of those Munis of subdued souls, Mahadeva granted them a
boon, saying, 'From this day your righteousness shall grow!' And, O tiger
among men, one that bathes, with a pure mind, in Rudrakoti obtaineth the
merit of the horse-sacrifice and delivereth his ancestors. One should
next proceed, O king, to that highly sacred and celebrated region where
the Saraswati mingles with the sea. Thither, O king, the gods with Brahma
at their head and Rishis with wealth of asceticism repair for adoring
Kesava on the fourteenth day of the lighted fortnight of the month of
Chaitra. Bathing there, O tiger among men, one obtaineth the merit of
giving away gold in abundance, and his soul being cleansed from every
sin, he ascendeth to the region of Brahma. It is there, O king, that the
Rishis have completed many a sacrifice. By a trip to that spot one
obtaineth the merit of the gifts of a thousand kine.'"



SECTION LXXXIII

"Pulastya said, 'One should next proceed, O king, to the adored
Kurukshetra at sight of which all creatures are freed from their sins. He
is freed from all sins who constantly sayeth, 'I will live in
Kurukshetra.' The very dust of Kurukshetra, conveyed by the wind, leadeth
a sinful man to a blessed course (in after-life). They that dwell in
Kurukshetra which lieth to the south of the Saraswati and the north of
the Drishadwati, are said to dwell in heaven. O hero, one should reside
there, O thou foremost of warriors, for a month. There, O lord of earth,
the gods with Brahma at their head, the Rishis, the Siddhas, the
Charanas, the Gandharvas, the Apsaras, the Yakshas and the Nagas, often
repair, O Bharata, to the highly sacred Brahmakshetra. O foremost of
warriors, the sins of one that desireth to repair to Kurukshetra even
mentally are all destroyed, and he finally goeth into the region of
Brahma. O son of the Kuru race, by repairing to Kurukshetra in a pious
frame of mind, one obtaineth the fruit of the Rajasuya and horse
sacrifices. By saluting next the Yaksha called Mankanaka, that mighty
gate-keeper (of Kuvera), cue obtaineth the fruit of giving away a
thousand kine. O virtuous king, one should next repair to the excellent
region of Vishnu, where Hari is always present. Bathing there and bowing
down unto Hari, the Creator of the three worlds, one obtaineth the fruit
of the horse-sacrifice and repaireth to the abode of Vishnu. One should
next repair to Pariplava, that tirtha celebrated over the three worlds,
and (bathing there), O Bharata, one obtaineth merit that is greater than
that of the Agnishtoma and the Atiratra sacrifices. Repairing next to the
tirtha called Prithivi, one obtaineth the fruit of the gift of a thousand
kine. The pilgrim should next, O king, proceed to Shalukini and bathing
there in the Dasaswamedha one obtaineth the merit of ten
horse-sacrifices. Proceeding next to Sarpadevi, that excellent tirtha of
the Nagas, one obtaineth the merit of the Agnishtoma sacrifice and
attaineth to the region of the Nagas. O virtuous one, one should next
proceed to Tarantuka, the gatekeeper, and residing there for one night
one obtaineth the merit of giving away a thousand kine. Proceeding next
with subdued senses and regulated diet to Panchananda and bathing in the
tirtha there, called Koti, one obtaineth the fruit of the
horse-sacrifice. Proceeding then to the tirtha of the twin Aswins one
obtaineth personal beauty. O virtuous one, one should next proceed to the
excellent tirtha called Varaha, where Vishnu formerly stood in the form
of a boar. Bathing there one obtaineth, O foremost of men, the merit of
the horse-sacrifice. One should next, O king, repair to the tirtha called
Sama in Jayanti. Bathing there one obtaineth the merit of Rajasuya
sacrifice. By bathing in Ekahansa, a man obtaineth the merit of giving
away a thousand kine. O king, a pilgrim repairing to Kritasaucha
obtaineth the lotus-eyed deity (Vishnu) and perfect purity of soul. One
should next proceed to Munjavata, that spot sacred to the illustrious
Sthanu. Residing there without food for one night, one obtaineth the
status called Ganapatya. There, O king, is the celebrated tirtha called
Yakshini. O king, repairing to that tirtha and bathing there, one
obtaineth fruition of all his desires. O bull of the Bharata race, that
tirtha is regarded as the gate of Kurukshetra. The pilgrim should with
concentrated soul, walk round it. Equal unto the Pushkaras, it was
created by the high-souled Rama, the son of Jamadagni. Bathing there and
worshipping the Pitris and the gods, one obtaineth, O king, the merit of
the horse-sacrifice and becometh successful in everything. The pilgrim
should next repair with concentrated soul to the Rama-hrada. There, O
king, the heroic Rama of resplendent energy, exterminating the Kshatriyas
by his might, dug five lakes and filled them, O tiger among men, with the
blood of his victims, as heard by us. And having filled those lakes with
Kshatriya blood, Rama offered oblations of blood to his sires and
grandsires. Gratified (with the oblations) those Rishis then addressed
Rama and said, 'O Rama, O Rama, O thou of great good fortune, we have
been gratified with thee, O thou of the Bhrigu race, for this thy regard
for the Pitris, and thy prowess, O exalted one! Blessed be thou and ask
thou the boon thou choosest. What is that thou desirest, O thou of great
splendour!' Thus addressed (by them), Rama, that foremost of smiters,
said with joined hands these words unto the Pitris, stationed in the
firmament, 'If ye have been gratified with me, if I have deserved your
favour, I desire this favour of the Pitris, viz., that I may have
pleasure again in ascetic austerities. Let me also, through your power,
be freed from the sin I have committed by exterminating, from wrath, the
Kshatriya race. Let also my lakes become tirthas celebrated over the
world. The Pitris, hearing these blessed words of Rama, were highly
gratified, and filled with joy they answered him saying, 'Let thy
asceticism increase in consequence of thy regard for the Pitris. Thou
hast exterminated the Kshatriyas from wrath. Freed art thou already from
that sin, for they have perished as a consequence of their own misdeeds.
Without doubt, these lakes of thine will become tirthas. And if one,
bathing in these lakes, offereth oblations of the water thereof to the
Pitris, the latter gratified with him will grant him desire, difficult of
fulfilment in the world as also eternal heaven.' O king, having granted
him these boons, the Pitris joyfully saluted Rama of the Bhrigu race and
disappeared there and then. It was thus that the lakes of the illustrious
Rama of the Bhrigu race became sacred. Leading a Brahmacharya mode of
life and observing sacred vows, one should bathe in the lakes of Rama.
Bathing therein and worshipping Rama, one obtaineth, O king, the merit of
gift of gold in abundance. Proceeding next, O son of the Kuru race, to
Vansamulaka, a pilgrim by bathing there, raiseth, O king, his own race. O
best of the Bharatas, arriving next at the tirtha called Kayasodhana, and
bathing there, one purifieth, without doubt, his body, and proceeded with
purified body to the blessed region of unrivalled excellence. One should
next repair, O virtuous one, to that tirtha, celebrated over the three
worlds, called Lokoddara, where formerly Vishnu of great prowess had
created the worlds. Arriving at that tirtha which is adored by the three
worlds one earneth, O king, by bathing there, numerous worlds for
himself. Repairing next with subdued soul to the tirtha called Sree, one
acquires, by bathing there and worshipping the Pitris and the gods, high
prosperity. Leading a Brahmacharya mode of life and with concentrated
soul, one should proceed next to the tirtha called Kapila. Bathing there
and worshipping one's own Pitris and the gods, a man earneth the fruit of
the gift of a thousand Kapila kine. Repairing next to the tirtha called
Surya and bathing there with subdued soul and worshipping the Pitris and
the gods, fasting all the while, one obtaineth the fruit of the
Agnishtoma sacrifice and goeth (finally) to the region of the Sun. The
pilgrim by proceeding next to Gobhavana and bathing there obtaineth the
merit of the gift of a thousand kine. O son of the Kuru race, a pilgrim
by repairing then to the tirtha called Shankhini and bathing in the
Devi-tirtha that is there, obtaineth high prowess. O king, one should
then proceed to the tirtha called Tarandaka situated in the Saraswati and
belonging to the illustrious chief of the Yakshas who is one of the
gate-keepers (of Kuvera). O king, bathing there one obtaineth the fruit
of the Agnishtoma sacrifice. O virtuous king, one should next repair to
the tirtha called Brahmavarta. Bathing in Brahmavarta, one ascendeth to
the abode of Brahma. O king, one should then repair to the excellent
tirtha called Sutirtha. There the Pitris are ever present along with the
gods. One should bathe there and worship the Pitris and the gods. By so
doing, one obtaineth the merit of the horse-sacrifice and goeth (finally)
into the region of the Pitris. It is for this, O virtuous one, that
Sutirtha situate in Amvumati is regarded as so excellent. And, O thou
best of the Bharata race, having bathed in the tirtha of Kasiswara, one
becometh freed from all diseases and is adored in the abode of Brahma.
There, in that tirtha, is another called Matri. One that bathes in Matri
tirtha hath a large progeny and obtaineth, O king, great prosperity. One
should next proceed with subdued sense and regulated diet to the tirtha
called Shitavana. And, O great king, it hath been seen that one merit of
that tirtha which rarely belongs to any other, is that one only going
thither obtaineth holiness. By casting off his hair in that tirtha one
acquireth, O Bharata, great sanctity. There, in that tirtha, is another
called Shwavillomapaha, where, O tiger among men, and chief of the
Bharata race, learned Brahmanas that go to tirthas obtain great
satisfaction by a dip into its waters. Good Brahmanas, O king, by casting
off their hair in that tirtha acquire holiness by Pranayama and finally
attain to a high state. There, O king, in that tirtha is also another
called Dasaswamedhika. Bathing there, O tiger among men, one attains to a
high state. One should next proceed, O king, to the celebrated tirtha
called Manusha where, O king, a number of black antelopes afflicted by
the hunter's arrows, plunging into its waters, were transformed into
human beings. Bathing in that tirtha, leading a Brahmacharya mode of life
and with concentrated soul, a man becomes freed from all his sins and is
adored in heaven. Distant by a krosa, O king, to the east of Manusha
there is a river celebrated by the name of Apaga that is restored to by
the Siddhas. The man that offereth there the syamaka grain in honour of
the gods and the Pitris acquireth great religious merit. And if one
Brahmana is fed there, it becomes equivalent to feeding ten millions of
Brahmanas. Having bathed in that tirtha and worshipped the gods and the
Pitris and resided there for one night, a man obtaineth the merit of the
Agnishtoma sacrifice. One should then repair, O king, to that excellent
region of Brahma which, O Bharata, is known on earth by the name of
Brahmodumvara. Bathing in the tank of the seven Rishis that is there, O
bull among men, with pure mind and subdued soul, as also in the tirtha
called Kedara of the high-souled Kapila, and beholding Brahma who is
there, one's soul being purified from all sins, one goeth to the abode of
Brahma. Proceeding next to the inaccessible tirtha called Kedara of
Kapila, and burning one's sins there by ascetic penances, one acquireth
the power of disappearance at will. One should next proceed, O king, to
the celebrated tirtha called Saraka, and beholding Mahadeva there on the
fourteenth day of the dark fortnight, one obtaineth all his wishes and
goeth also into heaven. O son of the Kuru race, in Saraka and Rudrakoti
as also in the well and the lakes that are there, thirty millions of
tirthas are present. There in that tirtha, O chief of the Bharatas, is
another called Ilaspada. Bathing there and worshipping the gods and the
Pitris, one never sinketh into hell but obtaineth the fruit of the
Vajapeya sacrifice. Repairing next to Kindana and Kinjapya, one
acquireth, O Bharata, the merit of giving away in measureless abundance
and the infinite recitation of prayers. Repairing next to the tirtha
called Kalasi and bathing there devoutly and with the senses under
control, a man obtaineth the fruit of the Agnishtoma sacrifice. To the
east of Saraka, O chief of the Kurus, there is an auspicious tirtha known
by the name of Anajanma, of the high-souled Narada. He that bathes there,
O Bharata, obtaineth, after death, at the command of Narada various
unrivalled regions. One should next proceed, on the tenth day of the
lighted fortnight, to the tirtha called Pundarika. Bathing there, O king,
one obtaineth the merit of the Pundarika sacrifice. One should next
proceed to the tirtha called Tripishtapa that is known over the three
worlds. There in that tirtha is the sacred and sin-destroying river
called Vaitarani. Bathing there and adoring the god known by the mark of
the bull and holding the trident in his hand, one's soul being purified
from every sin one attaineth to the highest state. One should next
proceed, O king, to the excellent tirtha called Phalakivana. There in
that tirtha the gods, O monarch, having been present, performed their
ascetic austerities extending for many thousand years. One should then
proceed to the Dhrishadwati. Bathing there and worshipping the gods, one
obtaineth, O Bharata, merit that is superior to that of both the
Agnishtoma and the Atiratra sacrifices. O chief of the Bharatas, bathing
in that tirtha called Sarvadeva, a man obtaineth, O king, the merit of
giving away a thousand kine. Bathing next in the tirtha called Panikhata
and worshipping all the gods, a man obtaineth merit that is superior to
that of both the Agnishtoma and the Atiratra sacrifices, besides
acquiring that of the Rajasuya sacrifice and finally going into the
region of the Rishis. One should next proceed, O virtuous one, to that
excellent tirtha called Misraka. There, O tiger among kings, it hath been
heard by us that the high-souled Vyasa, for the sake of the Brahmanas,
hath mixed all the tirthas. He, therefore, that bathes in Misraka really
bathes in all the tirtha. One should next proceed with subdued senses and
regulated diet, to the tirtha called Vyasavana. Bathing in the tirtha
called Manojava that is there, one obtaineth the merit of the gift of a
thousand kine. Proceeding next to the Devi tirtha that is in Madhuvati,
one that bathes there and worships the gods and the Pitris obtains at the
command of the Goddess the merit of the gift of a thousand kine.
Proceeding with regulated diet, he that bathes in the confluence of the
Kausiki and the Drishadwati, becometh free from all his sins. One should
next proceed to Vyasasthali where Vyasa of great intelligence, burning
with grief for his son had resolved to cast off his body but was cheered
again by the gods. Proceeding to that spot of Vyasa, one obtaineth the
merit of a thousand kine. O son of the Kuru race, proceeding next to the
well called Kindatta, he that throweth into it a measure of sesame, is
freed from all his debts and obtaineth his success. Bathing in the tirtha
called Vedi, one obtaineth the merit of the gift of a thousand kine.
There are two other celebrated tirthas called Ahas and Sudina. Bathing
there, O tiger among men, one goeth to the region of the Sun. One should
next proceed to the tirtha called Mrigadhuma that is celebrated
throughout the three worlds. One should bathe there, O king, in Ganga.
Bathing there and worshipping Mahadeva, one obtaineth the merit of the
horse-sacrifice. Bathing next in the Devi tirtha one obtaineth the merit
of the gift of a thousand kine. One should then proceed to Vamanaka
celebrated over the three worlds. Bathing there in Vishnupada and
worshipping Vamana one's soul being purified from every sin, one goeth to
the abode of Vishnu. Bathing next in Kulampuna, one sanctifieth his own
race. Proceeding then to the Pavana-hrada, that excellent tirtha of the
Marutas, and bathing there, O king and tiger among men, one becometh
adored in the region of the Wind-god. Bathing in the Amara-hrada and
worshipping with devotion the chief of the celestials, one becometh
adored in heaven and courseth, seated on an excellent car, in the company
of the immortals. O best of great men, bathing next with due rites in the
tirtha called Sali surya, of Salihotra, one obtaineth the merit of the
gift of a thousand kine. O best of the Bharatas, there is a tirtha called
Sreekunja in the Saraswati. Bathing there, O best of men, one obtaineth
the merit of the Agnishtoma sacrifice. O son of the Kuru race, one should
next repair to Naimishakunja. O king, the Rishis engaged in ascetic
austerities in the woods of Naimisha had, in days of old, taking the vow
of pilgrimage, gone to Kurukshetra. There, on the banks of the Saraswati,
O chief of the Bharatas, a grove was made, which might serve for a
resting spot for themselves, and which was highly gratifying to them.
Bathing in the Saraswati there, one obtaineth the merit of the Agnishtoma
sacrifice. One should next proceed, O virtuous one, to the excellent
tirtha called Kanya. Bathing there one obtaineth the merit of the gift of
a thousand kine. One should next proceed to the excellent tirtha of
Brahma. Bathing there, a person, of the (three) inferior orders,
obtaineth the status of a Brahmana, and if one be a Brahmana, his soul
being purified from every sin, he attaineth to the highest state. One
should then, O best of men, proceed to the excellent tirtha called Soma.
Bathing there, O king, one obtaineth the region of Soma. One should next
proceed, O king, to the tirtha called Saptasaraswata, where the
celebrated Rishi, Mankanaka, had obtained ascetic success. O king, it
hath been heard by us that in days of old Mankanaka having cut his hand
with the pointed blade of the Kusa grass, there flowed from his wound
vegetable juice (instead of blood). And beholding vegetable juice flow
from his wound, the Rishi began to dance with wonder-expanded eyes. And
as the Rishi danced, all the mobile and immobile creatures also,
overwhelmed with his prowess, began to dance with him. Then, O king, the
gods with Brahma at their head and Rishis endued with the wealth of
asceticism moved by the act of Mankanaka, represented the matter to
Mahadeva, saying, 'It behoveth thee, O god, to act in such a way that
this Rishi may not dance.' Thus addressed, Mahadeva, with heart filled
with joy, approached the dancing Rishi, and moved by the desire of doing
good to the gods, said, 'O great Rishi, O virtuous one, why dost thou
dance? O bull among Munis, what can be the reason of this thy present
joy?' The Rishi answered, 'O best of Brahmanas, I am an ascetic that
tread the path of virtue. Dost thou not behold, O Brahmana, that
vegetable juice floweth from the wound in my hand? Filled with great joy
at sight of this, I am dancing.' Addressing the Rishi blinded by emotion,
the god laughingly said, 'O Brahmana, I do not wonder at this. Behold
me.' Having said this, O best of men, Mahadeva, O sinless king, pressed
his thumb by the tip of his own finger. And, lo, from the wound thus
inflicted, there came out ashes white as snow. And beholding this, O
king, that Muni became ashamed and fell at the feet of the god. And
believing that there was nothing better and greater than the god Rudra,
he began to adore him in these words:

"O holder of the trident, thou art the refuge of the celestials and the
Asuras, of, indeed, the universe. By thee have been created the three
worlds with their mobile and immobile beings. It is thou again that
swallowest everything at the end of the Yuga. Thou art incapable of being
known by the gods themselves, far less by me. O sinless one, the gods
with Brahma at their heads are all displayed in thee. Thou art all, the
Creator himself and the Ordainer of the worlds. It is by thy grace that
all the gods sport without anxiety or fear. And adoring Mahadeva thus the
Rishi also said, 'O god of gods, grant me thy grace, so that my
asceticism may not diminish.' Then that god of cheerful soul answered the
regenerate Rishi,--saying, 'Let thy asceticism, O Brahmana, increase a
thousandfold through my grace. And, O great Muni, I shall dwell with thee
in this thy asylum. Bathing in Saptasaraswata, they that will worship me,
shall be able to attain everything here and hereafter. And, without
doubt, they shall all attain to the Saraswata region in the end.' Having
said this, Mahadeva disappeared then and there.

"After visiting Saraswata, one should proceed to Ausanasa celebrated over
the three worlds. There, O Bharata, the gods with Brahma at their head,
and Rishis endued with wealth of asceticism, and the illustrious
Kartikeya, were ever present during two twilights and the mid-day,
impelled by the desire of doing good to Bhargava. There in that tirtha is
another called Kapalamochana, which cleanseth from every sin. O tiger
among men, bathing there one is cleansed from every sin. One should then
proceed to the tirtha called Agni. Bathing there, O bull among men, one
obtaineth the regions of agni and raiseth his own race (from lower
regions). There in that tirtha is another, O chief of the Bharatas, that
belongeth to Viswamitra. Bathing there, O best of men, one obtaineth the
status of a Brahmana. Proceeding next to Brahmayoni in purity of body and
with subdued soul, one obtaineth, O tiger among men, by bathing there,
the abode of Brahma, and sanctifieth, without doubt, his own race to the
seventh generation up and down. One should next proceed, O king, to the
tirtha celebrated over the three worlds, which is called Prithudaka,
belonging to Kartikeya. One should bathe there and occupy oneself in the
worship of the Pitris and the gods. Whatever evil hath been committed,
knowingly or unknowingly, by man or woman, impelled by human motives, is
all destroyed, O Bharata, by a bath in that tirtha. Bathing there one
obtaineth, too, the merit of the horse-sacrifice and heaven also. The
learned have said that Kurukshetra is holy; that holier than Kurukshetra
is the Saraswati; that holier than the Saraswati are all the tirthas
together, and that holier than all the tirthas together is Prithudaka. He
that engaged in the recitation of prayers casteth off his body at
Prithudaka, which is the best of all tirthas, becometh an immortal. It
hath been sung by Sanatkumara and by the high-souled Vyasa, and it is in
the Vedas also, that one should, O king, go to Prithudaka, with subdued
soul. O son of Kuru race, there is no tirtha which is superior to
Prithudaka. Without doubt, that tirtha is purifying, holy and
sin-destroying. O best of men, it hath been said by learned persons that
men, however sinful, by bathing in Prithudaka, go to heaven. O best of
the Bharatas, there in that tirtha is another called Madhusrava. Bathing
there, O king, one obtaineth the merit of giving away a thousand kine.
One should then proceed, O king, to that celebrated and sacred tirtha
where the Saraswati uniteth with the Aruna. One that batheth there,
having fasted for three nights, is cleansed of even the sin of slaying a
Brahmana, and obtaineth also merit that is superior to that of either the
Agnishtoma or Atiratra sacrifice, and rescueth his race to the seventh
generation up and down. There in that tirtha is another, O perpetuator of
the Kuru race, that is called Ardhakila. From compassion for the
Brahmanas, that tirtha was made by Darbhi in days of old. Without doubt,
by vows, by investiture of the sacred, by fasts, by rites and by Mantras,
one becometh a Brahmana. O bull among men, it hath been seen, however, by
learned persons of old that even one destitute of rites and Mantras, by
only bathing in that tirtha becometh learned and endued with the merit of
vows. Darbhi had also brought hither the four oceans. O best of men, one
that batheth here, never meeteth with distress hereafter and obtaineth
also the merit of giving away four thousand kine. One should next repair,
O virtuous one, to the tirtha called Satasahasraka. Near to this is
another called Sahasraka. Both are celebrated, and one that batheth in
them, obtaineth the merit of giving away a thousand kine. Fasts and gifts
there multiply a thousandfold. One should next proceed, O king, to the
excellent tirtha called Renuka. One should bathe there and worship the
Pitris and the gods. By this, cleansed from every sin, he obtaineth the
merit of the Agnishtoma sacrifice. Bathing next in the tirtha called
Vimochana with passions and senses under control, one is cleansed from
all the sins generated by the acceptance of gifts. With senses under
control and practising the Brahmacharya mode of life, one should next
repair to the woods of Panchavati. By a sojourn thither, one earneth much
virtue and becometh adored in the regions of the virtuous. One should
next go to the tirtha of Varuna called Taijasa, blazing in effulgence of
its own. There in that tirtha is the lord of Yoga, Sthanu himself, having
for his vehicle the bull. He that sojourneth there, obtaineth success by
worshipping the god of gods. It was there that the gods with Brahma at
their head and Rishis endued with wealth of asceticism, installed Guha as
the generalissimo of the celestials. To the east of that tirtha is
another, O perpetuator of Kuru race, that is called Kuru tirtha. With
senses under control and leading a Brahmacharya mode of life, he that
bathes in Kuru-tirtha, becometh cleansed of all his sins and obtaineth
the region of Brahma. With subdued senses and regulated diet one should
next proceed to Svargadwara. Sojourning thither, one obtaineth the merit
of the Agnishtoma sacrifice and goeth to the abode of Brahma. The pilgrim
should then, O king, proceed to the tirtha called Anaraka. Bathing there,
O king, one never meeteth with distress hereafter. There, O king, Brahma
himself with the other gods having Narayana at their head, is ever
present, O tiger among men! And, O royal son of the Kuru race, the wife
also of Rudra is present there. Beholding the goddess, one never meeteth
with distress hereafter. There in that tirtha O king, is also (an image
of) Visweswara, the lord of Uma. Beholding the god of gods there, one is
cleansed of all his sins. Beholding also (the image of) Narayana from
whose navel had sprung the lotus, one blazeth forth, O royal represser of
all foes, and goeth to the abode of Vishnu. O bull among men, he that
batheth in the tirthas of all the gods, is exempted from every sorrow and
blazeth forth like the Moon. The pilgrim should next proceed, O king, to
Swastipura. By walking around that place, one obtaineth the merit of
giving away a thousand kine. Arriving next at the tirtha called Pavana,
one should offer oblations to the Pitris and the gods. By this, he
obtaineth, O Bharata, the merit of the Agnishtoma sacrifice. Near to that
is Ganga-hrada, and another, O Bharata, called Kupa. Thirty millions of
tirthas, O king, are present in that Kupa. Bathing there, O king, a
person obtaineth heaven. Bathing also in the Ganga-hrada and adoring
Maheswara, one obtaineth the status of Ganapatya and rescueth his own
race. One should next proceed to Sthanuvata, celebrated over the three
worlds. Bathing there, O king, one obtaineth heaven. One should then
proceed to Vadaripachana, the asylum of Vasishtha. Having tasted there
for three nights, one should eat jujubes. He that liveth on jujubes for
twelve years, and he that fasteth at the tirtha for three nights,
acquireth merit that is eternal. Arriving then at Indramarga, O king, and
fasting there for a day and night the pilgrim becometh adored in the
abode of Indra. Arriving next at the tirtha called Ekaratra, a person
that stayeth there for one night, with regulated vows and refraining from
untruth, becometh adored in the abode of Brahma. One should next go, O
king, to the asylum of Aditya--that illustrious god who is a mass of
effulgence. Bathing in that tirtha celebrated over three worlds, and
worshipping the god of light, one goeth to the region of Aditya and
rescueth his own race. The pilgrim then, O king, bathing in the tirtha of
Soma, obtaineth, without doubt, the region of Soma. One should next
proceed, O virtuous one, to the most sacred tirtha of the illustrious
Dadhicha, that sanctifying tirtha which is celebrated over the whole
world. It was here that Angiras, that ocean of ascetic austerities
belonging to the Saraswata race, was born, Bathing in that tirtha, one
obtaineth the merit of the horse-sacrifice, and without doubt, gaineth
also residence in the legion of Saraswati. With subdued senses and
leading a Brahmacharya mode of life, one should next proceed to
Kanyasrama. Residing there for three nights, O king, with subdued senses
and regulated diet, one obtaineth a hundred celestial damsels and goeth
also to the abode of Brahma. One should next, O virtuous one, proceed to
the tirtha called Sannihati. Sojourning thither the gods with Brahma at
their head and Rishis endued with wealth of asceticism earn much virtue.
Bathing in the Saraswati during a solar eclipse, one obtaineth the merit
of a hundred horse-sacrifices, and any sacrifice that one may perform
there produceth merit that is eternal. Whatever tirthas exist on earth or
in the firmament, all the rivers, lakes, smaller lakes, springs, tanks,
large and small, and spots sacred to particular gods, without doubt, all
come, O tiger among men, month after month, and mingle with Sannihati, O
king of men! And it is because that all other tirthas are united together
here, that this tirtha is so called. Bathing there and drinking of its
water, one becometh adored in heaven. Listen now, O king, to the merit
acquired by that mortal who performeth a Sraddha on the day of the new
moon during a solar eclipse. The person that performeth a Sraddha there,
after having bathed in that tirtha, obtaineth the merit that one earneth
by properly celebrating a thousand horse-sacrifices. Whatever sins a man
or woman committeth, are, without doubt, all destroyed as soon as one
batheth in that tirtha. Bathing there one also ascendeth to the abode of
Brahma on the lotus-coloured tar. Bathing next in Koti-tirtha, after
having worshipped the Yaksha doorkeeper, Machakruka, one obtaineth the
merit of giving away gold in abundance. Near to this, O best of the
Bharatas, is a tirtha called Gangahrada. One should bathe there, O
virtuous one, with subdued soul and leading a Brahmacharya mode of life.
By this, one obtaineth merit that is greater than that of a Rajasuya and
horse-sacrifices. The tirtha called Naimisha is productive of good on
earth. Pushkara is productive of good in the regions of the firmament;
Kurukshetra, however, is productive of good in respect of all the three
worlds. Even the dust of Kurukshetra, carried by the wind, leadeth sinful
men to a highly blessed state. They that reside in Kurukshetra, which
lieth to the north of the Drishadwati and the south of the Saraswati,
really reside in heaven. 'I will go to Kurukshetra,' 'I will dwell in
Kurukshetra,' he that uttereth those words even once, becometh cleansed
of all sins. The sacred Kurukshetra which is worshipped by Brahmarshis,
is regarded as the sacrificial altar of the celestials. Those mortals
that dwell there, have nothing to grieve for at any time. That which
lieth between Tarantuka and Arantuka and the lakes of Rama and Machakruka
is Kurukshetra. It is also called Samantapanchaka and is said to be the
northern sacrificial altar of the Grandsire.'



SECTION LXXXIV

"Pulastya said, 'Then, O great king, one should proceed to the excellent
tirtha of Dharma, where the illustrious god of justice had practised
highly meritorious austerities. And it is for this that he made the spot
a sacred tirtha and rendered it celebrated by his own name. Bathing
there, O king, a virtuous man with concentrated soul certainly
sanctifieth his family to the seventh generation. One should then repair,
O king, to the excellent Jnanapavana. Sojourning thither, one obtaineth
the merit of the Agnishtoma sacrifice, and goeth to the region of the
Munis. Then, O monarch, a man should repair to the Saugandhika-vana.
There dwell the celestials with Brahma at their head, Rishis endued with
wealth of asceticism, the Siddhas, the Charanas, the Gandharvas, the
Kinnaras and the serpents. As soon as one entereth these woods, he is
cleansed of all his sins. Then, O king, should one repair to the sacred
goddess Saraswati, known there as the goddess Plaksha, that best of
streams and foremost of rivers. There should one bathe in the water
issuing from an ant-hill. (Bathing there and) worshipping the Pitris and
the gods, one obtaineth the merit of the horse-sacrifice. There existeth
a rare tirtha called Isanadhyushita, lying from the ant-hill at the
distance of six throws of a heavy stick. As seen in the Puranas, O tiger
among men, bathing there a man obtaineth the merit of giving away a
thousand Kapila kine and of the horse-sacrifice. Journeying next, O
foremost of men, to Sugandha, and Satakumbha and Panchayaksha, a man
becometh adored in heaven. Repairing to another tirtha there called
Trisulakhata, one should bathe and set himself to worship the Pitris and
the gods. Doing so, without doubt, one obtaineth, after death, the status
of Ganapatya. One should next proceed, O king, to the excellent spot of
the Goddess celebrated over the three worlds by the name of Sakamvari.
There, for the space of a thousand celestial years, she of excellent
vows, month after month, had subsisted upon herbs, O king of men! And
attracted by their reverence for the Goddess, many Rishis with wealth of
asceticism, came thither, O Bharata. and were entertained by her with
herbs. And it is for this that they bestowed on her the name of
Sakamvari. O Bharata, the man who arriveth at Sakamvari, with rapt
attention and leading a Brahmacharya mode of life and passeth three
nights there in purity and subsisting on herbs alone, obtaineth, at the
will of the goddess, the merit of him that liveth upon herbs for twelve
years. Then should one proceed to the tirtha called Suvarna, famed
through the three worlds. There in days of old, Vishnu had paid his
adorations to Rudra, for his grace, and obtaineth also many boons
difficult of acquisition even by the gods. And, O Bharata, the gratified
destroyer of Tripura said, 'O Krishna, thou shalt, without doubt, be much
beloved in the world, and the foremost of everything in the universe.'
Repairing thither, O king, and worshipping the deity having the bull for
his mark, one obtaineth the merit of the horse-sacrifice as also the
status of Ganapatya. One should next proceed to the tirtha of Dhumavati.
Fasting there for three nights, one obtaineth, without doubt, all the
wishes cherished by him. To the southern half of this spot of the
Goddess, there is, O king, a tirtha called Rathavarta. One should, O
virtuous one, go up to that place, with devout heart, and having his
senses under control. By this, through the grace of Mahadeva, one
attaineth to an exalted state. After walking round the place, one should,
O bull of the Bharata race, proceed to the tirtha named Dhara, which, O
thou of great wisdom, washeth off all sins. Bathing there, O tiger among
men, a man is freed from every sorrow. One should then repair, O virtuous
one, after bowing to the great mountain (Himavat), to the source of the
Ganges, which is, without doubt, like the gate of heaven. There should
one, with concentrated soul, bathe in the tirtha called Koti. By this,
one obtaineth the merit of the Pundarika sacrifice, and delivereth his
race. Residing one night there, one acquireth the merit of giving away a
thousand kine. By offering oblations of water duly to the gods and the
Pitris, at Saptaganga, Triganga and Sakravarta, (which are all there),
becometh adored in the regions of the virtuous. Bathing next at
Kanakhala, and fasting there for three nights, a person reapeth the merit
of the horse-sacrifice and goeth to heaven. Then O lord of men, the
pilgrim should repair to Kapilavata. Fasting for one night there, he
obtaineth the merit of giving away a thousand kine. O king, there is a
tirtha of the illustrious Kapila, king of the Nagas, that is celebrated,
O thou best of Kurus, over all the worlds. Bathing there at the
Nagatirtha one obtaineth, O king, the merit of giving away a thousand
Kapila kine. One should next repair to the excellent tirtha of Santanu,
called Lalitika. Bathing there, O king, one never sinketh into distress
(hereafter). The man that bathes at the confluence of the Ganga and the
Yamuna, obtains the merit of ten horse-sacrifices, and also rescues his
race. One should next, O king, go to Sugandha, celebrated over the world.
By this, cleansed of every sin, he becometh adored in the abode of
Brahma. Then, O lord of men, the pilgrim should repair to Rudravarta.
Bathing there, one ascendeth to heaven. Bathing at the confluence of the
Ganga and the Saraswati, a person obtaineth the merit of the
horse-sacrifice and also ascendeth to heaven. Proceeding next to
Bhadrakarneswara and worshipping the gods duly, one, without sinking into
distress, becometh adored in heaven. Then, O lord of men, the pilgrim
should proceed to the tirtha called Kuvjamraka. By this he obtaineth the
merit of giving away a thousand kine, and heaven also. Then, O king, the
pilgrim should go to the Arundhativata. Proceeding thither with
concentrated soul and practising the Brahmacharya vows, one that batheth
in Samudraka and fasteth for three nights, obtaineth the merit of the
horse-sacrifice and of giving away a thousand kine, and also rescueth his
race. One should next proceed to Brahmavarta, with concentrated soul and
practising the Brahmacharya vows. By this, one obtaineth the merit of the
horse-sacrifice, and goeth to the region of Soma. The man that proceedeth
to the Yamuna-prabhava, (the source of the Yamuna) and batheth there,
obtaineth the merit of the horse-sacrifice and is worshipped in heaven.
Arriving at Darvisankramana, that tirtha which is worshipped of the three
worlds, a person obtaineth the merit of the horse-sacrifice and goeth to
heaven. Repairing next to Sindhu-prabhava (the source of the Indus) which
is worshipped by Siddhas and Gandharvas, and staying there for five
nights, one obtaineth the merit of giving away gold in abundance.
Proceeding next to the inaccessible tirtha called Vedi, one obtaineth the
merit of the horse-sacrifice and ascendeth to heaven. Then, O Bharata,
should one proceed to Rishikulya and Vasishtha. By visiting the latter,
all orders attain to Brahmanhood. Repairing to Rishikulya and bathing
there, and living a month upon herbs, and worshipping the gods and
Pitris, one is cleansed of all his sins, and obtaineth the region of the
Rishis. Proceeding next to Bhrigutunga a person acquireth the merit of
the horse-sacrifice. Repairing then to Vipramoksha, one is freed from
every sin. Proceeding then to the tirtha of Krittika and Magha, one, O
Bharata, obtaineth the merit superior to that of the Agnishtoma and
Atiratha sacrifices. The man who, repairing to the excellent tirtha
called Vidya, batheth there in the evening, obtaineth proficiency in
every kind of knowledge. One should next reside for one night at
Mahasrama capable of destroying every sin, taking a single meal. By this,
one obtains many auspicious regions, and delivers ten preceding and ten
succeeding generations of his race. Dwelling next for a month of
Mahalaya, and fasting there for three nights, one's soul is cleansed of
all sins and one acquires the merit of giving away gold in abundance.
Proceeding next to Vetasika worshipped by the Grandsire, one obtaineth
the merit of the horse-sacrifice and the state of Usanas. Going next to
the tirtha called Sundarika, worshipped by the Siddhas, one obtaineth
personal beauty as witnessed by the ancients. Proceeding next to Brahmani
with subdued senses and observing the Brahmacharya vow, a person
ascendeth to the region of Brahma on a lotus-hued car. One should repair
next to the sacred Naimisha, worshipped by the Siddhas. There dwelleth
for aye Brahma with the gods. By only purposing to go to Naimisha, half
one's sins are destroyed; by entering it, one is cleansed of all his
sins. The pilgrim of subdued senses should stay at Naimisha for a month;
for, O Bharata, all the tirthas of the earth are at Naimisha. Bathing
there, with restrained senses and regulated fare, one obtains, O Bharata,
the merit of the cow-sacrifice, and also sanctifies, O best of the
Bharatas, his race for seven generations both upwards and downwards. He
who renounceth his life at Naimisha by fasting, enjoyeth happiness in the
heavenly regions. Even this is the opinion of the wise. O foremost of
kings, Naimisha is ever sacred and holy. Proceeding next to Gangodbheda
and fasting there for three nights, a man obtaineth the merit of the
Vajapeya sacrifice, and becometh like unto Brahma himself. Journeying to
the Saraswati, one should offer oblations unto the gods and the Pitris.
By this, one certainly enjoyeth bliss in the regions called Saraswata.
Then should one wend to Vahuda, with subdued soul and observing the
Brahmacharya vow. Residing there for one night, one becometh adored in
heaven, and obtaineth also, O Kaurava, the merit of the Devasatra
sacrifice. Then should one repair to the holy Kshiravati, frequented by
holier men. By worshipping the gods and the Pitris there, one obtains the
merit of the Vajapeya sacrifice. Proceeding next to Vimalasoka, with
subdued soul and observing the Brahmacharya vow, and residing there for
one night, one is adored in heaven. One should next proceed to the
excellent Gopratra in the Sarayu, whence Rama, O king, with all his
attendants and animals, renouncing his body, ascended to heaven in
consequence of the efficacy of the tirtha alone. Bathing in that tirtha,
O Bharata, one's soul, through Rama's grace, and by virtue of his own
deeds, being cleansed of all sins, one becometh adored in heaven. O
Bharata! Proceeding next, O son of the Kuru race, to the Rama-tirtha on
the Gomati, and bathing there, one obtaineth the merit of the
horse-sacrifice, and sanctifieth also his own race. There, O bull of the
Bharata race, is another tirtha called Satasahasrika. Bathing there, with
restrained senses and regulated diet, a person reapeth, O bull of Bharata
race, the merit of giving away a thousand kine. Then should one, O king,
go to the unrivalled tirtha called Bhartristhana. By this, a person
obtaineth the merit of the horse-sacrifice. Bathing next in the tirtha
called Koti, and worshipping Kartikeya, a man reapeth, O king, the merit
of giving away a thousand kine, and acquireth great energy. Proceeding
next to Varanasi, and worshipping the god having the bull for his mark,
after a bath in the Kapilahrada, one obtaineth the merit of the Rajasuya
sacrifice. Repairing then, O perpetuator of the Kuru race, to the tirtha
called Avimukta, and beholding there the god of gods, the pilgrim, from
such sight alone, is immediately cleansed of even the sin of slaying a
Brahmana. By renouncing one's life there, one obtaineth deliverance.
Arriving next, O king, at the rare tirtha called Markandeya celebrated
over the world and situated at the confluence of the Ganges, a person
obtaineth the merit of Agnishtoma sacrifice, and delivereth his race.
Sojourning next to Gaya, with subdued senses and observing the
Brahmacharya vow, one obtaineth the merit of the horse-sacrifice and also
rescueth his race. There in that tirtha is the Akshaya-vata, celebrated
over the three worlds. Whatever is offered there to the Pitris is said to
become inexhaustible. Bathing there at the Mahanadi, and offering
oblations to the gods and the Pitris, a man acquireth eternal regions,
and also rescueth his race. Proceeding then to Brahma-sara that is
adorned by the woods of Dharma, and passing one night there, a man
attaineth to the region of Brahma. In that lake, Brahma had raised a
sacrificial pillar. By walking round this pillar, a person acquireth the
merit of the Vajapeya sacrifice. One should next, O mighty monarch, go to
Denuka celebrated over the world. Staying there for one night and giving
away sesame and kine, one's soul being cleansed from every sin, one
ascendeth, without doubt to the region of Soma. There, O king, on the
mountains, the cow called Kapila used to range with her calf. There is
little doubt, of this, O Bharata, the hoof-marks, of that cow and her
calf are seen there to this day. By bathing in those hoof-prints, O
foremost of monarchs, whatever sin a man may have incurred is, O Bharata,
washed away. Then should one go to Gridhravata, the spot consecrated to
the trident-bearing god. Approaching the deity having the bull for his
mark one should rub himself with ashes. If a Brahmana, he obtains the
merit of observing the twelve year's vow and if belonging to any of the
other orders, he is freed from all his sins. One should next proceed to
the Udyanta mountains, resounding with melodious notes. There, O bull of
the Bharata race, is still seen the foot-print of Savitri. The Brahmana
of rigid vows, who sayeth his morning, noon and evening prayers there,
obtaineth the merit of performing that service for twelve years. There, O
bull of the Bharata race, is the famous Yonidwara. Repairing thither, a
person becometh exempted from the pain of rebirth. The person that
stayeth at Gaya during both the dark and lighted fortnights, certainly
sanctifieth, O king, his own race up and down to the seventh generation.
One should wish for many sons so that even one may go to Gaya, or
celebrate the horse-sacrifice, or offer a nila bull. Then, O king, the
pilgrim should proceed to Phalgu. By this, he obtains the merit of
horse-sacrifice, and acquires great success. O king, one should repair
then, with subdued soul, to Dharmaprishta. There, O foremost of warriors,
dwelleth Dharma for aye. Drinking of the water of a well which is there,
and purifying one's self by a bath, he that offereth oblations to the
gods and the Pitris is cleansed of all his sins and ascendeth to heaven.
There in that tirtha is the hermitage of the great Rishi Matanga of soul
under complete control. By entering that beautiful asylum capable of
soothing fatigue and sorrow, one earneth the merit of the Gavayana
sacrifice, and by touching (the image of) Dharma which is there, one
obtaineth the fruit of the horse-sacrifice. One should next go, O king,
to the excellent tirtha called Brahmasthana. Approaching Brahma, that
bull among male beings, who is there, one acquireth, O mighty monarch,
the merit of the Rajasuya and horse-sacrifices. The pilgrim should then
repair to Rajasuya, O king of men! Bathing there, one liveth (in heaven)
as happily as (the Rishi) Kakshiyan. After purifying himself, one should
partake there of the offerings daily made unto the Yakshini. By this, one
is freed from the sin of even slaying a Brahmana, through the Yakshini's
grace. Proceeding next to Maninaga, one obtains the merit of giving away
a thousand kine. O Bharata, he that eateth anything relating to the
tirtha of Maninaga, if bitten by a venomous snake, doth not succumb to
its poison. Residing there for one night, one is cleansed of one's sins.
Then should one proceed to the favourite wood of the Brahmarshi Gautama.
There bathing in the lake of Ahalya, one attaineth to an exalted state.
Beholding next the image of Sree, one acquireth great prosperity. There
in that tirtha is a well celebrated over the three worlds. Bathing in it,
one obtaineth the merit of the horse-sacrifice. There also existeth a
well sacred to the royal Rishi Janaka, which is worshipped by the gods.
Bathing in the well, one ascendeth to the region of Vishnu. Then should
one repair to Vinasana that destroys every sin. By a sojourn thither, one
obtaineth the merit of the Vajapeya sacrifice, and goeth also to the
region of Soma. Proceeding next to Gandaki which is produced by the
waters of every tirtha, a person acquireth the merit of the Vajapeya
sacrifice, and ascendeth also to the solar region. Proceeding next to the
Visala, that river celebrated over the three worlds, one obtaineth the
merit of the Agnishtoma sacrifice and ascendeth also to heaven. Repairing
then, O virtuous one, to the woody seat of ascetics that is called
Adhivanga, one obtains, without doubt, great happiness amongst the
Guhyakas. Proceeding next to the river Kampana, visited by the Siddhas,
one obtaineth the merit of the Pundarika sacrifice, and ascendeth also to
heaven. Arriving then, O lord of earth, at the stream called Maheswari,
one obtaineth the merit of the horse-sacrifice and also rescueth his own
race. Repairing next to the tank of the celestials, one earneth immunity
from misfortune, and also the merit of the horse-sacrifice. One should
next go to Somapada, with subdued soul and leading a Brahmacharya mode of
life. Bathing in Maheswarapada that is there, one reapeth the merit of
the horse-sacrifice. There in that tirtha, O bull of the Bharata race, it
is well known that ten millions of tirthas exist together. A wicked Asura
in the shape of a tortoise had, O foremost of monarchs, been carrying it
away when the powerful Vishnu recovered it from him. There in that tirtha
should one perform his ablutions, for by this he acquireth the merit of
the Pundarika sacrifice and ascendeth also to the region of Vishnu. Then,
O best of kings, should one proceed to the place of Narayana, where, O
Bharata, Narayana is ever present and dwelleth for aye. There the gods
with Brahma at their head, Rishis endued with wealth of asceticism, the
Adityas, the Vasus, and the Rudras, all adore Janardana, in that tirtha,
and Vishnu of wonderful deeds hath become known as Salagrama. Approaching
the eternal Vishnu, that lord of the three worlds, that giver of boons,
one obtaineth the merit of the horse-sacrifice, and goeth to the region
of Vishnu. There in that place, O virtuous one, is a well, capable of
destroying every sin. The four seas are ever present in that well. He
that bathes in it, O king, will have immunity from misfortune. Beholding
(the image of) the boon-giving, eternal, and fierce Mahadeva who is
there, one shineth, O king, like the moon emerged from the cloud. Bathing
then in Jatismara, with pure mind and subdued senses, one acquireth,
without doubt, the recollections of his former life. Proceeding then to
Maheswarapura, and worshipping the god having the bull for his mark,
fasting the while, one obtaineth, without doubt, the fruition of all his
desires. Repairing then to Vamana that destroys every sin, and beholding
the god Hari, one acquireth exemption from every misfortune. One should
next go to the asylum of Kusika that is capable of removing every sin.
Repairing then to the river Kausika that cleanseth from even great sins,
one should bathe in it. By this one obtaineth the merit of Rajasuya
sacrifice. One should next, O foremost of kings, proceed to the excellent
woods of Champaka. By spending there one night, one acquireth the merit
of giving away a thousand kine. Arriving next at Jyeshthila, that tirtha
of rare worth, and passing one night there, one reapeth the fruit of the
gift of a thousand kine. Beholding there (the image of) Visweswara of
great splendour, with his consort the goddess, a person obtaineth, O bull
among men, the region of Mitra-Varuna. By fasting there for three nights,
a man acquireth the merit of the Agnishtoma sacrifice. By visiting
Kanya-samvedya, with senses restrained and regulated fare, one acquireth,
O bull among men, the region of Manu, the lord of creation. Rishis of
rigid vows have said that he that giveth away rice or maketh any gift at
the tirtha called Kanya, rendereth such gift eternal. Arriving next at
Nischira celebrated over the three worlds, one obtaineth the merit of the
horse-sacrifice and goeth to the legion of Vishnu. O king, those that
give away at the confluence of the Nischira, ascend to the blessed region
of Brahma. There in that tirtha is the asylum of Vasishtha that is known
over the three worlds. Bathing there, one obtaineth the merit of the
Vajapeya sacrifice. Proceeding next to Devakuta that is resorted to by
celestial Rishis, one acquireth the merit of the horse-sacrifice, and
also delivereth his race. Then should one, O king, go to the lake of the
Muni Kausika, where Kusika's son, Viswamitra, obtained high success.
Bathing there, a person acquireth the merit of the Vajapeya sacrifice.
There, O hero, at Kausika, should one reside for a month, O bull of the
Bharata race! By a month's residence there, one reapeth the merit of the
horse-sacrifice. He that resideth at the best of tirthas called
Maha-hrada, enjoys immunity from misfortune, and also obtains the merit
of giving away gold in abundance. Beholding next Kartikeya who dwelleth
at Virasrama, a man certainly reapeth the fruit of the horse-sacrifice.
Proceeding then to Agnidhara celebrated over the three worlds, and
beholding there after a bath the eternal and boon-giving Vishnu, that god
of gods, one obtaineth the merit of the Agnishtoma sacrifice. Proceeding
next to the Grandsire's tank near the snowcapped of mountains, and
bathing in it, a man obtains the merit of the Agnishtoma sacrifice.
Falling from the Grandsire's tank, is that world-sanctifying (stream),
celebrated over the three worlds, called Kumara-Dhara. Bathing there, one
regardeth himself as having all his purposes fulfilled. Fasting in that
tirtha for three days, one is even cleansed from the sin of slaying a
Brahmana. The pilgrim should next, O virtuous one, proceed to the peak of
the great goddess Gauri, famed over the three worlds. Ascending it, O
best of men, one should approach Stana-Kunda. By touching the waters of
Stana-Kunda, a person obtaineth the merit of the Vajapeya sacrifice.
Bathing in that tirtha and worshipping the gods and Pitris, one acquireth
the merit of the horse-sacrifice and also ascendeth to the region of
Indra. Arriving next at the well of Tamraruna, that is frequented by the
gods, one acquireth, O lord of men, the merit that attaches to human
sacrifice. Bathing next at the confluence of the Kirtika with the Kausiki
and the Aruna, and fasting there for three nights a man of learning is
cleansed of all his sins. Proceeding next to the tirtha called Urvasi,
and then to Somasrama, a wise man by bathing next at Kumbhakarnasrama
becometh adored in the world. The ancients knew that by touching the
waters of Kokamukha, with steady vows and leading Brahmacharya mode of
life, the memory of one's former life is revived. Arriving next with
speed to the river called Nanda a regenerate one becometh freed from all
his sins and ascendeth with soul under control to Indra's region.
Proceeding next to the island called Rishabha, that is destructive of
cranes, and bathing in the Saraswati, an individual blazeth forth in
heaven. Proceeding next to the tirtha called Auddalaka frequented by
Munis, and bathing there one is cleansed of all his sins. Repairing next
to the sacred tirtha called Dharma that is visited by Brahmarshis, one
acquireth the merit of the Vajapeya sacrifice and becometh respected in
heaven. Proceeding next to Champa and bathing in the Bhagirathi he that
sojourneth to Dandaparna, acquireth the merit of giving away a thousand
kine. Then should one proceed to the sacred Lalitika that is graced by
the presence of the virtuous. By this one acquireth the merit of the
Rajasuya sacrifice and is regarded in heaven."



SECTION LXXXV

"Pulastya said, 'Arriving next at the excellent tirtha called Samvedya in
the evening, and touching its waters, one surely obtaineth knowledge.
Created a tirtha in days of yore by Rama's energy, he that proceedeth to
Lauhitya obtaineth the merit of giving away gold in abundance. Proceeding
next to the river Karatoya, and fasting there for three nights, a man
acquireth the merit of the horse-sacrifice. Even this is the injunction
of the Creator himself. It hath been said by the wise, O king, that if a
person goeth to the spot where the Ganga mingleth with the sea, he
reapeth merit which is ten times that of the horse-sacrifice. Crossing
over to the opposite bank of the Ganga, he that batheth there having
resided for three nights is, O king, cleansed from all his sins. One
should next proceed to the Vaitarani capable of destroying every sin.
Arriving next at the tirtha named Viraja one shineth like the moon, and
sanctifying his race rescueth it and is himself cleansed of all his sins.
He that bathes in Viraja further reapeth the merit of giving away a
thousand kine besides sanctifying his line. Residing with purity at the
confluence of the Sona and the Jyotirathi, and offering oblations of
water to the gods and the Pitris, a man reapeth the merit of the
Agnishtoma sacrifice. Touching next the waters of the Vansagulma
constituting the sources of both the Sona and the Narmada, one obtaineth
the merit of the horse-sacrifice. Sojourning next to the tirtha called
Rishabha in Kosala, O lord of men, and fasting there for three nights one
earneth the merit of the Vajapeya sacrifice, and of the gift of a
thousand kine, and also delivereth his race. Arriving at Kosala, a man
should bathe in the tirtha named Kala. By this one surely obtaineth the
merit of giving away one and ten bulls. By bathing in Pushpavati and
fasting there, O king, for three nights one sanctifieth his own race,
besides earning the merit of the gift of a thousand kine. Then, O
foremost of the Bharata race, by bathing in the tirtha called Vadarika,
one obtaineth long life, and also goeth to heaven. Arriving next at
Champa, and bathing in the Bhagirathi, and seeing Danda one earneth the
merit of giving away a thousand kine. Then should one go to the sacred
Lapetika, graced by the presence of the pious. By so doing one reapeth
the merit of the Vajapeya sacrifice and also becometh regarded by the
gods. Proceeding next to the mountain called Mahendra, inhabited (of
yore) by Jamadagnya, and bathing in Rama's tirtha, a person acquireth the
merit of the horse-sacrifice. Here is Matanga's tirtha called Kedara, O
son of the Kuru race! Bathing in it, O foremost of the Kurus, a man
obtaineth the merit of giving away a thousand kine. Going to the mountain
Sree, one who toucheth the waters of the stream that is there by
worshipping there the god having the bull for his mark obtaineth the
merit of the horse-sacrifice. On the mountain Sree dwelleth happily, the
effulgent Mahadeva with the goddess, as also Brahma with the other gods.
By bathing in the lake of Deva, with purity and restrained mind, one
obtaineth the merit of the-horse-sacrifice, and also attaineth to the
highest success."'

Proceeding next to the mountain Rishabha in Pandya, worshipped by the
gods, one obtains the merit of the Vajapeya sacrifice and rejoices in
heaven. One should next proceed to the river Kaveri, frequented by
Apsaras. Bathing there, O monarch, one obtaineth, the merit of giving
away a thousand kine. Touching next the waters of the tirtha called Kanya
on the shores of the sea one is cleansed from every sin. Proceeding next
to Gokarna celebrated over the three worlds, and which is situate, O best
of kings, in the midst of the deep, and is reverenced by all the worlds,
and where the gods headed by Brahma, and Rishis endued with wealth of
asceticism, and spirits and Yakshas and Pisachas, and Kinnaras and the
great Nagas, and Siddhas and Charanas and Gandharvas, and men and
Pannagas, and rivers, Seas and Mountains, worship the lord of Uma, one
should worship Isana, fasting there for three nights. By this, one
acquireth the merit of the horse-sacrifice, and the status of Ganapatya.
By staying there for twelve nights, one's soul is cleansed of all sins.
One should next proceed to the tirtha known as Gayatri celebrated over
the three worlds. Staying there for three nights, one acquireth the merit
of giving away a thousand kine. A strange phenomenon is seen to occur
there in respect to Brahmanas, O Lord of men! If a Brahmana, whether born
of a Brahmani or any other woman, reciteth the Gayatri there, the
recitation becomes rhythmic and musical, while, O king, a person who is
not a Brahmana cannot adequately hymn it at all. Proceeding next to the
inaccessible tank of the Brahmana Rishi Samvarta, one acquireth personal
beauty and prosperity. Repairing next to Vena, he that offers oblations
of water to the gods and the Pitris, obtains a car drawn by peacocks and
cranes. Going next to the Godavari, ever frequented by the Siddhas, one
earneth the merit of the cow-sacrifice, and goeth to the excellent region
of Vasuki. Bathing next at the confluence of the Venna, one obtains the
merit of the Vajapeya sacrifice. By a dip next at the confluence of
Varada, one acquireth the merit of giving away a thousand kine. Arriving
next at Brahmasthuna, one that stayeth there for three nights acquireth
the merit of giving away a thousand kine, and also ascendeth to heaven.
Coming next to Kusaplavana, with subdued soul and leading a Brahmacharya
mode of life, and staying there for three nights he that bathes in it
obtains the merit of the horse-sacrifice. Bathing next at the romantic
Deva-hrada that is supplied by the waters of the Krishna-Venna, and also
in the Jatismara-hrada, one acquireth the memory of one's former life. It
was there that the chief of the celestials celebrated a hundred
sacrifices and ascended to heaven. By a visit only to that spot, one
acquireth the merit of the Agnishtoma sacrifice. Bathing next in the
Sarvadeva-hrada, a person obtaineth the merit of giving away a thousand
kine. Proceeding next to the highly sacred tank called Payoshni, that
best of waters, he that offers oblations of water to the gods and the
Pitris acquires the merit of the gift of a thousand kine. Arriving next
at the sacred forest of Dandaka, a person should bathe (in the waters)
there. By this, O king, one at once obtains, O Bharata, the merit of
giving away a thousand kine. Proceeding next to the asylum of Sarabhanga
and that of the illustrious Suka, one acquireth immunity from misfortune,
besides sanctifying his race. Then should one proceed to Surparaka, where
Jamadagni's son had formerly dwelt. Bathing in that tirtha of Rama, one
acquireth the merit of giving away gold in abundance. Bathing next in the
Saptagadavara, with the subdued sense and regulated diet, one earneth
great merit, and goeth also to the region of the celestials. Proceeding
next to Deva-hrada, with subdued sense and regulated diet, a man
obtaineth the merit of the Devasatra sacrifice. One should proceed next
to the forest of Tungaka, with subdued senses and leading a Brahmacharya
mode of life It was here that in olden days Muni Saraswata taught the
Vedas to the ascetics. When the Vedas had been lost (in consequence of
the Munis having forgotten them), Angirasa's son, seated at ease on the
upper garments of the Munis (duly spread out), pronounced distinctly and
with emphasis the syllable Om. And at this, the ascetics again
recollected all that they had learnt before. It was there that the Rishis
and the gods Varuna, Agni, Prajapati, Narayana also called Hari, Mahadeva
and the illustrious Grandsire of great splendour, appointed the
resplendent Bhrigu to officiate at a sacrifice. Gratifying Agni by
libations of clarified butter poured according to the ordinance, the
illustrious Bhrigu once performed the Agnyadhana sacrifice for all those
Rishis, after which both they and the gods went away to their respective
homes one after another. One who enters the forest of Tungaka, is, O best
of kings, male or female, cleansed of every sin. There in that tirtha, O
hero, one should reside for a month, with subdued senses and regulated
diet. By this, O king, one ascendeth to the region of Brahma, and
delivereth also his race. Arriving next at Medhavika, one should offer
oblations of water to the gods and the Pitris. By this, one acquires the
merit of the Agnishtoma sacrifice, and also memory and intellect. There
in that tirtha is the mountain known over the whole world and called
Kalanjara. Bathing in the celestial lake that is there, one acquires the
merit of giving away a thousand kine. He that, O king, after a bath,
offereth oblations (to the gods and the Pitris) on the Kalanjara
mountain, is, without doubt, regarded in heaven. Proceeding next, O
monarch, to the river Mandakini capable of destroying all sins and which
is on that best of mountains called Chitrakuta, he that bathes there and
worships the gods and the Pitris, obtains the merit of the
horse-sacrifice and attains to an exalted state. One should next, O
virtuous one, proceed to the excellent tirtha called Bhartristhana,
where, O king, ever dwells the celestial generalissimo Kartikeya. By a
journey only to that spot, a person, O foremost of kings, attaineth to
success. Bathing next at the tirtha called Koti, one earneth the merit of
giving away a thousand kine. Having walked round Koti, one should proceed
next to Jyeshthasthana. Beholding Mahadeva who is there, one shineth like
the moon. There, O mighty monarch, is a celebrated well. O bull of the
Bharata race! There in that well, O foremost of warriors, are the four
seas. He that bathes there, O foremost of kings, and with subdued soul
worships the gods and the Pitris, is cleansed of all his sins and
attaineth to an exalted state. Then, O mighty king, should one proceed to
the great Sringaverapura, where, O foremost of kings, formerly Rama,
Dasharatha's son, had crossed (the Ganga). Bathing in that tirtha, one, O
mighty-armed one, is cleansed of all his sins. Bathing with subdued
senses and leading a Brahmacharya mode of life, in the Ganga, one is
cleansed of every sin, and obtains also the merit of the Vajapeya
sacrifice. One should next proceed to the place called Mayuravata,
consecrated to Mahadeva of high intelligence. Beholding there the god,
bowing down to him and walking round the spot, one acquireth, O Bharata,
the Ganapatya status. Bathing in Ganga at that tirtha, one is cleansed of
all his sins. Then, O king, should one proceed to Prayaga, whose praises
have been sung by Rishis and where dwell the gods with Brahma at their
head, the Directions with their presiding deities, the Lokapalas, the
Siddhas, the Pitris adored by the worlds, the great Rishis-Sanatkumara
and others, stainless Brahmarshis--Angiras and others,--the Nagas, the
Suparnas, the Siddhas, the Snakes, the Rivers, the Seas, the Gandharvas,
the Apsaras, and the Lord Hari with Prajapati. There in that tirtha are
three fiery caverns between which the Ganga, that foremost of tirthas,
rolleth rapidly. There in that region also the world-purifying daughter
of the sun, Yamuna, celebrated over the three worlds, uniteth with the
Ganga. The country between the Ganga and the Yamuna is regarded as the
mons veneris of the world, and Prayaga as the foremost point of that
region. The tirthas Prayaga, Pratisthana, Kamvala, Aswatara and Bhogavati
are the sacrificial platforms of the Creator. There in those places, O
foremost of warriors, the Vedas and the Sacrifices, in embodied forms,
and the Rishis endued with wealth of asceticism, adore Brahma, and there
the gods and rulers of territories also celebrate their sacrifices. The
learned, however, say that of all these tirthas, O exalted one, Prayaga
is the most sacred, in fact, the foremost of all tirthas in the three
worlds. By going to that tirtha, by singing its praises, or by taking a
little earth from it, one is cleansed from every sin. He that bathes in
that confluence celebrated over the world, acquires all the merits of the
Rajasuya and the horse-sacrifices. This sacrificial place is worshipped
by the gods themselves. If a man giveth there ever so little, it
increaseth, O Bharata, a thousandfold. O child, let not the texts of the
Veda, nor the opinions of men dissuade thy mind from the desire of dying
at Prayaga. O son of the Kuru race, the wise say that six hundred million
and ten thousand tirthas exist at Prayaga. Bathing in the confluence of
Ganga and Yamuna, one obtains the merit that attaches to the four kinds
of knowledge and the merits also of those that are truthful. There at
Prayaga is the excellent tirtha of Vasuki called Bhogavati. He that
batheth in it, obtaineth the merit of the horse-sacrifice. There also in
the Ganga is the tirtha famed over the three worlds, called
Ramaprapatana, which conferreth the merit of ten horse-sacrifices. O son
of the Kuru race! Wherever may a person bathe in the Ganga, he earneth
merit equal to that of a trip to Kurukshetra. An exception, however, is
made in favour of Kanakhala, while the merit attaching to Prayaga is the
greatest. Having committed a hundred sins, he that bathes in the Ganga,
hath all his sins washed off by the waters thereof, even as fuel is
consumed by fire. It hath been said that in the Satyayuga all the tirthas
were sacred; in the Treta, Pushkara alone was such; in Dwapara,
Kurukshetra; and in the Kali-yuga, the Ganga alone is sacred. In
Pushkara, one should practise austerities; in Mahalaya, one should give
away; in the Malaya mountains, one should ascend the funeral pyre; and in
Bhrigutunga, one should renounce one's body by forgoing food. Bathing in
Pushkara, in Kurukshetra, in the Ganga and in the confluence (of the
Ganga and the Yamuna), one sanctifieth seven generations of one's race up
and down. He that reciteth the name of the Ganga is purified; while he
that beholdeth her, receiveth prosperity; while he that bathes in her and
drinks of her waters sanctifieth seven generations of his race up and
down. As long, O king, as one's bones lie in contact with the waters of
the Ganga, so long doth he live regarded in heaven, even as one liveth in
heaven in consequence of the merit he earneth by pious pilgrimages to
sacred tirthas and holy spots. There is no tirtha that is like unto the
Ganga, there is no god like unto Kesava, and there is none superior to
Brahmanas,--this hath been said even by the Grandsire. O great king, the
region through which the Ganga flows should be regarded as a sacred
asylum, and a spot of land that is on the Ganga's banks, should be
regarded as one favourable to the attainment of ascetic success.

This truthful description (of the tirthas) one should recite only unto
the regenerate ones, unto those that are pious, unto one's son and
friends and disciples and dependents. This narrative, without a rival, is
blessed and holy and leadeth to heaven. Holy and entertaining and
sanctifying, it is productive of merit and high worth. Destructive of
every sin, it is a mystery that the great Rishis cherish with care. By
reciting it in the midst of Brahmanas, one is cleansed of every sin, and
ascends to heaven. This description of tirthas is auspicious and
heaven-giving and sacred; ever blessed as it is, it destroys one's
enemies; foremost of all accounts, it sharpens the intellect. By reading
this narrative the sonless obtains sons, the destitute obtains riches, a
person of the royal order conquereth the whole earth, the Vaisya cometh
by wealth, the Sudra obtaineth all his desires, and the Brahmana crosseth
the ocean (of the world). Purifying himself, he that listens daily to the
merits of the different tirthas, recollects the incidents of many
previous births and rejoices in heaven. Of the tirthas that have been
recited here, some are easily accessible, while others are difficult of
access. But he that is inspired with the desire of beholding all tirthas,
should visit them even in imagination. Desirous of obtaining merit, the
Vasus, and the Sadhyas, the Adityas, the Maruts, the Aswins, and the
Rishis equal unto celestials, all bathed in these tirthas. Do thou also,
O thou of the Kuru race, observing the ordinance as explained by me,
visit, with subdued senses, these tirthas, increasing thy merit, O thou
of excellent vows. Men of piety and learning are able to visit these
tirthas, by reason of their purified senses, their belief in Godhead, and
their acquaintance with the Vedas. He that doth not observe vows, he that
hath not his soul under control, he that is impure, he that is a thief,
and he that is of crooked mind, doth not, O Kauravya, bathe in tirthas.
Thou art ever observant of virtue, and art of pure character. By thy
virtue, O virtuous one, thou hast always gratified thy father and thy
grand-father, and great-grand-fathers, and the gods with Brahma at their
head, and the Rishis also, O thou versed in virtue! Thou who resemblest
Vasava, thou wilt, O Bhishma, attain to the region of the Vasus, and also
eternal fame on earth!'

"Narada continued, 'Having cheerfully spoken thus, the illustrious Rishi
Pulastya, well-pleased, bidding Bhishma farewell, disappeared there and
then. And Bhishma also, O tiger among men, well understanding the true
import of the Shastras, wandered over the world at the command of
Pulastya. Thus, O thou blessed one, did Bhishma end at Prayaga his highly
meritorious journey to the tirthas capable of destroying all sins. The
man that ranges the earth in accordance with these injunctions, obtains
the highest fruit of a hundred horse-sacrifices and earns salvation
hereafter. Thou wilt, O son of Pritha, obtain merit consisting of the
eight attributes, even like that which Bhishma, the foremost of the
Kurus, had obtained of yore. And as thou wilt lead these ascetics to
those tirthas, thy merit will be much greater. Those tirthas are infested
by Rakshasas, and no one, save thyself, O son of Kuru race, can go there.
Rising early he that reciteth this narrative by the celestial Rishis on
the subject of the tirthas, becometh free from all sins. Those foremost
of Rishis, Valmiki, and Kasyapa, and Atreya, and Kundajathara, and
Viswamitra, and Gautama, and Asita, and Devala, and Markandeya, and
Galava, and Bharadwaja, and Vasishtha, and the Muni Uddalaka, and Saunaka
with his son, and Vyasa, that best of ascetics, and Durvasas, that
foremost of Munis, and Javali of great austerities--all these illustrious
Rishis endued with wealth of asceticism, are staying in expectation of
thee. With these, O mighty king, do thou meet by visiting these tirthas.
And, O illustrious monarch, a great Rishi of immeasurable energy, Lomasa
by name, will come to thee. Do thou follow him, and me, and by turns
visit these tirthas, O thou virtuous one! By this, thou wilt acquire
great fame, like king Mahabhisha! O tiger among kings, even as the
virtuous Yayati and king Pururavas, dost thou blaze forth with thy own
virtue. Like king Bhagiratha and the illustrious Rama, dost thou shine
among kings even as the Sun himself. And thou art, O great king,
celebrated (in the world) even as Muni or Ikshwaku, or the highly famous
Puru or Vainya! And as in days of yore the slayer of Vritra, after
burning all his foes, ruled the three worlds, his mind freed from
anxiety, so wilt thou rule thy subjects, after slaying all thy enemies.
And, O thou of eyes like lotus leaves, having conquered the earth
according to the customs of thy order, thou wilt obtain renown by thy
virtue, even like Kartaviryaryuna.'"

Vaisampayana continued, "O great king, having comforted the monarch thus,
the illustrious Rishi Narada, bidding farewell to the king, disappeared
there and then. And the virtuous Yudhishthira, reflecting upon the
subject, began to recite unto the ascetics the merit attaching to
tirthas!"



SECTION LXXXVI

"Vaisampayana continued, 'Having ascertained the opinion of his brothers,
and of the intelligent Narada, king Yudhishthira, addressing Dhaumya, who
was like unto the Grandsire himself, said, 'I have for the acquisition of
arms, sent away that tiger among men, Jishnu, whose prowess is incapable
of being baffled, and who is possessed of long arms and immeasurable
intelligence. O thou of ascetic wealth, that hero is devoted to me,
endued with ability, and well-skilled in weapons, and like unto the
exalted Vasudeva himself. I know them both, Krishna and Arjuna, those
destroyers of enemies, O Brahmana, endued with prowess, even as the
puissant Vyasa knoweth them. I know Vasudeva and Dhananjaya to be none
else than Vishnu himself, possessed of the six attributes. And this is
also what Narada knoweth, for he hath always spoken so unto me. I also
know them to be Rishis, Nara and Narayana. Knowing him to possess the
ability, I have sent him (on the mission). Not inferior unto Indra and
fully competent (for the task), I have sent that son of a god to see the
lord of the celestials and obtain weapons from him. Bhishma and Drona are
Atirathas. Kripa and the son of Drona are invincible; these mighty
warriors have been installed by Dhritarashtra's son in the command of his
army. All these are versed in the Vedas, are heroic, and possessed of the
knowledge of every weapon. Endued with great strength, these always
desire to encounter Arjuna in fight. And Karna also of the Suta caste is
a mighty warrior versed in celestial weapons. In respect of the impetus
of his weapons, he is endued with the strength of the Wind-god. Himself
like a flame of fire, the arrows (proceeding from him) constitute its
tongues. The slaps of his left hand cased in leathern fence constitute
the crackling of that flame. The dust of the battle-field is its smoke.
Urged by the sons of Dhritarashtra even as the wind urgeth the fire,
Karna like unto the all-consuming fire at the end of the Yuga that is
sent by Death himself, will, without doubt, consume my troops like unto a
heap of straw. Only that mighty mass of clouds called Arjuna, aided by
Krishna like unto a powerful wind, with celestial weapon representing its
fierce lightning, the white steeds, the rows of white cranes coursing
underneath and the unbearable Gandiva, the rainbow ahead, is capable of
extinguishing the blazing flame represented by Karna by means of its
arrowy showers let off with unflagging steadiness. That conqueror of
hostile cities, Vibhatsu, will, without doubt, succeed in obtaining from
Indra himself all the celestial weapons with their fullness and life.
Alone he is equal, I think, unto them all. Otherwise it is impossible
(for us) to vanquish in fight all those foes, who have attained to
eminent success in all their purposes. We shall behold Arjuna, that
repressor of foes, fully equipped with celestial weapons, for Vibhatsu
having once undertaken a task, never, droopeth under its weight. Without
that hero, however, that best of men, ourselves, with Krishna, cannot be
at rest in Kamyaka. Therefore, do thou mention some other wood that is
sacred and delightful, and abounds in food and fruits, and that is
inhabited by men of pious practices:--where we may pass some time,
expecting the warlike Arjuna of unbaffled prowess, like the Chataka in
expectation of gathering clouds. Do thou tell us of some asylums open to
the regenerate ones, and lakes and streams and beautiful mountains. O
Brahmana, deprived of Arjuna, I do not like to stay in this wood of
Kamyaka. We wish to go somewhere else.'"



SECTION LXXXVII

Vaisampayana said, "Beholding the Pandavas afflicted with anxiety and
depressed in spirits, Dhaumya, who resembled Vrihaspati, spake thus,
comforting them, 'O bull of the Bharata race, O sinless one, listen to me
as I mention certain sacred asylums and regions and tirthas and mountains
that are approved of by Brahmanas. O king, listen to me as I speak,
thyself with the daughter of Drupada and thy brothers, wilt, O lord of
men, be relieved from grief. And, O son of Pandu, by hearing only of
these places, thou wilt acquire merit. And by visiting them thou wilt
obtain merit a hundred times greater, O best of men! First, O king, I
will, so far as I recollect, speak of the beautiful eastern country, much
regarded, O Yudhishthira, by royal Rishis. In that direction, O Bharata
is a place called Naimisha which is regarded by the celestials. There in
that region are several sacred tirthas belonging to the gods. There also
is the sacred and beautiful Gomati which is adored by celestial Rishis
and there also in  [possibly 'is'?--JBH] the sacrificial region of the
gods and the sacrificial stake of Surya. In that quarter also is that
best of hills called Gaya, which is sacred and much regarded by royal
ascetics. There on that hill, is the auspicious lake called Brahmasara
which is adored by celestial Rishis. It is for this that the ancients say
that one should wish for many sons, so that even one among them may visit
Gaya, celebrate the horse-sacrifice or give away a nila bull, and thereby
deliver ten generations of his race up and down. There, O monarch, is a
great river, and spot called Gayasira. In Gayasira is a banian, which is
called by the Brahmanas the Eternal banian, for the food that is offered
there to the Pitris becometh eternal, O exalted one! The great river that
floweth by the place is known by the name of Phalgu, and its waters are
all sacred. And, O bull among the Bharatas, there also, in that place, is
the Kausiki, whose basin abounds in various fruit and roots, and where
Viswamitra endued with wealth of asceticism acquired Brahmanahood.
Towards that direction also is the sacred Ganga, on whose banks
Bhagiratha celebrated many sacrifices with profuse gifts (to Brahmanas).
They say that in the country of Panchala, there is a wood called Utpala,
where Viswamitra of Kusika's race had performed sacrifices with his son,
and where beholding the relics of Viswamitra's superhuman power, Rama,
the son of Jamadagni, recited the praises of his ancestry. At Kamyaka,
Kusika's son had quaffed the Soma juice with Indra. Then abandoning the
Kshatriya order, he began to say, I am a Brahmana.' In that quarter, O
hero is the sacred confluence of Ganga and Yamuna which is celebrated
over the world. Holy and sin-destroying, that tirtha is much regarded by
the Rishis. It is there that the soul of all things, the Grandsire, had,
in olden days, performed his sacrifice, and it is for this, O chief of
the Bharata race, that the place hath come to be called Prayaga. In this
direction, O foremost of kings, lieth the excellent asylum of Agastya, O
monarch, and the forest called Tapasa, decked by many ascetics. And there
also is the great tirtha called Hiranyavinda on the Kalanjara hills, and
that best of mountains called Agastya, which is beautiful, sacred and
auspicious. In that quarter, O descendant of the Kuru race, is the
mountain called Mahendra, sacred to the illustrious Rama of the Bhrigu
race. There, O son of Kunti, the Grandsire performed sacrifices of yore.
There, O Yudhishthira, the sacred Bhagiratha entereth a lake and there
also, O king, is that sacred river known by the name of the
merit-bestowing Brahmasara, whose banks are inhabited by persons whose
sins have been washed away, and whose sight alone produceth merit. In
that direction also lieth the high-souled Matanga's excellent asylum,
called Kedara which is sacred and auspicious and celebrated over the
world. And there also is the mountain called Kundoda, which is so
delightful and abounding in fruits and roots and waters, and where the
king of the Nishadhas (Nala) had slaked his thirst and rested for a
while. In that quarter also is the delightful Deva-vana which is graced
by ascetics. There also are the rivers Vahuda and Nanda on the mountain's
crest. O mighty king, I have described unto thee all the tirthas and
sacred spots in the Eastern quarter. Do thou now hear of the sacred
tirthas, and rivers and mountains and holy spots in the other three
quarters!'"



SECTION LXXXVIII

"Dhaumya continued, 'Listen, O Bharata, I shall now narrate to thee in
detail according to my knowledge, the sacred tirthas of the south. In
that quarter lieth the sacred and auspicious river Godavari, full of
water abounding in groves and frequented by ascetics. In that direction
also are the rivers Venna and Bhimarathi, both capable of destroying sin
and fear, and abounding in birds and deer, and graced with abodes of
ascetics. In that region also, O bull of the Bharata race, is the tirtha
of the royal ascetic, Nriga viz., the river Payoshni, which is delightful
and full of waters and visited by Brahmanas. There the illustrious
Markandeya, of high ascetic merit sang the praises in verse of king
Nriga's line! We have heard respecting the sacrificing king Nriga that
which really took place while he was performing a sacrifice in the
excellent tirtha called Varaha on the Payoshni. In that sacrifice Indra
became intoxicated with quaffing the Soma, and the Brahmanas, with the
gifts they received. The water of the Payoshni, taken up (in vessel), or
flowing along the ground, or conveyed by the wind, can cleanse a person
from whatever sins he may commit till the day of his death. Higher than
heaven itself, and pure, and created and bestowed by the trident-bearing
god, there in that tirtha is an image of Mahadeva beholding which a
mortal goeth to the region of Siva. Placing on one scale Ganga and the
other rivers with their waters, and on the other, the Payoshni, the
latter, in my opinion would be superior to all the tirthas, together, in
point of merit! Then, O foremost of the Bharata race, on the mountain
called Varunasrotasa is the sacred and auspicious wood of Mathara
abounding in fruits and roots, and containing a sacrificial stake. Then,
O king, it is said that in the region on the north of the Praveni, and
about the sacred asylum of Kanwa, are many woody retreats of ascetics.
And, O child, in the tirtha called Surparaka are two sacrificial
platforms of the illustrious Jamadagni, called Pashana and Punaschandra,
O Bharata! And, O son of Kunti, in that spot is the tirtha called Asoka
abounding in woody retreats of ascetics. And, O Yudhishthira, in the
country of the Pandyas are the tirthas named Agastya and Varuna! And, O
bull among men, there, amongst the Pandavas, is the tirtha called the
Kumaris. Listen, O son of Kunti, I shall now describe Tamraparni. In that
asylum the gods had undergone penances impelled by the desire of
obtaining salvation. In that region also is the lake of Gokarna which is
celebrated over the three worlds, hath an abundance of cool waters, and
is sacred, auspicious, and capable, O child, of producing great merit.
That lake is extremely difficult of access to men of unpurified souls.
Near to that tirtha is the sacred asylum of Agastya's disciple, the
mountain Devasabha, which abounds in trees and grass, and fruits and
roots. And there also is the Vaiduryya mountain, which is delightful
abounding in gems and capable of bestowing great merit. There on that
mountain is the asylum of Agastya abounding in fruits and roots and
water.'"

"I shall now, O lord of men, describe the sacred spots, and asylums, and
rivers and lakes belonging to the Surashtra country! O Yudhishthira, the
Brahmanas say that on the sea-coast is the Chamasodbheda, and also
Prabhasa, that tirtha which is much regarded by the gods. There also is
the tirtha called Pindaraka, frequented by ascetics and capable of
producing great merit. In that region is a mighty hill named Ujjayanta
which conduceth to speedy success. Regarding it the celestial Rishi
Narada of great intelligence hath recited an ancient sloka. Do thou
listen to it, O Yudhishthira! By performing austerities on the sacred
hill of Ujjayanta in Surashtra, that abounds in birds and animals, a
person becometh regarded in heaven. There also is Dwaravati, producing
great merit, where dwelleth the slayer of Madhu, who is the Ancient one
in embodied form, and eternal virtue. Brahmanas versed in the Vedas, and
persons acquainted with the philosophy of the soul say that the
illustrious Krishna is eternal Virtue. Govinda is said to be the purest
of all pure things, the righteous of the righteous and the auspicious of
the auspicious. In all the three worlds, He of eyes like lotus-leaves is
the God of gods, and is eternal. He is the pure soul and the active
principle of life, is the Supreme Brahma and is the lord of all. That
slayer of Madhu, Hari of inconceivable soul, dwelleth there!"



SECTION LXXXIX

"Dhaumya continued, 'I shall describe to thee those sacred spots capable
of producing merit that lie on the west, in the country of the Anarttas,
O Bharata, there, flows in a westward course the sacred river Narmada,
graced by Priyangu and mango trees, and engarlanded with thickest of
canes. All the tirthas and sacred spots, and rivers and woods and
foremost of mountains that are in the three worlds, all the gods with the
Grandsire, along with the Siddhas, the Rishis and the Charanas, O best of
the Kurus, always come, O Bharata, to bathe in the sacred waters of the
Narmada. And it hath been heard by us that the sacred asylum of the Muni
Visravas, had stood there, and that there was born the lord of treasures,
Kuvera, having men for his vehicles. There also is that foremost of
hills, the sacred and auspicious Vaidurya peak abounding with trees that
are green and which are always graced with fruit and flowers. O lord of
the earth, on the top of that mountain is a sacred tank decked with
full-blown lotus and resorted to by the gods and the Gandharvas. Many are
the wonders, O mighty monarch, that may be seen on that sacred mountain
which is like unto heaven itself and which is visited by celestial
Rishis. There, O subjugator of hostile cities, is the sacred river called
Viswamitra belonging to the royal sage of that name and which abounds, O
king, in many sacred tirthas. It was on the banks of this river, that
Yayati, the son of Nahusha, (fell from heaven) among the virtuous, and
obtained once more the eternal regions of the righteous. Here also are
the well-known lake called Punya, the mountain called Mainaka, and that
other mountain called Asita abounding in fruits and roots. And here also
is the sacred asylum of Kakshasena, and O Yudhishthira, the asylum of
Chyavana also, which is famed over every country, O son of Pandu! In that
spot, O exalted one, men attain to (ascetic) success without severe
austerities. Here also, O mighty king, is the region called Jamvumarga,
inhabited by birds and deer, and which constitutes the retreat of
ascetics with souls under control, O thou foremost of those that have
subdued their senses! Next lie the exceedingly sacred Ketumala, and
Medhya ever graced with ascetics, and, O lord of earth, Gangadwara, and
the well-known woods of Saindhava which are sacred and inhabited by the
regenerate ones. There also is the celebrated tank of the Grandsire,
called Pushkara, the favourite abode of the Vaikanasas, and Siddhas and
Rishis. Moved by the desire of obtaining its protection, the Creator sang
this verse at Pushkara, O chief of the Kurus and foremost of virtuous
men! If a person of pure soul purposes a pilgrimage to the Pushkaras in
imagination even, he becometh purged from all his sins and rejoiceth in
heaven!'"



SECTION XC

"Dhaumya continued, 'O tiger among kings, I shall now describe those
tirthas and sacred spots that lie to the north. Do thou, O exalted one,
listen to me attentively. By hearing this narration, O hero, one
acquireth a reverential frame of mind, which conduceth to much good. In
that region is the highly sacred Saraswati abounding in tirthas and with
banks easy of descent. There also, O son of Pandu, is the ocean-going and
impetuous Yamuna, and the tirtha called Plakshavatarana, productive of
high merit and prosperity. It was there that the regenerate ones having
performed the Saraswata sacrifice, bathed on the completion there of. O
sinless one, is the well-known celestial tirtha called Agnisiras, which
is productive of great merit. There king Sahadeva had celebrated a
sacrifice measuring out the ground by a throw of the Samya. It is for
this reason, O Yudhishthira, that Indra sang the praises of Sahadeva in
verse. Those verses are still current in this world, being recited by the
regenerate ones, e. g., on the Yamuna Sahadeva worshipped the sacrificial
fire, with gifts in a hundred thousands to Brahmanas. There the
illustrious king, the imperial Bharata, performed five and thirty
horse-sacrifices. O child, we have heard that Sarabhanga of yore used to
fully gratify the desires of the regenerate ones. There in this region is
his celebrated asylum productive of great merit. In that region also, O
son of Pritha, is the river Saraswati, which is ever worshipped by the
god, where, in days of yore, the Valikhilyas, O great king, performed
sacrifices. In that region also, O Yudhishthira, is the well-known river
Drisadwati, which is productive of great merit. Then, O chief of men, are
Nyagrodhakhya, and Panchalya, and Punyaka and Dalbhyaghosha, and Dalbhya,
which are, O son of Kunti, the sacred asylum in the world of illustrious
Anandayasas of excellent vows and great energy, and which are celebrated
over the three worlds. Here also, O lord of men, the illustrious Etavarna
and Avavarana versed in the Vedas, learned in Vedic lore, and proficient
in the knowledge of Vedic rites, performed meritorious sacrifices, O
chief of the Bharata race! There also is Visakhayupa to which, in days of
yore, came the gods with Varuna and Indra, and practised ascetic
austerities. And therefore is that spot so eminently sacred. Here also is
Palasaka, where the great and illustrious and highly blessed Rishi
Jamadagni performed sacrifices. There all the principal rivers in their
embodied forms taking their respective waters stood surrounding that best
of sages. And there also, O monarch, Vibhavasu (fire) himself, beholding
that high-souled one's initiation, sang the following sloka: 'The river
coming to the illustrious Jamadagni while sacrificing unto the gods
gratified the Brahmanas with offerings of honey.' O Yudhishthira, the
spot where Ganga rusheth past, cleaving the foremost of mountains which
is frequented by Gandharvas and Yakshas and Rakshasas and Apsaras, and
inhabited by hunters, and Kinnaras, is called Gangadwara. O king,
Sanatkumara regardeth that spot visited by Brahmarshis, as also the
tirtha Kanakhala (that is near to it), as sacred. There also is the
mountain named Puru which is resorted to by great Rishis and where
Pururavas was born, and Bhrigu practised ascetic austerities. For this it
is, O king, that asylum hath become known as the great peak of
Bhrigutunga. Near that peak is the sacred and extensive Vadari, that
highly meritorious asylum, famed over the three worlds, of him, O bull of
the Bharata race, who is the Present, the Past and the Future, who is
called Narayana and the lord Vishnu, who is eternal and the best of male
beings, and who is pre-eminently illustrious. Near Vadari, the cool
current of Ganga was formerly warm, and the banks there were overspread
with golden sands. There the gods and Rishis of high fortune and
exceeding effulgence, approaching the divine lord Narayana, always
worship him. The entire universe with all its tirthas and holy spots is
there where dwelleth the divine and eternal Narayana, the Supreme soul,
for he is Merit, he is the Supreme Brahma, he is tirtha, he is the
ascetic retreat, he is the First, he is the foremost of gods, and he is
the great Lord of all creatures. He is eternal, he is the great Creator,
and he is the highest state of blessedness. Learned persons versed in the
scriptures attain to great happiness by knowing him. In that spot are the
celestial Rishis, the Siddhas, and, indeed, all the Rishis,--where
dwelleth the slayer of Madhu, that primeval Deity and mighty Yogin! Let
no doubt enter thy heart that that spot is the foremost of all holy
spots. These, O lord of earth, are the tirthas and sacred spots on earth,
that I have recited, O best of men! These all are visited by the Vasus,
the Sadhyas, the Adityas, the Marutas, the Aswins and the illustrious
Rishis resembling the celestials themselves. By journeying, O son of
Kunti, to those places, with the Brahmanas and ascetics that are with
thee and with thy blessed brothers, thou wilt be freed from anxiety!"



SECTION XCI

Vaisampayana continued, "O son of the Kuru race, while Dhaumya was
speaking thus, there arrived at the spot the Rishi Lomasa of great
energy. And the king, who was the eldest of Pandu's sons, with his
followers and those Brahmanas sat round the highly righteous one, like
celestials in heaven sitting round Sakra. And having received him duly,
Yudhishthira the just enquired after the reason of his arrival, and the
object also of his wanderings. Thus asked by Pandu's son, the illustrious
ascetic, well-pleased, replied in sweet words delighting the Pandavas,
'Travelling at will, O Kaunteya, over all the regions, I came to Sakra's
abode, and saw there the lord of the celestials. There, I saw thy heroic
brother capable of wielding the bow with his left hand, seated on the
same seat with Sakra. And beholding Partha on that seat I was greatly
astonished, O tiger among men! And the lord of the celestials then said
unto me, 'Go thou unto the sons of Pandu.' At the request, therefore, of
Indra as also of the high-souled son of Pritha have I come hither with
speed, desiring to see thee with thy younger brothers. O child, I will
relate what will please thee highly, O son of Pandu! Do thou listen to
it, O king, with Krishna and the Rishis that are with thee. O bull of the
Bharata race, Partha hath obtained from Rudra that incomparable weapon
for the acquisition of which thou hadst sent him to heaven. That fierce
weapon, known by the name of Brahma-sira which arose after Amrita, and
which Rudra had obtained by means of ascetic austerities, hath been
acquired by Arjuna together with the Mantras for hurling and withdrawing
it, and the rites of expiation and revival. And, O Yudhishthira, Arjuna
of immeasurable prowess hath also acquired Vajras and Dandas and other
celestial weapons from Yama and Kuvera and Varuna and Indra, O son of the
Kuru race! And he hath also thoroughly learnt music, both vocal and
instrumental, and dancing and proper recitation of the Saman (Veda) from
Vishwavasu's son. And having thus acquired weapons and mastered the
Gandharva Veda, thy third brother Vibhatsu liveth happily (in heaven).
Listen to me, O Yudhishthira, for I shall now deliver to thee the message
of that foremost of celestials. He hath commanded me saying, "Thou wilt,
no doubt, go to the world of men. O best of Brahmanas, tell thou
Yudhishthira these words of mine. Soon will thy brother Arjuna come to
thee, having acquired arms and accomplished a great deed for the
celestials that is incapable of being accomplished by themselves. Do thou
meanwhile devote thyself to ascetic austerities, with thy brothers. There
is nothing superior to asceticism, and it is by asceticism that a person
achieveth great results. And, O bull of the Bharata race, well do I know
that Karna is endued with great ardour and energy and strength and
prowess that is incapable of being baffled. Well do I know that, skilled
in fierce conflict, he hath not his rival in battle; that he is a mighty
bowman, a hero deft in the use of fierce weapons and cased in the best of
mail. Well do I know that that exalted son of Aditya resembleth the son
of Maheswara himself. Well do I also know the high natural prowess of the
broad-shouldered Arjuna. In battle Karna is not equal unto even a
sixteenth part of Pritha's son. And as for the fear of Karna which is in
thy heart, O repressor of foes, I shall dispel when Savyasachin will have
left heaven. And as regards thy purpose, O hero, to set out on a
pilgrimage to tirthas, the great Rishi Lomasa will, without doubt, speak
unto thee. And whatever that regenerate Rishi will relate unto thee
touching the merits of asceticism and tirthas, thou shouldst receive with
respect and not otherwise!'"



SECTION XCII

"Lomasa continued, 'Listen now, O Yudhishthira, to what Dhananjaya hath
said: 'Cause my brother Yudhishthira to attend to the practice of virtue
which leadeth to prosperity. Endued with wealth of asceticism, thou art
conversant with the highest morality, with ascetic austerities of every
kind, with the eternal duties of kings blessed with prosperity, and the
high and sanctifying merit that men obtain from tirthas. Persuade thou
the sons of Pandu to acquire the merit attaching to tirthas. Do thou with
thy whole soul persuade the king to visit the tirthas and give away
kine.' This is what Arjuna said unto me. Indeed he also said, 'Let him
visit all the tirthas protected by thee. Thou wilt also protect him from
Rakshasas, and watch over him in inaccessible regions and rugged mountain
breasts. And as Dadhichi had protected Indra, and Angiras had protected
the Sun, so do thou, O best of regenerate ones, protect the sons of Kunti
from Rakshasas. Along the way are many Rakshasas, huge as
mountain-cliffs. But protected by thee these will not be able to approach
the sons of Kunti. Obedient to the words of Indra and at the request of
Arjuna also protecting thee from dangers, I shall wander with thee.
Before this, O son of the Kuru race, I have twice visited the tirthas.
With thee I shall repair to them for the third time. O Yudhishthira, Manu
and other royal Rishis of meritorious deeds had undertaken journeys to
tirthas. Indeed, a trip to them is capable of dispelling all fear, O
king! They that are crooked-minded, they that have not their souls under
control, they that are illiterate and perverse, do not, O Kauravya, bathe
in tirthas. But thou art ever of a virtuous disposition and conversant
with morality and firm in thy promises. Thou wilt surely be able to free
thyself from the world. For, O son of Pandu, thou art even as king
Bhagiratha, or Gaya, or Yayati, or any one, O son of Kunti, that is like
them.'

"Yudhishthira answered, 'I am so overwhelmed with delight, O Brahmana,
that I cannot find words to answer thee. Who can be more fortunate than
he who is remembered even by the lord of the celestials? Who can be more
fortunate than he who hath been favoured with thy company, who hath
Dhananjaya for a brother, and who is thought of by Vasava himself? As to
thy words, O illustrious one, in respect of a trip to the tirthas, my
mind had already been made up at the words of Dhaumya. O Brahmana, I
shall start, at whatever hour thou mayst be pleased to appoint, on the
proposed journey to tirthas. Even this is my firm resolve!'

Vaisampayana continued, "Lomasa then said unto Yudhishthira, who had made
up his mind to start on the proposed journey, 'O mighty king, be thou
light as regards thy retinue, for by this thou wilt be able to go more
easily!'

"Yudhishthira then said, 'Let those mendicants and Brahmanas and Yogis
that are incapable of bearing hunger and thirst, the fatigues of travel
and toil, and the severity of winter, desist. Let those Brahmanas also
desist that live on sweetmeats, and they also that desire cooked viands
and food that is sucked or drunk as well as meat. And let those also
remain behind that are dependent on cooks. Let those citizens that have
followed me from motives of loyalty, and whom I have hitherto kept on
proper stipends, repair to king Dhritarashtra. He will give them their
allowances in due time. If, however, that king refuses to grant them
proper allowances, the king of the Panchalas will, for our satisfaction
and welfare, give them these.'"

Vaisampayana continued, "And thereupon oppressed with grief, the citizens
and the principal Brahmanas and Yatis set out for Hastinapura. And out of
affection for Yudhishthira the just, the royal son of Amvika received
them properly, and gratified them with proper allowances. And the royal
son of Kunti, with only a small number of Brahmanas, abode for three
nights at Kamyaka, cheered by Lomasa."



SECTION XCIII

Vaisampayana said, "Those Brahmanas then, that had been dwelling (with
him) in the woods, beholding the son of Kunti about to set out (on the
pious pilgrimage), approached him, O king, and said, 'Thou art about to
set out, O king, on thy journey to the sacred tirthas, along with thy
brothers and accompanied by the illustrious Rishi Lomasa. O king, it
behoveth thee, O son of Pandu, to take us with thee. Without thee, we
shall not be able, O son of the Kuru race, to visit them at any time.
Surrounded by dangers and difficult of access, they are infested by
beasts of prey. Those tirthas, O lord of men, are inaccessible to persons
in small parties. Foremost of all wielders of the bow, thy brothers are
ever brave. Protected by your heroic selves, we also would proceed to
them. Permit us to acquire, O lord of earth, through thy grace the
blessed fruit of tirthas. Protected by thy energy, let us, O king, be
cleansed of all our sins by visiting those tirthas and purified by baths
therein. Bathing in those tirthas, thou also, O Bharata, wilt acquire
without doubt the regions difficult of acquisition that Kartavirya and
Ashtaka, the royal sage Lomapada and the imperial and heroic Bharata only
had earned. In thy company, O king, we desire to behold Prabhasa and
other tirthas, Mahendra and other hills, Ganga and other rivers, and
Plaksha and other gigantic trees. If, O lord of men, thou hast any regard
for the Brahmanas, do thou our bidding. Thou wilt surely have prosperity
from this. O thou of mighty arms, the tirthas are infested by Rakshasas
that ever obstruct ascetic penances. It behoveth thee to protect us from
them. Protected by Lomasa and taking us with thee, go thou to all the
tirthas spoken of by Dhaumya and the intelligent Narada, as also all
those that have been spoken of by the celestial Rishi Lomasa, endued with
great ascetic wealth, and be thou, by this, cleansed of all thy sins."

"Thus addressed respectfully by them, the king--that bull amongst the
sons of Pandu--surrounded by his heroic brothers headed by Bhima, with
tears of joy in his eyes, said unto all those ascetics, 'Let it be so.'
With the permission then of Lomasa, as also of his priest Dhaumya, that
foremost of Pandu's sons with soul under complete control, resolved,
along with his brothers and Drupada's daughter of faultless features, to
set out. Just at this time, the blessed Vyasa, as also Parvata and
Narada, all endued with high intelligence, came to Kamyaka for seeing the
son of Pandu. Beholding them, king Yudhishthira worshipped them with due
rites. And worshipped by the monarch thus, those blessed ones, addressing
Yudhishthira, said, 'O Yudhishthira, O Bhima, and ye twins, banish all
evil thoughts from your minds. Purify your hearts and then set out for
the tirthas. The Brahmanas have said that the observance of regulations
in respect of the body are called earthly vows, while efforts to purify
the heart, so that it may be free from evil thoughts, are called
spiritual vows. O king, the mind that is free from all evil thoughts is
highly pure. Purifying yourselves, therefore, harbouring only friendly
feelings for all, behold ye the tirthas. Observing earthly vows in
respect of your bodies and purifying your minds by spiritual vows, obtain
ye the fruits as recited, of pilgrimages."

"Saying, 'So be it,' the Pandavas with Krishna, caused those celestial
and human Rishis to perform the usual propitiatory ceremonies. And those
heroes, having worshipped the feet of Lomasa and Dwaipayana and Narada
and the celestial Rishi Parvata, O king, and accompanied by Dhaumya as
also the ascetics that had been residing with them in the woods, set out
on the day following the full moon of Agrahayana in which the
constellation Pushya was ascendant. Dressed in barks and hides, and with
matted lock on head, they were all cased in impenetrable mail and armed
with swords. And O Janamejaya, the heroic sons of Pandu with quivers and
arrows and scimitars and other weapons, and accompanied by Indrasena and
other attendants with fourteen and one cars, a number of cooks and
servants of other classes, set out with faces turned towards the east!"



SECTION XCIV

"Yudhishthira said, 'O best of celestial Rishis, I do not think that I am
without merits. Yet am I afflicted with so much sorrow that there never
was a king like me. I think, however, that my enemies are destitute of
good qualities and even destitute of morality. Yet why, O Lomasa, do they
prosper in this world?"

"Lomasa said, 'Grieve not ever, O king, O son of Pritha, that sinful men
should often prosper in consequence of the sins they commit. A man may be
seen to prosper by his sins, obtain good therefrom and vanquish his foes.
Destruction, however, overtakes him to the roots. O king, I have seen
many Daityas and Danavas prosper by sin but I have also seen destruction
overtake them. O exalted one, I have seen all this in the righteous age
of yore. The gods practised virtue, while the Asuras abandoned it. The
gods visited the tirthas, while the Asuras did not visit them. And at
first the sinful Asuras were possessed with pride. And pride begat vanity
and vanity begat wrath. And from wrath arose every kind of evil
propensities, and from these latter sprang shamelessness. And in
consequence of shamelessness, good behaviour disappeared from among them.
And because they had become shameless and destitute of virtuous
propensities and good conduct and virtuous vows, forgiveness and
prosperity and morality forsook them in no time. And prosperity then, O
king, sought the gods, while adversity sought the Asuras. And when the
Daityas and the Danavas, deprived of sense by pride, were possessed by
adversity. Kali also sought to possess them. And, O son of Kunti,
overwhelmed with pride, and destitute of rites and sacrifices, and devoid
of reason and feeling, and their hearts full of vanity, destruction
overtook them soon. And covered with infamy, the Daityas were soon
exterminated. The gods, however, who were virtuous in their practices,
going to the seas, the rivers, the lakes and the holy spots, cleansed
themselves of all sins, O son of Pandu, by means of ascetic penances and
sacrifices and gifts and blessings, and obtained prosperity and the
consequence. And because the gods always performed sacrifices and holy
deeds abandoning every practice that was evil, and visited the tirthas,
as the consequence thereof they acquired great good fortune. Guided by
this, O king, do thou also, with thy brothers, bathe in tirthas, for then
thou wilt obtain prosperity once more. Even this is the eternal road.
And, O monarch, as king Nriga and Shivi and Ausinara and Bhagiratha and
Vasumanas and Gaya and Puru and Pururavas, by practising ascetic penances
and visiting tirthas and touching sacred waters and beholding illustrious
ascetics, obtained fame and sanctity and merit and wealth, so wilt thou
also obtain prosperity that is great. And as Ikshwaku with his sons,
friends and followers, as Muchukunda and Mandhatri and king Marutta, as
the gods through power of asceticism and the celestial Rishis also, had
all obtained fame, so wilt thou also obtain great celebrity. The sons of
Dhritarashtra, on the other hand, enslaved by sinfulness and ignorance,
will, without doubt, be soon exterminated like the Daityas.'"



SECTION XCV

Vaisampayana said, "The heroic sons of Pandu, accompanied by their
followers, proceeding from place to place, at last arrived at Naimisha. O
king, reaching the Gomati, the Pandavas bathed in the sacred tirtha of
that stream, and having performed their ablutions there, they gave away,
O Bharata, both kine and wealth! And repeatedly offering oblations of
water, O Bharata, to the gods, the pitris, and the Brahmanas, in the
tirthas called Kanya, Aswa, and Go and staying (as directed) in Kalakoti
and the Vishaprastha hills, the Kauravas then, O king, reached Vahuda and
performed their ablution in that stream. Proceeding next, O lord of
earth, to the sacrificial region of the gods known by the name Prayaga,
they bathed in the confluence of Ganga and Yamuna and residing there
practised ascetic penances of great merit. And the Pandavas, of truthful
promises, bathing in the tirtha, cleansed themselves of every sin. The
sons of Pandu then, O king of the Bharata race, accompanied by those
Brahmanas, proceeded to the tirtha called Vedi, sacred to the Creator and
adored by the ascetics. Residing there for some time and gratifying the
Brahmanas with the fruit and roots of the wilderness and clarified
butter, those heroes began to practise ascetic penances of great merit.
They then proceeded to Mahidhara consecrated by that virtuous royal sage
Gaya of unrivalled splendour. In that region is the hill called Gayasira,
as well as the delightful river called Mahanadi, with fine banks graced
by bushes of canes. On that celestial hill of holy peaks is a sacred
tirtha called Brahmasara  which is much adored by ascetics. There on the
banks of that lake had dwelt of yore the eternal god himself of justice,
and it was thither that the illustrious Rishi Agastya had repaired to
behold that deity. It is from that lake that all the rivers take their
rise and there in that tirtha, Mahadeva the wielder of the Pinaka, is
present for aye. Arriving at that spot, the heroic sons of Pandu
practised the vow that is known by the name of the Chaturmasya according
to all the rites and ordinances of the great sacrifice called Rishiyajna.
It is there that that mighty tree called the Eternal banian stands. Any
sacrifice performed there produces merit that is eternal. In that
sacrificial platform of the gods producing eternal merit, the Pandavas
began to fast with concentrated souls. And there came unto them Brahmanas
by hundreds endued with wealth of asceticism. And those Brahmanas also
all performed the Chaturmasya sacrifice according to the rites inculcated
by the Rishis. And there in that tirtha, those Brahmanas old in knowledge
and ascetic merit and fully versed in the Vedas, that constituted the
court of the illustrious sons of Pandu, talked in their presence upon
various subject of sacred import. And it was in that place that the
learned vow-observing, and sacred Shamatha, leading, besides, a life of
celibacy, spake unto them, O king, of Gaya, the son of Amurttaraya. And
Shamatha said, 'Gaya, the son of Amurttaraya, was one of the foremost of
royal sages. Listen to me, O Bharata, as I recite his meritorious deeds.
It was here, O king, that Gaya had performed many sacrifices
distinguished by the enormous quantities of food (that were distributed)
and the profuse gifts that were given away (unto Brahmanas). Those
sacrifices, O king, were distinguished by mountains in hundreds and
thousands of cooked rice, lakes of clarified butter and rivers of curds
in many hundreds, and streams of richly-dressed curries in thousands. Day
after day were these got ready and distributed amongst all comers, while,
over and above this, Brahmanas and others, O king, received food that was
clean and pure. During the conclusion also (of every sacrifice) when
gifts were dedicated to the Brahmanas, the chanting of the Vedas reached
the heavens. And so loud, indeed, was the sound of the Vedic Mantras that
nothing else, O Bharata, could be heard there. Thus sacred sounds, O
king, filled the earth, the points of the horizon, the sky and heaven
itself. Even these were the wonders that persons noticed on those
occasions. And gratified with the excellent viands and drinks that the
illustrious Gaya provided, men, O bull of the Bharata race, went about
singing these verses. In Gaya's great sacrifice, who is there today,
amongst creatures, that still desireth to eat? There are yet twenty-five
mountains of food there after all have been fed! What the royal sage Gaya
of immense splendour hath achieved in his sacrifice was never achieved by
men before, nor will be by any in future. The gods have been so surfeited
by Gaya with clarified butter that they are not able to take anything
that anybody else may offer. As sand grains on earth, as stars in the
firmament, as drops showered by rain-charged clouds, cannot ever be
counted by anybody, so can none count the gifts in Gaya's sacrifice!"

"O son of the Kuru race, many times did king Gaya perform sacrifices of
this description, here, by the side of this Brahmasara!"



SECTION XCVI

Vaisampayana said, "After this the royal son of Kunti who was ever
distinguished for his profuse gifts unto Brahmanas, proceeded to the
asylum of Agastya and took up his abode in Durjaya. It was here that that
foremost of speakers, king Yudhishthira asked Lomasa as to why Agastya
had slain Vatapi there. And the king also enquired after the extent of
that man-destroying Daitya's prowess, and the reason also of the
illustrious Agastya's wrath being excited against that Asura.

"Thus questioned, Lomasa said, 'O son of Kuru race, there was in the city
called Manimati, in days of yore, a Daitya named Ilwala, whose younger
brother was Vatapi. One day that son of Diti addressed the Brahmana
endued with ascetic merit, saying, 'O holy one, grant me a son equal unto
Indra.' The Brahmana, however, did not grant the Asura a son like Indra.
And at this, the Asura was inflamed with wrath against the Brahmana. And
from that day, O king, the Asura Ilwala became a destroyer of Brahmanas.
And endued with power of illusion the angry Asura transformed his brother
into a ram. And Vatapi also capable of assuming any form at will, would
immediately assume the shape of a ram. And the flesh of that ram, after
being properly dressed, was offered to Brahmanas as food. And after they
had eaten of it, they were slain. For whomsoever Ilwala summoned with his
voice, he would come back to Ilwala even if he had gone to the abode of
Yama, in re-embodied form endued with life, and show himself to Ilwala.
And so having transformed the Asura Vatapi into a ram and properly cooked
his flesh and feeding Brahmanas therewith, he would summon Vatapi. And
the mighty Asura Vatapi, that foe of Brahmanas, endued with great
strength and power of illusion, hearing, O king, those sounds uttered
with a loud voice by Ilwala, and ripping open the flanks of the Brahmana
would come laughingly out, O lord of earth! And it was thus, O monarch,
that the wicked-hearted Daitya Ilwala, having fed Brahmanas, frequently
took away their lives.

"Meanwhile, the illustrious Agastya beheld his deceased ancestors hanging
in a pit with heads downwards. And he asked those personages thus
suspended in that hole, saying, 'What is the matter with you? Thus
questioned those utterers of Brahma replied, 'It is even for offspring.'
And they also told him, 'We are your ancestors. It is even for offspring
that we stay suspended in this pit. If O Agastya, thou canst beget us a
good son, we may then be saved from this hell and thou also wilt obtain
thy blessed state of those having offspring.' Endued with great energy
and observant of truth and morality Agastya replied, saying, 'Ye Pitris,
I will accomplish your desire. Let this anxiety of yours be dispelled.'
And the illustrious Rishi then began to think of perpetuating his race.
But he saw not a wife worthy of him on whom he himself could take his
birth in the form of a son. The Rishi accordingly, taking those parts
that were regarded as highly beautiful, from creatures possessing them,
created therewith an excellent woman. And the Muni, endued with great
ascetic merit, thereupon gave that girl created for himself to the king
of the Vidharbhas who was then undergoing ascetic penances for obtaining
offspring. And that blessed girl of sweet face (thus disposed of) then
took her birth (in Vidarbha's royal line) and, beautiful as the effulgent
lightning, her limbs began to grow day by day. And as soon as that lord
of earth--the ruler of the Vidarbhas--saw her ushered into life, he
joyfully communicated the intelligence, O Bharata, unto the Brahmanas.
And the Brahmanas thereupon, O lord of earth, blessed the girl and they
bestowed upon her the name Lopamudra. And possessed of great beauty, she
began, O monarch, to grow quickly like unto a lotus in the midst of water
or the effulgent flame of a fire. And when the girl grew and attained to
puberty, a hundred virgins decked in ornaments and a hundred maids waited
in obedience upon her blessed self. And surrounded by those hundred maids
and virgins, she shone in their midst, endued as she was with bright
effulgence, like Rohini in the firmament amid an inferior multitude of
stars. And possessed as she was of good behaviour and excellent manners,
none dared ask for her hand even when she attained to puberty, through
fear of her father, the king of the Vidharbhas. And Lopamudra, devoted to
truth, surpassing the Apsaras even in beauty, gratified her father and
relatives by means of her conduct. And her father, beholding his
daughter-the princess of Vidharbha-attain to puberty, began to reflect in
his mind, saying, 'To whom should I give this daughter of mine?'"



SECTION XCVII

"Lomasa continued, 'When Agastya thought that girl to be competent for
the duties of domesticity, he approached that lord of earth-the ruler of
Vidharbhas-and addressing him, said, 'I solicit thee, O king, to bestow
thy daughter Lopamudra on me.' Thus addressed by the Muni, the king of
the Vidharbhas swooned away. And though unwilling to give the Muni his
daughter, he dared not refuse. And that lord of earth then, approaching
his queen, said, 'This Rishi is endued with great energy. If angry, he
may consume me with the fire of his curse. O thou of sweet face, tell me
what is thy wish." Hearing these words of the king, she uttered not a
word. And beholding the king along with the queen afflicted with sorrow,
Lopamudra approached them in due time and said, O monarch, it behoveth
thee not to grieve on my account. Bestow me on Agastya, and, O father,
save thyself, by giving me away.' And at these words of his daughter, O
monarch, the king gave away Lopamudra unto the illustrious Agastya with
due rites. And obtaining her as wife, Agastya addressed Lopamudra,
saying, 'Cast thou away these costly robes and ornaments.' And at these
words of her lord, that large-eyed damsel of thighs tapering as the stem
of the plantain tree cast away her handsome and costly robes of fine
texture. And casting them away she dressed herself in rags and barks and
deerskins, and became her husband's equal in vows and acts. And
proceeding then to Gangadwara that illustrious and best of Rishis began
to practise the severest penances along with his helpful wife. And
Lopamudra herself, well pleased, began to serve her lord from the deep
respect that she bore him. And the exalted Agastya also began to manifest
great love for his wife.

"After a considerable time, O king, the illustrious Rishi one day beheld
Lopamudra, blazing in ascetic splendour come up after the bath in her
season. And pleased with the girl, for her services, her purity, and self
control, as also with her grace and beauty, he summoned her for marital
intercourse. The girl, however, joining her hands, bashfully but lovingly
addressed the Rishi, saying, 'The husband, without doubt, weddeth the
wife for offspring. But it behoveth thee, O Rishi, to show that love to
me which I have for thee. And it behoveth thee, O regenerate one, to
approach me on a bed like to that which I had in the palace of my father.
I also desire that thou shouldst be decked in garlands of flowers and
other ornaments, and that I should approach thee adorned in those
celestial ornaments that I like. Otherwise, I cannot approach thee,
dressed in these rags dyed in red. Nor, O regenerate Rishi, it is sinful
to wear ornaments (on such an occasion).' Hearing these words of his
wife, Agastya replied, 'O blessed girl, O thou of slender waist, I have
not wealth like what thy father hath, O Lopamudra!' She answered saying,
'Thou who art endued with wealth of asceticism, art certainly able to
bring hither within a moment, by ascetic power, everything that exists in
the world of men.' Agastya said, 'It is even so as thou hast said. That,
however, would waste my ascetic merit. O bid me do that which may not
loosen my ascetic merit.' Lopamudra then said, 'O thou endued with wealth
of asceticism, my season will not last long, I do not desire, however, to
approach thee otherwise. Nor do I desire to diminish thy (ascetic) merit
in any way. It behoveth thee, however, to do as I desire, without
injuring thy virtue.'

"'Agastya then said, 'O blessed girl, if this be the resolve that thou
hast settled in thy heart, I will go out in quest of wealth. Meanwhile,
stay thou here as it pleaseth thee.'"



SECTION XCVIII

"Lomasa continued, 'Agastya then, O son of the Kuru race, went to king
Srutarvan who was regarded as richer than other kings, to beg for wealth.
And that monarch, learning of the arrival of the pot-born Rishi on the
frontiers of his kingdoms, went out with his ministers and received the
holy man with respect. And the king duly offering the Arghya in the first
instance, submissively and with joined hands enquired then after the
reason of the Rishi's arrival. And Agastya answered saying, O lord of the
earth, know that I have come to thee, desirous of wealth. Give me a
portion according to thy ability and without doing injury to others.'

"Lomasa continued, 'The king, then, representing unto the Rishi the
equality of his expenditure and income, said, 'O learned one, take thou
from my possessions the wealth thou pleasest.' Beholding, however, the
equality of that monarch's expenditure with income, the Rishi who always
saw both sides with equal eyes, thought that if he took anything under
the circumstances, his act would result in injury to creatures. Taking,
therefore, Srutarvan with him, the Rishi went to Vradhnaswa. The latter,
hearing of their arrival on his frontiers, received them duly. And
Vradhnaswa also offered them the Arghyas and water to wash their feet.
And the monarch, with their permission, then enquired after the reason of
their coming. And Agastya said, 'O lord of earth, know that we have come
to thee desirous of wealth. Give us what thou canst, without doing injury
to others.'"

"Lomasa continued, 'That monarch then represented unto them the equality
of his expenditure and income, and said, 'Knowing this, take ye what ye
desire.' The Rishi, however, who saw both sides with equal eyes,
beholding the equality of that monarch's income with expenditure, thought
that if he took anything under the circumstances, his act would result in
injury to all creatures. Agastya and Srutarvan, with king Vradhnaswa then
went to Purokutsa's son, Trasadasyu, of enormous wealth. The high-souled
Trasadasyu, learning of their arrival on the confines of his kingdom went
out, O king, and received them well. And that best of monarchs in
Ikshvaku's line, having worshipped all of them duly, enquired after the
reason of their arrival. And Agastya answered, 'O lord of earth, know
that we have all come to thee, desirous of wealth. Give us what you can,
without injuring others.'"

"Lomasa continued, 'That monarch then, represented unto them the equality
of his income with expenditure, and said, 'Knowing this, take ye what ye
desire.' Beholding, however, the equality of that monarch's expenditure
with income, the Rishi who saw both sides with equal eyes, thought that
if he took anything under the circumstances, his act would result in
injury to all creatures. Then, O monarch, all those kings looking at one
another, together spoke unto the Rishis saying, 'O Brahmana, there is a
Danava of the name Ilwala who of all persons on earth, is possessed of
enormous wealth. Let us all approach him to-day and beg wealth of him.'"

"Lomasa continued, 'This suggestion, O king, of begging wealth of Ilwala
appeared to them to be proper. And, O monarch, all of them went together
to Ilwala after this!'"



SECTION XCIX

"Lomasa said, 'When Ilwala learnt that those kings along with the great
Rishi had arrived on the confines of his domain, he went out with his
ministers and worshipped them duly. And that prince of Asuras received
them hospitably, entertaining them, O son of the Kuru race, with well
dressed meat supplied by his brother Vatapi (transformed into a ram).
Then all those royal sages, beholding the mighty Asura Vatapi, who had
been transformed into a ram thus cooked for them, became sad and
cheerless and were nearly deprived of themselves. But that best of
Rishis--Agastya--addressing those royal sages, said, 'Yield ye not to
grief, I will eat up the great Asura.' And the mighty Rishi then sat
himself down on an excellent seat, and the prince of Asuras, Ilwala,
began to distribute the food smilingly. And Agastya ate up the whole of
the meat supplied by Vatapi (transformed into a ram). And after the
dinner was over, Ilwala began to summon his brother. But thereupon a
quantity of air alone came out of the illustrious Rishi's stomach, with a
sound that was as loud, O child, as the roar of the clouds. And Ilwala
repeatedly said, 'Come out, O Vatapi!' Then that best of
Munis--Agastya--bursting out in laughter, said, 'How can he come out? I
have already digested that great Asura.' And beholding his brother
already digested, Ilwala became sad and cheerless and joining his hands,
along with his ministers, addressing the Rishi (and his companions),
said, 'What for have ye come hither, and what can I do for you?' And
Agastya smilingly answered Ilwala, saying, 'We know thee, O Asura, to be
possessed of great power and also enormous wealth. These kings are not
very wealthy while my need also of wealth is great. Give us what thou
canst, without injuring others.' Thus addressed Ilwala saluted the Rishi
and said, 'If thou say what it is that I mean to give, then will I give
you wealth.' Hearing this Agastya said, 'O great Asura, thou hast even
purposed to give unto each of these kings ten thousand kine and as many
gold coins. And unto me thou hast purposed to give twice as much, as also
a car of gold and a couple of horses fleet as thought. If thou enquirest
now, thou wilt soon learn that your car is made of gold.' Thereupon, O
son of Kunti, Ilwala made enquiries and learnt that the car he had
intended to give away was really a golden one. And the Daitya then with a
sad heart, gave away much wealth and that car, unto which were yoked two
steeds called Virava and Surava. And those steeds, O Bharata, took those
kings and Agastya and all that wealth to the asylum of Agastya within the
twinkling of an eye. And those royal sages then obtaining Agastya's
permission, went away to their respective cities. And Agastya also (with
that wealth) did all that his wife Lopamudra had desired. And Lopamudra
then said, 'O illustrious one, thou hast now accomplished all my wishes.
Beget thou a child on me that shall be possessed of great energy.' And
Agastya replied unto her, saying, 'O blessed and beauteous one, I have
been much gratified with thy conduct. Listen thou unto me as regards the
proposal I make in respect of thy offspring. Wouldst thou have a thousand
sons, or a century of sons each equal to ten, or ten sons equal each to
an hundred, or only one son who may vanquish a thousand?' Lopamudra
answered, 'Let me have one son equal unto a thousand, O thou endued with
wealth of asceticism! One good and learned son is preferable to many evil
ones.'"

"Lomasa continued, 'Saying, 'So be it,' that pious Muni thereupon knew
his devout wife of equal behaviour. And after she had conceived, he
retired into the forest. And after the Muni had gone away, the foetus
began to grow for seven years. And after the seventh year had expired,
there came out of the womb, the highly learned Dridhasyu, blazing, O
Bharata, in his own splendour. And the great Brahmana and illustrious
ascetic, endued with mighty energy, took his birth as the Rishi's son,
coming out of the womb, as if repeating the Vedas with the Upanishads and
the Angas. Endued with great energy while yet a child, he used to carry
loads of sacrificial fuel into the asylum of his father, and was thence
called Idhmavaha (carrier of sacrificial wood). And the Muni, beholding
his son possessed of such virtues, became highly glad.

"And it was thus, O Bharata, that Agastya begat an excellent son in
consequence of which his ancestors, O king, obtained the regions they
desired. And it is from that time that this spot hath become known on the
earth as the asylum of Agastya. Indeed, O king, this is the asylum graced
with numerous beauties, of that Agastya who had slain Vatapi of
Prahrada's race. The sacred Bhagirathi, adored by gods and Gandharvas
gently runneth by, like a breeze-shaken pennon in the welkin. Yonder also
she floweth over craggy crests descending lower and lower, and looketh
like an affrighted she-snake lying along the hilly slopes. Issuing out of
the matted locks of Mahadeva, she passeth along, flooding the southern
country and benefiting it like a mother, and ultimately mingleth with the
ocean as if she were his favourite bride. Bathe ye as ye like in this
sacred river, ye son of Pandu! And behold there, O Yudhisthira, the
tirtha of Bhrigu that is celebrated over the three worlds and adored, O
king, by great Rishis. Bathing here, Rama (of Bhrigu's race) regained his
might, which had been taken away from him (by Dasaratha's son). Bathing
here, O son of Pandu, with thy brothers and Krishna, thou wilt certainly
regain that energy of thine that hath been taken away by Duryodhana, even
as Rama regained his that had been taken away by Dasaratha's son in
hostile encounter."

Vaisampayana continued, "At these words of Lomasa, Yudhishthira bathed
there with his brothers and Krishna, and offered oblations of water, O
Bharata, to the gods and the Pitris. And, O bull among men, after
Yudhishthira had bathed in that tirtha, his body blazed forth in brighter
effulgence, and he became invisible in respect of all foes. The son of
Pandu then, O king, asked Lomasa, saying, 'O illustrious one, why had
Rama's energy and might been taken away? And how also did he regain it? O
exalted one, I ask thee, tell me everything.'"

"Lomasa said, 'Listen, O king, to the history of Rama (the son of
Dasaratha) and Rama of Bhrigu's line gifted with intelligence. For the
destruction of Ravana, O king, Vishnu, in his own body, took his birth as
the son of illustrious Dasaratha. We saw in Ayodhya that son of Dasaratha
after he had been born. It was then that Rama of Bhrigu's line, the son
of Richika by Renuka, hearing of Rama the son of Dasaratha--of spotless
deeds--went to Ayodhya, impelled by curiosity, and taking with him that
celestial bow so fatal to the Kshatriyas, for ascertaining the prowess of
Dasaratha's son. And Dasaratha, hearing that Rama of Bhrigu's race had
arrived on the confines of his domains, set his own son Rama to receive
the hero with respect. And beholding Dasaratha's son approach and stand
before him with ready weapons, Rama of Bhrigu's line smilingly addressed
him, O son of Kunti, saying, 'O king, O exalted one, string, if thou
canst, with all thy mighty, this bow which in my hands was made the
instrument of destroying the Kshatriya race.' Thus addressed, Dasaratha's
son answered, 'O illustrious one, it behoveth thee not to insult me thus.
Nor am I, amongst the regenerate classes, deficient in the virtues of the
Kshatriya order. The descendants of Ikshwaku in special never boast of
the prowess of their arms.' Then unto Dasaratha's son who said so, Rama
of Bhrigu's line replied, 'A truce to all crafty speech, O king! Take
this bow.' At this, Rama the son of Dasaratha, took in anger from the
hands of Rama of Bhrigu's line that celestial bow that had dealt death to
the foremost of Kshatriyas. And, O Bharata, the mighty hero smilingly
strung that bow without the least exertion, and with its twang loud as
the thunder-rattle, affrighted all creatures. And Rama, the son of
Dasaratha, then, addressing Rama of Bhrigu's said, 'Here, I have strung
this bow. What else, O Brahmana, shall I do for thee?' Then Rama, the son
of Jamadagni, gave unto the illustrious son of Dasaratha a celestial
arrow and said, 'Placing this on the bow-string, draw to thy ear, O
hero!' "Lomasa continued, 'Hearing this, Dasaratha's son blazed up in
wrath and said, 'I have heard what thou hast said, and even pardoned
thee. O son of Bhrigu's race, thou art full of vanity. Through the
Grandsire's grace thou hast obtained energy that is superior to that of
the Kshatriyas. And it is for this that thou insultest me. Behold me now
in my native form: I give thee sight.' Then Rama of Bhrigu's race beheld
in the body of Dasaratha's son the Adityas with the Vasus, the Rudras,
the Sadhyas with the Marutas, the Pitris, Hutasana, the stellar
constellations and the planets, the Gandharvas, the Rakshasas, the
Yakshas, the Rivers, the tirthas, those eternal Rishis identified with
Brahma and called the Valkhilyas, the celestial Rishis, the Seas and
Mountains, the Vedas with the Upanishads and Vashats and the sacrifices,
the Samans in their living form, the Science of weapons, O Bharata, and
the Clouds with rain and lightning, O Yudhishthira! And the illustrious
Vishnu then shot that shaft. And at this the earth was filled with sounds
of thunder, and burning meteors. O Bharata, began to flash through the
welkin. And showers of dust and rain fell upon the surface of the earth.
And whirlwinds and frightful sounds convulsed everything, and the earth
herself began to quake. And shot by the hand of Rama, that shalt,
confounding by its energy the other Rama, came back blazing into Rama's
hands. And Bhargava, who had thus been deprived of his senses, regaining
consciousness and life, bowed unto Rama--that manifestation of Vishnu's
power. And commanded by Vishnu, he proceeded to the mountains of
Mahendra. And thenceforth that great ascetic began to dwell there, in
terror and shame. And after the expiration of a year, the Pitris,
beholding Rama dwelling there deprived of energy, his pride quelled, and
himself sunk in affliction, said unto him, 'O son, having approached
Vishnu, thy behaviour towards him was not proper. He deserveth for aye
worship and respect in the three worlds. Go, O son, to that sacred river
which goeth by name of Vadhusara! Bathing in all the tirthas of that
stream, thou wilt regain thy energy! There in that river is the tirthas
called Diptoda where thy grandsire Bhrigu, O Rama, in the celestial age
had practised ascetic penances of great merit.' Thus addressed by them,
Rama, O son of Kunti, did what the Pitris bade him, and obtained back at
this tirtha, O son of Pandu, the energy he had lost. Even this O child,
was what befell Rama of spotless deeds in days in of yore, after he had,
O king, met Vishnu (in the form of Dasaratha's son)!'"



SECTION C

"Yudhishthira said, 'O best of regenerate ones, I desire again to hear of
the achievements in detail of Agastya--that illustrious Rishi endued with
great intelligence.'"

"Lomasa said, 'Listen now, O king, to the excellent and wonderful and
extraordinary history of Agastya, as also, O monarch, about the prowess
of that Rishi of immeasurable energy. There were in the Krita age certain
tribes of fierce Danavas that were invincible in battle. And they were
known by the name of Kalakeyas and were endued with terrible prowess.
Placing themselves under Vritra and arming themselves with diverse
weapons they pursued the celestials with Indra at their head in all
directions. The gods then all resolved upon the destruction of Vritra,
and went with Indra at their head to Brahma. And beholding them standing
before him with joined hands, Parameshthi addressed them all and said,
"Everything is known to me, ye gods, about what ye seek. I shall indicate
now the means by which ye may slay Vritra. There is a high-souled and
great Rishi known by the name of Dadhicha. Go ye all together unto him
and solicit of him a boon. With well-pleased heart, that Rishi of
virtuous soul will even grant you the boon. Desirous as ye are of
victory, go ye all together unto him and tell him, 'For the good of the
three worlds, give us thy bones.' Renouncing his body, he will give you
his bones. With these bones of his, make ye a fierce and powerful weapon
to be called Vajra, endued with six sides and terrible roar and capable
of destroying even the most powerful enemies. With that weapon will he of
a hundred sacrifices slay Vritia. I have now told you all. See that all
this is done speedily.' Thus addressed by him, the gods with the
Grandsire's leave (came away), and with Narayana at their head proceeded
to the asylum of Dadhicha. That asylum was on the other bank of the river
Saraswati and covered with diverse trees and creepers. And it resounded
with the hum of bees as if they were reciting Samans. And it also echoed
with the melodious notes of the male Kokila and the Chakora. And
buffaloes and boars and deer and Chamaras wandered there at pleasure
freed from the fear of tigers. And elephants with the juice trickling
down from rent temples, plunging in the stream, sported with the
she-elephants and made the entire region resound with their roars. And
the place also echoed with the loud roars of lions and tigers, while at
intervals might be seen those grisly monarchs of the forest lying
stretched in caves and glens and beautifying them with their presence And
such was the asylum, like unto heaven itself, of Dadhicha, that the gods
entered. And there they beheld Dadhicha looking like the sun himself in
splendour and blazing in grace of person like the Grandsire himself. And
the celestials saluted the feet of the Rishi and bowed unto him and
begged of him the boon that the Grandsire had bade them do. Then
Dadhicha, well pleased, addressing those foremost of celestials, said,
'Ye celestials, I will do what is for your benefit. I will even renounce
this body of mine myself.' And that foremost of men with soul under
control, having said this, suddenly renounced his life. The gods then
took the bones of the deceased Rishi as directed. And the celestials,
glad at heart, went to Twashtri (the celestial Artificer) and spake to
him of the means of victory. And Twashtri, hearing those words of theirs,
became filled with joy, and constructed (out of those bones) with great
attention and care the fierce weapons called Vajra. And having
manufactured it, he joyfully addressed Indra, saying, 'With this foremost
of weapons, O exalted one, reduce that fierce foe of the gods to ashes.
And having slain the foe, rule thou happily the entire domain of heaven,
O chief of the celestials, with those that follow thee.' And thus
addressed by Twashtri, Purandara took the Vajra from his hand, joyfully
and with proper respect."



SECTION CI

"Lomasa said, 'Armed with the Vajra then, and supported by celestials
endued with great might, Indra then approached Vritra, who was then
occupying the entire earth and the heaven. And he was guarded on all
sides by huge-bodied Kalakeyas with upraised weapons resembling gigantic
mountains with towering peaks. And the encounter that took place between
the gods and the Danavas lasted for a short while and was, O chief of the
Bharatas, terrific in the extreme, appalling as it did the three worlds.
And loud was the clash of swords and scimitars upraised and warded off by
heroic hands in course of those fierce encounters. And heads (severed
from trunks) began to roll from the firmament to the earth like fruits of
the palmyra palm falling upon the ground, loosened from their stalks. And
the Kalakeyas armed with iron-mounted bludgeons and cased in golden mail
ran against the gods, like moving mountains on conflagration. And the
gods, unable to stand the shock of that impetuous and proudly advancing
host, broke and fled from fear. Purandara of a thousand eyes, beholding
the gods flying in fear and Vritra growing in boldness, became deeply
dejected. And the foremost of gods Purandara, himself, agitated with the
fear of the Kalakeyas, without losing a moment, sought the exalted
Narayana's refuge. And the eternal Vishnu beholding Indra so depressed
enhanced his might by imparting unto him a portion of his own energy. And
when the celestials beheld that Sakra was thus protected by Vishnu, each
of them imparted unto him his own energy. And the spotless Brahmarshis
also imparted their energies unto the chief of the celestials. And
favoured thus by Vishnu and all the gods and by the high-blessed Rishis
also, Sakra became mightier than before. And when Vritra learnt that the
chief of the celestials had been filled with might of others, he sent
forth some terrific roars. And at these roars of his, the earth, the
directions, the firmament, heaven, and the mountains all began to
tremble. And the chief of the celestials, deeply agitated on hearing that
fierce and loud roar, was filled with fear, and desiring to slay the
Asura soon, hurled, O king, the mighty Vajra. And struck with Indra's
Vajra the great Asura decked in gold and garlands fell head-long, like
the great mountain Mandara hurled of yore from Vishnu's hands; and
although the prince of Daityas was slain, yet Sakra in panic ran from the
field, desiring to take shelter in a lake, thinking that the Vajra itself
had not been hurled from his hands and regarding that Vritra himself was
still alive. The celestials, however, and the great Rishis became filled
with joy, and all of them began to cheerfully chant the praise of Indra.
And mustering together, the celestials began to slay the Danavas, who
were dejected at the death of their leader. And struck with panic at
sight of the assembled celestial host, the afflicted Danavas fled to the
depths of the sea. And having entered the fathomless deep, teeming with
fishes and crocodiles, the Danavas assembled together and began to
proudly conspire for the destruction of the three worlds. And some
amongst them that were wise in inferences suggested courses of action,
each according to his judgment. In course of time, however, the dreadful
resolution arrived at those conspiring sons of Diti, was that they
should, first of all, compass the destruction of all persons possessed of
knowledge and ascetic virtue. The worlds are all supported by asceticism.
Therefore, they said, 'Lose no time for the destruction of asceticism.
Compass ye without delay the destruction of those on earth that are
possessed of ascetic virtues, that are conversant with duties and the
ways of morality, and that have a knowledge of Brahma; for when these are
destroyed, the universe itself will be destroyed.' And all the Danavas,
having arrived at this resolution for the destruction of the universe,
became highly glad. And thenceforth they made the ocean--that abode of
Varuna--with billows high as hills, their fort, from which to make their
sallies."



SECTION CII

"Lomasa said, 'The Kalakeyas then having recourse to that receptacle of
waters, which is the abode of Varuna, began their operations for the
destruction of the universe. And during the darkness of the night those
angry Daityas began to devour the Munis they found in woody retreats and
sacred spots. And those wicked wretches devoured in the asylum of
Vasishtha, Brahmanas to the number of a hundred and eighty, besides nine
other ascetics. And, proceeding to the asylum of Chyavana that was
inhabited by many Brahmacharis, they devoured a century of Brahmanas that
lived upon fruit and roots alone. And they began to do all this during
the darkness of the night, while they entered the depths of the sea by
day. And they slew a full score of Brahmanas of subdued souls and leading
a Brahmacharya mode of life and living upon air and water alone, in the
retreat of Bharadwaja. And it was thus that those Danavas the Kalakeyas,
intoxicated with prowess of arms and their lives nearly run out,
gradually invaded all the asylums of the Rishis during the darkness of
the night, slaughtering numerous Brahmanas. And, O best of men, although
the Danavas behaved in this way towards the ascetics in woody retreats,
yet men failed to discover anything of them. And every morning people saw
the dead bodies of Munis emaciated with frugal diet, lying on the ground.
And many of those bodies were without flesh and without blood, without
marrow, without entrails, and with limbs separated from one another. And
here and there lay on the ground heaps of bones like masses of conch
shells. And the earth was scattered over with the (sacrificial) contents
of broken jars and shattered ladles for pouring libations of clarified
butter and with the sacred fires kept with care by the ascetics. And the
universe afflicted with the terror of the Kalakeyas, being destitute of
Vedic studies and vashats and sacrificial festivals and religious rites,
became entirely cheerless. And, O king, when men began to perish in this
way, the survivors, afflicted with fear, fled for their lives in all
directions. And some fled to caverns and some behind mountain-streams and
springs and some through fear of death, died without much ado. And some
who were brave and mighty bowmen cheerfully went out and took great
trouble in tracking the Danavas. Unable, however, to find them out, for
the Asuras had sought refuge in the depths of the sea, these brave men
came back to their homes gratified with the search. And, O lord of men,
when the universe was being thus destroyed, and when sacrificial
festivals and religious rites had been suspended, the gods became deeply
afflicted. And gathering together with Indra in their midst they began,
from fear, to take counsel of one another. And repairing unto the exalted
and uncreate Narayana--that unvanquished god of Vaikuntha--the celestials
sought his protection. And bowing unto the slayer of Madhu, the gods
addressed him, saying, 'O lord, thou art the creator, the protector, and
the slayer of ourselves as well as of the universe. It is thou who has
created this universe with its mobile and immobile creatures. O thou of
eyes like lotus leaves, it was thou who in days of yore hadst for the
benefit of all creatures raised from the sea the sunken earth, assuming
also the form of a boar. And, O best of male beings, assuming also the
form of half-man and half-lion, thou hadst slain in days of yore that
ancient Daitya of mighty prowess known by the name of Hiranyakasipu. And
that other great Asura also, Vali by name, was incapable of being slain
by any one. Assuming the form of a dwarf, thou exiledest him from the
three worlds. O lord, it was by thee that that wicked Asura, Jambha by
name, who was a mighty bowman and who always obstructed sacrifices, was
slain. Achievements like these, which cannot be counted, are thine. O
slayer of Madhu, we who have been afflicted with fear, have thee for our
refuge. It is for this, O god of gods, that we inform thee of our present
troubles. Protect the worlds, the gods, and Sakra also, from a terrible
fear.'"



SECTION CIII

"The celestials said, 'Through thy favour it is that all born beings of
the four kinds increase. And they being created, propitiate the dwellers
of heaven by offerings made to the gods and the names of departed
forefathers. Thus it is that people, protected by thee and free from
trouble live depending on one another, and (so) increase. Now this peril
hath befallen the people. We do not know by whom are Brahmanas being
killed during the night. If the Brahmanas are destroyed, the earth itself
will meet with destruction, and if the earth cometh to an end, heaven
also will cease to exist. O mighty-armed one, O lord of the universe! we
beseech thee (to act so) that all the worlds, protected by thee, may not
come to an end, so it may please thee.'

"Vishnu said, 'Ye gods! To me is known the reason of the destruction of
the born beings, I shall speak of it to you; listen with minds free from
tribulation. There exists an exceedingly fierce host, known by the name
of Kalakeyas. They, under the lead of Vritra, were devastating the whole
universe. And when they saw that Vritra was slain by the sagacious Indra
endued with a thousand eyes, they, to preserve their lives, entered into
the ocean, that abode of Varuna. And having entered the ocean, abounding
with sharks and crocodiles, they at night killed the saints at this spot
with the view of exterminating the people. But they cannot be slain, as
they have taken shelter within the sea. Ye should, therefore, think of
some expedient to dry up the ocean. Who save Agastya is capable of drying
up the sea. And without drying up the ocean, these (demons) cannot be
assailed by any other means.' Hearing these words of Vishnu, the gods
took the permission of Brahma, who lives at the best of all regions, and
went to the hermitage of Agastya. Then they beheld the high-souled
Agastya, the son of Varuna, of resplendent mien, and waited upon by
saints, even as Brahma is waited upon by celestials. And approaching him,
they addressed the son of Mitra and Varuna at the hermitage, magnanimous
and unswerving, and looking like an embodiment of pious works piled
together, and glorified him by reciting his deeds. The deities said,
'Thou wert formerly the refuge of the gods when they were oppressed by
Nahusha. Thorn of the world that he was, he was thrown down from his
throne of heaven--from the celestial regions. Vindhya, the foremost of
all mountains, suddenly began to increase his height, from a wrathful
competition with the sun (i. e., to rival him in altitude). But he hath
ceased to increase, as he was unable to disobey thy command. And when
darkness hath covered the world, the born beings were harassed by death,
but having obtained thee for a protector, they attained the utmost
security. Whenever we are beset by perils, thy reverence is always our
refuge; for this reason it is that we solicit a boon from thee; as thou
ever grantest the boon solicited (of thee).'"



SECTION CIV

"Yudhishthira said, 'O great saint! I am desirous of hearing in detail
why it was that Vindhya, made senseless with wrath, suddenly began to
increase his bulk.'"

"Lomasa said, 'The sun between his rising and setting used to revolve
round that monarch of mountains--the great Meru of golden lustre. And
seeing this the mountain Vindhya spake to Surya saying, 'As thou every
day goest round Meru and honourest him by thy circumambulations, do thou
even the same by me, O maker of light!' Thus addressed, the sun replied
to the great mountain, saying, 'I do not of my own will honour this
mountain by my circumambulations. By those who have built this universe
hath that path been assigned to me.' Thus addressed the mountain suddenly
began to increase from wrath, desirous, O chastiser of foes, of
obstructing the path of the Sun and the Moon. And all the assembled gods
came to Vindhya, the mighty king of mountains, and tried to dissuade him
from his course. But he heeded not what they said. And then all the
assembled gods went to the saint, living in the hermitage, engaged in the
practice of austerities, and the very best of persons devoted to virtue;
and stated all that happened to Agastya, possessed of exceeding
marvellous power.

"The gods said, 'This king of hills, Vindhya, giving way to wrath, is
stopping the path of the Sun and the Moon, and also the course of the
stars. O foremost of Brahmanas! O thou great in gifts! excepting thyself,
there is none who can prevent him; therefore do thou make him desist.'
Hearing these words of the gods the Brahmana came to the mountain. And he
with his wife, having arrived there, came near Vindhya and spake to him,
saying, 'O thou best of mountains! I wish to have a path given to me by
thee, as, for some purpose, I shall have to go to the southern region.
Until my return, do thou wait for me. And when I have returned, O king of
mountains, thou mayst increase in bulk as much as thou pleasest.' And, O
slayer of foes! having made this compact with Vindhya up to the present
day Varuna's son doth not return from the southern region. Thus have I,
asked by thee, narrated to thee why Vindhya doth not increase in bulk, by
reason of the power of Agastya. Now, O king! hear how the Kalakeyas were
killed by the gods, after they had obtained their prayer from Agastya.

"Having heard the words of the gods, Agastya, the son of Mitra, and
Varuna, said, 'Wherefore are ye come? What boon do ye solicit from me?'
Thus addressed by him, the deities then spake to the saint, saying, 'This
deed we ask thee to achieve, viz., to drink up the great ocean. O
magnanimous (saint)! Then we shall be able to slay those enemies of the
gods, known by the name of Kalakeyas, together with all their adherents.'
Having heard the words of the gods, the saint said, 'Let it be so--I
shall do even what ye desire, and that which will conduce to the great
happiness of men.' Having said this, he then proceeded to the ocean--the
lord of rivers,--accompanied by sages, ripe in the practice of penances,
and also by the deities, O thou who leadest an excellent life! And men
and snakes, celestial choristers, Yakshas and Kinnaras followed the
magnanimous saints,--desirous of witnessing that wonderful event. Then
they came up all together near to the sea, of awful roar, dancing, as it
were, with its billows, bounding with the breeze, and laughing with
masses of froth, and stumbling at the caves, and thronged with diverse
kinds of sharks, and frequented by flocks of various birds. And the
deities accompanied by Agastya and celestial choristers and huge snakes
and highly-gifted saints, approached the immense watery waste."



SECTION CV

"Lomasa said, 'That blessed saint, the son of Varuna, having reached the
sea spake unto the assembled gods, and the saints gathered together,
saying 'I surely am going to drink up the ocean--that abode of the god of
waters. Be ye quickly ready with those preparations which it devolves
upon you to make.' Having spoken these few words, the unswerving
offspring of Mitra and Varuna, full of wrath, began to drink up the sea,
while all the worlds stood observing (the deed). Then the gods, together
with Indra, seeing how the sea was being drunk up, were struck with
mighty amazement, and glorified him with laudatory words, saying, 'Thou
art our protector, and the Providence itself for men,--and also the
creator of the worlds. By thy favour the universe with its gods may
possibly be saved from havoc.' And the magnanimous one, glorified by the
gods--while the musical instruments of celestial choristers were playing
all round, and while celestial blossoms were showered upon him--rendered
waterless the wide ocean. And seeing the wide ocean rendered devoid of
water, the host of gods was exceedingly glad; and taking up choice
weapons of celestial forge, fell to slaying the demons with courageous
hearts,--And they, assailed by the magnanimous gods, of great strength,
and swift of speed, and roaring loudly, were unable to withstand the
onset of their fleet and valorous (foes)--those residents of the heavenly
regions, O descendant of Bharata! And those demons, attacked by the gods,
bellowing loudly, for a moment carried on terrible conflict. They had
been in the first instance burnt by the force of penances performed by
the saints, who had matured their selves; therefore, the demons, though
they tried to the utmost, were at last slaughtered by the gods. And
decked with brooches of gold, and bearing on their persons ear-rings and
armlets, the demons, when slain, looked beautiful indeed, like palasa
trees when full of blossoms. Then, O best of men! a few--the remnant of
those that were killed of the Kalakeya race, having rent asunder the
goddess Earth, took refuge at the bottom of the nether regions. And the
gods, when they saw that the demons were slain, with diverse speeches,
glorified the mighty saint, and spake the following words. 'O thou of
mighty arms, by thy favour men have attained a mighty blessing, and the
Kalakeyas, of ruthless strength have been killed by thy power, O creator
of beings! Fill the sea (now), O mighty-armed one; give up again the
water drunk up by thee.' Thus addressed, the blessed and mighty saint
replied, 'That water in sooth hath been digested by me. Some other
expedient, therefore, must be thought of by you, if ye desire to make
endeavour to fill the ocean.' Hearing this speech of that saint of
matured soul, the assembled gods were struck with both wonder and
sadness, O great king! And thereupon, having bidden adieu to each other,
and bowed to the mighty saint all the born beings went their way. And the
gods with Vishnu, came to Brahma. And having held consultation again,
with the view of filling up the sea, they, with joined hands, spake about
replenishing it."



SECTION CVI

"Lomasa said, 'Then gathered together, Brahma, the grandfather of men
(thus) addressed, 'Go ye, O gods! whither your pleasure may lead you, or
your desire conduct you. It will take a long course of time for the ocean
to resume its wonted state; the occasion will be furnished by the agnates
of the great king Bhagiratha.' Hearing the words of the (universal)
grandfather (Brahma), all the foremost gods went their way biding the day
(when the ocean was to be filled again).'

"Yudhishthira said, 'What was that occasion, O Saint? And how did the
agnates of (Bhagiratha furnish the same)? And how was the ocean refilled
by the interference of Bhagiratha? O Saint, who deemest thy religious
practices as thy only treasure. O thou of the priestly class! I wish to
hear the account of the achievements of the king, narrated in detail by
thyself.'"

"Vaisampayana said, "Thus addressed by the magnanimous and virtuous king,
he, the chief of men of the priestly class, narrated the achievements of
the high-souled (king) Sagara."

"Lomasa said, 'There was born in the family of the Ikshaku tribe, a ruler
of the earth named Sagara, endued with beauty, and strength. And that
same (king) of a dreaded name was sonless, O descendant of Bharata! And
he carried havoc through the tribes of the Haihayas and the Talajanghas;
brought under subjection the whole of the military caste; (and so) ruled
over his own kingdom. And, O most praiseworthy of the descendants of
Bharata! O chief of the Bharata race! he had two wives proud of their
beauty and of their youth,--one a princess of the Vidarbha race, and the
other of the royal line of Sivi. And, O chief of kings, that same ruler
of men, betook himself to the mountain Kailasa, accompanied by both his
wives, and with the desire of having a son became engaged in the practice
of exceeding austere penances. And being engaged in the practice of rigid
austerities, and (also) employed in the contemplation known by the name
of Yoga, he obtained the sight of the magnanimous god with three
eyes--the slayer of the demon called Tripura; the worker of blessings
(for all beings); the (eternally) existent one; the ruling Being, the
holder of the Pinaka bow; carrying in his hand his (well-known
weapon)--the trident; the god of three eyes; the repository of (eternal)
peace; the ruler of all those that are fierce; capable of assuming very
many forms; and the lord of the goddess Uma. And that same ruler of men,
of mighty arms, as soon as he beheld the god--that giver of boons--fell
down at his feet, with both his queens, and proffered a prayer to have a
son. And the god Siva, well pleased with him, spake (thus) to that most
righteous of the rulers of men, attended by his two wives, saying, 'O
lord of men! considering the (astrological) moment at which thou hast
proffered thy prayer to me, sixty thousand sons, O foremost of choice men
valorous and characterised by exceeding pride, will be born in one off
thy two wives (here). But they all, O ruler of the earth, shall perish
together. In the other wife, (however), will be born a single valiant
son, who will perpetuate thy race.' Having said this to him, the god
Rudra (Siva) vanished from sight at that very spot, and that same king
Sagara now came (back) to his own abode accompanied by his two wives,
exceedingly delighted at heart (for what had happened) then. And, O most
praiseworthy of the sons of Manu! (i.e., men), there the two lotus-eyed
wives of him--the princess of Vidarbha and the princess of Sivi--came
(erelong) to be with child. And afterwards, on the due day, the princess
of Vidarbha brought forth (something) of the shape of a gourd and the
princess of Sivi gave birth to a boy as beautiful as a god. Then the
ruler of the earth made up his mind to throw away the gourd,--when he
heard (proceeding) from the sky a speech (uttered) in a grave and solemn
voice, 'O king! do thou not be guilty of this hasty act; thou shouldst
not abandon thy sons. Take out the seeds from the gourd and let them be
preserved with care in steaming vessels partly filled with clarified
butter. Then thou wilt get, O scion of Bharata's race! sixty thousand
sons. O ruler of men! the great god (Siva) hath spoken that thy sons are
to be born in this manner. Let not therefore thy mind be turned away
therefrom.'"



SECTION CVII

"Lomasa said, 'O most righteous of kings! When he heard these words
(proceeding) from the sky, he had faith therein, and did all that he was
directed to do, O chief of the men of Bharata's race! Then the ruler of
men took separately each of the seeds and then placed these divisions (of
the gourd) in vessels filled with clarified butter. And intent on the
preservation of his sons, he provided a nurse for every (receptacle).
Then after a long time there arose sixty thousand exceedingly powerful
sons of that same king--gifted with unmeasured strength, they were born,
O ruler of earth! to that saint-like king, by Rudra's favour. And they
were terrible; and their acts were ruthless. And they were able to ascend
and roam about in the sky; and being numerous themselves, despised
everybody, including the gods. And they would chase even the gods, the
Gandharvas, and the Rakshasas and all the born beings, being themselves
valiant and addicted to fighting. Then all people, harassed by the
dull-headed sons of Sagara, united with all the gods, went to Brahma as
their refuge. And then addressed the blessed grandfather of all beings
(Brahma), 'Go ye your way, ye gods, together with all these men. In a not
very long space of time, there will come about, O gods! a great and
exceedingly terrible destruction of Sagara's sons, caused by the deed
perpetrated by them.' Thus addressed, those same gods, and men, O lord of
the sons of Manu! bade adieu to the grandfather, and went back to whence
they had come. Then, O chief of Bharata's race! after the expiry of very
many days, the mighty king Sagara accepted the consecration for
performing the rites of a horse-sacrifice. And his horse began to roam
over the world, protected by his sons. And when the horse reached the
sea, waterless and frightful to behold--although the horse was guarded
with very great care--it (suddenly) vanished at the very spot (it stood
upon). Then, O respected sir! those same sons of Sagara imagined the same
fine horse to have been stolen; and returning to their father, narrated
how it had been stolen out of sight. And thereupon he addressed them,
saying, 'Go ye and search for the horse in all the cardinal points.'
Then, O great king! by this command of their father, they began to search
for the horse in the cardinal points and throughout the whole surface of
the earth. But all those sons of Sagara, all mutually united, could not
find the horse, nor the person who had stolen it. And coming back then,
they with joined palms (thus addressed) their father, (standing) before
them, 'O Protector of men! O ruler of the earth! O king! by thy command,
the whole of this world with its hills and its forest tracts, with its
seas, and its woods, and its islands, with its rivulets and rivers and
caves, hath been searched through by us. But we cannot find either the
horse, or the thief who had stolen the same.' And hearing the words, the
same king became senseless with wrath, and then told them all, carried
away by Destiny, 'Go ye all, may ye never return! Search ye again for the
horse. Without that sacrificial horse, ye must never return, my boys!'"

"And those same sons of Sagara, accepted this command of their father,
and once more began to search through the entire world. Now these heroes
saw a rift on the surface of the earth. And having reached this pit, the
sons of Sagara began to excavate it. And with spades and pickaxes they
went on digging the sea, making the utmost efforts. And that same abode
of Varuna (namely the ocean), being thus, excavated by the united sons of
Sagara and rent and cut on all sides round, was placed in a condition of
the utmost distress. And the demons and snakes and Rakshasas and various
(other) animated beings began to utter distressful cries, while being
killed by Sagara's sons. And hundreds and thousands of animated beings
were beheld with severed heads and separated trunks and with their skins
and bones and joints rent asunder and broken. Thus they went on digging
the ocean, which was the abode of Varuna and an exceedingly long space of
time expired in this work, but still the horse was not found. Then, O
lord of earth! towards the north-eastern region of the sea, the incensed
sons of Sagara dug down as far as the lower world, and there they beheld
the horse, roaming about on the surface of the ground. And they saw the
magnanimous Kapila, who looked like a perfect mass of splendour. And
having beheld him shining with his brightness, just as the fire shineth
with its flames, they, O king! seeing the horse, were flushed with
delight. And they being incensed, sent forward by their fate, paid no
heed to the presence of the magnanimous Kapila, and ran forward with a
view to seizing the horse. Then, O great king! Kapila, the most righteous
of saints,--he whom the great sages name as Kapila Vasudeva--assumed a
fiery look, and the mighty saint shot flames towards them, and thereby
burnt down the dull-headed sons of Sagara. And Narada, whose practice of
austerities was very great, when he beheld them reduced to ashes, came to
Sagara's side, and gave the information to him. And when the king learnt
this terrible news which proceeded from the mouth of the saint, for
nearly an hour he remained sad, and then he bethought himself of what
Siva had said. Then sending for Ansuman, the son of Asamanjas, and his
own grandson, he, O chief of Bharata's race! spake the following words,
'Those same sixty thousand sons of unmeasured strength having encountered
Kapila's wrath, have met their death on my account. And, O my boy of
stainless character! thy father also hath been forsaken by me, in order
to discharge my duty (as a king), and being desirous of doing good to my
subjects.'

"Yudhishthira said, 'O saint, whose sole wealth consists in religious
practices! Tell me for what reason, Sagara, the foremost of kings,
abandoned his own begotten son, endued with valour--an act so difficult
(for all other men)."

"Lomasa said, 'A son was born to Sagara, known by the name of Asamanjas,
he who was given birth to by the princess of Sivi. And he used to seize
by throat the feeble children of the townsmen, and threw them while
screaming into the river. And thereupon the townsmen, overwhelmed with
terror and grief, met together, and all standing with joined palms,
besought Sagara in the following way, 'O great king! Thou art our
protector from the dreaded peril of attack from a hostile force.
Therefore it is proper for thee to deliver us from the frightful danger,
proceeding from Asamanjas.' And the most righteous of the rulers of men,
having heard this frightful news from his subjects, for nearly an hour
remained sad and then spake to his ministers, saying, 'This day from the
city let my son Asamanjas be driven forth. If ye wish to do what will be
acceptable to me, let this be quickly done. 'And, O protector of men!
those same ministers, thus addressed by the king, performed in a hurry
exactly what the king had commanded them to do. Thus have I narrated to
thee how the magnanimous Sagara banished his son, with a view to the
welfare of the residents of the town. I shall now fully narrate to thee
what Ansuman of the powerful bow was told by Sagara. Listen to me!

"Sagara said, 'O my boy! sore am I at heart for having abandoned thy
father, on account of the death of my sons, and also on being
unsuccessful in getting back the horse. Therefore, O grandson! harassed
with grief and confounded with the obstruction to my religious rites as I
am, thou must bring back the horse and deliver me from hell.' Thus
addressed by the magnanimous Sagara, Ansuman went with sorrow to that
spot where the earth had been excavated. And by that very passage he
entered into the sea, and beheld that illustrious Kapila and that same
horse. And having beheld that ancient saint, most righteous of his order,
looking like a mass of light, he bowed with his head to the ground, and
informed him of the reason of his visit. Then, O great king, Kapila was
pleased with Ansuman, and that saint of a virtuous soul told him to ask
for a favour from him. And he in the first place prayed for the horse,
for the purpose of using it in the sacrifice; in the second place he
prayed for the purification of his fathers. Then the mighty chief of
saints, Kapila spake to him, saying, 'I shall grant thee everything that
thou desirest, O stainless (prince). May good luck be thine! In thee are
fixed (the virtues of) forbearance, and truth, and righteousness. By thee
hath Sagara had all his desires fulfilled. Thou are (really) a son to thy
father. And by thy ability the sons of Sagara will go to heaven (i.e.,
will be delivered from the consequences of their unhallowed death). And
the son of thy son, with a view to purifying the sons of Sagara, will
obtain the favour of the great god Siva, (by means of practising great
austerities), and will (thus) bring (to this world) the river that
floweth in three (separate) streams, Ganga, O chief of men! May good luck
be thine! Take thou with thee the sacrificial horse. Finish, my lad! the
sacrificial rites of the magnanimous Sagara.' Thus addressed by the
illustrious Kapila, Ansuman took the horse with him, and came back to the
sacrificial yard of the mighty-minded Sagara. Then he fell prostrate at
the feet of the high-souled Sagara, who smelt him on the head and
narrated all the events to him, all that had been seen and heard by him,
and likewise the destruction of Sagara's sons. He also announced that the
horse had been brought back to the sacrificial yard. And when king Sagara
heard of this, he no more grieved on account of his sons. And he praised
and honoured Ansuman, and finished those same sacrificial rites. His
sacrifice finished, Sagara was greeted honourably by all the gods; and he
converted the sea, Varuna's dwelling place, into a son of himself. And
the lotus-eyed (King Sagara) having ruled his kingdom for a period of
exceeding length, placed his grandson on the throne, (full of)
responsibilities and then ascended to heaven. And Ansuman likewise, O
great king! virtuous in soul, ruled over the world as far as the edge of
the sea, following the foot-prints of his father's father. His son was
named Dilipa, versed in virtue. Upon him placing the duties of his
sovereign post, Ansuman like-wise departed this life. And then when
Dilipa heard what an awful fate had overtaken his forefathers, he was
sorely grieved and thought of the means of raising them. And the ruler of
men made every great effort towards the descent of Ganga (to the mortal
world). But although trying to the utmost of his power, he could not
bring about what he so much wished. And a son was born to him, known by
the name of Bhagiratha beauteous, and devoted to a virtuous life, and
truthful, and free from feelings of malice. And Dilipa appointed him as
king, and betook himself to the forest life. And, O best of all the
scions of Bharata's race! that same king (Dilipa), devoted himself to a
successful course of austerities, and at the end of (sufficient) period,
from the forest departed to heaven."



SECTION CVIII

"Lomasa said, 'That same king, of a powerful bow, standing at the head of
the surrounding, (i.e., the occupant of an imperial throne) of a powerful
car, (i.e., possessing every great fighting power) became the delight of
the eyes and the soul of all the world. And he of the powerful arm came
to learn how his forefathers had met an awful end from Kapila of mighty
soul, and how they had been unable to attain the region of gods. And he
with a sorrowful heart made over his kingly duties to his minister, and,
O lord of men! for practising austerities, went to the side of the snowy
Mountain (the Himalayas). And, O most praiseworthy of men, desirous of
extinguishing his sins by leading an austere life, and (thereby)
obtaining the favour of the (goddess) Ganga, he visited that foremost of
mountains--Himalaya. And he beheld it adorned with peaks of diverse forms
full of mineral earth; besprinkled on all sides with drops from clouds
which were resting themselves upon the breeze; beautiful with rivers and
groves and rocky spurs, looking like (so many) palaces (in a city);
attended upon by lions and tigers that had concealed themselves in its
caves and pits; and also inhabited by birds of checkered forms, which
were uttering diverse sounds, such as the Bhringarajas, and ganders, and
Datyuhas, and water-cocks, and peacocks and birds with a hundred
feathers, and Jivanjivakas, and black birds, and Chakoras of eyes
furnished with black corners, and the birds that love their young. And he
saw the mountain abounding in lotus plants growing in delightful
reservoirs of water. And the cranes rendered it charming with their
sounds; and the Kinnaras and the celestial nymphs were seated on its
stony slabs. And the elephants occupying the cardinal points had
everywhere robbed its trees with the end of their tusks; and the
demi-gods of the Vidyadhara class frequented the hill. And it was full of
various gems, and was also infested by snakes bearing terrible poison and
of glowing tongues. And the mountain at places looked like (massive)
gold, and elsewhere it resembled a silvery (pile), and at some places it
was like a (sable) heap of collyrium. Such was the snowy hill where the
king now found himself. And that most praiseworthy of men at that spot
betook himself to an awful austere course of life. And for one thousand
years his subsistence was nothing but water, fruit and roots. When,
however, a thousand years according to the calculation of gods had
elapsed, then the great river Ganga having assumed a material form,
manifested to him her (divine) self.'

"Ganga said. 'O great king! what dost thou desire of me? And what must I
bestow on thee? Tell me the same, O most praiseworthy of men! I shall do
as thou mayst ask me.' Thus addressed, the king then made his reply to
Ganga, the daughter of the snowy Hill, saying, 'O grantress of boons! O
great river! my father's fathers, while searching for the horse, were
sent by Kapila to the abode of the god of death. And those same sixty
thousand sons of Sagara of mighty soul, having met with the majestic
Kapila, perished, (to a soul) in an instant of time. Having thus
perished, there hath been no place for them in the region of heaven. O
great river! So long as thou dost not besprinkle those same bodies with
thy water, there is no salvation for these same Sagara's sons. O blessed
goddess! carry thou my forefathers, Sagara's sons, to the region of
heaven. O great river! on their account am I beseeching thee forsooth."

"Lomasa said, 'Ganga, the goddess saluted by the world, having heard
these words of the king, was well pleased, and spake to Bhagiratha the
following words: 'O great king! I am prepared to do what thou dost ask
me; there is no doubt therein. But when I shall descend from the sky to
the earth, the force of my fall will be difficult to sustain. O protector
of men! In the three worlds there exists none who is able to sustain the
same, excepting Siva, the most praiseworthy of gods, the great Lord with
the throat of sable blue. O (prince) of a powerful arm! Obtain the
favour, by practising austerities, of that same Siva-giver of boons. That
same god will sustain my descent upon his head. Thy desire he will
fulfill, the desire, namely, to be of service to thy fathers, O king!'
Then the great king Bhagiratha having heard the same, went to the Kailasa
hill, and betaking himself to a severe course of penances, at the
expiration of a certain length of time obtained the favour of that worker
of blessings (Siva). And, O protector of men! that same best of men, in
order that his forefathers might have a place in heaven secured to them,
received from that very Siva the fulfilment of his wish, namely the wish
that the descending Ganga might be sustained.'"



SECTION CIX

"Lomasa said, 'The blessed God having heard what Bhagiratha had said, and
with a view to doing what was agreeable to the residents of heaven,
replied to the king, saying, 'So let it be. O most righteous of the
protectors of men, O (prince) of a powerful arm! For thy sake I shall
sustain the river of the gods, when she will take her descent from the
sky, she who is pure and blessed and divine, O (king) of a mighty arm!'
Saying this, he came to the snowy mountain, surrounded by his attendants,
of awful mien, and with uplifted weapons of diverse forms. And standing
there, he said to Bhagiratha, the most praiseworthy of men, 'O (prince)
of a powerful arm! do thou pray to the river, the daughter of the king of
mountains. I shall sustain that most praiseworthy of rivers when she
falls down from the third region of the world (heaven).' Having heard
these words uttered by Siva, the king became devout (in heart), made
obesiance and directed his thoughts towards Ganga. Then the delightful
(river), of pure water in being so thought of by the king, and seeing
that the great lord (Siva) was standing (to receive her fall), came down
all of a sudden from the sky. And seeing that she had taken her leap from
the sky, the gods, together with the mighty saints, the Gandharvas, the
snakes, and the Yakshas, assembled there as spectators. Then came down
from the sky Ganga, the daughter of the snowy mountain. And her
whirlpools were raging, and she was teeming with fishes and sharks. O
king! she directing her course towards the sea, separated herself, into
three streams; and her water was bestrewn with piles of froth, which
looked like so many rows of (white) ganders. And crooked and tortuous in
the movement of her body, at places; and at others stumbling at it were;
and covered with foam as with a robe: she went forward like a woman
drunk. And elsewhere, by virtue of the roar of her waters, she uttered
loud sounds. Thus assuming very many different aspects, when she fell
from the sky, and reached the surface of the earth, she said to
Bhagiratha, 'O great king! show me the path that I shall have to take. O
lord of the earth! for thy sake have I descended to the earth.' Having
heard these words, king Bhagiratha directed his course towards the spot
where lay those bodies of mighty Sagara's sons, in order that, O most
praiseworthy of men, the holy water might flood (the same). Having
achieved the task of sustaining Ganga, Siva, saluted by men, went to
Kailasa the most praiseworthy of mountains, accompanied by the
celestials. And the protector of men (Bhagiratha) accompanied by Ganga
reached the sea; and the sea, the abode of Varuna, was quickly filled.
And the king adopted Ganga as a daughter of himself, and at that spot
offered libations of water to the names of his forefathers; thus was his
heart's wish fulfilled. Thus asked by thee, I have narrated the whole
story how Ganga running in three streams, was brought down to the earth
for filling the sea; how the mighty saint had drunk up the sea for a
particular reason, and how, O lord! Vatapi, the slayer of Brahmanas, was
destroyed by Agastya.'"



SECTION CX

Vaisampayana said, "O chief of the Bharata race! then the son of Kunti
went at a slow pace to the two rivers Nanda and Aparananda, which had the
virtue of destroying the dread of sin. And the protector of men having
reached the healthy hill Hemakuta, beheld there very many strange and
inconceivable sights. There the very utterance of words caused the
gathering of clouds, and a thousand volleys of stones. And people at its
sight, were struck sad, and were unable to ascend the hill. There the
winds blew for aye, and the heavens always poured down rains; and
likewise the sounds of the recitation of the sacred writ were heard, yet
nobody was seen. In the evening and in the morning would be seen the
blessed fire that carries offerings to the gods and there flies would
bite and interrupt the practice of austerities. And there a sadness would
overtake the soul, and people would become sick. The son of Pandu, having
observed very many strange circumstances of this character again
addressed his questions to Lomasa with reference to these wonderful
things.

"Lomasa said, 'O slayer of foes! O king! I am going to tell thee as we
heard it before; do thou attend to the same with intent mind. In this
peak of Rishava, there was once a saint known by that name. And his life
had lasted for many hundred years. And he was devoted to penances and was
greatly wrathful. And he, forsooth, for having been spoken to by others,
from wrath addressed the hill thus, 'Whoever should utter any words here,
thou must throw stones at him, and thou must call up the winds to prevent
him from making any noise.' This was what the saint said. And so at this
place, as soon as a man utters any words, he is forbidden by a roaring
cloud. O king! thus these deeds were performed by that great saint, and
from wrath he also forbade other acts. O king! tradition says that when
the gods of yore had come to the Nanda, suddenly came over (there) a
number of men to look at the celestials. Those same gods at whose head
stood Indra did not, however, like to be seen; and so they rendered this
spot inaccessible, by raising obstructions in the form of hills. And from
that day forward, O Kunti's son! men could not cast their eyes at any
time on what looked like a hill, far less could they ascend the same.
This big mountain is incapable of being seen by one who hath not led an
austere life, nor can such a one ascend it. Therefore, O son of Kunti!
keep thou thy tongue under control. Here at that time all those gods
performed the best sacrificial rites. O Bharata's son! Even up to this
day these marks thereof may be seen. This grass here hath the form of the
sacred kusa grass: the ground here seemeth to be overspread with the
sacred grass; and. O lord of men! many of these trees here look like the
spots for tying the sacrificial beasts. O Bharata's son! still the Gods
and saints have residence here; and their sacred fire is observed in the
morning and in the evening. Here if one bathes, his sin is forthwith
destroyed, O Kunti's son! O most praiseworthy of the race of Kuru! do
thou, therefore, perform thy ablutions, together with thy younger
brothers. Then after having washed thyself in the Nanda, thou wilt repair
to the river Kausiki, the spot where the most excellent and severest form
of penances was practised by Viswamitra. Then the king with his
attendants, having washed his body there, proceeded to the river Kausiki,
which was pure and delightful and pleasant with cool water.'

"Lomasa said, 'This is the pure divine river by name Kausiki. O chief of
Bharata's race! and this is the delightful hermitage of Viswamitra,
conspicuous here. And this is a hermitage, with a holy name, belonging to
Kasyapa of mighty soul; whose son was Rishyasringa, devoted to penances,
and of passions under control. He by force of his penances caused Indra
to rain; and that god, the slayer of the demons Vala and Vritra, dreading
him, poured down rain during a drought. That powerful and mighty son of
Kasyapa was born of a hind. He worked a great marvel in the territory of
Lomapada. And when the crops had been restored, king Lomapada gave his
daughter Santa in marriage to him, as the sun gave in marriage his
daughter Savitri.'

"Yudhishthira said, 'How was the son of Kasyapa, Rishyasringa, born of a
hind? And how was he endowed with holiness, being the issue of a
reprehensible sexual connexion? And for what reason was Indra, the slayer
of the demons Vala and Vritra, afraid of that same sagacious boy, and
poured down rain during a period of drought? And how beautiful was that
princess Santa, pure in life, she who allured the heart of him when he
had turned himself into a stag? And since the royal saint Lomapada is
said to have been of a virtuous disposition, why was it that in his
territory, Indra, the chastiser of the demon Paka, had withheld rain? O
holy saint! all this in detail, exactly as it happened, thou wilt be
pleased to narrate to me, for I am desirous of hearing the deeds of
Rishyasringa's life.'

"Lomasa said, 'Hear how Rishyasringa, of dreaded name, was born as a son
to Vibhandaka, who was a saint of the Brahmana caste, who had cultured
his soul by means of religious austerities, whose seed never failed in
causing generation, and who was learned and bright like the Lord of
beings. And the father was highly honoured, and the son was possessed of
a mighty spirit, and, though a boy, was respected by aged man. And that
son of Kasyapa, Vibhandaka, having proceeded to a big lake, devoted
himself to the practice of penances. And that same saint, comparable to a
god, laboured for a long period. And once while he was washing his mouth
in the waters, he beheld the celestial nymph Urvasi--whereupon came out
his seminal fluid. And, O king! a hind at that time lapped it up along
with the water that she was drinking, being athirst; and from this cause
she became with child. That same hind had really been a daughter of the
gods, and had been told of yore by the holy Brahma, the creator of the
worlds, 'Thou shall be a hind; and when in that form, thou shall give
birth to a saint; thou shalt then be freed.' As Destiny would have it,
and as the word of the creator would not be untrue, in that same hind was
born his (Vibhandaka's) son a mighty saint. And Rishyasringa, devoted to
penances, always passed his days in the forest. O king! there was a horn
on the head of that magnanimous saint and for this reason did he come to
be known at the time by the name of Rishyasringa. And barring his father,
not a man had ever before been seen by him; therefore his mind, O
protector of men! was entirely devoted to the duties of a continent life.
At this very period there was a ruler of the land of Anga known by the
name of Lomapada who was a friend of Dasaratha. We have heard that he
from love of pleasure had been guilty of a falsehood towards a Brahmana.
And that same ruler of the world had at that time been shunned by all
persons of the priestly class. And he was without a ministering priest
(to assist him in his religious rites). And the god of a thousand eyes
(Indra) suddenly abstained from giving rain in his territory; so that his
people began to suffer and O lord of the earth! he questioned a number of
Brahmanas, devoted to penances, of cultivated minds, and possessed of
capabilities with reference to the matter of rain being granted by the
lord of gods, saying, 'How may the heavens grant us the rain? Think of an
expedient (for this purpose).' And those same cultured men, being thus
questioned, gave expression to their respective views. And one among
them--the best of saints--spake to that same king, saying, 'O lord of
kings! the Brahmanas are angry with thee. Do some act (therefore) for
appeasing them. O ruler of the earth! send for Rishyasringa, the son of a
saint, resident of the forest knowing nothing of the female sex, and
always taking delight in simplicity. O king! if he, great in the practice
of penances, should show himself in thy territory, forthwith rain would
be granted by the heavens, herein I have no doubt at all.' And, O king!
having heard these words Lomapada made atonement for his sins. And he
went away; and when the Brahmanas had been appeased, he returned again,
and seeing the king returned, the people were again glad at heart. Then
the king of Anga convened a meeting of his ministers, proficient in
giving counsel. And he took great pains in order to settle some plan for
securing a visit from Rishyasringa. And, O unswerving (prince)! with
those ministers, who were versed in all branches of knowledge, and
exceedingly proficient in worldly matters, and had a thorough training in
practical affairs, he at last settled a plan (for gaining his object).
And then he sent for a number of courtesans, women of the town, clever in
everything. And when they came, that same ruler of the earth spake to
them, saying, 'Ye lovely women! Ye must find some means to allure, and
obtain the confidence of the son of the saint--Rishyasringa, whom ye must
bring over to my territory.' And those same women, on the one hand afraid
of the anger of the king and on the other, dreading a curse from the
saint, became sad and confounded, and declared the business to be beyond
their power. One, however, among them--a hoary woman, thus spake to the
king, 'O great king! him whose wealth solely consists in penances, I
shall try to bring over here. Thou wilt, however, have to procure for me
certain things, in connection with the plan. In that case, I may be able
to bring over the son of the saint--Rishyasringa.' Thereupon the king
gave an order that all that she might ask for should be procured. And he
also gave a good deal of wealth and jewels of various kinds. And then, O
Lord of the earth, she took with herself a number of women endowed with
beauty and youth, and went to the forest without delay."



SECTION CXI

"Lomasa said, 'O descendant of Bharata! she in order to compass the
object of the king, prepared a floating hermitage, both because the king
had ordered so, and also because it exactly accorded with her plan. And
the floating hermitage, containing artificial trees adorned with various
flowers and fruits, and surrounded by diverse shrubs and creeping plants
and capable of furnishing choice and delicious fruits, was exceedingly
delightful, and nice, and pleasing, and looked as if it had been created
by magic. Then she moored the vessel at no great distance from the
hermitage of Kasyapa's son, and sent emissaries to survey the place where
that same saint habitually went about. And then she saw an opportunity;
and having conceived a plan in her mind, sent forward her daughter a
courtesan by trade and of smart sense. And that clever woman went to the
vicinity of the religious man and arriving at the hermitage beheld the
son of the saint.'"

"The courtesan said, 'I hope, O saint! that is all well with the
religious devotees. And I hope that thou hast a plentiful store of fruits
and roots and that thou takest delight in this hermitage. Verily I come
here now to pay thee a visit. I hope the practice of austerities among
the saints is on the increase. I hope that thy father's spirit hath not
slackened and that he is well pleased with thee. O Rishyasringa of the
priestly caste! I hope thou prosecutest the studies proper for thee.'"

Rishyasringa said, 'Thou art shining with lustre, as if thou wert a
(mass) of light. And I deem thee worthy of obeisance. Verily I shall give
thee water for washing thy feet and such fruits and roots also as may be
liked by thee, for this is what my religion hath prescribed to me. Be
thou pleased to take at thy pleasure thy seat on a mat made of the sacred
grass, covered over with a black deer-skin and made pleasant and
comfortable to sit upon. And where is thy hermitage? O Brahmana! thou
resemblest a god in thy mien. What is the name of this particular
religious vow, which thou seemest to be observing now?'

"The courtesan said, O son of Kasyapa! on the other side of yonder hill,
which covers the space of three Yojanas, is my hermitage--a delightful
place. There, not to receive obeisance is the rule of my faith nor do I
touch water for washing my feet. I am not worthy of obeisance from
persons like thee; but I must make obeisance to thee. O Brahmana! This is
the religious observance to be practised by me, namely, that thou must be
clasped in my arms.'"

"Rishyasringa said, 'Let me give thee ripe fruits, such as gallnuts,
myrobalans, Karushas, Ingudas from sandy tracts and Indian fig. May it
please thee to take a delight in them!'"

Lomasa said, "She, however, threw aside all those edible things and then
gave him unsuitable things for food. And these were exceedingly nice and
beautiful to see and were very much acceptable to Rishyasringa. And she
gave him garlands of an exceedingly fragrant scent and beautiful and
shining garments to wear and first-rate drinks; and then played and
laughed and enjoyed herself. And she at his sight played with a ball and
while thus employed, looked like a creeping plant broken in two. And she
touched his body with her own and repeatedly clasped Rishyasringa in her
arms. Then she bent and break the flowery twigs from trees, such as the
Sala, the Asoka and the Tilaka. And overpowered with intoxication,
assuming a bashful look, she went on tempting the great saint's son. And
when she saw that the heart of Rishyasringa had been touched, she
repeatedly pressed his body with her own and casting glances, slowly went
away under the pretext that she was going to make offerings on the fire.
On her departure, Rishyasringa became over-powered with love and lost his
sense. His mind turned constantly to her and felt itself vacant. And he
began to sigh and seemed to be in great distress. At that moment appeared
Vibhandaka, Kasyapa's son, he whose eyes were tawny like those of a lion,
whose body was covered with hair down to the tip of the nails, who was
devoted to studies proper for his caste, and whose life was pure and was
passed in religious meditation. He came up and saw that his son was
seated alone, pensive and sad, his mind upset and sighing again and again
with upturned eyes. And Vibhandaka spake to his distressed son, saying,
'My boy! why is it that thou art not hewing the logs for fuel. I hope
thou hast performed the ceremony of burnt offering today. I hope thou
hast polished the sacrificial ladles and spoons and brought the calf to
the milch cow whose milk furnisheth materials for making offerings on the
fire. Verily thou art not in thy wonted state, O son! Thou seemest to be
pensive, and to have lost thy sense. Why art thou so sad today? Let me
ask thee, who hath been to this place today?'"



SECTION CXII

'Rishyasringa said, 'Here came to-day a religious student with a mass of
hair on his head. And he was neither short nor tall. And he was of a
spirited look and a golden complexion, and endued with eye large as
lotuses; and he was shining and graceful as a god. And rich was his
beauty blazing like the Sun; and he was exceedingly fair with eyes
graceful and black. And his twisted hair was blue-black and neat and long
and of a fragrant scent and tied up with strings of gold. A beautiful
ornament was shining on his neck which looked like lightning in the sky.
And under the throat he had two balls of flesh without a single hair upon
them and of an exceedingly beautiful form. And his waist was slender to a
degree and his navel neat; and smooth also was the region about his ribs.
Then again there shone a golden string from under his cloth, just like
this waist-string of mine. And there was something on his feet of a
wonderful shape which give forth a jingling sound. Upon his wrists
likewise was tied a pair of ornaments that made a similar sound and
looked just like this rosary here. And when he walked, his ornaments
uttered a jingling sound like those uttered by delighted ganders upon a
sheet of water. And he had on his person garments of a wonderful make;
these clothes of mine are by no means beautiful like those. And his face
was wonderful to behold; and his voice was calculated to gladden the
heart; and his speech was pleasant like the song of the male blackbird.
And while listening to the same I felt touched to my inmost soul. And as
a forest in the midst of the vernal season, assumes a grace only when it
is swept over by the breeze, so, O father! he of an excellent and pure
smell looks beautiful when fanned by the air. And his mass of hair is
neatly tied up and remains adhering to the head and forehead evenly
sundered in two. And his two eyes seemed to be covered with wonderful
Chakravaka birds of an exceedingly beautiful form. And he carried upon
his right palm a wonderful globur fruit, which reaches the ground and
again and again leaps up to the sky in a strange way. And he beats it and
turns himself round and whirls like a tree moved by the breeze. And when
I looked at him, O father! he seemed to be a son of the celestials, and
my joy was extreme, and my pleasure unbounded. And he clasped my body,
took hold of my matted hair, and bent down my mouth, and, mingling his
mouth with my own, uttered a sound that was exceedingly pleasant. And he
doth not care for water for washing his feet, nor for those fruits
offered by me; and he told me that such was the religious observance
practised by him. And he gave unto me a number of fruits. Those fruits
were tasteful unto me: these here are not equal to them in taste. They
have not got any rind nor any stone within them, like these. And he of a
noble form gave me to drink water of an exceedingly fine flavour; and
having drunk it, I experienced great pleasu e; and the ground seemed to
be moving under my feet. And these are the garlands beautiful and
fragrant and twined with silken threads that belong to him. And he,
bright with fervent piety, having scattered these garlands here, went
back to his own hermitage. His departure hath saddened my heart; and my
frame seems to be in a burning sensation! And my desire is to go to him
as soon as I can, and to have him every day walk about here. O father,
let me this very moment go to him. Pray, what is that religious
observance which is being practised by him. As he of a noble piety is
practising penances, so I am desirous to live the same life with him. My
heart is yearning after similar observances My soul will be in torment if
I see him not,'"



SECTION CXIII

"Vibhandaka said, 'Those are, O son! Rakshasas. They walk about in that
wonderfully beautiful form. Their strength is unrivalled and their beauty
great And they always meditate obstruction to the practice of penances.
And, O my boy, they assume lovely forms and try to allure by diverse
means. And those fierce beings hurled the saints, the dwellers of the
woods, from blessed regions (won by their pious deeds) And the saint who
hath control over his soul, and who is desirous of obtaining the regions
where go the righteous, ought to have nothing to do with them. And their
acts are vile and their delight is in causing obstruction to those who
practise penance; (therefore) a pious man should never look at them. And,
O son! those were drinks unworthy to be drunk, being as they were
spirituous liquors consumed by unrighteous men. And these garlands, also,
bright and fragrant and of various hues, are not intended for saints.'
Having thus forbidden his son by saying that those were wicked demons,
Vibhandaka went in quest of her. And when by three day's search he was
unable to trace where she was he then came back to his own hermitage. In
the meanwhile, when the son of Kasyapa had gone out to gather fruits,
then that very courtesan came again to tempt Rishyasringa in the manner
described above. And as soon as Rishyasringa had her in sight, he was
glad and hurriedly rushing towards him said, 'Let us go to thy hermitage
before the return of my father.' Then, O king! those same courtesans by
contrivances made the only son of Kasyapa enter their bark, and unmoored
the vessel. And by various means they went on delighting him and at
length came to the side of Anga's king. And leaving then that floating
vessel of an exceedingly white tint upon the water, and having placed it
within sight of the hermitage, he similarly prepared a beautiful forest
known by the name of the Floating Hermitage. The king, however, kept that
only son of Vibhandaka within that part of the palace destined for the
females when of a sudden he beheld that rain was poured by the heavens
and that the world began to be flooded with water. And Lomapada, the
desire of his heart fulfilled, bestowed his daughter Santa on
Rishyasringa in marriage. And with a view to appease the wrath of his
father, he ordered kine to be placed, and fields to be ploughed, by the
road that Vibhandaka was to take, in order to come to his son. And the
king also placed plentiful cattle and stout cowherds, and gave the latter
the following order:

"When the great saint Vibhandaka should enquire of you about his son, ye
must join your palms and say to him that these cattle, and these ploughed
fields belong to his son and that ye are his slaves, and that ye are
ready to obey him in all that he might bid.' Now the saint, whose wrath
was fierce, came to his hermitage, having gathered fruits and roots and
searched for his son. But not finding him he became exceedingly wroth.
And he was tortured with anger and suspected it to be the doing of the
king. And therefore, he directed his course towards the city of Champa
having made up his mind to burn the king, his city, and his whole
territory. And on the way he was fatigued and hungry, when he reached
those same settlements of cowherds, rich with cattle. And he was honoured
in a suitable way by those cowherds and then spent the night in a manner
befitting a king. And having received very great hospitality from them,
he asked them, saying, 'To whom, O cowherds, do ye belong?' Then they all
came up to him and said, 'All this wealth hath been provided for thy
son.' At different places he was thus honoured by that best of men, and
saw his son who looked like the god Indra in heaven. And he also beheld
there his daughter-in-law, Santa, looking like lightning issuing from a
(cloud). And having seen the hamlets and the cowpens provided for his son
and having also beheld Santa, his great resentment was appeased. And O
king of men! Vibhandaka expressed great satisfaction with the very ruler
of the earth. And the great saint, whose power rivalled that of the sun
and the god of fire, placed there his son, and thus spake, 'As soon as a
son is born to thee, and having performed all that is agreeable to the
king, to the forest must thou come without fail.' And Rishyasringa did
exactly as his father said, and went back to the place where his father
was. And, O king of men! Santa obediently waited upon him as in the
firmament the star Rohini waits upon the Moon, or as the fortunate
Arundhati waits upon Vasishtha, or as Lopamudra waits upon Agastya. And
as Damayanti was an obedient wife to Nala, or as Sachi is to the god who
holdeth the thunderbolt in his hand or as Indrasena, Narayana's daughter,
was always obedient to Mudgala, so did Santa wait affectionately upon
Rishyasringa, when he lived in the wood. This is the holy hermitage which
belonged to him. Beautifying the great lake here, it bears holy fame.
Here perform thy ablutions and have thy desire fulfilled. And having
purified thyself, direct thy course towards other holy spots,'"



SECTION CXIV

(Tirtha-yatra Parva continued)

"Vaisampayana said, 'Then, O Janamejaya, the son of Pandu started from
the river Kausiki and repaired in succession to all the sacred shrines.
And, O protector of men, he came to the sea where the river Ganga falls
into it; and there in the centre of five hundred rivers, he performed the
holy ceremony of a plunge. Then, O ruler of the earth, accompanied by his
brothers, the valiant prince proceeded by the shore of the sea towards
the land where the Kalinga tribes dwell."

"Lomasa said, 'There is the land, O Kunti's son, where the Kalinga tribes
dwell. Through it passeth the river Vaitarani, on the banks whereof even
the god of virtue performed religious river, having first placed himself
under the protection of the celestials. Verily, this is the northern
bank, inhabited by saints, suitable for the performance of religious
rites beautified by a hill, and frequented by persons of the regenerate
caste. This spot (in holiness) rivals the path whereby a virtuous man,
fit for going to heaven, repairs to the region inhabited by gods. And
verily at this spot in former times, other saints likewise worshipped the
immortals by the performance of religious rites. And at the very spot it
was that the god Rudra, O king of kings, seized the sacrificial beast and
exclaimed, 'This is my share!' O chief of the descendants of Bharata,
then when the beast was carried away by Siva, the gods spake to him
saying, 'Cast not a covetous glance at the property of others,
disregarding all the righteous rules.' Then they addressed words of
glorification of a pleasing kind to the god Rudra. And they satisfied him
by offering a sacrifice, and paid him suitable honours. Thereupon he gave
up the beast, and went by the path trodden by the gods. Thereupon what
happened to Rudra, learn from me, O Yudhishthira! Influenced by the dread
of Rudra, the gods set apart for evermore, the best allotment out of all
shares, such as was fresh and not stale (to be appropriated by the god).
Whosoever performs his ablutions at this spot, while reciting this
ancient story, beholds with his mortal eyes the path that leads to the
region of the gods.'

"Vaisampayana said, 'Then all the sons of Pandu and likewise the daughter
of Drupada--all of whom were the favoured of Fate--descended to the river
Vaitarani, and made libations to the names of their fathers.'

"Yudhishthira said, 'O Lomasa, how great must be the force of a pious
deed! Having taken my bath at this spot in a proper form, I seem to touch
no more the region inhabited by mortal men! O saint of a virtuous life, I
am beholding all the regions. And this is the noise of the magnanimous
dwellers of the wood, who are reciting their audible prayers.'

"Lomasa said, 'O Yudhishthira, the place whence this noise comes and
reaches thy ears is at the distance of three hundred thousand yojanas, to
be sure. O lord of men, rest thou quiet and utter no word. O king, this
is the divine forest of the Self-existent One, which hath now come to our
view. There, O king, Viswakarma of a dreaded name performed religious
rites. On the mighty occasion of that sacrifice, the Self-existent One
made a gift of this entire earth with all its hilly and forest tracts, to
Kasyapa, by way of gratuity, for ministering as a priest. And then, O
Kuru's son, as soon as that goddess Earth was giving away, she became sad
at heart, and wrathfully spake the following words to that great lord,
the ruler of the worlds, 'O mighty god, it is unworthy of thee to give me
away to an ordinary mortal. And this act of gift on thy part will come to
nothing; (for) here am I going to descend into the bottom of the nether
world.' Then when the blessed saint Kasyapa beheld the goddess Earth,
despondent and sad, he, O protector of men, performed a propitiatory act
calculated to appease her wrath. And then, O Pandu's son, the Earth was
pleased with his pious deed. And she uprose again from within the waters,
and showed herself in the form of a sacred altar. This, O king, is the
spot which distinctly manifests the form of an altar. O great monarch,
ascend over it, and thou wilt gain valour and strength. And, O king, this
is the very altar which reaches as far as the sea, and rests itself upon
its bosom. May good luck be thine, do thou mount hereupon, and of thyself
cross the sea. And while thou this day mountest upon it, I shall
administer the ceremony for averting all evil from thee; for this altar
here, as soon as it gets a mortal's touch, at once enters into the sea.
Salutation to the god who protects the universe! Salutation to thee that
art beyond the universe! O Lord of gods, vouchsafe thy presence in this
sea. O Pandu's son, thou must recite the following words of truth, and
while so reciting, thou must quickly ascend this altar, 'The god of fire,
and the sun, and the organ of generation, and water, and goddess and the
seed of Vishnu, and the navel of nectar. The god of fire is the organ
that generated the (ocean); the earth is thy body; Vishnu deposited the
seed that caused thy being and thou art the navel of nectar.' Thus, O
Pandu's son, the words of truth must be audibly recited, and while so
reciting, one must plunge into the lord of rivers. O most praiseworthy of
Kunti's son, otherwise this lord of waters of divine birth, this best
storehouse of the waters (of the earth), should not be touched, O son of
Kunti, even with the end of a sacred grass.'

"Vaisampayana said, 'Then when the ceremony for averting evil had been
completed in his behalf, the magnanimous Yudhishthira went into the sea,
and having performed all that the saint had bid, repaired to the skirts
of the Mahendra hill, and spent the night at that spot.'"



SECTION CXV

"Vaisampayana said, 'The protector of the earth spent there a single
night, and with his brothers, paid the highest honours to the religious
men. And Lomasa made him acquainted with the names of all of them, such
as the Bhrigus, the Angiras, the Vasishthas, and the Kasyapas. And the
royal saint paid visit to them all and made obeisance to them with joined
palms. And then he asked the valiant Akritavrana, who was a follower of
Parasurama, when will the revered Parasurama show himself to the
religious men here? It is desired on that occasion to obtain a sight of
the descendant of Bhrigu.'

"Akritavrana said, 'Thy journey to this spot is already known to Rama,
whose soul spontaneously knows everything. And he is in every way
well-pleased with thee, and he will show himself readily to thee. And the
saints who practise penances here, are permitted to see him on the
fourteenth and the eighth day of the lunar course. On the morrow at the
end of this very night there will set in the fourteenth day of the lunar
course. On that occasion thou wilt have a sight of him, clad in a sable
deerskin, and wearing his hair in the form of a matted mass."

"Yudhishthira said, Thou hast been a follower of the mighty Rama,
Jamadagni's son; thou must, therefore, have been the eye-witness of all
the deeds achieved by him in former days. I, therefore, request thee to
narrate to me how the members of the military caste were vanquished by
Rama on the field of battle, and what the original cause of those
conflicts was.'

"Akritavrana said, 'With pleasure shall I recite to thee that excellent
story, O Bharata's son, O chief of kings, the story of the godlike deeds
of Rama, the son of Jamadagni, who traced his origin to Bhrigu's race. I
shall also relate the achievements of the great ruler of the Haihaya
tribe. That king, Arjuna by name, the mighty lord of the Haihaya tribe
was killed by Rama. He, O Pandu's son, was endued with a thousand arms;
and by the favour of Dattatreya he likewise had a celestial car made of
gold. And, O protector of the earth, his rule extended over the entire
animated world, wheresoever located on this earth. And the car of that
mighty monarch could proceed everywhere in an unobstructed course. And
grown resistless by the virtue of a granted boon, he ever mounted on that
car, trampled upon gods and Yakshas and saints on all sides round. And
all the born beings wheresoever placed, were harassed by him. Then the
celestials and the saints of a rigidly virtuous life, met together, and
thus spake to Vishnu, the god of gods, the slayer of demons, and
possessed of prowess that never failed, saying. 'O blessed and revered
lord, for the purpose of preserving all the born beings, it is necessary
that Arjuna should be killed by thee.' And the mighty ruler of the
Haihaya tribe placing himself on his celestial car, affronted Indra,
while that deity was enjoying himself with Sachi, his queen. Then, O
Bharata's son, the blessed and the revered god (Vishhnu) held a
consultation with Indra, with a view to destroying Kartavirya's son. And
on that occasion, all that was for the good of the world of beings, was
communicated by the lord of gods; and the blessed god worshipped by the
world, to do all that was necessary, went to the delightful Vadari wood
which was his own chosen retreat for practising penances. And at this
very time there lived on the earth a mighty monarch in the land of
Kanyakuvja, a sovereign whose military force was exceedingly great. And
his name of Gadhi was famous in the world. He, however, betook himself to
a forest-life. And while he was dwelling in the midst of the wood, there
was born to him a daughter beautiful as a nymph of heaven. And Richika,
the son of Bhrigu, asked for her to be united with himself in marriage.
And then Gadhi spake to that Brahmana, who led a rigidly austere life,
saying. There is a certain family custom in our race; it hath been
founded by my ancestors of a bygone age. And, O most excellent of the
sacerdotal caste, be it known to thee that the intending bridegroom must
offer a dowry consisting of a thousand fleet steeds, whose colour must be
brown and every one of whom must possess a single sable car. But, O
Bhrigu's son, a reverend saint like thee cannot be asked to offer the
same. Nor can my daughter be refused to a magnanimous saint of thy
(exalted) rank.' Thereupon Richika said, 'I will give thee a thousand
fleet steeds, brown in hue and possessing a single sable car; let thy
daughter be given in marriage to me.'

"Akritavrana said. Thus having given his word, O king, he went and said
to Varuna, 'Give me a thousand fleet steeds brown in colour, and each
with one black ear. I want the same as dowry for my marriage.' To him
Varuna forthwith gave a thousand steeds. Those steeds had issued out of
the river Ganga; hence the spot hath been named: The horse's landing
place. And in the city of Kanyakuvja, the daughter of Gadhi, Satyavati by
name, was given in marriage; and the gods themselves were of the party of
the bride. Richika, the most excellent of the sacerdotal caste, thus
procured a thousand steeds, and had a sight of the dwellers of heaven and
won a wife in the proper form. And he enjoyed himself with the girl of
slender waist, and thus gratified all the wishes and desire that he ever
had. And when the marriage had been celebrated, O king, his father Bhrigu
came on a visit to see him and his wife; and he was glad to see his
praiseworthy son. And the husband and wife together paid their best
respects to him, who was worshipped by all the gods. And when he had
seated himself, they both with joined palms, stood near him, in order
that they might to his bidding. And then the revered saint, Bhrigu, glad
at heart, thus spoke to his daughter-in-law, saying, 'O lovely daughter,
as for a boon I am ready to grant thee any object of thy wish.' And there
upon she asked for his favour in this, that a son might be born to both
herself and her mother. And he vouchsafed the favour thus asked for.'

"Bhrigu said, 'During the days that your season lasts, thou and thy
mother must take a bath, with the ceremony for bringing forth a male
child. And ye two must then separately embrace two different trees--she a
peepal tree, and thou a fig tree. And, O dutiful girl, here are two pots
of rice and milk, prepared by me with the utmost care. I having ransacked
the whole universe to find the drugs, the essence whereof hath been
blended with this milk and rice. It must be taken as food with the
greatest care.' And saying this, he vanished from sight. The two ladies,
however, made an interchange both in the matter of the pots of rice, and
likewise as regards the trees (to be embraced by each). Then after the
lapse of very many days, the revered saint, once more came. And he came
knowing (what had happened) by his attribute of divine knowledge. Then
Bhrigu possessed of mighty strength, spake to Satyavati, his
daughter-in-law, saying, 'O dutiful girl! O my daughter of a lovely brow,
the wrong pot of rice thou tookest as food. And it was the wrong tree
which was embraced by thee. It was thy mother who deluded thee. A son
will be born of thee, who, though of the priestly caste, will be of a
character fit for the military order; while a mighty son will be born of
thy mother, who, though by birth a Kshatriya will assume a life suitable
to the sacerdotal order. And his power will be great, and he will walk on
the path trodden by righteous men.' Then she entreated her father-in-law
again and again, saying, 'Let not my son be of this character; but let my
grandson be such.' And, O Pandu's son, he replied, 'So let it be!' And
thus he was pleased to grant her prayer. Then she brought forth on the
expected day a son by name Jamadagni. And this son of Bhrigu was endowed
with both splendour and grace. And he grew in years and in strength, and
excelled he other saints in the proficiency of his Vaidik lore. O
chieftain of Bharata's race, to him, rivalling in lustre the author of
light (the sun), came spontaneously and without instruction the knowledge
of the entire military art and of the fourfold missile arms.'"



SECTION CXVI

"Akritavrana said, 'Jamadagni devoted himself to the study of the Veda
and the practice of sacred penances, and became famous for his great
austerities. Then he pursued a methodical course of study and obtained a
mastery over the entire Veda. And, O king, he paid a visit to Prasenajit
and solicited the hand of Renuka in marriage. And this prayer was granted
by the king. And the delight of Bhrigu's race having thus obtained Renuka
for his wife, took his residence with her in a hermitage, and began to
practice penances, being assisted by her. And four boys were born of her,
with Rama for the fifth. And although the youngest, Rama was superior to
all in merit. Now once upon a time, when her sons had gone out for the
purpose of gathering fruits, Renuka who had a pure and austere life, went
out to bathe. And, O king, while returning home, she happened to cast her
glance towards the king of Martikavata, known by the name of Chitraratha.
The king was in the water with his wives, and wearing on his breast a
lotus wreath, was engaged in sport. And beholding his magnificent form,
Renuka was inspired with desire. And this unlawful desire she could not
control, but became polluted within the water, and came back to the
hermitage frightened at heart. Her husband readily perceived what state
she was in. And mighty and powerful and of a wrathful turn of mind, when
he beheld that she had been giddy and that the lustre of chastity had
abandoned her, he reproached her by crying out 'Fie!' At that very moment
came in the eldest of Jamadagni's sons, Rumanvan; and then, Sushena, and
then, Vasu, and likewise, Viswavasu. And the mighty saint directed them
all one by one to put an end to the life of their mother. They, however,
were quite confounded and lost heart. And they could not utter a single
word. Then he in ire cursed them. And on being cursed they lost their
sense and suddenly became like inanimate objects, and comparable in
conduct to beasts and birds. And then Rama, the slayer of hostile heroes,
came to the hermitage, last of all. Him the mighty-armed Jamadagni, of
great austerities, addressed, saying, 'Kill this wicked mother of thine,
without compunction, O my son.' Thereupon Rama immediately took up an axe
and therewith severed his mother's head. Then, O great king, the wrath of
Jamadagni of mighty soul, was at once appeased; and well-pleased, he
spake the following words, 'Thou hast, my boy, performed at my bidding
this difficult task, being versed in virtue. Therefore, whatsoever wishes
there may be in thy heart, I am ready to grant them all. Do thou ask me.'
Thereupon Rama solicited that his mother might be restored to life, and
that he might not be haunted by the remembrance of this cruel deed and
that he might not be affected by any sin, and that his brothers might
recover their former state, and that he might be unrivalled on the field
of battle, and that he might obtain long life. And, O Bharata's son,
Jamadagni, whose penances were the most rigid, granted all those desires
of his son. Once, however, O lord, when his sons had gone out as before,
the valourous son of Kartavirya, the lord of the country near the shore
of the sea, came up to the hermitage. And when he arrived at that
hermitage, the wife of the saint received him hospitably. He, however,
intoxicated with a warrior's pride, was not at all pleased with the
reception accorded to him, and by force and in defiance of all
resistance, seized and carried off from that hermitage the chief of the
cows whose milk supplied the sacred butter, not heeding the loud lowing
of the cow. And he wantonly pulled down the large trees of the wood. When
Rama came home, his father himself told him all that had happened. Then
when Rama saw how the cow was lowing for its calf, resentment arose in
his heart. And he rushed towards Kartavirya's son, whose last moments had
drawn nigh. Then the descendant of Bhrigu, the exterminator of hostile
heroes, put forth his valour on the field of battle, and with sharpened
arrows with flattened tips, which were shot from a beautiful bow, cut
down Arjuna's arms, which numbered a thousand, and were massive like
(wooden) bolts for barring the door. He, already touched by the hand of
death, was overpowered by Rama, his foe. Then the kinsmen of Arjuna,
their wrath excited against Rama, rushed at Jamadagni in his hermitage,
while Rama was away. And they slew him there; for although his strength
was great, yet being at the time engaged in penances, he would not fight.
And while thus attacked by his foes, he repeatedly shouted the name of
Rama in a helpless and piteous way. And, O Yudhishthira, the sons of
Kartavirya shot Jamadagni, with their arrows, and having thus chastised
their foe, went their way. And when they had gone away, and when
Jamadagni had breathed his last, Rama, the delight of Bhrigu's race,
returned to the hermitage, bearing in his arms, fuel for religious rites.
And the hero beheld his father who had been put to death. And grieved
exceedingly he began to bewail the unworthy fate that had laid his father
low."



SECTION CXVII

"Rama said, 'The blame is mine, O father, that like a stag in the wood,
thou hast been shot dead with arrows, by those mean and stupid
wretches--the sons of Kartavirya. And O father, virtuous and unswerving
from the path of righteousness and inoffensive to all animated beings as
thou wert, how came it to be permitted by Fate that thou shouldst die in
this way? What an awful sin must have been committed by them, who have
killed thee with hundreds of sharpened shafts, although thou wert an aged
man, and engaged in penances at the time and absolutely averse to
fighting with them. With what face will those shameless persons speak of
this deed of theirs to their friends and servants, viz., that they have
slain an unassisted and unresisting virtuous man?--O protector of men,
thus he, great in penance, bewailed much in a piteous manner, and then
performed the obsequies of his departed sire. And Rama, the conqueror of
hostile cities, cremated his father on the funeral pyre, and vowed, O
scion of Bharata's race, the slaughter of the entire military caste, and
of exceeding strength in the field of battle, and possessed of valour
suited to a heroic soul, and comparable to the god of death himself, he
took up his weapon in wrathful mood, and singlehanded put Kartavirya's
sons to death. And, O chieftain of the military caste, Rama, the leader
of all capable of beating their foes, thrice smote down all the
Kashatriya followers of Kartavirya's sons. And seven times did that
powerful lord exterminate the military tribes of the earth. In the tract
of land, called Samantapanchaka five lakes of blood were made by him.
There the mightiest scion of Bhrigu's race offered libations to his
forefathers--the Bhrigus, and Richika appeared to him in a visible form,
and spake to him words of counsel. Then the son of Jamadagni of dreaded
name, performed a mighty sacrifice and gratified the lord of the
celestials, and bestowed the earth to the ministering priests. And, O
protector of human beings, he raised an altar made of gold, ten Vyamas in
breadth and nine in height, and made a gift of the same to the
magnanimous Kasyapa. Then at Kasyapa's bidding the Brahamanas divided the
altar into a number of shares, and thus they became reputed as the
Khandavayamas (share takers). And the exterminator of the military race
possessed of immense strength, bestowed the earth upon the high-souled
Kasyapa, and then became engaged in penance of an exceedingly severe
form. He now dwells in this Mahendra, monarch of hills. Thus did
hostilities arise between him and the members of the military caste,--all
of them who dwell on this earth; and Rama, endowed with immense strength,
in this way subdued the entire world.'

"Vaisampayana said, 'Then on the fourteenth day of the moon, the
mighty-souled Rama at the proper hour showed himself to those members of
the priestly caste and also to the virtuous king (Yudhishthira) and his
younger brothers. And, O king of kings, the lord together with his
brothers, worshipped Rama, and, O most righteous of the rulers of men,
the very highest honours were paid by him to all those members of the
twice-born class. And after worshipping Jamadagni's son and having
received words of praise from him, at his direction he spent the night on
the Mahendra hill, and then started on his journey towards the southern
regions.'"



SECTION CXVIII

Vaisampayana said, "The magnanimous monarch pursued his journey, and at
different spots on the shore of the sea visited the various bathing
places, all sacred and pleasant and frequented by men of the sacerdotal
caste. And O son of Parikshit! He in proper form took his bath in them
together with his younger brothers and then went to an excellent river,
the holiest of all. There also the magnanimous king, took his plunge, and
offered libations to his forefathers and the gods, and distributed riches
to the leaders of the twice-born class. Then he went to the Godavari, a
river that falls directly into the sea. There he was freed from his sins.
And he reached the sea in the Dravida land, and visited the holy spot
passing under Agastya's name, which was exceedingly sacred and
exceptionally pure. And the valiant king visited the feminine sacred
spots. Here he listened to the story of that well-known feat which was
achieved by Arjuna, chief of all wielders of the bow, and which was
beyond the power of human beings to perform. And here he was praised by
the highest members of the saintly class, and the son of Pandu
experienced the greatest delight. And, O protector of the earth! the
ruler of the world, accompanied by Krishna bathed in those holy spots,
and speaking of Arjuna's valour in laudatory terms delightfully spent his
time in the place. Then he gave away thousands of cows at those holy
spots on the coast of the sea; and with his brothers narrated well
pleased how Arjuna had made a gift of kine. And he, O king! visited one
by one those holy places on the coast of the sea and many other sacred
spots, and thus fulfilled his heart's desire, till he came to the holiest
of all known by the name of Suparaka. Then having crossed a certain tract
on the coast of the sea, he reached a forest celebrated on earth. There
the deities had practised asceticism in former days, and likewise
virtuous rulers of men had performed sacrificial rites. There he,
possessed of long and lusty arms, beheld the celebrated altar of
Richika's son, who was the foremost of all wielders of the bow. And the
altar was girt round by hosts of ascetics, and was fit to be worshipped
by persons of a virtuous life. Then the king beheld the holy and
delightful shrines of all the gods and of the Vasus, and of the hosts of
wind and of the two celestial physicians and of Yama, son of the sun and
of the lord of riches, and of Indra, and of Vishnu, and of the lord
Creator and of Siva, and of the moon, and of the author of day, and of
the lord of waters, and of the host of Sadhyas, and of Brahma, and of the
forefathers, and of Rudra together with all his followers, and of the
goddess of learning, and of the host of Siddhas, and of many immortal
holy gods besides. And in those shrines the king observed various fasts,
and gave away large quantities of gems. He plunged his body in all the
holy spots, and then came again to Surparaka. And he by the same
landing-place of the sea again proceeded with his uterine brothers and
came over to the holy spot Prabhasa, whereof fame hath been spread by
mighty Brahmanas throughout the world. There he, possessed of a pair of
large red eyes, washed himself with all his younger brothers, and offered
libations to the forefathers and the celestial hosts; and so did Krishna
and all those Brahmanas together with Lomasa. For twelve days he
subsisted upon air and water. And he performed ablutions for days and
nights and surrounded himself with fires kindled on all sides. Thus that
greatest of all virtuous men engaged himself in asceticism. While he was
acting thus, information reached both Valarama and Krishna that the king
was practising penances of a most austere form and these two leaders of
the entire Vrishni tribe accompanied with troops came to Yudhishthira of
Ajamidha's race. And when the Vrishnis beheld that the sons of Pandu lay
down on the ground, their bodies besmeared all over with dirt and when
they beheld the daughter of Drupada in a sad state, their grief was great
and they could not refrain from breaking out in loud lamentations. Then
the king, whose courage was such that misfortune never could cast him
down, cordially met Rama and Krishna and Samva, Krishna's son, and the
grand-son of Sini and other Vrishnis, and paid honour to them in a
suitable form. And they also in return paid honour to all the sons of
Pritha, and were similarly honoured by Pandu's sons. And they seated
themselves round about Yudhishthira, as round Indra, O king! are seated
the celestial hosts. And highly pleased, he recounted to them all the
machinations of his adversaries, and how also he had resided in the
forest, and how Arjuna had gone to Indra's abode in order to learn the
science of arms--all this he related with a gladdened heart. And they
were happy to learn all this news from him; but when they saw the
Pandavas so exceedingly lean, the majestic and magnanimous Vrishnis could
not forbear shedding tears, which spontaneously gushed from their eyes on
account of the agony they felt."



SECTION CXIX

Janamejaya said, "O thou of ascetic wealth! when the sons of Pandu and
the Vrishnis reached the holy spot Prabhasa, what did they do and what
conversation was held there by them, for all of them were of mighty
souls, proficient in all the branches of science and both the Vrishnis
and the sons of Pandu held one another in friendly estimation."

Vaisampayana said, "When the Vrishnis reached the holy spot Prabhasa, the
sacred landing-place on the coast of the sea, they surrounded the sons of
Pandu and waited upon them. Then Valarama, resembling in hue the milk of
the cow and the Kunda flower and the moon and the silver and the lotus
root and who wore a wreath made of wild flowers and who had the
ploughshare for his arms, spake to the lotuseyed one, saying, 'O Krishna,
I do not see that the practice of virtue leads to any good or that
unrighteous practices can cause evil, since the magnanimous Yudhishthira
is in this miserable state, with matted hair, a resident of the wood, and
for his garment wearing the bark of trees. And Duryodhana is now ruling
the earth, and the ground doth not yet swallow him up. From this, a
person of limited sense would believe a vicious course of life is
preferable to a virtuous one. When Duryodhana is in a flourishing state
and Yudhishthira, robbed of his throne, is suffering thus, what should
people do in such a matter?--This is the doubt that is now perplexing all
men. Here is the lord of men sprung from the god of virtue, holding fast
to a righteous path, strictly truthful and of a liberal heart. This son
of Pritha would give up his kingdom and his pleasure but would not swerve
from the righteous path, in order to thrive. How is it that Bhishma and
Kripa and the Brahmana Drona and the aged king, the senior member of the
house, are living happily, after having banished the sons of Pritha? Fie
upon the vicious-minded leaders of Bharata's race! What will that sinner,
the chieftain of the earth, say to the departed forefathers of his race,
when the wretch will meet them in the world to come? Having hurled from
the throne his in-offensive sons, will he be able to declare that he had
treated them in a blameless way? He doth not now see with his mind's eye
how he hath become so sightless, and on account of what act he hath grown
blind among the kings of this entire earth. Is it not because he hath
banished Kunit's son from his kingdom? I have no doubt that
Vichitravirya's son, when he with his sons perpetrated this inhuman act,
beheld on the spot where dead bodies are burnt, flowering trees of a
golden hue. Verily he must have asked them, when those stood before him
with their shoulders projected forward towards him, and with their large
red eyes staring at him, and he must have listened to their evil advice,
since he fearlessly sent away Yudhishthira to the forest, who had all his
weapons of war with him and was borne company by his younger brothers.
This Bhima here, whose voracious appetite is like that of a wolf, is able
to destroy with the sole strength of his powerful arms, and without the
help of any weapons of war, a formidable array of hostile troops. The
forces in the field of battle were utterly unmanned on hearing his
war-cry. And now the strong one is suffering from hunger and thirst, and
is emaciated with toilsome journeys. But when he will take up in his hand
arrows and diverse other weapons of war, and meet his foes in the field
of battle, he will then remember the sufferings of his exceedingly
miserable forest-life, and kill his enemies to a man: of a certainty do I
anticipate this. There is not throughout the whole world a single soul
who can boast of strength and prowess equal to his. And his body, alas!
is emaciated with cold, and heat and winds. But when he will stand up for
fight, he will not leave a single man out of his foes. This powerful
hero, who is a very great warrior when mounted on a car--this Bhima, of
appetite rivalling a wolf's conquered single-handed all the rulers of men
in the east, together with, those who followed them in battle; and he
returned from those wars safe and uninjured. And that same Bhima,
miserably dressed in the bark of trees, is now leading a wretched life in
the woods. This powerful Sahadeva vanquished all the kings in the south;
those lords of men who had gathered on the coast of the sea,--look at him
now in an anchorite's dress. Valiant in battle Nakula vanquished
single-handed the kings who ruled the regions towards the west,--and he
now walks about the wood, subsisting on fruit and roots, with a matted
mass of hair on the head, and his body besmeared all over with dirt. This
daughter of a king, who is a great soldier when mounted on a car, took
her rise from beneath the altar, during the pomp of sacrificial rites.
She hath been always accustomed to a life of happiness; how is she now
enduring this exceedingly miserable life in this wood! And the son of the
god of virtue,--virtue which stands at the head of all the there pursuits
of life--and the son of the wind-god and also the son of the lord of
celestials, and those two sons of the celestial physicians,--being the
sons of all those gods and always accustomed to a life of happiness, how
are they living in this wood, deprived of all comforts? When the son of
Virtue met with defeat, and when his wife, his brothers, his followers,
and himself were all driven forth, and Duryodhana began to flourish, why
did not the earth subside with all its hills?"



SECTION CXX

Satyaki said, "O Rama! this is not the time of lamentation; let us do
that which is proper and suited to the present occasion, although
Yudhishthira doth not speak a single word. Those who have persons to look
after their welfare do not undertake anything of themselves; they have
others to do their work, as Saivya and others did for Yayati. Likewise, O
Rama! those who have appointed functionaries to undertake their work on
their own responsibility, as the leaders of men, they may be said to have
real patrons, and they meet with no difficulty, like helpless beings. How
is it that when the sons of Pritha have for their patrons these two men,
Rama and Krishna, and the two others, Pradyumna and Samva, together with
myself,--these patrons being able to protect all the three worlds,--how
is it that the son of Pritha is living in the wood with his brothers? It
is fit that this very day the army of the Dasarhas should march out,
variously armed and with checkered mails. Let Dhritarashtra's sons be
overwhelmed with the forces of the Vrishinis and let them go with their
friends to the abode of the god of death. Let him alone who wields the
bow made of the horn (Krishna), thou alone, if roused, wouldst be able to
surround even the whole of this earth. I ask thee to kill Dhritarashtra's
son with all his men, as the great Indra, the lord of the gods kill
Vritra. Arjuna, the son of Pritha, is my brother, and also my friend, and
also my preceptor, and is like the second self of Krishna. It is for this
that men desire for a worthy son, and that preceptor seeks a pupil who
would contradict him not. It is for this that the time is come for that
excellent work, which is the best of all tasks and difficult to perform.
I shall baffle Duryodhana's volleys of arms by my own excellent weapons.
I shall overpower all in the field of battle. I shall in my wrath cut off
his head with my excellent shafts, little inferior to snakes and poison
and fire. And with the keen edge of my sword, I shall forcibly sever his
head from the trunk, in the field of battle; then I shall kill his
followers, and Duryodhana, and all of Kuru's race. O son of Rohini! let
the followers of Bhima look at me with joy at their heart, when I shall
keep up the weapons of war in the field of battle, and when I shall go on
slaying all the best fighting men on the side of the Kurus, as at the end
of time fire will burn vast heaps of straw. Kripa and Drona and Vikarna
and Kama are not able to bear the keen arrows shot by Pradyumna. I know
the power of Arjuna's son--he conducts himself like the son of Krishna in
the field of battle. Let Samva chastise by the force of his arms
Dussasana; let him destroy by force Dussasana and his charioteer and his
car. In the field of battle when the son of Jamvavati becomes
irresistible in fight, there is nothing which can withstand his force.
The army of the demon Samvara was speedily routed by him when only a boy.
By him was killed in fight Asvachakra, whose thighs were round, and whose
muscular arms were of exceeding length. Who is there that would be able
to go forward to the car of Samva, who is great in fight, when mounted on
a car? As a mortal coming under the clutches of death can never escape;
so who is there that once coming under his clutches in the field of
battle, is able to return with his life? The son of Vasudeva will burn
down by the volleys of his fiery shafts all the hostile troops, and those
two warriors, Bhishma and Drona,--who are great on a car, and Somadatta
surrounded by all his sons. What is there in all the world including the
gods, which Krishna cannot encounter on an equal footing, when he takes
up the weapons of war, wields in his hands excellent arrows, arms himself
with his dice, and thus becomes unrivalled in fight? Then let Aniruddha
also take up in his hand his buckler and sword, and let him cover the
surface of the earth with Dhritarashtra's sons, their heads separated
from their trunks, their bodies devoid of all consciousness as in a
sacrificial rite the altar is overspread with sacred grass placed upon
the same. And Gada and Uluka, and Vahuka and Bhanu and Nitha and the
young Nishatha valiant in battle and Sarana, and Charudeshna,
irresistible in war, let them perform feats befitting their race. Let the
united army of the Satwatas and Suras, together with the best soldiers of
the Vrishnis, the Bhojas, and the Andhakas, kill those sons of
Dhritarashtra in the field of battle and let them swell their expanded
fame throughout the world. Then let Abhimanyu rule the world so long as
this most excellent of virtuous men, the magnanimous Yudhishthira, may be
engaged in fulfilling his vow,--the vow that was accepted and declared by
him, the most righteous of Kuru's race, on the occasion of the famous
play at dice. Afterwards the virtuous king will protect the earth, all
his foes defeated in battle by shafts which will be discharged by us.
Then there will remain no sons of Dhritarashtra on earth,--nor the son of
the charioteer (Kama). This is the most important work for us to do, and
this will surely lead to fame."

"Krishna said, 'O scion of the race of Madhu! no doubt what thou sayest
is true; we accept thy words, O thou of courage that is never weak! But
this bull of the Kuru race (Yudhishthira) would never accept the
sovereignty of the earth, unless it were won by the prowess of his own
arms. Neither for the sake of pleasure, nor from fear, nor from
covetousness, would Yudhishthira ever renounce the rules of the caste;
nor would these two heroes, who are mighty, when mounted on a car--Bhima
and Arjuna; nor the twin brothers, nor Krishna, the daughter of Drupada.
He possessing the appetite of a wolf (Bhima), and the winner of riches
(Arjuna), are both unrivalled in fight throughout the world. And why
should not this king rule over the entire world when he hath the two sons
of Madri to espouse his cause? The high-souled ruler of Panchala together
with the Kekaya king, and we also should put forth our united strength,
and then would the enemies of Yudhisthira be annihilated.'"

"Yudhishthira said, 'It is not strange that thou shouldst speak thus, O
scion of Madhu's race! but to me truth seems to be the first
consideration, above that of my sovereign power itself. But it is Krishna
alone who precisely knoweth what I am; and it is I alone who precisely
know what Krishna (really) is. O thou endued with valour! O scion of
Madhu's race! as soon as he will perceive that the time is come for feats
of bravery, then, O most valiant of Sini's race, he also of beautiful
hair (Krishna) will defeat Suyodhana. Let the brave men of the Dasarha
race go back today. They are my patrons; and the foremost of human
beings, they have visited me here. O ye of immeasurable strength! never
fall off from the path of virtue. I shall see you again, when ye will be
happily gathered together.'

"Then after mutual greeting and obeisance to seniors, and having embraced
the youthful, those valiant men of the Yadu race and the sons of Pandu
separated. And the Yadus reunited to their home; and the Pandavas
continued their journey to the sacred spots. Then having parted with
Krishna, the virtuous king, accompanied by his brothers and servants, and
also by Lomasa, went to the sacred river Payosini. Its fine landing place
was constructed by the king of Vidarbha. And he began to dwell on the
banks of the Payosini, whose waters were mingled with the distilled Soma
juice. There the high-souled Yudhishthira was greeted with excellent
laudatory, terms by numerous leaders of the twice-born class, who were
delighted to see him there."



SECTION CXXI

Lomasa said, "O king! when the Nriga performed a sacrifice here, he
gratified Indra, the demolisher of hostile cities, by offering the Soma
juice. And Indra was refreshed and was very much pleased. Here the gods
together with Indira, and the protectors of all born beings, celebrated
sacrifices of various kinds on a large scale, and paid abundant
gratuities to the ministering priests. Here king Amurtarayasa, the lord
of the world, satisfied Indra, the holder of the thunderbolt, by the
offer of the Soma juice, when seven horse-sacrifices were performed by
that king. The articles which in other sacrificial rites are uniformly
made of the timber, wood and of earth, were all made of gold in the seven
sacrifices performed by him. And it is said that in all those rites,
seven sets of stakes, rings for the sacrificial stakes, spots, ladles,
utensils, spoons were prepared by him. On each sacrificial stake, seven
rings were fastened at the top. And, O Yudhishthira! the celestials
together with Indira, themselves erected the sacrificial stakes of
shining gold which had been prepared for his sacred rites. In all those
magnificent sacrifices instituted by Gaya, the protector of the earth,
Indira, was delighted by drinking the Soma juice, and the ministering
priests were gratified with the gratuities paid to them. And the priests
obtained untold wealth counted out to them. And as the sand-grains of the
earth, or as the stars in the sky, or as the rain-drops when it raineth,
cannot be counted by anyone, so the wealth Gaya gave away was incapable
of being counted by figures. So untold was the wealth, O great king! that
was given to the ministering priests in all those seven sacrifices that
even the above-mentioned objects might be counted by figures, but the
gratuities bestowed by him whose largeness exceeded all that was known
before were not capable of being counted by figures. And images of the
goddess of speech were made of gold by the sculptor of the gods;--and the
king gratified the members of the sacerdotal caste, who had arrived from
all the cardinal points, by making presents to them of those images, of
gold. O protector of men! when the high-souled Gaya performed his
sacrificial rites, he erected sacrificial piles at so many different
spots that but little space was left on the surface of the earth. And, O
scion of Bharata's race! he by that sacred act attained the regions of
Indra. Whoever should bathe in the river, Payosini, would go to the
regions attained by Gaya. Therefore, O lord of kings! O unswerving
prince! thou and thy brothers should bathe in this river; then, O
protector of the earth, thou wilt be freed from all these sins."

Vaisampayana said, "O most praiseworthy of men! Yudhishthira with his
brothers performed ablutions in the Payosini river. Then, O sinless
prince! the powerful monarch together with his brothers, journeyed to the
hill of sapphires and the great river Narmada. The blessed saint Lomasa
there named to him all the delightful holy spots and all the sacred
shrines of the celestials. Then he with his brothers visited those
places, according to his desire and convenience. And at various places
Brahmanas by thousands received gifts from him."

"Lomasa said, 'O son of Kunti! one who visits the sapphire Hill and
plunges his body in the river Narmada attains the regions inhabited by
the celestials and kings. O most praiseworthy of men! this period is the
junction between the Treta and the Kali age, O Kunti's son! This is the
period when a person gets rid of all his sins. O respected sir! this is
the spot where Saryati performed sacrificial rites, wherein Indra
appeared in a visible form and drank the Soma juice, with the two
celestial physicians. And Bhrigu's son of severe austerities conceived
anger towards the great Indra; and the mighty Chyavana paralysed Indra,
and for his wife obtained the princess, Sukanya.'"

"Yudhishthira said, 'How was the chastiser of the demon Paka, the god
possessed of the six attributes, paralysed by Chyavana? And for what
reason did the mighty saint conceive wrath towards Indra? And how, O
Brahmana! did he raise the celestial physicians to the rank of the
drinkers of Soma? All this, precisely as it happened, thy venerable self
will be pleased to recount to me.'"



SECTION CXXII

"Lomasa said, 'A son was born to the great saint Bhrigu, Chyavana by
name. And he, of an exceedingly resplendent form, began to practise
austerities by the side of yonder lake. And, O Pandu's son! O protector
of men! he of mighty energy assumed the posture called Vira, quiet and
still like an inanimate post, and for a long period, remained at the same
spot of ground. And he was turned into an anthill covered over with
creepers. And after the lapse of a long period, swarms of ants enveloped
him. And covered all over with ants, the sagacious saint looked exactly
like a heap of earth. And he went on practising austerities, enveloped on
all sides with that ant-hill. Now after the lapse of a long space of
time, that ruler of earth, Saryati by name, for amusement visited this
pleasant and excellent lake. With him were four thousand females,
espoused by him, O son of Bharata's race! there was also his only
daughter endued with beautiful brows, named Sukanya. She surrounded by
her maids, and decked out with jewels fit for the celestials, while
walking about, approached the anthill where Bhrigu's son was seated. And
surrounded by her maids, she began to amuse herself there, viewing the
beautiful scenery, and looking at the lofty trees of the wood. And she
was handsome and in the prime of her youth; and she was amorous and bent
on frolicking. And she began to break the twigs of the forest trees
bearing blossoms. And Bhrigu's son endued with intelligence beheld her
wandering like lightning, without her maids, and wearing a single piece
of cloth and decked with ornaments. And seeing her in the lone forest,
that ascetic of exceeding effulgence was inspired with desire. And that
regenerate Rishi possessing ascetic energy, who had a low voice, called
the auspicious one,--but she heard him not. Then seeing the eyes of
Bhrigu's son from the ant-hill, Sukanya from curiosity and losing her
sense, said, 'What is this?'--and with thorns pierced the eyes (of the
Rishi). And as his eyes being pierced by her, he felt exceeding pain and
became wroth. And (from anger) he obstructed the calls of nature of
Saryati's forces. And on their calls of nature being obstructed, the men
were greatly afflicted. And seeing this state of things, the king asked.
'Who is it that hath done wrong to the illustrious son of Bhrigu, old and
ever engaged in austerities and of wrathful temper? Tell me quick if ye
know it'. The soldiers (thereupon) answered him saying, 'We do not know
whether any one hath done wrong to the Rishi. Do thou, as thou list, make
a searching enquiry into the matter. Thereupon that ruler of earth, using
(as he saw occasion) both menace and conciliation, asked his friends
(about the circumstance). But they too did not know anything. Seeing that
the army was distressed owing to the obstruction of the calls of nature,
and also finding her father aggrieved, Sukanya said, 'Roving in the
forest, I lighted in the ant-hill here upon some brilliant substance.
Thereupon taking it for a glow-worm I neared it, and pierced it (with
thorns); Hearing this Saryati immediately came to the ant-hill, and there
saw Bhrigu's son, old both in years and austerities. Then the lord of
earth with joined hands, besought (the ascetic) saying, 'It behoveth thee
to forgive what my daughter through ignorance and greenness, hath done
unto thee." Chyavana the son of Bhrigu, addressed the monarch saying,
'Disregarding me, this one, filled with pride hath pierced my eyes. Even
her, O king, endued with beauty and who was bereft of her senses by
ignorance and temptation--even thy daughter would I have for my bride, I
tell thee truly, on this condition alone will I forgive thee.'

Lomasa said, "Hearing the words of the sage, Saryati, without pausing,
bestowed his daughter on the high-souled Chyavana. Having received the
hand of that girl, the holy one was pleased with the king. And having won
the Rishi's grace, the king went to his city, accompanied by his troops.
And the faultless Sukanya also having obtained that ascetic for her
husband, began to tend him, practising penances, and observing the
ordinance. And that one of a graceful countenance, and void of guile
worshipped Chyavana, and also ministered unto guests, and the sacred
fire."



SECTION CXXIII

"Lomasa said, 'Once on a time, O king, those celestials, namely the twin
Aswins, happened to behold Sukanya, when she had (just) bathed, and when
her person was bare. And seeing that one of excellent limbs, and like
unto the daughter of the lord of celestials, the nose-born Aswins neared
her, and addressed her, saying, 'O thou of shapely thighs, whose daughter
art thou? And what doest thou in this wood? O auspicious one, O thou of
excellent grace, we desire to know this, do thou therefore tell us.'
Thereupon she replied bashfully unto those foremost of celestials. 'Know
me as Sarayati's daughter, and Chyavana's wife.' Thereat the Aswins again
spake unto her, smiling. 'What for, O fortunate one, hath thy father
bestowed thee on a person who is verging on death? Surely, O timid girl,
thou shinest in this wood like lightning. Not in the regions of the
celestials themselves, O girl, have our eyes lighted on thy like. O
damsel, unadornedand without gay robes as thou art, thou beautifiest this
wood exceedingly. Still, O thou of faultless limbs, thou canst not look
so beautiful, when (as at present) thou art soiled with mud and dirt, as
thou couldst, if decked with every ornament and wearing gorgeous apparel.
Why, O excellent girl in such plight servest thou a decrepit old husband,
and one that hath become incapable of realising pleasure and also of
maintaining thee, O thou of luminous smiles? O divinely beautiful damsel,
do thou, forsaking Chyavana accept one of us for husband. It behoveth
thee not to spend thy youth fruitlessly.'"

"Thus addressed Sukanya answered the celestials saying. 'I am devoted to
my husband, Chyavana: do ye not entertain any doubts (regarding my
fidelity). Thereupon they again spake unto her, 'We two are the celestial
physicians of note. We will make thy lord young and graceful. Do thou
then select one of us, viz., ourselves and thy husband,--for thy partner.
Promising this do thou, O auspicious one, bring hither thy husband.' .. O
king, agreeably to their words she went to Bhrigu's son and communicated
to him what the two celestials had said. Hearing her message, Chyavana
said unto his wife, 'Do thou so.' Having received the permission of her
lord, (she returned to the celestials) and said, 'Do ye so.' Then hearing
her words, viz., 'Do ye so,' they spoke unto the king's daughter. 'Let
thy husband enter into water.' Thereat Chyavana desirous of obtaining
beauty, quickly entered into water. The twin Aswins also, O king, sank
into the sheet of water. And the next moment they all came out of the
tank in surpassingly beautiful forms, and young and wearing burnished
earrings. And all, possessed of the same appearance pleasing to behold,
addressed her saying, 'O fortunate one, do thou choose one of us for
spouse. And O beauteous one, do thou select him for lord who may please
thy fancy.' Finding, however, all of them of the same appearance she
deliberated; and at last ascertaining the identity of her husband, even
selected him.

"Having obtained coveted beauty and also his wife, Chyavana, of exceeding
energy, well pleased, spake these words unto the nose-born celestials:
'Since at your hands, an old man, I have obtained youth, and beauty, and
also this wife of mine, I will, well pleased, make you quaffers of the
Soma juice in the presence of the lord of celestials himself. This I tell
you truly.' Hearing this, highly delighted, the twins ascendedto heaven;
and Chyavana and Sukanya too passed their days happily even like
celestials."



SECTION CXXIV

"Lomasa said, 'Now the news came to Saryati that Chyavana had been turned
into a youth. And well pleased he came, accompanied by his troops, to the
hermitage of the son of Bhrigu. And he saw Chyavana and Sukanya, like two
children sprung from celestials, and his joy and that of his wife were as
great as if the king had conquered the entire world. And the ruler of
earth together with his wife was received honourably by that saint. And
the king seated himself near the ascetic, and entered into a delightful
conversation of an auspicious kind. Then, O king, the son of Bhrigu spake
to the king these words of a soothing nature: 'I shall, O king, officiate
at a religious ceremony to be performed by thee: let the requisite
articles, therefore, be procured.' Thereat, that protector of earth
Saryati, experienced the very height of joy, and O great king, he
expressed his approbation of the proposal made by Chyavana. And on an
auspicious day, suitable for the commencement of a sacrificial ceremony,
Saryati ordered the erection of a sacrificial shrine of an excellent
description and splendidly furnished with all desirable things. There
Chyavana, the son of Bhrigu, officiated for the king as his priest. Now
listen to me relating the wonderful events which happened at that spot.
Chyavana took up a quantity of the Soma juice, in order that he might
offer the same to the Aswins, who were physicians to the celestials. And
while the saint was taking up the intended offering for those celestial
twins, Indra pronounced his interdiction, saying, These Aswins both of
them in my opinion have no right to receive an offering of the Soma
juice.' They are the physicians of the celestials in heaven,--this
vocation of theirs hath disentitled them (in the matter of Soma).
Thereupon Chyavana said, 'These two are of mighty enterprise, possessed
of mighty souls, and uncommonly endued with beauty and grace. And they, O
Indra, have converted me into an eternally youthful person, even like
unto a celestial. Why shouldst thou and the other celestials have a right
to the distilled Soma juice, and not they? O lord of the celestials, O
demolisher of hostile towns! be it known to thee that the Aswins also
rank as gods.' At this, Indra spake saying, These two practise the
healing art,--so they are but servants. And assuming forms at their
pleasure they roam about in the world of mortal beings. How can they then
rightfully claim the juice of the Soma?

"Lomasa said, 'When these very identical words were spoken again and
again by the lord of celestials, the son of Bhrigu, setting Indra at
naught, took up the offering he had intended to make. And as he was about
to take up an excellent portion of the Soma juice with the object of
offering it to the two Aswins, the destroyer of the demon Vala (Indra)
observed his act, and thus spoke unto him, 'If thou take up the Soma with
a view to offering it to those celestials, I shall hurl at thee my
thunderbolt of awful form, which is superior to all the weapons that
exist.' Thus addressed by Indra, the son of Bhrigu, cast at Indra a
smiling glance, and took up in due form a goodly quantity of the Soma
juice, to make an offering to the Aswins. Then Sachi's lord hurled at him
the thunderbolt of awful form. And as he was about to launch it, his arm
was paralysed by Bhrigu's son. And having paralysed his arm, Chyavana
recited sacred hymns, and made offering on the fire. His object gained,
he now attempted to destroy that celestial. Then by the virtue of that
saint's ascetic energy, an evil spirit came into being,--a huge demon,
Mada by name, of great strength and gigantic proportions. And his body
was incapable of being measured either by demons or by gods. And his
mouth was terrible and of huge size, and with teeth of sharpened edge.
And one of his jaws rested on the earth, and the other stretched to
heaven. And he had four fangs, each extending as far as one hundred
yojanas, and his other fangs were extended to the distance of ten
yojanas, and were of a form resembling towers on a palace, and which
might be likened to the ends of spears. And his two arms were like unto
hills, and extended ten thousand yojanas, and both were of equal bulk.
And his two eyes resembled the sun and the moon; and his face rivalled
the conflagration at the universal dissolution. And he was licking his
mouth with his tongue, which, like lightning, knew no rest. And his mouth
was open, and his glance was frightful, and seemed as if he would
forcibly swallow up the world. The demon rushed at the celestial by whom
a hundred sacrifices had been performed. And his intent was to devour
that deity. And the world resounded with the loud and frightful sounds
uttered by the Asura."



SECTION CXXV

"Lomasa said, 'When the god who had performed a hundred sacrifices
(Indra) beheld the demon Mada of a frightful mien, coming towards him
with open mouth, his intention being to devour him, and looking like the
god of death himself, while his own arms remained paralysed, he through
fear repeatedly licked the corners of his mouth. Then the lord of the
celestials, tortured with fright, spake to Chyavana saying, 'O Bhrigu's
son! O Brahmana! verily I tell thee as truth itself, that from this day
forward the two Aswins will be entitled to the Soma juice. Be merciful to
me! My undertaking can never come to naught. Let this be the rule. And I
know, O saint of the sacerdotal caste! that thy work can never come to
nothing. These two Aswins will have a right to drink the Soma juice,
since thou hast made them entitled to the same. And, O Bhrigu's son, I
have done this but to spread the fame of thy powers, and my object was to
give thee an occasion for displaying thy powers. My other object was that
the fame of the father of this Sukanya here might spread everywhere.
Therefore be merciful to me: let it be as thou wishest.' Being thus
addressed by Indra, the wrath of Chyavana of mighty soul was quickly
appeased, and he set free the demolisher of hostile cities (Indra). And
the powerful saint, O king! distributed Mada (literally intoxication),
and put it piece-meal in drinks, in women, in gambling, and in field
sports, even this same Mada who had been created repeatedly before.
Having thus cast down the demon Mada and gratified Indra with a Soma
draught and assisted king Saryati in worshipping all the gods together
with the two Aswins and also spread his fame for power over all the
worlds, the best of those endued with speech passed his days happily in
the wood, in the company of Sukanya, his loving wife. This is his lake,
shining, O king! and resounding with the voice of birds. Here must thou,
together with thy uterine brothers, offer libations of water to thy
forefathers and the gods. And, O ruler of earth! O scion of Bharata's
race! having visited it and Sikataksha also, thou shalt repair to the
Saindhava wood, and behold a number of small artificial rivers. And O
great king, O scion of Bharata's race! thou shalt touch the waters of all
the holy lakes and reciting the hymns of the god Sthanu (Siva), meet with
success in every undertaking. For this is the junction, O most
praiseworthy of men, of the two ages of the world, viz., Dwapara and
Treta. It is a time, O Kunti's son! capable of destroying all the sins of
a person. Here do thou perform ablutions, for the spot is able to remove
all the sins of an individual. Yonder is the Archika hill, a dwelling
place for men of cultured minds. Fruits of all the seasons grow here at
all times and the streams run for ever. It is an excellent place fit for
the celestials. And there are the holy cairns of diverse forms, set up by
the celestials. O Yudhishthira! this is the bathing spot belonging to the
Moon. And the saints are in attendance here on all sides round--they are
the dwellers of the wood and the Valakhilyas, and the Pavakas, who
subsist on air only. These are three peaks and three springs. Thou mayst
walk round them all, one by one: then thou mayst wash thyself at
pleasure. Santanu, O king! and Sunaka the sovereign of men, and both Nara
and Narayana have attained everlasting regions from this place. Here did
the gods constantly lie down, as also the forefathers, together with the
mighty saints. In this Archika hill, they all carried on austerities.
Sacrifice to them, O Yudhishthira! Here did they, also the saints, eat
rice cooked in milk, O protector of men! And here is the Yamuna of an
exhaustless spring. Krishna here engaged himself in a life of penances, O
Pandu's son. O thou that draggest the dead bodies of thy foes! the twin
brothers, and Bhimasena and Krishna and all of us will accompany thee to
this spot. O lord of men, this is the holy spring that belongeth to
Indra. Here the creative and the dispensing deity, and Varuna also rose
upwards, and here too they dwelt, O king! observing forbearance, and
possessed of the highest faith. This excellent and propitious hill is fit
for persons of a kindly and candid disposition. This is that celebrated
Yamuna, O king! frequented by hosts of mighty saints, the scene of
diverse religious rites, holy, and destructive of the dread of sin. Here
did Mandhata himself, of a mighty bow, perform sacrificial rites for the
gods; and so did Somaka, O Kunti's son! who was the son of Sahadeva, and
a most excellent maker of gifts.



SECTION CXXVI

"Yudhishthira said, 'O great Brahmana, how was that tiger among kings,
Mandhata, Yuvanaswa's son, born,--even he who was the best of monarchs,
and celebrated over the three worlds? And how did he of unmeasured lustre
attain the very height of real power, since all the three worlds were as
much under his subjection, as they are under that of Vishnu of mighty
soul? I am desirous of hearing all this in connection with the life and
achievements of that sagacious monarch. I should also like to hear how
his name of Mandhata originated, belonging as it did to him who rivalled
in lustre Indra himself: and also how he of unrivalled strength was born,
for thou art skilled in the art of narrating events.'

"Lomasa said, 'Hear with attention, O king! how the name of Mandhata
belonging to that monarch of mighty soul hath come to be celebrated
throughout all the worlds. Yuvanaswa, the ruler of the earth, was sprung
from Ikshvaku's race. That protector of the earth performed many
sacrificial rites noted for magnificent gifts. And the most excellent of
all virtuous men performed a thousand times the ceremony of sacrificing a
horse. And he also performed other sacrifices of the highest order,
wherein he made abundant gifts. But that saintly king had no son. And he
of mighty soul and rigid vows made over to his ministers the duties of
the state, and became a constant resident of the woods. And he of
cultured soul devoted himself to the pursuits enjoined in the sacred
writ. And once upon a time, that protector of men, O king! had observed a
fast. And he was suffering from the pangs of hunger and his inner soul
seemed parched with thirst. And (in this state) he entered the hermitage
of Bhrigu. On that very night, O king of kings! the great saint who was
the delight of Bhrigu's race, had officiated in a religious ceremony,
with the object that a son might be born to Saudyumni. O king of kings!
at the spot stood a large jar filled with water, consecrated with the
recitation of sacred hymns, and which had been previously deposited
there. And the water was endued with the virtue that the wife of
Saudyumni would by drinking the same, bring forth a god-like son. Those
mighty saints had deposited the jar on the altar and had gone to sleep,
having been fatigued by keeping up the night. And as Saudyumni passed
them by, his palate was dry, and he was suffering greatly from thirst.
And the king was very much in need of water to drink. And he entered that
hermitage and asked for drink. And becoming fatigued, he cried in feeble
voice, proceeding from a parched throat, which resembled the weak
inarticulate utterance of a bird. And his voice reached nobody's ears.
Then the king beheld the jar filled with water. And he quickly ran
towards it, and having drunk the water, put the jar down. And as the
water was cool, and as the king had been suffering greatly from thirst,
the draught of water relieved the sagacious monarch and appeased his
thirst. Then those saints together with him of ascetic wealth, awoke from
sleep; and all of them observed that the water of the jar had gone.
Thereupon they met together and began to enquire as to who might have
done it. Then Yuvanaswa truthfully admitted that it was his act. Then the
revered son of Bhrigu spoke unto him, saying. 'It was not proper. This
water had an occult virtue infused into it, and had been placed there
with the object that a son might be born to thee. Having performed severe
austerities, I infused the virtue of my religious acts in this water,
that a son might be born to thee. O saintly king of mighty valour and
physical strength! a son would have been born to thee of exceeding
strength and valour, and strengthened by austerities, and who would have
sent by his bravery even Indra to the abode of the god of death. It was
in this manner, O king! that this water had been prepared by me. By
drinking this water, O king, thou hast done what was not at all right.
But it is impossible now for us to turn back the accident which hath
happened. Surely what thou hast done must have been the fiat of Fate.
Since thou, O great king, being a thirst hast drunk water prepared with
sacred hymns, and filled with the virtue of my religious labours, thou
must bring forth out of thy own body a son of the character described
above. To that end we shall perform a sacrifice for thee, of wonderful
effect so that, valorous as thou art, thou wilt bring forth a son equal
to Indra. Nor with thou experience any trouble on account of the labour
pains.' Then when one hundred years had passed away, a son shining as the
sun pierced the left side of the king endowed with a mighty soul, and
came forth. And the son was possessed of mighty strength. Nor did
Yuvanaswa die--which itself was strange. Then Indra of mighty strength
came to pay him a visit. And the deities enquired of the great Indra,
'What is to be sucked by this boy?' Then Indra introduced his own
forefinger into his mouth. And when the wielder of the thunderbolt said,
'He will suck me,' the dwellers of heaven together with Indra christened
the boy Mandhata, (literally, Me he shall suck). Then the boy having
tasted the forefinger extended by Indra, became possessed of mighty
strength, and he grew thirteen cubits, O king. And O great king! the
whole of sacred learning together with the holy science of arms, was
acquired by that masterful boy, who gained all that knowledge by the
simple and unassisted power of his thought. And all at once, the bow
celebrated under the name of Ajagava and a number of shafts made of horn,
together with an impenetrable coat of mail, came to his possession on the
very same day, O scion of Bharata's race! And he was placed on the throne
by Indra himself and he conquered the three worlds in a righteous way, as
Vishnu did by his three strides. And the wheel of the car of that mighty
king as irresistible in its course (throughout the world). And the gems,
of their own accord, came into the possession of that saintly king. This
is the tract of land, O lord of earth, which belonged to him. It abounds
in wealth. He performed a number of sacrificial rites of various kinds,
in which abundant gratuities were paid to the priests. O king! he of
mighty force and unmeasured lustre, erected sacred piles, and performed
splendid pious deeds, and attained the position of sitting at Indra's
side. That sagacious king of unswerving piety sent forth his fiat, and
simply by its virtue conquered the earth, together with the sea--that
source of gems--and all the cities (or  [of?--JBH] the earth), O great
king! The sacrificial grounds prepared by him were to be found all over
the earth on all sides round--not a single spot, but was marked with the
same. O great king! the mighty monarch is said to have given to the
Brahmanas ten thousand padmas of kine. When there was a drought, which
continued for twelve consecutive years, the mighty king caused rain to
come down for the growth of crops, paying no heed to Indra, the wielder
of the thunder-bolt, who remained staring (at him). The mighty ruler of
the Gandhara land, born in the lunar dynasty of kings, who was terrible
like a a roaring cloud, was slain by him, who wounded him sorely with his
shafts. O king! he of cultured soul protected the four orders of people,
and by him of mighty force the worlds were kept from harm, by virtue of
his austere and righteous life. This is the spot where he, lustrous like
the sun, sacrificed to the god. Look at it! here it is, in the midst of
the field of the Kurus, situated in a tract, the holiest of all. O
preceptor of earth! requested by thee, I have thus narrated to thee the
great life of Mandhata, and also the way in which he was born, which was
a birth of an extraordinary kind.'"

Vaisampayana said, "O scion of Bharata's race! Kunti's son, thus
addressed by the mighty saint, Lomasa, immediately put fresh questions to
him, with regard to Somaka."



SECTION CXXVII

Yudhishthira said, 'O best of speakers! what was the extent of power and
strength possessed by king Somaka? I am desirous of hearing an exact
account of his deeds and of his power."

"Lomasa said, 'O Yudhishthira! there was a virtuous king Somaka by name.
He had one hundred wives, O king, all suitably matched to their husband.
He took great care, but could not succeed in getting a single son from
any one of them, and a long time elapsed during which he continued a
sonless man. Once upon a time, when he had become old, and was trying
every means to have a son, a son was born to him, Jantu by name, out of
that century of women. And, O ruler of men! All the mothers used to sit
surrounding their son and every one giving him such objects as might
conduce to his enjoyment and pleasure. And it came to pass that one day
an ant stung the boy at his hip. And the boy screamed loudly on account
of the pain caused by the sting. And forthwith the mothers were
exceedingly distressed to see how the child had been stung by the ant.
And they stood around him and set up cries. Thus there arose a tumultuous
noise. And that scream of pain suddenly reached (the ears of) the
sovereign of the earth, when he was seated in the midst of his ministers,
with the family priest at his side. Then the king sent for information as
to what it was about. And the royal usher explained to him precisely what
the matter was with reference to his son. And Somaka got up together with
his ministers and hastened towards the female apartments. And on coming
there, O subjugator of foes! he soothed his son. And having done so and
coming out from the female apartments, the king sat with his family
priest and ministers.'

"Somaka then spoke thus, 'Fie on having only a single son! I had rather
be a sonless man. Considering how constantly liable to disease are all
organized beings, to have an only son is but a trouble. O Brahmana! O my
lord! With the view that I might have many sons born to me, this century
of wives hath been wedded by me, after inspection, and after I had
satisfied myself that they would prove suitable to me. But issue they
have none. Having tried every means, and put forth great efforts, they
have borne this single son, Jantu. What grief can be greater than this? O
most excellent of the twice-born caste! I am grown old in years and so
are my wives too. And yet this only son is like the breath of their
nostrils, and so he is to me also. But is there any ceremony, by
celebrating which one may get a hundred sons? (And if there is one such),
tell me whether it is great or small, and easy or difficult to perform.'

"The family priest said, 'There is a ceremony by virtue of which a man
may get a century of sons. If thou art able to perform it, O Somaka, then
I shall explain it to thee.'

"Somaka said, 'Whether it be a good or an evil deed, the ceremony by
which a hundred sons may be born, may be taken by thee as already
performed. Let thy blessed self explain it to me.'

"The family priest thereupon said, 'O king! Let me set on foot a
sacrifice and thou must sacrifice thy son, Jantu in it. Then on no
distant date, a century of handsome sons will be born to thee. When
Jantu's fat will be put into the fire as an offering to the gods, the
mothers will take a smell of that smoke, and bring forth a number of
sons, valourous and strong. And Jantu also will once more be born as a
self-begotten son of thine in that very (mother); and on his back there
will appear a mark of gold.'"



SECTION CXXVIII

"Somaka said, 'O Brahmana! whatever is to be performed--do precisely as
it may be necessary. As I am desirous of having a number of sons, I shall
do all that may be prescribed by thee."

"Lomasa said, "Then the priest officiated in the sacrifice in which Jantu
was offered as the victim. But the mothers is in pity forcibly snatched
the son and took him away. And they cried, 'We are undone!' And they were
smitten with torturing grief and they caught hold of Jantu by his right
hand, and wept in a piteous way. But the officiating priest held the boy
by the right hand and pulled him. And like female ospreys they screamed
in agony! but the priest dragged the son killed him and made a burnt
offering of his fat in the proper form. And, O delight of the race of
Kuru! While the fat was being made an offering of the agonised mothers
smelt its smell, and of a sudden fell to the ground (and swooned away.)
And then all those lovely women became with child, and O lord of men! O
scion of Bharata's race! When ten months had passed a full century of
sons was born to Somaka begotten on all those women. And, O monarch of
the earth! Jantu became the eldest and was born of his former mother and
he became the most beloved to the women,--not so were their own sons. And
on his back there was that mark of gold and of that century of sons, he
was also superior in merit. Then that family priest of Somaka departed
this life as also Somaka after a certain time. Now he beheld that the
priest was being grilled in a terrible hell. And thereupon he questioned
him, 'Why art thou, O Brahmana! being grilled in this hell?" Then the
family priest exceedingly scorched with fire, spake to him saying, 'This
is the outcome of my having officiated in that sacrifice of thine.' O
king, hearing this, the saintly king thus spake to the god who meteth out
punishments to departed souls, 'I shall enter here. Set free my
officiating priest; this reversed man is being grilled by hell-fire on my
account only.'

"Dharmaraja thereat answered thus, 'One cannot enjoy or suffer for
another person's acts. O best of speakers! these are the fruits of thy
acts; see it here.'

"Somaka said, 'Without this Brahmana here, I desire not go to the blessed
regions. My desire is to dwell in company with this very man, either in
the abode of the gods, or in hell, for, O Dharmaraja! my deed is
identical with what hath been done by him and the fruit of our virtuous
or evil deed must be the same for both of us.'

"Dharmaraja said, 'O king! If this is thy wish, then taste with him the
fruit of that act, for the same period that he must do. After that thou
shall go to the blessed regions.'

"Lomasa said, The lotus-eyed king did all that exactly in the way
prescribed to him. And when his sins were worked off, he was set free
together with the priest. O king! Fond of the priest as he was, he won
all those blessings to which he had entitled himself by his meritorious
acts and shared everything with the family priest. This is his hermitage
which looketh lovely before our eyes. Any one would attain the blessed
regions, if he should spend six nights here controlling his passions. O
king of kings! O leader of the tribe of Kurus! Here, free from excitement
and self-controlled, we must spend six nights. Be thou ready therefor.'"



SECTION CXXIX

"Lomasa said, 'Here, O king! The lord of born beings himself performed a
sacrifice in former times,--the ceremony called Ishtikrita, which
occupied one thousand years. And Amvarisha, son of Nabhaga, sacrificed
near the Yamuna river. And having sacrificed there, he gave away ten
Padmas (of gold coins) to the attendant priests, and he obtained the
highest success by his sacrifices and austerities. And, O Kunti's son!
This is the spot where that sovereign of the entire earth, Nahusha's son,
Yayati, of unmeasured force, and who led a holy life, performed his
sacrificial rites. He competed with Indra and performed his sacrifice
here. Behold how the ground is studded with places for the sacrificial
fires of various forms, and how the earth seems to be subsiding here
under the pressure of Yayati's pious works. This is the Sami tree, which
hath got but a single leaf, and this is a most excellent lake. Behold
these lakes of Parasurama, and the hermitage of Narayana. O protector of
earth! This is the path which was followed by Richika's son, of
unmeasured energy, who roamed over the earth, practising the Yoga rites
in the river Raupya. And, O delight of the tribe of Kurus! Hear what a
Pisacha woman (she-goblin), who was decked with pestles for her
ornaments, said (to a Brahmana woman), as I was reciting here the table
of genealogy. (She said), "Having eaten curd in Yugandhara, and lived in
Achutasthala, and also bathed in Bhutilaya, thou shouldst live with thy
sons. Having passed a single night here, if thou wilt spend the second,
the events of the night will be different from those that have happened
to thee in the day-time, O most righteous of Bharata's race! Today we
shall spend the night at this very spot. O scion of Bharata's race! this
is the threshold of the field of the Kurus. O king! At this very spot,
the monarch Yayati, son of Nahusha, performed sacrificial rites, and made
gifts of an abundance of gems. And Indra was pleased with those sacred
rites. This is an excellent holy bathing-place on the river Yamuna, known
as Plakshavatarana (descent of the banian tree). Men of cultured minds
call it the entrance to the region of heaven. O respected sir! here,
after having performed sacrificial rites of the Saraswata king, and
making use of the sacrificial stake for their pestle, the highest order
of saints performed the holy plunge prescribed at the end of a sacred
ceremony. O monarch! King Bharata here performed sacrificial rites. To
celebrate the horse-sacrifice, he here set free the horse who was the
intended victim. That monarch had won the sovereignty of the earth by
righteousness. The horse? he let go more than once were of a colour
checkered with black. O tiger among men! it was here that Marutta
sheltered by Samvartta, leader of saints, succeeded in performing
excellent sacrifices. O sovereign of kings! Having taken his bath at this
spot, one can behold all the worlds, and is purified from his evil deeds.
Do thou, therefore, bathe at this spot.'"

Vaisampayana said, "Then that most praiseworthy of Pandu's sons, there
bathed with his brothers, while the mighty saints were uttering laudatory
words to him. And he addressed the following words to Lomasa, 'O thou
whose strength lieth in truthfulness! By virtue of this pious act, I
behold all the worlds. And from this place, I behold that most
praiseworthy of Pandu's sons Arjuna, the rider of white steed."

'Lomasa said, 'It is even so, O thou of powerful arms! The saints of the
highest order thus behold all the regions. Behold this holy Saraswati
here, thronged by persons who look upon her as their sole refuge. O most
praise worthy of men! having bathed here, thou wilt be free from all thy
sins. O Kunti's son! here the celestial saints performed sacrificial
rites of Saraswata king: and so did the saints and the royal saints. This
is the altar of the lord of beings, five yojanas in extent on all sides
round. And this is the field of the magnanimous Kurus, whose habit it was
to perform sacrifices.'"



SECTION CXXX

"Lomasa said, 'O son of Bharata's race! If mortals breathe their last at
this spot, they go to heaven. O king! Thousands upon thousands of men
come to this place to die. A blessing was pronounced on this spot by
Daksha, when he was engaged in sacrifice here, (in these words), 'Those
men that shall die at this spot shall win a place in heaven.' Here is the
beautiful and sacred river, Saraswati, full of water: and here, O lord of
men, is the spot known as Vinasana, or the place where the Saraswati
disappeared. Here is the gate of the kingdom of the Nishadas and it is
from hatred for them that the Saraswati entered into the earth in order
that the Nishadas might not see her. Here too is the sacred region of
Chamashodbheda where the Saraswati once more became visible to them. And
here she is joined by other sacred rivers running seawards. O conqueror
of foes, here is that sacred spot known by the name of Sindhu--where
Lopamudra accepted the great sage Agastya as her lord and, O thou whose
effulgence is like unto that of the sun, here is the sacred tirtha called
Prabhasa, the favoured spot of Indra and which removeth all sins. Yonder
is visible the region of Vishnupada. And here is the delightful and
sacred river, Vipasa. From grief for the death of his sons the great sage
Vasistha had thrown himself into this stream, after binding his limbs.
And when he rose from the water, lo! he was unfettered. Look, O king with
thy brothers at the sacred region of Kasmeera, frequented by holy sages.
Here, O scion of Bharata's race, is the spot, where a conference took
place between Agni and the sage Kasyapa, and also between Nahusha's son
and the sages of the north. And, O great prince, Yonder is the gate of
the Manasasarovara. In the midst of this mountain, a gap hath been opened
by Rama. And here. O prince of prowess incapable of being baffled, is the
well-known region of Vatikhanda, which, although adjacent to the gate of
Videha, lieth on the north of it. And O bull among men, there is another
very remarkable thing connected with this place,--namely, that on the
waning of every yuga, the god Siva, having the power to assume any shape
at will, may be seen with Uma and his followers. In Yonder lake also
people desirous of securing welfare to the family, propitiate with
sacrifices the holder of the great bow Pinaka, in the month of Chaitra.
And persons of devotion having passions under control, performing their
ablutions in this lake, become free from sins and, without doubt, attain
to the holy regions. Here is the sacred tirtha called Ujjanaka, where the
holy sage Vasistha with his wife Arundhati and also the sage Yavakri
obtained tranquillity. Yonder is the lake Kausava, where grown the
lotuses called Kausesaya, and here also is the sacred hermitage of
Rukmini, where she attained peace, after conquering that evil passion,
anger. I think, O prince, that thou hast heard something about that man
of meditations, Bhrigutunga. There, O king, before thee is that lofty
peak. And, O foremost of kings, yonder is Vitasta, the sacred stream that
absolveth men from all sins. The water of this stream is extremely cool
and limpid, and it is largely used by the great sages. O prince, behold
the holy rivers Jala and Upajala, on either side of the Yamuna. By
performing a sacrifice here, king Usinara surpassed in greatness Indra
himself. And, O descendant of Bharata, desirous of testing Usinara's
merit and also of bestowing boons on him, Indra and Agni presented
themselves at his sacrificial ground. And Indra assuming the shape of a
hawk, and Agni that of a pigeon, came up to that king. And the pigeon in
fear of the hawk, fell upon the king's thigh, seeking his protection.'"



SECTION CXXXI

"The hawk said, 'All the kings of the earth represent thee as a pious
ruler. Wherefore, O prince, has thou then stopped to perpetrate a deed
not sanctioned by the ordinance? I have been sore afflicted with hunger.
Do thou not withhold from me that which hath been appointed by the Deity
for my food,--under the impression that thereby thou servest the
interests of virtue, whereas in reality, thou wilt forsake it, (by
committing thyself to this act). Thereupon, the king said, 'O best of the
feathered race, afflicted with fear of thee, and desirous of escaping
from thy hands, this bird, all in a hurry, hath come up to me asking for
life. When this pigeon hath in such a manner sought my protection, why
dost thou not see that the highest merit is even in my not surrendering
it unto thee? And it is trembling with fear, and is agitated, and is
seeking its life from me. It is therefore certainly blameworthy to
forsake it. He that slayeth a Brahmana, he that slaughtered a cow--the
common mother of all the worlds--and he that forsaketh one seeking for
protection are equally sinful.' Thereat the hawk replied, 'O lord of
earth, it is from food that all beings derive their life, and it is food
also that nourisheth and sustaineth them. A man can live long even after
forsaking what is dearest to him, but he cannot do so, after abstaining
from food. Being deprived of food, my life, O ruler of men, will surely
leave this body, and will attain to regions unknown to such troubles. But
at my death, O pious king, my wife and children will surely perish, and
by protecting this single pigeon. O prince, thou dost not protect many
lives. The virtue that standeth in the way of another virtue, is
certainly no virtue at all, but in reality is unrighteousness. But O
king, whose prowess consisteth in truth, that virtue is worthy of the
name, which is not conflicting. After instituting a comparison between
opposing virtues, and weighing their comparative merits, one, O great
prince, ought to espouse that which is not opposing. Do thou, therefore,
O king, striking a balance between virtues, adopt that which
preponderates.' At this the king said, 'O best of birds, as thou speakest
words fraught with much good, I suspect thee to be Suparna, the monarch
of birds. I have not the least hesitation to declare that thou art fully
conversant with the ways of virtue. As thou speakest wonders about
virtue, I think that there is nothing connected with it, that is unknown
to thee. How canst thou then consider the forsaking of one, seeking for
help, as virtuous? Thy efforts in this matter, O ranger of the skies,
have been in quest of food. Thou canst, however, appease thy hunger with
some other sort of food, even more copious. I am perfectly willing to
procure for thee any sort of food that to thee may seem most tasteful,
even if it be an ox, or a boar, or a deer, or a buffalo.' Thereupon the
hawk said, 'O great king, I am not desirous of eating (the flesh of) a
boar or an ox or the various species of beasts. What have I to do with
any other sort of food? Therefore, O bull among the Kshatriyas, leave to
me this pigeon, whom Heaven hath today ordained for my food, O ruler of
earth, that hawks eat pigeons is the eternal provision. O prince, do not
for support embrace a plantain tree, not knowing its want of strength.'
The king said, 'Ranger of the skies, I am willing to bestow on thee this
rich province of my race, or any other thing that to thee may seem
desirable. With the sole exception of this pigeon, which hath approached
me craving my protection, I shall be glad to give unto thee anything that
thou mayst like. Let me know what I shall have to do for the deliverance
of this bird. But this I shall not return to thee on any condition
whatever.'"

"The hawk said, 'O great ruler of men, if thou hast conceived an
affection for this pigeon, then cut off a portion of thine own flesh, and
weigh it in a balance, against this pigeon. And when thou hast found it
equal (in weight) to the pigeon, then do thou give it unto me, and that
will be to my satisfaction.' Then the king replied, This request of
thine, O hawk, I consider as a favour unto me, and, therefore, I will
give unto thee even my own flesh, after weighing it in a balance.'

"Lomasa said, 'Saying this, O mighty son of Kunti, the highly virtuous
king cut off a portion of his own flesh, and placed it in a balance,
against the pigeon. But when he found that pigeon exceeded his flesh in
weight, he once more cut off another portion of his flesh, and added it
to the former. When portion after portion had been repeatedly added to
weigh against the pigeon, and no more flesh was left on his body, he
mounted the scale himself, utterly devoid of flesh.

"The hawk then said, 'I am Indra, O virtuous king, and this pigeon is
Agni, the carrier of the sacrificial clarified butter. We had come unto
thy sacrificial ground, desirous of testing thy merit. Since thou hast
cut off thy own flesh from thy body, thy glory shall be resplendent, and
shall surpass that of all others in the world. As long as men, O king,
shall speak of thee, so long shall thy glory endure, and thou shalt
inhabit the holy regions.' Saying this to the king, Indra ascended to
heaven. And the virtuous king Usinara, after having filled heaven and
earth with the merit of his pious deeds, ascended to heaven in a radiant
shape. Behold, O king, the residence of that noble-hearted monarch. Here,
O king, are seen holy sages and gods, together with virtuous and
highsouled Brahmanas."



SECTION CXXXII

"Lomasa said, 'See here, O lord of men, the sacred hermitage of
Swetaketu, son of Uddalaka, whose fame as an expert in the sacred mantras
is so widely spread on earth. This hermitage is graced with cocoanut
trees. Here Swetaketu beheld the goddess Saraswati in her human shape,
and spake unto her, saying, 'May I be endowed with the gift of speech!"
In that yuga, Swetaketu, the son of Uddalaka, and Ashtavakra, the son of
Kahoda, who stood to each other in the relation of uncle and nephew, were
the best of those conversant with the sacred lore. Those two Brahmanas,
of matchless energy, who bore unto each other the relationship of uncle
and nephew, went into the sacrificial ground of king Janaka and there
defeated Vandin in a controversy. Worship, O son of Kunti, with thy
brothers, the sacred hermitage of him who had for his grandson
Ashtavakra, who, even when a mere child, had caused Vandin to be drowned
in a river, after having defeated him in a (literary) contest.'

"Yudhishthira said, Tell me, O Lomasa, all about the power of this man,
who had in that way defeated Vandin. Why was he born as Ashtavakra
(crooked in eight parts in his body)?"

"Lomasa said, The sage Uddalaka had a disciple named Kahoda of subdued
passions, and entirely devoted to the service of his preceptor and who
had continued his studies long. The Brahmana had served his tutor long,
and his preceptor, recognising his service, gave him his own daughter,
Sujata, in marriage, as well as a mastery over the Shastras. And she
became with child, radiant as fire. And the embryo addressed his father
while employed in reading, 'O father, thou hast been reading the whole
night, but (of all that) thy reading doth not seem to me correct. Even in
my fetal state I have, by thy favour, become versed in the Shastras and
the Vedas with their several branches. I say, O father, that what
proceeds from thy mouth, is not correct.' Thus insulted in the presence
of his disciples, the great sage in anger cursed his child in the womb,
saying, 'Because thou speakest thus even while in the womb, therefore
thou shalt be crooked in eight parts of the body.' The child was
accordingly born crooked, and the great sage was ever after known by the
name of Ashtavakra. Now, he had an uncle named Swetaketu who was the same
age with himself. Afflicted by the growth of the child in the womb,
Sujata, desirous of riches, conciliating her husband who had no wealth
told him in private: 'How shall I manage, O great sage, the tenth month
of my pregnancy having come? Thou hast no substance whereby I may
extricate myself from the exigencies, after I have been delivered." Thus
addressed by his wife, Kahoda went unto king Janaka for riches. He was
there defeated in a controversy by Vandin, well versed in the science of
arguments, and (in consequence) was immersed into water. And hearing that
his son-in-law had been defeated in a controversy by Vandin and caused to
be drowned by him, Uddalaka spake unto his daughter Sujata, saying, 'Thou
shall keep it a secret from Ashtavakra.' She accordingly kept her
counsel--so that Ashtavakra, when born, had heard nothing about the
matter. And he regarded Uddalaka as his father and Swetaketu as his
brother. And when Ashtavakra was in his twelfth year, Swetaketu one day
saw the former seated on his father's lap. And thereat he pulled him by
the hand, and on Ashtavakra's beginning to cry, he told him, 'It is not
the lap of thy father.' This cruel communication went direct into
Ashtavakra's heart and it pained him sorely. And he went home and asked
his mother saying, 'Where is my father?' Thereupon Sujata who was greatly
afflicted (by his question), and apprehending a curse told him all that
had happened. And having heard all, the Brahmana at night said unto his
uncle Swetaketu, 'Let us go unto the sacrifice of king Janaka, wherein
many wonderful things are to be seen. There we shall listen to the
controversy between the Brahmanas and shall partake of excellent food.
Our knowledge also will increase. The recitation of the sacred Vedas is
sweet to hear and is fraught with blessings.' Then they both--uncle and
nephew--went unto the splendid sacrifice of king Janaka. And on being
driven from the entrance, Ashtavakra met the king and addressed him in
the following words."



SECTION CXXXIII

"Ashtavakra said, 'When no Brahmana is met with on the way, the way
belongeth to the blind, the deaf, the women, carriers of burden, and the
king respectively. But when a Brahmana is met with on the way, it
belongeth to him alone.' Thereupon the king said, 'I give the privilege
to enter. Do thou, therefore, go in by whatever way thou likest. No fire
ever so small is to be slighted. Even Indra himself boweth unto the
Brahmanas.' At this Ashtavakra said, 'We have come, O ruler of men, to
witness thy sacrificial ceremony and our curiosity, O king, is very
great. And we have come here as guests. We want the permission of thy
order (to enter). And, O son of Indradyumna, we have come, desirous of
seeing the sacrifice, and to meet king Janaka and speak to him. But thy
warder obstructs us and for this our anger burneth us like fever.' The
warder said, 'We carry out the orders of Vandin. Listen to what I have to
say. Lads are not permitted to enter here and it is only the learned old
Brahmanas that are allowed to enter.' Ashtavakra said. 'If this be the
condition, O warder, that the door is open to those only that are old,
then we have a right to enter. We are old and we have observed sacred
vows and are in possession of energy proceeding from the Vedic lore. And
we have served our superiors and subdued our passions--and have also won
proficiency in knowledge. It is said that even boys are not to be
slighted,--for a fire, small though it be, burneth on being touched.' The
warder replied, 'O young Brahmana, I consider you a boy, and therefore
recite, if you know, the verse demonstrating the existence of the Supreme
Being, and adored by the divine sages, and which, although composed of
one letter, is yet multifarious. Make no vain boast. Learned men are
really very rare.' Ashtavakra said, 'True growth cannot be inferred from
the mere development of the body, as the growth of the knots of the
Salmali tree cannot signify its age. That tree is called full-grown which
although slender and short, beareth fruits. But that which doth not bear
fruits, is not considered as grown.' The warder said, 'Boys receive
instruction from the old and they also in time grow old. Knowledge
certainly is not attainable in a short time. "Wherefore then being a
child, dost thou talk like an old man?' Then Ashtavakra said, 'One is not
old because his head is gray. But the gods regard him as old who,
although a child in years, is yet possessed of knowledge. The sages have
not laid down that a man's merit consists in years, or gray hair, or
wealth, or friends. To us he is great who is versed in the Vedas. I have
come here, O porter, desirous of seeing Vandin in the court. Go and
inform king Janaka, who hath a garland of lotuses on his neck, that I am
here. Thou shalt to-day see me enter into a dispute with the learned men,
and defeat Vandin in a controversy. And when others have been silenced,
the Brahmanas of matured learning and the king also with his principal
priests, bear witness to the superior or the inferior quality of my
attainments.' The warder said, 'How canst thou, who art but in thy tenth
year, hope to enter into this sacrifice, into which learned and educated
men only are admitted? I shall, however, try some means for thy
admittance. Do thou also try thyself'. Ashtavakra then addressing the
king said, 'O king, O foremost of Janaka's race, thou art the paramount
sovereign and all power reposeth in thee. In times of old, king Yayati
was the celebrator of sacrifices. And in the present age, thou it is that
art performer thereof. We have heard that the learned Vandin, after
defeating (in controversy) men expert in discussion, causeth them to be
drowned by faithful servants employed by thee. Hearing this, I have come
before these Brahmanas, to expound the doctrine of the unity of the
Supreme Being. Where is now Vandin? Tell me so that I may approach him,
and destroy him, even as the sun destroyeth the stars. Thereupon the king
said, 'Thou hopest, O Brahmana, to defeat Vandin, not knowing his power
of speech. Can those who are familiar with his power, speak as thou dost?
He hath been sounded by Brahmanas versed in the Vedas. Thou hopest to
defeat Vandin, only because thou knowest not his powers (of speech). Many
a Brahmana hath waned before him, even as the stars before the sun.
Desirous of defeating him, people proud of their learning, have lost
their glory on appearing before him, and have retired from his presence,
without even venturing to speak with the members of the assembly.'
Ashtavakra said, 'Vandin hath never entered into disputation with a man
like myself, and it is for this only that he looketh upon himself as a
lion, and goeth about roaring like one. But to-day meeting me he will lie
down dead, even like a cart on the highway, of which the wheels have been
deranged.' The king said, 'He alone is a truly learned man who
understandeth the significance of the thing that hath thirty divisions,
twelve parts twentyfour joints, and three hundred and sixty spokes.'
Ashtavakra said, 'May that ever-moving wheel that hath twentyfour joints,
six naves, twelve peripheries, and sixty spokes protect thee! [19]' The
king said, 'Who amongst the gods beareth those two which go together like
two mares (yoked to a car), and sweep like a hawk, and to what also do
they give birth?' Ashtavakra said, 'May God, O king, forfend the presence
of these two [20] in thy house; aye, even in the house of thine enemies.
He who appeareth, having for his charioteer the wind, [21] begetteth them,
and they also produce him.' Thereupon the king said, 'What is that doth
not close its eyes even while sleeping; what is it that doth not move,
even when born; what is it that hath no heart; and what doth increase
even in its own speed?' Ashtavakra said, 'It is a fish [22] that doth not
close its eye-lids, while sleeping; and it is an a egg [23] that doth not
move when produced; it is stone [24] that hath no heart; and it is a
river [25] that increase in its own speed.'

"The king said, 'It seemeth, O possessor of divine energy, that thou art
no human being. I consider thee not a boy, but a matured man; there is no
other man who can compare with thee in the art of speech. I therefore
give thee admittance. There is Vandin.'"



SECTION CXXXIV

"Ashtavakra said, 'O king, O leader of fierce legions, in this assembly
of monarchs of unrivalled power who have met together, I am unable to
find out Vandin, chief of the controversialists. But I am searching for
him, even as one doth for a swan on a vast expanse of water. O Vandin,
thou regardest thyself as the foremost of controversialists. When though
wilt engage with me in staking, thou wilt not be able to flow like the
current of a river. I am like a full-flaming fire. Be silent before me, O
Vandin! Do not awaken a sleeping tiger. Know that thou shalt not escape
unstung, after trampling on the head of a venomous snake, licking the
corners of its mouth with its tongue, and who hath been hurt by thy foot.
That weak man who, in pride of strength, attempts to strike a blow at a
mountain, only gets his hands and nails hurt, but no wound is left on the
mountain itself. As the other mountains are inferior to the Mainaka, and
as calves are inferior to the ox, so are all other kings of the earth
inferior to the lord of Mithila. And as Indra is the foremost of
celestials, and as the Ganga is the best of rivers, so thou alone art, O
king, the greatest of monarchs. O king, cause Vandin to be brought to my
presence.'

"Lomasa said, 'Saying this, O Yudhishthira, wroth with Vandin, Ashtavakra
thus thundered in the assembly, and addressed him in these words, 'Do
thou answer my questions, and I shall answer thine.' Thereat Vandin said,
'One only fire blazeth forth in various shapes; one only sun illumineth
this whole world; one only hero, Indra, the lord of celestials,
destroyeth enemies; and one only Yama is the sole lord of the Pitris. [26]
Ashtavakra said, 'The two friends, Indra and Agni, ever move together;
the two celestial sages are Narada and Parvata; twins are the
Aswinikumaras; two is the number of the wheels of a car; and it is as a
couple that husband and wife live together, as ordained by the
deity.' [27] Vandin said, 'Three kinds of born beings are produced by
acts; the three Vedas together perform the sacrifice, Vajapeya; at three
different times, the Adhwaryus commence sacrificial rites; three is the
number of words: and three also are the divine lights.' [28] Ashtavakra
said, 'Four are the Asramas of the Brahmanas; the four orders perform
sacrifices; four are the cardinal points; four is the number of letters;
and four also, as is ever known, are the legs of a cow.' [29] Vandin said,
'Five is the number of fires; five are the feet of the metre called
Punki; five are the sacrifices; five locks, it is said in the Vedas, are
on the heads of the Apsaras; and five sacred rivers are known in the
world.' [30] Ashtavakra said. 'Six cows, it is asserted by some, and paid
as a gratuity on the occasion of establishing the sacred fire; six are
the seasons belonging to the wheel of time; six is the number of the
senses; six stars constitute the constellation Kirtika; and six, it is
found in all the Vedas, is the number of the Sadyaska sacrifice.' [31]
Vandin said, 'Seven is the number of the domesticated animals; seven are
the wild animals; seven metres are used in completing a sacrifice; seven
are the Rishis, seven forms of paying homage are extant (in the world);
and seven, it is known, are the strings of the Vina.' [32] Ashtavakra
said, 'Eight are the bags containing a hundred fold; eight is the number
of the legs of the Sarabha, which preyeth upon lions; eight Vasus, as we
hear, are amongst the celestials; and eight are the angles of yupa
(stake), in all sacrificial rites.' [33] Vandin said, 'Nine is the number
of the mantras used in kindling the fire in sacrifices to the Pitris;
nine are the appointed functions in the processes of creation; nine
letters compose the foot of the metre, Vrihati; and nine also is ever the
number of the figures (in calculation).' [34] Ashtavakra said, 'Ten is
said to be the number of cardinal points, entering into the cognition of
men in this world; ten times hundred make up a thousand; ten is the
number of months, during which women bear; and ten are the teachers of
true knowledge, and ten, the haters thereof, and ten again are those
capable of learning it.' [35] Vandin said, 'Eleven are the objects
enjoyable by beings; eleven is the number of the yupas; eleven are the
changes of the natural state pertaining to those having life; and eleven
are the Rudras among the gods in heaven.' [36] Ashtavakra said, Twelve
months compose the year; twelve letters go to the composition of a foot
of the metre called Jagati; twelve are the minor sacrifices; and twelve,
according to the learned, is the number of the Adityas.' [37] Vandin said,
'The thirteenth lunar day is considered the most auspicious; thirteen
islands exist on earth. [38]

Lomasa said, 'Having proceeded thus far, Vandin stopped. Thereupon
Ashtavakra supplied the latter half of the sloka. Ashtavakra said,
'Thirteen sacrifices are presided over by Kesi; and thirteen are devoured
by Atichhandas, (the longer metres) of the Veda. [39] And seeing
Ashtavakra speaking and the Suta's son silent, and pensive, and with head
downcast, the assembly broke into a long uproar. And when the tumult thus
arose in the splendid sacrifice performed by king Janaka, the Brahmanas
well pleased, and with joined hands, approached Ashtavakra, and began to
pay him homage.'

"Thereupon Ashtavakra said, 'Before this, this man, defeating the
Brahmanas in controversy, used to cast them into water. Let Vandin today
meet with the same fate. Seize him and drown him in water.' Vandin said.
'O Janaka, I am the son of king Varuna. Simultaneously with thy
sacrifice, there also hath commenced a sacrifice extending over twelve
years. It is for this that I have despatched the principal Brahmanas
thither. They have gone to witness Varuna's sacrifice. Lo! there they are
returning. I pay homage to the worshipful Ashtavakra, by whose grace
to-day I shall join him who hath begot me.'

"Ashtavakra said, 'Defeating the Brahmanas either by words or subtlety.
Vandin had cast them into the waters of the sea. (That Vedic truth which
he had suppressed by false arguments), have I to-day rescued by dint of
my intellect. Now let candid men judge. As Agni, who knoweth the
character of both the good and the bad, leaveth unscorched by his heat
the bodies of those whose designs are honest, and is thus partial to
them, so good men judge the assertions of boys, although lacking the
power of speech, and are favourably disposed towards them. O Janaka, thou
hearest my words as if thou hast been stupefied in consequence of having
eaten the fruit of the Sleshmataki tree. Or flattery hath robbed thee of
thy sense, and for this it is that although pierced by my words as an
elephant (by the hook), thou hearest them not.'

"Janaka said, 'Listening to thy words, I take them to be excellent and
superhuman. Thy form also standeth manifest as superhuman. As thou hast
to-day defeated Vandin in discussion, I place even him at thy disposal.'
Ashtavakra said, 'O king, Vandin remaining alive, will not serve any
purpose of mine. If his father be really Varuna, let him be drowned in
the sea.'

Vandin said, 'I am King Varuna's son. I have no fear (therefore) in being
drowned. Even at this moment. Ashtavakra shall see his long-lost sire,
Kahoda.'

"Lomasa said, 'Then rose before Janaka all the Brahmanas, after having
been duly worshipped by the magnanimous Varuna. Kahoda said, 'It is for
this, O Janaka, that men pray for sons, by performing meritorious acts.
That in which I had failed hath been achieved by my son. Weak persons may
have sons endued with strength; dunces may have intelligent sons; and the
illiterate may have sons possessed of learning.' Vandin said, 'It is with
thy sharpened axe, O monarch, that even Yama severeth the heads of foes.
May prosperity attend thee! In this sacrifice of king Janaka, the
principal hymns relating to the Uktha rites are being chanted, and the
Soma juice also is being adequately quaffed. And the gods themselves, in
person, and with cheerful hearts, are accepting their sacred shares.'

"Lomasa said, 'When in enhanced splendour, the Brahmanas had risen up,
Vandin, taking king Janaka's permission, entered into the waters of the
sea. And then Ashtavakra worshipped his father, and he himself also was
worshipped by the Brahmanas. And having thus defeated the Suta's son. [40]
Ashtavakra returned to his own excellent hermitage, in company with his
uncle. Then in the presence of his mother, his father addressed him,
saying, '(O son), thou speedily enter into this river, Samanga.' And
accordingly, he entered (into the water). (And as he plunged beneath the
water), all his (crooked) limbs were immediately made straight. And from
that day that river came to be called Samanga and she became invested
with the virtues of purifying (sins). He that shall bathe in her, will be
freed from his sins. Therefore, O Yudhishthira, do thou with thy brothers
and wife descend to the river, and perform thy ablutions. O Kunti's son,
O scion of the Ajamidha race, living happily and cheerfully at this place
together with thy brothers and the Brahmanas, thou wilt perform with me
other acts of merit, being intent upon good deeds.'"



SECTION CXXXV

"Lomasa said, 'Here, O king, is visible the river Samanga, whose former
name was Madhuvila, and yonder is the spot named Kardamila, the bathing
place of Bharata. The lord of Sachi, when fallen into misery in
consequence of having slain Vritra, became freed from his sin, by
performing his ablutions in this Samanga. Here, O bull among men, is the
spot where the Mainaka mountain hath sunk into the interior of the earth;
and it is hence called Vinasana. For obtaining sons, here Aditi in days
of yore had cooked that celebrated food, (presided over by the Supreme
Being). O ye bulls among men, ascended this lofty mountain and put an end
to your inglorious misery unworthy to be uttered. Here, O king, before
thee is the Kanakhala range, the favourite resort of sages. 'And yonder
is the mighty river Ganga. Here, in ancient times, the holy sage
Sanatkumara attained ascetic success. O scion of the Ajamidha race, by
performing thy ablutions here in this river, thou wilt be freed from all
thy sins. O son of Kunti, do thou together with thy ministers, touch (the
waters) of this lake called Punya, and this mountain Bhrigutunga and also
(the water of) these two rivers, called Tushniganga. Here, O Kunti's son,
appeareth the hermitage of the sage Sthulasiras. Resign here thy anger
and sense of self-importance. There, O son of Pandu, is seen the
beautiful hermitage of Raivya, where perished Bharadwaja's son, Yavakari,
profound in Vedic lore.'"

"Yudhishthira said, 'How did the mighty sage, Yavakri, son of the ascetic
Bharadwaja, acquire profundity in the Vedas? And how also did he perish?
I am anxious to hear all this, just as it happened. I take delight in
listening to the narration of the deeds of god-like men.'"

"Lomasa said, 'Bharadwaja and Raivya were two friends. And they dwelt
here, ever taking the greatest pleasure in each other's company. Now,
Raivya had two sons, named Arvavasu and Paravasu. And, Bharadwaja, O
Bharata's son, had an only son, named Yavakri. Raivya and his two sons
were versed in the Vedas, while Bharadwaja practised asceticism. But, O
son of Bharata, from their boyhood, the friendship subsisting between
those two was unequalled. O sinless one, the highspirited Yavakri finding
that his father, who practised asceticism, was slighted by the Brahmanas,
while Raivya with his sons was greatly respected by them, was overwhelmed
with sorrow, and became sore aggrieved. Thereupon, O son of Pandu, he
entered upon severe austerities, for (obtaining) a knowledge of the
Vedas. And he exposed his body to a flaming fire. By thus practising the
most rigid austerities, he caused anxiety in the mind of Indra. Then
Indra, O Yudhishthira, went to him and addressed him saying, 'Wherefore,
O sage, hast thou become engaged in practising such rigid austerities?'
Yavakri said, 'O thou adored of celestial hosts, I am practising severe
penances, because I wish that such a knowledge of the Vedas as hath never
been acquired by any Brahmana whatever, may be manifest unto me. O
conqueror of Paka, these endeavours of mine have been for Vedic lore. O
Kausika, by the force of my asceticism. I purpose to obtain all sorts of
knowledge. O lord, a knowledge of the Vedas as learnt through teachers,
is acquired in a long time. Therefore, (with the view of attaining in
short time a proficiency in the Vedas), I have put forth these high
endeavours.' Indra said, 'O Brahmana sage, the way that thou hast adopted
is not the proper way. What for, O Brahamana, wilt thou destroy thyself?
Go and learn from the lips of a preceptor.'

"Lomasa said, 'O son of Bharata, having said this, Sakra went away, and
Yavakri of immeasurable energy, once more directed his attention to
asceticism. O king, we have heard that carrying on severe austerities he
again greatly agitated Indra. And the god Indra, slayer of Vala, again
came unto that great sage, who was engaged in austere penances; and
forbade him, saying, Thou art striving with the object that Vedic lore
may be manifest unto thee as well as unto thy father; but thy exertions
can never be successful, nor is this act of thine well-advised.' Yavakri
said, 'O lord of the celestials, if thou wilt not do for me what I want,
I shall, observing stricter vows, practise still severer penances. O lord
of celestials! know that if thou do not fulfil all my desires, I shall
then cut off my limbs and offer them as a sacrifice into a blazing fire.'

"Lomasa said, 'Knowing the determination of that high-souled sage, the
sagacious Indra reflected and hit upon some expedient to dissuade him.
Then Indra assumed the guise of an ascetic Brahmana, hundreds of years
old, and infirm, and suffering from consumption. And he fell to throwing
up a dam with sands, at that spot of the Bhagirathi to which Yavakri used
to descend for performing ablutions. Because Yavakri, chief of the
Brahmanas, paid no heed to Indra's words, the latter began to fill the
Ganga with sands. And without cessation, he threw handfuls of sand into
the Bhagirathi, and began to construct the dam attracting the notice of
the sage. And when that bull among the sages, Yavakri, saw Indra thus
earnestly engaged in constructing the dam, he broke into laughter, and
said the following words, 'What art thou engaged in, O Brahmana, and what
is thy object? Why dost thou, for nothing, make this mighty endeavour?'
Indra said, 'I am trying, O my son, to dam the Ganga so that there may be
a commodious passage. People experience considerable difficulty in
crossing and recrossing (the river) by boat.' Yavakri said, 'O thou of
ascetic wealth, thou canst not dam up this mighty current. O Brahmana,
desist from, what is impracticable, and take up something that is
practicable.' Indra said, 'O sage, I have imposed on myself this heavy
task, even as, for obtaining a knowledge of the Vedas, thou hast begun
these penances, which can never be fruitful.' Yavakri said, 'If, O chief
of the celestials, those efforts of mine be fruitless, even as those of
thy own, then, O lord of heavenly hosts, be thou pleased to do for me
what is practicable. Vouchsafe unto me boons whereby I may excel other
men.'

"Lomasa said 'Then Indra granted boons, as was prayed for by the mighty
ascetic, Indra said, 'As thou desirest, the Vedas will be manifest unto
thee, yea--even unto thy father. And all thy other desires will also be
fulfilled. Return home, O Yavakri.'

"Having thus obtained the object of his desire, Yavakri came unto his
father and said, The Vedas, O father, will be manifest unto thee as well
as unto myself and I have obtained boons whereby we shall excel all men.'
Thereat Bharadwaja said, 'O my son, as thou hast obtained the objects of
thy desire, thou wilt be proud. And when thou art puffed up with pride
and hast also become uncharitable, destruction will soon overtake thee. O
my son, there is a current anecdote narrated by the gods. In ancient
times, O son, there lived a sage named Valadhi, possessed of great
energy. And in grief for the death of a child, he practised the severest
penances to have a child that should be immortal. And he obtained a son
even as he desired. But the gods, though very favourably disposed
(towards him), did not yet make his son immortal like unto the gods. They
said, 'On condition can a mortal being be made immortal. Thy son's life,
however, shall depend on some instrumental cause.' Thereupon, Valadhi
said, 'O chiefs of the celestials, these mountains have been existing
eternally, and indestructible, let them be the instrumental cause of my
son's life. Afterwards a son was born to the sage, named Medhavi. And he
was of a very irritable temper. And hearing of (the incident of his
birth), he grew haughty, and began to insult the sages. And he ranged
over the earth, doing mischief to the munis. And one day, meeting with
the learned sage Dhannushaksha endued with energy. Medhavi maltreated
him. Thereupon, the former cursed him, saying, 'Be thou reduced to
ashes.' Medhavi, however, was not reduced to ashes. Then Dhannushaksha
caused the mountain which was the instrumental cause of Medhavi's life,
to be shattered by buffaloes. And the boy perished, with the destruction
of the instrumental cause of his life. And embracing his dead son,
Medhavi's father began to bewail his fate. Now hear from me, O my son,
what was chanted by the sages conversant with the Vedas, when they found
the sage mourning. A mortal on no condition whatever can overcome what
hath been ordained by Fate, Lo! Dhannushaksha succeeded in shattering
even the mountain by buffaloes. Thus young ascetics, puffed up with pride
for having obtained boons, perish in a short time. Be thou not one of
them. This Raivya, O my son, is possessed of great energy, and his two
sons are like him. Therefore, be thou vigilant--so as never to approach
him. O my son, Raivya is a great ascetic of an irritable temper. When
angry, he can do thee harm. Yavakri said, 'I shall do as thou biddest me.
Of father, do thou not by any means entertain anxiety for that. Raivya
deserveth my regard even as thou, my father.' Having replied unto his
father in these sweet words, Yavakri, fearing nothing and nobody, began
to delight in wantonly offending other munis."



SECTION CXXXVI

"Lomasa said, 'One day in the month of Chaitra, while fearlessly
wandering at large, Yavakri approached the hermitage of Raivya. And O son
of Bharata, in that beautiful hermitage, adorned with trees bearing
blossoms, he happened to behold the daughter-in-law of Raivya, sauntering
about like a Kinnara woman. And having lost his senses through passion,
Yavakri shamelessly spake unto the bashful maiden, saying, 'Be thou
attached unto me.' Thereupon, knowing his nature, and afraid of a curse,
as well as thinking of Raivya's power, she went unto him saying, 'I
agree.' Then, O son of Bharata, taking him in private, she kept him
chained. O conqueror of foes, returning to his hermitage, Raivya found
his daughter-in-law, Paravasu's wife, in tears. O Yudhishthira, thereat
consoling her with soft words, he enquired of her as to the cause of her
grief. Thereupon, the beautiful damsel told him all that Yavakri had said
unto her, and what she also had cleverly said unto him. Hearing of this
gross misbehaviour of Yavakri, the mind of the sage flamed up, and he
waxed exceedingly wroth. And being thus seized with passion, the great
sage of a highly irascible temper, tore off a matted lock of his hair,
and with holy mantras, offered it as a sacrifice on the sacred fire. At
this, there sprang out of it a female exactly resembling his
daughter-in-law. And then he plucked another matted lock of his hair, and
again offered it as a sacrifice into the fire. Thereupon sprang out of it
a demon, terrible to behold, and having fierce eyes. Then those, two
spake unto Raivya, saying, 'What shall we do?' Thereat, the angry sage
said unto them, 'Go and kill Yavakri.' Then saying, 'We shall do (as thou
biddest)'--they two went away with the intention of slaying Yavakri. And
with her charms, the female whom the large-hearted sage had created,
robbed Yavakri of his sacred water-pot. Then with his uplifted spear the
demon flew at Yavakri, when he had been deprived of his water-pot and
rendered unclean. And seeing the demon approach with uplifted spear for
the purpose of slaying him, Yavakri rose up all on a sudden and fled
towards a tank. But finding it devoid of water, he hurried towards all
the rivers. But they too were all dried up. And being obstructed again
and again by the fierce demon, holding the spear, Yavakri in fright
attempted to enter into the Agnihotra room of his father. But there, O
king, he was repulsed by a blind Sudra warder, and he remained at the
door, grasped by the man. And, finding Yavakri thus grasped by the Sudra,
the demon hurled his spear at him, and thereupon he fell down dead,
pierced in the heart. After slaying Yavakri, the demon went back to
Raivya, and with the permission of that sage, began to live with the
female."



SECTION CXXXVII

"Lomasa said, 'O son of Kunti, Bharadwaja returned to his hermitage after
performing the ritual duties of the day, and having collected the
sacrificial fuel. And because his son had been slain, the sacrificial
fires which used to welcome him everyday, did not on that day come
forward to welcome him. And marking this change in the Agnihotra, the
great sage asked the blind Sudra warder seated there, saying, 'Why is it.
O Sudra, that the fires rejoice not at sight of me? Thou too dost not
rejoice as is thy wont. Is it all well with my hermitage? I hope that my
son of little sense had not gone to the sage Raivya. Answer speedily, O
Sudra, all these questions of mine. My mind misgiveth me.' The Sudra
said, 'Thy son of little sense had gone to the sage Raivya, and therefore
it is that lie lieth prostrate (on the ground), having been slain by a
powerful demon. Being attacked by the Rakshasa, holding a spear, he
attempted to force his way into this room, and I therefore barred his way
with my arms. Then desirous of having water in an unclean state, as he
stood hopeless, he was slain by the vehement Rakshasa, carrying a spear
in his hand.' On hearing from the Sudra of this great calamity,
Bharadwaja, sorely afflicted with grief, began to lament, embracing his
dead son. And he said, 'O my son, it is for the good of the Brahmanas
that thou didst practise penances, with the intention that the Vedas
unstudied by any Brahmana whatever might be manifest unto thee. Thy
behaviour towards the Brahmanas had always been for their good, and thou
hadst also been innocent in regard to all creatures. But, alas! (at last)
thou didst lapse into rudeness. I had prohibited thee, O my son, from
visiting the residence of Raivya; but alas! to that very hermitage,
(destructive to thee) as the god of death himself, Yama, didst thou
repair. Evil-minded is that man, who, (knowing that I am an old man), and
also that (Yavakri) was my only son, had given way to wrath. It is
through the agency of Raivya that I have sustained the loss of my child.
Without thee, O my son, I shall give up my life, the most precious thing
in the world. In grief for the death of my son, I renounce my life; but
this I say that Raivya's eldest son shall in a short time kill him
although he be innocent. Blessed are those to whom children have never
been born, for they lead a happy life, without having to experience the
grief (incident to the death of a child). Who in this world can be more
wicked than those who from affliction, and deprived of their sense by
sorrow consequent upon the death of a child, curse even their dearest
friend! I found my son dead, and, therefore, have cursed my dearest
friend. Ah! what second man can there be in this world, destined to
suffer so grievous a misfortune!' Having lamented long Bharadwaja
cremated his son and then himself entered into a full-blazing fire.'"



SECTION CXXXVIII

"Lomasa said, 'At that very time, the mighty king, Vrihadyumna, of high
fortune, who was the Yajamana of Raivya, commenced a sacrifice. And the
two sons of Raivya, Arvavasu and Paravasu, were engaged by that
intelligent monarch, to assist him in the performance of the ceremony.
And, O son of Kunti, taking the permission of their father, they two went
to the sacrifice, while Raivya with Paravasu's wife remained in the
hermitage. And it came to pass that one day, desirous of seeing his wife.
Paravasu returned home alone. And he met his father in the wood, wrapped
in the skin of a black antelope. And the night was far advanced and dark;
and Paravasu, blinded by drowsiness in that deep wood, mistook his father
for a straggling deer. And mistaking him for a deer, Paravasu, for the
sake of personal safety, unintentionally killed his father. Then, O son
of Bharata, after performing the funeral rites (of his father), he
returned to the sacrifice and there addressed his brother saying, 'Thou
wilt never be able to perform this task unassisted. I again, have killed
our father, mistaking him for a deer. O brother, for me do thou observe a
vow, prescribed in the case of killing a Brahmana. O Muni, I shall be
able to perform this work (sacrifice), without any assistant.' Arvavasu
said, 'Do thou then thyself officiate at this sacrifice of the gifted
Vrihadyumna; and for thee will I, bringing my senses under perfect
control, observe the vow prescribed in the case of slaying a Brahmana.'

"Lomasa said, 'Having observed the vow relative to the killing of a
Brahmana, the sage Arvavasu came back to the sacrifice. Seeing his
brother arrive, Paravasu, in accents choked with malice, addressed
Vrihadyumna, saying, 'O king, see that this slayer of a Brahmana enter
not into thy sacrifice, nor look at it. Even by a glance, the killer of a
Brahmana can, without doubt, do thee harm.' O lord of men, immediately on
hearing this, the king ordered his attendants (to turn out Arvavasu). O
king, on being driven out by the king's attendants, and repeatedly
addressed by them--'O slayer of  a Brahmana--Arvavasu more than once
cried, 'It is not I that have killed a Brahmana. Not did he own that he
had observed the vow for his own sake. He said that his brother had
committed the sin, and that he had freed him therefrom.' Having said this
in anger, and being reprimanded by the attendants, the Brahmana sage of
austere penances, retired in silence into the woods. There betaking
himself to the severest penances, the great Brahmana sought the
protection of the Sun. Thereupon, the revelation teaching the mantra
relative to the worship of the Sun, became manifest unto him and that
eternal deity who obtaineth his share (of the sacrificial butter) first,
appeared before him in an embodied form.'

"Lomasa said, 'The celestials, O king, were well pleased with Arvavasu
for his acts. And they made him engaged as the chief priest in the
sacrifice (of Vrihadyumna), and Paravasu to be dismissed from it. Then
Agni and the other celestials (of their own accord) bestowed boons on
Arvavasu. And they also prayed that his father might be restored to life.
He further prayed that his brother might be absolved from his sin; that
his father might have no recollection of his having been slain; that
Bharadwaja and Yavakri might both be restored to life; and that the solar
revelation might attain celebrity (on earth). Then the god said, 'So be
it,' and conferred on him other boons also. Thereat, O Yudhishthira, all
of these persons regained their life. Yavakri now addressed Agni and the
other deities, saying, 'I had obtained a knowledge of all the Vedas, and
also practised penances. How came it then, O chiefs of the immortals,
that Raivya succeeded in killing me in that way?' Thereupon the gods
said, 'O Yavakri, never act again as those have done. What thou askest
about is quite possible, for thou hast learnt the Vedas without exertion,
and without the help of a preceptor. But this man (Raivya) bearing
various troubles, had satisfied his preceptor by his conduct, and
obtained (from the latter) the excellent Vedas through great exertions
and in a long time.'

"Lomasa said, 'Having said this to Yavakri, and restored all those to
life, the celestials with Indra at their head, ascended to heaven. Here,
O Yudhishthira, is the sacred hermitage of that sage embellished with
trees bearing blossoms and fruits at all seasons. O tiger among kings,
dwelling at this spot, thou wilt be delivered from all thy sins.'"



SECTION CXXXIX

"Lomasa said, 'O descendant of Bharata, O king, now hast thou left behind
the mountains Usiravija, Mainaka and Sweta, as well as the Kala hills, O
son of Kunti, O bull among the descendants of Bharata, here flow before
thee the seven Gangas. This spot is pure and holy. Here Agni blazeth
forth without intermission. No son of Manu is able to obtain a sight of
this wonder. Therefore, O son of Pandu, concentrate your mind in order
that he may intently behold these tirthas. Now wilt thou see the
play-ground of the gods, marked with their footprints, as we have passed
the mountain Kala. We shall now ascend that white rock--the mountain
Mandara, inhabited by the Yakshas, Manibhadra and Kuvera, king of the
Yakshas. O king, at this place eighty thousand fleet Gandharvas, and four
times as many Kimpurushas and Yakshas of various shapes and forms,
holding various weapons, attend upon Manibhadra, king of the Yakshas. In
these regions their power is very great. And in speed they are even as
the wind. They can, without doubt, displace even the lord of the
celestials from his seat. Protected by them, and also watched over by the
Rakshasas, these mountains have been rendered inaccessible. Therefore, O
son of Pritha, do thou concentrate thy thoughts. Besides these, O son of
Kunti, here are fierce ministers of Kuvera and his Rakshasa kindred. We
shall have to meet them, and, therefore, O Kunti's son, gather up thy
energies. O king the mountain Kailasa is six yojanas in height. It
contains a gigantic jujube tree. And, O son of Kunti, numberless gods and
Yakshas and Rakshasas and Kinnaras and Nagas and Suparnas and Gandharvas
pass this way, in going towards Kuvera's palace. O king, protected by me,
as well as by the might of Bhimasena, and also in virtue of thy own
asceticism and self-command, do thou to-day mix with them. May king
Varuna and Yama, conqueror of battles, and Ganga, and Yamuna, and this
mountain, and the Maruts and the twin Aswins, and all rivers and lakes,
vouchsafe thy safety. And, O effulgent one, mayst thou have safety from
all the celestials and the Asuras, and the Vasus. O Goddess Ganga, I hear
thy roar from this golden mountain, sacred to Indra. O Goddess of high
fortune, in these mountainous regions, protect the king, worshipped by
all of the Ajamidha race. O daughter of the mountain (Himalaya), this
king is about to enter into these mountainous regions. Do thou,
therefore, confer protection upon him.'

"Having thus addressed the river, Lomasa bade Yudhishthira, saying, 'Be
thou careful.'"

"Yudhishthira said, This confusion of Lomasa is unprecedented. Therefore,
protect ye Krishna, and be not careless. Lomasa knows this place to be
certainly difficult of access. Therefore, do ye practise here the utmost
cleanliness."

"Vaisampayana said, "He next addressed his brother Bhima of vast prowess,
saying, 'O Bhimasena, do thou protect Krishna carefully. Whether Arjuna
be near or away, Krishna in times of danger ever seeketh protection from
thee alone.'"

"Then the high-souled monarch approached the twins, Nakula and Sahadeva,
and after smelling their heads, and rubbing their persons, with tears
said unto them, 'Do not fear. Proceed, however, with caution."'



SECTION CXL

"Yudhishthira said, 'O Vrikodara, there are mighty and powerful invisible
spirits at this place. We shall, however, pass it, through the merit of
our asceticism and Agnihotra sacrifices. O son of Kunti, do thou
therefore, restrain thy hunger and thirst by collecting thy energies, and
also, O Vrikodara have recourse to thy strength and cleverness. O Kunti's
son, thou hast heard what the sage (Lomasa) had said regarding mount
Kailasa. Ascertain, therefore, after deliberation, how Krishna will pass
the spot. Or, O mighty Bhima of large eyes, do return from hence, taking
with thee Sahadeva, and all our charioteers, cooks, servants, cars,
horses, and Brahmanas worn out with travel, while I together with Nakula
and the sage Lomasa of severe austerities proceed, subsisting on the
lightest fare and observing vows. Do thou in expectation of my return,
cautiously wait at the source of the Ganga, protecting Draupadi till I
come back.'

"Bhima replied, 'O descendant of Bharata, although this blessed princess
hath been sore afflicted by toil and distress, yet she easily proceedeth,
in the hope of beholding him of the white steeds (Arjuna). Thy dejection
also is already very great at not seeing the high-souled Arjuna, who
never retreateth from fight. O Bharata, it is superfluous then to say
that if thou seest neither myself nor Sahadeva nor Krishna, thy dejection
will certainly increase. The Brahmanas had better return with our
servants, charioteers cooks and whomsoever else thou mayst command. I
never shall leave thee in these rugged and inaccessible mountainous
regions, infested by Rakshasas. And, O tiger among men, also this
princess of high fortune, ever devoted to her lords, desireth not to
return without thee. Sahadeva is always devoted to thee; he too will
never retrace his steps. His disposition is known to me. O king, O mighty
monarch, we are all eager to behold Savyasachin, and therefore, will we
all go together. If we are unable to go over this mountain in our cars,
abounding as it doth in defiles, well, we would go on foot. Trouble
thyself not, O king, I shall carry Panchala's daughter wherever she will
be incapable of walking. O king, I have decided upon this. Therefore let
not thy mind be distracted. I shall also carry over inaccessible tracts
those tender-bodied heroes, the twins, the delight of their mother,
wherever they will be incapable of proceeding.'

"Yudhishthira said, 'May thy strength increase, O Bhima, as thou speakest
thus, and as thou boldly undertakest to carry the illustrious Panchali
and these twins. Blessed be thou! Such courage dwelleth not in any other
individual. May thy strength, fame, merit, and reputation increase! O
long-armed one, as thou offerest to carry Krishna and our brothers the
twins, exhaustion and defeat never be thine!"

Vaisampayana said, "Then the charming Krishna said with a smile, 'O
descendant of Bharata, I shall be able to go, and, therefore, be thou not
anxious on my account.'

"Lomasa said, 'Access to the mountain, Gandhamadana, is only to be
obtained by dint of asceticism. Therefore, O son of Kunti, shall we all
practise austerities, O king, Nakula, Sahadeva, Bhimasena, thou and
myself shall then see him of the white steeds, O Kunti's son.'"

Vaisampayana said, "O king, thus conversing together, they saw with
delight the extensive domains of Suvahu, situated on the Himalayas
abounding in horses and elephants, densely inhabited by the Kiratas and
the Tanganas, crowded by hundreds of Pulindas, frequented by the
celestials, and rife with wonders. King Suvahu, the lord of the Pulindas,
cheerfully received them at the frontiers of his dominions, paying them
proper respect. Having been thus received with honour, and having dwelt
comfortably at this place, they started for the mountain Himalaya, when
the sun shone brightly in the firmament. And, O king, having entrusted to
the care of the lord of the Pulindas, all their servants--Indrasena and
the others,--and the cooks and the stewards, and Draupadi's
accoutrements, and every thing else, those mighty charioteers, the son of
the Kurus, endued with great prowess, set out from that country, and
began to proceed cautiously with Krishna,--all of them cheerful in the
expectation of beholding Arjuna."

"Yudhishthira said, 'O Bhimasena, O Panchali, and ye twins, hearken unto
my words. The acts done (by a person) in a former birth do not perish,
(without producing their effects). Behold! Even we have become rangers of
the wilderness. Even to see Dhananjaya, exhausted and distressed as we
are, we have to bear each other, and pass through impassable places. This
burneth me even as fire doth a heap of cotton. O hero, I do not see
Dhananjaya at my side. I reside in the wood with my younger brothers,
anxious for beholding him. This thought, as also the memory of that grave
insult offered to Yajanaseni, consumes me. O Vrikodara, I do not see the
invincible Partha of strong bow and incomparable energy, and who is the
immediate elder to Nakula. For this, O Vrikodara, I am miserable. In
order to see that hero, Dhananjaya, firm in promise, for these five years
have I been wandering in various tirthas, and beautiful forests and lakes
and yet I do meet with him. For this, O Vrikodara, I am miserable. I do
not see the long-armed Gudakesa, of dark blue hue, and leonine gait. For
this, O Vrikodara, I am miserable. I do not see that foremost of Kurus,
accomplished in arms, skilful in fight, and matchless among bowmen. For
this, O Vrikodara, I am miserable. Distressed for I am I do not see that
son of Pritha, Dhananjaya, born under the influence of the star Phalguni;
ranging amidst foes even like Yama at the time of the universal
dissolution; possessed of the prowess of an elephant with the temporal
juice trickling down; endued with leonine shoulders; not inferior to
Sakra himself in prowess and energy; elder in years to the twins; of
white steeds; unrivalled in heroism; invincible; and wielding a strong
bow. For this, O Vrikodara, I am miserable. And he is always of a
forgiving temper,--even when insulted by the meanest individual. And he
conferreth benefit and protection to the righteous; but to that tortuous
person who by craft attempts to do him mischief, Dhananjaya is like unto
virulent poison, albeit that one were Sakra himself. And the mighty
Vibhatsu of immeasurable soul and possessing great strength, showeth
mercy and extendeth protection even to a foe when fallen. And he is the
refuge of us all and he crusheth his foes in fight. And he hath the power
to collect any treasure whatever, and he ministereth unto our happiness.
It was through his prowess that I had owned formerly measureless precious
jewels of various kinds which at present Syodhana hath usurped. It was by
his might, O hero, that I had possessed before that palatial amphitheatre
embellished with all manner of jewels, and celebrated throughout the
three worlds. O Pandu's son, in prowess, Phalguni is like unto Vasudeva,
and in fight he is invincible and unrivalled, even like unto Kartavirya.
Alas! I see him not, O Bhima. In might, that conqueror of foes goeth in
the wake of the invincible and most powerful Sankarshana (Valarama) and
Vasudeva. In strength of arms, and spirit, he is like unto Purandara
himself. And in swiftness, he is even as the wind, and in grace, as the
moon, and in ire, he is the eternal Death himself. O mighty-armed one,
with the object of beholding that war-like tiger among men, shall we
repair to the Gandhamadana mountain, where lies the hermitage of Nara and
Narayana at the site of the celebrated jujube tree, and which is
inhabited by the Yakshas. We shall see that best of mountains. And,
practising severe austerities only on foot we shall go to Kuvera's
beautiful lake guarded by Rakshasas. That place cannot be reached by
vehicles, O Vrikodara. Neither can cruel or avaricious, or irascible
people attain to that spot, O Bharata's son. O Bhima, in order to see
Arjuna, thither shall we repair, in company, with Brahmanas of strict
vows, girding on our swords, and wielding our bows. Those only that are
impure, meet with flies gad-flies, mosquitoes, tigers, lions, and
reptiles, but the pure never come across them. Therefore, regulating our
fare, and restraining our senses, we shall go to the Gandhamadana,
desirous of seeing Dhananjaya.'"



SECTION CXLI

"Lomasa said, O sons of Pandu, ye have seen many a mountain, and river
and town and forest and beautiful tirtha; and have touched with your
hands the sacred waters. Now this way leads to the celestial mountain
Mandara; therefore be ye attentive and composed. Ye will now repair to
the residence of the celestials and the divine sages of meritorious
deeds. Here, O king, flows the mighty and beautiful river (Alakananda) of
holy water adored by hosts of celestials and sages, and tracing its
source to (the site of) the jujube tree. It is frequented and worshipped
by high-souled Vaihayasas, Valakhilyas and Gandharvas of mighty souls.
Accustomed to sing the Sama hymns, the sages, Marichi, Pulaha, Bhrigu and
Angiras, chanted them at this spot. Here the lord of celestials
performeth with the Maruts his daily prayers. And the Sadhyas and the
Aswins attend on him. The sun, the moon and all the luminaries with the
planets resort to this river, alternately by day and by night. O highly
fortunate monarch, that protector of the world; Mahadeva, having a bull
for his mark, received on his head the fall of the waters of this river,
at the source of the Ganga. O children, approach this goddess of the six
attributes and bow down before her with concentrated minds.'

"Hearing the words of the high-souled Lomasa, the son of Pandu
reverentially worshipped the river (Ganga), flowing through the
firmament. And after having adored her the pious sons of Pandu resumed
their journey accompanied by the sages. And it came to pass that those
best of men beheld at a distance some white object of vast proportions,
even like Meru and stretching on all sides. And knowing that Pandu's sons
were intent upon asking (him), Lomasa versed in speech said, 'Hear, O
sons of Pandu! O best of men, what ye see before you, of vast proportions
like unto a mountain and beautiful as the Kailasa cliff, is a collection
of the bones of the mighty Daitya Naraka, Being placed on a mountain, it
looketh like one. The Daitya was slain by that Supreme Soul, the eternal
God Vishnu, for the good of the lord of celestials. Aiming at the
possession of Indra's place, by the force of austere and Vedic lore, that
mighty-minded (demon) had practised austere penances for ten thousand
years. And on account of his asceticism, as also of the force and might
of his arms he had grown invincible and always harassed (Indra). And O
sinless one, knowing his strength and austerities and observance of
religious vows, Indra became agitated and was overwhelmed with fear. And
mentally he thought of the eternal deity, Vishnu. And thereat the
graceful lord of the universe, who is present everywhere, appeared and
stood before him manifest. And the sages and celestials began to
propitiate Vishnu with prayers. And in his presence even Agni of the six
attributes and of blazing beauty being overpowered by his effulgence,
became shorn of radiance and seeing before him the God Vishnu, the chief
of the celestials who wields the thunder-bolt, bowing with head down
readily apprised Vishnu of the source of his fear. Thereupon Vishnu said,
'I know, O Sakra, that thy fear proceedeth from Naraka, that lord of the
Daityas. By the merit of his successful ascetic acts he aimeth at Indra's
position. Therefore, for pleasing thee, I shall certainly sever his soul
from his body, although he hath achieved success in asceticism. Do thou,
lord of celestials, wait for a moment.' Then the exceedingly powerful
Vishnu deprived (Naraka) of his senses (by striking him) with his hand.
And he fell down on the earth even like the monarch of mountains struck
by (thunder). He was thus slain by a miracle and his bones lie gathered
at this spot. Here also is manifest another deed of Vishnu's. Once the
whole earth having been lost and sunk into the nether regions she was
lifted up by him in the shape of a boar having a single tusk.'

"Yudhishthira said, 'O worshipful one, relate in particular how Vishnu,
the lord of the celestials, raised up the earth sunk a hundred yojanas?
In what manner also was that support of all created things--the goddess
Earth of high fortune--who dispenseth blessings and bringeth forth all
sorts of corn rendered stable? Through whose power had she sunk an
hundred yojanas below, and under what circumstances was exhibited this
greatest exploit of the Supreme Being? O chief of the twice-born race, I
wish to hear all about it in detail as it happened. Certainly, it is
known to thee.'

"Lomasa said, 'O Yudhishthira, listen to all at length as I relate the
story, which thou hast asked me (to narrate). O child, in days of yore,
there was (once) a terrible time in the Krita Yuga when the eternal and
primeval Deity assumed the duties of Yama. And, O thou that never fallest
off, when the God of gods began to perform the functions of Yama, there
died not a creature while the births were as usual. Then there began to
multiply birds and beasts and kine, and sheep, and deer and all kinds of
carnivorous animals. O tiger among men and vanquisher of foes, then the
human race also increased by thousands even like unto a current of water.
And, O my son, when the increase of population had been so frightful, the
Earth oppressed with the excessive burden, sank down for a hundred
yojanas. And suffering pain in all her limbs, and being deprived of her
senses by excessive pressure, the earth in distress sought the protection
of Narayana, the foremost of the gods. The earth spake saying, 'It is by
thy favour, O possessor of the six attributes, that I had been able to
remain so long in my position. But I have been overcome with burden and
now I cannot hold myself any longer. It behoveth thee, O adorable one, to
relieve this load of mine. I have sought thy protection. O lord; and do
thou, therefore, extend unto me thy favour.' Hearing these words of hers,
the eternal lord, possessor of the six attributes, complaisantly said, in
words uttered in distinct letters. Vishnu said, 'Thou need not fear, O
afflicted Earth, the bearer of all treasures. I shall act so that thou
mayst be made light.'

"Lomasa said, 'Having thus dismissed the Earth, who hath the mountains
for her ear-rings, he suddenly became turned into a boar with one tusk,
and of exceeding effulgence. Causing terror with his glowing red eyes and
emitting fumes from his blazing lustre, he began to swell in magnitude in
that region. O hero, then holding the earth with his single radiant tusk
that being who pervadeth the Vedas, raised her up a hundred yojanas. And
while she was being thus raised, there ensued a mighty agitation and all
the celestials, together with the sages of ascetic wealth became
agitated. And heaven, and the firmament, and also the Earth were filled
with exclamations of Oh! and Alas! and neither the celestials nor men
could rest in peace. Then countless celestials together with the sages
went to Brahma, who was seated burning as it were in his (own) lustre.
Then approaching Brahma, the lord of celestials, and the witness of the
acts of all beings, they with folded hands spake the following words, 'O
lord of the celestials, all created beings have become agitated and the
mobile and immobile creatures are restless. O lord of the celestials,
even the oceans are found to be agitated and this whole earth hath gone
down a hundred yojanas. What is the matter? And by whose influence is it
that the whole universe is in ferment? May it please thee to explain it
unto us without delay, for we are all bewildered.' Thereupon Brahma
replied, 'Ye immortals! do ye not entertain fear for the Asuras, in any
matter or place. Hearken, ye celestials, to the reason to which all this
commotion is owing! This agitation in the heavens hath been produced by
the influence of the illustrious Being who is omnipresent, eternal and
the never-perishing Soul. That Supreme soul, Vishnu hath lifted up the
Earth, who had entirely sunk down hundred yojanas. This commotion hath
taken place in consequence of the earth being raised up. Know ye this and
dispel your doubts.' The celestials said, 'Where is that Being who with
pleasure raiseth up the Earth? O possessor of the six attributes, mention
unto us the place. Thither shall we repair.' Brahma said 'Go ye. May good
happen to you! Ye will find him resting in the Nandana (gardens). Yonder
is visible the glorious worshipful Suparna (Garuda). After having raised
the Earth, the Supreme Being from whom the world become manifest, flameth
even in the shape of a boar, like unto the all-consuming fire at the
universal dissolution. And on his beast is really to be seen the gem
Srivatsa. (Go) and behold that Being knowing no deterioration.'

"Lomasa said, 'Then the celestials, placing the grandsire at their head,
came to that infinite Soul, and having listened to his praise, bade him
adieu and went back to whence they had come.'"

Vaisampayana said, "O Janamejaya, having heard this story, all the
Pandavas without delay and with alacrity, began to proceed by the way
pointed out by Lomasa."



SECTION CXLII

Vaisampayana said, "O king, then those foremost of bowmen, of
immeasurable prowess, holding bows stringed at full stretch and equipped
with quivers and arrows and wearing finger-caps made of the guana-skin,
and with their swords on, proceeded with Panchali towards the
Gandhamadana, taking with them the best of Brahmanas. And on their way
they saw various lakes, and rivers and mountains and forests, and trees
of wide-spreading shade on mountain summits and places abounding in trees
bearing flowers and fruit in all seasons and frequented by celestials and
sages. And restraining their senses within their inner self and
subsisting on fruits and roots, the heroes passed through rugged regions,
craggy and difficult of passage, beholding many and various kinds of
beasts. Thus those high-souled ones entered the mountain inhabited by the
sages, the Siddhas and the celestials, and frequented by the Kinnaras and
the Apsaras. And, O lord of men, as those mighty heroes were entering the
mountain Gandhamandana, there arose a violent wind, attended with a heavy
shower. And owing to this, mighty clouds of dust bearing lots of dry
leaves, rose, and all on a sudden covered earth, air and firmament. And
when the heavens had been covered with dust nothing could be perceived,
neither could they (the Pandavas) speak to one another. And with eyes
enveloped with darkness and pushed by the wind carrying particles of
rocks they could not see one another. And there began to arrive mighty
sounds proceeding from the tree, and also from those breaking down
incessantly under the force of the wind, and falling to the ground. And
distracted by gusts of the wind, they thought, 'Are the heavens falling
down; or the earth and the mountains being rent?' And afraid of the wind,
they felt about with their hands and took shelter under the way-side tree
and ant-hills and in caverns. Then holding his bow and supporting Krishna
the mighty Bhimasena stood under a tree. And Yudhishthira the just with
Dhaumya crept into the deep wood. And Sahedeva carrying the sacred fire
with him took shelter in a rock. And Nakula together with Lomasa and
other Brahmanas of great asceticism stood in fright, each under a tree.
Then when the wind had abated and the dust subsided, there came down a
shower in torrents. There also arose a loud rattling noise, like unto the
thunder hurled; and quick-flashing lightning began to play gracefully
upon the clouds. And being helped on by the swift wind, showers of rain
poured down without intermissions, filling all sides round. And, O lord
of men, all around there began to flow many rivers covered with foam and
turbid with mud; and these bearing volumes of water spread over the
frothy rafts rushed down with tremendous roar uprooting trees. And
afterwards when that sound had ceased and the air had arisen they (each
of them) cautiously came out of their coverts and met together, O
descendant of Bharata. And then the heroes started for the mountain
Gandhamadana."



SECTION CXLIII

Vaisampayana said, "When the high-souled sons of Pandu had proceeded only
two miles, Draupadi unaccustomed to travel on foot, sank down. Weary and
afflicted as she was, the poor daughter of Panchala became faint, on
account of the hailstorm and also of her extreme delicacy. And trembling
with faintness, the black-eyed one supported herself on her thighs with
her plump arms, becoming (her graceful form). And thus resting for
support on her thighs resembling the trunk of an elephant, and which were
in contract with each other, she suddenly dropped upon the ground,
trembling like a plantain tree. And finding that the beautiful one was
falling down like a twisted creeper, Nakula ran forward and supported,
her. And he said, 'O king, this black-eyed daughter of Panchala, being
weary, hath fallen down upon the ground. Do thou, therefore, tend her, O
son of Bharata. Undeserving as she is of misery, this lady of slow pace
hath been subject to great hardships, and she is also worn out with the
fatigues of the journey. O mighty king, do thou therefore, comfort her.'"

Vaisampayana said, "Having heard these words of Nakula, the king as also
Bhima and Sahadeva, became sorely afflicted, and hastily ran towards her.
And finding her weak, and her countenance pale, the pious son of Kunti
began to lament in grief, taking her on his lap. Yudhishthira said.
'Accustomed to ease, and deserving to sleep in wellprotected rooms, on
beds spread over with fine sheets, how doth this beautiful one sleep
prostrate on the ground! Alas! On my account (alone), the delicate feet
and the lotus-like face of this one deserving of all excellent things,
have contracted a dark-blue hue. O what have I done! Fool that I am,
having been addicted to dice, I have been wandering in the forest full of
wild beasts, taking Krishna in my company. This large-eyed one had been
bestowed by her father, the king of the Drupadas, in the hope that the
blessed girl would be happy, by obtaining the sons of Pandu for her
lords. It is on account of my wretched self, that without obtaining
anything hoped for, she sleepeth prostrate on the ground, tired with
hardships, sorrow and travel!"

Vaisampayana said, "While king Yudhishthira the just was lamenting thus,
Dhaumya with all the other principal Brahmanas came to the spot. And they
began to console him and to honour him with blessings. And they recited
mantras capable of dispelling Rakshasas and (to that end) also performed
rites. And on the mantras being recited by the great ascetics, in order
to the restoration of (Panchali's) health, Panchali frequently touched by
the Pandavas with their soothing palms and fanned by cool breezes
surcharged with particles of water, felt ease, and gradually regained her
senses. And finding that exhausted poor lady restored to her senses, the
sons of Pritha, placing her on deer-skin, caused her to take rest. And
taking her feet of red soles, bearing auspicious marks, the twins began
to press them gently with their hands, scarred by the bow-string. And
Yudhishthira the just, the foremost of the Kurus, also comforted her and
addressed Bhima in the following words: 'O Bhima, there yet remain many
mountains (before us), rugged, and inaccessible because of snow. How,
long-armed one, will Krishna pass over them?' Thereupon Bhima said, 'O
king, I myself shall carry thee, together with this princess and these
bulls among men, the twins; therefore, O king of kings, resign not thy
mind unto despair. Or, at thy bidding, O sinless one, Hidimava's son, the
mighty Ghatotkacha, who is capable of ranging the skies and who is like
unto me in strength, will carry us all.'"

Vaisampayana said, "Then with Yudhishthira's permission, Bhima thought of
his Rakshasa son. And no sooner was he thought of by his father, than the
pious Ghatotkacha made his appearance and, saluting the Pandavas and the
Brahmanas, stood with joined hands. And they also caressed him of mighty
arms. He then addressed his father, Bhimasena of dreadful prowess,
saying, 'Having been thought of by thee I have come here with speed, in
order to serve thee. Do thou, O longarmed one, command me. I shall
certainly be able to perform whatever thou bidst.' Hearing this,
Bhimasena hugged the Rakshasa to his breast."



SECTION CXLIV

"Yudhishthira said, 'O Bhima, let this mighty and heroic Rakshasa chief,
thy legitimate son, devoted to us, and truthful, and conversant with
virtue carry (his) mother (Draupadi) without delay. And, O possessor of
dreadful prowess, depending on the strength of thy arms, I shall reach
the Gandhamadana, unhurt, together with Panchala's daughter.'"

Vaisampayana said, "Hearing the words of his brother, that tiger among
men, Bhimasena, commanded his son, Ghatotkacha, represser of foes,
saying, 'O invincible son of Hidimva, this thy mother hath been sorely
tired. Thou art, again, strong and capable of going wherever thou likest.
Do thou therefore, O ranger of the skies, carry her. May prosperity
attend thee! Taking her on thy shoulders, thou shalt go in our company,
adopting a course not far overhead,--so that thou mayst not render her
uneasy.' Thereat, Ghatotkacha said, 'Even single-handed, I am able to
carry Yudhishthira the just, and Dhaumya, and Krishna, and the twins--and
what wonder then that I shall to-day carry them, when I have others to
assist me? And, O sinless one, hundreds of other heroic (Rakshasas),
capable of moving through the sky, and of assuming any shape at will,
will together carry you all with the Brahmanas."

Vaisampayana said, "Saying this, Ghatotkacha carried Krishna in the midst
of the Pandavas, and the other (Rakshasas) also began to carry the
Pandavas. And by virtue of his native energy, Lomasa of incomparable
effulgence moved along the path of the Siddhas, like unto a second sun.
And at the command of the lord of the Rakshasas, those Rakshasas of
terrific prowess began to proceed, bearing all the other Brahmanas, and
beholding many a romantic wood. And they proceeded towards the gigantic
jujube tree. And carried by the Rakshasas of great speed, proceeding at a
rapid pace, the heroes passed over longextending ways quickly, as if over
short ones. And on their way they saw various tracts crowded with
Mlechchha people, and containing mines of diverse gems. And they also saw
hillocks teeming with various minerals, thronged with Vidyadharas,
inhabited on all sides by monkeys and Kinnaras and Kimpurushas, and
Gandharvas, and filled with peacocks, and chamaras, and apes, and rurus,
and bears, and gavayas, and buffaloes, intersected with a network of
rivulets, and inhabited by various birds and beasts, and beautified by
elephants, and abounding in trees and enraptured birds. After having thus
passed many countries, and also the Uttarakurus, they saw that foremost
of mountains, the Kailasa, containing many wonders. And by the side of
it, they beheld the hermitage of Nara and Narayana, with celestial trees
bearing flowers and fruits in all seasons. And they also beheld that
beautiful jujube of round trunk. And it was fresh; and of deep shade; and
of excellent beauty; and of thick, soft and sleek foliage; and healthful;
and having gigantic boughs; and wide-spreading; and of incomparable
lustre; and bearing full-grown, tasteful, and holy fruits dropping honey.
And this celestial tree was frequented by hosts of mighty sages, and was
always inhabited by various birds maddened with animal spirits. And it
grew at a spot devoid of mosquitoes and gad-flies, and abounding in
fruits and roots and water, and covered with green grass, and inhabited
by the celestials and the Gandharvas, and of smooth surface, and
naturally healthful, and beauteous and cool and of delicate feel. Having
reached that (tree) together with those bulls among Brahmanas, the
high-souled ones gently alighted from the shoulders of the Rakshasas.
Then in company with those bulls among the twice-born ones, the Pandavas
beheld that romantic asylum presided over by Nara and Narayana; devoid of
gloom; and sacred; and untouched by the solar rays; and free from those
rubs, viz. hunger, and thirst, heat and cold, and removing (all) sorrow;
and crowded with hosts of mighty sages; and adorned with the grace
proceeding from the Vedas, Saman, Rich, and Yajus; and, O king,
inaccessible to men who have renounced religion; and beautified with
offerings, and homas; and sacred; and well-swept and daubed; and shining
all around with offerings of celestial blossoms; and spread over with
altars of sacrificial fire, and sacred ladles and pots; and graced with
large water-jars, and baskets and the refuge of all beings; and echoing
with the chanting of the Vedas; and heavenly: and worthy of being
inhabited; and removing fatigue; and attended with splendour and of
incomprehensible merit; and majestic with divine qualities. And the
hermitage was inhabited by hosts of great sages, subsisting on fruits and
roots; and having their senses under perfect control; and clad in black
deer-skins; and effulgent like unto the Sun and Agni; and of souls
magnified by asceticism and intent on emancipation; and leading the
Vanaprastha mode of life; and of subdued senses; and identified with the
Supreme Soul; and of high fortune; and reciting Vaidic hymns. Then having
purified himself and restrained his senses, that son of Dharma, the
intelligent Yudhishthira of exceeding energy, accompanied by his
brothers, approached those sages. And all the great sages endued with
supernatural knowledge, knowing Yudhishthira arrived, received him
joyfully. And those sages engaged in the recitation of the Vedas, and
like unto fire itself, after having conferred blessings on Yudhishthira,
cheerfully accorded him fitting reception. And they gave him clean water
and flowers and roots. And Yudhishthira the just received with regard the
things gladly offered for his reception by the great sages. And then, O
sinless one, Pandu's son together with Krishna and his brothers, and
thousands of Brahmanas versed in the Vedas and the Vendangas, entered
into that holy hermitage, like unto the abode of Sukra and pleasing the
mind with heavenly odours and resembling heaven itself and attended with
beauty. There the pious (Yudhishthira) beheld the hermitage of Nara and
Narayana, beautified by the Bhagirathi and worshipped by the gods and the
celestial sages. And seeing that hermitage inhabited by the Brahmarshis
and containing fruits dropping honey, the Pandavas were filled with
delight. And having reached that place, the high-souled ones began to
dwell with the Brahmanas. There beholding the holy lake Vinda, and the
mountain Mainaka, of golden summits and inhabited by various species of
birds, the magnanimous ones lived happily with joy. The son of Pandu
together with Krishna took pleasure in ranging excellent and captivating
woods, shining with flowers of every season; beauteous on all sides with
trees bearing blown blossoms; and bending down with the weight of fruits
and attended by the numerous male kokilas and of glossy foliage; and
thick and having cool shade and lovely to behold. They took delight in
beholding diverse beautiful lakes of limpid water and shining all round
with lotuses and lilies. And there, O lord, the balmy breeze bearing pure
fragrance, blew gladdening all the Pandavas, together with Krishna. And
hard by the gigantic jujube, the mighty son of Kunti saw the Bhagirathi
of easy descent and cool and furnished with fresh lotuses and having
stairs made of rubies and corals and graced with trees and scattered over
with celestial flowers, and gladsome to the mind. And at that spot,
frequented by celestials and sages, and extremely inaccessible, they,
after having purified themselves offered oblations unto the pitris and
the gods and the rishis in the sacred waters of the Bhagirathi. Thus
those bulls among men the heroic perpetuators of the Kuru race, began to
reside there with the Brahmanas offering oblations and practising
meditation. And those tigers among men, the Pandavas of the god-like
appearance, felt delight in witnessing the various amusements of
Draupadi."



SECTION CXLV

Vaisampayana said, "There observing cleanliness, those tigers among men
dwelt for six nights, in expectation of beholding Dhananjaya. And it came
to pass that all of a sudden there blew a wind from the north-east and
brought a celestial lotus of a thousand petals and effulgent as the sun.
And Panchali saw that pure and charming lotus of unearthly fragrance,
brought by the wind and left on the ground. And having obtained that
excellent and beautiful lotus, that blessed one became exceedingly
delighted, O king, and addressed Bhimasena in the following words,
'Behold, O Bhima, this most beautiful unearthly flower having within it
the very source of fragrance. It gladdenth my heart, O represser of foes.
This one shall be presented to Yudhishthira the just. Do thou, therefore,
procure others for my satisfaction--in order that I may carry them to our
hermitage in the Kamyaka. If, O Pritha's son, I have found grace with
thee, do thou then procure others of this species in large numbers. I
wish to carry them to our hermitage.' Having said this, the blameless
lady of beautiful glances approached Yudhishthira the just, taking the
flower. And knowing the desire of his beloved queen that bull among men,
Bhima of great strength, also set out, in order to gratify her. And
intent upon fetching the flowers, he began to proceed at rapid space,
facing the wind, in the direction from which the flower had come. And
taking the bow inlaid with gold on the back as also arrows like unto
venomous snakes, he proceeded as a lion in anger or an elephant in rut.
And all beings gazed at him, holding a mighty bow and arrows. And neither
exhaustion, nor langour, neither fear nor confusion, ever possessed the
son of Pritha and the offspring of Vayu (wind). And desirous of pleasing
Draupadi the mighty one, free from fear or confusion, ascended the peak
depending on the strength of his arms. And that slayer of foes began to
range that beautiful peak covered with trees, creepers and of black rocky
base; and frequented by Kinnaras; and variegated with minerals, plants,
beasts, and birds of various hues; and appearing like an upraised arm of
the Earth adorned with an entire set of ornaments. And that one of
matchless prowess proceeded, fixing his look at the slopes of the
Gandhamadana,--beautiful with flowers of every season--and revolving
various thoughts in his mind and with his ears, eyes and mind rivetted to
the spots resounding with the notes of male kokilas and ringing with the
hum of black bees. And like an elephant in rut ranging mad in a forest
that one of mighty prowess smelt the rare odour proceeding from the
flowers of every season. And he was fanned by the fresh breeze of the
Gandhamadana bearing the perfumes of various blossoms and cooling like
unto a father's touch. On his fatigue being removed the down on his body
stood on end. And in this state that represser of foes for the flowers
began to survey all the mountain, inhabited by Yakshas and Gandharvas and
celestials and Brahmarshis. And brushed by the leaves of Saptachchada
tree, besmeared with fresh red, black and white minerals, he looked as if
decorated with lines of holy unguents drawn by fingers. And with clouds
stretching at its sides, the mountain seemed dancing with outspread
wings. And on account of the trickling waters of springs, it appeared to
be decked with necklaces of pearls. And it contained romantic caverns and
groves and cascades and caves. And there were excellent peacocks dancing
to the jingling of the bangles of the Apsaras. And its rocky surface was
worn away by the end of tusks of the elephants presiding over the
cardinal points. And with the waters of rivers falling down, the mountain
looked as if its clothes were getting loosened. And that graceful son of
the wind-god playfully and cheerfully went on, pushing away by his force
countless intertwisted creepers. And stags in curiosity gazed at him,
with grass in their mouths. And not having experienced fear (ever
before), they were unalarmed, and did not flee away. And being engaged in
fulfilling the desire of his love, the youthful son of Pandu, stalwart
and of splendour like unto the hue of gold; and having a body strong as a
lion; and treading like a mad elephant; and possessing the force of a mad
elephant; and having coppery eyes like unto those of a mad elephant; and
capable of checking a mad elephant began to range the romantic sides of
the Gandhamadana with his beautiful eyes uplifted; and displaying as it
were a novel type of beauty. And the wives of Yakshas and Gandharvas
sitting invisible by the side of their husbands, stared at him, turning
their faces with various motions. Intent upon gratifying Draupadi exiled
unto the woods, as he was ranging the beautiful Gandhamadana, he
remembered the many and various woes caused by Duryodhana. And he
thought, 'Now that Arjuna sojourn in heaven and that I too have come away
to procure the flowers, what will our brother Yudhishthira do at present?
Surely, from affection and doubting their prowess, that foremost of men,
Yudhishthira, will not let Nakula and Sahadeva come in search of us. How,
again, can I obtain the flowers soon?' Thinking thus, that tiger among
men proceeded in amain like unto the king of birds, his mind and sight
fixed on the delightful side of the mountain. And having for his
provisions on the journey the words of Draupadi, the mighty son of Pandu,
Vrikodara Bhima, endued with strength and the swiftness of the wind, with
his mind and sight fixed on the blooming slopes of the mountain,
proceeded speedily, making the earth tremble with his tread, even as doth
a hurricane at the equinox; and frightening herds of elephants and
grinding lions and tigers and deer and uprooting and smashing large trees
and tearing away by force plants and creepers, like unto an elephant
ascending higher and higher the summit of a mountain; and roaring
fiercely even as a cloud attended with thunder. And awakened by that
mighty roaring of Bhima, tigers came out of their dens, while other
rangers of the forest hid themselves. And the coursers of the skies
sprang up (on their wing) in fright. And herds of deer hurriedly ran
away. And birds left the trees (and fled). And lions forsook their dens.
And the mighty lions were roused from their slumber. And the buffaloes
stared. And the elephants in fright, leaving that wood, ran to more
extensive forests company with their mates. And the boars and the deer
and the lions and the buffaloes and the tigers and the jackals and the
gavayas of the wood began to cry in herds. And the ruddy geese, and the
gallinules and the ducks and the karandavas and the plavas and the
parrots and the male kokilas and the herons in confusion flew in all
directions, while some proud elephants urged by their mates, as also some
lions and elephants in rage, flew at Bhimasena. And as they were
distracted at heart through fear, these fierce animals discharging urine
and dung, set up loud yells with gapping mouths. Thereupon the
illustrious and graceful son of the wind-god, the mighty Pandava,
depending upon the strength of his arms, began to slay one elephant with
another elephant and one lion with another lion while he despatched the
others with slaps. And on being struck by Bhima the lions and the tigers
and the leopards, in fright gave loud cries and discharged urine and
dung. And after having destroyed these the handsome son of Pandu,
possessed of mighty strength, entered into the forest, making all sides
resound with his shouts. And then the long-armed one saw on the slopes of
the Gandhamadana a beautiful plantain tree spreading over many a yojana.
And like unto a mad lion, that one of great strength proceeded amain
towards that tree breaking down various plants. And that foremost of
strong persons--Bhima--uprooting innumerable plantain trunks equal in
height to many palm-trees (placed one above another), cast them on all
sides with force. And that highly powerful one, haughty like a male lion,
sent up shouts. And then he encountered countless beasts of gigantic
size, and stags, and monkeys, and lions, and buffaloes, and aquatic
animals. And what with the cries of these, and what with the shouts of
Bhima, even the beasts and birds that were at distant parts of the wood,
became all frightened. And hearing those cries of beasts and birds,
myriads of aquatic fowls suddenly rose up on wetted wings. And seeing
these fowls of water, that bull among the Bharatas proceeded in that
direction; and saw a vast and romantic lake. And that fathomless lake
was, as it were, being fanned by the golden plantain trees on the coast,
shaken by the soft breezes. And immediately descending into the lake
abounding in lilies and lotuses, he began to sport lustily like unto a
mighty maddened elephant. Having thus sported there for a long while, he
of immeasurable effulgence ascended, in order to penetrate with speed
into that forest filled with trees. Then the Pandava winded with all his
might his loud-blowing shell. And striking his arms with his hands, the
mighty Bhima made all the points of heaven resound. And filled with the
sounds of the shell, and with the shouts of Bhimasena, and also with the
reports produced by the striking of his arms, the caves of the mountain
seemed as if they were roaring. And hearing those loud arm-strokes, like
unto the crashing of thunder, the lions that were slumbering in the
caves, uttered mighty howls. And being terrified by the yelling of the
lions, the elephants, O Bharata, sent forth tremendous roars, which
filled the mountain. And hearing those sounds emitted, and knowing also
Bhimasena to be his brother, the ape Hanuman, the chief of monkeys, with
the view of doing good to Bhima, obstructed the path leading to heaven.
And thinking that he (Bhima) should not pass that way,(Hanuman) lay
across the narrow path, beautified by plantain trees, obstructing it for
the sake of the safety of Bhima. With the object that Bhima might not
come by curse or defeat, by entering into the plantain wood, the ape
Hanuman of huge body lay down amidst the plantain trees, being overcome
with drowsiness. And he began to yawn, lashing his long tail, raised like
unto the pole consecrated to Indra, and sounding like thunder. And on all
sides round, the mountains by the mouths of caves emitted those sounds in
echo, like a cow lowing. And as it was being shaken by the reports
produced by the lashing of the tail, the mountain with its summits
tottering, began to crumble all around. And overcoming that roaring of
mad elephants, the sounds of his tail spread over the varied slopes of
the mountain.

"On those sounds being heard the down of Bhima's body stood on end; and
he began to range that plantain wood, in search of those sounds. And that
one of mighty arms saw the monkey-chief in the plantain wood, on an
elevated rocky base. And he was hard to be looked at even as the
lightning-flash; and of coppery hue like that of the lightning-flash: and
endued with the voice of the lightning-flash; and quick moving as the
lightning-flash; and having his short flesh neck supported on his
shoulders; and with his waist slender in consequence of the fullness of
his shoulders. And his tail covered with long hair, and a little bent at
the end, was raised like unto a banner. And (Bhima) saw Hanuman's head
furnished with small lips, and coppery face and tongue, and red ears, and
brisk eyes, and bare white incisors sharpened at the edge.' And his head
was like unto the shining moon; adorned with white teeth within the
mouth; and with mane scattered over, resembling a heap of asoka flowers.
And amidst the golden plantain trees, that one of exceeding effulgence
was lying like unto a blazing fire, with his radiant body. And that
slayer of foes as casting glances with his eyes reddened with
intoxication. And the intelligent Bhima saw that mighty chief of monkeys,
of huge body, lying like unto the Himalaya, obstructing the path of
heaven. And seeing him alone in that mighty forest, the undaunted
athletic Bhima, of long arms, approached him with rapid strides, and
uttered a loud shout like unto the thunder. And at that shout of Bhima,
beasts and birds became all alarmed. The powerful Hanuman, however,
opening his eyes partially looked at him (Bhima) with disregard, with
eyes reddened with intoxication. And then smilingly addressing him,
Hanuman said the following words, 'Ill as I am, I was sleeping sweetly.
Why hast thou awakened me? Thou shouldst show kindness to all creatures,
as thou hast reason. Belonging to the animal species, we are ignorant of
virtue. But being endued with reason, men show kindness towards
creatures. Why do then reasonable persons like thee commit themselves to
acts contaminating alike body, speech, and heart, and destructive of
virtue? Thou knowest not what virtue is, neither hast thou taken council
of the wise. And therefore it is that from ignorance, and childishness
thou destroyest the lower animals. Say, who art thou, and what for hast
thou come to the forest devoid of humanity and human beings? And, O
foremost of men, tell thou also, whither thou wilt go to-day. Further it
is impossible to proceed. Yonder hills are inaccessible. O hero, save the
passage obtained by the practice of asceticism, there is no passage to
that place. This is the path of the celestials; it is ever impassable by
mortals. Out of kindness, O hero, do I dissuade thee. Do thou hearken
unto my words. Thou canst not proceed further from this place. Therefore,
O lord, do thou desist. O chief of men, to-day in very way thou art
welcome to this place. If thou think it proper to accept my words, do
thou then, O best of men, rest here, partaking of fruits and roots, sweet
as ambrosia, and do not have thyself destroyed for naught."



SECTION CXLVI

Vaisampayana said, "O represser of foes, hearing these words of the
intelligent monkey-chief, the heroic Bhima answered, 'Who art thou? And
why also hast thou assumed the shape of a monkey? It is a Kshatriya--one
of a race next to the Brahmanas--that asketh thee. And he belongeth to
the Kuru race and the lunar stock, and was borne by Kunti in her womb,
and is one of the sons of Pandu, and is the off spring of the wind-god,
and is known by the name of Bhimasena.' Hearing these words of the Kuru
hero, Hanuman smiled, and that son of the wind-god (Hanuman) spake unto
that offspring of the wind-god (Bhimasena), saying, 'I am a monkey, I
will not allow thee the passage thou desirest. Better desist and go back.
Do thou not meet with destruction.' At this Bhimasena replied.
'Destruction at anything else do I not ask thee about, O monkey. Do thou
give me passage. Arise! Do not come by grief at my hands.' Hanuman said,
'I have no strength to rise; I am suffering from illness. If go thou
must, do thou go by overleaping me.' Bhima said, 'The Supreme Soul void
of the properties pervadeth a body all over. Him knowable alone by
knowledge, I cannot disregard. And therefore, will I not overleap thee.
If I had not known Him from Whom become manifest all creatures, I would
have leapt over thee and also the mountain, even as Hanuman had bounded
over the ocean.' Thereupon Hanuman said, 'Who is that Hanuman, who had
bounded over the ocean? I ask thee, O best of men. Relate if thou canst.'
Bhima replied, "He is even my brother, excellent with every perfection,
and endued with intelligence and strength both of mind and body. And he
is the illustrious chief of monkeys, renowned in the Ramayana. And for
Rama's queen, that king of the monkeys even with one leap crossed the
ocean extending over a hundred yojanas. That mighty one is my brother. I
am equal unto him in energy, strength and prowess and also in fight. And
able am I to punish thee. So arise. Either give me passage or witness my
prowess to-day. If thou do not listen to my bidding, I shall send thee to
the abode of Yama."

Vaisampayana continued. "Then knowing him (Bhima) to be intoxicated with
strength, and proud of the might of his arms, Hanuman, slighting him at
heart, said the following words, 'Relent thou, O sinless one. In
consequence of age, I have no strength to get up. From pity for me, do
thou go, moving aside my tail.' Being thus addressed by Hanuman, Bhima
proud of the strength of his arms, took him for one wanting in energy and
prowess, and thought within himself, 'Taking fast hold of the tail, will
I send this monkey destitute of energy and prowess, to the region of
Yama.' Thereat, with a smile he slightingly took hold of the tail with
his left hand; but could not move that tail of the mighty monkey. Then
with both arms he pulled it, resembling the pole reared in honour of
Indra. Still the mighty Bhima could not raise the tail with both his
arms. And his eye-brows were contracted up, and his eyes rolled, and his
face was contracted into wrinkles and his body was covered with sweat;
and yet he could not raise it. And when after having striven, the
illustrious Bhima failed in raising the tail, he approached the side of
the monkey, and stood with a bashful countenance. And bowing down,
Kunti's son, with joined hands, spake these words, 'Relent thou, O
foremost of monkeys; and forgive me for my harsh words. Art thou a
Siddha, or a god, or a Gandharva, or a Guhyaka? I ask thee out of
curiosity. Tell me who thou art that hast assumed the shape of monkey, if
it be not a secret, O long-armed one, and if I can well hear it. I ask
thee as a disciple, and I, O sinless one, seek thy refuge.' Thereupon
Hanuman said, 'O represser of foes, even to the extent of thy curiosity
to know me, shall I relate all at length. Listen, O son of Pandu! O
lotus-eyed one, I was begotten by the wind-god that life of the
world--upon the wife of Kesari. I am a monkey, by name Hanuman. All the
mighty monkey-kings, and monkey-chiefs used to wait upon that son of the
sun, Sugriva, and that son of Sakra, Vali. And, O represser of foes, a
friendship subsisted between me and Sugriva, even as between the wind and
fire. And for some cause, Sugriva, driven out by his brother, for a long
time dwelt with me at the Hrisyamukh. And it came to pass that the mighty
son of Dasaratha the heroic Rama, who is Vishnu's self in the shape of a
human being, took his birth in this world. And in company with his queen
and brother, taking his bow, that foremost of bowmen with the view of
compassing his father's welfare, began to reside in the Dandaka forest.
And from Janasthana, that mighty Rakshasa monarch, the wicked Ravana,
carried away his (Rama's) queen by stratagem and force, deceiving, O
sinless one, that foremost of men, through the agency of a Rakshasa,
Maricha, who assumed the form of a deer marked with gem-like and golden
spots."



SECTION CXLVII

Hanuman said, 'And after his wife was carried away, that descendant of
Raghu, while searching with his brother for his queen, met, on the summit
of that mountain, with Sugriva, chief of the monkeys. Then a friendship
was contracted between him and the high-souled Raghava. And the latter,
having slain Vali installed Sugriva in the kingdom. And having obtained
the kingdom, Sugriva sent forth monkeys by hundreds and by thousands in
search of Sita. And, O best of men, I too with innumerable monkeys set
out towards the south in quest of Sita, O mighty-armed one. Then a mighty
vulture Sampati by name, communicated the tidings that Sita was in the
abode of Ravana. Thereupon with the object of securing success unto Rama,
I all of a sudden bounded over the main, extending for a hundred yojanas.
And, O chief of the Bharatas, having by my own prowess crossed the ocean,
that abode of sharks and crocodiles, I saw in Ravana's residence, the
daughter of king Janaka, Sita, like unto the daughter of a celestial. And
having interviewed that lady, Vaidehi, Rama's beloved, and burnt the
whole of Lanka with its towers and ramparts and gates, and proclaimed my
name there, I returned. Hearing everything from me the lotus-eyed Rama at
once ascertained his course of action, and having for the passage of his
army constructed a bridge across the deep, crossed it followed by myriads
of monkeys. Then by prowess Rama slew those Rakshasas in battle, and also
Ravana, the oppressor of the worlds together with his Rakshasa followers.
And having slain the king of the Rakshasas, with his brother, and sons
and kindred, he installed in the kingdom in Lanka the Rakshasa chief,
Vibhishana, pious, and reverent, and kind to devoted dependants. Then
Rama recovered his wife even like the lost Vaidic revelation. Then
Raghu's son, Rama, with his devoted wife, returned to his own city,
Ayodhya, inaccessible to enemies; and that lord of men began to dwell
there. Then that foremost of kings, Rama was established in the kingdom.
Thereafter, I asked a boon of the lotus-eyed Rama, saying, 'O slayer of
foes, Rama, may I live as long as the history of thy deeds remaineth
extant on earth!" Thereupon he said, 'So be it. O represser of foes, O
Bhima, through the grace of Sita also, here all excellent objects of
entertainment are supplied to me, whoever abide at this place. Rama
reigned for the thousand and ten hundred years. Then he ascended to his
own abode. Ever since, here Apsaras and Gandharvas delight me, singing
for aye the deeds of that hero, O sinless one. O son of the Kurus, this
path is impassable to mortals. For this, O Bharata, as also with the view
that none might defeat or curse thee, have I obstructed thy passage to
this path trod by the immortals. This is one of the paths to heaven, for
the celestials; mortals cannot pass this way. But the lake in search of
which thou hast come, lieth even in that direction."



SECTION CXLVIII

Vaisampayana continued, "Thus addressed, the powerful Bhimasena of mighty
arms, affectionately, and with a cheerful heart, bowed unto his brother,
Hanuman, the monkey-chief, and said in mild words, 'None is more
fortunate than I am; now have I seen my elder brother. It is a great
favour shown unto me; and I have been well pleased with thee. Now I wish
that thou mayst fulfil this desire of mine. I desire to behold. O hero,
that incomparable form of thine, which thou at that time hadst had, in
bounding over the main, that abode of sharks and crocodiles. Thereby I
shall be satisfied, and also believe in thy words.' Thus addressed, that
mighty monkey said with a smile, 'That form of mine neither thou, not any
one else can behold. At that age, the state of things was different, and
doth not exist at present. In the Krita age, the state of things was one;
and in the Treta, another; and in the Dwapara, still another. Diminution
is going on this age; and I have not that form now. The ground, rivers,
plants, and rocks, and siddhas, gods, and celestial sages conform to
Time, in harmony with the state of things in the different yugas.
Therefore, do not desire to see my former shape, O perpetuator of the
Kuru race. I am conforming to the tendency of the age. Verily, Time is
irresistible' Bhimasena said, 'Tell me of the duration of the different
yugas, and of the different manners and customs and of virtue, pleasure
and profit, and of acts, and energy, and of life and death in the
different yugas.' Thereupon Hanuman said, 'O child, that yuga is called
Krita when the one eternal religion was extant. And in that best of
yugas, every one had religious perfection, and, therefore, there was no
need of religious acts. And then virtue knew no deterioration; nor did
people decrease. It is for this that this age is called Krita (perfect).
But in time the yuga had come to be considered as an inferior one. And, O
child, in the Krita age, there were neither gods, nor demons, nor
Gandharvas, nor Yakshas, nor Rakshasas, nor Nagas. And there was no
buying and selling. And the Sama, the Rich, and the Yajus did not exist.
And there was no manual labour. And then the necessaries of life were
obtained only by being thought of. And the only merit was in renouncing
the world. And during that yuga, there was neither disease, nor decay of
the senses. And there was neither malice, nor pride, nor hypocrisy, nor
discord, nor ill-will, nor cunning, nor fear, nor misery, nor envy, nor
covetousness. And for this, that prime refuge of Yogis, even the Supreme
Brahma, was attainable to all. And Narayana wearing a white hue was the
soul of all creatures. And in the Krita Yuga, the distinctive
characteristics of Brahmanas, Kshatriyas, Vaisyas, and Sudras were
natural and these ever stuck to their respective duties. And then Brahma
was the sole refuge, and their manners and customs were naturally adapted
to the attainment of Brahma and the objects of their knowledge was the
sole Brahma, and all their acts also had reference to Brahma. In this way
all the orders attained merit. And one uniform Soul was the object of
their meditation; and there was only one mantra (the Om), and there was
one ordinance. And although of different characteristics, all of them
followed a single Veda; and they had one religion. And according to the
divisions of time, they led the four modes of life, without aiming at any
object, and so they attained emancipation. The religion consisting in the
identification of self with Brahma indicates the Krita Yuga. And in the
Krita Yuga, the virtue of the four orders is throughout entire in
four-fold measure. Such is the Krita Yuga devoid of the three qualities.
Do thou also hear from me of the character of the Treta Yuga. In this
age, sacrifices are introduced, and virtue decreaseth by a quarter. And
Narayana (who is the Soul of all creatures) assumeth a red colour. And
men practise truth, and devote themselves to religion and religious
rites. And thence sacrifices and various religious observances come into
existence. And in the Treta Yuga people begin to devise means for the
attainment of an object; and they attain it through acts and gifts. And
they never deviate from virtue. And they are devoted to asceticism and to
the bestowal of gifts. And the four orders adhere to their respective
duties; and perform rites. Such are the men of the Treta Yuga. In the
Dwapara Yuga, religion decreaseth by one half. And Narayana weareth a
yellow hue. And the Veda becometh divided into four parts. And then some
men retain (the knowledge of) the four Vedas, and some of three Vedas,
and some of one Veda, while others do not know even the Richs. And on the
Shastras becoming thus divided, acts become multiplied. And largely
influenced by passion, people engage in asceticism and gifts. And from
their incapacity to study the entire Veda, it becomes divided into
several parts. And in consequence of intellect having decreased, few are
established in truth. And when people fall off from truth, they become
subject to various diseases; and then lust, and natural calamities ensue.
And afflicted with these, people betake themselves to penances. And some
celebrate sacrifices, desiring to enjoy the good things of life, or
attain heaven. On the coming of the Dwapara Yuga, men become degenerate,
in consequence of impiety. O son of Kunti, in the Kali Yuga a quarter
only of virtue abideth. And in the beginning of this iron age, Narayana
weareth a black hue. And the Vedas and the institutes, and virtue, and
sacrifices, and religious observances, fall into disuse. And (then) reign
iti [41], and disease, and lassitude, and anger and other deformities, and
natural calamities, and anguish, and fear of scarcity. And as the yugas
wane, virtue dwindles. And as virtue dwindles away, creatures degenerate.
And as creatures degenerate, their natures undergo deterioration. And the
religious acts performed at the waning of the yugas, produce contrary
effects. And even those that live for several yugas, conform to these
changes. O represser of foes, as regards thy curiosity to know me, I say
this,--Why should a wise person be eager to know a superfluous matter?
(Thus), O long-armed one, have I narrated in full what thou hadst asked
me regarding the characteristics of the different yugas. Good happen to
thee! Do thou return.'"



SECTION CXLIX

"Bhimasena said, 'Without beholding thy former shape, I will never go
away. If I have found favour with thee, do thou then show me thine own
shape."

Vaisampayana continued, "Being thus addressed by Bhima, the monkey with a
smile showed him that form of his in which he had bounded over the main.
And wishing to gratify his brother, Hanuman assumed a gigantic body which
(both) in length and breadth increased exceedingly. And that monkey of
immeasurable effulgence stood there, covering the plantain grove
furnished with trees, and elevating himself to the height reached by the
Vindhya. And the monkey, having attained his lofty and gigantic body like
unto a mountain, furnished with coppery eyes, and sharp teeth, and a face
marked by frown, lay covering all sides and lashing his long tail. And
that son of the Kurus, Bhima, beholding that gigantic form of his
brother, wondered, and the hairs of his body repeatedly stood on end. And
beholding him like unto the sun in splendour, and unto a golden mountain,
and also unto the blazing firmament, Bhima closed his eyes. Thereupon
Hanuman addressed Bhima with a smile, saying, 'O sinless one, thou art
capable of beholding my size up to this extent. I can, however, go on
swelling my size as long as I wish. And, O Bhima, amidst foes, my size
increaseth exceedingly by its own energy.'

Vaisampayana said, "Witnessing that dreadful and wonderful body of
Hanuman, like unto the Vindhya mountain, the son of the wind-god became
bewildered. Then with his down standing erect, the noble-minded Bhima,
joining his hands, replied unto Hanuman saying (there), 'O lord, by me
have been beheld the vast dimensions of thy body. Do thou (now), O highly
powerful one, decrease thyself by thy own power. Surely I cannot look at
thee, like unto the sun risen, and of immeasurable (power), and
irrepressible, and resembling the mountain Mainaka. O hero, to-day this
wonder of my heart is very great, that thou remaining by his side, Rama
should have encountered Ravana personally. Depending on the strength of
thy arms, thou wert capable of instantly destroying Lanka, with its
warriors, and horses, elephants and chariots. Surely, O son of the
wind-god, there is nothing that is incapable of being achieved by thee;
and in fight, Ravana together with his followers was no match for thee
single-handed."

Vaisampayana continued, "Thus addressed by Bhima, Hanuman, the chief of
monkeys, answered in affectionate words uttered in solemn accents. "O
mighty-armed one, O Bharata, it is even as thou sayest. O Bhimasena, that
worst of Rakshasas was no match for me. But if I had slain Ravana--that
thorn of the worlds--the glory of Raghu's son would have been
obscured;--and for this it is that I left him alone. By slaying that lord
of the Rakshasas together with his followers, and bringing back Sita unto
his own city, that hero hath established his fame among men. Now, O
highly wise one, being intent on the welfare of thy brothers, and
protected by the wind-god, do thou go along a fortunate and auspicious
way. O foremost of the Kurus, this way will lead thee to the Saugandhika
wood. (Proceeding in this direction), thou wilt behold the gardens of
Kuvera, guarded by Yakshas and Rakshasas. Do thou not pluck the flowers
(there) personally by thy own force; for the gods deserve regard
specially from mortals. O best of the Bharata race, the gods confer their
favour (upon men), (being propitiated) by offerings, and homas, and
reverential salutations, and recitation of mantras, and veneration, O
Bharata. Do thou not, therefore, act with rashness, O child; and do thou
not deviate from the duties of thy order. Sticking to the duties of thy
order, do thou understand and follow the highest morality. Without
knowing duties and serving the old, even persons like unto Vrihaspati
cannot understand profit and religion. One should ascertain with
discrimination those cases in which vice goeth under the name of virtue,
and virtue goeth under the name of vice,--(cases) in which people
destitute of intelligence become perplexed. From religious observances
proceedeth merit; and in merit are established the Vedas; and from the
Vedas sacrifices come into existence; and by sacrifices are established
the gods. The gods are maintained by the (celebration of) sacrifices
prescribed by the Vedas and the religious ordinances; while men maintain
themselves by (following) the ordinances of Vrihaspati and Usanas and
also by these avocations, by which the world is maintained,--serving for
wages, (receiving) taxes, merchandise, agriculture and tending kine and
sheep. The world subsisteth by profession. The (study of the) three Vedas
and agriculture and trade and government constitutes, it is ordained by
the wise, the professions of the twice born ones; and each order
maintaineth itself by following the profession prescribed for it. And
when these callings are properly pursued, the world is maintained with
ease. If, however, people do not righteously lead their lives, the world
becometh lawless, in consequence of the want of Vedic merit and
government. And if people do not resort to (their) prescribed vocations,
they perish, but by regularly following the three professions, they bring
about religion. The religion of the Brahmanas consisteth in the knowledge
of the soul and the hue of that order alone is universally the same. The
celebration of sacrifices, and study and bestowal of gifts are well-known
to be the three duties common (to all these orders). Officiating at
sacrifices, teaching and the acceptance of gifts are the duties of a
Brahmana. To rule (the subjects) is the duty of the Kshatriya; and to
tend (cattle), that of the Vaisya, while to serve the twice-born orders
is said to be the duty of the Sudra. The Sudras cannot beg alms, or
perform homas, or observe vows; and they must dwell in the habitation of
their masters. Thy vocation, O son of Kunti, is that of the Kshatriya,
which is to protect (the subjects). Do thou carry out thy own duties, in
an humble spirit, restraining thy senses. That king alone can govern, who
taketh counsel of experienced men, and is helped by honest, intelligent
and learned ministers; but a king who is addicted to vices, meeteth with
defeat. Then only is the order of the world secured, when the king duly
punisheth and conferreth favours. Therefore, it is necessary to ascertain
through spies the nature of the hostile country, its fortified places and
the allied force of the enemy and their prosperity and decay and the way
in which they retain the adhesion of the powers they have drawn to their
side. Spies are among the important auxiliaries of the king; and tact,
diplomacy, prowess, chastisement, favour and cleverness lead to success.
And success is to be attained through these, either in separation, or
combined--namely, conciliation, gift, sowing dissensions, chastisement,
and sight. And, O chief of the Bharatas, polity hath for its root
diplomacy; and diplomacy also is the main qualification of spies. And
polity, if well judged conferreth success. Therefore, in matters of
polity the counsels of Brahmanas should be resorted to. And in secret
affairs, these should not be consulted,--namely, a woman, a sot, a boy, a
covetous person a mean-minded individual, and he that betrayeth signs of
insanity. Wise men only should be consulted, and affairs are to be
despatched through officers that are able. And polity must be executed
through persons that are friendly; but dunces should in all affairs be
excluded. In matters religious, pious men; and in matters of gain, wise
men; and in guarding families, eunuchs; and in all crooked affairs,
crooked men, must be employed. And the propriety or impropriety of the
resolution of the enemy, as also their strength or weakness, must be
ascertained through one's own as well as hostile spies. Favour should be
shown to honest persons that have prudently sought protection; but
lawless and disobedient individuals should be punished. And when the king
justly punisheth and showeth favour, the dignity of the law is well
maintained, O son of Pritha, thus have I expounded, unto thee the hard
duties of kings difficult to comprehend. Do thou with equanimity observe
these as prescribed for thy order. The Brahmanas attain heaven through
merit, mortification of the senses, and sacrifice. The Vaisyas attain
excellent state through gifts, hospitality, and religious acts. The
Kshatriyas attain the celestial regions by protecting and chastising the
subjects, uninfluenced by lust, malice, avarice and anger. If kings
justly punish (their subjects), they go to the place whither repair
meritorious persons.'



SECTION CL

Vaisampayana said, "Then contracting that huge body of his, which he had
assumed at will, the monkey with his arms again embraced Bhimasena. And O
Bharata, on Bhima being embraced by his brother, his fatigue went off,
and all (the powers of body) as also his strength were restored. And
having gained great accession of strength, he thought that there was none
equal to him in physical power. And with tears in his eyes, the monkey
from affection again addressed Bhima in choked utterance, saying, 'O
hero, repair to thy own abode. May I be incidentally remembered by thee
in thy talk! O best of Kurus, do not tell any one that I abide here. O
thou of great strength, the most excellent of the wives of the gods and
Gandharvas resort to this place, and the time of their arrival is nigh.
My eyes have been blessed (by seeing thee). And, O Bhima, having felt a
human being by coming in contact with thee, I have been put in mind of
that son of Raghu, who was Vishnu himself under the name of Rama, and who
delighted the heart of the world; and who was as the sun in regard to the
lotus face of Sita, and also to that darkness--Ravana. Therefore, O
heroic son of Kunti, let not thy meeting with me be fruitless. Do thou
with fraternal feeling ask of me a boon, O Bharata. If this be thy wish,
that going to Varanavata, I may destroy the insignificant sons of
Dhritarashtra--even this will I immediately do. Or if this be thy wish
that, that city may be ground by me with rocks, or that I may bind
Duryodhana and bring him before thee, even this will I do to-day, O thou
of mighty strength.'

Vaisampayana said, "Hearing those words of that high-souled one,
Bhimasena with a cheerful heart answered Hanuman, saying, 'O foremost of
monkeys, I take all this as already performed by thee. Good happen to
thee. O mighty-armed one! I ask of thee this,--be thou well pleased with
me. O powerful one, on thy having become our protector, the Pandavas have
found help. Even by thy prowess shall we conquer all foes." Thus
addressed, Hanuman said unto Bhimasena, 'From fraternal feeling and
affection, I will do good unto thee, by diving into the army of thy foes
copiously furnished with arrows and javelins. And, O highly powerful one,
O hero, when thou shall give leonine roars, then shall I with my own, add
force to shouts. Remaining on the flagstaff of Arjuna's car will I emit
fierce shouts that will damp the energy of thy foes. Thereby ye will slay
them easily.' Having said this unto Pandu's son, and also pointed him out
the way. Hanuman vanished at that spot."



SECTION CLI

Vaisampayana said, "When that foremost of monkeys had gone away, Bhima,
the best of strong men, began to range the huge Gandhamadana along that
path. And he went on, thinking of Hanuman's body and splendour unrivalled
on earth, and also of the greatness and dignity of Dasaratha's son. And
proceeding in search of the place filled with lotuses of that kind, Bhima
beheld romantic woods, and groves, and rivers, and lakes graced with
trees bearing blossoms, and flowery woodlands variegated with various
flowers. And, O Bharata, he beheld herds of mad elephants besmeared with
mud, resembling masses of pouring clouds. And that graceful one went on
with speed, beholding by the wayside woods wherein there stood with their
mates deer of quick glances, holding the grass in their mouths. And
fearless from prowess, Bhimasena, as if invited by the breeze-shaken
trees of the forest ever fragrant with flowers, bearing delicate coppery
twigs, plunged into the mountainous regions inhabited by buffaloes, bears
and leopards. And on the way, he passed by lotus-lakes haunted by
maddened black-bees, having romantic descents and woods, and on account
of the presence of lotus-buds, appearing as if they had joined their
hands (before Bhima). And having for his provisions on the journey the
words of Draupadi, Bhima went on with speed, his mind and sight fixed on
the blooming slopes of the mountain. And when the sun passed the
meridian, he saw in the forest scattered over with deer, a mighty river
filled with fresh golden lotuses. And being crowded with swans and
Karandavas, and graced with Chakravakas, the river looked like a garland
of fresh lotuses put on by the mountain. And in that river that one of
great strength found the extensive assemblage of Saugandhika lotuses,
effulgent as the rising sun, and delightful to behold. And beholding it,
Pandu's son thought within himself that his object had been gained, and
also mentally presented himself before his beloved worn out by exile."



SECTION CLII

Vaisampayana said, "Having reached that spot, Bhimasena saw in the
vicinity of the Kailasa cliff, that beautiful lotus lake surrounded by
lovely woods, and guarded by the Rakshasas. And it sprang from the
cascades contiguous to the abode of Kuvera. And it was beautiful to
behold, and was furnished with a wide-spreading shade and abounded in
various trees and creepers and was covered with green lilies. And this
unearthly lake was filled with golden lotuses, and swarmed with diverse
species of birds. And its banks were beautiful and devoid of mud. And
situated on the rocky elevation this expanse of excellent water was
exceedingly fair. And it was the wonder of the world and healthful and of
romantic sight. In that lake the son of Kunti saw, the water of ambrosial
taste and cool and light and clear and fresh; and the Pandava drank of it
profusely. And that unearthly receptacle of waters was covered with
celestial Saugandhika lotuses, and was also spread over with beautiful
variegated golden lotuses of excellent fragrance having graceful stalks
of lapis lazulis. And swayed by swans and Karandavas, these lotuses were
scattering fresh farina. And this lake was the sporting region of the
high-souled Kuvera, the king of the Yakshas. And it was held in high
regard by the Gandharvas the Apsaras and the celestials. And it was
frequented by the celestial sages and the Yakshas and the Kimpurushas and
the Rakshasas and the Kinnaras; and it was well-protected by Kuvera. And
as soon as he beheld that river and that unearthly lake, Kunti's son,
Bhimasena of mighty strength became exceedingly delighted. And agreeably
to the mandate of their king, hundreds and thousands of Rakshasas, named
Krodhavasas, were guarding that lake, wearing uniforms and armed with
various weapons. And as that repressor of foes, Kunti's son, the heroic
Bhima of dreadful prowess, clad in deer-skins and wearing golden armlets
and equipped with weapons and girding his sword on, was fearlessly
proceeding, with the view of gathering the lotus, those (Rakshasas) saw
him and immediately began to address each other, shouting forth, 'It
behoveth you to enquire for the errand on which this foremost of men,
clad in deer skins, and equipped with arms, hath come.' Then they all
approached the effulgent Vrikodara of mighty arms and asked, 'Who art
thou? Thou shouldst answer our questions. We see thee in the guise of an
ascetic and yet armed with weapons. O thou of mighty intelligence, do
thou unfold unto us the object with which thou hast come (hither)."



SECTION CLIII

"Bhima said, 'I am the son of Pandu, and next by birth to Yudhishthira
the just, and my name is Bhimasena. O Rakshasas, I have come with my
brothers to the jujube named Visala. At that place, Panchali saw an
excellent Saugandhika lotus, which, of a certainty, was carried thither
by the wind from this region. She wisheth to have those flowers in
abundance. Know ye, ye Rakshasas, that I am engaged in fulfilling the
desire of my wedded wife of faultless features, and have come hither to
procure the flowers. Thereat the Rakshasas said, 'O foremost of men, this
spot is dear unto Kuvera, and it is his sporting region. Men subject to
death cannot sport here. O Vrikodara. the celestial sages, and the gods
taking the permission of the chief of the Yakshas, drink of this lake,
and sport herein. And, O Pandava, the Gandharvas and the Apsaras also
divert themselves in this lake. That wicked person who, disregarding the
lord of treasures, unlawfully attempteth to sport here, without doubt,
meeteth with destruction. Disregarding him, thou seekest to take away the
lotuses from this place by main force. Why then dost thou say that thou
art the brother of Yudhishthira the just? First, taking the permission of
the lord of Yakshas, do thou drink of this lake and take away the
flowers. If thou dost not do this, thou shall not be able even to glance
at a single lotus Bhimasena said, 'Ye Rakshasas, I do not see the lord of
wealth here And even if I did see that mighty king, I would not beseech
him Kshatriyas never beseech (any body). This is the eternal morality;
and I by no means wish to forsake the Kshatriya morality. And, further
this lotus-lake hath sprung from the cascades of the mountain; it hath
not been excavated in the mansion of Kuvera. Therefore it belongeth
equally to all creatures with Vaisravana. In regard to a thing of such a
nature, who goeth to beseech another?"

Vaisampayana said, "Having said this unto the Rakshasas, the mighty-armed
and exceedingly unforbearing Bhimasena of great strength plunged into the
lotus-lake. Thereat that powerful one was forbidden by the Rakshasas,
saying, 'Do not do this;' and they from all sides began to abuse him in
anger. But slighting these Rakshasas, that mighty one of dreadful prowess
plunged (farther and farther). Now they all prepared for opposing him.
And with eyes rolling, they upraised their arms, and rushed in wrath at
Bhimasena, exclaiming, 'Seize him!' 'Bind him! Hew him! We shall cook
Bhimasena, and eat him up!' Thereupon that one of great force, taking his
ponderous and mighty mace inlaid with golden plates, like unto the mace
of Yama himself, turned towards those, and then said, 'Stay!' At this,
they darted at him with vehemence, brandishing lances, and axes, and
other weapons. And wishing to destroy Bhima, the dreadful and fierce
Krodhavasas surrounded Bhima on all sides. But that one, being endued
with strength, had been begotten by Vayu in the womb of Kunti; and he was
heroic and energetic, and the slayer of foes, and ever devoted to virtue
and truth, and incapable of being vanquished by enemies through prowess.
Accordingly this high-souled Bhima defeating all the manoeuveres of the
foes, and breaking their arms, killed on the banks of the lake more than
a hundred, commencing with the foremost. And then witnessing his prowess
and strength, and the force of his skill, and also the might of his arms;
and unable to bear (the onset), those prime heroes all of a sudden fled
on all sides in bands.

"Beaten and pierced by Bhimasena, those Krodhavasas quitted the field of
battle, and in confusion quickly fled towards the Kailasa cliff,
supporting themselves in the sky. Having thus by the exercise of his
prowess defeated those hosts, even as Sakra had defeated the armies of
Daityas and Danavas, he (Bhima), now that he had conquered the enemy,
plunged into the lake and began to gather the lotuses, with the object of
gaining his purpose. And as he drank of the waters, like unto nectar, his
energy and strength were again fully restored; and he fell to plucking
and gathering Saugandhika lotuses of excellent fragrance. On the other
hand, the Krodhavasas, being driven by the might of Bhima and exceedingly
terrified, presented themselves before the lord of wealth, and gave an
exact account of Bhima's prowess and strength in fight. Hearing their
words, the god (Kuvera) smiled and then said, 'Let Bhima take for Krishna
as many lotuses as he likes. This is already known to me.' Thereupon
taking the permission of the lord of wealth, those (Rakshasas) renouncing
anger, went to that foremost of the Kurus, and in that lotus-lake beheld
Bhima alone, disporting in delight."



SECTION CLIV

Vaisampayana said, "Then, O best of the Bharatas, Bhima began to collect
those rare unearthly, variegated and fresh flowers in abundance.

"And it came to pass that a high and violent wind, piercing to the touch,
and blowing about gravels, arose, portending battle. And frightful
meteors began to shoot, with thundering sounds. And being enveloped by
darkness, the sun became pale, his rays being obscured. And on Bhima
displaying his prowess, dreadful sounds of explosion rang through the
sky. And the earth began to tremble, and dust fell in showers. And the
points of the heavens became reddened. And beasts and birds began to cry
in shrill tones. And every thing became enveloped in darkness; and
nothing could be distinguished. And other evil omens besides these
appeared there. Witnessing these strange phenomena, Dharma's son
Yudhishthira, the foremost of speakers, said, 'Who is it that will
overcome us? Ye Pandavas who take delight in battle, good betide you! Do
ye equip yourselves. From what I see, I infer that the time for the
display of our prowess hath drawn nigh'. Having said this, the king
looked around. Then not finding Bhima, that represser of foes, Dharma's
son, Yudhishthira, enquired of Krishna and the twins standing near
regarding his brother, Bhima, the doer of dreadful deeds in battle,
saying, 'O Panchali, is Bhima intent upon performing some great feat, or
hath that one delighting in daring deeds already achieved some brave
deed? Portending some great danger, these omens have appeared all around,
indicating a fearful battle.' When Yudhishthira said this, his beloved
queen, the high-minded Krishna of sweet smiles, answered him, in order to
remove his anxiety. 'O king, that Saugandhika lotus which to-day had been
brought by the wind. I had out of love duly shown unto Bhimasena; and I
had also said unto that hero, If thou canst find many of this species,
procuring even all of them, do thou return speedily,--O Pandava, that
mighty armed one, with the view of gratifying my desire, may have gone
towards the north-east to bring them.' Having heard these words of hers,
the king said unto twins, 'Let us together follow the path taken by
Vrikodara. Let the Rakshasas carry those Brahmanas that are fatigued and
weak. O Ghatotkacha, O thou like unto a celestial, do thou carry Krishna.
I am convinced and it is plain that Bhima hath dived into the forest; for
it is long since he hath gone, and in speed he resembleth the wind, and
in clearing over the ground, he is swift like unto Vinata's son, and he
will ever leap into the sky, and alight at his will. O Rakshasas, we
shall follow him through your prowess. He will not at first do any wrong
to the Siddhas versed in the Vedas. O best of the Bharatas, saying, 'So
be it,' Hidimava's son and the other Rakshasas who knew the quarter where
the lotus lake of Kuvera was situated, started cheerfully with Lomasa,
bearing the Pandavas, and many of the Brahmanas. Having shortly reached
that spot, they saw that romantic lake covered with Saugandhika and other
lotuses and surrounded by beautiful woods. And on its shores they beheld
the high-souled and vehement Bhima, as also the slaughtered Yakshas of
large eyes, with their bodies, eyes, arms and thighs smashed, and their
heads crushed. And on seeing the high-souled Bhima, standing on the shore
of that lake in an angry mood, and with steadfast eyes, and biting his
lip, and stationed on the shore of the lake with his mace upraised by his
two hands, like unto Yama with his mace in his hand at the time of the
universal dissolution. Yudhishthira the just, embraced him again and
again, and said in sweet words, 'O Kaunteya, what hast thou done? Good
betide thee! If thou wishest to do good unto me, thou shouldst never
again commit such a rash act, nor offend the gods.' Having thus
instructed the son of Kunti, and taken the flowers those god-like ones
began to sport in that very lake. At this instant, the huge-bodied
warders of the gardens, equipped with rocks for weapons, presented
themselves at the spot. And seeing Yudhishthira the just and the great
sage Lomasa and Nakula and Sahadeva and also the other foremost of
Brahmanas, they all bowed themselves down in humility. And being pacified
by Yudhishthira the just, the Rakshasas became satisfied. And with the
knowledge of Kuvera, those foremost of Kurus for a short time dwelt
pleasantly at that spot on the slopes of the Gandhamadana, expecting
Arjuna."



SECTION CLV

Vaisampayana said, "Once upon a time Yudhishthira, while living at that
place, addressed Krishna, his brother, and the Brahmanas, saying, 'By us
have been attentively seen one after another sacred and auspicious
tirthas, and woods, delightful to beheld, which had ere this been visited
by the celestials and the high-souled sages, and which had been
worshipped by the Brahmanas. And in various sacred asylums we have
performed ablutions with Brahmanas, and have heard from them the lives
and acts of many sages, and also of many royal sages of yore, and other
pleasant stories. And with flowers and water have the gods been
worshipped by us. And with offerings of fruits and roots as available at
each place we have gratified the pitris. And with the high-souled ones
have we performed ablutions in all sacred and beautiful mountains and
lakes, and also in the highly sacred ocean. And with the Brahmanas we
have bathed in the Ila, and in the Saraswati, and in the Sindhu, and in
the Yamuna, and in the Narmada, and in various other romantic tirthas.
And having passed the source of the Ganga, we have seen many a lovely
hill and the Himalaya mountains, inhabited by various species of birds,
and also the jujube named Visala, where there is the hermitage of Nara
and Narayana. And (finally) we have beheld this unearthly lake, held in
veneration by the Siddhas, the gods and the sages. In fact, O foremost of
Brahmanas, we have one by one carefully seen all celebrated and sacred
spots in company with the high-souled Lomasa. Now, O Bhima, how shall we
repair to the sacred abode of Vaisravana, inhabited by the Siddhas? Do
thou think of the means of entering (the same)."

Vaisampayana said, "When that king had said this, an aerial voice spake,
saying. 'Thou will not be able to go to that inaccessible spot. By this
very way, do thou repair from this region of Kuvera to the place whence
thou hadst come even to the hermitage of Nara and Narayana, known by the
name of Vadari. Thence, O Kaunteya. thou wilt repair to the hermitage of
Vrishaparva, abounding in flowers and fruit, and inhabited by the Siddhas
and the Charanas. Having passed that, O Partha, thou wilt proceed to the
hermitage of Arshtisena, and from thence thou wilt behold the abode of
Kuvera.' Just at that moment the breeze became fresh, and gladsome and
cool and redolent of unearthly fragrance; and it showered blossoms, And
on hearing the celestial voice from the sky, they all were amazed,--more
specially those earthly rishis and the Brahmanas. On hearing this mighty
marvel, the Brahmana Dhaumya, said, 'This should not be gainsaid. O
Bharata, let this be so.' Thereupon, king Yudhishthira obeyed him. And
having returned to the hermitage of Nara and Narayana, he began to dwell
pleasantly, surrounded by Bhimasena and his other brothers, Panchali the
Brahmanas."



SECTION CLVI

Vaisampayana continued, "Thus dwelling with the Brahmanas in that best of
mountains, in expectation of Arjuna's return, when the Pandavas had grown
confident and when all those Rakshasas together with Bhima's son had
departed, one day while Bhimasena was away, a Rakshasa all of a sudden
carried off Yudhishthira the just and the twins and Krishna. That
Rakshasa (in the guise of a Brahmana) had constantly remained in the
company of the Pandavas, alleging that he was a high-class Brahmana,
skilled in counsel, and versed in all the Sastras. His object was to
possess himself of the bows, the quivers and the other material
implements belonging to the Pandavas; and he had been watching for an
opportunity of ravishing Draupadi. And that wicked and sinful one was
named Jatasura. And, O king of kings, Pandu's son (Yudhishthira) had been
supporting him, but knew not that wretch like unto a fire covered with
ashes.

"And once on a day while that represser of foes, Bhimasena, was out a
hunting, he (the Rakshasa), seeing Ghatotkacha and his followers scatter
in different directions and seeing those vow-observing great rishis, of
ascetic wealth, viz.; Lomasa and the rest, away for bathing and
collecting flowers, assumed a different form, gigantic and monstrous and
frightful; and having secured all the arms (of the Pandavas) as also
Draupadi, that wicked one fled away taking the three Pandavas. Thereupon
that son of Pandu, Sahadeva, extricated himself with exertion, and by
force snatched the sword named Kausika from the grasp of the enemy and
began to call Bhimasena, taking the direction in which that mighty one
had gone. And on being carried off Yudhishthira the just, addressed him
(that Rakshasa), saying, 'O stupid one, thy merit decreaseth (even by
this act of thine). Dost thou not pay heed unto the established order of
nature? Whether belonging to the human race, or to the lower orders, all
pay regard to virtue,--more specially the Rakshasas. In the first
instance, they knew virtue better than others. Having considered all
these, thou ought to adhere to virtue. O Rakshasa, the gods, the pitris,
the Siddhas, the rishis, the Gandharvas, the brutes and even the worms
and ants depend for their lives on men; and thou too liveth through that
agency. If prosperity attendeth the human race, thy race also prospereth;
and if calamities befall the former, even the celestials suffer grief.
Being gratified by offerings, do the gods thrive. O Rakshasa, we are the
guardians, governors and preceptors of kingdoms. If kingdoms become
unprotected, whence can proceed prosperity and happiness? Unless there be
offence, a Rakshasa should not violate a king. O man-eating one, we have
committed no wrong, ever so little. Living on vighasa, we serve the gods
and others to the best of our power. And we are never intent upon bowing
down to our superiors and Brahmanas. A friend, and one confiding, and he
whose food hath been partaken of, and he that hath afforded shelter,
should never be injured. Thou hast lived in our place happily, being duly
honoured. And, O evil-minded one, having partaken of our food, how canst
thou carry us off? And as thy acts are so improper and as thou hast grown
in age without deriving any benefit and as thy propensities are evil, so
thou deservest to die for nothing, and for nothing wilt thou die to-day.
And if thou beest really evil-disposed and devoid of all virtue, do thou
render us back our weapons and ravish Draupadi after fight. But if
through stupidity thou must do this deed, then in the world thou wilt
only reap demerit and infamy O Rakshasa, by doing violence to this female
of the human race, thou hast drunk poison, after having shaken the
vessel.' Thereupon, Yudhishthira made himself ponderous to the Rakshasa.
And being oppressed with the weight, he could not proceed rapidly as
before. Then addressing Draupadi, Nakula and Sahadeva, Yudhishthira said,
'Do ye not entertain any fear of this wretched Rakshasa, I have checked
his speed. The mighty-armed son of the Wind-god may not be far away; and
on Bhima coming up at the next moment, the Rakshasa will not live.' O
king, staring at the Rakshasa bereft of sense, Sahadeva addressed
Yudhishthira, the son of Kunti, saying, 'What can be more meritorious for
a Kshatriya than to fall in fight, or defeat a foe? O repressor of foes,
we will fight and either this one will slay us, or we shall slay him, O
mighty-armed one. Verily this is the place and time. O king. And, O thou
of unfailing prowess, the time hath come for the display of our Kshatriya
virtue. It behoveth us to attain heaven either by gaining victory or
being slain. If the sun sets to-day, the Rakshasa living yet, O Bharata,
I will not any more say that I am a Kshatriya. Ho! Ho! Rakshasa. say! I
am Pandu's son, Sahadeva. Either, after having killed me, carry off this
lady, or being slain, lie senseless here.'

"Madri's son, Sahadeva, was speaking thus, when Bhimasena made his
appearance, with a mace in his hand, like unto Vasava himself wielding
the thunder-bolt. And here he saw his two brothers and the noble-minded
Draupadi (on the shoulders of the demon), and Sahadeva on the ground
rebuking the Rakshasa and also that stupid Rakshasa himself deprived of
sense by Fate, going round in different directions through bewilderment
caused by Destiny. And finding his brothers and Draupadi being carried
off, Bhima of mighty strength was fired with wrath, and addressed the
Rakshasa, saying, 'I had ere this found thee out for a wicked wight from
thy scrutiny of our weapons; but as I had no apprehension of thee, so I
had not slain thee at that time. Thou wert in the disguise of a
Brahmana--nor didst thou say anything harsh unto us. And thou didst take
delight in pleasing us. And thou also didst not do us wrong. And,
furthermore, thou wert our guest. How could I, therefore, slay thee, who
wert thus innocent of offence, and who wert in the disguise of a
Brahmana? He that knowing such a one to be even a Rakshasa, slayeth him,
goes to hell. Further, thou canst not be killed before the time cometh.
Surely to-day thou hast reached the fullness of thy time in as much as
thy mind hath been thus turned by the wonder-performing Fate towards
carrying off Krishna. By committing thyself to this deed, thou hast
swallowed up the hook fastened to the line of Fate. So like unto a fish
in water, whose mouth hath been hooked, how canst thou live to-day? Thou
shall not have to go whither thou intendest to, or whither thou hadst
already gone mentally; but thou shall go whither have repaired Vaka and
Hidimva.'

"Thus addressed by Bhima, the Rakshasa in alarm put them down; and being
forced by Fate, approached for fight. And with his lips trembling in
anger he spake unto Bhima, saying, 'Wretch! I have not been bewildered; I
had been delaying for thee. To day will I offer oblations of thy blood to
those Rakshasas who, I had heard, have been slain by thee in fight' Thus
addressed, Bhima, as if bursting with wrath, like unto Yama himself at
the time of the universal dissolution, rushed towards the Rakshasa,
licking the corners of his mouth and staring at him as he struck his own
arms with the hands. And seeing Bhima waiting in expectation of fight,
the Rakshasa also darted towards him in anger, like unto Vali towards the
wielder of the thunderbolt, repeatedly gaping and licking the corners of
his mouth. And when a dreadful wrestling ensued between those two, both
the sons of Madri, waxing exceeding wroth rushed forward; but Kunti's
son, Vrikodara, forbade them with a smile and said, 'Witness ye! I am
more than a match for this Rakshasa. By my own self and by my brothers,
and by my merit, and by my good deeds, and by my sacrifices, do I swear
that I shall slay this Rakshasa.' And after this was said, those two
heroes, the Rakshasa and Vrikodara challenging each other, caught each
other by the arms. And they not forgiving each other, then there ensued a
conflict between the infuriated Bhima and the Rakshasa, like unto that
between a god and a demon. And repeatedly uprooting trees, those two of
mighty strength struck each other, shouting and roaring like two masses
of clouds. And those foremost of athletes, each wishing to kill the
other, and rushing at the other with vehemence, broke down many a
gigantic tree by their thighs. Thus that encounter with trees,
destructive of plants, went on like unto that between the two brothers
Vali and Sugriva--desirous of the possession of a single woman.
Brandishing trees for a moment, they struck each other with them,
shouting incessantly. And when all the trees of the spot had been pulled
down and crushed into fibres by them endeavouring to kill each other,
then, O Bharata, those two of mighty strength, taking up rocks, began to
fight for a while, like unto a mountain and a mighty mass of clouds. And
not suffering each other, they fell to striking each other with hard and
large crags, resembling vehement thunder-bolts. Then from strength
defying each other, they again darted at each other, and grasping each
other by their arms, began to wrestle like unto two elephants. And next
they dealt each other fierce blows. And then those two mighty ones began
to make chattering sounds by gnashing their teeth. And at length, having
clenched his fist like a five-headed snake, Bhima with force dealt a blow
on the neck of the Rakshasa. And when struck by that fist of Bhima, the
Rakshasa became faint, Bhimasena stood, catching hold of that exhausted
one. And then the god-like mighty-armed Bhima lifted him with his two
arms, and dashing him with force on the ground, the son of Pandu smashed
all his limbs. And striking him with his elbow, he severed from his body
the head with bitten lips and rolling eyes, like unto a fruit from its
stem. And Jatasura's head being severed by Bhimasena's might, he fell
besmeared with gore, and having bitten lips. Having slain Jatasura, Bhima
presented himself before Yudhishthira, and the foremost Brahmanas began
to eulogise him (Bhima) even as the Marutas (eulogise) Vasava."



SECTION CLVII

Vaisampayana continued, "On that Rakshasa having been slain, that lord,
the royal son of Kunti, returned to the hermitage of Narayana and began
to dwell there. And once on a time, remembering his brother Jaya
(Arjuna), Yudhishthira summoned all his brothers, together with Draupadi
and said these words, 'We have passed these four years peacefully ranging
the woods. It hath been appointed by Vibhatsu that about the fifth year
he will come to that monarch of mountains, the excellent cliff Sweta,
ever graced with festivities held by blooming plants and maddened Kokilas
and black bees, and peacocks, and chatakas and inhabited by tigers, and
boars and buffaloes, and gavayas, and deer, and ferocious beasts; and
sacred; and lovely with blown lotuses of a hundred and a thousand petals,
and blooming lilies and blue lilies and frequented by the celestials and
the Asuras. And we also, eagerly anxious of meeting him on his arrival
have made up our minds to repair thither. Partha of unrivalled prowess
hath appointed with me, saying, 'I shall remain abroad for five years,
with the object of learning military science.' In the place like unto the
region of the gods, shall we behold the wielder of Gandiva, arrive after
having obtained the weapons.' Having said this, the Pandava summoned the
Brahmanas, and the sons of Pritha having gone round the ascetics of rigid
austerities and thereby pleased them, informed them of the matter
mentioned above. Thereupon the Brahmanas gave their assent, saying, 'This
shall be attended by prosperity and welfare. O foremost of the Bharatas,
these troubles shall result in happiness. O pious one, gaining the earth
by the Kshatriya virtue, thou shall govern it.' Then in obedience to
these words of the ascetics, that represser of foes, Yudhishthira, set
out with his brothers and those Brahmanas, followed by the Rakshasa and
protected by Lomasa. And that one of mighty energy, and of staunch vows,
with his brothers, at places went on foot and at others were carried by
the Rakshasas. Then king Yudhishthira, apprehending many troubles,
proceeded towards the north abounding in lions and tigers and elephants.
And beholding on the way the mountain Mainaka and the base of the
Gandhamadana and that rocky mass Sweta and many a crystal rivulet higher
and higher up the mountain, he reached on the seventeenth day the sacred
slopes of the Himalayas. And, O king, not far from the Gandhamadana,
Pandu's son beheld on the sacred slopes of the Himavan covered with
various trees and creepers the holy hermitage of Vrishaparva surrounded
by blossoming trees growing near the cascades. And when those repressers
of foes, the sons of Pandu, had recovered from fatigue, they went to the
royal sage, the pious Vrishaparva and greeted him. And that royal sage
received with affection those foremost of Bharatas, even as his own sons.
And those repressers of foes passed there seven nights, duly regarded.
And when the eighth day came, taking the permission of that sage
celebrated over the worlds, they prepared to start on their journey. And
having one by one introduced unto Vrishaparva those Brahmanas, who, duly
honoured, remained in his charge as friends; and having also entrusted
the highsouled Vrishaparva with their remaining robes, the sons of Pandu,
O king, left in the hermitage of Vrishaparva their sacrificial vessels
together with their ornaments and jewels. And wise and pious and versed
in every duty and having a knowledge of the past as well as the future,
that one gave instructions unto those best of the Bharatas, as unto his
own sons. Then taking his permission those high-souled ones set out
towards the north. And as they set out the magnanimous Vrishaparva
followed them to a certain distance. Then having entrusted the Pandavas
unto the care of the Brahmanas and instructed and blessed them and given
directions concerning their course, Vrishaparva of mighty energy retraced
his steps.

"Then Kunti's son, Yudhishthira of unfailing prowess, together with his
brothers, began to proceed on foot along the mountain path, inhabited by
various kinds of beasts. And having dwelt at the mountain slopes, densely
overgrown with trees, Pandu's son on the fourth day reached the Sweta
mountain, like unto a mighty mass of clouds, abounding in streams and
consisting of a mass of gold and gems. And taking the way directed by
Vrishaparva, they reached one by one the intended places, beholding
various mountains. And over and over they passed with ease many
inaccessible rocks and exceedingly impassable caves of the mountain. And
Dhaumya and Krishna and the Parthas and the mighty sage Lomasa went on in
a body and none grew tired. And those highly fortunate ones arrived at
the sacred and mighty mountain resounding with the cries of birds and
beasts and covered with various trees and creepers and inhabited by
monkeys, and romantic and furnished with many lotus-lakes and having
marshes and extensive forests. And then with their down standing erect,
they saw the mountain Gandhamadana, the abode of Kimpurushas, frequented
by Siddhas and Charanas and ranged by Vidyadharis and Kinnaris and
inhabited by herds of elephants and thronged with lions and tigers and
resounding with the roars of Sarabhas and attended by various beasts. And
the war-like sons of Pandu gradually entered into the forest of the
Gandhamadana, like unto the Nandana gardens, delightful to the mind and
heart and worthy of being inhabited and having beautiful groves. And as
those heroes entered with Draupadi and the high-souled Brahmanas, they
heard notes uttered by the mouths of birds, exceedingly sweet and
graceful to the ear and causing delight and dulcet and broken by reason
of excess of animal spirits. And they saw various trees bending under the
weight of fruits in all seasons, and ever bright with flowers--such as
mangoes and hog-plums and bhavyas and pomegranates, citrons and jacks and
lakuchas and plantains and aquatic reeds and parvatas and champakas and
lovely kadamvas and vilwas, wood-apples and rose-apples and kasmaris and
jujbes and figs and glomerous figs and banians and aswatthas and khirikas
and bhall atakas and amalkas and bibhitakas and ingudas and karamardas
and tindukas of large fruits--these and many others on the slopes of the
Gandhamadana, clustered with sweet and nectarine fruits. And besides
these, they beheld champakas and asokas and ketakas and vakulas and
punnagas and saptaparnas and karnikaras, and patals, and beautiful
kutajas and mandaras, and lotuses, and parijatas, and kovidaras and
devadarus, and salas, and palmyra palms, and tamalas, and pippalas, and
salmalis and kinsukas, and singsapas, and saralas and these were
inhabited by Chakoras, and wood-peckers and chatakas, and various other
birds, singing in sweet tones pleasing to the ear. And they saw lakes
beautiful on all sides with aquatic birds, and covered all around with
kumudas, and pundarikas, and kokanadas, and utpalas, and kalharas, and
kamalas and thronged on all sides with drakes and ruddy geese, and
ospreys, and gulls and karandavas, and plavas, and swans, and cranes, and
shags, and other aquatic birds. And those foremost of men saw those
lotus-lakes beautified with assemblages of lotuses, and ringing with the
sweet hum of bees, glad, and drowsy on account of having drunk the
intoxicating honey of lotuses, and reddened with the farina falling from
the lotuscups. And in the groves they beheld with their hens peacocks
maddened with desire caused by the notes of cloud-trumpets; and those
woods-loving glad peacocks drowsy with desire, were dancing, spreading in
dalliance their gorgeous tails, and were crying in melodious notes. And
some of the peacocks were sporting with their mates on kutaja trees
covered with creepers. And some sat on the boughs of the kutajas,
spreading their gorgeous tails, and looking like crowns worn by the
trees. And in the glades they beheld the graceful sindhuvaras like unto
the darts of Cupid. And on the summits of the mountain, they saw blooming
karnikaras bearing blossoms of a golden hue, appearing like ear-rings of
excellent make. And in the forest they saw blossoming kuruvakas, like
unto the shafts of Cupid, which smiteth one with desire and maketh him
uneasy. And they saw tilakas appearing like unto beauty-spots painted on
the forehead of the forest. And they saw mango trees graced with blossoms
hummed over by black bees, and serving the purpose of Cupid's shafts. And
on the slopes of the mountain there were diverse blossoming trees,
looking lovely, some bearing flowers of a golden hue, and some, of the
hue of the forest-conflagration, and some, red and some sable, and some
green like unto lapises. And besides these, there were ranges of salas
and tamalas and patalas and vakula trees, like unto garlands put on by
the summits of mountain. Thus gradually beholding on the slopes of the
mountain many lakes, looking transparent like crystal, and having swans
of white plumage and resounding with cries of cranes, and filled with
lotuses and lilies, and furnished with waters of delicious feel; and also
beholding fragrant flowers, and luscious fruits, and romantic lakes, and
captivating trees, the Pandavas penetrated into the forest with eyes
expanded with wonder. And (as they proceeded) they were fanned by the
breeze of balmy feel, and perfumed by kamalas and utpalas and kalharas
and pundarikas. Then Yudhishthira pleasantly spake unto Bhima saying,
'Ah! O Bhima, beautiful is this forest of the Gandhamadana. In this
romantic forest there are various heavenly blossoming wild trees and
creepers, bedecked with foliage and fruit, nor are there any trees that
do not flower. On these slopes of the Gandhamadana, all the trees are of
sleek foliage and fruit. And behold how these lotus-lakes with fullblown
lotuses, and ringing with the hum of black bees, are being agitated by
elephants with their mates. Behold another lotus-lake girt with lines of
lotuses, like unto a second Sree in an embodied form wearing garlands.
And in this excellent forest there are beautiful ranges of woods, rich
with the aroma of various blossoms, and hummed over by the black bees.
And, O Bhima, behold on all sides the excellent sporting ground of the
celestials. By coming here, we have attained extra-human state, and been
blessed. O Partha, on these slopes of the Gandhamadana, yon beautiful
blossoming trees, being embraced by creepers with blossoms at their tops,
look lovely. And, O Bhima, hark unto the notes of the peacocks crying
with their hens on the mountain slopes. And birds such as chakoras, and
satapatras, and maddened kokilas, and parrots, are alighting on these
excellent flowering trees. And sitting on the twigs, myriads of
jivajivakas of scarlet, yellow and red hues, are looking at one another.
And the cranes are seen near the spots covered with green and reddish
grass, and also by the side of the cascades. And those birds,
bhringarajas, and upachakras, and herons are pouring forth their notes
charming to all creatures. And, lo! with their mates, these elephants
furnished with four tusks, and white as lotuses, are agitating that large
lake of the hue of lapises. And from many cascades, torrents high as
several palmyra palms (placed one upon another) are rushing down from the
cliffs. And many argent minerals splendid, and of the effulgence of the
sun, and like unto autumnal clouds, are beautifying this mighty mountain.
And in some places there are minerals of the hue of the collyrium, and in
some those like unto gold, in some, yellow orpiment and in some,
vermilion, and in some, caves of red arsenic like unto the evening clouds
and in some, red chalk of the hue of the rabit, and in some, minerals
like unto white and sable clouds; and in some, those effulgent as the
rising sun, these minerals of great lustre beautify the mountain. O
Partha, as was said by Vrishaparva, the Gandharvas and the Kimpurushas,
in company with their loves, are visible on the summits of the mountain.
And, O Bhima, there are heard various songs of appropriate measures, and
also Vedic hymns, charming to all creatures. Do thou behold the sacred
and graceful celestial river Mahaganga, with swans, resorted to by sages
and Kinnaras. And, O represser of foes, see this mountain having
minerals, rivulets, and beautiful woods and beasts, and snakes of diverse
shapes and a hundred heads and Kinnaras, Gandharvas and Apsaras.'"

Vaisampayana said, "Having attained excellent state, those valiant and
warlike repressers of foes with Draupadi and the high-souled Brahmanas
were exceedingly delighted at heart, and they were not satiated by
beholding that monarch of mountains. Thereafter they saw the hermitage of
the royal sage Arshtishena, furnished with flowers and trees bearing
fruits. Then they went to Arshtishena versed in all duties of rigid
austerities, skeleton-like, and having muscles bare."



SECTION CLVIII

Vaisampayana continued, "Having approached that one, whose sins had been
consumed by asceticism, Yudhishthira announced his name, and gladly
greeted him, bending his head. And then Krishna, and Bhima, and the
devout twins, having bowed down their heads unto the royal sage, stood
(there) surrounding him. And that priest of the Pandavas, the virtuous
Dhaumya, also duly approached that vow-observing sage. And by his
prophetic eye that virtuous Muni had already known (the identity of)
those foremost of the Kurus, the sons of Pandu. And he said unto them.
'Be ye seated.' And that one of rigid austerities, after having duly
received that chief of the Kurus, when the latter with his brothers had
seated himself enquired after his welfare saying, 'Dost thou not turn thy
inclination upon untruth? And art thou intent upon virtue? And. O Partha,
hath not thy attention to thy father and thy mother diminished? Are all
thy superiors, and the aged, and those versed in the Vedas, honoured by
thee? And O Pritha's son, dost thou not turn thy inclination unto sinful
acts? And dost thou, O best of the Kurus, properly know how to perform
meritorious acts, and to eschew wicked deeds? Dost thou not exalt
thyself? And are pious men gratified, being honoured by thee? And even
dwelling in the woods, dost thou follow virtue alone? And, O Partha, doth
not Dhaumya grieve at thy conduct? Dost thou follow the customs of thy
ancestors, by charity, and religious observances, and asceticism, and
purity, and candour, and forgiveness? And dost thou go along the way
taken by the royal sages? On the birth of a son in their (respective)
lines, the Pitris in their regions, both laugh and grieve, thinking--Will
the sinful acts of this son of ours harm us, or will meritorious deeds
conduce to our welfare? He conquereth both the worlds that payeth homage
unto his father, and mother, and preceptor, and Agni, and fifthly, the
soul.' Yudhishthira said, 'O worshipful one, those duties have been
mentioned by thee as excellent. To the best of my power I duly and
properly discharge them.'

Arshtishena said, 'During the Parvas sages subsisting on air and water
come unto this best of the mountains ranging through the air. And on the
summits of the mountain are seen amorous Kimpurushas with their
paramours, mutually attached unto each other; as also, O Partha, many
Gandharvas and Apsaras clad in white silk vestments; and lovely-looking
Vidyadharas, wearing garlands; and mighty Nagas, and Suparnas, and
Uragas, and others. And on the summits of the mountain are heard, during
the Parvas, sounds of kettle-drums, and tabors, shells and mridangas. O
foremost of the Bharatas, even by staying here, ye shall hear those
sounds; do ye by no means feel inclined to repair thither. Further, O
best of the Bharata race, it is impossible, to proceed beyond this. That
place is the sporting-region of the celestials. There is no access
thither for mortals. O Bharata, at this place all creatures bear ill-will
to, and the Rakshasas chastise, that man who committeth aggression, be it
ever so little. Beyond the summit of this Kailasa cliff, is seen the path
of the celestial sages. If any one through impudence goeth beyond this,
the Rakshasas slay him with iron darts and other weapons. There, O child,
during the Parvas, he that goeth about on the shoulders of men, even
Vaisravana is seen in pomp and grandeur surrounded by the Apsaras. And
when that lord of all the Rakshasas is seated on the summit, all
creatures behold him like unto the sun arisen, O best of Bharatas, that
summit is the sporting-garden of the celestials, and the Danavas, and the
Siddhas, and Vaisravana. And during the Parvas, as Tumburu entertaineth
the Lord of treasures, the sweet notes of his song are heard all over the
Gandhamadana. O child, O Yudhishthira, here during the Parvas, all
creatures see and hear marvels like this. O Pandavas, till ye meet with
Arjuna, do ye stay here, partaking of luscious fruits, and the food of
the Munis. O child as thou hast come hither, do thou not betray any
impertinence. And, O child, after living here at thy will and diverting
thyself as thou listest, thou wilt at length rule the earth, having
conquered it by the force of thy arms.'"



SECTION CLIX

Janamejaya said, "How long did my great grandsires, the highsouled sons
of Pandu of matchless prowess, dwell in the Gandhamadana mountain? And
what did those exceedingly powerful ones, gifted with manliness, do? And
what was the food of those high-souled ones, when those heroes of the
worlds dwelt (there)? O excellent one, do thou relate all about this. Do
thou describe the prowess of Bhimasena, and what that mighty-armed one
did in the mountain Himalayan. Surely, O best of Brahmanas, he did not
fight again with the Yakshas. And did they meet with Vaisravana? Surely,
as Arshtishena said, the lord of wealth cometh thither. All this, O thou
of ascetic wealth, I desire to hear in detail. Surely, I have not yet
been fully satisfied by hearing about their acts."

Vaisampayana continued, "Having heard from that one of incomparable
energy, (Arshtishena), that advice conducive to their welfare, those
foremost of the Bharatas, began to behave always accordingly. Those best
of men, the Pandavas, dwelt upon the Himavan, partaking of the food eaten
by the Munis, and luscious fruit, and the flesh of deer killed with
unpoisoned shafts and various kinds of pure honey. Living thus, they
passed the fifth year, hearing to various stories told by Lomasa. O lord,
saying, 'I shall be present when occasion ariseth,' Ghatotkacha, together
with all the Rakshasas, had ere this already gone away. Those magnanimous
ones passed many months in the hermitage of Arshtishena, witnessing many
marvels. And as the Pandavas were sporting there pleasantly, there came
to see them some complacent vow-observing Munis and Charanas of high
fortune, and pure souls. And those foremost of the Bharata race conversed
with them on earthly topics. And it came to pass that when several days
has passed, Suparna all of a sudden carried off an exceedingly powerful
and mighty Naga, living in the large lake. And thereupon that mighty
mountain began to tremble, and the gigantic trees, break. And all the
creatures and the Pandavas witnessed the wonder. Then from the brow of
that excellent mountain, the wind brought before the Pandavas various
fragrant and fair blossoms. And the Pandavas, and the illustrious
Krishna, together with their friends, saw those unearthly blossoms of
five hues. And as the mighty-armed Bhimasena was seated at ease upon the
mountain, Krishna addressed him, saying, 'O best of the Bharata race, in
the presence of all the creatures, these flowers of five hues, carried by
the force of the wind raised by Suparna, are falling in amain on the
river Aswaratha. In Khandava thy high-souled brother, firm in promise,
had baffled Gandharvas and Nagas and Vasava himself, and slain fierce
Rakshasas, and also obtained the bow Gandiva. Thou also art of exceeding
prowess and the might of thy arms is great, and irrepressible, and
unbearable like unto the might of Sakra. O Bhimasena, terrified with the
force of thy arms, let all the Rakshasas betake themselves to the ten
cardinal points, leaving the mountain. Then will thy friends be freed
from fear and affliction, and behold the auspicious summit of this
excellent mountain furnished with variegated flowers. O Bhima, I have for
long cherished this thought in my mind,--that protected by the might of
thy arms, I shall see that summit.'

"Thereupon, like a high-mettled bull that hath been struck, Bhimasena,
considering himself as censured by Draupadi, could not bear (that). And
that Pandava of the gait of a lion or a bull, and graceful, and generous,
and having the splendour of gold, and intelligent, and strong, and proud,
and sensitive, and heroic, and having red eyes, and broad shoulders, and
gifted with the strength of mad elephants, and having leonine teeth and a
broad neck, and tall like a young sala tree, and highsouled, and graceful
in every limb, and of neck having the whorls of a shell and mighty-armed,
took up his bow plaited at the back with gold, and also his sword. And
haughty like unto a lion, and resembling a maddened elephant, that strong
one rushed towards that cliff, free from fear or affliction. And all the
creatures saw him equipped with bows and arrows, approaching like a lion
or a maddened elephant. And free from fear or affliction, the Pandava
taking his mace, proceeded to that monarch of mountains causing the
delight of Draupadi. And neither exhaustion, nor fatigue, nor lassitude,
nor the malice (of others), affected that son of Pritha and the Wind-god.
And having arrived at a rugged path affording passage to one individual
only, that one of great strength ascended that terrible summit high as
several palmyra palms (placed one upon another). And having ascended that
summit, and thereby gladdened Kinnaras, and great Nagas, and Munis, and
Gandharvas, and Rakshasas, that foremost of the Bharata line, gifted with
exceeding strength described the abode of Vaisravana, adorned with golden
crystal palaces surrounded on all sides by golden walls having the
splendour of all gems, furnished with gardens all around, higher than a
mountain peak, beautiful with ramparts and towers, and adorned with
door-ways and gates and rows of pennons. And the abode was graced with
dallying damsels dancing around, and also with pennons waved by the
breeze. And with bent arms, supporting himself on the end of his bow, he
stood beholding with eagerness the city of the lord of treasures. And
gladdening all creatures, there was blowing a breeze, carrying all
perfumes, and of a balmy feel. And there were various beautiful and
wonderful trees of diverse hues resounding with diverse dulcet notes. And
at that place the foremost of the Bharatas surveyed the palace of the
Lord of the Rakshasas scattered with heaps of gems, and adorned with
variegated garlands. And renouncing all care of life the mighty-armed
Bhimasena stood motionless like a rock, with his mace and sword and bow
in his hands. Then he blew his shell making the down of his adversaries
stand erect; and twanging his bow-string, and striking his arms with the
hands he unnerved all the creatures. Thereat with their hairs standing
erect, the Yakshas and Rakshasas began to rush towards the Pandavas, in
the direction of those sounds. And taken by the arms of the Yakshas and
Rakshasas the flamed maces and clubs and swords and spears and javelins
and axes, and when, O Bharata, the fight ensued between the Rakshasas and
Bhima, the latter by arrows cut off the darts, javelins and axes of those
possessing great powers of illusion, and he of exceeding strength with
arrows pierced the bodies of the roaring Rakshasas, both of those that
were in the sky, and of those that remained on the earth. And Bhima of
exceeding strength was deluged with the mighty sanguine rain sprung from
the bodies of the Rakshasas with maces and clubs in their hands and
flowing on all sides from their persons. And the bodies and hands of the
Yakshas and Rakshasas were seen to be struck off by the weapon discharged
by the might of Bhima's arms. And then all the creatures saw the graceful
Pandava densely surrounded by the Rakshasas, like unto the Sun enveloped
by clouds. And even as the Sun surrounds everything with his rays, that
mighty-armed and strong one of unfailing prowess, covered all with arrows
destroying foes. And although menacing and uttering yells, the Rakshasas
did not see Bhima embarrassed. Thereupon, with their bodies mangled, the
Yakshas afflicted by fear, Bhimasena began to utter frightful sounds of
distress, throwing their mighty weapons. And terrified at the wielder of
a strong bow, they fled towards the southern quarter, forsaking their
maces and spears and swords and clubs and axes. And then there stood,
holding in his hands darts and maces, the broad-chested and mighty-armed
friend of Vaisravana, the Rakshasa named Maniman. And that one of great
strength began to display his mastery and manliness. And seeing them
forsake the fight, he addressed them with a smile, 'Going to Vaisravana's
abode, how will ye say unto that lord of wealth, that numbers have been
defeated by a single mortal in battle?' Having said this unto them that
Rakshasa, taking in his hands clubs and javelins and maces, set out and
rushed towards the Pandava. And he rushed in amain like a maddened
elephant. Bhimasena pierced his sides with three choice arrows. And the
mighty Maniman, on his part, in wrath taking and flourishing a tremendous
mace hurled it at Bhimasena. Thereupon Bhimasena beset with innumerable
shafts sharpened on stones, hurled that mighty mace in the sky, dreadful,
and like unto the lightning flash. But on reaching the mace those shafts
were baffled; and although discharged with force by that adept at hurling
the mace, still they could not stay its career. Then the mighty Bhima of
dreadful prowess, baffled his (the Rakshasa's) discharge by resorting to
his skill in mace-fighting. In the meanwhile, the intelligent Rakshasa
had discharged a terrible iron club, furnished with a golden shaft. And
that club, belching forth flames and emitting tremendous roars, all of a
sudden pierced Bhima's right arm and then fell to the ground. On being
severely wounded by that club, that bowman, Kunti's son, of immeasurable
prowess, with eyes rolling in ire, took up his mace. And having taken
that iron mace, inlaid with golden plates, which caused the fear of foes
and brought on their defeat, he darted it with speed towards the mighty
Maniman, menacing (him) and uttering shouts. Then Maniman on his part,
taking his huge and blazing dart, with great force discharged it at
Bhima, uttering loud shouts. Thereat breaking the dart with the end of
his mace, that mighty-armed one skilled in mace-fighting, speedily rushed
to slay him, as Garuda (rushed) to slay a serpent. Then all of a sudden,
advancing ahead in the field, that mighty-armed one sprang into the sky
and brandishing his mace hurled it with shouts. And like unto the
thunder-bolt hurled by Indra, that mace like a pest, with the speed of
the wind destroyed the Rakshasa and then fell to the ground. Then all the
creatures saw that Rakshasa of terrible strength slaughtered by Bhima,
even like a bull slain by a lion. And the surviving Rakshasas seeing him
slain on the ground went towards the east, uttering frightful sounds of
distress.'"



SECTION CLX

Vaisampayana said, "Hearing various sounds resounding in the caves of the
mountain and not seeing Bhimasena, Kunti's son, Ajatasatru and the twin
sons of Madri and Dhaumya and Krishna and all the Brahmanas and the
friends (of the Pandavas), were filled with anxiety. Thereupon,
entrusting Draupadi to the charge of Arshtishena and equipped in their
arms, those valiant and mighty charioteers together began to ascend the
summit of the mountain. And having reached the summit, as those
repressors of foes and mighty bowmen and powerful charioteers they were
looking about, saw Bhima and those huge Rakshasas of mighty strength and
courage weltering in a state of unconsciousness having been struck down
by Bhima. And holding his mace and sword and bow, that mighty-armed one
looked like Maghavan, after he had slain the danava hosts. Then on seeing
their brother, the Pandavas, who had attained excellent state, embraced
him and sat down there. And with those mighty bowmen, that summit looked
grand like heaven graced by those foremost of celestials, the highly
fortunate Lokapalas. And seeing the abode of Kuvera and the Rakshasas,
lying slain on the ground, the king addressed his brother who was seated,
saying, 'Either it be through rashness, or through ignorance, thou hast,
O Bhima, committed a sinful act. O hero, as thou art leading the life of
an anchorite, this slaughter without cause is unlike thee. Acts, it is
asserted by those versed in duties, as are calculated to displease a
monarch, ought not to be committed. But thou hast, O Bhimasena, committed
a deed which will offend even the gods. He that disregarding profit and
duty, turneth his thoughts to sin must, O Partha, reap the fruit of his
sinful actions. However, if thou seekest my good, never again commit such
a deed.'"

Vaisampayana continued, "Having said this to his brother, Vrikodara the
virtuous, the highly energetic and firm-minded son of Kunti, Yudhishthira
versed in the particulars of (the science of) profit, ceased, and began
to reflect on that matter."

"On the other hand, the Rakshasas that had survived those slain by Bhima
fled in a body towards the abode of Kuvera. And they of exceeding
fleetness having speedily reached Vaisravana's abode, began to utter loud
cries of distress, being afflicted with the fear of Bhima. And, O king
bereft of their weapons and exhausted and with their mail besmeared with
gore and with dishevelled hair they spake unto Kuvera, saying. 'O lord,
all thy foremost Rakshasas fighting with maces and clubs and swords and
lances and barbed darts, have been slain. O lord of treasures, a mortal,
trespassing into the mountain, hath, singlehanded, slaughtered all thy
Krodhovasa Rakshasas assembled together. And, O lord of wealth, there lie
the foremost of the Yakshas and Rakshasas senseless and dead, having been
struck down; and we have been let off through his favour. And thy friend,
Maniman also hath been slain. All this hath been done by a mortal. Do
thou what is proper, after this.' Having heard this, that lord of all the
Yaksha hosts waxing wroth, with eyes reddened in anger, exclaimed,
'What!' And hearing of Bhima's second (act of) aggression, that lord of
treasures, the king of the Yakshas, was filled with wrath, and said.
'Yoke' (the horses). Thereat unto a car of the hue of dark clouds, and
high as a mountain summit, they yoked steeds having golden garments. And
on being yoked unto the car, those excellent horses of his, graced with
every noble quality and furnished with the ten auspicious curls of hair
and having energy and strength, and adorned with various gems and looking
splendid, as if desirous of speeding like the wind, began to neigh at
each other the neighing emitted at (the hour of) victory. And that divine
and effulgent king of the Yakshas set out, being eulogised by the
celestials and Gandharvas. And a thousand foremost Yakshas of reddened
eyes and golden lustre and having huge bodies, and gifted with great
strength, equipped with weapons and girding on their swords, followed
that high-souled lord of treasures. And coursing through the firmament
they (the steeds) arrived at the Gandhamadana, as if drawing forward the
sky with their fleetness. And with their down standing erect, the
Pandavas saw that large assemblage of horses maintained by the lord of
wealth and also the highsouled and graceful Kuvera himself surrounded by
the Yaksha hosts. And seeing those mighty charioteers the son of Pandu,
possessed of great strength, equipped with bows and swords, Kuvera also
was delighted; and he was pleased at heart, keeping in view the task of
the celestials. And like unto birds, they, (the Yakshas) gifted with
extreme celerity, alighted on the summit of the mountain and stood before
them (the Pandavas), with the lord of treasures at their head. Then, O
Bharata, seeing him pleased with the Pandavas, the Yakshas and the
Gandharvas stood there, free from agitation. Then thinking themselves as
having transgressed, those high-souled and mighty charioteers, the
Pandavas, having bowed down unto that lord, the giver of wealth stood
surrounding the lord of treasures with joined hands. And the lord of
treasures sat on that excellent seat, the elegant Pushpaka, constructed
by Viswakarma, painted with diverse colours. And thousands of Yakshas and
Rakshasas, some having huge frames and some ears resembling pegs, and
hundreds of Gandharvas and hosts of Apsaras sat in the presence of that
one seated, even as the celestials sit surrounding him of a hundred
sacrifices and wearing a beautiful golden garland on his head and holding
in his hands his noose and sword and bow, Bhima stood, gazing at the lord
of wealth. And Bhimasena did not feel depress either on having been
wounded by the Rakshasas, or even in that plight seeing Kuvera arrive.

"And that one going about on the shoulders of men, on seeing Bhima stand
desirous of fighting with sharpened shafts, said unto Dharma's son, 'O
Partha, all the creatures know thee as engaged in their good. Do thou.
therefore, with thy brothers fearlessly dwell on this summit of the
mountain. And, O Pandava, be thou not angry with Bhima. These Yakshas and
Rakshasas had already been slain by Destiny: thy brother hath been the
instrument merely. And it is not necessary to feel shame for the act of
impudence that hath been committed. This destruction of the Rakshasas had
been foreseen by the gods. I entertain no anger towards Bhimasena.
Rather, O foremost of the Bharata a race, I am pleased with him;
nay,--even before coming here, I had been gratified with this deed of
Bhima.'"

Vaisampayana said, "Having spoken thus unto the king, (Kuvera) said unto
Bhimasena, 'O child, O best of the Kurus, I do not mind this, O Bhima, as
in order to please Krishna, thou hast, disregarding the gods and me also,
committed this rash act, namely, the destruction of the Yakshas and the
Rakshasas, depending on the strength of thy arms, I am well-pleased with
thee. O Vrikodara, to-day I have been freed from a terrible curse. For
some offence, that great Rishi, Agastya, had cursed me in anger. Thou
hast delivered me by this act (of thine). O Pandu's son, my disgrace had
ere this been fated. No offence, therefore, in any way, attaches unto
thee, O Pandava.'

"Yudhishthira said, 'O divine one, why wast thou cursed by the
high-souled Agastya? O god, I am curious to hear about the occasion of
that imprecation. I wonder that at that very moment, thou together with
thy forces and attendants wast not consumed by the ire of that
intelligent one.'

"Thereupon the lord of treasures said, 'At Kusasthali, O king, once there
was held a conclave of the gods. And surrounded by grimvisaged Yakshas,
numbering three hundred maha-padmas, carrying various weapons, I was
going to that place. And on the way, I saw that foremost of sages,
Agastya, engaged in the practice of severe austerities on the bank of the
Yamuna, abounding in various birds and graced with blossoming trees. And,
O king, immediately on seeing that mass of energy, flaming and brilliant
as fire, seated with upraised arms, facing the sun, my friend, the
graceful lord of the Rakshasas, Maniman, from stupidity, foolishness,
hauteur and ignorance discharged his excrement on the crown of that
Maharshi. Thereupon, as if burning all the cardinal points by his wrath,
he said unto me, 'Since, O lord of treasures, in thy very presence,
disregarding me, this thy friend hath thus affronted me, he, together
with thy forces, shall meet with destruction at the hands of a mortal.
And, O wicked-minded one, thou also, being distressed on account of thy
fallen soldiers, shalt be freed from thy sin, on beholding that mortal.
But if they follow thy behests, their (the soldier's) powerful sons shall
not incur by this dreadful curse. This curse I received formerly from
that foremost of Rishis. Now, O mighty king, have I been delivered by thy
brother Bhima.'"



SECTION CLXI

"The lord of treasures said, 'O Yudhishthira, patience, ability,
(appropriate) time and place and prowess--these five lead to success in
human affairs. O Bharata, in the Krita Yuga, men were patient and able in
their respective occupations and they knew how to display prowess. And, O
foremost of the Kshatriyas, a Kshatriya that is endued with patience and
understandeth the propriety regarding place and time and is versed in all
mortal regulations, can alone govern the world for a long time,--nay, in
all transactions. He that behaveth thus, acquireth, O hero, fame in this
world and excellent state in the next. And by having displayed his
prowess at the proper place and time, Sakra with the Vasus hath obtained
the dominion of heaven. He that from anger cannot see his fall and he
that being naturally wicked and evilminded followeth evil and he that
knoweth not the propriety relative to acts, meet with destruction both in
this world and the next. The exertions of that stupid person become
fruitless, who is not conversant with the expediency regarding time and
acts, and he meeteth with destruction both in this world and the next.
And the object of that wicked and deceitful persons is vicious, who,
aiming at mastery of every kind, committeth some rash act. O best of men,
Bhimasena is fearless, and ignorant of duties, and haughty, and of the
sense of a child, and unforbearing. Do thou, therefore, check him.
Repairing again to the hermitage of the pious sage Arshtisena, do thou
reside there during the dark fortnight, without fear or anxiety. O lord
of men, deputed by me, all the Gandharvas residing at Alaka, as also
those dwelling in this mountain, will, O mighty-armed one, protect thee,
and these best of the Brahmanas. And, O king, O chief among virtuous men,
knowing that Vrikodara hath come hither out of rashness, do thou check
him. Henceforth, O monarch, beings living in the forest will meet you,
wait upon you and always protect you all. And, ye foremost of men, my
servants will always procure for you various meats and drinks of
delicious flavour. And, O son, Yudhishthira, even as by reason of your
being the progeny of spiritual intercourse, Jishnu is entitled to the
protection of Mahendra, and Vrikodara, of the Wind-god, and thou, of
Dharma, and the twins possessed of strength, of the Aswins,--so ye all
are entitled to my protection. That one next by birth to Bhimasena,
Phalguna, versed in the science of profit and all mortal regulations, is
well in heaven. And, O child, those perfections that are recognised in
the world as leading to heaven, are established in Dhananjaya even from
his very birth. And self-restraint, and charity, and strength, and
intelligence, and modesty, and fortitude, and excellent energy--even all
these are established in that majestic one of magnificent soul. And, O
Pandava, Jishnu never committed any shameful act through poverty of
spirit. And in the world, none ever say that Partha hath uttered an
untruth. And, O Bharata, honoured by the gods, pitris, and the
Gandharvas, that enhancer of the glory of the Kurus is learning the
science of weapons in Sakra's abode. And, O Partha, in heaven he that
with justice had brought under his subjection all the rulers of the
earth, even that exceedingly powerful and highly energetic monarch, the
grandsire of thy father, Santanu himself, is well-pleased with the
behaviour of that wielder of the Gandiva--the foremost of his race. And,
O king, abiding in Indra's regions, he who on the banks of the Yamuna had
worshipped the gods, the pitris, and the Brahmanas, by celebrating seven
grand horse sacrifices, that great grandsire of thine, the emperor
Santanu of severe austerities, who hath attained heaven, hath enquired of
thy welfare.'"

Vaisampayana said, "Having heard these words of the dispenser of wealth,
the Pandavas were well-pleased with them. Then lowering his club and mace
and sword and bow, that foremost of the Bharatas bowed down unto Kuvera.
And that giver of protection, the lord of treasures, seeing him
prostrate, said, 'Be thou the destroyer of the pride of foes, and the
enhancer of the delight of friends. And ye oppressors of enemies, do ye
live in our romantic region. The Yakshas will not cross your desires.
Gudakesa, after having acquired mastery over weapons, will come back
soon. Bidden adieu by Maghavat himself, Dhananjaya will join you.'

"Having thus instructed Yudhishthira of excellent deeds, the lord of the
Guhyakas, vanished from that best of mountains. And thousands upon
thousands of Yakshas, and Rakshasas followed him in vehicles spread over
with checkered cushions, and decorated with various jewels. And as the
horses proceeded towards the abode of Kuvera, a noise arose as of birds
flying in the air. And the chargers of the lord of treasures speedily
coursed through the sky as if drawing forward the firmament, and
devouring the air.

"Then at the command of the lord of wealth, the dead bodies of the
Rakshasas were removed from the summit of the mountain. As the
intelligent Agastya had fixed this period as the limit of (the duration
of) his curse, so being slain in conflict, the Rakshasas were freed from
the imprecation. And being honoured by the Rakshasas, the Pandavas for
several nights dwelt pleasantly in those habitations."



SECTION CLXII

Vaisampayana continued, "Then, O represser of foes, at sunrise, having
finished his daily devotions, Dhaumya came unto the Pandavas, with
Arshtishena. And having bowed down unto the feet of Arshtishena and
Dhaumya, they with joined hands paid homage unto all the Brahmanas. Then
Dhaumya taking Yudhishthira's right hand, said these words, looking at
the east, 'O mighty monarch, this king of mountains, Mandara lieth vast,
covering the earth up to the ocean. O Pandava, Indra and Vaisravana
preside over this point graced with woods and forests and mountains. And,
O child, the intelligent sages versed in every duty, say, that this
(region) is the abode of Indra and king Vaisravana. And the twice-born
ones, and the sages versed in the duties, and the Sidhas, and the
Sadhyas, and the celestials pay their adorations unto the Sun as he
riseth from this point. And that lord of all living beings, king Yama,
conversant with duty, presideth over yonder southern region whither come
the spirits of the departed. And this is Sanyamana, the abode of the lord
of departed spirits, sacred, and wonderful to behold, and crowned with
prime prosperity. And the intelligent ones call that monarch of mountains
(by the name of) Asta. Having, O king, arrived at this, the Sun ever
abideth by the truth. And king Varuna protects all creatures, abiding in
this king of mountains, and also in the vast deep. And, O highly
fortunate one, there illumining the northern regions, lieth the puissant
Mahameru, auspicious and the refuge of those knowing Brahma, where is the
court of Brahma, and remaining where that soul of all creatures,
Prajapati, hath created all that is mobile and immobile. And the Mahameru
is the auspicious and healthy abode even of the seven mind-born sons of
Brahma, of whom Daksha was the seventh. And, O child, here it is that the
seven celestial rishis with Vasishtha at their head rise and set. Behold
that excellent and bright summit of the Meru, where sitteth the great
sire (Brahma) with the celestials happy in self-knowledge. And next to
the abode of Brahma is visible the region of him who is said to be the
really primal Cause or the origin of all creatures, even that prime lord,
god Narayana, having neither beginning nor end. And, O king, that
auspicious place composed of all energies even the celestials, cannot
behold. And the region of the high-souled Vishnu, by its native
splendour, exceeding in effulgence the sun or fire, cannot be beheld by
the gods, or the Danavas. And the region of Narayana lieth resplendent to
the east of the Meru, where, O child, that lord of all creatures, the
self-create primal Cause of the universe, having manifested all beings,
looketh splendid of his excellent grace. O child, not to speak of the
Maharshis--even Brahmarshis have no access to that place. And, O best of
the Kurus, it is the Yatis only who have access to it. And, O Pandu's
son, (at that place) luminaries cannot shine by him; there that lord of
inconceivable soul alone shineth transcendental. There by reverence, and
severe austerities, Yatis inspired by virtue of pious practices, attain
Narayana Hari. And, O Bharata, repairing thither, and attaining that
universal Soul--the self-create and eternal God of gods, high-souled
ones, of Yoga success, and free from ignorance and pride have not to
return to this world. O highly fortunate Yudhishthira, this region is
without beginning, or deterioration, or end for it is the very essence of
that God. And, O son of the Kurus, the Sun and the Moon every day go
round this Meru, coursing in an opposite direction. And, O sinless one. O
mighty monarch, the other luminaries also go round this king of mountains
in the self-same way. Thus the worshipful Sun who dispelleth darkness,
goeth round this (mountain) obscuring other luminaries. Then having set,
and passed the evening, that Maker of day, the Sun, taketh a northerly
course. Then again nearing the Meru, the divine Sun (ever) intent on the
good of all beings, again courseth, facing the east. And in this way, the
divine Moon also together with the stars goeth round this mountain,
dividing the month unto several sections, by his arrival at the Parvas.
Having thus unerringly coursed round the mighty Meru, and, nourished all
creatures, the Moon again repaireth unto the Mandar. In the same way,
that destroyer of darkness--the divine Sun--also moveth on this
unobstructed path, animating the universe. When, desirous of causing dew,
he repaireth to the south, then there ensueth winter to all creatures.
Then the Sun, turning back from the south, by his rays draweth up the
energy from all creatures both mobile and immobile. Thereupon, men become
subject to perspiration, fatigue, drowsiness and lassitude; and living
beings always feel disposed to slumber. Thence, returning through unknown
regions, that divine effulgent one causeth shower, and thereby reviveth
beings. And having, by the comfort caused by the shower, wind, and
warmth, cherished the mobile and the immobile, the powerful Sun resumeth
his former course. O Partha, ranging thus, the Sun unerringly turneth on
the wheel of Time, influencing created things. His course is unceasing;
he never resteth, O Pandava. Withdrawing the energy of all beings, he
again rendereth it back. O Bharata, dividing time into day and night, and
Kala, and Kashtha, that lord, the Sun, dealeth life and motion to all
created things.'"



SECTION CLXIII

Vaisampayana continued, "Dwelling in that best of mountains those
high-souled ones observing excellent vows, felt themselves attracted (to
that place), and diverted themselves, eager to behold Arjuna. And
multitudes of Gandharvas and Maharshis gladly visited those energetic
ones, possessing prowess, of chaste desires and being the foremost of
those endued with truth and fortitude. And having arrived at that
excellent mountain furnished with trees bearing blossoms, those mighty
charioteers were exceedingly delighted, even as the Marutas, on arriving
at the celestial regions. And experiencing great exhilaration, they lived
(there), seeing the slopes and summits of that mighty mountain, filled
with flowers, and resonant with the cries of peacocks and cranes. And on
that beautiful mountain they beheld lakes filled with lotuses, and having
their shores covered with trees, and frequented by darkness, and
karandavas and swans. And the flourishing sporting-regions, graceful on
account of the various flowers, and abounding in gems, was capable of
captivating that king, the dispenser of wealth (Kuvera). And always
ranging (there), those foremost of ascetics (the Pandavas) were incapable
of conceiving (the significance of) that Summit, furnished with mighty
trees, and masses of wide-spreading clouds. And, O great hero, owing to
its native splendour, and also on account of the brilliance of the annual
plants, there was no difference there between night and day. And staying
in the mountain, remaining in which the Sun of unrivalled energy
cherisheth the mobile and immobile things, those heroes and foremost of
men beheld the rising and the setting of the Sun. And having seen the
rising and the setting points of the Sun and the rising and the setting
mountain, and all the cardinal points, as well as the intervening spaces
ever blazing with the rays of the Dispeller of darkness, those heroes, in
expectation of the arrival of that mighty charioteer firm in truth,
became engaged in reciting the Vedas, practising the daily rituals,
chiefly discharging the religious duties, exercising sacred vows, and
abiding by the truth. And saying, 'Let us even here experience delight by
joining without delay Arjuna accomplished in arms,' those highly blessed
Parthas became engaged in the practice of Yoga. And beholding romantic
woods on that mountain, as they always thought of Kiriti, every day and
night appeared unto them even as a year. From that very moment joy had
taken leave of them when, with Dhaumya's permission, the high-souled
Jishnu, matting his hair, departed (for the woods). So, how could they,
absorbed in his contemplation, experience happiness there? They had
become overwhelmed with grief ever since the moment when at the command
of his brother, Yudhishthira, Jishnu of the tread of a mad elephant had
departed from the Kamyaka forest. O Bharata, in this way, on that
mountain those descendants of Bharata passed a month with difficulty,
thinking of him of the white steeds, who had gone to Vasava's abode for
learning arms. And Arjuna, having dwelt for five years in the abode of
him of a thousand eyes, and having from that lord of celestials obtained
all the celestial weapons,--such as those of Agni, of Varuna, of Soma, of
Vayu, of Vishnu, of Indra, of Pasupati, of Brahma, of Parameshthi, of
Prajapati, of Yama, of Dhata, of Savita, of Tvashta, and of Vaisravana;
and having bowed down to and gone round him of a hundred sacrifices, and
taken his (Indra's) permission, cheerfully came to the Gandhamadana."



SECTION CLXIV

Vaisampayana continued, "And it came to pass that once a day as those
mighty charioteers were thinking of Arjuna, seeing Mahendra's car, yoked
with horses of the effulgence of lightning, arrive all on a sudden, they
were delighted. And driven by Matali, that blazing car, suddenly
illuminating the sky, looked like smokeless flaming tongues of fire, or a
mighty meteor embosomed in clouds. And seated in that car appeared Kiriti
wearing garlands and new-made ornaments. Then Dhananjaya possessing the
prowess of the wielder of the thunder-bolt, alighted on that mountain,
blazing in beauty. And that intelligent one decked in a diadem and
garlands, having alighted on the mountain, first bowed down at the feet
of Dhaumya, and then at those of Ajatasatru. And he also paid homage unto
Vrikodara's feet; and the twins also bowed down unto him. Then going to
Krishna, and having cheered her, he stood before his (elder) brother in
humble guise. And on meeting with that matchless one, they were
exceedingly delighted. And he also meeting with them rejoiced
exceedingly, and began to eulogise the king. And seeing before them that
car driving in which the slayer of Namuchi had annihilated seven
phalanxes of Diti's offspring, the magnanimous Parthas went round it. And
being highly pleased, they offered excellent worship unto Matali, as unto
the lord of the celestials himself. And then the son of the Kuru king
duly enquired of him after the health of all the gods. And Matali also
greeted them. And having instructed the Parthas even as a father doth his
sons, he ascended that incomparable car, and returned to the lord of the
celestials.

"And when Matali had gone away, that foremost of the royal race, Sakra's
son, the high-souled destroyer of all foes made over unto his love, the
mother of Sutasoma, beautiful precious gems and ornaments having the
splendour of the sun, which had been presented to him by Sakra. Then,
sitting in the midst of those foremost of the Kurus, and those best of
the Brahmanas, effulgent like unto fire or the sun, he began to relate
all as it had happened, saying, "In this way, I have learnt weapons from
Sakra, Vayu, and the manifest Siva; and all the celestials with Indra
also have been pleased with me, on account of my good behaviour, and
concentration.'

"After having briefly narrated unto them his sojourn in heaven, Kiriti of
spotless deeds agreeably slept that night with the two sons of Madri."



SECTION CLXV

Vaisampayana said, "Then when the night had been spent, Dhananjaya,
together with his brothers, paid homage unto Yudhishthira the just. And,
O Bharata, at this moment, proceeding from the celestials there arose
mighty and tremendous sounds of a musical instrument, and the rattling of
car-wheels, and the tolling of bells. And there at all the beasts and
beasts of prey and birds emitted separate cries. And from all sides in
cars resplendent as the sun, hosts of Gandharvas and Apsaras began to
follow that represser of foes, the lord of the celestials. And ascending
a car yoked with steeds, decorated with burnished gold, and roaring like
clouds, that king of the celestials, Purandara blazing in beauty came
unto the Parthas. And having arrived (at that place), he of a thousand
eyes descended from his car. And as soon as Yudhishthira the just saw
that high-souled one, he together with his brothers, approached that
graceful king of the immortals. And in accordance with the ordinance that
generous one duly worshipped him of immeasurable soul, in consequence
with his dignity. And then Dhananjaya possessed of prowess, having bowed
down unto Purandara, stood before the lord of the celestials in humble
guise, like unto a servant. And seeing the sinless Dhananjaya having
ascetic merit, bearing clotted hair, stand in humility before the lord of
celestials, Yudhishthira, the son of Kunti; of great energy, smelt (the
crown) of his head. And beholding Phalguna (in that attitude), he was
exceedingly glad; and by worshipping the king of the celestials, he
experienced the highest bliss. Then unto that strongminded monarch,
swimming in felicity, the intelligent lord of the celestials, Purandara,
spake, saying, Thou shalt rule the earth, O Pandava, Blessed be thou! Do
thou, O Kunti's son, again repair unto Kamyaka.'"That learned man who for
a year leading the Brahmacharya mode of life, subduing his senses and
observing vows, peruseth with rapt attention this meeting of Sakra with
the Pandavas, liveth a hundred years free from disturbances, and enjoying
happiness."'



SECTION CLXVI

Vaisampayana continued, "When Sakra had gone to his proper place,
Vibhatsu together with his brothers and Krishna, paid homage unto the son
of Dharma. Then smelling the crown of the head of that Pandava, who was
thus paying homage, (Yudhishthira) in accents faltering on account of
you, addressed Arjuna, saying 'O Arjuna, how didst thou pass this period
in heaven? And how has thou obtained the weapons, and how also hast thou
gratified the lord of the celestials? And, O Pandava, has thou adequately
secured the weapons? Have the lord of the celestials and Rudra gladly
granted thee the weapons? And how hast thou beheld the divine Sakra, and
the wielder of Pinaka? And how has thou obtained the weapons? And in what
manner didst thou worship (them)? And what service hadst thou done unto
that repressor of foes, the worshipful one of a hundred sacrifices, that
he said unto thee, 'By thee have I been gratified? All this, O highly
effulgent one, I wish to hear in detail. And, O sinless one, the manner
in which thou didst please Mahadeva and the king of the celestials and, O
repressor of foes, the service thou hadst done to the wielder of the
thunder-bolt,--do thou, O Dhananjaya, relate all this in detail."

"Arjuna said, 'O mighty monarch, listen how I duly beheld him of a
hundred sacrifice and the divine Sankara also. O grinder of foes, O king,
having acquired that science which thou hadst directed me (to learn), I
at thy command went to the forest, for practising penances. From Kamyaka
repairing to the Bhrigutunga, I spent there one night, being engaged in
austerities And it came to pass that on the next I saw a certain
Brahmana. And he asked me, saying, 'O son of Kunti, whither wilt thou
go?' Thereupon, O descendant of the Kurus, I truly related unto him
everything. And, O best of kings, having heard the true account, the
Brahmana became well-pleased with me, and, O king, praised me. Then the
Brahmana, pleased with me, said, 'O Bharata, be thou engaged in
austerities. By performing penances, thou wilt in a short time behold the
lord of the celestials.' And according to his advice I ascended the
Himavan, and, O mighty king, began to practise penances, (the first)
month subsisting on fruit and roots. I spent the second month, subsisting
on water. And, O Pandava, in the third month I totally abstained from
food. And in the fourth month I remained with upraised arms. And a wonder
it is that I did not lose any strength. And it came to pass that when the
first day of the fifth month had been spent, there appeared before me a
being wearing the form of a boar, turning up the earth with his mouth,
stamping the ground with his feet, rubbing the earth with his breast, and
momentarily going about in a frightful manner. And him followed a great
being in the guise of a hunter furnished with the bow, arrows, and the
sword, and surrounded by females. Thereupon, taking my bow and the two
inexhaustible quivers, I pierced with shafts that terrible and frightful
creature. And simultaneously (with me) that hunter also drawing a strong
bow, more severely struck at (the animal), as if shaking my mind. And, O
king, he also said unto me, 'Why hast thou, transgressing the rules of
hunting, hit the animal first hit at by me? With these sharpened shafts
will I destroy thy pride. Stay!' Then that mighty-bodied one holding the
bow rushed at me. And with volleys of mighty shafts, he covered me
entirely, even as a cloud covereth a mountain with showers. Then, on my
part, I covered him with a mighty discharge of arrows. Thereupon, with
steady arrows having their points aflame, and inspired with mantras, I
pierced him even as (Indra) riveth a mountain with a thunderbolt. Then
his person began to be multiplied a hundredfold and a thousandfold. At
this, I pierced all this bodies with shafts. Then again all those forms
became one, O Bharata. Thereat I struck at it. Next, he now assumed a
small body with a huge head, and now a huge body with a small head. And,
O king, he then assumed his former person and approached me for fight.
And, O foremost of the Bharata race, when in the encounter I failed to
overwhelm him with arrows, I fixed the mighty weapon of the Wind-god. But
I failed to discharge it at him, and this was a wonder. And when that
weapon thus failed of effect, I was struck with amazement. However, O
king, exerting myself more vigorously, I again covered that being with a
mighty multitude of shafts. Then taking Sthunakarna, and Varuna and
Salava, and Asmavarsha weapons, I assailed him, profusely showering
shafts. But, O king, he instantly swallowed up even all these weapons of
mine. And when all those (weapons) had been swallowed up, I discharged
the weapon presided over by Brahma. And when the blazing arrows issuing
from that weapon were heaped upon him all around, and being thus heaped
over by that mighty weapon discharged by me, he increased (in bulk). Then
all the world became oppressed with the energy begotten of the weapon
hurled by me, and the firmament and all the points of the sky became
illumined. But that one of mighty energy instantly baffled even that
weapon. And, O monarch, when that weapon presided over by Brahma had been
baffled I was possessed with terrible fear. Thereupon immediately holding
even my bow and the two inexhaustible quivers, I shot at that being, but
he swallowed up all those weapons. And when all the weapons had been
baffled and swallowed up, there ensued a wrestling between him and
myself. And we encountered each other first with blows and then with
slaps. But incapable of overcoming that being, I fell down stupefied on
the ground. Thereupon, O mighty king, with a laugh, that wonderful being
at my sight vanished at that spot together with the woman. Having
accomplished this, O illustrious monarch, that divine one assumed another
and unearthly form (clad in) wonderful raiment. And renouncing the form
of a hunter, that divine lord of the gods, resumed his own unearthly
appearance and that mighty god stood (there). Then appeared before me
with Uma that manifest divine one, having the bull for his mark, wielding
the Pinaka, bearing serpents and cable of assuming many forms. And, O
repressor of foes, advancing towards me, standing even then in the field
ready for conflict, that wielder of the trident addressed me saying, I am
well-pleased with thee. Then that divine one held up my bows and the
couple of quivers furnished with inexhaustible shafts and returned them
unto me saying, 'Do thou ask some boon, O Kunti's son. I am well-pleased
with thee. Tell me, what I shall do for thee. And, O hero, express the
desire that dwelleth in thy heart. I will grant it. Except immortality
alone, tell me as to the desire that is in thy heart. Thereat with my
mind intent on the acquisition of arms, I only bowed down unto Siva and
said, 'O divine one, if thou beest favourably disposed towards me, then I
wish to have this boon,--I wish to learn all the weapons that are with
thy god-head.' Then the god Tryamvaka said unto me, 'I will give. O
Pandava, my own weapon Raudra shall attend upon thee.' Thereupon
Mahadeva, well-pleased, granted to me the mighty weapon, Pasupata. And,
having granted that eternal weapon, he also said unto me, This must never
be hurled at mortals. If discharged at any person of small energy, it
would consume the universe. Shouldst thou (at any time) be hard pressed,
thou mayst discharge it. And when all thy weapons have been completely
baffled, thou mayst hurl it.' Then when he having the bull for his mark,
had been thus gratified, there stood manifest by my side that celestial
weapon, of resistless force capable of baffling all weapons and
destructive of foes and the hewer of hostile forces and unrivalled and
difficult to be borne even by the celestials, the demons and the
Rakshasas. Then at the command of that god, I sat me down there. And in
my very sight the god vanished from the spot.'"



SECTION CLXVII

"Arjuna said, 'O Bharata, by the grace of that god of gods the Supreme
Soul, Tryamvaka, I passed the night at that place. And having passed the
night, when I had finished the morning rituals, I saw that foremost of
the Brahmanas whom I had seen before. And unto him I told all as it had
happened, O Bharata, namely, that I had met the divine Mahadeva.
Thereupon, O king of kings, well-pleased, he said unto me, 'Since thou
hast beheld the great god, incapable of being beheld by any one else,
soon wilt thou mix with Vaivaswata and the other Lokapalas and the lord
of the celestials; and Indra too will grant thee weapons.' O king, having
said this unto me and having embraced me again and again, that Bhrahmana
resembling the Sun, went away whither he listed. And, O slayer of foes,
it came to pass that on the evening of that day refreshing the whole
world, there began to blow a pure breeze. And in my vicinity on the base
of the Himalaya mountain fresh, fragrant and fair flowers began to bloom.
And on all sides there were heard charming symphony and captivating hymns
relating to Indra. And before the lord of the celestial hosts of Apsaras
and Gandharvas chanted various songs. And ascending celestial cars, there
approached the Marutas and the followers of Mahendra and the dwellers of
heaven. And afterwards, Marutvan together with Sachi and all the
celestials appeared on the scene in cars yoked with horses elegantly
adorned. And at this very moment, O king, he that goeth about on the
shoulders of men manifested himself unto me in excellent grace. And I saw
Yama seated on the south and Varuna and the lord of the celestials at
their respective regions. And, O foremost of men, O mighty monarch, they
after having cheered me said, 'O Savyasachin, behold us--the
Lokapalas--seated. For the performance of the task of the gods thou hast
obtained the sight of Sankara. Do thou now receive weapons from us seated
around.' Thereupon, O lord, having bowed down unto those foremost of the
celestials with regard, I duly accepted those mighty weapons. And then
they recognised me as one of their own. Afterwards the gods repaired to
the quarter from whence they had come. And that lord of the celestials,
the divine Maghavan too having ascended his glorious chariot, said, 'O
Phalguna, thou shalt have to repair unto the celestial region. O
Dhananjaya, even before this thy arrival I knew that thou wouldst come
hither. Then I, have O best of the Bharatas, manifested myself unto thee.
As formerly thou hadst performed thy ablution in the various tirthas and
now hast performed severe austerities, so thou wilt be able to repair
unto the celestial regions, O Pandava. Thou wilt, however, again have to
practise extreme penance, for thou shouldst at any rate journey to
heaven. And at my command, Matali shall take thee to the celestial
regions. Thou hast already been recognised by the celestials and the
celestial sages of high soul.' Thereupon I said unto Sakra, 'O divine
one, be thou favourable unto me. With the view of learning arms do I
beseech thee that thou mayst 'be my preceptor.' At this Indra said, 'O
child, having learnt weapons thou wouldst perform terrible deeds and with
this object thou desirest to obtain the weapons. However, obtain thou the
arms, as thou desirest.' Then I said, 'O slayer of foes, I never would
discharge these celestial weapons at mortals except when all my other
arms should have been baffled. Do thou, O lord of the celestials, grant
me the celestial weapons (so that) I may hereafter, obtain the regions
attainable by warriors.' Indra said, 'O Dhananjaya it is to try thee that
I have said such words unto thee. Having been begotten of me this speech
of thine well becometh thee. Do thou, O Bharata, repairing unto my abode
learn all the weapons of Vayu, of Agni, of the Vasus, of Varuna, of the
Marutas, of the Siddhas, of Brahma, of the Gandharvas of the Uragas, of
the Rakshasas, of Vishnu and of the Nairitas; and also all the weapons
that are with me, O perpetuator of the Kuru race.' Having said this unto
me Sakra vanished at the very spot. Then, O king, I saw the wonderful and
sacred celestial car yoked with steeds arrive conducted by Matali. And
when the Lokapalas went away Matali said unto me. 'O thou of mighty
splendour, the lord of the celestials is desirous of seeing thee. And O
mighty-armed one, do thou acquire competence and then perform thy task.
Come and behold the regions, attainable by merit and come unto heaven
even in this frame. O Bharata, the thousand-eyed lord of the celestials
wisheth to see thee.' Thus addressed by Matali, I, taking leave of the
mountain Himalaya and having gone round it ascended that excellent car.
And then the exceedingly generous Matali, versed in equine lore, drove
the steeds, gifted with the speed of thought or the wind. And when the
chariot began to move that charioteer looking at my face as I was seated
steadily, wondered and said these words, 'Today this appeareth unto me
strange and unprecedented that being seated in this celestial car, thou
hast not been jerked ever so little. O foremost of Bharata race, I have
ever remarked that at the first pull by the steeds even the lord of the
celestials himself getteth jerked. But all the while that the car had
moved, thou hast been sitting unshaken. This appeareth unto me as
transcending even the power of Sakra.'

"Having said this, O Bharata, Matali soared in the sky and showed me the
abodes of the celestials and their palaces. Then the chariot yoked with
steeds coursed upwards. And the celestials and the sages began to worship
(that car), O prime of men. And I saw the regions, moving anywhere at
will, and the splendour also of the highly energetic Gandharvas, Apsaras,
and the celestial sages. And Sakra's charioteer, Matali, at once showed
me Nandana and other gardens and groves belonging to the celestials. Next
I beheld Indra's abode, Amaravati, adorned with jewels and trees yielding
any sort of fruit that is desired. There the Sun doth not shed heat; nor
doth heat or cold or fatigue there affect (one), O king. And, O great
monarch, the celestials feel neither sorrow nor poverty of spirit, nor
weakness, nor lassitude, O grinder of foes. And, O ruler of men, the
celestials and the others have neither anger nor covetousness. And, O
king, in the abodes of the celestials, the beings are ever contented. And
there the trees ever bear verdant foliage, and fruits, and flowers; and
the various lakes are embalmed with the fragrance of lotuses. And there
the breeze is cool, and delicious, and fragrant, and pure, and inspiring.
And the ground is variegated with all kinds of gems, and adorned with
blossoms. And there were seen innumerable beautiful beasts and in the air
innumerable rangers of the sky. Then I saw the Vasus, and the Rudras, and
the Sadhyas with the Marutas, and the Adityas, and the two Aswins and
worshipped them. And they conferred their benison on me, granting me
strength and prowess, and energy, and celebrity, and (skill in) arms, and
victory in battle. Then, entering that romantic city adored by the
Gandharvas and the celestials, with joined hands, I stood before the
thousand-eyed lord of the celestials. Thereupon, that best of bestowers
gladly offered unto me half of his seat; and Vasava also with regard
touched my person. And, O Bharata, with the view of acquiring arms and
learning weapons, I began to dwell in heaven, together with the gods and
the Gandharvas of generous souls. And Viswavana's son, Chitrasena became
my friend. And he, O king, imparted unto me the entire Gandharva
(science). And, O monarch, I happily lived in Sakra's abode, well cared
for having all my desires gratified, learning weapons, listening to the
notes of songs, and the clear sounds of musical instruments, and
beholding the foremost of Apsaras dance. And without neglecting to study
the arts, which I learnt properly, my attention was specially fixed on
the acquisition of arms. And that lord of a thousand eyes was pleased
with that purpose of mine. Living thus in heaven, O king, I passed this
period.

"And when I had acquired proficiency in weapons, and gained his
confidence that one having for his vehicle the horse (Uchchaisrava),
(Indra), patting me on the head with his hand, said these words, 'Now
even the celestials themselves cannot conquer thee,--what shall I say of
imperfect mortals residing on earth? Thou hast become invulnerable in
strength, irrepressible, and incomparable in fight.' Then with the hair
of his body standing on end, he again accosted me saying, 'O hero, in
fighting with weapons none is equal unto thee. And, O perpetuator of the
Kuru race, thou art even watchful, and dexterous, and truthful, and of
subdued senses, and the protector of the Brahmanas and adept in weapons,
and warlike. And, O Partha, together with (a knowledge of) the five
modes, using (them), thou hast obtained five and ten weapons and,
therefore, there existeth none, who is thy peer. And thou hast perfectly
learnt the discharge (of those weapons) and (their) withdrawal, and
(their) re-discharge and re-withdrawal, and the Prayaschitta connected
(with them), and also their revival, in case of their being baffled. Now,
O represser of foes, the time hath arrived for thy paying the preceptor's
fee. Do thou promise to pay the fee; then I shall unfold unto thee what
thou wilt have to perform.' Thereat, O king, I said unto the ruler of the
celestials, 'If it be in my power to do the work, do thou consider it as
already accomplished by me.' O king, when I had said these words, Indra
with a smile said unto me 'Nothing is there in the three worlds that is
not in thy power (to achieve) My enemies, those Danavas, named,
Nivata-Kavachas dwell in the womb of the ocean. And they number thirty
million and are notorious, and all of equal forms and strength and
splendour. Do thou slay them there, O Kunti's son; and that will be thy
preceptor's fee.'

"Saying this he gave unto me the highly resplendent celestial car,
conducted by Matali, furnished with hair resembling the down of peacocks.
And on my head he set this excellent diadem. And he gave me ornaments for
my body, like unto his own. And he granted unto me the impenetrable
mail--the best of its kind, and easy to the touch; and fastened unto the
Gandiva this durable string. Then I set out, ascending that splendid
chariot riding on which in days of yore, the lord of the celestials and
vanquished Vali--that son of Virochana. And, O ruler of men, startled by
the rattling of the car, all the celestials, approached (there), taking
me to be the king of the celestials. And seeing me, they asked, 'O
Phalguna, what art thou going to do?' And I told them as it had fallen
out,--and said, 'I shall even do this in battle. Ye that are highly
fortunate, know that I have set out desirous of slaying the
Nivata-Kavachas. O sinless ones, do ye bless me.' Thereupon, they began
to eulogise me even as they (eulogise) the god, Purandara. And they said,
'Riding on this car, Maghavan conquered in battle Samvara, and Namuchi,
and Vala, and Vritra, and Prahrada, and Naraka. And mounted on this car
also Maghavan, had conquered in battle many thousands and millions and
hundreds of millions of Daityas. And, O Kaunteya, thou also, riding on
this car, by thy prowess shalt conquer the Nivatha-Kavachas in conflict,
even as did the self-possessed Maghavan in days of yore. And here is the
best of shells; by this also thou shalt defeat the Danavas And by this it
is that the high souled Sakra conquered the words.' Saying this, the gods
offered (unto me) this shell, Devadatta, sprung in the deep; and I
accepted it for the sake of victory. And at this moment, the gods fell
extolling me. And in order to be engaged in action, I proceeded to the
dreadful abode of the Danavas, furnished with the shell, the mail, and
arrows, and taking my bow."



SECTION CLXVIII

"Arjuna continued, 'Then at places eulogised by the Maharshis, I
(proceeded, and at length) beheld the ocean--that inexhaustible lord of
waters. And like unto flowing cliffs were seen on it heaving billows, now
meeting together and now rolling away. And there (were seen) all around
barks by thousands filled with gems. And there were seen timingilas and
tortoises and makaras like unto rock submerged in water. And on all sides
round thousands of shells sunk in water appeared like star in the night
covered by light clouds. And thousands upon thousands of gem were
floating in heaps and a violent wind was blowing about in whirls--and
this was wonderful to behold. And having beheld that excellent lord of
all waters with powerful tides, I saw at a short distance the city of the
demons filled with the Danavas. And even there, eftsoons entering
underneath the earth, Matali skilled in guiding the car, sitting fast on
the chariot drove it with force; and he dashed on, frightening that city
with the rattling of his chariot. And hearing that rattling of the
chariot like unto the rumbling of the clouds in the sky, the Danavas,
thinking me to be the lord of the celestials, became agitated. And
thereupon they all, frightened at heart, stood holding in their hands
bows and arrows and swords and javelins and axes and maces and clubs.
Then having made arrangements for the defence of the city, the Danavas,
with minds alarmed, shut the gates, so that nothing could be discovered.
Thereupon taking my shell, Devadatta, of tremendous roars, I again and
again winded it with exceeding cheerfulness. And filling all the
firmament, those sounds produced echoes. Thereat mighty beings were
terrified and they hid (themselves). And then, O Bharata, all of them
adorned with ornaments, those offsprings of Diti--the
Nivata-Kavachas--made their appearance by thousands, donning diverse mail
and taking in their hands various weapons and equipped with mighty iron
javelins and maces and clubs and hatchets and sabres and discs and
sataghnis and bhusundis and variegated and ornamented swords. Then, after
deliberating much as to the course of the car, Matali began to guide the
steeds on a (piece of) level ground, O foremost of the Bharatas. And
owing to the swiftness of those fleet coursers conducted by him, I could
see nothing--and this was strange. Then the Danavas there began to sound
thousands of musical instruments, dissonant and of odd shapes. And at
those sounds, fishes by hundreds and by thousands, like unto hills,
having their senses bewildered by that noise, fled suddenly. And mighty
force flew at me, the demons discharging sharpened shafts by hundreds and
by thousands. And then, O Bharata, there ensued a dreadful conflict
between me and the demons, calculated to extinguish the Nivata-Kavachas.
And there came to the mighty battle the Devarshis and the Danavarshis and
the Brahmarshis and the Siddhas. And desirous of victory, the Munis
eulogised me with the same sweet-speeches that (they had eulogised) Indra
with, at the war, (which took place) for the sake of Tara.'"



SECTION CLXIX

"Arjuna continued, 'Then, O Bharata, vehemently rushed at me in battle in
a body the Nivata-Kavachas, equipped with arms. And obstructing the
course of the car, and shouting loudly, those mighty charioteers, hemming
me in on all sides, covered me with showers of shafts. Then other demons
of mighty prowess, with darts and hatchets in their hands, began to throw
at me spears and axes. And that mighty discharge of darts, with numerous
maces and clubs incessantly hurled fell upon my car. And other dreadful
and grim-visaged smiters among the Nivata-Kavachas, furnished with bows
and sharpened weapons, ran at me in fight. And in the conflict, shooting
from the Gandiva sundry swift arrows coursing straight, I pierced each of
them with ten. And they were driven back by those stone-whetted shafts of
mine. Then on my steeds being swiftly driven by Matali, they began to
display various movements with the speed of the wind. And being skilfully
guided by Matali, they began to trample upon the sons of Diti. And
although the steeds yoked unto that mighty chariot numbered hundreds upon
hundreds, yet being deftly conducted by Matali, they began to move, as if
they were only a few. And by their tread, and by the rattling of the
chariot wheels and by the vollies of my shafts, the Danavas began to fall
by hundreds. And others accoutred in bows, being deprived of life, and
having their charioteers slain, were carried about by the horses. Then,
covering all sides and directions, all (the Danavas) skilled in striking
entered into the contest with various weapons, and thereat my mind became
afflicted. And I witnessed (this instance of) the marvellous prowess of
Matali, viz., that he guided those fiery steeds with ease. Then, O king,
in the conflict, with diverse fleet weapons I pierced by hundreds and by
thousands (demons) bearing arms. And, O slayer of foes, seeing me thus
range the field putting forth every exertion, the heroic charioteer of
Sakra was well-pleased. And oppressed by those steeds and that car, some
(of them) met with annihilation; and others desisted from fight; while
(other) Nivata-Kavachas, challenged by us in battle and being harassed
with shafts offered opposition unto me, by (discharging) mighty showers
of arrows. Thereupon, with hundreds and thousands of sundry fleet weapons
inspired with the mantras relating to Brahma's weapons, I swiftly began
to burn them. And being sore pressed by me, those mighty asuras waxing
wroth afflicted me together, by pouring torrents of clubs and darts and
swords. Then, O Bharata, I took up that favourite weapon of the lord of
the celestials, Maghavan by name, prime and of fiery energy and by the
energy of that weapon I cut into a thousand pieces the Tomaras, together
with the swords and the tridents hurled by them. And having cut off their
arms I in ire pierced them each with ten shafts. And in the field arrows
were shot from the Gandiva like unto rows of black-bees; and this Matali
admired. And their shafts also showered upon me; but those powerful
(arrows) I cut off with my shafts. Then on being struck the
Nivata-Kavachas again covered me on all sides with a mighty shower of
arrows. And having neutralised the force of the arrows by excellent swift
and flaming weapons capable of baffling arms, I pierced them by
thousands. And blood began to flow from their torn frames, even as in the
rainy season waters run down from the summits of mountains. And on being
wounded by my fleet and straight-coursing shafts of the touch of Indra's
thunder-bolt, they became greatly agitated. And their bodies were pierced
at hundreds of places; and the force of their arms diminished. Then the
Nivata-Kavachas fought me by (the help of) illusion.'"



SECTION CLXX

"Arjuna said, 'Then with rocks of the proportions of trees, there
commenced a mighty shower of crags; and this exercised me exceedingly.
And in that high encounter, I crushed (those crags) by swift-speeding
showers of arrows, issuing from Mahendra's weapon, like unto the
thunder-bolt itself. And when the rocks had been reduced to powder, there
was generated fire; and the rocky dust fell like unto masses of flames.
And when the showers of crags had been repelled, there happened near me a
mightier shower of water, having currents of the proportions of an axle.
And falling from the welkin, those thousands of powerful torrents covered
the entire firmament and the directions and the cardinal points. And on
account of the pouring of the shower, and of the blowing of the wind, and
of roaring of the Daityas, nothing could be perceived. And touching
heaven and the entire earth, and incessantly falling on the ground, the
showers bewildered me. Thereupon, I discharged that celestial weapon
which I had learnt from Indra--even the dreadful and flaming Visoshana:
and by that the water was dried up. And, O Bharata, when the rocky shower
had been destroyed, and the watery shower had been dried up, the Danavas
began to spread illusions of fire and wind. Then by aqueous appliances I
extinguished the flames; and by a mighty rock-issuing arm, resisted the
fury of the winds. And when these had been repelled, the Danavas,
irrepressible in battle, O foremost of the Bharata, simultaneously
created various illusions. And there happened a tremendous horrifying
shower of rocks and dreadful weapons of fire and wind. And that illusory
downpour afflicted me in fight. And then on all sides there appeared a
dense and thick darkness. And when the world had been enveloped in deep
and dense darkness, the steeds turned away, Matali fell off, and from his
hand the golden lash fell to the earth. And, O foremost of the Bharatas,
being frightened, he again and again cried, 'Where art thou?' And when he
had been stupefied, a terrible fear possessed me. And then in a hurry, he
spake unto me, saying, 'O Partha, for the sake of nectar, there had taken
place a mighty conflict between the gods and the demons. I had seen that
(encounter), O sinless one. And on the occasion of the destruction of
Samvara, there had occurred a dreadful and mighty contest. Nevertheless I
had acted as charioteer to the lord of the celestials. In the same way,
on the occasion of the slaying of Vritra, the steeds had been conducted
by me. And I had also beheld the high and terrific encounter with
Virochana's son, and, O Pandava, with Vala, and with Prahrada and with
others also. In these exceedingly dreadful battles, I was present; but, O
Pandu's son, never (before) had I lost my senses. Surely the Great-father
hath ordained the destruction of all creatures; for this battle cannot be
for any other purpose than destruction of the universe.' Having heard
these words of his, pacifying my perturbation by my own effort, I will
destroy the mighty energy of the illusion spread by the Danavas quoth I
unto the terrified Matali. Behold the might of my arms, and the power of
my weapons and of the bow, Gandiva. To-day even by (the help of)
illusion-creating arms, will I dispel this deep gloom and also this
horrible illusion of theirs. Do not fear, O charioteer. Pacify thyself.'
Having said this, O lord of men, I created for the good of the
celestials, an illusion of arms capable of bewildering all beings. And
when (their) illusion had been dispelled, some of the foremost amongst
the Asuras, of unrivalled prowess, again spread diverse kinds of
illusion. Thereupon, now (the world) displayed itself, and now it was
devoured by darkness; and now the world disappeared from view and now it
was submerged under water. And when it had brightened up. Matali, sitting
in front of the car, with the wellconducted steeds, began to range that
hair-erecting field. Then the fierce Nivata-Kavachas assailed me. And
finding my opportunity. I began to send them to the mansion of Yama.
Thereupon, in that conflict then raging, calculated to annihilate the
Nivata-Kavachas on a sudden, I could not see the Danavas concealed by
illusion."



SECTION CLXXI

"Arjuna continued, 'Remaining invisible the Daityas began to fight with
the help of illusion. And I too fought with them, resorting to the energy
of visible weapons. And the shafts duly discharged from the Gandiva,
began to sever their heads at those different places where they were
respectively stationed. And thus assailed by me in the conflict, the
Nivata-Kavachas, all on a sudden withdrawing the illusion, entered into
their own city. And when the Daityas had fled, and when all had become
visible, I there discovered hundreds and thousands of the slain. And
there I saw by hundreds their shivered weapons, ornaments, limbs, and
mail. And the horses could not find room for moving from one place to
another; and on a sudden with a bound, they fell to coursing in the sky.
Then remaining invisible, the Nivata-Kavachas covered the entire welkin
with masses of crags. And, O Bharata, other dreadful Danavas, entering
into the entrails of the earth, took up horses' legs and chariot-wheels.
And as I was fighting, they, hard besetting my horses with rocks,
attacked me together with (my) car. And with the crags that had fallen
and with others that were falling, the place where I was, seemed to be a
mountain cavern. And on myself being covered with crags and on the horses
being hard pressed, I became sore distressed and this was marked by
Matali. And on seeing me afraid, he said unto me, 'O Arjuna, Arjuna! be
thou not afraid; send that weapon, the thunder-bolt, O lord of men.'
Hearing those words of his, I then discharged the favourite weapon of the
king of the celestials--the dreadful thunderbolt. And inspiring the
Gandiva with mantras, I, aiming at the locality of the crags, shot
sharpened iron shafts of the touch of the thunder-bolt. And sent by the
thunder, those adamantine arrows entered into all those illusions and
into the midst of those Nivata-Kavachas. And slaughtered by the vehemence
of the thunder, those Danavas resembling cliffs, fell to the earth
together in masses. And entering amongst those Danavas that had carried
away the steeds of the car into the interior of the earth, the shafts
sent them into the mansion of Yama. And that quarter was completely
covered with the Nivata-Kavachas that had been killed or baffled,
comparable unto cliffs and lying scattered like crags. And then no injury
appeared to have been sustained either by the horses, or by the car, or
by Matali, or by me, and this seemed strange. Then, O king, Matali
addressed me smiling, 'Not in the celestials themselves, O Arjuna, is
seen the prowess that is seen in thee. And when the Danava hosts had been
destroyed, all their females began to bewail in that city, like unto
cranes in autumn. Then with Matali I entered that city, terrifying with
the rattling of my car the wives of the Nivata-Kavachas. Thereupon,
seeing those ten thousand horses like unto peacocks (in hue), and also
that chariot resembling the sun, the women fled in swarms. And like unto
(the sounds of) rocks falling on a mountain, sounds arose of the
(falling) ornaments of the terrified dames. (At length), the
panic-stricken wives of the Daityas entered into their respective golden
places variegated with innumerable jewels.

'Beholding that excellent city, superior to the city of the celestials
themselves, I asked Matali, saying, 'Why do not the celestials reside in
such (a place)? Surely, this appeareth superior to the city of
Purandara.' Thereat, Matali said, 'In days of yore, O Partha, even this
was the city of our lord of the celestials. Afterwards the celestials
were driven from hence by the Nivata-Kavachas. Having performed the most
rigid austerities, they had gratified the Grand-father and had asked (and
obtained) the boons--namely, that they might reside here, and that they
might be free from danger in wars with the gods.' Then Sakra addressed
the self-create lord saying, 'Do thou, O lord, desirous of our own
welfare do what is proper.' Thereupon, O Bharata, in this matter the Lord
commanded (Indra), saying, 'O slayer of foes, in another body, even thou
shalt be (the destroyer of the Danavas).' Then, in order to slaughter
them, Sakra rendered unto thee those weapons. The gods had been unable to
slay these, who have been slain by thee. O Bharata, in the fullness of
time, hadst thou come hither, in order to destroy them and thou hast done
so. O foremost of men, with the object that the demons might be killed,
Mahendra had conferred on thee the excellent prime energy of these
weapons.'

"Arjuna continued, 'After having destroyed the Danavas, and also subdued
that city, with Matali I again went to that abode of the celestials.'"



SECTION CLXXII

"Arjuna continued, 'Then while returning, I happened to descry a mighty
unearthly city, moving at will, and having the effulgence of fire or the
sun. And that city contained various trees composed of gems, and
sweet-voiced feathered ones. And furnished with four gates, and
gate-ways, and towers, that impregnable (city) was inhabited by the
Paulamas and Kalakanjas. And it was made of all sorts of jewels and was
unearthly, and of wonderful appearance. And it was covered with trees of
all kinds of gems, bearing fruits and flowers. And it contained
exceedingly beautiful unearthly birds. And it always swarmed throughout
with cheerful Asuras, wearing garlands, and bearing in their hands darts,
two edged swords, maces, bows, and clubs. And, O king, on seeing this
wonderful city of the Daityas, I asked Matali saying, 'What is this that
looketh so wonderful?' Thereat, Matali replied, 'Once on a time a
Daitya's daughter, named Pulama and a mighty female of the Asura order,
Kalaka by name, practised severe austerities for a thousand celestial
years. And at the end of their austerities, the self-create conferred on
them boons. And, O king of kings, they received these boons,--that their
offspring might never suffer misfortune; that they might be incapable of
being destroyed even by the gods, the Rakshasas and the Pannagas; and
that they might obtain a highly effulgent and surpassingly fair aerial
city, furnished with all manner of gems and invincible even by the
celestials, the Maharshis, the Yakshas, the Gandharvas, the Pannagas, the
Asuras and the Rakshasas. O best of the Bharatas, this is that unearthly
aerial city devoid of the celestials, which is moving about, having been
created for the Kalakeyas, by Brahma himself. And this city is furnished
with all desirable objects, and is unknown of grief or disease. And, O
hero, celebrated under the name of Hiranyapura, this mighty city is
inhabited by the Paulamas and the Kalakanjas; and it is also guarded by
those mighty Asuras. And, O king, unslayed by any of the gods, there they
dwell cheerfully, free from anxiety and having all their desires
gratified, O foremost of kings. Formerly, Brahma had destined destruction
at the hands of mortals. Do thou, O Partha, in fight, compass with that
weapon--the thunder-bolt--the destruction of the mighty and irrepressible
Kalakanjas.'

"Arjuna continued, 'O lord of men, learning that they were incapable of
being destroyed by the celestials and the Asuras, I cheerfully said unto
Matali, 'Do thou speedily repair into yonder city. With weapons will I
compass the annihilation of the haters of the lord of the celestials.
Surely, there exist no wicked haters of the gods who ought not to be
slain by me.' Thereupon Matali took me to the vicinity of Hiranyapura on
the celestial chariot yoked with steeds. And seeing me, those sons of
Diti, wearing various kinds of attire and ornament and accoutred in mail,
flew at me with a mighty rush. And those foremost of the Danavas, of
exceeding prowess, in wrath attacked me with arrows and bhallas and clubs
and two-edged swords, and tomaras. Thereat, O king, resorting to my
strength of lore, I resisted that great volley of weapons by a mighty
shower of shafts; and also confounded them in conflict by ranging around
in my car. And being bewildered, the Danavas began to push each other
down. And having been confounded, they rushed at one another. And with
flaming arrows, I severed their heads by hundreds. And hard pressed by
me, the offspring of Diti, taking shelter within (their) city, soared
with it to the firmament, resorting to the illusion proper to the
Danavas. Thereupon, O son of the Kurus, covering the way of the Daityas,
with a mighty discharge of shafts I obstructed their course. Then by
virtue of the bestowal of the boon, the Daityas supported themselves
easily on that sky-ranging unearthly aerial city, going anywhere at will
and like unto the sun. And now (the city) entered unto the earth and now
it rose upwards; and at one time it went in a crooked way and at another
time it submerged into water. At this, O represser of foes, I assailed
that mighty city, going anywhere at will, and resembling Amaravati. And,
O best of the Bharatas, I attacked the city containing those sons of
Diti, with multitudes of shafts, displaying celestial weapons. And
battered and broken by the straight-coursing iron shafts, shot by me, the
city of the Asuras, O king, fell to the earth. And they also, wounded by
my iron arrows having the speed of the thunder, began, O monarch, to go
about, being urged by destiny. Then ascending to the sky, Matali, as if
falling in front, swiftly descended to the earth, on that chariot of
solar resplendence. Then, O Bharata, environed me sixty thousand cars
belonging to those wrathful ones eager to battle with me. And with
sharpened shafts graced with feathers of the vulture, I destroyed those
(cars). At this, thinking, 'These our hosts are incapable of being
vanquished by mortals, they became engaged in the conflict, like unto the
surges of the sea.' Thereupon I gradually began to fix (on the string)
unearthly weapons. At this, thousands of weapons (shot) by those
wonderfully warring charioteers, by degrees opposed my unearthly arms and
in the field I saw hundreds and thousands of mighty (demons) ranging on
their cars, in various manoeuvres. And being furnished with variegated
mail and standards and diverse ornaments, they delighted my mind. And in
the conflict I could not afflict them by showers of shafts, but they did
not afflict me. And being afflicted by those innumerable ones, equipped
in weapons and skilled in fight, I was pained in that mighty encounter
and a terrible fear seized me. Thereupon collecting (my energies) in
fight, I (bowed down) unto that god of gods, Raudra, and saying, 'May
welfare attend on all beings!' I fixed that mighty weapon which,
celebrated under the name of Raudra, is the destroyer of all foes. Then I
beheld a male person having three heads, nine eyes, three faces, and six
arms. And his hair was flaming like fire or the sun. And, O slayer of
foes, for his dress, he had mighty serpents, putting out their tongues.
And saying, O best of the Bharatas, the dreadful and eternal Raudra, I
being free from fear, set it on the Gandiva; and, bowing unto the
three-eyed Sarva of immeasurable energy, let go (the weapon), with the
object of vanquishing those foremost of the Danavas, O Bharata. And, O
lord of men, as soon as it had been hurled, there appeared on the scene
by thousands, forms of deer, and of lions, and of tigers, and of bears
and of buffaloes, and of serpents, and of kine, and of sarabhas, and of
elephants, and of apes in multitudes, and of bulls, and of boars, and of
cats, and of dogs, and of spectres, and of all the Bhurundas, and of
vultures, and of Garudas, of chamaras, and of all the leopards, and of
mountains, and of seas, and of celestials, and of sages, and of all the
Gandharvas, and of ghosts with the Yakshas, and of the haters of the
gods, (Asuras), and of the Guhyakas in the field, and of the Nairitas and
of elephant-mouthed sharks, and of owls, and of beings having the forms
of fishes and horses, and of beings bearing swords and various other
weapons, and of Rakshasas wielding maces and clubs. And on that weapon
being hurled all the universe became filled with these as well as many
others wearing various shapes. And again and again wounded by beings of
various sights with (pieces of) flesh, fat, bones, and marrow on their
persons,--some having three heads, and some four tusks, and some four
mouths, and some four arms,--the Danavas met with destruction. And, then,
O Bharata, in a moment I slew all those Danavas, with other swarms of
arrows composed of the quintessence of stone, flaming like fire or the
sun, and possessed of the force of the thunder-bolt. And, seeing them
hewn by the Gandiva, and deprived of life, and thrown from the sky, I
again bowed unto that god--the Destroyer of Tripura. And, seeing those
adorned with unearthly ornaments, crushed by the weapon, the Raudra, the
charioteer of the celestials, experienced the greatest delight. And
having witnessed the accomplishment of that unbearable feat incapable of
being achieved even by the celestials themselves, Matali, the charioteer
of Sakra, paid homage unto me; and well-pleased, with joint hands said
these words. 'The feat that hath been achieved by thee, is incapable of
being borne even by the gods, nay,--in battle, the lord of the celestials
himself cannot perform this deed. The sky-coursing mighty city incapable
of being destroyed by the gods and the Asuras hast thou, O hero, crushed
by thy own prowess and by the energy of asceticism. And when that aerial
city had been destroyed, and when the Danavas also had been slain, their
wives, uttering cries of distress, like unto Kurari birds, with hair
dishevelled came out of the city. And bewailing for their sons and
brothers and fathers, they fell on the ground and cried with distressful
accents. And on being deprived for their lords, they beat their breasts,
their garlands and ornaments fallen off. And that city of Danavas, in
appearance like unto the city of the Gandharvas filled with lamentations
and stricken with dole and distress, and bereft of grace even like unto a
lake deprived of (its) elephants, or like unto a forest deprived of trees
and (deprived of its) masters, looked no longer beautiful--but it
vanished, like a cloud-constructed city. And when I had accomplished the
task, eftsoons from the field Matali took me of delighted spirits, unto
the abode of the lord of the celestials. And having slain those mighty
Asuras, and destroyed Hiranyapura, and having also killed the
Nivata-Kavachas, I came unto Indra. And, O exceedingly resplendent one,
as it had fallen out, Matali related in detail unto Devendra that entire
achievement of mine. And with the Marutas, hearing of the destruction of
Hiranyapura, of the neutralisation of the illusion, and of the slaughter
of the highly powerful Nivatakavachas in fight, the prosperous
thousand-eyed divine Purandara was well pleased, and exclaimed, 'Well
done; Well done!' And the king of the celestials together with the
celestials, cheering me again and again, said these sweet words, 'By thee
hath been achieved a feat incapable of being achieved by the gods and the
Asuras. And, O Partha, by slaying my mighty enemies, thou hast paid the
preceptor's fee. And, O Dhananjaya, thus in battle shalt thou always
remain calm, and discharge the weapons unerringly, and there shall not
stand thee in fight celestials, and Danavas, and Rakshasas, and Yakshas,
and Asuras, and Gandharvas and birds and serpents. And, O Kaunteya, by
conquering it even by the might of thy arms, Kunti's son Yudhishthira,
will rule the earth.'"



SECTION CLXXIII

"Arjuna continued, 'Then firmly confident, the sovereign of the
celestials considering as his own, pertinently said these words unto me
wounded by cleaving shafts, 'All the celestial weapons, O Bharata, are
with thee, so no man on earth will by any means be able to over-power
thee. And, O son, when thou art in the field, Bhishma and Drona and Kripa
and Karna and Sakuni together with other Kshatriyas shall not amount unto
one-sixteenth part of thee.' And the lord Maghavan granted me this golden
garland and this shell, Devadatta, of mighty roars, and also his
celestial mail impenetrable and capable of protecting the body. And Indra
himself set on my (head) this diadem. And Sakra presented me with these
unearthly apparels and unearthly ornaments, elegant and rare. In this
manner, O king, (duly) honoured, I delightfully dwelt in Indra's sacred
abode with the children of the Gandharvas. Then, well-pleased, Sakra,
together with the celestials, addressed me, saying, 'O Arjuna, the time
hath come for thy departure; thy brothers have thought of thee.' Thus, O
Bharata, remembering the dissensions arising from that gambling, did I, O
king, pass those five years in the abode of Indra. Then have I come and
seen thee surrounded by our brothers on the summit of this lower range of
the Gandhamadana.'

"Yudhishthira said, 'O Dhananjaya, by fortune it is that the weapons have
been obtained by thee; by fortune it is that the master of the immortals
hath been adored by thee. O repressor of foes, by fortune it is that the
divine Sthanu together with the goddess had become manifest unto thee and
been gratified by thee in battle, O sinless one; by fortune it is that
thou hadst met with the Lokapalas, O best of the Bharatas. O Partha, by
fortune it is that we have prospered; and by fortune it is that thou hast
come back. To-day I consider as if the entire earth engarlanded with
cities hath already been conquered, and as if the sons of Dhritarashtra
have already been subdued. Now, O Bharata, I am curious to behold those
celestial weapons wherewith thou hadst slain the powerful
Nivata-Kavachas.'"

"Thereat Arjuna said, 'Tomorrow in the morning thou wilt see all the
celestial weapons with which I slew the fierce Nivata-Kavachas.'"

Vaisampayana said, "Thus having related (the facts touching) the arrival,
Dhananjaya passed that night there, together with all his brothers."



SECTION CLXXIV

Vaisampayana continued, "And when the night had passed, Yudhishthira the
just, arose and together with his brothers, performed the necessary
duties. He then spake unto Arjuna, that delight of his mother, saying, 'O
Kaunteya, do thou show (me) those weapons with which thou vanquished the
Danavas.' Thereat, O king, the exceedingly powerful Dhananjaya, the son
of Pandu, duly practising extreme purity, showed those weapons, O
Bharata, which had been given unto him by the celestials. Dhananjaya
seated on the earth, as his chariot, which had the mountain for its pole,
the base of the axle and the cluster of beautiful-looking bamboo trees
for its socket-pole, looked resplendent with that celestial armour of
great lustre, took his bow Gandiva and the conch-shell given to him by
the gods, commenced to exhibit those celestial weapons in order. And as
those celestial weapons had been set, the Earth being oppressed with the
feet (of Arjuna), began to tremble with (its) trees; and the rivers and
the mighty main became vexed; and the rocks were riven; and the air was
hushed. And the sun did not shine; and fire did not flame; and by no
means did the Vedas of the twice-born once shine. And, O Janamejaya, the
creatures peopling the interior of the earth, on being afflicted, rose
and surrounded the Pandava, trembling with joined hands and contorted
countenances. And being burnt by those weapons, they besought Dhananjaya
(for their lives). Then the Brahmarshis, and the Siddhas, and the
Maharshis and the mobile beings--all these appeared (on the scene). And
the foremost Devarshis, and the celestials and the Yakshas and the
Rakshasas and the Gandharvas and the feathered tribes and the (other)
sky-ranging beings--all these appeared (on the scene). And the Great-sire
and all the Lokapalas and the divine Mahadeva, came thither, together
with their followers. Then, O great king, bearing unearthly variegated
blossoms Vayu (the Wind-god) fell to strewing them around the Pandava.
And sent by the celestials, the Gandharvas chanted various ballads; and,
O monarch, hosts of the Apsaras danced (there). At such a moment, O king,
sent by the celestials, Narada arrived (there) and addressed Partha in
these sweet words, 'O Arjuna, Arjuna, do thou not discharge the celestial
weapons. These should never be discharged when there is no object (fit).
And when there is an object (present), they should also by no means be
hurled, unless one is sore pressed; for, O son of the Kurus, to discharge
the weapons (without occasion), is fraught with great evil. And, O
Dhananjaya, being duly kept as thou hast been instructed to these
powerful weapons will doubtless conduce to thy strength and happiness.
But if they are not properly kept, they, O Pandava, will become the
instrument for the destruction of the three worlds. So thou shouldst not
act in this way again. O Ajatasatru, thou too wilt behold even these
weapons, when Partha will use them for grinding (thy) enemies in battle.'"

Vaisampayana continued, "Having prevented Partha the immortals with
others that had come there, went to each his place, O foremost of men.
And, O Kaurava, after they had all gone, the Pandavas began to dwell
pleasantly in the same forest, together with Krishna."



SECTION CLXXV

Janamejaya said, "When that prime among heroes, having been accomplished
in arms, had returned from the abode of the slayer of Vritra, what did
Pritha's sons do in company with the warlike Dhananjaya?"

Vaisampayana said, "In company with that hero equal unto Indra,
Arjuna--that foremost of men, sported in the pleasure-gardens of the lord
of treasures (situated) in those woods on that romantic and excellent
mountain. And surveying those peerless and various pleasure-grounds
filled with diverse trees, that chief of men, Kiriti, ever intent upon
arms, ranged at large, bow in hand. And having through the grace of king
Vaisravana obtained a residence, those sons of a sovereign cared not for
the prosperity of men. And, O king, that period of their (lives) passed
peacefully. And having Partha in their company, they spent four years
there even like a single night. And as the Pandavas lived in the wood,
(these four years) and the former six, numbering ten, passed smoothly
with them.

"Then having seated themselves before the king, the vehement son of the
Wind-god, with Jishnu and the heroic twins, like unto the lord of the
celestials, earnestly addressed the king in these beneficial and pleasant
words. 'It is only to render thy promise effectual and to advance thy
interests, that, O king of the Kurus, forsaking the forest, we do not go
to slay Suyodhana together with all his followers. Although deserving of
happiness, yet have we been deprived of happiness. And this is the
eleventh year that (in this state) we have been living (in the forest).
And hereafter, deluding that one of evil mind and character, shall we
easily live out the period of non-discovery. And at thy mandate, O
monarch, free from apprehension, we have been ranging the woods, having
relinquished our honour. Having been tempted by our residence in the
vicinity, they (our enemies) will not believe that we have removed to a
distant realm. And after having lived there undiscovered for a year, and
having wreaked our revenge on that wicked wight, Suyodhana, with his
followers, we shall easily root out that meanest of men, slaying him and
regaining our kingdom. Therefore, O Dharmaraja, do thou descend unto the
earth. For, O king, if we dwell in this region like unto heaven itself,
we shall forget our sorrows. In that case, O Bharata, thy fame like, unto
a fragrant flower shall vanish from the mobile and the immobile worlds.
By gaining that kingdom of the Kuru chiefs, thou wilt be able to attain
(great glory), and to perform various sacrifices. This that thou art
receiving from Kuvera, thou wilt, O foremost of men, be able to attain
any time. Now, O Bharata, turn thy mind towards the punishment and
destruction of foes that committed wrongs. O king, the wielder of the
thunderbolt himself is incapable of standing thy prowess. And intent upon
thy welfare, he, having Suparna for his mark (Krishna), and also the
grandson of Sini (Satyaki) never experience pain, even when engaged in
encounter with the gods, O Dharmaraja. And Arjuna is peerless in
strength, and so am I too, O best of kings. And as Krishna together with
the Yadavas is intent upon thy welfare, so am I also, O foremost of
monarchs, and the heroic twins accomplished in war. And encountering the
enemy, we, having for our main object the attainment by thee of wealth
and prosperity, will destroy them.'"

Vaisampayana continued, "Then having learnt that intention of theirs, the
magnanimous and excellent son of Dharma, versed in religion and profit,
and of immeasurable prowess, went round Vaisravana's abode. And
Yudhishthira the just, after bidding adieu unto the palaces, the rivers,
the lakes, and all the Rakshasas, looked towards the way by which (he)
had come (there). And then looking at the mountain also, the high-souled
and pure-minded one besought that best of mountains, saying, 'O foremost
of mountains, may I together with my friends, after having finished my
task, and slain my foes, and regained my kingdom, see thee again,
carrying on austerities with subdued soul.' And this also he determined
on. And in company with his younger brothers and the Brahmanas, the lord
of the Kurus proceeded even along that very road. And Ghatotkacha with
his followers began to carry them over the mountain cascades. And as they
started, the great sage Lomasa, advising them even as a father doth his
son, with a cheerful heart, went unto the sacred abode of the dwellers of
heaven. Then advised also by Arshtishena, those first of men, the
Parthas, went alone beholding romantic tirthas and hermitages, and other
mighty lakes."



SECTION CLXXVI

Vaisampayana said, "When they had left their happy home in the beautiful
mountain abounding in cascades, and having birds, and the elephants of
the eight quarters, and the supernatural attendants of Kuvera (as
dwellers thereof), all happiness forsook those foremost of men of
Bharata's race. But afterwards on beholding Kuvera's favourite mountain,
Kailasa, appearing like clouds, the delight of those pre-eminent heroes
of the race of Bharata, became very great. And those foremost of heroic
men, equipped with scimitars and bows, proceeded contentedly, beholding
elevations and defiles, and dens of lions and craggy causeways and
innumerable water-falls and lowlands, in different places, as also other
great forests inhabited by countless deer and birds and elephants. And
they came upon beautiful woodlands and rivers and lakes and caves and
mountain caverns; and these frequently by day and night became the
dwelling place of those great men. And having dwelt in all sorts of
inaccessible places and crossing Kailasa of inconceivable grandeur, they
reached the excellent and surpassingly beautiful hermitage of
Vrishaparba. And meeting king Vrishaparba and received by him being they
became free from depression and then they accurately narrated in detail
to Vrishaparba the story of their sojourn in the mountains. And having
pleasantly passed one night in his sacred abode frequented by gods and
Maharshis, those great warriors proceeded smoothly towards the jujube
tree called Visala and took up their quarters there. Then all those
magnanimous men having reached the place of Narayana, continued to live
there, bereft of all sorrow, at beholding Kuvera's favourite lake,
frequented by gods and Siddhas. And viewing that lake, those foremost of
men, the sons of Pandu traversed that place, renouncing all grief even as
immaculate Brahmana rishis (do) on attaining a habitation in the Nandana
gardens. Then all those warriors having in due course happily lived at
Badari for one month, proceeded towards the realm of Suvahu, king of the
Kiratas, by following the same track by which they had come. And crossing
the difficult Himalayan regions, and the countries of China, Tukhara,
Darada and all the climes of Kulinda, rich in heaps of jewels, those
warlike men reached the capital of Suvahu. And hearing that those sons
and grandsons of kings had all reached his kingdom, Suvahu, elated with
joy, advanced (to meet them). Then the best of the Kurus welcomed him
also. And meeting king Suvahu, and being joined by all their charioteers
with Visoka at their head and by their attendants, Indrasena and others,
and also by the superintendents and servants of the kitchen, they stayed
there comfortably for one night. Then taking all the chariots and
chariot-men and dismissing Ghatotkacha together with his followers, they
next repaired to the monarch of mountains in the vicinity of the Yamuna.
In the midst of the mountain abounding in waterfalls and having grey and
orange-coloured slopes and summits covered with a sheet of snow, those
warlike men having then found the great forest of Visakhayupa like unto
the forest of Chitraratha and inhabited by wild boars and various kinds
of deer and birds, made it their home. Addicted to hunting as their chief
occupation, the sons of Pritha peacefully dwelt in that forest for one
year. There in a cavern of the mountain, Vrikodara, with a heart
afflicted with distraction and grief, came across a snake of huge
strength distressed with hunger and looking fierce like death itself. At
this crisis Yudhishthira, the best of pious men, became the protector of
Vrikodara and he, of infinite puissance, extricated Bhima whose whole
body had been fast gripped by the snake with its folds. And the twelfth
year of their sojourn in forests having arrived, those scions of the race
of Kuru, blazing in effulgence, and engaged in asceticism, always devoted
principally to the practice of archery, repaired cheerfully from that
Chitraratha-like forest to the borders of the desert, and desirous of
dwelling by the Saraswati they went there, and from the banks of that
river they reached the lake of Dwaitabana. Then seeing them enter
Dwaitabana, the dwellers of that place engaged in asceticism, religious
ordinances, and self-restraining exercises and in deep and devout
meditation and subsisting on things ground with stone (for want of teeth)
having procured grass-mats and water-vessels, advanced to meet them. The
holy fig, the rudaraksha, the rohitaka, the cane and the jujube, the
catechu, the sirisha, the bel and the inguda and the karira and pilu and
sami trees grew on the banks of the Saraswati. Wandering about with
contentment in (the vicinity of) the Saraswati which was, as it were, the
home of the celestials, and the favourite (resort) of Yakshas and
Gandharvas and Maharshis, those sons of kings lived there in happiness."



SECTION CLXXVII

Janamejaya said, "How was it, O sage! that Bhima, of mighty prowess and
possessing the strength of ten thousand elephants, was stricken with
panic at (the sight of) that snake? Thou hast described him, that slayer
of his enemies, as dismayed and appalled with fear, even him, who by
fighting at the lotus lake (of Kuvera) became the destroyer of Yakshas
and Rakshasas and who, in proud defiance, invited to a single combat,
Pulastya's son, the dispenser of all riches. I desire to hear this (from
you); great indeed is my curiosity."

Vaisampayana continued, "O king, having reached king Vrishaparva's
hermitage, while those fearful warriors were living in various wonderful
woods, Vrikodara roaming at pleasure, with bow in hand and armed with a
scimitar, found that beautiful forest, frequented by gods and Gandharvas.
And then he beheld (some) lovely spots in the Himalayan mountains,
frequented by Devarshis and Siddhas and inhabited by hosts of Apsaras,
resounded here and there with (the warbling of) birds--the chakora, the
chakrabaka, the jibajibaka and the cuckoo and the Bhringaraja, and
abounding with shady trees, soft with the touch of snow and pleasing to
the eye and mind, and bearing perennial fruits and flowers. And he beheld
mountain streams with waters glistening like the lapis lazuli and with
ten thousand snow-white ducks and swans and with forests of deodar trees
forming (as it were) a trap for the clouds; and with tugna and kalikaya
forests, interspersed with yellow sandal trees. And he of mighty
strength, in the pursuit of the chase, roamed in the level and desert
tracts of the mountain, piercing his game with unpoisoned arrows. In that
forest the famous and mighty Bhimasena, possessing the strength of a
hundred elephants, killed (many) large wild boars, with the force (of his
arms). And endowed with terrible prowess and mighty strength, and
powerful as the lion or the tiger, and capable of resisting a hundred
men, and having long arms, and possessing the strength of a hundred
elephants, he killed many antelopes and wild boars and buffaloes. And
here and there, in that forest he pulled out trees by the roots, with
great violence and broke them too, causing the earth and the woods and
the (surrounding) places to resound. And then shouting and trampling on
the tops of mountains, and causing the earth to resound with his roars,
and striking his arms, and uttering his war-cry, and slapping and
clapping his hands, Bhimasena, exempt from decay, and ever-proud and
without fear, again and again leaped about in those woods. And on hearing
the shouts of Bhimasena, powerful lions and elephants of huge strength,
left their lairs in fright. And in that same forest, he fearlessly
strolled about in search of game; and like the denizens of the woods,
that most valiant of men, the mighty Bhimasena, wandered on foot in that
forest. And he penetrated the vast forest, shouting strange whoopos, and
terrifying all creatures, endowed with strength and prowess. And then
being terrified, the snakes hid (themselves) in caves, but he, overtaking
them with promptitude, pursued them slowly. Then the mighty Bhimasena,
like unto the Lord of the Celestials, saw a serpent of colossal
proportions, living in one of the mountain fastnesses and covering the
(entire) cave with its body and causing one's hair to stand on end (from
fright). It had its huge body stretched like a hillock, and it possessed
gigantic strength, and its body was speckled with spots and it had a
turmeric-like (yellow) colour and a deep copper-coloured mouth of the
form of a cave supplied with four teeth; and with glaring eyes, it was
constantly licking the corners of its mouth. And it was the terror of all
animated beings and it looked like the very image of the Destroyer Yama;
and with the hissing noise of its breath it lay as if rebuking (an
in-comer). And seeing Bhima draw so near to him, the serpent, all on a
sudden, became greatly enraged, and that goat-devouring snake violently
seized Bhimasena in his grip. Then by virtue of the boon that had been
received by the serpent, Bhimasena with his body in the serpent's grip,
instantly lost all consciousness. Unrivalled by that of others, the might
of Bhimasena's arms equalled the might of ten thousand elephants
combined. But Bhima, of great prowess, being thus vanquished by the
snake, trembled slowly, and was unable to exert himself. And that one of
mighty arms and of leonine shoulders, though possessed of strength often
thousand elephants, yet seized by the snake, and overpowered by virtue of
the boon, lost all strength. He struggled furiously to extricate himself,
but did not succeed in any wise baffling this (snake)."



SECTION CLXXVIII

Vaisampayana continued, "And the powerful Bhimasena, having thus come
under the power of the snake, thought of its mighty and wonderful
prowess; and said unto it, 'Be thou pleased to tell me, O snake, who thou
art. And, O foremost of reptiles, what wilt thou do with me? I am
Bhimasena, the son of Pandu, and next by birth to Yudhishthira the just.
And endued as I am with the strength of ten thousand elephants, how hast
thou been able to overpower me? In fight have been encountered and slain
by me innumerable lions, and tigers, and buffaloes, and elephants. And, O
best of serpents, mighty Rakshasas and Pisachas, and Nagas, are unable to
stand the force of my arms. Art thou possessed of any magic, or hast thou
received any boon, that although exerting myself, I have been overcome by
thee? Now I have been convinced that the strength of men is false, for, O
serpent, by thee hath such mighty strength of men been baffled.'

Vaisampayana continued, "When the heroic Bhima of noble deed had said
this, the snake caught him, and coiled him all round with his body,
having thus subdued that mighty-aimed one, and freed his plump arms
alone, the serpent spake these words, 'By good fortune it is that, myself
being hungry, after long time the gods have to-day destined thee for my
food; for life is dear unto every embodied being, I should relate unto
thee the way in which I have come by this snake form. Hear, O best of the
pious, I have fallen into this plight on account of the wrath of the
Maharhis. Now desirous of getting rid of the curse, I will narrate unto
thee all about it. Thou hast, no doubt, heard of the royal sage, Nahusha.
He was the son of Ayu, and the perpetuator of the line of thy ancestors.
Even I am that one. For having affronted the Brahmanas I, by (virtue of)
Agastya's malediction, have come by this condition. Thou art my agnate,
and lovely to behold,--so thou shouldst not be slain by me,--yet I shall
to-day devour thee! Do thou behold the dispensation of Destiny! And be it
a buffalo, or an elephant, none coming within my reach at the sixth
division of the day, can, O best of men, escape. And, O best of the
Kurus, thou hast not been taken by an animal of the lower order, having
strength alone,--but this (hath been so) by reason only of the boon I
have received. As I was falling rapidly from Sakra's throne placed on the
front of his palace, I spake unto that worshipful sage (Agastya), 'Do
thou free me from this curse.' Thereat filled with compassion, that
energetic one said unto me, 'O king, thou shall be freed after the lapse
of some time.' Then I fell to the earth (as a snake); but my recollection
(of former life) did not renounce me. And although it be so ancient, I
still recollect all that was said. And the sage said unto me, That person
who conversant with the relation subsisting between the soul and the
Supreme Being, shall be able to answer the questions put by thee, shall
deliver thee. And, O king, taken by thee, strong beings superior to thee,
shall immediately lose their strength, I heard these words of those
compassionate ones, who felt attached unto me. And then the Brahmanas
vanished. Thus, O highly effulgent one, having become a serpent, I, doing
exceedingly sinful acts, live in unclean hell, in expectation of the
(appointed) time.' The mighty-armed Bhimasena addressed the serpent,
saying, 'I am not angry, O mighty snake,--nor do I blame myself. Since in
regard to happiness and misery, men sometimes possess the power of
bringing and dismissing them, and sometimes do not. Therefore one should
not fret one's mind. Who can baffle destiny by self-exertion? I deem
destiny to be supreme, and self-exertion to be of no avail. Smitten with
the stroke of destiny, the prowess of my arms lost, behold me to-day
fallen unto this condition without palpable cause. But to-day I do not so
much grieve for my own self being slain, as I do for my brothers deprived
of their kingdom, and exiled into the forest. This Himalaya is
inaccessible, and abounds with Yakshas and the Rakshasas, And searching
about for me, they will be distracted. And hearing that I have been
killed, (my brothers) will forego all exertion, for, firm in promise,
they have hitherto been controlled by my harsh speech, I being desirous
of gaining the kingdom. Or the intelligent Arjuna (alone), being versed
in every lore, and incapable of being overcome by gods and Rakshasas and
Gandharvas, will not be afflicted with grief. That mighty-armed and
exceedingly powerful one is able single-handed to speedily pull down from
his place even the celestials. What shall I say of the deceitfully
gambling son of Dhritarashtra, detested of all men, and filled with
haughtiness and ignorance! And I also grieve for my poor mother,
affectionate to her sons, who is ever solicitous for our greatness in a
large measure than is attained by our enemies. O serpent, the desire that
forlorn one had in me will all be fruitless in consequence of my
destruction. And gifted with manliness, the twins, Nakula and Sahadeva,
following their elder brother (me), and always protected by the strength
of my arms, will, owing to my destruction, be depressed and deprived of
their prowess, and stricken with grief. This is what I think.' In this
way Vrikodara lamented profusely. And being bound by the body of the
snake, he could not exert himself.

"On the other hand, Kunti's son, Yudhishthira, (seeing) and reflecting on
dreadful ill omens, became alarmed. Terrified by the blaze of the points
of the horizon, jackals stationing themselves on the right of that
hermitage, set up frightful and inauspicious yells. And ugly Vartikas as
of dreadful sight, having one wing, one eye, and one leg, were seen to
vomit blood, facing the sun. And the wind began to blow dryly, and
violently, attracting grits. And to the right all the beasts and birds
began to cry. And in the rear the black crows cried, 'Go!' 'Go!' And
momentarily his (Yudhishthira's) right arm began to twitch, and his chest
and left leg shook (of themselves). And indicating evil his left eye
contracted spasmodically. Thereupon, O Bharata, the intelligent
Yudhishthira the just, inferring some great calamity (to be imminent),
asked Draupadi, saying, 'Where is Bhima?' Thereat Panchali said that
Vrikodara had long gone out. Hearing this, that mighty-armed king set out
with Dhaumya, after having said unto Dhananjaya, "Thou shouldst protect
Draupadi.' And he also directed Nakula and Sahadeva to protect the
Brahmanas. And issuing from the hermitage that lord, Kunti's son,
following the footprints of Bhimasena, began to search for him in that
mighty forest. And on coming to the east, he found mighty leaders of
elephant-herds (slain) and saw the earth marked with Bhima's
(foot-prints). Then seeing thousands of deer and hundreds of lions lying
in the forest, the king ascertained his course. And on the way were
scattered trees pulled down by the wind caused by the thighs of that hero
endued with the speed of the wind as he rushed after the deer. And
proceeding, guided by those marks, to a spot filled with dry winds and
abounding in leafless vegetables, brackish and devoid of water, covered
with thorny plants and scattered over with gravel, stumps and shrubs and
difficult of access and uneven and dangerous, he saw in a mountain cavern
his younger brother motionless, caught in the folds of that foremost of
snakes."



SECTION CLXXIX

Vaisampayana continued, "Yudhishthira, finding his beloved brother coiled
by the body of the serpent, said these words: 'O son of Kunti, how hast
thou come by this misfortune! And who is this best of serpents having a
body like unto a mountain mass?' Bhimasena said, 'O worshipful one, this
mighty being hath caught me for food. He is the royal sage Nahusha living
in the form of a serpent.' Yudhishthira said, 'O longlived one, do thou
free my brother of immeasurable prowess; we will give thee some other
food which will appease thy hunger.' The serpent said, 'I have got for
diet even this son of a king, come to my mouth of himself. Do thou go
away. Thou shouldst not stay here. (If thou remainest here) thou too
shall be my fare to-morrow. O mighty-armed one, this is ordained in
respect of me, that he that cometh unto my place, becometh my food and
thou too art in my quarter. After a long time have I got thy younger
brother as my food; I will not let him off; neither do I like to have any
other food.' Thereat Yudhishthira said, 'O serpent, whether thou art a
god, or a demon, or an Uraga, do thou tell me truly, it is Yudhishthira
that asketh thee, wherefore, O snake, hast thou taken Bhimasena? By
obtaining which, or by knowing what wilt thou receive satisfaction, O
snake, and what food shall I give thee? And how mayst thou free him.' The
serpent said, 'O sinless one, I was thy ancestor, the son of Ayu and
fifth in descent from the Moon. And I was a king celebrated under the
name of Nahusha. And by sacrifices and asceticism and study of the Vedas
and self-restraint and prowess I had acquired a permanent dominion over
the three worlds. And when I had obtained such dominion, haughtiness
possessed me. And thousands of Brahmanas were engaged in carrying my
chair. And intoxicated by supremacy, I insulted those Brahmanas. And, O
lord of the earth, by Agastya have I been reduced to this pass! Yet, O
Pandava, to this day the memory (of my former birth) hath not forsaken
me! And, O king, even by the favour of that high-souled Agastya, during
the sixth division of the day have I got for meal thy younger brother.
Neither will I set him free, nor do I wish for any other food. But if
to-day thou answerest the questions put by me, then, I shall deliver
Vrikodara!" At this Yudhishthira said, 'O serpent, ask whatever thou
listest! I shall, if I can, answer thy questions with the view of
gratifying thee, O snake! Thou knowest fully what should be known by
Brahmanas. Therefore, O king of snakes, hearing (thee) I shall answer thy
queries!'

The serpent said, 'O Yudhishthira, say--Who is a Brahmana and what should
be known? By thy speech I infer thee to be highly intelligent.'

"Yudhishthira said, 'O foremost of serpents, he, it is asserted by the
wise, in whom are seen truth, charity, forgiveness, good conduct,
benevolence, observance of the rites of his order and mercy is a
Brahmana. And, O serpent, that which should be known is even the supreme
Brahma, in which is neither happiness nor misery--and attaining which
beings are not affected with misery; what is thy opinion?'

"The serpent said, 'O Yudhishthira, truth, charity, forgiveness,
benevolence, benignity, kindness and the Veda [42] which worketh the
benefit of the four orders, which is the authority in matters of religion
and which is true, are seen even in the Sudra. As regards the object to
be known and which thou allegest is without both happiness and misery, I
do not see any such that is devoid of these.'

"Yudhishthira said, Those characteristics that are present in a Sudra, do
not exist in a Brahmana; nor do those that are in a Brahmana exist in a
Sudra. And a Sudra is not a Sudra by birth alone--nor a Brahmana is
Brahmana by birth alone. He, it is said by the wise, in whom are seen
those virtues is a Brahmana. And people term him a Sudra in whom those
qualities do not exist, even though he be a Brahmana by birth. And again,
as for thy assertion that the object to be known (as asserted by me) doth
not exist, because nothing exists that is devoid of both (happiness and
misery), such indeed is the opinion, O serpent, that nothing exists that
is without (them) both. But as in cold, heat doth not exist, nor in heat,
cold, so there cannot exist an object in which both (happiness and
misery) cannot exist?"

"The serpent said, 'O king, if thou recognise him as a Brahmana by
characteristics, then, O long-lived one, the distinction of caste
becometh futile as long as conduct doth not come into play.'

"Yudhishthira said, 'In human society, O mighty and highly intelligent
serpent, it is difficult to ascertain one's caste, because of promiscuous
intercourse among the four orders. This is my opinion. Men belonging to
all orders (promiscuously) beget offspring upon women of all the orders.
And of men, speech, sexual intercourse, birth and death are common. And
to this the Rishis have borne testimony by using as the beginning of a
sacrifice such expressions as--of what caste so ever we may be, we
celebrate the sacrifice. Therefore, those that are wise have asserted
that character is the chief essential requisite. The natal ceremony of a
person is performed before division of the umbilical cord. His mother
then acts as its Savitri and his father officiates as priest. He is
considered as a Sudra as long as he is not initiated in the Vedas. Doubts
having arisen on this point, O prince; of serpents, Swayambhuba Manu has
declared, that the mixed castes are to be regarded as better than the
(other) classes, if having gone through the ceremonies of purification,
the latter do not conform to the rules of good conduct, O excellent
snake! Whosoever now conforms to the rules of pure and virtuous conduct,
him have I, ere now, designated as a Brahmana.' The serpent replied, 'O
Yudhishthira, thou art acquainted with all that is fit to be known and
having listened to thy words, how can I (now) eat up thy brother
Vrikodara!"



SECTION CLXXX

"Yudhishthira said, 'In this world, you are so learned in the Vedas and
Vedangas; tell me (then), what one should do to attain salvation?'

"The serpent replied, 'O scion of the Bharata's race, my belief is that
the man who bestows alms on proper objects, speaks kind words and tells
the truth and abstains from doing injury to any creature goes to heaven.'

"Yudhishthira enquired, 'Which, O snake, is the higher of the two, truth
or alms-giving? Tell me also the greater or less importance of kind
behaviour and of doing injury to no creature.'

"The snake replied, 'The relative merits of these virtues, truth and
alms-giving, kind speech and abstention from injury to any creature, are
known (measured) by their objective gravity (utility). Truth is
(sometimes) more praiseworthy than some acts of charity; some of the
latter again are more commendable than true speech. Similarly, O mighty
king, and lord of the earth, abstention from doing injury to any creature
is seen to be important than good speech and vice-versa. Even so it is, O
king, depending on effects. And now, if thou hast anything else to ask,
say it all, I shall enlighten thee!' Yudhishthira said, 'Tell me, O
snake, how the incorporal being's translation to heaven, its perception
by the senses and its enjoyment of the immutable fruits of its actions
(here below), can be comprehended.' The snake replied, 'By his own acts,
man is seen to attain to one of the three conditions of human existence,
of heavenly life, or of birth in the lower animal kingdom. Among these,
the man who is not slothful, who injures no one and who is endowed with
charity and other virtues, goes to heaven, after leaving this world of
men. By doing the very contrary, O king, people are again born as men or
as lower animals. O my son, it is particularly said in this connection,
that the man who is swayed by anger and lust and who is given to avarice
and malice falls away from his human state and is born again as a lower
animal, and the lower animals too are ordained to be transformed into the
human state; and the cow, the horse and other animals are observed to
attain to even the divine state.' [43] O my son, the sentient being,
reaping the fruits of his actions, thus transmigrates through these
conditions; but the regenerate and wise man reposes his soul in the
everlasting Supreme Spirit. The embodied spirit, enchained by destiny and
reaping the fruits of its own actions, thus undergoes birth after birth
but he that has lost touch of his actions, is conscious of the immutable
destiny of all born beings. [44]

"Yudhishthira asked, 'O snake, tell me truly and without confusion how
that dissociated spirit becomes cognisant of sound, touch, form, flavour,
and taste. O great-minded one, dost thou not perceive them,
simultaneously by the senses? Do thou, O best of snakes, answer all these
queries!' The snake replied, 'O long-lived one, the thing called Atman
(spirit), betaking itself to corporeal tenement and manifesting itself
through the organs of sense, becomes duly cognisant of perceptible
objects. O prince of Bharata's race, know that the senses, the mind, and
the intellect, assisting the soul in its perception of objects, are
called Karanas. O my son, the eternal spirit, going out of its sphere,
and aided by the mind, acting through the senses, the receptacles of all
perceptions, successively perceives these things (sound, form, flavour,
&c). O most valiant of men, the mind of living creatures is the cause of
all perception, and, therefore, it cannot be cognisant of more than one
thing at a time. That spirit, O foremost of men, betaking itself to the
space between the eyebrows, sends the high and low intellect to different
objects. What the Yogins perceive after the action of the intelligent
principle by that is manifested the action of the soul.'

"Yudhishthira said, 'Tell me the distinguishing characteristics of the
mind and the intellect. The knowledge of it is ordained as the chief duty
of persons meditating on the Supreme Spirit.'

"The snake replied, 'Through illusion, the soul becomes subservient to
the intellect. The intellect, though known to be subservient to the soul,
becomes (then) the director of the latter. The intellect is brought into
play by acts of perception; the mind is self-existent. The Intellect does
not cause the sensation (as of pain, pleasure, &c), but the mind does.
This, my son, is the difference between the mind and the intellect. You
too are learned in this matter, what is your opinion?'

"Yudhishthira said, 'O most intelligent one, you have fine intelligence
and you know all that is fit to be known. Why do you ask me that
question? You knew all and you performed such wonderful deeds and you
lived in heaven. How could then illusion overpower you? Great is my doubt
on this point.' The snake replied, 'Prosperity intoxicates even the wise
and valiant men. Those who live in luxury, (soon) lose their reason. So,
I too, O Yudhishthira, overpowered by the infatuation of prosperity, have
fallen from my high state and having recovered my self-consciousness, am
enlightening thee thus! O victorious king, thou hast done me a good turn.
By conversing with thy pious self, my painful curse has been expiated. In
days of yore, while I used to sojourn in heaven in a celestial chariot,
revelling in my pride, I did not think of anything else, I used to exact
tribute from Brahmarshis, Devas, Yakshas, Gandharvas, Rakshasas, Pannagas
and all other dwellers of the three worlds. O lord of earth, such was the
spell of my eyes, that on whatever creature, I fixed them, I instantly
destroyed his power. Thousands of Brahmarshis used to draw my chariot.
The delinquency, O king, was the cause of my fall from my high
prosperity. Among them, Agastya was one day drawing my conveyance, and my
feet came in contact with his body; Agastya then pronounced (this curse)
on me, in anger, 'Ruin seize thee, do thou become a snake.' So, losing my
glory, I fell down from that excellent car and while falling, I beheld
myself turned into a snake, with head downwards. I thus implored that
Brahmana, 'May this curse be extinguished, O adorable one! You ought to
forgive one who has been so foolish from infatuation.' Then he kindly
told me this, as I was being hurled down (from heaven), "The virtuous
king Yudhishthira will save thee from this curse, and when, O king,
horrible sin of pride will be extinguished in thee; thou shalt attain
salvation.' And I was struck with wonder on seeing (this) power of his
austere virtues; and therefore, have I questioned thee about the
attributes of the Supreme Spirit and of Brahmanas. Truth, charity,
self-restraint, penance, abstention from doing injury to any creature,
and constancy in virtue, these, O king, and not his race of family
connections, are the means, by which a man must always secure salvation.
May this brother of thine, the mighty Bhimasena, meet with good luck and
may happiness abide with thee! I must go to Heaven again.'"

Vaisampayana continued, "So saying, that king, Nahusha, quitted his
serpentine form, and assuming his celestial shape he went back to Heaven.
The glorious and pious Yudhishthira, too, returned to his hermitage with
Dhaumya and his brother Bhima. Then the virtuous Yudhishthira narrated
all that, in detail, to the Brahmanas who had assembled (there). On
hearing that, his three brothers and all the Brahmanas and the renowned
Draupadi too were covered with shame. And all those excellent Brahmanas
desiring the welfare of the Pandavas, admonished Bhima for his
foolhardiness, telling him not to attempt such things again, and the
Pandavas too were greatly pleased at seeing the mighty Bhima out of
danger, and continued to live there pleasantly."



SECTION CLXXXI

(Markandeya-Samasya Parva)

Vaisampayana said, "While they were dwelling at that place, there set in
the season of the rains, the season that puts an end to the hot weather
and is delightful to all animated beings. Then the black clouds, rumbling
loudly, and covering the heavens and the cardinal points, ceaselessly
rained during day and night. These clouds, counted by hundreds and by
thousands, looked like domes in the rainy season. From the earth
disappeared the effulgence of the sun; its place was taken by the
stainless lustre of the lightning; the earth became delightful to all,
being overgrown with grass, with gnats and reptiles in their joy; it was
bathed with rain and possessed with calm. When the waters had covered
all, it could not be known whether the ground was at all even or
uneven;--whether there were rivers or trees or hills. At the end of the
hot season, the rivers added beauty to the woods being themselves full of
agitated waters, flowing with great force and resembling serpents in the
hissing sound they made. The boars, the stags and the birds, while the
rain was falling upon them began to utter sounds of various kinds which
could be heard within the forest tracts. The chatakas, the peacocks and
the host of male Kohilas and the excited frogs, all ran about in joy.
Thus while the Pandavas were roaming about in the deserts and sandy
tracts, the happy season of rain, so various in aspect and resounding
with clouds passed away. Then set in the season of autumn, thronged with
ganders and cranes and full of joy; then the forest tracts were overrun
with grass; the river turned limpid; the firmament and stars shone
brightly., And the autumn, thronged with beasts and birds, was joyous and
pleasant for the magnanimous sons of Pandu. Then were seen nights, that
were free from dust and cool with clouds and beautified by myriads of
planets and stars and the moon. And they beheld rivers and ponds, adorned
with lilies and white lotuses, full of cool and pleasant water. And while
roving by the river Saraswati whose banks resembled the firmament itself
and were overgrown with canes, and as such abounded in sacred baths,
their joy was great. And those heroes who wielded powerful bows, were
specially glad to see the pleasant river Saraswati, with its limpid
waters full to the brim. And, O Janamejaya, the holiest night, that of
the full moon in the month of Kartika in the season of autumn, was spent
by them while dwelling there! And the sons of Pandu, the best of the
descendants of Bharata, spent that auspicious juncture with righteous and
magnanimous saints devoted to penance. And as soon as the dark fortnight
set in immediately after, the sons of Pandu entered the forest named the
Kamyaka, accompanied by Dhananjaya and their charioteers and cooks."



SECTION CLXXXII

Vaisampayana said, "O son of Kuru, they, Yudhishthira and others, having
reached the forest of Kamyaka, were, hospitably received by hosts of
saints and they lived together with Krishna. And while the sons of Pandu
were dwelling in security in that place, many Brahmanas came to wait upon
them. And a certain Brahmana said, 'He the beloved friend of Arjuna, of
powerful arms and possessed of self control, descendant of Sura, of a
lofty intellect, will come, for, O ye foremost of the descendants of
Kuru, Hari knows that ye have arrived here. For, Hari has always a
longing for your sight and always seeks your welfare. And Markandeya, who
lived very many years devoted to great austerities, given to study and
penance, will erelong come and meet you.' And the very moment that he was
uttering these words, there was beheld Krishna, coming thitherward upon a
car unto which were yoked the horses Saivya and Sugriva,--he the best of
those that ride on cars, accompanied by Satyabhama, is like Indra by
Sachi, the daughter of Pulaman. And the son of Devaki came, desirous to
see those most righteous of the descendants of Kuru. And the sagacious
Krishna, having alighted from the car, prostrated himself, with pleasure
in his heart, before the virtuous king, in the prescribed way, and also
before Bhima, that foremost of powerful men. And he paid his respects to
Dhaumya, while the twin brothers prostrated themselves to him. And he
embraced Arjuna of the curly hair; and spoke words of solace to the
daughter of Drupada. And the descendant of the chief of the Dasaraha
tribe, that chastiser of foes, when he saw the beloved Arjuna come near
him, having seen him after a length of time, clasped him again and again.
And so too Satyabhama also, the beloved consort of Krishna, embraced the
daughter of Drupada, the beloved wife of the sons of Pandu. Then these
sons of Pandu, accompanied by their wife and priests, paid their respects
to Krishna, whose eyes resembled the white lotus and surrounded him on
all sides. And Krishna, when united with Arjuna, the son of Pritha, the
winner of riches and the terror of the demons assumed a beauty comparable
to that of Siva, the magnanimous lord of all created beings, when he, the
mighty lord, is united with Kartikeya (his son). And Arjuna, who bore a
circlet of crowns on his head, gave an account of what had happened to
him in the forest to Krishna, the elder brother of Gada. And Arjuna
asked, saying, 'How is Subhadra, and her son Abhimanyu?' And Krishna, the
slayer of Madhu, having paid his respects in the prescribed form to the
son of Pritha, and to the priest, and seating himself with them there,
spoke to king Yudhishthira, in words of praise. And he said, 'O king,
Virtue is preferable to the winning of kingdoms; it is, in fact, practice
of austerities! By you who have obeyed with truth and candour what your
duty prescribed, have been won both this world and that to come! First
you have studied, while performing religious duties; having acquired in a
suitable way the whole science of arms, having won wealth by pursuing the
methods prescribed for the military caste, you have celebrated all the
time-honoured sacrificial rites. You take no delight in sensual
pleasures; you do not act, O lord of men, from motives of enjoyment, nor
do you swerve from virtue from greed of riches; it is for this, you have
been named the Virtuous King, O son of Pritha! Having won kingdoms and
riches and means of enjoyment, your best delight has been charity and
truth and practice of austerities, O King, and faith and meditation and
forbearance and patience! When the population of Kuru-jangala beheld
Krishna outraged in the assembly hall, who but yourself could brook that
conduct, O Pandu's son, which was so repugnant both to virtue and usage?
No doubt, you will, before long, rule over men in a praiseworthy way, all
your desires being fulfilled. Here are we prepared to chastise the Kurus,
as soon as the stipulation made by you is fully performed! And Krishna,
the foremost of the Dasarha tribe, then said to Dhaumya and Bhima and
Yudhishthira, and the twins and Krishna, 'How fortunate that by your
blessing Arjuna the bearer of the coronet, has arrived after having
acquired the science of arms!" And Krishna, the leader of the Dasarha
tribe, accompanied by friends, likewise spoke to Krishna, the daughter of
Yajnasena, saying, 'How fortunate that you are united, safe and secure,
with Arjuna, the winner of riches!' And Krishna also said, 'O Krishna, O
daughter of Yajnasena, those sons of yours, are devoted to the study of
the science of arms, are well-behaved and conduct themselves on the
pattern, O Krishna, of their righteous friends. Your father and your
uterine brothers proffer them a kingdom and territories; but the boys
find no joy in the house of Drupada, or in that of their maternal uncles.
Safely proceeding to the land of the Anartas, they take the greatest
delight in the study of the science of arms. Your sons enter the town of
the Vrishnis and take an immediate liking to the people there. And as you
would direct them to conduct themselves, or as the respected Kunti would
do, so does Subhadra direct them in a watchful way. Perhaps, she is still
more careful of them. And, O Krishna, as Rukmini's son is the preceptor
of Aniruddha, of Abhimanyu, of Sunitha, and of Bhanu; so he is the
preceptor and the refuge of your sons also! And a good preceptor, would
unceasingly give them lessons in the wielding of maces and swords and
bucklers, in missiles and in the arts of driving cars and of riding
horses, being valiant. And he, the son of Rukmini, having bestowed a very
good training upon them, and having taught them the art of using various
weapons in a proper way, takes satisfaction at the valorous deeds of your
sons, and of Abhimanyu. O daughter of Drupada! And when your son goes
out, in pursuit of (out-door) sports, each one of them is followed
thither by cars and horses and vehicles and elephants.' And Krishna said
to the virtuous king, Yudhishthira, The fighting men of the Dasarha
tribe, and the Kukuras, and the Andhakas--let these, O king, place
themselves at thy command--let them perform what thou desirest them. O
lord of men, let the army of the tribe of Madhus, (resistless) like the
wind, with their bows and led by Balarama whose weapon is the plough--let
that army, equipped (for war), consisting of horsemen and foot soldiers
and horses and cars and elephants, prepare to do your bidding. O son of
Pandu! Drive Duryodhana, the son of Dhritarashtra, the vilest of sinful
men, together with his followers and his hosts of friends to the path
betaken by the lord of Saubha, the son of the Earth! You, O ruler of men,
are welcome to stick to that stipulation which was made in the
assembly-hall--but let the city of Hastina be made ready for you, when
the hostile force has been slain by the soldiers of the Dasarha tribe!
Having roamed at your pleasure in all those places where you may desire
to go, having got rid of your grief and freed from all your sins--you
will reach the city of Hastina--the well-known city situated in the midst
of a fine territory!--Then the magnanimous king having been acquainted
with the view, thus clearly set forth by Krishna that best of men, and,
having applauded the same, and having deliberated, thus spoke with joined
palms unto Kesava, 'O Kesava, no doubt, thou art the refuge of the sons
of Pandu; for the sons of Pandu have their protector in thee! When the
time will come, there is no doubt that thou wilt do all the work just
mentioned by thee; and even more than the same! As promised by us, we
have spent all the twelve years in lonely forests. O Kesava, having in
the prescribed way completed the period for living unrecognised, the sons
of Pandu will take refuge in thee. This should be the intention of those
that associate with thee, O Krishna! The sons of Pandu swerve not from
the path of truth, for the sons of Pritha with their charity and their
piety with their people and their wives and with their relations have
their protector in thee!"

Vaisampayana said, 'O descendant of Bharata, while Krishna, the
descendant of the Vrishnis and the virtuous king, were thus talking,
there appeared then the saint Markandeya, grown grey in the practise of
penances. And he had seen many thousand years of life, was of a pious
soul, and devoted to great austerities. Signs of old age he had none; and
deathless he was, and endued with beauty and generous and many good
qualities. And he looked like one only twenty-five years old. And when
the aged saint, who had seen many thousand years of life, came, all the
Brahamanas paid their respects to him and so did Krishna together with
Pandu's son. And when that wisest saint, thus honoured, took his seat in
a friendly way, Krishna addressed him, in accordance with the views of
the Brahmanas and of Pandu's sons, thus,--

"The sons of Pandu, and the Brahmanas assembled here, and the daughter of
Drupada, and Satyabhama, likewise myself, are all anxious to hear your
most excellent words, O Markandeya! Propound to us the holy stories of
events of bygone times, and the eternal rules of righteous conduct by
which are guided kings and women and saints!"

Vaisampayana continued, "When they had all taken their seats, Narada
also, the divine saint, of purified soul, came on a visit to Pandu's
sons. Him also, then, of great soul, all those foremost men of superior
intellect, honoured in the prescribed form, by offering water to wash his
feet, and the well-known oblation called the Arghya. Then the godlike
saint, Narada, learning that they were about to hear the speech of
Markandeya, expressed his assent to the arrangement. And he, the
deathless, knowing what would be opportune, said smilingly, 'O saint of
the Brahmana caste, speak what you were about to say unto the sons of
Pandu!' Thus addressed, Markandeya, devoted to great austerities,
replied, 'Wait a moment. A great deal will be narrated.' Thus addressed,
the sons of Pandu, together with those twice-born ones, waited a moment,
looking at that great saint, (bright) as the mid-day sun."

Vaisampayana continued, "Pandu's son, the king of the Kuru tribe, having
observed that the great saint as willing to speak, questioned him with a
view to suggesting topics to speak upon, saying, 'You who are ancient (in
years), know the deeds of gods and demons, and illustrious saints, and of
all the royal ones. We consider you as worthy of being worshipped and
honoured; and we have long yearned after your company. And here is this
son of Devaki, Krishna, who has come to us on a visit. Verily, when I
look at myself, fallen away from happiness, and when I contemplate the
sons of Dhritarashtra, of evil life, flourishing in every way, the idea
arises in me that it is man who does all acts, good or bad, and that it
is he that enjoys the fruit the acts bring forth. How then is god the
agent? And, O best of those that are proficient in the knowledge of God,
how is it that men's actions follow them? Is it in this world? Or is it
in some subsequent existence? And, O best of righteous men among the
twice-born, in what way is an embodied animated being joined by his good
and evil deeds that seek him out? Is it after death? Or is it in this
world? And, O descendant of Bhrigu, is what we experience in this world
the result of the acts of this very life? Or will the acts of this life
bear fruit in the world to come? And where do the actions of an animated
being who is dead find their resting place?"

"Markandeya said, 'O best of those that can speak, this question befits
thee, and is just what it should be? Thou knowest all that there is to
know. But thou art asking this question, simply for the sake of form.
Here I shall answer thee: listen to me with an attentive mind, as to how
in this world and in that to come, a man experienceth happiness and
misery. The lord of born beings, himself sprung first of all, created,
for all embodied beings, bodies which were stainless, pure, and obedient
to virtuous impulses, O wisest of the descendants of Kuru! The ancient
men had all their desires fulfilled, were given to praiseworthy courses
of life, were speakers of truth, godly and pure. All were equal to the
gods, could ascend to the sky at their pleasure, and could come back
again; and all went about at their pleasure. And they had their death and
their life also under their own control; and they had few sufferings; had
no fear; and had their wishes fulfilled; and they were free from trouble;
could visit the gods and the magnanimous saints; knew by heart all
righteous rules; were self-controlled and free from envy. And they lived
many thousand years; and had many thousand sons. Then in course of time
they came to be restricted to walking solely on the surface of the earth,
overpowered by lust and wrath, dependent for subsistence upon falsehood
and trick, overwhelmed by greed and senselessness. Then those wicked men,
when disembodied, on account of their unrighteous and unblessed deeds,
went to hell in a crooked way. Again and again, they were grilled, and,
again and again they began to drag their miserable existence in this
wonderful world. And their desires were unfulfilled, the objects
unaccomplished, and their knowledge became unavailing. And their senses
were paralysed and they became apprehensive of everything and the cause
of other people's sufferings. And they were generally marked by wicked
deeds, and born in low families; they became wicked and afflicted with
diseases, and the terror of others. And they became short-lived and
sinful and they reaped the fruit of their terrible deeds. And coveting
everything, they became godless and indifferent in mind, O son of Kunti!
The destiny of every creature after death is determined by his acts in
this world. Thou hast asked me where this treasure of acts of the sage
and the ignorant remain, and where they enjoy the fruit of their good and
evil deeds! Do thou listen to the regulations on this subject! Man with
his subtle original body created by God lays up a great store of virtue
and vice. After death he quits his frail (outer) body and is immediately
born again in another order of beings. He never remains non-existent for
a single moment. In his new life his actions follow him invariably as
shadow and, fructifying, makes his destiny happy or miserable. The wise
man, by his spiritual insight, knows all creatures to be bound to an
immutable destiny by the destroyer and incapable of resisting the
fruition of his actions in good or evil fortune. This, O Yudhishthira, is
the doom of all creatures steeped in spiritual ignorance. Do thou now
hear of the perfect way attained by men of high spiritual perception!
Such men are of high ascetic virtue and are versed in all profane and
holy writ, diligent in performing their religious obligations and devoted
to truth. And they pay due homage to their preceptors and superiors and
practise Yoga, are forgiving, continent and energetic and pious and are
generally endowed with every virtue. By the conquest of the passions,
they are subdued in mind; by practising yoga they become free from
disease, fear and sorrow; they are not troubled (in mind). In course of
birth, mature or immature, or while ensconced in the womb, in every
condition, they with spiritual eyes recognize the relation of their soul
to the supreme Spirit. Those great-minded Rishis of positive and
intuitive knowledge passing through this arena of actions, return again
to the abode of the celestials. Men, O king, attain what they have in
consequence of the grace of the gods of Destiny or of their own actions.
Do thou not think otherwise. O Yudhishthira, I regard that as the highest
good which is regarded so in this world. Some attain happiness in this
world, but not in the next; others do so in the next, but not in this.
Some, again, attain happiness in this as well as in the next world; and
others neither here nor in the next world. Those that have immense
wealth, shine every day with well-decorated persons. O slayer of mighty
foes, being addicted to carnal pleasures, they enjoy happiness only in
this world, but not in the next. But those who are engaged in spiritual
meditations and the study of the Vedas, who are diligent in asceticism,
and who impair the vigour of their bodies by performing their duties, who
have subdued their passions, and who refrain from killing any animated
being, those men, O slayer of thy enemies, attain happiness in the next
world, but not in this! Those who first live a pious life, and virtuously
acquire wealth in due time and then marry and perform sacrifices, attain
bliss both in this and the next world. Those foolish men again who do not
acquire knowledge, nor are engaged in asceticism or charity or increasing
their species; or in encompassing the pleasures and enjoyments of this
world, attain bliss neither in this nor in the next world. But all of you
are proficient in knowledge and possessed of great power and strength and
celestial vigour. For the extermination (of the wicked) and for serving
the purposes of the gods, ye have come from the other world and have
taken your birth in this! Ye, who are so valiant, and engaged in
asceticism, self-restraining exercises, and religious ordinances, and
fond of exertion, after having performed great deeds and gratified the
gods and Rishis and the Pitris, ye will at last in due course attain by
your own acts the supreme region--the abode of all virtuous men! O
ornament of Kuru's race, may no doubts cross thy mind on account of these
thy sufferings, for this affliction is for thy good!"



SECTION CLXXXIII

Vaisampayana continued,--"The sons of Pandu said to the high-souled
Markandeya, 'We long to hear of the greatness of the Brahmanas Do thou
tell us of it!' Thus asked, the revered Markandeya, of austere virtue and
high spiritual energy, and proficient in all departments of knowledge,
replied, 'A strong-limbed, handsome young prince of the race of the
Haihayas, a conqueror of hostile cities, (once) went out hunting. And
(while) roaming in the wilderness of big trees and thickets of grass, he
saw, at no great distance from him, a Muni with the skin of a black
antelope for his upper garment, and killed him for a deer. Pained at what
he had done, and his senses paralysed with grief, he repaired to the
presence of the more distinguished of the Haihaya chiefs. The louts-eyed
prince related to them the particulars. On hearing the account, O my son,
and beholding the body of the Muni who had subsisted on fruits and roots,
they were sorely afflicted in mind. And they all set out enquiring here
and there as they proceeded, as to whose son the Muni might be. And they
soon after reached the hermitage of Arishtanemi, son of Kasyapa. And
saluting that great Muni, so constant in austerity, they all remained
standing, while the Muni, on his part, busied himself about their
reception. And they said unto the illustrious Muni, 'By a freak of
destiny, we have ceased to merit thy welcome: indeed, we have killed a
Brahmana!' And the regenerate Rishi said to them, 'How hath a Brahmana
come to be killed by you, and say where may be he? Do ye all witness the
power of my ascetic practices!' And they, having related everything to
him as it had happened went back, but found not the body of the dead
Rishi on the spot (where they had left it). And having searched for him,
they returned, ashamed and bereft of all perception, as in a dream. And
then, O thou conqueror of hostile cities, the Muni Tarkshya, addressed
them, saying, 'Ye princes, can this be the Brahmana of your killing? This
Brahmana, endowed with occult gifts from spiritual exercises, is, indeed,
my son!' Seeing that Rishi, O lord of the earth, they were struck with
bewilderment. And they said, 'What a marvel! How hath the dead come to
life again? Is it the power of his austere virtue by which he hath
revived again? We long to hear this, O Brahmana, if, indeed, it can be
divulged?' To them, he replied, 'Death, O lords of men, hath no power
over us! I shall tell ye the reason briefly and intelligibly. We perform
our own sacred duties; therefore, have we no fear of death; we speak well
of Brahmanas but never think any ill of them; therefore hath death no
terror for us. Entertaining our guests with food and drink, and our
dependants with plenty of food, we ourselves (then) partake of what is
left; therefore we are not afraid of death. We are peaceful and austere
and charitable and forbearing and fond of visiting sacred shrines, and we
live in sacred places; therefore we have no fear of death. And we live in
places inhabited by men who have great spiritual power; therefore hath
death no terror for us. I have briefly told ye all! Return ye now all
together, cured of all worldly vanity. Ye have no fear of sin!' Saying
amen, O foremost scion of Bharata's race, and saluting the great Muni,
all those princes joyously returned to their country."



SECTION CLXXXIV

"Markandeya continued, 'Do ye again hear from me the glory of the
Brahmanas! It is said that a royal sage of the name of Vainya was once
engaged in performing the horse-sacrifice and that Atri desired to go to
him for alms. But Atri subsequently gave up his desire of wealth, from
religious scruples. After much thought he, of great power, became
desirous of living in the woods, and, calling his wife and sons together,
addressed them thus, 'Let us attain the highly tranquil and complete
fruition of our desires. May it, therefore, be agreeable to you to repair
quickly to the forest for a life of great merit.' His wife, arguing from
motives of virtue also then said to him, 'Hie thee to the illustrious
prince Vainya, and beg of him vast riches! Asked by thee, that royal
sage, engaged in sacrifice will give thee wealth. Having gone there, O
regenerate Rishi, and received from him vast wealth, thou canst
distribute it among thy sons and servants and then thou canst go
whithersoever thou pleasest. This, indeed, is the higher virtue as
instanced by men conversant with religion.' Atri replied, 'I am informed,
O virtuous one, by the high-souled Gautama, that Vainya is a pious
prince, devoted to the cause of truth; but there are Brahmanas (about his
persons) who are jealous of me; and as Gautama hath told me this, I do
not venture to go there, for (while) there, if I were to advise what is
good and calculated to secure piety and the fulfilment of one's desires,
they would contradict me with words unproductive of any good. But I
approve of any counsel and will go there; Vainya will give me kine and
hoards of riches.'

"Markandeya continued, 'So saying, he, of great ascetic merit, hastened
to Vainya's sacrifice and reaching the sacrificial altar and making his
obeisance to the king and praising him with well-meaning speeches, he
spoke these words, 'Blessed art thou, O king! Ruling over the earth, thou
art the foremost of sovereigns! The Munis praise thee, and besides thee
there is none so versed in religious lore'! To him the Rishi Gautama, of
great ascetic merit, then indignantly replied saying, 'Atri, do not
repeat this nonsense. (It seems) thou art not in thy proper senses. In
this world of ours, Mahendra the lord of all created beings (alone) is
the foremost of all sovereigns!' Then, O, great prince, Atri said to
Gautama, 'As Indra, the lord of all creatures, ruleth over our destinies,
so doth this king! Thou art mistaken. It is thou who hast lost thine
senses from want of spiritual perception!' Gautama replied, 'I know I am
not mistaken; it is thou who art labouring under a misconception in this
matter. To secure the king's countenance, thou art flattering him in
(this) assembly of the people. Thou dost not know what the highest
virtue, is nor dost thou feel the need for it. Thou art like a child
steeped in ignorance, for what then hast thou become (so) old in years?'

"Markandeya continued, 'While those two men were thus disputing in the
presence of the Munis, who were engaged in Vainya's sacrifice the latter
enquired, 'What is the matter with them, that maketh them talk so
vociferously?' Then the very pious Kasyapa learned in all religious lore,
approaching the disputants asked them what was the matter. And then
Gautama, addressing that assembly of great Munis said, 'Listen, O great
Brahmanas, to the point in dispute between us. Atri hath said that Vainya
is the ruler of our destinies; great is our doubt on this point.'

"Markandeya continued, 'On hearing this, the great-mind Munis went
instantly to Sanatkumara who was well versed in religion to clear their
doubt. And then he of great ascetic merit, having heard the particulars
from them addressed them these words full of religious meaning. And
Sanatkumara said, 'As fire assisted by the wind burneth down forests, so
a Brahmana's energy in union with a Kshatriya's or a Kshatriya's joined
with a Brahmana's destroyeth all enemies. The sovereign is the
distinguished giver of laws and the protector of his subjects. He is (a
protector of created beings) like Indra, (a propounder of morals) like
Sukra, (a counsellor) like Vrihaspati and (hence he is also called) the
ruler of men's destinies. Who does not think it proper to worship the
individual of whom such terms as 'preserver of created beings,' 'royal,'
'emperor,' 'Kshatriya' (or saviour of the earth), 'lord of earth', 'ruler
of men', are applied in praise? The king is (also) styled the prime cause
(of social order, as being the promulgator of laws), 'the virtuous in
wars,' (and therefore, preserver after peace), 'the watchman,' 'the
contented,' 'the lord,' 'the guide to salvation,' 'the easily
victorious,' 'the Vishnu like,' 'of effective wrath,' 'the winner of
battles' and 'the cherisher of the true religion.' The Rishis, fearful of
sin, entrusted (the temporal) power to the Kshatriyas. As among the gods
in heaven the Sun dispelleth darkness by his effulgence, so doth the king
completely root out sin from this earth. Therefore is the king's
greatness reduced from the evidences of the sacred books, and we are
bound to pronounce for that side which hath spoken in favour of the king.'

"Markandeya continued, 'Then that illustrious prince, highly pleased with
the victorious party, joyfully said to Atri, who had praised him
erewhile. 'O regenerate Rishi, thou hast made and styled me the greatest
and most excellent of men here, and compared me to the gods; therefore,
shall I give thee vast and various sorts of wealth. My impression is that
thou art omniscient. I give thee, O well-dressed and well-adorned one, a
hundred millions of gold coins and also ten bharas of gold. Then Atri, of
high austere virtues and great spiritual powers, thus welcomed (by the
king), accepted all the gifts without any breach of propriety, and
returned home. And then giving his wealth to his sons and subduing his
self, he cheerfully repaired to the forest with the object of performing
penances."



SECTION CLXXXV

"Markandeya continued, 'O thou conqueror of hostile cities, in this
connection Saraswati too, when interrogated by that intelligent Muni
Tarkshya, had said (this). Do thou listen to her words! Tarkshya had
asked, saying, 'Excellent lady, what is the best thing for a man to do
here below, and how must he act so that he may not deviate from (the path
of) virtue. Tell me all this, O beautiful lady, so that instructed by
thee, I may not fall away from the path of virtue! When and how must one
offer oblations to the (sacred) fire and when must he worship so that
virtue may not be compromised? Tell me all this, O excellent lady, so
that I may live without any passions, craving, or desire, in this world.'

"Markandeya continued, 'Thus questioned by that cheerful Muni and seeing
him eager to learn and endued with high intelligence, Saraswati addressed
these pious and beneficial words to the Brahmana, Tarkshya.'

"Saraswati said, 'He who is engaged in the study of the Vedas, and with
sanctity and equanimity perceives the supreme Godhead in his proper
sphere, ascends the celestial regions and attains supreme beatitude with
the Immortals. Many large, beautiful, pellucid and sacred lakes are
there, abounding with fish, flowers, and golden lilies. They are like
shrines and their very sight is calculated to assuage grief. Pious men,
distinctively worshipped by virtuous well-adorned golden-complexioned
Apsaras, dwell in contentment on the shores of those lakes. He who giveth
cows (to Brahmanas) attaineth the highest regions; by giving bullocks he
reacheth the solar regions, by giving clothes he getteth to the lunar
world, and by giving gold he attaineth to the state of the Immortals. He
who giveth a beautiful cow with a fine calf, and which is easily milked
and which doth not run away, is (destined) to live for as many years in
the celestial regions as there are hairs on the body of that animal. He
who giveth a fine, strong, powerful, young bullock, capable of drawing
the plough and bearing burdens, reacheth the regions attained by men who
give ten cows. When a man bestoweth a well-caparisoned kapila cow with a
brazen milk-pail and with money given afterwards, that cow becoming, by
its own distinguished qualities, a giver of everything reacheth the side
of the man who gave her away. He who giveth away cows, reapeth
innumerable fruits of his action, measured by the hairs on the body of
that animal. He also saveth (from perdition) in the next world his sons
and grandsons and ancestors to the seventh generation. He who presenteth
to a Brahmana, sesamum made up in the form of a cow, having horns made of
gold, with money besides, and a brazen milk-pail, subsequently attaineth
easily to the regions of the Vasus. By his own acts man descends into the
darksome lower regions, infested by evil spirits (of his own passions)
like a ship tossed by the storm in the high seas; but the gift of kine to
Brahmanas saves him in the next world. He who giveth his daughter in
marriage, in the Brahma form, who bestoweth gifts of land on Brahmanas
and who duly maketh other presents, attaineth to the regions of
Purandara. O Tarkshya, the virtuous man who is constant in presenting
oblations to the sacred fire for seven years, sanctifieth by his own
action seven generations up and down.'

"Tarkshya said, 'O beautiful lady, explain to me who ask thee, the rules
for the maintenance of the sacred fire as inculcated in the Vedas. I
shall now learn from thee the time-honoured rules for perpetually keeping
up the sacred fire.'"



SECTION CLXXXVI

Then Yudhishthira, the son of Pandu, said to the Brahmana, Markandeya,
'Do thou now narrate the history of Vaivaswata Manu?

"Markandeya replied, 'O king, O foremost of men, there was a powerful and
great Rishi of the name of Manu. He was the son of Vivaswan and was equal
unto Brahma in glory. And he far excelled his father and grandfather in
strength, in power, in fortune, as also in religious austerities. And
standing on one leg and with uplifted hand, that lord of men did severe
penance in the jujube forest called Visala. And there with head downwards
and with steadfast eyes he practised the rigid and severe penance for ten
thousand years. And one day, whilst he was practising austerities there
with wet clothes on and matted hair on head, a fish approaching the banks
of the Chirini, addressed him thus, 'Worshipful sir, I am a helpless
little fish, I am afraid of the large ones; therefore, do thou, O great
devotee, think it worth thy while to protect me from them; especially as
this fixed custom is well established amongst us that the strong fish
always preys upon the weak ones. Therefore do thou think it fit to save
me from being drowned in this sea of terrors! I shall requite thee for
thy good offices.' On hearing these words from the fish, Vaivaswata Manu
was overpowered with pity and he took out the fish from the water with
his own hands. And the fish which had a body glistening like the rays of
the moon when taken out of the water was put back in an earthen
water-vessel. And thus reared that fish O king, grew up in size and Manu
tended it carefully like a child. And after a long while, it became so
large in size, that there was no room for it in that vessel. And then
seeing Manu (one day), it again addressed these words to him, 'Worshipful
sir, do thou appoint some better habitation for me.' And then the
adorable Manu, the conqueror of hostile cities, took it out of that
vessel and carried it to a large tank and placed it there. And there
again the fish grew for many a long year. And although the tank was two
yojanas in length and one yojana in width, even there, O lotus-eyed son
of Kunti and ruler of men, was no room for the fish to play about! And
beholding Manu it said again, 'O pious and adorable father, take me to
the Ganga, the favourite spouse of the Ocean so that I may live there; or
do as thou listest. O sinless one, as I have grown to this great bulk by
thy favour I shall do thy bidding cheerfully.' Thus asked the upright and
continent and worshipful Manu took the fish to the river Ganga and he put
it into the river with his own hands. And there, O conqueror of thy
enemies, the fish again grew for some little time and then beholding
Manu, it said again, 'O lord, I am unable to move about in the Ganga on
account of my great body; therefore, worshipful sir, do thou please take
me quickly to the sea!' O son of Pritha, Manu then taking it out of the
Ganga, carried it to the sea and consigned it there. And despite its
great bulk, Manu transported it easily and its touch and smell were also
pleasant to him. And when it was thrown into the sea by Manu, it said
these words to him with a smile, 'O adorable being, thou hast protected
me with special care; do thou now listen to me as to what thou shouldst
do in the fulness of time! O fortunate and worshipful sir, the
dissolution of all this mobile and immobile world is nigh at hand. The
time for the purging of this world is now ripe. Therefore do I now
explain what is good for thee! The mobile and immobile divisions of the
creation, those that have the power of locomotion, and those that have it
not, of all these the terrible doom hath now approached. Thou shall build
a strong massive ark and have it furnished with a long rope. On that must
thou ascend, O great Muni, with the seven Rishis and take with thee all
the different seeds which were enumerated by regenerate Brahmanas in days
of yore, and separately and carefully must thou preserve them therein.
And whilst there, O beloved of the Munis, thou shall wait for me, and I
shall appear to thee like a horned animal, and thus, O ascetic, shall
thou recognise me! And I shall now depart, and thou shall act according
to my instructions, for, without my assistance, thou canst not save
thyself from that fearful flood.' Then Manu said unto the fish, 'I do not
doubt all that thou hast said, O great one! Even so shall I act!' And
giving instructions to each other, they both went away. And Manu then, O
great and powerful king and conqueror of thy enemies, procured all the
different seeds as directed by the fish, and set sail in an excellent
vessel on the surging sea. And then, O lord of the earth, he bethought
himself of that fish. And the fish too, O conqueror of thy enemies and
foremost scion of Bharata's race, knowing his mind, appeared there with
horns on his head. And then, O tiger among men, beholding in the ocean
that horned fish emerging like a rock in the form of which he had been
before appraised, he lowered the ropy noose on its head. And fastened by
the noose, the fish, O king and conqueror of hostile cities, towed the
ark with great force through the salt waters. And it conveyed them in
that vessel on the roaring and billow beaten sea. And, O conqueror of thy
enemies and hostile cities, tossed by the tempest on the great ocean, the
vessel reeled about like a drunken harlot. And neither land nor the four
cardinal points of the compass, could be distinguished.

And there was water everywhere and the waters covered the heaven and the
firmament also. And, O bull of Bharata's race, when the world was thus
flooded, none but Manu, the seven Rishis and the fish could be seen. And,
O king, the fish diligently dragged the boat through the flood for many a
long year and then, O descendant of Kuru and ornament of Bharata's race,
it towed the vessel towards the highest peak of the Himavat. And, O
Bharata, the fish then told those on the vessel to tie it to the peak of
the Himavat. And hearing the words of the fish they immediately tied the
boat on that peak of the mountain and, O son of Kunti and ornament of
Bharata's race, know that that high peak of the Himavat is still called
by the name of Naubandhana (the harbour). Then the fish addressing the
associated Rishis told them these words, 'I am Brahma, the Lord of all
creatures; there is none greater than myself. Assuming the shape of a
fish, I have saved you from this cataclysm. Manu will create (again) all
beings--gods, Asuras and men, all those divisions of creation which have
the power of locomotion and which have it not. By practicing severe
austerities he will acquire this power, and with my blessing, illusion
will have no power over him.'

"So saying the fish vanished instantly. And Vaivaswata Manu himself
became desirous of creating the world. In this work of creation illusion
overtook him and he, therefore, practised great asceticism. And endowed
with ascetic merit, Manu, O ornament of Bharata's race, again set about
his work of creating all beings in proper and exact order. This story
which I have narrated to thee and the hearing of which destroyeth all
sin, is celebrated as the Legend of the Fish. And the man who listeneth
every day to this primeval history of Manu, attaineth happiness and all
other objects of desire and goeth to heaven."



SECTION CLXXXVII

"Then the virtuous king Yudhishthira in all humility again enquired of
the illustrious Markandeya, saying, 'O great Muni, thou hast seen many
thousands of ages pass away. In this world there is none so longlived as
thou! O best of those that have attained the knowledge of Supreme Spirit,
there is none equal to thee in years except the great-minded Brahma
living in the most exalted place. Thou, O Brahmana, worshippest Brahma at
the time of the great dissolution of the universe, when this world is
without sky and without the gods and Danavas. And when that cataclysm
ceaseth and the Grandsire awaketh, thou alone, O regenerate Rishi,
beholdest Brahma duly re-create the four orders of beings after having
filled the cardinal points with air and consigned the waters to their
proper place. Thou, O great Brahmana, hast worshipped in his presence the
great Lord and Grandsire of all creatures with soul rapt in meditation
and entirely swallowed up in Him! And, O Brahmana, thou hast many a time
witnessed with thy eyes, the primeval acts of creation, and, plunged in
severe ascetic austerities, thou hast also surpassed the Prajapatis
themselves! Thou art esteemed as one who is nearest to Narayana, in the
next world. Many a time in days of yore hast thou beheld the Supreme
Creator of the universe with eyes of spiritual abstraction and
renunciation, having first opened thy pure and lotus-like heart--the only
place where the multiform Vishnu of universal knowledge may be seen! It
is for this, O learned Rishi, by the grace of God neither all-destroying
Death, nor dotage that causeth the decay of the body, hath any power over
thee! When neither the sun, nor the moon, nor fire, nor earth, nor air,
nor sky remains, when all the world being destroyed looketh like one vast
ocean, when the Gods and Asuras and the great Uragas are annihilated, and
when the great-minded Brahma, the Lord of all creatures, taking his seat
on a lotus flower, sleepeth there, then thou alone remainest to worship
him! And, O best of Brahman as thou hast seen all this that occurred
before, with thy own eyes. And thou alone hast witnessed many things by
the senses, and never in all the worlds hath there been any thing unknown
to thee! Therefore do I long to hear any discourse explaining the causes
of things!"

"Markandeya replied, 'Indeed, I shall explain all, after having bowed
down to that Self-existent, Primordial Being, who is eternal and
undeteriorating and inconceivable, and who is at once vested with and
divested of attributes. O tiger among men, this Janardana attired in
yellow robes is the grand Mover and Creator of all, the Soul and Framer
of all things, and the lord of all! He is also called the Great, the
Incomprehensible, the Wonderful and the Immaculate. He is without
beginning and without end, pervades all the world, is Unchangeable and
Undeteriorating. He is the Creator of all, but is himself uncreate and is
the Cause of all power. His knowledge is greater than that of all the
gods together. O best of kings and pre-eminent of men, after the
dissolution of the universe, all this wonderful creation again comes into
life. Four thousand years have been said to constitute the Krita Yuga.
Its dawn also, as well as its eve, hath been said to comprise four
hundred years. The Treta-Yuga is said to comprise three thousand years,
and its dawn, as well as its eve, is said to comprise three hundred
years. The Yuga that comes next is called Dwapara, and it hath been
computed to consist of two thousand years. Its dawn, as well as its eve,
is said to comprise two hundred years. The next Yuga, called Kali, is
said to comprise one thousand years and its dawn, as well as eve, is said
to comprise one hundred years. Know, O king, that the duration of the
dawn is the same as that of the eve of a Yuga. And after the Kali Yuga is
over, the Krita Yuga comes again. A cycle of the Yugas thus comprised a
period of twelve thousand years. A full thousand of such cycles would
constitute a day of Brahma. O tiger among men, when all this universe is
withdrawn and ensconced within its home--the Creator himself--that
disappearance of all things is called by the learned to be Universal
Destruction. O bull of the Bharata race, towards the end of the last
mentioned period of one thousand years, i.e., when the period wanted to
complete a cycle is short, men generally become addicted to falsehood in
speech. O son of Pritha, then sacrifices and gifts and vows, instead of
being performed by principals are suffered to be performed by
representatives! Brahmanas then perform acts that are reserved for the
Sudras, and the Sudras betake themselves to the acquisition of wealth.
Then Kshatriyas also betake themselves to the practice of religious acts.
In the Kali age, the Brahmanas also abstain from sacrifices and the study
of the Vedas, are divested of their staff and deer-skin, and in respect
of food become omnivorous. And, O son, the Brahmanas in that age also
abstain from prayers and meditation while the Sudras betake themselves to
these! The course of the world looketh contrary, and indeed, these are
the signs that foreshadow the Universal Destruction. And, O lord of men,
numerous Mleccha kings then rule over the earth! And those sinful
monarchs, addicted to false speech, govern their subjects on principles
that are false. The Andhhas, the Sakas, the Pulindas, the Yavanas, the
Kamvojas, the Valhikas and the Abhiras, then become, O best of men,
possessed of bravery and the sovereignty of the earth. This, O tiger
among men, becometh the state of the world during the eve, O Bharata, of
the Kali age! Not a single Brahmana then adhereth to the duties of his
order. And the Kshatriyas and the Vaisyas also, O monarch, follow
practices contrary to those that are proper for their own orders. And men
become short-lived, weak in strength, energy, and prowess; and endued
with small might and diminutive bodies, they become scarcely truthful in
speech. And the human population dwindles away over large tracts of
country, and the regions of the earth, North and South, and East and
West, become crowded with animals and beasts of prey. And during this
period, they also that utter Brahma, do so in vain. The Sudras address
Brahmanas, saying, Bho, while the Brahmanas address Sudras, saying
Respected Sir. And, O tiger among men, at the end of the Yuga, animals
increase enormously. And, O king, odours and perfumes do not then become
so agreeable to our sense of scent, and, O tiger among men, the very
tastes of things do not then so well accord with our organs of taste as
at other periods! And, O king, women then become mothers of numerous
progeny, endued with low statures, and destitute of good behaviour and
good manners. And they also make their very mouths serve the purposes of
the organ of procreation. And famine ravages the habitations of men, and
the highways are infested by women of ill fame, while females in general,
O king, become at such periods hostile to their lords and destitute of
modesty! And, O king, the very kine at such periods yield little milk,
while the trees, sat over with swarms of crows, do not produce many
flowers and fruits. And, O lord of the earth, regenerate classes, tainted
with the sin of slaying Brahmanas, accept gifts from monarchs that are
addicted to falsehood in speech. And filled with covetousness and
ignorance, and bearing on their persons the outward symbols of religion,
they set out on eleemosynary rounds, afflicting the people of the Earth.
And people leading domestic lives, afraid of the burden of taxes, become
deceivers, while Brahmanas, falsely assuming the garb of ascetics, earn
wealth by trade, with nails and hair unpared and uncut. And, O tiger
among men, many of the twice-born classes become, from avarice of wealth,
religious mendicants of the Brahmacharin order. And, O monarch, men at
such periods behave contrary to the modes of life to which they betake
themselves, and addicted to intoxicating drinks and capable of violating
the beds of their preceptors, their desires are all of this world,
pursuing matters ministering to the flesh and the blood. And O tiger
among men, at such period the asylums of ascetics become full of sinful
and audacious wretches ever applauding lives of dependence. And the
illustrious chastiser of Paka never showers rain according to the seasons
and the seeds also that are scattered on earth, do not, O Bharata, all
sprout forth. And men, unholy in deed and thought, take pleasure in envy
and malice. And, O sinless one, the earth then becometh full of sin and
immorality. And, O lord of the earth, he that becometh virtuous at such
periods doth not live long. Indeed, the earth becometh reft of virtue in
every shape. And, O tiger among men, the merchants and traders then full
of guile, sell large quantities of articles with false weights and
measures. And they that are virtuous do not prosper; while they that are
sinful proper exceedingly. And virtue loseth her strength while sin
becometh all powerful. And men that are devoted to virtue become poor and
short-lived; while they that are sinful become long-lived and win
prosperity. And in such times, people behave sinfully even in places of
public amusements in cities and towns. And men always seek the
accomplishment of their ends by means that are sinful. And having earned
fortunes that are really small they become intoxicated with the pride of
wealth. And O monarch, many men at such periods strive to rob the wealth
that hath from trust been deposited with them in secrecy. And wedded to
sinful practices, they shamelessly declare--there is nothing in deposit.
And beasts of prey and other animals and fowl may be seen to lie down in
places of public amusement in cities and towns, as well as in sacred
edifices. And, O king girls of seven or eight years of age do then
conceive, while boys of ten or twelve years beget offspring. An in their
sixteenth year, men are overtaken with decrepitude and decay and the
period of life itself is soon outrun. And O king, when men become so
short-lived, more youths act like the aged; while all that is observable
in youth may be noticed in the old. And women given to impropriety of
conduct and marked by evil manners, deceive even the best of husbands and
forget themselves with menials and slaves and even with animals. And O
king, even women that are wives of heroes seek the companionship of other
men and forget themselves with these during the life-time of their
husbands.

"O king, towards the end of those thousands of years constituting the
four Yugas and when the lives of men become so short, a drought occurs
extending for many years. And then, O lord of the earth, men and
creatures endued with small strength and vitality, becoming hungry die by
thousands. And then, O lord of men, seven blazing Suns, appearing in the
firmament, drink up all the waters of the Earth that are in rivers or
seas. And, O bull of the Bharata race, then also everything of the nature
of wood and grass that is wet to dry, is consumed and reduced to ashes.
And then, O Bharata, the fire called Samvartaka impelled by the winds
appeareth on the earth that hath already been dried to cinders by the
seven Suns. And then that fire, penetrating through the Earth and making
its appearance, in the nether regions also, begetteth great terror in the
hearts of the gods, the Danavas and the Yakshas. And, O lord of the
earth, consuming the nether regions as also everything upon this Earth
that fire destroyeth all things in a moment. And that fire called
Samvartaka aided by that inauspicious wind, consumeth this world
extending for hundreds and thousands of yojanas. And that lord of all
things, that fire, blazing forth in effulgence consumeth this universe
with gods and Asuras and Gandharvas and Yakshas and Snakes and Rakshasas.
And there rise in the sky deep masses of clouds, looking like herds of
elephants and decked with wreaths of lightning that are wonderful to
behold. And some of those clouds are of the hue of the blue lotus; and
some are of the hue of the water-lily; and some resemble in tint the
filaments of the lotus and some are purple and some are yellow as
turmeric and some of the hue of the crows' egg. And some are bright as
the petals of the lotus and some red as vermillion. And some resemble
palatial cities in shape and some herds of elephants. And some are of the
form of lizards and some of crocodiles and sharks. And, O king, the
clouds that gather in the sky on the occasion are terrible to behold and
wreathed with lightnings, roar frightfully. And those vapoury masses,
charged with rain, soon cover the entire welkin. And, O king, those
masses of vapour then flood with water the whole earth with her mountains
and forests and mines. And, O bull among men, urged by the Supreme Lord
those clouds roaring frightfully, soon flood over the entire surface of
the earth. And pouring in a great quantity of water and filling the whole
earth, they quench that terrible inauspicious fire (of which I have
already spoken to thee). And urged by the illustrious Lord those clouds
filling the earth with their downpour shower incessantly for twelve
years. And then, O Bharata, the Ocean oversteps his continents, the
mountains sunder in fragments, and the Earth sinks under the increasing
flood. And then moved on a sudden by the impetus of the wind, those
clouds wander along the entire expanse of the firmament and disappear
from the view. And then, O ruler of men, the Self-create Lord--the first
Cause of everything--having his abode in the lotus, drinketh those
terrible winds and goeth to sleep, O Bharata!

"And then when the universe become one dead expanse of water, when all
mobile and immobile creatures have been destroyed, when the gods and the
Asuras cease to be, when the Yakshas and the Rakshasas are no more, when
man is not, when trees and beasts of prey have disappeared, when the
firmament itself has ceased to exist, I alone, O lord of the earth,
wander in affliction. And, O best of kings, wandering over that dreadful
expanse of water, my heart becometh afflicted in consequence of my not
beholding any creature! And, O king, wandering without cessation, through
that flood, I become fatigued, but I obtain no resting place! And some
time after I behold in that expanse of accumulated waters a vast and
wide-extending banian tree, O lord of earth! And I then behold, O
Bharata, seated on a conch, O king, overlaid with a celestial bed and
attached to a far-extended bough of that banian, a boy, O great king, of
face fair as the lotus or the moon, and of eyes, O ruler of men, large as
petals of a full blown lotus! And at this sight, O lord of earth, wonder
filled my heart. And I asked myself, 'How doth this boy alone sit here
when the world itself hath been destroyed?' And, O king, although I have
full knowledge of the Past, the Present, and the Future, still I failed
to learn anything of this by means of even ascetic meditation. Endued
with the lustre of the Atasi flower, and decked with the mark of
Sreevatsa, he seemed to me to be like the abode of Lakshmi, herself. And
that boy, of eyes like the petals of the lotus, having the mark of
Sreevatsa, and possessed of blazing effulgence, then addressed me in
words highly pleasant to the ear, saying, 'O sire, I know thee to be
fatigued and desirous of rest. O Markandeya of Bhrigu's race, rest thou
here as long as thou wishest. O best of Munis, entering within my body,
rest thou there. That hath been the abode assigned to thee by me. I have
been pleased with thee.' Thus addressed by that boy, a sense of total
disregard possessed me in respect both of my long life and state of
manhood. Then that boy suddenly opened his mouth, and as fate would have
it, I entered his mouth deprived of the power of motion. But O king,
having suddenly entered into the stomach of that boy, I behold there the
whole earth teeming with cities and kingdoms. And, O best of men, while
wandering through the stomach of that illustrious one, I behold the
Ganga, the Satudru, the Sita, the Yamuna, and the Kausiki; the
Charmanwati, the Vetravati; the Chandrabhaga, the Saraswati, the Sindhu,
the Vipasa, and the Godavari; the Vaswokasara, the Nalini and the
Narmada; the Tamra, and the Venna also of delightful current and sacred
waters; the Suvenna, the Krishna-venna, the Irama, and the Mahanadi; the
Vitasti, O great king, and that large river, the Cavery; the one also, O
tiger among men, the Visalya, and the Kimpuna also. I beheld all these
and many other rivers that are on the earth! And, O slayer of foes, I
also beheld there the ocean inhabited by alligators and sharks, that mine
of gems, that excellent abode of waters. And I beheld there the firmament
also, decked with the Sun and the Moon, blazing with effulgence, and
possessed of lustre of fire of the Sun. And I beheld there, O king, the
earth also, graced with woods and forests. And, O monarch, I beheld there
many Brahmanas also, engaged in various sacrifices; and the Kshatriyas
engaged in doing good to all the orders; and the Vaisyas employed in
pursuits in agriculture; and the Sudras devoted to the service of the
regenerate classes. And, O king, while wandering through the stomach of
that high-souled one, I also beheld the Himavat and the mountains of
Hemakuta. And I also saw Nishada, and the mountains of Sweta abounding in
silver. And, O king, I saw there the mountain Gandhamadana, and, O tiger
among men, also Mandara and the huge mountains of Nila. And, O great
king, I saw there the golden mountains of Meru and also Mahendra and
those excellent mountains called the Vindhyas. And I beheld there the
mountains of Malaya and of Paripatra also. These and many other mountains
that are on earth were all seen by me in his stomach. And all these were
decked with jewels and gems. And, O monarch, while wandering through his
stomach, I also beheld lions and tigers and boars and, indeed, all other
animals that are on earth, O great king! O tiger among men, having
entered his stomach, as I wandered around, I also beheld the whole tribe
of the gods with their chief Sakra, the Sadhyas, the Rudras, the Adityas,
the Guhyakas, the Pitris, the Snakes and the Nagas, the feathery tribes,
the Vasus, the Aswins, the Gandharvas, the Apsaras, the Yakshas, the
Rishis, the hordes of the Daityas and the Danavas, and the Nagas also. O
king, and the sons of Singhika and all the other enemies of the gods;
indeed what else of mobile and immobile creatures may be seen on earth,
were all seen by me, O monarch, within the stomach of that high-souled
one. And, O lord, living upon fruits I dwelt within his body for many
centuries wandering over the entire universe that is there. Never did I
yet, O king, behold the limits of his body. And when, O lord of earth, I
failed to measure the limits of that high-souled one's body, even though
I wandered within him continuously in great anxiety of mind. I then, in
thought and deed sought the protection of that boon-giving and
pre-eminent Deity, duly acknowledging his superiority. And when I had
done this, O king, I was suddenly projected (from within his body)
through that high-souled one's open mouth by means, O chief of men, of a
gust of wind. And, O king, I then beheld seated on the branch of that
very banian that same Being of immeasurable energy, in the form of a boy
with the mark of Sreevatsa (on his breast) having, O tiger among men,
swallowed up the whole universe. And that boy of blazing effulgence and
bearing the mark of Sreevatsa and attired in yellow robes, gratified with
me, smilingly addressed me, saying, 'O Markandeya, O best of Munis,
having dwelt for some time within my body, thou hast been fatigued! I
shall however speak unto thee.' And as he said this to me, at that very
moment I acquired a new sight, so to speak, in consequence of which I
beheld myself to be possessed of true knowledge and emancipated from the
illusions of the world. And, O child, having witnessed the inexhaustible
power of that Being of immeasurable energy, I then worshipped his revered
and well-shaped feet with soles bright as burnished copper and
well-decked with toes of mild red hue, having placed them carefully on my
head and joining my palms in humility and approaching him with reverence.
I beheld that Divine Being who is the soul of all things and whose eyes
are like the petals of the lotus. And having bowed unto him with joined
hands I addressed him saying, 'I wish to know thee, O Divine Being, as
also this high and wonderful illusion of thine! O illustrious one, having
entered into thy body through thy mouth, I have beheld the entire
universe in thy stomach! O Divine Being, the gods, the Danavas and the
Rakshasas, the Yakshas, the Gandharvas, and the Nagas, indeed, the whole
universe mobile and immobile, are all within thy body! And though I have
ceaselessly wandered through thy body at a quick pace, through thy grace,
O God, my memory faileth me not. And, O great lord, I have come out of
thy body at thy desire but not of mine! O thou of eyes like lotus leaves,
I desire to know thee who art free from all faults! Why dost thou stay
here in the form of a boy having swallowed up the entire universe? It
behoveth thee to explain all this to me. Why, O sinless one, is the
entire universe within thy body? How long also, O chastiser of foes, wilt
thou stay here? Urged by a curiosity that is not improper for Brahmanas,
I desire, O Lord of all the gods, to hear all this from thee, O thou of
eyes like lotus leaves, with every detail and exactly as it all happens,
for all I have seen, O Lord, is wonderful and inconceivable!' And thus
addressed by me, that deity of deities, of blazing effulgence and great
beauty, that foremost of all speakers consoling me properly, spoke unto
me these words."



SECTION CLXXXVIII

"Markandeya continued, 'The Deity then said, 'O Brahmana, the gods even
do not know me truly! As however, I have been gratified with thee, I will
tell thee how I created the universe! O regenerate Rishi, thou art
devoted to thy ancestors and hast also sought my protection! Thou hast
also beheld me with thy eyes, and thy ascetic merit also is great! In
ancient times I called the waters by the name of Nara; and because the
waters have ever been my ayana or home, therefore have I been called
Narayana (the water-homed). O best of regenerate ones, I am Narayana, the
Source of all things, the Eternal, the Unchangeable. I am the Creator of
all things, and the Destroyer also of all. I am Vishnu, I am Brahma and I
am Sakra, the chief of the gods. I am king Vaisravana, and I am Yama, the
lord of the deceased spirits. I am Siva, I am Soma, and I am Kasyapa the
lord of the created things. And, O best of regenerate ones, I am he
called Dhatri, and he also that is called Vidhatri, and I am Sacrifice
embodied. Fire is my mouth, the earth my feet, and the Sun and the Moon
are my eyes; the Heaven is the crown of my head, the firmament and the
cardinal points are my ears; the waters are born of my sweat. Space with
the cardinal points are my body, and the Air is my mind. I have performed
many hundreds of sacrifices with gifts in profusion. I am always present
in the sacrifices of the gods; and they that are cognisant of the Vedas
and officiate therein, make their offerings to me. On earth the Kshatriya
chiefs that rule over men, in performing their sacrifices from desire of
obtaining heaven, and the Vaisyas also in performing theirs from desire
of winning those happy regions, all worship me at such times and by those
ceremonials. It is I who, assuming the form of Sesha support (on my head)
this earth bounded by the four seas and decked by Meru and Mandara. And O
regenerate one, it is I who, assuming the form of a boar, had raised in
days of yore this earth sunk in water. And, O best of Brahmanas, it is I
who, becoming the fire that issues out of the Equine mouth, drink up the
waters (of the ocean) and create them again. In consequence of my energy
from my mouth, my arms, my thighs, and my feet gradually sprang Brahmanas
and Kshatriyas and Vaisyas and Sudras. It is from me that the Rik, the
Sama, the Yajus, and the Atharvan Vedas spring, and it is in me that they
all enter when the time cometh. Brahmanas devoted to asceticism, they
that value Peace as the highest attribute, they that have their souls
under complete control, they that are desirous of knowledge, they that
are freed from lust and wrath and envy, they that are unwedded to things
of the earth, they that have their sins completely washed away, they that
are possessed of gentleness and virtue, and are divested of pride, they
that have a full knowledge of the Soul, all worship me with profound
meditation. I am the flame known as Samvartaka, I am the Wind called by
that name, I am the Sun wearing that appellation, and I am the fire that
hath that designation. And, O best of Brahmanas, those things that are
seen in the firmament as stars, know them to be the pores of my skin. The
ocean--those mines of gems and the four cardinal points, know, O
Brahmana, are my robes, my bed, and my home. By me have they been
distributed for serving the purposes of the gods. And, O best of men,
know also that lust, wrath, joy, fear, and the over-clouding of the
intellect, are all different forms of myself. And, O Brahmana, whatever
is obtained by men by the practice of truth, charity, ascetic
austerities, and peace and harmlessness towards all creatures, and such
other handsome deeds, is obtained because of my arrangements. Governed by
my ordinance, men wander within my body, their senses overwhelmed by me.
They move not according to their will but as they are moved by me.
Regenerate Brahmanas that have thoroughly studied the Vedas, that have
tranquillity in their souls, they that have subdued their wrath, obtain a
high reward by means of their numerous sacrifices. That reward, however,
is unattainable by men that are wicked in their deeds, overwhelmed by
covetousness, mean and disreputable with souls unblessed and impure.
Therefore, must thou know, O Brahmana that this reward which is obtained
by persons having their souls under control and which is unobtainable by
the ignorant and the foolish,--this which is attainable by asceticism
alone,--is productive of high merit. And, O best of men, at those times
when virtue and morality decrease and sin and immorality increase, I
create myself in new forms. And, O Muni, when fierce and malicious
Daityas and Rakshasas that are incapable of being slain by even the
foremost of the gods, are born on earth, I then take my birth in the
families of virtuous men, and assuming human body restore tranquillity by
exterminating all evils. Moved by my own maya, I create gods and men, and
Gandharvas and Rakshasas, and all immobile things and then destroy them
all myself (when the time cometh). For the preservation of rectitude and
morality I assume a human form, and when the season for action cometh, I
again assume forms that are inconceivable. In the Krita age I become
white, in the Treta age I become yellow, in the Dwapara I have become red
and in the Kali age I become dark in hue, I the Kali age, the proportion
of immorality becometh three-fourths, (a fourth only being that of
morality). And when the end of the Yuga cometh, assuming the fierce form
of Death, alone I destroy all the three worlds with their mobile and
immobile existences. With three steps, I cover the whole Universe; I am
the Soul of the universe; I am the source of all happiness; I am the
humbler of all pride; I am omnipresent; I am infinite; I am the Lord of
the senses; and my prowess is great. O Brahmana, alone do I set a-going
the wheel of Time; I am formless; I am the Destroyer of all creatures;
and I am the cause of all efforts of all my creatures. O best of Munis,
my soul completely pervadeth all my creatures, but, O foremost of all
regenerate ones, no one knoweth me. It is me that the pious and the
devoted worship in all the worlds. O regenerate one, whatever of pain
thou hast felt within my stomach, know, O sinless one, that all that is
for thy happiness and good fortune. And whatever of mobile and immobile
objects thou hast seen in the world, everything hath been ordained by my
Soul which is the Spring of all existence. The grandsire of all creatures
is half my body; I am called Narayana, and I am bearer of the
conch-shell, the discus and the mace. O regenerate Rishi, for a period
measured by a thousand times the length of the Yugas, I who am the
Universal Soul sleep overwhelming all creatures in insensibility. And, O
best of regenerate Rishis, I stay here thus for all time, in the form of
a boy though I am old, until Brahma waketh up. O foremost of Brahmanas,
gratified with thee, I who am Brahma have repeatedly granted thee boons,
O thou who art worshipped by regenerate Rishis! Beholding one vast
expanse of water and seeing that all mobile and immobile creatures have
been destroyed, thou wert afflicted with melancholy. I know this, and it
is for this that I showed thee the universe (within my stomach). And
while thou wert within my body, beholding the entire universe, thou wert
filled with wonder and deprived of thy senses. O regenerate Rishi, it is
for this that thou wert speedily brought out by me through my mouth. I
have (now) told thee of that Soul which is incapable of being
comprehended by the gods and the Asuras. And as long as that great
ascetic, the holy Brahma, doth not awake, thou, O regenerate Rishi, canst
happily and trustfully dwell here. And when that Grandsire of all
creatures awaketh up, I will then, O best of Brahmanas, alone create all
creatures endued with bodies, the firmament, the earth, light, the
atmosphere, water, and indeed all else of mobile and immobile creatures
(that thou mayst have seen) on the earth!'

'Markandeya continued, 'Having said so unto me that wonderful Deity
vanished, O son, from my sight! I then beheld this varied and wondrous
creation start into life. O king, O thou foremost of the Bharata race, I
witnessed all this, so wonderful, O thou foremost of all virtuous men, at
the end of the Yuga! And the Deity, of eyes large as lotus leaves, seen
by me, in days of yore is this tiger among men, this Janardana who hath
become thy relative! It is in consequence of the boon granted to me by
this one that memory doth not fail me, that the period of my life, O son
of Kunti, is so long and death itself is under my control. This is that
ancient and supreme Lord Hari of inconceivable soul who hath taken his
birth as Krishna of the Vrishni race, and who endued with mighty arms,
seemeth to sport in this world! This one is Dhatri and Vidhatri, the
Destroyer of all the Eternal, the bearer of the Sreevatsa mark on his
breast, the Lord of the lord of all creatures, the highest of the high,
called also Govinda! Beholding this foremost of all gods, this
ever-victorious Being, attired in yellow robes, this chief of the Vrishni
race, my recollection cometh back to me! This Madhava is the father and
mother of all creatures! Ye bulls of the Kuru race, seek ye the refuge of
this Protector!'

Vaisampayana continued, "Thus addressed, the sons of Pritha and those
bulls among men--the twins, along with Draupadi, all bowed down unto
Janardana. And that tiger among men deserving of every respect thus
revered by the sons of Pandu, then consoled them all with words of great
sweetness."



SECTION CLXXXIX

"Vaisampayana said Yudhishthira, the son of Kunti, once more asked the
great Muni Markandeya about the future course of the government of the
Earth.

"And Yudhishthira said, 'O thou foremost of all speakers, O Muni of
Bhrigu's race, that which we have heard from thee about the destruction
and re-birth of all things at the end of the Yuga, is, indeed, full of
wonder! I am filled with curiosity, however, in respect of what may
happen in the Kali age. When morality and virtue will be at an end, what
will remain there! What will be the prowess of men in that age, what
their food, and what their amusements? What will be the period of life at
the end of the Yuga? What also is the limit, having attained which the
Krita age will begin anew? Tell me all in detail, O Muni, for all that
thou narratest is varied and delightful.'

"Thus addressed, that foremost of Munis began his discourse again,
delighting that tiger of the Vrishni race and the sons of Pandu as well.
And Markandeya said, 'Listen, O monarch, to all that hath been seen and
heard by me, and to all, O king of kings, that hath been known to me by
intuition from the grace of the God of gods! O bull of the Bharata race,
listen to me as I narrate the future history of the world during the
sinful age. O bull of the Bharata race, in the Krita age, everything was
free from deceit and guile and avarice and covetousness; and morality
like a bull was among men, with all the four legs complete. In the Treta
age sin took away one of these legs and morality had three legs. In the
Dwapara, sin and morality are mixed half and half; and accordingly
morality is said to have two legs only. In the dark age (of Kali), O thou
best of the Bharata race, morality mixed with three parts of sin liveth
by the side of men. Accordingly morality then is said to wait on men,
with only a fourth part of itself remaining. Know, O Yudhishthira, that
the period of life, the energy, intellect and the physical strength of
men decrease in every Yuga! O Pandava, the Brahmanas and Kshatriyas and
Vaisyas and Sudras, (in the Kali age) will practise morality and virtue
deceitfully and men in general will deceive their fellows by spreading
the net of virtue. And men with false reputation of learning will, by
their acts, cause Truth to be contracted and concealed. And in
consequence of the shortness of their lives they will not be able to
acquire much knowledge. And in consequence of the littleness of their
knowledge, they will have no wisdom. And for this, covetousness and
avarice will overwhelm them all. And wedded to avarice and wrath and
ignorance and lust men will entertain animosities towards one another,
desiring to take one another's lives. And Brahmanas and Kshatriyas and
Vaisyas with their virtue contracted and divested of asceticism and truth
will all be reduced to an equality with the Sudras. And the lowest orders
of men will rise to the position of the intermediate ones, and those in
intermediate stations will, without doubt, descend to the level of the
lowest ones. Even such, O Yudhishthira, will become the state of the
world at the end of the Yuga. Of robes those will be regarded the best
that are made of flax and of grain the Paspalum frumentacea [45] will be
regarded the best. Towards this period men will regard their wives as
their (only) friends. And men will live on fish and milk, goats and
sheep, for cows will be extinct. And towards that period, even they that
are always observant of vows, will become covetous. And opposed to one
another, men will, at such a time, seek one another's lives; and divested
of Yuga, people will become atheists and thieves. And they will even dig
the banks of streams with their spades and sow grains thereon. And even
those places will prove barren for them at such a time. And those men who
are devoted to ceremonial rites in honour of the deceased and of the
gods, will be avaricious and will also appropriate and enjoy what belongs
to others. The father will enjoy what belongs to the son; and the son,
what belongs to the father. And those things will also be enjoyed by men
in such times, the enjoyment of which hath been forbidden in the
scriptures. And the Brahmanas, speaking disrespectfully of the Vedas,
will not practise vows, and their understanding clouded by the science of
disputation, they will no longer perform sacrifices and the Homa. And
deceived by the false science of reasons, they will direct their hearts
towards everything mean and low. And men will till low lands for
cultivation and employ cows and calves that are one year old, in drawing
the plough and carrying burthens. And sons having slain their sires, and
sires having slain their sons will incur no opprobrium. And they will
frequently save themselves from anxiety by such deeds, and even glory in
them. And the whole world will be filled with mleccha behaviour and
notions and ceremonies, and sacrifices will cease and joy will be nowhere
and general rejoicing will disappear. And men will rob the possession of
helpless persons of those that are friendless and of wisdoms also. And,
possessed of small energy and strength, without knowledge and given to
avarice and folly and sinful practices men will accept with joy the gifts
made by wicked people with words of contempt. And, O son of Kunti, the
kings of the earth, with hearts wedded to sin without knowledge and
always boastful of their wisdom, will challenge one another from desire
of taking one another's life. And the Kshatriyas also towards the end of
such a period will become the thorns of the earth. And filled with
avarice and swelling with pride and vanity and, unable and unwilling to
protect (their subjects), they will take pleasure in inflicting
punishments only. And attacking and repeating their attacks upon the good
and the honest, and feeling no pity for the latter, even when they will
cry in grief, the Kshatriyas will, O Bharata, rob these of their wives
and wealth. And no one will ask for a girl (for purposes of marriage) and
no one will give away a girl (for such purposes), but the girls will
themselves choose their lords, when the end of the Yuga comes. And the
kings of the earth with souls steeped in ignorance, and discontented with
what they have, will at such a time, rob their subjects by every means in
their power. And without doubt the whole world will be mlecchified. [46]
And when the end of the Yuga comes, the right hand will deceive the left;
and the left, the right. And men with false reputation of learning will
contract Truth and the old will betray the senselessness of the young,
and the young will betray the dotage of the old. And cowards will have
the reputation of bravery and the brave will be cheerless like cowards.
And towards the end of the Yuga men will cease to trust one another. And
full of avarice and folly the whole world will have but one kind of food.
And sin will increase and prosper, while virtue will fade and cease to
flourish. And Brahmanas and Kshatriyas and Vaisyas will disappear,
leaving, O king, no remnants of their orders. And all men towards the end
of the Yuga will become members of one common order, without distinction
of any kind. And sires will not forgive sons, and sons will not forgive
sires. And when the end approaches, wives will not wait upon and serve
their husbands. And at such a time men will seek those countries where
wheat and barley form the staple food. And, O monarch, both men and women
will become perfectly free in their behaviour and will not tolerate one
another's acts. And, O Yudhishthira, the whole world will be mlecchified.
And men will cease to gratify the gods by offerings of Sraddhas. And no
one will listen to the words of others and no one will be regarded as a
preceptor by another. And, O ruler of men, intellectual darkness will
envelop the whole earth, and the life of man will then be measured by
sixteen years, on attaining to which age death will ensue. And girls of
five or six years of age will bring forth children and boys of seven or
eight years of age will become fathers. And, O tiger among kings, when
the end of the Yuga will come, the wife will never be content with her
husband, nor the husband with his wife. And the possessions of men will
never be much, and people will falsely bear the marks of religion, and
jealousy and malice will fill the world. And no one will, at that time,
be a giver (of wealth or anything else) in respect to any one else. And
the inhabited regions of the earth will be afflicted with dearth and
famine, and the highways will be filled with lustful men and women of
evil repute. And, at such a time, the women will also entertain an
aversion towards their husbands. And without doubt all men will adopt the
behaviour of the mlecchas, become omnivorous without distinction, and
cruel in all their acts, when the end of the Yuga will come. And, O thou
foremost of the Bharatas, urged by avarice, men will, at that time,
deceive one another when they sell and purchase. And without a knowledge
of the ordinance, men will perform ceremonies and rites, and, indeed,
behave as listeth them, when the end of the Yuga comes. And when the end
of the Yuga comes, urged by their very dispositions, men will act
cruelly, and speak ill of one another. And people will, without
compunction, destroy trees and gardens. And men will be filled with
anxiety as regards the means of living. And, O king, overwhelmed with
covetousness, men will kill Brahmanas and appropriate and enjoy the
possessions of their victims. And the regenerate ones, oppressed by
Sudras, and afflicted with fear, and crying Oh and Alas, will wander over
the earth without anybody to protect them. And when men will begin to
slay one another, and become wicked and fierce and without any respect
for animal life, then will the Yuga come to an end. And, O king, even the
foremost of the regenerate ones, afflicted by robbers, will, like crows,
fly in terror and with speed, and seek refuge, O perpetuator of the Kuru
race, in rivers and mountains and inaccessible regions. And always
oppressed by bad rulers with burthens of taxes, the foremost of the
regenerate classes, O lord of the earth, will, in those terrible times,
take leave of all patience and do improper acts by becoming even the
servants of the Sudras. And Sudras will expound the scriptures, and
Brahmanas will wait upon and listen to them, and settle their course of
duty accepting such interpretations as their guides. And the low will
become the high, and the course of things will look contrary. And
renouncing the gods, men will worship bones and other relics deposited
within walls. And, at the end of the Yuga, the Sudras will cease to wait
upon and serve the Brahmanas. And in the asylums of great Rishis, and the
teaching institutions of Brahmanas, and in places sacred to the gods and
sacrificial compounds, and in sacred tanks, the earth will be disfigured
with tombs and pillars containing bony relics and not graced with temples
dedicated to the gods. All this will take place at the end of the Yuga,
and know that these are the signs of the end of the Yuga. And when men
become fierce and destitute of virtue and carnivorous and addicted to
intoxicating drinks, then doth the Yuga come to an end. And, O monarch,
when flowers will be begot within flowers, and fruits within fruits, then
will the Yuga come to an end. And the clouds will pour rain unseasonably
when the end of the Yuga approaches. And, at that time, ceremonial rites
of men will not follow one another in due order, and the Sudras will
quarrel with the Brahmanas. And the earth will soon be full of mlecchas,
and the Brahmanas will fly in all directions for fear of the burthen of
taxes. And all distinctions between men will cease as regards conduct and
behaviour, and afflicted with honorary tasks and offices, people will fly
to woody retreats, subsisting on fruits and roots. And the world will be
so afflicted, that rectitude of conduct will cease to be exhibited
anywhere. And disciples will set at naught the instructions of
preceptors, and seek even to injure them. And preceptors impoverished
will be disregarded by men. And friends and relatives and kinsmen will
perform friendly offices for the sake of the wealth only that is
possessed by a person. And when the end of the Yuga comes, everybody will
be in want. And all the points of the horizon will be ablaze, and the
stars and stellar groups will be destitute of brilliancy, and the planets
and planetary conjunctions will be inauspicious. And the course of the
winds will be confused and agitated, and innumerable meteors will flash
through the sky, foreboding evil. And the Sun will appear with six others
of the same kind. And all around there will be din and uproar, and
everywhere there will be conflagrations. And the Sun, from the hour of
his rising to that of setting, will be enveloped by Rahu. And the deity
of a thousand eyes will shower rain unseasonably. And when the end of the
Yuga comes, crops will not grow in abundance. And the women will always
be sharp in speech and pitiless and fond of weeping. And they will never
abide by the commands of their husbands. And when the end of the Yuga
comes, sons will slay fathers and mothers. And women, living
uncontrolled, will slay their husbands and sons. And, O king, when the
end of the Yuga comes, Rahu will swallow the Sun unseasonably. And fires
will blaze up on all sides. And travellers unable to obtain food and
drink and shelter even when they ask for these, will lie down on the
wayside refraining from urging their solicitations. And when the end of
the Yuga comes, crows and snakes and vultures and kites and other animals
and birds will utter frightful and dissonant cries. And when the end of
the Yuga comes, men will cast away and neglect their friends and
relatives and attendants. And, O monarch, when the end of the Yuga comes,
men abandoning the countries and directions and towns and cities of their
occupation, will seek for new ones, one after another. And people will
wander over the earth, uttering, 'O father, O son', and such other
frightful and rending cries.

"And when those terrible times will be over, the creation will begin
anew. And men will again be created and distributed into the four orders
beginning with Brahmanas. And about that time, in order that men may
increase, Providence, according to its pleasure, will once more become
propitious. And then when the Sun, the Moon, and Vrihaspati will, with
the constellation Pushya [47], enter the same sign, the Krita age will
begin again. And the clouds will commence to shower seasonably, and the
stars and stellar conjunctions will become auspicious. And the planets,
duly revolving in their orbits, will become exceedingly propitious. And
all around, there will be prosperity and abundance and health and peace.
And commissioned by Time, a Brahmana of the name of Kalki will take his
birth. And he will glorify Vishnu and possess great energy, great
intelligence, and great prowess. And he will take his birth in a town of
the name of Sambhala in an auspicious Brahmana family. And vehicles and
weapons, and warriors and arms, and coats of mail will be at his disposal
as soon as he will think of them. And he will be the king of kings, and
ever victorious with the strength of virtue. And he will restore order
and peace in this world crowded with creatures and contradictory in its
course. And that blazing Brahmana of mighty intellect, having appeared,
will destroy all things. And he will be the Destroyer of all, and will
inaugurate a new Yuga. And surrounded by the Brahmanas, that Brahmana
will exterminate all the mlecchas wherever those low and despicable
persons may take refuge."



SECTION CLXL

"Markandeya continued, 'Having exterminated the thieves and robbers,
Kalki will, at a great Horse-sacrifice, duly give away this earth to the
Brahmanas, and having established anew the blessed rectitude ordained by
the Self-create, Kalki, of sacred deeds and illustrious reputation, will
enter a delightful forest, and the people of this earth will imitate his
conduct, and when the Brahmanas will have exterminated the thieves and
robbers, there will be prosperity everywhere (on earth). And as the
countries of the earth will one after another be subjugated, that tiger
among Brahmanas, Kalki, having placed deer skins and lances and tridents
there, will roam over the earth, adored by foremost Brahmanas and showing
his regard for them and engaged all the while in slaughtering thieves and
robbers. And he will exterminate the thieves and robbers amid
heart-rending cries of 'Oh, father--' 'Oh, mother!--'O son!' and the
like, and O Bharata, when sin will thus have been rooted out and virtue
will flourish on arrival of the Krita age, men will once more betake
themselves to the practice of religious rites. And in the age that will
set in, viz., the Krita, well-planted gardens and sacrificial compounds
and large tanks and educational centres for the cultivation of Brahmanic
lore and ponds and temples will re-appear everywhere. And the ceremonies
and rites of sacrifices will also begin to be performed. And the
Brahmanas will become good and honest, and the regenerate ones, devoted
to ascetic austerities, will become Munis and the asylums of ascetics,
which had before been filled with wretches will once more be homes of men
devoted to truth, and men in general will begin to honour and practise
truth. And all seeds, sown on earth, will grow, and, O monarch, every
kind of crop will grow in every season. And men will devotedly practise
charity and vows and observances, and the Brahmanas devoted to meditation
and sacrifices will be of virtuous soul and always cheerful, and the
rulers of the earth will govern their kingdoms virtuously, and in the
Krita age, the Vaisyas will be devoted to the practices of their order.
And the Brahmanas will be devoted to their six-fold duties (of study,
teaching, performance of sacrifices on their own account, officiating at
sacrifices performed by others, charity and acceptance of gifts), and the
Kshatriyas will be devoted to feats of prowess. And Sudras will be
devoted to service of the three (high) orders,

"These, O Yudhishthira, are the courses of the Krita, the Treta, the
Dwapara and the succeeding age. I have now narrated to thee everything. I
have also told thee, O son of Pandu, the periods embraced by the several
Yugas as generally known. I have now told thee everything appertaining to
both the past and the future as narrated by Vayu in the Purana (which
goes by his name and) which is adored by the Rishis. Being immortal I
have many a time beheld and otherwise ascertained the courses of the
world. Indeed, all I have seen and felt I have now told thee. And, O thou
of unfading glory, listen now with thy brothers to something else I will
presently tell thee for clearing thy doubts about religion! O thou
foremost of virtuous men, thou shouldst always fix thy soul on virtue,
for, O monarch, a person of virtuous soul obtaineth bliss both here and
hereafter. And, O sinless one, listen to the auspicious words that I will
now speak to thee. Never do thou humiliate a Brahmana, for a Brahmana, if
angry, may by his vow destroy the three worlds."

Vaisampayana continued, "Hearing these words of Markandeya, the royal
head of the Kurus, endued with intelligence and possessed of great
lustre, spoke these words of great wisdom, 'O muni, if I am to protect my
subjects, to what course of conduct should I adhere? And how should I
behave so that I may not fall away from the duties of my order?'

"Markandeya, hearing this, answered, 'Be merciful to all creatures, and
devoted to their good. Love all creatures, scorning none. Be truthful in
speech, humble, with passions under complete control, and always devoted
to the protection of thy people. Practise virtue and renounce sin, and
worship thou the manes and the god and whatever thou mayst have done from
ignorance or carelessness, wash them off and expiate them by charity.
Renouncing pride and vanity, be thou possessed to humility and good
behaviour. And subjugating the whole earth, rejoice thou and let
happiness be thine. This is the course of conduct that accords with
virtue. I have recited to thee all that was and all that will be regarded
as virtuous. There is nothing appertaining to the past or the future that
is unknown to thee. Therefore, O son, take not to heart this present
calamity of thine. They that are wise are never overwhelmed when they are
persecuted by Time. O thou of mighty arms, the very dwellers of heaven
cannot rise superior to Time. Time afflicts all creatures. O sinless one,
let not doubt cross thy mind regarding the truth of what I have told
thee, for, if thou sufferest doubt to enter thy heart, thy virtue will
suffer diminution! O bull of the Bharata race, thou art born in the
celebrated family of the Kurus. Thou shouldst practise that which I have
told thee, in thought, word and deed.'

Yudhishthira answered, "O thou foremost of the regenerate ones, at thy
command I will certainly act according to all the instructions thou hast
given me, and which, O lord, are all so sweet to the ear. O foremost of
Brahmanas, avarice and lust I have none, and neither fear nor pride nor
vanity. I shall, therefore, O lord, follow all that thou hast told me."

Vaisampayana continued, "Having listened to the words of the intelligent
Markandeya, the sons of Pandu, O king, along with the wielder of the bow
called Saranga, and all those bulls among Brahmanas, and all others that
were there, became filled with joy. And having heard those blessed words
appertaining to olden time, from Markandeya gifted with wisdom, their
hearts were filled with wonder."



SECTION CLXLI

Janamejaya said, "It behoveth thee to narrate to me in full the greatness
of the Brahmanas even as the mighty ascetic Markandeya had expounded it
to the sons of Pandu."

"Vaisampayana said, 'The eldest son of Pandu had asked Markandeya saying,
'It behoveth thee to expound to me the greatness of Brahmanas.'
Markandeya answered him saying, 'Hear, O king, about the behaviour of
Brahmanas in days of old.'

"And Markandeya continued, 'There was a king, by name Parikshit in
Ayodhya and belonging to the race of Ikshvaku. And once upon a time
Parikshit went a-hunting. And as he was riding alone on a horse chasing
deer, the animal led him to a great distance (from the habitations of
men). And fatigued by the distance he had ridden and afflicted with
hunger and thirst he beheld in that part of the country whither he had
been led, a dark and dense forest, and the king, beholding that forest,
entered it and seeing a delightful tank within the forest, both the rider
and the horse bathed in it, and refreshed by the bath and placing before
his horse some stalks and fibres of the lotus, the king sat by the side
of the tank. And while he was lying by the side of the tank, he heard
certain sweet strains of music, and hearing those strains, he reflected,
'I do not see here the foot-prints of men. Whose and whence then these
strains?' And the king soon beheld a maiden of great beauty gathering
flowers singing all the while, and the maiden soon came before the king,
and the king thereupon asked her, 'Blessed one, who art thou and whose?'
And she replied, 'I am a maiden.' And the king said, 'I ask thee to be
mine.' And the maiden answered, 'Give me a pledge, for then only I can be
thine, else not.' And the king then asked about the pledge and the girl
answered. 'Thou wilt never make me cast my eyes on water', and the king
saying, 'So be it,' married her, and king Parikshit having married her
sported (with her) in great joy, and sat with her in silence, and while
the king was staying there, his troops reached the spot, and those troops
beholding the monarch stood surrounding him, and cheered by the presence
of troops, the king entered a handsome vehicle accompanied by his (newly)
wedded wife. And having arrived at his capital he began to live with her
in privacy. And persons that were even near enough to the king could not
obtain any interview with him and the minister-in-chief enquired of those
females that waited upon the king, asking, 'What do ye do here?' And
those women replied, 'We behold here a female of unrivalled beauty. And
the king sporteth with her, having married her with a pledge that he
would never show her water.' And hearing those words, the
minister-in-chief caused an artificial forest to be created, consisting
of many trees with abundant flowers and fruits, and he caused to be
excavated within that forest and towards one of its sides a large tank,
placed in a secluded spot and full of water that was sweet as Amrita. The
tank was well covered with a net of pearls. Approaching the king one day
in private, he addressed the king saying, 'This is a fine forest without
water. Sport thou here joyfully!' And the king at those words of his
minister entered that forest with that adorable wife of his, and the king
sported with her in that delightful forest, and afflicted with hunger and
thirst and fatigued and spent, the king beheld a bower of Madhavi
creepers [48] and entering that bower with his dear one, the king beheld a
tank full of water that was transparent and bright as nectar, and
beholding that tank, the king sat on its bank with her and the king told
his adorable wife, 'Cheerfully do thou plunge into this water!' And she,
hearing those words plunged into the tank. But having plunged into the
water she appeared not above the surface, and as the king searched, he
failed to discover any trace of her. And the king ordered the waters of
the tank to be baled out, and thereupon he beheld a frog sitting at the
mouth of a hole, and the king was enraged at this and promulgated an
order saying, 'Let frogs be slaughtered everywhere in my dominions!
Whoever wishes to have an interview with me must come before me with a
tribute of dead frogs.' And accordingly when frogs began to be terribly
slaughtered, the affrighted frogs represented all that had happened unto
their king, and the king of the frogs assuming the garb of an ascetic
came before the king Parikshit, and having approached the monarch, he
said, 'O king, give not thyself up to wrath! Be inclined to grace. It
behoveth thee not to slay the innocent frogs.' Here occurs a couple of
Slokas. (They are these):--'O thou of unfading glory, slay not the frogs!
Pacify thy wrath! The prosperity and ascetic merits of those that have
their souls steeped in ignorance suffer diminution! Pledge thyself not to
be angry with the frogs! What need hast thou to commit such sin! What
purpose will be served by slaying the frogs!' Then king Parikshit whose
soul was filled with woe on account of the death of her that was dear to
him, answered the chief of the frogs who had spoken to him thus, 'I will
not forgive the frogs. On the other hand, I will slay them. By these
wicked wretches hath my dear one been swallowed up. The frogs, therefore,
always deserve to be killed by me. It behoveth thee not, O learned one,
to intercede on their behalf.' And hearing these words of Parikshit, the
king of the frogs with his senses and mind much pained said, 'Be inclined
to grace, O king! I am the king of the frogs by name Ayu. She who was thy
wife is my daughter of the name of Susobhana. This, indeed, is an
instance of her bad conduct. Before this, many kings were deceived by
her.' The king thereupon said to him, 'I desire to have her. Let her be
granted to me by thee!' The king of the frogs thereupon bestowed his
daughter upon Parikshit, and addressing her said, 'Wait upon and serve
the king.' And having spoken these words to his daughter, he also
addressed her in wrath saying, 'Since thou hast deceived many Kings for
this untruthful behaviour of thine, thy offspring will prove
disrespectful to Brahmanas!' But having obtained her, the king became
deeply enamoured of her in consequence of her companionable virtues, and
feeling that he had, as it were, obtained the sovereignty of the three
worlds, he bowed down to the king of the frogs and reverenced him in due
form and then with utterance choked in joy and tears said, 'I have been
favoured indeed!' And the king of the frogs obtaining the leave of his
daughter, returned to the place from which he had come and some time
after the king begot three sons upon her and those sons were named Sala
and Dala and Vala, and some time after, their father, installing the
eldest of them of all on the throne and setting his heart on asceticism,
retired into the forest. One day Sala while out a-hunting, beheld a deer
and pursued it, on his car, and the prince said to his charioteer, 'Drive
thou fast.' And the charioteer, thus addressed, replied unto the king,
saying, 'Do not entertain such a purpose. This deer is incapable of being
caught by thee. If indeed Vami horses had been yoked to thy car, then
couldst thou have taken it.' Thereupon the king addressed his charioteer,
saying, 'Tell me all about Vami horses, otherwise I will slay thee,' Thus
addressed the charioteer became dreadfully alarmed and he was afraid of
the king and also of Vamadeva's curse and told not the king anything and
the king then lifting up his scimitar said to him, 'Tell me soon, else I
will slay thee.' At last afraid of the king, the charioteer said, 'The
Vami horses are those belonging to Vamadeva; they are fleet as the mind.'
And unto his charioteer who had said so, the king said, 'Repair thou to
the asylum of Vamadeva.' And reaching the asylum of Vamadeva the king
said unto that Rishi, 'O holy one, a deer struck by me is flying away. It
behoveth thee to make it capable of being seized by me by granting me thy
pair of Vami horses.' The Rishi then answered him saying, 'I give thee my
pair of Vami horses. But after accomplishing thy object, my Vami pair you
should soon return.' The king then taking those steeds and obtaining the
leave of the Rishi pursued the deer, having yoked the Vami pair unto his
car, and after he had left the asylum he spoke unto his charioteer
saying, 'These jewels of steeds the Brahmanas do not deserve to possess.
These should not be returned to Vamadeva.' Having said this and seized
the deer he returned to his capital and placed those steeds within the
inner apartments of the palace.

"Meanwhile the Rishi reflected, 'The prince is young. Having obtained an
excellent pair of animals, he is sporting with it in joy without
returning it to me. Alas, what a pity it is!' And reflecting in this
strain, the Rishi said unto a disciple of his, after the expiration of a
month, 'Go, O Atreya, and say to the king that if he has done with the
Vami steeds, he should return them unto thy preceptor.' And the disciple
Atreya, thereupon, repairing to the king, spoke unto him as instructed,
and the king replied saying, 'This pair of steeds deserves to be owned by
kings. The Brahmanas do not deserve to possess jewels of such value. What
business have Brahmanas with horses? Return thou contentedly!' And
Atreya, thus addressed by the king, returned and told his preceptor all
that had happened, and hearing this sad intelligence, Vamadeva's heart
was filled with wrath, and repairing in person to the king he asked him
for his steeds, and the king refused to give the Rishi what the latter
asked, and Vamadeva said, 'O lord of earth, give me thou my Vami horses.
By them hast thou accomplished a task which was almost incapable of being
accomplished by thee. By transgressing the practices of Brahmanas and
Kshatriyas, subject not thyself, O king, to death by means of the
terrible noose of Varuna.' And hearing this, the king answered, 'O
Vamadeva, this couple of excellent well-trained, and docile bulls are fit
animals for Brahmanas. O great Rishi, (take them and) go with them
wherever thou likest. Indeed, the very Vedas carry persons like thee.'
Then Vamadeva said, 'O king, the Vedas do, indeed, carry persons like us.
But that is in the world hereafter. In this world, however, O king,
animals like these carry me and persons like me as also all others.' At
this the king answered, 'Let four assess carry thee, or four mules of the
best kind, or even four steeds endued with the speed of the wind. Go thou
with these. This pair of Vami horses, however, deserves to be owned by
Kshatriyas. Know thou, therefore, that these are not thine.' At this,
Vamadeva said, 'O king, terrible vows have been ordained for the
Brahmanas. If I have lived in their observance, let four fierce and
mighty Rakshasas of terrible mien and iron bodies, commanded by me,
pursue thee with desire of slaying, and carry thee on their sharp lances,
having cut up thy body into four parts.' Hearing this, the king said,
'Let those, O Vamadeva, that know thee as a Brahmana that in thought,
word, and deed, is desirous of taking life, at my command, armed with
bright lances and swords prostrate thee with thy disciples before me.'
Then Vamadeva answered, 'O king, having obtained these my Vami steeds,
thou hadst said, 'I will return them.' Therefore, give me back my Vami
steeds, so thou mayst be able to protect thy life.' Hearing this, the
king said, 'Pursuit of deer hath not been ordained for the Brahmanas. I
do punish thee, however, for thy untruthfulness. From this day, too,
obeying all thy commands I will, O Brahmana, attain to regions of bliss.'
Vamadeva then said, 'A Brahmana cannot be punished in thought, word or
deed. That learned person who by ascetic austerities succeedeth in
knowing a Brahmana to be so, faileth not to attain to prominence in this
world.'

"Markandeya continued, 'After Vamadeva had said this, there arose, O
king, (four) Rakshasas of terrible mien, and as they, with lances in
their hands, approached the king for slaying him, the latter cried aloud,
saying, 'If, O Brahmana, all the descendants of Ikshvaku's race, if (my
brother) Dala, if all these Vaisyas acknowledge my sway, then I will not
yield up the Vami steeds to Vamadeva, for these men can never be
virtuous.' And while he was uttering those words, those Rakshasas slew
him, and the lord of earth was soon prostrated on the ground. And the
Ikshvakus, learning that their king had been slain, installed Dala on the
throne, and the Brahmana Vamadeva thereupon going to the kingdom (of the
Ikshvakus), addressed the new monarch, saying, 'O king, it hath been
declared in all the sacred books that persons should give away unto
Brahmanas. If thou fearest sin, O king, give me now the Vami steeds
without delay.' And hearing these words of Vamadeva, the king in anger
spoke unto his charioteer, saying, 'Bring me an arrow from those I have
kept, which is handsome to behold and tempered with poison, so that
pierced by it Vamadeva may lie prostrate in pain, torn by the dogs.'
Hearing this, Vamadeva answered, 'I know, O king, that thou hast a son of
ten years of age, called Senajita, begotten upon thy queen. Urged by my
word, slay thou that dear boy of thine without delay by means of thy
frightful arrows!'

"Markandeya continued, 'At these words of Vamadeva, O king, that arrow of
fierce energy, shot by the monarch, slew the prince in the inner
apartments, and hearing this, Dala said there and then, 'Ye people of
Ikshvaku's race, I will do ye good. I shall slay this Brahmana today,
grinding him with force. Bring me another arrow of fierce energy. Ye
lords of earth, behold my prowess now.' And at these words of Dala,
Vamadeva said, 'This arrow of terrible mien and tempered with poison,
that thou aimest at me, thou shall not, O ruler of men, be able to aim
nor even to shoot.' And thereupon the king said, 'Ye men of Ikshvaku's
race, behold me incapable of shooting the arrow that hath been taken up
by me. I fail to compass the death of this Brahmana. Let Vamadeva who is
blessed with a long life live.' Then Vamadeva said, 'Touching thy queen
with this arrow, thou mayst purge thyself of the sin (of attempting to
take the life of a Brahmana).' And king Dala did as he was directed and
the queen then addressed the Muni, and said, 'O Vamadeva, let me be able
to duly instruct this wretched husband of mine from day to day, imparting
unto him words of happy import; and let me always wait upon and serve the
Brahmanas, and by this acquire, O Brahmana, the sacred regions
hereafter.' And hearing these words of the queen, Vamadeva said, 'O thou
of beautiful eyes, thou hast saved this royal race. Beg thou an
incomparable boon. I will grant thee whatever thou mayst ask. And, O thou
faultless one, rule thou, O princess, these thy kinsmen and this great
kingdom of the Ikshvakus!' And hearing these words of Vamadeva the
princess said, 'This, O holy one, is the boon I seek, viz., that my
husband may now be freed from his sin, and that thou mayst be employed in
thinking of the weal of his son and kinsmen. This is the boon that I ask,
O thou foremost of Brahmanas!'

"Markandeya continued, 'Hearing these words of the queen, that Muni, O
thou foremost of the Kuru race, said, 'So be it.' And thereupon king Dala
became highly glad and gave unto the Muni his Vami steeds, having bowed
down unto him with reverence!'"



SECTION CLXLII

Vaisampayana said, "The Rishis, the Brahmanas, and Yudhishthira then
asked Markandeya, saying, 'How did the Rishi Vaka become so long lived?'

"Thus asked by them, Markandeya answered, 'The royal sage Vaka is a great
ascetic and endowed with long life. Ye need not enquire into the reason
of this.'

"Hearing this, O Bharata, the son of Kunti, king Yudhishthira the just,
along with his brothers, then asked Markandeya saying, 'It hath been
heard by us that both Vaka and Dalvya are of great souls and endowed with
immortality and that those Rishis, held in universal reverence, are the
friends of the chief of the gods. O Holy One, I desire to listen lo the
(history of the) meeting of Vaka and Indra that is full of both joy and
woe. Narrate thou that history unto us succinctly.'

"Markandeya said, 'When that horrible conflict between the gods and the
Asuras was over, Indra became the ruler of the three worlds. The clouds
showered rain copiously. And the dwellers of the world had abundance of
harvests, and were excellent in disposition. And devoted to virtue, they
always practised morality and enjoyed peace. And all persons, devoted to
the duties of their respective orders, were perfectly happy and cheerful,
and the slayer of Vala, beholding all the creatures of the world happy
and cheerful, became himself filled with joy. And he of a hundred
sacrifices, the chief of the gods seated on the back of his elephant
Airavata, surveyed his happy subjects, and he cast his eyes on delightful
asylums of Rishis, on various auspicious rivers, towns full of
prosperity, and villages and rural regions in the enjoyment of plenty.
And he also cast his eyes upon kings devoted to the practice of virtue
and well-skilled in ruling their subjects. And he also looked upon tanks
and reservoirs and wells and lakes and smaller lakes all full of water
and adored by best of Brahmanas in the observance, besides, of various
excellent vows, and then descending on the delightful earth, O king, the
god of a hundred sacrifices, proceeded towards a blessed asylum teeming
with animals and birds, situated by the side of the sea, in the
delightful and auspicious regions of the East on a spot overgrown with
abundance of vegetation. And the chief of the gods beheld Vaka in that
asylum, and Vaka also, beholding the ruler of the Immortals, became
highly glad, and he worshipped Indra by presenting him with water to wash
his feet, a carpet to sit upon, the usual offering of the Arghya, and
fruit and roots. And the boon-giving slayer of Vala, the divine ruler of
those that know not old age, being seated at his ease, asked Vaka the
following question, 'O sinless Muni, thou hast lived for a hundred years!
Tell me, O Brahmana, what the sorrows are of those that are immortal!'

Markandeya continued, "Hearing this, Vaka answered, saying, 'Life with
persons that are disagreeable, separation from those that are agreeable
and beloved, companionship with the wicked, these are the evils which
they that are immortal have to bear. The death of sons and wives, of
kinsmen and friends, and the pain of dependence on others, are some of
the greatest of evils. (These may all be noticed in a deathless life).
There is no more pitiable sight in the world, as I conceive, than that of
men destitute of wealth being insulted by others. The acquisition of
family dignity by those that have it not, the loss of family dignity by
those that have it, unions and disunions,--these all are noticeable by
those that lead deathless lives. How they that have no family dignity but
have prosperity, win what they have not--all this, O god of a hundred
sacrifices, is before thy very eyes! What can be more pitiable than the
calamities and reverses sustained by the gods, the Asuras, the
Gandharvas, men, the snakes, and the Rakshasas! They that have been of
good families suffer afflictions in consequence of their subjection to
persons that are ill-born and the poor are insulted by the rich. What can
be more pitiable than these? Innumerable examples of such contradictory
dispensations are seen in the world. The foolish and the ignorant are
cheerful and happy while the learned and the wise suffer misery!
Plentiful instances of misery and woe are seen among men in this world!
(They that lead deathless lives are destined to behold all these and
suffer on that account.)'

"Indra then said, 'O thou of great good fortune, tell me again, what the
joys are of those persons that lead deathless lives,--joys that are
adored by gods and Rishis!'

"Vaka answered, 'If without having to associate with a wicked friend, a
man cooks scanty vegetables in his own house at the eight or the twelfth
part of the day, there can be nothing happier than that. [49] He in whose
case the day is not counted is not called voracious. And, O Maghavan,
happiness is even his own whose scanty vegetables are cooked. Earned by
his own efforts, without having to depend upon any one, he that eateth
even fruits and vegetables in his own house is entitled to respect. He
that eateth in another's house the food given to him in contempt, even if
that food be rich and sweet, doth what is despicable. This, therefore, is
the opinion of the wise that fie on the food of that mean wretch who like
a dog or a Rakshasa eateth at another's house. If after treating guests
and servants and offering food to the manes a good Brahmana eateth what
remains, there can be nothing happier than that. There is nothing sweeter
or more sacred, O thou of a hundred sacrifices, than that food which such
a person takes after serving the guest with the first portion thereof.
Each mouthful (of rice) that the Brahmana eats after having served the
guest, produces merit equal to what attaches to the gift of a thousand
kine. And whatever sins such a one may have committed in his youth are
all washed away of a certainty. The water in the hands of the Brahmana
that hath been fed and honoured with a pecuniary gift (after the feeding
is over) when touched with water (sprinkled by him that feeds), instantly
purges off all the sins of the latter!'"

"Speaking of these and various other things with Vaka, the chief of the
gods went away to heaven.'" [50]



SECTION CLXLIII

Vaisampayana said, "Then the sons of Pandu again addressed Markandeya
saying, 'Thou hast told us of greatness of Brahmanas. We desire now to
hear of the greatness of the royal Kshatriyas!" Thus addressed by them,
the great Rishi Markandeya spoke, 'Listen now to the greatness of the
royal Kshatriyas. A certain king of the name of Suhotra belonging to the
Kuru race went on a visit to the great Rishis. And as he was returning
from that visit, he beheld king Sivi the son of Usinara, seated on his
car, and as each came before the other, each saluted the other as best
befitted his age and each regarding himself as the equal of the other in
respect of qualities, refused to give the way to the other. And at this
juncture Narada appeared there, and beholding what had happened, the
celestial Rishi asked, 'Why is it that ye both stand here blocking each
other's way?' And thus questioned both of them spoke to Narada saying, 'O
holy one, do not speak so. The sages of old have declared that the way
should be given to one who is superior or to him that is abler. We,
however, that stand blocking each other's way are equal to each other in
every respect. Judged properly there is no superiority amongst us.' Thus
addressed by them, Narada recited three slokas. (They are these), 'O thou
of the Kuru race, he that is wicked behaveth wickedly even unto him that
is humble; he also that is humble behaveth with humility and honestly
unto him that is wicked! He that is honest behaveth honestly even towards
the dishonest. Why should he not behave honestly towards him that is
honest? He that is honest regardeth the service that is done to him, as
if it were a hundred times greater than it is. Is this not current
amongst the gods themselves? Certainly it is the royal son of Usinara who
is possessed of goodness that is greater than thine. One should conquer
the mean by charity; the untruthful by truth, the man of wicked deeds by
forgiveness; and the dishonest by honesty. Both of you are large-hearted.
Let one amongst you stand aside, according to the indication of the above
slokas.' And having said so Narada became silent, and hearing what Narada
had said the king of the Kuru race walking round Sivi, and praising his
numerous achievements, gave him the way and went on in his course. It was
even thus that Narada had described the high blessedness of the royal
Kshatriyas.'"



SECTION CLXLIV

Markandeya continued, "Listen now to another story. One day as king
Yayati, the son of Nahusha, was sitting on his throne, surrounded by the
citizens, there came unto him a Brahmana desirous of soliciting wealth
for his preceptor, and approaching the king, the Brahmana said, 'O king,
I beg of thee wealth for my preceptor according to my covenant.' And the
king said, 'O Holy One, tell me what thy covenant is.' And thereupon the
Brahmana said, 'O king, in this world when men are asked for alms, they
entertain contempt for him that asketh it. I therefore, ask thee, O king,
with what feelings thou wilt give me what I ask and upon which I have set
my heart.' And the king replied saying, 'Having given away a thing, I
never boast of it. I never also listen to solicitations for things that
cannot be given. I listen, however, to prayers for things that can be
given and giving them away I always become happy. I will give thee a
thousand kine. The Brahmana that asks me for a gift is always dear to me.
I am never angry with the person that begs of me and I am never sorry for
having given away a thing!' And the Brahmana then obtained from the king
a thousand kine and went away."



SECTION CLXLV

Vaisampayana said, "The son of Pandu again addressed the Rishi and said,
'Speak thou unto us of the high fortune of royal Kshatriyas!' And
Markandeya said, 'There were two kings of the name of Vrishadarbha and
Seduka and both of them were conversant with morals and with weapons of
attack and defence. And Seduka knew that Vrishadarbha had from his
boyhood an unuttered vow that he would give no other metal unto Brahmanas
save gold and silver. And once on a time a Brahmana having completed his
study of the Vedas came unto Seduka and uttering a benediction upon him
begged of him wealth for his preceptor, saying, 'Give me a thousand
steeds.' And thus addressed, Seduka said unto him, 'It is not possible
for me to give thee this for thy preceptor. Therefore, go thou unto king
Vrishadarbha, for, O Brahmana, he is a highly virtuous king. Go and beg
of him. He will grant thy request. Even this is his unuttered vow.'
Hearing these words that Brahmana went to Vrishadarbha and begged of him
a thousand steeds, and the king thus solicited, struck the Brahmana with
a whip and thereupon the Brahmana said, 'Innocent as I am, why dost thou
attack me thus?' And the Brahmana was on the point of cursing the king,
when the latter said, 'O Brahmana, dost thou curse him that doth not give
thee what thou askest? Or, is this behaviour proper for a Brahmana?' And
the Brahmana said, 'O king of kings, sent unto thee by Seduka, I come
before thee for this.' The king said, 'I will give thee now whatever
tribute may come to me before the morning expire. How indeed, can I send
away the man empty-handed who hath been whipped by me.' And having said
this the king gave unto that Brahmana the entire proceeds of that day and
that was more than the value of a thousand horses.'"



SECTION CLXLVI

"Markandeya said, 'One day it was resolved by the gods that they should
descend on the earth and try the goodness and virtue of king Sivi, the
son of Usinara. And addressing each other,--'Well'--Agni and Indra came
to the earth. And Agni took the form of a pigeon flying away from Indra
who pursued him in the form of a hawk, and that pigeon fell upon the lap
of king Sivi who was seated on an excellent seat. And the priest
thereupon addressing the king said, 'Afraid of the hawk and desirous of
saving its life, this pigeon hath come to thee for safety. The learned
have said that the falling of a pigeon upon one's body forebodeth a great
danger. Let the king that understands omens give away wealth for saving
himself from the danger indicated.' And the pigeon also addressed the
king and said, 'Afraid of the hawk and desirous of saving my life I have
come to thee for protection. I am a Muni. Having assumed the form of a
pigeon, I come to thee as a seeker of thy protection. Indeed, I seek thee
as my life. Know me as one possessed of Vedic lore, as one leading the
Brahmacharya mode of life, as one possessed also of self-control and
ascetic virtues. And know me further as one that has never spoken
disagreeably unto his preceptor, as one possessed of every virtue indeed,
as one that is sinless. I repeat the Vedas, I know their prosody; indeed,
I have studied all the Vedas letter by letter. I am not a pigeon. Oh, do
not yield me up to the hawk. The giving up of a learned and pure Brahmana
can never be a good gift.' And after the pigeon said so, the hawk
addressed the king, and said, 'Creatures do not come into the world in
the same particular order. In the order of creation, thou mayst, in a
former birth, have been begotten by this pigeon. It is not proper for
thee, O king, to interfere with my food by protecting this pigeon (even
though he might have been thy father).' And thus addressed, the king
said, 'Hath any one, before this, seen birds thus speak the pure speech
of man? Knowing what this pigeon sayeth, and this hawk also, how can we
act to-day according to virtue? He that giveth up an affrighted creature
seeking protection, unto its foe, doth not obtain protection when he is
in need of it himself. Indeed, the very clouds do not shower rain
seasonably for him, and the seeds though scattered do not grow for him.
He that giveth up an afflicted creature seeking protection unto its foe,
hath to see his offspring die in childhood. The ancestor of such a person
can never dwell in heaven; indeed, the very gods decline to accept the
libations of clarified butter poured by him into the fire. He that giveth
up an affrighted creature seeking protection, unto its foe, is struck
with the thunder-bolt by the gods with Indra at their head. The food that
he eateth is unsanctified, and he, of a narrow soul, falleth from heaven
very soon. O hawk, let the people of the Sivi tribe place before thee a
bull cooked with rice instead of this pigeon. And let them also carry to
the place where thou livest in joy, meat in abundance.' And hearing this,
the hawk said, 'O king, I do not ask for a bull, nor, indeed, any other
meat, nor meat more in quantity than that of this pigeon. It hath been
given to me by the gods. The creature, therefore, is my food today in
consequence of its death that hath been ordained. Therefore, O monarch,
give it up to me.' Thus addressed by the hawk, the king said, 'Let my men
see and carefully carry the bull to thee with every limb entire. Let that
bull be the ransom of this creature afflicted with fright and let it be
carried to thee before my eyes. Oh, slay not this pigeon! I will yield up
my very life, yet I would not give up this pigeon. Dost thou not know, O
hawk, that this creature looketh like a sacrifice with the Soma juice? O
blessed one, cease to take so much trouble for it. I cannot, by any
means, yield up the pigeon to thee. Or, O hawk, if it pleases thee,
command me to do some such thing which I may do for thee, which may be
agreeable to thee, and upon doing which the men of the Sivi tribe may yet
in joy bless me in terms of applause. I promise thee that I will do what
thou mayst did me do.' And at this appeal of the king, the hawk said, 'O
king, if thou givest me as much flesh as would be equal to the weight of
the pigeon, cutting it off thy right thigh; then can the pigeon be
properly saved by thee; then wouldst thou do what would be agreeable to
me and what the men of the Sivi tribe would speak of in terms of praise.'
And the king agreed to this and he cut off a piece of flesh from his
right thigh and weighed it against the pigeon. But the pigeon weighed
heavier. And thereupon the king cut off another piece of his flesh, but
the pigeon still weighed heavier, and then the king cut off pieces of
flesh from all parts of his body and placed them on the scale. But the
pigeon still weighed heavier, and then the king himself ascended the
scale and he felt no grief at this and beholding this, the hawk
disappeared there saying--(The pigeon hath been) Saved,--And the king
asked the pigeon saying, 'O pigeon, let the Sivis know who the hawk is.
None but the lord of the universe could do as he did. O Holy One, answer
thou this question of mine!' And the pigeon then said, 'I am the
smoke-bannered Agni called also Vaiswanara. The hawk is none other than
Sachi's lord armed with the thunder-bolt. O son of Suratha, thou art a
bull among men. We came to try thee. These pieces of flesh, O king, that
thou hast cut off with thy sword from thy body for saving me have caused
gashes in thy body. I will make these marks auspicious and handsome and
they will be of the colour of gold and emit a sweet perfume, and earning
great fame and respected by the gods and the Rishis thou shall long rule
these subjects of thine, and a son will spring from thy flank who shall
be called Kapataroman. O king, thou shalt obtain this son of the name of
Kapataroman from out of thy own body and thou wilt behold him become the
foremost of the Saurathas, blazing with renown, possessed of bravery and
great personal beauty!"



SECTION CLXLVII

Vaisampayana said, "And the son of Pandu once more addressed Markandeya,
saying, 'Tell us again of the great good fortune of kings.' And
Markandeya said, 'There came unto the horse-sacrifice of king Ashtaka of
Viswamitra's race, many kings. And there came unto that sacrifice the
three brothers also of that king, viz., Pratardana, Vasumanas, and Sivi,
the son of Usinara. And after the sacrifice was completed, Ashtaka was
proceeding on his car along with his brothers when they all beheld Narada
coming that way and they saluted the celestial Rishi and said unto him,
'Ride thou on this car with us. And Narada, saying, So be it, mounted on
the car, and one among those kings having gratified the holy and
celestial Rishi Narada, said, O Holy One, I desire, to ask thee
something.' And the Rishi said, 'Ask.' And the person, thus permitted,
said, 'All four of us are blessed with long lives and have indeed every
virtue. We shall, therefore, be permitted to go to a certain heaven and
dwell there for a long period. Who amongst us, however, O king, shall
fall down first?' Thus questioned the Rishi said, 'This Ashtaka shall
first come down.' And thereupon the enquirer asked, 'For what cause?' And
the Rishi answered, 'I lived for a few days in the abode of Ashtaka. He
carried me (one day) on his car out of the town and there I beheld
thousands of kine distinguished from one another by difference of hue.
And beholding those kine I asked Ashtaka whose they were and Ashtaka
answered me, saying, 'I have given away these kine. By this answer he
gave expression to his own praise. It is for this answer of his that
Ashtaka shall have to come down.' And after Narada had said so, one of
them again enquired, saying, 'Three of us then will stay in heaven.
Amongst us three, who shall fall down first?' And the Rishi answered,
Pratardana.' And the enquirer asked, 'For what cause?' And the Rishi
answered, 'I lived for some days in the abode of Pratardana also. And he
carried me on his car one day. And while doing so, a Brahmana asked him
saying, 'Give me a horse!' And Pratardana replied, 'After returning, I
will give thee one!' And thereupon the Brahmana said, 'Let it be given to
me soon.' And as the Brahmana spoke those words, the king gave unto him
the steed that had been yoked on the right-hand wheel of the car. And
there came unto him another Brahmana desirous of obtaining a steed. And
the king having spoken to him in the same way, gave him the steed that
had been yoked on the left wheel of his car. And having given away the
horse unto him, the king proceeded on his journey. And then there came
unto the king another Brahmana desirous of obtaining a horse. And the
king soon gave him the horse on the left front of his car, unyoking the
animal. And having done so, the king proceeded on his journey. And then
there came unto the king another Brahmana desirous of obtaining a horse.
And the king said unto him, 'Returning, I will give thee a horse.' But
the Brahmana said, 'Let the steed be given to me soon.' And the king gave
him the only horse he had. And seizing the yoke of the car himself, the
king began to draw it. And as he did so, he said, 'There is now nothing
for the Brahmanas.' The king had given away, it is true, but he had done
so with detraction. And for that speech of his, he shall have to fall
down from heaven. And after the Rishi had said so, of the two that
remained, one asked, 'Who amongst us two shall fall down?' And the Rishi
answered, 'Vasumanas.' And the enquirer asked, 'For what reason?' And
Narada said, 'In course of my wanderings I arrived at the abode of
Vasumanas. And at that time the Brahmanas were performing the ceremony of
Swastivachana for the sake of a flowery car. [51] And I approached the
king's presence. And after the Brahmanas had completed the ceremony, the
flowery car became visible to them. And I praised that car, and thereupon
the king told me, 'Holy one, by thee hath this car been praised. Let this
car, therefore, be thine.' And after this I went to Vasumanas another
time when I was in need of a (flowery) car. And I admired the car, and
the king said, 'It is thine.' And I went to the king a third time and
admired the car again. And even then the king exhibiting the flowery car
to the Brahmanas, cast his eyes on me, and said, 'O holy one, thou hast
praised the flowery car sufficiently." And the king only said these
words, without making me a gift of that car. And for this he will fall
down from heaven.'

"And one among them said, 'Of the one who is to go with thee, who will go
and who will fall down?' And Narada answered, saying, 'Sivi will go, but
I will fall down.' 'For what reason?' asked the enquirer. And Narada
said, 'I am not the equal of Sivi. For one day a Brahmana came unto Sivi
and addressing him, said, 'O Sivi, I came to thee for food.' And Sivi
replied unto him, saying. 'What shall I do? Let me have thy orders.' And
the Brahmana answered, 'This thy son known by the name of Vrihadgarbha
should be killed. And, O king, cook him for my food.' And hearing this, I
waited to see what would follow. And Sivi then killed his son and cooking
him duly and placing that food in a vessel and taking it upon his head,
he went out in search of the Brahmana and while Sivi was thus seeking,
for the Brahmana, some one told him, The Brahmana thou seekest, having
entered thy city, is setting fire to thy abode and he is also setting
fire, in wrath, to thy treasury, thy arsenal, the apartments of the
females and thy stables for horses and elephants.' And Sivi heard all
this, without change of colour, and entering his city spoke unto the
Brahmana, 'O holy one, the food has been cooked.' And the Brahmana
hearing this spoke not a word and from surprise he stood with downcast
looks. And Sivi with a view to gratifying the Brahmana said, 'O holy one,
eat thou this.' And the Brahmana looking at Sivi for a moment said, 'Eat
it thyself.' And thereupon Sivi said, 'Let it be so.' And Sivi cheerfully
taking the vessel from his head desired to eat it and thereupon the
Brahmana caught hold of Sivi's hand and addressing him said, 'Thou hast
conquered wrath. There is nothing that thou canst not give unto the
Brahmanas.' And saying this, that Brahmana adored Sivi, and then as Sivi
cast his eyes before him, he beheld his son standing like a child of the
gods, decked in ornaments and yielding a fragrance from his body and the
Brahmana, having accomplished all this, made himself visible and it was
Vidhatri himself who had thus come in that guise to try that royal sage,
and after Vidhatri had disappeared, the counsellors addressed the king,
saying, 'Thou knowest everything. For what didst thou do all this?' And
Sivi answered, 'It was not for fame, nor for wealth, nor from desire of
acquiring objects of enjoyment that I did all this. This course is not
sinful. It is for this that I do all this. The path which is trodden by
the virtuous is laudable. My heart always inclineth towards such a
course. This high instance of Sivi's blessedness I know, and I have,
therefore, narrated it duly!'"



SECTION CLXLVIII

Vaisampayana said, "The sons of Pandu and those Rishis then asked
Markandeya, 'Is there anybody that is blessed with longer life than
thou?' And Markandeya answered them, saying, 'There is without doubt, a
royal sage of the name of Indradyumna and his virtue having diminished,
he fell from heaven, crying, 'My achievements are lost!' And he came unto
me and asked, 'Dost thou know me?' And I answered him, saying, 'From our
anxiety to acquire religious merit we do not confine ourselves to any
home. We live but for a night in the same village or town. A person like
us, therefore, cannot possibly know thy pursuits. The fasts and vows we
observe render us weak in body and unable to follow any worldly pursuits
on our own behalf. Hence, one like us cannot possibly know thee.' He then
asked me, 'Is there any one who is longerlived than thou'? I answered
him, saying, 'There liveth on the Himavat an owl of the name of
Pravarakarna. He is older than I. He may know thee. The part of the
Himavat where he dwelleth is far off from here.' And at this Indradyumna
became a horse and carried me to where that owl lived and the king asked
the owl, saying, 'Dost thou know me?' And the owl seemed to reflect for a
moment and then said unto the king, 'I do not know thee.' And the royal
sage Indradyumna thereupon asked the owl, 'Is there any one who is older
than thou?' And thus asked the owl answered, saying, There is a lake of
the name of Indradyumna. In that lake dwelleth a crane of the name of
Nadijangha. He is older than we. Ask thou him.' And at this king
Indradyumna taking both myself and the owl went to that lake where the
crane Nadijangha dwelt. And that crane was asked by us, 'Dost thou know
the king Indradyumna?' And the crane thereupon seemed to reflect a little
and then said, 'I do not know king Indradyumna.' And the crane was asked
by us, 'Is there any one who is older than thou?' And he answered us,
saying, 'There dwelleth in this very lake a tortoise of the name of
Akupara. He is older than I. He may know something of this king.
Therefore, enquire ye of Akupara. And then that crane gave information to
the tortoise, saying, 'It is intended by us to ask thee something. Please
come to us.' And hearing this the tortoise came out of the lake to that
part of the bank where we all were and as he came there we asked him,
saying, 'Dost thou know this king Indradyumna?' And the tortoise
reflected for a moment. And his eyes were filled with tears and his heart
was much moved and he trembled all over and was nearly deprived of his
senses. And he said with joined hands, 'Alas, do I not know this one? He
had planted the sacrificial stake a thousand times at the time of
kindling the sacrificial fire. This lake was excavated by the feet of the
cows given away by this king unto the Brahmanas on the completion of the
sacrifice. I have lived here ever since.' And after the tortoise had said
all this, there came from the celestial regions a car. And an aerial
voice was heard which said, addressing Indradyumna, 'Come thou and obtain
the place thou deservest in heaven! Thy achievements are great! Come thou
cheerfully to thy place! Here also are certain slokas: The report of
virtuous deeds spreadeth over the earth and ascendeth to heaven. As long
as that report lasts, so long is the doer said to be in heaven. The man
whose evil deeds are bruited about, is said to fall down and live, as
long as that evil report lasts in the lower regions. Therefore should man
be virtuous in his acts if he is to gain Heaven. And he should seek
refuge in virtue, abandoning a sinful heart.'

"And hearing these words, the king said, 'Let the car stay here as long
as I do not take these old persons to the places whence I brought them.
And having brought me and the owl Pravarakarna to our respective places,
he went away, riding on that car, to the place that was fit for him.
Being longlived, I witness all this."

Vaisampayana continued, "It was thus that Markandeya narrated all this
unto the son of Pandu. And after Markandeya finished, the sons of Pandu
said, 'Blessed be thou! Thou hadst acted properly in causing king
Indradyumna who had fallen from Heaven to regain his sphere!' And
Markandeya answered them, saying, 'Devaki's son, Krishna, also had thus
raised the royal sage Nriga who had sunk in hell and caused him to regain
Heaven!'"



SECTION CLXLIX

Vaisampayana said, "King Yudhishthira, hearing from the illustrious
Markandeya the story of the royal sage Indradyumna's regaining of Heaven,
again asked the Muni, saying, 'O great Muni, tell me in what condition
should a man practise charity in order to gain admission into the regions
of Indra? Is it by practising charity while leading a domestic mode of
life, or in boyhood, or in youth, or in old age? O, tell me about the
respective merits reaped from the practice of charity in these different
stages of life?'

Markandeya said, 'Life that is futile is of four kinds. Charity also that
is futile is of sixteen kinds. His life is vain who hath no son; and his
also who is out of pale of virtue: and his too who liveth on the food of
other; and, lastly, his who cooketh for himself without giving therefrom
unto the Pitris, the gods, and the guests, and who eateth of it before
these all. The gift to one that has fallen away from the practice of
virtuous vows, as also the gift of wealth that has been earned wrongly,
are both in vain. The gift to a fallen Brahmana, that to a thief, that
also to a preceptor that is false, is in vain. The gift to an untruthful
man, to a person that is sinful, to one that is ungrateful, to one that
officiates at sacrifices performed by all classes of people residing in a
village, to one that sells the Vedas, [52] to a Brahmana that cooks for
Sudra, to one that too by birth is a Brahmana but who is destitute of the
occupations of his order, is in vain. The gift to one that has married a
girl after the accession of puberty, to females, to one that sports with
snakes, and to one that is employed in menial offices, is also in vain.
These sixteen kinds of gifts are productive of no merits. That man who
with mind clouded with darkness giveth away from fear or anger, enjoyeth
the merit of such gift while he is in the womb of his mother. The man who
(under other circumstances) maketh gifts unto the Brahmanas, enjoyeth the
fruit thereof while he is in old age. Therefore, O king, the man who
wishes to win the way of heaven, should under all conditions, make gifts
unto Brahmanas of everything that he wishes to give away.'

"Yudhishthira said, 'By what means do Brahmanas, who accept gifts from
all the four orders, save others as well as themselves?"

"Markandeya said, 'By Japa, [53] and Mantras, [54] and Homa [55] and the
study of the Vedas, the Brahmanas construct a Vedic boat [56] wherewith
they save both others and themselves. The gods themselves are pleased
with that man who gratifieth the Brahmanas. Indeed, a man may attain
heaven at the command of a Brahmana. Thou wilt, O king, without doubt
ascend to regions of everlasting bliss, in consequence of thy worship of
the Pitris and the gods, and thy reverence for the Brahmanas, even though
thy body is filled with phlegmatic humours and withal so dull and inert!
He that desires virtue and heaven should adore the Brahmanas. One should
feed Brahmanas with care on occasions of Sraddhas, although those among
them that are cursed or fallen should be excluded. They also should be
carefully excluded that are either excessively fair or excessively black,
that have diseased nails, that are lepers, that are deceitful, that are
born in bastardy of widows or of women having husbands alive; and they
also that support themselves by the profession of arms. That Sraddha
which is censurable, consumeth the performer thereof like fire consuming
fuel. If they that are to be employed in Sraddhas happen to be dumb,
blind, or deaf, care should be taken to employ them along with Brahmanas
conversant with the Vedas. O Yudhishthira, listen now unto whom thou
shouldst give. He that knoweth all the Vedas should give only to that
able Brahmana who is competent to rescue both the giver and himself, for
he, indeed, is to be regarded as able who can rescue both the giver and
himself. O son of Pritha, the sacred fires do not receive such
gratification from libations of clarified butter, from offerings of
flowers and sandal and other perfumed pastes as from the entertainment of
guests. Therefore, do thou strive to entertain guests, O son of Pandu! O
king, they that give unto guests water to wash their feet, butter to rub
over their (tired) legs, light during the hours of darkness, food, and
shelter, have not to go before Yama. The removal (after worship) of the
flowery offerings unto the gods, the removal of the remnants of a
Brahmana's feast, waiting (upon a Brahmana) with perfumed pastes, and the
massaging of a Brahmana's limbs, are, each of them, O foremost of kings,
productive of greater merit than the gift of kine. A person, without
doubt, rescueth himself by the gift of a Kapila cow. Therefore, should
one give away a Kapila cow decked with ornaments unto Brahmanas. O thou
of the Bharata race, one should give unto a person of good lineage and
conversant with the Vedas; unto a person that is poor; unto one leading a
domestic mode of life but burdened with wife and children; unto one that
daily adoreth the sacred fire; and unto one that hath done thee no
service. Thou shouldst always give unto such persons but not to them that
are in affluence. What merit is there, O thou foremost of the Bharata
race, by giving unto one that is affluent? One cow must be given unto one
Brahmana. A single cow must not be given unto many. For if the cow so
given away (unto many) be sold, the giver's family is lost for three
generations. Such a gift would not assuredly rescue the giver nor the
Brahmana that takes it. He who giveth eighty Ratis of pure gold, earneth
the merit of giving away a hundred pieces of gold for ever. He that
giveth away a strong bull capable also of drawing the plough, is
certainly rescued from all difficulties and finally goeth to heaven. He
that giveth away land unto a learned Brahmana, hath all his desires
fulfilled. The tired traveller, with weakened limbs and feet besmeared
with dust, asks for the name of him that may give him food. There are men
who answer him by telling him the name. That wise man who informs these
toil-worn ones of the name of the person who may give them food, is,
without doubt, regarded as equal in merit unto the giver himself of food.
Therefore, abstaining from other kinds of gift, give thou food. There is
no merit (arising out of gifts) that is so great as that of giving food.
The man that according to the measure of his might gives well-cooked and
pure food unto the Brahmanas, acquires, by that act of his, the
companionship of Prajapati (Brahma). There is nothing superior to food.
Therefore, food is regarded as the first and foremost of all things (to
be given away). It hath been said that food itself is Prajapati. And
Prajapati is regarded as the Year. And the Year is sacrifice. And
everything is established in sacrifice, for it is from sacrifice that all
creatures, mobile and immobile, take their origin. For this reason, it
hath been heard by us, food is the foremost of all things. They that give
away lakes and large pieces of water, and tanks and wells, and shelter
and food and they that have sweet words for all, have not to hear the
admonitions of Yama. With him who gives rice, and wealth earned by his
labour, unto Brahmana of good behaviour, the earth is satisfied. And she
poureth upon him showers of wealth. The giver of food walketh first,
after him the speaker of truth and he that giveth unto persons that do
not solicit. But the three go to the same place.'"

Vaisampayana continued, 'Hearing all this, Yudhishthira, along with his
younger brothers, impelled by curiosity, again addressed the high-souled
Markandeya, saying, 'O great Muni, what is the distance of Yama's region
from that of men? What is its measurement? How also do men pass it over?
And by what means? O, tell me all this!'

"Markandeya said, 'O king, O them foremost of virtuous men, this question
of thine appertains to a great mystery. It is sacred and much applauded
by the Rishis. Appertaining as it also does to virtue, I will speak of it
to thee. The distance of Yama's region from the abode of men is, O king,
eighty-six thousand Yojanas! The way is over space, without water, and
very terrible to behold; Nowhere on that road is the shade of a tree,
nowhere any water, and nowhere any resting place in which the traveller,
when fatigued, may rest for some moments. And men and women and all on
earth that have life, are forcibly led along this way by the messengers
of Yama. Those creatures that obey the mandates of the grim king, and
they, O king, that have given horses and other good conveyances unto
Brahmanas, proceed along this way on those animals and vehicles. And they
that have given umbrellas proceed along this way with umbrellas warding
off the sun's rays. And they that have given food, proceed without
hunger, while they that have not given food proceed afflicted with
hunger. And they that have given robes, proceed along this way attired in
robes while they that have given none, proceed naked. And they that have
given gold, proceed in happiness, themselves decked in ornaments. And
they that have given land, proceed with every desire completely
gratified. And they that have given grain, proceed without being
afflicted with any want. And they that have given houses, proceed happily
on cars. And those men that have given something to drink, proceed with
cheerful hearts unafflicted with thirst. And they that have given lights,
proceed happily lighting the way before them. And they that have given
kine, proceed along the way happily, freed from all their sins. And they
that have fasted for a month, proceed on cars drawn by swans. And they
who have fasted for six nights, proceed on cars drawn by peacocks. And, O
son of Pandu, he that fasteth three nights upon only one meal without a
second during this period goeth into a region free from disease and
anxiety. And water hath this excellent property that it produceth
happiness in the region of Yama. And they that give water find for
themselves a river there of the name of Pushpodaka. And the givers of
water on the earth drink cool and ambrosial draughts from that stream.
And they that are of evil deeds have pus ordained for them. Thus, O great
king, that river serveth all purposes. Therefore, O king, adore thou duly
these Brahmanas (that are with thee). Weak in limbs owing to the way he
has walked, and besmeared with the dust of the high-road, the traveller
enquireth for the name of him who giveth food, and cometh in hope to his
house. Adore thou him with reverent attention, for he indeed is a guest,
and he is a Brahmana. The gods with Indra at their head follow him as he
proceedeth. And if he is adored, the gods with Indra become gratified,
and if he is not adored, the celestials with their chief become
cheerless. Therefore, O thou foremost of kings, worship thou these
Brahmanas duly. I have thus spoken to thee upon a hundred subjects. What
dost thou desire to hear from me again?'

"Yudhishthira said, 'O master, conversant thou art with virtue and
morality, and so I desire to repeatedly listen to thee as thou speakest
on sacred subjects appertaining to virtue and morals.'

"Markandeya said, 'O king, I will now speak on another sacred subject
appertaining to eternal interests and capable of washing off all sins.
Listen thou with rapt attention. O thou foremost of the Bharatas, the
merit equal to that of giving away a Kapila cow in (the tirtha called)
Jyeshtha-Pushkara arises from washing the feet of Brahmanas. As long as
the earth remains wet with water which a Brahmana hath touched with his
feet, so long do Pitris drink water of cups made of lotus-leaves. If the
guest is welcomed (with enquiries about his welfare), the deities of fire
become glad; and if he is offered a seat, it is the god of a hundred
sacrifices, who is gratified. If his feet are washed, it is the Pitris
who are delighted; and if he is fed it is Prajapati that is pleased. One
should with collected soul, give a cow when (during her throes) the feet
and head of her calf are visible, before her delivery is complete. A cow
with her calf in the air in course of falling from the uterus to the
earth, is to be regarded as equal to the earth herself. He, therefore,
that giveth away such a cow, reapeth the merit of giving away the earth.
And he that giveth away such a cow, is adored in heaven for as many
thousands of Yugas as there are bristles on the bodies of the animal and
her young one together. And, O Bharata, he that having accepted a thing
in gift giveth it away immediately unto a person that is virtuous and
honest, reapeth very great merit. Without doubt, he reapeth the fruit of
giving away the whole earth to her utmost limits and with her oceans and
seas and caves, her mountains and forests and woods. That Brahmana who
eateth in silence from a plate, keeping his hands between his knees,
succeedeth in rescuing others. And those Brahmanas that abstain from
drink and who are never spoken of by others as having any faults and who
daily read the Samhitas, are capable of rescuing others. Libations of
butter and edible offerings should all be presented to a Brahmana who is
learned in the Vedas. And as libations of clarified butter poured into
fire never go in vain, so gift to virtuous Brahmanas learned in the Vedas
can never go in vain. The Brahmanas have anger for their weapon; they
never fight with arms of iron and steel. Indeed the Brahmanas slay with
anger like Indra slaying the Asuras with his thunder-bolt.

Thus prelection appertaining to virtue and morality is now over. Hearing
this, the Munis of the forest of Naimisha were filled with delight. And
those ascetics were also freed from grief and anger by listening to it.
And they were also purged of all their sins in consequence of this. And,
O king, those human beings that listen to it become freed from the
obligation of rebirth.'

"Yudhishthira said, 'O thou of great wisdom, what purification is there
by which a Brahmana may always keep himself pure? I desire to hear of it
from thee, O thou foremost of all virtuous men!"

"Markandeya answered, 'There are three kinds of purity, viz., purity in
speech, purity in deed, and purity achieved by use of water. He that has
recourse to these three different kinds of purity, attains, without
doubt, to heaven. That Brahmana who adoreth the goddess Sandhya in the
morning and the evening, and who recites meditatively the sacred goddess
Gayatri who is the mother of the Vedas, sanctified by the latter, is
freed from all his sins. Even if he accepts in gift the entire earth with
her oceans, he doth not, on that account, suffer the least unhappiness.
And those heavenly bodies in the sky including the sun that may be
inauspicious and hostile towards him soon become auspicious and
favourable towards him in consequence of these acts of his, while those
stars that are auspicious and favourable become more auspicious and more
favourable in consequence of such conduct of his. And terrible Rakshasas
subsisting on animal food, or gigantic and fierce mien, all become unable
to prevail over a Brahmana who practiseth these purifications. The
Brahmanas are even like blazing fires. They incur no fault in consequence
of teaching, of officiating at sacrifices, and of accepting gifts from
others. Whether the Brahmana be cognisant of the Vedas or ignorant of
them, whether they be pure or impure, they should never be insulted, for
Brahmanas are like fires. As the fire that blazeth up in the place set
apart for the cremation of the dead is never regarded impure on that
account, so the Brahmana, be he learned or ignorant, is always pure. He
is great and a very god! Cities that are adorned with walls and gates and
palaces one after another, lose their beauty if they are bereft of
Brahmanas. That, indeed, O king, is a city where Brahmanas accomplished
in the Vedas, duly observing the duties of their order and possessed of
learning and ascetic merit, reside. O son of Pritha, that spot, be it a
wood or pasture land, where learned Brahmanas reside, hath been called a
city. And that place, O king, becometh a tirtha also. By approaching a
king that offereth protection, as also a Brahmana possessed of ascetic
merit, and by offering worship unto both, a man may purge off his sins
immediately. The learned have said that ablutions in the sacred tirthas,
recitation of the names of holy ones, and converse with the good and
virtuous, are all acts worthy of applause. They that are virtuous and
honest always regard themselves as sanctified by the holy companionship
of persons like themselves and by the water of pure and sacred converse.
The carrying of three staffs, the vow of silence, matted hair on head,
the shaving of the crown, covering one's person with barks and deerskins,
the practice of vows, ablutions, the worship of fire, abode in the woods,
emaciating the body, all these are useless if the heart be not pure. The
indulgence of the six senses is easy, if purity be not sought in the
object of enjoyment. Abstinence, however, which of itself is difficult,
is scarcely easy without purity of the objects of enjoyment. O king of
kings, among the six senses, the mind alone that is easily moved is the
most dangerous! Those high-souled persons that do not commit sins in
word, deed, heart and soul, are said to undergo ascetic austerities, and
not they that suffer their bodies to be wasted by fasts and penances. He
that hath no feeling of kindness for relatives cannot be free from sin
even if his body be pure. That hard-heartedness of his is the enemy of
his asceticism. Asceticism, again, is not mere abstinence from the
pleasures of the world. He that is always pure and decked with virtue, he
that practises kindness all his life, is a Muni even though he may lead a
domestic life. Such a man is purged of all his sins. Fasts and other
penances cannot destroy sins, however much they may weaken and dry up the
body that is made of flesh and blood. The man whose heart is without
holiness, suffers torture only by undergoing penances in ignorance of
their meaning. He is never freed from sins of such acts. The fire he
worshippeth doth not consume his sins. It is in consequence of holiness
and virtue alone that men attain to regions of blessedness, and fasts and
vows become efficacious. Subsistence on fruits and roots, the vow of
silence, living upon air, the shaving of the crown, abandonment of a
fixed home, the wearing of matted locks on the head, lying under the
canopy of heaven, daily fasts, the worship of fire, immersion in water,
and lying on the bare ground,--these alone cannot produce such a result.
They only that are possessed of holiness succeed, by knowledge and deeds,
to conquer disease, decrepitude and death, and acquire a high status. As
seeds that have been scorched by fire do not sprout forth, so the pains
that have been burnt by knowledge cannot effect the soul. This inert body
that is only like a block of wood when destitute of souls, is, without
doubt, short lived like froth in the ocean. He that obtaineth a view of
his soul, the soul that resideth in every body, by help of one or half of
a rhythmic line (of the Vedas), hath no more need for anything. Some
obtaining a knowledge of identity with the Supreme Soul from but two
letters (of the Vedas) and some from hundreds and thousands of rhythmic
lines, acquire salvation, for the knowledge of one's identity with the
Supreme Soul is the sure indication of salvation. The men of old,
distinguished for their knowledge, have said, neither this world nor that
hereafter nor bliss can be his who is disturbed by doubts. And belief of
one's identity with the Supreme Soul is the indication of salvation. He
that knoweth the true meaning of the Vedas, understandeth their true use.
Such a man is affrighted at the Vedic ritual like a man at sight of a
forest conflagration. Giving up dry disputation, have recourse to Sruti
and Smriti, and seek thou, with the aid of thy reason, the knowledge of
the Undecaying One that is without a second. One's search (after this
knowledge) becometh futile from defect of means. Therefore, should one
carefully strive to obtain that knowledge by aid of the Vedas. The Vedas
are the Supreme Soul; they are His body; they are the Truth. The soul
that is bounded by the animal organism is incompetent to know Him in whom
all the Vedas merge. That Supreme Soul, however, is capable of being
known by the pure intellect. The existence of the gods as stated in the
Vedas, the efficacy of acts, and the capacity for action of being
furnished with bodies, are noticeable in every Yuga. Independence of
these and annihilation are to be sought from purity of the senses.
Therefore, the suspension of the function of the senses is the true
fasting. One may attain to heaven by asceticism, one may obtain objects
of enjoyment by the practice of charity and may have his sins purged off
by ablutions in tirthas. But complete emancipation cannot be had except
by knowledge.'"

Vaisampayana continued, "Thus addressed, O great king, by the Rishi,
Yudhishthira of great fame then said, 'O holy one, I desire to listen to
the rules about that charity which is meritorious."

"Markandeya said, 'O great king, O Yudhishthira, the rules about charity
which thou wishest to hear from me are always highly regarded by me.
Listen now to the mysteries of charity as expounded in the sruti and the
smritis! A man that performs a sraddha in the conjunction called
Gajacchaya at a place that is fanned by the leaves of the Aswattha tree
enjoys the fruits thereof, O Yudhishthira, for a hundred thousand kalpas.
O king, he that foundeth a dharmasala and established there a person to
look after all comers, is crowned with the merits of all the sacrifices.
He that giveth away a horse at a tirtha where the current of the river
runneth in a direction opposite to its general course, reapeth merit that
is inexhaustible. The guest that comes to one's house for food is none
other than Indra himself. If he is entertained with food, Indra himself
conferreth on the best merit that is inexhaustible. As men cross seas by
vessels, so are the givers mentioned above are saved from all their sins.
So what is given unto Brahmanas produceth, like gift of curds,
inexhaustible merits. A gift on particular lunations produceth merit that
is twice as much as a gift on other days. That in a particular season
produceth merit ten times greater that in other seasons. That in a
particular year produceth merit a hundred times greater than in other
years. And lastly, a gift on the last day of the last month of the year
produceth merit that is inexhaustible. A gift also that is made while the
Sun is on the solstitial points, one again that is made on the last day
of the Sun's path through Libra, Aries, Gemini, Virgo, and Pisces, a gift
again during eclipses of the Moon and the Sun, produce merit that is
inexhaustible. The learned have also said that gifts made during the
seasons produce merit that is ten times, those made during the change of
seasons, a hundred times--and those made during the days when Rahu is
visible, a thousand times--greater than what is produced by gifts at
other time; while a gift made on the last day of the Sun's course through
Libra and Aries produces merit that knows no diminution. O king, no one
can enjoy landed possessions unless he giveth away land, and no one can
go on cars and vehicles unless he giveth away these. Indeed a person on
rebirth obtaineth the fruition of whatever objects he hath in view at the
time of making a gift to a Brahmana. Gold hath sprung from Fire; the
Earth from Vishnu; and the cows from the Sun. He, therefore, that giveth
away gold, land, and kine attaineth all the regions of Agni, Vishnu, and
the Sun. There is nothing so eternal as a gift. Where, therefore, in the
three worlds is anything that is more auspicious? It is for this, O king,
that they who have great intelligence say that there is nothing higher
and greater in the three worlds than gift!'"



SECTION CC

Vaisampayana said, "Having, O great king, heard from the illustrious
Markandeya the history of the attainment of heaven by the royal sage
Indradyumna, Yudhishthira, that bull of the Bharata race, once more asked
that sinless Muni endued with great ascetic merit and long life, saying,
'Thou knowest, O virtuous one, the entire host of the gods, the Danavas,
and the Rakshasas. Thou art acquainted also with various royal
genealogies and many eternal lines of Rishis! O best of Brahmanas, there
is nothing in this world that thou dost not know! Thou knowest also, O
Muni, many delightful stories about men, Snakes and Rakshasas; about
gods, Gandharvas, and Yakshas, and about Kinnaras and Apsaras! I desire
now to hear from thee, O best of Brahmanas, as to why Kuvalaswa--that
unvanquished king of Ikshavaku's race changed his name, assuming another,
viz., Dhundhumara. O thou best of Bhrigu's line, I desire to know in
detail why the name of Kuvalaswa of great intelligence underwent such a
change!'"

Vaisampayana continued, "Thus addressed by Yudhishthira, the great Muni
Markandeya, O Bharata, then began the history of Dhundhumara!"

Markandeya said, 'O royal Yudhishthira, listen to me, I will tell thee
all! The story of Dhundhumara is a moral one. Listen to it then! Listen
now, O king, to the story of how the royal Kuvalaswa of Ikshvaku's race
came to be known as Dhundhumara. O son, O Bharata, there was a celebrated
Rishi of the name of Utanka and, O thou of the Kuru race, Utanka had his
hermitage in a delightful wilderness. And, O great king, the Rishi Utanka
underwent ascetic austerities of the severest kind and the lord Utanka
underwent those penances for numberless years with the object of
obtaining the favours of Vishnu, and gratified with his penances that
illustrious Lord presented himself before Utanka. And beholding the
Deity, the Rishi in all humility began to gratify him with many hymns,
and Utanka said, 'O thou of great effulgence all creatures with the gods,
Asuras and human beings, all things that are mobile or immobile, even
Brahma himself, the Vedas, and all things that are capable of being
known, have, O lord, been created by thee! The firmament is thy head, O
god, and the sun and the moon are thy eyes! And, O Unfading One, the
winds are thy breath and fire thy energy! The directions of the horizon
constitute thy arms and the great ocean thy stomach! And, O god, the
hills and mountains constitute thy thigh and the sky thy hips, O slayer
of Madhu! The earth constitutes thy feet, and the plants the bristles on
thy body. And, O lord, Indra and Soma and Agni and Varuna, indeed all the
gods, the Asuras and the great Snakes all wait upon thee with humility,
adoring thee with various hymns! O Lord of the Universe, created things
are pervaded by thee. The great Rishis of high energy and ever plunged in
ascetic meditation, always adore thee. When thou art gratified, the
universe is in peace. And when thou art angry, terror pervadeth every
soul. Thou art, O Lord, the great dispeller of all terrors and thou art
the One Supreme Male Being! Thou art the cause of happiness of both gods
and human beings! And, O Lord, by three steps of thine thou didst cover
the three worlds! And it was by thee that the Asuras in the height of
their power were destroyed! It is owing to thy prowess, O God, that the
celestials obtained peace and happiness and, O thou of great effulgence,
it was the anger that destroyed hundred great Daitya chiefs. Thou art the
Creator and destroyer of all creatures in the world. It is by adoring
thee that the gods have obtained happiness. It was thus, O Yudhishthira,
that the high-souled Utanka praised the Lord of the senses. And Vishnu,
therefore, said unto Utanka, 'I am gratified with thee. Ask thou the boon
that thou desirest.' And Utanka said, 'This indeed hath, been a great
boon to me, in that I have been able to behold Hari, that eternal Being,
that divine Creator, that Lord of the universe!" Thus addressed Vishnu
said, 'I am gratified with this absence of all desires on thy pail and
with thy devotion, O thou best of men! But, O Brahmanas, O regenerate
one, thou shouldst of a certainty accept some boon from me! Thus
requested by Hari to accept a boon Utanka then, O thou best of Bharatas,
with joined hands begged a boon saying, 'O illustrious one, O thou of
eyes like lotus leaves, if thou hast been gratified with me, then let my
heart always rest on virtue, truth, and self-content. And, O Lord, let my
heart always turn to thee in devotion.' And hearing these words of
Utanka, the holy one said, 'O regenerate one, all this shall happen to
thee through my grace. And there will also appear in thee a yoga power
endued with which thou shalt achieve a great thing for the dwellers of
Heaven, as also for the triple world. Even now a great Asura of the name
of Dhundhu is undergoing ascetic penances of fierce austerity with the
object of destroying the triple world. Hear now as to who will slay that
Asura. O son, there will appear a king of invincible energy and great
prowess and he will be born in the race of Ikshvaku and will be known by
the name of Vrihadaswa who will have a son of the name of Kuvalaswa
endued with great holiness and self-control and celebrity. And that best
of kings will be furnished with yoga power springing from me and urged
and commended by thee, O regenerate Rishi, that king will be the slayer
of the Asura Dhundhu.' And having said these words unto that Brahmana,
Vishnu disappeared there and then."



SECTION CCI

Markandeya said, "O king, after the death of Ikshvaku, a highly virtuous
king of the name of Sasada, ascending the throne of Ayodhya ruled this
earth. And from Sasada was descended Kakutstha of great energy. And
Kakutshta had a son of name Anenas. And Anenas had a son named Prithu and
Prithu had a son named Viswagaswa and from Viswagaswa sprang Adri and
from Adri sprang Yuvanaswa and from Yuvanaswa sprang Sravastha and it was
by this Sravastha that the city called Sravasthi was built and from
Sravastha was descended Vrihadaswa and from Vrihadaswa sprang Kuvalaswa
and Kuvalaswa had twentyone thousand sons and all these sons were fierce
and powerful and skilled in learning. And Kuvalaswa excelled his father
in every quality. And when the time came, his father Vrihadaswa installed
him--the brave and highly virtuous Kuvalaswa--on the throne. And having
thus made over the royal dignity to his son, that slayer of foes--king
Vrihadaswa of great intelligence--retired into the woods for asceticism."

"Markandeya continued, 'O king, when the royal sage Vrihadaswa was about
to retire into the woods, that best of Brahmanas, Utanka heard of it. And
Utanka who was possessed of great energy and immeasurable soul,
approached that foremost of all wielders of weapons and best of men. And
approaching him, the Rishis began to persuade him to give up asceticism.
And Utanka said, 'O king, to protect (the people) is thy duty. It
behoveth thee to do that duty of thine. Let us be free from all anxiety
through thy grace. Possessed as thou art of a great soul, protected by
thee, the earth will be freed from all dangers. Therefore, it behoveth
thee, not to retire into the woods. Great merit attaches to the act of
protecting people in this world. Such merit can never be acquired in the
woods. Let not thy heart, therefore, turn to this course. The merit,
great king, that was acquired in days of old by great royal sages by
protecting their subjects was so great that nothing equal to it could be
seen. The king should always protect his subjects. It behoveth thee,
therefore, to protect thy people. O lord of the earth, I cannot (at
present) perform my ascetic devotions peacefully. Close to my asylum
there is a sea of sands known by the name of Ujjalaka. And it occupies a
level country and is without any water. And it extends many yojanas in
length and breadth and in that desert dwells a chief of the Danavas
called Dhundhu by name. And Dhundhu is the son of Madhu and Kaitabha, and
is fierce and terrible and possessed of great prowess. And endued with
immeasurable energy, that Danava, O king, dwelleth under the ground, and,
O king, it behoveth thee to retire into the woods, having first slain
that Asura. That Asura is now lying still in the observance of an ascetic
penance of great austerity and, O king, the object he hath in view is
sovereignty over the celestials as also of the three worlds. And, O king,
having, obtained a boon from the Grandsire of all creatures, that Asura
hath become incapable of being slain by the gods and Daityas and
Rakshasas and Gandharvas. Slay though him, O king, and blessed be thou
and let not thy heart turn to any other course. By slaying him thou wilt
without doubt, achieve a great thing and thou wilt also obtain eternal
and undying fame. And O king, when at the end of every year that wicked
Asura lying covered with sands, wakes up and begins to breathe, then the
whole earth with her mountains, forests and woods begins to tremble. And
his breath raiseth up clouds of sands, and shroudeth the very sun, and
for seven days continually the earth tremble all over, and sparks and
flames of fire mixed with smoke spread far around and for all this, O
king, I cannot rest in peace in my asylum. Slay thou him, O king, for the
good of the world. Indeed, when that Asura is slain the triple world will
be in peace and happiness. That thou art competent, O king, to slay that
Asura, I fully believe. Thy energy will be enhanced by Vishnu with the
addition of his own. In days of old, O king, Vishnu gave this boon that
the king who should slay this fierce and great Asura would be pervaded by
the invincible energy of Vishnu himself. Bearing that invincible
Vaishnava energy in thyself, slay thou, O great king, that Daitya of
fierce prowess. Possessed as Dhundhu is of mighty energy, no one, O king,
that is endued with small energy himself will be capable of consuming
him, even if he were to strive for a hundred years.'"



SECTION CCII

"Markandeya said, 'Thus addressed by Utanka, that unvanquished royal
sage, with joined hands, O thou foremost of the Kuru race, replied unto
Utanka, saying, 'This visit of thine, O Brahmana, will not be in vain.
This my son, O holy one, known by the name of Kuvalaswa is endued with
steadiness and activity. In prowess also he is unequalled on earth.
Without doubt he will accomplish all this that is agreeable to thee,
aided by all his brave sons endued with arms like unto iron maces. Give
me leave to retire, O Brahmana, for I have now given up my weapons.' Thus
addressed by the king, that Muni of immeasurable energy replied unto him,
saying, 'So be it." And the royal sage Vrihadaswa then, having commended
his son to obey the behest of the high-souled Utanka saying, 'Let it be
done by thee,' himself retired into an excellent forest.'

"Yudhishthira said, 'O holy one, O thou possessed of the wealth of
asceticism, who was this Daitya of great energy? Whose son and whose
grandson was he? I desire to know all this; O thou possessed of the
wealth of asceticism I never heard of this mighty Daitya before. I desire
to know all this truly, O holy one, and with all particulars in detail, O
thou of great wisdom and ascetic wealth!'

"Markandeya said, 'O monarch, know everything as it happened, O ruler of
men, as I narrate the particulars truly, O thou of great wisdom! When the
world became one broad expanse of water and creatures mobile and immobile
were destroyed, when, O bull of the Bharata race, the entire creation
came to its end. He who is the Source and Creator of the Universe, viz.,
the Eternal and unfading Vishnu, He who is called by Munis crowned with
ascetic success as the Supreme Lord of the Universe, that Being of great
holiness, then lay in Yoga sleep on the wide hood of the Snake Sesha of
immeasurable energy, and the Creator of the Universe, that highly-blessed
and holy Hari, knowing no deterioration, lay on the hood of that Snake
encircling the whole Earth and as the Deity lay asleep on that bed, a
lotus, endued with great beauty and effulgence equal unto that of the
Sun, sprang from his navel. And from that lotus possessed of effulgence
like unto the Sun's, sprang the Grandsire Brahma, that lord of the worlds
who is the four Vedas, who hath four forms and four faces, who is
invincible in consequence of his own energy and who is endued with mighty
strength and great prowess and as the Lord Hari of wondrous frame,
possessed of great lustre and decked with a crown and the Kaustubha gem
and attired in purple silk, lay stretched for many a yojana on that
excellent bed furnished by the hood of the snake itself extending far and
wide, blazing, O king, in his beauty and the lustre of his own body like
a thousand Suns concentrated in one mass. He was beheld some time after
by two Danavas of great prowess named Madhu and Kaitabha and beholding
Hari (in that posture) and the Grandsire with eyes like lotus-leaves
seated on that lotus, both Madhu and Kaitabha wandered much and they
began to terrify and alarm Brahma of immeasurable prowess, and the
illustrious Brahma alarmed by their continued exertions trembled on his
seat, and at his trembling the stalk of the lotus on which he was seated
began to tremble and when the lotus-stalk trembled, Kesava awoke. And
awakened from his slumber, Govinda beheld those Danavas of mighty energy,
and beholding them the Deity said unto them, 'Welcome, ye mighty ones! I
am gratified with you! Therefore, I will grant you excellent boons!' And
thereupon both those proud and mighty Danavas, O king, laughingly replied
unto Hrishikesa, saying, 'Ask boons of us, O Divine one! O thou that art
the Supreme Deity, we are disposed to grant thee a boon. Indeed, we will
grant thee a boon! Therefore, ask thou of us anything that cometh to thy
mind.' Thus addressed by them the holy one spoke, 'Ye brave ones, I will
accept a boon from you. There is a boon that I desire. Both of you are
possessed of mighty energy. There is no male person like unto any of you.
O ye of unbaffled prowess, submit ye to be slain by me. Even that is what
I desire to accomplish for the good of the world.' Hearing these words of
the Deity, both Madhu and Kaitabha said, 'We have never before spoken an
untruth; no, not even in jest; what shall we say of other occasions! O
thou foremost of male Beings, know that we have ever been firm in truth
and morality. In strength, in forms, in beauty, in virtue, in asceticism,
in charity, in behaviour, in goodness, in self control, there is no one
equal unto either of us. A great danger, O Kesava, hath approached us.
Accomplish thou, therefore, what thou hast said. No one can prevail over
Time. But, O Lord, there is one thing that we desire to be done by thee.
O thou best and foremost of all Deities, thou must slay us at a spot that
is absolutely uncovered. And, O thou of excellent eyes, we also desire to
become thy sons. This is the boon that we desire, know then, O chief of
the gods! Let not that O Deity, be false which thou hadst at first
promised to us.' The Holy One then replied unto them saying, 'Yes, I will
do as ye desire. Everything will be as ye wish!'

"Markandeya continued, 'Then Govinda began to reflect but uncovered space
found he none and when he could not discover any spot that was uncovered
on earth or in the sky, that foremost Deity then beheld his thighs to be
absolutely uncovered. And there, O king, the illustrious Deity cut off
the heads of Madhu and Kaitabha with his keenedged discus!'"



SECTION CCIII

"Markandeya said, 'The illustrious Dhundhu, O king, was the son of Madhu
and Kaitabha, and possessed of great energy and prowess, he underwent
ascetic penances of great austerity and he stood erect on one leg and
reduced his body to a mass of only veins and arteries, and Brahma,
gratified with him, gave him a boon. And the boon he had asked of the
lord Prajapati was in these words, 'Let no one among the gods, the
Danavas, the Rakshas, the Snakes, the Gandharvas and the Rakshasas be
capable of slaying me. Even this is the boon that I ask of thee.' And the
Grandsire replied unto him saying, 'Let it be as thou wishest. Go thy
way.' And thus addressed by the Grandsire, the Danava placed the feet of
the Deity on his head and having thus touched with reverence the Deity's
feet he went away and possessed of mighty energy and prowess. Dhundhu,
having obtained the boon hastily approached Vishnu remembering the death
of his father at the hands of that Deity, and the wrathful Dhundhu having
vanquished the gods with the Gandharvas began to distress all the
celestials with Vishnu at their head. And at last O bull of the Bharata
race, that wicked souled Asura arriving at a sea of sands known by the
name of Ujjalaka, began to distress to the utmost of his might the asylum
of Utanka. And endued with fierce energy, Dhundhu, the son of Madhu and
Kaitabha, lay in his subterranean cave underneath the sands in the
observance of fierce ascetic and severe austerities with the object of
destroying the triple world, and while the Asura lay breathing near the
asylum of Utanka that Rishi possessed of the splendour of fire, king
Kualaswa with his troops, accompanied by the Brahmana Utanka, as also by
all his sons set out for that region, O bull of the Bharata race! And
after that grinder of foes, the royal Kuvalaswa, had set out, accompanied
by his twenty-one thousand sons all of whom were exceedingly powerful,
the illustrious Lord Vishnu filled him with his own energy at the command
of Utanka and impelled by the desire of benefiting the triple world and
while that invincible hero was proceeding on his way and loud voice was
heard in the sky repeating the words, 'This fortunate and unslayable one
will become the destroyer of Dhundhu to-day.' And the gods began to
shower upon him celestial flowers. And the celestial kettle drums began
to sound their music although none played upon them. And during the march
of that wise one, cool breezes began to blow and the chief of the
celestials poured gentle showers wetting the dust on the roads and, O
Yudhishthira, the cars of the celestials could be seen high over the spot
where the mighty Asura Dhundhu was. The gods and Gandharvas and great
Rishis urged by curiosity, came there to behold the encounter between
Dhundhu and Kuvalaswa and, O thou of the Kuru race, filled by Narayana
with his own energy, king Kuvalaswa, aided by his sons, soon surrounded
that sea of sands and the king ordered that wilderness to be excavated
and after the king's sons had excavated that sea of sands for seven days,
they could see the mighty Asura Dhundhu. And, O bull of the Bharata race,
the huge body of that Asura lay within those sands, effulgent in its own
energy like the Sun himself. And Dhundhu, O king, was lying covering the
western region of the desert and surrounded on all sides by the sons of
Kuvalaswa, the Danava was assaulted with sharp-pointed shafts and maces
and heavy and short clubs and axes and clubs, with iron spikes and darts
and bright and keen-edged swords, and thus assaulted, the mighty Danava
rose from his recumbent posture in wrath. And enraged, the Asura began to
swallow those various weapons that were hurled at him and he vomited from
his mouth fiery flames like unto those of the fire called Samvarta that
appeareth at the end of the Yuga and by those flames of his, the Asura
consumed all the sons of the king and, O tiger among men, like the Lord
Kapila of old consuming the sons of king Sagara, the infuriated Asura
overwhelming the triple world with the flames vomited from his mouth,
achieved that wonderful feat in a moment. And, O thou best of the
Bharatas, when all those sons of king Kuvalaswa were consumed by the fire
emitted by the Asura in wrath, the monarch, possessed as he was of mighty
energy, then approached the Danava who, like unto a second Kumbhakarna of
mighty energy, had come to the encounter after waking from his slumbers.
From the body of the king, O monarch, then began to flow a mighty and
copious stream of water and that stream soon extinguished, O king, the
fiery flames emitted by the Asura. And, O great king, the royal
Kuvalaswa, filled with Yoga force, having extinguished those flames by
the water that issued from his body, consumed that Daitya of wicked
prowess with the celebrated weapon called Brahma for relieving the triple
world of its fears, and the royal sage Kuvalaswa, having consumed that
great Asura, that foe of the celestials and slayer of all enemies, by
means of that weapon became like unto a second chief of the triple world
and the high-souled king Kuvalaswa having slain the the Asura Dhundhu,
became from that time known by the name of Dhundhumara and from that time
he came to be regarded as invincible in battle, and the gods and the
great Rishis who had come to witness that encounter were so far gratified
with him that they addressed him saying, 'Ask thou a boon of us!' And
thus solicited by the gods, the king bowed to them and filled with joy,
the king said unto them, with joined hands these words, 'Let me be always
able to give wealth unto superior Brahmanas! Let me be invincible as
regards all foes! Let there be friendship between myself and Vishnu! Let
me have no ill-feeling towards any creature! Let my heart always turn to
virtue! And let me (finally) dwell in heaven for ever!' And the gods and
the Rishis and Utanka, hearing this were exceedingly gratified and all of
them said, 'Let it be as thou wishest!' And, O king, having also blessed
him with many other speeches, the gods and the great Rishis then went
away to their respective abodes. And, O Yudhishthira, after the slaughter
of all his sons, king Kuvalaswa had still three sons left, and, O thou of
the Bharata race, they were called Dridaswa and Kapilaswa and Chandraswa.
It is from them, O king, that the illustrious line of kings belonging to
Ikshvaku's race, all possessed of immeasurable prowess, hath sprung.

"It was thus, O best of king, that that great Daitya of the name Dhundhu,
the son of Madhu and Kaitabha was slain by Kuvalaswa and it was for this
also that king came to be called by the name of Dhundhumara. And indeed,
the name he assumed was no empty one but was literally true.

"I have now told thee all that thou hadst asked me, viz., all about that
person in consequence of whose act the story of Dhundhu's death hath
become famous. He that listeneth to this holy history connected with the
glory of Vishnu, becometh virtuous and obtaineth children. By listening
to this story on particular lunations, one becometh blessed with long
life and great good fortune. And freed from every anxiety one ceaseth to
have any fear of diseases."



SECTION CCIV

Vaisampayana said, "O thou foremost of the Bharata race, king Yudhisthira
then asked the illustrious Markandeya a difficult question about
morality, saying, 'I desire to hear, O holy one, about the high and
excellent virtue of women. I desire to hear from thee, O Brahmana,
discourse about the subtle truths of morality. O regenerate Rishi, O best
of men, the Sun, the Moon, the Wind, the Earth, the Fire, the father, the
mother, the preceptor--these and other objects ordained by the gods,
appear to us as Deities embodied! All these that are reverend ones are
worthy of our best regard. So also is the woman who adoreth one lord. The
worship that chaste wives offer unto their husbands appeareth to me to be
fraught with great difficulty. O adorable one, it behoveth thee to
discourse to us of the high and excellent virtue of chaste wives--of
wives who restraining all their senses and keeping their hearts under
complete control regard their husbands as veritable gods. O holy and
adorable one, all this appears to me to be exceedingly difficult of
accomplishment. O regenerate one, the worship that sons offer to their
mothers and fathers and that wives offer to their husbands, both seem to
me to be highly difficult. I do not behold anything that is more
difficult than the severe virtue of chaste women. O Brahmana, the duties
that women of good behaviour discharge with care and the conduct that is
pursued by good sons towards their fathers and mothers appear to me to be
most difficult of performance. Those women that are each devoted to but
one lord, they that always speak the truth, they that undergo a period of
gestation for full ten months--there is nothing, O Brahmana, that is more
difficult than that is done by these. O worshipful one, women bring forth
their offspring with great hazard to themselves and great pain and rear
their children, O bull among Brahmanas, with great affection! Those
persons also who being always engaged in acts of cruelty and there by
incurring general hatred, succeed yet in doing their duties accomplish
what, in my opinion, is exceedingly difficult. O regenerate one, tell me
the truths of the duties of the Kshatriya order. It is difficult, O
twice-born one, for those high-souled ones to acquire virtue who by the
duties of their order are obliged to do what is cruel. O holy one, thou
art capable of answering all questions; I desire to hear thee discourse
on all this. O thou foremost of Bhrigu's race, I desire to listen to all
this, waiting respectfully on thee, O thou of excellent vows!'

"Markandeya said, 'O thou foremost of the Bharata race, I will discourse
to thee on all this truly, however difficult of answer thy question may
be. Listen to me, therefore, as I speak unto thee. Some regard the mother
as superior and some the father. The mother, however, that bringeth forth
and some the father. The mother, however, that bringeth forth and reareth
up offspring what is more difficult. Fathers also, by ascetic penances by
worship of the gods, by adorations addressed to them, by bearing cold and
heat, by incantations and other means desire to have children. And having
by these painful expedients obtained children that are so difficult of
acquisition, they then, O hero, are always anxious about the future of
their sons and, O Bharata, both the father and the mother desire to see
in their sons fame and achievements and prosperity and offspring and
virtue. That son is virtuous who realises these hopes of his parents.
And, O great king, that son with whom the father and the mother are
gratified, achieveth eternal fame and eternal virtue both here and
thereafter. As regards women again, neither sacrifice nor sraddhas, nor
fasts are of any efficacy. By serving their husbands only they can win
heaven. O king, O Yudhishthira, remembering this alone, listen thou with
attention to the duties of chaste women."



SECTION CCV

"Markandeya said, 'There was, O Bharata, a virtuous ascetic of the name
of Kausika and endued with wealth of asceticism and devoted to the study
of the Vedas, he was a very superior Brahmana and that best of Brahmanas
studied all the Vedas with the Angas and the Upanishadas and one day he
was reciting the Vedas at the foot of a tree and at that time there sat
on the top of that tree a female crane and that she-crane happened at
that time to befoul the Brahmana's body and beholding that crane the
Brahmana became very angry and thought of doing her an injury and as the
Brahmana cast his angry glances upon the crane and thought also of doing
her an injury, she fell down on the ground and beholding the crane thus
fallen from the tree and insensible in death, the Brahmana was much moved
by pity and the regenerate one began to lament for the dead crane saying,
'Alas, I have done a bad deed, urged by anger and malice!'

"Markandeya continued, 'Having repeated these words many times, that
learned Brahmana entered a village for procuring alms. And, O bull of the
Bharata race, in course of his eleemosynary round among the houses of
persons of good lineage, the Brahmana entered one such house that he knew
from before. And as he entered the house, he said, 'Give'. And he was
answered by a female with the word, 'Stay'. And while the housewife was
engaged, O king, in cleaning the vessel from which alms are given, her
husband, O thou best of the Bharatas, suddenly entered the house, very
much afflicted with hunger. The chaste housewife beheld her husband and
disregarding the Brahmana, gave her lord water to wash his feet and face
and also a seat and after that the black-eyed lady, placing before her
lord savoury food and drink, humbly stood beside him desirous of
attending to all his wants. And, O Yudhishthira, that obedient wife used
every day to eat the orts of her husband's plate and, always conducting
herself in obedience to the wishes of the lord, that lady ever regarded
her husband, and all her heart's affections inclined towards her lord. Of
various and holy behaviour and skilful in all domestic duties and
attentive to all her relatives, she always did what was agreeable and
beneficial to her husband and she also, with rapt senses attended to the
worship of the gods and the wants of guests and servants and her
mother-in-law and father-in-law.

"And while the lady of handsome eyes was still engaged in waiting upon
her lord, she beheld that Brahmana waiting for alms and beholding him,
she remembered that she had asked him to wait. And remembering all this,
she felt abashed. And then that chaste woman possessed of great fame,
took something for alms and went out, O thou foremost of the Bharatas,
for giving it unto that Brahmana. And when she came before him, the
Brahmana said, 'O best of women, O blessed one, I am surprised at thy
conduct! Having requested me to wait saying, 'Stay' thou didst not
dismiss me!'

"Markandeya continued, 'O lord of men beholding that Brahmana filled with
wrath and blazing with his energy, that chaste woman began to conciliate
him and said, 'O learned one, it behoveth thee to forgive me. My husband
is my supreme god. He came hungry and tired and was being served and
waited upon by me.' Hearing this, the Brahmana said, 'With thee Brahmanas
are not worthy of superior regard. Exaltest thou thy husband above them?
Leading a domestic life, dost thou disregard Brahmanas? Indra himself
boweth down unto them, what shall I say of men on earth. Proud woman,
dost thou not know it, hast thou never heard it, that the Brahmanas are
like fire and may consume the entire earth?' At these words of that
Brahmana the woman answered, 'I am no she-crane, O regenerate Rishi! O
thou that art endued with the wealth of asceticism, cast off this anger
of thine. Engaged as thou are, what canst thou do to me with these angry
glances of thine? I do not disregard Brahmanas. Endued with great energy
of soul, they are like unto the gods themselves. But, O sinless one, this
fault of mine it behoveth thee to forgive. I know the energy and high
dignity of Brahmanas that are possessed of wisdom. The waters of the
ocean have been made brackish and undrinkable by the wrath of the
Brahmanas. I know also the energy of Munis of souls under complete
control and endued with blazing ascetic merit. The fire of their wrath to
this day hath not been extinguished in the forest of Dandaka. It was for
his having disregarded the Brahmanas that the great Asura--the wicked and
evil-minded Vatapi was digested when he came in contact with Agastya. It
hath been heard by us that the powers and merits of high-souled Brahmanas
are great. But, O Brahmana, as regenerate ones of high souls are great in
wrath, so are they equally great in forgiveness. Therefore, O sinless
one, it behoveth thee to forgive me in the matter of this my offence. O
Brahmana, my heart inclineth to that merit which springeth from the
service of my husband, for I regard my husband as the highest among all
the gods. O best of Brahmanas, I practise that virtue which consists in
serving my husband whom I regard as the highest Deity. Behold, O
regenerate one, the merit that attaches to the service of one's husband!
I know that thou hast burnt a she-crane with thy wrath! But, O best of
regenerate ones, the anger that a person cherishes is the greatest of
foes which that person hath. The gods know him for a Brahmana who hath
cast off anger and passion. The gods know him for a Brahmana who always
speaketh the truth here, who always gratifieth his preceptor, and who,
though injured himself, never returneth the injury. The gods know him for
a Brahmana who hath his senses under control, who is virtuous and pure
and devoted to the study of the Vedas, and who hath mastery over anger
and lust. The gods know him for a Brahmana who, cognisant of morals and
endued with mental energy, is catholic in religion and looketh upon all
equal unto himself. The gods know him for a Brahmana who studieth himself
and teacheth others, who performeth sacrifices himself and officiateth at
the sacrifices of others, and who giveth away to the best of his means.
The gods know that bull among the regenerate ones for a Brahmana who,
endued with liberality of soul, practiseth the Brahmacharya vow and is
devoted to study,--in fact who is vigilantly devoted to the study of the
Vedas. Whatever conduceth to the happiness of the Brahmanas is always
recited before these. Ever taking pleasure in truth, the hearts of such
men never find joy in untruth. O thou best of regenerate ones, it hath
been said that the study of the Vedas, tranquillity of soul, simplicity
of behaviour, and repression of the senses, constitute the eternal duties
of the Brahmana. Those cognisant with virtue and morals have said that
truth and honesty are the highest virtue. Virtue that is eternal is
difficult of being understood. But whatever it is, it is based on truth.
The ancients have declared that virtue dependeth on sruti. But, O
foremost of regenerate ones, virtue as exposed in sruti appears to be of
various kinds. It is, therefore, too subtle of comprehension. Thou, O
holy one, art cognisant of virtue, pure, and devoted to the study of the
Vedas. I think, however, O holy one, that thou dost not know what virtue
in reality is. Repairing to the city of Mithila, enquire thou of a
virtuous fowler there, if indeed, O regenerate one, thou art not really
acquainted with what constitutes the highest virtue. There liveth in
Mithila a fowler who is truthful and devoted to the service of his
parents and who hath senses under complete control. Even he will
discourse to thee on virtue. Blessed be thou, O best of regenerate ones,
if thou likest, repair thither. O faultless one, it behoveth thee to
forgive me, if what I have said be unpalatable, for they that are
desirous of acquiring virtue are incapable of injuring women!'

"At these words of the chaste woman, the Brahmana replied, saying, 'I am
gratified with thee. Blessed be thou; my anger hath subsided, O beautiful
one! The reproofs uttered by thee will be of the highest advantage to me.
Blessed be thou, I shall now go and accomplish what is so conducive, O
handsome one, to my benefit!'

"Markandeya continued, 'Dismissed by her, Kausika, that best of
regenerate ones, left her house, and, reproaching himself, returned to
his own abode.'"



SECTION CCVI

"Markandeya said, 'Continually reflecting upon that wonderful discourse
of the woman, Kausika began to reproach himself and looked very much like
a guilty person and meditating on the subtle ways of morality and virtue,
he said to himself, 'I should accept with reverence what the lady hath
said and should, therefore, repair to Mithila. Without doubt there
dwelleth in that city a fowler of soul under complete control and fully
acquainted with the mysteries of virtue and morality. This very day will
I repair unto that one endued with wealth of asceticism for enquiring of
him about virtue.' His faith in her was assured by her knowledge of the
death of the she-crane and the excellent words of virtuous import she had
uttered. Kausika thus reflecting with reverence upon all she had said,
set out for Mithila, filled with curiosity. And he traversed many forests
and villages and towns and at last reached Mithila that was ruled over by
Janaka and he beheld the city to be adorned with the flags of various
creeds. And he beheld that beautiful town to be resounding with the noise
of sacrifices and festivities and furnished with splendid gateways. It
abounded with palatial residences and protected by walls on all sides; it
had many splendid buildings to boast of. And that delightful town was
also filled with innumerable cars. And its streets and roads were many
and well-laid and many of them were lined with shops. And it was full of
horses and cars and elephants and warriors. And the citizens were all in
health and joy and they were always engaged in festivities. And having
entered that city, that Brahmana beheld there many other things.

And there the Brahmana enquired about the virtuous fowler and was
answered by some twice-born persons. And repairing to the place indicated
by those regenerate ones, the Brahmana beheld the fowler seated in a
butcher's yard and the ascetic fowler was then selling venison and
buffalo meat and in consequence of the large concourse of buyers gathered
round that fowler, Kausika stood at a distance. But the fowler,
apprehending that the Brahmana had come to him, suddenly rose from his
seat and went to that secluded spot where the Brahmana was staying and
having approached him there, the fowler said, 'I salute thee, O holy one!
Welcome art thou, O thou best of Brahmanas! I am the fowler. Blessed be
thou! Command me as to what I may do for thee. The word that the chaste
woman said unto thee, viz., Repair thou to Mithila, are known to me. I
also know for what purpose thou hast come hither.' Hearing these words of
the fowler that Brahmana was filled with surprise. And he began to
reflect inwardly, saying, 'This indeed, is the second marvel that I see!'
The fowler then said unto the Brahmana, saying, 'Thou art now standing in
place that is scarcely proper for thee, O sinless one. If it pleasest
thee, let us go to my abode, O holy one!'

"Markandeya continued, 'So be it,' said the Brahmana unto him, gladly.
And thereupon, the fowler proceeded towards his home with the Brahmana
walking before him. And entering his abode that looked delightful, the
fowler reverenced his guest by offering him a seat. And he also gave him
water to wash his feet and face. And accepting these, that best of
Brahmanas sat at his ease And he then addressed the fowler, saying, 'It
seems to me that this profession doth not befit thee. O fowler, I deeply
regret that thou shouldst follow such a cruel trade.' At these words of
the Brahmana the fowler said, 'This profession is that of my family,
myself having inherited it from my sires and grandsires. O regenerate
one, grieve not for me owing to my adhering to the duties that belong to
me by birth. Discharging the duties ordained for me beforehand by the
Creator, I carefully serve my superiors and the old. O thou best of
Brahmanas! I always speak the truth, never envy others; and give to the
best of my power. I live upon what remaineth after serving the gods,
guests, and those that depend on me. I never speak ill of anything, small
or great. O thou best of Brahmanas, the actions of a former life always
follow the doer. In this world there are three principal professions,
viz., agriculture, rearing of cattle, and trade. As regards the other
world, the three Vedas, knowledge, and the science of morals are
efficacious. Service (of the other three orders) hath been ordained to be
the duty of the Sudra. Agriculture hath been ordained for the Vaisyas,
and fighting for the Kshatriyas, while the practice of the Brahmacharya
vow, asceticism, recitation of mantras, and truthfulness have been
ordained for the Brahmanas. Over subjects adhering to their proper
duties, the king should rule virtuously; while he should set those
thereto that have fallen away from the duties of their order. Kings
should ever be feared, because they are the lords of their subjects. They
restrain those subjects of theirs that fall away from their duties as
they restrain the motions of the deer by means of their shafts. O
regenerate Rishi, there existeth not in the kingdom of Janaka a single
subject that followeth not the duties of his birth. O thou best of the
Brahmanas, all the four orders here rigidly adhere to their respective
duties. King Janaka punisheth him that is wicked, even if he be his own
son; but never doth he inflict pain on him that is virtuous. With good
and able spies employed under him, he looketh upon all with impartial
eyes. Prosperity, and kingdom, and capacity to punish, belong, O thou
best of Brahmanas, to the Kshatriyas. Kings desire high prosperity
through practice of the duties that belong to them. The king is the
protector of all the four orders. As regards myself, O Brahmana, I always
sell pork and buffalo meat without slaying those animals myself. I sell
meat of animals, O regenerate Rishi, that have been slain by others. I
never eat meat myself; never go to my wife except in her season; I always
fast during the day, and eat, O regenerate one, in the night. Even though
the behaviour of his order is bad, a person may yet be himself of good
behaviour. So also a person may become virtuous, although he may be
slayer of animals by profession. It is in consequence of the sinful acts
of kings that virtue decreaseth greatly, and sin beginneth to prosper.
And when all this taketh place the subjects of the kingdom begin to
decay. And it is then, O Brahmana, that ill-looking monsters, and dwarfs,
and hunch-backed and large-headed wights, and men that are blind or deaf
or those that have paralysed eyes or are destitute of the power of
procreation, begin to take their birth. It is from the sinfulness of
kings that their subjects suffer numerous mischiefs. But this our king
Janaka casteth his eyes upon all his subjects virtuously, and he is
always kind unto them who, on their part, ever adhere to their respective
duties. Regarding myself, I always with good deeds please those that
speak well, as also those that speak ill of me. Those kings that live in
the observance of their own proper duties, who are always engaged in the
practice of acts that are good and honest, who are of souls under
complete control and who are endued with readiness and alacrity, may not
depend upon anything else for supporting their power. Gift of food to the
best of one's power, endurance of heat and cold, firmness in virtue, and
a regard and tenderness for all creatures,--these attributes can never
find place in a person, without an innate desire being present in him of
separating himself from the world. One should avoid falsehood in speech,
and should do good without solicitation. One should never cast off virtue
from lust, from wrath, or from malice. One should never joy immoderately
at a good turn or grieve immoderately at a bad one. One should never feel
depressed when overtaken by poverty, nor when so overtaken abandon the
path of virtue. If at any time one doth what is wrong, he should never do
its like again. One should always urge his soul to the doing of that
which he regardeth as beneficial. One should never return wrong for
wrong, but should act honestly by those that have wronged him. That
wretched man who desireth to do what is sinful, slayeth himself. By doing
what is sinful, one only imitates them that are wicked and sinful,
Disbelieving in virtue they that mock the good and the pure saying,
'There is no virtue' undoubtedly meet with destruction. A sinful man
swelleth up like a leather bag puffed up with wind. The thoughts of these
wretches filled with pride and folly are feeble and unprofitable. It is
the heart, the inner soul, that discovereth the fool like the sun that
discovereth forms during the day. The food cannot always shine in the
world by means of self-praise. The learned man, however, even if he be
destitute of beauty, displayeth his lustre by refraining from speaking
ill of others and well of himself. No example, however, can be met with,
in this world, of a person shining brilliantly on account of attributes
to be found in him in their reputed measure. If one repenteth of a wrong
done by him, that repentance washeth off his sin. The resolution of never
doing it again saveth him from future sin, even as, O thou best of
Brahmanas, he may save himself from sin by any of those expiations
obtained in the scriptures. Even this, O regenerate one, is the sruti
that may be seen in respect of virtue. He that having before been
virtuous, committeth a sin, or committeth it unknowingly may destroy that
sin. For virtue, O Brahmana, driveth off the sin that men commit from
ignorance. A man, after having committed a sin, should cease to regard
himself any longer as a man. No man can conceal his sins. The gods behold
what one does, also the Being that is within every one. He that with
piety and without detraction hideth the faults of the honest and the wise
like holes in his own attire, surely seeketh his salvation. If a man
seeketh redemption after having committed a sin, without doubt he is
purged of all his sins and looketh pure and resplendent like the moon
emerged from the clouds. A man that seeketh redemption is washed of all
his sins, even as the sun, upon rising, dispelleth all darkness. O best
of Brahmanas, it is temptation that constitutes the basis of sin. Men
that are ignorant commit sin, yielding to temptation alone. Sinful men
generally cover themselves with a virtuous exterior, like wells whose
mouths are covered by long grass. Outwardly they seem to possess
self-control and holiness and indulge in preaching virtuous texts which,
in their mouth are of little meaning. Indeed, everything may be noticed
in them except conduct that is truly virtuous!'

"Markandeya continued, 'At these words, O best of men, of the fowler,
that Brahmana endued with great wisdom, then asked the fowler, saying,
'How shall I know what is virtuous conduct? Blessed be thou, I desire to
hear this, O thou foremost of virtuous men, from thee. Therefore, O thou
of exalted soul, tell me all about it truly.' Hearing these words, the
fowler replied, saying, 'O best of Brahmanas, Sacrifices, Gift,
Asceticism, the Vedas, and Truth--these five holy things are ever present
in conduct that is called virtuous. Having subjugated lust and wrath
pride avarice, and crookedness, they that take pleasure in virtue because
it is virtue, are regarded as really virtuous and worthy of the
approbation of persons that are virtuous. These persons who are devoted
to sacrifices; and study of the Vedas have no independent behaviour. They
follow only the practices of the honest and the good. This indeed, is the
second attribute of the virtuous. Waiting upon superiors, Truth, Freedom
from anger, and Gift, these four, O Brahmana, are inseparably connected
with behaviour that is virtuous. For the reputation that a person
acquires by setting his heart on virtuous behaviour and adhering to it
rigidly is incapable of acquisition except by practising the four virtues
named above. The essence of the Vedas is Truth: the essence of Truth is
self-control, and the essence of self-control is abstention from the
pleasures of the world. These all are to be noticed in behaviour that is
virtuous. They that follow those deluded fools that mock the forms of
faith prevailing among men, are dragged into destruction for walking in
such a sinful path. They, however, that are virtuous and engaged in the
observance of vows, who are devoted to the srutis and the virtue of
abstention from the pleasure of the world, they in fact who tread in
virtue's path and follow the true religion, they that are obedient to the
mandates of their preceptors, and who reflect upon the sense of the
scriptures with patience and carefulness,--is these that are said to be
possessed of behaviour that is virtuous; it is these, O Brahmana, that
are said to properly guide their higher intelligence. Forsaking those
that are atheists, those that transgress virtue's limits, those that are
of wicked souls, those that live in sinfulness, betake thyself to
knowledge reverencing those that are virtuous. Lust and temptation are
even like sharks in the river of life; the waters are the five senses. Do
thou cross over to the other side of this river in the boat of patience
and resignation, avoiding the shoals of corporeal existence (repeated
births in this world). The supreme virtue consisting in the exercise of
the intelligent principle and abstraction, when gradually super-added to
virtuous conduct, becomes beautiful like dye on white fabrics.
Truthfulness and abstention from doing injury to any one, are virtues
highly beneficial to all creatures. Of these, that latter is a cardinal
virtue, and is based on truth. Our mental faculties have their proper
play when their foundation is laid in truth, and in the exercise of
virtue truth is of the highest value. Purity of conduct is the
characteristic of all good men. Those that are distinguished for holy
living are good and virtuous. All creatures follow the principles of
conduct which are innate in their nature. The sinful being who has no
control over self acquire lust, anger and other vices. It is the
immemorial rule that virtuous actions are those that are founded on
justice, and it is also ordained by holy men that all iniquitous conduct
is sin. Those who are not swayed by anger, pride, haughtiness and envy,
and those who are quiet and straight-forward, are men of virtuous
conduct. Those who are diligent in performing the rites enjoined in the
three Vedas, who are wise, and of pure and virtuous conduct, who exercise
self-restraint and are full of attention to their superior, are men of
virtuous conduct. The actions and conduct of such men of great power, are
very difficult of attainment. They are sanctified by the purification of
their own actions, and consequently sin in them dies out of itself. This
virtue of good conduct is wonderful, ancient, immutable and eternal; and
wise men observing this virtue with holiness, attain to heaven. These men
who believe in the existence of the Deity, who are free from false pride,
and versed in holy writ, and who respect regenerate (twice-born) men, go
to heaven. Among holy men, virtue is differentiated in three ways--that
great virtue which is inculcated in the Vedas, the other which is
inculcated in the dharmashastras (the minor scriptures), and virtuous
conduct. And virtuous conduct is indicated by acquisition of knowledge,
pilgrimage to sacred places, truthfulness, forbearance, purity and
straight-forwardness. Virtuous men are always kind to all creatures, and
well-disposed towards regenerate men. They abstain from doing injury to
any creature, and are never rude in speech. Those good men who know well
the consequences of the fruition of their good and evil deeds, are
commended by virtuous men. Those who are just and good-natured, and
endowed with virtue, who wish well of all creatures, who are steadfast in
the path of virtue, and have conquered heaven, who are charitable,
unselfish and of unblemished character, who succour the afflicted, and
are learned and respected by all, who practise austerities, and are kind
to all creatures, are commended as such by the virtuous. Those who are
charitably disposed attain prosperity in this world, as also the regions
of bliss (hereafter). The virtuous man when solicited for assistance by
good men bestow alms on them by straining to the utmost, even to the
deprivation of the comforts of his wife and servants. Good men having an
eye to their own welfare, as also virtue and the ways of the world, act
in this way and thereby grow in virtue through endless ages. Good persons
possessing the virtues of truthfulness, abstention from doing injury to
any one, rectitude, abstention from evil towards any one, want of
haughtiness, modesty, resignation, self-restraint, absence of passion,
wisdom, patience, and kindness towards all creatures, and freedom from
malice and lust, are the witnesses of the world. These three are said to
constitute the perfect way of the virtuous, viz., a man must not do wrong
to any body, he must bestow alms, and must always be truthful. Those
high-souled good men of virtuous conduct, and settled convictions, who
are kind to all and are full of compassion, depart with contentment from
this world to the perfect way of virtue. Freedom from malice,
forbearance, peace of mind, contentment, pleasant speech, renunciation of
desire and anger, virtuous conduct and actions regulated according to the
ordinances of holy writ, constitute the perfect way of the virtuous. And
those who are constant in virtue follow these rules of virtuous conduct,
and having reached the pinnacle of knowledge, and discriminating between
the various phases of human conduct, which are either very virtuous or
the reverse, they escape from the great danger. Thus, O great Brahmana,
having introduced the subject of virtuous conduct, have I described to
thee all this, according to my own knowledge and to what I have heard on
the subject."



SECTION CCVII

"Markandeya continued, 'The pious fowler, O Yudhishthira, then said to
that Brahmana, 'Undoubtedly my deeds are very cruel, but, O Brahmana,
Destiny is all-powerful and it is difficult to evade the consequence of
our past actions. And this is the karmic evil arising out of sin
committed in a former life. But, O Brahmana, I am always assiduous in
eradicating the evil. The Deity takes away life, the executioner acts
only as a secondary agent. And we, O good Brahmana, are only such agents
in regard to our karma. Those animals that are slain by me and whose meat
I sell, also acquire karma, because (with their meat), gods and guests
and servants are regaled with dainty food and the manes are propitiated.
It is said authoritatively that herbs and vegetables, deer, birds and
wild animals constitute the food of all creatures. And, O Brahmana, king
Sivi, the son of Usinara, of great forbearance attained to heaven, which
is hard to reach, giving away his own flesh. And in days of yore, O
Brahmana, two thousand animals used to be killed every day in the kitchen
of king Rantideva; and in the same manner two thousand cows were killed
every day; and, O best of regenerate beings, king Rantideva acquired
unrivalled reputation by distributing food with meat every day. For the
performance of the fourmonthly rites animals ought to be sacrificed
daily. 'The sacred fire is fond of animal food,' this saying has come
down to us. And at sacrifices animals are invariably killed by regenerate
Brahmanas, and these animals being purged of sin, by incantation of
hymns, go to heaven. If, O Brahmana, the sacred fire had not been so fond
of animal food in ancient times, it could never have become the food of
any one. And in this matter of animal food, this rule has been laid down
by Munis:--Whoever partakes of animal food after having first offered it
duly and respectfully to the gods and the manes, is not polluted by the
act. And such a man is not at all considered to have partaken of animal
food, even, as a Brahmacharin having intercoursed with his wife during
the menstrual period, is nevertheless considered to be a good Brahmana.
After consideration of the propriety and impropriety of the matter, this
rule has been laid down. King Saudasa, O Brahmana, when under a curse,
often used to prey upon men; what is thy opinion of this matter? And, O
good Brahmana, knowing this to be the consequence of my own actions, I
obtain my livelihood from this profession. The forsaking of one's own
occupation is considered, O Brahmana, to be a sin, and the act of
sticking to one's own profession is without doubt a meritorious act. The
Karma of a former existence never forsakes any creature. And in
determining the various consequences of one's Karma, this rule was not
lost sight of by the Creator. A person having his being under the
influence of evil Karma, must always consider how he can atone for his
Karma, and extricate himself from an evil doom, and the evil Karma may be
expiated in various ways. Accordingly, O good Brahmana, I am charitable,
truthful, assiduous in attending on my superior, full of respect towards
regenerate Brahmanas, devoted to and free from pride and (idle) excessive
talk. Agriculture is considered to be a praiseworthy occupation, but it
is well-known that even there, great harm is done to animal life; and in
the operation of digging the earth with the plough, numberless creatures
lurking in the ground as also various other forms of animal life are
destroyed. Dost thou not think so? O good Brahmana, Vrihi and other seeds
of rice are all living organisms. What is thy opinion on this matter?
Men, O Brahmana, hunt wild animals and kill them and partake of their
meat; they also cut up trees and herbs; but, O Brahmana, there are
numberless living organisms in trees, in fruits, as also in water; dost
thou not think so? This whole creation, O Brahmana, is full of animal
life, sustaining itself with food derived from living organisms. Dost
thou not mark that fish preys upon fish, and that various species of
animals prey upon other species, and there are species the members of
which prey upon each other? Men, O Brahmana, while walking about hither
and thither, kill numberless creatures lurking in the ground by trampling
on them, and even men of wisdom and enlightenment destroy animal life in
various ways, even while sleeping or reposing themselves. What hast thou
to say to this?--The earth and the air all swarm with living organisms,
which are unconsciously destroyed by men from mere ignorance. Is not this
so? The commandment that people should not do harm to any creature, was
ordained of old by men, who were ignorant of the true facts of the case.
For, O Brahmana, there is not a man on the face of this earth, who is
free from the sin of doing injury to creatures. After full consideration,
the conclusion is irresistible that there is not a single man who is free
from the sin of doing injury to animal life. Even the sage, O good
Brahmana, whose vow is to do harm to no creature, doth inflict injury to
animal life. Only, on account of greater needfulness, the harm is less.
Men of noble birth and great qualities perpetrate wicked acts in defiance
of all, of which they are not at all ashamed. Good men acting in an
exemplary way are not commended by other good men; nor are bad men acting
in a contrary way praised by their wicked compeers; and friends are not
agreeable to friends, albeit endowed with high qualities; and foolish
pedantic men cry down the virtues of their preceptors. This reversal of
the natural order of things, O good Brahmana, is seen everywhere in this
world. What is thy opinion as to the virtuousness or otherwise of this
state of things? There is much that can be said of the goodness or
badness of our actions. But whoever is addicted to his own proper
occupation surely acquires great reputation.



SECTION CCVIII

Markandeya continued, "O Yudhishthira, the virtuous fowler, eminent in
pity, then skilfully addressed himself again to that foremost of
Brahmanas, saying, 'It is the dictum of the aged that the ways of
righteousness are subtle, diverse and infinite. When life is at stake and
in the matter of marriage, it is proper to tell an untruth. Untruth
sometimes leads to the triumph of truth, and the latter dwindles into
untruth. Whichever conduces most to the good of all creatures is
considered to be truth. Virtue is thus perverted; mark thou its subtle
ways. O best of virtuous men, man's actions are either good or bad, and
he undoubtedly reaps their fruits. The ignorant man having attained to an
abject state, grossly abuses the gods, not knowing that it is the
consequence of his own evil karma. The foolish, the designing and the
fickle, O good Brahmana, always attain the very reverse of happiness or
misery. Neither learning nor good morals, nor personal exertion can save
them. And if the fruits of our exertion were not dependent on anything
else, people would attain the object of their desire, by simply striving
to attain it.

It is seen that able, intelligent and diligent persons are baffled in
their efforts, and do not attain the fruits of their actions. On the
other hand, persons who are always active in injuring others and in
practising deception on the world, lead a happy life. There are some who
attain prosperity without any exertion. And there are others, who with
the utmost exertion, are unable to achieve their dues. Miserly persons
with the object of having sons born to them worship the gods, and
practise severe austerities, and those sons having remained in the womb
for ten months at length turn out to be very infamous issue of their
race; and others begotten under the same auspices, decently pass their
lives in luxury with heaps of riches and grain accumulated by their
ancestors. The diseases from which man suffer, are undoubtedly the result
of their own karma. They then behave like small deer at the hands of
hunters, and they are racked with mental troubles. And, O Brahmana, as
hunters intercept the flight of their game, the progress of those
diseases is checked by able and skilful physicians with their collections
of drugs. And, the best of the cherishers of religion, thou hast observed
that those who have it in their power to enjoy (the good things of this
earth), are prevented from doing so from the fact of their suffering from
chronic bowel-complaints, and that many others that are strong and
powerful, suffer from misery, and are enabled with great difficulty to
obtain a livelihood; and that every man is thus helpless, overcome by
misery and illusion, and again and again tossed and overpowered by the
powerful current of his own actions (karma). If there were absolute
freedom of action, no creature would die, none would be subject to decay,
or await his evil doom, and everybody would attain the object of his
desire. All persons desire to out distance their neighbours (in the race
of life), and they strive to do so to the utmost of their power; but the
result turns out otherwise. Many are the persons born under the influence
of the same star and the same auspices of good luck; but a great
diversity is observable in the maturity of their actions. No person, O
good Brahmana, can be the dispenser of his own lot. The actions done in a
previous existence are seen to fructify in our present life. It is the
immemorial tradition that the soul is eternal and everlasting, but the
corporeal frame of all creatures is subject to destruction here (below).
When therefore life is extinguished, the body only is destroyed, but the
spirit, wedded to its actions, travels elsewhere.'

"The Brahmana replied, 'O best of those versed in the doctrine of karma,
and in the delivery of discourses, I long to know accurately how the soul
becomes eternal.' The fowler replied, 'The spirit dies not, there being
simply a change of tenement. They are mistaken, who foolishly say that
all creatures die. The soul betakes itself to another frame, and its
change of habitation is called its death. In the world of men, no man
reaps the consequences of another man's karma. Whatever one does, he is
sure to reap the consequences thereof; for the consequences of the karma
that is once done, can never be obviated. The virtuous become endowed
with great virtues, and sinful men become the perpetrators of wicked
deeds. Men's actions follow them; and influenced by these, they are born
again.' The Brahmana enquired, 'Why does the spirit take its birth, and
why does its nativity become sinful or virtuous, and how, O good man,
does it come to belong to a sinful or virtuous race?' The fowler replied,
This mystery seems to belong to the subject of procreation, but I shall
briefly describe to you, O good Brahmana, how the spirit is born again
with its accumulated load of karma, the righteous in a virtuous, and the
wicked in a sinful nativity. By the performance of virtuous actions it
attains to the state of the gods, and by a combination of good and evil,
it acquires the human state; by indulgence in sensuality and similar
demoralising practices it is born in the lower species of animals, and by
sinful acts, it goes to the infernal regions. Afflicted with the miseries
of birth and dotage, man is fated to rot here below from the evil
consequences of his own actions. Passing through thousands of births as
also the infernal regions, our spirits wander about, secured by the
fetters of their own karma. Animate beings become miserable in the next
world on account of these actions done by themselves and from the
reaction of those miseries, they assume lower births and then they
accumulate a new series of actions, and they consequently suffer misery
over again, like sickly men partaking of unwholesome food; and although
they are thus afflicted, they consider themselves to be happy and at ease
and consequently their fetters are not loosened and new karma arises; and
suffering from diverse miseries they turn about in this world like a
wheel. If casting off their fetters they purify themselves by their
actions and practise austerities and religious meditations, then, O best
of Brahmanas, they attain the Elysian regions by these numerous acts and
by casting off their fetters and by the purification of karma, men attain
those blissful regions where misery is unknown to those who go there. The
sinful man who is addicted to vices, never comes to the end of his course
of iniquities. Therefore must we strive to do what is virtuous and
forbear from doing what is unrighteous. Whoever with a heart full of
gratefulness and free from malice strives to do what is good, attains
wealth, virtue, happiness and heaven (hereafter). Those who are purified
of sins, wise, forbearing, constant in righteousness, and self-restrained
enjoy continuous felicity in this as well as in the next world. Man must
follow the standard of virtue of the good and in his acts imitate the
example of the righteous. There are virtuous men, versed in holy writ and
learned in all departments of knowledge. Man's proper duty consists in
following his own proper avocation, and this being the case these latter
do not become confused and mixed up. The wise man delights in virtue and
lives by righteousness. And, O good Brahmana, such a man with the wealth
of righteousness which he hereby acquires, waters the root of the plant
in which he finds most virtue. The virtuous man acts thus and his mind is
calmed. He is pleased with his friends in this world and he also attains
happiness hereafter. Virtuous people, O good man, acquire dominion over
all and the pleasure of beauty, flavour, sound and touch according to
their desire. These are known to be the rewards of virtue. But the man of
enlightened vision, O great Brahmana, is not satisfied with reaping the
fruits of righteousness. Not content with that, he with the light of
spiritual wisdom that is in him, becomes indifferent to pain and pleasure
and the vice of the world influenceth him not. Of his own free will he
becometh indifferent to worldly pursuits but he forsaketh not virtue.
Observing that everything worldly is evanescent, he trieth to renounce
everything and counting on more chance he deviseth means for the
attainment of salvation. Thus doth he renounce the pursuits of the world,
shuneth the ways of sin, becometh virtuous and at last attaineth
salvation. Spiritual wisdom is the prime requisite of men for salvation,
resignation and forbearance are its roots. By this means he attaineth all
the objects of this desire. But subduing the senses and by means of
truthfulness and forbearance, he attaineth, O good Brahmana, the supreme
asylum of Brahma.' The Brahmana again enquired, 'O thou most eminent in
virtue and constant in the performance of the religious obligations, you
talk of senses; what are they; how may they be subdued; and what is the
good of subduing them; and how doth a creature reap the fruits thereof? O
pious man, I beg to acquaint myself with the truth of this matter."



SECTION CCIX

"Markandeya continued, 'Hear, O king Yudhishthira what the virtuous
fowler, thus interrogated by that Brahmana, said to him in reply. The
fowler said, 'Men's minds are at first bent on the acquisition of
knowledge. That acquired, O good Brahmana, they indulge in their passions
and desires, and for that end, they labour and set about tasks of great
magnitude and indulge in much-desired pleasures of beauty, flavour, &c.
Then follows fondness, then envy, then avarice and then extinction of all
spiritual light. And when men are thus influenced by avarice, and
overcome by envy and fondness, their intellect ceases to be guided by
righteousness and they practise the very mockery of virtue. Practising
virtue with hypocrisy, they are content to acquire wealth by
dishonourable means with the wealth thus acquired the intelligent
principle in them becomes enamoured of those evil ways, and they are
filled with a desire to commit sins. And when, O good Brahmana, their
friends and men of wisdom remonstrate with them, they are ready with
specious answers, which are neither sound nor convincing. From their
being addicted to evil ways, they are guilty of a threefold sin. They
commit sin in thought, in word, as also in action. They being addicted to
wicked ways, all their good qualities die out, and these men of wicked
deeds cultivate the friendship of men of similar character, and
consequently they suffer misery in this world as well as in the next. The
sinful man is of this nature, and now hear of the man of virtue. He
discerns these evils by means of his spiritual insight, and is able to
discriminate between happiness and misery, and is full of respectful
attention to men of virtue, and from practising virtues, his mind becomes
inclined to righteousness.' The Brahmana replied, 'Thou hast given a true
exposition of religion which none else is able to expound. Thy spiritual
power is great, and thou dost appear to me to be like a great Rishi.' The
fowler replied, 'The great Brahmanas are worshipped with the same honours
as our ancestors and they are always propitiated with offerings of food
before others. Wise men in this world do what is pleasing to them, with
all their heart. And I shall, O good Brahmana, describe to thee what is
pleasing to them, after having bowed down to Brahmanas as a class. Do
thou learn from me the Brahmanic philosophy. This whole universe
unconquerable everywhere and abounding in great elements, is Brahma, and
there is nothing higher than this. The earth, air, water, fire and sky
are the great elements. And form, odour, sound, touch and taste are their
characteristic properties. These latter too have their properties which
are also correlated to each other. And of the three qualities, which are
gradually characterised by each, in order of priority is consciousness
which is called the mind. The seventh is intelligence and after that
comes egoism; and then the five senses, then the soul, then the moral
qualities called sattwa, rajas and tamas. These seventeen are said to be
the unknown or incomprehensible qualities. I have described all this to
thee, what else dost thou wish to know?'"



SECTION CCX

"Markandeya continued, 'O Bharata, the Brahmana, thus interrogated by the
virtuous fowler, resumed again this discourse so pleasing to the mind.
The Brahmana said, 'O best of the cherishers of religion, it is said that
there are five great elements; do thou describe to me in full the
properties of any one of the five.' The fowler replied, 'The earth,
water, fire, air and sky all have properties interlapping each other. I
shall describe them to thee. The earth, O Brahmana, has five qualities,
water four, fire three and the air and sky together three also. Sound,
touch, form, odour and taste--these five qualities belong to earth, and
sound, touch, form and taste, O austere Brahmana, have been described to
thee as the properties of water, and sound, touch and form are the three
properties of fire and air has two properties sound and touch, and sound
is the property of sky. And, O Brahmana, these fifteen properties
inherent in five elements, exist in all substances of which this universe
is composed. And they are not opposed to one another; they exist, O
Brahmana, in proper combination. When this whole universe is thrown into
a state of confusion, then every corporeal being in the fulness of time,
assumes another corpus. It arises and perishes in due order. And there
are present the five elementary substances of which all the mobile and
immobile world is composed. Whatever is perceptible by the senses, is
called vyakta (knowable or comprehensible) and whatever is beyond the
reach of the senses and can only be perceived by guesses, is known to be
avyakta (not vyakta). When a per on engages in the discipline of
self-examination, after having subdued the senses which have of their own
proper objective play in the external conditions of sound, form, &c, then
he beholds his own spirit pervading the universe, and the universe
reflected in itself. He who is wedded to his previous karma, although
skilled in the highest spiritual wisdom, is cognisant only of his soul's
objective existence, but the person whose soul is never affected by the
objective conditions around, is never subject to ills, owing to its
absorption in the elementary spirit of Brahma. When a person has overcome
the domination of illusion, his manly virtues consisting of the essence
of spiritual wisdom, turn to the spiritual enlightenment which illumines
the intelligence of sentient beings. Such a person is styled by the
omnipotent, intelligent Spirit as one who is without beginning and
without end, self-existent, immutable, incorporeal and incomparable.
This, O Brahmana, that thou hast enquired of me is only the result of
self discipline. And this self-discipline can only be acquired by
subduing the senses. It cannot be otherwise, heaven and hell are both
dependent on our senses. When subdued, they lead to heaven; when indulged
in, they lead to perdition. This subjugation of the senses is the highest
means of attaining spiritual light. Our senses are at the (cause) root of
our spiritual advancement as also at the root of our spiritual
degradation. By indulging in them, a person undoubtedly contracts vices,
and by subduing these, he attains salvation. The self-restrained person
who acquires mastery over the six senses inherent in our nature, is never
tainted with sin, and consequently evil has no power over him. Man's
corporeal self has been compared to a chariot, his soul to a charioteer
and his senses to horses. A dexterous man drives about without confusion,
like a quiet charioteer with well-broken horses. That man is an excellent
driver who knows how to patiently wield the reins of those wild
horses,--the six senses inherent in our nature. When our senses become
ungovernable like horses on the high road, we must patiently rein them
in; for with patience, we are sure to get the better of them. When a
man's mind is overpowered by any one of these senses running wild, he
loses his reason, and becomes like a ship tossed by storms upon the high
ocean. Men are deceived by illusion in hoping to reap the fruits of those
six things, whose effects are studied by persons of spiritual insight,
who thereby reap the fruits of their clear perception."



SECTION CCXI

Markandeya continued, "O Bharata, the fowler having expounded these
abstruse points, the Brahmana with great attention again enquired of him
about these subtle topics. The Brahmana said, 'Do thou truly describe to
me, who now duly ask thee, the respective virtues of the qualities of
sattwa, rajas, and tamas.' The fowler replied, 'Very well, I shall tell
thee what thou hast asked. I shall describe separately their respective
virtues, do thou listen. Of them tamas is characterised by illusion
(spiritual), rajas incites (men to action), sattwa is of great grandeur,
and on that account, it is said to be the greatest of them. He who is
greatly under the influence of spiritual ignorance, who is foolish,
senseless and given to dreaming, who is idle, unenergetic and swayed by
anger and haughtiness, is said to be under the influence of tamas. And, O
Brahmana rishi, that excellent man who is agreeable in speech,
thoughtful, free from envy, industrious in action from an eager desire to
reap its fruits, and of warm temperament, is said to be under the
influence of rajas. And he who is resolute, patient, not subject to
anger, free from malice, and is not skilful in action from want of a
selfish desire to reap its fruits, wise and forbearing, is said to be
under the influence of sattwa. When a man endowed with the sattwa
quality, is influenced by worldliness, he suffers misery; but he hates
worldliness, when he realises its full significance. And then a feeling
of indifference to worldly affairs begins to influence him. And then his
pride decreases, and uprightness becomes more prominent, and his
conflicting moral sentiments are reconciled. And then self-restraint in
any matter becomes unnecessary. A man, O Brahmana, may be born in the
Sudra caste, but if he is possessed of good qualities, he may attain the
state of Vaisya and similarly that of a Kshatriya, and if he is steadfast
in rectitude, he may even become a Brahmana. I have described to thee
these virtues, what else dost thou wish to learn?'"



SECTION CCXII

"The Brahmana enquired, 'How is it that fire (vital force) in combination
with the earthly element (matter), becomes the corporeal tenement (of
living creatures), and how doth the vital air (the breath of life)
according to the nature of its seat (the muscles and nerves) excite to
action (the corporeal frame)?' Markandeya said, 'This question, O
Yudhishthira, having been put to the Brahmana by the fowler, the latter,
in reply, said to that high-minded Brahmana. (The fowler said):--The
vital spirit manifesting itself in the seat of consciousness, causes the
action of the corporeal frame. And the soul being present in both of them
acts (through them). The past, the present and the future are inseparably
associated with the soul. And it is the highest of a creature's
possessions; it is of the essence of the Supreme Spirit and we adore it.
It is the animating principle of all creatures, and it is the eternal
purusha (spirit). It is great and it is the intelligence and the ego, and
it is the subjective seat of the various properties of elements. Thus
while seated here (in a corporeal frame) it is sustained in all its
relations external or internal (to matter or mind) by the subtle ethereal
air called prana, and thereafter, each creature goes its own way by the
action of another subtle air called Samana. And this latter transforming
itself into Apana air, and supported by the head of the stomach carries
the refuse matter of the body, urine &c, to the kidneys and intestines.
That same air is present in the three elements of effort, exertion and
power, and in that condition it is called Udana air by persons learned in
physical science, and when manifesting itself by its presence at all the
junctional points of the human system, it is known by the name Vyana. And
the internal heat is diffused over all the tissues of our system, and
supported by these kinds of air, it transforms our food and the tissues
and the humours of our system. And by the coalition of Prana and other
airs, a reaction (combination) ensues, and the heat generated thereby is
known as the internal heat of the human system which causes the digestion
of our food. The Prana and the Apana air are interposed within the Samana
and the Udana air. And the heat generated by their coalition causes the
growth of the body (consisting of the seven substances, bones, muscles,
&c). And that portion of its seat extending to as far as the rectum is
called Apana; and from that arteries arise in the five airs Prana, &c.
The Prana air, acted on by the heat strikes against the extremity of the
Apana region and then recoiling, it reacts on the heat. Above the navel
is the region of undigested food and below it the region of digestion.
And the Prana and all other airs of the system are seated in the navel.
The arteries issuing from the heart run upwards and downwards, as also in
oblique directions; they carry the best essence of our food, and are
acted upon by the ten Prana airs. This is the way by which patient Yogins
who have overcome all difficulties, and who view things with an impartial
and equal eye, with their souls seated in the brain, find the Supreme
Spirit, the Prana and the Apana airs are thus present in the body of all
creatures. Know that the spirit is embodied in corporeal disguise, in the
eleven allotropous conditions (of the animal system), and that though
eternal, its normal state is apparently modified by its
accompaniments,--even like the fire purified in its pan,--eternal, yet
with its course altered by its surroundings; and that the divine thing
which is kindred with the body is related to the latter in the same way
as a drop of water to the sleek surface of a lotus-leaf on which it
rolls. Know that sattwa, rajas and tamas, are the attributes of all life
and that life is the attribute of spirit, and that the latter again is an
attribute of the Supreme Spirit. Inert, insensible matter is the seat of
the living principle, which is active in itself and induces activity in
others. That thing by which the seven worlds are incited to action is
called the most high by men of high spiritual insight. Thus in all these
elements, the eternal spirit does not show itself, but is perceived by
the learned in spiritual science by reason of their high and keen
perception. A pure-minded person, by purification of his heart, is able
to destroy the good and evil effect of his actions and attains eternal
beatitude by the enlightenment of his inward spirit. That state of peace
and purification of heart is likened to the state of a person who in a
cheerful state of mind sleeps soundly, or the brilliance of a lamp
trimmed by a skillful hand. Such a pure-minded person living on spare
diet perceives the Supreme Spirit reflected in his own, and by practising
concentration of mind in the evening and small hours of the night, he
beholds the Supreme Spirit which has no attributes, in the light of his
heart, shining like a dazzling lamp, and thus he attains salvation.
Avarice and anger must be subdued by all means, for this act constitutes
the most sacred virtue that people can practise and is considered to be
the means by which men can cross over to the other side of this sea of
affliction and trouble. A man must preserve his righteousness from being
overcome by the evil consequences of anger, his virtues from the effects
of pride, his learning from the effects of vanity, and his own spirit
from illusion. Leniency is the best of virtues, and forbearance is the
best of powers, the knowledge of our spiritual nature is the best of all
knowledge, and truthfulness is the best of all religious obligations. The
telling of truth is good, and the knowledge of truth may also be good,
but what conduces to the greatest good of all creatures, is known as the
highest truth. He whose actions are performed not with the object of
securing any reward or blessing, who has sacrificed all to the
requirements of his renunciation, is a real Sannyasin and is really wise.
And as communion with Brahma cannot be taught to us, even by our
spiritual preceptor,--he only giving us a clue to the
mystery--renunciation of the material world is called Yoga. We must not
do harm to any creature and must live in terms of amity with all, and in
this our present existence, we must not avenge ourselves on any creature.
Self-abnegation, peace of mind, renunciation of hope, and
equanimity,--these are the ways by which spiritual enlightenment can
always be secured; and the knowledge of self (one's own spiritual nature)
is the best of all knowledge. In this world as well as hereafter,
renouncing all worldly desires and assuming a stoic indifference, wherein
all suffering is at rest, people should fulfil their religious duties
with the aid of their intelligence. The muni who desires to obtain moksha
(salvation), which is very difficult to attain, must be constant in
austerities, forbearing, self-restrained, and must give up that longing
fondness which binds him to the things of this earth. They call these the
attributes of the Supreme Spirit. The gunas (qualities or attributes)
that we are conscious of, reduce themselves to agunas (non-gunas) in Him;
He is not bound by anything, and is perceptible only by the expansion and
development of our spiritual vision; as soon as the illusion of ignorance
is dispelled, this supreme unalloyed beatitude is attained. By foregoing
the objects of both pleasure and pain and by renouncing the feelings
which bind him to the things of this earth, a man may attain Brahma
(Supreme Spirit or salvation). O good Brahmana, I have now briefly
explained to thee all this, as I have heard. What else dost thou wish to
know?"



SECTION CCXIII

"Markandeya said, 'When, O Yudhishthira, all this mystery of salvation
was explained to that Brahmana, he was highly pleased and he said
addressing the fowler, 'All this that thou hast explained, is rational,
and it seems to me that there is nothing in connection with the mysteries
of religion which thou dost not know.' The fowler replied, 'O good and
great Brahmana, thou shalt perceive with thine own eyes, all the virtue
that I lay claim to, and by reason of which I have attained this blissful
state. Rise, worshipful sir, and quickly enter this inner apartment. O
virtuous man, it is proper that thou shouldst see my father and my
mother.' Markandeya continued, 'Thus addressed the Brahmana went in, and
beheld a fine beautiful mansion. It was a magnificent house divided in
four suites of rooms, admired by gods and looking like one of their
palaces; it was also furnished with seats and beds, and redolent of
excellent perfumes. His revered parents clad in white robes, having
finished their meals, were seated at ease. The fowler, beholding them,
prostrated himself before them with his head at their feet. His aged
parents then addressed him thus, 'Rise, O man of piety, rise, may
righteousness shield thee; we are much pleased with thee for thy piety;
mayst thou be blessed with a long life, and with knowledge, high
intelligence, and fulfilment of thy desires. Thou art a good and dutiful
son, for, we are constantly and reasonably looked after by thee, and even
amongst the celestials thou hast not another divinity to worship. By
constantly subduing thyself, thou hast become endowed with the
self-restraining power of Brahmanas and all thy grandsires and ancestors
are constantly pleased with thee for thy self-restraining virtues and for
thy piety towards us. In thought, word or deed thy attention to us never
flags, and it seems that at present thou hast no other thought in thy
mind (save as to how to please us). As Rama, the son of Jamadagni,
laboured to please his aged parents, so hast thou, O Son, done to please
us, and even more. Then the fowler introduced the Brahmana to his parents
and they received him with the usual salutation of welcome, and the
Brahmana accepting their welcome, enquired if they, with their children
and servants, were all right at home, and if they were always enjoying
good health at that time (of life). The aged couple replied, 'At home, O
Brahmana, we are all right, with all our servants. Hast thou, adorable
sir, reached this place without any difficulty?' Markandeya continued,
"The Brahmana replied, 'Yes, I have.' Then the fowler addressing himself
to the Brahmana said to him, 'These my parents, worshipful sir, are the
idols that I worship; whatever is due to the gods, I do unto them. As the
thirty-three gods with Indra at their head are worshipped by men, so are
these aged parents of mine worshipped by me. As Brahmanas exert
themselves for the purpose of procuring offering for their gods, so do I
act with diligence for these two (idols of mine). These my father and
mother, O Brahmana, are my supreme gods, and I seek to please them always
with offering of flowers, fruits and gems. To me they are like the three
sacred fires mentioned by the learned; and, O Brahmana, they seem to me
to be as good as sacrifices or the four Vedas. My five life-giving airs,
my wife and children and friends are all for them (dedicated to their
service). And with my wife and children I always attend on them. O good
Brahmana, with my own hands I assist them in bathing and also wash their
feet and give them food and I say to them only what is agreeable, leaving
out what is unpleasant. I consider it to be my highest duty to do what is
agreeable to them even though it be not strictly justifiable. And, O
Brahmana, I am always diligent in attending on them. The two parents, the
sacred fire, the soul and the spiritual preceptor, these five, O good
Brahmana, are worthy of the highest reverence from a person who seeks
prosperity. By serving them properly, one acquires the merit of
perpetually keeping up the sacred fire. And it is the eternal and
invariable duty of all householders."



SECTION CCXIV

"Markandeya continued, 'The virtuous fowler, having introduced his (both)
parents to that Brahmana as his highest gurus, again spoke to him as
follows, 'Mark thou the power of this virtue of mine, by which my inner
spiritual vision is extended. For this, thou wast told by that
self-restrained, truthful lady, devoted to her husband, 'Hie thee to
Mithila; for there lives a fowler who will explain to thee, the mysteries
of religion.' The Brahmana said, 'O pious man, so constant in fulfilling
thy religious obligations, bethinking myself of what that truthful
good-natured lady so true to her husband, hath said, I am convinced that
thou art really endowed with every high quality.' The fowler replied, 'I
have no doubt, my lord, that what that lady, so faithful to her husband,
said to thee about me, was said with full knowledge of the facts. I have,
O Brahmana, explained to thee all this as a matter of favour. And now,
good sir, listen to me. I shall explain what is good for thee. O good
Brahmana, of irreproachable character, thou hast wronged thy father and
thy mother, for thou hast left home without their permission, for the
purpose of learning the Vedas. Thou hast not acted properly in this
matter, for thy ascetic and aged parents have become entirely blind from
grief at thy loss. Do thou return home to console them. May this virtue
never forsake thee Thou art high-minded, of ascetic merit, and always
devoted to thy religion but all these have become useless to thee. Do
thou without delay return to console thy parents. Do have some regard for
my words and not act otherwise; I tell thee what is good for thee, O
Brahmana Rishi, Do thou return home this very day.' The Brahmana replied,
'This that thou hast said, is undoubtedly true; mayst thou, O pious man,
attain prosperity; I am much pleased with thee.' The fowler said, 'O
Brahmana, as thou practisest with assiduousness those divine, ancient,
and eternal virtues which are so difficult of attainment even by
pure-minded persons, thou appearest (to me) like a divine being. Return
to the side of thy father and mother and be quick and diligent in
honouring thy parents; for, I do not know if there is any virtue higher
than this.' The Brahmana replied, 'By a piece of singular good luck have
I arrived here, and by a piece of similar good luck have I thus been
associated with thee. It is very difficult to find out, in our midst, a
person who can so well expound the mysteries of religion; there is
scarcely one man among thousands, who is well versed in the science of
religion. I am very glad, O great man, to have secured thy friendship;
mayst thou be prosperous. I was on the point of falling into hell, but
was extricated by thee. It was destined to be so, for thou didst
(unexpectedly) come in my way. And, O great man, as the fallen King
Yayati was saved by his virtuous grandsons (daughter's sons), so, have I
know been saved by thee. According to thy advice, I shall honour my
father and my mother; for a man with an impure heart can never expound
the mysteries of sin and righteousness. As it is very difficult for a
person born in the Sudra class to learn the mysteries of the eternal
religion, I do not consider thee to be a Sudra. There must surely be some
mystery in connection with this matter. Thou must have attained the
Sudra's estate by reason of the fruition of thine own past karma. O
magnanimous man, I long to know the truth about this matter. Do thou tell
it to me with attention and according to thy own inclination.'

"The fowler replied, 'O good Brahmana, Brahmanas are worthy of all
respect from me. Listen, O sinless one, to this story of a previous
existence of mine. O son of an excellent Brahmana, I was formerly a
Brahmana, well-read in the Vedas, and an accomplished student of the
Vedangas. Through my own fault I have been degraded to my present state.
A certain king, accomplished in the science of dhanurveda (science of
archery), was my friend; and from his companionship, O Brahmana, I, too
became skilled in archery; and one day the king, in company with his
ministers and followed by his best warriors, went out on a hunting
expedition. He killed a large number of deer near a hermitage. I, too, O
good Brahmana, discharged a terrible arrow. And a rishi was wounded by
that arrow with its head bent out. He fell down upon the ground, and
screaming loudly said, 'I have harmed no one, what sinful man has done
this?' And, my lord, taking him for a deer, I went up to him and found
that he was pierced through the body by my arrow. On account of my wicked
deed I was sorely grieved (in mind). And then I said to that rishi of
severe ascetic merit, who was loudly crying, lying upon the ground, 'I
have done this unwittingly, O rishi.' And also this I said to the muni:
'Do thou think it proper to pardon all this transgression.' But, O
Brahmana, the rishi, lashing himself into a fury, said to me, 'Thou shalt
be born as a cruel fowler in the Sudra class."



SECTION CCXV

"The fowler continued, 'Thus cursed by that rishi, I sought to propitiate
him with these words: 'Pardon me, O muni, I have done this wicked deed
unwittingly. It behooves thee to pardon all that. Do thou, worshipful
sir, soothe yourself.' The rishi replied, 'The curse that I have
pronounced can never be falsified, this is certain. But from kindness
towards thee, I shall do thee a favour. Though born in the Sudra class
thou shalt remain a pious man and thou shalt undoubtedly honour thy
parents; and by honouring them thou shalt attain great spiritual
perfection; thou shalt also remember the events of thy past life and
shalt go to heaven; and on the expiation of this curse, thou shalt again
become a Brahmana. O best of men, thus, of old was I cursed by that rishi
of severe power, and thus was he propitiated by me. Then, O good
Brahmana, I extricated the arrow from his body, and took him into the
hermitage, but he was not deprived of his life (recovered). O good
Brahmana, I have thus described to thee what happened to me of old, and
also how I can go to heaven hereafter.' The Brahmana said, 'O thou of
great intelligence, all men are thus subject to happiness or misery, thou
shouldst not therefore grieve for that. In obedience to the customs of
thy (present) race, thou hast pursued these wicked ways, but thou art
always devoted to virtue and versed in the ways and mysteries of the
world. And, O learned man, these being the duties of thy profession, the
stain of evil karma will not attach to thee. And after dwelling here for
some little time, thou shalt again become a Brahmana; and even now, I
consider thee to be a Brahmana, there is no doubt about this. For the
Brahmana who is vain and haughty, who is addicted to vices and wedded to
evil and degrading practices, is like a Sudra. On the other hand, I
consider a Sudra who is always adorned with these
virtues,--righteousness, self-restraint, and truthfulness,--as a
Brahmana. A man becomes a Brahmana by his character; by his own evil
karma a man attains an evil and terrible doom. O good man. I believe that
sin in thee has now died out. Thou must not grieve for this, for men,
like thee who art so virtuous and learned in the ways and mysteries of
the world, can have no cause for grief.'

"The fowler replied, 'The bodily afflictions should be cured with
medicines, and the mental ones with spiritual wisdom. This is the power
of knowledge. Knowing this, the wise should not behave like boys. Man of
low intelligence are overpowered with grief at the occurrence of
something which is not agreeable to them, or non-occurrence of something
which is good or much desired. Indeed, all creatures are subject to this
characteristic (of grief or happiness). It is not merely a single
creature or class that is subject to misery. Cognisant of this evil,
people quickly mend their ways, and if they perceive it at the very
outset they succeed in curing it altogether. Whoever grieves for it, only
makes himself uneasy. Those wise men whose knowledge has made them happy
and contented, and who are indifferent to happiness and misery alike, are
really happy. The wise are always contented and the foolish always
discontented. There is no end to discontentment, and contentment is the
highest happiness. People who have reached the perfect way, do not
grieve, they are always conscious of the final destiny of all creatures.
One must not give way to discontent [57] for it is like a virulent poison.
It kills persons of undeveloped intelligence, just as child is killed by
an enraged snake. That man has no manliness whose energies have left him
and who is overpowered with perplexity when an occasion for the exercise
of vigour presents itself. Our actions are surely followed by their
consequences. Whoever merely gives himself up to passive indifference (to
worldly affairs) accomplishes no good. Instead of murmuring one must try
to find out the way by which he can secure exemption from (spiritual)
misery; and the means of salvation found, he must then free himself from
sensuality. The man who has attained a high state of spiritual knowledge
is always conscious of the great deficiency (instability) of all matter.
Such a person keeping in view the final doom (of all), never grieves, I
too, O learned man, do not grieve; I stay here (in this life) biding my
time. For this reason, O best of men, I am not perplexed (with doubts)'.
The Brahmana said, 'Thou art wise and high in spiritual knowledge and
vast is thy intelligence. Thou who art versed in holy writ, art content
with thy spiritual wisdom. I have no cause to find fault with thee.
Adieu, O best of pious men, mayst thou be prosperous, and may
righteousness shield thee, and mayst thou be assiduous in the practice of
virtue.'

"Markandeya continued, The fowler said to him, 'Be it so'. And the good
Brahmana walked round him [58] and then departed. And the Brahmana
returning home was duly assiduous in his attention to his old parents. I
have thus, O pious Yudhishthira, narrated in detail to thee this history
full of moral instruction, which thou, my good son, didst ask me to
recite,--the virtue of women's devotion to their husbands and that of
filial piety.' Yudhishthira replied, 'O most pious Brahmana and best of
munis, thou hast related to me this good and wonderful moral story; and
listening to thee, O learned man, my time has glided away like a moment;
but, O adorable sir, I am not as yet satiated with hearing this moral [59]
discourse.'"



SECTION CCXVI

Vaisampayana continued, "The virtuous king Yudhishthira, having listened
to this excellent religious discourse, again addressed himself to the
rishi Markandeya saying, 'Why did the fire-god hide himself in water in
olden times, and why is it that Angiras of great splendour officiating as
fire-god, used to convey [60] oblations during his dissolution. There is
but one fire, but according to the nature of its action, it is seen to
divide itself into many. O worshipful sir, I long to be enlightened on
all these points,--How the Kumara [61] was born, how he came to be known
as the son of Agni (the fire-god) and how he was begotten by Rudra or
Ganga and Krittika. O noble scion of Bhrigu's race, I desire to learn all
this accurately as it happened. O great muni, I am filled with great
curiosity.' Markandeya replied, 'In this connection this old story is
cited by the learned, as to how the carrier of oblations (the fire-god)
in a fit of rage, sought the waters of the sea in order to perform a
penance, and how the adorable Angiras transforming himself into the
fire-god, [62] destroyed darkness and distressed the world with his
scorching rays. In olden times, O long-armed hero, the great Angiras
performed a wonderful penance in his hermitage; he even excelled the
fire-god, the carrier of oblations, in splendour and in that state he
illumined the whole universe. At that time the fire-god was also
performing a penance and was greatly distressed by his (Angirasa's)
effulgence. He was greatly depressed, but did not know what to do. Then
that adorable god thought within himself, 'Brahma has created another
fire-god for this universe. As I have been practising austerities, my
services as the presiding deity of fire have been dispensed with; and
then he considered how he could re-establish himself as the god of fire.
He beheld the great muni giving heat to the whole universe like fire, and
approached him slowly with fear. But Angiras said to him, 'Do thou
quickly re-establish yourself as the fire animating the universe, thou
art well-known in the three stable worlds and thou wast first created by
Brahma to dispel darkness. Do thou, O destroyer of darkness, quickly
occupy thine own proper place.' Agni replied, 'My reputation has been
injured now in this world. And thou art become the fire-god, and people
will know thee, and not me, as fire. I have relinquished my god-hood of
fire, do thou become the primeval fire and I shall officiate as the
second or Prajapatyaka fire.' Angiras replied, 'Do thou become the
fire-god and the destroyer of darkness and do thou attend to thy sacred
duty of clearing people's way to heaven, and do thou, O lord, make me
speedily thy first child.' Markandeya continued, 'Hearing these words of
Angiras, the fire-god did as desired, and, O king, Angiras had a son
named Vrihaspati. Knowing him to be the first son of Angiras by Agni, the
gods, O Bharata, came and enquired about the mystery. And thus asked by
the gods he then enlightened them, and the gods then accepted the
explanation of Angiras. In this connection, I shall describe to thee
religious sorts of fire of great effulgence which are here variously
known in the Brahmanas [63] by their respective uses."



SECTION CCXVII

Markandeya continued, 'O ornament of Kuru's race, he (Angiras) who was
the third son of Brahma had a wife of the name of Subha. Do thou hear of
the children he had by her. His son Vrihaspati, O king, was very famous,
large-hearted and of great bodily vigour. His genius and learning were
profound, and he had a great reputation as a counsellor. Bhanumati was
his first-born daughter. She was the most beautiful of all his children.
Angiras's second daughter was called Raga. [64] She was so named because
she was the object of all creature's love. Siniwali was the third
daughter of Angiras. Her body was of such slender make that she was
visible at one time and invisible at another; and for this reason she was
likened to Rudra's daughter. Archismati was his fourth daughter, she was
so named from her great refulgence. And his fifth daughter was called
Havishmati, so named from her accepting havis or oblations. The sixth
daughter of Angiras was called Mahismati the pious. O keen-witted being,
the seventh daughter of Angiras is known by the name of Mahamati, who is
always present at sacrifices of great splendour, and that worshipful
daughter of Angiras, whom they call unrivalled and without portion, and
about whom people utter the words kuhu kuhu wonder, is known by the name
of Kuhu.'



SECTION CCXVIII

"Markandeya continued, 'Vrishaspati had a wife (called Tara) belonging to
the lunar world. By her, he had six sons partaking of the energy of fire,
and one daughter. The fire in whose honour oblations of clarified butter
are offered at the Paurnamasya and other sacrifices, was a son of
Vrishaspati called Sanju; he was of great ascetic merit. At the
Chaturmasya (four-monthly) and Aswamedha (horse) sacrifices, animals are
offered first in his honour, and this powerful fire is indicated by
numerous flames. Sanju's wife was called Satya, she was of matchless
beauty and she sprang from Dharma (righteousness) for the sake of truth.
The blazing fire was his son, and he had three daughters of great
religious merit. The fire which is honoured with the first oblations at
sacrifices is his first son called Bharadwaja. The second son of Sanju is
called Bharata in whose honour oblations of clarified butter are offered
with the sacrificial ladle (called Sruk) at all the full moon
(Paurnamasaya) sacrifices. Beside these, three sons of whom Bharata is
the senior, he had a son named Bharata and a daughter called Bharati. The
Bharata fire is the son of Prajapati Bharata Agni (fire). And, O ornament
of Bharata's race, because he is greatly honoured, he is also called the
great. Vira is Bharadwaja's wife; she gave birth to Vira. It is said by
the Brahmanas that he is worshipped like Soma (with the same hymns) with
offerings of clarified butter. He is joined with Soma in the secondary
oblation of clarified butter and is also called Rathaprabhu, Rathadhwana
and Kumbhareta. He begot a son named Siddhi by his wife Sarayu, and
enveloped the sun with his splendour and from being the presiding genius
of the fire sacrifice he is ever mentioned in the hymns in praise of
fire. And the fire Nischyavana praises the earth only; he never suffers
in reputation, splendour and prosperity. The sinless fire Satya blazing
with pure flame is his son. He is free from all taint and is not defiled
by sin, and is the regulator of time. That fire has another name
Nishkriti, because he accomplished the Nishkriti (relief) of all blatant
creatures here. When properly worshipped he vouchsafes good fortune. His
son is called Swana, who is the generator of all diseases; he inflicts
severe sufferings on people for which they cry aloud, and moves in the
intelligence of the whole universe. And the other fire (Vrihaspati's
third son) is called Viswajit by men of spiritual wisdom. The fire, which
is known as the internal heat by which the food of all creatures is
digested, is the fourth son of Vrihaspati known through all the worlds, O
Bharata, by the name of Viswabhuk. He is self-restrained, of great
religious merit, and is a Brahmacharin and he is worshipped by Brahmanas
at the Paka-sacrifices. The sacred river Gomati was his wife and by her
all religious-minded men perform their rites. And that terrible
water-drinking sea fire called Vadava is the fifth son of Vrihaspati.
This Brahmic fire has a tendency to move upwards and hence it is called
Urdhvabhag, and is seated in the vital air called Prana. The sixth son is
called the great Swishtakrit; for by him oblations became swishta (su,
excellently, and ishta, offered) and the udagdhara oblation is always
made in his honour. And when all creatures are claimed, the fire called
Manyauti becomes filled with fury. This inexorably terrible and highly
irascible fire is the daughter of Vrihaspati, and is known as Swaha and
is present in all matter. (By the respective influence of the three
qualities of sattwa, rajas and tamas, Swaha had three sons). By reason of
the first she had a son who was equalled by none in heaven in personal
beauty, and from this fact he was surnamed by the gods as the
Kama-fire. [65] (By reason of the second) she had a son called the Amogha
or invincible fire, the destroyer of his enemies in battle. Assured of
success he curbs his anger and is armed with a bow and seated on a
chariot and adorned with wreaths of flowers. (From the action of the
third quality) she had a son, the great Uktha (the means of salvation)
praised by (akin to) three Ukthas. [66] He is the originator of the great
word [67] and is therefore known as the Samaswasa or the means of rest
(salvation).'"



SECTION CCXIX

"Markandeya continued, 'He (Uktha) performed a severe penance lasting for
many years, with the view of having a pious son equal unto Brahma in
reputation. And when the invocation was made with the vyahriti hymns and
with the aid of the five sacred fires, Kasyapa, Vasistha, Prana, the son
of Prana, Chyavana, the son of Angiras, and Suvarchaka--there arose a
very bright energy (force) full of the animating (creative) principle,
and of five different colours. Its head was of the colour of the blazing
fire, its arms were bright like the sun and its skin and eyes were
golden-coloured and its feet, O Bharata, were black. Its five colours
were given to it by those five men by reason of their great penance. This
celestial being is therefore described as appertaining to five men, and
he is the progenitor of five tribes. After having performed a penance for
ten thousand years, that being of great ascetic merit produced the
terrible fire appertaining to the Pitris (manes) in order to begin the
work of creation, and from his head and mouth respectively he created
Vrihat and Rathantara (day and night) who quickly steal away (life, &c.).
He also created Siva from his navel, Indra from his might and wind and
fire from his soul, and from his two arms sprang the hymns Udatta and
Anudatta. He also produced the mind, and the five senses, and other
creatures. Having created these, he produced the five sons of the Pitris.
Of these Pranidhi was the son of Vrihadratha. Vrihadratha was the son of
Kasyapa. Bhanu was the godson of Chyavana, Saurabha, the son of
Suvarchaka, and Anudatta, the son of Prana. These twenty-five beings are
reputed (to have been created by him). Tapa also created fifteen other
gods who obstruct sacrifices [68]. They are Subhima, Bhima, Atibhima,
Bhimavala, Avala, Sumitra, Mitravana, Mitasina, Mitravardhana and
Mitradharaman, [69] and Surapravira, Vira, Suveka, Suravarchas and
Surahantri. These gods are divided into three classes of five each.
Located here in this world, they destroy the sacrifices of the gods in
heaven; they frustrate their objects and spoil their oblations of
clarified butter. They do this only to spite the sacred fires carrying
oblations to the gods. If the officiating priests are careful, they place
the oblations in their honour outside of the sacrificial altar. To that
particular place where the sacred fire may be placed, they cannot go.
They carry the oblation of their votaries by means of wings. When
appeased by hymns, they do not frustrate the sacrificial rites.
Vrihaduktha, another son of Tapa, belongs to the Earth. He is worshipped
here in this world by pious men performing Agnihotra sacrifices. Of the
son of Tapa who is known as Rathantara, it is said by officiating priests
that the sacrificial oblation offered in his honour is offered to
Mitravinda. The celebrated Tapa was thus very happy with his sons."



SECTION CCXX

"Markandeya continued, 'The fire called Bharata was bound by severe rules
of asceticism. Pushtimati is another name of his fire; for when he is
satisfied he vouchsafes pushti (development) to all creatures, and for
this reason he is called Bharata (or the Cherisher). And that other fire,
by name Siva, is devoted to the worship of Sakti (the forces of the
presiding deity of the forces of Nature), and because he always relieves
the sufferings of all creatures afflicted with misery, he is called Siva
(the giver of good). And on the acquisition of great ascetic wealth by
Tapa, an intelligent son named Puranda was born to inherit the same.
Another son named Ushma was also born. This fire is observed in the
vapour of all matter. A third son Manu was born. He officiated as
Prajapati. The Brahmanas who are learned in the Vedas, then speak of the
exploits of the fire Sambhu. And after that the bright Avasathya fire of
great refulgence is spoken of by the Brahmanas. Tapa thus created the
five Urjaskara fires, all bright as gold. These all share the Soma drink
in sacrifices. The great sun-god when fatigued (after his day's labours)
is known as the Prasanta fire. He created the terrible Asuras and various
other creatures of the earth. Angiras, too created the Prajapati Bhanu,
the son of Tapa. He is also called Vrihadbhanu (the great Bhanu) by
Brahmanas learned in the Vedas. Bhanu married Supraja, and Brihadbhanu
the daughter of Surya (the sun-god). They gave birth to six sons; do thou
hear of their progeny. The fire who gives strength to the weak is called
Valada (or the giver of strength). He is the first son of Bhanu, and that
other fire who looks terrible when all the elements are in a tranquil
state is called the Manjuman fire; he is the second son of Bhanu. And the
fire in whose honour oblations of clarified butter are enjoined to be
made here at the Darsa and Paurnamasya sacrifices and who is known as
Vishnu in this world, is (the third son of Bhanu) called Angiras, or
Dhritiman. And the fire to whom with Indra, the Agrayana oblation is
enjoined to be made is called the Agrayana fire. He is the (fourth) son
of Bhanu. The fifth son of Bhanu is Agraha who is the source of the
oblations which are daily made for the performance of the Chaturmasya
(four-monthly) rites. And Stuva is the sixth son of Bhanu. Nisa was the
name of another wife of that Manu who is known by the name of Bhanu. She
gave birth to one daughter, the two Agnishomas, and also five other
fire-gods. The resplendent fire-god who is honoured with the first
oblations in company with the presiding deity of the clouds is called
Vaiswanara. And that other fire who is called the lord of all the worlds
is Viswapati, the second son of Manu. And the daughter of Manu is called
Swistakrit, because by oblations unto her one acquires great merit.
Though she was the daughter of Hiranyakasipu, she yet became his wife for
her evil deeds. She is, however, one of the Prajapatis. And that other
fire which has its seats in the vital airs of all creatures and animates
their bodies, is called Sannihita. It is the cause of our perceptions of
sound and form. That divine spirit whose course is marked with black and
white stains, who is the supporter of fire, and who, though free from
sin, is the accomplisher of desired karma, whom the wise regard as a
great Rishi, is the fire Kapila, the propounder of the Yoga system called
Sankhya. The fire through whom the elementary spirits always receive the
offerings called Agra made by other creatures at the performance of all
the peculiar rites in this world is called Agrani. And these other bright
fires famous in the world, were created for the rectification of the
Agnihotra rites when marred by any defects. If the fires interlap each
other by the action of the wind, then the rectification must be made with
the Ashtakapala rites in honour of the fire Suchi. And if the southern
fire comes in contact with the two other fires, then rectification must
be made by the performance of the Ashtakapala rites in honour of the fire
Viti. If the fires in their place called Nivesa come in contact with the
fire called Devagni, then the Ashtakapala rites must be performed in
honour of the fire Suchi for rectification. And if the perpetual fire is
touched by a woman in her monthly course, then for rectification the
Ashtakapala rites must be performed in honour of the fire called
Dasyuman. If at the time of the performance of this Agnihotra rites the
death of any creature is spoken of, or if animals die, then rectification
must be made with the performance of the Ashtakapala rites in honour of
the Suraman fire. The Brahmana, who while suffering from a disease is
unable to offer oblations to the sacred fire for three nights, must make
amends for the same by performing the Ashtakapala rites in honour of the
northern fire. He who has performed the Darsa and the Paurnamasya rites
must make the rectification with the performance of the Ashtakapala rites
in honour of the Patikrit fire. If the fire of a lying-in room comes in
contact with the perpetual sacred fire, then rectification must be made
with the performance of Ashtakapala rites in honour of the Agniman fire.'"



SECTION CCXXI

Markandeya continued, "Mudita, the favourite wife of the fire Swaha, used
to live in water. And Swaha who was the regent of the earth and sky beget
in that wife of his a highly sacred fire called Advanta. There is a
tradition amongst learned Brahmanas that this fire is the ruler and inner
soul of all creatures. He is worshipful, resplendent and the lord of all
the great Bhutas here. And that fire, under the name of Grihapati, is
ever worshipped at all sacrifices and conveys all the oblations that are
made in this world. That great son of Swaha--the great Adbhuta fire is
the soul of the waters and the prince and regent of the sky and the lord
of everything great. His (son), the Bharata fire, consumes the dead
bodies of all creatures. His first Kratu is known as Niyata at the
performance of the Agnishtoma sacrifice. That powerful prime fire (Swaha)
is always missed by the gods, because when he sees Niyata approaching him
he hides himself in the sea from fear of contamination. Searching for him
in every direction, the gods could not (once) find him out and on
beholding Atharvan the fire said to him, 'O valiant being, do thou carry
the oblations for the gods! I am disabled from want of strength.
Attaining the state of the red-eyed fire, do thou condescend to do me
this favour!' Having thus advised Atharvan, the fire went away to some
other place. But his place of concealment was divulged by the finny
tribe. Upon them the fire pronounced this curse in anger, 'You shall be
the food of all creatures in various ways.' And then that carrier of
oblations spoke unto Atharvan (as before). Though entreated by the gods,
he did not agree to continue carrying their oblations. He then became
insensible and instantly gave up the ghost. And leaving his material
body, he entered into the bowels of the earth. Coming into contact with
the earth, he created the different metals. Force and scent arose from
his pus; the Deodar pine from his bones; glass from his phlegm; the
Marakata jewel from his bile; and the black iron from his liver. And all
the world has been embellished with these three substances (wood, stone
and iron). The clouds were made from his nails, and corals from his
veins. And, O king, various other metals were produced from his body.
Thus leaving his material body, he remained absorbed in (spiritual)
meditation. He was roused by the penance of Bhrigu and Angiras. The
powerful fire thus gratified with penance, blazed forth intensely. But on
beholding the Rishi (Atharvan), he again sought his watery refuse. At
this extinction of the fire, the whole world was frightened, and sought
the protection of Atharvan, and the gods and others began to worship him.
Atharvan rummaged the whole sea in the presence of all those beings eager
with expectation, and finding out the fire, himself began the work of
creation. Thus in olden times the fire was destroyed and called back to
life by the adorable Atharvan. But now he invariably carries the
oblations of all creatures. Living in the sea and travelling about
various countries, he produced the various fires mentioned in the Vedas.

The river Indus, the five rivers (of the Punjab), the Sone, the Devika,
the Saraswati, the Ganga, the Satakumbha, the Sarayu, the Gandaki, the
Charmanwati, the Mahi, the Medha, the Medhatithi, the three rivers
Tamravati, the Vetravati, and the Kausiki; the Tamasa, the Narmada, the
Godavari, the Vena, the Upavena, the Bhima, the Vadawa, the Bharati, the
Suprayoga, the Kaveri, the Murmura, the Tungavenna, the Krishnavenna and
the Kapila, these rivers, O Bharata, are said to be the mothers of the
fires! The fire called Adbhuta had a wife of the name of Priya, and Vibhu
was the eldest of his sons by her. There are as many different kinds of
Soma sacrifices as the number of fires mentioned before. All this race of
fires, first-born of the spirit of Brahma, sprang also from the race of
Atri. Atri in his own mind conceived these sons, desirous of extending
the creation. By this act, the fires came out of his own Brahmic frame. I
have thus narrated to thee the history of the origin of these fires. They
are great, resplendent, and unrivalled in power, and they are the
destroyers of darkness. Know that the powers of those fires are the same
as those of the Adbhuta fire as related in the Vedas. For all these fires
are one and same. This adorable being, the first born fire, must be
considered as one. For like the Jyotishtoma sacrifice he came out of
Angiras body in various forms. I have thus described to thee the history
of the great race of Agni (fires) who when duly worshipped with the
various hymns, carry the oblations of all creatures to the gods.



SECTION CCXXII

"Markandeya continued, 'O sinless scion of Kuru's race, I have described
to thee the various branches of the race of Agni. Listen now to the story
of the birth of the intelligent Kartikeya. I shall tell thee of that
wonderful and famous and highly energetic son of the Adbhuta fire
begotten of the wives of the Brahmarshis. In ancient times the gods and
Asuras were very active in destroying one another. And the terrible
Asuras always succeeded in defeating the gods. And Purandara (Indra)
beholding the great slaughter of his armies by them and anxious to find
out a leader for the celestial host, thought within himself, 'I must find
out a mighty person who observing the ranks of the celestial army
shattered by the Danavas will be able to reorganize it with vigour.' He
then repaired to the Manasa mountains and was there deeply absorbed in
thought of nature, when he heard the heart-rending cries of a woman to
the effect, 'May some one come quick and rescue me, and either indicate a
husband for me, or be my husband himself.' Purandara said to her, 'Do not
be afraid, lady!' And having said these words, he saw Kesin (an Asura)
adorned with a crown and mace in hand standing even like a hill of metals
at a distance and holding that lady by the hand. Vasava addressed then
that Asura saying, 'Why art thou bent on behaving insolently to this
lady? Know that I am the god who wields the thunderbolt. Refrain thou
from doing any violence to this lady.' To him Kesin replied, 'Do thou, O
Sakra, leave her alone. I desire to possess her. Thinkest thou, O slayer
of Paka, that thou shalt be able to return home with thy life?' With
these words Kesin hurled his mace for slaying Indra. Vasava cut it up in
its course with his thunderbolt. Then Kesin, furious with rage, hurled a
huge mass of rock at him. Beholding that, he of a hundred sacrifices rent
it asunder with his thunderbolt, and it fell down upon the ground. And
Kesin himself was wounded by that falling mass of rock. Thus sorely
afflicted, he fled leaving the lady behind. And when the Asura was gone,
Indra said to that lady, 'Who and whose wife art thou, O lady with a
beautiful face, and what has brought thee here?'"



SECTION CCXXIII

"The lady replied, 'I am a daughter of Prajapati (the lord of all
creatures, Brahma) and my name is Devasena. My sister Daityasena has ere
this been ravished by Kesin. We two sisters with our maids habitually
used to come to these Manasa mountains for pleasures with the permission
of Prajapati. And the great Asura Kesin used daily to pay his court to
us. Daityasena, O conqueror of Paka, listened to him, but I did not.
Daityasena was, therefore, taken away by him, but, O illustrious one,
thou hast rescued me with thy might. And now, O lord of the celestials, I
desire that thou shouldst select an invincible husband for me.' To this
Indra replied, 'Thou art a cousin of mine, thy mother being a sister of
my mother Dakshayani, and now I desire to hear thee relate thine own
prowess.' The lady replied, 'O hero with long arms, I am Avala [70] (weak)
but my husband must be powerful. And by the potency of my father's boon,
he will be respected by gods and Asuras alike.' Indra said, 'O blameless
creature, I wish to hear from thee, what sort of power thou wishest thy
husband to possess.' The lady replied, 'That manly and famous and
powerful being devoted to Brahma, who is able to conquer all the
celestials, Asuras, Yakshas, Kinnaras, Uragas, Rakshasas, and the
evil-minded Daityas and to subdue all the worlds with thee, shall be my
husband.'

"Markandeya continued, 'On hearing her speech, Indra was grieved and
deeply thought within himself, 'There is no husband for this lady,
answering to her own description.' And that god adorned with sun-like
effulgence, then perceived the Sun rising on the Udaya hill, [71] and the
great Soma (Moon) gliding into the Sun. It being the time of the new
Moon, he of a hundred sacrifices, at the Raudra [72] moment, observed the
gods and Asuras fighting on the Sunrise hill. And he saw that the morning
twilight was tinged with red clouds. And he also saw that the abode of
Varuna had become blood-red. And he also observed Agni conveying
oblations offered with various hymns by Bhrigu, Angiras, and others and
entering the disc of the Sun. And he further saw the twenty four Parvas
adorning the Sun, and the terrible Soma also present in the Sun under
such surroundings. And observing this union of the Sun and the Moon and
that fearful conjunction of theirs, Sakra thought within himself, This
terrific conjunction of the Sun and the Moon forebodeth a fearful battle
on the morrow. And the river Sindhu (Indus) too is flowing with a current
of fresh blood and the jackals with fiery laces are crying to the Sun.
This great conjunction is fearful and full of energy. This union of the
Moon (Soma) with the Sun and Agni is very wonderful. And if Soma giveth
birth to a son now, that son may become the husband of this lady. And
Agni also hath similar surroundings now, and he too is a god. If the two
begetteth a son, that son, may become the husband of this lady.' With
these thoughts that illustrious celestial repaired to the regions of
Brahma, taking Devasena [73] with him. And saluting the Grandsire he said
unto him, 'Do thou fix a renowned warrior as husband of this lady.'
Brahma replied, 'O slayer of Asuras, it shall be; as thou hast intended.
The issue of that union will be mighty and powerful accordingly. That
powerful being will be the husband of this lady and the joint leader of
thy forces with thee.' Thus addressed, the lord of the celestials and the
lady bowed unto him and then repaired to the place where those great
Brahmanas, the powerful celestial Rishis, Vasistha and others, lived. And
with Indra at their head, the other gods also, desirous of drinking the
Soma beverage, repaired to the sacrifices of those Rishis to receive
their respective shares of the offerings. Having duly performed the
ceremonies with the bright blazing fire, those great-minded persons
offered oblations to the celestials. And the Adbhuta fire, that carrier
of oblations, was invited with mantras. And coming out of the solar disc,
that lordly fire duly repaired thither, restraining speech. And, O chief
of Bharata's race, that fire entering the sacrificial fire that had been
ignited and into which various offerings were made by the Rishis with
recitations of hymns, took them with him and made them over to the
dwellers of heaven. And while returning from that place, he observed the
wives of those high-souled Rishis sleeping at their ease on their beds.
And those ladies had a complexion beautiful like that of an altar of
gold, spotless like moon-beams, resembling fiery flames and looking like
blazing stars. And seeing those wives of the illustrious Brahmanas with
eager eyes, his mind became agitated and he was smitten with their
charms. Restraining his heart he considered it improper for him to be
thus agitated. And he said unto himself, The wives of these great
Brahmanas are chaste and faithful and beyond the reach of other people's
desires. I am filled with desire to possess them. I cannot lawfully cast
my eyes upon them, nor ever touch them when they are not filled with
desire. I shall, therefore, gratify myself daily with only looking at
them by becoming their Garhapatya (house-hold) fire.'

"Markandeya continued, The Adbhuta fire, thus transforming himself into a
house-hold one, was highly gratified with seeing those gold-complexioned
ladies and touching them with his flames. And influenced by their charms
he dwelt there for a long time, giving them his heart and filled with an
intense love for them. And baffled in all his efforts to win the hearts
of those Brahmana ladies, and his own heart tortured by love, he repaired
to a forest with the certain object of destroying himself. A little while
before, Swaha, the daughter of Daksha, had bestowed her love on him. The
excellent lady had been endeavouring for a long time to detect his weak
moments; but that blameless lady did not succeed in finding out any
weakness in the calm and collected fire-god. But now that the god had
betaken himself to a forest, actually tortured by the pangs of love, she
thought, 'As I too am distressed with love, I shall assume the guise of
the wives of the seven Rishis, and in that disguise I shall seek the
fire-god so smitten with their charms. This done, he will be gratified
and my desire too will be satisfied.'"



SECTION CCXXIV

"Markandeya continued, 'O lord of men, the beautiful Siva endowed with
great virtues and an unspotted character was the wife of Angiras (one of
the seven Rishis). That excellent lady (Swaha) at first assuming the
disguise of Siva, sought the presence of Agni unto whom she said, 'O
Agni, I am tortured with love for thee. Do thou think it fit to woo me.
And if thou dost not accede to my request, know that I shall commit
self-destruction. I am Siva the wife of Angiras. I have come here
according to the advice of the wives of the other Rishis, who have sent
me here after due deliberation.'

Agni replied, 'How didst thou know that I was tortured with love and how
could the others, the beloved wives of the seven Rishis, of whom thou
hast spoken, know this?'

Swaha replied, 'Thou art always a favourite with us, but we are afraid of
thee. Now having read thy mind by well-known signs, they have sent to thy
presence. I have come here to gratify my desire. Be thou quick, O Agni,
to encompass the object of thy desire, my sisters-in-law are awaiting me.
I must return soon.'

Markandeya continued, 'Then Agni, filled with great joy and delight,
married Swaha in the guise of Siva, and that lady joyfully cohabiting
with him, held the semen virile in her hands. And then she thought within
herself that those who would observe her in that disguise in the forest,
would cast an unmerited slur upon the conduct of those Brahmana ladies in
connection with Agni. Therefore, to prevent this, she should assume the
disguise of a bird, and in that state she should more easily get out of
the forest.

Markandeya continued, 'Then assuming the disguise of a winged creature,
she went out of the forest and reached the White Mountain begirt with
clumps of heath and other plants and trees, and guarded by strange
seven-headed serpents with poison in their very looks, and abounding with
Rakshasas, male and female Pisachas, terrible spirits, and various kinds
of birds and animals. That excellent lady quickly ascending a peak of
those mountains, threw that semen into a golden lake. And then assuming
successively the forms of the wives of the high-souled seven Rishis, she
continued to dally with Agni. But on account of the great ascetic merit
of Arundhati and her devotion to her husband (Vasishtha), she was unable
to assume her form. And, O chief of Kuru's race, the lady Swaha on the
first lunar day threw six times into that lake the semen of Agni. And
thrown there, it produced a male child endowed with great power. And from
the fact of its being regarded by the Rishis as cast off, the child born
therefrom came to be called by the name of Skanda. And the child had six
faces, twelve ears, as many eyes, hands, and feet, one neck, and one
stomach. And it first assumed a form on the second lunar day, and it grew
to the size of a little child on the third. And the limbs of Guha were
developed on the fourth day. And being surrounded by masses of red clouds
flashing forth lightning, it shone like the Sun rising in the midst of a
mass of red clouds. And seizing the terrific and immense bow which was
used by the destroyer of the Asura Tripura for the destruction of the
enemies of the gods, that mighty being uttered such a terrible roar that
the three worlds with their mobile and immobile divisions became struck
with awe. And hearing that sound which seemed like the rumbling of a mass
of big clouds, the great Nagas, Chitra and Airavata, were shaken with
fear. And seeing them unsteady that lad shining with sun-like refulgence
held them with both his hands. And with a dart in (another) hand, and
with a stout, red-crested, big cock fast secured in another, that
long-armed son of Agni began to sport about making a terrible noise. And
holding an excellent conch-shell with two of his hands, that mighty being
began to blow it to the great terror of even the most powerful creatures.
And striking the air with two of his hands, and playing about on the
hill-top, the mighty Mahasena of unrivalled prowess, looked as if he were
on the point of devouring the three worlds, and shone like the bright
Sun-god at the moment of his ascension in the heavens. And that being of
wonderful prowess and matchless strength, seated on the top of that hill,
looked on with his numerous faces directed towards the different cardinal
points, and observing various things, he repeated his loud roars. And on
hearing those roars various creatures were prostrate with fear. And
frightened and troubled in mind they sought protection. And all those
persons of various orders who then sought the protection of that god are
known as his powerful Brahmana followers. And rising from his seat, that
mighty god allayed the fears of all those people, and then drawing his
bow, he discharged his arrows in the direction of the White Mountain. And
with those arrows the hill Krauncha, the son of Himavat, was rent
asunder. And that is the reason why swans and vultures now migrate to the
Sumeru mountains. The Krauncha hill, sorely wounded, fell down uttering
fearful groans. And seeing him fallen, the other hills too began to
scream. And that mighty being of unrivalled prowess, hearing the groans
of the afflicted, was not at all moved, but himself uplifting his mace,
yelled forth his war-whoop. And that high-souled being then hurled his
mace of great lustre and quickly rent in twain one of the peaks of the
White Mountain. And the White Mountain being thus pierced by him was
greatly afraid of him and dissociating himself from the earth fled with
the other mountains. And the earth was greatly afflicted and bereft of
her ornaments on all sides. And in this distress, she went over to Skanda
and once more shone with all her might. And the mountains too bowed down
to Skanda and came back and stuck into the earth. And all creatures then
celebrated the worship of Skanda on the fifth day of the lunar month.



SECTION CCXXV

"Markandeya continued, 'When that powerful, high-souled, and mighty being
was born, various kinds of fearful phenomena occurred. And the nature of
males and females, of heat and cold, and of such other pairs of
contraries, was reversed. And the planets, the cardinal points and the
firmaments became radiant with light and the earth began to rumble very
much. And the Rishis even, seeking the welfare of the world, while they
observed all these terrific prodigies on all sides, began with anxious
hearts to restore tranquillity in the universe. And those who used to
live in that Chitraratha forest said, This very miserable condition of
ours hath been brought about by Agni cohabiting with the six wives of the
seven Rishis.' Others again who had seen the goddess assume the disguise
of a bird said, 'This evil hath been brought about by a bird.' No one
ever imagined that Swaha was the authoress of that mischief. But having
heard that the (new born) male child was hers, she went to Skanda and
gradually revealed to him the fact that she was his mother. And those
seven Rishis, when they heard that a son of great power had been born (to
them), divorced their six wives with the exception of the adorable
Arundhati, because all the dwellers of that forest protested that those
six persons had been instrumental in bringing forth the child. Swaha too,
O king, said again and again to the seven Rishis, saying, 'Ye ascetics,
this child is mine, your wives are not his mother.'

The great Muni Viswamitra had, after the conclusion of the sacrifices of
the seven Rishis, followed unseen the god of fire, while the latter was
tortured with lust. He, therefore, knew everything as it happened and he
was the first to seek the protection of Mahasena. And he offered divine
prayers to Mahasena and all the thirteen auspicious rites appertaining to
childhood, such as the natal and other ceremonies, were all performed by
the great Muni in respect of that child. And for the good of the world he
promulgated the virtues of the six-faced Skanda, and performed ceremonies
in honour of the cock, the goddess Sakti, and the first followers of
Skanda. And for this reason he became a great favourite of the celestial
youth. That great Muni then informed the seven Rishis, of the
transformations of Swaha and told them that their wives were perfectly
innocent. But though thus informed the seven Rishis abandoned their
spouses unconditionally.

Markandeya continued, The celestials having heard of the prowess of
Skanda, all said to Vasava, 'O Sakra, do thou kill Skanda without delay
for his prowess is unbearable. And if thou dost not exterminate him, he
will conquer the three worlds with ourselves, and overpowering thee, will
himself become the mighty lord of the celestials.' Perplexed in mind,
Sakra replied unto them, 'This child is endowed with great prowess. He
can himself destroy the Creator of the Universe, in battle putting forth
his might. I venture not, therefore, to do away with him.' To this the
gods replied, 'Thou hast no manliness in thee, in that thou talkest in
this manner. Let the great Mothers of the Universe repair to-day to
Skanda. They can master at will any degree of energy. Let then kill this
child.' 'It shall be so.'--the mothers replied. And then they went away.
But on beholding that he was possessed of great might, they became
dispirited, and considering that he was invincible, they sought his
protection and said unto him, 'Do thou, O mighty being, become our
(adopted) son. We are full of affection for thee and desirous of giving
thee suck. Lo, the milk oozes from our breasts!' On hearing these words,
the mighty Mahasena became desirous of sucking their breasts and he
received them with due respect and acceded to their request. And that
mightiest of mighty creatures then beheld his father Agni come towards
him. And that god, who is the doer of all that is good, was duly honoured
by his son, and in company with the Mothers, he stayed there by the side
of Mahasena to tend him. And that lady amongst the Mothers who was born
of Anger [74] with a spike in hand kept watch over Skanda even like a
mother guarding her own offspring, and that irascible red-coloured
daughter of the Sea, who lived herself on blood, hugged Mahasena in her
breast and nursed him like a mother. And Agni transforming himself into a
trader with a goat's mouth and followed by numerous children began to
gratify that child of his with toys in that mountain abode of his."



SECTION CCXXVI

"Markandeya continued, The planets with their satellites, the Rishis and
the Mothers, Agni and numerous other blazing courtiers and many other
dwellers of heaven of terrible mien, waited on Mahasena along with the
Mothers. And the illustrious sovereign of the gods, desirous of victory
but believing success to be doubtful mounted his elephant Airavata and
attended by the other gods advanced towards Skanda. That mighty being
followed by all the celestials was armed with his thunderbolt. And with
the object of slaying Mahasena, he marched with terrible celestial army
of great-splendour, sounding their shrill war-cry and furnished with
various sorts of standards, with warriors encased in various armour and
armed with numerous bows and riding on various animals. When Mahasena
beheld the gloriously decked Sakra, attired in his best clothes,
advancing with the determination of slaying him, he (too on his part)
advanced to meet that chief of the celestials. O Partha, the mighty
Vasava, the lord of the celestials, then uttered a loud shout, to
encourage his warriors and marching rapidly with the view of killing
'Agnis' son and praised by Tridasas [75] and great Rishis, he at length
reached the abode of Kartikeya. And then he shouted out with other gods;
and Guha too in response to this, uttered a fearful war-cry resembling
the roaring of the sea. On hearing that noise, the celestial army behaved
like an agitated sea, and was stunned and fixed to the spot. And that son
of Pavaka (the Fire-god) beholding the gods come near to him with the
object of killing him, was filled with wrath, and gave out rising flame
of fire from within his mouth. And these flames destroyed the celestial
forces struggling on the ground. Their heads, their bodies, their arms
and riding animals were all burnt in that conflagration and they appeared
all on a sudden like stars displaced from their proper spheres. Thus
afflicted, the god renounced all allegiance to the thunder bolt, and
sought the protection of Pavaka's son; and thus peace was again secured.
When he was thus forsaken by the gods, Sakra hurled his thunder-bolt at
Skanda. It pierced him on the right side; and, O great king, it passed
through the body of that high-souled being. And from being struck with
the thunder-bolt, there arose from Skanda's body another being--a youth
with a club in hand, and adorned with a celestial amulet. And because he
was born on account of the piercing of the thunder-bolt, he was named
Visakha. And Indra, when he beheld that another person looking like the
fierce destroying Fire-god had come into being was frightened out of his
wits and besought the protection of Skanda, with the palms of his hands
joined together (as a mark of respect). And that excellent being Skanda,
bade him renounce all fear, with his arm. The gods were then transported
with joy, and their hands too struck up."



SECTION CCXXVII

"Markandeya continued, 'Now hear of those terrible and curious-looking
followers of Skanda. A number of male children came into being when
Skanda was struck with the thunder-bolt,--those terrific creatures that
steal (spirit away) little children, whether born, or in the womb and a
number of female children too of great strength were born to him. Those
children adopted Visakha as their father. That adorable and dexterous
Bhadrasakha, having a face like that of a goat was at the time (of the
battle), surrounded by all his sons and daughters whom he guarded
carefully in the presence of the great mothers. And for this reason the
inhabitants of this earth call Skanda the father of Kumaras (little
children). Those persons who desire to have sons born to them, worship in
their places the powerful Rudra in the form of the Fire-god, and Uma in
the form of Swaha. And by that means they are blessed with sons. The
daughters begotten by the Fire-god, Tapa, went over to Skanda, who said
to them, 'What can I do for you?' Those girls replied, 'Do us this
favour; by thy blessing, may we become the good and respected mothers of
all the world!' He replied, 'Be it so.' And that liberal-minded being
repeated again and again, 'Ye shall be divided into Siva and Asiva.' [76]
And the mothers then departed, having first established Skanda's sonship,
Kaki, Halima, Malini, Vrinhila, Arya, Palala and Vaimitra, these were the
seven mothers of Sisu. They had a powerful, red-eyed, terrific, and very
turbulent son named Sisu born by the blessing of Skanda. He was reputed
as the eighth hero, born of the mothers of Skanda. But he is also known
as the ninth, when that being with the face of a goat, is included. Know
that the sixth face of Skanda was like that of a goat. That face, O king,
is situated in the middle of the six, and is regarded constantly by the
mother. That head by which Bhadrasakha created the divine energy, is
reputed to be the best of all his heads O ruler of men, these virtuous
wonderful events happened on the fifth day of the bright half of the
lunar month, and on the sixth, a very fierce and terrific battle was
fought at that place."



SECTION CCXXVIII

"Markandeya continued, 'Skanda was adorned with a golden amulet and
wreath, and wore a crest and a crown of gold; his eyes were
golden-coloured, and he had a set of sharp teeth; he was dressed in a red
garment and looked very handsome; he had a comely appearance, and was
endowed with all good characteristics and was the favourite of the three
worlds. He granted boons (to people who sought them) and was brave,
youthful, and adorned with bright ear-rings. Whilst he was reposing
himself, the goddess of fortune, looking like a lotus and assuming a
personal embodiment, rendered her allegiance to him. When he became thus
possessed of good fortune, that famous and delicate-looking creature
appeared to all like the moon at its full. And high-minded Brahmanas
worshipped that mighty being, and the Maharshis (great rishis) then said
as follows to Skanda, 'O thou born of the golden egg, mayst thou be
prosperous and mayst thou become an instrument of good to the universe! O
best of the gods, although thou wast born only six nights (days) ago, the
whole world has owned allegiance to thee (within this short time), and
thou hast also allayed their fears. Therefore do thou become the Indra
(lord) of the three worlds and remove their cause of apprehension.'
Skanda replied, 'You gentlemen of great ascetic wealth (tell me) what
Indra does with all three worlds and how that sovereign of the celestials
protects the hosts of gods unremittingly.' The Rishis replied, 'Indra is
the giver of strength, power, children and happiness to all creatures and
when propitiated, that Lord of the celestials bestows on all the objects
of their desire. He destroys the wicked and fulfils the desires of the
righteous; and that Destroyer of Vala assigns to all creatures their
various duties. He officiates for the sun and the moon in places where
there is no sun or moon; he even when occasion requires it, acts for
(serves the purposes of) fire, air, earth, and water. These are the
duties of Indra; his capacities are immense. Thou too art mighty;
therefore great hero, do thou become our Indra.'

Sakra said, 'O mighty being, do thou make us happy, by becoming our lord.
Excellent being, thou art worthy of the honour; therefore shall we anoint
thee this very day.'

Skanda replied, 'Do thou continue to rule the three worlds with
self-possession, and with thy heart bent on conquest. I shall remain thy
humble servant. I covet not thy sovereignty.'

Sakra replied, 'Thy prowess is unrivalled, O hero, do thou therefore
vanquish the enemies of the gods. People have been struck with wonder at
thy prowess. More specially as I have been bereft of my prowess, and
defeated by thee, now if I were to act as Indra, I should not command the
respect of all creatures, and they would be busy in bringing about
dissensions between us; and then, my lord, they would become the
partisans of one or other of us. And when they formed themselves into two
distinct factions, war as before would be the result of that defection.
And in that war, thou wouldst undoubtedly defeat me without difficulty
and thyself become the lord of all worlds.'

Skanda replied, 'Thou, O Sakra, art my sovereign, as also of the three
worlds; mayst thou be prosperous! Tell me if I can obey any commands of
thine.'

Indra replied, 'At thy bidding, O powerful being, I shall continue to act
as Indra. And if thou hast said this deliberately and in earnest, then
hear me how thou canst gratify thy desire of serving me. Do thou, O
mighty being, take the leadership of the celestial forces accordingly.'

Skanda replied, 'Do thou anoint me as leader, for the destruction of the
Danavas, for the good of the celestials, and for the well-being of cows
and Brahmanas.'

Markandeya continued, "Thus anointed by Indra and all other gods, and
honoured by the Maharshis, he looked grand at the moment. The golden
umbrella [77] held (over his head) looked like a halo of blazing fire.
That famous god, the Conqueror of Tripura, himself fastened the celestial
wreath of gold, of Viswakarma's manufacture, round his neck. And, O great
man and conqueror of thine enemies, that worshipful god with the emblem
of the bull, had gone there previously with Parvati. He honoured him with
a joyous heart. The Fire-god is called Rudra by Brahmanas, and from this
fact Skanda is called the son of Rudra. The White Mountain was formed
from discharges of Rudra's semen virile and the sensual indulgences of
the Fire-god with the Krittikas took place on that same White Mountain.
And as Rudra was seen by all the dwellers of heaven to heap honours on
the excellent Guha (Skanda), he was for that reason reputed as the son of
Rudra. This child had his being by the action of Rudra entering into the
constitution of the Fire-god, and for this reason, Skanda came to be
known as the son of Rudra. And, O Bharata, as Rudra, the Fire-god, Swaha,
and the six wives (of the seven Rishis) were instrumental to the birth of
the great god Skanda, he was for that reason reputed as the son of Rudra.

"That son of Fire-god was clad in a pair of clean red cloths, and thus he
looked grand and resplendent like the Sun peeping forth from behind a
mass of red clouds. And the red cock given to him by the Fire-god, formed
his ensign; and when perched on the top of his chariot, it looked like
the image of the all-destroying fire. And the presiding deity of the
power which conduces to the victory of the god, and which is the director
of the exertions of all creatures, and constitutes their glory, prop and
refuge, advanced before him. And a mysterious charm entered into his
constitution the charm which manifests its powers on the battlefield.
Beauty, strength, piety, power, might, truthfulness, rectitude, devotion
to Brahmanas, freedom from illusion or perplexity, protection of
followers, destruction of foes, and care of all creatures,--these, O lord
of men, are the inborn virtues of Skanda. Thus anointed by all the gods,
he looked pleased and complacent; and dressed in his best style, he
looked beautiful like the moon at its full. The much-esteemed incantation
of Vedic hymns, the music of the celestial band, and the songs of gods
and Gandharvas then rang on all sides. And surrounded by all the
well-dressed Apsaras, and many other gay and happy-looking Pisachas and
hosts of gods, that anointed (by gods) son of Pavaka disported himself in
all his grandeur. To the dwellers of heaven, the anointed Mahasena,
appeared like the Sun rising after extinction of darkness. And then the
celestial forces looking upon him as their leader, surrounded him on all
sides in thousands. That adorable being followed by all creatures then
assumed their commands, and praised and honoured by them, he encouraged
them in return.

"The Performer of a thousand sacrifices then thought of Devasena, whom he
has rescued before. And considering that this being (Skanda) was
undoubtedly destined to be the husband of this lady by Brahma himself, he
had her brought there, dressed her with the best apparel. And the
vanquisher of Vala then said to Skanda, 'O foremost of gods, this lady
was, even before thy birth, destined to be thy bride by that
Self-existent Being. [78] Therefore do thou duly accept her lotus-like
beautiful right hand with invocation of the (marital) hymns.' Thus told,
he duly married her. And Vrihaspati learned in hymns performed the
necessary prayers and oblations. She who is called Shashthi, Lakshmi,
Asa, Sukhaprada, Sinivali, Kuhu, Saivritti, and Aparajita, is known among
men as Devasena, the wife of Skanda. When Skanda became united to
Devasena in indissoluble bonds of matrimony, then the gods of prosperity
in her own personal embodiment began to serve him with diligence. As
Skanda attained celebrity on the fifth lunar day, that day is called
Sripanchami (or the auspicious fifth day) and as he attained his object
on the sixth, that lunar day is considered to be of great moment."



SECTION CCXXIX

"Markandeya continued, 'Those six ladies, the wives of the seven Rishis
when they learned that good fortune had smiled on Mahasena and that he
had been made leader of the celestial forces, [79] repaired to his camp.
Those virtuous ladies of high religious merit had been disowned by the
Rishis. They lost no time in visiting that leader of the celestial forces
and then addressed him thus, 'We, O son, have been cast out by our
god-like husbands, without any cause. Some people spread the rumour that
we gave birth to thee. Believing in the truth of this story, they became
greatly indignant, and banished us from our sacred places. It behooves
thee now to save us from this infamy. We desire to adopt thee as our son,
so that, O mighty being, eternal bliss may be secured to us by that
favour. Do thou thus repay the obligation thou owest to us.'

"Skanda replied, 'O ladies of faultless character, do you accordingly
become my mothers. I am your son and ye shall attain all the objects of
your desire.'

Markandeya continued, 'Then Sakra having expressed a wish to say
something to Skanda, the latter enquired, 'What is it?' Being told by
Skanda to speak it out, Vasava said, The lady Abhijit, the younger sister
of Rohini, being jealous of her seniority, has repaired to the woods to
perform austerities. And I am at a loss to find out a substitute for the
fallen star. May good luck attend on thee, do thou consult with Brahma
(for the purpose of filling up the room) of this great asterism.
Dhanishtha and other asterisms were created by Brahma, and Rohini used to
serve the purpose of one such; and consequently their number was full.
And in accordance with Sakra's advice, Krittika was assigned a place in
the heavens, and that star presided over by Agni shines as if with seven
heads. Vinata also said to Skanda, 'Thou art as a son to me, and entitled
to offer me the funeral cakes (at my funeral obsequies). I desire, my
son, to live with thee always.'

"Skanda replied, 'Be it so, all honour to thee! Do thou guide me with a
mother's affection, and honoured by thy daughter-in-law, thou shalt
always live with me.'"

"Markandeya continued, 'Then the great mothers spoke as follows to
Skanda, 'We have been described by the learned as the mothers of all
creatures. But we desire to be thy mothers, do thou honour us.'"

"Skanda replied, 'Ye are all as mothers to me, and I am your son. Tell me
what I can do to please you."'

"The mothers replied, 'The ladies (Brahmi, Maheswari, &c.) were appointed
as mothers of the world in bygone ages. We desire, O great god, that they
be dispossessed of that dignity, and ourselves installed in their place,
and that we, instead of them, be worshipped by the world. Do thou now
restore to us those of our progeny, of whom we have been deprived, by
them on thy account.'"

"Skanda replied, 'Ye shall not recover those that have been once given
away, but I can give you other offspring if ye like.'" The mothers
replied, 'We desire that living with thee and assuming different shapes
we be able to eat up the progeny of those mothers and their guardians. Do
thou grant us this favour.'"

"Skanda said, 'I can grant you progeny, but this topic on which ye have
just now dilated is a very painful one. May ye be prosperous! All honour
to you, ladies, do ye vouchsafe to them your protecting care.'"

"The mothers replied, 'We shall protect them, O Skanda, as thou desirest.
Mayst thou be prosperous! But, O mighty being, we desire to live with
thee always.'"

"Skanda replied, 'So long as children of the human kind do not attain the
youthful state in the sixteenth year of their age, ye shall afflict them
with your various forms, and I too shall confer on you a fierce
inexhaustible spirit. And with that ye shall live happily, worshipped by
all.'"

"Markandeya continued, 'And then a fiery powerful being came out of the
body of Skanda for the purpose of devouring the progeny of mortal beings.
He fell down upon the ground, senseless and hungry. And bidden by Skanda,
that genius of evil assumed a terrific form. Skandapasmara is the name by
which it is known among good Brahmanas. Vinata is called the terrific
Sakuni graha (spirit of evil). She who is known as Putana Rakshasi by the
learned is the graha called Putana; that fierce and terrible looking
Rakshasa of a hideous appearance is also called the pisacha, Sita Putana.
That fierce-looking spirit is the cause of abortion in women. Aditi is
also known by the name of Revati; her evil spirit is called Raivata, and
that terrible graha also afflicts children. Diti, the mother of the
Daityas (Asuras), is also called Muhkamandika, and that terrible creature
is very fond of the flesh of little children. Those male and female
children, O Kaurava, who are said to have been begotten by Skanda, are
spirit of evil and they destroy the foetus in the womb. They (the
Kumaras) are known as the husbands of those very ladies, and children are
seized unawares by these cruel spirits. And, O king, Surabhi who is
called the mother of bovine kind by the wise is best ridden by the evil
spirit Sakuni, who in company with her, devours children on this earth.
And Sarama, the mother of dogs, also habitually kills human beings while
still in the womb. She who is the mother of all trees has her abode in a
karanja tree. She grants boons and has a placid countenance and is always
favourably disposed towards all creatures. Those persons who desire to
have children, bow down to her, who is seated in a karanja tree. These
eighteen evil spirits fond of meat and wine, and others of the same kind,
invariably take up their abode in the lying-in-room for ten days. Kadru
introduces herself in a subtle form into the body of a pregnant woman and
there she causes the destruction of the foetus, and the mother is made to
give birth to a Naga (serpent). And that mother of the Gandharvas takes
away the foetus, and for this reason, conception in woman turns out to be
abortive. The mother of the Apsaras removes the foetus from the womb, and
for this reason such conceptions are said to be stationary by the
learned. The daughter of the Divinity of the Red Sea is said to have
nursed Skanda,--she is worshipped under the name of Lohitayani on Kadamva
trees. Arya acts the same part among female beings, as Rudra does among
male ones. She is the mother of all children and is distinctly worshipped
for their welfare. These that I have described are the evil spirits
presiding over the destinies of young children, and until children attain
their sixteenth year, these spirits exercise their influence for evil,
and after that, for good. The whole body of male and female spirits that
I have now described are always denominated by men as the spirits of
Skanda. They are propitiated with burnt offerings, ablutions, unguents,
sacrifices and other offerings, and particularly by the worship of
Skanda. And, O king, when they are honoured and worshipped with due
reverence, they bestow on men whatever is good for them, as also valour
and long life. And now having bowed down to Maheswara, I shall describe
the nature of those spirits who influence the destinies of men after they
have attained their sixteenth year.

"The man who beholds gods while sleeping, or in a wakeful state soon
turns mad, and the spirit under whose influence these hallucinations take
place is called the celestial spirit. When a person beholds his dead
ancestors while he is seated at ease, or lying in his bed, he soon loses
his reason, and the spirit which causes this illusion of sensible
perception, is called the ancestral spirit. The man who shows disrespect
to the Siddhas and who is cursed by them in return, soon runs mad and the
evil influence by which this is brought about, is called the Siddha
spirit. And the spirit by whose influence a man smells sweet odour, and
becomes cognisant of various tastes (when there are no odoriferous or
tasteful substances about him) and soon becomes tormented, is called the
Rakshasa spirit. And the spirit by whose action celestial musicians
(Gandharvas) blend their existence into the constitution of a human
being, and make him run mad in no time, is called the Gandharva spirit.
And that evil spirit by whose influence men are always tormented by
Pisachas, is called the Paisacha spirit. When the spirit of Yakshas
enters into the system of a human being by some accident, he loses his
reason immediately, and such a spirit is called the Yaksha spirit. The
man who loses his reason on account of his mind being demoralised with
vices, runs mad in no time, and his illness must be remedied according to
methods prescribed in the Sastras. Men also run mad from perplexity, from
fear, as also on beholding hideous sights. The remedy lies in quieting
their minds. There are three classes of spirits, some are frolicsome,
some are gluttonous, and some sensual. Until men attain the age of three
score and ten, these evil influences continue to torment them, and then
fever becomes the only evil spirit that afflicts sentient beings. These
evil spirits always avoid those who have subdued their senses, who are
self-restrained, of cleanly habits, god-fearing and free from laziness
and contamination. I have thus described to thee, O king, the evil
spirits that mould the destinies of men. Thou who art devoted to
Maheswara art never troubled by them."



SECTION CCXXX

Markandeya continued, "When Skanda had bestowed these powers, Swaha
appeared to him and said, 'Thou art my natural son,--I desire that thou
shalt grant exquisite happiness to me."

"Skanda replied, 'What sort of happiness dost thou wish to enjoy?'"

"Swaha replied, 'O mighty being, I am the favourite daughter of Daksha,
by name Swaha; and from my youthful days I have been in love with
Hutasana (the Fire-god); but that god, my son, does not understand my
feelings. I desire to live for ever with him (as his wife).'"

"Skanda replied, 'From this day, lady, all the oblations that men of
virtuous character, who swerve not from the path of virtue, will offer to
their gods or ancestors with incantation of purifying hymns by Brahmanas,
shall always be offered (through Agni) coupled with the name of Swaha,
and thus, excellent lady, wilt thou always live associated with Agni, the
god of fire.'"

"Markandeya continued, Thus addressed and honoured by Skanda, Swaha was
greatly pleased; and associated with her husband Pavaka (the Fire-god),
she honoured him in return.'"

"Then Brahma, the lord of all creatures, said to Mahasena, 'Do thou go
and visit thy father Mahadeva, the conqueror of Tripura. Rudra coalescing
with Agni (the Fire-god) and Uma with Swaha have combined to make thee
invincible for the well-being of all creatures. And the semen of the
high-souled Rudra cast into the reproductive organ of Uma was thrown back
upon this hill, and hence the twin Mujika and Minjika came into being. A
portion of it fell into the Blood Sea, another portion, into the rays of
the sun, another upon the earth and thus was it distributed in five
portions. Learned men ought to remember that these thy various and
fierce-looking followers living on the flesh of animals were produced
from the semen'. 'Be it so,' so saying, the high-souled Mahasena with
fatherly love, honoured his father Maheswara."

"Markandeya continued, 'Men who are desirous of acquiring wealth, should
worship those five classes of spirits with the sun flower, and for
alleviation of diseases also worship must be rendered to them. The twin
Mujika and Minjika begotten by Rudra must always be respected by persons
desiring the welfare of little children; and persons who desire to have
children born to them must always worship those female spirits who live
on human flesh and are produced in trees. Thus all Pisachas are said to
be divided into innumerable classes. And now, O king, listen to the
origin of the bells and standards of Skanda. Airavata (Indra's elephant)
is known to have had two bells of the name of Vaijayanti, and the
keen-witted Sakra had them brought to him, and personally gave them to
Guha. Visakha took one of those bells and Skanda the other. The standards
of both Kartikeya and Visakha were of a red colour. That mighty god
Mahasena was pleased with the toys that had been given to him by the
gods. Surrounded by hosts of gods and Pisachas and seated on the Golden
Mountain, he looked splendid in all the grandeur of prosperity. And that
mountain covered with fine forests, also looked grand in his
companionship, just as the Mandara hill abounding with excellent caves
shines with the rays of the sun. The White Mountain was adorned with
whole tracts of wood-land covered with blossoming Santanaka flowers and
with forests of Karavira, Parijata, Jana and Asoke trees,--as also with
wild tracts overgrown with Kadamva trees; and it abounded with herds of
celestial deer and flocks of celestial birds. And the rumbling of clouds
serving the purpose of musical instruments sounded like the murmur of an
agitated sea, and celestial Gandharvas and Apsaras began to dance. And
there arose a great sound of joy from the merriment of all creatures.
Thus the whole world with Indra himself seemed to have been transferred
to the White Mountain. And all the people began to observe Skanda with
satisfaction in their looks, and they did not at all feel tired of doing
so."

Markandeya continued, "When that adorable son of the Fire-god was
anointed as leader of the celestial army, that grand and happy lord, Hara
(Mahadeva) riding with Parvati in a chariot shining with sunlike
refulgence repaired to a place called Bhadravata. His excellent chariot
was drawn by a thousand lions and managed by Kala. They passed through
blank space, and seemed as if they were about to devour the sky; and
striking terror into the heart of all creatures in the mobile divisions
of the worlds, those maned beasts flitted through the air, uttering
fearful growls. And that lord of all animals (Mahadeva) seated in that
chariot with Uma, looked like the sun with flames of lightning
illuminating masses of clouds begirt with Indra's bow (rainbow). He was
preceded by that adorable Lord of riches riding on the backs of human
beings with his attendant Guhyakas riding in his beautiful car Pushpaka.
And Sakra too riding on his elephant Airavata and accompanied by other
gods brought up the rear of Mahadeva, the granter of boons, marching in
this way at the head of the celestial army. And the great Yaksha Amogha
with his attendants--the Jambhaka Yakshas and other Rakshasas decorated
with garlands of flowers--obtained a place in the right wing of his army;
and many gods of wonderful fighting powers in company with the Vasus and
the Rudras, also marched with the right division of his army. And the
terrible-looking Yama too in company with Death marched with him.
(followed by hundreds of terrible diseases); and behind him was carried
the terrible, sharp-pointed, well-decorated trident of Siva, called
Vijaya. And Varuna, the adorable lord of waters with his terrible
Pasa, [80] and surrounded by numerous aquatic animals, marched slowly with
the trident. And the trident Vijaya was followed by the Pattisa [81] of
Rudra guarded by maces, balls, clubs and other excellent weapons. And the
Pattisa, O king, was followed by the bright umbrella of Rudra and the
Kamandalu served by the Maharshis; and on it progressed in the company of
Bhrigu, Angiras and others. And behind all these rode Rudra in his white
chariot, re-assuring the gods with the exhibition of his powers. And
rivers and lakes and seas, Apsaras, Rishis, Celestials, Gandharvas and
serpents, stars, planets, and the children of gods, as also many women,
followed him in his train. These handsome-looking ladies proceeded
scattering flowers all around; and the clouds marched, having made their
obeisance to that god (Mahadeva) armed with the Pinaka bow. And some of
them held a white umbrella over his head, and Agni (the Fire god) and
Vayu (the god of winds) busied themselves with two hairy fans (emblems of
royalty). And, O king, he was followed by the glorious Indra accompanied
by the Rajarshis, and singing the praise of that god with the emblem of
the bull. And Gauri, Vidya, Gandhari, Kesini, and the lady called Mitra
in company with Savitri, all proceeded in the train of Parvati, as also
all the Vidyas (presiding deities of all branches of knowledge) that were
created by the learned. The Rakshasa spirit who delivers to different
battalions the commands which are implicitly obeyed by Indra and other
gods, advanced in front of the army as standard-bearer. And that foremost
of Rakshasas, by name Pingala, the friend of Rudra, who is always busy in
places where corpses are burnt, and who is agreeable to all people,
marched with them merrily, at one time going ahead of the army, and
falling behind again at another, his movements being uncertain. Virtuous
actions are the offerings with which the god Rudra is worshipped by
mortals. He who is also called Siva, the omnipotent god, armed with the
Pinaka bow, is Maheswara. He is worshipped in various forms.

"The son of Krittika, the leader of the celestial army, respectful to
Brahmanas, surrounded by the celestial forces, also followed that lord of
the gods. And then Mahadeva said these weighty words to Mahasena, 'Do
thou carefully command the seventh army corps of the celestial forces.'

"Skanda replied, 'Very well, my lord! I shall command the seventh army
corps. Now tell me quickly if there is anything else to be done.'

"Rudra said, 'Thou shall always find me in the field of action. By
looking up to me and by devotion to me shalt thou attain great welfare.'

"Markandeya continued, 'With these words Maheswara received him in his
embrace, and then dismissed him. And, O great king, after the dismissal
of Skanda, prodigies of various kinds occurred to disturb the equanimity
of the gods.'

"The firmament with the stars was in a blaze, and the whole universe in a
state of utter confusion. The earth quaked and gave forth a rumbling
sound, and darkness overspread the whole world. Then observing this
terrible catastrophe, Sankara with the estimable Uma, and the celestials
with the great Maharshis, were much exercised in mind. And when they had
fallen into this state of confusion, there appeared before them a fierce
and mighty host armed with various weapons, and looking like a mass of
clouds and rocks. Those terrible and countless beings, speaking different
languages directed their movements towards the point where Sankara and
the celestials stood. They hurled into the ranks of the celestial army
flights of arrows in all directions, masses of rock, maces, sataghnis,
prasas and parighas. The celestial army was thrown into a state of
confusion by a shower of these terrible weapons and their ranks were seen
to waver. The Danavas made a great havoc by cutting up their soldiers,
horses, elephants, chariots and arms. And the celestial troops then
seemed as if they were about to turn their backs upon the enemy. And
numbers of them fell, slain by the Asuras, like large trees in a forest
burnt in a conflagration. Those dwellers of heaven fell with their heads,
separated from their bodies, and having none to lead them in that fearful
battle, they were slaughtered by the enemy. And then the god Purandara
(Indra), the slayer of Vala, observing that they were unsteady and
hard-pressed by the Asuras, tried to rally them with this speech, 'Do not
be afraid, ye heroes, may success attend your efforts! Do ye all take up
your arms, and resolve upon manly conduct, and ye will meet with no more
misfortune, and defeat those wicked and terrible-looking Danavas. May ye
be successful! Do ye fall upon the Danavas with me.'

"The dwellers of heaven were re-assured on hearing this speech from
Sakra; and under his leadership, they again rushed against the Danavas.
And then the thirty-three crores of gods and all the powerful Marutas and
the Sadhyas with the Vasus returned to the charge. And the arrows which
they angrily discharged against the enemy drew a large quantity of blood
from the bodies of the Daityas and of their horses and elephants. And
those sharp arrows passing through their bodies fell upon the ground,
looking like so many snakes falling from the sides of a hill. And, O
king, the Daityas pierced by those arrows fell fast on all sides, looking
like so many detached masses of clouds. Then the Danava host, struck with
panic at that charge of the celestials on the field of battle, wavered at
that shower of various weapons. Then all the gods loudly gave vent to
their joy, with arms ready to strike; and the celestial bands too struck
up various airs. Thus took place that encounter, so fearful to both
sides: for all the battle-field was covered with blood and strewn with
the bodies of both gods and Asuras. But the gods were soon worsted all on
a sudden, and the terrible Danavas again made a great havoc of the
celestial army. Then the Asuras, drums struck up and their shrill bugles
were sounded; and the Danava chiefs yelled their terrific war-cry.

"Then a powerful Danava, taking a huge mass of rock in his hands, came
out of that terrible Daitya army. He looked like the sun peering forth
from against a mass of dark clouds. And, O king, the celestials,
beholding that he was about to hurl that mass of rock at them, fled in
confusion. But they were pursued by Mahisha, who hurled that hillock at
them. And, O lord of the world, by the falling of that mass of rock, ten
thousand warriors of the celestial army were crushed to the ground and
breathed their last. And this act of Mahisha struck terror into the
hearts of the gods, and with his attendant Danavas he fell upon them like
a lion attacking a herd of deer. And when Indra and the other celestials
observed that Mahisha was advancing to the charge, they fled, leaving
behind their arms and colours. And Mahisha was greatly enraged at this,
and he quickly advanced towards the chariot of Rudra; and reaching near,
he seized its pole with his hands. And when Mahisha in a fit of rage had
thus seized the chariot of Rudra, all the Earth began to groan and the
great Rishis lost their senses. And Daityas of huge proportions, looking
like dark clouds, were boisterous with joy, thinking that victory was
assured to them. And although that adorable god (Rudra) was in that
plight, yet he did not think it worth while to kill Mahisha in battle; he
remembered that Skanda would deal the deathblow to that evil-minded
Asura. And the fiery Mahisha, contemplating with satisfaction the prize
(the chariot of Rudra) which he had secured, sounded his war-cry, to the
great alarm of the gods and the joy of the Daityas. And when the gods
were in that fearful predicament, the mighty Mahasena, burning with
anger, and looking grand like the Sun advanced to their rescue. And that
lordly being was clad in blazing red and decked with a wreath of red
flowers. And cased in armour of gold he rode in a gold-coloured chariot
bright as the Sun and drawn by chestnut horses. And at his sight the army
of the daityas was suddenly dispirited on the field of battle. And, O
great king, the mighty Mahasena discharged a bright Sakti for the
destruction of Mahisha. That missile cut off the head of Mahisha, and he
fell upon the ground and died. And his head massive as a hillock, falling
on the ground, barred the entrance to the country of the Northern Kurus,
extending in length for sixteen Yojanas though at present the people of
that country pass easily by that gate.

"It was observed both by the gods and the Danavas that Skanda hurled his
sakti again and again on the field of battle, and that it returned to his
hands, after killing thousands of the enemy's forces. And the terrible
Danavas fell in large numbers by the arrows of the wise Mahasena. And
then a panic seized them, and the followers of Skanda began to slay and
eat them up by thousands and drink their blood. And they joyously
exterminated the Danavas in no time, just as the sun destroys darkness,
or as fire destroys a forest, or as the winds drive away the clouds. And
in this manner the famous Skanda defeated all his enemies. And the gods
came to congratulate him, and he, in turn, paid his respects to
Maheswara. And that son of Krittika looked grand like the sun in all the
glory of his effulgence. And when the enemy was completely defeated by
Skanda and when Maheswara left the battle-field, Purandara embraced
Mahasena and said to him, 'This Mahisha, who was made invincible by the
favour of Brahma hath been killed by thee. O best of warriors, the gods
were like grass to him. O strong-limbed hero, thou hast removed a thorn
of the celestials. Thou hast killed in battle hundreds of Danavas equal
in valour to Mahisha who were all hostile to us, and who used to harass
us before. And thy followers too have devoured them by hundreds. Thou
art, O mighty being, invincible in battle like Uma's lord; and this
victory shall be celebrated as thy first achievement, and thy fame shall
be undying in the three worlds. And, O strong-armed god, all the gods
will yield their allegiance to thee.' Having spoken thus to Mahasena, the
husband of Sachi left the place accompanied by the gods and with the
permission of the adorable three-eyed god (Siva). And Rudra returned to
Bhadravata, and the celestials too returned to their respective abodes.
And Rudra spoke, addressing the gods, 'Ye must render allegiance to
Skanda just as ye do unto me.' And that son of the Fire-god, having
killed the Danavas hath conquered the three worlds, in one day, and he
hath been worshipped by the great Rishis. The Brahmana who with due
attention readeth this story of the birth of Skanda, attaineth to great
prosperity in this world and the companionship of Skanda hereafter."

Yudhishthira said, "O good and adorable Brahmana, I wish to know the
different names of that high-souled being, by which he is celebrated
throughout the three worlds."

Vaisampayana continued, "Thus addressed by the Pandava in that assembly
of Rishis, the worshipful Markandeya of high ascetic merit replied,
'Agneya (Son of Agni), Skanda (Cast-off), Diptakirti (Of blazing fame),
Anamaya (Always hale), Mayuraketu (Peacock-bannered), Dharmatman (The
virtuous-souled), Bhutesa (The lord of all creatures), Mahishardana (The
slayer of Mahisha), Kamajit (The subjugator of desires), Kamada (The
fulfiller of desires), Kanta (The handsome), Satyavak (The truthful in
speech), Bhuvaneswara (The lord of the universe), Sisu (The child),
Sighra (The quick), Suchi (The pure), Chanda (The fiery), Diptavarna (The
bright-complexioned), Subhanana (Of beautiful face), Amogha (Incapable of
being baffled), Anagha (The sinless), Rudra (The terrible), Priya (The
favourite), Chandranana (Of face like the moon), Dipta-sasti (The wielder
of the blazing lance), Prasantatman (Of tranquil soul), Bhadrakrit (The
doer of good), Kutamahana (The chamber of even the wicked), Shashthipriya
(True favourite of Shashthi), Pavitra (The holy), Matrivatsala (The
reverencer of his mother), Kanya-bhartri (The protector of virgins),
Vibhakta (Diffused over the universe), Swaheya (The son of Swaha),
Revatisuta (The child of Revati), Prabhu (The Lord), Neta (The leader),
Visakha (Reared up by Visakha), Naigameya (Sprang from the Veda),
Suduschara (Difficult of propitiation), Suvrata (Of excellent vows),
Lalita (The beautiful), Valakridanaka-priya (Fond of toys), Khacharin
(The ranger of skies), Brahmacharin (The chaste), Sura (The brave),
Saravanodbhava (Born in a forest of heath), Viswamitra priya (The
favourite of Viswamitra), Devasena-priya (The lover of Devasena),
Vasudeva-priya (The beloved of Vasudeva), and Priya-krit (The doer of
agreeable things)--these are the divine names of Kartikeya. Whoever
repeateth them, undoubtedly secureth fame, wealth, and salvation."

'Markandeya continued, "O valiant scion of Kuru's race, I shall now with
due devotion pray to that unrivalled, mighty, six-faced, and valiant Guha
who is worshipped by gods and Rishis, enumerating his other titles of
distinction: do thou listen to them: Thou art devoted to Brahma, begotten
of Brahma, and versed in the mysteries of Brahma. Thou art called
Brahmasaya, and thou art the foremost of those who are possessed of
Brahma. Thou art fond of Brahma, thou art austere like the Brahmanas and
art versed in the great mystery of Brahma and the leader of the
Brahmanas. Thou art Swaha, thou art Swadha, and thou art the holiest of
the holy, and art invoked in hymns and celebrated as the six-flamed fire.
Thou art the year, thou art the six seasons, thou art the months, the
(lunar) half months, the (solar) declinations, and the cardinal points of
space. Thou art lotus-eyed. Thou art possessed of a lily-like face. Thou
hast a thousand faces and a thousand arms. Thou art the ruler of the
universe, thou art the great Oblation, and thou art the animating spirit
of all the gods and the Asuras. Thou art the great leader of armies. Thou
art Prachanda (furious), thou art the Lord, and thou art the great master
and the conqueror of thine enemies. Thou art, Sahasrabhu (multiform),
Sahasratusti (a thousand times content), Sahasrabhuk (devourer of
everything), and Sahasrapad (of a thousand legs), and thou art the earth
itself. Thou art possessed of infinite forms and thousand heads and great
strength. According to thine own inclinations thou hast appeared as the
son of Ganga, Swaha, Mahi, or Krittika. O six-faced god, thou dost play
with the cock and assume different forms according to thy will. Thou art
Daksha. Soma, the Maruta, Dharma, Vayu, the prince of mountains, and
Indra, for all time. Thou art mighty, the most eternal of all eternal
things, and the lord of all lords. Thou art the progenitor of Truth, the
destroyer of Diti's progeny (Asuras), and the great conqueror of the
enemies of the celestials. Thou art the personation of virtue and being
thyself vast and minute, thou art acquainted with the highest and lowest
points of virtuous acts, and the mysteries of Brahma. O foremost of all
gods and high-souled lord of the Universe, this whole creation is
over-spread with thy energy! I have thus prayed to thee according to the
best of my power. I salute thee who art possessed of twelve eyes and many
hands. Thy remaining attributes transcend my powers of comprehension!'

The Brahmana who with due attention readeth this story of the birth of
Skanda, or relateth it unto Brahmanas, or hears it narrated by regenerate
men, attaineth to wealth, long life, fame, children, as also victory,
prosperity and contentment, and the companionship of Skanda."



SECTION CCXXXI

(Draupadi-Satyabhama Samvada)

Vaisampayana said, "After those Brahmanas and the illustrious sons of
Pandu had taken their seats, Draupadi and Satyabhama entered the
hermitage. And with hearts full of joy the two ladies laughed merrily and
seated themselves at their ease. And, O king, those ladies, who always
spake sweetly to each other, having met after a long time, began to talk
upon various delightful topics arising out of the stories of the Kurus
and the Yadus. And the slender-waisted Satyabhama, the favourite wife of
Krishna and the daughter of Satrajit, then asked Draupadi in private,
saying, 'By what behaviour is it, O daughter of Drupada, that thou art
able to rule the sons of Pandu--those heroes endued with strength and
beauty and like unto the Lokapalas themselves? Beautiful lady, how is it
that they are so obedient to thee and are never angry with thee? Without
doubt the sons of Pandu, O thou of lovely features, are ever submissive
to thee and watchful to do thy bidding! Tell me, O lady, the reason of
this. Is it practice of vows, or asceticism, or incantation or drug at
the time of the bath (in season) or the efficacy of science, or the
influence of youthful appearance, or the recitation of particular
formulae, or Homa, or collyrium and other medicaments? Tell me now, O
princess of Panchala, of that blessed and auspicious thing by which, O
Krishna, Krishna may ever be obedient to me."

"When the celebrated Satyabhama, having said this, ceased, the chaste and
blessed daughter of Drupada answered her, saying, 'Thou askedest me, O
Satyabhama, of the practices of women that are wicked. How can I answer
thee, O lady, about the cause that is pursued by wicked females? It doth
not become thee, lady, to pursue the questions, or doubt me, after this,
for thou art endued with intelligence and art the favourite wife of
Krishna. When the husband learns that his wife is addicted to
incantations and drugs, from that hour he beginneth to dread her like a
serpent ensconced in his sleeping chamber. And can a man that is troubled
with fear have peace, and how can one that hath no peace have happiness?
A husband can never be made obedient by his wife's incantations. We hear
of painful diseases being transmitted by enemies. Indeed, they that
desire to slay others, send poison in the shape of customary gifts, so
that the man that taketh the powders so sent, by tongue or skin, is,
without doubt, speedily deprived of life. Women have sometimes caused
dropsy and leprosy, decrepitude and impotence and idiocy and blindness
and deafness in men. These wicked women, ever treading in the path of
sin, do sometimes (by these means) injure their husbands. But the wife
should never do the least injury to her lord. Hear now, O illustrious
lady, of the behaviour I adopt towards the high-souled sons of Pandu.
Keeping aside vanity, and controlling desire and wrath, I always serve
with devotion the sons of Pandu with their wives. Restraining jealousy,
with deep devotion of heart, without a sense of degradation at the
services I perform, I wait upon my husbands. Ever fearing to utter what
is evil or false, or to look or sit or walk with impropriety, or cast
glances indicative of the feelings of the heart, do I serve the sons of
Pritha--those mighty warriors blazing like the sun or fire, and handsome
as the moon, those endued with fierce energy and prowess, and capable of
slaying their foes by a glance of the eye. Celestial, or man, or
Gandharva, young or decked with ornaments, wealthy or comely of person,
none else my heart liketh. I never bathe or eat or sleep till he that is
my husband hath bathed or eaten or slept,--till, in fact, our attendants
have bathed, eaten, or slept. Whether returning from the field, the
forest, or the town, hastily rising up I always salute my husband with
water and a seat. I always keep the house and all household articles and
the food that is to be taken well-ordered and clean. Carefully do I keep
the rice, and serve the food at the proper time. I never indulge in angry
and fretful speech, and never imitate women that are wicked. Keeping
idleness at distance I always do what is agreeable. I never laugh except
at a jest, and never stay for any length of time at the house-gate. I
never stay long in places for answering calls of nature, nor in
pleasure-gardens attached to the house. I always refrain from laughing
loudly and indulging in high passion, and from everything that may give
offence. Indeed, O Satyabhama, I always am engaged in waiting upon my
lords. A separation from my lords is never agreeable to me. When my
husband leaveth home for the sake of any relative, then renouncing
flowers and fragrant paste of every kind, I begin to undergo penances.
Whatever my husband drinketh not, whatever my husband eateth not,
whatever my husband enjoyeth not, I ever renounce. O beautiful lady,
decked in ornaments and ever controlled by the instruction imparted to
me, I always devotedly seek the good of my lord. Those duties that my
mother-in-law had told me of in respect of relatives, as also the duties
of alms-giving, of offering worship to the gods, of oblations to the
diseased, of boiling food in pots on auspicious days for offer to
ancestors and guests of reverence and service to those that deserve our
regards, and all else that is known to me, I always discharge day and
night, without idleness of any kind. Having with my whole heart recourse
to humility and approved rules I serve my meek and truthful lords ever
observant of virtue, regarding them as poisonous snakes capable of being
excited at a trifle. I think that to be eternal virtue for women which is
based upon a regard for the husband. The husband is the wife's god, and
he is her refuge. Indeed, there is no other refuge for her. How can,
then, the wife do the least injury to her lord? I never, in sleeping or
eating or adorning any person, act against the wishes of my lord, and
always guided by my husbands, I never speak ill of my mother-in-law. O
blessed lady, my husbands have become obedient to me in consequence of my
diligence, my alacrity, and the humility with which I serve superiors.
Personally do I wait every day with food and drink and clothes upon the
revered and truthful Kunti--that mother of heroes. Never do I show any
preference for myself over her in matters of food and attire, and never
do I reprove in words that princess equal unto the Earth herself in
forgiveness. Formerly, eight thousand Brahmanas were daily fed in the
palace of Yudhishthira from off plates of gold. And eighty thousand
Brahmanas also of the Snataka sect leading domestic lives were
entertained by Yudhishthira with thirty serving-maids assigned to each.
Besides these, ten thousand yatis with the vital seed drawn up, had their
pure food carried unto them in plates of gold. All these Brahamanas that
were the utterers of the Veda, I used to worship duly with food, drink,
and raiment taken from stores only after a portion thereof had been
dedicated to the Viswadeva. [82] The illustrious son of Kunti had a
hundred thousand well-dressed serving-maids with bracelets on arms and
golden ornaments on necks, and decked with costly garlands and wreaths
and gold in profusion, and sprinkled with sandal paste. And adorned with
jewels and gold they were all skilled in singing and dancing. O lady, I
knew the names and features of all those girls, as also what they are and
what they were, and what they did not. Kunti's son of great intelligence
had also a hundred thousand maid-servants who daily used to feed guests,
with plates of gold in their hands. And while Yudhishthira lived in
Indraprastha a hundred thousand horses and a hundred thousand elephants
used to follow in his train. These were the possessions of Yudhisthira
while he ruled the earth. It was I however, O lady, who regulated their
number and framed the rules to be observed in respect of them; and it was
I who had to listen to all complaints about them. Indeed, I knew
everything about what the maid-servants of the palace and other classes
of attendants, even the cow-herds and the shepherds of the royal
establishment, did or did not. O blessed and illustrious lady, it was I
alone amongst the Pandavas who knew the income and expenditure of the
king and what their whole wealth was. And those bulls among the Bharatas,
throwing upon me the burden of looking after all those that were to be
fed by them, would, O thou of handsome face, pay their court to me. And
this load, so heavy and incapable of being borne by persons of evil
heart, I used to bear day and night, sacrificing my ease, and all the
while affectionately devoted to them. And while my husbands were engaged
in the pursuit of virtue, I only supervised their treasury inexhaustible
like the ever-filled receptacle of Varuna. Day and night bearing hunger
and thirst, I used to serve the Kuru princes, so that my nights and days
were equal to me. I used to wake up first and go to bed last. This, O
Satyabhama, hath ever been my charm for making my husbands obedient to
me! This great art hath ever been known to me for making my husbands
obedient to me. Never have I practised the charms of wicked women, nor do
I ever wish to practise them."

Vaisampayana continued, "Hearing those words of virtuous import uttered
by Krishna, Satyabhama, having first reverenced the virtuous princess of
Panchala, answered saying, 'O princess of Panchala, I have been guilty, O
daughter of Yajnasena, forgive me! Among friends, conversations in jest
arise naturally, and without premeditation."



SECTION CCXXXII

"Draupadi said, 'I shall now indicate to thee, for attracting the heart
of thy husbands a way that is free from deceit. By adopting it duly, dear
friend, thou will be able to draw away thy lord from other females. In
all the worlds, including that of the celestials, there is no god equal,
O Satyabhama, unto the husband. When he is gratified with thee, thou
mayst have (from thy husband) every object of desire; when he is angry,
all these may be lost. It is from her husband that the wife obtaineth
offspring and various articles of enjoyment. It is from thy husband that
thou mayst have handsome beds and seats, and robes and garlands, and
perfumes, and great fame and heaven itself hereafter. One cannot obtain
happiness here by means that are easy. Indeed, the woman that is chaste,
obtains weal with woe. Always adore Krishna, therefore, with friendship
and love physical sufferings. And do thou also act in a way, by offering
handsome seats and excellent garlands and various perfumes and prompt
service, that he may be devoted to thee, thinking, 'I am truly loved by
her!' Hearing the voice of thy lord at the gate, rise thou up from thy
seat and stay in readiness within the room. And as soon as thou seest him
enter thy chamber, worship him by promptly offering him a seat and water
to wash his feet. And even when he commands a maidservant to do anything,
get thou up and do it thyself. Let Krishna understand this temper of thy
mind and know that thou adorest him with all thy heart. And, O
Satyabhama, whatever thy lord speaketh before thee, do not blab of it
even if it may not deserve concealment,--for if any of thy co-wives were
to speak of it unto Vasudeva, he might be irritated with thee. Feed thou
by every means in thy power those that are dear and devoted to thy lord
and always seek his good. Thou shouldst, however, always keep thyself
aloof from those that are hostile to and against thy lord and seek to do
him injury, as also from those that are addicted to deceit. Foregoing all
excitement and carelessness in the presence of men, conceal thy
inclinations by observing silence, and thou shouldst not stay or converse
in private even with thy sons, Pradyumna and Samva. Thou shouldst form
attachments with only such females as are high-born and sinless and
devoted to their lords, and thou shouldst always shun women that are
wrathful, addicted to drinks, gluttonous, thievish, wicked and fickle.
Behaviour such as this is reputable and productive of prosperity; and
while it is capable of neutralising hostility, it also leadeth to heaven.
Therefore, worship thou thy husband, decking thyself in costly garlands
and ornaments and smearing thyself with unguents and excellent perfumes."



SECTION CCXXXIII

Vaisampayana said, "Then Kesava, the slayer of Madhu, also called
Janardana, having conversed on various agreeable themes with the
illustrious sons of Pandu and with those Brahmanas that were headed by
Markandeya and having bid them farewell, mounted his car and called for
Satyabhama. And Satyabhama then, having embraced the daughter of Drupada,
addressed her in these cordial words expressive of her feelings towards
her: 'O Krishna, let there be no anxiety, no grief, for thee! Thou hast
no cause to pass thy nights in sleeplessness, for thou wilt surely obtain
back the earth subjugated by thy husbands, who are all equal unto the
gods. O thou of black eyes, women endued with such disposition and
possessed of such auspicious marks, can never suffer misfortune long. It
hath been heard by me that thou shall, with thy husbands, certainly enjoy
this earth peacefully and freed from all thorns! And, O daughter of
Drupada, thou shalt certainly behold the earth ruled by Yudhishthira
after the sons of Dhritarashtra have been slain and the deeds of their
hostility avenged! Thou wilt soon behold those wives of the Kurus, who,
deprived of sense by pride, laughed at thee while on thy way to exile,
themselves reduced to a state of helplessness and despair! Know them all,
O Krishna, that did thee any injury while thou wert afflicted, to have
already gone to the abode of Yama. Thy brave sons, Prativindhya by
Yudhishthira and Sutasoma by Bhima, and Srutakarman by Arjuna, and
Satanika by Nakula, and Srutasena begot by Sahadeva, are well and have
become skilled in weapons. Like Abhimanyu they are all staying at
Dwaravati, delighted with the place. And Subhadra also, cheerfully and
with her whole soul, looketh after them like thee, and like thee joyeth
in them and deriveth much happiness from them. Indeed, she grieveth in
their griefs and joyeth in their joys. And the mother of Pradyumna also
loveth them with her whole soul. And Kesava with his sons Bhanu and
others watcheth over them with especial affection. And my mother-in-law
is ever attentive in feeding and clothing them. And the Andhakas and
Vrishnis, including Rama and others, regard them with affection. And, O
beautiful lady, their affection for thy sons is equal unto what they feel
for Pradyumna.

"Having said these agreeable and truthful and cordial words, Satyabhama
desired to go to Vasudeva's car. And the wife of Krishna then walked
round the queen of the Pandavas. And having done so the beautiful
Satyabhama mounted the car of Krishna. And the chief of the Yadavas,
comforting Draupadi with a smile and causing the Pandavas to return, set
out for his own city, with swift horses (yoked unto his car)."



SECTION CCXXXIV

(Ghosha-yatra Parva)

Janamejaya said, "While those foremost of men--the sons of Pritha--were
passing their days in the forest exposed to the inclemencies of the
winter, the summer, the wind and the sun, what did they do, O Brahmana,
after they had reached the lake and woods going by the name of Dwaita?"

Vaisampayana said, "After the sons of Pandu had arrived at that lake,
they chose a residence that was removed from the habitations of men. And
they began to roam through delightful woods and ever charming mountains
and picturesque river-valleys. And after they had taken up their
residence there, many venerable ascetics endued with Vedic lore often
came to see them. And those foremost of men always received those
Veda-knowing Rishis with great respect. And one day there came unto the
Kaurava princes a certain Brahmana who was well known on earth for his
powers of speech. And having conversed with the Pandavas for a while, he
went away as pleased him to the court of the royal son of Vichitravirya.
Received with respect by that chief of the Kurus, the old king, the
Brahmana took his seat; and asked by the monarch he began to talk of the
sons of Dharma, Pavana, Indra and of the twins, all of whom having fallen
into severe misery, had become emaciated and reduced owing to exposure to
wind and sun. And that Brahmana also talked of Krishna who was
overwhelmed with suffering and who then had become perfectly helpless,
although she had heroes for her lords. And hearing the words of that
Brahmana, the royal son of Vichitravirya became afflicted with grief, at
the thought of those princes of royal lineage then swimming in a river of
sorrow. His inmost soul afflicted with sorrow and trembling all over with
sighs, he quieted himself with a great effort, remembering that
everything had arisen from his own fault. And the monarch said, 'Alas,
how is it that Yudhishthira who is the eldest of my sons, who is truthful
and pious and virtuous in his behaviour, who hath not a foe, who had
formerly slept on beds made of soft Ranku skins, sleepeth now on the bare
ground! Alas, wakened formerly by Sutas and Magadhas and other singers
with his praises, melodiously recited every morning, that prince of the
Kuru race, equal unto Indra himself, is now waked from the bare ground
towards the small hours of the night by a multitude of birds! How doth
Vrikodara, reduced by exposure to wind and sun and filled with wrath,
sleep, in the presence of the princess of Panchala, on the bare ground,
unfit as he is to suffer such lot! Perhaps also, the intelligent Arjuna,
who is incapable of bearing pain, and who, though obedient to the will of
Yudhishthira, yet feeleth himself to be pierced over all by the
remembrance of his wrongs, sleepeth not in the night! Beholding the twins
and Krishna and Yudhisthira and Bhima plunged in misery, Arjuna without
doubt, sigheth like a serpent of fierce energy and sleepeth not from
wrath in the night! The twins also, who are even like a couple of blessed
celestials in heaven sunk in woe though deserving of bliss, without doubt
pass their nights in restless wakefulness restrained (from avenging their
wrongs) by virtue and truth! The mighty son of the Wind-god, who is equal
to the Wind-god himself in strength, without doubt, sigheth and
restraineth his wrath, being tied through his elder brother in the bonds
of truth! Superior in battle to all warriors, he now lieth quiet on the
ground, restrained by virtue and truth, and burning to slay my children,
he bideth his time. The cruel words that Dussasana spoke after
Yudhishthira had been deceitfully defeated at dice, have sunk deep into
Vrikodara's heart, and are consuming him, like a burning bundle of straw
consuming a fagot of dry wood! The son of Dharma never acteth sinfully;
Dhananjaya also always obeyeth him; but Bhima's wrath, in consequence of
a life of exile, is increasing like a conflagration assisted by the wind!
That hero, burning with rage such as that, squeezeth his hands and
breatheth hot and fierce sighs, as if consuming therewith my sons and
grandsons! The wielder of the Gandiva and Vrikodara, when angry, are like
Yama and Kala themselves; scattering their shafts, which are like unto
thunder-bolts, they exterminate in battle the ranks of the enemy. Alas
Duryodhana, and Sakuni, and the Suta's son, and Dussasana also of wicked
soul, in robbing the Pandavas of their kingdom by means of dice, seem to
behold the honey alone without marking the terrible ruin. A man having
acted rightly or wrongly, expecteth the fruit of those acts. The fruit,
however, confounding him, paralyses him fully. How can man, thereof, have
salvation? If the soil is properly tilled, and the seed sown therein, and
if the god (of rain) showereth in season, still the crop may not grow.
This is what we often hear. Indeed, how could this saying be true unless,
as I think, it be that everything here is dependent on Destiny? The
gambler Sakuni hath behaved deceitfully towards the son of Pandu, who
ever acteth honestly. From affection for my wicked sons I also have acted
similarly. Alas, it is owing to this that the hour of destruction hath
come for the Kurus! Oh, perhaps, what is inevitable must happen! The
wind, impelled or not, will move. The woman that conceives will bring
forth. Darkness will be dispelled at dawn, and day disappear at evening!
Whatever may be earned by us or others, whether people spend it or not,
when the time cometh, those possessions of ours do bring on misery. Why
then do people become so anxious about earning wealth? If, indeed, what
is acquired is the result of fate, then should it be protected so that it
may not be divided, nor lost little by little, nor permitted to flow out
at once, for if unprotected, it may break into a hundred fragments. But
whatever the character of our possessions, our acts in the world are
never lost. Behold what the energy of Arjuna is, who went into the abode
of Indra from the woods! Having mastered the four kinds of celestial
weapons he hath come back into this world! What man is there who, having
gone to heaven in his human form, wisheth to come back? This would never
have been but because he seeth innumerable Kurus to be at the point of
death, afflicted by Time! The bowman is Arjuna, capable of wielding the
bow with his left hand as well! The bow he wieldeth is the Gandiva of
fierce impetus. He hath, besides, those celestial weapons of his! Who is
there that would bear the energy of these three!"

"Hearing these words of the monarch, the son of Suvala, going unto
Duryodhana, who was then sitting with Kama, told them everything in
private. And Duryodhana, though possessed of little sense, was filled
with grief at what he heard."



SECTION CCXXXV

Vaisampayana said, "Hearing those words of Dhritarashtra, Sakuni, when
the opportunity presented itself, aided by Kama, spoke unto Duryodhana
these words, 'Having exiled the heroic Pandavas by thy own prowess, O
Bharata, rule thou this earth without a rival like the slayer of Samvara
ruling the heaven! O monarch, the kings of the east, the south, the west,
and the north, have all been made tributory to thee! O lord of earth,
that blazing Prosperity which had before paid her court to the sons of
Pandu, hath now been acquired by thee along with thy brothers! That
blazing Prosperity, O king, which we not many days ago saw with heavy
hearts in Yudhishthira at Indraprastha, is today seen by us to be owned
by thee, she having, O mighty-armed monarch, been snatched by thee from
the royal Yudhishthira by force of intellect alone. O slayer of hostile
heroes, all the kings of the earth now living in subjection to thee,
await thy commands, as they did before under Yudhishthira, awaiting his.
O monarch, the goddess Earth with her boundless extent with girth of
seas, with her mountains and forests, and towns and cities and mines, and
decked with woodlands and hills is now thine! Adored by the Brahmanas and
worshipped by the kings, thou blazest forth, O king, in consequence of
thy prowess, like the Sun among the gods in heaven! Surrounded by the
Kurus, O king, like Yama by the Rudra, or Vasava by the Maruts, thou
shinest, O monarch, like the Moon among the stars! Let us, therefore, O
king, go and look at the sons of Pandu--them who are now divested of
prosperity, them who never obeyed commands, them who never owed
subjection! It hath been heard by us, O monarch, that the Pandavas are
now living on the banks of the lake called Dwaitavana, with a multitude
of Brahmanas, having the wilderness for their home. Go thither, O king,
in all thy prosperity, scorching the son of Pandu with a sight of thy
glory, like the Sun scorching everything with his hot rays! Thyself a
sovereign and they divested of sovereignty, thyself in prosperity and
they divested of it, thyself possessing affluence and they in poverty,
behold now, O king, the sons of Pandu. Let the sons of Pandu behold thee
like Yayati, the son of Nahusha, accompanied by a large train of
followers and enjoying bliss that is great. O king, that blazing
Prosperity which is seen by both one's friends and foes, is regarded as
well-bestowed! What happiness can be more complete than that which he
enjoyeth who while himself in prosperity, looketh upon his foes in
adversity, like a person on the hill top looking down upon another
crawling on the earth? O tiger among kings, the happiness that one
derives from beholding his foes in grief, is greater than what one may
derive from the acquisition of offering or wealth or kingdom! What
happiness will not be his who, himself in affluence, will cast his eyes
on Dhananjaya attired in barks and deer-skins? Let thy wife dressed in
costly robes look at the woeful Krishna clad in barks and deer-skins, and
enhance the latter's grief! Let the daughter of Drupada reproach herself
and her life, divested as she is of wealth, for the sorrow that she will
feel upon beholding thy wife decked in ornaments will be far greater than
what she had felt in the midst of the assembly (when Dussasana had
dragged her there)!"

Vaisampayana continued, "Having thus spoken unto the king, Karna and
Sakuni both remained silent, O Janamejaya, after their discourse was
over."



SECTION CCXXXVI

Vaisampayana said, "Having heard these words of Karna, king Duryodhana
became highly pleased. Soon after, however, the prince became melancholy
and addressing the speaker said, 'What thou tellest me, O Karna, is
always before my mind. I shall not, however, obtain permission to repair
to the place where the Pandavas are residing. King Dhritarashtra is
always grieving for those heroes. Indeed, the king regarded the sons of
Pandu to have become more powerful than before in consequence of their
ascetic austerities. Or, if the king understands our motives, he will
never, having regard to the future, grant us permission, for, O thou of
great effulgence, we can have no other business in the woods of
Dwaitavana than the destruction of the Pandavas in exile! Thou knowest
the words that Kshatri spoke to me to thyself, and to the son of Suvala,
at the time of the match at dice! Reflecting upon all those words as also
upon all those lamentations (that he and others indulged in), I cannot
make up my mind as to whether I should or should not go! I shall
certainly be highly pleased if I cast my eyes on Bhima and Phalguna
passing their days in pain with Krishna in the woods. The joy that I may
feel in obtaining the sovereignty of the entire earth is nothing to that
which will be mine upon beholding the sons of Pandu attired in barks of
trees and deer-skins. What joy can be greater, O Karna, that will be mine
upon beholding the daughter of Drupada dressed in red rags in the woods?
If king Yudhishthira and Bhima, the sons of Pandu, behold me graced with
great affluence, then only shall I have attained the great end of my
life! I do not, however, see the means by which I may repair to those
woods, by which, in fact, I may obtain the king's permission to go
thither! Contrive thou, therefore, some skilful plan, with Suvala's son
and Dussasana, by which we may go to those woods! I also, making up my
mind today as to whether I should go or not, approach the presence of the
king tomorrow. And when I shall be sitting with Bhishma--that best of the
Kurus--thou wilt, with Sakuni propose the pretext which thou mayst have
contrived. Hearing then the words of Bhishma and of the king on the
subject of our journey, I will settle everything beseeching our
grandfather.

"Saying; 'So be it,' they then all went away to their respective
quarters. And as soon as the night had passed away, Karna came to the
king. And coming to him, Karna smilingly spoke unto Duryodhana, saying,
'A plan hath been contrived by me. Listen to it, O lord of men! Our herds
are now waiting in the woods of Dwaitavana in expectation of thee!
Without doubt, we may all go there under the pretext of supervising our
cattle stations, for, O monarch, it is proper that kings should
frequently repair to their cattle stations. If this be the motive put
forth, thy father, O prince, will certainly grant thee permission!' And
while Duryodhana and Karna were thus conversing laughingly, Sakuni
addressed them and said, 'This plan, free from difficulties, was what I
also saw for going thither! The king will certainly grant us permission,
or even send us thither of his own accord. Our herds are now all waiting
in the woods of Dwaitavana expecting thee. Without doubt, we may all go
there under the pretext of supervising our cattle stations!'

"They then all three laughed together, and gave their hands unto one
another. And having arrived at that conclusion, they went to see the
chief of Kurus."



SECTION CCXXXVII

Vaisampayana said, "They then all saw king Dhritarashtra, O Janamejaya,
and having seen him, enquired after his welfare, and were, in return,
asked about their welfare. Then a cow-herd named Samanga, who had been
instructed beforehand by them, approaching the king, spoke unto him of
the cattle. Then the son of Radha and Sakuni, O king, addressing
Dhritarashtra, that foremost of monarchs, said, 'O Kaurava, our
cattle-stations are now in a delightful place. The time for their tale as
also for marking the calves hath come. And, O monarch, this also is an
excellent season for thy son to go ahunting! It behoveth thee, therefore,
to grant permission to Duryodhana to go thither.'

"Dhritarashtra replied, 'The chase of the deer, as also the examination
of cattle is very proper, O child! I think, indeed, that the herdsmen are
not to be trusted. But we have heard that those tigers among men, the
Pandavas, are now staying in the vicinity of those cattle stations. I
think, therefore, ye should not go thither yourselves! Defeated by
deceitful means they are now living in the deep forest in great
suffering. O Radheya, they are mighty warriors and naturally able, they
are now devoted to ascetic austerities. King Yudhishthira will not suffer
his wrath to be awakened, but Bhimasena is naturally passionate. The
daughter of Yajnasena is energy's self. Full of pride and folly, ye are
certain to give offence. Endued with ascetic merit she will certainly
consume you, or perhaps, those heroes, armed with swords and weapons!
Nor, if from force of numbers, ye seek to injure them in any respect,
that will be a highly improper act, although, as I think, ye will never
be able to succeed. The mighty-armed Dhananjaya hath returned thence to
the forest. While unaccomplished in arms, Vivatsu had subjugated the
whole earth before. A mighty warrior as he is and accomplished in arms
now, will he not be able to slay you all? Or, if in obedience to my
words, ye behave carefully having repaired thither, ye will not be able
to live happily there in consequence of the anxiety ye will feel owing to
a state of continued trustlessness. Or, some soldier of yours may do some
injury to Yudhishthira, and that unpremeditated act will be ascribed to
your fault. Therefore, let some faithful men proceed there for the work
of tale. I do not think it is proper for thee, Bharata, to go thither
thyself."

"Sakuni said, 'The eldest of the sons of Pandu is cognisant of morality.
He pledged in the midst of the assembly, O Bharata, that he would live
for twelve years in the forest. The other sons of Pandu are all virtuous
and obedient to Yudhishthira. And Yudhishthira himself, the son of Kunti,
will never be angry with us. Indeed, we desire very much to go on a
hunting expedition, and will avail of that opportunity for supervising
the tale of our cattle. We have no mind to see the sons of Pandu. We will
not go to that spot where the Pandavas have taken up their residence, and
consequently no exhibition of misconduct can possibly arise on our part.'

Vaisampayana continued, "Thus addressed by Sakuni, that lord of men,
Dhritarashtra, granted permission, but not very willingly, to Duryodhana
and his counsellors to go to the place. And permitted by the monarch the
Bharata prince born of Gandhari started, accompanied by Karna and
surrounded by a large host. And he was also accompanied by Dussasana and
Suvala's son of great intelligence and by many other brothers of his and
by ladies in thousands. And as the mighty-armed prince started for
beholding the lake that was known by the name of Dwaitavana, the citizens
(of Hastina), also accompanied by their wives began to follow him to that
forest. Eight thousand cars, thirty thousand elephants, nine thousand
horses, and many thousands of foot-soldiers, and shops and pavilions and
traders, bards and men trained in the chase by hundreds and thousands
followed the prince. And as the king started, followed by this large
concourse of people, the uproar that was caused there resembled, O king,
the deep tumult of the ranging winds in the rainy season. And reaching
the lake Dwaitavana with all his followers and vehicles, king Duryodhana
took up his quarters at the distance of four miles from it."



SECTION CCXXXVIII

Vaisampayana said, "King Duryodhana then moving from forest to forest, at
last approached the cattle-stations, and encamped his troops. And his
attendants, selecting a well-known and delightful spot that abounded in
water and trees and that possessed every convenience constructed an abode
for him. And near enough to the royal residence they also erected
separate abodes for Kama and Sakuni and the brothers of the king. And the
king beheld his cattle by hundreds and thousands and examining their
limbs and marks supervised their tale. And he caused the calves to be
marked and took note of those that required to be tamed. And he also
counted those kine whose calves had not yet been weaned. And completing
the task of tale by marking and counting every calf that was three years
old, the Kuru prince, surrounded by the cowherds, began to sport and
wander cheerfully. And the citizens also and the soldiers by thousands
began to sport, as best pleased them, in those woods, like the
celestials. And the herdsmen, well skilled in singing and dancing and
instrumental music, and virgins decked in ornaments, began to minister to
the pleasures of Dhritarashtra's son. And the king surrounded by the
ladies of the royal household began cheerfully to distribute wealth and
food and drinks of various kinds amongst those that sought to please him,
according to their desires.

"And the king, attended by all his followers, began also to slay hyenas
and buffaloes and deer and gayals and bears and boars all around. And the
king, piercing by his shafts those animals by thousands in deep forest,
caused the deer to be caught in the more delightful parts of the woods.
Drinking milk and enjoying, O Bharata, various other delicious articles
and beholding, as he proceeded, many delightful forests and woods
swarming with bees inebriate with floral honey and resounding with the
notes of the peacock, the king at last reached the sacred lake of
Dwaitavana. And the spot which the king reached swarmed with bees
inebriate with floral honey, and echoed with the mellifluous notes of the
blue-throated jay and was shaded by Saptacchadas and punnagas and
Vakulas. And the king graced with high prosperity proceeded thither like
the thunder-wielding chief of the celestials himself. And, O thou best of
the Kuru race, King Yudhishthira the just, endued with high intelligence,
was then, O monarch, residing in the vicinity of that lake at will and
celebrating with his wedded wife, the daughter of Drupada, the diurnal
sacrifice called Rajarshi, according to the ordinance sanctioned for the
celestials and persons living in the wilderness. And, O monarch, having
reached that spot, Duryodhana commanded his men by thousands, saying,
'Let pleasure-houses be constructed soon.' Thus commanded, those doers of
the king's behests replying to the Kruru chief with the words, 'So be
it,' went towards the banks of the lake for constructing pleasure-houses.
And as the picked soldiers of Dhritarashtra's son, having reached the
region of the lake, were about to enter the gates of the wood, a number
of Gandharvas appeared and forbade them to enter. For, O monarch, the
king of the Gandharvas accompanied by his followers, had come thither
beforehand, from the abode of Kuvera. And the king of the Gandharvas had
also been accompanied by the several tribes of Apsaras, as also by the
sons of the celestials And intent upon sport, he had come to that place
for merriment, and occupying it, had closed it against all comers. And
the attendants of the (Kuru) king, finding the lake closed by the king of
the Gandharvas, went back, O monarch, to where the royal Duryodhana was.
And Duryodhana having heard these words, despatched a number of his
warriors difficult of being subjugated in battle, commanding them to
drive away the Gandharvas. And those warriors who formed the vanguard of
the Kuru army, hearing these words of the king, went back to the lake of
Dwaitavana and addressing the Gandharvas, said, 'The mighty king
Duryodhana--the son of Dhritarashtra--is coming, hither for sport. Stand
ye aside, therefore!' Thus addressed by them, O king, the Gandharvas
laughed and replied unto those men in these harsh words: 'Your wicked
king Duryodhana must be destitute of sense. How else could he have thus
commanded us that are dwellers of heaven, as if indeed, we were his
servants? Without forethought, ye also are doubtless on the point of
death; for senseless idiots as ye are, ye have dared to bring us his
message! Return ye soon to where that king of the Kurus is, or else go
this very day to the abode of Yama.' Thus addressed by the Gandharvas,
the advanced guard of the king's army ran back to the place where the
royal son of Dhritarashtra was."



SECTION CCXXXIX

Vaisampayana said, "Those soldiers then, O king, all went back to
Duryodhana and repeated to him every word that the Gandharvas had said.
And, O Bharata, finding that his soldiers had been opposed by the
Gandharvas, Dhritarashtra's son, endued with energy, was filled with
rage. And the king addressed his soldiers, saying, 'Punish these wretches
who desire to oppose my will, even if they have come hither to sport,
accompanied by all the celestials with him of a hundred sacrifices. And
hearing these words of Duryodhana, the sons and officers of Dhritarashtra
all endued with great strength, as also warriors by thousands, began to
arm themselves for battle. And filling the ten sides with loud leonine
roars and rushing at those Gandharvas that had been guarding the gates,
they entered the forest. And as the Kuru soldiers entered the forest,
other Gandharvas came up and forbade them to advance. And though gently
forbidden by the Gandharvas to advance, the Kuru soldiers, without
regarding them in the least, began to enter that mighty forest. And when
those rangers of the sky found that the warriors of Dhritarashtra along
with their king could not be stopped by words they all went to their king
Chitrasena and represented everything unto him. And when Chitrasena, the
king of the Gandharvas, came to know all this he became filled with rage,
alluding to the Kuru, and commanded his followers saying, 'Punish these
wretches of wicked behaviour.' And, O Bharata, when the Gandharvas were
so commanded by Chitrasena, they rushed weapons in hand, towards the
Dhritarashtra ranks. And beholding the Gandharvas impetuously rushing
towards them with upraised weapons, the Kuru warriors precipitously fled
in all directions at the very sight of Duryodhana. And beholding the Kuru
soldiers all flying from the field with their backs to the foe, the
heroic Radheya alone fled not. And seeing the mighty host of the
Gandharvas rushing towards him, Radheya checked them by a perfect shower
of arrows. And the Suta's son, owing to his extreme lightness of hand,
struck hundreds of Gandharvas with Kshurapras and arrows and Bhallas and
various weapons made of bones and steel. And that mighty warrior, causing
the heads of numerous Gandharvas to roll down within a short time, made
the ranks of Chitrasena to yell in anguish. And although they were
slaughtered in great numbers by Karna endued with great intelligence, yet
the Gandharvas returned to the charge by hundreds and thousands. And in
consequence of the swarms of Chitrasena's warriors rushing impetuously to
the field the earth itself became soon covered by the Gandharva host.
Then king Duryodhana, and Sakuni, the son of Suvala, and Dussasana, and
Vikarna, and other sons of Dhritarashtra, seated on cars the clatter of
whose wheels resembled the roars of Garuda, returned to the charge,
following the lead of Karna, and began to slaughter that host. And
desirous of supporting Karna, these princes invested the Gandharva army,
with a large number of cars and a strong body of horses. Then the whole
of the Gandharva host began to fight with the Kauravas. And the encounter
that took place between the contending hosts was fierce in the extreme
and might make one's hair stand on end. The Gandharvas, at last,
afflicted with the shafts of the Kuru army, seemed to be exhausted. And
the Kauravas beholding the Gandharvas so afflicted sent up a loud sound.

"And seeing the Gandharva host yielding to fear, the angry Chitrasena
sprang from his seat, resolved to exterminate the Kuru army. And
conversant with various modes of warfare, he waged on the fight, aided by
his weapons of illusion. And the Kaurava warriors were then all deprived
of their senses by the illusion of Chitrasena. And then, O Bharata, it
seemed that every warrior of the Kuru army was fallen upon and surrounded
by ten Gandharvas. And attacked with great vigour, the Kuru host was
greatly afflicted and struck with panic. O king, all of them that liked
to live, fled from the field. But while the entire Dhritarashtra host
broke and fled, Karna, that offspring of the Sun, stood there, O king,
immovable as a hill. Indeed, Duryodhana and Karna and Sakuni, the son of
Suvala, all fought with the Gandharvas, although every one of them was
much wounded and mangled in the encounter. All the Gandharvas then,
desirous of slaying Karna, rushed together by hundreds and thousands
towards Karna. And those mighty warriors, desirous of slaying the Suta's
son, surrounded him on all sides, with swords and battle-axes and spears.
And some cut down the yoke of his car, and some his flagstaff, and some
the shaft of his car, and some his horses, and some his charioteer. And
some cut down his umbrella and some the wooden fender round his car and
some the joints of his car. It was thus that many thousands of
Gandharvas, together attacking his car, broke it into minute fragments.
And while his car was thus attacked, Karna leaped therefrom with sword
and shield in hand, and mounting on Vikarna's car, urged the steeds for
saving himself."



SECTION CCXL

Vaisampayana said, "After that great warrior Karna had been routed by the
Gandharvas, the whole of the Kuru army, O monarch, fled from the field in
the very sight of Dhritarashtra's son. And beholding all his troops
flying from the field of battle with their back to the foe, king
Duryodhana refused to fly. Seeing the mighty host of the Gandharvas
rushing towards him, that represser of foes poured down upon them a thick
shower of arrows. The Gandharvas, however, without regarding that arrowy
shower, and desirous also of slaying him, surrounded that car of his. And
by means of their arrows, they cut off into fragments the yoke, the
shaft, the fenders, the flagstaff, the three-fold bamboo poles, and the
principal turret of his car. And they also slew his charioteer and
horses, hacking them to pieces. And when Duryodhana, deprived of his car,
fell on the ground, the strong-armed Chitrasena rushed towards him and
seized him in such a way that it seemed his life itself was taken. And
after the Kuru king had been seized, the Gandharvas, surrounding
Dussasana, who was seated on his car, also took him prisoner. And some
Gandharvas seized Vivinsati and Chitrasena, and some Vinda and Anuvinda,
while others seized all the ladies of royal household. And the warriors
of Duryodhana, who were routed by the Gandharvas, joining those who had
fled first, approached the Pandavas (who were living in the vicinity).
And after Duryodhana had been made captive, the vehicles, the shops, the
pavilions, the carriages, and the draught animals, all were made over to
the Pandavas for protection. And those soldiers said, 'The mighty-armed
son of Dhritarashtra, possessed of great strength and handsome mien, is
being taken away captive by the Gandharvas! Ye sons of Pritha, follow
them! Dussasana, Durvishasa, Durmukha, and Durjaya, are all being led
away as captives in chains by the Gandharvas, as also all the ladies of
the royal household!'

"Crying thus, the followers of Duryodhana, afflicted with grief and
melancholy, approached Yudhishthira, desirous of effecting the release of
the king. Bhima then answered those old attendants of Duryodhana, who,
afflicted with grief and melancholy, were thus soliciting (the aid of
Yudhishthira), saying, 'What we should have done with great efforts,
arraying ourselves in line of battle, supported by horses and elephants
hath, indeed, been done by the Gandharvas! They that come hither for
other purposes, have been overtaken by consequences they had not
foreseen! Indeed, this is the result of the evil counsels of a king who
is fond of deceitful play! It hath been heard by us that the foe of a
person who is powerless, is overthrown by others. The Gandharvas have, in
an extraordinary way illustrated before our eyes the truth of this
saying! It seems that there is still fortunately some person in the world
who is desirous of doing us good who hath, indeed, taken upon his own
shoulders our pleasant load, although we are sitting idly! The wretch had
come hither to cast his eyes on us,--himself in prosperity while
ourselves are sunk in adversity and emaciated by ascetic austerities and
are exposed to wind, cold and heat. They that imitate the behaviour of
that sinful and wretched Kaurava, are now beholding his disgrace! He that
had instructed Duryodhana to do this, had certainly acted sinfully. That
the sons of Kunti are not wicked and sinful, I tell it before you all!"

"And while Bhima, the son of Kunti, was speaking thus in a voice of
sarcasm, king Yudhishthira told him, 'This is not time for cruel words!'"



SECTION CCXLI

"Yudhishthira said, 'O child, why dost thou use language such as this,
towards the frightened Kurus, who are now in adversity and who have come
to us, solicitous of protection! O Vrikodara, disunions and disputes do
take place amongst those that are connected in blood. Hostilities such as
these do go on. But the honour of the family is never suffered to be
interfered with. If any stranger seeketh to insult the honour of a
family, they that are good never tolerate such insult coming from the
stranger. The wicked-souled king of the Gandharvas knoweth that we are
living here from some time. Yet disregarding us, he hath done this deed
which is so disagreeable to us! O exalted one, from this forcible seizure
of Duryodhana and from this insult to the ladies of our house by a
stranger, our family honour is being destroyed. Therefore, ye tigers
among men, arise and arm yourselves without delay for rescuing those that
have sought our protection and for guarding the honour of our family. Ye
tigers among men, let Arjuna and the twins and thyself also that art
brave and unvanquished, liberate Duryodhana, who is even now being taken
away a captive! Ye foremost of warriors, these blazing cars, furnished
with golden flagstaff's and every kind of weapons belonging to
Dhritarashtra's sons, are ready here. With Indrasena and other
charioteers skilled in arms, for guiding them, ride ye on these
everfurnished cars of deep rattle! And riding on these, exert ye with
activity for fighting with the Gandharvas to liberate Duryodhana. Even an
ordinary Kashatriya (amongst those that are here), would to the height of
his power, protect one that hath come hither for refuge! What then, O
Vrikodara, shall I say of thee! Entreated for assistance in such words as
'O hasten to my aid!' Who is there (amongst those standing around me)
that is high-souled enough to assist even his foe, beholding him seeking
shelter with joined hands? The bestowal of a boon, sovereignty, and the
birth of a son are sources of great joy. But, ye sons of Pandu, the
liberation of a foe from distress is equal to all the three put together!
What can be a source of greater joy to you than that Duryodhana sunk in
distress seeketh his very life as depending on the might of your arms? O
Vrikodara, if the vow in which I am engaged had been over, there is
little doubt that I would myself have run to his aid. Strive thou by all
means, O Bharata, to liberate Duryodhana by the arts of conciliation. If,
however, the king of the Gandharvas cannot be managed by the arts of
conciliation, then must thou try to rescue Suyodhana by lightly
skirmishing with the foe. But if the chief of the Gandharvas do not let
the Kurus off even then, they must be rescued by crushing the foe by all
means. O Vrikodara, this is all I can tell thee now, for my vow hath been
begun and is not ended yet!"

Vaisampayana continued, "Hearing these words of Ajatasatru, Dhananjaya
pledged himself, from respect for these commands of his superior, to
liberate the Kauravas. And Arjuna said, 'If the Gandharvas do not set the
Dhartarashtras free peacefully, the Earth shall this day drink the blood
of the king of the Gandharvas!' And hearing that pledge of the
truth-speaking Arjuna, the Kauravas then, O king, regained (the lost)
tenor of their minds."



SECTION CCXLII

Vaisampayana said, "Hearing the words of Yudhishthira, those bulls among
men, headed by Bhimasena, rose up with faces beaming in joy. And those
mighty warriors, O Bharata, then began to case themselves in impenetrable
mail that were besides variegated with pure gold, and armed themselves
with celestial weapons of various kinds. And the Pandavas thus cased in
mail, and mounted on those chariots furnished with flagstaffs and armed
with bows and arrows, looked like blazing fires. And those tigers among
warriors, riding upon those well furnished cars drawn by fleet horses,
proceeded to that spot without losing a moment. And beholding those
mighty warriors--the sons of Pandu--thus proceeding together (for the
liberation of Duryodhana), the Kuru army sent forth a loud shout. And
soon did those rangers of the sky flushed with victory, and those
impetuous warriors, the sons of Pandu, fearlessly encounter each other in
that forest. The Gandharvas were flushed with success, and beholding the
four brave sons of Pandu coming to battle seated on their cars, they all
turned back towards the advancing combatants. And, the dwellers of the
Gandhamadana, beholding the Pandavas looking like blazing guardians of
the world provoked to ire, stood arrayed in order of battle. And, O
Bharata, in accordance with words of king Yudhishthira of great wisdom,
the encounter that took place was a skirmish. But when Arjuna--that
persecutor of foes--saw that the foolish soldiers of the king of
Gandharvas could not be made to understand what was good for them by
means of a light skirmish, he addressed those invincible rangers of the
skies in a conciliatory tone and said, 'Leave ye my brother king
Suyodhana.' Thus addressed by the illustrious son of Pandu, the
Gandharvas, laughing aloud, replied unto him saying, 'O child, there is
but one in the world whose behests we obey and living under whose rule we
pass our days in happiness: O Bharata, we always act as that one only
person commandeth us! Besides that celestial chief there is none that can
command us!' Thus addressed by the Gandharvas, Dhananjaya, the son of
Kunti, replied unto them, saying, 'This contact with other people's wives
and this hostile encounter with human beings are acts that are both
censurable in the king of the Gandharvas and not proper for him.
Therefore, leave ye these sons of Dhritarashtra all endued with mighty
energy. And liberate ye also these ladies, at the command of king
Yudhishthira the just. If, ye Gandharvas, ye do not set the sons of
Dhritarashtra free peacefully, I shall certainly rescue Suyodhana (and
his party) by exerting my prowess.' And speaking unto them thus, Pritha's
son, Dhananjaya, capable of wielding the bow with his left hand also,
then rained a shower of sharp pointed sky-ranging shafts upon those
rangers of the firmament. Thus attacked, the mighty Gandharvas then
encountered the sons of Pandu with a shower of arrows equally thick, and
the Pandavas also replied by attacking those dwellers of heaven. And the
battle then, O Bharata, that ranged between the active and agile
Gandharvas and the impetuous son of Pandu was fierce in the extreme."



SECTION CCXLIII

Vaisampayana said, "Then those Gandharvas decked in golden garlands and
accomplished in celestial weapons, showing their blazing shafts,
encountered the Pandavas from every side. And as the sons of Pandu were
only four in number and the Gandharvas counted by thousands, the battle
that ensued appeared to be extraordinary. And as the cars of Karna and
Duryodhana had formerly been broken into a hundred fragments by the
Gandharvas, so were the cars of the four heroes attempted to be broken.
But those tigers among men began to encounter with their showers of
arrows thousands upon thousands of Gandharvas rushing towards them. Those
rangers of skies endued with great energy, thus checked on all sides by
that arrowy down-pour, succeeded not in even coming near to the sons of
Pandu. Then Arjuna whose ire had been provoked, aiming at the angry
Gandharvas, prepared to hurl against them his celestial weapons. And in
that encounter, the mighty Arjuna, by means of his Agneya weapon, sent
ten hundreds of thousands of Gandharvas to the abode of Yama. And that
mighty bowman, Bhima, also, that foremost of all warriors in battle,
slew, by means of his sharp arrows, Gandharvas by hundreds. And the
mighty sons of Madri also, battling with vigour, encountered hundreds of
Gandharvas, O king, and slaughtered them all. And as Gandharvas were
being thus slaughtered by the mighty warriors with their celestial
weapons, they rose up to the skies, taking with them the sons of
Dhritarashtra. But Dhananjaya, the son of Kunti, beholding them rise up
to the skies, surrounded them on every side by a wide net of arrows. And
confined within that arrowy net like birds within a cage, they showered
in wrath upon Arjuna maces and darts and broad-swords. But Arjuna who was
conversant with the most efficacious weapons, soon checked that shower of
maces and darts and broad-swords, and in return began to mangle the limbs
of the Gandharvas with his crescent-shaped arrows. And heads and legs and
arms began to drop down from above resembling a shower of stones. And at
that sight, the foe was struck with panic. And as the Gandharvas were
being slaughtered by the illustrious son of Pandu, they began to shower
from the skies a heavy downpour of shafts upon Arjuna, who was on the
surface of the earth. But that chastiser of foes, Arjuna, endued with
mighty energy checked that shower of arrows by means of his own weapons
and began, in return, to wound them. Then Arjuna of the Kuru race shot
his well-known weapons called Sthunakarna, Indrajala, Saura, Agneya and
Saumya. And the Gandharvas consumed by the fiery weapons of Kunti's son,
began to suffer heavily, like the sons of Diti, while being scorched by
Sakra's thunder-bolt. And when they attacked Arjuna from above, they were
checked by his net of arrows. And while they attacked him from all sides
on the surface of the earth, they were checked by his crescent-shaped
arrows. And beholding the Gandharvas put in fear by Kunti's son,
Chitrasena rushed, O Bharata, at Dhananjaya, armed with a mace. And as
the king of the Gandharvas was rushing at Arjuna from above with that
mace in hand, the latter cut with his arrows that mace wholly made of
iron into seven pieces. And beholding that mace of his cut into many
pieces by Arjuna of great activity, with his arrows, Chitrasena, by means
of his science, concealed himself from the view of the Pandava and began
to fight with him. The heroic Arjuna, however, by means of his own
celestial weapons checked all the celestial weapons that were aimed at
him by the Gandharvas. And when the chief of the Gandharvas saw that he
was checked by the illustrious Arjuna with those weapons of his he
entirely disappeared from sight by help of his powers of illusion. And
Arjuna, observing that the chief of the Gandharvas was striking at him
concealed from sight, attacked his assailant with celestial weapon
inspired with proper Mantras. And the multiform Dhananjaya filled with
wrath, prevented the disappearance of his foe by means of his weapon
known by the name of Sabda-veda. And assailed with those weapons by the
illustrious Arjuna, his dear friend, the king of the Gandharvas, showed
himself unto him. And Chitrasena said, 'Behold in me thy friend battling
with thee!' And beholding his friend Chitrasena exhausted in the battle,
that bull among the sons of Pandu withdrew the weapons he had shot. And
the other sons of Pandu beholding Arjuna withdraw his weapons, checked
their flying steeds and the impetus of their weapons and withdrew their
bows. And Chitrasena and Bhima and Arjuna and the twins enquiring about
one another's welfare, sat awhile on their respective cars."



SECTION CCXLIV

Vaisampayana said, "Then that mighty bowman of blazing splendour, Arjuna,
smilingly said unto Chitrasena in the midst of the Gandharva host, 'What
purpose dost thou serve, O hero, in punishing the Kauravas? O, why also
hath Suyodhana with his wives been thus punished?'

"Chitrasena replied, 'O Dhananjaya, without stirring from my own abode I
became acquainted with the purpose of the wicked Duryodhana and the
wretched Karna in coming hither. The purpose was even this,--knowing that
ye are exiles in the forest and suffering great afflictions as if ye had
none to take care of you, himself in prosperity, this wretch entertained
the desire of beholding you plunged in adversity and misfortune. They
came hither for mocking you and the illustrious daughter of Drupada. The
lord of the celestials also, having ascertained this purpose of theirs,
told me, 'Go thou and bring Duryodhana hither in chains along with his
counsellors. Dhananjaya also with his brother should always be protected
by thee in battle, for he is thy dear friend and disciple.' At these
words of the lord of the celestials I came hither speedily. This wicked
prince hath also been put in chains. I will now proceed to the region of
the celestials, whither I will lead this wicked wight at the command of
the slayer of Paka!'

"Arjuna answered, saying, 'O Chitrasena, if thou wishest to do what is
agreeable to me, set Suyodhana free, at the command of king Yudhishthira
the just, for he is our brother!'

Chitrasena said, "This sinful wretch is always full of vanity. He
deserveth not to be set free. O Dhananjaya, he hath deceived and wronged
both king Yudhishthira the just and Krishna. Yudhishthira the son of
Kunti as yet knoweth not the purpose on which the wretch came hither. Let
the king, therefore, do what he desires after knowing everything!"

Vaisampayana continued, "After this, all of them went to king
Yudhishthira the just. And going unto the king, they represented unto him
everything about Duryodhana's conduct. And Ajatasatru, hearing everything
that the Gandharvas had said, liberated all the Kauravas and applauded
the Gandharvas. And the king said, 'Fortunate it is for us that though
gifted with great strength, ye did not yet slay the wicked son of
Dhritarashtra along with all counsellors and relatives. This, O sir, hath
been an act of great kindness done to me by the Gandharvas. The honour
also of my family is saved by liberating this wicked wight. I am glad at
seeing you all. Command me what I am to do for you. And having obtained
all you wish, return ye soon whence ye came!'

"Thus addressed by the intelligent son of Pandu, the Gandharvas became
well-pleased and went away with the Apsaras. And the lord of the
celestials then, coming to that spot, revived those Gandharvas that had
been slain in the encounter with the Kurus, by sprinkling the celestial
Amrita over them. And the Pandavas also, having liberated their relatives
along with the ladies of the royal household, and having achieved that
difficult feat (the defeat of the Gandharvas host) became well-pleased.
And those illustrious and mighty warriors worshipped by the Kurus along
with their sons and wives, blazed forth in splendour like flaming fires
in the sacrificial compound. And Yudhishthira then addressing the
liberated Duryodhana in the midst of his brothers, from affection, told
him these words: 'O child, never again do such a rash act. O Bharata, a
rash wight never cometh by happiness. O son of the Kuru race, pleased be
thou with all thy brothers. Go back to thy capital as pleaseth thee,
without yielding thyself to despondency or cheerlessness!"

Vaisampayana continued, "Thus dismissed by the son of Pandu, king
Duryodhana then saluted king Yudhishthira the just and overwhelmed with
shame, and his heart rent in twain, mechanically set out for his capital,
like one destitute of life. And after the Kaurava prince had departed,
the brave Yudhishthira, the son of Kunti, along with his brothers, was
worshipped by the Brahmanas, and surrounded by those Brahmanas endued
with the wealth of asceticism, like Sakra himself by the celestials, he
began to pass his days happily in the woods of Dwaita."



SECTION CCXLV

Janamejaya said, "After his defeat and capture by the foe and his
subsequent liberation by the illustrious sons of Pandu by force of arms,
it seemeth to me that the entry into Hastinapura of the proud, wicked,
boastful, vicious, insolent, and wretched Duryodhana, engaged in
insulting the sons of Pandu and bragging of his own superiority, must
have been exceedingly difficult. Describe to me in detail, O
Vaisampayana, the entry into the capital, of that prince overwhelmed with
shame and unmanned by grief!"

Vaisampayana said, "Dismissed by the king Yudhishthira the just,
Dhritarashtra's son Suyodhana, bending his head down in shame and
afflicted with grief and melancholy, set out slowly. And the king,
accompanied by his four kinds of forces, proceeded towards his city, his
heart rent in grief and filled with thoughts of his defeat along the way
in a region that abounded in grass and water. The king encamped on a
delightful piece of ground as pleased him best, with his elephants and
cars and cavalry and infantry stationed all around. And as the king
Duryodhana was seated on an elevated bedstead endued with the effulgence
of fire, himself looking like the moon under an eclipse, towards the
small hours of the morning Karna, approaching him, said, 'Fortunate it
is, O son of Gandhari, that thou art alive! Fortunate it is, that we have
once more met! By good luck it is that thou hast vanquished the
Gandharvas capable of assuming any form at will. And, O son of the Kuru
race, it is by good luck alone, that I am enabled to see thy brothers--
mighty warriors all--come off victorious from that encounter, having
subjugated their foes! As regards myself, assailed by all the Gandharvas,
I fled before thy eyes, unable to rally our flying host. Assailed by the
foe with all his might, my body mangled with their arrows, I sought
safety in flight. This however, O Bharata, seemed to me to be a great
marvel that I behold you all come safe and sound in body, with your
wives, troops, and vehicles, out of that super-human encounter. O
Bharata, there is another man in this world who can achieve what thou, O
king, hast achieved in battle to-day with thy brothers."

Vaisampayana continued, "Thus addressed by Karna, king Duryodhana replied
unto the ruler of the Angas in a voice choked with tears."



SECTION CCXLVI

"Duryodhana said, 'O Radheya, thou knowest not what hath happened.
Therefore, I do not resent thy words. Thou thinkest the hostile
Gandharvas to have been vanquished by me with my own energy. O thou of
mighty arms, my brothers, indeed had for a long time, aided by me fought
with the Gandharvas. The slaughtered, indeed, on both sides were great.
But when those brave Gandharvas, resorting to their many powers of
illusion, ascended the skies and began to fight with us thence, our
encounter with them ceased to be an equal one. Defeat then was ours and
even captivity. And afflicted with sorrow, we along with our attendants
and counsellors and children and wives and troops and vehicles were being
taken by them through the skies. It was then that some soldiers of ours
and some brave officers repaired in grief unto the sons of Pandu--those
heroes that never refuse succour to those that ask for it. And having
gone to them they said, 'Here is king Duryodhana, the son of
Dhritarashtra, who with his younger brothers and friends and wives is
being led away a captive by the Gandharvas along the sky. Blest be ye.
Liberate the king along with the women of the royal household! Suffer no
insult to be offered unto all the ladies of the Kuru race. And when they
had spoken thus, the eldest of Pandu's sons, who is endued with a
virtuous soul then conciliated his brothers and commanded them to
liberate us. Then those bulls among men, the Pandavas, overtaking the
Gandharvas, solicited our release in soft words, although fully able to
effect it by force of arms. And when the Gandharvas, addressed in such
conciliatory words, refused to set us at liberty, then Arjuna and Bhima
and the twins endued with mighty energy, shot showers of arrows at the
Gandharvas. Then the Gandharvas, abandoning the fight, fled through the
sky, dragging our melancholy selves after them, filled with joy. Then we
beheld a network of arrows spread all around by Dhananjaya, who was also
shooting celestial weapons upon the foe. And seeing the points of the
horizon covered by Arjuna with a thick network of sharp arrows, his
friend, the chief of the Gandharvas, showed himself. And Chitrasena and
Arjuna, embracing each other, enquired after each other's welfare. And
the other sons of Pandu also embraced the chief of the Gandharvas and
were embraced by him. And enquiries of courtesy passed between them also.
And the brave Gandharvas then abandoning their weapons and mail mingled
in a friendly spirit with the Pandavas. And Chitrasena and Dhananjaya
worshipped each other with regard."



SECTION CCXLVII

Duryodhana said, "That slayer of hostile heroes, Arjuna, then approaching
Chitrasena, smilingly addressed him in these manly words: 'O hero, O
foremost of the Gandharvas, it behoveth thee to set my brothers at
liberty. They are incapable of being insulted as long as the sons of
Pandu are alive.' 'Thus addressed by the illustrious son of Pandu, the
chief of the Gandharvas, O Karna, disclosed unto the Pandavas the object
we had in view in proceeding to that place, viz., that we came there for
casting our eyes on the sons of Pandu with their wife, all plunged in
misery. And while the Gandharva was disclosing those counsels of ours,
overwhelmed with shame I desired the earth to yield me a crevice, so that
I might disappear there and then. The Gandharvas then, accompanied by the
Pandavas, went to Yudhishthira, and, disclosing unto him also counsels,
made us over, bound as we were, to him. Alas, what greater sorrow could
be mine than that I should thus be offered as a tribute unto
Yudhishthira, in the very sight of the women of our household, myself in
chains and plunged in misery, and under the absolute control of my
enemies. Alas, they, who have ever been persecuted by me, they unto whom
I have ever been a foe released me from captivity, and wretch that I am,
I am indebted to them for my life. If, O hero, I had met with my death in
that great battle, that would have been far better than that I should
have obtained my life in this way. If I had been slain by the Gandharvas,
my fame would have spread over the whole earth, and I should have
obtained auspicious regions of eternal bliss in the heaven of Indra.
Listen to me therefore, ye bulls among men, as to what I intend to do
now. I will stay here forgoing all food, while ye all return home. Let
all my brothers also go to Hastinapura. Let all our friends, including
Karna, and all our relatives headed by Dussasana, return now to the
capital. Insulted by the foe, I myself will not repair thither. I who had
before wrested from the foe his respect, I who had always enchanced the
respect of my friends, have now become a source of sorrow unto friends
and of joy unto enemies. What shall I now say unto the king, going to the
city named after the elephant? What will Bhishma and Drona, Kripa, and
Drona's son, Vidura and Sanjaya, Vahuka and Somadatta and other revered
seniors,--what will the principal men of the other orders and men of
independent professions, say to me and what shall I say unto them in
reply? Having hitherto stayed over the heads of my enemies, having
hitherto trod upon their breasts, I have fallen away from my position.
How shall I ever speak with them? Insolent men having obtained prosperity
and knowledge and affluence, are seldom blest for any length of time like
myself puffed up with vanity. Alas, led by folly I have done a highly
improper and wicked act, for which, fool that I am, I have fallen into
such distress. Therefore, will I perish by starving, life having become
insupportable to me. Relieved from distress by the foe, what man of
spirit is there who can drag on his existence? Proud as I am, shorn of
manliness, the foe hath laughed at me, for the Pandavas possessed of
prowess have looked at me plunged in misery!"

Vaisampayana continued, 'While giving way to such reflections Duryodhana
spoke unto Dussasana thus: 'O Dussasana, listen to these words of mine, O
thou of the Bharata race! Accepting this installation that I offer thee,
be thou king in my place. Rule thou the wide earth protected by Karna and
Suvala's sons. Like Indra himself looking after the Maruts, cherish thou
thy brothers in such a way that they may all confide in thee. Let the
friends and relatives depend on thee like the gods depending on him of a
hundred sacrifices. Always shouldst thou bestow pensions on Brahmanas,
without idleness, and be thou ever the refuge of thy friends and
relatives. Like Vishnu looking after the celestials, thou shouldst always
look after all consanguineous relatives. Thou shouldst also ever cherish
thy superiors. Go, rule thou the earth gladdening thy friends and
reproving thy foes.' And clasping his neck, Duryodhana said, 'Go!'
Hearing these words of his, Dussasana in perfect cheerlessness and
overwhelmed with great sorrow, his voice choked in tears, said, with
joined hands and bending his head unto his eldest brother, 'Relent!' And
saying this he fell down on earth with heavy heart. And afflicted with
grief that tiger among men, shedding his tears on the feet of his brother
again said, 'This will never be! The earth may split, the vault of heaven
may break in pieces, the sun may cast off his splendour, the moon may
abandon his coolness, the wind may forsake its speed, the Himavat may be
moved from its site, the waters of the ocean may dry up, and fire may
abandon its heat, yet I, O king, may never rule the earth without thee.'
And Dussasana repeatedly said, 'Relent, O king! Thou alone shall be king
in our race for a hundred years.' And having spoken thus unto the king,
Dussasana began to weep melodiously catching, O Bharata, the feet of his
eldest brother deserving of worship from him.

"And beholding Dussasana and Duryodhana thus weeping, Karna in great
grief approached them both and said, 'Ye, Kuru princes, why do you thus
yield to sorrow like ordinary men, from senselessness? Mere weeping can
never ease a sorrowing man's grief. When weeping can never remove one's
griefs, what do you gain by thus giving way to sorrow? Summon patience to
your aid to not gladden the foe by such conduct. O king, the Pandavas
only did their duty in liberating thee. They that reside in the dominions
of the king, should always do what is agreeable to the king. Protected by
thee, the Pandavas are residing happily in thy dominion. It behoveth thee
not to indulge in such sorrow like an ordinary person. Behold, thy
uterine brothers are all sad and cheerless at seeing thee resolved to put
an end to thy life by forgoing food. Blest be thou! Rise up and come to
thy city and console these thy uterine brothers."



SECTION CCXLVIII

"Kama continued, 'O king, this conduct of thine to-day appeareth to be
childish. O hero, O slayer of foes, what is to be wondered at in this
that the Pandavas liberated thee when thou wert vanquished by the foe? O
son of the Kuru race, those that reside in the territories of the king,
especially those (amongst them) that lead the profession of arms, should
always do what is agreeable to the king whether they happen to be known
to their monarch or unknown to him. It happened often that foremost men
who crush the ranks of the hostile host, are vanquished by them, and are
rescued by their own troops. They that leading the profession of arms,
reside in the king's realm should always combine and exert themselves to
the best of their power, for the king. If, therefore, O king, the
Pandavas, who live in the territories, have liberated thee, what is there
to be regretted at in this? That the Pandavas, O best of kings, did not
follow thee when thou didst march forth to battle at the head of thy
troops, has been an improper act on their part. They had before this come
under thy power, becoming thy slaves. They are, therefore, bound to aid
thee now, being endued with courage and might and incapable of turning
away from the field of battle. Thou art enjoying all the rich possessions
of the Pandavas. Behold them yet alive, O king! They have not resolved to
die, forgoing all food. Blest be thou! Rise up, O king! It behoveth thee
not to indulge in great sorrow long. O king, it is the certain duty of
those that reside in the king's realm to do what is agreeable to the
king. Where should the regret be in all this? If thou, O king, dost not
act according to my words I shall stay here employed in reverentially
serving thy feet. O bull among men, I do not desire to live deprived of
thy company. O king, if thou resolvest to slay thyself by forgoing food,
thou wilt simply be an object of laughter with other kings."

Vaisampayana continued, "Thus addressed by Karna, king Duryodhana, firmly
resolved to leave the world, desired not to rise from where he sat."



SECTION CCXLIX

Vaisampayana said, "Beholding king Duryodhana, incapable of putting up
with an insult, seated with the resolution of giving up life by forgoing
food, Sakuni, the son of Suvala, said these words to comfort him. Sakuni
said, O son of the Kuru race, you have just heard what Kama hath said.
His words are, indeed fraught with wisdom. Why wouldst thou abandoning
from foolishness the high prosperity that I won for thee, cast off thy
life today, O king, yielding to silliness? It seemeth to me to-day that
thou hast never waited upon the old. He that cannot control sudden
accession of joy or grief, is lost even though he may have obtained
prosperity, like an unburnt earthen vessel in water. That king who is
entirely destitute of courage, who hath no spark of manliness, who is the
slave of procrastination, who always acts with indiscretion, who is
addicted to sensual pleasures, is seldom respected by his subjects.
Benefited as thou has been, whence is this unreasonable grief of thine?
Do not undo this graceful act done by the sons of Pritha, by indulging in
such grief. When thou shouldst joy and reward the Pandavas, thou art
grieving, O king? Indeed, this behaviour of thine is inconsistent. Be
cheerful, do not cast away thy life; but remember with a pleased heart
the good they have done thee. Give back unto the sons of Pritha their
kingdom, and win thou both virtue and renown by such conduct. By acting
in this way, thou mayst be grateful. Establish brotherly relations with
the Pandavas by being friends, and give them their paternal kingdom, for
then thou wilt be happy!'"

Vaisampayana continued, "Hearing these words of Sakuni, and seeing the
brave Dussasana lying prostrate before him unmanned by fraternal love,
the king raised Dussasana and, clasping him in his well round arms, smelt
his head from affection. And hearing these words of Karna and Sauvala,
king Duryodhana lost heart more than ever, and he was overwhelmed with
shame and utter despair overtook his soul. And hearing all that his
friends said, he answered with sorrow, 'I have nothing more to do with
virtue, wealth, friendship, affluence, sovereignty, and enjoyments. Do
not obstruct my purpose, but leave me all of you. I am firmly resolved to
cast away my life by forgoing food. Return to the city, and treat my
superiors there respectfully.'

"Thus addressed by him, they replied unto that royal grinder of foes,
saying, 'O monarch, the course that is thine, is also ours, O Bharata.
How can we enter the city without thee?'"

Vaisampayana continued, "Though addressed in all manner of ways by his
friends and counsellors and brothers and relatives, the king wavered not
from his purpose. And the son of Dhritarashtra in accordance with his
purpose spread Kusa grass on the earth, and purifying himself by touching
water, sat down upon that spot. And clad in rags and Kusa grass he set
himself to observe the highest vow. And stopping all speech, that tiger
among kings, moved by the desire of going to heaven, began to pray and
worship internally suspending all external intercourse.

"Meanwhile the fierce Daityas and the Danavas who had been defeated of
old by the celestials and had been dwelling in the nether regions having
ascertained Duryodhana's purpose and knowing that if the king died their
party would be weakened, commenced a sacrifice with fire for summoning
Duryodhana to their presence. And mantra knowing persons then commenced
with the help of formulae declared by Brihaspati and Usanas, those rites
that are indicated in the Atharva Veda and the Upanishads and which are
capable of being achieved by mantras and prayers. And Brahmins of rigid
vows, well-versed in the Vedas and the branches, began, with rapt soul,
to pour libations of clarified butter and milk into the fire, uttering
mantras. And after those rites were ended, a strange goddess, O king,
with mouth wide open, arose (from the sacrificial fire), saying, 'What am
I to do?' And the Daityas with well-pleased hearts, commanded her,
saying, 'Bring thou hither the royal son of Dhritarashtra, who is even
now observing the vow of starvation for getting rid of his life.' Thus
commanded, she went away saying, 'So be it.' And she went in the
twinkling of an eye to that spot where Suyodhana was. And taking up the
king back to the nether regions, and having brought him thus in a moment,
she apprised the Danavas of it. And the Danavas beholding the king
brought into their midst in the night, united together, and all of them
with well-pleased hearts and eyes expanded in delight addressed these
flattering words to Duryodhana."



SECTION CCL

"The Danavas said, 'O Suyodhana, O great king? O perpetuator of the race
of Bharata, thou art ever surrounded by heroes and illustrious men. Why
hast thou, then, undertaken to do such a rash act as the vow of
starvation? The suicide ever sinketh into hell and becometh the subject
of calumnious speech. Nor do intelligent persons like thee ever set their
hands to acts that are sinful and opposed to their best interests and
striking at the very root of their purposes. Restrain this resolve of
thine, therefore, O king, which is destructive of morality, profit, and
happiness, of fame, prowess, and energy, and which enhanceth the joy of
foes O exalted king, know the truth, the celestial origin of thy soul,
and the maker of thy body, and then summon thou patience to thy aid. In
days of old. O king, we have obtained thee, by ascetic austerities from
Maheswara. The upper part of thy body is wholly made of an assemblage of
Vajras, and is, therefore, invulnerable to weapons of every description,
O sinless one. The lower part of thy body, capable of captivating the
female heart by its comeliness was made of flowers by the goddess
herself--the wife of Mahadeva. Thy body is thus, O best of kings, the
creation of Maheswara himself and his goddess. Therefore, O tiger among
kings, thou art of celestial origin, not human. Other brave Kshatriyas of
mighty energy headed by Bhagadatta, and all acquainted with celestial
weapons, will slay thy foes. Therefore, let this grief of thine cease.
Thou hast no cause for fear. For aiding thee, many heroic Danavas have
been born on the earth. Other Asuras will also possess Bhishma and Drona
and Kama and others. Possessed by those Asuras, these heroes will cast
away their kindness and fight with thy foes. Indeed, when the Danavas
will enter their heart and possess them completely, flinging all
affections to a distance, becoming hard-hearted, these warriors will
strike every body opposed to them in battle without sparing sons,
brothers, fathers, friends, disciples, relatives, even children and old
men. Blinded by ignorance and wrath, and impelled by that destiny which
hath been ordained by the Creator, these tigers among men, with hearts
steeped in sin, will, O thou foremost of the Kurus, depopulate the earth
by hurling and shooting all kinds of weapons, with great manliness and
strength and always addressing one another boastfully with words such as
these, 'Thou shall not escape from me today with life.' And these
illustrious sons of Pandu also, five in number, will fight with these.
And, endued with mighty strength and favoured by Fate, they will compass
the destruction of these. And, O king, many Daityas and Rakshasas also
that have been born in the Kshatriya order, will fight with great prowess
in the battle with thy foes, using maces and clubs and lances and various
weapons of a superior kind. And, O hero, with respect to the fear that is
in thy heart rising from Arjuna, we have already settled the means for
slaying Arjuna. The soul of the slain Naraka hath assumed the form of
Karna. Recollecting his former hostility he will encounter both Kesava
and Arjuna. And that mighty warrior and foremost of smiters, proud of his
prowess will vanquish Arjuna in battle as also all thy enemies. The
wielder of the thunder-bolt, knowing all this, and desirous of saving
Arjuna, will in disguise take away from Karna his ear-rings and coat of
mail. We also have for that reason appointed hundreds upon hundreds and
thousands upon thousands of Daityas and Rakshasas, viz., those that are
known by the name of Samsaptakas. [83] These celebrated warriors will slay
the heroic Arjuna. Therefore, grieve not, O king. Thou wilt rule the
whole earth, O monarch, without a rival. Do not yield to despondency.
Conduct such as this does not suit thee. O thou of the Kuru race, if thou
diest, our party becometh weak. Go thou, O hero, and let not thy mind be
directed to any other course of action. Thou art ever our refuge as,
indeed, the Pandavas are the refuge of the gods.'

Vaisampayana continued, "Having addressed him thus, those Daityas
embraced that elephant among kings, and those bulls among the Danavas
cheered that irrepressible one like a son. And, O Bharata, pacifying his
mind by soft speech, they permitted him to depart, saying, 'Go and attain
victory!' And when they had given leave to the mighty-armed one, that
very goddess carried him back to the spot where he had sat down, intent
upon putting an end to his life. And having set that hero down and paid
him homage, the goddess vanished, taking the king's permission. O
Bharata, when she had gone, king Duryodhana considered all (that had
happened) as a dream. He then thought within himself, 'I shall defeat the
Pandavas in battle.' And Suyodhana thought that Karna and the Samsaptaka
army were both able (to destroy) and intent upon destroying that slayer
of foes, Partha. Thus, O bull of the Bharata race, the hope was
strengthened of the wicked minded son of Dhritarashtra, of conquering the
Pandavas. And Karna also, his soul and faculties possessed by the inmost
soul of Naraka, had at that time cruelly determined to slay Arjuna. And
those heroes--the Samsaptakas also--having their sense possessed by the
Rakshasas, and influenced by the qualities of emotion and darkness, were
desirous of slaying Phalguna. And, O king, others with Bhishma, Drona,
and Kripa at their head, having their faculties influenced by the
Danavas, were not so affectionate towards the sons of Pandu as they had
been. But king Suyodhana did not tell any one of this.

"When the night passed away, Karna, that offspring of the Sun, with
joined hands, smilingly addressed these wise words to king Duryodhana,
'No dead man conquereth his foes: it is when he is alive that he can see
his good. Where is the good of the dead person; and, O Kauraveya, where
is his victory? Therefore, this is no time for grief, or fear or death.'
And having, with his arms embraced that mighty-armed one, he further
said, 'Rise up, O king! Why dost thou lie down? Why dost thou grieve, O
slayer of foes? Having afflicted thy enemies by thy prowess, why dost
thou wish for death? Or (perhaps) fear hath possessed thee at the sight
of Arjuna's prowess. I truly promise unto thee that I will slay Arjuna in
battle. O lord of men, I swear by my weapon that when the three and ten
years shall have passed away, I will bring the sons of Pritha under thy
subjection.' Thus addressed by Karna, and remembering the words of the
Daityas and supplications made by them (his brothers), Suyodhana rose up.
And having heard those words of the Daityas that tiger among men, with a
firm resolve in his heart arrayed his army, abounding in horses and
elephants and cars and infantry. And, O monarch, immensely swarming with
white umbrellas, and pennons, and white Chamaras, and cars, and
elephants, and foot-soldiers, that mighty army, as it moved like the
waters of the Ganga, looked graceful like the firmament, at a season when
the clouds have dispersed and the signs of autumn have been but partially
developed. And, O foremost of kings, eulogised like a monarch by the best
of the Brahmanas blessing with victory, that lord of men Suyodhana,
Dhritarashtra's son, receiving honours paid with innumerable joined
palms, and flaming in exceeding splendour, went in the front, accompanied
by Karna, and that gambler, the son of Suvala. And all his brothers with
Dussasana at their head, and Bhurisrava, and Somadatta, and the mighty
king Vahlika, followed that lion among kings on his way, with cars of
various forms, and horses, and the best of elephants. And, O prime among
monarchs, in a short time, those perpetuators of the Kuru race entered
their own city."



SECTION CCLI

Janamejaya said, "When the high-souled sons of Pritha were living in the
forest, what did those foremost of men and mighty archers--the sons of
Dhritarashtra--do? And what did the offspring of the Sun, Karna, and the
mighty Sakuni, and Bhishma, and Drona, and Kripa do? It behoveth thee to
relate this unto me."

Vaisampayana said, "When, O mighty king, in this manner the Pandavas had
gone, leaving Suyodhana, and when, having been liberated by Pandu's sons,
he had come to Hastinapura, Bhishma said these words to the son of
Dhritarashtra, 'O child, I had told thee before, when thou wert intent
upon going to the hermitage that thy journey did not please me. But thou
didst do so. And as a consequence, O hero, wert thou forcibly taken
captive by the enemy, and wert delivered by the Pandavas versed in
morality. Yet art thou not ashamed. Even in the presence of thee, O son
of Gandhari, together with thy army, did the Suta's son, struck with
panic, fly from the battle of the Gandharvas, O king. And, O foremost of
kings, O son of the monarch! while thou with thy army wert crying
distressfully, thou didst witness the prowess of the high-souled
Pandavas, and also, O mighty-armed one, of the wicked son of the Suta,
Karna. O best of kings, whether in the science of arms, or heroism, or
morality, Karna, O thou devoted to virtue, is not a fourth part of the
Pandavas. Therefore, for the welfare of this race, the conclusion of
peace is, I think, desirable with the high-souled Pandavas."

'Having been thus addressed by Bhishma, Dhritarashtra's son the king,
laughed a good deal, and then suddenly sailed out with the son of Suvala.
thereupon, knowing that he was gone, those mighty bowmen with Karna, and
Dussasana at their head, followed the highly powerful son of
Dhritarashtra. And seeing them gone, Bhishma, the grandfather of the
Kurus, hung down his head from shame, and then, O king, went to his own
quarters. And, O mighty monarch, when Bhishma had left, that lord of men,
Dhritarashtra's son came there again, and began to consult with his
counsellors, 'What is it that is good for me? What remaineth to be done?
And how we can most effectively bring about the good we shall discuss
to-day.' Karna said, 'O Kuru's son, Duryodhana, do thou lay to heart tie
words that I say. Bhishma always blameth us, and praiseth the Pandavas.
And from the ill-will he beareth towards thee, he hateth me also. And, O
lord of men, in thy presence he ever crieth me down. I shall never, O
Bharata, bear these words that Bhishma had said in thy presence in
relation to this matter, extolling the Pandavas, and censuring thee, O
represser of foes! Do thou, O king, enjoin on me, together with servants,
forces, and cars. I shall, O monarch, conquer the earth furnished with
mountains and woods and forests. The earth had been conquered by the four
powerful Pandavas. I shall, without doubt, conquer it for thee
single-handed. Let that wretch of the Kuru race, the exceedingly
wicked-minded Bhishma, see it,--he who vilifies those that do not deserve
censure, and praises those that should not be praised. Let him this day
witness my might, and blame himself. Do thou, O king, command me. Victory
shall surely be thine. By my weapon, O monarch, I swear this before thee.'

"O king, O bull of the Bharata race, hearing those words of Karna, that
lord of men, experiencing the highest delight, spoke unto Karna, saying,
'I am blessed. I have been favoured by thee,--since thou, endued with
great strength, art ever intent on my welfare. My life hath borne fruit,
to-day. As thou, O hero, intendest to subdue all our enemies, repair
thou. May good betide thee! Do thou command me (what I am to do),' O
subduer of foes, having been thus addressed by Dhritarashtra's
intelligent son, Karna ordered all the necessaries for the excursion. And
on an auspicious lunar day, at an auspicious moment, and under the
influence of a star presided over by an auspicious deity, that mighty
bowman, having been honoured by twice-born ones, and been bathed with
auspicious and holy substances and also worshipped by speech set out,
filling with the rattle of his car the three worlds, with their mobile
and immobile objects."



SECTION CCLII

Vaisampayana continued, "Then, O bull among the Bharatas, that mighty
bowman, Karna, surrounded by a large army, besieged the beautiful city of
Drupada. And he, after a hard conflict, brought the hero under
subjection, and, O best of monarchs, made Drupada contribute silver and
gold and gems, and also pay tribute. And, O foremost of kings, having
subdued him, (Karna) brought under subjection those princes that were
under him (Drupada) and made them pay tribute. Then going to the north,
he subdued the sovereigns (of that quarter) and having effected the
defeat of Bhagadatta, Radha's son ascended that mighty mountain Himavat,
all along fighting his foes. And ranging all sides, he conquered and
brought under subjection all the kings inhabiting the Himavat, and made
them pay dues. Then descending from the mountain and rushing to the east,
he reduced the Angas, and the Bangas, and the Kalingas, and the Mandikas,
and the Magadhas. the Karkakhandas; and also included with them the
Avasiras, Yodhyas, and the Ahikshatras. Having (thus) conquered the
eastern quarter Karna then presented himself before Batsa-bhumi. And
having taken Batsa-bhumi, he reduced Kevali, and Mrittikavati, and Mohana
and Patrana, and Tripura, and Kosala,--and compelled all these to pay
tribute. Then going to the south, Karna vanquished the mighty charioteers
(of that quarter) and in Dakshinatya, the Suta's son entered into
conflict with Rukmi. After having fought dreadfully, Rukmi spake to the
Suta's son saying, 'O foremost of monarchs, I have been pleased with thy
might and prowess. I shall not do thee wrong: I have only fulfilled the
vow of a Kshatriya. Gladly will I give thee as many gold coins as thou
desirest.' Having met with Rukmi, Karna, repaired to Pandya and the
mountain, Sri. And by fighting, he made Karala, king Nila, Venudari's
son, and other best of kings living in the southern direction pay
tribute. Then going to Sisupala's son, the son of the Suta defeated him
and that highly powerful one also brought under his sway all the
neighbouring rulers. And, O bull of the Bharata race, having subjugated
the Avantis and concluded peace with them, and having met with the
Vrishnis, he conquered the west. And, having come to the quarter of
Varuna, he made all the Yavana and Varvara kings pay tribute. And, having
conquered the entire earth--east, west, north and south--that hero
without any aid brought under subjection all the nations of the
Mlechchhas, the mountaineers, the Bhadras, the Rohitakas, the Agneyas and
the Malavas. And, having conquered the mighty charioteers, headed by the
Nagnajitas, the Suta's son brought the Sasakas and the Yavanas under his
sway. Having thus conquered and brought under his subjection the world,
the mighty charioteer and tiger among men came (back) to Hastinapura.
That lord of men, Dhritarashtra's son, accompanied by his father and
brothers and friends, came to that mighty bowman, who had arrived, and
duly paid homage unto Karna crowned with martial merit. And the king
proclaimed his feats, saying, 'What I have not received from either
Bhishma, or Drona, or Kripa, or Vahlika, I have received from thee. May
good betide thee! What need of speaking at length! Hear my words, O
Karna! In thee, O chief of men, I have my refuge. O mighty-armed one. O
tiger among men, without doubt all the Pandavas and the other kings
crowned with prosperity, come not to a sixteenth part of thee. Do thou, O
mighty bowman, O Karna, see Dhritarashtra, and the illustrious Gandhari,
as the bearer of the thunderbolt did Aditi.'

"Then, O king, there arose in the city of Hastinapura a clamour, and
sounds of Oh! and Alas! and, O lord of men, some of the kings praised him
(Karna), while others censured him, while others, again, remained silent.
Having thus, O foremost of monarchs, in a short time conquered this earth
furnished with mountains and forests and skies, and with oceans, and
fields, and filled with high and low tracts, and cities, and replete also
with islands. O lord of earth, and brought the monarchs under
subjection,--and having gained imperishable wealth, the Suta's son
appeared before the king. Then, O represser of foes, entering into the
interior of the palace that hero saw Dhritarashtra with Gandhari, O tiger
among men, that one conversant with morality took hold of his feet even
like a son. And Dhritarashtra embraced him affectionately, and then
dismissed him. Ever since that time, O monarch, O Bharata, king
Duryodhana and Sakuni, the son of Suvala, thought that Pritha's sons had
already been defeated in battle by Karna."



SECTION CCLIII

Vaisampayana continued, "O king, O lord of men, that slayer of hostile
heroes, the Suta's son, said these words to Duryodhana, 'O Kaurava
Duryodhana, do thou lay unto thy heart the words that I shall tell thee;
and, O represser of foes, after having heard my words, it behoveth thee
to act accordingly every way. Now, O best of monarchs, O hero, hath the
earth been rid of foes. Do thou rule her even like the mighty-minded
Sakra himself, having his foes destroyed."

Vaisampayana continued, "Having been thus addressed by Karna, the king
again spake unto him, saying, 'O bull among men, nothing whatever is
unattainable to him who hath thee for refuge, and to whom thou art
attached and on whose welfare thou art entirely intent. Now, I have a
purpose, which do thou truly listen to. Having beheld that foremost of
sacrifices, the mighty Rajasuya, performed by the Pandavas, a desire hath
sprung up in me (to celebrate the same). Do thou, O Suta's son, fulfil
this desire of mine.' Thus addressed, Karna spake thus unto the king,
'Now that all the rulers of the earth have been brought under thy
subjection, do thou summon the principal Brahmanas, and, O best of Kurus,
duly procure the articles required for the sacrifice. And, O represser of
foes, let Ritwijas as prescribed, and versed in the Vedas, celebrate thy
rites according to the ordinance, O king. And, O bull of the Bharata
race, let thy great sacrifice also, abounding in meats and drinks, and
grand with parts, commence.'

"O king, having been thus addressed by Karna, Dhritarashtra's son
summoned the priest, and spake unto him these words, 'Do thou duly and in
proper order celebrate for me that best of sacrifices, the Rajasuya
furnished with excellent Dakshinas.' Thus accosted, that best of
Brahmanas spake unto the king, saying, 'O foremost of the Kauravas, while
Yudhishthira is living, that best of sacrifices cannot be performed in
thy family, O Prince of kings! Further, O monarch, thy father
Dhritarashtra, endued with long life, liveth. For this reason also, O
best of kings, this sacrifice cannot be undertaken by thee. There is, O
lord, another great sacrifice, resembling the Rajasuya. Do thou, O
foremost of kings, celebrate that sacrifice. Listen to these words of
mine. All these rulers of the earth, who have, O king, become tributary
to thee, will pay thee tribute in gold, both pure and impure. Of that
gold, do thou, O best of monarchs, now make the (sacrificial) plough, and
do thou, O Bharata, plough the sacrificial compound with it. At that
spot, let there commence, O foremost of kings, with due rites, and
without any disturbance the sacrifice, sanctified with mantras abounding
in edibles. The name of that sacrifice worthy of virtuous persons, is
Vaishnava. No person save the ancient Vishnu hath performed it before.
This mighty sacrifice vies with that best of sacrifices--the Rajasuya
itself. And, further, it liketh us--and it is also for thy welfare (to
celebrate it). And, moreover, it is capable of being celebrated without
any disturbance. (By undertaking this), thy desire will be fufilled.'

"Having been thus addressed by those Brahmanas, Dhritarashtra's son, the
king, spake these words to Karna, his brothers and the son of Suvala,
'Beyond doubt, the words of the Brahmanas are entirely liked by me. If
they are relished by you also, express it without delay.' Thus appealed,
they all said unto the king, 'So be it.' Then the king one by one
appointed persons to their respective tasks; and desired all the artisans
to construct the (sacrificial) plough. And, O best of kings, all that had
been commanded to be done, was gradually executed."



SECTION CCLIV

Vaisampayana continued, "Then all the artisans, the principal
counsellors, and the highly wise Vidura said unto Dhritarashtra's son,
"All the preparations for the excellent sacrifice have been made, O king;
and the time also hath come, O Bharata. And the exceedingly precious
golden plough hath been constructed.' Hearing this, O monarch, that best
of kings, Dhritarashtra's son commanded that prime among sacrifices to be
commenced. Then commenced that sacrifice sanctified by mantras, and
abounding in edibles, and the son of Gandhari was duly initiated
according to the ordinance. And Dhritarashtra, and the illustrious
Vidura, and Bhishma, and Drona, and Kripa, and Karna, and the celebrated
Gandhari experienced great delight. And, O foremost of kings, Duryodhana
despatched swift messengers to invite the princes and the Brahmanas. And
mounting fleet vehicles they went to the (respective) directions assigned
to them. Then to a certain messenger on the point of setting out,
Dussasana said, 'Go thou speedily to the woods of Dwaita; and in that
forest duly invite the Brahmanas and those wicked persons, the Pandavas.'
Thereupon, he repaired thither, and bowing down to all the Pandavas,
said, 'Having acquired immense wealth by his native prowess, that best of
kings and foremost of Kurus, Duryodhana, O monarch, is celebrating a
sacrifice. Thither are going from various directions the kings and the
Brahmanas. O king, I have been sent by the high-souled Kaurava. That king
and lord of men, Dhritarashtra's son, invites you. It behoveth you,
therefore, to witness the delightful sacrifice of that monarch.'

"Hearing these words of the messenger, that tiger among kings, the royal
Yudhishthira, said, 'By good luck it is that that enhancer of the glory
of his ancestors, king Suyodhana is celebrating this best of sacrifices.
We should certainly repair thither; but we cannot do now; for till (the
completion of) the thirteenth year, we shall have to observe our vow.'
Hearing this speech of Yudhishthira the just, Bhima said these words,
'Then will king Yudhishthira the just go thither, when he will cast him
(Duryodhana) into the fire kindled by weapons. Do thou say unto
Suyodhana. 'When after the expiration of the thirteenth year, that lord
of men, the Pandava, will, in the sacrifice of battle, pour upon the
Dhritarashtras, the clarified butter of his ire, then will I come!' But
the other Pandavas, O king, did not say anything unpleasant. The
messenger (on his return) related unto Dhritarashtra's son all as it had
fallen out. Then there came to the city of Dhritarashtra many foremost of
men, lords of various countries, and highly virtuous Brahmanas. And duly
received in order according to the ordinance, those lords of men
experienced great delight and were all well-pleased. And that foremost
among monarchs--Dhritarashtra--surrounded by all the Kauravas,
experienced the height of joy, and spake unto Vidura, saying, 'Do thou, O
Kshatta, speedily so act that all persons in the sacrificial compound may
be served with food, be refreshed and satisfied.' Thereupon, O represser
of foes, assenting to that order, the learned Vidura versed in morality,
cheerfully entertained all the orders in proper measure with meat and
beverages to eat and drink, and fragrant garland and various kinds of
attire. And having constructed pavilions (for their accommodation), that
hero and foremost of kings, duly entertained the princes and the
Brahmanas by thousands, and also bestowing upon them wealth of various
kinds, bade them farewell. And having dismissed all the kings, he entered
Hastinapura, surrounded by his brothers, and in company with Karna and
Suvala's son."



SECTION CCLV

Vaisampayana said, "While, O great king, Duryodhana was entering (the
city), the panegyrists eulogized the prince of unfailing prowess. And
others also eulogized that mighty bowman and foremost of kings. And
sprinkling over him fried paddy and sandal paste the citizens said, 'By
good luck it is, O king, that thy sacrifice hath been completed without
obstruction.' And some, more reckless of speech, that were present there,
said unto that lord of the earth, 'Surely this thy sacrifice cannot be
compared with Yudhishthira's: nor doth this come up to a sixteenth part
of that (sacrifice).' Thus spake unto that king some that were reckless
of consequences. His friends, however, said, This sacrifice of thine hath
surpassed all others. Yayati and Nahusha, and Mandhata and Bharata,
having been sanctified by celebrating such a sacrifice, have all gone to
heaven.' Hearing such agreeable words from his friends, that monarch, O
bull of the Bharata's race, well-pleased, entered the city and finally
his own abode. Then, O king, worshipping the feet of his father and
mother and of others headed by Bhishma, Drona and Kripa, and of the wise
Vidura, and worshipped in turn by his younger brothers, that delighter of
brothers sat down upon an excellent seat, surrounded by the latter. And
the Suta's son, rising up, said, 'By good luck it is, O foremost of the
Bharata race, that this mighty sacrifice of thine hath been brought to a
close. When, however, the sons of Pritha shall have been slain in battle
and thou wilt have completed the Rajasuya sacrifice, once again, O lord
of men, shall I honour thee thus.' Then that mighty king, the illustrious
son of Dhritarashtra, replied unto him, 'Truly hath this been spoken by
thee. When, O foremost of men, the wicked-minded Pandavas have been
slain, and when also the grand Rajasuya hath been celebrated by me, then
thou shalt again, O hero, honour me thus.' And having said this, O
Bharata, the Kaurava embraced Karna, and began, O mighty king, to think
of the Rajasuya, that foremost of sacrifices. And that best of kings also
addressed the Kurus around him, saying, 'When shall I, ye Kauravas,
having slain all the Pandavas, celebrate that costly and foremost of
sacrifices, the Rajasuya.' Then spake Karna unto him, saying, 'Hear me, O
elephant among kings! So long as I do not slay Arjuna, I shall not allow
any one to wash my feet, nor shall I taste meat. And I shall observe the
Asura vow [84] and whoever may solicit me (for any thing), I never shall
say, 'I have it not.' When Karna had thus vowed to slay Phalguna in
battle, those mighty charioteers and bowmen, the sons of Dhritarashtra,
sent up a loud cheer; and Dhritarashtra's sons thought that the Pandavas
had already been conquered. Then that chief of kings, the graceful
Duryodhana, leaving those bulls among men, entered his apartment, like
the lord Kuvera entering the garden of Chitraratha. And all those mighty
bowmen also, O Bharata, went to their respective quarters.

"Meanwhile those mighty bowmen, the Pandavas, excited by the words the
messenger had spoken, became anxious, and they did not (from that time)
experience the least happiness. Intelligence, further, O foremost of
kings, had been brought by spies regarding the vow of the Suta's son to
slay Vijaya. Hearing this, O lord of men, Dharma's son became exceedingly
anxious. And considering Karna of the impenetrable mail to be of
wonderful prowess, and remembering all their woes, he knew no peace. And
that high-souled one filled with anxiety, made up his mind to abandon the
woods about Dwaitavana abounding with ferocious animals.

"Meanwhile the royal son of Dhritarashtra began to rule the earth, along
with his heroic brothers as also with Bhishma and Drona and Kripa. And
with the assistance of the Suta's son crowned with martial glory,
Duryodhana remained ever intent on the welfare of the rulers of the
earth, and he worshipped the foremost of Brahmanas by celebrating
sacrifices with profuse gifts. And that hero and subduer of foes, O king,
was engaged in doing good to his brothers, concluding for certain in his
mind that giving and enjoying are the only use of riches."



SECTION CCLVI

Janamejaya said, 'After having delivered Duryodhana, what did the mighty
sons of Pandu do in that forest? It behoveth thee to tell me this.'

Vaisampayana said, "Once on a time, as Yudhishthira lay down at night in
the Dwaita woods, some deer, with accents choked in tears, presented
themselves before him in his dreams. To them standing with joined hands,
their bodies trembling all over that foremost of monarchs said, 'Tell me
what ye wish to say. Who are ye? And what do ye desire?' Thus accosted by
Kunti's son--the illustrious Pandava, those deer, the remnant of those
that had been slaughtered, replied unto him, saying, 'We are, O Bharata,
those deer that are still alive after them that had been slaughtered. We
shall be exterminated totally. Therefore, do thou change thy residence. O
mighty king, all thy brothers are heroes, conversant with weapons; they
have thinned the ranks of the rangers of the forest. We few--the
remnants,--O mighty-minded one, remain like seed. By thy favour, O king
of kings, let us increase.' Seeing these deer, which remained like seed
after the rest had been destroyed trembling and afflicted with fear,
Yudhishthira the just was greatly affected with grief. And the king,
intent on the welfare of all creatures, said unto them, 'So be it. I
shall act as ye have said.' Awaking after such a vision, that excellent
king, moved by pity towards the deer, thus spake unto his brothers
assembled there, 'Those deer that are alive after them that have been
slaughtered, accosted me at night, after I had awakened, saying, 'We
remain like the cues of our lines. Blest be thou! Do thou have compassion
on us.' And they have spoken truly. We ought to feel pity for the
dwellers of the forest. We have been feeding on them for a year together
and eight months. Let us, therefore, again (repair) to the romantic
Kamyakas, that best of forests abounding in wild animals, situated at the
head of the desert, near lake Trinavindu. And there let us pleasantly
pass the rest of our time.' Then, O king, the Pandavas versed in
morality, swiftly departed (thence), accompanied by the Brahmanas and all
those that lived with them, and followed by Indrasena and other
retainers. And proceeding along the roads walked (by travellers),
furnished with excellent corn and clear water, they at length beheld the
sacred asylum of Kamyaka endued with ascetic merit. And as pious men
enter the celestial regions, those foremost of the Bharata race, the
Kauravas, surrounded by those bulls among Brahmanas entered that forest."



SECTION CCLVII

Vaisampayana continued, "Dwelling in the woods, O bull of the Bharata
race, the high-souled Pandavas spent one and ten years in a miserable
plight. And although deserving of happiness, those foremost of men,
brooding over their circumstances, passed their days miserably, living on
fruits and roots. And that royal sage, the mighty-armed Yudhishthira,
reflecting that the extremity of misery that had befallen his brothers,
was owing to his own fault, and remembering those sufferings that had
arisen from his act of gambling, could not sleep peacefully. And he felt
as if his heart had been pierced with a lance. And remembering the harsh
words of the Suta's son, the Pandava, repressing the venom of his wrath,
passed his time in humble guise, sighing heavily. And Arjuna and both the
twins and the illustrious Draupadi, and the mighty Bhima--he that was
strongest of all men--experienced the most poignant pain in casting their
eyes on Yudhishthira. And thinking that a short time only remained (of
their exile), those bulls among men, influenced by rage and hope and by
resorting to various exertions and endeavours, made their bodies assume
almost different shapes.

"After a little while, that mighty ascetic, Vyasa, the son of Satyavati,
came there to see the Pandavas. And seeing him approach, Kunti's son,
Yudhishthira, stepped forward, and duly received that high-souled one.
And having gratified Vyasa by bowing down unto him, Pandu's son of
subdued senses, after the Rishi had been seated, sat down before him,
desirous of listening to him. And beholding his grandsons lean and living
in the forest on the produce of the wilderness, that mighty sage, moved
by compassion, said these words, in accents choked in tears, 'O
mighty-armed Yudhishthira, O thou best of virtuous persons, those men
that do not perform ascetic austerities never attain great happiness in
this world. People experience happiness and misery by turns; for surely,
O bull among men, no man ever enjoyeth unbroken happiness. A wise man
endued with high wisdom, knowing that life hath its ups and downs, is
neither filled with joy nor with grief. When happiness cometh, one should
enjoy it; when misery cometh, one should bear it, as a sower of crops
must bide his season. Nothing is superior to asceticism: by asceticism
one acquireth mighty fruit. Do thou know, O Bharata, that there is
nothing that asceticism cannot achieve. Truth, sincerity, freedom from
anger, justice, self-control, restraint of the faculties, immunity from
malice, guilelessness, sanctity, and mortification of the senses, these,
O mighty monarch, purify a person of meritorious acts. Foolish persons
addicted to vice and bestial ways, attain to brutish births in after life
and never enjoy happiness. The fruit of acts done in this world is reaped
in the next. Therefore should one restrain his body by asceticism and the
observance of vows. And, O king, free from guile and with a cheerful
spirit, one should, according to his power, bestow gifts, after going
down to the recipient and paying him homage. A truth-telling person
attaineth a life devoid of trouble. A person void of anger attaineth
sincerity, and one free from malice acquireth supreme contentment. A
person who hath subdued his senses and his inner faculties, never knoweth
tribulation; nor is a person of subdued senses affected by sorrow at the
height of other's prosperity. A man who giveth everyone his due, and the
bestower of boons, attain happiness, and come by every object of
enjoyment; while a man free from envy reapeth perfect ease. He that
honoureth those to whom honour is due, attaineth birth in an illustrious
line; and he that hath subdued his senses, never cometh by misfortune. A
man whose mind followeth good, after having paid his debt to nature, is
on this account, born again endued with a righteous mind.'

"Yudhishthira said, 'O eminently virtuous one, O mighty sage, of the
bestowal of gifts and the observance of asceticism, which is of greater
efficacy in the next world, and which, harder of practice?'

"Vyasa said, 'There is nothing, O child, in this world harder to practise
than charity. Men greatly thirst after wealth, and wealth also is gotten
with difficulty. Nay, renouncing even dear life itself, heroic men, O
magnanimous one, enter into the depths of the sea and the forest for the
sake of wealth. For wealth, some betake themselves to agriculture and the
tending of kine, and some enter into servitude. Therefore, it is
extremely difficult to part with wealth that is obtained with such
trouble. Since nothing is harder to practise than charity, therefore, in
my opinion, even the bestowal of boons is superior to everything.
Specially is this to be borne in mind that well-earned gains should, in
proper time and place, be given away to pious men. But the bestowal of
ill-gotten gains can never rescue the giver from the evil of rebirth. It
hath been declared, O Yudhishthira, that by bestowing, in a pure spirit,
even a slight gift in due time and to a fit recipient, a man attaineth
inexhaustible fruit in the next world. In this connection is instanced
the old story regarding the fruit obtained by Mudgala, for having given
away only a drona [85] of corn.'"



SECTION CCLVIII

Yudhishthira said, "Why did that high-souled one give away a drona of
corn? And, O eminently pious one, to whom and in what prescribed way did
he give it? Do thou tell me this. Surely, I consider the life of that
virtuous person as having borne fruit with whose practices the possessor
himself of the six attributes, witnessing everything, was well pleased."

"Vyasa said, 'There lived, O king, in Kurukshetra a virtuous man (sage),
Mudgala by name. And he was truthful, and free from malice, and of
subdued senses. And he used to lead the Sila and Unchha modes of
life. [86] And although living like a pigeon, yet that one of mighty
austerities entertained his guests, celebrated the sacrifice called
Istikrita, and performed other rites. And that sage together with his son
and wife, ate for a fortnight, and during the other fortnight led the
life of a pigeon, collecting a drona of corn. And celebrating the Darsa
and Paurnamasya sacrifices, that one devoid of guile, used to pass his
days by taking the food that remained after the deities and the guests
had eaten. And on auspicious lunar days, that lord of the three worlds,
Indra himself, accompanied by the celestials used, O mighty monarch, to
partake of the food offered at his sacrifice. And that one, having
adopted the life of a Muni, with a cheerful heart entertained his guests
also with food on such days. And as that high-souled one distributed his
food with alacrity, the remainder of the drona of corn increased as soon
as a guest appeared. And by virtue of the pure spirit in which the sage
gave a way, that food of his increased so much that hundreds upon
hundreds of learned Brahmanas were fed with it.

"And, O king, it came to pass that having heard of the virtuous Mudgala
observant of vows, the Muni Durvasa, having space alone for his
covering, [87] his accoutrements worn like that of maniac, and his head
bare of hair, came there, uttering, O Pandava various insulting words.
And having arrived there that best of Munis said unto the Brahmana. 'Know
thou, O foremost of Brahmanas, that I have come hither seeking for food.
Thereupon Mudgala said unto the sage, 'Thou art welcome!' And then
offering to that maniac of an ascetic affected by hunger, water to wash
his feet and mouth, that one observant of the vow of feeding guests,
respectfully placed before him excellent fare. Affected by hunger, the
frantic Rishi completely exhausted the food that had been offered unto
him. Thereupon, Mudgala furnished him again with food. Then having eaten
up all that food, he besmeared his body with the unclean orts and went
away as he had come. In this manner, during the next season, he came
again and ate up all the food supplied by that wise one leading the
Unchha mode of life. Thereupon, without partaking any food himself, the
sage Mudgala again became engaged in collecting corn, following the
Unchha mode. Hunger could not disturb his equanimity. Nor could anger,
nor guile, nor a sense of degradation, nor agitation, enter into the
heart of that best of Brahmanas leading the Unchha mode of life along
with his son and his wife. In this way, Durvasa having made up his mind,
during successive seasons presented himself for six several times before
that best of sages living according to the Unchha mode; yet that Muni
could not perceive any agitation in Mudgala's heart; and he found the
pure heart of the pure-souled ascetic always pure. Thereupon,
well-pleased, the sage addressed Mudgala, saying, There is not another
guileless and charitable being like thee on earth. The pangs of hunger
drive away to a distance the sense of righteousness and deprive people of
all patience. The tongue, loving delicacies, attracteth men towards them.
Life is sustained by food. The mind, moreover, is fickle, and it is hard
to keep it in subjection. The concentration of the mind and of the senses
surely constitutes ascetic austerities. It must be hard to renounce in a
pure spirit a thing earned by pains. Yet, O pious one, all this hath been
duly achieved by thee. In thy company we feel obliged and gratified.
Self-restraint, fortitude, justice, control of the senses and of
faculties, mercy, and virtue, all these are established in thee. Thou
hast by the deeds conquered the different worlds and have thereby
obtained admission into paths of beautitude. Ah! even the dwellers of
heaven are proclaiming thy mighty deeds of charity. O thou observant of
vows, thou shalt go to heaven even in thine own body.

"Whilst the Muni Durvasa was speaking thus, a celestial messenger
appeared before Mudgala, upon a car yoked with swans and cranes, hung
with a neat work of bells, scented with divine fragrance, painted
picturesquely, and possessed of the power of going everywhere at will.
And he addressed the Brahmana sage, saying, 'O sage, do thou ascend into
this chariot earned by thy acts. Thou hast attained the fruit of thy
asceticism!'

"As the messenger of the gods was speaking thus, the sage told him, 'O
divine messenger, I desire that thou mayst describe unto me the
attributes of those that reside there. What are their austerities, and
what their purposes? And, O messenger of the gods, what constitutes
happiness in heaven, and what are the disadvantages thereof? It is
declared by virtuous men of good lineage that friendship with pious
people is contracted by only walking with them seven paces. O lord, in
the name of that friendship I ask thee, 'Do thou without hesitation tell
me the truth, and that which is good for me now. Having heard thee, I
shall, according to thy words, ascertain the course I ought to follow.'"



SECTION CCLIX

"The messenger of the gods said, 'O great sage, thou art of simple
understanding; since, having secured that celestial bliss which bringeth
great honour, thou art still deliberating like an unwise person. O Muni,
that region which is known as heaven, existeth there above us. Those
regions tower high, and are furnished with excellent paths, and are, O
sage, always ranged by celestial cars. Atheists, and untruthful persons,
those that have not practised ascetic austerities and those that have not
performed great sacrifices, cannot repair thither. Only men of virtuous
souls, and those of subdued spirits, and those that have their faculties
in subjection, and those that have controlled their senses, and those
that are free from malice, and persons intent on the practice of charity;
and heroes, and men bearing marks of battle, after having, with subdued
senses and faculties, performed the most meritorious rites, attain those
regions, O Brahmana, capable of being obtained only by virtuous acts, and
inhabited by pious men. There, O Mudgala, are established separately
myriads of beautiful, shining, and resplendent worlds bestowing every
object of desire, owned by those celestial beings, the gods, the Sadhyas,
and the Vaiswas, the great sages, Yamas, and the Dharmas, and the
Gandharvas and the Apsaras. And there is that monarch of mountains the
golden Meru extending over a space of thirty-three thousand Yojanas. And
there, O Mudgala, are the sacred gardens of the celestials, with Nandana
at their head, where sport the persons of meritorious acts. And neither
hunger, nor thirst, nor lassitude, nor fear, nor anything that is
disgusting or inauspicious is there. And all the odours of that place are
delightful, and all the breezes delicious to the touch. And all the
sounds there are captivating, O sage, to the ear and the heart. And
neither grief, nor decrepitude, nor labour, nor repentance also is there.
That world, O Muni, obtained as the fruit of one's own acts, is of this
nature. Persons repair thither by virtue of their meritorious deeds. And
the persons of those that dwell there look resplendent, and this, O
Mudgala, solely by virtue of their own acts, and not owing to the merits
of father or mothers. And there is neither sweat, nor stench, nor urine
there. And, there, O Muni, dust doth not soils one's garments. And their
excellent garlands, redolent of divine fragrance, never fade. And, O
Brahmana, they yoke such cars as this (that I have brought). And, O
mighty sage, devoid of envy and grief and fatigue and ignorance and
malice, men who have attained heaven, dwell in those regions happily.
And, O bull among Munis, higher and higher over such regions there are
others endued with higher celestial virtues. Of these, the beautiful and
resplendent regions of Brahma are the foremost. Thither, O Brahmana,
repair Rishis that have been sanctified by meritorious acts. And there
dwell certain beings named Ribhus. They are the gods of the gods
themselves. Their regions are supremely blessed, and are adored even by
the deities. These shine by their own light, and bestow every object of
desire. They suffer no pangs that women might cause, do not possess
worldly wealth, and are free from guile. The Ribhus do not subsist on
oblations, nor yet on ambrosia. And they are endued with such celestial
forms that they cannot be perceived by the senses. And these eternal gods
of the celestials do not desire happiness for happiness' sake, nor do
they change at the revolution of a Kalpa. Where, indeed, is their
decrepitude or dissolution? For them there is neither ecstasy, nor joy,
nor happiness. They have neither happiness nor misery. Wherefore should
they have anger or aversion then, O Muni? O Mudgala, their supreme state
is coveted even by the gods. And that crowning emancipation, hard to
attain, can never be acquired by people subject to desire. The number of
those deities is thirty-three. To their regions repair wise men, after
having observed excellent vows, or bestowed gifts according to the
ordinance. Thou also hast easily acquired that success by thy charities.
Do thou, by effulgence displayed by virtue of thy ascetic austerities,
enjoy that condition obtained by thy meritorious acts. Such, O Brahmana,
is the bliss of heaven containing various worlds.

"Thus have I described unto thee the blessing of the celestial regions.
Do thou now hear from me some of the disadvantages thereof. That in the
celestial regions a person, while reaping the fruit of the acts he hath
already performed, cannot be engaged in any others, and that he must
enjoy the consequences of the former until they are completely exhausted,
and, further, that he is subject to fall after he hath entirely exhausted
his merit, form, in my opinion, the disadvantages of heaven. The fall of
a person whose mind hath been steeped in happiness, must, O Mudgala, be
pronounced as a fault. And the discontent and regret that must follow
one's stay at an inferior seat after one hath enjoyed more auspicious and
brighter regions, must be hard to bear. And the consciousness of those
about to fall is stupefied, and also agitated by emotions. And as the
garlands of those about to fall fade away, fear invadeth their hearts.
These mighty drawbacks, O Mudgala, extend even to the regions of Brahma.
In the celestial regions, the virtues of men who have performed righteous
acts, are countless. And, O Muni, this is another of the attributes of
the fallen that, by reason of their merits, they take birth among men.
And then they attain to high fortune and happiness. If one, however,
cannot acquire knowledge here, one cometh by an inferior birth. The
fruits of acts done in this world are reaped in the next. This world, O
Brahmana, hath been declared to be one of acts; the others, as one of
fruit. Thus have I, O Mudgala, asked by thee, described all unto thee.
Now, O pious one, with thy favour, we shall easily set out with speed.'

"Vyasa continued, 'Having heard this speech, Mudgala began to reflect in
his mind. And having deliberated well, that best of Munis spake thus unto
the celestial messenger, 'O messenger of the gods, I bow unto thee. Do
thou, O sire, depart in peace. I have nothing to do with either
happiness, or heaven having such prominent defects. Persons who enjoy
heaven suffer, after all, huge misery and extreme regret in this world.
Therefore, I do not desire heaven. I shall seek for that unfailing region
repairing whither people have not to lament, or to be pained, or
agitated. Thou hast described unto me these great defects belonging to
the celestial regions. Do thou now describe unto me a region free from
faults.' Thereupon the celestial messenger said, 'Above the abode of
Brahma, there is the supreme seat of Vishnu, pure, and eternal, and
luminous known by the name of Para Brahma. Thither, O Brahmana, cannot
repair persons who are attached to the objects of the senses: nor can
those subject to arrogance, covetousness, ignorance, anger, and envy, go
to that place. It is only those that are free from affection, and those
free from pride, and those free from conflicting emotions, and those that
have restrained their senses, and those given to contemplation and Yoga,
that can repair thither.' Having heard these words, the Muni bade
farewell to the celestial messenger, and that virtuous one leading the
Unchha mode of life, assumed perfect contentment. And then praise and
dispraise became equal unto him; and a brickbat, stone, and gold assumed
the same aspect in his eyes. And availing himself of the means of
attaining Brahma, he became always engaged in meditation. And having
obtained power by means of knowledge, and acquired excellent
understanding, he attained that supreme state of emancipation which is
regarded as Eternal. Therefore, thou also, O Kunti's son, ought not to
grieve. Deprived thou hast truly been of a flourishing kingdom, but thou
wilt regain it by thy ascetic austerities. Misery after happiness, and
happiness after misery, revolve by turns round a man even like the point
of a wheel's circumference round the axle. After the thirteenth year hath
passed away, thou wilt, O thou of immeasurable might, get back the
kingdom possessed before thee by thy father and grand-father. Therefore,
let the fever of thy heart depart!'"

Vaisampayana continued "Having said this to Pandu's son, the worshipful
Vyasa went back to his hermitage for the purpose of performing
austerities."



SECTION CCLX

Janamejaya said, "While the high-souled Pandavas were living in those
woods, delighted with the pleasant conversation they held with the Munis,
and engaged in distributing the food they obtained from the sun, with
various kinds of venison to Brahmanas and others that came to them for
edibles till the hour of Krishna's meal, how, O great Muni, did
Duryodhana and the other wicked and sinful sons of Dhritarashtra, guided
by the counsels of Dussasana, Karna and Sakuni, deal with them? I ask
thee this. Do thou, worshipful Sir, enlighten me."

Vaisampayana said, "When, O great king, Duryodhana heard that the
Pandavas were living as happily in the woods as in a city, he longed,
with the artful Karna, Dussasana and others, to do them harm. And while
those evil-minded persons were employed in concerting various wicked
designs, the virtuous and celebrated ascetic Durvasa, following the bent
of his own will, arrived at the city of the Kurus with ten thousand
disciples. And seeing the irascible ascetic arrived, Duryodhana and his
brothers welcomed him with great humility, self-abasement and gentleness.
And himself attending on the Rishi as a menial, the prince gave him a
right worshipful reception. And the illustrious Muni stayed there for a
few days, while king Duryodhana, watchful of his imprecations, attended
on him diligently by day and night. And sometimes the Muni would say, 'I
am hungry, O king, give me some food quickly.' And sometimes he would go
out for a bath and, returning at a late hour, would say, 'I shall not eat
anything today as I have no appetite,' and so saying would disappear from
his sight. And sometimes, coming all on a sudden, he would say, 'Feed us
quickly.' And at other times, bent on some mischief, he would awake at
midnight and having caused his meals to be prepared as before, would carp
at them and not partake of them at all. And trying the prince in this way
for a while, when the Muni found that the king Duryodhana was neither
angered, nor annoyed, he became graciously inclined towards him. And
then, O Bharata, the intractable Durvasa said unto him, 'I have power to
grant thee boons. Thou mayst ask of me whatever lies nearest to thy
heart. May good fortune be thine. Pleased as I am with thee, thou mayst
obtain from me anything that is not opposed to religion and morals.'

Vaisampayana continued, "Hearing these words of the great ascetic,
Suyodhana felt himself to be inspired with new life. Indeed, it had been
agreed upon between himself and Karna and Dussasana as to what the boon
should be that he would ask of the Muni if the latter were pleased with
his reception. And the evil-minded king, bethinking himself of what had
previously been decided, joyfully solicited the following favour, saying,
'The great king Yudhishthira is the eldest and the best of our race. That
pious man is now living in the forest with his brothers. Do thou,
therefore, once become the guest of that illustrious one even as, O
Brahmana, thou hast with thy disciples been mine for some time. If thou
art minded to do me a favour, do thou go unto him at a time when that
delicate and excellent lady, the celebrated princess of Panchala, after
having regaled with food the Brahmanas, her husbands and herself, may lie
down to rest.' The Rishi replied, 'Even so shall I act for thy
satisfaction.' And having said this to Suyodhana, that great Brahmana,
Durvasa, went away in the very same state in which he had come. And
Suyodhana regarded himself to have attained all the objects of his
desire. And holding Karna by the hand he expressed great satisfaction.
And Karna, too, joyfully addressed the king in the company of his
brothers, saying, 'By a piece of singular good luck, thou hast fared well
and attained the objects of thy desire. And by good luck it is that thy
enemies have been immersed in a sea of dangers that is difficult to
cross. The sons of Pandu are now exposed to the fire of Durvasa's wrath.
Through their own fault they have fallen into an abyss of darkness.'"

Vaisampayana continued, "O king, expressing their satisfaction in this
strain, Duryodhana and others, bent on evil machinations, returned
merrily to their respective homes."



SECTION CCLXI

(Draupadi-harana Parva)

Vaisampayana said, "One day, having previously ascertained that the
Pandavas were all seated at their ease and that Krishna was reposing
herself after her meal, the sage Durvasa, surrounded by ten thousand
disciples repaired to that forest. The illustrious and upright king
Yudhishthira, seeing that guest arrived, advanced with his mothers to
receive him. And joining the palms of his hands and pointing to a proper
and excellent seat, he accorded the Rishis a fit and respectful welcome.
And the king said unto him, 'Return quick, O adorable sir, after
performing thy diurnal ablutions and observances.' And that sinless Muni,
not knowing how the king would be able to provide a feast for him and his
disciples, proceeded with the latter to perform his ablutions. And that
host of the Muni, of subdued passions, went into the stream for
performing their ablutions. Meanwhile, O king, the excellent princess
Draupadi, devoted to her husbands, was in great anxiety about the food
(to be provided for the Munis). And when after much anxious thought she
came to the conclusion that means there were none for providing a feast,
she inwardly prayed to Krishna, the slayer of Kansa. And the princess
said, 'Krishna, O Krishna, of mighty arms, O son of Devaki, whose power
is inexhaustible, O Vasudeva, O lord of the Universe, who dispellest the
difficulties of those that bow down to thee, thou art the soul, the
creator and the destroyer of the Universe. Thou, O lord, art
inexhaustible and the saviour of the afflicted. Thou art the preserver of
the Universe and of all created beings. Thou art the highest of the high,
and the spring of the mental perceptions Akuli and Chiti! [88] O Supreme
and Infinite Being, O giver of all good, be thou the refuge of the
helpless. O Primordial Being, incapable of being conceived by the soul or
the mental faculties or otherwise, thou art the ruler of all and the lord
of Brahma. I seek thy protection. O god, thou art ever kindly disposed
towards those that take refuge in thee. Do thou cherish me with thy
kindness. O thou with a complexion dark as the leaves of the blue lotus,
and with eyes red as the corolla of the lily, and attired in yellow robes
with, besides, the bright Kaustubha gem in thy bosom, thou art the
beginning and the end of creation, and the great refuge of all. Thou art
the supreme light and essence of the Universe! Thy face is directed
towards every point. They call thee Supreme Germ and the depository of
all treasures. Under thy protections, O lord of the gods, all evils lose
their terror. As thou didst protect me before from Dussasana, do thou
extricate me now from this difficulty."

Vaisampayana continued, "The great and sovereign God, and Lord of the
earth, of mysterious movements, the lord Kesava who is ever kind to the
dependents, thou adored by Krishna, and perceiving her difficulty,
instantly repaired to that place leaving the bed of Rukmini who was
sleeping by his side. Beholding Vasudeva, Draupadi bowed down to him in
great joy and informed him of the arrival of the Munis and every other
thing. And having heard everything Krishna said unto her, 'I am very much
afflicted with hunger, do thou give me some food without delay, and then
thou mayst go about thy work.' At these words of Kesava, Krishna became
confused, and replied unto him, saying, 'The sun-given vessel remains
full till I finish my meal. But as I have already taken my meal today,
there is no food in it now. Then that lotus-eyed and adorable being said
unto Krishna, 'This is no time for jest, O Krishna.--I am much distressed
with hunger, go thou quickly to fetch the vessel and show it to me.' When
Kesava, that ornament of the Yadu's race, had the vessel brought unto
him,--with such persistence, he looked into it and saw a particle of rice
and vegetable sticking at its rim. And swallowing it he said unto her,
'May it please the god Hari, the soul of the Universe, and may that god
who partaketh at sacrifices, be satiated with this.' Then the long-armed
Krishna, that soother of miseries, said unto Bhimasena, 'Do thou speedily
invite the Munis to dinner. Then, O good king, the celebrated Bhimasena
quickly went to invite all those Munis, Durvasa and others, who had gone
to the nearest stream of transparent and cool water to perform their
ablutions. Meanwhile, these ascetics, having plunged into the river, were
rubbing their bodies and observing that they all felt their stomachs to
be full. And coming out of the stream, they began to stare at one
another. And turning towards Durvasa, all those ascetics observed,
'Having bade the king make our meals ready, we have come hither for a
bath. But how, O regenerate Rishi, can we eat anything now, for our
stomachs seem to be full to the throat. The repast hath been uselessly
prepared for us. What is the best thing to be done now?' Durvasa replied,
'By spoiling the repast, we have done a great wrong to that royal sage,
king Yudhishthira. Would not the Pandavas destroy us by looking down upon
us with angry eyes? I know the royal sage Yudhishthira to be possessed of
great ascetic power. Ye Brahmanas, I am afraid of men that are devoted to
Hari. The high-souled Pandavas are all religious men, learned, war-like,
diligent in ascetic austerities and religious observances, devoted to
Vasudeva, and always observant of rules of good conduct. If provoked,
they can consume us with their wrath as fire doth a bale of cotton.
Therefore, ye disciples, do ye all run away quickly without seeing them
(again)!"

Vaisampayana continued, "All those Brahmanas, thus advised by their
ascetic preceptor, became greatly afraid of the Pandavas and fled away in
all directions. Then Bhimasena not beholding those excellent Munis in the
celestial river, made a search after them here and there at all the
landing places. And learning from the ascetics of those places that they
had run away, he came back and informed Yudhishthira of what had
happened. Then all the Pandavas of subdued senses, expecting them to
come, remained awaiting their arrival for some time. And Yudhishthira
said, 'Coming dead of night the Rishis will deceive us. Oh how, can we
escape from this difficulty created by the facts?' Seeing them absorbed
in such reflections and breathing long deep sighs at frequent intervals,
the illustrious Krishna suddenly appeared to them and addressed them
these words: 'Knowing, ye sons of Pritha, your danger from that wrathful
Rishi, I was implored by Draupadi to come, and (therefore) have I come
here speedily. But now ye have not the least fear from the Rishi Durvasa.
Afraid of your ascetic powers, he hath made himself scarce ere this.
Virtuous men never suffer. I now ask your permission to let me return
home. May you always be prosperous!'"

Vaisampayana continued, "Hearing Kesava's words, the sons of Pritha, with
Draupadi, became easy in mind. And cured of their fever (of anxiety),
they said unto him, 'As persons drowning in the wide ocean safely reach
the shore by means of a boat, so have we, by thy aid, O lord Govinda,
escaped from this inextricable difficulty. Do thou now depart in peace,
and may prosperity be thine.' Thus dismissed, he repaired to his capital
and the Pandavas too, O blessed lord, wandering from forest to forest
passed their days merrily with Draupadi. Thus, O king, have I related to
thee the story which thou askedest me to repeat. And it was thus that the
machinations of the wicked sons of Dhritarashtra about the Pandavas in
the forest, were frustrated."



SECTION CCLXII

Vaisampayana said, "These great warriors of the race of Bharata sojourned
like immortals in the great forest of Kamyaka, employed in hunting and
pleased with the sight of numerous wild tracts of country and wide
reaches of woodland, gorgeous with flowers blossoming in season. And the
sons of Pandu, each like unto Indra and the terror of his enemies, dwelt
there for some time. And one day those valiant men, the conquerors of
their foes, went about in all directions in search of game for feeding
the Brahmanas in their company, leaving Draupadi alone at the hermitage,
with the permission of the great ascetic Trinavindu, resplendent with
ascetic grandeur, and of their spiritual guide Dhaumya. Meanwhile, the
famous king of Sindhu, the son of Vriddhakshatra was, with a view to
matrimony, proceeding to the kingdom of Salwa, dressed in his best royal
apparel and accompanied by numerous princes. And the prince halted in the
woods of Kamyaka. And in that secluded place, he found the beautiful
Draupadi, the beloved and celebrated wife of the Pandavas, standing at
the threshold of the hermitage. And she looked grand in the superb beauty
of her form, and seemed to shed a lustre on the woodland around, like
lightning illuminating masses of dark clouds. And they who saw her asked
themselves, 'Is this an Apsara, or a daughter of the gods, or a celestial
phantom?' And with this thought, their hands also joined together. They
stood gazing on the perfect and faultless beauty of her form. And
Jayadratha, the king of Sindhu, and the son of Vriddhakshatra, struck
with amazement at the sight of that lady of faultless beauty, was seized
with an evil intention. And inflamed with desire, he said to the prince
named Kotika, 'Whose is this lady of faultless form? Is she of the human
kind? I have no need to marry if I can secure this exquisitely beautiful
creature. Taking her with me, I shall go back to my abode, Oh sir, and
enquire who she is and whence she has come and why also that delicate
being hath come into this forest beset with thorns. Will this ornament of
womankind, this slender-waisted lady of so much beauty, endued with
handsome teeth and large eyes, accept me as her lord? I shall certainly
regard myself successful, if I obtain the hand of this excellent lady.
Go, Kotika, and enquire who her husband may be.' Thus asked, Kotika,
wearing a kundala, jumped out of his chariot and came near her, as a
jackal approacheth a tigress, and spake unto her these words.'"



SECTION CCLXIII

Kotika said, "Excellent lady, who art thou that standest alone, leaning
on a branch of the Kadamva tree at this hermitage and looking grand like
a flame of fire blazing at night time, and fanned by the wind?
Exquisitely beautiful as thou art, how is it that thou feelest not any
fear in these forests? Methinks thou art a goddess, or a Yakshi, or a
Danavi, or an excellent Apsara, or the wife of a Daitya, or a daughter of
the Naga king, or a Rakshasi or the wife of Varuna, or of Yama, or of
Soma, or of Kuvera, who, having assumed a human form, wanderest in these
forests. Or, hast thou come from the mansions of Dhatri, or of Vidhatri,
or of Savitri, or of Vibhu, or of Sakra? Thou dost not ask us who we are,
nor do we know who protects thee here! Respectfully do we ask thee, good
lady, who is thy powerful father, and, O, do tell us truly the names of
thy husband, thy relatives, and thy race, and tell us also what thou dost
here. As for us, I am king Suratha's son whom people know by the name of
Kotika, and that man with eyes large as the petals of the lotus, sitting
on a chariot of gold, like the sacrificial fire on the altar, is the
warrior known by the name of Kshemankara, king of Trigarta. And behind
him is the famous son of the king of Pulinda, who is even now gazing on
thee. Armed with a mighty bow and endued with large eyes, and decorated
with floral wreaths, he always liveth on the breasts of mountains. The
dark and handsome young man, the scourge of his enemies, standing at the
edge of that tank, is the son of Suvala of the race of Ikshwaku. And if,
O excellent lady, thou hast ever heard the name of Jayadratha, the king
of Sauviras, even he is there at the head of six thousand chariots, with
horses and elephants and infantry, and followed by twelve Sauvira princes
as his standard-bearers, named Angaraka, Kunjara, Guptaka, Satrunjaya,
Srinjaya, Suprabiddha, Prabhankara, Bhramara, Ravi, Sura, Pratapa and
Kuhana, all mounted on chariots drawn by chestnut horses and every one of
them looking like the fire on the sacrificial altar. The brothers also of
the king, viz., the powerful Valahaka, Anika, Vidarana and others, are
among his followers. These strong-limbed and noble youths are the flowers
of the Sauvira chivalry. The king is journeying in the company of these
his friends, like Indra surrounded by the Maruts. O fine-haired lady, do
tell us that are unacquainted (with these matters), whose wife and whose
daughter thou art."



SECTION CCLXIV

Vaisampayana continued, "The princess Draupadi, thus questioned by that
ornament of Sivi's race, moved her eyes gently, and letting go her hold
of the Kadamva blanch and arranging her silken apparel she said, I am
aware, O prince, that it is not proper for a person like me to address
you thus, but as there is not another man or woman here to speak with
thee and as I am alone here just now, let me, therefore, speak. Know,
worthy sir, that being alone in this forest here, I should not speak unto
thee, remembering the usages of my sex. I have learned, O Saivya, that
thou art Suratha's son, whom people know by the name of Kotika.
Therefore, on my part, I shall now tell thee of my relations and renowned
race. I am the daughter of king Drupada, and people know me by the name
of Krishna, and I have accepted as my husbands, five persons of whom you
may have heard while they were living at Kahandavaprastha. Those noble
persons, viz., Yudhishthira, Bhimasena, Arjuna, and the two sons of
Madri, leaving me here and having assigned unto themselves the four
points of the horizon, have gone out on a hunting excursion. The king
hath gone to the east, Bhimasena towards the south, Arjuna to the west,
and the twin brothers towards the north! Therefore, do ye now alight and
dismiss your carriages so that ye may depart after receiving a due
welcome from them. The high-souled son of Dharma is fond of guests and
will surely be delighted to see you!' Having addressed Saivya's son in
this way, the daughter of Drupada, with face beautiful as the moon,
remembering well her husband's character for hospitality, entered her
spacious cottage."



SECTION CCLXV

Vaisampayana said, "O Bharata, Kotikakhya related to those princes who
had been waiting, all that had passed between him and Krishna. And
hearing Kotikakhya's words, Jayadratha said to that scion of the race of
Sivi, 'Having listened only to her speech, my heart has been lovingly
inclined towards that ornament of womankind. Why therefore, hast thou
returned (thus unsuccessful)? I tell thee truly, O thou of mighty arms,
that having once seen this lady, other women now seem to me like so many
monkeys. I having looked at her, she has captivated my heart. Do tell me,
O Saivya, if that excellent lady is of the human kind.' Kotika replied,
'This lady is the famous princess Krishna, the daughter of Drupada, and
the celebrated wife of the five sons of Pandu. She is the much esteemed
and beloved and chaste wife of the sons of Pritha. Taking her with thee,
do thou proceed towards Sauvira!'"

Vaisampayana continued, 'Thus addressed, the evil-minded Jayadratha, the
king of Sindhu, Sauvira and other countries, said, 'I must see Draupadi.'
And with six other men he entered that solitary hermitage, like a wolf
entering the den of a lion. And he said unto Krishna, 'Hail to thee,
excellent lady! Are thy husbands well and those, besides, whose
prosperity thou always wishest.' Draupadi replied, 'Kunti's son king
Yudhishthira of the race of Kuru, his brothers, myself, and all those of
whom thou hast enquired of, are well. Is everything right with thy
kingdom, thy government, exchequer, and thy army? Art thou, as sole
ruler, governing with justice the rich countries of Saivya, Sivi, Sindhu
and others that thou hast brought under thy sway? Do thou, O prince,
accept this water for washing thy feet. Do thou also take this seat. I
offer thee fifty animals for thy train's breakfast. Besides these,
Yudhishthira himself, the son of Kunti, will give thee porcine deer and
Nanku deer, and does, and antelopes, and Sarabhas, and rabbits, and Ruru
deer, and bears, and Samvara deer and gayals and many other animals,
besides wild boars and buffaloes and other animals of the quadruped
tribe.' Hearing this Jayadratha replied, saying, 'All is well with me. By
offering to provide our breakfast, thou hast in a manner actually done
it. Come now and ride my chariot and be completely happy. For it becomes
not thee to have any regard for the miserable sons of Pritha who are
living in the woods, whose energies have been paralysed, whose kingdom
hath been snatched and whose fortunes are at the lowest ebb. A woman of
sense like thee doth not attach herself to a husband that is poor. She
should follow her lord when he is in prosperity but abandon him when in
adversity. The sons of Pandu have for ever fallen away from their high
state, and have lost their kingdom for all time to come. Thou hast no
need, therefore, to partake of their misery from any regard for them.
Therefore, O thou of beautiful hips, forsaking the sons of Pandu, be
happy by becoming my wife, and share thou with me the kingdoms of Sindhu
and Sauvira.'"

Vaisampayana continued, "Hearing these frightful words of the king of
Sindhu, Krishna retired from that place, her face furrowed into a frown
owing to the contraction of her eye-brows. But disregarding his words
from supreme contempt, the slender-waisted Krishna reproving said unto
the king of Sindhu, 'Speak not thus again! Art thou not ashamed? Be on
thy guard!' And that lady of irreproachable character anxiously expecting
the return of her husband, began, with long speeches, to beguile him
completely."



SECTION CCLXVI

Vaisampayana said, "The daughter of Drupada, though naturally handsome,
was suffused with crimson arising from a fit of anger. And with eyes
inflamed and eye-brows bent in wrath, she reproved the ruler of the
Suviras, saying, 'Art thou not ashamed, O fool, to use such insulting
words in respect of those celebrated and terrible warriors, each like
unto Indra himself, and who are all devoted to their duties and who never
waver in fight with even hosts of Yakshas and Rakshasas? O Sauvira, good
men never speak ill of learned persons devoted to austerities and endued
with learning, no matter whether they live in the wilderness or in
houses. It is only wretches that are mean as thou who do so. Methinks
there is none in this assemblage of Kshatriya, who is capable of holding
thee by the hand to save thee from falling into the pit thou openest
under thy feet. In hoping to vanquish king Yudhishthira the just, thou
really hopest to separate, stick in hand, from a herd roaming in
Himalayan valleys, its leader, huge as a mountain peak and with the
temporal juice trickling down its rent temples. Out of childish folly
thou art kicking up into wakefulness the powerful lion lying asleep, in
order to pluck the hair from off his face! Thou shalt, however, have to
run away when thou seest Bhimasena in wrath! Thy courting a combat with
the furious Jishnu may be likened to thy kicking up a mighty, terrible,
full-grown and furious lion asleep in a mountain cave. The encounter thou
speakest of with those two excellent youths--the younger Pandavas--is
like unto the act of a fool that wantonly trampleth on the tails of two
venomous black cobras with bifurcated tongues. The bamboo, the reed, and
the plantain bear fruit only to perish and not to grow in size any
further. Like also the crab that conceiveth for her own destruction, thou
wilt lay hands upon me who am protected by these mighty heroes!'

Jayadratha replied, 'I know all this, O Krishna, and I am well aware of
the prowess of those princes. But thou canst not frighten us now with
these threats. We, too, O Krishna, belong by birth to the seventeen high
clans, and are endowed with the six royal qualities. [89] We, therefore,
look down upon the Pandavas as inferior men! Therefore, do thou, O
daughter of Drupada, ride this elephant or this chariot quickly, for thou
canst not baffle us with thy words alone; or, speaking less boastfully,
seek thou the mercy of the king of the Sauviras!'

Draupadi replied, "Though I am so powerful, why doth the king of Sauvira
yet consider me so powerless. Well-known as I am, I cannot, from fear of
violence, demean myself before that prince. Even Indra himself cannot
abduct her for whose protection Krishna and Arjuna would together follow,
riding in the same chariot. What shall I say, therefore, of a weak human
being. When Kiriti, that slayer of foes, riding on his car, will, on my
account, enter thy ranks, striking terror into every heart, he will
consume everything around like fire consuming a stack of dry grass in
summer. The warring princes of the Andhaka and the Vrishni races, with
Janardana at their head, and the mighty bowmen of the Kaikeya tribe, will
all follow in my wake with great ardour. The terrible arrows of
Dhananjaya, shot from the string of the Gandiva and propelled by his arms
fly with great force through the air, roaring like the very clouds. And
when thou wilt behold Arjuna shooting from the Gandiva a thick mass of
mighty arrows like unto a flight of locusts, then wilt thou repent of
thine own folly! Bethink thyself of what thou wilt feel when that warrior
armed with the Gandiva, blowing his conch-shell and with gloves
reverberating with the strokes of his bowstring will again and again
pierce thy breast with his shafts. And when Bhima will advance towards
thee, mace in hand and the two sons of Madri range in all directions,
vomiting forth the venom of their wrath, thou wilt then experience pangs
of keen regret that will last for ever. As I have never been false to my
worthy lords even in thought, so by that merit shall I now have the
pleasure of beholding thee vanquished and dragged by the sons of Pritha.
Thou canst not, cruel as thou art, frighten me by seizing me with
violence, for as soon as those Kuru warriors will espy me they will bring
me back to the woods of Kamyaka.'"

Vaisampayana continued, "Then that lady of large eyes, beholding them
ready to lay violent hands on her, rebuked them and said, 'Defile me not
by your touch!' And in a great alarm she then called upon her spiritual
adviser, Dhaumya. Jayadratha, however, seized her by her upper garment,
but she pushed him with great vigour. And pushed by the lady, that sinful
wretch fell upon the ground like a tree severed from its roots. Seized,
however, once more by him with great violence, she began to pant for
breath. And dragged by the wretch, Krishna at last ascended his chariot
having worshipped Dhaumya's feet. And Dhaumya then addressed Jayadratha
and said, 'Do thou, O Jayadratha, observe the ancient custom of the
Kshatriyas. Thou canst not carry her off without having vanquished those
great warriors. Without doubt, thou shalt reap the painful fruits of this
thy despicable act, when thou encounterest the heroic sons of Pandu with
Yudhishthira the just at their head!'"

Vaisampayana continued, "Having said these words Dhaumya, entering into
the midst of Jayadratha's infantry, began to follow that renowned
princess who was thus being carried away by the ravisher."



SECTION CCLXVII

Vaisampayana said, "Meanwhile those foremost of bowmen on the face of the
earth, having wandered separately and ranged in all directions, and
having slain plenty of deer and buffaloes, at length met together. And
observing that great forest, which was crowded with hosts of deer and
wild beasts, resounding with the shrill cries of birds, and hearing the
shrieks and yells of the denizens of the wilderness. Yudhishthira said
unto his brothers. 'These birds and wild beasts, flying towards that
direction which is illuminated by the sun, are uttering dissonant cries
and displaying an intense excitement. All this only shows that this
mighty forest hath been invaded by hostile intruders. Without a moment's
delay let us give up the chase. We have no more need of game. My heart
aches and seems to burn! The soul in my body, over-powering the
intellect, seems ready to fly out. As a lake rid by Garuda of the mighty
snake that dwells in it, as a pot drained of its contents by thirsty men,
as a kingdom reft of king and prosperity, even so doth the forest of
Kamyaka seem to me.' Thus addressed, those heroic warriors drove towards
their abode, on great cars of handsome make and drawn by steeds of the
Saindharva breed exceedingly fleet and possessed of the speed of the
hurricane. And on their way back, they beheld a jackal yelling hideously
on the wayside towards their left. And king Yudhishthira, regarding it
attentively, said unto Bhima and Dhananjaya, 'This jackal that belongs to
a very inferior species of animals, speaking to our left, speaketh a
language which plainly indicates that the sinful Kurus, disregarding us,
have commenced to oppress us by resorting to violence.' After the sons of
Pandu had given up the chase and said these words, they entered the grove
which contained their hermitage. And there they found their beloved one's
maid, the girl Dhatreyika, sobbing and weeping. And Indrasena then
quickly alighting from the chariot and advancing with hasty steps towards
her, questioned her, O king, in great distress of mind, saying, 'What
makes thee weep thus, lying on the ground, and why is thy face so
woe-begone and colourless? I hope no cruel wretches have done any harm to
the princess Draupadi possessed of incomparable beauty and large eyes and
who is the second self of every one of those bulls of the Kuru race? So
anxious hath been Dharma's son that if the princess hath entered the
bowels of the earth or hath soared to heaven or dived into the bottom of
the ocean, he and his brothers will go thither in pursuit of her. Who
could that fool be that would carry away that priceless jewel belonging
to the mighty and ever-victorious sons of Pandu, those grinders of foes,
and which is dear unto them as their own lives? I don't know who the
person could be that would think of carrying away that princess who hath
such powerful protectors and who is even like a walking embodiment of the
hearts of the sons of Pandu? Piercing whose breasts will terrible shafts
stick to the ground to-day? Do not weep for her, O timid girl, for know
thou that Krishna will come back this very day, and the sons of Pritha,
having slain their foes, will again be united with Yagnaseni!' Thus
addressed by him, Dhatreyika, wiping her beautiful face, replied unto
Indrasena the charioteer, saying, 'Disregarding the five Indra-like sons
of Pandu, Jayadratha hath carried away Krishna by force. The track
pursued by him hath not yet disappeared, for the broken branches of trees
have not yet faded. Therefore, turn your cars and follow her quickly, for
the princess cannot have gone far by this time! Ye warriors possessed of
the prowess of Indra, putting on your costly bows of handsome make, and
taking up your costly bows and quivers, speed ye in pursuit of her, lest
overpowered by threats or violence and losing her sense and the colour of
her cheeks, she yields herself up to an undeserving wight, even as one
poureth forth, from the sacrificial ladle, the sanctified oblation on a
heap of ashes. O, see that the clarified butter is not poured into an
unigniting fire of paddy chaff; that a garland of flowers is not thrown
away in a cemetery. O, take care that the Soma juice of a sacrifice is
not licked up by a dog through the carelessness of the officiating
priests! O, let not the lily be rudely torn by a jackal roaming for its
prey in the impenetrable forest. O, let no inferior wight touch with his
lips the bright and beautiful face of your wife, fair as the beams of the
moon and adorned with the finest nose and the handsomest eyes, like a dog
licking clarified butter kept in the sacrificial pot! Do ye speed in this
track and let not time steal a march on you.'

Yudhishthira said, 'Retire, good woman, and control thy tongue. Speak not
this way before us. Kings or princes, whoever are infatuated with the
possession of power, are sure to come to grief!'"

Vaisampayana continued, "With these words, they departed, following the
track pointed out to them, and frequently breathing deep sighs like the
hissing of snakes, and twanging the strings of their large bows. And then
they observed a cloud of dust raised by the hoofs of the steeds belonging
to Jayadratha's army. And they also saw Dhaumya in the midst of the
ravisher's infantry, exhorting Bhima to quicken his steps. Then those
princes (the sons of Pandu) with hearts undepressed, bade him be of good
cheer and said unto him, 'Do thou return cheerfully!'--And then they
rushed towards that host with great fury, like hawks swooping down on
their prey. And possessed of the prowess of Indra, they had been filled
with fury at the insult offered to Draupadi. But at sight of Jayadratha
and of their beloved wife seated on his car, their fury knew no bounds.
And those mighty bowmen, Bhima and Dhananjaya and the twin brothers and
the king, called out Jayadratha to stop, upon which the enemy was so
bewildered as to lose their knowledge of directions."



SECTION CCLXVIII

Vaisampayana said, "The hostile Kshatriyas, incensed at sight of
Bhimasena and Arjuna, sent up a loud shout in the forest. And the wicked
king Jayadratha, when he saw the standards of those bulls of the Kuru
race, lost his heart, and addressing the resplendent Yagnaseni seated on
his car, said, 'Those five great warriors, O Krishna, that are coming,
are I believe, thy husbands. As thou knowest the sons of Pandu well, do
thou, O lady of beautiful tresses, describe them one by one to us,
pointing out which of them rideth which car!' Thus addressed, Draupadi
replied, 'Having done this violent deed calculated to shorten thy life,
what will it avail thee now, O fool, to know the names of those great
warriors, for, now that my heroic husbands are come, not one of ye will
be left alive in battle. However as thou art on the point of death and
hast asked me, I will tell thee everything, this being consistent with
the ordinance. Beholding king Yudhishthira the just with his younger
brothers, I have not the slighest anxiety or fear from thee! That warrior
at the top of whose flagstaff two handsome and sonorous tabours called
Nanda and Upananda are constantly played upon,--he, O Sauvira chief, hath
a correct knowledge of the morality of his own acts. Men that have
attained success always walk in his train. With a complexion like that of
pure gold, possessed of a prominent nose and large eyes, and endued with
a slender make, that husband of mine is known among people by the name of
Yudhishthira, the son of Dharma and the foremost of the Kuru race. That
virtuous prince of men granteth life to even a foe that yields.
Therefore, O fool, throwing down thy arms and joining thy hands, run to
him for thy good, to seek his protection. And that other man whom thou
seest with long arms and tall as the full-grown Sala tree, seated on his
chariot, biting his lips, and contracting his forehead so as to bring the
two eye-brows together, is he,--my husband Vrikodara! Steeds of the
noblest breed, plump and strong, well-trained and endued with great
might, draw the cars of that warrior! His achievements are superhuman. He
is known, therefore, by the name of Bhima on earth. They that offend him
are never suffered to live. He never forgetteth a foe. On some pretext or
other he wrecketh his vengeance. Nor is he pacified even after he has
wrecked a signal vengeance. And there, that foremost of bowmen, endued
with intelligence and renown, with senses under complete control and
reverence for the old--that brother and disciple of Yudhishthira--is my
husband Dhananjaya! Virtue he never forsaketh, from lust or fear or
anger! Nor doth he ever commit a deed that is cruel. Endued with the
energy of fire and capable of withstanding every foe, that grinder of
enemies is the son of Kunti. And that other youth, versed in every
question of morality and profit, who ever dispelleth the fears of the
affrighted, who is endued with high wisdom, who is considered as the
handsomest person in the whole world and who is protected by all the sons
of Pandu, being regarded by them as dearer to them than their own lives
for his unflinching devotion to them, is my husband Nakula possessed of
great prowess. Endued with high wisdom and having Sahadeva for his
second, possessed of exceeding lightness of hand, he fighteth with the
sword, making dexterous passes therewith. Thou, foolish man, shall
witness today his performances on the field of battle, like unto those of
Indra amid the ranks of Daityas! And that hero skilled in weapons and
possessed of intelligence and wisdom, and intent on doing what is
agreeable to the son of Dharma, that favourite and youngest born of the
Pandavas, is my husband Sahadeva! Heroic, intelligent, wise and ever
wrathful there is not another man equal unto him in intelligence or in
eloquence amid assemblies of the wise. Dearer to Kunti than her own soul,
he is always mindful of the duties of Kshatriyas, and would much sooner
rush into fire or sacrifice his own life than say anything that is
opposed to religion and morals. When the sons of Pandu will have killed
thy warriors in battle, then wilt thou behold thy army in the miserable
plight of a ship on the sea wrecked with its freight of jewels on the
back of a whale. Thus have I described unto thee the prowess of the sons
of Pandu, disregarding whom in thy foolishness, thou hast acted so. If
thou escapest unscathed from them, then, indeed thou wilt have obtained a
new lease of life.'"

Vaisampayana continued, "Then those five sons of Pritha, each like unto
Indra, filled with wrath, leaving the panic-stricken infantry alone who
were imploring them for mercy, rushed furiously upon the charioteers,
attacking them on all sides and darkening the very air with the thick
shower of arrows they shot."



SECTION CCLXIX

Vaisampayana said, "Meanwhile, the king of Sindhu was giving orders to
those princes, saying, 'Halt, strike, march, quick', and like. And on
seeing Bhima, Arjuna and the twin brothers with Yudhishthira, the
soldiers sent up a loud shout on the field of battle. And the warriors of
the Sivi, Sauvira and Sindhu tribes, at the sight of those powerful
heroes looking like fierce tigers, lost heart. And Bhimasena, armed with
a mace entirely of Saikya iron and embossed with gold, rushed towards the
Saindhava monarch doomed to death. But Kotikakhya, speedily surrounding
Vrikodara with an array of mighty charioteers, interposed between and
separated the combatants. And Bhima, though assailed with numberless
spears and clubs and iron arrows hurled at him by the strong arms of
hostile heroes, did not waver for one moment. On the other hand, he
killed, with his mace, an elephant with its driver and fourteen
foot-soldiers fighting in the front of Jayadratha's car. And Arjuna also,
desirous of capturing the Sauvira king, slew five hundred brave
mountaineers fighting in the van of the Sindhu army. And in that
encounter, the king himself slew in the twinkling of an eye, a hundred of
the best warriors of the Sauviras. And Nakula too, sword in hand, jumping
out of his chariot, scattered in a moment, like a tiller sowing seeds,
the heads of the combatants fighting in the rear. And Sahadeva from his
chariot began to fell with his iron shafts, many warriors fighting on
elephants, like birds dropped from the boughs of a tree. Then the king of
Trigartas, bow in hand descending from his great chariot, killed the four
steeds of the king with his mace. But Kunti's son, king Yudhishthira the
just, seeing the foe approach so near, and fighting on foot, pierced his
breast with a crescent-shaped arrow. And that hero, thus wounded in the
breast began to vomit blood, and fell down upon the ground besides
Pritha's son, like an uprooted tree. And king Yudhishthira the just,
whose steeds had been slain taking this opportunity, descended with
Indrasena from his chariot and mounted that of Sahadeva. And the two
warriors, Kshemankara and Mahamuksha, singling out Nakula, began to pour
on him from both sides a perfect shower of keen-edged arrows. The son of
Madri, however, succeeded in slaying, with a couple of long shafts, both
those warriors who had been pouring on him an arrowy shower--like clouds
in the rainy season. Suratha, the king of Trigartas, well-versed in
elephant-charges, approaching the front of Nakula's chariot, caused it to
be dragged by the elephant he rode. But Nakula, little daunted at this,
leaped out of his chariot, and securing a point of vantage, stood shield
and sword in hand, immovable as a hill. Thereupon Suratha, wishing to
slay Nakula at once, urged towards him his huge and infuriate elephant
with trunk upraised. But when the beast came near, Nakula with his sword
severed from his head both trunk and tusks. And that mail-clad elephant,
uttering a frightful roar, fell headlong upon the ground, crushing its
riders by the fall. And having achieved this daring feat, heroic son of
Madri, getting up on Bhimasena's car, obtained a little rest. And Bhima
too, seeing prince Kotikakhya rush to the encounter, cut off the head of
his charioteer with a horse-shoe arrow. That prince did not even perceive
that his driver was killed by his strong-armed adversary, and his horses,
no longer restrained by a driver, ran about on the battle-field in all
directions. And seeing that prince without a driver turn his back, that
foremost of smiters, Bhima the son of Pandu, went up to him and slew him
with a bearded dart. And Dhananjaya also cut off with his sharp
crescent-shaped arrows, the heads, as well as the bows of all the twelve
Sauvira heroes. And the great warrior killed in battle, with the arrow,
the leaders of the Ikshwakus and the hosts of Sivis and Trigartas and
Saindhavas. And a great many elephants with their colours, and chariots
with standards, were seen to fall by the hand of Arjuna. And heads
without trunks, and trunks without heads, lay covering the entire field
of battle. And dogs, and herons and ravens, and crows, and falcons, and
jackals, and vultures, feasted on the flesh and blood of warriors slain
on that field. And when Jayadratha, the king of Sindhu, saw that his
warriors were slain, he became terrified and anxious to run away leaving
Krishna behind. And in that general confusion, the wretch, setting down
Draupadi there, fled for his life, pursuing the same forest path by which
he had come. And king Yudhishthira the just, seeing Draupadi with Dhaumya
walking before, caused her to be taken up on a chariot by the heroic
Sahadeva, the son of Madri. And when Jayadratha had fled away Bhima began
to mow down with his iron-arrows such of his followers as were running
away striking each trooper down after naming him. But Arjuna perceiving
that Jayadratha had run away exhorted his brother to refrain from
slaughtering the remnant of the Saindhava host. And Arjuna said, 'I do
not find on the field of battle Jayadratha through whose fault alone we
have experienced this bitter misfortune! Seek him out first and may
success crown thy effort! What is the good of thy slaughtering these
troopers? Why art thou bent upon this unprofitable business?'

Vaisampayana continued, "Bhimasena, thus exhorted by Arjuna of great
wisdom, turning to Yudhishthira, replied, saying, 'As a great many of the
enemy's warriors have been slain and as they are flying in all
directions, do thou, O king, now return home, taking with thee Draupadi
and the twin brothers and high-souled Dhaumya, and console the princess
after getting back to our asylum! That foolish king of Sindhu I shall not
let alone as long as he lives, even if he find a shelter in the internal
regions or is backed by Indra himself! And Yudhishthira replied, saying,
'O thou of mighty arms remembering (our sister) Dussala and the
celebrated Gandhari, thou shouldst not slay the king of Sindhu even
though he is so wicked!'

Vaisampayana continued, "Hearing these words, Draupadi was greatly
excited. And that highly intelligent lady in her excitement said to her
two husbands, Bhima and Arjuna with indignation mixed with modesty, 'If
you care to do what is agreeable to me, you must slay that mean and
despicable wretch, that sinful, foolish, infamous and contemptible chief
of the Saindhava clan! That foe who forcibly carries away a wife, and he
that wrests a kingdom, should never be forgiven on the battle-field, even
though he should supplicate for mercy!' Thus admonished, those two
valiant warriors went in search of the Saindhava chief. And the king
taking Krishna with him returned home, accompanied by his spiritual
adviser. And on entering the hermitage, he found it was laid over with
seats for the ascetics and crowded with their disciples and graced with
the presence of Markandeya and other Brahmanas. And while those Brahmanas
were gravely bewailing the lot of Draupadi, Yudhishthira endued with
great wisdom joined their company, with his brothers. And beholding the
king thus come back after having defeated the Saindhava and the Sauvira
host and recovered Draupadi, they were all elated with joy! And the king
took his seat in their midst. And the excellent princess Krishna entered
the hermitage with the two brothers.

"Meanwhile Bhima and Arjuna, learning the enemy was full two miles ahead
of them urged their horses to greater speed in pursuit of him. And the
mighty Arjuna performed a wonderful deed, killing the horse of Jayadratha
although they were full two miles ahead of them. Armed with celestial
weapons undaunted by difficulties he achieved this difficult feat with
arrows inspired with Mantras. And then the two warriors, Bhima and
Arjuna, rushed towards the terrified king of Sindhu whose horses had been
slain and who was alone and perplexed in mind. And the latter was greatly
grieved on seeing his steeds slain. And beholding Dhananjaya do such a
daring deed, and intent on running away, he followed the same forest
track by which he had come. And Falguna, seeing the Saindhava chief so
active in his fright, overtook him and addressed him saying, 'Possessed
of so little manliness, how couldst thou dare to take away a lady by
force? Turn round, O prince; it is not meet that thou shouldst run away!
How canst thou act so, leaving thy followers in the midst of thy foes?'
Although addressed by the sons of Pritha thus, the monarch of Sindhu did
not even once turn round. And then bidding him to what he chose the
mighty Bhima overtook him in an instant, but the kind Arjuna entreated
him not to kill that wretch."



SECTION CCLXX

Vaisampayana said, "Jayadratha flying for his life upon beholding those
two brothers with upraised arms, was sorely grieved and bolted off with
speed and coolness. But the mighty and indignant Bhimasena, descending
from his chariot, ran after him thus fleeing, and seized him by the hair
of his head. And holding him high up in the air, Bhima thrust him on the
ground with violence. And seizing the prince by the head, he knocked him
about. And when the wretch recovered consciousness, he groaned aloud and
wanted to get up on his legs. But that hero endued with mighty arms
kicked him on the head. And Bhima pressed him on the breast with his
knees as well as with his fists. And the prince thus belaboured, soon
became insensible. Then Falguna dissuaded the wrathful Bhimasena from
inflicting further chastisement on the prince, by reminding him of what
Yudhishthira had said regarding (their sister) Dussala. But Bhima
replied, saying, 'This sinful wretch hath done a cruel injury to Krishna,
who never can bear such treatment. He, therefore, deserveth to die at
hands! But what can I do? The king is always overflowing with mercy, and
thou, too, art constantly putting obstacles in my way from a childish
sense of virtue!' Having said these words, Vrikodara, with his
crescent-shaped arrow, shaved the hair of the prince's head, heaving five
tufts in as many places. Jayadratha uttered not a word at this. Then
Vrikodara, addressing the foe said, 'If thou wishest to live, listen to
me. O fool! I shall tell thee the means to attain that wish! In public
assemblies and in open courts thou must say,--I am the slave of the
Pandavas.--on this condition alone, I will pardon thee thy life! This is
the customary rule of conquest on the field of battle.' Thus addressed
and treated, king Jayadratha said to the mighty and fierce warrior who
always looked awful, 'Be it so!' And he was trembling and senseless and
begrimed with dust. Then Arjuna and Vrikodara, securing him with chains,
thrust him into a chariot. And Bhima, himself mounting that chariot, and
accompanied by Arjuna, drove towards the hermitage. And approaching
Yudhishthira seated there, he placed Jayadratha in that condition before
the king. And the king, smiling, told him to set the Sindhu prince at
liberty. Then Bhima said unto the king, 'Do thou tell Draupadi that this
wretch hath become the slave of the Pandavas.' Then his eldest brother
said unto him affectionately, 'If thou hast any regard for us, do thou
set this wretch at liberty!' And Draupadi too, reading the king's mind,
said, 'Let him off! He hath become a slave of the king's and thou, too,
hast disfigured him by leaving five tufts of hair on his head.' Then that
crest-fallen prince, having obtained his liberty, approached king
Yudhishthira and bowed down unto him. And seeing those Munis there, he
saluted them also. Then the kind-hearted king Yudhishthira, the son of
Dharma, beholding Jayadratha in that condition, almost supported by
Arjuna, said unto him, 'Thou art a free man now; I emancipate thee! Now
go away and be careful not to do such thing again; shame to thee! Thou
hadst intended to take away a lady by violence, even though thou art so
mean and powerless! What other wretch save thee would think of acting
thus?" Then that foremost king of Bharata's race eyed with pity that
perpetrator of wicked deeds, and believing that he had lost his senses,
said, 'Mayst thy heart grow in virtue! Never set thy heart again on
immoral deeds! Thou mayst depart in peace now with thy charioteers,
cavalry and infantry.' Thus addressed by Yudhishthira, the prince, O
Bharata, was overpowered with shame, and bending down his head, he
silently and sorrowfully wended his way to the place where the Ganga
debouches on the plains. And imploring the protection of the god of three
eyes, the consort of Uma, he did severe penance at that place. And the
three-eyed god, pleased with his austerities deigned to accept his
offerings in person. And he also granted him a boon! Do thou listen, O
monarch, how the prince received that boon! Jayadratha, addressing that
god, asked the boon, 'May I be able to defeat in battle all the five sons
of Pandu on their chariots!' The god, however, told him 'This cannot be.'
And Maheswara said, 'None can slay or conquer them in battle. Save
Arjuna, however, thou shall be able to only check them (once) on the
field of battle! The heroic Arjuna, with mighty arms, is the god
incarnate styled Nara. He practised austerities of old in the Vadari
forest. The God Narayana is his friend. Therefore, he is unconquerable of
the very gods. I myself have given him the celestial weapon called
Pasupata. From the regents also of all the ten cardinal points, he has
acquired the thunder-bolt and other mighty weapons. And the great god
Vishnu who is the Infinite Spirit, the Lord Preceptor of all the gods, is
the Supreme Being without attributes, and the Soul of the Universe, and
existeth pervading the whole creation. At the termination of a cycle of
ages, assuming the shape of the all-consuming fire, he consumed the whole
Universe with mountains and seas and islands and hills and woods and
forests. And after the destruction of the Naga world also in the
subterranean regions in the same way, vast masses of many-coloured and
loud-pealing clouds, with streaks of lightning, spreading along the
entire welkin, had appeared on high. Then pouring down water in torrents
thick as axles of cars, and filling the space everywhere, these
extinguishing that all-consuming fire! When at the close of four thousand
Yugas the Earth thus became flooded with water, like one vast sea, and
all mobile creatures were hushed in death, and the sun and the moon and
the winds were all destroyed, and the Universe was devoid of planets and
stars, the Supreme Being called Narayana, unknowable by the senses,
adorned with a thousand heads and as many eyes and legs, became desirous
of rest. And the serpent Sesha, looking terrible with his thousand hoods,
and shining with the splendour of ten thousand suns, and white as the
Kunda flower or the moon or a string of pearls, or the white lotus, or
milk, or the fibres of a lotus stalk, served for his conch. And that
adorable and omnipotent God thus slept on the bosom of the deep,
enveloping all space with nocturnal gloom. And when his creative faculty
was excited, he awoke and found the Universe denuded of everything. In
this connection, the following sloka is recited respecting the meaning of
Narayana. "Water was created by (the Rishi) Nara, and it formed his
corpus; therefore do we hear it styled as Nara. And because it formed his
Ayana (resting-place) therefore is he known as Narayana." As soon as that
everlasting Being was engaged in meditation for the re-creation of the
Universe, a lotus flower instantaneously came into existence from his
navel, and the four-faced Brahma came out of that navel-lotus. And then
the Grandsire of all creatures, seating himself on that flower and
finding that the whole Universe was a blank, created in his own likeness,
and from his will, the (nine) great Rishis, Marichi and others. And these
in their turn observing the same thing, completed the creation, by
creating Yakshas, Rakshas, Pisachas, reptiles, men, and all mobile and
immobile creatures. The Supreme Spirit hath three conditions. In the form
of Brahma, he is the Creator, and in the form of Vishnu he is the
Preserver, and in his form as Rudra, he is the Destroyer of the Universe!
O king of Sindhu, hast thou not heard of the wonderful achievements of
Vishnu, described to thee by the Munis and the Brahmanas learned in the
Vedas? When the world was thus reduced to one vast sea of water, with
only the heavens above, the Lord, like a fire-fly at night-time during
the rainy season, moved about hither and thither in search of stable
ground, with the view of rehabilitating his creation, and became desirous
of raising the Earth submerged in water. What shape shall I take to
rescue the Earth from this flood?--So thinking and contemplating with
divine insight, he bethought himself of the shape of a wild boar fond of
sporting in water. And assuming the shape of a sacrificial boar shining
with effulgence and instinct with the Vedas and ten Yojanas in length,
with pointed tusks and a complexion like dark clouds, and with a body
huge as a mountain, and roaring like a conglomeration of clouds, the Lord
plunged into the waters, and lifted up the Earth with one of his tusks,
and replaced it in its proper sphere. At another time, the mighty Lord,
assuming a wonderful form with a body half lion, half man, and squeezing
his hands, repaired to the court of the ruler of the Daityas. That
progenitor of the Daityas, the son of Diti, who was the enemy of the
(gods), beholding the Lord's peculiar form, burst out into passion and
his eyes became inflamed with rage. And Hiranya-Kasipu, the war-like son
of Diti and the enemy of the gods, adorned with garlands and looking like
a mass of dark clouds, taking up his trident in hand and roaring like the
clouds, rushed on that being half lion, half man. Then that powerful king
of wild beasts, half man, half lion, taking a leap in the air, instantly
rent the Daitya in twain by means of his sharp claws. And the adorable
lotus-eyed Lord of great effulgence, having thus slain the Daitya king
for the well-being of all creatures, again took his birth in the womb of
Aditi as son of Kasyapa. And at the expiration of a thousand years she
was delivered of that superhuman conception. And then was born that
Being, of the hue of rain-charged clouds with bright eyes and of dwarfish
stature. He had the ascetic's staff and water-pot in hand, and was marked
with the emblem of a curl of hair on the breast. And that adorable Being
wore matted locks and the sacrificial thread, and he was stout and
handsome and resplendent with lustre. And that Being, arriving at the
sacrificial enclosure of Vali, king of the Danavas, entered the
sacrificial assembly with the aid of Vrihaspati. And beholding that
dwarf-bodied Being, Vali was well-pleased and said unto him, 'I am glad
to see thee, O Brahmana! Say what is it that thou wantest from me!' Thus
addressed by Vali, the dwarf-god replied with a smile, saying, 'So be it!
Do thou, lord of the Danavas, give me three paces of ground!' And Vali
contented to give what that Brahmana of infinite power had asked. And
while measuring with his paces the space he sought. Hari assumed a
wonderful and extraordinary form. And with only three paces he instantly
covered this illimitable world. And then that everlasting God, Vishnu,
gave it away unto Indra. This history which has just been related to
thee, is celebrated as the 'Incarnation of the Dwarf', And from him, all
the gods had their being, and after him the world is said to be
Vaishnava, or pervaded by Vishnu. And for the destruction of the wicked
and the preservation of religion, even He hath taken his birth among men
in the race of the Yadus. And the adorable Vishnu is styled Krishna.
These, O king of Sindhu, are the achievements of the Lord whom all the
worlds worship and whom the learned describe as without beginning and
without end, unborn and Divine! They call Him, the unconquerable Krishna
with conchshell, discus and mace, and adorned with the emblem of a curl
of hair, Divine, clad in silken robes of yellow hue, and the best of
those versed in the art of war. Arjuna is protected by Krishna the
possessor of these attributes. That glorious and lotus-eyed Being of
infinite power, that slayer of hostile heroes, riding in the same chariot
with Pritha's son, protecteth him! He is, therefore, invincible; the very
gods cannot resist his power, still less can one with human attributes
vanquish the son of Pritha in battle! Therefore, O king, thou must let
him alone! Thou shalt, however, be able to vanquish for a single day
only, the rest of Yudhishthira's forces along with thine enemies--the
four sons of Pandu!"

Vaisampayana continued, "Having said these words unto that prince, the
adorable Hara of three eyes, the destroyer of all sins, the consort of
Uma, and lord of wild beasts, the destroyer of (Daksha's) sacrifice, the
slayer of Tripura and He that had plucked out the eyes of Bhaga,
surrounded by his dwarfish and hunch-backed and terrible followers having
frightful eyes and ears and uplifted arms, vanished, O tiger among kings,
from that place with his consort Uma! And the wicked Jayadratha also
returned home, and the sons of Pandu continued to dwell in the forest of
Kamyaka."



SECTION CCLXXI

Janamejaya said, "What did those tigers among men, the Pandavas, do,
after they had suffered such misery in consequence of the ravishment of
Draupadi?"

Vaisampayana said, "Having defeated Jayadratha and rescued Krishna, the
virtuous king Yudhishthira took his seat by the side of that best of
Munis. And among those foremost of ascetics who were expressing their
grief upon bearing Draupadi's misfortune, Yudhishthira, the son of Pandu,
addressed Markandeya, saying, 'O adorable Sire, amongst the gods and the
ascetics, thou art known to have the fullest knowledge of both the past
as well as; the future. A doubt existeth in my mind, which I would ask
thee to solve! This lady is the daughter of Drupada; she hath issued from
the sacrificial altar and hath not been begotten of the flesh; and she is
highly blessed and is also the daughter-in-law of the illustrious Pandu.
I incline to think that Time, and human Destiny that dependeth on our
acts, and the Inevitable, are irresistible in respect of creatures. (If
it were not so), how could such a misfortune afflict this wife of ours so
faithful and virtuous, like a false accusation of theft against an honest
man? The daughter of Drupada hath never committed any sinful act, nor,
hath she done anything that is not commendable: on the contrary, she hath
assiduously practised the highest virtues towards Brahmanas. And yet the
foolish king Jayadratha had carried her away by force. In consequence of
this act of violence on her, that sinful wretch hath his hair shaved off
his head and sustained also, with all his allies, defeat in battle. It is
true we have rescued her after slaughtering the troops of Sindhu. But the
disgrace of this ravishment of our wife during our hours of carelessness,
hath stained us, to be sure. This life in the wilderness is full of
miseries. We subsist by chase; and though dwelling in the woods, we are
obliged to slay the denizens thereof that live with us! This exile also
that we suffer is due to the act of deceitful kinsmen! Is there any one
who is more unfortunate than I am? Hath thou ever seen or heard of such a
one before?"



SECTION CCLXXII

"Markandeya said, 'O bull of the Bharata race, even Rama suffered
unparalleled misery, for the evil-minded Ravana, king of the Rakshasas,
having recourse to deceit and overpowering the vulture Jatayu, forcibly
carried away his wife Sita from his asylum in the woods. Indeed, Rama,
with the help of Sugriva, brought her back, constructing a bridge across
the sea, and consuming Lanka with his keen-edged arrows.'

"Yudhishthira said, 'In what race was Rama born and what was the measure
of his might and prowess? Whose son also was Ravana and for what was it
that he had any misunderstanding with Rama? It behoveth thee, O
illustrious one, to tell me all this in detail; for I long to hear the
story of Rama of great achievements!'

"Markandeya said, 'Listen, O prince of Bharata's race, to this old
history exactly as it happened! I will tell thee all about the distress
suffered by Rama together with his wife. There was a great king named Aja
sprung from me race of Ikshwaku. He had a son named Dasaratha who was
devoted to the study of the Vedas and was ever pure. And Dasaratha had
four sons conversant with morality and profit known by the names,
respectively, of Rama, Lakshmana, Satrughna, and the mighty Bharata. And
Rama had for his mother Kausalya, and Bharata had for his mother Kaikeyi,
while those scourge of their enemies Lakshmana and Satrughna were the
sons of Sumitra. And Janaka was the king of Videha, and Sita was his
daughter. And Tashtri himself created her, desiring to make her the
beloved wife of Rama. I have now told thee the history of both Rama's and
Sita's birth. And now, O king, I will relate unto thee birth of Ravana.
That Lord of all creatures and the Creator of the Universe viz., the
Self-create Prajapati himself--that god possessed of great ascetic
merit--is the grandfather of Ravana. And Pulastya hath a mighty son
called Vaisravana begotten of a cow. But his son, leaving his father,
went to his grandfather. And, O king, angered at this, his father then
created a second self of himself. And with half of his own self that
regenerate one became born of Visrava for wrecking a vengeance on
Vaisravana. But the Grandsire, pleased with Vaisravana, gave him
immortality, and sovereignty of all the wealth of the Universe, the
guardianship of one of the cardinal points, the friendship of Isana, and
a son named Nalakuvera. And he also gave him for his capital Lanka, which
was guarded by hosts of Rakshasas, and also a chariot called Pushpaka
capable of going everywhere according to the will of the rider. And the
kingship of the Yakshas and the sovereignty over sovereigns were also
his.'"



SECTION CCLXXIII

Markandeya said, "The Muni named Visrava, who was begotten of half the
soul of Pulastya, in a fit of passion, began to look upon Vaisravana with
great anger. But, O monarch, Kuvera, the king of the Rakshasas, knowing
that his father was angry with him, always sought to please him. And, O
best of Bharata's race, that king of kings living in Lanka, and borne
upon the shoulders of men, sent three Rakshasa women to wait upon his
father. Their names, O king, were Pushpotkata, Raka and Malini. And they
were skilled in singing and dancing and were always assiduous in their
attentions on that high-souled Rishi. And those slender-waisted ladies
vied with one another, O king, in gratifying the Rishi. And that
high-souled and adorable being was pleased with them and granted them
boons. And to every one of them he gave princely sons according to their
desire. Two sons--those foremost of Rakshasas named Kumvakarna and the
Ten-headed Ravana,--both unequalled on earth in prowess, were born to
Pushpotkata. And Malini had a son named Vibhishana, and Raka had twin
children named Khara and Surpanakha. And Vibhishana surpassed them all in
beauty. And that excellent person was very pious and assiduously
performed all religious rites. But that foremost of Rakshasas, with ten
heads, was the eldest to them all. And he was religious, and energetic
and possessed of great strength and prowess. And the Rakshasa Kumvakarna
was the most powerful in battle, for he was fierce and terrible and a
thorough master of the arts of illusion. And Khara was proficient in
archery, and hostile to the Brahmanas, subsisting as he did on flesh. And
the fierce Surpanakha was constant source of trouble to the ascetics. And
the warriors, learned in the Vedas and diligent in ceremonial rites, all
lived with their father in the Gandhamadana. And there they beheld
Vaisravana seated with their father, possessed of riches and borne on the
shoulders of men. And seized with jealousy, they resolved upon performing
penances. And with ascetic penances of the most severe kind, they
gratified Brahma. And the Ten-headed Ravana, supporting life by means of
air alone and surrounded by the five sacred fires and absorbed in
meditation, remained standing on one leg for a thousand years. And
Kumvakarna with head downwards, and with restricted diet, was constant in
austerities. And the wise and magnanimous Vibhishana, observing fasts and
subsisting only on dry leaves and engaged in meditation, practised severe
austerities for a long period. And Khara and Surpanakha, with cheerful
hearts, protected and attended on them while they were performing those
austerities. And at the close of a thousand years, the invincible
Ten-headed One, cutting off his own heads, offered them as offering to
the sacred fire. And at this act of his, the Lord of the Universe was
pleased with him. And then Brahma, personally appearing to them, bade
them desist from those austerities and promised to grant boons unto every
one of them. And the adorable Brahma said, I am pleased with you, my
sons! Cease now from these austerities and ask boons of me! Whatever your
desires may be, they, with the single exception of that of immortality,
will be fulfilled! As thou hast offered thy heads to the fire from great
ambition, they will again adorn thy body as before, according to thy
desire. And thy body will not be disfigured and thou shall be able to
assume any form according to thy desire and become the conqueror of thy
foes in battle. There is no doubt of this!' thereupon Ravana said, 'May I
never experience defeat at the hands of Gandharvas, Celestials, Kinnaras,
Asuras, Yakshas, Rakshasas, Serpents and all other creatures!' Brahma
said, 'From those that hast named, thou shalt never have cause of fear;
except from men (thou shalt have no occasion for fear). Good betide thee!
So hath it been ordained by me!'

"Markandeya said, 'Thus addressed, the Ten-headed (Ravana) was highly
gratified, for on account of his perverted understanding, the man-eating
one slightened human beings. Then the great Grandsire addressed
Kumbhakarna as before. His reason being clouded by darkness, he asked for
long-lasting sleep. Saying, 'It shall be so' 'Brahma then addressed
Vibhishana, 'O my son, I am much pleased with thee! Ask any boon thou
pleasest!' Thereupon, Vibhishana replied, 'Even in great danger, may I
never swerve from the path of righteousness, and though ignorant, may I,
O adorable Sire, be illumined with the light of divine knowledge!' And
Brahma replied, 'O scourge of thy enemies, as thy soul inclines not to
unrighteousness although born in the Rakshasa race, I grant thee
immortality!'

"Markandeya continued, 'Having obtained this boon, the Ten-headed
Rakshasa defeated Kuvera in battle and obtained from him the sovereignty
of Lanka. That adorable Being, leaving Lanka and followed by Gandharvas,
Yakshas, Rakshas, and Kinnaras, went to live on mount Gandhamadana. And
Ravana forcibly took from him the celestial chariot Pushpaka. And upon
this Vaisravana cursed him, saying, 'This chariot shall never carry thee;
it shall bear him who will slay thee in battle! And as thou hast insulted
me, thy elder brother, thou shalt soon die!'

"The pious Vibhishana, O King, treading in the path followed by the
virtuous and possessed of great glory, followed Kuvera. That adorable
Lord of wealth, highly pleased with his younger brothers, invested him
with the command of the Yaksha and Raksha hosts. On the other hand, the
powerful and man-eating Rakshasas and Pisachas, having assembled
together, invested the Ten-headed Ravana with their sovereignty. And
Ravana, capable of assuming any form at will and terrible in prowess, and
capable also of passing through the air, attacked the gods and the
Daityas and wrested from them all their valuable possessions. And as he
had terrified all creatures, he was called Ravana. And Ravana, capable of
mustering any measure of might inspired the very gods with terror."



SECTION CCLXXIV

"Markandeya said, 'Then the Brahmarshis, the Siddhas and the Devarshis,
with Havyavaha as their spokesman, sought the protection of Brahma. And
Agni said, 'That powerful son of Visrava, the Ten-headed cannot be slain
on account of thy boon! Endued with great might he oppresseth in every
possible way the creatures of the earth. Protect us, therefore, O
adorable one! There is none else save thee to protect us!'

"Brahma said, 'O Agni, he cannot be conquered in battle by either the
gods or the Asuras! I have already ordained that which is needful for
that purpose. Indeed his death is near! Urged by me, the four-headed God
hath already been incarnate for that object. Even Vishnu, that foremost
of smiters will achieve that object!'

"Markandeya continued, 'Then the Grandsire also asked Sakra, in their
presence, 'Be thou, with all the celestials, born on earth! And beget ye
on monkeys and bears, heroic sons possessed of great strength and capable
of assuming any form at will as allies of Vishnu!' And at this, the gods,
the Gandharvas and the Danavas quickly assembled to take counsel as to
how they should be born on earth according to their respective parts. And
in their presence the boon-giving god commanded a Gandharvi, by name
Dundubhi saying, 'Go there for accomplishing this object!' And Dundubhi
hearing these words of the Grandsire was born in the world of men as the
hunchbacked Manthara. And all the principal celestials, with Sakra and
others begot offspring upon the wives of the foremost of monkeys and
bears. And those sons equalled their sires in strength and fame. And they
were capable of splitting mountain peaks and their weapons were stones
and trees of the Sala and the Tala species. And their bodies were hard as
adamant, and they were possessed of very great strength. And they were
all skilled in war and capable of mustering any measure of energy at
will. And they were equal to a thousand elephants in might, and they
resembled the wind in speed. And some of them lived wherever they liked,
while others lived in forests. And the adorable Creator of the Universe,
having ordained all this, instructed Manthara as to what she would have
to do. And Manthara quick as thought, understood all his words, and went
hither and thither ever engaged in fomenting quarrels."



SECTION CCLXXV

"Yudhishthira said, 'O adorable one, thou hast described to me in detail
the history of the birth of Rama and others. I wish to learn the cause of
their exile. Do thou, O Brahmana, relate why the sons of Dasaratha--the
brothers Rama and Lakshmana--went to the forest with famous princess of
Mithila.'

"Markandeya said, 'The pious king Dasaratha, ever mindful of the old and
assiduous in religious ceremonies, was greatly pleased when these sons
were born. And his sons gradually grew up in might and they became
conversant with the Vedas together with all their mysteries, and with the
science of arms. And when after having gone through the Brahmacharyya
vows the princes were married, king Dasaratha became happy and highly
pleased. And the intelligent Rama, the eldest of them all, became the
favourite of his father, and greatly pleased the people with his charming
ways. And then, O Bharata, the wise king, considering himself old in
years took counsel with his virtuous ministers and spiritual adviser for
installing Rama as regent of the kingdom. And all those great ministers
were agreed that it was time to do so. And, O scion of Kuru's race, king
Dasaratha was greatly pleased to behold his son,--that enhancer of
Kausalya's delight--possessed of eyes that were red, and arms that were
sinewy. And his steps were like those of a wild elephant. And he had long
arms and high shoulders and black and curly hair. And he was valiant, and
glowing with splendour, and not inferior to Indra himself in battle. And
he was well-versed in holy writ and was equal to Vrihaspati in wisdom. An
object of love with all the people, he was skilled in every science. And
with senses under complete control, his very enemies were pleased to
behold him. And he was terror of the wicked and the protector of the
virtuous. And possessed of intelligence and incapable of being baffled,
he was victorious over all and never vanquished by any. And, O descendant
of Kurus, beholding his son--that enhancer of Kausalya's joy--king
Dasaratha became highly pleased. And reflecting on Rama's virtues, the
powerful and mighty king cheerfully addressed the family priest, saying,
'Blessed be thou, O Brahmana! This night of the Pushya constellation will
bring in a very auspicious conjunction. Let, therefore, materials be
collected and let Rama also be invited. This Pushya constellation will
last till tomorrow. And Rama, therefore, should be invested by me and my
ministers as prince-regent of all my subjects!'

"Meanwhile Manthara (the maid of Kaikeyi), hearing these words of the
king, went to her mistress, and spoke unto her as was suited to the
occasion. And she said, 'Thy great ill-luck, O Kaikeyi, hath this day
been proclaimed by the king! O unlucky one, mayst thou be bitten by a
fierce and enraged snake of virulent poison! Kausalya, indeed, is
fortunate, as it is her son that is going to be installed on the throne.
Where, indeed, is thy prosperity, when thy son obtaineth not the kingdom?'

"Hearing these words of her maid, the slender-waisted and beautiful
Kaikeyi put on all her ornaments, and sought her husband in a secluded
place. And with a joyous heart, and smiling pleasantly, she addressed
these words to him with all the blandishments of love, 'O king, thou art
always true to thy promises. Thou didst promise before to grant me an
object of my desire. Do thou fulfil that promise now and save thyself
from the sin of unredeemed pledge!' The king replied, saying, 'I will
grant thee a boon. Ask thou whatever thou wishest! What man undeserving
of death shall be slain today and who that deserves death is to be set at
liberty? Upon whom shall I bestow wealth to-day, or whose wealth shall be
confiscated? Whatever wealth there is in this world, save what belongeth
to Brahmanas, is mine! I am the king of kings in this world, and the
protector of all the four classes! Tell me quickly, O blessed lady, what
that object is upon which thou hast set thy heart!' Hearing these words
of the king, and tying him fast to his pledge, and conscious also of her
power over him, she addressed him in these words, 'I desire that Bharata
be the recipient of that investiture which thou hast designed for Rama,
and let Rama go into exile living in the forest of Dandaka for fourteen
years as an ascetic with matted locks on head and robed in rags and
deer-skins!' Hearing these disagreeable words of cruel import, the king,
O chief of the Bharata race, was sorely afflicted and became utterly
speechless! But the mighty and virtuous Rama, learning that his father
had been thus solicited, went into the forest so that the king's truth
might remain inviolate. And, blessed be thou, he was followed by the
auspicious Lakshmana--that foremost of bowmen and his wife Sita, the
princess of Videha and daughter of Janaka. And after Rama had gone into
the forest, king Dasaratha took leave of his body, agreeably to the
eternal law of time. And knowing that Rama not near and that the king was
dead, queen Kaikeyi, causing Bharata to be brought before her, addressed
him in these words, 'Dasaratha hath gone to heaven and both Rama and
Lakshmana are in the forest! Take thou this kingdom which is so extensive
and whose peace there is no rival to disturb'. Thereupon the virtuous
Bharata replied unto her saying, 'Thou hast done a wicked deed, having
slain thy husband and exterminated this family from lust of wealth alone!
Heaping infamy on my head, O accursed woman of our race, thou hast, O
mother, attained this, thy object!' And having said these words, the
prince wept aloud. And having proved his innocence before all the
subjects of that realm he set out in the wake of Rama, desiring to bring
him back. And placing Kausalya and Sumitra and Kaikeyi in the vehicles at
the van of his train, he proceeded with a heavy heart, in company with
Satrughna. And he was accompanied by Vasishtha and Vamadeva, and other
Brahmanas by thousands and by the people of the cities and the provinces,
desiring to bring back Rama. And he saw Rama with Lakshmana, living on
the mountains of Chitrakuta with bow in hand and decked with the
ornaments of ascetics. Bharata, however, was dismissed by Rama, who was
determined to act according to the words, of his father. And returning,
Bharata ruled at Nandigrama, keeping before him, his brother's wooden
sandals. And Rama fearing a repetition of intrusion by the people of
Ayodhya, entered into the great forest towards the asylum of Sarabhanga.
And having paid his respects to Sarabhanga, he entered the forest of
Dandaka and took up his abode on the banks of beautiful river Godavari.
And while living there, Rama was inveigled into hostilities with Khara,
then dwelling in Janasthana, on account of Surpanakha. And for the
protection of the ascetics the virtuous scion of Raghu's race slew
fourteen thousand Rakshasas on earth, and having slain those mighty
Rakshasas, Khara and Dushana, the wise descendant of Raghu once more made
that sacred forest free from danger.'

"And after these Rakshasas had been slain, Surpanakha with mutilated nose
and lips, repaired to Lanka--the abode of her brother (Ravana). And when
that Rakshasa woman, senseless with grief and with dry blood-stains on
her face, appeared before Ravana, she fell down at his feet. And
beholding her so horribly mutilated, Ravana became senseless with wrath
and grinding his teeth sprung up from his seat. And dismissing his
ministers, he enquired of her in private, saying, 'Blessed sister, who
hath made thee so, forgetting and disregarding me? Who is he that having
got a sharp-pointed spear hath rubbed his body with it? Who is he that
sleepeth in happiness and security, after placing a fire close to his
head? Who is he that hath trodden upon a revengeful snake of virulent
poison? Who indeed, is that person who standeth with his hand thrust into
the mouth of the maned lion!' Then flames of wrath burst forth from his
body, like those that are emitted at night from the hollows of a tree on
fire. His sister then related unto him the prowess of Rama and the defeat
of the Rakshasas with Khara and Dushana at their head. Informed of the
slaughter of his relatives, Ravana, impelled by Fate, remembered Maricha
for slaying Rama. And resolving upon the course he was to follow and
having made arrangements for the government of his capital, he consoled
his sister, and set out on an aerial voyage. And crossing the Trikuta and
the Kala mountains, he beheld the vast receptacle of deep waters--the
abode of the Makaras. Then crossing the Ocean, the Ten headed Ravana
reached Gokarna--the favourite resort of the illustrious god armed with
the trident. And there Ravana met with his old friend Maricha who, from
fear of Rama himself, had adopted an ascetic mode of life.'"



SECTION CCLXXVI

"Markandeya said, 'Beholding Ravana come, Maricha received him with a
respectful welcome, and offered him fruits and roots. And after Ravana
had taken his seat, and rested himself a while, Maricha skilled in
speech, sat beside Ravana and addressed him who was himself as eloquent
in speech, saying, 'Thy complexion hath assumed an unnatural hue; is it
all right with thy kingdom, O king of the Rakshasas? What hath brought
thee here? Do thy subjects continue to pay thee the same allegiance that
they used to pay thee before? What business hath brought thee here? Know
that it is already fulfilled, even if it be very difficult of fulfilment!
Ravana, whose heart was agitated with wrath and humiliation informed him
briefly of the acts of Rama and the measures that were to be taken.' And
on hearing his story, Maricha briefly replied to him, saying, 'Thou must
not provoke Rama, for I know his strength! Is there a person who is
capable of withstanding the impetus of his arrows? That great man hath
been the cause of my assuming my present ascetic life. What evil-minded
creature hath put thee up to this course calculated to bring ruin and
destruction on thee?' To this Ravana indignantly replied, reproaching him
thus, 'If thou dost not obey my orders, thou shall surely die at my
hands.' Maricha then thought within himself, 'When death is inevitable, I
shall do his biddings; for it is better to die at the hands of one that
is superior.' Then he replied to the lord of the Rakshasas saying, 'I
shall surely render thee whatever help I can!' Then the Ten-headed Ravana
said unto him, 'Go and tempt Sita, assuming the shape of a deer with
golden horns and a golden skin! When Sita will observe thee thus, she
will surely send away Rama to hunt thee. And then Sita will surely come
within my power, and I shall forcibly carry her away. And then that
wicked Rama will surely die of grief at the loss of his wife. Do thou
help me in this way!'

"Thus addressed, Maricha performed his obsequies (in anticipation) and
with a sorrowful heart, followed Ravana who was in advance of him. And
having reached the hermitage of Rama of difficult achievements, they both
did as arranged beforehand. And Ravana appeared in the guise of an
ascetic with head shaven, and adorned with a Kamandala, and a treble
staff. And Maricha appeared in the shape of a deer. And Maricha appeared
before the princess of Videha in that guise. And impelled by Fate, she
sent away Rama after that deer. And Rama, with the object of pleasing
her, quickly took up his bow, and leaving Lakshmana behind to protect
her, went in pursuit of that deer. And armed with his bow and quiver and
scimitar, and his fingers encased in gloves of Guana skin, Rama went in
pursuit of that deer, after the manner of Rudra following the stellar
deer [90] in days of yore. And that Rakshasa enticed away Rama to a great
distance by appearing before him at one time and disappearing from his
view at another. And when Rama at last knew who and what that deer was,
viz., that he was a Rakshasa, that illustrious descendant of Raghu's race
took out an infallible arrow and slew that Rakshasa, in the disguise of a
deer. And struck with Rama's arrow, the Rakshasa, imitating Rama's voice,
cried out in great distress, calling upon Sita and Lakshmana. And when
the princess of Videha heard that cry of distress, she urged Lakshmana to
run towards the quarter from whence the cry came. Then Lakshmana said to
her, "Timid lady, thou hast no cause of fear! Who is so powerful as to be
able to smite Rama? O thou of sweet smiles, in a moment thou wilt behold
thy husband Rama!' Thus addressed, the chaste Sita, from that timidity
which is natural to women, became suspicious of even the pure Lakshmana,
and began to weep aloud. And that chaste lady, devoted to her husband,
harshly reproved Lakshmana, saying, 'The object which thou, O fool,
cherishest in thy heart, shall never be fulfilled! I would rather kill
myself with a weapon or throw myself from the top of a hill or enter into
a blazing fire than live with a sorry wretch like thee, forsaking my
husband Rama, like a tigress under the protection of a jackal!--

When the good natured Lakshmana, who was very fond of his brother, heard
these words, he shut his ears (with his hands) and set out on the track
that Rama had taken. And Lakshmana set out without casting a single
glance on that lady with lips soft and red like the Bimba fruit.
Meanwhile, the Rakshasa Ravana, wearing a genteel guise though wicked at
heart, and like unto fire enveloped in a heap of ashes, showed himself
there. And he appeared there in the disguise of a hermit, for forcibly
carrying away that lady of blameless character. The virtuous daughter of
Janaka, seeing him come, welcomed him with fruits and root and a seat.
Disregarding these and assuming his own proper shape, that bull among
Rakshasas began to re-assure the princess of Videha in these words, 'I
am, O Sita, the king of the Rakshasas, known by the name of Ravana! My
delightful city, known by the name of Lanka is on the other side of the
great ocean! There among beautiful women, thou wilt shine with me! O lady
of beautiful lips, forsaking the ascetic Rama do thou become my wife!'
Janaka's daughter of beautiful lips, hearing these and other words in the
same strain, shut her ears and replied unto him, saying, 'Do not say so!
The vault of heaven with all its stars may fall down, the Earth itself
may be broken into fragments, fire itself may change its nature by
becoming cool, yet I cannot forsake the descendant of Raghu! How can a
she-elephant, who hath lived with the mighty leader of a herd with rent
temples forsake him and live with a hog? Having once tasted the sweet
wine prepared from honey or flowers, how can a woman, I fancy, relish the
wretched arrak from rice?' Having uttered those words, she entered the
cottage, her lips trembling in wrath and her arms moving to and fro in
emotion. Ravana, however, followed her thither and intercepted her
further progress. And rudely scolded by the Rakshasa, she swooned away.
But Ravana seized her by the hair of her head, and rose up into the air.
Then a huge vulture of the name of Jatayu living on a mountain peak,
beheld that helpless lady thus weeping and calling upon Rama in great
distress while being carried away by Ravana."



SECTION CCLXXVII

"Markandeya said, 'That heroic king of the vultures, Jatayu, having
Sampati for his uterine brother and Arjuna himself for his father, was a
friend of Dasaratha. And beholding his daughter-in-law Sita on the lap of
Ravana, that ranger of the skies rushed in wrath against the king of the
Rakshasas. And the vulture addressed Ravana, saying, 'Leave the princess
of Mithila, leave her I say! How canst thou, O Rakshasa, ravish her when
I am alive? If thou dost not release my daughter-in-law, thou shalt not
escape from me with life!' And having said these words Jatayu began to
tear the king of the Rakshasas with his talons. And he mangled him in a
hundred different parts of his body by striking him with his wings and
beaks. And blood began to flow as copiously from Ravana's body as water
from a mountain spring. And attacked thus by that vulture desirous of
Rama's good, Ravana, taking up a sword, cut off the two wings of that
bird. And having slain that king of the vultures, huge as a mountain-peak
shooting forth above the clouds, the Rakshasa rose high in the air with
Sita on his lap. And the princess of Videha, wherever she saw an asylum
of ascetics, a lake, a river, or a tank, threw down an ornament of hers.
And beholding on the top of a mountain five foremost of monkeys, that
intelligent lady threw down amongst them a broad piece of her costly
attire. And that beautiful and yellow piece of cloth fell, fluttering
through the air, amongst those five foremost of monkeys like lightning
from the clouds. And that Rakshasa soon passed a great way through the
firmament like a bird through the air. And soon the Rakshasa beheld his
delightful and charming city of many gates, surrounded on all sides by
high walls and built by Viswakrit himself. And the king of the Rakshasa
then entered his own city known by the name of Lanka, accompanied by
Sita.'

"And while Sita was being carried away, the intelligent Rama, having
slain the great deer, retraced his steps and saw his brother Lakshmana
(on the way). And beholding his brother, Rama reproved him, saying, 'How
couldst thou come hither, leaving the princess of Videha in a forest that
is haunted by the Rakshasa?' And reflecting on his own enticement to a
great distance by that Rakshasa in the guise of a deer and on the arrival
of his brother (leaving Sita alone in the asylum), Rama was filled with
agony. And quickly advancing towards Lakshmana while reproving him still,
Rama asked him, 'O Lakshmana, is the princess of Videha still alive? I
fear she is no more!' Then Lakshmana told him everything about what Sita
had said, especially that unbecoming language of hers subsequently. With
a burning heart Rama then ran towards the asylum. And on the way he
beheld a vulture huge as a mountain, lying in agonies of death. And
suspecting him to be a Rakshasa, the descendant of the Kakutstha race,
along with Lakshmana rushed towards him, drawing with great force his bow
to a circle. The mighty vulture, however, addressing them both, said,
'Blessed be ye, I am the king of the vultures, and friend of Dasaratha!'
Hearing these words of his, both Rama and his brother put aside their
excellent bow and said, 'Who is this one that speaketh the name of our
father in these woods?' And then they saw that creature to be a bird
destitute of two wings, and that bird then told them of his own overthrow
at the hands of Ravana for the sake of Sita. Then Rama enquired of the
vulture as to the way Ravana had taken. The vulture answered him by a nod
of his head and then breathed his last. And having understood from the
sign the vulture had made that Ravana had gone towards the south, Rama
reverencing his father's friend, caused his funeral obsequies to be duly
performed. Then those chastisers of foes, Rama and Lakshmana, filled with
grief at the abduction of the princess of Videha, took a southern path
through the Dandaka woods beholding along their way many uninhabited
asylums of ascetics, scattered over with seats of Kusa grass and
umbrellas of leaves and broken water-pots, and abounding with hundreds of
jackals. And in that great forest, Rama along with Sumatra's son beheld
many herds of deer running in all directions. And they heard a loud
uproar of various creatures like what is heard during a fast spreading
forest conflagration. And soon they beheld a headless Rakshasa of
terrible mien. And that Rakshasa was dark as the clouds and huge as a
mountain, with shoulders broad as those of a Sola tree, and with arms
that were gigantic. And he had a pair of large eyes on his breast, and
the opening of his mouth was placed on his capacious belly. And that
Rakshasa seized Lakshmana by the hand, without any difficulty. And seized
by the Rakshasa the son of Sumitra, O Bharata, became utterly confounded
and helpless. And casting his glances on Rama, that headless Rakshasa
began to draw Lakshmana towards that part of his body where his mouth
was. And Lakshmana in grief addressed Rama, saying, 'Behold my plight!
The loss of thy kingdom, and then the death of our father, and then the
abduction of Sita, and finally this disaster that hath overwhelmed me!
Alas, I shall not behold thee return with the princess of Videha to
Kosala and seated on thy ancestral throne as the ruler of the entire
Earth! They only that are fortunate will behold thy face, like unto the
moon emerged from the clouds, after thy coronation bath in water
sanctified with Kusa grass and fried paddy and black peas!' And the
intelligent Lakshmana uttered those and other lamentations in the same
strain. The illustrious descendant, however, of Kakutstha's race
undaunted amid danger, replied unto Lakshmana, saying, 'Do not, O tiger
among men, give way to grief! What is this thing when I am here? Cut thou
off his right arm and I shall cut off his left.' And while Rama was still
speaking so, the left arm of the monster was severed by him, cut off with
a sharp scimitar, as if indeed, that arm were a stalk of the Tila corn.
The mighty son of Sumitra then beholding his brother standing before him
struck off with his sword the right arm also of that Rakshasa. And
Lakshmana also began to repeatedly strike Rakshasa under the ribs, and
then that huge headless monster fell upon the ground and expired quickly.
And then there came out from the Rakshasa's body a person of celestial
make. And he showed himself to the brothers, staying for a moment in the
skies, like the Sun in his effulgence in the firmament. And Rama skilled
in speech, asked him, saying, 'Who art thou? Answer me who enquire of
thee? Whence could such a thing happen? All this seems to me to be
exceedingly wonderful!' Thus addressed by Rama, that being replied unto
him, saying, 'I am, O prince, a Gandharva of the name of Viswavasu! It
was through the curse of a Brahmana that I had to assume the form and
nature of a Rakshasa. As to thyself, O Rama, Sita hath been carried away
with violence by king Ravana who dwelleth in Lanka. Repair thou unto
Sugriva who will give thee his friendship. There, near enough to the peak
of Rishyamuka is the lake known by the name of Pampa of sacred water and
cranes. There dwelleth, with four of his counsellors, Sugriva, the
brother of the monkey-king Vali decked with a garland of gold. Repairing
unto him, inform of thy cause of sorrow. In plight very much like thy
own, he will render thee assistance. This is all that we can say. Thou
wilt, without doubt, see the daughter of Janaka! Without doubt Ravana and
others are known to the king of the monkeys!' Having said these words,
that celestial being of great effulgence made himself invisible, and
those heroes, both Rama and Lakshmana, wondered much."



SECTION CCLXXVIII

"Markandeya said, 'Afflicted with grief at the abduction of Sita, Rama
had not to go much further before he came upon Pampa--that lake which
abounded with lotuses of various kinds. And fanned by the cool, delicious
and fragrant breezes in those woods, Rama suddenly remembered his dear
spouse. And, O mighty monarch, thinking of that dear wife of his, and
afflicted at the thought of his separation from her, Rama gave way to
lamentations. The son of Sumitra then addressed him saying, 'O thou that
givest proper respect to those that deserve it, despondency such as this
should not be suffered to approach thee, like illness that can never
touch an old man leading a regular life! Thou hast obtained information
of Ravana and of the princess of Videha! Liberate her now with exertion
and intelligence! Let us now approach Sugriva, that foremost of monkeys,
who is even now on the mountain top! Console thyself, when I, thy
disciple and slave and ally, am near!' And addressed by Lakshmana in
these and other words of the same import, Rama regained his own nature
and attended to the business before him. And bathing in the waters of
Pampa and offering oblations therewith unto their ancestors, both those
heroic brothers, Rama and Lakshmana, set out (for Rishyamuka). And
arriving at Rishyamuka which abounded with fruits and roots and trees,
those heroes beheld five monkeys on the top of the mountain-peak. And
seeing them approach, Sugriva sent his counsellor the intelligent
Hanuman, huge as the Himavat-mountains, to receive them. And the
brothers, having first exchanged words with Hanuman, approached Sugriva.
And then, O king, Rama made friends with Sugriva. And when Rama informed
Sugriva of the object he had in view, Sugriva showed him the piece of
cloth that Sita had dropped among the monkeys, while being carried away
by Ravana. And having obtained from him those credentials, Rama himself
installed Sugriva--that foremost of monkeys--in sovereignty of all the
monkeys of Earth. And Rama also pledged himself to slay Vali in battle.
And having come to that understanding and placing the fullest confidence
in each other, they all repaired to Kiskindhya, desirous of battle (with
Vali). And arriving at Kiskindhya, Sugriva sent forth a loud roar deep as
that of a cataract. Unable to bear that challenge, Vali was for coming
out (but his wife) Tara stood in way, saying, 'Himself endued with great
strength, the way in which Sugriva is roaring, showeth, I ween, that he
hath found assistance! It behoveth thee not, therefore, to go out! Thus
addressed by her, that king of the monkeys, the eloquent Vali, decked in
a golden garland replied unto Tara of face beautiful as the moon, saying,
'Thou understandest the voice of every creature. Tell me after reflection
whose help it is that this brother in name only of mine hath obtained!'
Thus addressed by him Tara endued with wisdom and possessed of the
effulgence of the moon, answered her lord after a moment's reflection,
saying, 'Listen, O monarch of the monkeys! That foremost of bowmen,
endued with great might, Rama the son of Dasaratha, whose spouse hath
been ravished, hath made an alliance offensive and defensive with
Sugriva! And his brother the intelligent Lakshmana also of mighty arms,
the unvanquished son of Sumitra, standeth beside him for the success of
Sugriva's object. And Mainda and Dwivida, and Hanuman the son of Pavana,
and Jamvuman, the king of the bears, are beside Sugriva as his
counsellors. All these illustrious ones are endued with great strength
and intelligence. And these all, depending upon the might and energy of
Rama, are prepared for thy destruction!' Hearing these words of hers that
were for his benefit, the king of the monkeys disregarded them
altogether. And filled with jealousy, he also suspected her to have set
her heart on Sugriva! And addressing Tara in harsh words, he went out of
his cave and coming before Sugriva who was staying by the side of the
mountains of Malyavat, he spoke unto him thus, 'Frequently vanquished
before by me, fond as thou art of life, thou art allowed by me to escape
with life owing to thy relationship with me! What hath made thee wish for
death so soon?' Thus addressed by Vali, Sugriva, that slayer of foes, as
if addressing Rama himself for informing him of what had happened,
replied unto his brother in these words of grave import, 'O king, robbed
by thee of my wife and my kingdom also, what need have I of life? Know
that it is for this that I have come!' Then addressing each other in
these and other words of the same import, Vali and Sugriva rushed to the
encounter, fighting with Sala and Tala trees and stones. And they struck
each other down on the earth. And leaping high into the air, they struck
each other with their fists. And mangled by each other's nail and teeth,
both of them were covered with blood. And the two heroes shone on that
account like a pair of blossoming Kinshukas. And as they fought with each
other, no difference (in aspect) could be observed so as to distinguish
them. Then Hanuman placed on Sugriva's neck a garland of flowers. And
that hero thereupon shone with that garland on his neck, like the
beautiful and huge peak of Malya with its cloudy belt. And Rama,
recognising Sugriva by that sign, then drew his foremost of huge bows,
aiming at Vali as his mark. And the twang of Rama's bow resembled the
roar of an engine. And Vali, pierced in the heart by that arrow, trembled
in fear. And Vali, his heart having been pierced through, began to vomit
forth blood. And he then beheld standing before him Rama with Sumatra's
son by his side. And reproving that descendant of Kakutstha's race, Vali
fell down on the ground and became senseless. And Tara then beheld that
lord of hers possessed of the effulgence of the Moon, lying prostrate on
the bare earth. And after Vali had been thus slain, Sugriva regained
possession of Kishkindhya, and along with it, of the widowed Tara also of
face beautiful as the moon. And the intelligent Rama also dwelt on the
beautiful breast of the Malyavat hill for four months, duly worshipped by
Sugriva all the while.

"Meanwhile Ravana excited by lust, having reached his city of Lanka,
placed Sita in an abode, resembling Nandana itself, within a forest of
Asokas, that looked like an asylum of ascetics. And the large-eyed Sita
passed her days there in distress, living on fruits and roots, practising
ascetic austerities with fasts, attired in ascetic garb, and waning thin
day by day, thinking of her absent lord. And the king of the Rakshasas
appointed many Rakshasa women armed with bearded darts and swords and
lances and battle-axes and maces and flaming brands, for guarding her.
And some of these had two eyes, and some three. And some had eyes on
their foreheads. And some had long tongues and some had none. And some
had three breasts and some had only one leg. And some had three matted
braids on their heads, and some had only one eye. And these, and others
of blazing eyes and hair stiff as the camel's, stood beside Sita
surrounding her day and night most watchfully. And those Pisacha women of
frightful voice and terrible aspect always addressed that large-eyed lady
in the harshest tones. And they said, 'Let us eat her up, let us mangle
her, let us tear her into pieces, her, that is, that dwelleth here
disregarding our lord!' And filled with grief at the separation from her
lord, Sita drew a deep sigh and answered those Rakshasa women, saying,
'Reverend ladies, eat me up without delay! I have no desire to live
without that husband of mine, of eyes like lotus-leaves and locks wavy,
and blue in hue! Truly I will, without food and without the least love of
life, emaciate my limbs, like a she-snake (hibernating) within a Tala
tree. Know this for certain that I will never seek the protection of any
other person than the descendant of Raghu. And knowing this, do what ye
think fit!' And hearing these words of hers, those Rakshasas with
dissonant voice went to the king of the Rakshasas, for representing unto
him all she had said. And when those Rakshasas had gone away, one of
their number known by the name of Trijata, who was virtuous and agreeable
in speech, began to console the princess of Videha. And she said,
'Listen, O Sita! I will tell thee something! O friend, believe in what I
say! O thou of fair hips, cast off thy fears, and listen to what I say.
There is an intelligent and old chief of the Rakshasas known by the name
of Avindhya. He always seeketh Rama's good and hath told me these words
for thy sake! 'Reassuring and cheering her, tell Sita in my name, saying:
'Thy husband the mighty Rama is well and is waited upon by Lakshmana. And
the blessed descendant of Raghu hath already made friends with Sugriva,
the king of the monkeys, and is ready to act for thee! And, O timid lady,
entertain thou no fear on account of Ravana, who is censured by the whole
world, for, O daughter, thou art safe from him on account of Nalakuvera's
curse. Indeed, this wretch had been cursed before for his having violated
his daughter-in-law, Rambha. This lustful wretch is not able to violate
any woman by force. Thy husband will soon come, protected by Sugriva and
with the intelligent son of Sumitra in his train, and will soon take thee
away hence! O lady, I have had a most terrible dream of evil omen,
indicating the destruction of this wicked-minded wretch of Pulastya's
race! This night wanderer of mean deeds is, indeed, most wicked and
cruel. He inspireth terror in all by the defects of his nature and the
wickedness of his conduct. And deprived of his senses by Fate, he
challengeth the very gods. In my vision I have seen every indication of
his downfall. I have seen the Ten-headed, with his crown shaven and body
besmeared with oil, sunk in mire, and the next moment dancing on a
chariot drawn by mules. I have seen Kumbhakarna and others, perfectly
naked and with crowns shaven, decked with red wreaths and unguents, and
running towards the southern direction. Vibhishana alone, with umbrella
over his head, and graced with a turban, and with body decked with white
wreaths and unguents, I beheld ascending the summit of the White hill.
And I saw four of his counsellors also, decked with white wreaths and
unguents, ascending the summit of that hill along with him. All this
bodeth that these alone will be saved from the impending terror. The
whole earth with its oceans and seas will be enveloped with Rama's
arrows. O lady, thy husband will fill the whole earth with his fame. I
also saw Lakshmana, consuming all directions (with his arrows) and
ascending on a heap of bones and drinking thereon honey and rice boiled
in milk. And thou, O lady, hast been beheld by me running towards a
northernly direction, weeping and covered with blood and protected by a
tiger! And, O princess of Videha, soon wilt thou find happiness, being
united, O Sita, with thy lord, that descendant of Raghu accompanied by
his brother!' Hearing these words of Trijata, that girl with eyes like
those of a young gazelle, once more began to entertain hopes of a union
with her lord. And when at last those fierce and cruel Pisacha guards
came back, they saw her sitting with Trijata as before."



SECTION CCLXXIX

"Markandeya said, 'And while the chaste Sita was dwelling there afflicted
with melancholy and grief on account of her lord, attired in mean garb,
with but a single jewel (on the marital thread on her wrist), and
incessantly weeping, seated on a stone, and waited upon by Rakshasa
women, Ravana, afflicted by the shafts of the god of desire, came to her
and approached her presence. And inflamed by desire, that conquerer in
battle of the gods, the Danavas, the Gandharvas, the Yakshas, and the
Kimpurushas, attired in celestial robes and possessing handsome features,
decked with jewelled earrings and wearing a beautiful garland and crown,
entered the Asoka woods, like an embodiment of the vernal season. And
dressed with care, Ravana looked like the Kalpa tree in Indra's garden.
But though adorned with every embellishment, that inspired her only with
awe, like a beautified banian in the midst of a cemetery. And that night
wanderer, having approached the presence of that slender-waisted lady,
looked like the planet Saturn in the presence of Rohini. And smitten with
the shafts of the god of the flowery emblem he accosted that fair-hipped
lady then affrighted like a helpless doe, and told her these words, 'Thou
hast, O Sita, shown thy regard for thy lord too much! O thou of delicate
limbs, be merciful unto me. Let thy person be embellished now (by these
maids in waiting). O excellent lady, accept me as thy lord! And, O thou
of the most beautiful complexion, attired in costly robes and ornaments,
take thou the first place among all the women of my household. Many are
the daughters of the celestials and also the Gandharvas that I possess! I
am lord also of many Danava and Daitya ladies! One hundred and forty
millions of Pisachas, twice as many man-eating Rakshasa of terrible deed,
and thrice as many Yaksha do my bidding! Some of these are under the sway
of my brother who is the lord of all treasures. In my drinking hall, O
excellent lady of beautiful thighs, Gandharvas and Apsaras wait on me as
they do on my brother! I am, again, the son of that regenerate Rishi
Visravas himself of high ascetic merit. I am renowned, again, as the
fifth Regent of the Universe! And, O beautiful lady, of food and edibles
and drinks of the very best kind, I have as much as the Lord himself of
the celestials! Let all thy troubles consequent on a life in the woods
cease! O thou of fair hips, be my Queen, as Mandodari herself!' Thus
addressed by him, the beautiful princess of Videha, turning away and
regarding him as something less than a straw, replied unto that wanderer
of the night. And at that time the princess of Videha, that girl of
beautiful hips, had her deep and compact bosom copiously drenched by her
inauspicious tears shed ceaselessly. And she who regarded her husband as
her god, answered that mean wretch, saying, 'By sheer ill-luck it is, O
king of the Rakshasas, that I am obliged to hear such words of grievous
import spoken by thee! Blessed be thou, O Rakshasa fond of sensual
pleasures, let thy heart be withdrawn from me! I am the wife of another,
ever devoted to my husband, and, therefore, incapable of being possessed
by thee! A helpless human being that I am, I cannot be a fit wife for
thee! What joy can be thine by using violence towards an unwilling woman?
Thy father is a wise Brahmana, born of Brahma and equal unto that Lord
himself of the creation! Why dost thou not, therefore, thyself being
equal to a Regent of the Universe, observe virtue? Disgracing thy
brother, that king of the Yakshas, that adorable one who is the friend of
Maheswara himself, that lord of treasures, how is it that thou feelest no
shame?' Having said these words, Sita began to weep, her bosom shivering
in agitation, and covering her neck and face with her garments. And the
long and well-knit braid, black and glossy, falling from the head of the
weeping lady, looked like a black snake. And hearing these cruel words
uttered by Sita, the foolish Ravana, although thus rejected, addressed
Sita once more, saying, 'O lady, let the god having the Makara for his
emblem burn me sorely. I will, however, on no account, O thou of sweet
smiles and beautiful hips, approach thee, as thou art unwilling! What can
I do to thee that still feelest a regard for Rama who is only a human
being and, therefore, our food?' Having said those words unto that lady
of faultless features, the king of the Rakshasa made himself invisible
then and there and went away to the place he liked. And Sita, surrounded
by those Rakshasa women, and treated with tenderness by Trijata,
continued to dwell there in grief."



SECTION CCLXXX

"Markandeya said, 'Meanwhile the illustrious descendant of Raghu, along
with his brother, hospitably treated by Sugriva, continued to dwell on
the breast of the Malyavat hill, beholding every day the clear blue sky.
And one night, while gazing from the mountain-top on the bright moon in
the cloudless sky surrounded by planets and stars and stellar bodies,
that slayer of foes was suddenly awakened (to a remembrance of Sita) by
the cold breezes fragrant with the perfumes of the lily, lotus and other
flowers of the same species. And virtuous Rama, dejected in spirits at
the thought of Sita's captivity in the abode of the Rakshasa, addressed
the heroic Lakshmana in the morning saying, 'Go, Lakshmana and seek in
Kishkindhya that ungrateful king off the monkeys, who understand well his
own interest and is even now indulging in dissipations, that foolish
wretch of his race whom I have installed on a throne and to whom all apes
and monkeys and bears owe allegiance, that fellow for whose sake, O
mighty-armed perpetuator of Raghu's race, Vali was slain by me with thy
help in the wood of Kishkindhya! I regard that worst of monkeys on earth
to be highly ungrateful, for, O Lakshmana, that wretch hath now forgotten
me who am sunk in such distress! I think he is unwilling to fulfil his
pledge, disregarding, from dullness of understanding, one who hath done
him such services! If thou findest him lukewarm and rolling in sensual
joys, thou must then send him, by the path Vali hath been made to follow,
to the common goal of all creatures! If, on the other hand, thou seest
that foremost of monkeys delight in our cause, then, O descendant of
Kakutstha, shouldst thou bring him hither with thee! Be quick, and delay
not!' Thus addressed by his brother, Lakshmana ever attentive to the
behests and welfare of his superiors, set out taking with him his
handsome bow with string and arrows. And reaching the gates of
Kishkindhya he entered the city unchallenged. And knowing him to be
angry, the monkey-king advanced to receive him. And with his wife,
Sugriva the king of the monkeys, with a humble heart, joyfully received
him with due honours. And the dauntless son of Sumitra then told him what
Rama had said. And having heard everything in detail, O mighty monarch,
Sugriva, the king of the monkeys with his wife and servants, joined his
hands, and cheerfully said unto Lakshmana, that elephant among men, these
words: 'I am, O Lakshmana, neither wicked, nor ungrateful, nor destitute
of virtue! Hear what efforts I have made for finding out Sita's place of
captivity! I have despatched diligent monkeys in all directions. All of
them have stipulated to return within a month. They will, O hero, search
the whole earth with her forests and hills and seas, her villages and
towns and cities and mines. Only five nights are wanting to complete that
month, and then thou wilt, with Rama, hear tidings of great joy!'

"Thus addressed by that intelligent king of the monkeys, the high-souled
Lakshmana became appeased, and he in his turn worshipped Sugriva. And
accompanied by Sugriva, he returned to Rama on the breast of the Malyavat
hill. And approaching him, Lakshmana informed him of the beginning
already made in respect of his undertaking. And soon thousands of
monkey-chiefs began to return, after having carefully searched the three
quarters of the earth, viz., the North, the East and the West. But they
that had gone towards the South did not make their appearance And they
that came back represented to Rama, saying that although they had
searched the whole earth with her belt of seas, yet they could not find
either the princess of Videha or Ravana. But that descendant of
Kakutstha's race, afflicted at heart, managed to live yet, resting his
hopes (of hearing Sita's tidings) on the great monkeys that had gone
towards the South.

"After the lapse of two months, several monkeys seeking with haste the
presence of Sugriva, addressed him, saying, 'O king, that foremost of
monkeys, the son of Pavana, as also Angada, the son of Vali, and the
other great monkeys whom thou hadst despatched to search the southern
region, have come back and are pillaging that great and excellent orchard
called Madhuvana, which was always guarded by Vali and which hath been
well-guarded by thee also after him!' Hearing of this act of liberty on
their part, Sugriva inferred the success of their mission, for it is only
servants that have been crowned with success that can act in this way.
And that intelligent and foremost of monkeys communicated his suspicions
to Rama. And Rama also, from this, guessed that the princess of Mithila
had been seen. Then Hanuman and the other monkeys, having refreshed
themselves thus, came towards their king, who was then staying with Rama
and Lakshmana. And, O Bharata, observing the gait of Hanuman and the
colour of his face, Rama was confirmed in the belief that Hanuman had
really seen Sita. Then those successful monkeys with Hanuman at their
head, duly bowed unto Rama and Lakshmana and Sugriva. And Rama then
taking up his bow and quiver, addressed those monkeys, saying, 'Have you
been successful? Will ye impart life unto me? Will ye once more enable me
to reign in Ayodhya after having slain my enemy in battle and rescued the
daughter of Janaka? With the princess of Videha unrescued, and the foe
unslain in battle, I dare not live, robbed of wife and honour!' Thus
addressed by Rama, the son of Pavana, replied unto him, saying, 'I bring
thee good news, O Rama; for Janaka's daughter hath been seen by me.
Having searched the southern region with all its hills, forests, and
mines for some time, we became very weary. At length we beheld a great
cavern. And having beheld it, we entered that cavern which extended over
many Yojanas. It was dark and deep and overgrown with trees and infested
by worms. And having gone a great way through it, we came upon sun-shine
and beheld a beautiful palace. It was, O Raghava, the abode of the Daitya
Maya. And there we beheld a female ascetic named Prabhavati engaged in
ascetic austerities. And she gave us food and drink of various kinds. And
having refreshed ourselves therewith and regained our strength, we
proceeded along the way shown by her. At last we came out of the cavern
and beheld the briny sea, and on its shores, the Sahya, the Malaya and
the great Dardura mountains. And ascending the mountains of Malaya, we
beheld before us the vast ocean. [91] And beholding it we felt sorely
grieved in mind. And dejected in spirits and afflicted with pain and
famishing with hunger, we despaired of returning with our lives. Casting
our eyes on the great ocean extending over many hundreds of Yojanas and
abounding in whales and alligators and other aquatic animals, we became
anxious and filled with grief. We then sat together, resolved to die
there of starvation. And in course of conversation we happened to talk of
the vulture Jatayu. Just then we saw a bird huge as a mountain, of
frightful form, and inspiring terror into every heart, like a second son
of Vinata. [92] And coming upon us unawares for devouring us, he said,
'Who are ye that are speaking thus of my brother Jatayu? I am his elder
brother, by name Sampati, and am the king of birds. Once upon a time, we
two, with the desire of outstripping each other, flew towards the sun. My
wings got burnt, but those of Jatayu were not. That was the last time I
saw my beloved brother Jatayu, the king of vultures! My wings burnt, I
fell down upon the top of this great mountain where I still am!' When he
finished speaking, we informed him of the death of his brother in a few
words and also of this calamity that hath befallen thee! And, O king, the
powerful Sampati heating this unpleasant news from us, was greatly
afflicted and again enquired of us, saying, 'Who is this Rama and why was
Sita carried off and how was Jatayu slain? Ye foremost of monkeys I wish
to hear everything in detail!' We then informed him of everything about
this calamity of thine and of the reason also of our vow of starvation.
That king of birds then urged us (to give up our vow) by these words of
his: 'Ravana is, indeed, known to me. Lanka is his capital. I beheld it
on the other side of the sea in a valley of the Trikuta hills! Sita must
be there. I have little doubt of this!' Hearing these words of his, we
rose up quickly and began, O chastiser of foes, to take counsel of one
another for crossing the ocean! And when none dared to cross it, I,
having recourse to my father, crossed the great ocean which is a hundred
Yojanas in width. And having slain the Rakshasis on the waters, I saw the
chaste Sita within Ravana's harem, observing ascetic austerities, eager
to behold her lord, with matted locks on head, and body besmeared with
filth, and lean, and melancholy and helpless. Recognising her as Sita by
those unusual signs, and approaching that worshipful lady while alone, I
said, 'I am, O Sita, an emissary of Rama and monkey begotten by
Pavana! [93] Desirous of having a sight of thee, hither have I come
travelling through the skies! Protected by Sugriva, that monarch of all
the monkeys, the royal brothers Rama and Lakshmana are in peace! And
Rama, O lady, with Sumitra's son, hath enquired of thy welfare! And
Sugriva also, on account of his friendship (with Rama and Lakshmana)
enquireth of thy welfare. Followed by all the monkeys, thy husband will
soon be here. Confide in me, O adorable lady, I am a monkey and not a
Rakshasa!' Thus addressed by me, Sita seemed to meditate for a moment and
then replied to me, saying, 'From the words of Avindhya I know that thou
art Hanuman! O mighty-armed one, Avindhya is an old and respected
Rakshasa! He told me that Sugriva is surrounded by counsellors like thee.
Thou mayst depart now!' And with these words she gave me this jewel as a
credential. And, indeed, it was by means of this jewel that the faultless
Sita had been able to support her existence. And the daughter of Janaka
further told me as a token from her, that by thee, O tiger among men, a
blade of grass (inspired with Mantras and thus converted into a fatal
weapon) had once been shot at a crow while ye were on the breast of the
mighty hill known by the name of Chitrakuta! And this she said as
evidence of my having met her and hers being really the princess of
Videha. I then caused myself to be seized by Ravana's soldiers, and then
set fire to the city of Lanka!'"



SECTION CCLXXXI

"Markandeya said, 'It was on the breast of that very hill where Rama was
seated with those foremost of monkeys that great monkey chiefs at the
command of Sugriva, began to flock together. The father-in-law of Vali,
the illustrious Sushena, accompanied by a thousand crores of active apes,
came to Rama. And those two foremost of monkeys endued with mighty
energy, viz., Gaya and Gavakshya, each accompanied by a hundred crores of
monkeys, showed themselves there. And, O king, Gavakshya also of terrible
mien and endued with a bovine tail, showed himself there, having
collected sixty thousand crores of monkeys. And the renowned
Gandhamadana, dwelling on the mountains of the same name, collected a
hundred thousand crores of monkeys. And the intelligent and mighty monkey
known by the name of Panasa mustered together fifty-two crores of
monkeys. [94] And that foremost and illustrious of monkeys named
Dadhimukha of mighty energy mustered a large army of monkeys possessed of
terrible prowess. And Jamvuvan showed himself there with a hundred
thousand crores of black bears of terrible deeds and faces having the
Tilaka mark. [95] And these and many other chiefs of monkey-chiefs,
countless in number, O king, came there for aiding Rama's cause. And
endued with bodies huge as mountain-peaks and roaring like lions, loud
was the uproar that was heard there made by those monkeys running
restlessly from place to place. And some of them looked like
mountain-peaks, and some looked like buffaloes. And some were of the hue
of autumnal clouds and the faces of some were red as vermillion. And some
rose high, and some fell down, and some cut capers, and some scattered
the dust, as they mustered together from various directions. And that
monkey army, vast as the sea at full tide, encamped there at Sugriva's
bidding. And after those foremost of monkeys had mustered from every
direction, the illustrious descendant of Raghu, with Sugriva by his side,
set out in an auspicious moment of a very fair day under a lucky
constellation, accompanied by that host arrayed in order of battle, as if
for the purpose of destroying all the worlds. And Hanuman, the son of the
Wind-god, was in the van of that host, while the rear was protected by
the fearless son of Sumitra. And surrounded by the monkey-chiefs, those
princes of Raghu's house with fingers cased in guana skin, shone, as they
went, like the Sun and the Moon in the midst of the planets. And that
monkey host armed with stones and Sala and Tala trees, looked very much
like a far-extending field of corn under the morning sun. And that mighty
army, protected by Nala and Nila and Angada and Kratha and Mainda and
Dwivida, marched forth for achieving the purpose of Raghava. And
encamping successively, without interruption of any kind, on wide and
healthy tracts and valleys abounding with fruits and roots and water and
honey and meat, the monkey host at last reached the shores of the briny
sea. And like unto a second ocean, that mighty army with its countless
colours, having reached the shores of sea, took up its abode there. Then
the illustrious son of Dasaratha, addressing Sugriva amongst all those
foremost monkeys, spoke unto him these words that were suited to the
occasion, 'This army is large. The ocean also is difficult to cross. What
contrivance, therefore, commends itself to thee for crossing the ocean?'
At these words, many vain-glorious monkeys answered, 'We are fully able
to cross the sea.' This answer, however, was not of much use, as all
could not avail of that means. Some of the monkeys proposed to cross the
sea in boats, and some in rafts of various kinds. Rama, however,
conciliating them all, said, 'This cannot be. 'The sea here is a full
hundred Yojanas in width. All the monkeys, ye heroes, will not be able to
cross it. This proposal, therefore, that ye have made, is not consonant
to reason. Besides we have not the number of boats necessary for carrying
all our troops. How, again, can one like us raise such obstacles in the
way of the merchants? Our army is very large. The foe wilt make a great
havoc if a hole is detected. Therefore, to cross the sea in boats and
rafts doth not recommend itself to me. I will, however, pray to the Ocean
for the necessary means. Foregoing food, I will lie down on the shore. He
will certainly show himself to me. If, however, he doth not show himself,
I will chastise him then by means of my great weapons that are more
blazing than fire itself and are incapable of being baffled!' Having said
these words, both Rama and Lakshmana touched water [96] and duly laid
themselves down on a bed of kusa grass on the seashore. The divine and
illustrious Ocean then that lord of male and female rivers, surrounded by
aquatic animals, appeared unto Rama in a vision. And addressing Rama in
sweet accents, the genius of the Ocean, surrounded by countless mines of
gems, said, 'O son of Kausalya, tell me what aid, O bull among men, I am
to render thee! I also have sprung from the race of Ikshwaku [97] and am,
therefore, a relative of thine!' Rama replied unto him, saying, 'O lord
of rivers, male and female, I desire thee to grant me a way for my
troops, passing along which I may slay the Ten-headed (Ravana), that
wretch of Pulastya's race! If thou dost not grant the way I beg of thee,
I will then dry thee up by means of my celestial arrows inspired with
mantras!' And hearing these words of Rama, the genius of Varuna's abode,
joining his hands, answered in great affliction, 'I do not desire to put
any obstacle in thy way. I am no foe of thine! Listen, O Rama, to these
words, and having listened, do what is proper! If, at thy command, I get
a way for the passage of thy army, others then, from strength of their
bows, will command me to do the same! In thy army there is a monkey of
the name of Nala, who is a skilful mechanic. And endued with great
strength, Nala is the son of Tashtri, the divine artificer of the
Universe. And whether it is wood, or grass or stone, that he will throw
into my waters, I will support the same on my surface, and thus wilt thou
have a bridge (over which to pass)!' And having said these words, the
genius of the Ocean disappeared. And Rama awaking, called Nala unto him
and said, 'Build thou a bridge over the sea! Thou alone, I am sure, art
able to do it!' And it was by this means that the descendant of
Kakutstha's race caused a bridge to be built that was ten Yojanas in
width and a hundred Yojanas in length. And to this day that bridge is
celebrated over all the world by the name of Nala's bridge. And having
completed that bridge, Nala, of body huge as a hill, came away at the
command of Rama.

"And while Rama was on this side of the ocean, the virtuous Vibhishana,
the brother of the king of the Rakshasas accompanied by four of his
counsellors, came unto Rama. And the high-souled Rama received him with
due welcome. Sugriva, however, feared, thinking he might be a spy. The
son of Raghu, meanwhile perfectly satisfied (with Vibhishana) in
consequence of the sincerity of his exertions and the many indications of
his good conduct, worshipped him with respect. And he also installed
Vibhishana in the sovereignty of all the Rakshasas and made him his own
junior counsellor, and a friend of Lakshmana's. And it was under
Vibhishana's guidance, O king, that Rama with all his troops crossed the
great ocean by means of that bridge in course of a month. And having
crossed the ocean and arrived at Lanka, Rama caused its extensive and
numerous gardens to be devastated by his monkeys. And while Rama's troops
were there, two of Ravana's counsellors and officers, named Suka and
Sarana, who had come as spies, having assumed the shape of monkeys, were
seized by Vibhishana. And when those wanderers of the night assumed their
real Rakshasa forms, Rama showed them his troop and dismissed them
quietly. And having quartered his troops in those woods that skirted the
city, Rama then sent the monkey Angada with great wisdom as his envoy to
Ravana."



SECTION CCLXXXII

"Markandeya said, 'Having quartered his army in those groves abounding
with food and water and with fruits and roots, the descendant of
Kakutstha began to watch over them with care. Ravana, on the other hand,
planted in his city many appliances constructed according to the rules of
military science. And his city, naturally impregnable on account of its
strong ramparts and gate-ways, had seven trenches, that were deep and
full of water to the brim and that abounded with fishes and sharks and
alligators, made more impregnable still by means of pointed stakes of
Khadira wood. And the ramparts, heaped with stones, were made impregnable
by means of catapults. And the warriors (who guarded the walls) were
armed with earthen pots filled with venomous snakes, and with resinous
powders of many kinds. And they were also armed with clubs, and
fire-brands and arrows and lances and swords and battle-axes. And they
had also Sataghnis [98] and stout maces steeped in wax. [99] And at all the
gates of the city were planted movable and immovable encampments manned
by large numbers of infantry supported by countless elephants and horses.
And Angada, having reached one of the gates of the city, was made known
to the Rakshasas. And he entered the town without suspicion or fear. And
surrounded by countless Rakshasas, that hero in his beauty looked like
the Sun himself in the midst of masses of clouds. And having approached
the hero of Pulastya's race in the midst of his counsellors, the eloquent
Angada saluted the king and began to deliver Rama's message in these
words, 'That descendant of Raghu, O king, who ruleth at Kosala and whose
renown hath spread over the whole world, sayeth unto thee these words
suited to the occasion. Accept thou that message and act according to it!
Provinces and towns, in consequence of their connection with sinful kings
incapable of controlling their souls, are themselves polluted and
destroyed. By the violent abduction of Sita, thou alone hast injured me!
Thou, however, wilt become the cause of death to many unoffending
persons. Possessed of power and filled with pride, thou hast, before
this, slain many Rishis living in the woods, and insulted the very gods.
Thou hast slain also many great kings and many weeping women. For those
transgressions of thine, retribution is about to overtake thee! I will
slay thee with thy counsellors. Fight and show thy courage! [100] O
wanderer of the night, behold the power of my bow, although I am but a
man! Release Sita, the daughter of Janaka! If thou dost not release her,
I shall make the Earth divested of all Rakshasas with my keen-edged
arrows!' Hearing these defiant words of the enemy, king Ravana bore them
ill, becoming senseless with wrath. And thereupon four Rakshasas skilled
in reading every sign of their master, seized Angada like four hawks
seizing a tiger. With those Rakshasas, however, holding him fast by his
limbs, Angada leaped upwards and alighted on the palace terrace. And as
he leaped up with a great force, those wanderers of the night fell down
the earth, and bruised by the violence of the fall, had their ribs
broken. And from the golden terrace on which he had alighted, he took a
downward leap. And overleaping the walls of Lanka, he alighted to where
his comrades were. And approaching the presence of the lord of Kosala and
informing him of everything, the monkey Angada endued with great energy
retired to refresh himself, dismissed with due respect by Rama.

The descendant of Raghu then caused the ramparts of Lanka to be broken
down by a united attack of all those monkeys endued with the speed of the
wind. Then Lakshmana, with Vibhishana and the king of the bears marching
in the van, blew up the southern gate of the city that was almost
impregnable. Rama then attacked Lanka with a hundred thousand crores of
monkeys, all possessed of great skill in battle, and endued with reddish
complexions like those of young camels. And those crores of greyish bears
with long arms, and legs and huge paws, and generally supporting
themselves on their broad haunches, were also urged on to support the
attack. And in consequence of those monkeys leaping up and leaping down
and leaping in transverse directions, the Sun himself, his bright disc
completely shaded, became invisible for the dust they raised. And the
citizens of Lanka beheld the wall of their town assume all over a tawny
hue, covered by monkeys of complexions yellow as the ears of paddy, and
grey as Shirisha flowers, and red as the rising Sun, and white as flax or
hemp. And the Rakshasas, O king, with their wives and elders, were struck
with wonders at that sight. And the monkey warriors began to pull down
pillars made of precious stones and the terraces and tops of palatial
mansions. And breaking into fragments the propellers of catapults and
other engines, they began to cast them about in all directions. And
taking up the Sataghnis along with the discs, the clubs, and stones, they
threw them down into the city with great force and loud noise. And
attacked thus by the monkeys, those Rakshasas that had been placed on the
walls to guard them, fled precipitately by hundreds and thousands.

"Then hundreds of thousands of Rakshasas, of terrible mien, and capable
of assuming any form at will, came out at the command of the king. And
pouring a perfect shower of arrows and driving the denizens of the
forest, those warriors, displaying great prowess, adorned the ramparts.
And soon those wanderers of the night, looking like masses of flesh, and
of terrible mien, forced the monkeys to leave the walls. And mangled by
the enemies' lances, numerous monkey-chiefs fell down from the ramparts,
and crushed by the falling columns and gate-ways, numerous Rakshasas also
fell down to rise no more. And the monkeys and the brave Rakshasas that
commenced to eat up the foe, struggled, seizing one another by the hair,
and mangling and tearing one another with their nails and teeth. And the
monkeys and the Rakshasas roared and yelled frightfully, and while many
of both parties were slain and fell down to rise no more, neither side
gave up the contest. And Rama continued all the while to shower a thick
downpour of arrows like the very clouds. And the arrows he shot,
enveloping Lanka, killed large numbers of Rakshasas. And the son of
Sumitra, too, that mighty bowman incapable of being fatigued in battle,
naming particular Rakshasas stationed on the ramparts, slew them with his
clothyard shafts. And then the monkey host, having achieved success was
withdrawn at the command of Rama, after it had thus pulled down the
fortifications of Lanka and made all objects within the city capable of
being aimed at by the besieging force."



SECTION CCLXXXIII

"Markandeya said, 'And while those troops (thus withdrawn) were reposing
themselves in their quarters, many little Rakshasas and Pisachas owning
Ravana as their leader, penetrated amongst them. And among these were
Parvana, Patana, Jambha, Khara, Krodha-vasa, Hari, Praruja, Aruja and
Praghasa, and others. And as these wicked ones were penetrating (the
monkey host) in their invisible forms, Vibhishana, who had the knowledge
thereof, broke the spell of their invisibility. And once seen, O king, by
the powerful and long-leaping monkeys, they were all slain and prostrated
on the earth, deprived of life. And unable to endure this, Ravana marched
out at the head of his troops. And surrounded by his terrible army of
Rakshasas and Pisachas, Ravana who was conversant with the rules of
warfare like a second Usanas invested the monkey host, having disposed
his troops in that array which is named after Usanas himself. And
beholding Ravana advancing with his army disposed in that array, Rama,
following the mode recommended by Vrihaspati, disposed his troops in
counter array for opposing that wanderer of the night. And coming up
quickly, Ravana began to fight with Rama. And Lakshmana singled out
Indrajit, and Sugriva singled out Virupakshya, and Nikharvata fought with
Tara, and Nala with Tunda, and Patusa with Panasa. And each warrior,
advancing up to him whom he regarded as his match, began to fight with
him on that field of battle, relying on the strength of his own arms, and
that encounter, so frightful to timid persons, soon became terrible and
fierce like that between the gods and the Asuras in the days of old. And
Ravana covered Rama with a shower of darts and lances and swords, and
Rama also afflicted Ravana with his whetted arrows of iron furnished with
the sharpest points, and in the same way Lakshmana smote the contending
Indrajit with arrows capable of penetrating into the most vital parts and
Indrajit also smote Sumitra's son with an arrowy shower. And Vibhishana
showered upon Prahasta and Prahasta showered upon Vibhishana, without any
regard for each other a thick downpour of winged arrows furnished with
the sharpest points. And thus between those mighty warriors there came
about an encounter of celestial weapons of great force, at which the
three worlds with their mobile and immobile creatures were sorely
distressed."



SECTION CCLXXXIV

"Markandeya said, "Then Prahasta, suddenly advancing up to Vibhishana and
uttering a loud yell, struck him with his mace. But though struck with
that mace of terrible force, the mighty-armed Vibhishana of great wisdom,
without wavering in the least, stood still as the mountains of Himavat.
Then Vibhishana, taking up a huge and mighty javelin furnished with a
hundred bells, inspired it with mantras and hurled it at the head of his
adversary. And by the impetuosity of that weapon rushing with the force
of the thunderbolt, Prahasta's head was severed off, and he thereupon
looked like a mighty tree broken by the wind. And beholding that wanderer
of the night, Prahasta, thus slain in battle, Dhumraksha rushed with
great impetuosity against the monkey-host. And beholding the soldiers of
Dhumraksha, looking like the clouds and endued with terrible mien,
advancing up towards them, the monkey-chief suddenly broke and fled. And
seeing those foremost of monkeys suddenly give way, that tiger among
monkeys, Hanuman, the son of Pavana, began to advance. And beholding the
son of Pavana staying still on the field of battle, the retreating
monkeys, O king, one and all quickly rallied. Then mighty and great and
fearful was the uproar that arose there in consequence of the warriors of
Rama and Ravana rushing against each other. And in that battle which
raged terribly the field soon became miry with blood. And Dhumraksha
afflicted the monkey-host with volleys of winged shafts. Then that
vanquisher of foes, Hanuman, the son of Pavana, quickly seized that
advancing leader of the Rakshasa. And the encounter that took place
between that monkey and the Rakshasa hero, is desirous of defeating the
other, was fierce and terrible, like that of Indra and Prahlada (in days
of yore). And the Rakshasa struck the monkey with his maces and spiked
clubs while the monkey struck the Rakshasa with trunks of trees unshorn
of their branches. Then Hanuman, the son of Pavana, slew in great wrath
that Rakshasa along with his charioteer and horses and broke his chariot
also into pieces. And beholding Dhumraksha, that foremost of Rakshasa,
thus slain, the monkeys, abandoning all fear, rushed against the Rakshasa
army with great valour. And slaughtered in large numbers by the
victorious and powerful monkeys, the Rakshasas became dispirited and fled
in fear to Lanka. And the surviving wreck of the Rakshasa army, having
reached the city, informed king Ravana of everything that had happened.
And hearing from them that Prahasta and that mighty archer Dhumraksha,
had both, with their armies, been slain by the powerful monkeys, Ravana
drew a deep sigh and springing up from his excellent seat, said,--the
time is come for Kumbhakarna to act.--And having said this, he awake, by
means of various loud-sounding instruments, his brother Kumbhakarna from
his deep and prolonged slumbers. And having awaked him with great
efforts, the Rakshasa king, still afflicted with anxiety, addressed the
mighty Kumbhakarna and said unto him when seated at his ease on his bed,
having perfectly recovered consciousness and self-possession, these
words, 'Thou, indeed, art happy, O Kumbhakarna, that canst enjoy profound
and undisturbed repose, unconscious of the terrible calamity that hath
overtaken us! Rama with his monkey host hath crossed the Ocean by a
bridge and disregarding us all is waging a terrible war (against us). I
have stealthily brought away his wife Sita, the daughter of Janaka. and
it is to recover her that he hath come hither, after having made a bridge
over the great Ocean. Our great kinsmen also, Prahasta and others, have
already been slain by him. And, O scourge of thy enemies, there is not
another person, save thee, that can slay Rama! Therefore, O warrior,
putting on thy armour, do thou set out this day for the purpose of
vanquishing Rama and his followers! The two younger brothers of Dushana,
viz., Vajravega and Promathin, will join thee with their forces!' And
having said this unto the mighty Kumbhakarna. the Rakshasa king gave
instructions to Vajravega and Promathin as to what they should do. And
accepting his advice, those two warlike brothers of Dushana quickly
marched out of the city, preceded by Kumbhakarna."



SECTION CCLXXXV

"Markandeya said, "Then Kumbhakarna set out from the city, accompanied by
his followers. And soon he beheld the victorious monkey troops encamped
before him. And passing them by with the object of seeking out Rama, he
beheld the son of Sumitra standing at his post, bow in hand. Then the
monkey warriors, speedily advancing towards him, surrounded him on all
sides. And then they commenced to strike him with numberless large trees.
And many amongst them fearlessly began to tear his body with their nails.
And those monkeys began to fight with him in various ways approved by the
laws of warfare. And they soon overwhelmed that chief of the Rakshasas
with a shower of terrible weapons of various kinds. And attacked by them
thus, Kumbhakarna only laughed at them and began to eat them up. And he
devoured those foremost of monkeys known by the name of Chala, and
Chandachala, and Vajravahu. And beholding that fearful act of the
Rakshasa, other monkeys were frightened and set forth a loud wail of
fear. And hearing the screams of those monkey-leaders, Sugriva boldly
advanced towards Kumbhakarna. And that high-souled king of the monkeys
swiftly approaching the Rakshasa, violently struck him on the head with
the trunk of a Sala tree. And though the high-souled Sugriva always
prompt in action broke that Sala tree on the head of Kumbhakarna, he
failed to make any impression on that Rakshasa. And then, as if roused
from his torpor by that blow, Kumbhakarna stretching forth his arms
seized Sugriva by main force. And beholding Sugriva dragged away by the
Rakshasa, the heroic son of Sumitra, that delighter of his friends,
rushed towards Kumbhakarna. And that slayer of hostile heroes, Lakshmana,
advancing towards Kumbhakarna, discharged at him an impetuous and mighty
arrow furnished with golden wings. And that arrow, cutting through his
coat of mail and penetrating into his body, passed through it outright
and struck into the earth, stained with the Rakshasa's blood. Kumbhakarna
then, having his breast thus bored through, released the king of monkeys.
And taking up a huge mass of stone as his weapon, the mighty warrior
Kumbhakarna then rushed towards the son of Sumitra, aiming it at him. And
as the Rakshasa rushed towards him, Lakshmana cut off his upraised arms
by means of a couple of keen-edged shafts furnished with heads resembling
razors. But as soon as the two arms of the Rakshasa were thus cut off,
double that number of arms soon appeared on his person. Sumitra's son,
however, displaying his skill in weapon, soon by means of similar arrows
cut off those arms also, each of which had seized a mass of stone. At
this, that Rakshasa assumed a form enormously huge and furnished with
numerous heads and legs and arms. Then the son of Sumitra rived, with a
Brahma weapon, that warrior looking like an assemblage of hill. And rent
by means of that celestial weapon, that Rakshasa fell on the field of
battle like a huge tree with spreading branches suddenly consumed by
heaven's thunderbolt. And beholding Kumbhakarna endued with great
activity and resembling the Asura Vritra himself, deprived of life and
prostrated on the field of battle, the Rakshasa warriors fled in fear.
And beholding the Rakshasa warriors running away from the field of
battle, the younger brother of Dushana, rallying them, rushed in great
wrath upon the son of Sumitra. Sumitra's son, however, with a loud roar,
received with his winged shafts both those wrathful warriors, Vajravega
and Promathin, rushing towards him. The battle then, O son of Pritha,
that took place between those two younger brothers of Dushana on the one
hand and the intelligent Lakshmana on the other, was exceedingly furious
and made the bristles of the spectators stand on end. And Lakshmana
overwhelmed the two Rakshasas with a perfect shower of arrows. And those
two Rakshasa heroes, on the other hand, both of them excited with fury,
covered Lakshmana with an arrowy hail. And that terrible encounter
between Vajravega and Promathin and the mighty-armed Lakshmana lasted for
a short while. And Hanumana, the son of Pavana, taking up a mountain
peak, rushed towards one of the brothers, and with that weapon took the
life of the Rakshasa Vajravega. And that mighty monkey, Nala, also, with
a large mass of rock, crushed Promathin, that other younger brother of
Dushana. The deadly struggle, however, between the soldiers of Rama and
Ravana, rushing against one another, instead of coming to an end even
after this, raged on as before. And hundreds of Rakshasas were slain by
the denizens of the forest, while many of the latter were slain by the
former. The loss, however, in killed, of the Rakshasas was far greater
than that of the monkeys.



SECTION CCLXXXVI

"Markandeya said, 'Learning that Kumbhakarna had with his followers,
fallen in battle as also that great warrior Prahasta, and Dhumraksha too
of mighty energy, Ravana then addressed his heroic son Indrajit saying,
'O slayer of foes, slay thou in battle Rama and Sugriva and Lakshmana. My
good son, it was by thee that this blazing fame of mine had been acquired
by vanquishing in battle that wielder of the thunderbolt, the
thousand-eyed Lord of Sachi! Having the power of appearing and vanishing
at thy will, slay thou, O smiter of foes, my enemies by means, O thou
foremost of all wielders of weapons, of thy celestial arrows received as
boons (from the gods)! Rama and Lakshmana and Sugriva are incapable of
enduring the bare touch of thy weapons. What shall I say, therefore, of
their followers? That cessation of hostilities which could not be brought
about by either Prahasta or Kumbhakarna in battle, be it thine, O
mighty-armed one, to bring about! Slaying my enemies with all their army
by means of thy keen-edged shafts, enhance my joy to-day, O son, as thou
didst once before by vanquishing Vasava!' Thus addressed by him. Indrajit
said--So be it,--and encased in mail he quickly ascended his chariot, and
proceeded, O king, towards the field of battle. And then that bull
amongst Rakshasas loudly announcing his own name, challenged Lakshmana
endued with auspicious marks, to a single combat. And Lakshmana, thus
challenged, rushed towards that Rakshasa, with his bow and arrows, and
striking terror into his adversary's heart by means of the flapping of
his bow-string on the leathern case of his left hand. And the encounter
that took place between those warriors that defied each other's prowess
and each of whom was desirous of vanquishing the other, and both of whom
were conversant with celestial weapons, was terrible in the extreme. But
when the son of Ravana found that he could not by his arrows gain any
advantage over his adversary, that foremost of mighty warriors mustered
all his energy. And Indrajit then began to hurl at Lakshmana with great
force numberless javelins. The son of Sumitra, however, cut them into
fragments by means of his own keen-edged arrows. And those javelins, thus
cut into pieces by the keen-edged arrows of Lakshmana, dropped down upon
the ground. Then the handsome Angada, the son of Vali, taking up a large
tree, rushed impetuously at Indrajit and struck him with it on the head.
Undaunted at this, Indrajit of mighty energy sought to smite Angada with
a lance. Just at that juncture, however, Lakshmana cut into pieces the
lance taken up by Ravana's son. The son of Ravana then took up a mace and
struck on the left flank that foremost of monkeys, the heroic Angada who
was then staying close beside him. Angada, the powerful son of Vali,
little recking that stroke, hurled at Indrajit a mighty Sal stem. And
hurled in wrath by Angada for the destruction of Indrajit, that tree, O
son of Pritha, destroyed Indrajit's chariot along with his horses and
charioteer. And thereupon jumping from his horseless and driverless car,
the son of Ravana disappeared from sight, O king, by aid of his powers of
illusion. And beholding that Rakshasa, abundantly endued with powers of
illusion, disappear so suddenly, Rama proceeded towards that spot and
began to protect his troops with care. Indrajit, however, with arrows,
obtained as boons from the gods, began to pierce both Rama and mighty
Lakshmana in every part of their bodies. Then the heroic Rama and
Lakshmana both continued to contend with their arrows against Ravana's
son who had made himself invisible by his powers of illusion. But
Indrajit continued to shower in wrath all over those lions among men his
keen-edged shafts by hundreds and thousands. And seeking that invisible
warrior who was ceaselessly showering his arrows, the monkeys penetrated
into every part of the firmament, armed with huge masses of stone. Them
as well as the two brothers, however, the invisible Rakshasa began to
afflict with his shafts. Indeed, the son of Ravana, concealing himself by
his powers of illusion, furiously attacked the monkey host. And the
heroic brothers Rama and Lakshmana, pierced all over with arrows, dropped
down on the ground like the Sun and the Moon fallen down from the
firmament.'"



SECTION CCLXXXVII

"Markandeya said, 'Beholding both the brothers Rama and Lakshmana
prostrate on the ground, the son of Ravana tied them in a net-work of
those arrows of his which he had obtained as boons. And tied by Indrajit
on the field of battle by means of that arrowy net, those heroic tigers
among men resembled a couple of hawks immured in a cage. And beholding
those heroes prostrate on the ground pierced with hundreds of arrows,
Sugriva with all the monkeys stood surrounding them on all sides. And the
king of the monkeys stood there, accompanied by Sushena and Mainda and
Dwivida, and Kumuda and Angada and Hanuman and Nila and Tara and Nala.
And Vibhishana, having achieved success in another part of the field,
soon arrived at that spot, and roused those heroes from insensibility,
awakening them by means of the weapon called, Prajna. [101] Then Sugriva
soon extracted the arrows from their bodies. And by means of that most
efficacious medicine called the Visalya [102], applied with celestial
mantras, those human heroes regained their consciousness. And the arrow
having been extracted from their bodies, those mighty warriors in a
moment rose from their recumbent posture, their pains and fatigue
thoroughly alleviated. And beholding Rama the descendant of Ikshwaku's
race, quite at his ease, Vibhishana, O son of Pritha, joining his hands;
told him these words, 'O chastiser of foes, at the command of the king of
the Guhyakas, a Guhyaka hath come from the White mountains, bringing with
him his water! [103] O great king, this water is a present to thee from
Kuvera, so that all creatures that are invisible may, O chastiser of
foes, become visible to thee! This water laved over the eyes will make
every invisible creature visible to thee, as also to any other person to
whom thou mayst give it!'--Saying--So be it,--Rama took that sacred
water, and sanctified his own eyes therewith. And the high-minded
Lakshmana also did the same. And Sugriva and Jambuvan, and Hanuman and
Angada, and Mainda and Dwivida, and Nila and many other foremost of the
monkeys, laved their eyes with that water. And thereupon it exactly
happened as Vibhishana had said, for, O Yudhishthira, soon did the eyes
of all these became capable of beholding things that could not be seen by
the unassisted eye!

"Meanwhile, Indrajit, after the success he had won, went to his father.
And having informed him of the feats he had achieved, he speedily
returned to the field of battle and placed himself at the van of his
army. The son of Sumitra then, under Vibhishana's guidance, rushed
towards that wrathful son of Ravana coming back, from desire of battle,
to lead the attack. And Lakshmana, excited to fury and receiving a hint
from Vibhishana, and desiring to slay Indrajit who had not completed his
daily sacrifice, smote with his arrows that warrior burning to achieve
success. And desirous of vanquishing each other, the encounter that took
place between them was exceedingly wonderful like that (in days of yore)
between the Lord of celestials and Prahrada. And Indrajit pierced the son
of Sumitra with arrows penetrating into his very vitals. And the son of
Sumitra also pierced Ravana's son with arrows of fiery energy. And
pierced with Lakshmana's arrows, the son of Ravana became senseless with
wrath. And he shot at Lakshmana eight shafts fierce as venomous snakes.
Listen now, O Yudhishthira, as I tell thee how the heroic son of Sumitra
then took his adversary's life by means of three winged arrows possessed
of the energy and effulgence of fire! With one of these, he severed from
Indrajit's body that arm of his enemy which had grasped the bow. With the
second he caused that other arm which had held the arrows, to drop down
on the ground. With the third that was bright and possessed of the
keenest edge, he cut off his head decked with a beautiful nose and bright
with ear-rings. And shorn of arms and head, the trunk became fearful to
behold. And having slain the foe thus, that foremost of mighty men then
slew with his arrows the charioteer of his adversary. And the horses then
dragged away the empty chariot into the city. And Ravana then beheld that
car without his son on it. And hearing that his son had been slain,
Ravana suffered his heart to be overpowered with grief. And under the
influence of extreme grief and affliction, the king of the Rakshasas
suddenly cherished the desire of killing the princess of Mithila. And
seizing a sword, the wicked Rakshasa hastily ran towards that lady
staying within the Asoka wood longing to behold her lord. Then Avindhya
beholding that sinful purpose of the wicked wretch, appeased his fury.
Listen, O Yudhishthira, to the reasons urged by Avindhya! That wise
Rakshasa said, 'Placed as thou art on the blazing throne of an empire, it
behoveth thee not to slay a woman! Besides, this woman is already slain,
considering that she is a captive in thy power! I think, she would not be
slain if only her body were destroyed. Slay thou her husband! He being
slain, she will be slain too! Indeed, not even he of an hundred
sacrifices (Indra) is thy equal in prowess! The gods with Indra at their
head, had repeatedly been affrighted by thee in battle!' With these and
many other words of the same import, Avindhya succeeded in appeasing
Ravana. And the latter did, indeed, listen to his counsellor's speech.
And that wanderer of the night, then, resolved to give battle himself
sheathed his sword, and issued orders for preparing his chariot.'"



SECTION CCLXXXVIII

"Markandeya said, The Ten-necked (Ravana), excited to fury at the death
of his beloved son, ascended his car decked with gold and gems. And
surrounded by terrible Rakshasas with various kinds of weapons in their
hands, Ravana rushed towards Rama, fighting with numerous monkey-chief.
And beholding him rushing in wrath towards the monkey army, Mainda and
Nila and Nala and Angada, and Hanuman and Jamvuman, surrounded him with
all their troops. And those foremost of monkeys and bears began to
exterminate with trunks of trees, the soldiers of the Ten-necked
(Ravana), in his every sight. And beholding the enemy slaughtering his
troops, the Rakshasa king, Ravana, possessed of great powers of illusion,
began to put them forth. And forth from his body began to spring hundreds
and thousands of Rakshasas armed with arrows and lances and double-edged
swords in hand. Rama, however, with a celestial weapon slew all those
Rakshasas. The king of the Rakshasas then once more put forth his prowess
of illusion. The Ten-faced, producing from his body numerous warriors
resembling, O Bharata, both Rama and Lakshmana, rushed towards the two
brothers. And then those Rakshasas, hostile to Rama and Lakshmana and
armed with bows and arrows, rushed towards Rama, and beholding that power
of illusion put forth by the king of Rakshasas, that descendant of
Ikshwaku's race, the son of Sumitra, addressed Rama in these heroic
words, 'Slay those Rakshasas, those wretches with forms like thy own!'
And Rama, thereupon slew those and other Rakshasas of forms resembling
his own. And that time Matali, the charioteer of Indra, approached Rama
on the field of battle, with a car effulgent as the Sun and unto which
were yoked horses of a tawny hue. And Matali said, 'O son of Kakutstha's
race, this excellent and victorious car, unto which have been yoked this
pair of tawny horses, belonging to the Lord of celestials! It is on this
excellent car, O tiger among men, that Indra hath slain in battle
hundreds of Daityas and Danavas! Therefore, O tiger among men, do thou,
riding on the car driven by me, quickly slay Ravana in battle! Do not
delay in achieving this!' Thus addressed by him, the descendant of
Raghu's race, however, doubted the truthful words of Matali, thinking
this is another illusion produced by the Rakshasas--Vibhishana then
addressed him saying, 'This, O tiger among men, is no illusion of the
wicked Ravana! Ascend thou this chariot quickly, for this, O thou of
great effulgence, belongeth to Indra!' The descendant of Kakutstha then
cheerfully said unto Vibhishana, 'So be it', and riding on that car,
rushed wrathfully upon Ravana. And when Ravana, too, rushed against his
antagonist, a loud wail of woe was set up by the creatures of the Earth,
while the celestials in heaven sent forth a leonine roar accompanied by
beating of large drums. The encounter then that took place between the
Ten-necked Rakshasa and that prince of Raghu's race, was fierce in the
extreme. Indeed, that combat between them hath no parallel elsewhere. And
Rakshasa hurled at Rama a terrible javelin looking like Indra's
thunderbolt and resembling a Brahmana's curse on the point of
utterance. [104] Rama, however, quickly cut into fragments that javelin by
means of his sharp arrows. And beholding that most difficult feat, Ravana
was struck with fear. But soon his wrath was excited and the Ten-necked
hero began to shower on Rama whetted arrows by thousands and tens of
thousands and countless weapons of various kinds, such as rockets and
javelins and maces and battle-axes and darts of various kinds and
Shataghnis and whetted shafts. And beholding that terrible form of
illusion displayed by the Ten-necked Rakshasa, the monkeys fled in fear
in all directions. Then the descendant of Kakutstha, taking out of his
quiver an excellent arrow furnished with handsome wings and golden
feathers and a bright and beautiful head, fixed it on the bow with
Brahmastra mantra. And beholding that excellent arrow transformed by
Rama, with proper mantras into a Brahma weapon, the celestials and the
Gandharvas with Indra at their head, began to rejoice. And the gods and
the Danavas and the Kinnaras were led by the display of that Brahma
weapon to regard the life of their Rakshasa foe almost closed. Then Rama
shot that terrible weapon of unrivalled energy, destined to compass
Ravana's death, and resembling the curse of a Brahmana on the point of
utterance. And as soon, O Bharata, as that arrow was shot by Rama from
his bow drawn to a circle, the Rakshasa king with his chariot and
charioteer and horses blazed up, surrounded on all sides by a terrific
fire. And beholding Ravana slain by Rama of famous achievements, the
celestials, with the Gandharvas and the Charanas, rejoiced exceedingly.
And deprived of universal dominion by the energy of the Brahma weapon,
the five elements forsook the illustrious Ravana. And were consumed by
the Brahma weapon, the physical ingredients of Ravana's body. His flesh
and blood were all reduced to nothingness,--so that the ashes even could
not be seen.'"



SECTION CCLXXXIX

"Markandeya said, 'Having slain Ravana, that wretched king of the
Rakshasas and foe of the celestials, Rama with his friends and Sumitra's
son rejoiced exceedingly. And after the Ten-necked (Rakshasa) hath been
slain, the celestials with the Rishis at their head, worshipped Rama of
mighty arms, blessing and uttering the word Jaya repeatedly. And all the
celestials and the Gandharvas and the denizens of the celestial regions
gratified Rama of eyes like lotus leaves, with hymns and flowery showers.
And having duly worshipped Rama, they all went away to those regions
whence they had come. And, O thou of unfading glory, the firmament at
that time looked as if a great festival was being celebrated.

"And having slain the Ten-necked Rakshasa, the lord Rama of worldwide
fame, that conqueror of hostile cities, bestowed Lanka on Vibhishana.
Then that old and wise counsellor (of Ravana) known by the name of
Avindhya, with Sita walking before him but behind Vibhishana who was at
the front, came out of the city. And with great humility Avindhya said
unto the illustrious descendant of Kakutstha, 'O illustrious one, accept
thou this goddess, Janaka's daughter of excellent conduct!' Hearing these
words, the descendant of Ikshwaku's race alighted from his excellent
chariot and beheld Sita bathed in tears. And beholding that beautiful
lady seated within her vehicle, afflicted with grief, besmeared with
filth, with matted locks on head, and attired in dirty robes, Rama,
afraid of the loss of his honour, said unto her, 'Daughter of Videha, go
withersover thou likest! Thou art now free! What should have been done by
me, hath been done! O blessed lady, owning me for thy husband, it is not
meet that thou shouldst grow old in the abode of the Rakshasa! It is for
this I have slain that wanderer of the night! But how can one like us,
acquainted with every truth of morality embrace even for a moment a woman
that had fallen into other's hands? O princess of Mithila whether thou
art chaste or unchaste, I dare not enjoy thee, now that thou art like
sacrificial butter lapped by a dog!' Hearing these cruel words, that
adorable girl suddenly fell down in great affliction of heart, like a
plantain tree severed from its roots. And the colour that was suffusing
her face in consequence of the joy she had felt, quickly disappeared,
like watery particles on a mirror blown thereon by the breath of the
mouth. And hearing these words of Rama, all the monkeys also with
Lakshmana became still as dead. Then the divine and pure-souled Brahma of
four faces, that Creator of the Universe himself sprung from a lotus,
showed himself on his car to Raghu's son. And Sakra and Agni and Vayu,
and Yama and Varuna and the illustrious Lord of the Yakshas, and the holy
Rishis, and king Dasaratha also in a celestial and effulgent form and on
car drawn by swans, showed themselves. And then the firmament crowded
with celestials and Gandharvas became as beautiful as the autumnal welkin
spangled with stars. And rising up from the ground, the blessed and
famous princess of Videha, in the midst of those present spoke unto Rama
of wide chest, these words, 'O prince, I impute no fault to thee, for
thou art well acquainted with the behaviour that one should adopt towards
both men and women. But hear thou these words of mine! The ever-moving
Air is always present within every creature. If I have sinned, let him
forsake my vital forces! If I have sinned, Oh, then let Fire, and Water,
and Space, and Earth, like Air (whom I have already invoked), also
forsake my vital forces! And as, O hero, I have never, even in my dreams,
cherished the image of any other person, so be thou my lord as appointed
by the gods.' After Sita had spoken, a sacred voice, resounding through
the whole of that region, was heard in the skies, gladdening the hearts
of the high-souled monkeys. And the Wind-god was heard to say, O son of
Raghu, what Sita hath said is true! I am the god of Wind. The princess of
Mithila is sinless! Therefore, O king, be united with thy wife!' And the
god of Fire said, 'O son of Raghu, I dwell within the bodies of all
creatures! O descendant of Kakutstha, the princess of Mithila is not
guilty of even the minutest fault!' And Varuna then said, 'O son of
Raghu, the humours in every creature's body derive their existence from
me! I tell thee, let the princess of Mithila be accepted by thee!' And
Brahma himself then said, 'O descendant of Kakutstha, O son, in thee that
art honest and pure and conversant with the duties of royal sages, this
conduct is not strange. Listen, however, to these words of mine! Thou
hast, O hero, slain this enemy of the gods, the Gandharvas, the Nagas,
the Yakshas, the Danavas, and the great Rishis! It was through my grace
that he had hitherto been unslayable of all creatures. And indeed, it was
for some reason that I had tolerated him for some time! The wretch,
however, abducted Sita for his own destruction. And as regards Sita, I
protected her through Nalakuvera's curse. For that person had cursed
Ravana of old, saying, that if he ever approached an unwilling woman, his
head should certainly be split into a hundred fragments. Let no
suspicion, therefore, be thine! O thou of great glory, accept thy wife!
Thou hast indeed, achieved a mighty feat for the benefit of the gods, O
thou that art of divine effulgence!' And last of all Dasaratha said, 'I
have been gratified with thee, O child! Blessed be thou, I am thy father
Dasaratha! I command thee to take back thy wife, and rule thy kingdom, O
thou foremost of men!' Rama then replied, 'If thou art my father, I
salute thee with reverence, O king of kings! I shall indeed, return, at
thy command, to the delightful city of Ayodhya!'

"Markandeya continued, 'Thus addressed, his father, O bull of the Bharata
race, gladly answered Rama, the corners of whose eyes were of a reddish
hue, saying, 'Return to Ayodhya and rule thou that kingdom! O thou of
great glory, thy fourteen years (of exile) have been completed.' Thus
addressed by Dasaratha, Rama bowed to the gods, and saluted by his
friends he was united with his wife, like the Lord of the celestials with
the daughter of Puloman. And that chastiser of foes then gave a boon to
Avindhya. And he also bestowed both riches and honours on the Rakshasa
woman named Trijata. And when Brahma with all the celestials having India
at their head, said unto Rama, 'O thou that ownest Kausalya for thy
mother, what boons after thy heart shall we grant thee?' Rama, thereupon,
prayed them to grant him firm adherence to virtues and invincibility in
respect of all foes. And he also asked for the restoration to life of all
those monkeys that had been slain by the Rakshasas, and after Brahma had
said--So be it, those monkeys, O king, restored to life, rose up from the
field of battle, and Sita too, of great good fortune, granted unto
Hanuman a boon, saying, 'Let thy life, O son, last as long as (the fame
of) Rama's achievements! And, O Hanuman of yellow eyes, let celestial
viands and drinks be ever available to thee through my grace!'

"Then the celestials with Indra at their head all disappeared in the very
sight of those warriors of spotless achievements. And beholding Rama
united with the daughter of Janaka, the charioteer of Sakra, highly
pleased, addressed him in the midst of friends, and said these words, 'O
thou of prowess that can never be baffled thou hast dispelled the sorrow
of the celestials, the Gandharvas, the Yakshas, the Asuras, the Nagas,
and human beings! As long, therefore, as the Earth will hold together, so
long will all creatures with the celestials, the Asuras, the Gandharvas,
the Yakshas, the Rakshasas, and the Pannagas, speak of thee.' And having
said these words unto Rama, Matali worshipped that son of Raghu, and
having obtained the leave of that foremost of wielders of weapons, he
went away, on that same chariot of solar effulgence. And Rama also, with
Sumatra's son and Vibhishana, and accompanied by all the monkeys with
Sugriva at their head, placing Sita in the van and having made
arrangements for the protection of Lanka, recrossed the ocean by the same
bridge. And he rode on that beautiful and sky-ranging chariot called the
Pushpaka that was capable of going everywhere at the will of the rider.
And that subduer of passions was surrounded by his principal counsellors
in order of precedence. And arriving at that part of the sea-shore where
he had formerly laid himself down, the virtuous king, with all the
monkeys, pitched his temporary abode. And the son of Raghu then, bringing
the monkeys before him in due time, worshipped them all, and gratifying
them with presents of jewels and gems, dismissed them one after another.
And after all the monkey-chiefs, and the apes with bovine tails, and the
bears, had gone away, Rama re-entered Kishkindhya with Sugriva. And
accompanied by both Vibhishana and Sugriva, Rama re-entered Kishkindhya
riding on the Pushpaka car and showing the princess of Videha the woods
along the way. And having arrived at Kishkindhya, Rama, that foremost of
all smiters, installed the successful Angada as prince-regent of the
kingdom. And accompanied by the same friends as also by Sumitra's son,
Rama proceeded towards his city along the same path by which he had come.
And having reached the city of Ayodhya, the king despatched Hanuman
thence as envoy to Bharata. And Hanuman, having ascertained Bharata's
intentions from external indications, gave him the good news (of Rama's
arrival). And after the son of Pavana had come back, Rama entered
Nandigrama. And having entered that town, Rama beheld Bharata besmeared
with filth and attired in rags and seated with his elder brother's
sandals placed before him. And being united, O bull of Bharata race, with
both Bharata and Shatrughna, the mighty son of Raghu, along with
Sumitra's son, began to rejoice exceedingly. And Bharata and Shatrughna
also, united with their eldest brother, and beholding Sita, both derived
great pleasure. And Bharata then, after having worshipped his returned
brother, made over to him with great pleasure, the kingdom that had been
in his hands as a sacred trust. And Vasishtha and Vamadeva then together
installed that hero in the sovereignty (of Ayodhya) at the eighth
Muhurta [105] of the day under the asterism called Sravana. And after his
installation was over, Rama gave leave to well-pleased Sugriva the king
of the monkeys, along with all his followers, as also to rejoicing
Vibhishana of Pulastya's race, to return to their respective abodes. And
having worshipped them with various articles of enjoyment, and done
everything that was suitable to the occasion, Rama dismissed those
friends of his with a sorrowful heart. And the son of Raghu then, having
worshiped that Pushpaka chariot, joyfully gave it back unto Vaisravana.
And then assisted by the celestial Rishi (Vasishtha), Rama performed on
the banks of the Gomati ten horse-sacrifices without obstruction of any
kind and with treble presents unto Brahmanas.'"



SECTION CCLXL

"Markandeya said, 'It was thus, O mighty-armed one, that Rama of
immeasurable energy had suffered of old such excessive calamity in
consequence of his exile in the woods! O tiger among men, do not grieve,
for, O chastiser of foes, thou art Kshatriya! Thou too treadest in the
path in which strength of arms is to be put forth,--the path that leadeth
to tangible rewards. Thou hast not even a particle of sin. Even the
celestials with Indra at their head, and the Asuras have to tread in the
path that is trod by thee! It was after such afflictions that the wielder
of the thunderbolt, aided by the Maruts, slew Vritra, and the invincible
Namuchi and the Rakshasi of long tongue! He that hath assistance, always
secureth the accomplishment of all his purposes! What is that which
cannot be vanquished in battle by him that hath Dhananjaya for his
brother? This Bhima, also, of terrible prowess, is the foremost of mighty
persons. The heroic and youthful sons of Madravati again are mighty
bowmen. With allies such as these, why dost thou despair, O chastiser of
foes? These are capable of vanquishing the army of the wielder himself of
the thunderbolt with the Maruts in the midst. Having these mighty bowmen
of celestial forms for thy allies, thou, O bull of Bharata race, art sure
to conquer in battle all thy foes! Behold, this Krishna, the daughter of
Drupada, forcibly abducted by the wicked-minded Saindhava from pride of
strength and energy, hath been brought back by these mighty warriors
after achieving terrible feats! Behold, king Jayadratha was vanquished
and lay powerless before thee! The princess of Videha was rescued with
almost no allies by Rama after the slaughter in battle of the Ten-necked
Rakshasa of terrible prowess! Indeed, the allies of Rama (in that
contest) were monkeys and black-faced bears, creatures that were not even
human! Think of all this, O king in thy mind! Therefore, O foremost of
Kurus, grieve not for all (that hath occurred), O bull of the Bharata
race! Illustrious persons like thee never indulge in sorrow, O smiter of
foes!'

Vaisampayana continued, "It was thus that the king was comforted by
Markandeya. And then that high-souled one, casting off his sorrows, once
more spoke unto Markandeya."



SECTION CCLXLI

(Pativrata-mahatmya Parva)

"Yudhishthira said, 'O mighty sage, I do not so much grieve for myself or
these my brothers or the loss of my kingdom as I do for this daughter of
Drupada. When we were afflicted at the game of the dice by those
wicked-souled ones, it was Krishna that delivered us. And she was
forcibly carried off from the forest by Jayadratha. Hast thou even seen
or heard of any chaste and exalted lady that resembleth this daughter of
Drupada?'"

"Markandeya said, 'Listen, O king, how the exalted merit of chaste
ladies, O Yudhishthira, was completely obtained by a princess named
Savitri. There was a king among the Madras, who was virtuous and highly
pious. And he always ministered unto the Brahmanas, and was high-souled
and firm in promise. And he was of subdued senses and given to
sacrifices. And he was the foremost of givers, and was able, and beloved
by both the citizens and the rural population. And the name of that lord
of Earth was Aswapati. And he was intent on the welfare of all beings.
And that forgiving (monarch) of truthful speech and subdued senses was
without issue. And when he got old, he was stricken with grief at this.
And with the object of raising offspring, he observed rigid vows and
began to live upon frugal fare, having recourse to the Brahmacharya mode
of life, and restraining his senses. And that best of kings, (daily)
offering ten thousand oblations to the fire, recited Mantras in honour of
Savitri [106] and ate temperately at the sixth hour. And he passed
eighteen years, practising such vows. Then when the eighteen years were
full, Savitri was pleased (with him). And O king, issuing with great
delight, in embodied form, from the Agnihotra fire, the goddess showed
herself to that king. And intent on conferring boons, she spoke these
words unto the monarch, 'I have been gratified, O king, with thy
Brahmacharya practices, thy purity and self-restraint and observance of
vows, and all thy endeavours and veneration! Do thou, O mighty king. O
Aswapati, ask for the boon that thou desirest! Thou ought, however, by no
means show any disregard for virtue.' Thereat Aswapati said, 'It is with
the desire of attaining virtue that I have been engaged in this task. O
goddess, may many sons be born unto me worthy of my race! If thou art
pleased with me, O goddess, I ask for this boon. The twice-born ones have
assured me that great merit lieth in having offspring!' Savitri replied,
'O king, having already learnt this thy intention, I had spoken unto that
lord, the Grandsire, about thy sons. Through the favour granted by the
Self-create, there shall speedily be born unto thee on earth a daughter
of great energy. It behoveth thee not to make any reply. Well-pleased, I
tell thee this at the command of the Grandsire.'

"Markandeya said, 'Having accepted Savitri's words and saying, 'So be
it!' the king again gratified her and said, 'May this happen soon!' On
Savitri vanishing away, the monarch entered his own city. And that hero
began to live in his kingdom, ruling his subjects righteously. And when
some time had elapsed, that king, observant of vows, begat offspring on
his eldest queen engaged in the practice of virtue. And then, O bull of
the Bharata race, the embryo in the womb of the princess of Malava
increased like the lord of stars in the heavens during the lighted
fortnight. And when the time came, she brought forth a daughter furnished
with lotus-like eyes. And that best of monarchs, joyfully performed the
usual ceremonies on her behalf. And as she had been bestowed with delight
by the goddess Savitri by virtue of the oblations offered in honour of
that goddess, both her father, and the Brahmanas named her Savitri. And
the king's daughter grew like unto Sree herself in an embodied form. And
in due time, that damsel attained her puberty. And beholding that
graceful maiden of slender waist and ample hips, and resembling a golden
image, people thought, 'We have received a goddess.' And overpowered by
her energy, none could wed that girl of eyes like lotus-leaves, and
possessed of a burning splendour.'

'And it came to pass that once on the occasion of a parva, having fasted
and bathed her head, she presented herself before the (family) deity and
caused the Brahmanas to offer oblations with due rites to the sacrificial
fire. And taking the flowers that had been offered to the god, that lady,
beautiful as Sree herself, went to her high-souled sire. And having
reverenced the feet of her father and offering him the flowers she had
brought, that maiden of exceeding grace, with joined hands, stood at the
side of the king. And seeing his own daughter resembling a celestial
damsel arrived at puberty, and unsought by people, the king became sad.
And the king said, 'Daughter, the time for bestowing thee is come! Yet
none asketh thee. Do thou (therefore) thyself seek for a husband equal to
thee in qualities! That person who may be desired by thee should be
notified to me. Do thou choose for thy husband as thou listest. I shall
bestow thee with deliberation. Do thou, O auspicious one, listen to me as
I tell thee the words which I heard recited by the twice-born ones. The
father that doth not bestow his daughter cometh by disgrace. And the
husband that knoweth not his wife in her season meeteth with disgrace.
And the son that doth not protect his mother when her husband is dead,
also suffereth disgrace. Hearing these words of mine, do thou engage
thyself in search of a husband. Do thou act in such a way that we may not
be censured by the gods!'

"Markandeya said, 'Having said these words to his daughter and his old
counsellors, he instructed the attendants to follow her, saying,--Go!
Thereat, bashfully bowing down unto her father's feet, the meek maid went
out without hesitation, in compliance with the words of her sire. And
ascending a golden car, she went to the delightful asylum of the royal
sages, accompanied by her father's aged counsellors. There, O son,
worshipping the feet of the aged ones, she gradually began to roam over
all the woods. Thus the king's daughter distributing wealth in all sacred
regions, ranged the various places belonging to the foremost of the
twice-born ones.'"



SECTION CCLXLII

"Markandeya continued, 'On one occasion, O Bharata, when that king, the
lord of the Madras, was seated with Narada in the midst of his court,
engaged in conversation, Savitri, accompanied by the king's counsellors,
came to her father's abode after having visited various sacred regions
and asylums. And beholding her father seated with Narada, she worshipped
the feet of both by bending down her head. And Narada then said, 'Whither
had this thy daughter gone? And, O king, whence also doth she come? Why
also dost thou not bestow her on a husband, now that she hath arrived at
the age of puberty?' Aswapati answered, saying, 'Surely it was on this
very business that she had been sent, and she returneth now (from her
search). Do thou, O celestial sage, listen, even from her as to the
husband she hath chosen herself!'

"Markandeya continued, 'Then the blessed maid, commanded by her father
with the words,--Relate everything in detail,--regarded those words of
her sire as if they were those of a god, and spoke unto him thus, 'There
was, amongst the Salwas, a virtuous Kshatriya king known by the name of
Dyumatsena. And it came to pass that in course of time he became blind.
And that blind king possessed of wisdom had an only son. And it so
happened that an old enemy dwelling in the vicinity, taking advantage of
the king's mishap, deprived him of his kingdom. And thereupon the
monarch, accompanied by his wife bearing a child on her breast, went into
the woods. And having retired into the forests, he adopted great vows and
began to practise ascetic austerities. And his son, born in the city,
began to grow in the hermitage. That youth, fit to be my husband, I have
accepted in my heart for my lord!' At these words of hers, Narada said,
'Alas, O king, Savitri hath committed a great wrong, since, not knowing,
she hath accepted for her lord this Satyavan of excellent qualities! His
father speaketh the truth and his mother also is truthful in her speech.
And it is for this that the Brahmanas have named the son Satyavan. In his
childhood he took great delight in horses, and used to make horses of
clay. And he used also to draw pictures of horses. And for this that
youth is sometimes called by the name of Chitraswa.' The king then asked,
'And is prince Satyavan, who is devoted to his father, endued with energy
and intelligence and forgiveness and courage?' Narada replied, saying,
'In energy Satyavan is like unto the sun, and in wisdom like unto
Vrihaspati! And he is brave like unto the lord of the celestials and
forgiving like unto the Earth herself!' Aswapati then said, 'And is the
prince Satyavan liberal in gifts and devoted to the Brahmanas? Is he
handsome and magnanimous and lovely to behold?' Narada said, 'In bestowal
of gifts according to his power, the mighty son of Dyumatsena is like
unto Sankriti's son Rantideva. In truthfulness of speech and devotion
unto Brahmanas, he is like Sivi, the son of Usinara. And he is
magnanimous like Yayati, and beautiful like the Moon. And in beauty of
person he is like either of the twin Aswins. And with senses under
control, he is meek, and brave, and truthful! And with passion in
subjection he is devoted to his friends, and free from malice and modest
and patient. Indeed, briefly speaking, they that are possessed of great
ascetic merit and are of exalted character say that he is always correct
in his conduct and that honour is firmly seated on his brow.' Hearing
this, Aswapati said, 'O reverend sage, thou tellest me that he is
possessed of every virtue! Do thou now tell me his defects if, indeed, he
hath any!' Narada then said, 'He hath one only defect that hath
overwhelmed all his virtues. That defect is incapable of being conquered
by even the greatest efforts. He hath only one defect, and no other.
Within a year from this day, Satyavan, endued with a short life will cast
off his body!' Hearing these words of the sage, the king said, 'Come, O
Savitri, go thou and choose another for thy lord, O beautiful damsel!
That one great defect (in this youth) existeth, covering all his merits.
The illustrious Narada honoured by even the gods, sayeth, that Satyavan
will have to cast off his body within a year, his days being numbered!'
At these words of her father, Savitri said, 'The death can fall but once;
a daughter can be given away but one; and once only can a person say, I
give away! These three things can take place only once. Indeed, with a
life short or long, possessed of virtues or bereft of them, I have, for
once, selected my husband. Twice I shall not select. Having first settled
a thing mentally, it is expressed in words, and then it is carried out
into practice. Of this my mind is an example!' Narada then said, 'O best
of men, the heart of thy daughter Savitri wavereth not! It is not
possible by any means to make her swerve from this path of virtue! In no
other person are those virtues that dwell in Satyavan. The bestowal of
thy daughter, therefore, is approved by me!' The king said, 'What thou
hast said, O illustrious one, should never be disobeyed, for thy words
are true! And I shall act as thou hast said, since thou art my
preceptor!' Narada said, 'May the bestowal of thy daughter Savitri be
attended with peace! I shall now depart. Blessed be all of ye!'

"Markandeya continued, 'Having said this, Narada rose up into the sky and
went to heaven. On the other hand, the king began to make preparations
for his daughter's wedding!'"



SECTION CCLXLIII

"Markandeya said, 'Having pondered over these words (of Narada) about his
daughter's marriage, the king began to make arrangements about the
nuptials. And summoning all the old Brahmanas, and Ritwijas together with
the priests, he set out with his daughter on an auspicious day. And
arriving at the asylum of Dyumatsena in the sacred forest, the king
approached the royal sage on foot, accompanied by the twice-born ones.
And there he beheld the blind monarch of great wisdom seated on a cushion
of Kusa grass spread under Sala tree. And after duly reverencing the
royal sage, the king in an humble speech introduced himself. Thereupon,
offering him the Arghya, a seat, and a cow, the monarch asked his royal
guest,--Wherefore is this visit?--Thus addressed the king disclosed
everything about his intentions and purpose with reference to Satyavan.
And Aswapati said, 'O royal sage, this beautiful girl is my daughter
named Savitri. O thou versed in morality, do thou, agreeably to the
customs of our order, take her from me as thy daughter-in-law!' Hearing
these words, Dyumatsena said, 'Deprived of kingdom, and taking up our
abode in the woods, we are engaged in the practice of virtue as ascetics
with regulated lives. Unworthy of a forest life, how will thy daughter,
living in the sylvan asylum, bear this hardship?' Aswapati said, 'When my
daughter knoweth, as well as myself, that happiness and misery come and
go (without either being stationary), such words as these are not fit to
be used towards one like me! O king, I have come hither, having made up
my mind! I have bowed to thee from friendship; it behoveth thee not,
therefore, to destroy my hope! It behoveth thee not, also, to disregard
me who, moved by love, have come to thee! Thou art my equal and fit for
an alliance with me, as indeed, I am thy equal and fit for alliance with
thee! Do thou, therefore, accept my daughter for thy daughter-in-law and
the wife of the good Satyavan!' Hearing these words Dyumatsena said,
'Formerly I had desired an alliance with thee. But I hesitated, being
subsequently deprived of my kingdom. Let this wish, therefore, that I had
formerly entertained, be accomplished this very day. Thou art, indeed, a
welcome guest to me!'

"Then summoning all the twice-born ones residing in the hermitages of
that forest, the two kings caused the union to take place with due rites.
And having bestowed his daughter with suitable robes and ornaments,
Aswapati went back to his abode in great joy. And Satyavan, having
obtained a wife possessed of every accomplishment, became highly glad,
while she also rejoiced exceedingly upon having gained the husband after
her own heart. And when her father had departed, she put off all her
ornaments, and clad herself in barks and cloths dyed in red. And by her
services and virtues, her tenderness and self-denial, and by her
agreeable offices unto all, she pleased everybody. And she gratified her
mother-in-law by attending to her person and by covering her with robes
and ornaments. And she gratified her father-in-law by worshipping him as
a god and controlling her speech. And she pleased her husband by her
honeyed speeches, her skill in every kind of work, the evenness of her
temper, and by the indications of her love in private. And thus, O
Bharata, living in the asylum of those pious dwellers of the forest, they
continued for some time to practise ascetic austerities. But the words
spoken by Narada were present night and day in the mind of the sorrowful
Savitri.'"



SECTION CCLXLIV

"Markandeya said, 'At length, O king, after a long time had passed away,
the hour that had been appointed for the death of Satyavan arrived. And
as the words that had been spoken by Narada were ever present in the mind
of Savitri, she had counted the days as they passed. And having
ascertained that her husband would die on the fourth day following, the
damsel fasted day and night, observing the Triratra vow. And hearing of
her vow, the king became exceedingly sorrow and rising up soothed Savitri
and said these words, 'This vow that thou hast begun to observe, O
daughter of a king, is exceedingly hard; for it is extremely difficult to
fast for three nights together!' And hearing these words, Savitri said,
'Thou needst not be sorry, O father! This vow I shall be able to observe!
I have for certain undertaken this task with perseverance; and
perseverance is the cause of the successful observance of vows.' And
having listened to her, Dyumatsena said, 'I can by no means say unto
thee, Do thou break thy vow. One like me should, on the contrary,
say,--Do thou complete thy vow!' And having said this to her, the
high-minded Dyumatsena stopped. And Savitri continuing to fast began to
look (lean) like a wooden doll. And, O bull of the Bharata race, thinking
that her husband would die on the morrow, the woe-stricken Savitri,
observing a fast, spent that night in extreme anguish. And when the Sun
had risen about a couple of hand Savitri thinking within herself--To-day
is that day, finished her morning rites, and offered oblations to the
flaming fire. And bowing down unto the aged Brahmanas, and her
father-in-law, and mother-in-law, she stood before them with joined
hands, concentrating her senses. And for the welfare of Savitri, all the
ascetics dwelling in that hermitage, uttered the auspicious benediction
that she should never suffer widowhood. And Savitri immersed in
contemplation accepted those words of the ascetics, mentally saying,--So
be it!--And the king's daughter, reflecting on those words of Narada,
remained, expecting the hour and the moment.

Then, O best of the Bharatas, well-pleased, her father-in-law and
mother-in-law said these words unto the princess seated in a corner,
'Thou hast completed the vow as prescribed. The time for thy meal hath
now arrived; therefore, do thou what is proper!' Thereat Savitri said,
'Now that I have completed the purposed vow, I will eat when the Sun goes
down. Even this is my heart's resolve and this my vow!'

"Markandeya continued, 'And when Savitri had spoken thus about her meal,
Satyavan, taking his axe upon his shoulders, set out for the woods. And
at this, Savitri said unto her husband, 'It behoveth thee not to go
alone! I will accompany thee. I cannot bear to be separated from thee!'
Hearing these words of hers, Satyavan said, 'Thou hast never before
repaired to the forest. And, O lady, the forest-paths are hard to pass!
Besides thou hast been reduced by fast on account of thy vow. How wouldst
thou, therefore, be able to walk on foot?' Thus addressed, Savitri said,
'I do not feel langour because of the fast, nor do I feel exhaustion. And
I have made up my mind to go. It behoveth thee not, therefore, to prevent
me!' At this, Satyavan said, 'If thou desirest to go, I will gratify that
desire of thine. Do thou, however, take the permission of my parents, so
that I may be guilty of no fault!'

"Markandeya continued, 'Thus addressed by her lord, Savitri of high vows
saluted her father-in-law and mother-in-law and addressed them, saying,
'This my husband goeth to the forest for procuring fruits. Permitted by
my revered lady-mother and father-in-law, I will accompany him. For
to-day I cannot bear to be separated from him. Thy son goeth out for the
sake of the sacrificial fire and for his reverend superiors. He ought
not, therefore, to be dissuaded. Indeed, he could be dissuaded if he went
into the forest on any other errand. Do ye not prevent me! I will go into
the forest with him. It is a little less than a year that I have not gone
out of the asylum. Indeed, I am extremely desirous of beholding the
blossoming woods!' Hearing these words Dyumatsena said, 'Since Savitri
hath been bestowed by her father as my daughter-in-law, I do not remember
that she hath ever spoken any words couching a request. Let my
daughter-in-law, therefore, have her will in this matter. Do thou,
however, O daughter, act in such a way that Satyavan's work may not be
neglected!'

"Markandeya continued, 'Having received the permission of both, the
illustrious Savitri, departed with her lord, in seeming smiles although
her heart was racked with grief. And that lady of large eyes went on,
beholding picturesque and delightful woods inhabited by swarms of
peacocks. And Satyavan sweetly said unto Savitri, 'Behold these rivers of
sacred currents and these excellent trees decked with flowers!' But the
faultless Savitri continued to watch her lord in all his moods, and
recollecting the words of the celestial sage, she considered her husband
as already dead. And with heart cleft in twain, that damsel, replying to
her lord, softly followed him expecting that hour.'"



SECTION CCLXLV

"Markandeya said, The powerful Satyavan then, accompanied by his wife,
plucked fruits and filled his wallet with them. And he then began to fell
branches of trees. And as he was hewing them, he began to perspire. And
in consequence of that exercise his head began to ache. And afflicted
with toil, he approached his beloved wife, and addressed her, saying, 'O
Savitri, owing to this hard exercise my head acheth, and all my limbs and
my heart also are afflicted sorely! O thou of restrained speech, I think
myself unwell, I feel as if my head is being pierced with numerous darts.
Therefore, O auspicious lady, I wish to sleep, for I have not the power
to stand.' Hearing these words, Savitri quickly advancing, approached her
husband, and sat down upon the ground, placing his head upon her lap. And
that helpless lady, thinking of Narada's words, began to calculate the
(appointed) division of the day, the hour, and the moment. The next
moment she saw a person clad in red attire with his head decked with a
diadem. And his body was of large proportions and effulgent as the Sun.
And he was of a darkish hue, had red eyes, carried a noose in his hand,
and was dreadful to behold. And he was standing beside Satyavan and was
steadfastly gazing at him. And seeing him, Savitri gently placed her
husband's head on the ground, and rising suddenly, with a trembling
heart, spake these words in distressful accents, 'Seeing this thy
superhuman form, I take thee to be a deity. If thou will, tell me, O
chief of the gods, who thou art and what also thou intendst to do!'
Thereat, Yama replied, 'O Savitri, thou art ever devoted to thy husband,
and thou art also endued with ascetic merit. It is for this reason that I
hold converse with thee. Do thou, O auspicious one, know me for Yama.
This thy lord Satyavan, the son of a king, hath his days run out. I
shall, therefore, take him away binding him in this noose. Know this to
be my errand!' At these words Savitri said, 'I had heard that thy
emissaries come to take away mortals, O worshipful one! Why then, O lord,
hast thou come in person?'

"Markandeya continued, 'Thus addressed by her, the illustrious lord of
Pitris, with a view to oblige her, began to unfold to her truly all about
his intentions. And Yama said, 'This prince is endued with virtues and
beauty of person, and is a sea of accomplishments. He deserveth not to be
borne away by my emissaries. Therefore is it that I have come
personally.' Saying this, Yama by main force pulled out of the body of
Satyavan, a person of the measure of the thumb, bound in noose and
completely under subjection. And when Satyavan's life had thus been taken
out, the body, deprived of breath, and shorn of lustre, and destitute of
motion, became unsightly to behold. And binding Satyavan's vital essence,
Yama proceeded in a southerly direction. Thereupon, with heart
overwhelmed in grief, the exalted Savitri, ever devoted to her lord and
crowned with success in respect of her vows, began to follow Yama. And at
this, Yama said, 'Desist, O Savitri! Go back, and perform the funeral
obsequies of thy lord! Thou art freed from all thy obligations to thy
lord. Thou hast come as far as it is possible to come'. Savitri replied,
'Whither my husband is being carried, or whither he goeth of his own
accord, I will follow him thither. This is the eternal custom. By virtue
of my asceticism, of my regard for my superiors, of my affection for my
lord, of my observance of vows, as well as of thy favour, my course is
unimpeded. It hath been declared by wise men endued with true knowledge
that by walking only seven paces with another, one contracteth a
friendship with one's companion. Keeping that friendship (which I have
contracted with thee) in view, I shall speak to thee something. Do thou
listen to it. They that have not their souls under control, acquire not
merit by leading the four successive modes of life, viz.,--celibacy with
study, domesticity, retirement into the woods, and renunciation of the
world. That which is called religious merit is said to consist of true
knowledge. The wise, therefore, have declared religious merit to be the
foremost of all things and not the passage through the four successive
modes. By practising the duties of even one of these four modes agreeable
to the directions of the wise, we have attained to true merit, and,
therefore, we do not desire the second or the third mode, viz., celibacy
with study or renunciation. It is for this again that the wise have
declared religious merit to be the foremost of all things!' Hearing these
words of hers, Yama said, 'Do thou desist! I have been pleased with these
words of thine couched in proper letters and accents, and based on
reason. Do thou ask for a boon! Except the life of thy husband, O thou of
faultless features, I will bestow on thee any boon that thou mayst
solicit!' Hearing these words, Savitri said, 'Deprived of his kingdom and
bereft also of sight, my father-in-law leadeth a life of retirement in
our sylvan asylum. Let that king through thy favour attain his eye-sight,
and become strong 'like either fire or the Sun!' Yama said, 'O thou of
faultless features, I grant thee this boon! It will even be as thou hast
said! It seems that thou art fatigued with thy journey. Do thou desist,
therefore, and return! Suffer not thyself to be weary any longer!'
Savitri said, 'What weariness can I feel in the presence of my husband?
The lot that is my husband's is certainly mine also. Whither thou
carriest my husband, thither will I also repair! O chief of the
celestials, do thou again listen to me! Even a single interview with the
pious is highly desirable; friendship with them is still more so. And
intercourse with the virtuous can never be fruitless. Therefore, one
should live in the company of the righteous!' Yama said, 'These words
that thou hast spoken, so fraught with useful instruction, delight the
heart and enhance the wisdom of even the learned. Therefore, O lady,
solicit thou a second boon, except the life of Satyavan!' Savitri said,
'Sometime before, my wise and intelligent father-in-law was deprived of
his kingdom. May that monarch regain his kingdom. And may that superior
of mine never renounce his duties! Even this is the second boon that I
solicit!' Then Yama said,--'The king shall soon regain his kingdom. Nor
shall he ever fall off from his duties. Thus, O daughter of a king have I
fulfilled thy desire. Do thou now desist! Return! Do not take any future
trouble!' Savitri said, 'Thou hast restrained all creatures by thy
decrees, and it is by thy decrees that thou takest them away, not
according to thy will. Therefore it is, O god, O divine one, that people
call thee Yama! Do thou listen to the words that I say! The eternal duty
of the good towards all creatures is never to injure them in thought,
word, and deed, but to bear them love and give them their due. As regards
this world, everything here is like this (husband of mine). Men are
destitute of both devotion and skill. The good, however, show mercy to
even their foes when these seek their protection. Yama said, 'As water to
the thirsty soul, so are these words uttered by thee to me! Therefore, do
thou, O fair lady, if thou will, once again ask for any boon except
Salyavana's life!' At these words Savitri replied, That lord of earth, my
father, is without sons. That he may have a hundred sons begotten of his
loins, so that his line may be perpetuated, is the third boon I would ask
of thee!' Yama said, Thy sire, O auspicious lady, shall obtain a hundred
illustrious sons, who will perpetuate and increase their father's race!
Now, O daughter of a king, thou hast obtained thy wish. Do thou desist!
Thou hast come far enough.' Savitri said, 'Staying by the side of my
husband, I am not conscious of the length of the way I have walked.
Indeed, my mind rusheth to yet a longer way of. Do thou again, as thou
goest on, listen to the words that I will presently utter! Thou art the
powerful son of Vivaswat. It is for this that thou art called Vaivaswata
by the wise. And, O lord, since thou dealest out equal law unto all
created things, thou hast been designated the lord of justice! One
reposeth not, even in one's own self, the confidence that one doth in the
righteous. Therefore, every one wisheth particularly for intimacy with
the righteous. It is goodness of heart alone that inspireth the
confidence of all creatures. And it is for this that people rely
particularly on the righteous.' And hearing these words, Yama said, 'The
words that thou utterest, O fair lady, I have not heard from any one save
thee; I am highly pleased with this speech of thine. Except the life of
Satyavan, solicit thou, therefore, a fourth boon, and then go thy way!'
Savitri then said, 'Both of me and Satyavan's loins, begotten by both of
us, let there be a century of sons possessed of strength and prowess and
capable of perpetuating our race! Even this is the fourth boon that I
would beg of thee!' Hearing these words of hers, Yama replied, 'Thou
shalt, O lady, obtain a century of sons, possessed of strength and
prowess, and causing thee great delight, O daughter of a king, let no
more weariness be thine! Do thou desist! Thou hast already come too far!'
Thus addressed, Savitri said, 'They that are righteous always practise
eternal morality! And the communion of the pious with the pious is never
fruitless! Nor is there any danger to the pious from those that are
pious. And verily it is the righteous who by their truth make the Sun
move in the heaven. And it is the righteous that support the earth by
their austerities! And, O king, it is the righteous upon whom both the
past and the future depend! Therefore, they that are righteous, are never
cheerless in the company of the righteous. Knowing this to be the eternal
practice of the good and righteous, they that are righteous continue to
do good to others without expecting any benefit in return. A good office
is never thrown away on the good and virtuous. Neither interest nor
dignity suffereth any injury by such an act. And since such conduct ever
adheres to the righteous, the righteous often become the protectors of
all.' Hearing these words of hers, Yama replied, 'The more thou utterest
such speeches that are pregnant with great import, full of honeyed
phrases, instinct with morality, and agreeable to mind, the more is the
respect that I feel for thee! O thou that art so devoted to thy lord, ask
for some incomparable boon!' Thus addressed, Savitri said, 'O bestower of
honours, the boon thou hast already given me is incapable of
accomplishment without union with my husband. Therefore, among other
boons, I ask for this, may this Satyavan be restored to life! Deprived of
my husband, I am as one dead! Without my husband, I do not wish for
happiness. Without my husband, I do not wish for heaven itself. Without
my husband, I do not wish for prosperity. Without my husband, I cannot
make up my mind to live! Thou thyself hast bestowed on me the boon,
namely, of a century of sons; yet thou takest away my husband! I ask for
this boon, 'May Satyavan be restored to life, for by that thy words will
be made true.'"

"Markandeya continued, 'Thereupon saying,--So be it,--Vivaswat's son,
Yama, the dispenser of justice, untied his noose, and with cheerful heart
said these words to Savitri, 'Thus, O auspicious and chaste lady, is thy
husband freed by me! Thou wilt be able to take him back free from
disease. And he will attain to success! And along with thee, he will
attain a life of four hundred years. And celebrating sacrifices with due
rites, he will achieve great fame in this world. And upon thee Satyavan
will also beget a century of sons. And these Kshatriyas with their sons
and grandsons will all be kings, and will always be famous in connection
with thy name. And thy father also will beget a hundred sons on thy
mother Malavi. And under the name of the Malavas, thy Kshatriya brothers,
resembling the celestials, will be widely known along with their sons and
daughters!' And having bestowed these boons on Savitri and having thus
made her desist, Yama departed for his abode. Savitri, after Yama had
gone away, went back to the spot where her husband's ash-coloured corpse
lay, and seeing her lord on the ground, she approached him, and taking
hold of him, she placed his head on her lap and herself sat down on the
ground. Then Satyavan regained his consciousness, and affectionately
eyeing Savitri again and again, like one come home after a sojourn in a
strange land, he addressed her thus, 'Alas, I have slept long! Wherefore
didst thou not awake me? And where is that same sable person that was
dragging me away?' At these words of his, Savitri said, 'Thou hast, O
bull among men, slept long on my lap! That restrainer of creatures, the
worshipful Yama, had gone away. Thou art refreshed, O blessed one, and
sleep hath forsaken thee, O son of a king! If thou art able, rise thou
up! Behold, the night is deep!'"

"Markandeya continued, 'Having regained consciousness, Satyavan rose up
like one who had enjoyed a sweet sleep, and seeing every side covered
with woods, said, 'O girl of slender waist, I came with thee for
procuring fruits. Then while I was cutting wood I felt a pain in my head.
And on account of that intense pain about my head I was unable to stand
for any length of time, and, therefore, I lay on thy lap and slept. All
this, O auspicious lady, I remember. Then, as thou didst embrace me,
sleep stole away my senses. I then saw that it was dark all around. In
the midst of it I saw a person of exceeding effulgence. If thou knowest
everything, do thou then, O girl of slender waist, tell me whether what I
saw was only a dream or a reality!' Thereupon, Savitri addressed him,
saying, The night deepens. I shall, O prince, relate everything unto thee
on the morrow. Arise, arise, may good betide thee! And, O thou of
excellent vows, come and behold thy parents! The sun hath set a long
while ago and the night deepens. Those rangers of the night, having
frightful voices, are walking about in glee. And sounds are heard,
proceeding from the denizens of the forest treading through the woods.
These terrible shrieks of jackals that are issuing from the south and the
east make my heart tremble (in fear)!' Satyavan then said, 'Covered with
deep darkness, the wilderness hath worn a dreadful aspect. Thou wilt,
therefore, not be able to discern the tract, and consequently wilt not be
able to go!' Then Savitri replied, 'In consequence of a conflagration
having taken place in the forest today a withered tree standeth aflame,
and the flames being stirred by the wind are discerned now and then. I
shall fetch some fire and light these faggots around. Do thou dispel all
anxiety. I will do all (this) if thou darest not go, for I find thee
unwell. Nor wilt thou be able to discover the way through this forest
enveloped in darkness. Tomorrow when the woods become visible, we will go
hence, if thou please! If, O sinless one, it is thy wish, we shall pass
this night even here!' At these words of hers, Satyavan replied, 'The
pain in my head is off; and I feel well in my limbs. With thy favour I
wish to behold my father and mother. Never before did I return to the
hermitage after the proper time had passed away. Even before it is
twilight my mother confineth me within the asylum. Even when I come out
during the day, my parents become anxious on my account, and my father
searcheth for me, together with all the inhabitants of the sylvan
asylums. Before this, moved by deep grief, my father and mother had
rebuked me many times and often, saying,--Thou comest having tarried
long! I am thinking of the pass they have today come to on my account,
for, surely, great grief will be theirs when they miss me. One night
before this, the old couple, who love me dearly, wept from deep sorrow
and said into me, 'Deprived of thee, O son, we cannot live for even a
moment. As long as thou livest, so long, surely, we also will live. Thou
art the crutch of these blind ones; on thee doth perpetuity of our race
depend. On thee also depend our funeral cake, our fame and our
descendants! My mother is old, and my father also is so. I am surely
their crutch. If they see me not in the night, what, oh, will be their
plight! I hate that slumber of mine for the sake of which my unoffending
mother and my father have both been in trouble, and I myself also, am
placed in such rending distress! Without my father and mother, I cannot
bear to live. It is certain that by this time my blind father, his mind
disconsolate with grief, is asking everyone of the inhabitants of the
hermitage about me! I do not, O fair girl, grieve so much for myself as I
do for my sire, and for my weak mother ever obedient to her lord! Surely,
they will be afflicted with extreme anguish on account of me. I hold my
life so long as they live. And I know that they should be maintained by
me and that I should do only what is agreeable to them!'

"Markandeya continued, 'Having said this, that virtuous youth who loved
and revered his parents, afflicted with grief held up his arms and began
to lament in accents of woe. And seeing her lord overwhelmed with sorrow
the virtuous Savitri wiped away the tears from his eyes and said, 'If I
have observed austerities, and have given away in charity, and have
performed sacrifice, may this night be for the good of my father-in-law,
mother-in-law and husband! I do not remember having told a single
falsehood, even in jest. Let my father-in-law and mother-in-law hold
their lives by virtue of the truth!' Satyavan said, 'I long for the sight
of my father and mother! Therefore, O Savitri, proceed without delay. O
beautiful damsel, I swear by my own self that if I find any evil to have
befallen my father and mother, I will not live. If thou hast any regard
for virtue, if thou wishest me to live, if it is thy duty to do what is
agreeable to me, proceed thou to the hermitage!' The beautiful Savitri
then rose and tying up her hair, raised her husband in her arms. And
Satyavan having risen, rubbed his limbs with his hands. And as he
surveyed all around, his eyes fell upon his wallet. Then Savitri said
unto him, 'Tomorrow thou mayst gather fruits. And I shall carry thy axe
for thy ease.' Then hanging up the wallet upon the bough of a tree, and
taking up the axe, she re-approached her husband. And that lady of
beautiful thighs, placing her husband's left arm upon her left shoulder,
and embracing him with her right arms, proceeded with elephantic gait.
Then Satyavan said, 'O timid one, by virtue of habit, the (forest) paths
are known to me. And further, by the light of the moon between the trees,
I can see them. We have now reached the same path that we took in the
morning for gathering fruits. Do thou, O auspicious one, proceed by the
way that we had come: thou needst not any longer feel dubious about our
path. Near that tract overgrown with Palasa tree, the way diverges into
two. Do thou proceed along the path that lies to the north of it. I am
now well and have got back my strength. I long to see my father and
mother!' Saying this Satyavan hastily proceeded towards the hermitage.'"



SECTION CCLXLVI

"Markandeya said, 'Meanwhile the mighty Dyumatsena, having regained his
sight, could see everything. And when his vision grew clear he saw
everything around him. And, O bull of the Bharata race, proceeding with
his wife Saivya to all the (neighbouring) asylums in search of his son,
he became extremely distressed on his account. And that night the old
couple went about searching in asylums, and rivers, and woods, and
floods. And whenever they heard any sound, they stood rising their heads,
anxiously thinking that their son was coming, and said, 'O yonder cometh
Satyavan with Savitri!' And they rushed hither and thither like maniacs,
their feet torn, cracked, wounded, and bleeding, pierced with thorns and
Kusa blades. Then all the Brahmanas dwelling in that hermitage came unto
them, and surrounding them on all sides, comforted them, and brought them
back to their own asylum. And there Dyumatsena with his wife surrounded
by aged ascetics, was entertained with stories of monarchs of former
times. And although that old couple desirous of seeing their son, was
comforted, yet recollecting the youthful days of their son, they became
exceedingly sorry. And afflicted with grief, they began to lament in
piteous accents, saying, 'Alas, O son, alas, O chaste daughter-in-law,
where are you?' Then a truthful Brahmana of the name of Suvarchas spake
unto them, saying, 'Considering the austerities, self-restraint, and
behaviour of his wife Savitri, there can be no doubt that Satyavan
liveth!' And Gautama said, 'I have studied all the Vedas with their
branches, and I have acquired great ascetic merit. And I have led a
celibate existence, practising also the Brahmacharya mode of life. I have
gratified Agni and my superiors. With rapt soul I have also observed all
the vows: and I have according to the ordinance, frequently lived upon
air alone. By virtue of this ascetic merit, I am cognisant of all the
doings of others. Therefore, do thou take it for certain that Satyavan
liveth.' Thereupon his disciple said, 'The words that have fallen from
the lips of my preceptor can never be false. Therefore, Satyavan surely
liveth.' And the Rishi said, 'Considering the auspicious marks that his
wife Savitri beareth and all of which indicate immunity from widowhood,
there can be no doubt that Satyavan liveth!' And Varadwaja said, 'Having
regard to the ascetic merit, self-restraint, and conduct of his wife
Savitri, there can be no doubt that Satyavan liveth.' And Dalbhya said,
'Since thou hast regained thy sight, and since Savitri hath gone away
after completion of the vow, without taking any food, there can be no
doubt that Satyavan liveth.' And Apastamba said, 'From the manner in
which the voices of birds and wild animals are being heard through the
stillness of the atmosphere on all sides, and from the fact also of thy
having regained the use of thy eyes, indicating thy usefulness for
earthly purposes once more, there can be no doubt that Satyavan liveth.'
And Dhauma said, 'As thy son is graced with every virtue, and as he is
the beloved of all, and as he is possessed of marks betokening a long
life, there can be no doubt that Satyavan liveth.'

"Markandeya continued, 'Thus cheered by those ascetics of truthful
speech, Dyumatsena pondering over those points, attained a little ease. A
little while after, Savitri with her husband Satyavan reached the
hermitage during the night and entered it with a glad heart. The
Brahmanas then said, 'Beholding this meeting with thy son, and thy
restoration to eye-sight, we all wish thee well, O lord of earth. Thy
meeting with thy son, the sight of thy daughter-in-law, and thy
restoration to sight--constitute a threefold prosperity which thou hast
gained. What we all have said must come to pass: there can be no doubt of
this. Henceforth thou shalt rapidly grow in prosperity.' Then, O Pritha's
son, the twice-born ones lighted a fire and sat themselves down before
king Dyumatsena. And Saivya, and Satyavan, and Savitri who stood apart,
their hearts free from grief, sat down with the permission of them all.
Then, O Partha, seated with the monarch those dwellers of the woods,
actuated by curiosity, asked the king's son, saying, 'Why didst thou not,
O illustrious one, come back earlier with thy wife? Why hast thou come so
late in the night? What obstacle prevented thee! We do not know, O son of
a king, why thou hast caused such alarm to us, and to thy father and
mother. It behoveth thee to tell us all about this,' Thereupon, Satyavan
said, 'With the permission of my father, I went to the woods with
Savitri. There, as I was hewing wood in the forest, I felt a pain in my
head. And in consequence of the pain, I fell into a deep sleep.--This is
all that I remember. I had never slept so long before I have come so late
at night, in order that ye might not grieve (on my account). There is no
other reason for this.' Gautama then said, 'Thou knowest not then the
cause of thy father's sudden restoration to sight. It, therefore,
behoveth Savitri to relate it. I wish to hear it (from thee), for surely
thou art conversant with the mysteries of good and evil. And, O Savitri,
I know thee to be like the goddess Savitri herself in splendour. Thou
must know the cause of this. Therefore, do thou relate it truly! If it
should not be kept a secret, do thou unfold it unto us!' At these words
of Gautama Savitri said, 'It is as ye surmise. Your desire shall surely
not be unfulfilled. I have no secret to keep. Listen to the truth then!
The high-souled Narada had predicted the death of my husband. To-day was
the appointed time. I could not, therefore, bear to be separated from my
husband's company. And after he had fallen asleep, Yama, accompanied by
his messengers, presented himself before him, and tying him, began to
take him away towards the region inhabited by the Pitris. Thereupon I
began to praise that august god, with truthful words. And he granted me
five boons, of which do ye hear from me! For my father-in-law I have
obtained these two boons, viz., his restoration to sight as also to his
kingdom. My father also hath obtained a hundred sons. And I myself have
obtained a hundred sons. And my husband Satyavan hath obtained a life of
four hundred years. It was for the sake of my husband's life that I had
observed that vow. Thus have I narrated unto you in detail the cause by
which this mighty misfortune of mine was afterwards turned into
happiness. The Rishis said, 'O chaste lady of excellent disposition,
observant of vows and endued with virtue, and sprung from an illustrious
line, by thee hath the race of this foremost of kings, which was
overwhelmed with calamities, and was sinking in an ocean of darkness,
been rescued.'

"Markandeya continued, 'Then having applauded and reverenced that best of
women, those Rishis there assembled bade farewell to that foremost of
kings as well as to his son. And having saluted them thus, they speedily
went, in peace with cheerful hearts, to their respective abodes.'"



SECTION CCLXLVII

"Markandeya continued, 'When the night had passed away, and the solar orb
had risen, those ascetics, having performed their morning rites,
assembled together. And although those mighty sages again and again spake
unto Dyumatsena of the high fortune of Savitri, yet they were never
satisfied. And it so happened, O king, that there came to that hermitage
a large body of people from Salwa. And they brought tidings of the enemy
of Dyumatsena having been slain by his own minister. And they related
unto him all that had happened, viz., how having heard that the usurper
had been slain with all his friends and allies by his minister, his
troops had all fled, and how all the subjects had become unanimous (on
behalf of their legitimate king), saying, 'Whether possessed of sight or
not, even he shall be our king!' And they said, 'We have been sent to
thee in consequence of that resolve. This car of thine, and this army
also consisting of four kinds of forces, have arrived for thee! Good
betide thee, O King! Do thou come! Thou hast been proclaimed in the city.
Do thou for ever occupy the station belonging to thy lather and
grand-father!' And beholding the king possessed of sight and able-bodied,
they bowed down their heads, their eyes expanded with wonder. Then having
worshipped those old and Brahmanas dwelling in the hermitage and honoured
by them in return, the king set out for his city. And surrounded by the
soldiers, Saivya also accompanied by Savitri, went in a vehicle furnished
with shining sheets and borne on the shoulders of men. Then the priests
with joyful hearts installed Dyumatsena on the throne with his
high-souled son as prince-regent. And after the lapse of a long time,
Savitri gave birth to a century of sons, all warlike and unretreating
from battle, and enhancing the fame of Salwa's race. And she also had a
century of highly powerful uterine brothers born unto Aswapati, the lord
of the Madras, by Malavi. Thus, O son of Pritha, did Savitri raise from
pitiable plight to high fortune, herself, and her father and mother, her
father-in-law and mother-in-law, as also the race of her husband. And
like that gentle lady Savitri, the auspicious daughter of Drupada, endued
with excellent character, will rescue you all."

Vaisampayana said, "Thus exhorted by that high-souled sage, the son of
Pandu, O king, with his mind free from anxiety, continued to live in the
forest of Kamyaka. The man that listeneth with reverence to the excellent
story of Savitri, attaineth to happiness, and success in everything, and
never meeteth with misery!"



SECTION CCLXLVIII

Janamejaya said,--"What, O Brahmana, was that great fear entertained by
Yudhishthira in respect of Karna, for which Lomasa had conveyed to the
son of Pandu a message of deep import from Indra in these words, That
intense fear of thine which thou dost never express to any one, I will
remove after Dhananjaya goeth from hence? And, O best of ascetics, why
was it that the virtuous Yudhishthira never expressed it to any one?"

Vaisampayana said, "As thou askest me, O tiger among kings, I will relate
that history unto thee! Do thou listen to my words, O best of the
Bharatas! After twelve years (of their exile) had passed away and the
thirteenth year had set in, Sakra, ever friendly to the sons of Pandu,
resolved to beg of Karna (his ear-rings). And, O mighty monarch,
ascertaining this intention of the great chief of the celestials about
(Karna's) ear-rings, Surya, having effulgence for his wealth, went unto
Karna. And, O foremost of kings, while that hero devoted to the Brahmanas
and truthful in speech was lying down at night at his ease on a rich bed
overlaid with a costly sheet, the effulgent deity, filled with kindness
and affection for his son, showed himself, O Bharata, unto him in his
dreams. And assuming from ascetic power the form of a handsome Brahmana
versed in the Vedas, Surya sweetly said unto Karna these words for his
benefit, 'O son, do thou O Karna, listen to these words of mine, O thou
foremost of truthful persons! O mighty-armed one, I tell thee to-day from
affection, what is for thy great good! With the object, O Karna, of
obtaining thy ear-rings, Sakra, moved by the desire of benefiting the
sons of Pandu, will come unto thee, disguised as a Brahmana! He, as Well
as all the world, knoweth thy character, viz., that when solicited by
pious people, thou givest away but never takest in gift! Thou, O son,
givest unto Brahmanas wealth or any other thing that is asked of thee and
never refusest anything to anybody. Knowing thee to be such, the subduer
himself of Paka will come to beg of thee thy ear-rings and coat of mail.
When he beggeth the ear-rings of thee, it behoveth thee not to give them
away, but to gratify him with sweet speeches to the best of thy power.
Even this, is for thy supreme good! While asking thee for the ear-rings,
thou shalt, with various reasons, repeatedly refuse Purandara who is
desirous of obtaining them, offering him, instead, various other kinds of
wealth, such as gems and women and kine, and citing various precedents.
If thou, O Kama, givest away thy beautiful ear-rings born with thee, thy
life being shortened, thou wilt meet with death! Arrayed in thy mail and
ear-rings, thou wilt, O bestower of honours, be incapable of being slain
by foes in battle! Do thou lay to heart these words of mine! Both these
jewelled ornaments have sprung from Amrita. Therefore, they should be
preserved by thee, if thy life is at all dear to thee."

"Hearing these words, Kama said, 'Who art thou that tellest me so,
showing me such kindness? If it pleaseth thee, tell me, O illustrious
one, who thou art in the guise of a Brahmana!'--The Brahmana thereupon
said, 'O son, I am he of a thousand rays! Out of affection, I point out
to thee the path! Act thou according to my words, as it is for thy great
good to do so!' Kama replied, 'Surely, this itself is highly fortunate
for me that the god himself of splendour addresses me today, seeking my
welfare. Listen, however, to these words of mine! May it please thee, O
bestower of boons, it is only from affection that I tell thee this! If I
am dear to thee, I should not be dissuaded from the observance of my vow!
O thou that are possessed of the wealth of effulgence, the whole world
knoweth this to be my vow that, of a verity, I am prepared to give away
life itself unto superior Brahmanas! If, O best of all rangers of the
sky, Sakra cometh to me, disguised as a Brahmana, to beg for the benefit
of the sons of Pandu, I will, O chief of the celestials, give him the
ear-rings and the excellent mail, so that my fame which hath spread over
the three worlds may not suffer any diminution! For persons like us, it
is not fit to save life by a blame-worthy act. On the contrary, it is
even proper for us to meet death with the approbation of the world and
under circumstances bringing fame. Therefore, will I bestow upon Indra
the ear-rings with my coat of mail! If the slayer himself of Vala and
Vritra cometh to ask for the ear-rings for the benefit of the sons of
Pandu, that will conduce to my fame, leading at the same time to his
infamy! O thou possessed of splendour, I wish for fame in this world,
even if it is to be purchased with life itself, for they that have fame
enjoy the celestial regions, while they that are destitute of it are
lost. Fame keepeth people alive in this world even like a mother, while
infamy killeth men even though they may move about with bodies
undestroyed. O lord of the worlds, O thou possessed of the wealth of
effulgence, that fame is the life of men is evidenced by an ancient sloka
sung by the Creator himself,--In the next world it is fame that is the
chief support of a person, while in this world pure fame lengthens life.
Therefore, by giving away my ear-rings and mail with both of which I was
born I will win eternal fame! And by duly giving away the same to
Brahmanas according to the ordinance, by offering up my body (as a gift
to the gods) in the sacrifice of war, by achieving feats difficult of
performance, and by conquering my foes in fight, I will acquire nothing
but renown. And by dispelling on the field of battle the fears of the
affrighted that may beg for their lives, and relieving old men and boys
and Brahmanas from terror and anxiety, I will win excellent fame and the
highest heaven. My fame is to be protected with the sacrifice of even my
life. Even this, know thou, is my vow! By giving away such a valuable
gift to Maghavan disguised as a Brahmana, I will, O god, acquire in this
world the most exalted state.'"



SECTION CCLXLIX

"Surya said, 'Never do, O Karna, anything that is harmful to thy self and
thy friends; thy sons, thy wives, thy father, and thy mother; O thou best
of those that bear life, people desire renown (in this world) and lasting
fame in heaven, without wishing to sacrifice their bodies. But as thou
desirest undying fame at the expense of thy life, she will, without
doubt, snatch away thy life! O bull among men, in this world, the father,
the mother, the son, and other relatives are of use only to him that is
alive. O tiger among men, as regard kings, it is only when they are alive
that prowess can be of any use to them. Do thou understand this? O thou
of exceeding splendour, fame is for the good of these only that are
alive! Of what use is fame to the dead whose bodies have been reduced to
ashes? One that is dead cannot enjoy renown. It is only when one is alive
that one can enjoy it. The fame of one that is dead is like a garland of
flowers around the neck of a corpse. As thou reverest me, I tell thee
this for thy benefit, because thou art a worshipper of mine! They that
worship me are always protected by me. That also is another reason for my
addressing thee thus! Thinking again, O mighty-armed one, that this one
revereth me with great reverence, I have been inspired with love for
thee! Do thou, therefore, act according to my words! There is, besides
some profound mystery in all this, ordained by fate. It is for this, that
I tell thee so. Do thou act without mistrust of any kind! O bull among
men, it is not fit for thee to know this which is a secret to the very
gods. Therefore, I do not reveal that secret unto thee. Thou wilt,
however, understand it in time. I repeat what I have already said. Do
thou, O Radha's son, lay my words to heart! When the wielder of the
thunder-bolt asketh thee for them, do thou never give him thy ear-rings!
O thou of exceeding splendour, with thy handsome ear-rings, thou lookest
beautiful, even like the Moon himself in the clear firmament, between the
Visakha constellation! Dost thou know that fame availeth only the person
that is living. Therefore, when the lord of the celestials will ask the
ear-rings, thou shouldst, O son, refuse him! Repeating again and again
answers fraught with various reasons, thou wilt, O sinless one, be able
to remove the eagerness of the lord of the celestial for the possession
of the ear-rings. Do thou, O Karna, after Purandara's purpose by urging
answers fraught with reason and grave import and adorned with sweetness
and suavity. Thou dost always, O tiger among men, challenge him that can
draw the bow with his left hand, and heroic Arjuna also will surely
encounter thee in fight. But when furnished with thy ear-rings, Arjuna
will never be able to vanquish thee in fight even if Indra himself comes
to his assistance. Therefore, O Karna, if thou wishest to vanquish Arjuna
in battle, these handsome ear-rings of thine should never be parted with
to Sakra.'"



SECTION CCC

"Karna said, 'As thou, O lord of splendour, knowest me for thy
worshipper, so also thou knowest that there is nothing which I cannot
give away in charity, O thou of fiery rays! Neither my wives, nor my
sons, nor my own self, nor my friends, are so dear to me as thou, on
account of the veneration I feel for thee, O lord of splendour! Thou
knowest, O maker of light, that high-souled persons bear a loving regard
for their dear worshippers. Karna revereth me and is dear to me. He
knoweth no other deity in heaven,--thinking this thou hast, O lord, said
unto me what is for my benefit. Yet, O thou of bright rays, again do I
beseech thee with bended head, again do I place myself in thy hands. I
will repeat the answer I have already given. It behoveth thee to forgive
me! Death itself is not fraught with such terrors for me as untruth! As
regards especially the Brahmanas, again, I do not hesitate to yield up my
life even for them! And, O divine one, respecting what thou hast said
unto me of Phalguna, the son of Pandu, let thy grief born of thy anxiety
of heart, O lord of splendour, be dispelled touching him and myself; for
I shall surely conquer Arjuna in battle! Thou knowest, O deity, that I
have great strength of weapons obtained from Jamadagnya and the
high-souled Drona. Permit me now, O foremost of celestials, to observe my
vow, so that unto him of the thunderbolt coming to beg of me, I may give
away even my life!'

"Surya said, 'If O son, thou givest away thy ear-rings to the wielder of
the thunder-bolt, O thou of mighty strength, thou shouldst also, for the
purpose of securing victory, speak unto him, saying,--O thou of a hundred
sacrifices, I shall give thee ear-rings under a condition.--Furnished
with the ear-rings, thou art certainly incapable of being slain by any
being. Therefore, it is, O son, that desirous of beholding thee slain in
battle by Arjuna, the destroyer of the Danavas desireth to deprive thee
of thy ear-rings. Repeatedly adoring with truthful words that lord of the
celestials, viz., Purandara armed with weapons incapable of being
frustrated, do thou also beseech him, saying, 'Give me an infallible dart
capable of slaying all foes, and I will, O thousand-eyed deity, give the
ear-rings with the excellent coat of mail!' On this condition shouldst
thou give the ear-rings unto Sakra. With that dart, O Karna, thou wilt
slay foes in battle: for, O mighty-armed one, that dart of the chief of
the celestials doth not return to the hand that hurleth it, without
slaying enemies by hundreds and by thousands!'"

Vaisampayana continued, "Having said this, the thousand-rayed deity
suddenly vanished away. The next day, after having told his prayers,
Karna related his dream unto the Sun. And Vrisha related unto him the
vision he had seen, and all that had passed between them in the night.
Thereupon, having heard everything, that enemy of Swarbhanu, that lord,
the resplendent and divine Surya, said unto him with a smile, 'It is even
so!' Then Radha's son, that slayer of hostile heroes, knowing all about
the matter, and desirous of obtaining the dart, remained in expectation
of Vasava."



SECTION CCCI

Janamejaya said, "What was that secret which was not revealed to Karna by
the deity of warm rays? Of what kind also were those ear-rings and of
what sort was that coat of mail? Whence, too, was that mail and those
ear-rings? All this, O best of men. I wish to hear! O thou possessed of
the wealth of asceticism, do tell me all this!"

Vaisampayana said, "I will, O monarch, tell thee that secret which was
not revealed by the deity possessed of the wealth of effulgence. I will
also describe unto thee those ear-rings and that coat of mail. Once on a
time, O king, there appeared before Kuntibhoja a Brahmana of fierce
energy and tall stature, bearing a beard and matted locks, and carrying a
staff in his hand. And, he was agreeable to the eye and of faultless
limbs, and seemed to blaze forth in splendour. And he was possessed of a
yellow-blue complexion like that of honey. And his speech was
mellifluous, and he was adorned with ascetic merit and a knowledge of the
Vedas. And that person of great ascetic merit, addressing king
Kuntibhoja, said, 'O thou that are free from pride, I wish to live as a
guest in thy house feeding on the food obtained as alms from thee!
Neither thy followers, nor thou thyself, shall ever act in such a way as
to produce my displeasure! If, O sinless one, it liketh thee, I would
then live in thy house thus! I shall leave thy abode when I wish, and
come back when I please. And, O king, no one shall offend me in respect
of my food or bed.'--Then Kuntibhoja spake unto him these words
cheerfully, 'Be it so, and more.' And he again said unto him, 'O thou of
great wisdom, I have an illustrious daughter named Pritha. And she
beareth an excellent character, is observant of vow, chaste, and of
subdued senses. And she shall attend on thee and minister unto thee with
reverence. And thou wilt be pleased with her disposition!' And having
said this to that Brahmana and duly paid him homage, the king went to his
daughter Pritha of large eyes, and spake thus unto her, 'O child, this
eminently pious Brahmana is desirous of dwelling in my house! I have
accepted his proposal, saying,--So be it, relying, O child, on thy
aptitude and skill in ministering unto Brahmanas. It, therefore, behoveth
thee to act in such a manner that my words may not be untrue. Do thou
give him with alacrity whatever this reverend Brahmana possessed of
ascetic merit and engaged in the study of the Vedas, may want. Let
everything that this Brahmana asketh for be giver to him cheerfully. A
Brahmana is the embodiment of pre-eminent energy: he is also the
embodiment of the highest ascetic merit. It is in consequence of the
virtuous practices of Brahmanas that the sun shineth in the heavens. It
was for their disregard of Brahmanas that were deserving of honour that
the mighty Asura Vatapi, as also Talajangha, was destroyed by the curse
of the Brahmanas. For the present, O child, it is a highly virtuous one
of that order that is entrusted to thy keep. Thou shouldst always tend
this Brahmana with concentrated mind. O daughter, I know that, from
childhood upwards, thou hast ever been attentive to Brahmanas, and
superiors, and relatives, and servants, and friends, to thy mothers and
myself. I know thou bearest thyself well, bestowing proper regard upon
everyone. And, O thou of faultless limbs, in the city of the interior of
my palace, on account of thy gentle behaviour, there is not one, even
among the servants, that is dissatisfied with thee. I have, therefore,
thought thee fit to wait upon all Brahmanas of wrathful temper. Thou art,
O Pritha, a girl and has been adopted as my daughter. Thou art born in
the race of the Vrishnis, and art the favourite daughter of Sura. Thou
wert, O girl, given to me gladly by thy father himself. The sister of
Vasudeva by birth, thou art (by adoption) the foremost of my children.
Having promised me in these words,--I will give my first born,--thy
father gladly gave thee to me while thou wert yet in thy infancy. It is
for this reason that thou art my daughter. Born in such a race and reared
in such a race, thou hast come from one happy state to another like a
lotus transferred from one lake to another. O auspicious girl, women,
specially they that are of mean extraction, although they may with
difficulty be kept under restraint, become in consequence of their unripe
age, generally deformed in character. But thou, O Pritha, art born in a
royal race, and thy beauty also is extraordinary. And then, O girl, thou
art endued with every accomplishment. Do thou, therefore, O damsel,
renouncing pride and haughtiness and a sense of self-importance, wait
upon and worship the boon-giving Brahmana, and thereby attain, O Pritha,
to an auspicious state! By acting thus, O auspicious and sinless girl,
thou wilt surely attain to auspiciousness! But if on the contrary, thou
stirest up the anger of this best of the twice-born ones, my entire race
will be consumed by him!'"



SECTION CCCII

"Kunti said, 'According to thy promise, I will, O king, with concentrated
mind, serve that Brahmana. O foremost of kings, I do not say this
falsely. It is my nature to worship Brahmanas. And, as in the present
case, my doing so would be agreeable to thee, even this would be highly
conducive to my welfare. Whether that worshipful one cometh in the
evening, or in morning, or at night or even at midnight, he will have no
reason to be angry with me! O foremost of kings, to do good by serving
the twice-born ones, observing all thy commands, is what I consider to be
highly profitable to me, O best of men! Do thou, therefore, O foremost of
monarchs rely on me! That best of Brahmanas, while residing in thy house,
shall never have cause for dissatisfaction. I tell thee truly. I shall, O
king, be always attentive to that which is agreeable to this Brahmana,
and what is fraught also with good to thee. O sinless one! I know full
well that Brahmanas that are eminently virtuous, when propitiated bestow
salvation, and when displeased, are capable of bringing about destruction
upon the offender. Therefore, I shall please this foremost of Brahmanas.
Thou wilt not, O monarch, come to any grief from that best of regenerate
persons, owing to any act of mine. In consequence of the transgressions
of monarchs, Brahmanas, O foremost of kings, became the cause of evil to
them, as Chyavana had become, in consequence of the act of Sukanya. I
will, therefore, O king, with great regularity, wait upon that best of
Brahmanas according to thy instructions in that respect!' And when she
had thus spoken at length, the king embraced and cheered her, and
instructed her in detail as to what should be done by her. And the king
said, 'Thou shall, O gentle maid, act even thus, without fear, for my
good as also thy own, and for the good of thy race also, O thou of
faultless limbs!' And having said this the illustrious Kuntibhoja, who
was devoted to the Brahmanas, made over the girl Pritha to that Brahmana,
saying, 'This my daughter, O Brahmana, is of tender age and brought up in
luxury. If, therefore, she transgresses at any time, do thou not take
that to heart! Illustrious Brahmanas are never angry with old men,
children, and ascetics, even if these transgress frequently. In respect
of even a great wrong forgiveness is due from the regenerate. The
worship, therefore, O best of Brahmanas, that is offered to the best of
one's power and exertion, should be acceptable!' Hearing these words of
the monarch, the Brahmana said, 'So be it!' Thereupon, the king became
highly pleased and assigned unto him apartments that were white as swans
or the beams of the moon. And in the room intended for the sacrificial
fire, the king placed a brilliant seat especially constructed for him.
And the food and other things that were offered unto the Brahmana were of
the same excellent kind. And casting aside idleness and all sense of
self-importance, the princess addressed herself with right good will to
wait upon the Brahmana. And the chaste Kunti, endued with purity of
conduct, went thither for serving the Brahmana. And duly waiting upon
that Brahmana as if he were a very god, she gratified him highly."



SECTION CCCIII

Vaisampayana said, "And that maiden of rigid vows. O mighty monarch, by
serving with a pure heart, that Brahmana of rigid vows, succeeded in
gratifying him. And, O foremost of kings, saying, 'I will come back in
the morning,' that best of Brahmanas sometimes came in the evening or in
night. Him, however, the maiden worshipped at all hours with sumptuous
food and drink and bed. And as day after day passed away, her attentions
to him, in respect of food and seat and bed, increased instead of
undergoing any diminution. And, O king, even when the Brahmana reproved
her, finding fault with any of her arrangements, or addressed her in
harsh words, Pritha did not do anything that was disagreeable to him. And
on many occasions the Brahmana came back after the appointed hour had
long passed away. And on many occasions (such as the depth of night) when
food was hard to procure, he said, 'Give me food!' But on all those
occasions saying, 'All is ready,'--Pritha held before him the fare. And
even like a disciple, daughter, or a sister, that blameless gem of a girl
with a devoted heart, O king, gratified that foremost of Brahmanas. And
that best of Brahmanas became well-pleased with her conduct and
ministrations. And he received those attentions of hers, valuing them
rightly. And, O Bharata, her father asked her every morning and evening
saying, "O daughter, is the Brahmana satisfied with thy ministrations?
And that illustrious maiden used to reply, 'Exceedingly well!' And
thereupon, the high-souled Kuntibhoja experienced the greatest delight.
And when after a full year that best of ascetics was unable to find any
fault whatever in Pritha, who was engaged in ministering unto him,
well-pleased he said unto her, 'O gentle maid, I have been well-pleased
with thy attentions, O beautiful girl! Do thou, O blessed girl, ask even
for such boons as are difficult of being obtained by men in this world,
and obtaining which, thou mayst surpass in fame all the women in this
world'. At these words of his, Kunti said, 'Everything hath already been
done in my behalf since thou, O chief of those that are versed in the
Vedas, and my father also, have been pleased with me! As regards the
boons, I consider them as already obtained by me, O Brahmana!' The
Brahmana thereupon said, 'If, O gentle maid, thou dost not, O thou of
sweet smiles, wish to obtain boons from me, do thou then take this mantra
from me for invoking the celestials! Any one amongst the celestials whom
thou mayst invoke by uttering this mantra, will appear before thee and be
under thy power. Willing or not, by virtue of this mantra, that deity in
gentle guise, and assuming the obedient attitude of slave, will become
subject to thy power!'"

Vaisampayana continued, "Thus addressed, that faultless maiden could-not,
O king, from fear of a curse, refuse tor the second time compliance with
the wishes of that best of the twice-born ones. Then, O king, that
Brahmana imparted unto that girl of faultless limbs those mantras which
are recited in the beginning of the Atharvan Veda. And, O king, having
imparted unto her those mantras, he said unto Kuntibhoja. 'I have, O
monarch, dwelt happily in thy house, always worshipped with due regard
and gratified by thy daughter. I shall now depart.' And saying this, he
vanished there and then. And beholding that Brahmana vanish there and
then, the king was struck with amazement. And the monarch then treated
his daughter Pritha with proper regard."



SECTION CCCIV

Vaisampayana said, "When that foremost of Brahmanas had gone away on some
other errand, the maiden began to ponder over the virtue of those
mantras. And she said to herself, 'Of what nature are those mantras that
have been bestowed on me by that high-souled one? I shall without delay
test their power'. And as she was thinking in this way, she suddenly
perceived indications of the approach of her season. And her season
having arrived, while she was yet unmarried, she blushed in shame. And it
came to pass that as she was seated in her chamber on a rich bed, she
beheld the solar orb rising in the east. And both the mind and the eyes
of that maiden of excellent waist became rivetted fast upon the solar
orb. And she gazed and gazed on that orb without being satiated with the
beauty of the morning Sun. And she suddenly became gifted with celestial
sight. And then she beheld that god of divine form accoutred in mail and
adorned with ear-rings. And at sight of the god, O lord of men, she
became curious as to the (potency of the) mantras. And thereupon that
maiden resolved to invoke him. And having recourse to Pranayama, she
invoked the Maker of day. And thus invoked by her, O king, the Maker of
day speedily presented himself. And he was of a yellowish hue like honey,
and was possessed of mighty arms, and his neck was marked with lines like
those of a conchshell. And furnished with armlets, and decked with a
diadem, he came smiling, and illumining all the directions. And it was by
Yoga power that he divided himself in twain, one of which continued to
give heat, and the other appeared before Kunti. And he addressed Kunti in
words that were exceedingly sweet, saying, 'O gentle maiden, over-powered
by the mantras, I come hither obedient to thee. Subject as I am to thy
power, what shall I do, O queen? Tell me, for I shall do whatever thou
mayst command? Hearing these words of the deity, Kunti said, 'O
worshipful one, go thou back to the place thou hast come from! I invoked
thee from curiosity alone. Pardon me, O worshipful one!' Surya then said,
'O damsel of slender waist, I will, even as thou hast said, return to the
place I have come from! Having called a celestial, it is not, however,
proper to send him away in vain. Thy intention, O blessed one, it is to
have from Surya a son furnished with a coat of mail and ear-rings, and
who in point of prowess would be beyond compare in this world! Do thou,
therefore, O damsel of elephantine gait, surrender thy person to me! Thou
shall then have, O lady, a son after thy wish! O gentle girl, O thou of
sweet smiles, I will go back after having known thee! If thou do not
gratify me to-day by obeying my word, I shall in anger curse thee, thy
father and that Brahmana also. For thy fault, I will surely consume them
all, and I shall inflict condign punishment on that foolish father of
thine that knoweth not this transgression of thine and on that Brahmana
who hath bestowed the mantras on thee without knowing thy disposition and
character! Yonder are all the celestials in heaven, with Purandara at
their head, who are looking at me with derisive smiles at my being
deceived by thee, O lady! Look at those celestials, for thou art now
possessed of celestial sight! Before this I have endued thee with
celestial vision, in consequence of which thou couldst see me!'"

Vaisampayana continued, "Thereupon the princess beheld the celestials
standing in the firmament, each in his proper sphere [107], even as she
saw before her that highly resplendent deity furnished with rays, viz.,
Surya himself. And beholding them all, the girl became frightened and her
face was suffused with blushes of shame. And then she addressed Surya,
saying, 'O lord of rays, go thou back to thy own region. On account of my
maidenhood, this outrage of thine is fraught with woe to me! It is only
one's father, mother, and other superiors, that are capable of giving
away their daughter's body. Virtue I shall never sacrifice, seeing that
in this world the keeping of their persons inviolate is deemed as the
highest duty of women, and is held in high regard! O thou possessed of
wealth of splendour, it is only to test the power of my mantras that I
have, from mere childishness, summoned thee. Considering that this hath
been done by a girl of tender years, it behoveth thee, O lord, to forgive
her!' Then Surya said, 'It is because I consider thee a girl that, O
Kunti, I am speaking to thee so mildly. To one that is not so I would not
concede this. Do thou, O Kunti, surrender thyself! Thou shalt surely
attain happiness thereby. Since, O timid maiden, thou hast invoked me
with mantras, it is not proper for me to go away without any purpose
being attained, for, if I do so I shall then. O thou of faultless limbs,
be the object of laughter in the world, and, O beauteous damsel, a
bye-word with all the celestials. Do thou, therefore, yield to me! By
that thou shalt obtain a son even like myself, and thou shalt also be
much praised in all the world.'"



SECTION CCCV

Vaisampayana said, "Although that noble girl addressed him in various
sweet words, yet she was unable to dissuade that deity of a thousand
rays. And when she failed to dissuade the dispeller of darkness, at last
from fear of a curse, she reflected, O king, for a long time!--'How may
my innocent father, and that Brahmana also, escape the angry Surya's
curse for my sake? Although energy and asceticism are capable of
destroying sins, yet even honest persons, if they be of unripe age,
should not foolishly court them. By foolishly acting in that way I have
today been placed in a frightful situation. Indeed, I have been placed
entirely within the grasp of this deity. Ye how can I do what is sinful
by taking it on myself to surrender my person to him?'

Vaisampayana continued, afflicted with fear of a curse, and thinking much
within herself, an utter stupefaction of the senses came upon her. And
she was so confounded that she could not settle what to do. Afraid, on
the one hand, O king, of the reproach of friends if she obeyed the deity,
and, on the other, of his curse if she disobeyed him, the damsel at last,
O foremost of kings, said these words unto that god, in accents tremulous
with bashfulness, 'O god, as my father and mother and friends are still
living, this violation of duty on my part should not take place. If; O
god, I commit this unlawful act with thee, the reputation of this race
shall be sacrificed in this world on my account. If thou, however, O thou
foremost of those that impart heat, deem this to be a meritorious act, I
shall then fulfil thy desire even though my relatives may not have
bestowed me on thee! May I remain chaste after having surrendered my
person to thee! Surely, the virtue, the reputation, the fame, and the
life of every creature are established in thee!' Hearing these words of
hers, Surya replied, 'O thou of sweet smiles, neither thy father, nor thy
mother, nor any other superior of thine, is competent to give thee away!
May good betide thee, O beauteous damsel! Do thou listen to my words! It
is because a virgin desireth the company of every one, that she hath
received the appellation of Kanya, from the root kama meaning to desire.
Therefore, O thou of excellent hips and the fairest complexion, a virgin
is, by nature, free in this world. Thou shalt not, O lady, by any means,
be guilty of any sin by complying with my request. And how can I, who am
desirous of the welfare of all creatures, commit an unrighteous act? That
all men and women should be bound by no restraints, is the law of nature.
The opposite condition is the perversion of the natural state. Thou shalt
remain a virgin after having gratified me. And thy son shall also be
mighty-armed and illustrious.' Thereupon Kunti said, 'If, O dispeller of
darkness, I obtain a son from thee, may he be furnished with a coat of
mail and ear-rings, and may he be mighty-armed and endued with great
strength!' Hearing these words of hers, Surya answered, 'O gentle maiden,
thy son shall be mighty-armed and decked with ear-rings and a celestial
coat of mail. And both his ear-rings and coat of mail will be made of
Amrita, and his coat will also be invulnerable.' Kunti then said, 'If the
excellent mail and ear-rings of the son thou wilt beget on me, be,
indeed, made of Amrita, then, O god, O worshipful deity, let thy purpose
be fulfilled! May he be powerful, strong, energetic, and handsome, even
like thee, and may he also be endued with virtue!' Surya then said, 'O
princess, O excellent damsel, these ear-rings had been given to me by
Aditi. O timid lady, I will bestow them, as also this excellent mail, on
thy son!' Kunti then said, 'Very well, O worshipful one! If my son, O
lord of light, become so, I will, as thou sayest, gratify thee!'"

Vaisampayana continued, "Hearing these words of hers Surya said, 'So be
it!' And that ranger of the skies, that enemy of Swarbhanu, with soul
absorbed in Yoga, entered into Kunti, and touched her on the navel. At
this, that damsel, on account of Surya's energy, became stupefied. And
that reverend lady then fell down on her bed, deprived of her senses.
Surya then addressed her, saying, 'I will now depart, O thou of graceful
hips! Thou shalt bring forth a son who will become the foremost of all
wielders of weapons. At the same time thou shalt remain a virgin.'"

Vaisampayana continued, "Then, O foremost of kings, as the highly
effulgent Surya was about to depart, that girl bashfully said unto him,
'So be it!' And it was thus that the daughter of king Kuntibhoja,
importuned by Surya, had after soliciting a son from him, fallen down
stupefied on that excellent bed, like a broken creeper. And it was thus
that deity of fierce rays, stupefying her, entered into her by virtue of
Yoga power, and placed his own self within her womb. The deity, however,
did not sully her by deflowering her in the flesh. And after Surya had
gone away, that girl regained her consciousness."



SECTION CCCVI

Vaisampayana said, "It was, O lord of earth, on the first day of the
lighted fortnight during the tenth month of the year that Pritha
conceived a son like the lord himself of the stars in the firmament. And
that damsel of excellent hips from fear of her friends, concealed her
conception, so that no one knew her condition. And as the damsel lived
entirely in the apartments assigned to the maidens and carefully
concealed her condition, no one except her nurse knew the truth. And in
due time that beauteous maiden, by the grace of deity, brought forth a
son resembling a very god. And even like his father, the child was
equipped in a coat of mail, and decked with brilliant ear-rings. And he
was possessed of leonine eyes and shoulders like those of a bull. And no
sooner was the beauteous girl delivered of a child, then she consulted
with her nurse and placed the infant in a commodious and smooth box made
of wicker work and spread over with soft sheets and furnished with a
costly pillow. And its surface was laid over with wax, and it was encased
in a rich cover. And with tears in her eyes, she carried the infant to
the river Aswa, and consigned the basket to its waters. And although she
knew it to be improper for an unmarried girl to bear offspring, yet from
parental affection, O foremost of kings, she wept piteously. Do thou
listen to the words Kunti weepingly uttered, while consigning the box to
the waters of the river Aswa, 'O child, may good betide thee at the hands
of all that inhabit the land, the water, the sky, and the celestial
regions. May all thy paths be auspicious! May no one obstruct thy way!
And, O son, may all that come across thee have their hearts divested of
hostility towards thee: And may that lord of waters, Varuna. protect thee
in water! And may the deity that rangeth the skies completely protect
thee in the sky. And may, O son, that best of those that impart heat,
viz., Surya, thy father, and from whom I have obtained thee as ordained
by Destiny, protect thee everywhere! And may the Adityas and the Vasus,
the Rudras and the Sadhyas, the Viswadevas and the Maruts, and the
cardinal points with the great Indra and the regents presiding over them,
and, indeed, all the celestials, protect thee in every place! Even in
foreign lands I shall be able to recognise thee by this mail of thine!
Surely, thy sire, O son, the divine Surya possessed of the wealth of
splendour, is blessed, for he will with his celestial sight behold thee
going down the current! Blessed also is that lady who will, O thou that
are begotten by a god, take thee for her son, and who will give thee suck
when thou art thirsty! And what a lucky dream hath been dreamt by her
that will adopt thee for her son, thee that is endued with solar
splendour, and furnished with celestial mail, and adorned with celestial
ear-rings, thee that hast expansive eyes resembling lotuses, a complexion
bright as burnished copper or lotus leaves, a fair forehead, and hair
ending in beautiful curls! O son, she that will behold thee crawl on the
ground, begrimed with dust, and sweetly uttering inarticulate words, is
surely blessed! And she also, O son, that will behold thee arrive at thy
youthful prime like maned lion born in Himalayan forests, is surely
blessed!'"

"O king, having thus bewailed long and piteously, Pritha laid the basket
on the waters of the river Aswa. And the lotus-eyed damsel, afflicted
with grief on account of her son and weeping bitterly, with her nurse
cast the basket at dead of night, and though desirous of beholding her
son often and again, returned, O monarch, to the palate, fearing lest her
father should come to know of what had happened. Meanwhile, the basket
floated from the river Aswa to the river Charmanwati, and from the
Charmanwati it passed to the Yamuna, and so on to the Ganga. And carried
by the waves of the Ganga, the child contained in the basket came to the
city of Champa ruled by a person of the Suta tribe. Indeed, the excellent
coat of mail and those ear-rings made of Amrita that were born with his
body, as also the ordinance of Destiny, kept the child alive."



SECTION CCCVII

Vaisampayana said, "And it came to pass that at this time a Suta named
Adhiratha, who was a friend of Dhritarashtra, came to the river Ganga,
accompanied by his wife. And, O king, his wife named Radha was
unparalleled on earth for beauty. And although that highly blessed dame
had made great endeavours to obtain a son, yet she had failed, O
represser of foes, to obtain one. And on coming to the river Ganga, she
beheld a box drifting along the current. And containing articles capable
of protecting from dangers and decked with unguents, that box was brought
before her by the waves of the Janhavi. And attracted by curiosity, the
lady caused it to be seized. And she then related all unto Adhiratha of
the charioteer caste. And hearing this Adhiratha took away the box from
the water-side, and opened it by means of instruments. And then he beheld
a boy resembling the morning Sun. And the infant was furnished with
golden mail, and looked exceedingly beautiful with a face decked in
ear-rings. And thereupon the charioteer, together with his wife, was
struck with such astonishment that their eyes expanded in wonder. And
taking the infant on his lap, Adhiratha said unto his wife, 'Ever since I
was born, O timid lady, I had never seen such a wonder. This child that
hath come to us must be of celestial birth. Surely, sonless as I am, it
is the gods that have sent him unto me!' Saying this, O lord of earth, he
gave the infant to Radha. And thereat, Radha adopted, according to the
ordinance, that child of celestial form and divine origin, and possessed
of the splendour of the filaments of the lotus and furnished with
excellent grace. And duly reared by her, that child endued with great
prowess began to grow up. And after Karna's adoption, Adhiratha had other
sons begotten by himself. And seeing the child furnished with bright mail
and golden ear-rings, the twice-born ones named him Vasusena. And thus
did that child endued with great splendour and immeasurable prowess
became the son of the charioteer, and came to be known as Vasusena and
Vrisha. And Pritha learnt through spies that her own son clad in
celestial mail was growing up amongst the Angas as the eldest son of a
charioteer (Adhiratha). And seeing that in process of time his son had
grown up, Adhiratha sent him to the city named after the elephant. And
there Karna put up with Drona, for the purpose of learning arms. And that
powerful youth contracted a friendship with Duryodhana. And having
acquired all the four kinds of weapons from Drona, Kripa, and Rama, he
became famous in the world as a mighty bowman. And after having
contracted a friendship with Dhritarashtra's son, he became intent on
injuring the sons of Pritha. And he was always desirous of fighting with
the high-souled Falguna. And, O king, ever since they first saw each
other, Karna always used to challenge Arjuna, and Arjuna, on his part,
used to challenge him. This, O foremost of kings, was without doubt, the
secret known to the Sun, viz., begot by himself on Kunti, Karna was being
reared in the race of the Sutas. And beholding him decked with his
ear-rings and mail, Yudhishthira thought him to be unslayable in fight,
and was exceedingly pained at it. And when, O foremost of monarchs, Karna
after rising from the water, used at mid-day to worship the effulgent
Surya with joined hands, the Brahmanas used to solicit him for wealth.
And at that time there was nothing that he would not give away to the
twice-born ones. And Indra, assuming the guise of a Brahmana, appeared
before him (at such a time) and said, 'Give me!' And thereupon Radha's
son replied unto him, 'Thou art welcome!'"



SECTION CCCVIII

Vaisampayana said, "And when the king of the celestials presented himself
in the guise of a Brahmana, beholding him, Kama said, 'Welcome!' And not
knowing his intention, Adhiratha's son addressed the Brahmana, saying,
'Of a necklace of gold, and beauteous damsels, and villages with plenty
of kine, which shall I give thee?' Thereupon the Brahmana replied, 'I ask
thee not to give me either a necklace of gold, or fair damsels, or any
other agreeable object. To those do thou give them that ask for them. If,
O sinless one, thou art sincere in thy vow, then wilt thou, cutting off
(from thy person) this coat of mail born with thy body, and these
ear-rings also, bestow them on me! I desire, O chastiser of foes, that
thou mayst speedily give me these; for, this one gain of mine will be
considered as superior to every other gain!' Hearing these words, Kama,
said, 'O Brahmana, I will give thee homestead land, and fair damsels, and
kine, and fields; but my mail and ear-rings I am unable to give thee!'"

Vaisampayana continued, "Although thus urged with various words by Karna,
still, O chief of the Bharata race, that Brahmana did not ask for any
other boon. And although Karna sought to pacify him to the best of his
power, and worshipped him duly, yet that best of Brahmanas did not ask
for any other boon. And when that foremost of Brahmanas did not ask for
any other boon, Radha's son again spake unto him with a smile, 'My mail,
O regenerate one, hath been born with my body, and this pair of ear-rings
hath arisen from Amrita. It is for these that I am unslayable in the
worlds. Therefore, I cannot part with them. Do thou, O bull among
Brahmanas, accept from me the entire kingdom of the earth, rid of enemies
and full of prosperity! O foremost of regenerate ones, if I am deprived
of my ear-rings, and the mail born with my body, I shall be liable to be
vanquished by the foes!'

Vaisampayana continued, "When the illustrious slayer of Paka refused to
ask for any other boon, Kama with a smile again addressed him, saying, 'O
god of gods, even before this, I had recognised thee, O Lord! O Sakra, it
is not proper for me to confer on thee any unprofitable boon, for thou
art the very lord of the celestials! On the contrary, being as thou art
the Creator and lord of all beings, it is thou that shouldst confer boons
on me! If, O god, I give thee this coat of mail and ear-rings, then I am
sure to meet with destruction, and thou shalt also undergo ridicule!
Therefore, O Sakra, take my earrings and excellent mail in exchange for
something conferred by thee on me! Otherwise, I will not bestow them on
thee!' Thereupon Sakra replied, 'Even before I had come to thee, Surya
had known of my purpose and without doubt, it is he that hath unfolded
everything unto thee! O Karna, be it as thou wishest! O son, except the
thunder-bolt alone, tell me what it is that thou desirest to have!'"

Vaisampayana continued, "Hearing these words of Indra, Karna was filled
with delight and seeing that his purpose was about to be accomplished he
approached Vasava, and intent upon obtaining a dart incapable of being
baffled, he addressed Indra, saying, 'Do thou, O Vasava, in exchange for
my coat of mail and ear-rings, give me a dart incapable of being baffled,
and competent to destroy hosts of enemies when arrayed in order of
battle!' Thereupon, O ruler of earth, fixing his mind for a moment on the
dart (for bringing it there), Vasava thus spake unto Karna, 'Do thou give
me thy ear-rings, and the coat of mail born with thy body, and in return
take this dart on these terms! When I encounter the Daitya in battle,
this dart that is incapable of being baffled, hurled by my hand,
destroyeth enemies by hundreds, and cometh back to my hand after
achieving its purpose. In thy hand, however, this dart, O son of Suta,
will slay only one powerful enemy of thine. And having achieved that
feat, it will, roaring and blazing, return to me!' Thereat Karna said, 'I
desire to slay in fierce fight even one enemy of mine, who roareth
fiercely and is hot as fire, and of whom I am in fear!' At this, Indra
said, 'Thou shall slay such a roaring and powerful foe in battle. But
that one whom thou seekest to slay, is protected by an illustrious
personage. Even He whom persons versed in the Vedas call 'the invincible
Boar,' and 'the incomprehensible Narayana,' even that Krishna himself, is
protecting him!' Thereupon Karna replied, 'Even if this be so, do thou, O
illustrious one give me the weapon that will destroy only one powerful
foe! I shall, on my part, bestow on thee my mail and ear-rings, cutting
them off my person. Do thou, however, grant that my body, thus wounded,
may not be unsightly!' Hearing this, Indra said, 'As thou, O Karna, art
bent upon observing the truth, thy person shall not be unsightly, or
shall any scar remain on it. And, O thou best of those that are graced
with speech, O Karna, thou shall be possessed of complexion and energy of
thy father him self. And if, maddened by wrath, thou hurlest this dart,
while there are still other weapons with thee, and when thy life also is
not in imminent peril, it will fall even on thyself.' Karna answered, 'As
thou directest me, O Sakra, I shall hurl this Vasavi dart only when I am
in imminent peril! Truly I tell thee this!'"

Vaisampayana continued, "Thereupon, O king, taking the blazing dart,
Karna began to peel off his natural mail. And beholding Karna cutting his
own body, the entire host of celestials and men and Danavas set up a
leonine roar. And Karna betrayed no contortions of face while peeling his
mail. And beholding that hero among men thus cutting his body with an
weapon, smiling ever and anon, celestial kettle-drums began to be played
upon and celestial flowers began to be showered on him. And Karna cutting
off the excellent mail from his person, gave it to Vasava, still
dripping. And cutting off his ear-rings also from off his ears, he made
them over to Indra. And it is for this fact that he came to be called
Karna. And Sakra, having thus beguiled Karna that made him famous in the
world, thought with a smile that the business of the sons of Pandu had
already been completed. And having done all this, he ascended to heaven.
And hearing that Karna had been beguiled, all the sons of Dhritarashtra
became distressed and shorn of pride. And the sons of Pritha, on the
other hand, learning that such plight had befallen the son of the
charioteer, were filled with joy."

Janamejaya said, "When were those heroes, the sons of Pandu, at that
time? And from whom did they hear this welcome news? And what also did
they do, when the twelfth year of their exile passed away? Do thou, O
illustrious one, tell me all this!"

Vaisampayana said, "Having defeated the chief of the Saindhavas, and
rescued Krishna, and having outlived the entire term of their painful
exile in the woods, and having listened to the ancient stories about gods
and Rishis recited by Markandeya, those heroes among men returned from
their asylum in Kamyaka to the sacred Dwaitavana, with all their cars,
and followers, and accompanied by their charioteers, their kine, and the
citizens who had followed them."



SECTION CCCIX

(Aranya Parva)

Janamejaya said, "Having felt great affliction on account of the
abduction of their wife and having rescued Krishna thereafter, what did
the Pandavas next do?"

Vaisampayana said, "Having felt great affliction on account of the
abduction of Krishna, king Yudhishthira of unfading glory, with his
brothers, left the woods of Kamyaka and returned to the delightful and
picturesque Dwaitavana abounding in trees and containing delicious fruits
and roots. And the sons of Pandu with their wife Krishna began to reside
there, living frugally on fruits and practising rigid vows. And while
those repressers of foes, the virtuous king Yudhishthira, the son of
Kunti, and Bhimasena, and Arjuna, and those other sons of Pandu born of
Madri, were dwelling in Dwaitavana, practising rigid vows, they
underwent, for the sake of a Brahmana, great trouble, which, however, was
destined to bring about their future happiness. I will tell thee all
about the trouble which those foremost of Kurus underwent while living in
those woods, and which in the end brought about their happiness. Do thou
listen to it! Once on a time, as a deer was butting about, it chanced
that the two sticks for making fire and a churning staff belonging to a
Brahmana devoted to ascetic austerities, struck fast into its antlers.
And, thereupon, O king, that powerful deer of exceeding fleetness with
long bounds, speedily went out of the hermitage, taking those articles
away. And, O foremost of Kurus, seeing those articles of his thus carried
away, the Brahmana, anxious on account of his Agnihotra, quickly came
before the Pandavas. And approaching without loss of time Ajatasatru
seated in that forest with his brothers, the Brahmana, in great distress,
spake these words, 'As a deer was butting about, it happened, O king,
that my fire-sticks and churning staff which had been placed against a
large tree stuck fast to its antlers. O king, that powerful deer of
exceeding fleetness hath speedily gone out of the hermitage with long
bounds, taking those articles away. Tracking that powerful deer, O king,
by its foot-prints, do ye, ye sons of Pandu, bring back those articles of
mine, so that my Agnihotra may not be stopped!' Hearing these words of
the Brahmana, Yudhishthira became exceedingly concerned. And the son of
Kunti taking up his bow sallied out with his brothers. And putting on
their corselets and equipped with their bows, those bulls among men,
intent upon serving the Brahmana, swiftly sallied out in the wake of the
deer. And descrying the deer at no great distance, those mighty warriors
discharged at it barbed arrows and javelins and darts, but the sons of
Pandu could not pierce it by any means. And as they struggled to pursue
and slay it, that powerful deer became suddenly invisible. And losing
sight of the deer, the noble-minded sons of Pandu, fatigued and
disappointed and afflicted with hunger and thirst, approached a banian
tree in that deep forest, and sat down in its cool shade. And when they
had sat down, Nakula stricken with sorrow and urged by impatience,
addressed his eldest brother of the Kuru race, saying, 'In our race, O
king, virtue hath never been sacrificed, nor hath there been loss of
wealth from insolence. And being asked, we have never said to any
creature, Nay! Why then in the present case have we met with this
disaster?"



SECTION CCCX

Yudhishthira said, "There is no limit to calamities. Nor is it possible
to ascertain either their final or efficient cause. It is the Lord of
justice alone who distributeth the fruits of both virtue and vice.'
Thereupon Bhima said, 'Surely, this calamity hath befallen us, because I
did not slay the Pratikamin on the very spot, when he dragged Krishna as
a slave into the assembly. And Arjuna said, 'Surely, this calamity hath
befallen us because I resented not those biting words piercing the very
bones, uttered by the Suta's son!' And Sahadeva said, 'Surely, O Bharata,
this calamity hath befallen us because I did not slay Sakuni when he
defeated thee at dice!'"

Vaisampayana continued, "Then king Yudhishthira addressed Nakula saying,
'Do thou, O son of Madri, climb this tree and look around the ten points
of the horizon. Do thou see whether there is water near us or such trees
as grow on watery grounds! O child, these thy brothers are all fatigued
and thirsty.' Thereupon saying, 'So be it,' Nakula speedily climbed up a
tree, and having looked around, said unto his eldest brother, 'O king, I
see many a tree that groweth by the water-side, and I hear also the cries
of cranes. Therefore, without doubt, water must be somewhere here.'
Hearing these words, Kunti's son Yudhishthira, firm in truth, said, 'O
amiable one, go thou and fetch water in these quivers!' Saying, 'So be
it,' at the command of his eldest brother Nakula quickly proceeded
towards the place where there was water and soon came upon it. And
beholding a crystal lake inhabited by cranes he desired to drink of it,
when he heard these words from the sky, 'O child, do not commit this rash
act! This lake hath already been in my possession. Do thou, O son of
Madri, first answer my questions and then drink of this water and take
away (as much as thou requirest). Nakula, however, who was exceedingly
thirsty, disregarding these words, drank of the cool water, and having
drunk of it, dropped down dead. And, O represser of foes, seeing Nakula's
delay, Yudhishthira the son of Kunti said unto Sahadeva, the heroic
brother of Nakula, 'O Sahadeva, it is long since our brother, he who was
born immediately before thee, hath gone from hence! Do thou, therefore,
go and bring back thy uterine brother, together with water.' At this,
Sahadeva, saying, 'So be it,' set out in that direction; and coming to
the spot, beheld his brother lying dead on the ground. And afflicted at
the death of his brother, and suffering severely from thirst, he advanced
towards the water, when these words were heard by him, 'O child, do not
commit this rash act! This lake hath already been in my possession. First
answer my question, and then drink of the water and take away as much as
thou mayst require.' Sahadeva, however, who was extremely thirsty,
disregarding these words, drank of the water, and having drunk of it,
dropped down dead. Then Yudhishthira, the son of Kunti, said unto Vijaya,
'It is long since, O Vibhatsu, that thy two brothers have gone, O
represser of foes! Blessed be thou! Do thou bring them back, together
with water. Thou art, O child, the refuge of us all when plunged in
distress!' Thus addressed, the intelligent Gudakesa, taking his bow and
arrows and also his naked sword, set out tor that lake of waters. And
reaching that spot, he whose car was drawn by white steeds beheld those
tigers among men, his two younger brothers who had come to fetch water,
lying dead there. And seeing them as if asleep, that lion among men,
exceedingly aggrieved, raised his bow and began to look around that wood.
But he found none in that mighty forest. And, being fatigued, he who was
capable of drawing the bow by his left hand as well, rushed in the
direction of the water. And as he was rushing (towards the water), he
heard these words from the sky, 'Why dost thou approach this water? Thou
shalt not be able to drink of it by force. If thou, O Kaunteya, can
answer the question I will put to thee, then only shalt thou drink of the
water and take away as much as thou requirest, O Bharata!' Thus
forbidden, the son of Pritha said, 'Do thou forbid me by appearing before
me! And when thou shalt be sorely pierced with my arrows, thou wilt not
then again speak in this way!' Having said this, Partha covered all sides
with arrows inspired by mantras. And he also displayed his skill in
shooting at an invisible mark by sound alone. And, O bull of the Bharata
race, sorely afflicted with thirst, he discharged barbed darts and
javelins and iron arrows, and showered on the sky innumerable shafts
incapable of being baffled. Thereupon, the invisible Yaksha said, 'What
need of all this trouble, O son of Pritha? Do thou drink only after
answering my questions! If thou drink, however, without answering my
questions, thou shalt die immediately after.' Thus addressed, Pritha's
son Dhananjaya capable of drawing the bow with his left hand as well,
disregarding those words, drank of the water, and immediately after
dropped down dead. And (seeing Dhananjaya's delay) Kunti's son
Yudhishthira addressed Bhimasena, saying, 'O represser of foes, it is a
long while that Nakula and Sahadeva and Vibhatsu have gone to fetch
water, and they have not come yet, O Bharata! Good betide thee! Do thou
bring them back, together with water!' Thereupon saying, 'So be it,'
Bhimasena set out for that place where those tigers among men, his
brothers, lay dead. And beholding them, Bhima afflicted though he was
with thirst, was exceedingly distressed. And that mighty armed hero
thought all that to have been the act of some Yaksha or Rakshasa. And
Pritha's son Vrikodara thought, 'I shall surely have to fight today. Let
me, therefore, first appease my thirst.' Then that bull of the Bharata
race rushed forward with the intention of drinking. Thereupon the Yaksha
said, 'O child, do not commit this rash act! This lake hath already been
in my possession. Do thou first answer my questions, and then drink and
take away as much water as thou requirest!'"

Vaisampayana continued, "Thus addressed by that Yaksha of immeasurable
energy, Bhima, without answering his questions, drank of the water. And
as soon as he drank, he fell down dead on the spot. Then thinking that
his brothers had left him long since, Yudhishthira waited for some time.
And the king said unto himself again and again, 'Why is it that the two
sons of Madri are delaying? And why doth the wielder also of the Gandiva
delay? And why doth Bhima too, endued with great strength, delay? I shall
go to search for them!' And resolved to do this, the mighty-armed
Yudhishthira then rose up, his heart burning in grief. And that bull
among men, the royal son of Kunti thought within himself. 'Is this forest
under some malign influence? Or, is it infested by some wicked beasts?
Or, have they all fallen, in consequence of having disregarded some
mighty being? Or, not finding water in the spot whither those heroes had
first repaired, they have spent all this time in search through the
forest? What is that reason for which those bulls among men do not come
back?' And speaking in this strain, that foremost of monarchs, the
illustrious Yudhishthira, entered into that mighty forest where no human
sound was heard and which was inhabited by deer and bears and birds, and
which was adorned with trees that were bright and green, and which echoed
with the hum of the black-bee and the notes of winged warblers. As he was
proceeding along, he beheld that beautiful lake which looked as if it had
been made by the celestial artificer himself. And it was adorned with
flowers of a golden hue and with lotuses and Sindhuvars. And it abounded
with canes and Ketakas and Karaviras and Pippalas, and fatigued with
toil, Yudhishthira saw that tank and was struck with wonder."



SECTION CCCXI

Vaisampayana said, "Yudhishthira saw his brothers, each possessed of the
glory of Indra himself, lying dead like the Regents of the world dropped
from their spheres at the end of the Yuga. And beholding Arjuna lying
dead, with his bow and arrows dropped on the ground, and also Bhimasena
and the twins motionless and deprived of life, the king breathed a hot
and long sigh, and was bathed in tears of grief. And beholding his
brothers lying dead, the mighty armed son of Dharma with heart racked in
anxiety, began to lament profusely, saying, 'Thou hadst, O mighty-armed
Vrikodara, vowed, saying,--I shall with mace smash the thighs of
Duryodhana in battle! O enhancer of the glory of the Kurus, in thy death,
O mighty-armed and high-souled one, all that hath become fruitless now!
The promises of men may be ineffectual; but why have the words of the
gods uttered in respect of thee been thus fruitless? O Dhananjaya, while
thou wert in thy mother's lying-in-room, the gods had said,--O Kunti,
this thy son shall not be inferior to him of a thousand eyes! And in the
northern Paripatra mountains, all beings had sung, saying,--The
prosperity (of this race), robbed by foes will be recovered by this one
without delay. No one will be able to vanquish him in battle, while there
will be none whom he will not be able to vanquish. Why then hath that
Jishnu endued with great strength been subject to death? Oh, why doth
that Dhananjaya, relying on whom we had hitherto endured all this misery,
lie on the ground blighting [108] all my hopes! Why have those heroes,
those mighty sons of Kunti, Bhimasena and Dhananjaya, came under the
power of the enemy,--those who themselves always slew their foes, and
whom no weapons could resist! Surely, this vile heart of mine must be
made of adamant, since, beholding these twins lying today on the ground
it doth not split! Ye bulls among men, versed in holy writ and acquainted
with the properties of time and place, and endued with ascetic merit, ye
who duly performed all sacred rites, why lie ye down, without performing
acts deserving of you? Alas, why lie ye insensible on the earth, with
your bodies unwounded, ye unvanquished ones, and with your vows
untouched?' And beholding his brothers sweetly sleeping there as (they
usually did) on mountain slopes, the high souled king, overwhelmed with
grief and bathed in sweat, came to a distressful condition. And
saying,--It is even so--that virtuous lord of men, immersed in an ocean
of grief anxiously proceeded to ascertain the cause (of that
catastrophe). And that mighty-armed and high-souled one, acquainted with
the divisions of time and place, could not settle his course of action.
Having thus bewailed much in this strain, the virtuous Yudhishthira, the
son of Dharma or Tapu, restrained his soul and began to reflect in his
mind as to who had slain those heroes. 'There are no strokes of weapons
upon these, nor is any one's foot-print here. The being must be mighty I
ween, by whom my brothers have been slain. Earnestly shall I ponder over
this, or, let me first drink of the water, and then know all. It may be
that the habitually crooked-minded Duryodhana hath caused this water to
be secretly placed here by the king of the Gandharvas. What man of sense
can trust wicked wight of evil passions with whom good and evil are
alike? Or, perhaps, this may be an act of that wicked-souled one through
secret messengers of his.' And it was thus that that highly intelligent
one gave way to diverse reflections. He did not believe that water to
have been tainted with poison, for though dead no corpse-like pallor was
on them. 'The colour on the faces of these my brothers hath not faded!'
And it was thus that Yudhishthira thought. And the king continued, 'Each
of these foremost of men was like unto a mighty cataract. Who, therefore,
save Yama himself who in due time bringeth about the end of all things,
could have baffled them thus.' And having concluded this for certain, he
began to perform his ablutions in that lake. And while he descended into
it, he heard these words from the sky, uttered by the Yaksha,--'I am a
crane, living on tiny fish. It is by me that thy younger brothers have
been brought under the sway of the lord of departed spirits. If, thou, O
prince, answer not the questions put by me, even thou shalt number the
fifth corpse. Do not, O child, act rashly! This lake hath already been in
my possession. Having answered my questions first, do thou, O Kunti's
son, drink and carry away (as much as thou requirest)!' Hearing these
words, Yudhishthira said, 'Art thou the foremost of the Rudras, or of the
Vasus, or of the Marutas? I ask, what god art thou? This could not have
been done by a bird! Who is it that hath overthrown the four mighty
mountains, viz., the Himavat, the Paripatra, the Vindhya, and the Malaya?
Great is the feat done by thee, thou foremost of strong persons! Those
whom neither gods, nor Gandharvas nor Asuras, nor Rakshasas could endure
in mighty conflict, have been slain by thee! Therefore, exceedingly
wonderful is the deed done by thee! I do not know what thy business may
be, nor do I know thy purpose. Therefore, great is the curiosity and fear
also that have taken possession of me? My mind is greatly agitated, and
as my head also is aching, I ask thee, therefore, O worshipful one, who
art thou that stayest here?' Hearing these words the Yaksha said, 'I am,
good betide thee, a Yaksha, and not an amphibious bird. It is by me that
all these brothers of thine, endued with mighty prowess, have been slain!'

Vaisampayana continued, 'Hearing these accursed words couched in harsh
syllabus, [109] Yudhishthira, O king, approaching the Yaksha who had
spoken then, stood there. And that bull among the Bharatas then beheld
that Yaksha of unusual eyes and huge body tall like a palmyra-palm and
looking like fire or the Sun, and irresistible and gigantic like a
mountain, staying on a tree, and uttering a loud roar deep as that of the
clouds. And the Yaksha said, 'These thy brothers, O king, repeatedly
forbidden by me, would forcibly take away water. It is for this that they
have been slain by me! He that wisheth to live, should not, O king, drink
this water! O son of Pritha, act not rashly! This lake hath already been
in my possession. Do thou, O son of Kunti, first answer my questions, and
then take away as much as thou likest!' Yudhishthira said, 'I do not, O
Yaksha, covet, what is already in thy possession! O bull among male
beings, virtuous persons never approve that one should applaud his own
self (without boasting, I shall, therefore, answer thy questions,
according to my intelligence). Do thou ask me!' The Yaksha then said,
'What is it that maketh the Sun rise? Who keeps him company? Who causeth
him to set? And in whom is he established?' Yudhishthira answered,
'Brahma maketh the Sun rise: the gods keep him company: Dharma causeth
him to set: and he is established in truth.' [110] The Yaksha asked, 'By
what doth one become learned? By what doth he attain what is very great?
How can one have a second? And, O king, how can one acquire
intelligence?' Yudhishthira answered, 'It is by the (study of the) Srutis
that a person becometh learned; it is by ascetic austerities that one
acquireth what is very great: it is by intelligence that a person
acquireth a second and it is by serving the old that one becometh
wise.' [111] The Yaksha asked, 'What constituteth the divinity of the
Brahmanas? What even is their practice that is like that of the pious?
What also is the human attribute of the Brahmanas? And what practice of
theirs is like that of the impious?' Yudhishthira answered, 'The study of
the Vedas constitutes their divinity: their asceticism constitutes
behaviour that is like that of the pious; their liability to death is
their human attribute and slander is their impiety.' The Yaksha asked,
'What institutes the divinity of the Kshatriyas? What even is their
practice that is like that of the pious? What is their human attribute?
And what practice of theirs is like that of the impious?' Yudhishthira
answered, 'Arrows and weapons are their divinity: celebration of
sacrifices is that act which is like that of the pious: liability to fear
is their human attribute; and refusal of protection is that act of theirs
which is like that of the impious.' The Yaksha asked, 'What is that which
constitutes the Sama of the sacrifice? What the Yajus of the sacrifice?
What is that which is the refuge of a sacrifice? And what is that which
sacrifice cannot do without?' Yudhishthira answered, 'Life is the Sama of
the sacrifice; the mind is the Yajus of the sacrifice: the Rik is that
which is the refuge of the sacrifice; and it is Rik alone which sacrifice
cannot do without.' [112] The Yaksha asked, 'What is of the foremost value
to those that cultivate? What is of the foremost value to those that sow?
What is of the foremost value to those that wish for prosperity in this
world? And what is of the foremost value to those that bring forth?'
Yudhishthira answered, 'That which is of the foremost value to those that
cultivate is rain: that of the foremost value to those that sow is seed:
that of the foremost value to those that bring forth is offspring. [113]'
The Yaksha asked, 'What person, enjoying all the objects of the senses,
endued with intelligence, regarded by the world and liked by all beings,
though breathing, doth not offer anything to these five, viz., gods,
guests, servants, Pitris, and himself, though endued with breath, is not
yet alive.' The Yaksha asked, 'What is weightier than the earth itself?
What is higher than the heavens?' What is fleeter than the wind? And what
is more numerous than grass?' Yudhishthira answered, 'The mother is
weightier than the earth; the father is higher than the heaven; the mind
is fleeter than the wind; and our thoughts are more numerous than grass.'
The Yaksha asked, 'What is that which doth not close its eyes while
asleep; What is that which doth not move after birth? What is that which
is without heart? And what is that which swells with its own impetus?'
Yudhishthira answered, 'A fish doth not close its eyes while asleep: an
egg doth not move after birth: a stone is without heart: and a river
swelleth with its own impetus.' The Yaksha asked, 'Who is the friend of
the exile? Who is the friend of the householder? Who is the friend of him
that ails? And who is the friend of one about to die?' Yudhishthira
answered, 'The friend of the exile in a distant land is his companion,
the friend of the householder is the wife; the friend of him that ails is
the physician: and the friend of him about to die is charity. The Yaksha
asked,--'Who is the guest of all creatures? What is the eternal duty?
What, O foremost of kings, is Amrita? And what is this entire Universe?'
Yudhishthira answered,--Agni is the guest of all creatures: the milk of
kine is amrita: Homa (therewith) is the eternal duty: and this Universe
consists of air alone.' [114] The Yaksha asked,--'What is that which
sojourneth alone? What is that which is re-born after its birth? What is
the remedy against cold? And what is the largest field?' Yudhishthira
answered,--'The sun sojourneth alone; the moon takes birth anew: fire is
the remedy against cold: and the Earth is the largest field.' The Yaksha
asked,--'What is the highest refuge of virtue? What of fame? What of
heaven? And what, of happiness?' Yudhishthira answered,--'Liberality is
the highest refuge of virtue: gift, of fame: truth, of heaven: and good
behaviour, of happiness.' The Yaksha asked,--'What is the soul of man?
Who is that friend bestowed on man by the gods? What is man's chief
support? And what also is his chief refuge?' Yudhishthira answered,--'The
son is a man's soul: the wife is the friend bestowed on man by the gods;
the clouds are his chief support; and gift is his chief refuge.' The
Yaksha asked,--'What is the best of all laudable things? What is the most
valuable of all his possessions? What is the best of all gains? And what
is the best of all kinds of happiness?' Yudhishthira answered,--"The best
of all laudable things is skill; the best of all possessions is
knowledge: the best of all gains is health: and contentment is the best
of all kinds of happiness.' The Yaksha asked,--'What is the highest duty
in the world? What is that virtue which always beareth fruit? What is
that which if controlled, leadeth not to regret? And who are they with
whom an alliance cannot break?' Yudhishthira answered,--'The highest of
duties is to refrain from injury: the rites ordained in the Three (Vedas)
always bear fruit: the mind, if controlled, leadeth to no regret: and an
alliance with the good never breaketh.' The Yaksha asked,--'What is that
which, if renounced, maketh one agreeable? What is that which, if
renounced, leadeth to no regret? What is that which, if renounced, maketh
one wealthy? And what is that which if renounced, maketh one happy?'
Yudhishthira answered,--'Pride, if renounced, maketh one agreeable;
wrath, if renounced leadeth to no regret: desire, if renounced, maketh
one wealthy: and avarice, if renounced, maketh one happy.' The Yaksha
asked,--'For what doth one give away to Brahmanas? For what to mimes and
dancers? For what to servants? And for what to king?' Yudhishthira
answered,--'It is for religious merit that one giveth away to Brahmanas:
it is for fame that one giveth away to mimes and dancers: it is for
supporting them that one giveth away to servants: and it is for obtaining
relief from fear that one giveth to kings.' The Yaksha asked,--'With what
is the world enveloped? What is that owing to which a thing cannot
discover itself? For what are friends forsaken? And for what doth one
fail to go to heaven?' Yudhishthira answered,--'The world is enveloped
with darkness. Darkness doth not permit a thing to show itself. It is
from avarice that friends are forsaken. And it is connection with the
world for which one faileth to go to heaven.' The Yaksha asked,--'For
what may one be considered as dead? For what may a kingdom be considered
as dead? For what may a Sraddha be considered as dead? And for what, a
sacrifice?' Yudhishthira answered,--'For want of wealth may a man be
regarded as dead. A kingdom for want of a king may be regarded as dead. A
Sraddha that is performed with the aid of a priest that hath no learning
may be regarded as dead. And a sacrifice in which there are no gifts to
Brahmanas is dead.' The Yaksha asked,--'What constitutes the way? What,
hath been spoken of as water? What, as food? And what, as poison? Tell us
also what is the proper time of a Sraddha, and then drink and take away
as much as thou likest!' Yudhishthira answered,--'They that are good
constitute the way. [115] Space hath been spoken of as water. [116] The cow
is food. [117] A request is poison. And a Brahmana is regarded as the
proper time of a Sraddha. [118] I do not know what thou mayst think of all
this, O Yaksha?' The Yaksha asked,--'What hath been said to be the sign
of asceticism? And what is true restraint? What constitutes forgiveness.
And what is shame?' Yudhishthira answered,--'Staying in one's own
religion is asceticism: the restraint of the mind is of all restraints
the true one: forgiveness consists in enduring enmity; and shame, in
withdrawing from all unworthy acts.' The Yaksha asked,--'What, O king is
said to be knowledge? What, tranquillity? What constitutes mercy? And
what hath been called simplicity?' Yudhishthira answered,--'True
knowledge is that of Divinity. True tranquillity is that of the heart.
Mercy consists in wishing happiness to all. And simplicity is equanimity
of heart.' The Yaksha asked,--'What enemy is invincible? What constitutes
an incurable disease for man? What sort of a man is called honest and
what dishonest?' Yudhishthira answered,--'Anger is an invincible enemy.
Covetousness constitutes an incurable disease. He is honest that desires
the weal of all creatures, and he is dishonest who is unmerciful.' The
Yaksha asked,--'What, O king, is ignorance? And what is pride? What also
is to be understood by idleness? And what hath been spoken of as grief?'
Yudhishthira answered,--'True ignorance consists in not knowing one's
duties. Pride is a consciousness of one's being himself an actor or
sufferer in life. Idleness consists in not discharging one's duties, and
ignorance in grief.' The Yaksha asked,--'What hath steadiness been said
by the Rishis to be? And what, patience? What also is a real ablution?
And what is charity?' Yudhishthira answered,--'Steadiness consists in
one's staying in one's own religion, and true patience consists in the
subjugation of the senses. A true bath consists in washing the mind clean
of all impurities, and charity consists in protecting all creatures.' The
Yaksha asked,--'What man should be regarded as learned, and who should be
called an atheist? Who also is to be called ignorant? What is called
desire and what are the sources of desire? And what is envy?'
Yudhishthira answered,--'He is to be called learned who knoweth his
duties. An atheist is he who is ignorant and so also he is ignorant who
is an atheist. Desire is due to objects of possession, and envy is
nothing else than grief of heart.' The Yaksha asked,--'What is pride, and
what is hypocrisy? What is the grace of the gods, and what is
wickedness?' Yudhishthira answered,--'Stolid ignorance is pride. The
setting up of a religious standard is hypocrisy. The grace of the gods is
the fruit of our gifts, and wickedness consists in speaking ill of
others.' The Yaksha asked,--'Virtue, profit, and desire are opposed to
one another. How could things thus antagonistic to one another exist
together?' Yudhishthira answered,--'When a wife and virtue agree with
each other, then all the three thou hast mentioned may exist together.'
The Yaksha asked,--'O bull of the Bharata race, who is he that is
condemned to everlasting hell? It behoveth thee to soon answer the
question that I ask!' Yudhishthira answered,--'He that summoneth a poor
Brahmana promising to make him a gift and then tells him that he hath
nothing to give, goeth to everlasting hell. He also must go to
everlasting hell, who imputes falsehood to the Vedas, the scriptures, the
Brahmanas, the gods, and the ceremonies in honour of the Pitris, He also
goeth to everlasting hell who though in possession of wealth, never
giveth away nor enjoyeth himself from avarice, saying, he hath none.' The
Yaksha asked,--'By what, O king, birth, behaviour, study, or learning
doth a person become a Brahmana? Tell us with certitude!' Yudhishthira
answered,-'Listen, O Yaksha! It is neither birth, nor study, nor
learning, that is the cause of Brahmanahood, without doubt, it is
behaviour that constitutes it. One's behaviour should always be
well-guarded, especially by a Brahmana. He who maintaineth his conduct
unimpaired, is never impaired himself. Professors and pupils, in fact,
all who study the scriptures, if addicted to wicked habits, are to be
regarded as illiterate wretches. He only is learned who performeth his
religious duties. He even that hath studied the four Vedas is to be
regarded as a wicked wretch scarcely distinguishable from a Sudra (if his
conduct be not correct). He only who performeth the Agnihotra and hath
his senses under control, is called a Brahmana!' The Yaksha asked,--'What
doth one gain that speaketh agreeable words? What doth he gain that
always acteth with judgment? What doth he gain that hath many friends?
And what he, that is devoted to virtue?'--Yudhishthira answered,--'He
that speaketh agreeable words becometh agreeable to all. He that acteth
with judgment obtaineth whatever he seeketh. He that hath many friends
liveth happily. And he that is devoted to virtue obtaineth a happy state
(in the next world).' The Yaksha asked,--'Who is truly happy? What is
most wonderful? What is the path? And what is the news? Answer these four
questions of mine and let thy dead brothers revive.' Yudhishthira
answered,--'O amphibious creature, a man who cooketh in his own house, on
the fifth or the sixth part of the day, with scanty vegetables, but who
is not in debt and who stirreth not from home, is truly happy. Day after
day countless creatures are going to the abode of Yama, yet those that
remain behind believe themselves to be immortal. What can be more
wonderful than this? Argument leads to no certain conclusion, the Srutis
are different from one another; there is not even one Rishi whose opinion
can be accepted by all; the truth about religion and duty is hid in
caves: therefore, that alone is the path along which the great have trod.
This world full of ignorance is like a pan. The sun is fire, the days and
nights are fuel. The months and the seasons constitute the wooden ladle.
Time is the cook that is cooking all creatures in that pan (with such
aids); this is the news.' The Yaksha asked,--'Thou hast, O represser of
foes, truly answered all my questions! Tell us now who is truly a man,
and what man truly possesseth every kind of wealth.' Yudhishthira
answered,--'The report of one's good action reacheth heaven and spreadeth
over the earth. As long as that report lasteth, so long is a person to
whom the agreeable and the disagreeable, weal and woe, the past and the
future, are the same, is said to possess every kind of wealth.' The
Yaksha said,--'Thou hast, O king truly answered who is a man, and what
man possesseth every kind of wealth. Therefore, let one only amongst thy
brothers, whom thou mayst wish, get up with life!' Yudhishthira
answered,--'Let this one that is of darkish hue, whose eyes are red, who
is tall like a large Sala tree, whose chest is broad and arms long, let
this Nakula, O Yaksha, get up with life! The Yaksha rejoined,-'This
Bhimasena is dear unto thee, and this Arjuna also is one upon whom all of
you depend! Why, then, O king dost thou, wish a step-brother to get up
with his life! How canst thou, forsaking Bhima whose strength is equal to
that of ten thousand elephants, wish Nakula to live? People said that
this Bhima was dear to thee. From what motive then dost thou wish a
step-brother to revive? Forsaking Arjuna the might of whose arm is
worshipped by all the sons of Pandu, why dost thou wish Nakula to
revive?' Yudhishthira said,--'If virtue is sacrificed, he that
sacrificeth it, is himself lost. So virtue also cherisheth the cherisher.
Therefore taking care that virtue by being sacrificed may not sacrifice
us, I never forsake virtue. Abstention from injury is the highest virtue,
and is, I ween, even higher than the highest object of attainment. I
endeavour to practise that virtue. Therefore, let Nakula, O Yaksha,
revive! Let men know that the king is always virtuous! I will never
depart from my duty. Let Nakula, therefore, revive! My father had two
wives, Kunti and Madri. Let both of them have children. This is what I
wish. As Kunti is to me, so also is Madri. There is no difference between
them in my eye. I desire to act equally towards my mothers. Therefore,
let Nakula live?' The Yaksha said,--'Since abstention from injury is
regarded by thee as higher than both profit and pleasure, therefore, let
all thy brothers live, O bull of Bharata race!"



SECTION CCCXII

Vaisampayana continued,--"Then agreeable to the words of the Yaksha the
Pandavas rose up; and in a moment their hunger and thirst left them.
Thereupon Yudhishthira said, 'I ask thee that art incapable of being
vanquished and that standest on one leg in the tank, what god art thou,
for I cannot take thee for a Yaksha! Art thou the foremost of the Vasus,
or of the Rudras, or of the chief of the Maruts? Or art thou the lord
himself of the celestials, wielder of the thunder-bolt! Each of these my
brothers is capable of fighting as hundred thousand warriors, and I see
not the warrior that can slay them all! I see also that their senses have
refreshed, as if they have sweetly awaked from slumber. Art thou a friend
of ours, or even our father himself? At this the Yaksha replied,-'O
child, I am even thy father, the Lord of justice, possessed of great
prowess! Know, bull of the Bharata race, that I came hither desirous of
beholding thee! Fame, truth, self-restraint, purity, candour, modesty,
steadiness, charity, austerities and Brahmacharya, these are my body! And
abstention from injury, impartiality, peace, penances, sanctity, and
freedom from malice are the doors (through which I am accessible). Thou
art always dear to me! By good luck thou art devoted to the five; [119]
and by good luck also thou hast conquered the six. [120] Of the six, two
appear in the first part of life; two in the middle part thereof; and the
remaining two at the end, in order to make men repair to the next world.
I am, good betide thee, the lord of justice! I came hither to test thy
merit. I am well-pleased to witness thy harmlessness; and, O sinless one,
I will confer boons on thee. Do thou, O foremost of kings, ask of me
boons. I shall surely confer them, O sinless one! Those that revere me,
never come by distress!' Yudhishthira said,--'A deer was carrying away
the Brahmana's fire-sticks. Therefore, the first boon that I shall ask,
is, may that Brahmana's adorations to Agni be not interrupted!' The
Yaksha said,--'O Kunti's son endued with splendour, it was I who for
examining thee, was carrying away, in the guise of a deer, that
Brahmana's fire-sticks!"

Vaisampayana continued,--"Thereupon that worshipful one said,--'I give
thee this boon! Good betide thee! O thou that are like unto an immortal,
ask thou a fresh boon! Yudhishthira said,--'We have spent these twelve
years in the forest; and the thirteenth year is come. May no one
recognise us, as we spend this year somewhere.'

Vaisampayana continued,-'Thereat that worshipful one replied,--'I give
this boon unto thee!' And then reassuring Kunti's son having truth for
prowess, he also said, 'Even if, O Bharata, ye range this (entire) earth
in your proper forms none in the three worlds shall recognise you. Ye
perpetuators of the Kuru race, through my grace, ye will spend this
thirteenth year, secretly and unrecognised, in Virata's kingdom! And
every one of you will be able at will to assume any form he likes! Do ye
now present the Brahmana with his fire-sticks. It was only to test you
that I carried them away in the form of a deer! O amiable Yudhishthira,
do thou ask for another boon that thou mayst like! I will confer it on
thee. O foremost of men, I have not yet been satisfied by granting boons
to thee! Do thou my son, accept a third boon that is great and
incomparable! Thou, O king, art born of me, and Vidura of portion or
mine!" Thereat Yudhishthira said,--'It is enough that I have beheld thee
with my senses, eternal God of gods as thou art! O father, whatever boon
thou wilt confer on me I shall surely accept gladly! May I, O lord,
always conquer covetousness and folly and anger, and may my mind be ever
devoted to charity, truth, and ascetic austerities! The Lord of justice
said,--'Even by nature, O Pandava, hast thou been endued with these
qualities, for thou art the Lord of justice himself! Do thou again attain
what thou asked for!"

Vaisampayana continued,--"Having said these words, the worshipful Lord of
justice, who is the object of contemplation of all the worlds, vanished
therefrom; and the high-souled Pandavas after they had slept sweetly were
united with one another. And their fatigue dispelled, those heroes
returned to the hermitage, and gave back that Brahmana his firesticks.
That man who pursueth this illustrious and fame-enhancing story of the
revival (of the Pandavas) and the meeting of father and son (Dharma and
Yudhishthira), obtaineth perfect tranquillity of mind, and sons and
grandsons, and also a life extending over a hundred years! And the mind
of that man that layeth this story to heart, never delighteth in
unrighteousness, or in disunion among friends, or misappropriation of
other person's property, or staining other people's wives, or in foul
thoughts!



SECTION CCCXIII

Vaisampayana continued,--"Commanded by the Lord of justice to thus spend
in disguise the thirteenth year of non-discovery, the high-souled
Pandavas, observant of vows and having truth for prowess, sat before
those learned and vow-observing ascetics that from regard were dwelling
with them in their exile in the forest. And with joined hands they said
these words, with the intention of obtaining permission to spend the
thirteenth year in the manner indicated. And they said, 'Ye know well
that the sons of Dhritarashtra have by deceit deprived us of our kingdom,
and have also done us many other wrongs! We have passed twelve years in
the forest in great affliction. The thirteenth year only, which we are to
spend unrecognised, yet remaineth. It behoveth you to permit us now to
spend this year in concealment! Those rancorous enemies of ours
Suyodhana, the wicked-minded Kama, and Suvala's son should they discover
us, would do mighty wrong to the citizens and our friends! Shall we all
with the Brahmanas, be again established in our own kingdom? Having said
this, that pure-spirited son of Dharma king Yudhishthira, overwhelmed
with grief and with accents choked in tears, swooned away. Thereupon the
Brahmanas, together with his brothers began to cheer him up. Then Dhaumya
spake unto the king these words fraught with mighty meaning,--'O king,
thou art learned and capable of bearing privations, art firm in promise,
and of subdued sense! Men of such stamp are not overwhelmed by any
calamity whatever. Even the high-souled gods themselves have wandered
over various places in disguise, for the purpose of overcoming foes.
Indra for the purpose of overcoming his toes, dwelt in disguise in the
asylum of Giriprastha, in Nishadha and thus attained his end. Before
taking his birth in the womb of Aditi, Vishnu for the purpose of
destroying the Daityas passed a long time unrecognised, assuming the form
of the Haya-griba (Horse-necked). Then how disguising himself in the form
of a dwarf, he by his prowess deprived Vali of his kingdom, hath been
heard by thee! And thou hast also heard how Hutasana entering into water
and remaining in concealment, achieved the purpose of the gods. And O
thou versed in duty, thou hast heard how Hari with the view of overcoming
his foes, entered into Sakra's thunder-bolt, and lay concealed there.
And, O sinless one, thou hast heard of the office the regenerate Rishi
Aurva at one time performed for the gods, remaining concealed in his
mother's womb. And O child, living in concealment in every part of the
earth, Vivaswat, endued with excellent energy, at last entirely burnt up
all his foes. And living disguised in the abode of Dasaratha, Vishnu of
dreadful deeds slew the Ten-necked one in battle.' Thus remaining in
disguise in various places, high-souled persons have before this
conquered their enemies in battle. Thus cheered by these words of
Dhaumya, the virtuous Yudhishthira, relying on his own wisdom and also
that acquired from the scriptures regained his composure. Then that
foremost of strong persons, the mighty-armed Bhimasena endued with great
strength encouraging the king greatly, spake these words, 'Looking up to
thy face (for permission), the wielder of the Gandiva, acting according
to his sense of duty hath not yet, O king, shown any rashness! And
although fully able to destroy the foe, Nakula and Sahadeva of dreadful
prowess have been ever prevented by me! Never shall we swerve from that
in which thou wilt engage us! Do thou tell us what is to be done! We
shall speedily conquer our enemies! When Bhimasena had said this, the
Brahmanas uttered benedictions on the Bharatas, and then obtaining their
permission, went to their respective quarters. And all those foremost of
Yatis and Munis versed in the Vedas, exceedingly desirous of again
beholding the Pandavas, went back to their homes. And accompanied by
Dhaumya, these heroes, the five learned Pandavas equipped in vows set out
with Krishna. And each versed in a separate science, and all proficient
in mantras and cognisant of when peace was to be concluded and when war
was to be waged those tigers among men, about to enter upon a life of
non-recognition, the next day proceeded for a Krose and then sat
themselves down with the view of taking counsel of each other.

The End of Vana Parva

FOOTNOTES

1. This seems to be the obvious. There is a different reading however.
For Drie--cyate-seen, some texts have Sasyate--applauded. Nilakantha
imagines that the meaning is "As distribution (of food) amongst the
various classes of beings like the gods, the Pitris, &c., is applauded
&c., &c."

2. A form of sacrifice which consists in pouring oblations of clarified
butter with prayers into a blazing fire. It is obligatory on Brahmanas
and Kshatriyas, except those that accept certain vows of great austerity.

3. The Viswedeva sacrifice is the offer of food to all creatures of the
earth (by scattering a portion).

4. A gift. It may be of various kinds. The fees paid to Brahmanas
assisting at sacrifices and religious rites, such as offering oblations
to the dead, are Dakshinas, as also gifts to Brahmanas on other occasions
particularly when they are fed, it bring to this day the custom never to
feed a Brahmana without paying him a pecuniary fee. There can be no
sacrifice, no religious rite, without Dakshina.

5. Reference to self, i.e. without the motive of bettering one's own
self, or without any motive at all. (This contains the germ of the
doctrine preached more elaborately in the Bhagavad gita).

6. This Yoga consists, in their case, of a combination of attributes by
negation of the contrary ones, i.e. by renunciation of motives in all
they do.

7. A form of Yoga that is said to consist in the mingling of some of the
air supposed to exist in every animal body. These airs are five: Prana,
Apana, Samana, Udana, and Vyana.

8. The 8 Vasus, the 11 Rudras, the 12 Adityas, Prajapati, and Vashatkara.

9. An order of celestials.

10. Celestial flowers of much fragrance.

11. The ascetic properties are Anima, Laghima, etc.

12. The bow of Vishnu, as that of Siva is called Pinaka.

13. The words of the text are Adhana, Pashubandha, Ishti Mantra, Yajana
and Tapa-kriya.

14. Dhritarashtra being blind is described as Pragnachakshu, i.e. having
knowledge for his eye. It may also mean. "Of the prophetic eye."

15. The great preceptor of the Asuras, viz., Sukra, possessing the
highest intelligence as evidenced by his various works on all manner of
subjects particularly, the Sukra-niti.

16. Also called Vadarika, a hermitage on the Himalaya near the sources of
the Ganges.

17. Nilakantha explains kshetra as including Mahabhuta, consciousness,
intellect, the unmanifest (primordial elements), the ten senses, the five
objects of the senses, viz., earth, water, &c., desire, aversion,
pleasure, pain, the combinations of elements, and chaitanya.

18. Hari here means the developed seed that is to expand into the vast
whole of the universe.

19. This wheel is the wheel of Time--i.e., measured according to the
solar, lunar and astral revolutions. The importance of Ashtavakra's reply
is this: May the meritorious deeds performed at proper times, during the
revolution of this wheel of Time protect thee.

20. Thunder and lightning or misery and death.

21. Cloud or the mind.

22. The male being that is ever conscious.

23. The mundane egg.

24. The soul that has renounced connection with the body.

25. The heart of a Yogi.

26. Ashtavakra comes to Janaka's sacrifice with the object of proving the
unity of the Supreme Being. Vandin avails himself of various system of
Philosophy to combat his opponent. He begins with the Buddhistic system.
The form of the dialogue is unique in literature being that of enigmas
and the latent meaning is in a queer way hid under the appearance of
puerile and heterogeneous combinations of things.

Vandin opens the controversy by saying that as the number of each of
these is one, so one only intellect is the lord, leader and guide of the
senses.

27. There is a Vedic revelation that two birds live together on a tree as
friends--one of these eats the fruits and the other looks at the former.
From this it is manifest that two are the lords, leaders, and guides of
the senses. That there is a second faculty besides the intellect is also
proved by the fact that in sleep when the intellect is inactive that
faculty continues in action, for if it were not so we could not remember
having slept, nor connect the state after awaking with that preceding
sleep. Accordingly by citing the number two Ashtavakra assets that
besides intellect there is another faculty--consciousness that these two
are jointly the lords, leaders and guides of the senses and that they act
together as Indra and Agni, etc.

28. By citing the number three Vandin means to say that as it is Acts
that produce the three kinds of born beings, etc., so Acts are supreme
and that everything else be it intellect alone, or intellect and
consciousness together is subservient to Acts.

29. Ashtavakra here advances the thesis that even if Acts be supreme
still when the (fourth) or Supreme Being becomes manifest to the soul, it
stands in no further needs to Acts.

30. By bringing in the quinquennial series, Vandin wishes to assert that
the five senses are competent to cognise their respective objects and
that besides these senses and their objects there is neither any other
sense to perceive nor any other object of perception. He also cites the
authority of the Veda according to which the Apsaras (or consciousness)
have five "locks" on their hands--i.e., five objects of perception.

31. Besides the five senses Ashtavakra contends for an additional sense
namely the Mind and accordingly cites the number six.

32. Vandin admits the existence of the six senses but says that the soul
experiences happiness and misery through those as well as through the
intellect.

33. Ashtavakra advances an eighth element, namely, the knowledge of the
ego.

34. Each of the three qualities (existence, foulness and ignorance) of
prakriti (the passive or material cause of the world) mixing with each of
the three corresponding qualities of pradhana (the active or spiritual
cause of the world) in various proportions produces the mundane order of
things. Thus is proved the eternity of prakriti or nature and is also
established the doctrine of duality.

35. Prakriti does not really create. It is the Supreme Being who through
the medium of illusion in contract with the ten organs (viz., the five
locomotive organs and the five organs of sense) makes manifest the system
of things. Prakriti therefore has no real existence--her existence is
only apparent in the real existence of the soul.

36. Yupas (stakes) mean here, feelings, etc, which keep men bound to the
world. Rudras are those who makes others cry.

Vandin means to say that the soul is not essential free from the fetters
of happiness and misery arising from the eleven objects of perception. In
this world all men are subject to happiness and misery. We also hear that
there are Rudras in heaven.

37. The supreme soul unaffected by happiness and misery really
exists--but His existence is not susceptible of being proved--nor can the
ignorant ever perceive Him. Men attain that condition through these
twelve, viz., virtue, true, self-restraint, penances, good-will, modesty,
forgiveness, exemption from envy, sacrifice, charity, concentration and
control over the senses.

38. According to some, endeavours to attain emancipation can be
successful not in this world but in the world of Brahma. Others say that
to that end a special yoga is necessary. By bringing forward the objects
numbering thirteen. Vandin advances the opinion that, virtue, etc., are
not sufficient for purposes of emancipation but that suitable time and
place are also essential.

39. Ashtavakra concludes by citing the same number thirteen. The soul
which is essentially unaffected, becomes subject to happiness and misery
through, the thirteen, viz., the ten organs of locomotion and sense, and
intellect mind and egoism. But Atichhanadas, i.e., those that have
surmounted ignorance, namely, the twelve, virtue, etc. destroy those
thirteen and that is emancipation.

40. Su means excellent, and uta, sacrifice. The compound accordingly
means,--performer of excellent sacrifice.

41. Iti means these six things, unfavourable to crops--excessive rain,
drought, rats, locusts, birds, and a neighbouring hostile king.

42. In as much as the rites performed by the Sudras have their origin in
the Vedas.

43. More literally, the state of the gods. It may appropriately be
remarked here that the ordinary Hindu gods, of the post-Vedic period,
like the gods of Ancient Greece and Italy, were simply a class of
superhuman beings, distinctly contra-distinguished from the Supreme
Spirit, the Paramatman or Parabrahma. After death, a virtuous man was
supposed to be transformed into one of these so-called gods.

44. This is the well-known and popular doctrine of transmigration of
souls.

45. The word in the text is Kora-dushakas, supposed by Wilson to be the
Paspalum frumentacea (vide Dict.).

46. The word in the text is mlecchibhutam. The Sanskrit grammar affords a
great facility for the formation of verbs from substantives. Mlecchify
may be hybrid, but it correctly and shortly signifies the Sanskrit word.

47. Pushya is the eighth lunar asterism consisting of three stars, of
which one is, the Cancer. (Vide Wilson's Diet.).

48. An Indian creeper of the order of Goertnera racemosa. It bears large
white flowers of much fragrance.

49. They, therefore, that lead deathless lives can enjoy this bliss from
day to day for ever.

50. It is difficult to understand how all that Vaka says can be an answer
to Indra's question. The chief of the gods enquires: What are the joys of
those that lead deathless lives? Vaka breaks away unto a confused
rigmarole about the merits of independence and the religious merit of
entertaining guests and servants. All the printed editions have the
passage as rendered here.

51. The ceremony of Swastivachana is described to be "a religious rite,
preparatory to any important observance, in which the Brahmanas strew
boiled rice on the ground, and invoke the blessings of the gods on the
ceremony about to commence" (Vide Wilson's Dict).

A flowery car was, probably, one of celestial make that the kings,
procured from heaven by performing costly rites and ceremonies. These
were sometimes exhibited to the people, and prior to these exhibitions,
the ceremony of Swastivachana was performed.

52. A man is said to sell the Vedas who lectures on the Vedas taking fees
from the hearers.

53. Japa is the silent recitation of particular Mantras.

54. Mantras are particular formulae of worship. They are for the most
part rhythmic compositions, believed to be of great efficacy.

55. The Homa is that sacrificial rite which consists of pouring libations
of clarified butter into fire.

56. Vedamayi nou. Lit, a boat made of the Vedas.

57. Vishada is the original. It means discontent, but here it means more
a mixture of discontent, perplexity and confusion than mere discontent.

58. A form of Hindu etiquette at parting.

59. It is so very difficult to translate the word Karma,--religion and
morals were invariably associated with each other in ancient Hindu mind.

60. Agni or fire was supposed to convey the oblations offered by men to
the gods.

61. Kumara means a boy, hence a prince. Here Kartika the war-god is meant.

62. By carrying their oblations to the gods.

63. Portions of the Vedas.

64. Raga means love.

65. Kama is the name of the god of love, Indian Cupid.

66. The body, the exciting Cause of our actions is an uktha, the soul of
the vivifier of the body is the second uktha, and the Supreme Spirit, the
inciter of the soul is the third.

67. The word of God.

68. In Hindu Mythology there are no gods who destroy sacrifices. It is
only the Asuras who do so. The Burdwan translator renders this
passage,--"fifteen other gods belonging to western nations or Asuras." It
is noticeable that the beings that were denounced as Asuras by the Hindus
were worshipped as Gods (Asuras) by the followers of Zarathustra.

69. In connection with the names of these Mitra-gods, it is to be
remembered that Mitra was the name of the principal god of the ancient
Persians.

70. Avala is a common name of women. It means one who has no vala or
strength or power. The word is also used as an adjective.

71. According to the Hindus, the sun rises from and sets behind two hills
respectively. He rises from the Udaya or Sun-rise hill and sets behind
the Asta or sun-set hill.

72. Raudra--belonging to Rudra, the god of fury, violence, war, &c.

73. Devasena literally means the celestial army. This fable seems to be
an allegorical representation of the attempts made by Indra to procure a
leader for the celestial host.

74. Anger personified is a deity.

75. Another name of gods, so named from their having only three stages of
life--viz., infancy, childhood, and youth--and being exempt from the
fourth--old age.

76. i.e., good and evil spirits.

77. One of the ensigns of royalty in Hindustan.

78. Brahma.

79. Devasenapati is the original. It may mean either the pati (leader) of
the sena (forces) of devas or the pati (husband) of Devasena.

80. A kind of missile.

81. Another kind of weapon.

82. The word in the text is "Agrahara," which, as Nilakantha explains,
means here, "That which is first taken from a heap after the dedication
of a portion to the "Viswadevas." What Draupadi means to say is, that she
always took care to feed those Brahmanas with food "first" taken from the
stores, without, in fact, having taken anything there from the use of
anybody else.

83. Lit, Soldiers that have sworn to conquer or die. A full Akshauhini of
these soldiers was owned by Krishna, who gave them to Duryodhana to fight
for him. The story of Krishna's offering to Duryodhana the choice between
these soldiers on the one side, and himself sworn not to fight but only
to aid with his counsels on the other, is given in full in the Udyoga
Parva. Duryodhana, from folly, accepted the former, who were all slain by
Arjuna.

84. The vow of the Asuras was (according to the Burdwan Pundits) never to
drink wine. It is more rational to suppose that Karna swears to give up
the refined manners and practices of the Aryas and adopt those of the
Asuras till the consummation of the cherished desire.

85. A very small measure.

86. Picking up for support (1) ears of corn and (2) individual grains,
left on the field by husbandmen after they have gathered and carried away
the sheaves, are called the Sila and the Unchha modes of life.

87. Naked.

88. Both these words are of doubtful meaning. It seems they are employed
in the Vedas to denote the faculties of knowledge and the moral sense
respectively.

89. The six acts of a king are peace, war, marching, halting, sowing
dissention, and seeking protection.

90. Tard-mrigam. Formerly Prajapati, assuming the Form of a deer,
followed his daughter from lust, and Rudra, armed with a trident, pursued
Prajapati and struck off his head. That deer-head of Prajapati severed
from the trunk, became the star, or rather constellation, called
Mrigasiras.

91. Abode of Varuna in the original.

92. Garuda.

93. Pavana, the God of the wind.

94. There is a difference of reading here. Some texts read fifty seven,

95. A difference of reading is observable here.

96. As a purificatory ceremony, called the Achamana. To this day, no
Hindu can perform any ceremony without going through the Achamana in the
first instance.

97. Traditions represents the sons of king Sagara of the Ikshwaku race as
the excavator of the ocean. Hence the ocean is called Sagara.

98. Lit. an engine killing a hundred. Perhaps, some kind of rude cannon.

99. Perhaps, brands or torches steeped in wax, intended to be thrown in a
burning state, amongst the foe. Readers of Indian history know how Lord
Lake was repulsed from Bharatpore by means of huge bales of cotton,
steeped in oil, rolled from the ramparts of that town, in a burning
state, towards the advancing English.

100. Lit. be a Purusha (male)! Manhood would not be appropriate in
connection with a Rakshasa.

101. This weapon could restore an insensible warrior to consciousness, as
the Sam-mohana weapon could deprive one of consciousness.

102. Visalya a medicinal plant of great efficacy in healing cuts and
wounds. It is still cultivated in several parts of Bengal. A medical
friend of the writer tested the efficacy of the plant known by that name
and found it to be much superior to either gallic acid or tannic acid in
stopping blood.

103. The Guhyakas occupy, in Hindu mythology, a position next only to
that of the gods, and superior to that of the Gandharvas who are the
celestial choristers. The White mountain is another name of Kailasa, the
peak where Siva hath his abode.

104. According to both Vyasa and Valmiki, there is nothing so fierce as a
Brahmana's curse. The very thunderbolt of Indra is weak compared to a
Brahmana's curse. The reason is obvious. The thunder smites the
individual at whom it may be aimed. The curse of Brahmana smites the
whole race, whole generation, whole country.

105. Abhijit is lit, the eighth muhurta of the day, a muhurta being equal
to an hour of 48 minutes, i.e. the thirtieth part of a whole day and
night. The Vaishnava asterism is as explained by Nilakantha, the Sravava.

106. Also called Gayatri, the wife of Brahma.

107. In the original., Vimanam, i. e., a car.

108. Samhritya--killing.

109. Lit. Letters.

110. Behind the plain and obvious meanings of the words employed both in
the question and the answer, there is a deeper signification of a
spiritual kind. I think Nilakantha has rightly understood the passage. By
Aditya, which of course commonly means the Sun, is indicated the
unpurified soul (from adatte sabdadin indriadivis &c.). The first
question then, becomes, 'Who is it that exalteth the unpurified soul?'
The act of exaltation implies a raising of the soul from its earthly
connections. The answer to this is, 'Brahma, i.e., Veda or
self-knowledge.' The second question--'What are those that keep company
with the soul during its progress of purification?' The answer is,
Self-restraint and other qualities, which are all of a god-like or divine
nature.' The third question is.--Who lead the soul to its place (state)
of rest? The answer is, Dharma, i.e., restitude, morality, and religious
observances.' It is often asserted that one must pass through the
observances (Karma) before attaining to a state of Rest or Truth or Pure
Knowledge. The last question is,--'On what is the soul established!' The
answer, according to all that has been previously said, is 'Truth or Pure
Knowledge.' For the soul that is emancipated from and raised above all
carnal connections, is no longer in need of observances and acts (Karma)
but stays unmoved in True Knowledge (Janana).

111. Nilakantha explains both Dhriti and Dwitiya in a spiritual sense.
There is no need, however, of a spiritual explanation here. By Dhriti is
meant steadiness of intelligence; by Dwitiya lit, a second. What
Yudhishthira says is that a steady intelligence serves the purposes of a
helpful companion.

112. Nilakantha explains this correctly, as I imagine, by supposing that
by 'sacrifice' is meant the spiritual sacrifice for the acquisition of
pure knowledge. In the objective sacrifice which one celebrates, the
Sama, the Yajus, and the Rik mantras are all necessary. In the subjective
sacrifice the acquisition of true knowledge, life and mind are as
necessary as the mantras from the Sama and the Yajur Vedas in an
objective one. And as no objective sacrifice can do without the Riks,
being principally dependent on them, so the subjective sacrifices for
acquiring true knowledge can never do without prayerfulness, which, I
imagine, is represented as the Riks. To understand this passage
thoroughly would require an intimate acquaintance with the ritual of a
sacrifice like the Agnishtoma or any other of that kind.

113. Some texts read apatatam for uvapatam. If the former be the correct
reading, the meaning would be--'What is the best of things that fall?'
Nilakantha explains both avapatam nivapatam in a spiritual sense. By the
first he understands--'They that offer oblation to the gods,' and by the
second, 'They that offer oblations to the Pitris.' The necessity of a
spiritual interpretation, however, is not very apparent.

114. Yudhishthira has the authority of the Srutis for saying that the one
pervading element of the universe is air.

115. The word used in the question is dik, literally, direction.
Obviously, of course, it means in this connection way. Yudhishthira
answers that the way which one is to tread along is that of the good.

116. Footnote 2: The Srutis actually speak of space as water. These are
questions to test Yudhishthira's knowledge of the Vedic cosmogony.

117. The Srutis speak of the cow as the only food, in the following
sense. The cow gives milk. The milk gives butter. The butter is used in
Homa. The Homa is the cause of the clouds. The clouds give rain. The rain
makes the seed to sprout forth and produce food. Nilakantha endeavours to
explain this in a spiritual sense. There is however, no need of such
explanation here.

118. What Yudhishthira means to say is that there is no special time for
a Sraddha. It is to be performed whenever a good and able priest may be
secured.

119. That is, tranquillity of mind, self-restraint, abstention from
sensual pleasures, resignation, and Yoga meditation.

120. That is, hunger, thirst, sorrow, bluntness of mortal feeling,
decrepitude, and death

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 4

VIRATA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

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



SECTION I

(Pandava-Pravesa Parva)

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

Janamejaya said, "How did my great-grandfathers, afflicted with the fear
of Duryodhana, pass their days undiscovered in the city of Virata? And, O
Brahman, how did the highly blessed Draupadi, stricken with woe, devoted
to her lords, and ever adoring the Deity [1], spend her days unrecognised?"

Vaisampayana said, "Listen, O lord of men, how thy great grandfathers
passed the period of unrecognition in the city of Virata. Having in this
way obtained boons from the god of Justice, that best of virtuous men,
Yudhishthira, returned to the asylum and related unto the Brahmanas all
that had happened. And having related everything unto them, Yudhishthira
restored to that regenerate Brahmana, who had followed him the churning
staff and the fire-sticks he had lost. And, O Bharata, the son of the god
of Justice, the royal Yudhishthira of high soul then called together all
his younger brothers and addressed them, saying, 'Exiled from our
kingdom, we have passed twelve years. The thirteenth year, hard to spend,
hath now come. Do thou therefore, O Arjuna, the son of Kunti, select some
spot where we may pass our days undiscovered by our enemies.'"

Arjuna replied, "Even by virtue of Dharma's boon, we shall, O lord of
men, range about undiscovered by men. Still, for purposes of residence, I
shall mention some spots that are both delightful and secluded. Do thou
select some one of them. Surrounding the kingdom of the Kurus, are, many
countries beautiful and abounding in corn, such as Panchala, Chedi,
Matsya, Surasena, Pattachchara, Dasarna, Navarashtra, Malla, Salva,
Yugandhara, Saurashtra, Avanti, and the spacious Kuntirashtra. Which of
these, O king, wouldst thou choose, and where, O foremost of monarchs,
shall we spend this year?"

Yudhishthira said "O them of mighty arms, it is even so. What that
adorable Lord of all creatures hath said must become true. Surely, after
consulting together, we must select some delightful, auspicious, and
agreeable region for our abode, where we may live free from fear. The
aged Virata, king of the Matsyas, is virtuous and powerful and
charitable, and is liked by all. And he is also attached to the Pandavas.
Even in the city of Virata, O child, we shall, O Bharata, spend this
year, entering his service. Tell me, ye sons of the Kuru race, in what
capacities ye will severally present yourselves before the king of the
Matsyas!"

Arjuna said, "O god among men, what service wilt thou take in Virata's
kingdom? O righteous one, in what capacity wilt thou reside in the city
of Virata? Thou art mild, and charitable, and modest, and virtuous, and
firm in promise. What wilt thou, O king, afflicted as thou art with
calamity, do? A king is qualified to bear trouble like an ordinary
person. How wilt thou overcome this great calamity that has overtaken
thee?"

Yudhishthira replied, "Ye sons of the Kuru race, ye bulls among men, hear
what I shall do on appearing before king Virata. Presenting myself as a
Brahmana, Kanka by name, skilled in dice and fond of play, I shall become
a courtier of that high-souled king. And moving upon chess-boards
beautiful pawns made of ivory, of blue and yellow and red and white hue,
by throws of black and red dice. I shall entertain the king with his
courtiers and friends. And while I shall continue to thus delight the
king, nobody will succeed in discovering me. And should the monarch ask
me, I shall say, 'Formerly I was the bosom friend of Yudhishthira.' I
tell you that it is thus that I shall pass my days (in the city of
Virata). What office wilt thou, O Vrikodara, fill in the city of Virata?"



SECTION II

Bhima said, "I intend to present myself before the lord of Virata as a
cook bearing the name of Vallabha. I am skilled in culinary art, and I
shall prepare curries for the king, and excelling all those skilful cooks
that had hitherto dressed his food I shall gratify the monarch. And I
shall carry mighty loads of wood. And witnessing that mighty feat, the
monarch will be pleased. And, O Bharata, beholding such superhuman feats
of mine, the servants of the royal household will honour me as a king.
And I shall have entire control over all kinds of viands and drinks. And
commanded to subdue powerful elephants and mighty bulls, I will do as
bidden. And if any combatants will fight with me in the lists, then will
I vanquish them, and thereby entertain the monarch. But I shall not take
the life of any of them. I shall only bring them down in such way that
they may not be killed. And on being asked as regards my antecedent I
shall say that--Formerly I was the wrestler and cook of Yudhishthira.
Thus shall I, O king, maintain myself."

Yudhishthira said, "And what office will be performed by that mighty
descendant of the Kurus, Dhananjaya, the son of Kunti, that foremost of
men possessed of long arms, invincible in fight, and before whom, while
he was staying with Krishna, the divine Agni himself desirous of
consuming the forest of Khandava had formerly appeared in the guise of a
Brahmana? What office will be performed by that best of warriors, Arjuna,
who proceeded to that forest and gratified Agni, vanquishing on a single
car and slaying huge Nagas and Rakshasas, and who married the sister of
Vasuki himself, the king of the Nagas? Even as the sun is the foremost of
all heat-giving bodies, as the Brahmana is the best of all bipeds, as the
cobra is the foremost of all serpents, as Fire is the first of all things
possessed of energy, as the thunderbolt is the foremost of all weapons,
as the humped bull is the foremost of all animals of the bovine breed, as
the ocean is the foremost of all watery expanses, as clouds charged with
rain are the foremost of all clouds, as Ananta is the first of all Nagas,
as Airavata is the foremost of all elephants, as the son is the foremost
of all beloved objects, and lastly, as the wife is the best of all
friends, so, O Vrikodara, is the youthful Gudakesa, the foremost of all
bowmen. And O Bharata, what office will be performed by Vibhatsu, the
wielder of Gandiva, whose car is drawn by white horses, and who is not
inferior to Indra or Vasudeva Himself? What office will be performed by
Arjuna who, dwelling for five years in the abode of the thousand-eyed
Deity (Indra) shining in celestial lustre, acquired by his own energy the
science of superhuman arms with all celestial weapons, and whom I regard
as the tenth Rudra, the thirteenth Aditya, the ninth Vasu, and the tenth
Graha, whose arms, symmetrical and long, have the skin hardened by
constant strokes of the bowstring and cicatrices which resemble those on
the humps of bulls,--that foremost of warriors who is as Himavat among
mountains, the ocean among expanses of water, Sakra among the celestial,
Havya-vaha (fire) among the Vasus, the tiger among beasts, and Garuda
among feathery tribes!"

Arjuna replied, "O lord of the Earth, I will declare myself as one of the
neuter sex. O monarch, it is, indeed difficult to hide the marks of the
bowstring on my arms. I will, however, cover both my cicatrized arms with
bangles. Wearing brilliant rings on my ears and conch-bangles on my
wrists and causing a braid to hang down from my head, I shall, O king,
appear as one of the third sex, Brihannala by name. And living as a
female I shall (always) entertain the king and the inmates of the inner
apartments by reciting stories. And, O king, I shall also instruct the
women of Virata's palace in singing and delightful modes of dancing and
in musical instruments of diverse kinds. And I shall also recite the
various excellent acts of men and thus conceal myself, O son of Kunti, by
feigning disguise. And, O Bharata should the king enquire, I will say
that, I lived as a waiting maid of Draupadi in Yudhishthira's palace.
And, O foremost of kings, concealing myself by this means, as fire is
concealed by ashes, I shall pass my days agreeably in the palace of
Virata."

Vaisampayana continued, "Having said this, Arjuna, that best of men and
foremost of virtuous persons, became silent. Then the king addressed
another brother of his." [2]



SECTION III

Yudhishthira said, "Tender, possessed of a graceful presence, and
deserving of every luxury as thou art, what office wilt thou, O heroic
Nakula, discharge while living in the dominions of that king? Tell me all
about it!"

Nakula said, "Under the name of Granthika, I shall become the keeper of
the horses of king Virata. I have a thorough knowledge (of this work) and
am skilful in tending horses. Besides, the task is agreeable to me, and I
possess great skill in training and treating horses; and horses are ever
dear to me as they are to thee, O king of the Kurus. At my hands even
colts and mares become docile; these never become vicious in bearing a
rider or drawing a car. [3] And those persons in the city of Virata that
may enquire of me, I shall, O bull of the Bharata race, say,--Formerly I
was employed by Yudhishthira in the charge of his horses. Thus disguised,
O king, I shall spend my days delightfully in the city of Virata. No one
will be able to discover me as I will gratify the monarch thus! [4]

Yudhishthira said, "How wilt thou, O Sahadeva, bear thyself before that
king? And what, O child, is that which thou wilt do in order to live in
disguise."

Sahadeva replied, "I will become a keeper of the kine of Virata's king. I
am skilled in milking kine and taking their history as well as in taming
their fierceness. Passing under the name of Tantripal, I shall perform my
duties deftly. Let thy heart's fever be dispelled. Formerly I was
frequently employed to look after thy kine, and, O Lord of earth, I have
a particular knowledge of that work. And, O monarch, I am well-acquainted
with the nature of kine, as also with their auspicious marks and other
matters relating to them. I can also discriminate bulls with auspicious
marks, the scent of whose urine may make even the barren being forth
child. Even thus will I live, and I always take delight in work of this
kind. Indeed, no one will then be able to recognise me, and I will
moreover gratify the monarch,"

Yudhishthira said, "This is our beloved wife dearer to us than our lives.
Verily, she deserveth to be cherished by us like a mother, and regarded
like an elder sister. Unacquainted as she is with any kind of womanly
work, what office will Krishna, the daughter of Drupada, perform?
Delicate and young, she is a princess of great repute. Devoted to her
lords, and eminently virtuous, also, how will she live? Since her birth,
she hath enjoyed only garlands and perfume? and ornaments and costly
robes."

Draupadi replied, "There is a class of persons called Sairindhris, [5] who
enter the services of other. Other females, however (that are
respectable) do not do so. Of this class there are some. I shall give
myself out as a Sairindhri, skilled in dressing hair. And, O Bharata, on
being questioned by the king, I shall say that I served as a waiting
woman of Draupadi in Yudhishthira's household. I shall thus pass my days
in disguise. And I shall serve the famous Sudeshna, the wife of the king.
Surely, obtaining me she will cherish me (duly). Do not grieve so, O
king."

"Yudhishthira said, "O Krishna, thou speakest well. But O fair girl, thou
wert born in a respectable family. Chaste as thou art, and always engaged
in observing virtuous vows, thou knowest not what is sin. Do thou,
therefore, conduct thyself in such a way that sinful men of evil hearts
may not be gladdened by gazing at thee."



SECTION IV

Yudhishthira said, "Ye have already said what offices ye will
respectively perform. I also, according to the measure of my sense, have
said what office I will perform. Let our priest, accompanied by
charioteers and cooks, repair to the abode of Drupada, and there maintain
our Agnihotra fires. And let Indrasena and the others, taking with then
the empty cars, speedily proceeded to Dwaravati. Even this is my wish.
And let all these maid-servants of Draupadi go to the Panchalas, with our
charioteers and cooks. And let all of them say,--We do not know where the
Pandavas have gone leaving us at the lake of Dwaitavana."

Vaisampayana said, "Having thus taken counsel of one another and told one
another the offices they would discharge, the Pandavas sought Dhaumya's
advice. And Dhaumya also gave them advice in the following words, saying,
Ye sons of Pandu, the arrangements ye have made regarding the Brahmanas,
yours friends, cars, weapons, and the (sacred) fires, are excellent. But
it behoveth thee, O Yudhishthira, and Arjuna specially, to make provision
for the protection of Draupadi. Ye king, ye are well-acquainted with the
characters of men. Yet whatever may be your knowledge, friends may from
affection be permitted to repeat what is already known. Even this is
subservient to the eternal interests of virtue, pleasure, and profit. I
shall, therefore speak to you something. Mark ye. To dwell with a king
is, alas, difficult. I shall tell you, ye princes, how ye may reside in
the royal household, avoiding every fault. Ye Kauravas, honourably or
otherwise, ye will have to pass this year in the king's palace,
undiscovered by those that know you. Then in the fourteenth year, ye will
live happy. O son of Pandu, in this world, that cherisher and protector
of all beings, the king, who is a deity in an embodied form, is as a
great fire sanctified with all the mantras.  [6] One should present
himself before the king, after having obtained his permission at the
gate. No one should keep contact with royal secrets. Nor should one
desire a seat which another may covet. He who doth not, regarding himself
to be a favourite, occupy (the king's) car, or coach, or seat, or
vehicle, or elephant, is alone worthy of dwelling in a royal household.
He that sits not upon a seat the occupation of which is calculated raise
alarm in the minds of malicious people, is alone worthy of dwelling in a
royal household. No one should, unasked offer counsel (to a king). Paying
homage in season unto the king, one should silently and respectfully sit
beside the king, for kings take umbrage at babblers, and disgrace laying
counsellors. A wise person should not contact friendship with the king's
wife, nor with the inmates of the inner apartments, nor with those that
are objects of royal displeasure. One about the king should do even the
most unimportant acts and with the king's knowledge. Behaving thus with a
sovereign, one doth not come by harm. Even if an individual attain the
highest office, he should, as long as he is not asked or commanded,
consider himself as born-blind, having regard to the king's dignity, for
O repressers of foes, the rulers of men do not forgive even their sons
and grandsons and brothers when they happen to tamper with their dignity.
Kings should be served with regardful care, even as Agni and other god;
and he that is disloyal to his sovereign, is certainly destroyed by him.
Renouncing anger, and pride, and negligence, it behoveth a man to follow
the course directed by the monarch. After carefully deliberating on all
things, a person should set forth before the king those topics that are
both profitable and pleasant; but should a subject be profitable without
being pleasant, he should still communicate it, despite its
disagreeableness. It behoveth a man to be well-disposed towards the king
in all his interests, and not to indulge in speech that is alike
unpleasant and profitless. Always thinking--I am not liked by the
king--one should banish negligence, and be intent on bringing about what
is agreeable and advantageous to him. He that swerveth not from his
place, he that is not friendly to those that are hostile to the king, he
that striveth not to do wrong to the king, is alone worthy to dwell in a
royal household. A learned man should sit either on the king's right or
the left; he should not sit behind him for that is the place appointed
for armed guards, and to sit before him is always interdicted. Let none,
when the king is engaged in doing anything (in respect of his servants)
come forward pressing himself zealously before others, for even if the
aggrieved be very poor, such conduct would still be inexcusable. [7] It
behoveth no man to reveal to others any lie the king may have told
inasmuch as the king bears ill will to those that report his falsehoods.
Kings also always disregard persons that regard themselves as learned. No
man should be proud thinking--I am brave, or, I am intelligent, but a
person obtains the good graces of a king and enjoys the good things of
life, by behaving agreeably to the wishes of the king. And, O Bharata,
obtaining things agreeable, and wealth also which is so hard to acquire,
a person should always do what is profitable as well as pleasant to the
king. What man that is respected by the wise can even think of doing
mischief to one whose ire is great impediment and whose favour is
productive of mighty fruits? No one should move his lips, arms and
thighs, before the king. A person should speak and spit before the king
only mildly. In the presence of even laughable objects, a man should not
break out into loud laughter, like a maniac; nor should one show
(unreasonable) gravity by containing himself, to the utmost. One should
smile modestly, to show his interest (in what is before him). He that is
ever mindful of the king's welfare, and is neither exhilarated by reward
nor depressed by disgrace, is alone worthy of dwelling in a royal
household. That learned courtier who always pleaseth the king and his son
with agreeable speeches, succeedeth in dwelling in a royal household as a
favourite. The favourite courtier who, having lost the royal favour for
just reason, does not speak evil of the king, regains prosperity. The man
who serveth the king or liveth in his domains, if sagacious, should speak
in praise of the king, both in his presence and absence. The courtier who
attempts to obtain his end by employing force on the king, cannot keep
his place long and incurs also the risk of death. None should, for the
purpose of self-interest, open communications with the king's enemies. [8]
Nor should one distinguish himself above the king in matters requiring
ability and talents. He that is always cheerful and strong, brave and
truthful, and mild, and of subdued senses, and who followeth his master
like his shadow, is alone worthy to dwell in a royal household. He that
on being entrusted with a work, cometh forward, saying,--I will do
this--is alone worthy of living in a royal household. He that on being
entrusted with a task, either within the king's dominion or out of it,
never feareth to undertake it, is alone fit to reside in a royal
household. He that living away from his home, doth no remember his dear
ones, and who undergoeth (present) misery in expectation of (future)
happiness, is alone worthy of dwelling in a royal household. One should
not dress like the king, nor should one indulge, in laughter in the
king's presence nor should one disclose royal secrets. By acting thus one
may win royal favour. Commissioned to a task, one should not touch bribes
for by such appropriation one becometh liable to fetters or death. The
robes, ornaments, cars, and other things which the king may be pleased to
bestow should always be used, for by this, one winneth the royal favour.
Ye children, controlling your minds, do ye spend this year, ye sons of
Pandu, behaving in this way. Regaining your own kingdom, ye may live as
ye please."

Yudhishthira said, "We have been well taught by thee. Blessed be thou.
There is none that could say so to us, save our mother Kunti and Vidura
of great wisdom. It behoveth thee to do all that is necessary now for our
departure, and for enabling us to come safely through this woe, as well
as for our victory over the foe."

Vaisampayana continued, "Thus addressed by Yudhishthira, Dhaumya, that
best of Brahmanas, performed according to the ordinance the rites
ordained in respect of departure. And lighting up their fires, he
offered, with mantras, oblations on them for the prosperity and success
of the Pandavas, as for their reconquest of the whole world. And walking
round those fires and round the Brahmanas of ascetic wealth, the six set
out, placing Yajnaseni in their front. And when those heroes had
departed, Dhaumya, that best of ascetics, taking their sacred fires, set
out for the Panchalas. And Indrasena, and others already mentioned, went
to the Yadavas, and looking after the horses and the cars of the Pandavas
passed their time happily and in privacy."



SECTION V

Vaisampayana said, "Girding their waists with swords, and equipped with
finger-protectors made of iguana skins and with various weapons, those
heroes proceeded in the direction of the river Yamuna. And those bowmen
desirous of (speedily) recovering their kingdom, hitherto living in
inaccessible hills and forest fastnesses, now terminated their
forest-life and proceeded to the southern bank of that river. And those
mighty warriors endued with great strength and hitherto leading the lives
of hunters by killing the deer of the forest, passed through Yakrilloma
and Surasena, leaving behind, on their right, the country of the
Panchalas, and on their left, that of the Dasarnas. And those bowmen,
looking wan and wearing beards and equipped with swords, entered Matsya's
dominions leaving the forest, giving themselves out as hunters. And on
arriving at that country, Krishna addressed Yudhishthira, saying, 'We see
footpaths here, and various fields. From this it appears that Virata's
metropolis is still at a distance. Pass we here what part of the night is
still left, for great is my fatigue."

Yudhishthira answered, "O Dhananjaya of Bharata's race, do thou take up
Panchali and carry her. Just on emerging from this forest, we arrive at
the city."

Vaisampayana continued, "Thereupon like the leader of a herd of
elephants, Arjuna speedily took up Draupadi, and on coming to the
vicinity of the city, let her down. And on reaching the city, Ruru's son
(Yudhishthira), addressed Arjuna, saying, 'Where shall we deposit our
weapons, before entering the city? If, O child, we enter it with our
weapons about us, we shall thereby surely excite the alarm of the
citizens. Further, the tremendous bow, the Gandiva, is known to all men,
so that people will, without doubt, recognise us soon. And if even one of
us is discovered, we shall, according to promise, have to pass another
twelve years in the forest.'"

Arjuna said, "Hard by yon cemetery and near that inaccessible peak is a
mighty Sami tree, throwing-about its gigantic branches and difficult to
ascend. Nor is there any human being, who, I think, O Pandu's son, will
espy us depositing our arms at that place. That tree is in the midst of
an out-of-the way forest abounding in beasts and snakes, and is in the
vicinity of a dreary cemetery. Stowing away our weapons on the Sami tree,
let us, O Bharata, go to the city, and live there, free from anxiety!"

Vaisampayana continued, "Having O bull of the Bharata race spoken thus to
king Yudhishthira the just, Arjuna prepared to deposit the weapons (on
the tree). And that bull among the Kurus, then loosened the string of the
large and dreadful Gandiva, ever producing thundering twang and always
destructive of hostile hosts, and with which he had conquered, on a
single car, gods and men and Nagas and swelling provinces. And the
warlike Yudhishthira, that represser of foes, unfastened the undecaying
string of that bow with which he had defended the field of Kurukshstra.
And the illustrious Bhimasena unstrung that bow by means of which that
sinless one had vanquished in fight the Panchals and the lord of Sindhu,
and with which, during his career of conquest, he had, single-handed,
opposed innumerable foes, and hearing whose twang which was like unto the
roar of the thunder or the splitting of a mountain, enemies always fly
(in panic) from the field of battle. And that son of Pandu of coppery
complexion and mild speech who is endued with great prowess in the field,
and is called Nakula in consequence of his unexampled beauty in the
family, then unfastened the string of that bow with which he had
conquered all the regions of the west. And the heroic Sahadeva also,
possessed of a mild disposition, then united the string of that bow with
which he had subjugated the countries of the south. And with their bows,
they put together their long and flashing swords, their precious quivers,
and their arrows sharp as razors. And Nakula ascended the tree, and
deposited on it the bows and the other weapons. And he tied them fast on
those parts of the tree which he thought would not break, and where the
rain would not penetrate. And the Pandavas hung up a corpse (on the
tree), knowing that people smelling the stench of the corpse would
say--here sure, is a dead body, and avoid the tree from a distance. And
on being asked by the shepherds and cowherds regarding the corpse, those
repressers of foes said unto them, 'This is our mother, aged one hundred
and eighty years. We have hung up her dead body, in accordance with the
custom observed by our forefathers.' And then those resisters of foes
approached the city. And for purposes of non-discovery Yudhisthira kept
these (five) names for himself and his brothers respectively, viz., Jaya,
Jayanta, Vijaya, Jayatsena, and Jayatvala. Then they entered the great
city, with the view to passing the thirteenth year undiscovered in that
kingdom, agreeably to the promise (to Duryodhana)."



SECTION VI

Vaisampayana said, "And while Yudhishthira was on his way to the
delightful city of Virata, he began to praise mentally the Divine Durga,
the Supreme Goddess of the Universe, born on the womb of Yasoda, and fond
of the boons bestowed on her by Narayana, sprung from the race of cowherd
Nanda, and the giver of prosperity, the enhancer (of the glory) of (the
worshipper's) family, the terrifier of Kansa, and the destroyer of
Asuras,--and saluted the Goddess--her who ascended the skies when dashed
(by Kansa) on a stony platform, who is the sister of Vasudeva, one who is
always decked in celestial garlands and attired in celestial robes,--who
is armed with scimitar and shield, and always rescues the worshipper sunk
in sin, like a cow in the mire, who in the hours of distress calls upon
that eternal giver of blessings for relieving him of their burdens. And
the king, desirous with his brothers of obtaining a sight of the Goddess,
invoked her and began to praise her by reciting various names derived
from (approved) hymns. And Yudhishthira said, 'Salutations to thee, O
giver of boons. O thou that art identical with Krishna, O maiden, O thou
that hast observed the vow of Brahmacharya, O thou of body bright as the
newly-risen Sun, O thou efface beautiful as the full moon. Salutations to
thee, O thou of four hands and four faces, O thou of fair round hips and
deep bosom, O thou that wearest bangles made of emeralds and sapphires, O
thou that bearest excellent bracelets on thy upper arm. Thou shinest, O
Goddess, as Padma, the consort of Narayana. O thou that rangest the
etherial regions, thy true form and thy Brahmacharya are both of the
purest kind. Sable as the black clouds, thy face is beautiful as that of
Sankarshana. Thou bearest two large arms long as a couple of poles raised
in honour of Indra. In thy (six) other arms thou bearest a vessel, a
lotus, a bell, a noose, a bow, a large discus, and various other weapons.
Thou art the only female in the universe that possesses! the attribute of
purity. Thou art decked with a pair of well-made ears graced with
excellent rings. O Goddess, thou shinest with a face that challengeth the
moon in beauty. With an excellent diadem and beautiful braid with robes
made of the bodies of snakes, and with also the brilliant girdle round
thy hips, thou shinest like the Mandara mountain encircled with snakes.
Thou shinest also with peacock-plumes standing erect on thy head, and
thou hast sanctified the celestial regions by adopting the vow of
perpetual maiden-hood. It is for this, O thou that hast slain the
Mahishasura,  [9] that thou art praised and worshipped by the gods for the
protection of the three worlds. O thou foremost of all deities, extend to
me thy grace, show me thy mercy, and be thou the source of blessings to
me. Thou art Jaya and Vijaya, and it is thou that givest victory in
battle. Grant me victory, O Goddess, and give me boons also at this hour
of distress. Thy eternal abode is on Vindhya--that foremost of mountains.
O Kali, O Kali, thou art the great Kali, ever fond of wine and meat and
animal sacrifice. Capable of going everywhere at will, and bestowing
boons on thy devotees, thou art ever followed in thy journeys by Brahma
and the other gods. By them that call upon thee for the relief of their
burdens, and by them also that bow to thee at daybreak on Earth, there is
nothing that cannot be attained in respect either of offspring or wealth.
And because thou rescuest people from difficulties whether when they are
afflicted in the wilderness or sinking in the great ocean, it is for this
that thou art called Durga [10] by all. Thou art the sole refuge of men
when attacked by robbers or while afflicted in crossing streams and seas
or in wilderness and; forests. Those men that remember thee are never
prostrated, O great Goddess. Thou art Fame, thou art Prosperity, thou art
Steadiness, thou art Success; thou art the Wife, thou art men's
Offspring, thou art Knowledge, and thou art the Intellect. Thou art the
two Twilights, the Night Sleep, Light--both solar and lunar, Beauty,
Forgiveness, Mercy, and every other thing. Thou dispellest, worshipped by
the devotees their fetters, ignorance, loss of children and loss of
wealth, disease, death, and fear. I, who have been deprived of my
kingdom, seek thy protection. And as I bow to thee with bended head, O
Supreme Goddess, grant me protection, O thou of eyes like lotus leaves.
And be thou as boon-giving Truth unto us that are acting according to
Truth. And, O Durga, kind as thou art unto all that seek thy protection,
and affectionate unto all thy devotees, grant me protection!'"

Vaisampayana continued, "Thus praised by the son of Pandu, the Goddess
showed herself unto him. And approaching the king, she addressed him in
these words, 'O mighty armed king, listen, O Lord, to these words of
mine. Having vanquished and slain the ranks of the Kauravas through my
grace, victory in battle will soon be thine. Thou shalt again lord it
over the entire Earth, having made thy dominions destitute of thorns.
And, O king, thou shalt also, with thy brothers, obtain great happiness.
And through my grace, joy and health will be thine. And they also in the
world who will recite my attributes and achievements will be freed from
their sins, and gratified. I will bestow upon them kingdom, long life,
beauty of person, and offspring. And they, O king, who will invoke me,
after thy manner, in exile or in the city, in the midst of battle or of
dangers from foes, in forests or in inaccessible deserts, in seas or
mountain fastnesses, there is nothing that they will not obtain in this
world. And ye sons of Pandu, he will achieve success in every business of
his that will listen to, or himself recite with devotion, this excellent
hymn. And through my grace neither the Kuru's spies, nor those that dwell
in the country of the Matsyas, will succeed in recognising you all as
long as ye reside in Virata's city!' And having said these words unto
Yudhishthira, that chastiser of foes, and having arranged for the
protection of the sons of Pandu, the Goddess disappeared there and then."



SECTION VII

Vaisampayana said, "Then tying up in his cloth dice made of gold and set
with lapis lazuli, and holding them below his arm-pit, king
Yudhishthira,--that illustrious lord of men--that high-souled perpetuator
of the Kuru race, regarded by kings, irrepressible in might, and like
unto a snake of virulent poison,--that bull among men, endued with
strength and beauty and prowess, and possessed of greatness, and
resembling in form a celestial though now like unto the sun enveloped in
dense clouds, or fire covered with ashes, first made his appearance when
the famous king Virata was seated in his court. And beholding with his
followers that son of Pandu in his court, looking like the moon hid in
clouds and possessed of a face beautiful as the full moon, king Virata
addressed his counsellors and the twice-born ones and the charioteers and
the Vaisyas and others, saying, "Enquire ye who it is, so like a king
that looketh on my court for the first time. He cannot be a Brahmana.
Methinks he is a man of men, and a lord of earth. He hath neither slaves,
nor cars, nor elephants with him, yet he shineth like the very Indra. The
marks on his person indicate him to be one whose coronal locks have
undergone the sacred investiture. Even this is my belief. He approacheth
me without any hesitation, even as an elephant in rut approacheth an
assemblage of lotuses!'

"And as the king was indulging in these thoughts, that bull among men,
Yudhishthira, came before Virata and addressed him, saying, 'O great
king, know me for a Brahmana who, having lost his all hath come to thee
for the means of subsistence. I desire, O sinless one, to live here
beside thee acting under thy commands, [11] O lord. The king then,
well-pleased, replied unto him saying, 'Thou art welcome. Do thou then
accept the appointment thou seekest!' And having appointed the lion among
kings in the post he had prayed for, king Virata addressed him with a
glad heart, saying, 'O child, I ask thee from affection, from the
dominions of what king dost thou come hither? Tell me also truly what is
thy name and family, and what thou hast a knowledge of.'"

Yudhishthira said, "My name is Kanka, and I am a Brahmana belonging to
the family known by the name of Vaiyaghra. I am skilled in casting dice,
and formerly I was a friend of Yudhishthira."

Virata replied, "I will grant thee whatever boon thou mayst desire. Do
thou rule the Matsyas.--I shall remain in submission to thee. Even
cunning gamblers are liked by me. Thou, on the other hand, art like a
god, and deservest a kingdom."

Yudhishthira said, "My first prayer, O lord of earth, is that I may not
be involved in any dispute (on account of dice) with low people. Further,
a person defeated by me (at dice) shall not be permitted to retain the
wealth (won by me). Let this boon be granted to me through thy grace."

Virata replied, "I shall certainly slay him who may happen to displease
thee, and should be one of the twice-born ones, I shall banish him from
my dominions. Let the assembled subjects listen! Kanka is as much lord of
this realm as I myself, Thou (Kanka) shalt be my friend and shalt ride
the same vehicles as I. And there shall also be at thy disposal apparel
in plenty, and various kinds of viands and drinks. And thou shalt look
into my affairs, both internal and external. And for thee all my doors
shall be open. When men out of employ or of strained circumstances will
apply to thee, do thou at all hours bring their words unto me, and I will
surely give them whatever they desire. No fear shall be thine as long as
thou residest with me."

Vaisampayana said, "Having thus obtained an interview with Virata's king,
and received from him boons, that heroic bull among men, began to live
happily, highly regarded by all. Nor could any one discover him as he
lived there."



SECTION VIII

Vaisampayana said, "Then another endued with the dreadful strength and
blazing in beauty, approached king Virata, with the playful gait of the
lion. And holding in hand a cooking ladle and a spoon, as also an
unsheathed sword of sable hue and without a spot on the blade, he came in
the guise of a cook illumining all around him by his splendour like the
sun discovering the whole world. And attired in black and possessed of
the strength of the king of mountains, he approached the king of the
Matsyas and stood before him. And beholding that king-like person before
him, Virata addressed his assembled subjects saying, 'Who is that youth,
that bull among men, with shoulders broad like those of a lion, and so
exceedingly beautiful? That person, never seen before, is like the sun.
Revolving the matter in my mind, I cannot ascertain who he is, nor can I
with even serious thoughts guess the intention of that bull among men (in
coming here). Beholding him, it seems to me that he is either the king of
the Gandharvas, or Purandara himself. Do ye ascertain who it is that
standeth before my eyes. Let him have quickly what he seeks.' Thus
commanded by king Virata, his swift-footed messengers went up to the son
of Kunti and informed that younger brother of Yudhishthira of everything
the king had said. Then the high-souled son of Pandu, approaching Virata,
addressed him in words that were not unsuited to his object, saying, 'O
foremost of kings, I am a cook, Vallava by name. I am skilled in dressing
dishes. Do thou employ me in the kitchen!'"

Virata said, "I do not believe, O Vallava, that cooking is thy office.
Thou resemblest the deity of a thousand eyes; and in grace and beauty and
prowess, thou shinest among these all as a king!"

Bhima replied, "O king of kings, I am thy cook and servant in the first
place. It is not curries only of which I have knowledge, O monarch,
although king Yudhishthira always used in days gone by to taste my
dishes. O lord of earth, I am also a wrestler. Nor is there one that is
equal to me in strength. And engaging in fight with lions and elephants,
I shall, O sinless one, always contribute to thy entertainment."

Virata said, "I will even grant thee boons. Thou wilt do what thou
wishest, as thou describest thyself skilled in it. I do not, however,
think, that this office is worthy of thee, for thou deservest this
(entire) earth girt round by the sea. But do as thou likest. Be thou the
superintendent of my kitchen, and thou art placed at the head of those
who have been appointed there before by me."

Vaisampayana continued, "Thus appointed in the kitchen, Bhima soon became
the favourite of king Virata. And, O king, he continued to live there
unrecognised by the other servants of Virata as also by other people!"



SECTION IX

Vaisampayana said, "Binding her black, soft, fine, long and faultless
tresses with crisped ends into a knotted braid, Draupadi of black eyes
and sweet smiles, throwing it upon her right shoulders, concealed it by
her cloth. And she wore a single piece of a black and dirty though costly
cloth. And dressing herself as a Sairindhri, she began to wander hither
and thither in seeming affliction. And beholding her wandering, men and
women came to her hastily and addressed her, saying, 'Who are you? And
what do you seek?' And she replied, 'I am a king's Sairindhri. I desire
to serve any one that will maintain me.' But beholding her beauty and
dress, and hearing also her speech that was so sweet, the people could
not take her for a maid-servant in search of subsistence. And it came to
pass that while looking this way and that from the terrace, Virata's
beloved queen, daughter of the king of Kekaya, saw Draupadi. And
beholding her forlorn and clad in a single piece of cloth, the queen
addressed her saying, 'O beautiful one, who are you, and what do you
seek?' Thereupon, Draupadi answered her, saying, 'O foremost of queen, I
am Sairindhri. I will serve anybody that will maintain me.' Then Sudeshna
said, 'What you say (regarding your profession) can never be compatible
with so much beauty. (On the contrary) you might well be the mistress of
servants both, male and female. Your heels are not prominent, and your
thighs touch each other. And your intelligence is great, and your navel
deep, and your words solemn. And your great toes, and bust and hips, and
back and sides, and toe-nails, and palms are all well-developed. And your
palms, soles, and face are ruddy. And your speech is sweet even as the
voice of the swan. And your hair is beautiful, and your bust shapely, and
you are possessed of the highest grace. And your hips and bust are plump.
And like a Kashmerean mare you are furnished with every auspicious mark.
And your eye-lashes are (beautiful) bent, and your nether-lip is like the
ruddy ground. And your waist is slender, and your neck bears lines that
resemble those of the conch. And your veins are scarcely visible. Indeed,
your countenance is like the full moon, and your eyes resemble the leaves
of the autumnal lotus, and your body is fragrant as the lotus itself.
Verily, in beauty you resemble Sri herself, whose seat is the autumnal
lotus. Tell me, O beautiful damsel, who thou art. Thou canst never be a
maidservant. Art thou a Yakshi, a Goddess, a Gandharvi, or an Apsara? Art
thou the daughter of a celestial, or art thou a female Naga? Art thou the
guardian goddess of some city, a Vidyadhari, or a Kinnari,--or art thou
Rohini herself? Or art thou Alamvusha, or Misrakesi, Pundarika, or
Malini, or the queen of Indra, or of Varuna? Or, art thou the spouse of
Viswakarma, or of the creative Lord himself? Of these goddesses who art
renowned in the celestial regions, who art thou, O graceful one?'

"Draupadi replied, 'O auspicious lady, I am neither a goddess nor a
Gandharvi, nor a Yakshi, nor a Rakshasi. I am a maid-servant of the
Sairindhri class. I tell thee this truly. I know to dress the hair to
pound (fragrant substances) for preparing unguents, and also to make
beautiful and variegated garlands. O beauteous lady, of jasmines and
lotuses and blue lilies and Champakas. Formerly I served Krishna's
favourite queen Satyabhama, and also Draupadi, the wife of the Pandavas
and the foremost beauty of the Kuru race. I wander about alone, earning
good food and dress; and as long as I get these, I continue to live in
the place where they are obtainable. Draupadi herself called me Malini
(maker of garlands).'

"Hearing this, Sudeshna said, 'I would keep thee upon my head itself, if
the doubt did not cross my mind that the king himself would be attracted
towards thee with his whole heart. Attracted by thy beauty, the females
of the royal household and my maids are looking at thee. What male person
then is there that can resist thy attraction? Surely, O thou of
well-rounded hips, O damsel of exquisite charms, beholding thy form of
superhuman beauty, king Virata is sure to forsake me, and will turn to
thee with his whole heart. O thou of faultless limbs, O thou that art
endued with large eyes casting quick glances, he upon whom thou wilt look
with desire is sure to be stricken. O thou of sweet smiles, O thou that
possessest a faultless form, he that will behold thee constantly, will
surely catch the flame. Even as a person that climbs up a tree for
compassing his own destruction, even as the crab conceives for her own
ruin, I may, O thou of sweet smiles, bring destruction upon myself by
harbouring thee.'

"Draupadi replied, 'O fair lady, neither Virata nor any other person will
be able to have me, for my five youthful husbands, who are Gandharvas and
sons of a Gandharva king of exceeding power, always protect me. None can
do me a wrong. It is the wish of my Gandharva husbands that I should
serve only such persons as will not give me to touch food already
partaken of by another, or tell me to wash their feet. Any man that
attempts to have me like any common woman, meeteth with death that very
night. No one can succeed in having me, for, O beautiful lady, O thou of
sweet smiles, those beloved Gandharvas, possessed of great energy and
mighty strength always protect me secretly.'

"Sudeshna said, 'O thou that bringest delight to the heart, if it is as
thou sayest, I will take thee into my household. Thou shalt not have to
touch food that hath been partaken of by another, or to wash another's
feet.'

"Vaisampayana continued, 'Thus addressed by Virata's wife, O Janamejaya,
Krishna (Draupadi) ever devoted to her lords, began to live in that city.
Nor could anyone ascertain who in reality she was!'"



SECTION X

"Vaisampayana said, 'Then clad in a cowherd's dress, and speaking the
dialect of cowherds, Sahadeva came to the cowpen of Virata's city. And
beholding that bull among men, who was shining in splendour, the king was
struck with amazement. And he directed his men to summon Sahadeva. And
when the latter came, the king addressed him, saying, 'To whom dost thou
belong? And whence dost thou come? And what work dost thou seek? I have
never seen thee before. O bull among men, tell me truly about thee.'

'Having come before the king that afflicter of foes, Sahadeva answered in
accents deep as the roar of the cloud, 'I am a Vaisya, Arishtanemi by
name. I was employed as a cowherd in the service of those bulls of the
Kuru race, the sons of Pandu. O foremost of men, I intend now to live
beside thee, for I do not know where those lions among kings, the sons of
Pritha, are. I cannot live without service, and, O king, I do not like to
enter into the service of anyone else save thee.'

"Hearing these words, Virata said, 'Thou must either be a Brahmana or a
Kshatriya. Thou lookest as if thou wert the lord of the entire earth
surrounded by the sea. Tell me truly, O thou that mowest down thy foes.
The office of a Vaisya is not fit for thee. Tell me from the dominions of
what king thou comest, and what thou knowest, and in what capacity thou
wouldst remain with us, and also what pay thou wouldst accept.'

"Sahadeva answered, 'Yudhishthira, the eldest of the five sons of Pandu,
had one division of kine numbering eight hundred and ten thousand, and
another, ten thousand, and another, again, twenty thousand, and so on. I
was employed in keeping those cattle. People used to call me Tantripala.
I know the present, the past, and the future of all kine living within
ten Yojanas, and whose tale has been taken. My merits were known to that
illustrious one, and the Kuru king Yudhishthira was well-pleased with me.
I am also acquainted with the means which aid kine in multiplying within
a short time, and by which they may enjoy immunity from disease. Also
these arts are known to me. I can also single out bulls having auspicious
marks for which they are worshipped by men, and by smelling whose urine,
the barren may conceive.'

"Virata said, 'I have a hundred thousand kine divided into distinct
herds. All those together with their keepers, I place in thy charge.
Henceforth my beasts will be in thy keep.'

"Vaisampayana continued, 'Then, O king, undiscovered by that monarch,
that lord of men, Sahadeva, maintained by Virata, began to live happily.
Nor did anyone else (besides his brothers) recognise him.'"



SECTION XI

"Vaisampayana said, 'Next appeared at the gate of the ramparts another
person of enormous size and exquisite beauty decked in the ornaments of
women, and wearing large ear-rings and beautiful conch-bracelets overlaid
with gold. And that mighty-armed individual with long and abundant hair
floating about his neck, resembled an elephant in gait. And shaking the
very earth with his tread, he approached Virata and stood in his court.
And beholding the son of the great Indra, shining with exquisite lustre
and having the gait of a mighty elephant,--that grinder of foes having
his true form concealed in disguise, entering the council-hall and
advancing towards the monarch, the king addressed all his courtiers,
saying, 'Whence doth this person come? I have never heard of him before.'
And when the men present spoke of the newcomer as one unknown to them,
the king wonderingly said, 'Possessed of great strength, thou art like
unto a celestial, and young and of darkish hue, thou resemblest the
leader of a herd of elephants. Wearing conch-bracelets overlaid with
gold, a braid, and ear-rings, thou shinest yet like one amongst those
that riding on chariots wander about equipped with mail and bow and
arrows and decked with garlands and fine hair. I am old and desirous of
relinquishing my burden. Be thou like my son, or rule thou like myself
all the Matsyas. It seemeth to me that such a person as thou can never be
of the neuter sex.'

"Arjuna said, 'I sing, dance, and play on instruments. I am proficient in
dance and skilled in song. O lord of men, assign me unto (the princess)
Uttara. I shall be dancing-master to the royal maiden. As to how I have
come by this form, what will it avail thee to hear the account which will
only augment my pain? Know me, O king of men, to be Vrihannala, a son or
daughter without father or mother.'

"Virata said, 'O Vrihannala, I give thee what thou desirest. Instruct my
daughter, and those like her, in dancing. To me, however, this office
seemeth unworthy of thee. Thou deserves! (the dominion of) the entire
earth girt round by the ocean.'

"Vaisampayana continued, 'The king of the Matsyas then tested Vrihannala
in dancing, music, and other fine arts, and consulting with his various
ministers forthwith caused him to be examined by women. And learning that
this impotency was of a permanent nature, he sent him to the maiden's
apartments. And there the mighty Arjuna began giving lessons in singing
and instrumental music to the daughter of Virata, her friends, and her
waiting-maids, and soon won their good graces. And in this manner the
self-possessed Arjuna lived there in disguise, partaking of pleasures in
their company, and unknown to the people within or without the palace.'"



SECTION XII

"Vaisampayana said, 'After a while, another powerful son of Pandu was
seen making towards king Virata in haste. And as he advanced, he seemed
to everyone like solar orb emerged from the clouds. And he began to
observe the horses around. And seeing this, the king of the Matsyas said
to his followers, 'I wonder whence this man, possessed of the effulgence
of a celestial, cometh. He looks intently at my steeds. Verily, he must
be proficient in horse-lore. Let him be ushered into my presence quickly.
He is a warrior and looks like a god!' And that destroyer of foes then
went up to the king and accosted him, saying, 'Victory to thee, O king,
and blest be ye.' As a trainer of horses, I have always been highly
esteemed by kings. I will be a clever keeper of thy horses.'

"Virata said, 'I will give thee vehicles, wealth, and spacious quarters.
Thou shalt be the manager of my horses. But first tell me whence thou
comest, who thou art, and how also thou happenest to come here. Tell us
also all the arts thou art master of.' Nakula replied, 'O mower of
enemies, know that Yudhishthira is the eldest brother of the five sons of
Pandu. I was formerly employed by him to keep his horses. I am acquainted
with the temper of steeds, and know perfectly the art of breaking them. I
know also how to correct vicious horses, and all the methods of treating
their diseases. No animal in my hands becometh weak or ill. Not to speak
of horses, even mares in my hands will never be found to be vicious.
People called me Granthika by name and so did Yudhishthira, the son of
Pandu.'

"Virata said, 'Whatever horses I have, I consign to thy care even from
today. And all the keepers of my horses and all my charioteers will from
today be subordinate to thee. If this suits thee, say what remuneration
is desired by thee. But, O thou that resemblest a celestial, the office
of equerry is not worthy of thee. For thou lookest like a king and I
esteem thee much. The appearance here hath pleased me as much as if
Yudhishthira himself were here. Oh, how does that blameless son of Pandu
dwell and divert himself in the forest, now destitute of servants as he
is.'

"Vaisampayana continued, 'That youth, like unto a chief of the
Gandharvas, was treated thus respectfully by the delighted king Virata.
And he conducted himself there in such a manner as to make himself dear
and agreeable to all in the palace. And no one recognised him while
living under Virata's protection. And it was in this manner then the sons
of Pandu, the very sight of whom had never been fruitless, continued to
live in the country of the Matsyas. And true to their pledge those lords
of the earth bounded by her belt of seas passed their days of incognito
with great composure notwithstanding their poignant sufferings.'"



SECTION XIII

(Samayapalana Parva)

"Janamejaya said, 'While living thus disguised in the city of the
Matsyas, what did those descendants of the Kuru race endued with great
prowess, do, O regenerate one!'

"Vaisampayana said, 'Hear, O king, what those descendants of Kuru did
while they dwelt thus in disguise in the city of the Matsyas, worshipping
the king thereof. By the grace of the sage Trinavindu and of the
high-souled lord of justice, the Pandavas continued to live unrecognised
by others in the city of Virata. O lord of men, Yudhishthira, as courtier
made himself agreeable to Virata and his sons as also to all the Matsyas.
An adept in the mysteries of dice, the son of Pandu caused them to play
at dice according to his pleasure and made them sit together in the
dice-hall like a row of birds bound in a string. And that tiger among
men, king Yudhishthira the Just, unknown to the monarch, distributed
among his brothers, in due proportion, the wealth he won from Virata. And
Bhimasena on his part, sold to Yudhishthira for price, meat and viands of
various kinds which he obtained from the king. And Arjuna distributed
among all his brothers the proceeds of worn-out cloths which he earned in
the inner apartments of the palace. And Sahadeva, too, who was disguised
as a cowherd gave milk, curds and clarified butter to his brothers. And
Nakula also shared with his brothers the wealth the king gave him,
satisfied with his management of the horses. And Draupadi, herself in a
pitiable condition, looked after all those brothers and behaved in such a
way as to remain unrecognized. And thus ministering unto one another's
wants, those mighty warriors lived in the capital of Virata as hidden
from view, as if they were once more in their mother's womb. And those
lords of men, the sons of Pandu, apprehensive of danger from the son of
Dhritarashtra, continued to dwell there in concealment, watching over
their wife Draupadi. And after three months had passed away, in the
fourth, the grand festival in honour of the divine Brahma which was
celebrated with pomp in the country of the Matsyas, came off. And there
came athletes from all quarters by thousands, like hosts of celestials to
the abode of Brahma or of Siva to witness that festival. And they were
endued with huge bodies and great prowess, like the demons called
Kalakhanjas. And elated with their prowess and proud of their strength,
they were highly honoured by the king. And their shoulders and waists and
necks were like those of lions, and their bodies were very clean, and
their hearts were quite at ease. And they had many a time won success in
the lists in the presence of kings. And amongst them there was one who
towered above the rest and challenged them all to a combat. And there was
none that dared to approach him as he proudly stalked in the arena. And
when all the athletes stood sad and dispirited, the king of the Matsyas
made him fight with his cook. And urged by the king, Bhima made up his
mind reluctantly, for he could not openly disobey the royal behest. And
that tiger among men then having worshipped the king, entered the
spacious arena, pacing with the careless steps of a tiger. And the son of
Kunti then girded up his loins to the great delight of the spectators.
And Bhima then summoned to the combat that athlete known by the name of
Jimuta who was like unto the Asura Vritra whose prowess was widely known.
And both of them were possessed of great courage, and both were endued
with terrible prowess. And they were like a couple of infuriate and
huge-bodied elephants, each sixty years old. And those brave tigers among
men then cheerfully engaged in a wrestling combat, desirous of
vanquishing each other. And terrible was the encounter that took place
between them, like the clash of the thunderbolt against the stony
mountain-breast. And both of them were exceedingly powerful and extremely
delighted at each other's strength. And desirous of vanquishing each
other, each stood eager to take advantage of his adversary's lapse. And
both were greatly delighted and both looked like infuriate elephants of
prodigious size. And various were the modes of attack and defence that
they exhibited with their clenched fists. [12] And each dashed against the
other and flung his adversary to a distance. And each cast the other down
and pressed him close to the ground. And each got up again and squeezed
the other in his arms. And each threw the other violently off his place
by boxing him on the breast. And each caught the other by the legs and
whirling him round threw him down on the ground. And they slapped each
other with their palms that struck as hard as the thunderbolt. And they
also struck each other with their outstretched fingers, and stretching
them out like spears thrust the nails into each other's body. And they
gave each other violent kicks. And they struck knee and head against
head, producing the crash of one stone against another. And in this
manner that furious combat between those warriors raged on without
weapons, sustained mainly by the power of their arms and their physical
and mental energy, to the infinite delight of the concourse of
spectators. And all people, O king, took deep interest in that encounter
of those powerful wrestlers who fought like Indra and the Asura Vritra.
And they cheered both of them with loud acclamations of applause. And the
broad-chested and long-armed experts in wrestling then pulled and pressed
and whirled and hurled down each other and struck each other with their
knees, expressing all the while their scorn for each other in loud
voices. And they began to fight with their bare arms in this way, which
were like spiked maces of iron. And at last the powerful and mighty-armed
Bhima, the slayer of his foes, shouting aloud seized the vociferous
athlete by the arms even as the lion seizes the elephant, and taking him
up from the ground and holding him aloft, began to whirl him round, to
the great astonishment of the assembled athletes and the people of
Matsya. And having whirled him round and round a hundred times till he
was insensible, the strong-armed Vrikodara dashed him to death on the
ground. And when the brave and renowned Jimuta was thus killed, Virata
and his friends were filled with great delight. And in the exuberance of
his joy, the noble-minded king rewarded Vallava then and there with the
liberality of Kuvera. And killing numerous athletes and many other men
possessed of great bodily strength, he pleased the king very much. And
when no one could be found there to encounter him in the lists, the king
made him fight with tigers and lions and elephants. And the king also
made him battle with furious and powerful lions in the harem for the
pleasure of the ladies. And Arjuna, too, pleased the king and all the
ladies of the inner apartments by singing and dancing. And Nakula pleased
Virata, that best of kings, by showing him fleet and well-trained steeds
that followed him wherever he went. And the king, gratified with him,
rewarded him with ample presents. And beholding around Sahadeva a herd of
well-trained bullocks, Virata that bull among men, bestowed upon him also
wealth of diverse kinds. And, O king, Draupadi distressed to see all
those warriors suffer pain, sighed incessantly. And it was in this way
that those eminent persons lived there in disguise, rendering services
unto king Virata.'"



SECTION XIV

(Kichaka-badha Parva)

"Vaisampayana said, 'Living in such disguise, those mighty warriors, the
sons of Pritha, passed ten months in Matsya's city. And, O monarch,
although herself deserving to be waited upon by others, the daughter of
Yajnasena, O Janamejaya, passed her days in extreme misery, waiting upon
Sudeshna. And residing thus in Sudeshna's apartments, the princess of
Panchala pleased that lady as also the other females of the inner
apartments. And it came to pass that as the year was about to expire, the
redoubtable Kichaka, the Commander of Virata's forces, chanced to behold
the daughter of Drupada. And beholding that lady endued with the
splendour of a daughter of the celestials, treading the earth like a
goddess, Kichaka, afflicted with the shafts of Kama, desired to possess
her. And burning with desire's flame, Virata's general came to Sudeshna
(his sister) and smilingly addressed her in these words, 'This beauteous
lady had never before been seen by me in king Virata's abode. This damsel
maddens me with her beauty, even as a new wine maddens one with its
fragrance. Tell me, who is this graceful and captivating lady possessed
of the beauty of a goddess, and whose she is, and whence she hath come.
Surely, grinding my heart she hath reduced me to subjection. It seems to
me that (save her) there is no other medicine for my illness. O, this
fair hand-maid of thine seemeth to me to be possessed of the beauty of a
goddess. Surely, one like her is ill suited to serve thee. Let her rule
over me and whatever is mine. O, let her grace my spacious and beautiful
palace, decked with various ornaments of gold, full of viands and drinks
in profusion, with excellent plates, and containing every kind of plenty,
besides elephants and horses and cars in myriads. And having consulted
with Sudeshna thus, Kichaka went to princess Draupadi, and like a jackal
in the forest accosting a lioness, spoke unto Krishna these words in a
winning voice, 'Who and whose art thou, O beautiful one? And O thou of
beautiful face, whence hast thou come to the city of Virata? Tell me all
this, O fair lady. Thy beauty and gracefulness are of the very first
order and the comeliness of thy features is unparalleled. With its
loveliness thy face shineth ever like the resplendent moon. O thou of
fair eye-brows, thy eyes are beautiful and large like lotus-petals. Thy
speech also, O thou of beautiful limbs, resembles the notes of the
cuckoo. O thou of fair hips, never before in this world have I beheld a
woman possessed of beauty like thine, O thou of faultless features. Art
thou Lakshmi herself having her abode in the midst of lotuses or, art
thou, O slender-waisted one, she who is called Bhuti [13]. Or, which
amongst these--Hri, Sri, Kirti and Kanti,--art thou, O thou of beautiful
face? Or possessed of beauty like Rati's, art thou, she who sporteth in
the embraces of the God of love? O thou that possessest the fairest of
eye-brows, thou shinest beautifully even like the lovely light of the
moon. Who is there in the whole world that will not succumb to the
influence of desire beholding thy face? Endued with unrivalled beauty and
celestial grace of the most attractive kind, that face of thine is even
like the full moon, its celestial effulgence resembling his radiant face,
its smile resembling his soft-light, and its eye-lashes looking like the
spokes on his disc? Both thy bosoms, so beautiful and well-developed and
endued with unrivalled gracefulness and deep and well-rounded and without
any space between them, are certainly worthy of being decked with
garlands of gold. Resembling in shape the beautiful buds of the lotus,
these thy breast, O thou of fair eye-brows, are even as the whips of Kama
that are urging me forward, O thou of sweet smiles, O damsel of slender
waist, beholding that waist of thine marked with four wrinkles and
measuring but a span, and slightly stooping forward because of the weight
of thy breasts, and also looking on those graceful hips of thine broad as
the banks of a river, the incurable fever of desire, O beauteous lady,
afflicteth me sore. The flaming fire of desire, fierce as a forest
conflagration, and fanned by the hope my heart cherisheth of a union with
thee is consuming me intensely. O thou of exceeding beauty quench thou
that flaming fire kindled by Manmatha. Union with thee is a rain-charged
cloud, and the surrender of thy person is the shower that the cloud may
drop. O thou of face resembling the moon, the fierce and maddening shafts
of Manmatha whetted and sharpened by the desire of a union with thee,
piercing this heart of mine in their impetuous course, have penetrated
into its core. O black-eyed lady, those impetuous and cruel shafts are
maddening me beyond endurance. It behoveth thee to relieve me from this
plight by surrendering thyself to me and favouring me with thy embraces.
Decked in beautiful garlands and robes and adorned with every ornament,
sport thou, O sweet damsel, with me to thy fill. O thou of the gait of an
elephant in rut, deserving as thou art of happiness though deprived of it
now, it behoveth thee not to dwell here in misery. Let unrivalled weal be
thine. Drinking various kinds of charming and delicious and ambrosial
wines, and sporting at thy pleasure in the enjoyment of diverse objects
of delight, do thou, O blessed lady, attain auspicious prosperity. This
beauty of thine and this prime of thy youth, O sweet lady, are now
without their use. For, O beauteous and chaste damsel, endued with such
loveliness, thou dost not shine, like a graceful garland lying unused and
unworn. I will forsake all my old wives. Let them, O thou of sweet
smiles, become thy slaves. And I also, O fair damsel, will stay by thee
as thy slave, ever obedient to thee, O thou of the most handsome face.'
Hearing these words of his, Draupadi replied, 'In desiring me, a female
servant of low extraction, employed in the despicable office of dressing
hair, O Suta's son, thou desirest one that deserves not that honour.
Then, again, I am the wife of others. Therefore, good betide thee, this
conduct of thine is not proper. Do thou remember the precept of morality,
viz., that persons should take delight only in their wedded wives. Thou
shouldst not, therefore, by any means bend thy heart to adultery. Surely
abstaining from improper acts is ever the study of those that are good.
Overcome by ignorance sinful men under the influence of desire come by
either extreme infamy or dreadful calamity.'

"Vaisampayana continued, 'Thus addressed by the Sairindhri, the wicked
Kichaka losing control over his senses and overcome by lust, although
aware of the numerous evils of fornication, evils condemned by everybody
and sometimes leading to the destruction of life itself,--then spoke unto
Draupadi, 'It behoveth thee not, O beauteous lady, O thou of graceful
features, thus to disregard me who am, O thou of sweet smiles, under the
power of Manmatha on thy account. If now, O timid one, thou disregardest
me who am under thy influence and who speak to thee so fair, thou wilt, O
black-eyed damsel, have to repent for it afterwards. O thou of graceful
eye-brows, the real lord of this entire kingdom, O slender-waisted lady,
is myself. It is me depending upon whom the people of this realm live. In
energy and prowess I am unrivalled on earth. There is no other man on
earth who rivals me in beauty of person, in youth, in prosperity, and in
the possession of excellent objects of enjoyment. Why it is, O auspicious
lady, that having it in thy power to enjoy here every object of desire
and every luxury and comfort without its equal, thou preferest servitude.
Becoming the mistress of this kingdom which I shall confer on thee, O
thou of fair face, accept me, and enjoy, O beauteous one, all excellent
objects of desire.' Addressed in these accursed words by Kichaka, that
chaste daughter of Drupada answered him thus reprovingly, 'Do not, O son
of a Suta, act so foolishly and do not throw away thy life. Know that I
am protected by my five husbands. Thou canst not have me. I have
Gandharvas for my husbands. Enraged they will slay thee. Therefore, do
thou not bring destruction on thyself. Thou intendest to tread along a
path that is incapable of being trod by men. Thou, O wicked one, art even
like a foolish child that standing on one shore of the ocean intends to
cross over to the other. Even if thou enterest into the interior of the
earth, or soarest into the sky, or rushest to the other shore of the
ocean, still thou wilt have no escape from the hands of those sky-ranging
offspring of gods, capable of grinding all foes. Why dost thou today, O
Kichaka, solicit me so persistently even as a sick person wisheth for the
night that will put a stop to his existence? Why dost thou desire me,
even like an infant lying on its mother's lap wishing to catch the moon?
For thee that thus solicitest their beloved wife, there is no refuge
either on earth or in sky. O Kichaka, hast thou no sense which leads thee
to seek thy good and by which thy life may be saved?'"



SECTION XV

"Vaisampayana said, 'Rejected thus by the princess, Kichaka, afflicted
with maddening lust and forgetting all sense of propriety, addressed
Sudeshna saying, 'Do thou, Kekaya's daughter, so act that thy Sairindhri
may come into my arms. Do thou, O Sudeshna, adopt the means by which the
damsel of the gait of an elephant may accept me; I am dying of absorbing
desire.'

"Vaisampayana continued, 'Hearing his profuse lamentations, that gentle
lady, the intelligent queen of Virata, was touched with pity. And having
taken counsel with her own self and reflected on Kichaka's purpose and on
the anxiety of Krishna, Sudeshna addressed the Suta's son in these words,
'Do thou, on the occasion of some festival, procure viands and wines for
me. I shall then send my Sairindhri to thee on the pretence of bringing
wine. And when she will repair thither do thou in solitude, free from
interruption, humour her as thou likest. Thus soothed, she may incline
her mind to thee.'

"Vaisampayana continued, 'Thus addressed, he went out of his sister's
apartments. And he soon procured wines well-filtered and worthy of a
king. And employing skilled cooks, he prepared many and various kinds of
choice viands and delicious drinks and many and various kinds of meat of
different degrees of excellence. And when all this had been done, that
gentle lady Sudeshna, as previously counselled by Kichaka, desired her
Sairindhri to repair to Kichaka's abode, saying, 'Get up, O Sairindhri
and repair to Kichaka's abode to bring wine, for, O beauteous lady, I am
afflicted with thirst.' Thereupon the Sairindhri replied, 'O princess, I
shall not be able to repair to Kichaka's apartments. Thou thyself
knowest, O queen, how shameless he is. O thou of faultless limbs, O
beauteous lady, in thy palace I shall not be able to lead a lustful life,
becoming faithless to my husbands. Thou rememberest, O gentle lady, O
beautiful one, the conditions I had set down before entering thy house. O
thou of tresses ending in graceful curls, the foolish Kichaka afflicted
by the god of desire, will, on seeing me, offer me insult. Therefore, I
will not go to his quarters. Thou hast, O princess, many maids under
thee. Do thou, good betide thee, send one of them. For, surely, Kichaka
will insult me.' Sudeshna said, 'Sent by me, from my abode, surely he
will not harm thee.' And having said this, she handed over a golden
vessel furnished with a cover. And filled with apprehension, and weeping,
Draupadi mentally prayed for the protection of the gods, and set out for
Kichaka's abode for fetching wine. And she said, 'As I do not know
another person save my husbands, by virtue of that Truth let Kichaka not
be able to overpower me although I may approach his presence.'

"Vaisampayana continued, 'And that helpless damsel then adored Surya for
a moment. And Surya, having considered all that she urged, commanded a
Rakshasa to protect her invisibly. And from that time the Rakshasa began
to attend upon that blameless lady under any circumstances. And beholding
Krishna in his presence like a frightened doe, the Suta rose up from his
seat, and felt the joy that is felt by a person wishing to cross to the
other shore, when he obtains a boat.'"



SECTION XVI

"Kichaka said, 'O thou of tresses ending in beautiful curls, thou art
welcome. Surely, the night that is gone hath brought me an auspicious
day, for I have got thee today as the mistress of my house. Do what is
agreeable to me. Let golden chains, and conchs and bright ear-rings made
of gold, manufactured in various countries, and beautiful rubies and
gems, and silken robes and deer-skins, be brought for thee. I have also
an excellent bed prepared for thee. Come, sitting upon it do thou drink
with me the wine prepared from the honey flower.' Hearing these words,
Draupadi said, 'I have been sent to thee by the princess for taking away
wine. Do thou speedily bring me wine, for she told me that she is
exceedingly thirsty.' And this, Kichaka said, 'O gentle lady, others will
carry what the princess wants.' And saying this, the Suta's son caught
hold of Draupadi's right arm. And at this, Draupadi exclaimed, 'As I have
never, from intoxication of the senses, been unfaithful to my husbands
even at heart, by that Truth, O wretch, I shall behold thee dragged and
lying powerless on the ground.'

"Vaisampayana continued, 'Seeing that large-eyed lady reproving him in
that strain, Kichaka suddenly seized her by the end of her upper garment
as she attempted to run away. And seized with violence by Kichaka, the
beautiful princess, unable to tolerate it, and with frame trembling with
wrath, and breathing quickly, dashed him to the ground. And dashed to the
ground thus, the sinful wretch tumbled down like a tree whose roots had
been cut. And having thrown Kichaka down on the ground when the latter
had seized her, she, trembling all over rushed to the court, where king
Yudhishthira was, for protection. And while she was running with all her
speed, Kichaka (who followed her), seizing her by the hair, and bringing
her down on the ground, kicked her in the very presence of the king.
Thereupon, O Bharata, the Rakshasa that had been appointed by Surya to
protect Draupadi, gave Kichaka a shove with a force mighty as that of the
wind. And overpowered by the force of Rakshasa, Kichaka reeled and fell
down senseless on the ground, even like an uprooted tree. And both
Yudhishthira and Bhimasena who were seated there, beheld with wrathful
eyes that outrage on Krishna by Kichaka. And desirous of compassing the
destruction of the wicked Kichaka, the illustrious Bhima gnashed his
teeth in rage. And his forehead was covered with sweat, and terrible
wrinkles appeared thereon. And a smoky exhalation shot forth from his
eyes, and his eye-lashes stood on end. And that slayer of hostile heroes
pressed his forehead with his hands. And impelled by rage, he was on the
point of starting up with speed. Thereat king Yudhishthira, apprehensive
of discovery, squeezed his thumbs and commanded Bhima to forbear. And
Bhima who then looked like an infuriate elephant eyeing a large tree, was
thus forbidden by his elder brother. And the latter said, 'Lookest thou,
O cook, for trees for fuel. If thou art in need of faggots, then go out
and fell trees.' And the weeping Draupadi of fair hips, approaching the
entrance of the court, and seeing her melancholy lords, desirous yet of
keeping up the disguise duty-bound by their pledge, with eyes burning in
fire, spoke these words unto the king of the Matsyas, 'Alas, the son of a
Suta hath kicked today the proud and beloved wife of those whose foe can
never sleep in peace even if four kingdoms intervene between him and
them. Alas, the son of a Suta hath kicked today the proud and beloved
wife of those truthful personages, who are devoted to Brahmanas and who
always give away without asking any thing in gift. Alas! the son of a
Suta hath kicked today the proud and beloved wife of those, the sounds of
whose kettle-drums and the twangs of whose bow-strings are ceaselessly
heard. Alas, the son of a Suta hath kicked today the proud and beloved
wife of those who are possessed of abundant energy and might, and who are
liberal in gifts and proud of their dignity. Alas, the son of a Suta hath
kicked today the proud and beloved wife of those who, if they had not
been fettered by the ties of duty, could destroy this entire world.
Where, alas, are those mighty warriors today who, though living in
disguise, have always granted protection unto those that solicit it? Oh,
why do those heroes today, endued as they are with strength and possessed
of immeasurable energy, quietly suffer, like eunuchs, their dear and
chaste wife to be thus insulted by a Suta's son? Oh, where is that wrath
of theirs, that prowess, and that energy, when they quietly bear their
wife to be thus insulted by a wicked wretch? What can I (a weak woman) do
when Virata, deficient in virtue, coolly suffereth my innocent self to be
thus wronged by a wretch? Thou dost not, O king, act like a king towards
this Kichaka. Thy behaviour is like that of a robber, and doth not shine
in a court. That I should thus be insulted in thy very presence, O
Matsya, is highly improper. Oh, let all the courtiers here look at this
violence of Kichaka. Kichaka is ignorant of duty and morality, and Matsya
also is equally so. These courtiers also that wait upon such a king are
destitute of virtue.'

"Vaisampayana continued, 'With these and other words of the same kind the
beautiful Krishna with tearful eyes rebuked the king of the Matsyas. And
hearing her, Virata said, 'I do not know what your dispute has been out
of our sight. Not knowing the true cause how can I show my
discrimination?' Then the courtiers, having learnt every thing, applauded
Krishna, and they all exclaimed, 'Well done!' 'Well done!' and censured
Kichaka. And the courtiers said, 'That person who owneth this large-eyed
lady having every limb of hers endued with beauty for his wife,
possesseth what is of exceeding value and hath no occasion to indulge in
any grief. Surely, such a damsel of transcendent beauty and limbs
perfectly faultless is rare among men. Indeed, it seems to us that she is
a goddess.'

"Vaisampayana continued, 'And while the courtiers, having beheld Krishna
(under such circumstances), were applauding her thus, Yudhishthira's
forehead, from ire, became covered with sweat. And that bull of the Kuru
race then addressed that princess, his beloved spouse, saying, 'Stay not
here, O Sairindhri; but retire to the apartments of Sudeshna. The wives
of heroes bear affliction for the sake of their husbands, and undergoing
toil in ministering unto their lords, they at last attain to region where
their husbands may go. Thy Gandharva husbands, effulgent as the sun, do
not, I imagine, consider this as an occasion for manifesting their wrath,
inasmuch as they do not rush to thy aid. O Sairindhri, thou art ignorant
of the timeliness of things, and it is for this that thou weepest as an
actress, besides interrupting the play of dice in Matsya's court. Retire,
O Sairindhri; the Gandharvas will do what is agreeable to thee. And they
will surely display thy woe and take the life of him that hath wronged
thee.' Hearing these words the Sairindhri replied, 'They of whom I am the
wedded wife are, I ween, extremely kind. And as the eldest of them all is
addicted to dice, they are liable to be oppressed by all.'

"Vaisampayana continued, 'And having said this, the fair-hipped Krishna
with dishevelled hair and eyes red in anger, ran towards the apartments
of Sudhesna. And in consequence of having wept long her face looked
beautiful like the lunar disc in the firmament, emerged from the clouds.
And beholding her in that condition, Sudeshna asked, 'Who, O beauteous
lady, hath insulted thee? Why, O amiable damsel, dost thou weep? Who,
gentle one, hath done thee wrong? Whence is this thy grief?' Thus
addressed, Draupadi said, 'As I went to bring wine for thee, Kichaka
struck me in the court in the very presence of the king, as if in the
midst of a solitary wood.' Hearing this, Sudeshna said, 'O thou of
tresses ending in beautiful curls, as Kichaka, maddened by lust hath
insulted thee that art incapable of being possessed by him, I shall cause
him to be slain if thou wishest it.' Thereupon Draupadi answered, 'Even
others will slay him,--even they whom he hath wronged, I think it is
clear that he will have to go to the abode of Yama this very day!'"



SECTION XVII

"Vaisampayana said, 'Thus insulted by the Suta's son, that illustrious
princess, the beautiful Krishna, eagerly wishing for the destruction of
Virata's general, went to her quarters. And Drupada's daughter of dark
hue and slender waist then performed her ablutions. And washing her body
and cloths with water Krishna began to ponder weepingly on the means of
dispelling her grief. And she reflected, saying, 'What am I to do?
Whither shall I go? How can my purpose be effected?' And while she was
thinking thus, she remembered Bhima and said to herself, 'There is none
else, save Bhima, that can today accomplish the purpose on which my heart
is set!' And afflicted with great grief, the large-eyed and intelligent
Krishna possessed of powerful protectors then rose up at night, and
leaving her bed speedily proceeded towards the quarters of Bhimasena,
desirous of beholding her lord. And possessed of great intelligence, the
daughter of Drupada entered her husband's quarters, saying, 'How canst
thou sleep while that wretched commander of Virata's forces, who is my
foe, yet liveth, having perpetrated today that (foul act)?'

"Vaisampayana continued, 'Then the chamber where Bhima slept, breathing
hard like a lion, being filled with the beauty of Drupada's daughter and
of the high-souled Bhima, blazed forth in splendour. And Krishna of sweet
smiles, finding Bhimasena in the cooking apartments, approached him with
the eagerness of a three-year old cow brought up in the woods,
approaching a powerful bull, in her first season, or of a she-crane
living by the water-side approaching her mate in the pairing season. And
the Princess of Panchala then embraced the second son of Pandu, even as a
creeper embraces a huge and mighty Sala on the banks of the Gomati. And
embracing him with her arms, Krishna of faultless features awaked him as
a lioness awaketh a sleeping lion in a trackless forest. And embracing
Bhimasena even as a she-elephant embraceth her mighty mate, the faultless
Panchali addressed him in voice sweet as the sound of a stringed
instrument emitting Gandhara note. And she said, 'Arise, arise! Why dost
thou, O Bhimasena, lie down as one dead? Surely, he that is not dead,
never suffereth a wicked wretch that hath disgraced his wife, to live.'
And awakened by the princess, Bhima of mighty arms, then rose up, and sat
upon his couch overlaid with a rich bed. And he of the Kuru race then
addressed the princess--his beloved wife, saying, 'For what purpose hast
thou come hither in such a hurry? Thy colour is gone and thou lookest
lean and pale. Tell me everything in detail. I must know the truth.
Whether it be pleasurable or painful, agreeable, or disagreeable, tell me
all. Having heard everything, I shall apply the remedy. I alone, O
Krishna, am entitled to thy confidence in all things, for it is I who
deliver thee from perils again and again! Tell me quickly what is thy
wish, and what is the purpose that is in thy view, and return thou to thy
bed before others awake.'"



SECTION XVIII

"Draupadi said, 'What grief hath she not who hath Yudhishthira for her
husband? Knowing all my griefs, why dost thou ask me? The Pratikamin
dragged me to the court in the midst of an assembly of courtiers, calling
me a slave. That grief, O Bharata, consumeth me. What other princess,
save Draupadi, would live having suffered such intense misery? Who else,
save myself, could bear such second insult as the wicked Saindhava
offered me while residing in the forest? Who else of my position, save
myself, could live, having been kicked by Kichaka in the very sight of
the wicked king of the Matsyas? Of what value is life, O Bharata, when
thou, O son of Kunti, dost not think me miserable, although I am
afflicted with such woes? That vile and wicked wretch, O Bharata, known
by the name of Kichaka, who is the brother-in-law of king Virata and the
commander of his forces, every day, O tiger among men, addresses me who
am residing in the palace as a Sairindhri, saying, 'Do thou become my
wife.'--Thus solicited, O slayer of foes, by that wretch deserving to be
slain, my heart is bursting like a fruit ripened in season. Censure thou
that elder brother of thine addicted to execrable dice, through whose act
alone I have been afflicted with such woe. Who else, save him that is a
desperate gambler, would play, giving up kingdom and everything including
even myself, in order to lead a life in the woods? If he had gambled
morning and evening for many years together, staking nishkas by thousand
and other kinds of substantial wealth, still his silver, and gold, and
robes, and vehicles, and teams, and goats, and sheep, and multitudes of
steeds and mares and mules would not have sustained any diminution. But
now deprived of prosperity by the rivalry of dice, he sits dumb like a
fool, reflecting on his own misdeeds. Alas, he who, while sojourning, was
followed by ten thousand elephants adorned with golden garlands now
supports himself by casting dice. That Yudhishthira who at Indraprastha
was adored by kings of incomparable prowess by hundreds of thousands,
that mighty monarch in whose kitchen a hundred thousand maid-servants,
plate in hand, used every day to feed numerous guests day and night, that
best of liberal men, who gave (every day) a thousand nishkas, alas, even
he overwhelmed with woe in consequence of gambling which is the root of
all evil, now supporteth himself by casting dice. Bards and encomiasts by
thousands decked with ear-rings set with brilliant gems, and gifted with
melodious voice, used to pay him homage morning and evening. Alas, that
Yudhishthira, who was daily waited upon by a thousand sages of ascetic
merit, versed in the Vedas and having every desire gratified, as his
courtiers,--that Yudhishthira who maintained eighty-eight thousands of
domestic Snatakas with thirty maid-servants assigned unto each, as also
ten thousand yatis not accepting anything in gift and with vital seed
drawn up,--alas, even that mighty king now liveth in such guise. That
Yudhishthira who is without malice, who is full of kindness, and who
giveth every creature his due, who hath all these excellent attributes,
alas--even he now liveth in such guise. Possessed of firmness and
unbaffled prowess, with heart disposed to give every creature his due,
king Yudhishthira, moved by compassion, constantly maintained in his
kingdom the blind, the old, the helpless, the parentless and all others
in his dominions in such distress. Alas, that Yudhishthira becoming a
dependant and a servant of Matsya, a caster of dice in his court, now
calls himself Kanka. He unto whom while residing at Indraprastha, all the
rulers of earth used to pay timely tribute,--alas, even he now begs for
subsistence at another's hands. He to whom the kings of the earth were in
subjection,--alas, even that king having lost his liberty, liveth in
subjection to others. Having dazzled the entire earth like the sun by his
energy, that Yudhishthira, alas, is now a courtier of king Virata. O
Pandu's son, that Pandava who was respectfully waited upon in court by
kings and sages, behold him now waiting upon another. Alas, beholding
Yudhishthira a courtier sitting beside another and breathing adulatory
speeches to the other, who can help being afflicted with grief? And
beholding the highly wise and virtuous Yudhishthira, undeserving as he is
of serving others, actually serving another for sustenance, who can help
being afflicted with grief? And, O hero, that Bharata who was worshipped
in court by the entire earth, do thou now behold him worshipping another.
Why then, O Bharata, dost thou not regard me as one afflicted with
diverse miseries, like one forlorn and immersed in a sea of sorrow?'"



SECTION XIX

"Draupadi said, 'This O Bharata, that I am going to tell thee is another
great grief of mine. Thou shouldst not blame me, for I tell thee this
from sadness of heart. Who is there whose grief is not enhanced at sight
of thee, O bull of the Bharata race, engaged in the ignoble office of a
cook, so entirely beneath thee and calling thyself as one of Vallava
caste? What can be sadder than this, that people should know thee as
Virata's cook, Vallava by name, and therefore one that is sunk in
servitude? Alas, when thy work of the kitchen is over, thou humbly
sittest beside Virata, calling thyself as Vallava the cook, then
despondency seizeth my heart. When the king of kings in joy maketh thee
fight with elephants, and the women of the inner apartments (of the
palace) laugh all the while, then I am sorely distressed. When thou
fightest in the inner apartments with lions, tigers, and buffaloes, the
princess Kaikeyi looking on, then I almost swoon away. And when Kaikeyi
and those maidservants, leaving their seats, come to assist me and find
that instead of suffering any injury in limbs mine is only a swoon, the
princess speaks unto her women, saying, 'Surely, it is from affection and
the duty begot of intercourse that this lady of sweet smiles grieveth for
the exceedingly powerful cook when he fights with the beasts. Sairindhri
is possessed of great beauty and Vallava also is eminently handsome. The
heart of woman is hard to know, and they, I fancy, are deserving of each
other. It is, therefore, likely that the Sairindhri invariably weepeth
(at such times) on account of her connection with her lover. And then,
they both have entered this royal family at the same time. And speaking
such words she always upbraideth me. And beholding me wroth at this, she
suspects me to be attached to thee.' When she speaketh thus, great is the
grief that I feel. Indeed, on beholding thee, O Bhima of terrible
prowess, afflicted with such calamity, sunk as I already am in grief on
account of Yudhishthira. I do not desire to live. That youth who on a
single car had vanquished all celestials and men, is now, alas, the
dancing master of king Virata's daughter. That Pritha's son of
immeasurable soul, who had gratified Agni in the forest of Khandava, is
now living in the inner apartments (of a palace) like fire hid in a well.
Alas, the bull among men, Dhananjaya, who was ever the terror of foes, is
now living in a guise that is despaired by all. Alas, he whose mace-like
arms have been cicatrized in consequence of the strokes of his
bow-string, alas that Dhananjaya is passing the days in grief covering
his wrists with bracelets of conchs. Alas, that Dhananjaya the twang of
whose bow-string and the sound of whose leathern fences made every foe
tremble, now entertains only gladdened women with his songs. Oh, that
Dhananjaya whose head was formerly decked with a diadem of solar
splendour, is now wearing braids ending in unsightly curls. O Bhima,
beholding that terrible bowman, Arjuna, now wearing braids and in the
midst of women, my heart is stricken with woe. That high-souled hero who
is master of all the celestial weapons, and who is the repository of all
the sciences, now weareth ear-rings (like one of the fair sex). That
youth whom kings of incomparable prowess could not overpower in fight,
even as the waters of the mighty ocean cannot overleap the continents, is
now the dancing-master of king Virata's daughters and waits upon them in
disguise. O Bhima, that Arjuna the clatter of whose car-wheels caused the
entire earth with her mountains and forests, her mobile and immobile
things to tremble, and whose birth dispelled all the sorrows of Kunti,
that exalted hero, that younger brother of thine, O Bhimasena, now maketh
me weep for him. Beholding him coming towards me, decked in golden
ear-rings and other ornaments, and wearing on the wrists bracelets of
conchs, my heart is afflicted with despondency. And Dhananjaya who hath
not a bowman equal unto him on earth in prowess, now passeth his days in
singing, surrounded by women. Beholding that son of Pritha who in virtue,
heroism and truth, was the most admired in the world, now living in the
guise of a woman, my heart is afflicted with sorrow. When I behold, the
godlike Partha in the music-hall like an elephant with rent temples
surrounded by she-elephants in the midst of females, waiting before
Virata the king of the Matsyas, then I lose all sense of directions.
Surely, my mother-in-law doth not know Dhananjaya to be afflicted with
such extreme distress. Nor doth she know that descendant of the Kuru
race, Ajatasatru, addicted to disastrous dice, to be sunk in misery. O
Bharata, beholding the youngest of you all, Sahadeva, superintending the
kine, in the guise of a cowherd, I grow pale. Always thinking of
Sahadeva's plight, I cannot, O Bhimasena, obtain sleep,--what to speak
you of the rest? I do not know, O mighty-armed one, what sin Sahadeva may
have committed for which that hero of unbaffled prowess suffereth such
misery. O foremost of the Bharatas, beholding that beloved brother of
thine, that bull among men, employed by Matsya in looking after his kine,
I am filled with woe. Seeing that hero of proud disposition gratifying
Virata, by living at the head of his cowherds, attired in robes dyed in
red. I am attacked with fever. My mother-in-law always applauds the
heroic Sahadeva as one possessed of nobility, excellent behaviour, and
rectitude of conduct. Ardently attached to her sons, the weeping Kunti
stood, embracing Sahadeva while he was about to set out (with us) for the
great forest. And she addressed me saying, "Sahadeva is bashful and
sweet-speeched, and virtuous. He is also my favourite child. Therefore, O
Yajnaseni, tend him in the forest day and night. Delicate and brave,
devoted to the king, and always worshipping his elder brother, do thou, O
Panchali, feed him thyself.' O Pandava, beholding that foremost of
warriors, Sahadeva, engaged in tending kine, and sleeping at night on
calf-skins, how can I bear to live? He again who is crowned with the
three attributes of beauty, arms, and intelligence, is now the
superintendent of Virata's steeds. Behold the change brought on by time.
Granthika (Nakula), at sight of whom hostile hosts fled from the field of
battle, now traineth horses in the presence of the king, driving them
with the speed. Alas, I now see that handsome youth wait upon the
gorgeously decked and excellent Virata, the king of the Matsyas, and
display horses before him. O son of Pritha, afflicted as I am with all
these hundred kinds of misery on account of Yudhishthira, why dost thou,
O chastiser of foes, yet deem me happy? Listen now to me, O son of Kunti,
as I tell thee of other woes far surpassing these. What can be sadder to
me than miseries so various as these should emaciate me while ye are
alive.'"



SECTION XX

"Draupadi said, 'Alas, on account of that desperate gambler, I am now
under Sudeshna's command, living in the palace in the guise of a
Sairindhri. And, O chastiser of foes, behold the plight of poignant woe
which I, a princess, am now in. I am living in expectation of the close
of this stated period. [14] The extreme of misery, therefore, is mine.
Success of purpose, victory, and defeat, as regards mortals, are
transitory. It is in this belief that I am living in expectation of the
return of prosperity to my husbands. Prosperity and adversity revolve
like a wheel. It is in this belief that I am living in expectation of the
return of prosperity to my husbands. That cause which bringeth on
victory, may bring defeat as well. I live in this hope. Why dost thou
not, O Bhimasena, regard me as one dead? I have heard that persons that
give may beg: that they who slay may be slain; and that they who
over-throw others may themselves be overthrown by foes. Nothing is
difficult for Destiny and none can over-ride Destiny. It is for this that
I am awaiting the return of favourable fortune. As a tank once dried, is
filled up once again, so hoping for a change for the better, I await the
return of prosperity. When one's business that hath been well-provided
for is seen to be frustrated, a truly wise person should never strive for
bringing back good fortune. Plunged as I am an sorrow, asked or unasked
by thee to explain the purpose of these words spoken by me, I shall tell
thee everything. Queen of the sons of Pandu and daughter of Drupada, who
else, save myself, would wish to live, having fallen into such a plight?
O represser of foes, the misery, therefore, that hath overtaken me, hath
really humiliated the entire Kuru race, the Panchalas, and the sons of
Pandu. Surrounded by numerous brothers and father-in-law and sons, what
other woman having such cause for joy, save myself, would be afflicted
with such woe? Surely, I must, in my childhood, have committed act highly
offensive to Dhatri through whose displeasure, O bull of the Bharata
race, I have been visited with such consequences. Mark, O son of Pandu,
the pallour that hath come over my complexion which not even a life in
the woods fraught as it was with extreme misery, could bring about. Thou,
O Pritha's son, knowest what happiness, O Bhima, was formerly mine. Even,
I, who was such have now sunk into servitude. Sorely distressed, I can
find no rest. That the mighty-armed and terrible bowman, Dhananjaya the
son of Pritha, should now live like a fire that hath been put out, maketh
me think of all this as attributable to Destiny. Surely, O son of Pritha,
it is impossible for men to understand the destinies of creatures (in
this world). I, therefore, think this downfall of yours as something that
could not be averted by forethought. Alas, she who hath you all, that
resemble Indra himself to attend to her comforts--even she, so chaste and
exalted, hath now to attend to the comforts of others, that are to her
far inferior in rank. Behold, O Pandava, my plight. It is what I do not
deserve. You are alive, yet behold this inversion of order that time hath
brought. She who had the whole Earth to the verge of the sea under her
control, is now under the control of Sudeshna and living in fear of her.
She who had dependants to walk both before and behind her, alas, now
herself walketh before and behind Sudeshna. This, O Kaunteya, is another
grief of mine that is intolerable. O, listen to it. She who had never,
save for Kunti, pounded unguents even for her own use, now, good betide
thee, poundeth sandal (for others). O Kaunteya, behold these hands of
mine which were not so before. Saying this she showed him her hands
marked with corns. And she continued, she who had never feared Kunti
herself nor thee and thy brothers, now standeth in fear before Virata as
a slave, anxious of what that king of kings may say unto her regarding
the proper preparation of the unguents, for Matsya liketh not sandal
pounded by others.'

"Vaisampayana continued, 'Relating her woes thus, O Bharata, unto
Bhimasena, Krishna began to weep silently, casting her eyes on Bhima. And
then, with words choked in tears, and sighing repeatedly, she addressed
Bhima in these words, powerfully stirring his heart, 'Signal, O Bhima,
must have been my offence of old unto the gods, for, unfortunate as I am.
I am yet alive, when, O Pandava, I should die.'

"Vaisampayana continued, 'Then that slayer of hostile heroes, Vrikodara,
covering his face with those delicate hands of his wife marked with
corns, began to weep. And that mighty son of Kunti, holding the hands of
Draupadi in his, shed copious tears. And afflicted with great woe, he
spoke these words.'"



SECTION XXI

"Bhima said, 'Fie on the might of my arms and fie on the Gandiva of
Falguni, inasmuch as thy hands, red before, now become covered with
corns. I would have caused a carnage in Virata's court but for the fact
that Kunti's son eyed me (by way of forbidding it), or like a mighty
elephant. I would, without ado, have crushed the head of Kichaka
intoxicated with the pride of sovereignty. When, O Krishna, I beheld thee
kicked by Kichaka, I conceived at that instant a wholesale slaughter of
the Matsyas. Yudhishthira, however, forbade me by a glance, and, O
beauteous lady, understanding his intention I have kept quiet. That we
have been deprived of our kingdom, that I have not yet slain the Kurus,
that I have not yet taken the heads of Suyodhana and Karna, and Suvala's
son Sakuni, and the wicked Duhsasana, these acts and omissions, O lady,
are consuming every limb of mine. The thought of those abides in my heart
like a javelin implanted in it. O thou of graceful hips, do not sacrifice
virtue, and, O noble-hearted lady, subdue thy wrath. If king Yudhishthira
hear from thee such rebukes, he will surely put an end to his life. If
also Dhananjaya and the twins hear thee speak thus, even they will
renounce life. And if these, O slender-waisted maiden, give up life. I
also shall not be able to bear my own. In olden days Sarjati's daughter,
the beautiful Sukanya, followed into the forest Chyavana of Bhrigu's
race, whose mind was under complete control, and over whom, while engaged
in ascetic meditation, the ants had built a hill. Thou mayst have heard
that Indrasena also who in beauty was like unto Narayani herself,
followed her husband aged a thousand years. Thou mayst have heard that
Janaka's daughter Sita, the princess of Videha, followed her lord while
living in dense woods. And that lady of graceful hips, Rama's beloved
wife, afflicted with calamities and persecuted by the Rakshasas, at
length regained the company of Rama. Lopamudra also, O timid one, endued
with youth and beauty, followed Agastya, renouncing all the objects of
enjoyment unattainable by men. And the intelligent and faultless Savitri
also followed the heroic Satyavan, the son of Dyumatsena, alone into the
world of Yama. Even like these chaste and beautiful ladies that I have
named, thou, O blessed girl, bloomest with every virtue. Do thou spend a
short while more that is measured by even a half month. And when the
thirteenth year is complete, thou wilt (again) become the Queen regnant
of a king.' Hearing these words, Draupadi said, 'Unable, O Bhima, to bear
my griefs, it is from grief alone that I have shed these tears. I do not
censure Yudhishthira. Nor is there any use in dwelling on the past. O
Bhima of mighty strength, come quickly forward to the work of the hour. O
Bhima, Kaikeyi, jealous of my beauty, always pains me by her endeavours
to prevent the king from taking a fancy to me. And understanding this
disposition of hers, the wicked-souled Kichaka of immoral ways constantly
solicits me himself. Angry with him for this, but then suppressing my
wrath I answer that wretch deprived of sense by lust, saying, 'O Kichaka,
protect thyself. I am the beloved queen and wife of five Gandharvas.
Those heroes in wrath will slay thee that art so rash.' Thus addressed,
Kichaka of wicked soul replied unto me, saying, 'I have not the least
fear of the Gandharvas, O Sairindhri of sweet smiles. I will slay hundred
thousand Gandharvas, encountering them in battle. Therefore, O timid one,
do thou consent.' Hearing all this, I again addressed the lust-afflicted
Suta, saying, 'Thou art no match for those illustrious Gandharvas. Of
respectable percentage and good disposition, I ever adhere to virtue and
never wish for the death of any one. It is for this that thou I vest, O
Kichaka!' At this, that wight of wicked soul burst out into a loud
laughter. And it came to pass that Kaikeyi previously urged by Kichaka,
and moved by affection for her brother, and desirous of doing him a good
turn, despatched me to him, saying 'Do thou, O Sairindhri, fetch wine
from Kichaka's quarter's!' On beholding me the Suta's son at first
addressed me in sweet words, and when that failed, he became exceedingly
enraged, and intended to use violence. Understanding the purpose of the
wicked Kichaka, I speedily rushed towards the place where the king was.
Felling me on the ground the wretch then kicked me in the very presence
of the king himself and before the eyes of Kanka and many others,
including charioteers, and royal favourites, and elephant-riders, and
citizens. I rebuked the king and Kanka again and again. The king,
however, neither prevented Kichaka, nor inflicted any chastisement on
him. The principal ally of king Virata in war, the cruel Kichaka reft of
virtue is loved by both the king and the queen. O exalted one, brave,
proud, sinful, adulterous, and engrossed in all objects of enjoyment, he
earneth immense wealth (from the king), and robs the possessions of
others even if they cry in distress. And he never walketh in the path of
virtue, nor doth he any virtuous act. Of wicked soul, and vicious
disposition, haughty and villainous, and always afflicted by the shafts
of Kama, though repulsed repeatedly, if he sees me again, he will outrage
me. I shall then surely renounce my life. Although striving to acquire
virtue (on my death) your highly meritorious acts will come to naught. Ye
that are now obeying your pledge, ye will lose your wife. By protecting,
one's wife one's offspring are protected, and by protecting one's
offspring, one's own self is protected. And it is because one begets
one's own self in one's wife that the wife is called Jaya [15] by the
wise. The husband also should be protected by the wife, thinking,--How
else will he take his birth in my womb?--I have heard it from Brahmanas
expounding the duties of the several orders that a Kshatriya hath no
other duty than subduing enemies. Alas, Kichaka kicked me in the very
presence of Yudhishthira the Just, and also of thyself, O Bhimasena of
mighty strength. It was thou, O Bhima, that didst deliver me from the
terrible Jatasura. It was thou also that with thy brothers didst vanquish
Jayadratha. Do thou now slay this wretch also who hath insulted me.
Presuming upon his being a favourite of the king, Kichaka, O Bharata,
hath enhanced my woe. Do thou, therefore, smash this lustful wight even
like an earthen pot dashed upon a stone. If, O Bharata, tomorrow's sun
sheds his rays upon him who is the source of many griefs of mine, I
shall, surely, mixing poison (with some drink), drink it up,--for I never
shall yield to Kichaka. Far better it were, O Bhima, that I should die
before thee.'

"Vaisampayana Continued, 'Having said this, Krishna, hiding her face in
Bhima's breast began to weep. And Bhima, embracing her, consoled her to
the best of his power. And having abundantly consoled that
slender-waisted daughter of Drupada by means of words fraught with grave
reason and sense, he wiped with his hands her face flooded with tears.
And thinking of Kichaka and licking with his tongue the corners of his
mouth, Bhima, filled with wrath thus spake to that distressed lady.'"



SECTION XXII

"Bhima said, 'I will, O timid one, do even as thou sayest. I will
presently slay Kichaka with all his friends. O Yajnaseni of sweet smiles,
tomorrow evening, renouncing sorrow and grief, manage to have a meeting
with Kichaka. The dancing-hall that the king of the Matsya hath caused to
be erected is used by the girls for dancing during the day. They repair,
however, to their homes at night. There in that hall, is an excellent and
well-placed wooden bed-stead. Even there I will make him see the spirits
of his deceased grandsires. But, O beautiful one, when thou holdest
converse with him, thou must manage it so that others may not espy thee."

"Vaisampayana continued, 'Having thus conversed with others, and shed
tears in grief, they waited for the dawn of that night with painful
impatience. And when the night had passed away, Kichaka, rising in the
morning, went to the palace, and accosted Draupadi saying, 'Throwing thee
down in the court I kicked thee in the presence of the king. Attacked by
mighty self, thou couldst not obtain protection. This Virata is in name
only the king of the Matsyas. Commanding the forces of this realm it is
I, who am the real lord of the Matsyas. Do thou, O timid one, accept me
cheerfully. I shall become thy slave. And, O thou of graceful hips, I
will immediately give thee a hundred nishkas, and engage a hundred male
and a hundred female servants (to tend thee), and will also bestow on
thee cars yoked with she-mules. O timid lady, let our union take place.'
Draupadi replied, 'O Kichaka, know even this is my condition. Neither thy
friends nor thy brothers should know thy union with me. I am a terror of
detection by those illustrious Gandharvas. Promise me this, and I yield
to thee.' Hearing this Kichaka said, 'I will, O thou of graceful hips, do
even as thou sayest. Afflicted by the god of love, I will, O beauteous
damsel, alone repair to thy abode for union with thee, O thou of thighs
round and tapering like the trunks of the plantain,--so that those
Gandharvas, effulgent as the sun, may not come to know of this act of
thine.' Draupadi said, 'Do thou, when it is dark, go to the dancing-hall
erected by the king of the Matsyas where the girls dance during the day,
repairing to their respective homes at night. The Gandharvas do not know
that place. We shall then without doubt, escape all censure.'

"Vaisampayana continued, 'Reflecting on the subject of her conversation
with Kichaka, that half a day seemed to Krishna as long as a whole month.
And the stupid Kichaka also, not knowing that it was Death that had
assumed the form of a Sairindhri, returning home experienced the greatest
delight. And deprived of sense by lust, Kichaka became speedily engaged
in embellishing his person with unguents and garlands and ornaments. And
while he was doing all this, thinking of that damsel of large eyes, the
day seemed to him to be without an end. And the beauty of Kichaka, who
was about to forsake his beauty for ever, seemed to heighten, like the
wick of a burning lamp about to expire. And reposing the fullest
confidence in Draupadi, Kichaka, deprived of his senses by lust and
absorbed in the contemplation of expected meeting, did not even perceive
that the day had departed. Meanwhile, the beautiful Draupadi approaching
her husband Bhima of the Kuru race, stood before him in the kitchen. And
that lady with tresses ending in beautiful curls then spake unto him,
saying, 'O chastiser of foes, even as thou hadst directed, I have given
Kichaka to understand that our meeting will take place in the
dancing-hall. Alone will he come at night to the empty hall. Slay him
there, O thou of mighty arms. Do thou, O son of Kunti, repair to that
dancing-hall, and take the life, O Pandava, of Kichaka, that son of a
Suta intoxicated with vanity. From vanity alone, that son of a Suta
slights the Gandharvas. O best of smiters, lift him up from the earth
even as Krishna had lifted up the Naga (Kaliya) from the Yamuna. O
Pandava, afflicted as I am with grief, wipe thou my tears, and blessed be
thou, protect thy own honour and that of thy race.'

"Bhima said, 'Welcome, O beauteous lady, Except the glad tidings thou
bringest me, I need, O thou of exceeding beauty, no other aid whatever.
The delight that I feel, O thou of great beauty, on hearing from thee
about my coming encounter with Kichaka, is equal to what I felt in
slaying Hidimva. I swear unto thee by Truth, by my brothers, and by
morality, that I will slay Kichaka even as the lord of the celestials
slew Vritra. Whether secretly or openly, I will crush Kichaka, and if the
Matsyas fight for him, then I will slay them too. And slaying Duryodhana
afterwards, I shall win back the earth. Let Yudhishthira, the son of
Kunti, continue to pay homage unto the king of Matsya.' Hearing these
words of Bhima, Draupadi said, 'In order that, O lord, thou mayst not
have to renounce the truth already pledged to me, do thou, O hero, slay
Kichaka in secret.' Bhima assuring her said, 'Even today I shall slay
Kichaka together with his friends unknown to others during the darkness
of the night. I shall, O faultless lady, crush, even as an elephant
crusheth a vela fruit,  [16] the head of the wicked Kichaka who wisheth
for what is unattainable by him!'

"Vaisampayana continued, 'Repairing first to the place of assignation at
night, Bhima sat down, disguising himself. And he waited there in
expectation of Kichaka, like a lion lying in wait for a deer. And
Kichaka, having embellished his person as he chose, came to the
dancing-hall at the appointed time in the hope of meeting Panchali. And
thinking of the assignation, he entered the chamber. And having entered
that hall enveloped in deep gloom, that wretch of wicked soul came upon
Bhima of incomparable prowess, who had come a little before and who was
waiting in a corner. And as an insect approacheth towards a flaming fire,
or a puny animal towards a lion, Kichaka approached Bhima, lying down in
a bed and burning in anger at the thought of the insult offered to
Krishna, as if he were the Suta's Death. And having approached Bhima,
Kichaka possessed by lust, and his heart and soul filled with ecstacy
smilingly said, 'O thou of pencilled eye-brows, to thee I have already
given many and various kinds of wealth from the stores earned by me, as
well as hundred maids and many fine robes, and also a mansion with an
inner apartment adorned with beauteous and lovely and youthful maid
servants and embellished by every kind of sports and amusements And
having set all those apart for thee, I have speedily come hither. And all
on a sudden, women have begun to praise me, saying, 'There is not in this
world any other person like unto thee in beauty and dress!' Hearing this,
Bhima said, 'It is well that thou art handsome, and it is well thou
praisest thyself. I think, however, that thou hadst never before this
such pleasurable touch! Thou hast an acute touch, and knowest the ways of
gallantry. Skilled in the art of love-making, thou art a favourite with
women. There is none like thee in this world!'

"Vaisampayana continued, 'Saying this, that son of Kunti, the
mighty-armed Bhima of terrible prowess, suddenly rose up, and laughingly
said, 'Thy sister, O wretch, shall today behold thee dragged by me to the
ground, like a mighty elephant, huge as a mountain, dragged to the ground
by a lion. Thyself slain Sairindhri will live in peace, and we, her
husbands, will also live in peace.' Saying this, the mighty Bhima seized
Kichaka by the hairs of his head, which were adorned with garlands. And
thus seized with force by the hair, that foremost of mighty persons,
Kichaka, quickly freed his hair and grasped the arms of Bhima. And then
between those lions among men, fired with wrath, between that chief of
the Kichaka clan, and that best of men, there ensued a hand-to-hand
encounter, like that between two powerful elephants for a female elephant
in the season of spring, or like that which happened in days of yore
between those lions among monkeys, the brothers Vali and Sugriva. And
both equally infuriate and both eager for victory, both those combatants
raised their arms resembling snakes furnished with five hoods, and
attacked each other with their nails and teeth, wrought up to frenzy of
wrath. Impetuously assailed by the powerful Kichaka in that encounter,
the resolute Bhima did not waver a single step. And locked in each
other's embraces and dragging each other, they fought on like two mighty
bulls. And having nails and teeth for their weapons, the encounter
between them was fierce and terrible like that of two furious tigers. And
felling each other in fury, they encountered each other like a couple of
elephants with rent temples. And the mighty Bhima then seized Kichaka,
and Kichaka, that foremost of strong persons threw Bhima down with
violence. And as those mighty combatants fought on, the crash of their
arms produced a loud noise that resembled the clatter of splitting
bamboos. Then Vrikodara throwing Kichaka down by main force within the
room, began to toss him about furiously even as a hurricane tosseth a
tree. And attacked thus in battle by the powerful Bhima, Kichaka grew
weak and began to tremble. For all that, however, he tugged at the
Pandava to the best of his power. And attacking Bhima, and making him
wave a little, the mighty Kichaka struck him with his knees and brought
him down to the ground. And overthrown by the powerful Kichaka, Bhima
quickly rose up like Yama himself with mace in hand. And thus that
powerful Suta and the Pandava, intoxicated with strength and challenging
each other, grappled with each other at midnight in that solitary place.
And as they roared at each other in wrath, that excellent and strong
edifice began to shake every moment. And slapped on the chest by the
mighty Bhima, Kichaka fired with wrath moved not a single pace. And
bearing for a moment only that onslaught incapable of being born on
earth, the Suta, overpowered by Bhima's might, became enfeebled. And
seeing him waning weak, Bhima endued with great strength forcibly drew
Kichaka towards his breast, and began to press hard. And breathing hard
again and again in wrath, that best of victors, Vrikodara, forcibly
seized Kichaka by the hair. And having seized Kichaka, the mighty 'Bhima
began to roar like a hungry tiger that hath killed a large animal. And
finding him exceedingly exhausted, Vrikodara bound him fast with his
arms, as one binds a beast with a cord. And then Bhima began for a long
while, to whirl the senseless Kichaka, who began to roar frightfully like
a broken trumpet. [17] And in order to pacify Krishna's wrath Vrikodara
grasped Kichaka's throat with his arms and began to squeeze it. And
assailing with his knees the waist of that worst of the Kichakas, all the
limbs of whose body had been broken into fragments and whose eye-lids
were closed, Vrikodara slew him, as one would slay a beast. And beholding
Kichaka entirely motionless, the son of Pandu began to roll him about on
the ground. And Bhima then said, 'Slaying this wretch who intended to
violate our wife,--this thorn in the side of Sairindhri, I am freed from
the debt I owed to my brothers, and have attained perfect peace.' And
having said this, that foremost of men, with eyes red in wrath,
relinquished his hold of Kichaka, whose dress and ornaments had been
thrown off his person, whose eyes were rolling, and whose body was yet
trembling. And that foremost of mighty persons, squeezing his own hands,
and biting his lips in rage, again attacked his adversary and thrust his
arms and legs and neck and head into his body like the wielder of the
Pinaka reducing into shapeless mass the deer, which form sacrifice had
assumed in order to escape his ire. And having; crushed all his limbs,
and reduced him into a ball of flesh, the mighty Bhimasena showed him
unto Krishna. And endued with mighty energy that hero then addressed
Draupadi, that foremost of all women, saying, 'Come princess of Panchala,
and see what hath become of that lustful wretch!' And saying this, Bhima
of terrible prowess began to press with his feet the body of that wicked
wight. And lighting a torch then and showing Draupadi the body of
Kichaka, that hero addressed her, saying, 'O thou of tresses ending in
beautiful curls, those that solicit thee, endued as thou art with an
excellent disposition and every virtue, will be slain by me even as this
Kichaka hath been, O timid one.' And having accomplished that difficult
task so highly agreeable to Krishna--having indeed slain Kichaka and
thereby pacified his wrath, Bhima bade farewell to Krishna, the daughter
of Drupada, and quickly went back to the kitchen. And Draupadi also, that
best of women, having caused Kichaka to be slain had her grief removed
and experienced the greatest delight. And addressing the keepers of the
dancing-hall, she said, 'Come ye and behold Kichaka who had violated
after other people's wives lieth down here, slain by my Gandharva
husbands.' And hearing these words the guards of the dancing hall soon
came by thousands to that spot, torches in hand. And repairing to that
room, they beheld the lifeless Kichaka thrown on the ground, drenched
with blood. And beholding him without arms and legs, they were filled
with grief. And as they gazed at Kichaka, they were struck with
amazement. And seeing that superhuman act, viz., the overthrow of
Kichaka, they said, 'Where is his neck, and where are his legs?' And
beholding him in this plight they all concluded that he had been killed
by a Gandharva.'"



SECTION XXII

"Vaisampayana said, 'Then all the relatives of Kichaka, arriving at that
place, beheld him there and began to wail aloud, surrounding him on all
sides. And beholding Kichaka with every limb mangled, and lying like a
tortoise dragged to dry ground from the water, all of them were overcome
with exceeding fright, and the bristles of their bodies stood on end. And
seeing him crushed all over by Bhima, like a Danava by Indra, they
proceeded to take him outside, for performing his funeral obsequies. And
then those persons of the Suta clan thus assembled together espied
Krishna of faultless limbs hard by, who stood reclining on a pillar. And
all the Kichakas assembled there, exclaimed, 'Let this unchaste woman be
slain for whom Kichaka hath himself lost his life. Or, without slaying
her here, let us cremate her with him that had lusted after her,--for it
behoveth us to accomplish in every way what is agreeable to that deceased
son of Suta.' And then they addressed Virata, saying, 'It is for her sake
that Kichaka hath lost his life. Let him, therefore, be cremated along
with her. It behoveth thee to grant this permission.' Thus addressed by
them, king Virata, O monarch, knowing fully well the prowess of the Suta
gave his assent to Sairindhri being burnt along with the Suta's son. And
at this, the Kichakas approaching the frightened and stupefied Krishna of
lotus-like eyes, seized her with violence. And binding that damsel of
slender-waist and placing her upon the bier, they set out with great
energy towards the cemetary. And, O king, while thus forcibly carried
towards the cemetary by those sons of the Suta tribe, the blameless and
chaste Krishna living under the protections of her lords, then wailed
aloud for the help of her husbands, saying, 'Oh, let Jaya, and Jayanta,
and Vijaya and Jayatsena, and Jayadvala listen to my words. The Sutas are
taking me away. Let those illustrious Gandharvas endued with speed of
hand, the clatter of whose cars is loud and the twang of whose bowstrings
in the midst of the mighty conflict are heard like the roar of thunder,
listen to my words,--the Sutas are taking me away!'

"Vaisampayana continued, 'Hearing those sorrowful words and lamentations
of Krishna, Bhima, without a moment's reflection started up from his bed
and said, 'I have heard, O Sairindhri the words thou hast spoken. Thou
hast, therefore, O timid lady, no more fear at the hands of the Sutas.

"Vaisampayana continued, 'Having said this, the mighty-armed Bhima
desirous of slaying the Kichakas, began to swell his body. And carefully
changing his attire, he went out of the palace by a wrong egress. And
climbing over a wall by the aid of a tree, he proceeded towards the
cemetary whither the Kichakas had gone. And having leapt over the wall,
and gone out of the excellent city, Bhima impetuously rushed to where the
Sutas were. And, O monarch, proceeding towards the funeral pyre he beheld
a large tree, tall as palmyra-palm, with gigantic shoulders and withered
top. And that slayer of foes grasping with his arms that tree measuring
ten Vyamas, uprooted it, even like an elephant, and placed it upon his
shoulders. And taking up that tree with trunk and branches and measuring
ten Vyamas, that mighty hero rushed towards the Sutas, like Yama himself,
mace in hand. And by the impetus of his rush [18] banians and peepals and
Kinsukas falling down on the earth lay in clusters. And beholding that
Gandharva approach them like a lion in fury, all the Sutas trembling with
fear and greatly distressed, became panic-struck. And they addressed each
other, saying, 'Lo, the powerful Gandharva cometh hither, filled with
rage, and with an upraised tree in hand. Let Sairindhri, therefore, from
whom this danger of ours hath arisen, be set free.' And beholding the
tree that had been uprooted by Bhimasena, they set Draupadi free and ran
breathlessly towards the city And seeing them run away, Bhima, that
mighty son of the Wind-god, despatched, O foremost of kings, by means of
that tree, a hundred and five of them unto the abode of Yama, like the
wielder of the thunderbolt slaying the Danavas. And setting Draupadi free
from her bonds, he then, O king, comforted her. And that mighty-armed and
irrepressible Vrikodara, the son of Pandu, then addressed the distressed
princess of Panchala with face bathed in tears, saying, 'Thus, O timid
one, are they slain that wrong thee without cause. Return, O Krishna, to
the city. Thou hast no longer any fear; I myself will go to the Virata's
kitchen by another route.'

"Vaisampayana continued, 'It was thus, O Bharata, that a hundred and five
of those Kichakas were slain. And their corpses lay on the ground, making
the place look like a great forest overspread with uprooted trees after a
hurricane. Thus fell those hundred and five Kichakas. And including
Virata's general slain before, the slaughtered Sutas numbered one hundred
and six. And beholding that exceedingly wonderful feat, men and women
that assembled together, were filled with astonishment. And the power of
speech, O Bharata, was suspended in every one.'"



SECTION XXIV

"Vaisampayana said, 'And beholding the Sutas slain, the citizens went to
the king, and represented unto him what had happened, saying, 'O king,
those mighty sons of the Sutas have all been slain by the Gandharvas.
Indeed, they lie scattered on the earth like huge peaks of mountains
riven by thunder. Sairindhri also, having been set free, returneth to thy
palace in the city. Alas, O king, if Sairindhri cometh, thy entire
kingdom will be endangered. Sairindhri is endued with great beauty; the
Gandharvas also here exceedingly powerful. Men again, without doubt, are
naturally sexual. Devise, therefore, O king, without delay, such means
that in consequence of wrongs done to Sairindhri, thy kingdom may not
meet with destruction.' Hearing those words of theirs, Virata, that lord
of hosts, said unto them, 'Do ye perform the last rites of the Sutas. Let
all the Kichakas be burnt, in one blazing pyre with gems and fragrant
unguents in profusion.' And filled with fear, the king then addressed his
queen Sudeshna, saying, 'When Sairindhri comes back, do thou tell her
these words from me, 'Blessed be thou, O fair-faced Sairindhri. Go thou
whithersoever thou likest. The king hath been alarmed, O thou of graceful
hips, at the defeat already experienced at the hands of the Gandharvas.
Protected as thou art by the Gandharvas, I dare not personally say all
this to thee. A woman, however, cannot offend, and it is for this that I
tell thee all this through a woman.'

"Vaisampayana continued, 'Thus delivered by Bhimasena after the slaughter
of the Sutas, the intelligent and youthful Krishna relieved from all her
fears, washed her limbs and clothes in water, and proceeded towards the
city, like a doe frightened by a tiger. And beholding her, the citizens,
O king, afflicted with the fear of the Gandharvas fled in all directions.
And some of them went so far as to shut their eyes. And then, O king at
the gate of the kitchen, the princess of Panchala saw Bhimasena staying,
like an infuriate elephant of gigantic proportions. And looking upon him
with wonder-expanded eyes, Draupadi, by means of words intelligible to
them alone, said, 'I bow unto that prince of the Gandharvas, who hath
rescued me.' At these words of her, Bhima said, 'Hearing these words of
hers in obedience to whom those persons were hitherto living in the city,
they will henceforth range here, regarding themselves as freed from the
debt.' [19]

"Vaisampayana continued, 'Then she beheld the mighty-armed Dhananjaya, in
the dancing-hall instructing king Virata's daughters in dancing. And
issuing with Arjuna from the dancing-hall, all those damsels came to
Krishna who had arrived there, and who had been persecuted so sorely, all
innocent though she was. And they said, 'By good luck also it is, O
Sairindhri, that thou hast been delivered from thy dangers. By good luck
it is that thou hast returned safe. And by good luck also it is that
those Sutas have been slain that had wronged thee, innocent though thou
art.' Hearing this, Virhannala said, 'How hast thou, O Sairindhri, been
delivered? And how have those sinful wretches been slain? I wish to learn
all this from thee exactly as it occurred.' Sairindhri replied, 'O
blessed Vrihannala, always passing thy days happily in the apartments of
the girls, what concern hast thou with Sairindhri's fate to say? Thou
hast no grief to bear that Sairindhri hath to bear! It is for this, that
thou askest me thus, distressed as I am in ridicule.' Thereat Vrihannala
said, 'O blessed one, Vrihannala also hath unparalleled sorrows of her
own. She hath become as low as a brute. Thou dost not, O girl, understand
this. I have lived with thee, and thou, too hast lived with us. When,
therefore, thou art afflicted with misery, who is it that will not, O
thou of beautiful hips, feel it? But no one can completely read another's
heart. Therefore it is, O amiable one, that thou knowest not my heart!'

"Vaisampayana continued, 'Then Draupadi, accompanied by those girls
entered the royal abode, desirous of appearing before Sudeshna. And when
she came before the queen, Virata's wife addressed her at the command of
the king, saying, 'Do thou, O Sairindhri, speedily go whithersoever thou
likest. The king, good betide thee, hath been filled with fear at this
discomfiture at the hands of the Gandharvas. Thou art, O thou of graceful
eye-brows, young and unparalleled on earth in beauty. Thou art, besides,
an object of desire with men. The Gandharvas again, are exceedingly
wrathful.' Thereat Sairindhri said, 'O beauteous lady, let the king
suffer me to live here for only thirteen days more. Without doubt, the
Gandharvas also will be highly obliged at this. They will then convey me
hence and do what would be agreeable to Virata. Without doubt, the king,
by doing this, with his friends, will reap great benefit.'"



SECTION XXV

"Vaisampayana said, 'At the slaughter of Kichaka and brothers, people, O
king, thinking of this terrible feat, were filled with surprise. And in
the city and the provinces it was generally bruited about that for
bravery the king's Vallava and Kichaka were both mighty warriors. The
wicked Kichaka, however, had been an oppressor of men and a dishonourer
of other people's wives. And it was for this that wicked of sinful soul
had been slain by the Gandharvas. And it was thus, O king, that people
began to speak, from province to province of the invincible Kichaka, that
slayer of hostile ranks.

'Meanwhile, the spies employed by Dhritarashtra's son, having searched
various villages and towns and kingdoms and done all that they had been
commanded to do and completed their examination, in the manner directed,
of the countries indicated in their orders, returned to Nagarupa,
gratified with at least one thing that they had learnt. [20] And seeing
Dhritarashtra's son king Duryodhana of the Kuru race seated in his court
with Drona and Karna and Kripa, with the high-souled Bhishma, his own
brothers, and those great warriors--the Trigartas, they addressed him,
saying, 'O lord of men, great hath been the care always bestowed by us in
the search after the sons of Pandu in that mighty forest. Searched have
we through the solitary wilderness abounding with deer and other animals
and overgrown with trees and creepers of diverse kind. Searched have we
also in arbours of matted woods and plants and creepers of every species,
but we have failed in discovering that track by which Pritha's son of
irrepressible energy may have gone. Searched have we in these and other
places for their foot-prints. Searched have we closely, O king, on
mountain tops and in inaccessible fastnesses, in various kingdoms and
provinces teeming with people, in encampments and cities. No trace have
yet been found of the sons of Pandu. Good betide thee, O bull among men,
it seems that they have perished without leaving a mark behind. O
foremost of warriors, although we followed in the track of those
warriors, yet, O best of men, we soon lost their footprints and do not
know their present residence. O lord of men, for some time we followed in
the wake of their charioteers. And making our inquiries duly, we truly
ascertained what we desired to know. O slayer of foes, the charioteers
reached Dwaravati without the sons of Pritha among them. O king, neither
the sons of Pandu, nor the chaste Krishna, are in that city of Yadavas. O
bull of the Bharata race, we have not been able to discover either their
track or their present abode. Salutations to thee, they are gone for
good. We are acquainted with the disposition of the sons of Pandu and
know something of the feats achieved by them. It behoveth thee,
therefore, O lord of men, to give us instructions, O monarch, as to what
we should next do in the search after the sons of Pandu. O hero, listen
also to these agreeable words of ours, promising great good to thee. King
Matsya's commander, Kichaka of wicked soul, by whom the Trigartas, O
monarch, were repeatedly vanquished and slain with mighty force, now
lieth low on the ground with all his brothers, slain, O monarch, by
invisible Gandharvas during the hours of darkness, O thou of unfading
glory. Having heard this delightful news about the discomfiture of our
enemies, we have been exceedingly gratified, O Kauravya. Do thou now
ordain what should next be done.'"



SECTION XXVI

(Go-harana Parva)

"Vaisampayana said, 'Having listened to these words of his spies, king
Duryodhana reflected inwardly for some time and then addressed his
courtiers, saying, 'It is difficult to ascertain the course of events
definitely. Discern ye all, therefore, whither the sons of Pandu have
gone, of this thirteenth year which they are to pass undiscovered by us
all, the greater part hath already expired. What remains is by much the
smaller. If, indeed, the sons of Pandu can pass undiscovered what remains
of this year, devoted to the vow of truth as they are, they will then
have fulfilled their pledge. They will then return like mighty elephants
with temporal juice trickling down, or like snakes of virulent poison.
Filled with wrath, they will, without doubt, be inflicters of terrible
chastisement on the Kurus. It behoveth ye, therefore, to make such
efforts without loss of time as may induce the sons of Pandu, acquainted
as they are with the proprieties of time, and staying as they now are in
painful disguise, to re-enter the woods suppressing their rage. Indeed,
adopt ye such means as may remove all causes of quarrel and anxiety from
the kingdom, making it tranquil and foeless and incapable of sustaining a
diminution of territory.' Hearing these words of Duryodhana, Kama said,
'Let other spies, abler and more cunning, and capable of accomplishing
their object, quickly go hence, O Bharata. Let them, well-disguised,
wander through swelling kingdoms and populous provinces, prying into
assemblies of the learned and delightful retreats of provinces. In the
inner apartments of palaces, in shrines and holy spots, in mines and
diverse other regions, the sons of Pandu should be searched after with
well-directed eagerness. Let the sons of Pandu who are living in disguise
be searched after by well-skilled spies in large numbers, devoted to
their work, themselves well-disguised, and all well-acquainted with the
objects of their search. Let the search be made on the banks of rivers,
in holy regions, in villages and towns, in retreats of ascetics, in
delightful mountains and mountain-caves.' When Karna ceased, Duryodhana's
second brother Dussasana, wedded to a sinful disposition, then addressed
his eldest brother and said, 'O monarch, O lord of men, let those spies
only in whom we have confidence, receiving their rewards in advance, once
more go after the search. This and what else hath been said by Karna have
our fullest approval. Let all the spies engage themselves in the search
according to the directions already given. Let these and others engage in
the search from province to province according to approved rules. It is
my belief, however, that the track the Pandavas have followed or their
present abode or occupation will not be discovered. Perhaps, they are
closely concealed; perhaps, they have gone to the other side of the
ocean. Or, perhaps, proud as they are of their strength and Courage, they
have been devoured by wild beasts; or perhaps, having been overtaken by
some unusual danger, they have perished for eternity. Therefore, O prince
of the Kuru race, dispelling all anxieties from thy heart, achieve what
thou wilt, always acting according to thy energy.'"



SECTION XXVII

"Vaisampayana said, "Endued with mighty energy and possessed of great
discernment, Drona then said, 'Persons like the sons of Pandu never
perish nor undergo discomfiture. Brave and skilled in every science,
intelligent and with senses under control, virtuous and grateful and
obedient to the virtuous Yudhishthira, ever following in the wake of
their eldest brother who is conversant with the conclusions of policy and
virtue and profit, who is attached to them as a father, and who strictly
adhereth to virtue and is firm in truth,--persons like them that are thus
devoted to their illustrious and royal brother, who gifted with great
intelligence, never injureth any body and who in his turn himself obeyeth
his younger brothers, never perish in this way. Why, then, should not
(Yudhishthira) the son of Pritha possessing a knowledge of policy, be
able to restore the prosperity of his brothers who are so obedient and
devoted and high-souled? It is for this that they are carefully waiting
for the arrival of their opportunity. Men such as these never perish.
This is what I see by my intellect. Do, therefore, quickly and without
loss of time, what should now be done, after proper reflection. And let
also the abode which the sons of Pandu with souls under control as
regards every purpose of life, are to occupy, be now settled. Heroic and
sinless and possessed of ascetic merit, the Pandavas are difficult to be
discovered (within the period of non-discovery). Intelligent and
possessed of every virtue, devoted to truth and versed in the principles
of policy, endued with purity and holiness, and the embodiment of
immeasurable energy, the son of Pritha is capable of consuming (his foes)
by a glance alone of his eyes. Knowing all this, do what is proper. Let
us, therefore, once more search after them, sending Brahmanas and
Charanas, ascetics crowned with success, and others of this kind who may
have a knowledge of those heroes!'"



SECTION XXVIII

"Vaisampayana said, 'Then that grandsire of the Bharatas, Bhishma the son
of Sutanu, conversant with the Vedas, acquainted with the proprieties of
time and place, and possessing a knowledge of every duty of morality,
after the conclusion of Drona's speech, applauded the words of the
preceptor and spake unto the Bharatas for their benefit these words
consistent with virtue, expressive of his attachment to the virtuous
Yudhishthira, rarely spoken by men that are dishonest, and always meeting
with the approbation of the honest. And the words that Bhishma spake were
thoroughly impartial and worshipped by the wise. And the grandsire of the
Kurus said, 'The words that the regenerate Drona acquainted with the
truth of every affair hath uttered, are approved by me. I have no
hesitation in saying so. Endued with every auspicious mark, observant of
virtuous vows, possessed of Vedic lore, devoted to religious observances,
conversant with various sciences, obedient to the counsels of the aged,
adhering to the vow of truth, acquainted with the proprieties of time,
observant of the pledge they have given (in respect of their exile), pure
in their behaviour, ever adhering to the duties of the Kshatria order,
always obedient to Kesava, high-souled, possessed of great strength, and
ever-bearing the burthens of the wise, those heroic ones can never wither
under misfortune. Aided by their own energy, sons of Pandu who are now
leading a life of concealment in obedience to virtue, will surely never
perish. It is even this that my mind surmiseth. Therefore, O Bharata, I
am for employing the aid of honest counsel in our behaviour towards the
sons of Pandu. It would not be the policy of any wise man to cause them
to be discovered now by means of spies, [21] what we should do unto the
sons of Pandu, I shall say, reflecting with the aid of the intellect.
Know that I shall say nothing from ill will to thee. People like me
should never give such counsels to him that is dishonest, for only
counsels (like those I would give) should be offered unto them that are
honest. Counsels, however, that are evil, should under no circumstances
be offered. He, O child, that is devoted to truth and obedient to the
aged, he, indeed, that is wise, while speaking in the midst of an
assembly, should under all circumstances speak the truth, if the
acquisition of virtue be an object with him. I should, therefore, say
that I think differently from all those people here, in respect of the
abode of Yudhishthira the just in this the thirteenth year of his exile.
The ruler, O child, of the city or the province where king Yudhishthira
resides cannot have any misfortune. Charitable and liberal and humble and
modest must the people be of the country where king Yudhishthira resides.
Agreeable in speech, with passions under control, observant of truth,
cheerful, healthy, pure in conduct, and skilful in work must the people
be of the country where king Yudhishthira resides. The people of the
place, where Yudhishthira is, cannot be envious or malicious, or vain, or
proud, but must all adhere to their respective duties. Indeed, in the
place where Yudhishthira resides, Vedic hymns will be chanted all around,
sacrifices will be performed, the last full libations will always be
poured,  [22] and gifts to Brahmanas will always be in profusion. There
the clouds, without doubt, pour abundant rain, and furnished with good
harvest the country will ever be without fear. There the paddy will not
be without grain, fruits will not be bereft of juice, floral garlands
will not be without fragrance, and the conversation of men will always be
full of agreeable words. There where king Yudhishthira resides, the
breezes will be delicious, the meetings of men will always be friendly,
and cause of fear there will be none. There kine will be plentiful,
without any of them being lean-fleshed or weak, and milk and curds and
butter will all be savoury and nutritious. There where king Yudhishthira
resides, every kind of corn will be full of nutrition and every edible
full of flavour. There where king Yudhishthira resides, the objects of
all the senses, viz.,--taste, touch, smell, and hearing, will be endued
with excellent attributes. There where king Yudhishthira resides, the
sights and scenes will be gladdening. And the regenerate ones of that
place will be virtuous and steady in observing their respective duties.
Indeed, in the country where the sons of Pandu may have taken up their
abode during this thirteenth year of their exile, the people will be
contented and cheerful, pure in conduct and without misery of any kind.
Devoted to gods and guests and the worship of these with their whole
soul, they will be fond of giving away, and filled with great energy,
they will all be observant of eternal virtue. There where king
Yudhishthira resides, the people, eschewing all that is evil, will be
desirous of achieving only what is good. Always observant of sacrifices
and pure vows, and hating untruth in speech, the people of the place
where king Yudhishthira may reside will always be desirous of obtaining
what is good, auspicious and beneficial. There where Yudhishthira
resides, the people will certainly be desirous of achieving what is good,
and their hearts will always incline towards virtue, and their vows being
agreeable they themselves are ever-engaged in the acquisition of
religious merit. O child, that son of Pritha in whom are intelligence and
charity, the highest tranquillity and undoubted forgiveness, modesty and
prosperity, and fame and great energy and a love for all creatures, is
incapable of being found out (now that he hath concealed himself) even by
Brahmanas, let alone ordinary persons. The wise Yudhishthira is living in
close disguise in regions whose characteristics I have described.
Regarding his excellent mode of life, I dare not say anything more.
Reflecting well upon all this, do without loss of time what thou mayst
think to be beneficial, O prince of the Kuru race, if indeed, thou hast
any faith in me.'"



SECTION XXIX

"Vaisampayana said, 'Then Saradwata's son, Kripa said, 'What the aged
Bhishma hath said concerning the Pandavas is reasonable, suited to the
occasion, consistent with virtue and profit, agreeable to the ear,
fraught with sound reason, and worthy of him. Listen also to what I would
say on this subject. It behoveth thee to ascertain the track they have
followed and their abode also by means of spies, [23] and to adopt that
policy which may bring about thy welfare. O child, he that is solicitous
of his welfare should not disregard even an ordinary foe. What shall I
say, then, O child, of the Pandavas who are thorough masters of all
weapons in battle. When, therefore, the time cometh for the reappearance
of the high-souled Pandavas, who, having entered the forest, [24] are now
passing their days in close disguise, thou shouldst ascertain thy
strength both in thy own kingdom and in those of other kings. Without
doubt, the return of the Pandavas is at hand. When their promised term of
exile is over, the illustrious and mighty sons of Pritha, endued with
immeasurable prowess, will come hither bursting with energy. Do thou,
therefore, in order to conclude an advantageous treaty with them, have
recourse to sound policy and address thyself to increase thy forces and
improve the treasury. O child, ascertaining all these, reckon thou thy
own strength in respect of all thy allies weak and strong. [25]
Ascertaining the efficiency, and weakness, and indifference of thy
forces, as also who amongst them are well-affected and who are
disaffected, we should either fight the foe or make treaty with him.
Having recourse to the arts of conciliation, disunion, chastisement,
bribery, presents and fair behaviour, attack thy foes and subdue the weak
by might, and win over thy allies and troops and by soft speeches. When
thou hast (by these means) strengthened thy army and filled thy treasury,
entire success will be thine. When thou hast done all this, thou wilt be
able to fight with powerful enemies that may present themselves, let
alone the sons of Pandu deficient in troops animals of their own. By
adopting all these expedients according to the customs of thy order, thou
wilt, O foremost of men, attain enduring happiness in due time!'"



SECTION XXX

"Vaisampayana said, 'Discomfited before, O monarch, many a time and oft
by Matsya's Suta Kichaka aided by the Matsyas and the Salyas, the mighty
king of the Trigartas, Susarman, who owned innumerable cars, regarding
the opportunity to be a favourable one, then spoke the following words
without losing a moment. And, O monarch, forcibly vanquished along with
his relatives by the mighty Kichaka, king Susarman, eyeing Karna in
askance, spoke these words unto Duryodhana, 'My kingdom hath many a time
been forcibly invaded by the king of the Matsyas. The mighty Kichaka was
that king's generalissimo. Crooked and wrathful and of wicked soul, of
prowess famed over all the world, sinful in deeds and highly cruel, that
wretch, however, hath been slain by the Gandharvas, Kichaka being dead,
king Virata, shorn of pride and his refuge gone, will, I imagine, lose
all courage I think, we ought now to invade that kingdom, if it pleases
thee, O sinless one, as also the illustrious Karna and all the Kauravas.
The accident that hath happened is, I imagine, a favourable one for us.
Let us, therefore, repair to Virata's kingdom abounding in corn. We will
appropriate his gems and other wealth of diverse kinds, and let us go to
share with each other as regards his villages and kingdom. Or, invading
his city by force, let us carry off by thousands his excellent kine of
various species. Uniting, O king, the forces of the Kauravas and the
Trigartas, let us lift his cattle in droves. Or, uniting our forces well,
we will check his power by forcing him to sue for peace. Or, destroying
his entire host, we will bring Matsya under subjection. Having brought
him under subjection by just means, we will live in our kingdom happily,
while thy power also will, without doubt, be enhanced.' Hearing these
words of Susarman, Karna addressed the king, saying, 'Susarman hath
spoken well; the opportunity is favourable and promises to be profitable
to us. Therefore, if it pleases thee, O sinless one, let us, drawing up
our forces in battle array and marshalling them in divisions, speedily
set out. Or, let the expedition be managed as Saradwata's son Kripa, the
preceptor Drona, and the wise and aged grandsire of the Kurus may think.
Consulting with each other, let us, O lord of earth, speedily set out to
attain our end. What business have we with the sons of Pandu, destitute
as they are of wealth, might, and prowess? They have either disappeared
for good or have gone to the abode of Yama? We will, O king, repair
without anxiety to Virata's city, and plunder his cattle and other wealth
of diverse kinds.'

"Vaisampayana continued, 'Accepting these words of Karna, the son of
Surya, king Duryodhana speedily commanded his brother Dussasana, born
immediately after him and always obedient to his wishes, saying,
'Consulting with the elders, array without delay, our forces. We will,
with all the Kauravas go to the appointed place. Let also the mighty
warrior, king Susarman, accompanied by a sufficient force with vehicles
and animals, set out with the Trigartas for the dominions of Matsyas. And
let Susarman proceed first, carefully concealing his intention. Following
in their wake, we will set out the day after in close array, for the
prosperous dominions of king Matsya. Let the Trigartas, however, suddenly
repair to the city of Virata, and coming upon the cowherds, seize that
immense wealth (of kine). We also marching in two divisions, will seize
thousands of excellent kine furnished with auspicious marks.'

"Vaisampayana continued, 'Then, O Lord of earth, those warriors, the
Trigartas, accompanied by their infantry of terrible prowess, marched
towards the south-eastern direction, intending to wage hostilities with
Virata from the desire of seizing his kine. And Susarman set out on the
seventh day of the dark fortnight for seizing the kine. And then, O king,
on the eighth day following of the dark fortnight, the Kauravas also
accompanied by all their troops, began to seize the kine by thousands."



SECTION XXXI

"Vaisampayana said, 'O mighty king, entering into king Virata's service,
and dwelling in disguise in his excellent city, the high-souled Pandavas
of immeasurable prowess, completed the promised period of non-discovery.
And after Kichaka had been slain, that slayer of hostile heroes, the
mighty king Virata began to rest his hopes on the sons of Kunti. And it
was on the expiry of the thirteenth year of their exile, O Bharata, that
Susarman seized Virata's cattle by thousands. And when the cattle had
been seized, the herdsman of Virata came with great speed to the city,
and saw his sovereign, the king of Matsyas, seated on the throne in the
midst of wise councillors, and those bulls among men, the sons of Pandu,
and surrounded by brave warriors decked with ear-rings and bracelets. And
appearing before that enhancer of his dominion--King Virata seated in
court--the herdsman bowed down unto him, and addressed him, saying, 'O
foremost of kings, defeating and humiliating us in battle along with our
friends the Trigartas are seizing thy cattle by hundreds and by
thousands. Do thou, therefore, speedily rescue them. Oh, see that they
are not lost to thee.' Hearing these words, the king arrayed for battle
the Matsya force abounding in cars and elephants and horses and infantry
and standards. And kings and princes speedily put on, each in its proper
place, [26] their shining and beautiful armour worthy of being worn by
heroes. And Virata's beloved brother, Satanika, put on a coat of mail
made of adamantine steel, adorned with burnished gold. And Madirakshya,
next in birth to Satanika, put on a strong coat of mail plated with
gold [27] and capable of resisting every weapon. And the coat of mail that
the king himself of the Matsyas put on was invulnerable and decked with a
hundred suns, a hundred circles, a hundred spots, and a hundred eyes. And
the coat of mail that Suryadatta [28] put on was bright as the sun, plated
with gold, and broad as a hundred lotuses of the fragrant (Kahlara)
species. And the coat of mail that Virata's eldest son, the heroic
Sanksha, put on was impenetrable and made of burnished steel, and decked
with a hundred eyes of gold. And it was thus that those god-like and
mighty warriors by hundreds, furnished with weapons, and eager for
battle, each donned his corselet. And then they yoked unto their
excellent cars of white-hue steeds equipped in mail. And then was
hoisted--Matsya's glorious standard on his excellent car decked with gold
and resembling the sun or the moon in its effulgence. And other Kshatriya
warriors also raised on their respective cars gold-decked standards of
various shapes and devices. And king Matsya then addressed his brother
Satanika born immediately after him, saying, 'Kanka and Vallava and
Tantripala and Damagranthi of great energy will, as it appears to me
fight, without doubt. Give thou unto them cars furnished with banners and
let them case their persons in beautiful coats of mail that should be
both invulnerable and easy to wear. And let them also have weapons.
Bearing such martial forms and possessed of arms resembling the trunk of
mighty elephants, I can never persuade myself that they cannot fight.'
Hearing these words of the king, Satanika, O monarch, immediately ordered
cars for those sons of Pritha, viz., the royal Yudhishthira, and Bhima,
and Nakula, and Sahadeva, and commanded by the king, the charioteers,
with cheerful hearts and keeping loyalty in view, very soon got cars
ready (for the Pandavas). And those repressers of foes then donned those
beautiful coats of mail, invulnerable and easy to wear, that Virata had
ordered for those heroes of spotless fame. And mounted on cars yoked with
good steeds, those smiters of hostile ranks, those foremost of men, the
sons of Pritha, set out with cheerful hearts. Indeed, those mighty
warriors skilled in fight, those bulls of the Kuru race and sons of
Pandu, those four heroic brothers possessed of prowess incapable of being
baffled, mounting on cars decked with gold, together set out, following
Virata's wake. And infuriate elephants of terrible mien, full sixty years
of age, with shapely tusks and rent temples and juice trickling down and
looking (on that account) like cloud pouring rain and mounted by trained
warriors skilled in fight, followed the king like unto moving hills. And
the principal warriors of Matsya who cheerfully followed the king had
eight thousand cars, a thousand elephants and sixty thousand horses. And,
O bull among the Bharatas, that force of Virata, O king, as it marched
forth marking the footprints of the cattle looked exceedingly beautiful.
And on its march that foremost of armies owned by Virata, crowded with
soldiers armed with strong weapons, and abounding in elephants, horses
and cars, looked really splendid.'"



SECTION XXXII

"Vaisampayana said, 'Marching out of the city, those heroic smiters the
Matsyas, arrayed in order of battle, overtook the Trigartas when the sun
had passed the meridian. And both excited to fury and both desirous of
having the king, the mighty Trigartas and the Matsyas, irrepressible in
battle, sent up loud roars. And then the terrible and infuriate elephants
ridden over by the skilful combatants of both sides were urged on with
spiked clubs and hooks. And the encounter, O king, that took place when
the sun was low in the horizon, between the infantry and cavalry and
chariots and elephants of both parties, was like unto that of old between
the gods and the Asuras, terrible and fierce and sufficient for making
one's hair stand on end and calculated to increase the population of
Yama's kingdom. And as the combatants rushed against one another, smiting
and slashing, thick clouds of dust began to rise, so that nothing could
be discovered. And covered with the dust raised by the contending armies,
birds began to drop down on the earth. And the sun himself disappeared
behind the thick cloud of arrows shot, and the firmament looked bright as
if with myriads of the fireflies. And shifting their bows, the staves of
which were decked with gold, from one hand to another, those heroes began
to strike each other down, discharging their arrows right and left. And
cars encountered cars, and foot-soldiers fought with foot-soldiers, and
horse-men with horsemen, and elephants with mighty elephants. And they
furiously encountered one another with swords and axes, bearded darts and
javelins, and iron clubs. And although, O king, those mighty-armed
warriors furiously assailed one another in that conflict, yet neither
party succeeded in prevailing over the other. And severed heads, some
with beautiful noses, some with upper lips deeply gashed, some decked
with ear-rings, and some divided with wounds about the well-trimmed hair
were seen rolling on the ground covered with dust. And soon the field of
battle was overspread with the limbs of Kshatriya warriors, cut off by
means of arrows and lying like trunks of Sala trees. And scattered over
with heads decked in ear-rings, and sandal-besmeared arms looking like
the bodies of snakes, the field of battle became exceedingly beautiful.
And as cars encountered cars, and horsemen encountered horsemen, and
foot-soldiers fought with foot-soldiers, and elephants met with
elephants, the frightful dust soon became drenched with torrents of
blood. And some amongst the combatants began to swoon away, and the
warriors began to fight reckless of consideration of humanity, friendship
and relationship. And both their course and sight obstructed by the
arrowy shower, vultures began to alight on the ground. But although those
strong-armed combatants furiously fought with one another, yet the heroes
of neither party succeeded in routing their antagonists. And Satanika
having slain a full hundred of the enemy and Visalaksha full four
hundred, both those mighty warriors penetrated into the heart of the
great Trigarta host. And having entered into the thick of the Trigarta
host, those famous and mighty heroes began to deprive their antagonists
of their senses by causing a closer conflict to set in--a conflict, in
which the combatants seized one another by the hair and tore one another
with their nails. [29] And eyeing the point where the cars of the
Trigartas had been mustered in strong numbers, those heroes at last
directed their attack towards it. And that foremost of car-warriors, king
Virata also, with Suryadatta in his van and Madiraksha in his rear,
having destroyed in that conflict five hundred cars, eight hundred
horses, and five warriors on great cars, displayed various skilful
manoeuvres on his car on that field of battle. And at last the king came
upon the ruler of the Trigartas mounted on a golden chariot. And those
high-souled and powerful warriors, desirous of fighting, rushed roaring
against each like two bulls in a cow-pen. Then that bull among men,
irrepressible in battle, Susarman, the king of the Trigartas, challenged
Matsya to a single combat on car. Then those warriors excited to fury
rushed against each other on their cars and began to shower their arrows
upon each other like clouds pouring torrents of rain. [30] And enraged
with each other, those fierce warriors, both skilled in weapons, both
wielding swords and darts and maces, then moved about (on the field of
battle) assailing each other with whetted arrows. Then king Virata
pierced Susarman with ten shafts and each of his four horses also with
five shafts. And Susarman also, irresistible in battle and conversant
with fatal weapons, pierced king of Matsya with fifty whetted shafts. And
then, O mighty monarch, in consequence of the dust on the field of
battle, the soldiers of both Susarman and Matsya's king could not
distinguish one another.'"



SECTION XXXIII

"Vaisampayana said, 'Then, O Bharata, when the world was enveloped in
dust and the gloom of night, the warriors of both sides, without breaking
the order of battle, desisted for a while. [31] And then, dispelling the
darkness the moon arose illumining the night and gladdening the hearts of
the Kshatriya warriors. And when everything became visible, the battle
once more began. And it raged on so furiously that the combatants could
not distinguish one another. And then Trigarta's lord, Susarman with his
younger brother, and accompanied by all his cars, rushed towards the king
of Matsya. And descending from their cars, those bulls among Kshatriyas,
the (royal) brothers, mace in hand, rushed furiously towards the cars of
the foe. And the hostile hosts fiercely assailed each other with maces
and swords and scimitars, battle-axes and bearded darts with keen edges
and points of excellent temper. And king Susarman, the lord of the
Trigartas having by his energy oppressed and defeated the whole army of
the Matsyas, impetuously rushed towards Virata himself endued with great
energy. And the two brothers having severally slain Virata's two steeds
and his charioteer, as also those soldiers that protected his rear, took
him captive alive, when deprived of his car. Then afflicting him sorely,
like a lustful man afflicting a defenceless damsel, Susarman placed
Virata on his own car, and speedily rushed out of the field. And when the
powerful Virata, deprived of his car, was taken captive, the Matsyas,
harrassed solely by the Trigartas, began to flee in fear in all
directions. And beholding them panic-stricken, Kunti's son, Yudhishthira,
addressed that subduer of foes, the mighty-armed Bhima, saying, 'The king
of the Matsyas hath been taken by the Trigartas. Do thou, O mighty-armed
one, rescue him, so that he may not fall under the power of the enemy. As
we have lived happily in Virata's city, having every desire of ours
gratified, it behoveth thee, O Bhimasena, to discharge that debt (by
liberating the king).' Thereat Bhimasena replied, 'I will liberate him, O
king, at thy command. Mark the feat I achieve (today) in battling with
the foe, relying solely on the might of my arms. Do thou, O king, stay
aside, along with our brothers and witness my prowess today. Uprooting
this mighty tree of huge trunk looking like a mace, I will rout the
enemy.'

"Vaisampayana continued, 'Beholding Bhima casting his eyes on that tree
like a mad elephant, the heroic king Yudhishthira the just spake unto his
brother, saying, 'Do not, O Bhima, commit such a rash act. Let the tree
stand there. Thou must not achieve such feats in a super-human manner by
means of that tree, for if thou dost, the people, O Bharata, will
recognise thee and say, This is Bhima. Take thou, therefore, some human
weapon such as a bow (and arrows), or a dart, or a sword, or a
battle-axe. And taking therefore, O Bhima, some weapon that is human,
liberate thou the king without giving anybody the means of knowing thee
truly. The twins endued with great strength will defend thy wheels.
Fighting together, O child, liberate the king of the Matsyas!'

"Vaisampayana continued, 'Thus addressed, the mighty Bhimasena endued
with great speed, quickly took up an excellent bow and impetuously shot
from it a shower of arrows, thick as the downpour of a rain-charged
cloud. And Bhima then rushed furiously towards Susarman of terrible
deeds, and assuring Virata with the words--O good king! [32] said unto the
lord of the Trigartas,--Stay! Stay! Seeing Bhima like unto Yama himself
in his rear, saying, Stay! Stay! Do thou witness this mighty feat,--this
combat that is at hand!--the bull among warriors, Susarman, seriously
considered (the situation), and taking up his bow turned back, along with
his brothers. Within the twinkling of an eye, Bhima destroyed those cars
that sought to oppose him. And soon again hundreds of thousands of cars
and elephants and horses and horsemen and brave and fierce bowmen were
overthrown by Bhima in the very sight of Virata. And the hostile infantry
also began to be slaughtered by the illustrious Bhima, mace in hand. And
beholding that terrible onslaught, Susarman, irrepressible in fight,
thought within himself, 'My brother seems to have already succumbed in
the midst of his mighty host. Is my army going to be annihilated?' And
drawing his bow-string to his ear Susarman then turned back and began to
shoot keen-edged shafts incessantly. And seeing the Pandavas return to
the charge on their car, the Matsya warriors of mighty host, urging on
their steeds, shot excellent weapons for grinding the Trigarta soldiers.
And Virata's son also, exceedingly exasperated began to perform
prodigious fears of valour. And Kunti's son Yudhishthira slew a thousand
(of the foe), and Bhima showed the abode of Yama unto seven thousand. And
Nakula sent seven hundred (to their last account) by means of his shafts.
And powerful Sahadeva also, commanded by Yudhishthira, slew three hundred
brave warriors. And having slain such numbers, that fierce and mighty
warrior, Yudhishthira, with weapons upraised, rushed against Susarman.
And rushing impetuously at Susarman, that foremost of car-warriors, king
Yudhishthira, assailed him with vollies of shafts. And Susarman also, in
great rage, quickly pierced Yudhishthira with nine arrows, and each of
his four steeds with four arrows. Then, O king, Kunti's son Bhima of
quick movements, approaching Susarman crushed his steeds. And having
slain also those soldiers that protected his rear, he dragged from the
car his antagonist's charioteer to the ground. And seeing the king of
Trigarta's car without a driver, the defender of his car-wheels, the
famous and brave Madiraksha speedily came to his aid. And thereat,
leaping down from Susarman's car, and securing the latter's mace the
powerful Virata ran in pursuit of him. And though old, he moved on the
field, mace in hand, even like a lusty youth. And beholding Susarman flee
Bhima addressed him, saying, 'Desist, O Prince! This flight of thine is
not proper! With this prowess of thine, how couldst thou wish to carry
off the cattle by force? How also, forsaking thy follower, dost thou
droop so amidst foes? Thus addressed by Pritha's son, the mighty
Susarman, that lord of countless cars saying unto Bhima, Stay!
Stay!--suddenly turned round and rushed at him. Then Bhima, the son of
Pandu, leaping down from his car, as he alone could do, [33] rushed
forward with great coolness, desirous of taking Susarman's life. And
desirous of seizing Trigarta's king advancing towards him, the mighty
Bhimasena rushed impetuously towards him, even like a lion rushing at a
small deer. And advancing impetuously, the mighty-armed Bhima seized
Susarman by the hair, and lifting him up in wrath, dashed him down on the
ground. And as he lay crying in agony, the mighty-armed Bhima kicked him
at the head, and placing his knee on his breast dealt him severe blows.
And sorely afflicted with that kicking, the king of Trigartas became
senseless. And when the king of the Trigartas deprived of his car, had
been seized thus, the whole Trigarta army stricken with panic, broke and
fled in all directions, and the mighty sons of Pandu, endued with modesty
and observant of vows and relying on the might of their own arms, after
having vanquished Susarman, and rescued the kine as well as other kinds
of wealth and having thus dispelled Virata's anxiety, stood together
before that monarch. And Bhimasena then said, 'This wretch given to
wicked deeds doth not deserve to escape me with life. But what can I do?
The king is so lenient!' And then taking Susarman by the neck as he was
lying on the ground insensible and covered with dust, and binding him
fast, Pritha's son Vrikodara placed him on his car, and went to where
Yudhishthira was staying in the midst of the field. And Bhima then showed
Susarman unto the monarch. And beholding Susarman in that plight, that
tiger among men king Yudhishthira smilingly addressed Bhima--that
ornament of battle,--saying, 'Let this worst of men be set free.' Thus
addressed, Bhima spoke unto the mighty Susarman, saying, 'If, O wretch,
thou wishest to live, listen to those words of mine. Thou must say in
every court and assembly of men,--I am a slave. On this condition only I
will grant thee thy life. Verily, this is the law about the vanquished.'
Thereupon his elder brother affectionately addressed Bhima, saying, 'If
thou regardest us as an authority, liberate this wicked wight. He hath
already become king Virata's slave. And turning then to Susarman, he
said, 'Thou art freed. Go thou a free man, and never act again in this
way.'"



SECTION XXXIV

"Vaisampayana said, 'Thus addressed by Yudhishthira Susarman was
overwhelmed with shame and hung down his head. And liberated (from
slavery), he went to king Virata, and having saluted the monarch, took
his departure. And the Pandavas also replying on the might of their own
arms, and endued with modesty and observant of vows, having slain their
enemies and liberated Susarman, passed that night happily on the field of
battle. And Virata gratified those mighty warriors, the sons of Kunti,
possessed of super-human prowess with wealth and honour. And Virata said,
"All these gems of mine are now as much mine as yours. Do ye according to
your pleasure live here happily. And ye smiter of foes in battle, I will
bestow on you damsels decked with ornaments, wealth in plenty, and other
things that ye may like. Delivered from perils today by your prowess, I
am now crowned with victory. Do ye all become the lords of the Matsyas.'

"Vaisampayana continued, 'And when the king of the Matsyas had addressed
them thus, those descendants of the Kurus with Yudhishthira at their
head, joining their hands, severally replied unto him saying, 'We are
well-pleased with all that thou sayest, O monarch. We, however, have been
much gratified that thou hast today been freed from thy foes.' Thus
answered, that foremost of kings, Virata the lord of the Matsyas, again
addressed Yudhishthira, saying, 'Come, we will install thee in
sovereignty of the Matsyas. And we will also bestow on thee things that
are rare on earth and are objects of desire, for thou deservest
everything at our hands. O foremost of Brahmanas of the Vaiyaghra order I
will bestow on thee gems and kine and gold and rubies and pearls. I bow
unto thee. It is owing to thee that I once more behold today my sons and
kingdom. Afflicted and threatened as I had been with disaster and danger,
it is through thy prowess that I have not succumbed to the foe.' Then
Yudhishthira again addressed the Matsyas, saying, 'Well-pleased are we
with the delightful words that thou hast spoken. Mayst thou be ever
happy, always practising humanity towards all creatures. Let messengers
now, at thy command, speedily repair into the city, in order to
communicate the glad tidings to our friends, and proclaim thy victory.
Hearing these words of him, king Matsya ordered the messengers, saying,'
'Do ye repair to the city and proclaim my victory in battle. And let
damsels and courtesons, decked in ornaments, come out of the city with
every kind of musical instruments.' Hearing this command uttered by the
king of the Matsyas, the men, laying the mandate on their head, all
departed with cheerful hearts. And having repaired to the city that very
night, they proclaimed at the hour of sunrise the victory of the king
about the city-gates.'"



SECTION XXXV

"Vaisampayana said, 'When the king of the Matsyas, anxious of recovering
the kine, had set out in pursuit of the Trigartas, Duryodhana with his
counsellors invaded the dominions of Virata. And Bhishma and Drona, and
Karna, and Kripa acquainted with the best of weapons, Aswatthaman, and
Suvala's son, and Dussasana, O lord of men, and Vivingsati and Vikarna
and Chitrasena endued with great energy, and Durmukha and Dussaha,--these
and many other great warriors, coming upon the Matsya dominion speedily
drove off the cowherds of king Virata and forcibly took away the kine.
And the Kauravas, surrounding all sides with a multitude of cars, seized
sixty thousands of kine. And loud was the yell of woe set up by the
cowherds smitten by those warriors in that terrible conflict. And the
chief of the cowherds, greatly affrighted speedily mounted on a chariot
and set out for the city, bewailing in affliction. And entering the city
of the king, he proceeded to the place, and speedily alighting from the
chariot, got in for relating (what had happened). And beholding the proud
son of Matsya, named Bhuminjaya, he told him everything about the seizure
of the royal kine. And he said, the Kauravas are taking away sixty
thousand kine. Rise, therefore, O enhancer of the kingdom's glory, for
brining back thy cattle. O prince, if thou art desirous of achieving (the
kingdom's) good set out thyself without loss of time. Indeed, the king of
the Matsyas left thee in the empty city. The king (thy father) boasteth
of thee in court, saying, 'My son, equal unto me, is a hero and is the
supporter of (the glory of) my race. My son is a warrior skilled in
arrows and weapons and is always possessed of great courage.'--Oh, let
the words of that lord of men be true! O chief of herd-owners, bring thou
back the kine after vanquishing the Kurus, and consume thou their troops
with the terrific energy of thy arrows. Do thou like a leader of
elephants rushing at a herd, pierce the ranks of the foe with straight
arrows of golden wings, discharged from thy bow. Thy bow is even like a
Vina. Its two ends represent the ivory pillows; its string, the main
chord; its staff, the finger-board; and the arrows shot from it musical
notes. Do thou strike in the midst of the foe that Vina of musical
sound. [34] Let thy steeds, O lord, of silvery hue, be yoked unto thy car,
and let thy standard be hoisted, bearing the emblem of the golden lion.
Let thy keen-edged arrows endued with wings of gold, shot by thy strong
arms, obstruct the path of those kings and eclipse the very sun.
Vanquishing all the Kurus in battle like unto the wielder of the
thunderbolt defeating the Asuras, return thou again to the city having
achieved great renown. Son of Matsya's king, thou art the sole refuge of
this kingdom, as that foremost of virtuous warriors, Arjuna is of the
sons of Pandu. Even like Arjuna of his brothers, thou art, without doubt,
the refuge of those dwelling within these dominions. Indeed, we, the
subject of this realm, have our protector in thee.'

"Vaisampayana continued, 'Thus addressed by the cowherd in the presence
of the females, in words breathing courage, the prince indulging in
self-commendation within the female apartments, spoke these words.'"



SECTION XXXVI

"Uttara said, 'Firm as I am in the use of the bow, I would set out this
very day in the track of the kine if only some one skilled in the
management of horses becomes my charioteer. I do not, however, know the
man who may be my charioteer. Look ye, therefore, without delay, for a
charioteer for me that am prepared for starting. My own charioteer was
slain in the great battle that was fought from day to day for a whole
month or at least for eight and twenty nights. As soon as I get another
person conversant with the management of the steeds. I will immediately
set out, hoisting high my own standard. Penetrating into the midst of the
hostile army abounding with elephants and horses and chariots, I will
bring back the kine, having vanquished the Kurus who are feeble in
strength and weak in weapons. Like a second wielder of the thunderbolt
terrifying the Danavas, I will bring back the kine this very moment,
affrighting in battle Duryodhana and Bhishma and Karna and Kripa and
Drona with his son, and other mighty bowmen assembled for fight. Finding
none (to oppose), the Kurus are taking away the kine. What can I do when
I am not there? The assembled Kurus shall witness my prowess today. And
they shall say unto one another, 'Is it Arjuna himself who is opposing
us?' "Vaisampayana continued, 'Having heard these words spoken by the
prince, Arjuna fully acquainted with the import of everything, after a
little while cheerfully spake in private unto his dear wife of faultless
beauty, Krishna, the princess of Panchala, Drupada's daughter of slender
make, sprung from the (sacrificial) fire and endued with the virtues of
truthfulness and honesty and ever attentive to the good of her husbands.
And the hero said, 'Do thou, O beauteous one, at my request say unto
Uttara without delay, 'This Vrihannala was formerly the accomplished
resolute charioteer of Pandu's son (Arjuna). Tried in many a great
battle, even he will be thy charioteer.'

"Vaisampayana continued, 'Hearing these words uttered by the prince over
and over again in the midst of the women, Panchali could not quietly bear
those allusions to Vibhatsu. And bashfully stepping out from among the
women, the poor princess of Panchala gently spake unto him these words,
'The handsome youth, looking like a mighty elephant and known by the name
of Vrihannala, was formerly the charioteer of Arjuna. A disciple of that
illustrious warrior, and inferior to none in use of the bow, he was known
to me while I was living with the Pandavas. It was by him that the reins
were held of Arjuna's excellent steeds when Agni consumed the forest of
Khandava. It was with him as charioteer that Partha conquered all
creatures at Khandava-prastha. In fact, there is no charioteer equal unto
him.'

"Uttara said, 'Thou knowest, O Sairindhri, this youth. Thou knowest, what
this one of the neuter sex may or may not be, I cannot, however, O
blessed one, myself request Vrihannala to hold the reins of my horses.'

"Draupadi said, 'Vrihannala, O hero, will without doubt, obey the words
of thy younger sister [35]--that damsel of graceful hips. If he consents
to be thy charioteer, thou wilt, without doubt, return, having vanquished
the Kurus and rescued thy kine.'

"Thus addressed by the Sairindhri, Uttara spake unto his sister, 'Go
thyself, O thou of faultless beauty, and bring Vrihannala hither?' And
despatched by her brother, she hastily repaired to the dancing-hall where
that strong-armed son of Pandu was staying in disguise.'"



SECTION XXXVII

"Vaisampayana said, 'Thus despatched by her elder brother, the far-famed
daughter of king Matsya, adorned with a golden necklace, ever obedient to
her brother and possessed of a waist slender as that of the wasp, [36]
endued with the splendour of Lakshmi herself, [37] decked with the plumes
of the peacock of slender make and graceful limbs, her hips encircled by
a zone of pearls, her eye-lashes slightly curved, and her form endued
with every grace, hastily repaired to the dancing-hall like a flash of
lightning rushing towards a mass of dark clouds. [38] And the faultless
and auspicious daughter of Virata, of fine teeth and slender-waist, of
thighs close unto each other and each like the trunk of an elephant, her
person embellished with an excellent garland, sought the son of Pritha
like a she-elephant seeking her mate. And like unto a precious gem or the
very embodiment of prosperity of Indra, of exceeding beauty and large
eyes, that charming and adored and celebrated damsel saluted Arjuna. And
saluted by her, Partha asked that maiden of close thighs and golden
complexion, saying 'What brings thee hither, a damsel decked in a
necklace of gold? Why art thou in such a hurry, O gazelle-eyed maiden?
Why is thy face, O beauteous lady, so cheerless? Tell me all this without
delay!'

"Vaisampayana continued, 'Beholding, O king, his friend, the princess of
large-eyes (in that plight), her friend (Arjuna) cheerfully enquired of
her (in these words) the cause of her arrival there and then. And having
approached that bull among men, the princess, standing in the midst of
her female attendants, the displaying proper modesty [39], addressed him,
saying, 'The kine of this realm, O Vrihannala, are being driven away by
the Kurus, and it is to conquer them that my brother will set out bow in
hand. Not long ago his own charioteer was slain in battle, and there is
none equal unto the one slain that can act as my brother's charioteer.
And unto him striving to obtain a charioteer, Sairindhri,

O Vrihannala, hath spoken about thy skill in the management of steeds.
Thou wert formerly the favourite charioteer of Arjuna, and it was with
thee that that bull among the sons of Pandu had alone subjugated the
whole earth. Do thou, therefore, O Vrihannala, act as the charioteer of
my brother. (By this time) our kine have surely been driven away by the
Kurus to a great distance. Requested by me if thou dost not act up to my
words, I who am asking this service of thee out of affection, will give
up my life!' Thus addressed by this friend of graceful hips, that
oppressor of foes, endued with immeasurable prowess, went into the
prince's presence. And like unto a she-elephant running after her young
one, the princess possessed of large eyes followed that hero advancing
with hasty steps like unto an elephant with rent temples. And beholding
him from a distance, the prince himself said, 'With thee as his
charioteer, Dhananjaya the son of Kunti had gratified Agni at the
Khandava forest and subjugated the whole world! The Sairindhri hath
spoken of thee to me. She knoweth the Pandavas. Do thou, therefore, O
Vrihannala, hold, as thou didst, the reins of my steeds, desirous as I am
of righting with the Kurus and rescuing my bovine wealth. Thou wert
formerly the beloved charioteer of Arjuna and it was with thee that that
bull among the sons of Pandu had alone subjugated the whole earth!' Thus
addressed, Vrihannala replied unto the prince, saying, 'What ability have
I to act as a charioteer in the field of battle? If it is song or dance
of musical instruments or such other things, I can entertain thee
therewith, but where is my skill for becoming a charioteer?'

"Uttara said, 'O Vrihannala, be thou a singer or a dancer, hold thou (for
the present), without loss of time, the reins of my excellent steeds,
mounting upon my car!'

"Vaisampayana continued, 'Although that oppressor of foes, the son of
Pandu, was acquainted with everything, yet in the presence of Uttara, he
began to make many mistakes for the sake of fun. And when he sought to
put the coat of mail on his body by raising it upwards, the large-eyed
maidens, beholding it, burst out into a loud laughter. And seeing him
quite ignorant of putting on armour, Uttara himself equipped Vrihannala
with a costly coat of mail. And casing his own person in an excellent
armour of solar effulgence, and hoisting his standard bearing the figure
of a lion, the prince caused Vrihannala to become his charioteer. And
with Vrihannala to hold his reins, the hero set out, taking with him many
costly bows and a large number of beautiful arrows. And his friend,
Uttara and her maidens then said unto Vrihannala, 'Do thou, O Vrihannala,
bring for our dolls (when thou comest back) various kinds of good and
fine cloths after vanquishing the Kurus assembled for battle of whom
Bhishma and Drona are foremost!' Thus addressed, Partha the son of Pandu,
in a voice deep as the roar of the clouds, smilingly said unto that bevy
of fair maidens. If, thus 'Uttara can vanquish those mighty warriors in
battle, I will certainly bring excellent and beautiful cloths.'

"Vaisampayana continued, 'Having said these words, the heroic Arjuna
urged the steeds towards the Kuru army over which floated innumerable
flags. Just, however, as they were starting elderly dames and maidens,
and Brahmanas of rigid vows, beholding Uttara seated on his excellent car
with Vrihannala as charioteer and under that great banner hoisted on
high, walked round the car to bless the hero. And the women said, 'Let
the victory that Arjuna treading like a bull had achieved of old on the
occasion of burning the forest of Khandava, be thine, O Vrihannala, when
thou encounterest the Kurus today with prince Uttara.'"



SECTION XXXVIII

'Vaisampayana said, 'Having issued forth from the city, the dauntless son
of Virata addressed his charioteer, saying, 'Proceed whither the Kurus
are. Defeating the assembled Kurus who have come hither from desire of
victory, and quickly rescuing my kine from them. I will return to the
capital.' At these words of the prince, the son of Pandu urged those
excellent steeds. And endued with the speed of the wind and decked with
necklaces of gold, those steeds, urged by that lion among men, seemed to
fly through the air. And they had not proceeded far when those smiters of
foes, Dhananjaya and the son of Matsya, sighted the army of the powerful
Kurus. And proceeding towards the cemetary, they came upon the Kurus and
beheld their army arrayed in order of battle. [40] And that large army of
theirs looked like the vast sea or a forest of innumerable trees moving
through the sky. And then was seen, O best among the Kurus, the dust
raised by that moving army which reached the sky and obstructed the sight
of all creatures. And beholding that mighty host abounding in elephants,
horses and chariots, and protected by Karna and Duryodhana and Kripa and
Santanu's son, and that intelligent and great bowman Drona, with his son
(Aswatthaman), the son of Virata, agitated with fear and the bristles on
his body standing on their ends, thus spake unto Partha, 'I dare not
fight with the Kurus. See, the bristles on my body have stood on their
ends. I am incapable of battling with this countless host of the Kurus,
abounding in the heroic warriors, that are extremely fierce and difficult
of being vanquished even by the celestials. I do not venture to penetrate
into the army of the Bharatas consisting of terrible bowmen and abounding
in horses and elephants and cars and footsoldiers and banners. My mind is
too much perturbed by the very sight of the foe on the field of battle on
which stand Drona and Bhishma, and Kripa, and Karna, and Vivingsati, and
Aswatthaman and Vikarna, and Saumadatti, and Vahlika, and the heroic king
Duryodhana also--that foremost of car-warriors, and many other splendid
bowmen, all skilled in battle. My hairs have stood on their ends, and I
am fainting with fear at the very sight of these smiters, the Kurus
arrayed in order of battle.'

"Vaisampayana continued, 'And the low-minded and foolish Uttara out of
folly alone, began to bewail (his fate) in the presence of the
high-spirited (Arjuna) disguised (as his charioteer) in these words, 'My
father hath gone out to meet the Trigartas taking with him his whole
army, leaving me in the empty city. There are no troops to assist me.
Alone and a mere boy who has not undergone much exercise in arms, I am
unable to encounter these innumerable warriors and all skilled in
weapons. Do thou, therefore, O Vrihannala, cease to advance!'

"Vrihannala said, 'Why dost thou look so pale through fear and enhance
the joy of thy foes? As yet thou hast done nothing on the field of battle
with the enemy. It was thou that hadst ordered me, saying, Take me
towards the Kauravas. I will, therefore, take thee, thither where those
innumerable flags are. I will certainly take thee, O mighty-armed one,
into the midst of the hostile Kurus, prepared to fight as they are for
the kine like hawks for meat. I would do this, even if I regarded them to
have come hither for battling for a much higher stake such as the
sovereignty of the earth. Having, at the time of setting out, talked
before both men and women so highly of thy manliness, why wouldst thou
desist from the fight? If thou shouldst return home without recapturing
the kine, brave men and even women, when they meet together, will laugh
at thee (in derision). As regards myself, I cannot return to the city
without having rescued the kine, applauded as I have been so highly by
the Sairindhri in respect of my skill in driving cars. It is for those
praises by the Sairindhri and for those words of thine also (that I have
come). Why should I not, therefore, give battle to the Kurus? (As regards
thyself), be thou still.'

"Uttara said, 'Let the Kurus rob the Matsyas off all their wealth. Let
men and women, O Vrihannala, laugh at me. Let my kine perish, let the
city be a desert. Let me stand exposed before my father. Still there is
no need of battle.'

"Vaisampayana continued, 'Saying this, that much affrighted prince decked
in ear-ring jumped down from his car, and throwing down his bow and
arrows began to flee, sacrificing honour and pride. Vrihannala, however,
exclaimed, 'This is not the practice of the brave, this flight of a
Kshatriya from the field of battle. Even death in battle is better than
flight from fear.' Having said this, Dhananjaya, the son of Kunti, coming
down from that excellent car ran after that prince thus running away, his
own long braid and pure red garments fluttering in the air. And some
soldiers, not knowing that it was Arjuna who was thus running with his
braid fluttering in the air, burst out into laughter at the sight. And
beholding him thus running, the Kurus began to argue, 'Who is this
person, thus disguised like fire concealed in ashes? He is partly a man
and partly a woman. Although bearing a neuter form, he yet resembleth
Arjuna. His are the same head and neck, and his the same arms like unto a
couple of maces. And this one's gait also is like unto his. He can be
none else than Dhananjaya. As Indra is among the celestials, so
Dhananjaya is among men. Who else in this world than Dhananjaya, would
alone come against us? Virata left a single son of his in the empty city.
He hath come out from childishness and not from true heroism. It is
Uttara who must have come out of the city, having, without doubt, made as
a charioteer Arjuna, the son of Pritha, now living in disguise. It seems
that he is now flying away in panic at sight of our army. And without
doubt Dhananjaya runneth after him to bring him back.'

"Vaisampayana continued, 'Beholding the disguised son of Pandu, the
Kauravas, O Bharata, began to indulge in these surmises, but they could
not come to any definite conclusion. Meanwhile, Dhananjaya, hastily
pursuing the retreating Uttara, seized him by the hair within a hundred
steps. And seized by Arjuna, the son of Virata began to lament most
woefully like one in great affliction, and said, 'Listen, O good
Vrihannala, O thou of handsome waist. Turn thou quickly the course of the
car. He that liveth meeteth with prosperity. I will give thee a hundred
coins of pure gold and eight lapis lazuli of great brightness set with
gold, and one chariot furnished with a golden flag-staff and drawn by
excellent steeds, and also ten elephants of infuriate prowess. Do thou, O
Vrihannala, set me free.'

"Vaisampayana continued, 'Thus addressed, that tiger among men laughingly
dragged Uttara who was almost deprived of his senses and who was uttering
these words of lamentation towards the car. And the son of Pritha then
addressed the affrighted prince who had nearly lost his senses, saying,
'If, O chastiser of foes, thou dost not venture to fight with enemy, come
thou and hold the reins of the steeds as I fight with the foe. Protected
by the might of my arms, penetrate thou yon formidable and invincible
array of cars guarded by heroic and mighty warriors. Fear not, O
chastiser of foes, thou art a Kshatriya and the foremost of royal
princess. Why dost thou, O tiger among men, succumb in the midst of the
foe? I shall surely fight with the Kurus and recover the kine,
penetrating into this formidable and inaccessible array of cars. Be thou
my charioteer, O best of men, I will fight with the Kurus.' Thus speaking
unto Uttara, the son of Virata, Vibhatsu, heretofore unconquered in
battle, for a while comforted him. And then the son of Pritha, that
foremost of smiters, raised on the car that fainting and reluctant prince
stricken with fear!'"



SECTION XXXIX

"Vaisampayana said, 'Beholding that bull among men seated on the car in
the habit of a person of the third sex, driving toward the Sami tree,
having taken (the flying) Uttara up, all the great car-warriors of the
Kurus with Bhishma and Drona at their head, became affrighted at heart,
suspecting the comer to be Dhananjaya. And seeing them so dispirited and
marking also the many wonderful portents, that foremost of all wielders
of arms, the preceptor Drona, son of Bharadwaja, said, 'Violent and hot
are the winds that below, showering gravels in profusion. The sky also is
overcast with a gloom of ashy hue. The clouds present the strange sight
of being dry and waterless. Our weapons also of various kinds are coming
out of their cases. The jackals are yelling hideously affrighted at the
conflagrations on all sides. [41] The horses too are shedding tears, and
our banners are trembling though moved by none. Such being the
inauspicious indications seen, a great danger is at hand. Stay ye with
vigilance, Protect ye your own selves and array the troops in order of
battle. Stand ye, expecting a terrible slaughter, and guard ye well the
kine. This mighty bowman, this foremost of all wielders of weapons, this
hero that hath come in the habit of a person of the third sex, is the son
of Pritha. There is no doubt of this.' Then addressing Bhishma, the
preceptor continued, 'O offspring of the Ganges, apparelled as a woman,
this is Kiriti called after a tree, the son of the enemy of the
mountains, and having on his banner the sign of devastator of the gardens
of Lanka's lord. Vanquishing us he will surely take away the kine today!
 [42] This chastiser of foes is the valiant son of Pritha surnamed
Savyasachin. He doth not desist from conflict even with the gods and
demons combined. Put to great hardship in the forest he cometh in wrath.
Taught by even Indra himself, he is like unto Indra in battle. Therefore,
ye Kauravas, I do not see any hero who can withstand him. It is said that
the lord Mahadeva himself, disguised in the attire of a hunter, was
gratified by this son of Pritha in battle on the mountains of Himavat.'
Hearing these words, Karna said, 'You always censure us by speaking on
the virtues of Falguna, Arjuna, however, is not equal to even a full
sixteenth part of myself or Duryodhana!' And Duryodhana said, 'If this be
Partha, O Radheya, then my purpose hath already been fulfilled, for then,
O king, if traced out, the Pandavas shall have to wander for twelve years
again. Or, if this one be any other person in a eunuch's garb, I will
soon prostrate him on the earth with keen-edged arrows.'

"Vaisampayana continued, 'The son of Dhritarashtra, O chastiser of foes,
having said this, Bhishma and Drona and Kripa and Drona's son all
applauded his manliness!'"



SECTION XL

"Vaisampayana said, 'Having reached that Sami tree, and having
ascertained Virata's son to be exceedingly delicate and inexperienced in
battle, Partha addressed him, saying, 'Enjoined by me, O Uttara, quickly
take down (from this tree) some bows that are there. For these bows of
thine are unable to bear my strength, my heavy weight when I shall grind
down horses and elephants, and the stretch of my arms when I seek to
vanquish the foe. Therefore, O Bhuminjaya, climb thou up this tree of
thick foliage, for in this tree are tied the bows and arrows and banners
and excellent coats of mail of the heroic sons of Pandu, viz.,
Yudhishthira and Bhima and Vibhatsu and the twins. There also is that bow
of great energy, the Gandiva of Arjuna, which singly is equal to many
thousands of other bows and which is capable of extending the limits of a
kingdom. Large like a palmyra tree, able to bear the greatest stress, the
largest of all weapons, capable of obstructing the foe, handsome, and
smooth, and broad, without a knot, and adorned with gold, it is stiff and
beautiful in make and beareth the heaviest weight. And the other bows
also that are there, of Yudhishthira and Bhima and Vibhatsu and the
twins, are equally mighty and tough.'"



SECTION XLI

"Uttara said, 'It hath been heard by us that a corpse is tied in this
tree. How can I, therefore, being a prince by birth, touch it with my
hands? Born in the Kshatriya order, and the son of a great king, and
always observant of mantras and vows, it is not becoming of me to touch
it. Why shouldst thou, O Vrihannala, make me a polluted and unclean
bearer of corpses, by compelling me to come in contact with a corpse?'

"Vrihannala said, 'Thou shalt, O king of kings, remain clean and
unpolluted. Do not fear, there are only bows in this tree and not
corpses. Heir to the king of the Matsyas, and born in a noble family, why
should I, O prince, make thee do such a reproachable deed?'

"Vaisampayana said, 'Thus addressed by Partha, Virata's son, decked in
ear-rings, alighted from the car, and climbed up that Sami tree
reluctantly. And staying on the car, Dhananjaya, that slayer of enemies,
said, unto him, 'Speedily bring thou down those bows from the top of the
tree. And cutting off their wrappings first and then the ropes with which
they were tied, the prince beheld the Gandiva there along with four other
bows. And as they were united, the splendour of those bows radiant as the
sun, began to shine with great effulgence like unto that of the planets
about the time of their rising. And beholding the forms of those bows, so
like unto sighing snakes, he become afflicted with fear and in a moment
the bristles of his body stood on their ends. And touching those large
bows of great splendour, Virata's son, O king, thus spake unto Arjuna!'"



SECTION XLII

"Uttara said, 'To what warrior of fame doth this excellent bow belong, on
which are a hundred golden bosses and which hath such radiant ends? Whose
is this excellent bow of good sides and easy hold, on the staff of which
shine golden elephants of such brightness? Whose is this excellent bow,
adorned with three scores of Indragoapkas  [43] of pure gold, placed on
the back of the staff at proper intervals? Whose is this excellent bow,
furnished with three golden suns of great effulgence, blazing forth with
such brilliancy? Whose is this beautiful bow which is variegated with
gold and gems, and on which are golden insects set with beautiful stones?
Whose are these arrows furnished with wing around, numbering a thousand,
having golden heads, and cased in golden quivers? Who owneth these large
shafts, so thick, furnished with vulturine wings whetted on stone,
yellowish in hue, sharp-pointed, well-tempered, and entirely made of
iron? Whose is this sable quiver,  [44] bearing five images of tigers,
which holdeth shafts intermixed with boar-eared arrows altogether
numbering ten? Whose are these seven hundred arrows, long and thick,
capable of drinking (the enemy's) blood, and looking like the
crescent-shaped moon?  [45] Whose are these gold-crested arrows whetted on
stones, the lower halves of which are well-furnished with wings of the
hue of parrots' feather and the upper halves, of well-tempered steels?
 [46] Whose is this excellent sword irresistible, and terrible to
adversaries, with the mark of a toad on it, and pointed like a toad's
head?  [47] Cased in variegated sheath of tiger-skin, whose is this large
sword of excellent blade and variegated with gold and furnished with
tinkling bells? Whose is this handsome scimitar of polished blade and
golden hilt? Manufactured in the country of the Nishadas, irresistible,
incapable of being broken, whose is this sword of polished blade in a
scabbard of cow-skin? Whose is this beautiful and long sword, sable in
hue as the sky, mounted with gold, well-tempered, and cased in a sheath
of goat-skin? Who owneth this heavy, well-tempered, and broad sword, just
longer than the breadth of thirty fingers, polished by constant clash
with other's weapons and kept in a case of gold, bright as fire? Whose is
this beautiful scimitar of sable blade covered with golden bosses,
capable of cutting through the bodies of adversaries, whose touch is as
fatal as that of a venomous snake which is irresistible and exciteth the
terror of foes? Asked by me, O Vrihannala, do thou answer me truly. Great
is my wonder at the sight of all these excellent objects.'"



SECTION XLIII

"Vrihannala said, 'That about which thou hath first enquired is Arjuna's
bow, of world-wide fame, called Gandiva, capable of devastating hostile
hosts. Embellished with gold, this Gandiva, the highest and largest of
all weapons belonged to Arjuna. Alone equal unto a hundred thousand
weapons, and always capable of extending the confines of kingdoms, it is
with this that Partha vanquisheth in battle both men and celestials.
Worshipped ever by the gods, the Danavas and the Gandharvas and
variegated with excellent colours, this large and smooth bow is without a
knot or stain anywhere. Shiva held it first for a thousand years.
Afterwards Prajapati held it for five hundred and three years. After that
Sakra, for five and eighty years. And then Soma held it for five hundred
years. And after that Varuna held it for a hundred years. And finally
Partha, surnamed Swetavahana, [48] hath held it for five and sixty
years. [49] Endued with great energy and of high celestial origin, this is
the best of all bows. Adored among gods and men, it hath a handsome form.
Partha obtained this beautiful bow from Varuna. This other bow of
handsome sides and golden handle is Bhima's with which that son of
Pritha, that chastiser of foes, had conquered the whole of the eastern
regions. This other excellent bow of beautiful shape, adorned with images
of Indragopakas, belongeth, O Virata's son, to king Yudhishthira. This
other weapon with golden suns of blazing splendour shedding a dazzling
effulgence around, belongeth to Nakula. And this bow adorned with golden
images of insects and set also with gems and stones, belongeth to that
son of Madri who is called Sahadeva. These winged arrows, thousand in
number, sharp as razors and destructive as the poison of snakes, belong,
O Virata's son, to Arjuna. When shooting them in battle against foes,
these swift arrows blaze forth more brilliantly and become inexhaustible.
And these long and thick shafts resembling the lunar crescent in shape,
keen-edged and capable of thinning the enemy's ranks, belong to Bhima.
And this quiver bearing five images of tigers, full of yellowish shafts
whetted on stone and furnished with golden wings belong to Nakula. This
is the quiver of the intelligent son of Madri, with which he had
conquered in battle the whole of the western regions. And these arrows,
all effulgent as, the sun, painted all over with various colours, and
capable of destroying enemies by thousands are those of Sahadeva. And
these short and well-tempered and thick shafts, furnished with long
feathers and golden heads, and consisting of three knots, belong to king
Yudhishthira. And this sword with blade long and carved with the image of
a toad and head shaped as a toad's mouth, strong and irresistible
belongeth to Arjuna. Cased in a sheath of tiger-skin, of long blade,
handsome and irresistible, and terrible to adversaries, this sword
belongeth to Bhimasena. Of excellent blade and cased in a well-painted
sheath, and furnished with a golden hilt, this handsome sword belongeth
to the wise Kaurava--Yudhishthira the just. And this sword of strong
blade, irresistible and intended for various excellent modes of fight and
cased in a sheath of goat-skin, belongeth to Nakula. And this huge
scimitar, cased in a sheath of cow-skin, strong and irresistible
belongeth to Sahadeva.'"



SECTION XLIV

"Uttara said, 'Indeed, these weapons adorned with gold, belonging to the
light-handed and high-souled Partha, look exceedingly beautiful. But
where are that Arjuna, the son of Pritha, and Yudhishthira of the Kuru
race, and Nakula, and Sahadeva, and Bhimasena, the sons of Pandu? Having
lost their kingdom at dice, the high-souled Pandavas, capable of
destroying all foes, are no longer heard of. Where also is Draupadi, the
princess of Panchala, famed as the gem among women, who followed the sons
of Pandu after their defeat at dice to the forest?'

"Arjuna said, 'I am Arjuna, called also Partha. Thy father's courtier is
Yudhishthira and thy father's cook Vallava is Bhimasena, the groom of
horses is Nakula, and Sahadeva is in the cow-pen. And know thou that the
Sairindhri is Draupadi, for whose sake the Kichakas have been slain.'

"Uttara said, 'I would believe all this if thou canst enumerate the ten
names of Partha, previously heard by me!'

"Arjuna said, 'I will, O son of Virata, tell thee my ten names. Listen
thou and compare them with what thou hadst heard before. Listen to them
with close attention and concentrated mind. They are Arjuna, Falguna,
Jishnu, Kiritin, Swetavahana, Vibhatsu, Vijaya, Krishna, Savyasachin and
Dhananjaya."

"Uttara said, 'Tell me truly why art thou called Vijaya, and why
Swetavahana. Why art thou named Krishna and why Arjuna and Falguna and
Jishnu and Kiritin and Vibhatsu, and for what art thou Dhananjaya and
Savyasachin? I have heard before about the origin of the several names of
that hero, and can put faith in thy words if thou canst tell me all about
them.'

"Arjuna said, 'They called me Dhananjaya because I lived in the midst of
wealth, having subjugated all the countries and taking away their
treasures. They called me Vijaya because when I go out to battle with
invincible kings, I never return (from the field) without vanquishing
them. I am called Swetavahana because when battling with the foe, white
horses decked in golden armour are always yoked unto my car. They call me
Falguna because I was born on the breast of the Himavat on a day when the
constellation Uttara Falguna was on the ascendent. I am named Kiritin
from a diadem, resplendent like the sun, having been placed of old on my
head by Indra during my encounter with the powerful Danavas. I am known
as Vibhatsu among gods and men, for my never having committed a
detestable deed on the battle-field. And since both of my hands are
capable of drawing the Gandiva, I am known as Savyasachin among gods and
men. They call me Arjuna because my complexion is very rare within the
four boundaries of the earth and because also my acts are always
stainless. I am known among human beings and celestials by the name of
Jishnu, because I am unapproachable and incapable of being kept down, and
a tamer of adversaries and son of the slayer of Paka. And Krishna, my
tenth appellation, was given to me by my father out of affection towards
his black-skinned boy of great purity.'

"Vaisampayana continued, "The son of Virata then, approaching nearer
saluted Partha and said, 'My name is Bhuminjaya, and I am also called
Uttara. It is by good luck, O Partha, that I behold thee. Thou art
welcome, O Dhananjaya. O thou with red eyes, and arms that are mighty and
each like unto the trunk of an elephant, it behoveth thee to pardon what
I said unto thee from ignorance. And as wonderful and difficult have been
the feats achieved by thee before, my fears have been dispelled, and
indeed the love I bear to thee is great.'"



SECTION XLV

"Uttara said, 'O hero, mounting on this large car with myself as driver,
which division of the (hostile) army wouldst thou penetrate? Commanded by
thee, I would drive thee thither?'

"Arjuna said, 'I am pleased with thee, O tiger among men. Thou hast no
cause of fear. I will rout all thy foes in battle, O great warrior, And,
O thou of mighty arms, be at thy ease. Accomplishing great and terrible
feats in the melee, I will fight with thy foes. Tie quickly all those
quivers to my car, and take (from among those) a sword of polished blade
and adorned with gold.'

"Vaisampayana continued, 'Hearing these words of Arjuna, Uttara cast off
all inactivity. And he speedily alighted from the tree, bringing with him
Arjuna's weapons. Then Arjuna addressed him, saying, 'Yes, I will fight
with the Kurus and recover thy kine. Protected by me, the top of this car
will be to thee as a citadel. The passages and alleys and other divisions
of this car will be the streets and edifices of that fortified city.
These my arms will be its ramparts and gateways. This treble pole and my
quiver will constitute defensive works inaccessible to the foe. This my
banner--single and grand--will it not alone be equal unto those of thy
city? This my bow-string will constitute the catapults and cannons for
vomiting forth missiles on the besiezing ghost. My excited wrath will
make that fortress formidable, and the clatter of my car-wheels--will it
not resemble the kettle-drums of thy capital? Ridden by myself wielding
the Gandiva, this car will be incapable of being vanquished by the
hostile host, O son of Virata, let thy fear be dispelled.'

"Uttara said, 'I am no longer afraid of these. I know thy steadiness in
battle, which is even like unto that of Kesava or Indra himself. But
reflecting on this, I am continually bewildered. Foolish as I am, I am
incapable of arriving at certain conclusion. By what distressful
circumstances could a person of such handsome limbs and auspicious signs
become deprived of manhood! Indeed, thou seemest to me to be Mahadeva, or
Indra, or the chief of the Gandharvas, dwelling in the guise only of one
of the third sex.'

"Arjuna said, 'I tell thee truly that I am only observing this vow for a
whole year agreeable to the behest of my elder brother. O thou of mighty
arms, I am not truly one of the neuter sex, but I have adopted this vow
of eunuchism from subservience to another's will and from desire of
religious merit. O prince, know me now to have completed my vow.'

"Uttara said, 'Thou hast conferred a great favour on me today, for I now
find that my suspicion was not altogether unfounded. Indeed, such a
person as thou, O best of men, cannot be of the neuter sex. I have now an
ally in battle. I can now fight with the celestials themselves. My fears
have been dispelled. What shall I do? Command me now. Trained in driving
cars by a learned preceptor I will, O bull among men, hold the reins of
thy horses that are capable of breaking the ranks of hostile cars. Know
me, O bull among men, to be as competent a charioteer as Daruka of
Vasudeva, or Matali of Sakra. The horse that is yoked unto the right-hand
pole (of thy car) and whose hoofs as they light on the ground are
scarcely visible when running, is like unto Sugriva of Krishna. This
other handsome horse, the foremost of his race, that is yoked unto the
left pole, is, I regard, equal in speed to Meghapushpa. This (third)
beautiful horse, clad in golden mail, yoked unto the rear-pole on the
left, is, I regard, Sivya equal in speed to but superior in strength. And
this (fourth) horse, yoked to the rear-pole on the right, is regarded as
superior to Valahaka in speed and strength. This car is worthy of bearing
on the field of battle a bowman like thee, and thou also art worthy of
fighting on this car. This is what I think!'

"Vaisampayana continued, 'Then Arjuna, endued with great energy, took off
the bracelets from his arms and wore on his hands a pair of beautiful
gloves embroidered with gold. And he then tied his black and curling
locks with a piece of white cloth. And seated on that excellent car with
face turned to the east, the mighty-armed hero, purifying his body and
concentrating his soul, recalled to his mind all his weapons. And all the
weapons came, and addressing the royal son of Partha, said, 'We are here,
O illustrious one. We are thy servants, O son of Indra.' And bowing unto
them, Partha received them unto his hands and replied unto them, saying,
'Dwell ye all in my memory.' And obtaining all his weapons, the hero
looked cheerful. And quickly stringing his bow, the Gandiva, he twanged
it. And the twang of that bow was as loud as the collision of two mighty
bulls. And dreadful was the sound that filled the earth, and violent was
the wind that blew on all sides. And thick was the shower of fallen
meteors  [50] and all sides were enveloped in gloom. And the birds began
to totter in the skies and large trees began to shake.  [51] And loud as
the burst of the thunder, the Kurus knew from that sound that it was
Arjuna that drew with his hands the string of his best of bows from his
car. And Uttara said, 'Thou, O best of Pandavas, art alone. These mighty
car-warriors are many. How wilt thou vanquish in battle all these that
are skilled in every kind of weapon? Thou, O son of Kunti, art without a
follower, while the Kauravas have many. It is for this, O thou of mighty
arms, that I stay beside thee, stricken with fear.' Bursting out into
loud laughter, Partha said unto him, 'Be not afraid, O hero, what
friendly follower had I while fighting with the mighty Gandharvas on the
occasion of the Ghoshayatra? Who was my ally while engaged in the
terrific conflict at Khandava against so many celestials and Danavas? Who
was my ally when I fought, on behalf of the lord of the celestials
against the mighty Nivatakavachas and the Paulomas! And who was my ally,
O child, while I encountered in battle innumerable kings at the
Swayamvara to the princess of Panchala? Trained in arms by the preceptor
Drona, by Sakra, and Vaisravana, and Yama, and Varuna, and Agni, and
Kripa, and Krishna of Madhu's race, and by the wielder of the Pinaka
(Siva), why shall I not fight with these? Drive thou my car speedily, and
let thy heart's fever be dispelled.'"



SECTION XLVI

"Vaisampayana said, 'Making Uttara his charioteer, and circumambulating
the Sami tree, the son of Pandu set out taking all his weapons with him.
And that mighty car-warrior set out with Uttara as the driver of his car,
having taken down that banner with the lion's figure and deposited it at
the foot of the Sami tree. And he hoisted on that car his own golden
banner bearing the figure of an ape with a lion's tail, which was a
celestial illusion contrived by Viswakarman himself. For, as soon,
indeed, as he had thought of that gift of Agni, than the latter, knowing
his wish, ordered those superhuman creatures (that usually sat there) to
take their place in that banner. And furnished with a beautiful flag of
handsome make, with quivers attached to it, and adored with gold, that
excellent flag-staff of celestial beauty than quickly fell from the
firmament on his car.  [52] And beholding that banner arrived on his car,
the hero circumambulated it (respectively). And then the ape-bannered
Vibhatsu, the son of Kunti, called also Swetavahana, with fingers cased
in leathern fences of the Iguana skin, and taking up his bow and arrows
set out in a northernly direction. And that grinder of foes, possessed of
great strength, then forcibly blew his large conch-shell, of thundering
sound, capable of making the bristles of foes to stand on their ends. And
at the sound of that conch, those steeds endued with swiftness dropped
down on the ground on their knees. And Uttara also, greatly affrighted,
sat down on the car. And thereupon the son of Kunti took the reins
himself and raising the steeds, placed them in their proper positions.
And embracing Uttara, he encouraged him also, saying, 'Fear not, O
foremost of princes, thou art, O chastiser of foes, a Kshatriya by birth.
Why, O tiger among men, dost thou become so dispirited in the midst of
foes? Thou must have heard before the blare of many conchs and the note
of many trumpets, and the roar also of many elephants in the midst of
ranks arrayed for battled. Why art thou, therefore, so dispirited and
agitated and terrified by the blare of this conch, as if thou wert an
ordinary person?'

"Uttara said, 'Heard have I the blare of many a conch and many a trumpet
and the roar of many an elephant stationed in the battle-array, but never
have I heard before the blare of such conch. Nor have I ever seen a
banner like this. Never before have I heard also the twang of a bow such
as this. Truly, sir, with the blare of this conch, the twang of this bow,
the superhuman cries of the creatures stationed on this banner, and the
battle of this car, my mind is greatly bewildered. My perception of the
directions also is confused, and my heart is painfully afflicted. The
whole firmament seemeth to me to have been covered by this banner, and
everything seemeth to be hidden from my view! My ears also have been
deafened by the twang of the Gandiva! [53]

"Arjuna said, 'Firmly stand thou on the car, pressing thy feet on it, and
tightly catch hold of the bridles, for I will blow the conch again.'

"Vaisampayana said, 'Arjuna then blew his conch again, that conch which
filled foes with grief and enhanced the joy of friends. And the sound was
so loud that it seemed to split hills and mountains, and pierce
mountain-caves and the cardinal points. And Uttara once again sat down on
the car, clinging to it in fear. And with the blare of the conch and the
rattle of the car-wheels, and the twang of the Gandiva, the earth itself
seemed to tremble. And beholding Uttara's fight, Dhananjaya began to
comfort him again.'

"Meanwhile, Drona said, 'From the rattle of the car, and from the manner
in which the clouds have enveloped the sky and the earth itself trembles,
this warrior can be none else than Savyasachin. Our weapons do not shine,
our steeds are dispirited, and our fires, though fed with fuel, do not
blare up. All this is ominous. All our animals are setting up a frightful
howl, gazing towards the sun. The crows are perching on our banners. All
this is ominous. Yon vultures and kites on our right portend a great
danger. That jackal also, running through our ranks, waileth dismally.
Lo, it hath escaped unstruck. All this portends a heavy calamity. The
bristles also of ye all are on their ends. Surely, this forebodes a great
destruction of Kshatriyas in battle. Things endued with light are all
pale; beasts and birds look fierce; and there are to be witnessed many
terrific portents indicative of the destruction of Kshatriyas. And these
omens forebode great havoc among ourselves. O king, thy ranks seem to be
confounded by these blazing meteors, and thy animals look dispirited and
seem to be weeping. Vultures and kites are wheeling all around thy
troops. Thou shalt have to repent upon beholding thy army afflicted by
Partha's arrows. Indeed, our ranks seem to have been already vanquished,
for none is eager to go to fight. All our warriors are of pale face, and
almost deprived of their senses. Sending the kine ahead we should stand
here, ready to strike, with all our warriors arrayed in order of battle."



SECTION XLVII

"Vaisampayana said, 'King Duryodhana then, on the field of battle said
unto Bhishma, and unto Drona--that tiger among warriors, and unto
Kripa--that mighty car-warrior, these words, 'Both myself and Kama had
said this unto the preceptors [54] I refer to the subject again, for I am
not satisfied with having said it once. Even this was the pledge of the
sons of Pandu that if defeated (at dice) they would reside to our
knowledge in countries and woods for twelve years, and one more year
unknown to us. That thirteenth year, instead of being over, is yet
running. Vibhatsu, therefore, who is still to live undiscovered hath
appeared before us. And if Vibhatsu hath come before the term of exile is
at end, the Pandavas shall have to pass another twelve years in the
woods. Whether it is due to forgetfulness (on their part) induced by
desire of dominion, or whether it is a mistake of ours, it behoveth
Bhishma to calculate the shortness or excess (of the promised period).
When an object of desire may or may not be attained, a doubt necessarily
attaches to one of the alternatives, and what is decided in one way often
ends differently.  [55] Even moralists are puzzled in judging of their own
acts.  [56] As regards ourselves, we have come hither to fight with the
Matsyas and to seize their kine stationed towards the north. If,
meanwhile, it is Arjuna that hath come, what fault can attach to us? We
have come hither to fight against the Matsyas on behalf of the Trigartas;
and as numerous were the acts represented unto us of the oppressions
committed by the Matsyas. it was for this that we promised aid to the
Trigartas who were overcome with fear. And it was agreed between us that
they should first seize, on the afternoon of the seventh lunar day, the
enormous wealth of kine that the Matsyas have, and that we should, at
sunrise of the eighteen day of the moon, seize these kine when the king
of the Matsyas would be pursuing those first seized. It may be that the
Trigartas are now bringing a way the kine, or being defeated, are coming
towards us for negotiating with the king of the Matsyas. Or, it may be,
that having driven the Trigartas off, the king of the Matsyas, at the
head of this people and his whole army of fierce warriors, appeareth on
the scene and advanceth to make night-attacks upon us. It may be that
some one leader among them, endued with mighty energy, is advancing for
vanquishing us, or, it may be that the king himself of the Matsyas is
come. But be it the king of the Matsyas or Vibhatsu, we must all fight
him. Even this hath been our pledge. Why are all these of foremost
car-warriors,--Bhishma and Drona and Kripa and Vikarna and Drona's
son,--now sitting on their cars, panic-stricken? At present there is
nothing better than fighting. Therefore, make up your minds. If, for the
cattle we have seized, an encounter takes place with the divine wielder
himself of the thunderbolt or even with Yama, who is there that will be
liable to reach Hastinapura? Pierced by the shafts (of the foe), how will
the foot-soldiers, in flying through the deep forest with their backs on
the field, escape with life, when escape for the cavalry is doubtful?
Hearing these words of Duryodhana, Karna said, 'Disregarding the
preceptor, make all arrangements. He knoweth well the intentions of the
Pandavas and striketh terror in our hearts. I see that his affection for
Arjuna is very great. Seeing him only coming, he chanteth his praises.
Make ye such arrangements that our troops may not break. Everything is in
confusion for Drona's having only heard the neigh of (Arjuna's) steeds.
Make ye such arrangements that these troops, come to a distant land in
this hot season and in the midst of this mighty forest, may not fall into
confusion and be subjugated by the foe. The Pandavas are always the
special favourites of the preceptor. The selfish Pandavas have stationed
Drona amongst us. Indeed, he betrayeth himself by his speech. Who would
ever extol a person upon hearing the neigh only of his steeds? Horses
always neigh, whether walking or standing, the winds blow at all times;
and Indra also always showereth rain. The roar of the clouds may
frequently be heard. What hath Partha to do with these, and why is he to
be praised for these? All this (on Drona's part), therefore, is due only
to either the desire of doing good to Arjuna or to his wrath and hatred
towards us. Preceptors are wise, and sinless, and very kind to all
creatures. They, however, should never be consulted at times of peril. It
is in luxurious palaces, and assemblies and pleasure-gardens, that
learned men, capable of making speeches, seem to be in their place.
Performing many wonderful things, in the assembly, it is there that
learned men find their place, or even there where sacrificial utensils
and their proper placing and washing are needed. In a knowledge of the
lapses of others, in studying the characters of men, in the science of
horses and elephants and cars, in treating the diseases of asses and
camels and goats and sheeps and kine, in planning buildings and gateways,
and in pointing out the defects of food and drink, the learned are truly
in their own sphere. Disregarding learned men that extol the heroism of
the foe, make ye such arrangements that the foe may be destroyed. Placing
the kine securely, array the troops in order of battle. Place guards in
proper places so that we may fight the foe.'"



SECTION XLVIII

"Karna said, 'I behold all these blessed ones, looking as if alarmed and
panic-struck and unresolved and unwilling to fight. If he that is come is
the king of the Matsyas or Vibhatsu, even I will resist him as the banks
resist the swelling sea. Shot from my bow these straight and flying
arrows, like gliding snakes, are all sure of aim. Discharged by my light
hands, these keen-edged arrows furnished with golden wings shall cover
Partha all over, like locusts shrouding a tree. Strongly pressed by these
winged arrows, the bow-string will cause these my leathern fences to
produce sounds that will be heard to resemble those of a couple of
kettle-drums. Having been engaged in ascetic austerities for the (last)
eight and five years, Vibhatsu will strike me but mildly in this
conflict, and the son of Kunti having become a Brahmana endued with good
qualities, hath thus become a fit person to quietly receive shafts by
thousands shot by me. This mighty bowman is indeed, celebrated over the
three worlds. I, too, am, by no means, inferior to Arjuna, that foremost
of human beings. With golden arrows furnished with vulturine wings shot
on all sides, let the firmament seem today to swarm with fire-flies.
Slaying Arjuna in battle, I will discharge today that debt, difficult of
repayments, but promised of old by me unto Dhritarashtra's son. When man
is there, even amongst all the gods and the Asuras, that will endure to
stand in the teeth of the straight arrows shot from my bow? Let my flying
arrows, winged and depressed at the middle, present the spectacle of the
coursing of the fire-flies through the welkin. Hard though he be as
Indra's thunderbolt and possessed of the energy of the chief of the
celestials, I will surely grind Partha, even as one afflicts an elephant
by means of burning brands. A heroic and mighty car-warrior as he is, and
the foremost of all wielders of weapons I shall seize the unresisting
Partha, even like Garuda seizing a snake. Irresistible like fire, and fed
by the fuel of swords, darts, and arrows, the blazing Pandava-fire that
consumeth foes, will be extinguished even by myself who am like unto a
mighty cloud incessantly dropping an arrowy shower,--the multitude of
cars (I will lead) constituting its thunder, and the speed of my horses,
the wind in advance. Discharged from my bow, my arrows like venomous
snakes will pierce Partha's body, like serpent penetrating through an
ant-hill. Pierced with well-tempered and straight shafts endued with
golden wings and great energy, behold ye today the son of Kunti decked
like a hill covered with Karnikara flowers. Having obtained weapons from
that best of ascetics--the son of Jamadagni, I would, relying on their
energy, fight with even the celestials. Struck with my javelin, the ape
stationed on his banner-top shall fall down today on the ground, uttering
terrible cries. The firmament will today be filled with the cries of the
(super-human) creatures stationed in the flagstaff of the foe, and
afflicted by me, they will fly away in all directions. I shall today
pluck up by the roots the long-existing dart in Duryodhan's heart by
throwing Arjuna down from his car. The Kauravas will today behold Partha
with his car broken, his horses killed, his valour gone, and himself
sighing like a snake. Let the Kauravas, following their own will go away
taking this wealth of kine, or, if they wish, let them stay on their cars
and witness my combat.'"



SECTION XLIX

"Kripa said, 'O Radheya, thy crooked heart always inclineth to war. Thou
knowest not the true nature of things; nor dost thou take into account
their after-consequences. There are various kinds of expedients
inferrable from the scriptures. Of these, a battle hath been regarded by
those acquainted with the past, as the most sinful. It is only when time
and place are favourable that military operations can lead to success. In
the present instance, however, the time being unfavourable, no good
results will be deprived. A display of prowess in proper time and place
becometh beneficial. It is by the favourableness or otherwise (of time
and place) that the opportuneness of an act is determined. Learned men
can never act according to the ideas of a car-maker. Considering all
this, an encounter with Partha is not advisible for us. Alone he saved
the Kurus (from the Gandharvas), and alone he satiated Agni. Alone he led
the life of a Brahmacharin for five years (on the breast of Himavat).
Taking up Subhadra on his car, alone he challenged Krishna to single
combat. Alone he fought with Rudra who stood before him as a forester. It
was in this very forest that Partha rescued Krishna while she was being
taken away (by Jayadratha). It is he alone that hath, for five years,
studied the science of weapons under Indra. Alone vanquishing all foes he
hath spread the fame of the Kurus. Alone that chastiser of foes
vanquished in battle Chitrasena, the king of the Gandharvas and in a
moment his invincible troops also. Alone he overthrew in battle the
fierce Nivatakavachas and the Kalakhanchas, that were both incapable of
being slain by the gods themselves. What, however, O Kama, hath been
achieved by thee single-handed like any of the sons of Pandu, each of
whom had alone subjugated many lords of earth? Even Indra himself is
unfit to encounter Partha in battle. He, therefore, that desireth to
fight with Arjuna should take a sedative. As to thyself, thou desirest to
take out the fangs of an angry snake of virulent poison by stretching
forth thy right hand and extending thy forefinger. Or, wandering alone in
the forest thou desirest to ride an infuriate elephant and go to a boar
without a hook in hand. Or, rubbed over with clarified butter and dressed
in silken robes, thou desirest to pass through the midst of a blazing
fire fed with fat and tallow and clarified butter. Who is there that
would, binding his own hands and feet and tying a huge stone unto his
neck, cross the ocean swimming with his bare arms? What manliness is
there in such an act? O Kama, he is a fool that would, without, skill in
weapons and without strength, desire to fight with Partha who is so
mighty and skilled in weapons? Dishonestly deceived by us and liberated
from thirteen years' exile, will not the illustrious hero annihilate us?
Having ignorantly come to a place where Partha lay concealed like fire
hidden in a well, we have, indeed, exposed to a great danger. But
irresistible though he be in battle, we should fight against him. Let,
therefore, our troops, clad in mail, stand here arrayed in ranks and
ready to strike. Let Drona and Duryodhana and Bhishma and thyself and
Drona's son and ourselves, all fight with the son of Pritha. Do not O
Kama, act so rashly as to fight alone. If we six car-warriors be united,
we can then be a match for and fight with that son of Pritha who is
resolved to fight and who is as fierce as the wielder of the thunderbolt.
Aided by our troops arrayed in ranks, ourselves--great bowmen--standing
carefully will fight with Arjuna even as the Danavas encounter Vasava in
battle.'"



SECTION L

"Aswatthaman said, 'The kine, O Karna, have not yet been won, nor have
they yet crossed the boundary (of their owner's dominions), nor have they
yet reached Hastinapura. Why dost thou, therefore, boast of thyself?
Having won numerous battles, and acquired enormous wealth, and vanquished
hostile hosts, men of true heroism speak not a word of their prowess.
Fire burneth mutely and mutely doth the sun shine. Mutely also doth the
Earth bear creatures, both mobile and immobile. The Self-existent hath
sanctioned such offices for the four orders that having recourse to them
each may acquire wealth without being censurable. A Brahmana, having
studied the Vedas, should perform sacrifices himself, and officiate at
the sacrifices of others. And a Kshatriya, depending upon the bow, should
perform sacrifices himself but should never officiate at the sacrifices
of others. And of Vaisya, having earned wealth, should cause the rites
enjoined in the Vedas to be performed for himself. A Sudra should always
wait upon and serve the other three orders. As regards those that live by
practising the profession of flowers and vendors of meat, they may earn
wealth by expedients fraught with deceit and fraud. Always acting
according to the dictates of the scriptures, the exalted sons of Pandu
acquired the sovereignty of the whole earth, and they always act
respectfully towards their superiors, even if the latter prove hostile to
them. What Kshatriya is there that expressed delight at having obtained a
kingdom by means of dice, like this wicked and shameless son of
Dhritarashtra? Having acquired wealth in this way by deceit and fraud
like a vendor of meat, who that is wise boast of it? In what single
combat didst thou vanquish Dhananjaya, or Nakula, or Sahadeva, although
thou hast robbed them of their wealth? In what battle didst thou defeat
Yudhishthira, or Bhima that foremost of strong men? In what battle was
Indraprastha conquered by thee? What thou hast done, however, O thou of
wicked deeds, is to drag that princess to court while she was ill and had
but one raiment on? Thou hast cut the mighty root, delicate as the
sandal, of the Pandava tree. Actuated by desire of wealth, when thou
madest the Pandavas act as slaves, rememberest thou what Vidura said! We
see that men and others, even insects and ants, show forgiveness
according to their power of endurance. The son of Pandu, however, is
incapable of forgiving the sufferings of Draupadi. Surely, Dhananjaya
cometh here for the destruction of the sons of Dhritarashtra. It is true,
affecting great wisdom, thou art for making speeches but will not
Vibhatsu, that slayer of foes, exterminate us all! If it be gods, or
Gandharvas or Asuras, or Rakshasas, will Dhananjaya the son of Kunti,
desist to fight from panic? Inflamed with wrath upon whomsoever he will
fall, even him he will overthrow like a tree under the weight of Garuda!
Superior to thee in prowess, in bowmanship equal unto the lord himself of
the celestials, and in battle equal unto Vasudeva himself, who is there
that would not praise Partha? Counteracting celestial weapons with
celestial, and human weapons with human, what man is a match for Arjuna?
Those acquainted with the scriptures declare that a disciple is no way
inferior to a son, and it is for this that the son of Pandu is a
favourite of Drona. Employ thou the means now which thou hadst adopted in
the match at dice,--the same means, viz., by which thou hadst subjugated
Indraprastha, and the same means by which thou hadst dragged Krishna to
the assembly! This thy wise uncle, fully conversant with the duties of
the Kshatriya order--this deceitful gambler Sakuni, the prince of
Gandhara, let him fight now! The Gandiva, however, doth not cast dice
such as the Krita or the Dwapara, but it shooteth upon foes blazing and
keen-edged shafts by myriads. The fierce arrows shot from the Gandiva,
endued with great energy and furnished with vulturine wings, car, pierce
even mountains. The destroyer of all, named Yama, and Vayu, and the
horse-faced Agni, leave some remnant behind, but Dhananjaya inflamed with
wrath never doth so. As thou hadst, aided by thy uncle, played a dice in
the assembly so do fight in this battle protected by Suvala's son. Let
the preceptor, if he chooses fight; I shall not, however, fight with
Dhananjaya. We are to fight with the king of the Matsyas, if indeed, he
cometh in the track of the kine.'"



SECTION LI

"Bhishma said, 'Drona's son observeth well, and Kripa, too observeth
rightly. As for Kama, it is only out of regard for the duties of the
Kshatriya order that he desireth to fight. No man of wisdom can blame the
preceptor. I, however, am of opinion that fight we must, considering both
the time and the place. Why should not that man be bewildered who hath
five adversaries effulgent as five suns, who are heroic combatants and
who have just emerged from adversity? Even those conversant with morality
are bewildered in respect of their own interests. It is for this, O king,
that I tell thee this, whether my words be acceptable to you or not. What
Karna said unto thee was only for raising our (drooping) courage. As
regards thyself, O preceptor's son, forgive everything. The business at
hand is very grave. When the son of Kunti hath come, this is not the time
for quarrel. Everything should now be forgiven by thyself and the
preceptor Kripa. Like light in the sun, the mastery of all weapons doth
reside in you. As beauty is never separated from Chandramas, so are the
Vedas and the Brahma weapon both established in you. It is often seen
that the four Vedas dwell in one object and Kshatriya attributes in
another. We have never heard of these two dwelling together in any other
person than the preceptor of the Bharata race and his son. Even this is
what I think. In the Vedantas, in the Puranas, and in old histories, who
save Jamadagni, O king, would be Drona's superior? A combination of the
Brahma weapon with the Vedas,--this is never to be seen anywhere else. O
preceptor's son, do thou forgive. This is not the time for disunion. Let
all of us, uniting, fight with Indra's son who hath come. Of all the
calamities that may befall an army that have been enumerated by men of
wisdom, the worst is disunion among the leaders. Aswatthaman said, 'O
bull among men, these thy just observations, need not be uttered in our
presence; the preceptor, however, filled with wrath, had spoken of
Arjuna's virtues. The virtues of even an enemy should be admitted, while
the faults of even one's preceptor may be pointed out; therefore one
should, to the best of his power, declare the merits of a son or a
disciple.'

"Duryodhana said, 'Let the preceptor grant his forgiveness and let peace
be restored. If the preceptor be at one with us, whatever should be done
(in view of the present emergency) would seem to have been already done.'

"Vaisampayana continued, 'Then, O Bharata, Duryodhana assisted by Kama
and Kripa, and the high-souled Bhishma pacified Drona.'

"Drona said, 'Appeased I have already been at the words first spoken by
Bhishma, the son of Santanu. Let such arrangements be made that Partha
may not be able to approach Duryodhana in battle. And let such
arrangements be made that king Duryodhana may not be captured by the foe,
in consequence either of his rashness or want of judgment. Arjuna hath
not, to be sure, revealed himself before the expiry of the term of exile.
Nor will he pardon this act (of ours) today, having only recovered the
kine. Let such arrangements, therefore, be made that he may not succeed
in attacking Dhritarashtra's son and defeating our troops. Like myself
(who am doubtful of the completion of period of exile) Duryodhana also
had said so before. Bearing it in mind, it behoveth the son of Ganga to
say what is true.'"



SECTION LII

"Bhishma said, 'The wheel of time revolves with its divisions, viz., with
Kalas and Kasthas and Muhurtas and days and fortnights and months and
constellations and planets and seasons and years. In consequence of their
fractional excesses and the deviations of also of the heavenly bodies,
there is an increase of two months in every five years. It seems to me
that calculating this wise, there would be an excess of five months and
twelve nights in thirteen years. Everything, therefore, that the sons of
Pandu had promised, hath been exactly fulfilled by them. Knowing this to
be certain, Vibhatsu hath made his appearance. All of them are
high-souled and fully conversant with the meanings of the scriptures. How
would they deviate from virtue that have Yudhishthira for their guide?
The sons of Kunti do not yield to temptation. They have achieved a
difficult feat. If they had coveted the possession of their kingdom by
unfair means, then those descendants of the Kuru race would have sought
to display their prowess at the time of the match at dice. Bound in bonds
of virtue, they did not deviate from the duties of the Kshatriya order.
He that will regard them to have behaved falsely will surely meet with
defeat. The sons of Pritha would prefer death to falsehood. When the
time, however, comes, those bulls among men--the Pandava's--endued with
energy like that of Sikra, would not give up what is theirs even if it is
defended by the wielder himself of the thunderbolt. We shall have to
oppose in battle the foremost of all wielders of weapons. Therefore, let
such advantageous arrangements as have the sanction of the good and the
honest be now made without loss of time so that our possessions may not
be appropriated by the foe. O king of kings, O Kaurava, I have never seen
a battle in which one of the parties could say,--we are sure to win. When
a battle occurs, there must be victory or defeat, prosperity or
adversity. Without doubt, a party to a battle must have either of the
two. Therefore, O king of kings, whether a battle be now proper or not
consistent with virtue or not, make thy arrangements soon, for Dhananjaya
is at hand.'

"Duryodhana said, 'I will not, O grandsire, give back the Pandavas their
kingdom. Let every preparation, therefore, for battle be made without
delay.'

"Bhishma said, 'Listen to what I regard as proper, if it pleases thee. I
should always say what is for thy good, O Kaurava. Proceed thou towards
the capital, without loss of time, taking with thee a fourth part of the
army. And let another fourth march, escorting the kine. With half the
troops we will fight the Pandava. Myself and Drona, and Karna and
Aswatthaman and Kripa will resolutely withstand Vibhatsu, or the king of
the Matsyas, or Indra himself, if he approaches. Indeed, we will
withstand any of these like the bank withstanding the surging sea.'

"Vaisampayana continued, 'These words spoken by the high-souled Bhishma
were acceptable to them, and the king of the Kauravas acted accordingly
without delay. And having sent away the king and then the kine, Bhishma
began to array the soldiers in order of battle. And addressing the
preceptor, he said, 'O preceptor, stand thou in the centre, and let
Aswatthaman stand on the left, and let the wise Kripa, son of Saradwata,
defend the right wing, and let Karna of the Suta caste, clad in mail,
stand in the van. I will stand in the rear of the whole army, protecting
it from that point.'"



SECTION LIII

"Vaisampayana said, 'After the Kauravas, O Bharata, had taken their stand
in this order, Arjuna, filling the air with the rattle and din of his
car, advanced quickly towards them. And the Kurus beheld his banner-top
and heard the rattle and din of his car as also the twang of the Gandiva
stretched repeatedly by him. And noting all this, and seeing that great
car-warrior--the wielder of the Gandiva--come, Drona spoke thus, 'That is
the banner-top of Partha which shineth at a distance, and this is the
noise of his car, and that is the ape that roareth frightfully. Indeed,
the ape striketh terror in the troops. And there stationed on that
excellent car, the foremost of car-warriors draweth that best of bows,
the Gandiva, whose twang is as loud as the thunder. Behold, these two
shafts coming together fall at my feet, and two others pass off barely
touching my ears. Completing the period of exile and having achieved many
wonderful feats, Partha saluteth me and whispereth in my ears. Endued
with wisdom and beloved of his relatives, this Dhananjaya, the son of
Pandu, is, indeed, beheld by us after a long time, blazing with beauty
and grace. Possessed of car and arrows, furnished with handsome fences
and quiver and conch and banner and coat of mail, decked with diadem and
scimitar and bow, the son of Pritha shineth like the blazing (Homa) fire
surrounded with sacrificial ladles and fed with sacrificial butter.'

"Vaisampayana continued, 'Beholding the Kurus ready for battle, Arjuna
addressing Matsya's son in words suitable to the occasion, said, 'O
charioteer, restrain thou the steeds at such a point whence my arrows may
reach the enemy. Meanwhile, let me see, where, in the midst of this army,
is that vile wretch of the Kuru race. Disregarding all these, and
singling out that vainest of princes I will fall upon his head, for upon
the defeat of that wretch the others will regard themselves as defeated.
There standeth Drona, and thereafter him his son. And there are those
great bowmen--Bhishma and Kripa and Kama. I do not see, however, the king
there. I suspect that anxious to save his life, he retreateth by the
southern road, taking away with him the kine. Leaving this array of
car-warriors, proceed to the spot where Suyodhana is. There will I fight,
O son of Virata, for there the battle will not be fruitless, Defeating
him I will come back, taking away the kine.'

"Vaisampayana continued, 'Thus addressed, the son of Virata restrained
the steeds with an effort and turned them by a pull at the bridle from
the spot where those bulls of the Kuru race were, and urged them on
towards the place where Duryodhana was. And as Arjuna went away leaving
that thick array of cars, Kripa, guessing his intention, addressed his
own comrades, saying, 'This Vibhatsu desireth not to take up his stand at
a spot remote from the king. Let us quickly fall upon the flanks of the
advancing hero. When inflamed with wrath, none else, unassisted, can
encounter him in battle save the deity of a thousand eyes, or Krishna the
son of Devaki. Of what use to us would the kine be or this vast wealth
also, if Duryodhana were to sink, like a boat, in the ocean of Partha?'
Meanwhile, Vibhatsu, having proceeded towards that division of the army,
announced himself speedily by name, and covered the troops with his
arrows thick as locusts. And covered with those countless shafts shot by
Partha, the hostile warriors could not see anything, the earth itself and
the sky becoming overwhelmed therewith. And the soldiers who had been
ready for the fight were so confounded that none could even the flee from
the field. And beholding the light-handedness of Partha they all
applauded it mentally. And Arjuna then blew his conch which always made
the bristles of the foe stand erect. And twanging his best of bows, he
urged the creatures on his flagstaff to roar more frightfully. And at the
blare of his conch and the rattle of his car-wheels, and the twang of the
Gandiva, and the roar of the superhuman creatures stationed on his
flagstaff, the earth itself began to tremble. And shaking their upraised
tails and lowing together, the kine turned back, proceeding along the
southern road.'"



SECTION LIV

"Vaisampayana said, 'Having disorganised the hostile host by force and
having recovered the kine, that foremost of bowmen, desirous of fighting
again, proceeded towards Duryodhana. And beholding the kine running wild
towards the city of the Matsyas, the foremost warriors of the Kurus
regarded Kiritin to have already achieved success. And all of a sudden
they fell upon Arjuna who was advancing towards Duryodhana. And beholding
their countless divisions firmly arrayed in order of battle with
countless banners waving over them, that slayer of foes, addressing the
son of the king of the Matsyas, said, 'Urge on, to the best of their
speed by this road, these white steeds decked with golden bridles. Strive
thou well, for I would approach this crowd of Kuru lions. Like an
elephant desiring an encounter with another, the Suta's son of wicked
soul eagerly desireth a battle with me. Take me, O prince, to him who
hath grown so proud under the patronage of Duryodhana. Thus addressed,
the son of Virata by means of those large steeds endued with the speed of
the wind and furnished with golden armour, broke that array of cars and
took the Pandava into the midst of the battle-field. And seeing this
those mighty car-warriors, Chitrasena and Sangramajit and Satrusaha and
Jaya, desirous of aiding Karna, rushed with arrows and long shafts,
towards the advancing hero of Bharata's race. Then that foremost of men,
inflamed with wrath, began to consume by means of fiery arrows shot from
his bow, that array of cars belonging to those bulls among the Kurus,
like a tremendous conflagration consuming a forest. Then, when the battle
began to rage furiously, the Kuru hero, Vikarna, mounted on his car,
approached that foremost of car-warriors, Partha, the younger brother of
Bhima,--showering upon him terrible shafts thick and long. Then cutting
Vikarna's bow furnished with a tough string and horns overlaid with gold,
Arjuna cut off his flagstaff. And Vikarna, beholding his flagstaff cut
off, speedily took to flight. And after Vikarna's flight, Satruntapa,
unable to repress his ire, began to afflict Partha, that obstructer of
foes and achiever of super-human feats, by means of a perfect shower of
arrows. And drowned, as it were, in the midst of the Kuru-array, Arjuna,
pierced by that mighty car-warrior,--king Satruntapa--pierced the latter
in return with five and then slew his car-driver with ten shafts, and
pierced by that bull of the Bharata race with an arrow capable of
cleaving the thickest coat of mail, Satruntapa fell dead on the field of
battle, like a tree from a mountain-top torn up by the wind. And those
brave bulls among men, mangled in battle by that braver bull among men,
began to waver and tremble like mighty forests shaken by the violence of
the wind that blows at the time of the universal dissolution. And struck
in battle by Partha, the son of Vasava, those well-dressed heroes among
men--those givers of wealth endued with the energy of Vasava--defeated
and deprived of life, began to measure their lengths on the ground, like
full-grown Himalayan elephants clad in mails of black steel decked with
gold. And like unto a raging fire consuming a forest at the close of
summer, that foremost of men, wielding the Gandiva, ranged the field in
all directions, slaying his foes in battle thus. And as the wind rangeth
at will, scattering masses of clouds and fallen leaves in the season of
spring, so did that foremost of car-warriors--Kiritin--ranged in that
battle, scattering all his foes before him. And soon slaying the red
steeds yoked unto the car of Sangramajit, the brother of Vikatana's son,
that hero decked in diadem and endued with great vigour then cut off his
antagonist's head by a crescent-shaped arrow. And when his brother was
slain, Vikartana's son of the Suta caste, mustering all his prowess,
rushed at Arjuna, like a huge elephant with out-stretched tusks, or like
a tiger at a mighty bull. And the son of Vikarna quickly pierced the son
of Pandu with twelve shafts and all his steeds also in every part of
their bodies and Virata's son too in his hand. And rushing impetuously
against Vikarna's son who was suddenly advancing against him, Kiritin
attacked him fiercely like Garuda of variegated plumage swooping down
upon a snake. And both of them were foremost of bowmen, and both were
endued with great strength, and both were capable of slaying foes. And
seeing that an encounter was imminent between them, the Kauravas, anxious
to witness it, stood aloof as lookers on. And beholding the offender
Karna, the son of Pandu, excited to fury, and glad also at having him,
soon made him, his horses, his car, and car-driver invisible by means of
a frightful shower of countless arrows. And the warriors of the Bharatas
headed by Bhishma, with their horses, elephants, and cars, pierced by
Kiritin and rendered invisible by means of his shafts, their ranks also
scattered and broken, began to wail aloud in grief. The illustrious and
heroic Karna, however counteracting with numberless arrows of his own
those shafts by Arjuna's hand, soon burst forth in view with bow and
arrows like a blazing fire. And then there arose the sound of loud
clapping of hands, with the blare of conchs and trumpets and kettle-drums
made by the Kurus while they applauded Vikartana's son who filled the
atmosphere with the sound of his bow-string flapping against his fence.
And beholding Kiritin filling the air with the twang of Gandiva, and the
upraised tail of the monkey that constituted his flag and that terrible
creature yelling furiously from the top of his flagstaff, Karna sent
forth a loud roar. And afflicting by means of his shafts, Vikartana's son
along with his steeds, car and car-driver, Kiritin impetuously poured an
arrowy shower on him, casting his eyes on the grandsire and Drona and
Kripa. And Vikartana's son also poured upon Partha a heavy shower of
arrows like a rain-charged cloud. And the diadem-decked Arjuna also
covered Karna with a thick down-pour of keen-edged shafts. And the two
heroes stationed on their cars, creating clouds of keen-edged arrows in a
combat carried on by means of countless shafts and weapons, appeared to
the spectators like the sun and the moon covered by clouds, and the
light-handed Karna, unable to bear the sight of the foe, pierced the four
horses of the diadem-decked hero with whetted arrows, and then struck his
car-driver with three shafts, and his flagstaff also with three. Thus
struck, that grinder of all adversaries in battle, that bull of the Kuru
race, Jishnu wielding the Gandiva, like a lion awaked from slumber,
furiously attacked Kama by means of straight-going arrows. And afflicted
by the arrowy shower (of Karna), that illustrious achiever of super-human
deeds soon displayed a thick shower of arrows in return. And he covered
Karna's car with countless shafts like the sun covering the different
worlds with rays. And like a lion attacked by an elephant, Arjuna, taking
some keen crescent-shaped arrows from out of his quiver and drawing his
bow to his ear, pierced the Suta's son on every part of his body. And
that grinder of foes pierced Karna's arms and thighs and head and
forehead and neck and other principal parts of his body with whetted
shafts endued with the impetuosity of the thunderbolt and shot from the
Gandiva in battle. And mangled and afflicted by the arrows shot by Partha
the son of Pandu, Vikartana's son, quitted the van of battle, and quickly
took to flight, like one elephant vanquished by another.'"



SECTION LV

"Vaisampayana said, 'After the son of Radha had fled from the field,
other warriors headed by Duryodhana, one after another, fell upon the son
of Pandu with their respective divisions. And like the shore withstanding
the fury of the surging sea, that warrior withstood the rage of that
countless host rushing towards him, arrayed in order of battle and
showering clouds of arrows. And that foremost of car-warriors, Kunti's
son Vibhatsu of white steeds, rushed towards the foe, discharging
celestial weapons all the while. Partha soon covered all the points of
the horizon with countless arrows shot from the Gandiva, like the sun
covering the whole earth with his rays. And amongst those that fought on
cars and horses and elephants, and amongst the mail-clad foot-soldiers,
there was none that had on his body a space of even two finger's breadth
unwounded with sharp arrows. And for his dexterity in applying celestial
weapons, and for the training of the steeds and the skill of Uttara, and
for the coursing of his weapons, and his prowess and light-handedness,
people began to regard Arjuna as the fire that blazeth forth during the
time of the universal dissolution for consuming all created things. And
none amongst the foe could cast his eyes on Arjuna who shone like a
blazing fire of great effulgence. And mangled by the arrows of Arjuna,
the hostile ranks looked like newly-risen clouds on the breast of a hill
reflecting the solar rays, or like groves of Asoka trees resplendent with
clusters of flowers. Indeed, afflicted by the arrows of Partha, the
soldiers looked like these, or like a beautiful garland whose flowers
gradually wither and drop away: And the all-pervading wind bore on its
wings in the sky the torn flags and umbrellas of the hostile host. And
affrighted at the havoc amongst their own ranks, the steeds fled in all
directions, freed from their yokes by means of Partha's arrows and
dragging after them broken portions of cars and elephants, struck on
their ears and ribs and tusks and nether lips and other delicate parts of
the body, began to drop down on the battle-field. And the earth, bestrewn
in a short time with the corpses of elephants belonging to the Kauravas,
looked like the sky overcast with masses of black clouds. And as that
fire of blazing flames at the end of the yuga consumeth all perishable
things of the world, both mobile and immobile, so did Partha, O king,
consumeth all foes in battle. And by the energy of his weapons and the
twang of his bow, and the preter-natural yells of the creatures stationed
on his flagstaff, and the terrible roar of the monkey, and by the blast
of his conch, that mighty grinder of foes, Vibhatsu, struck terror into
the hearts of all the troops of Duryodhana. And the strength of every
hostile warrior seemed, as it were, to be levelled to the dust at the
very sight of Arjuna. And unwilling to commit the daring act of sin of
slaying them that were defenceless, Arjuna suddenly fell back and
attacked the army from behind by means of clouds of keen-edged arrows
proceeding towards their aims like hawks let off by fowlers. And he soon
covered the entire welkin with clusters of blood-drinking arrows. And as
the (infinite) rays of the powerful sun, entering a small vessel, are
contracted within it for want of space, so the countless shafts of Arjuna
could not find space for their expansion even within the vast welkin.
Foes were able to behold Arjuna's car, when near, only once, for
immediately after, they were with their horses, sent to the other world.
And as his arrows unobstructed by the bodies of foes always passed
through them, so his car, unimpeded by hostile ranks, always passed
through the latter. And, indeed, he began to toss about and agitate the
hostile troops with great violence like the thousand-headed Vasuki
sporting in the great ocean. And as Kiritin incessantly shot his shafts,
the noise of the bow-string, transcending every sound, was so loud that
the like of it had never been heard before by created beings. And the
elephants crowding the field, their bodies pierced with (blazing) arrows
with small intervals between looked like black clouds coruscated with
solar rays. And ranging in all directions and shooting (arrows) right and
left, Arjuna's bow was always to be seen drawn to a perfect circle. And
the arrows of the wielder of the Gandiva never fell upon anything except
the aim, even as the eye never dwelleth on anything that is not
beautiful. And as the track of a herd of elephants marching through the
forest is made of itself, so was the track was made of itself for the car
of Kiritin. And struck and mangled by Partha, the hostile warriors
thought that,--Verily, Indra himself, desirous of Partha's victory,
accompanied by all the immortals is slaying us! And they also regarded
Vijaya, who was making a terrible slaughter around, to be none else than
Death himself who having assumed the form of Arjuna, was slaying all
creatures. And the troops of the Kurus, struck by Partha, were so mangled
and shattered that the scene looked like the achievement of Partha
himself and could be compared with nothing else save what was observable
in Partha's combats. And he severed the heads of foes, even as reapers
cut off the tops of deciduous herbs. And the Kurus all lost their energy
owing to the terror begot of Arjuna. And tossed and mangled by the
Arjuna-gale, the forest of Arjuna's foes reddened the earth with purple
secretions. And the dust mixed with blood, uplifted by the wind, made the
very rays of the sun redder still. And soon the sun-decked sky became so
red that it looked very much like the evening. Indeed, the sun ceaseth to
shed his rays as soon as he sets, but the son of Pandu ceased not to
shoot his shafts. And that hero of inconceivable energy overwhelmed, by
means of all celestial weapons, all the great bowmen of the enemy,
although they were possessed of great prowess. And Arjuna then shot three
and seventy arrows of sharp points at Drona, and ten at Dussaha and eight
at Drona's son, and twelve at Dussasana, and three at Kripa, the son of
Saradwat. And that slayer of foes pierced Bhishma, the son of Santanu,
with arrows, and king Duryodhana with a hundred. And, lastly, he pierced
Karna in the ear with a bearded shaft. And when that great bowmen Karna,
skilled in all weapons, was thus pierced, and his horses and car and
car-driver were all destroyed, the troops that supported him began to
break. And beholding those soldiers break and give way the son of Virata
desirous of knowing Partha's purpose, addressed him on the field of
battle, and said, 'O Partha, standing on this beautiful car, with myself
as charioteer, towards which division shall I go? For, commanded by thee,
I would soon take thee thither.'

"Arjuna replied, 'O Uttara, yonder auspicious warrior whom thou seest
cased in coat of tiger-skin and stationed on his car furnished with a
blue-flag and drawn by red steeds, is Kripa. There is to be seen the van
of Kripa's division. Take me thither. I shall show that great bowman my
swift-handedness in archery. And that warrior whose flag beareth the
device of an elegant water-pot worked in gold, is the preceptor
Drona--that foremost of all wielders of weapons. He is always an object
of regard with me, as also with all bearers of arms. Do thou, therefore,
circumambulate that great hero cheerfully. Let us bend our heads there,
for that is the eternal virtue. If Drona strikes my body first, then I
shall strike him, for then he will not be able to resent it. There, close
to Drona, that warrior whose flag beareth the device of a bow, is the
preceptor's son, the great car-warrior Aswatthaman, who is always an
object of regard with me as also with every bearer of arms. Do thou,
therefore, stop again and again, while thou comest by his car. There,
that warrior who stayeth on his car, cased in golden mail and surrounded
by a third part of the army consisting of the most efficient troops, and
whose flag beareth the device of an elephant in a ground of gold, is the
illustrious king Duryodhana, the son of Dhritarashtra. O hero, take
before him this thy car that is capable of grinding hostile cars. This
king is difficult of being vanquished in battle and is capable of
grinding all foes. He is regarded as the first of all Drona's disciples
in lightness of hand. I shall, in battle, show him my superior swiftness
in archery. There, that warrior whose flag beareth the device of a stout
chord for binding elephants, is Karna, the son of Vikartana, already
known to thee. When thou comest before that wicked son of Radha, be thou
very careful, for he always challengeth me to an encounter. And that
warrior whose flag is blue and beareth the device of five stars with a
sun (in the centre), and who endued with great energy stayeth on his car
holding a huge bow in hand and wearing excellent fences, and over whose
head is an umbrella of pure white, who standeth at the head of a
multitudinous array of cars with various flags and banners like the sun
in advance of masses of black clouds, and whose mail of gold looks bright
as the sun or the moon, and who with his helmet of gold striketh terror
into my heart, is Bhishma, the son of Santanu and the grandsire of us
all. Entertained with regal splendour by Duryodhana, he is very partial
and well-affected towards that prince. Let him be approached last of all,
for he may, even now, be an obstacle to me. While fighting with me, do
thou carefully guide the steeds. Thus addressed by him, Virata's son, O
king, guided Savyasachin's car with great alacrity towards the spot where
Kripa stood anxious to fight.'"



SECTION LVI

"Vaisampayana said, 'And the ranks of those fierce bowmen, the Kurus,
looked like masses of clouds in the rainy season drifting before a gentle
wind. And close (to those ranks of foot-soldiers) stood the enemy's
horses ridden by terrible warriors. And there were also elephants of
terrible mien, looking resplendent in beautiful armour, ridden by skilled
combatants and urged on with iron crows and hooks. And, O king, mounted
on a beautiful car, Sakra came there accompanied by the celestials,--the
Viswas and Maruts. And crowded with gods, Yakshas, Gandharvas and Nagas,
the firmament looked as resplendent as it does when bespangled with the
planetary constellation in a cloudless night. And the celestials came
there, each on his own car, desirous of beholding the efficacy of their
weapons in human warfare, and for witnessing also the fierce and mighty
combat that would take place when Bhishma and Arjuna would meet. And
embellished with gems of every kind and capable of going everywhere at
the will of the rider, the heavenly car of the lord of the celestials,
whose roof was upheld by a hundred thousand pillars of gold with (a
central) one made entirely of jewels and gems, was conspicuous in the
clear sky. And there appeared on the scene three and thirty gods with
Vasava (at their head), and (many) Gandharvas and Rakshasas and Nagas and
Pitris, together with the great Rishis. And seated on the car of the lord
of the celestials, appeared the effulgent persons of king, Vasumanas and
Valakshas and Supratarddana, and Ashtaka and Sivi and Yayati and Nahusha
and Gaya and Manu and Puru and Raghu and Bhanu and Krisaswa and Sagara
and Nala. And there shone in a splendid array, each in its proper place
the cars of Agni and Isa and Soma and Varuna and Prajapati and Dhatri and
Vidhatri and Kuvera and Yama, and Alamvusha and Ugrasena and others, and
of the Gandharva Tumburu. And all the celestials and the Siddhas, and all
the foremost of sages came there to behold that encounter between Arjuna
and the Kurus. And the sacred fragrance of celestial garlands filled the
air like that of blossoming woods at the advent of spring. And the red
and reddish umbrellas and robes and garlands and chamaras of the gods, as
they were stationed there, looked exceedingly beautiful. And the dust of
the earth soon disappeared and (celestial) effulgence lit up everything.
And redolent of divine perfumes, the breeze began to soothe the
combatants. And the firmament seemed ablaze and exceedingly beautiful,
decked with already arrived and arriving cars of handsome and various
make, all illumined with diverse sorts of jewels, and brought thither by
the foremost of the celestials. And surrounded by the celestials, and
wearing a garland of lotuses and lilies the powerful wielder of the
thunderbolt looked exceedingly beautiful on his car. And the slayer of
Vala, although he steadfastly gazed at his son on the field of battle,
was not satiated with such gazing,'"



SECTION LVII

"Vaisampayana said, 'Beholding the army of the Kurus arrayed in order of
battle, that descendant of the Kuru race, Partha, addressing Virata's
son, said, 'Do thou proceed to the spot where Kripa, the son of Saradwat,
is going by the southern side of that car whose flag is seen to bear the
device of a golden altar.'

"Vaisampayana continued, 'Hearing these words of Dhananjaya, the son of
Virata urged, without a moment's delay, those steeds of silvery hue
decked in golden armour. And making them adopt, one after another, every
kind of the swifter paces, he urged those fiery steeds resembling the
moon in colour. And versed in horse-lore, Uttara, having approached the
Kuru host, turned back those steeds endued with the speed of the wind.
And skilled in guiding vehicles, the prince of Matsya, sometimes wheeling
about, and sometimes proceeding in circular mazes, and sometimes turning
to the left, began to be wilder the Kurus. And wheeling round, the
intrepid and mighty son of Virata at last approached the car of Kripa,
and stood confronting him. Then announcing his own name, Arjuna
powerfully blew that best of conchs called Devadatta, of loud blare. And
blown on the field of battle by the mighty Jishnu, the blare of that
conch was heard like the splitting of a mountain. And seeing that the
conch did not break into a hundred fragments when blown by Arjuna, the
Kurus with all their warriors began to applaud it highly. And having
reached the very heavens, that sound coming back was heard even like the
crash of the thunderbolt hurled by Maghavat on the mountain breast.
Thereupon that heroic and intrepid and mighty car-warrior, Saradwat's son
Kripa, endued with strength and prowess, waxing wroth at Arjuna, and
unable to bear that sound and eager for fight, took up his own
sea-begotten conch and blew it vehemently. And filling the three worlds
with that sound, that foremost of car-warriors took up a large bow and
twanged the bow-string powerfully. And those mighty car-warriors, equal
unto two suns, standing opposed to each other, shone like two masses of
autumnal clouds. Then Saradwat's son quickly pierced Partha, that slayer
of hostile heroes, with ten swift and whetted arrows capable of entering
into the very vitals. And Pritha's son also, on his part, drawing that
foremost of weapons, the Gandiva, celebrated over the world, shot
innumerable iron-arrows, all capable of penetrating into the very core of
the body. Thereupon Kripa, by means of whetted shafts, cut into hundreds
and thousands of fragments, those blood-drinking arrows of Partha before
they could come up. Then that mighty car-warrior, Partha also, in wrath
displaying various manoeuvres, covered all sides with a shower of arrows.
And covering the entire welkin with his shafts, that mighty warrior of
immeasurable soul, the son of Pritha, enveloped Kripa with hundred of
shafts. And sorely afflicted by those whetted arrows resembling flames of
fire, Kripa waxed wroth and quickly afflicting the high-souled Partha of
immeasurable prowess with ten thousand shafts, set up on the field of
battle a loud roar. Then the heroic Arjuna quickly pierced the four
steeds of his adversary with four fatal arrows shot from the Gandiva,
sharp and straight, and furnished with golden wings. And pierced by means
of those whetted arrows resembling flames of fire those steeds suddenly
reared themselves, and in consequence Kripa reeled off his place. And
seeing Gautama thrown off his place, the slayer of hostile heroes, the
descendant of the Kuru race, out of regard for his opponent's dignity,
ceased to discharge his shafts at him. Then regaining his proper place,
Gautama quickly pierced Savyasachin with ten arrows furnished with
feathers of the Kanka bird. Then with a crescent-shaped arrow of keen
edge, Partha cut off Kripa's bow and leathern fences. And soon Partha cut
off Kripa's coat of mail also by means of arrows capable of penetrating
the very vitals, but he did not wound his person. And divested of his
coat of mail, his body resembled that of a serpent which hath in season
cast off its slough. And as soon as his bow had been cut off by Partha,
Gautama took up another and stringed it in a trice. And strange to say,
that bow of him was also cut off by Kunti's son, by means of straight
shafts. And in this way that slayer of hostile heroes, the son of Pandu,
cut off other bows as soon as they were taken up, one after another, by
Saradwat's son. And when all his bows were thus cut off, that mighty hero
hurled, from his car, at Pandu's son, a javelin like unto the blazing
thunderbolt. Thereupon, as the gold-decked javelin came whizzing through
the air with the flash of a meteor, Arjuna cut it off by means of ten
arrows. And beholding his dart thus cut off by the intelligent Arjuna,
Kripa quickly took up another bow and almost simultaneously shot a number
of crescent-shaped arrows. Partha, however, quickly cut them into
fragments by means of ten keen-edged shafts, and endued with great
energy, the son of Pritha then, inflamed with wrath on the field of
battle, discharged three and ten arrows whetted on stone and resembling
flames of fire. And with one of these he cut off the yoke of his
adversary's car, and with four pierced his four steeds, and with the
sixth he severed the head of his antagonist's car-driver from off his
body. And with three that mighty car-warrior pierced, in that encounter,
the triple bamboo-pole of Kripa's car and with two, its wheels. And with
the twelfth arrow he cut off Kripa's flagstaff. And with the thirteenth
Falguni, who was like Indra himself as if smiling in derision, pierced
Kripa in the breast. Then with his bow cut off, his car broken, his
steeds slain, his car-driver killed, Kripa leapt down and taking up a
mace quickly hurled it at Arjuna. But that heavy and polished mace hurled
by Kripa was sent back along its course, struck by means of Arjuna's
arrows. And then the warriors (of Kripa's division), desirous of rescuing
wrathful son of Saradwat encountered Partha from all sides and covered
him with their arrows. Then the son of Virata, turning the steed to the
left began to perform circuitous evolution called Yamaka and thus
withstood all those warriors. And those illustrious bulls among men,
taking Kripa with them who had been deprived of his car, led him away
from the vicinity of Dhananiaya, the son of Kunti.'"



SECTION LVIII

"Vaisampayana said, 'After Kripa had thus been taken away, the invincible
Drona of red steeds, taking up his bow to which he had already stringed
an arrow, rushed towards Arjuna of white steeds. And beholding at no
great distance from him the preceptor advancing on his golden car, Arjuna
that foremost of victorious warriors, addressing Uttara, said, 'Blessed
be thou, O friend, carry me before that warrior on whose high banner-top
is seen a golden altar resembling a long flame of fire and decked with
numerous flags placed around, and whose car is drawn by steeds that are
red and large, exceedingly handsome and highly-trained, of face pleasant
and of quiet mien, and like unto corals in colour and with faces of
coppery hue, for that warrior is Drona with whom I desire to fight. Of
long arms and endued with mighty energy possessed of strength and beauty
of person, celebrated over all the worlds for his prowess, resembling
Usanas himself in intelligence and Vrihaspati in knowledge of morality,
he is conversant with the four Vedas and devoted to the practice of
Brahmacharya virtues. O friend, the use of the celestial weapons together
with the mysteries of their withdrawal and the entire-science of weapons,
always reside in him. Forgiveness, self-control, truth, abstention from
injury, rectitude of conduct,--these and countless other virtues always
dwell in that regenerate one. I desire to fight with that highly-blessed
one on the field. Therefore, take me before the preceptor and carry me
thither, O Uttara.'

"Vaisampayana continued, 'Thus addressed by Arjuna, Virata's son urged
his steeds decked with gold towards the car of Bharadwaja's son. And
Drona also rushed towards the impetuously advancing Partha, the son of
Pandu,--that foremost of car-warriors,--like an infuriate elephant
rushing towards an infuriate compeer. And the son of Bharadwaja then blew
his conch whose blare resembled that of a hundred trumpets. And at that
sound the whole army become agitated like the sea in a tempest. And
beholding those excellent steeds red in hue mingling in battle with
Arjuna's steeds of swan-like whiteness endued with the speed of the mind,
all the spectators were filled with wonder. And seeing on the field of
battle those car-warriors--the preceptor Drona and his disciple
Partha--both endued with prowess, both invincible, both well-trained,
both possessed of great energy and great strength, engaged with each
other, that mighty host of the Bharatas began to tremble frequently. And
that mighty car-warrior Partha, possessed of great prowess and filled
with joy upon reaching Drona's car on his own, saluted the preceptor. And
that slayer of hostile heroes, the mighty armed son of Kunti, then
addressed Drona in an humble and sweet tone, saying, 'Having completed
our exile in the woods, we are now desirous of avenging our wrongs. Even
invincible in battle, it doth not behove thee to be angry with us. O
sinless one, I will not strike thee unless thou strikest me first. Even
this is my intention. It behoveth thee to act as thou choosest.' Thus
addressed Drona discharged at him more than twenty arrows. But the
light-handed Partha cut them off before they could reach him. And at
this, the mighty Drona, displaying his lightness of hand in the use of
weapons, covered Partha's car with a thousand arrows. And desirous of
angering, Partha, that hero of immeasurable soul, then covered his steeds
of silvery whiteness with arrows whetted on stone and winged with the
feathers of the Kanka bird. And when the battle between Drona and Kiritin
thus commenced, both of them discharging in the encounter arrows of
blazing splendour, both well-known for their achievements, both equal to
the wind itself in speed, both conversant with celestial weapons, and
both endued with mighty energy, began shooting clouds of arrows to
bewilder the royal Kshatriyas. And all the warriors that were assembled
there were filled with wonder at sight of all this. And they all admired
Drona who quickly shot clouds of arrows exclaiming,--Well done! Well
done! Indeed, who else save Falguna, is worthy of fighting with Drona in
battle? Surely the duties of a Kshatriya are stern, for Arjuna fighteth
with even his own preceptor!--And it was thus that they who stood on the
field of battle said unto one another. And inflamed with fire, those
mighty-armed heroes standing before other, and each incapable of
overcoming the other, covered each other with arrowy showers. And
Bharadwaja's son, waxing worth, drew his large and unconquerable bow
plated on the back with gold, and pierced Falguna with his arrows. And
discharging at Arjuna's car innumerable whetted arrows possessed of solar
effulgence, he entirely shrouded the light of the sun. And that great
car-warrior of mighty arms, violently pierced Pritha's son with
keen-edged shafts even as the clouds shower upon a mountain. Then taking
up that foremost of bows, the Gandiva, destructive of foes and capable of
withstanding the greatest strain, the impetuous son of Pandu cheerfully
discharged countless shafts of various kinds adorned with gold, and that
powerful warrior also baffled in a moment Drona's arrowy shower by means
of those shafts shot from his own bow. And at this the spectators
wondered greatly. And the handsome Dhananjaya, the son of Pritha, ranging
on his car, displayed his weapons on all sides at the same time. And the
entire welkin covered with his arrows, became one wide expanse of shade.
And at this Drona become invisible like the sun enveloped in mist. And
shrouded by those excellent arrows on all sides, Drona looked like a
mountain on fire. And beholding his own car completely enveloped by the
arrows of Pritha's son, Drona that ornament of battle, bent his terrible
and foremost of bows whose noise was as loud as that of the clouds. And
drawing that first of weapons, which was like unto a circle of fire, he
discharged a cloud of keen-edged shafts. And then there were heard on the
field loud sounds like the splitting of bamboos set on fire. And that
warrior of immeasurable soul, shooting from his bow arrows furnished with
golden wings, covered all sides, shrouding the very light of the sun. And
those arrows with knots well-peeled off, and furnished with golden wings,
looked like flocks of birds in the sky. And the arrows discharged by
Drona from his bow, touching one another at the wings, appeared like one
endless line in the sky. And those heroes, thus discharging their arrows
decked with gold, seemed to cover the sky with showers of meteors. And
furnished with feathers of the Kanka bird, those arrows looked like rows
of cranes ranging in the autumnal sky. And the fierce and terrible
encounter that took place between the illustrious Drona and Arjuna
resembled that between Virata and Vasava of old. And discharging arrows
at each other from bows drawn at their fullest stretch, they resembled
two elephants assailing each other with their tusks. And those wrathful
warriors--those ornaments of battle--fighting strictly according to
established usage, displayed in that conflict various celestial weapons
in due order. Then that foremost of victorious men, Arjuna, by means of
his keen shafts resisted the whetted arrows shot by that best of
preceptors. And displaying before the spectators various weapons, that
hero of terrible prowess covered the sky with various kinds of arrows.
And beholding that tiger among men, Arjuna, endued with fierce energy and
intent upon striking him, that foremost of warriors and best of
preceptors (from affection) began to fight with him playfully by means of
smooth and straight arrows. And Bharadwaja's son fought on with Falguna,
resisting with his own the celestial weapons shot by the former. And the
fight that took place between those enraged lions among men, incapable of
bearing each other, was like unto encounter between the gods and the
Danavas. And the son of Pandu repeatedly baffled with his own, the
Aindra, the Vayavya, and the Agneya weapons that were shot by Drona. And
discharging keen shafts, those mighty bowmen, by their arrowy showers
completely covered the sky and made a wide expanse of shade. And then the
arrows shot by Arjuna, falling on the bodies of hostile warriors,
produced the crash of thunderbolt. O king, elephants, cars, and horses,
bathed in blood, looked like Kinsuka trees crowned with flowers. And in
that encounter between Drona and Arjuna, beholding the field covered with
arms decked with bangles, and gorgeously-attired car-warriors, and coats
of mail variegated with gold, and with banners lying scattered all about,
and with warriors slain by means of Partha's arrows, the Kuru host became
panic-stricken. And shaking their bows capable of bearing much strain,
those combatants began to shroud and weaken each other with their shafts.
And, O bull of the Bharata race, the encounter that took place between
Drona and Kunti's son was dreadful in the extreme and resembled that
between Vali and Vasava. And staking their very lives, they began to
pierce each other straight arrows shot from their fully-stretched
bow-strings. And a voice was heard in the sky applauding Drona, and
saying, 'Difficult is the feat performed by Drona, inasmuch as he
fighteth with Arjuna,--that grinder of foes, that warrior endued with
mighty energy, of firm grasp, and invincible in battle,--that conqueror
of both celestials and Daityas, that foremost of all car-warriors.' And
beholding Partha's infallibility, training, fleetness of hand, and the
range also of Arjuna's, arrows, Drona became amazed. And, O bull of the
Bharata race, lifting up his excellent bow, the Gandiva the unforbearing
Partha drew it now with one hand and now with another shot an arrowy
shower. And beholding that shower resembling a flight of locusts, the
spectators wondering applauded him exclaiming, 'Excellent'! 'Excellent'!
And so ceaselessly did he shoot his arrows that the very air was unable
to penetrate the thick array. And the spectators could not perceive any
interval between the taking up of the arrows and letting them off. And in
that fierce encounter characterised by lightness of hand in the discharge
of weapons, Partha began to shoot his arrows more quickly than before.
And then all at once hundreds and thousands of straight arrows fell upon
Drona's car. And, O bull of the Bharata race, beholding Drona completely
covered by the wielder of the Gandiva with his arrows, the Kuru army set
up exclamation of 'Oh'! and 'Alas'! And Maghavat, together with those
Gandharvas and Apsaras that have come there, applauded the fleetness of
Partha's hand. And that mighty car-warrior, the preceptor's son, then
resisted the Pandva with a mighty array of cars. And although enraged
with Arjuna, yet Aswatthaman mentally admired that feat of the
high-souled son of Pritha. And waxing wroth, he rushed towards Partha,
and discharged at him an arrowy shower like a heavy down-pour by the
cloud. And turning his steeds towards Drona's son, Partha gave Drona an
opportunity to leave the field. And thereupon the latter, wounded in that
terrible encounter, and his mail and banner gone sped away by the aid of
swift horses.'"



SECTION LIX

"Vaisampayana said, 'Then, O mighty king, Drona's son rushed to an
encounter with Arjuna in battle. And beholding his rush to the conflict
like a hurricane, showering shafts like a rain charged cloud Pritha's son
received him with a cloud of arrows. And terrible was the encounter
between them, like that between the gods and the Danavas. And they shot
arrows at each other like Virata and Vasava. And the welkin being
enveloped on all sides with arrows, the sun was completely hidden, and
the air itself was hushed. And, O conqueror of hostile cities, as they
assailed and struck each other, loud sounds arose as of bamboos on fire.
And, O king, Aswatthaman's horses being sorely afflicted by Arjuna, they
became bewildered and could not ascertain which way to go. And as
Pritha's son ranged on the field, the powerful son of Drona finding an
opportunity, cut off the string of the Gandiva with an arrow furnished
with a horse-shoe head And beholding that extraordinary feat of his, the
celestials applauded him highly. And exclaiming--'Well done'!---'Well
done'! Drona and Bhishma, and Karna, and the mighty warrior Kripa, all
applauded that feat of his greatly. And the son of Drona, drawing his
excellent bow, pierced with his shafts, furnished with the feathers of
the Kanka bird, the breast of Partha, that bull among warriors.
Thereupon, with a loud laughter, the mighty-armed son of Pritha attached
a strong and fresh string to Gandiva. And moistening his bow-string with
the sweat that stood on his forehead resembling the crescent moon,
Pritha's son advanced towards his adversary, even as an infuriated leader
of a herd of elephants rusheth at another elephant. And the encounter
that took place between those two matchless heroes on the field of battle
was exceedingly fierce and made the bristles of the spectators stand on
their ends. And as those heroes endued with mighty energy fought on, the
two mighty elephants, the Kurus beheld them with wonder. And those brave
bulls among men assailed each other with arrows of snaky forms and
resembling blazing fires. And as the couple of quivers belonging to the
Pandava was inexhaustible, that hero was able to remain on the field
immovable as a mountain. And as Aswatthaman's arrows, in consequence of
his ceaseless discharge in that conflict, were quickly exhausted, it was
for this that Arjuna prevailed over his adversary. Then Karna, drawing
his large bow with great force twanged the bow-string. And thereupon
arose loud exclamation of 'Oh'! and 'Alas'! And Pritha's son, casting his
eyes towards the spot where that bow was twanged, beheld before him the
son of Radha. And at that sight his wrath was greatly excited. And
inflamed with ire and desirous of slaying Karna, that bull of the Kuru
race stared at him with rolling eyes. And, O king, beholding Partha turn
away from Aswatthaman's side, the Kuru warriors discharged thousands of
arrows on Arjuna. And the mighty-armed Dhananjaya, that conqueror of
foes, leaving Drona's son, all on a sudden rushed towards Karna. And
rushing towards Karna, with eyes reddened in anger the son of Kunti,
desirous of a single combat with him, said these words."



SECTION LX

"Arjuna said, 'The time, O Karna, hath now come for making good thy
loquacious boast in the midst of the assembly, viz., that there is none
equal to thee in fight. Today, O Karna, contending with me in terrible
conflict, thou shalt know thy own strength, and shalt no longer disregard
others. Abandoning good breeding, thou hadst uttered many harsh words,
but this that thou endeavourest to do, is, I think, exceedingly
difficult. Do thou now, O Radha's son, contending with me in the sight of
the Kurus, make good what thou hadst said before in disregard of myself.
Thou who hadst witnessed Panchala's princess outraged by villains in the
midst of the court, do thou now reap the fruit of that act of thine.
Fettered by the bonds of morality before, I desisted from vengeance then.
Behold now, O son of Radha, the fruit of that wrath in conflict at hand.
O wicked wight, we have suffered much misery in that forest for full
twelve; years. Reap thou today the fruits of our concentrated vengeance.
Come, O Karna, cope with me in battle. Let these thy Kaurava warriors
witness the conflict. Hearing these words, Karna replied, 'Do thou, O
Partha, accomplish in deed what thou sayst in words. The world knows that
thy words verily exceed thy deed. That thou hadst foreborne formerly was
owing to thy inability to do anything. If we witness thy prowess even
now, we may acknowledge its truth. If thy past forbearance was due to thy
having been bound by the bonds of morality, truly thou art equally bound
now although thou regardest thyself free. Having as thou sayst, passed
thy exile in the woods in strict accordance with thy pledge and being
therefore weakened by practising an ascetic course of life, how canst
thou desire a combat with me now! O Pritha's son, if Sakra himself fight
on thy side, still I would feel no anxiety in putting forth my prowess.
Thy wish, O son of Kunti, is about to be gratified. Do thou fight with me
now, and behold my strength.' Hearing this, Arjuna said, 'Even now, O
Radha's son, thou hadst fled from battle with me, and it is for this that
thou livest although thy younger brother hath been slain. What other
person, save thee, having beheld his younger brother slain in battle
would himself fly from the field, and boast as thou dost, amid good and
true men?'

"Vaisampayana continued, 'Having said these words unto Karna, the
invincible Vibhatsu rushed at him and charged a volley, of shafts capable
of penetrating through a coat of mail. But that mighty car-warrior,
Karna, received with great alacrity that discharge with an arrowy shower
of his own, heavy as the downpour of the clouds. And that fierce volley
of arrows covered all sides and severally pierced the steeds and arms and
leathern fences of the combatants. And incapable of putting up with that
assault, Arjuna cut off the strings of Karna's quiver by means of a
straight and sharp arrow. Thereupon, taking out from his quiver another
arrow, Karna pierced the Pandava in the hand at which the latter's hold
of the bow was loosened. And then the mighty-armed Partha cut off Karna's
bow into fragments. And Karna replied by hurling a dart at his adversary,
but Arjuna cut it off by means of his arrows. And then the warriors that
followed the son of Radha rushed in crowds at Arjuna, but Partha sent
them all to the abode of Yama by means of arrows shot from the Gandiva.
And Vibhatsu slew the steeds of Karna by means of sharp and tough arrows
shot from the bow-string drawn to the ear, and deprived of life they
dropped down on the ground. And taking another sharp and blazing arrow
endued with great energy, the mighty son of Kunti pierced the breast of
Kama. And that arrow, cleaving through his mail, penetrated into his
body. And at this, Karna's vision was obscured and his senses left him.
And regaining consciousness, he felt a great pain, and leaving the combat
fled in a northernly direction. And at this, the mighty car-warrior
Arjuna and Uttara, both began to address him contumely.'"



SECTION LXI

"Vaisampayana said, 'Having defeated Vikartana's son, Arjuna said unto
the son of Virata, 'Take me towards that division where yonder device of
a golden palmyra is seen. There our grandfather, Santanu's son, like unto
a celestial, waiteth, desirous of an encounter with me.' Thereupon,
beholding that mighty host thronged with cars and horses and elephants,
Uttara, sorely pierced with arrows, said, 'O hero, I am no longer able to
guide thy excellent steeds. My spirits droop and my mind is exceedingly
bewildered. All the directions seem to be whirling before my eyes in
consequence of the energy of the celestial weapons used by thee and the
Kurus. I have been deprived of my senses by the stench of fat and blood
and flesh. Beholding all this, from terror my mind is, as it were, cleft
in twain. Never before had I beheld such a muster of horses in battle.
And at the flapping of fences, and the blare of conchs, the leonine roars
made by the warriors and the shrieks of elephants, and the twang of the
Gandiva resembling the thunder, I have, O hero, been so stupefied that I
have been deprived of both hearing and memory. And, O hero, beholding
thee incessantly drawing to a circle, in course of the conflict, the
Gandiva which resembleth a circle of fire, my sight faileth me and my
heart is rent asunder. And seeing thy fierce form in battle, like that of
the wielder of the Pinaka while inflamed with wrath, and looking also at
the terrible arrows shot by thee, I am filled with fear. I fail to see
when thou takest up thy excellent arrows, when thou fixest them on the
bow-string, and when thou lettest them off. And though all this is done
before my eyes, yet, deprived of my senses, I do not see it. My spirits
are drooping and earth itself seems to be swimming before me. I have no
strength to hold the whip and the reins.' Hearing these words, Arjuna
said, 'Do thou not fear. Assure thyself. Thou also hast, on the field of
battle performed, O bull among men, wonderful feats. Blessed be thou,
thou art a prince and born in the illustrious line of Matsyas. It
behoveth thee not to feel dispirited in chastising thy foes. Therefore, O
prince, stationed on my car, muster all thy fortitude and hold the reins
of my steeds, O slayer of foes, when I once more become engaged in
battle.'

"Vaisampayana continued, 'Having said this unto Virata's son, that best
of men and foremost of car-warriors, the mighty-armed Arjuna, again
addressed the son of Virata, saying. 'Take me without delay to the van of
Bhishma's division. I will cut off his very bow-string in the battle.
Thou shalt behold today the celestial weapons of blazing beauty, shot by
me, look like flashes of lightning disporting amid the clouds in the sky.
The Kauravas shall behold the gold decked back of my Gandiva today, and
assembled together the foe shall dispute, saying,--By which hand of his,
the right or the left, doth he should? And I shall cause a dreadful river
(of death) to flow today towards the other world with blood for its
waters and cars for its eddies, and elephants for its crocodiles. I shall
today, with my straight arrows, extirpate the Kuru forest having hands
and feet and heads and backs and arms for the branches of its trees.
Alone, bow in hand, vanquishing the Kuru host, a hundred paths shall open
before me like those of a forest in conflagration. Struck by me thou
shalt today behold the Kuru army moving round and round like a wheel
(unable to fly off the field). I shall show thee today my excellent
training in arrows and weapons. Stay thou on my car firmly, whether the
ground be smooth or uneven. I can pierce with my winged arrows even the
mountain of Sumeru that stands touching the very heavens. I slew of old,
at Indra's command, hundreds and thousands of Paulomas and Kalakhanjas in
battle. I have obtained my firmness of grasp from Indra, and my lightness
of hand from Brahman, and I have learnt various modes of fierce attack
and defence amid crowds of foes from Prajapati. I vanquished, on the
other side of the great ocean, sixty thousands of car-warriors--all
fierce archers--residing in Hiranyapura. Behold, now I defeat the
multitudinous host of the Kurus like a tempest scattering a heap of
cotton. With my fiery arrows I shall today set the Kuru-forest to fire,
having banners for its trees, the foot-soldiers for its shrubs, and the
car-warriors for its beasts of prey. Like unto the wielder of the
thunderbolt overthrowing the Danavas, alone I shall, with my straight
arrows, bring down from the chambers of their cars the mighty warrior of
the Kuru army stationed therein and struggling in the conflict to the
best of their power. I have obtained from Rudra the Raudra, from Varuna
the Varuna from Agni the Agneya, from the god of Wind the Vayava, and
from Sakra the thunderbolt and other weapons. I shall certainly
exterminate the fierce Dhartarashtra-forest though protected by many
leonine warriors. Therefore, O Virata's son, let thy fears be dispelled.'

"Vaisampayana continued, 'Thus assured by Savyasachin, the son of Virata
penetrated into that fierce array of cars protected by Bhishma. The son
of Ganga, however, of fierce deeds, cheerfully withstood the mighty-armed
hero advancing from desire of vanquishing the heroes in battle. Jishnu,
then, confronting Bhishma, cut off his standard clean off at the roots by
shooting a gold-decked arrow pierced by which it fell to the ground. And
at this, four mighty warriors, Dussasana and Vikarna and Dussaha and
Vivingsati, skilled in weapons and endued with great energy, and all
decked with handsome garlands and ornaments, rushed towards that terrible
bowman. And advancing towards Vibhatsu--that fierce archer, these all
encompassed him around. Then the heroic Dussasana pierced the son of
Virata with a crescent-shaped arrow and he pierced Arjuna with another
arrow in the breast. And Jishnu, confronting Dussasana, cut off by means
of a sharp-edged arrow furnished with vulturine wings his adversary's bow
plaited with gold, and then pierced his person in the breast by means of
five arrows. And afflicted by the arrows of Partha. Dussasana fled,
leaving the combat. Then Vikarna, the son of Dhritarashtra, pierced
Arjuna--that slayer of hostile heroes, by means of sharp and straight
arrows furnished with vulturine wings. But the son of Kunti within a
moment hit him also in the forehead with straight shafts. And pierced by
Arjuna, he fell down from his car. And at this, Dussaha, supported by
Vivingsati, covered Arjuna with a cloud of sharp arrows, impelled by the
desire of rescuing his brother. Dhananjaya, however, without the least
anxiety, pierced both of them almost at the same instant by means of
couple of keen-edged arrows and then slew the steeds of both. And there
upon, both those sons of Dhritarashtra, deprived of their steeds and
their bodies mangled were taken away by the warrior behind them who had
rushed forward with other cars. Then the unvanquished Vibhatsu, the
mighty son of Kunti, decked with diadem and sure of aim, simultaneously
attacked all sides with his arrows.'"



SECTION LXII

"Vaisampayana said, 'Then, O thou of the Bharata race, all the great
car-warriors of the Kurus, united together, began to assail Arjuna to the
best of their might from all sides. But that hero of immeasurable soul
completely covered all those mighty car-warriors with clouds of arrows,
even as the mist covereth the mountains. And the roars of huge elephants
and conchs, mingling together, produced a loud up roar. And penetrating
through the bodies of elephants and horses as also through steel coats of
mail, the arrows shot by Partha fell by thousands. And shooting shafts
with the utmost celerity, the son of Pandu seemed in that contest to
resemble the blazing sun of an autumnal midday. And afflicted with fear,
the car-warriors began to leap down from their cars and the
horse-soldiers from horse-back, while the foot-soldiers began to fly in
all directions. And loud was the clatter made by Arjuna's shafts as they
cleft the coats of mail belonging to mighty warriors, made of steel,
silver, and copper. And the field was soon covered with the corpses of
warriors mounted on elephants and horses, all mangled by the shafts of
Partha of great impetuosity like unto sighing snakes. And then it seemed
as if Dhananjaya, bow in hand, was dancing on the field of battle. And
sorely affrighted at the twang of the Gandiva resembling the noise of the
thunder, many were the combatants that fled from that terrible conflict.
And the field of battle was bestrewn with severed heads decked with
turbans, ear-rings and necklaces of gold, and the earth looked beautiful
by being scattered all over with human trunks mangled by shafts, and arms
having bows in their grasp and hands decked with ornaments. And, O bull
of the Bharata race, in consequence of heads cut off by whetted shafts
ceaselessly falling on the ground, it seemed as if a shower of stones
fell from the sky. And that Partha of formidable prowess, displaying his
fierceness, now ranged the field of battle, pouring the terrible fire of
his wrath upon the sons of Dhritarashtra. And beholding the fierce
prowess of Arjuna who thus scorched the hostile host, the Kuru warriors,
in the very presence of Duryodhana, became dispirited and ceased to
fight. And, O Bharata, having struck terror into that host and routed
those mighty car-warriors, that fore-most of victors, ranged on the
field. And the son of Pandu then created on the field of battle a
dreadful river of blood, with waving billows, like unto the river of
death that is created by Time at the end of the Yuga, having the
dishevelled hair of the dead and the dying for its floating moss and
straw, with bows and arrows for its boats, fierce in the extreme and
having flesh and animal juices for its mire. And coats of mail and
turbans floated thick on its surface. And elephants constituted its
alligators and the cars its rafts. And marrow and fat and blood
constituted its currents. And it was calculated to strike terror into the
hearts of the spectators. And dreadful to behold, and fearful in the
extreme, and resounding with the yells of ferocious beasts, keen edged
weapons constituted its crocodiles. And Rakshasas and other cannibals
haunted it from one end to the other. And strings of pearls constituted
its ripples, and various excellent ornaments, its bubbles. And having
swarms of arrows for its fierce eddies and steeds for its tortoises, it
was incapable of being crossed. And the mighty car warrior constituted
its large island, and it resounded with the bleat of conchs and the sound
of drums. And the river of blood that Partha created was incapable of
being crossed. Indeed, so swift-handed was Arjuna that the spectators
could not perceive any interval between his taking up an arrow, and
fixing it on the bow-string, and letting it off by a stretch of the
Gandiva.'"



SECTION LXIII

"Vaisampayana said, 'Then while a great havoc was being made among the
Kurus, Santanu's son, Bhishma, and grandsire of the Bharatas rushed at
Arjuna, taking up an excellent bow adorned with gold, and many arrows
also of keen points and capable of piercing into the very vitals of the
foe and afflicting him sorely. And in consequence of a white umbrella
being held over his head, that tiger among men looked beautiful like unto
a hill at sunrise. And the son of Ganga, blowing his conch cheered the
sons of Dhritarashtra, and wheeling along his right came upon Vibhatsu
and impeded his course. And that slayer of hostile heroes, the son of
Kunti, beholding him approach, received him with a glad heart, like a
hill receiving a rain-charged cloud. And Bhishma, endued with great
energy, pierced Partha's flag-staff with eight arrows. The arrows
reaching the flag-staff of Pandu's son, struck the blazing ape and those
creatures also stationed in the banner-top. And then the son of Pandu,
with a mighty javelin of sharp-edge cut of Bhishma's umbrella which
instantly fell on the ground. And then the light-handed son of Kunti
struck his adversary's flag-staff also with many shafts, and then his
steeds and then the couple of drivers that protected Bhishma's flanks.
And unable to bear this, Bhishma though cognisant of the Pandava's might,
covered Dhananjaya with a powerful celestial weapon. And the son of
Pandu, of immeasurable soul, hurling in return a celestial weapon at
Bhishma, received that from Bhishma like a hill receiving a deep mass of
clouds. And the encounter that took place between Partha and Bhishma, was
fierce and the Kaurava warriors with their troops stood as lookers on.
And in the conflict between Bhishma and the son of Pandu, shafts striking
against shafts shone in the air like fireflies in the season of rains.
And, O king, in consequence of Partha's shooting arrows with both his
right and left hands, the bent Gandiva seemed like a continuous circle of
fire. And the son of Kunti then covered Bhishma with hundreds of sharp
and keen-edged arrows, like a cloud covering the mountain-breast with its
heavy downpour. And Bhishma baffled with the own arrows that arrowy
shower, like the bank resisting the swelling sea, and covered the son of
Pandu in return. And those warriors, cut into a thousand pieces in
battle, fell fast in the vicinity of Falguna's car. And then there was a
downpour, from the car of Pandu's son, of arrows furnished with golden
wing, and raining through the sky like a flight of locusts. And Bhishma
again repelled that arrowy shower with hundreds of whetted shafts shot by
him. And then the Kauravas exclaimed.--Excellent! Excellent!--Indeed,
Bhishma hath performed an exceedingly difficult feat inasmuch as he hath
fought with Arjuna. Dhananjaya is mighty and youthful, and dexterous and
swift of hand. Who else, save Bhishma, the son of Santanu, or Krishna,
the son of Devaki, or the mighty son of Bharadwaja, the foremost of
preceptors, is able to bear the impetus of Partha in battle? And
repelling weapons with weapons, those two bulls of the Bharata race, both
endued with great might, fought on playfully and infatuated the eyes of
all created beings. And those illustrious warriors ranged on the field of
battle, using the celestials weapons obtained from Prajapati and Indra,
and Agni and the fierce Rudra, and Kuvera, and Varuna, and Yama, and
Vayu. And all beings were greatly surprised, upon beholding those
warriors engaged in combat. And they all exclaimed,--Bravo Partha of long
arms? Bravo Bhishma! Indeed, this application of celestial weapons that
is being witnessed in the combat between Bhishma and Partha is rare among
human beings."

"Vaisampayana continued, 'Thus raged that conflict with weapons between
those warriors conversant with all weapons. And when that conflict of
celestial weapons ceased, then commenced a conflict with arrows. And
Jishnu approaching his opponent, cut of with an arrow sharp like a razor
the gold-decked bow of Bhishma. Within the twinkling of the eye, however,
Bhishma, that mighty-armed and great car-warrior, took up another bow and
stringed it. And inflamed with wrath, he showered upon Dhananjaya a cloud
of arrows. And Arjuna, too, endued with great energy, rained upon Bhishma
innumerable sharp-pointed and keen-edged arrows. And Bhishma also shot
clouds of arrows upon Pandu's son. And conversant with celestial weapons
and engaged in shooting and each other, arrows of keen points, no
distinction, O king, could then be perceived between those illustrious
warriors. And that mighty car-warrior, Kunti's son, covered with a
diadem, and the heroic son of Santanu, obscured the ten directions with
their arrows. And the Pandava covered Bhishma, and Bhishma also covered
the Pandava, with clouds of shafts. And, O king, wonderful was this
combat that took place in this world of men. And the heroic warriors that
protected Bhishma's car, slain by the son of Pandu, fell prostrate, O
monarch, beside the car of Kunti's son. And the feathery arrows of
Svetavahana, shot from the Gandiva, fell in all directions as if with the
object of making a wholesale slaughter of the foe. And issuing forth from
his car those blazing arrows furnished with golden wings looked like rows
of swans in the sky. And all the celestials with Indra, stationed in the
firmament, gazed with wonder upon another celestial weapon hurled with
great force by that wonderful archer Arjuna. And beholding that wonderful
weapon of great beauty, the mighty Gandiva, Chitrasena, highly pleased,
addressed the lord of celestials, saying, 'Behold these arrows shot by
Partha coursing through the sky in one continuous line. Wonderful is the
dexterity of Jishnu in evolving this celestial weapon! Human beings are
incapable of shooting such a weapon, for it does not exist among men. How
wonderful again is this concourse of mighty weapons existing from days of
old! No interval can be perceived between his taking up the arrows,
fixing them on the bow-string, and letting them off by stretching the
Gandiva. The soldiers are incapable of even looking at the son of Pandu,
who is like unto the midday sun blazing in the sky. So also none ventures
to look at Bhishma, the son of Ganga. Both are famous for their
achievements, and both are of fierce prowess. Both are equal in feats of
heroism, and both are difficult of being vanquished in battle.'

'Thus addressed by the Gandharva about that combat between Partha and
Bhishma, the lord of the celestials, O Bharata, paid proper respect unto
both by a shower of celestial flowers. Meanwhile, Bhishma, the son of
Santanu, assailed Arjuna on the left side, while that drawer of the bow
with either hands was on the point of piercing him. And at this,
Vibhatsu, laughing aloud, cut off with an arrow of keen edge and
furnished with vulturine wings, the bow of Bhishma, that hero of solar
effulgence. And then Dhananjaya, the son of Kunti, pierced Bhishma in the
breast with ten shafts although the latter was contending with all his
prowess. And sorely afflicted with pain Ganga's son of mighty arms and
irresistible in battle, stood for a long time leaning on the pole of his
car. And beholding him deprived of consciousness the driver of his
car-steeds, calling to mind the instructions about protecting the
warriors when in a swoon, led him away for safety.'"



SECTION LXIV

"Vaisampayana said, 'After Bhishma had fled, leaving the van of battle,
the illustrious son of Dhritarashtra hoisting high flag approached
Arjuna, bow in hand and setting up a loud roar. And with a spear-headed
shaft shot from his bow stretched to the ear, he pierced on the forehead
of that terrible bowman of fierce prowess, Dhanajaya, ranging amidst the
foes. And pierced with that keen shaft of golden point on the forehead,
that hero of famous deeds looked resplendent, O king, like unto a
beautiful hill with a single peak. And cut by that arrow, the warm
life-blood gushed out profusely from the wound. And the blood trickling
down his body shone beautifully like a wreath of golden flowers. And
struck by Duryodhana with the shaft, the swift-handed Arjuna of unfailing
strength, swelling with rage, pierced the king in return, taking up
arrows that were endued with the energy of snakes of virulent poison. And
Duryodhana of formidable energy attacked Partha, and Partha also, that
foremost of heroes, attacked Duryodhana. And it was that those foremost
of men, both born in the race of Ajamida, struck each other alike in the
combat. And then (seated) on an infuriate elephant huge as a mountain and
supported by four cars, Vikarna rushed against Jishnu, the son of Kunti.
And beholding that huge elephant, advancing with speed, Dhananjaya struck
him on the head between the temples with an iron arrow of great impetus
shot from the bow-string stretched to the ear. And like the thunderbolt
hurled by Indra splitting a mountain, that arrow furnished with vulturine
wings, shot by Partha, penetrated, up to the very feathers, into the body
of that elephant huge as hill. And sorely afflicted by the shaft, that
lord of the elephant species began to tremble, and deprived of strength
fell down on the ground in intense anguish, like the peak of mountain
riven by thunder. And that best of elephants falling down on the earth,
Vikarna suddenly alighting in great terror, ran back full eight hundred
paces and ascended on the car of Vivingsati. And having slain with that
thunder-like arrow that elephant huge as a mighty hill and looking like a
mass of clouds, the son of Pritha smote Duryodhana in the breast with
another arrow of the same kind. And both the elephant and the king having
thus been wounded, and Vikarna having broken and fled along with the
supporters of the king's car, the other warriors, smitten with the arrows
shot from the Gandiva, fled from the field in panic. And beholding the
elephant slain by Partha, and all the other warriors running away,
Duryodhana, the foremost of the Kurus, turning away his car precipitately
fled in that direction where Partha was not. And when Duryodhana was fast
running away in alarm, pierced by that arrow and vomitting forth blood,
Kiritin, still eager for battle and capable of enduring every enemy, thus
censured him from wrath, 'Sacrificing thy great fame and glory, why dost
thou fly away, turning the back? Why are not those trumpet? sounded now,
as they were when thou hadst set out from thy kingdom? Lo, I am an
obedient servant of Yudhishthira, myself being the third son of Pritha,
standing here for battle. Turn back, show me thy face, O son of
Dhritarashtra, and bear in thy mind the behaviour of kings. The name
Duryodhana bestowed on thee before is hereby rendered meaningless. When
thou runnest away, leaving the battle, where is thy persistence in
battle? Neither do I behold thy body-guards. O Duryodhana, before nor
behind. O foremost of men, fly thou away and save thy life which is dear
from the hands of Pandu's son.'"



SECTION LXV

"Vaisampayana said, 'Thus summoned to battle by the illustrious hero,
Dhritarashtra's son turned back stung by those censures, like an
infuriate and mighty elephant pricked by a hook. And stung by those
reproaches and unable to bear them, that mighty and brave car-warrior
endued with great swiftness, turned back on his car, like a snake that is
trampled under foot. And beholding Duryodhana turn back with his wounds,
Karna, that hero among men, decked with a golden necklace, stopped the
king on the way and soothing him, himself proceeded along the north of
Duryodhana's car to meet Partha in battle. And the mighty-armed Bhishma
also, the son of Santanu, turning back his steeds decked with gold,
enormous in size, and of tawny hue, rushed bow in hand, for protecting
Duryodhana from Partha's hand. And Drona and Kripa and Vivingsati and
Dussasana and others also, quickly turning back, rushed forward with
speed with drawn bows and arrows fixed on the bow-strings, for protecting
Duryodhana. And beholding those divisions advance towards him like the
swelling surges of the ocean, Dhananjaya, the son of Pritha, quickly
rushed at them like a crane rushing at a descending cloud. And with
celestial weapons in their hands, they completely surrounded the son of
Pritha and rained on him from all sides a perfect shower of shafts, like
clouds showering on the mountain breast a heavy downpour of rain, And
warding off with weapons, all the weapons of those bulls among the Kurus,
the wielder of the Gandiva who was capable of enduring all foes, evolved
another irresistible weapon obtained from Indra, called Sanmohana. And
entirely covering the cardinal and other directions with sharp and
keen-edged arrows furnished with beautiful feathers, that mighty hero
stupefied their senses with the twang of the Gandiva. And once more,
taking up with both his hands that large conch of loud blare, Partha,
that slayer of foes, blew it with force and filled the cardinal and other
points, the whole earth, and sky, with that noise. And those foremost of
the Kuru heroes were all deprived of their senses by the sound of that
conch blown by Partha. And all of them stood still, their bows, from
which they were never separated, dropping down from their hands. And when
the Kuru army became insensible, Partha calling to mind the words of
Uttara, addressed the son of the Matsya king, saying, 'O best of men, go
thou among the Kurus, so long as they remain insensible, and bring away
the white garments of Drona and Kripa, and the yellow and handsome ones
of Karna, as also the blue ones of the king and Drona's son. Methinks,
Bhishma is not stupefied, for he knoweth how to counteract this weapon of
mine. So, pass thou on, keeping his steeds to thy left; for those that
are sensible should thus be avoided,' Hearing these words, the
illustrious son of Matsya, giving up the reins of the steeds, jumped down
from the car and taking off the garments of the warriors, came back to
his place. And the son of Virata then urged the four handsome steeds with
flanks adorned with golden armours. And those white steeds, urged on,
took Arjuna away from the midst of battle-field and beyond the array of
the infantry bearing standards in their hands. And, Bhishma, beholding
that best of men thus going away, struck him with arrows. And Partha,
too, having slain Bhishma's steeds, pierced him with ten shafts. And
abandoning Bhishma on the field of battle, having first slain his
car-driver, Arjuna with a good-looking bow in hand came out of that
multitude of cars, like the sun emerging from the clouds. And
Dhritarashtra's son, that foremost of heroes among the Kurus, recovering
his senses, saw the son of Pritha standing like the lord of the
celestials, alone on the battle-field. And he said in hurry (unto
Bhishma), 'How hath this one escape from thee? Do thou afflict him in
such a way that he may not escape.' And at this, Santanu's son, smiling,
said unto him, 'Where had been this sense of thine, and where had been
thy prowess too, when thou hadst been in a state of unconsciousness
renouncing thy arrows and handsome bow? Vibhatsu is not addicted to the
commission of atrocious deeds; nor is his soul inclined to sin. He
renounceth not his principles even for the sake of the three worlds. It
is for this only that all of us have not been slain in this battle. O
thou foremost of Kuru heroes, go back to the city of the Kurus, and let
Partha also go away, having conquered the kine. Do thou never foolishly
throw away thy own good. Indeed, that which leadeth to one's welfare
ought to be accomplished.'

"Vaisampayana continued, 'Having listened to the words of the grandsire
that tended to his own welfare, the wrathful king Duryodhana no longer
eager for battle, drew a deep sigh and became silent. And reflecting that
the advice of Bhishma was beneficial and seeing that the Pandavas gaining
in strength, the other warriors also, desirous of protecting Duryodhana,
resolved to return. And beholding those foremost of Kuru heroes departing
for their city, Dhananjaya, the son of Pritha, with a cheerful heart
followed them for a while, desirous of addressing and worshipping them.
And having worshipped the aged grandsire--the son of Santanu, as also the
preceptor Drona, and having saluted with beautiful arrows Drona's son and
Kripa and other venerable ones among the Kurus, the son of Pritha broke
into fragments Duryodhana's crown decked with precious gems, with another
arrow. And having saluted all the venerable and brave warriors thus, he
filled the three worlds with the twang of the Gandiva. And suddenly
blowing his conch called Devadatta, the hero pierced the hearts of all
his foes. And having humbled the hostile, he looked resplendent on his
car decked with a handsome flag. And beholding the Kurus depart, Kiritin
cheerfully said unto Matsya's son, 'Turn back thy steeds; thy kine have
been recovered; the foe is going away and do thou also return to thy city
with a cheerful heart.' And the celestials also, having witnessed that
most wonderful encounter between Falguna and the Kurus, were highly
delighted, and went to their respective abodes, reflecting upon Partha's
feats.'"



SECTION LXVI

"Vaisampayana said, 'Having vanquished the Kurus in battle, that one with
eyes like those of a bull brought back that profuse cattle wealth of
Virata. And while the Dhritarashtra, after their rout, were going away, a
large number of Kuru-soldiers issuing out of the deep forest appeared
with slow steps before Partha, their hearts afflicted with fear. And they
stood before him with joined palms and with hair dishevelled. And
fatigued with hunger and thirst, arrived in a foreign land, insensible
with terror, and confused in mind, they all bowed down unto the son of
Pritha and said,--We are thy slaves.'

"Arjuna said, 'Welcome, blessed be ye. Go ye away. Ye have no cause of
fear. I will not take the lives of them that are afflicted. Ye have my
assurance of protection.

"Vaisampayana continued, 'Hearing these words of assurance, the assembled
warriors greeted him with benedictions in praise of his achievements and
fame and wishing him long life. And the Kauravas were unable to confront
Arjuna while after routing the foe he proceeded towards the city of
Virata, like an elephant with rent temples. And having routed the whole
army of the Kuru like a violent wind scattering the clouds, that slayer
of foes, Partha, regardfully addressing the prince of Matsya, said, 'It
is known to thee alone, O child, that the sons of Pritha are all living
with thy father. Do not eulogise them upon entering the city, for then
the king of the Matsyas may hide himself in fear. On the other hand,
entering the city, do thou proclaim in the presence of thy father that
the deed is thy own, saying,--By me hath the army of the Kurus been
vanquished and by me have the kine been recovered from the foe!'

"Uttara said, 'The feat thou hast achieved is beyond my power. I do not
possess the ability to achieve it. I shall not, however, O Savyasachin,
discover thee to my father, as long as thou wilt not tell me to do it.'

"Vaisampayana continued, 'Having vanquished the hostile army and wrested
the whole of the cattle wealth from the Kurus, Jishnu returned again to
the cemetery and having approached the same Sami tree stood there with
body mangled by the arrows of the enemy. Then that terrible monkey
blazing like fire ascended into the sky with those other creatures in the
flag-staff. And the illusion created (by Viswakarma) melted away and
Uttara's own banner bearing the device of a lion was set up on the car
again. And having replaced the arrows and quivers of those foremost of
the Kuru princes, and also that other weapon the (Gandiva) which enhances
the fierceness of a battle, the illustrious prince of Matsya set out for
the city with a glad heart, having Kiritin as his charioteer. And having
achieved an exceedingly mighty feat and slain the foe, Partha also, that
slayer of foes, binding his hair into a braid as before, took the reins
from Uttara's hands. And that illustrious hero entered the city of
Virata, with a cheerful heart rehabilitating himself as Vrihannala, the
car-driver of Uttara.'

"Vaisampayana continued, 'When all the Kauravas utterly routed and
vanquished, set out in a dejected mood for Hastinapura, Falguna, on his
way back, addressed Uttara, saying, 'O prince, O hero of mighty arms,
seeing the kine escorted in advance of us by the cowherds, we shall enter
Virata's metropolis in the afternoon, having tended the steeds with drink
and a bath. Let the cowherds, despatched by thee, speedily repair to the
city with the good news and proclaim thy victory.'

"Vaisampayana continued, 'Agreeable to Arjuna's words, Uttara speedily
ordered the messengers, saying, 'Go ye and proclaim the king's victory.
The foe hath been routed, and the kine have been recovered. And the
Matsya and the Bharata princes having thus consulted together
re-approached the same Sami tree. And gratified with the victory they had
won, and arrived at the foot of the Sami tree, they wore on their persons
and took up on their car the ornaments and robes they had left there. And
having vanquished the whole hostile army and recovered the whole of the
wealth from the Kurus, the heroic son of Virata returned to the city with
Vrihannala as his car-driver.'"



SECTION LXVII

"Vaisampayana said, 'Having speedily recovered his wealth Virata owning a
large army entered his city with a cheerful heart, accompanied by the
four Pandavas. And having vanquished the Trigartas in battle and
recovered all the kine, that mighty monarch, along with the sons of
Pritha, looked resplendent and blazed forth in beauty. And as the brave
king, that enhancer of the joys of friends, was seated on his throne, all
his subjects headed by the Brahmanas stood before him. And worshipped by
them, the king of the Matsyas, at the head of his army, saluted the
Brahmanas and his subjects in return and dismissed them cheerfully. And
Virata, the king of the Matsyas owning a large army, enquired after
Uttara, saying, 'Where hath Uttara gone?' And the women and the maidens
of the palace and the other females living in the inner apartments
joyfully said unto him, 'Our kine having been seized by the Kurus,
Bhuminjaya incensed at this and from excess of bravery hath issued forth
alone with only Vrihannala as his second, for vanquishing the six mighty
car-warriors, Bhishma the son of Santanu, and Kripa, and Karna, and
Duryodhana, and Drona, and Drona's son who have all come with the Kuru
army.'

"Vaisampayana continued, 'Then king Virata, hearing that his brave son
had gone forth with only one car and with Vrihannala as his car-driver,
became filled with grief, and addressing his chief counsellors, said,
'Without doubt, the Kauravas and other lords of earth, learning the
defeat of the Trigartas, will never keep their ground. Therefore, let
those of my warriors that have not been wounded by the Trigartas go out,
accompanied by a mighty force, for the protection of Uttara.' And saying
this, the king speedily despatched, for the sake of his son, horses and
elephants and cars and a large number of foot-soldiers, equipped and
decked with various kinds of weapons and ornaments. And it was thus that
Virata, the king of the Matsyas, owning a large army, quickly ordered out
a large division consisting of four kinds of troops. And having done
this, he said, 'Learn ye, without loss of time whether the prince liveth
still or not! I myself think that he who hath got a person of the neuter
sex for his car-driver is not alive.'

"Vaisampayana continued, 'Then king Yudhishthira the just, smilingly said
unto the afflicted king Virata, 'If, O monarch, Vrihannala hath been his
charioteer, the foe will never be able to take away thy kine today.
Protected by that charioteer, thy son will be able to vanquish in battle
all the lords of earth allied with the Kurus, indeed, even the gods and
the Asuras and the Siddhas and the Yakshas together.'

"Vaisampayana continued, 'Meanwhile, the swift-footed messengers
despatched by Uttara, having reached Virata's city, gave tidings of the
victory. And the minister-in-chief then informed the king of everything,
viz., the great victory that had been won, the defeat of the Kurus, and
the expected arrival of Uttara. And he said, 'All the kine have been
brought back, the Kurus have been defeated, and Uttara, that slayer of
foes, is well with his car-driver.' Then Yudhishthira said, 'By good luck
it is that the kine have been recovered and the Kurus routed. I do not,
however, regard it strange that thy son should have vanquished the Kurus,
for his victory is assured that hath Vrihannala for his charioteer.'

"Vaisampayana continued, 'Hearing of the victory of his son possessed of
immeasurable might, king Virata became so glad that the bristles of his
body stood erect. And having made presents of raiments unto the
messengers, he ordered his ministers, saying, 'Let the highways be
decorated with flags, and let all the gods and goddesses be worshipped
with flowery offerings. And let princes and brave warriors, and musicians
and harlots decked in ornaments, march out to receive my son. And let the
bellman, speedily riding an intoxicated elephant, proclaim my victory at
places where four roads meet. And let Uttara, too, in gorgeous attire and
surrounded by virgins and chanters of eulogies, go forth to receive my
son.'

"Vaisampayana continued, 'Having listened to these words of the king, all
the citizens with auspicious things in hand, and many amongst them with
cymbals and trumpets and conchs, and beautiful women attired in gorgeous
robes, and reciters of auspicious and sacred hymns, accompanied by
encomiasts and minstrels, and drummers and other kinds of musicians
issued forth from the city of the mighty Virata to welcome Uttara of
immeasurable prowess. And having despatched troops and maidens and
courtezens decked in ornaments, the wise king of the Matsyas cheerfully
said these words, 'O Sairindhri, fetch the dice. And, O Kanka, let the
play commence.' The son of Pandu replied, saying, 'We have heard it said
that one whose heart is filled with joy should not play with a cunning
gambler. I do not therefore, dare gamble with thee that are so
transported with joy. I am ever desirous of doing what is for thy good.
Let the play, however, commence if it pleases thee.'

"Virata said, 'My female slaves and kine, my gold and whatsoever other
wealth I have, nothing of all this shall thou be able to protect today
even if I do not gamble.' Kanka said in reply, 'O monarch, O bestower of
honours, what business hast thou with gamble which is attended with
numerous evils? Gambling is fraught with many evils; it should,
therefore, be shunned. Thou mayst have seen or at least heard of
Yudhishthira, the son of Pandu. He lost his extensive and prosperous
kingdom and his god-like brothers at dice. For this, I am averse to
gambling. But if thou likest, O king, I will play.'

"Vaisampayana continued, 'While the play was going on, Matsya said unto
the son of Pandu, 'Lo, the Kauravas that are so formidable have been
vanquished in battle by my son.' Upon this, the illustrious king
Yudhishthira said, 'Why should not he conquer that hath Vrihannala for
his charioteer?'

'Thus addressed, King Matsya became angry and said unto Pandu's son,
'Thou wretch of a Brahmana, dost thou compare one of the neuter sex with
my son! Hast thou no knowledge of what is proper and what improper for
one to say? Without doubt, thou disregardest me. Why should not my son
vanquish all those with Bhishma and Drona as their leaders? O Brahmana,
for friendship only I pardon thee this thy offence. Thou must not,
however, say so again if thou wishest to live.'

"Yudhishthira said, 'There where Bhishma and Drona and Drona's son and
the son of Vikartana and Kripa and king Duryodhana and other royal and
mighty car-warriors are assembled or there where Indra himself is
surrounded by the Maruts, what other person than Vrihannala can fight,
encountering them all! None hath been, none will be, his equal in
strength of arms! Indeed, it is Vrihannala only whose heart is filled
with joy at sight of a terrible conflict. It is he who had vanquished the
celestials and the Asuras and human beings fighting together. With such a
one for his ally, why should not thy son conquer the foe? Virata said,
'Repeatedly forbidden by me, thou dost not yet restrain thy tongue. If
there is none to punish, no one would practise virtue.'

"Vaisampayana continued, 'Saying this, the king inflamed with anger
forcibly struck Yudhishthira in the face with a dice, and reproached him
angrily, saying, 'Let it not occur again! And having been violently
struck, blood began to flow from his nose. But the son of Pritha held it
in his hands before it fell on the ground. And the virtuous Yudhishthira
then glanced at Draupadi who was standing by his side. Ever obedient to
the wishes of her lord, the faultless Draupadi, understanding his
meaning, and bringing a golden vessel filled with water, received the
blood that flowed from his nose. Meanwhile; Uttara, entertained with
sweet perfumes of diverse kinds and decked with floral chaplets, slowly
entered the city, received with respect by the citizens, the women, and
the people of the provinces. And approaching the gate of the palace he
sent the news of his arrival to his father. And the porter then,
approaching the king, said, 'Thy son Uttara, waiteth at the gate with
Vrihannala as his companion.' And the Matsya king, with a cheerful heart,
said unto him, 'Do thou usher both, as I am very anxious to see them.'
Then Yudhishthira, the king of t e Kurus, gently whispered unto the ears
of the warder, 'Let Uttara enter alone; Vrihannala must not come in. Such
is the vow of that hero of mighty arms that whoever causeth a wound on my
person or sheddeth my blood except in battle, shall not live. Inflamed
with rage he will never bear patiently to see me bleeding, but will slay
Virata even now with his counsellors and troops and steeds.'"



SECTION LXVIII

"Vaisampayana said, 'Then Bhuminjaya, the eldest son of the king,
entered, and having worshipped the feet of his father approached Kanka.
And he beheld Kanka covered with blood, and seated on the ground at one
end of the court, and waited upon by the Sairindhri. And seeing this,
Uttara asked his father in a hurry, saying, 'By whom, O king, hath this
one been struck? By whom hath this sinful act been perpetrated?'

"Virata said, 'This crooked Brahmana hath been struck by me. He deserveth
even more than this. When I was praising thee, he praised that person of
the third sex.'

"Uttara said, 'Thou hast, O king, committed an improper act. Do thou
speedily propitiate him so that the virulent poison of a Brahmana's curse
may not consume thee to thy roots!'

"Vaisampayana continued, 'Having heard the words of his son, Virata, that
enhancer of the limits of his kingdom, began to soothe Kunti's son, who
was like unto a fire hid in ashes, for obtaining his forgiveness. And
unto the king desirous of obtaining his pardon the Pandava replied, 'O
king, I have long ago forgiven it. Anger I have none. Had this blood from
my nostrils fallen on the ground, then, without doubt, thou, O monarch,
wouldst have been destroyed with thy kingdom. I do not, however, blame
thee, O king, for having struck an innocent person. For, O king, they
that are powerful generally act with unreasoning severity.'

"Vaisampayana continued, 'When the bleeding had stopped, Vrihannala
entered (the council-room) and having saluted both Virata and Kanka,
stood silent. And the king, having appeased the chief of the Kurus, began
to praise, in Savyasachin's hearing, Uttara who had returned from the
battle. And the king said, 'O enhancer of the joys of Kekaya's princess,
in thee have I truly a son! I never had nor shall have, a son that is
equal to thee! How, indeed, couldst thou, O Child, encounter that Karna
who leaveth not a single mark unhit amongst even a thousand that he may
aim at all at once? How couldst thou, O child, encounter that Bhishma who
hath no equal in the whole world of men? How also couldst thou, O child,
encounter Drona, that foremost of all wielders of weapons, that preceptor
of the Vrishnis and Kauravas, twice-born one who may be regarded as the
preceptor of all the Kshatriyas? How couldst thou meet in battle the
celebrated Aswatthaman? How couldst thou, O child, encounter that
Duryodhana, the prince who is capable of piercing even a mountain with
his mighty arrows? My foes have all been thrashed. A delicious breeze
seems to blow around me. And since thou hast recovered in battle the
whole of my wealth that had been seized by the Kurus, it seems that all
those mighty warriors were struck with panic. Without doubt, thou, O bull
amongst men, has routed the foe and snatched away from them my wealth of
kine, like his prey from a tiger.'"



SECTION LXIX

"Uttara said, 'The kine have not been recovered by me, nor have the foe
been vanquished by me. All that hath been accomplished by the son of a
deity. Capable of striking like a thunderbolt, that youth of celestial
origin, beholding me running away in fear, stopped me and himself mounted
on my car. It was by him that the kine have been recovered and the
Kauravas vanquished. The deed, O father, is that hero's and not mine. It
was he that repulsed with arrows Kripa and Drona and Drona's son of
powerful energy, and the Suta's son and Bhishma. That mighty hero then
spoke unto the affrighted prince Duryodhana who was running away like the
leader of a head of elephants, these words, 'O prince of the Kuru race, I
do not see that thou art safe by any means even at Hastinapura. Protect
thy life by putting forth thy might. Thou shalt not escape me by flight.
Therefore, make up thy mind for fight. If victorious, the sovereignty of
the earth will be thine, or if slain, heaven itself will be thine.'

'Thus addressed, king Duryodhana--that tiger among men surrounded by his
counsellors,--sighing on his car like a snake turned back, showered
arrows endued with the speed and force of thunderbolts. Beholding all
this, venerable sire, my thighs began to quake. Then that celestial youth
pierced with arrows the Kuru army consisting of leonine warriors. And
having pierced and afflicted that crowd of cars, that youth, stout as the
lion, laughed at them and robbed them of their clothes and attires.
Indeed, the six great car-warriors of the Kurus were vanquished by that
hero alone, even like herds of animals ranging in the forest by a single
tiger in rage.'

"Virata said, 'Where is that mighty-armed and famous youth of celestial
origin, that hero who recovered in battle my wealth that had been seized
by the Kurus? I am anxious to behold and worship that mighty warrior of
celestial origin who hath saved thee and my kine also.'

"Uttara replied, 'The mighty son of a deity disappeared there and then. I
think, however, that he will show himself either tomorrow or the day
after.'

"Vaisampayana continued, 'Virata, that owner of a large army, remained
ignorant of the son of Pandu who was thus described unto him by Uttara,
and who was living in the palace in disguise. And permitted by the
high-souled Virata, Partha presented with his own hands the garments he
had brought, unto Virata's daughter. And the beautiful Uttara, obtaining
those new and costly clothes of diverse kinds, became highly glad, along
with the son of the Matsya king.'"



SECTION LXX

"Vaisampayana said, 'Then, on the third day, attired in white robes after
a bath, and decked in ornaments of all kinds, those great car-warriors,
the five Pandava brothers, having accomplished their row, and with
Yudhishthira at their head, looked resplendent as they entered the
palace-gate like five intoxicated elephants. And having entered the
council-hall of Virata, they took their seats on the thrones reserved for
kings, and shone brilliantly like fires on the sacrificial altar. And
after Pandavas had taken their seats, Virata, that lord of earth, came
there for holding his council and discharging other royal offices. And
beholding the illustrious Pandavas blazing like fires, the king reflected
for a moment. And them, filled with wrath, the Matsya king spoke unto
Kanka seated there like a celestial and looking like the lord of
celestials surrounded by the Maruts. And he said, 'A player at dice thou
wert employed by me as a courtier! How couldst thou occupy the royal seat
thus attired in handsome robes and ornaments?"

"Vaisampayana continued, 'Hearing these words of Virata, O king, and
desirous of jesting with him, Arjuna smilingly said in reply, 'This
person, O king, deserveth to occupy the same seat with Indra himself.
Devoted to the Brahmanas, acquainted with the Vedas, indifferent to
luxury and carnal enjoyments, habitually performing sacrifices, steady in
vows, this one, indeed, is the very embodiment of virtue, The foremost of
all Persons endued with energy and superior to every body on earth in
intelligence, devoted to asceticism, he is conversant with various
weapons. No other person among the mobile and immobile creatures of the
three worlds possesseth or will ever possess such knowledge of weapons.
And there is none even amongst the gods, or Asuras, or men, or Rakshasas,
or Gandharvas, or Yaksha chiefs, or Kinnaras--or mighty Uragas, who is
like him. Endued with great foresight and energy, beloved by the citizens
and inhabitants of the provinces, he is the mightiest of car-warriors
amongst the sons of Pandu. A performer of sacrifices, devoted to
morality, and of subdued passions, like unto a great Rishi, this royal
sage is celebrated over all the worlds. Possessed of great strength and
great intelligence, able and truthful, he hath all his senses under
complete control. Equal unto Indra in wealth and Kuvera in hoarding, he
is the protector of the worlds like unto Manu himself of mighty prowess.
Endued with great might, he is even such. Kind unto all creatures he is
no other than the bull of the Kuru race, king Yudhishthira the just. The
achievements of this king resemble the sun himself of blazing effulgence.
And his fame hath travelled in all directions like the rays of that
luminary. And like the rays following the risen sun of blazing
effulgence, ten thousand swift elephants followed him, O king, when he
dwelt among the Kurus. And, O king, thirty thousand cars decked in gold
and drawn by the best steeds, also used to follow him then. And full
eight hundred bards adorned with ear-rings set with shining gems, and
accompanied by minstrels, recited his praises in those days, like the
Rishis adorning Indra. And, O king, the Kauravas and other lords of earth
always waited upon him like slaves, as the celestials upon Kuvera. This
eminent king, resembling the bright-rayed sun, made all lords of earth
pay tribute unto him like persons of the agricultural class. And
eighty-eight thousands of high-souled Snatakas depended for their
subsistence upon this king practising excellent vows. This illustrious
lord protected the aged and the helpless, the maimed and the blind, as
his sons, and he ruled over his subjects virtuously. Steady in morality
and self-control, capable of restraining his anger, bountiful, devoted to
the Brahmanas, and truthful, this one is the son of Pandu. The prosperity
and prowess of this one afflict king Suyodhana with his followers
including Kama and Suvala's son. And, O lord of men, the virtues of this
one are incapable of being enumerated. This son of Pandu is devoted to
morality and always abstains from injury. Possessed of such attributes,
doth not this bull among kings, this son of Pandu, deserve, O monarch, to
occupy a royal seat?'"



SECTION LXXI

"Virata said, 'If this one, indeed, be the Kuru king Yudhisthira the son
of Kunti, which amongst these is his brother Arjuna, and which, the
mighty Bhima. Which of these is Nakula, and which Sahadeva and where is
the celebrated Draupadi? After their defeat at dice, the sons of Pritha
have not been heard of by any one.'

"Arjuna said, 'Even this one, O king, who is called Vallava and is thy
cook, is that Bhima of mighty arms and terrible prowess and furious
impetus. It was he who slew the furious Rakshasas on the mountains of
Gandhamadana, and procured for Krishna celestial flowers of great
fragrance. Even he is that Gandharva, who slew the Kichaka of wicked soul
and it was he who killed tigers and bears and boars in the inner
apartment of thy palace. He who had been the keeper of thy horse is that
slayer of foes called Nakula, and this one is Sahadeva, the keeper of thy
kine. Both these sons of Madri are great car-warriors, possessed of great
fame and beauty of person. These two bulls of the Bharata race, attired
in handsome robes and decked in excellent ornaments, are a match for a
thousand great car-warriors. And even this lady of eyes like lotus-petals
and slender-waist and sweet smiles is Drupada's daughter, thy wife's
Sairindhri, for whose sake, O king, the Kichakas were slain. I am, O
king, Arjuna who, it is evident, thou hast heard, is that son of Pritha,
who is Bhima's junior and the senior of the twins! We have, O king,
happily passed in thy abode the period of non-discovery, like infants in
the womb!'

"Vaisampayana continued, 'After Arjuna had pointed out those heroes--the
five Pandavas, the son of Virata then spoke of Arjuna's prowess. And
Uttara once again identified the sons of Pritha. And the prince said,
'That one whose complexion is bright like that of pure gold, who is stout
like a full-grown lion, whose nose is so prominent, whose eyes are large
and expansive, and whose face is broad and of coppery hue, is the king of
the Kurus. And behold, that one whose tread is like that of an infuriate
elephant, whose complexion is like that of heated gold, whose shoulders
are broad and expanded, and whose arms are long and thick, is Vrikodara.
And he who stands by his side, that youth of darkish hue, who is like
unto a leader of a herd of elephants, whose shoulders are broad like
those of a lion, whose tread is like that of a mighty elephant, and whose
eyes are large and expansive like lotus-leaves, is Arjuna that foremost
of bowmen. All lo, close to the king, are those foremost of men, the
twins, like unto Vishnu and Indra, and who have no equals, in the world
of men, in beauty, might, and behaviour. And close by them, behold,
standeth Krishna, beautiful as gold, like unto the very embodiment of
light, possessing the complexion of the blue lotus, like unto a celestial
damsel, and resembling the living embodiment of Lakshmi herself.'

"Vaisampayana continued, 'Then Virata's son began to describe the prowess
of Arjuna, saying, 'Even this one is he that slew the foe, like unto a
lion devastating a flock of deer. Even he ranged through, crowds of
hostile cars, slaying their best of car-warriors. By him was slain a
huge, infuriate elephant by means of a single arrow. Pierced by him, that
huge beast having its flanks adorned with an armour of gold, fell down
piercing the earth with his tusks. By him have the kine been recovered
and the Kauravas vanquished in battle. My ears have been deafened by the
blare of his conch. It was by this hero of fierce deeds that Bhishma and
Drona, along with Duryodhana, were vanquished. That achievement is his
and not mine.'

"Vaisampayana continued, 'Hearing these words of his, the mighty king of
the Matsyas, considering himself guilty of having offended Yudhishthira,
said unto Uttara in reply, 'I think the time hath come for me to
propitiate the sons of Pandu. And, if thou likest, I shall bestow my
daughter Uttara upon Arjuna.'

"Uttara said, 'Worthy of our adorations and worship and respect, the time
hath come for worshipping the illustrious sons of Pandu who deserve to be
worshipped by us.'

"Virata said, 'When brought under the foe's subjection in battle, it was
Bhimasena that rescued me. My kine also have been recovered by Arjuna. It
is through the might of their arms that we have obtained victory in
battle. Such being the case, all of us, with our counsellors, shall
propitiate Yudhishthira the son of Kunti. Blessed be thou, with all thy
brothers, O bull among the sons of Pandu. If, O king, we have ever said
or done anything in ignorance to offend thee, it behoveth thee to forgive
us. The son of Pandu is virtuous.'

"Vaisampayana continued, 'Then the high-souled Virata, delighted greatly,
approached king Yudhishthira and made an alliance with him, and offered
him his whole kingdom together with the sceptre and treasury and
metropolis. And addressing all the Pandavas, and especially Dhananjaya,
the mighty king of the Matsyas repeatedly said, 'By good luck it is that
I see you.' And having again and again embraced Yudhishthira and Bhima
and the sons of Madri, and smelt their heads, Virata, that owner of a
large army, was not satiated with gazing at them. And being highly
pleased, he said unto king Yudhishthira, 'By good luck it is that I see
you safe from woods. By good luck it is that ye have accomplished with
difficulty the period of exile, undiscovered by those wicked wights. I
make over my entire kingdom to the sons of Pritha, and what else I have.
Let the sons of Pandu accept these without the slightest hesitation. And
let Dhananjaya, called also Savyasachin, accept the hand of Uttara: for
that best of men is fit to be her lord.' Thus addressed, king
Yudhishthira the just cast a look upon Dhananjaya, the son of Pritha. And
looked at by his brother, Arjuna said unto the Matsya king, 'O monarch, I
accept thy daughter as my daughter-in-law. And alliance of this kind
between the Matsya and the Bharatas is, indeed, desirable.'"



SECTION LXXII

"Virata said, 'Why, O best among the Pandavas, dost thou not wish to
accept as wife this my daughter that I bestow upon thee?'

"Arjuna said, 'Residing in thy inner apartments, I had occasion always to
behold thy daughter, and she too, alone or in company trusted me as her
father. Well-versed in singing and dancing, I was liked and regarded by
her, and, indeed, thy daughter always regardeth me as her protector. O
king, I lived for one whole year with her though she had attained the age
of puberty. Under these circumstances, thyself or other men may not
without reason, entertain suspicions against her or me. Therefore, O
king, myself who am pure, and have my senses under control, beg to thee,
O monarch, thy daughter as my daughter-in-law. Thus do I attest her
purity. There is no difference between a daughter-in-law and a daughter,
as also between a son and son's own-self. By adopting this course,
therefore, her purity will be proved. I am afraid of slanderous and false
accusations. I accept, therefore, O king, thy daughter Uttara as my
daughter-in-law. Surpassing all in knowledge of weapons, resembling a
celestial youth in beauty, my son, the mighty-armed Abhimanyu is the
favourite nephew of Vasudeva, the wielder of the discus. He, O king, is
fit to be thy son-in-law and the husband of thy daughter.'

"Virata said, 'It behoveth the best of the Kurus, Dhananjaya, the son of
Kunti, who is so virtuous and wise, to say this. O son of Pritha, do thou
carry out what thou thinkest should be done after this. He that hath
Arjuna for the father of his son-in-law, hath all his desires gratified.'

"Vaisampayana continued, 'The monarch having said this, Yudhishthira, the
son of Kunti, gave his assent to what was thus agreed upon between the
Matsya king and Arjuna. And, O Bharata, the son of Kunti sent invitations
to Vasudeva and to all his friends and relatives, and Virata also did the
same. And then, after the expiry of the thirteenth year, the five
Pandavas took up their abode in one of Virata's towns called Upaplavya,
and Vibhatsu, the son of Pandu, brought over Abhimanyu and Janardana, and
also many people of the Dasarha race from the Anarta country. And the
king of Kasi, and also Saivya, being very friendly to Yudhishthira,
arrived there, each accompanied by an Akshauhini of troops. And the
mighty Drupada, also with the heroic sons of Draupadi and the
unvanquished Sikhandin, and that foremost of wielder of weapons, the
invincible Dhrishtadyumna came there with another Akshauhini of troops.
And all the kings that came were not only lords of Akshauhini, but
performers of sacrifices with gifts in profusion to Brahmanas, conversant
with the Vedas endued with heroism, and ready to die in battle. And
beholding them arrived, that foremost of virtuous men, the king of the
Matsyas, adored them duly, and entertained their troops and servants and
carriers of burdens. And he was highly pleased to bestow his daughter
upon Abhimanyu. And after the kings had come there from different parts
of the country, there came Vasudeva decked in floral garlands, and
Halayudha, and Kritavarman, the son of Hridika, and Yuyudhana, the son of
Satyaki, and Anadhristi and Akrura, and Samva and Nisatha. And these
repressers of foes came there bringing with them Abhimanyu and his
mother. And Indrasena and others, having lived at Dwaraka for one whole
year, came there, bringing with them the well adorned cars of the
Pandavas. And there came also ten thousand elephants and ten thousand
cars, and hundred millions of horses and hundred billions of
foot-soldiers, and innumerable Vrishni and Andhaka and Bhoja warriors of
great energy, in the train of that tiger among the Vrishnis, Vasudeva of
great effulgence. And Krishna gave unto each of the illustrious sons of
Pandu numerous female slaves, and gems and robes. And then the nuptial
festival set in between the families of the Matsya king and the Pandavas.
And then conchs and cymbals and horns and drums and other musical
instruments appointed by the Pandavas, began to play in the palace of
Virata. And deer of various kinds and clean animals by hundreds were
slain. And wines of various kinds and intoxicating juices of trees were
profusely collected. And mimes and bards and encomiasts, versed in
singing and legendary lore, waited upon the kings, and chanted their
praises and genealogies. And the matrons of the Matsyas of symmetrical
bodies and limbs, and wearing ear-rings of pearls and gems, headed by
Sudeshna, came to the place where the marriage knot was to be tied. And
amongst those beautiful females of fair complexion and excellent
ornaments, Krishna was the foremost in beauty and fame and splendour. And
they all came there, leading forth the princess Uttara decked in every
ornament and resembling the daughter of the great Indra himself. And then
Dhananjaya, the son of Kunti, accepted Virata's daughter of faultless
limbs on behalf of his son by Subhadra. And that great king,
Yudhishthira, the son of Kunti, who stood there like Indra, also accepted
her as his daughter-in-law. And having accepted her, the son of Pritha,
with Janardana before him, caused the nuptial ceremonies to be performed
of the illustrious son of Subhadra. And Virata then gave him (as dowry)
seven thousand steeds endued with the speed of the wind and two hundred
elephants of the best kind and much wealth also. And having duly poured
libations of clarified butter on the blazing fire, and paid homage unto
the twice-born ones, Virata offered to the Pandavas his kingdom, army,
treasury, and his own self. And after the marriage had taken place,
Yudhishthira, the son of Dharma, gave away unto the Brahmanas all the
wealth that had been brought by Krishna of unfading glory. And he also
gave away thousands of kine, and diverse kinds of robes, and various
excellent ornaments, and vehicles, and beds, delicious viands of various
kinds, and cardinal drinks of diverse species. And the king also made
gifts of land unto the Brahmanas with due rites, and also cattle by
thousands. And he also gave away thousands of steeds and much gold and
much wealth of other kinds, unto persons of all ages. And, O bull of the
Bharata race, the city of the Matsya king, thronged with men cheerful and
well-fed, shone brightly like a great festival.'"

The end of Virata Parva

FOOTNOTES

1. Brahma Vadini--Nilakantha explains this as Krishna-kirtanasila.

2. This speech of Vaisampayana is not included in some texts within the
second section. To include it, however, in the third, is evidently a
mistake.

3. The sloka commencing with Adushta and ending ratheshu cha does not
occur in texts except those in Bengal.

4. A difference reading is observable here. The sense, however, is the
same.

5. An independent female artisan working in another person's
house.--Wilson.

6. Some of the Bengal text and Sarvastramaya for Sarvamantramaya. The
former is evidently incorrect.

7. This is a very difficult sloka. Nilakantha adopts the reading
Sanjayet. The Bengal editions read Sanjapet. If the latter be the correct
reading, the meaning then would be,--'Let none talk about what transpires
in the presence of the king. For those even that are poor, regard it as a
grave fault.' The sense evidently is that the occurrences in respect of a
king which one witnesses should not be divulged. Even they that are
powerless regard such divulgence of what occurs in respect of them as an
insult to them, and, therefore, inexcusable.

8. The Bengal editions, read Rajna in the instrumental case. Following a
manuscript text of a Pandit of my acquaintance I read Rajnas in the
genitive.

9. Mahishasura, the son of Rambhasura. Durga had to fight for many many
years before she could slay this formidable Asura. The story occurs in
the Markandeya Purana. To this day, Bengal during the great Durga Puja
festival in autumn, worships the goddess with great veneration.

10. Literally, one that rescues from difficulty.

11. Kamachara is explained by Nilakantha thus, although in other places
it bears a quite different meaning.

12. Krita--attack; Pratikrita--warding it off; Sankata--clenched Some
texts read Sankatakais. The meaning then would be 'cased in gauntlets.'

13. Bhuti, Hri, Sri, Kirti and Kanti are respectively the feminine
embodiments of Prosperity, Modesty, Beauty, Fame and Loveliness.

14. What Draupadi means is that instead of passing her days in joy and
happiness, instead of being able to wish time to be stationary with her,
she is obliged in consequence of her misery, to wish time to pass off
quickly.

15. Jayate asyas--i.e., she from whom one is born.

16. Some texts read, Vilwam nagaviodhara--i.e., 'As an elephant lifts up
a vela fruit.'

17. Veri means both a kettle-drum and a trumpet. The latter however
conveys a better meaning here.

18. Literature, force of his thighs.

19. What Bhima says is this.--Then Gandharvas, your husbands, are always
obedient to thee! If they have been able to do thee a service, they have
only repaid a debt.

20. Krita-krita--Nilakantha explains this to mean 'imagining themselves
to have achieved success in their mission' for having learnt of Kichaka's
death, they could readily guess the presence of the Pandavas there. This
is too far-fetched and does not at all agree with the spirit of their
report to Duryodhana below. And then the same word occurs in the very
last line of the Section. I take it that in both places the word has been
used in the same sense.

21. This is a very difficult sloka. I am not sure that I have understood
it alright. Both Nilakantha and Arjuna Misra are silent. Instead of
depending, however, on my own intelligence, I have consulted several
friends who have read the Mahabharata thoroughly. The grammatical
structure is easy. The only difficulty consists in the second half of the
sloka. The meaning, however, I have given is consistent with the tenor of
Bhishma's advice.

22. Indicating the unobstructed completion of the sacrifice.

23. The word tirtha here means, as Nilakantha rightly explains spies and
not holy spots.

24. Satram is explained by Nilakantha to mean here 'false disguise.' I
think, however, such an interpretation to be far-fetched. It evidently
means 'forest',--the use of 'pravisteshu' in connection with it almost
settles the point.

25. This sloka is not correctly printed in any of the texts that I have
seen. The reading that I adopt is that the second word is the participle
of the root budh and not the instrumental of budhi; the last word again
of the second line is a compound of valavatsu and avaleshu instead of (as
printed in many books) valavatswavaleshu. Any other reading would
certainly be incorrect. I have not consulted the Bombay text.

26. Bhagasas lit., each in its proper place. It may also mean, 'according
to their respective division.'

27. Kalyana-patalam is explained by Nilakantha to mean suvarna
pattachchaditam.

28. One of the generals of Virata.

29. Some differences of reading are noticeable here, for Yasaswinau some
texts read Manaswinau, and for Vahusamravdhau-Vahusanrambhat; and for
Nakha-naki--Ratha-rathi.

30. Some texts read Ghanabiva for Ghanarva. The latter is unquestionably
better in form.

31. The word in the original is Muhurta equal to 48 minutes. Nilakantha
points out very ingeniously that the night being the seventh of the dark
fortnight, the moon would not rise till after 14 Dandas from the hour of
sunset, a Danda being equal to 24 minutes. A Muhurta, therefore implies
not 48 minutes exactly, but some time.

32. Some Vikshyainam, Nilakantha explains Sama as a word spoken by Bhima
for assuring the captive Virata, and Vikshya as 'assuring' or 'consoling
by a glance.' Perhaps this is right.

33. The adjective Bhima-sankasas as explained by Nilakantha is in this
sense, quoting the celebrated simile of Valmiki.

34. To understand the comparison would require in the reader a knowledge
of the mechanism of the Indian Vina. Briefly, the Vina consists of a
bamboo of about cubits attached to two gourds towards its ends. Along the
bamboo which serves the purpose of a finger-board, is the main chord and
several thinner wires. All these pass over a number of frets, two and a
half heptachords, representing the total compass of the instrument. The
wires rest towards their ends on two pieces of ivory called Upadhanas in
Sanskrit or Swaris in Urdu.

35. Some read kaniasi for vaviasi. Both words are the same, and mean the
same thing.

36. Vedi-Vilagna madhya--Vedi in this connection means a wasp and not, as
explained by Mallinatha in his commentary of the Kumarasambhava, a
sacrificial platform. I would remark in passing that many of the most
poetic and striking adjectives in both the Raghu and the Kumarasambhava
of Kalidasa are borrowed unblushingly from the Ramayana and the
Mahabharata.

37. Padma patrabha-nibha may also mean 'of the splendour of the gem
called Marakata.' Nilakantha, however, shows that this would militate
against the adjective Kankojwalatwacham below.

38. The princess being of the complexion of burnished gold and Arjuna
dark as a mass of clouds, the comparison is exceedingly appropriate. The
Vaishnava poets of Bengal never tire of this simile in speaking of Radha
and Krishna in the groves of Vrindavana.

39. The words in the original is pranayam, lit., love. Nilakantha,
however, explains it as meaning modesty, humility. I think, Nilakantha is
right. The relations between Arjuna and the princess were like those
between father and daughter.

40. This sloka is not correctly printed in any of the texts that I have
seen. The Burdwan Pandits read tat-samim. This I think, is correct, but
then asasada in the singular when the other verbs are all dual seems to
be correct. The poet must have used some other verb in the dual for
asasada.

41. Some texts read Diptasya for Diptayam.

42. This sloka does not occur in every text. This is a typical
illustration of the round about way, frequently adopted by Sanskrit
writers, of expressing a simple truth. The excuse in the present instance
consists in Drona's unwillingness to identify the solitary hero with
Arjuna, in the midst of all his hearers. Nadiji is an exclamation
referring to Bhishma, the son of the river Ganga. Lankesa-vanari-ketu is
simply 'ape-bannered,' or as rendered in the text, having the devastator
of the gardens of Lanka's lord for the sign of his banner. Nagahvaya is
'named after tree' for Arjuna is the name of an Indian tree. Nagri-sunu
is 'Indra's son',--Indra being the foe of mountain, for formerly it was
he who cut off the wings of all mountains and compelled them to be
stationary. He failed only in the case of Mainaka, the son of Himavat.

43. Indian insects of a particular kind.

44. Most editions read chapas which is evidently wrong. The correct
reading is avapas, meaning quiver. The Burdwan Pandits give this latter
reading.

45. Some read chandrargha-darsanas. The correct reading is
chandrardha-darsanas.

46. Most editions read hema-punkha and silasita in the instrumental
plural; the correct reading is their nominative plural forms.

47. Sayaka means here, as explained by Nilakantha, a sword, and not a
shaft.

48. From the colour of his steeds.

49. Nilakantha spends much learning and ingenuity in making out that
sixty-five years in this connection means thirty-two years of ordinary
human computation.

50. Some texts read,--'One large meteor fell.'

51. In some editions read,--Bharata dwijam, and Maha-hardam for
maha-drumam. The meaning would then be,--'The banners (of the hostile
army) began to tremble in the sky, and large lakes were agitated."

52. Some texts read Maharatham (incorrectly) for hiranmayan. Indeed,
Maharatham would give no meaning in this connection. The incomplete
edition of the Roy Press under the auspices of the Principal of the
Calcutta Sanskrit College abounds with such incorrect readings and
misprints.

53. The Roy Press edition adds here a line which looks very much like an
interpolation.

54. The true reading is Acharya in the dual number, meaning Drona and
Kripa. Some texts read the word in the singular form. Nilakantha notices
both these reading, but prefers the dual to the singular.

55. The meaning is rather doubtful. Duryodhana seems to say that 'the
hostile appearance of Arjuna has been an act of imprudence on his part.
The Pandavas, after the expiry of the thirteenth year, would claim their
kingdom. I, Duryodhana, may or may not accede to their demand. When,
therefore, it was not certain that Arjuna would be refused by me, his
hostile appearance is unwise. He has come sure of victory, but he may yet
be defeated.'

56. The sense seems to be that when moralists even are puzzled in judging
of the propriety or otherwise of their acts, it can easily be imagined
that the Pandavas, however virtuous, have, in the matter of this their
appearance, acted wrongly, for, after all, the thirteenth year may not
have really been over as believed by them. Or, it may mean, that as
regards our presence here, we have not acted imprudently when even
moralists cannot always arrive at right conclusion. It seems that for
this Duryodhana proceeds to justify that presence in the following
sentences

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 5

UDYOGA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

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



THE MAHABHARATA

UDYOGA PARAVA

SECTION I

OM! HAVING BOWED down to Narayana, and Nara the most exalted of male
beings, and also to the goddess Saraswati, must the word Jaya be uttered.

"Vaisampayana said, 'Then those valiant descendants of Kuru, who belonged
to the same party (with Virata), having joyfully celebrated the nuptials
of Abhimanyu and rested themselves that night, presented themselves at
dawn, well pleased, in the court of Virata, And the chamber of the king
of the Matsya was full of riches, and variegated with choice gems and
precious stones, with seats methodically arranged, adorned with garlands,
and filled with fragrance. And those mighty monarchs of men all came to
that place, And on the seats in front sat the two kings Virata and
Drupada. And the revered and aged rulers of the earth, and Valarama and
Krishna along with their father, all sat there. And close to the king of
Panchala was seated the great hero of the race of Sini, together with the
son of Rohini. And side by side with the king of the Matsya sat Krishna
and Yudhishthira, and all the sons of king Drupada, and Bhima and Arjuna,
and the two sons of Madri, and Pradyumna and Samva, both valiant in
battle, and Abhimanyu with Virata's sons. And those princes, the sons of
Draupadi, rivalling their fathers in valour, strength, grace, and
prowess, sat upon excellent seats inlaid with gold. And when those mighty
heroes wearing shining ornaments and robes had set themselves down, that
gorgeous assembly of kings looked beautiful like the firmament spangled
with resplendent stars. And those valiant men, assembled together, having
conversed with one another upon various topics, remained for some time in
a pensive mood, with their eyes fixed upon Krishna. And at the end of
their talk, Krishna drew their attention to the affairs of the Pandavas.
And those powerful kings together listened to Krishna's speech, pregnant
and lofty. And Krishna said, It is known to you all, how this
Yudhishthira was deceitfully defeated at dice by the son of Suvala, and
how he was robbed of his kingdom and how a stipulation was made by him
concerning his exile in the forest. And capable as they were of
conquering the earth by force, the sons of Pandu remained firm in their
plighted faith. And accordingly for six and seven years these
incomparable men accomplished the cruel task imposed upon them. And this
last, the thirteenth year, was exceedingly hard for them to pass. Yet
unrecognised by any one they have passed it, as known to you, suffering
unendurable hardships of various kinds. This is known to you all. These
illustrious men have spent the thirteenth year, employed in menial
service of others. This being so, it is for you to consider what will be
for the good of both Yudhishthira and Duryodhana, and what, as regards
the Kurus and the Pandavas, will be consistent with the rules of
righteousness and, propriety and what will meet with the approbation of
all. The virtuous king Yudhishthira would not unrighteously covet even
the celestial kingdom. But righteously he would accept the rule even of a
single village. How the sons of Dhritarashtra fraudulently robbed him of
his paternal kingdom, and how he hath passed a life of unendurable
hardships, are known to all the kings assembled here. The sons of
Dhritarashtra are incapable of overcoming by strength Arjuna, the son of
Pritha. Nevertheless, king Yudhishthira and his friends have no other
desire than the good of Dhritarashtra's son. These brave sons of Kunti,
and the two sons of Madri, ask for only what they themselves, achieving
victory in battle, had won from the defeated kings. You, no doubt, know
full well how those enemies of the Pandavas--with the object of
possessing themselves of the kingdom, endeavoured by various means to
destroy them, when they were yet mere boys. So wicked and rancorous they
were. Consider, how grasping they are and how virtuous Yudhishthira is.
Consider also the relationship that exists between them. I beseech you
all to consult together and also think separately. The Pandavas have
always had a regard for truth. They have fulfilled their promise to the
very letter. If now treated wrongfully by the sons of Dhritarashtra, they
would slay them all though banded together. They have friends, who, on
being informed of their unworthy treatment at the hands of others, would
stand by them, engaged in fight with their persecutors, and willingly
slay them even if they should lose their own lives for it. If you suppose
them to be too few to be capable of winning a victory over their enemies,
you must know that united together and followed by their friends, they
would, no doubt, try their utmost to destroy those enemies. What
Duryodhana thinks is not exactly known, nor what he may do. When the mind
of the other side is not known, what opinion can be formed by you as to
what is best to be done? Therefore, let a person, virtuous and honest and
of respectable birth, and wary,--an able ambassador, set out to beseech
them mildly for inducing them to give half the kingdom to Yudhishthira.
Having listened to the speech of Krishna, marked by prudence and a regard
for virtue and showing a pacific and impartial spirit, his elder brother
then addressed the assembly bestowing high encomiums on the words of the
younger brother.'"



SECTION II

"Baladeva said, 'You have all listened to the speech of him who is the
elder brother of Gada, characterised as it is by a sense of virtue and
prudence, and salutary alike to Yudhishthira and king Duryodhana. These
valiant sons of Kunti are ready to give up half their kingdom, and they
make this sacrifice for the sake of Duryodhana. The sons of
Dhritarashtra, therefore, should give up half of the kingdom, and should
rejoice and be exceedingly happy with us that the quarrel can be so
satisfactorily settled. These mighty persons having obtained the kingdom
would, no doubt, be pacified and happy, provided the opposite party
behave well. For them to be pacified will redound to the welfare of men.
And I should be well-pleased if somebody from here, with the view of
pacifying both the Kurus and the Pandavas, should undertake a journey and
ascertain what is the mind of Duryodhana and explain the views of
Yudhishthira. Let him respectfully salute Bhishma the heroic scion of
Kuru's race, and the magnanimous son of Vichitravirya, and Drona along
with his son, and Vidura and Kripa, and the king of Gandhara, along with
the Suta's son. Let him also pay his respects to all the other sons of
Dhritarashtra, to all who are renowned for strength and learning, devoted
to their proper duties, heroic, and conversant with signs of the times.
When all these persons are gathered together and when also the elderly
citizens are assembled, let him speak words full of humility and likely
to serve the interests of Yudhishthira, At all events, let them not be
provoked, for they have taken possession of the kingdom with a strong
hand. When Yudhishthira had his throne, he forgot himself by being
engaged in gambling and was dispossessed by them of his kingdom. This
valiant Kuru, this descendant of Ajamida, Yudhishthira, though not
skilled in dice and though dissuaded by all his friends, challenged the
son of the king of Gandhara, an adept at dice, to the match. There were
then at that place thousands of dice-players whom Yudhishthira could
defeat in a match. Taking however, no notice of any of them, he
challenged Suvala's son of all men to the game, and so he lost. And
although the dice constantly went against him, he would still have Sakuni
alone for his opponent. Competing with Sakuni in the play, he sustained a
crushing defeat. For this, no blame can attach to Sakuni. Let the
messenger make use of words characterised by humility, words intended to
conciliate Vichitravirya's son. The messenger may thus bring round
Dhritarashtra's son to his own views. Do not seek war with the Kurus;
address Duryodhana in only a conciliatory tone, The object may possibly
fail to be gained by war, but it may be gained by conciliation, and by
this means also it may be gained enduringly.'

"Vaisampayana continued, 'While that valiant scion of Madhu's race was
even continuing his speech, the gallant son of the race of Sini suddenly
rose up and indignantly condemned the words of the former by these words
of his.'



SECTION III

"Satyaki said, 'Even as a man's heart is, so doth he speak! Thou art
speaking in strict conformity with the nature of thy heart. There are
brave men, and likewise those that are cowards. Men may be divided into
these two well defined classes. As upon a single large tree there may be
two boughs one of which beareth fruits while the other doth not, so from
the self-same line of progenitors may spring persons that are imbecile as
well as those that are endowed with great strength O thou bearing the
sign of a plough on thy banner, I do not, in sooth, condemn the words
thou hast spoken, but I simply condemn those, O son of Madhu, who are
listening to thy words! How, indeed, can he, who unblushingly dares
attach even the slightest blame in the virtuous king Yudhishthira be
permitted to speak at all in the midst of the assembly? Persons clever in
the game of dice challenged the magnanimous Yudhishthira unskilled as he
is in play, and confiding in them he was defeated! Can such persons be
said to have virtuously won the game? If they had come to Yudhishthira
while playing in this house with his brothers and defeated him there,
then what they would have won would have been righteously won. But they
challenged Yudhishthira who was bound in conscience to follow the rules
observed by the military caste, and they won by a trick. What is there in
this conduct of theirs that is righteous? And how can this Yudhishthira
here, having performed to the utmost the stipulations entered into by way
of stakes in the play, freed from the promise of a sojourn in the forest,
and therefore entitled to his ancestral throne, humble himself? Even if
Yudhishthira coveted other people's possessions, still it would not
behove him to beg! How can they be said to be righteous and not intent on
usurping the throne when, although the Pandavas have lived out their
sojourn of concealment unrecognised, they still say that the latter had
been recognised? They were besought by Bhishma and the magnanimous Drona,
but they would not yet consent to give back to the Pandavas the throne
that belongeth to them by right of birth. The means with which I would
beseech them would be sharp arrows. I shall fight and with a strong hand
force them to prostrate themselves at the feet of the illustrious son of
Kunti. If, however, they do not bow at the feet of the wise Yudhishthira,
then they and their partisans must go to the regions of Yama. When
Yuyudhana (myself) is enraged and resolved to fight, they, to be sure,
are unequal to withstand his impetus, as mountains are unable to resist
that of the thunderbolt. Who can withstand Arjuna in fight, or him who
hath the discus for his weapon in battle, or myself as well? Who can
withstand the unapproachable Bhima? And who, having regard for his life,
would come near the twin brothers who firmly grasp their bows and
resemble the death-dealing Yama in intelligence? Who would approach
Dhrishtadyumna, the son of Drupada, or these five sons of the Pandavas
who have added lustre to Draupadi's name, rivalling their fathers in
valour, equal to them in every respect and full of martial pride, or him
of the powerful bow, Subhadra's son, irresistible by even the gods
themselves; or Gada, or Pradyumna, or Samva, resembling Yama or the
thunderbolt or fire? We shall slay Dhritarashtra's son and Sakuni and
Karna in battle, and place the Pandava on the throne. There is no sin in
slaying them that are bent on slaying us: but to be a beggar before foes
is both impious and infamous. I ask you to be diligent in doing that
which is heartily desired by Yudhishthira. Let Pandu's son get back the
kingdom resigned by Dhritarashtra! Either Yudhishthira should get back
his kingdom this very day or all our enemies shall lie down on the earth
slain by me!'



SECTION IV

"Drupada said, 'O mighty-armed one, it will, without doubt, be even as
thou hast said! Never will Duryodhana give up the kingdom by peaceful
means, and Dhritarashtra, who dotes on his son, will follow him in his
wish. And so will Bhishma and Drona from imbecility, and Karna and Sakuni
from folly. The words of Valadeva command themselves to my judgment; the
course pointed out by him should, indeed, be followed by a man who
desires peaceful settlement. But Duryodhana should never be addressed in
mild words. Vicious by nature, he, I believe cannot be brought to reason
by mildness. In respect of an ass, mildness is in place; but in respect
of animals of the bovine species, severity should be resorted to. If any
one were to speak mild words to Duryodhana, vicious by nature that wicked
wight would consider the speaker to be an imbecile person. If a mild
course is adopted towards him, the fool will think that he has won. Let
us do even this, let us make preparations; let us send word to our
friends that they may collect an army for us. Let speedy messengers go to
Salya, and Dhrishtaketu, and Jayatsena, and the prince of the Kekayas.
Duryodhana also, on his part, will send word to all the kings,
Rightminded persons, however, respond to the request of those that first
beseech them. Therefore, I ask you to make haste in first preferring your
suit to these rulers of men. Meseems that a great undertaking is awaiting
us. Quickly send word to Salya, and to the kings under him, and to king
Bhagadatta of immeasurable valour residing on the eastern sea-coast, and
to fierce Hardikya, and Ahuka, and the king of the Mallas of powerful
understanding, and Rochamana. Let Vrihanta be summoned and king
Senavindu, and Vahlika and Mudjakesa and the ruler of the Chedis, and
Suparsva, Suvahu; and that great hero, Paurava; and also the kings of the
Sakas, the Pahlavas, and the Daradas, and Surari, and Nadija, and king
Karnavest, and Nila, and the valiant king Viradharman; and Durjaya, and
Dantavakra, and Rukmi, and Janamejaya; and Ashada and Vayuvega, and king
Purvapali; and Bhuritejas, and Devaka, and Ekalaya with his sons; and
also the kings of the Krausha race, and the valiant Kshemamurti, and the
kings of the Kamboja and the Richika tribes, and of the western
sea-coast; and Jayatsena and the king of Kashi, and the rulers of the
land of the five rivers, and the proud son of Kratha, and the rulers of
the mountain regions, and Janaki, and Susarman and Maniman, and
Potimatsyaka, and the valiant Dhrishtaketu, and the ruler of the kingdom
of Pansu; and Paundra, and Dandadhara, and the brave Vrihatsena; and
Aparajita, and Nishada and Srenimat and Vasumat; and Vrihadvala of great
strength, and Vahu the conqueror of hostile cities; and the warlike king
Samudrasena with his son; and Uddhava, and Kshemaka and king Vatadhana;
and Srutayus, and Dridhayus, and the gallant son of Salwa; and the king
of the Kalingas, and Kumara, unconquerable in battle. Speedily send word
to these. This is what recommends itself to me. And let this my priest,
learned Brahmana, be sent, O king, to Dhritarashtra. Tell him the words
he is to say and what Duryodhana should be told; and how Bhishma is to be
addressed, and how Drona, that best of car-warriors!"



SECTION V

"Krishna said, 'These worlds are worthy of the chief of the Somaka tribe,
and are calculated to promote the interests of Pandu's son of
immeasurable strength. As we are desirous of adopting a politic course,
this is, no doubt, our first duty; a man acting otherwise would be a
great fool. But our relationship to both the Kurus and the Pandus is
equal, howsoever these two parties may behave with each other. Both you
and we have been invited here on the occasion of a marriage. The marriage
having now been celebrated, let us go home well-pleased. You are the
foremost of kings, both in years and learning; and here we all, no doubt
are as if your pupils. Dhritarashtra has always entertained a great
respect for you; and you are also a friend of the preceptors Drona and
Kripa. I, therefore, ask you to send a message (to the Kurus) in the
interests of the Pandavas. We all resolve even upon this that you should
send a message unto them. If that chief of the Kuru race should make
peace on equitable terms, then the brotherly feelings between the Kuras
and the Pandus will sustain no injury. If on the other hand, the son of
Dhritarashtra should wax haughty and from folly refuse to make peace,
then, having summoned others, summon us too. The holder of Gadiva then
will be fired with wrath and the dull-headed and wicked Duryodhana, with
his partisans and friends, will meet his fate.'

"Vaisampayana said, 'King Virata, then having honoured Krishna, sent him
home with his followers and relatives. And after Krishna had set out for
Dwaraka, Yudhishthira and his followers, with king Virata, began to make
preparations for war. And Virata and his relatives sent word to all the
monarchs, and king Drupada also did the same. And at the request of those
lions of the Kuru race, as also of the two kings of the Matsyas and the
Panchalas, many lords of the earth possessed of great strength, came to
the place with cheerful hearts. And when the sons of Dhritarashtra heard
that the Pandavas had collected a large army, they also assembled many
rulers of the earth. And, O king, at that time the whole land became
thronged with the rulers of the earth who were marching to espouse the
cause of either the Kurus or the Pandavas. And the land was full of
military bands composed of four kinds of forces. And from all sides the
forces began to pour in. And the goddess Earth with her mountains and
forests seemed to tremble beneath their tread. And the king of the
Panchalas, having consulted the wishes of Yudhishthira, despatched to the
Kurus his own priest, who was old both in years and understanding.'



SECTION VI

"Drupada said, 'Of beings those that are endowed with life are superior.
Of living beings those that are endowed with intelligence are superior.
Of intelligent creatures men are superior. Of men the twice-born are
superior. Of the twice-born, students of the Veda are superior. Of
students of the Veda those of cultured understanding are superior. Of
cultured men practical persons are superior. And finally, of practical
men those knowing the Supreme Being are superior. You, it seems to me,
are at the very top of those that are of cultured understanding. You are
distinguished both for age and learning. You are equal in intellect to
either Sukra or Vrihaspati, the son of Angiras. You know what kind of man
the chief of the Kuru race is, and what kind of man also is Yudhishthira,
the son of Kunti. It was with Dhritarashtra's knowledge that the Pandavas
were-deceived by their opponents. Though instructed by Vidura he yet
follows his son! Sakuni advisedly challenged Yudhishthira to a gambling
match although the latter was unskilled in gambling while the former was
an adept in it. Unskilled in play, Yudhishthira was guileless and firm in
following the rules of the military order. Having thus cheated the
virtuous king Yudhishthira, they will, by no means, voluntarily yield up
the kingdom. If you speak words of righteousness unto Dhritarashtra, you
will certainly gain the hearts of his fighting men. Vidura also will make
use of those words of yours and will thus alienate the hearts of Bhishma,
and Drona, and Kripa, and others. When the officers of state are
alienated and fighting men are backward, the task of the enemy will be to
gain back their hearts. In the meantime, the Pandavas will, with ease and
with their whole hearts, address themselves in preparing the army and in
collecting stores. And when the enemy's adherents are estranged, and
while you are hanging about them, they will surely not be able to make
adequate preparations for war. This course seems expedient in this wise.
On your meeting with Dhritarashtra it is possible that Dhritarashtra may
do what you say. And as you are virtuous, you must therefore act
virtuously towards them. And to the compassionate, you must descant upon
the various hardships that the Pandavas have endured. And you must
estrange the hearts of the aged persons by discoursing upon the family
usages which were followed by their forefathers. I do not entertain the
slightest doubt in this matter. Nor need you be apprehensive of any
danger from them, for you are a Brahmana, versed in the Vedas; and you
are going thither as an ambassador, and more specially, you are an aged
man. Therefore, I ask you to set out without delay towards the Kauravas
with the object of promoting the interests of the Pandavas, timing your
departure under the (astrological) combination called Pushya and at that
part of the day called Jaya.'

"Vaisampayana continued, 'Thus instructed by the magnanimous Drupada, the
virtuous priest set out for Hastinapura (the city called after the
elephant). And that learned man, well-versed in the principles of the
science of politics, started with a following of disciples towards the
Kurus for the sake of promoting the welfare of Pandu's sons.'



SECTION VII

"Vaisampayana said, 'Having despatched the priest to the city called
after the elephant they sent messengers to the kings of various
countries. And having sent messengers to other places, the Kuru hero
Dhananjaya, that bull among men and son of Kunti, himself set out for
Dwaraka. And after Krishna and Valadeva, the descendants of Madhu, had
both departed for Dwaraka with all the Vrishnis, the Andhakas and the
Bhojas, by hundreds, the royal son of Dhritarashtra had, by sending
secret emissaries, furnished himself with information of all the doings
of the Pandavas. And learning that Krishna was on his way, the prince
went to the city of Dwaraka by means of fine horses possessing the speed
of the wind, and taking with him a small number of troops. And on that
very day the son of Kunti and Pandu, Dhananjaya, also speedily arrived at
the beautiful city of the Anarta land. And the two scions of the Kuru
race, those tigers among men, on arriving there saw that Krishna was
asleep, and drew near him as he lay down. And as Krishna was sleeping,
Duryodhana entered the room, and sat down on a fine seat at the head of
the bed. And after him entered that wearer of the diadem the magnanimous
Arjuna. And stood at the back of the bed, bowing and joining his hands.
And when the descendant of Vrishni, Krishna awoke, he first cast his eyes
on Arjuna. And having asked them as to the safety of their journey, and
having fitly bestowed his greetings upon them, the slayer of Madhu
questioned them as to the occasion of their visit. Then Duryodhana
addressed Krishna, with a cheerful countenance, saying, It behoveth you
to lend me your help in the impending war. Arjuna and myself are both
equally your friends. And, O descendant of Madhu, you also bear the same
relationship to both of us. And today, O slayer of Madhu, I have been the
first to come to you. Right-minded persons take up the cause of him who
comes first to them. This is how the ancients acted. And, O Krishna, you
stand at the very top of all right-minded persons in the world, and are
always respected. I ask you to follow the rule of conduct observed by
rightminded men.' Thereat Krishna replied, 'That you have come first, O
king, I do not in the least doubt. But, O king, the son of Kunti,
Dhananjaya, has been first beheld by me. On account of your first
arrival, and on account of my having beheld Arjuna first, I shall, no
doubt, lend my assistance, O Suyodhana, to both. But it is said that
those who are junior in years should have the first choice. Therefore,
Dhananjaya, the son of Kunti, is entitled to first choice. There is a
large body of cowherds numbering ten crores, rivalling me in strength and
known as the Narayanas, all of whom are able to fight in the thick of
battle. These soldiers, irresistible in battle, shall be sent to one of
you and I alone, resolved not to fight on the field, and laying down my
arms, will go to the other. You may, O son of Kunti, first select
whichever of these two commends itself to you. For, according to law, you
have the right to the first choice.'

"Vaisampayana continued, 'Thus addressed by Krishna, Dhananjaya the son
of Kunti selected Kesava who was not to fight on the battle-field, even
Narayana himself, the slayer of foes, increate, born among men at his own
will,--the foremost of all Kshatriyas and above all the gods and the
Danavas. And Duryodhana selected for himself that entire army (composed
of the Narayanas). And, O descendant of Bharata, having obtained those
troops numbering thousands upon thousands, he was exceedingly delighted,
although he knew that Krishna was not on his side. And having secured
that army possessed of terrible prowess, Duryodhana went to the son of
Rohini of great strength, and explained to him, the object of his visit.
The descendant of Sura in reply addressed the following words to
Dhritarashtra's son, 'Thou shouldst remember, O tiger among men, all that
I said at the marriage ceremony celebrated by Vitrata. O thou delighter
of the race of Kuru, for thy sake I then contradicted Krishna and spoke
against his opinions. And again and again I alluded to the equality of
our relationship to both the parties. But Krishna did not adopt the views
I then expressed; nor can I separate myself from Krishna for even a
single moment. And seeing that I cannot act against Krishna even this is
resolution formed by me, viz., that I will fight neither for Kunti's sons
nor for you. And, O bull of the Bharatas, born as thou art in Bharata's
race that is honoured by all the kings, go and fight in accordance with
the rules of propriety.'

"Vaisampayana continued, 'Thus addressed, Duryodhana embraced that hero
wielding a plough for his weapon of battle, and although knowing that
Krishna had been taken away from his side, he yet regarded Arjuna as
already vanquished. And the royal son of Dhritarashtra then went to
Kritavarman. And Kritavarman gave him a body of troops numbering an
Akshauhini. And surrounded by that military host, terrible to behold, the
Kaurava marched forth delighting his friends. And after Duryodhana had
departed, Krishna, the Creator of the world, clad in yellow attire,
addressed Kiritin, saying, 'For what reason is it that you have selected
me who will not fight at all?'

"Thereupon Arjuna answered, 'I question not that you are able to slay
them all. I also am alone capable of slaying them, O best of men. But you
are an illustrious person in the world; and this renown will accompany
you. I also am a suitor for fame; therefore, you have been selected by
me. It hath been always my desire to have you for driving my car. I,
therefore, ask you to fulfil my desire cherished for a long time.'

"Vasudeva's son thereupon said, It beseems thee well, O Kunti's son, that
thou measurest thyself with me. I will act as thy charioteer; let thy
wish be fulfilled.'

"Vaisampayana continued, 'Then with a glad heart, Kunti's son,
accompanied by Krishna as well as by the flower of the Dasarha race, came
back to Yudhishthira.'



SECTION VIII

"Vaisampayana said, 'O king, having learnt the news from the messengers,
Salya, accompanied by a large body of troops and by his sons, all of whom
were mighty in battle, was coming to the Pandavas. His encampment covered
an area of one and a half yojana, so large was the force owned by that
best of men. He was the master, O king, of an Akshauhini and had great
prowess and valour. And there were in his army heroes bearing armour of
various colours, with diverse kinds of banners and bows and ornaments and
cars and animals, all wearing excellent garlands, and various robes and
ornaments. And hundreds and thousands of foremost of Kshatriyas were the
leaders of his troops, dressed and decorated in the manner of their
native land. And he proceeded by slow marches, giving rest to his troops,
towards the place where the Pandava was. And the creatures of the earth
felt oppressed and the earth trembled under the tread of his troops. And
king Duryodhana, hearing that magnanimous and mighty hero was on his way,
hastened towards him and paid him honours, O best of the Bharata race and
caused finely decorated places of entertainment to be constructed at
different spots for his reception, on beautiful sites, and whither many
artists were directed to entertain the guests. And those pavilions
contained garlands and meat and the choicest viands and drinks, and wells
of various forms, capable of refreshing the heart, and tanks of various
forms, and edibles, and roomy apartments. And arriving at those
pavilions, and waited upon like a very god by the servants of Duryodhana
located at different spots, Salya reached another house of entertainment
resplendent as a retreat of the celestials. And there, greeted with
choice creature-comforts fit for beings superior to man, he deemed
himself superior even to the lord himself of the gods and thought meanly
of Indra as compared with himself. And that foremost of Kshatriyas,
well-pleased, asked the servants, saying, 'Where are those men of
Yudhishthira, who have prepared these places of refreshment? Let those
men who made these be brought to me. I deem them worthy of being rewarded
by me. I must reward them, let it so please the son of Kunti!' The
servants, surprised, submitted the whole matter to Duryodhana. And when
Salya was exceedingly pleased and ready to grant even his life,
Duryodhana, who had remained concealed, came forward and showed himself
to his maternal uncle. And the kind of the Madras saw him and understood
that it was Duryodhana who had taken all the trouble to receive him. And
Salya embraced Duryodhana and said, 'Accept something that you may
desire.'

"Duryodhana thereupon said, 'O thou auspicious one, let thy word be true,
grant me a boon. I ask thee to be the leader of all my army.'

"Vaisampayana continued, 'And hearing this, Salya said, 'Be it so! What
else is to be done?' And the son of Gandhari repeated again and again,
'It is done.' And Salya said, 'O Duryodhana, O best of men, go to thy own
city. I shall proceed to pay a visit to Yudhishthira, the subduer of
foes. O king, I shall speedily come back, O ruler of men. That best of
men, Pandu's son Yudhishthira, must, by all means, be visited by me.' And
bearing this Duryodhana said, 'O king, O ruler of the earth, having seen
the Pandava, come speedily back. I depend entirely upon thee, O king of
kings. Remember the boon that thou hast granted me.' And Salya answered,
'Good betide thee! I shall come speedily back. Repair to thy own city, O
protector of men.' And then those two kings Salya and Duryodhana embraced
each other. And having thus greeted Salya, Duryodhana came back to his
own city. And Salya went to inform the sons of Kunti of that proceeding
of his. And having reached Upaplavya, and entered the encampment, Salya
saw there all the sons of Panda. And the mighty-armed Salya having met
the sons of Panda, accepted as usual water for washing his feet, and the
customary gifts of honour including a cow. And the king of the Madras,
that slayer of foes, first asked them how they were, and then with great
delight embraced Yudhishthira, and Bhima, and Arjuna, and the sons of his
sister the two twin-brothers. And when all had sat down, Salya spoke to
Yudhishthira, the son of Kunti, saying, 'O tiger among kings, O thou
delighter of the race of Kuru, is it all well with thee? O best of
victors, how fortunately hast thou spent the term of thy residence in the
wilderness, O king, O lord of monarchs, it was an exceedingly hard task
that thou hast performed by dwelling in the wilderness together with thy
brothers and this noble lady here. And awfully difficult task again was
that sojourn of thine,--the period of concealment,--which task also thou
hast performed, O descendant of Bharata; for one pulled down from a
throne it is nothing but hardship that awaits him. O king, where is there
any happiness for him! O afflicter of thy foes, in compensation for all
this vast misery wrought by Dhritarashtra's son, thou wilt attain to
proportional happiness after having killed thy foes, O great king, O lord
of men, the ways of the world are known to thee. Therefore, O my son,
thou art never guided by avarice in any of thy dealings. O descendant of
Bharata, do thou treat on the foot-prints of ancient saintly kings. My
son, Yudhishthira, be steady in the path of liberality, and
self-abnegation, and truth. And, O royal Yudhishthira, mercy and self
control, and truth and universal sympathy, and everything wonderful in
this world, are to be found in thee. Thou art mild, munificent,
religious, and liberal, and thou regardest virtue as the highest good. O
king, many are the rules of virtue that prevail amongst men, and all
those are known to thee. O my son, O afflicter of foes, thou knowest in
fact everything relating to this world. O king, O best of Bharata's race,
how lucky it is that thou hast come out of this difficulty of thine. How
lucky, O king, O foremost of monarchs, O lord, it is that I see thee, so
virtuous a soul, a treasure-house of righteousness, freed with thy
followers from this.'

"Vaisampayana continued, 'Then, O descendant of Bharata, the king spoke
of his meeting with Duryodhana and gave a detailed account regarding that
promise of his and that boon granted by himself. And Yudhishthira said, O
valiant king, it has been well-done by thee that being pleased at heart
thou hast plighted thy truth to Duryodhana. But good betide thee, O ruler
of the earth, I ask thee to do one thing only. O king, O best of men,
thou wilt have to do it solely for my sake, though it may not be proper
to be done. O valiant one, hear what I submit to thee. O great king, thou
art equal to Krishna on the field of battle. When, O best of kings, the
single combat between Karna and Arjuna will take place, I have no doubt
thou wilt have to drive Karna's car. On that occasion, if thou art
inclined to do good to me, thou must protect Arjuna. O king, thou must
likewise so act that the Suta's son Karna may be dispirited and the
victory may be ours. Improper it no doubt is; but, O my uncle, for all
that thou must do it. Salya said, 'Good betide thee. Listen, O son of
Panda. Thou tellest me to so act that the vile son of the Suta may be
dispirited in fight. To be sure, I shall be his charioteer' on the field,
for he always considers me equal to Krishna. O tiger like descendant of
Kuru, I shall certainly speak to him, when desirous of fighting on the
field of battle, words contradictory and fraught with harm to him, so
that bereft of pride and valour, he may be easily slain by his
antagonist. This I tell thee truly. Asked by thee to do it, this I am
determined to do, O my son. Whatever else I may be able to bring about, I
shall do for thy good. Whatever troubles were suffered by thee together
with Draupadi on the occasion of the game at dice, the rude inhuman words
uttered by the Suta's son, the misery inflicted by the Asura Jata and by
Kichaka, O illustrious one, all the miseries experienced by Draupadi,
like those formerly experienced by Damayanti,--will all, O hero, end in
joy. Thou shouldst not be aggrieved at this; for Destiny is all powerful
in this world; and, O Yudhishthira, high-minded persons have to endure
miseries of various kinds, nay, even the gods themselves, O king, have
suffered misfortunes. O king, O descendant of Bharata, it is narrated
that the high-minded Indra, the chief of the celestials, had to endure
together with his wife very great misery, indeed.'



SECTION IX

"Yudhishthira said, 'O foremost of monarchs, I wish to know how it was
that great and unparalleled misery had to be endured by the illustrious
Indra together with his queen.'

"Salya said, 'Listen, O king, to me as I relate this ancient story of the
events of former days,--how, O descendant of Bharata, misery befell Indra
and his wife. Once Twashtri, the lord of creatures and the foremost of
celestials, was engaged in practising rigid austerities. And it is said
that from antipathy to Indra he created a son having three heads. And
that being of universal form possessed of great lustre hankered after
Indra's seat. And possessed of those three awful faces resembling the
sun, the moon, and the fire, he read the Vedas with one mouth, drank wine
with another, and looked with the third as if he would absorb all the
cardinal points. And given to the practice of austerities, and mild being
and self-controlled, he was intent upon a life of religious practices and
austerities. And his practice of austerities, O subduer of foes, was
rigid and terrible and of an exceedingly severe character. And beholding
the austerities, courage, and truthfulness of this one possessed of
immeasurable energy, Indra became anxious, fearing lest that being should
take his place. And Indra reflected, 'How may he be made to addict
himself to sensual enjoyments; how may he be made to cease his practice
of such rigid austerities? For were the three-headed being to wax strong,
he would absorb the whole universe.' And it was thus that Indra pondered
in his mind; and, O best of Bharata's race, endued with intelligence, he
ordered the celestial nymphs to tempt the son of Twashtri. And he
commanded them, saying, 'Be quick, and go without delay, and so tempt him
that the three-headed being may plunge himself into sensual enjoyment to
the utmost extent. Furnished with captivating hips, array yourselves in
voluptuous attires, and decking yourselves in charming necklaces, do ye
display gestures and blandishments of love. Endued with loveliness, do ye
tempt him and alleviate my dread. I feel restless in my heart, O lovely
damsels. Avert ye, ladies, this awful peril that hangs over me. Good
betide you.'

"Then the nymphs said, 'O Indra, O slayer of Vala, we shall so endeavour
to allure him that thou wilt have nothing to fear at his hands. That very
receptacle of austerities, sitting now as if scorching everything with
his eyes, O god, we are going together to tempt. We shall try to bring
him under our control, and to put an end to your fears.'

"Salya continued, 'Commanded by Indra, they then went to the three-headed
being. And arriving there, those lovely damsels tempted him with various
gestures of love, displaying their fine figures. But engaged in the
practice of exceedingly severe austerities, although he looked at them,
yet he was not influenced by desire. Of subdued senses he was like the
ocean, full to the brim, in gravity. And the nymphs after having tried
their best, came back to Indra. And they all with joined hands spoke to
the lord of the celestials, saying, 'O, that unapproachable being is
incapable of being disturbed by us. O highly gifted being, thou mayst do
what now may seem proper to thee.' The high-minded Indra honoured the
nymphs and then dismissed them reflecting, O Yudhishthira, solely upon
other means of destroying his foe. And endued with intelligence, he fixed
upon a contrivance for destroying the three-headed being. And he said,
'Let me today hurt my thunderbolt at him. By this means he will speedily
be killed. Even a strong person should not overlook a rising foe,
contemptible though he may be.' And thus reflecting upon the lessons
inculcated in treatises of learning, he was firmly resolved upon slaying
that being. Then Indra, enraged, hurled at the three-headed being his
thunderbolt which looked like fire and was terrible to behold, and which
inspired dread. And forcibly struck by that thunderbolt, he was slain and
fell down, as falls on the earth the loosened summit of a hill. And
beholding him slain by the thunderbolt, and lying down huge as a hill,
the chief of the celestials found no peace, and felt as if scorched by
the effulgent appearance of the dead; for though slain, he had a blazing
and effulgent appearance and looked like one alive. And, strange to say,
though lifeless, his heads seemed to be alive as they were beheld lying
low on the field. And exceedingly afraid of that lustre, Indra remained
plunged in thought. And at that time, O great king, bearing an axe on his
shoulder, a carpenter came to the forest and approached the spot where
lay that being. And Indra, the lord of Sachi, who was afraid, saw the
carpenter come there by chance. And the chastiser of Paka said unto him
immediately, 'Do this my behest. Quickly cut off this one's heads.' The
carpenter thereupon said, 'His shoulders are broad: this axe will not be
able to cut them off. Nor shall I be able to do what is condemned by
righteous persons.' And Indra said, 'Do not fear, quickly do what I say.
At my command thy axe shall equal the thunderbolt.' The carpenter said,
'Whom am I to take thee to be who hast done this frightful deed today?
This I wish to learn, tell me the exact truth.' And Indra said, 'O
carpenter, I am Indra, the chief of the gods. Let this be known to thee.
Do thou act just as I have told thee. Do not hesitate, O carpenter! The
carpenter said, 'O Indra, how is it that thou art not ashamed of this thy
inhuman act? How it is that thou hast no dread of the sin of slaying a
Brahmana, after having slain this son of a saint?' Indra said, 'I shall
afterwards perform some religious ceremony of a rigorous kind to purify
myself from this taint. This was a powerful enemy of mine whom I have
killed with my thunderbolt. Even now I am uneasy, O carpenter; I, indeed,
dread him even now. Do thou quickly cut off his heads, I shall bestow my
favour upon thee. In sacrifices, men will give thee the head of the
sacrificial beast as thy share. This is the favour I confer on thee. Do
thou quickly perform what I desire.'

"Salya said, 'Hearing this, the carpenter, at the request of the great
Indra, immediately severed the heads of the three-headed one with his
axe. And when the heads were cut off, out flew therefrom a number of
birds, viz., partridges, quails and sparrows. And from the mouth
wherewith he used to recite the Vedas and to drink the Soma-juice, came
out partridges in quick succession. And, O king, O son of Pandu, from the
mouth with which he used to look at the cardinal points as if absorbing
them all, a number of quails came forth. And from that mouth of the
three-headed being which used to drink wine, out flew a number of
sparrows and hawks. And the heads having been cut off Indra was freed
from his trepidation, and went to heaven, glad at heart. And the
carpenter also went back to his house. And the slayer of Asuras, having
killed his foe, considered his object gained. Now when the lord of
creatures, Twashtri, heard that his son had been slain by Indra, his eyes
became red with ire, and he spoke the following words, 'Since Indra hath
killed my son who had committed no offence at all, who was constantly
engaged in the practice of austerities, who was merciful, possessed of
self-control, and of subdued passions, therefore, for the destruction of
Indra, I will create Vritra. Let the worlds behold what power I possess,
and how mighty is the practice of austerities! Let that inhuman,
wicked-minded lord of the gods also witness the same!' And saying this,
that enraged one, famous for his austerities, washed his mouth with
water, made offerings on the fire, created the terrible Vritra, and spoke
to him, saying, 'O destined slayer of Indra, grow in might even from the
strength of my austere rites.' And that Asura grew in might, towering
towards the firmament, and resembling the son of fire. And he asked,
'Risen like the doomsday sun, what am I to do?' 'Kill Indra,' was the
reply. And then he departed towards the celestial regions. And next
ensued a great fight between Vritra and Indra, both fired with wrath. And
there took place a terrible combat, O best of Kuru's race. And the heroic
Vritra seized the celestial lord who had performed a hundred sacrifices.
And filled with wrath, he whirled Indra and threw him into his mouth. And
when Indra was swallowed up by Vritra, the terrified senior gods,
possessed of great might, created Jrimbhika to kill Vritra. And as Vritra
yawned and his mouth opened the slayer of the Asura, Vala contracted the
different parts of his body, and came out from within Vritra's mouth. And
thenceforth the yawn attaches itself to the living breath of animated
beings in three worlds. And the gods rejoiced at the egress of Indra. And
once again commenced the terrible fight between Vritra and Indra, both
full of ire. And it was waged for a long while, O best of Bharata's race.
And when Vritra, inspired with the mighty spirit of Twashtri and himself
endowed with strength, got the upper hand in fight, Indra turned back And
on his retreat, the gods became exceedingly distressed. And all of them
together with Indra were overpowered by the might of Twashtri. And they
all consulted with the saints, O descendant of Bharata. And they
deliberated as to what was proper to be done, and were overwhelmed with
dread. And seated on the top of the Mandara mountain, and bent on killing
Vritra, they only bethought themselves of Vishnu, the indestructible one.'



SECTION X

"Indra said, This whole indestructible universe, O gods, hath been
pervaded by Vritra. There is nothing that can be equal to the task of
opposing him. I was capable of yore, but now I am incapable. What good
betide you, can I do? I believe him to be unapproachable. Powerful and
magnanimous, possessing immeasurable strength in fight, he would be able
to swallow up all the three worlds with the gods, the Asuras, and the
men. Therefore, hear ye dwellers of heaven, this is my resolution.
Proceeding to the abode of Vishnu, in company with that high-souled Being
must we consult, and ascertain the means of slaying this ruthless wretch.'

"Salya continued, 'Indra having thus spoken, the gods with that host of
Rishis repaired to the mighty god Vishnu to place themselves under
the-protection of that protector of all. And afflicted with the dread of
Vritra, they said unto the Supreme Lord of the deities. Thou hadst in
former times covered the three worlds with three steps. Thou hadst
procured the ambrosial food, O Vishnu, and destroyed the Asuras in
battle. Thou didst bind the great Asura Vali and hadst raised Indra to
the throne of heaven. Thou art the lord of the gods, and this entire
universe is pervaded by thee. Thou art the God, the mighty Deity, saluted
by all persons. Be thou the refuge of all the celestials together with
Indra, O best of gods. The whole universe, O slayer of Asuras, hath been
pervaded by Vritra. And Vishnu said, 'I am no doubt bound to do what is
for your good. I shall, therefore, tell you of a contrivance whereby he
may be annihilated. Do ye with the Rishis and the Gandharvas repair to
the place where Vritra that bearer of a universal form is and adopt
towards him a conciliatory policy. You will thus succeed in overthrowing
him. By virtue of my power, victory, ye gods, will be won by Indra, for,
remaining invisible, I shall enter into his thunderbolt, that best of
weapons. O foremost of gods, depart ye with the Rishis and the
Gandharvas. Let there be no delay in effecting a peace between Indra and
Vritra.'

"Salya continued, 'When he had thus spoken, the Rishis and the celestials
placed Indra at their head, and uniting together, went away. Approaching
Indra they behold Vritra glowing and resplendent as if scorching the ten
points, and swallowing all the three worlds, and resembling the sun or
the moon. And then the Rishis, came up to Vritra and spoke to him in
conciliatory terms, saying, 'O thou unconquerable being, the whole of
this universe hath been pervaded by thy energy. Thou art not able however
to overpower Indra, O best of mighty beings. A long period hath now
elapsed since you began to fight. All beings, with the gods and the
Asuras and men, are suffering from the effects of the fight. Let there be
eternal friendship between thee and Indra. Thou shalt be happy and shall
dwell eternally in Indra's regions.' And the mighty Vritra having heard
the words of the saints, bowed his head unto them. And the Asura (thus)
spoke, 'What you, O highly-gifted beings, and also all these Gandharvas
are saying, I have heard. Ye stainless beings, hear also what I have got
to say. How can there be peace between us two, Indra and myself? How can
there be friendship, ye gods, between two hostile powers?' The Rishis
said, 'Friendship among righteous persons happens at a single meeting. It
is a desirable object. Thereafter will happen what is fated to be. The
opportunity of forming friendship with a righteous person should not be
sacrificed. Therefore, the friendship of the righteous should be sought.
The friendship of the righteous is (like) excellent wealth, for he that
is wise would give advice when it is needed. The friendship of a good
person is of great use; therefore, a wise person should not desire to
kill a righteous one. Indra is honoured by the righteous, and is the
refuge of magnanimous persons, being veracious and unblamable, and knows
what virtue is, and is possessed of a refined judgment. Let there be
eternal friendship between thee and Indra, as described above. In this
way, have faith (in him); let not thy heart be differently inclined.'

"Salya said, 'Hearing these words of the great Rishis, the illustrious
Asura spoke to them, 'No doubt, the Rishis, endued with supernatural
powers, are to be respected by me. Let what I am going to say, ye gods,
be performed in its entirety; then I shall do everything that (these)
best of Brahmanas have said to me. Ye lords of the Brahmana race, ordain
so that Indra himself or the gods do not kill me by what is dry, or wet;
by stone, or by wood; by a weapon fit for close fight, or by a missile;
in the day time, or at night. On those terms eternal peace with Indra
would be acceptable to me,--Very good! was what the Rishis told him, O
best of Bharata race.' Thus peace having been concluded, Vritra was very
much pleased. And Indra also became pleased though constantly occupied
with the thought of killing Vritra. And the chief of the deities passed
his time in search of a loophole, uneasy (in mind). And on a certain day
when it was evening and the hour awful, Indra caught sight of the mighty
Asura on the coast of the sea. And he bethought himself of the boon that
was granted to the illustrious Asura, saying, 'This is the awful evening
time; it is neither day, nor night; and this Vritra, my enemy, who hath
stripped me of my all, must undoubtedly be killed by me. It I do not kill
Vritra, this great and mighty Asura of gigantic frame, even by deceit, it
will not go well with me.' And as Indra thought of all this, bearing
Vishnu in mind he beheld at that instant in the sea a mass of froth as
large as a hill. And he said, 'This is neither dry, nor wet, nor is it a
weapon; let me hurl it at Vritra. Without doubt, he will die
immediately.' And he threw at Vritra that mass of froth blended with the
thunderbolt. And Vishnu, having entered within that froth, put an end to
the life of Vritra. And when Vritra was killed, the cardinal points were
free from gloom; and there also blew a pleasant breeze; and all beings
were much pleased. And the deities with the Gandharvas and Yakshas and
Rakshasas, with the great snakes and saints, glorified the mighty Indra
with various laudatory hymns. And saluted by all beings, Indra spoke
words of encouragement to all. And his heart was glad as also that of
everyone of the gods for having killed the foe. And knowing the nature of
virtue, he worshipped Vishnu, the most praiseworthy of all objects in the
world. Now when the mighty Vritra, terrible to the gods, was killed,
Indra became overpowered by falsehood, and he became exceedingly sad; and
he was also overpowered by the sin of Brahmanicide on account of having
killed the three-headed son of Twashtri. And he betook himself to the
confines of the worlds, and became bereft of his senses and
consciousness. And overpowered by his own sins, he could not be
recognised. And he lay concealed in water, just like a writhing snake.
And when the lord of celestials, oppressed with the dread of
Brahmanicide, had vanished from sight, the earth looked as if a havoc had
passed over it. And it became treeless, and its woods withered; and the
course of rivers was interrupted; and the reservoirs lost all their
water; and there was distress among animals on account of cessation of
rains. And the deities and all the great Rishis were in exceeding fear;
and the world had no king, and was overtaken by disasters. Then the
deities and the divine saints in heaven, separated from the chief of the
gods, became terrified, and wondered who was to be their king. And nobody
had any inclination to act as the king of the gods.'



SECTION XI

"Salya said, 'Then all the Rishis and the superior gods said, "Let the
handsome Nahusha be crowned as king of the gods. He is powerful and
renowned, and devoted to virtue ever more.' And they all went and said to
him, 'O lord of the earth, be thou our king.' And Nahusha intent on his
welfare, spoke to those gods and saints accompanied by the progenitors
(of mankind), 'I am feeble; I am not capable of protecting you; it is a
powerful person who should be your king; it is Indra who hath always been
possessed of strength.' And all the gods, led by the saints, spoke again
to him, 'Aided by the virtue of our austerities, rule thou the kingdom of
heaven. There is no doubt that we have all our respective fears. Be
crowned, O lord of monarchs, as the king of heaven. Whatever being may
stand within thy sight, whether he be a god, an Asura, a Yaksha, a saint,
a Pitri, or a Gandharva, thou shalt absorb his power and (thereby) wax
strong. Always placing virtue before (all other things), be thou the
ruler of the worlds. Protect also the Brahmarsis (Brahmana saints) and
the gods in heaven.' Then, O lord of monarchs, Nahusha was crowned king
in heaven. And placing virtue before (everything else), he became the
ruler of all the worlds. And though always of a virtuous disposition, yet
when he obtained that precious boon and the kingdom of heaven, Nahusha
assumed a sensual turn of mind. And when Nahusha became the king of the
gods, he surrounded himself with celestial nymphs, and with damsels of
celestial birth, and took to enjoyments of various kinds, in the Nandana
groves, on mount Kailasa, on the crest of Himavat, on Mandara. the White
hill Sahya, Mahendra and Malaya, as, also upon seas and rivers. And he
listened to various divine narratives that captivated both the ear and
the heart, and to the play of musical instruments of different sorts, and
to sweet vocal strains. And Viswavasu and Narada and bevies of celestial
nymphs and bands of Gandharvas and the six seasons in living shapes,
attended upon the king of the gods. And fragrant breezes, refreshingly
cool, blew round him. And while that wretch was thus enjoying himself, on
one occasion the goddess who was the favourite queen of Indra came in his
sight. And that vicious soul, having looked at her, said to the
courtiers, 'Why doth not this goddess, the queen of Indra, attend upon
me? I am the monarch of the gods, and also the ruler of the worlds. Let
Sachi make haste and visit me at my house.' Saddened at hearing this, the
goddess said to Vrihaspati, 'Protect me, O Brahmana, from this Nahusha. I
come to you as my refuge. You always say, O Brahmana, that I have got on
my person all the auspicious marks, being the favourite of the divine
king; that I am chaste, devoted to my lord, and destined never to become
a widow. All this about me you have said before. Let your words be made
true. O possessor of great powers, O lord, you never spoke words that
were vain. Therefore, O best of Brahmanas, this that you have said ought
to be true.' Then Vrihaspati said to the queen of Indra who was beside
herself through fear, 'What thou hast been told by me will come to be
true, be sure, O goddess. Thou shalt see Indra, the lord of the gods, who
will soon come back here. I tell thee truly, thou hast no fear from
Nahusha; I shall soon unite thee with Indra.' Now Nahusha came to hear
that Indra's queen had taken refuge with Vrihaspati, the son of Angiras.
And at this, the king became highly enraged.'



SECTION XII

"Salya said, 'Seeing Nahusha enraged, the gods led by the saints spoke
unto him, 'Who was now their king of awful mien? O king of gods, quit thy
wrath. When thou art in wrath, O lord, the Universe, with its Asuras and
Gandharvas, its Kinnaras, and great snakes, quaketh. Quit this wrath,
thou righteous being. Persons like thee do not put themselves out. That
goddess is another person's wife. Be pacified, O lord of gods! Turn back
thy inclination from the sin of outraging another's wife. Thou art the
king of gods, prosperity to thee! Protect thy subjects in all
righteousness?' So addressed, he heeded not the saying rendered senseless
by lust. And the king spoke to the gods, in allusion to Indra, 'Ahalya of
spotless fame, the wife of a saint, was outraged by Indra while her
husband was alive. Why did ye not prevent him? Many were the deeds of
inhumanity, of unrighteousness, of deceit, committed by Indra in former
times. Why did ye not prevent him? Let the goddess do my pleasure; that
would be her permanent good. And so the same will ever more rebound to
your safety, ye gods!'

"The gods said, 'We shall bring to thee the queen of Indra even as thou
hast laid the command, 'O lord of heaven! Quit this wrath, thou valiant
soul! Be pacified, O lord of gods!'

"Salya continued, 'Thus having spoken to him, the gods with the saint
went to inform Vrihaspati and the queen of Indra of the said news. And
they said, 'We know, O foremost of Brahmanas, that the queen of Indra
hath betaken herself to thy house, for protection, and that thou hast
promised her protection, O best of divine saints! But we, the gods and
Gandharvas and saints, beseech thee, O thou of great lustre, to give up
the queen of Indra to Nahusha. Nahusha, the king of gods, of great
effulgence, is superior to Indra. Let her, that lady of choice figure and
complexion, choose him as her lord!' Thus addressed, the goddess gave
vent to tears; and sobbing audibly, she mourned in piteous accents. And
she spoke to Vrihaspati, 'O best of divine saints, I do not desire
Nahusha to be my lord. I have betaken myself to thy protection, O
Brahmana! Deliver me from this great peril!'

"Vrihaspati said, 'My resolution is this, I shall not abandon one that
hath sought my protection. O thou of unblamable life, I shall not abandon
thee, virtuous as thou art and of a truthful disposition! I do not desire
to do an improper act, specially as I am a Brahmana knowing what
righteousness is, having a regard for truth, and aware also of the
precepts of virtue. I shall never do it. Go your ways, ye best of gods.
Hear what hath formerly been sung by Brahma with regard to the matter at
hand. He that delivereth up to a foe of a person terrified and asking for
protection obtaineth no protection when he himself is in need of it. His
seed doth not grow at seed-time and rain doth not come to him in the
season of rains. He that delivereth up to a foe a person terrified and
asking for protection never succeedeth in anything that he undertaketh;
senseless as he is, he droppeth paralysed from heaven; the god refuse
offerings made by him. His progeny die an untimely death and his
forefathers always quarrel (among themselves). The gods with Indra and
their head dart the thunderbolt at him. Know it to be so, I shall not
deliver up this Sachi here, the queen of Indra, famous in the world as
his favourite consort. O ye best of gods, what may be for both her good
and mine I ask you to do. Sachi I shall never deliver up!'

"Salya continued, 'Then the gods and the Gandharvas said these words to
the preceptor of the gods, 'O Vrihaspati, deliberate upon something that
may be conformable to sound policy!' Vrihaspati said, 'Let this goddess
of auspicious looks ask for time from Nahusha in order to make up her
mind to his proposal. This will be for the good of Indra's queen, and of
us as well. Time, ye gods, may give rise to many impediments. Time will
send time onward. Nahusha is proud and powerful by virtue of the boon
granted to him!'

"Salya continued, 'Vrihaspati having spoken so, the gods, delighted then
said, 'Well hast thou said, O Brahmana. This is for the good of all the
gods. It is no doubt so. Only, let this goddess be propitiated.' Then the
assembled gods led by Agni, with a view to the welfare of all the worlds,
spoke to Indra's queen in a quiet way. And the gods said, 'Thou art
supporting the whole universe of things mobile and immobile. Thou art
chaste and true: go thou to Nahusha. That vicious being, lustful after
thee, will shortly fall: and Indra, O goddess, will get the sovereignty
of the gods!' Ascertaining this to be the result of that deliberation,
Indra's queen, for attaining her end, went bashfully to Nahusha of awful
mien. The vicious Nahusha also, rendered senseless by lust, saw how
youthful and lovely she was, and became highly pleased.'



SECTION XIII

"Salya said, 'Now then Nahusha, the king of the gods, looked at her and
said, 'O thou of sweet smiles, I am the Indra of all the three worlds. O
thou of beautiful thighs and fair complexion, accept me as thy lord!'
That chaste goddess, thus addressed by Nahusha, was terrified and quaked
like a plantain-stalk at a breezy spot. She bowed her head to Brahma, and
joining her hands spoke to Nahusha, the king of the gods, of awful mien,
said, 'O lord of the deities, I desire to obtain time. It is not known
what hath become of Indra, or where he is. Having enquired into the truth
regarding him, if, O lord, I obtain no news of him, then I shall visit
thee; this tell I thee for truth.' Thus addressed by Indra's queen,
Nahusha was pleased. And Nahusha said, 'Let it be so, O lady of lovely
hips, even as thou art telling me. Thou wilt come, after having
ascertained the news. I hope thou wilt remember thy plighted truth.'
Dismissed by Nahusha, she of auspicious looks stepped out; and that
famous lady went to the abode of Vrihaspati. And, O best of kings, the
gods with Agni at their head, when they heard her words, deliberated,
intent upon what would promote the interests of Indra. And they then
joined the powerful Vishnu, the God of gods. And skilled in making
speeches, the uneasy gods spoke the following words to him, 'Indra, the
lord of all the gods, hath been overpowered by the sin of Brahmanicide.
Thou, O lord of the gods, art the first-born, the ruler of the universe,
and our refuge. Thou hadst assumed the form of Vishnu for the protection
of all beings. When Vritra was killed through thy energy, Indra was
overwhelmed by the sin of Brahmanicide. O best of all the gods, prescribe
the means of setting him free.' Having heard these words of the gods,
Vishnu said, 'Let Indra. offer sacrifice to me. Even I shall purify the
holder of the thunderbolt. The chastiser of Paka, having performed the
holy horse-sacrifice, will fearlessly regain his dignity as lord of the
gods. And the wicked-minded Nahusha will be led to destruction by his
evil deeds. For a certain period, ye gods, ye must be patient, being
vigilant at the same time.' Having heard these words of Vishnu, words
that were true, and pleasant like ambrosia to their ears, the gods, with
their preceptor, and with the Rishis proceeded to that spot where Indra
was uneasy with fear. And there, O king, was performed a great
horse-sacrifice, capable of removing the sin of Brahmanicide, for the
purification of the high-minded and great Indra. And the lord of the
gods,--O Yudhishthira, divided the sin of Brahmanicide among trees and
rivers and mountains and the earth and women. And having distributed it
thus among those beings and parted with it, Indra was free from fever.
And rid of his sin, he came to himself. And at that place, the slayer of
the Asura Vala, quaked when he looked at Nahusha, before whom all
animated beings felt cowed, and who was unapproachable by virtue of the
boon the Rishis had granted to him. And the divine husband of Sachi
vanished from sight once again. And invisible to all beings, he wandered
biding his time. And Indra having disappeared, Sachi fell into grief. And
exceedingly miserable, she bewailed, 'Alas! O Indra, if ever I have made
a gift, or made offering to the gods, or have propitiated my spiritual
guides, if there is any truth in me, then I pray that my chastity may
remain inviolate. I bow myself to this goddess Night,--holy, pure,
running her course during this the northern journey of the sun, [1] let my
desire be fulfilled.' Saying this, she, in a purified condition of body
and soul, worshipped the goddess Night. And in the name of her chastity
and truth she had recourse to divination. [2] And she asked, 'Show me the
place where the king of the gods is. Let truth be verified by truth.' And
it was thus that she addressed the goddess of Divination.'



SECTION XIV

"Salya said, 'Then the goddess of Divination stood near that chaste and
beautiful lady. And having beheld that goddess, youthful and lovely,
standing before her, Indra's queen, glad at heart, paid respects to them
and said, 'I desire to know who thou art, O thou of lovely face.' And
Divination said, 'I am Divination, O goddess, come near thee. Since thou
art truthful, therefore, O high-minded lady, do I appear in thy sight.
Since thou art devoted to thy lord, employed in controlling thyself, and
engaged in the practice of religious rites, I shall show thee the god
Indra, the slayer of Vritra. Quickly come after me, so may good betide
thee! Thou shalt see that best of gods.' Then Divination proceeded and
the divine queen of Indra went after her. And she crossed the heavenly
groves, and many mountains; and then having crossed the Himavat
mountains, she came to its northern side. And having reached the sea,
extending over many yojanas, she came upon a large island covered with
various trees and plants. And there she saw a beautiful lake, of heavenly
appearance, covered with birds, eight hundred miles in length, and as
many in breadth. And upon it, O descendant of Bharata, were full-blown
lotuses of heavenly appearance, of five colours, hummed round by bees,
and counting by thousands. And in the middle of that lake, there was a
large and beautiful assemblage of lotuses having in its midst a large
white lotus standing on a lofty stalk. And penetrating into the
lotus-stalk, along with Sachi, she saw Indra there who had entered into
its fibres. And seeing her lord lying there in a minute form, Sachi also
assumed a minute form, so did the goddess of divination too. And Indra's
queen began to glorify him by reciting his celebrated deeds of yore. And
thus glorified, the divine Purandara spoke to Sachi, 'For what purpose
hast thou come? How also have I been found out?' Then the goddess spoke
of the acts of Nahusha. And she said, 'O performer of a hundred
sacrifices, having obtained the sovereignty of the three worlds, powerful
and haughty and of a vicious soul, he hath commanded me to visit him, and
the cruel wretch hath even assigned me a definite time. If thou wilt not
protect me, O lord, he will bring me under his power. For this reason, O
Indra, have I come to thee in alarm. O thou of powerful arms, slay the
terrible Nahusha of vicious soul. Discover thyself, O slayer of Daityas
and Danavas. O lord, assume thy own strength and rule the celestial
kingdom.'"



SECTION XV

"Salya said, 'Thus addressed by Sachi, the illustrious god said to her
again, 'This is not the time for putting forth valour. Nahusha is
stronger than I am. O beautiful lady, he hath been strengthened by the
Rishis with the merits of offerings to the gods and the Pitris. I shall
have recourse to policy now. Thou wilt have to carry it out, O goddess. O
lady, thou must do it secretly and must not disclose it to any person. O
lady of a beautiful waist, going to Nahusha in private, tell him, O lord
of the Universe, thou must visit me mounted on a nice vehicle borne by
Rishis. In that case I shall be pleased and shall place myself at thy
disposal. This shouldst thou tell him.' And thus addressed by the king of
the gods, his lotus-eyed consort expressed her consent and went to
Nahusha. And Nahusha, having seen her, smilingly addressed her, saying,
'I welcome thee, O lady of lovely thighs. What is thy pleasure, O thou of
sweet smiles. Accept me, O lady of propitious looks, who am devoted to
thee. What is thy will, O spirited dame. I shall do thy wish, O lady of
propitious looks and slender waist. Nor needst thou be bashful, O thou of
lovely hips. Have trust in me. In the name of truth I swear, O goddess,
that I shall do thy bidding.'

"Sachi said, 'O lord of Universe, I wanted the time that thou hast
assigned to me. Thereafter, O lord of the gods, thou shalt be my husband.
I have a wish. Attend and hear, O king of the gods. What it is I shall
say, O king, so that thou mayst do what I like. This is an indulgence
that I ask from thy love for me. If thou grantest it, I shall be at thy
disposal. Indra had horses for carrying him, and elephants, and cars. I
want thee to have, O king of the gods, a novel vehicle, such as never
belonged to Vishnu, or Rudra, or the Asuras, or the Rakshasas, O lord.
Let a number of highly dignified Rishis, united together, bear thee in a
palanquin. This is what commends itself to me. Thou shouldst not liken
thyself to the Asuras or the gods. Thou absorbest the strength of all by
thy own strength as soon as they look at thee. There is none so strong as
to be able to stand before thee.'

"Salya continued, 'Thus addressed, Nahusha was very much pleased. And the
lord of the deities said to that lady of faultless features, 'O lady of
the fairest complexion, thou hast spoken of a vehicle never heard of
before. I like it exceedingly, O goddess. I am in thy power, O thou of
lovely face. He cannot be a feeble person who employeth Rishis for
bearing him. I have practised austerities, and am mighty. I am the lord
of the past, the present, and the future. The Universe would be no more
if I were in rage. The whole Universe is established in me. O thou of
sweet smiles, the gods, the Asuras and Gandharvas, and snakes, and
Rakshasas are together unable to cope with me when I am in rage.
Whomsoever I gaze upon I divest him of his energy. Therefore, thy request
I shall no doubt fulfil, O goddess. The seven Rishis, and also the
regenerate Rishis, shall carry me. See our greatness and splendour, O
lady of lovely complexion.'

"Salya continued, 'Having thus addressed that goddess of lovely face, and
having dismissed her thus, he harnessed to his heavenly car a number of
saints devoted to the practice of austerities. A disregarder of
Brahmanas, endued with power and intoxicated with pride, capricious, and
of vicious soul, he employed those saints to carry him. Meanwhile,
dismissed by Nahusha, Sachi went to Vrihaspati and said, 'But little
remaineth of the term assigned by Nahusha to me. But compassionate unto
me who respect thee so, and quickly find out Indra.'

"The illustrious Vrihaspati then said to her, 'Very good, thou needst
not, O goddess, fear, Nahusha of vicious soul. Surely, he shall not long
retain his power. The wretch, in fact, is already gone, being regardless
of virtue and because, O lovely dame, of his employing the great saints
to carry him. And I shall perform a sacrifice for the destruction of this
vicious wretch, and I shall find out Indra. Thou needst not fear. Fare
thee well.' And Vrihaspati of great power then kindled a fire in the
prescribed form, and put the very best offerings upon it in order to
ascertain where the king of the gods was. And having put his offerings, O
king, he said to the Fire, 'Search out Indra.' And there upon that
revered god, the eater of burnt offerings, assumed of his own accord a
wonderful feminine form and vanished from sight at that very spot. And
endued with speed of the mind, he searched everywhere, mountains and
forests, earth and sky, and came back to Vrihaspati within the twinkling
of the eye. And Agni said, Vrihaspati, nowhere in these places do I find
the king of the gods. The waters alone remain to be searched. I am always
backward in entering the waters. I have no ingress therein. O Brahmana,
what I am to do for thee.' The preceptor of the gods then said to him, 'O
illustrious god, do thou enter the water.'

"Agni said, 'I cannot enter the water. Therein it is extinction that
awaits me. I place myself in thy hand, O thou of great effulgence. Mayst
thou fare well! Fire rose from water, the military caste rose from the
priestly caste; and iron had its origin in stone. The power of these
which can penetrate all other things, hath no operation upon the sources
from which they spring.'"



SECTION XVI

"Vrihaspati said, 'Thou art the mouth, O Agni, of all the gods. Thou art
the carrier of sacred offerings. Thou, like a witness, hast access to the
inner souls of all creatures. The poets call thee single, and again
three-fold. O eater of burnt offerings, abandoned by thee the Universe
would forthwith cease to be. The Brahmanas by bowing to thee, win with
their wives and sons an eternal region, the reward of their own
meritorious deeds. O Agni, it is thou who art the bearer of sacred
offerings. Thou, O Agni, art thyself the best offering. In a sacrificial
ceremony of the supreme order, it is thee that they worship with
incessant gifts and offerings. O bearer of offerings, having created the
three worlds, thou when the hour cometh, consumeth them in thy unkindled
form. Thou art the mother of the whole Universe; and thou again, O Agni,
art its termination. The wise call thee identical with the clouds and
with the lightning; flames issuing from thee, support all creatures. All
the waters are deposited in thee; so is this entire world. To thee, O
purifier, nothing is unknown in the three worlds. Every body taketh
kindly to his progenitor; do thou enter the waters without fear. I shall
render thee strong with the eternal hymns of the Veda. Thus glorified,
the bearer of burnt offerings, that best of poets, well-pleased, spoke
laudable words to Vrihaspati. And he said, 'I shall show Indra to thee.
This I tell thee for truth.'

"Salya continued, 'Then Agni entered the waters including seas and tiny
ponds, and came to that reservoir, where, O best of Bharata's race, while
searching the lotus flowers, he saw the king of the gods lying within the
fibres of a lotus-stalk. And soon coming back, he informed Vrihaspati how
Indra had taken refuge in the fibres of a lotus-stalk, assuming a minute
form. Then Vrihaspati, accompanied by the gods, the saints and the
Gandharvas, went and glorified the slayer of Vala by referring to his
former deeds. And he said, 'O Indra, the great Asura Namuchi was killed
by thee; and those two Asuras also of terrible strength, viz., Samvara
and Vala. Wax strong, O performer of a hundred sacrifices, and slay all
thy foes. Rise, O Indra! Behold, here are assembled the gods and the
saints. O Indra, O great lord, by slaying Asuras, thou hast delivered the
worlds. Having got the froth of waters, strengthened with Vishnu's
energy, thou formerly slew Vritra. Thou art the refuge of all creatures
and art adorable. There is no being equal to thee. All the creatures, O
Indra, are supported by thee, Thou didst build the greatness of the gods.
Deliver all, together with the worlds by assuming thy strength, O great
Indra.' And thus glorified, Indra increased little by little; and having
assumed his own form, he waxed strong and spoke to the preceptor
Vrihaspati standing before. And he said, 'What business of yours yet
remaineth; the great Asuras, son of Twashtri, hath been killed; and
Vritra also, whose form was exceedingly big and who destroyed the worlds.'

"Vrihaspati said, 'The human Nahusha, a king, having, obtained the throne
of heaven by virtue of the power of the divine saints, is giving us
exceeding trouble.'

"Indra said, 'How hath Nahusha obtained the throne of heaven, difficult
to get? What austerities did he practise? How great is his power, O
Vrihaspati!'

"Vrihaspati said, 'The gods having been frightened, wished for a king of
heaven, for thou hadst given up the high dignity of heaven's ruler. Then
the gods, the Pitris of the universe, the saints, and the principal
Gandharvas, all met together, O Indra, and went to Nahusha and said, 'Be
thou our king, and the defender of the Universe!' To them said Nahusha,
'I am not able; fill me with your power and with the virtue of your
austerities!' So told, the deities strengthened him, O king of the gods!
And thereupon Nahusha became a person of terrible strength, and becoming
thus the ruler of the three worlds, he hath put the great saints in
harness, and the wretch is thus journeying from world to world. Mayst
thou never see Nahusha who is terrible. He emitteth poison from his eyes,
and absorbeth the energy of all. All the gods are exceedingly frightened;
they go about concealed and do not cast a glance at him!'

"Salya continued, While that best of Angira's race was thus speaking,
there came that guardian of the world, Kuvera, and also Yama the son of
Surya, and the old god Soma, and Varuna. And arrived there they said to
the great Indra, 'How lucky that the son of Twashtri hath been killed,
and Vritra also! How lucky, O Indra, that we are beholding thee safe and
sound, while all thy enemies have been killed!' Indra received all those
guardians of the worlds, and with a glad heart greeted them in proper
form with a view to requesting them in connection with Nahusha. And he
said, 'Nahusha of terrible mien is the king of the gods; therein lend me
your assistance.' They replied, 'Nahusha is of awful mien; his sight is
poison; we are afraid of him, O God. If thou overthrowest Nahusha, then
we shall be entitled to our shares of sacrificial offerings, O Indra.'
Indra said, 'Let it be so. You and the ruler of the waters, and Yama, and
Kuvera shall this day be crowned along with me. Aided by all the gods,
let us overthrow the foe Nahusha of terrible gaze.' Then Agni also said
to Indra, 'Give me a share in sacrificial offerings. I also shall lend
you my assistance.' Indra said to him, 'O Agni, thou also shalt get a
share in great sacrifices,--there will be a single share (in such) for
both Indra and Agni.'

"Salya continued, 'Thus did the illustrious lord Indra, the chastiser of
Paka, the giver of boons, bestow, after deliberation upon Kuvera the
sovereignty over the Yakshas, and all the wealth of the world; upon Yama,
the sovereignty over the Pitris; and upon Varuna, that over the waters.'



SECTION XVII

"Salya said, 'Now when the great Indra, the intelligent chief of the
gods, was deliberating with the guardians of the world and other deities
upon the means of slaying Nahusha, there appeared at that spot the
venerable ascetic Agastya. And Agastya honoured the lord of the gods and
said, 'How fortunate that thou art flourishing after the destruction of
that being of universal form, as also that of Vritra. And how fortunate.
O Purandara, Nahusha hath been hurled from the throne of heaven. How
fortunate, O slayer of Vala, that I behold thee with all thy enemies
killed.'

"Indra said, 'Hath thy journey hither been pleasant, O great saint, I am
delighted to see thee. Accept from me water for washing thy feet and
face, as also the Arghya and the cow.'

"Salya continued, 'Indra, well-pleased, began to question that best of
saints and greatest of Brahmanas when he was seated on a seat after
receiving due honours, thus, O revered saint, O best of Brahmanas, I wish
to have it recited by thee how Nahusha of vicious soul was hurled from
heaven.'

"Agastya said, 'Listen, O Indra, to the pleasant narrative how the wicked
and vicious Nahusha, intoxicated with pride of strength, had been hurled
from heaven. The pure-spirited Brahmanas and celestial saints, while
carrying him, weary with toil, questioned that vicious one, O best of
victors, saying, 'O Indra, there are certain hymns in the Vedas, directed
to be recited while sprinkling the cows. Are they authentic or not?
Nahusha, who had lost his senses by the operation of the Tamas, told them
that they were not authentic.' The saints then said, 'Thou art tending
towards unrighteousness; thou takest not to the righteous path. The
greatest saints have formerly said they are authentic, O Indra.' And
incited by Untruth, he touched me on my head with his foot. At this, O
lord of Sachi, he became divested of power and of good looks. Then, as he
was agitated and overpowered with fear, I spoke to him, 'Since thou hast
pronounced as spurious the unexceptionable hymns of the Veda which have
been recited by Brahmarsis (Brahmana saints), and since thou hast touched
my head with thy foot, and since thou, O ignorant wretch, hast turned
these unapproachable saints, equal to Brahma, into animals for carrying
thee, therefore, O wretch, be divested of thy lustre, and being hurled
headlong, fall thou from heaven, the effect of all thy good deeds being
exhausted. For ten thousand years, thou shalt, in the form of an enormous
snake, roam over the earth. When that period is full, thou mayst come
back to heaven. Thus hath that wretch been hurled from the throne of
heaven, O repressor of foes.' How fortunate, O Indra, that we are
flourishing now. That thorn of the Brahmanas hath been killed. O lord of
Sachi, repair thou to heaven, protect the worlds, subdue thy senses,
subdue thy foes, and be glorified by the great saints.'

"Salya continued, 'Then, O ruler of men, the gods, and the bands of great
saints were exceedingly pleased. And so also were the Pitris, the
Yakshas, the Snakes, the Rakshasas, the Gandharvas, and all the bands of
celestial nymphs. And the tanks, the rivers, the mountains, and the seas
also were highly pleased. And all came up and said, 'How fortunate, O
slayer of foes, that thou art flourishing! How fortunate, that the
intelligent Agastya hath killed the vicious Nahusha! How fortunate that
the vile individual hath been turned into a snake to roam over the
earth!'"



SECTION XVIII

"Salya said, "Then Indra, glorified by the bands of Gandharvas and
celestial nymphs, mounted on Airavata, the king of elephants,
characterised by auspicious marks. And the illustrious Agni, and the
great saint Vrihaspati, and Yama, and Varuna, and Kuvera, the lord of
riches, accompanied him. And the lord Sakra, the slayer of Vritra, then
went to the three worlds surrounded by the gods together with the
Gandharvas and the celestial nymphs. And the performer of a hundred
sacrifices, the king of the deities, was thus united with his queen. And
he began to protect the worlds with exceeding gladness. Then the
illustrious divine saint Angiras arrived in the assembly of Indra and
worshipped him duly by reciting the hymns of the Atharva. And the great
lord Indra became satisfied and granted a boon to the Atharvangiras. And
Indra said, 'Thou wilt be known as a Rishi of the name Atharvangiras in
the Atharva Veda, and thou wilt also get a share in sacrifices.' And
having honoured Atharvangiras thus, the great lord Indra, the performer
of a hundred sacrifices, parted with him, O great king. And he honoured
all the deities and all the saints endued with wealth of asceticism. And,
O king, Indra, well-pleased, governed the people virtuously. Thus was
misery endured by Indra with his wife. And with the view of slaying his
foes, even he had to pass a period in concealment. Thou shouldst not take
it to heart that thou, O king of kings, hast suffered with Draupadi as
also with thy high-minded brothers in the great forest. O king of kings,
O descendant of Bharata, O delighter of Kuru's race, thou wilt get back
thy kingdom in the same way as Indra got his, after having killed Vritra.
The vicious Nahusha, that enemy of Brahmanas, of evil mind, was
overthrown by the curse of Agastya, and reduced to nothing for endless
years. Similarly, O slayer of foes, thy enemies, Karna and Duryodhana and
others of vicious souls will quickly be destroyed. Then, O hero, thou
wilt enjoy the whole of this earth, as far as the sea, with thy brothers
and this Draupadi. This story of the victory of Indra, equal to the Veda
in its sacred character, should be listened to by a king desirous of
victory and when his forces have been arrayed in order of battle.
Therefore, O best of victors, I am reciting it to thee for thy victory, O
Yudhishthira. High-souled persons attain prosperity when they are
glorified. O Yudhishthira, the destruction of high-souled Kshatriyas is
at hand by reason of the crimes of Duryodhana, and through the might also
of Bhima and Arjuna. He who readeth this story of Indra's victory with a
heart full of religious faith, is cleansed of his sins, attaineth a
region of bliss, and obtaineth joy both in this world and in the next. He
hath no fear of his foes; he never becometh a sonless man, never
encountereth any peril whatever, and enjoyeth long life. Everywhere
victory declareth for him, and he knoweth not what defeat is.'

"Vaisampayana continued, 'O best of Bharata's race, the king, that best
of righteous men, thus encouraged by Salya, honoured him in proper form.
And Yudhishthira, the son of Kunti, of powerful arms, having beard the
words of Salya, spoke to the king of the Madras the following words,
'There is no doubt that thou wilt act as the charioteer of Karna. Thou
must damp the spirits of Karna then by recounting the praises of Arjuna.'

"Salya said, 'Let it be so. I shall do just as thou tellest me. And I
shall do for thee anything else that I may be able to do.'

"Vaisampayana continued, 'Then Salya, the king of the Madras, bade
farewell to the sons of Kunti. And that handsome man then went with his
army to Duryodhana, O repressor of foes.'"



SECTION XIX

"Vaisampayana said, 'Then Yuyudhana, the great hero of the Satwata race,
came to Yudhishthira with a large army of foot, and horses and cars and
elephants. And his soldiers of great valour come from various lands, bore
various weapons of war, and heroic in look they beautified the Pandava
army. And that army looked splendid by reason of battleaxes, and missiles
and spears, and lances, and mallets, and clubs, and staves, and cords,
and stainless swords, and daggers, and arrows of various kinds, all of
the best temper. And the army, beautified by those weapons, and
resembling in colour the cloudy sky, assumed an appearance like to amass
of clouds with lightning-flashes in its midst. And the army counted an
Akshauhini of troops. And when absorbed in the troops of Yudhishthira it
entirely disappeared, as doth a small river when it enters the sea. And
similarly, the powerful chief of the Chedis, Dhrishtaketu, accompanied by
an Akshauhini, came to the sons of Pandu of immeasurable strength. And
the king of Magadha, Jayatsena of great strength, brought with him for
Yudhishthira an Akshauhini of troops. And similarly, Pandya, who dwelt on
the coast-land near the sea, came accompanied by troops of various kinds
to Yudhishthira, the king of kings. And, O king, when all these troops
had assembled, his army, finely dressed and exceedingly strong, assumed
an appearance pleasant to the eye. And the army of Drupada, also was
beautified by valiant soldiers who had come from various lands, and also
by his mighty sons. And similarly, Virata, the king of the Matsyas, a
leader of troops, accompanied by the king of the hilly regions, came to
Pandu's sons. And for the high-souled sons of Pandu there were thus
assembled from various directions, seven Akshauhini of troops, bristling
with banners of various forms. And eager to fight with the Kurus, they
gladdened the hearts of the Pandavas. And in the same way king
Bhagadatta, gladdening the heart of Dhritarashtra's son, gave an
Akshauhini of troops to him. And the unassailable mass of his troops,
crowded with Chins and Kiratas, all looking like figures of gold, assumed
a beauty like to that of a forest of Karnikara trees. And so the valiant
Bhurisravas, and Salya, O son of Kuru, came to Duryodhana, with an
Akshauhini of troops each. And Kritavarman, the son of Hridika,
accompanied by the Bhojas, the Andhas, and the Kukuras, came to
Duryodhana with an Akshauhini of troops. And the body of his troops
composed of those mighty soldiers, who wore on their persons garlands of
many-coloured flowers, looked as graceful as a number of sportive
elephants that have passed through a wood. And others led by Jayadratha,
the dwellers of the land of Sindhusauvira, came in such force that the
hills seemed to tremble under their tread. And their force, counting an
Akshauhini, looked like a mass of clouds moved by the wind. And
Sudakshina, the king of the Kambhojas, O ruler of men, accompanied by the
Yavanas and Sakas, came to the Kuru chief with an Akshauhini of troops.
And the body of his troops that looked like a flight of locusts, meeting
with the Kuru force, was absorbed and disappeared in it. And similarly
came king Nila, the resident of the city of the Mahishmati, with mighty
soldiers from the southern country who carried weapons of pretty make.
And the two kings of Avanti, accompanied by a mighty force, brought to
Duryodhana, each a separate Akshauhini of troops. And those tigers among
men, the five royal brothers, the princes of Kekaya, hastened to
Duryodhana with an Akshauhini of troops, and gladdened his heart. And
from the illustrious king, of other quarters there came, O best of
Bharata's race, three large divisions of troops. And thus Duryodhana had
a force which numbered eleven Akshauhinis all eager to fight with the
sons of Kunti, and bristling with banners of various forms. And, O
descendant of Bharata, there was no space in the city of Hastinapura even
for the principal leaders of Duryodhana's army. And for this reason the
land of the five rivers, and the whole of the region called Kurujangala,
and the forest of Rohitaka which was uniformly wild, and Ahichatra and
Kalakuta, and the banks of the Ganga, and Varana, and Vatadhana, and the
hill tracts on the border of the Yamuna--the whole of this extensive
tract--full of abundant corn and wealth, was entirely overspread with the
army of the Kauravas. And that army, so arranged, was beheld by the
priest who had been sent by the king of the Panchalas to the Kurus.'"



SECTION XX

"Vaisampayana said, 'Then Drupada's priest, having approached the Kaurava
chief, was honoured by Dhritarashtra as also by Bhishma and Vidura. And
having first told the news of the welfare of the Pandavas, he enquired
about the welfare of the Kauravas. And he spoke the following words in
the midst of all the leaders of Duryodhana's army, 'The eternal duties of
kings are known to you all. But though known, I shall yet recite them as
an introduction to what I am going to say. Both Dhritarashtra and Pandu
are known to be sons of the same father. There is no doubt that the share
of each to the paternal wealth should be equal. The sons of Dhritarashtra
obtained the paternal wealth. Why did not the sons of Pandu at all
receive their paternal portion? Ye are aware how formerly the sons of
Pandu did not receive their paternal property which was all usurped by
Dhritarashtra's sons. The latter endeavoured in various ways to remove
the sons of Pandu from their path by employment even of murderous
contrivances; but as their destined terms of life had not wholly run out,
the sons of Pandu could not be sent to the abode of Yama. Then again,
when those high-souled princes had carved out a kingdom by their own
strength, the mean-minded sons of Dhritarashtra, aided by Suvala's son,
robbed them of it by deceit. This Dhritarashtra gave his sanction even to
that act as hath been usual with him. And for thirteen years they were
then sent to sojourn in the great wilderness. In the council-hall, they
had also been subjected to indignities of various kinds, along with their
wife, valiant though they were. And great also were the sufferings that
they had to endure in the woods. Those virtuous princes had also to
endure unspeakable woes in the city of Virata,--such as are endured only
by vicious men when their souls transmigrate into the forms of inferior
beings, Ye best of Kuru's race, overlooking all these injuries of yore
they desire nothing but a peaceful settlement with the Kurus! Remembering
their behaviour, and that of Duryodhana also, the latter's friends should
entreat him to consent to peace! The heroic sons of Pandu are not eager
for war with the Kurus. They desire to get back their own share without
involving the world in ruin. If Dhritarashtra's son assigns a reason in
favour of war, that can never be a proper reason. The sons of Pandu are
more powerful. Seven Akshauhinis of troops have been collected on behalf
of Yudhishthira, all eager to fight with the Kurus, and they are now
awaiting his word of command. Others there are tigers among men, equal in
might to a thousand Akshauhinis, such as Satyaki and Bhimasena, and the
twin brothers of mighty strength. It is true that these eleven divisions
of troops are arrayed on one side, but these are balanced on the other by
the mighty-armed Dhananjaya of manifold form. And as Kiritin exceeds in
strength even all these troops together, so also doth Vasudeva's son of
great effulgence and powerful intellect. Who is there that would fight,
in view of the magnitude of the opposing force, the valour of Arjuna, and
the wisdom of Krishna? Therefore, I ask you to give back what should be
given, as dictated by morality and compact. Do not let the opportunity
pass!'"



SECTION XXI

"Vaisampayana said, 'Having heard his words, Bhishma, senior in wisdom,
and endued with great effulgence, paid honours to him, and then spoke
words suitable to the occasion. And he said, 'How fortunate that they are
all well, with Krishna! How fortunate that they have procured aid, and
that they are inclined to a virtuous course! How fortunate that those
scions of Kuru's race desire peace with their cousins! There is no doubt
that what thou hast said is true. Thy words, however, are exceedingly
sharp,--the reason, I suppose, being that thou art a Brahmana. No doubt,
the sons of Pandu were much harassed both here and in woods. No doubt, by
law they are entitled to get all the property of their father. Arjuna,
the son of Pritha, is strong trained in weapons, and is a great
car-warrior. Who, in sooth, can withstand in battle Dhananjaya the son of
Pandu. Even the wielder himself of the thunderbolt cannot,--other bowmen
are hardly worth mention. My belief is that he is a match for all the
three worlds!' And while Bhishma was thus speaking, Karna wrathfully and
insolently interrupted his words, and looking at Duryodhana said, 'There
is no creature in the world, O Brahmana, who is not informed of all these
facts. What is the good of repeating them again and again? On behalf of
Duryodhana, Sakuni formerly won in game of dice. Yudhishthira, the son of
Pandu went to the woods according to a stipulation. He is now paying no
regard to that stipulation, but confident of aid from the Matsyas and
Panchalas, he wisheth to get back his ancestral throne. O learned man,
Duryodhana would not yield even a single foot of land if thou appealest
to his fears, but if justice requires, he would give up the whole earth
even to a foe. If they wish to get back their ancestral throne, they
should pass the specified period of time in the forest as had been
stipulated. Afterwards let them live as the dependants of Duryodhana,
safe and sound. From dull-headedness, however, let them not turn their
mind towards an absolutely unrighteous course. If, nevertheless,
abandoning the path of virtue, they desire war, then when they encounter
in battle these praise-worthy Kurus, they will remember these my words.'

"Bhishma said, 'What is the use of thy talking, O Radha's son? Thou
shouldst remember that occasion when Pritha's son, single-handed,
over-powered in battle six car-warriors. If we do not act as this
Brahmana hath said, to be sure, we shall be all slain by him in battle!"

"Vaisampayana continued, 'Then Dhritarashtra pacified Bhishma with words
of entreaty, rebuked the son of Radha, and spoke the following words,
What Bhishma, Santanu's son, hath said is salutary for us, as also for
the Pandavas, and likewise for the whole universe. I shall, however,
after deliberation, send Sanjaya to the sons of Pandu. So thou needst not
wait. Go thou to the son of Pandu this very day.' The Kaurava chief then
honoured Drupada's priest and sent him back to the Pandavas. And
summoning Sanjaya to the council-hall, he addressed him in the following
words."



SECTION XXII

"Dhritarashtra said, 'They say, O Sanjaya, that the Pandavas have arrived
at Upaplavya. Go thou and enquire after them. Thou must greet Ajatasatru
in the following words, 'By good luck it is that (emerged from the woods)
thou hast reached such a city. And to all of them thou must say, O
Sanjaya, these words. Are ye well, having spent that harassing period of
sojourn, ye who were unworthy of such harassment?' In no time will they
be appeased towards us, for though treated treacherously (by foes), yet
they are righteous and good. In no case, O Sanjaya, have I ever met with
any untruthfulness on the part of the Pandavas. It was by their own
valour that they had won all their prosperity, and (yet) they were ever
dutiful to me. Though I scrutinized their conduct, I could never find
fault with them,--no, not even a single fault for which we might blame
them. They always act mindful of virtue and wealth; they never give way
to love of sensual enjoyments, or cold, or hunger, or thirst; they subdue
steep and laziness and wrath and joy and heedlessness. The sons of
Pritha, mindful of both virtue and wealth, are ever pleasant to all. On
proper occasions they part with their wealth to friends. Friendship with
them never loses its ardour on account of length of time; for they bestow
honours and wealth on every one according to his deserts. Not a soul in
the race of Ajamida ever entertains hatred for them excepting this vile,
capricious, dull-headed Duryodhana, and excepting also the still more
mean-minded Karna. These two always enhance the energy of those
high-souled ones who have been divested of both friends and happiness.
Enterprising and brought up in every indulgence, Duryodhana reckons all
that to be well-done. It is childish on Duryodhana's part to think that
it is possible to rob the Pandavas of their just share so long as they
are alive. It is wise to yield to Yudhishthira his due share before the
war,--to him whose steps are followed by Arjuna and Krishna and Bhima and
Satyaki and the two sons of Madri and the warriors of the Srinjaya race.
That wielder of the Gandiva, Savyasachin, seated on his car, would alone
be able to devastate the whole world. And likewise the victorious and
high-souled Krishna, the lord of the three worlds, incapable of defeat is
able to do the same. What mortal would stand before him who is the one
worthiest person in all the worlds and who discharges his multitude of
arrows that roar like the clouds, covering all sides, like flights of
swiftly-coursing locusts? Alone on his car, holding the Gandiva, he had
conquered the northern regions as also the Kurus of the north and brought
away with him all their wealth. He converted the people of the Dravida
land to be a portion of his own army. It was Falguna, the wielder of the
Gandiva, who defeating in the Khandava woods all the gods together with
Indra, made offerings to Agni, enhancing the honour and fame of the
Pandavas. Of all wielders again of the mace, there is none equal to
Bhima; and there is none also who is so skilful a rider of elephants. On
car, they say, he yields not to even Arjuna; and as to might of arms, he
is equal to ten thousand elephants. Well-trained and active, he who hath
again been rendered bitterly hostile, would in anger consume the
Dhartarashtras in no time. Always wrathful, and strong of arms, he is not
capable of being subdued in battle by even Indra himself. Of great heart,
and strong, and endued with great lightness of hand, the two (twin)
brothers, sons of Madri, carefully trained by Arjuna, would leave not a
foe alive, like to a pair of hawks preying upon large flocks of birds.
This our army, so full, to tell thee the truth, will be nowhere when it
will encounter them. In their side will be Dhrishtadyumna, endued with
great activity,--one who is regarded as one of the Pandavas themselves.
The chief of the Somaka tribe, with his followers, is, I have heard, so
devoted to the cause of the Pandavas that he is ready to lay down his
very life for them. Who would be able to withstand Yudhishthira who hath
the best of the Vrishni tribe (Krishna) for his leader? I have heard that
Virata, the chief of the Matsyas, with whom the Pandavas had lived for
some time and whose wishes were fulfilled by them, old in years, is
devoted, along with his sons to the Pandava cause, and hath become an
adherent of Yudhishthira. Deposed from the throne of the Kekaya land, and
desirous of being reinstated thereon, the five mighty brothers from that
land, wielding mighty bows, are now following the sons of Pritha ready to
fight. All who are valiant among the lords of the earth have been brought
together and are devoted to the Pandava cause. I hear that they are bold,
worthy, and respectful,--they who have allied themselves to the virtuous
king Yudhishthira from feelings of attachment to him. And many warriors
dwelling on the hills and inaccessible fastnesses, and many that are high
in lineage and old in years, and many Mlechcha tribes also wielding
weapons of various kinds, have been assembled together and are devoted to
the cause of the Pandavas. And there hath come Pandya also, who, hardly
inferior to Indra on the field of battle, is followed when he fights by
numberless warriors of great courage. Remarkably heroic and endued with
prowess and energy that have no parallel, he is devoted to the Pandava
cause. That same Satyaki who, I have heard, obtained weapons from Drona
and Arjuna and Krishna and Kripa and Bhishma, and who is said to be equal
to the son of Krishna, is devotedly attached to the Pandava cause. And
the assembled kings of the Chedi and the Karusha tribes have all taken
the part of the Pandavas with all their resources. That one in their
midst, who, having been endued with blazing beauty, shone like the sun,
whom all persons deemed unassailable in battle and the very best of all
drawers of the bow on earth, was slain by Krishna in a trice, by help of
his own great might, and counting for naught the bold spirit of all the
Kshatriya kings. Kesava cast his eyes on that Sishupala and smote him,
enhancing the fame and honour of the sons of Pandu. It was the same
Sishupala who was highly honoured by those kings at whose head stood the
king of the Karusha tribe. Then the other kings, deeming Krishna
unassailable when seated on his car drawn by Sugriva and other steeds,
left the chief of the Chedis and ran away like small animals at the sight
of a lion. And it was thus that he, who, from audacity had sought to
oppose and encounter Krishna in a combat hand to hand, was slain by
Krishna and lay down lifeless, resembling a Karnikara tree uprooted by a
gale. O Sanjaya, O son of Gavalgana, what they have told me of the
activity of Krishna in cause of Pandu's sons, and what I remember of his
past achievements, leave me no peace of mind. No foe whatsoever is
capable of withstanding them, who are under the lead of that lion of the
Vrishni tribe. My heart is trembling with fear upon learning that the two
Krishnas, are seated on the selfsame car. If my dull-headed son forbear
to fight with those two, then may he fare well,--else those two will
consume the race of Kuru as Indra and Upendra consume the Daitya hosts.
Dhananjaya is, I conceive, equal to Indra, and the greatest of the
Vrishni race, Krishna, is the Eternal Vishnu himself. The son of Kunti
and Pandu, Yudhishthira, is virtuous and brave and eschews deeds that
bring on shame. Endued with great energy, he hath been wronged by
Duryodhana. If he were not high-minded, the would in wrath burn the
Dhritarashtras. I do not so much dread Arjuna or Bhima or Krishna or the
twin brothers as I dread the wrath of the king, O Suta, when his wrath is
excited. His austerities are great; he is devoted to Brahmacharya
practices. His heart's wishes will certainly be fulfilled. When I think
of his wrath, O Sanjaya, and consider how just it is, I am filled with
alarm. Go thou speedily on a car, despatched by me, where the troops of
the king of the Panchalas are encamped. Thou wilt ask Yudhishthira about
his welfare. Thou wilt repeatedly address him in affectionate terms. Thou
wilt also meet Krishna, O child, who is the chief of all brave men and
who is endued with a magnanimous soul. Him also thou wilt ask on my part
as to his welfare, and tell him that Dhritarashtra is desirous of peace
with Pandu's sons. O Suta, there is nothing that Yudhishthira, the son of
Kunti, would not do at the bidding of Krishna. Kesava is as dear to them
as their own selves. Possessed of great learning, he is ever devoted to
their cause. Thou wilt also enquire about the welfare of all the
assembled sons of Pandu and the Srinjayas and Satyaki and Virata and all
the five sons of Draupadi, professing to be a messenger from me. And
whatsoever also thou mayst deem to be opportune, and beneficial for the
Bharata race, all that, O Sanjaya, thou must say in the midst of those
kings,--everything, in sooth, that may not be unpalatable or provocative
of war.'



SECTION XXIII

"Vaisampayana said, 'Having beard these words of king Dhritarashtra
Sanjaya went to Upaplavya to see the Pandavas of immeasurable strength.
And having approached king Yudhishthira, the son of Kunti, he made
obeisance to him first and then spoke. And the son of Gavalgana, by name
Sanjaya and by caste a Suta, cheerfully spoke unto Ajatasatru, 'How
lucky, O king, that I see you hale, attended by friends and little
inferior to the great Indra. The aged and wise king Dhritarashtra, the
son of Ambika, hath enquired about your welfare. I hope Bhimasena is
well, and that Dhananjaya, that foremost of the Pandavas, and these two
sons of Madri, are well. I hope princess Krishna also, the daughter of
Drupada, is well,--she who never swerves from the path of truth, that
lady of great energy, that wife of heroes. I hope she is well with her
sons,--she in whom are centred all your dearest joys and whose welfare
you constantly pray for.'

"Yudhishthira said, 'O Sanjaya, the son of Gavalgana, hath thy journey
here been safe? We are pleased with thy sight. I ask thee in return how
thou art. I am, O learned man, in excellent health with my younger
brothers. O Suta, after a long while do I now receive news of the aged
king of the Kurus, that descendant of Bharata. Having seen thee, O
Sanjaya, I feel as if I have seen the king himself, so pleased I am! Is
our aged grandsire Bhishma, the descendant of Kuru, endued with great
energy and the highest wisdom and always devoted to the practices of his
own order, O sire, in health? I hope he still retains all his former
habits. I hope the high-souled king Dhritarashtra, the so-n of
Vichitravirya, is in health with his sons. I hope the great king Vahlika,
the son of Pratipa, endued with great learning, is also in health. I
hope, O sire, that Somadatta is in health, and Bhurisravas, and
Satyasandha, and Sala, and Drona with his son, and the Brahmana Kripa are
also well. I hope all those mighty bowmen are free from disease. O
Sanjaya, all those greatest and best of bowmen, endued with the highest
intelligence and versed in letters, and occupying the very top of those
who wield weapons, have attached themselves to the Kurus. I hope those
bowmen receive their honours due. I hope they are free from disease. How
happy are they in whose kingdom dwells the mighty and handsome bowman,
the well-behaved son of Drona! I hope Yuyutsu, the highly intelligent son
of Dhritarashtra by his Vaisya wife is in health. I hope, O sire, the
adviser Karna, whose counsels are followed by the dull-headed Suyodhana,
is in health. I hope, the aged ladies, the mothers of the Bharata race,
and the kitchen-maidens, the bond-maids, the daughters-in-law, the boys,
the sister's sons, and 'the sisters, and the daughters' sons of
Dhritarashtra's house are all free from trouble. O sire, I hope the king
still allows their former subsistence to the Brahmanas. I hope, O
Sanjaya, Dhritarashtra's son hath not seized those gifts to the Brahmanas
that I made. I hope Dhritarashtra with his sons meets in a spirit of
forbearance any over-bearing conduct on the part of the Brahmanas. I hope
he never neglects to make provision for them, that being the sole highway
to heaven. For this is the excellent and clear light that hath been
provided by the Creator in this world of living beings. If like
dull-headed persons, the sons of Kuru do not treat the Brahmanas in a
forbearing spirit, wholesale destruction will overtake them. I hope king
Dhritarashtra and his son try to provide for the functionaries of state.
I hope there are no enemies for theirs, who, disguised as friends, are
conspiring for their ruin. O sire, I hope none of these Kurus talk of our
having committed any crimes. I hope Drona and his son and the heroic
Kripa do not talk of our having been guilty in any way. I hope all the
Kurus look up to king Dhritarashtra and his sons as the protectors of
their tribe. I hope when they see a horde of robbers, they remember the
deeds of Arjuna, the leader in all fields of battle. I hope they remember
the arrows shot from the Gandiva, which course through the air in a
straight path, impelled onwards by the stretched bow-string in contact
with the fingers of his hand, and making a noise loud as that of the
thunder. I have not seen the warrior that excels or even rivals Arjuna
who can shoot by a single effort of his hand sixty-one whetted and
keen-edged shafts furnished with excellent feathers. Do they remember
Bhima also, who, endued with great activity causeth hostile hosts arrayed
in battle to tremble in dread, like an elephant with rent temples
agitating a forest of reeds? Do they remember the mighty Sahadeva, the
son of Madri, who in Dantakura conquered the Kalingas, shooting arrows by
both the left and right hand? Do they remember Nakula, who, O Sanjaya,
was sent, under your eye, to conquer the Sivis and the Trigartas, and who
brought the western region under my power? Do they remember the disgrace
that was theirs when under evil counsels they came to the woods of
Dwaitavana on pretence of taking away their cattle? Those wicked ones
having been over-powered by their enemies were afterwards liberated by
Bhimasena and Arjuna, myself protecting the rear of Arjuna (in the fight
that ensued) and Bhima protecting the rear of the sons of Madri, and the
wielder of the Gandiva coming out unharmed from the press of battle
having made a great slaughter of the hostile host,--do they remember
that? It is not by a single good deed, O Sanjaya, that happiness can here
be attained, when by all our endeavours we are unable to win over the son
of Dhritarashtra!"



SECTION XXIV

"Sanjaya said, 'It is even so as thou hast said, O son of Pandu! Dost
thou enquire about the welfare of the Kurus and of the foremost ones
among them? Free from illness of every kind and in the possession of
excellent spirit are those foremost ones among the Kurus about whom, O
son of Pritha, thou enquirest. Know, O son of Pandu, that there are
certainly righteous and aged men, as also men that are sinful and wicked
about Dhritarashtra's son. Dhritarashtra's son would make gifts even to
his enemies; it is not likely, therefore, that he should withdraw the
donations made to the Brahmanas. It is customary with you, Kshatriyas, to
follow a rule fit for butchers, that leads you to do harm to those that
bear no ill-will to you; but the practice is not good. Dhritarashtra with
his sons would be guilty of the sin of intestine dissension, where he,
like a bad man, to bear ill-will towards you who are righteous. He does
not approve of this injury (done to you); he is exceedingly sorry for it;
he grieves at his heart-the old man--O Yudhishthira,--for, having
communicated with the Brahmanas, he hath learnt that provoking intestine
dissensions is the greatest of all sins. O king of men, they remember thy
prowess on the field, and that of Arjuna, who taketh the lead in the
field of battle. They remember Bhima wielding his mace when the sound of
the conch-shell and the drum rises to the highest pitch. They remember
those mighty car-warriors, the two sons of Madri, who on the field of
battle career in all directions, shooting incessant showers of shafts on
hostile hosts, and who know not what it is to tremble in fight. I
believe, O king, that which Futurity hath in store for a particular
person cannot be known, since thou, O son of Pandu, who art endowed with
all the virtues, hast had to suffer trouble of such unendurable kind. All
this, no doubt, O Yudhishthira, thou wilt again make up by help of your
intelligence. The sons of Pandu, all equal to Indra would never abandon
virtue for the sake of pleasure. Thou, O Yudhishthira, wilt so make up
thy intelligence that they all, viz., the sons of Dhritarashtra and Pandu
and the Srinjayas, and all the kings who have been assembled here, will
attain peace. O Yudhishthira, bear what thy sire Dhritarashtra having
consulted with his ministers and sons, hath spoken to me. Be attentive to
the same.'"



SECTION XXV

"Yudhishthira said, 'Here are met the Pandavas and the Srinjayas, and
Krishna, and Yuyudhana and Virata, O son of the Suta Gavalgana, tell us
all that Dhritarashtra hath directed thee to say.'

"Sanjaya said, 'I greet Yudhishthira, and Vrikodara and Dhananjaya, and
the two sons of Madri, and Vasudeva the descendant of Sura, and Satyaki,
and the aged ruler of the Panchalas, and Dhrishtadyumna, the son of
Prishata. Let all listen to the words I say from a desire for the welfare
of the Kurus. King Dhritarashtra, eagerly welcoming the chance of peace,
hastened the preparation of my car for this journey here. Let it be
acceptable to king Yudhishthira with his brothers and sons and relations.
Let the son of Pandu prefer peace. The sons of Pritha are endowed with
every virtue with steadiness and mildness and candour. Born in a high
family, they are humane, liberal, and loath to do any act which would
bring on shame. They know what is proper to be done. A base deed is not
befitting you, for you are so high-minded, and have such a terrible
following of troops. If you committed a sinful act, it would be a blot on
your fair name, as a drop of collyrium on a white cloth. Who could
knowingly be ever guilty of an act, which would result in universal
slaughter, which would be sinful and lead to hell,--an act consisting in
the destruction (of men), an act the result of which, whether it be
victory or defeat, is or the self-same value? Blessed are they that have
served their relative's cause. They are the true sons and friends and
relatives (of Kuru's race) who would lay down life, life which is liable
to be abused by misdeeds, in order to ensure the welfare of the Kurus. If
you, ye sons of Pritha, chastise the Kurus, by defeating and slaying all
your foes,--that subsequent life of yours would be equivalent to death,
for what, in sooth, is life after having killed all your kinsfolk? Who,
even if he were Indra himself with all the gods on his side, would be
able to defeat you who are aided by Kesava and Chekitanas, and Satyaki,
and are protected by Dhrishtadyumna's arms? Who again, O king, can defeat
in battle the Kurus who are protected by Drona and Bhishma, and
Aswatthaman, and Salya, and Kripa and Karna with a host of Kshatriya
kings? Who, without loss to himself, is able to slay the vast force
assembled by Dhritarashtra's son? Therefore it is, that I do not see any
good either in victory or in defeat. How can the sons of Pritha, like
base persons of low lineage, commit an act of unrighteousness? Therefore,
I appease, I prostrate myself before Krishna and the aged kin I g of the
Panchalas. I betake myself to you as my refuge, with joined hands, so
that both the Kurus and the Srinjayas may be benefited. It is not likely
that either Krishna or Dhananjaya will not act up to these my words.
Either of them would lay down his life, if besought (to do so).
Therefore, I say this for the success of my mission. This is the desire
of the king and his counsellor Bhishma, that there may be confirmed peace
between you (and the Kurus).'"



SECTION XXVI

"Yudhishthira said, 'What words from me, O Sanjaya, hast thou heard,
indicative of war, that thou apprehendest war? O sire, peace is
preferable to war. Who, O charioteer, having got the other alternative
would wish to fight? It is known to me, O Sanjaya, that if a man can have
every wish of his heart without having to do anything, he would hardly
like to do anything even though it might be of the least troublesome
kind, far less would he engage in war. Why should a man ever go to war?
Who is so cursed by the gods that he would select war? The sons of
Pritha, no doubt, desire their own happiness but their conduct is ever
marked by righteousness and conducive to the good of the world. They
desire only that happiness which results from righteousness. He that
fondly followeth the lead of his senses, and is desirous of obtaining
happiness and avoiding misery, betaketh himself to action which in its
essence is nothing but misery. He that hankers after pleasure causeth his
body to suffer; one free from such hankering knoweth not what misery is.
As an enkindled fire, if more fuel be put upon it, blazeth forth again
with augmented force, so desire is never satiated with the acquisition of
its object but gaineth force like unkindled fire when clarified butter is
poured upon it. Compare all this abundant fund of enjoyment which king
Dhritarashtra hath with what we possess. He that is unfortunate never
winneth victories. He that is unfortunate enjoyeth not the voice of
music. He that is unfortunate doth not enjoy garlands and scents! nor can
one that is unfortunate enjoy cool and fragrant unguents! and finally he
that is unfortunate weareth not fine clothes. If this were not so, we
would never have been driven from the Kurus. Although, however, all this
is true, yet none cherished torments of the heart. The king being himself
in trouble seeketh protection in the might of others. This is not wise.
Let him, however, receive from others the same behaviour that he displays
towards them. The man who casteth a burning fire at midday in the season
of spring in a forest of dense underwood, hath certainly, when that fire
blazeth forth by aid of the wind, to grieve for his lot if he wisheth to
escape. O Sanjaya, why doth king Dhritarashtra now bewail, although he
hath all this prosperity? It is because he had followed at first the
counsels of his wicked son of vicious soul, addicted to crooked ways and
confirmed in folly. Duryodhana disregarded the words of Vidura, the best
of his well-wishers, as if the latter were hostile to him. King
Dhritarashtra, desirous solely of satisfying his sons, would knowingly
enter upon an unrighteous course. Indeed, on account of his fondness for
his son, he would not pay heed to Vidura, who, out of all the Kurus, is
the wisest and best of all his well-wishers, possessing vast learning,
clever in speech, and righteous in act. King Dhritarashtra is desirous of
satisfying his son, who, while himself seeking honours from others, is
envious and wrathful, who transgresses the rules for the acquisition of
virtue and wealth, whose tongue is foul, who always follows the dictates
of his wrath, whose soul is absorbed in sensual pleasures, and who, full
of unfriendly feelings to many, obeys no law, and whose life is evil,
heart implacable, and understanding vicious. For such a son as this, king
Dhritarashtra knowingly abandoned virtue and pleasure. Even then, O
Sanjaya, when I was engaged in that game of dice I thought that the
destruction of the Kurus was at hand, for when speaking those wise and
excellent words Vidura obtained no praise from Dhritarashtra. Then, O
charioteer, did trouble overtake the Kurus when they disregarded the
words of Vidura. So long as they had placed themselves under the lead of
his wisdom, their kingdom was in a flourishing state. Hear from me, O
charioteer, who are the counsellors now of the covetous Duryodhana. They
are Dussasana, and Sakuni the son of Suvala, and Karna the Suta's son! O
son of Gavalgana, look at this folly of his! So I do not see, though I
think about it, how there can be prosperity for the Kurus and the
Srinjayas when Dhritarashtra hath taken the throne from others, and the
far seeing Vidura hath been banished elsewhere. Dhritarashtra with his
sons is now looking for an extensive and undisputed sovereignty over the
whole world. Absolute peace is, therefore, unattainable. He regardeth
what he hath already got to be his own. When Arjuna taketh up his weapon
in fight, Karna believeth him capable of being withstood. Formerly there
took place many great battles. Why could not Karna then be of any avail
to them. It is known to Karna and Drona and the grandsire Bhishma, as
also to many other Kurus, that there is no wielder of the bow, comparable
to Arjuna. It is known to all the assembled rulers of the earth, how the
sovereignty was obtained by Duryodhana although that repressor of foes,
Arjuna, was alive. Pertinanciously doth Dhritarashtra's son believe that
it is possible to rob the sons of Pandu of what is their own, although he
knoweth having himself gone to the place of fight, how Arjuna comforted
himself when he had nothing but a bow four cubits long for his weapon of
battle. Dhritarashtra's sons are alive simply because they have not as
yet heard that twang of the stretch Gandiva. Duryodhana believeth his
object already gained, as long as he beholdeth not the wrathful Bhima. O
sire, even Indra would forbear to rob us of our sovereignty as long as
Bhima and Arjuna and the heroic Nakula and the patient Sahadeva are
alive! O charioteer, the old king with his son still entertains the
notion that his sons will not be perished, O Sanjaya, on the field of
battle, consumed by the fiery wrath of Pandu's sons. Thou knowest, O
Sanjaya, what misery we have suffered! For my respect to thee, I would
forgive them all. Thou knowest what transpired between ourselves and
those sons of Kuru. Thou knowest how we comforted ourselves towards
Dhritarashtra's son. Let the same state of things still continue, I shall
seek peace, as thou counsellest me to do. Let me have Indraprastha for my
kingdom, Let this be given to me by Duryodhana, the chief of Bharata's
race.'"



SECTION XXVII

"Sanjaya said, 'O Pandava, the world hath heard thy conduct being
righteous. I see it also to be so, O son of Pritha. Life is transient,
that may end in great infamy; considering this, thou shouldst not perish.
O Ajatasatru, if without war, the Kurus will not yield thy share, I
think, it is far better for thee to live upon alms in the kingdom of the
Andhakas and the Vrishnis than obtain sovereignty by war. Since this
mortal existence is for only a short period, and greatly liable to blame,
subject to constant suffering, and unstable, and since it is never
comparable to a good name, therefore, O Pandava, never perpetrate a sin.
It is the desires, O ruler of men, which adhere to mortal men and are an
obstruction to a virtuous life. Therefore, a wise man should beforehand
kill them all and thereby gain a stainless fame in the world, O son of
Pritha. The thirst after wealth is but like fetter in this world; the
virtue of those that seek it is sure to suffer. He is wise who seeketh
virtue alone; desires being increased, a man must suffer in his temporal
concerns, O sire. Placing virtue before all other concerns of life, a man
shineth like the sun when its splendour is great. A man devoid of virtue,
and of vicious soul, is overtaken by ruin, although he may obtain the
whole of this earth. Thou hast studied the Vedas, lived the life of a
saintly Brahman, hast performed sacrificial rites, made charities to
Brahmanas. Even remembering the highest position (attainable by beings),
thou hast also devoted thy soul for years and years to the pursuit of
pleasure. He who, devoting himself excessively to the pleasures and joys
of life, never employeth himself in the practice of religious meditation,
must be exceedingly miserable. His joys forsake him after his wealth is
gone and his strong instincts goad him on towards his wonted pursuit of
pleasure. Similarly, he who, never having lived a continent life,
forsaketh the path of virtue and commiteth sin, hath no faith in
existence of a world to come. Dull as he is after death he hath torment
(for his lot). In the world to come, whether one's deeds be good or evil
these deeds are in no case, annihilated. Deeds, good and evil, precede
the agent (in his journey to the world to come); the agent is sure to
follow in their path. Your work (in this life) is celebrated by all as
comparable to that food, savoury and dainty, which is proper to be
offered with reverence to the Brahmanas--the food which is offered in
religious ceremonies with large donations (to the officiating priests).
All acts are done, so long as this body lasts, O son of Pritha. After
death there is nothing to be done. And thou hast done mighty deeds that
will do good to thee in the world to come, and they are admired by
righteous men. There (in the next world) one is free from death and
decrepitude and fear, and from hunger and thirst, and from all that is
disagreeable to the mind; there is nothing to be done in that place,
unless it be to delight one's senses. Of this kind, O ruler of men, is
the result of our deeds. Therefore, do not from desire act any longer in
this world. Do not, O Pandu's son, betake to action in this world and
thereby thus take leave of truth and sobriety and candour and humanity.
Thou mayst perform the Rajasuya and the Aswamedha sacrifices, but do not
even come near an action which in itself is sin! If after such a length
of time, ye sons of Pritha, you now give way to hate, and commit the
sinful deed, in vain, for virtue's sake, did ye dwell for years and years
in the woods in such misery! It was in vain that you went to exile, after
parting with all your army; for this army was entirely in your control
then. And these persons who are now assisting you, have been always
obedient to you,--this Krishna, and Satyaki, and Virata of the golden
car, of Matsya land, with his son at the head of martial warriors. All
the kings, formerly vanquished by you would have espoused your cause at
first. Possessed of mighty resources, dreaded by all, having an army, and
followed behind by Krishna and Arjuna, you might have slain your foremost
of foes on the field of battle. You might have (then) brought low
Duryodhana's pride. O Pandava, why have you allowed your foes to grow so
powerful? Why have you weakened your friends? Why have you sojourned in
the woods for years and years? Why are you now desirous of fighting,
having let the proper opportunity slip? An unwise or an unrighteous man
may win prosperity by means of fighting; but a wise and a righteous man,
were he free from pride to betake to fight (against better instinct),
doth only fall away from a prosperous path. O Pritha's son, your
understanding inclines not to an unrighteous course. From wrath you ever
committed a sinful act. Then what is the cause, and what is the reason,
for which you are now intent to do this deed, against the dictates of
wisdom? Wrath, O mighty king, is a bitter drug, though it has nothing to
do with disease; it brings on a disease of the head, robs one of his fair
fame, and leads to sinful acts. It is drunk up (controlled) by those that
are righteous and not by those that are unrighteous. I ask you to swallow
it and to desist from war. Who would incline himself to wrath which leads
to sin? Forbearance would be more beneficial to you than love of
enjoyments where Bhishma would be slain, and Drona with his son, and
Kripa, and Somadatta's son, and Vikarna and Vivingsati, and Karna and
Duryodhana. Having slain all these, what bliss may that be, O Pritha's
son, which you will get? Tell me that! Even having won the entire
sea-girt earth, you will never be free from decrepitude and death,
pleasure and pain, bliss and misery. Knowing all this, do not be engaged
in war. If you are desirous of taking this course, because your
counsellors desire the same, then give up (everything) to them, and run
away. You should not fall away from this path which leads to the region
of the gods!'"



SECTION XXVIII

"Yudhishthira said, 'Without doubt, O Sanjaya, it is true that righteous
deeds are the foremost of all our acts, as thou sayest. Thou shouldst,
however, ensure me having first ascertained whether it is virtue or vice
that I practise. When vice assumes the aspects of virtue and virtue
itself wholly seems as vice, and virtue, again, appears in its native
form, they that are learned should discriminate it by means of their
reason. So, again, virtue and vice, which are both eternal and absolute,
exchange their aspects during seasons of distress. One should follow
without deviation the duties prescribed for the order to which he belongs
by birth. Know, O Sanjaya, that duties in seasons of distress are
otherwise. When his means of living are totally gone, the man, that is
destitute should certainly desire those other means by which he may be
able to discharge the sanctioned duties of his order. One that is not
destitute of his means of living, as also one that is in distress, are, O
Sanjaya, both to be blamed, if they act as if the state of each were
otherwise. When the Creator hath ordained expiation for those Brahmanas,
who, without wishing for self-destruction, betake themselves to acts not
sanctioned for them, this proves that people may, in season of distress,
betake to acts not ordained for the orders to which they belong. And, O
Sanjaya, thou shouldst regard them as worthy that adhere to the practices
of their own order in usual times as also those that do not adhere to
them in season of distress; thou shouldst censure them that act otherwise
in usual times while adhering to their ordained practices during times of
distress. As regards men desiring to bring their minds under control,
when they endeavour to acquire a knowledge of self, the practices that
are ordained for the best, viz., the Brahmanas, are equally ordained for
them. As regards those, however, that are not Brahmanas and that do not
endeavour to acquire knowledge of self, those practices should be
followed by them that are ordained for their respective orders in seasons
of distress or otherwise. Even that is the path followed by our fathers
and grandfathers before us and those also that had lived before them. As
regards those that are desirous of knowledge and avoiding to act, even
these also hold the same view and regard themselves as orthodox. I do
not, therefore, think that there is any other path. Whatsoever wealth
there may be in this earth, whatsoever there may be among the gods, or
whatsoever there may be unattainable by them,--the region of the
Prajapati, or heaven or the region of Brahma himself, I would not, O
Sanjaya, seek it by unrighteous means. Here is Krishna, the giver of
virtue's fruits, who is clever, politic, intelligent, who has waited upon
the Brahmanas, who knows everything' and counsels various mighty kings.
Let the celebrated Krishna say whether I would be censurable if I dismiss
all idea of peace, of whether if I fight, I should be abandoning the
duties of my caste, for Krishna seeketh the welfare of both sides. This
Satyaki, these Chedis, the Andhakas, the Vrishnis, the Bhojas, the
Kukuras, the Srinjayas, adopting the counsels of Krishna, slay their foes
and delight their friends. The Vrishnis and the Andhakas, at whose head
stands Ugrasena, led by Krishna, have become like Indra, high-spirited,
devoted to truth, mighty, and happy. Vabhru, the king of Kasi, having
obtained Krishna, that fructifier of wishes, as his brother, and upon
whom Krishna showers all the blessings of life, as the clouds upon all
earthly creatures, when the hot season is over, hath attained the highest
prosperity, O sire, so great is this Krishna! Him you must know as the
great judge of the propriety or otherwise of all acts. Krishna is dear to
us, and is the most illustrious of men. I never disregard what Krishna
sayeth.'"



SECTION XXIX

"Krishna said, 'I desire, O Sanjaya, that the sons of Pandu may not be
ruined; that they may prosper, and attain their wishes. Similarly, I pray
for the prosperity of king Dhritarashtra whose sons are many. For
evermore, O Sanjaya, my desire hath been that I should tell them nothing
else than that peace would be acceptable to king Dhritarashtra. I also
deem it proper for the sons of Pandu. A peaceful disposition of an
exceedingly rare character hath been displayed by Pandu's son in this
matter. When Dhritarashtra and his sons, however, are so covetous, I do
not see why hostility should not run high? Thou canst not pretend, O
Sanjaya, to be more versed than I am or Yudhishthira. is, in the niceties
of right and wrong. Then why dost thou speak words of reproach with
reference to the conduct of Yudhishthira who is enterprising, mindful of
his own duty, and thoughtful, from the very beginning, of the welfare of
his family, agreeably to the injunctions (of treatises of morality)? With
regard to the topic at hand, the Brahmanas have held opinions of various
kinds. Some say that success in the world to come depends upon work. Some
declare that action should be shunned and that salvation is attainable by
knowledge. The Brahmanas say--that though one may have a knowledge of
eatable things, yet his hunger will not be appeased unless he actually
eats. Those branches of knowledge that help the doing of work, bear
fruit, but not other kinds, for the fruit of work is of ocular
demonstration. A thirsty person drinks water, and by that act his thirst
is allayed. This result proceeds, no doubt, from work. Therein lies the
efficacy of work. If anyone thinks that something else is better than
work, I deem, his work and his words are meaningless. In the other world,
it is by virtue of work that the gods flourish. It is by work that the
wind blows. It is by virtue of work that the sleepless Surya rises every
day and becomes the cause of day and night, and Soma passes through the
months and the fortnights and the combinations of constellations. Fire is
kindled of itself and burns by virtue of work, doing good to mankind. The
sleepless goddess Earth, sustains by force this very great burden. The
sleepless rivers, giving satisfaction to all (organised) beings, carry
their waters with speed. The sleepless Indra, possessed of a mighty
force, pours down rain, resounding the heaven and the cardinal points.
Desirous of being the greatest of the gods, he led a life of austerities
such as a holy Brahmana leads. Indra gave up pleasure, and all things
agreeable to the heart. He sedulously cherished virtue and truth and
self-control, and forbearance, and impartiality, and humanity. It was by
work that he attained a position the highest (of all). Following the
above course of life, Indra attained the high sovereignty over the gods.
Vrihaspati, intently and with self-control, led in a proper manner that
life of austerities which a Brahmana leads. He gave up pleasure and
controlled his senses and thereby attained the position of the preceptor
of the celestials. Similarly, the constellations in the other world, by
virtue of work, and the Rudras, the Adityas, the Vasus, king Yama, and
Kuvera, and the Gandharvas, the Yakshas, and the celestial nymphs, all
attained their present position by work. In the other world, the saints
shine, following a life of study, austerity and work (combined). Knowing,
O Sanjaya, that this is the rule followed by the best of Brahmanas, and
Kshatriyas, and Vaisyas, and thou being one of the wisest men,--why art
thou making this endeavour on behalf of those sons of Kurus? Thou must
know that Yudhishthira is constantly engaged in the study of the Vedas.
He is inclined to the horse-sacrifice and the Rajasuya. Again, he rides
horses and elephants, is arrayed in armour, mounts a car, and takes up
the bow and all kinds of weapons. Now, if the sons of Pritha can see a
course of action not involving the slaughter of the sons of Kuru, they
would adopt it. Their virtue would then be saved, and an act of religious
merit also would be achieved by them, even if they would have then to
force Bhima to follow a conduct marked by humanity. On the other hand, if
in doing what their forefathers did, they should meet with death under
inevitable destiny, then in trying their utmost to discharge their duty,
such death would even be worthy of praise. Supposing thou approvest of
peace alone I should like to hear what thou mayst have to say to this
question,--which way doth the injunction of religious law lie, viz.,
whether it is proper for the king to fight or not?--Thou must, O Sanjaya,
take into thy consideration the division of the four castes, and the
scheme of respective duties allotted to each. Thou must hear that course
of action the Pandavas are going to adopt. Then mayst thou praise or
censure, just as it may please thee. A Brahmana should study, offer
sacrifices, make charities, and sojourn to the best of all holy places on
the earth; he should teach, minister as a priest in sacrifices offered by
others worthy of such help, and accept gifts from persons who are known.
Similarly, a Kshatriya should protect the people in accordance with the
injunctions of the law, diligently practise the virtue of charity, offer
sacrifices, study the whole Veda, take a wife, and lead a virtuous
householder's life. If he be possessed of a virtuous soul, and if he
practise the holy virtues, he may easily attain the religion of the
Supreme Being. A Vaisya should study and diligently earn and accumulate
wealth by means of commerce, agriculture, and the tending of cattle. He
should so act as to please the Brahmanas and the Kshatriyas, be virtuous,
do good works, and be a householder. The following are the duties
declared for a Sudra from the olden times. He should serve the Brahmanas
and submit to them; should not study; sacrifices are forbidden to him; he
should be diligent and be constantly enterprising in doing all that is
for his good. The king protects all these with (proper) care, and sets
all the castes to perform their respective duties. He should not be given
to sensual enjoyments. He should be impartial, and treat all his subjects
on an equal footing. The King should never obey the dictates of such
desires as are opposed to righteousness. If there be any body who is more
praise-worthy than he, who is well-known and gifted with all the virtues,
the king should instruct his subjects to see him. A bad (king), however,
would not understand this. Growing strong, and inhuman and becoming a
mark for destiny's wrath, he would cast covetous eye on the riches of
others. Then comes war, for which purpose came into being weapons, and
armour, and bows. Indra invented these contrivances, for putting the
plunderers to death. He also contrived armours, and weapons, and bows.
Religious merit is acquired by putting the robbers to death. Many awful
evils have manifested themselves on account of the Kurus having been
unrighteous, and unmindful of law and religion. This is not right, O
Sanjaya. Now, king Dhritarashtra with his sons, hath unreasonably seized
what lawfully belonged to Pandu's son. He minds not the immemorial law
observable by kings. All the Kurus are following in the wake. A thief who
steals wealth unseen and one who forcibly seizes the same, in open
day-light, are both to be condemned, O Sanjaya. What is the difference
between them and Dhritarashtra's sons? From avarice he regards that to be
righteous which he intends to do, following the dictates of his wrath.
The shares of the Pandavas is, no doubt, fixed. Why should that share of
theirs be seized by that fool? This being the state of things, it would
be praiseworthy for us to be even killed in fight. A paternal kingdom is
preferable to sovereignty received from a stranger. These time-honoured
rules of law, O Sanjaya, thou must propound to the Kurus, in the midst of
the assembled kings,--I mean those dull-headed fools who have been
assembled together by Dhritarashtra's son, and who are already under the
clutches of death. Look once more at that vilest of all their acts,--the
conduct of the Kurus in the council-hall. That those Kurus, at whose head
stood Bhishma did not interfere when the beloved wife of the sons of
Pandu, daughter of Drupada, of fare fame, pure life, and conduct worthy
of praise, was seized, while weeping, by that slave of lust. The Kurus
all, including young and old, were present there. If they had then
prevented that indignity offered to her, then I should have been pleased
with Dhritarashtra's behaviour. It would have been for the final good of
his sons also. Dussasana forcibly took Krishna into the midst of the
public hall wherein were seated her fathers-in-law. Carried there,
expecting sympathy, she found none to take her part, except Vidura. The
kings uttered not a word of protest, solely because they were a set of
imbeciles. Vidura alone spoke words of opposition, from a sense of
duty,--words conceived in righteousness addressed to that man
(Duryodhana) of little sense. Thou didst not, O Sanjaya, then say what
law and morality were, but now thou comest to instruct the son of Pandu!
Krishna, however, having repaired to the hall at that time made
everything right, for like a vessel in the sea, she rescued the Pandavas
as also herself, from that gathering ocean (of misfortunes)! Then in that
hall, while Krishna stood, the charioteer's son addressed her in the
presence of her fathers-in-law saying, 'O Daughter of Drupada thou hast
no refuge. Better betake thyself as a bond-woman to the house of
Dhritarashtra's son. Thy husbands, being defeated, no longer exist. Thou
hast a loving soul, choose some one else for thy lord.' This speech,
proceeding from Karna, was a wordy arrow, sharp, cutting all hopes,
hitting the tenderest parts of the organisation, and frightful. It buried
itself deep in Arjuna's heart. When the sons of Pandu were about to adopt
the garments made of the skins of black deer, Dussasana spoke the
following pungent words, 'These all are mean eunuchs, ruined, and damned
for a lengthened time.' And Sakuni, the king of the Gandhara land, spoke
to Yudhishthira at the time of the game of dice the following words by
way of a wily trick, 'Nakula hath been won by me from you, what else have
you got? Now you should better stake your wife Draupadi'. You know, O
Sanjaya, all these words of an approbrious kind which were spoken at the
time of the game of dice. I desire to go personally to the Kurus, in
order to settle this difficult matter. If without injury to the Pandava
cause I succeed in bringing about this peace with the Kurus, an act of
religious merit, resulting in very great blessings, will then have been
done by me; and the Kurus also will have been extricated from the meshes
of death. I hope that when I shall speak to the Kurus words of wisdom,
resting on rules of righteousness, words fraught with sense and free from
all tendency to inhumanity, Dhritarashtra's son will, in my presence, pay
heed to them. I hope that when I arrive, the Kurus will pay me due
respect. Else thou mayst rest assured that those vicious sons of
Dhritarashtra, already scorched by their own vicious acts, will be burnt
up by Arjuna and Bhima ready for battle. When Pandu's sons were defeated
(at the play), Dhritarashtra's sons spoke to them words that were harsh
and rude. But when the time will come, Bhima will, no doubt, take care to
remind Duryodhana of those words. Duryodhana is a big tree of evil
passions; Karna is its trunk; Sakuni is its branches; Dussasana forms its
abundant blossoms and fruits; (while) the wise king Dhritarashtra is its
toots. Yudhishthira is a big tree of righteousness; Arjuna is its trunk;
and Bhima is its branches; the sons of Madri are its abundant flowers and
fruits; and its roots are myself and religion and religious men. King
Dhritarashtra with his sons constitutes a forest, while, O Sanjaya, the
sons of Pandu are its tigers. Do not, oh, cut down the forest with its
tigers, and let not the tigers be driven away from the forest. The tiger,
out of the woods, is easily slain; the wood also, that is without a
tiger, is easily cut down. Therefore, it is the tiger that protects the
forest and the forest that shelters the tiger. The Dhritarashtras are as
creepers, while, O Sanjaya, the Pandavas are Sala trees. A creeper can
never flourish unless it hath a large tree to twine round. The sons of
Pritha are ready to wait upon Dhritarashtra as, indeed, those repressors
of foes are ready for war. Let king Dhritarashtra now do what may be
proper for him to do. The virtuous and the high-souled sons of Pandu,
though competent to be engaged in fight, are yet now in place (with their
cousins). O learned man, represent all this truly (to Dhritarashtra).'"



SECTION XXX

"Sanjaya said, 'I did thee farewell, O divine ruler of men. I will now
depart, O son of Pandu. Let prosperity be thine. I hope, I have not
carried away by the feelings of my heart, given utterance to anything
offensive. I would also bid farewell to Janardana, to Bhima and Arjuna,
to the son of Madri, to Satyaki, and to Chekitana, and take my departure.
Let peace and happiness be yours. Let all the kings look at me with eyes
of affection.'

"Yudhishthira said, 'Permitted by us, O Sanjaya, take your leave. Peace
to thee! O learned man, thou never thinkest ill of us. Both they and we
know thee to be a person of pure heart in the midst of all in the court
(of the Kurus). Besides, being an ambassador now, O Sanjaya, thou art
faithful, beloved by us, of agreeable speech and excellent conduct, and
well-affected towards us. Thy mind is never clouded, and even if
addressed harshly thou art never moved to wrath. O Suta, thou never
utterest harsh and cutting words, or those that are false or bitter. We
know that thy words, free from malice, are always fraught with morality
and grave import. Amongst envoys thou art the most dear to us. Beside
thee, there is another, who may come here, and that is Vidura. Formerly,
we always used to see thee. Thou art, indeed, a friend to us as dear as
Dhananjaya. Proceeding hence, O Sanjaya, with all speed, thou shouldst
wait upon those Brahmanas of pure energy and devoted to study according
to the Brahmacharya mode,--those, namely, that are devoted to the study
of the Vedas while leading lives of mendicancy, those ascetics that
habitually dwell in the woods, as also the aged ones of other classes,
should all be addressed by thee in my name, O Sanjaya, and then their
welfare should be enquired into by thee. O Suta, repairing unto the
priest of king Dhritarashtra as also unto his preceptors and Ritwijas,
thou shouldst address them and enquire after their welfare. Even amongst
them that are, though not well-born at least aged, endued with energy,
and possessed of good behaviour and strength, who remembering speak of us
and practise according to their might even the least virtue, should first
be informed of my peace, O Sanjaya, and then shouldst thou enquire after
their welfare. Thou shouldst also enquire after the welfare of those that
live in the kingdom carrying on trade, and those that live there filling
important offices of state. Our beloved preceptor Drona, who is fully
versed in morality, who is our counsellor, who had practised the
Brahmacharya vow for mastering the Vedas, who once again hath made the
science of weapons full and complete, and who is always graciously
inclined towards us, should be greeted by thee in our name. Thou shouldst
also enquire into the welfare of Aswatthaman, endued with great learning,
devoted to the study of the Vedas, leading the Brahmacharya mode of life,
possessed of great activity, and like unto a youth of the Gandharva race,
and who, besides, hath once again made the science of weapons full and
complete. Thou must also, O Sanjaya, repair to the abode of Kripa, the
son of Saradwat, that mighty car-warrior and foremost of all persons
having a knowledge of self, and repeatedly saluting him in my name touch
his feet with thy hand. Thou shouldst also, touching his feet, represent
me as hale unto that foremost of the Kurus, Bhishma, in whom are combined
bravery, and abstention from injury, and asceticism, and wisdom and good
behaviour, and Vedic learning, and great excellence, and firmness.
Saluting unto also the wise, venerable, and blind king (Dhritarashtra),
who possessed of great learning and reverential to the old, is the leader
of the Kurus. Thou shouldst also, O Sanjaya, enquire, O sire, about the
welfare of the eldest of Dhritarashtra's sons, Suyodhana, who is wicked
and ignorant and deceitful and vicious, and who now governs the entire
world. Thou shouldst also enquire about the welfare of even the wicked
Dussasana, that mighty bowman and hero among the Kurus, who is the
younger of Duryodhana and who possesses a character like that of his
elder brother. Thou shouldst, O Sanjaya, also salute the wise chief of
the Vahlikas, who always cherishes no other wish save that there should
be peace among the Bharatas. I think, thou shouldst also worship that
Somadatta who is endued with numerous excellent qualities, who is wise
and possesses a merciful heart, and who from his affection for the Kurus
always controls his anger towards them. The son of Somadatta is worthy of
the greatest reverence among the Kurus. He is my friend and is a brother
to us. A mighty bowman and the foremost of car-warriors, he is worthy in
all respects. Thou shouldst, O Sanjaya, enquire after his welfare along
with that of his friends and counsellors. Others there are of youthful
age and of consideration amongst the Kurus, who bear a relationship to us
like that of sons, grandsons, and brothers. Unto each of these thou must
speak words which thou mayst consider suitable, enquiring, O Suta, after
his welfare. Thou must also enquire about the welfare of those kings that
have been assembled by Dhritarashtra's son for fighting with the
Pandavas, viz., the Kekayas, the Vasatis, the Salwakas, the Amvashthas,
and the leading Trigartas, and of those endued with great bravery that
have come from the east, the north, the south, and the west, and of those
that have come from hilly countries, in fact, of all amongst them that
are not cruel and that lead good lives. Thou shouldst also represent unto
all those persons who ride on elephants, and horses and cars, and who
fight on foot,--that mighty host composed of honourable men,--that I am
well, and then thou must enquire about their own welfare. Thou must also
enquire about the welfare of those that serve the king in the matter of
his revenue or as his door-keepers, or as the leaders of his troops, or
as the accountants of his income and outlay, or as officers constantly
occupied in looking after other important concerns. Thou must, O sire,
also enquire about the welfare of Dhritarashtra's son by his Vaisya
wife,--that youth who is one of the best of the Kuru race,--who never
falls into error, who possesseth vast wisdom, who is endued with every
virtue, and who never cherishes a liking for this war! Thou shouldst also
ask about the welfare of Chitrasena who is unrivalled in the tricks of
dice, whose tricks are never detected by others, who plays well, who is
well-versed in the art of handling the dice, and who is unconquerable in
play but not in fight. Thou must also, O sire, enquire about the welfare
of Sakuni, the king of the Gandharas, that native of the hilly country,
who is unrivalled in deceitful games at dice, who enhances the pride of
Dhritarashtra's son, and whose understanding naturally leads to
falsehood. Thou must also enquire about the welfare of Karna, the son of
Vikartana, that hero who is ready to vanquish, alone and unassisted,
mounted on his car, the Pandavas whom no one dares assail in battle, that
Karna who is unparalleled in deluding those that are already deluded.
Thou must also enquire about the welfare of Vidura, O sire, who alone is
devoted to us, who is our instructor, who reared us, who is our father
and mother and friend, whose understanding finds obstruction in nought,
whose ken reaches far, and who is our counsellor. Thou must also salute
all the aged dames and those who are known to be possessed of merit, and
those who are like mothers to us, meeting them gathered together in one
place. Thou must tell them, O Sanjaya, these words at first,--Ye mothers
of living sons, I hope, your sons comfort themselves towards you in a
kindly, considerate, and worthy way.--Thou must then tell them that
Yudhishthira is doing well with his sons. Those ladies, O Sanjaya, who
are in the rank of our wives, thou must ask as to their welfare also
addressing them in these words,--I hope, you are well-protected. I hope,
your fair fame hath suffered no injury. I hope, you are dwelling within
your abodes blamelessly and carefully. I hope, you are comforting
yourselves towards your fathers-in-law in a kindly, praise-worthy and
considerate way. You must steadily adopt such a conduct for yourselves as
will help you to win your husband's favour! Those young ladies, O
Sanjaya, who bear a relationship to us like that of your
daughters-in-law, who have been brought from high families, who are
possessed of merit and who are mothers of children,--thou must meet them
all and tell them that Yudhishthira send his kindly greetings to them.
Thou must, O Sanjaya, embrace the daughters of your house, and must ask
them about their welfare on my behalf. Thou must tell them,--May your
husbands be kindly and agreeable; may you be agreeable to your husbands;
may you have ornaments and clothes and perfumery and cleanliness; may you
be happy and have at your command the joys of life; may your looks be
pretty and words pleasant; Thou must ask, O sire, the women of the house
as to their welfare. Thou must also represent unto the maid-servants and
man-servants there, may be of the Kurus, and also the many humpbacked and
lame ones among them, that I am doing well, and thou must then ask them
about their welfare. Thou must tell them,--I hope, Dhritarashtra's son
still vouchsafes the same kindly treatment to you. I hope, he gives you
the comforts of life.--Thou must also represent unto those that are
defective in limb, those that are imbecile, the dwarfs to whom
Dhritarashtra gives food and raiment from motives of humanity, those that
are blind, and all those that are aged, as also to the many that have the
use only of their hands being destitute of legs, that I am doing well,
and that I ask them regarding their welfare, addressing them in the
following words,--Fear not, nor be dispirited on account of your unhappy
lives so full of sufferings; no doubt, sins must have been committed by
you in your former lives. When I shall check my foes, and delight my
friends, I shall satisfy you by gifts of food and clothes.--Thou shouldst
also, O sire, at our request, enquire after the welfare of those that are
masterless and weak, and of those that vainly strive to earn a living,
and of those that are ignorant, in fact, of all those persons that are in
pitiable circumstances. O charioteer, meeting those others, that coming
from different quarters, have sought the protection of the
Dhritarashtras, and in fact, all who deserve our greetings, thou shouldst
also enquire about their welfare and peace. Thou shouldst also enquire
about the welfare of those who have come to the Kurus of their own accord
or who have been invited, as also of all the ambassadors arrived from all
sides and then represent unto them that I am well. As regards the
warriors that have been obtained by Dhritarashtra's son, there are none
equal to them on earth. Virtue, however, is eternal, and virtue is my
power for the destruction of my enemies. Thou shouldst, O Sanjaya, also
represent unto Suyodhana, the son of Dhritarashtra, the following,--That
desire of thine which torments thy heart, viz., the desire of ruling the
Kurus without a rival, is very unreasonable. It had no justification. As
for ourselves, we will never act in such a way as to do anything that may
be disagreeable to thee! O foremost of heroes anwng the Bharatas, either
give me lack my own Indraprastha or fight with me!'"



SECTION XXXI

"Yudhishthira said, 'O Sanjaya, the righteous and the unrighteous, the
young and the old, the weak and the strong, are all under the control of
the Creator, It is that Supreme Lord who imparteth knowledge to the child
and childishness to the learned, according to his own will. If
Dhritarashtra ask thee about our strength, tell him everything truly,
having cheerfully consulted with everyone here and ascertained the truth.
O son of Gavalgana, repairing unto the Kurus, thou wilt salute the mighty
Dhritarashtra, and touching his feet enquire after his welfare speaking
in our name. And when seated in the midst of the Kurus, tell him from
us.--The sons of Pandu, O king, are living happily in consequence of thy
prowess. It was through thy grace, O repressor of foes, that those
children of tender years had obtained a kingdom. Having first bestowed a
kingdom on them, thou shouldst not now be indifferent to them, for
destruction then would overtake them! The whole of this kingdom, O
Sanjaya, is not fit to be owned by one person. Tell him again, from
us.--O sire, we wish to live united. Do not suffer thyself to be
vanquished by foes.--Thou shouldst again, O Sanjaya, bending thy head, in
my name salute the grandsire of the Bharatas, Bhishma, the son of
Santanu. Having saluted our grandsire, he should then be told.--By thee,
when Santanu's race was about to be extinct, it was revived. Therefore, O
sire, do that according to thy own judgment by which thy grandsons may
all live in amity with one another. Thou shouldst then address Vidura
also, that adviser of the Kurus, saying.--Counseleth peace, O amiable
one, from desire of doing good unto Yudhishthira.--Thou shouldst address
the unforbearing prince Duryodhana also, when seated in the midst of the
Kurus, beseeching him again and again, saying,--The insults thou hadst
offered to innocent and helpless Draupadi in the midst of the assembly,
we will quietly bear, simply because we have no mind to see the Kurus
slain. The other injuries also, both before and after that, the sons of
Pandu are quietly bearing, although they are possessed of might to avenge
them. All this, indeed, the Kauravas know. O amiable one, thou hadst even
exiled us dressed in deer-skins. We are bearing that also because we do
not want to see the Kurus slain. Dussasana, in obedience to thee, had
dragged Krishna, disregarding Kunti. That act also will be forgiven by
us. But, O chastiser of foes, we must have our proper share of the
kingdom. O bull among men, turn thy coveting heart from what belongeth to
others. Peace then, O king, will be amongst our gladdened selves. We are
desirous of peace; give us even a single province of the empire. Give us
even Kusasthala, Vrikasthala, Makandi, Varanavata, and for the fifth any
other that thou likest. Even this will end the quarrel. O Suyodhana, give
unto thy five brothers at least five villages,--O Sanjaya, O thou of
great wisdom, let there be peace between us and our cousins. Tell him
also,--Let brothers follow brothers, let sires unite with sons. Let the
Panchalas mingle with the Kurus in merry laughter. That I may see the
Kurus and the Panchalas whole and sound, is what I desire. O bull of the
Bharata race, with, cheerful hearts let us make peace. O Sanjaya, I am
equally capable of war and peace. I am prepared to acquire wealth as well
as to earn virtue. I am fit enough for severity as for softness.'"



SECTION XXXII

"Vaisampayana said, 'Dismissed with salutation by the Pandavas, Sanjaya
set out for (Hastinapura) having executed all the commands of the
illustrious Dhritarashtra. Reaching Hastinapura he quickly entered it,
and presented himself at the gate of the inner apartments of the palace.
Addressing the porter, he said, 'O gate-keeper, say unto Dhritarashtra
that I, Sanjaya, have just arrived, coming from the sons of Pandu. Do not
delay. If the king be awake, then only shouldst thou say so, O keeper,
for I like to enter having first apprised him of my arrival. In the
present instance I have something of very great importance to
communicate.' Hearing this, the gate-keeper went to the king and
addressed him, saying, 'O lord of earth, I bow to thee. Sanjaya is at thy
gates, desirous of seeing thee. He cometh, bearing a message from the
Pandavas. Issue your commands, O king, as to what he should do.'

"The king said, 'Tell Sanjaya that I am happy and hale. Let him enter.
Welcome to Sanjaya. I am always ready to receive him. Why should he stay
outside whose admission is never forbidden?"

"Vaisampayana continued, 'Then, with the king's permission, having
entered that spacious apartment, the Suta's son, with joined hands,
approached the royal son of Vichitravirya who was protected by many wise,
valiant, and righteous persons, and who was then seated on his throne.
And Sanjaya addressed him, saying, 'I am Sanjaya, O king. I bow unto
thee. O chief of men, proceeding hence I found the sons of Pandu. After
having paid his salutations to thee, Pandu's son, the intelligent
Yudhishthira, enquired of thy welfare. And well-pleased, he also
enquireth after thy sons, and asketh thee whether thou art happy with thy
sons and grandsons and friends and counsellors, and, O king, all those
that depend upon thee.'

"Dhritarashtra said, 'O child, giving my blessings to Ajatasatru, I ask
thee, O Sanjaya, whether that king of the Kauravas, Pritha's son, is well
with his sons and brothers and counsellors.'

"Sanjaya said, 'Pandu's son is well with his counsellors. He desires
possessions of that which he formerly had as his own. He seeketh virtue
and wealth without doing anything that is censurable, possesseth
intelligence and vast learning, and is, besides, far-sighted and of
excellent disposition. With that son of Pandu, abstention from injury is
even superior to virtue, and virtue superior to the accumulation of
wealth. His mind, O Bharata, is always inclined to happiness and joy, and
to such course of action as are virtuous and conducive to the higher ends
of life. Even like doll pulled this way and that by threads, man (in this
world) moveth, swayed by a force not his own. Beholding the sufferings of
Yudhishthira, I regard the force of destiny to be Superior to the effect
of human exertion. Beholding again thy unworthy deeds, which, besides,
being highly sinful and unspeakable, are sure to terminate in misery, it
seemeth to me that one of thy nature winneth praise only so long as his
able foe bideth his time. Renouncing all sin, even as a serpent casteth
off its worn out slough which it cannot any longer retain, the heroic
Ajatasatru shineth in his natural perfection, leaving his load of sins to
be borne by thee. Consider, O king, thy own acts which are contrary to
both religion and profit, and to the behaviour of those that are
righteous. Thou hast, O king, earned a bad repute in this world, and wilt
reap misery in the next. Obeying the counsels of thy son thou hopest to
enjoy this doubtful property, keeping them aloof. This unrighteous deed
is loudly bruited about in the world, Therefore, O foremost of the
Bharatas, this deed is unworthy of thee. Calamity overtaketh him who is
deficient in wisdom, or who is of low birth, or who is cruel, or who
cherisheth hostility for a long time, or who is not steady in Kshatriya
virtues, or is devoid of energy, or is of a bad disposition, in fact, him
who hath such marks. It is by virtue of luck that a person taketh his
birth in good race, or becometh strong, or famous, or versed in various
lore, or possesseth the comforts of life, or becometh capable of subduing
his senses, or discriminating virtue and vice that are always linked
together. What person is there, who, attended upon by foremost of
counsellors, possessed of intelligence, capable of discriminating between
virtue and vice in times of distress, not destitute of the rituals of
religion, and retaining the use of all his faculties, would commit cruel
deeds. These counsellors, ever devoted to thy work, wait here united
together. Even this is their firm determination (viz., that the Pandavas
are not to get back their share). The destruction of the Kurus,
therefore, is certain to be brought about by the force of circumstances.
If, provoked by the offences, Yudhishthira wisheth for misery to thee,
then Kurus will be destroyed prematurely, while, imparting all his sins
to thee, the blame of that deed will be thine in this world. Indeed, what
else is there save the will of the Gods, for Arjuna, the son of Pritha,
leaving this world ascended to the very heavens and was honoured there
very greatly. This proves that individual exertion is nothing. There is,
no doubt, as to this. Seeing that the attributes of high birth, bravery,
etc., depended for their development or otherwise on acts, and beholding
also prosperity and adversity and stability and instability (in persons
and their possessions), king Vali, in his search after causes, having
failed to discover a beginning (in the chain of acts of former lives one
before another), regarded the eternal Essence to be the cause of
everything. The eye, the ear, the nose, the touch, and the tongue, these
are the doors of a person's knowledge. If desire be curbed, these would
be gratified by themselves. Therefore, cheerfully and without repining
one should control the senses. Others there are that think differently.
They hold that if a person's acts are well-applied, these must produce
the desired result. Thus the child begot by the act of the mother and the
father grows when duly tended with food and drink. Men in this world
become subject to love and hate, pleasure and pain, praise and blame. A
man is praised when he behaves honestly. Thee I blame, since these
dissensions of the Bharatas (whose root thou art) will surely bring about
the destruction of innumerable lives. If peace be not concluded, then
through thy fault Arjuna will consume the Kurus like a blazing fire
consuming a heap of dried grass. O ruler of men, thou alone of all the
world, yielding to thy son whom no restraints can blind, hadst regarded
thyself as crowned with success and abstained from avoiding dispute at
the time of the match at dice. Behold now the fruit of that (weakness of
thine)! O monarch, by rejecting advisers that are faithful and accepting
those that deserve no confidence, this extensive and prosperous empire, O
son of Kuru, thou art unable to retain owing to thy weakness. Wearied by
my fast journey and very much fatigued, I solicit thy permission to go to
bed now, O lion of men, for tomorrow morning will the Kurus, assembled
together in the council-hall, hear the words of Ajatasatru.'"



SECTION XXXIII

"Vaisampayana said, 'King Dhritarashtra endued with great wisdom (then)
said to the orderly-in-waiting, 'I desire to see Vidura. Bring him here
without delay.' Despatched by Dhritarashtra, the messenger went to
Kshatri and said, 'O thou of great wisdom, our lord the mighty king
desireth to see thee.' Thus addressed, Vidura (set out and) coming to the
palace, spoke unto the orderly, 'Apprise Dhritarashtra of my arrival.'
Thereupon the orderly went to Dhritarashtra, and said, O, foremost of
kings, Vidura is here at thy command. He wisheth to behold thy feet.
Command me as to what he is to do.' Thereupon Dhritarashtra said, 'Let
Vidura of great wisdom and foresight enter. I am never unwilling or
unprepared to see Vidura.' The orderly then went out and spoke unto
Vidura, 'O Kshatri, enter the inner apartments of the wise king. The king
says that he is never unwilling to see thee.'

"Vaisampayana continued, 'Having entered Dhritarashtra's chamber, Vidura
said with joined hands unto that ruler of men who was then plunged in
thought, 'O thou of great wisdom, I am Vidura, arrived here at thy
command. If there is anything to be done, here I am, command me!'

"Dhritarashtra said, 'O Vidura, Sanjaya hath come back. He hath gone away
after rebuking me. Tomorrow he will deliver, in the midst of the court,
Ajatasatru's message. I have not been able today to ascertain what the
message is of the Kuru hero. Therefore, my body is burning, and that hath
produced sleeplessness. Tell us what may be good for a person that is
sleepless and burning. Thou art, O child, versed in both religion and
profit. Ever since, Sanjaya hath returned from the Pandavas, my heart
knoweth no peace. Filled with anxiety about what he may deliver, all my
senses have been disordered'.

"Vidura said, 'Sleeplessness overtaketh thief, a lustful person, him that
hath lost all his wealth, him that hath failed to achieve success, and
him also that is weak and hath been attacked by a strong person. I hope,
O king, that none of these grave calamities have overtaken thee. I hope,
thou dost not grieve, coveting the wealth of others.'

"Dhritarashtra said, 'I desire to hear from thee words that are
beneficial and fraught with high morality. In this race of royal Rishis
thou alone art reverenced by the wise.' Vidura replied, 'King
(Yudhishthira), graced with every virtue, is worthy of being the
sovereign of the three worlds; yet, O Dhritarashtra, however worthy of
being kept by thy side, he was exiled by thee. Thou art, however,
possessed of qualities which are thy very reverse of those possessed by
him. Although virtuous and versed in morality, thou hast yet no right to
a share in the kingdom owing to thy loss of sight. In consequence of his
inoffensiveness and kindness, his righteousness, love of truth and
energy, and his remembering the reverence that is due to thee,
Yudhishthira patiently bears innumerable wrongs. Having bestowed on
Duryodhana and Suvala's son and Karna, and Dussasana the management of
the empire, how canst thou hope for prosperity? He that is not served
from the high ends of life by the aid of self-knowledge, exertion,
forbearance and steadiness in virtue, is called wise. These again are the
marks of a wise man, viz., adherence to acts, worthy of praise and
rejection of what is blamable, faith, and reverence. He whom neither
anger nor joy, nor pride, nor false modesty, nor stupefaction, nor
vanity, can draw away from the high ends of life, is considered as wise.
He whose intended acts, and proposed counsels remain concealed from foes,
and whose acts become known only after they have been done, is considered
wise. He whose proposed actions are never obstructed by heat or cold,
fear of attachment, prosperity or adversity, is considered wise. He whose
judgment dissociated from desire, followeth both virtue and profit, and
who disregarding pleasure chooseth such ends as are serviceable in both
worlds, is considered wise. They that exert to the best of their might,
and act also to the best of their might, and disregard nothing as
insignificant, are called wise. He that understandeth quickly, listeneth
patiently, pursueth his objects with judgment and not from desire and
spendeth not his breath on the affairs of others without being asked, is
said to possess the foremost mark of wisdom. They that do not strive for
objects that are unattainable, that do not grieve for what is lost and
gone, that do not suffer their minds to be clouded amid calamities, are
regarded to possess intellects endued with wisdom. He who striveth,
having commenced anything, till it is completed, who never wasteth his
time, and who hath his soul under control, is regarded wise. They that
are wise, O bull of the Bharata race, always delight in honest deeds, do
what tendeth to their happiness and prosperity, and never sneer at what
is good. He who exulteth not at honours, and grieveth not at slights, and
remaineth cool and unagitated like a lake in the course of Ganga, is
reckoned as wise. That man who knoweth the nature of all creatures (viz.,
that everything is subject to destruction), who is cognisant also of the
connections of all acts, and who is proficient in the knowledge of the
means that men may resort to (for attaining their objects), is reckoned
as wise. He who speaketh boldly, can converse on various subjects,
knoweth the science of argumentation, possesseth genius, and can
interpret the meaning of what is writ in books, is reckoned as wise. He
whose studies are regulated by reason, and whose reason followeth the
scriptures, and who never abstaineth from paying respect to those that
are good, is called a wise man. He, on the other hand, who is ignorant of
scripture yet vain, poor yet proud, and who resorteth to unfair means for
the acquisition of his objects, is a fool. He who, forsaking his own,
concerneth himself with the objects of others, and who practiseth
deceitful means for serving his friends, is called a fool. He who wisheth
for those things that should not be desired, and forsaketh those that may
legitimately be desired, and who beareth malice to those that are
powerful, is regarded to be a foolish soul. He who regardeth his foe as
his friend, who hateth and beareth malice to his friend, and who
committeth wicked deeds, is said to be a person of foolish soul. O bull
of the Bharata race, he who divulgeth his projects, doubteth in all
things, and spendeth a long time in doing what requireth a short time, is
a fool. He who doth not perform the Sraddha for the Pitris, nor
worshippeth the deities, nor acquireth noble-minded friends, is said to
be a person of foolish soul. That worst of men who entereth a place
uninvited, and talketh much without being asked, and reposeth trust on
untrustworthy wights, is a fool. That man who being himself guilty
casteth the blame on others, and who though impotent giveth vent to
anger, is the most foolish of men. That man, who, without knowing his own
strength and dissociated from both virtue and profit, desireth an object
difficult of acquisition, without again adopting adequate means, is said
to be destitute of intelligence. O king, he who punisheth one that is
undeserving of punishment, payeth homage to persons without their
knowledge, and waiteth upon misers, is said to be of little sense. But he
that, having attained immense wealth and prosperity or acquired (vast)
learning, doth not bear himself haughtily, is reckoned as wise. Who,
again, is more heartless than he, who, though possessed of affluence,
eateth himself and weareth excellent robes himself without distributing
his wealth among his dependents? While one person committeth sins, many
reap the advantage resulting therefrom; (yet in the end) it is the doer
alone to whom the sin attacheth while those that enjoy the fruit escape
unhurt. When a bowman shooteth an arrow, he may or may not succeed in
slaying even a single person, but when an intelligent individual applieth
his intelligence (viciously); it may destroy an entire kingdom with the
king. Discriminating the two by means of the one, bring under thy
subjection the three by means of four, and also conquering the five and
knowing the six, and abstaining from the seven, be happy. Poison slayeth
but one person, and a weapon also but one; wicked counsels, however,
destroy an entire kingdom with king and subject. Alone one should not
partake of any savoury viand, nor alone reflect on concerns of profit,
nor alone go upon a journey, nor alone remain awake among sleeping
companions. That Being who is One without a second, and whom, O king,
thou hast not been able to comprehend, is Truth's self, and the Way to
heaven, even like a boat in the ocean. There is one only defect in
forgiving persons, and not another; that defect is that people take a
forgiving person to be weak. That defect, however, should not be taken
into consideration, for forgiveness is a great power. Forgiveness is a
virtue of the weak, and an ornament of the strong. Forgiveness subdueth
(all) in this world; what is there that forgiveness cannot achieve? What
can a wicked person do unto him who carrieth the sabre of forgiveness in
his hand? Fire falling on a grassless ground is extinguished of itself.
And unforgiving individual defileth himself with many enormities.
Righteousness is the one highest good; and forgiveness is the one supreme
peace; knowledge is one supreme contentment; and benevolence, one sole
happiness. Even as a serpent devoureth animals living in holes, the earth
devoureth these two, viz., a king who is incompetent to fight, and a
Brahmana who doth not sojourn to holy places. A man may attain renown in
this world by doing two things, viz., by refraining from harsh speech,
and by disregarding those that are wicked. O tiger among men, these two
have not a will of their own, viz., those women who covet men simply
because the latter are coveted by others of their sex, and that person
who worships another simply because the latter is worshipped by others.
These two are like sharp thorns afflicting the body, viz., the desires of
a poor man, and the anger of the impotent. These two persons never shine
because of their incompatible acts, viz., a householder without exertion,
and a beggar busied in schemes. These two, O king, live (as it were) in a
region higher than heaven itself, viz., a man of power endued with
forgiveness, and poor man that is charitable. Of things honestly got,
these two must be looked upon as misuse, viz., making gifts to the
unworthy and refusing the worthy. These two should be thrown into the
water, tightly binding weights to their necks, viz., a wealthy man that
doth not give away, and a poor man that is proud. These two, O tiger
among men, can pierce the orb itself of the sun, viz., a mendicant
accomplished in yoga, and a warrior that hath fallen in open fight. O
bull of the Bharata race, persons versed in the Vedas have said that
men's means are good, middling, and bad. Men also, O king, are good,
indifferent, and bad. They should, therefore, be respectively employed in
that kind of work for which they may be fit. These three, O king, cannot
have wealth of their own, viz., the wife, the slave, and the son, and
whatever may be earned by them would be his to whom they belong. Great
fear springeth from these three crimes, viz., theft of other's property,
outrage on other's wives, and breach with friend. These three, besides,
being destructive to one's own self, are the gates of hell, viz., lust,
anger, and covetousness. Therefore, every one should renounce them. These
three should never be forsaken even in imminent danger, viz., a follower,
one who seeks protection, saying,--I am thine,--and lastly one who hath
come to your abode. Verily, O Bharata, liberating a foe from distress,
alone amounteth in point of merit, to these three taken together, viz.,
conferring a boon, acquiring a kingdom, and obtaining a son. Learned men
have declared that a king, although powerful, should never consult with
these four, viz., men of small sense, men that are procrastinating, men
that are indolent, and men that are flatterers. O sire, crowned with
prosperity and leading the life of a householder, let these four dwell
with thee, viz., old consanguineous, relatives, high-born persons fallen
into adversity, poor friends, and issueless sisters. On being asked by
the chief of the celestials, Vrihaspati, O mighty king declared four
things capable of fructifying or occurring within a single day, viz., the
resolve of the gods, the comprehensions of intelligent persons, the
humility of learned men, and the destruction of the sinful. These four
that are calculated to remove fear, bring on fear when they are
improperly performed, viz., the Agni-hotra, the vow of silence, study,
and sacrifice (in general). O bull of the Bharata race, these five fires,
should be worshipped with regard by a person, viz., father, mother, fire
(proper), soul and preceptor. By serving these five, men attain great
fame in this world, viz., the gods, the Pitris, men, beggars, and guests.
These five follow thee wherever thou goest, viz., friends, foes, those
that are indifferent, dependants, and those that are entitled to
maintenance. Of the five senses beholding to man, if one springeth a
leak, then from that single hole runneth out all his intelligence, even
like water running out from a perforated leathern vessel. The six faults
should be avoided by a person who wisheth to attain prosperity, viz.,
sleep, drowsiness, fear, anger, indolence and procrastination. These six
should be renounced like a splitting vessel in the sea, viz., a preceptor
that cannot expound the scriptures, a priest that is illiterate, a king
that is unable to protect, a wife that speaketh disagreeable words, a
cow-herd that doth not wish to go to the fields, and a barber that
wisheth to renounce a village for the woods. Verily, those six qualities
should never be forsaken by men, viz., truth, charity, diligence,
benevolence, forgiveness and patience. These six are instantly destroyed,
if neglected, viz., kine, service, agriculture, a wife, learning, and the
wealth of a Sudra. These six forget those who have bestowed obligations
on them, viz., educated disciples, their preceptors; married persons,
their mothers; persons whose desires have been gratified, women; they who
have achieved success, they who had rendered aid; they who have crossed a
river, the boat (that carried them over); and patients that have been
cured, their physicians. Health, unindebtedness, living at home,
companionship with good men, certainty as regards the means of
livelihood, and living without fear, these six. O king, conduce to the
happiness of men. These six are always miserable, viz., the envious, the
malicious, the discontented, the irascible, the ever-suspicious, and
those depending upon the fortunes of others. These six, O king, comprise
the happiness of men, viz., acquirement of wealth, uninterrupted health,
a beloved and a sweet-speeched wife, an obedient son, and knowledge that
is lucrative. He that succeedeth in gaining the mastery over the six that
are always present in the human heart, being thus the master of his
senses, never committeth sin, and therefore suffereth calamity. These six
may be seen to subsist upon other six, viz., thieves, upon persons that
are careless; physicians, on persons that are ailing; women, upon persons
suffering from lust; priests, upon them that sacrifice; a king, upon
persons that quarrel; and lastly men of learning, upon them that are
without it. A king should renounce these seven faults that are productive
of calamity, inasmuch as they are able to effect the ruin of even
monarchs firmly established; these are women, dice, hunting, drinking,
harshness of speech, severity of punishment, and misuse of wealth. These
eight are the immediate indications of a man destined to destruction,
viz., hating the Brahmanas, disputes with Brahmanas, appropriation of a
Brahmana's possessions, taking the life of Brahmana, taking a pleasure in
reviling Brahmanas, grieving to hear the praises of Brahmanas, forgetting
them on ceremonious occasions, and giving vent to spite when they ask for
anything. These transgressions a wise man should understand, and
understanding, eschew. These eight, O Bharata, are the very cream of
happiness, and these only are attainable here, viz., meeting with
friends, accession of immense wealth, embracing a son, union for
intercourse, conversation with friends in proper times, the advancement
of persons belong to one's own party, the acquisition of what had been
anticipated, and respect in society. These eight qualities glorify a man,
viz., wisdom, high birth, self-restraint, learning, prowess, moderation
in speech gift according to one's power, and gratitude. This house hath
nine doors, three pillars, and five witnesses. It is presided over by the
soul. That learned man who knoweth all this is truly wise. O
Dhritarashtra, these ten do not know what virtue is viz., the
intoxicated, inattentive, the raving, the fatigued, the angry, the
starving, the hasty, the covetous, the frightened, and the lustful.
Therefore, he that is wise must eschew the company of these. In this
connection is cited the old story about what transpired between Suyodhana
and (Prahlada), the chief of the Asuras in relation to the latter's son.
That king who renounceth lust and anger, who bestoweth wealth upon proper
recipients, and is discriminating, learned, and active, is regarded as an
authority of all men. Great prosperity attends upon that king who knoweth
how to inspire confidence in others, who inflicteth punishment on those
whose guilt hath been proved, who is acquainted with the proper measure
of punishment, and who knoweth when mercy is to be shown. He is a wise
person who doth not disregard even a weak foe; who proceeds with
intelligence in respect of a foe, anxiously watching for an opportunity;
who doth not desire hostilities with persons stronger than himself; and
who displayeth his prowess in season. That illustrious person who doth
not grieve when a calamity hath already come upon him, who exerteth with
all his senses collected, and who patiently beareth misery in season, is
certainly the foremost of persons, and all his foes are vanquished. He
who doth not live away from hope uselessly, who doth not make friends
with sinful persons, who never outrageth another's wife, who never
betrayeth arrogance, and who never committeth a theft or showeth
ingratitude or indulgeth in drinking is always happy. He who never
boastfully striveth to attain the three objects of human pursuit, who
when asked, telleth the truth, who quarreleth not even for the sake of
friends, and who never becometh angry though slighted, is reckoned as
wise. He who beareth not malice towards others but is kind to all, who
being weak disputeth not with others, who speaketh not arrogantly, and
forgeteth a quarrel, is praised everywhere. That man who never assumeth a
haughty mien, who never censureth others praising himself the while, and
never addresseth harsh words to others for getting himself, is ever loved
by all. He who raketh not up old hostilities, who behaveth neither
arrogantly nor with too much humility, and who even when distressed never
committeth an improper act, is considered by respectable men a person of
good conduct. He who exulteth not at his own happiness, nor delighteth in
another's misery, and who repenteth not after having made a gift, is said
to be a man of good nature and conduct. He who desireth to obtain a
knowledge of the customs of different countries, and also the languages
of different nations, and of the usages of different orders of men,
knoweth at once all that is high and low; and wherever he may go, he is
sure to gain an ascendancy over even those that are glad. The intelligent
man who relinquisheth pride, folly, insolence, sinful acts, disloyalty
towards the king, crookedness of behaviour, enmity with many, and also
quarrels with men that are drunk, mad and wicked, is the foremost of his
species. The very gods bestow prosperity upon him who daily practiseth
self-restraint, purification, auspicious rites, worship of the gods,
expiatory ceremonies, and other rites of universal observance. The acts
of that learned man are well-conceived, and well-applied who formeth
matrimonial alliances with persons of equal positions and not with those
that are inferior, who placeth those before him that are more qualified,
and who talketh, behaveth and maketh friendships with persons of equal
position. He who eateth frugally after dividing the food amongst his
dependants, who sleepeth little after working much, and who, when
solicited giveth away even unto his foes, hath his soul under control,
and calamities always keep themselves aloof from him. He whose counsels
are well-kept and well-carried out into practice, and whose acts in
consequence thereof are never known by others to injure men, succeedeth
in securing even his most trifling objects. He who is intent upon
abstaining from injury to all creatures, who is truthful, gentle,
charitable, and pure in mind, shineth greatly among his kinsmen like a
precious gem of the purest ray having its origin in an excellent mine.
That man who feeleth shame even though his faults be not known to any
save himself, is highly honoured among all men. Possessed of a pure heart
and boundless energy and abstracted within himself, he shineth in
consequence of his energy like the very sun. King Pandu consumed by a
(Brahmana's) curse, had five sons born unto him in the woods that are
like five Indras. O son of Ambika, thou hast brought up those children
and taught them everything. They are obedient to thy commands. Giving
them back their just share of the kingdom, O sire, filled with joy, be
thou happy with thy sons. Then, O monarch, thou shalt inspire confidence
in both the gods and men.'"



SECTION XXXIV

"Dhritarashtra said, 'Tell me what may be done by a person that is
sleepless and burning with anxieties, for thou alone amongst us, O child,
art versed in both religion and profit. Advise me wisely, O Vidura. O
thou of magnanimous heart, tell me what is thou deemest to be beneficial
for Ajatasatru and what is productive of good to the Kurus. Apprehending
future evils. I look back only on my previous guilt: I ask thee with
anxious heart, O learned one, tell me what is exactly in Ajatasatru's
mind,'

"Vidura said, 'Even if unasked, one should speak truly, whether his words
be good or bad, hateful or pleasing, unto him whose defeat one doth not
wish. I shall, therefore, say, O king, what is for the good of the Kurus.
I shall say what is both beneficial and consistent with morality. Listen
to me. Do not, O Bharata, set the heart upon means of success that are
unjust and improper. A man of intelligence must not grieve if any purpose
of his doth not succeed, notwithstanding the application of fair and
proper means. Before one engageth in an act, one should consider the
competence of the agent, the nature of the act itself, and its purpose,
for all acts are dependent on these. Considering these one should begin
an act, and not take it up on a sudden impulse. He that is wise should
either do an act or desist from it fully considering his own ability, the
nature of the act, and the consequence also of success. The king who
knoweth not proportion or measure as regards territory, gain, loss,
treasury, population, and punishment, cannot retain his kingdom long. He,
on the other hand, who is acquainted with the measures of these as
prescribed in treatises, being necessarily possessed of the knowledge of
religion and profit, can retain his kingdom. As the stars are affected by
the planets, so is this world affected by the senses, when they are
directed, uncontrolled, to their respective objects. Like the moon during
the lighted fortnight, calamities increase in respect of him who is
vanquished by the five senses in their natural state, which ever lead him
towards various acts. He who wisheth to control his counsellors before
controlling his own self, or to subdue his adversaries before controlling
his counsellors, at last succumbs deprived of strength. He, therefore,
who first subdueth his own self regarding it as a foe, never faileth to
subdue his counsellors and adversaries at last. Great prosperity waiteth
upon him who hath subdued his senses, or controlled his soul, or who is
capable of punishing all offenders, or who acteth with judgment or who is
blessed with patience. One's body, O king, is one's car; the soul within
is the driver; and the senses are its steeds. Drawn by those excellent
steeds, when well-trained, he that is wise, pleasantly performeth the
journey of life, and awake in peace. The horses that are unbroken and
incapable of being controlled, always lead an unskilful driver to
destruction in the course of the journey; so one's senses, unsubdued,
lead only to destruction. The inexperienced wight, who, led by this
unsubdued senses, hopeth to extract evil from good and good from evil,
necessarily confoundeth misery with happiness. He, who, forsaking
religion and profit, followeth the lead of his senses, loseth without
delay prosperity, life, wealth and wife. He, who is the master of riches
but not of his senses, certainly loseth his riches in consequence of his
want of mastery over his senses. One should seek to know one's self by
means of one's own self, controlling one's mind, intellect, and senses,
for one's self is one's friend as, indeed, it is one's own foe. That man,
who hath conquered self by means of self, hath his self for a friend, for
one's self is ever one's friend or foe. Desire and anger, O king, break
through wisdom, just as a large fish breaks through a net of thin cords.
He, who in this world regarding both religion and profit, seeketh to
acquire the means of success, winneth happiness, possessing all he had
sought. He, who, without subduing his five inner foes of mental origin,
wisheth to vanquish other adversaries, is, in fact, overpowered by the
latter. It is seen that many evil-minded kings, owing to want of mastery
over their senses, are ruined by acts of their own, occasioned by the
lust of territory. As fuel that is wet burneth with that which is dry, so
a sinless man is punished equally with the sinful in consequence of
constant association with the latter. Therefore, friendship with the
sinful should be avoided. He that, from ignorance, faileth to control his
five greedy foes, having five distinct objects, is overwhelmed by
calamities. Guilelessness and simplicity, purity and contentment,
sweetness of speech and self-restraint, truth and steadiness,--these are
never the attributes of the wicked. Self-knowledge and steadiness,
patience and devotion to virtue, competence to keep counsels and
charity,--these,--O Bharata, never exist in inferior men. Fools seek to
injure the wise by false reproaches and evil speeches, The consequence
is, that by this they take upon themselves the sins of the wise, while
the latter, freed from their sins, are forgiven. In malice lieth the
strength of the wicked; in criminal code, the strength of kings, in
attentions of the weak and of women; and in forgiveness that of the
virtuous. To control speech, O king, is said to be most difficult. It is
not easy to hold a long conversation uttering words full of meaning and
delightful to the hearers. Well-spoken speech is productive of many
beneficial results; and ill-spoken speech, O king, is the cause of evils.
A forest pierced by arrows, or cut down by hatchets may again grow, but
one's heart wounded and censured by ill-spoken words never recovereth.
Weapons, such as arrows, bullets, and bearded darts, can be easily
extracted from the body, but a wordy dagger plunged deep into the heart
is incapable of being taken out. Wordy arrows are shot from the mouth;
smitten by them one grieveth day and night. A learned man should not
discharge such arrows, for do they not touch the very vitals of others.
He, to whom the gods ordain defeat, hath his senses taken away, and it is
for this that he stoopeth to ignoble deeds. When the intellect becometh
dim and destruction is nigh, wrong, looking like right., firmly sticketh
to the heart. Thou dost not clearly see it, O bull of the Bharata race,
that clouded intellect hath now possessed thy sons in consequence of
their hostility to the Pandavas. Endued with every auspicious mark and
deserving to rule the three worlds, Yudhishthira is obedient to thy
commands. Let him, O Dhritarashtra, rule the earth, to the exclusion of
all thy sons, Yudhishthira is the foremost of all thy heirs. Endued with
energy and wisdom, and acquainted with the truths of religion and profit,
Yudhishthira, that foremost of righteous men, hath, O king of kings,
suffered much misery out of kindness and sympathy, in order to preserve
thy reputation."



SECTION XXXV

"Dhritarashtra said, 'O thou of great intelligence, tell me again words
such as these, consistent with religion and profit. My thirst for hearing
them is not quenched. What thou sayst is charming!"

"Vidura said, 'Ablution in all the holy places and kindness to all
creatures,--these two are equal. Perhaps, kindness to all creatures
surpasseth the former. O master, show kindness unto all thy sons, for by
that winning great fame in this world, thou wilt have heaven hereafter.
As long as a man's good deeds are spoken of in this world, so long, O
tiger among men, is he glorified in heaven. In this connection is cited
an old story about the conversation between Virochana and Sudhanwan, both
suitors for Kesini's hand. Once on a time, O king, there was a maiden of
the name of Kesini, unrivalled for beauty; moved by the desire of
obtaining a good husband, she resolved to choose her lord in Swayamvara.
Then one of the sons of Diti, Virochana by name, went to that spot,
desirous of obtaining the maiden. Beholding that chief of the Daityas,
Kesini addressed him, saying, 'Are Brahmanas superior, O Virochana, or
are the sons of Diti superior? And why also should not Sudhanwan sit on
the sofa?' Virochana said, 'Sprung from Prajapati himself, we, O Kesini,
are the best and at the top of all creatures, and this world is ours
without doubt. Who are the gods, and who are the Brahmanas?' Kesini said,
'We will, O Virochana, stay here in this very pavilion. Sudhanwan will
come here on the morrow, and let me see both of you sitting together.'
Virochana said, 'O amiable and timid girl, I will do what thou sayst.
Thou wilt behold Sudhanwan and myself met together in the morning.'

"Vidura continued, 'When the night had passed away and the solar disc had
risen, Sudhanwan, O best of kings, came to that place where, O master,
Virochana was waiting with Kesini. And Sudhanwan saw there both
Prahlada's son and Kesini. And beholding the Brahmana arrived, Kesini, O
bull of the Bharata race, rising up from hers, offered him a seat, water
to wash his feet, and Arghya. And asked by Virochana (to share his seat)
Sudhanwan said, 'O son of Prahlada, I touch thy excellent golden seat. I
cannot, however, suffer myself to be regarded as thy equal, and sit on it
with thee.' Virochana said, 'A piece of wooden plank, an animal skin, or
a mat of grass or straw,--these only, O Sudhanwan, are fit for thee. Thou
deservest not, however, the same seat with me.' Sudhanwan said, 'Father
and son. Brahmanas of the same age and equal learning, two Kshatriyas,
two Vaisyas and two Sudras, can sit together on the same seat, Except
these, no other can sit together. Your father used to pay his regards to
me, taking a seat lower than that occupied by me. Thou art a child,
brought tip in every luxury at home and thou understandest nothing.'
Virochana said, 'Staking all the gold, kine, horses, and every other kind
of wealth that we have among the Asuras, let us, O Sudhanwan, ask them
this question that are able to answer.' Sudhanwan said, 'Let alone your
gold, kine, and heroes, O Virochana? Making our lives forfeited, we will
ask them this question that are competent.' Virochana said, 'Wagering our
lives where shall we go? I will not appear before any of the gods and
never before any among men.' Sudhanwan said, 'Having wagered our lives,
we will approach thy father, for he, Prahlada, will never say an untruth
even for the sake of his son.'

"Vidura continued, 'Having thus laid a wager, Virochana and Sudhanwan,
both moved by rage, proceeded to that place where Prahlada was. And
beholding them together, Prahlada said, 'These two who had never before
been companions, are now seen together coming hither by the same road,
like two angry snakes. Have ye now become companions,--ye who were never
companions before? I ask thee, O Virochana, has there been friendship
between thee and Sudhanwan?' Virochana said, 'There is no friendship
between me and Sudhanwan. On the other hand, we have both wagered our
lives. O chief of the Asuras, I shall ask thee a question, do not answer
it untruly!' Prahlada said, 'Let water, and honey and curds, be brought
for Sudhanwan. Thou deservest our worship, O Brahmana. A white and fat
cow is ready for thee.' Sudhanwan said, 'Water and honey and curds, have
been presented to me on my way hither. I shall ask thee a question.
Prahlada, answer it truly! are Brahmanas superior, or is Virochana
superior?' Prahlada said, O Brahmana, this one is my only son. Thou also
art present here in person. How can one like us answer a question about
which ye two have quarrelled? Sudhanwan said, 'Give unto thy son thy kine
and other precious wealth that thou mayst have, but, O wise one, thou
shouldst declare the truth when we two are disputing about it.' Prahlada
said, 'How doth that misuser of his tongue suffer, O Sudhanwan, who
answereth not truly but falsely, a question that is put to him? I ask
thee this.' Sudhanwan said, 'The person that misuseth his tongue suffers
like the deserted wife, who pineth, at night, beholding her husband
sleeping in the arms of a co-wife; like a person who hath lost at dice,
or who is weighed down with an unbearable load of anxieties. Such a man
hath also to stay, starving outside the citygates, into which his
admission is barred. Indeed, he that giveth false evidence is destined to
always find his foes. He that speaketh a lie on account of an animal,
casteth down from heaven five of his sires of the ascending order. He
that speaketh a lie on account of a cow casteth down from heaven ten of
his ancestors. A lie on account of a horse causeth the downfall of a
hundred; and a lie on account of a human being, the downfall of a
thousand of one's sires of the ascending order. An untruth on account of
gold ruineth the members of one's race both born and unborn, while an
untruth for the sake of land ruineth everything. Therefore, never speak
an untruth for the sake of land.' Prahlada said, 'Angiras is superior to
myself, and Sudhanwan is superior to thee, O Virochana. Mother also of
Sudhanwan is superior to thy mother; therefore, thou, O Virochana, hath
been defeated by Sudhanwan. This Sudhanwan is now the master of thy life.
But, O Sudhanwan, I wish that thou shouldst grant Virochana his life.'
Sudhanwan said, 'Since, O Prahlada, thou hast preferred virtue and hast
not, from temptation, said an untruth, I grant thy son his life that is
dear to thee. So here is thy son Virochana, O Prahlada, restored by me to
thee. He shall, however, have to wash my feet in the presence of the
maiden Kesini.'

"Vidura continued, 'For these reasons, O king of kings, it behoveth thee
not to say an untruth for the sake of land. Saying an untruth from
affection for thy son, O king, hasten not to destruction, with all thy
children and counsellors. The gods do not protect men, taking up clubs in
their hands after the manner of herdsmen; unto those, however, they wish
to protect, they grant intelligence. There is no doubt that one's objects
meet with success in proportion to the attention he directs to
righteousness and morality. The Vedas never rescue from sin a deceitful
person living by falsehood. On the other hand, they forsake him while he
is on his death-bed, like newly fledged birds forsaking their nests.
Drinking, quarrels, enmity with large numbers of men, all connections
with connubial disputes, and severance of relationship between husband
and wife, internal dissensions, disloyalty to the king,--these and all
paths that are sinful, should, it is said, be avoided. A palmist, a thief
turned into a merchant, a fowler, a physician, an enemy, a friend, and a
minstrel, these seven are incompetent as witness. An Agnihotra performed
from motives of pride, abstention from speech, practised from similar
motives, study and sacrifice from the same motives,--these four, of
themselves innocent, become harmful when practised unduly. One that
setteth fire to a dwelling house, an administerer of poison, a pander, a
vendor of the Soma-juice, a maker of arrows, an astrologer, one that
injureth friends, an adulterer, one that causeth abortion, a violater of
his preceptor's bed, a Brahmana addicted to drink, one that is
sharp-speeched, a raker of old sores, an atheist, a reviler of the Vedas,
and taker of bribes, one whose investiture with the sacred thread has
been delayed beyond the prescribed age, one that secretly slayeth cattle,
and one that slayeth him who prayeth for protection,--these all are
reckoned as equal in moral turpitude as the slayers of Brahmanas. Gold is
tested by fire; a well-born person, by his deportment; an honest man, by
his conduct. A brave man is tested during a season of panic; he that is
self-controlled, in times of poverty; and friends and foes, in times of
calamity and danger. Decrepitude destroyeth beauty; ambitious hopes,
patience; death, life, envy, righteousness, anger, prosperity,
companionship with the low, good behaviour; lust, modesty, and pride,
everything. Prosperity taketh its birth in good deeds, groweth in
consequence of activity, driveth its roots deep in consequence of skill,
and acquireth stability owing to self-control. Wisdom, good lineage,
self-control, acquaintance with the scriptures, prowess, absence of
garrulity, gift to the extent of one's power, and grateful ness,--these
eight qualities shed a lustre upon their possessor. But, O sire, there is
one endowment which alone can cause all these attributes to come
together; the fact is, when the king honoureth a particular person, the
royal favour can cause all these attributes to shed their lustre (on the
favourite). Those eight, O king, in the world of men, are indications of
heaven. Of the eight (mentioned below) four are inseparably connected,
with the good, and four others are always followed by the good. The first
four which are inseparably connected with the good, are sacrifice, gift,
study and asceticism, while the other four that are always followed by
the good, are self-restraint, truth, simplicity, and abstention from
injury to all.

'Sacrifice, study, charity, asceticism, truth, forgiveness, mercy, and
contentment constitute the eight different paths of righteousness. The
first four of these may be practised from motives of pride, but the last
four can exist only in those that are truly noble. That is no assembly
where there are no old men, and they are not old who do not declare what
morality is. That is not morality which is separated from truth, and that
is not truth which is fraught with deceit. Truth, beauty, acquaintance
with the scriptures, knowledge, high birth, good behaviour, strength,
wealth, bravery, and capacity for varied talk,--these ten are of heavenly
origin. A sinful person, by committing sin, is overtaken by evil
consequences. A virtuous man, by practising virtue, reapeth great
happiness. Therefore, a man, rigidly resolved, should abstain from sin.
Sin, repeatedly perpetrated, destroyeth intelligence; and the man who
hath lost intelligence, repeatedly committeth sin. Virtue, repeatedly
practised, enhanceth intelligence; and the man whose intelligence hath
increased, repeatedly practiseth virtue. The virtuous man, by practising
virtue, goeth to regions of blessedness. Therefore, a man should, firmly
resolved, practise virtue. He that is envious, he that injureth others
deeply, he that is cruel, he that constantly quarreleth, he that is
deceitful, soon meeteth with great misery for practising these sins. He
that is not envious and is possessed of wisdom, by always doing what is
good, never meeteth with great misery; on the other hand, he shineth
everywhere. He that draweth wisdom from them that are wise is really
learned and wise. And he that is wise, by attending to both virtue and
profit, succeedeth in attaining to happiness. Do that during the day
which may enable thee to pass the night in happiness; and do that during
eight months of the year which may enable thee to pass the season of
rains happily. Do that during youth which may ensure a happy old age; and
do that during thy whole life here which may enable thee to live happily
hereafter. The wise prize that food which is easily digested, that wife
whose youth hath passed away, that hero who is victorious and that
ascetic whose efforts have been crowned with success. The gap that is
sought to be filled by wealth acquired wrongfully, remaineth uncovered,
while new ones appear in other places. The preceptor controlleth them
whose souls are under their own control; the king controlleth persons
that are wicked; while they that sin secretly have their controller in
Yama, the son of Vivaswat. The greatness of Rishis, of rivers, of
river-banks, of high-souled men, and the cause of woman's wickedness,
cannot be ascertained. O king, he that is devoted to the worship of the
Brahmanas, he that giveth away, he that behaveth righteously towards his
relatives, and the Kshatriya that behaveth nobly, rule the earth for
ever. He that is possessed of bravery, he that is possessed of learning,
and he that knows how to protect others,--these three are always able to
gather flowers of gold from the earth. Of acts, those accomplished by
intelligence are first; those accomplished by the arms, second; those by
the thighs, and those by bearing weights upon the head, are the very
worst. Reposing the care of thy kingdom on Duryodhana, on Sakuni, on
foolish Dussasana, and on Karna, how canst thou hope for prosperity?
Possessed of every virtue, the Pandavas, O bull of the Bharata race,
depend on thee as their father. O, repose thou on them as on thy sons!"



SECTION XXXVI

"Vidura said, 'In this connection is cited the old story of the discourse
between the son of Atri and the deities called Sadhyas is as heard by us.
In days of old, the deities known by the name of Sadhyas questioned the
highly wise and great Rishi of rigid vows (the son of Atri), while the
latter was wandering in the guise of one depending on eleemosynary
charity for livelihood. The Sadhyas said, 'We are, O great Rishi, deities
known as Sadhyas. Beholding thee, we are unable to guess who thou art. It
seemeth to us, however, that thou art possessed of intelligence and
self-control in consequence of acquaintance with the scriptures. It,
therefore, behoveth thee to discourse to us in magnanimous words fraught
with learning.' The mendicant Rishi answered, 'Ye immortals, it hath been
heard by me that by untying all the knots in the heart by the aid of
tranquillity, and by mastery over all the passions, and observance of
true religion, one should regard both the agreeable and the disagreeable
like his own self. One should not return the slanders or reproaches of
others for the pain that is felt by him who beareth silently, consumeth
the slanderer; and he that beareth, succeedeth also in appropriating the
virtues of the slanderer. Indulge not in slanders and reproaches. Do not
humiliate and insult others. Quarrel not with friends. Abstain from
companionship with those that are vile and low. Be not arrogant and
ignoble in conduct. Avoid words that are harsh and fraught with anger.
Harsh words burn and scorch the very vitals, bones, heart, and the very
sources of the life of men. Therefore, he, that is virtuous, should
always abstain from harsh and angry words. That worst of men is of harsh
and wrathful speech, who pierceth the vitals of others with wordy thorns,
beareth hell in his tongue, and should ever be regarded as a dispenser of
misery to men. The man that is wise, pierced by another's wordy arrows,
sharp-pointed and smarting like fire or the sun, should, even if deeply
wounded and burning with pain, bear them patiently remembering that the
slanderer's merits become his. He that waiteth upon one that is good or
upon one that is wicked, upon one that is possessed of ascetic merit or
upon one that is a thief, soon taketh the colour from that companion of
his, like a cloth from the dye in which it is soaked. The very gods
desire his company, who, stung with reproach, returneth if not himself
nor causeth others to return it, or who being struck doth not himself
return the blow nor causeth other to do it, and who wisheth not the
slightest injury to him that injureth him. Silence, it is said, is better
than speech, if speak you must, then it is better to say the truth; if
truth is to be said, it is better to say what is agreeable; and if what
is agreeable is to be said, then it is better to say what is consistent
with morality. A man becometh exactly like him with whom he liveth, or
like him whom he regardeth, or like that which he wisheth to be. One is
freed from those things from which one abstaineth, and if one abstaineth
from everything he hath not to suffer even the least misery. Such a man
neither vanquisheth others, nor is vanquished by others. He never
injureth nor opposeth others. He is unmoved by praise or blame. He
neither grieveth nor exalteth in joy. That man is regarded as the first
of his species who wisheth for the prosperity of all and never setteth
his heart on the misery of others, who is truthful in speech, humble in
behaviour, and hath all his passions under control. That man is regarded
as a mediocre in goodness who never consoleth others by saying what is
not true; who giveth having promise; and who keepeth an eye over the
weakness of others. These, however, are the indications of a bad man,
viz., incapacity to be controlled; liability to be afflicted by dangers;
proneness to give way to wrath, ungratefulness; inability to become
another's friend, and wickedness of heart. He too is the worst of men,
who is dissatisfied with any good that may come to him from others who is
suspicious of his own self, and who driveth away from himself all his
true friends. He that desireth prosperity to himself, should wait upon
them that are good, and at times upon them that are indifferent, but
never upon them that are bad. He that is wicked, earneth wealth, it is
true, by putting forth his strength, by constant effort, by intelligence,
and by prowess, but he can never win honest fame, nor can he acquire the
virtues and manners of high families (in any of which he may be born).'

"Dhritarashtra said, 'The gods, they that regard both virtue and profit
without swerving from either, and they that are possessed of great
learning, express a liking for high families. I ask thee, O Vidura, this
question,--what are those families that are called high?'

"Vidura said, 'Asceticism, self-restraint, knowledge of the Vedas,
sacrifices, pure marriages, and gifts of food,--those families in which
these seven exist or are practised duly, are regarded as high. There are
high families who deviate not from the right course whose deceased
ancestors are never pained (by witnessing the wrong-doings of their
descendants), who cheerfully practise all the virtues, who desire to
enhance the pure fame of the line in which they are born, and who avoid
every kind of falsehood. Families that are high, fall down and become low
owing to the absence of sacrifices, impure marriages, abandonment of the
Vedas, and insults offered to Brahmanas. High families fall off and
become low owing to their members disregarding or speaking ill of
Brahmanas, or to the misappropriation, O Bharata, of what had been
deposited with them by others. Those families that are possessed of
members, wealth and kine, are not regarded as families if they be wanting
in good manners and conduct, while families wanting in wealth but
distinguished by manners and good conduct are regarded as such and win
great reputation. Therefore, should good manners and good conduct be
maintained with care, for, as regards wealth, it cometh or goeth. He that
is wanting in wealth is not really wanting, but he that is wanting in
manners and conduct is really in want. Those families that abound in kine
and other cattle and in the produce of the field are not really worthy of
regard and fame if they be wanting in manners and conduct. Let none in
our race be a fomenter of quarrels, none serve a king as minister, none
steal the wealth of others, none provoke intestine dissensions, none be
deceitful or false in behaviour, and none eat before serving the Rishis,
the gods, and guests. He, in our race, who slayeth Brahmanas, or
entertaineth feelings of aversion towards them, or impedeth or otherwise
injureth agriculture, doth not deserve to mix with us. Straw (for a
seat), ground (for sitting upon), water (to wash the feet and face), and,
fourthly sweet words,--these are never wanting in the houses of the good.
Virtuous men devoted to the practice of righteous acts, when desirous of
entertaining (guests), have these things ready for being offered with
reverence. As the Sandal tree, O king, though thin, is competent to bear
weights which timbers of other trees (much thicker) cannot; so they that
belong to high families are always able to bear the weight of great cares
which ordinary men cannot. He is no friend whose anger inspireth fear, or
who is to be waited upon with fear. He, however, on whom one can repose
confidence as on a father, is a true friend. Other friendships are
nominal connection. He that beareth himself as a friend, even though
unconnected by birth of blood, is a true friend, a real refuge, and a
protector. He, whose heart is unsteady, or who doth not wait upon the
aged, or who is of a restless disposition cannot make friends. Success
(in the attainment of objects) forsaketh the person whose heart is
unsteady, or who hath no control over his mind, or who is a slave of his
senses, like swans forsaking a tank whose waters have dried up. They that
are of weak minds suddenly give way to anger and are gratified without
sufficient cause; they are like clouds that are so inconstant. The very
birds of prey abstain from touching the dead bodies of those who having
been served and benefited by friends, show ingratitude to the latter.
Beest thou poor or beest thou rich, thou shouldst honour thy friends.
Until some service is asked, the sincerity or otherwise of friends cannot
be known. Sorrow killeth beauty; sorrow killeth strength; sorrow killeth
the understanding; and sorrow bringeth on disease. Grief, instead of
helping the acquisition of his object, drieth up the body, and maketh
one's foes glad. Therefore, do not yield to grief, Men repeatedly die and
are reborn; repeatedly they wither away and grow; repeatedly they ask
others for help, and they themselves are asked for help; repeatedly they
lament and are lamented. Happiness and misery, plenty and want, gain and
loss, life and death, are shared by all in due order. Therefore, he that
is self-controlled should neither exult in joy nor repine in sorrow. The
six senses are always restless. Through the most predominant one amongst
them one's understanding escapeth in proportion to the strength it
assumes, like water from a pot through its holes.'

"Dhritarashtra said, 'King Yudhishthira who is like a flame of fire, has
been deceived by me. He will surely exterminate in battle all my wicked
sons. Everything, therefore, seems to me to be fraught with danger, and
my mind is full of anxiety, O thou of great intelligence, tell me such
words as may dispel my anxiety.'

"Vidura said, 'O sinless one, in nothing else than knowledge and
asceticism, in nothing else than restraining the senses, in nothing else
than complete abandonment of avarice, do I see thy good. Fear is
dispelled by self-knowledge; by asceticism one winneth what is great and
valuable; by waiting upon superiors learning is acquired; and peace is
gained by self-restraint. They that desire salvation without having
acquired the merit attainable by gifts, or that which is attainable by
practising the ritual of the Vedas, do not sojourn through life, freed
from anger and aversion. The happiness that may be derived from a
judicious course of study, from a battle fought virtuously, from ascetic
austerities performed rigidly, always increaseth at the end. They that
are no longer in peace with their relatives, obtain no steep even if they
have recourse to well-made beds; nor do they, O king, derive any plea.
sure from women, or the laudatory hymns of bards and eulogists. Such
persons can never practise virtue. Happiness can never be theirs, in this
world. Honours can never be theirs, and peace hath no charm for them.
Counsels that are for their benefit please them not. They never acquire
what they have not, nor succeed in retaining what they have, O king,
there is no other end for such men save destruction. As milk is possible
in kine, asceticism in Brahmanas, and inconstancy in women, so fear is
possible from relatives. Numerous thin threads of equal length, collected
together, are competent to bear, from the strength of numbers, the
constant rolling of the shuttle-cock over them. The case is even so with
relatives that are good, O bull of the Bharata race, separated from one
another, burning brands produce only smoke; but brought together they
blaze forth into a powerful flame. The case is even so, O Dhritarashtra,
with relatives. They, O Dhritarashtra, who tyrannise over Brahmanas,
women, relatives, and kine, soon fall off their stalks, like fruits that
are ripe. And the tree that stands singly, though gigantic and strong and
deep-rooted, hath its trunk soon smashed and twisted by a mighty wind.
Those trees, however, that grow in close compact are competent owing to
mutual dependence to resist winds more violent still. Thus he that is
single, however, endowed with all the virtues, is regarded by foes as
capable of being vanquished like an isolated tree by the wind. Relatives,
again, in consequence of mutual dependence and mutual aid, grow together,
like lotus-stalks in a lake. These must never be slain, viz., Brahmanas,
kine, relatives, children, women, those whose food is eaten, and those
also that yield by asking for protection. O king, without wealth no good
quality can show itself in a person. If, however, thou art in health,
thou canst achieve thy good, for he is dead who is unhealthy and ill. O
king, anger is a kind of bitter, pungent, acrid, and hot drink, painful
in its consequences: it is a kind of headache not born of any physical
illness, and they that are unwise can never digest it. Do thou, O king,
swallow it up and obtain peace. They that are tortured by disease have no
liking for enjoyments, nor do they desire any happiness from wealth. The
sick, however, filled with sorrow, know not what happiness is or what the
enjoyments of wealth are. Beholding Draupadi won at dice, I told thee
before, O king, these words,--They that are honest avoid deceit in play.
Therefore, stop Duryodhana! Thou didst not, however, act according to my
words. That is not strength which is opposed to softness. On the other
hand, strength mixed with softness constitutes true policy which should
ever be pursued. That prosperity which is dependent on crookedness alone
is destined to be destroyed. That prosperity, however, which depends on
both strength and softness, descends to sons and grandsons in tact. Let,
therefore, thy sons cherish the Pandavas, and the Pandavas also cherish
thy sons. O king, let the Kurus and the Pandavas, both having same
friends and same foes, live together in happiness and prosperity. Thou
art, today, O king, the refuge of the sons of Kuru. Indeed, the race of
Kuru, O Ajamida, is dependent on thee. O sire, preserving thy fame
unsullied, cherish thou the children of Pandu, afflicted as they are with
the sufferings of exile. O descendant of Kuru, make peace with the sons
of Pandu. Let not thy foes discover thy holes. They all, O god among men,
are devoted to truth. O king of men, withdraw Duryodhana from his evil
ways.'"



SECTION XXXVII

"Vidura said, 'O son of Vichitravirya, Manu, the son of the Self-created,
hath, O king, spoken of the following seven and ten kinds of men, as
those that strike empty space with their fists, or seek to bend the
vapoury bow of Indra in the sky, or desire to catch the intangible rays
of the sun. These seven and ten kinds of foolish men are as follow: he
who seeketh to control a person that is incapable of being controlled; he
who is content with small gains; he who humbly pays court to enemies; he
who seeks to restrain women's frailty; he who asketh him for gifts who
should never be asked; he who boasteth, having done anything; he who,
born in a high family, perpetrateth an improper deed; he who being weak
always wageth hostilities with one that is powerful; he who talketh to a
person listening scoffingly; he who desireth to have that which is
unattainable; he who being a father-in-law, jesteth with his
daughter-in-law; he who boasteth at having his alarms dispelled by his
daughter-in-law; he who scattereth his own seeds in another's field; he
who speaketh ill of his own wife; he who having received anything from
another sayeth that he doth not remember it, he who, having given away
anything in words in holy places, boasteth at home when asked to make
good his words, and he who striveth to prove the truth of what is false.
The envoys of Yama, with nooses in hand, drag those persons to hell. One
should behave towards another just as that other behaveth towards him.
Even this is consistent with social polity. One may behave deceitfully
towards him that behaveth deceitfully, but honestly towards him that is
honest in his behaviour. Old age killeth beauty; patience, hope; death,
life; the practice of virtue, worldly enjoyments; lust, modesty;
companionship with the wicked, good behaviour; anger, prosperity; and
pride, everything.'

"Dhritarashtra said, 'Man hath been spoken of in all the Vedas as having
hundred years for the period of his life. For what reason then, do not
all men attain the allotted period?'

"Vidura said, 'Excess of pride, excess in speech, excess in eating,
anger, the desire of enjoyment, and intestine dissensions,--these, O
king, are six sharp swords that cut off the period of life allotted to
creatures. It is these which kill men, and not death. Knowing this,
blessed be thou!'

'He who appropriates to himself the wife of one who hath confided in him;
he who violates the bed of his preceptor; that Brahmana, O Bharata, who
becomes the husband of a Sudra woman, or drinks wines; he who commendeth
Brahmanas or becometh their master, or taketh away the lands that support
them; and he who taketh the lives of those who yield asking for
protection, are all guilty of the sin of slaying Brahmanas. The Vedas
declare that contact with these requires expiation. He that accepts the
teaching of the wise; he that is acquainted with the rules of morality;
he that is liberal; he that eateth having first dedicated the food to the
gods and Pitris; he that envieth none; he that is incapable of doing
anything that injureth others; he that is grateful, truthful, humble and
learned, succeedeth in attaining to heaven.

'They are abundant, O king, that can always speak agreeable words. The
speaker, however, is rare, as also the hearer, of words that are
disagreeable but medicinal. That man who, without regarding what is
agreeable or disagreeable to his master but keeping virtue alone in view,
sayeth what is unpalatable, but medicinal, truly addeth to the strength
of the king. For the sake of the family a member may be sacrificed; for
the sake of the village, a family may be sacrificed; for the sake of a
kingdom a village may be sacrificed; and for the sake of one's soul, the
whole earth may be sacrificed. One should protect his wealth in view of
the calamities that may overtake him; by his wealth one should protect
his wives, and by both his wealth and wives one should protect his own
self. From very olden times it hath been seen that gambling provoketh
quarrels. Therefore, he that is wise, should not resort to it even in
jest. O son of Pratipa, at the time of that gambling match I told thee, O
king--this is not proper. But, O son of Vichitravirya, like medicine to a
sick man, those words of mine were not agreeable to thee. O king, thou
desirest to vanquish the sons of Pandu, who are just as peacocks of
variegated plumage, whereas thy sons are all as crows. Forsaking lions
thou art protecting jackals! O king, when the time cometh, thou wilt have
to grieve for all this. That master, O sire, who doth not give vent to
his displeasure with devoted servants zealously pursuing his good,
enlisteth the confidence of his servants. In fact, the latter adhere to
him even in distress. By confiscating the grants to one's servants or
stopping their pay, one should not seek to amass wealth, for even
affectionate counsellors deprived of their means of life and enjoyment,
turn against him and leave him (in distress). Reflecting first on all
intended acts and adjusting the wages and allowances of servants with his
income and expenditure, a king should make proper alliances, for there is
nothing that cannot be accomplished by alliances. That officer who fully
understanding the intentions of his royal master dischargeth all duties
with alacrity, and who is respectable himself and devoted to his master,
always telleth what is for his master's good, and who is fully acquainted
with the extent of his own might and with that also of those against,
whom he may be engaged, should be regarded by the king as his second
self. That servant, however, who commanded (by his master) disregardeth
the latter's injunctions and who enjoined to do anything refuseth to
submit, proud as he is of his own intelligence and given to arguing
against his master, should be got rid of without the least delay. Men of
learning say that a servant should be endued with these eight qualities,
viz., absence of pride, ability, absence of procrastination, kindness,
cleanliness, incorruptibility, birth in a family free from the taint of
disease, and weightiness of speech. No man should confidently enter an
enemy's house after dusk even with notice. One should not at night lurk
in the yard of another's premises, nor should one seek to enjoy a woman
to whom the king himself might make love. Never set thyself against the
decision to which a person hath arrived who keepeth low company and who
is in the habit of consulting all he meeteth. Never tell him,--I do not
believe thee,--but assigning some reason send him away on a pretext. A
king who is exceedingly merciful, a woman of lewd character, the servant
of a king, a son, a brother, a widow having an infant son one serving in
the army, and one that hath suffered great losses, should never be
engaged in pecuniary transactions of lending or borrowing. These eight
qualities shed a lustre on men, viz., wisdom, high lineage, acquaintance
with scriptures, self-restraint, prowess, moderation in speech, gift to
the extent of one's power, and gratefulness. These high qualities, O
sire, are necessarily brought together by one only by gifts. When the
king favours a person, that incident (of royal favour) bringeth in all
others and holdeth them together. He that performeth ablutions winneth
these ten, viz., strength, beauty, a clear voice, capacity to utter all
the alphabetical sounds, delicacy of touch, fineness of scent,
cleanliness, gracefulness, delicacy of limbs, and beautiful women. He
that eateth sparingly winneth these six, viz., health, long life, and
ease; his progeny also becometh healthy, and nobody reproacheth him for
gluttony. One should not give shelter to these in his house, viz., one
that always acteth improperly, one that eateth too much, one that is
hated by all, one that is exceedingly deceitful, one that is cruel, one
that is ignorant of the proprieties of time and place, and one that
dresseth indecently. A person, however distressed, should never solicit a
miser for alms, or one that speaketh ill of others, or one that is
unacquainted with the shastras, or a dweller in the woods, or one that is
cunning, or one that doth not regard persons worthy of regard, or one
that is cruel, or one that habitually quarrels with others, or one that
is ungrateful. A person should never wait upon these six worst of men,
viz., one that is a foe, one that always errs, one that is wedded to
falsehood, one that is wanting in devotion to the gods, one that is
without affection, and one that always regards himself competent to do
everything. One's purposes depend (for their success) on means; and means
are dependent, again, on the nature of the purposes (sought to be
accomplished by them). They are intimately connected with each other, so
that success depends on both. Begetting sons and rendering them
independent by making some provision for them, and bestowing maiden
daughters on eligible persons, one should retire to the woods, and desire
to live as a Muni. One should, for obtaining the favours of the Supreme
Being, do that which is for the good of all creatures as also for his own
happiness, for it is this which is the root of the successful of all
one's objects. What anxiety hath he for a livelihood that hath
intelligence, energy, prowess, strength, alacrity and perseverance?

'Behold the evils of a rupture with the Pandavas which would sadden the
very gods with Sakra. These are, first, enmity between them that are all
thy sons; secondly, a life of continued anxiety; thirdly, the loss of the
fair fame of the Kurus; and lastly, the joy of those that are thy
enemies. The wrath of Bhishma, O thou of the splendour of Indra, of
Drona, and the king Yudhishthira, will consume the whole world, like a
comet of large proportions falling transversely on the earth. Thy hundred
sons and Karna and the sons of Pandu can together rule the vast earth
with the belt of the seas. O king, the Dhartarashtras constitute a forest
of which the Pandavas are, I think, tigers. O, do not cut down that
forest with its tigers! O, let not the tigers be driven from that forest!
There can be no forest without tigers, and no tigers without a forest.
The forest shelters the tigers and tigers guard the forest!'

They that are sinful never seek so much to ascertain the good qualities
of others as to ascertain their faults. He that desires the highest
success in all matters connected with worldly profit, should from the
very beginning practise virtue, for true profit is never separated from
heaven. He whose soul hath been dissociated from sin and firmly fixed on
virtue, hath understood all things in their natural and adventitious
states; he that followeth virtue, profit, and desire, in proper seasons,
obtaineth, both here and hereafter, a combination of all three. He that
restraineth the force of both anger and joy, and never, O king, loseth
his senses under calamities, winneth prosperity. Listen to me, O king.
Men are said to have five different kinds of strength, Of these, the
strength of arms is regarded to be of the most inferior kind. Blessed be
thou, the acquisition of good counsellors is regarded as the second kind
of strength. The wise have said that the acquisition of wealth is the
third kind of strength. The strength of birth, O king, which one
naturally acquireth from one's sires and grandsires, is regarded as the
fourth kind of strength. That, however, O Bharata, by which all these are
won, and which is the foremost of all kinds of strength, is called the
strength of the intellect. Having provoked the hostility of a person who
is capable of inflicting great injury on a fellow creature, one should
not gather assurance from the thought that one liveth at a distance from
the other. Who that is wise that can place his trust on women, kings,
serpents, his own master, enemies, enjoyments, and period of life? There
are no physicians nor medicines for one that hath been struck by the
arrow of wisdom. In the case of such a person neither the mantras of
homa, nor auspicious ceremonies, nor the mantras of the Atharva Veda, nor
any of the antidotes of poison, are of any efficacy. Serpents, fire,
lions, and consanguineous relatives,--none of these, O Bharata, should be
disregarded by a man; all of these are possessed of great power. Fire is
a thing of great energy in this world. It lurketh in wood and never
consumeth it till it is ignited by others. That very fire, when brought
out by friction, consumeth by its energy not only the wood in which it
lurketh, but also an entire forest and many other things. Men of high
lineage are just like fire in energy. Endued with forgiveness, they
betray no outward symptoms of wrath and are quiet like fire in wood.
Thou, O king, with thy sons art possessed of the virtue of creepers, and
the sons of Pandu are regarded as Sala trees. A creeper never groweth
unless there is a large tree to twine round. O king, O son of Ambika, thy
son is as a forest. O sire, know that the Pandavas are the lions of that
forest. Without its lions the forest is doomed to destruction, and lions
also are doomed to destruction without the forest (to shelter them).'"



SECTION XXXVIII

"Vidura said, 'The heart of a young man, when an aged and venerable
person cometh to his house (as a guest), soareth aloft. By advancing
forward and saluting him, he getteth it back. He that is self-controlled,
first offering a seat, and bringing water and causing his guest's feet to
be washed and making the usual enquiries of welcome, should then speak of
his own affairs, and taking everything into consideration, offer him
food. The wise have said that man liveth in vain in whose dwelling a
Brahmana conversant with mantras doth not accept water, honey and curds,
and kine from fear of being unable to appropriate them, or from
miserliness and unwillingness with which the gifts are made. A physician,
a maker of arrows, even one that hath given up the vow of Brahmacharya
before it is complete, a thief, a crooked-minded man, a Brahmana that
drinks, one that causeth miscarriage, one that liveth by serving in the
army, and one that selleth the Vedas, when arrived as a guest, however
undeserving he may be the offer of water should be regarded (by a
householder) as exceedingly dear. A Brahmana should never be a seller of
salt, of cooked food, curds, milk, honey, oil, clarified butter, sesame,
meat, fruits, roots, potherbs, dyed clothes, all kinds of perfumery, and
treacle. He that never giveth way to anger, he that is above grief, he
that is no longer in need of friendship and quarrels, he that
disregardeth both praise and blame, and he that standeth aloof from both
what is agreeable and disagreeable, like one perfectly withdrawn from the
world, is a real Yogin of the Bhikshu order. That virtuous ascetic who
liveth on rice growing wild, or roots, or potherbs, who hath his soul
under control, who carefully keepeth his fire for worship, and dwelling
in the woods is always regardful of guests, is indeed, the foremost of
his brotherhood. Having wronged an intelligent person, one should never
gather assurance from the fact that one liveth at a distance from the
person wronged. Long are the arms which intelligent persons have, by
which they can return wrongs for wrongs done to them, One should never
put trust on him who should not be trusted, nor put too much trust on him
who should be trusted, for the danger that ariseth from one's having
reposed trust on another cutteth off one's very roots. One should
renounce envy, protect one's wives, give to others what is their due, and
be agreeable in speech. One should be sweet-tongued and pleasant in his
address as regards one's wives, but should never be their slave. It hath
been said that wives that are highly blessed and virtuous, worthy of
worship and the ornaments of their homes, are really embodiments of
domestic prosperity. They should, therefore, be protected particularly.
One should devolve the looking over of his inner apartments on his
father; of the kitchen, on his mother; of the kine, on somebody he looks
upon as his own self, but as regards agriculture, one should look over it
himself. One should look after guests of the trader-caste through his
servants, and those of the Brahmana caste through his sons. Fire hath its
origin in water; Kshatriyas in Brahmanas; and iron in stone. The energy
of those (i.e., fire, Kshatriyas, and iron) can affect all things but is
neutralised as soon as the things come in contact with their progenitors.
Fire lieth concealed in wood without showing itself externally. Good and
forgiving men born of high families and endued with fiery energy, do not
betray any outward symptoms of what is within them. That king whose
counsels cannot be known by either outsiders or those about him, but who
knoweth the counsels of others through his spies, enjoyeth his prosperity
long. One should never speak of what one intends to do. Let anything thou
doest in respect of virtue, profit, and desire, be not known till it is
done. Let counsels be not divulged. Ascending on the mountain-top or on
the terrace of a palace, or proceeding to a wilderness devoid of trees
and plants, one should, in secrecy, mature his counsels. O Bharata,
neither a friend who is without learning, nor a learned friend who hath
no control over his senses, deserveth to be a repository of state
secrets. O king, never make one thy minister without examining him well,
for a king's finances and the keeping of his counsels both depend on his
minister. That king is the foremost of rulers, whose ministers know his
acts in respect of virtue, profit and desire, only after they are done.
The king whose counsels are kept close, without doubt, commandeth
success. He that from ignorance committeth acts that are censurable,
loseth his very life in consequence of the untoward results of those
acts. The doing of acts that are praise-worthy is always attended with
ease. Omission to do such acts leadeth to repentance. As a Brahmana
without having studied the Vedas is not fit to officiate at a Sraddha (in
honour of the Pitris), so he that hath not heard of the six (means for
protecting a kingdom) deserveth not to take part in political
deliberations. O king, he that hath an eye upon increase, decrease, and
surplus, he that is conversant with the six means and knoweth also his
own self, he whose conduct is always applauded, bringeth the whole earth
under subjection to himself. He whose anger and joy are productive of
consequences, he who looketh over personally what should be done, he who
hath his treasury under his own control, bringeth the whole earth under
subjection to himself. The king should be content with the name he wins
and the umbrella that is held over his head. He should divide the wealth
of the kingdom among these that serve him. Alone he should not
appropriate everything. A Brahmana knoweth a Brahmana, the husband
understandeth the wife, the king knoweth the minister, and monarchs know
monarchs. A foe that deserveth death, when brought under subjection
should never be set free. If one be weak one should pay court to one's
foe that is stronger, even if the latter deserves death; but one should
kill that foe as soon as one commandeth sufficient strength, for, if not
killed, dangers soon arise from him. One should, with an effort, control
his wrath against the gods, kings, Brahmanas, old men, children, and
those that are helpless. He that is wise should avoid unprofitable
quarrels such as fools only engage in. By this one winneth great fame in
this world and avoideth misery and unhappiness. People never desire him
for a master whose grace is fruitless and whose wrath goest for nothing,
like women never desiring him for a husband who is a eunuch. Intelligence
doth not exist for the acquisition of wealth, nor is idleness the cause
of adversity; the man of wisdom only knoweth, and not others, the cause
of the diversities of condition in this world. The fool, O Bharata,
always disregardeth those that are elderly in years, and eminent in
conduct and knowledge, in intelligence, wealth, and lineage. Calamities
soon come upon them that are of wicked disposition, devoid of wisdom,
envious, or sinful, foul-tongued, and wrathful. Absence of deceitfulness,
gift, observance of the established rules of intercourse, and speech
well-controlled, bring all creatures under subjection. He that is without
deceitfulness, he that is active, grateful, intelligent, and guileless,
even if his treasury be empty, obtaineth friends, counsellors, and
servants. Intelligence, tranquillity of mind, self-control, purity,
absence of harsh speech and unwillingness to do anything disagreeable to
friends,--these seven are regarded as the fuel of prosperity's flame. The
wretch who doth not give to others their due, who is of wicked soul, who
is ungrateful, and shameless, should, O king, be avoided. The guilty
person who provoketh another about him that is innocent, cannot sleep
peacefully at night, like a person passing the night with a snake in the
same room. They, O Bharata, who upon being angry endanger one's
possessions and means of acquisition, should always be propitiated like
the very gods. Those objects that depend upon women, careless persons,
men that have fallen away from the duties of their caste, and those that
are wicked in disposition, are doubtful of success. They sink helplessly.
O king, like a raft made of stone, who have a woman, a deceitful person,
or a child, for their guide. They that are competent in the general
principles of work, though not in particular kinds of work are regarded
by men as learned and wise for particular kinds of work, are subsidiary,
That man who is highly spoken of by swindlers, mimes and women of ill
fame, is more dead than alive, Forsaking these mighty bowmen of
immeasurable energy, viz., the son of Pandu, thou hast. O Bharata,
devolved on Duryodhana, the cares of a mighty empire. Thou shalt,
therefore, soon see that swelling affluence fall off, like Vali fallen
off from the three worlds.'"



SECTION XXXIX

"Dhritarashtra said, 'Man is not the disposer of either his prosperity or
adversity. He is like a wooden doll moved by strings. Indeed, the Creator
hath made man subject to Destiny. Go on telling me, I am attentive to
what thou sayest.'

"Vidura said, 'O Bharata, by speaking words out of season even Vrihaspati
himself incurreth reproach and the charge of ignorance, one becometh
agreeable by gift, another by sweet words, a third by the force of
incantation and drugs. He, however, that is naturally agreeable, always
remaineth so. He that is hated by another is never regarded by that other
as honest or intelligent or wise. One attributeth everything good to him
one loveth; and everything evil to him one hateth. O king, as soon as
Duryodhana was born I told thee,--thou shouldst abandon this one son, for
by abandoning him thou wouldst secure the prosperity of thy hundred
sons,--and by keeping him, destruction would overtake thy hundred sons,
that gain should never be regarded highly which leadeth to loss. On the
other hand, that loss even should be regarded highly which would bring on
gain. That is no loss, O king, which bringeth on gain. That, however,
should be reckoned as loss which is certain to bring about greater losses
still. Some become eminent in consequence of good qualities; others
become so in consequence of wealth. Avoid them, O Dhritarashtra, that are
eminent in wealth but destitute of good qualities!'

"Dhritarashtra said, 'All that you sayest is approved by the wise and is
for my future good. I dare not, however, abandon my son. It is well-known
that where there is righteousness there is victory.'

"Vidura said, 'He that is graced with every virtue and is endued with
humility, is never indifferent to even the minutest sufferings of living
creatures. They, however, that are ever employed in speaking ill of
others, always strive with activity quarrelling with one another and in
all matters, calculated to give pain to others. There is sin in accepting
gifts from, and danger in making gifts to them, whose very sight is
inauspicious and whose companionship is fraught with danger. They that
are quarrelsome, covetous, shameless, deceitful, are known unrighteous,
and their companionship should always be avoided. One should also avoid
those men that are endued with similar faults of a grave nature, When the
occasion that caused the friendship is over the friendship of those that
are low, the beneficial result of that connection, and the happiness also
derivable from it, all come to an end. They then strive to speak ill of
their (late) friend and endeavour to inflict loss on him, and if the loss
they sustain be even very small, for all that they, from want of
self-control, fail to enjoy peace. He that is learned, examining
everything carefully and reflecting well, should, from a distance, avoid
the friendship of vile and wicked-minded persons such as these. He that
helpeth his poor and wretched and helpless relatives, obtain children and
animals and enjoyeth prosperity that knoweth no end. They that desire
their own benefit should always succour their relatives. By every means,
therefore, O king, do thou seek the growth of thy race. Prosperity will
be thine, O Monarch, if thou behavest well towards all thy relatives.
Even relatives that are destitute of good qualities should be protected.
O bull of the Bharata race, how much more, therefore, should they be
protected that are endued with every virtue and are humbly expectant of
thy favours? Favour thou the heroic sons of Pandu, O monarch, and let a
few villages be assigned to them for their maintenance. By acting thus, O
king, fame will be thine in this world. Thou art old; thou shouldst,
therefore, control thy sons. I should say what is for thy good. Know me
as one that wishes well to thee. He that desireth his own good should
never quarrel, O sire, with his relatives. O bull of the Bharata race,
happiness should ever be enjoyed with one's relatives, and not without
them, to eat with one another, to talk with one another, and to love one
another, are what relatives should always do. They should never quarrel.
In this world it is the relatives that rescue, and the relatives that
ruin (relatives). Those amongst them that are righteous rescue; while
those that are unrighteous sink (their brethren). O king, be thou, O
giver of honours, righteous in thy conduct towards the sons of Pandu.
Surrounded by them, thou wouldst be unconquerable by thy foes. If a
relative shrinks in the presence of a prosperous relative, like a deer at
sight of a hunter armed with arrows, then the prosperous relative hath to
take upon himself all the sins of the other. O best of men, repentance
will be thine (for this thy inaction at present) when in future thou wilt
hear of the death of either the Pandavas or thy sons. O, think of all
this. When life itself is unstable, one should in the very beginning
avoid that act in consequence of which one would have to indulge in
regrets having entered the chamber of woe. True it is that a person other
than Bhargava, the author of the science of morality is liable to commit
actions that go against morality. It is seen, however, that a just notion
of consequence is present in all persons of intelligence. Thou art an
aged scion of Kuru's race. If Duryodhana inflicted these wrongs on the
sons of Pandu, it is thy duty, O king of men, to undo them all.
Re-instating them in their position, thou wilt, in this world, be
cleansed of all thy sins and be, O king of men, an object of worship with
even those that have their souls under control. Reflecting on the
well-spoken words of the wise according to their consequences, he that
engageth in acts never loseth fame. The knowledge imparted by even men of
learning and skill is imperfect, for that which is sought to be
inculcated is ill-understood, or, if understood, is not accomplished in
practice. That learned person who never doth an act, the consequences of
which are sin and misery, always groweth (in prosperity). The person,
however, of wicked soul, who from folly pursueth his sinful course
commenced before falleth into a slough of deep mire. He that is wise
should ever keep in view the (following) six conduits by which counsels
become divulged, and he that desireth success and a long dynasty should
ever guard himself from those six. They are, intoxication, sleep,
inattention to spies, set over one by another, one's own demeanour as
dependent on the working of one's own heart, confidence reposed on a
wicked counsellor, and unskilful envoys. Knowing these six doors (through
which counsels are divulged), he that keepeth them shut while pursuing
the attainment of virtue, profit, and desire, succeedeth in standing over
the heads of his foes. Without an acquaintance with the scriptures and
without waiting upon the old, neither virtue nor profit can be known (or
won) by persons blessed even with the intelligence of Vrihaspati. A thing
is lost if cast into the sea; words are lost if addressed to one that
listens not; the scriptures are lost on one that hath not his soul under
control; and a libation of clarified butter is lost if poured over the
ashes left by a fire that is extinguished. He that is endued with the
intelligence maketh friendships with those that are wise, having first
examined by the aid of his intelligence, repeatedly searching by his
understanding, and using his ears, eyes, and judgment. Humility removeth
obloquy, ears, failure, prowess; forgiveness always conquereth anger; and
auspicious rites destroy all indications of evil. One's lineage, O king,
is tested by his objects of enjoyment, place of birth, house, behaviour,
food, and dress. When an object of enjoyment is available, even that one
who hath attained emancipation is not unwilling to enjoy; what, again,
need be said of him that is yet wedded to desire? A king should cherish a
counsellor that worshippeth persons of wisdom, is endued with learning,
virtue, agreeable appearance, friends, sweet speech, and a good heart.
Whether of low or high birth, he who doth not transgress the rules of
polite intercourse, who hath an eye on virtue, who is endued with
humility and modesty, is superior to a hundred persons of high birth. The
friendship of those persons never cooleth, whose hearts, secret pursuits,
and pleasures, and acquirements, accord in every respect. He that is
intelligent should avoid an ignorant person of wicked soul, like a pit
whose mouth is covered with grass, for friendship with such a person can
never last. The man of wisdom should never contract friendship with those
that are proud, ignorant, fierce, rash and fallen off from righteousness.
He that is grateful, virtuous, truthful, large-hearted, and devoted, and
he that hath his senses under control, preserveth his dignity, and never
forsaketh a friend, should be desired for a friend. The withdrawal of the
senses from their respective objects is equivalent to death itself. Their
excessive indulgence again would ruin the very gods. Humility, love of
all creatures, forgiveness, and respect for friends,--these, the learned
have said, lengthen life. He who with a firm resolution striveth to
accomplish by a virtuous policy purposes that have once been frustrated,
is said to possess real manhood. That man attaineth all his objects, who
is conversant with remedies to be applied in the future, who is firmly
resolved in the present, and who could anticipate in the past how an act
begun would end. That which a man pursueth in word, deed, and thought,
winneth him for its own; therefore, one should always seek that which is
for his good. Effort after securing what is good, the properties of time,
place, and means, acquaintance with the scriptures, activity,
straightforwardness, and frequent meetings with those that are
good,--these bring about prosperity. Perseverance is the root of
prosperity, of gain, and of what is beneficial. The man that pursueth an
object with perseverance and without giving it up in vexation, is really
great, and enjoyeth happiness that is unending. O sire, there is nothing
more conducive of happiness and nothing more proper for a man of power
and energy as foregiveness in every place and at all times. He that is
weak should forgive under all circumstances. He that is possessed of
power should show forgiveness from motives of virtue; and he, to whom the
success or failure of his objects is the same, is naturally forgiving.
That pleasure the pursuit of which doth not injure one's virtue and
profit, should certainly be pursued to one's fill. One should not,
however, act like a fool by giving free indulgence to his senses.
Prosperity never resides in one who suffers himself to be tortured by a
grief, who is addicted to evil ways, who denies Godhead, who is idle, who
hath not his senses under control, and who is divested of exertion. The
man that is humble, and who from humility is modest is regarded as weak
and persecuted by persons of misdirected intelligence. Prosperity never
approacheth from fear the person that is excessively liberal, that giveth
away without measure, that is possessed of extraordinary bravery, that
practiseth the most rigid vows, and that is very proud of his wisdom.
Prosperity doth not reside in one that is highly accomplished, nor in one
that is without any accomplishment. She doth not desire a combination of
all the virtues, nor is she pleased with the total absence of all
virtues. Blind, like a mad cow, prosperity resides with some one who is
not remarkable. The fruits of the Vedas are ceremonies performed before
the (homa) fire; the fruits of an acquaintance with the scriptures are
goodness of disposition and conduct. The fruits of women are the
pleasures of intercourse and offspring; and the fruits of wealth are
enjoyment and charity. He that performeth acts tending to secure his
prosperity in the other world with wealth acquired sinfully, never
reapeth the fruits of these acts in the other world, in consequence of
the sinfulness of the acquisitions (spent for the purpose). In the midst
of deserts, or deep woods, or inaccessible fastnesses, amid all kinds of
dangers and alarms or in view of deadly weapons upraised for striking
him, he that hath strength of mind entertaineth no fear. Exertion,
self-control, skill, carefulness, steadiness, memory, and commencement of
acts after mature deliberation,--know that these are the roots of
prosperity. Austerities constitute the strength of ascetics; the Vedas
are the strength of those conversant with them; in envy lieth the
strength of the wicked; and in forgiveness, the strength of the virtuous.
These eight, viz., water, roots, fruits, milk, clarified butter (what is
done at) the desire of a Brahmana, (or at) the command of a preceptor,
and medicine, are not destructive of a vow. That which is antagonistic to
one's own self, should never be applied in respect of another. Briefly
even this is virtue. Other kinds of virtue there are, but these proceed
from caprice. Anger must be conquered by forgiveness; and the wicked must
be conquered by honesty; the miser must be conquered by liberality, and
falsehood must be conquered by truth. One should not place trust on a
woman, a swindler, an idle person, a coward, one that is fierce, one that
boasts of his own power, a thief, an ungrateful person, and an atheist.
Achievements, period of life, fame, and power--these four always expand
in the case of him that respectfully saluteth his superiors and waiteth
upon the old. Do not set thy heart after these objects which cannot be
acquired except by very painful exertion, or by sacrificing
righteousness, or by bowing down to an enemy. A man without knowledge is
to be pitied; an act of intercourse that is not fruitful is to be pitied;
the people of a kingdom that are without food are to be pitied; and a
kingdom without a king is to be pitied. These constitute the source of
pain and weakness to embodied creatures; the rains, decay of hills and
mountains; absence of enjoyment, anguish of women; and wordy arrows of
the heart. The scum of the Vedas is want of study; of Brahmanas, absence
of vows; of the Earth, the Vahlikas; of man, untruth; of the chaste
woman, curiosity; of women, exile from home. The scum of gold is silver;
of silver, tin; of tin, lead; and of lead, useless dross. One cannot
conquer sleep by lying down; women by desire; fire by fuel; and wine by
drinking. His life is, indeed, crowned with success who hath won his
friends by gifts, his foes in battle, and wife by food and drink; they
who have thousands live; they, who have hundreds, also live. O
Dhritarashtra, forsake desire. There is none who cannot manage to live by
some means or other. Thy paddy, wheat, gold, animals, and women that are
on earth all cannot satiate even one person .. Reflecting on this, they
that are wise never grieve for want of universal dominion. O king, I
again tell thee, adopt an equal conduct towards thy children, i.e.,
towards the sons of Pandu and thy own sons.'"



SECTION XL

"Vidura said, 'Worshipped by the good and abandoning pride, that good man
who pursueth his objects without outstepping the limits of his power,
soon succeedeth in winning fame, for they that are good, when gratified
with a person, are certainly competent to bestow happiness on him. He
that forsaketh, of his own accord, even a great object owing to its being
fraught with unrighteousness, liveth happily, casting off all foes, like
a snake that hath cast off its slough. A victory gained by an untruth,
deceitful conduct towards the king, and insincerity of intentions
expressed before the preceptor,--these three are each equal to the sin of
slaying a Brahmana. Excessive envy, death, and boastfulness, are the
causes of the destruction of prosperity. Carelessness in waiting upon
preceptor, haste, and boastlessness, are the three enemies of knowledge.
Idleness, inattention, confusion of the intellect, restlessness,
gathering for killing time, haughtiness, pride, and covetous ness,--these
seven constitute, it is said, the faults of students in the pursuit of
learning. How can they that desire pleasure have knowledge? Students,
again, engaged in the pursuit of learning, cannot have pleasure. Votaries
of pleasure must give up knowledge, and votaries of knowledge must give
up pleasure. Fire is never gratified with fuel (but can consume any
measure thereof). The great ocean is never gratified with the rivers it
receives (but can receive any number of them). Death is never gratified
even with entire living creatures. A beautiful woman is never gratified
with any number of men (she may have). O king, hope killeth patience;
Yama killeth growth; anger killeth prosperity; miserliness killeth fame;
absence of tending killeth cattle; one angry Brahmana destroyeth a whole
kingdom. Let goats, brass, silver, honey, antidotes of poison, birds,
Brahmanas versed in the Vedas, old relatives, and men of high birth sunk
in poverty, be always present in thy house. O Bharata, Manu hath said
that goats, bulls, sandal, lyres, mirrors, honey, clarified butter, iron,
copper, conch-shells, salagram (the stony-image of Vishnu with gold
within) and gorochana should always be kept in one's house for the
worship of the gods. Brahmanas, and guests, for all those objects are
auspicious. O sire, I would impart to thee another sacred lesson
productive of great fruits, and which is the highest of all teachings,
viz., virtue should never be forsaken from desire, fear, or temptation,
nay, nor for the sake of life itself. Virtue is everlasting; pleasure and
pain are transitory; life is, indeed, everlasting but its particular
phases are transitory. Forsaking those which are transitory, betake
thyself to that which is everlasting, and let contentment be thine, for
contentment is the highest of all acquisitions. Behold, illustrious and
mighty kings, having ruled lands abounding with wealth and corn, have
become the victims of the Universal Destroyer, leaving behind their
kingdoms and vast sources of enjoyment. The son brought up with anxious
care, when dead, is taken up and carried away by men (to the burning
ground). With the dishevelled hair and crying piteously, they then cast
the body into the funeral pyre, as if it were a piece of wood. Others
enjoy the deceased's wealth, while birds and fire feast on the elements
of his body. With two only he goeth to the other world, viz., his merits
and his sins which keep him company. Throwing away the body, O sire,
relatives, friends, and sons retrace their steps, like birds abandoning
trees without blossoms and fruits. The person cast into the funeral pyre
is followed only by his own acts. Therefore, should men carefully and
gradually earn the merit of righteousness. In the world above this, and
also in that below this, there are regions of great gloom and darkness.
Know, O king, that those are regions where the senses of men are
exceedingly afflicted. Oh, let not any of those places to thine.
Carefully listening to these words, if thou canst act according to them,
thou wilt obtain great fame in this world of men, and fear will not be
thine here or hereafter. O Bharata, the soul is spoken of as a river;
religious merit constitutes its sacred baths; truth, its water;
self-control, its banks; kindness, its waves. He that is righteous
purifieth himself by a bath therein, for the soul is sacred, and the
absence of desire is the highest merit. O king, life is a river whose
waters are the five senses, and whose crocodiles and sharks are desire
and anger. Making self-control thy raft, cross thou its eddies which are
represented by repeated births! Worshipping and gratifying friends that
are eminent in wisdom, virtue, learning, and years, he that asketh their
advice about what he should do and should not do, is never misled. One
should restrain one's lust and stomach by patience; one's hands and feet
by one's eyes; one's eyes and ears by one's mind; and one's mind and
words by one's acts. That Brahmana who never omitteth to perform his
ablutions, who always weareth his sacred thread, who always attendeth to
the study of the Vedas, who always avoideth food that is unclean, who
telleth the truth and performeth acts in honour of his preceptor, never
falleth off from the region of Brahma. Having studied the Vedas, poured
libations into fire, performed sacrifices, protected subjects, sanctified
his soul by drawing weapons for protecting kine and Brahmanas, and died
on the field of battle, the Kshatriya attaineth to heaven. Having studied
the Vedas, and distributed in proper time, his wealth among Brahmanas,
Kshatriyas, and his own dependents, and inhaled the sanctified smoke of
the three kinds of fires, the Vaisya enjoyeth heavenly bliss in the other
world. Having properly worshipped Brahmanas, Kshatriyas, and Vaisayas in
due order, and having burnt his sins, by gratifying them, and then
peacefully casting off his body, the Sudra enjoyeth the bliss of heaven.
The duties of the four orders are thus set forth before thee. Listen now
to the reason of my speech as I discourse it. Yudhishthira, the son of
Pandu, is falling off from the duties of the Kshatriya order. Place him,
therefore, O king, in a position to discharge the duties of kings.'

"Dhritarashtra said, It is even so as thou always teachest me. O amiable
one, my heart also inclineth that very way of which thou tellest me.
Although, however, I incline in my mind towards the Pandavas even as thou
teachest me to do, yet as soon as I come in contact with Duryodhana it
turneth off in a different way. No creature is able to avert fate.
Indeed, Destiny, I think, is certain to take its course; individual
exertion is futile.'"



SECTION XLI

(Sanat-sujata Parva)

"Dhritarashtra said, 'If there is anything still left unsaid by thee, O
Vidura, say it then, as I am ready to listen to thee. The discourse is,
indeed, charming.'

"Vidura. said, 'O Dhritarashtra, O thou of the Bharata race, that ancient
and immortal Rishi Sanat-sujata who, leading a life perpetual celibacy,
hath said that there is no Death,--that foremost of all intelligent
persons,--will expound to thee all the doubts, in thy mind, both
expressed and unexpressed.'

"Dhritarashtra said, 'Dost thou not know what that immortal Rishi will
say unto me? O Vidura, do thou say it, if indeed, thou hast that degree
of wisdom.'

"Vidura said, 'I am born in the Sudra order and, therefore, do not
venture to say more than what I have already said. The understanding,
however, of that Rishi leading a life of celibacy, is regarded by me to
be infinite. He that is a Brahmana by birth, by discoursing on even the
profoundest mysteries, never incureth the censure of the gods. It is for
this alone that I do not discourse to thee, upon the subject.'

"Dhritarashtra said, 'Tell me, O Vidura, how with this body of mine I can
meet with that ancient and immortal one?'

"Vaisampayana said, 'Then Vidura began to think of that Rishi of rigid
vows. And knowing that he was thought of, the Rishi, O Bharata, showed
himself there. Vidura then received him with the rites prescribed by
ordinance. And when, having rested a while, the Rishi was seated at his
ease, Vidura addressed him, saying, 'O illustrious one, there is a doubt
in Dhritarashtra's mind which is incapable of being explained away by me.
It behoveth thee, therefore, to expound it, so that listening to thy
discourse, this chief of men may tide over all this sorrows, and to that
gain and loss, what is agreeable and what disagreeable, decrepitude and
death, fright and jealously, hunger and thirst, pride and prosperity,
dislike, sleep, lust and wrath, and decrease and increase may all be
borne by him!'"



SECTION XLII

"Vaisampayana said, 'Then the illustrious and wise king Dhritarashtra,
having applauded the words spoken by Vidura, questioned Sanat-sujata in
secret, desirous of obtaining the highest of all knowledge. And the king
questioned the Rishi saying, 'O Sanat-sujata, I hear that thou art of the
opinion that there is no Death. Again it is said that the gods and the
Asuras, practise ascetic austerities in order to avoid death. Of these
two opinions, then, which is true?'

"Sanat-sujata said, 'Some say, death is avertable by particular acts;
others' opinion there is no death; thou hast asked me which of these is
true. Listen to me, O king, as I discourse to thee on this, so that thy
doubts may be removed. Know, O Kshatriya, that both of these are true.
The learned are of opinion that death results from ignorance. I say that
ignorance is Death, and so the absence of ignorance (Knowledge) is
immortality. It is from ignorance that the Asuras became subject to
defeat and death, and it is from the absence of ignorance that the gods
have attained the nature of Brahman. Death doth not devour creatures like
a tiger; its form itself is unascertainable. Besides this, some imagine
Yama to be Death. This, however, is due to the weakness of the mind. The
pursuit of Brahman or self-knowledge is immortality. That (imaginary) god
(Yama) holdeth his sway in the region of the Pitris, being the source of
bliss to the virtuous and of woe to the sinful. It is at his command that
death in the form of wrath, ignorance, and covetousness, occurreth among
men. Swayed by pride, men always walk in unrighteous path. None amongst
them succeeds in attaining to his real nature. With their understanding
clouded, and themselves swayed by there passions, they cast off their
bodies and repeatedly fall into hell. They are always followed by their
senses. It is for this that ignorance receives the name of death. Those
men that desire the fruits of action when the time cometh for enjoying
those fruits, proceed to heaven, casting off their bodies. Hence they
cannot avoid death. Embodied creatures, from inability to attain the
knowledge of Brahman and from their connection with earthly enjoyments,
are obliged to sojourn in a cycle of re-births, up and down and around,
The natural inclination of man towards pursuits that are unreal is alone
the cause of the senses being led to error. The soul that is constantly
affected by the pursuit of objects that are unreal, remembering only that
with which it is always engaged, adoreth only earthly enjoyments that
surround it. The desire of enjoyments first killeth men. Lust and wrath
soon follow behind it. These three, viz., the desire of enjoyments, lust,
and wrath, lead foolish men to death. They, however, that have conquered
their souls, succeed by self-restraint, to escape death. He that hath
conquered his soul without suffering himself to be excited by his
ambitious desire, conquereth these, regarding them as of no value, by the
aid of self-knowledge. Ignorance, assuming the form of Yama, cannot
devour that learned man who controlled his desires in this manner. That
man who followeth his desires is destroyed along with his desires. He,
however, that can renounce desire, can certainly drive away all kinds of
woe. Desire is, indeed, ignorance and darkness and hell in respect of all
creatures, for swayed by it they lose their senses. As intoxicated
persons in walking along a street reel towards ruts and holes, so men
under the influence of desire, misled by deluding joys, run towards
destruction. What can death do to a person whose soul hath not been
confounded or misled by desire? To him, death hath no terrors, like a
tiger made of straw. Therefore, O Kshatriya, if the existence of desire,
which is ignorance, is to be destroyed, no wish, not even the slightest
one, is either to be thought of or pursued. That soul, which is in thy
body, associated as it is with wrath and covetousness and filled with
ignorance, that is death. Knowing that death arises in this way, he that
relies on knowledge, entertaineth no fear of death. Indeed, as the body
is destroyed when brought under the influence of death, so death itself
is destroyed when it comes under the influence of knowledge.'

"Dhritarashtra said, 'The Vedas declare the emancipating capacity of
those highly sacred and eternal regions, that are said to be obtainable
by the regenerate classes by prayers and sacrifices. Knowing this, why
should not a learned person have recourse to (religious) acts?' [3]

"Sanat-sujata said, 'Indeed, he that is without knowledge proceedeth
thither by the path indicated by thee, and the Vedas also declare that
thither are both bliss and emancipation. But he that regardeth the
material body to be self, if he succeeds in renouncing desire, at once
attaineth emancipation (or Brahman). If, however, one seeketh
emancipation without renouncing desire, one must have to proceed along
the (prescribed) route of action, taking care to destroy the chances of
his retracing the routes that he hath once passed over.' [4]

"Dhritarashtra said, 'Who is it that urgeth that Unborn and Ancient One?
If, again, it is He that is all this Universe in consequence of His
having entered everything (without desire as He is) what can be His
action, or his happiness? O learned sage, tell me all this truly.' [5]

"Sanat-sujata said, 'There is great objection in completely identifying
(as here) the two that are different Creatures always spring from the
union of Conditions (with what in its essence is without Conditions).
This view doth not detract from the supremacy of the Unborn and the
Ancient One. As for men, they also originate in the union of Conditions.
All this that appears is nothing but that everlasting Supreme Soul.
Indeed, the universe is created by the Supreme Soul itself undergoing
transformations. The Vedas to attribute this power (of
self-transformation) to the Supreme Soul. For the identity, again, of the
power and its possessor, both the Vedas and others are the authority.' [6]

"Dhritarashtra said, 'In this world, some practise virtue, and some
renounce action or Karma (adopting what is called Sannyasa Yoga).
(Respecting those that practise virtue) I ask, is virtue competent to
destroy vice, or is it itself destroyed by vice?'

"Sanat-sujata said, 'The fruits of virtue and of (perfect) inaction are
both serviceable in that respect (i.e., for procuring emancipation).
Indeed, both are sure means for the attainment of emancipation. The man,
however, that is wise, achieveth success by knowledge (inaction). On the
other hand, the materialist acquireth merit (by action) and (as the
consequence thereof) emancipation. He hath also (in course of his
pursuit) to incur sin. Having obtained again fruits of both virtue and
vice which are transitory, (heaven having its end as also hell in respect
of the virtuous and the sinful), the man of action becometh once more
addicted to action as the consequence of his own previous virtues and
vices. The man of action, however, who possesseth intelligence,
destroyeth his sins by his virtuous acts. Virtue, therefore, is strong,
and hence the success of the man of action.'

"Dhritarashtra said, 'Tell me, according to their gradation, of those
eternal regions that are said to be attainable, as the fruits of their
own virtuous acts, by regenerate persons, engaged in the practice of
virtue. Speak unto me of others' regions also of a similar kind. O
learned sire, I do not wish to hear of actions (towards which man's heart
naturally inclineth, however interdicted or sinful they may be).'

"Sanat-sujata said, 'Those regenerate persons that take pride in their
Yoga practices, like strong men in their own strength, departing hence,
shine in the region of Brahman. Those regenerate persons that proudly
exert in performing sacrifices and other Vedic rites, as the fruit of
that knowledge which is theirs, in consequence of those acts, freed from
this world, proceed to that region which is the abode of the deities.
There are others, again, conversant with the Vedas, who are of opinion
that the performance of the sacrifices and rites (ordained by the Vedas)
is obligatory (their non-performance being sinful). Wedded to external
forms, though seeking the development of the inner self (for they
practise these rites for only virtue's sake and not for the
accomplishment of particular aims), these persons should not be regarded
very highly (although some respect should be theirs). Wherever, again,
food and drink worthy of a Brahmana are abundant, like grass and reeds in
a spot during the rainy season, there should the Yogin seek for his
livelihood (without afflicting the householder of scanty means); by no
means should he afflict his own self by hunger and thirst. In a place,
where there may be both inconvenience and danger to one, for one's
aversion, to disclose one's superiority, he that doth not proclaim his
superiority is better than he that doth. The food offered by that person
who is not pained at the sight of another disclosing his superiority, and
who never eateth without offering the prescribed share to Brahmanas and
guests, is approved by the righteous. As a dog oftentimes devoureth its
own evacuations to its injury, so those Yogins devour their own vomit who
procure their livelihood by disclosing their pre-eminence. The wise know
him for a Brahmana, who, living in the midst of kindred, wishes his
religious practices to remain always unknown to them. What other Brahmana
deserveth to know the Supreme Soul, that is unconditioned, without
attributes, unchangeable, one and alone, and without duality of any kind?
In consequence of such practices, a Kshatriya can know the Supreme Soul
and behold it in his own soul. He that regardeth the Soul to be the
acting and feeling Self,--what sins are not committed by that thief who
robbeth the soul of its attributes? A Brahmana should be without
exertion, should never accept gifts, should win the respect of the
righteous, should be quiet, and though conversant with the Vedas should
seem to be otherwise, for then only may he attain to knowledge and know
Brahman. They that are poor in earthly but rich in heavenly wealth and
sacrifices, become unconquerable and fearless, and they should be
regarded as embodiments of Brahman. That person even, in this world, who
(by performing sacrifices) succeedeth in meeting with the gods that
bestow all kinds of desirable objects (on performers of sacrifices), is
not equal to him that knoweth Brahman for the performer of sacrifices
hath to undergo exertions (while he that knoweth Brahman attaineth to Him
without such exertions). He was said to be really honoured, who,
destitute of actions, is honoured by the deities. He should never regard
himself as honoured who is honoured by others. One should not, therefore,
grieveth when one is not honoured by others. People act according to
their nature just as they open and shut their eyelids; and it is only the
learned that pay respect to others. The man that is respected should
think so. They again, in this world, that are foolish, apt to sin, and
adepts in deceit, never pay respect to those that are worthy of respect;
on the other hand, they always show disrespect to such persons. The
world's esteem and asceticism (practices of Mauna), can never exist
together. Know that this world is for those that are candidates for
esteem, while the other world is for those that are devoted to
asceticism. Here, in this world, O Kshatriya, happiness (the world's
esteem) resides in worldly prosperity. The latter, however, is an
impediment (to heavenly bliss). Heavenly prosperity, on the other hand,
is unattainable by one that is without true wisdom. The righteous say
that there are various kinds of gates, all difficult of being guarded,
for giving access to the last kind of prosperity. These are truth,
uprightness, modesty, self-control, purity of mind and conduct and
knowledge (of the Vedas). These six are destructive of vanity and
ignorance.'"



SECTION XLIII

"Dhritarashtra said, 'What is the object of asceticism (mauna)? Of the
two kinds of mauna (viz., the restraining of speech and meditation),
which is approved by thee? O learned one, tell me the true aspect of
mauna. Can a person of learning attain to a state of quietude and
emancipation (moksha) by that mauna? O Muni, how also is asceticism
(mauna) to be practised here?'

"Sanat-sujata said, 'Since the Supreme Soul cannot be penetrated by both
the Vedas and the mind, it is for this that Soul itself is called mauna.
That from which both the Vedic syllable Om and this one (ordinary sounds)
have arisen, that One, O king, is displayed as the Word.'

"Dhritarashtra said, 'Is he that knoweth both the Rig and the Yajus
Vedas, is he that knoweth the Sama Veda, sullied by sins or not when he
commiteth sins?'

"Sanat-sujata said, 'I tell thee truly that the man that hath not
restrained his senses is not rescued from his sinful acts by either the
Sama or the Rig, or the Yajus Veda. The Vedas never rescue from sin the
deceitful person living by deceit. On the other hand, like newfledged
birds forsaking their nest, the Vedas forsake such a person at the end.'

"Dhritarashtra said, 'O thou that hast restrained thy senses, if, indeed,
the Vedas are not competent to rescue a person without the aid of virtue,
whence then is this delusion of the Brahmanas that the Vedas are always
destructive of sins?'

"Sanat-sujata said, 'O magnanimous one, this universe hath sprung from
that Supreme Soul by the union of Conditions respecting name, form, and
other attributes. The Vedas also, pointing it out duly, declare the same,
and inculcate that the Supreme Soul and the universe are different and
not identical. It is for attaining to that Supreme Soul that asceticism
and sacrifices are ordained, and it is by these two that the man of
learning earneth virtue. Destroying sin by virtue, his soul is
enlightened by knowledge. The man of knowledge, by the aid of knowledge,
attaineth to the Supreme Soul. Otherwise, he that coveteth the four
objects of human pursuit, taking with him all that he doth here, enjoyeth
their fruits hereafter, and (as those fruits) are not everlasting cometh
back to the region of action (when the enjoyment is over). Indeed, the
fruits of ascetic austerities performed in this world have to be enjoyed
in the other world (as regards those persons who have not obtained the
mastery of their souls). As regards those Brahmanas employed in ascetic
practices (who have the mastery of their souls), even these regions are
capable of yielding fruits.'

"Dhritarashtra said, 'O Sanat-sujata, how can ascetic austerities which
are all of the same kind, be sometimes successful and sometimes
unsuccessful? Tell us this in order that we may know it!'

"Sanat-sujata said, 'That asceticism which is not stained by (desire and
other) faults is said to be capable of procuring emancipation, and is,
therefore, successful, while the asceticism that is stained by vanity and
want of true devotion is regarded unsuccessful. All thy enquiries, O
Kshatriya, touch the very root of asceticism. It is by asceticism that
they that are learned, know Brahman and win immortality!'

"Dhritarashtra said, 'I have listened to what thou hast said about
asceticism unstained by faults, and by which I have succeeded in knowing
an eternal mystery. Tell me now, O Sanat-sujata, about asceticism that is
stained by faults!'

"Sanat-sujata said, 'O king, the twelve, including anger, as also the
thirteen kinds of wickedness, are the faults of asceticism that is
stained. Anger, lust, avarice, ignorance of right and wrong, discontent,
cruelty, malice, vanity, grief, love of pleasure, envy, and speaking ill
of others, are generally the faults of human beings. These twelve should
always be avoided by men. Any one amongst these can singly effect the
destruction of men, O bull among men. Indeed, every one of these wait for
opportunity in respect of men, like a hunter expectant of opportunities
in respect of deer. Assertion of one's own superiority, desire of
enjoying others' wives, humiliating others from excess of pride,
wrathfulness, fickleness, and refusing to maintain those worthy of being
maintained, these six acts of wickedness are always practised by sinful
men defying all dangers here and hereafter. He that regards the
gratification of lust to be one of life's aims, he that is exceedingly
proud, he that grieves having given away, he that never spends money, he
that persecutes his subjects by exacting hateful taxes, he that delights
in the humiliation of others, and he that hates his own wives,--these
seven are others that are also called wicked. Righteousness, truth
(abstention from injury and truthfulness of speech), self-restraint,
asceticism, delight in the happiness of others, modesty, forbearance,
love of others, sacrifices, gifts, perseverance, knowledge of the
scriptures,--these twelve constitute the practices of Brahmanas. He that
succeeds in acquiring these twelve, becomes competent to sway the entire
earth. He that is endued with three, two, or even one, of these, should
be regarded of heavenly prosperity. Self-restraint, renunciation, and
knowledge of Self,--in these are emancipation. Those Brahmanas that are
endued with wisdom, say, that these are attributes in which truth
predominates. Self-restraint is constituted by eighteen virtues. Breaches
and non-observance of ordained acts and omissions, falsehood, malice,
lust, wealth, love of (sensual) pleasure, anger, grief, thirst, avarice,
deceit, joy in the misery of others, envy, injuring others, regret,
aversion from pious acts, forgetfulness of duty, calumniating others, and
vanity-he that is freed from these (eighteen) vices; is said by the
righteous to be self-restrained. The eighteen faults (that have been
enumerated) constitute what is called mada or pride. Renunciation is of
six kinds. The reverse of those six again are faults called mada. (The
faults, therefore, that go by the name of mada are eighteen and six). The
six kinds of renunciation are all commendable. The third only is
difficult of practice, but by that all sorrow is overcome. Indeed, if
that kind of renunciation be accomplished in practice, he that
accomplishes it overcomes all the pairs of contraries in the world.

'The six kinds of renunciation are all commendable. They are these: The
first is never experiencing joy on occasions of prosperity. The second is
the abandonment of sacrifices, prayers, and pious acts. That which is
called the third, O king, is the abandonment of desire or withdrawing
from the world. Indeed, it is in consequence of this third kind of
renunciation of desire, which is evidenced by the abandonment of all
objects of enjoyment (without enjoying them) and not their abandonment
after having enjoyed them to the fill, nor by abandonment after
acquisition, nor by abandonment only after one has become incompetent to
enjoy from loss of appetite. The fourth kind of renunciation consists in
this: One should not grieve nor suffer his self to be afflicted by grief
when one's actions fail, notwithstanding one's possession of all the
virtues and all kinds of wealth. Or, when anything disagreeable happens,
one feeleth no pain. The fifth kind of renunciation consists in not
soliciting even one's sons, wives, and others that may all be very dear.
The sixth kind consists in giving away to a deserving person who
solicits, which act of gifts is always productive of merit. By these
again, one acquires the knowledge of Self. As regards this last
attribute, it involves eight qualities. These are truth, meditation,
distinction of subject and object, capacity for drawing inferences,
withdrawal from the world, never taking what belongeth to others, the
practices of Brahmacharya vows (abstinence), and non-acceptance (of
gifts).

'So also the attribute of mada (the opposite of dama or self-restraint)
hath faults which have all been indicated (in the scriptures). These
faults should be avoided. I have spoken (to thee) of renunciation and
self-knowledge. And as, self-Knowledge hath eight virtues, so the want of
it hath eight faults. Those faults should be avoided. O Bharata, he that
is liberated from this five senses, mind, the past and the future,
becomes happy. O king, let thy soul be devoted to truth; all the worlds
are established on truth; indeed, self-control, renunciation, and
self-knowledge are said to have truth for their foremost attribute.
Avoiding (these) faults, one should practise asceticism here. The
Ordainer hath ordained that truth alone should be the vow of the
righteous. Asceticism, that is dissociated from these faults and endued
with these virtues, becomes the source of great prosperity, I have now
briefly told these about that sin-destroying and sacred subject which
thou hadst asked me and which is capable of liberating a person from
birth, death, and decrepitude.'

"Dhritarashtra said, 'With Akhyana (Puranas) as their fifth, the Vedas
declare the Supreme Soul to be this universe consisting of mobile and
immobile things. Others regard four God-heads; and others three; others
again regard two; and others only one; and others regard Brahman alone as
the sole existent object (there being nothing else possessing a separate
existence). Amongst these, which should I know to be really possessed of
the knowledge of Brahman.'

"Sanat-sujata, 'There is but one Brahman which is Truth's self. It is
from ignorance of that One, that god-heads have been conceived to be
diverse. But who is there, O king, that hath attained to Truth's self or
Brahman? Man regardeth himself wise without knowing that One Object of
knowledge, and from desire of happiness is engaged in study and the
practices of charity and sacrifices. They have deviated from Truth
(Brahman) and entertain purposes corresponding (with their state) and
hence relying on the truth of Vedic texts thereof perform sacrifices.
Some perform (or attain the object of) sacrifices by the mind
(meditation), some by words (recitation of particular prayers, or Yapa);
and some by acts (actual consummation of the Yatishtoma and other costly
rites). The person, however, who seeketh Brahman through Truth, obtaineth
his desired objects at home. When however, one's purposes become abortive
(through absence of knowledge of Self), one should adopt vows of silence
and such like, called Dikshavrata. Indeed, Diksha cometh from the root
Diksha, meaning the observance of vows. As regards those that have
knowledge of Self, with them Truth is the highest object of pursuit.'

'The fruits of knowledge are visible; asceticism yieldeth fruits
hereafter. A Brahmana who (without knowledge and asceticism) hath only
read much should only be known as a great reader. Therefore, O Kshatriya,
never think that one can be a Brahman (Brahman-knowing) by only reading
the scriptures. He, on the other hand, should be known by thee to be
possessed of the knowledge of the Brahman who doth not deviate from
Truth. O Kshatriya, the verses that were recited by Atharvan to a
conclave of great sages, in days of old, are known by the name of
Chhandas. They are not be regarded as acquainted with the Chhandas who
have only read through the Vedas, without having attained to the
knowledge of Him who is known through the Vedas. The Chhandas, O best of
men, become the means of obtaining Brahman independently and without the
necessity of anything foreign. They cannot be regarded as acquainted with
the Chhandas who are acquainted only with the modes of sacrifice enjoined
in the Vedas. On the other hand, having waited upon those that are
acquainted with the Vedas, have not the righteous attained to the Object
that is knowable by the Vedas? There is none who hath truly caught the
sense of the Vedas or there may be some who have, O king, caught the
sense. He that hath only read the Vedas, doth not know the Object
knowable by them. He, however, that is established in Truth, know the
Object knowable by the Vedas. Amongst those faculties which lead to
perception of the body as the acting agent, there is none by which true
knowledge may be acquired. By the mind alone one cannot acquire the
knowledge of Self and Not-Self. Indeed, he that knoweth Self also knoweth
what is Not-self. He, on the other hand, that knoweth only what is
Not-self, doth not know Truth. He, again, that knoweth the proofs,
knoweth also that which is sought to be proved. But what that Object in
its nature is (which is sought to be proved) is not known to either the
Vedas or those that are acquainted with the Vedas. For all that, however,
those Brahmanas that are (truly) acquainted with the Vedas succeed in
obtaining a knowledge of the Object knowable (by the Vedas) through the
Vedas. As the branch of a particular tree is sometimes resorted to for
pointing out the lunar digit of the first day of the lighted fortnight so
the Vedas are used for indicating the highest attributes of the Supreme
Soul. I know him to be a Brahmana (possessing a knowledge of Brahman) who
expoundeth the doubts of others, having himself mastered all his own
doubts, and who is possessed of the knowledge of Self. One cannot find
what the Soul is by seeking in the East, the South, the West, the North,
or in the subsidiary directions or horizontally. Very rarely can it be
found in him who regardeth this body be to Self. Beyond the conception of
even the Vedas, the man of Yoga-meditation only can behold the Supreme.
Completely restraining all thy senses and thy mind also seek thou that
Brahman which is known to reside in thy own Soul. He is not a Muni who
practiseth only Yoga-meditation; nor he who liveth only in the woods
(having retired from the world). He, however, is a Muni and is superior
to all who knoweth his own nature. In consequence of one's being able to
expound every object (Vyakarana), one is said to be endued with universal
knowledge (Vaiyakarana); and, indeed, the science itself is called
Vyakarana owing to its being able to expound every object to its very
root (which is Brahman). The man who beholdeth all the regions as present
before his eyes, is said to be possessed of universal knowledge. He that
stayeth in Truth and knoweth Brahman is said to be a Brahmana, and a
Brahmana, possesseth universal knowledge. A Kshatriya also, that
practises such virtues, may behold Brahman. He may also attain to that
high state by ascending step by step, according to what is indicated in
the Vedas. Knowing it for certain, I tell thee this.'"



SECTION XLIV

"Dhritarashtra said, 'Excellent, O Sanat-sujata, as this thy discourse
is, treating of the attainment of Brahman and the origin of the universe.
I pray thee, O celebrated Rishi, to go on telling me words such as these,
that are unconnected with objects of worldly desire and are, therefore,
rare among men.'

"Sanat-sujata said, 'That Brahman about which thou askest me with such
joy is not to be attained soon. After (the senses have been restrained
and) the will hath been merged in the pure intellect, the state that
succeeds in one of utter absence of worldly thought. Even that is
knowledge (leading to the attainment of Brahman). It is attainable only
by practising Brahmacharya.'

"Dhritarashtra said, 'Thou sayest that the knowledge of Brahman dwelleth
of itself in the mind, being only discovered by Brahmacharya; that is
dwelling in the mind, it requires for its manifestation no efforts (such
as are necessary for work) being manifested (of itself) during the
seeking (by means of Brahmacharya). How then is the immortality
associated with the attainment of Brahman?'

"Sanat-sujata said, 'Though residing in and inherent to the mind, the
knowledge of Brahman is still unmanifest. It is by the aid of the pure
intellect and Brahmacharya that, that knowledge is made manifest. Indeed,
having attained to that knowledge, Yogins forsake this world. It is
always to be found among eminent preceptors. I shall now discourse to
thee on that knowledge.'

"Dhritarashtra said, 'What should be the nature of that Brahmacharya by
which the knowledge of Brahman might be attained without much difficulty?
O regenerate one, tell me this.'

"Sanat-sujata said, 'They, who, residing in the abodes of their
preceptors and winning their good will and friendship, practise
Brahmacharya austerities, become even in this world the embodiments of
Brahman and casting off their bodies are united with the Supreme Soul.
They that in this world desirous of obtaining the state of Brahman,
subdue all desires, and endued as they are with righteousness, they
succeed in dissociating the Soul from the body like a blade projected
from a clump of heath. The body, O Bharata, is created by these, viz.,
the father and the mother; the (new) birth, however, that is due to the
preceptor's instructions is sacred, free from decrepitude, and immortal.
Discoursing upon Brahman and granting immortality, he who wraps all
persons with (the mantle of) truth, should be regarded as father and
mother; and bearing in mind the good he does, one should never do him any
injury. A disciple must habitually salute his preceptor with respect, and
with purity (of body and mind) and well-directed attention, he must
betake to study. He must not consider any service as mean, and must not
harbour anger. Even this is the first step of Brahmacharya. The practices
of that disciple who acquires knowledge by observing the duties ordained
for one of his class are regarded also as the first step of Brahmacharya.
A disciple should, with his very life and all his possessions, in
thought, word and deed, do all that is agreeable to the preceptor. This
is regarded as the second step of Brahmacharya. He should behave towards
his preceptor's wife and son also in the same way as towards his
preceptor himself. This also is regarded as the second step of
Brahmacharya. Bearing well in mind what has been done to him by the
preceptor, and understanding also its object, the disciple should, with a
delighted heart think,--I have been taught and made great by him. This is
the third step of Brahmacharya. Without requiring the preceptor by
payment of the final gift, a wise disciple must not betake to another
mode of life; nor should he say or even think of in his mind,--I make
this gift. This is the fourth step of Brahmacharya. He attaineth the
first step of (knowledge of Brahman which is) the object of Brahmacharya
by aid of time; the second step, through the preceptor's prelections; the
third, by the power of his own understanding; and finally, the fourth, by
discussion. The learned have said that Brahmacharya is constituted by the
twelve virtues, the Yoga-practices are called its Angas, and perseverance
in Yoga-meditation called is its Valam and one is crowned with success in
this in consequence of the preceptor's aid and the understanding of the
sense of the Vedas. Whatever wealth a disciple, thus engaged, may earn,
should all be given to the preceptor. It is thus that the preceptor
obtaineth his highly praise-worthy livelihood. And thus also should the
disciple behave towards the preceptor's son. Thus stationed (in
Brahmacharya), the disciple thriveth by all means in this world and
obtaineth numerous progeny and fame. Men also from all directions shower
wealth upon him; and many people come to his abode for practising
Brahmacharya. It is through Brahmacharya of this kind that the celestials
attained to their divinity, and sages, highly blessed and of great
wisdom, have obtained the region of Brahman. It is by this that the
Gandharvas and the Apsaras acquired such personal beauty, and it is
through Brahmacharya that Surya riseth to make the day. As the seekers of
the philosopher's stone derive great happiness when they obtain the
object of their search those mentioned above (the celestials and others),
on completing their Brahmacharya, derive great happiness in consequence
of being able to have whatever they desire. He, O king, who devoted to
the practice of ascetic austerities, betaketh himself to Brahmacharya in
its entirety and thereby purifieth his body, is truly wise, for by this
he becometh like a child (free from all evil passions) and triumpheth
over death at last. Men, O Kshatriya, by work, however, pure, obtain only
worlds that are perishable; he, however, that is blessed with Knowledge,
attaineth, by the aid of that Knowledge, to Brahman which is everlasting.
There is no other path (than Knowledge or the attainment of Brahman)
leading to emancipation.

"Dhritarashtra said, 'The existence of Brahman, thou sayest, a wise man
perceiveth in his own soul. Now, is Brahman white, or red, or black or
blue, or purple? Tell me what is the true form and colour of the
Omnipresent and Eternal Brahman?'

"Sanat-sujata said, 'Indeed, Brahman as (perceived) may appear as white,
red, black, brown, or bright. But neither on the earth, nor in the sky,
nor in the water of the ocean, is there anything like it, Neither in the
stars, nor in lightning, nor in the clouds, is its form to be seen, nor
is it visible in the atmosphere, nor in the deities, nor in the moon, nor
in the sun. Neither in the Riks, nor among the Yajus, nor among the
Atharvans, nor in the pure Samans, it is to be found. Verily, O king, it
is not to be found in Rathantara or Varhadratha, nor in great sacrifices.
Incapable of being compassed and lying beyond the reach of the limited
intellect, even the universal Destroyer, after the Dissolution, is
himself lost in it. Incapable of being gazed at, it is subtle as the edge
of the razor, and grosser than mountains. It is the basis upon which
everything is founded; it is unchangeable; it is this visible universe
(omnipresent); it is vast; it is delightful; creatures have all sprung
from it and are to return to it. Free from all kinds of duality, it is
manifest as the universe and all-pervading. Men of learning say that it
is without any change, except in the language used to describe it. They
are emancipated that are acquainted with That in which this universe is
established.'"



SECTION XLV

"Sanat-sujata said, 'Sorrow, anger, covetousness, lust, ignorance,
laziness, malice, self-importance, continuous desire of gain, affection,
jealousy and evil speech,--these twelve, O monarch, are grave faults that
are destructive of men's lives. Each of these, O monarch, wait for
opportunities to seize mankind. Afflicted by them, men lose their senses
and commit sinful acts. He that is covetous, he that is fierce, he that
is harsh of speech, he that is garrulous, he that is given to nursing
anger, he that is boastful,--these six of wicked disposition, on
obtaining wealth, cannot treat others with courtesy. He that regardeth
sensual gratification as the end of life, he that is self-conceited, he
that boasteth having made a gift, he that never spendeth, he that is weak
in mind, he that is given to self-admiration, and he that hateth his own
wife,--these seven are counted as wicked men of sinful habits.
Righteousness, truth, asceticism, self-restraint, contentment, modesty,
renunciation, love of others, gift, acquaintance with the scriptures,
patience, and forgiveness,--these twelve are the practices of a Brahmana.
He that doth not fall off from these twelve, may sway the entire earth.
He that is endued with three, or two, or even one, of these, doth never
regard anything as his own to the exclusion of others. Self-restraint,
renunciation, and knowledge,--in these reside emancipation. These are the
attributes of Brahmanas endued with wisdom and regarding Brahman as the
highest of all objects of attainment. True or false, it is not laudable
for a Brahmana to speak ill of others; they that do this have hell for
their abode. Mada hath eighteen faults which have not yet been enumerated
by me. They are ill-will towards others, throwing obstacles in the way of
virtuous acts, detraction, falsehood in speech, lust, anger, dependence,
speaking ill of others, finding out the faults of others for report,
waste of wealth, quarrel, insolence, cruelty to living creatures, malice,
ignorance, disregard of those that are worthy of regard, loss of the
senses of right and wrong, and always seeking to injure others. A wise
man, therefore, should not give way to mada, for the accompaniments of
mada are censurable. Friendship is said to possess six indications;
firstly, friends delight in the prosperity of friends, and secondly, are
distressed at their adversity. If any one asketh for anything which is
dear to his heart, but which should not be asked for, a true friend
surely giveth away even that. Fourthly, a true friend who is of a
righteous disposition, when asked, can give away his very prosperity, his
beloved sons, and even his own wife. Fifthly, a friend should not dwell
in the house of a friend, on whom he may have bestowed everything, but
should enjoy what he earneth himself. Sixthly, a friend stoppeth not to
sacrifice his own good (for his friend). The man of wealth who seeketh to
acquire those good qualities, and who becometh charitable and righteous
restraineth his five senses from their respective objects. Such restraint
of the senses is asceticism. When it groweth in degree, it is capable of
winning regions of bliss hereafter (unlike Knowledge which leadeth to
success even here). They that have fallen off from patience (and are
incapable, therefore, of attaining to Knowledge) acquire such asceticism
in consequence of the purpose they entertain, viz., the attainment of
bliss in the high regions hereafter. In consequence of his ability to
grasp that Truth (Brahman) from which sacrifices flow, the Yogin is
capable of performing sacrifices by the mind. Another performeth
sacrifices by Words (Yapa) and another by Work. Truth (Brahman) resides
in him who knoweth Brahman as vested with attributes. It dwelleth more
completely in him who knoweth Brahman as divested of attributes. Listen
now to something else from me. This high and celebrated philosophy should
be taught (to disciples). All other systems are only a farrago of words.
The whole of this (universe) is established in this Yoga-philosophy. They
that are acquainted with it are not subjected to death. O king, one
cannot, by Work, however well-accomplished, attain to Truth (Brahman).
The man that is destitute of knowledge even if he poureth homa libations
or performeth sacrifices, can never, by Work, O king, attain to
immortality (emancipation). Nor doth he enjoy great happiness at the end.
Restraining all the external senses and alone, one should seek Brahman.
Giving up Work, one should not exert mentally. One should also (while
thus engaged) avoid experiencing joy at praise or anger at blame. O
Kshatriya, by conducting himself in this way according to the successive
steps indicated in the Vedas, one may, even here, attain to Brahman.
This, O learned one, is all that I tell thee.'"



SECTION XLVI

"Sanat-sujata said, 'The primary Seed (of the universe), called
Mahayasas, is destitute of accidents, is pure Knowledge, and blazeth with
effulgence. It leadeth the senses, and it is in consequence of that Seed
that Surya shineth. That Eternal One endued with Divinity is beheld by
Yogins (by their mental eye). It is in consequence of that Seed (which is
Joy's self) that Brahman becomes capable of Creation and it is through it
that Brahman increaseth in expansion. It is that Seed which entering into
luminous bodies giveth light and heat. Without deriving its light and
heat from any other thing it is self-luminous, and is an object of terror
to all luminous bodies. The Eternal One endued with Divinity is beheld by
Yogins (by their mental eye). The body composed of the five grosser
elements, that are themselves sprung from the five subtler ones,--the
latter, in their turn, originating in one homogeneous substance called
Brahman--is upheld (realised) in consciousness by both the creature-Soul
endued with life and Iswara. (These two, during sleep and the universal
dissolution, are deprived of consciousness). Brahman on the other hand,
which is never bereft of consciousness, and which is the Sun's Sun,
upholdeth both these two and also the Earth and the Heaven. The Eternal
One endued with Divinity is beheld by Yogins (by their mental eye). The
Seed upholdeth the two gods, the Earth and the Heaven, the Directions,
and the whole Universe. It is from that Seed that directions (points of
the compass) and rivers spring, and the vast seas also have derived their
origin. The Eternal One endued with Divinity is beheld by Yogins (by
their mental eye). The body is like a car destined to destruction. Its
acts, however, are undying. Tied to the wheels of that car (which are
represented by the acts of past lives), the senses, that are as steeds,
lead, through the region of consciousness, the man of wisdom towards that
Increate and Unchangeable One, that One endued with Divinity is beheld by
Yogins (by their mental eye). The form of that One cannot be displayed by
any comparison. None ever beholdeth Him by the eye. They that know him by
the rapt faculties, the mind, and the heart, become freed from death. The
Eternal One endued with Divinity is beheld by Yogins (by their mental
eye). The stream of illusion is terrible; guarded by the gods, it hath
twelve fruits. Drinking of its waters and beholding many sweet things in
its midst, men swim along it to and fro. This stream flows from that
Seed. That Eternal One endued with Divinity is beheld by Yogins (by their
mental eye). Destined to sojourn to and fro, the creature-Soul, having
reflected enjoyeth (in the other world) only half of the fruits of his
acts. It is that creature-Soul which is Iswara, pervading everything in
the universe. It is Iswara that hath ordained sacrifices. That Eternal
One endued with Divinity is beheld by Yogins (by their mental eye). Souls
divested of accidents, resorting to Avidya, which is like unto a tree of
golden foliage, assume accidents, and take births in different orders
according to their propensities. That Eternal One endued with Divinity
(in Whom all those Souls are united) is beheld by Yogins (by their mental
eye). Accidents (which coming in contact with Brahman make the latter
assume many forms) raise the universe in its Fulness from that Brahman
which is full. Those accidents also, in their Fulness, arise from Brahman
in its Fulness. When one succeeds in dispelling all accidents from
Brahman which is ever Full, that which remains is Brahman in its Fulness.
That Eternal One endued with Divinity is beheld by Yogins (by their
mental eye). It is from that Seed that the five elements have arisen, and
it is in it that the power resideth for controlling them. It is from that
Seed that both the consumer and the consumed (called Agni and Soma) have
sprung, and it is in it that the living organisms with the senses rest.
Everything should be regarded to have sprung from it. That Seed called in
the Vedas TATH (Tad), we are unable to describe. That Eternal One endued
with Divinity is beheld by Yogins (by their mental eye). The vital air
called Apana is swallowed up by the Air called Prana; Prana is swallowed
up by the Will, and the Will by the Intellect, and the Intellect by the
Supreme Soul. That Eternal One endued with Divinity is beheld by Yogins
(by their mental eye). The Supreme Soul endued with four legs, called
respectively Waking, Dream, profound Sleep, and Turiya, like unto a swan,
treading above the unfathomable ocean of worldly affairs doth not put
forth one leg that is hid deep. Unto him that beholdeth that leg (viz.,
Turiya) as put forth for the purpose of guiding the other three, both
death and emancipation are the same. That Eternal One endued with
Divinity is beheld by Yogins (by their mental eye). Of the measure of the
thumb, ever Full, and different from this eternal organism, coming in
contact with the Vital airs, the Will, the Intellect, and the ten Senses,
it moveth to and fro. That Supreme Controller, worthy of reverential
hymns, capable of everything when vested with accidents and the prime
cause of everything, is manifest as Knowledge in creature-Souls. Fools
alone do not behold him; that Eternal One endued with Divinity is beheld
by Yogins (by their mental eye). Among individuals there are those that
have obtained the mastery of their minds, and those that have not. Yet in
all men the Supreme Soul may be seen equally. Indeed, it resideth equally
in him that is emancipate and in him that is not, with only this
difference that they that are emancipate obtain honey flowing in a thick
jet. That Eternal One endued with Divinity is beheld by Yogins (by their
mental eye). When one maketh life's Sojourn, having attained to the
knowledge of Self and Not-Self, then it matters little whether his
Agni-hotra is performed or not. O monarch, let not such words as 'I am
thy servant' fall from their lips. The Supreme Soul hath another name,
viz., Pure Knowledge. They only that have restrained their minds obtain
Him. That Eternal One endued with Divinity is beheld by Yogins (by their
mental eye). Even such is He. Illustrious and Full, all living creatures
are merged into Him. He that knoweth that embodiment of Fullness
attaineth to his object (emancipation) even here. That Eternal One endued
with Divinity is beheld by Yogins (by their mental eye). That which
flieth away stretching forth thousands of wings, yea, if endued with the
speed of the mind, must yet come back to the Central Spirit within the
living organism (in which the most distant things reside... That Eternal
One endued with Divinity) is beheld by Yogins (by their mental eye). His
form cannot be an object of sight. They only, that are of pure hearts,
can behold him. When one seeketh the good of all, succeedeth in
controlling his mind, and never suffereth his heart to be affected by
grief, then he is said to have purified his heart. Those again that can
abandon the world and all its cares, become immortal. (That Supreme Soul
which is undying),--that Eternal One endued with Divinity--is beheld by
Yogins (by their mental eye). Like serpents concealing themselves in
holes, there are persons who following the dictates of their preceptors,
or by their own conduct conceal their vices from scrutiny's gaze. They
that are of little sense are deceived by these. In fact, bearing
themselves outwardly without any impropriety, these deceive their victims
for leading them to hell. (Him, therefore, who may be attained by
companionship with persons of the very opposite class), that Eternal One
endued with Divinity--is beheld by Yogins (by their mental eye). He that
is emancipate thinks,--this transitory organism can never make me liable
to joy and grief and the other attributes inhering to it: nor can there
be, in my case, anything like death and birth: and, further, when
Brahman, which hath no opposing force to contend against and which is
alike in all times and all places, constitutes the resting-place of both
realities and unrealities, how can emancipation be mine? It is I alone
that am the origin and the end of all causes and effects.--(Existing in
the form of I or Self) that Eternal One endued with Divinity is beheld by
Yogins (by their mental eye). The Brahman-knowing person, who is equal
unto Brahman itself, is neither glorified by good acts nor defiled by bad
ones. It is only in ordinary men that acts, good or bad, produce
different results. The person that knoweth Brahman should be regarded as
identical with Amrita or the state called Kaivalya which is incapable of
being affected by either virtue or vice. One should, therefore, disposing
his mind in the way indicated, attain to that essence of sweetness
(Brahman). That Eternal One endued with Divinity is beheld by Yogins (by
their mental eye). Slander grieveth not the heart of the person that
knoweth Brahman not the thought--I have not studied (the Veda), or, I
have not performed my Agni-hotra. The knowledge of Brahman soon imparteth
to him that wisdom which they only obtain who have restrained their mind.
(That Brahman which freeth the Soul from grief and ignorance)-that
Eternal One endued with Divinity-is beheld by Yogins (by their mental
eye). He, therefore, that beholdeth his own Self in everything, hath no
longer to grieve, for they only have to grieve who are employed in
diverse other occupations of the world. As one's purposes (appeasing
thirst, etc.) may be served in a well as in a large reservoir or vast
expanse, so the various purposes of the Vedas may all be derivable by him
that knoweth the Soul. Dwelling in the heart, and of the measure of the
thumb, that illustrious One--the embodiment of Fullness--is not an object
of sight. Unborn he moveth, awake day and night. He that knoweth him,
becometh both learned and full of joy. I am called the mother and father.
I am again the son. Of all that was, and of all that we will be, I am the
Soul. O Bharata, I am the old grandsire, I am the father, I am the son.
Ye are staying in my soul, yet ye are not mine, nor am I yours! The Soul
is the cause of my birth and procreation. I am the warp and woof of the
universe. That upon which I rest is indestructible. Unborn I move, awake
day and night. It is I knowing whom one becometh both learned and full of
joy. Subtler than the subtle, of excellent eyes capable of looking into
both the past and the future, Brahman is awake in every creature. They
that knows Him know that Universal Father dwelleth in the heart of every
created thing!'"



SECTION XLVII

"Vaisampayana said, 'Thus conversing with Sanat-sujata and the learned
Vidura, the king passed that night. And after the night had passed away,
all the princes and chiefs, entered the court-hall with joyous hearts and
desirous of seeing that Suta (who had returned). And anxious to hear the
message of Partha's, fraught with virtue and profit, all the kings with
Dhritarashtra at their head, went to that beautiful hall. Spotlessly
white and spacious, it was adorned with a golden floor. And effulgent as
the moon and exceedingly beautiful, it was sprinkled over with
sandal-water. And it was spread over with excellent seats made of gold
and wood, and marble and ivory. And all the seats were wrapped with
excellent covers. And Bhishma and Drona and Kripa and Salya, and
Kritavarman and Jayadratha, and Aswatthaman and Vikarna, and Somadatta
and Vahlika and Vidura of great wisdom and Yuyutsu, the great
car-warrior,--all these heroic kings in a body, O bull among the
Bharatas, having Dhritarashtra at their head, entered that hall of great
beauty. And Dussasana and Chitrasena, and Sakuni, the son of Suvala, and
Durmukha and Dussaha, Karna and Uluka and Vivingsati,--these also, with
Duryodhana, the wrathful king of the Kurus, at their head, entered that
hall, O monarch, like the celestials forming the train of Sakra himself.
And filled with these heroes possessed of arms like maces of iron, that
hall looked, O king, like a mountain-cave filled with lions. And all
these mighty bowmen, endued with great energy and blazing, with solar
effulgence, entering the hall, seated themselves on those beautiful
seats. And after all those kings, O Bharata, had taken their seats, the
orderly-in-waiting announced the arrival of the Suta's son, saying,
'Yonder cometh the car that was despatched to the Pandavas. Our envoy
hath returned quickly, by the aid of well-trained steeds of the, Sindhu
breed.' And having approached the place with speed and alighted from the
car, Sanjaya adorned with ear-rings entered that hall full of high-souled
kings. And the Suta said, 'Ye Kauravas, know that having gone to the
Pandavas I am just returning from them. The sons of Pandu offer their
congratulations to all the Kurus according to the age of each. Having
offered their respects in return, the sons of Pritha have saluted the
aged ones, and those that are equal to them in years, and those also that
are younger, just as each should, according to his years, be saluted.
Listen, ye kings, to what I, instructed before by Dhritarashtra, said to
the Pandavas, having gone to them from this place.'



SECTION XLVIII

"Dhritarashtra said, "I ask thee, O Sanjaya, in the presence of my boy
and of these kings, what words were said by the illustrious Dhananjaya of
might that knoweth no diminution,--that leader of warriors,--that
destroyer of the lives of the wicked?'

"Sanjaya said, 'Let Duryodhana listen to the words which the high-souled
Arjuna, eager for fight, uttered, with Yudhishthira's sanction and in the
hearing of Kesava. Fearless (in battle) and conscious of the might of his
arms, the heroic Kiritin, eager for fight, spoke thus unto me in the
presence of Vasudeva, 'Do thou, O suta, say unto Dhritarashtra's son, in
the presence of all the Kurus, and also in the hearing of that Suta's
son, of foul tongue and wicked soul, of little sense, stupid reason, and
of numbered days, who always desires to fight against me, and also in the
hearing of those kings assembled for fighting against the Pandavas, and
do thou see that all the words now uttered by me are heard well by that
king with his counsellors.' O monarch, even as the celestials eagerly
listen to the words of their chief armed with the thunderbolt, so did the
Pandavas and the Srinjayas listened to those words of grave import
uttered by Kiritin. Just these are the words spoken by Arjuna, the
wielder of Gandiva, eager for the fight and with eyes red as the lotus,
'If Dhritarashtra's son doth not surrender to king Yudhishthira of the
Ajamida race, his kingdom, then (it is evident) there must be some sinful
act committed by the sons of Dhritarashtra, whose consequences are yet
unreaped by them, for it can be nothing else when they desire battle with
Bhimasena and Arjuna, and the Aswins and Vasudeva and Sini's son, and
Dhrishtadyumna infallible in arms, and Sikhandin, and Yudhishthira, who
is like Indra himself and who can consume heaven and earth by merely
wishing them ill. If Dhritarashtra's son desireth war with these, then
will all objects of the Pandavas be accomplished. Do not, therefore,
propose peace for the sons of Pandu, but have war if thou likest. That
bed of woe in the woods which was Yudhishthira's when that virtuous son
of Pandu lived in exile; Oh, let a more painful bed than that, on the
bare earth, be now Duryodhana's and let him lie down on it, as his last,
deprived of life. Win thou over those men that were ruled by the wicked
Duryodhana of unjust conduct to the side of Pandu's son endued with
modesty and wisdom and asceticism and self-restraint and valour and might
regulated by virtue. Endued with humility and righteousness, with
asceticism and self-restraint and with valour regulated by virtue, and
always speaking the truth, our king, though afflicted by numerous
deceptions, hath forgiven all and hath patiently borne great wrongs. When
the eldest son of Pandu, of soul under proper control, will indignantly
dart at the Kurus his terrible wrath accumulated for years, then will the
son of Dhritarashtra repent for this war. As a blazing fire burning all
around consumeth dry grass in the hot season, so will Yudhishthira,
inflamed with wrath, consume the Dhritarashtra host by glance alone of
his eye. When Dhritarashtra's son will behold Bhimasena, that wrathful
Pandava of terrific impetus, stationed on his car, mace in hand, vomiting
the venom of his wrath, then will Duryodhana repent for this war. Indeed,
when he will behold Bhimasena, who always fighteth in the van, accoutred
in mail, scarcely capable of being looked at even by his own followers
felling hostile heroes and devastating the enemy's ranks like Yama
himself, then will the exceedingly vain Duryodhana recollect these words.
When he will behold elephants, looking like mountain-peaks, felled by
Bhimasena, blood flowing their broken heads like water from broken casks,
then will Dhritarashtra's son repent for this war. When falling upon the
sons of Dhritarashtra the fierce Bhima of terrible mien, mace in hand,
will slaughter them, like a huge lion falling upon a herd of kine, then
will Duryodhana repent for this war. When the heroic Bhima undaunted even
in situations of great danger and skilled in weapons-when that grinder of
hostile hosts in battle,--mounted on his car, and alone will crush by his
mace crowds of superior cars and entire ranks of infantry, seize by his
nooses strong as iron, the elephants of the hostile army, and mow down
the Dhritarashtra's host, like a sturdy woodsman cutting a forest down
with an axe, then will Dhritarashtra's son repent for this war. When he
will behold the Dhartarashtra's host consumed like a hamlet full of
straw-built huts by fire, or a field of ripe corn by lightning,--indeed
when he will behold his vast army scattered, its leaders slain, and men
running away with their back towards the field afflicted with fear, and
all the warriors, humbled to the dust, being scorched by Bhimasena with
the fire of his weapons,--then will the son of Dhritarashtra repent for
this war, When Nakula, that warrior of wonderful feats, that foremost of
all car-warriors, dexterously shooting arrows by hundreds, will mangle
the car-warriors of Duryodhana, then will the son of Dhritarashtra repent
for this war. Accustomed to enjoy all the comforts and luxuries of life,
when Nakula, recollecting that bed of woe on which he had slept for a
long time in the woods, will vomit the poison of his wrath like an angry
snake, then will the son of Dhritarashtra repent for this war. Ready to
lay down their very lives, the (allied) monarchs, O Suta, urged to battle
by king Yudhishthira the just, will furiously advance on their
resplendent cars against the (hostile) army. Beholding this, the son of
Dhritarashtra will certainly have to repent. When the Kuru prince will
behold the five heroic sons of (Draupadi), tender in years but not in
acts, and all well-versed in arms, rush, reckless of their lives, against
the Kauravas, then will that son of Dhritarashtra repent for this war.
When bent upon carnage Sahadeva, mounted on his car of noiseless wheels,
and motion incapable of being obstructed, and set with golden stars, and
drawn by well-trained steeds, will make the heads of monarchs roll on the
field of battle with volleys of arrows,--indeed, beholding that warrior
skilled in weapons, seated on his car in the midst of that frightful
havoc, turning now to the left and now to the right and falling upon the
foe in all directions, then will the son of Dhritarashtra repent for this
war. Indeed, when the modest but mighty Sahadeva, skilled in battle,
truthful, conversant with all the ways of morality, and endued with great
activity and impetuousness, will fall upon the son of Gandhari in fierce
encounter and rout all his followers, then will the son of Dhritarashtra
repent for this war. When he will behold the sons of Draupadi, those
great bowmen, those heroes skilled in weapons and well-versed in all the
ways of chariot-fighting, dart at the foe like snakes of virulent poison,
then will the son of Dhritarashtra repent for this war. When that slayer
of hostile heroes, Abhimanyu, skilled in arms like Krishna himself, will
overpower the foe showering upon them, like the very clouds, a thick
downpour of arrows, then will the son of Dhritarashtra repent for this
war. Indeed, when he will behold that son of Subhadra, a child in years
but not in energy, skilled in weapons and like unto Indra himself,
failing like Death's self upon the ranks of the foe, then will the son of
Dhritarashtra repent for this war. When the youthful Prabhadrakas, endued
with great activity, well-versed in battle, and possessed of the energy
of lions will overthrow the sons of Dhritarashtra with all their troops,
then will Duryodhana repent for this war. When those veteran car-warriors
Virata and Drupada will assail, at the head of their respective
divisions, the sons of Dhritarashtra and their ranks, then will
Duryodhana repent for this war. When Drupada, skilled in weapons, and
seated on his car, desirous of plucking the heads of youthful warriors,
will wrathfully strike them off with arrows shot from his bow, then will
the son of Dhritarashtra repent for this war. When that slayer of hostile
heroes, Virata will penetrate into the ranks of the foe, grinding all
before him with the aid of his Matsya warriors of cool courage, then will
the son of Dhritarashtra repent for this war. When he will behold in the
very van the eldest son of the Matsya king, of cool courage and collected
mien, seated on his car and accoutred in mail on behalf of the Pandavas,
then will the son of Dhritarashtra. repent for this war. I tell thee
truly that when that foremost of Kaurava heroes, the virtuous son of
Santanu, will be slain in battle by Sikhandin, then all our foes, without
doubt, will perish. Indeed, when, overthrowing numerous car-warriors,
Sikhandin, seated on his own well-protected car, will proceed towards
Bhishma, crushing multitudes of (hostile) cars by means of his own
powerful steeds, then will the son of Dhritarashtra repent for this war.
When he will behold Dhristadyumna unto whom Drona hath imparted all the
mysteries of the science of weapons, stationed in splendour in the very
van of the Srinjaya ranks, then will the son of Dhritarashtra repent.
Indeed, when the leader of the Pandava host, of immeasurable prowess and
capable of withstanding the rush of any force, will proceed to attack
Drona in battle, crushing with his arrows the Dhritarashtra ranks, then
will Duryodhana repent for this war. What enemy can withstand him who
hath, for fighting in his van, that lion of the Vrishni race, that chief
of the Somakas, who is modest and intelligent, mighty and endued with
great energy, and blessed with every kind of prosperity? Say also this
(unto Duryodhana),--Do not covet (the kingdom). We have chosen, for our
leader, the dauntless and mighty car-warrior Satyaki, the grandson of
Sini, skilled in weapons and having none on earth as his equal. Of broad
chest and long arms, that grinder of foes, unrivalled in battle, and
acquainted with the best of weapons, the grandson of Sini, skilled in
arms and perfectly dauntless, is a mighty car-warrior wielding a bow of
full four cubits' length. When that slayer of foes, that chief of the
Sinis, urged by me, will shower, like the very clouds, his arrows on the
foe, completely overwhelming their leaders with that downpour, then will
the son of Dhritarashtra repent for this war. When that illustrious
warrior of long arms and firm grasp of the bow, musters his resolution
for fight, the foe then, like kine getting the scent of the lion, fly
away from him before even commencing the encounter. That illustrious
warrior of long arms and firm grasp of the bow is capable of splitting
the very hills and destroying the entire universe. Practised in weapons,
skilled (in battle), and endued with exceeding lightness of hand, he
shineth on the field of battle like the sun himself in the sky. That lion
of the Vrishni race, that scion of Yadu's line, of superior training,
hath diverse wonderful and excellent weapons. Indeed, Satyaki is
possessed of a knowledge of all those uses of weapons that are said to be
of the highest excellence. When he will behold in battle the golden car
of Satyaki of Madhu's race, drawn by four white steeds, then will that
wretch of uncontrolled passions, the son of Dhritarashtra, repent. When
he will also behold my terrible car, endued with the effulgence of gold
and bright gems, drawn by white steeds and furnished with the banner
bearing the device of the Ape and guided by Kesava himself, then will
that wretch of uncontrolled passions repent. When he will hear the fierce
twang produced by the constant stretch of the bow-string with fingers
cased in leather gloves,--that terrible twang, loud as the rolling of the
thunder, of my bow Gandiva wielded by me in the midst of the great
battle,--then will that wicked wretch, the son of Dhritarashtra repent,
beholding himself abandoned by his troops, flying away like kine from the
field of battle in all directions, overwhelmed with the darkness created
by my arrowy downpour. When he will behold innumerable keen-edged arrows,
furnished with beautiful wings, and capable of penetrating into the very
vitals, shot from the string of Gandiva, like fierce and terrible flashes
of lightning emitted by the clouds, destroying enemies by thousands, and
devouring numberless steeds and elephants clad in mail, then will the son
of Dhritarashtra repent for this war. When he will behold the arrows shot
by the enemy turned off, or turned back struck by my shafts, or cut to
pieces pierced transversely by my arrows, then will the foolish son of
Dhritarashtra repent for this war. When broad-headed arrows shot by my
hands will strike off the heads of youthful warriors, like birds picking
off fruits from the tree-tops, then will the son of Dhritarashtra repent
for this war. When he will behold excellent warriors of his failing down
from their cars, and elephants and steeds rolling on the field, deprived
of life by my arrows, then will the son of Dhritarashtra repent for this
war. When he will behold his brothers, even before fairly coming within
the range of the enemy's weapons, die all around, without having achieved
anything in battle, then will the son of Dhritarashtra repent for this
war. When pouring my blazing shafts incessantly, I will, like Death
himself with mouth wide-open, destroy on all sides multitudes of cars and
foot-soldiers, then will that wretch repent. When he will behold his own
troops, covered with the dust raised by my car wander in all directions,
torn to pieces by Gandiva and reft of senses, then will that wretch
repent. When he will behold his whole army running away in fear in all
directions, mangled in limbs, and bereft of senses; when he will behold
his steeds, elephants, and foremost of heroes slain; when he will see his
troops thirsty, struck with panic, wailing aloud, dead and dying, with
their animals exhausted; and hair, bones and skulls lying in heaps around
like half-wrought works of the Creator, then will that wretch repent.
When he will behold on my car, Gandiva, Vasudeva, and the celestial conch
Panchajanya, myself, my couple of inexhaustible quivers, and my conch
called Devadatta as also my white steeds, then will the son of
Dhritarashtra repent for this war. When I consume the Kauravas, like Agni
consuming innumerable wicked souls assembled together at the time of
ushering in another Yuga at the end of the last one, then Dhritarashtra
with all his sons repent. When the wicked, hearted and the wrathful son
of Dhritarashtra will be deprived of prosperity with brothers and army
and followers, then, reft of pride and losing heart and trembling all
over, will that fool repent. One morning when I had finished my
water-rites and prayers, a Brahmana spoke unto me these pleasant words,
'O Partha, thou shalt have to execute a very difficult task. O
Savyasachin, thou shalt have to fight with thy foes. Either Indra riding
on his excellent steed and thunderbolt in hand will walk before thee
slaying thy foes in battle, or Krishna, the son of Vasudeva will protect
thee from behind riding on his car drawn by the steeds headed by Sugriva.
Relying on those words, I have, in this battle passing over Indra, the
wielder of the thunderbolt, preferred Vasudeva as my ally. That Krishna
hath been obtained by me for the destruction of those wicked ones. I see
the hand of the gods in all this. The person whose success is only wished
for by Krishna, without the latter's actually taking up arms in his
behalf, is certain to prevail over all enemies, even if those be the
celestials with Indra at their head, while anxiety there is none if they
be human. He that wisheth to conquer in battle that foremost of heroes,
Vasudeva's son Krishna endued with great energy, wisheth to cross by his
two arms alone the great ocean of wide expanse and immeasurable water.
He. that wisheth to split by a slap of his palm the high Kailasa
mountain, is not able to do the slightest damage to the mountain although
his hand only with its nails is sure to wear away. He that would conquer
Vasudeva in battle, would, with his two arms, extinguish a blazing fire,
stop the Sun and the Moon, and plunder by force the Amrita of the
gods,--that Vasudeva, viz., who having mowed down in battle by main force
all the royal warriors of the Bhoja race, had carried off on a single car
Rukmini of great fame for making her his wife; and by her was afterwards
born Pradyumna of high soul. It was this favourite of the gods, who,
having speedily smashed the Gandharas and conquered all the sons of
Nagnajit, forcibly liberated from confinement king Sudarsana of great
energy. It was he that slew king Pandya by striking his breast against
his, and moved down the Kalingas in battle Burnt by him, the city of
Varanasi remained for many years without e king, incapable of being
defeated by others. Ekalavya, the king of the Nishadas, always used to
challenge this one to battle; but slain by Krishna he lay dead like the
Asura Jambha violently thrashed on a hillock. It was Krishna, who, having
Baladeva for his second, slew Ugrasena's wicked son (Kansa), seated in
court in the midst of the Vrishnis and the Andhakas, and then gave unto
Ugrasena the kingdom. It was Krishna who fought with king Salya, the lord
of Saubha, stationed in the skies, fearless in consequence of his powers
of illusion; and it was he, who, at the gate of Subha caught with his
hands the fierce Sataghni (hurled by Saubha's lord). What mortal is able
to bear his might? The Asuras had a city named Pragjyotisha, which was
formidable, inaccessible and unbearable. It was there that the mighty
Naraka, the son of the Earth, kept the jewelled ear-rings of Aditi,
having brought them by force. The very gods, who, fearless of death,
assembled together with Sakra at their head were incapable of conquering
him. Beholding Kesava's prowess and might, and weapon that is
irresistible, and knowing also the object of his birth, the gods employed
him for the destruction of those Asuras. Vasudeva, too, endued with all
the divine attributes that ensure success, agreed to undertake that
exceedingly difficult task. In the city of Nirmochana that hero slew six
thousand Asuras, and cutting into pieces innumerable keen-edged shafts,
he slew Mura and hosts of Rakshasas, and then entered that city. It was
there, that an encounter took place between the mighty' Naraka and Vishnu
of immeasurable strength. Slain by Krishna, Naraka lay lifeless there,
like a Karnikara tree uprooted by the wind. Having slain the Earth's son,
Naraka, and also Mura, and having recovered those jewelled ear-rings, the
learned Krishna of unparalleled prowess came back, adorned with beauty
and undying fame. Having witnessed his terrible feats in that battle, the
gods then and there blessed him saying, 'Fatigue will never be thine in
fights, neither the firmament nor the waters shall stop thy course, nor
shall weapons penetrate thy body.' And Krishna, by all this, regarded
himself amply rewarded. Immeasurable, and possessed of great might, in
Vasudeva ever exist all the virtues. And yet the son of Dhritarashtra
seeketh to vanquish that unbearable Vishnu of infinite energy, for that
wretch often thinks of imprisoning him. Krishna, however, beareth all
this for our sake only. That wretch seeketh to create a sudden disunion
between Krishna and myself. How far, however, he is capable of taking
away the affection of Krishna from the Pandavas, he will see on the field
of battle. Having bowed down unto Santanu's son, and also Drona with his
son, and the unrivalled son of Saradwat, I shall fight for regaining our
kingdom. The God of justice himself, I am sure, will bring destruction on
that sinful man who will fight with the Pandavas. Deceitfully defeated at
dice by those wretches, ourselves, of royal birth, had to pass twelve
years in great distress in the forest and one long year in a state of
concealment. When those Pandavas are still alive, how shall the sons of
Dhritarashtra rejoice, possessing rank and affluence? If they vanquish us
in fight, aided by the very gods headed by Indra, the then practice of
vice would be better than virtue, and surely there would be nothing like
righteousness on earth. If man is affected by his acts, if we be superior
to Duryodhana, then, I hope that, with Vasudeva as my second, I shall
slay Duryodhana, with all his kinsmen. O lord of men, if the act of
robbing us of our kingdom be wicked, if these our own good deeds be not
fruitless, than beholding both this and that, it seems to me, the
overthrow of Duryodhana is certain. Ye Kauravas, ye will see it with your
eyes that, if they fight, the sons of Dhritarashtra shall certainly
perish. If they act otherwise instead of fighting, then they may live;
but in the event of a battle ensuing, none of them will be left alive.
Slaying all the sons of Dhritarashtra along with Karna, I shall surely
wrest the hole of their kingdom, Do ye, meanwhile, whatever ye think
best, and enjoy also your wives and other sweet things of life. There
are, with us, many aged Brahmanas, versed in various sciences, of amiable
behaviour, well-born, acquainted with the cycle of the years, engaged in
the study of astrology, capable of understanding with certainty the
motions of planets and the conjunctions of stars as also of explaining
the mysteries of fate, and answering questions relating to the future,
acquainted with the signs of the Zodiac, and versed with the occurrences
of every hour, who are prophesying the great destruction of the Kurus and
the Srinjayas, and the ultimate victory of the Pandavas, so that
Yudhishthira, who never made an enemy, already regardeth his objects
fulfilled in consequence of the slaughter of his foes. And Janardana
also, that lion among the Vrishnis, endued with the knowledge of the
invisible future, without doubt, beholdeth all this. And I also, with
unerring foresight, myself behold that future, for that foresight of
mine, acquired of old, is not obstructed. The sons of Dhritarashtra, if
they fight, will not live. My bow, Gandiva, yawneth without being
handled; my bow-string trembleth without being stretched; and arrows
also, issuing from my quiver's mouth, are again and again seeking to fly.
My bright scimitar issueth of itself from its sheath, like a snake
quitting its own worn off slough; and on the top of my flag-staff are
heard terrific voices,--When shall thy car be yoked, O Kiritin?
Innumerable jackals set up hideous howls at night, and Rakshasas
frequently alight from the sky; deer and jackals and peacocks, crows and
vultures and cranes, and wolves and birds of golden plumage, follow in
the rear of my car when my white steeds are yoked unto it. Single-handed
I can despatch, with arrowy showers, all warlike kings, to the regions of
death. As a blazing fire consumeth a forest in the hot season, so,
exhibiting diverse courses, I will hurl those great weapons called
Sthur-karna, Pasupata, and Brahma, and all those that Sakra gave me, all
of which are endued with fierce impetuosity. And with their aid, setting
my heart on the destruction of those monarchs, I will leave no remnant of
those that come to the field of battle. I will rest, having done all
this. Even this is my chief and decided resolve. Tell them this, O son of
Gavalgana. Look at the folly of Duryodhana! O Suta, they that are
invincible in battle even if encountered with the aid of the very gods
headed by Indra,--even against them that son of Dhritarashtra thinketh of
warring! But so let it be even as the aged Bhishma, the son of Santanu,
and Kripa, and Drona with his son, and Vidura endued with great wisdom,
are saying, 'May the Kauravas all live long!"



SECTION XLIX

"Vaisampayana said, 'In the midst, O Bharata, of all those assembled
kings, Bhishma, the son of Santanu, then said these words unto
Duryodhana, 'Once on a time, Vrihaspati and Sakra went to Brahma. The
Maruts also with Indra, the Vasus with Agni, the Adityas, the Sadhyas,
the seven celestial Rishis, the Gandharvas, Viswavasu, and the beautiful
tribes of the Apsaras, all approached the ancient Grandsire. And having
bowed down unto the Lord of the universe, all those dwellers of heaven
sat around him. Just then, the two ancient deities, the Rishis Nara and
Narayana, as if drawing unto themselves by their own energy the minds and
energies of all who were present there, left the place.' Thereupon,
Vrihaspati asked Brahma, saying,--Who are these two that leave the place
without worshipping thee? Tell us, O Grandsire, who are they? Thus asked,
Brahma said, 'These two, endued with ascetic merit, blazing with
effulgence and beauty, illuminating both the earth and the heaven,
possessed of great might, and pervading and surpassing all, are Nara and
Narayana, dwelling now in the region of Brahman having arrived from the
other world. Endued with great might and prowess, they shine in
consequence of their own asceticism. By their acts they always contribute
to the joy of the world. Worshipped by the gods and the Gandharvas, they
exist only for the destruction of Asuras.'

"Bhishma continued, 'Having heard these words, Sakra went to the spot
where those two were practising ascetic austerities, accompanied by all
the celestials and having Vrihaspati at their head. At that time, the
dwellers of heaven had been very much alarmed in consequence of a war
raging between themselves and the Asuras. And Indra asked that
illustrious couple to grant him a boon. Thus solicited, O best of the
Bharata race, those two said,--Name thou the boon.--Upon this Sakra said
unto them,--Give us your aid.--They then said unto Sakra,--We will do
what thou wishest. And then it was with their aid that Sakra subsequently
vanquished the Daityas and the Danavas. The chastiser of foes, Nara, slew
in battle hundreds and thousands of Indra's foes among the Paulomas and
the Kalakhanjas. It was this Arjuna, who, riding on a whirling car,
severed in battle, with a broad-headed arrow, the head of the Asura
Jambha while the latter was about to swallow him. It was he who afflicted
(the Daitya city of Hiranyapura) on the other side of the ocean, having
vanquished in battle sixty thousands of Nivatakavachas. It was this
conqueror of hostile towns, this Arjuna of mighty arms, that gratified
Agni, having vanquished the very gods with Indra at their head. And
Narayana also hath, in this world, destroyed in the same way numberless
other Daityas and Danavas. Even such are those two of mighty energy that
are now seen united with each other. It hath been heard by us that the
two heroic and mighty car-warriors, Vasudeva and Arjuna, that are now
united with each other, are those same ancient gods, the divine Nara and
Narayana. Amongst all on earth they are incapable of being vanquished by
the Asuras and the gods headed by Indra himself. That Narayana is
Krishna, and that Nara is Falguna. Indeed, they are one Soul born in
twain. These two, by their acts, enjoy numerous eternal and inexhaustible
regions, and are repeatedly born in those worlds when destructive wars
are necessary. For this reason their mission is to fight. Just this is
what Narada, conversant with the Vedas, had said unto the Vrishnis. When
thou, O Duryodhana, wilt see Kesava with conch-shell and discus, and mace
in hand, and that terrible wielder of the bow, Arjuna, armed with
weapons, when thou wilt behold those eternal and illustrious ones, the
two Krishnas seated on the same car, then wilt thou, O child, remember
these my words. Why should not such danger threaten the Kurus when thy
intellect, O child, hath fallen off from both profit and virtue? If thou
heedest not my words, thou shalt then have to hear of the slaughter of
many, for all the Kauravas accept thy opinion. Thou art alone in holding
as true the opinion, O bull of the Bharata race, only three persons,
viz., Karna, a low-born Suta's son cursed by Rama, Sakuni, the son of
Suvala, and thy mean and sinful brother Dussasana.'

'Karna said. 'It behoveth thee not, O blessed grandsire, to use such
words towards me, for I have adopted the duties of the Kshatriya order
without falling off from those of my own. Besides, what wickedness is
there in me? I have no sin known to any one of Dhritarashtra's people. I
have never done any injury to Dhritarashtra's son; on the other hand, I
will slay all the Pandavas in battle. How can they that are wise make
peace again with those that have before been injured? It is always my
duty to do all that is agreeable to king Dhritarashtra, and especially to
Duryodhana, for he is in possession of the kingdom.'

"Vaisampayana continued, 'Having listened to these words of Karna,
Bhishma the son of Santanu, addressing king Dhritarashtra, again said,
'Although this one often boasteth saying,--I shall slay the
Pandavas,--yet he is not equal to even a sixteenth part of high-souled
Pandavas. Know that the great calamity that is about to overtake thy sons
of wicked souls, is the act of this wretched son of a Suta! Relying upon
him, thy foolish son Suyodhana hath insulted those heroes of celestial
descent, those chastiser of all foes. What, however, is that difficult
feat achieved by this wretch before that is equal to any of those
achieved of old by every one of the Pandavas? Beholding in the city of
Virata his beloved brother slain by Dhananjaya who displayed such
prowess, what did this one then do? When Dhananjaya, rushing against all
the assembled Kurus, crushed them and took away their robes, was this one
not there then? When thy son was being led away as a captive by the
Gandharvas on the occasion of the tale of the cattle, where was this son
of a Suta then who now belloweth like a bull? Even there, it was Bhima,
and the illustrious Partha, and the twins, that encountered the
Gandharvas and vanquished them. Ever beautiful, and always unmindful of
both virtue and profit, these, O bull of the Bharata race, are the many
false things, blessed be thou, that this one uttereth.'

'Having heard these words of Bhishma, the high-souled son of Bharadwaja,
having paid due homage unto Dhritarashtra and the assembled kings, spoke
unto him these words, 'Do that, O king, which the best of the Bharatas,
Bhishma, hath said. It behoveth thee not to act according to the words of
those that are covetous of wealth. Peace with the Pandavas, before the
war breaks out, seems to be the best. Everything said by Arjuna and
repeated here by Sanjaya, will, I know, be accomplished by that son of
Pandu, for there is no bowman equal unto him in the three world!' Without
regarding, however, these words spoken by both Drona and Bhishma, the
king again asked Sanjaya about the Pandavas. From that moment, when the
king returned not a proper answer to Bhishma and Drona, the Kauravas gave
up all hopes of life.'"



SECTION L

"Dhritarashtra said, 'What did that Pandava king, the son of Dharma, say,
O Sanjaya, after hearing that a large force hath been assembled here for
gladdening us? How also is Yudhishthira acting, in view of the coming
strife, O Suta, who amongst his brothers and sons are looking up to his
face, desirous of receiving his orders? Provoked as he is by the
deceptions of my wicked sons, who, again, are dissuading that king of
virtuous behaviour and conversant with virtue, saying,--Have peace?'

"Sanjaya said, 'All the Panchalas, along with the other sons of Pandu,
are looking up to Yudhishthira's face, blessed be thou, and he too is
restraining them all. Multitudes of cars belonging to the Pandavas and
the Panchalas are coming in separate bodies for gladdening Yudhishthira,
the son of Kunti, ready to march to the field of battle. As the sky
brightens up at the advent of the rising sun, so the Panchalas are
rejoicing at their union with Kunti's son of blazing splendour, risen
like a flood of light. The Panchalas, the Kekayas, and the Matsyas, along
with the very herdsmen that attend on their kine and sheep, are rejoicing
and gladdening Yudhishthira, the son of Pandu. Brahmana and Kshatriya
girls and the very daughters of the Vaisyas, in large number, are coming
in playful mood for beholding Partha accounted in coat of mail.'

"Dhritarashtra said, 'Tell us, O Sanjaya, of the forces of
Dhrishtadyumna, as also of the Somakas, and of all others, with which the
Pandavas intend to fight with us.'

"Vaisampayana continued, 'Thus interrogated, in the midst of the Kurus
and in their very hall, the son of Gavalgana' became thoughtful for a
moment and seemed to draw repeatedly deep and long sights; and suddenly
he fell down in a swoon without any apparent reason. Then in that
assembly of kings, Vidura said loudly, 'Sanjaya, O great king, hath
fallen down on the ground senseless, and cannot utter a word, bereft of
sense and his intellect clouded.'

"Dhritarashtra said, 'Without doubt, Sanjaya, having seen those mighty
car-warriors, the sons of Kunti, hath his mind filled with great anxiety
in consequence of those tigers among men.'

"Vaisampayana continued, 'Having recovered consciousness, and being
comforted, Sanjaya addressed king Dhritarashtra in the midst of that
concourse of Kurus in that hall, saying, 'Indeed, O king of kings, I saw
those great warriors, the sons of Kunti, thinned in body, in consequence
of the restraint in which they had lived in the place of the king of the
Matsyas. Hear, O King, with whom the Pandavas will contend against you.
With that hero Dhrishtadyumna as their ally, they will fight against you.
With that personage of virtuous soul, who never forsaketh truth through
anger or fear, temptation, or for the sake of wealth, of disputation; and
who is, O King, a very authority in matters of religion, himself being
the best of those that practise virtue;--with him, who hath never made an
enemy, the sons of Pandu will fight against you.' He unto whom no one on
earth is equal in might of arms, and who, wielding his bow had brought
all kings under subjection, and who, vanquishing of old all the people of
Kasi and Anga and Magadha, as also the Kalingas;--with that Bhimasena
will the sons of Pandu fight against, you. Indeed, he through whose might
the four sons of Pandu quickly could alight on the earth, having issued
forth from the (burning) house of lac that son of Kunti, Vrikodara, who
became the means of their rescue from the cannibal Hidimva; that son of
Kunti, Vrikodara, who became their refuge when the daughter of Yajnasena
was being carried away by Jayadratha; indeed, with that Bhima. who
rescued the assembled Pandavas from the conflagration at Varanavata; even
with him (as their ally) will they fight against you. He, who for the
gratification of Krishna slew the Krodhavasas, having penetrated the
rugged and terrible mountains of Gandhamadana, he to whose arms hath been
imparted the might of ten thousand elephants; with that Bhimasena (as
their ally) the Pandavas will fight against you. That hero, who, for the
gratification of Agni, with Krishna only for his second, bravely
vanquished of yore Purandara in fight; he who gratified by combat that
God of gods, the trident-bearing lord of Uma--Mahadeva himself having the
mountains for his abode; that foremost of warriors who subjugated all the
kings of the earth--with that Vijaya (as their ally) the Pandavas will
encounter you in battle. That wonderful warrior Nakula, who vanquished
the whole of the western world teeming with Mlechchas, is present in the
Pandava camp. With that handsome hero, that unrivalled bowman, that son
of Madri, O Kauravya, the Pandavas will fight against you. He who
vanquished in battle the warriors of Kasi, Anga, and Kalinga,--with that
Sahadeva will the Pandavas encounter you in battle. He, who in energy
hath for his equals only four men on earth, viz., Aswatthaman and
Dhrishtaketu and Rukmi and Pradyumna,--with that Sahadeva, youngest in
years, that hero among men, that gladdener of Madri's heart, with him, O
King, will you have a destructive battle. She, who, while living of yore
as the daughter of the king of Kasi, had practised the austerest
penances; she, who, O bull of the Bharata race, desiring even in a
subsequent life to compass the destruction of Bhishma, took her birth as
the daughter of Panchala, and accidentally became afterwards a male; who,
O tiger among men, is conversant with the merits and demerits of both
sexes; that invincible prince of the Panchala who encountered the
Kalingas in battle, with what Sikhandin skilled in every weapon, will the
Pandavas fight against you. She whom a Yaksha for Bhishma's destruction
metamorphosed into a male, with that formidable bowman will the Pandavas
fight against you. With those mighty bowmen, all, brothers those five
Kekaya princes, with those heroes clad in mail will the Pandavas fight
against you. With that warrior of long arms: endued with great activity
in the use of weapons, possessed of intelligence and prowess incapable of
being baffled, with that Yuyudhana, the lion of the Vrishni race, will
you have to fight. He, who had been the refuge of the high-souled
Pandavas for a time, with that Virata, will ye have an encounter in
battle. The lord of Kasi, that mighty car-warrior who ruleth in Varanasi
hath become an ally of theirs; with him the Pandavas will fight against
you. The high-souled sons of Draupadi, tender in years but invincible in
battle, and unapproachable like snakes of virulent poison, with them,
will the Pandavas fight against you. He, that in energy is like unto
Krishna and in self-restraint unto Yudhishthira, with that Abhimanyu,
will the Pandavas fight against you. That war-like son of Sisupala,
Dhrishtaketu of great fame, who in energy is beyond comparison and who
when angry is incapable of being withstood in battle, with that king of
the Chedis who has joined the Pandavas at the head of an Akshauhini of
his own, will the sons of Pandu fight against you. He that is the refuge
of the Pandavas, even as Vasava is of the celestials, with that Vasudeva,
the Pandavas will fight against you. He also, O bull of Bharata race,
Sarabha the brother of the king of the Chedis, who again is united with
Karakarsa, with both these, the Pandavas will fight against you.
Sahadeva, the son of Jarasandha, and Jayatsena, both unrivalled heroes in
battle, are resolved upon fighting for the Pandavas. And Drupada too,
possessed of great might, and followed by a large force, and reckless of
his life, is resolved to fight for the Pandavas. Relying upon these and
other kings by hundreds, of both the eastern and northern countries, king
Yudhishthira the just, is prepared for battle.'"



SECTION LI

"Dhritarashtra said, 'All these named by thee are, indeed, endued with
great courage, but all of them together are equal to Bhima singly. My
fear, O child, from the wrathful Bhima is, indeed, very great, like that
of fat deer from an enraged tiger. I pass all my nights in sleeplessness,
breathing deep and hot sighs afraid of Vrikodara, O child, like an animal
of any other species afraid of the lion. Of mighty arms, and in energy
equal unto Sakra himself, I see not in this whole army even one that can
withstand him in battle. Exceedingly wrathful and determined in
animosity, that son of Kunti and Pandu smileth not even in jest, is mad
with rage, casteth his glances obliquely, and speaketh in a voice of
thunder. Of great impetuosity and great courage, of long arms and great
might, he will not, in battle, leave even one of my foolish sons alive.
Indeed, Vrikodara, that bull among the Kurus, whirling his mace in
battle, will, like a second Yama mace in hand slay all my sons who are
afflicted by a heavy calamity. Even now I see that terrible mace of his,
with eight sides made of steel, and adorned with gold, uplifted like a
Brahmana's curse. As a lion of mighty strength among a flock of deer,
Bhima will range among my troops. He only (amongst his brothers) always
displayed his strength cruelly towards my sons. Eating voraciously, and
endued with great impetuosity, from his very childhood he hath been
behaving inimically towards my children. My heart trembleth (to remember)
that even in their childhood, Duryodhana and other sons of mine, while
fighting with him (sportively) were always ground down by the
elephant-like Bhima. Alas, my sons have always been oppressed by his
might, and it is that Bhima of terrible prowess that hath been the cause
of this rupture. Even now I behold Bhima, mad with rage, fighting in the
very van, and devouring the whole of my host consisting of men,
elephants, and steeds. Equal unto Drona and Arjuna in weapons, his speed
equal unto the velocity of the wind, and in wrath like unto Maheswara
himself, who is there, O Sanjaya, that would slay that wrathful and
terrible hero in battle? I think it to be a great gain that my sons were
not even then slain by that slayer of enemies who is endued with such
energy. How can a human being withstand the impetuosity of that warrior
in battle who slew Yakshas and Rakshasas of terrible might before? O
Sanjaya, even in his childhood he was never completely under my control.
Injured by my wicked sons, how can that son of Pandu come under my
control now? Cruel and extremely wrathful, he would break but not bend.
Of oblique glances and contracted eye-brows, how can he be induced to
remain quiet? Endued with heroism, of incomparable might and fair
complexion, tall like a palmyra tree, and in height taller than Arjuna by
the span of the thumb, the second son of Pandu surpasseth the very steeds
in swiftness, and elephants in strength, speaketh in indistinct accents,
and possesseth eyes having the hue of honey. As regards form and might,
even such was he in his very boyhood, as I truly heard long before from
the lips of Vyasa! Terrible and possessed of cruel might, when angry he
will destroy in battle with his iron-mace cars and elephants and men and
horses. By acting against his wishes, that foremost of smiters who is
ever wrathful and furious, hath before been, O child, insulted by me.
Alas, how will my sons bear that mace of his which is straight, made of
steel, thick, of beautiful sides, adorned with gold, capable of slaying a
hundred, and producing a terrible sound when hurled at the foe? Alas, O
child, my foolish sons are desirous of crossing that inaccessible ocean
constituted by Bhima, which is really shoreless, without a raft on it,
immeasurable in depth, and full of currents impetuous as the course of
arrows. Fools in reality though boasting of their wisdom, alas, my
children do not listen to me even though I cry out. Beholding only the
honey they do not see the terrible fall that is before them. They that
will rush to battle with Death himself in that human shape, are certainly
doomed to destruction by the Supreme Ordainer, like animals within the
lion's view. Full four cubits in length, endued with six sides and great
might, and having also a deadly touch, when he will hurl his mace from'
the sting, how shall my sons, O child, bear its impetus? Whirling his
mace and breaking therewith the heads of (hostile) elephants, licking
with his tongue the corners of his mouth and drawing long breaths, when
he will rush with loud roars against mighty elephants, returning the
yells of those infuriated beasts that might rush against him, and when
entering the close array of cars he will slay, after taking proper aim,
the chief warriors before him, what mortal of my party will escape from
him looking like a blazing flame? Crushing my forces and cutting a
passage through them, that mighty armed hero, dancing with mace in hand,
will exhibit the scene, witnessed during the universal Dissolution at the
end of a Yuga. Like an infuriated elephant crushing trees adorned with
flowers, Vrikodara, in battle will, furiously penetrate the ranks of my
sons. Depriving my warriors of their cars, drivers, steeds, and
flag-staff, and afflicting all warriors fighting from cars and the backs
of elephants, that tiger among men will, O Sanjaya, like the impetuous
current of Ganga throwing down diverse trees standing on its banks, crush
in battle the troops of my sons. Without doubt, O Sanjaya, afflicted by
the fear of Bhimasena, my sons and their dependents and all the allied
kings will fly in different directions. It was this Bhima who, having
entered of old, with Vasudeva's aid, the innermost apartments of
Jarasandha, overthrew that king endued with great energy; that lord of
Magadha, the mighty Jarasandha, having fully brought under his subjection
the goddess Earth, oppressed her by his energy. That the Kauravas in
consequence of Bhishma's prowess, and the Andhakas and the Vrishnis in
consequence of their policy, could not be subjugated by him was due only
to their good fortune. What could be more wonderful than that the heroic
son of Pandu, of mighty arms and without any weapons, having approached
that king, slew him in a trice? Like a venomous snake, whose poison hath
accumulated for years, Bhima will, O Sanjaya, vomit in battle the poison
of his wrath upon my sons! Like the foremost of the celestials, the great
Indra, smiting the Danavas with his thunderbolt, Bhimasena will, mace in
hand, slay all my sons! Incapable of being withstood or resisted, of
fierce impetus and powers, and with eyes of a coppery hue, I behold even
now that Vrikodara failing upon my sons. Without mace or bow, without car
or coat of mail, fighting with his bare arms only, what man is there that
can stand before him? Bhishma, that regenerate Drona, and Kripa the son
of Saradwat,--these are as much acquainted as I myself with the energy of
the intelligent Bhima. Acquainted with the practice of those that are
noble, and desirous of death in battle, these bulls among men will take
their stand in the van of our army. Destiny is everywhere powerful,
especially in the case of a male person, for beholding the victory of the
Pandavas in battle, I do not yet restrain my sons. These mighty bowmen of
mine, desirous of treading in that ancient track leading up to heaven,
will lay down their lives in battle, taking care, however, of earthly
fame. O child, my sons are the same to these mighty bowmen as the
Pandavas are to them, for all of them are grandsons of Bhishma and
disciples of Drona and Kripa. O Sanjaya, the little acceptable services
that we have been able to do unto these three venerable ones, will
certainly be repaid by them owing to their own noble dispositions. It is
said that death in battle of a Kshatriya, who hath taken up arms and
desireth to observe Kshatriya practices is, indeed, both good and
meritorious. I weep, however, for all those that will fight against the
Pandavas. That very danger hath now come which was foreseen by Vidura at
the outset. It seems, O Sanjaya, that wisdom is incapable of dispelling
woe; on the other hand, it is overwhelming woe that dispelleth wisdom.
When the very sages, that are emancipated from all worldly concerns and
that behold, standing aloof, all the affairs of the universe, are
affected by prosperity and adversity, what wonder is there that I should
grieve, I who have my affections fixed on a thousand things such as sons,
kingdom, wives, grandsons, and relatives? What good can possibly be in
store for me on the accession of such a frightful danger? Reflecting on
every circumstance, I see the certain destruction of the Kurus. That
match at dice seems to be the cause of this great danger of the Kurus.
Alas, this sin was committed from temptation by foolish Duryodhana,
desirous of wealth; I believe all this to be the untoward effect of
ever-fleeting Time that bringeth on everything. Tied to the wheel of
Time, like its periphery, I am not capable of flying away from it. Tell
me, O Sanjaya, where shall I go? What shall I do, and, how shall I do it?
These foolish Kauravas will all be destroyed, their Time having come.
Helplessly I shall have to hear the wailing of women when my hundred sons
will all be slain. Oh, how may death come upon me? As a blazing fire in
the summer season., when urged by the wind, consumeth dry grass, so will
Bhima, mace in hand, and united with Arjuna, slay all on my side!'"



SECTION LII

"Dhritarashtra said, 'He whom we have never heard to speak a falsehood,
he who hath Dhananjaya to fight for him, may have the sovereignty of even
the three worlds. Reflecting from day to day I do not find the warrior
who may, on his car, advance in battle against the wielder of Gandiva.
When that wielder of Gandiva will shoot winged arrows and Nalikas and
shafts capable of piercing the breast of warriors, there is no rival of
his in battle. If those bulls among men, those heroes,--Drona and
Karna,--those foremost of mighty men, versed in weapons and invincible in
battle, withstand him, the result may be very doubtful, but I am sure
that the victory will not be mine. Karna is both compassionate and
heedless, and preceptor is aged and hath affection for this pupil.
Partha, however, is able and mighty, of firm grasp (of the bow). Terrible
will be the encounter between them, without resulting in any one's
defeat. Conversant with weapons and endued with heroism, all of them have
earned great fame. They may relinquish the very sovereignty of the gods,
but not the chance of winning victory. There would be peace, without
doubt, upon the fall of either of these two (Drona and Karna) or of
Falguna, There is none, however, who can either slay or vanquish Arjuna.
Alas, how may his wrath that hath been excited against my foolish sons be
pacified. Others there are acquainted with the use of weapons, that
conqueror are conquered; but it is heard that Falguna always conquereth.
Three and thirty years have passed away since the time, when Arjuna,
having invited Agni, gratified him at Khandava, vanquishing all the
celestials. We have never heard of his defeat anywhere, O child. Like the
case of Indra, victory is always Arjuna's, who hath for his charioteer in
battle Hrishikesa, endued with the same character and position. We hear
that the two Krishnas on the same car and the stringed Gandiva,--these
three forces,--have been united together. As regards ourselves, we have
not a bow of that kind, or a warrior like Arjuna, or a charioteer like
Krishna. The foolish followers of Duryodhana are not aware of this. O
Sanjaya, the blazing thunderbolt falling on the head leaveth something
undestroyed, but the arrows, O child, shot by Kiritin leave nothing
undestroyed. Even now I behold Dhanajaya shooting his arrows and
committing a havoc around, picking off heads from bodies with his arrowy
showers! Even now I behold the arrowy conflagration, blazing all around,
issuing from the Gandiva, consuming in battle the ranks of my sons. Even
now it seemeth to me that, struck with panic at the rattle of
Savyasachin's car, my vast army consisting of diverse forces is running
away in all directions. As a tremendous conflagration, wandering in all
directions, of swelling flames and urged by the wind, consumeth dry
leaves and grass, so will the great fame of Arjuna's weapons consume all
my troops. Kiritin, appearing as a foe in battle, will vomit innumerable
arrows and become irresistible like all destroying Death urged forward by
the Supreme Ordainer. When I shall constantly hear of evil omens of
diverse kinds happening in the homes of the Kurus. and around them and on
the field of battle, then will destruction, without doubt, overtake the
Bharats.'"



SECTION LIII

"Dhritarashtra said, 'Endued with great prowess and eager for victory,
even as the sons themselves of Pandu are, so are their followers, who are
all resolved to sacrifice their lives and determined to win victory. Even
thou, O son, hast told me of my mighty enemies, viz., the kings of the
Panchalas, the Kekayas, the Matsyas, and the Magadhas. He, again, who at
his will can bring under his subjection all the three worlds with Indra
at their head, even that Creator of the universe, the mighty Krishna is
bent on giving victory upon the Pandavas. As regards Satyaki, he acquired
in no time the whole science of arms from Arjuna. That scion of Sini's
race will stand on the battle-field, shooting his shafts like husbandmen
sowing seeds. The prince of Panchala, Dhristadyumna, that mighty
car-warrior of merciless deeds, acquainted with all superior weapons,
will fight with my host. Great is my fear, O child from the wrath of
Yudhishthira, from the prowess of Arjuna, and from the Twins and
Bhimasena. When those lords of men will, in the midst of my army, spread
their superhuman net of arrows, I fear my troops will not come out of it.
It is for this, O Sanjaya, that I weep. That son of Pandu, Yudhishthira,
is handsome, endued with great energy, highly blessed, possessed of
Brahma force, intelligent, of great wisdom, and virtuous soul. Having
allies and counsellors, united with persons ready for battle, and
possessing brothers and father-in-law who are all heroes and mighty
car-warriors, that tiger among men, the son of Pandu, is also endued with
patience, capable of keeping his counsels, compassionate, modest, of
powers incapable of being baffled, possessed of great learning, with soul
under proper control, ever waiting upon the aged, and subdued senses;
possessed thus of every accomplishment, he is like unto a blazing fire.
What fool, doomed to destruction and deprived of sense, will jump,
moth-like, into that blazing and irresistible Pandava fire! Alas, I have
behaved deceitfully towards him. The king, like unto a fire of long
flames, will destroy all my foolish sons in battle without leaving any
alive. I, therefore, think that it is not proper to fight with them. Ye
Kauravas, be ye of the same mind. Without doubt, the whole race of Kuru
will be destroyed, in case of hostilities being waged. This appears to me
very clearly, and if we act accordingly, my mind may have peace. If war
with them doth not seem beneficial to you, then we will strive to bring
about peace. Yudhishthira will never be indifferent when he sees us
distressed, for he censures me only as the cause of this unjust war.'"



SECTION LIV

"Sanjaya said, It is even so, O great king, as thou, O Bharata, sayest.
On the event of battle, the destruction of the Kshatriyas by means of
Gandiva is certain. This, however, I do not understand, how when thou art
always wise and especially acquainted with the prowess of Savyasachin,
thou followest yet the counsels of thy sons. Having O bull of the Bharata
race, injured the sons of Pritha from the very beginning, having in fact,
committed sins repeatedly, this is not, O great king, the time (to
grieve). He that occupies the position of a father and a friend, if he is
always watchful and of good heart, should seek the welfare (of his
children); but he that injures, cannot be called a father. Hearing of the
defeat of the Pandavas at dice, thou hadst, O king, laughed like a child,
saying, 'This is won, this is acquired!' When the harshest speeches were
addressed to the sons of Pritha, thou didst not then interfere, pleased
at the prospect of thy sons winning the whole kingdom. Thou couldst not
however, then see before thee inevitable fall. The country of the Kurus,
including the region called Jangala is, O king, thy paternal kingdom.
Thou hast, however, obtained the whole earth by those heroes. Won by the
strength of their arms, the sons of Pritha made over thee this extensive
empire. Thou thinkest, however, O best of kings, that all this was
acquired by thee. When thy sons, seized by the king of the Gandharvas,
were about to sink in a shoreless sea without a raft to save them, it was
Partha, O king, that brought them back. Thou hadst, like a child,
repeatedly laughed, O monarch, at the Pandavas when they were defeated at
dice and were going into exile. When Arjuna poureth a shower of keen
arrows, the very oceans dry up, let alone beings of flesh and blood.
Falguna is the foremost of all shooters; Gandiva is the foremost of all
bows; Kesava is the foremost of all beings; the Sudarsana is the foremost
of all weapons; and of cars, that furnished with the banner bearing the
blazing Ape on it is the foremost. That car of his, bearing all these and
drawn by white steeds, will, O king, consume us all in battle like the
upraised wheel of Time. O bull of the Bharata race, his is even now the
whole earth and he is the foremost of all kings, who hath Bhima and
Arjuna to fight for him. Beholding the host sinking in despair when
smitten by Bhima, the Kauravas headed by Duryodhana will all meet
destruction. Struck with the fear of Bhima and Arjuna, the sons, O king,
and the kings following them, will not, O lord, be able to win victory.
The Matsyas, the Panchalas, the Salways and the Surasenas, all decline to
pay thee homage now and all disregard thee. Acquainted with the energy of
that wise king, all of them, however, have joined that son of Pritha, and
for their devotion to him they are always opposed to thy sons. He that,
by his evil deeds, afflicted the sons of Pandu, who are all wedded to
virtue and undeserving of destruction, he that hateth them even
now,--that sinful man, O monarch, who is none else than thy son,--should,
with all his adherents, be checked by all means. It behoveth thee not to
bewail in this strain. Even this was said by myself as well as by the
wise Vidura at the time of the gambling match at dice. These thy
lamentations in connection with the Pandavas, as if thou wert a helpless
person, are, O king, all useless.'"



SECTION LV

"Duryodhana said, 'Fear not, O king. Nor shouldest thou grieve for us. O
monarch, O lord, we are quite able to vanquish the foe in battle. When
the Parthas had been exiled to the woods, there came unto them the slayer
of Madhu with a vast army in battle array and capable of crushing hostile
kingdoms; and there also came unto them the Kekayas, and Dhrishtaketu,
and Dhrishtadyumna of Pritha's race and numerous other kings in their
train; and all those great car-warriors were assembled in a place not far
from Indraprastha; and having assembled together they censured thee and
all the Kurus. And O Bharata, all those warriors with Krishna at their
head paid their homage unto Yudhishthira clad in deerskin and seated in
their midst. And all those kings then suggested to Yudhishthira that he
should take back the kingdom. And all of them desired to slay thee with
all the followers. And hearing of all this, O bull of the Bharata race, I
addressed Bhishma and Drona and Kripa, struck with fear, O king, at the
prospect of the ruin that threatened our kindred. And I said unto them,
'I think the Pandavas will not abide by the agreement made by them;
Vasudeva desireth our utter extinction. I think also that with the
exception of Vidura all of you will be slain, although the chief of the
Kurus, Dhritarashtra, conversant with morality, will not be included in
the slaughter, O sire, effecting our complete destruction, Janardana
wisheth to bestow upon Yudhishthira the entire kingdom of the Kurus. What
should be done? Shall we surrender, or fly, or shall we fight the foe
giving up every hope of life? If, indeed, we stand up against them, our
defeat is certain, for all the kings of the earth are under
Yudhishthira's command. The people of the realm are all annoyed with us,
and all our friends also are angry with us. All the kings of the earth
are speaking ill of us, and especially all our friends and relatives.
There can be no fault in our surrender, for from time immemorial, the
weaker party is known to conclude peace. I grieve, however, for that lord
of men, my, blind father, who may, on my account, be overtaken by woe and
misery that is endless.  [It is known to thee, O king, even before this,
that thy other sons were all opposed to the foe for pleasing me only].
Those mighty car-warriors, the sons of Pandu, will, indeed, avenge their
wrongs by destroying the whole race of king Dhritarashtra with all his
counsellors.--(It was thus that I addressed them, and) seeing me
afflicted by great anxiety and my senses tortured, Drona and Bhishma and
Kripa and Drona's son then addressed me, saying, 'Fear not, O represser
of foes, for if the foe wage hostilities with us, they will not be able
to vanquish us when we take the field. Every one of us is singly capable
of vanquishing all the kings of the earth. Let them come. With keen-edged
arrows we will curb their pride. Inflamed with anger upon the death of
his father, this Bhishma (amongst us) in days of old had conquered all
the kings of the earth, on a single car. O Bharata, his wrath excited,
that best of the Kurus smote numberless ones amongst them, whereupon from
fear, they are surrendered to this Devavrata seeking his protection. That
Bhishma, united with us, is still capable of vanquishing the foe in
battle. Let thy fears, therefore, O bull of the Bharata race, be all
dispelled.'

"Duryodhana continued, 'Even this was the resolve then formed by these
heroes of immeasurable energy. The whole earth was formerly under the
foe's command. Now, however, they are incapable of vanquishing us in
battle, for our enemies, the sons of Pandu, are now without allies and
destitute of energy. O bull of the Bharata race, the sovereignty of the
earth now resteth in me, and the kings also, assembled by me, are of the
same mind with me in weal or woe. Know thou, O best of the Kuru race,
that all these kings, O slayer of foes, can, for my sake, enter into the
fire or the sea. They are all laughing at thee, beholding thee filled
with grief and including in these lamentations like one out of his wits,
and affrighted at the praises of the foe. Every one amongst these kings
is able to withstand the Pandavas. Indeed, sire, every one regardeth
himself; let thy fears, therefore, be dispelled. Even Vasava himself is
not capable of vanquishing my vast host. The Self-create Brahma himself,
if desirous of slaying it, cannot annihilate it. Having given up all
hopes of a city, Yudhishthira craveth only five villages, affrighted, O
lord, at the army I have assembled and at my power. The belief thou
entertainest in the prowess of Vrikodara, the son of Kunti, is unfounded.
O Bharata, thou knowest not the extent of my prowess. There is none on
earth equal to me in an encounter with the mace. None have ever surpassed
me in such an encounter, nor will any surpass me. With devoted
application and undergoing many privations, I have lived in my
preceptor's abode. I have completed my knowledge and exercises there. It
is for this that I have no fear either of Bhima or of others. When I
humbly waited upon Sankarshana (my preceptor), blessed be thou, it was
his firm conviction that Duryodhana hath no equal in the mace. In battle
I am Sankarshana's equal, and in might there is none superior to me on
earth. Bhima will never be able to bear the blow of my mace in battle. A
single blow, O king, that I may wrathfully deal unto Bhima will
certainly, O hero, carry him without delay to the abode of Yama. O king,
I wish to see Vrikodara mace in hand. This hath been my long-cherished
desire. Struck in battle with my mace, Vrikodara, the son of Pritha, will
fall dead on the ground, his limbs shattered. Smitten with a blow of my
mace, the mountains of Himavat may split into a hundred thousands
fragments. Vrikodra himself knoweth this truth, as also Vasudeva and
Arjuna, that there is no one equal to Duryodhana in the use of mace. Let
thy fears, therefore, caused by Vrikodara. be dispelled, for I will
certainly slay him in fierce conflict. Do not, O king, give way to
melancholy. And after I have slain him, numerous car-warriors of equal or
superior energy, will, O bull among the Bharatas, speedily throw Arjuna
down. Bhishma, Drona Kripa and Drona's son, Karna and, Bhurisravas,
Salya, the king of Pragjyotish, and Jayadratha, the king of the
Sindhus,--every one of these, O Bharata, is singly capable of slaying the
Pandavas. When united together, they will, within a moment, send Arjuna
to the abode of Yama. There, indeed, is no reason why the united army of
all the kings will be incapable of vanquishing Dhananjaya singly. A
hundred times shrouded by immeasurable arrows shot by Bhishma and Drona
and Drona's son and Kripa, and deprived of strength, Partha will have to
go unto Yama's abode. Our grandsire born of Ganga is, O Bharata, superior
to Santanu himself. Like unto a regenerate saint, and incapable of being
withstood by the very celestials, he took his birth amongst men. There is
no slayer of Bhishma, O king, on earth, for his father, being gratified,
gave him the boon,--Thou shalt not die except when it is thy own wish.
And Drona took his birth in a water-pot from the regenerate saint
Bharadwaja. And from Drona hath taken birth his son, having a knowledge
of the highest weapons. And this the foremost of preceptors. Kripa also,
hath taken his birth from the great Rishi Gautama. Born in a clump of
heath this illustrious one, I think, is incapable of being slain. Then
again, O king, the father, mother and maternal uncle of
Aswatthaman,--these three,--are not born of woman's womb. I have that
hero also on my side. All these mighty car-warriors, O king, are like
unto celestials, and can, O bull of the Bharata race, inflict pain on
Sakra himself in battle. Arjuna is incapable of even looking at any one
of these singly. When united together, these tigers among men will
certainly slay Dhananjaya. Karna also, I suppose, is equal unto Bhishma
and Drona and Kripa. O Bharata, Rama himself had told him,--Thou art
equal unto me. Karna had two ear-rings born with him, of great brilliance
and beauty; for Sachi's gratification Indra begged them of that repressor
of foes, in exchange, O king, of an infallible and terrible shaft. How
would Dhananjaya, therefore, escape with life from Karna who is protected
by that arrow? My success, therefore, O king, is as certain as a fruit
held fast in my own grasp. The utter defeat also of my foes is already
bruited about on earth. This Bhishma, O Bharata, killeth every day ten
thousand soldiers. Equal unto him are these bowmen, Drona, Drona's son
and Kripa. Then, O repressor of foes, the ranks of the Samsaptaka
warriors have made this resolution,--Either we will slay Arjuna or that
Ape-bannered warrior will slay us. There are other kings also, who firm
in their resolve of slaying Savyasachin, regard him as unequal to
themselves. Why dost thou then apprehend danger from the Pandavas? When
Bhimasena will be slain, O Bharata, who else (amongst them) will fight?
Tell me this, O repressor of foes, if thou knowest any amongst the foes.
The five brothers, with Dhrishtadyumna and Satyaki,--these seven warriors
of the enemy, O king, are regarded as their chief strength. Those,
however, amongst us, that are our chief warriors, are Bhishma, Drona,
Kripa, Drona's son, Karna, Somadatta, Vahlika, and Salya, the king of
Pragjyotisha, the two kings (Vindha and Anuvinda) of Avanti, and
Jayadratha; and then, O king, thy sons Dussasana, Durmukha, Dussaha,
Srutayu; Chitrasena, Purumitra, Vivingsati, Sala, Bhurisravas, and
Vikarna. O king, I have assembled one and ten Akshauhinis. The army of
the enemy is less than mine, amounting only to seven Akshauhinis. How
then can I be defeated? Vrihaspati hath said that an army which is less
by a third ought to be encountered. My army, O king, exceedeth that of
the foe by a third. Besides, O Bharata, I know that the enemy hath many
defects, while mine, O lord, are endued with many good virtues. Knowing
all this, O Bharata, as also the superiority of my force and the
inferiority of the Pandavas, it behoveth thee not to lose thy senses.

'Having said this, O Bharata, that conqueror of hostile chiefs,
Duryodhana, asked Sanjaya again, anxious to known more about the doings
of the Pandavas.'"



SECTION LVI

"Duryodhana said, 'Having obtained, O Sanjaya, an army numbering seven
Akshauhinis, what is Yudhishthira, the son of Kunti, with the other kings
in his company, doing in view of the war?'

"Sanjaya said, 'Yudhishthira, O king, is very cheerful in view of the
battle. And so also are Bhimasena and Arjuna. The twins also are
perfectly fearless. Desirous of making an experiment of the mantras
(obtained by him). Vibhatsu, the son of Kunti, yoked his celestial car
illuminating all the directions. Accoutred in mail, he looked like a mass
of clouds charged with lightning. After reflecting for a while, he
cheerfully addressed me, saying,--Behold, O Sanjaya, these preliminary
signs. We will certainly conquer.' Indeed, what Vibhatsu said unto me
appeared to me to be true.'

"Duryodhana said, 'Thou rejoicest to applaud those sons of Pritha
defeated at dice. Tell us now what sort of steeds are yoked unto Arjuna's
car and what sort of banners are set up on it?'

"Sanjaya said, 'O great king, the celestial artificer called Tashtri or
Bhaumana, aided by Sakra and Dhatri, created forms of diverse kinds and
great beauty for Arjuna's car. And displaying divine illusion they placed
on his flagstaff those celestial forms, large and small, of great value.
And at Bhimasena's request, Hanumat, the son of the Wind-god, will also
place his own image on it. And Bhaumana has, in its creation, had
recourse to such illusion that that banner covers, both perpendicularly
and laterally, an area of one yojana, and even if trees stand in its way,
its course cannot be impeded. Indeed, even as Sakra's bow of diverse
colours is exhibited in the firmament, and nobody knows of what it is
made, so hath that banner been contrived by Bhaumana, for its form is
varied and ever varying. And as column of smoke mixed with fire riseth
up, covering the sky and displaying many bright hues and elegant shapes,
so doth that banner contrived by Bhaumana rear its head. Indeed, it hath
no weight, nor is it capable of being obstructed. And unto that car are a
century of excellent celestial steeds of white hue and endued with the
speed of the mind, all presented by Chitrasena (the king of the
Gandharvas). And neither on earth, O king, nor in the sky, nor in heaven,
their course can be impeded. And formerly a boon hath been granted to the
effect that their number would always remain full how often so ever they
might be slain. And unto Yudhishthira's car are yoked large steeds of
equal energy and white in colour like ivory. And unto Bhimasena's car are
yoked courses endued with the speed of the wind and the splendour of the
seven Rishis. And steeds of sable bodies and backs variegated like the
wings of the Tittri bird, all presented by his gratified brother Falguna,
and superior to those of the heroic Falguna himself, cheerfully carry
Sahadeva. And Nakula of Ajamida's race, the son of Madri, is borne, like
Indra the slayer of Vritra, by excellent steeds, presented by the great
Indra himself, all mighty as the wind and endued with great speed. And
excellent steed of large size, equal unto those of the Pandavas
themselves in years and strength, endued with great swiftness and of
handsome make, and all presented by the celestials, carry those youthful
princes, the sons of Subhadra and Draupadi.'"



SECTION LVII

"Dhritarashtra said, 'Whom hast thou, O Sanjaya, seen to have, from
affection, arrived there, and who will, on behalf of the Pandavas, fight
my son's forces?'

"Sanjaya said, 'I have seen Krishna, the foremost of the Andhakas and the
Vrishnis, arrived there, and Chekitana, as also Satyaki, otherwise called
Yuyudhana. And those two mighty car-warriors, proud of their strength and
famed over all the world, have joined the Pandavas, each with a separate
Akshauhini of troops. And Drupada, the king of the Panchalas, surrounded
by his ten heroic sons--Satyajit and others--headed by Dhrishtadyumna,
and well-protected by Sikhandin, and having furnished his soldiers with
every necessary thing, hath come there with a full Akshauhini, desirous
of honouring Yudhishthira. And that lord of earth, Virata, with his two
sons Sankha and Uttara, as also with those heroes Suryadatta and
others--headed by Madiraksha and surrounded by one Akshauhini of troops,
hath thus accompanied by brothers and sons, joined the son of Pritha. And
the son of Jarasandha, the king of Magadha, and Dhrishtaketu, the king of
the Chedis, have separately come there, each accompanied by an Akshauhini
of troops. And the five brothers of Kekaya, all having purple flags, have
joined the Pandavas, surrounded by an Akshauhini of troops. Then
numbering to this extent, have I seen assembled there, and these, on
behalf of the Pandavas, will encounter the Dhartarashtra host. That great
car-warrior, Dhrishtadyumna, who is acquainted with human, celestial,
Gandharva and Asura arrays of battle, leadeth that host. O king, Bhishma,
the son of Santanu, has been assigned to Sikhandin as his share; and
Virata with all his Matsya warriors will support Sikhandin. The mighty
king of the Madras hath been assigned to the eldest son of Pandu as his
share, though some are of opinion that those two are not well-matched.
Duryodhana with his sons and his ninety-nine brothers, as also the rulers
of the east and the south, have been assigned to Bhimasena as his share.
Karna, the son of Vikartana, and Jayadratha the king of the Sindhus, have
been assigned to Arjuna as his share. And those heroes also on the earth
who are incapable of being withstood and who are proud of their might,
have been accepted by Arjuna as his share. And those mighty bowmen, the
five royal brothers of Kekaya, will put forth their strength in battle,
accepting the Kekaya warriors (on Dhritarashtra's side) as antagonists.
And in their share are included the Malavas also, and the Salwakas, as
also, the two famous warriors of the Trigarta host who have sworn to
conquer or die. And all the sons of Duryodhana and Dussasana, as also
king Vrihadvala, have been assigned to Subhadra's son as his share. And
those great bowmen, the sons of Draupadi, having cars furnished with
gold-embroidered banners, all headed by Dhrishtadyumna, will, O Bharata,
advance against Drona. And Chekitana on his car desireth to encounter
Somadatta in single combat with him, while Satyaki is anxious to battle
against the Bhoja chief, Kritavarman. And the heroic son of Madri,
Sahadeva, who setteth up terrible roars in battle, hath intended to take
as his share thy brother-in-law, the son of Suvala. And Nakula also, the
son of Madravati, hath intended to take as his share the deceitful Uluka
and the tribes of the Saraswatas. As for all the other kings of the
earth, O Monarch, who will go to battle, the sons of Pandu have, by
naming them, distributed them in their own respective shares. Thus hath
the Pandava host been distributed into divisions. Do thou now, without
delay, with thy sons, act as thou thinkest best.'

"Dhritarashtra said, 'Alas, all my foolish sons, addicted to deceitful
dice, are already dead when it is the mighty Bhima with whom they desire
to encounter in the field of battle. All the kings of the earth too,
consecrated by Death himself for sacrifice, will rush to the Gandiva,
like so many moths into fire. Methinks my host is already put to flight
by those illustrious warriors formerly injured by me. Who, indeed, shall
follow to battle my warriors, whose ranks will be broken by the sons of
Pandu in the encounter? All of them are mighty car-warriors, possessed of
great bravery, of famous achievements, endued with great prowess, equal
unto the fiery sun in energy, and all victorious in battle. Those that
have Yudhishthira for their leader, the slayer of Madhu for their
protector, the heroic Savyasachin and Vrikodara for their warriors, and
Nakula, and Sahadeva, and Dhrishtadyumna, the son of Prishata, and
Satyaki, and Drupada, and Dhrishtaketu with his son, and Uttamaujas, and
the unconquerable Yudhamanyu of the Panchalas, and Sikhandin, and
Kshatradeva, and Uttara, the son of Virata, and Kasayas, the Chedis, the
Matsyas, the Srinjayas, Vabhru the son of Virata, the Panchalas, and the
Prabhadrakas, for fighting for them, those, indeed, from whom Indra
himself cannot, if they are unwilling, snatch this earth,--those heroes,
cool and steady, in fight, who can split the very mountains--alas, it is
with them that are endued with every virtue and possessed of superhuman
prowess that this wicked son of mine, O Sanjaya, desireth to fight,
disregarding me even though I am crying myself hoarse!'

"Duryodhana said, 'Both the Pandavas and ourselves are of the same race;
both they and we tread upon the same earth, why dost thou think that
victory will declare itself for only the Pandavas? Bhishma, Drona, Kripa,
the unconquerable Karna, Jayadratha, Somadatta, and Aswatthaman-all
mighty bowmen and endued with great energy,--are incapable of being
vanquished by Indra himself united with the celestials. What sayst thou
then, O father of the Pandavas? Ali these noble and heroic kings of the
earth, bearing weapons, O father, are quite capable, for my sake, of
withstanding the Pandavas, while the latter are not capable of even
gazing at my troops. I am powerful enough to encounter in battle the
Pandavas with their sons. O Bharata, all those rulers of the earth, who
are anxious for my welfare, will certainly seize all the Pandavas like a
herd of young deer by means of net. I tell thee, in consequence of our
crowds of cars and snares of arrows, the Panchalas and the Pandavas will
all be routed.'

"Dhritarashtra said, 'O Sanjaya, this my son speaketh like a mad man, for
he is incapable of vanquishing in battle Yudhishthira the just. This
Bhishma truly knoweth the might of the famous, powerful, virtuous, and
high-souled Pandavas and their sons, for he doth not wish a battle with
those illustrious ones. But tell me again O Sanjaya, of their movements.
Tell me, who are inciting those illustrious and mighty bowmen endued with
great activity, like priests enkindling (Homa) fires with libations of
clarified butter?'

"Sanjaya said, 'O Bharata, Dhrishtadyumna is always urging the Pandavas
to war, saying, 'Fight ye, best among the Bharatas. Do not entertain the
least fear. All those rulers of the earth, who, courted by
Dhritarashtra's son, will become in that fierce encounter target of
showers of weapons,--indeed, I alone will encounter all those angry kings
assembled together with their relatives, like a whale seizing little
fishes from the water. Bhishma and Drona and Kripa and Karna and Drona's
son and Salya and Suyodhana,--them all I withstand, like the bank
resisting the swelling sea.' Unto him saying thus, the virtuous king
Yudhishthira said, 'The Panchalas and the Pandavas wholly depend upon thy
prowess and steadiness. Rescue us safely from the war. I know, O
mighty-armed one, that thou art firm in the duties of the Kshatriya
order. Thou art, indeed, quite competent to smite alone the Kauravas.
When the latter, eager for fight, will stand before us, what thou, O
repressor of foes, wilt arrange, will certainly be for our good. Even
this is the opinion of those acquainted with the scriptures, that the
hero, who, displaying his prowess, relieth those that after the rout run
away from the battle-field, seeking for protection, is to be bought with
a thousand. Thou, O bull among men, art brave, mighty, and powerful.
Without doubt, thou art that deliverer of those that are over-powered
with fear on the field of battle.' And when the righteous Yudhishthira
the son of Kunti said this, Dhrishtadyumna fearlessly addressed me in
these words, 'Go thou, O Suta, without delay, and say unto all those that
have come to fight for Duryodhana, say unto the Kurus of the Pratipa
dynasty with the Vahlikas, the son of Saradwata and Karna and Drona, and
Drona's son, and Jayadratha, and Dussasana, and Vikarna and king
Duryodhana, and Bhishma,--Do not suffer yourselves to be slain by Arjuna,
who is protected by the celestials. Before that happens, let some good
man approach Yudhishthira and entreat that son of Pandu, that best of
men, to accept the kingdom (surrendered by them) without delay. There is
no warrior on the earth like unto Savyasachin, son of Pandu, of prowess
incapable of being baffled. The celestial car of the holder of Gandiva is
protected by the very gods. He is incapable of being vanquished by human
beings. Do not, therefore, bend your mind to war!'"



SECTION LVIII

"Dhritarashtra said, Yudhishthira the son of Pandu is endued with
Kshatriya energy and leadeth the Brahmacharya mode of life from his very
youth. Alas, with him these foolish sons of mine desire to fight,
disregarding me that am thus bewailing. I ask thee, O Duryodhana, O
foremost of the Bharata race, desist from hostility. O chastiser of foes,
under any circumstances, war is never applauded. Half the earth is quite
enough for the maintenance of thyself and all thy followers. Give back
unto the sons of Pandu, O chastiser of foes, their proper share. All the
Kauravas deem just this to be consistent with justice, that thou shouldst
make peace with the high-souled sons of Pandu. Reflect thus, O son, and
thou wilt find that this thy army is for thy own death. Thou
understandest not this from thy own folly. I myself do not desire war,
nor Vahlika, nor Bhishma, nor Drona, nor Aswatthaman, nor Sanjaya, nor
Somadatta, nor Salya, nor Kripa, nor Satyavrata, nor Purumitra, nor
Bhurisravas,--in fact, none of these desireth war. Indeed, those warriors
upon whom the Kauravas, when afflicted by the foe, will have to rely, do
not approve of the war. O child, let that be acceptable to thee. Alas,
thou dost not seek it of thy own will, but it is Karna and the
evil-minded Dussasana and Sakuni, the son of Suvala, that are leading
thee to it.'

"Duryodhana said, 'I challenge the Pandavas to battle, without depending
upon thyself, Drona, or Aswatthaman, or Sanjaya, or Vikarna, or Kamvoja,
or Kripa, or Vahlika, or Satyavrata, or Purumitra, or Bhurisravas, or
others of thy party. But, O bull among men, only myself and Karna, O
sire, are prepared to celebrate the sacrifice of battle with all the
necessary rites, making Yudhishthira the victim. In that sacrifice, my
car will be the altar; my sword will be the smaller ladle, my mace, the
large one, for pouring libations; my coat of mail will be assembly of
spectators; my four steeds will be the officiating priests; my arrows
will be the blades of Kusa grass; and fame will be the clarified butter.
O king, performing, in honour of Yama, such a sacrifice in battle, the
ingredients of which will all be furnished by ourselves, we will return
victoriously covered with glory, after having slain our foes. Three of
us, O sire, viz., myself and Karna and my brother Dussasana,--will slay
the Pandavas in battle. Either I, slaying the Pandavas, will sway this
Earth, or the sons of Pandu, having slain me, will enjoy this Earth. O
king, O thou of unfading glory, I would sacrifice my life, kingdom,
wealth, everything, but would not be able to live side by side with the
Pandavas. O venerable one, I will not surrender to the Pandavas even that
much of land which may be covered by the sharp point of a needle.'

"Dhritarashtra said, 'I now abandon Duryodhana for ever. 'A nevertheless
grieve for you all, ye kings, that will follow this fool who is about to
proceed to Yama's abode. Like tigers among a herd of deer, those foremost
of smiters-the sons of Pandu,--will smite down your principal leaders
assembled for battle. Methinks, the Bharata host, like a helpless woman,
will be afflicted and crushed and hurled to a distance by Yuyudhana of
long arms. Adding to the strength of Yudhishthira's army, which without
him was already sufficient, Sini's son will take up his stand on the
field of battle and scatter his arrows like seeds on a cultivated field.
And Bhimasena will take up his position in the very van of the
combatants, and all his soldiers will fearlessly stand in his rear, as
behind a rampart. Indeed, when thou, O Duryodhana, wilt behold elephants,
huge as hills, prostrated on the ground with their tusks disabled, their
temples crushed and bodies dyed with gore,--in fact, when thou wilt see
them lying on the field of battle like riven hills, then, afraid of a
clash with him, thou wilt remember these my words. Beholding thy host
consisting of cars, steeds, and elephants, consumed by Bhimasena, and
presenting the spectacle of a wide-spread conflagration's track, thou
wilt remember these my words. If ye do not make peace with the Pandavas,
overwhelming calamity will be yours. Slain by Bhimasena with his mace, ye
will rest in peace. Indeed, when thou wilt see the Kuru host levelled to
the ground by Bhima, like a large forest torn up by the roots, then wilt
thou remember these my words.'

"Vaisampayana continued, 'Having said this unto all those rulers of the
earth, the king addressing Sanjaya again, asked him as follows.'"



SECTION LIX

Dhritarashtra said, 'Tell me, O thou of great wisdom, what high-souled
Vasudeva and Dhananjaya said. I am anxious to hear from thee all about
this.'

"Sanjaya said, 'Listen, O king, as I tell thee the state in which I found
Krishna and Dhananjaya. I will also, O Bharata, tell thee what those
heroes said; O king, with looks bent down and hands joined together, and
with senses well restrained, I entered the inner apartments for
conferring with those gods among men. Neither Abhimanyu nor the Twins can
repair to that place where are the two Krishnas and Draupadi and lady
Satyabhama. There I beheld those chastisers of foes, exhilarated with
Bassia wine, their bodies adorned with garlands of flowers. Attired in
excellent robes and adorned with celestial ornaments, they sat on a
golden dais, decked with numerous gems, and covered over with carpets of
diverse texture and hue. And I beheld Kesava's feet resting upon Arjuna's
lap while those of the high-souled Arjuna rested upon the laps of Krishna
and Satyabhama. Partha then pointed out to me (for a seat) a foot-stool
made of gold. Touching it with my hand, I seated myself down on the
ground. And when he withdraw his feet from the foot-stool, I beheld
auspicious marks on both his soles. Those consisted of two longitudinal
lines running from heels to fore-toe, O sire, endued with black
complexions, of high statures, and erect like Sala trunks, beholding
those youthful heroes, both seated on the same seat, a great fear seized
me. They seemed to me to be Indra and Vishnu seated together, though
Duryodhana of dull sense knoweth it no consequence of his reliance on
Drona and Bhishma and on the loud vaunts of Karna. That very moment, I
was convinced that the wishes of Yudhishthira the just, who had those two
for obeying his orders, were certain to succeed. Being hospitably
entertained with food and drink, and honoured with other courtesies, I
conveyed to them thy message, placing my joined hands on my head. Then
Partha, removing Kesava's auspicious foot from his lap, with his hand
scarred by the flappings of the bow-string, urged him to speak. Sitting
up erect like Indra's banner, adorned with every ornament, and resembling
Indra himself in energy, Krishna then addressed me. And the words which
that best of speakers said were sweet, charming and mild, though awful
and alarming to the son of Dhritarashtra. Indeed, the words uttered by
Krishna, who alone is fit to speak, were of correct emphasis and accent,
and pregnant with meaning, though heart-rending in the end. And Vasudeva
said, 'O Sanjaya, say thou these words unto the wise Dhritarashtra and in
the hearing of that foremost of the Kurus, Bhishma, and also of Drona,
having first saluted at our request, O Suta, all the aged ones and hawing
enquired after the welfare of the younger ones, 'Do ye celebrate diverse
sacrifices, making presents unto the Brahmanas, and rejoice with your
sons and wives, for a great danger threatens ye? Do ye give away wealth
unto deserving persons, beget desirable sons, and do agreeable offices to
those that are dear to thee, for king Yudhishthira is eager for victory?'
While I was at a distance, Krishna with tears addressing me said, 'That
debt, accumulating with time, hath not yet been paid off by me. Ye have
provoked hostilities with that Savyasachin, who hath for his bow the
invincible Gandiva, of fiery energy, and who hath me for his helpmate.
Who, even if he were Purandara himself, would challenge Partha having me
for his help-mate, unless, of course, his span of life were full? He that
is capable of vanquishing Arjuna in battle is, indeed, able to uphold the
Earth with his two arms, to consume all created things in anger and hurl
the celestials from Heaven. Among the celestials, Asuras, and men, among
Yakshas, Gandharvas, and Nagas, I do not find the person that can
encounter Arjuna in battle. That wonderful story which is heard of an
encounter in the city of Virata between a single person on one side and
innumerable warriors on the other, is sufficient proof of this. That ye
all fled in all directions being routed in the city of Virata by that son
of Pandu singly, is sufficient proof of this. Might, prowess, energy,
speed, lightness of hand, indefatiguableness, and patience are not to be
found in any one else save Partha.' Thus spoke Hrishikesa cheering up
Partha by his words and roaring like rain-charged clouds in the
firmament. Having heard these words of Kesava, the diadem-decked Arjuna,
of white steeds, also spoke to the same effect.'"



SECTION LX

"Vaisampayana said, 'Having heard these words of Sanjaya, the monarch
endued with the eye of wisdom, took that speech into his consideration as
regards its merits and demerits. And having counted in detail the merits
and demerits as far as he could, and having exactly ascertained the
strength and weakness of both parties, the learned and intelligent king,
ever desirous of victory to his sons, then began to compare the powers of
both sides. And having at last ascertained that the Pandavas were endued
with strength and energy both human and divine, and that the Kurus were
much weaker Dhritarashtra said unto Duryodhana, 'This anxiety, O
Duryodhana, always filleth me. Indeed, it doth not leave me. Truly, it
seemeth that I behold it with my eye. This conviction is not a matter of
inference. All created beings show great affection for their offsprings,
and do, to the best of their power, what is agreeable and beneficial to
them. This is generally to be seen also in the case of benefactors. They
that are good always desire to return the good done to them and to do
what is highly agreeable to their benefactors. Remembering what was done
to him to Khandava, Agni will, no doubt, reader aid to Arjuna in this
terrible encounter between the Kurus and the Pandavas. And from parental
affection, Dharma. and other celestials duly invoked, will come together
to the aid of the Pandavas. I think that to save them from Bhishma and
Drona and Kripa, the celestials will be filled with wrath, resembling the
thunderbolt in its effects. Endued with energy and well-versed in the use
of weapons, those tigers among men, the sons of Pritha, when united with
the celestials, will be incapable of being even gazed upon by human
warriors, He who hath the irresistible, excellent and celestial Gandiva
for his bow, he who hath a couple of celestial quivers obtained from
Varuna,--large, full of shafts, and inexhaustible, he on whose banner,
that is unobstructed like smoke in its action, is stationed the
monkey-image of celestial origin, whose car is unequalled on the earth
girt by the four seas, and the rattle of which as heard by men is like
the roar of the clouds, and which like the rolling of the thunder
frightens the foe; he whom the whole world regards as superhuman in
energy; he whom all the kings of the earth know to be the vanquisher of
the very gods in battle; he that taketh up five hundred arrows at a time
and in the twinkling of the eye, shooteth them, unseen by other, to a
great distance; that son of Pritha and tiger among car-warriors and
chastiser of foes, whom Bhishma and Drona and Kripa and Drona's son and
Salya, the king of the Madras, and in fact, all impartial persons, regard
as incapable of being vanquished by even earthly kings of superhuman
prowess, when ready for fight who shooteth at one stretch full five
hundred arrows, and who is equal unto Kartavirya in strength of arms;
that great bowman, Arjuna, equal unto Indra or Upendra in prowess,--I
behold that great warrior committing a great havoc in this terrible
battle. O Bharata, reflecting day and night on this, I am unhappy and
sleepless, through anxiety for the welfare of the Kurus. A terrible
destruction is about to overtake the Kurus, if there is nothing but Peace
for ending this quarrel. I am for peace with the Parthas and not for war.
O child, I always deem the Pandavas mightier than the Kurus.'"



SECTION LXI

"Vaisampayana said, 'Hearing these words of his father, the passionate
son of Dhritarashtra inflamed with great wrath, again said these words,
of envy, of 'Thou thinkest the Parthas having the celestials for their
allies, are incapable of being vanquished. Let this thy fear, O best of
kings, be dispelled. The gods attained to their divinity for absence of
desire, covetousness, and of enmity, as also for their indifference to
all worldly affairs. Formerly, Dwaipayana-Vyasa and Narada of great
ascetic austerities, and Rama, the son of Jamadagni, told us this. The
gods never like human beings engage in work, O bull of the Bharata race,
from desire, or wrath, or covetousness, or envy. Indeed, if Agni, or
Vayu, or Dharma, or Indra, or the Aswins had ever engaged themselves in
works from worldly desire, then the sons of Pritha could never have
fallen into distress. Do not, therefore, by any means, indulge in such
anxiety, because the gods, O Bharata, always set their eyes on affairs
worthy of themselves. If, however, envy or lust become noticeable in the
gods in consequence of their yielding to desire, then, according to what
has been ordained by the gods themselves, such envy or Just can never
prevail. Charmed by me, Agni will be instantly extinguished, even if he
blazes up all around for consuming all creatures. The energy with which
the gods are endued is, indeed, great, but know, O Bharata, that mine is
greater than that of the gods. If the Earth herself cleaves in twain, or
mountain crests split, I can re-unite them, O king, by my incantations
before the eyes of all. If for the destruction of this universe of
animate and inanimate, mobile and immobile creatures, there happeneth a
terrific tempest or stony shower of loud roar, I can always, from
compassion for created beings, stop it before the eyes of all. When the
waters are solidified by me, even cars and infantry can move over them.
It is I who set agoing all the affairs of both gods and Asuras. Unto
whatever countries I go with my Akshauhinis on any mission, my steeds
move whithersoever I desire. Within my dominions there are no fearful
snakes, and protected by my incantations, creatures within my territories
are never injured by others that are frightful. The very clouds, O king,
pour, as regards those dwelling in my dominions, showers as much as they
desire and when they desire. All my subjects, again, are devoted to
religion and are never subject to calamities of season. The Aswins, Vayu,
Agni, Indra with the Maruts, and Dharma will not venture to protect my
foes. If these had been able to protect by their might my adversaries,
never would the sons of Pritha have fallen into such distress for three
and ten years. I tell thee truly that neither gods, nor Gandharvas nor
Asuras nor Rakshasas are capable of saving him who hath incurred my
displeasure; I have never before been baffled as regards the reward to
punishment that I intended to bestow or inflict on friend or foe. If
ever, O repressor of foes, I said this is to be,--that hath always been.
People, therefore, have always known me as a speaker of truth. All
persons can bear witness to my greatness, the fame of which hath spread
all around. I mention this, O king, for thy information and not from
pride. Never had I, O king, praised myself before, for to praise one's
own self is mean. Thou wilt hear of defeat of the Pandavas and the
Matsyas, the Panchalas and the Kekayas, of Satyaki and Vasudeva, at my
hands. Indeed, as rivers, on entering the ocean, are entirely lost in it,
so the Pandavas with all their followers, on approaching me, will all be
annihilated. My intelligence is superior, my energy is superior, my
prowess is superior, my knowledge is superior, my resources are superior
by far to those of the Pandavas. Whatever knowledge of weapons is in the
Grandsire, in Drona, and Kripa, and Salya, and Shalya, exist in me as
well.

'Having said these words, O Bharata, Duryodhana, that repressor of foes,
again asked Sanjaya, in order to ascertain the proceedings of
Yudhishthira bent upon war.'"



SECTION LXII

"Vaisampayana said, 'Without much minding Dhritarashtra, the son of
Vichitravirya who was about to ask of Partha, Karna said unto
Dhritarashtra's son these words, cheering up the spirit of the assembled
Kurus, 'Coming to know of the false pretence under which I obtained the
Brahma weapon of old from Rama, the latter told me,--When thy hour will
come thy memory will fail thee in respect of this weapon. Even for so
great an offence I was cursed so lightly by that great Rishi, my
preceptor. That great Rishi of fierce energy is capable of consuming even
the entire Earth with her seas. By attention and personal bravery, I
appeased his heart. I have that weapon with me still, and my period is
not yet run. I am, therefore, fully competent (to win victory) Let the
responsibility be mine. Having obtained the favour of that Rishi, I will
slay within the twinkling of an eye the Panchalas, the Karushas, the
Matsyas, and the sons of Pritha with their sons and grandsons, and bestow
on thee numerous regions won by my weapons. Let the Grandsire and Drona
and all the kings stay with thee. I will slay the sons of Pritha,
marching forth with the chief warriors of my army. Let that task be
mine.' Unto him speaking thus, Bhishma said, 'What sayest thou, O Karna?
Thy intellect is clouded at the approach of thy hour. Knowest thou not, O
Karna, that when the chief is slain, the sons of Dhritarashtra will all
be slain? Having heard of the feat achieved by Dhananjaya, with Krishna
only as his ally, at the burning of the Khandava forest, it behoveth thee
with thy friends and relatives to restrain thy mind. The shaft that the
illustrious and adorable chief of the celestials, the great Indra, gave
thee, thou wilt see, will be broken and reduced to ashes when struck by
Kesava with his discus. That other shaft of serpentine mouth that shineth
(in thy quiver) and is respectfully worshipped by thee with flowery
garlands, will, O Karna, when struck by the son of Pandu with his shafts,
perish with thee. O Karna, the slayer of Vana and Bhumi's son (Naraka),
Vasudeva himself, who hath, in the thickest of battle, slain foes equal
and even superior to thee, protecteth the diadem-decked Arjuna'.

"Karna said, 'Without doubt, the chief of the Vrishnis is even so.
Further, I admit, that that high-souled one is even more than that. Let,
however, the Grandsire listen to the effect of the bit of harsh speech
that he hath uttered. I lay down my weapons. The Grandsire will
henceforth behold me in court only and not in battle. After thou hast
become quiet, the rulers of the earth will behold my prowess in this
world.'

"Vaisampayana continued, 'Having said this, that great bowman (Karna),
leaving the court went to his own abode. Bhishma, however, O king,
addressing Duryodhana in the midst of the Kurus, and laughing aloud,
said, 'How truly doth the Suta's son keep his promise. Why having
repeatedly given his pledge, saying,--The kings of Avanti and Kalinga,
Jayadratha, and Chediddhaja and Valhika standing as spectators, I will
slay hostile warriors by thousands and tens of thousands,--how will he
discharge that obligation? Having distributed his divisions in
counter-array and scattering heads by thousands, behold the havoc
committed by Bhimasena. Indeed, that moment, when, representing himself
as a Brahmana unto the holy and blameless Rama, Vikartana's son obtained
that weapon, that vile wretch lost both his virtue and asceticism.' O
king of kings, when Bhishma said this after Karna had gone away giving up
his weapons, Duryodhana, that foolish son of Vichitravirya's son,
addressed Santanu's son in these words.'"



SECTION LXIII

"Duryodhana said, 'The son of Pritha are all as other men, and are, in
fact, of earthly birth as other men. Why then dost thou think that they
are sure to win victory? Both ourselves and they are equal in energy, in
prowess, in age, in intelligence, in knowledge of the scriptures, in
weapons, in the art of war, in lightness of hand, and in skill. All of us
are of the of same species, all being men by birth. How then, O
grandsire, dost thou know that victory will be theirs? I do not seek the
accomplishment of my aims by relying upon thee, or Drona, or Kripa or
Valhika, or upon the other kings. Myself, and Karna, the son of
Vikartana, and my brother Dussasana, will slay in battle the five sons of
Pandu by sharpened arrows. Then shall we, O king, gratify Brahmanas by
performing great sacrifices of diverse kinds, with abundant Dakshinas,
and by gifts of kine and horses and wealth. When my troops will drag by
the aid of their mighty arms the Pandavas in battle, like hunters
dragging a herd of deer by a net, or whirlpools drawing a crewless boat,
then the sons of Pandu, beholding us their foe, supported by crowds and
cars and elephants, will give up their pride, and not they alone but
Kesava also.' Hearing this, Vidura said, 'Venerable persons of infallible
knowledge say that in this world self-restraint is highly beneficial. In
the case of Brahmana especially, it is his duty. He whose self-restraint
followeth charity, asceticism, knowledge, and study of the Vedas, always
winneth success, forgiveness, and the fruit of his gifts. Self-restraint
enhanceth energy, and is an excellent and holy attribute. Freed from sin
and his energy increased by Self-restraint, one acquireth even Brahma
through it. People are always afraid of those that are without
self-restraint, as if the latter were very Rakshasas. And it is for
keeping these under check that the self-Existent created the Kshatriyas.
It hath been said that Self-restraint is an excellent vow for all the
four modes of life. I regard those attributes as its indications which
woe their origin to self-restraint, Those indications are forgiveness,
firmness of mind, abstention from injury, an equal regard for all things,
truthfulness of speech, simplicity, control over the senses, patience,
gentleness of speech, modesty, steadiness, liberality, mildness,
contentment, and faith, he that hath self-restraint casteth off Just,
avarice, pride, wrath, sleep, boastfulness, self-esteem, malice, and
sorrow. Purity and absence of crookedness and fraud, are the distinctive
marks of a man of self-restraint. He that is not covetous, that is
satisfied with a little, that regardeth not objects provoking lust, and
that is as grave as the ocean, is known as a man of self-restraint. He
that is well-behaved, of good disposition and contented soul, that
knoweth his own self is possessed of wisdom, winneth great regard here
and attaineth to a blissful state hereafter. Possessed of mature wisdom,
he that hath no fear of other creatures and whom other creatures fear
not, is said to be the foremost of men. Seeking the good of all, he is a
universal friend, and no one is made unhappy by him. Endued with gravity,
like that of the ocean and enjoying contentment in consequence of his
wisdom, such a man is always calm and cheerful. Regulating their conduct
according to the acts practised by the righteous olden times and before
their eyes, they that are self-restrained, being devoted to peace,
rejoice in this world. Or, abandoning Action, because contented in
consequence of Knowledge, such a person, with his senses under control
moveth quickly in this world, waiting for the inevitable hour and
absorption into Brahma. And as the track of feathery creatures in the sky
is incapable of being perceived, so the path of the sage enjoying
contentment in consequence of Knowledge is not visible. Abandoning, the
world he that betaketh himself, in pursuit of emancipation, to the
Sannyasa mode of life, hath bright and eternal regions assigned to him in
heaven.'"



SECTION LXIV

"Vidura said, 'We have heard, O sire, from old men, that once on a time a
fowler spread his net on the ground for catching feathery denizens of the
air. And in that net were ensnared at the same time two birds that lived
together. And taking the net up, the two winged creatures soared together
into the air. And seeing them soar into the sky, the fowler, without
giving way to despair, began to follow them in the direction they flew,
Just then, an ascetic living in a hermitage (close by), who had finished
his morning prayers, saw the fowler running in that manner hoping still
to secure the feathery creatures. And seeing that tenant of the earth
quickly pursuing those tenants of the air, the ascetic, O Kaurava,
addressed him in this Sloka,--O fowler, it appears very strange and
wonderful to me that thou, that art a treader of the earth, pursuest yet
a couple of creatures that are tenants of the air. The fowler said,
'These two, united together, are taking away my snare. There, however,
where they will quarrel they will come under my control.'

"Vidura continued, 'The two birds, doomed to death, soon after
quarrelled. And when the foolish pair quarrelled, they both fell on the
earth. And when, ensnared in the meshes of death, they began to contend
angrily against each other, the fowler approached unperceived and sized
them both. Even thus those kinsmen who fall out with one another for the
sake of wealth fall into the hands of the enemy like the birds I have
cited, in consequence of their quarrel. Eating together, talking
together,--these are the duties of kinsmen, and not contention under any
circumstances. Those kinsmen, that with loving hearts wait on the old,
become unconquerable like a forest guarded by lions. While those, O bull
of the Bharata race, that having won enormous riches nevertheless, behave
like mean-minded men, always contribute to the prosperity of their foes.
Kinsmen, O Dhritarashtra, O bull of the Bharata race, are like charred
brands, which blaze up when united but only smoke when disunited. I will
now tell thee something else that I saw on a mountain-breast. Having
listened to that also, do, O Kaurava, what is for thy best. Once on a
time we repaired to the northern mountain, accompanied by some hunters
and a number of Brahmanas, fond of discoursing on charms and medicinal
plants. That northern mountain, Gandhamadana, looked like a grove. As its
breast was overgrown on all sides with trees and diverse kinds of
luminous medicinal herbs, it was inhabited by Siddhas and Gandharvas. And
there we all saw a quantity of honey, of a bright yellow colour and of
the measure of a jar, placed on an inaccessible precipice of the
mountain. That honey, which was Kuvera's favourite drink, was guarded by
snakes of virulent poison. And it was such that a mortal, drinking of it
would win immortality, a sightless man obtain sight, and an old man would
become a youth. It was that those Brahmanas conversant with sorcery spoke
about that honey. And the hunters' seeing that honey, desired, O king, to
obtain it. And they all perished in that inaccessible mountain-cave
abounding with snakes. In the same way, this thy son desireth to enjoy
the whole earth without a rival. He beholdeth the honey, but seeth not,
from folly, the terrible fall. It is true, Duryodhana desireth an
encounter in battle with Savyasachin, but I do not see that energy or
prowess in him which may carry him safe through it. On a single car
Arjuna conquered the whole earth. At the head of their hosts Bhishma and
Drona and others were frightened by Arjuna and utterly routed at the city
of Virata. Remember what took place on that occasion. He forgiveth still,
looking up to thy face and waiting to know what thou wouldst do. Drupada,
and the king of Matsyas, and Dhananjaya, when angry, will, like flames of
fire urged by the wind, leave no remnant (of thy army). O Dhritarashtra,
take king Yudhishthira on thy lap since both parties can, under no
circumstances, have victory when thy will be engaged in battle.'"



SECTION LXV

"Dhritarashtra said, 'Consider, O Duryodhana, O dear son, what I tell
thee. Like an ignorant traveller thou thinkest, the wrong path to be the
right one, since thou art desirous of robbing the energy of the five sons
of Pandu, who are even as the five elements of the universe in their
subtle form upholding all mobile and immobile things. Without the certain
sacrifice of thy life thou art unable to vanquish Yudhishthira, the son
of Kunti, who is the foremost of all virtuous persons in this world.
Alas, like a tree defying the mighty tempest, thou chafest at Bhimasena
who hath not his peer (among men) in might and who is equal unto Yama
himself in battle. What man of sense would encounter in battle the
wielder of Gandiva, who is the foremost of all wielders of weapons, as
the Meru among mountains? What man is there whom Dhrishtadyumna, the
prince of Panchala, cannot overthrow, shooting his arrows among the foes,
like the chief of the celestials hurling his thunderbolt? That honoured
warrior among the Andhakas and the Vrishnis, the irresistible Satyaki,
ever engaged in the good of the Pandavas, will also slaughter thy host.
What man of sense, again, would encounter the lotus-eyed Krishna, who, as
regards the measure of his energy and power, surpasseth the three worlds?
As regards Krishna, his wives, kinsmen, relatives, his own soul and the
whole earth, put on one scale, weigheth with Dhananjaya on the other.
That Vasudeva, upon whom Arjuna relieth, is irresistible, and that host
where Kesava is, becometh irresistible everywhere. Listen, therefore, O
child, to the counsels of those well-wishers of thine whose words are
always for thy good. Accept thou thy aged grandsire, Bhishma, the son of
Santanu, as thy guide. Listen thou to what I say, and what these
well-wishers of the Kurus, Drona, and Kripa, and Vikarna, and king
Vahlika say. These all are as I myself. It behoveth thee to regard them
as much as thou regardest me, since, O Bharata, all these are conversant
with morality and bear affection to thee as much as I myself do. The
panic and rout, before thy eyes, at the city of Virata, of all thy troops
with thy brothers, after surrender of the king,--indeed, that wonderful
story that is heard of an encounter at that city between one and many,
are sufficient proof (of the wisdom of what I say). When Arjuna singly
achieves all that, what will not the Pandavas achieve when united
together? Take them by the hands as thy brothers, and cherish them with a
share of the kingdom.'"



SECTION LXVI

"Vaisampayana said, 'Having addressed Suyodhana thus, the highly blessed
and wise Dhritarashtra again asked Sanjaya, saying, 'Tell me, O Sanjaya,
what thou hast not yet said, viz., what Arjuna told thee after the
conclusion of Vasudeva's speech, for great is my curiosity to hear it.'

"Sanjaya said, 'Having heard the words spoken by Vasudeva, the
irresistible Dhananjaya, the son of Kunti, when the opportunity came,
said these words in the hearing of Vasudeva. 'O Sanjaya, our grandsire,
the son of Santanu, and Dhritarashtra, and Drona, and Kripa, and Karna,
and king Vahlika, and Drona's son, and Somadatta, and Sakuni the son of
Suvala; and Dussasana, and Sala, and Purumitra, and Vivingsati; Vikarna,
and Chitrasena, and king Jayatsena, and Vinda and Anuvinda, the two
chiefs of Avanti, and Bhurisravas, and king Bhagadatta, and king
Jarasandha and other rulers of the earth, assembled there to fight for
the good of the Kauravas, are all on the eve of death. They have been
assembled by Dhritarashtra's son for being offered up as libations on the
blazing Pandava-fire. In my name, Sanjaya, enquire after the welfare of
those assembled kings according to their respective ranks, paying them
proper regard at the same time. Thou shouldest also, O Sanjaya, say this,
in the presence of all kings, unto Suyodhana-that foremost of all sinful
men. Wrathful and wicked, of sinful soul and exceedingly covetous, do
thou, O Sanjaya, see that that fool with his counsellors hears all that I
say.' And with this preface, Pritha's son Dhananjaya, endued with great
wisdom, and possessed of large eyes with red corners, glancing at
Vasudeva, then spoke unto me these words pregnant with both virtue and
profit, 'Thou hast already heard the measured words spoken by the
high-souled chief of the Madhu's race. Say unto the assembled kings that
those are also my words. And say this also for me, unto those kings,--Do
ye together try to act in such a way that libations may not have to be
poured into the arrowy fire of the great sacrifice of battle, in which
the rattle of car-wheels will sound as mantras, and the rank-routing bow
will act as the ladle. If, indeed, ye do not give up unto Yudhishthira,
that slayer of foes, his own share in the kingdom asked back by him, I
shall then, by means of my arrows, send all of you, with cavalry,
infantry, and elephants, into the inauspicious regions of departed
spirits.' Then bidding adieu unto Dhananjaya and Hari of four arms and
bowing unto them both, I have with great speed come hither to convey
those words of grave import to thee, O thou that art endued with
effulgence equal that of the very gods.'



SECTION LXVII

"Vaisampayana said, 'When Duryodhana, the son of Dhritarashtra, showed
little regard for the words spoken by Sanjaya, and when the rest remained
silent, the assembled kings rose up and retired. And after all the kings
of the earth had retired, king Dhritarashtra, who always followed the
counsels of his son from affection, wishing success to the assembled
kings, began to enquire in secret of Sanjaya about the resolve of his own
party, and of the Pandavas who were hostile to him. And Dhritarashtra
said, 'Tell me truly, O son of Gavalgana, in what consists the strength
and weakness of our own host, Minutely acquainted as thou art with the
affairs of the Pandavas, tell me in what lies their superiority and in
what, their inferiority. Thou are fully conversant with the strength of
both parties, Thou knowest all things, and art well-versed in all matters
of virtue and profit. Asked by me, O Sanjaya, say which of the parties,
when engaged in battle, will perish?'

"Sanjaya said, 'I will not say anything to thee in secret, O king, for
then thou mayst entertain ill-feelings towards me. Bring thou hither, O
Ajamida, thy father Vyasa of high vows and thy queen Gandhari. Conversant
with morality, of keen perception, and capable of arriving at the truth,
they will remove any ill-feelings thou mayst cherish against me. In their
presence, O king, I will tell thee everything about the intensions of
Kesava and Partha.'

"Vaisampayana continued, 'Thus addressed, Dhritarashtra caused both
Gandhari and Vyasa to be brought there. And introduced by Vidura they
entered the court without delay. And understanding the intentions of both
Sanjaya and his son, Krishna-Dwaipayana endued with great wisdom said,
'Say, O Sanjaya, unto the enquiring Dhritarashtra everything that he
desireth to know. Tell him truly all that thou knowest about Vasudeva and
Arjuna.'"



SECTION LXVIII

"Sanjaya said, 'Those adorable bowmen, Arjuna and Vasudeva, who are
perfectly equal unto each other in respect of their godlike nature, have
taken their births of their own will. O lord, the discus owned by
Vasudeva, of abundant energy, occupieth a space full five cubits in
diameter, is capable also of being hurled at the foe (in forms large or
small) according to the will of the wielder himself, and it dependeth on
illusion. Always conspicuous by its effulgence, it is invisible to the
Kurus; and in ascertaining the strength or weakness of the Pandavas, that
discus offers the best ground. Indeed, that scion of Madhu's race, endued
with great might, vanquished with an effort and in seeming playfulness
the formidable Naraka and Samvara and Kansa and (Sisupala) the chief of
Chedis. Possessed of divinity and of soul superior to everything, that
most exalted of male beings can, by his will alone, bring the earth,
firmament, and heaven under his control. Thou askest me repeatedly, O
king, about the Pandavas for knowing their strength and weakness. Listen
now to all that in brief. If the whole universe be placed on one scale
and Janardana on the other, even then Janardana will outweigh the entire
universe. Janardana, at his pleasure, can reduce the universe to ashes,
but the entire universe is incapable of reducing Janardana to ashes.
Wherever there is truthfulness, wherever virtue, wherever modesty,
wherever simplicity, even there is Govinda. And thither where Krishna is,
success must be. That soul of all creatures, most exalted of male beings,
Janardana, guideth, as if in sport, the entire earth, the firmament, and
the heaven. Making the Pandavas the indirect means, and beguiling the
whole world. Janardana wisheth to blast thy wicked sons that are all
addicted to sin. Endued with divine attributes, Kesava, by the power of
his soul causeth the wheel of Time, the wheel of the Universe, and the
wheel of the Yuga, to revolve incessantly. And I tell thee truly that
glorious Being is alone the Lord of Time, of Death, and of this Universe
of mobile and immobile objects. That great ascetic Hari, though the Lord
of the whole Universe, still betaketh himself to work, like a humble
labourer that tilleth the fields. Indeed, Kesava beguileth all by the aid
of His illusion. Those men, however, that have attained to Him are not
deceived.'"



SECTION LXIX

"Dhritarashtra said, 'How hast thou, O Sanjaya, been able to know Madhava
as the Supreme Lord of the universe? And how is it that I am unable to
know Him as such? Tell me this, O Sanjaya.'

"Sanjaya said, 'Listen, O king! Thou hast no Knowledge, whereas my
Knowledge hath suffered no diminution. He that is without Knowledge and
is shrouded with the darkness of ignorance, knoweth not Kesava. Aided by
my knowledge, O sire, I know the slayer of Madhu to be the union of the
Gross, the subtle and the Cause; and that He is the Creator of all, but
is Himself increate; and also that, endued with Divinity, it is He from
whom everything springs and it is He unto whom all things return.'

"Dhritarashtra said, 'O son of Gavalgana, what is the nature of that
Faith which thou hast in Janardana and in consequence of which thou
knowest the slayer of Madhu to be the union of the Gross, the Subtle, and
the Cause?'

"Sanjaya said, 'Blessed be thou, O king, I have no regard for the
illusion (that is identified with worldly pleasures) and I never practise
the useless virtues (of vows and work without reliance on Him and purity
of Soul). Having obtained purity of Soul through Faith, I have known
Janardana from the scriptures.

"Dhritarashtra said, 'O Duryodhana, seek thou the protection of
Janardana, otherwise called Hrishikesa. O child, Sanjaya is one of our
trustiest friends. Seek refuge with Kesava.'

"Duryodhana said, 'If the divine son of Devaki united in friendship with
Arjuna, were to slay all mankind, I cannot, even then, resign myself to
Kesava.'

"Dhritarashtra said, 'This evil-minded son of thine, O Gandhari, is
resolved to sink in misery. Envious, wicked-souled, and vain, he setteth
aside the words of all his superiors.'

"Gandhari said, 'Thou covetous wretch that disregardest the commands of
the aged, abandoning thy father and myself and giving up prosperity and
life, enhancing the joy of thy foes, and afflicting me with deep
distress, thou wilt, O fool, remember thy father's words, when struck by
Bhimasena, thou wilt bite the dust.'

"Vyasa said, 'Listen to me, O king! Thou, O Dhritarashtra, art the
beloved of Krishna. When Sanjaya hath been thy envoy, he will verily lead
thee to thy good. He knoweth Hrishikesa,--that ancient and exalted One.
If thou listenest to him with attention, he will certainly save thee from
the great danger that hangs upon thee. O son of Vichitravirya, subject to
wrath and joy, men are entangled in various snares. They that are not
contented with their own possessions, deprived of sense as they are by
avarice and desire, they repeatedly become subject to Death in
consequence of their own acts, like blind men (falling into pits) when
led by the blind. The path that is trod by the wise is the only one (that
leadeth to Brahma). They that are superior, keeping that path of view,
overcome death and reach the goal by it.'

"Dhritarashtra said, 'Tell me, O Sanjaya, of that path without terrors by
which, obtaining Hrishikesa, salvation may be mine.'

"Sanjaya said, 'A man of uncontrolled mind can by no means know Janardana
whose soul is under perfect command. The performance of sacrifices
without controlling one's senses is even no means to that end.
Renunciation of the objects of our excited senses is due to spiritual
light; both spiritual light and abstention from injury arise doubtless
from true wisdom. Therefore, O king, resolve to subdue thy senses with
all possible vigour; let not thy intellect deviate from true knowledge;
and restrain thy heart from worldly temptations that surround it. Learned
Brahmanas describe this subjugation of the senses to be true wisdom; and
this wisdom is the path by which learned men proceed to their goal. O
king, Kesava is not obtainable by men who have not subdued their senses.
He that hath subdued his senses, desireth spiritual knowledge, awakened
by the knowledge of scriptures and the pleasure of Yaga-absorption.'



SECTION LXX

"Dhritarashtra said, 'I request thee, O Sanjaya, to tell me again of the
lotus-eyed Krishna; for, by being acquainted with the import of his
names, I may, O son, obtain that most exalted of male beings.'

"Sanjaya said, 'The auspicious names (of Kesava) have been previously
heard by me. Of those I will tell thee as many as I know. Kesava,
however, is immeasurable, being above the power of speech to describe. He
is called Vasudeva in consequence of his enveloping all creatures with
the screen of illusion, or of his glorious splendour, or of his being the
support and resting-place of the gods. He is called Vishnu because of his
all-pervading nature. He is called Madava, O Bharata, because of his
practising as a Muni, concentration of mind on truth and Yoga-absorption.
He is called Madhusudana because of his having slain the Asura Madhu, and
also because of his being the substance of the twenty-four objects of
knowledge. Born of the Sattwata race, he is called Krishna because he
uniteth in himself what are implied by the two words Krishi which
signifieth 'what existeth' and na which signifieth 'eternal peace'. He is
called Pundarikaksha from Pundarika implying his high and eternal abode,
and Aksha implying 'indestructible'; and he is called Janardana because
he striketh fear into the hearts of all wicked beings. He is called
Sattwata, because the attribute of Sattwa is never dissociated from him
and also because he is never dissociated from it; and he is called
Vrishabhakshana from Vrishabha implying the 'Vedas' and ikshana implying
'eye', the union of the two signifying that the Vedas are his eyes, or
the Vedas are the eyes through which he may be seen, That conqueror of
hosts is called Aja, or unborn', because he hath not taken his birth from
any being in the ordinary way. That Supreme Soul is called Damodara
because unlike the gods his effulgence is increate and his own, and also
because he hath self-control and great splendour. He is called
Hrishikesa, from Hrishika meaning 'eternal happiness' and Isa meaning
'the six divine attributes', the union signifying one having joy,
happiness, and divinity. He is called Mahavahu, because he upholdeth the
earth and the sky with his two arms. He is called Adhakshaja, because he
never falleth down or suffereth any deterioration, and is called Narayana
from his being the refuge of all human beings. He is called Purusottama
from Puru implying 'he that createth and preserveth' and so meaning 'he
that destroyeth, the union signifying one that createth, preserveth, and
destroyeth the universe'. He possesseth a knowledge of all things, and,
therefore, is called Sarva, Krishna is always in Truth and Truth is
always in him, and Govinda is Truth's Truth. Therefore, he is called
Satya. He is called Vishnu because of his prowess, and Jishnu because of
his success. He is called Ananta from his eternity, and Govinda from his
knowledge of speech of every kind. He maketh the unreal appear as real
and thereby beguileth all creatures. Possessed of such attributes, ever
devoted to righteousness, and endued with divinity, the slayer of Madhu,
that mighty-armed one incapable of decay, will come hither for preventing
the slaughter of the Kurus.'"



SECTION LXXI

"Dhritarashtra said, 'O Sanjaya, I envy those gifted with sight, who will
behold before them that Vasudeva whose body endued with great beauty
shineth with effulgence, illuminating the cardinal and subsidiary points
of the compass; who will give utterance to words that will be listened to
with respect by the Bharatas,--words that are auspicious to the
Srinjayas, acceptable, by those desirous of prosperity, faultless in
every respect, and unacceptable by those that are doomed to death; who is
full of high resolves, eternal, possessed of unrivalled heroism, who is
the bull of the Yadavas and their leader, and who is the slayer and
awe-inspirer of all foes, and who is the destroyer of the fame of every
enemy? The assembled Kauravas will behold that high-souled and adorable
One, that slayer of foes, that chief of the Vrishnis, uttering words full
of kindness, and fascinating all of my party. I put myself in the hand of
that Eternal one, that Rishi endued with knowledge of Self, that ocean of
eloquence, that Being who is easily attainable by ascetics, that bird
called Arishta furnished with beautiful wings, that destroyer of
creatures, that refuge of the universe; that one of a thousand heads,
that Creator and Destroyer of all things, that Ancient one, that one
without beginning, middle, or end, that one of infinite achievements,
that cause of the Prime seed, that unborn one, that Eternity's self, that
highest of the high, that Creator of the three worlds, that Author of
gods, Asuras, Nagas, and Rakshasas, that foremost of all learned persons
and rulers of men, that younger brother of Indra.'"



SECTION LXXII

(Bhagwat Yana Parva)

"Janamejaya said, 'When good Sanjaya (leaving the Pandava camp) went back
to the Kurus, what did my grandsires, the sons of Pandu, then do? O
foremost of Brahmanas, I desire to hear all this. Tell me this,
therefore.'

"Vaisampayana said, 'After Sanjaya had gone, Yudhishthira the just,
addressed Krishna of the Dasarha race--that chief of all the Sattwatas,
saying, 'O thou that art devoted to friends, the time hath come for
friends to show their friendship. I do not see any other persons besides
thee that can save us in this season of distress. Relying on thee, O
Madhava, we have fearlessly asked back our share from Duryodhana who is
filled with immeasurable pride and from his counsellors. O chastiser of
foes, thou protectest the Vrishnis in all their calamities, do thou now
protect the Pandavas also from a great danger, for they deserve thy
protection.'

"Divine Krishna said, 'Here am I O mighty-armed one. Tell me what thou
desirest to say, for I will, O Bharata, accomplish whatever thou wilt
tell me.'

"Yudhishthira said, 'Thou hast heard what the intention is of
Dhritarashtra and his own. All that Sanjaya, O Krishna, said unto me hath
certainly the assent of Dhritarashtra. Sanjaya is Dhritarashtra's soul,
and spoke out his mind. An envoy speaketh according to his instructions,
for if he speaketh otherwise he deserveth to be slain. Without looking
equally on all that are his, moved by avarice and a sinful heart,
Dhritarashtra seeketh to make peace with us without giving us back our
kingdom. Indeed, at Dhritarashtra's command we spent twelve years in the
woods and one additional year in concealment, well-believing, O lord,
that Dhritarashtra would abide firmly by that pledge of ours. That we did
not deviate from our promise is well-known to the Brahmanas who were with
us. The covetous king Dhritarashtra, is now unwilling to observe
Kshatriya virtues. Owing to affection for his son, he is listening to the
counsels of wicked men. Abiding by counsels of Suyodhana, the king, O
Janardana, actuated by avarice and seeking his own good, behaveth
untruthfully towards us. What can be more sorrowful, O Janardana, than
this, that I am unable to maintain my mother and my friends? Having the
Kasis, the Panchalas, the Chedis, and the Matsyas, for my allies and with
thee, O slayer of Madhu, for my protector, I prayed for only five
villages, etc., Avishthala, Vrikasthala, Makandi, Varanavata, with any
other, O Govinda, as the fifth;--Grant us, we said, five villages or
towns, O sire, where we five may dwell in union, for we do not desire the
destruction of the Bharatas.--The wicked-minded son of Dhritarashtra,
however, regarding the lordship of the world to be; in him, doth not
agree to even that. What can be more sorrowful than this? When a man born
and brought up in a respectable family, covereth the possessions of
others, that avarice of his destroyeth his intelligence; and intelligence
being destroyed, shame is lost; and loss of shame leadeth to diminution
of virtue; and loss of virtue bringeth on loss of prosperity, Destruction
of prosperity, in its turn, ruineth a person, for poverty is a person's
death. Kinsmen and friends and Brahmanas shun a poor man as birds avoid,
O Krishna, a tree that beareth neither Rower nor fruits. Even this, O
sire, is death to me that kinsmen shun me, as if I were a fallen one like
the breath of life quitting 'a dead body. Samvara said that no condition
of life could be more distressful than that in which one is always racked
by the anxiety caused by the thought--I have no meat for today, what will
become of me tomorrow?--It is said that wealth is the highest virtue, and
everything depends on wealth. They that have wealth are said to live,
whereas those that are without wealth are more dead than alive. They that
by violence rob a man of his wealth not only kill the robbed but destroy
also his virtue, profit and pleasure. Some men when overtaken by poverty
choose death; others remove from cities to hamlets others retire into the
wood; while others, again, become religious mendicants to destroy their
lives. Some for the sake of wealth are driven to madness; others for
wealth, live under Subjection to their foes; while many others, again,
for the sake of wealth, betake themselves to the servitude of others. A
man's poverty is even more distressful to him than death, for wealth is
the sole cause or virtue and pleasure. The natural death of a person is
not much regarded, for that is the eternal path of all creatures. Indeed,
none among created beings can transgress it. O Krishna, a man who is poor
from birth is not so much distressed as one, who, having once possessed
great prosperity and having been brought up in luxury, is deprived of
that prosperity. Having through his own fault fallen into distress, such
a person blameth the very gods with Indra and his own self. Indeed,
knowledge of even the entire scriptures faileth to mitigate his pains.
Sometimes he getteth angry with his servants, and sometimes he cherisheth
malice towards even his well-wishers. Subject to constant anger, he
loseth his very senses, and his senses being clouded, be practiseth evil
deeds. Through sinfulness such a person contributeth to a fusion of
castes. A fusion of castes leadeth to hell and is the foremost of all
sinful acts. If he is not awakened in time, he goeth, certainly, O
Krishna, to hell., and, indeed, wisdom is the only thing that can awaken
him, for if he obtaineth back the eye of wisdom, he is saved. When wisdom
is regained, such a man turneth his attention to scriptures; and
attention to scriptures aideth his virtue. Then shame becometh his best
ornament. He that hath shame hath an aversion against sin, and his
prosperity also increaseth; and he that hath prosperity truly becometh a
man. He that is ever devoted to virtue, and hath his mind under control,
and always acteth after deliberation, never inclineth towards
unrighteousness and never engageth in any act that is sinful. He that is
without shame and sense is neither man nor woman. He is incapable of
earning religious merit, and is like a Sudra. He that hath shame
gratifieth the gods, the Pitris, and even his own self, and by this he
obtaineth emancipation, which indeed, is the highest aim of all righteous
persons.'

'Thou hast, O slayer of Madhu, seen all this in me with thy own eyes. It
is not unknown to thee, how, deprived of kingdom, we have lived these
years. We cannot lawfully abandon that prosperity (which had been ours).
Our first-efforts will be such that, O Madhava, both ourselves and the
Kauravas, united in peace, will quietly enjoy our prosperity. Otherwise,
we shall, after slaying the worst of the Kauravas, regain those
provinces, although success through bloodshed by destruction of even
despicable foes that are related to us so dearly is the worst of all
fierce deeds, O Krishna. We have numerous kinsmen, and numerous also are
the revered seniors that have taken this or that other side. The
slaughter of these would be highly sinful. What good, therefore, can
there be in battle? Alas, such sinful practices are the duties of the
Kshatriya order! Ourselves have taken our births in that wretched order!
Whether those practices be sinful or virtuous, any other than the
profession of arms would be censurable for us. A Sudra serveth; a Vaisya
liveth by trade; the Brahmana have choosen the wooden bowl (for begging),
while we are to live by slaughter! A Kshatriya, slayeth a Kshatriya;
fishes live on fish; a dog preyeth upon a dog! Behold, O thou of the
Dasarha race, how each of these followeth his peculiar virtue. O Krishna,
Kali is ever present in battle-fields; lives are lost all around. It is
true, force regulated by policy is invoked; yet success and defeat are
independent of the will of the combatants. The lives also of creatures
are independent of their own wishes, and neither weal nor woe can be
one's when the time is not come for it, O best of the Yadu's race.
Sometimes one man killeth many, sometimes many and united together kill
one. A coward may slay a hero, and one unknown to fame may stay a hero of
celebrity. Both parties cannot win success, nor both be defeated. The
loss, however, on both sides may be equal. If one flieth away, loss of
both life and fame is his. Under all circumstances, however, war is a
sin. Who in striking another is not himself struck? As regard the person,
however, who is struck, victory and defeat, O Hrishikesa, are the same.
It is true that defeat is not much removed from death, but his loss also,
O Krishna, is not less who winneth victory. He himself may not be killed,
but his adversaries will kill at least some one that is dear to him, or
some others and thus the man, O sire, deprived of strength and not seeing
before him his sons and brothers, becometh indifferent, O Krishna, to
life itself. Those that are quiet, modest, virtuous, and compassionate,
are generally slain in battle, while they that are wicked escape. Even
after slaying one's foes, repentance, O Janardana, possesseth the heart.
He that surviveth among the foes giveth trouble, for the survivor,
collecting a force, seeketh to destroy the surviving victor. In hopes of
terminating the dispute, one often seeketh to exterminate the foe. Thus
victory createth animosity, and he that is defeated liveth in sorrow. He
that is peaceful, sleepeth in happiness, giving up all thoughts of
victory and defeat, whereas he that hath provoked hostility always
sleepeth in misery, with, indeed, an anxious heart, as if sleeping with a
snake in the same room. He that exterminates seldom winneth fame. On the
other hand, such a person reapeth eternal infamy in the estimation of
all. Hostilities, waged over so long, cease not; for if there is even one
alive in the enemy's family, narrators are never wanted to remind him of
the past. Enmity, O Kesava, is never neutralised by enmity; on the other
hand, it is fomented by enmity, like fire fed by clarified butter.
Therefore, there can be no peace without the annihilation of one party,
for flaws may always be detected of which advantage may be taken by one
side or other. They that are engaged in watching for flaws have this
vice. Confidence in one's own prowess troubleth the core of one's heart
like an incurable disease. Without either renouncing that at once, or
death, there can be no peace. It is true, O slayer of Madhu, that
exterminating the foe by the very roots, may lead to good result in the
shape of great prosperity, yet such an act is most cruel. The peace that
may be brought about by our renouncing the kingdom is hardly different
from death, which is implied by the loss of kingdom, in consequence of
the design of the enemy and the utter ruin of ourselves. We do not wish
to give u the kingdom, nor do we wish to see the extinction of our race.
Under these circumstances, therefore, the peace that is obtained through
eve humiliation is the best. When these that strive for peace by all
means without of course wishing for war, find conciliation fail, war
becomes in evitable, and then is the time for the display of prowess.
Indeed, when conciliation fails, frightful results follow. The learned
have noticed all this in a canine contest. First, there comes the wagging
of tails, then the bark, then the bark in reply, then the
circumambulation, then the showing of teeth, then repeated roars, and
then at last the fight. In such a contest, O Krishna., the dog that is
stronger, vanquishing his antagonist, taketh the latter's meat. The same
is exactly the case with men. There is no difference whatever. They that
are powerful should be indifferent to avoid disputes with the weak who
always bow down. The father, the king, and he that is venerable in year,
always deserve regard. Dhritarashtra, therefore, O Janardana, is worthy
of our respect and worship. But, O Madhava, Dhritarashtra's affection for
his son is great. Obedient to his son, he will reject our submission.
What dost thou, O Krishna, think best at this juncture? How may we, O
Madhava, preserve both our interest and virtue? Whom also, besides thee,
O slayer of Madhu, and foremost of men, shall we consult in this
difficult affair? What other friend have we, O Krishna, who like thee is
so dear to us, who seeketh our welfare so, who is so conversant with the
course of all actions, and who is so well-acquainted with truth?'

"Vaisampayana continued, 'Thus addressed, Janardana replied unto
Yudhishthira the just, saying, 'I will go to the court of the Kurus for
the sake of both of You. If without sacrificing your interests I can
obtain peace, O king, an act of great religious merit will be mine,
productive of great fruits. I shall then also save from the meshes of
death the Kurus and the Srinjayas inflamed with wrath, the Pandavas and
the Dhritarashtras, and, in fact, this entire earth.'

"Yudhishthira said, It is not my wish, O Krishna, that thou wilt go to
the Kurus, for Suyodhana will never act according to thy words, even if
thou advisest him well. All the Kshatriyas of the world, obedient to
Duryodhana's command, are assembled there. I do not like that thou, O
Krishna, shouldst proceed into their midst, If any mischief be done to
thee, O Madhava, Jett alone happiness; nothing, not even divinity, nor
even the sovereignty over all the gods will delight us.'

"The holy one said, 'I know, O monarch, the sinfulness of Dhritarashtra's
son, but by going there we will escape the blame of all the kings of the
earth. Like other animals before the lion, all the kings of the earth
united together are not competent to stand still before me in battle when
I am enraged. If, after all, they do me any injury, then I will consume
all the Kurus. Even this is my intention. My going thither, O Partha,
will not be fruitless, for if our object be not fulfilled, we shall at
least escape all blame.'

"Yudhishthira said, 'Do, O Krishna, as it pleaseth thee. Blessed be thou,
go then to the Kurus. I hope to behold thee return successful and
prosperous. Going unto the Kurus, make thou, O Lord, such a peace that
all the sons of Bharata may live together with cheerful hearts and
contentedly. Thou art our brother and friend, dear to me as much as to
Vibhatsu. Such hath been our intimacy with thee that we apprehend no
neglect of our interest from thee. Go thou, there for our good. Thou
knowest us, thou knowest our antagonists, thou knowest what our purposes
are, and thou knowest also what to say. Thou wilt, O Krishna, say unto
Suyodhana such words as are for our benefit. Whether peace is to be
established by (apparent) sin or by any other means, O Kesava, speak such
words as may prove beneficial to us.'



SECTION LXXIII

"The holy one said, 'I have heard Sanjaya's words and now I have heard
thine. I know all about his purposes as also of thyself. Thy heart
inclineth to righteousness, whereas their inclination is towards enmity.
That which is obtained without war is of great value to thee. A long-life
Brahmacharya is not, O lord of earth, the duty of a Kshatriya. Indeed,
men of all the four orders have said that a Kshatriya should never
subsist on alms; victory or death in battle, hath been eternally ordained
by the Creator; even that is the duty of a Kshatriya. Cowardice is not
applauded (in a Kshatriya). Subsistence, O Yudhishthira, is not possible
by Cowardice, O thou of mighty arms. Display thy prowess, and vanquish, O
chastiser of foes, thy enemies. The covetous son of Dhritarashtra, O
chastiser of foes, living for a long time (with many kings) has by
affection and friendship become very powerful. Therefore, O king, there
is no hope of making his peace with thee. They regard themselves strong,
having Bhishma and Drona and Kripa and others with them. As long, O king,
as thou, O grinder of foes, wilt behave with them mildly, they will
withhold thy kingdom. Neither from compassion, nor from mildness, nor
from a sense of righteousness, will the sons of Dhritarashtra, O
chastiser of foes, fulfil thy wishes. This, O son of Pandu, is another
proof that they will not make peace with thee. Having pained thee so
deeply by making thee put on a Kaupina, they were not stung with remorse.
In the very sight of the Grandsire (Bhishma) and Drona and the wise
Vidura, of many holy Brahmanas, the king, the citizens, and all the chief
Kauravas, the cruel Duryodhana, deceitfully defeating thee at dice,--thee
that are charitable, gentle, self-restrained, virtuous, and of rigid vows
was not, O king, ashamed of his vile act. Do not, O monarch, show any
compassion for that wretch of such disposition. They deserve death at the
hands of all, how much more then of thee, O Bharata? O Bharata, with what
improper speeches did Duryodhana with his brothers, filled with gladness
and indulging in many a boast, afflict thee with thy brothers! He said,
'The Pandavas now have nothing of their own in this wide earth. Their
very names and lineage are extinct. In time, which is never-ending,
defeat will be theirs. All their virtues having merged in me, they will
now be reduced to the five elements.' While the match at dice was in
progress, the wretched Dussasana of most wicked soul, seizing that
weeping lady by the hair dragged princess Draupadi, as if she had no
protectors, to the assembly of kings, and in the presence of Bhishma and
Drona and others, repeatedly called her--cow, cow! Restrained by thee,
thy brothers of terrible prowess, bound also by the bonds of virtue, did
nothing to avenge it; and after thou hadst been exiled to the woods,
Duryodhana having uttered such and other cruel words, boasted amid his
kinsmen. Knowing thee innocent, they that were assembled sat silent in
the assembly-house, weeping with choked voice. The assembled kings with
the Brahmanas did not applaud him for this. Indeed, all the courtiers
present there censured him. To a man of noble descent, O grinder of foes,
even censure is death. Death is even many times better than a life of
blame. Even then, O king, he died when, upon being censured by all the
kings of the earth, he felt no shame! He whose character is so abominable
may easily be destroyed even like a rootless tree standing erect on a
single weak root. The sinful and evil-minded Duryodhana deserveth death
at the hands of every one, even like a serpent. Slay him, therefore, O
killer of foes, and hesitate not in the least. It behoveth thee, O
sinless one, and I like it too, that thou shouldst pay homage unto thy
father Dhritarashtra and also unto Bhishma. Going thither I will remove
the doubts of all men who are still undecided as to the wickedness of
Duryodhana. Thither in the presence of all kings I will enumerate all
those virtues of thine that are not to be met in all men, as also all the
vices of Duryodhana. And hearing me speak beneficial words, pregnant with
virtue and profit, the rulers of various realms will regard thee as
possessed of a virtuous soul, and as a speaker of truth, while at the
same time, they will understand how Duryodhana is actuated by avarice. I
will also tell the vice of Duryodhana, before both the citizens and the
inhabitants of the country, before both the young and the old, of all the
four orders that will be collected there. And as thou askest for peace no
one will charge thee sinful, while all the chiefs of the earth will
censure the Kurus and Dhritarashtra; and when Duryodhana will be dead in
consequence of his being forsaken by all men, there will be nothing left
to do. Do then what should now be done. Going unto the Kurus, I shall
strive to make peace without sacrificing thy interests, and marking their
inclination for war and all their proceedings, I will soon come back, O
Bharata, for thy victory. I think war with the enemy to be certain. All
the omens that are noticeable by me point to that. Birds and animals set
up frightful screeches and howls at the approach of dusk. The foremost of
elephants and steeds assume horrible shapes; the very fire exhibiteth
diverse kinds of terrible hues! This would never have been the case but
for the fact of the world-destroying Havoc's self coming into our midst!
Making ready their weapons, machines, coats of mail, and cars, elephants,
and steeds, let all thy warriors be prepared for battle, and let them
take care of their elephants and horses and cars. And, O king, collect
everything that thou needest for the impending war. As long as he liveth,
Duryodhana will, by no means, be able to give back unto thee. O king,
that kingdom of thine which, abounding in prosperity, have before been
taken by him at dice!'"



SECTION LXXIV

"Bhima said, 'Speak thou, O slayer of Madhu, in such a strain that there
may be peace with the Kurus. Do not threaten them with war. Resenting
everything, his wrath always excited, hostile to his own good and
arrogant, Duryodhana should not be roughly addressed. Do thou behave
towards him with mildness. Duryodhana is by nature sinful of heart like
that of a robber, intoxicated with the pride of prosperity, hostile to
the Pandavas, without foresight, cruel in speech, always disposed to
censure others, of wicked prowess, of wrath not easily to be appeased,
not susceptible of being taught, of wicked soul, deceitful in behaviour,
capable of giving up his very life rather than break or give up his own
opinion. Peace with such a one, O Krishna, is, I suppose, most difficult.
Regardless of the words of even his well-wishers, destitute of virtue,
loving falsehood, he always acts against the words of his counsellors and
wounds their hearts. Like a serpent hid within reeds, he naturally
commits sinful acts, depending on his own wicked disposition, and
obedient to the impulse of wrath. What army Duryodhana hath, what his
conduct is, what his nature, what his might, and what his prowess, are
all well-known to thee. Before this, the Kauravas with their son passed
their days in cheerfulness, and we also with our friends rejoiced like
the younger brother of Indra, with Indra himself. Alas, by Duryodhana's
wrath, O slayer of Madhu, the Bharatas will all be consumed, even like
forests by fire at the end of the dewy seasons, and, O slayer of Madhu,
well-known are those eighteen kings that annihilated their kinsmen,
friends, and relatives. Even as, when Dharma became extinct, Kali was
born in the race of Asuras flourishing with prosperity and blazing with
energy, so was born Udavarta among the Haihayas. Janamejaya among the
Nepas, Vahula among the Talajanghas, proud Vasu among the Krimis,
Ajavindu among the Suviras, Rushardhik among the Surashtras, Arkaja among
the Valihas, Dhautamulaka among the Chinas, Hayagriva among the Videhas,
Varayu among the Mahaujasas, Vahu among the Sundaras, Pururavas among the
Diptakshas, Sahaja among the Chedis and Matsyas, Vrishaddhaja among the
Praviras, Dharana among the Chandra-batsyas, Bigahana among the Mukutas
and Sama among the Nandivegas. These vile individuals, O Krishna, spring
up, at the end of each Yuga, in their respective races, for the
destruction of their kinsmen. So hath Duryodhana, the very embodiment of
sin and the disgrace of his race, been born, at the end of the Yuga,
amongst us the Kurus. Therefore, O thou of fierce prowess, thou shouldst
address him slowly and mildly, not in bitter but sweet words fraught with
virtue and profit, and discourse fully on the subject so as to attract
his heart. All of us, O Krishna, would rather in humiliation follow
Duryodhana submissively, but, oh, let not the Bharatas be annihilated. O
Vasudeva, act in such a way that we may rather live as strangers to the
Kurus than incurring the sin of bringing about the destruction of the
whole race should touch them, O Krishna, let the aged Grandsire and the
other counsellors of the Kurus be asked to bring about brotherly feelings
between brothers and to pacify the son of Dhritarashtra. Even this is
what I say. King Yudhishthira also approveth of this, and Arjuna too is
averse to war, for there is great compassion in him.'"



SECTION LXXV

"Vaisampayana said, 'Hearing these words from Bhima, that were fraught
with such mildness and that were, as unexpected as if the hills had lost
their weight and fire had become cold, Rama's younger brother Kesava of
Sura's race and mighty arms, wielding the bow called Saranga, laughed
aloud, and as if to stimulate Bhima by his words, like the breeze fanning
a fire, addressed him who was then so overwhelmed by the impulse of
kindness, saying, 'At other times, O Bhimasena, thou applaudest war only,
desirous of crushing the wicked sons of Dhritarashtra that take delight
in the destruction of others. O chastiser of foes, thou dost not steep
but wakest the whole night, sitting up face downwards. Thou often
utterest frightful exclamation of wrath, indicative of the storm within
thy heart. Inflamed with the fire of thy own fury, thou sighest, O Bhima
with an unquiet heart, like a flame of fire mixed with smoke. Withdrawing
from company thou liest down breathing hot sighs, like a weak man pressed
down by a heavy load. They, who do not know the cause regard thee as
insane. As an elephant breaking into fragments uprooted trees lying on
the ground grunteth in rage while trampling them under his feet, so thou
also, O Bhima, runnest on, breathing deep sighs and shaking the earth
under the tread. Here in the region thou takest no delight in company but
passest thy time in privacy. Night or day, Nothing pleases thee so much
as seclusion. Sitting apart thou sometimes laughest aloud all on a
sudden, and sometimes placing thy head between thy two knees, thou
continuest in that posture for a long time with closed eyes. At the other
times, O Bhima, contracting thy brows frequently and biting thy lips,
thou starest fiercely before thee. All this is indicative of wrath. At
one time, thou hadst, in the midst of thy brothers, grasped the mace,
uttering this oath, 'As the sun is seen rising in the east displaying his
radiance, and as he truly setteth in the west journeying around the Meru,
so do I swear that I will certainly slay insolent Duryodhana with this
mace of mine, and this oath of mine will never be untrue.' How then doth
that same heart of thine, O chastiser of foes, now follow the counsels of
peace? Alas, when fear entereth thy heart, O Bhima, it is certain that
the hearts of all who desire war are upset when war becometh actually
imminent. Asleep or awake, thou beholdest, O son of Pritha, inauspicious
omens. Perhaps, it is this for which thou desirest peace. Alas, like a
eunuch, thou dost not display any sign indicative of manliness in thee.
Thou art overwhelmed by panic, and it is for this that thy heart is
upset. The heart trembleth, thy mind is overwhelmed by despair, thy
thighs tremble, and it is for this that thou desirest peace. The hearts
of mortals, O Partha, are surely as inconstant as the pods of the Salmali
seed exposed to the force of the wind. This frame of thy mind is as
strange as articulate speech in kine. Indeed, the hearts of thy brothers
are about to sink in an ocean of despair,--like swimmers in the sea
without a raft to rescue them. That thou, O Bhimasena, shouldst utter
words so unexpected of thee is as strange as the shifting of a hill.
Recollecting thy own deeds and the race also in which thou art born,
arise, O Bharata, yield not, to grief, O hero, and be firm. Such langour,
O repressor of foes, is not worthy of thee, for a Kshatriya never
enjoyeth that which he doth not acquire through prowess.'"



SECTION LXXVI

"Vaisampayana said, 'Thus addressed by Vasudeva, the ever-wrathful Bhima,
incapable of bearing insults, was immediately awakened like a steed of
high metal, and replied, without losing a moment, saying, 'O Achyuta, I
wish to act in a particular way; thou, however, takest me in quite a
different light. That I take great delight in war and that my prowess is
incapable of being baffled, must, O Krishna. be well-known to thee in
consequence of our having lived together for a long time. Or it may be,
thou knowest me not, like one swimming in a lake ignorant of its depth.
It is for this that thou chidest me in such unbecoming words. Who else, O
Madhava, knowing me to be Bhimasena, could address me with such
unbecoming words as thou dost? Therefore, I shall tell thee, O delighter
of the Vrishnis, about my own prowess and unrivalled might. Although to
speak of one's own prowess is always an ignoble act, yet, pierced as I am
by thy unfriendly strictures, I will speak of my own might. Behold, O
Krishna, these--the firmament and the earth--which are immovable,
immense, and infinite, and which are the refuge of, and in which are born
these countless creatures. If through anger these suddenly collide like
two hills, just I, with my arms, can keep them asunder with all their
mobile and immobile objects. Behold the joints of these my mace-like
arms. I find not the person who can extricate himself having once come
within their grasp. The Himavat, the ocean, the mighty wielder of the
thunderbolt himself, viz., the slayer of Vala,--even these three cannot,
with all their power extricate the person attacked by me. I will easily
trample on the ground under my feet all the Kshatriyas, who will come to
battle against the Pandavas. It is not known to thee, O Achyuta, with
what prowess I vanquished the kings of the earth and brought them under
subjection. If, indeed, thou really knowest not my prowess which is like
the fierce energy of the midday sun thou wilt then know it, O Janardana,
in the fierce melee of battle. Thou woundest me with thy cruel words,
paining me with the pain of opening a foetid tumour. But know me to be
mightier than what I have said of myself of my own accord. On that day,
when the fierce and destructive havoc of battle will begin, thou will
then see me felling elephants and car-warriors combatants on steeds and
those on elephants, and slaying in rage the foremost of Kshatriya
warriors. Thou, as well as others, wilt see me doing all this and
grinding down the foremost of combatants. The marrow of my bones hath not
yet decayed, nor doth my heart tremble. If the whole world rusheth
against me in wrath, I do not yet feel the influence of fear. It is only
for the sake of compassion, O slayer of Madhu, that I am for displaying
goodwill to the foe. I am far quietly bearing all our injuries, lest the
Bharata race be extirpated.'"



SECTION LXXVII

"The holy one said, It was only through affection that I said all this,
desiring to know thy mind, and not from the desire of reproaching thee,
nor from pride of learning, nor from wrath, nor from desire of making a
speech. I know thy magnanimity of soul, and also thy strength, and thy
deeds. It is not for that reason that I reproached thee. O son of Pandu,
a thousand times greater will be the benefit conferred by thee on the
Pandava's cause than that which thou thinkest thyself to be capable of
conferring on it. Thou, O Bhima, with thy kinsmen and friends, art
exactly that which one should be that has taken his birth in a family
like thine, that is regarded by all the kings of the earth. The fact,
however, is that they can never arrive at the truth, who under the
influence of doubt proceed to enquire about the consequences hereafter of
virtue and vice, or about the strength and weakness of men. For it is
seen that what is the cause of the success of a person's object becometh
also the cause of his ruin. Human acts, therefore, are doubtful in their
consequences. Learned men, capable of judging of the evils of actions
pronounce a particular course of action as worthy of being followed. It
produces, however, consequences, the very opposite of what were foreseen,
very much like the course of the wind. Indeed, even those acts of men
that are the results of deliberation and well-directed policy, and that
are consistent with considerations of propriety, are baffled by the
dispensations of Providence. Then, again, Providential dispensations,
such as heat and cold and rain and hunger and thirst, that are not the
consequences of human acts, may be baffled by human exertion. Then again,
besides those acts which a person is pre-ordained (as the result of the
act of past lives) to go through, one can always get rid of all other
acts begun at his pleasure, as is testified by both the Smritis and the
Srutis. Therefore, O son of Pandu, one cannot go on the world without
acting. One should, hence, engage in work knowing that one's purpose
would be achieved by a combination of both Destiny and Exertion. He that
engageth in acts under this belief is never pained by failure, nor
delighted by success. This, O Bhimasena, was the intended import of my
speech. It was not intended by me that victory would be certain in an
encounter with the foe. A person, when his mind is upset should not lose
his cheerfulness and must yield neither to langour nor depression. It is
for this that I spoke to thee in the way I did. When the morrow comes, I
will go, O Pandava, to Dhritarashtra's presence. I will strive to make
peace without sacrificing your interests. If the Kauravas make peace,
then boundless fame will be mine. Your purposes will be achieved, and
they also will reap great benefit. If, however, the Kauravas, without
listening to my words, resolve to maintain their opinion, then there will
undoubtedly be a formidable war. In this war burthen resteth on thee, O
Bhimasena. That burthen should also be borne by Arjuna, while other
warriors should all be led by both of you. In case of war happening, I
will certainly be the driver of Vibhatsu's car, for that, indeed, is
Dhananjaya's wish and not that I myself am not desirous of fighting. It
is for this that, hearing thee utter thy intention, I rekindled that thy
energy, O Vrikodara.'"



SECTION LXXVIII

"Arjuna said, 'O Janardana, Yudhishthira hath already said what should be
said. But, O chastiser of foes, hearing what thou hast said, it seemeth
to me that thou, O lord, does not think peace to be easily obtainable
either in consequence of Dhritarashtra's covetousness or from our present
weakness. Thou thinkest also that human prowess alone is fruitless, and
also that without putting forth one's prowess one's purposes cannot be
achieved. What thou hast said may be true, but at the same time it may
not always be true. Nothing, however, should be regarded as
impracticable. It is true, peace seemeth to thee to be impossible in
consequence of our distressful condition, yet they are still acting
against us without reaping the fruits of their acts. Peace, therefore, if
properly proposed, O lord, may be concluded. O Krishna, strive thou,
therefore, to bring about peace with the foe. Thou, O hero, art the
foremost of all friends of both the Pandavas and the Kurus, even as
Prajapati is of both the gods and the Asuras. Accomplish thou, therefore,
that which is for the good of both the Kurus and the Pandavas. The
accomplishment of our good is not, I believe, difficult for thee. If thou
strivest, O Janardana, such is this act that it will be soon effected. As
soon as thou goest thither, it will be accomplished. If, O hero, thou
purposest to treat the evil-minded Duryodhana in any other way, that
purpose of thine will be carried out exactly as thou wishest. Whether it
be peace or war with the foe that thou wishest, any wish, O Krishna, that
thon mayest entertain, will certainly be honoured by us. Doth not the
evil-minded Duryodhana with his sons and kinsmen deserve destruction
when, unable to bear the sight of Yudhishthira's prosperity and finding
no other faultless expedient, that wretch, O slayer of Madhu, deprived us
of our kingdom by the sinful expedient of deceitful dice? What bowman is
there, who, born in the Kshatriya order, and invited to combat, turneth
away from the fight even if he is sure to die? Beholding ourselves
vanquished by sinful means and banished to the woods, even then, thou of
the Vrishni race, I thought that Suyodhana deserved death at my hands.
What thou, however, O Krishna, wishest to do for thy friends is scarcely
strange, although it seems inexplicable how the object In view is capable
of being effected by either mildness or its reverse. Or, if thou deemest
their immediate destruction to be preferable, let it be effected soon
without further deliberation. Surely, thou knowest how Draupadi was
insulted in the midst of the assembly by Duryodhana of sinful soul and
how also we bore it with patience. That Duryodhana, O Madhava, will
behave with justice towards the Pandavas is what I cannot believe. Wise
counsels will be lost on him like seed sown in a barren soil. Therefore,
do without delay what thou, O thou of Vrishni race, thinkest to be proper
and beneficial for the Pandavas, or what, indeed, should next be done.'"



SECTION LXXIX

"The holy one said, 'It shall be, O thou of mighty arms, what thou, O
Pandavas, sayest, I will strive to bring about that which would be
beneficial to both the Pandavas and the Kurus. Between the two kinds of
acts, war and peace, the latter, O Vibhatsu, is perhaps within my power.
Behold, the soil is moistened and divested of weeds by human exertion.
Without rain, however, O son of Kunti, is never yieldeth crops. Indeed,
in the absence of rain some speak of artificial irrigation, as a means of
success due to human exertion, but even then it may be seen that the
water artificially let in is dried up in consequence of providential
drought. Beholding all this, the wise men of old have said that human
affairs are set agoing in consequence of the cooperation of both
providential and human expedients. I will do all that can be done by
human exertion at its best. But I shall, by no means, be able to control
what is providential. The wicked-souled Duryodhana acteth, defying both
virtue and the world. Nor doth he feel any regret in consequence of his
acting in that way. Moreover, his sinful inclinations are fed by his
counsellors Sakuni and Karna and his brother Dussasana. Suyodhana will
never make peace by giving up the kingdom, without, O Partha, undergoing
at our hands a wholesale destruction with his kinsmen. King Yudhishthira
the just doth not wish to give up the kingdom submissively. The
wicked-minded Duryodhana also will not at our solicitation surrender the
kingdom. I, therefore, think that it is scarcely proper to deliver
Yudhishthira's message to him. The sinful Duryodhana of Kuru's race will
not, O Bharata, accomplish the objects spoken of by Yudhishthira. If he
refuses compliance, he will deserve death at the hands of all. Indeed, he
deserves death at my hands, as also, O Bharata, of every one since in
your childhood he always persecuted you all, and since that wicked and
sinful wretch robbed you of your kingdom and could not bear the sight of
Yudhishthira's prosperity. Many a time, O Partha, he strove to withdraw
me from thee, but I never reckoned those wicked attempts of his. Thou
knowest, O thou of mighty arms, what the cherished intentions of
Duryodhana are, and thou knowest also that I seek the welfare of king
Yudhishthira the just. Knowing, therefore, Duryodhana's heart and what my
most cherished wishes are, why then dost thou, O Arjuna, entertain such
apprehensions in respect of myself like one unacquainted with everything?
That grave act also which was ordained in heaven is known to thee, How
then, O Partha, can peace be concluded with the foe? What, however, O
Pandavas, is capable of being done by either speech or act, will all be
done by me. Do not, however, O Partha, expect peace to be possible with
the foe. About a year ago, on the occasion of attacking Virata's kine,
did not Bhishma, on their way back, solicit Duryodhana about this very
peace so beneficial to all? Believe me, they have been defeated even then
when their defeat was resolved by thee. Indeed, Suyodhana doth not
consent to part with the smallest portion of the kingdom for even the
shortest period of time. As regards myself, I am ever obedient to the
commands of Yudhishthira, and, therefore, the sinful acts of that wicked
wretch must have again to be revolved in my mind!'"



SECTION LXXX

"Nakula said, 'Much hath been said, O Madhava, by king Yudhishthira the
just who is conversant with morality and endued with liberality, and thou
hast heard what hath been said by Falguni also. As regards my own
opinion, O hero, thou hast repeatedly expressed it, Hearing first what
the wishes of the enemy are and disregarding all, do what thou regardest
to be proper for the occasion. O Kesava, diverse are the conclusions
arrived at as regards diverse matters. Success, however, O chastiser of
foes, is won when a man doth that which ought to be done in view of the
occasion. When a thing is settled in one way on one occasion, it becometh
unsuitable when the occasion becometh different. Persons, therefore, in
this world, O foremost of men, cannot stick to the same opinion
throughout. While we were living in the woods, our hearts were inclined
towards a particular course of action. While we were passing the period
of concealment, our wishes were of one kind, and now, at the present
time, O Krishna, when concealment is no longer necessary, our wishes have
become different. O thou of the Vrishni race, while we wandered in the
woods, attachment for the kingdom was not so great as now. The period of
our exile having ceased, hearing, O hero, that we have returned, an army
numbering full seven Akshauhinis hath, through thy grace, O Janardana,
been assembled. Beholding these tigers among men, of inconceivable might
and prowess, standing equipped for battle armed with weapons, what man is
there that will not be struck with fear? Therefore going into the midst
of the Kurus, speak thou first words fraught with mildness and then those
fraught with threats, so that the wicked Suyodhana may be agitated with
fear. What mortal man is there, of flesh and blood, who would encounter
in battle Yudhishthira and Bhimasena, the invincible Vibhatsu and
Sahadeva, myself, thyself and Rama, O Kesava, and Satyaki of mighty
energy. Virata with his sons, Drupada with his allies, and
Dhrishtadyumna, O Madhava, and the ruler of Kasi of great prowess and
Dhrishtaketu the lord of the Chedis? No sooner wilt thou go there than
thou wilt, without doubt, accomplish, O thou of mighty arms, the desired
object of king Yudhishthira the just. Vidura, and Bhishma and Drona and
Vahlika, these talents, O sinless one, will understand thee when thou
wouldst utter words of wisdom. They will solicit that ruler of men,
Dhritarashtra and Suyodhana of sinful disposition, with his counsellors,
to act according to the advice. When thou, O Janardana, art the speaker
and Vidura the listener, what subject is there that cannot be rendered
smooth and plain?'"



SECTION LXXXI

"Sahadeva said, 'What hath been said by the king is, indeed, eternal
virtue, but thou, O chastiser of foes, shouldst act, in such a way that
war may certainly happen. Even if the Kauravas express their desire for
peace with the Pandavas, still, O thou of Dasarha's race, provoke thou a
war with them. Having seen, O Krishna, the princess of Panchala brought
in that plight into the midst of the assembly, how can my wrath be
appeased without the slaughter of Suyodhana. If, O Krishna, Bhima and
Arjuna and king Yudhishthira the just are disposed to be virtuous,
abandoning virtue I desire an encounter with Duryodhana in battle.'

"Satyaki said, 'The high-souled Sahadeva, O thou of mighty arms, hath
spoken the truth. The rage I feel towards Duryodhana can be appeased only
by his death. Dost thou not remember the rage thou too hadst felt upon
beholding in the woods the distressed Pandavas clad in rags and
deer-skins? Therefore, O foremost of men, all the warriors assembled here
unanimously subscribe to what the heroic son of Madri, fierce in battle,
hath said!'

"Vaisampayana continued, 'At these words of the high-souled Yuyudhana, a
leonine roar was set up by all the warriors assembled there. And all the
heroes, highly applauding those words of Satyaki, praised him, saying,
'Excellent! Excellent!' And anxious to fight, they all began to express
their joy.'"



SECTION LXXXII

"Vaisampayana said, 'Hearing the peaceful words of the king that were
fraught with both virtue and profit, king Drupada's daughter Krishna, of
long black tresses, afflicted with great grief, applauding Sahadeva and
that mighty car-warrior Satyaki, addressed Madhava seated by his side.
And beholding Bhimasena declare for peace, that intelligent lady,
overwhelmed with woe and with eyes bathed in tears, said, 'O slayer of
Madhu, it is known to thee, O thou of mighty arms, by what deceitful
means, O righteous one, the son of Dhritarashtra with his counsellors
robbed the Pandavas, O Janardana. of their happiness. Thou knowest also,
O thou of Dasarha's race, what message was privately delivered to Sanjaya
by the king. Thou hast also heard all that was said unto Sanjaya. O thou
of great effulgence, these words were even these, 'Let only five villages
be granted to us, viz., Avishthala, and Vrikasthala, and Makandi, and
Varanavata, and for the fifth, any other,--O thou of mighty arms, O
Kesava, even this was the message that was to have been delivered to
Duryodhana and his counsellors. But, O Krishna, O thou of Dasarha's race,
hearing those words of Yudhishthira, endued with modesty and anxious for
peace, Suyodhana hath not acted according to them. If, O Krishna,
Suyodhana desireth to make peace without surrendering the kingdom, there
is no necessity of going thither for making such a peace. The Pandavas
with the Srinjayas, O thou of mighty arms, are quite able to withstand
the fierce Dhritarashtra host inflamed with rage. When they are no longer
amenable to this arts of conciliation, it is not proper, O slayer of
Madhu, that thou shouldst show them mercy. Those enemies, O Krishna, with
whom peace cannot be established by either conciliation or presents,
should be treated with severity by one desirous of saving his life.
Therefore, O mighty-armed Achyuta, heavy should be the punishment that
deserves to be speedily inflicted upon them by thyself aided by the
Pandavas and the Srinjayas. Indeed, even this would become the son of
Pritha, and add to thy glory, and if accomplished, will, O Krishna, be a
source of great happiness to the whole Kshatriya race. He that is
covetous, whether belonging to the Kshatriya or any other order, save of
course a Brahmana, even if most sinful, ought surely to be slain by a
Kshatriya, who is true to the duties of his own order. The exception in
the case of a Brahmana, O sire, is due to a Brahmana's being the
preceptor of all the other orders, as also the first sharer of
everything. Persons conversant with the scriptures declare, O Janardana,
that sin is incurred in slaying one that deserveth not to be slain. So
there is equal sin in not slaying one that deserveth to be slain. Act
thou, therefore, O Krishna, in such a way with the forces of the Pandavas
and the Srinjayas, that sin may not touch thee. From excess of confidence
in thee, O Janardana, I will repeat what hath been said again and again.
Whatever woman, O Kesava, is there on earth like me? I am the daughter of
king Drupada, risen from the sacrificial alter. I am the sister of
Dhrishtadyumna, thy dear friend, O Krishna. I have by marriage become a
lady of Ajamida's race,--the daughter-in-law of the illustrious Pandu. I
am the queen of Pandu's sons, who resemble five Indras in splendour. I
have, by these five heroes, five sons that are all mighty car-warriors,
and that are morally bound to thee, O Krishna, as Abhimanyu himself.
Being such, O Krishna, I was seized by the hair, dragged into the
assembly and insulted in the very sight of the sons of Pandu and in thy
life-time. O Kesava, the sons of Pandu, the Panchalas, and the Vrishnis
being all alive, exposed to the gaze of the assembly I was treated as a
slave by those sinful wretches. And when the Pandavas beholding it all
sat silent without giving way to wrath, in my heart I called upon thee. O
Govinda, saying,--Save me, O save me!--Then the illustrious king
Dhritarashtra, my father-in-law, said unto me, 'Ask thou any boon, O
princess of Panchala. Thou deservest boons and even honour at my hands.'
Thus addressed I said, 'Let the Pandavas be free men with their cars and
weapons.' Upon this the Pandavas, O Kesava, were freed but only to be
exiled into the woods. O Janardana, thou knowest all these sorrows of
mine. Rescue me, O lotus-eyed one, with my husbands, kinsmen, and
relatives, from that grief. Morally, O Krishna, I am the daughter-in-law
of both Bhishma and Dhritarashtra. Though such, I was yet forcibly made a
slave. Fie to Partha's bowmanship, oh, fie to Bhimasena's might since
Duryodhana, O Krishna, liveth for even a moment. If I deserve any favour
at thy hands, if thou hast any compassion for me, let thy wrath, O
Krishna, be directed towards the sons of Dhritarashtra.'

"Vaisampayana continued, 'Having said this, the beautiful Krishna of eyes
that were black in hue and large like lotus leaves, bathed in tears, and
walking like a cow-elephant, approached the lotus-eyed Krishna, and
taking with her left hand her own beautiful tresses of curly ends,
deep-blue in hue and scented with every perfume, endued with every
auspicious mark, and though gathered into a braid, yet soft and glossy
like a mighty snake, spake these words, 'Lotus-eyed one that art anxious
for peace with the enemy, thou shouldst, in all thy acts, call to thy
mind these tresses of mine seized by Dussasana's rude hands! If Bhima and
Arjuna, O Krishna, have become so low as to long for peace, my aged
father then with his war like sons will avenge for me in battle. My five
sons also that are endued with great energy, with Abhimanyu, O slayer of
Madhu, at their head, will fight with the Kauravas. What peace can this
heart of mine know unless I behold Dussasana's dark arm severed from his
trunk and pulverised to atoms? Thirteen long years have I passed in
expectation of better times, hiding in my heart my wrath like a
smouldering fire. And now pierced by Bhima's wordy darts that heart cf
mine is about to break, for the mighty-armed Bhima now casteth his eye on
morality. Uttering these words with voice choked in tears, the large-eyed
Krishna began to weep aloud, with convulsive sobs, and tears gushed down
her cheeks. And that lady, with hips full and round, began to drench her
close and deep bosom by the tears she shed which were hot as liquid fire.
The mighty-armed Kesava then spoke, comforting her in these words, 'Soon
wilt thou, O Krishna, behold the ladies of Bharata's race weep as thou
dost. Even they, O timid one, will weep like thee, their kinsmen and
friends being slain. They with whom, O lady, thou art angry, have their
kinsmen and warriors already slain. With Bhima and Arjuna and the twins,
at Yudhishthira's command, and agreeably to fate, and what hath been
ordained by the Ordainer, I will accomplish all this. Their hour having
arrived, the sons of Dhritarashtra, if they do not listen to my words,
will surely lie down on the earth turned as morsels of dogs and jackals.
The mountains of Himavat might shift their site, the Earth herself might
spilt into a hundred fragments, the firmament itself with its myriads of
stars might fall down, still my words can never be futile. Stop thy
tears, I swear to thee, O Krishna, soon wilt thou see thy husbands, with
their enemies slain, and with prosperity crowning them.'"



SECTION LXXXIII

"Arjuna said, 'Thou art now, O Kesava, the best friend of all the Kurus.
Related with both the parties, thou art the dear friend of both. It
behoveth thee to bring about peace between the Pandavas and the sons of
Dhritarashtra. Thou, O Kesava, art competent and, therefore, it behoveth
thee to bring about a reconciliation. O lotus-eyed one, proceeding hence
for peace, O slayer of foes, say unto our ever-wrathful brother
Suyodhana, what, indeed, should be said, 'If the foolish Duryodhana doth
not accept thy auspicious and beneficial counsels fraught with virtue and
profit, he will surely then be the victim of his fate.'

"The holy one said, 'Yes, I will go to king Dhritarashtra, desirous of
accomplishing what is consistent with righteousness, what may be
beneficial to us, and what also is for the good of the Kurus.'

"Vaisampayana continued, 'The night having passed away, a bright sun
arose in the east. The hour called Maitra set in, and the rays of the sun
were still mild. The month was (Kaumuda Kartika) under the constellation
Revati. It was the season of dew, Autumn having departed. The earth was
covered with abundant crops all around. It was at such a time that
Janardana, the foremost of mighty persons, in enjoyment of excellent
health, having heard the auspicious, sacred-sounding and sweet words of
gratified Brahmanas, like Vasava himself hearing the adorations of the
(celestial) Rishis,--and having also gone through the customary acts and
rites of the morning, purified himself by a bath, and decked his person
with unguents and ornaments, worshipped both the Sun and Fire. And having
touched the tail of a bull and reverently bowed to the Brahmanas, walked
round the sacred fire, and cast his eyes on the (usual) auspicious
articles placed in view, Janardana recollected Yudhishthira's word and
addressed Sini's grandson Satyaki, seated near, saying, 'Let my car be
made ready and let my conch and discus along with my mace, and quivers
and darts and all kinds of weapons, offensive and defensive, be placed on
it, for Duryodhana and Karna and Suvala's son are all of wicked souls,
and foes, however contemptible, should never be disregarded by even a
powerful person. Understanding the wishes of Kesava, the wielder of the
discus and the mace, his attendants immediately addressed themselves to
yoke his car. And that car resembled in effulgence the fire that shows
itself at the time of the universal dissolution, and itself in speed. And
it was provided with two wheels that resembled the sun and the moon in
lustre. And it bore emblazonments of moons, both crescent and full, and
of fishes, animals, and birds and it was adorned with garlands of diverse
flowers and with pearls and gems of various kinds all around. And endued
with the splendour of the rising sun, it was large and handsome. And
variegated with gems and gold, it was furnished with an excellent
flag-staff bearing beautiful pennons. And well-supplied with every
necessary article, and incapable of being resisted by the foe, it was
covered with tiger-skins, and capable of robbing the fame of every foe,
it enhanced the joy of the Yadavas. And they yoked unto it those
excellent steeds named Saivya and Sugriva and Meghapushpa and Valahaka,
after these had been bathed and attired in beautiful harness. And
enhancing the dignity of Krishna still further, Garuda, the lord of the
feathery creation, came and perched on the flag-staff of that car
producing a terrible rattle. And Saurin then mounted on that car, high as
the summit of the Meru, and producing a rattle, deep and loud as the
sound of the kettle-drum or the clouds and which resembled the celestial
car coursing at the will of the rider. And taking Satyaki also upon it,
that best of male beings set out, filling the earth and the welkin with
the rattle of his chariot-wheels. And the sky became cloudless, and
auspicious winds began to blow around, and the atmosphere freed from the
dust became pure. Indeed, as Vasudeva set out, auspicious animals and
birds, whirling by the right side, began to follow him, and cranes and
peacocks and swans all followed the slayer of Madhu, uttering cries of
good omens. The very fire, fed with Homa libations in accompaniment with
Mantras, freed from smoke blazed up cheerfully, sending forth its flames
towards the right. And Vasishtha and Vamadeva, and Bhuridyumna and Gaya,
and Kratha and Sukra and Kusika and Bhrigu, and other Brahmarshis and
celestial Rishis united together, all stood on the right side of Krishna,
that delighter of the Yadavas, that younger brother of Vasava. And thus
worshipped by those and other illustrious Rishis and holy men, Krishna
set out for the residence of the Kurus. And while Krishna was proceeding,
Yudhishthira, the son of Kunti, followed him, as also Bhima and Arjuna
and those other Pandavas, viz., the twin sons of Madri. And the valiant
Chekitana and Dhrishtaketu, the ruler of the Chedis, and Drupada and the
king of Kasi and that mighty car-warrior Sikhandin, and Dhrishtadyumna,
and Virata with his sons, and the princes of Kekaya also,--all these
Kshatriyas followed that bull of the Kshatriya race to honour him. And
the illustrious king Yudhishthira the just, having followed Govinda to
some distance, addressed him in these words in the presence of all those
kings. And the son of Kunti embraced that foremost of all persons, who
never, from desire, or anger, or fear, or purpose of gain committed the
least wrong, whose mind was ever steady, who was a stranger to
covetousness, who was conversant with morality and endued with great
intelligence and wisdom, who knew the hearts of all creatures and was the
lord of all, who was the God of gods, who was eternal, who was possessed
of every virtue, and who bore the auspicious mark on his breast. And
embracing him the king began to indicate what he was to do.'

"Yudhishthira said, 'That lady who hath brought us from our infancy; who
is ever engaged in facts and ascetic penances and propitiatory rites and
ceremonies; who is devoted to the worship of the gods and guests; who is
always engaged in waiting upon her superiors who is fond of her sons,
bearing for them an affection that knows no bounds; who, O Janardana, is
dearly loved by us; who, O grinder of foes, repeatedly saved us from the
snares of Suyodhana, like a boat saving a ship-wrecked crew from the
frightful terrors of the sea; and who, O Madhava, however undeserving of
woe herself, hath on our account endured countless sufferings,--should be
asked about her welfare-Salute and embrace, and, oh, comfort her over and
over, overwhelmed with grief as she is on account of her sons by talking
of the Pandavas. Ever since her marriage she hath been the victim,
however undeserving, of sorrow and griefs due to the conduct of her
father-in-law, and suffering hath been her position. Shall I, O Krishna,
ever see the time when, O chastiser of foes, my afflictions being over, I
shall be able to make my sorrowing mother happy? On the eve of our exile,
from affection for her children, she ran after us in anguish, crying
bitterly. But leaving her behind, we went into the woods. Sorrow doth not
necessarily kill. It is possible, therefore, that she is alive, being
hospitably entertained by the Anartas, though afflicted with sorrow on
account of her sons. O glorious Krishna, salute her for me, the Kuru king
Dhritarashtra also, and all those monarchs who are senior to us in age,
and Bhishma, and Drona, and Kripa, and king Vahlika, and Drona's son and
Somadatta, and in fact, every one of the Bharata race, and also Vidura
endued with great wisdom, that counsellor of the Kurus, of profound
intellect and intimate acquaintance with morality,--should all, O slayer
of Madhu, be embraced by thee!' Having in the presence of the kings, said
these words unto Kesava, Yudhishthira, with Krishna's permission, came
back having at first walked round him. Then Arjuna, proceeding a few
steps, further said unto his friend, that bull among men, that slayer of
hostile heroes, that invincible warrior of Dasarha's race, 'It is known
to all the kings, O illustrious Govinda, that at our consultation it was
settled that we should ask back the kingdom. If without insulting us, if
honouring thee, they honestly give us what we demand, then, O mighty
armed one, they would please me greatly and would themselves escape a
terrible danger. If, however, Dhritarashtra's son, who always adopts
improper means, acts otherwise, then I shall surely, O Janardana,
annihilate the Kshatriya race.'

"Vaisampayana continued, 'When Arjuna said these words, Vrikodara was
filled with delight. And that son of Pandu continually quivered with
rage; and while still quivering with rage and the delight that filled his
heart upon hearing Dhananjaya's words, he set forth a terrible shout. And
hearing that shout of his, all the bowmen trembled in fear and steeds and
elephants were seen to pass urine and excreta. And having addressed
Kesava then and informed him of his resolution. Arjuna with Janardana's
permission, came back, having first embraced him. And after all the kings
had desisted following him, Janardana set out with a cheerful heart on
his car drawn by Saivya, Sugriva, and others. And those steeds of
Vasudeva, urged by Daruka, coursed onwards, devouring the sky and
drinking the road. And on his way Kesava of mighty arms met with some
Rishis blazing with Brahmic lustre, standing on both sides of the road,
And soon alighting from his car, Janardana saluted them reverently. And
worshipping them duly, he enquired of them, saying, 'Is there peace in
all the world? Is virtue being duly practised? And the other three orders
obedient to the Brahmanas? And having duly worshipped them, the slayer of
Madhu again said, 'Where have ye been crowned with success? Whither would
ye go, and for what object? What also shall I do for yourselves? What has
brought your illustrious selves down on the earth?' Thus addressed,
Jamadagni's son, the friend of Brahma--that lord of both gods and
Asuras,--approached Govinda the slayer of Madhu, embraced him, and said,
'The celestial Rishis of pious deeds, and Brahmanas of extensive
acquaintance with the scriptures, and royal sages, O Dasarha, and
venerable ascetic,--these witnesses, O illustrious one, of the former
feats of gods and Asuras,--are desirous of beholding all the Kshatriyas
of the earth assembled from every side as also the counsellors sitting in
the assembly, the kings, and thyself the embodiment of truth, O
Janardana. O Kesava, we will go thither for beholding that grand sight.
We are also anxious, O Madhava, to listen to those words fraught with
virtue and profit, which will be spoken by thee, O chastiser of foes,
unto the Kurus in the presence of all the kings. Indeed, Bhishma, and
Drona, and others, as also the illustrious Vidura and thyself, O tiger
among the Yadavas,--Ye all will be assembled together in conclave! We
desire, O Madhava, to hear the excellent, truthful, and beneficial words
that thou wilt utter and they also, O Govinda. Thou art now informed of
our purpose, O thou of mighty arms. We will meet thee again. Go thither
safely, O hero. We hope to see thee in the midst of the conclave, seated
on an excellent seat mustering all thy energy and might.'"



SECTION LXXXIV

"Vaisampayana said, 'O smiter of foes, when Devaki's son of mighty arms
set out (for Hastinapura), ten mighty car-warriors, capable of slaying
hostile heroes, fully armed, followed in his train. And a thousand
foot-soldiers, and a thousand horsemen, and attendants by hundreds, also
formed his train, carrying, O king, provisions in abundance.'

"Janamejaya said, 'How did the illustrious slayer of Madhu, of Dasarha's
race, proceed on his journey? And what omens were seen when that hero set
out?'

"Vaisampayana continued, 'Listen to me as I narrate all those natural and
unnatural omens that were noticed at the time when the illustrious
Krishna departed (for Hastinapura). Though there were no clouds in the
sky, yet the roll of thunder accompanied by flashes of lightning was
heard. And fleecy clouds in a clear sky rained incessantly in the rear!
The seven large rivers including the Sindhu (Indus) though flowing
eastwards then flowed in opposite directions. The very directions seemed
to be reversed and nothing could be distinguished. Fires blazed up
everywhere, O monarch, and the earth trembled repeatedly. The contents of
wells and water-vessels by hundreds swelled up and ran out. The whole
universe was enveloped in darkness. The atmosphere being filled with
dust, neither the cardinal nor the subsidiary points of the horizon
could, O king, be distinguished. Loud roars were heard in the sky without
any being being visible from whom these could emanate. This wonderful
phenomenon, O king, was noticed all over the country. A south-westerly
wind, with the harsh rattle of the thunder, uprooting trees by the
thousands, crushed the city of Hastinapura. In those places, however, O
Bharata, through which he of Vrishni's race passed, delicious breezes
blew and everything became auspicious. Showers of lotuses and fragrant
flowers fell there. The very road became delightful, being free from
prickly grass and thorns. At those places where he stayed, Brahmanas by
thousands glorified that giver of wealth with (laudation) and worshipped
him with dishes of curds, ghee, honey, and presents of wealth. The very
women, coming out on the road, strewed wild flowers of great fragrance on
the person of that illustrious hero, devoted to the welfare of all
creatures. He then came upon a delightful spot called Salibhavana which
was filled with every kind of crops, a spot that was delicious and
sacred, after having, O bull of the Bharata race, seen various villages
abounding in bees, and picturesque to the eye, and delightful to the
heart, and after having passed through diverse cities and kingdoms.
Always cheerful and of good hearts, well-protected by the Bharatas and
therefore free from all anxieties on account of the designs of invaders,
and unacquainted with calamities of any kind, many of the citizens of
Upaplavya, coming out of their town, stood together on the way, desirous
of beholding Krishna. And beholding that illustrious one resembling a
blazing fire arrived at the spot, they worshipped him who deserved their
worship with all the honours of a guest arrived in their abode. When at
last that slayer of hostile heroes, Kesava, came to Vrikasthala, the sun
seemed to redden the sky by his straggling rays of light. Alighting from
his car, he duly went through the usual purificatory rites, and ordering
the steeds to be unharnessed, he set himself to say his evening prayers.
And Daruka also, setting the steeds free, tended them according to the
rules of equine science, and taking off the yokes and traces, let them
loose. After this was done, the slayer of Madhu said, 'Here must we pass
the night for the sake of Yudhishthira's mission. Ascertaining that to be
his intention, the attendants soon set a temporary abode and prepared in
a trice excellent food and drink. Amongst the Brahmanas, O king, that
resided in the village, they that were of noble and high descent, modest,
and obedient to the injunctions of the Vedas in their conduct, approached
that illustrious chastiser of foes, Hrishikesa, and honoured him with
their benedictions and auspicious speeches. And having honoured him of
Dasarha's race that deserveth honour from every one, they placed at the
disposal of that illustrious person their houses, abounding in wealth.
Saying unto them--'Enough'--the illustrious Krishna paid them proper
homage, each according to his rank, and wending with them to their house,
he returned in their company to his own (tent). And feeding all the
Brahmanas with sweet-meats and himself taking his meals with them, Kesava
passed the night happily there.'"



SECTION LXXXV

"Vaisampayana said, 'Meanwhile, understanding from his spies that the
slayer of Madhu had set out, Dhritarashtra, with his hair standing erect,
respectfully addressing the mighty-armed Bhishma and Dorna and Sanjaya
and the illustrious Vidura, said these words unto Duryodhana and his
counsellors, 'O scion of Kuru's race, strange and wonderful is the news
that we hear. Men, women and children, are talking of it. Others are
speaking of it respectfully, and others again assembled together. Within
houses where men congregate and in open spots, people and discussing it.
All say that Dasarha of great prowess will come hither for the sake of
Pandavas. The slayer of Madhu is, by all means, deserving of honour and
worship at our hands. He is the Lord of all creatures, and on him resteth
the course of every thing in the universe. Indeed, intelligence and
prowess and wisdom and energy, all reside in Madhava. Worthy of honour at
the hands of all righteous persons he is the foremost of all men, and is,
indeed, eternal Virtue. If worshipped he is sure to bestow happiness; and
if not worshipped fie is sure to inflict misery. If that smiter of foes,
Dasarha be gratified with our offerings, all our wishes may be obtained
by us, through his grace, in the midst of the kings. O chastiser of foes,
make without loss of time every arrangement for his reception. Let
pavilions be set up on the road, furnished with every object of
enjoyment. O mighty-armed son of Gandhari, make such arrangements that he
may be gratified with thee. What doth Bhishma think in this matter?' At
this, Bhishma and others, all applauding those words of king
Dhritarashtra, said,--'Excellent.' King Duryodhana then, understanding
their wishes, ordered delightful sites to be chosen for the erection of
pavilions. Many pavilions were thereupon constructed abounding with gems
of every kind, at proper intervals and at delightful spots. And the king
sent thither handsome seats endued with excellent qualities, beautiful
girls, and scents and ornaments, and fine robes, and excellent viands,
and drink of diverse qualities, and fragrant garlands of many kinds. And
the king of the Kurus took especial care to erect, for the reception of
Krishna, a highly beautiful pavilion at Vrikasthala, full of precious
gems. And having made all these arrangements that were god-like and much
above the capacity of human beings, king Duryodhana informed
Dhritarashtra of the same. Kesava, however, of Dasarha's race, arrived at
the capital of the Kurus, without casting a single glance at all those
pavilions and all those gems of diverse kinds.'"



SECTION LXXXVI

"Dhritarashtra said, 'O Vidura, Janardana hath set out from Upaplavya. He
is now staying at Vrikasthala and will come here tomorrow. Janardana is
the leader of the Ahukas, the foremost person amongst all the members of
the Sattwata race, is high-souled, and endued with great energy and great
might. Indeed, Madhava is the guardian and protector of the Prosperous
kingdom of Vrishnis and is the illustrious Great-Grandsire of even the
three worlds. The Vrishnis adore the wisdom of the intelligent Krishna,
even as the Adityas, the Vasus, and the Rudras adore the wisdom of
Vrihaspati. O virtuous one, I will in thy presence, offer worship unto
that illustrious scion of Dasarha's race. Listen to me about that
worship. I will give him sixteen cars made of gold, each drawn by four
excellent and well-adorned steeds of uniform colour and of the Vahlika
breed. O Kaurava, I will give him eight elephants with temporal juice
always trickling down and tusks as large as poles of ploughs, capable of
smiting hostile ranks, and each having eight human attendants. I will
give him a century of handsome maid-servants of the complexion of gold,
all virgins, and man-servants I will give him as, many. I will give him
eighteen thousand woolen blankets soft to the touch, all presented to us
by the hill-men. I will also give him a thousand deer-skins brought from
China and other things of the kind that may be worthy of Kesava. I will
also give him this serene gem of the purest rays that shines day and
night, for Kesava alone deserves it. This car of mine drawn by mules that
makes a round of full fourteen Yojanas a day, I will also give him. I
will place before him every-day-provisions eight times greater than what
is necessary for the animals and attendants that form his train. Mounted
on their cars, having their person well-adorned, all my sons and
grandsons, save Duryodhana, will go out to receive him. And thousands of
graceful and well-decked dancing girls will go out on foot to receive the
illustrious Kesava. And the beautiful girls that will go out of the town
for receiving Janardana will go out unveiled. Let all the citizens with
their wives and children behold the illustrious slayer of Madhu wit h as
much respect and devotion as they show when casting their eyes on the
morning sun. Let the canopy all round, at my command, be crowded with
pendants and banners, and let the road, by which Kesava will come, be
well-watered and its dusts removed. Let Dussasana's abode, which is
better than Duryodhana's, be cleansed and well-adorned without delay.
That mansion consisting of many beautiful buildings, is pleasant and
delightful, and abounds with the wealth of all seasons. It is in that
abode that all my wealth, as also Duryodhana's, are deposited. Let all
that scion of the Vrishni race deserves be given unto him.'"



SECTION LXXXVII

"Vidura said, 'O monarch, O best of men, thou art respected by three
worlds. Thou, O Bharata, art loved and regarded by every body. Venerable
in year as thou art, what thou wilt say at this age cap never be against
the dictates of the scriptures or the conclusions of well-directed
reason, for thy mind is ever calm. Thy subjects, O king, are well-assured
that, like characters on stone, light in the sun, and billows in the
ocean, virtue resideth in thee permanently. O monarch, every one is
honoured and made happy in consequence of thy numerous virtues. Strive,
therefore, with thy friends and kinsmen to retain those virtues of thine.
Oh, adopt sincerity of behaviour. Do not from folly, cause a wholesale
destruction of thy sons, grandsons, friends, kinsmen, and all that are
dear to thee. It is much, O king, that thou wishes to give unto Kesava as
thy guest. Know, however, that Kesava deserves all this and much more,
aye, the whole earth itself. I truly swear by my own soul that thou dost
not wish to give all this unto Krishna either from motives of virtue or
for the object of doing what is agreeable to him. O giver of great
wealth, all this betrays only deception, falsehood, and insincerity. By
the external acts, O king, I know thy secret purpose. The five Pandavas,
O king, desire only five villages. Thou, however, dost not wish to give
them even that. Thou art, therefore, unwilling to make peace. Thou
seekest to make the mighty-armed hero of Vrishni's race thy own by means
of thy wealth; in foot, by this means, thou seekest to separate Kesava
from the Pandavas. I tell thee, however, that thou art unable, by wealth,
or attention, or worship, to separate Krishna from Dhananjaya. I know
magnanimity of Krishna; I know firm devotion of Arjuna towards him, I
know that Dhananjaya, who is Kesava's life, is incapable of being given
up by the latter. Save only a vessel of water, save only the washing of
his feet, save only the (usual) enquiries after the welfare (of those he
will see), Janardana will not accept any other hospitality or set his
eyes on any other thing. Offer him, however, O king, that hospitality
which is the most agreeable to that illustrious one deserving of every
respect, for there is no respect that may not be offered to Janardana.
Give unto Kesava, O king, that object in expectation of which, from
desire of benefiting both parties, he cometh to the Kurus. Kesava desires
peace to be established between thee and Duryodhana on one side and the
Pandavas on the other. Follow his counsels, O, monarch. Thou art their
father, O king, and the Pandavas are thy sons. Thou art old, and they are
children to thee in years, behave as father towards them, that are
disposed to pay thee filial regard."



SECTION LXXXVIII

"Duryodhana said, 'All that Vidura hath said about Krishna, hath indeed,
been truly said; for Janardana is greatly devoted to the Pandavas and can
never be separated from them. All the diverse kinds of wealth, O foremost
of kings, that are proposed to be bestowed upon Janardana ought never to
be bestowed upon him. Kesava is, of course, not unworthy of our worship,
but both time and place are against it, for he (Krishna), O king, on
receiving our worship, will very likely think that we are worshipping him
out of fear. This is my certain conviction, O king, that an intelligent
Kshatriya must not do that which may bring disgrace upon him. It is
well-known to me that the large-eyed Krishna deserveth the most
reverential worship of the three worlds. It is quite out of place,
therefore, O illustrious king, to give him anything now, for war having
been decided upon, it should never be put off by hospitality.'

"Vaisampayana. continued, 'Hearing these words of his, the Grandsire of
the Kurus spoke these words unto the royal son of Vichitravirya,
'Worshipped or not worshipped, Janardana never becometh angry. None,
however, can treat him with disrespect, for Kesava is not contemptible.
Whatever, O mighty one, he purposeth to do is incapable of being
frustrated by anybody by every means in his power. Do without hesitation
what Krishna of mighty arms sayeth and bring about peace with the
Pandavas through Vasudeva as the means. Truly Janardana, possessed of
virtuous soul, will say what is consistent with religion and profit. It
behoveth thee, therefore, with all thy friends, to tell him what only is
agreeable to him.'

"Duryodhana said, 'O Grandsire, I can, by no means, live by sharing this
swelling prosperity of mine with the Pandavas. Listen, this, indeed, is a
great resolution which I have formed. I will imprison Janardana who is
the refuge of the Pandavas. He will come here tomorrow morning; and when
he is confined, the Vrishnis and the Pandavas, aye, the whole earth, will
submit to me. What may be the means for accomplishing it, so that
Janardana may not guess our purpose, and so that no danger also may
overtake us, it behoveth thee to say.'

"Vaisampayana continued, 'Hearing these fearful words of his son about
imprisoning Krishna, Dhritarashtra, with all his counsellors, was very
much pained and became deeply afflicted. King Dhritarashtra then spoke
those words unto Duryodhana, 'O ruler of men, never say this again, this
is not immemorial custom. Hrishikesa cometh here as an ambassador. He is,
besides, related to and is dear to us. He hath done us no wrong; how then
doth he deserves imprisonment?'

"Bhishma said, 'This wicked son of thine, O Dhritarashtra, hath his hour
come. He chooseth evil, not good, though entreated by his well-' wishers.
Thou also followest in the wake of this wicked wretch of sinful
surroundings, who treadeth a thorny path setting at naught the words of
his well-wisher. This exceedingly wicked son of thine with all his
counsellors coming in contact with Krishna of unstained acts, will be
destroyed in a moment. I dare not listen to the words of this sinful and
wicked wretch that hath abandoned all virtue.'

'Having said this, that aged chief of the Bharata race, Bhishma of
unbaffled prowess, inflamed with rage rose and left that place.'"



SECTION LXXXIX

"Vaisampayana said, 'Rising up (from his bed) at day-dawn, Krishna went
through his morning rites, and taking leave of the Bharatas, set out for
the city (of the Kurus). Ana all the inhabitants of Vrikasthala, bidding
farewell unto that mighty one of long arms while he was about to depart,
all returned to their homes. And all the Dhartarashtras except
Duryodhana, attired in excellent robes, and with Bhishma, Drona, Kripa,
and others, went out to meet him. And the citizens by thousands, O king,
on cars of diverse kinds, and many on foot, also came out, desirous of
beholding Hrishikesa. And meeting on the way Bhishma of spotless deed,
and Drona, and Dhritarashtra's sons, he entered the city, surrounded by
them all. And in honour of Krishna, the city was beautifully adorned, and
the principal streets were decorated with diverse jewels and gems. And, O
king, O bull of the Bharata race, on that occasion no one,--man, woman,
or child,--remained in doors, so eager were the citizens for beholding
Vasudeva. And all the citizens came out and lined the streets and bent
their heads down to the ground singing eulogies in his honour, O king,
when Hrishikesa entered the city and passed through it. And substantial
mansions, filled with high-born ladies, seemed to be on the point of
falling down on the ground in consequence of their living weight. And
although Vasudeva's steeds were endued with great speed, yet they moved
very slowly through that dense mass of human beings. And that lotus-eyed
grinder of foes then entered Dhritarashtra's ash-coloured palace which
was enriched with numerous buildings. And having passed through the first
three chambers of the palace, that chastiser of foes, Kesava, came upon
the royal son of Vichitravirya. And upon that son of Dasarha's race
approaching his presence, the blind monarch of great fame stood up along
with Drona and Bhishma, Kripa and Somadatta, and king Vahlika also,--all
stood up for honouring Janardana. And the Vrishni hero, having approached
king Dhritarashtra of great fame, worshipped him and Bhishma with proper
words and without losing any time. And having offered that worship unto
them according to established usage, Madhava the slayer of Madhu, greeted
the other kings according to their seniority in years. And Janardana then
accosted the illustrious Drona and his son, and Vahlika, and Kripa, and
Somadatta. And there in that chamber Jay a spacious seat of beautiful
workmanship, made of gold and set with jewels. And at Dhritarashtra's
request, Achyuta took that seat; and the priests of Dhritarashtra duly
offered Janardana a cow, honey and curds and water. And after the rites
of hospitality were over, Govinda remained there for a while, surrounded
by the Kurus, laughing and jesting with them according to their
relationship with him. And that illustrious grinder of foes, honoured and
worshipped by Dhritarashtra, came out with the king's permission. And
Madhava having duly greeted all the Kurus in their assembly, then went to
the delightful abode of Vidura; and Vidura, having approached Janardana
of Dasarha's race thus arrived at his abode, worshipped him with every
auspicious and desirable offering. And he said, 'What use, O lotus-eyed
one, in telling thee of the joy I feel at this advent of thine, for thou
art the inner Soul of all embodied creatures.' And after the hospitable
reception was over, Vidura, conversant with all the principles of
morality, enquired of Govinda, the slayer of Madhu, about the welfare of
Pandavas. And that scion of Dasarha's race, that chief of the Vrishnis,
unto whom the past and the future were as the present, knowing that
Vidura was loved by the Pandavas and friendly towards them, and learned,
and firm in morality, and honest, and harbouring no wrath (against the
Pandavas), and wise, began to tell him everything in detail about the
doings of the sons of Pandu.'"



SECTION XC

"Vaisampayana said, 'Janardana, the chastiser of foes, after his meeting
with Vidura, went then in the afternoon to his paternal aunt, Pritha. And
beholding Krishna whose countenance beamed with the effulgence of the
radiant sun arrived at her abode, she encircled his neck with her arms
and began to pour forth her lamentations remembering her sons. And at the
sight, after a long time, of Govinda of Vrishni's race, the companion of
those mighty children of hers, the tears of Pritha flowed fast. And after
Krishna, that foremost of warriors, had taken his seat having first
received the rites of hospitality, Pritha, with a woe-begone face and
voice choked with tears addressed him, saying. They, who, from their
earliest years have always waited with reverence on their superiors;
they, who, in friendship are attached to one another; they, who, deprived
deceitfully of their kingdom had gone to seclusion, however worthy of
living in the midst of friends and attendants,--they, who have subjugated
both wrath and joy, are devoted to Brahman's, and truthful in
speech,--those children of mine, who, abandoning kingdom and enjoyments
and leaving my miserable self behind, had gone to the woods, plucking the
very roots of my heart,--those illustrious sons of Pandu, O Kesava, who
have suffered woe however undeserving of it,--how, alas, did they live in
the deep forest abounding with lions and tigers and elephants? Deprived
in their infancy of their father, they were all tenderly brought up by
me. How, also, did they live in the mighty forest, without seeing both
their parents? From their infancy, O Kesava, the Pandavas were aroused
from their beds by the music of conchs and drums and flutes. That they
who while at home, used to sleep in high palatial chambers on soft
blankets and skins of the Runku deer and were waked up in the morning by
the grunt of elephants, the neighing of steeds, the clatter of car-wheels
and the music of conchs and cymbals in accompaniment with the notes of
flutes and lyres,--who, adored at early dawn with sacred sounding hymns
uttered by Brahmanas, worshipped those amongst them that deserved such
worship with robes and jewels and ornaments, and who were blessed with
the auspicious benedictions of those illustrious members of the
regenerate order, as a return for the homage the latter received,--that
they, O Janardana, could sleep in the deep woods resounding with the
shrill and dissonant cries of beasts of prey can hardly be believed,
undeserving as they were of so much woe. How could they, O slayer of
Madhu, who were roused from their beds by music of cymbals and drums and
conchs and flutes, with the honeyed strains of songstresses and the
eulogies chanted by bards and professional reciters,--alas, how could
they be waked in the deep woods by the yells of wild beasts? He that is
endued with modesty, is firm in truth, with senses under control and
compassions for all creatures,--he that hath vanquished both lust and
malice and always treadeth the path of the righteous, he that ably bore
the heavy burthen borne by Amvarisha and Mandhatri Yayati and Nahusha and
Bharata and Dilip and Sivi the son of Usinara and other royal sages of
old, he that is endued with an excellent character and disposition, he
that is conversant with virtue, and whose prowess is incapable of being
baffled, he that is fit to become the monarch of the three worlds in
consequence of his possession of every accomplishment, he that is the
foremost of all the Kurus lawfully and in respect of learning and
disposition, who is handsome and mighty-armed and hath no enemy,--Oh, how
is that Yudhishthira of virtuous soul, and of complexion like that of
pure gold? He that hath the strength of ten thousand elephants and the
speed of the wind, he that is mighty and ever wrathful amongst the sons
of Pandu, he that always doth good to his brothers and is, therefore,
dear to them all, he, O slayer of Madhu, that slew Kichaka with all his
relatives, he that is the slayer of the Krodhavasas, of Hidimva, and of
Vaka, he that in prowess is equal unto Sakra, and in might unto the
Wind-god, he that is terrible, and in wrath is equal unto Madhava
himself, he that is the foremost of all smiters,--that wrathful son of
Pandu and chastiser of foes, who, restraining his rage, might,
impatience, and controlling his soul, is obedient to the commands of his
elder brother,--speak to me, O Janardana, tell me how is that smiter of
immeasurable valour, that Bhimasena, who in aspect also justifies his
name--that Vrikodara possessing arms like maces, that mighty second son
of Pandu? O Krishna, that Arjuna of two arms who always regardeth himself
as superior to his namesake of old with thousand arms, and who at one
stretch shooteth five hundred arrows, that son of Pandu who in the use of
weapons is equal unto king Kartavirya, in energy unto Aditya, in
restraint of senses unto a great sage, in forgiveness unto the Earth, and
in prowess unto Indra himself,--he, by whose prowess, O slayer of Madhu,
the Kurus amongst all the kings of the earth have obtained this extensive
empire, blazing with effulgence,--he, whose strength of arms is always
adored by the Pandavas,--that son of Pandu, who is the foremost of all
car-warriors and whose prowess is incapable of being frustrated,--he,
from an encounter with whom in battle no foe ever escapeth with
life,--he, O Achyuta, who is the conqueror of all, but who is incapable
of being conquered by any,--he, who is the refuge of the Pandavas like
Vasava of the celestials,--how, O Kesava, is that Dhananjaya now, that
brother and friend of thine? He that is compassionate to all creatures,
is endued with modesty and acquainted with mighty weapons, is soft and
delicate and virtuous,--he that is dear to me,--that mighty bowman
Sahadeva, that hero and ornament of assemblies,--he, O Krishna, who is
youthful in years, is devoted to the service of his brothers, and is
conversant with both virtue and profit, whose brothers, O slayer of
Madhu, always applaud the disposition of that high-souled and
well-behaved son of mine,--tell me, O thou of the Vrishni race, of that
heroic Sahadeva, that foremost of warriors, that son of Madri, who always
waiteth submissively on his elder brothers and so reverentially on me. He
that is delicate and youthful in years, he that is brave and handsome in
person,--that son of Pandu who is dear unto his brothers as also unto
all, and who, indeed, is their very life though walking with a separate
body,--he that is conversant with various modes of warfare,--he that is
endued with great strength and is a mighty bowman,--tell me, O Krishna,
whether that dear child of mine, Nakula, who was brought up in luxury, is
now well in body and mind? O thou of mighty arms, shall I ever behold
again Nakula of mine, that mighty car-warrior, that delicate youth
brought up in every luxury and undeserving of woe? Behold, O hero, I am
alive today, even I, who could know peace by losing sight of Nakula for
the short space of time taken up by a wink of the eye. More than all my
sons, O Janardana, is the daughter of Drupada dear to me. High-born and
possessed of great beauty, she is endued with every accomplishment.
Truthful in speech, she chose the company of her lords, giving up that of
her sons, Indeed, leaving her dear children behind, she followeth the
sons of Pandu. Waited upon at one time by a large train of servants, and
adored by her husbands with every object of enjoyment, the possessor of
every auspicious mark and accomplishment, how, O Achyuta, is that
Draupadi now? Having five heroic husbands who are all smiters of foes and
all mighty bowmen, each equal unto Agni in energy, alas, woe hath yet
been the lot of Drupada's daughter. I have not for fourteen long years, O
chastiser of foes, beheld the princess of Panchala, that daughter-in-law
of mine' who herself hath been a prey to constant anxiety on account of
her children, whom she hath not seen for that period. When Drupada's
daughter endued with such a disposition, doth not enjoy uninterrupted
happiness, it seemeth, O Govinda, that the happiness one enjoyeth is
never the fruit of one's acts. When I remember the forcible dragging of
Draupadi to the assembly, then neither Vibhatsu nor Yudhishthira, nor
Bhima, nor Nakula, nor Sahadeva, becometh an object of affection to me.
Never before had a heavier grief been mine than what pierced my heart
when that wretch Dussasana, moved by wrath and covetousness, dragged
Draupadi, then in her flow, and therefore clad in a single raiment, into
the presence of her father-in-law in the assembly and exposed her to the
gaze of all the Kurus. It is known that amongst those that were present,
king Vahlika, Kripa, Somadatta, were pierced with grief at this sight,
but of all present in that assembly, it was Vidura whom I worship.
Neither by learning, nor by wealth doth one become worthy of homage. It
is by disposition alone that one becomes respectable, O Krishna, endued
with great intelligence and profound wisdom, the character of the
illustrious Vidura, like unto an ornament (that he wears) adorns the
whole world.'

"Vaisampayana continued, 'Filled with delight at the advent of Govinda,
and afflicted with sorrow (on account of her sons) Pritha gave expression
to all her diverse griefs. And she said, 'Can gambling and the slaughter
of deer, which, O chastiser of foes, occupied all wicked kings of old, be
a pleasant occupation for the Pandavas? The thought consumeth, O Kesava,
that being dragged into the presence of all the Kurus in their assembly
by Dhritarashtra's sons, insults worse than death were heaped on Krishna,
O chastiser of foes, the banishment of my sons from their capital and
their wanderings in the wilderness,--these and various other griefs, O
Janardana, have been mine. Nothing could be more painful to me or to my
sons themselves, O Madhava, than that they should have had to pass a
period of concealment, shut up in a stranger's house. Full fourteen years
have passed since the day when Duryodhana first exited my sons. If misery
is destructive of fruits of sins, and happiness is dependent on the
fruits of religious merit, then it seems that happiness may still be ours
after so much misery. I never made any distinction between
Dhritarashtra's sons and mine (so far as maternal affection is
concerned). By that truth, O Krishna, I shall surely behold thee along
with the Pandavas safely come out of the present strife with their foes
slain, and the kingdom recovered by them. The Pandavas themselves have
observed their vow with such truthfulness sticking to Dharma that they
are incapable of being defeated by their enemies. In the matter of my
present sorrows, however, I blame neither myself nor Suyodhana, but my
father alone. Like a wealthy man giving away a sum of money in gift, my
father gave me away to Kuntibhoja. While a child playing with a ball in
my hands, thy grandfather, O Kesava, gave me away to his friend, the
illustrious Kuntibhoja. Abandoned, O chastiser of foes, by my own father,
and my father-in law, and afflicted with insufferable woes, what use, O
Madhava, is there in my being alive? On the night of Savyasachin's birth,
in the lying-in-room, an invisible voice told me, 'This son of thine will
conquer the whole world, and his fame will reach the very heavens.
Slaying the Kurus in a great battle and recovering the kingdom, thy son
Dhanajaya will, with his brothers, perform three grand sacrifices.' I do
not doubt the truth of that announcement. I bow unto Dharma that upholds
the creation. If Dharma be not a myth, then, O Krishna, thou wilt surely
achieve all that the invisible voice said. Neither the loss of my
husband, O Madhava, nor loss of wealth, nor our hostility with the Kurus
ever inflicted such rending pains on me as that separation from my
children. What peace can my heart know when I do not see before me that
wielder of Gandiva, viz., Dhananjaya, that foremost of all bearers of
arms? I have not, for fourteen years, O Govinda, seen Yudhishthira, and
Dhananjaya, and Vrikodara. Men perform the obsequies of those that are
missed for a long time, taking them for dead. Practically, O Janardana,
my children are all dead to me and I am dead to them.

'Say unto the virtuous king Yudhishthira, O Madhava, that-Thy virtue, O
son, is daily decreasing. Act thou, therefore, in such a way that thy
religious merit may not diminish. Fie to them that live, O Janardana, by
dependence on others. Even death is better than a livelihood gained by
meanness. Thou must also say unto Dhananjaya and the ever-ready Vrikodara
that--The time for that event is come in view of which a Kshatriya woman
bringeth forth a son. If you allow the time slip without your achieving
anything, then, though at present ye are respected by all the world, ye
will be only doing that which would be regarded as contemptible. And if
contempt touches you, I will abandon you for ever. When the time cometh,
even life, which is so dear, should be laid down, O foremost of men, thou
must also say unto Madri's sons that are always devoted to Kshatriya
customs.--More than life itself, strive ye to win objects of enjoyment,
procurable by prowess, since objects won by prowess alone can please the
heart of a person desirous of living according to Kshatriya customs.
Repairing thither, O mighty-armed one, say unto that foremost of all
bearers of arms, Arjuna the heroic son of Pandu,--Tread thou the path
that may be pointed out to thee by Draupadi. It is known to thee, O
Kesava, that when inflamed with rage, Bhima and Arjuna, each like unto
the universal Destroyer himself, can slay the very gods. That was a great
insult offered unto them, viz., that their wife Krishna, having been
dragged into the assembly was addressed in such humiliating terms by
Dussasana and Karna. Duryodhana himself hath insulted Bhima of mighty
energy in the very presence of the Kuru chiefs. I am sure he will reap
the fruit of that behaviour, for Vrikodara, provoked by a foe, knoweth no
peace. Indeed, once provoked, Bhima forgets it not for a long while, even
until that grinder of foes exterminates the enemy and his allies. The
loss of kingdom did not grieve me; the defeat at dice did not grieve me.
That the illustrious and beautiful princess of Panchala was dragged into
the assembly while clad in a single raiment and made to hear bitter words
grieved me most. What, O Krishna, could be a greater grief to me? Alas,
ever devoted to Kshatriya customs and endued with great beauty, the
princess, while ill, underwent that cruel treatment, and though
possessing powerful protectors was then as helpless as if she had none. O
slayer of Madhu, having thee and that foremost of all mighty persons,
Rama, and that mighty car-warrior Pradyumna for me and my children's
protectors and having, O foremost of men, my sons the invincible Bhima
and the unretreating Vijaya both alive, that I had still such grief to
bear is certainly strange!'

"Vaisampayana continued, 'Thus addressed by her, Sauri the friend of
Partha, then comforted his paternal aunt, Pritha, afflicted with grief on
account of her sons. And Vasudeva said, 'What woman is there, O aunt, in
the world who is like thee? The daughter of king Surasena, thou art, by
marriage, admitted into Ajamida's race. High-born and highly married,
thou art like a lotus transplanted from one mighty lake into another.
Endued with every prosperity and great good fortune, thou wert adored by
thy husband. The wife of hero, thou hast again given birth to heroic
sons. Possessed of every virtue, and endued with great wisdom, it
behoveth thee to bear with patience, both happiness and misery.
Overcoming sleep and langour, and wrath and joy, and hunger and thirst,
and cold and heat, thy children are always in the enjoyment of that
happiness, which, as heroes, should by theirs. Endued with great exertion
and great might, thy sons, without affecting the comforts derivable from
the senses such as satisfy only the low and the mean, always pursue that
happiness which as heroes they should. Nor are they satisfied like little
men having mean desires. They that are wise enjoy or suffer the same of
whatever enjoyable or sufferable, Indeed, ordinary persons, affecting
comforts that satisfy the low and the mean, desire an equable state of
dullness, without excitement of any kind. They, however, that are
superior, desire either the acutest of human suffering or the highest of
all enjoyments that is given to man. The wise always delight in extremes.
They find no pleasure betwixt; they regard the extreme to be happiness,
while that which lies between is regarded by them as misery. The Pandavas
with Krishna saluteth thee through me. Representing themselves to be
well, they have enquired after thy welfare. Thou wilt soon behold them
become the lords of the whole world, with their foe slain, and themselves
invested with prosperity.'

'Thus consoled by Krishna, Kunti, afflicted with grief on account of her
sons, but soon dispelling the darkness caused by her temporary loss of
understanding, replied unto Janardana, saying, 'Whatever, O mighty-armed
one, thou, O slayer of Madhu, regardest as proper to be done, let that be
done without sacrificing righteousness, O chastiser of foes, and without
the least guile. I know, O Krishna, what the power of thy truth and of
thy lineage is. I know also what judgment and what prowess thou bringest
to bear upon the accomplishment of whatever concerns thy friends. In our
race, thou art Virtue's self, thou art Truth, and thou art the embodiment
of ascetic austerities. Thou art the great Brahma, and everything rests
on thee. What, therefore, thou hast said must be true.'

"Vaisampayana continued, 'Bidding her farewell and respectfully walking
round her, the mighty-armed Govinda then departed for Duryodhana's
mansion.'"



SECTION XCI

"Vaisampayana said, 'With Pritha's leave and having walked round her, the
chastiser of foes, Govinda, also called Sauri, went to Duryodhana's
palace that was furnished with great wealth, adorned with beautiful
seats, and was like unto the abode of Purandara himself. Unobstructed by
the orderlies-in-waiting, that hero of great fame crossed three spacious
yards in succession and then entered that mansion looking like a mass of
clouds, high as the summit of a hill, and blazing forth in splendour. And
he there beheld Dhritarashtra's son of mighty arms seated on his throne
in the midst of a thousand kings and surrounded by all the Kurus. And he
also beheld there Dussasana and Karna and Sakuni, the son of Suvala,
seated on their respective seats by the side of Duryodhana. And on that
scion of Dasarha's race entering the court, Dhritarashtra's son of great
fame rose up from his seat with his counsellors for honouring the slayer
of Madhu. And Kesava then greeted Dhritarashtra's sons and all his
counsellors as also all the kings that were present there, according to
their respective ages. And Achyuta of Vrishni's race then took his seat
on a beautiful seat made of gold and overlaid with carpet embroidered
with gold. And the Kuru king then offered unto Janardana a cow, and honey
and curds and water, and placed at his service palaces and mansions and
the whole kingdom. And then the Kauravas, with all the kings there
present, worshipped Govinda on his seat and resembling the sun himself in
splendour. The worship being over, king Duryodhana invited him of
Vrishni's race--that foremost of victors--to eat at his house, Kesava,
however did not accept the invitation. The Kuru king Duryodhana seated in
the midst of the Kurus, in a gentle voice but with deception lurking
behind his words, eyeing Karna, and addressing Kesava, then said, 'Why, O
Janardana, dost thou not accept the diverse kinds of viands and drinks,
robes and beds that have all been prepared and kept ready for thee? Thou
hast granted aid to both sides; thou art engaged in the good of both
parties. Thou art again the foremost of Dhritarashtra's relations and
much loved by him. Thou, O Govinda, also knowest fully, and all things in
details, both religion and profit. I, therefore, desire to hear, O bearer
of the discus and the mace, what the true reason is of this thy refusal.'

"Vaisampayana continued, 'The high-souled Govinda, of eyes like lotus
leaves, then raising his mighty (right) arm, and in a voice deep as that
of the clouds, replied unto the king in excellent words fraught with
reasons,--words that were clear, distinct, correctly pronounced, and
without a single letter dropped, saying, 'Envoys, O king, eat and accept
worship only after the success of their missions. Therefore, O Bharata,
after my mission becomes successful, thou mayest entertain me and my
attendants.' Thus answered, Dhritarashtra's son again said unto
Janardana, It behoveth thee not, O Kesava, to behave towards us in this
way, Whether thou becomest successful, or unsuccessful, we are
endeavouring to please thee, O slayer of Madhu, because of thy
relationship with us. It seems, however, that all our efforts. O thou of
Dasarha's race, are fruitless. Nor do we see the reason, O slayer of
Madhu, in consequence of which, O foremost of men, thou acceptest not the
worship offered by us from love and friendship. With thee, O Govinda, we
have no hostility, no war. Therefore, on reflection, it will seem to thee
that words such as these scarcely become thee.'

"Vaisampayana continued, 'Thus addressed by the king, Janardana of
Dasarha's race, casting his eyes on Dhritarashtra's son and ah his
counsellors, replied, saying, 'Not from desire, nor from wrath, nor from
malice, nor for gain, nor for the sake of argument, nor from temptation,
would I abandon virtue. One taketh another's food when one is in
distress. At present, however, O king, thou hast not inspired love in me
by any act of thine, nor have I myself been plunged into distress.
Without any reason, O king, thou hatest, from the moment of their birth,
thy dear and gentle brothers,--the Pandavas--endued with every virtue.
This unreasonable hatred of thine for the sons of Pritha ill becometh
thee. The sons of Pandu are all devoted to virtue. Who, indeed, can do
them the least injury? He that hateth them, hateth me; he that loveth
them, loveth me. Know that the virtuous Pandavas and my own self have but
a common soul. He, who, following the impulses of lust and wrath, and
from darkness of soul, hateth and seeketh to injure one that is possessed
of every good quality, is regarded as the vilest of men. That wrathful
wretch of every good quality, is regarded as the vilest of men. That
wrathful wretch of uncontrolled soul, who, from ignorance and avarice
hateth his kinsmen endued with every auspicious quality, can never enjoy
his prosperity long. He, on the other hand, who, by good offices, winneth
over persons endued with good qualities, even if he beareth aversion of
them within his heart, enjoyeth prosperity and fame for ever and ever.
Defiled by wickedness, all this food, therefore, deserveth not to be
eaten by me. The food supplied by Vidura alone, should, I think, be eaten
by me.'

'Having said this unto Duryodhana who was ever incapable of bearing
anything against his own wishes, Kesava of mighty arms then came out of
that blazing palace of Dhritarashtra's son. And the high-souled Vasudeva
of mighty arms, coming out of that mansion, directed his steps towards
the abode of the illustrious Vidura. And while that mighty-armed one
staying within Vidura's abode, thither came unto him Drona, and Kripa,
and Bhishma, and Vahlika, and many of the Kauravas. And the Kauravas that
came there addressed Madhava, the heroic slayer of Madhu, saying, 'O thou
of Vrishni's race, we place at thy disposal our houses with all the
wealth within them.'

'The slayer of Madhu, of mighty energy, answered them saying, 'Ye may go
away. I am much honoured by these your offers.' And after all the Kurus
had gone away, Vidura, with great care entertained that unvanquished hero
of Dasarha's race with every object of desire. And Kunti then placed
before the illustrious Kesava clean and savoury food in abundance.
Therewith the slayer of Madhu first gratified the Brahmanas. Indeed, from
that food he first gave a portion, along with much wealth, unto a number
of Brahmanas conversant with the Vedas, and then with his attendants,
like Vasava in the midst of the Marutas, he dined on what remained of the
clean and savoury food supplied by Vidura.'"



SECTION XCII

"Vaisampayana said, 'After Kesava had dined and been refreshed, Vidura
said unto him during the night, 'O Kesava, this advent of thine hath not
been a well judged one, for, O Janardana, Dhritarashtra's son
transgresseth the rules of both profit and religion, is wicked and
wrathful, insulteth others, though himself desirous of honours, and
disobeyeth the commands of the aged. He is, O Madhava, a transgressor of
the scriptures, ignorant, and of wicked soul, already overtaken by fate,
untractable, and disposed to do evil to those that seek his good. His
soul is possessed by desire and lust. He foolishly regardeth himself as
very wise. He is the enemy of all his true friends. Ever-suspicious,
without any control over his soul, and ungrateful, he hath abandoned all
virtue and is in love with sin. He is foolish, with understanding
uncultivated, a slave of his senses, ever obedient to the impulses of
lust and avarice, and irresolute in every act that should be done. He is
endued with these and many other vices. Although thou wilt point out to
him what is for his good, he will yet disregard it all, moved by pride
and anger. He hath great faith in Bhishma, and Drona, and Kripa, and
Karna, and Drona's son, and Jayadratha, and, therefore, he never setteth
his heart on peace, O Janardana. Dhritarashtra's sons, with Karna, firmly
believe that the Pandavas are incapable of even looking at Bhishma,
Drona, and other heroes, not to speak of fighting against them. The
foolish Duryodhana of limited sight, having assembled a huge army
regardeth, O slayer of Madhu, that his purposes are already achieved. The
foolish son of Dhritarashtra hath arrived at the conclusion that Karna,
single-handed, is competent to vanquish his foes. He will, therefore,
never make peace. Thou, O Kesava, desirest to establish peace and
brotherly feelings between the two parties. But know that all the sons of
Dhritarashtra have come to the conclusion that they would not give unto
the Pandavas what, indeed, the latter have a right to. With those that
are so resolved thy words will certainly prove vain. Where, O slayer of
Madhu, words, good or bad, are of the same effect, no wise man would
spend his breath for nothing, like a singer before the deaf. As a
Brahmana before a conclave of Chandalas, thy words, O Madhava, would
command no respect among those ignorant and wicked wretches that have no
reverence for all that deserveth reverence. Foolish, as long as he hath
strength, he will never obey thy counsels. Whatever words thou mayest
speak to him will be perfectly futile. It doth not seem proper to me, O
Krishna, that thou shouldst go into the midst of these wicked-minded
wretches seated together. It doth not seem proper to me, O Krishna, that
going thither thou shouldst utter words against those wicked-souled,
foolish, unrighteous wights, strong in number. In consequence of their
having never worshipped the aged, in consequence of their having been
blinded by prosperity and pride, and owing to the pride of youth and
wrath, they will never accept the good advice thou mayest place before
them. He hath mustered a strong force, O Madhava, and he hath his
suspicions of thyself. He will, therefore, never obey any counsel that
thou mayest offer. The sons of Dhritarashtra, O Janardana, are inspired
with the firm belief that at present Indra himself, at the head of all
the celestials, is incapable of defeating them in battle. Efficacious as
thy words always are, they will prove to be of no efficacy with persons
impressed with such a conviction and who always follow the impulses of
lust and wrath. Staying in the midst of his ranks of elephants and his
army consisting of cars and heroic infantry, the foolish and wicked
Duryodhana, with all fears dispelled, regardeth the whole earth to have
already been subjugated by him. Indeed, Dhritarashtra's son coveteth
extensive empire on the earth without any rivals. Peace, therefore, with
him is unattainable. That which he hath in his possession he regardeth as
unalterably his. Alas, the destruction on the earth seems to be at hand
for the sake of Duryodhana, for, impelled by fate, the kings of the
earth, with all the Kshatriya warriors, have assembled together, desirous
of battling with the Pandavas? All those kings, O Krishna, are in enmity
with thee and have all been deprived of their possessions before this by
thee. Through fear of thee those heroic monarchs have joined together
with Karna and made an alliance with Dhritarashtra's sons. Reckless of
their very lives, all those warriors have united with Duryodhana and are
filled with delight at the prospect of fighting the Pandavas. O hero of
Dasarha's race, it doth not commend itself to me that thou shouldst enter
into their midst. How, O grinder of foes, wilt thou repair into the midst
of those numerous enemies of thine, of wicked souls, and seated together?
O thou of mighty arms, thou art, indeed, incapable of being vanquished by
the very gods, and I know, O slayer of foes, thy manliness and
intelligence. O Madhava, the love I bear to thee is equal to that I bear
to the sons of Pandu. I say, therefore, these words to thee from my
affection, regard, and friendship for thee. What need is there in
expressing to thee the delight that has been mine at sight of thy
persons, for, thou, O thou of eyes like lotus, art the inner Soul of all
embodied creatures.'"



SECTION XCIII

"The holy one said, 'That, indeed, which should be said by a person of
great wisdom: that, indeed, which should be said by one possessed of
great foresight; that indeed, which should be said by one like thee to a
friend like me; that indeed, which is deserving of thee, being consistent
with virtue and profit, and truth; that, O Vidura, hath been said by
thee, father and mother-like, unto me. That which thou hast told me is
certainly true, worthy of approbation and consistent with reason. Listen,
however, with attention, O Vidura, to the reason of my coming. Well
knowing the wickedness of Dhritarashtra's son and the hostility of the
Kshatriyas that have sided with him. I have still, O Vidura, come to the
Kurus. Great will be the merit earned by him who will liberate from the
meshes of death the whole earth, with her elephants, cars and steeds,
overwhelmed with a dreadful calamity. If a man striving to the best of
his abilities to perform a virtuous act meets with failure, I have not
the least doubt that the merit of that act becomes his, notwithstanding
such failure. This also is known to those that are conversant with
religion and scripture, that if a person having intended mentally to
commit a sinful act does not actually commit it, the demerit of that act
can never be his. I will sincerely endeavour, O Vidura, to bring about
peace between the Kurus and the Srinjayas who are about to be slaughtered
in battle. That terrible calamity (which hangs over them all) hath its
origin in the conduct of the Kurus, for it is directly due to the action
of Duryodhana and Karna, the other Kshatriyas only following the lead of
these two. The learned regard him to be a wretch who doth not by his
solicitation seek to save a friend who is about to sink in calamity.
Striving to the best of his might, even to the extent of seizing him by
the hair, one should seek to dissuade a friend from an improper act. In
that case, he that acteth so, instead of incurring blame, reapeth praise.
It behoveth Dhritarashtra's son, therefore, O Vidura, with his
counsellors, to accept my good and beneficial counsels that are
consistent with virtue and profit and competent to dispel the present
calamity. I will, therefore, sincerely endeavour to bring about the good
of Dhritarashtra's sons and of the Pandavas, as also of all the
Kshatriyas on the face of the earth. If while endeavouring to bring about
the good (of my friends), Duryodhana judgeth me wrongly, I shall have the
satisfaction of my own conscience, and a true friend is one who assumeth
the functions of an intercessor when dissensions break out between
kinsmen. In order, again, that unrighteous, foolish, and inimical persons
may not afterwards say that though competent, still Krishna did not make
any attempt to restrain the angry Kurus and the Pandavas from
slaughtering one another I have come here. Indeed, it is to serve both
parties that I have come hither. Having striven to bring about peace, I
will escape the censure of all the kings. If after listening to my
auspicious words, fraught with virtue and profit, the foolish Duryodhana
accept them not, he will only invite his fate. If without sacrificing the
interests of the Pandavas I can bring about peace among the Kurus, my
conduct will be regarded as highly meritorious, O high-souled one, and
the Kauravas themselves will be liberated from the meshes of death. If
the sons of Dhritarashtra reflect coolly on the words I shall
utter--words fraught with wisdom, consistent with righteousness, and
possessed of grave import,--then that peace which is my object will be
brought about and the Kauravas will also worship me (as the agent
thereof). If, on the other hand, they seek to injure me, I tell thee that
all the kings of the earth; united together, are no match for me, like a
herd of deer incapable of standing before an enraged lion.'

"Vaisampayana continued, 'Having said these words, that bull of the
Vrishni race and delighter of Yadavas, then laid himself down on his soft
bed for sleep.'"



SECTION XCIV

"Vaisampayana said, 'In such conversation between those two distinguished
persons, both of whom were endued with great intelligence, that night,
lit with bright stars, passed away. Indeed, the night passed away against
the wishes of the illustrious Vidura, who had been listening to the
varied conversation of Krishna fraught with virtue, profit, and desire,
and made up of delightful words and syllables of agreeable import; and
also those of Krishna himself, of 'immeasurable prowess, listening to
discourses equal in style and character. Then, at early dawn a band of
choristers and bards gifted with melodious voices, awoke Kesava with
sweet sounds of conchs and cymbals. And rising from bed, Janardana of
Dasarha's race, that bull amongst all the Sattwatas, went through all the
customary acts of the morning. And having cleansed himself by a bath,
recited the sacred Mantras and poured libations of clarified butter on
the sacrificial fire. Madhava decked his person and began to worship the
rising sun. And while the unvanquished Krishna of Dasarha's race was
still engaged in his morning devotions, Duryodhana and Suvala's son
Sakuni came to him and said, 'Dhritarashtra is seated in his court, with
all the Kurus headed by Bhishma and with all the kings of the earth. They
are all soliciting thy presence, O Govinda, like the celestials in heaven
desiring the presence of Sakra himself,--thus addressed, Govinda greeted
them both with sweet and courteous enquiries. And when the sun had risen
a little higher, Janardana, that chastiser of foes, summoning a number of
Brahmanas, made them presents of gold and robes and kine and steeds.

And after he had thus given away much wealth and taken his seat, his
driver (Daruka) came and saluted that unvanquished hero of Dasarha's
race. And Daruka soon returned with his master's large and blazing car
furnished with rows of tinkling bells and harnessed with excellent
steeds. And understanding that his handsome car adorned with every
ornament and producing a rattle, deep as the rumbling of the mighty
masses of clouds, was ready, the high-souled Janardana, that delighter of
all the Yadavas, walking round the sacred fire and a band of Brahmanas,
and putting on the gem known by the name of Kaustubha, and blazing with
beauty, surrounded by the Kurus, and well-protected by the Vrishnis,
mounted on it. And Vidura, conversant with all the precepts of religion,
followed on his own car that scion of Dasarha's race, that foremost of
all living creatures, that first of all persons gifted with intelligence.
And Duryodhana and Suvala's son Sakuni also, on one car followed Krishna,
that chastiser of foes. And Satyaki and Kritavarman and the other mighty
car-warriors of the Vrishni race, all rode behind Krishna on cars and
steeds and elephants. And, O king, the handsome cars of those heroes,
adorned with gold and drawn by excellent steeds and each producing a loud
rattle, as they moved forward, shone brilliantly. And Kesava, endued with
great intelligence, and beaming with beauty, soon came upon a broad
street that had previously been swept and watered, and that was fit to be
used by the highest of kings. And when that scion of Dasarha's race set
out, cymbals began to play, and conchs began to be blown, and other
instruments also to pour forth their music. And great number of youthful
heroes, foremost in the world for heroism, and possessed of lion-like
prowess, proceeded, surrounding Sauri's car. And many thousands of
soldiers, attired in a variegated dresses, bearing swords and lances and
axes, marched in advance of Kesava. And there were full five hundred
elephants, and cars by thousands, that followed that unvanquished hero of
Dasarha's race while he proceeded. And, O chastiser of foes, all the
citizens of the capital, of all ages and both sexes, desirous of
beholding Janardana came out into the streets. And the terraces and
balconies of the houses were so thronged by ladies that the houses were
on the point of falling down with the weight. And worshipped by the
Kurus, and listening to various sweet speeches, and returning the
greetings of all as each deserved, Kesava went along the street, casting
his eyes on all. And at last, when Kesava reached the Kuru court, his
attendants loudly blew their conchs and trumpets and filled the welkin
with that blare. And, thereupon, that whole assembly of kings, of
immeasurable prowess, trembled with delight at the expectation of soon
setting their eyes on Krishna. And hearing the rattle of his car, that
rumbled like the deep roll of rain-charged clouds, the monarchs
understood Krishna to be near, and the hair of their bodies stood erect
with delight. And having reached the gate of the court, Sauri, that bull
among the Satwatas, alighting from his car, that resembled the summit of
Kailasa, entered the court which looked like a mass of newly-risen
clouds, and blazed forth with beauty, and resembled the very abode of the
great Indra. And that illustrious hero entered the court, arm-in-arm with
Vidura and Satyaki on either side, and overshadowing with his own the
splendour of all the Kurus, like the sun overshadowing the radiance of
lesser lights in the firmament. And before Vasudeva sat Karna and
Duryodhana, while behind him were seated the Vrishnis with Kritavarman.
And Bhishma and Drona, and others with Dhritarashtra were on the point of
rising up from their seats for honouring Janardana. Indeed, as soon as
he, of Dasarha's race, came, the illustrious blind monarch, Drona and
Bhishma, all rose up from their seats. And when that mighty ruler of men,
king Dhritarashtra, rose up from his seat, those kings by thousands
around him all rose up also. And at Dhritarashtra's command, a seat
beautiful all over, and adorned with gold, had been kept there for
Krishna, And after taking his seat, Madhava smilingly greeted the king,
and Bhishma, and Drona, and all other rulers, each according to his age.
And all the kings of the earth, and all the Kurus also, beholding Kesava
arrived in that assembly, worshipped him duly. And as that chastiser of
foes, that vanquisher of hostile cities, that hero of Dasarha's race, was
seated there, he beheld the Rishis whom he had seen while proceeding to
Hastinapur, staying in the firmament. And beholding those Rishis with
Narada at their head, he of Dasarha's race, slowly addressed Bhishma the
son of Santanu, saying, 'O king, the Rishis have come to see this earthly
conclave of ours. Invite them with offer of seats and abundant courtesy,
for if they are not seated, no one here is capable of taking his seat.
Let proper worship, therefore, be speedily offered unto these Rishis with
souls under proper control. And beholding the Rishis then at the gate of
the palace, Santanu's son quickly ordered the servants to bring seats for
them. And soon enough they brought large and beautiful seats embroidered
with gold and set with gems. And after the Rishis. O Bharata, had taken
their seats and accepted the Arghyas offered to them, Krishna took his
seat, so also all the kings. And Dussasana gave an excellent seat to
Satyaki, while Vivingsati gave another golden one to Kritavarman. And not
far from where Krishna sat, that illustrious and wrathful pair, Karna and
Duryodhana, sat together on the same seat. And Sakuni, the king of
Gandhara, surrounded by the chiefs of his country, sat there, O king,
with his son beside him. And the high-souled Vidura sat on a begemmed
seat covered with a white deer-skin that almost touched Krishna's seat.
And all the kings in the assembly, although they gazed at Janardana of
Dasarha's race for a long while, were not, however, gratified with their
gaze, like drinkers of the Amrita, that are never satiated with quaffing
measure after measure. And Janardana attired in yellow robes having the
complexion of the Atasi flower, sat in the midst of that assembly like a
sapphire mounted on gold. And after Govinda had taken his seat, a perfect
silence ensued, for none present there spoke a single word.'"



SECTION XCV

"Vaisampayana said, 'And after all the kings had been seated and perfect
silence had ensued, Krishna possessing fine teeth and having a voice deep
as that of the drum, began to speak. And Madhava although he addressed
Dhritarashtra, spoke in a voice deep as the roll of clouds in the rainy
season, making the whole assembly hear. And he said, 'In order that, O
Bharata, peace may be established between the Kurus and the Pandavas
without a slaughter of the heroes, I have come hither. Besides this, O
king, I have no other beneficial words to utter, O chastiser of foes,
everything that should be learnt in this world is already known to thee.
This thy race, O king, owing to its learning and behaviour, and owing
also to its being adorned with every accomplishment, is most
distinguished among all royal dynasties. Joy in the happiness of others,
grief at sight of other people's misery, desire to alleviate distress,
abstention from injury, sincerity, forgiveness, and truth,--these, O
Bharata, prevail amongst the Kurus. Then thy race, therefore, O king, is
so noble, it would be a pity if anything improper were done by any one
belonging to it, and greater pity still if it were done by thee. O chief
of the Kurus, thou art the first of those that should restrain the Kurus
if they behave deceitfully towards strangers or those numbering with
themselves. Know, O thou of Kuru's race, that those wicked sons of thine,
headed by Duryodhana, abandoning both virtue and profit, disregarding
morality, and deprived of their senses by avarice, are now acting most
unrighteously towards, O bull of men, their foremost of kinsmen. That
terrible danger (which threatens all) hath its origin in the conduct of
the Kurus. If thou becomest indifferent to it, it will then produce a
universal slaughter. If, O Bharata, thou art willing, thou mayest be able
to allay that danger even yet, for, O bull of Bharata's race, peace, I
think, is not difficult of acquisition. The establishment of peace, O
king, depends on thee and myself, O monarch. Set right thy sons, O thou
of Kuru's race, and I will set the Pandavas right. Whatever be thy
command, O king, it behoveth thy sons with their followers to obey it. If
again they live in obedience to thee, that would be the very best they
could do. If thou strivest for peace by restraining thy sons, it will be
to thy profit, O king, as also to the benefit of the Pandavas. Having
reflected carefully, act thou thyself, O king. Let those sons of Bharata
(the Pandavas), be, O ruler of men, thy allies. Supported by the
Pandavas, O king, seek thou both religion and profit. By every exertion
in thy power, thou canst not have, O king, such allies as they who are
such. Protected by the illustrious sons of Pandu, Indra himself at the
head of the celestials will not be able to vanquish thee. How would it be
possible then for mere earthly kings to withstand thy prowess? If with
Bhishma, and Drona, and Kripa, and Karna, and Vivingsati, and
Aswatthaman, Vikarna, and Somadatta, and Vahlika and the chief of the
Sindhus, and the ruler of the Kalingas, and Sudakshina, the king of the
Kamvojas, there were Yudhishthira, and Bhimasena and Savyasachin, and the
twins, and if Satyaki of mighty energy, and Yuyutsu, that mighty car
warrior, are stationed, who is there, O bull of Bharata's race, of such
misdirected intelligence that would fight these? If, O slayer of foes,
thou hast both the Kurus and the Pandavas at thy back, the sovereignty of
the whole world and invincibility before all foes will be thine. All the
rulers of the earth, O monarch, that are either equal to thee or
superior, will then seek alliance with thee. Protected on all sides by
sons, grandsons, fathers, brothers, and friends, thou wilt then be able
to live in exceeding happiness. Keeping these before thee and treating
them with kindness as in days of yore, thou, O monarch, wilt enjoy the
sovereignty of the whole earth. With these as thy supporters and with the
sons of Pandu also, thou wilt, O Bharata, be able to conquer all thy
foes. Even this is thy best advantage. If, O chastiser of foes, thou art
united with thy sons and kinsmen and counsellors, thou wilt' enjoy
sovereignty of the whole earth won for thee by them. In battle, O great
king, nothing but wholesale destruction is visible. Indeed, in the
destruction of both the parties, what merit dost thou see? If the
Pandavas are slaughtered in battle, or if thy own mighty sons fall, tell
me, O bull of Bharata's race, what happiness wilt thou enjoy? All of them
are brave and skilled in weapons. All of them are desirous of battle, the
Pandavas as also thy sons. Oh, save them from the terrible danger that
threatens them. After the battle thou wilt not behold all the Kurus or
all the Pandavas, Car-warriors slain by car-warriors, thou wilt behold
the heroes of both parties reduced in numbers and strength. All the
rulers of the earth, O best of kings, have been assembled together.
Inflamed with wrath, they will certainly exterminate the population of
the earth. Save, O king, the world. Let not the population of the earth
be exterminated. O son of Kuru's race, if thou regainest thy natural
disposition, the earth may continue to be peopled as now. Save, O king,
these monarchs, who are all of pure descent, endued with modesty and
liberality and piety, and connected with on another in bonds of
relationship or alliance, from the terrible danger that threatens them.
Abandoning wrath and enmity, O chastiser of foes, let these kings,
embracing one another in peace, eating and drinking with one another,
dressed in excellent robes and decked with garlands, and doing courtesies
to one another, return to their respective homes. Let the affection thou
hadst for the Pandavas be revived in thy bosom, and let it, O bull of
Bharata's race, lead to the establishment of peace. Deprived of their
father while they were infants, they were brought up by thee. Cherish
them now as becomes thee, O bull of Bharata's race, as if they were thy
own sons. It is thy duty to protect them. And especially it is so when
they are distressed. O bull of Bharata's race, let not thy virtue and
profit be both lost. Saluting and propitiating thee, the Pandavas have
said unto thee, 'At thy command we have, with our followers, suffered
great misery. For these twelve years have we lived in the woods, and for
the thirteenth year have we lived incognito in an uninhabited part of the
world. We broke not our pledge, firmly believing that our father also
would abide by his. That we violated not our word is well-known to the
Brahman as who were with us. And as we, O bull of the Bharata race, have
abided by our promise, also do thou abide by thine. Long have we suffered
the greatest misery, but let us now have our share of the kingdom. Fully
conversant as thou art with virtue and profit, it behoveth thee to rescue
us. Knowing that our obedience is due to thee, we have quietly undergone
much misery. Behave thou then unto us like a father or brother. A
preceptor should behave as a preceptor towards his disciples, and as
disciples we are willing to behave as such towards thee, our preceptor.
Act thou, therefore, towards us as a preceptor should. If we go wrong, it
is the duty of our father to set us right. Therefore, set us on the way
and tread thou also the excellent path of righteousness.' Those sons of
thine, O bull of the Bharata race, have also said unto these kings
assembled in the court these words, 'If the members of an assembly are
conversant with morality, nothing improper should be permitted by them to
happen. Where, in the presence of the virtuous members of an assembly,
righteousness is sought to be overpowered by unrighteousness, and truth
by the untruth, it is those members themselves that are vanquished and
slain. When righteousness, pierced by unrighteousness, seeketh the
protection of an assembly, if the arrow is not extracted, it is the
members themselves that are pierced by that arrow. Indeed, in that case,
righteousness slayeth the members of that assembly, like a river eating
away the roots of the trees on its bank.' Judge now, O bull of the
Bharata race. The Pandavas, with their eyes turned towards righteousness
and reflecting on everything, are maintaining a calm attitude, and what
they have said is consistent with truth and virtue and justice. O ruler
of men, what canst thou say unto them, but that thou art willing to give
them back their kingdom? Let these rulers of earth that are sitting here
say (what the answer should be)! If it appears to thee that what I have
said after reflecting well on virtue to be true, save all these
Kshatriyas, O bull of the Bharata race, from the meshes of death. Effect
peace, O chief of Bharata's race, and yield not to anger. Giving unto the
Pandavas their just share of the paternal kingdom, enjoy thou then, with
thy sons, O chastiser of foes, happiness and luxury, thy wishes being all
crowned with success. Know that Yudhishthira always treadeth the path
that is trod by the righteous. Thou knowest also, O king, what the
behaviour of Yudhishthira is towards thee and thy sons. Although thou
hadst sought to burn him to death and hadst exiled him from human
habitation, yet he came back and once more repose confidence in thee.
Again, didst thou with thy sons, banish him to Indraprastha? While there,
he brought all the kings of the earth to subjection and yet looked up to
thy face, O king, without seeking to disregard thee. Although he behaved
in this way, yet Suvala's son, desirous of robbing him of his dominions
and wealth and possessions, applied the very efficacious means of dice.
Reduced to that condition and even beholding Krishna dragged into the
assembly, Yudhishthira of immeasurable soul, did not yet swerve from the
duties of a Kshatriya. As regards myself, I desire, O Bharata, thy good
as also theirs. For the sake of virtue, of profit, of happiness, make
peace, O king, and do not allow the Earth's population to be slaughtered,
regarding evil as good and good as evil. Restrain thy sons, O monarch,
who have from covetousness proceeded too far. As regards the sons of
Pritha, they are equally ready to wait upon thee in dutiful service or to
fight. That which, O chastiser of foes, seems to thee to be for thy good,
do thou adopt!'

"Vaisampayana continued, 'All the rulers of earth there present highly
applauded these words of Kesava within their hearts, but none of them
ventured to say anything in the presence of Duryodhana.'



SECTION XCVI

"Vaisampayana said, 'Hearing these words uttered by the high-souled
Kesava, all the persons who sat in that assembly remained silent, their
hair standing on their ends. And all the kings thought within themselves
that there was no man who could dare reply to that speech. And seeing
that all the kings sat silent, Jamadagni's son (addressing Duryodhana)
then said these words in that assembly of Kurus, 'Listen confidingly to
my words illustrated by an example, and seek thy own good if my speech
recommends itself to thee. There was a king of yore named Dambhodbhava,
who was the Head of the earth. It hath been heard by us that his
sovereignty extended over the whole world. And that mighty car-warrior,
rising every morning after the night had passed away, called the
Brahmanas and the Kshatriyas unto himself and asked them, saying, 'Be he
a Sudra, a Vaisya, a Kshatriya, or a Brahmana, is there any one who is
superior or even equal to me in battle?' And uttering these words that
king wandered over the earth, intoxicated with pride and thinking of
nothing else. And it so happened that certain Brahmanas endued with high
souls, conversant with the Vedas, and fearing nothing on earth,
counselled the monarch, repeatedly boasting of his prowess, to curb his
pride. But though forbidden by those Brahmanas to boast in that way, the
king continued to ask the Brahmanas as before the same question day after
day. And some high-souled Brahmanas then, endued with ascetic merit and
acquainted with the proofs furnished by the Vedas, were inflamed with
anger, and addressing that proud and boastful king intoxicated with
prosperity, told him, 'There are two persons who are foremost of all men
and who are always victorious in battle. Thou, O king, wilt by no means
be equal to them if thou seekest an encounter with any one of them.' And
thus addressed by them, the king asked those Brahmanas, saying, 'Where
may those two heroes be found? In what race are they born? What feats
have they achieved? And who are they? And the Brahmanas answered him,
saying, It had been heard by us that those two persons are ascetics
called Nara and Narayana. They have both taken their births in the race
of man. Go and fight with them, O king. It is that illustrious pair, Nara
and Narayana, who are now practising the severest of penances in some
hidden region of the mountains of Gandhamadana.' Hearing those words of
the Brahmanas, that king speedily mustered his large army consisting of
six kinds of forces, [7] and unable to bear their reputation, marched to
the spot where those unvanquished ascetics were, and arrived at the
rugged and frightful mountains of Gandhamadana. He began to search after
those Rishis, and at last, came upon them concealed within the woods. And
beholding those two best of persons emaciated with hunger and thirst,
their veins swollen and visible, and themselves much afflicted with cold
winds, and the hot rays of the sun, he approached them, and touching
their feet, enquired after their welfare. And the two Rishis received the
king hospitably, with fruits and roots, and a seat and water. And they
then enquired after the king's business, saying, 'Let it be done.' And
thus addressed by them, the king said unto them the same words that he
was in the habit of saying unto all. And he said, 'The whole earth has
been conquered by the might of my arms. All my foes have been slain.
Desiring a battle with you both I have come to this mountain. Offer me
this hospitality. I have been cherishing this wish from a long time.'
Thus addressed, Nara and Narayana said, 'O best of kings, wrath and
covetousness have no place in this retreat. How can a battle, therefore,
be possible here? There are no weapons here, and nothing of
unrighteousness and malice. Seek battle elsewhere. There are many
Kshatriyas on earth.'

"Rama continued, 'Although thus addressed, the king still pressed them
for giving him battle. The Rishis, however, continually soothed him and
overlooked his importunity. King Dambhodbhava, still desirous of battle,
repeatedly summoned those Rishis to fight. Nara, then, O Bharata, taking
up a handful of grass-blades, said, 'Desirous of battle as thou art,
come, O Kshatriya, and fight! Take up all thy arms, and array thy troops.
I will curb thy eagerness for battle hereafter!' Dambhodbhava then said,
If, O ascetic, thou thinkest this weapon of thine fit to be used against
us, I shall fight with thee though thou mayest use that weapon, for I
have come hither desirous of fighting.' Saying this, Dambhodbhava with
all his troops, desirous of slaying that ascetic, covered all sides with
a shower of arrows. That ascetic, however, by means of those blades of
grass, baffled all those terrible shafts of the king that were capable of
mangling the bodies of hostile warriors. The invincible Rishi then let
off towards the king his own terrible weapon made of grass-blades and
which was incapable of being counteracted. And highly wonderful was that
which happened, for that ascetic, incapable of missing his aim, pierced
and cut off, by those grass-blades alone, the eyes and ears and noses of
the hostile warriors, aided also by his power of illusion. And beholding
the entire welkin whitened by those grass-blades, the king fell at the
feet of the Rishi and said, 'Let me be blessed! Ever inclined to grant
protection unto those that sought it, Nara then, O king, said unto that
monarch, 'Be obedient to the Brahmanas and be virtuous. Never do so
again. O king, O tiger among monarchs, a conqueror of hostile towns, a
Kshatriya mindful of the duties of his own or, should never, within even
his heart, be as thou art. Filled with pride, never insult anybody on any
occasion, be inferior or superior to thee. Even such conduct would befit
thee. Acquiring wisdom, abandoning covetousness and pride, controlling
thy soul, restraining thy passions, practising forgiveness and humility,
and becoming amiable, O king, go, and cherish thy subjects. Without
ascertaining the strength and weakness of men, never insult any one under
any circumstances. Blessed be thou, and with our leave, go hence, and
never again behave in this way. At our command, enquire thou always of
the Brahmanas as to what is for thy good! The king then, worshipping the
feet of those two illustrious Rishis, returned to his city, and from that
time began to practise righteousness. Great indeed, was that feat
achieved of old by Nara. Narayana, again, became superior to Nara in
consequence of many more qualities. Therefore, O king, besides such
weapons as Kakudika, Suka, Naka, Akshisantarjana, Santana, Nartana,
Ghora, and Asyamodaka, are placed on the string of that best of bows
called Gandiva, go thou unto Dhananjaya, laying aside thy pride Struck
with these weapons, men always yield up their lives. Indeed, these
weapons have other means corresponding with the eight passions, such as
lust, wrath, covetousness, vanity, insolence, pride, malice, and
selfishness. Struck with them, men are confounded, and move about
frantically deprived of their senses. Under their influence, persons
always sleep heavily, cut capers, vomit, pass urine and excreta, weep,
and laugh incessantly. Indeed, that Arjuna is irresistible in fight, who
hath for his friend Narayana--the Creator and Lord of all the
worlds--fully acquainted with the course of everything. Who is there in
the three worlds, O Bharata, who would venture to vanquish that hero--the
Ape-bannered Jishnu--who hath no equal in battle? Countless are the
virtues that reside in Partha. Janardana again, is superior to him. Thou
art thyself well-acquainted with Dhananjaya, the son of Kunti. They that
were Nara and Narayana in days of yore are now Arjuna and Kesava. Know
then, O great king, who those brave and foremost of persons are. If thou
believest in this and dost not mistrust me adopt thou a virtuous
resolution and make peace with the sons of Pandu. If thou regardest this
as thy good, viz., that there should be no disunion in thy family, then
make peace, O foremost of Bharata's race, and do not set thy heart upon
battle. O thou, that are foremost of Kuru's line, the race to which thou
belongest is highly regarded on earth. Let that regard continue to be
paid to it. Blessed be thou, think of what conduces to thy own welfare.'"



SECTION XCVII

"Vaisampayana said, 'Having listened to the words of Jamadagnya, the
illustrious Rishi Kanwa also said these words unto Duryodhana in that
assembly of the Kurus.'

"Kanwa said, 'Brahman, the Grandsire of the universe, is indestructible
and eternal. Those illustrious Rishis, Nara and Narayana, are of the same
character. Of all the sons of Aditi, Vishnu alone is eternal. He alone is
unconquerable and indestructible, existing for ever, the Lord of all, and
the possessor of divine attributes. All others, such as the sun and the
moon, earth and water, wind, fire and firmament, planets, and stars, are
liable to destruction. All these, when the end of the universe cometh,
take leave of the three worlds. They are destroyed and created again and
again. Others also, such as men and animals and birds, and creatures
belonging to other orders of living existence,--indeed, all that move on
this world of men,--are endued with short lives. And as regards kings,
all of them, having enjoyed great prosperity, reach, at last, the hour of
destruction and are reborn in order to enjoy the fruits of good and evil
deeds. It behoveth thee then to make peace with Yudhishthira. Let the
Pandavas and the Kauravas both rule this earth. O Suyodhana, one should
not think in this way, viz., I am strong!--for O bull among men, it is
seen that there are persons stronger than those generally regarded
strong. O son of Kuru's race, physical strength is scarcely regarded as
strength by those that are really strong. As regards the Pandavas, endued
as they all are with prowess equal to that of the celestials, they are
also regarded as strong. In this connection is cited an old story, as an
example, the story, viz., of Matali searching for a bridegroom upon whom
to bestow his daughter. The king of the three worlds (Indra) had a
charioteer, named Matali, whom he dearly loved. Unto him was born a
daughter celebrated over the world for beauty. Endued with the celestial
beauty, that daughter of Matali was known by the name of Gunakesi. And,
indeed, in both loveliness and symmetry of bodily figure, she far
excelled other members of her sex. Knowing that the time for giving her
way had come, Matali with his wife became very anxious, thinking, O
monarch, of what he was to do next. And he thought within himself, 'Alas,
the birth of a daughter in the families of those that are well-behaved
and high-born and possess reputation and humility of character, is always
attended with evil results. Daughters, when born in respectable families,
always endanger the honour of three families, viz., their maternal and
paternal families and the family into which they are adopted by marriage.
Glancing in my mind's eye the worlds of gods and men, I have searched
both, but no eligible bridegroom have I found.'

"Kanwa continued, 'And it so happened that amongst the gods, the Daityas
and Gandharvas, men and numerous Rishis, none was regarded by Matali as
an eligible husband for his daughter. And having held a consultation then
in the night with his wife Sudharma, Matali set his heart upon making a
journey to the world of the Nagas. And he thought within himself,
'Amongst both gods and men I have not found a husband fit, in respect of
beauty, for my Gunakesi. Surely, one may be found amongst the Nagas.' And
saying this, he took his wife's leave and sniffing the head of his
daughter, Matali entered the nether regions.'"



SECTION XCVIII

"Kanwa said, 'When Matali was wending his way, he saw the great Rishi
Narada proceeding at his pleasure to pay a visit to Varuna (the god of
the waters). And beholding Matali, Narada asked him, saying, 'Whither
dost thou go? Is it, O charioteer, on any mission of thy own, or is it at
Satakratu's command, that this journey of thine is undertaken?' Thus
addressed on the way by Narada who was proceeding towards his
destination, Matali duly informed Narada, of his mission. And the Rishi,
informed of everything, then said unto Matali, 'We shall go together. As
regards myself, it is to see the Lord of the waters that I am proceeding,
having left the heavens, searching the nether regions, I shall tell you
everything. After a good search there, we shall select a bridegroom, O
Matali! And penetrating then into nether regions, that illustrious
couple, Matali and Narada, beheld that Regent of the world--the Lord of
the waters. And there Narada received worship due to a celestial Rishi,
and Matali received that equal to what is offered to the great Indra. And
both of them skilful in business, informed Varuna of their purpose, and
obtaining his leave they began to wander in that region of the Nagas. And
Narada who knew all the residents of the nether regions then began to
describe in detail unto his companion all about the dwellers of the Naga
world.'

"And Narada said, 'Thou hast, O charioteer, seen Varuna surrounded by his
sons and grandsons. Behold the dominions of the Lord of the waters. It is
delightful all round, and full of riches. The son, endued with great
wisdom, of Varuna, the Lord of the Ocean, is even much distinguished for
his conduct and disposition and for his holiness. Possessed of eyes like
lotus leaves, this Pushkara is, indeed, Varuna's much-loved son, endued
with great beauty and delightful to behold. He has been chosen by Soma's
daughter as her husband. That daughter of Soma, equal in beauty unto a
second Sree, is known by the name of Jyotsnakali. Indeed, it is said,
that she had once before chosen the eldest and foremost of Aditi's son as
her lord. Behold now, O companion of the Lord of the celestials, that
abode, made entirely of gold, and full of the wine called Varuni. Indeed,
having obtained that wine, the gods acquired their god-heads. These
blazing weapons also of every kind that thou seest, belonged, O Matali,
to the Daityas who have been deprived of their sovereignty. These weapons
are incapable of deterioration, and when hurled at the foe always return
into the hand that hurleth them. Obtained by the gods as the booty of
war, they require considerable mental energy to be used against foes.
Here dwelt in days of yore many tribes of Rakshasas and Daityas,
possessed of many kinds of celestial weapons, but they were all
vanquished by the gods. Behold, there, in Varuna's lake is that fire of
blazing flames, and that discus of Vishnu surrounded by the lustrous
splendour of mighty caloric. Behold, there lieth that knotty bow that was
created for the destruction of the world. It is always protected with
great vigilance by the gods, and it is from this bow that the one wielded
by Arjuna hath taken its name. Endued with the strength of hundred
thousand bows, the power it assumes at the hour of battle is
indescribably great. It punishes all punishable wicked kings endued with
the nature of Rakshasas. This fierce weapon was first created by Brahman,
the utterer of the Vedas. The great preceptor Sukra hath said that this
weapon is a terrible one in respect of all kings. Endued with great
energy, it is held by the sons of the Lord of waters. Behold, there in
the umbrella-room is the umbrella of the Lord of the waters. It droppeth
refreshing showers like the clouds. The water dropped from this umbrella,
though pure as the moon, is yet enveloped by such darkness that it cannot
be seen by anybody. There, in these regions, O Matali, innumerable are
the wonders to be seen. Your business, however, will suffer if we spend
more time here. We will, therefore, leave this region soon.'"



SECTION XCIX

"Narada continued, 'Here in the very centre of the world of the Nagas is
situated the city known by the name of Patalam. Celebrated over all the
universe, it is worshipped by the Daityas and the Danavas. Creatures
inhabiting the earth, if brought hither by force of the water's current,
shriek loudly, afflicted with fear. Here the fire known by the name of
the Asura-fire [8] and which is fed by water, continually blazeth forth.
Held fast by the flat of the celestials, it moveth not, regarding itself
as bound and confined. It was here that' the gods, having first
vanquished and slain their foes, quaffed the Amrita and deposited the
residue. It is from this place that the waning and waxing of the moon are
seen. It is here that son of Aditi, the Horse-headed (Vishnu), on the
recurrence of every auspicious occasion, riseth, filling at such times
the universe, otherwise called Suvarna, [9] with the sound of Vedic hymns
and Mantras. And because all watery forms such as the Moon and others
shower their water on the region, therefore hath this excellent region
been called Patala. [10] It is from here that the celestial elephant
Airavata, for the benefit of the universe, taketh up cool water in order
to impart it to the clouds, and it is that water which Indra poureth down
as rain. Here dwell diverse kinds of aquatic animals, of various shapes
such as the Timi and others, which subsist on the rays of the moon. O
charioteer, here are many kinds of creatures that die during the day,
being pierced by the rays of the sun, but all of whom revive in the
night, the reason being that the moon, rising here every day, laying
those deceased creatures with Amrita by means of rays, that constitute
his arms, resuscitate them by that touch. Deprived of their prosperity by
Vasava, it is here that many sinful Danavas live confined, defeated by
him and afflicted by Time. It was here that the Lord of creatures--that
great Master of all created things--Mahadeva--had practised the severest
of ascetic austerities for the benefit of all creatures. Here dwell many
regenerate and great Rishis observant of vows called 'Go' and emaciated
with the recitation and study of the Vedas, and who, having suspended the
vital air called Prana, have attained to heaven by force of their
austerities. A man is said to adopt the vow called Go, when he sleepeth
wherever he listeth, and when he subsisteth on anything that others place
before him, and is clad with robes that others may supply. Here in the
race of the celebrated elephant Supratika were born those best of
elephants known by the names of Airavata, Vamana, Kumuda and Anjana, the
first being the king of his tribe. Look, O Matali, if there be any
bridegroom here, that is distinguished by the possession of superior
merits, for then I will go to him for respectfully soliciting him to
accept thy daughter. Behold, here lieth an egg in these waters, blazing
with beauty. From the commencement of the creation it is here. It moveth
not, nor doth it burst. I have never heard any body speaking of its birth
or nature. Nobody knoweth who its father or mother is. It is said, O
Matali, that when the end of the world cometh, mighty fire burst forth
from within it, and spreading consumeth the three worlds with all their
mobile and immobile objects.' Hearing those words of Narada, Matali
answered him, saying, 'No one here seems to me to be eligible. Let us go
hence, therefore, without delay!'"



SECTION C

"Narada continued, 'Here is that spacious and celebrated city of cities,
called Hiranyapura, belonging to the Daityas and Danavas, possessing a
hundred diverse kinds of illusion. Here in these regions called Patala,
it hath been built with great care by the divine artificer, and planned
by the Danava Maya. Endued with great energy and heroism, many Danavas,
having obtained boons (from Brahman) in days of old, lived here,
exhibiting a thousand different kinds of illusion. They were incapable of
being vanquished by Sakra or any other celestial, that is, by either
Yama, or Varuna, or the Lord of treasures (Kuvera). Here dwell, O Matali,
those Asuras called Kalakhanjas who sprang from Vishnu, and those
Rakshasas also called Yatudhanas who sprang from the feet of Brahman. All
of them are endued with frightful teeth, terrible impetus, the speed and
prowess of the wind, and great energy depending on powers of illusion.
Besides these, another class of Danavas called Nivatakavachas, who are
invincible in battle, have their abode here. Thou knowest bow Sakra is
unable to vanquish them. Many times, O Matali, thou, with thy son
Gomukha, and the chief of the celestials and lord of Sachi, along with
his son, had to retreat before them. Behold their homes, O Matali, that
are all made of silver and gold, and well-adorned with decorations done
according to the rules of art. All those mansions are decked with lapis
lazuli and corals, and made effulgent with the lustre of the
Arkasphatika, and the radiance of gem called Vajrasara. And many of those
palatial residences seem, as if, they have been made of the shine of
these gems called Padmaragas, or of bright marble, or of excellent wood.
And they are also possessed of the radiance of the sun, or blazing fire.
And all the edifices, adorned with gems and jewels, are very high and
stand close to another. Of spacious proportions and great architectural
beauty, it is impossible to say of what material these mansions are built
or to describe their style of beauty. Indeed, they are exceedingly
beautiful in consequence of their decorations. Behold these retreats of
the Daityas for recreation and sport, these beds of theirs for sleep,
these costly utensils of theirs set with precious stones, and these seats
also for their use. Behold these hills of theirs, looking like clouds,
those fountains of water, these trees also that move of their own will
and that yield all fruits and flowers that one may ask. See, O Matali, if
any bridegroom may be had here, acceptable to thee. If no one can be
found, we shalt, if thou likest, go hence to some other part of the
world.' Thus addressed, Matali answered Narada, saying, 'O celestial
Rishi, it behoveth me not to do anything that may be disagreeable to
dwellers of heaven. The gods and the Danavas, though brothers, are ever
at hostility with each other. How can I, therefore, make an alliance with
those that are our enemies? Let us repair, therefore, to some other
place. It behoveth me not to search among the Danavas. As regards
thyself, I know thy heart is ever set on fomenting quarrels.'"



SECTION CI

"Narada said, 'This region belongeth to the birds, all of whom possess
excellent feathers. They all subsist on snakes. They never feel any
fatigue in putting forth their prowess, or in making journeys, or in
bearing burthens. This race, O charioteer, hath multiplied from the six
sons of Garuda. They are Sumukha, Sunaman, Sunetra, Suvarchas, Suanch and
that prince of birds called Suvala. Born of Kasyapa's line and enhancing
the glory of Vinata's race, many winged creatures, the foremost of their
species, have by begetting children founded and increased a thousand
dynasties of birds, all endued with nobility of blood. All these
creatures are endued with great prosperity, have the auspicious whirl
called Sreevatsa, possess great wealth, and are inspired with great
might. By their acts they may be said to belong to the Kshatriya order,
but they are all without any compassion, subsisting as they do on snakes.
They never attain to spiritual enlightenment in consequence of their
preying on their kinsmen. I will now enumerate the chiefs by their names,
listen to me, O Matali. This race is much regarded in consequence of the
favour that, is shown to it by Vishnu. They all worship Vishnu, and
Vishnu is their protector. Vishnu always dwelleth in their hearts, and
Vishnu is their great refuge. These then are their names--Suvarnachuda,
Nagasin Daruna, Chandatundaka, Anala, Vaisalaksha, Kundalin, Pankajit,
Vajraviskambha, Vainateya, Vamana, Vatavega, Disachakshu, Nimisha,
Animisha, Trirava, Saptarava, Valmiki, Dipaka, Daityadwipa, Saridwipa,

Sarasa, Padmaketana, Sumukha, Chitraketu, Chitravara, Anagha, Meshahrit,
Kumuda, Daksha, Sarpanta, Somabhojana, Gurubhara, Kapota, Suryanetra,
Chirantaka, Vishnudharman, Kumara, Parivarha, Hari, Suswara, Madhuparka,
Hemavarna, Malaya, Matariswan, Nisakara and Divakara. These sons of
Garuda that I name dwell in only a single province of this region. I have
mentioned those only that have won distinction by might, fame and
achievements. If thou likest none here, come, we will go hence, O Matali.
I will take thee to another region where thou mayest find an eligible
husband for thy daughter.'"



SECTION CII

"Narada said, 'The region where we now are is called Rasatala and is the
seventh stratum below the Earth. Here dwelleth Surabhi, the mother of all
kine, she, who was born of the Amrita. She always yieldeth milk which is
the essence of all the best things of the earth, and which, excellent as
it is, and of one taste, springeth from the essence of the six different
kinds of tastes (that are talked of). The faultless Surabhi herself
sprang in days of old from the mouth of the Grandsire, gratified with
drinking the Amrita and vomiting the best things. A single jet only of
her milk, falling on the earth, created what is known as the sacred and
the excellent "Milky Ocean." The verge of that ocean all round is always
covered with white foam resembling a belt of flowers. Those best of
ascetics that are known by the name of the Foam-drinkers dwell around
this ocean, subsisting on that foam only. They are called Foam-drinkers
because they live, O Matali, on nothing else save that foam. Engaged in
the practice of the severest of austerities, the very gods are known to
fear them. From her are born four other kine, O Matali, supporting the
four quarters and therefore, are they called the supporters of the
quarters (Dikpali). Born of Surabhi herself, she who supporteth the
eastern quarter is called Surupa. She, who supporteth the southern
quarter is called Hansika. That illustrious cow, O Matali, of universal
form, who supporteth the western quarter ruled by Varuna is known by the
name of Subhadra. The northern quarter comprising the region of virtue,
and called after Kuvera the Lord of treasures, is supported by the cow
named Sarva-kamadugha. The gods, uniting with the Asuras, and making the
Mandara mountain their pole, churned the waters of the ocean and obtained
the wine called Varuni, and (the Goddess of Prosperity and Grace called)
Lakshmi, and Amrita, and that prince of steeds called Uchchhaisrava, and
that best of gems called Kaustubha. Those waters, O Matali, that yielded
these precious things had all been mixed with the milk of these tour
cows. As regards Surabhi, the milk she yielded becometh Swaha unto those
that live on Swaha, Swadha unto those that live on Swadha, and Amrita
unto those that live on Amrita. The couplet that was sung by the dwellers
of Rasatala in day of old, is still heard to be recited in the world by
the persons of learning. That couplet is this,--Neither in the region of
the Nagas, nor in Swarga, nor in Vimana, nor in Tripishtapa is residence
so happy as in Rasatala!'"



SECTION CIII

"Narada said, 'This foremost of cities that thou beholdest and which
resembles the Amaravati of the chief of the celestials himself, is known
by the name of Bhogavati. It is ruled over by Vasuki, the king of the
Nagas. That Shesha dwelleth here, who, in consequence of his ascetic
austerities of the foremost order, is able to support this earth with all
her vastness. His body is like that of a white mountain. He is decked in
celestial ornaments. He hath a thousand heads. His tongues are blazing
like flames of fire, and he is endued with great strength. There dwell in
happiness innumerable Nagas--sons of Surasa--possessed of diverse forms,
and decked on ornaments of diverse kinds, bearing the signs of gems,
Swastika, circles and drinking vessels. All of them endued with great
strength are by nature fierce. Some have a thousand heads, some five
hundred, and some three. And some have two heads, and some five, and some
have seven faces. And all of them are possessed of huge bodies that
resemble the mountains stretching over the earth. Millions and tens of
millions are they, in fact, uncountable, even as regards those of' them
that belong to a single race. Listen, however, to me as I name a few of
the more famous ones amongst them. They are Vasuki, Takshaka, Karkotaka,
Dhanjaya, Kaliya, Nahusha, Aswatara, Vakyakunda, Mani, Apurana, Khaga,
Vamana, Elapatra, Kukura, Kukuna, Aryaka, Nandaka, Kalasa, Potaka,
Kalilasaka, Pinjaraka, Airavata, Sumanmukha, Dadhimukha, Sankha, Nanda,
Upanandaka, Apta, Kotaraka, Sikhi, Nishthuraka, Tittiri, Hastibhadra,
Kumuda, Maylapindaka, the two Padmas, Pundarika, Pushpa, Mudgaraparnaka,
Karavira, Pitharaka, Samvritta, Vritta, Pindara, Vilwapatra, Mushikada,
Sirishaka, Dilipa, Sankha-sirsha, Jyotishka, Aparajita, Kauravya,
Dhritarashtra, Kuhara, Krisaka, Virajas, Dharana, Savahu, Mukhara, Jaya,
Vidhira, Andha, Visundi, Virasa, and Sarasa. These and many others there
are amongst the sons of Kasyapa. See O Matali, if there is anybody here
whom thou canst elect.'

"Kanwa continued, 'Matali, meanwhile, had been looking attentively at a
person that stood by. And after Narada had ceased speaking, the celestial
charioteer with gratified mind asked the Rishi, saying, 'Of what race is
he the delighter--that comely youth of great radiance--who standeth
before Aryaka of Kauravya's line? Who is his father, and who is his
mother? Of what Naga's race is he? Indeed, of what line doth he stand as
a high flag-staff? In consequence of his intelligence, his patience, his
beauty, and his youth, my heart, O celestial Rishi, hath been attracted
towards him. That youth will make the best of husbands for my Gunakesi.'

"Kanwa continued, 'Beholding Matali's gratification at seeing the Naga
called Sumukha, Narada informed him of the nobility of his parentage and
of his feats. And he said, 'Born in the race of Airavata this prince of
Nagas is named Sumukha. He is the favourite grandson of Aryaka, and the
daughter's son of Vamana. The father of this youth was, O Matali, the
Naga called Chikura. Not long before was he slain by Vinata's Son.'
Hearing this Matali became highly pleased, and addressing Narada, the
charioteer said, 'This best of Nagas is, O sire, very acceptable to me
for a son-in-law. Make an endeavour to secure him, for I am highly
pleased at the thought of bestowing on this Naga, O Muni, my dear
daughter.'"



SECTION CIV

"Narada then said, 'This one is the charioteer of the name of Matali. He
is besides a dear friend of Sakra. Pure in conduct, he hath an excellent
disposition and possesses numerous virtues. Endued with strength of mind,
he hath great energy and great might. He is the friend, counsellor, and
charioteer of Sakra. It has been seen in every battle that small is the
difference that exists between him and Vasava as regards prowess and
strength. In all the battles between the gods and Asuras, it is this
Matali that driveth, by his mind alone, that ever-victorious and best of
cars belonging to Indra, which is drawn by thousand steeds. Vanquished by
his management of the steeds, the enemies of the gods are subjugated by
Vasava by the use of his hands. Defeated before-hand by Matali, the
Asuras are subsequently slain by Indra. Matali hath an excellent
daughter, who in beauty is unrivalled in the world. Truthful and
possessed of every accomplishment, she is known by the name of Gunakesi.
He was searching the three worlds for an eligible bridegroom. O thou that
art possessed of the splendour of a celestial, thy grandson, Sumukha,
hath become acceptable to him as a husband for his daughter. If O best of
serpents, his proposal be acceptable to thee, quickly make up thy mind, O
Aryaka, to take his daughter in gift for thy grandson. As Lakshmi in
Vishnu's house, or Swaha in that of Agni so let the slender-waisted
Gunakesi be a wife in thy race. Let Gunakesi, therefore be accepted by
thee for thy grandson, like Sachi for Vasava who deserveth her. Although
this youth hath lost his father, yet we choose him for his virtues, and
for the respectability of Airavata and thy own. Indeed, it is in
consequence of Sumukha's merits, his disposition, purity, self-restraint
and other qualifications that Matali hath become himself desirous of
giving away his daughter unto him. It behoveth thee, therefore, to honour
Matali.'

"Kanwa continued, 'Thus addressed by Narada, Aryaka beholding his
grandson elected as a bridegroom and remembering the death of his son was
filled with delight and sorrow at the same time. And he then addressed
Narada and said, 'How, O celestial Rishi, can I desire Gunakesi for a
daughter-in-law'! It cannot be, O great Rishi, that thy words are not
highly honoured by me, for who is there that would not desire an alliance
with the friend of Indra? I hesitate, however, O great Muni, in
consequence of the instability of the very cause that would not make that
alliance lasting. O thou of great effulgence, the author of this youth,
viz., my son, hath been devoured by Garuda. We are afflicted with sorrow
on that account. But worse still, O lord, Vinata's son, at the time of
leaving these regions, said, 'After a month I will devour this Sumukha
also. Surely, it will happen as he hath said, for we know with whom we
have to deal. At these words, therefore, of Suparna we have become
cheerless!'

"Kanwa continued, 'Matali then said unto Aryaka, 'I have formed a plan.
This thy grandson is elected by me as my son-in-law. Let this Naga then,
proceeding with me and Narada, come to the Lord of heaven the chief of
the celestials, O best of Nagas. I shall then endeavour to place
obstacles in the way of Suparna, and as a last resource, we will
ascertain the period of life that hath been vouchsafed to Sumukha.
Blessed be thou, O Naga, let Sumukha, therefore, come with me to the
presence of the Lord of the celestials.' Saying this, they took Sumukha
with them, and all the four, endued with great splendour, coming to
heaven beheld Sakra the chief of the gods seated in all his glory. And it
so happened that the illustrious Vishnu of four arms was also present
there. Narada then represented the whole story about Matali and his
choice.'

"Kanwa continued, 'Hearing all that Narada said, Vishnu directed
Purandara, the Lord of the universe, saying, 'Let Amrita be given to this
youth, and let him be made immortal like gods themselves. Let Matali, and
Narada, and Sumukha, O Vasava, all attain their cherished wish through
thy grace.' Purandara, however, reflecting on the prowess of Vinata's
son, said unto Vishnu, 'Let Amrita be given unto him by thee.' Thus
addressed, Vishnu said, 'Thou art the Lord of all mobile and immobile
creatures. Who is there, O lord, that would refuse a gift that may be
made by thee'?' At these words Sakra gave unto that Naga length of days.
The slayer of Vala and Vritra did not make him a drinker of Amrita.
Sumukha, having obtained that boon, became Sumukha [11] (in reality) for
his face was suffused with marks of joy. And having married Matali's
daughter, he cheerfully returned home. And Narada and Aryaka also filled
with delight at the success of their object, went away, after having
worshipped the glorious chief of the celestials.'"



SECTION CV

"Kanwa said, 'Meanwhile, O Bharata, the mighty Garuda heard what had
happened, viz., the bestowal by Sakra of length of days on the Naga
Sumukha. And inflamed with great anger, that ranger of the firmament,
Suparna, smiting the three worlds by the hurricane caused by the
flappings of his wings, quickly came to Vasava. And Garuda said, 'O
illustrious one, disregarding me why hast thou interfered with my
sustenance. Having granted me a boon of thy own will, why dost thou now
withdraw it? The Supreme Lord of all creatures hath, from the beginning,
ordained what my food is to be. Why dost thou then stand in the way of
that divine decree? I had selected this great Naga and had fixed time,
for O god, I had intended to offer the meat of his body, as sustenance to
my numerous progeny. When he, therefore, hath obtained a boon from thee
and hath become indestructible by me, how can I henceforth dare kill
another of his species? Dost thou sport thus, O Vasava, as thou listest?
I, however, shall have to die, as also the members of my family' and the
servants whom I have engaged in my house. That will, I think, gratify
thee, O Vasava! Indeed, O slayer of Vala and Vritra, I deserve all this,
nay more, since being the lord of the three worlds in might. I yet
consented to become the servant of another. O monarch of the three
worlds, Vishnu, however, is not the only cause of my inferiority, for
though, O Vasava, I am quite thy equal, yet the sovereignty of the three
worlds resteth on thee, O chief of the celestials. Like thee, I also have
a daughter of Daksha for my mother and Kasyapa for my father. Like thee,
I also can, without any fatigue, bear the weight of the three worlds. I
have strength that is immeasurable and incapable of being resisted by any
creature. In the war with the Daityas I also achieved grand feats.
Srutasri and Srutasena and Vivaswat, and Rochanamukha, and Prasrura, and
Kalakaksha amongst the sons of Diti were slain by me. Perching yet on the
flag-staff of thy younger brother's car I carefully protect it in battle,
and sometimes also I bear that brother of thine on my back. It is,
perhaps, for this that thou disregardest me. Who else in the universe is
there that is capable of bearing such heavy burthens? Who is there that
is stronger than myself? Superior though I am, I yet bear on my back this
younger brother of thine with all his friends. When, however,
disregarding me thou hast interfered with my foods, thou hast, O Vasava,
inflicted disgrace on me, like this younger brother of thine that had
hitherto been disgracing me by making me bear him on my back. As regards
thyself, O Vishnu, amongst all those endued with prowess and strength
that have been born of Aditi's womb, thou art superior in strength. Yet
thee I bear without any fatigue, with only one of my feathers. Think
coolly then, O brother, who amongst us is stronger?'

"Kanwa continued, 'Hearing the proud words of that bird foreshadowing
danger the bearer of the discus, provoking Tarkshya still more, said unto
him, 'Though so very weak, why dost thou, O Garuda, yet regard thyself
strong, O oviparous creature, it ill behoveth thee to vaunt thus in our
presence. The three worlds united together cannot bear the weight of my
body. I myself bear my own weight and thine also. Come now, bear thou the
weight of this one right arm of mine. If thou canst bear even this, thy
boast would be regarded as reasonable. Saying this, the holy one placed
his arms on Garuda's shoulders. Thereupon the latter fell down, afflicted
with its weight, confounded, and deprived of his senses. And Garuda, felt
that the weight of that one arm of Vishnu was as great as that of the
entire Earth with her mountains. Endued with might infinitely greater,
Vishnu, however, did not afflict him much. Indeed, Achyuta did not take
his life. That ranger of the sky, afflicted then by that immense weight,
gasped for breath, and began to cast off his feathers. With every limb
weakened, and utterly confounded, Garuda was almost deprived of his
senses. The winged offspring of Vinata then, thus confounded and almost
deprived of his senses, and rendered utterly helpless, bowing unto Vishnu
with bent bead, feebly addressed him, saying, 'O illustrious Lord, the
essence of that strength which sustains the universe dwelleth in this
body of thine. What wonder, therefore, that I should be crushed down to
the earth by a single arm of thine, stretched out at thy pleasure. It
behoveth thee, O divine Lord, to forgive this winged creature that
perches on thy flag-staff--this fool intoxicated with pride of strength,
but now rendered utterly helpless. Thy great strength, O divine Lord, was
never known to me before. It was for this that I regarded my own might to
be unequalled.' Thus addressed, the illustrious Vishnu became gratified,
and addressing Garuda with affection, said, 'Let not thy behaviour be
such again.' And saying this, Upendra threw Sumukha with the toe of his
foot upon Garuda's breast. And from that time, O king, Garuda hath ever
lived in friendship with that snake. It was thus, O king, that mighty and
illustrious Garuda, the son of Vinata, afflicted by the might of Vishnu,
was cured of his pride.'

"Kanwa continued, 'In the same way, O son of Gandhari, thou livest, O
son, as long as thou approachest not the heroic sons of Pandu in battle.
Who is there whom Bhima, that foremost of smiters, that mighty son of
Vayu and Dhananjaya, the son of Indra, cannot slay in battle? Vishnu
himself, and Vayu and Dharma, and the Aswins,--these gods are thy
enemies. Let alone an encounter with them, thou art not competent even to
look at them on the field. Therefore, O prince, do not set thy heart upon
war; let peace be made through the agency of Vasudeva. It behoveth thee
to save thy race thus. This great ascetic Narada witnessed with his own
eyes the incident (I have related to thee) which shows the greatness of
Vishnu, and know that this Krishna is that bearer of the discus and the
mace!'

"Vaisampayana continued, 'Hearing these words of the Rishi, Duryodhana
contracted his eye-brows and began to breathe heavily. And casting his
eyes then on Radha's son, he burst out into a loud laughter. And setting
at naught those words of the Rishi, that wicked wretch began to slap his
thigh that resembled the trunk of an elephant. And addressing the Rishi,
he said, 'I am, O great Rishi, precisely what the Creator hath made me.
What is to be, must be. What also hath been ordained in my case must
happen, I cannot act otherwise. What can these senseless declamations,
therefore, avail?'"



SECTION CVI

"Janamejaya said, 'Interminably wedded to evil, blinded by avarice,
addicted to wicked courses, resolved upon bringing destruction on his
head, inspiring grief in the hearts of kinsmen, enhancing the woes of
friends, afflicting all his well-wishers, augmenting the joys of foes,
and treading the wrong path, why did not his friends seek to restrain
him, and why also did not that great friend (of Kuru's race), the holy
One; with tranquil soul, or the Grandsire tell him anything from
affection?'

"Vaisampayana said, 'Yes, the holy one did speak. Bhishma also spoke what
was beneficial. And Narada too said much. Listen to all that these said.'

"Vaisampayana continued, 'Narada said, 'Persons that listen to the
counsels of friends are rare. Friends again are rare that offer
beneficial counsels, for a friend (in need of counsel) is never there
where a friend (offering counsel) is. O son of Kuru's race, I think, the
word of friends ought to be listened to. Obstinacy ought to be avoided;
for it is fraught with great evil. In this connection is cited an old
story regarding Galava's having met with disgrace through obstinacy. In
ancient times, in order to test Viswamitra, who was then engaged in
ascetic austerities Dharma personally came to him, having assumed the
form of the Rishi, Vasishtha. Thus assuming, O Bharata, the form of the
one of the seven Rishis, and feigning himself hungry and desirous of
eating, he came, O king, to the hermitage of Kausika. Thereupon,
Viswamitra struck with awe, began to cook Charu (which was a preparation
of rice and milk). And in consequence of the care he took in preparing
that excellent food, he could not properly wait upon his guest. And it
was not till after the guest had dined on the food offered by the other
hermits that Viswamitra succeeded in approaching him with the Charu he
had cooked and which was still steaming. 'I have already dined; wait
here,'--were the words that the holy one said. And having said that the
holy one went away. And thereupon, the illustrious Viswamitra, O king,
waited there. And bearing that food on his head and holding it with his
arms, that ascetic of rigid vow stood in his hermitage, still as a post,
subsisting on air. And as he stood there, an ascetic of the name of
Galava, from motives of respect and reverence and from affection and
desire of doing what was agreeable, began to wait upon him. And after a
hundred years had passed away, Dharma, again assuming the form of
Vasishtha, came to Kausika from desire of eating. And beholding the great
Rishi Viswamitra, who was endued with high wisdom, standing there with
that food on his head, himself subsisting all the while on air, Dharma
accepted that food which was still warm and fresh. And having eaten that
food, the god said,--Gratified am I, O regenerate Rishi. And saying this,
he went away. And at those words of Dharma, Viswamitra divested of
Kshatriyahood because endued with the status of a Brahmana and was filled
with delight [12]. And pleased as he was with the services and devotion of
his discipline, the ascetic Galava, Viswamitra, addressed him and said,
'With my leave, O Galava, go whithersoever thou mayest wish.' Thus
commanded by his preceptor, Galava, highly pleased, said in a sweet voice
unto Viswamitra of great effulgence, What final gift shall I make thee in
consequence of thy services as preceptor? O giver of honours, it is in
consequence of the (final) present that a sacrifice becometh successful.
The giver of such gifts obtains emancipation. Indeed, these gifts
constitute the fruit (that one enjoys in heaven). They are regarded as
peace and tranquillity personified. What, therefore, shall I procure for
my preceptor? Oh, let that be said. 'The illustrious Viswamitra knew that
he had really been conquered by Galava by means of the latter's services,
and the Rishi, therefore, sought to dismiss him by repeatedly saying,
'Go, Go.' But thou repeatedly commanded by Viswamitra to go away, Galava
still addressed him saying, 'What shall I give?' And seeing this
obstinacy on the part of ascetic Galava, Viswamitra felt a slight rise of
anger and at last said, 'Give me eight hundred steeds, every one of which
should be as white as the rays of the moon, and every one of which should
have one ear black. Go now, O Galava, and tarry not.'"



SECTION CVII

"Narada said, 'Thus addressed by Viswamitra of great intelligence Galava
was filled with such anxiety that he could not sit or lie down, or take
his food. A prey to anxiety and regret, lamenting bitterly, and burning
with remorse, Galava grew pale, and was reduced to a skeleton. And
smitten with sorrow, O Suyodhana, he indulged in these lamentations,
'Where shall I find affluent friends? Where shall I find money? Have I
any savings? Where shall I find eight hundred steeds of lunar whiteness?
What pleasure can I have in eating? What happiness can be mine in objects
of enjoyment? The very love of life is extinct in me. What need have I of
life? Repairing to the other shore of the great ocean, or to the furthest
verge of the earth, I will relinquish my life. Of what use can life be to
me? What happiness, without severe exertion, can be his who is poor,
unsuccessful, deprived of all the good things of life, and burthened with
debt? Death is preferable to life as regards him who having enjoyed the
wealth of friends through their friendship for himself, is unable to
return their favour. The religious acts of that man lose their efficacy
who having promised to do an act fails to perform it and is thus stained
with falsehood. One that is stained by falsehood cannot have beauty, or
children, or power, or influence. How, therefore, can such a one attain
to a blissful state? What ungrateful man hath ever earned fame? Where,
indeed, is his place, and where his happiness? An ungrateful person can
never win esteem and affection. Salvation also can never be his. He that
is destitute of wealth is a wretch that can scarcely be said to live.
Such a wretch cannot support his kinsmen and friends. Unable to make any
return for the benefits he receiveth, he certainly meeteth with
destruction. Even I am that wretch, ungrateful, destitute of resources,
and stained with falsehood, for having obtained my objects from my
preceptor, I am unable to do his bidding. Having first endeavoured to the
utmost, I will lay down my life. Before this, I never craved for any
thing from the very gods. The deities regard me for this in sacrificial
place. I will go and seek the protection of Vishnu, the divine Lord of
the three worlds, of Krishna the great refuge of all who are blessed with
protection. Bowing down unto him, I desire to see that highest of all
ascetics, the Eternal Krishna from whom flow all those possessions and
enjoyments that are owned by both gods and Asuras.' And while Galava was
thus lamenting, his friend Garuda, the son of Vinata, appeared in his
sight. And Garuda, from desire of doing him good, cheerfully addressed
him, saying, Thou art a dear friend, of mine. It is the duty of a friend,
when himself in prosperity, to look to the accomplishment of the wishes
of his friends. The prosperity that I have, O Brahmana, is constituted by
Vasava's younger brother Vishnu. Before this, I spoke to him on thy
behalf and he hath been pleased to grant my wishes. Come now, we will go
together. I will bear thee comfortably to the other shore of the ocean,
or to the furthest extremity of the earth. Come, O Galava, do not tarry.'"



SECTION CVIII

"Garuda said, 'O Galava, commanded I have been by God, who is the cause
of all knowledge. I ask thee, towards which quarter shall I first take
thee to see what lie there? The eastern, the southern, the western, or
the northern, towards which, O best of regenerate persons, shall I go, O
Galava? That quarter towards which Surya the illuminator of the universe
first riseth; where, at eve, the Sadhyas engage in their ascetic
austerities; where that Intelligence, which pervades the whole universe
first springeth; where the two eyes of Dharma, as well as he himself, are
stationed; where the clarified butter first poured in sacrifice
subsequently flowed all around; that quarter, O best of all regenerate
persons, is the gate of Day and Time. There the daughters of Daksha, in
primeval times, gave birth to their children. There the sons of Kasyapa
first multiplied. That quarter is the source of all the prosperity of the
gods, for it was there that Sakra was first anointed as the king of the
celestials. It was there, O regenerate Rishi, that both Indra and the
gods underwent their ascetic penances. It is for this, O Brahmana, that
this quarter is called Purva (the first). And because in the earliest of
times this quarter was overspread by the Suras, it is for this that it is
called Purva. The gods, desirous of prosperity, performed all their
religious ceremonies here. It was here that the divine Creator of the
universe first sang the Vedas. It was here that the Gayatri was first
preached by Surya unto the reciters of that sacred hymn. It was here, O
best of Brahmanas, that the Yajurvedas  were delivered by Surya (unto
Yajnavalkya). It was here that the Soma juice, sanctified by boons, was
first drunk in sacrifices by Suras. It was here that the Homa-fires,
(gratified by mantras), first drank articles of cognate origin. [13] It
was here that Varuna first repaired to the nether regions, and attained
to all his prosperity. It was here, O bull among the twice-born, that the
birth, growth, and death of the ancient Vasishtha took place. Here first
grew the hundred different branches of Om! [14] It was here that the
smoke-eating Munis are the smoke of sacrificial fires. It was in that
region that myriads of boars and other animals were killed by Sakra and
offered as sacrificial portions unto the gods. It is here that the
thousand-rayed sun, arising, consumeth, out of ire, all those that are
wicked and ungrateful among men and the Asuras. This is the gate of the
three worlds. This is the path of heaven and felicity. This quarter is
called Purva (east). We will go hither, if it pleaseth thee. I shall
always do what is agreeable to him who is my friend. Tell me, O Galava,
if any other quarter pleaseth thee, for we will then go there. Listen now
to what I say of another quarter.'"



SECTION CIX

"Garuda continued, 'In days of yore, Vivaswat, having performed a
sacrifice, gave this quarter away as a present (Dakshina) unto his
preceptor, And it is for this that this region is known by the name of
Dakshina (south). It is here that the Pitris of the three worlds have
their habitation. And, O Brahmana, it is said that a class of celestials
subsisting upon smoke alone also live there. Those celestials also that
go by the name of Viswedevas always dwell in this region along with the
Pitris. Worshipped in sacrifices in all the worlds, they are equal
sharers with the Pitris. This quarter is called the second door of Yama.
It is here that the periods allotted to men are calculated in Trutis and
Lavas. [15] In this region always dwell the celestial Rishis, the
Pitriloka Rishis, and the royal Rishis, in great happiness. Here are
religion and truth. It is here that the acts (of persons) exhibit their
fruits. This region, O best of the twice-born, is the goal of the acts of
the dead. It is this region, O best of regenerate persons, whither all
must repair. And as creatures are all overwhelmed by darkness, they
cannot, therefore, come hither in bliss. Here, O bull among regenerate
persons, are many thousands of Malevolent Rakshasas in order to be seen
by the sinful. Here, O Brahmana, in the bowers on the breast of Mandara
and in the abodes of regenerate Rishis, the Gandharvas chant psalms,
stealing away both the heart and the intellect. It was here that Raivata
(a Daitya), hearing the Sama hymns sung in a sweet voice, retired to the
woods, leaving his wife and friends and kingdom. In this region, O
Brahmana, Manu and Yavakrita's son together set a limit which Surya can
never overstep. It was here that the illustrious descendant of Pulastya,
Ravana, the king of the Rakshasas, undergoing ascetic austerities,
solicited (the boon of) immortality from the gods. It was here that (the
Asura) Vritra, in consequence of his wicked conduct, incurred the enmity
of Sakra. It is in this region that lives of diverse forms all come and
are then dissociated into their five (constituent) elements. It is in
this region, O Galava, that men of wicked deeds rot (in tortures). It is
here that the river Vaitarani flows, filled with the bodies of persons
condemned to hell. Arrived here, persons attain to the extremes of
happiness and misery. Reaching this region, the sun droppeth sweet waters
and thence proceeding again to the direction named after (Vasishtha),
once more droppeth dew, It was here that I once obtained (for food), a
prodigious elephant battling with an enormous tortoise. It was here that
the great sage Chakradhanu took his birth from Surya. That divine sage
afterwards came to be known by the name of Kapila, and it was by him that
the (sixty thousand) sons of Sagara were afflicted. It was here that a
class of Brahmanas named Sivas, fully mastering the Vedas, became crowned
with (ascetic) success. Having studied all the Vedas they at last
attained eternal salvation. In this region is the city called Bhogavati
that is ruled by Vasuki, by the Naga Takshaka and also by Airavata. They
that have to journey hither (after death) encounter here a thick gloom.
And so thick is that gloom that it cannot be penetrated by either the Sun
himself or by Agni. Worthy of worship as thou art, even thou shalt have
to pass this road. Tell me now if thou wishest to sojourn towards this
direction. Else, I listen to an account of the western direction.'"



SECTION CX

"Garuda said, 'This quarter is the favourite one of king Varuna, the
ruler of the ocean. Indeed, the lord of the waters had his origin here,
and it is hither that sovereignty lieth. And since it is here that
towards the day's end (paschat) the sun dismisseth his rays that this
quarter, O best of the twice-born ones, is called the west (paschima).
For ruling over all aquatic creatures and for the protection of the water
themselves, illustrious and divine Kasyapa installed Varuna here (as the
king of this region). Quaffing all the six juices of Varuna, the moon,
the dispeller of darkness, becometh young again in the beginning of the
fortnight. It was in the quarter, O Brahmana, that the Daityas were
routed and bound fast by the wind-god. And afflicted by a mighty tempest,
and breathing hard (as they fled), they at last laid themselves down in
this region to sleep (the sleep that knows no waking). Hither is that
mountain called Asta which is the cause of the evening twilight, and
which (daily) receiveth the sun lovingly turning towards it. It is from
this quarter that both Night and Sleep, issuing out at the close of day,
spread themselves, as if, for robbing all living creatures of half their
allotted periods of life. It was here that Sakra, beholding (his
stepmother) the goddess Diti lying asleep in a state of pregnancy, cut
off the foetus (into forty-nine parts), whence sprang the (forty-nine)
Maruts. It is towards this direction that the roots of Himavat stretch
towards the eternal Mandara (sunk in the ocean). By journeying for even a
thousand years one cannot attain to the end of those roots. It is in this
region that Surabhi (the mother of cows), repairing to the shores of the
extensive lake, adorned with golden lotuses, poureth forth her milk. Here
in the midst of the ocean is seen the headless trunk of the illustrious
Swarbhanu (Rahu) who is always bent upon devouring both sun and the moon.
Here is heard the loud chanting of the Vedas by Suvarnasiras, who is
invincible and of immeasurable energy, and whose hair is eternally green.
It is in this region that the daughter of Muni Harimedhas remained
transfixed in the welkin in consequence of Surya's injunction couched in
the words--Stop, Stop. Here, O Galava, wind, and fire, and earth, and
water, are all free, both day and night, from their painful sensations.
It is from this region that the sun's course begins to deviate from the
straight path, and it is in this direction that all the luminous bodies
(the constellations) enter the solar sphere. And having moved for
twenty-eight nights with the sun, they come out of the sun's course to
move in accompaniment with the moon. It is in this region that the rivers
which always feed the ocean have their sources. Here, in the abode of
Varuna, are the waters of the three worlds. In this region is situate the
abode of Anarta, the prince of snakes. And here is the unrivalled abode
also of Vishnu, who is without beginning and without end. In this region
is also situate the abode of the great Rishi Kasyapa, the son of Maricha.
The western quarter is thus narrated to thee in course of telling thee of
the different points. Tell me now, O Galava, towards which side, O best
of regenerate persons, shall we go?'"



SECTION CXI

"Garuda said, 'O Brahmanas, since this quarter saveth from sin, and since
one attaineth to salvation here, it is for this saying (Uttarana) power
that it is called the north (uttara). And, O Galava, because the abode of
all the treasures of the north stretches in a line towards the east and
the west, therefore is the north sometimes called the central region
(madhyama). And, O bull among the twice-born, in this region that is
superior to all, none can live that is unamiable, or of unbridled
passions, or unrighteous. Hither, in the asylum, known by the name of
Vadari, eternally dwell Krishna who is Narayana's self, and Jishnu that
most exalted, of all male beings, and Brahman (the Creator). Hither, on
the breast of Himavat always dwelleth Maheswara endued with the
effulgence of the fire that blazeth up at the end of the Yuga. As
Purusha, he sporteth here with Prakriti (the universal mother). Except by
Nara and Narayana, he is incapable of being seen by the diverse classes
of Munis, the gods with Vasava at their head, the Gandharvas, the
Yakshas, and the Siddhas. Though invested with Maya, him the eternal
Vishnu alone, of a thousand heads and thousand legs, can behold. It was
in this region that Chandramas (the moon) was installed into the
sovereignty of the entire regenerate order. It was in this region, O thou
foremost of all acquainted with Brahma, that Mahadeva first receiving her
on his head, afterwards let (the sacred stream) Ganga fall from the
heavens to the world of men. It was here that the Goddess (Uma) underwent
her ascetic austerities from her desire of obtaining Maheswara (as her
Lord). It was in this region that Kama, the wrath (of Siva), Himavat, and
Uma, all together shone brilliantly. It was here, on the breast of
Kailasa, O Galava, that Kuvera, was installed on the sovereignty of the
Rakshasas, the Yakshas, and the Gandharvas. It is in this region that
(Kuvera's gardens called) Chitraratha lie, and it is here that the asylum
of (the Munis called the) Vaikhanasas is situate. It is here, O bull
among the twice-born, that the celestial stream called Mandakini, and the
mountain Mandara are to be seen. It is here that the gardens called
Saugandhi-kanaka are always guarded by the Rakshasas. Here are many
plains covered with grassy verdure, as also the plantain forest, and
those celestial trees called the Sautanakas. It is in this, region, O
Galava, that the Siddhas, with souls ever under control and always
sporting at will, have their fit abodes, abounding with every object of
enjoyment. It is here that the seven Rishis with Arundhati may be seen.
It is here that the constellation Swati is to be seen, and it is here
that it first rises to the view. It is in this region that the Grandsire
Brahman dwelleth in the vicinity of Yajna (sacrifice embodied). It is in
this quarter that the sun, the moon, and the other luminaries are seen to
revolve regularly.

It is in this region, O foremost of Brahmanas, that those illustrious and
truth-speaking Munis called by the name of Dharma, guard the source of
the Ganges. The origin and physical features and ascetic penances of
these Munis are not known to all. The thousand dishes they use for
serving the food offered in hospitality and the edibles also they create
at will, are all a mystery, The man, O Galava, that passeth beyond the
point guarded by these Munis, is certain, O foremost of Brahmanas, to
meet with destruction. None else, O bull among Brahmanas, save the divine
Narayana, and the eternal Nara called also Jishnu, succeeded in passing
beyond the point so guarded. It is in this region that the mountains of
Kailasa lie, the abode of Ailavila (Kuvera). It is here that the ten
Apsaras known by the name of Vidyutprabha had their origin. In covering,
O Brahmana, the three worlds with three steps in the sacrifice of Vali
(the Asura king), Vishnu had covered this whole northern region; and,
accordingly, there is a spot here called Vishnupada. And it is so called
after the footprint of Vishnu caused on that occasion. Here, in this
quarter, at a place called Usiravija, by the side of the golden lake,
king Marutta performed, O foremost of Brahmanas, a sacrifice. It is here
that the brilliant and shining gold mines of Himavat exhibit themselves
to the illustrious and regenerate Rishi Jimuta. And Jimuta gave away the
whole of that wealth to the Brahmanas. And having given it away, that
great Rishi solicited them to call it after his own name. And hence that
wealth is known by the name of the Jaimuta gold. Here, in this region, O
bull among Bharatas, the regents of the worlds, O Galava, every morning
and evening, proclaim, 'What business of what person shall we do?' It is
for these, O foremost of Brahmanas, and other incidents, that the
northern region is superior to all quarters. And because this region is
superior (uttara) to all, therefore, it is called the north (uttara). The
four regions have thus, O sire, been, one after another described to thee
in details. Towards which quarter then dost thou desire to go? I am
ready, O foremost of Brahmanas, to show thee all the quarters of the
earth!'"



SECTION CXII

"Galava said, 'O Garuda, O slayer of foremost snakes, O thou of beautiful
feathers, O son of Vinata, carry me, O Tarkhya, to the east where the two
eyes of Dharma are first opened. O, take me to the east which thou hast
first described, and whither, thou hast said, the gods are always
present. Thou hast said that thither both truth and virtue reside. I
desire to meet all the gods. Therefore, O younger brother of Aruna, take
me thither, so that I may behold the gods.'

"Narada continued, 'Thus addressed, the son of Vinata replied unto that
Brahmana saying, 'Mount thou on my back.' And thereupon, the Muni Galava
rode on the back of Garuda. And Galava said, 'Thy beauty, O devourer of
snakes, as thou proceedest, seemeth to be like that of the sun himself in
the morning, that maker of the day endued with a thousand rays. And, O
ranger of the skies, thy speed is so great that the very trees, broken by
the storm caused by the flapping of thy wings, seem to pursue thee in the
course. Thou seemest, O tenant of the welkin, to drag by the storm caused
by the wings, the very Earth with all the waters of her oceans, and with
all her mountains, woods and forests. Indeed, the tempest caused by the
motion of thy wings seems to continually raise into mid air the waters of
the sea, with all their fishes and snakes and crocodiles. I see fishes
possessed of similar faces, and Timis and Timingilas and snakes endued
with human faces, all crushed by the tempest raised by thy wings. My ears
are deafened by the roar of the deep. So stunned am I that I can neither
hear nor see anything. Indeed, I have forgotten my own purpose. Slacken
thy speed, O ranger of the sky, remembering the risk to a Brahmana's
life. O sire, neither the sun, nor the cardinal points, nor the welkin
itself, is any longer perceptible to me. I see only a thick gloom around
me. The body is no longer visible to me. I see only thy two eyes, O
oviparous being, resembling two radiant gems. I cannot see either thy
body or my own. At every step, I behold sparks of fire emitted from thy
frame. Stop without delay these sparks of fire and extinguish the
dazzling radiance of thy eyes. O son of Vinata, slacken this exceeding
speed of thy course. O devourer of snakes, I have no business to go with
thee. Desist, O blessed one, I am unable to bear this speed of thine. I
have promised to give my preceptor eight hundred white steeds of lunar
effulgence, each having one ear black in hue. I see no way, O oviparous
being, of fulfilling my pledge. There is but one way that I can see, and
that is to lay down my own life. I have no wealth of my own, nor any
wealthy friend, nor can wealth, however immense, procure the
accomplishment of my object.'

"Narada continued, 'Unto Galava uttering these and many other words of
entreaty and sorrow, the son of Vinata, without slackening his speed,
laughingly replied, saying, 'Thou hast little wisdom, O regenerate Rishi,
since thou wishest to put an end to thy own life. Death can never be
brought about by one's effort. Indeed, Death is God himself. Why didst
thou not, before this, inform me of thy purpose? There are excellent
means by which all this may be accomplished. Here is this mountain called
Rishabha on the seaside. Resting here for some time and refreshing
ourselves with food, I will, O Galava, return.'"



SECTION CXIII

"Narada said, 'Alighting then on the peak of the Rishabha, the Brahmana
and the Bird beheld a Brahmana lady of the name of Sandili, engaged there
on ascetic penances. And Galava and Garuda both saluted her by bending
their heads, and worshipped her. And thereupon, the lady enquired after
their welfare and gave them seats. And having taken their seats, both of
them took the cooked food the lady offered them, after having first
dedicated it to the gods with Mantras. And having taken that food, they
laid themselves down on the ground and fell into a profound sleep. And
Garuda, from desire of leaving that place, upon awakening, found that his
wings, had fallen off. Indeed, he had become like a ball of flesh, with
only his head and legs. And beholding him come to that plight, Galava
sorrowfully enquired, saying, 'What is this condition that has overtaken
thee as the consequence of thy sojourn here? Alas, how long shall we have
to reside here? Hadst thou harboured any evil and sinful thought in thy
mind? It cannot, I am sure, be any trivial sin of which thou hast been
guilty.' Thus addressed, Garuda replied unto the Brahmana, saying,
'Indeed, O regenerate one, I entertained the thought of carrying away
this lady crowned with ascetic success from this spot to where the
Creator himself, the divine Mahadeva, the eternal Vishnu, and both Virtue
and Sacrifice personified, live together, for as I thought this lady
should live there. I shall now, from desire of doing myself good,
prostrate myself before this holy lady, and pray unto her, saying,--with
a heart full of pity, I had, indeed, entertained such a thought. Whether
I acted rightly or wrongly, even this was the wish, evidently against thy
own, that was cherished by me from my respect for thee. It behoveth thee,
therefore, to grant me forgiveness, from the nobility of thy heart.' That
lady became gratified with that prince of birds and that bull of
Brahmanas. And addressing Garuda, she said, 'Fear not, O thou of
beautiful feathers. Resume thy wings, and cast off thy fears. I was
contempted by thee, but know that I do not pardon contempt. That sinful
being who entertains contempt for me, would speedily fall away from all
blissful regions. Without a single inauspicious indication about me, and
perfectly blameless as I am, I have, in consequence of the purity of my
conduct, attained to high ascetic success. Purity of conduct beareth
virtue as its fruit. Purity of conduct beareth wealth as its fruit. It is
purity of conduct that bringeth on prosperity. And it is purity of
conduct that driveth away all inauspicious indications. Go thou, O
blessed prince of birds, whithersoever thou wishest, from this place.
Never entertain contempt for me, and take care that thou dost not
contempt women that may even be truly blamable. Thou shalt again be, as
before, invested with both strength and energy.' At these words of that
lady Garuda had his wings again, and they became even stronger than
before. And then with Sandili's leave, Garuda with Galava on his back
took his departure. But they failed to find the kind of steeds they were
in search of. And it so happened that Viswamitra met Galava on the way.
And thereupon, that foremost of speakers addressed Galava in the presence
of Vinata's son and said, 'O regenerate one, the time is already come
when thou shouldst give me the wealth thou hadst promised me of thy own
accord. I do not know what thou mayst. I have waited so long. I will wait
for some time more. Seek thou the way by which thou mayst succeed (in the
matter of thy promise).' Hearing these words, Garuda addressed cheerless
Galava who was overwhelmed with sorrow, saying, 'What Viswamitra said
unto thee before hath now been repeated in my presence. Come, therefore,
O Galava, best of Brahmanas, we will deliberate on the matter. Without
giving thy preceptor the whole of the wealth (promised by thee), thou
canst not even sit down.'



SECTION CXIV

"Narada said, 'Garuda then, that foremost of winged beings, addressed the
cheerless Galava and said, 'Because it is created by Agni, in the bowels
of the earth and augmented by Vayu, and because also the earth itself is
said to be Hiranmaya, therefore, is wealth called Hiranya. And because
wealth supports the world and sustains life, therefore, is it called
Dhana. It is for serving these ends that Dhana (wealth) exists from the
beginning in the three worlds. On that Friday, when either of the two
constellations--the Purvabhadra or the Uttarabhadra--is ascendant, Agni,
creating wealth by a fiat of his will, bestoweth it on mankind for the
increase of Kuvera's stock. The wealth that is embowelled in the Earth is
guarded by the deities called the Ajaikapats and the Ahivradnas, and also
by Kuvera. Exceedingly difficult of attainment, that wealth, therefore, O
bull among Brahmanas, is rarely attained. Without wealth there is no
chance of thy acquisition of the promised steeds. Beg thou, therefore, of
some king born in the race of some royal sage, who may, without
oppressing his subjects, crown our suit with success. There is a king
born in the lunar race, that is my friend. We shall go to him, for he,
amongst all on Earth, hath great wealth. That royal sage is known by the
name of Yayati, and he is the son of Nahusha. His prowess is incapable of
being baffled. Solicited by thee in person, and urged by me, he will give
what we seek, for he hath immense wealth, equal unto what belongeth to
Kuvera, the lord of treasures. Even thus, by accepting a gift, O learned
one, pay off thy debt to thy preceptor.' Talking thus, and thinking upon
what was best to be done, Garuda and Galava together went to king Yayati,
who was then in his capital called Pratisthana. The king received them
hospitably and gave them excellent Arghya and water to wash their feet.
And the king then asked them the cause of their advent. And thereupon
Garuda answered, saying, 'O son of Nahusha, this ocean of asceticism,
called Galava, is my friend. He had been, O monarch, a disciple of
Viswamitra for many thousand years. This holy Brahmana, when commanded by
Viswamitra to go away whithersoever he chose, addressed his preceptor at
that time, saying,--I desire to give something as preceptor's fee.
Knowing this one's resources to be poor, Viswamitra did not ask for
anything. But when he was repeatedly addressed by this Brahmana on the
subject of the tutorial fee, the preceptor, under a slight accession of
wrath, said, 'Give me eight hundred white steeds of good pedigree and of
lunar radiance, and each having one ear black in hue. If, O Galava, thou
desirest to give anything to thy preceptor, let this then be given!' It
was thus that Viswamitra endued with wealth of asceticism said unto him
in anger. And this bull among Brahmanas is on that account smarting with
great grief. Unable to fulfil that command (of his preceptor), he hath
now come to take thy shelter. O tiger among men, accepting this as alms
from thee, and filled once more with cheerfulness, he will, after paying
his preceptor's debt, devote himself again to serve ascetic penances. A
royal Rishi as thou art, and, therefore, endued with wealth of asceticism
of thy own, this Brahmana, by giving thee a portion of his wealth of
asceticism, will make thee richer in wealth of that kind. As many hairs,
O lord of men, as there are on a horse's body, so many regions of bliss,
O ruler of Earth, are attained by him that giveth away a horse in gift.
This one is as fit to accept a gift as thou art to make a gift. Let
therefore, thy gift in this instance be like milk deposited in a
conch-shell.'"



SECTION CXV

"Narada said, 'Thus addressed by Suparna in excellent words fraught with
truth, that performer of thousand sacrifices, that foremost of givers,
that liberal ruler of all the Kasis, the lord Yayati, revolving those
words in his mind and reflecting on them coolly, and seeing before him
his dear friend, Tarkshya, and that bull among Brahmanas, Galava, and
regarding the alms sought as an indication, highly praiseworthy, of
(Galava's) ascetic merit, and in view particularly of the fact that those
two came to him having passed over all the kings of the Solar race, said,
'Blessed is my life today, and the race also in which I am born, hath,
indeed, been blessed today. This very province also of mine hath equally
been blessed by thee, O sinless Tarkshya. There is one thing, however, O
friend, that I desire to say unto thee, and that is, I am not so rich now
as thou thinkest, for my wealth hath suffered a great diminution. I
cannot, however, O ranger of the skies, make thy advent here a fruitless
one. Nor can I venture to frustrate the hopes entertained by this
regenerate Rishi. I shall, therefore, give him that which will accomplish
his purpose. If one having come for alms, returneth disappointed, he may
consume the (host's) race. O son of Vinata, it is said that there is no
act more sinful than that of saying, 'I have nothing'--and thus
destroying the hope of one that cometh, saying, 'Give.' The disappointed
man whose hopes have been killed and his object not accomplished, can
destroy the sons and grandsons of the person that faileth to do him good.
Therefore, O Galava, take thou this daughter of mine, this perpetrator of
four families. In beauty, she resembleth a daughter of the celestials.
She is capable of prompting every virtue. Indeed, owing to her beauty,
she is always solicited (at my hands) by gods and men, and Asuras. Let
alone twice four hundred steeds each with a black ear, the kings of the
earth will give away their whole kingdoms as her dower. Take thou,
therefore, this daughter of mine, named Madhavi. My sole desire is that I
may have a daughter's son by her. Accepting that daughter in gift, Galava
then, with Garuda, went away, saying, 'We will again see thee'. And they
took that maiden with them. And Galava's oviparous friend addressed him,
saying, 'The means have at last been obtained whereby the steeds may be
obtained.' And saying this, Garuda went away to his own abode, having
obtained Galava's permission. And after the prince of birds had gone,
Galava, with that maiden in his company, began to think of going to some
one among the kings who would be able to give (fit) dower for the maiden.
And he first thought of that best of kings, Haryyaswa of Ikshaku's race,
who ruled at Ayodhya, was endued with great energy, possessed of a large
army consisting of four kinds of forces, had a well-filled treasury and
abundance of corn, and who was dearly loved by his subjects, and who
loved the Brahmanas well. Desirous of offspring, he was living in quiet
and peace, and engaged in excellent austerities. And the Brahmana Galava,
repairing unto Haryyaswa, said, 'This maiden, O king of kings, will
increase the family of her husband by bringing forth offspring. Accept
her from me, O Haryyaswa, as thy wife, by giving me a dower. I will tell
thee what dower thou shalt have to give. Hearing it, settle what thou
shalt do.'"



SECTION CXVI

"Narada said, 'That best of monarchs, king Haryyaswa, after reflecting
for a long while and breathing a long and hot sigh about the birth of a
son, at last said, 'Those six limbs [16] that ought to be high are high in
this maiden. Those seven, again, that ought to be slender are slender in
her. Those three, again, which ought to be deep are deep in her. And
lastly, those five that ought to be red are red in her. It seems that she
is worth being looked at by even the gods and the Asuras, and is
accomplished in all the arts and sciences. Possessed of all auspicious
signs, she will certainly bring forth many children. She is even capable
of bringing forth a son who may become an emperor. Having regard to my
wealth, tell me, O foremost of Brahmanas, what should be her dower.'
Galava said, 'Give me eight hundred steeds, born in a good country, of
lunar whiteness, and each with one ear black in hue. This auspicious and
large-eyed maiden will then become the mother of thy sons, like the
fire-stick becoming the genetrix of fire.'"

"Narada continued, 'Hearing these words, that royal sage, king Haryyaswa,
filled with sorrow, but blinded by lust, addressed Galava, that foremost
of Rishis, saying, 'I have only two hundred steeds about me of the kind
wanted by thee, although of other kinds all worthy of sacrifice, I have
many thousand moving about (in my dominions), O Galava, I desire to beget
only one son upon this damsel. Kindly grant this request of mine.'
Hearing these words of the king, that damsel said unto Galava, 'A reciter
of Brahma granted me a boon that I would after each delivery, be a maiden
again. Give me away, therefore, to this king, accepting his excellent
steeds. In this way, full eight hundred steeds may be obtained by thee
from four kings in succession, and I also may have four sons. Collect
thou the wealth intended for thy preceptor, in this way. Even this is
what I think. It depends, however, oil thee, O Brahmana, as to how thou
shouldst act.' Thus addressed by that maiden, the Muni Galava said these
words unto king Haryyaswa, 'O Haryyaswa, O best of men, accept this
damsel for a fourth part of the dower that I have settled, and beget only
one son upon her.' Taking then that maiden and worshipping Galava, the
king in due time and place had by her a son of the kind wished for. And
the son so born came to be called by the name of Vasumanas. Richer than
all the wealthy kings of the earth, and resembling one of the Vasus
themselves he became a king and giver of great wealth.

'After some time, intelligent Galava came back and approaching the
delighted Haryyaswa, said unto him, 'Thou hast, O king obtained a son.
Indeed, this child is like the sun himself in splendour. The time hath
come, O foremost of men, for me to go to some other king for alms.'
Hearing these words, Haryyaswa who was even truthful in speech and steady
in acts of manliness, and remembering that the balance of six hundred
steeds could not be made up by him, gave Madhavi back to Galava. And
Madhavi also, abandoning that blazing, kingly prosperity, and once more
becoming a maiden, followed the footsteps of Galava. And Galava too,
saying, 'Let the steeds remain with thee' then went, accompanied by the
maiden, to king Divodasa.'"



SECTION CXVII

"Narada said, 'Galava then, addressing Madhavi, said, The ruler of the
Kasis is an illustrious king known by the name of Divodasa. He is the son
of Bhimasena, is endued with great prowess, and is a mighty sovereign. O
blessed maiden, we are now going to him. Follow me slowly and grieve not.
That ruler of men is virtuous and devoted to truth and hath his passions
under control.'

"Narada Continued, 'When the muni came before that king he was received
with due hospitality by the latter. Galava, then, began to urge the
monarch for begetting a child. Thus addressed, Divodasa said, 'I heard of
all this before. Thou needest not speak much. O Brahmana. I may tell
thee, O best of Brahmanas, that as soon as I heard of this matter, my
heart was set upon it. This also is a mark of great honour to me that
passing over all other kings thou hast come to me, Without doubt, thy
object will be gained. In the matter of the steeds, O Galava, my wealth
is like that of king Haryyaswa. I shall, therefore, beget only one royal
son upon this maiden.' Hearing these words, that best of Brahmanas gave
that damsel unto the king, and, the king, thereupon, duly wedded her. And
the royal sage then sported with her, as Surya with Prabhavati, Agni with
Swaha, Vasava with Sachi, Chandra with Rohini, Yama with Urmila, Varuna
with Gauri, Kuvera with Riddhi, Narayana with Lakshmi, Sagara with
Jahnavi, Rudra with Rudrani, the Grandsire with Saraswati, Vasishtha's
son Saktri with Adrisyanti, Vasishtha with Arundhati (called also
Akshamala), Chyavana with Sukanya, Pulastya with Sandhya, Agastya with
the princess of Vidarbha Lopamudra, Satyavan with Savitri, Bhrigu with
Puloma, Kasyapa with Aditi, Richika's son Jamadagni with Renuka, Kusika's
son Viswamitra with Himavati, Vrihaspati with Tara, Sukra with Sataprava,
Bhumipati with Bhumi, Pururavas with Urvasi, Richika with Satyavati, Manu
with Saraswati, Dushyanta with Sakuntala, the eternal Dharma with Dhriti,
Nala with Damayanti, Narada, with Satyavati, Jaratkaru with Jaratkaru,
Pulastya with Pratichya, Urnayus with Menaka, Tumvuru with Rambha, Vasuki
with Satasirsha, Dhananjaya with Kamari, Rama with the princess of Videha
Sita, or Janardana with Rukmini. And unto king Divodasa, that sporting
with and taking delight in her, Madhavi bore a son named Pratardana. And
after she had borne him a son, the holy Galava came to Divodasa at the
appointed time, and said unto him, 'Let the maiden come with me, and let
the steeds also thou art to give me remain with thee, for I desire to go
elsewhere, O ruler of Earth, for dower.' Thus addressed, the virtuous
king Divodasa, who was devoted to truth, thereupon, gave back the maiden
to Galava at the appointed time.'"



SECTION CXVIII

"Narada said, 'The illustrious Madhavi, faithful to her promise,
abandoning that prosperity and once more becoming a maiden, followed the
footsteps of the Brahmana Galava. And Galava, whose heart was set upon
the accomplishment of his own business, reflecting upon what he should do
next then went to the city of the Bhojas for waiting upon king Usinara.
And arrived before that king of unbaffled prowess, Galava addressed him,
saying, 'This maiden will bear thee two royal sons. And, O king,
begetting upon her two sons equal unto the Sun and the Moon, thou mayst
attain all thy objects both here and hereafter. As her dower, however, O
thou that art conversant with every duty, thou shalt have to give me four
hundred steeds of lunar splendour, each having ear black of hue. This
effort of mine for obtaining the steeds is only on account of my
preceptor, otherwise I myself have nothing to do with them. If thou art
able to accept (my terms), do as I bid thee without any hesitation. O
royal sage, thou art now childless. Beget, O king, a couple of children.
With offspring so begot as a raft, save they Pitris and thyself also. O
royal sage, he that hath fruit in the shape of offspring to enjoy, never
falleth from heaven. Nor hath such a person to go to that frightful hell
whither the childless are doomed to go.' Hearing these and other words of
Galava, king Usinara. replied unto him, saying, 'I have heard what thou,
O Galava, hast said. My heart also is inclined to do thy bidding. The
Supreme Ordainer, however, is all-powerful. I have only two hundred
steeds of the kind indicated by thee, O best of Brahmanas. Of other
kinds, I have many thousands moving about in my dominions. I will, O
Galava, beget only one son upon her, by treading the path that hath been
told by others such as Haryyaswa and Divodasa. I will act after their
manner in the matter of the dower. O best of Brahmanas, my wealth exists
for only my subjects residing in the city and the country, and not for my
own comforts and enjoyment. That king, O virtuous one, who giveth away
for his own pleasure the wealth that belongeth to others, can never earn
virtue or fame. Let this maiden, endued with the radiance of a celestial
girl, be presented to me. I will accept her for begetting only one
child.' Hearing these and many other words that Usinara spoke, that best
of Brahmanas, Galava, then applauded the monarch and gave him the maiden.
And making Usinara accept that damsel, Galava went into the woods. And
like a righteous man enjoying the prosperity (won by his deeds), Usinara
began to sport with and enjoy that damsel in valleys and dales of
mountains by fountains and falls of rivers, in mansions, delightful
chambers, variegated gardens, forests and woods, agreeable places, and
terraces of houses. And, in due time, was born unto him a son of the
splendour of the morning sun, who afterwards became an excellent king,
celebrated by the name Sivi. And after the birth of that son, the
Brahmana Galava came to Usinara, and taking back from him the maiden
went, O king, to see the son of Vinata.'"



SECTION CXIX

"Narada said, 'Seeing Galava, Vinata's son smilingly addressed him,
saying, 'By good luck it is, O Brahmana, that I behold thee successful.'
Galava, however, hearing the words spoken by Garuda informed him that a
fourth part of the task was still un-finished.' Garuda then, that
foremost of all speakers, said unto Galava, 'Do not make any endeavour
(to obtain the remaining two hundred), for it will not succeed. In days
of yore, Richika sought at Kanyakuyja Gadhi's daughter, Satyavati, for
making her his wife.' Thereupon Gadhi, O Galava, addressing the Rishi,
said, 'O holy one, let a thousand steeds of lunar brightness, each with
one ear black of hue, be presented to me.' Thus requested, Richika said,
'So be it'. And then wending his way to the great mart of steeds
(Aswatirtha) in Varuna's abode, the Rishi obtained what he sought and
gave them unto the king. Performing a sacrifice then of the name of
Pundarika, that monarch gave away those steeds (as Dakshina) unto the
Brahmanas. The three kings to whom thou hadst applied had purchased those
horses from the Brahmanas, each to the number of two hundred. The
remaining four hundred, O best of Brahmanas, while being transported over
the river, were taken by the Vitasta. [17]Therefore, O Galava, thou canst
never have that which is not to be had. Do thou then, O virtuous one,
present unto Viswamitra this maiden as an equivalent for two hundred
steeds, along with the six hundred thou hast already obtained. Thou wilt
then, O best of Brahmanas, be freed from thy grief and crowned with
success. Galava then, saying, 'So be it,' and taking with him both the
maiden and the steeds, went with Garuda in his company unto Viswamitra.
And arrived in his presence, Galava said, 'Here are six hundred steeds of
the kind demanded by thee. And this maiden is offered as an equivalent
for the remaining two hundred. Let all these be accepted by thee. Upon
this maiden have been begotten three virtuous sons by three royal sages.
Let a fourth, foremost of all, be begotten upon her by thee. And thus let
the number of steeds, eight hundred, be regarded by thee as full, and let
me also, being freed from thy debt, go and practise ascetic penances as I
list.' Viswamitra then, beholding Galava in the company of the bird, and
that highly beautiful maiden, said, 'Why, O Galava, didst thou not give
me this maiden before? Four sons then, sanctifiers of my race, would all
have been mine alone. I accept this maiden of thine for begetting upon
her one son. As regards the steeds, let them graze in my asylum.' Saying
this, Viswamitra of great effulgence began to pass his time happily with
her, And Madhavi bore him a son of the name of Ashtaka. And as soon as
that son was born, the great Muni Viswamitra addressed him to both virtue
and profit, and gave him those six hundred steeds. Ashtaka then went to a
city, bright as the city of Soma. And Kusika's son Viswamitra also having
made over the damsel to his disciple, himself went into the Woods. And
Galava also, with his friend Suparna, having in this way succeeded in
giving his preceptor the fee he had demanded, with a cheerful heart
addressed that maiden and said, 'Thou hast borne a son who is exceedingly
charitable, and another who is exceedingly brave, and a third who is
devoted to truth and righteousness, and yet another who is a performer of
great sacrifices. O beautiful maiden, thou hast, by these sons, saved not
only thy father, but four kings and myself, also. Go now, O thou of
slender waist.' Saying this, Galava dismissed Garuda that devourer of
snakes, and returning the maiden unto her father himself went into the
woods.'"



SECTION CXX

"Narada said, 'King Yayati then, desirous again of disposing of his
daughter in Swayamvara, went to a hermitage on the confluence of the
Ganga and the Yamuna, taking Madhavi with him on a chariot, her person
decked with garlands of flowers. And both Puru and Yadu followed their
sister to that sacred asylum. And in that spot was assembled a vast
concourse of Nagas and Yakshas and human beings, of Gandharvas and
animals and birds, and of dwellers of mountains and trees and forests,
and of many inhabitants of that particular province. And the woods all
around that asylum were filled with numerous Rishis resembling Brahman
himself. And while the selection had commenced of husband, that maiden of
the fairest complexion, passing over all the bridegrooms there assembled,
selected the forest as her lord. Descending from her chariot and saluting
all her friends, the daughter of Yayati went into the forest which is
always sacred, and devoted herself to ascetic austerities. Reducing her
body by means of fasts of various kinds and religious rites and rigid
vows, she adopted the deer's mode of life And subsisting upon soft and
green grass-blades, resembling the sprouts of lapis lazuli and which were
both bitter and sweet to the taste, and drinking the sweet, pure, cool,
crystal, and very superior water of sacred mountain-streams, and
wandering with the deer in forests destitute of lions and tigers, in
deserts free from forest-conflagration, and in thick woods, that maiden,
leading the life of a wild doe, earned great religious merit by the
practice of Brahmacharya austerities.

'(Meanwhile) king Yayati, following the practice of kings before him,
submitted to the influence of Time, after having lived for many thousands
of years. The progeny of two of his sons--those foremost of men--Puru and
Yadu, multiplied greatly, and in consequence thereof, Nahusha's son won
great respect both in this and the other world. O monarch, dwelling in
heaven, king Yayati, resembling a great Rishi, became an object of much
regard, and enjoyed the highest fruits of those regions. And after many
thousands of years had passed away in great happiness, on one occasion
while seated among the illustrious royal sages and great Rishis, king
Yayati, from folly, ignorance, and pride, mentally disregarded all the
gods and Rishis, and all human beings. Thereat the divine Sakra--the
slayer of Vala--at once read his heart. And those royal sages also
addressed him saying, 'Fie, fie.' And beholding the son of Nahusha, the
questions were asked, 'Who is this person? What king's son is he? Why is
he in heaven? By what acts hath he won success? Where did he earn ascetic
merit? For what hath he been known here? Who knoweth him? The dwellers of
heaven, thus speaking of-that monarch, asked one another these questions
about Yayati, that ruler of men. And hundreds of heaven's charioteers,
and hundreds of those that kept heaven's gates, and of those what were in
charge of heaven's seats, thus questioned, all answered, 'We do not know
him.' And the minds of all were temporarily clouded, so that none
recognised the king and thereupon the monarch was soon divested of his
splendour.'"



SECTION CXXI

"Narada said, 'Removed from his place and pushed away from his seat with
heart trembling in fear, and consumed by burning remorse, with his
garlands dimmed in lustre and his knowledge clouded, shorn of his crown
and bracelets, with head swimming and every limb relaxed divested of
ornaments and robes, incapable of being recognised, sometimes not seeing
the other residents of heaven, filled with despair, and his understanding
a perfect blank, king Yayati fell headlong towards the earth. And before
the king fell down, he thought within himself, 'What inauspicious and
sinful thought was entertained by me in consequence of which I am hurled
from my place?' And all the kings there, as also the Siddhas and the
Apsaras, laughed at seeing Yayati losing his hold, and on the point of
falling down. And soon, O king, at the command of the king of the gods,
there came a person whose business it was to hurl down those whose merits
were exhausted. And coming there, he said unto Yayati, 'Extremely
intoxicated with pride, there is none whom thou hast not disregarded. In
consequence of this thy pride, heaven is no longer for thee. Thou
deservest not a residence here, O son of a king. Thou art not recognised
here, go and fall down.' Even thus the celestial messenger spoke unto
him, Nahusha's son then said, repeating the words three times, 'If fall I
must, let me fall amongst the righteous.' And saying this, that foremost
of persons that had won high regions by their acts, began to think of the
particular region whereon he should fall. Beholding meanwhile four mighty
kings, viz., Pratardana, Vasumanas, Sivi, the son of Usinara, and
Ashtaka, assembled together in the woods of Naimisha, the king fell
amongst them. And those monarchs were then engaged in gratifying the lord
of the celestials by performance of the sacrifice known by the name of
Vajapeya. And the smoke arising from their sacrificial altar reached the
very gates of heaven. And the smoke that rose thus, looked like a river
connecting both the earth and the heaven. And it resembled the sacred
stream Ganga while descending from heaven to earth. And smelling that
smoke and guiding his course by it, Yayati, the lord of the universe,
descended on the earth. And the king thus fell amongst those four lions
among rulers, who were all endued with great beauty, who were foremost of
all the performers of sacrifices, who were, indeed, his own relatives,
and who resembled the four regents of the four quarters, and looked like
four mighty sacrificial fires. And thus, in consequence of the exhaustion
of his merits, the royal sage Yayati fell amongst them. And beholding him
blazing with beauty, those kings asked him, saying, "Who art thou? Of
what race, country, or city art thou? Art thou a Yaksha, or a god, a
Gandharva, or a Rakshasa? Thou does not seem to be a human being. What
object hast thou in view?' Thus questioned, Yayati answered, 'I am the
royal sage Yayati. Fallen am I from heaven in consequence of the
expiration of my virtue. Having desired to fall amongst the righteous, I
have fallen amongst you.' The kings then said, 'O foremost of persons,
may that wish of thine, be realized. Accept thou our virtues and the
fruits of all our sacrifices.' Yayati replied saying, 'I am not a
Brahmana competent to accept a gift. On the other hand, I am a Kshatriya.
Nor is my heart inclined towards lessening the virtues of others.'

"Narada continued, 'About this time, Madhavi, in course of her
purposeless wanderings, came there. Beholding her, those monarchs saluted
her and said, 'What object hast thou in coming here? What command of
thine shall we obey? Thou deservest to command us, for all of us are thy
sons, O thou that art endued with wealth of asceticism!' Hearing these
words of theirs, Madhavi was filled with delight and approaching then her
father, she reverentially saluted Yayati. And touching the heads of all
her sons, that lady engaged in ascetic austerities said to her father,
'Being my sons these all are thy daughter's sons, O king of kings. They
are not strangers to thee. These will save thee. The practice is not new,
its origin extends to antiquity. I am thy daughter Madhavi, O king,
living in the woods after the manner of the deer. I also have earned
virtue. Take thou a moiety. And because, O king, all men have a right to
enjoy a portion of the merits earned by their offspring, it is for this
that they desire to have daughter's sons. Even this was the case with
thyself, O king (when thou madest me over to Galava).' At these words of
their mother, those monarchs saluted her, and bowing down unto also their
maternal grandsire, repeated those very words in a loud, incomparable,
and sweet voice, and making, as it were, the whole earth resounded
therewith, in order to rescue that maternal grandsire of theirs who had
fallen down from heaven. And at that time Galava also came there, and
addressing Yayati, said, 'Accepting an eighth part of my ascetic
austerities, ascend thou to heaven again.'"



SECTION CXXII

"Narada said, 'As soon as that bull among men, king Yayati was recognised
by those virtuous persons, he rose again to heaven, without having had to
touch the surface of the earth. And he regained his celestial form and
had all his anxieties entirely dispelled. And he rose again, decked with
celestial garlands and robes, adorned with celestial ornaments, sprinkled
with celestial scents, and furnished with heavenly attributes, and
without having been compelled to touch the earth with his feet.
Meanwhile, Vasumanas who was celebrated in the world for his liberality,
first addressing the king, uttered these words in a loud voice, 'The
merit that I have won on earth by my unblamable conduct towards men of
all orders, I give unto thee. Be it all thine, O king. The merit that one
winneth by liberality and forgiveness, the merit that is mine in
consequence of the sacrifices I have performed, let all that also be
thine.' After this, Pratardana, that bull among Kshatriyas, said, 'Ever
devoted to virtue as also to war, the fame that hath here been mine as a
Kshatriya, in consequence of the appellation of hero (by which I am
known),--be that merit thine. After this, Sivi, the intelligent son of
Usinara, said these sweet words, 'Unto children and women in jest,
danger, or calamity, in distress, or at dice, I have never spoken a
falsehood. By that truth which I never sacrificed ascend thou to heaven.
I can, O king, give up all objects of desire and enjoyment, my kingdom,
yea, life itself, but truth I cannot give up. By that truth, ascend thou
to heaven; that truth for which Dharma, that truth for which agni, that
truth for which he of a hundred sacrifices, have each been gratified with
me, by that truth ascend thou to heaven.' And lastly, the royal sage
Ashtaka, the offspring of Kusika's son and Madhavi, addressing Nahusha's
son Yayati who had performed many hundreds of sacrifices, said, 'I have,
O lord, performed hundreds of Pundarika, Gosava and Vajapeya sacrifices.
Take thou the merit of these. Wealth, gems, robes, I have spared nothing
for the performance of sacrifices. By that truth ascend thou to heaven.'
And that king thereupon leaving the earth, began to ascend towards
heaven, higher and higher, as those daughter's sons of his, one after
another, said those words unto him. And it was thus that those kings by
their good acts, speedily saved Yayati, who had been hurled from heaven.
It was thus that those daughter's sons born in four royal lines, those
multipliers of their races, by means of their virtues, sacrifices, and
gifts, caused their wise maternal grandfather to ascend again to heaven.
And those monarchs jointly said, 'Endued with the attributes of royalty
and possessed of every virtue, we are, O king, thy daughter's sons! (By
virtue of our good deeds) ascend thou to heaven.'"



SECTION CXXIII

"Narada said, 'Sent back to heaven by those righteous kings,
distinguished by the liberality of their sacrificial presents, Yayati
possessed of daughter's sons, dismissed them and reached the celestial
regions. Attaining to the eternal region obtained through the merit of
his daughter's sons, and adorned by his own deeds, Yayati, bathed in
shower of fragrant flowers and hugged by perfumed and delicious breezes,
blazed forth with great beauty. And cheerfully, received back into heaven
with sounds of cymbals, he was entertained with songs and dances by
various tribes of Gandharvas and Asuras. And diverse celestial and royal
Rishis and Charanas began to pay their adorations to him. And deities
worshipped him with an excellent Arghya and delighted him with other
honours. And after he had thus regained heaven and tranquillity of heart,
and had once more become freed from anxiety, the Grandsire, gratifying
him by his words said, 'Thou hadst earned the full measure I of virtue by
thy earthly deeds, and this region (that thou hadst won) is eternal, as
thy deeds are in heaven. Thou hadst, however, O royal sage, destroyed thy
acquisition by thy vanity alone, and thereby covered the hearts of all
the denizens of heaven with darkness in consequence of which none of them
could recognise thee. And since thou couldst not be recognised, thou wert
hurled hence! Saved once more by the love and affection of thy daughter's
sons, thou hast once more arrived here, and regained this unchangeable,
eternal, sacred, excellent, stable, and indestructible region won before
by thy own deeds.' Thus addressed, Yayati said, 'O holy one, I have a
doubt, which, it behoveth thee, to dispel. O Grandsire of all the worlds,
it behoveth me not to ask any one else. Great was my merit, augmented by
a (virtuous) rule over my subjects for many thousands of years and won by
innumerable sacrifices and gifts. How could merit (so great) be exhausted
so soon in consequence of which I was hurled hence? Thou knowest, O holy
one, that the regions created for me were all eternal. Why were all those
regions of mine destroyed, O thou of great effulgence? The Grandsire
answered, saying, 'Thy merit, augmented by a (virtuous) rule over thy
subjects for many thousands of years and won by innumerable sacrifices
and gifts, was exhausted by only one fault, in consequence of which thou
wert hurled (from this region). That fault, O king of kings, was thy
vanity for which thou hadst become an object of contempt with all the
residents of heaven. O royal sage, this region can never be rendered
eternal by vanity, or pride of strength, or malice, or deceitfulness, or
deception. Never disregard those that are inferior, or superior, or in
the middle station. There is not a greater sinner than he who is consumed
by the fire of vanity. Those men that will converse upon this fall and
re-ascension of thine, will, without doubt, be protected even if
overtaken by calamity.'

"Narada continued, 'O monarch, even such was the distress into which
Yayati fell in consequence of vanity, and such was the distress into
which Galava fell owing to his obstinacy. They that desire their own good
should listen to friends that wish them well. Obstinacy should never be
entertained, for obstinacy is always the root of ruin. For this reason, O
son of Gandhari, forsake vanity and wrath, O hero, make peace with the
sons of Pandu. Avoid anger, O king, that which is given away, that which
is done, the austerities that are practised, the libations that are
poured on fire, nor one of these is ever destroyed or suffereth any
diminution. None else, again, enjoyeth the fruits of these save he that
is their agent. He that succeedeth in understanding this truly superior
and excellent history, that is approved by persons of great learning as
well as by those that are freed from anger and lust, and that is enforced
by various references to scriptures and reason, obtaineth a knowledge of
virtue and profit and desire, and enjoyeth the sovereignty of the whole
world!'"



SECTION CXXIV

"Dhritarashtra said, 'O holy one, it is even so as thou, O Narada,
sayest. My wish also is precisely such, but, O holy one, I have no power
(to carry them out)!'

"Vaisampayana continued, 'The Kuru king, having said these words unto
Narada, then addressed Krishna and said, 'Thou hast, O Kesava, told me
that which leadeth to heaven, what is beneficial to the world, consistent
with virtue, and fraught with reason. I am not, however, O sire,
independent. Duryodhana never doth what is agreeable to me. Do thou,
therefore, O mighty-armed Krishna, O best of persons, strive to persuade
that foolish and wicked son of mine, who disobeyeth my commands. O
mighty-armed one, he never listeneth to the beneficial words, O
Hrishikesa, of Gandhari, or of wise Vidura, or of other friends headed by
Bhishma, all of whom seek his good. Do thou, therefore, thyself counsel
that crooked, senseless, and wicked-souled prince, of evil disposition
and sinful heart. By doing this, O Janardana, thou shalt have done that
noble act which a friend should ever do.' Thus addressed, he of Vrishni's
race, conversant with the truths of virtue and profit, approached nearer
to the ever-wrathful Duryodhana and said unto him these sweet words, 'O
Duryodhana, O best of the Kurus, listen to these words of mine, uttered
especially for thy good, as also, O Bharata, for that of thy followers,
Thou art born in a race that is distinguished for its great wisdom. It
behoveth thee to act righteously as I indicate. Possessed of learning and
endued with excellent behaviour, thou art adorned with every excellent
quality. They that are born in ignoble families, or are wicked-souled,
cruel, and shameless, they only, O sire, act in the way that seemeth
acceptable to thee. In this world, the inclinations of those only that
are righteous seem to be consistent with the dictates of virtue and
profit. The inclinations, however, of those that are unrighteous seem to
be perverse. O bull of Bharata's race, the disposition that thou art
repeatedly manifesting is of that perverse kind. Persistence in such
behaviour is sinful, frightful, highly wicked, and capable of leading to
death itself. It is besides, causeless, while, again, thou canst not, O
Bharata, adhere to it long. If by avoiding this which is productive only
of woe, thou wilt achieve thy own good, if, O chastiser of foes, thou
wilt escape from the sinful and disreputable deeds of thy brothers,
followers, and counsellors, then, O tiger among men, make peace, O bull
among the Bharatas, with the sons of Pandu who are all endued with great
wisdom and great bravery with great exertion and great learning an all of
whom have their souls under complete control. Such conduct will be
agreeable to and conducive to the happiness of Dhritarashtra who is
endued with great wisdom, of grandsire (Bhishma), Drona, the high-souled
Kripa, Somadatta, wise Vahlika, Aswatthaman, Vikarna, Sanjaya,
Vivingsati, and of many of thy kinsmen, O chastiser of foes, and many of
thy friends also. The whole world, O sire, will derive benefit from that
peace. Thou art endued with modesty, born in a noble race, hast learning
and kindness of heart. Be obedient, O sire, to the commands of thy
father, and also of thy mother, O bull of Bharata's race. They that are
good sons always regard that to be beneficial which their fathers
command. Indeed, when overtaken by calamity, every one recollects the
injunctions of his father. Peace with the Pandavas, O sire, recommend
itself to thy father. Let it, therefore, O chief of the Kurus recommend
itself to thee also with thy counsellors. That mortal who having listened
to the counsels of friends doth not act according to them, is consumed at
the end by the consequences of his disregard, like him who swalloweth the
fruit called Kimpaka. He that from folly doth not accept beneficial
counsels, unnerved by procrastination and unable to attain his object, is
obliged to repent at last. He, on the other hand, who having listened to
beneficial counsels accepteth them at once, abandoning his opinion,
always winneth happiness in the world. He that rejects the words of
well-meaning friends, regarding those words as opposed to his interest,
but accepts words that are really so opposed, is soon subjugated by his
foes. Disregarding the opinions of the righteous he that abideth by the
opinions of the wicked, soon maketh his friends weep for him in
consequence of his being plunged into distress. Forsaking superior
counsellors he that seeketh the advice of inferior ones, soon falleth
into great distress and succeedeth not in saving himself. That companion
of the sinful, who behaveth falsely and never listeneth to good friends,
who honoureth strangers but hateth those that are his own, is soon, O
Bharata, cast off by the Earth. O bull of Bharata's race, having
quarrelled with those (the sons of Pandu), thou seekest protection from
others viz., those that are sinful, incapable, and foolish. What other
man is there on earth besides thee, who, disregarding kinsmen, that are
all mighty charioteers, and each of whom resembleth Sakra himself, would
seek protection and aid from strangers? Thou hast persecuted the sons of
Kunti, from their very birth. They have not been angry with thee, for the
sons of Pandu are indeed virtuous. Although thou hast behaved deceitfully
towards the Pandavas from their very birth, yet, O mighty-armed one,
those distinguished persons have acted generously towards thee. It
behoveth thee, therefore, O bull of Bharata's race, to act towards those
principal kinsmen of thine with equal generosity. Do not yield thyself to
the influence of wrath. O bull of Bharata's race, the exertions of the
wise are always associated with virtue, profit, and desire. If, indeed,
all these three cannot be attained, men follow at least virtue and
profit. If, again, these three are pursued separately, it is seen that
they that have their hearts under control, choose virtue; they that are
neither good nor bad but occupy a middle station, choose profit, which is
always the subject of dispute; while they that are fools choose the
gratification of desire. The fool that from temptation giveth up virtue
and pursueth profit and desire by unrighteous means, is soon destroyed by
his senses. He that speaketh profit and desire, should yet practise
virtue at the outset, for neither profit nor desire is (really)
dissociated from virtue. O king, it hath been said that virtue alone is
the cause of the three, for he that seeketh the three, may, by the aid of
virtue alone, grow like fire when brought into contact with a heap of dry
grass. O bull of Bharata's race, thou seeketh, O sire, by unrighteous
means this extensive empire, flourishing with prosperity and well-known
to all the monarchs of the earth. O king, he that behaveth falsely
towards those that live and conduct themselves righteously, certainly
cutteth down his own self, like a forest with an axe. One must not seek
to confound his understanding whose overthrow one doth not like, for, if
one's understanding is confounded, one can never devote his attention to
what is beneficial. One that hath his soul under control never, O
Bharata, disregardeth anybody in the three worlds,--no, not even the
commonest creature, far less those bulls among men, the sons of Pandu. He
that surrendereth himself to the influence of anger loseth his sense of
right and wrong. Rank growth must always be cut off. Behold, O Bharata,
this is the proof. At present, O sire, union with the sons of Pandu is
better for thee than thy union with the wicked. If thou makest peace with
them, thou mayst obtain the fruition of all thy wishes. O best of kings,
while enjoying the kingdom that has been founded by the Pandavas, thou
seekest protection from others, disregarding the Pandavas themselves.
Reposing the cares of thy state on Dussasana, Durvisaha, Karna, and
Suvala's son, thou desirest the continuance of thy prosperity, O Bharata.
These, however, are far inferior to the Pandavas in knowledge, in virtue,
in capacity for acquiring wealth, and in prowess. Indeed, O Bharata, (let
alone the four I have mentioned) all these kings together, with thee at
their head, are incapable of even looking at the face of Bhima, when
angry, on the field of battle. O sire, this force consisting of all the
kings of the earth is, indeed, at thy elbow. There are also Bhishma, and
Drona, and this Karna, and Kripa, and Bhurisrava, and Somadatta, and
Aswatthaman, and Jayadratha. All these together are incapable of fighting
against Dhananjaya. Indeed, Arjuna is incapable of being vanquished in
battle even by all the gods, Asuras, men, and Gandharvas. Do not set thy
heart for battle. Seest thou the man in any of the royal races of the
earth, who having encountered Arjuna in battle can return home safe and
sound? O bull of Bharata's race, what advantage is there in a universal
slaughter? Show me a single man who will defeat that Arjuna, by defeating
whom alone victory may be thine? Who will encounter that son of Pandu in
battle, who had vanquished all the celestials with the Gandharvas,
Yakshas and Pannagas at Khandavaprastha? Then also the marvellous account
that is heard of what happened at Virata's city, touching that encounter
between one and many, is sufficient proof of this, Hopest thou to
vanquish in battle Arjuna who when excited with rage is invincible,
irresistible, ever-victorious, and undeteriorating Arjuna, that hero, who
gratified the God of gods, Siva himself in fight? With myself again as
his second when that son of Pritha will rush to the field of battle
against an enemy, who is there that is competent to challenge him then?
Can Purandara himself do so? He that would vanquish Arjuna in battle
would support the Earth on his arms, consume in rage the whole population
of the Earth, and hurl the very gods from heaven. Look at thy sons, thy
brothers, kinsmen, and other relatives. Let not these chiefs of Bharata's
race all perish on thy account. Let not the race of Kauravas be
exterminated or reduced. O king, let not people say that thou art the
exterminator of thy race and the destroyer of its achievements. Those
mighty car-warriors, the Pandavas (if peace be made) will install thee as
the Yuvaraja, and thy father Dhritarashtra, that lord of men, as the
sovereign of this extensive empire. Do not, O sire, disregard the
prosperity that is awaiting thee and is sure to come. Giving to the sons
of Pritha half the kingdom, win thou great prosperity. Making peace with
the Pandavas and acting according to the counsels of thy friends, and
rejoicing with them, thou art sure to obtain what is for thy good for
ever and ever.'"



SECTION CXXV

"Vaisampayana said, 'Hearing, O bull of Bharata's race, these words of
Kesava, Bhishma, the son of Santanu, then said unto vindictive
Duryodhana, Krishna hath spoken to thee, desirous of bringing about peace
between kinsmen. O sire, follow those counsels, and do not yield to the
influence of wrath. If thou dost not act, O sire, according to the words
of the high-souled Kesava, neither prosperity, nor happiness nor what is
for thy good, wilt thou ever have. The mighty-armed Kesava, O sire, hath
said unto thee what is consistent with virtue and profit. Accept thou
that object, and do not, O king, exterminate the population of the earth.
This resplendent prosperity of the Bharatas amongst all the kings of the
earth, thou wilt, during the very life of Dhritarashtra, destroy through
thy wickedness, and thou wilt also, through this arrogant disposition of
thine, deprive thyself with all thy counsellors, sons, brothers, and
kinsmen, of life, if, O thou foremost of Bharata's race, thou
transgressest the words of Kesava, thy father, and of wise Vidura,--words
that are consistent with truth and fraught with benefit to thyself. Be
not the exterminator of thy race, be not a wicked man, let not thy heart
be sinful, do not tread the path of unrighteousness. Do not sink thy
father and mother into an ocean of grief.' After Bhishma had concluded,
Drona also said these words unto Duryodhana, who, filled with wrath, was
then breathing heavily, 'O sire, the words that Kesava hath spoken unto
thee are fraught with virtue and profit, Santanu's son Bhishma also hath
said the same. Accept those words, O monarch. Both of them are wise,
endued with great intelligence, with souls under control, desirous of
doing what is for thy good, and possessed of great learning. They have
said what is beneficial. Accept their words, O king, O thou possessed of
great wisdom, act according to what both Krishna and Bhishma have said. O
chastiser of foes, do not, from delusion of understanding, disregard
Madhava. They that are always encouraging thee, are unable to give thee
victory. During the time of battle they will throw the burthen of
hostility on other's necks. Do not slaughter the Earth's population. Do
not slay thy sons and brothers. Know that host is invincible in the midst
of which are Vasudeva and Arjuna. If, O Bharata, thou dost not accept the
truthful words of thy friends, Krishna and Bhishma, then, O sire, thou
wilt surely have to repent. Arjuna is even greater than what Jamadagni's
son hath described him to be. As regards Krishna, the son of Devaki, he
is incapable of being resisted by even the gods. O bull of Bharata's
race, what use is there in telling thee what is really conducive to thy
happiness and good? Everything hath now been said unto thee. Do what thou
wishest. I do not wish to say anything more unto thee, O foremost of
Bharata's race.'

"Vaisampayana continued, 'After Drona had ceased, Vidura also, otherwise
called Kshattri, casting his eyes on Duryodhana, said unto that
vindictive son of Dhritarashtra, 'O Duryodhana, O bull of Bharata's race,
I do not grieve for thee. I grieve, however, for this old couple, viz.,
Gandhari and thy father. Having thee, of wicked soul for their protector
(of whom they will shortly be deprived), they will have to wander with
anybody to look after them, and deprived also of friends and counsellors,
like a pair of birds shorn of their wings. Having begotten such a wicked
son who is the exterminator of his race, alas, these two will have to
wander over the earth in sorrow, subsisting on alms.' After this, king
Dhritarashtra, addressing Duryodhana, seated in the midst of his brothers
and surrounded by all the kings, said, 'Listen, O Duryodhana, to what the
high-souled Sauri hath said. Accept those words which are eternal, highly
beneficial and conducive to what is for thy highest good. With the aid of
this Krishna of faultless deeds, we amongst all the kings, are sure to
have all our cherished objects. Firmly united by Kesava, be reconciled, O
sire, with Yudhishthira. Seek thou this great good of the Bharatas like
unto an august ceremony of propitiation. Through Vasudeva's agency, bind
thyself closely with the Pandavas. I think, the time for that is come. Do
not let the opportunity pass away. If, however, thou disregardest Kesava,
who from a desire of achieving what is for good, is soliciting thee to
make peace, then victory will never be thine.'"



SECTION CXXVI

"Vaisampayana said, 'Hearing these words of Dhritarashtra, both Bhishma
and Drona who sympathised with the old king, again addressed disobedient
Duryodhana and said, 'As yet the two Krishnas are not accoutred in mail,
as yet Gandiva resteth inactive, as yet Dhaumya doth not consume the
enemy's strength by pouring libations on the war-fire, as yet that mighty
bowman Yudhishthira, having modesty for his ornament, doth not cast angry
glances on thy troops, so let hostility cease. As yet that mighty bowman,
Bhimasena, the son of Pritha, is not seen stationed in the midst of his
division, so let hostility cease. As yet Bhimasena, doth not, mace in
band, stalk on the field of battle, grinding (hostile) divisions, so let
peace be made with the Pandavas. As yet Bhima doth not, with his
hero-slaying mace, make the heads of warriors fighting from the backs of
elephants roll on the field of battle, like the palmyra-fruits in the
season of their ripening, so let hostility cease. As yet Nakula, and
Sahadeva, Dhrishtadyumna of Prishata's race, and Virata, and Sikhandin,
and Sisupal's son, accoutred in mail and all well-versed in arms, do not
penetrate thy ranks, like huge crocodiles penetrating the deep, and pour
their arrowy showers, so let hostility cease. As yet fierce-winged shafts
do not fall upon the delicate bodies of the assembled kings, so let
hostility cease. As yet fierce weapons made of iron and steel, shot
unerringly by mighty bowmen well-skilled in arms, endued with lightness
of hand and capable of hitting howsoever long distance, do not penetrate
the breasts of warriors, smeared with sandal and other fragrant unguents,
and adorned with golden garlands and gems, so let hostility cease. Let
that elephant among kings, Yudhishthira the Just, receive thee with an
embrace while thou salutest him bending thy head. O bull of Bharata's
race, let that king, distinguished for the liberality of his sacrificial
presents, place on thy shoulder that right arm of his, the palm of which
beareth the marks of the banner and the hook. Let him, with hands
begemmed and red, adorned with fingers, pat thy back while thou art
seated. Let the mighty-armed Vrikodara, with shoulder broad as those of
the sala tree, embrace thee, O bull of Bharata's race, and gently
converse with thee for peace. And, O king, saluted with reverence by
those three, viz., Arjuna and the Twins, smell thou their heads and
converse with them affectionately. And beholding the united with thy
heroic brothers--the sons of Pandu--let all these monarchs shed tears of
joy. Let the tidings of this cordial union be proclaimed in the cities of
all the kings. Let the Earth be ruled by thee with feelings of brotherly
affection (in thy bosom), and let thy heart be freed from the fever (of
jealousy and wrath).'"



SECTION CXXVII

"Vaisampayana said, 'Hearing in that assembly of the Kurus these words
that were disagreeable to him, Duryodhana replied unto the mighty-armed
Kesava of great fame, saying. 'It behoveth thee, O Kesava, to speak after
reflecting on all circumstances. Indeed, uttering such harsh words, thou,
without any reason, findest fault with me alone, addressed regardfully as
thou always art by the sons of Pritha, O slayer of Madhu. But dost thou
censure me, having surveyed the strength and weakness (of both sides)?
Indeed, thyself and Kshattri, the King, the Preceptor, and the Grandsire,
all reproach me alone and not any other monarch. I, however, do not find
the least fault in myself. Yet all of you, including the (old) king
himself, hate me. O repressor of foes, I do not, even after reflection,
behold any grave fault in me, or even O Kesava, any fault however minute.
In the game at dice, O slayer of Madhu, that was joyfully accepted by
them, the Pandavas were vanquished and their kingdom was won by Sakuni.
What blame can be mine as regards that? On the other hand, O slayer of
Madhu, the wealth that was won from the Pandavas then, was ordered by me,
to be returned unto them. It cannot, again, O foremost of victors, be any
fault of ours that the invincible Pandavas, were defeated once again at
dice and had to go to the Woods. Imputing what fault to us, do they
regard us as their enemies? And, O Krishna, though (really) weak, why do
the Pandavas yet so cheerfully seek a quarrel with us, as if they were
strong? What have we done to them? For what injury (done to them) do the
sons of Pandu, along with the Srinjayas, seek to slaughter the sons of
Dhritarashtra? We shall not in consequence of any fierce deed, or
(alarming) word (of theirs), bow down to them in fear, deprived of our
senses. We cannot bow down to Indra himself, let alone the sons of Pandu.
I do not, O Krishna, see the man, observant of Kshatriya virtues, who
can, O slayer of foes, venture to conquer us in battle. Let alone the
Pandavas, O slayer of Madhu, the very gods are not competent to vanquish
Bhishma, Kripa, Drona and Karna, in battle. If, O Madhava, we are, in the
observance of the practices of our order, cut off with weapons in battle,
when our end comes, even that will lead us to heaven. Even this, O
Janardana, is our highest duty as Kshatriyas, viz., that we should lay
ourselves down on the field of battle on a bed of arrows. If, without
bowing to our enemies, ours be the bed of arrows in battle, that, O
Madhava, will never grieve us. Who is there, born in a noble race and
conforming to Kshatriya practices, that would from fear bow to an enemy,
desirous only of saving his life? Those Kshatriyas that desire their own
good, accept regardfully this saying of Matanga, viz., that (as regards a
Kshatriya), one should always keep himself erect, and never bow down, for
exertion alone is manliness; one should rather break at the knots than
bend. A person like me should only bow down to the Brahmanas for the sake
of piety, without regarding anybody else. (As regards persons other than
Brahmanas), one should, as long as one lives, act according to Matanga's
saying. Even this is the duty of Kshatriyas; even this is ever my
opinion. That share in the kingdom which was formerly given them by my
father shall never again, O Kesava, be obtainable by them as long as I
live. As long, O Janardana, as king Dhritarashtra liveth, both ourselves
and they, sheathing our weapons, O Madhava, should live in dependence on
him. Given away formerly from ignorance or fear, when I was a child and
dependent on others, the kingdom, O Janardana, incapable of being given
away again, shall not, O delighter of Vrishni's race, be obtainable by
the Pandavas. At present, O Kesava of mighty arms, as long as I live,
even that much of our land which may be covered by the point of a sharp
needle shall not, O Madhava, be given by us unto the Pandavas.'"



SECTION CXXVIII

"Vaisampayana said, 'Reflecting (for a moment), with eyes red in anger,
he, of Dasarha's race, addressing Duryodhana in that assembly of the
Kurus, then said these words, 'Wishest thou for a bed of heroes? Verily,
thou shalt have it, with thy consellors. Wait (for a short while), a
great slaughter will ensue. Thou thinkest, O thou of little
understanding, that thou hast committed no offence against the Pandavas?
Let the (assembled) monarchs judge. Grieved at the prosperity of the
high-souled Pandavas, thou conspirest, O Bharata, with Suvala's son about
the gambling match. O sire, how could those virtuous, honest, and
superior kinsmen of thine (otherwise) engage in such a wicked act with
the deceitful Sakuni? O thou that art endued with great wisdom, gambling
robs even the good of their understanding, and as regards the wicked,
disunion and dire consequence spring from it. It was thou who hadst
devised with thy wicked counsellors, that terrible source of calamity in
the form of the gambling match, without consulting with persons of
righteous behaviour. Who else is there, capable of insulting a brother's
wife in the way thou didst or of dragging her into the assembly and
addressing her in language thou hadst used towards Draupadi? Of noble
parentage, and endued with excellent behaviour, and dearer to them than
their very lives, the queen-consort of Pandu's sons was treated even thus
by thee. All the Kauravas know what words were addressed in their
assembly by Dussasana unto those chastisers of foes,--the sons of
Kunti,--when they were about to set out for the woods. Who is there
capable of behaving so wretchedly towards his own honest kinsmen, that
are ever engaged in the practice of virtue, that are untainted by
avarice, and that are always correct in their behaviour? Language such as
becomes only those that are heartless and despicable, was frequently
repeated by Karna and Dussasana and also by thee. Thou hadst taken great
pains to burn to death, at Varanavata, the sons of Pandu with their
mother, while they were children, although that effort of thine was not
crowned with success. After this, the Pandavas with their mother were
obliged to live for a long while, concealed in the town of Ekachakra in
the abode of a Brahmana. With poison, with snakes and cords, thou hadst,
by every means, sought the destruction of the Pandavas, although none of
thy designs was successful. With such feelings when thou hadst always
acted towards them so deceitfully, how canst thou say that thou hast not
offended against the high-souled Pandavas? Thou art not, O sinful man,
willing to give them their paternal share in the kingdom, although they
are begging it of thee. Thou shalt have to give it them, this, when
divested of prosperity, thou shalt be laid low. Having, like a heartless
fellow, done innumerable wrongs to the Pandavas and behaved so
deceitfully towards them, thou seekest now to appear in a different garb.
Though repeatedly solicited by thy parents, by Bhishma, Drona, and
Vidura, to make peace, thou dost not yet, O king, make peace. Great is
the advantage in peace, O king, both to thyself and Yudhishthira. Peace,
however, does not recommend itself to thee. To what else can it be due,
but to thy loss of understanding? Transgressing the words of thy friends,
thou canst never attain to what is for thy benefit. Sinful and
disreputable is that act, which thou, O king, art about to do.'

"Vaisampayana continued, 'While he, of Dasarha's race, was saying this,
Dussasana addressed vindictive Duryodhana and said unto him these words
in the midst of the Kurus, If, O king, thou dost not willingly make peace
with the Pandavas, verity the Kauravas will bind thee (hand and foot) and
make over thee to the son of Kunti. Bhishma, and Drona, and thy (own)
father, O bull amongst men, will make over us three, viz., Vikartana's
son, thyself, and myself, to the Pandavas!'

"Vaisampayana continued, 'Hearing these words of his brother,
Dhritarashtra's son, wicked, shameless, disobedient, disrespectful, and
vain Suyodhana, breathing heavily like a great snake rose up from his
seat in anger, and disregarding Vidura, and Dhritarashtra and the great
king Vahlika, and Kripa, and Somadatta, and Bhishma, and Drona, and
Janardana, in fact, all of them, went out of the court, And beholding
that bull among men leave the court, his brother and all his counsellors,
and all the kings, followed him. And seeing Duryodhana rise and leave the
court in anger with his brothers, Santanu's son, Bhishma said, 'The
enemies of that person, who, abandoning both virtue and profit, followeth
the impulses of wrath, rejoice on beholding him plunged into distress at
no distant date. This wicked son of Dhritarashtra, this one unacquainted
with the true means (of accomplishing his objects), this fool that is
wrongly vain of his sovereignty, obeyeth only the dictates of wrath and
avarice. I see also, O Janardana, that the hour of all those Kshatriyas
is arrived, for all those kings, from delusion, have with their
counsellors followed Duryodhana.' Hearing these words of Bhishma, the
lotus-eyed hero of Dasarha's race, possessed of great powers, addressing
all those (that were still there) headed by Bhishma and Drona, said,
'Even this is great transgression, of which all the elders of the Kuru
race are becoming guilty, for they do not forcibly seize and bind this
wicked king in the enjoyment of sovereignty. Ye chastiser of foes, I
think the time hath come for doing this. If this is done, it may still be
productive of good. Listen to me, ye sinless ones. The words I will speak
will soon lead to beneficial results, if, indeed, ye Bharatas, ye accept
what I say in consequence of its recommending itself to you. The wicked
son, of ill-regulated soul, of the old Bhoja king, having usurped his
father's sovereignty during the latter's life-time, subjected himself to
death. Indeed, Kansa, the son of Ugrasena, abandoned by his relatives,
was slain by me in a great encounter, from desire of benefiting my
kinsmen. Ourselves with our kinsmen then, having paid due honours to
Ugrasena, the son of Ahuka, installed that extender of Bhoja's kingdom on
the throne. And all the Yadavas and Andhakas and the Vrishnis, abandoning
a single person, viz., Kansa for the sake of their whole race, have
prospered and obtained happiness. O king, when the gods and Asuras were
arrayed for battle and weapons were upraised for striking, the lord of
all creatures, Parameshthin said thus (something which applies to the
case at hand). Indeed, O Bharata, when the population of the worlds was
divided into two parties and was about to be slaughtered, the divine and
holy Cause of the universe, viz., the Creator, said, 'The Asuras and the
Daityas with the Danavas will be vanquished, and the Adityas, the Vasus,
the Rudras and other dwellers of heaven will be victorious. Indeed, the
gods, and Asuras, and human beings, and Gandharvas, and Snakes, and
Rakshasas, will in rage slaughter one another in this battle.' Thinking
so, the Lord of all creatures, Parameshthin, commanded Dharma, saying,
'Binding fast, the Daityas and the Danavas, make them over to Varuna.'
Thus addressed, Dharma, at the command of Parameshthin, binding the
Daityas and the Danavas, made them over to Varuna. And Varuna, the Lord
of the waters, having bound those Danavas, with Dharma's noose, as also
with his own, keepeth them within the depths of the ocean, always
guarding them carefully. Binding in the same way Duryodhana and Karna and
Sakuni, the son of Suvala, and Dussasana, make them over to the Pandavas.
For the sake of a family, an individual may be sacrificed. For a village,
a family may be sacrificed. For the sake of a province, a village may be
sacrificed. And lastly, for the sake of one's self, the whole earth may
be sacrificed. O monarch, binding Duryodhana fast, make peace with the
Pandavas. O bull among Kshatriyas, let not the whole Kshatriya race be
slaughtered on thy account.'"



SECTION CXXIX

"Vaisampayana said, 'Hearing these words of Krishna, king Dhritarashtra
lost no time in addressing Vidura, who was conversant with all dictates
of virtue. And the king said, 'Go, O child, unto Gandhari, possessed of
great wisdom and foresight and bring her hither. With her I will solicit
this wicked-hearted (son of mine). If she can pacify this wicked wretch,
of evil heart, we may yet be able to act according to the words of our
friend Krishna. It may be that speaking words in recommendation of peace,
she may yet succeed in pointing out the right path to this fool,
afflicted by avarice and having wicked allies, If she can dispel this
great and dreadful calamity (about to be) occasioned by Duryodhana, it
will then conduce to the attainment and preservation of happiness and
peace for ever and ever.' Hearing these words of the king, Vidura, at
Dhritarashtra's command, brought (thither) Gandhari, possessed of great
foresight. And Dhritarashtra then addressed Gandhari and said, 'Behold, O
Gandhari, this thy son of wicked soul, transgressing all my commands, is
about to sacrifice both sovereignty and life in consequence of his lust
for sovereignty. Of wicked soul and little understanding, he hath, like
one of uncultivated mind, left the court, with his sinful counsellors,
disregarding his superiors and setting at naught the words of his
well-wishers.'

"Vaisampayana said, 'Hearing these words of her husband, that princess of
great fame, Gandhari, desirous of what was highly beneficial, said these
words, 'Bring hither, without loss of time, that kingdom-coveting, sick
son of mine. He that is of uncultivated heart and sacrificeth both virtue
and profit, doth not deserve to govern a kingdom. For all that, however,
Duryodhana, who is destitute of humility hath, by every means, obtained a
kingdom. Indeed, O Dhritarashtra, thou so fond of thy son, art very much
to be blamed for this, for knowing well his sinfulness, thou followest
yet his counsel. That son of thine, completely possessed by lust and
wrath is now the slave of delusion, and is, therefore, incapable, O king,
of being now forcibly turned back by thee. Thou art now reaping the
fruit, O Dhritarashtra, of having made over the kingdom to an ignorant
fool of wicked soul, possessed by avarice and having wicked counsellors.
Why is the king indifferent (today) to that disunion, which is about to
take place between persons related so closely? Indeed, beholding thee
disunited with those that are thy own, thy enemies will laugh at thee.
Who is there that would use force for getting over that calamity, O king,
which can be overcome by conciliation and gift?'

"Vaisampayana continued, 'Kshattri then, and at Dhritarashtra's command,
and of his mother's also, once more caused vindictive Duryodhana to enter
the court. Expectant of his mother's words, the prince re-entered the
court, with eyes red as copper from wrath, and breathing heavily as a
snake. And beholding her son, who was treading in a wrong path, enter the
court, Gandhari rebuked him severely and said these words for bringing
about peace.'

"Gandhari said, 'O Duryodhana, attend, O dear son, to these words of mine
that are beneficial to thee as also to all thy followers,--words that
thou art competent to obey and that will conduce to thy happiness. O
Duryodhana, obey thou the words of thy well-wishers, those words, viz.,
which that best of the Bharatas--thy father--and Bhishma, and Drona, and
Kripa, and Kshattri, have spoken. If thou makest peace, thou wouldst by
that render homage to Bhishma, to thy father, to me, and to all thy
well-wishers with Drona at their head. O thou of great wisdom, nobody, O
best of the Bharatas, succeedeth by his own desire alone in acquiring and
keeping or enjoying a kingdom. One that hath not his senses under
control, cannot enjoy sovereignty for any length of time. He that hath
his soul under control and is endued with great intelligence, can rule a
kingdom. Lust and wrath wean away a man from his possessions and
enjoyments. Conquering these foes first, a king bringeth the earth under
his subjection. Sovereignty over men is a great thing. Those that are of
wicked souls may easily desire to win a kingdom, but they are not
competent to retain a kingdom (when won). He that desireth to obtain
extensive empire must bind his senses to both profit and virtue, for if
the senses are restrained, intelligence increaseth, like fire that
increaseth when fed with fuel. If not controlled, these can even slay
their possessor, like unbroken and furious horses, capable of killing an
unskilful driver. One that seeketh to conquer his counsellors without
conquering his own self, and to conquer foes without conquering his
counsellors, is soon vanquished himself and is ruined. He who conquereth
his own self first, taking it for a foe, will not seek in vain to conquer
his counsellors and enemies afterwards. Prosperity worshippeth greatly
that person who hath conquered his senses and his counsellors, who
inflicteth punishments on transgressors, who acteth after deliberation,
and who is possessed of wisdom. Lust and wrath that dwell in the body are
deprived of their strength by wisdom, like a couple of fishes ensnared in
a net with close holes. Those two in consequence of which the gods shut
the gates of heaven against one, who freed from worldly propensities is
desirous of going thither, are excited by lust and wrath. That king who
knoweth well how to conquer lust and wrath and avarice and boastfulness
and pride, can own the sovereignty of the whole earth. That king who is
desirous of gaining wealth and virtue and vanquishing his enemies, should
always be engaged in controlling his passions. Influenced by lust, or
from wrath, he that behaveth deceitfully towards his own kinsmen or
others, can never win many allies. Uniting thyself with those chastisers
of foes--the heroic sons of Pandu--who are all endued with great wisdom,
thou canst, O son, enjoy the earth in happiness. What Bhishma, the son of
Santanu, and that mighty car-warrior, Drona, have told thee is, O son,
quite true,--Krishna and Dhananjaya are invincible. Seek thou, therefore,
the protection of this mighty-armed one, this one that is not worried by
exertion, for if Kesava becometh gracious, both sides will be happy. That
min, who is not obedient to the wishes of wise and learned friends,
always seeking his prosperity, only gladdeneth his enemies. O son, there
is no good in battle, no virtue, no profit. How can it bring happiness
then? Even victory is not always certain. Do not set thy heart,
therefore, on battle. O thou of great wisdom, Bhishma and thy father and
Vahlika (formerly) gave unto the Pandavas their share (of the kingdom)
from fear. O chastiser of foes, never think of disunion with them. Thou
beholdest today the fruit of that (peaceful) cession in the fact of thy
sovereignty over the whole earth, with all its thorns removed by those
heroes. Give, O chastiser of foes, unto the son of Pandu what is their
due. If thou wishest to enjoy, with the counsellors even half (the
empire), let their share then be given unto them. Half the earth is
sufficient to yield the means of support unto thee and thy counsellors.
By acting according to the words of thy well-wishers, thou wilt, O
Bharata, win great fame. A quarrel with the sons of Pandu who are all
endued with prosperity, who have their souls under complete control, who
are possessed of great intelligence and have conquered their passions,
will only divest thee of thy great prosperity. Dispelling the wrath of
all thy well-wishers, rule thou thy kingdom as becometh thee, giving, O
bull of Bharata's race, unto the sons of Pandu the share that belongeth
to them. O son, persecution of the sons of Pandu for full thirteen years
hath been enough. Augmented by lust and wrath, quench (that fire) now, O
thou of great wisdom. Thou that covetest the wealth of the Pandavas are
not a match for them, nor this Suta's son, who is exceedingly wrathful,
nor this thy brother Dussasana. Indeed, when Bhishma and Drona and Kripa
and Karna and Bhimasena and Dhananjaya and Dhrishtadyumna will be
enraged, the population of the earth will be exterminated. Under the
influence of wrath, do not, O son, exterminate the Kurus. Let not the
wide earth be destroyed for thy sake. Of little understanding as thou
art, thou thinkest that Bhishma, and Drona, and Kripa, all others will
fight (for thee) with all their might. That will never happen, for as
regards these, that are endued with self-knowledge, their affection
towards the Pandavas and yourselves is equal. If for the sake of the
sustenance they have obtained from the king (Dhritarashtra), they consent
to yield up their very lives, they will not yet be able to cast angry
glances upon king Yudhishthira. It is never seen in this world that men
acquire wealth by avarice. Give up thy avarice then, O son, and desist, O
bull of Bharat's race.'"



SECTION CXXX

"Vaisampayana said, 'Disregarding these words of grave import, spoken by
his mother, Duryodhana went away, in anger, from that place to the
presence of wicked persons. And wending away from the court, the Kuru
prince began to consult with Suvala's royal son, Sakuni, most clever in
dice. And this was the resolution which Duryodhana and Karna and Suvala's
son Sakuni, with Dussasana as their fourth, arrived at, 'This Janardana,
quick in action, seeketh, with the king Dhritarashtra and Santanu's son,
to seize us first. We, however, shall forcibly seize this tiger among
men, Hrishikesa, first, like Indra forcibly seizing Virochana's son
(Vali). Hearing that this one of Vrishni's race hath been seized, the
Pandavas will lose their heart and become incapable of exertion, like
snakes whose fangs have been broken. This mighty-armed one is, indeed,
the refuge and protection of them all. If this grantor of wishes, this
bull of all the Satwatas, be confined, the Pandavas with the Somakas will
become depressed and incapable of any exertion. Therefore, disregarding
Dhritarashtra's cries, we will seize even here this Kesava, who is quick
in action, and then fight with the foe.' After those sinful men of wicked
souls had come to this sinful resolution, highly intelligent Satyaki,
capable of reading the heart by signs, soon came to know of it. And
because of that knowledge, he soon issued out of the court, accompanied
by Hridika's son (Kritavarman). And Satyaki addressed Kritavarman,
saying, 'Array the troops soon. And accoutred in mail and with thy troops
arrayed for battle, wait thou at the entrance of the court, till I
represent this matter unto Krishna, unwearied by exertion.' Saying this,
that hero re-entered the court, like a lion entering a mountain-cave. And
he (first) informed the high-souled Kesava and then Dhritarashtra, and
then Vidura of that conspiracy. And having informed them of that
resolution, he laughingly said, 'These wicked men intended to commit an
act here, that is disapproved by the good from consideration of virtue,
profit, and desire. They will, however, never be able to actually achieve
it. These fools of sinful souls assembled together, these wretches
overwhelmed by lust, anger and yielding themselves up to wrath and
covetousness, are about to perpetrate a highly unbecoming deed. Those
wretches of little understanding and desirous of seizing the lotus-eyed,
are like idiots and children desiring to seize a blazing fire by means of
their garments.' Hearing these words of Satyaki, Vidura, endued with
great foresight, said these words unto the mighty-armed Dhritarashtra in
the midst of the Kurus, 'O king, O chastiser of foes, the hour of all thy
sons is come, for they are endeavouring to perpetrate a highly infamous
act, however incapable they may be of actually accomplishing it. Alas,
united together they desire to vanquish this younger brother of Vasava,
and seize this lotus-eyed one. Indeed, encountering this tiger among men,
this invincible and irresistible one, they will all perish like insects
in a blazing fire. If Janardana wisheth, he can send all of them, even if
they fight in a body, unto the abode of Yama, like an enraged lion
dispatching a herd of elephants. He will, however, never do any such
sinful and censurable act. This best of persons, of unfading glory, will
never deviate from virtue.' After Vidura had said these words, Kesava,
casting his eyes on Dhritarashtra, said in the midst of those
well-meaning persons, who listen to others' words, 'O king, if these
(men) desire to chastise me by using violence, permit them to chastise
me. O monarch, as regards my chastising them, for I dare chastise all of
them together that are so excited with rage, I will not, however,
perpetrate any sinful and censurable act. Coveting the possessions of the
Pandavas, thy sons will lose their own. If they desire to perpetrate such
a deed, Yudhishthira's object will then be (easily) accomplished, for,
this very day, O Bharata, seizing these with all that follow them, I can
make them over to the sons of Pritha. What is there that is difficult of
attainment by me? I will not, however, O Bharata, commit in thy presence,
O great monarch, any such censurable deed, that can proceed only from
wrath and a sinful understanding. Let it be, O king, as this Duryodhana
desireth. I give permission, O monarch, to all thy sons to do it.'

"Hearing these words (of Kesava), Dhritarashtra addressed Vidura saying,
'Quickly bring hither sinful Duryodhana, who is so covetous of
sovereignty, with his friends, counsellors, brothers, and followers. I
shall see if indeed, making one more effort I can bring him to the right
path.

'Thus addressed by Dhritarashtra, Kshattri once more caused unwilling
Duryodhana to enter the court with his brothers, and surrounded by the
kings (that followed him). King Dhritarashtra then addressed Duryodhana,
surrounded by Karna and Dussasana and all those kings, saying, 'O wretch
of accumulated sins, having for thy allies men of despicable acts,
infamous is the deed that thou, uniting with sinful friends, seekest to
do. Of little understanding, thou, infamy of thy race, one like thee
alone can seek to do an act so infamous and disapproved by the good,
however impossible it may be of being actually achieved. Uniting with
sinful allies, wishest thou to chastise this invincible and irresistible
one of eyes like lotus-leaves? Like a child wishing to have the moon,
seekest thou, O fool, to do what cannot be done by the very gods, headed
by Vasava with all their strength? Knowest thou not, that Kesava is
incapable of being withstood in battle by gods and men and Gandharvas and
Asuras and Uragas? Like the wind which none can seize of being seized
with his hands, like the moon which no hand can reach, like the Earth
which none can support on his head, Kesava is incapable by force.'

"After Dhritarashtra had said these words, Vidura (casting) his eyes on
Duryodhana, addressed that vindictive son of Dhritarashtra, saying, 'O
Duryodhana, listen now to these words of mine. At the gates of Saubha,
that foremost of monkeys, known by the name of Dwivida, covered Kesava
with a mighty shower of stones. Desirous of seizing Madhava by putting
forth all his prowess and exertion, he did not yet succeed in seizing
him. Seekest thou to apprehend that Kesava by force? When Sauri went to
Pragjyotisha, Naraka with all the Danavas succeeded not in seizing him
there. Seekest thou to seize him by force? Slaying that Naraka in battle,
he brought away (from his city) a thousand damsels and married them all,
according to the ordinance. In the city of Nirmochana, six thousand
mighty Asuras failed to seize him with their nooses. Seekest thou to
seize that Kesava by force? While only a child, he slew Putana and two
Asuras assuming the shape of birds, and O bull of Bharata's race, he held
up the mountains of Govardhana (on his little finger) for protecting the
kine (from a continuous rain). He hath also slain Aristha, and Dhenuka
and Chanura of great strength, and Aswaraja, and Kansa, the doer of evil.
He hath slain Jarasandha, and Vakra, and Sisupala of mighty energy, and
Vana in battle, and numerous other kings also have been slain by him. Of
immeasurable might, he vanquished king Varuna and also Pavaka (Agni), and
on the occasion of bringing (down from the celestial regions) the
(heavenly flower called) Parijata, he defeated the lord of Sachi himself.
While floating on the vast deep, he slew Madhu and Kaitabha, and in
another birth he slew Hayagriva (Horse-necked). He is the maker of
everything but is himself made by none. He is the Cause of all power.
Whatever Sauri wisheth, he accomplisheth without any effort. Knowest thou
not sinless Govinda, of terrible prowess and incapable of deterioration?
This one, resembling an angry snake of virulent poison, is the
never-ending source of energy. In seeking to use violence towards
Krishna, endued with mighty arms and unwearied by exertion, thou wilt,
with all thy followers, perish like an insect failing into fire.'"



SECTION CXXXI

"Vaisampayana said, 'After Vidura had said this, Kesava, that slayer of
hostile divisions, endued with great energy, addressed Dhritarashtra's
son, Duryodhana, and said, 'From delusion, O Suyodhana, thou regardest me
to be alone, and it is for this, O thou of little understanding, that
thou seekest to make me a captive after vanquishing me by violence. Here,
however, are all the Pandavas and all the Vrishnis and Andhakas. Here are
all the Adityas, the Rudras, and the Vasus, with all the great Rishis.
Saying this Kesava, that slayer of hostile heroes burst out into a loud
laughter. And as the high-souled Sauri laughed, from his body, that
resembled a blazing fire, issued myriads of gods, each of lightning
effulgence, and not bigger than the thumb. And on his forehead appeared
Brahman, and on his breast Rudra. And on his arms appeared the regents of
the world, and from his mouth issued Agni, the Adityas, the Sadhyas, the
Vasus, the Aswins, the Marutas, with Indra, and the Viswedevas. And
myriads of Yakshas, and the Gandharvas, and Rakshasas also, of the same
measure and form, issued thence. And from his two arms issued Sankarshana
and Dhananjaya. And Arjuna stood on his right, bow in hand, and Rama
stood on his left, armed with the plough. And behind him stood Bhima, and
Yudhishthira, and the two sons of Madri, and before him were all the
Andhakas and the Vrishnis with Pradyumna and other chiefs bearing mighty
weapons upraised. And on his diverse arms were seen the conch, the
discus, the mace, the bow called Saranga, the plough, the javelin, the
Nandaka, and every other weapon, all shining with effulgence, and
upraised for striking. And from his eyes and nose and ears and every part
of his body, issued fierce sparks of fire mixed with smoke. And from the
pores of his body issued sparks of fire like unto the rays of the sun.
And beholding that awful form of the high-souled Kesava, all the kings
closed their eyes with affrighted hearts, except Drona, and Bhishma, and
Vidura, endued with great intelligence, greatly blessed Sanjaya, and the
Rishis, possessed of wealth of asceticism, for the divine Janardana gave
unto them this divine sight on the occasion. And beholding in the (Kuru)
court that highly wonderful sight, celestial drums beat (in the sky) and
a floral shower fell (upon him). And the whole Earth trembled (at the
time) and the oceans were agitated. And, O bull of the Bharata's race,
all the denizens of the earth were filled with great wonder. Then that
tiger among men, that chastiser of foes, withdrew that divine and highly
wonderful, and extremely varied and auspicious form. And arm-in-arm with
Satyaki on one side and Hridika's son (Kritavarman) on the other, and
obtaining permission of the Rishis, the slayer of Madhu went out. And
during the uproar that then took place, the Rishis, Narada and others
vanquished, for repairing to their respective places. And this also was
another wonderful incident that happened. And seeing that tiger among men
leave the court, the Kauravas with all the kings followed him, like the
gods following Indra. Sauri, however, of immeasurable soul, without
bestowing a single thought on those that followed him, issued from the
court, like a blazing fire mixed with smoke. And he beheld (at the gate
his charioteer) Daruka waiting with his large white car, furnished with
rows of tinkling bells, decked with golden ornaments, and endued with
great speed, the clatter of whose wheels resounded like the rumbling of
the clouds, and which was covered all over with white tiger-skins, and
unto which were harnessed his steeds Saivya (and others). And there also
appeared, mounted on his car, that favourite hero of Vrishnis, the mighty
car-warrior Kritavarman, the son of Hridika. And that chastiser of foes,
Sauri, who had his car ready, was about to depart, king Dhritarashtra
addressed him once more and said, 'O grinder of foes, thou hast seen, O
Janardana, the power I wield over my sons! Thou hast, indeed, witnessed
all with thy own eyes. Nothing now is unknown to thee. Seeing me
endeavour to bring about peace between the Kurus, and the Pandavas, in
fact, knowing the state (in which I am), it behoveth thee not to
entertain any suspicion regarding me. O Kesava, I have no sinful feelings
towards the Pandavas. Thou knowest what words have been spoken by me to
Suyodhana. The Kauravas and all the kings of the Earth, also know, O
Madhava, that I have made every endeavour to bring about peace.'

"Vaisampayana continued, 'The mighty-armed Janardana then addressed
Dhritarashtra, Drona, grandsire Bhishma, Kshattri, Vahlika, and Kripa and
said, 'Ye have yourselves witnessed all that hath happened in the
assembly of the Kurus, viz., how wicked Duryodhana, like an uneducated
wretch, left the court from anger, and how king Dhritarashtra also
describeth himself to be powerless. With the permission of you all, I
shall now go back to Yudhishthira.' Saluting them, that bull amongst men,
Sauri then mounted his car and set out. And those heroic bulls amongst
the Bharatas, those mighty bowmen, viz., Bhishma, Drona, and Kripa, and
Kshattri, and Aswatthaman and Vikarna, and that mighty car-warrior
Yuyutsu, all began to follow him. And Kesava, on his large white car,
furnished with rows of tinkling bells, proceeded then, in the very sight
of the Kurus, to the abode of his paternal aunt (Kunti).'"



SECTION CXXXII

"Vaisampayana said, 'Entering her abode and worshipping her feet, Kesava
represented to her briefly all that had transpired in the assembly of the
Kurus. And Vasudeva said, 'Diverse words, worthy of being accepted and
fraught with reasons, were said both by myself and the Rishis, but
Duryodhana accepted them not. As regards Suyodhana and his followers,
their hour is come. With thy leave now, I shall speedily repair unto the
Pandavas. What should I say unto the Pandavas as thy instructions to
them? Tell me that, O thou endued with great wisdom. I desire to hear thy
words.'

"Kunti said, 'O Kesava, say unto king Yudhishthira of virtuous soul these
words, 'Thy virtue, O son, is decreasing greatly. Do not act vainly. O
king, like a reader of the Vedas incapable of catching their real
meaning, and, therefore, truly unlearned. Thy understanding, affected by
only the words of the Vedas, vieweth virtue alone. Cast thy eyes on the
duties of thy own order, as ordained by the Self-create. For all ruthless
deeds and for the protection of the people, from his (Brahmana's) arms
was created the Kshatriya, who is to depend upon the prowess of his own
arms. Listen, an instance is cited in this connection, that hath been
heard by me from the aged. In days of yore, Vaisravana, having been
gratified, made a gift of this Earth to the royal sage Muchukunda. The
latter without accepting the gift, said, 'I desire to enjoy that
sovereignty which is won by prowess of arms.' At this, Vaisravana was
highly delighted and filled with wonder. King Muchukunda then, fully
observing the duties of the Kshatriya order ruled this earth, having
conquered it by the prowess of his arms. Then again, a sixth part of the
virtue, practised by subjects well-protected by the king, is obtained, 'O
Bharata, by the king. The virtue again that the king himself practiseth
conferreth godhead on him, while if he perpetrateth sin, he goeth to
hell. The penal code properly applied by the ruler, maketh the four
orders adhere to their respective duties, and leadeth to an acquisition
(by the ruler himself) of virtue (profit, and salvation). When the king
properly abideth by the penal code, without making any portion of it a
dead letter, then that best of periods called the Krita Yuga setteth in.
Let not this doubt be thine, viz., whether the era is the cause of the
king, or the king the cause of the era, for (know this to be certain
that) the king is the cause of the era. It is the king that createth the
Krita, the Treta, or the Dwapara age. Indeed, it is the king that is the
cause of also the fourth Yuga (viz., the Kali). That king who causeth the
Krita age to set in, enjoyeth heaven exceedingly. That king who causeth
the Treta age to set in, doth enjoy heaven but not exceedingly. For thus
causing the Dwapara age to set in, a king enjoyeth heaven according to
his due. The king, however, who causeth the Kali age to set in, earneth
sin exceedingly. Thereupon, that king of wicked deeds resideth in hell
for countless years. Indeed, the king's sins affect the world, and the
world's sins affect him. Observe thou those kingly duties of thine that
befit thy ancestry. That is not the conduct of a royal sage in which thou
wishest to abide. Indeed, he that is stained by weakness of heart and
adhereth to compassion, and is unsteady, never obtaineth the merit born
of cherishing his subjects with love. That understanding according to
which thou art now acting was never wished (to thee) by Pandu, or myself,
or thy grandsire, while we uttered blessings on thee before; sacrifice,
gift, merit, and bravery, subjects and children, greatness of soul, and
might, and energy, these were always prayed by me for thee. Well-wishing
Brahmanas duly worshipped and gratified the gods and the Pitris for your
long life, wealth, and children, by adding Swaha and Swadha. The mother
and the father, as also the gods always desire for their children
liberality and gift and study and sacrifice and sway over subjects.
Whether all this be righteous or unrighteous, you are to practise it, in
consequence of your very birth. (Behold, O Krishna, so far from doing all
this), though born in a high race, they are yet destitute of the very
means of support, and are afflicted with misery. Hungry men, approaching
a brave and bountiful monarch, are gratified, and live by his side. What
virtue can be superior to this? A virtuous person, upon acquiring a
kingdom, should in this world make all persons his own, attaching some by
gift, some by force, and some by sweet words. A Brahmana should adopt
mendicancy; a Kshatriya should protect (subjects); a Vaisya should earn
wealth; and a Sudra should serve the other three. Mendicancy, therefore,
is forbidden to thee. Nor is agriculture suited to thee. Thou art a
Kshatriya and therefore, the protector of all in distress. Thou art to
live by the prowess of thy arms. O thou of mighty arms, recover thy
paternal share of the kingdom which thou hast lost, by conciliation, or
by working disunion among thy foes, or by gift of money or violence, or
well-directed policy. What can be a matter of greater grief than that I,
deprived of friends, should live upon food supplied by others, after
having brought thee forth, thou enhancer of the joys of friends? Fight,
according to the practices of kings. Do not sink thy ancestors (in
infamy). With thy merit worn out, do not, with thy younger brothers,
obtain a sinful end.'"



SECTION CXXXIII

"Kunti said, 'In this connection, O chastiser of foes, is cited an old
story of the conversation between Vidula and her son. It behoveth thee to
say unto Yudhishthira anything that can be gathered from this or anything
more beneficial than that.

'There was a high-born dame of great foresight, named Vidula. She was
famous, slightly wrathful, of crooked disposition, and devoted to
Kshatriya virtues. Well-educated, she was known to all the kings of the
earth. Of great learning, she had listened to the speeches and
instructions of diverse mien. And the princess Vidula, one day, rebuked
her own son, who, after his defeat by the king of the Sindhus, lay
prostrate with heart depressed by despair. And she said, 'Thou art not my
son, O enhancer of the joys of foes. Begotten thou hast not been by
myself and thy father! Whence hast thou come? Without wrath as thou art,
thou canst not be counted as a man. Thy features betray thee to be a
eunuch. Sinkest thou in despair as long as thou livest? If thou art
desirous of thy own welfare, bear thou the burthen (of thy affairs on thy
shoulders), Do not disgrace thy soul. Do not suffer it to be gratified
with a little. Set thy heart on thy welfare, and be not afraid. Abandon
thy fears. Rise, O coward. Do not lie down thus, after thy defeat,
delighting all thy foes and grieving the friends, and reft of all sense
of honour. Little streams are filled up with only a quantity of water.
The palms of a mouse are filled with only a small quantity. A coward is
soon gratified, with acquisitions that are small. Rather perish in
plucking the fangs of a snake than die miserable like a dog. Put forth
thy prowess even at the risk of thy life. Like a hawk that fearlessly
rangeth the sky, do thou also wander fearlessly or put forth thy prowess,
or silently watch thy foes for an opportunity. Why dost thou lie down
like a carcass or like one smitten by thunder? Rise, O coward, do not
slumber after having been vanquished by the foe. Do not disappear from
the sight of all so miserably. Make thyself known by thy deeds. Never
occupy the intermediate, the low, or the lowest station. Blaze up (like a
well-fed fire). Like a brand of Tinduka wood, blaze up even for a moment,
but never smoulder from desire, like a flameless fire of paddy chaff. It
is better to blaze up for a moment than smoke for ever and ever. Let no
son be born in a royal race, who is either exceedingly fierce or
exceedingly mild. Repairing to the field of battle and achieving every
great feat that is possible for man to achieve, a brave man is freed from
the debt he oweth to the duties of the Kshatriya order. Such a person
never disgraceth his own self. Whether he gaineth his object or not, he
that is possessed of sense never indulgeth in grief. On the other hand,
such a person accomplisheth what should be next done, without caring for
even his life. Therefore, O son, display thy prowess, or obtain that end
which is inevitable. Why, Indeed, dost thou live, disregarding the duties
of thy order? All thy religious rites, O eunuch, and all thy achievements
are gone. The every root of all thy enjoyments is cut off. What for then
dost thou live? If fall and sink one must, he should seize the foe by the
hips (and thus fall with the foe). Even if one's roots are cut off, he
should not yet give way to despair. Horse of high mettle put forth all
their prowess for dragging or bearing heavy weights. Remembering their
behaviour, muster, all thy strength and sense of honour. Know also in
what thy manliness consists. Exert thyself in raising that race which
hath sunk, in consequence of thee. He that hath not achieved a great feat
forming the subject of men's conversation, only increaseth the number of
population. He is neither man nor woman. He whose fame is not founded in
respect of charity, asceticism, truth, learning and acquisition of
wealth, is only his mother's excreta. On the other hand, he that
surpasseth others in learning, asceticism, wealth, prowess, and deeds, is
(truly) a man. It behoveth thee not to adopt the idle, wretched,
infamous, and miserable profession of mendicancy that is worthy only of a
coward. Friends never derive any happiness on obtaining that weak person
for a friend, at whose sight foes are delighted, who is despised by men,
who is without seats and robes, who is gratified with small acquisitions,
who is destitute, and who hath no courage, and is low. Alas, exiled from
our kingdom, driven from home, deprived of all means of enjoyment and
pleasure, and destitute, of resources, we shall have to perish from want
of the very means of life! Misbehaving in the midst of those that are
good, and the destroyer of thy race and family, by bringing thee forth, O
Sanjaya, I have brought forth Kali himself in the shape of a son. Oh, let
no woman bring forth such a son (as thou) that art without wrath, without
exertion, without energy, and that art the joy of foes. Do not smoulder.
Blaze thou up, effectively displaying thy prowess. Slay thy foes. For but
a moment, for ever so small a space of time, blaze thou up on the heads
of thy enemies. He is a man who cherisheth wrath and forgiveth not. He,
on the other hand, who is forgiving and without wrath, is neither a man
nor woman. Contentment and softness of heart and these two, viz., want of
exertion and fear, are destructive of prosperity. He that is without
exertion never winneth what is great. Therefore, O son, free thyself, by
thy own exertions, from these faults that lead to defeat and downfall.
Steel thy heart and seek to recover thy own. A man is called Purusha
because he is competent to trouble his foe (param). He, therefore, who
liveth like a woman is misnamed Purusha (man). A brave king of mighty
strength, and who moveth like a lion, may go the way of all creatures.
The subjects, however, that reside in his dominions do not yet become
unhappy. That king, who, disregarding his own happiness and pleasures,
seeketh the prosperity of his kingdom, succeedeth soon in gladdening his
counsellors and friends.'

"Hearing these words, the son said, 'If thou dost not behold me, of what
use would the whole earth be to thee, of what use thy ornaments, of what
use all the means of pleasure and even life itself?' The mother said,
'Let those regions be obtained by our foes which belong to those that are
low. Let those again that are friends go to those regions which are
obtainable by persons whose souls are held in respect. Do not adopt the
course of life that is followed by those wretched persons, who, destitute
of strength, and without servants and attendants (to do their bidding)
live upon the food supplied by others. Like the creatures of the earth
that depend on the clouds, or the gods depending on Indra, let the
Brahmanas and thy friends all depend on thee for their sustenance. His
life, O Sanjaya, is not vain on whom all creatures depend for their
sustenance, like birds repairing to a tree abounding with ripe fruits.
The life of that brave man is, indeed, praiseworthy, through whose
prowess friends derive happiness, like the gods deriving happiness
through the prowess of Sakra. That man who liveth in greatness depending
on the prowess of his own arms, succeedeth in winning fame in this world
and blessed state in the next!'"



SECTION CXXXIV

"Vidula said, 'If, having fallen into such a plight, thou wishest to give
up manliness, thou shalt then have, in no time, to tread the path that is
trod by those that are low and wretched. That Kshatriya, who, from desire
of life, displayeth not his energy according to the best of his might and
prowess, is regarded as a thief. Alas, like medicine to a dying man,
these words that are fraught with grave import, and are proper and
reasonable, do not make any impression on thee! It is true, the king of
the Sindhus hath many followers. They are, however, all discounted. From
weakness, and ignorance of proper means, they are waiting for the
distress of their master (without being able to effect a deliverance for
themselves by their own exertions). As regards others (his open enemies),
they will come to thee with their auxiliaries if they behold thee put
forth thy prowess. Uniting with them, seek refuge now in mountain
fastness, waiting for that season when calamity will overtake the foe, as
it must, for he is not free from disease and death. By name thou art
Sanjaya (the victorious). I do not, however, behold any such indication
in thee. Be true to thy name. Be my son. Oh, do not make thy name untrue.
Beholding thee while a child, a Brahmana of great foresight and wisdom,
said, 'This one falling into great distress will again win greatness.'
Remembering his words, I hope for thy victory. It is for that, O son, I
tell thee so, and shall tell thee again and again. That man who pursueth
the fruition of his objects according to the ways of policy and for the
success of whose objects other people strive cordially, is always sure to
win success. Whether what I have is gained or lost, I will not desist,
with such a resolve, O Sanjaya, O learned one, engage in war, without
withdrawing thyself from it. Samvara hath said, 'There is no more
miserable state than that in which one is anxious for his food from day
to day.' A state such as his hath beer said to be more unhappy than the
death of one's husband and sons. That which hath been called poverty is
only a form of death. As regards myself, born in a high race, I have been
transplanted from one take into another. Possessed of every auspicious
thing, and worshipped by my husband, my power extended over all. Staying
in the midst of friends, our friends formerly beheld me decked in costly
garlands and ornaments, with body well-washed, attired in excellent
robes, and myself always cheerful. When thou wilt behold both me and thy
wife weakened (from want of food), thou wilt then, O Sanjaya, scarcely
desire to live. Of what use will life be to thee when thou wilt behold
all our servants engaged in attending on us, our preceptors and our
ordinary and extraordinary priests, leaving us from want of sustenance?
If, again, I do not now see in thee those laudable and famous
achievements in which thou wert formerly engaged, what peace can my heart
know? If I have to say--Nay--to a Brahmana, my heart will burst, for
neither I nor my husband ever said--Nay--to a Brahmana before. We were
the refuge of others, without ourselves having ever taken refuge with
others. Having been such, if I have to support life by depending on
another, I will surely cast off my life. Be thou our means of crossing
the ocean that is difficult to cross. In the absence of boats, be thou
our boat. Make for us a place where place there is none. Revive us that
are dead. Thou art competent to encounter all foes if thou dost not
cherish the desire of life. If, however, thou art for adopting this mode
of life that is fit only for a eunuch, then with troubled soul and
depressed heart it would be better for thee to sacrifice thy life. A
brave man winneth fame by slaying even a single foe. By slaying Vritra,
Indra became the great Indra and acquired the sovereignty of all the gods
and the cup for drinking Soma, and the lordship of all the worlds.
Proclaiming his name in battle, challenging his foes accoutred in steel,
and grinding or slaying the foremost warriors of hostile ranks, when a
hero winneth far-extending fame in fair fight, his enemies then are
pained and bow down unto him. They that are cowards become helpless and
contribute by their own conduct to bestow every object of desire on those
that are skilled and brave and that fight reckless of their lives.
Whether kingdoms be overtaken by mighty ruin, or whether life itself be
endangered, they that are noble never desist till they exterminate the
foes within their reach. Sovereignty is either the door of heaven or
Amrita. Regarding it as one of these, and bearing it in mind that is now
shut against thee, fall thou like a burning brand in the midst of thy
foes. O king, slay thy foes in battle. Observe the duties of thy order.
Let me not behold thee cheerless, O enhancer of the fears of thy foes.
Let me not in dejection behold thee standing in misery, surrounded by our
sorrowing selves and rejoicing foes. Rejoice, O son, and make thyself
happy in the possession of wealth in the company of the daughters of the
Sauviras and do not, in weakness of heart, be ruled over by the daughters
of the Saindhavas. If a young man like thee, who is possessed of beauty
of person, learning and high birth, and world-wide fame, acteth in such
unbecoming a way, like a vicious bull in the matter of bearing its
burthen, then that, I think, would be equal to death itself. What peace
can my heart know if I behold thee uttering laudatory speeches in honour
of others or walking (submissively) behind them? Oh, never was one born
in this race that walked behind another. O son, it behoveth thee not to
live as a dependant on another. I know what the eternal essence of
Kshatriya virtues is as spoken of by the old and the older ones and by
those coming late and later still. Eternal and unswerving, it hath been
ordained by the Creator himself. He that hath, in this world, been born
as a Kshatriya in any high race and hath acquired a knowledge of the
duties of that order, will never from fear or the sake of sustenance, bow
down to any body on earth. One should stand erect with courage and not
bow down, for exertion is manliness. One should rather break in the
joints than yield in this world here to any body. A high-souled Kshatriya
should always roam like an infuriated elephant. He should, O Sanjaya, bow
down unto Brahmanas only, for the sake of virtue. He should rule over all
other orders, destroying all evil-doers. Possessed of allies, or
destitute of them, he should be so as long as he liveth.'"



SECTION CXXXV

"Kunti said, 'Hearing these words of his mother the son said, O ruthless
and wrathful mother, O thou that thinkest highly of martial heroism, thy
heart is surely made of steel beat into that shape. Fie on Kshatriya
practices, in accordance with which thou urgest me to battle, as if I
were a stranger to thee, and for the sake of which thou speakest to
me--thy only son--such words as if thou wert not my mother. If thou
beholdest me not, if thou art dissociated with me--thy son, of what use
then would the whole earth be to thee, of what use all thy ornaments and
all the means of enjoyment, indeed, of what use would life itself be to
thee?'

"The mother said, 'All the acts of those that are wise, are (undertaken),
O son, for the sake of virtue and profit. Eyeing these (virtue and
profit) only, I urge thee, O Sanjaya, to battle. The fit hour hath come
for exhibiting thy prowess. If at such a time thou dost not resort to
action, then disrespected by the people thou wouldst do that which would
be most disagreeable to me. If, O Sanjaya, thou art about to be stained
with infamy and I do not (from affection) tell thee anything, then that
affection, worthless and unreasonable, would be like that of the
she-ass's for her young. Do not tread the path that is disapproved by the
wise and adopted by the fool. Great is the ignorance here. Innumerable
creatures of the world have taken refuge in it. If thou, however,
adoptest the behaviour of the wise, thou wilt then be dear to me. Indeed,
if thou hast recourse to virtue and profit, if with God above thou
reliest upon human exertion, if thy conduct becometh like that of the
good, then it is by this and not by any other means that thou wilt become
dear to me. He that taketh delight in sons and grandsons that are
well-instructed (enjoyeth a delight that is real). He, on the other hand,
that taketh delight in a son who is destitute of exertion, refractory,
and wicked minded, hath not the very object accomplished for which a son
is desired. Those worst of men that never do what is proper and always do
what is censurable, do not obtain happiness here or hereafter. A
Kshatriya, O Sanjaya, hath been created for battle and victory. Whether
he winneth or perisheth, he obtaineth the region of Indra. The happiness
that a Kshatriya obtaineth by reducing his foes to subjection is such
that the like of it doth not exist in heaven in the sacred region of
Indra. Burning with wrath, a Kshatriya of great energy, if vanquished
many times, should wait desiring to vanquish his foes. Without either
casting away his own life or slaying his foes, how can he obtain peace of
mind by any other course? He that is possessed of wisdom regardeth
anything little as disagreeable. Unto that person to whom anything little
becomes agreeable, that little (ultimately) becometh a source of pain.
The man that hath not what is desirable soon becometh wretched. Indeed,
he soon feeleth every want and is lost like the Ganga on entering the
ocean.'

"The son said, 'Thou shouldst not, O mother, give expression to such
views before thy son. Show him kindness now, staying by his side, like a
silent and dumb being.'

"The mother said, 'Great is my gratification since thou sayest so. I who
may be urged (by thee to what is my duty) am thus urged by thee. I shall,
therefore, urge thee more (for doing what thou shouldst do). I will,
indeed, honour thee then when I will behold thee, crowned with complete
success after the slaughter of all the Saindhavas.'

"The son said, 'Without wealth, without allies, how can success and
victory be mine? Conscious of this exceedingly miserable state of mine, I
have myself abstained from desire of kingdom, like an evil-doer
abstaining from desire of heaven. If, therefore, O thou of mature wisdom,
thou seest any means (by which all this can be effected), speak fully of
it to me as I ask thee, for I shall do all that thou mayst command me to
do.'

"The mother said, 'Do not disgrace thy soul, O son, by anticipations of
failure. Objects unattained have been attained; while those attained have
been lost. The accomplishment of objects should never be sought with
wrath and folly. In all acts, O son, the attainment of success is always
uncertain. Knowing that success is uncertain, people still act, so that
they sometimes succeed, and sometimes do not. They, however, who abstain
from action, never obtain success. In the absence of exertion, there is
but one result, viz., the absence of success. There are, however, two
results in the case of exertion, viz., the acquisition of success or its
non-acquisition. He, O prince, who hath settled beforehand that all acts
are uncertain in respect of their results, maketh both success and
prosperity unattainable by himself. This will be,--with such a belief
should one, casting off all sloth, exert and wake up and address himself
to every act. That wise king, who, O son, engageth in acts, having
performed all auspicious rites and with the gods and the Brahmanas on his
side, soon winneth success. Like the sun embracing the east, the goddess
of prosperity embraceth him. I see thou hast shown thyself fit for the
various suggestions and means and encouraging speeches thou hast had from
me. Display (now) thy prowess. It behoveth thee to win, by every
exertion, the object thou hast in view. Bring together to thy own side
those that are angry (with thy foes), those that are covetous, those that
have been weakened (by thy foes), those that are jealous (of thy foes),
those that have been humiliated (by them), those that always challenge
(them) from excess of pride, and all others of this class. By this means
thou wilt be able to break the mighty host (of thy enemy) like an
impetuous and fierce-rising tempest scattering the clouds. Give them (thy
would be allies) wealth before it is due, seek their food, be up and
doing, and speak sweetly unto them all. They will then do the good, and
place thee at their head. When the enemy cometh to know that his foe hath
become reckless of his life, then is he troubled on the latter's account,
from a snake living in his chamber? If, knowing one to be powerful, one's
enemy doth not strive to subjugate him, he should at least make one
friendly by the application of the arts of conciliation, gift, and the
like. Even that would be tantamount to subjugation. Obtaining a respite
by means of the art of conciliation, one's wealth may increase. And if
one's wealth increaseth, one is worshipped and sought as a refuge by
one's friends. If, again, one is deprived of wealth, one is abandoned by
friends and relatives, and more than that mistrusted and even despised by
them. It is perfectly impossible for him to ever regain his kingdom, who,
having united himself with his foe, liveth confidently.'"



SECTION CXXXVI

"The mother said, 'Into whatever calamity a king may fail, he should not
still betray it. Beholding the king afflicted with fright, the whole
kingdom, the army, the counsellors, all yield to fear, and all the
subjects become disunited. Some go and embrace the side of the enemy;
others simply abandon the king; and others again, that had before been
humiliated, strive to strike. They, however, that are intimate friends
wait by his side, and though desiring his welfare yet from inability to
do anything wait helplessly, like a cow whose calf hath been tethered. As
friends grieve for friends that are plunged into distress, so those
well-wishers also grieve upon beholding their lord plunged into grief.
Even thou hast many friends whom thou hadst worshipped before. Even thou
hast many friends after thy heart, who feel for thy kingdom and who
desire to take a state of thy calamities on themselves. Do not frighten
those friends, and do not suffer them to abandon thee on beholding thee
afflicted with fear. Desiring to test thy might, manliness, and
understanding, and wishing also to encourage thee, I have said all this
for enhancing thy energy. If thou understandest what I have said, and if
all I have said appears proper and sufficient, then, O Sanjaya, muster
thy patience and gird up thy lions for victory. We have a large number of
treasure-houses unknown to thee. I alone know of their existence, and no
other person. I will place all these at thy disposal. Thou hast also, O
Sanjaya, more than one friend who sympathise with thee in thy joys and
woes, and who, O hero, never retreat from the field of battle. O grinder
of foes, allies such as these, always play the part of faithful
counsellors to a person who seeketh his own welfare and desireth to
acquire what is agreeable to himself.'

"Kunti continued, 'Hearing this speech of his mother fraught with
excellent words, and sense, the despair that had overtaken Sanjaya's
heart left instantly, although that prince was not gifted with great
intelligence. And the son said, 'When I have thee that are so observant
of my future welfare for my guide, I shall certainly either rescue my
paternal kingdom that is sunk in water or perish in the attempt. During
thy discourse I was almost a silent listener. Now and then only I
interposed a word. It was, however, only with the view of drawing thee
out, so that I might hear more on the subject. I have not been satiated
with thy words, like a person not satiated with drinking amrita. Deriving
support from any allies, behold, I gird up my loins for repressing my
foes and obtaining victory.'

"Kunti continued, 'Pierced by the wordy arrows of his mother, the son
roused himself like a steed of proud mettle and achieved all that his
mother had pointed out. When a king is afflicted by foes and overcome
with despair, his minister should make him hear this excellent history
that enhanceth energy and inspireth might. Indeed, this history is called
Jaya and should be listened to by every one desirous of victory. Indeed,
having listened to it, one may soon subjugate the whole earth and grind
his foes. This history causeth a woman to bring forth a heroic son, the
woman quick with child that listeneth to it repeatedly, certainly giveth
birth to a hero. The Kshatriya woman that listeneth to it bringeth forth
a brave son of irresistible prowess, one that is foremost in learning,
foremost in ascetic austerities, foremost in liberality, devoted to
asceticism, blazing forth with Brahmic beauty, enumerable with the good,
radiant with effulgence, endued with great might, blessed, a mighty
car-warrior, possessed of great intelligence, irresistible (in battle),
ever victorious, invincible, a chastiser of the wicked and a protector of
all practisers of virtue.'"



SECTION CXXXVII

"Kunti said, 'Say unto Arjuna, these words, when thou wert brought forth
in the lying-in room and when I was sitting in the hermitage surrounded
by ladies, a celestial and delightful voice was heard in the sky, saying,
'O Kunti, this thy son will rival the deity of a thousand eyes. This one
will vanquish in battle all the assembled Kurus. Aided by Bhima, he will
conquer the whole Earth and his fame will touch the very heavens. With
Vasudeva as his ally, he will slay the Kurus in battle and recover his
lost paternal share in the kingdom. Endued with great prosperity, he
will, with his brothers, perform three great sacrifices.' O thou of
unfading glory, thou knowest how steady, in truth, is Vibhatsu, otherwise
called Savyasachin, how irresistible he is. O thou of Dasarha's race, let
it be as that (celestial) voice said. If, O thou of Vrishni's race, there
is anything like righteousness, those words will be true, for then,
Krishna, thou wilt thyself accomplish it all. I do not doubt what that
voice said. I bow to righteousness which is superior to all. It is
righteousness that supports all creatures. Thou shalt say these words
unto Dhananjaya. Unto Vrikodara again, who is always ready for exertion,
thou shalt say these words, 'The time hath come for that in view of which
Kshatriya lady bringeth forth a son! They that are foremost among men
never become cheerless when they have hostilities to wage--Thou knowest
what the state of Bhima's mind is. That grinder of foes is never pacified
until he exterminates his foes. Thou shalt, O Madhava, next say unto the
auspicious Krishna of great fame, that daughter-in-law of the high-souled
Pandu, who is conversant with the details of every virtue, these words,
'O thou that art highly blessed, O thou of noble parentage, O thou that
art endued with great fame, that becoming behaviour which thou always
showest towards my sons is, indeed, worthy of thee.' Thou must also say
unto the sons of Madri who are always devoted to Kshatriya virtues, these
words, 'Covet ye more than life itself, those enjoyments that are
acquired by prowess. Objects won by prowess always please the heart of a
person that liveth according to Kshatriya practices. Engaged as ye are in
acquiring every kind of virtue, before your eyes the princess of Panchala
was addressed in cruel and abusive epithets. Who is there that can
forgive that insult? The deprivation of their kingdom grieved me not.
Their defeat at dice grieved me not. But that noble and fair Draupadi,
however, while weeping in the midst of the assembly, had to hear those
cruel and insulting words is what grieveth me most. Alas, exceedingly
beautiful Krishna, ever devoted to Kshatriya virtues, found no protector
on that occasion, though she was wedded to such powerful protectors. O
thou of mighty arms, say unto that tiger among men, Arjuna, that foremost
of all wielders of weapons, that he should always tread in the path that
may be pointed out by Draupadi. Thou knowest it very well, Kesava, that
Bhima and Arjuna,--that pair of fierce and all-destroying Yamas, are
capable of making the very gods go the way of all creatures. Is not this
an insult to them that (their wife) Krishna was dragged into the
assembly? O Kesava, recall to their remembrance all those cruel and harsh
words that Dussasana said unto Bhima in the very presence of all the
warriors of Kuru's race. Enquire (in my name) after the welfare of the
Pandavas with their children and Krishna. Say unto them, O Janardana,
that I am well. Go thou on thy auspicious way, and protect my sons!'

"Vaisampayana continued, 'Saluting and walking round her, the
mighty-armed Krishna whose gait resembled the majestic gait of the lion,
then issued out of Pritha's abode. And he then dismissed those chiefs
among the Kurus with Bhishma at their head (who had followed him), and
taking Karna upon his chariot, left (the Kuru city), accompanied by
Satyaki. And after he of Dasarha's race had departed, the Kurus assembled
together and began to talk of that highly wonderful and marvellous
incident connected with him. And they said, 'Overcome with ignorance, the
whole earth hath been entangled in the meshes of death!' And they also
said, 'Through Duryodhana's folly, all this is doomed to destruction.'

'Having issued out of the (Kuru) city, that foremost of persons
proceeded, deliberating with Karna for a long time. And that delighter of
all the Yadavas then dismissed Karna and urged his steeds to greater
speed. And driven by Daruka, those swift coursers endued with the speed
of the tempest of the mind, went on as if drinking the skies. And quickly
traversing a long way like fleet hawks, they reached Upaplavya very soon,
bearing the wielder of Saranga.'"



SECTION CXXXVIII

"Vaisampayana said, 'Hearing the words of Kunti, the mighty car-warriors,
Bhishma and Drona, then spoke these words unto the disobedient
Duryodhana, 'Hast thou, O tiger among men, heard the fierce words of
grave import, excellent and consistent with virtue, that Kunti had spoken
in the presence of Krishna? Her sons will act according to them,
especially as they are approved by Vasudeva. O Kaurava, they will not
assuredly desist, without their share of the kingdom (being given to
them). Thou hast inflicted much pain on the sons of Pritha. And Draupadi
also was afflicted by thee in the assembly. They were, however, bound
then by the bounds of truth and it was for this that, they tolerated that
treatment. Obtaining Arjuna now, who is skilled in every weapon, and
Bhima of firm resolution, and Gandiva and the couple of (inexhaustible)
quivers, and that car (of Arjuna) and that banner (bearing the device of
the ape), and Nakula and Sahadeva, both endued with great might and
energy, and Vasudeva also, as his allies, Yudhishthira will not forgive
(thee). O mighty-armed one, thou hast witnessed with thy own eyes how
intelligent Arjuna vanquished us all in battle before, in the city of
Virata. Indeed, after this, that Ape-bannered (warrior) consumed in
battle, taking up his fierce weapons, those Danavas of terrible deeds
called the Nivatakavachas. On the occasion also of the tale of cattle,
when captured by the Gandharvas, this Karna and all these thy counsellors
and thyself accoutred in mail and on thy car, were all liberated from the
grasp of the Gandharvas by that Arjuna. That is a sufficient proof.
Therefore, O foremost of the Bharatas, with all thy brothers make peace
with the sons of Pandu. Save this whole earth from the Destruction's
jaws. Yudhishthira is thy elder brother, virtuous in behaviour,
affectionate towards thee, sweet-speeched and learned. Abandoning thy
sinful intentions, unite thyself with that tiger among men. If Pandu's
son beholdeth thee divested of thy bow, and without the wrinkles of rage
on thy brow, and cheerful, even that would be for the good of our race.
Approaching with all thy counsellors embrace him fraternally. O repressor
of foes, salute the king respectfully as before. And let Yudhishthira,
the son of Kunti, the elder brother of Bhima, hold from affection, thy
saluting self with his arms. And let that foremost of smiters, Bhima,
possessed of leonine shoulders and thighs round, and long, and mighty
arms, embrace thee. And then let that son of Kunti, Dhananjaya, called
also Partha, of eyes like lotus-petals, and curly hair and conch-like
neck salute thee respectfully. Then let those tigers among men, the twin
Aswins, unrivalled on earth for beauty, wait on thee with affection and
reverence as on their preceptor. And let all the kings with him of
Dasarha's race at their head, shed tears of joy. Abandoning thy pride,
unite thyself with thy brothers. Rule thou the whole earth, with thy
brothers. Let all the kings joyfully return to their respective homes,
having embraced one another. There is no need of battle, O king of kings.
Listen to the dissuasions of thy friends. In the battle that will ensue a
great destruction of the Kshatriyas is certainly indicated. The stars are
all hostile. The animals and birds have all assumed fearful aspects.
Diverse portents, O hero, are visible, all indicating the slaughters of
the Kshatriyas. All these portents, again, are particularly visible in
our abodes. Blazing meteors are afflicting thy host. Our animals are all
cheerless and seem, O king, to be crying. Vultures are wheeling around
thy troops. Neither the city nor the palace looks as before. Jackals,
setting forth ominous yells, are running about the four quarters which
are ablaze with conflagrations. Obey thou the counsels of thy father and
mother as also of ourselves who are thy well-wishers. War and peace, O
thou of mighty arms, are within thy control. If, O grinder of foes, thou
dost not act according to the words of thy friends, thou shalt have to
repent upon beholding thy army afflicted with the arrows of Partha.
Hearing in battle the terrible yells uttered by the mighty Bhima and the
twang of Gandiva, thou wilt remember our these words. Indeed, if what we
say appears unacceptable to thee, then it will be as we say.'"



SECTION CXXXIX

"Vaisampayana said, 'Thus addressed by them, Duryodhana, contracting the
space between his eye-brows, became cheerless, and with face bent down
began to cast oblique glances. And he said not a word in reply. Beholding
him cheerless, those bulls among men, Bhishma and Drona, looking at each
other, once more addressed him, and said (these words).'

"Bhishma said, 'What can be a matter of greater grief to us than that we
shall have to light against that Yudhishthira who is devoted to the
service of his superiors, destitute of envy, conversant with Brahma, and
truthful in speech.'

"Drona said, 'My affection for Dhananjaya is greater than that which I
bear for my son Aswatthaman. There is greater reverence also and humility
(towards me) in that Ape-bannered hero (than in Aswatthaman). Alas, in
observance of the Kshatriya duties, I shall have to light even against
that Dhananjaya who is dearer to me than my son. Fie on the Kshatriya
profession. That Vibhatsu who hath no other bowman in the world as his
equal, hath, through my grace, acquired this superiority over all bowmen.
He that hateth his friends, he that is of wicked disposition, he that
denieth Godhead, he that is crooked and deceitful, never obtaineth the
worship of the righteous, like an ignorant person present at a sacrifice.
Though dissuaded from sin, a sinful man would still wish to commit sinful
acts; while he that is righteous, though tempted by sin, would not yet
abandon righteousness. Though thou hast conducted thyself with falsehood
and deceit towards them, the Pandavas are still desirous of doing what is
agreeable to thee. As regards thyself, O thou best of the Bharatas, all
thy faults are calculated to bring about disasters on thee. Thou hast
been addressed by the eldest of the Kurus, by me, by Vidura, and by
Vasudeva. Thou dost not yet understand what is beneficial for thyself. I
have a large force,--with this conviction thou desirest to pierce the
Pandava host, abounding with heroes, like the current of the Ganga
piercing the ocean abounding with sharks and alligators and makaras.
Having obtained Yudhishthira's prosperity like the cast off robes or
garlands of another, thou regardest it as thy own. If the son of Pritha
and Pandu stayeth even in the woods with Draupadi, and surrounded by his
armed brothers, who is there, even in the possession of a kingdom, that
is competent to vanquish him? In the presence of even that Ailavila
(Kuvera) under whose command all the Yakshas live as servants,
Yudhishthira the Just, shone with splendour. Having proceeded to Kuvera's
abode and having procured wealth therefrom, the Pandavas are now desirous
of attacking thy swelling kingdom and winning sovereignty for themselves.
(As regards us two), we have made gifts, poured libations on fire,
studied (the scriptures), and gratified the Brahmanas by presents of
wealth. The (allotted) periods of our life have also run out. Know that
our work has been done. (As regards thyself however), giving up
happiness, kingdom, friends, and wealth, great will be thy calamity if
thou seekest war with the Pandavas. How canst thou vanquish the son of
Pandu, when Draupadi who is truthful in speech and devoted to rigid vows
and austerities, prayeth for his success? How wilt thou vanquish that son
of Pandu who hath Janardana. for his counsellor, and who hath for a
brother that Dhananjaya who is the foremost of wielders of weapons? How
wilt thou vanquish that son of Pandu, of severe austerities, who hath for
his allies so many Brahmanas, endued with intelligence and mastery over
their senses? In accordance with what a prosperity-wishing friend should
do when he sees his friends sinking in an ocean of distress, I again tell
thee, there is no necessity for war. Make peace with those heroes for the
sake of prosperity to the Kurus. Do not court defeat, with thy sons,
counsellors, and the army!'"



SECTION CXL

"Dhritarashtra said, 'O Sanjaya, in the midst of all the princes and the
servants, the slayer of Madhu took Karna upon his car and went out (of
our city). What did that slayer of hostile heroes, that one of
immeasurable soul, say unto Radha's son? What conciliatory words did
Govinda speak unto the Suta's son? Tell me, O Sanjaya, what those words
were, mild or fierce, that Krishna, possessed of a voice deep as that of
newly-risen clouds during the rainy season said unto Karna?'

"Sanjaya said, 'Listen to me, O Bharata, as I repeat in due order those
words, both intimidating and mild, agreeable and consistent with virtue,
true and beneficial, and pleasing to the heart, which the slayer of
Madhu, of immeasurable soul, said unto Radha's son.'

"Vasudeva said, 'O son of Radha, thou hast worshipped many Brahmanas
fully conversant with the Vedas. With concentrated attention and mind
free from envy thou hast also (on many an occasion) enquired of them
after truth. Thou knowest, therefore, O Karna, what the eternal saying of
the Vedas are. Thou art also well-versed in all the subtle conclusions of
the scriptures. It is said by those conversant with the scriptures that
the two kinds of sons called Kanina and Sahoda that are born of a maiden,
have him for their father who weddeth the maid. Thou, O Karna, hast been
born in this way. Thou art, therefore, morally the son of Pandu. Come, be
a king, according to the injunction of the scriptures. On the side of thy
father, thou hast the sons of Pritha, on the side of thy mother, thou
hast the Vrishnis, (for thy kinsmen). O bull among men, know that thou
hast these two for thy own. Proceeding this very day with me hence, O
sire, let the Pandavas know thee as a son of Kunti born before
Yudhishthira. The brothers, the five Pandavas, the son of Draupadi, and
the invincible son of Subhadra, will all embrace thy feet. All the kings
and princes, again, that have been assembled for the Pandava-cause, and
all the Andhakas and Vrishnis, will also embrace thy feet. Let queens and
princesses bring golden and silver and earthen jars (full of water) and
delicious herbs and all kinds of seeds and gems, and creepers, for thy
installation. During the sixth period, Draupadi also will come to thee
(as a wife). Let that best of Brahmanas, Dhaumya, of restrained soul,
pour libations of clarified butter on the (sacred) fire, and let those
Brahmanas regarding all the four Vedas as authoritative (and who are
acting as priests unto the Pandavas), perform the ceremony of thy
installation. Let the family priest of the Pandavas who is devoted to
Vedic rites, and those bulls among men-those brothers, the five sons of
Pandu,--and the five sons of Draupadi, and the Panchalas, and the Chedis,
and myself also, install thee as the lord of the whole earth. Let
Dharma's son Yudhishthira, of righteous soul and rigid vows, be thy heir
presumptive, ruling the kingdom under thee. Holding the white chamara in
his hand (for fanning thee), let Yudhishthira, the son of Kunti, ride on
the same car behind thee. After thy installation is over, let that other
son of Kunti, the mighty Bhimasena, hold the white umbrella over thy
head. Indeed, Arjuna then will drive thy car furnished with a hundred
tinkling bells, its sides covered with tiger-skins, and with white steeds
harnessed to it. Then Nakula and Sahadeva, and the five sons of Draupadi,
and the Panchalas with that mighty car-warrior Sikhandin, will all
proceed behind thee. I myself, with all the Andhakas and the Vrishnis,
will walk behind thee. Indeed, all the Dasarhas and the Dasarnas, will, O
king, be numbered with thy relatives. Enjoy the sovereignty of the earth,
O thou of mighty arms, with thy brothers the Pandavas, with yapas and
homas and auspicious rites of diverse kinds performed in thy honour. Let
the Dravidas, with the Kuntalas, the Andhras, and the Talacharas, and the
Shuchupas, and the Venupas, all walk before thee. Let chanters and
panegyrists praise thee with innumerable laudatory hymns. Let the
Pandavas proclaim,--Victory to Vasusena. Surrounded by the Pandavas, like
the moon by the stars, rule thou the kingdom, O son of Kunti, and gladden
Kunti herself. Let thy friends rejoice, and thy enemies grieve. Let there
be, this day, a brotherly union between thee and thy brothers, the sons
of Pandu."



SECTION CXLI

"Karna said, 'Without doubt, O Kesava, thou hast said these words from
thy love, affection, and friendship for me, as also in consequence of thy
desire of doing me good, O thou of Vrishni's race. I know all that thou
hast said unto me. Morally, I am the son of Pandu, as also in consequence
of the injunctions of the scriptures, as thou, O Krishna, thinkest. My
mother, while a maiden, bore me in her womb, O Janardana, through her
connection with Surya. And at the command of Surya himself, she abandoned
me as soon as I was born. Even thus, O Krishna, I came into the world.
Morally, therefore, I am the son of Pandu. Kunti, however, abandoned me
without thinking of my welfare. The Suta, Adhiratha, as soon as he beheld
me, took me to his home, and from her affection for me, Radha's breasts
were filled with milk that very day, and she, O Madhava, cleansed my
urine and evacuations. How can one like us, conversant with duties and
ever engaged in listening to scriptures deprive her of her Pinda? So also
Adhiratha of the Suta class regardeth me as a son, and I too, from
affection, always regard him as (my) father. O Madhava, that Adhiratha, O
Janardana, from paternal affection caused all the rites of infancy to be
performed on my person, according to the rules prescribed in the
scriptures. It is that Adhiratha, again, who caused the name Vasusena to
be bestowed upon me by the Brahmanas. When also I attained to youth, I
married wives according to his selections. Through them have been born my
sons and grandsons, O Janardana. My heart also, O Krishna, and all the
bonds of affection and love, are fixed on them. From joy or fear. O
Govinda. I cannot venture to destroy those bonds even for the sake of the
whole earth or heaps of gold. In consequence also of my connection with
Duryodhana of Dhritarashtra's race, I have, O Krishna, enjoyed
sovereignty for thirteen years, without a thorn on my side. I have
performed many sacrifices, always however in connection with persons of
the Suta tribe. All my family rites and marriage rites have been
performed with the Sutas. Obtaining me, O Krishna, Duryodhana hath, O
thou of Vrishni's race, made this preparations for an armed encounter and
provoked hostilities with the sons of Pandu. And it is for this, O
Achyuta, that in the battle (that will ensue), I, O Krishna, have been
chosen as the great antagonist of Arjuna to advance against him in a
single combat. For the sake of death, or the ties of blood, or fear, or
temptation, I cannot venture, O Janardana, to behave falsely towards the
intelligent son of Dhritarashtra. If I do not now engage in a single
combat with Arjuna, this will, O Hrishikesa, be inglorious for both
myself and Partha. Without doubt, O slayer of Madhu, thou hast told me
all this for doing me good. The Pandavas also, obedient as they are to
thee, will, without doubt, do all that thou hast said. Thou must,
however, conceal this our discourse for the present, O slayer of Madhu.
Therein lies our benefit, I think, O delighter of all the Yadavas. If
king Yudhishthira, of virtuous soul and well-controlled senses, cometh to
know me as the firstborn son of Kunti, he will never accept the kingdom.
If, again, O slayer of Madhu, this mighty and swelling empire becometh
mine. I shall, O repressor of foes, certainly make it over to Duryodhana
only. Let Yudhishthira of virtuous soul become king for ever. He that
hath Hrishikesa for his guide, and Dhananjaya and that mighty car-warrior
Bhima for his combatants, as also Nakula and Sahadeva, and the sons of
Draupadi, is fit, O Madhava, to rule over the whole earth.
Dhrishtadyumna, the prince of the Panchalas, that mighty car-warrior
Satyaki, Uttamaujas, Yudhamanyu, the prince of Somakas who is devoted to
truth, the ruler of the Chedis, Chekitana, the invincible Sikhandin, the
Kekaya brothers, all of the hue of Indragopaka insects, Bhimasena's uncle
Kuntibhoja of high soul and possessed of steeds endued with the colours
of the rainbow, the mighty car-warrior Syenajit, Sanka the son of Virata,
and thyself, O Janardana, like an ocean,--great is this assemblage, O
Krishna, of Kshatriyas (that hath been made by Yudhishthira). This
blazing kingdom, celebrated among all the kings of the earth, is already
won (by Yudhishthira). O thou of Vrishni's race, a great sacrifice of
arms is about to be celebrated by Dhritarashtra's son. Thou, O Janardana,
wilt be the Upadrashtri of that sacrifice. The office of Adhyaryu also, O
Krishna, in that sacrifice, will be thine. The ape-bannered Vibhatsu
accoutred in mail will be the Hotri (his bow), Gandiva will be the
sacrificial ladle, and the prowess of the warriors will be the clarified
butter (that is to be consumed). The weapons called Aindra, Pasupata,
Brahma, and Sthunakarna, applied by Arjuna, will, O Madhava, be the
mantras (of that sacrifice). Resembling his father, or perhaps, excelling
him in prowess, Subhadra's son (Abhimanyu) will be the chief Vedic hymn
to be chanted. That destroyer of elephant ranks that utterer of fierce
roars in battle, that tiger among men, the exceedingly mighty Bhima, will
be Udgatri and Prastotri in this sacrifice. King Yudhishthira of virtuous
Soul, ever engaged in Yapa and Homa, will himself be the Brahma of that
sacrifice. The sounds of conchs, tabors, and drums, and the leonine
roaring rising high in the welkin, will be the calls upon the invited to
eat. The two sons of Madri, Nakula and Sahadeva, of great fame and
prowess, will be the slayers of the sacrificial animals; rows of bright
cars furnished with standards of variegated hue, will, O Govinda, be
stakes (for tying the animals), O Janardana, in this sacrifice. Barbed
arrows and Nalikas, and long shafts, and arrows with heads like calf's
tooth, will play the part of spoons (wherewith to distribute the Soma
juice) while Tomaras will be the vessels of Soma, and bows will be
pavitras. The swords will be Kapalas, the heads (of slain warriors) the
Purodasas and the blood of warriors the clarified butter. O Krishna, in
this sacrifice. The lances and bright maces (of the warriors) will be
pokers (for stirring the sacrificial fire) and the corner stakes (for
keeping the fire-wood from falling down). The disciples of Drona and
Kripa, the son of Saradwat, will be the Sadasyas (assisting priests). The
arrows shot by the wielder of Gandiva and by (other) mighty car-warriors,
and by Drona and Drona's son, will play the part of ladles for
distributing the Soma. Satyaki will discharge the duties of the chief
assistant of the Adhyaryu. Of this sacrifice, Dhritarashtra's son will be
installed as the performer, while this vast army will be his wife. O thou
of mighty arms, when the nocturnal rites of sacrifice will begin, the
mighty Ghatotkacha will play the part of the slayer of (devoted) victims.
The mighty Dhrishtadyumna, who sprang into life from the sacrificial
fire, having for its mouth the rites celebrated with mantras, will, O
Krishna, be the Dakshina of that sacrifice. For those harsh words, O
Krishna, that I said before unto the sons of Pandu for the gratification
of Dhritarashtra's son,--for that wicked conduct of mine,--I am consumed
with repentance. When O Krishna, thou wilt behold me slain by Arjuna,
then will the Punachiti of this sacrifice commence. When the (second) son
of Pandu will drink the blood of the loudly roaring Dussasana, then will
the Soma-drinking of this sacrifice have taken place! When the two
princes of Panchala (Dhrishtadyumna and Sikhandin) will overthrow Drona
and Bhishma, then, O Janardana, will this sacrifice be suspended for an
interval. When mighty Bhimasena will slay Duryodhana, then, O Madhava,
will this sacrifice of Dhritarashtra's son be concluded. When the wives
of Dhritarashtra's sons and grandsons assembled together, deprived, O
Kesava, of their husbands and sons and without protectors, will indulge
in lamentations with Gandhari in their midst, on the field of battle
haunted by dogs and vultures and other carnivorous birds, then, O
Janardana, will the final bath of this sacrifice take place.

'I pray to thee, O bull of the Kshatriya race, let not the Kshatriyas,
old in learning and old in years, perish miserably, O Janardana, for thy
sake. Oh, let this swelling host of Kshatriyas perish by means of weapons
on that most sacred of all spots in the three worlds, viz. Kurukshetra, O
Kesava. O thou of eyes like lotus-leaves, accomplish on this spot what
thou hast in thy mind, so that, O thou of Vrishni's race, the whole
Kshatriya order may attain to heaven. As long, O Janardana, as the hills
and the rivers will last, so long will the fame of these achievements
last. The Brahmanas will recite this great war of the Bharatas. The fame,
O thou of Vrishni's race, that they achieve in battles is the wealth that
Kshatriyas own. O Kesava, bring Kunti's son (Arjuna) before me for
battle, keeping for ever this our discourse a secret, O chastiser of
foes.'"



SECTION CXLII

"Sanjaya said, 'Hearing these words of Karna, Kesava, that slayer of
hostile heroes, spoke unto him these words smilingly, 'Do not the means
of winning an empire recommend themselves to thee. O Karna? Wishest thou
not to rule over the whole earth given by me to thee? The victory of the
Pandavas, therefore, is very certain. There seems to be no doubt in this.
The triumphal banner of Pandu's son, with the fierce ape on it, seems to
be already set up. The divine artificer, Bhaumana, hath applied such
celestial illusion (in its construction) that it standeth high, displayed
like Indra's banner. Various celestial creatures of terrific shape,
indicating victory, are seen on that standard. Extending for a yojana
upwards and all around, that beautiful standard of Arjuna, resembling
fire in radiance, is never, O Karna, when set up, obstructed by hills or
trees. When thou wilt behold in battle Arjuna, on his car drawn by white
steeds and driven by Krishna, applying Aindra, Agneya and Maruta weapons,
and when thou wilt hear the twang of Gandiva piercing the welkin like the
very thunder, then all signs of the Krita, the Treta, and the Dwapara
ages will disappear (but, instead, Kali embodied will be present). When
thou wilt behold in battle Kunti's son, invincible Yudhishthira, devoted
to Yapa and Homa and resembling the very sun in brilliance, protecting
his own mighty army and burning the army of his foes, then all signs of
the Krita, the Treta, and the Dwapara ages will disappear. When thou wilt
behold in battle the mighty Bhimasena dancing, after having quaffed the
blood of Dussasana, like a fierce elephant with rent temples after having
killed a mighty antagonist, then all signs of the Krita, the Treta, and
the Dwapara ages will disappear. When thou wilt behold in battle Arjuna
checking Drona and Santanu's son and Kripa and king Suyodhana, and
Jayadratha of Sindhu's race, all rushing fiercely to the encounter, then
all signs of the Krita, the Treta and the Dwapara ages will disappear.
When thou wilt behold in battle the two mighty sons of Madri,--those
heroic car-warriors, capable of breaking into pieces all hostile
cars,--agitating, from the very moment when weapons will begin to clash,
the army of Dhritarashtra's sons like a couple of infuriated elephants,
then all signs of the Krita, the Treta and the Dwapara ages will
disappear. Returning hence, O Karna, say unto Drona and Santanu's son and
Kripa that the present month is a delightful one, and that food, drink,
and fuel are abundant now. All plants and herbs are vigorous now, all
trees full of fruits, and flies there are none. The roads are free from
mire, and the waters are of agreeable taste. The weather is neither very
hot nor very cold and is, therefore, highly pleasant. Seven days after,
will be the day of the new moon. Let the battle commence then, for that
day, it hath been said, is presided over by Indra. Say also unto all the
kings that have come for battling that I will fully accomplish the desire
cherished by them. Indeed, all the kings and princes that are obedient to
the orders of Duryodhana, obtaining death by weapons, will attain to an
excellent state.'"



SECTION CXLIII

"Sanjaya said, 'Hearing these beneficial and auspicious words of Kesava,
Karna worshipped Krishna, the slayer of Madhu, and said these words,
'Knowing (everything), why dost thou yet, O thou of mighty arms, seek to
beguile me? The destruction of the whole earth that is at hand for its
cause, Sakuni, and myself, and Dussasana, and king Duryodhana, the son of
Dhritarashtra. Without doubt, O Krishna, a great and fierce battle is at
hand between the Pandavas and the Kurus which will cover the earth with
bloody mire. All the kings and princes following the lead of Duryodhana,
consumed by the fire of weapons will proceed to the abode of Yama.
Diverse frightful visions are seen, O slayer of Madhu, and many terrible
portents, and fierce disturbances also. All these omens, making the hairs
(of the spectators) stand on their ends, indicate, O thou of Vrishni's
race, the defeat of Dhritarashtra's son and the victory of Yudhishthira.
That fierce planet of great effulgence, Sanaischara (Saturn), is
afflicting the constellation called Rohini, in order to afflict greatly
the creatures of the earth. The planet Angaraka (Mars), wheeling, O
slayer of Madhu, towards the constellation Jeshthya, approacheth towards
Anuradhas, indicating a great slaughter of friends. Without doubt, O
Krishna, a terrible calamity approacheth the Kurus when specially, O thou
of Vrishni's race, the planet Mahapat afflicteth the constellation
Chitra. The spot on the lunar disc hath changed its position; and Rahu
also approacheth towards the sun. Meteors are falling from the sky with
loud noise and trembling motion. The elephants are sending forth
frightful cries, while the steeds, O Madhava, are shedding tears, without
taking any delight in food and drink. They say, O thou of mighty arms,
that on the appearance of these portents, a terrible calamity
approacheth, productive of a great slaughter. O Kesava, amongst the
steeds, elephants and soldiers, in all the divisions of Duryodhana's
army, it is seen, O slayer of Madhu, that while small is the food these
take, ample is the excreta they evacuate. The wise have said that this is
an indication of defect. The elephants and steeds of the Pandavas, O
Krishna, all seem to be cheerful, while all the animals wheel along their
right. This also is an indication of their success. The same animal, O
Kesava, pass by the left side of Duryodhana's army, while incorporeal
voices are constantly heard (over their heads). All this is an indication
of defeat. All auspicious birds, such as peacocks, swans, cranes,
Chatakas, Jivajivas, and large flights of Vakas, follow the Pandavas,
while vultures, Kankas, hawks, Rakshasas, wolves and bees, in flights and
herds, follow the Kauravas. The drums in the army of Dhritarashtra's son
yield no sounds, while those of the Pandavas yield sounds without being
struck. The wells in the midst of Duryodhana's encampment send forth loud
roars like those of huge bulls. All this is an indication of defeat. The
gods are showering flesh and blood, O Madhava, on Duryodhana's soldiers.
Vapoury edifices of great effulgence with high walls, deep trenches, and
handsome porches, are suddenly appearing in the skies (over the Kuru
encampment). A black circle surrounding the solar disc appears to the
view. Both twilights at sunrise and sunset indicate great terrors. The
jackals yell hideously. All this is an indication of defeat. Diverse
birds, each having but one wing, one eye, and one leg, utter terrible
cries. All this, O slayer of Madhu, indicates defeat. Fierce birds with
black wings and red legs hover over the Kuru encampment at nightfall. All
this is an indication of defeat. The soldiers of Duryodhana betray hatred
for Brahmanas first, and then for their preceptors, and then for all
their affectionate servants. The, eastern horizon of (Duryodhana's
encampment) appeareth red; the southern of the hue of weapons; and
western, O slayer of Madhu, of an earthy hue. All the quarters around
Duryodhana's encampment seem, O Madhava, to be ablaze. In the appearance
of all these portents, great is the danger that is indicated.

'I have in a vision, O Achyuta, beheld Yudhishthira ascending with his
brothers a palace supported by a thousand columns. All of them appeared
with white head-gears and in white robes. And all of them appeared to me
to be seated on white seats. In the midst of the same vision, thou, O
Janardana, wast beheld by me to be employed in enveloping the blood-dyed
earth with weapons. Yudhishthira at the same time, of immeasurable
energy, ascending upon a heap of bones, was gladly eating buttered payasa
of a golden cup. I further beheld Yudhishthira to be employed in
swallowing the earth handed over to him by thee. This indicates that he
will verily rule the earth I beheld that tiger among men, Vrikodara, of
fierce deeds, standing on the summit, mace in hand, and as if devouring
this earth. This plainly indicates that he will slay all of us in fierce
battle. It is known to me, O lord of the senses, that victory is there
where righteousness is. I saw also Dhananjaya, the wielder of Gandiva,
seated on the back of a white elephant, with thee, O lord of the senses,
and blazing forth with great beauty. I have no doubt, O Krishna, that ye
will slay in battle all the kings headed by Duryodhana. I saw Nakula and
Sahadeva and that mighty car-warrior Satyaki, adorned with white
bracelets, white cuirasses, white garlands, and white robes. This tiger
among men were seated upon excellent vehicles borne on the shoulders of
men. And I saw that umbrellas were held over the heads of all the three.
Amongst the soldiers of Dhritarashtra's son, these three, O Janardana,
were beheld by me decked with white head-gears. Know, O Kesava, that
those three were Aswatthaman, Kripa, and Kritavarman of Satwata's race.
All other kings, O Madhava, were seen by me to have blood-red head-ears.
I saw also, O thou of mighty arms, that those mighty car-warriors Bhishma
and Drona, ascending on a vehicle drawn by camels, and by myself, and
Dhritarashtra's son, proceeded, O lord, to the quarter, O Janardana,
ruled by Agastya. This indicates that we shall soon have to proceed to
Yama's abode. I have no doubt that myself and the other kings, indeed,
the entire assemblage of Kshatriyas shall have to enter into the Gandiva
fire.'

"Krishna said, 'Indeed, the destruction of the earth is at hand when my
words, O Karna, do not become acceptable to thy heart. O sire, when the
destruction of all creatures approacheth, wrong assuming the semblance of
right leaveth not the heart.'

"Karna said, 'If, O Krishna, we come out of this great battle that will
be so destructive of heroic Kshatriyas, with life, then, O thou of mighty
arms may we meet here again. Otherwise, O Krishna, we shall certainly
meet in heaven. O sinless one, it seemeth to me now that there only it is
possible for us to meet.'

"Sanjaya said, 'Having spoken these words, Karna closely pressed Madhava
to his bosom. Dismissed by Kesava, he then descended from the car. And
riding on his own car decked with gold, Radha's son greatly dejected,
came back with us!'"



SECTION CXLIV

"Vaisampayana said, 'Upon the failure of Krishna's solicitations (for
peace), and after he had started for the Pandavas from the Kurus, Kshatri
approached Pritha and said these words slowly in grief, 'O mother of
living children, thou knowest that my inclination is always for peace,
and although I cry myself hoarse, yet Suyodhana doth not accept my words.
King Yudhishthira, having the Chedis, the Panchalas, and the Kekayas,
Bhima and Arjuna, Krishna, Yuyudhana, and the twins for his allies,
stayeth yet at Upaplavya, and from affection for kinsmen, looketh up to
righteousness only, like a weak man, though he is possessed of great
strength. King Dhritarashtra here, though old in years, doth not effect
peace, and intoxicated with pride of children, treadeth a sinful path. In
consequence of the wickedness of Jayadratha and Karna and Dussasana and
Suvala's son, intestine dissensions will break out. They that behave
unrighteously towards him that is righteous, verily that sin of theirs
soon produceth its consequences. Who is there that will not be filled
with sorrow at the sight of the Kurus persecuting righteousness in this
way? When Kesava returneth without being able to bring about peace, the
Pandavas will certainly address themselves for battle. Thereupon, the sin
of the Kurus will lead to a destruction of heroes. Reflecting on all
this, I do not get sleep by day or by night.'

"Hearing these words uttered by Vidura, who always wished her sons the
accomplishment of their objects, Kunti began to sigh heavily, afflicted
with grief, and began to think within herself, 'Fie to wealth, for the
sake of which this great slaughter of kinsmen is about to take place.
Indeed, in this war, they that are friends will sustain defeat. What can
be a greater grief than this that the Pandavas, the Chedis, the
Panchalas, and the Yadavas, assembled together, will fight with the
Bharatas? Verily, I behold demerit in war. (On the other hand) if we do
not fight, poverty and humiliation would be ours. As regards the person
that is poor, even death is beneficial (to him). (On the other band) the
extermination of one's kinsmen is not victory. As I reflect on this, my
heart swelleth with sorrow. The grandsire (Bhishma), the son of Santanu,
the preceptor (Drona), who is the foremost of warriors, and Karna, having
embraced Duryodhana's side, enhance my fears. The preceptor Drona, it
seemeth to me, will never fight willingly against his pupils. As regards
the Grandsire, why will he not show some affection for the Pandavas?
There is only this sinful Karna then, of deluded understanding and ever
following the deluded lead of the wicked Duryodhana, that hateth the
Pandavas. Obstinately pursuing that which injureth the Pandavas, this
Karna is, again, very powerful. It is this which burneth me at present.
Proceeding to gratify him. I will today disclose the truth and seek to
draw his heart towards the Pandavas. Pleased with me, while I was living
in the inner apartments of the palace of my father, Kuntibhoja, the holy
Durvasa gave me a boon in the form of an invocation consisting of
mantras. Long reflecting with a trembling heart on the strength or
weakness of those mantras and the power also of the Brahmana's words, and
in consequence also of my disposition as a woman, and my nature as a girl
of unripe years, deliberating repeatedly and while guarded by a
confidential nurse and surrounded by my waiting-maids, and thinking also
of how not to incur any reproach, how to maintain the honour of my
father, and how I myself might have an accession of good fortune without
being guilty of any transgression, I, at last, remembered that Brahmana
and bowed to him, and having obtained that mantras from excess of
curiosity and from folly, I summoned, during my maidenhood, the god
Surya. He, therefore, who was held in my womb during my maidenhood,--why
should he not obey my words that are certainly acceptable and beneficial
to his brothers? And reflecting in this strain, Kunti formed an excellent
resolution. And having formed that resolution, she went to the sacred
stream called after Bhagiratha. And having reached the banks of Ganga,
Pritha heard the chanting of the Vedic hymns by her son, endued with
great kindness and firmly devoted to truth. And as Karna stood with face
directed to the east and arms upraised, then helpless Kunti, for the sake
of her interest stayed behind him, waiting the completion of prayers. And
the lady of Vrishni's race, that wife of Kuru's house, afflicted by the
heat of the sun began to look like a faded garland of lotuses. And, at
last, she stood in the shade afforded by the upper garments of Karna. And
Karna, of regulated vows, said his prayers until his back became heated
by the rays of the sun. Then turning behind, he behold Kunti and was
filled with surprise. And saluting him in proper form and with joined
palms that foremost of virtuous persons, endued with great energy and
pride, viz., Vrisha, the son of Vikartana, bowed to her and said (the
following words)."'



SECTION CXLV

"Karna said, 'I am Karna, son of Radha and Adhiratha. For what, O lady,
hast thou come here? Tell me what I am to do for thee?'

"Kunti said, 'Thou art Kunti's son, and not Radha's. Nor is Adhiratha thy
father. Thou, O Karna, art not born in the Suta order. Believe what I
say. Thou wert brought forth by me while a maiden. I held thee first in
my womb. O son, thou wert born in the palace of Kuntiraja. O Karna, that
divine Surya who blazeth forth in light and maketh everything visible, O
foremost of all wielders of weapons, begat thee upon me. O irresistible
one, thou, O son, wert brought forth by me in my father's abode, decked
with (natural) ear-rings and accoutred in a (natural) coat of mail, and
blazing forth in beauty. That thou, without knowing thy brothers,
shouldst, therefore, from ignorance, wait upon Dhritarashtra's son, is
not proper. It is improper in thee especially, O son. The gratification
of one's father and one's mother, who is the sole displayer of affection
(for her child), hath, O son, in the matter of ascertaining the duties of
men, been declared to be the highest of all duties. Acquired formerly by
Arjuna, the prosperity of Yudhishthira hath, from avarice, been wrested
by wicked persons. Snatching it back from Dhritarashtra's sons, do thou
enjoy that prosperity. Let the Kurus behold today the union of Karna and
Arjuna. Beholding thee and thy brother united together in bonds of
brotherly love, let those wicked persons bow down unto ye. Let Karna and
Arjuna be named in the same breath as Rama and Janardana. If you two are
united together, what cannot be accomplished in the world? O Karna,
surrounded by thy brothers, thou wilt, without doubt, blaze forth like
Brahma Himself, surrounded by the gods on the platform of a great
sacrifice. Endued with every virtue, thou art the first of all my
relations. Let not the epithet Suta's son attach to thee. Thou art a
Partha, endued with great energy.'"



SECTION CXLVI

"Vaisampayana said (After Kunti had said this), Karna heard an
affectionate voice issued out of the solar circle. Coming from a great
distance, that voice was uttered by Surya himself with paternal
affection. (And it said)--The words said by Pritha are true. O Karna, act
according to the words of thy mother. O tiger among men, great good will
result to thee if thou fully followest those words.'

"Vaisampayana continued, 'Though, thus addressed by his mother, and by
also his father Surya himself, Karna's heart did not yet waver, for he
was firmly devoted to truth. And he said, 'O Kshatriya lady, I cannot
admit what thou hast said, viz., that obedience to thy commands
constituteth (in my case) the highest of my duties. O mother, I was
abandoned by thee as soon as I was born. This great injury, involving
risk to life itself, that thou didst me, hath been destructive of my
achievements and fame. If, indeed, I am a Kshatriya, I have, for thee,
been deprived of all the rites of a Kshatriya. What enemy would have done
me a greater injury? Without showing me mercy, when thou shouldst have
shown it, and having kept me divested of all the rites (that are
obligatory in consequence of the order of my birth), thou wouldst
however, lay thy command on me today! Thou hadst never before sought my
good as a mother should. Thou addressest me today, however, desiring to
do good to thyself. Who is there that would not be afraid of Dhananjaya
having Krishna with him (for the driver of his car)? If, therefore, I go
today unto the Parthas, who is there that would not regard me as doing so
from fright? Hitherto, nobody knew me to be their brother. If, giving out
on the eve of battle that I am their brother, I go to the Pandavas, what
would all the Kshatriyas say? Furnished with every object of desire, and
worshipped by them with a view to make me happy, how can I render that
friendship of Dhritarashtra's sons utterly futile? Having provoked
hostilities with others, they always wait on me respectfully, and always
bow down to me, as the Vasus bow down to Vasava. They think that aided by
my might, they are capable of encountering the foe. How can I then
frustrate that cherished hope of theirs? With me as their boat, they
desire to cross the impassable ocean of battle. How can I then abandon
them that are desirous of crossing that ocean which hath no other ferry?
This is the time when all those have been supported by Dhritarashtra's
sons should exert themselves for their masters. I shall certainly act for
them, reckless of even my life. Those sinful men of unsteady heart, who,
well-fed and well-furnished (with every necessary) by their masters, undo
the benefit received by them when the time cometh for paying back, are
thieves of their master's cakes, have neither this nor the other world
for them. I will not speak deceitfully unto thee. For the sake of
Dhritarashtra's son, I shall fight against thy sons to the best of my
strength and might. I must not, however, abandon kindness and the conduct
that becometh the good. Thy words, therefore, however beneficial cannot
be obeyed by me now. This thy solicitation to me will not yet be
fruitless. Except Arjuna, thy other sons, Yudhishthira, Bhima, and the
twins, though capable of being withstood by me in tight and capable also
of being slain, shall not yet be slain by me. It is with Arjuna alone,
among all the combatants of Yudhishthira, that I will fight. Slaying
Arjuna in battle, I shall achieve great merit, or slain by Savyasachin, I
shall be covered with glory. O famous lady, the number of thy sons will
never be less than five. Five it will always be,--either with me, or with
Arjuna, and myself slain.'

"Hearing these words of Karna, Kunti who was trembling with grief,
embraced her son who was unmoved in consequence of his fortitude, and
said, 'Indeed, O Karna, even if what thou sayest seemeth to be possible,
the Kauravas will certainly be exterminated. Destiny is all. Thou hast,
however, O grinder of foes, granted to four of thy brothers the pledge of
safety. Let that pledge be borne in thy remembrance at the time of
shooting of weapons in battle.' And having told all this, Pritha also
addressed Karna, saying, 'Blessed be thou, and let health be thine.' And
Karna replied unto her, saying, 'Be it so!' And they then left the spot,
wending in different directions.'"



SECTION CXLVII

"Vaisampayana said, 'Coming back to Upaplavya from Hastinapura, that
chastiser of foes, Kesava, represented unto the Pandavas all that had
happened, and conferring with them for a long space of time, and holding
repeated consultations, Sauri went to his own quarters for rest. And
dismissing all the kings, with Virata and others at their heads, the five
brothers--the Pandavas--when the sun had set, said their evening prayers.
And with hearts ever fixed on Krishna they began to think of him. And, at
last, bringing Krishna of Dasarha's race into their midst, they began to
deliberate again about what they should do. And Yudhishthira said, 'O
thou of eyes like lotus-petals, it behoveth thee to tell us all that thou
saidst unto Dhritarashtra's son in the assembly (of the Kurus), having
gone to Nagapura.' Vasudeva said, 'Having gone to Nagapura, I addressed
Dhritarashtra's son in the assembly such words as were true, reasonable,
and beneficial. That wicked minded fellow did not, however, accept them.'

"Yudhishthira said, 'When Duryodhana desired to tread along the wrong
path, what did the aged Kuru grandsire say, O Hrishikesa, unto that
vindictive prince? What also did the highly-blessed preceptor--the son of
Bharadwaja, say? And what did his parents Dhritarashtra and Gandhari say?
What did our junior father Kshattri, who is the foremost of all persons
conversant with virtue, and who is always afflicted with sorrow on
account of ourselves whom he regards as his sons, say unto
Dhritarashtra's son? What also did all the kings who sat in that assembly
say? O Janardana, say it all unto us, exactly as it happened. Thou hast
already told us all the disagreeable words that the Kuru chiefs (Bhishma
and Dhritarashtra) and others in that assembly of the Kurus said unto the
wicked Duryodhana who is overwhelmed with lust and covetousness, and who
regardeth himself wise. Those words, however, O Kesava, have flitted away
from my memory. O Govinda, I desire to hear, O lord, all those words
again. Act thou in such a way that the opportunity may not pass away.
Thou, O Krishna, art our refuge, thou art our lord, thou art our guide!'

"Vasudeva said, 'Hear, O king, the words that were addressed to king
Suyodhana in the midst of the assembly of the Kurus, and, O king of
kings, bear them in thy mind. After my words were ended, Dhritarashtra's
son laughed aloud. Highly incensed at this, Bhishma then said, 'Hear, O
Duryodhana, what I say for (the preservation of) our race, and having
heard it, O tiger among kings, do what is beneficial to thy own house. O
sire, O king, my father Santanu, was widely known in the world. I was, at
first, his only son. A desire sprung up in his heart as to how he might
obtain a second son, for the wise say that an only son is no son,--Let
not my race be extinct may my fame be spread. Even this was his desire.
Knowing this to have been his desire, I procured Kali to become my
mother, having myself made a promise highly difficult to observe, for the
sake of my father as also for the sake of our race. How, in consequence
of that promise I could not be king and have drawn up my vital seed, are,
of course, well-known to thee. (I do not grieve for that). Observing that
vow of mine, behold, I am living in happiness and joy. In her, O king,
was born my younger brother, that mighty-armed and handsome supporter of
Kuru's race, viz., Vichitravirya of virtuous soul. After my father's
ascension to heaven, I installed Vichitravirya as a ruler of the kingdom,
that was mine, while I placed myself under him as a servant of his. O
king of kings, I then brought him suitable wives, having vanquished many
assembled monarchs. Thou hast heard of it often. Sometime after, I was
engaged in a single combat with the (great) Rama. From fear of Rama, my
brother fled, the more so as his subject deserted him. During this
period, he became very much attached to his wives and accordingly had an
attack of phthisis. Upon his death, there was anarchy in the kingdom and
the chief of the gods poured not a drop of rain (on the realm).' The
subjects then, afflicted by fear of hunger, hastened to me and said, 'Thy
subjects are on the point of being exterminated. Be thou our king for the
sake of our good. Dispel this drought. Blessed be thou, O perpetuator of
Santanu's race. Thy subjects are being greatly afflicted by severe and
frightful maladies. Very few of them are still alive. It behoveth thee, O
son of Ganga, to save them. Dispel these tortures. O hero, cherish thy
subjects righteously. When thou art alive, let not the kingdom go to
destruction.' Hearing these words of theirs uttered in a weeping voice,
my heart was undisturbed. Remembering the behaviour of good, I desired to
maintain my vow. Then, O king, the citizens, my auspicious mother Kali
herself, our servants, the priests and the preceptors (of our house), and
many Brahmanas of great learning, all afflicted with great woe, solicited
me to occupy the throne.' And they said, 'When thou art alive, shall the
kingdom, ruled by Pratipa (of old), go to ruin? O thou of magnanimous
heart, be thou the king for our good.' Thus addressed by them, I joined
my hands together and, myself filled with grief and greatly afflicted, I
represented to them the vow I had made from filial respect. I repeatedly
informed them that for the sake of our race, I had vowed to live with
vital seed drawn up and foreswearing the throne. It was especially for my
mother, again, that I did so. I, therefore, begged them not to put me to
the yoke. I again joined my hands and conciliated my mother, saying, 'O
mother, begot by Santanu and being a member of Kuru's race, I cannot
falsify my promise.' I repeatedly told her this. And, O king, I said
further, It is for thee especially, O mother, that I took this vow; I am
verily thy servant and slave, O mother, thou that art distinguished for
parental affection.' Having begged my mother and the people thus, I then
solicited the great sage Vyasa for begetting children upon the wives of
my brother. Indeed, O king, both myself and my mother gratified that
Rishi. At last, O king, the Rishi granted our prayers in the matter of
the children. And he begot three sons in all, O best of Bharata's race.
Thy father was born blind, and in consequence of this congenital defect
of a sense, he could not become king. The high-souled and celebrated
Pandu became king. And when Pandu became king, his sons must obtain their
paternal inheritance. O sire, do not quarrel, give them half the kingdom.
When I am alive, what other man is competent to reign? Do not disregard
my words. I only wish that there should be peace amongst you. O sire, O
king, I make no distinction between thee and then (but love all of you
equally). What I have said unto thee represents also the opinion of thy
father, of Gandhari, and also of Vidura. The words of those that are old
should always be listened to. Do not disregard these words of mine. Do
not destroy all thou hast and the earth also.'"



SECTION CXLVIII

"Vasudeva said, 'After Bhishma had said these words, Drona, always
competent to speak, then addressed Duryodhana in the midst of the
(assembled) monarchs and said these words that are beneficial to thee.
And he said, 'O sire, as Pratipa's son, Santanu, was devoted to the
welfare of his race, and as Devavrata, otherwise called Bhishma was
devoted to the welfare of his race, so was the royal Pandu, that king of
the Kurus, who was firmly devoted to truth, who had his passions under
control, who was virtuous, of excellent vows, and attentive to all
duties. (Though king by right) that perpetuator of Kuru's race yet made
over the sovereignty to his elder brother, Dhritarashtra, endued with
great wisdom, and to his younger brother Kshattri (Vidura). And placing
this Dhritarashtra of unfading glory on the throne, that royal son of
Kuru's race went to the woods with his two wives. And that tiger among
men, Vidura, with great humility, placing himself in subjection to
Dhritarashtra, began to wait on him like a slave, fanning him with the
branch of a tender palm. And all the subjects then, O sire, duly tendered
their submission to king Dhritarashtra just as they had done to king
Pandu himself. And having made over the kingdom to Dhritarashtra and
Vidura, that conqueror of hostile cities, Pandu, wandered over the whole
earth. Always devoted to truth, Vidura then took charge of the finances,
gifts, superintendence of the servants (of the state), and the feeding of
all, while that conqueror of hostile cities, Bhishma, of mighty energy,
supervised the making of war and peace and the necessity of making or
withholding gifts to kings. When king Dhritarashtra of great strength was
on the throne, the high-souled Vidura was near him. Born in
Dhritarashtra's race how dost thou venture to bring about a disunion in
the family? Uniting with thy brothers (the Pandavas) enjoy all objects of
enjoyment. O king, I do not say this to you from cowardice, nor for the
sake of wealth. I am enjoying the wealth that Bhishma gave me, and not
thou, O best of kings. I do not desire, O king, to have from thee my
means of sustenance. Where Bhishma is, there Drona must be. Do what
Bhishma hath told thee. O grinder of foes, give unto the sons of Pandu
half the kingdom. O sire, I acted as their preceptor as much as thine.
Indeed, even as Aswatthaman is to me, so is Arjuna of white steeds. What
use is there of much declamation? Victory is there where righteousness
is.'

"Vasudeva continued, 'After Drona, of immeasurable energy, had said this,
the virtuous Vidura then, O king, who is devoted to truth, said these
words, turning towards his uncle (Bhishma) and looking at his face. And
Vidura said, 'O Devavrata, attend to the words I speak. This race of
Kuru, when it became extinct, was revived by thee. It is for this that
thou art indifferent to my lamentations now. In this our race, its stain
is this Duryodhana, whose inclinations are followed by thee, although he
is enslaved by avarice, and is wicked and ungrateful and deprived of his
senses by lust. The Kurus will certainly bear consequence of the acts of
that Duryodhana who transgresseth the command of his father, observant of
virtue and profit. O great king, act thou so that the Kurus may not
perish. Like a painter producing a picture, it was thou, O king, who
hadst caused me and Dhritarashtra to spring into life. The Creator,
having created creatures, destroys them again. Do not act like him.
Seeing before thy very eyes this extinction of thy race, be not
indifferent to it. If, however, thy understanding is gone in consequence
of the universal slaughter that is at hand, go then to the woods, taking
me and Dhritarashtra with thee. Otherwise, binding this very day wicked
Duryodhana that hath deceit for his wisdom, rule this kingdom with the
sons of Pandu guarding it around. Relent, O tiger among kings. A great
slaughter of the Pandavas, the Kurus, and of other kings of immeasurable
energy is before us.'

'Having said this, Vidura ceased, his heart overflowing with sorrow. And
reflecting on the matter, he began to draw repeated sighs. Then the
daughter of king Suvala, alarmed at the prospect of the destruction of a
whole race, said, from wrath, these words fraught with virtue and profit,
to cruel Duryodhana of wicked heart, in the presence of the assembled
monarchs, 'Let all the kings present in this royal assembly and let the
regenerate Rishis that form the other members of this conclave, listen
(to me) as I proclaim the guilt of thy sinful self backed by all thy
counsellors. The kingdom of the Kurus is enjoyable in due order of
succession. Even this hath always been the custom of our race. Of sinful
soul and exceedingly wicked in acts, thou seekest the destruction of the
Kuru kingdom by thy unrighteousness. Wise Dhritarashtra is in possession
of the kingdom, having Vidura of great foresight under him (as his
adviser). Passing over these two, why, O Duryodhana, dost thou, from
delusion, covet the sovereignty now? Even the high-souled king and
Kshattri, when Bhishma is alive, should both be subordinate to him.
Indeed, this foremost of men, this offspring of Ganga, the high-souled
Bhishma, in consequence of his righteousness, doth not desire the
sovereignty. It is for this reason that this invincible kingdom became
Pandu's. His sons, therefore, are masters today and no other. The
extensive kingdom, then by paternal right, belongeth to the Pandavas, and
their sons and grandsons in due order. Observing the customs of our race
and the rule with respect to our kingdom, we all fully accomplish that
which this high-souled and wise chief of the Kurus, Devavrata, firmly
adhering to truth, sayeth, 'Let this king (Dhritarashtra) and Vidura
also, at the command of Bhishma of great vows, proclaim the same thing.
Even that is an act that should be done by those that are well-wishers
(of this race). Keeping virtue in front, let Yudhishthira, the son of
Dharma, guided by king Dhritarashtra and urged by Santanu's son, rule for
many long years this kingdom of the Kurus lawfully obtainable by him.'"



SECTION CXLIX

"Vasudeva said, 'After Gandhari had said this, that ruler of men,
Dhritarashtra, then said these words to Duryodhana in the midst of the
(assembled) monarchs, 'O Duryodhana, listen, O son, to what I say, and
blessed be thou; do that if thou hast any respect for thy father. The
lord of creatures, Soma, was the original progenitor of the Kuru race.
Sixth in descent from Soma, was Yayati, the son of Nahusha. Yayati had
five best of royal sages as his sons. Amongst them, lord Yadu of mighty
energy was the eldest-born. Younger to Yadu was Puru, who, as our
progenitor, brought forth by Sarmistha the daughter of Vrishaparvan.
Yadu, O best of the Bharatas, was born of Devayani and, therefore, O
sire, was the daughter's son of Sukra, otherwise called Kavya, of
immeasurable energy. Endued with great strength and prowess, that
progenitor of the Yadavas, filled with pride and possessed of wicked
understanding, humiliated all the Kshatriyas. Intoxicated with pride of
strength, he obeyed not the injunctions of his father. Invincible in
battle, he insulted his father and brother. On this earth girt on four
sides by the sea, Yadu became all-powerful, and reducing all to
subjection, he established himself in this city called after the
elephant. His father Yayati, the son of Nahusha, enraged with him, cursed
that son of his, and, O son of Gandhari, even expelled him from the
kingdom. Angry Yayati also cursed those brothers of Yadu who were
obedient to that eldest brother of theirs, who was so proud of his
strength. And having cursed his these sons, that best of kings placed on
his throne his youngest son Puru who was docile and obedient to him. Thus
even the eldest son may be passed over and deprived of the kingdom, and
younger sons may, in consequence of their respectful behaviour to the
aged, obtain the kingdom. So also, conversant with every virtue there was
my father's grandfather, king Pratipa, who was celebrated over the three
worlds. Unto that lion among kings, who ruled his kingdom virtuously were
born three sons of great fame and resembling three gods. Of them, Devapi
was the eldest, Vahlika the next and Santanu of great intelligence, who,
O sire, was my grandfather, was the youngest. Devapi, endued with great
energy, was virtuous, truthful in speech, and ever engaged in waiting
upon his father. But that best of kings had a skin-disease. Popular with
both the citizens and the subjects of the provinces, respected by the
good, and dearly loved by the young and the old, Devapi was liberal
firmly adhering to truth, engaged in the good of all creatures, and
obedient to the instructions of his father as also of the Brahmanas. He
was dearly loved by his brother Vahlika as also the high-souled Santanu.
Great, indeed, was the brotherly love that prevailed between him and his
high-souled brothers. In course of time, the old and best of kings,
Pratipa, caused all preparations to be made according to the scriptures
for the installation of Devapi (on the throne). Indeed, the lord Pratipa
caused every auspicious preparation. The installation of Devapi, however,
was forbidden by the Brahmanas and all aged persons amongst the citizens
and the inhabitants of the provinces. Hearing that the installation of
his son was forbidden, the voice of the old king became choked with tears
and he began to grieve for his son. Thus, though Devapi was liberal,
virtuous, devoted to truth, and loved by the subjects, yet in consequence
of his skin-disease, he was excluded from his inheritance. The gods do
not approve of a king that is defective of a limb. Thinking of this,
those bulls among Brahmanas forbade king Pratipa to install his eldest
son. Devapi then, who was defective of one limb, beholding the king (his
father) prevented (from installing him on the throne) and filled with
sorrow on his account, retired into the woods. As regards Vahlika,
abandoning his (paternal) kingdom he dwelt with his maternal uncle.
Abandoning his father and brother, he obtained the highly wealthy kingdom
of his maternal grandfather. With Vahlika's permission, O prince, Santanu
of world-wide fame, on the death of his father (Pratipa), became king and
ruled the kingdom. In this way also, O Bharata, though I am the eldest,
yet being defective of a limb, I was excluded from the kingdom by
intelligent Pandu, no doubt, after much reflection. And Pandu himself,
though younger to me in age, obtained the kingdom and became king. At his
death, O chastiser of foes, that kingdom must pass to his sons. When I
could not obtain the kingdom, how canst thou covet it? Thou art not the
son of a king, and, therefore, hast no right to this kingdom. Thou,
however, desirest to appropriate the property of others. High-souled
Yudhishthira is the son of a king. This kingdom is lawfully his. Of
magnanimous soul, even he is the ruler and lord of this race of Kuru. He
is devoted to truth, of clear perception, obedient to the counsels of
friends, honest, loved by the subjects, kind to all well-wishers, master
of his passions, and the chastiser of all that are not good. Forgiveness,
renunciation, self-control, knowledge of the scriptures, mercy to all
creatures, competence to rule according to the dictates of virtue, of all
these attributes of royalty exist in Yudhishthira. Thou art not the son
of a king, and art always sinfully inclined towards thy relatives. O
wretch, how canst thou succeed in appropriating this kingdom that
lawfully belongeth to others? Dispelling this delusion, give half the
kingdom with (a share of the) animals and other possessions. Then, O
king, mayest thou hope to live for some time with thy younger brothers.'"



SECTION CXLX

"Vasudeva said, 'Though thus addressed by Bhishma, and Drona, and Vidura,
and Gandhari, and Dhritarashtra, that wicked wight could not yet be
brought to his senses. On the other hand, the wicked Duryodhana,
disregarding them all, rose (and left the assembly) with eyes red in
anger. And all the kings (invited by him), prepared to lay down their
lives, followed him behind. King Duryodhana then repeatedly ordered those
wicked-hearted rulers, saying, 'Today constellation Pushya is
ascendant--march ye (this very day) to Kurukshetra. Impelled by Fate,
those monarchs then, with their soldiers, gladly set out, making Bhishma
their generalissimo. Eleven Akshauhinis of troops have been, O King,
assembled for the Kauravas. At the head of that host, shineth Bhishma,
with the device of the palmyra on the banner of his car. In view,
therefore, of What hath happened, do now, O monarch, that which seemeth
to be proper. I have told thee, O king, everything that, O Bharata, that
was said by Bhishma, Drona, Vidura, Gandhari and Dhritarashtra, in my
presence. The arts beginning with conciliation were all, O king, employed
by me from desire of establishing brotherly feelings (between yourselves
and your cousins), for the preservation of this race, and for the growth
and prosperity of the (earth's) population. When conciliation failed, I
employed the art of (producing) dissensions and mentioned, ye Pandavas,
all your ordinary and extraordinary feats. Indeed, when Suyodhana showed
no respect for the conciliatory words, (I spoke), I caused all the kings
to be assembled together and endeavoured to produce dissension (amongst
them). Extraordinary and awful and terrible and superhuman indications,
O, Bharata, were then manifested by me. O lord, rebuking all the kings,
making a straw of Suyodhana, terrifying Radha's son and repeatedly
censuring Suvala's son for the gambling match of Dhritarashtra's sons,
and once again endeavouring to disunite all the kings by means of both
words and intrigues, I again had recourse to conciliation. For the unity
of Kuru's race and in view of the special requirements of the business
(at hand), I spoke also of gift. Indeed, I said, 'Those heroes, the sons
of Pandu, sacrificing their pride, will live in dependence on
Dhritarashtra, Bhishma and Vidura. Let the kingdom be given to thee. Let
them have no power. Let: it all be as the king (Dhritarashtra), as
Ganga's son (Bhishma) and as Vidura say for thy good. Let the kingdom be
thine. Relinquish but five villages (to the Pandavas). O best of kings,
without doubt they deserve to be supported by thy father. Though
addressed thus, that wicked soul do not still give you your share. I,
therefore, see that chastisement, and nothing else, is now the means that
should be employed against those sinful persons. Indeed, all those kings
have already marched to, Kurukshetra. I have now told thee everything
that had happened in the assembly of the Kurus. They will not, O son of
Pandu, give thee thy kingdom without battle. With death waiting before
them, they have all become the cause of a universal destruction.'"



SECTION CLI

"Vaisampayana said, 'Hearing these words of Janardana, king Yudhishthira
the Just, of virtuous soul, addressed his brothers in the presence of
Kesava and said, 'Ye have heard all that had happened in the court of the
assembled Kurus. Ye have also understood the words uttered by Kesava. Ye,
best of men, draw up, therefore, my troops now in battle-array in which
they are to fight. Here are seven Akshauhinis of troops assembled for our
victory. Hear the names of those seven celebrated warriors that would
lead those seven Akshauhinis. They are Drupada, and Virata, and
Dhristadyumna, and Sikhandin, and Satyaki, Chekitana, and Bhimasena of
great energy. Those heroes will be the leaders of my troops. All of them
are conversant with the Vedas. Endued with great bravery, all of them
have practised excellent vows. Possessed of modesty, all of them are
conversant with policy, and accomplished in war. Well-skilled in arrows
and weapons, all of them are competent in the use of every kind of
weapon. Tell us now, O Sahadeva, O son of Kuru's race, who that warrior,
is conversant with all kinds of battle-array, that may become the leader
of these seven and may also withstand in battle Bhishma who is like unto
a fire having arrows for its flames. Give us thy own opinion, O tiger
among men, as who is fit to be our generalissimo.'

"Sahadeva said, 'Closely related to us, sympathising with us in our
distress, endued with great might, conversant with every virtue, skilled
in weapons, and irresistible in battle, the mighty king of the Matsyas,
Virata, relying upon whom we hope to recover our share of the kingdom,
will be able to bear in battle both Bhishma and all those mighty
car-warriors.'

"Vaisampayana continued, 'After Sahadeva had said this, eloquent Nakula
then said these words, 'He that in years, in knowledge of scriptures, in
perseverance, in family and birth, is respectable; he that is endued with
modesty, strength, and prosperity; he that is well-versed in all branches
of learning; he that studied the science of weapons (with the sage
Bharadwaja); he, who is irresistible and firmly devoted to truth; he that
always challenges Drona and mighty Bhishma; he that belongs to one of the
foremost of royal houses; he that is a famous leader of hosts; he that
resembles a tree of hundred branches in consequence of sons and grandsons
that surround him; that king, who, with his wife, performed, moved by
wrath, the austerest of penances for the destruction of Drona; that hero,
who is an ornament of assemblies; that bull among monarchs who always
cherishes us like a father; that father-in-law of ours, Drupada, should
be our generalissimo. It is my opinion that he will be able to withstand
both Drona and Bhishma rushing to battle, for that king is the friend of
Angira's descendant Drona and is conversant with celestial weapons.'

'After the two sons of Madri had thus expressed their individual
opinions, Vasava's son, Savyasachin, who was equal to Vasava himself,
said these words, 'This celestial person of the hue of fire and endued
with mighty arms, who sprang into life through the power of ascetic
penances and the gratification of sages; who issued from the sacrificial
fire-hole armed with bow and sword, accoutred in armour of steel, mounted
on a car unto which were yoked excellent steeds of the best breed, and
the clatter of whose car-wheels was as deep as the roar of mighty masses
of clouds; this hero endued with that energy and strength and resembling
the very lion in his frame of body and prowess, and possessed of leonine
shoulders, arms, chest, and voice like the lion's roar; this hero of
great effulgence; this warrior of handsome brows, fine teeth, round
cheeks, long arms, of stout make, excellent thighs, large expansive eyes,
excellent legs, and strong frame; this prince who is incapable of being
penetrated by weapons of any kind, and who looks like an elephant with
rent temples; this Dhrishtadyumna, truthful in speech, and with passions
under control, was born for the destruction of Drona. It is this
Dhrishtadyumna, I think, that will be able to bear Bhishma's arrows which
strike with the vehemence of the thunderbolt and look like snakes with
blazing mouths, which resemble the messengers of Yama in speed, and fall
like flames of fire (consuming everything they touch), and which were
borne before by Rama alone in battle. I do not, O king, see the man
except Dhrishtadyumna, who is able to withstand Bhishma of great vows.
This is just what I think. Endued with great lightness of hand and
conversant with all the modes of warfare, accoutred in coat of mail that
is incapable of being penetrated by weapons, this handsome hero,
resembling the leader of a herd of elephants, is according to my opinion,
fit to be our generalissimo.'

"Bhima then said, 'That son of Drupada, Sikhandin, who is born for the
destruction of Bhishma, as is said, 'O king, by the sages and Siddhas
assembled together, whose form on the field of battle, while displaying
celestial weapons, will be seen by men to resemble that of the
illustrious Rama himself, I see not, O king, the person who is able to
pierce with weapons that Sikhandin, when he is stationed for battle on
his car, accoutred in mail. Except the heroic Sikhandin, there is no
other warrior who is able to slay Bhishma in single combat. It is for
this, O king, that I think Sikhandin is fit to be our generalissimo.'

"Yudhishthira said, 'O sire, the strength and weakness, might and
feebleness, of everything in the universe, and the intentions of every
person here, are well-known to virtuous Kesava. Skilled or unskilled in
weapons, old or young, let him be the leader of my forces, who may be
indicated by Krishna of Dasarha's race. Even he is the root of our
success or defeat. In him are our lives, our kingdom, our prosperity and
adversity, our happiness and misery. Even he is the Ordainer and Creator.
In him is established the fruition of our desires. Let him, therefore, be
the leader of our host, who may be named by Krishna. Let that foremost of
speakers say, for the night approacheth. Having selected our leader,
worshipped our weapons with offerings of flowers and perfumes, we will,
at day-break, under Krishna's orders march to the field of battle!'

"Vaisampayana continued, 'Hearing these words of the intelligent king,
Yudhishthira the Just, the lotus-eyed Krishna said, eyeing Dhananjaya,
the white, O king, I fully approve of all those powerful warriors whom ye
have named for becoming the leaders of thy troops. All of them are
competent to withstand thy foes. Indeed, they can frighten Indra himself
in great battle, let alone the covetous and wicked-minded sons of
Dhritarashtra. O thou of mighty arms, for thy good I made great efforts
to prevent the battle by bringing about peace. By that we have been freed
from the debt we owed to virtue. Fault-finding persons will not be able
to reproach us for anything. Foolish Duryodhana, destitute of
understanding, regardeth himself as skilled in weapons, and though really
weak thinketh himself to be possessed of strength. Array thy troops soon,
for slaughter is the only means by which they can be made to yield to our
demands. Indeed, the sons of Dhritarashtra will never be able to keep
their ground when they will behold Dhananjaya with Yuyudhana as his
second, and Abhimanyu, and the five sons of Draupadi, and Virata, and
Drupada, and the other kings of fierce prowess,--all lords of
Akshauhinis. Our army is possessed of great strength, and is invincible
and incapable of being withstood. Without doubt, it will slay the
Dhartarashtra host. As regards our leader, I would name that chastiser of
foes, Dhrishtadyumna.'"



SECTION CLII

"Vaisampayana said, 'When Krishna had said this, all the monarchs there
were filled with joy. And the shout sent forth by those delighted kings
was tremendous. And the troops began to move about with great speed,
saying, 'Draw up, Draw up.' And the neighing of steeds and roars of
elephants and the clatter of car-wheels and the blare of conchs and the
sound of drums, heard everywhere, produced a tremendous din. And teeming
with cars and foot-soldiers and steeds and elephants, that invincible
host of the marching Pandavas moving hither and thither, donning their
coats of mail, and uttering their war-cries, looked like the impetuous
current of the Ganga when at its full, agitated with fierce eddies and
waves. And in the van of that host marched Bhimasena, and the two sons of
Madri encased in their coats of mail, and Subhadra's son and the five
sons of Draupadi and Dhrishtadyumna of Prishata's race. And the
Prabhadrakas and the Panchalas marched behind Bhimasena. And the din made
by the marching hosts, filled with joy, was like unto the roars of the
deep when the tide is highest on the day of the new moon. Indeed, the
tumult was such that it seemed to reach the very heavens. And capable of
breaking hostile ranks, those warriors cased in armour marched thus,
filled with joy. And Kunti's son, king Yudhishthira, amongst them
marched, taking with him the cars and other vehicles for transport, the
food-stores and fodder, the tents, carriages, and draught-cattle, the
cash-chests, the machines and weapons, the surgeons and physicians, the
invalids, and all the emaciated and weak soldiers, and all the attendants
and camp-followers. And truthful Draupadi, the princess of Panchala,
accompanied by the ladies of the household, and surrounded by servants
and maids, remained at Upaplavya. And causing their treasure and ladies
to be guarded by bodies of soldiers, some of whom were placed as
permanent lines of circumvallation and some ordered to move about at a
distance from this line, the Pandavas set out with their mighty host. And
having made presents of kine and gold to the Brahmanas, who walked around
them and uttered blessings, the sons of Pandu commenced the march on
their cars decked with jewels. And the princes of Kekaya, and
Dhrishtaketu, and the son of the king of the Kasis, and Srenimat, and
Vasudana, and the invincible Sikhandin, all hale and hearty, cased in
armour and armed with weapons and decked with ornaments, marched behind
Yudhishthira, keeping him in their centre. And in the rear, were Virata,
Yajnasena's son of the Somaka race (Dhrishtadyumna), Susarman,
Kuntibhoja, Dhrishtadyumna's sons, forty thousand cars, five times as
much cavalry, infantry ten times more numerous (than the last), and sixty
thousand elephants. And Anadhrishti, and Chekitana and Dhrishtaketu and
Satyaki all marched, surrounding Vasudeva and Dhananjaya. And reaching
the field of Kurukshetra with their forces in battle-array, those
smiters, the sons of Pandu, looked like roaring bulls. And entering the
field, those chastisers of foes blew their conchs. And Vasudeva and
Dhananjaya also blew their conchs. And hearing the blare of the conch
called Panchajanya, which resembled the roll of the thunder, all the
warriors (of the Pandava army) were filled with joy. And the leonine
roars of those warriors, endued with lightness of hand and speed of
motion, mingling with the blare of conchs and beat of Drums, made the
whole earth, the welkin, and the oceans resound therewith.'"



SECTION CLIII

"Vaisampayana said, 'King Yudhishthira then caused his troops to encamp
on a part of the field that was level, cool, and abounding with grass and
fuel. Avoiding cemeteries, temples and compounds consecrated to the
deities, asylums of sages, shrines, and other sacred plots. Kunti's
high-souled son, Yudhishthira, pitched his camp on a delightful, fertile,
open and sacred part of the plain. And rising up, again, after his
animals had been given sufficient rest, the king set out joyously
surrounded by hundreds and thousands of monarchs. And Kesava accompanied
by Partha began to move about, scattering numerous soldiers of
Dhritarashtra (kept as outposts). And Dhrishtadyumna of Prishata's race
and that mighty car-warrior of great energy, viz., Yuyudhana, otherwise
called Satyaki, measured the ground for the encampment. And arrived, O
Bharata, at the holy Hiranwati which flows through Kurukshetra, which was
filled with sacred water, and whose bed was divested of pointed pebbles
and mire, and which was regarded as an excellent tirtha, Kesava caused a
moat to be excavated there, and for its protection stationed a sufficient
number of troops with proper instructions. And the rules that were
observed in respect of the tents of the high-souled Pandavas, were
followed by Kesava in the matter of the tents he caused to be set up for
the kings (that came as their allies). And, O monarch, costly tents,
incapable of being attacked, apart from one another, were, by hundreds
and thousands, set up for those kings on the surface of the earth, that
looked like palatial residences and abounded with fuels and edibles and
drinks. And there were assembled hundreds upon hundreds of skilled
mechanics, in receipt of regular wages and surgeons and physicians,
well-versed in their own science, and furnished with every ingredient
they might need. And king Yudhishthira caused to be placed in every
pavilion large quantities, high as hills, of bow-strings and bows and
coats of mail and weapons, honey and clarified butter, pounded lac,
water, fodder of cattle, chaff and coals, heavy machines, long shafts,
lances, battleaxes, bow-staffs, breast-plates, scimitars and quivers. And
innumerable elephants cased in plates of steel with prickles thereon,
huge as hills, and capable of fighting with hundreds and thousands, were
seen there. And learning that the Pandavas had encamped on that field,
their allies, O Bharata, with their forces and animals, began to march
thither. And many kings who had practised Brahmacharya vows, drunk
(consecrated) Soma and had made large presents to Brahmanas at
sacrifices, came there for the success of the sons of Pandu.'"



SECTION CLIV

"Janamejaya said, 'Hearing that Yudhishthira had, with his troops marched
from the desire of battle and encamped on Kurukshetra, protected by
Vasudeva, and aided by Virata and Drupada with their sons, and surrounded
by the Kekayas, the Vrishnis, and other kings by hundreds, and watched
over by numerous mighty car-warriors, like the great Indra himself by the
Adityas, what measures were concerted by king Duryodhana? O high-souled
one, I desire to hear in detail all that happened in Kurujangala on that
frightful occasion. The son of Pandu, with Vasudeva and Virata and
Drupada and Dhrishtadyumna, the Panchala prince and that mighty
car-warrior Sikhandin and powerful Yudhamanyu, incapable of being
resisted by the very gods, might trouble the deities themselves in battle
with Indra at their head. I, therefore, desire to hear in detail, O thou
that art possessed of wealth of asceticism, all the acts of the Kurus and
the Pandavas as they had happened.'

"Vaisampayana said, 'When he of Dasarha's race had departed (from the
Kuru court), king Duryodhana, addressing Karna and Dussasana and Sakuni,
said these words, 'Kesava hath gone to the sons of Pritha, without having
been able to achieve his object. Filled with wrath as he is, he will
surely stimulate the Pandavas. A battle between myself and Pandavas is
much desired by Vasudeva. Bhimasena and Arjuna are ever of the same mind
with him. Yudhishthira, again, is very much under the influence of
Bhimasena. Before this, Yudhishthira with all his brothers was persecuted
by me. Virata and Drupada whom I had waged hostilities with, obedient to
Vasudeva, both of them have become the leaders of Yudhishthira's host.
The battle, therefore, that will take place, will be a fierce and
terrific one. Casting off all sloth, cause every preparation to be made
for the encounter. Let the kings (my allies) pitch their tents by
hundreds and thousands on Kurukshetra, all of which must be spacious,
incapable of being approached by enemies, near enough to places abounding
with water and fuel, in such positions that the communications thereto
for sending supplies may not be stopped at any time by the foe,--full of
weapons of diverse kinds, and decked with streamers and flags. Let the
road from our city to the camp be made level for their march. Let it be
proclaimed this very day, without loss of time, that our march will
commence tomorrow.' (Hearing these words of the king), they said, 'So be
it,'--and when the morrow came, those high-souled persons did everything
they had been commanded to do for the accommodation of the monarchs. And
all those monarchs (meanwhile), hearing the king's command, rose up from
their costly seats, with wrath having the foe for its objects. And they
began to slowly rub their mace-like arms, blazing with bracelets of gold,
and decked with the paste of sandal and other fragrant substances. And
they also commenced, with those lotus-like hands of theirs, to wear their
head-gears and lower and upper garments and diverse kinds of ornaments.
And many foremost of car-warriors began to superintend the furnishing of
their cars, and persons conversant with horse-lore began to harness their
steeds, while those versed in matters relating to elephants began to
equip those huge animals. And all those warriors began to wear diverse
kinds of beautiful armour made of gold, and arm themselves with diverse
weapons. And the foot-soldiers began to take up various kinds of arms and
case their bodies in various kinds of armour decorated with gold. And, O
Bharata. the city of Duryodhana then, filled as it was with rejoicing
millions, wore the bright aspect of a festive occasion. And, O king, the
Kuru capital at the prospect of battle looked like the ocean on the
appearance of the moon, with the vast crowds of humanity representing its
waters with their eddies; the cars, elephants, and horses representing
its fishes; the tumult of conchs and drums, its roar; the
treasure-chests, its jewels and gems; the diverse kinds of ornaments and
armour its waves; the bright weapons its white foam; the rows of houses
the mountains on its beach; and the roads and shops, like lakes!'"



SECTION CLV

"Vaisampayana said, 'Recollecting the words spoken by Vasudeva,
Yudhishthira once more addressed that scion of Vrishni's race, saying,
'How, O Kesava, could wicked Duryodhana say it? O thou of unfading glory,
what should we do in view of the occasion that hath come? By acting in
what way may we keep on the track of our duty? Thou, O Vasudeva, art
acquainted with the views of Duryodhana, Karna, and Sakuni, the son of
Suvala. Thou knowest also what views are entertained by myself and my
brothers. Thou hast heard the words uttered by both Vidura and Bhishma. O
thou of great wisdom, thou hast also heard in their entirety the words of
wisdom spoken by Kunti. Overlooking all these, tell us, O thou of mighty
arms, after reflection, and without hesitation, what is for our good.'

"Hearing these words of king Yudhishthira the Just, that were fraught
with virtue and profit. Krishna replied, in a voice deep as that of the
clouds or cymbals, saying, 'Responding to his advantage and consistent
with both virtue and profit, those words that were uttered by me in the
Kuru court found no response in the Kuru prince Duryodhana with whom
deceit supplieth the place of wisdom. That wretch of wicked understanding
listeneth not in the least to the counsels of Bhishma or Vidura or mine.
He transgresseth everybody. He wisheth not to earn virtue, nor doth he
wish for fame. That wicked-souled wight, relying upon Karna, regardeth
everything as already won. Indeed, Suyodhana of wicked heart and sinful
in his resolves, even ordered my incarceration but he did not, however,
obtain the fruition of that wish. Neither Bhishma nor Drona said anything
on that subject. Indeed, all of them follow Duryodhana, except Vidura, O
thou of unfading glory, Sakuni, the son of Suvala, and Karna, and
Dussasana, all equally foolish, gave foolish and vindictive Duryodhana
much improper advice regarding thee. Indeed, what use is there in my
repeating to thee all that the Kuru prince hath said? In brief, that
wicked-souled wight beareth no good will towards thee. Not even in all
these kings together, that form thy army, is that measure of sinfulness
and wickedness which resideth in Duryodhana alone. As regards ourselves,
we do not desire to make peace with the Kauravas by abandoning our
property. War, therefore, is that which should now take place.'

"Vaisampayana continued, 'Hearing these words uttered by Vasudeva, all
the kings (there present), O Bharata, without saying anything, looked at
Yudhishthira's face. And Yudhishthira, understanding the intention of
those monarchs, said, with Bhima and Arjuna and the twins, 'Draw up the
troops in battle array.' And the word of command having been passed, a
great uproar rose amongst the Pandava army and all the soldiers were
filled with joy. King Yudhishthira the Just, however, beholding the
(impending) slaughter of those that deserved not to be slain, began to
sigh deeply, and addressing Bhimasena and Vijaya, said, 'That for the
sake of which I accepted an exile into the woods and for which I suffered
so much misery, that great calamity overtaketh us of a set purpose. That
for which we strove so much leaveth us as if on account of our very
striving. On the other hand, a great distress overtaketh us, although we
did nothing to invite it. How shall we fight with those reverend
superiors (of ours) whom we on no account can slay? What kind of victory
shall we achieve by slaying our preceptors of venerable age?'

"Hearing these words of king Yudhishthira the Just, Savyasachin repeated
to his elder brother all those words that Vasudeva had said. And
addressing Yudhishthira, Arjuna continued, 'Thou hast, O king, certainly
understood all the words spoken by Kunti and Vidura, that were repeated
to thee by Devaki's son. I know it for certain that neither Vidura nor
Kunti would say anything that is sinful. Besides this, O son of Kunti, we
cannot withdraw without engaging in battle.'

"Hearing this speech of Savyasachin, Vasudeva also said unto Partha, 'It
is even so (as thou hast said). The sons of Pandu then, O great king,
made up their minds for war, and passed that night with their soldiers in
great happiness.'"



SECTION CLVI

"Vaisampayana said, 'After that night had passed away, king Duryodhana, O
Bharata, distributed (in proper order) his eleven Akshauhinis of troops.
And arranging his men, elephants, cars, and steeds, into three classes,
viz., superior, middling, and inferior, the king distributed them amongst
his divisions (by placing them in the van, centre, and rear of the
ranks). And furnished with timber and planks for repairing the damages
their cars might sustain in the press of battle, with large quivers borne
on cars, with tiger-skins and other stiff leather for enveloping the
sides of cars, with barbed javelins to be hurled by the hand, with
quivers borne on the backs of steeds and elephants, with long-handled
spears of iron and missiles, with quivers borne on the backs of
foot-soldiers with heavy clubs of woods, with flagstaffs and banners,
with long heavy shafts shot from bows, with diverse kinds of nooses and
lassoes, with armour of various kinds, with short-pointed clubs of wood,
with oil, treacle, and sand, with earthen pots filled with poisonous
snakes, with pulverised lac and other inflammable matter, with short
spears furnished with tinkling bells, with diverse weapons of iron, and
machines, for hurling hot treacle, water, and stones, with whistling
clubs of hard wood, with wax and heavy mallets, with clubs of wood having
iron spikes, with plough-poles and poisoned darts, with long syringes for
pouring warm treacle and planks of cane, with battle-axes and forked
lances with spiked gauntlets, with axes and pointed iron-spikes, with
cars having their sides covered with skins of tigers, and leopards, with
sharp-edged circular planks of wood, with horns, with javelins and
various other weapons of attack, with axes of the kuthara species, and
spades, with cloths steeped in oil, and with clarified butter, the
divisions of Duryodhana, glittering with robes embroidered with gold and
decked with various kinds of jewels and gems and consisting of warriors
endued with handsome persons, blazed forth like fire. And cased in coats
of mail and well-skilled in weapons, accomplished in horse-lore, brave
persons of good birth were employed as car-drivers. And all the cars were
furnished with various drugs, and with horses having rows of bells and
pearls on their heads, and with banners and flagstaffs, and with
ornaments gracing their steeples and turrets and with shields, swords,
and lances, and javelins and spiked maces. And unto each of those cars
were yoked four steeds of the best breed. And upon each of them were kept
a hundred bows. And each car had one driver in charge of the couple of
steeds in front, and two drivers in charge of the couple of steeds
attached to the wheels on the two sides. And both of the last-mentioned
drivers were skilled car-warriors, while the car-warrior himself was also
skilled in driving steeds. And thousands of cars thus furnished and
decked with gold, and protected like fortified town and incapable of
being conquered by foes, were stationed on all sides. And the elephants
also were furnished with rows of bells and pearls and decked with diverse
ornaments. And on the back of each of those animals, mounted seven
warriors. And in consequence of such accoutrements those animals looked
like hills graced with jewels. And amongst the seven, two were armed with
hooks, two were excellent bowmen, two were first-rate swords-men, and
one, O king, was armed with a lance and trident. And, O king, the army of
the illustrious Kuru king, teemed with innumerable infuriate elephants,
bearing on their backs loads of weapons and quivers filled with arrows.
And there were also thousands of steeds ridden by brave soldiers
accoutred in mail, decked in ornaments, and furnished with flags. And
numbering in hundreds and thousands, all those steeds were free from the
habit of scratching the ground with their forehoofs. And they were all
well-trained, and decked with ornaments of gold, and exceedingly obedient
to their riders. And of foot-soldiers, there were hundreds of thousands
of diverse mien, accoutred in armours of diverse kinds and armed also
with weapons of diverse species, and decked with golden ornaments. And
unto each car, were assigned ten elephants, and unto each elephant ten
horses, and unto each horse ten foot-soldiers, as protectors. Again, a
large body of troops was kept as a reserve for rallying the ranks that
would be broken. And this reserve consisted of cars, unto each of which
were attached fifty elephants; and unto each elephant were attached a
hundred horses; and unto each horse were attached seven foot-soldiers.
Five hundred cars, as many elephants (fifteen hundred horses, and two
thousand five hundred foot-soldiers) constitute a Sena. Ten Senas
constitute a Pritana; and ten Pritanas, a Vahini. In common parlance,
however, the words Sena, Vahini, Pritana, Dhwajini, Chamu, Akshauhini,
and Varuthini are used in the same sense.

'It was thus that the intelligent Kaurava arrayed his force. Between the
two sides, the total number was eighteen Akshauhinis. Of this, the
Pandava force consisted of seven Akshauhinis, while the Kaurava force
consisted of ten Akshauhinis and one more. Five times fifty men
constitute a Patti. Three Pattis make a Senamukha or Gulma. Three Gulmas
make a Gana. In Duryodhana's army, there were thousands and hundred of
such Ganas consisting of warriors capable of smiting (the foe) and
longing for battle. And the mighty-armed king Duryodhana, selecting from
among them brave and intelligent warriors, made them the leaders of his
troops. And placing an Akshauhini of troops under each of those best of
men, viz., Kripa, Drona, Salya, Jayadratha, the king of the Sindhus,
Sudakshina the ruler of the Kamvojas, Kritavarman, Drona's son
(Aswatthaman), Karna, Bhurisravas, Sakuni, the son of Suvala, and the
mighty Vahlika, the king used to bring them daily before him and at all
hours, and speak to them. And he repeatedly offered them worship before
his very eyes. And thus appointed, all warriors, with all their
followers, became desirous of doing what was most agreeable to the king.'"



SECTION CLVII

"Vaisampayana said, Dhritarashtra's son, accompanied by all the kings,
then addressed Bhishma, son of Santanu, and with joined hands said these
words, 'Without a commander, even a mighty army is routed in battle like
a swarm of ants. The intelligence of two persons can never agree.
Different commanders, again, are jealous of one another as regards their
prowess. O thou of great wisdom, it is heard (by us) that (once on a
time) the Brahmanas, raising a standard of Kusa grass, encountered in
battle the Kshatriyas of the Haihaya clan endued with immeasurable
energy. O grandsire, the Vaisyas and the Sudras followed the Brahmanas,
so that all the three orders were on one side, while those bulls among
the Kshatriyas were alone on the other. In the battles, however, that
ensued, the three orders repeatedly broke, while the Kshatriyas, though
alone, vanquished large army that was opposed to them. Then those best of
Brahmanas enquired of the Kshatriyas themselves (as to the cause of
this). O grandsire, those that were virtuous among the Kshatriyas
returned the true answer to the enquirers, saying, 'In battle we obey the
orders of one person endued with great intelligence, while ye are
disunited from one another and act according to your individual
understanding.' The Brahmanas then appointed one amongst themselves as
their commander, who was brave and conversant with the ways of policy.
And they then succeeded in vanquishing the Kshatriyas. Thus people always
conquer their foes in battle who appoint a skilled, brave, and sinless
commander, observing the good of the forces under him. As regards thee,
thou art equal to Usanas himself, and always seekest my good. Incapable
of being slain, thou art, again devoted to virtue. Be thou, therefore,
our commander. Like the sun among all luminaries, like the moon unto all
delicious herbs, like Kuvera among the Yakshas, like Vasava among the
gods, like Meru among mountains, Suparna among the birds, Kumara among
the gods, Havyavaha among Vasus, thou art amongst ourselves. Like the
gods protected by Sakra, ourselves, protected by thee, will assuredly
become invincible by the very gods. Like Agni's son (Kumara) at the head
of the gods, march thou at our head, and let us follow thee like calves
following the lead of a mighty bull.'

"Bhishma said, 'O mighty-armed one, it is even so, 'O Bharata, as thou
sayest. But the Pandavas are as dear to me as ye yourselves. Therefore, O
king, I should certainly seek their good as well, although I shall
certainly fight for thee, having given thee a pledge (before) to that
effect. I do not see the warrior on earth that is equal to me, except
that tiger among men, Dhananjaya, the son of Kunti. Endued with great
intelligence, he is conversant with innumerable celestial weapons. That
son of Pandu, however, will never fight with me openly. With the power of
my weapons, I can, in a trice, destroy this universe consisting of gods,
Asuras, Rakshasas, and human beings. The sons of Pandu, however, O king,
are incapable of being exterminated by me. I shall, therefore, slay every
day ten thousand warriors. If, indeed, they do not slay me in battle
first, I will continue to slaughter their forces thus. There is another
understanding on which I may willingly become the commander of thy
forces. It behoveth thee to listen to that. O lord of earth, either Karna
should fight first, or I will fight first. The Suta's son always boasts
of his prowess in battle, comparing it with mine.'

"Karna said, 'As long as Ganga's son liveth, O king, I shall never fight.
After Bhishma is slain, I shall fight with the wielder of Gandiva.'

"Vaisampayana continued, 'After this, Dhritarashtra's son duly made
Bhishma the commander of his force, distributing large presents. And
after, his installation in the command, he blazed forth with beauty. And
at the king's behest, musicians cheerfully played upon drums and blew
conchs by hundreds and thousands. And numerous leonine roars were sent
forth and all the animals in the camp uttered their cries together. And
although the sky was cloudless, a bloody shower fell and made the ground
miry. And fierce whirl-winds, and earthquakes, and roars of elephants,
occurring, depressed the hearts of all the warriors. Incorporeal voices
and flashes of meteoric falls were heard and seen in the welkin. And
jackals, howling fiercely, foreboded great calamity. And, O monarch,
these and a hundred other kinds of fierce portents made their appearance
when the king installed Ganga's son in the command of his troops. And
after making Bhishma--that grinder of hostile hosts--his general, and
having also caused by abundant gifts of kine and gold to the Brahmanas to
pronounce benedictions on him, and glorified by those benedictions, and
surrounded by his troops, and with Ganga's son in the van, and
accompanied by his brothers, Duryodhana marched to Kurukshetra with his
large host. And the Kuru king, going over the plain with Karna in his
company, caused his camp to be measured out on a level part, O monarch,
of that plain. And the camp, pitched on a delightful and fertile spot
abounding with grass and fuel, shone like Hastinapura itself.'"



SECTION CLVIII

"Janamejaya said, 'When Yudhishthira heard that Bhishma, the high-souled
son of Ganga, the foremost of all wielders of weapons, the grandsire of
the Bharatas, the head of all the kings, the rival of Vrihaspati in
intellect, resembling the ocean in gravity, the mountains of Himavat in
calmness, the Creator himself in nobleness, and the sun in energy, and
capable of slaying hostile hosts like great Indra himself by showering
his arrows, was installed, till his removal by death, in the command of
the Kuru army on the eve of the great sacrifice of battle, terrific in
its mien and capable of making one's hairs stand on their ends, what did
that mighty-armed son of Pandu, that foremost of wielders of weapons,
say? What also did Bhima and Arjuna say? And what too did Krishna say?'

"Vaisampayana said, 'When news was received of this, Yudhishthira endued
with great intelligence and well-acquainted with what should be done in
view of dangers and calamities summoned all his brothers and also the
eternal Vasudeva (to his presence). And that foremost of speakers then
said in a mild voice, 'Make your rounds among the soldiers, and remain
carefully, casing yourselves in mail. Our first encounter will be with
our grandsire. Look ye for (seven) leaders for the seven Akshauhinis of
my troops.'

"Krishna said, 'Those words of grave import, which, O bull of the Bharata
race, it behoveth thee to utter on an occasion like this, have, indeed,
been uttered by thee. Even this, O mighty armed one, is what I also like.
Let therefore, that be done which should be done next. Let, indeed, seven
leaders be selected for thy army.'

"Vaisampayana continued, 'Summoning then those warriors eager for battle,
viz., Drupada and Virata, and that bull of Sini's race, and
Dhrishtadyumna the prince of Panchala, and king Dhrishtaketu, and prince
Shikhandi of Panchala, and Sahadeva, the ruler of the Magadhas,
Yudhishthira duly appointed them in the command of his seven divisions.
And above them all was placed in command of all the troops that
Dhrishtadyumna who had sprung from the blazing (sacrificial) fire for the
destruction of Drona. And Dhananjaya, of curly hair, was made the leader
of all those high-souled leaders. And handsome Janardana endued with
great intelligence, he who was the younger brother of Sankarshana, was
chosen as the guide of Arjuna and the driver of his steeds.'

"And beholding that a very destructive battle was about to take place,
there came, O king, into the Pandava encampment, Halayudha, accompanied
by Akrura, and Gada and Samva, and Uddhava, and Rukmini's son
(Pradyumna), and Ahuka's sons, and Charudeshna, and others. And
surrounded and guarded by those foremost warriors of the Vrishni race,
resembling a herd of mighty tigers, like Vasava in the midst of the
Maruts, the mighty-armed and handsome Rama, attired in garments of blue
silk and resembling the peak of the Kailasa mountain, and endued with the
sportive gait of the lion and possessed of eyes having their ends
reddened with drink, came there (at such a time). And beholding him, king
Yudhishthira the Just, and Kesava of great effulgence, and Pritha's son
Vrikodara of terrible deeds, and (Arjuna) the wielder of Gandiva, and all
the other kings that were, rose from their seats. And they all offered
worship unto Halayudha as he came to that place. And the Pandava king
touched Rama's hands with his own. And that chastiser of foes, Halayudha,
in return, accosting them all with Vasudeva at their head, and saluting
(respectfully) both Virata and Drupada who were senior in years, sat down
on the same seat with Yudhishthira. And after all the kings had taken
their seats, Rohini's son, casting his eyes on Vasudeva, began to speak.
And he said, 'This fierce and terrible slaughter is inevitable. It is,
without doubt, a decree of fate, and I think that it cannot be averted.
Let me hope, however, to behold all of you, with your friends, come
safely out of this strife, with sound bodies and perfectly hale. Without
doubt, all the Kshatriyas of the world that are assembled together have
their hour come. A fierce melee covering with a mire of flesh and blood
is sure to take place. I said unto Vasudeva repeatedly in private, 'O
slayer of Madhu, unto those that bear equal relationship to us, observe
thou an equal behaviour. As are the Pandavas to us, even so is king
Duryodhana. Therefore, give him also the same aid. Indeed, he repeatedly
soliciteth it. For thy sake, however, the slayer of Madhu regarded not my
words. Looking at Dhananjaya, he hath with his whole heart, been devoted
to your cause. Even this is what I certainly think, viz., that the
victory of the Pandavas is sure, for Vasudeva's wish, O Bharata, is even
so. As regards myself, I dare not cast my eyes on the world without
Krishna (on my side). It is for this that I follow whatever Krishna
seeketh to achieve. Both of these heroes, well-skilled in encounter with
the mace, are my disciples. My affection, therefore, for Bhima is equal
to that for king Duryodhana. For these reasons, I shall now repair to the
tirtha of the Saraswati for ablutions, for I shall not be able to behold
with indifference the destruction of the Kauravas.

"Having said this, the mighty-armed Rama, obtaining the leave of the
Pandavas, and making the slayer of Madhu desist (from following him
farther), set out on his journey for the sacred waters.'"



SECTION CLIX

"Vaisampayana said, 'About this time, there came into the Pandava camp
Bhishmaka's son, foremost among all persons of truthful resolution, and
known widely by the name of Rukmi. The high-souled Bhishmaka, who was
otherwise called king Hiranyaroman, was the friend of Indra. And he was
most illustrious among the descendants of Bhoja and was the ruler of the
whole southern country. And Rukmi was a disciple of that lion among the
Kimpurushas who was known by the name of Drona, having his abode on the
mountains of Gandhamadana. And he had learnt from his preceptor the whole
science of weapons with its four divisions. And that mighty-armed warrior
had obtained also the bow named Vijaya of celestial workmanship,
belonging to the great Indra, and which was equal to Gandiva in energy
and to also Sarnga (held by Krishna). There were three celestial bows
owned by the denizens of heaven, viz., Gandiva owned by Varuna, the bow
called Vijaya owned by Indra, and that other celestial bow of great
energy said to have been owned by Vishnu. This last (Sarnga), capable of
striking fear into the hearts of hostile warriors, was held by Krishna.
The bow called Gandiva was obtained by Indra's son (Arjuna) from Agni on
the occasion of the burning of Khandava, while the bow called Vijaya was
obtained from Drona by Rukmi of great energy. Baffling the nooses of Mura
and slaying by his might that Asura, and vanquishing Naraka, the son of
the Earth, Hrishikesa, while recovering the begemmed ear-rings (of
Aditi), with sixteen thousand girls and various kinds of jewels and gems,
obtained that excellent bow called Sarnga. And Rukmi having obtained the
bow called Vijaya whose twang resembled the roar of the clouds came to
the Pandavas, as if inspiring the whole universe with dread. Formerly,
proud of the might of his own arms, the heroic Rukmi could not tolerate
the ravishment of his sister Rukmini by wise Vasudeva. He had set out in
pursuit, having sworn that he would not return without having slain
Janardana. And accompanied by a large army consisting of four kinds of
forces that occupied (as it marched) a very large portion of the earth,
accoutred in handsome coats of mail and armed with diverse weapons and
resembling the swollen current of the Ganga, that foremost of all
wielders of weapons set out in pursuit of Vasudeva of Vrishni's race. And
having come up to him of Vrishni's race who was lord and master of
everything obtainable by ascetic austerities, Rukmi, O king, was
vanquished and covered with shame. And for this he returned not to (his
city) Kundina. And on the spot where that slayer of hostile heroes was
vanquished by Krishna, he built an excellent city named Bhojakata. And, O
king, that city filled with large forces and teeming with elephants,
steeds., is widely known on the earth by that name. Endued with great
energy, that hero, cased in mail and armed with bows, fences, swords and
quivers, quickly entered the Pandava camp, surrounded by an Akshauhini of
troops. And Rukmi entered that vast army, under a standard effulgent as
the sun, and made himself known to the Pandavas, from desire of doing
what was agreeable to Vasudeva. King Yudhishthira, advancing a few steps,
offered him worship. And duly worshipped and eulogised by the Pandavas,
Rukmi saluted them in return and rested for a while with his troops. And
addressing Dhananjaya, the son of Kunti in the midst of the heroes there
assembled, he said, 'If, O son of Pandu, thou art afraid, I am here to
render thee assistance in the battle. The assistance I will give thee
will be unbearable by thy foes. There is no man in this world who is
equal to me in prowess. I will slay those foes of thine whom thou, O son
of Pandu, wilt assign to me. I will slay one of those heroes, viz., Drona
and Kripa, and Bhishma, and Karna. Or, let all these kings of the earth
stand aside. Slaying in battle thy foes myself, I will give thee Earth.'
And he said this in the presence of king Yudhishthira the Just and of
Kesava and in the hearing of the (assembled) monarchs and all others (in
the camp). Then casting his eyes on Vasudeva and Pandu's son king
Yudhishthira the Just, Dhananjaya the intelligent son of Kunti smilingly
but in a friendly voice said these words, 'Born in the race of Kuru,
being especially the son of Pandu, naming Drona as my preceptor, having
Vasudeva for my ally, and bearing, besides the bow called Gandiva, how
can I say that I am afraid? O hero, when on the occasion of the tale 'of
cattle, I fought with the mighty Gandharvas, who was there to assist me?
In that terrific encounter also with the Gods and Danavas banded together
in great numbers at Khandava, who was my ally when I fought? When, again,
I fought with the Nivatakavachas and with those other Danavas called
Kalakeyas, who was my ally? When, again, at Virata's city I fought with
the numberless Kurus, who was my ally in that battle? Having paid my
respects, for battle's sake, to Rudra, Sakra, Vaisravana, Yama, Varuna,
Pavaka, Kripa, Drona, and Madhava, and wielding that tough celestial bow
of great energy called Gandiva, and accoutred with inexhaustible arrows
and armed with celestial weapons, how can a person like me, O tiger among
men, say, even unto Indra armed with the thunderbolt, such words as I am
afraid!--words that rob one of all his fame? O thou of mighty arms, I am
not afraid, nor have I any need of thy assistance. Go therefore, or stay,
as it pleaseth or suiteth thee.' Hearing these words of Arjuna, Rukmi
taking away with him his army vast as the sea, repaired then, O bull of
Bharata's race, to Duryodhana. And king Rukmi, repairing thither, said
the same words unto Duryodhana. But that king proud of his bravery,
rejected him in the same way.

'Thus, O king, two persons withdrew from the battle, viz., Rohini's son
(Rama) of Vrishni's race and king Rukmi. And after Rama had set out on
his pilgrimage to the tirthas, and Bhishmaka's son Rukmi had departed
thus, the sons of Pandu once more sat down for consulting with one
another. And that conclave presided over by king Yudhishthira the Just,
abounding with numerous monarchs, blazed forth like the firmament
bespangled with lesser luminaries with the moon in their midst.'"



SECTION CLX

"Janamejaya said, 'After the soldiers had been arrayed thus in order of
battle (on the field of Kurukshetra), what, O bull among Brahmanas, did
the Kauravas then do, urged as they were by destiny itself?'

"Vaisampayana said, 'After the soldiers, O bull of the Bharata race, had
been arrayed thus in order of battle, Dhritarashtra, O, king, said these
words to Sanjaya.'

"Dhritarashtra said, 'Come, O Sanjaya, tell me with the fullest details
all that hath happened in the encampment of the Kuru and the Pandava
troops. I regard destiny to be superior, and exertion useless, for
although I understand the evil consequences of war that will lead only to
ruin, still I am unable to restrain my son who rejoices in gambling and
considers deceit to be wisdom. Understanding everything, I am not yet
able to secure my own welfare. O Suta, my understanding is capable of
seeing the defects (of measures), but when I approach Duryodhana, that
understanding of mine turneth away (from that right path). When such is
the case, O Sanjaya, that will be which must be. Indeed, the sacrifice of
one's corporeal body in battle is the laudable duty of every Kshatriya.'

"Sanjaya said, 'This question, O great king, that thou hast put, is
indeed, worthy of thee. It behoveth thee not, however, to impute entire
fault to Duryodhana only. Listen to me, O king, as I speak of this
exhaustively. That man who cometh by evil in consequence of his own
misconduct, should never impute the fault to either time or the gods. O
great king, he amongst men who perpetrateth every wicked act, deserveth
to be slain in consequence of his perpetrating those acts. Afflicted with
injuries in consequence of the match at dice, the sons of Pandu, however,
with all their counsellors quietly bore all those injuries, looking up, O
best of men, to thy face alone. Hear from me fully, O king, of the
slaughter that is about to take place in battle, of steeds and elephants
and kings endued with immeasurable energy. Hearing patiently, O thou that
art endued with great wisdom, of the destruction of the world in the
fierce battle that has been brought about, come to this conclusion and no
other, viz., that man is never the agent of his acts right or wrong.
Indeed, like a wooden machine, man is not an agent (in all he does). In
this respect, three opinions are entertained; some say that everything is
ordained by God; some say that our acts are the result of free-will; and
others say that our acts are the result of those of our past lives.
Listen then, therefore, with patience, to the evil that hath come upon
us.'"



SECTION CLXI

(Uluka Dutagamana Parva)

"Sanjaya said, 'After the high-souled Pandavas, O king, had encamped by
the side of the Hiranwati, the Kauravas also fixed their camps. And king
Duryodhana having strongly posted his troops and paid homage to all the
kings (on his side) and planted outposts and bodies of soldiers for the
protection of warriors, summoned those rulers of men, viz., Karna and
Dussasana and Sakuni, the son of Suvala, and began O Bharata, to consult
with them. And king Duryodhana, O Bharata, having (first) consulted with
Karna, and (next), O monarch, with Karna and his (own) brother Dussasana,
and Suvala's son all together, then summoned, O bull among men, Uluka and
bringing him into his presence in private, told him, O king, these words,
'O Uluka, O son of an adept at dice, repair thou unto the Pandavas and
the Somakas. And repairing thither, repeat these my words (unto
Yudhishthira) in the hearing of Vasudeva. That terrible battle between
the Kurus and the Pandavas which had been expected from a long time back
has, at last come. Those boastful words which Sanjaya brought to me, in
the midst of the Kurus and which thou hadst, with Vasudeva and thy
younger brothers, uttered in deep roar,--the time, O son of Kunti, hath
at last come for making them good. Do ye achieve, therefore, all which ye
have pledged yourselves to achieve. Unto the eldest son of Kunti thou
must say, as my words, the following, 'Virtuous as thou art, how canst
then, with all thy brothers, with the Somakas, and the Kekayas, set thy
heart upon unrighteousness? How canst thou wish the destruction of the
universe, when, as I think thou shouldst be the dispeller of the fears of
all creatures. O bull of Bharata's race, this sloka sung of old by
Prahlada when his kingdom had been wrested from him by the gods, hath
been heard by us,--Ye gods, that person whose standard of righteousness
is always up, but whose sins are always concealed is said to adopt the
behaviour of the cat (in the story).' I will here repeat to thee, O king,
this excellent story recited by Narada to my father. A wicked cat, O
king, once on a time took up his abode on the banks of the Ganges,
abandoning all work and with his hands upraised (after the manner of a
devotee). Pretending to have purified his heart, he said unto all
creatures these words, for inspiring confidence in them, viz.,--I am now
practising virtue. After a long time, all oviparous creatures reposed
trust in him, and coming unto him all together, O monarch, they all
applauded that cat. And worshipped by all feathery creatures, that
devourer of feathery creatures, regarded his purpose already
accomplished, as also the purpose of his austerities. And after some more
time, the mice went to that place. And these also all beheld him to be a
virtuous person engaged in the observance of vows, and proudly exerting
himself in a grand act. And having arrived at that settled conviction,
they entertained the following wish, O king,--'Many foes we have. Let
this one, therefore, become our maternal uncle, and let him always
protect all the old and young ones of our race. And going at last to the
cat, all of them said, 'Through thy grace we desire to roam in happiness.
Thou art our gracious shelter, thou art our great friend. For this, all
of us place ourselves under thy protection. Thou art always devoted to
virtue, thou art always engaged in the acquisition of virtue. O thou of
great wisdom, protect us, therefore, like the wielder of the thunderbolt
protecting the celestials.' Thus addressed, O king, by all the mice, the
cat answered them, saying, 'I do not see the consistency of these two,
viz., my ascetic pursuits and this protection (that I am called upon to
grant). I cannot avoid, however, doing good to you agreeably to your
request. You all, at the same time, should always obey my words. Staying
as I am in the observance of a severe vow, I am weakened by my ascetic
practices. I do not, therefore, see the means of my moving from place to
place. Ye all should, therefore, bear me hence every day to the
river-side.' Saying, 'So be it,' the mice then, O bull of Bharata's race,
made over all their old and young ones to that cat. Then that sinful
creature of wicked soul, feeding on mice, gradually became fat and of
good complexion and strong in his limbs. And thus while the mice began to
be reduced in number, the cat began to grow in vigour and strength. Then
all the mice, coming together, said unto one another, 'Our uncle is daily
growing stout, while we are being daily reduced (in number)!' Then a
certain mouse endued with wisdom, named Dindika, said, O king these words
unto the large swarm of mice gathered there, 'Go all of ye to the
river-side together. I will follow ye, accompanying our uncle.'
'Excellent, Excellent,' they said, and applauded that one of their
number. And they all did just as those words of grave import spoken by
Dindika seemed to indicate. The cat, however, not knowing all this, ate
up Dindika that day. All the mice then, without losing much time, began
to take counsel of one another. Then a very old mouse, named Kilika, said
these just words, O king, in the presence of all his kinsfolk, 'Our uncle
is not really desirous of earning virtue. He hath, like a hypocrite,
become our friend when in reality he is our enemy. Indeed, the excreta of
a creature that liveth only upon fruits and roots never containeth hair
of fur. Then again, while his limbs are growing, our number is decaying.
Besides, Dindika cannot be seen for these eight days.' Hearing these
words, the mice ran away in all directions. And that cat also of wicked
soul returned to whence he came. O thou of wicked soul, thou too art a
practiser of such feline behaviour. Thou behavest towards thy kinsmen
after the manner of the cat (in the story) towards the mice. Thy speech
is of one kind, and thy conduct is of another. Thy (devotion to)
scripture and thy peacefulness of behaviour are only for display before
men. Giving up this hypocrisy, O king, adopt the practices of a Kshatriya
and do all that one should do as such. Art thou not virtuous, O bull
among men? Acquiring the earth by means of the prowess of thy arms, make
gifts, O best of the Bharatas, unto the Brahmanas and to the means of thy
deceased ancestors as one should. Seeking the good of that mother of
thine who hath been afflicted with distress for a series of years, dry up
her tears, and confer honours on her by vanquishing (thy foes) in battle.
Thou hadst with great abjectness, solicited only five villages. Even that
was rejected by us, for how could we bring about a battle, how could we
succeed in angering the Pandavas, was all that we sought. Remembering
that it was for thee that the wicked Vidura was driven (by us) and that
we had tried to burn you all in the house of lac, be a man now; at the
time of Krishna's setting out (from Upaplavya) for the Kuru court, thou
hadst through him communicated this message (to us), viz.,--Hear, O king,
I am prepared for either war or peace! Know, O monarch, that the hour
hath come for battle. O Yudhishthira, I have made all these preparations
in view of that. What doth a Kshatriya regard as a more estimable
accession (of good fortune) than battle? Born thou hast beer in the
Kshatriya order. Known also thou art in the world. Having obtained
weapons again from Drona and Kripa, why, O bull of the Bharata race, dost
thou rely on Vasudeva who belongeth to the same order of life as thyself
and who is, not superior to thee in might.'

'Thou must also say unto Vasudeva in the presence of the Pandavas these
words,--For thy own sake, as also for the sake of the Pandavas, withstand
me in battle to the best of thy power! Assuming once more that form which
thou hadst assumed before in the Kuru court, rush thou with Arjuna
against me (on the field)! A conjuror's tricks or illusions may
(sometimes) inspire fright. But as regards the person that stands armed
for fight, such deceptions (instead of inspiring fight) only provoke
anger! We also are competent, by our powers of illusion, to ascend to
heaven or the firmament, or penetrate into the nether region, or the city
of Indra! We also can display various forms in our own body! The great
Ordainer bringeth all creatures to subjection by a flat of His will (and
never by such conjuror's tricks)! Thou always sayest, O thou of Vrishni's
race, these words, viz.,--Causing the sons of Dhritarashtra to be slain
in battle, I will confer undisputed sovereignty on the sons of
Pritha!--These words of thine were brought to me by Sanjaya. Thou hadst
also said, 'Know, ye Kauravas that it is with Arjuna, having me for his
second, ye have provoked hostilities!' Truthfully adhering to that
pledge, put forth thy energy for the Pandavas and fight now in battle to
the best of thy power! Show us that thou canst be a man! He is said to be
truly alive, who, having ascertained (the wight of his) foes inspireth
grief in them by resorting to true manliness! Without any reason, O
Krishna, great hath been thy fame spread in the world! It will, however,
presently be known that there are many persons, in the world that are
really eunuchs though possessed of the signs of manhood. A slave of
Kansa, especially as thou art, a monarch like me should not cover himself
in mail against thee!

'Say (next) repeatedly, from me, O Uluka, unto that stupid, ignorant,
gluttonous Bhimasena, who is even like a bull though divested of horns,
these words, viz.,--O son of Pritha, a cook thou hadst become, known by
the name of Vallabha, in the city of Virata! All this is evidence of thy
manliness! Let not the vow thou hadst made before in the midst of the
Kuru court be falsified! Let Dussasana's blood be drunk if thou art able!
O son of Kunti, thou often sayest,--Speedily shall I slay Dhritarashtra's
sons in battle!--The time for accomplishing it hath now come! O Bharata,
thou deservest to be rewarded in cookery! The difference, however, is
very great between dressing food and fighting! Fight now, be a man!
Indeed, thou shalt have to lie down, deprived of life, on the earth,
embracing thy mace, O Bharata! The boast in which thou hadst indulged in
the midst of thy assembly is all vain, O Vrikodara!

'Say, O Uluka, unto Nakula, from me, these words, viz.,--Fight now, O
Bharata, patiently! We desire, O Bharata, to behold thy manliness, thy
reverence for Yudhishthira, and thy hatred of myself! Recall to mind the
sufferings in their entirety that Krishna had suffered!

'Next, thou must say these words of mine unto Sahadeva in the presence of
the (assembled) monarchs,--Fight in battle now, to the best of thy power!
Remember all your woes!

'Say next, from me, unto both Virata and Drupada, these words,
viz.,--Since the beginning of the creation, slaves, endued even with
great accomplishments, have never been able to fully understand their
masters. Nor have affluent kings been always able to understand their
slaves! This king deserveth no praise,--possibly, under such a belief, ye
have come against me! United together, fight ye, therefore, against me
for achieving my death, and accomplish the objects ye have in view, as
also those that the Pandavas have!

Say also, from me, unto Dhrishtadyumna, the prince of Panchalas, these
words, viz.,--The hour hath now come for thee, and thou also hast come
for thy hour! Approaching Drona in battle thou wilt know what is best for
thee! Achieve thou the business of thy friend! Accomplish that feat which
is difficult of accomplishment!

'Tell, next, repeatedly from me, O Uluka, unto Sikhandin, these words,
viz.,--The mighty-armed Kaurava, foremost of all bowmen, Ganga's son
(Bhishma), will not slay thee, knowing thee to be only a female! Fight
now without any fear! Achieve in battle what canst to the best of thy
power! We desire to behold thy prowess!'

"Vaisampayana continued, 'Having said this, king Duryodhana laughed
aloud. And addressing Uluka again, he said, 'Say once more unto
Dhananjaya in the bearing of Vasudeva these words, viz.,--O hero, either
vanquishing us rule thou this world, or vanquished by us lie thou down on
the field (deprived of life)! Recalling to thy mind the sufferings
occasioned by your banishment from the kingdom, the woes of your sojourn
in the woods, and 'he affliction of Krishna, be a man, O son of Pandu!
That for which a Kshatriya lady bringeth forth a son is now arrived!
Displaying, therefore, in battle, thy might, energy, courage, manliness,
and great dexterity and speed in the use of weapons, appease thy wrath!
Afflicted with woe, and dispirited and exiled (from home) for a long
time, and driven from his kingdom, who is there whose heart would not
break? Who is there, well-born, and brave, and uncovetous of other's
wealth, that would not have his wrath excited when his kingdom descending
from generation to generation is attacked? Realise in deeds those high
words that thou hadst said! One that only boasts without being able to do
anything is regarded as a worthless man by those that are good. Recover
thy kingdom and those possessions that are now owned by thy foes! Even
these two are the purposes which a person desirous of war hath in view.
Exert, therefore, thy manliness! Thou wert won (as a slave) at dice!
Krishna was caused by us to be brought into the assembly! One that
regardeth himself a man should certainly display his wrath at this! For
twelve long years hadst thou been exiled from home into the woods, and
one whole year hadst thou passed in Virata's service! Remembering the
pangs of banishment from the kingdom and of thy sojourn in the woods, as
also those which Krishna had suffered, be thou a man! Display thy wrath
towards those that repeatedly utter harsh words at thee and thy brothers!
indeed, wrath (such as that) would consist in manliness! Let thy anger,
thy might and prowess, and knowledge, and thy lightness of hand in the
use of weapons, be exhibited? Fight, O son of Pritha, and prove to be a
man! The incantations in respect of all thy weapons have been performed.
The field of Kurukshetra is free from mire. Thy steeds are hale and
strong. Thy soldiers have received their pay. With Kesava, therefore, as
(thy) second, fight (with us)! Without encountering Bhishma as yet, why
dost thou indulge in such boasts? Like a fool, who, without having
ascended the Gandhamadana mountains, boasts (of his would-be feat), thou,
O son of Kunti, art indulging in a similar bragging, be a man! Without
having vanquished in battle the invincible Karna of the Suta race, or
Salya, that foremost of persons, or Drona, the first of all mighty
warriors and equal unto the lord of Sachi in battle, how canst thou, O
Partha, covet for thy kingdom? He that is a preceptor of both Vedic lore
and bowmanship, he that hath crossed both those branches of learning, he
that is foremost in battle and imperturbable (as a tower), he whose might
knoweth no diminution, that commander of armies, Drona of great
effulgence,--him, O Partha, thou wishest in vain to conquer! It is never
heard that the Sumeru peak hath been crushed by the wind. Yet even the
wind will bear away Sumeru, heaven itself will fall down on the earth,
the very Yugas will be altered in respect of their course, if what thou
hast said unto me becometh true! What man is there, desirous of life, be
it Partha or any body else, who having approached that grinder of foes,
would be able to return home with sound body? What person is there,
treading upon the earth with his feet, who, encountered by Drona and
Bhishma and struck with their arrows, would escape from the battle with
life? Like a frog having its abode in a well, why art thou not able to
realise the might of this vast army of the assembled monarchs,
invincible, looking like the very celestial host, and protected by these
lords of men, as the heavenly host by the gods themselves,--protected
that is, by the kings of the East, the West, the South and the North, by
the Kamvojas, the Sakas, the Khasas, the Salwas, the Matsyas, the Kurus
of the middle country, the Mlechchhas, the Pulindas, the Dravidas, the
Andhras, and the Kanchis,--this host of many nations, ready for battle,
and resembling the uncrossable current of the Ganga. O thou of little
understanding, how canst thou, O fool, venture to fight with me when
stationed in the midst of my elephant-host? Thy inexhaustible quivers,
thy car given thee by Agni, and thy celestial banner, O Partha, will all,
O Bharata, be tested by us in battle! Fight, O Arjuna, without bragging!
Why dost thou indulge in too much boast! Success in battle resulteth from
the method in which it is fought. A battle is never gained by bragging.
If, O Dhananjaya, acts in this world succeeded in consequence of
vauntings, all persons would then have succeeded in their objects, for
who is there that is not competent to brag? I know that thou hast
Vasudeva for thy ally. I know that thy Gandiva is full six cubits long. I
know that there is no warrior equal to thee. Knowing all this, I retain
thy kingdom yet! A man never winneth success in consequence of the
attributes of lineage. It is the Supreme Ordainer alone who by his fiat
of will maketh things (hostile) friendly subservient. For these thirteen
years, I have enjoyed sovereignty while ye were weeping. I shall continue
to rule in the same way, slaying thee with thy kinsmen. Where was thy
Gandiva then, when thou wert made slave won at stake? Where, O Falguni,
was Bhima's might then? Your deliverance then came neither from
Bhimasena, armed with mace, nor from you armed with Gandiva, but from the
faultless Krishna. It was she, the daughter to Prishata's house, that
delivered you all, sunk in slavery, engaged in occupations worthy only of
the low, and working as servitors. I characterised you all as sesame
seeds without kernel. That is true. For, did not Partha (some time after)
bear a braid when living in Virata's city? In the cooking apartments of
Virata, Bhimasena was fatigued with doing the work of a cook. Even this,
O son of Pritha, is (evidence of) my manliness! Flying from an encounter
with hips and braids and waist-bands, thyself binding thy hair, wert
engaged in teaching the girls to dance? It is thus that Kshatriyas always
inflict punishment on Kshatriyas! From fear of Vasudeva, or from fear of
thyself, O Falguni, I will not give up the kingdom! Fight with Kesava as
thy ally! Neither deception, nor conjuror's tricks, nor jugglery, can
terrify the armed man addressed for fight. On the other hand, these
provoke only his wrath. A thousand Vasudevas, a hundred Falgunis,
approaching me whose arms and weapons never go for nothing, will surely
fly away in all directions. Encounter Bhishma in combat, or strike the
hill with thy head, or cross with the aid of thy two arms alone the vast
and deep main! As regards my army, it is a veritable main with Saradwat's
son as its large fish, Vivingsati as its huge snake, Bhishma as its
current of immeasurable might, Drona as its unconquerable alligator,
Karna and Salwa and Salya its fishes and whirlpools, the ruler of the
Kamvojas its equine head emitting fire, Vrihadvala its fierce waves,
Somadatta's son its whale, Yuyutsu and Durmarshana its waters, Bhagadatta
its gale, Srutayus and Hridika's son its gulfs and bays, Dussasana its
current, Sushena and Chitrayuda its water-elephants (hippopotamus) and
crocodile, Jayadratha its (submarine) rock, Purumitra its depth, and
Sakuni its shores! When having plunged into this surging ocean with its
inexhaustible waves of weapons, thou wilt, from fatigue, be deprived of
senses and have all thy relatives and friends slain, then will repentance
possess thy heart! Then also will thy heart turn away from the thought of
ruling the earth, like the heart of a person of impure deeds turning away
from (hope of) heaven. Indeed, for thee to win a kingdom to rule is as
impossible as for one not possessed of ascetic merit to obtain heaven!'"



SECTION CLXII

"Sanjaya said, 'Having reached the Pandava camp, the gambler's son
(Uluka) presented himself before the Pandavas, and addressing
Yudhishthira said, 'Thou art fully conversant with what envoys say! It
behoveth thee not, therefore, to be angry with me if I repeat those words
only which Duryodhana hath instructed me to tell!'

"Hearing this, Yudhishthira said, 'Thou hast no fear., O Uluka! Tell us,
without any anxiety what are the views of the covetous Duryodhana of
limited sight!' Then in the midst and presence of the illustrious and
high-souled Pandavas, of the Srinjayas, and Krishna possessed of great
fame, of Drupada with his sons, of Virata, and of all monarchs, Uluka
said these words.'

"Uluka said, 'Even this is what the high-souled king Duryodhana hath in
the presence of all the Kuru heroes, said unto thee! Listen to those
words, O Yudhishthira! Thou wert defeated at dice, and Krishna was
brought into the assembly! At this, a person who regardeth himself a man
would be justified in giving way to wrath! For twelve years wert thou
banished from home into the woods! For one whole year didst thou live in
Virata's service. Remembering the reason there is for wrath, thy exile,
and the persecution of Krishna, be a man, O son of Pandu! Though weak,
Bhima yet, O Pandava, made a vow! Let him, if able, drink the blood of
Dussasana! Thy weapons have been properly worshipped and their presiding
deities have been invoked! The field of Kurukshetra also is without mire.
The roads are even. Thy steeds are well-fed. Engage in battle, therefore,
on the morrow, with Kesava as thy ally! Without having yet approached
Bhishma in battle, why dost thou indulge in boasts? Like a fool that
boasteth of his intention to ascend the mountains of Gandhamadana, thou,
O son of Kunti, art indulging in a vain boast. Without having vanquished
in battle the Suta's son (Karna) who is invincible, and Salya, that
foremost of mighty persons, and that first of all warriors and equal unto
Sachi's lord himself in combat, why, O son of Pritha, dost thou wish for
sovereignty? A preceptor in both the Vedas and the bow, he hath reached
the end of both these branches of learning. Thou desirest in vain, O son
of Pritha, to vanquish that leader of troops, the illustrious Drona, who
fightest in the van, is incapable of being agitated, and whose strength
knows no diminution. Never have we heard that the mountains of Sumeru
have been crushed by the wind! But the wind will bear away Sumeru, heaven
itself will fall down on the earth, the very Yugas will be reversed if
what thou hast said unto me really taketh place! Who is there fond of
life, fighting from the back of an elephant or of a horse or from a car,
that would return home (safe and sound), after having encountered that
grinder of foes? What creature treading the earth with his feet, would
escape with life from battle, having been attacked by Drona and Bhishma,
or pierced with their terrible shafts? Like a frog within a well, why
dost thou not realise the strength of this assembled host of monarchs,
which resembleth the very celestial host, and which is protected by these
kings like the gods protecting theirs in heaven, and which, swarming with
the kings of the East, West, South, and North, with Kamvojas, Sakas,
Khasas, Salwas, Matsyas, Kurus of the middle country, Mlechchhas,
Pulindas, Dravidas, Andhras, and Kanchis, indeed, with many nations, all
addressed for battle, is uncrossable like the swollen tide of Ganga? O
fool of little understanding, how wilt thou fight with me while I am
stationed in the midst of my elephant force?'

'Having said these words unto king Yudhishthira, the son of Dharma,
Uluka, turning his face then towards Jishnu, said unto him these words,
'Fight without bragging, O Arjuna! Why dost thou brag so much? Success
resulteth from the application of method. A battle is never won by
bragging. If acts in this world, O Dhananjaya, succeeded in consequence
only of boasts, then all men would have succeeded in their objects, for
who is there that is not competent to brag? I know that thou hast
Vasudeva for thy ally. I know that thy Gandiva is full six cubits long. I
know that there is no warrior equal to thee. Knowing all this, I retain
thy kingdom yet! A man never winneth success in consequence of the
attribute of lineage. It is the Supreme Ordainer alone who by his fiat
maketh (things hostile) friendly and subservient. For these thirteen
years have I enjoyed sovereignty, while ye were weeping! I shall continue
to rule in the same way, slaying thee with thy kinsmen! Where was thy
Gandiva then when thou wert made a slave won at dice? Where, O Falguni,
was Bhimasena's might then? Your deliverance then came neither from
Bhimasena armed with mace, nor from you armed with Gandiva, but from
faultless Krishna. It was she, the daughter of Prishata's house, that
delivered you all, sunk in slavery, engaged in occupations worthy only of
the low, and working as servitors! I characterised ye as sesame seeds
without kernel. That is very true, for, did not Partha bear a braid while
living in Virata's city? In the cooking apartments of Virata, Bhimasena
was fatigued with doing the work of a cook. Even this, O son of Kunti, is
(evidence of) thy manliness! Flying from an encounter with braids and
waist-bands thyself binding thy hair into a braid, thou wert employed in
teaching the girls to dance! It is thus that Kshatriyas always inflict
punishment on a Kshatriya! From fear of Vasudeva, or from fear of
thyself, O Falguni, I will not give up the kingdom. Fight, with Kesava as
thy ally! Neither deception, nor conjuror's tricks, nor jugglery can
terrify an armed man ready for fight. On the other hand, all this
provokes only his wrath! A thousand Vasudevas, a hundred Falgunis,
approaching me whose aim and weapons never go for nothing, will fly away
in all directions, Encounter Bhishma in combat, or pierce the hills with
thy head, or cross with the aid of thy two arms the vast and deep main!
As regards my army, it is a veritable ocean with Saradwat's son as its
large fish; Vivingsati, its smaller fish; Vrihadvala its waves;
Somadatta's son its whale; Bhishma its mighty force; Drona its
unconquerable alligator; Karna and Salya, its fishes and whirlpools;
Kamvoja its equine head vomiting fire, Jayadratha its (submarine) rock,
Purumitra its depth, Durmarshana its waters, and Sakuni its shores! When
having plunged into this swelling ocean with its inexhaustible waves of
weapons thou wilt from fatigue be deprived of thy senses, and have all
thy relatives and friends slain, then will repentance possess thy heart!
Then will thy heart turn away, O Partha, from the thought of ruling the
earth like the heart of a person of impure deeds turning away from (hope
of) heaven. Indeed, for thee to win a kingdom to rule is as impossible as
for one not possessed of ascetic merit to obtain heaven!'"



SECTION CLXIII

"Sanjaya said, 'O monarch, provoking Arjuna still further who was like a
snake of virulent poison, by means of those wordy strokes of his Uluka
once more repeated the words he had once spoken. The Pandavas had before
such repetition, been sufficiently provoked, but hearing these words (a
second time) and receiving those censures through the gambler's son, they
were provoked beyond endurance. They all stood up, and began to stretch
their arms. And looking like enraged snakes of virulent poison, they
began to cast their eyes on one another. And Bhimasena, with face
downwards, and breathing heavily like a snake, began to glance obliquely
at Kesava, directing the blood-red corners of his eyes towards him. And
beholding the Wind-god's son to be greatly afflicted and extremely
provoked with rage, he of Dasarha's race smilingly addressed the
gambler's son and said, 'Depart hence without a moment's delay. O
gambler's son, and say unto Suyodhana these words, viz.,--Thy words have
been heard and sense understood. Let that take place which  thou
desirest.' Having said this, O best of monarchs, the mighty-armed Kesava
looked once more at Yudhishthira endued with great wisdom. Then in the
midst and presence of all the Srinjayas, of Krishna possessed of great
fame, of Drupada with his sons, of Virata, and all the kings (there
assembled), Uluka once more repeated unto Arjuna the words he had said,
provoking him still further thereby, like one annoying wrathful snake of
virulent poison by means of a stake. And he also said unto all of them,
viz.,--Krishna and others, those words that Duryodhana had instructed him
to say. And hearing those harsh and highly disagreeable words uttered by
Uluka, Partha was greatly excited and wiped the sweat off his forehead.
And beholding Partha, O king, in that condition, that assembly of
monarchs could not bear it at all. And at that insult to Krishna and the
high-souled Partha, the car-warriors of the Pandavas were greatly
agitated. Though endued with great steadiness of mind, those tigers among
men began to burn with anger. And Dhrishtadyumna and Sikhandin and that
mighty car-warrior, Satyaki, and the five Kekaya brothers, and the
Rakshasa Ghatotkacha, the sons of Draupadi, and Abhimanyu, and king
Dhrishtaketu, and Bhimasena, endued with great prowess, and those mighty
car-warriors--the twins,--jumped up from their seats, their eyes red with
anger, tossing their handsome arms decked with red sandal-paste and
ornaments of gold. Then Vrikodara, the son of Kunti, understanding their
gestures and hearts, sprang up from his seat. And gnashing his teeth, and
licking with his tongue the corners of his mouth, and burning with rage,
and squeezing his hands and turning his eyes fiercely, said these words
unto Uluka, Ignorant fool, thy words have now been heard which Duryodhana
said unto thee for the object of provoking us as if we were a set of
imbeciles! Hear now the words which I say and which thou art to repeat
unto the inaccessible Suyodhana in the midst of all the Kshatriyas and in
the hearing of the Suta's son and the wicked-hearted Sakuni. We always
seek to gratify our elder brother! It was for this, O thou of wicked
behaviour, that we tolerated thy acts. Dost thou not regard this as
highly fortunate for thee? It was for only the good of our race that king
Yudhishthira the Just, endued with great intelligence, sent Hrishikesa to
the Kurus for bringing about a peace! Impelled by Fate, without doubt,
thou art desirous of repairing unto Yama's abode! Come, fight with us.
That, however, is certainly to take place tomorrow! I have, indeed, vowed
to slay thee with thy brothers! O sinful fool, do not entertain the
slightest doubt, for it will be as I have vowed! The very ocean, the
abode of Varuna-may all on a sudden transgress its continents. The very
mountains may split, yet my words can never be false! If Yama himself, or
Kuvera, or Rudra, assisteth thee, the Pandavas will still accomplish what
they have vowed! I shall certainly drink Dussasana's blood according to
my pleasure! And I also vow that Kshatriya whatsoever may then angrily
approach me, even if he cometh with Bhishma himself at the van, I will
send him to Yama's abode! That which I have said in the midst of a
Kshatriya assembly will certainly be true. I swear this by my soul!

'Hearing these words of Bhimasena, the wrathful Sahadeva also, with eyes
red in anger, said these words in the presence of the (assembled)
troops,--words that become that proud hero. And he said, 'Listen, O
sinful one, to the words I utter and which must be repeated to thy
father! A difference would never have arisen between us and the Kurus, if
Dhritarashtra had no relationship with thee! Of sinful acts and the
exterminator of thy own race, thou hast been born as an embodiment of
quarrel for the destruction of the whole world as also for the
destruction of Dhritarashtra's race! From our very birth, O Uluka, that
sinful father of thine hath always sought to do us injury and evil. I
desire to attain the opposite shore of that hostile relation. Slaying
thee first before the very eyes of Sakuni, I shall then slay Sakuni
himself in the sight of all bowmen!'

'Hearing these words of both Bhima and Sahadeva, Falguni smilingly
addressed Bhima, saying, 'O Bhimasena, they that have provoked
hostilities with thee, cannot live! Though they may dwell happily in
their homes, those fools become yet entangled in the meshes of death! O
best of men, Uluka doth not deserve to be addressed harshly by thee! What
fault do envoys commit, repeating as they only do what they are
instructed (to say)?' And having thus addressed Bhima of terrible prowess
that mighty-armed hero then addressed his heroic allies and well-wishers
headed by Dhrishtadyumna, saying, 'Ye have heard the words of the sinful
son of Dhritarashtra in dispraise of Vasudeva and especially of myself!
And hearing them ye have been filled with anger because ye wish us well!
But through Vasudeva's might and your endeavours, I do not reckon even
all the Kshatriyas of the earth assembled together! With your permission
I will now communicate to Uluka what the reply to those words is, what,
indeed, he should say unto Duryodhana!--When the morrow cometh, stationed
at the head of my division, the answer to these words shall I give
through Gandiva! For they that are eunuchs, answer in words!'

'Hearing this, all those best of kings applauded Dhananjaya, wondering at
the ingenuity of that reply. King Yudhishthira the Just, then, having
spoken mildly unto all the kings each according to his age and as each
deserved said, at last, unto Uluka these words so that he might carry
them to Duryodhana. And Yudhishthira said, 'No good king should patiently
bear an insult. Having so long heard what thou hadst to say, I shall now
tell thee what my reply is!'

'Having heard then, O best of Bharata's race, those words of Duryodhana,
Yudhishthira, that bull of the Bharata race, with eyes exceedingly red in
anger and himself sighing like a snake of virulent poison, licking the
corners of his mouth with his tongue, as if swelling with wrath, and
casting his eyes on Janardana and his own brothers, said unto Uluka these
words that were fraught with both mildness and vigour. And tossing his
massive arms he said unto the gambler's son, 'Go, O Uluka, and say unto
Duryodhana, that ungrateful, wicked-minded embodiment of hostilities,
that infamous wretch of his race, these words, viz.,--O sinful wretch,
thou always behavest with crookedness towards the Pandavas! O sinful
fool, he that displayeth his prowess relying on his own might and
summoneth his foes (to battle) and fulfilleth his own words, even he is a
man of the Kshatriya order! Be thou a Kshatriya, O sinful wretch, and
summon us to battle! O infamous one of thy race, do not come to battle,
placing at thy head others for whom we profess respect! O Kaurava,
relying on thy own might and on that of thy servants, summon the sons of
Pritha to battle! Be Kshatriya in every way! He, who summoneth his foes,
relying on the might of others, and incapable of receiving them himself
is, indeed, a eunuch! Thou, however, thinkest highly of thyself, relying
on the might of others! Being weak and unable thyself, why then dost thou
roar so (in words) at us?'

"Krishna said, 'My words also, O gambler's son, should be communicated
unto Suyodhana. Let that morrow come to thee on which the battle is to
take place. O thou of wicked soul, be a man! O fool, thou thinkest
Janardana will not fight, since he hath been chosen by the Pandavas to
act only as a charioteer, so thou art not alarmed. That, however, will
not be, even for a moment. If my wrath is excited, I may then consume all
the kings (assembled by thee) like a fire consuming a heap of straw. At
Yudhishthira's command, however, I shall only discharge the functions of
charioteer to the high-souled Falguni, of senses under complete control
and who alone, (amongst us two) will fight! If thou fliest beyond the
limits of the three worlds, if thou sinkest into the depths of the earth,
thou shalt, even at these places, behold Arjuna's car tomorrow morning.
Thou thinkest that Bhima's words have been spoken in vain! But know that
Dussasana's blood hath already been quaffed. Know this also that although
thou hast uttered such cross and perverse words, yet neither Partha, nor
king Yudhishthira, nor Bhimasena, nor any of the twins, regardeth thee as
straw!'"



SECTION CLXIV

"Sanjaya said, 'Having heard those words of Duryodhana, Gudakesha of
great fame looked at the gambler's son with eyes exceedingly red. And
eyeing Kesava also and tossing his massive arms, he addressed the
gambler's son, saying, 'He, who, relying on his own strength, summoneth
his foes and fighteth with them fearlessly, is spoken of as a man. He,
however, who, relying on the strength of others, summoneth his foes, is
an infamous Kshatriya. In consequence of his incapacity, such a one is
regarded as the lowest of men. Relying on the strength of others, thou (O
Duryodhana), being a coward thyself, desirest yet, O fool, to rebuke thy
foes. Having installed (Bhishma) the oldest of all the Kshatriyas, whose
heart is ever bent in doing what is good, who hath all his passions under
control, and who is endued with great wisdom, in the command of thy
troops and made him liable to certain death, thou indulgest in brag! O
thou of wicked understanding, thy object (in doing this) is fully known
to us, O wretch of thy race! Thou hast done it, believing that sons of
Pandu will not, from kindness, slay the son of Ganga. Know, however, O
Dhritarashtra's son, that I will slay that Bhishma first in the sight of
all the bowmen, relying upon whose strength thou indulgest in such
boasts! O gambler's son, repairing (hence) unto the Bharatas and
approaching Duryodhana the son of Dhritarashtra, say unto him that Arjuna
hath said,--So be it! After this night will have passed away, the fierce
encounter of arms will take place. Indeed, Bhishma of unfailing might and
firmly adhering to truth, hath told thee in the midst of the Kurus these
words, viz.,--I will slay the army of the Srinjayas and the Salweyas. Let
that be my task. Excepting Drona I can slay the whole world. Thou needest
not, therefore, entertain any fear oil the Pandavas! At this, thou, O
Duryodhana, regardest the kingdom as thy own and thinkest that the
Pandavas have sunk into distress. Thou hast been filled with pride at
this. Thou seest not, however, danger that is in thy own self. I shall,
therefore, in battle, first slay before thy very eyes, Bhishma the eldest
of the Kurus! At sunrise (tomorrow) at the head of the troops, with
standards and cars protect ye that leader of thy forces firm in his
promises. I shall, with my arrows, throw him down who is your refuge from
his car before the eyes of you all! When the morrow cometh, Suyodhana
will know what it is to indulge in brag, beholding the grandsire covered
with my arrows! Thou shalt, O Suyodhana, very soon see the fulfilment of
that which Bhimasena in anger had said, in the midst of the assembly,
unto thy brother, that man of limited sight, viz., Dussasana, wedded to
unrighteousness, always quarrelsome, of wicked understanding, and cruel
in behaviour. Thou shalt soon see the terrible effects of vanity and
pride, of wrath and arrogance, of bragging and heartlessness, cutting
words and acts, of aversion from righteousness, and sinfulness and
speaking ill of others, of transgressing the counsels of the aged, of
oblique sight, and of all kinds of vices! O scum of humanity, how canst
thou, O fool, hope for either life or kingdom, if I, having Vasudeva for
my second, give way to anger? After Bhishma and Drona will have been
quieted and after the Suta's son will have been overthrown, thou shalt be
hopeless of life, kingdom and sons! Hearing of the slaughter of thy
brothers and sons, and struck mortally by Bhimasena, thou wilt, O
Suyodhana, recollect all thy misdeeds!--Tell him, O gambler's son, that I
do not vow a second time. I tell thee truly that all this will be
true!--Departing hence, O Uluka, say, O sire, these words of mine, unto
Suyodhana! It behoveth thee not to apprehend my behaviour by the light of
thy own! Know the difference there is between thy conduct and mine, which
is even the difference between truth and falsehood! I do not wish harm to
even insects and ants. What shall I say, therefore, of my ever wishing
harm to my kinsmen? O sire, it was for this that five villages only were
solicited by me! Why, O thou of wicked understanding, dost thou not see
the dire calamity that threatens thee? Thy soul overwhelmed with lust,
thou indulgest in vauntings from defectiveness of understanding. It is
for this also thou acceptest not the beneficial words of Vasudeva. What
need now of much talk? Fight (against us) with all thy friends! Say, O
gambler's son, unto the Kuru prince who always doth what is injurious to
me (these words also, viz.,)--Thy words have been heard; their sense also
hath been understood. Let it be as thou wishest!'

'O son of king, Bhimasena then once more said these words, 'O Uluka, say
those words of mine unto the wicked-minded, deceitful, and unrighteous
Suyodhana, who is an embodiment of sin, who is wedded to guile, and whose
behaviour is exceedingly wicked. Thou shalt have to dwell in the stomach
of a vulture or in Hastinapura. O scum of human kind, I shall assuredly
fulfil the vow I have made in the midst of the assembly. I swear in the
name of Truth, slaying Dussasana in battle, I shall quaff his life-blood!
Slaying also thy (other) brothers, I shall smash thy own thighs. Without
doubt, O Suyodhana, I am the destroyer of all the sons of Dhritarashtra,
as Abhimanyu is of all the (younger) princes! I shall by my deeds,
gratify you all! Hearken once more to me. O Suyodhana, slaying thee, with
all thy uterine brothers, I shall strike the crown of thy head with my
foot in the sight of the king Yudhishthira the Just!'

'Nakula, then, O king, said these words, 'O Uluka, say unto
Dhritarashtra's son, Suyodhana, of Kuru's race that all the words uttered
by him have now been heard and their sense understood. I shall, O
Kauravya, do all that thou hast commended me to do.'

'And Sahadeva also, O monarch, said these words of grave import, 'O
Suyodhana, it will all be as thou wishest! Thou shalt have to repent, O
great king, along with thy children, kinsmen, and counsellors, even as
thou art now bragging joyously in view of our sufferings.'

'Then Virata and Drupada, both venerable in years, said these words unto
Uluka, It is even our wish that we become slaves of a virtuous person!
Whether, however, we are slaves or masters, will be known tomorrow, as
also who owns what manliness!'

'After them, Sikhandin said these words unto Uluka, 'Thou must say unto
king Duryodhana who is always addicted to sinfulness, these words,
viz.,--See, O king, what fierce deed is perpetrated by me in battle! I
shall slay grandsire of thine from his car, relying upon whose prowess
thou art certain of success in battle! Without doubt, I have been created
by the high-souled Creator for the destruction of Bhishma. I shall
assuredly slay Bhishma in the sight of all bowmen.'

'After this, Dhrishtadyumna also said unto Uluka, the gambler's son,
these words, 'Say unto prince Suyodhana these my words, viz., I shall
slay Drona with all his followers and friends. And I shall do a deed
which none else will ever do.'

'King Yudhishthira once more said these high words fraught with clemency,
viz.,--O monarch, I never desire the slaughter of my kinsmen. O thou of
wicked understanding, it is from thy fault that all this will assuredly
take place. I shall, of course, have to sanction the fulfilment of their
great feats by all these (around me). Go hence, O Uluka, without delay or
stay here, O sire, for, blessed be thou, we too are thy kinsmen.'

'Uluka, then, O king, thinking permission of Yudhishthira, the son of
Dharma, went thither where king Suyodhana was. Thus addressed, the
gambler's son carefully bearing in mind all he had heard, returned to the
place from which he had come. And arriving there, he fully represented
unto the vindictive Duryodhana all that Arjuna had charged him with. And
he also faithfully communicated unto Dhritarashtra's son the words of
Vasudeva, of Bhima, of king Yudhishthira the Just, of Nakula and Virata
and Drupada, O Bharata and the words of Sahadeva and Dhrishtadyumna and
Sikhandin, and the words also that were spoken (subsequently) by Kesava
and Arjuna. And having listened to the words of the gambler's son,
Duryodhana, that bull of Bharata's race, ordered Dussasana and Karna and
Sakuni, O Bharata, and their own troops and the troops of the allies, and
all the (assembled) kings, to be arrayed in divisions and be ready for
battle before sunrise (next morrow). Messengers then, instructed by Karna
and hastily mounting on cars and camels and mares and good steeds endued
with great fleetness, quickly rode through the encampment. And at Karna's
command they promulgated the order--Array (yourselves) before sunrise
tomorrow!'"



SECTION CLXV

'Sanjaya said, 'Having listened to Uluka's words, Yudhishthira, the son
of Kunti, moved his army headed by Dhrishtadyumna and others. And that
vast army commanded by Dhrishtadyumna, consisting of four kinds of
forces, viz., foot-soldiers and elephants and cars and cavalry, terrible,
and immovable like the earth herself, and guarded by mighty car-warriors
led by Bhimasena and Arjuna, could be compared to the vast ocean lying in
stillness. And at the head of that vast force was that mighty bowman, the
prince of Panchalas, invincible in battle, viz., Dhrishtadyumna, desirous
of obtaining Drona for his antagonist. And Dhrishtadyumna began to select
combatants (from his own army) for pitting them against particular
warriors of the hostile force. And he gave orders unto his car-warriors,
suited to their strength and courage. And he pitted Arjuna against the
Suta's son (Karna), Bhima against Duryodhana, Dhrishtaketu against Salya,
Uttamaujas against Gautama's son (Kripa), Nakula against Kritavarman,
Yuyudhana against the ruler of the Sindhus (Jayadratha). And he placed
Sikhandin in the van, pitting him against Bhishma. And he urged Sahadeva
against Sakuni, and Chekitana against Sala, and the five sons of Draupadi
against the Trigartas. And he urged Subhadra's son (Abhimanyu) against
Vrishasena (the son of Karna), and also against all the rest of the
kings, for he regarded Abhimanyu as superior to Arjuna himself in battle.
And distributing his warriors thus, individually and collectively, that
mighty bowman, of the hue of blazing fire, kept Drona for his own share.
And that leader of leaders of troops, the mighty and intelligent bowman
Dhrishtadyumna, having arrayed his troops duly, waited for battle with a
firm heart. And having arrayed the combatants, as indicated above, of the
Pandavas, he waited, with collected mind, on the field for securing
victory to the sons of Pandu.'"



SECTION CLXVI

"Dhritarashtra said, After Falguni had vowed the slaughter of Bhishma in
battle, what did my wicked sons headed by Duryodhana do? Alas, I already
behold my father, Ganga's son, slain in battle, by that bowman of firm
grasp, viz., Partha, having Vasudeva for his ally! And what also did that
mighty bowman, that foremost of smiters, Bhishma, endued with
immeasurable wisdom, say on hearing the words of Partha. Having accepted
also the command of the Kauravas, what did that foremost of warriors,
Ganga's son, of exceeding intelligence and prowess, do?'

"Vaisampayana continued, 'Thus questioned, Sanjaya told him everything
about what that eldest one of the Kurus, Bhishma of immeasurable energy,
had said.'

"Sanjaya said, 'O monarch, obtaining the command, Bhishma, the son of
Santanu said these words unto Duryodhana, gladdening him greatly,
'Worshipping the leader of celestial forces, viz., Kumara, armed with the
lance, I shall, without doubt, be the commander of thy army today! I am
well-versed in all mighty affairs, as also in various kinds of array. I
know also how to make regular soldiers and volunteers act their parts. In
the matter of marching the troops and arraying them, in encounters and
withdrawing, I am as well-versed, O great king, as Vrihaspati (the
preceptor of the celestials), is! I am acquainted with all the methods of
military array prevalent amongst the celestials, Gandharvas, and human
beings. With these I will confound the Pandavas. Let thy (heart's) fever
be dispelled. I will fight (the foe), duly protecting thy army and
according to the rules of (military) science! O king, let thy heart's
fever be dispelled!'

Hearing these words, Duryodhana said, 'O Ganga's son of mighty arms, I
tell thee truly, I have no fear from even all the gods and Asuras united
together! How much less, therefore, is my fear when thy invincible self
hath become the leader of my forces and when that tiger among men, Drona,
also waiteth willingly for battle! When you two foremost of men, are
addressed for battle on my side, victory, nay, the sovereignty of even
the celestial cannot assuredly be unattainable by me! I desire, however,
O Kaurava, to know who amongst all the warriors of the foe and my own are
to be counted as Rathas and who Atirathas. Thou, O grandsire, art
well-acquainted with the (prowess of the) combatants of the foe, also of
ourselves! I desire to hear this, with all these lords of earth!'

"Bhishma said, 'Listen, O son of Gandhari, O king of kings, to the tale
of Rathas in thy own army! Hear, O king, as to who are Rathas and who
Atirathas! They are in thy army, many thousands, many millions, and many
hundreds of millions of Rathas. Listen, however, to me as I name only the
principal ones. Firstly, with thy country of brothers including Dussasana
and others, thou art of the foremost of Rathas! All of you are skilled in
striking, and proficient in cutting chariots and piercing. All of you are
accomplished drivers of chariots while seated in the driver's box, and
accomplished managers of elephants while seated on the necks of those
animals. All of you are clever smiters with maces and bearded darts and
swords and bucklers. You are accomplished in weapons and competent in
bearing burthens of responsibility. Ye all are disciples of Drona and of
Kripa, the son of Saradwat, in arrows and other arms. Wronged by the sons
of Pandu, these Dhartarashtras, endued with energy, will assuredly slay
in the encounter the Panchalas irresistible in combat. Then, O foremost
of the Bharatas, come I, the leader of all thy troops, who will
exterminate thy foes, vanquishing the Pandavas! It behoveth me not to
speak of my own merits. I am known to thee. The foremost of all wielders
of weapons, Bhoja (chief) Kritavarman is Atiratha. Without doubt, he will
accomplish thy purpose in battle. Incapable of being humiliated by
persons accomplished in arms, shooting or hurling his weapons to a great
distance, and a severe smiter, he will destroy the ranks of the foe, as
the great Indra destroying the Danavas. The ruler of the Madras, the
mighty bowman Salya, is, as I think, an Atiratha. That warrior boasteth
himself as Vasudeva's equal, in every battle (that he fighteth). Having
abandoned his own sister's sons, that best of kings, Salya, hath become
thine. He will encounter in battle the Maharathas of the Pandava party,
flooding the enemy with his arrows resembling the very surges of the sea.
The mighty bowman Bhurisravas, the son of Somadatta, who is accomplished
in arms and is one of thy well-meaning friends, is a leader of leaders of
car-divisions. He will, certainly, make a great havoc among the
combatants of thy enemies. The king of the Sindhus, O monarch, is in my
judgment, equal to two Rathas. That best of car-warriors will fight in
battle, displaying great prowess. Humiliated, O king, by the Pandavas on
the occasion of his, abducting Draupadi, and bearing that humiliation in
mind, that slayer of hostile heroes will fight (for thee). Having
practised after that, O king, the severest austerities, he obtained a
boon, highly difficult of acquisition, for encountering the Pandavas in
battle. That tiger among car-warriors, therefore, remembering his old
hostility, will, O sire, fight with the Pandavas in battle, reckless of
his very life which is so difficult to lay down.'"



SECTION CLXVII

"Bhishma said, 'Sudhakshina, the ruler of the Kamvojas, is in my
judgment, equal to a single Ratha. Desiring the success of thy object, he
will certainly fight with the enemy in battle. O best of kings, the
Kauravas will behold the prowess of this lion among car-warriors exerted
for thee, to be equal to that of Indra himself in battle. As regards the
car-army of this king, O monarch, those smiters of fierce impetus, the
Kamvojas, will cover a large area like a flight of locusts! Coming from
(the province of) Mahishmati, Nila, accoutred in blue mail, is one of thy
Rathas. With his car-army he will cause a great havoc among thy foes, O
child, he had hostilities with Sahadeva. O king, he will continually
fight for thee, O thou of Kuru's race. Accomplished in battle, and of
fierce energy and prowess, (the princes) Vinda and Anuvinda of Avanti are
both regarded as excellent Rathas. These two heroes among men will
consume the troops of thy foes, with maces and bearded darts, and swords
and long shafts, and javelins hurled from their hands. Like a couple of
(elephant) leaders sporting in the midst of their herds, these two
princes, O monarch, longing for battle, will range the field, each like
Yama himself. The five (royal) brothers of Trigarta are, in my judgment,
all foremost of Rathas. The sons of Pritha provoked hostilities with them
at Virata's city on that (well-known) occasion. Like huge Makaras, O
king, agitating the stream of the Ganges crested with high waves, they
will agitate the ranks of the Parthas in battle. All the five, O king,
are Rathas, having Satyaratha (amongst them) as their first. Remembering
the wrongs inflicted on them of old by that son of Pandu who is Bhima's
younger brother, when the latter, O Bharata, on his car drawn by white
steeds, was engaged, O monarch, in subjugating all the kings of the
earth, they will certainly exert themselves bravely in battle.
Encountering many Maharathas--chief of bowmen--leaders of Kshatriyas--on
the side of the Parthas, they will certainly slay them. Thy son Lakshmana
and the son also of Dussasana--those tigers among men are both
unretreating in battle. In prime of youth, of delicate limbs, endued with
great activity, those two princes, well-versed with battles and capable
of leading all, those tigers among Kurus, those car-warriors, are, I
think, two of our best Rathas. Devoted to the duties of the Kshatriya
order, those two heroes will achieve great feats. Dandadhara, O monarch,
is, O bull among men, equal to a single Ratha. Guarded by his own
soldiers, he will fight in battle for thee. Endued with great impetus and
prowess, king Vrihadvala, the ruler of the Kosalas, is, in my judgment, O
sire, equal to one Ratha. Fierce in arms, this mighty bowman, devoted to
the good of the Dhartarashtras, will exert himself powerfully in battle,
gladdening his own friends. Kripa, the son of Saradwat is, O king, a
leader of leaders of car-ranks. Reckless even of life which is so dear,
he will consume thy foes. Born among a clump of heath as the son of that
great sage, viz., the preceptor Gautama, otherwise called Saradwat, he is
invincible like Kartikeya himself. Consuming untold warriors armed with
various weapons and bows, he will, O sire, roam forth on the field of
battle like a blazing fire.'"



SECTION CLXVIII

"Bhishma said, 'This thy maternal uncle Sakuni is, O king, equal to a
single Ratha. Having caused the (present) hostilities (to break out) with
the sons of Pandu, he will fight. There is no doubt in this. His troops
are irresistible when rushing to battle. Armed with various kinds of
weapons in abundance, in speed, they are equal to the very wind. The
mighty bowman (Aswatthaman) who is Drona's son surpasseth all bowmen.
Acquainted with all modes of warfare, and of unbaffled weapons, he is a
Maharatha. Like the wielder of Gandiva, the shafts of this warrior, shot
from his bow, proceed in a continuous line, touching one another. If he
wishes it, this Maharatha is capable of consuming the three worlds.
Engaged in austerities in his hermitage, he hath, by these, increased
both his fury and energy. Possessed of great intelligence, he hath been
favoured by Drona with (the gift of all) celestial weapons. There is,
however, O bull of Bharata's race, one great defect in him, in
consequence of which, O best of kings, I do not regard him either as a
Ratha or a Maharatha. This regenerate man is exceedingly fond of living,
life being very dear to him. Amongst the warriors of both armies there is
no one who can be regarded as his peer. On even a single car he can
annihilate the very army of the celestials. Possessed of a strong frame,
he can split the very mountains by the flaps of his bow-string, striking
against the leathern fence on his left arm. Endued with innumerable
qualities, this smiter of fierce effulgence will wander (over the field
of battle), incapable of being withstood like Yama himself, mace in hand.
Resembling the fire at the end of the Yuga as regards his fury, possessed
of leonine neck, and endued with great lustre, Aswatthaman will
extinguish the embers of this battle between the Bharata's. His father
(Drona) is endued with great energy, and though aged, is still superior
to many young men. He will achieve great feats in battle. I have no doubt
of this. Staying immovably (on the field), he will consume Yudhishthira's
troops. The Pandava army will play the part of the dry grass and fuel in
which that fire will originate, while the impetus of his own weapons will
be the wind for fanning it into a (mighty) flame. This bull among men, is
a leader of bands of car-warriors. The son of Bharadwaja will achieve
fierce feats for thy good! The preceptor of all Kshatriyas of royal
lineage, the venerable preceptor, will exterminate the Srinjayas.
Dhananjaya, however, is dear to him. This mighty bowman, therefore,
remembering his own celebrated and highly meritorious services as
preceptor, will never be able to slay Partha who is capable of achieving
great feats without any trouble. O hero, Drona always boasteth of the
numerous accomplishments of Partha. Indeed, Bharadwaja looketh on him
with greater affection than on his own son. Endued with great prowess, he
can, on a single car, beat in battle, by means of his celestial weapons,
all the gods, Gandharvas, and human beings united together. That tiger
among kings, is, O monarch, one of thy Maharathas. Capable of breaking
the car-ranks of hostile heroes, he, in my judgment, is one of thy
foremost of car-warriors. Afflicting the ranks of the enemy at the head
of his own large force, he will consume the Panchalas like fire consuming
a heap of dry grass. Possessed of true fame, prince Vrihadvala is equal
to single Ratha. He, O monarch, will roam amid thy enemy's troops like
Death himself. His troops, O king of kings, accoutred in various kinds of
mail and armed with diverse kinds of weapons, will wander on the field,
slaying all the warriors opposed to them. Vrishasena, the son of Karna,
is one of thy foremost of car-warriors and is a Maharatha. That foremost
of mighty men will consume the troops of thy enemy. Endued with great
energy, Jalasandha, O king, is one of thy foremost of Rathas. Born in
Madhu's race, that slayer of hostile heroes, is prepared to cast away his
very life in battle. Skilled in battle, that mighty-armed warrior,
scattering the enemy's ranks before him, will fight in battle mounted on
car or from the elephant's back. That best of kings, O monarch, is in my
judgment, a Ratha. He will, in fierce battle, cast away for thy sake his
very life with all, his troops possessed of great prowess and acquainted
with all the modes of warfare, he will, O king, fight fearlessly with thy
foes in battle. Never retreating from battle, brave, and resembling Yama
himself, Vahlika, O king, is in my judgment, an Atiratha. Rushing to the
encounter he never cometh back. Indeed, he will slay hostile warriors in
battle like the Wind-god himself. That router of hostile car-ranks, that
car-warrior of wonderful feats in battle, commander of thy forces,
Satyavan is, O king, a Maharatha. He never cherisheth grief at the
prospect of battle. Confounding those warriors that stand in the way of
his car, he falleth upon them. Always displaying his prowess against the
enemy, that best of men will, for thy sake, in fierce press of battle,
achieve all that a good Kshatriya should. Thai chief of Rakshasas,
Alambhusha, of cruel deeds, is a Maharatha. Remembering his old
hostilities (with the Pandavas), he will commit great execution among the
foe. He is the best of Rathas amongst all the Rakshasa-warriors.
Possessing powers of illusion, and firm in enmity, he will wander
fiercely on the field. The ruler of Pragjyotisha, the brave Bhagadatta of
exceeding prowess, is the foremost of those holding the elephant hook,
and is skilled also in fighting from a car. An encounter took place
between him and the wielder of Gandiva for days together, O king, each
desirous of victory over the other. Then Bhagadatta, O son of Gandhari,
who regarded Indra as his friend, made friendship with (Indra's son) the
high-souled Pandava. Skilled in fight from the elephant's neck, this king
will fight in battle, like Vasava among the celestials, fighting from his
Airavata.'"



SECTION CLXIX

"Bhishma said, 'Both the brothers Achala and Vrisha are Rathas.
Invincible (in battle) they will slay thy foes. Endued with great
strength, those tigers among men, those foremost of Gandharvas, are firm
in wrath. Young and handsome, they are possessed of great strength. As
regards this thy ever dear friend, this one who is always boastful of his
skill in battle, this one who always urgeth thee, O king, to fight with
the Pandavas, this vile braggart, Karna, the son of Surya, this one who
is thy counsellor, guide, and friend, this vain wight who is destitute of
sense, this Karna, is neither a Ratha nor an Atiratha. Without sense,
this one hath been deprived of his natural coat of mail. Always kind, he
hath also been deprived of his celestial ear-rings. In consequence of the
curse of Rama (his preceptor in arms) as also of the words of a Brahmana
(who cursed him on another occasion), owing also to his deprivation of
the accoutrements of battle, he, in my judgment, is only half a Ratha.
Having approached Falguni (in battle), he will not certainly escape with
life!' Hearing this, Drona, that foremost of all wielders of weapons,
said, 'It is even so as thou hast said. That is not untrue! He boasteth
on the eve of every battle, but yet he is seen to retreat from every
engagement. Kind (out of season) and blundering, it is for this that
Karna, in my judgment, is only half a Ratha!'

"Hearing these words, Radha's son, expanding his eyes in rage, and
afflicting Bhishma with words like sharp hooks, said unto Ganga's son
these words, 'O grandsire, though I am innocent yet from thy aversion to
me, thou manglest me thus, according to thy pleasure, with thy wordy
arrows at every step. I tolerate, however, all this for the sake of
Duryodhana. Indicating me as only half a Ratha, thou regardest me
worthless, as if, indeed, I were a coward! What doubt is there in this? I
do not speak an untruth when I say that thou, O Ganga's son, art an enemy
of the whole universe, and especially of all the Kurus! The king,
however, doth not know this! Who else is there that would thus seek to
disunite and abate the energy of these kings that are all equal and that
are all equally brave, as thou, from thy hatred of merit, seekest to do?
O Kaurava, neither years, nor wrinkles, nor wealth, nor possession of
friends, would entitle a Kshatriya to be regarded as a Maharatha! It hath
been said that a Kshatriya acquireth eminence only through might, as
Brahmanas acquire eminence through superiority in mantras, as Vaisyas
through wealth, and Sudras through age. Influenced, however, by lust and
envy, and acting from ignorance, thou hast indicated Rathas and Atirathas
according only to thy own caprice! Blessed be thou, O mighty-armed
Duryodhana, judge properly! Let this wicked Bhishma, who only wrongeth
thee, be abandoned by thee! Thy warriors, once disunited, can with
difficulty be united again. O tiger among men, thy main army, under such
circumstances, can with difficulty be united; far greater will the
difficulty be in uniting an army gathered from various provinces! Behold,
O Bharata, doubt (of success) hath already arisen in the hearts of thy
warriors! This Bhishma weakeneth our energy in our very presence! Where
is the task of ascertaining the merits of Rathas, and where is Bhishma of
little understanding? I alone will withstand the army of Pandavas. Coming
in contact with me, whose arrows never go for nothing, the Pandavas and
the Panchalas will fly away in all directions like oxen when they come in
contact with a tiger! Where, Oh, are battle, the press of armed
encounter, good counsels and well-expressed words, and where is Bhishma,
who is superannuated and of wicked soul, and who is impelled by the very
fates to become their victim? Alone he challengeth the whole universe! Of
false vision he regardeth none else as a man. It is true the scriptures
teach that the words of the old should be listened to. That, however,
doth not refer to those that are very old, for these, in my judgment,
become children again. Alone I will exterminate the army of the Pandavas!
The fame, however, of such a feat will attach to Bhishma, O tiger among
kings, for this Bhishma, O monarch, hath been made by thee the commander
of thy forces, and the renown always attacheth to the leader and not to
those that fight under him. I will not, therefore, O king, fight as long
as Ganga's son liveth! After Bhishma, however, hath been laid low, I will
fight with all the Maharathas of the enemy united together!'

"Bhishma said, 'This burden, vast as the ocean, in the matter of
Duryodhana's battle (with the Pandavas), is about to be taken up by me. I
have thought of it for many years. Now that the hour is come for that
terrible encounter, dissensions amongst ourselves should not be created
by me. It is for this, Suta's son, that thou livest! Else, superannuated
though I am and young in years thou art, I would quell thy desire for
battle and crush thy hope of life! (Thy preceptor) Rama, the son of
Jamadagni, shooting his great weapons, could not cause me the slightest
pain. What canst thou, therefore, do to me? They that are good, do not
approve self-praise. Infamous wretch of thy race, know that I indulge in
little boast because I am enraged. Vanquishing on a single car all the
assembled Kshatriyas of the world at the Swayamvara of the daughters of
the ruler of Kasi, I abducted those maidens. Alone, I stopped on the
field of battle the rush of countless kings with their soldiers!
Obtaining thee as embodiment of strife, a great calamity is ready to
overtake the Kurus! Strive then for slaying our antagonists. Be a man,
fight with that Partha, whom thou so often challengest. O thou of wicked
understanding, I desire to see thee come out of that encounter with thy
life!'

"King Duryodhana then said unto Bhishma, of great prowess, 'Cast thy eyes
on me, O Ganga's son! Great is the business that is at hand! Think
earnestly as how I may be most benefited! Both of you will render me
great services! I desire now to bear of the best car-warriors among the
enemy, that is, of those that are Atirathas among them and of those that
are leaders of car-division. O Kaurava, I desire to hear of the strength
and weakness of my foes, since when this night will dawn, our great
battle will take place.'"



SECTION CLXX

"Bhishma said, 'I have now, O king, indicated who thy Rathas are and who
thy Atirathas and half Rathas. Listen now to the tale of Rathas and
Atirathas among the Pandavas. If thou feelest any curiosity, listen then,
O king, with these monarchs, to the tale of Rathas in the army of the
Pandavas. The king himself, son of Pandu and Kunti, is a mighty Ratha.
Without doubt, O sire, be will glide along the field of battle like a
blazing fire; Bhimasena, O king, is regarded equal to eight Rathas. In an
encounter with the mace or even with arrows, there is none equal to him.
Endued with the strength of ten thousand elephants, and filled with
pride, in energy he is superhuman. Those two bulls among men, the sons of
Madri, are both Rathas. In beauty, they are equal to the twin Aswinis,
and they are endued with great energy. Stationed at the head of their
divisions, all of them, remembering their great sufferings, without
doubt, wander along the field like so many Indras! All of them are endued
with high souls, and are tall in stature like the trunks of Sala trees.
Taller than other men by half-a-cubit in stature, all the sons of Pandu
are brave as lions and endued with great strength. All of them, O sire,
have practised Brahmacharya vows and other ascetic austerities. Endued
with modesty, those tigers among men are possessed of fierce strength
like the veritable tigers. In speed, in smiting, and in crushing (foes),
all of them are more than human. All of them, on the occasion of the
campaign of universal conquest, vanquished great kings, O bull of
Bharata's race! No other men can wield their weapons, maces, and shafts.
Indeed, O Kaurava, there are no men that can even string their bows, or
uplift their maces, or shoot their arrows in battle. In speed, in hitting
the aim, in eating, and in sports on the dust, they used to beat all of
you even when they were children. Possessed of fierce might they will,
when they encounter this force, exterminate it in battle. A collision,
therefore, with them is not desirable. Each of them can alone slay all
the kings of the earth! That which happened, O great king, on the
occasion of the Rajasuya sacrifice, had occurred before thy very eyes!
Remembering the sufferings of Draupadi and the harsh speeches uttered
after their defeat at dice, they will wander in battle like so many
Rudras. As regards Gudakesha, of reddish eyes, having Narayana for his
ally, there is not among both the armies any brave car-warrior that can
be regarded as his equal. Let men alone, it hath not been heard by us
that even among gods, Asuras, Uragas, Rakshasas and Yakshas, there ever
was born before, or there ever will be born hereafter, any car-warrior
like unto him! O great king, intelligent Partha owneth that car which is
furnished with the banner bearing the device of the ape; the driver of
that car is Vasudeva! Dhananjaya himself is the warrior who fighteth from
it; his, again, is that celestial bow called Gandiva; he owneth again
those steeds fleet as the wind; his coat of mail is impenetrable and of
celestial make; his two large quivers are inexhaustible; his arms have
been obtained from the great Indra, Rudra, Kuvera, Yama and Varuna; and
upon his car, again, are those maces of frightful mien, and diverse other
great weapons having the thunderbolt amongst them! What car-warrior can
be regarded as his equal, who, stationed on a single car' slew in battle
a thousand Danavas, having their abode in Hiranyapura? Inflamed with
wrath, possessed of great might and prowess, incapable of being baffled,
that mighty-armed warrior, while protecting his own army, will certainly
exterminate thy troops! Myself and preceptor (Drona) among the two
armies, and no third car-warrior, O great king, can advance against
Dhananjaya, that scatterer of arrowy showers! Pouring his shafts, like
the very clouds during the rainy season when propelled by mighty winds,
that son of Kunti when Vasudeva as his second, steppeth for battle! He is
skilful and young, while both of us are old and worn out!'

"Vaisampayana continued, 'Hearing these words of Bhishma, and
recollecting with trembling heart, the well-known valour of the sons of
Pandu and thinking of it, as if it were present before their eyes, the
massive arms of kings, decked with bracelets and smeared with
sandal-paste, seemed to hang down divested of might.'"



SECTION CLXXI

"Bhishma said, 'All the five sons of Draupadi, O monarch, are Maharathas.
Virata's son Uttara is, in my judgment, one of the foremost of Rathas.
The mighty-armed Abhimanyu is a leader of leaders of car-divisions.
Indeed, that slayer of foes is equal in battle to Partha himself or
Vasudeva. Endued with great lightness of hand in shooting weapons, and
acquainted with all the modes of warfare, he is possessed of great energy
and is steady in the observance of vows. Remembering the sufferings of
his own father, he will put forth his prowess. The brave Satyaki of
Madhu's race is a leader of leaders of car-divisions. Foremost among the
heroes of the Vrishni race, he is endued with great wrath, and is
perfectly dauntless. Uttamaujas also, O king, is an excellent car-warrior
in my judgment. And Yudhamanyu, too, of great prowess, is, in my
judgment, an excellent car-warrior. All those chiefs own many thousands
of cars and elephants and horses, and they will fight, reckless of their
very lives, from desire of doing what is agreeable to Kunti's sons.
Uniting with the Pandavas, they will, O great king, sweep through thy
ranks like fire or the wind, challenging thy warriors. Invincible in
battle, those bulls among men, old Virata and old Drupada, both endued
with great prowess, are, in my judgment, both Maharathas. Though old in
years yet both of them are devoted to the observance of Kshatriya
virtues. Treading along the path that is trod by heroes, both of them
will exert to the best of their might. In consequence of their
relationship (to the Pandavas) and owing also, O king, to their being
endued with strength and prowess, those great bowmen devoted to pure
vows, have both derived additional strength from the strength of their
affection. According as the cause is, all strong-armed men become, O bull
of Kuru's race, heroes or cowards. Actuated by a singleness of purpose,
both these kings, who are powerful bowmen, will lay down their very lives
in causing a great massacre of thy troops to the best of their might, O
slayer of foes! Fierce in battle, these distinguished heroes, these
mighty bowmen, regardless, O Bharata, of their lives, will, at the head
of their respective Akshauhinis, achieve great feats, justifying their
relationship and the confidence that is reposed on them (by the
Pandavas).'"



SECTION CLXXII

"Bhishma said, 'That subjugator of hostile cities, Sikhandin, the son of
the king of the Panchalas, is, O king, in my judgment, one of the
foremost of Yudhishthira's Rathas. Having divested himself on his former
sex, he will fight in battle and earn great fame, O Bharata, among thy
troops! He hath a large number of troops,--Panchalas and
Prabhadrakas,--to support him. With those hosts of cars he will achieve
great feats. Dhrishtadyumna also, O Bharata, the leader of all
Yudhishthira's army, that mighty car-warrior who is also a disciple of
Drona, is, O king, in my judgment, an Atiratha. Afflicting all foes in
battle, he will singly sweep the field, like Pinaka,--bearing God himself
in rage on the occasion of the universal dissolution. Even great warriors
will speak of his car-divisions, so multitudinous are they, as resembling
the very ocean or that of the gods, in battle! Kshattradharman, the son
of Dhrishtadyumna, owing to his immature years, as also in consequence of
his want of exercise in arms, is, in my judgment, O king, only half a
Ratha. That relative of the Pandavas, the mighty bowman Dhrishtaketu, the
heroic son of Sisupala, the king of the Chedis, is a Maharatha. That
brave ruler of the Chedis will, O king, with his son, achieve feats such
as are difficult for even a Maharatha. Kshattradeva, that subjugator of
hostile cities, who is devoted to Kshatriya virtues, is, O great king, in
my judgment, one of the best Rathas among the Pandavas. Those brave
warriors among the Panchalas, viz., Jayanta and Amitaujas and the great
car-warrior Satyajit are all, O king, high-souled Maharathas. They will
all, O sire, fight in battle like furious elephants. Aja and Bhoja, both
endued with great prowess, are both Maharathas. Possessed of great might,
those two heroes will fight for the Pandavas. Both of them are endued
with great lightness of hand in the use of weapons. Both of them are
conversant with all the modes of warfare, both are well-skilled and
possessed of firm prowess. The five Kshatriya brothers, O king, who are
difficult of being vanquished, and all of whom have blood red banners,
are foremost of the Rathas. Kasika, and Sukumara, and Nila, and that
other one, viz., Suryadatta, and Sankha, otherwise called Madiraswa, are
all in my judgment, the foremost of Rathas. Possessed of every
qualification that renders them fit for battle, they are acquainted with
all weapons, and all of them are endued with high souls. Vardhakshemi, O
king, is in my judgment, a Maharatha. King Chitrayudha is, in my
judgment, one of the best of Rathas. He is, besides, an asset in battle
and devotedly attached to the diadem-decked (Arjuna). Those mighty
car-warriors, those tigers among men, Chekitana, and Satyadhriti, are two
of the best Rathas of the Pandavas in my judgment. Vyaghradatta, O
monarch, and Chandrasena also, O Bharata, are without doubt two of the
best Rathas, as I think, of the Pandavas. Senavindu, O king, otherwise
called Krodhahantri by name, who, O lord, is regarded as equal of
Vasudeva and of Bhimasena, will contend with great prowess in battle
against your warriors. Indeed, that best of kings, ever boasting of his
feats in battle, should be regarded by thee, precisely as myself, Drona
and Kripa are regarded by thee! That best of men, worthy of praise, viz.,
Kasya, is endued with great lightness of hand in the use of weapons.
Indeed, that subjugator of hostile cities is known to me as equal to one
Ratha. Drupada's son, Satyajit, young in years and displaying great
prowess in battle, should be regarded as equal to eight Rathas. Indeed
being Dhrishtadyumna's equal, he is an Atiratha. Desirous of spreading
the fame of the Pandavas, he will achieve great feats. Devoted to the
Pandavas and endued with great bravery, there is another great Ratha of
the Pandavas, viz., king Pandya, that bowman of mighty energy. The mighty
bowman Dhridadhanwan is another Maharatha of the Pandavas. O subjugator
of hostile cities, that foremost of Kurus, viz., Srenimat and king
Vasudeva are both, in my judgment, Atirathas.'"



SECTION CLXXIII

"Bhishma said, 'O great king, Rochamana is another Maharatha of the
Pandavas. He will, O Bharata, contend in battle against hostile warriors,
like a second god. That subjugator of foes, the mighty bowman Kuntibhoja
of great strength, the maternal uncle of Bhimasena, is, in my judgment,
an Atiratha. This mighty and heroic bowman is well-versed and highly
skilled in fight. Acquainted with all modes of warfare, this bull among
car-warriors is regarded by me as exceedingly competent. Displaying his
prowess he will fight, like a second Indra against the Danavas. Those
celebrated soldiers that he owns are all accomplished in fight. Stationed
on the side of the Pandavas and devoted to what is agreeable and
beneficial to them, that hero will, for the sake of his sister's sons
achieve extra-ordinary feats. That prince of Rakshasas (Ghatotkacha), O
king, born of Bhima and Hidimva, and endued with ample powers of
illusion, is, in my judgment, a leader of the leaders of car-divisions.
Fond of battle, and endued with powers of illusion, he will, O sire,
fight earnestly in battle. Those heroic Rakshasas who are his counsellors
or dependents will also fight under him.

'These and many other rulers of provinces, headed by Vasudeva, have
assembled for the sake of Pandu's son. These, O king, are principally the
Rathas, Atirathas, and half Rathas of the high-souled Pandava, and these,
O king, will lead in battle the terrible army of Yudhishthira which is
protected, again, by that hero, the diadem-decked (Arjuna), who is even
like the great Indra himself. It is with them (thus) endued with powers
of illusion and fired by the desire of success that I shall contend in
battle, expectant of victory or death. I shall advance against these two
foremost of car-warriors, Vasudeva and Arjuna, bearing (respectively)
Gandiva and the discus, and resembling the sun and the moon as seen
together in the evening. I shall, on the field of battle, encounter also
those other car-warriors of Yudhishthira (whom I have, mentioned) at the
head of their respective troops.

'The Rathas and Atirathas, according to their precedence, have now been
declared by me to thee, and they also that are half Rathas, belonging to
thee or them, O chief of the Kauravas! Arjuna and Vasudeva and other
lords of earth that may be there, all of them, upon whom my eyes may
fall, I will withstand, O Bharata! But, thou of mighty arms, I will not
strike or slay Sikhandin the prince of Panchalas, even if I behold him
rushing against me in battle with weapons upraised. The world knows how
from a desire of doing what was agreeable to my father, that I gave up
the kingdom that had become mine and lived in the observance of the
Brahmacharya vow. I then installed Chitrangada in the sovereignty of the
Kauravas, making at the same time the child Vichitravirya the Yuvaraja.
Having notified my god-like vow among all the kings of the earth, I shall
never slay a woman or one that was formerly a woman. It may be known to
you, O king, that Sikhandin was formerly a woman. Having been born as a
daughter, she afterwards became metamorphosed into the male sex. I shall
not, O Bharata, fight against him. I shall certainly smite all other
kings, O bull of Bharata's race, whom I may encounter in battle. I will
not, however, O king, be able to slay the sons of Kunti!'"



SECTION CLXXIV

"Duryodhana said, 'For what reason, O chief of the Bharatas, wilt thou
not slay Sikhandin even if thou beholdest him approach thee as a foe with
arms upraised? Thou hadst, O mighty-armed one, formerly told me,--I will
slay the Panchalas with the Somakas'--O son of Ganga, tell me, O
grandsire (the reason of the present reservation),'

"Bhishma said, 'Listen, O Duryodhana, to this history, with all these
lords of earth, as to why I will not slay Sikhandin even if I behold him
in battle! My father, Santanu, O king, was celebrated over all the world.
O bull of the Bharata race, that king of virtuous soul paid his debt to
nature in time, Observing my pledge, O chief of the Bharatas, I then
installed my brother, Chitrangada, on the throne of the extensive kingdom
of the Kurus. After Chitrangada's demise, obedient to the counsels of
Satyavati, I installed, according to the ordinance, Vichitravirya as
king. Although young in age, yet being installed duly by me, O monarch,
the virtuous Vichitravirya looked up to me in everything. Desirous of
marrying him, I set my heart upon procuring daughters from a suitable
family. (At that time) I heard, O thou of mighty arms, that three
maidens, all unrivalled for beauty, daughters of the ruler of Kasi, by
name Amva, Amvika, and Amvalika would select husbands for themselves, and
that all the kings of the earth, O bull of the Bharata's race, had been
invited. Amongst those maidens Amva was the eldest, Amvika the second,
while the princess Amvalika, O monarch, was the youngest. Myself
repairing on a single car to the city of the ruler of Kasi, I beheld, O
thou of mighty arms, the three maidens adorned with ornaments and also
all the kings of the earth invited thither on the occasion. Then, O bull
of Bharata's race, challenging to battle all those kings who were ready
for the encounter, I took up those maidens on my car and repeatedly said
unto all the kings assembled there these words--Bhishma, the son of
Santanu, is carrying away by force these maidens. Ye kings, strive ye all
to the best of your power for rescuing them! By force do I take them
away, ye bulls among men, making you spectators of my act!--At these
words of mine those rulers of the earth sprang up with weapons
unsheathed. And they angrily urged the drivers of their cars, saying,
'Make ready the cars,--Make ready the cars.' And those monarchs sprang up
to the rescue, with weapons unsheathed; car-warriors on their cars
resembling masses of clouds, those fighting from elephants, on their
elephants, and others on their stout and plump steeds. Then all those
kings, O monarch, surrounded me on all sides with a multitudinous number
of cars. With a shower of arrows, I stopped their onrush on all sides and
vanquished them like the chief of celestials vanquishing hordes of
Danavas. Laughingly, with easiness I cut down the variegated standards,
decked with gold, of the advancing kings, with blazing shafts, O bull of
Bharata's race! In that combat I overthrew their steeds and elephants and
car-drivers, each with a single arrow. Beholding that lightness (of hand)
of mine, they desisted (from the fight) and broke. And having vanquished
all those rulers of the earth, I came back to Hastinapura, I then, O thou
of mighty arms, made over those maidens, intending them for my brothers
to Satyavati and represented unto her everything I had done.'"



SECTION CLXXV

"Bhishma said, 'Then, O chief of the Bharatas, approaching my mother,
that daughter of the Dasa clan, and saluting that parent of heroes, I
said these words,--Having vanquished all the kings, these daughters of
the ruler of Kasi, having beauty alone for their dowry, have been
abducted by me for the sake of Vichitravirya!--Then, O king, Satyavati
with eyes bathed in tears, smelt my head, and joyously said, 'By good
luck it is, O child, that thou hast triumphed!' When next, with
Satyavati's acquiescence, the nuptials approached, the eldest daughter of
the ruler of Kasi said these words in great bashfulness,--O Bhishma, thou
art conversant with morality, and art well-versed in all our scriptures!
Hearing my words, it behoveth thee to do towards me that which is
consistent with morality. The ruler of the Salwas was before this
mentally chosen by me as my lord. By him also, without my father's
knowledge, I was privately solicited. How wouldst thou, O Bhishma, born
especially as thou art in Kuru's race, transgress the laws of morality
and cause one that longeth for another to live in thy abode? Knowing
this, O bull of Bharata's race, and deliberating in thy mind, it behoveth
thee, O mighty-armed one, to accomplish what is proper. O monarch, it is
clear that the ruler of the Salwas waiteth (for me). It behoveth thee,
therefore, O best of the Kurus' to permit me to depart. O mighty-armed
one, be merciful to me, O foremost of righteous persons! Thou, O hero,
art devoted to truth, it is well-known all over the earth!'"



SECTION CLXXVI

"Bhishma said, 'I then placed the matter before (my mother) Kali,
otherwise called Gandhavati, as also all our counsellors, and also before
our special and ordinary priests and then permitted, O king, the eldest
of those maidens, Amva, to depart. Permitted by me, that maiden then went
to the city of the ruler of the Salwas. And she had for her escort a
number of old Brahmanas and was also accompanied by her own nurse. And
having travelled the whole distance (between Hastinapura and Salwa's
city), she approached king Salwa and said these words, 'I come, O thou of
mighty arms, expectant of thee, O high-souled one! Unto her, however, O
king, the lord of the Salwas said with a laughter, 'O thou of the fairest
complexion, I no longer desire to make a wife of thee who wast to be
wedded to another. Therefore, O blessed one, go back thither unto
Bhishma's presence. I no longer desire thee that was forcibly ravished by
Bhishma. Indeed, when Bhishma, having vanquished the kings, took thee
away, thou didst go with him cheerfully. When having humiliated and
vanquished all the kings of the earth, Bhishma took thee away, I no
longer desire thee, O thou of the fairest complexion, for a wife,--thee
that was to have been wedded to another! How can a king like myself, who
is acquainted with all branches of knowledge and who lays down laws for
the guidance of others, admit (into his abode) a woman who was to have
been wedded to another? O blessed lady, go whithersoever thou wishest,
without spending thy time in vain!' Hearing these words of his, Amva
then, O king, afflicted with the arrows of the god of love, addressed
Salwa, saying, 'Say not so, O lord of the earth, for it is not so! O
grinder of foes, cheerful I was not when taken away by Bhishma! He took
me away by force, having routed all the kings, and I was weeping all the
while. An innocent girl that I am and attached to thee, accept me, O lord
of the Salwas! The abandonment (by one) of those that are attached (to
him) is never applauded in the scriptures. Having solicited Ganga's son
who never retreats from battle, and having at last obtained his
permission, I come to thee! Indeed, the mighty-armed Bhishma, O king,
desireth me not! It hath been heard by me that his action (in this
matter) hath been for the sake of his brother. My two sisters Amvika and
Amvalika, who were abducted with me at the same time, have, O king, been
bestowed by Ganga's son on his younger brother Vichitravirya! O lord of
the Salwas, I swear, O tiger among men, by touching my own head that I
have never thought of any other husband than thee! I do not, O great
king, come to thee as one who was to have been wedded to another! I tell
thee the truth, O Salwa, truly swearing by my soul! Take me, O thou of
large eyes, me--a maiden come to thee of her own accord--one unbetrothed
to another, one desirous of thy grace!' Although she spoke in this
strain, Salwa, however, O chief of the Bharatas, rejected that daughter
of the ruler of Kasi, like a snake casting off his slough. Indeed,
although that king was earnestly solicited with diverse expressions such
as these, the lord of the Salwas still did not, O bull of the Bharata
race, manifest any inclination for accepting the girl. Then the eldest
daughter of the ruler of Kasi, filled with anger, and her eyes bathed in
tears, said these words with a voice choked with tears and grief, 'Cast
off, O king, by thee, whithersoever I may go, the righteous will be my
protectors, for truth is indestructible!'

"It thus, O thou of Kuru's race, that the lord of the Salwas rejected
that maiden who addressed him in language such as this and who was
sobbing in grief so tenderly. Go, go,--were the words that Salwa said
unto her repeatedly. I am in terror of Bhishma, O thou of fair hips, thou
art Bhishma's capture! Thus addressed by Salwa destitute of foresight,
that maiden issued out of his city sorrowfully and wailing like a
she-osprey.'"



SECTION CLXXVII

"Bhishma said, 'Issuing out of the city, Amva reflected sorrowfully in
this strain. 'There is not in the whole world a young woman in such a
miserable plight as I! Alas, destitute of friends, I am rejected by Salwa
also! I cannot go back to the city named after an elephant, for I was
permitted by Bhishma to leave that city, expectant of Salwa! Whom then
shall I blame? Myself? Or, the invincible Bhishma? Or, that foolish
father of mine who made arrangements for my self-choice? Perhaps, it is
my own fault! Why did I not leap down before from Bhishma's car, when
that fierce battle took place, for coming to Salwa? That I am so
afflicted now, as if deprived of my senses, is the fruit of that omission
of mine! Cursed be Bhishma! Cursed be my own wretched father of foolish
understanding, who had arranged prowess to be my dower, sending me out as
if I were a woman (disposed) for a consideration! Cursed be myself!
Cursed be king Salwa himself and cursed be my creator too! Cursed be they
through whose fault such great misery hath been mine! Human beings always
suffer what is destined for them. The cause, however, of my present
affliction is Bhishma, the son of Santanu; I, therefore, see that at
present my vengeance should fall upon him, either through ascetic
austerities or by battle, for he is the cause of my woe! But what king is
there that would venture to vanquish Bhishma in battle? Having settled
this, she issued out of the city for repairing to an asylum of the
high-souled ascetics of virtuous deeds. The night she stayed there,
surrounded by those ascetics. And that lady of sweet smiles told those
ascetics, O Bharata, all that had happened to herself with the minutest
details, O mighty-armed one, about her abduction, and her rejection by
Salwa.'

"There lived in that asylum an eminent Brahmana of rigid vows, and his
name was Saikhavatya. Endued with ascetic merit of a high order, he was a
preceptor of the scriptures and the Aranyakas. And the sage Saikhavatya,
of great ascetic merit, addressed that afflicted maiden, that chaste girl
sighing heavily in grief, and said, 'If it hath been so, O blessed lady,
what can high-souled ascetics residing in their (woody) retreats and
engaged in penances do?' That maiden, however, O king, answered him,
saying, 'Let mercy be shown to me; I desire a life in the woods, having
renounced the world. I will practise the severest of ascetic austerities.
All that I now suffer is certainly the fruit of those sins that I had
committed from ignorance in my former life. I do not venture to go back
to my relatives, ye ascetics, rejected and cheerless that I am knowing
that I have been humiliated by Salwa! Ye that have washed away your sins,
godlike as ye are, I desire that ye should instruct me in ascetic
penance! Oh, let mercy be shown to me!' Thus addressed, that sage then
comforted the maiden by examples and reasons borrowed from the
scriptures. And having consoled her thus, he promised, with the other
Brahmanas, to do what she desired.'"



SECTION CLXXVIII

"Bhishma said, 'Those virtuous ascetics then set themselves about their
usual avocations, thinking all the while as to what they should do for
that maiden. And some amongst them said, 'Let her be taken to her
father's abode.' And some amongst them set their hearts upon reproaching
ourselves. And some thought that repairing to the ruler of the Salwas, he
should be solicited to accept the maiden. And some said, 'No, that should
not be done, for she hath been rejected by him.' And after some time had
passed thus, those ascetics of rigid vows once more said unto her, 'What,
O blessed lady, can ascetics with senses under control do? Do not devote
thyself to a life in the woods, renouncing the world! O blessed lady,
listen to these words that are beneficial to thee! Depart hence, blessed
be thou, to thy father's mansion! The king, thy father, will do what
should next be done. O auspicious one, surrounded by every comfort, thou
mayest live there in happiness. Thou art a woman! At present, therefore,
O blessed one, thou hast no other protector save thy father. O thou of
the fairest complexion, as regards a woman, she hath her father for her
protector or her husband. Her husband is her protector when she is in
comfortable circumstances, but when plunged in misery, she hath her
father for her protector. A life in the woods is exceedingly painful,
especially to one that is delicate. Thou art a princess by birth; over
this, thou art, again, very delicate, O beautiful dame! O blessed lady,
there are numerous discomforts and difficulties attaching to a life in a
(woody) retreat, none of which, O thou of the fairest complexion, shalt
thou have to bear in thy father's abode!' Other ascetics, beholding that
helpless girl said to her, 'Seeing thee alone in deep and solitary woods,
kings may court thee! Therefore, set not thy heart upon such a course!'

"Hearing these words, Amva said, 'I am incapable of going back to my
father's abode in the city of Kasi, for without doubt I shalt then be
disregarded by all my relatives. Ye ascetics, I lived there, in my
father's abode, during my childhood. I cannot, however, now go to thither
where my father is. Protected by the ascetics, I desire to practise
ascetic austerities, so that in even future life of mine such sore
afflictions may not be mine! Ye best of ascetics, I desire, therefore, to
practise ascetic austerities!'

"Bhishma continued, 'When those Brahmanas were thinking thus about her,
there came into that forest that best of ascetics, the royal sage
Hotravahana. Then those ascetics reverenced the king with worship,
enquiries of welcome and courtesy, a seat, and water. And after he was
seated and had rested for a while, those denizens of the forest once more
began to address that maiden in the hearing of that royal sage. Hearing
the story of Amva and the king of Kasi, that royal sage of great energy
became very anxious at heart. Hearing her speak in that strain, and
beholding her (distressed), that royal sage of rigid austerities, viz.,
the high-souled Hotravahana, was filled with pity. Then, O lord, that
maternal grandsire of her rose up with trembling frame and causing that
maiden to sit on his lap, began to comfort her. He then acquired of her
in details about that distress of hers from its beginning. And she,
thereupon, represented to him minutely all that had happened. Hearing all
she said, the royal sage was filled with pity and grief. And that great
sage settled in mind what she would do. Trembling from agitation he
addressed the afflicted maiden sunk in woe, saying, 'Do not go back to
thy father's abode, O blessed lady! I am the father of thy mother. I will
dispel thy grief. Rely on me, O daughter! Great, indeed, must thy
affliction he when thou art so emaciated! At my advice, go unto the
ascetic Rama, the son of Jamadagni. Rama will dispel this great
affliction and grief of thine. He will slay Bhishma in battle if the
latter obeyeth not his behest. Go, therefore, unto that foremost one of
Bhrigu's race who resembleth the Yuga-fire itself in energy! That great
ascetic will place thee once more on the right track!' Hearing this, that
maiden, shedding tears all the while, saluted her maternal grandsire,
Hotravahana, with a bend of her head and addressed him, saying, 'Go I
will at thy command! But shall I succeed in obtaining a sight of that
reverend sire celebrated over the world? How will he dispel this poignant
grief of mine? And how shall I go to that descendant of Bhrigu? I desire
to know all this.'

"Hotravahana said, 'O blessed maiden, thou wilt behold Jamadagni's son,
Rama, who is devoted to truth and endued with great might and engaged in
austere penances in the great forest. Rama always dwelleth in that
foremost of the mountains called Mahendra. Many Rishis, learned in the
Vedas, and many Gandharvas and Apsaras also dwell there. Go, blessed be
thou, and tell him these words of mine, having saluted with thy bent head
that sage of rigid vows and great ascetic merit. Tell him also, O blessed
girl, all that thou seekest. If thou namest me, Rama will do everything
for thee, for Rama, the heroic son of Jamadagni, that foremost of all
bearers of arms, is a friend of mine highly pleased with me, and always
wisheth me well!' And while king Hotravahana, was saying all this unto
that maiden, thither appeared Akritavrana, a dear companion of Rama. And
on his advent those Munis by hundreds, and the Srinjaya king Hotravahana,
old in years, all stood up. And those denizens of the forest, uniting
with one another, did him all the rites of hospitality. And they all took
their seats surrounding him. And filled, O monarch, with gratification
and joy, they then started various delightful, laudable, and charming
subjects of discourse. And after their discourse was over, that royal
sage, the high-souled Hotravahana enquired of Akritavrana about Rama that
foremost of great sages, saying, 'O thou of mighty arms, where, O
Akritavrana, may that foremost of persons acquainted with the Vedas,
viz., Jamadagni's son of great prowess be seen?' Akritavrana answered him
saying, 'O lord, Rama always speaketh of thee, O king, saying,--That
royal sage of the Srinjayas is my dear friend,--I believe, Rama will be
here tomorrow morning. Thou wilt see him even here when he cometh to
behold thee. As regards this maiden, for what, O royal sage, hath she
come to the wood? Whose is she, and what is she to thee? I desire to know
all this.' Hotravahana. said, 'The favourite daughter of the ruler of
Kasi, she is, O lord, my daughter's child! The eldest daughter of the
king of Kasi, she is known by the name of Amva. Along with her two
younger sisters, O sinless one, she was in the midst of her Swayamvara
ceremonies. The names of her two younger sisters are Amvika and Amvalika,
O thou endued with wealth of asceticism! All the Kshatriya kings of the
earth were assembled together at the city of Kasi. And, O regenerate
Rishi, great festivities were going on there on account of (the
self-choice of) these maidens. In the midst of these, Santanu's son,
Bhishma, of mighty valour, disregarding all the kings, abducted the
girls. Vanquishing all the monarchs, the pure-souled prince Bhishma of
Bharata's race then reached Hastinapura, and representing everything unto
Satyavati, ordered his brother Vichitravirya's marriage to take place
with the girls he had brought. Beholding the arrangements for those
nuptials complete, this maiden, O bull among Brahmanas, then addressed
Ganga's son in the presence of his ministers and said,--I have, O hero,
within my heart chosen the lord of the Salwas to be my husband.
Conversant as thou art with morality, it behoveth thee not to bestow me
on thy brother, whose heart is given away to another!--Hearing these
words of hers, Bhishma took counsel with his ministers. Deliberating on
the matter, he, at last, with Satyavati's consent, dismissed this maiden,
Permitted thus by Bhishma, this girl gladly repaired to Salwa, the lord
of Saubha, and approaching him said,--Dismissed I have been by Bhishma.
See that I do not fall off from righteousness! In my heart, I have chosen
thee for my lord, O bull among kings. Salwa, however, rejected her,
suspecting the purity of her conduct. Even she hath come to these woods,
sacred for asceticism, being ardently inclined to devote herself to
ascetic penances! She was recognised by me from the account that she gave
of her parentage. As regards her sorrow, Bhishma is considered by her to
be its root!' After Hotravahana had ceased, Amva herself said, 'O holy
one, it is even so as this lord of earth, this author of my mother's
body, Hotravahana of the Srinjaya race hath said. I cannot venture to go
back to my own city, O thou that art endued with wealth of asceticism,
for shame and fear of disgrace, O great Muni! At present, O holy one,
even this is what hath been my determination, viz., that that would be my
highest duty which the holy Rama, O best of Brahmanas, might point out to
me!'"



SECTION CLXXIX

"Akritavrana said, 'Of these two afflictions of thine, for which, O
blessed lady, dost thou seek a remedy? Tell me this. Is it thy wish that
the lord of Saubha should be urged to wed thee, the high-souled Rama will
certainly urge him from desire of doing thee good? Or, if thou wishest to
behold Ganga's son, Bhishma, defeated in battle by intelligent Rama
Bhargava will gratify even that wish of thine. Hearing what Srinjaya has
to say, and what thou also, O thou of sweet smiles, may have to say, let
that be settled this very day what should be done for thee.' Hearing
these words, Amva said, 'O holy one, abducted I was by Bhishma acting
from ignorance, for, O regenerate one, Bhishma knew not that my heart had
been given away to Salwa. Thinking of this in thy mind, let that be
resolved upon by thee which is consistent with justice, and let steps be
taken for accomplishing that resolution. Do that, O Brahmana, which is
proper to be done towards either that tiger among the Kurus, viz.,
Bhishma, singly, or towards the ruler of the Salwas, or towards both of
them! I have told thee truly about the root of my grief. It behoveth
thee, O holy one, to do that which is consistent with reason.'

"Akritavrana said, 'This, O blessed lady, O thou of the fairest
complexion, that thou sayest with eyes fixed upon virtue, is, indeed,
worthy of thee. Listen, however, to what I say! If Ganga's son had never
taken thee to the city called after the elephant, then, O timid girl,
Salwa would have, at Rama's behest, taken thee on his head! It is because
Bhishma bore thee away by force that king Salwa's suspicions have been
awakened in respect of thee, O thou of slender-waist! Bhishma is proud of
his manliness and is crowned with success. Therefore, thou shouldst cause
thy vengeance to fall upon Bhishma (and no other)!' Hearing these words
of the sage, Amva said, 'O regenerate one, this desire hath been
cherished by me also in my heart, viz., that, if possible. Bhishma should
be caused by me to be slain in battle! O thou of mighty arms, be it
Bhishma or be it king Salwa, punish that man whom thou thinkest to be
guilty and through whose act I have been so miserable!'

"Bhishma continued, 'In conversation such as this, that day passed and
the night also, O best of Bharata's race, with its delicious breeze which
was neither cold nor hot. Then Rama appeared there, beaming with energy.
And that sage wearing matted-locks on his bead and attired in deer-skins
was surrounded by his disciples. And endued with magnanimous soul, he had
his bow in hand. And bearing also a sword and a battle-axe, that sinless
one, O tiger among kings, approached the Srinjaya king (Hotravahana) in
that forest. And the ascetics dwelling there and that king also who was
endued with great ascetic merit, beholding him, all stood up and waited,
O king, with joined hands. And that helpless maiden too did the same. And
they all cheerfully worshipped Bhargava with the offer of honey and
curds. Being worshipped duly by them, Rama sat with them seated round
him. Then, O Bharata, Jamadagni's son and Hotravahana, seated thus
together, began to discourse. And after their discourse was over, the
sage Hotravahana opportunately said in a sweet voice these words of grave
import unto that foremost one of Bhrigu's race, viz., Rama of mighty
strength, 'O Rama, this is my daughter's daughter, O lord, being the
daughter of the king of Kasi.

She hath something to be done for her! Oh, listen to it duly, O thou that
art skilled in all tasks!' Hearing these words of his friend, Rama
addressed that maiden saying. 'Tell me what thou hast to say.' At these
words, Amva approached Rama who resembled a blazing fire, and worshipping
both his feet with her bent head, touched them with her two hands that
resembled, in radiance, a couple of lotuses and stood silently before
him. And filled with grief, she wept aloud, her eyes bathed in tears. And
she then sought the protection of that descendant of Bhrigu, who was the
refuge of all distressed persons. And Rama said, 'Tell me what grief is
in thy heart. I will act according to thy words!' Thus encouraged, Amva
said, 'O thou of great vows, O holy one, today I seek thy protection! O
lord, raise me from this unfathomable ocean of sorrow.'

"Bhishma continued, 'Beholding her beauty and her youthful body and its
great delicacy, Rama began to think,--What will she say? And that
perpetuator of Bhrigu's line, thinking inwardly of this, sat long in
silence, filled with pity. He then addressed that maiden of sweet smiles
again, saying, 'Tell us what thou hast to say!' Thus encouraged, she
represented everything truly unto Bhargava. And Jamadagni's son, hearing
these words of the princess, and having first settled what he should do,
addressed that damsel of the fairest complexion, saying, 'O beautiful
lady, I will send word unto Bhishma, that foremost one of Kuru's race.
Having beard what my behest is, that king will certainly obey it. If,
however, the son of Jahnavi do not act according to my words, I will then
consume him in battle, O blessed girl, with all his counsellors! Or, O
princess, if thou desirest it, I may even address the heroic ruler of the
Salwas to the matter in hand.' Hearing these words of Rama, Amva said,
'Dismissed I was by Bhishma, O son of Bhrigu's race, as soon as he heard
that my heart had previously been freely given away to the ruler of the
Salwas. Approaching then the lord of Saubha, I addressed him in language
that was unbecoming. Doubtful of the purity of my conduct, he refused to
accept me. Reflecting on all this, with the aid of thy own understanding,
it behoveth thee, O son of Bhrigu's race, to do that which should be done
in view of these circumstances. Bhishma, however, of great vows is the
root of my calamity, for he brought me under his power taking me up (on
his car) by violence! Slay that Bhishma, O thou of mighty arms, for whose
sake, O tiger of Bhrigu's race, overwhelmed with such distress, I suffer
such poignant misery! Bhishma, O thou of Bhrigu's race, is covetous, and
mean, and proud of his victory. Therefore, O sinless one, thou shouldst
give him his deserts. While, of lord, I was being abducted by him, even
this was the desire that I cherished in my heart, viz., that I should
cause that hero of great vows to be slain. Therefore, O sinless Rama,
gratify this desire of mine! O thou of mighty arms, slay Bhishma, even as
Purandara slew Vritra.'"



SECTION CLXXX

"Bhishma said, 'O lord, repeatedly urged by that maiden to slay Bhishma,
Rama replied unto that weeping girl, saying, 'O daughter of Kasi, O thou
of the fairest complexion, I do not, on any account, take up arms now
except for the sake of those that are conversant with the Vedas. Tell me,
therefore, what else I can do for thee? Both Bhishma and Salwa are, O
princess, exceedingly obedient to me. Do not grieve, I will accomplish
thy object. I will not, however, O beautiful lady, take up arms, except
at the command of Brahmanas. This hath been my rule of conduct.'

"Amva said, 'My misery, O holy one, should by any means be dispelled by
thee. That misery of mine hath been caused by Bhishma. Slay him,
therefore, O lord, without much delay.'

"Rama said, 'O daughter of Kasi, say but the word and Bhishma, however,
deserving of reverence from thee, will, at my word, take up thy feet on
his head!'

"Amva said, 'O Rama, slay in battle that Bhishma who roareth like an
Asura. Indeed, summoned to the encounter (by him), slay him, O Rama, if
thou wishest (to do) what is agreeable to me. It behoveth thee, besides,
to make thy promise true.'

"Bhishma continued, 'While, O king, Rama and Amva were talking thus with
each other, the Rishi (Akritavrana) of highly virtuous soul said these
words, 'It behoveth thee not, O mighty-armed one, to desert this girl
that seeketh thy protection! If summoned to battle, Bhishma cometh to the
encounter and sayeth--I am vanquished, or, if he obeyeth thy words, then
that which this maiden seeketh will be accomplished, O son of Bhrigu's
race, and the words spoken by thee, O hero, will also, O lord, be true!
This also was, O great Muni, the vow then made by thee, O Rama,--the vow
made by thee before Brahmanas after thou hadst conquered all the
Kshatriyas, viz., that thou wouldst slay in battle the person, be he a
Brahmana, a Kshatriya, a Vaisya, or a Sudra, who would be a foe to the
Brahmanas. Thou hadst further promised that as long as thou wouldst live
thou wouldst not abandon those that would come to thee in fright and seek
thy protection, and that thou wouldst, O Bhargava, slay that proud
warrior who would vanquish in battle all the assembled Kshatriyas of the
earth! O Ram, even Bhishma, that perpetuator of Kuru's race, hath
achieved such success (over all the Kshatriyas)! Approaching him, O son
of Bhrigu's race, encounter him now in battle!'

"Rama said, 'O best of Rishis, I recollect that vow of mine made before.
I will, however (in the present instance) do that which conciliation may
point out. That task which the daughter of Kasi hath in her mind is a
grave one, O Brahmana! Taking this maiden with me, I will repair myself
to the place where Bhishma is. If Bhishma, proud of his achievements in
battle, do not obey my behest, I will then slay that arrogant wight. Even
this is my fixed resolve. The arrows shot by me do not stick to the
bodies of embodied creatures (but pass them through). This is known to
you from what you saw in my encounters with the Kshatriyas!' Having said
this, Rama then, along with all those seekers of Brahma, resolved to
depart from that asylum! and the great ascetic then rose from his seat.
Then all those ascetics passing that night there, performed (on the next
morning) their homa-rites and recited their prayers. And then they all
set out, desirous of taking my life. And Rama, accompanied by all those
devotees of Brahma, then came to Kurukshetra, O monarch, with that
maiden, O Bharata, in their company. And those high-souled ascetics, with
that foremost one of Bhrigu's race at head, having arrived on the banks
of the stream of Saraswati, quartered themselves there.'"



SECTION CLXXXI

"Bhishma said, 'After he had quartered there, on third day, O king,
Jamadagni's son of high vows, sent a message to me, saying, 'I have come
here, do what is agreeable to me.' Hearing that Rama, of great might, had
come to the confines of our kingdom, I speedily went with a joyous heart
to that master who was an ocean of energy. And I went to him, O king,
with a cow placed in the van of my train, and accompanied by many
Brahmanas, and (ordinary) priests (of our family), and by others,
resembling the very gods in splendour, employed by us on special
occasions. And beholding me arrived at his presence, Jamadagni's son, of
great prowess, accepted the worship I offered unto him and said these
words unto me.'

"Rama said, 'Thyself, divested of desire, with what mood of mind, O
'Bhishma, didst thou abduct, on the occasion of her self-choice, his
daughter of the king of Kasi and again dismiss her subsequently? By thee
hath this famous lady been dissociated from virtue! Contaminated by the
touch of thy hands before, who can marry her now? Rejected she hath been
by Salwa, because thou, O Bharata, hadst abducted her. Take her
therefore, to thyself, O Bharata, at my command. Let this daughter of a
king, O tiger among men, be charged with the duties of her sex! O king, O
sinless one, it is not proper that this humiliation should be hers!

'Seeing him plunged into sorrow (on account of the maiden) I said unto
him,--O Brahmana, I cannot, by any means, bestow this girl on my brother.
O thou of Bhrigu's race, it was to myself that she said, I am Salwa's!
And it was by me that she was permitted to go to Salwa's city. As regards
myself, even this is my firm vow that I cannot abandon Kshatriya
practices from fear or pity, or avarice of wealth, or lust!--Hearing
these words of mine, Rama addressed me, with eyes rolling in anger,
saying, 'If, O bull among, men, thou dost not act according to my words,
I will slay thee this very day along with all thy counsellors!' Indeed,
with eyes rolling in anger, Rama in great wrath told me these words
repeatedly. I, however, O chastiser of foes, then beseeched him in sweet
words. But though beseeched by me, he did not cool down. Bowing down with
my head unto that best of Brahmanas I then enquired of him the reason for
which he sought battle with me. I also said,--O thou of mighty arms,
while I was a child it was thou who instructed me in the four kinds of
arms. [18] I am, therefore, O thou of Bhrigu's race, thy disciple! Then
Rama answered me with eyes red in anger, 'Thou knowest me, O Bhishma, to
be thy preceptor, and yet, O Kauravya, thou acceptest not, for pleasing
me, this daughter of the ruler of Kasi! O delighter of the Kurus, I
cannot be gratified unless thou actest in this way! O mighty-armed one,
take this maiden and preserve thy race! Having been abducted by thee, she
obtaineth not a husband. Unto Rama that subjugator of hostile cities, I
replied, saying.--This cannot be, O regenerate Rishi! All thy labour is
vain, O son of Jamadagni, remembering thy old preceptorship, I am
striving, O holy one, to gratify thee! As regards this maiden, she hath
been refused by me before knowing what the faults, productive of great
evils, of the female sex are, who is there that would admit into his
abode a woman whose heart is another's and who (on that account) is even
like a snake of virulent poison? O thou of high vows, I would not, even
from fear of Vasava, forsake duty! Be gracious unto me, or do me without
delay that which thou hast thought proper. This sloka also, O thou of
pure soul, is heard in the Puranas, O lord, sung by the high-souled
Marutta, O thou of great intelligence! The renunciation is sanctioned by
the ordinance of a preceptor who is filled with vanity, who is destitute
of the knowledge of right and wrong, and who is treading in a devious
path.--Thou art my preceptor and it is for this that I have from love
reverenced thee greatly. Thou, however, knowest not the duty of a
preceptor, and it is for this that I will fight with thee. I would not
slay any preceptor in battle, especially again a Brahmana, and more
specially one endued with ascetic merit. It was for this that I forgive
thee. It is well-known truth, gatherable from the scriptures, that he is
not guilty of slaying a Brahmana who killeth in battle a person of that
order that taketh up weapons like Kshatriya and fighteth wrathfully
without seeking to fly. I am a Kshatriya stationed in the practice of
Kshatriya duties. One doth not incur sin, nor doth one incur any harm by
behaving towards a person exactly as that person deserveth. When a person
acquainted with the proprieties of time and place and well-versed in
matters affecting both profit and virtue, feels doubtful, as regards
anything, he should without scruples of any kind, devote himself to the
acquisition of virtue which would confer the highest benefit on him. And
since thou, O Rama, in a matter connected with profit of doubtful
propriety, actest unrighteously, I would certainly fight with thee in a
great battle. Behold the strength of my arms and my prowess that is
superhuman! In view of such circumstances, I shall certainly do, O son of
Bhrigu, what I can. I shall fight with thee, O regenerate one, on the
field of Kurukshetra! O Rama of great effulgence, equip thyself as thou
listest for single combat! Come and station thyself on the field of
Kurukshetra where, afflicted with my shafts in great battle, and
sanctified by my weapons, thou mayest obtain those regions that have been
won by thee (thought for thy austerities). O thou of mighty arms and
wealth of asceticism, there I will approach thee for battle,--thee that
art so fond of battle! There, O Rama, where in days of yore thou hadst
propitiated thy (deceased) fathers (with oblations of Kshatriya blood),
slaying thee there, O son of Bhrigu, I will propitiate the Kshatriya
slain by thee! Come there, O Rama, without delay! There, O thou that art
difficult of being vanquished, I will curb thy old pride about which the
Brahmanas speak! For many long years, O Rama, thou hast boasted,
saying,--I have, single-handed, vanquished all the Kshatriyas of the
Earth!--Listen now to what enabled thee to indulge in that boast! In
those days no Bhishma was born, or no Kshatriyas like unto Bhishma!
Kshatriyas really endued with valour have taken their births later on! As
regards thyself, thou hast consumed only heaps of straw! The person that
would easily quell thy pride of battle hath since been born! He, O
mighty-armed one, is no other than myself, even Bhishma, that subjugator
of hostile cities! Without doubt, O Rama, I shall just quell thy pride of
battle!'

"Bhishma continued, 'Hearing these words of mine. Rama addressed me,
laughingly saying, 'By good luck it is, O Bhishma, that thou desirest to
fight with me in battle! O thou of Kuru's race, even now I go with thee
to Kurukshetra! I will do what thou hast said! Come thither, O chastiser
of foes! Let thy mother, Jahnavi, O Bhishma, behold thee dead on that
plain, pierced with my shafts, and become the food of vultures, crows,
and other carnivorous birds! Let that goddess worshipped by Siddhas and
Charanas, that blessed daughter of Bhagiratha, in the form of a river,
who begat thy wicked self, weep today, O king, beholding thee slain by me
and lying miserable on that plain, however undeserving she may be of
seeing such a sight! Come, O Bhishma, and follow me, O proud wight,
always longing for battle! O thou of Kuru's race, take with thee, O bull
of Bharatas' line, thy cars and all other equipments of battle!' Hearing
these words of Rama that subjugator of hostile towns, I worshipped him
with a bend of my head and answered him, saying,--So be it! Having said
all this, Rama then went to Kurukshetra from desire of combat, and I
also, entering our city, represented everything unto Satyavati. Then
causing propitiatory ceremonies to be performed (for my victory), and
being blessed also by my mother, and making the Brahmanas utter
benedictions on me, I mounted on a handsome car made of silver and unto
which, O thou of great glory, were yoked steeds white in hue. And every
part of that car was well-built, and it was exceedingly commodious and
covered on all sides with tiger-skin. And it was equipped with many great
weapons and furnished with all necessaries. And it was ridden by
charioteer who was well-born and brave, who was versed in horse-lore,
careful in battle, and well-trained in his art, and who had seen many
encounters. And I was accoutred in a coat of mail, white in hue, and had
my bow in hand. And the bow I took was also white in hue. And thus
equipped, I set out, O best of Bharata's race! And an umbrella, white in
hue, was held over my head. And, O king, I was fanned with fans that also
were white in colour. And clad in white, with also a white head-gear, all
my adornments were white. And eulogised (with laudatory hymns) by
Brahmanas wishing me victory. I issued out of the city named after the
elephant, and proceeded to Kurukshetra, which, O bull of Bharata's race,
was to be the field of battle! And those steeds, fleet as the mind or the
wind, urged by my charioteer, soon bore me, O king, to that great
encounter. And arrived in the field of Kurukshetra, both myself and Rama,
eager for battle, became desirous of showing each other our prowess. And
arrived within view of the great ascetic Rama, I took up my excellent
conch and blew a loud blast. And many Brahmanas, O king, and many
ascetics having their abodes in the forest, as also the gods with Indra
at their head, were stationed there for beholding the great encounter.
And many celestial garlands and diverse kinds of celestial music and many
cloudy canopies could be noticed there. And all those ascetics who had
come with Rama, desiring to become spectators of the fight, stood all
around the field. Just at this juncture, O king, my divine mother devoted
to the good of all creatures, appeared before me in her own form and
said, 'What is this that thou seekest to do? Repairing to Jamadagni's
son, O son of Kuru's race, I will repeatedly solicit him saying,--Do not
fight Bhishma who is thy disciple!--O son, being a Kshatriya do not
obstinately set thy heart on an encounter in battle with Jamadagni's son
who is a Brahmana!' Indeed, it was thus that she reproved me. And she
also said, 'O son, Rama, equal in prowess unto Mahadeva himself, is the
exterminator of the Kshatriya order! It is not known to thee, that thou
desirest an encounter with him.' Thus addressed by her, I saluted the
goddess reverentially and replied unto her with joined hands, giving her,
O chief of the Bharatas, an account of all that had transpired in that
self-choice (of the daughter of Kasi). I also told her every thing, O
king of kings, about how I had urged Rama (to desist from the combat). I
also gave her a history of all the past acts of the (eldest) daughter of
Kasi. My mother then, the great River, wending to Rama, began, for my
sake, to beseech the Rishi of Bhrigu's race. And she said unto him these
words, viz.,--Do not fight Bhishma who is thy disciple!--Rama, however,
said unto her while she was beseeching him thus, 'Go and make Bhishma
desist! He doth not execute out my wish! It is for this that I have
challenged him!'

"Vaisampayana continued, 'Thus addressed by Rama, Ganga, from affection
for her son, came back to Bhishma. But Bhishma, with eyes rolling in
anger, refused to do her bidding. Just at this time, the mighty ascetic
Rama, that foremost one of Bhrigu's race, appeared in Bhishma's sight. An
then that best of the twice-born ones challenged him to the encounter.'"



SECTION CLXXXII

"Bhishma said, 'I then smilingly addressed Rama stationed for battle,
saying,--Myself on my car, I do not wish to fight with thee that art on
the earth! Mount on a car, O hero, and case thy body in mail, O
mighty-armed one, if indeed, O Rama, thou wishest to fight me in
battle!--Then Rama smilingly replied unto me on that field of battle,
saying, 'The Earth, O Bhishma, is my car, and Vedas, like good steeds,
are the animals that carry me! The wind is my car-driver, and my coat of
mail is constituted by those mothers in the Vedas (viz., Gayatri, Savitri
and Saraswati). Well-covered by these in battle, O son of Kuru's race, I
will fight!' Having said this, O Gandhari's son. Rama of prowess
incapable of being baffled, covered me on all sides with a thick shower
of arrows. I then beheld Jamadagni's son stationed on a car equipped with
every kind of excellent weapons! And the car he rode was exceedingly
handsome and was of wonderful appearance. And it had been created by a
fiat of his will, and it was beautiful like a town. And celestial steeds
were yoked unto it, and it was well-protected by the necessary defences.
And it was decked all over with ornaments of gold. And it was
well-covered with tough skins all around, and bore the device of the sun
and the moon. Rama was armed with bow and equipped with a quiver, and
with fingers cased in leathern fences! Akritavrana, the dear friend of
Bhargava, well-versed in the Vedas, did the duties of a car-driver for
that warrior. And he, of Bhrigu's race, repeatedly summoning me to
battle, saying,--Come, come,--gladden my heart. And I then, myself,
singly obtained for my adversary that invincible and mighty exterminator
of the Kshatriya race, viz., Rama risen like the sun himself in
splendour, desirous (on his part) of fighting singly! And after he had
poured three showers of arrows on me curbing my steeds, I came down from
my car and placing my bow aside I proceeded on foot to that best of
Rishis. And arriving before him, I worshipped the best of Brahmanas with
reverence. And having saluted him duly, I told him these excellent
words,--O Rama, whether thou art equal or superior to me, I will fight
with thee, my virtuous preceptor, in battle! O lord, bless me, wishing me
victory!'

"Rama, thus addressed, said, 'O foremost one of Kuru's race, he that
desires prosperity should act even thus! O thou of mighty arms, they that
fight with warriors more eminent than themselves, have this duty to
perform. O king, I would have cursed thee if thou hadst not approached me
thus! Go, fight carefully and summoning all thy patience, O thou of
Kuru's race! I cannot, however, wish thee victory, for I myself stand
here to vanquish thee! Go, fight fairly! I am pleased with thy
behaviour!--Bowing unto him, I then speedily came back, and mounting on
my car, I once more blew my conch decked with gold, And then, O Bharata,
the combat commenced between him and me. And it lasted for many days.
each of us, O king, having been desirous of vanquishing the other. And in
that battle, it was Rama who struck me first with nine hundred and sixty
straight arrows furnished with vulturine wings. And with that arrowy
shower, O king, my four steeds and charioteer were completely covered!
Notwithstanding all this, however, I remained quiet in that encounter,
accoutred in my coat of mail! Bowing unto the gods, and especially unto
the Brahmanas, I then smilingly addressed Rama stationed for battle,
saying,--Although thou hast shown little regard for me, yet I have fully
honoured thy preceptorship! Listen again, O Brahmana, to some other
auspicious duty that should be discharged if virtue is to be earned! The
Vedas that are in thy body, and the high status of Brahmana that is also
in thee, and the ascetic merit thou hast earned by the severest of
austerities, I do not strike at these! I strike, however, at that
Kshatriyahood which thou, O Rama, hast adopted! When a Brahmana taketh up
weapons, he becometh a Kshatriya. Behold now the power of my bow and the
energy of my arms! Speedily shall I cut off that bow of thine with a
sharp shaft!--Saying this I shot at him, O bull of Bharata's race, a
sharp broad-headed arrow, And cutting off one of the horns of his bow
with it. I caused it to drop on the ground. I then shot at Jamadagni's
car a hundred straight arrows winged with vulturine feathers. Piercing
through Rama's body and borne along by the wind, those arrows coursing
through space seemed to vomit blood (from their mouths) and resembled
veritable snakes. Covered all over with blood and with blood issuing out
of his body. Rama, O king, shone in battle, like the Sumeru mountain with
streams of liquid metal rolling down its breast, or like the Asoka tree
at the advent of spring, when covered with red bunches of flowers, or, O
king, like the Kinsuka tree when clad in its flowery attire! Taking up
then another bow, Rama, filled with wrath, showered upon me numerous
arrows of excessive sharpness, furnished with golden wings. And those
fierce arrows of tremendous impetus, resembling snakes, or fire, or
poison, coming at me from all sides, pierced my very vitals and caused me
to tremble. Summoning all my coolness then addressed myself for the
encounter, and filled with rage I pierced Rama with a hundred arrows. And
afflicted with those hundred blazing shafts resembling either fire, or
the sun or looking like snakes of virulent poison, Rama seemed to lose
his senses! Filled, O Bharata, with pity (at the sight), I stopped of my
own accord and said,--Oh, fie on battle! Fie on Kshatriya practices! And
overwhelmed, O king, with grief, I repeatedly said,--Alas, great is the
sin committed by me through observance of Kshatriya practices, since I
have afflicted with arrows my preceptor who is a Brahmana endued with a
virtuous soul!--After that, O Bharata, I ceased striking Jamadagni's son
any more. At this time, the thousand-rayed luminary, having heated the
earth with his rays, proceeded at the close of day to his chambers in the
west and the battle also between us ceased.'"



SECTION CLXXXIII

"Bhishma said, 'After the battle had ceased, my charioteer, well-skilled
in such operations, drew out from his own body, from the bodies of my
steeds, and from my body as well, the arrows that struck there. Next
morning, when the sun rose, the battle commenced again, my horses having
(a little while before) been bathed and allowed to roll on the ground and
having had their thirst slaked and thereby re-invigorated. And beholding
me coming quickly to the encounter attired in a coat of mail and
stationed on my car, the mighty Rama equipped his car with great care.
And I myself also, beholding Rama coming towards me from desire of
battle, placed aside my bow and quickly descended from my car. Saluting
Rama I re-ascended it, O Bharata, and desirous of giving battle, stood
fearlessly before that son of Jamadagni. I then overwhelmed him with a
thick shower of arrows, and he too covered me with an arrowy shower in
return. And filled with wrath. Jamadagni's son once more shot at me a
number of fierce shafts of great force and blazing mouths looking like
veritable snakes! And I too, O king, shooting sharp shafts by hundreds
and thousands, repeatedly cut: off Rama's arrows in mid-air before they
could come at me. Then the mighty son of Jamadagni began to hurl
celestial weapons at me, all of which I repelled, desirous of achieving
mightier feats, O thou of strong arms, with-my weapons. And loud was the
din that then arose in the welkin all around. At that time, I hurled at
Rama the weapon named Vayavya which Rama neutralised, O Bharata, by the
weapon called Guhyaka. Then I applied, with proper mantras, the weapon
called Agneya but the lord Rama neutralised that weapon of mine by one
(of his) called Varuna. And it was in this way that I neutralised the
celestial weapons of Rama, and that chastiser of foes, Rama also, endued
with great energy and acquainted with celestial weapons, neutralised the
weapons shot by me. Then, O monarch, that best of Brahmanas, the mighty
son of Jamadagni, filled with wrath, suddenly wheeling to my right,
pierced me in the breast. At this, O best of the Bharatas, I swooned on
my best of cars. And beholding me, reft of consciousness, my charioteer
quickly bore me away from the field. And seeing me afflicted and pierced
with Rama's weapons and borne away drooping and in a swoon, all the
followers of Rama, including Akritavrana and others and the princess of
Kasi, filled with joy, O Bharata, began to shout aloud! Regaining
consciousness then, I addressed my charioteer, saying,--Go where Rama
stayeth! My pains have left me, and I am ready for battle!--Thus
instructed, my charioteer soon took me where Rama was, with the aid of
those exceedingly handsome steeds of mine that seemed to dance as they
coursed (through the plain) and that were endued with the speed of the
wind. And approaching Rama then, O thou of Kuru's race, and filled with
wrath, from desire of vanquishing his angry self, I overwhelmed him with
an arrowy shower! But Rama, shooting three for every single of mine, cut
into fragments every one of my straight-going arrows in mid air before
any of them could reach him! And beholding those well-furnished arrows of
mine by hundreds and thousands, each cut off in twain by Rama's arrows,
all the followers of Rama were filled with joy. Impelled then by the
desire of slaying him, I shot at Rama, the son of Jamadagni, a
good-looking arrow of blazing effulgence with Death's self sitting at its
head. Struck very forcibly therewith and succumbing to its impetus, Rama
fell into a swoon and dropped down on the ground. And when Rama thus
dropped on the ground, exclamations of Oh and Alas arose on all sides,
and the whole universe, O Bharata, was filled with confusion and alarm,
such as may be witnessed if the sun himself were ever to fall down from
the firmament! Then all those ascetics together with the princess of
Kasi, quietly proceeded, O son of Kuru's race, with great anxiety towards
Rama. And embracing him, O Kaurava, they began to comfort him softly with
the touch of their hands, rendered cold by contact with water, and with
assurances of victory. Thus comforted, Rama rose up and fixing an arrow
to his bow he addressed me in an agitated voice, saying, 'Stay, O
Bhishma! Thou art already slain! And let off by him, that arrow quickly
pierced my left side in that fierce encounter. And struck therewith, I
began to tremble like a tree shaken by the tempest. Slaying my horses
then in terrific combat, Rama, fighting with great coolness, covered me
with swarms of winged arrows, shot with remarkable lightness of hand. At
this, O mighty-armed one, I also began to shoot arrows with great
lightness of hand for obstructing Rama's arrowy shower. Then those arrows
shot by myself and Rama covering the welkin all around, stayed even there
(without failing down). And, thereupon, enveloped by clouds of arrows the
very sun could not shed its rays through them. And the very wind,
obstructed by those clouds, seemed to be unable to pass through them.
Then, in consequence of the obstructed motion of the wind, the rays of
the sun, and the clash of the arrows against one another, a conflagration
was caused in the welkin. And then those arrows blazed forth in
consequence of the fire generated by themselves, and fell on the earth,
consumed into ashes! Then Rama, O Kaurava, filled with rage, covered me
with hundreds and thousands and hundreds of thousands and hundreds of
millions arrows! And I also, O king, with my arrows resembling snakes of
virulent poison, cut into fragments all those arrows of Rama and caused
them to fall down on the earth like snakes cut into pieces. And it was
thus, O best of the Bharatas, that combat took place. When, however, the
shades of evening approached, my preceptor withdrew from the fight.'"



SECTION CLXXXIV

"Bhishma said, 'The next day, O bull of Bharata's race, frightful again
was the combat that wok place between me and Rama when I encountered him
once more. That hero of virtuous soul, conversant with celestial
weapons,--the lord Rama, from day to day, began to use diverse kinds of
celestial weapons. Regardless of life itself, which is so difficult of
being sacrificed, in that fierce combat, O Bharata, I baffled all those
weapons with such of mine as are capable of baffling them. And, O
Bharata, when diverse weapons were in this way neutralised and baffled by
means of counter-weapons, Rama, of mighty energy began to contend against
me in that battle, reckless of his own life. Seeing all his weapons
baffled, the high-souled son of Jamadagni then hurled at me a fierce
lance, blazing like a meteor, with flaming mouth, filling the whole
world, as it were, with its effulgence, and resembling the dart hurled by
Death himself! I, however, with my arrows cut into three fragments that
blazing dart rushing against me, and resembling in effulgence the sun
that rises at end of the Yuga! At this, breezes charged with fragrant
odours began to blow (around me). Beholding that dart of his cut off,
Rama, burning with anger, hurled a dozen other fierce darts. Their forms,
O Bharata, I am incapable of describing in consequence of their great
effulgence and speed. How, indeed, shall I describe their forms?
Beholding those diverse-looking darts approach me from all sides, like
long tongues of fire and blazing forth with fierce energy like the dozen
suns that arise at the time of the destruction of the universe, I was
filled with fear. Seeing an arrowy net advancing against me, I baffled it
with an arrowy downpour of mine, and then sent a dozen shafts by which I
consumed those fierce-looking dozen darts of Rama. Then, O king, the
high-souled son of Jamadagni showered on me numerous fierce-looking
darts, furnished with variegated handles decked with gold, possessed of
golden wings, and resembling flaming meteors! Baffling those fierce darts
by means of my shield and sword, and causing them in that combat to fall
down on the ground, I then, with clouds of excellent arrows, covered
Rama's excellent steeds and his charioteer. Then that high-souled smiter
of the lord of the Haihayas, [19] beholding those darts of mine equipped
with gold-decked handles and resembling snakes emerged out of their
holes, and filled with wrath at the sight, had recourse once more to
celestial weapons! Then swarms of fierce arrows, looking like flights of
locusts fell upon me and overwhelmed me, my steeds, my charioteer, and my
car! Indeed, O king, my car, horses, and charioteer, were covered all
over with those arrows! And the yoke, shaft, wheels, and the wheel-spokes
of my car, overwhelmed with that arrowy shower, at once broke. After that
arrowy shower, however, was over, I also covered my preceptor with a
thick shower of arrows. Thereupon, that mass of Brahmic merit, mangled
with that arrowy downpour, began to bleed copiously, and continuously.
Indeed, like Rama afflicted with my clouds of arrows, I too was densely
pierced with his arrows. When at last in the evening, the sun set behind
the western hills, our combat came to an end.'"



SECTION CLXXXV

"Bhishma said, 'Next morning, O king, when the sun rose brightly, the
combat between myself and him of Bhrigu's race, again, commenced. Then
Rama, that foremost of smiters, stationed on his quickly-moving car,
rained on me a thick downpour of arrows like the clouds on the
mountain-breast. My beloved charioteer then, afflicted by that arrowy
shower, swerved from his place in the car, filling me with grief on his
account. A total unconsciousness then came over him. And thus wounded by
that arrowy downpour he fell down upon the earth in a swoon. And
afflicted as he had been by Rama's shafts, he soon gave up his life.
Then, O great king, fear entered my heart. And when, on the death of my
charioteer, I was still lamenting for him with heart unhinged by sorrow,
Rama began to shoot at me many death-dealing shafts. Indeed, even when
endangered at the death of my charioteer I was lamenting for him, he of
Bhrigu's race, drawing the bow with strength, pierced me deep with an
arrow! O king, that blood-drinking shaft, falling upon my breast, pierced
me through and fell simultaneously with my person upon the earth! Then, O
bull of Bharata's race, thinking I was dead, Rama repeatedly roared aloud
like the clouds and rejoiced exceedingly! indeed, O king, when thus I
fell down on the earth, Rama, filled with joy, sent forth loud shouts
along with his followers, while all the Kauravas who stood beside me and
all those who came there to witness the combat were afflicted with great
woe on seeing me fall. While lying prostrate, O lion among kings, I
beheld eight Brahmanas endued with the effulgence of the sun or the fire.
They stood surrounding me on that field of battle and supporting me on
their arms. Indeed, borne up by those Brahmanas I had not to touch the
ground. Like friends they supported me in mid-air while I was breathing
heavily. And they were sprinkling me with drops of water. And bearing me
up as they stood, they then, O king, repeatedly said unto me, 'Do not
fear! Let prosperity be thine!' Comforted then by those words of theirs,
I quickly rose up. I then beheld my mother Ganga--that foremost of the
rivers, stationed on my car. Indeed, O king of the Kurus, it was that
great river-goddess who had controlled my steeds in the combat (after my
charioteer's fall)! Worshipping then the feet of my mother and of the
spirits of my ancestors, I ascended my car. My mother then protected my
car, steeds, and all the implements of battle. With joined bands I
entreated her to go away. Having dismissed her, I myself restrained those
steeds endued with the speed of the wind, and fought with Jamadagni's
son, O Bharata, till the close of the day! Then, O chief of the Bharatas,
in course of that combat, I shot at Rama a powerful and heart-piercing
arrow endued with great speed. Afflicted with that shaft, Rama then, his
bow loosened from his grasp, fell down upon the earth on his knees, reft
of consciousness! And when Rama, that giver of many thousands (of golden
coins) fell, masses of clouds covered the firmament, pouring a copious
shower of blood! And meteors by hundreds fell, and thunder-rolls were
heard, causing everything to tremble! And suddenly Rahu enveloped the
blazing sun, and rough winds began to blow! And the earth itself began to
tremble. And vultures and crows and cranes began to alight in joy! And
the points of the horizon seemed to be ablaze and jackals began
repeatedly to yell fiercely! And drums, unstruck (by human hands), began
to produce harsh sound! Indeed, when the high-souled Rama embraced the
earth, reft of consciousness, all these frightful and alarming omens of
evil were seen! Then all on a sudden rising up, Rama approached me once
more, O Kaurava, for battle, forgetting everything and deprived of his
senses by anger. And that mighty-armed one took up his bow endued with
great strength and also a deadly arrow. I, however, resisted him
successfully. The great Rishis then (that stood there) were filled with
pity at the sight, while he, however, of Bhrigu's race, was filled with
great wrath. I then took up a shaft, resembling the blazing fire that
appears at the end of the Yuga, but Rama of immeasurable soul baffled
that weapon of mine. Then covered by clouds of dust, the splendour of the
solar disc was dimmed, and the sun went to the western mount. And night
came with its delicious and cool breezes, and then both of us desisted
from the fight. In this way, O king, when evening came the fierce battle
ceased, and (next day) with the re-appearance of the sun it commenced
again. And it lasted for three and twenty days together.'"



SECTION CLXXXVI

"Bhishma said, 'Then, O great king, during the night, having bowed unto
the Brahmanas, the Rishis, the gods, and all those creatures that wander
during the dark, and also all the kings of the earth, I laid myself down
on my bed, and in the solitude of my room, I began to reflect in the
following way.--For many days hath this fierce combat of terrible
consequence lasted between myself and Jamadagni. I am unable, however, to
vanquish on the field of battle that Rama of mighty energy. If indeed, I
am competent to vanquish in battle that Brahmana of mighty strength,
viz., Jamadagni's son of great prowess, then let the gods kindly show
themselves to me this night!--Mangled with arrows as I lay asleep, O
great king, that night on my right side, towards the morning, those
foremost of Brahmanas who had raised me when I had fallen down from my
car and held me up and said unto me--Do not fear--and who had comforted
me, showed themselves to me, O king, in a dream! And they stood
surrounding me and said these words. Listen to them as I repeat them to
thee, O perpetuator of Kuru's race! Rise, O Ganga's son, thou needst have
no fear! We will protect thee, for thou art our own body! Rama, the son
of Jamadagni, will never be able to vanquish thee in battle! Thou, O bull
of Bharata's race, wilt be the conqueror of Rama in combat! This beloved
weapon, O Bharata, called Praswapa, appertaining to the lord of all
creatures, and forged by the divine artificer, will come to thy
knowledge, for it was known to thee in thy former life! Neither Rama, nor
any person on earth is acquainted with it. Recollect it, therefore, O
thou of mighty arms, and apply it with strength! O king of kings, O
sinless one, it will come to thee of itself! With it, O Kaurava, thou
wilt be able to check all persons endued with mighty energy! O king, Rama
will not be slain outright by it, thou shalt not, therefore, O giver of
honours, incur any sin by using it! Afflicted by the force of this thy
weapon, the son of Jamadagni, will fall asleep! Vanquishing him thus,
thou wilt again awaken him in battle, O Bhishma, with that dear weapon
called Samvodhana! Do what we have told thee, O Kauravya, in the morning,
stationed on thy car. Asleep or dead we reckon it as the same, O king,
Rama will not surely die! Apply, therefore, this Praswapa weapon so
happily thought of!--Having said this, O king, those foremost of
Brahmanas, eight in number and resembling one another in form, and
possessed of effulgent bodies, all vanished from my sight!'"



SECTION CLXXXVII

"Bhishma said, 'After the night had passed away, I awoke, O Bharata, and
thinking of my dream I was filled with great joy. Then, O Bharata, the
combat began between him and me--a combat that was fierce and unrivalled
and that made the hairs of all creatures stand on their ends. And
Bhargava poured on me an arrowy shower which I baffled with an arrowy
shower of mine. Then filled with wrath at what he had seen the day before
and what he saw that day, Rama hurled at me a dart, hard as Indra's
thunderbolt and possessed of effulgence, resembling the Yama's mace! It
came towards me like a blazing flame of fire and drinking up, as it were,
all the quarters of that field of battle! Then, O tiger among the Kurus,
it fell, O perpetuator of Kuru's line, upon my shoulder, like the
lightning's flame that ranges the sky. Wounded thus by Rama, O thou of
red eyes, my blood, O mighty-armed one, began to flow copiously like
streams of red earth from a mountain (after a shower)! Filled with great
wrath, I then shot at Jamadagni's son a deadly shaft, fatal as the poison
of a snake. That heroic and best of Brahmanas, struck therewith at the
forehead, O monarch, then appeared as beautiful as a crested hill!
Extremely angry, that hero then, changing his position and drawing the
bow-string with great strength, aimed at me a terrible shaft resembling
all-destructive Death himself, and capable of grinding all foes! That
fierce arrow fell upon my breast, hissing (through the air) like a snake.
Covered with blood, I fell down on the earth, O king, thus struck.
Regaining consciousness, I hurled at Jamadagni's son a frightful dart,
effulgent as the thunderbolt. That dart fell upon the bosom of that
foremost of Brahmanas. Deprived of his senses at this, Rama began to
tremble all over. That great ascetic then, viz., his friend, the
regenerate Akritavrana, embraced him and with diverse words of comfort
soothed him. Reassured thus, Rama of high vows was then filled with wrath
and vindictiveness. He invoked the great Brahma weapon. For baffling it I
also used the same excellent weapon. Clashing against each other, the two
weapons began to blaze forth brightly, showing what happens at the end of
the Yuga! Without being able to reach either myself or Rama, those two
weapons, O best of the Bharatas, met each other in the mid-air. Then the
whole welkin seemed to be ablaze, and all creatures, O monarch, became
highly distressed. Afflicted by the energy of those weapons, the Rishis,
the Gandharvas, and the gods were all greatly pained. Then earth, with
her mountains and seas and trees began to tremble, and all creatures,
heated with the energy of the weapons, were greatly afflicted. The
firmament, O king, became ablaze and the ten points of the horizon became
filled with smoke. Creatures, therefore, that range the welkin were
unable to stay in their element. When, at all this, the whole world with
the gods, the Asuras and the Rakshasas began to utter exclamations of
woe.--This is the time--thought I and became desirous, O Bharata, of
speedily shooting the Praswapa weapon at the command of those utterers of
Brahma (that had appeared to me in my dream)! The Mantras also for
invoking excellent weapon suddenly came to my mind!'"



SECTION CLXXXVIII

"Bhishma said, 'When I had formed this resolution, O king, a din of
tumultuous voices arose in the sky. And it said,--O son of Kuru's race,
do not let off the Praswapa weapon!--Notwithstanding this, I still aimed
that weapon at Bhrigu's descendant. When I had aimed it, Narada addressed
me, saying, 'Yonder, O Kauravya, stay the gods in the sky! Even they are
forbidding thee today! Do not aim the Praswapa weapon! Rama is an ascetic
possessed of Brahma merit, and he is, again, thy preceptor! Never,
Kauravya, humiliate him.' While Narada was telling me this, I beheld
those eight utterers of Brahma stationed in the sky. Smilingly, O king,
they said unto me slowly,--O chief of the Bharatas, do even what Narada
sayeth. Even that, O best of Bharata's race, is highly beneficial to the
world!' I then withdrew that great weapon called Praswapa and invoked
according to the ordinance the weapon called Brahma in the combat.
Beholding the Praswapa weapon withdrawn, O lion among kings, Rama was in
great huff, and suddenly exclaimed, 'Wretch that I am, I am vanquished, O
Bhishma!' Then Jamadagni's son behold before him his venerable father and
his father's fathers. They stood surrounding him there, and addressed him
in these words of consolation, 'O sire, never display such 'rashness
again, the rashness, viz., of engaging in battle with Bhishma, or
especially with any Kshatriya, O descendant of Bhrigu's race, to fight is
the duty of a Kshatriya! Study (of the Vedas) and practice of vows are
the highest wealth of Brahmanas! For some reason, before 'this, thou
hadst been ordered by us to take up weapons. Thou hadst then perpetrated
that terrible and unbecoming feat. Let this battle with Bhishma be thy
very last, for enough of it thou hadst already. O thou of mighty arms,
leave the combat. Blessed be thou, let this be the very last instance of
thy taking up the bow! O invincible one, throw thy bow aside, and
practice ascetic austerities, O thou of Bhrigu's race! Behold, Bhishma,
the son of Santanu, is forbidden by all the gods! They are endeavouring
to pacify him, repeatedly saying,--Desist from this battle! Do not light
with Rama who is thy preceptor. It is not proper for thee, O perpetuator
of Kuru's race, to vanquish Rama in battle! O son of Ganga, show this
Brahmana every honour on the field of battle! As regards thee, we are thy
superiors and therefore forbid thee! Bhishma is one of the foremost of
Vasus! O son, it is fortunate, that thou art still alive! Santanu's son
by Ganga--a celebrated Vasu as he is,--how can he be defeated by thee?
Desist, therefore, O Bhargava! That foremost of the Pandavas, Arjuna, the
mighty son of Indra, hath been ordained by the Self-create to be the
slayer of Bhishma!'

"Bhishma continued, 'Thus addressed by his own ancestors, Rama answered
them, saying, 'I cannot give up the combat. Even this is the solemn vow I
have made. Before this, I never left the field, giving up battle! Ye
grandsires, if you please, cause Ganga's son to desist from the fight! As
regards myself, I can, by no means, desist from the combat!' Hearing
these words of his, O king, those ascetics with Richika at their head,
coming to me with Narada in their company, told me, 'O sire, desist from
battle! Honour that foremost of Brahmanas!' For the sake of Kshatriya
morality, I replied unto them, saying. Even this is the vow I have taken
in this world, viz., that I would never desist from battle turning my
back, or suffer my back to be wounded with arrows! I cannot, from
temptation or distress, or fear, or for the sake of wealth, abandon my
eternal duty! Even this is my fixed resolution! Then all those ascetics
with Narada at their head, O king, and my mother Bhagirathi, occupied the
field of battle (before me). I, however, stayed quietly with arrows and
bow as before, resolved to fight. They then once more turned towards Rama
and addressed him, saying. 'The hearts of Brahmanas are made of butter.
Be pacified, therefore, O son of Bhrigu's race! O Rama, O Rama, desist
from this battle, O best of Brahmanas! Bhishma is incapable of being
slain by thee, as indeed, thou, O Bhargava, art incapable of being slain
by him!' Saying these words while they stood obstructing the field, the
Pitris caused that descendant of Bhrigu's race to place aside his
weapons. Just at this time I once more beheld those eight utterers of
Brahma, blazing with effulgence and resembling bright stars risen on the
firmament. Stationed for battle as I was, they said these words unto me
with great affection, 'O thou of mighty arms, go unto Rama who is thy
preceptor! Do what is beneficial to all the worlds. Beholding then that
Rama had desisted owing to the words of his well-wishers, I also, for the
good of the worlds, accepted the words of my well-wishers. Though mangled
exceedingly, I still approached Rama and worshipped him. The great
ascetic Rama then, smilingly, and with great affection, said unto me,
'There is no Kshatriya equal to thee on the earth! Go now, O Bhishma, for
in this combat thou hast pleased me highly'! Summoning then in my
presence that maiden (the daughter of Kasi), Bhargava sorrowfully said
unto her these words in the midst of all those high-souled persons.'"



SECTION CLXXXIX

"Rama said, 'O damsel, in the very sight of all these persons, I have
fought according to the best of my power and displayed my prowess! By
using even the very best of weapons I have not been able to obtain any
advantage over Bhishma, that foremost of all wielders of weapons! I have
exerted now to the best of my power and might. O beautiful lady, go
withersoever thou wishest! What other business of thine can I accomplish?
Seek the protection of Bhishma himself! Thou hast no other refuge now!
Shooting mighty weapons Bhishma hath vanquished me!' Having said this,
the high-souled Rama sighed and remained silent. That maiden then
addressed him, saying, 'O holy one, it is even so as thy holy self hath
said! This Bhishma of great intelligence is incapable of being vanquished
in battle by even the gods! Thou hast done my business to the best of thy
exertion and power. Thou hast displayed in this battle energy incapable
of being baffled and weapons also of diverse kinds. Thou hast yet been
unable to obtain any advantage over Bhishma in combat. As regards myself,
I will not go a second time to Bhishma. I will, however, O perpetuator of
Bhrigu's race, go thither, O thou endued with wealth of asceticism, where
I may (obtain the means to) myself slay Bhishma in battle!' Having said
the words, that maiden went away, with eyes agitated with wrath, and
thinking to compass my death, she firmly resolved to devote herself to
asceticism. Then that foremost one of Bhrigu's race, accompanied by those
ascetics, bidding me farewell, departed, O Bharata, for the mountains
whence he had come. I also, ascending my car, and praised by the
Brahmanas, entered our city and represented, everything unto my mother
Satyavati, everything that had transpired, and she, O great king, uttered
benedictions on me. I then appointed persons endued with intelligence to
ascertain the doings of that maiden. Devoted to the good of myself--their
well-wisher, those spies of mine, with great application brought to me
accounts of her course of action, her words and actions, from day to day.
When that maiden went to the woods, resolved on ascetic austerities, even
then I became melancholy, and afflicted with pain, I lost my heart's
tenor. Except one acquainted with Brahma and observant of vows, that are
praiseworthy owing to the austerities they involve, no Kshatriya hath
ever by his prowess, vanquished me in battle! I then, O king, humbly
represented to Narada as also to Vyasa all that the maiden did. They both
told me, 'O Bhishma, do not give way to sorrow on account of the daughter
of Kasi. Who is there that would venture to baffle destiny by individual
exertion?' Meanwhile, O great king, that maiden, entering a cluster of
retreats practised austerities, that were beyond human powers (of
endurance). Without food, emaciated, dry, with matted-locks and begrimed
with filth, for six months she lived on air only, and stood unmoved like
a street-post. And that lady, possessed of wealth of asceticism,
foregoing all food in consequence of the fast she kept, passed a whole
year after this, standing in the waters of the Yamuna. Endued with great
wrath, she passed the next whole year standing on her front toes and
having eaten only one fallen leaf (of a tree). And thus for twelve years,
she made the heavens hot by her austerities. And though dissuaded by her
relatives, she could not by any means be weaned off (from that course of
action). She then went unto Vatsabhumi resorted to by the Siddhas and
Charanas, and which was the retreat of high-souled ascetics of pious
deeds. Bathing frequently in the sacred waters of that retreat, the
princess of Kasi roamed about according to her will. Proceeding next (one
after another) to the asylum, O king, of Narada, and to the auspicious
asylum of Uluka and to that of Chyavana, and to the spot sacred to
Brahmana, and to Prayaga the sacrificial platform of the gods, and to
that forest sacred to the gods, and to Bhogawati, and, O monarch, to the
asylum of Kusika's son (Viswamitra), and to the asylum of Mandavya, and
also to the asylum of Dwilipa, and to Ramhrada, and, O Kaurava, to the
asylum of Garga, the princess of Kasi, O king, performed ablutions in the
sacred waters of all these, observing all the while the most difficult of
vows. One day, my mother from the waters asked her, O Kauravya, saying,
'O blessed lady, for what dost thou afflict thyself so? Tell me the
truth!' Thus asked, O monarch, that faultless damsel answered her with
joined hands, saying, 'O thou of handsome eyes, Rama hath been vanquished
in battle by Bhishma. What other (Kshatriya) king then would venture to
defeat the latter when ready with his weapons? As regards myself, I am
practising the severest penances for the destruction of Bhishma. I wander
over the earth, O goddess, so that I may slay that king! In every thing I
do, O goddess, even this is the great end of my vows!' Hearing these
words of hers, the Ocean-going (river Ganga) replied unto her, saying, 'O
lady, thou art acting crookedly! O weak girl, this wish of thine thou
shalt not be able to achieve, O faultless one? if, O princess of Kasi,
thou observest these vows for destruction of Bhishma, and if thou takest
leave of thy body while observing them, thou shalt (in thy next birth)
become a river, crooked in her course and of water only during the rains!
All the bathing places along thy course will be difficult of approach,
and filled only during the rains, thou shalt be dry for eight months
(during the year)! Full of terrible alligators, and creatures of
frightful mien thou shalt inspire fear in all creatures! Addressing her
thus, O king, my mother, that highly-blessed lady, in seeming smiles,
dismissed the princess of Kasi. That highly fair damsel then once more
began to practise vows, foregoing all food, aye, even water, sometimes
for eight months and sometimes for ten months! And the daughter of the
king of Kasi, wandering hither and thither for her passionate desire of
tirthas, once more came back, O Kauravya, to Vatsabhumi. And it is there,
O Bharata, that she is known to have become a river, filled only during
the rainy seasons, abounding with crocodiles, crooked in her course, and
destitute of easy access to her water. And, O king, in consequence of her
ascetic merit only half her body became such a river in Vatsabhumi, while
with the other half, she remained a maiden as before!'



SECTION CXC

"Bhishma said, 'Then all those ascetics (that dwell in Vatsabhumi),
beholding the princess of Kasi firmly resolved on ascetic austerities,
dissuaded her and enquired of her, saying, 'What is thy business?' Thus
addressed, the maiden answered those ascetics, old in ascetic penances,
saying, 'Expelled I have been by Bhishma, prevented by him from the
virtue that would have been mine by living with a husband! My observance
of this vow is for his destruction and not for the sake of regions of
bliss, ye that are endued with wealth of asceticism! Having compassed the
death of Bhishma, peace will be mine. Even this is my resolve. He for
whom mine hath been this state of continuous grief, he for whom I have
been deprived of the region that would have been mine if I could obtain a
husband, he for whom I have become neither woman nor man, without slaying
in battle that son of Ganga I will not desist, ye that are endued with
wealth of asceticism. Even this that I have said is the purpose that is
in my heart. As a woman, I have no longer any desire. I am, however,
resolved to obtain manhood, for I will be revenged upon Bhishma. I should
not, therefore, be dissuaded by you.' Unto them she said these words
repeatedly. Soon, the divine lord of Uma, bearing the trident, showed
himself in his own form unto that female ascetic in the midst of those
great Rishis. Being asked to solicit the boon she wished, she begged of
the deity my defeat. Thou shalt slay him,--were the words the god said
unto that lady of great force of mind. Thus assured, the maiden, however,
once more said unto Rudra, 'How can it happen, O god, that being a woman
I shall yet be able to achieve victory in battle. O lord of Uma, as a
woman, my heart is quite stilled. Thou hast, however, promised me, O lord
of creatures, the defeat of Bhishma. O lord, having the bull for thy
mount, act in such a way that promise of thine may become true, that
encountering Bhishma, the son of Santanu, in battle I may be able to slay
him.' The god of gods, having the bull for his symbol, then said unto
that maiden, 'The words I have uttered cannot be false. O blessed lady,
true they will be. Thou shalt slay Bhishma, and even obtain manhood. Thou
shalt also remember all the incidents (of this life) even when thou shalt
obtain a new body. Born in the race of Drupada, thou shalt become a
Maharatha. Quick in the use of weapons and a fierce warrior, thou shalt
be well-skilled in battle. O blessed lady, all that I have said will be
true. Thou shalt become a man at the expiration of sometime (from thy
birth)!' Having said so, the god of gods, called also Kapardin, having
the bull for his symbol, disappeared then and there, in the very sight of
those Brahmanas. Upon this, that faultless maiden of the fairest
complexion, the eldest daughter of the king of Kasi, procuring wood from
that forest in the very sight of those great Rishis, made a large funeral
pyre on the banks of the Yamuna, and having set fire to it herself,
entered that blazing fire, O great king, with a heart burning with wrath,
and uttering, O king, the words,--(I do so) for Bhishma's destruction!'"



SECTION CXCI

"Duryodhana said, 'Tell me, O grandsire, how Sikhandin, O Ganga's son,
having before been born a daughter, afterwards became a man, O foremost
of warriors.'

"Bhishma said, 'O great king, the eldest and beloved queen of king
Drupada was, O monarch, childless (at first). During those years, king
Drupada, O monarch, paid his adoration to the god Sankara for the sake of
offspring, resolving in his mind to compass my destruction and practising
the austerest of penances. And he begged Mahadeva, saying, 'Let a son,
and not a daughter, be born unto me. I desire, O god, a son for revenging
myself upon Bhishma.' Thereupon, that god of gods said unto him, 'Thou
shalt have a child who will be a female and male. Desist, O king, it will
not be otherwise.' Returning then to his capital, he addressed his wife,
saying, 'O great goddess, great hath been the exertion made by me.
Undergoing ascetic austerities, I paid my adorations to Siva, and I was
told by Sambhu that my child becoming a daughter (first) would
subsequently become a male person. And though I solicited him repeatedly,
yet Siva said,--This is Destiny's decree. It will not be otherwise. That
which is destined must take place!' Then that lady of great energy, the
queen of king Drupada, when her season came, observing all the
regulations (about purity), approached Drupada. And in due time the wife
of Prishata conceived, agreeably to Destiny's decree, as I was informed,
O king, by Narada. And that lady, of eyes like lotus-petals, continued to
hold the embryo in her womb. And, O son of Kuru's race, the mighty-armed
king Drupada, from paternal affection, attended to every comfort of that
dear wife of his. And, O Kaurava, the wife of that lord of earth, the
royal Drupada, who was childless, had all her wishes gratified. And in
due time, O monarch, that goddess, the queen of Drupada, gave birth to a
daughter of great beauty. Thereupon, the strong-minded wife of that king,
the childless Drupada, gave out, O monarch, that the child she had
brought forth was a son. And then king Drupada, O ruler of men, caused
all the rites prescribed for a male child to be performed in respect of
that misrepresented daughter, as if she were really a son. And saying
that the child was a son, Drupada's queen kept her counsels very
carefully. And no other man in the city, save Prishata, knew the sex of
that child. Believing these words of that deity of unfading energy, he
too concealed the real sex of his child, saying,--She is a son. And, O
king, Drupada caused all the rites of infancy, prescribed for a son, to
be performed in respect of that child, and he bestowed the name of
Sikhandin on her. I alone, through my spies and from Narada's words, knew
the truth, informed as I previously was of the words of the god and of
the ascetic austerities of Amva!'"



SECTION CXCII

"Bhishma said, 'Drupada, O chastiser of foes, bestowed great attention on
everything in connection with that daughter of his, teaching her writing
and painting and all the arts. And in arrows and weapons that child
became a disciple of Drona. And the child's mother, of superior
complexion, then urged the king (her husband) to find, O monarch, a wife
for her, as if she were a son. Then Prishata, beholding that daughter of
his to have attained the full development of youth and assured of her sex
began to consult with his queen. And Drupada said, 'This daughter of mine
that so enhanceth my woe, hath attained her youth. Concealed, however,
she hath hitherto been by me at the words of the trident-bearing deity!'
The queen replied, 'That, O great king, can never be untrue! Why, indeed,
would the Lord of the three worlds say that would not occur? If it
pleases thee, O king, I will speak, and listen to my words, and, O son of
Prishata's race, having listened to me, follow thy own inclination! Let
the wedding of this child with a wife be caused to be performed
carefully. The words of that god will be true. This is my certain
belief!' Then that royal couple, having settled their resolution of that
affair, chose the daughter of the king of the Dasarnakas as their son's
wife. After this, the royal Drupada, that lion among kings, having
enquired about the purity of descent, of all the rulers of the earth,
selected the daughter of the king of Dasarnakas for wife to Sikhandin.
He, who was called the king of the Dasarnakas was named Hiranyavarman;
and he gave away his daughter to Sikhandin. And Hiranyavarman, the king
of the Dasarnakas, was a powerful monarch, incapable of being easily
vanquished. Incapable of being resisted, that high-souled monarch
possessed a large army. And sometimes after the wedding, the daughter of
Hiranyavarman, O best of monarchs, attained her youth while the daughter
of Drupada also had attained hers. And Sikhandin, after marriage, came
back to Kampilya. And the former soon came to know that the latter was a
woman like herself. And the daughter of Hiranyavarman, having ascertained
that Sikhandin was really a woman, bashfully represented unto her nurses
and companions everything about the so-called son of the king of the
Panchalas. Then, O tiger among kings, those nurses of the Dasarnakas
country were filled with great grief and sent emissaries unto their king.
And those emissaries represented unto the king of the Dasarnakas
everything about the imposture that had taken place. And, thereupon, the
king of the Dasarnakas was filled with wrath. Indeed, O bull of the
Bharata race, Hiranyavarman, hearing the news after the expiry of a few
days was much afflicted with wrath. The ruler of the Dasarnakas then,
filled with fierce wrath, sent a messenger to Drupada's abode. And the
messenger of king Hiranyavarman, having alone approached Drupada, took
him aside and said unto him in private, 'The king of the Dasarnakas, O
monarch, deceived by thee and enraged, O sinless one, at the insult thou
hast offered him, hath said these words unto thee,--Thou hast humiliated
me! Without doubt it was not wisely done by thee! Thou hadst, from folly,
solicited my daughter for thy daughter! O wicked one, reap now the
consequence of that act of deception' I will now slay thee with all thy
relatives and advisers! Wait a little!'"



SECTION CXCIII

"Bhishma said, 'Thus addressed, O king, by that messenger, king Drupada,
like a thief caught (in the act), could not speak. He exerted himself
greatly, by sending sweet-speeched emissaries with his own instruction to
them, saying,--This is not so,--in order to pacify his brother. King
Hiranyavarman, however, ascertaining once again, that the child of the
king of the Panchalas was really a daughter, issued out of his city
without losing any time. He then sent messages unto all his powerful
friends about that deception practised on his daughter, of which he had
heard from her nurses. Then, that best of kings, having mustered a large
army, resolved, O Bharata, to march against Drupada. Then, O monarch,
king Hiranyavarman held a consultation with his ministers about the ruler
of the Panchalas. And it was settled among those high-souled kings that
if, O monarch, Sikhandin was really a daughter, they should bind the
ruler of the Panchalas and drag him from his city, and installing another
king over the Panchalas they should slay Drupada with Sikhandin. Taking
that to be the fixed resolution (of all whom he had summoned) king
Hiranyavarman once more sent an envoy to the descendant of Prishata,
saying 'I will slay thee, be calm.'

"Bhishma continued, 'King Drupada was not naturally courageous. In
consequence, again, of that offence of his, he became filled with fear.
Sending his envoys again to the ruler of the Dasarnakas, king Drupada,
afflicted with grief, approached his wife and took counsel with her. And
possessed with great fright and with heart afflicted with grief, the king
of the Panchalas said unto his favourite wife, the mother of Sikhandin,
these words, 'My powerful brother, king Hiranyavarman, having mustered a
large force, is coming towards me in anger. Fools that we both are, what
are we now to do in respect of this our daughter? Thy son, Sikhandin,
hath been suspected to be a daughter. Under this suspicion, Hiranyavarman
with his allies and followed by his army wisheth to slay me thinking that
he hath been received by me! O thou of beautiful hips, tell us now what
is true or false in this, O beautiful lady! O blessed lady, hearing from
thee first, I will settle how to act. I am very much endangered and this
child, Sikhandin, also is equally so. Indeed, O queen, O lady of the
fairest complexion, thou too art threatened with danger! For the relief
of all, tell me who asketh thee what the truth is! O thou of beautiful
hips and sweet smiles, hearing what thou hast to say I shall act
suitably. Although I have been deceived by thee as to the duties I owe
towards a son, yet, O beautiful lady, from kindness I will act towards
you both in a suitable manner. Therefore, do not fear, nor let this
daughter of thine fear anything. Indeed, I have deceived the king of the
Dasarnakas. Tell me, O highly blessed lady, how may I act towards him so
that all may yet turn up well!' Indeed, although the king knew
everything, yet he addressed his wife in the presence of others in this
way, to proclaim his own innocence before others. His queen then answered
him in the following words.'"



SECTION CXCIV

"Bhishma said. 'Then, O mighty-armed king, Sikhandin's mother represented
unto her lord the truth about her daughter, Sikhandin. And she said,
'Childless, O great king, as I was, from fear of my co-wives, when
Sikhandini, my daughter, was born, I represented unto you that it was a
son! For thy love of me, thou also hadst corroborated it, and, O bull
among kings, thou hadst performed all the rites prescribed for a son in
respect of this daughter of mine! Thou then didst marry her, O king, to
the daughter of the king of the Dasarnakas. I also approved of this act,
remembering the words of the (great) god! Indeed, I did not prevent it,
remembering the words of Siva,--Born a daughter, she will become a son!'
Hearing all this, Drupada, otherwise called Yajnasena, informed all his
counsellors of these facts. And, O monarch, the king then took counsel
with ministers for the proper protection of his subjects (from the
would-be invader). Although he had himself deceived the king of the
Dasarnakas, yet giving it out that the alliance he had made was proper,
he began to settle his plans with undivided attention. King Drupada's
city was, O Bharata, naturally well-protected. Yet at the advent of
danger, O monarch, they began to protect it all the more carefully and
fortify it (with defensive works). The king, however, with his queen, was
greatly afflicted, thinking of how a war might not take place with his
brother. Reflecting on this, he began to pay his adorations to the gods.
His respected wife, beholding him relying on the god and paying his
adorations to them, than addressed him, O king, and said, 'Homage to the
gods is productive of benefits! It is, therefore, approved by the
righteous. What shall I say, again, of those that are sunk in an ocean of
distress? Therefore, pay homage to those that are thy superiors and let
all the gods also be worshipped, making large presents the while (unto
the Brahmanas)! Let oblations be poured on the fire for pacifying the
ruler of the Dasarnakas. O lord, think of the means by which, without a
war, thou mayst be able to pacify thy brother! Through the grace of the
gods all this will happen. For the preservation of this city, O thou of
large eyes, thou hast taken counsel with thy ministers. Do all, O king,
that those counsels seem to indicate, for reliance on the gods, when
supported by human exertion, always, O king, leadeth to success, If these
two do not go hand-in-hand, success becometh unattainable. Therefore,
with all thy advisers, make such arrangements in thy city as are proper,
and pay homage, O monarch, as thou pleasest, to the gods.' While husband
and wife were conversing with each other thus, both filled with grief,
their helpless daughter, Sikhandini, was filled with shame. She then
reflected, saying, 'It is for me that these two are plunged into grief!'
Thinking so, she resolved upon putting an end to her own life. Having
formed this determination, she left home, filled with heavy sorrow, and
went into a dense and solitary forest that was the haunt, O king, of a
very formidable Yaksha called Sthunakarna. From fear of that Yaksha men
never went into that forest. And within it stood a mansion with high
walls and a gateway, plastered over with powdered earth, and rich with
smoke bearing the fragrance of fried paddy. Entering that mansion,
Sikhandini, the daughter of Drupada, O king, began to reduce herself by
foregoing all food for many days. Thereupon, the Yaksha named Sthuna, who
was endued with kindness, showed himself unto her. And he enquired of
her, saying, 'For what object is this endeavour of thine? I will
accomplish it, tell me without delay!' Thus asked, the maiden answered
him, repeatedly saying, 'Thou art unable to accomplish it!' The Guhyaka,
however, rejoined, without a moment's delay, saying, 'Accomplish it I
will! I am a follower of the Lord of treasures, I can, O princess, grant
boons! I will grant thee even that which cannot be given! Tell me what
thou hast to say!' Thus assured, Sikhandini represented in detail
everything that had happened, unto that chief of Yakshas called
Sthunakarna. And she said, 'My father, O Yaksha, will soon meet with
destruction. The ruler of the Dasarnakas marcheth against him in rage.
That king eased in golden mail is endued with great might and great
courage. Therefore, O Yaksha, save me, my mother, and my father! Indeed,
thou hast already pledged thyself to relieve my distress! Through thy
grace, O Yaksha, I would become a perfect man! As long as that king may
not depart from my city, so long, O great Yaksha, show me grace, O
Guhyaka!'"



SECTION CXCV

"Bhishma said, 'Hearing, O bull of Bharata's race, those words of
Sikhandini, afflicted by destiny, that Yaksha, said after reflecting in
his mind, these words, 'Indeed, it was ordained to be so, and, O Kaurava,
it was ordained for my grief!' The Yaksha said, 'O Blessed lady, I will
certainly do what thou wishest! Listen, however, to the condition I make.
For a certain period I will give thee my manhood. Thou must, however,
come back to me in due time. Pledge thyself to do so! Possessed of
immense power, I am a ranger of the skies, wandering at my pleasure, and
capable of accomplishing whatever I intend. Through my grace, save the
city and thy kinsmen wholly! I will bear thy womanhood, O princess!
Pledge thy truth to me, I will do what is agreeable to thee!' Thus
addressed, Sikhandini said unto him, 'O holy one of excellent vows, I
will give thee back thy manhood! O wanderer of the night, bear thou my
womanhood for a short time! After the ruler of the Dasarnakas who is
cased in a golden mail will have departed (from my city) I will once more
become a maiden and thou wilt become a man!'

"Bhishma continued, 'Having said this (unto each other), they both. O
king, made a covenant, and imparted unto each other's body their sexes.
And the Yaksha Sthuna, O Bharata, became a female, while Sikhandini
obtained the blazing form of the Yaksha. Then, O king, Sikhandini of
Panchala's race, having obtained manhood, entered his city in great joy
and approached his father. And he represented unto Drupada everything
that had happened. And Drupada, bearing it all became highly glad. And
along with his wife the king recollected the words of Maheswara. And he
forthwith sent, O king, messenger unto the ruler of the Dasarnakas,
saying, 'This my child is a male. Let it be believed by thee!' The king
of the Dasarnakas meanwhile, filled with sorrow and grief, suddenly
approached Drupada, the ruler of the Panchalas. And arrived at Kampilya,
the Dasarnaka king despatched, after paying him proper honours, an envoy
who was one of the foremost of those conversant with the Vedas. And he
addressed the envoy, saying, 'Instructed by me, O messenger, say unto
that worst of kings the ruler of the Panchalas, these words,--viz., O
thou of wicked understanding, having selected my daughter as a wife for
one who is thy daughter, thou shalt today, without doubt, behold the
fruit of that act of deception.' Thus addressed and despatched by him, O
best of kings, the Brahmana set out for Drupada's city as Dasarnaka's
envoy. And having arrived at the city, the priest went unto Drupada's
presence. The king of the Panchalas then, with Sikhandin, offered the
envoy, O king, a cow and honey. The Brahmana, however, without accepting
that worship, said unto him these words that had been communicated
through him by the brave ruler of the Dasarnakas who was cased in a
golden mail. And he said, 'O thou of vile behaviours, I have been
deceived by thee through thy daughter (as the means)! I will exterminate
thee with thy counsellors and sons and kinsmen!' Having, in the midst of
his counsellors, been made by that priest to hear those words fraught
with censure and uttered by the ruler of the Dasarnakas, king Drupada
then, O chief of Bharata's race, assuming a mild behaviour from motives
of friendship, 'said, The reply to these words of my brother that thou
hast said unto me, O Brahmana, will be carried to that monarch by my
envoy!' And king Drupada then, sent unto the high-souled Hiranyavarman a
Brahmana learned in the Vedas as his envoy. And that envoy, going unto
king Hiranyavarman, the ruler of the Dasarnakas, said unto him, 'O
monarch, the word that Drupada had entrusted him with.' And he said,
'This my child is really a male. Let it be made clear by means of
witness! Somebody has spoken falsely to thee. That should not be
believed!' Then the king of the Dasarnakas, having heard the words of
Drupada, was filled with sorrow and despatched a number of young ladies
of great beauty for ascertaining whether Sikhandin was a male or female.
Despatched by him, those ladies, having ascertained (the truth) joyfully
told the king of the Dasarnakas everything, viz., that Sikhandin, O chief
of the Kurus, was a powerful person of the masculine sex. Hearing that
testimony, the ruler of the Dasarnakas was filled with great joy, and
wending then unto his brother Drupada, passed a few days with him in joy.
And the king, rejoiced as he was, gave unto Sikhandin much wealth, many
elephants and steeds and kine. And worshipped by Drupada (as long as he
stayed), the Dasarnaka king then departed, having rebuked his daughter.
And after king Hiranyavarman, the ruler of the Dasarnakas had departed in
joy and with his anger quelled, Sikhandin began to rejoice exceedingly.
Meanwhile, sometime after (the exchange of sexes had taken place) Kuvera,
who was always borne on the shoulders of human beings, in course of a
journey (through the earth), came to the abode of Sthuna. Staying (in the
welkin) above that mansion, the protector of all the treasures saw that
the excellent abode of the Yaksha Sthuna was well-adorned with beautiful
garland of flowers, and perfumed with fragrant roots of grass and many
sweet scents. And it was decked with canopies, and scented incense. And
it was also beautiful with standards and banners. And it was filled with
edibles and drink of every kind. And beholding that beautiful abode of
the Yaksha decked all over, and filled also with garlands of jewels and
gems and perfumed with the fragrance of diverse kinds of flowers, and
well-watered, and well-swept, the lord of the Yakshas addressed the
Yakshas that followed him, saying, 'Ye that are endued with immeasurable
prowess, this mansion of Sthuna is well-adorned! Why, however, doth not
that wight of wicked understanding come to me? And since that
wicked-souled one, knowing I am here, approacheth me not, therefore, some
severe punishment should be inflicted on him! Even this is my intention!'
Hearing these words of his, the Yakshas said, 'O king, the royal Drupada
had a daughter born unto him, of the name of Sikhandini! Unto her, for
some reason, Sthuna had given his own manhood, and having taken her
womanhood upon him, he stayeth within his abode having become a woman!
Bearing as he doth a feminine form, he doth not, therefore, approach thee
in shame! It is for this reason, O king, that Sthuna cometh not to thee!
Hearing all this, do what may be proper!' Let the car be stopped here!
Let Sthuna be brought to me,--were the words that the lord of the Yakshas
uttered, and repeatedly said,--I will punish him!--Summoned then by the
Lord of Yakshas, Sthuna bearing a feminine form came thither, O king, and
stood before him in shame. Then, O thou of Kuru's race, the giver of
wealth cursed him in anger, saying, 'Ye Guhyakas, let the femininity of
the wretch remain as it is!' And the high-souled lord of the Yakshas also
said, 'Since humiliating all the Yakshas, thou hast, O thou of sinful
deeds, given away thy own sex to Sikhandini and taken from her, O thou of
wicked understanding, her femininity,--since, O wicked wretch, thou hast
done what hath never been done by anybody,--therefore from this day, thou
shalt remain a woman and she shall remain a man!' At these words of his,
all the Yakshas began to soften Vaisravana for the sake of Sthunakarna
repeatedly saying, 'Set a limit to thy curse!' The high-souled lord of
the Yakshas then said unto all these Yakshas that followed him, from
desire of setting a limit to his curse, these words, viz.,--After
Sikhandin's death, ye Yakshas, this one will regain his own form!
Therefore, let this high-souled Yaksha Sthuna be freed from his anxiety!
Having said this, the illustrious and divine king of the Yakshas,
receiving due worship, departed with all his followers who were capable
of traversing a great distance within the shortest space of time. And
Sthuna, with that curse pronounced on him, continued to live there. And
when the time came, Sikhandin without losing a moment came unto that
wanderer of the night. And approaching his presence he said, It have come
to thee, O holy one!' Sthuna then repeatedly said unto him, 'I am pleased
with thee!' Indeed, beholding that prince return to him without guile,
Sthuna told Sikhandin everything that had happened. Indeed, the Yaksha
said, 'O son of a king, for thee I have been cursed by Vaisravana. Go
now, and live happily amongst men as thou choosest. Thy coming here and
the arrival of Pulastya's son were, I think, both ordained from
beforehand. All this was incapable of being prevented!'

"Bhishma continued, 'Thus addressed by the Kaksha, Sthuna, Sikhandin, O
Bharata, came to his city, filled with great joy. And he worshipped with
diverse scents and garlands of flower and costly presents persons of the
regenerate class, deities, big trees and crossways. And Drupada, the
ruler of the Panchalas, along with his son Sikhandin whose wishes had
been crowned with success, and with also his kinsmen, became exceedingly
glad. And the king then, O bull of Kuru's race, gave his son, Sikhandin,
who had been a woman, as a pupil, O monarch, to Drona. An prince
Sikhandin obtained, along with yourselves, the whole science of arms with
its four divisions. And (his brother) Dhrishtadyumna of Prishata's race
also obtained the same. Indeed, all this way represented unto me, O sire,
by the spies, disguised as idiots and as persons without the senses of
vision, and hearing whom I had set upon Drupada. It is thus, O king, that
that best of Rathas. Sikhandin, the son of Drupada, having first been
born a female, subsequently became a person of the other sex. And it was
the eldest daughter of the ruler of Kasi, celebrated by the name of Amva,
who was, O bull of Bharata's race, born in Drupada's line as Sikhandin.
If he approacheth me bow in hand and desirous of fight, I will not look
at him even for a moment nor smite him, O thou of unfading glory!
Even--this is my vow, known over all the world, viz., that I will not, O
son of Kuru's race, shoot weapons upon a woman, or one that was a woman
before or one bearing a feminine name, or one whose form resembleth a
woman's. I will not, for this reason, slay Sikhandin. Even this, O sire,
is the story that I have ascertained of Sikhandin's birth. I will not,
therefore, slay him in battle even if he approacheth me weapon in hand.
If Bhishma slayeth a woman the righteous will all speak ill of him. I
will not, therefore, slay him even if I behold him waiting for battle!'

"Sanjaya continued, 'Hearing these words of Bhishma, king Duryodhana of
Kuru's race, reflecting for a moment, thought even that behaviour was
proper for Bhishma.'"



SECTION CXCVI

"Sanjaya said, 'When the night passed away and morning came, thy sons
once more, in the midst of all the troops, asked their grandsire, saying,
'O son of Ganga, this army that is ready for fight, of Pandu's son, that
abounds with men, elephants, and steeds, that is crowded with Maharathas,
that is protected by these mighty bowmen endued with great strength,
viz., Bhima and Arjuna and others headed by Dhrishtadyumna and all
resembling the very regents of the world, that is invincible and
incapable of being withstood, that resembles the unbounded sea,--this sea
of warriors incapable of being agitated by the very gods in battle, in
how many days, O son of Ganga, O thou of great effulgence, canst thou
annihilate it, and in what time can that mighty bowman, our preceptor
(Drona), in what time also the mighty Kripa, in what time Karna who
taketh a pleasure in battle, and in what time that best of Brahmanas,
viz., the son of Drona, can each annihilate it? Ye that are in my army
are all acquainted with celestial weapons! I desire to know this, for the
curiosity I feel in my heart is great! O thou of mighty arms, it behoveth
thee to say this to me!'

"Bhishma said, 'O foremost one of the Kurus, O lord of the earth, thou
enquirest about the strength and weakness of the foe. This, indeed, is
worthy of thee. Listen, O king, as I tell thee the utmost limit of my
power in battle, or of the energy of my weapons, or of the might of my
arms, O thou of mighty arms! As regards ordinary combatants, one should
fight with them artlessly. As regards those that are possessed of powers
of deception, one should fight with them aided by the ways of deception.
Even this is what hath been laid down in respect of the duties of
warriors. I can annihilate the Pandava army, O blessed monarch, taking
every morning ten thousand (ordinary) warriors and one thousand
car-warriors as my share from day to day. Cased in mail and always
exerting myself actively, I can, O Bharata, annihilate this large force,
according to this arrangement as regards both number and time. If,
however, stationed in battle, I shoot my great weapons that slay hundreds
and thousands at a time, then I can, O Bharata, finish the slaughter in a
month.'

"Sanjaya continued, 'Hearing these words of Bhishma, king Duryodhana then
asked Drona, O monarch, that foremost one of Angira's race, saying, 'O
preceptor, in what time canst thou annihilate the troops of Pandu's son?'
Thus addressed by him, Drona said smilingly, 'I am old, O mighty-armed
one! My energy and activity have both become weak. With the fire of my
weapons I can consume the army of the Pandavas, like Santanu's son
Bhishma, I think, in a month's time.' Even this is the limit of my power,
even this is the limit of my strength.' Then Saradwat's son Kripa said
that he could annihilate the foe in two month's time. Dron's son
(Aswatthaman) pledged himself to annihilate the Pandava army in ten
nights, Karna, however, acquainted as he was with weapons of high
efficacy, pledged himself to achieve that feat in five days. Hearing the
words of the Suta's son the son of the ocean-going (Ganga) laughed aloud
and said, 'As long, O son of Radha, as thou encounterest not in battle
Partha with his arrows, conch, and bows and rushing to the combat on his
car with Vasudeva in his company, so long mayest thou think so! Why, thou
art capable of saying anything, even what thou pleasest!'"



SECTION CXCVII

"Vaisampayana said, 'Hearing these words (of the leaders of the Kuru
army), Kunti's son Yudhishthira, summoning all his brothers, said unto
them these words in private.'

"Yudhishthira said, 'The spies I had placed in the army of
Dhritarashtra's son, brought me this news in the morning. Duryodhana.
asked Ganga's son of great vows, saying, 'O lord, in what time cant thou
annihilate the troops of Pandu's sons?' Indeed, the wicked Duryodhana was
answered by him in these words, viz.,--In a month! Drona also declared
that he could do the same feat in about the same time. Gautama (Kripa)
indicated twice that period, as hath been heard by us. Drona's son
acquainted with weapons of high efficacy declared the period (in his
case) to be ten nights. Karna also, acquainted with weapons of high
efficacy, asked in the midst of the Kurus, declared that the could
complete the slaughter in five days. Therefore, I also, O Arjuna, am
desirous of hearing thy words, 'In what time canst thou, O Falguni,
exterminate the foe?' Thus addressed by the king, Dhananjaya of curly
hair, casting a look upon Vasudeva, said these words, 'All these (Bhishma
and others) are high-souled (warriors), accomplished in arms and
acquainted with all modes of warfare. Without doubt, O king, they can
exterminate (our forces) even thus! Let thy heart's anguish, however, be
dispelled. I tell thee truly that with Vasudeva as my ally, I can, on a
single car, exterminate the three worlds with even the immortals, indeed,
all mobile creatures that were, are, will be, in the twinkling of the
eye. This is what I think. That terrible and mighty weapon which the Lord
of all creatures (Mahadeva) gave me on the occasion of my hand-to-hand
encounter with him (in the guise of) a hunter, still existeth with me.
Indeed, O tiger among men, that weapon which the Lord of all creatures
useth at the end of Yuga for destroying created things, existeth with me.
Ganga's son knoweth not that weapon; nor Drona nor Gautama (Kripa); nor
Drona's son, O king! How, therefore, can the Suta's son know it. It is
not, however, proper to slay ordinary men in battle by means of celestial
weapons. We shall (on the other band) vanquish our foes in a fair fight.
Then, these tigers among men, O king, are thy allies! All of them are
well-versed in celestial weapons, and all of them are eager for battle.
All of them after their initiation in the Vedas, have undergone the final
bath in sacrifices. All of them are unvanquished. They are competent, O
son of Pandu, to slay in battle the army of even the celestials. Thou
hast for thy allies Sikhandin, and Yuyudhana and Dhristadyumna of
Prishata's race; and Bhimasena, and these twins, and Yudhamanyu, and
Uttamaujas, and Virata and Drupada who are equal in battle unto Bhishma
and Drona; and the mighty-armed Sankha, and Hidimva's son of great might;
and this latter's son Anjanparvan endued with great strength and prowess;
and Sini's descendant of mighty arms and well-versed in battle, and the
mighty Abhimanyu and the five sons of Draupadi! Thou art thyself, again,
competent to exterminate the three worlds! O thou that art endued with
effulgence equal unto that of Sakra himself, I know it, O Kaurava, for it
is manifest, that that man upon whom thou mayest cast thy eyes in anger
is sure to be annihilated!'"



SECTION CXCVIII

"Vaisampayana said, 'Next morning, under a cloudless sky, all the kings,
urged by Dhritarashtra's son, Duryodhana,--set out against the Pandavas.
And all of them had purified themselves by baths, were decked in
garlands, and attired in white robes. And having poured libations on
fire, caused Brahmanas to utter benedictions on them, they took up their
weapons and raised their (respective) standards. And all of them were
conversant with the Vedas, and endued with great bravery, and had
practised excellent vows. And all of them were grantors of (other
people's) wishes, and all were skilled in battle. Endued with great
strength, they set out, reposing confidence on one another, and with
singleness of purpose desiring to win in battle the highest regions. And
first Vinda and Anuvinda, both of Avanti, and Kekayas, and the Vahlikas,
all set out with Bharadwaja's son at their head. Then came Aswatthaman,
and Santanu's son (Bhishma), and Jayadratha of the country of the Sindhu,
and the kings of the southern and the western countries and of the hilly
regions, and Sakuni, the ruler of the Gandharas, and all the chiefs of
the eastern and the northern regions, and the Sakas, the Kiratas, and
Yavanas, the Sivis and the Vasatis with their Maharathas at the heads of
their respective divisions. All these great car-warriors marched in the
second division. Then came Kritavarman at the head of his troops, and
that mighty car-warrior, viz., the ruler of the Trigartas, and the king
Duryodhana surrounded by his brothers, and Sala, and Bhurisravas, and
Salya, and Vrihadratha, the ruler of the Kosalas. These all marched in
the rear, with Dhritarashtra's sons at their head. And all these
Dhartarashtras endued with great might, uniting together in proper order,
and all clad in mail, took up their position at the other end of
Kurukshetra, and, O Bharata, Duryodhana caused his encampment to be so
adorned as to make it look like a second Hastinapura. Indeed, O king,
even those that were clever among the citizens of Hastinapura could not
distinguish their city from the encampment. And the Kuru king caused
inaccessible pavilions, similar to his own, to be erected by hundreds and
thousands for the (other) kings (in his army). And those tents, O king,
for the accommodation of the troops were well-planted on an area
measuring full five yojanas of that field of battle. And into those tents
by thousands that were full of provisions, the rulers of the earth
entered, each according to his courage according to the strength he
possessed. And king Duryodhana ordered excellent provisions to be
supplied for all those high-souled kings with their troops consisting of
infantry, elephants, and horses, and with all their followers. And as
regards all those that subsisted upon mechanical arts and all the bards,
singers, and panegyrists devoted to his cause, and vendors and traders,
and prostitutes, and spies, and persons who had come to witness the
battle, the Kuru king made due provision for all of them.'"



SECTION CXCIX

"Vaisampayana said, 'Like Duryodhana, king Yudhishthira also, the son of
Kunti and Dharma, ordered out, O Bharata, his heroic warriors headed by
Dhrishtadyumna. Indeed, he ordered that slayer of foes and commander of
force, that leader, steady in prowess, of the Chedis, the Kasis, and the
Karushas, viz., Dhrishtaketu, as also Virata, and Drupada, and Yuyudhana,
and Sikhandin, and those two mighty bowmen, those two princes of
Panchala, viz., Yudhamanyu and Uttamaujas, to set out. Those brave
warriors, cased in handsome coats of mail and decked with golden
ear-rings, blazed forth like fires on the sacrificial altar when fed with
clarified butter. Indeed, those mighty bowmen looked resplendent like the
planets in the firmament. Then that bull among men king Yudhishthira,
having duly honoured all his combatants, ordered them to march. And king
Yudhishthira ordered excellent provisions of food for those high-souled
kings with their troops consisting of infantry, and elephants and horses,
and with all their followers, as also for all those that subsisted on
mechanical arts. And the son of Pandu first ordered Abhimanyu, and
Vrihanta, and the five sons of Draupadi, to march with Dhrishtadyumna at
their head. And he then despatched Bhima, and Dhananjaya the son of
Pandu, in the second division of his forces. And the din made by the men
moving and running about for harnessing their steeds and elephants and
loading the cars with implements of battle, and the shouts of the
cheerful combatants, seemed to touch the very heavens. And last of all,
the king marched himself, accompanied by Virata and Drupada and the other
monarchs (on his side). And that army of fierce bowmen commanded by
Dhrishtadyumna, hitherto stationed in one place, but now extended into
columns for marching, looked like the (impetuous) current of Ganga. The
then intelligent Yudhishthira depending on his wisdom, disposed his
divisions in a different order, confounding the sons of Dhritarashtra.
And the son of Pandu ordered that those mighty bowmen, the (five) sons of
Draupadi and Abhimanyu, and Nakula, and Sahadeva, and all the
Prabhadrakas, and ten thousand horses, and two thousand elephants, and
ten thousand foot-soldiers, and five hundred cars, constituting the first
irresistible division of his army, should be placed under the command of
Bhimasena. And he placed in the middle division of his army Virata and
Jayatsena, and those two mighty car-warriors, viz., Yudhamanyu and
Uttamauja, the two high-souled princes of Panchala, both endued with
great prowess and both armed with mace and bow. And in this middle
division marched Vasudeva and Dhananjaya. There were (placed) combatants
highly accomplished in arms and burning with anger. Amongst them were
steeds ridden by brave warriors, and five thousand elephants, and crowds
of cars all around. And foot-soldiers in thousands, that were all brave
and armed with bows, swords, and maces, marched behind them, as thousand
marched before them. And in that part of that sea of troops, where
Yudhishthira himself was, there were stationed numerous lords of earth.
And there also were thousands of elephants, and steeds by ten thousands,
and cars and foot-soldiers also by thousands. And there also marched, O
bull among kings, Chekitana with his own large force, and king
Dhrishtaketu, the leader of the Chedis. And there also was that mighty
bowman, Satyaki, the foremost car-warrior of the Vrishnis, that mighty
combatant, surrounded by hundreds and thousands of cars and leading (them
to battle)! And those bulls among men, Kshatrahan and Kshatradeva,
mounted on their cars, marched behind, protecting the rear. And there (in
the rear) were the waggons, stalls, uniforms, vehicles and draft animals.
There also were thousands of elephants and horses by tens of thousands.
And taking all the invalids and women, and all that were emaciated and
weak, and all the animals carrying his treasures, and all his granaries,
with the aid of his elephant-divisions, Yudhishthira marched slowly. And
he was followed by Sauchitti, who steadily adhered to truth and was
invincible in battle, and Srenimat, and Vasudeva and Vibhu, the son of
the ruler of Kasi, with twenty thousand cars, and hundred million steeds
of high mettle, each bearing scores of bells on its limbs, and twenty
thousand smiting elephants with tusks as long as plough-shares, all of
good breed and divided temples and all resembling moving masses of
clouds. Indeed, these usually walked behind those monarchs. Besides
these, O Bharata, the elephants that Yudhishthira had in his seven
Akshauhinis, numbering seventy thousand with humour trickling down their
trunks and from their mouths, and resembling (on that account) showering
clouds, also followed the king, like moving hills.

'Thus was arrayed that terrible force of the intelligent son of Kunti.
And relying upon that force he battled with Suyodhana, the son of
Dhritarashtra. Besides those already named, other men by hundreds and
thousands and tens of thousands, in divisions numbering by thousands,
followed (the Pandava army), roaring loudly. And the warriors by
thousands and ten thousands, filled with joy, beat their drums by
thousands and blew conchs by tens of thousands!'"

The End of Udyoga Parva



FOOTNOTES

1. i.e., passage of the sun from the winter to the summer solstice.

2. Divination was practised by reference to the stars in the night.

3. The question that Dhritarashtra asks is easy enough. The Rishi having
applauded knowledge and its efficacy in procuring emancipation, the king
asks, if knowledge is of such efficacy, what then is the value of Karma
or acts, i.e. prayers and sacrifices as ordained in the Vedas? Ijyaya is
the instrumental form of Ijya, meaning sacrifices, religious rites, and
ceremonies. Parartham is explained by Nilakantha to mean
Mokshaprapakatwam, i.e., capacity to lead to emancipation. It should be
noted here that the Hindu idea of emancipation is not bliss enjoyed by a
conscious Self, but freedom from the obligation of re-birth and Karma.
Mere Karma, as such, implies pain and misery and the Supreme Soul
(Para-Brahman) is without action and attributes. Although other kinds of
salvation are spoken of in other systems of philosophy, the emancipation
that forms the subject of these queries and answers, is freedom from this
Karma.

4. The Rishi answers,--Yes, Karma or action does, indeed, lead to the
emancipate state. In the regions, of which thou speakest, there are both
bliss and emancipation (Arthajata) is explained by Nilakantha to mean
Bhoja-mokshakhya-prayojana samanyam. The second line is elliptical, the
construction being Paratma aniha (san) param ayati; (anyatha-tu) margena
margan nihatya param (prayati). Paratma is explained by Nilakantha, to
mean one who regards the material body to be Self. In the succeeding
Slokas the Rishi uses the word dehin which, in this connection, is the
same as dehabhimanin. The Rishi's answer is,--The materialist, by
renouncing desire, attaineth to the state of the Supreme Soul, i.e.,
emancipation. The sense seems to be that by renouncing desire, both
actions and attributes are lost. The state, therefore, of such a soul is
one of inaction, or perfect quietude and the absence of attributes, which
is exactly the nature of the Supreme Soul. If, again, emancipation be
sought without extinguishing desire, i.e., by the aid of work (prayers
and sacrifices), it is to be attained "by extinguishing path by a path,"
i.e., the seeker is to proceed along a definite or prescribed or ordained
route, taking care that the portions of the route he once passes over may
not have to be re-trodden by him. Action, as explained in a subsequent
Sloka, leadeth, it is true to regions of bliss and emancipation, but that
state is transitory, for when the merit is extinguished, the state that
was attained in consequence of it, is extinguished, and the person
falling off, has to recommence action. If, therefore, permanent
emancipation is to be attained, the obligation of re-commencing action
must be got rid of, i.e., care must be taken that the portions of the
route once passed over may not have to be re-trodden.

5. Apparently this question of Dhritarashtra is not connected with what
precedes. The connection however, is intimate, and the question follows
as a corollary from the Rishi's last answer. The Rishi having said that
the ordinary soul, by a certain process (i.e., renunciation of desire)
attains to the state of the Supreme Soul, Dhritarashtra infers that vice
versa, it is the Supreme Soul that becomes the ordinary soul, for (as
Nilakantha puts it in the phraseology of the Nyaya school) things
different cannot become what they are not and unless things are similar,
they cannot become of the same nature. Applying this maxim of the Nyaya
it is seen that when the ordinary soul becomes the Supreme Soul, these
are not different, and, therefore, it is the Supreme Soul that becomes
the ordinary soul. Under this impression Dhritarashtra asks,--Well, if it
is the Supreme Soul that becomes the ordinary soul, who is it that urgeth
the Supreme Soul to become so? And if all this (universe) be indeed, that
Soul, in consequence of the latter pervading and entering into
everything, then divested of desire as the Supreme Soul is, where is the
possibility of its action (action or work being the direct consequence of
desire)? If it is answered that the universe is the Deity's lila (mere
sport, as some schools of philosophy assert), then, as every sport is
ascribable to some motive of happiness, what can be the happiness of the
Deity, who, as presupposed, is without desire?

6. The Rishi answers--There is a great objection in admitting the
complete or essential identity of things different, i.e., the ordinary
soul and Supreme Soul being different, their identity cannot be admitted.
As regards creatures, they flow continually from Anadi-yoga, i.e., the
union of the Supreme Soul (which in itself is Unconditioned) with the
conditions of space, time etc.; i.e., there is this much of identity,
therefore between the ordinary and the Supreme Soul, but not a complete
or essential identity. It is also in consequence of this that the
superiority of the Supreme Soul is not lost (the opposite theory would be
destructive of that superiority). The favourite analogy of the thinkers
of this school for explaining the connection of the Supreme Soul with the
universe is derived from the connection of Akasa with Ghatakasa, i.e.,
space absolute and unconditioned and space as confined by the limits of a
vessel. The latter has a name, is moved when the vessel is moved, and is
limited in space; while space itself, of which the vessel's space forms a
part, is absolute and unconditioned, immovable, and unlimited.

7. Cars, elephants, horses, infantry, vehicles other than cars, and
warriors fighting from the backs of camels.

8. Called also the Badava fire.

9. The allusion is to the incarnation of Vishnu as the Horse-necked,
Nilakantha explains suvarnakhyam Jagat to be Veda prancha i.e., the whole
Vedas with all their contents, According to him, the sense of the passage
is that Vishnu in that form swells with his own voice the Vedic notes
chanted by the Brahmanas.

10. Patauti Jalam sravantiti patalam. Thus Nilakantha.

11. Literally, one that hath a beautiful or excellent face.

12. The story of Viswamitra's promotion to the status of a Brahmana is
highly characteristic. Engaged in a dispute with the Brahmana Rishi
Vasishtha, Viswamitra who was a Kshatriya king (the son of Kusika) found,
by bitter experience, that Kshatriya energy and might backed by the whole
science of arms, availed nothing against a Brahmana's might, for
Vasishtha by his ascetic powers created myriads and myriads of fierce
troops who inflicted a signal defeat on the great Kshatriya king. Baffled
thus, Viswamitra retired to the breast of Himavat and paid court to Siva.
The great God appeared and Viswamitra begged him for the mastery of the
whole science of weapons. The god granted his prayer. Viswamitra then
came back and sought an encounter with Vasishtha, but the latter by the
aid only of his Brahmanical (bamboo) stick baffled the fiercest weapons
of Viswamitra, of even celestial efficacy. Humiliated and disgraced,
Viswamitra set his heart on becoming a Brahmana. He gave up his kingdom
and retiring into the woods with his queen began to practise to severest
austerities. After the expiration of ten thousand years, the Creator
Brahma appeared before him and addressed him as a royal Rishi. Dispirited
at this, he devoted himself to still severer austerities. At last, at
Dharma's command (as here referred to) the great Kshatriya king became a
Brahmana. This, in the Hindu scriptures, is the sole instance of a person
belonging to a lower order becoming a Brahmana by ascetic austerities.

13. These articles of cognate origin are clarified butter, milk, and
other things used as libations in sacrifices.

14. i.e., the subdivisions of the Pranava, the mysterious Mantra, which
is the beginning of everything, were first promulgated here. Nilakantha
supposes this to refer to the origin of the Vedas, the Upanishads, and
the various branches of the Srutis and the Smritis.

15. Small divisions of time.

16. The limbs that should be 'prominent' or 'elevated' in order to
constitute an indication of beauty or auspiciousness are variously
mentioned. The general opinion seems to be that these six only, viz., the
back of each palm, the two dorsa, and the two bosoms should be elevated.
Another opinion would seem to indicate that the two bosoms, the two hips,
and the two eyes should be so. The seven that should be delicate or
slender are unanimously mentioned as the skin, the hair, the teeth, the
fingers of the hands, the fingers of the feet, the waist, and the neck.
The three that should be deep are the navel, the voice, and the
understanding. The five that should be red are the two palms, the two
outer corners of the eyes, the tongue, the nether and the upper-lips, and
the palate. These five also, are variously given.

17. The latter half of this Sloka is variously read. The correct reading,
I apprehend, is Niyamanani Santare Hritanyasan Vitastaya, i.e., 'while
transported across, were taken (down) by the (river) Vitasta'--the latter
being one of the five rivers of the Punjab.

18. The science of arms (Dhanurved) classes arms under four heads, viz.,
Mukta, Amukta, Muktamukta, and Yantramukta. A Mukta weapon is one that is
hurled from the hand, as a discus. An Amukta is not hurled from the hand,
as a sword. A Muktamukta is one that is sometimes hurled and sometimes
not, as a mace. A Yantramukta is one shot from a machine, as an arrow or
a ball. All Mukta weapons are Astras, while all Amukta ones are called
sastras.

19. The thousand-handed Arjuna, called also Kartaviryarjuna, the
vanquisher of Ravana, the chief of Haihaya clan of Kshatriyas having his
capital at Mahishmati on the banks of the Narmada (Nerbuda), was slain by
Rama

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 6

BHISHMA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

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



THE MAHABHARATA

BHISHMA PARVA

SECTION I

(Jamvu-khanda Nirmana Parva)

OM! HAVING BOWED down to Narayana, and Nara, the most exalted of male
beings, and also to the goddess Saraswati, must the word 'Jaya' be
uttered.

Janamejaya said,--"How did those heroes, the Kurus, the Pandavas, and the
Somakas, and the high-souled kings assembled together from various
countries, fight?"

Vaisampayana said,--"Listen thou, O lord of the earth, how those
heroes,--the Kurus, the Pandavas, and the Somakas,--fought on the sacred
plain of the Kurukshetra. [1] Entering Kurukshetra, the Pandavas endued
with great might, along with the Somakas, advanced, desirous of victory,
against the Kauravas. Accomplished in the study of the Vedas, all (of
them) took great delight in battle. Expectant of success in battle, with
their troops (they) faced the fight. Approaching the army of
Dhritarashtra's son, those (warriors) invincible in battle [2] stationed
themselves with their troops on the western part (of the plain), their
faces turned towards the east. Yudhishthira, the son of Kunti, caused
tents by thousands to be set up according to rule, beyond the region
called Samantapanchaka. The whole earth seemed then to be empty, divested
of horses and men, destitute of cars and elephants, and with only the
children and the old left (at home). From the whole area of Jamvudwipa
over which the sun sheds his rays, [3] was collected that force, O best of
kings. Men of all races, [4] assembled together, occupied an area
extending for many Yojanas over districts, rivers, hills, and woods. That
bull among men, king Yudhishthira, ordered excellent food and other
articles of enjoyment for all of them along with their animals. And
Yudhishthira fixed diverse watch-words for them; so that one saying this
should be known as belonging to the Pandavas. And that descendant of
Kuru's race also settled names and badges for all of them for recognition
during time of battle.

"Beholding the standard-top of Pritha's son, the high-souled son of
Dhritarashtra, with a white umbrella held over his head, in the midst of
a thousand elephants, and surrounded by his century of brothers, began
with all the kings (on his side) to array his troops against the son of
Pandu. Seeing Duryodhana, the Panchalas who took delight in battle, were
filled with joy and blew their loud-sounding conches and cymbals of sweet
sounds. Beholding those troops so delighted, Pandu's son and Vasudeva of
great energy had their hearts filled with joy. And those tigers among
men, Vasudeva and Dhananjaya, seated on one car, having felt great joy,
both blew their celestial conches. And hearing the blare of Gigantea and
the loud blast of Theodotes belonging unto the two, the combatants
ejected urine and excreta. As other animals are filled with fear on
hearing the voice of the roaring lion, even so became that force upon
hearing those blasts. A frightful dust arose and nothing could be seen,
for the sun himself, suddenly enveloped by it, seemed to have set. [5] A
black cloud poured a shower of flesh and blood over the troops all
around. All this seemed extraordinary. A wind rose there, bearing along
the earth myriads of stony nodules, and afflicting therewith the
combatants by hundreds and thousands. (For all that), O monarch, both
armies, filled with joy, stood addrest for battle, on Kurukshetra like
two agitated oceans. Indeed, that encounter of the two armies was highly
wonderful, like that of two oceans when the end of the Yuga is arrived.
The whole earth was empty, having only the children and the old left (at
home), in consequence of that large army mustered by the Kauravas. [6]
Then the Kurus, the Pandavas, and the Somakas made certain covenants, and
settled the rules, O bull of Bharata's race, regarding the different
kinds of combat. Persons equally circumstanced must encounter each other,
fighting fairly. And if having fought fairly the combatants withdraw
(without fear of molestation), even that would be gratifying to us. Those
who engaged in contests of words should be fought against with words.
Those that left the ranks should never be slain. [7] A car-warrior should
have a car-warrior for his antagonist; he on the neck of an elephant
should have a similar combatant for his foe; a horse should be met by a
horse, and a foot-soldier, O Bharata; should be met by a foot-soldier.
Guided by considerations of fitness, willingness, daring and might, one
should strike another, giving notice. No one should strike another that
is unprepared [8] or panic-struck. One engaged with another, one seeking
quarter, one retreating, one whose weapon is rendered unfit, uncased in
mail, should never be struck. Car-drivers, animals (yoked to cars or
carrying weapons) men engaged in the transport of weapons, [9] players on
drums and blowers of conches should never be struck. Having made these
covenants, the Kurus, and the Pandavas, and the Somakas wondered much,
gazing at each other. And having stationed (their forces thus), those
bulls among men, those high-souled ones, with their troops, became glad
at heart, their joy being reflected on their countenances."



SECTION II

Vaisampayana said,--"Seeing then the two armies (standing) on the east
and the west for the fierce battle that was impending, the holy Rishi
Vyasa, the son of Satyavati, that foremost of all persons acquainted with
the Vedas, that grandsire of the Bharatas, conversant with the past, the
present, and the future, and beholding everything as if it were present
before his eyes, said these words in private unto the royal son of
Vichitravirya who was then distressed and giving way to sorrow,
reflecting on the evil policy of his sons.

"Vyasa said,--'O king, thy sons and the other monarchs have their hour
arrived. [10] Mustered in battle they will kill one another. O Bharata,
their hour having come, they will all perish. Bearing in mind the changes
brought on by time, do not yield thy heart to grief. O king, if thou wish
to see them (fighting) in battle, I will, O son, grant thee vision.
Behold the battle."

"Dhritarashtra said,--'O best of regenerate Rishi, I like not to behold
the slaughter of kinsmen. I shall, however, through thy potency hear of
this battle minutely."

Vaisampayana continued.--"Upon his not wishing to see the battle but
wishing to hear of it, Vyasa, that lord of boons, gave a boon to Sanjaya.
(And addressing Dhritarashtra he said),--'This Sanjaya, O king, will
describe the battle to thee. Nothing in the whole battle will be beyond
this one's eyes.' Endued, O king with celestial vision, Sanjaya will
narrate the battle to thee. He will have knowledge of everything.
Manifest or concealed, (happening) by day or by night, even that which is
thought of in the mind, Sanjaya shall know everything. Weapons will not
cut him and exertion will not fatigue him. This son of Gavalgani will
come out of the battle with life. As regards myself, O bull of Bharata's
race, the fame of these Kurus, as also of all the Pandavas, I will
spread. Do not grieve. This is destiny, O tiger among men. It behoveth
thee not to give way to grief. It is not capable of being prevented. As
regards victory, it is there where righteousness is.'"

Vaisampayana continued,--"That highly-blessed and holy grandsire of the
Kurus, having said so, once more addressed Dhritarashtra and
said,--'Great will the slaughter be, O monarch, in this battle. I see
here also (numerous) omens indicative of terror. Hawks and vultures, and
crows and herons, together with cranes, are alighting on the tops of
trees and gathering in flocks. These birds, delighted at the prospect of
battle, are looking down (on the field) before them. Carnivorous beasts
will feed on the flesh of elephants and steeds. Fierce herons, foreboding
terror, and uttering merciless cries, are wheeling across the centre
towards the southern region. In both the twilights, prior and posterior,
I daily behold, O Bharata, the sun during his rising and setting to be
covered by headless trunks. Tri-coloured clouds with their extremities
white and red and necks black, charged with lightning, and resembling
maces (in figure) envelope the sun in both twilights. I have seen the
sun, the moon, and the stars to be all blazing. No difference in their
aspect is to be noted in the evening. I have seen this all day and all
night. All this forbodes fear. On even the fifteenth night of the
lighted-fortnight in (the month of) Kartika, the moon, divested of
splendour, became invisible, or of the hue of fire, the firmament being
of the hue of the lotus. Many heroic lords of earth, kings and princes,
endued with great bravery and possessed of arms resembling maces, will be
slain and sleep lying down on the earth. Daily I notice in the sky during
night time the fierce cries of battling boars and cats. [11] The images of
gods and goddesses sometimes laugh, sometimes tremble, and sometimes
again these vomit blood through their mouths and sometimes they sweat and
sometimes fall down. O monarch! drums, without being beaten, give sounds,
and the great cars of Kshatriyas move without (being drawn by) animals
yoked to them. Kokilas, wood-peckers, jaws, water-cocks, parrots, crows,
and peacocks, utter terrible cries. Here and there, cavalry soldiers,
cased in mail, armed with weapons, send forth fierce shouts. At sun-rise
flights of insects, by hundreds are seen. In both twilights, the cardinal
quarters seem to be ablaze, and the clouds, O Bharata, shower dust and
flesh. She, O king, who is celebrated over the three worlds and is
applauded by the righteous, even that (constellation) Arundhati keepeth
(her lord) Vasistha on her back. The planet Sani also, O king, appeareth
afflicting (the constellation) Rohini. The sign of the deer in the Moon
hath deviated from its usual position. A great terror is indicated. Even
though the sky is cloudless, a terrible roar is heard there. The animals
are all weeping and their tears are falling fast.'"



SECTION III

"Vyasa said,--'Asses are taking births in kine. Some are having sexual
pleasure with mothers. The trees in the forests are exhibiting
unseasonable flowers and fruits. Women quick with child, and even those
that are not so, are giving birth to monsters. Carnivorous beasts,
mingling with (carnivorous) birds, are feeding together. Ill-omened
beasts, some having three horns, some with four eyes, some with five
legs, some with two sexual organs, some with two heads, some with two
tails, some having fierce teeth, are being born, and with mouths wide
open are uttering unholy cries. Horses with three legs, furnished with
crests, having four teeth, and endued with horns, are also being born. O
king! in thy city is also seen that the wives of many utterers of Brahma
are bringing forth Garudas and peacocks. The mare is bringing forth the
cow-calf and the bitch is bringing forth, O king, jackals and cocks, and
antelopes and parrots are all uttering inauspicious cries. [12] Certain
women are bringing forth four or five daughters (at a time), and these as
soon as they are born, dance and sing and laugh. The members of the
lowest orders are laughing and dancing and singing, and thus indicating
direful consequences. Infants, as if urged by death, are drawing armed
images, and are running against one another, armed with clubs, and
desirous of battle are also breaking down the towns (they erect in
sport). Lotuses of different kinds and lilies are growing on trees.
Strong winds are blowing fiercely and the dust ceaseth not. The earth is
frequently trembling, and Rahu approacheth towards the sun. The white
planet (Ketu) stayeth, having passed beyond the constellation Chitra. All
this particularly bodeth the destruction of the Kurus. A fierce comet
riseth, afflicting the constellation Pusya. This great planet will cause
frightful mischief to both the armies. Mars wheeleth towards Magha and
Vrihaspati (Jupiter) towards Sravana. The Sun's offspring (Sani)
approaching towards the constellation Bhaga, afflicteth it. The planet
Sukra, ascending towards Purva Bhadra, shineth brilliantly, and wheeling
towards the Uttara Bhadra, looketh towards it, having effected a junction
(with a smaller planet). The white planet (Ketu), blazing up like fire
mixed with smoke, stayeth, having attacked the bright constellation
Jeshtha that is sacred to Indra. The constellation Dhruva, blazing
fiercely, wheeleth towards the right. Both the Moon and the Sun are
afflicting Rohini. The fierce planet (Rahu) hath taken up its position
between the constellations Chitra and Swati. [13] The red-bodied (Mars)
possessed of the effulgence of fire, wheeling circuitously, stayeth in a
line with the constellation Sravana over-ridden by Vrihaspati. The earth
that produceth particular crops at particular seasons is now covered with
the crops of every season. [14] Every barley-stalk is graced with five
ears, and every paddy-stalk with a hundred. They that are the best of
creatures in the worlds and upon whom depends the universe, viz., kine,
when milked after the calves have their suck, yield only blood. Radiant
rays of light emanate from bows, and swords blaze forth brilliantly. It
is evident that the weapons behold (before them) the battle, as if it
were already arrived. The hue of weapons and the water, as also of coats
of mail and standards, is like that of fire. A great slaughter will take
place. In this battle, [15] O Bharata, of the Kurus with the Pandavas, the
earth, O monarch, will be a river of blood with the standards (of
warriors) as its rafts. Animals and birds on all sides, with mouths
blazing like fire, uttering fierce cries, and displaying these evil
omens, are foreboding terrible consequences. A (fierce) bird with but one
wing, one eye, and one leg, hovering over the sky in the night, screameth
frightfully in wrath, as if for making the hearers vomit blood? It
seemeth, O great king, that all weapons are now blazing with radiance.
The effulgence of the constellation known by the name of the seven
high-souled Rishis, hath been dimmed. Those two blazing planets, viz.,
Vrihaspati and Sani, having approached the constellation called Visakha,
have become stationary there for a whole year. Three lunations twice
meeting together in course of the same lunar fortnight, the duration of
the latter is shortened by two days. [16] On the thirteenth day therefore,
from the first lunation, according as it is the day of the full moon or
the new moon, the moon and the sun are afflicted by Rahu. Such strange
eclipses, both lunar and solar, forebode a great slaughter. [17] All the
quarters of the earth, being overwhelmed by showers of dust, look
inauspicious. Fierce clouds, portentous of danger, drop bloody showers
during the night. Rahu of fierce deeds is also, O monarch, afflicting the
constellation Kirtika. Rough winds, portending fierce danger, are
constantly blowing. All these beget a war characterised by many sad
incidents. [18] The constellations are divided into three classes. Upon
one or another of each class, a planet of evil omen has shed its
influence, foreboding terrible dangers. [19] A lunar fortnight had
hitherto consisted of fourteen days, or fifteen days (as usual), or
sixteen days. This, however, I never knew that the day of new-moon would
be on the thirteenth day from the first lunation, or the day of full-moon
on the thirteenth day from the same. And yet in course of the same month
both the Moon and the Sun have undergone eclipses on the thirteenth days
from the day of the first lunation. [20] The Sun and the Moon therefore,
by undergoing eclipses on unusual days, [21] will cause a great slaughter
of the creatures of the earth. Indeed, Rakshasas, though drinking blood
by mouthful, will yet not be satiated. The great rivers are flowing in
opposite directions. The waters of rivers have become bloody. The wells,
foaming up, are bellowing like bulls. [22] Meteors, effulgent like Indra's
thunder-bolt, fall with loud hisses. [23] When this night passeth away,
evil consequences will overtake you. People, for meeting together, coming
out of their houses with lighted brands, have still to encounter a thick
gloom all round. [24] Great Rishis have said that in view of such
circumstances the earth drinks the blood of thousands of kings. From the
mountains of Kailasa and Mandara and Himavat thousands of explosions are
heard and thousands of summits are tumbling down. In consequence of the
Earth's trembling, each of the four oceans having swelled greatly, seems
ready to transgress its continents for afflicting the Earth. [25] Fierce
winds charged with pointed pebbles are blowing, crushing mighty trees. In
villages and towns trees, ordinary and sacred, are falling down, crushed
by mighty winds and struck by lightning. The (sacrificial) fire, when
Brahmanas pour libations on it, becomes blue, or red, or yellow. Its
flames bend towards the left, yielding a bad scent, accompanied by loud
reports. Touch, smell, and taste have, O monarch, become what they were
not. The standards (of warriors), repeatedly trembling are emitting
smoke. Drums and cymbals are throwing off showers of coal-dust. And from
the tops of tall trees all around, crows, wheeling in circles from the
left, are uttering fierce cries. All of them again are uttering frightful
cries of pakka, pakka and are perching upon the tops of standards for the
destruction of the kings. Vicious elephants, trembling all over, are
running hither and thither, urinating and ejecting excreta. The horses
are all melancholy, while the elephants are resorting to the water.
Hearing all this, let that be done which is suitable, so that, O Bharata,
the world may not be depopulated.'"

Vaisampayana continued,--"Hearing these words of his father,
Dhritarashtra said,--'I think all this hath been ordained of old. A great
slaughter of human beings will take place. If the kings die in battle
observing the duties of the Kshatriya order, they will then, attaining to
the regions reserved for heroes, obtain only happiness. These tigers
among men, casting away their lives in great battle, will win fame in
this and great bliss for ever in the next world.'

Vaisampayana continued,--"O best of kings, thus addressed by his son
Dhritarashtra, that prince of poets, the Muni (Vyasa) concentrated his
mind in supreme Yoga. Having contemplated for only a short space of time,
Vyasa once more said,--'Without doubt, O king of kings, it is Time that
destroyeth the universe. It is Time also that createth the worlds. There
is nothing here that is eternal. Show the path of righteousness to the
Kurus, to thy kinsmen, relatives, and friends. Thou art competent to
restrain them. The slaughter of kinsmen hath been said to be sinful. Do
not do that which is disagreeable to me. O king, Death himself hath been
born in the shape of thy son. Slaughter is never applauded in the Vedas.
It can never be beneficial. The usages of one's race are as one's own
body. Those usages slay him that destroyeth them. For the destruction of
this race and of those kings of the earth it is Time that maketh thee
deviate into the wrong path like one in distress, although thou art
competent (to walk along the path of righteousness). O king, in the shape
of thy kingdom hath calamity come to thee. Thy virtue is sustaining a
very great diminution. [26] Show what righteousness is unto thy sons. O
thou that art invincible, of what value is that kingdom to thee which
bringeth sin to thee? Take care of thy good name, thy virtue, and thy
fame. Thou wilt then win heaven. Let the Pandavas have their kingdom, and
let the Kauravas have peace."

"While that best of Brahmanas was saying these words in a sorrowful tone,
Dhritarashtra, the son of Ambika, accomplished in speech, once more
addressed him, saying.---'My knowledge of life and death is similar to
thine. The truth is known to me as regards these. Man, however, in what
concerns his own interests, is deprived of judgment. O sire, know me to
be one who is an ordinary person. Of immeasurable power thou art. I pray
thee to extend thine towards us. Of soul under complete control, thou art
our refuge and instructor. My sons are not obedient to me, O great Rishi.
My understanding too is not inclined to commit sin. [27] Thou art the
cause of the fame, the achievements, and the inclination for virtue, of
the Bharatas. Thou art the reverend grandsire of both the Kurus and the
Pandavas.'

"Vyasa said,--'O royal son of Vichitravirya, tell me freely what is in
thy mind. I will remove thy doubts."

"Dhritarashtra said,--'O holy one, I desire to hear from thee of all
those indications that happen unto those that become victorious in
battle."

"Vyasa said,--'The (sacred) fire assumes a cheerful radiance. Its light
ascends upwards. Its flame bends towards the right. It blazes up without
being smoky. The libations poured on it yield a fragrant scent. It is
said that these are the indications of future success. The conches and
cymbals yield sounds that are deep and loud. The Sun as well as the Moon
gives pure rays. It is said that these are the indications of future
success. Crows, whether stationary or on their wings, utter cries that
are agreeable. They again that are behind, urge the warriors to advance;
while they that are ahead, forbid all advance. [28] Where vultures, swans,
parrots, cranes, and wood-peckers utter delightful cries, and wheel
towards the right, the Brahmanas say that their victory in battle is
certain. They whose divisions, in consequence of ornaments, coats of
mail, and standards, or the melodious neigh of their steeds, become
resplendent and incapable of being gazed at, always conquer their foes.
They who utter cheerful shouts, those warriors, O Bharata, whose energies
are not damped and whose garlands do not fade, always cross the ocean of
battle. They who utter cheerful shouts having penetrated into the
divisions of the foe, who utter even kind words, [29] to the enemy, and
who, before striking, forewarn the foe, win victory. The objects of
hearing, vision, taste, touch, and smell, without undergoing any change
for the worse, become auspicious. This also is another indication of a
victorious army, viz., there is joy among the combatants at all time.
This also is another indication of success, viz. the winds that blow, the
clouds, and the birds, all become favourable; while the clouds (so
favourable) and the rain-bows drop beneficial showers. These, O king, are
the indications of armies to be crowned with victory, while O monarch,
all these become otherwise in the case of those that are about to be
destroyed. Whether the army be small or large, cheerfulness, as an
attribute of the combatants, is said to be a certain indication of
victory. One soldier, struck with panic, can cause even a large army to
take fright and fly. And when an army, struck with panic, takes to
flight, it causes even heroic warriors to take fright. If a large army is
once broken and put to rout, it cannot like a herd of deer disordered in
fright or a mighty current of water be easily checked. If a large army is
once routed, it is incapable of being rallied; on the other hand,
beholding it broken, even those well-skilled in battle, O Bharata, become
heartless. Beholding soldiers struck with fear and flying, the panic
spreads in other directions, and soon, O king, the whole army is broken
and flies in all directions. And when an army is routed, even brave
leaders, O king, at the head of large divisions consisting of the four
kinds of forces, are incapable of rallying them. An intelligent man,
always exerting himself with activity, should strive (to win success) by
the aid of means. It is said that that success which is won by
negotiation and other means is the very best. That which is achieved by
producing disunion (among the foe) is indifferent. While that success, O
king, which is won by battle, is the worst. In battle are many evils, the
initial one, as it is said, being slaughter. Even fifty brave men who
know one another, who are underpressed, who are free from family ties,
and who are firmly resolved, can crush a large army. Even five, six,
seven men, who are unretreating, win victory. Vinata's son Garuda, O
Bharata, beholding even a large concourse of birds, asketh not the aid of
many followers (to vanquish them). The strength in number, therefore of
an army is not always the cause of victory. Victory is uncertain. It
depends on chance. Even they that become victorious have to sustain
loss.'"



SECTION IV

Vaisampayana said,--"Having said these words unto Dhritarashtra, Vyasa
took his departure. And Dhritarashtra also, having heard those words,
began to reflect in silence. And having reflected for only a short space
of time, he began to sigh repeatedly. And, soon, O bull of Bharata's
race, the king asked Sanjaya of soul worthy of praise,--saying,--'O
Sanjaya, these kings, these lords of earth, so brave and taking delight
in battle, are for smiting one another with weapons of diverse kinds,
being prepared to lay down their very lives for the sake of earth.
Incapable of being restrained, they are, indeed, smiting one another for
increasing the population of Yama's domain. Desirous of prosperity
connected with the possession of earth they are incapable of bearing one
another. I, therefore, think that earth must be possessed of many
attributes. Tell me all these, O Sanjaya, Many thousands, many millions,
many tens of millions, many hundreds of millions, heroic men have come
together at Kurujangala. I desire to hear, O Sanjaya, with accurate
details, about the situation and dimensions of those countries and cities
from which they have come. Through the potency of that regenerate Rishi
Vyasa of immeasurable energy, thou art endued with the lamp of celestial
perception and the eye of knowledge.

"Sanjaya said,--'O thou of great wisdom, I will recount to thee the
merits of earth according to my knowledge. Behold them with thy eye of
wisdom. I bow to thee, O bull of Bharata's race. Creatures in this world
are of two kinds, mobile and immobile. Mobile creatures are of three
kinds according to their birth, viz., oviparous, viviparous, and those
engendered by heat and damp. Of mobile creatures, O king, the foremost
are certainly those called viviparous. Of viviparous creatures the
foremost are men and animals. Animals, O king, of diverse forms, are of
fourteen species. Seven have their abodes in the woods, and seven of
these are domestic. Lions, tigers, boars, buffaloes, and elephants as
also bears and apes, are, O king, regarded as wild. Kine, goats, sheep,
men, horses, mules, and asses,--these seven amongst animals are reckoned
as domestic by the learned. These fourteen, O king, complete the tale of
domestic and wild animals, mentioned, O lord of earth, in the Vedas, and
on which the sacrifices rest. Of creatures that are domestic, men are
foremost, while lions are the foremost of those that have their abode in
the woods. All creatures support their life by living upon one another.
Vegetables are said to be immobile, and they are of four species viz.,
trees, shrubs, creepers, creeping plants existing for only a year, and
all stemless plants of the grass species. [30] Of mobile and immobile
creatures, there are thus one less twenty; and as regards their universal
constituents, there are five. Twenty-four in all, these are described as
Gayatri (Brahma) as is well-known to all. [31] He who knows these truly to
be the sacred Gayatri possessed of every virtue, is not liable, O best of
the Bharatas, to destruction in this world. Everything springeth from the
earth and everything, when destroyed, mergeth into the Earth. The Earth
is the stay and refuge of all creatures, and the Earth is eternal. He
that hath the Earth, hath the entire universe with its mobile and
immobile population. It is for this that longing for (the possession of
the) Earth, kings slay one another.'"



SECTION V

"Dhritarashtra said,--'The names of rivers and mountains, O Sanjaya, as
also of provinces, and all other things resting on the earth, and their
dimensions, O thou that are acquainted with the measures of things of the
earth in its entirety and the forests, O Sanjaya, recount to me in
detail.'

"Sanjaya said,--'O great king, all things in the universe, in consequence
of the presence (in them) of the five elements, have been said to be
equal by the wise. These elements, are space, air, fire, water, and
earth. Their (respective) attributes are sound, touch, vision, taste, and
scent. Every one of these elements possesses (in addition to what is
especially its own) the attribute or attributes of that or those coming
before it. The earth, therefore, is the foremost of them all, possessing
as it does the attributes of all the other four, besides what is
specially its own, as said by Rishis acquainted with truth. [32] There are
four attributes, O king, in water. Scent does not exist in it. Fire has
three attributes viz., sound, touch, and vision. Sound and touch belong
to air, while space has sound alone. These five attributes, O king, exist
(in this way) in the five principal elements depending on which all
creatures in the universe exist. They exist separately and independently
when there is homogeneity in the universe. [33] When, however, these do
not exist in their natural state but with one another, then creatures
spring into life, furnished with bodies. This is never otherwise. The
elements are destroyed, in the order of the one succeeding, merging into
the one that proceeds; and they spring also into existence, one arising
from the one before it. [34] All of these are immeasurable, their forms
being Brahma itself. In the universe are seen creatures consisting of the
five elements. Men endeavour to ascertain their proportions by exercising
their reason. Those matters, however, that are inconceivable, should
never be sought to be solved by reason. That which is above (human)
nature is an indication of the inconceivable.

"'O son of Kuru's race, I will, however, describe to thee the island
called Sudarsana. This island, O king, is circular and of the form of a
wheel. It is covered with rivers and other pieces of water and with
mountains looking like masses of clouds, and with cities and many
delightful provinces. It is also full of trees furnished with flowers and
fruits, and with crops of diverse kinds and other wealth. And it is
surrounded on all sides with the salt ocean. As a person can see his own
face in a mirror, even so is the island called Sudarsana seen in the
lunar disc. Two of its parts seem to be a peepul tree, while two others
look like a large hare. It is surrounded on all sides with an assemblage
of every kind of deciduous plants. Besides these portions, the rest is
all water. What remains I will describe to thee shortly. The rest I will
speak of afterwards. Listen now to this that I describe in brief. [35]"



SECTION VI

"Dhritarashtra said.---"Thou art intelligent, O Sanjaya, and acquainted
with the truth (about everything). Thou hast duly given a description of
the island in brief. Tell us now of the island in detail. Tell us now of
the dimension of the expanse of land that lies in the portion looking
like a hare. Thou mayst then speak of the portion resembling peepul tree."

Vaisampayana said,--"Thus addressed by the king, Sanjaya began to say.

"Sanjaya said,--'Stretching from east to west, are these six mountains
that are equal [36] and that extend from the eastern to the western ocean.
They are Himavat, Hemakuta, that best of mountains called Nishadha, Nila
abounding with stones of lapis lazuli, Sweta white as the moon, and the
mountains called Sringavat composed of all kinds of metals. [37] These are
the six mountains, O king, which are always the resorts of Siddhas and
Charanas. The space lying between each of these measures a thousand
Yojanas, and thereon are many delightful kingdoms. And these divisions
are called Varshas, O Bharata. In all those kingdoms reside creatures of
diverse species. This (the land where we are) is in the Varsha that is
called after Bharata. Next to it (northwards) is the Varsha called after
Himavat. The land that is beyond Hemakuta is called Harivarsha, South of
the Nila range and on the north of the Nishadha is a mountain, O king,
called Malyavat that stretches from east to west. Beyond Malyavat
northwards is the mountain called Gandhamadana. [38] Between these two
(viz., Malyavat and Gandhamadana) is a globular mountain called Meru made
of gold. Effulgent as the morning sun, it is like fire without smoke. [39]
It is eighty-four thousand Yojanas high, and, O king, its depth also is
eighty-four Yojanas. It standeth bearing the worlds above, below and
transversely. Besides Meru are situated, O lord, these four islands,
viz., Bhadraswa, and Ketumala, and Jamvudwipa otherwise called Bharata,
and Uttar-Kuru which is the abode of persons who have achieved the merit
of righteousness. The bird Sumukha, the son of Suparna, beholding that
all the birds on Meru were of golden plumage, reflected that he should
leave that mountain inasmuch as there was no difference between the good,
middling, and bad birds. The foremost of luminaries, the sun, always
circumambulates Meru, as also the moon with (his) attendant
constellation, and the Wind-god too. The mountain, O king, is endued with
celestial fruits and flowers, and it is covered all over with mansions
made of furnished gold. There, on that mountain, O king, the celestials,
the Gandharvas, the Asuras, and the Rakshasas, accompanied by the tribes
of Apsaras, always sport. There Brahman, and Rudra, and also Sakra the
chief of the celestials, assembled together, performed diverse kinds of
sacrifices with plentiful gifts. Tumvuru, and Narada and Viswavasu, and
the Hahas and the Huhus, repairing thither, adored the foremost of the
celestials with diverse hymns. The high-souled seven Rishis, and Kasyapa
the lord of creatures, repair thither, blessed be thou, on every parva
day. [40] Upon the summit of that mountain, Usanas, otherwise called the
Poet, sporteth with the Daityas (his disciples). [41] The jewels and gems
(that we see) and all the mountains abounding in precious stones are of
Meru. Therefrom a fourth part is enjoyed by the holy Kuvera. Only a
sixteenth part of that wealth he giveth unto men. On the northern side of
Meru is a delightful and excellent forest of Karnikaras, covered with the
flowers of every season, [42] and occupying a range of hills. There the
illustrious Pasupati himself, the creator of all things, surrounded by
his celestial attendants and accompanied by Uma, sporteth bearing a chain
of Karnikara flowers (on his neck) reaching down to his feet, and blazing
with radiance with his three eyes resembling three risen suns. Him
Siddhas truthful in speech, of excellent vows and austere ascetic
penances, can behold. Indeed, Maheswara is incapable of being seen by
persons of wicked conduct. From the summit of that mountain, like a
stream of milk, O ruler of men, the sacred and auspicious Ganga,
otherwise called Bhagirathi, adored by the most righteous, of universal
form and immeasurable and issuing out with terrific noise, falleth with
impetuous force on the delightful lake of Chandramas. [43] Indeed that
sacred lake, like an ocean, hath been formed by Ganga herself. (While
leaping from the mountains), Ganga, incapable of being supported by even
the mountains, was held for a hundred thousand years by the bearer of
Pinaka  on his head. [44] On the western side of Meru, O king, is
Ketumala. [45] And there also is Jamvukhanda. Both are great seats of
humanity, O king. [46] There, O Bharata, the measure of human life is ten
thousand years. The men are all of a golden complexion, and the women are
like Apsaras. And all the residents are without sickness, without sorrow,
and always cheerful. The men born there are of the effulgence of melted
gold. On the summits of Gandhamadana, Kuvera the lord of the Guhyakas,
with many Rakshasas and accompanied by tribes of Apsaras, passeth his
time in joy. Besides Gandhamadana there are many smaller mountains and
hills. The measure of human life there is eleven thousand years. There, O
king, the men are cheerful, and endued with great energy and great
strength and the women are all of the complexion of the lotus and highly
beautiful. Beyond Nila is (the Varsha called) Sweta, beyond Sweta is (the
Varsha called) Hiranyaka. Beyond Hiranyaka is (the Varsha called)
Airavata covered with provinces. The last Varsha in the (extreme) north
and Bharata's Varsha in the (extreme) south are both, O king, of the form
of a bow. These five Varshas (viz., Sweta, Hiranyaka, Elavrita,
Harivarsha, and Haimavat-varsha) are in the middle, of which Elavrita
exists in the very middle of all. Amongst these seven Varshas (the five
already mentioned and Airavata and Bharata) that which is further north
excels the one to its immediate south in respect of these attributes,
viz., the period of life, stature, health, righteousness, pleasure, and
profit. In these Varshas, O Bharata, creatures (though of diverse
species) yet, live together. Thus, O king, is Earth covered with
mountains. The huge mountains of Hemakuta are otherwise called Kailasa.
There, O king, Vaisravana passeth his time in joy with his Guhyakas.
Immediately to the north of Kailasa and near the mountains of Mainaka
there is a huge and beautiful mountain called Manimaya endued with golden
summits. Beside this mountain is a large, beautiful, crystal and
delightful lake called Vindusaras with golden sands (on its beach). There
king Bhagiratha, beholding Ganga (since) called after his own name,
resided for many years. There may be seen innumerable sacrificial stakes
made of gems, and Chaitya tree made of gold. It was there that he of a
thousand eyes and great fame won (ascetic) success by performing
sacrifices. There the Lord of all creatures, the eternal Creator of all
the worlds, endued with supreme energy surrounded by his ghostly
attendants, is adored. There Nara and Narayana, Brahman, and Manu, and
Sthanu as the fifth, are (ever present). And there the celestial stream
Ganga having three currents, [47] issuing out of the region of Brahman,
first showed herself, and then dividing herself into seven streams,
became Vaswokasara, Nalini, the sin-cleansing Saraswati, Jamvunadi, Sita,
Ganga and Sindhu as the seventh. The Supreme Lord hath (himself) made the
arrangement with reference to that inconceivable and celestial stream. It
is there that [48] sacrifices have been performed (by gods and Rishis) on
a thousand occasions after the end of the Yuga (when creation begins). As
regards the Saraswati, in some parts (of her course) she becometh visible
and in some parts not so. This celestial sevenfold Ganga is widely known
over the three worlds. Rakshasas reside on Himavat, Guhyakas on Hemakuta,
and serpents and Nagas on Nishadha, and ascetics on Gokarna. The Sweta
mountains are said to be the abode of the celestial and the Asuras. The
Gandharvas always reside on Nishadhas, and the regenerate Rishis on Nila.
The mountains of Sringavat also are regarded as the resort of the
celestials.

"'These then, O great king, are the seven Varshas of the world as they
are divided. Diverse creatures, mobile [49] and immobile, are placed in
them all. Diverse kinds of prosperity, both providential and human, are
noticeable in them. They are incapable of being counted. Those desirous,
however, of their own good believe (all this), I have now told thee of
that delightful region (of land) of the form of a hare about which thou
hadst asked me. At the extremities of that region are the two Varshas,
viz., one on the north and the other on the south. Those two also have
now been told to thee. Then again the two islands Naga-dwipa and
Kasyapa-dwipa are the two ears of this region of the form of a hare. The
beautiful mountains of Maleya, O king, having rocks like plates of
copper, form another (prominent) part of Jamvudwipa that having its shape
resembling a hare.'"



SECTION VII

"Dhritarashtra said,--'Tell me, O Sanjaya, thou of great intelligence, of
the regions to the north and the east side of Meru, as also of the
mountains of Malyavat, in detail. [50]

"Sanjaya said,--'On the south of the Nila mountain and the northern side
of Meru are the sacred Northern Kurus, O king, which are the residence of
the Siddhas. The trees there bear sweet fruits, and are always covered
with fruits and flowers. All the flowers (there) are fragrant, and the
fruits of excellent taste. Some of the trees, again, O king, yield fruits
according to (the) will (of the plucker). There are again some other
trees, O king, that are called milk-yielding. These always yield milk and
the six different kinds of food of the taste of Amrita itself. Those
trees also yield cloths and in their fruits are ornaments (for the use of
man). The entire land abounds with fine golden sands. A portion of the
region there, extremely delightful, is seen to be possessed of the
radiance of the ruby or diamond, or of the lapis lazuli or other jewels
and gems. [51] All the seasons there are agreeable and nowhere does the
land become miry, O king. The tanks are charming, delicious, and full of
crystal water. The men born there have dropped from the world of the
celestials. [52] All are of pure birth and all are extremely handsome in
appearance. There twins (of opposite sexes) are born and the women
resemble Apsaras in beauty. They drink the milk, sweet as Amrita, of
those milk-yielding trees (already mentioned). And the twins born there
(of opposite sexes) grow up equally. Both possessed of equal beauty, both
endued with similar virtues, and both equally dressed, both grow up in
love, O monarch, like a couple of chakrabakas. The people of that country
are free from illness and are always cheerful. Ten thousand and ten
hundred years they live, O king, and never abandon one another. A class
of birds called Bharunda, furnished with sharp beaks and possessed of
great strength, take them up when dead and throw them into mountain
caves. I have now described to thee, O king, the Northern Kurus briefly.

"I will now describe to thee the eastern side of Meru duly. Of all the
regions there, the foremost, O king, is called Bhadraswa, where there is
a large forest of Bhadra-salas, as also a huge tree called Kalamra. This
Kalamra, O king, is always graced with fruits and flowers. That tree
again is a Yojana in height and is adored by Siddhas [53] and the
Charanas. The men there are all of a white complexion, endued with great
energy, and possessed of great strength. The women are of the complexion
of lilies, very beautiful, and agreeable to sight. Possessed of radiance
of the moon, [54] and white as the moon, their faces are as the full-moon.
Their bodies again are as cool as the rays of the moon and they are all
accomplished in singing and dancing. The period of human life there, O
bull of the Bharata's race, is ten thousand years. Drinking the juice of
the Kalamra they continue youthful for ever. On the south of Nila and the
north of Nishadha, there is a huge Jamvu tree that is eternal. Adored by
the Siddhas and Charanas, that sacred tree granteth every wish. After the
name of that tree this division hath ever been called Jamvudwipa. O bull
of Bharata race, a thousand and a hundred Yojanas is the height of that
prince of trees, which touches the very heavens, O king of men. Two
thousand and five hundred cubits measure the circumference of a fruit of
that tree which bursts when ripe. In falling upon the earth these fruits
make a loud noise, and then pour out, O king, a silvery juice on the
ground. That juice of the Jamvu, becoming, O king, a river, and passing
circuitously round Meru, cometh to the (region of the) Northern Kurus. If
the juice of that fruit is quaffed, it conduces to peace of mind. No
thirst is felt ever after, O king. Decrepitude never weakens them. And
there a species of gold called Jamvunada and used for celestial
ornaments, very brilliant and like the complexion of Indragopoka insects,
is produced. The men born there are of the complexion of the morning sun.

"'On the summit of Malyavat is always seen, O bull of Bharata's race, the
fire called Samvataka which blazeth forth at the end of the Yuga for the
destruction of the universe. On Malyavat's summit towards the east are
many small mountains and Malyavat, O king, measures eleven thousand [55]
Yojanas. The men born there are of the complexion of gold. And they are
all fallen from the region of Brahman and are utterers of Brahma. They
undergo the severest of ascetic austerities, and their vital seed is
drawn up. For the protection of creatures they all enter the sun.
Numbering sixty-six thousand, they proceed in advance of Aruna,
surrounding the sun. Heated with the sun's rays for sixty-six thousand
years, they then enter the lunar disc.'"



SECTION VIII

"Dhritarashtra said,--'Tell me truly, O Sanjaya, the names of all the
Varshas, and of all the mountains, and also of all those that dwell on
those mountains.

"Sanjaya said,--'On the south of Sweta and the north of Nishadha, is the
Varsha, called Romanaka. The men that are born there are all of white
complexion, of good parentage, and handsome features. And the men born
there are also all without enemies. And they live, O king, for eleven
thousand and five hundred years, being ever of cheerful hearts. On the
south of Nishadha is the Varsha called Hiranmaya where is the river
called Hiranwati. There, O king, liveth that foremost of birds named
Garuda. And the people there, O monarch, are all followers of the
Yakshas, wealthy, and of handsome features. And, O king, the men there
are endued with great strength and have: cheerful hearts. And they live
for twelve thousand and five hundred years., O king, which is the measure
of their lives. The mountains of Sringavat, [56] O ruler of men, have
three beautiful summits. One of these is made of jewels and gems, another
is very wonderful, being made of all kinds of gems and adorned with
palatial mansions. There the self-luminous lady named Sandili always
liveth. On the north of Sringavat and up to the margin of the sea, O
king, the Varsha called Airavat. And because this jewelled mountain is
there, therefore is this Varsha superior to all. The sun giveth no heat
there and men are not subject to decay. And the moon there, with the
stars, becoming the only source of light, covereth (the firmament).
Possessing the radiance and complexion of the lotus, and endued with eyes
that resemble lotus-petals, the men born there have the fragrance of the
lotus. With winkless eyes, and agreeable scent (emanating from their
bodies), they go without food and have their senses under control. They
are all fallen from the region of the celestials, and are all, O king,
without sin of any kind. And they live, O monarch, for thirteen thousand
years, that being. O best of the Bharatas, the measure of their lives.
And so on the north of the milky ocean, the Lord Hari of unlimited
puissance dwelleth on his car made of gold. That vehicle is endued with
eight wheels, with numerous supernatural creatures stationed on it, and
having the speed of the mind. And its complexion is that of fire, and it
is endued with mighty energy and adorned with Jamvunada gold. He is the
Lord of all creatures, and is possessed, O bull of Bharata's race, of
every kind of prosperity. In him the universe merges (when dissolution
comes), and from him it again emanates (when the creative desire seizes
him). He is the actor, and it is He that makes all others act. He, O
monarch, is earth, water, space, air, and fire. He is Sacrifice's self
unto all creatures, and fire is His mouth."

Vaisampayana continued,--"The high-souled king Dhritarashtra, thus
addressed by Sanjaya, became, O monarch, absorbed in meditation about his
sons. Endued with great energy, he then, having reflected, said these
words: 'Without doubt, O Suta's son, it is Time that destroyeth the
universe. And it is Time that again createth everything. Nothing here is
eternal. It is Nara and Narayana, endued with omniscience, that
destroyeth all creatures. [57] The gods speak of him as Vaikuntha (of
immeasurable puissance), while men call him Vishnu (one that pervadeth
the Universe)!'"



SECTION IX

"Dhritarashtra said,--'Tell me truly (O Sanjaya) of this Varsha that is
called after Bharata, where this senseless force hath been collected, in
respect of which this my son Duryodhana hath been so very covetous, which
the sons of Pandu also are desirous of obtaining, and in which my mind
too sinketh. O, tell me this, for thou art, in my judgment endued with
intelligence.

"Sanjaya said,--'Listen to me, O king The sons of Pandu are not covetous
about this country. On the other hand, it is Duryodhana that is covetous,
and Sakuni the son of Suvala, as also many other Kshatriyas who are
rulers of the provinces, who being covetous of this country are not able
to bear one another. I will now will thee, O thou of Bharata's race, of
the tract of land known by Bharata's name. This land is the beloved one
of Indra, and, O thou of Bharata's race, this land, O monarch, that is
called after Bharata, is also the beloved land of Manu, the son of
Vivaswat, of Prithu, of Vainya, of the high-souled Ikshwaku, of Yayati,
of Amvarisha, of Mandhatri, of Nahusha, of Muchukunda, of Sivi the son of
Usinara, of Rishava, of Ila, of king Nriga, of Kusika, O invincible one,
of the high-souled Gadhi, of Somaka, O irrepressible one, and of Dilipa,
and also, O monarch, of many other mighty Kshatriyas. I will now, O
chastiser of foes, describe to thee that country as I have heard of it.
Listen to me, O king, as I speak of what thou hast asked me. Mahendra,
Malaya, Sahya, Suktimat, Rakshavat, Vindhya, and Paripatra,--these seven
are the Kala-mountains [58] (of Bharatvarsha). Besides these, O king,
there are thousands of mountains that are unknown, of hard make, huge,
and having excellent valleys. Besides these there are many other smaller
mountains inhabited by barbarous tribes. Aryans and Mlecchas, O Kauravya,
and many races, O lord, mixed of the two elements, drink the waters of
the following rivers, viz., magnificent Ganga, Sindhu, and Saraswati; of
Godavari, and Narmada, and the large river called Yamuna; of
Dhrishadwati, and Vipapa, and Vipasa and Sthulavaluka; of the river
Vetravati, and that other one called Krishna-vena; of Iravati, and
Vitasta, and Payosyini, and Devika; of Vedasmrita and Vedavati, and
Tridiva, and Ikshumalavi; [59] of Karishini, and Chitravaha, and the river
called Chitrasena; of Gomati, and Dhutapada and the large river called
Gandaki [60], of Kausiki, and Nischitra, and Kirtya, and Nichita, and
Lohatarini; [61] of Rashasi and Satakumbha, and also Sarayu; of
Charmanwati, and Vetravati, [62] and Hastisoma, and Disa; of the river
called Saravati, and Venna, and Bhimarathi; of Kaveri, and Chuluka, and
Vina, and Satavala; of Nivara, and Mahila, and Suprayoga, O king; of
Pavitra, and Kundala, and Rajani, and Puramalini; of Purvabhirama, and
Vira, and Bhima, and Oghavati; of Palasini, and Papahara, and Mahendra,
and Patalavati, of Karishini, and Asikni, and the large river Kusachira:
of Makari, and Pravara, and Mena, and Hema, and Dhritavati; of Puravati,
and Anushna, and Saivya, and Kapi, O Bharata; of Sadanira, and Adhrishya,
and the mighty stream Kusadhara; of Sadakanta, and Siva, and Viravati; of
Vatsu, and Suvastu, and Kampana with Hiranwati; of Vara, and the mighty
river Panchami, of Rathachitra, and Jyotiratha, and Viswamitra, and
Kapinjala; of Upendra, and Vahula, and Kuchira, and Madhuvahini: of
Vinadi, and Pinjala, and Vena, and the great river Pungavena; of Vidisa
and Krishna-vena, and Tamra, and Kapila, of Salu, and Suvama, the
Vedaswa, and the mighty river Harisrava; of Sighra, and Pischala, and the
river Bharadwaji, of the river Kausiki, and Sona, and Chandrama; of
Durgamantrasila, and Brahma-vodhya, and Vrihadvati; of Yaksha, and Rohi,
and Yamvunadi; of Sunasa and Tamasa, and Dasi, and Vasa, and Varuna, and
Asi; of Nila, and Dhrimati, and the mighty river Parnasa; of Pomasi, and
Vrishabha, and Brahma-meddhya, and Vrihaddhani. These and many other
large rivers, O king, such as Sadonirmaya and Krishna, and Mandaga, and
Mandavahini; and Mahagouri, and Durga, O Bharata; and Chitropala.
Chitraratha, and Manjula, and Vahini; and Mandakini, and Vaitarani, and
Kosa, and Mahanadi; and Suktimati, and Ananga, and Pushpaveni, and
Utpalavati; and Lohitya, Karatoya, and Vrishasabhya; and Kumari, and
Rishikullya and Marisha, and Saraswati; and Mandakini, and Supunya,
Sarvasanga, O Bharata, are all mothers of the universe and productive of
great merit. Besides these, there are rivers, by hundreds and thousands,
that are not known (by names), I have now recounted to thee, O king, all
the rivers as far as I remember.

"After this, listen to the names of the provinces as I mention them. They
are the Kuru-Panchalas, the Salwas, the Madreyas, the Jangalas, the
Surasena, the Kalingas, the Vodhas, the Malas, the Matsyas, the
Sauvalyas, the Kuntalas, the Kasi-kosalas, the Chedis, the Karushas, the
Bhojas, the Sindhus, the Pulindakas, the Uttamas, the Dasarnas, the
Mekalas, the Utkalas; the Panchalas, the Kausijas, the Nikarprishthas,
Dhurandharas; the Sodhas, the Madrabhujingas, the Kasis, and the
further-Kasis; the Jatharas, the Kukuras, O Bharata; the Kuntis, the
Avantis, and the further-Kuntis; the Gomantas, the Mandakas, the Shandas,
the Vidarbhas, the Rupavahikas; the Aswakas, the Pansurashtras, the
Goparashtras, and the Karityas; the Adhirjayas, the Kuladyas, the
Mallarashtras, the Keralas, the Varatrasyas, the Apavahas, the Chakras,
the Vakratapas, the Sakas; the Videhas, the Magadhas, the Swakshas, the
Malayas, the Vijayas, the Angas, the Vangas, the Kalingas, the
Yakrillomans; the Mallas, the Suddellas, the Pranradas, the Mahikas, the
Sasikas; the Valhikas, the Vatadhanas, the Abhiras, the Kalajoshakas; the
Aparantas, the Parantas, the Pahnabhas, the Charmamandalas; the
Atavisikharas, the Mahabhutas, O sire; the Upavrittas, the Anupavrittas,
the Surashatras, Kekayas; the Kutas, the Maheyas, the Kakshas, the
Samudranishkutas; the Andhras, and, O king, many hilly tribes, and many
tribes residing on lands laying at the foot of the hills, and the
Angamalajas, and the Manavanjakas; the Pravisheyas, and the Bhargavas, O
king; the Pundras, the Bhargas, the Kiratas, the Sudeshnas, and the
Yamunas, the Sakas, the Nishadhas, the Anartas, the Nairitas, the
Durgalas, the Pratimasyas, the Kuntalas, and the Kusalas; the Tiragrahas,
the Ijakas, the Kanyakagunas, the Tilabharas, the Samiras, the
Madhumattas, the Sukandakas; the Kasmiras, the Sindhusauviras, the
Gandharvas, and the Darsakas; the Abhisaras, the Utulas, the Saivalas,
and the Valhikas; the Darvis, the Vanavadarvas, the Vatagas, the
Amarathas, and the Uragas; the Vahuvadhas, the Kauravyas, the Sudamanas,
the Sumalikas; the Vadhras, the Karishakas, the Kalindas, and the
Upatyakas; the Vatayanas, the Romanas, and the Kusavindas; the Kacchas,
the Gopalkacchas, the Kuruvarnakas; the Kiratas, the Varvasas, the
Siddhas, the Vaidehas, and the Tamraliptas; the Aundras, the Paundras,
the Saisikatas, and the Parvatiyas, O sire.

"'There are other kingdoms, O bull of Bharata's race, in the south. They
are the Dravidas, the Keralas, the Prachyas, the Mushikas, and the
Vanavashikas; the Karanatakas, the Mahishakas, the Vikalpas, and also the
Mushakas; the Jhillikas, the Kuntalas, the Saunridas, and the
Nalakananas; the Kankutakas, the Cholas, and the Malavayakas; the
Samangas, the Kanakas, the Kukkuras, and the Angara-marishas; the
Samangas, the Karakas, the Kukuras, the Angaras, the Marishas: the
Dhwajinis, the Utsavas, the Sanketas, the Trigartas, and the Salwasena;
the Vakas, the Kokarakas, the Pashtris, and the Lamavegavasas; the
Vindhyachulakas, the Pulindas, and the Valkalas; the Malavas, the
Vallavas, the further-Vallavas, the Kulindas, the Kalavas, the Kuntaukas,
and the Karatas; the Mrishakas, the Tanavalas, the Saniyas; the Alidas,
the Pasivatas, the Tanayas, and the Sulanyas; the Rishikas, the
Vidarbhas, the Kakas, the Tanganas, and the further-Tanganas. Among the
tribes of the north are the Mlecchas, and the Kruras, O best of the
Bharatas; the Yavanas, the Chinas, the Kamvojas, the Darunas, and many
Mleccha tribes; the Sukritvahas, the Kulatthas, the Hunas, and the
Parasikas; the Ramanas, and the Dasamalikas. These countries are,
besides, the abodes of many Kshatriya, Vaisya, and Sudra tribes. Then
again there are the Sudra-abhiras, the Dardas, the Kasmiras, and the
Pattis; the Khasiras; the Atreyas, the Bharadwajas, the Stanaposhikas,
the Poshakas, the Kalingas, and diverse tribes of Kiratas; the Tomaras,
the Hansamargas, and the Karamanjakas. These and other kingdoms are on
the east and on the north. O lord, alluding to them briefly I have told
thee all. Earth, if its resources are properly developed according to its
qualities and prowess, is like an ever-yielding [63] cow, from which the
three-fold fruits of virtue, profit and pleasure, may be milked. Brave
kings conversant with virtue and profit have become covetous of Earth.
Endued with activity, they would even cast away their lives in battle,
from hunger of wealth. Earth is certainly the refuge of creatures endued
with celestial bodies as also of creatures endued with human bodies. [64]
Desirous of enjoying Earth, the kings, O chief of the Bharatas, have
become like dogs that snatch meat from one another. Their ambition is
unbounded, knowing no gratification. [65] It is for this that the Kurus
and the Pandavas are striving for possession of Earth, by negotiation,
disunion, gift, and battle, O Bharata. If Earth be well looked after, it
becometh the father, mother, children, firmament and heaven, of all
creatures, O bull among men.'"



SECTION X

"Dhritarashtra said,--'Tell me, O Sanjaya, of the period of life, the
strength, the good and bad things, the future, past and present, of the
residents, O Suta, of this Varsha of Bharata, and of the Himavat-varsha,
as also of Hari-varsha, in detail."

"Sanjaya said,--'O bull of Bharata's race, four Yugas set in Bharata's
Varsha, viz., Krita, Treta, Dwapara, and Kali. The Yuga that sets in
first is Krita. O Lord; after the expiry of Krita comes Treta; after
expiry of Treta comes Dwapara; and after that last of all, sets in Kali.
Four thousand years, O best of the Kurus, are reckoned as the measure of
life, O best of kings, in the Krita epoch. Three thousand years is the
period in Treta, O ruler of men. At present in Dwapara, persons live on
Earth for two thousand years. In Kali, however, O bull of Bharata's race,
there is no fixed limit of life's measure, in so much that men die while
in the womb, as also soon after birth. In the Krita age, O king, men are
born and beget children, by hundreds and thousands, that are of great
strength and great power, endued with the attribute of great wisdom, and
possessed of wealth and handsome features. In that age are born and
begotten Munis endued with wealth of asceticism, capable of great
exertion, possessed of high souls, and virtuous, and truthful in speech.
The Kshatriyas also, born in that age are of agreeable features,
able-bodied, possessed of great energy, accomplished in the use of the
bow, highly skilled in battle and exceedingly brave. In the Treta age, O
king, all the Kshatriya kings were emperors ruling from sea to sea. In
Treta are begotten brave Kshatriyas not subject to any one, endued with
long lives, possessed of heroism, and wielding the bow in battle with
great skill. When Dwapara sets in, O king, all the (four) orders born
become capable of great exertion, endued with great energy, and desirous
of conquering one another. The men born in Kali, O king, are endued with
little energy, highly wrathful, covetous, and untruthful. Jealousy,
pride, anger, deception, malice and covetousness, O Bharata, are the
attributes of creatures in the Kali age. The portion that remains, O
king, of this the Dwapara age, is small, O ruler of men. The Varsha known
as Haimavat is superior to Bharatavarsha, while Harivarsha is superior to
Hainavatvarsha, in respect of all qualities.'



SECTION XI

(Bhumi Parva)

"Dhritarashtra said,--'Thou hast, O Sanjaya, duly described Jamvukhanda
to me. Tell me now its dimensions and extent truly. Tell me also, O
Sanjaya, of the extent of the ocean of Sakadwipa, and Kusadwipa, of
Salmalidwipa and Kraunchadwipa, truly and without leaving anything and
tell me also, O son of Gavalgani, of Rahu and Soma and Surya.'

"Sanjaya said,--'There are, O king, many islands, over which the Earth
extended. I will describe to thee, however, only seven islands, and the
moon, and the sun, and the planet (Rahu), also. The Jamvu mountain, O
king, extends over full eighteen thousand and six hundred Yojanas. The
extent of the salt ocean is said to be twice this. That ocean is covered
with many kingdoms, and is adorned with gems and corals. It is, besides,
decked with many mountains that are variegated with metals of diverse
kinds. Thickly peopled by Siddhas and Charanas, the ocean is circular in
form.

"I will now tell thee truly of Sakadwipa, O Bharata. Listen to me, O son
of Kuru's race, as I describe it to thee duly. That island, O ruler of
men, is of twice the extent of Jamvudwipa. And the ocean also, O great
king, is of twice the extent of that island. Indeed, O best of the
Bharatas, Sakadwipa is surrounded on all sides by the ocean. The kingdoms
there are full of righteousness, and the men there never die. How can
famine take place there? The people are all endued with forgiveness and
great energy. I have now, O bull of Bharata's race, given thee duly a
brief description of Sakadwipa. What else, O king, dost thou wish to
hear?'" [66]

"Dhritarashtra said,--'Thou hast given me, O Sanjaya, a description of
Sakadwipa in brief. O thou that art possessed of great wisdom, tell me
now everything in detail truly.'

"Sanjaya said,--'In that island, O king, there are seven mountains that
are decked with jewels and that are mines of gems, precious stones. There
are many rivers also in that island. Listen to me as I recount their
names. Everything there, O king, is excellent and delightful, The first
of these mountains is called Meru. It is the abode of the gods, Rishis,
and Gandharvas. The next mountain, O king, is called Malaya stretching
towards the east. It is there that the clouds are generated and it is
thence that they disperse on all sides. The next, O thou of Kuru's race,
is the large mountain called Jaladhara. [67] Thence Indra daily taketh
water of the best quality. It is from that water that we get showers in
the season of rains, O ruler of men. Next cometh the high mountain called
Raivataka, over which, in the firmament, hath been permanently placed the
constellation called Revati. This arrangement hath been made by the
Grandsire himself. On the north of this, O great king, is the large
mountain called Syama. It hath the splendour of newly-risen clouds, is
very high, beautiful and of bright body. And since the hue of those
mountains is dark, the people residing there are all dark in complexion,
O king.'

"Dhritarashtra said,--'A great doubt ariseth in my mind, O Sanjaya, from
what thou hast said. Why, O Suta's son, would the people there be of dark
complexion?'

"Sanjaya said,--'O great king, in all islands, O son of Kuru's race, men
may be found that are fair, and those that are dark, and those also that
are produced by a union of the fair and the dark races. But because the
people there are all dark, therefore is that mountain called the Dark
Mountain. After this, O chief of the Kurus, is the large mountain called
Durgasaila. And then cometh the mountain called Kesari. The breezes that
blow from that mountain are all charged with (odoriferous) effluvia. The
measure of each of these mountains is double that of the one mentioned
immediately before. O thou of Kuru's race, it hath been said by the wise
that there are seven Varshas in that island. The Varsha of Meru is called
Mahakasa; that of the water-giving (Malaya) is called Kumudottara. The
Varsha of Jaladhara is called Sukumara: while that of Raivatak is called
Kaumara; and of Syama, Manikanchana. The Varsha of Kesara is called
Mandaki, and that called after the next mountain is called Mahapuman. In
the midst of that island is a large tree called Saka. In height and
breadth the measure of that tree is equal to that of the Jamvu tree in
Jamvudwipa. And the people there always adore that tree. There in that
island are, many delightful provinces where Siva is worshipped, and
thither repair the Siddhas, the Charanas, and the celestials. The people
there, O king, are virtuous, and all the four orders, O Bharata, are
devoted to their respective occupation. No instance of theft can be seen
there. Freed from decrepitude and death and gifted with long life, the
people there, O king, grow like rivers during the season of rains. The
rivers there are full of sacred water, and Ganga herself, distributed as
she hath been into various currents, is there, Sukumari, and Kumari, and
Seta, and Keveraka, and Mahanadi, O Kauravya, and the river Manijala, and
Chakshus, and the river Vardhanika, O thou best of the Bharatas,--these
and many other rivers by thousands and hundreds, all full of sacred
water, are there, O perpetuator of Kuru's race, from which Vasava draweth
water for showering it as rain. It is impossible to recount the names and
lengths of rivers. All of them are foremost of rivers and sin-cleansing.
As heard by all men there, in that island of Saka, are four sacred
provinces. They are the Mrigas, the Masakas, the Manasas, and the
Mandagas. The Mrigas for the most part are Brahmanas devoted to the
occupations of their order. Amongst the Masakas are virtuous Kshatriyas
granting (unto Brahmanas) every wish (entertained by them). The Manasas,
O king, live by following the duties of the Vaisya order. Having every
wish of theirs gratified, they are also brave and firmly devoted to
virtue and profit. The Mandagas are all brave Sudras of virtuous
behaviour. In these provinces, O monarch, there is no king, no
punishment, no person that deserves to be punished. Conversant with the
dictates of duty they are all engaged in the practice of their respective
duties and protect one another. This much is capable of being said of the
island called Saka. This much also should be listened to about that
island endued with great energy." [68]



SECTION XII

"Sanjaya said, 'O Kauravya, that which is heard about the islands in the
north, I will recount to thee, O Great king. Listen to me now. (Thither
in the north) is the ocean whose waters are clarified butter. Then is the
ocean whose waters are curds. Next cometh the ocean whose waters are
wine, and then is another ocean of water. The islands, O king, are double
in area of one another as they proceed further and further towards the
north. And they are surrounded, O king, by these oceans. [69] In the
island that is in the middle, there is a large mountain called Goura made
of red arsenic; on the western island, O king, is the mountain Krishna
that is the favourite (abode) of Narayana. There Kesava guardeth
celestial gems (in profusion), and thence, inclined to grace, he
bestoweth happiness on creatures. Along with the kingdoms there, O king,
the (celestial) clump of Kusa grass in Kusadwipa, and the Salmali tree in
the island of Salmalika, are adored. In the Krauncha island also, the
mountain called Maha-krauncha that is a mine of all kinds of gems is, O
king, always adored by all the four orders of men. (There), O monarch, is
the mountain called Gomanta that is huge and consists of all kinds of
metals, and whereon always resideth, mingling with those that have been
emancipated, the puissant Narayana, otherwise called Hari, graced with
prosperity and possessed of eyes like lotus leaves. In Kusadwipa, O king
of kings, there is another mountain variegated with corals and called
after the name of that island itself. This mountain is inaccessible and
made of gold. Possessed of great splendour, O Kauravya, there is a third
mountain there that is called Sumida. The sixth is called Harigiri. These
are the six principal mountains. The intervening spaces between one
another of these six mountains increaseth in the ratio of one to two as
they proceed further and further towards the north. The first Varsha is
called Audhido; the second is Venumandala; the third is called Suratha;
the fourth is known by the name of Kamvala; the fifth Varsha is called
Dhritimat; and the sixth is named Prabhakara; the seventh Varsha is
called Kapila. These are the seven successive Varshas. In these, gods and
Gandharvas, and other creatures of the universe, sport and take delight.
In these Varshas the inhabitants never die. There, O king, are no
robbers, nor any tribes of Mlecchas. All the residents are almost white
in complexion, and very delicate, O king.

"'As regards the rest of the islands, O ruler of men, I will recount all
that hath been heard by me. Listen, O monarch, with an attentive mind. In
the Krauncha island, O great king, there is a large mountain called
Krauncha. Next to Krauncha is Vamanaka; and next to Vamanaka is
Andhakara. And next to Andhakara, [70] O king, is that excellent of
mountains called Mainaka. After Mainaka, O monarch, is that best of
mountains called Govinda; and after Govinda, O king, is the mountain
called Nivida. O multiplier of thy race, the intervening spaces between
one another of these mountains increaseth in the ratio of one to two. I
will now tell thee the countries that lie there. Listen to me as I speak
of them. The region near Krauncha is called Kusala; that near Vamanaka is
Manonuga. The region next to Manonuga, O perpetuator of Kuru's race, is
called Ushna. After Ushna is Pravaraka; and after Pravaraka is
Andhakaraka. The country after Andhakaraka is named Munidesa. After
Munidesa the region is called Dundubhiswana teeming with Siddhas and
Charanas. The people are almost white in complexion, O king. All these
countries, O monarch, are the habitations of gods and Gandharvas. In (the
island of) Pushkara is a mountain called Pushkara that abounds with
jewels and gems. There always dwelleth the divine Prajapati himself. Him
all the gods and great Rishis always adore with gratifying words and
worship reverently, O king. Diverse gems from Jamvudwipa are used there.
In all these islands, O king, Brahmacharyya, truth, and self-control of
the dwellers, as also their health and periods of life, are in the ratio
of one to two as the islands are more and more remote (northwards). O
king, the land in those islands, O Bharata, comprises but one country,
for that is said to be one country in which one religion is met with. The
Supreme Prajapati himself, upraising the rod of chastisement, always
dwelleth there, protecting those islands. He, O monarch, is the king. He
is their source of bliss. He is the father, and he is the grand-father.
He it is, O best of men, that protecteth all creatures there, mobile or
immobile. Cooked food, O Kauravya, cometh there of itself and the
creatures eat it daily. O mighty-armed one. After these regions is seen a
habitation of the name of Sama. It is of a starry-shape having four
corners, and it hath, O king, thirty-three mandalas. There dwell, O
Kauravya, four princely elephants adored by all. [71] They are, O best of
the Bharatas, Vamana, and Airavata, and another, and also Supratika. [72]
O king, with rent cheeks and mouth, I do not venture to calculate the
proportions of these four elephants. [73] Their length, breadth and
thickness have for ever remained unascertained. There in those regions, O
king, winds blow irregularly from all directions. [74] These are seized by
those elephants with the tips of their trunks which are of the complexion
of the lotus and endued with great splendour and capable of drawing up
everything in their way. And soon enough after seizing them they then
always let them out. The winds, O king, thus let out by those respiring
elephants, come over the Earth and in consequence thereof creatures draw
breath and live.'

"Dhritarashtra said,--'Thou hast, O Sanjaya, told me everything about the
first subject very elaborately. Thou hast also indicated the positions of
the islands. 'Tell now, O Sanjaya, about what remains.'

"Sanjaya said,--'Indeed, O great king, the islands have all been
described to thee. Listen now to what I truly say about the heavenly
bodies and about Swarbhanu, O chief of the Kauravas, as regards its
dimensions. It is heard, O king, that the planet Swarbhanu is globular.
Its diameter is twelve thousand Yojanas, and its circumference, because
it is very large, is forty-two thousand Yojanas, O sinless one, [75] as
said by the learned of olden times. The diameter of the moon, O king, is
stated to be eleven thousand Yojanas. Its circumference, O chief of the
Kurus, is stated to be thirty-eight thousand nine hundred Yojanas of the
illustrious planet of cool rays. It hath been heard that the diameter of
the beneficent, fast going and light-giving Sun, O thou of Kuru's race,
is ten thousand Yojanas, and his circumference, O king, is thirty-five
thousand eight hundred miles, in consequence of his largeness, O sinless
one. These are the dimensions reckoned here, O Bharata, of Arka. The
planet Rahu, in consequence of his greater bulk, envelops both the Sun
and the Moon in due times. I tell thee this in brief. With the eye of
science, O great king, I have now told thee all that thou hadst asked.
Let peace be thine. I have now told thee about the construction of the
universe as indicated in the Shastras. Therefore, O Kauravya, pacify thy
son Duryodhana. [76]'

"Having listened to this charming Bhumi Parva, O chief of the Bharatas, a
Kshatriya becometh endued with prosperity, obtaineth fruition of all his
desires, and winneth the approbation of the righteous. [77] The king who
listeneth to this on days of the full-moon or the new-moon, carefully
observing vows all the while, hath the period of his life, his fame and
energy, all enhanced. His (deceased) sires and grandsires become
gratified. Thou hast now heard of all the merits that flow from this
Varsha of Bharata where we now are!'"



SECTION XIII

(Bhagavat-Gita Parva)

Vaisampayana said,--"Possessing a knowledge of the past, the present and
the future, and seeing all things as if present before his eyes, the
learned son of Gavalgana, O Bharata, coming quickly from the field of
battle, and rushing with grief (into the court) represented unto
Dhritarashtra who was plunged in thought that Bhishma the grandsire of
the Bharatas had been slain."

"Sanjaya said,--'I am Sanjaya, O great king. I bow to thee, O bull of
Bharata's race. Bhishma, the son of Santanu and the grandsire of the
Bharatas, hath been slain. That foremost of all warriors, that grandsire
of the Bharatas, hath been slain. That foremost of all warriors, that
embodied energy of all bowmen, that grandsire of the Kurus lieth to-day
on a bed of arrows. That Bhishma. O king, relying on whose energy thy son
had been engaged in that match at dice, now lieth on the field of battle
slain by Sikhandin. That mighty car-warrior who on a single car had
vanquished in terrific combat at the city of Kasi all the kings of the
Earth mustered together, he who had fearlessly fought in battle with
Rama, the son of Jamadagni, he whom Jamadagni's son could not slay, oh,
even hath he been to-day slain by Sikhandin. Resembling the great Indra
himself in bravery, and Himavat in firmness, like unto the ocean itself
in gravity, and the Earth herself in patience, that invincible warrior
having arrows for his teeth, that bow for his mouth, and the sword for
his tongue, that lion among men, hath to-day been slain by the prince of
Panchala. That slayer of heroes, beholding whom when addrest for battle
the mighty army of the Pandavas, unmanned by fear, used to tremble like a
herd of kine when beholding a lion, alas, having protected that army (of
thine) for ten nights and having achieved feats exceedingly difficult of
accomplishment, hath set like the Sun. [78] He who like Sakra himself,
scattering arrows in thousands with the utmost composure, daily slew ten
thousand warriors for ten days, even he slain (by the enemy), lieth,
though he deserveth it not, on the bare ground like a (mighty) tree
broken by the wind, in consequence, O king, of thy evil counsels, O
Bharata.'"



SECTION XIV

"Dhritarashtra said,--'How hath Bhishma, that bull among the Kurus, been
slain by Sikhandin? How did my father, who resembled Vasava himself, fall
down from his car? What became of my sons, O Sanjaya, when they were
deprived of the mighty Bhishma who was like unto a celestial, and who led
life of Brahmacharyya for the sake of his father? [79] Upon the fall of
that tiger among men who was endued with great wisdom, great capacity for
exertion, great might and great energy, how did our warriors feel?
Hearing that bull amongst the Kurus, that foremost of men, that
unwavering hero is slain, great is the grief that pierceth my heart.
While advancing (against the foe), who followed him and who proceeded
ahead? Who stayed by his side? Who proceeded with him? What brave
combatants followed behind (protecting his rear) that tiger among
car-warriors, that wonderful archer, that bull among Kshatriyas, while he
penetrated into the divisions of the foe? [80] While seizing the hostile
ranks, what warriors opposed that slayer of foes resembling the luminary
of thousand rays, who spreading terror among the foe destroyed their
ranks like the Sun destroying darkness, and who achieved in battle
amongst the ranks of Pandu's sons feats exceedingly difficult of
accomplishment? How, indeed, O Sanjaya, did the Pandavas oppose in battle
the son of Santanu, that accomplished and invincible warrior when he
approached them smiting? Slaughtering the (hostile) ranks, having arrows
for his teeth, and full of energy, with the bow for his wide-open mouth,
and with the terrible sword for his tongue, and invincible, a very tiger
among men, endued with modesty, and never before vanquished, alas, how
did Kunti's son overthrow in battle that unconquered one, undeserving as
he was of such a fate, [81]--that fierce bowman shooting fierce shafts,
stationed on his excellent car, and plucking off the heads of foes (from
their bodies)--that warrior, irresistible as the Yuga-fire, beholding
whom addrest for battle the great army of the Pandavas always used to
waver? Mangling the hostile troops for ten nights, alas, that slayer of
ranks hath set like the Sun, having achieved feats difficult of
achievement. He who, scattering like Sakra himself and inexhaustible
shower of arrows, slew in battle a hundred millions of warriors in ten
days, that scion of Bharata's race, now lieth, although he deserveth it
not, on the bare ground, in the field of battle, deprived of life, a
mighty tree uprooted by the winds, as a result of my evil counsels!
Beholding Santanu's son Bhishma of terrible prowess, how indeed, could
the army of the Pandavas [82] succeed in smiting him there? How did the
sons of Pandu battle with Bhishma? How is it, O Sanjaya, that Bhishma
could not conquer when Drona liveth? When Kripa, again, was near him, and
Drona's son (Aswatthaman) also, how could Bhishma, that foremost of
smiters be slain? How could Bhishma who was reckoned as an Atiratha and
who could not be resisted by the very gods, be slain in battle by
Sikhandin, the prince of Panchala? He, who always regarded himself as the
equal of the mighty son of Jamadagni in battle, he whom Jamadagni's son
himself could not vanquish, he who resembled Indra himself in
prowess,--alas, O Sanjaya, tell me how that hero, Bhishma, born in the
race of Maharathas, was slain in battle, for without knowing all the
particulars I cannot regain my equanimity. What great bowmen of my army,
O Sanjaya, did not desert that hero of unfading glory? What heroic
warriors, again, at Duryodhana's command, stood around that hero (for
protecting him)? When all the Pandavas placing Sikhandin in their van
advanced against Bhishma, did not all the Kurus, [83] O Sanjaya, stay by
the side of that hero of unfading prowess? Hard as my heart is, surely it
must be made of adamant, for it breaketh not on hearing the death of that
tiger among men, viz., Bhishma! In that irresistible bull of Bharata's
race, were truth, and intelligence, and policy, to an immeasurable
extent. Alas, how was he slain in battle? Like unto a mighty cloud of
high altitude, having the twang of his bowstring for its roar, his arrows
for its rain-drops, and the sound of his bow for its thunder, that hero
showering his shafts on Kunti's sons with the Panchalas and the Srinjayas
on their side, smote hostile car-warriors like the slayer of Vala smiting
the Danavas. Who were the heroes that resisted, like the bank resisting
the surging sea, that chastiser of foes, who was a terrible ocean of
arrows and weapons, an ocean in which shafts were the irresistible
crocodiles and bows were the waves, an ocean that was inexhaustible,
without an island, agitated and without a raft to cross it, in which
maces and swords were like sharks and steeds and elephants like eddies,
and foot-soldiers like fishes in abundance, and the sound of conches and
drums like its roar, and ocean that swallowed horses and elephants and
foot-soldiers quickly, an ocean that devoured hostile heroes and that
seethed with wrath and energy which constituted its Yadava-fire? [84] When
for Duryodhana's good, that slayer of foes, Bhishma, achieved (terrible)
feats in battle, who were then in his van? Who were they that protected
the right wheel of that warrior of immeasurable energy? Who were they
that, mustering patience and energy, resisted hostile heroes from his
rear? Who stationed themselves in his near front for protecting him? Who
were those heroes that protected the fore-wheel of that brave warrior
while he battled (with the foe)? Who were they that stationing themselves
by his left wheel smote the Srinjayas? Who were they that protected the
irresistible advance ranks of his van? Who protected the wings of that
warrior who hath made the last painful journey? And who, O Sanjaya,
fought with hostile heroes in the general engagement? If he was protected
by (our) heroes, and if they were protected by. him, why could he not
then speedily vanquish in battle the army of the Pandavas, invincible
though it be? Indeed, O Sanjaya, how could the Pandavas succeed even in
striking Bhishma who was like Parameshti himself, that Lord and creator
of all creatures? [85] Thou tellest me, O Sanjaya, if the disappearance of
that Bhishma, that tiger among men, who was our refuge and relying upon
whom the Kurus were fighting with their foes, that warrior of mighty
strength relying on whose energy my son had never reckoned the Pandavas,
alas, how hath he been slain by the enemy? [86] In days of yore, all the
gods while engaged in slaying the Danavas, sought the aid of that
invincible warrior, viz., my father of high vows. That foremost of sons
endued with great energy, on whose birth the world-renowned Santanu
abandoned all grief, melancholy, and sorrows, how canst thou tell me, O
Sanjaya, that that celebrated hero, that great refuge of all, that wise
and holy personage who was devoted to the duties of his order and
conversant with the truths of the Vedas and their branches, hath been
slain? Accomplished in every weapon and endued with humility, gentle and
with passions under full control, and possessed of great energy as he
was, alas, hearing that son of Santanu slain I regard the rest of my army
as already slain. In my judgment, unrighteousness hath now become
stronger than righteousness, for the sons of Pandu desire sovereignty
even by killing their venerable superior! In days of yore, Jamadagni's
son Rama, who was acquainted with every weapon and whom none excelled,
when addrest for battle on behalf of Amvya, was vanquished by Bhishma in
combat. Thou tellest me that that Bhishma, who was the foremost of all
warriors and who resembled Indra himself in the feats he achieved, hath
been slain. What can be a greater grief to me than this? Endued with
great intelligence, he that was not slain even by that slayer of hostile
heroes, that Rama, the son of Jamadagni, who defeated in battle crowds of
Kshatriyas repeatedly, he hath now been slain by Sikhandin. Without
doubt, Drupada's son Sikhandin, therefore who hath slain in battle that
bull of Bharata's race, that hero acquainted with the highest weapons,
that brave and accomplished warrior conversant with every weapon, is
superior in energy, prowess, and might to the invincible Vargava endued
with the highest energy. In that encounter of arms who were the heroes
that followed that slayer of foes? Tell me how the battle was fought
between Bhishma and the Pandavas. The army of my son, O Sanjaya, reft of
its hero, is like an unprotected woman. Indeed, that army of mine is like
a panic-struck herd of kine reft of its herdsman. He in whom resided
prowess superior to that of every one, when he was laid low on the field
of battle, what was the state of mind of my army? What power is there, O
Sanjaya, in our life, when we have caused our father of mighty energy,
that foremost of righteous men in the world, to be slain? Like a person
desirous of crossing the sea when he beholds the boat sunk in fathomless
waters, alas, my sons, I ween, are bitterly weeping from grief on
Bhishma's death. My heart, O Sanjaya, is surely made of adamant, for it
rendeth not even after hearing the death of Bhishma, that tiger among
men. That bull among men in whom were weapons, intelligence, and policy,
to an immeasurable extent, how, alas, hath that invincible warrior been
slain in battle? Neither in consequence of weapons nor of courage, nor of
ascetic merit, nor of intelligence, nor of firmness, nor of gift, can a
man free himself from death. Indeed, time, endued with great energy, is
incapable of being transgressed by anything in the world, when thou
tellest me, O Sanjaya, that Santanu's son Bhishma is dead. Burning with
grief on account of my sons, in fact, overwhelmed with great sorrow, I
had hoped for relief from Bhishma, the son of Santanu. When he beheld
Santanu's son, O Sanjaya, lying on earth like the Sun (dropped from the
firmament), what else was made by Duryodhana as his refuge? O Sanjaya,
reflecting with the aid of my understanding, I do not see what the end
will be of the kings belonging to my side and that of the enemy and now
mustered in the opposing ranks of battle. Alas, cruel are the duties of
the Kshatriya order as laid down by the Rishis, since the Pandavas are
desirous of sovereignty by even compassing the death of Santanu's son,
and we also are desirous of sovereignty by offering up that hero of high
vows as a sacrifice. [87] The sons of Pritha, as also my sons, are all in
the observance of Kshatriya duties. They, therefore, incur no sin (by
doing) this. Even a righteous person should do this, O Sanjaya, when
direful calamities come. The display of prowess and the exhibition of the
utmost might have been laid down among the duties of the Kshatriyas.

"'How, indeed, did the sons of Pandu oppose my father Bhishma, the son of
Santanu, that unvanquished hero endued with modesty, while he was engaged
in destroying the hostile ranks? How were the troops arrayed, and how did
he battle with high-souled foes? How, O Sanjaya, was my father Bhishma
slain by the enemy? Duryodhana and Karna and the deceitful Sakuni, the
son of Suvala, and Dussasana also,--what did they say when Bhishma was
slain? Thither where the dice-board is constituted by the bodies of men,
elephants, and steeds, and, where arrows and javelins and large swords
and bearded darts from the dice, entering that frightful mansion of
destructive battle's play, who were those wretched gamblers,--those bulls
among men,--that gambled, making their very lives the frightful stakes?
Who won, who were vanquished, who cast the dice successfully, and who
have been slain, besides Bhishma, the son of Santanu? Tell me all, O
Sanjaya, for peace cannot be mine, hearing that Devavrata hath been
slain,--that father of mine, of terrible deeds, that ornament of battle,
viz., Bhishma! Keen anguish had penetrated my heart, born of the thought
that all my children would die. Thou makest that grief of mine blaze
forth, O Sanjaya, like fire by pouring clarified butter on it. My sons,

I ween, are even now grieving, beholding Bhishma slain,--Bhishma
celebrated in all worlds and who had taken upon himself a heavy burden. I
will listen to all those sorrows arising from Duryodhana's act.
Therefore, tell me, O Sanjaya, everything that happened
there,--everything that happened in the battle, born of the folly of my
wicked son. Ill-ordered or well-ordered, tell me everything, O Sanjaya.
Whatever was achieved with the aid of energy in the battle by Bhishma
desirous of victory,--by that warrior accomplished in arms,--tell me all
fully and in detail. How, in fact, the battle took place between the
armies of the Kurus and the manner in which each happened.'"



SECTION XV

Sanjaya said,--"Deserving as thou art, this question is, indeed, worthy
of thee, O great king. It behoveth thee not, however, to impute this
fault to Duryodhana. The man who incurreth evil as the consequence of his
own misconduct, should not attribute that misconduct to others. O great
king, the man that doth every kind of injury to other men, deserveth to
be slain by all men in consequence of those censurable deeds of his. The
Pandavas unacquainted with the ways of wickedness had, for a long time,
with their friends and counsellors, looking up to thy face, borne the
injuries (done to them) and forgiven them, dwelling in the woods.

"Of steeds and elephants and kings of immeasurable energy that which hath
been seen by the aid of Yoga-power, hear, O lord of earth, and do not set
thy heart on sorrow. All this was pre-destined, O king. Having bowed down
to thy father, that (wise and high-souled [88]) son of Parasara, through
whose grace, (through whose boon bestowed on me,) I have obtained
excellent and celestial apprehension, sight beyond the range of the
visual sense, and hearing, O king, from great distance, knowledge of
other people's hearts and also of the past and the future, a knowledge
also of the origin of all persons transgressing the ordinances, [89] the
delightful power of coursing through the skies, and untouchableness by
weapons in battles, listen to me in detail as I recite the romantic and
highly wonderful battle that happened between the Bharatas, a battle that
makes one's hair stand on end.

"When the combatants were arrayed according to rule and when they were
addrest for battle. Duryodhana, O king, said these words to Dussasana,--O
Dussasana, let cars be speedily directed for the protection of Bhishma,
and do thou speedily urge all our divisions (to advance). That hath now
come to me of which I had been thinking for a series of years, viz., the
meeting of the Pandavas and the Kurus at the head of their respective
troops. I do not think that there is any act more important (for us) in
this battle than the protecting of Bhishma. If protected he will slay the
Pandavas, the Somakas, and the Srinjayas. That warrior of pure soul
said,--'I will not slay Sikhandin. It is heard that he was a female
before. For this reason he should be renounced by me in battle. For this,
Bhishma should be particularly protected. Let all my warriors take up
their positions, resolved to slay Sikhandin. Let also all the troops from
the east, the west, the south, and the north, accomplished in every kind
of weapon, protect the grandsire. Even the lion of mighty strength, if
left unprotected may be slain by the wolf. Let us not, therefore, cause
Bhishma to be slain by Sikhandin like the lion slain by the jackal.
Yudhamanyu protects the left wheel, and Uttamauja protects the right
wheel of Phalguni. Protected by those two, Phalguni himself protects
Sikhandin. O Dussasana, act in such a way that Sikhandin who is protected
by Phalguni and whom Bhishma will renounce, may not slay Ganga's son."



SECTION XVI

Sanjaya said,--"When the night had passed away, loud became the noise
made by the kings, all exclaiming, Array! Array! 'With the blare of
conches and the sound of drums that resembled leonine roars, O Bharata,
with the neigh of steeds, and the clatter of car-wheels, with the noise
of obstreperous elephants and the shouts, clapping of arm-pits, and cries
of roaring combatants, the din caused everywhere was very great. The
large armies of the Kurus and the Pandavas, O king, rising at sunrise,
completed all their arrangements. Then when the Sun rose, the fierce
weapons of attack and defence and the coats of mail of both thy sons and
the Pandavas, and the large and splendid armies of both sides, became
fully visible. There elephants and cars, adorned with gold, looked
resplendent like clouds mingled with lightning. The ranks of cars,
standing in profusion, looked like cities. And thy father, stationed
there, shone brilliantly, like the full moon. And the warriors armed with
bows and swords and scimitars and maces, javelins and lances and bright
weapons of diverse kinds, took up their positions in their (respective)
ranks. And resplendent standards were seen, set up by thousands, of
diverse forms, belonging to both ourselves and the foe. And made of gold
and decked with gems and blazing like fire, those banners in thousands
endued with great effulgence, looked beautiful like heroic combatants
cased in mail gazed at those standards, longing for battle. [90] And many
foremost of men, with eyes large as those of bulls endued with quivers,
and with hands cased in leathern fences, stood at the heads of their
divisions, with their bright weapons upraised. And Suvala's son Sakuni,
and Salya, Jayadratha and the two princes of Avanti named Vinda and
Anuvinda, and the Kekaya brothers, and Sudakshina the ruler of the
Kamvojas and Srutayudha the ruler of the Kalingas, and king Jayatsena,
and Vrihadvala the ruler of the Kosalas, and Kritavarman of Satwata's
race,--these ten tigers among men, endued with great bravery and
possessing arms that looked like maces,--these performers of sacrifices
with plentiful gifts (to Brahmanas), stood each at the head of an
Akshauhini of troops. These and many other kings and princes, mighty
car-warriors conversant with policy, obedient to the commands of
Duryodhana, all cased in mail, were seen stationed in their respective
divisions. All of them, cased in black deer-skins, endued with great
strength, accomplished in battle, and cheerfully prepared, for
Duryodhana's sake, to ascend to the region of Brahma, [91] stood there
commanding ten efficient Akshauhinis. The eleventh great division of the
Kauravas, consisting of the Dhartarashtra troops, stood in advance of the
whole army. There in the van of that division was Santanu's son. With his
white head-gear, white umbrella, and white mail, O monarch, we beheld
Bhishma of unfailing prowess look like the risen moon. His standard
bearing the device of a palmyra of gold himself stationed on a car made
of silver, both the Kurus and the Pandavas beheld that hero looking like
the moon encircled by white clouds. The great bowmen amongst the
Srinjayas headed by Dhrishtadyumna, (beholding Bhishma) looked like
little animals when they would behold a mighty yawning lion. Indeed, all
the combatants headed by Dhrishtadyumna repeatedly trembled in fear.
These, O king, were the eleven splendid divisions of thy army. So also
the seven divisions belonging to the Pandavas were protected by foremost
of men. Indeed, the two armies facing each other looked like two oceans
at the end of the Yuga agitated by fierce Makaras, and abounding with
huge crocodiles. Never before, O king, did we see or hear of two such
armies encountering each other like these of the Kauravas.'



SECTION XVII

Sanjaya said,--"Just as the holy Krishna-Dwaipayana Vyasa had said, in
that very manner the kings of the Earth, mustered together, came to the
encounter. On that day on which the battle commenced Soma approached the
region of Pitris. [92] The seven large planets, as they appeared in the
firmament, all looked blazing like fire. [93] The Sun, when he rose,
seemed to be divided in twain. Besides, that luminary, as it appeared in
the firmament, seemed to blaze forth in flames. [94] Carnivorous jackals
and crows, expecting dead bodies to feast upon, began to utter fierce
cries from all directions that seemed to be ablaze. Every day the old
grandsire of the Kurus, and the son of Bharadwaja, rising from bed in the
morning, with concentrated mind, said,--'Victory to the sons of
Pandu'--while those chastisers of foes used (at the same time) yet to
fight for thy sake according to the pledge they had given. Thy father
Devavrata, fully conversant with every duty, summoning all the kings,
said these words (unto them). 'Ye Kshatriyas, this broad door is open to
you for entering heaven. Go ye through it to the region of Sakra and
Brahman. The Rishis of olden times have showed you this eternal path. [95]
Honour ye yourselves by engaging in battle with attentive minds. Nabhaga,
and Yayati, and Mandhatri, and Nahusa, and Nriga, were crowned with
success and obtained the highest region of bliss by feats like these. To
die of disease at home is sin for a Kshatriya. The death he meets with in
battle is his eternal duty.'--Thus addressed, O bull of Bharata's race,
by Bhishma, the kings, looking beautiful in their excellent cars,
proceeded to the heads of their respective divisions. Only Vikartana's
son Karna, with his friends and relatives, O bull of Bharata's race, laid
aside his weapons in battle for the sake of Bhishma. Without Karna then,
thy sons and all the kings on thy side proceeded, making the ten points
of the horizon resound with their leonine roars. And their divisions
shone brightly, O king, with white umbrellas, banners, standards,
elephants, steeds, cars, and foot-soldiers. And the Earth was agitated
with the sounds of drums and tabors and cymbals, and the clatter of
car-wheels. And the mighty car-warriors, decked with their bracelets and
armlets of gold and with their bows (variegated with gold), looked
resplendent like hills of fire. And with his large palmyra-standard
decked with five stars, Bhishma, the generalissimo of the Kuru army, [96]
looked like the resplendent Sun himself. Those mighty bowmen of royal
birth, O bull of Bharata's race, that were on thy side, all took up their
positions, O king, as Santanu's son ordered. (King) Saivya of the country
of the Govasanas, accompanied by all the monarchs, went out on a princely
elephant worthy of royal use and graced with a banner on its back. And
Aswatthaman, of the complexion of the lotus, went out ready for every
emergency, stationing himself at the very head of all the divisions, with
his standard bearing the device of the lion's tail. And Srutayudha and
Chitrasena and Purumitra and Vivinsati, and Salya and Bhurisravas, and
that mighty car-warrior Vikarna,--these seven mighty bowmen on their
carts and cased in excellent mail, followed Drona's son behind but in
advance of Bhishma. The tall standards of these warriors, made of gold,
beautifully set up for adorning their excellent cars, looked highly
resplendent. The standard of Drona, the foremost of preceptors, bore the
device of a golden altar decked with a water-pot and the figure of a bow.
The standard of Duryodhana guiding many hundreds and thousands of
divisions bore the device of an elephant worked in gems. Paurava and the
ruler of the Kalingas, and Salya, these Rathas took up their position in
Duryodhana's van. On a costly car with his standard bearing the device of
a bull, and guiding the very van (of his division), the ruler of the
Magadhas marched against the foe. [97] That large force of the Easterners
looking like the fleecy clouds of autumn [98] was (besides) protected by
the chief of the Angas (Karna's son Vrishaketu) and Kripa endued with
great energy. Stationing himself in the van of his division with his
beautiful standard of silver bearing the device of the boar, the famous
Jayadratha looked highly resplendent. A hundred thousand cars, eight
thousand elephants, and sixty thousand cavalry were under his
command. [99] Commanded by the royal chief of the Sindhus, that large
division occupying the very van (of the army) and abounding with untold
cars, elephants, and steeds, looked magnificent. With sixty thousand cars
and ten thousand elephants, the ruler of the Kalingas, accompanied by
Ketumat, went out. His huge elephants, looking like hills, and adorned
with Yantras, [100] lances, quivers and standards, looked exceedingly
beautiful. And the ruler of the Kalingas, with his tall standard
effulgent as fire, with his white umbrella, and golden curass, and
Chamaras (wherewith he was fanned), shone brilliantly. And Ketumat also,
riding on an elephant with a highly excellent and beautiful hook, was
stationed in battle, O King, like the Sun in the midst of (black) clouds.
And king Bhagadatta, blazing with energy and riding on that elephant of
his, went out like the wielder of the thunder. And the two princes of
Avanti named Vinda and Anuvinda, who were regarded as equal to
Bhagadatta, followed Ketumat, riding on the necks of their elephants.
And, O king, arrayed by Drona and the royal son of Santanu, and Drona's
son, and Valhika, and Kripa, the (Kaurava) Vyuha [101] consisting of many
divisions of cars was such that the elephants formed its body; the kings,
its head; and the steeds, its wings. With face towards all sides, that
fierce Vyuha seemed to smile and ready to spring (upon the foe)."



SECTION XVIII

Sanjaya said,--"Soon after, O king, a loud uproar, causing the heart to
tremble was heard, made by the combatants ready for the fight. Indeed,
with the sounds of conches and drums, the grunts of elephants, and the
clatter of car-wheels, the Earth seemed to rend in twain. And soon the
welkin and the whole Earth was filled with the neigh of chargers and the
shouts of combatants. O irresistible one, the troops of thy sons and of
the Pandavas both trembled when they encountered each other. There (on
the field of battle) elephants and cars, decked in gold, looked beautiful
like clouds decked with lightning. And standards of diverse forms, O
king, belonging to the combatants on thy side, and adorned with golden
rings, looked resplendent like fire. And those standards of thy side and
theirs, resembled, O Bharata, the banners of Indra in his celestial
mansions. And the heroic warriors all accoutred and cased in golden coats
of mail endued with the effulgence of the blazing Sun, themselves looked
like blazing fire or the Sun. All the foremost warriors amongst the
Kurus, O king, with excellent bows, and weapons upraised (for striking),
with leathern fences on their hands, and with standards,--those mighty
bowmen, of eyes large as those of bulls, all placed themselves at the
heads of their (respective) divisions. And these amongst thy sons, O
king, protected Bhishma from behind, viz.. Dussasana, and Durvishaha, and
Durmukha, and Dussaha and Vivinsati, and Chitrasena, and that mighty
car-warrior Vikarna. And amongst them were Satyavrata, and Purumitra, and
Jaya, and Bhurisravas, and Sala. And twenty thousand car-warriors
followed them. The Abhishahas, the Surasenas, the Sivis, and the Vasatis,
the Swalyas, the Matsyas, the Amvashtas, the Trigartas, and the Kekayas,
the Sauviras, the Kitavas, and the dwellers of the Eastern, Western, and
the Northern countries,--these twelve brave races were resolved to fight
reckless of the lives. And these protected the grandsire with a
multitudinous array of cars. And with a division that consisted of ten
thousand active elephants, the king of Magadha followed that large car
division. They that protected the wheels of the cars and they that
protected the elephants, numbered full six millions. And the
foot-soldiers that marched in advance (of the army), armed with bows,
swords, and shields, numbered many hundreds of thousands. And they fought
also using their nails and bearded darts. And the ten and one Akshauhinis
of thy son, O Bharata, looked, O mighty king, like Ganga separated from
Yamuna. [102]"



SECTION XIX

Dhritarashtra said,--"Beholding our ten and one Akshauhinis arrayed in
order of battle, how did Yudhishthira, the son of Pandu, make his
counter-array with his forces smaller in number? How did Kunti's son, O
Sanjaya, form his counter-array against that Bhishma who was acquainted
with all kinds of arrays, viz., human, celestial, Gandharva, and Asura?"

Sanjaya said,--"Seeing the Dhritarashtra divisions arrayed in order of
battle, Pandu's son of virtuous soul, king Yudhishthira the just,
addressed Dhananjaya, saying,--'Men are informed from the words of that
great Rishi Vrihaspati that the few must be made to fight by condensing
them, while the many may be extended according to pleasure. In encounters
of the few with the many, the array to be formed should be the
needle-mouthed one. Our troops compared with the enemy's are few. Keeping
in view this precept of the great Rishi, array our troops, O son of
Pandu.' Hearing this, that son of Pandu answered king Yudhishthira the
just, saying,--That immovable array known by the name of Vajra, which was
designed by the wielder of the thunder-bolt,--that invincible array is
the one that I will make for thee, O best of kings. He who is like the
bursting tempest, he who is incapable of being borne in battle by the
foe, that Bhima the foremost of smiters, will fight at our head. That
foremost of men, conversant with all the appliances of battle, becoming
our leader, will fight in the van, crushing the energy of the foe. That
foremost of smiters, viz., Bhima, beholding whom all the hostile warriors
headed by Duryodhana will retreat in panic like smaller animals beholding
the lion, all of us, our fears dispelled, will seek his shelter as if he
were a wall, like the celestial seeking the shelter of Indra. The man
breathes not in the world who would bear to cast his eyes upon that bull
among men, Vrikodara of fierce deeds, when he is angry.'--Having said
this, Dhananjaya of mighty arms did as he said. And Phalguni, quickly
disposing his troops in battle-array, proceeded (against the foe). And
the mighty army of the Pandavas beholding the Kuru army move, looked like
the full, immovable, and quickly rolling [103] current of Ganga. And
Bhimasena, and Dhrishtadyumna endued with great energy, and Nakula, and
Sahadeva, and king Dhrishtaketu, became the leaders of that force. And
king Virata, surrounded by an Akshawhini of troops and accompanied by his
brothers and sons, marched in their rear, protecting them from behind.
The two sons of Madri, both endued with great effulgence, became the
protectors of Bhima's wheels; while the (five) sons of Draupadi and the
son of Subhadra all endued with great activity, protected (Bhima) from
behind. And that mighty car-warrior, Dhrishtadyumna, the prince of
Panchala, with those bravest of combatants and the foremost of
car-warriors, viz., the Prabhadrakas, protected those princes from
behind. And behind him was Sikhandin who (in his turn) was protected by
Arjuna, and who, O bull of Bharata's race, advanced with concentrated
attention for the destruction of Bhishma. Behind Arjuna was Yuyudhana of
mighty strength; and the two princes of Panchala, viz., Yudhamanyu and
Uttamaujas, became protectors of Arjuna's wheels, along with the Kekaya
brothers, and Dhrishtaketu, and Chekitana of great valour--This
Bhimasena, wielding his mace made of the hardest metal, and moving (on
the field of battle) with fierce speed, can dry up the very ocean. And
there also stay, with their counsellors looking on him. O king, the
children [104] of Dhritarashtra.--Even this, O monarch, was what Vibhatsu
said, pointing out the mighty Bhimasena (to Yudhishthira). [105] And while
Partha was saying so, all the troops, O Bharata, worshipped him on the
field of battle with gratulatory words. King Yudhishthira, the son of
Kunti, took up his position in the centre of his army, surrounded by huge
and furious elephants resembling moving hills. The high-souled Yajnasena,
the king of the Panchalas, endued with great prowess, stationed himself
behind Virata with an Akshauhini of troops for the sake of the Pandavas.
And on the cars of those kings, O monarch, were tall standards bearing
diverse devices, decked with excellent ornaments of gold, and endued with
the effulgence of the Sun and the Moon. Causing those kings to move and
make space for him, that mighty car-warrior Dhrishtadyumna, accompanied
by his brothers and sons protected Yudhishthira from behind. Transcending
the huge standards on all the cars on thy side and that of the enemy, was
the one gigantic ape on Arjuna's car. Foot-soldiers, by many hundreds of
thousands, and armed with swords, spears, and scimitars, proceeded ahead
for protecting Bhimasena. And ten thousand elephants with (temporal)
juice trickling down their cheek and mouth, and resembling (on that
account) showering clouds, [106] endued with great courage, blazing with
golden armour, huge hills, costly, and emitting the fragrance of lotuses,
followed the king behind like moving mountains. [107] And the high-souled
and invincible Bhimasena, whirling his fierce mace that resembled a
parigha [108] seemed to crush the large army (of thy son). Incapable of
being looked at like the Sun himself, and scorching as it were, the
hostile army (like fire), none of the combatants could bear to even look
at him from any neat point. And this array, fearless and having its face
turned towards all sides called Vajra, having bows for its lightning
sign, [109] and extremely fierce, was protected by the wielder of Gandiva.
Disposing their troops in this counter-array against thy army, the
Pandavas waited for battle. And protected by the Pandavas, that array
became invincible in the world of men.

"'And as (both) the armies stood at dawn of day waiting for sunrise, a
wind began to blow with drops of water (falling), and although there were
no clouds, the roll of thunder was heard. And dry winds began to blow all
around, bearing a shower of pointed pebbles along the ground. And as
thick dust arose, covering the world with darkness. And large meteors
began to fall east-wards, O bull of Bharata's race, and striking against
the rising Sun, broke in fragments with loud noise. When the troops stood
arrayed, O bull of Bharata's race, the Sun rose divested of splendour,
and the Earth trembled with a loud sound, and cracked in many places, O
chief of the Bharatas, with loud noise. And the roll of thunder, O king,
was heard frequently on all sides. So thick was the dust that arose that
nothing could be seen. And the tall standards (of the combatants),
furnished with strings of bells, decked with golden ornaments, garlands
of flowers, and rich drapery, graced with banners and resembling the Sun
in splendour, being suddenly shaken by the wind, gave a loud jingling
noise like that of a forest of palmyra trees (when moved by the wind). It
was thus that those tigers among men, the sons of Pandu, ever taking
delight in battle, stood having disposed their troops in counter-array
against the army of thy son, and sucking as it were, the marrow, O bull
of Bharata's race, of our warriors, and casting their eyes on Bhimasena
stationed at their head, mace in hand."



SECTION XX

Dhritarashtra said,--"When the Sun rose, O Sanjaya, of my army led by
Bhishma and the Pandava army led by Bhima, which first cheerfully
approached the other, desirous of fight? To which side were the Sun, the
Moon and the wind hostile, and against whom did the beasts of prey utter
inauspicious sounds? Who were those young men, the complexions of whose
faces were cheerful? Tell me all these truly and duly."

Sanjaya said,--"Both armies, when arrayed, were equally joyful, O king.
Both armies looked equally beautiful, assuming the aspect of blossoming
woods, and both armies were full of elephants, cars and horses. Both
armies were vast and terrible in aspect; and so also, O Bharata, none of
them could bear the other. Both of them were arrayed for conquering the
very heavens, and both of them consisted of excellent persons. The
Kauravas belonging to the Dhritarashtra party stood facing the west,
while the Parthas stood facing the east, addrest for fight. The troops of
the Kauravas looked like the army of the chief of the Danavas, while that
of the Pandavas looked like the army of the celestials. The wind began to
blow from behind the Pandavas (against the face of the Dhartarashtras),
and the beasts of prey began to yell against the Dhartarashtras. The
elephants belonging to thy sons could not bear the strong odour of the
temporal juice emitted by the huge elephants (of the Pandavas). And
Duryodhana rode on an elephant of the complexion of the lotus, with rent
temples, graced with a golden Kaksha (on its back), and cased in an
armour of steel net-work. And he was in the very centre of the Kurus and
was adored by eulogists and bards. And a white umbrella of lunar
effulgence was held over his head graced with a golden chain. Him Sakuni,
the ruler of the Gandharas, followed with mountaineers of Gandhara placed
all around. And the venerable Bhishma was at the head of all the troops,
with a white umbrella held over his head, armed with bow and sword, with
a white headgear, with a white banner (on his car), and with white steeds
(yoked thereto), and altogether looking like a white mountain. In
Bhishma's division were all the sons of Dhritarashtra, and also Sala who
was a countryman of the Valhikas, and also all those Kshatriyas called
Amvastas, and those called Sindhus, and those also that are called
Sauviras, and the heroic dwellers of the country of the five rivers. And
on a golden car unto which were yoked red steeds, the high-souled Drona,
bow in hand and with never-failing heart, the preceptor of almost all the
kings, remained behind all the troops, protecting them like Indra. And
Saradwat's son, that fighter in the van, [110] that high-souled and mighty
bowman, called also Gautama, conversant with all modes of warfare,
accompanied by the Sakas, the Kiratas, the Yavanas, and the Pahlavas,
took up his position at the northern point of the army. That large force
which was well protected by mighty car-warriors of the Vrishni and the
Bhoja races, as also by the warriors of Surashtra well-armed and
well-acquainted with the uses of weapons, and which was led by
Kritavarman, proceeded towards the south of the army. Ten thousand cars
of the Samasaptakas who were created for either the death or the fame of
Arjuna, and who, accomplished in arms, intended to follow Arjuna at his
heels [111] all went out as also the brave Trigartas. In thy army, O
Bharata, were a thousand elephants of the foremost fighting powers. Unto
each elephant was assigned a century of cars; unto each car, a hundred
horsemen; unto each horseman, ten bowmen; and unto each bowman ten
combatants armed with sword and shield. Thus, O Bharata, were thy
divisions arrayed by Bhishma. Thy generalissimo Bhishma, the son of
Santanu, as each day dawned, sometimes disposed thy troops in the human
army, sometimes in the celestial, sometimes in the Gandharva, and
sometimes in the Asura. Thronged with a large number of Maharathas, and
roaring like the very ocean, the Dhartarashtra army, arrayed by Bhishma,
stood facing the west for battle. Illimitable as thy army was, O ruler of
men, it looked terrible; but the army of the Pandavas, although it was
not such (in number), yet seemed to me to be very large and invincible
since Kesava and Arjuna were its leader."



SECTION XXI

Sanjaya said,--"Beholding the vast Dhartarashtra army ready for battle,
king Yudhisthira, the son of Kunti, gave way to grief. Seeing that
impenetrable array formed by Bhishma and regarding it as really
impenetrable, the king became pale and addressed Arjuna, saying,--O,
mighty-armed Dhananjaya, how shall we be able to fight in battle with the
Dhartarashtras who have the Grandsire for their (chief) combatant?
Immovable and impenetrable is this array that hath been designed,
according to the rules laid down in the scriptures, by that grinder of
foes, Bhishma, of transcendent glory. With our troops we have become
doubtful (of success), O grinder of foes. How, indeed, will victory be
ours in the face of this mighty array?'--Thus addressed, that slayer of
foes Arjuna answered Yudhisthira, the son of Pritha, who had been plunged
into grief at sight, O king, of thy army, in these words,--Hear, O king,
how soldiers that are few in number may vanquish the many that are
possessed of every quality. Thou art without malice; I shall, therefore,
tell thee means, O king. The Rishi Narada knows it, as also both Bhishma
and Drona. Referring to this means, the Grandsire himself in days of old
on the occasion of the battle between the Gods and the Asuras said unto
Indra and the other celestials.--They that are desirous of victory do not
conquer by might and energy so much as by truth, compassion,
righteousness and energy. [112] Discriminating then between righteousness,
and unrighteousness, and understanding what is meant by covetousness and
having recourse to exertion fight without arrogance, for victory is there
where righteousness is.--For this know, O king, that to us victory is
certain in (this) battle. Indeed, as Narada said,--There is victory where
Krishna is.--Victory is inherent to Krishna. Indeed, it followeth
Madhava. And as victory is one of its attributes, so humility is his
another attribute. Govinda is possessed of energy that is infinite. Even
in the midst of immeasurable foes he is without pain. He is the most
eternal of male beings. And there victory is where Krishna is. Even he,
indestructible and of weapons incapable of being baffled, appearing as
Hari in olden days, said in a loud voice unto the Gods and the
Asuras,--Who amongst you would be victorious?--Even the conquered who
said.--With Krishna in the front we will conquer. [113]--And it was
through Hari's grace that the three worlds were obtained by the gods
headed by Sakra. I do not, therefore, behold the slightest cause of
sorrow in thee, thee that hast the Sovereign of the Universe and the Lord
himself of the celestials for wishing victory to thyself."



SECTION XXII

Sanjaya said,--"Then, O bull of Bharata's race, king Yudhishthira,
disposing his own troops in counter array against the divisions of
Bhishma, urged them on, saying,--'The Pandavas have now disposed their
forces in counter array agreeably to what is laid down (in the
scriptures). Ye sinless ones, fight fairly, desirous of (entering) the
highest heaven'.--In the centre (of the Pandava army) was Sikhandin and
his troops, protected by Arjuna. And Dhristadyumna moved in the van,
protected by Bhima. The southern division (of the Pandava army) was
protected. O king, by that mighty bowman, the handsome Yuyudhana, that
foremost combatant of the Satwata race, resembling Indra himself.
Yudhisthira was stationed on a car that was worthy of bearing Mahendra
himself, adorned with an excellent standard, variegated with gold and
gems, and furnished with golden traces (for the steeds), in the midst of
his elephant divisions. [114] His pure white umbrella with ivory handle,
raised over his head, looked exceedingly beautiful; and many great Rishis
walked around the king [115] uttering words in his praise. And many
priests, and regenerate Rishis and Siddhas, uttering hymns in his
praise [116] wished him, as they walked around, the destructions of his
enemies, by the aid of Japas, and Mantras, efficacious drugs, and diverse
propitiatory ceremonies. That high-souled chief of the Kurus, then giving
away unto the Brahmanas kine and fruits and flowers and golden coins
along with cloths [117] proceeded like Sakra, the chief of the celestials.
The car of Arjuna, furnished with a hundred bells, decked with Jamvunada
gold of the best kind, endued with excellent wheels, possessed of the
effulgence of fire, and unto which were yoked white steeds, looked
exceedingly brilliant like a thousand suns. [118] And on that ape-bannered
car the reins of which were held by Kesava, stood Arjuna with Gandiva and
arrows in hand--a bowman whose peer exists not on earth, nor ever
will. [119] For crushing thy sons' troops he who assumeth the most awful
form,--who, divested of weapons, with only his bare hands, poundeth to
dust men, horses, and elephants,--that strong-armed Bhimasena, otherwise
called Vrikodara, accompanied by the twins, became the protector of the
heroic car-warriors (of the Pandava) army. Like unto a furious prince of
lions of sportive gait, or like the great Indra himself with (earthly)
body on the Earth, beholding that invincible Vrikodara, like unto a proud
leader of an elephantine herd, stationed in the van (of the army), the
warriors on thy side, their strength weakened by fear, began to tremble
like elephants sunk in mire.

"Unto that invincible prince Gudakesa staying in the midst of his troops,
Janardana, O chief of Bharata's race, said--He, who scorching us with his
wrath, stayeth in the midst of his forces, he, who will attack our troops
like a lion, he, who performed three hundred horse-sacrifices,--that
banner of Kuru's race, that Bhishma,--stayeth yonder! Yon ranks around
him on all sides great warriors like the clouds shrouding the bright
luminary. O foremost of men, slaying yon troops, seek battle with yonder
bull of Bharata's race."



SECTION XXIII

Sanjaya said,--"Beholding the Dhartarashtra army approach for fight,
Krishna said these words for Arjuna's benefit."

"The holy one said,--'Cleansing thyself, O mighty-armed one, utter on the
eve of the battle thy hymn to Durga for (compassing) the defeat of the
foe."

Sanjaya continued.--Thus addressed on the eve of battle by Vasudeva
endued with great intelligence, Pritha's son Arjuna, alighting from his
car, said the following hymn with joined hands.

"Arjuna said,--'I bow to thee, O leader of Yogins, O thou that art
identical with Brahman, O thou that dwellest in the forest of Mandara, O
thou that art freed from decrepitude and decay, O Kali, O wife of Kapala,
O thou that art of a black and tawny hue, I bow to thee. O bringer of
benefits to thy devotees, I bow to thee, O Mahakali, O wife of the
universal destroyer, I bow to thee. O proud one, O thou that rescuest
from dangers, O thou that art endued with every auspicious attribute. O
thou that art sprung from the Kata race, O thou that deservest the most
regardful worship, O fierce one, O giver of victory, O victory's self, O
thou that bearest a banner of peacock plumes, O thou that art decked with
every ornament, O thou that bearest an awful spear, O thou that holdest a
sword and shield, O thou that art the younger sister of the chief of
cow-herds, O eldest one, O thou that wert born in the race of the cowherd
Nanda! O thou that art always fond of buffalo's blood, O thou that wert
born in the race of Kusika, O thou that art dressed in yellow robes, O
thou that hadst devoured Asuras assuming the face of a wolf [120], I bow
to thee that art fond of battle! O Uma, [121] Sakambhari, O thou that art
white in hue, O thou that art black in hue, O thou that hast slain the
Asura Kaitabha, O thou that art yellow-eyed, O thou that art
diverse-eyed, O thou of eyes that have the colour of smoke, I bow to
thee. O thou that art the Vedas, the Srutis, and the highest virtue, O
thou that art propitious to Brahmanas engaged in sacrifice, O thou that
hast a knowledge of the past, thou that art ever present in the sacred
abodes erected to thee in cities of Jamvudwipa, I bow to thee. Thou art
the science of Brahma among sciences, and thou that art that sleep of
creatures from which there is no waking. O mother of Skanda, O thou that
possessest the six (highest) attributes, O Durga, O thou that dwellest in
accessible regions, thou art described as Swaha, and Swadha, [122] as
Kala, as Kashta, and as Saraswati, as Savitra the mother of the Vedas,
and as the science of Vedanta. With inner soul cleansed, I praise thee. O
great goddess, let victory always attend me through thy grace on the
field of battle. In inaccessible regions, where there is fear, in places
of difficulty, in the abodes of thy worshippers and in the nether regions
(Patala), thou always dwellest. Thou always defeatest the Danavas. Thou
art the unconsciousness, the sleep, the illusion, the modesty, the beauty
of (all creatures). Thou art the twilight, thou art the day, thou art
Savitri, and thou art the mother. Thou art contentment, thou art growth,
thou art light. It is thou that supportest the Sun and the Moon and that
makes them shine. Thou art the prosperity of those that are prosperous.
The Siddhas and the Charanas behold thee in contemplation. [123]'"

Sanjaya continued,--Understanding (the measure of) Partha's devotion,
Durga who is always graciously inclined towards mankind, appeared in the
firmament and in the presence of Govinda, said these words.

'"The goddess said,--'Within a short time thou shalt conquer thy foes, O
Pandava. O invincible one, thou hast Narayana (again) for aiding thee.
Thou art incapable of being defeated by foes, even by the wielder of the
thunderbolt himself.'

'"Having said this, the boon-giving goddess disappeared soon. The son of
Kunti, however, obtaining that boon, regarded himself as successful, and
the son of Pritha then mounted his own excellent car. And then Krishna
and Arjuna, seated on the same car, blew their celestial conches. The man
that recites this hymn rising at dawn, hath no fear any time from
Yakshas, Rakshasas, and Pisachas. He can have no enemies; he hath no
fear, from snakes and all animals that have fangs and teeth, as also from
kings. He is sure to be victorious in all disputes, and if bound, he is
freed from his bonds. He is sure to get over all difficulties, is freed
from thieves, is ever victorious in battle and winneth the goddess of
prosperity for ever. With health and strength, he liveth for a hundred
years.

"I have known all this through the grace of Vyasa endued with great
wisdom. Thy wicked sons, however, all entangled in the meshes of death,
do not, from ignorance, know them to be Nara and Narayana. Nor do they,
entangled in the meshes of death, know that the hour of this kingdom hath
arrived. Dwaipayana and Narada, and Kanwa, and the sinless Rama, had all
prevented thy son. But he did not accept their words. There where
righteousness is, there are glory and beauty. There where modesty is,
there are prosperity and intelligence. There where righteousness is,
there is Krishna; and there where Krishna is, there is victory."



SECTION XXIV

Dhritarashtra said,--"There (on the field of battle) O Sanjaya, the
warriors of which side first advanced to battle cheerfully? Whose hearts
were filled with confidence, and who were spiritless from melancholy? In
that battle which maketh the hearts of men tremble with fear, who were
they that struck the first blow, mine or they belonging to the Pandavas?
Tell me all this, O Sanjaya. Among whose troops did the flowery garlands
and unguents emit fragrant odours? And whose troops, roaring fiercely,
uttered merciful words?"

Sanjaya said,--"The combatants of both armies were cheerful then and the
flowery garlands and perfumes of both troops emitted equal fragrance.
And, O bull of Bharata's race, fierce was the collision that took place
when the serried ranks arrayed for battle encountered each other. And the
sound of musical instruments, mingled with the blare of conches and the
noise of drums, and the shouts of brave warriors roaring fiercely at one
another, became very loud. O bull of Bharata's race, dreadful was the
collision caused by the encounter of the combatants of both armies,
filled with joy and staring at one another, and the elephants uttering
obstreperous grunts."



SECTION XXV
  [(Bhagavad Gita Chapter I)]

( [This where is the Bhagavad Gita proper starts. I have added the chapter
headings to aid in comparison with other translations, they are not part
of the original Ganguli text.--John Bruno Hare])

Dhritarashtra said,--"Assembled together on the sacred plain of
Kurukshetra from desire of fighting what did my sons and the Pandavas do.
O Sanjaya."

"Sanjaya said,--"Beholding the army of the Pandavas arrayed, king
Duryodhana, approaching the preceptor (Drona) said these words: Behold, O
preceptor, this vast army of the son of Pandu, arrayed by Drupada's son
(Dhrishtadyumna), thy intelligent disciple. There (in that army) are many
brave and mighty bowmen, who in battle are equal to Bhima and Arjuna.
(They are) Yuyudhana, and Virata, and that mighty car-warrior Drupada,
and Dhrishtaketu, and Chekitana, and the ruler of Kasi endued with great
energy; and Purujit, and Kuntibhoja, and Saivya that bull among men; and
Yudhamanyu of great prowess, and Uttamaujas of great energy; and
Subhadra's son, and the sons of Draupadi, all of whom are mighty
car-warriors. Hear, however, O best of regenerate ones, who are the
distinguished ones among us, the leader of army. I will name them to thee
for (thy) information. (They are) thyself, and Bhishma, and Karna, and
Kripa who is ever victorious; and Aswatthaman and Vikarna, and
Saumadatta, and Jayadratha. [124] Besides these, are many heroic warriors,
prepared to lay down their lives for my sake, armed with diverse kinds of
weapons, and all accomplished in battle. Our army, therefore, protected
by Bhishma, is insufficient. This force, however, of these (the
Pandavas), protected by Bhima, is sufficient. [125] Stationing yourselves
then in the entrances of the divisions that have been assigned to you,
all of you protect Bhishma alone.--(Just at this time) the valiant and
venerable grandsire of the Kurus, affording great joy to him (Duryodhana)
by loudly uttering a leonine roar, blew (his) conch. Then conches and
drums and cymbals and horns were sounded at once and the noise (made)
became a loud uproar. Then Madhava and Pandu's son (Arjuna), both
stationed on a great car unto which were yoked white steeds, blew their
celestial conches. And Hrishikesha blew (the conch called) Panchajanya
and Dhananjaya (that called) Devadatta; and Vrikodara of terrible deeds
blew the huge conch (called) Paundra. And Kunti's son king Yudhishthira
blew (the conch called) Anantavijaya; while Nakula and Sahadeva, (those
conches called respectively) Sughosa and Manipushpaka. [126] And that
splendid bowman, the ruler of Kasi and that mighty car-warrior,
Sikhandin, Dhrishtadyumna, Virata, and that unvanquished Satyaki, and
Drupada, and the sons of Draupadi, and the mighty-armed son of
Subhadra--all these, O lord of earth, severally blew their conches. And
that blare, loudly reverberating through the welkin, and the earth, rent
the hearts of the Dhartarashtras. Then beholding the Dhartarashtra troops
drawn up, the ape-bannered son of Pandu, rising his bow, when, the
throwing of missiles had just commenced, said these words, O lord of
earth, to Hrishikesha. [127]

"Arjuna said,--'O thou that knoweth no deterioration, place my car (once)
between the two armies, so that I may observe these that stand here
desirous of battle, and with whom I shall have to contend in the labours
of this struggle. [128] I will observe those who are assembled here and
who are prepared to fight for doing what is agreeable in battle to the
evil-minded son of Dhritarashtra.'"

Sanjaya continued,---'Thus addressed by Gudakesa, O Bharata, Hrishikesa,
placing that excellent car between the two armies, in view of Bhishma and
Drona and all the kings of the earth, said,--'Behold, O Partha these
assembled Kurus,--And there the son of Pritha beheld, standing (his)
sires and grandsons, and friends, and father-in-law and well-wishers, in
both the armies. Beholding all those kinsmen standing (there), the son of
Kunti, possessed by excessive pity, despondingly said (these words).

"Arjuna said,--'Beholding these kinsmen, O Krishna, assembled together
and eager for the fight, my limbs, become languid, and my mouth becomes
dry. My body trembles, and my hair stands on end. Gandiva slips from my
hand, and my skin burns. I am unable to stand (any longer); my mind seems
to wander. I behold adverse omens, too, O Kesava. I do not desire
victory, O Krishna, not sovereignty, nor pleasures. Of what use would
sovereignty be to us, O Govinda, or enjoyments, or even life, since they,
for whose sake sovereignty, enjoyments, and pleasures are desired by us,
are here arrayed for battle ready to give up life and wealth, viz.,
preceptors, sires, sons and grandsires, maternal uncles, father-in-laws,
grandsons, brother-in-laws, and kinsmen. I wish not to slay these though
they slay me, O slayer of Madhu, even for the sake of the sovereignty of
the three worlds, what then for the sake of (this) earth? [129] What
gratification can be ours, O Janardana, by slaying the Dhartarashtras?
Even if they be regarded as foes, [130] sin will overtake us if we slay
them. Therefore, it behoveth us not to slay the sons of Dhritarashtra who
are our own kinsmen. [131] How, O Madhava can we be happy by killing our
own kinsmen? Even if these, with judgments perverted by avarice, do not
see the evil that ariseth from the extermination of a race, and the sin
of internecine quarrels, why should not we, O Janarddana, who see the
evils of the extermination of a race, learn to abstain from that sin? A
race being destroyed, the eternal customs of that race are lost; and upon
those customs being lost, sin overpowers the whole race. From the
predominance of sin, O Krishna, the women of that race become corrupt.
And the women becoming corrupt, an intermingling of castes happeneth, O
descendant of Vrishni. This intermingling of castes leadeth to hell both
the destroyer of the race and the race itself. The ancestors of those
fall (from heaven), their rites of pinda and water ceasing. By these sins
of destroyers of races, causing intermixture of castes, the rules of
caste and the eternal rites of families become extinct. We have heard, O
Janarddana, that men whose family rites become extinct, ever dwell in
hell. Alas, we have resolved to perpetrate a great sin, for we are ready
to slay our own kinsmen from lust of the sweets of sovereignty. Better
would it be for me if the sons of Dhritarashtra, weapon in hand, should
in battle slay me (myself) unavenging unarmed.--'"

Sanjaya continued,--"Having spoken thus on the field of battle, Arjuna,
his mind troubled with grief, casting aside his bow and arrows, sat down
on his car."

 [Here ends the first lesson entitled "Survey of Forces" [132] in the
dialogue between Krishna and Arjuna of the Bhagavadgita, the essence of
religion, the knowledge of Brahma, and the system of Yoga, comprised
within the Bhishma Parva of the Mahabharata of Vyasa containing one
hundred thousand verses.]



SECTION XXVI
  [(Bhagavad Gita Chapter II)]

Sanjaya said,--"Unto him thus possessed with pity, his eyes filled and
oppressed with tears, and desponding, the slayer of Madhu said these
words."

The Holy One said,--"Whence, O Arjuna, hath come upon thee, at such a
crisis, this despondency that is unbecoming a person of noble birth, that
shuts one out from heaven, and that is productive of infamy? Let no
effeminacy be thine, O son of Kunti. This suits thee not. Shaking off
this vile weakness of hearts, arise, O chastiser of foes.--"

Arjuna said,--"How, O slayer of Madhu, can I with arrows contend in
battle against Bhishma and Drona, deserving as they are. O slayer of
foes, of worship? [133] Without slaying (one's) preceptors of great glory,
it is well (for one), to live on even alms in this world. By slaying
preceptors, even if they are avaricious of wealth, I should only enjoy
pleasures that are bloodstained! [134] We know not which of the two is of
greater moment to us, viz., whether we should conquer them or they should
conquer us. By slaying whom we would not like to live,--even they, the
sons of Dhritarashtra, stand before (us). My nature affected by the taint
of compassion, my mind unsettled about (my) duty, I ask thee. Tell me
what is assuredly good (for me). I am thy disciple. O, instruct me, I
seek thy aid. [135] I do not see (that) which would dispel that grief of
mine blasting my very senses, even if I obtain a prosperous kingdom on
earth without a foe or the very sovereignty of the gods. [136]'"

Sanjaya said,--Having said this unto Hrishikesa, that chastiser of
foes-Gudakesa--(once more) addressed Govinda, saying,--'I will not
fight,'--and then remained silent. [137] Unto him overcome by despondency,
Hrishikesa, in the midst of the two armies, said.

"The Holy One said,--'Thou mournest those that deserve not to be mourned.
Thou speakest also the words of the (so-called) wise. Those, however,
that are (really) wise, grieve neither for the dead nor for the living.
It is not that, I or you or those rulers of men never were, or that all
of us shall not hereafter be. Of an Embodied being, as childhood, youth,
and, decrepitude are in this body, so (also) is the acquisition of
another body. The man, who is wise, is never deluded in this. [138] The
contacts of the senses with their (respective) objects producing
(sensations of) heat and cold, pleasure and pain, are not permanent,
having (as they do) a beginning and an end. Do thou. O Bharata, endure
them. For the man whom these afflict not, O bull among men, who is the
same in pain and pleasure and who is firm in mind, is fit for
emancipation. [139] There is no (objective) existence of anything that is
distinct from the soul; nor non-existence of anything possessing the
virtues of the soul. This conclusion in respect of both these hath been
arrived at by those that know the truths (of things). [140] Know that  [the
soul] to be immortal by which all this  [universe] is pervaded. No one can
compass the destruction of that which is imperishable. It hath been said
that those bodies of the Embodied (soul) which is eternal, indestructible
and infinite, have an end. Do thou, therefore, fight, O Bharata. He who
thinks it (the soul) to be the slayer and he who thinks it to be the
slain, both of them know nothing; for it neither slays nor is slain. It
is never born, nor doth it ever die; nor, having existed, will it exist
no more. Unborn, unchangeable, eternal, and ancient, it is not slain upon
the body being perished. That man who knoweth it to be indestructible,
unchangeable, without decay, how and whom can he slay or cause to be
slain? As a man, casting off robes that are worn out, putteth on others
that are new, so the Embodied (soul), casting off bodies that are worn
out, entereth other bodies that are new. Weapons cleave it not, fire
consumeth it not; the waters do not drench it, nor doth the wind waste
it. It is incapable of being cut, burnt, drenched, or dried up. It is
unchangeable, all-pervading, stable, firm, and eternal. It is said to be
imperceivable, inconceivable and unchangeable. Therefore, knowing it to
be such, it behoveth thee not to mourn (for it). Then again even if thou
regardest it as constantly born and constantly dead, it behoveth thee not
yet, O mighty-armed one, to mourn (for it) thus. For, of one that is
born, death is certain; and of one that is dead, birth is certain.
Therefore. it behoveth thee not to mourn in a matter that is unavoidable.
All beings (before birth) were unmanifest. Only during an interval
(between birth and death), O Bharata, are they manifest; and then again,
when death comes, they become (once more) unmanifest. What grief then is
there in this? One looks upon it as a marvel; another speaks of it as a
marvel. Yet even after having heard of it, no one apprehends it truly.
The Embodied (soul), O Bharata, is ever indestructible in everyone's
body. Therefore, it behoveth thee not to grieve for all (those)
creatures. Casting thy eyes on the (prescribed) duties of thy order, it
behoveth thee not to waver, for there is nothing else that is better for
a Kshatriya than a battle fought fairly. Arrived of itself and (like
unto) an open gate of heaven, happy are those Kshatriyas, O Partha, that
obtain such a fight. But if thou dost not fight such a just battle, thou
shalt then incur sin by abandoning the duties of thy order and thy fame.
People will then proclaim thy eternal infamy, and to one that is held in
respect, infamy is greater (as an evil) than death itself. All great
car-warriors will regard thee as abstaining from battle from fear, and
thou wilt be thought lightly by those that had (hitherto) esteemed thee
highly. Thy enemies, decrying thy prowess, will say many words which
should not be said. What can be more painful than that? Slain, thou wilt
attain to heaven; or victorious, thou wilt enjoy the Earth. Therefore,
arise, O son of Kunti, resolved for battle. Regarding pleasure and pain,
gain and loss, victory and defeat, as equal, do battle for battle's sake
and sin will not be thine. [141] This knowledge, that hath been
communicated to thee is (taught) in the Sankhya (system). Listen now to
that (inculcated) in Yoga (system). Possessed of that knowledge, thou, O
Partha, wilt cast off the bonds of action. In this (the Yoga system)
there is no waste of even the first attempt. There are no impediments.
Even a little of this (form of) piety delivers from great fear. [142] Here
in this path, O son of Kuru, there is only one state of mind, consisting
in firm devotion (to one object, viz., securing emancipation). The minds
of those, however, that are not firmly devoted (to this), are
many-branched (un-settled) and attached to endless pursuits. That flowery
talk which, they that are ignorant, they that delight in the words of the
Vedas, they, O Partha, that say that there is nothing else, they whose
minds are attached to worldly pleasures, they that regard (a) heaven (of
pleasures and enjoyments) as the highest object of acquisition,--utter
and promises birth as the fruit of action and concerns itself with
multifarious rites of specific characters for the attainment of pleasures
and power,--delude their hearts and the minds of these men who are
attached to pleasures and power cannot be directed to contemplation (of
the divine being) regarding it as the sole means of emancipation. [143]
The Vedas are concerned with three qualities, (viz., religion, profit,
and pleasure). Be thou, O Arjuna, free from them, unaffected by pairs of
contraries (such as pleasure and pain, heat and cold, etc.), ever
adhering to patience without anxiety for new acquisitions or protection
of those already acquired, and self-possessed, whatever objects are
served by a tank or well, may all be served by a vast sheet of water
extending all around; so whatever objects may be served by all the Vedas,
may all be had by a Brahmana having knowledge (of self or Brahma). [144]
Thy concern is with work only, but not with the fruit (of work). Let not
the fruit be thy motive for work; nor let thy inclination be for
inaction. Staying in devotion, apply thyself to work, casting off
attachment (to it), O Dhananjaya, and being the same in success or
unsuccess. This equanimity is called Yoga (devotion). Work (with desire
of fruit) is far inferior to devotion, O Dhananjaya. Seek thou the
protection of devotion. They that work for the sake of fruit are
miserable. He also that hath devotion throws off, even in this world,
both good actions and bad actions. Therefore, apply thyself to devotion.
Devotion is only cleverness in action. The wise, possessed of devotion,
cast off the fruit born of action, and freed from the obligation of
(repeated) birth, attain to that region where there is no unhappiness.
When thy mind shall have crossed the maze of delusion, then shalt thou
attain to an indifference as regards the hearable and the heard. [145]
When thy mind, distracted (now) by what thou hast heard (about the means
of acquiring the diverse objects of life), will be firmly and immovably
fixed on contemplation, then wilt thou attain to devotion.'

"Arjuna said,--What, O Kesava, are the indications of one whose mind is
fixed on contemplation? How should one of steady mind speak, how sit, how
move?"

"The Holy One said,--'When one casts off all the desires of his heart and
is pleased within (his) self with self, then is one said to be of steady
mind. He whose mind is not agitated amid calamities, whose craving for
pleasure is gone, who is freed from attachment (to worldly objects), fear
and wrath, is said to be a Muni of steady mind. His is steadiness of mind
who is without affection everywhere, and who feeleth no exultation and no
aversion on obtaining diverse objects that are agreeable and
disagreeable. When one withdraws his senses from the objects of (those)
senses as the tortoise its limbs from all sides, even his is steadiness
of mind. Objects of senses fall back from an abstinent person, but not so
the passion (for those objects). Even the passion recedes from one who
has beheld the Supreme (being). [146] The agitating senses, O son of
Kunti, forcibly draw away the mind of even a wise man striving hard to
keep himself aloof from them. Restraining them all, one should stay in
contemplation, making me his sole refuge. For his is steadiness of mind
whose senses are under control. Thinking of the objects of sense, a
person's attachment is begotten towards them. From attachment springeth
wrath; from wrath ariseth want of discrimination; from want of
discrimination, loss of memory; from loss of memory, loss of
understanding; and from loss of understanding (he) is utterly ruined. But
the self-restrained man, enjoying objects (of sense) with senses freed
from attachment and aversion under his own control, attaineth to peace
(of mind). On peace (of mind) being attained, the annihilation of all his
miseries taketh place, since the mind of him whose heart is peaceful soon
becometh steady. [147] He who is not self-restrained hath no contemplation
(of self). He who hath no contemplation hath no peace (of mind). [148]
Whence can there be happiness for him who hath no peace (of mind)? For
the heart that follows in the wake of the sense moving (among their
objects) destroys his understanding like the wind destroying a boat in
the waters. [149] Therefore, O thou of mighty arms, his is steadiness of
mind whose senses are restrained on all sides from the objects of sense.
The restrained man is awake when it is night for all creatures; and when
other creatures are awake that is night to a discerning Muni. [150] He
into whom all objects of desire enter, even as the waters enter the ocean
which (though) constantly replenished still maintains its water-mark
unchanged--(he) obtains peace (of mind) and not one that longeth for
objects of desire. That man who moveth about, giving up all objects of
desire, who is free from craving (for enjoyments) and who hath no
affection and no pride, attaineth to peace (of mind). This, O Partha, is
the divine state. Attaining to it, one is never deluded. Abiding in it
one obtains, on death, absorption into the Supreme Self.'



SECTION XXVII
  [(Bhagavad Gita Chapter III)]

"Arjuna said,--'If devotion, O Janardana, is regarded by thee as superior
to work, why then, O Kesava, dost thou engage me in such dreadful work?
By equivocal words thou seemest to confound my understanding. Therefore,
tell (me) one thing definitely by which I may attain to what is good.'

"The Holy One said,--'It hath already been said by me, O sinless one,
that here are, in this world, two kinds of devotion; that of the Sankhyas
through knowledge and that of the yogins through work. A man doth not
acquire freedom from work from (only) the non-performance of work. Nor
doth he acquire final emancipation from only renunciation (of work). No
one can abide even for a moment without doing work. [151] That man of
deluded soul who, curbing the organs of sense, liveth mentally cherishing
the objects of sense, is said to be a dissembler. He however, O Arjuna,
who restraining (his) senses by his mind, engageth in devotion (in the
form) of work with the organs of work, and is free from attachment, is
distinguished (above all). (Therefore), do thou always apply yourself to
work, for action is better than inaction. Even the support of thy body
cannot be accomplished without work. [152] This world is fettered by all
work other than that which is (performed) for Sacrifice. (Therefore), O
son of Kunti, perform work for the sake of that, freed from
attachment. [153] In olden times, the Lord of Creation, creating men and
sacrifice together, said,--flourish by means of this (Sacrifice). Let
this (Sacrifice) be to you (all) the dispenser of all objects cherished
by you. Rear the gods with this, and let the gods (in return) rear you.
Thus fulfilling the mutual interest you will obtain that which is
beneficial (to you). [154] Propitiated with sacrifices the gods will
bestow on you the pleasures you desire. He who enjoyeth (himself) without
giving them what they have given, is assuredly a thief. The good who eat
the remnant of sacrifices are freed from all sins. Those unrighteous ones
incur sin who dress food for their own sake.--From food are all
creatures; and sacrifice is the outcome of work. [155] Know that work
proceeds from the Vedas; Vedas have proceeded from Him who hath no decay.
Therefore, the all-pervading Supreme Being is installed in
sacrifice. [156] He who conformeth not to this wheel that is thus
revolving, that man of sinful life delighting (the indulgence of) his
senses, liveth in vain, O Partha. [157] The man, however, that is attached
to self only, that is contented with self, and that is pleased in his
self,--hath no work (to do). He hath no concern whatever with action nor
with any omission here. Nor, amongst all creatures, is there any upon
whom his interest dependeth. [158] Therefore, always do work that should
be done, without attachment. The man who performeth work without
attachment, attaineth to the Supreme. By work alone, Janaka and others,
attained the accomplishment of their objects. Having regard also to the
observance by men of their duties, it behoveth thee to work. Whatever a
great man doth, is also done by vulgar people. Ordinary men follow the
ideal set by them (the great). [159] There is nothing whatever for me, O
Partha, to do in the three worlds, (since I have) nothing for me which
hath not been acquired; still I engage in action. [160] Because if at any
time I do not, without sloth, engage in action, men would follow my path,
O Partha, on all sides. The worlds would perish if I did not perform
work, and I should cause intermixture of castes and ruin these people. As
the ignorant work, O Bharata, having attachment to the performer, so
should a wise man work without being attached, desiring to make men
observant of their duties. A wise man should not cause confusion of
understanding amongst ignorant persons, who have attachment to work
itself; (on the other hand) he should (himself) acting with devotion
engage them to all (kinds of) work. All works are, in every way, done by
the qualities of nature. He, whose mind is deluded by egoism, however,
regards himself as the actor. [161] But he, O mighty-armed one, who
knoweth the distinction (of self) from qualities and work, is not
attached to work, considering that it is his senses alone (and not his
self) that engage in their objects. [162] Those who are deluded by the
qualities of nature, become attached to the works done by the qualities.
A person of perfect knowledge should not bewilder those men of imperfect
knowledge. [163] Devoting all work to me, with (thy) mind directed to
self, engage in battle, without desire, without affection and with thy
(heart's) weakness dispelled. [164] Those men who always follow this
opinion of mine with faith and without cavil attain to final emancipation
even by work. But they who cavil at and do not follow this opinion of
mine, know, that, bereft of all knowledge and without discrimination,
they are ruined. Even a wise man acts according to his own nature. All
living beings follow (their own) nature. What then would restraint avail?
The senses have, as regards the objects of the senses, either affection
or aversion fixed. One should not submit to these, for they are obstacles
in one's way. [165] One's own duty, even if imperfectly performed, is
better than being done by other even if well performed. Death in
(performance of) one's own duty is preferable. (The adoption of) the duty
of another carries fear (with it).

"Arjuna said, 'Impelled by whom, O son of the Vrishni race, doth a man
commit sin, even though unwilling and as if constrained by force'?

"The Holy One said,--'It is desire, it is wrath, born of the attribute of
passion; it is all devouring, it is very sinful. Know this to be the foe
in this world. [166] As fire is enveloped by smoke, a mirror by dust, the
foetus by the womb, so is this enveloped by desire. Knowledge, O son of
Kunti, is enveloped by this constant foe of the wise in the form of
desire which is insatiable and like a fire. The senses, the mind and the
understanding are said to be its abode. With these it deludeth the
embodied self, enveloping (his) knowledge. Therefore, restraining (thy)
senses first, O bull of Bharata's race, cast off this wicked thing, for
it destroyeth knowledge derived from instruction and meditation. [167] It
hath been said that the senses are superior (to the body which is inert).
Superior to the senses is the mind. Superior to the mind is the
knowledge. But which is superior to knowledge is He. [168] Thus knowing
that which is superior to knowledge and restraining (thy) self by self,
slay, O mighty-armed one, the enemy in the shape of desire which is
difficult to conquer.'"



SECTION XXVIII
  [(Bhagavad Gita Chapter IV)]

"The Holy One said,--'This imperishable (system of) devotion I declared
to Vivaswat: Vivaswat declared it to Manu; and Manu communicated it to
Ikshaku. Descending thus from generation, the Royal sages came to know
it. But, O chastiser of foes, by (lapse of a) long time that devotion
became lost to the world. Even the same (system of) devotion hath today
been declared by me to thee, for thou art my devotee and friend, (and)
this is a great mystery.'

"Arjuna said,--'Thy birth is posterior; Vivaswat's birth is prior. How
shall I understand then that thou hadst first declared (it)?'

"The Holy One said,--'Many births of mine have passed away, O Arjuna, as
also of thine. These all I know, but thou dost not, O chastiser of foes.
Though (I am) unborn and of essence that knoweth no deterioration, though
(I am) the lord of all creatures, still, relying on my own (material)
nature I take birth by my own (powers) of illusion. Whenever, O Bharata,
loss of piety and the rise of impiety occurreth, on those occasions do I
create myself. For the protection of the righteous and for the
destruction of the evil doers, for the sake of establishing Piety, I am
born age after age. He who truly knoweth my divine birth and work to be
such, casting off (his body) is not born again; (on the other hand) he
cometh to me, O Arjuna. Many who have been freed from attachment, fear,
wrath, who were full of me, and who relied on me, have, cleansed by
knowledge and asceticism, attained to my essence. In whatsoever manner
men come to me, in the selfsame manner do I accept them. It is my way, O
Partha, that men follow on all sides. [169] Those in this world who are
desirous of the success of action worship the gods, for in this world of
men success resulting from action is soon attained. The quadruple
division of castes was created by me according to the distinction of
qualities and duties. Though I am the author thereof, (yet) know me to be
not their author and undecaying. [170] Actions do not touch me. I have no
longing for the fruits of actions. He that knoweth me thus is not impeded
by actions. Knowing this, even men of old who were desirous of
emancipation performed work. Therefore, do thou also perform work as was
done by ancients of the remote past. What is action and what is
inaction,--even the learned are perplexed at this. Therefore, I will tell
thee about action (so that) knowing it thou mayst be freed from evil. One
should have knowledge of action, and one should have knowledge of
forbidden actions: one should also know of inaction. The course of action
is incomprehensible. He, who sees inaction in action and action in
inaction, is wise among men; he is possessed of devotion; and he is a
doer of all actions. The learned call him wise whose efforts are all free
from desire (of fruit) and (consequent) will, and whose actions have all
been consumed by the fire of knowledge. [171] Whoever, resigning all
attachment to the fruit of action, is ever contented and is dependent on
none, doth nought, indeed, although engaged in action. He who, without
desire, with mind and the senses under control, and casting off all
concerns, performeth action only for the preservation of the body,
incurreth no sin. [172] He who is contented with what is earned without
exertion, who hath risen superior to the pairs of opposites, who is
without jealousy, who is equable in success and failure, is not fettered
(by action) even though he works. All his actions perish who acts for the
sake of sacrifice, [173] who is without affections, who is free (from
attachments), and whose mind is fixed upon knowledge. Brahma is the
vessel (with which the libation is poured); Brahma is the libation (that
is offered); Brahma is the fire on which by Brahma is poured (the
libation); Brahma is the goal to which he proceedeth by fixing his mind
on Brahma itself which is the action. [174] Some devotees perform
sacrifice to the gods. Others, by means of sacrifice, offer up sacrifices
to the fire of Brahma. [175] Others offer up (as sacrificial libation) the
senses of which hearing is the first to the fire of restraint. Others
(again) offer up (as libations) the objects of sense of which sound is
the first to the fire of the senses. [176] Others (again) offer up all the
functions of the senses and the functions of the vital winds to the fire
of devotion by self-restraint kindled by knowledge. [177] Others again
perform the sacrifice of wealth, the sacrifice of ascetic austerities,
the sacrifice of meditation, the sacrifice of (Vedic) study, the
sacrifice of knowledge, and others are ascetics of rigid vows. [178] Some
offer up the upward vital wind (Prana) to the downward vital wind
(apana); and others, the downward vital wind to the upward vital wind;
some, arresting the course of (both) the upward and the downward vital
winds, are devoted to the restraint of the vital winds. Others of
restricted rations, offer the vital winds to the vital winds. [179] Even
all these who are conversant with sacrifice, whose sins have been
consumed by sacrifice, and who eat the remnants of sacrifice which are
amrita, attain to the eternal Brahma. (Even) this world is not for him
who doth not perform sacrifice. Whence then the other, O best of Kuru's
race? Thus diverse are the sacrifices occurring in the Vedas. Know that
all of them result from action, and knowing this thou wilt be
emancipated. The sacrifice of knowledge, O chastiser of foes, is superior
to every sacrifice involving (the attainment of) fruits of action, for
all action, O Partha, is wholly comprehended in knowledge. [180] Learn
that (Knowledge) by prostration, enquiry, and service. They who are
possessed of knowledge and can see the truth, will teach thee that
knowledge, knowing which, O son of Pandu, thou wilt not again come by
such delusion, and by which thou wilt see the endless creatures (of the
universe) in thyself (first) and then in me. Even if thou be the greatest
sinner among all that are sinful, thou shalt yet cross over all
transgressions by the raft of knowledge. As a blazing fire, O Arjuna,
reduceth fuel to ashes, so doth the fire of knowledge reduce all actions
to ashes. For there is nothing here that is so cleansing as knowledge.
One who hath attained to success by devotion finds it without effort
within his own self in time. He obtaineth knowledge, who hath faith and
is intent on it and who hath his senses under control; obtaining
knowledge one findeth the highest tranquillity in no length of time. One
who hath no knowledge and no faith, and whose minds is full of doubt, is
lost. Neither this world, nor the next, nor happiness, is for him whose
mind is full of doubt. Actions do not fetter him, O Dhananjaya, who hath
cast off action by devotion, whose doubts have been dispelled by
knowledge, and who is self-restrained. Therefore, destroying, by the
sword of knowledge, this doubt of thine that is born of ignorance and
that dwelleth in thy mind, betake to devotion, (and) arise, O son of
Bharata.'



SECTION XXIX
  [(Bhagavad Gita Chapter V)]

"Arjuna said,--'Thou applaudest, O Krishna, the abandonment of actions,
and again the application (to them). Tell me definitely which one of
these two is superior.

"The Holy One said--'Both abandonment of actions and application to
actions lead to emancipation. But of these, application to action is
superior to abandonment. He should always be known to be an ascetic who
hath no aversion nor desire. For, being free from pairs of opposites, O
thou of mighty arms, he is easily released from the bonds (of action).
Fools say, but not those that are wise, that Sankhya and Yoga are
distinct. One who stayeth in even one (of the two) reapeth the fruit of
both [181]. Whatever seat is attained by those who profess the Sankhya
system, that too is reached by those who profess the Yoga. He seeth truly
who seeth Sankhya and Yoga as one. [182] But renunciation, O mighty-armed
one, without devotion (to action), is difficult to attain. The ascetic
who is engaged in devotion (by action) reacheth the Supreme Being without
delay. He who is engaged in devotion (by action) and is of pure soul, who
hath conquered his body and subdued his senses, and who indentifieth
himself with all creatures, is not fettered though performing
(action). [183] The man of devotion, who knoweth truth, thinking--I am
doing nothing--When seeing, hearing, touching, smelling, eating, moving,
sleeping, breathing, talking, excreting, taking, opening the eyelids or
closing them; he regardeth that it is the senses that are engaged in the
objects of senses. [184] He who renouncing attachment engageth in actions,
resigning them to Brahma, is not touched by sin as the lotus-leaf (is not
touched) by water. [185] Those who are devotees, casting off attachment,
perform actions (attaining) purity of self, with the body, the mind, the
understanding, and even the senses (free from desire). He who is
possessed of devotion, renouncing the fruit of action, attaineth to the
highest tranquillity. He, who is not possessed of devotion and is
attached to the fruit of action, is fettered by action performed from
desire. The self-restrained embodied (self), renouncing all actions by
the mind, remains at ease within the house of nine gates, neither acting
himself nor causing (anything) to act. [186] The Lord is not the cause of
the capacity for action, or of the actions of men, or of the connection
of actions and (their) fruit. It is nature that engages (in action). The
Lord receiveth no one's sin, nor also merit. By ignorance, knowledge is
shrouded. It is for this that creatures are deluded. But of whomsoever
that ignorance hath been destroyed by knowledge of self, that knowledge
(which is) like the Sun discloseth the Supreme Being. Those whose mind is
on Him, whose very soul is He, who abide in Him, and who have Him for
their goal, depart never more to return, their sins being all destroyed
by knowledge. [187] Those, who are wise cast an equal eye on a Brahmana
endued with learning and modesty, on a cow, an elephant, a dog, and a
chandala. [188] Even here has birth been conquered by them whose minds
rest on equality; and since Brahma is faultless and equable, therefore,
they (are said to) abide in Brahma. [189] He whose mind is steady, who is
not deluded, who knows Brahma, and who rests in Brahma, doth not exult on
obtaining anything that is agreeable, nor doth he grieve on obtaining
that is disagreeable. He whose mind is not attached to external objects
of sense, obtaineth that happiness which is in self; and by concentrating
his mind on the contemplation of Brahma, he enjoyeth a happiness that is
imperishable. The enjoyments born of the contact (of the senses with
their objects) are productive of sorrow. He who is wise, O son of Kunti,
never taketh pleasure in these that have a beginning and an end. That man
whoever here, before the dissolution of the body, is able to endure the
agitations resulting from desire and wrath, is fixed on contemplation,
and is happy. He who findeth happiness within himself, (and) who sporteth
within himself, he whose light (of knowledge) is deprived from within
himself, is a devotee, and becoming one with Brahma attaineth to
absorption into Brahma. Those saintly personages whose sins have been
destroyed, whose doubts have been dispelled, who are self-restrained, and
who are engaged in the good of all creatures, obtain absorption into
Brahma. For these devotees who are freed from desire and wrath, whose
minds are under control, and who have knowledge of self, absorption into
Brahma exists both here and thereafter. [190] Excluding (from his mind)
all external objects of sense, directing the visual glance between the
brows, mingling (into one) the upward and the downward life-breaths and
making them pass through the nostrils, the devotee, who has restrained
the senses, the mind, and the understanding, being intent on
emancipation, and who is freed from desire, fear, and wrath, is
emancipated, indeed. Knowing me to be enjoyer of all sacrifices and
ascetic austerities, the great Lord of all the worlds, and friend of all
creatures, such a one obtaineth tranquillity.'



SECTION XXX
  [(Bhagavad Gita Chapter VI)]

"The Holy One said,--'Regardless of fruit of action, he that performs the
actions which should be performed, is a renouncer and devotee, and not
one who discards the (sacrificial) fire, nor one that abstains from
action. [191] That which has been called renunciation, know that, O son of
Pandu, to be devotion, since nobody can be a devotee who has not
renounced (all) resolves. [192] To the sage desirous of rising to
devotion, action is said to be the means; and when he has risen to
devotion, cessation of action is said to be the means. When one is no
longer attached to the objects of the senses, nor to actions, and when
one renounces all resolves, then is. One said to have risen to devotion.
One should raise (his ) self by self; one should not degrade (his) self;
for one's own self is one's friend, and one's own self is one's
enemy. [193] To him (only) who has subjugated his self by his self is self
a friend. But to him who has not subjugated his self, his self behaves
inimically like an enemy. The soul of one who has subjugated his self and
who is in the enjoyment of tranquillity, is steadily fixed (on itself)
amid cold and heat, pleasure and pain, and also honour and dishonour.
That ascetic is said to be devoted whose mind is satisfied with knowledge
and experience, who hath no affection, who hath subjugated his senses,
and to whom a sod, a stone and gold are alike. He, who views equally
well-wishers, friends, foes, strangers that are indifferent to him, those
who take part with both sides, those who are objects of aversion, those
who are related (to him), those who are good, and those who are wicked,
is distinguished (above all others). A devotee should always fix his mind
on contemplation, remaining in a secluded place alone, restraining both
mind and body, without expectations (of any kind), and without concern
(with anything). [194] Erecting his seat immovably on a clean spot, not
too high nor too low, and spreading over it a piece of cloth, a
deer-skin, or blades of Kusa grass, and there seated on that seat, with
mind fixed on one object, and restraining the functions of the heart and
the senses, one should practise contemplation for the purification of
self. Holding body, head, and neck even, unmoved and steady, and casting
his glance on the tip of his nose, and without looking about in any of
the different directions, with mind in tranquillity, freed from fear,
observant of the practices of Brahmacharins, restraining the mind, with
heart fixed on me, the devotee should sit down, regarding me as the
object of his attainment. Thus applying his soul constantly, the devotee
whose heart is restrained, attains to that tranquillity which culminates
in final absorption and assimilation with me. Devotion is not one's, O
Arjuna, who eateth much, nor one's who doth not eat at all; nor one's who
is addicted to too much sleep, nor one's who is always awake, devotion
that is destructive of misery is his who is temperate in food and
amusements, who duly exerts himself temperately in all his works, and who
is temperate in sleep and vigils. When one's heart, properly restrained,
is fixed on one's own self, then, indifferent to all objects of desire,
he is one called a devotee. [195] As a lamp in a windless spot doth not
flicker, even that is the resemblance declared of a devotee whose heart
hath been restrained and who applieth his self to abstraction. That
(condition) in which the mind, restrained by practice of abstraction,
taketh rest, in which beholding self by self, one is gratified within
self; in which one experienceth that highest felicity which is beyond the
(sphere of the) senses and which the understanding (only) can grasp, and
fixed on which one never swerveth from the truth; acquiring which one
regards no other acquisition greater than it, and abiding in which one is
never moved by even the heaviest sorrow; that (Condition) should be known
to be what is called devotion in which there is a severance of connection
with pain. That devotion should be practised with perseverance and with
an undesponding heart. [196] Renouncing all desires without exception that
are born of resolves, restraining the group of the senses on all sides by
mind alone, one should, by slow degrees, become quiescent (aided) by
(his) understanding controlled by patience, and then directing his mind
to self should think of nothing. [197] Wheresoever the mind, which is (by
nature) restless and unsteady, may run, restraining it from those, one
should direct it to self alone. Indeed, unto such a devotee whose mind is
in tranquillity, whose passions have been suppressed, who hath become one
with Brahma and who is free from sin, the highest felicity cometh (of his
own accord). Thus applying his soul constantly (to abstraction), the
devotee, freed from sin, easily obtaineth that highest happiness, viz.,
with Brahma. He who hath devoted his self to abstraction casting an equal
eye everywhere, beholdeth his self in all creatures and all creatures in
his self. Unto him who beholdeth me in everything and beholdeth
everything in me. I am never lost and he also is never lost to me. [198]
He who worshippeth me as abiding in all creatures, holding yet that all
is one, is a devotee, and whatever mode of life he may lead, he liveth in
me. That devotee, O Arjuna, who casteth an equal eye everywhere,
regarding all things as his own self and the happiness and misery of
others as his own, is deemed to be the best.'

"Arjuna said, 'This devotion by means of equanimity which thou hast
declared, O slayer of Madhu,--on account of restlessness of the mind I do
not see its stable presence. [199] O Krishna, the mind is restless,
boisterous, perverse, and obstinate. Its restraint I regard to be as
difficult of accomplishment as the restraint of the wind.'

"The Holy One said, 'Without doubt, O thou of mighty arms the mind is
difficult of subjugation and is restless. With practice, however, O son
of Kunti, and with the abandonment of desire, it can be controlled. It is
my belief that by him whose mind is not restrained, devotion is difficult
of acquisition. But by one whose mind is restrained and who is assiduous,
it is capable of acquisition with the aid of means.'

"Arjuna said, 'Without assiduity, though endued with faith, and with mind
shaken off from devotion, what is the end of him, O Krishna, who hath not
earned success in devotion? Fallen off from both, [200] is he lost like a
separated cloud or not, being as he is without refuge, O thou of mighty
arms, and deluded on the path leading to Brahma? This my doubt, O
Krishna, it behoveth thee to remove without leaving anything. Besides
thee, no dispeller of this doubt is to be had. [201]

"The Holy One said, 'O son of Pritha, neither here, nor hereafter, doth
ruin exist for him, since none, O sire, who performs good (acts) comes by
an evil end. Attaining to the regions reserved for those that perform
meritorious acts and living there for many many years, he that hath
fallen off from devotion taketh birth in the abode of those that art
pious and endued with prosperity, or, he is born even in the family of
devotees endued with intelligence. Indeed, a birth such as this is more
difficult of acquisition in this world. There in those births he
obtaineth contact with that Brahmic knowledge which was his in his former
life; and from that point he striveth again, O descendant of Kuru,
towards perfection. And although unwilling, he still worketh on in
consequence of that same former practice of his. Even one that enquireth
of devotion riseth above (the fruits of) the Divine Word.- [202] Striving
with great efforts, the devotee, cleaned of all his sins, attaineth to
perfection after many births, and then reacheth the supreme goal. The
devotee is superior to ascetics engaged in austerities; he is esteemed to
be superior to even the man of knowledge. The devotee is superior to
those that are engaged in action. Therefore, become a devotee, O Arjuna.
Even amongst all the devotees, he who, full of faith and with inner self
resting on me, worshippeth me, is regarded by me to be the most devout."



SECTION XXXI
  [(Bhagavad Gita Chapter VII)]

"The Holy One said, 'Listen, O son of Pritha, how, without doubt, thou
mayst know me fully, fixing thy mind on me, practising devotion, and
taking refuge in me. I will now, without leaving anything speak to thee
about knowledge and experience, knowing which there would be left nothing
in this world (for thee) to know. One among thousands of men striveth for
perfection. Of those even that are assiduous and have attained to
perfection, only some one knoweth me truly. [203] Earth, water, fire, air,
space, mind, also understanding, and consciousness,--thus hath my nature
been divided eight-fold. This is a lower (form of my) nature. Different
from this, know there is a higher (form of my) nature which is animate, O
thou of mighty arms, and by which this universe is held. [204] Know that
all creatures have these for their source. I am the source of evolution
and also of the dissolution of the entire universe. There is nothing
else, O Dhananjaya, that is higher than myself. Upon me is all this like
a row of pearls on a string. Taste I am in the waters, O soil of Kunti,
(and) I am the splendour of both the moon and the sun, I am the Om in all
the Vedas, the sound in space, and the manliness in men. I am the
fragrant odour in earth, the splendour in fire, the life in all (living)
creatures, and penance in ascetics. Know me, O son of Pritha, to be the
eternal seed of all beings. I am the intelligence of all creatures endued
with intelligence, the glory of all glorious objects. I am also the
strength of all that are endued with strength, (myself) freed from desire
and thirst, and, O bull of Bharata's race, am the desire, consistent with
duty, in all creatures. [205] And all existences which are of the quality
of goodness, and which are of the quality of passion and quality of
darkness, know that they are, indeed, from me. I am, however, not in
them, but they are in me. This entire universe, deluded by these three
entities consisting of (these) three qualities knoweth not me that am
beyond them and undecaying; since this illusion of mine, depending on the
(three) qualities, is exceedingly marvellous and highly difficult of
being transcended. They that resort to me alone cross this illusion. [206]
Doers of evil, ignorant men, the worst of their species, robbed of their
knowledge by (my) illusion and wedded to the state of demons, do not
resort to me. Four classes of doers of good deeds worship me, O Arjuna,
viz., he that is distressed, that is possessed of knowledge, being always
devoted and having his faith in only One, is superior to the rest, for
unto the man of knowledge I am dear above everything, and he also is dear
to me. All these are noble. But the man of knowledge is regarded (by me)
to be my very self, since he, with soul fixed on abstraction, taketh
refuge in me as the highest goal. At the end of many births, the man
possessed of knowledge attaineth to me, (thinking) that Vasudeva is all
this. Such a high-souled person, however, is exceedingly rare. They who
have been robbed of knowledge by desire, resort to their godheads,
observant of diverse regulations and controlled by their own nature. [207]
Whatever form, (of godhead or myself) any worshipper desireth to worship
with faith, that faith of his unto that (form) I render steady. Endued
with that faith, he payeth his adorations to that (form), and obtaineth
from that all his desire, since all those are ordained by me. [208] The
fruits, however, of those persons endued with little intelligence are
perishable. They that worship the divinities, go to the divinities,
(while) they that worship me come even to me. [209] They that have no
discernment, regard me who am (really) unmanifest to have become
manifest, because they do not know the transcendent and undecaying state
of mine than which there is nothing higher. [210] Shrouded by the illusion
of my inconceivable power, I am not manifest to all. This deluded world
knoweth not me that I am unborn and undecaying. I know, O Arjuna, all
things that have been past, and all things that are present, and all
things that are to be. But there is nobody that knoweth me. All
creatures, O chastiser of foes, are deluded at the time of their birth by
the delusion, O Bharata, of pairs of opposites arising from desire and
aversion. But those persons of meritorious deeds whose sins have attained
their end, being freed from the delusion of pairs of opposites, worship
me, firm in their vow (of that worship). Those who, taking refuge in me,
strive for release from decay and death, know Brahman, the entire
Adhyatma, and action. [211] And they who know me with the Adhibhuta, the
Adhidaiva, and the Adhiyajna, having minds fixed on abstraction, know me
at the time of their departure (from this world). [212]



SECTION XXXII
  [(Bhagavad Gita Chapter VIII)]

"Arjuna said, 'What is that Brahman, what is Adhyatma, what is action, O
best of male beings? What also has been said to be Adhibhuta, and what is
called Adhidaiva? Who is here Adhiyajna, and how, in this body, O slayer
of Madhu? And how at the time of departure art thou to be known by those
that have restrained their self'?--

"The Holy One said, 'Brahman is the Supreme and indestructible. Adhyatma
is said to be its own manifestation. The offering (to any godhead in a
sacrifice) which causeth the production and development of all--this is
called action. [213] Remembering me alone in (his) last moments, he that,
casting off his body, departeth (hence), cometh into my essence. There is
no doubt in this. Whichever form (of godhead) one remembereth when one
casteth off, at the end, (his) body, unto that one he goeth, O son of
Kunti, having habitually meditated on it always. Therefore, think of me
at all times, and engage in battle. Fixing thy mind and understanding on
me, thou wilt, without doubt, come even to me. Thinking (of the Supreme)
with a mind not running to other objects and endued with abstraction in
the form of uninterrupted application, one goeth, O son of Pritha, unto
the Divine and Supreme male Being. He who at the time of his departure,
with a steady mind, endued with reverence, with power of abstraction, and
directing the life-breath called Prana between the eye-brows, thinketh of
that ancient seer, who is the ruler (of all), who is minuter than the
minutest atom, who is the ordainer of all, who is inconceivable in form,
and who is beyond all darkness, cometh unto that Divine and Supreme Male
Being, I will tell thee in brief about that seat which persons conversant
with the Vedas declare to be indestructible, which is entered by ascetics
freed from all longings, and in expectation of which (people) practise
the vows of Brahmacharins. Casting off (this) body, he who departeth,
stopping up all the doors, confining the mind within the heart, placing
his own life-breath called Prana between the eye-brows, resting on
continued meditation, uttering this one syllable Om which is Brahman, and
thinking of me, attaineth to the highest goal. [214] He who always
thinketh of me with mind ever withdrawn from all other objects, unto that
devotee always engaged on meditation, I am, O Partha, easy of access.
High-souled persons who have achieved the highest perfection, attaining
to me, do not incur re-birth which is the abode of sorrow and which is
transient, All the worlds, O Arjuna, from the abode of Brahman downwards
have to go through a round of births, on attaining to me, however, O son
of Kunti, there is no re-birth. [215] They who know a day of Brahman to
end after a thousand Yugas, and a night (of his) to terminate after a
thousand Yugas are persons that know day and night. [216] On the advent of
(Brahman's) day everything that is manifest springeth from the
unmanifest; and when (his) night cometh, into that same which is called
unmanifest all things disappear. That same assemblage of creatures,
springing forth again and again, dissolveth on the advent of night, and
springeth forth (again), O son of Pritha, when day cometh, constrained
(by the force of action, etc.) [217]. There is, however, another entity,
unmanifest and eternal, which is beyond that unmanifest, and which is not
destroyed when all the entities are destroyed. It is said to be
unmanifest and indestructible. They call it the highest goal, attaining
which no one hath to come back. That is my Supreme seat. That Supreme
Being, O son of Pritha, He within whom are all entities, and by whom all
this is permeated, is to be attained by reverence undirected to any other
object. I will tell thee the times, O bull of Bharata's race, in which
devotees departing (from this life) go, never to return, or to return.
The fire, the Light, the day, the lighted fortnight, the six months of
the northern solstice, departing from here, the persons knowing Brahma go
through this path to Brahma. [218] Smoke, night, also the dark-fortnight
(and) the six months of the southern solstice, (departing) through this
path, devotee, attaining to the lunar light, returneth. The bright and
the dark, these two paths, are regarded to be the eternal (two paths) of
the universe. By the one, (one) goeth never to return; by the other, one
(going) cometh back. Knowing these two paths, O son of Pritha, no devotee
is deluded. Therefore, at all times, be endued with devotion, O Arjuna.
The meritorious fruit that is prescribed for the (study of the) Vedas,
for sacrifices, for ascetic austerities and for gifts, a devotee knowing
all this (that hath been said here), attaineth to it all, and (also)
attaineth the Supreme and Primeval seat.'



SECTION XXXIII
  [(Bhagavad Gita Chapter IX)]

"The Holy One said, 'Now I will tell thee that art without envy that most
mysterious knowledge along with experience, knowing which thou wilt be
freed from evil. This is royal science, a royal mystery, highly
cleansing, directly apprehensible, consistent with the sacred laws, easy
to practise, (and) imperishable. Those persons, O chastiser of foes, who
have no faith in this sacred doctrine, not attaining to me, return to the
path of this world that is subject to destruction. This entire universe
is pervaded by me in my unmanifest form. All entities are in me, but I do
not reside in them. Nor yet are all entities in me. Behold my divine
power. Supporting all entities and producing all entities, myself doth
not (yet) reside in (those) entities. As the great and obiquitious
atmosphere always occupieth space, understand that all entities reside in
me in the same way. [219] All entities, O son of Kunti, attain to my
nature at the close of a Kalpa. I create them again at the beginning of a
Kalpa. [220] Regulating my own (independent) nature I create again and in
this whole assemblage of entities which is plastic in consequence of its
subjection to nature. [221] Those acts, however, O Dhananjaya, do not
fetter me who sitteth as one unconcerned, being unattached to those acts
(of creation). Through me, the overlooker, primal nature produceth the
(universe of) mobiles and immobiles. For the reason, O son of Kunti, the
universe passeth through its rounds (of birth and destruction). [222] Not
knowing my supreme nature of the great lord of all entities, ignorant
people of vain hopes, vain acts, vain knowledge, confounded minds, wedded
to the delusive nature of Asuras and Rakshasas, disregard me (as one)
that hath assumed a human body. But high-souled ones, O son of Pritha,
possessed of divine nature, and with minds directed to nothing else,
worship me, knowing (me) to be the origin of all entities and
undestructible. Always glorifying me, (or) striving with firm vows, (or)
bowing down to me, with reverence and ever devoted, (they) worship
me. [223] Others again, performing the sacrifice of knowledge, worship me,
(some) as one, (some) as distinct, (some) as pervading the universe, in
many forms. [224] I am the Vedic sacrifice, I am the sacrifice enjoined in
the Smritis, I am Swadha, I am the medicament produced from herbs; I am
the mantra, I am the sacrificial libation, I am the fire, and I am the
(sacrificial) offering. [225] I am the father of this universe, the
mother, the creator, grandsire; (I am) the thing to be known, the means
by which everything is cleaned, the syllable Om, the Rik, the Saman and
the Yajus, (I am) the goal, the supporter, the lord, the on-looker, the
abode, the refuge, the friend, the source, the destruction, the support,
the receptacle; and the undestructible seed. I give heat, I produce and
suspend rain; I am immortality, and also death; and I am the existent and
the non-existent, O Arjuna. They who know the three branches of
knowledge, also drink the Soma juice, and whose sins have been cleansed
worshipping me by sacrifices, seek admission into heaven; and these
attaining to the sacred region of the chief of the gods, enjoy in heaven
the celestial pleasure of the gods. Having enjoyed that celestial world
of vast extent, upon exhaustion of their merit they re-enter the mortal
world. It is thus that they who accept the doctrines of the three Vedas
and wish for objects of desires, obtain going and coming. Those persons
who, thinking (of me) without directing their minds to anything else,
worship me, of those who are (thus) always devoted (to me)--I make them
gifts and preserve what they have. Even those devotees who, endued with
faith worship other godheads even they, O son of Kunti, worship me alone,
(though) irregularly. [226] I am the enjoyer, as also the lord, of all
sacrifices. They, however, do not know me truly; hence they fall off
(from heaven). They whose vows are directed to the Pitris attain to the
Pitris; who direct (their) worship to the inferior spirits called Bhutas
attain to Bhutas; they who worship me, attain even to myself. They who
offer me with reverence, leaf, flower, fruit, water--that offered with
reverence, I accept from him whose self is pure. [227] Whatever thou dost,
whatever eatest, whatever drinkest, whatever givest, whatever austerities
thou performest, manage it in such a way, O son of Kunti, that it may be
an offering to me. Thus mayst thou be freed from the fetters of action
having good and evil fruits. With self endued with renunciation and
devotion, thou wilt be released and will come to me. I am alike to all
creatures; there is none hateful to me, none dear. They, however, who
worship me with reverence are in me and I also am in them. If even a
person of exceedingly wicked conduct worshippeth me, without worshipping
any one else, he should certainly be regard as good, for his efforts are
well-directed. (Such a person) soon becometh of virtuous soul, and
attaineth to eternal tranquillity. Know, O son of Kunti, that none
devoted to me is ever lost. For, O son of Pritha, even they who may be of
sinful birth, women, Vaisyas, and also Sudras, even they, resorting to
me, attain to the supreme goal. What then (shall I say) of holy Brahmanas
and saints who are my devotees? Having come to this transient and
miserable world, be engaged in my worship. [228] Fix thy mind on me; be my
devotee, my worshipper; bow to me; and thus making me thy refuge and
applying thy self to abstraction, thou wilt certainly come to me.'



SECTION XXXIV
  [(Bhagavad Gita Chapter X)]

"The Holy One said, 'Once more still, O mighty-armed one, listen to my
supernal words which, from desire of (thy) good, I say unto thee that
wouldst be pleased (therewith). [229] The hosts of gods know not my
origin, nor the great Rishis, since I am, in every way, the source of the
gods and the great Rishis. [230] He that knoweth me as the Supreme Lord of
the worlds, without birth and beginning, (he), undeluded among mortals,
is free from all sins. Intelligence, knowledge, the absence of delusion,
forgiveness, truth, self-restraint, and tranquillity, pleasure, pain,
birth, death, fear, and also security, abstention from harm, evenness of
mind, contentment, ascetic austerities, gift, fame, infamy, these several
attributes of creatures arise from me. The Seven great Rishis, the four
Maharishis before (them), and the Manus, partaking of my nature, were
born from my mind, of whom in this world are these offsprings. [231] He
that knoweth truly this pre-eminence and mystic power of mine, becometh
possessed of unswerving devotion. Of this (there is) no doubt. I am the
origin of all things, from me all things proceed. Thinking thus, the
wise, endued with my nature, worship me. [232] Their hearts on me, their
lives devoted to me, instructing one another, and gloryfying me they are
ever contented and happy. [233] Unto them always devoted, and worshipping
(me) with love, I give that devotion in the form of knowledge by which
they come to me. [234] Of them, for compassion's sake. I destroy the
darkness born of ignorance, by the brilliant lamp of knowledge, (myself)
dwelling in their souls.'

"Arjuna said, 'Thou art the Supreme Brahma, the Supreme Abode, the
Holiest of the Holy, the eternal Male Being Divine, the First of gods
Unborn, the Lord. All the Rishis proclaim thee thus, and also the
celestial Rishi Narada; and Asita, Devala, (and) Vyasa; thyself also
tellest me (so). All this that thou tellest me, O Kesava, I regard as
true since, O Holy One, neither the gods nor the Danavas understand thy
manifestation. Thou only knowest thyself by thyself. O Best of Male
Beings. O Creator of all things; O Lord of all things, O God of gods, O
Lord of the Universe, it behoveth thee to declare without any
reservation, those divine perfections of thine by which perfections
pervading these worlds thou abidest. How shall I, ever meditating, know
thee, O thou of mystic powers, in what particular states mayst thou, O
Holy One, be meditated upon by me? [235] Do thou again, O Janardana,
copiously declare thy mystic powers and (thy) perfections, for I am never
satiated with hearing thy nectar-like words."

"The Holy One said,--'Well, unto thee I will declare my divine
perfections, by means of the principal ones (among them), O chief of the
Kurus, for there is no end to the extent of my (perfections). [236] I am
the soul, O thou of curly hair, seated in the heart of every being, I am
the beginning, and the middle, and the end also of all beings. I am
Vishnu among the Adityas, the resplendent Sun among all luminous bodies;
I am Marichi among the Maruts, and the Moon among constellations. [237] I
am the Sama Veda among the Vedas; I am Vasava among the gods; I am the
mind among the senses; I am the intellect in (living) beings. I am
Sankara among the Rudras, the Lord of treasures among the Yakshas and the
Rakshasas; I am Pavaka among the Vasus, and Meru among the peaked
(mountains).  [238] Know me, O son of Pritha, to be Vrihaspati, the chief
of household priests. I am Skanda among commanders of forces. I am Ocean
among receptacles of water. I am Bhrigu among the great Rishis, I am the
One, undestructible (syllable Om) among words. Of sacrifices I am the
Japa-sacrifice. [239] Of immobiles I am the Himavat. I am the figtree
among all trees, I am Narada among the celestial Rishis. I am Chitraratha
among the Gandharvas and the ascetic Kapila among ascetics crowned with
Yoga success. Know me to be Uchchaisravas among horses, brought forth by
(the churning for) nectar, Airavata among princely elephants, and the
king among men. Among weapons I am the thunderbolt, among cows I am (she
called) Kamadhuk. I am Kandarpa the cause of reproduction, I am Vasuki
among serpents. [240] I am Ananta among Nagas, I am Varuna among acquatic
beings, I am Aryaman among the Pitris, and Yama among those that judge
and punish. [241] I am Prahlada among the Daityas, and Time among things
that count. I am the lion among the beasts, and Vinata's son among winged
creatures. Of purifiers I am the wind. I am Rama among wielders of
weapons. I am the Makara among fishes, and I am Jahnavi (Ganga) among
streams. [242] Of created things I am the beginning and the end and also
the middle, O Arjuna. I am the knowledge of Supreme Spirit among all
kinds of knowledge, and the disputation among disputants. [243] Among all
letters I am the letter A, and (the compound called) Dwanda among all
compounds. I am also Time Eternal, and I am the Ordainer with face turned
on every side. [244] I am Death that seizeth all, and the source of all,
that is to be. Among females, I am Fame, Fortune, Speech, Memory,
Intelligence, Constancy, Forgiveness. Of the Sama hymns, I am the
Vrihat-sama and Gayatri among metres. Of the months, I am Margasirsha, of
the seasons (I am) that which is productive of flowers. [245] I am the
game of dice of them that cheat, and the splendour of those that are
splendid. I am Victory, I am Exertion, I am the goodness of the good. I
am Vasudeva among the Vrishnis, I am Dhananjaya among the sons of Pandu.
I am even Vyasa among the ascetics, and Usanas among seers. I am the Rod
of those that chastise, I am the Policy of those that seek victory. I am
silence among those that are secret. I am the Knowledge of those that are
possessed of Knowledge. That which is the Seed of all things, I am that,
O Arjuna. There is nothing mobile or immobile, which can exist without
me. There is no end, O chastiser of foes, of my divine perfections. This
recital of the extent of (those) perfections hath been uttered by me by
way (only) of instancing them. Whatever of exalted things (there is) or
glorious, or strong, understand thou that everything is born of a portion
of my energy. Or rather, what hast thou to do, by knowing all this in
detail, O Arjuna? Supporting this entire universe with only a portion (of
myself), I stand. [246]"



SECTION XXXV
  [(Bhagavad Gita Chapter XI)]

"Arjuna said,--'This discourse about the supreme mystery, called
Adhyatman, which thou hast uttered for my welfare, hath dispelled my
delusion. [247] For I have heard at large from thee of the creation and
dissolution of beings, O thou of eyes like lotus petals, and also of thy
greatness that knoweth no deterioration. What thou hast said about
thyself, O great Lord, is even so. O best of Male Beings, I desire to
behold thy sovereign form. If, O Lord, thou thinkest that I am competent
to behold that (form), then, O Lord of mystic power, show me thy eternal
Self. [248]'

"The Holy One said, 'Behold, O son of Pritha, my forms by hundreds and
thousands, various, divine, diverse in hue and shape. Behold the Adityas,
the Vasus, the Rudras, the Aswins, and the Maruts. Behold, O Bharata,
innumerable marvels unseen before (by thee). Behold, O thou of curly
hair, the entire universe of mobiles and immobiles, collected together in
this body of mine, whatever else thou mayst wish to see. [249] Thou art,
however, not competent to behold me with this eye of thine. I give thee
celestial sight. Behold my sovereign mystic nature.'"

Sanjaya continued,--"Having said this, O monarch, Hari, the mighty Lord
of mystic power, then revealed to the son of Pritha his Supreme sovereign
form, with many mouths and eyes, many wonderous aspects, many celestial
ornaments, many celestial weapons uplifted, wearing celestial garlands
and robes, (and) with unguents of celestial fragrance, full of every
wonder, resplendent, infinite, with faces turned on all sides. [250] If
the splendour of a thousand suns were to burst forth at once in the sky,
(then) that would be like the splendour of that Mighty One. The son of
Pandu then beheld there in the body of that God of gods the entire
universe divided and sub-divided into many parts, all collected
together. [251] Then Dhananjaya, filled with amazement, (and) with hair
standing on end, bowing with (his) head, with joined hands addressed the
God.

"Arjuna said, 'I behold all the gods, O God, as also all the varied hosts
of creatures, (and) Brahman seated on (his) lotus seat, and all the
Rishis and the celestial snakes. I behold Thee with innumerable arms,
stomachs, mouths, (and) eyes, on every side, O thou of infinite forms.
Neither end nor middle, nor also beginning of thine do I behold, O Lord
of the universe, O thou of universal form. Bearing (thy) diadem, mace,
and discus, a mass of energy, glowing on all sides, do I behold thee that
art hard to look at, endued on all sides with the effulgence of the
blazing fire or the Sun, (and) immeasurable. Thou art indestructible,
(and) the Supreme object of this universe. Thou art without decay, the
guardian of eternal virtue. I regard thee to be the eternal (male) Being.
I behold thee to be without beginning, mean, end, to be of infinite
prowess, of innumerable arms, having the Sun and the Moon for thy eyes,
the blazing fire for thy mouth, and heating this universe with energy of
thy own. For the space betwixt heaven and earth is pervaded by Thee
alone, as also all the points of the horizon. At sight of this marvellous
and fierce form of thine, O Supreme Soul, the triple world trembleth. For
these hosts of gods are entering thee. Some, afraid, are praying with
joined hands. Saying Hail to Thee--the hosts of great Rishis and Siddhas
praise Thee with copious hymns of praise. [252] The Rudras, the Adityas,
the Vasus, they that (called) the Siddhas, the Viswas, the Aswins, the
Maruts, also the Ushmapas, the Gandharvas, the Yakshas, the Asuras, the
hosts of Siddhyas, behold Thee and are all amazed. Beholding Thy mighty
form with many mouths and eyes, O mighty-armed one, with innumerable
arms, thighs and feet, many stomachs, (and) terrible in consequence of
many tusks, all creatures are frightened and I also. Indeed, touching the
very skies, of blazing radiance, many-hued, mouth wide-open, with eyes
that are blazing and large, beholding thee, O Vishnu, with (my) inner
soul trembling (in fright), I can no longer command courage and peace of
mind. Beholding thy mouths that are terrible in consequence of (their)
tusks, and that are fierce (as the all-destroying fire at the end of the
Yuga), I cannot recognise the points of the horizon nor can I command
peace of mind. Be gracious, O God of gods, O thou that art the refuge of
the Universe. And all these sons of Dhritarashtra, together with the
hosts of kings, and Bhishma, and Drona, and also this Suta's son (Karna),
accompanied by even the principal warriors of our side, are quickly
entering thy terrible mouths rendered fierce by thy tusks. Some, with
their heads crushed, are seen striking at the interstices of (thy) teeth.
As many currents of water flowing through different channels roll rapidly
towards the ocean, so these heroes of the world of men enter thy mouths
that flame all around. As moths with increasing speed rush for (their
own) destruction to the blazing fire, so also do (these) people, with
unceasing speed, enter thy mouths for (their) destruction. Swallowing all
these men from every side, thou lickest them with thy flaming mouths.
Filling the whole universe with (thy) energy, thy fierce splendours, O
Vishnu, are heating (everything). Tell me who thou art of (such) fierce
form. I bow to thee, O chief of the gods, be gracious to me. I desire to
know thee that art the Primeval One, I do not understand thy action.' [253]

The Holy One said, "I am Death, the destroyer of the worlds, fully
developed. I am now engaged in slaying the race of men. Without thee all
these warriors standing in the different divisions shall cease to
be. [254] Wherefore, arise, gain glory, (and) vanquishing the foe, enjoy
(this) swelling kingdom. By me have all these been already slain. Be only
(my) instrument. O thou that can'st draw the bow with (even) the left
hand. Drona and Bhishma, and Jayadratha, and Karna, and also other heroic
warriors, (already) slain by me, do thou slay. Be not dismayed, fight;
thou shalt conquer in battle (thy) foes."

Sanjaya continued,--"Hearing these words of Kesava, the diadem-decked
(Arjuna), trembling, (and) with joined-hands, bowed (unto him); and once
more said unto Krishna, with voice choked up and overwhelmed with fear,
and making his salutations (to him).--

Arjuna said, "It is meet, Hrishikesa, that the universe is delighted and
charmed in uttering thy praise, and the Rakshasas flee in fear in all
directions, and the hosts of the Siddhas bow down (to thee). And why
should they not bow down to thee, O Supreme Soul, that are greater than
even Brahman (himself), and the primal cause? O thou that art Infinite. O
God of the gods, O thou that art the refuge of the universe, thou art
indestructible, thou art that which is, and that which is not and that
which is beyond (both). Thou art the First God, the ancient (male) Being,
thou art the Supreme refuge of this universe. Thou art the Knower, thou
art the Object to be known, thou art the highest abode. By thee is
pervaded this universe, O thou of infinite form. [255] Thou art Vayu,
Yama, Agni, Varuna, Moon, Prajapati, and Grandsire. Obeisance be to thee
a thousand times, and again and yet again obeisance to thee. Obeisance to
thee in front, and also from behind. Let obeisance be to thee from every
side, O thou that art all. Thou art all, of energy that is infinite, and
prowess that is immeasurable. Thou embracest the All. Regarding (thee) a
friend whatever hath been said by me carelessly, such as--O Krishna, O
Yadava, O friend,--not knowing this thy greatness from want of judgement
or from love either, whatever disrespect hath been shown thee for purpose
of mirth, on occasions of play, lying, sitting, (or) at meals, while
alone or in the presence of others, O undeteriorating one, I beg thy
pardon for it, that art immeasurable. Thou art the father of this
universe of mobiles and immobiles. Thou art the great master deserving of
worship. There is none equal to thee, how can there be one greater? O
thou whose power is unparalleled in even three worlds? [256] Therefore
bowing (to thee) prostrating (my) body, I ask thy grace, O Lord, O
adorable one. It behoveth thee. O God, to bear (my faults) as a father
(his) son's, a friend (his) friend's, a lover (his) loved one's.
Beholding (thy) form (unseen) before, I have been joyful, (yet) my mind
hath been troubled, with fear. Show me that (other ordinary) form, O God.
Be gracious, O Lord of the gods, O thou that art the refuge of the
universe. (Decked) in diadem, and (armed) with mace, discus in hand, as
before, I desire to behold thee. Be of that same four-armed form, O thou
of a thousand arms, thou of universal form."

"The Holy One said, 'Pleased with thee, O Arjuna, I have, by my (own)
mystic power, shown thee this supreme form, full of glory, Universal,
Infinite, Primeval, which hath been seen before by none save thee. Except
by thee alone, hero of Kuru's race, I cannot be seen in this form in the
world of men by any one else, (aided) even by the study of the Vedas and
of sacrifices, by gifts, by actions, (or) by the severest
austerities. [257] Let no fear be thine, nor perplexity of mind at seeing
this awful form of mine. Freed from fear with a joyful heart, thou again
see Me assuming that other form.'"

Sanjaya continued,--"Vasudeva, having said all this to Arjuna, once more
showed (him) his own (ordinary) form, and that High-Souled one, assuming
once more (his) gentle form, comforted him who had been afflicted."

"Arjuna said, 'Beholding this gentle human form of thine, O Janardana, I
have now become of right mind and have come to my normal state.'

"The Holy One said, 'This form of mine which thou hast seen is difficult
of being seen. Even the gods are always desirous of becoming spectators
of this (my) form. Not by the Vedas, nor by austerities, nor by gifts,
nor by sacrifices, can I be seen in this form of mine which thou hast
seen. By reverence, however, that is exclusive (in its objects), O
Arjuna, I can in this form be known, seen truly, and attained to, O
chastiser of foes. He who doth everything for me, who hath me for his
supreme object, who is freed from attachment, who is without enmity
towards all beings, even he, O Arjuna, cometh to me.'



SECTION XXXVI
  [(Bhagavad Gita Chapter XII)]

"Arjuna said, 'Of those worshippers who, constantly devoted, adore thee,
and those who (meditate) on thee as the Immutable and Unmanifest, who are
best acquainted with devotion.'

"The Holy One said, 'Fixing (their) mind on me, they that constantly
adore me, being endued (besides) with the highest faith, are deemed by me
to be the most devoted. They, however, who worship the Immutable, the
Unmanifest, the All-pervading, the Inconceivable, the Indifferent, the
Immutable, the Eternal, who, restraining the entire group of the senses,
are equal-minded in respect of all around and are engaged in the good of
all creatures, (also) attain to me. The trouble is the greater for those
whose minds are fixed on the Unmanifest; for the path to the Unmanifest
is hard to find by those that are embodied. They (again) who, reposing
all action on me (and) regarding me as their highest object (of
attainment), worship me, meditating on me with devotion undirected to
anything else, of them whose minds are (thus) fixed on me, I, without
delay, become the deliverer from the ocean of (this) mortal world. Fix
thy heart on me alone, place thy understanding on me, Hereafter then
shalt thou dwell in me. (There is) no doubt (in this). [258] If however,
thou art unable to fix thy heart steadily on me, then, O Dhananjaya,
strive to obtain me by devotion (arising) from continuous application. If
thou beest unequal to even (this) continuous application, then let
actions performed for me be thy highest aim. Even performing all thy acts
for my sake, thou wilt obtain perfection. If even this thou art unable to
do, then resorting to devotion in me, (and) subduing thy soul, abandon
the fruit of all actions. Knowledge is superior to application (in
devotion); meditation is better than knowledge; the abandonment of the
fruit of reaction (is better) than meditation, and tranquillity (results)
immediately from abandonment. He who hath no hatred for any creature, who
is friendly and compassionate also, who is free from egoism, who hath no
vanity, attachment, who is alike in pleasure and pain, who is forgiving,
contented, always devoted, of subdued, soul, firm of purpose, with heart
and understanding fixed on me, even he is dear to me. He through whom the
world is not troubled, (and) who is not troubled by the world, who is
free from joy, wrath, fear and anxieties, even he is dear to me. That
devotee of mine who is unconcerned, pure, diligent, unconnected (with
worldly objects), and free from distress (of mind), and who renounceth
every action (for fruit), even he is dear to me. [259] He who hath no joy,
no aversion, who neither grieveth nor desireth, who renounceth both good
and evil, (and) who is full of faith in me, even he is dear to me. He who
is alike to friend and foe, as also in honour and dishonour, who is alike
in cold and heat, (and pleasure and pain), who is free from attachment,
to whom censure and praise are equal, who is taciturn, who is contented
with anything that cometh (to him), who is homeless, of steady mind and
full of faith, even that man is dear to me. They who resort to this
righteousness (leading to) immortality which hath been (already)
declared,--those devotees full of faith and regarding me as the highest
object (of their acquisition) are the dearest to me.'



SECTION XXXVII
  [(Bhagavad Gita, Chapter XIII)]

"The Holy One said, 'This body, O son of Kunti, is called Kshetra. Him
who knoweth it, the learned call Kshetrajna. [260] Know me, O Bharata, to
be Kshetras. The knowledge of Kshetra and Kshetrajna I regard to be
(true) knowledge. What that Kshetra (is), and what (it is) like, and what
changes it undergoes, and whence (it comes), what is he (viz.,
Kshetrajna), and what his powers are, hear from me in brief. All this
hath in many ways been sung separately, by Rishis in various verses, in
well-settled texts fraught with reason and giving indications of Brahman.
The great elements, egoism, intellect, the unmanifest (viz., Prakriti),
also the ten senses, the one (manas), the five objects of sense, desire,
aversion, pleasure, pain, body consciousness, courage,--all this in brief
hath been declared to be Kshetra in its modified form. Absence of vanity,
absence of ostentation, abstention from injury, forgiveness, uprightness,
devotion to preceptor, purity, constancy, self-restraint, indifference to
objects of sense, absence of egoism, perception of the misery and evil of
birth, death, decrepitude and disease, [261] freedom from attachment,
absence of sympathy for son, wife, home, and the rest, and constant
equanimity of heart on attainment of good and evil, unswerving devotion
to me without meditation on anything else, frequenting of lonely places,
distaste for concourse of men, [262] constancy in the knowledge of the
relation of the individual self to the supreme, perception of the object
of the knowledge of truth,--all this is called Knowledge; all that which
is contrary to this is Ignorance. [263] That which is the object of
knowledge I will (now) declare (to thee), knowing which one obtaineth
immortality.  [It is] the Supreme Brahma having no beginning, who is said
to be neither existent nor non-existent; whose hands and feet are on all
sides, whose eyes, heads and faces are on all sides, who dwells pervading
everything in the world, who is possessed of all the qualities of the
senses (though) devoid of the senses, without attachment (yet) sustaining
all things, without attributes (yet) enjoying (a) all attributes, [264]
without and within all creatures, immobile and mobile, not knowable
because of (his) subtlety, remote yet near, undistributed in all beings,
(yet) remaining as if distributed, who is the sustainer of (all) beings,
the absorber and the creator (of all); who is the light of all luminous
bodies, who is said to be beyond all darkness; who is knowledge, the
Object of knowledge, the End of knowledge and seated in the hearts of
all. Thus Kshetra, and Knowledge, and the Object of Knowledge, have been
declared (to thee) in brief. My devotee, knowing (all) this, becomes one
in spirit with me. Know that Nature and Spirit are both without beginning
(and) know (also) that all modifications and all qualities spring from
Nature. [265] Nature is said to be the source of the capacity of enjoying
pleasures and pains. [266] For Spirit, dwelling in nature enjoyeth the
qualities born of Nature. The cause of its births in good or evil wombs
is (its) connection with the qualities. [267] The Supreme Purusha in this
body is said to be surveyor, approver, supporter, enjoyer, the mighty
lord, and also the Supreme Soul. [268] He who thus knows Spirit, and
Nature, with the qualities, in whatever state he may be, is never born
again. Some by meditation behold the self in the self by the self; others
by devotion according to the Sankhya system; and others (again), by
devotion through works. Others yet not knowing this, worship, hearing of
it from others. Even these, devoted to what is heard, cross over
death. [269] Whatever entity, immobile or mobile, cometh into existence,
know that, O bull of Bharata's race, to be from the connection of Kshetra
and Kshetrajna (matter and spirit). He seeth the Supreme Lord dwelling
alike in all beings, the Imperishable in the Perishable. For seeing the
Lord dwelling alike everywhere, one doth not destroy [270] himself by
himself, and then reacheth the highest goal. He seeth (truly) who seeth
all actions to be wrought by nature alone in every way and the self
likewise to be not the doer. When one seeth the diversity of entities as
existing in one, and the issue (everything) from that (One), then is one
said to attain to Brahma. This inexhaustible Supreme Self, O son of
Kunti, being without beginning and without attributes, doth not act, nor
is stained even when stationed in the body. As space, which is
ubiquitous, is never, in consequence of its subtlety tainted, so the
soul, stationed in every body, is never tainted. [271] As the single Sun
lights up the entire world, so the Spirit, O Bharata, lights up the
entire (sphere of) matters. They that, by the eye of knowledge, know the
distinction between matter and spirit, and the deliverance from the
nature of all entities, attain to the Supreme. [272]



SECTION XXXVIII
  [(Bhagavad Gita Chapter XIV)]

"The Holy One said, 'I will again declare (to thee) that supernal science
of sciences, that excellent science, knowing which all the munis have
attained to the highest perfection from (the fetters of) this body. [273]
Resorting to this science, and attaining to my nature, they are not
reborn even on (the occasion of) a (new) creation and are not disturbed
at the universal dissolution. The mighty Brahma is a womb for me. Therein
I place the (living) germ. Thence, O Bharata, the birth of all beings
taketh place. Whatever (bodily) forms, O son of Kunti, are born in all
wombs, of them Brahma is the mighty womb, (and) I the seed-imparting
Sire. [274] Goodness, passion, darkness, these qualities, born of nature,
bind down, O thou of mighty arms, the eternal embodied  [soul] in the
body. [275] Amongst these, Goodness, from its unsullied nature, being
enlightening and free from misery, bindeth (the soul), O sinless one,
with the attainment of happiness and of knowledge. Know that passion,
having desire for its essence, is born of thirst and attachment. That, O
son of Kunti, bindeth the embodied (soul) by the attachment of work.
Darkness, however, know, is born of ignorance, (and) bewilders all
embodied  [soul]. That bindeth, O Bharata, by error, indolence, and sleep.
Goodness uniteth (the soul) with pleasure; Passion, O Bharata, uniteth
with work; but darkness, veiling knowledge, uniteth with error. Passion
and darkness, being repressed, Goodness remaineth, O Bharata. Passion and
goodness (being repressed), darkness (remaineth); (and) darkness and
goodness (being repressed), passion (remaineth). When in this body, in
all its gates, the light of knowledge is produced, then should one know
that goodness hath been developed there. Avarice, activity, performance
of works, want of tranquillity, desire,--these, O bull of Bharata's race,
are born when passion is developed. Gloom, inactivity, error, and
delusion also,--these, O son of Kuru's race, are born when darkness is
developed. When the holder of a body goeth to dissolution while goodness
is developed, then he attaineth to the spotless regions of those that
know the Supreme. Going to dissolution when passion prevails, one is born
among those that are attached to work. Likewise, dissolved during
darkness, one is born in wombs that beget the ignorant. The fruit of good
action is said to be good and untainted. The fruit, however, of passion,
is misery; (and) the fruit of Darkness is ignorance. From goodness is
produced knowledge; from passion, avarice; (and) from darkness are error
and delusion, and also ignorance. They that dwell in goodness go on high;
they that are addicted to passion dwell in the middle; (while) they that
are of darkness, being addicted to the lowest quality, go down. When an
observer recognises none else to be an agent save the qualities, and
knows that which is beyond (the qualities), he attaineth to my nature.
The embodied  [soul], by transcending these three qualities which
constitute the source of all bodies, enjoyeth immortality, being freed
from birth, death, decrepitude, and misery.' [276]

"Arjuna said, 'What are indications, O Lord, of one who hath transcended
these three qualities? What is his conduct? How also doth one transcend
these three qualities?"

"The Holy One said, 'He who hath no aversion for light, activity, and
even delusion, O son of Pandu, when they are present, nor desireth them
when they are absent, [277] who, seated as one unconcerned, is not shaken
by those qualities; who sitteth and moveth not, thinking that it is the
qualities (and not he) that are engaged (in their respective functions);
to whom pain and pleasure are alike, who is self-contained, and to whom a
sod of earth, a stone, and gold are alike; to whom the agreeable and the
disagreeable are the same; who hath discernment; to whom censure and
praise are the same; to whom honour and dishonour are the same; who
regardeth friend and foe alike; who hath renounced all exertion--is said
to have transcended the qualities. He also who worshippeth Me with
exclusive devotion, he, transcending those qualities, becometh fit for
admission into the nature of Brahma. For I am the stay of Brahma, of
immortality, of undestructibility, of eternal piety, and of unbroken
felicity.' [278]



SECTION XXXIX
  [(Bhagavad Gita Chapter XV)]

"The Holy One said, 'They say that the Aswattha, having its roots above
and branches below, is eternal, its leaves are the Chhandas. He who
knoweth it, knoweth the Vedas. [279] Downwards and upwards are stretched
its branches which are enlarged by the qualities; its sprouts are the
objects of senses. Downwards its roots, leading to action, are extended
to this world of men. [280] Its form cannot here (below) be thus known,
nor (its) end, nor (its) beginning, nor (its) support. Cutting, with the
hard weapon of unconcern, this Aswattha of roots firmly fixed, then
should one seek for that place repairing whither one returneth not again
(thinking)--I will seek the protection of that Primeval Sire from whom
the ancient course of (worldly) life hath flowed.--Those that are free
from pride and delusion, that have subdued the evil of attachment, that
are steady in the contemplation of the relation of the Supreme to the
individual self, from whom desire hath departed, freed from the pairs of
opposites known by the names of pleasure and pain (and the like), repair,
undeluded, to that eternal seat. The sun lighteth not that  [seat], nor
the moon, nor fire. Whither going none returneth, that is my supreme
seat. An eternal portion of Me is that which, becoming an individual soul
in the world of life, draweth to itself the (five) senses with the mind
as the sixth which all depend on nature. When the sovereign (of this
bodily frame) assumeth or quitteth (a) body, it departeth taking away
these, like the wind (taking away) perfumes from their seats. Presiding
over the ear, the eye, (the organs of) touch, taste, and smell, and also
over the mind, he enjoyeth all objects of senses. They that are deluded
do not see (him) when quitting or abiding in (the body), when enjoying or
joined to the qualities. They (however) see that have the eye of
knowledge. [281] Devotees exerting (towards that end) behold him dwelling
in themselves. They (however) that are senseless and whose minds are not
restrained, behold him not, even while exerting (themselves). [282] That
splendour dwelling in the sun which illumines the vast universe, that
(which is) in the moon, and that (which is) in the fire, know that
splendour to be mine. Entering into the earth I uphold creatures by my
force; and becoming the juicy moon I nourish all herbs. [283] Myself
becoming the vital heat (Vaiswanara) residing in the bodies of creatures
that breathe, (and) uniting with the upward and the downward
life-breaths, I digest the four kinds of food. [284] I am seated in the
hearts of all. From Me are memory and knowledge and the loss of both. I
am the objects of knowledge to be known by (the aid of) all the Vedas. I
am the author of the Vedantas, and I alone am the knower of the
Vedas. [285] There are these two entities in the world, viz., the mutable
and the immutable. The mutable is all (these) creatures. The unchangeable
one is called the immutable. [286] But there is another, the Supreme
Being, called Paramatman, who was the Eternal Lord, pervading the three
worlds, sustaineth (them) (and) since I transcend the mutable, and am
higher than even the immutable; for this I am celebrated in the world
(among men) and in the Veda as Purushottama (the Highest Being). He who,
without being deluded, knoweth Me as this Highest Being,--he knowing all,
O Bharata, worshippeth Me in every way. [287] Thus, O sinless one, hath
this knowledge, forming the greatest of mysteries, been declared by Me
(to thee). Knowing this, O Bharata, one will become gifted with
intelligence, and will have done all he needs do.'



SECTION XL
  [(Bhagavad Gita Chapter XVI)]

"The Holy One said, 'Fearlessness, purity of heart, perseverance in (the
pursuit of) knowledge and Yoga meditation, gifts, self-restraint,
sacrifice, study of the Vedas, ascetic penances, uprightness, [288]
abstention from injury, truth, freedom from anger, renunciation,
tranquillity, freedom from reporting other's faults, compassion for all
creatures, absence of covetousness, gentleness, modesty, absence of
restlessness, vigour, forgiveness, firmness, cleanliness, absence of
quarrelsomeness, freedom from vanity,--these become his, O Bharata, who
is born to godlike possessions. Hypocrisy, pride, conceit, wrath,
rudeness and ignorance, are, O son of Pritha, his who is born to demoniac
possessions. God-like possessions are deemed to be for deliverance; the
demoniac for bondage. Grieve not, O son of Pandu, for thou art born to
god-like possessions. (There are) two kinds of created beings in this
world, viz., the god-like and the demoniac. The god-like have been
described at length. Hear now, from me, O son of Pritha, about the
demoniac. Persons of demoniac nature know not inclination or
disinclination. Neither purity, nor good conduct, nor truth exist in
them. [289] They say that the universe is void of truth, of guiding
principle, (and) of ruler; produced by the union of one another (male and
female) from lust, and nothing else. Depending on this view, these men of
lost selves, little intelligence, and fierce deeds, these enemies (of the
world), are born for the destruction of the universe. [290] Cherishing
desires that are insatiable, and endued with hypocrisy, conceit and
folly, they adopt false notions through delusion and engage in unholy
practices. Cherishing boundless thoughts limited by death (alone), and
regarding the enjoyment of (their ) desires as the highest end, they are
persuaded that that is all. Fettered by the hundred nooses of hope,
addicted to lust and wrath, they covet to obtain this wealth
to-day,--This I will obtain later,--This wealth I have,--This (wealth)
will be mine in addition,--This foe hath been slain by me,--I will slay
even others,--I am lord,--I am the enjoyer,--I am successful, powerful,
happy,--I am rich and of noble birth,--Who else is there that is like
me?--I will sacrifice,--I will make gifts,--I will be merry,--thus
deluded by ignorance,--tossed about by numerous thoughts, enveloped in
the meshes of delusion, attached to the enjoyment of objects of desire,
they sink into foul hell. Self-conceited, stubborn, filled with the pride
and intoxication of wealth, they perform sacrifices that are nominally
so, with hypocrisy and against the (prescribed) ordinance. Wedded to
vanity, power, pride, lust and wrath, these revilers hate Me in their own
bodies and those of others. These haters (of Me), cruel, the vilest among
men, and unholy, I hurl continually down into demoniac wombs. Coming into
demoniac wombs, deluded birth after birth, they, O son of Kunti, without
attaining to Me go down to the vilest state. Three-fold is the way to
hell, ruinous to the self, viz., lust, wrath, likewise avarice.
Therefore, these three, one should renounce. Freed from these three gates
of darkness, a man, O son of Kunti, works out his own welfare, and then
repairs to his highest goal. He who, abandoning the ordinances of the
scriptures, acts only under the impulses of desire, never attains to
perfection, nor happiness, nor the highest goal. Therefore, the
scriptures should be thy authority in determining what should be done and
what should not be done. It behoveth thee to do work here, having
ascertained what hath been declared by the ordinances of the scriptures.'"



SECTION XLI
  [(Bhagavad Gita, Chapter XVII)]

"Arjuna said, 'What is the state, O Krishna, of those who abandoning the
ordinance of the scriptures, perform sacrifices endued with faith? It is
one of Goodness, or Passion, or Darkness?'

"The Holy One said, 'The faith of embodied (creatures) is of three kinds.
It is (also) born of their (individual) natures. It is good, passionate,
and dark. Hear now these. The faith of one, O Bharata, is conformable to
his own nature. A being here is full of faith; and whatever is one's
faith, one is even that. They that are of the quality of goodness worship
the gods; they that are of the quality of passion (worship) the Yakshas
and the Rakshasas; other people that are of the quality of darkness
worship departed spirits and hosts of Bhutas. Those people who practise
severe ascetic austerities not ordained by the scriptures, are given up
to hypocrisy and pride, and endued with desire of attachment, and
violence,--those persons possessed of no discernment, torturing the
groups of organs in (their) bodies and Me also seated within (those)
bodies,--should be known to be of demoniac resolves. Food which is dear
to all is of three kinds. Sacrifice, penance, and gifts are likewise (of
three kinds). Listen to their distinctions as follows. Those kinds of
food that increase life's period, energy, strength, health, well-being,
and joy, which are savoury, oleaginous, nutritive, and agreeable, are
liked by God. Those kinds of food which are bitter, sour, salted,
over-hot, pungent, dry, and burning, and which produce pain, grief and
disease, are desired by the passionate. The food which is cold, without
savour, stinking and corrupt, and which is even refuse, and filthy, is
dear to men of darkness. That sacrifice is good which, being prescribed
by the ordinance, is performed by persons, without any longing for the
fruit (thereof) and the mind being determined (to it under the belief)
that its performance is a duty. But that which is performed in
expectation of fruit and even for the sake of ostentation, know that
sacrifice, O chief of the sons of Bharata, to be of the quality of
passion. That sacrifice which is against the ordinance, in which no food
is dealt out, which is devoid of mantras (sacred verse), in which no fees
are paid to the brahmanas assisting to it, and which is void of faith, is
said to be of the quality of darkness. Reverence to the gods, regenerate
ones, preceptors, and men of knowledge, purity, uprightness, the
practices of a Brahmacharin, and abstention from injury, are said to
constitute the penance of the body. The speech which causeth no
agitation, which is true, which is agreeable and beneficial, and the
diligent study of the Vedas, are said to be the penance of speech.
Serenity of the mind, gentleness, taciturnity, self-restraint, and purity
of the disposition,--these are said to be the penance of the mind. This
three-fold penance performed with perfect faith, by men without desire of
fruit, and with devotion, is said to be of the quality of goodness. That
penance which is performed for the sake of (gaining) respect, honour, and
reverence, with hypocrisy, (and) which is unstable and transient is said
to be of the quality of passion. That penance which is performed under a
deluded conviction, with torture of one's self, and for the destruction
of another, is said to be of the quality of darkness. That gift which is
given because it ought to be given, to one who cannot return any service
for it, in a proper time, and to a proper person, is said to be of the
quality of goodness. That, however, which is given reluctantly, for
return of services (past or expected), or even with an eye to
fruit,--that gift is said to be of the quality of passion. In an unfit
place and at an unfit time, the gift that is made to an unworthy object,
without respect, and with contempt, is said to be of the quality of
darkness. OM, TAT, SAT, this is said to be the three-fold designation of
Brahma. By that (Brahma), the Brahmanas and the Vedas, and the
Sacrifices, were ordained of old. Therefore, uttering the syllable OM,
the sacrifices, gifts, and penances, prescribed by the ordinance, of all
utterers of Brahma begin. Uttering TAT, the various rites of sacrifice,
penance, and gifts, without expectation of fruit, are performed by those
that are desirous of deliverance. SAT is employed to denote existence and
goodness. Likewise, O son of Pritha, the word SAT is used in any
auspicious act. Constancy in sacrifices, in penances and in gifts, is
also called SAT, and an act, too, for the sake of That is called
SAT. [291] Whatever oblation is offered (to the fire), whatever is given
away, whatever penance is performed, whatever is done, without faith, is,
O son of Pritha, said to be the opposite of SAT; and that is nought both
here and hereafter. [292]'



SECTION XLII
  [(Bhagavad Gita, Chapter XVIII)]

"Arjuna said, 'Of renunciation, O thou of mighty arms, I desire to know
the true nature, and also of abandonment, O lord of the senses
distinctly, O slayer of Kesi.' [293]

"The Holy One said, 'The rejection of the works with desire is known by
the learned as renunciation. The abandonment of the fruit of all work,
the discerning call abandonment. Some wise men say that work (itself)
should be abandoned as evil; others (say) that the works of sacrifice,
gifts, and penance, should not be abandoned. As to that abandonment,
listen to my decision, O best of the sons of Bharata, for abandonment, O
tiger among men, hath been declared to be of three kinds. The works of
sacrifice, gifts, and penance should not be abandoned. They should,
indeed, be done. Sacrifice, gift, and penance, are the purifications of
the wise. But even those works should be done, abandoning attachment and
fruit. This, O son of Pritha, is my excellent and decided opinion. The
renunciation of an act prescribed (in the scriptures) is not proper. Its
abandonment (is) from delusion, (and) is (therefore,) declared to be of
the quality of darkness. [294] (Regarding it) as (a source of) sorrow,
when work is abandoned from (fear of) bodily pain, one making such an
abandonment which is of the quality of passion never obtaineth the fruit
of abandonment. (Regarding it) as one that should be done, when [295] work
that is prescribed (in the scriptures) is done, O Arjuna, abandoning
attachment and fruit also, that abandonment is deemed to be of the
quality of goodness. Possessed of intelligence and with doubts dispelled,
an abandoner that is endowed with the quality of goodness hath no
aversion for an unpleasant action and no attachment to pleasant
(ones). [296] Since actions cannot be absolutely abandoned by an embodied
person, (therefore) he who abandons the fruit of actions is truly said to
be an abandoner. Evil, good and mixed-action hath (this) three-fold fruit
hereafter for those that do not abandon. But there is none whatever for
the renouncer. [297] Listen from me, O thou of mighty arms, to those five
causes for the completion of all actions, declared in the Sankhya
treating of the annihilation of actions. [298] (They are) substratum,
agent, the diverse kinds of organs, the diverse efforts severally, and
with them the deities as the fifth. [299] With body, speech, or mind,
whatever work, just or the reverse, a man undertakes, these five are its
causes. That being so, he that, owing to an unrefined understanding,
beholdeth his own self as solely the agent, he, dull in mind, beholdeth
not. He that hath no feeling of egoism, whose mind is not sullied, he,
even killing all these people, killeth not, nor is fettered (by
action). [300]--Knowledge, the object of knowledge, and the knower, form
the three-fold impulse of action. Instrument, action, and the agent, form
the three-fold complement of action. [301] Knowledge, action, and agent,
are declared in the enumeration of qualities to be three-fold, according
to the difference of qualities. Listen to those also duly. [302] That by
which One Eternal Essence is viewed in all things, undivided in the
divided, know that to be knowledge having the quality of goodness. That
knowledge which discerneth all things as diverse essences of different
kinds in consequence of their separateness, know that that knowledge hath
the quality of passion. But that which is attached to (each) single
object as if it were the whole, which is without reason, without truth,
and mean, that knowledge hath been said to be of the quality of darkness.
The action which is prescribed (by the scriptures), (done) without
attachment, performed without desires and aversion, by one who longeth
not for (its) fruit, is said to be of the quality of goodness. But that
action which is done by one seeking objects of desire, or by one filled
with egoism, and which is attended with great trouble, is said to be of
the quality of passion. That action which is undertaken from delusion,
without regard to consequences, loss, injury (to others), and (one's own)
power also, is said to be of the quality of passion. The agent who is
free from attachment, who never speaketh of himself, who is endued with
constancy and energy, and is unmoved by success and defeat, is said to be
of the quality of goodness. The agent who is full of affections, who
wisheth for the fruit of actions, who is covetous, endued with cruelty,
and impure, and who feeleth joy and sorrow, is declared to be of the
quality of passion. [303] The agent who is void of application, without
discernment, obstinate, deceitful, malicious, slothful, desponding, and
procrastinating, is said to be of the quality of darkness. [304] Hear now,
O Dhananjaya, the three-fold division of intellect and constancy,
according to their qualities, which I am about to declare exhaustively
and distinctly. The intellect which knoweth action and inaction, what
ought to be done and what ought not to be done, fear and fearlessness,
bondage and deliverance, is, O son of Pritha, of the quality of goodness.
The intellect by which one imperfectly discerneth right and wrong, that
which ought to be done and that which ought not to be done, is, O son of
Pritha, of the quality of passion. That intellect which, shrouded by
darkness, regardeth wrong to be right, and all things as reversed, is, O
son of Pritha, of the quality of darkness. That unswerving constancy by
which one controls the functions of the mind, the life-breaths, and the
senses, through devotion, that constancy, is, O son of Pritha, of the
quality of goodness. [305] But that constancy, O Arjuna, by which one
holds to religion, desire, and profit, through attachment, desiring
fruit, that constancy, O son of Pritha, is of the quality of passion.
That through which an undiscerning person abandons not sleep, fear,
sorrow, despondency, and folly, that constancy is deemed to be of the
quality of darkness. Hear now from me, O bull of Bharata's race, of the
three kinds of happiness. That in which one findeth pleasure from
repetition (of enjoyment), which bringeth an end to pain, which is like
poison first but resembleth nectar in the end, that happiness born of the
serenity produced by a knowledge of self, is said to be of the quality of
goodness. [306] That which is from the contact of the senses with their
objects which resembleth nectar first but is like poison in the end, that
happiness is held to be of the quality of passion. That happiness which
in the beginning and its consequences deludeth the soul, and springeth
from sleep, indolence, and stupidity, that is described to be of the
quality of darkness. There is not, either on earth or heaven among the
gods, the entity that is free from these three qualities born of nature.
The duties of Brahmanas, Kshatriyas, and Vaisyas, and of Sudras also, O
chastiser of foes, are distinguished by (these three) qualities born of
nature. Tranquillity, self-restraint, ascetic austerities, purity,
forgiveness, rectitude, knowledge, experience, and belief (in an
existence hereafter),--these are the duties of Brahmanas, born of (their
proper) nature. Bravery, energy, firmness, skill, not flying away from
battle, liberality, the bearing of a ruler,--these are the duties of
Kshatriyas, born of (their proper) nature. Agriculture, tending of
cattle, and trade, are the natural duties of Vaisyas. Of Sudras also, the
natural duty consists in servitude. Every man, engaged in his own duties,
attains to perfection. Hear now how one obtains perfection by application
to his duties. Him from whom are the movements of all beings, Him by whom
all this is pervaded, worshipping him by (the performance of) one's own
duty, one obtaineth perfection. Better is one's own duty though performed
faultily than another's duty well-performed. Performing the duty
prescribed by (one's own) nature, one incurreth no sin. One must not
abandon, O son of Kunti, one's natural duty though tainted with evil, for
all actions are enveloped by evil like fire by smoke. He whose mind is
unattached everywhere, who hath subdued his self, and whose desire hath
departed, obtaineth, through renunciation, the supreme perfection of
freedom from work. Learn from me, only in brief, O son of Kunti, how one,
having obtained (this kind of) perfection, attaineth to Brahma which is
the supreme end of knowledge. Endued with a pure mind, and restraining
his self by constancy, renouncing sound and other objects of sense, and
casting off affection and aversion, he who resideth in a lonely place,
eateth little, and restraineth speech, body, and mind, who is ever intent
on meditation and abstraction, who hath recourse to indifference, who,
abandoning egoism, violence, pride, lust, wrath, and (all) surroundings,
hath been freed from selfishness and is tranquil (in mind), becometh fit
for assimilation with Brahma. Becoming one with Brahma, tranquil in
spirit, (such a) one grieveth not, desireth not; alike to all beings, he
obtaineth the highest devotion to Me. By (that) devotion he truly
understandeth Me. What I am, and who I am; then understanding Me truly,
he entereth into Me forthwith. Even performing all actions at all times
having refuge in Me, he obtaineth, through my favour, the seat that is
eternal and imperishable. Dedicating in thy heart all actions to Me,
being devoted to Me, resorting to mental abstraction, fix thy thoughts
constantly on Me. Fixing thy thoughts on Me, thou wilt surmount all
difficulties through my grace. But if from self-conceit thou wilt not
listen, thou wilt (then) utterly perish. If, having recourse to
self-conceit, thou thinkest--I will not fight,--that resolution of thine
would be vain, (for) Nature will constrain thee. That which, from
delusion, thou dost not wish to do, thou wilt do involuntarily, bound by
thy own duty springing from (thy own) nature. The Lord, O Arjuna,
dwelleth in the region of the heart of beings, turning all beings as if
mounted on a machine, by his illusive power. Seek shelter with Him in
every way, O Bharata. Through his grace thou wilt obtain supreme
tranquillity, the eternal seat. Thus hath been declared to thee by Me the
knowledge that is more mysterious than any (other) matter. Reflecting on
it fully, act as thou likest. Once more, listen to my supernal words, the
most mysterious of all. Exceedingly dear art thou to Me, therefore, I
will declare what is for thy benefit. Set thy heart on Me, become My
devotee, sacrifice to Me, bow down to Me. Then shalt thou come to Me. I
declare to thee truly, (for) thou art dear to Me. Forsaking all
(religious) duties, come to Me as thy sole refuge. I will deliver thee
from all sins. Do not grieve. This is not to be ever declared by thee to
one who practiseth no austerities, to one who is not a devotee, to one
who never waiteth on a preceptor, nor yet to one who calumniateth Me. He
who shall inculcate this supreme mystery to those that are devoted to Me,
offering Me the highest devotion, will come to Me, freed from (all his)
doubts. [307] Amongst men there is none who can do Me a dearer service
than he, nor shall any other on earth be dearer to Me than he. And he who
will study this holy converse between us, by him will have been offered
to Me the sacrifice of knowledge. Such is my opinion. Even the man who,
with faith and without cavil, will hear it (read), even he freed (from
re-birth), will obtain of the blessed regions of those that perform pious
acts. Hath this, O son of Pritha, been heard by thee with mind undirected
to any other objects? Hath thy delusion, (caused) by ignorance, been
destroyed, O Dhananjaya?'

"Arjuna said, 'My delusion hath been destroyed, and the recollection (of
what I am) hath been gained by me, O Undeteriorating one, through thy
favour. I am now firm. My doubts have been dispelled. I will do thy
bidding.'"

Sanjaya continued, "Thus I heard this converse between Vasudeva and the
high-souled son of Pritha, (that is) wonderful and causeth the hair to
stand on end. Through Vyasa's favour heard I this supreme mystery, this
(doctrine of) Yoga, from Krishna himself, the Lord of Yoga, who declared
it in person. O King recollecting and (again) recollecting this wonderful
(and) holy converse of Kesava and Arjuna, I rejoice over and over again.
Recollecting again and again that wonderful form also of Hari, great is
my amazement, O king, and I rejoice ever more. Thither where Krishna, the
Lord of Yoga (is), thither where the great bowman (Partha) is, thither,
in my opinion, are prosperity, and victory, and greatness, and eternal
justice [308]'"

 [End of the Bhagavad Gita]



SECTION XLIII

Sanjaya said,--"Beholding Dhananjaya then to take up once again (his)
arrows and Gandiva, the mighty car-warriors (of the Pandava party)
uttered a tremendous shout. And those heroes, viz., the Pandavas and the
Somakas, and those who followed them, filled with joy, blew their
sea-born conches. And drums, and Pesis, and Karkachas, and cow-horns were
beaten and blown together, and the uproar made was very loud. And then, O
ruler of men, there came the gods, with Gandharvas and the Pitris, and
the hosts of Siddhas and Charanas, from desire of witnessing (the sight).
And Rishis highly blessed came there in a body with him (Indra) of a
hundred sacrifices at their head, for beholding that great slaughter.
Then, O king, beholding the two armies, that looked like two oceans,
ready for the encounter and continuously moving, the heroic king
Yudhishthira, the Just, putting off his coat of mail and casting aside
his excellent weapon and quickly descending from his car, with joined
hands, proceeded on foot, eyeing the grandsire, with restrained speech,
facing the east, towards the direction where the hostile host was
(standing). [309] And seeing him proceed (thus), Dhananjaya, the son of
Kunti, speedily alighting from his car, followed him, accompanied by his
(other) brothers. And the Lord Vasudeva also followed him behind. And the
principal kings too (of his army), filled with anxiety, followed in the
same path.

"Arjuna said, 'What is this act of thine, O king, that abandoning thy
brothers, thou proceedest on foot, face eastwards, to the hostile host?'

"Bhimasena said, 'Where wilt thou go, O king of kings, having cast off
thy coat of mail and weapons, towards the warriors of the foe cased in
mail, and leaving thy brothers, O ruler of earth?'

"Nakula said, 'Thou art my eldest brother, O Bharata, (beholding) thee
proceeding in this way, fear troubleth my bosom. Tell (us), whither wilt
thou go?'

"Sahadeva said, 'When these hostile divisions, terrible and numerous, are
here with whom we are to fight, whither dost thou go, O king, in the
direction of our foes?'

Sanjaya continued, "Though thus addressed by his brothers, O son of
Kuru's race, Yudhishthira of restrained speech said nothing but continued
to proceed. Unto them (then), the high-souled Vasudeva of great wisdom
smilingly said,--His object is known to me. Having paid his respects to
all his superiors (such as) Bhishma, Drona, and Kripa, and Salya also, he
will fight the foe. It is heard in histories of olden times that he who,
having paid his respects according to the ordinance unto his preceptors,
revered in years and his kinsmen, fighteth with those that are his
superiors, is sure to obtain victory in battle. Even that is my
opinion.--When Krishna was saying this, among the ranks of
Dhritarashtra's son, a loud uproar of Alas, and Oh arose, but the other
(army) remained perfectly still. Beholding Yudhishthira, the heroic
warriors of Dhritarashtra's Son conversed with one another saying,--'This
one is an infamous wretch of his race. It is plain that this king is
coming in terror towards Bhishma's side. Yudhishthira, with his brothers,
hath become a seeker after (Bhishma's) shelter. When Dhananjaya, however,
is (his) protector, and Pandu's son Vrikodara, and Nakula, and Sahadeva
also, why doth the (eldest) son of Pandu come (hither) in fear? Though
celebrated in the world, this one, however, could never have been born in
the Kshatriya order, since he is weak and his bosom is filled with fear
(at the prospect) of battle.' Then those warriors all praised the
Kauravas. And all of them, becoming rejoiced, with cheerful hearts waved
their garments. And, O monarch, all the warriors there (then) censured
Yudhishthira with all his brothers and along with Kesava too. Then the
Kaurava army, having said Fie to Yudhishthira, soon again, O monarch,
became perfectly still,--What will this king say? What will Bhishma say
in reply? What will Bhima boastful of his powers in battle, (say), and
what Krishna and Arjuna? What, indeed, hath (Yudhishthira) to say?--Great
was the curiosity then, O king, of both the armies in respect of
Yudhishthira. The king (meanwhile), penetrating the hostile array
bristling with arrows and darts, proceeded quickly towards Bhishma,
surrounded by his brothers. Seizing his feet with his two hands, the
royal son of Pandu then said unto Santanu's son Bhishma who was there
ready for battle, (these words).

"Yudhishthira said, 'I salute thee, O invincible one. With thee we will
do battle. Grant (us) thy permission in that matter. Give (us) also (thy)
blessing."

"Bhishma said, 'If, O lord of the earth, thou hadst not, in this battle
come to me thus, I would have, O great king, cursed thee, O Bharata, for
bringing about thy defeat. I am gratified (with thee), O son. Do battle,
and obtain victory, O son of Pandu, What else may be desired by thee,
obtain thou in battle. Solicit also the boon, O son of Pritha, which thou
desirest to have from us. If it happens so, O great king, then defeat
will not be thine. A man is the slave of wealth, but wealth is no one's
slave. This is very true, O king. I have been bound by the Kauravas with
(their) wealth. It is for this, O son of Kuru's race, that like a eunuch
I am uttering these words, viz.,--Bound I am by the Kauravas with wealth.
Battle excepted, what dost thou desire? [310]'

"Yudhishthira said, 'O thou of great wisdom, do thou, desirous of my
welfare, from day to day, consult my interests. Do battle, however for
the sake of the Kauravas. Even this is always my prayer (to thee).'

"Bhishma said, 'O king, O son of Kuru's race, what aid can I render thee
in this? I shall, of course, fight for (thy) foes. Tell me what thou hast
to say.'

"Yudhishthira said, 'Therefore, O Sire, I ask thee, I bow to thee, O
grandsire, how shall we, in battle, vanquish thee that art invincible?
Tell me this that is for my benefit, if indeed, thou seest any good in
it."

"Bhishma said, 'I do not, O son of Kunti, see the person who, even if he
were the chief of the celestials himself, can defeat me in battle when I
fight.'

"Yudhishthira said, 'My salutations to thee, O grandsire. Therefore, do I
ask thee (this). Tell us how thy own death may be compassed by foes in
battle.'

"Bhishma said, 'I do not see the person, O sire, who can vanquish me in
battle. The time also of my death is not yet come to me once again."

Sanjaya continued,--"Then, O son of Kuru's race, Yudhishthira, once more
saluting him, accepted Bhishma's words with a bend of his head. And that
mighty-armed one then proceeded towards the car of the preceptor ( Drona)
through the midst of all the soldiers who were eyeing him, accompanied by
his brothers. Then saluting Drona and walking round him, the king spoke
to that invincible warrior words that were for his own benefit. [311]

"Yudhishthira said, 'I ask thee, O invincible one, how I may fight
without incurring sin, and how, with thy permission, O regenerate one, I
may vanquish all my foes? [312]

"Drona said, 'If, having resolved to fight, thou hadst not come to me
(thus), I would have cursed thee. O king, for thy complete overthrow. I
am, however, gratified, O Yudhishthira, and honoured by thee, O sinless
one. I permit thee, fight and obtain victory. I will also fulfil thy
wish. Say what thou hast to say. Under these circumstances, battle
excepted, what dost thou wish? A man is the slave of wealth, but wealth
is not one's slave. This is quite true, O king! Bound I have been with
(their) wealth by the Kauravas! It is for this that like a eunuch I shall
fight for the sake of the Kauravas. It is for this that like a eunuch I
am uttering these words--Battle excepted, what dost thou wish? I shall
fight for the sake of the Kauravas, but will pray for thy victory.' [313]

"Yudhishthira said, 'Pray for my victory, O regenerate one, and counsel
what is for my good. Fight, however, for the Kauravas. This is the boon
solicited by me.'

"Drona said, 'Victory, O king, is certain for thee that hast Hari for thy
counsellor. I (also) grant thee that thou wilt vanquish thy foes in
battle. Thither where righteousness is, thither is Krishna, and thither
where Krishna is, thither is victory. Go, fight, O son of Kunti! Ask me,
what shall I say unto thee?'

"Yudhishthira said, 'I ask thee, O foremost of regenerate ones, listen to
what I have to say. How shall we in battle vanquish thee that art
invincible?'

"Drona said, 'As long as I will fight, so long victory can never be
thine. (Therefore) O king, seek with thy brothers, for my speedy
slaughter.'

"Yudhishthira said, 'Alas, for this, O thou of mighty arms, tell (us) the
means of thy death. O preceptor, prostrating myself I ask thee this. (My)
salutations to thee."

"Drona said, 'The foe, O sire, I see not who may slay me while standing
in battle I am engaged in fight, with wrath excited, and scattering (my)
arrowy showers continually. Except when addrest for death O king, having
abandoned my arms and withdrawn (in Yoga meditation) from surrounding
sights, none will be able to slay me. This that I tell thee is true. I
also tell thee truly that I will cast off my arms in battle, having heard
something very disagreeable from some one of credible speech.--'"

Sanjaya continued, "Hearing these words, O king, of the wise son of
Bharadwaja, and honouring the preceptor, (Yudhishthira then) proceeded
towards the son of Saradwat. And saluting Kripa and walking round him, O
king, Yudhishthira, accomplished in speech, said these words unto that
warrior of great valour.

"Yudhishthira said, 'Obtaining thy permission, O preceptor, I will fight
without incurring sin, and permitted by thee, O sinless one, I will
vanquish all (my) foes."

"Kripa said, 'If having resolved on fight, thou hadst not come to me
(thus), I would have cursed thee, O king, for thy complete overthrow. A
man is the slave of wealth, but wealth is no one's slave. This is very
true, O king, and bound I have been with wealth by the Kauravas. I must,
O king, fight for their sake. This is my opinion. I therefore, speak like
a eunuch in asking thee,--Battle excepted, what dost thou desire?'

"Yudhishthira said, 'Alas, I ask thee, therefore., O preceptor, listen to
my words.--Saying this, the king, greatly agitated and deprived of his
sense, stood silent."

Sanjaya continued.--"Understanding, however, what he intended to say,
Gautama (Kripa) replied to him, saying,--I am incapable of being slain, O
king. Fight, and obtain victory. I am gratified with thy coming. Rising
every day  [from bed] I will pray for thy victory, O monarch. I say this
to thee truly.--Hearing, O king, these words of Gautama, and paying him
due honours, the king proceeded thither where the ruler of the Madra was.
Saluting Salya and walking round him the king said unto that invincible
warrior those words that were for his own benefit.

'Yudhishthira said,--'Obtaining thy permission, O invincible one, I will
fight without incurring sin, and permitted by thee, O king, I will
vanquish (my) valourous foes.' [314]--

"Salya said, 'If, having resolved on fight, thou hadst not come to me
(thus), I would have, O king, cursed thee for thy overthrow in battle. I
am gratified (with thee) and honoured (by thee). Let it be as thou
wishest. I grant thee permission, fight and obtain victory. Speak, O
hero, for what hast thou any need? What shalt I give thee? Under these
circumstances, O king, battle excepted, what dost thou desire? A man is
the slave of wealth but wealth is no one's slave. This is true, O king.
Bound I have been with wealth by the Kauravas, O nephew, it is for this
that I am speaking to thee like a eunuch,--I will accomplish the desire
thou mayst cherish. Battle excepted, what dost thou wish.'

"Yudhishthira said, 'Think, O king, daily of what is for my great good.
Fight, according to thy pleasure, for the sake of the foe. This is the
boon that I solicit.'

"Salya said, 'Under these circumstances, say, O best of kings what aid
shall I render thee? I shall, of course, fight for the sake of (thy)
enemy, for I have been made one of their party by the Kauravas with their
wealth. [315]

"Yudhishthira said, 'Even that is my boon, O Salya, which was solicited
by me during the preparations (for the fight). The energy of the Suta's
son (Karna) should be weakened by thee in battle.'

"Salya said, 'This thy wish, O Yudhishthira, shall be accomplished, O son
of Kunti. Go, fight according to thy pleasure. I shall look after thy
victory."

'Sanjaya continued, "Having obtained the permission of his maternal
uncle, the ruler of the Madra, the son of Kunti, surrounded by his
brothers, came out of that vast army. Vasudeva then went to Radha's son
on the field of battle. And the elder brother of Gada, for the sake of
the Pandavas, then said to Karna,--It hath been heard by me, O Karna,
that from hatred of Bhishma thou wilt not fight. Come to our side, O son
of Radha, and (stay with us) as long as Bhishma is not slain. After
Bhishma is slain, O son of Radha, thou mayst then again engage in battle
on Duryodhana's side, if thou hast no preference for any of the
parties.--'

"Karna said, 'I will not do anything that is disagreeable to
Dhritarashtra's son, O Kesava. Devoted to Duryodhana's good, know that I
have cast off my life (for him).--Hearing these words (of Karna), Krishna
ceased, O Bharata, and reunited himself with the sons of Pandu headed by
Yudhishthira. Then amid all the warriors the eldest son of Pandu, loudly
exclaimed,--He who will choose us, him we shall choose for our
ally!--Casting his eyes then upon them, Yuyutsu said these words, with a
cheerful heart, unto Kunti's son king Yudhishthira the Just,--I will
fight under thee in battle, for the sake of you all, with the sons of
Dhritarashtra, if, O king, thou wilt accept me, sinless one.'

"Yudhishthira said, 'Come, come, all of us will fight with thy foolish
brothers. O Yuyutsu, both Vasudeva and we all say to thee--I accept thee,
O thou of mighty arms, fight for my cause. On thee rests, it seems, the
thread of Dhritarashtra's line as also his funeral cake. O prince, O thou
of great splendour, accept us that accept thee. The wrathful Duryodhana
of wicked understanding will cease to live.'"

Sanjaya continued, 'Yuvutsu then, abandoning the Kurus thy sons, went
over to the army of the Pandavas, with beat of drums and cymbals. Then
king Yudhishthira of mighty arms, filled with joy, again put on his
shining coat of mail of golden effulgence. And those bulls among men then
mounted their respective cars. And they counter-arrayed their troops in
battle-array as before. And they caused drums and cymbals in many
hundreds to be sounded. And those bulls among men also set up diverse
leonine roars. [316] And beholding those tigers among men, viz., the sons
of Pandu, on their cars, the kings (on their side) with Dhrishtadyumna
and others, once more set up shouts of joy. And beholding the nobility of
the sons of Pandu who had paid due honour to those that were deserving of
honour, all the kings there present applauded them highly. And the
monarchs, talked with one another about the friendship, the compassion,
and the kindness to kinsmen, displayed at the proper season by those
high-souled personages. Excellent,--Excellent,--were the delightful words
everywhere bruited about, coupled with eulogistic hymns about those
famous men. And in consequence of this the minds and hearts of every one
there were attracted towards them. And the Mlechchhas and the Aryas there
who witnessed or heard of that behaviour of the sons of Pandu, all wept
with choked voices. And those warriors then, endued with great energy,
caused large drums and Pushkaras by hundreds upon hundreds to be sounded
and also blew their conches all white as the milk of cows.'"



SECTION XLIV

Dhritarashtra said, 'When the divisions of both my side and the foe were
thus arrayed, who struck first, the Kurus or the Pandavas?'

Sanjaya said, "Hearing those words of his (elder) brother, thy son
Dussasana advanced with his troops, with Bhishma at their head, and the
Pandavas also advanced with cheerful hearts, desiring battle with
Bhishma, having Bhimasena at their head. Then leonine, shouts, and
clamorous uproars and the noise of Krakachas, the blare of cow-horns, and
the sound of drums and cymbals and tabors, arose in both armies. And the
warriors of the foe rushed against us, and we also (rushed) against them
with loud shouts. And the uproar (caused by this rush) was
deafening. [317] The vast hosts of the Pandavas and the Dhartarashtras, in
that awfully murderous encounter shook in consequence of that uproar of
conches and cymbals, like forests shaken by the wind. [318] And the din
made by those hosts teeming with kings, elephants, and steeds, rushing
against one another in that evil hour, was as loud as that of oceans
agitated by the tempest. And when that din, loud and causing the hair to
stand on end, arose, the mighty-armed Bhimasena began to roar like a
bull. And those roars of Bhimasena rose above the clamour of conches and
drums, the grunts of elephants, and the leonine shouts of the combatants.
Indeed, the shouts of Bhimasena transcended the noise made by the
thousands of chargers neighing in (both) the armies. And hearing those
shouts of Bhimasena who was roaring like the clouds, shouts that
resembled the report of Sakra's thunder, thy warriors were filled with
fear. And at those roars of the hero, the steeds and elephants all
ejected urine and excreta like other animals at the roar of the lion. And
roaring like a deep mass of clouds, and assuming an awful form, that hero
frightened thy sons and fell upon them. [319] Thereupon the brothers,
viz., thy sons Duryodhana, and Durmukha and Dussaha, and that mighty
car-warrior Dussasana, and Durmarshana, O king, and Vivingsati, and
Chitrasena, and the great car-warrior Vikarna and also Purumitra, and
Jaya, and Bhoja, and the valorous son of Somadatta, shaking their
splendid bows like masses of clouds exhibiting the lightning's flashes,
and taking out (of their quivers) long arrows resembling snakes that have
just cast off their sloughs, surrounded that mighty bowman rushing
(towards them) covering him with flights of arrows like the clouds
shrouding the sun. And the (five) sons of Draupadi, and the mighty
car-warrior Saubhadra, [320] and Nakula, and Sahadeva, and Dhrishtadyumna
of Prishata's race, rushed against (those) Dhartarashtras, tearing them
with whetted shafts like summits of mountains with the impetuous bolts of
heaven. And in that first encounter characterised by the awful twang of
bow-strings and their flapping against the leathern fences (of the
warriors) [321] no combatant, either on thy side or that of the foe,
turned back. And, O bull of Bharata's race, I beheld the lightness of
hand of the disciples of Drona (in particular), who, shooting innumerable
arrows, O king, always succeeded in hitting the mark. [322] And the twang
of sounding bowstrings ceased not for a moment, and the blazing arrows
shot through (the air) like meteors (falling) from the firmament. And all
the other kings, O Bharata, stood like (silent) spectators witnessing
that interesting and awful encounter of kinsmen. And then those mighty
car-warriors, with wrath excited and remembering the injuries sustained
at one another's hands, strove in battle, O king, challenging one
another. And the two armies of the Kurus and the Pandavas, teeming with
elephants, steeds and cars, looked exceedingly beautiful on the field of
battle like painted figures on a canvas. And then the (other) kings all
took up their bows. And the Sun himself was shrouded by the dust raised
by the combatants. And they fell upon one another, at the heads of their
(respective) troops, at the command of thy son. And the loud uproar made
by the elephants and the chargers of those kings rushing to the combat,
mingled with the leonine shouts of the combatants and the din made by the
blare of conches and the sounds of drums. And the uproar of that ocean
having arrows for its crocodiles, bows for its snakes, swords for its
tortoises, and the forward leaps of the warriors for its tempest,
resembled the din made by the (actual) ocean when agitated. And kings in
thousands, commanded by Yudhishthira, with their (respective) troops fell
upon the ranks of thy son. And the encounter between the combatants of
the two hosts was fierce in the extreme. And no difference could be
perceived between the combatants of our side or that of the foe, while
battling, or retreating in broken array or rallying again to the fight.
In that terrific and awful battle, thy father (Bhishma) shone,
transcending that countless host.



SECTION XLV

Sanjaya said, "On the forenoon of that awful day, O king, the terrible
battle that mangled the bodies of (so many) kings commenced. And the loud
shouts, resembling leonine roars of the Kurus and the Srinjayas, both
desirous of victory in battle, made both the welkin and the earth resound
therewith. And a tumultuous uproar was heard mingled with the flaps of
leathern fences and the blare of conches. And many were the leonine roars
that rose there of men shouting against one another. And, O bull of
Bharata's race, the sound of bowstrings stretched by (hands cased in)
fences, the heavy tread of infantry, the furious neigh of chargers, the
falling of sticks and iron hooks (on the beads of elephants), the clash
of weapons, the jingle of bells of elephants rushing against one another,
and the clatter of cars resembling the roar of clouds, mingled together,
produced a loud uproar making one's hair stand on end. And all the Kuru
warriors, reckless of their very lives and with cruel intentions, rushed,
with standards upraised, against the Pandavas. And Santanu's son himself,
taking up a terrible bow that resembled the rod of Death, rushed, O king,
on the field of battle, against Dhananjaya. And Arjuna also, endued with
great energy, taking up the bow Gandiva celebrated overall the world,
rushed, on the field of battle, against Ganga's son. And both those
tigers among the Kurus became desirous of slaying each other. The mighty
son of Ganga however, piercing in battle the son of Pritha could not make
him waver. And so, O king, the son of Pandu also could not make Bhishma
waver in battle. And the mighty bowman Satyaki rushed against
Kritavarman. And the battle between these two was fierce in the extreme
and made the hair (of onlookers) stand on end. And Satyaki afflicted
Kritavarman, and Kritavarman afflicted Satyaki, with loud shouts and each
weakened the other. And pierced all over with arrows those mighty
warriors shone like two blossoming Kinsukas in spring adorned with
flowers. And the mighty bowman Abhimanyu battled with Vrihadvala. Soon,
however, in that encounter, O king, the ruler of Kosala cut off the
standard and overthrew the charioteer of Subhadra's son. The son of
Subhadra then upon the overthrow of his charioteer, was filled with wrath
and pierced Vrihadvala, O king, with nine shafts, and with a couple of
sharp arrows that grinder of foes also cut off (Vrihadvala's) standard,
and with one (more) cut off one of the protectors of his car-wheels and
with the other his charioteer. [323] And those chastisers of foes
continued to weaken each other with sharp arrows. And Bhimasena struggled
in battle with thy son Duryodhana, that mighty car-warrior, proud and
inflated, who had injured (the sons of Pandu). Both of those foremost
(princes) among the Kurus, are tigers among men and mighty car-warriors.
And they covered each other, on the field of battle, with their arrowy
showers. And beholding those high-souled and accomplished warriors
conversant with all modes of warfare, all creatures were filled with
amazement of Bharata. And Dussasana, rushing against that mighty
car-warrior Nakula, pierced him with many sharp arrows capable of
penetrating into the very vitals. The son of Madri, then, laughing the
while, cut off, with sharp arrows (of his), adversary's standard and bow,
and then he struck him with five and twenty small-headed arrows. Thy son,
however, then, who can with difficulty be vanquished, slew in that fierce
encounter the steeds of Nakula and cut off his standard. And Durmukha
rushing against the mighty Sahadeva battling in that terrific encounter,
pierced him with a shower of arrows. The heroic Sahadeva then, in that
fearful battle, overthrew Durmukha's charioteer with an arrow of great
sharpness. Both of them, irrepressible in fight, approaching each other
in combat, and each attacking the other and desirous of warding off the
other's attack, began to strike terror into each other with terrible
shafts. And king Yudhishthira himself encountered the ruler of the
Madras. The chief of the Madras then in his very sight cut off in twain
Yudhishthira's bow. Thereupon the son of Kunti, throwing aside that
broken bow, took up another that was stronger and capable of imparting a
greater velocity. The king then, with straight arrows, covered the ruler
of the Madras, and in great wrath said, 'wait, wait'. And Dhrishtadyumna,
O Bharata rushed against Drona. And Drona, then, in great wrath, cut off
in that encounter the hard bow of the high-souled prince of Panchala that
was capable of always taking the lives of foes. And at the same time he
shot in that conflict a terrible arrow that was like a second rod of
Death. And the arrow shot penetrated the body of the prince. Taking up
then another bow and fourteen arrows, the son of Drupada pierced Drona in
that encounter. And enraged with each other, they battled on fiercely.
And the impetuous Sankha encountered Somadatta's son who was equally
impetuous in battle and addressed him, O king, saying 'wait, wait'. And
that hero then pierced his (adversary's) right arm in that combat. And
thereupon the son of Somadatta struck Sankha on the shoulders. And the
battle that ensued between those two proud heroes, O king, soon became as
terrible as a combat between the gods and the Danavas. And that mighty
car-warrior Dhrishtaketu of immeasurable soul, with wrath excited, rushed
in battle, O king, against Valhika, the very embodiment of wrath.
Valhika, then, O king, setting up a leonine roar, weakened the wrathful
Dhrishtaketu with innumerable arrows. The king of the Chedis, however,
exceedingly provoked, quickly pierced Valhika in that encounter with nine
arrows. Like an infuriate elephant against an infuriate elephant, in that
combat they roared against each other repeatedly, both exceedingly
enraged. And they encountered each other with great wrath and looked like
the planets Angaraka and Sukra. [324] And Ghatotkacha of cruel deeds
encountered the Rakshasa Alamvusha of cruel deeds like Sakra
(encountering) Vala in battle. And Ghatotkacha, O Bharata, pierced that
infuriate and powerful Rakshasa with ninety keen-edged shafts. And
Alamvusha also in that combat pierced the mighty son of Bhimasena in many
places with straight arrows (of his). And mangled with arrows they shone
in that encounter like the mighty Sakra and the powerful Vala in the
combat (of old) between the celestials and the Asuras. The powerful
Sikhandin, O king, rushed against Drona's son, Aswatthaman, however
deeply piercing the angry Sikhandin stationed (before him) with a
keen-edged shaft, caused him to tremble, Sikhandin also, O king, smote
Drona's son with a sharp-whetted shaft of excellent temper. And they
continued in that encounter to strike each other with various kinds of
arrows. And against the heroic Bhagadatta in battle, Virata, the
commander of a large division, rushed impetuously, O king, and then
commenced (their) combat. Virata, exceedingly provoked, poured on
Bhagadatta an arrowy shower like, O Bharata, the clouds showering rain on
the mountain breast. But Bhagadatta, that lord of the earth, speedily
enveloped Virata in that encounter (with arrows) like the clouds
enveloping the risen sun. Kripa, the son of Saradwat, rushed against
Vrihadkshatra, the ruler of the Kaikeyas. And Kripa, O Bharata, enveloped
him with a shower of arrows. Vrihadkshatra also shrouded the infuriate
son of Gautama with an arrowy downpour. And those warriors, then, having
slain each other's steeds and cut off each other's bows, were both
deprived of their cars. And exceedingly enraged, they then approached
each other for fighting with their swords. And the combat which then took
place between them was terrible in aspect and unparalleled. That
chastiser of foes, king Drupada, then, in great wrath rushed against
Jayadratha, the ruler of the Sindhus, cheerfully waiting (for battle).
The ruler of the Sindhus pierced Drupada in that combat with three
shafts, and Drupada pierced him in return. And the battle that took place
between them was terrible and fierce, and productive of satisfaction in
the hearts of all the spectators and resembling a conflict between the
planets Sukra and Angaraka. And Vikarna, son to thee, with fleet steeds,
rushed against the mighty Sutasoma and the combat between them commenced.
Vikarna, however, although he pierced Sutasoma with many arrows, failed
to make him waver. Neither could Sutasoma make Vikarna waver. And that
appeared wonderful (to all). And against Susarman, that mighty
car-warrior and tiger among men, viz., Chekitana of great prowess, rushed
in exceeding wrath for the sake of the Pandavas. And Susarman also, O
great king, in that encounter checked the advance of that mighty
car-warrior Chekitana with plentiful shower of arrows. And Chekitana
also, greatly provoked, showered on Susarman, in that terrible conflict,
a shower of arrows like a mighty mass of clouds showering rain on the
mountain breast. And Sakuni, endued with great prowess, rushed, O king,
against Prativindhya [325] of great prowess, like a lion against an
infuriate elephant. Thereupon the son of Yudhishthira, in exceeding
wrath, mangled Suvala's son in that combat, with sharp arrows, like
Maghavat [326] (mangling) a Danava. And Sakuni also, in that fierce
conflict, pierced Prativindhya in return and mangled that warrior of
great intelligence with straight arrows. And Srutakarman rushed in
battle, O great king, against that mighty car-warrior Sudakshina of great
prowess, the ruler of the Kamvojas. Sudakshina, however, O great king,
piercing that mighty car-warrior, viz., the son of Sahadeva, failed to
make him waver (for he stood) like the Mainaka mountain (against the
assaults of Indra). Thereupon Srutakarman, exceedingly provoked, weakened
that mighty car-warrior of the Kamvojas with innumerable arrows and
mangled him in every part of his body. And Iravan, that chastiser of
foes, in great wrath and exerting carefully, rushed in battle against the
wrathful Srutayush. The powerful son of Arjuna, that mighty car-warrior,
then slaying the steeds of his adversary, set up a loud roar, and
thereupon, O king, all the warriors (who saw the feat) praised him
greatly. And Srutasena also, exceedingly provoked, slew in that conflict
the steeds of Falguni's son with a powerful mace, and the battle between
them continued. And Vinda and Anuvinda, those two princes of Avanti,
approached in battle that mighty car-warrior the heroic Kuntibhoja at the
head of his troops accompanied by his son. And wonderful was the prowess
we beheld of those two princes on that occasion, for they fought on very
cooly though battling with a large body of troops. And Anuvinda hurled a
mace at Kuntibhoja, but Kuntibhoja quickly covered him with a shower of
arrows. And the son of Kuntibhoja pierced Vinda with many arrows, and the
latter also pierced him in return. And the combat (between them) looked
very wonderful. And the Kekaya brothers, O sire, at the head of their
troops, encountered in battle the five Gandhara princes with their
troops. And thy son Viravahu battled with that best of car-warriors
Uttara, the son of Virata and pierced him with nine arrows. And Uttara
also pierced that hero with sharp-edged arrows. And the ruler of the
Chedis, O king, rushed in battle against Uluka. And he pierced Uluka with
a shower of arrows, and Uluka also pierced him with sharp arrows
furnished with excellent wing. And the combat that took place between
them, O king, was fierce in the extreme, for unable to vanquish each
other, they mangled each other terribly. And thus in that general
engagement thousands of single combats took place between men on car,
warriors on elephants and horsemen, and foot-soldiers, of their side and
thine. For a short while only that engagement offered a beautiful sight.
Soon, however, O king, it became furious and nothing could be discovered.
In the battle (that ensued) elephants rushed against elephants,
car-warriors against car-warriors, steed against steed and foot-soldier
against foot-soldier. The conflict then became confused and fierce in the
extreme, of heroes rushing against each other in the melee. And the
celestial Rishi, and Siddhas and Charanas, that were present there,
beheld that terrific battle to resemble the combat of the gods and the
Asuras. And elephants in thousands, and cars also in thousands, and vast
bodies of infantry, O sire, seemed to alter their character. [327] And, O
tiger among men, it was seen that cars and elephants and steeds and
infantry fought with each other repeatedly on the same places. [328]



SECTION XLVI

Sanjaya said,--"O king, I will now describe to thee the combats of
hundreds and thousands of foot-soldiers. O Bharata, in utter
forgetfulness of all consideration due to others. There the son
recognised not the sire, the sire (recognised not) the son of his loins,
the brother (recognised not) the brother, the sister's son (recognised
not) the maternal uncle. The maternal uncle (recognised not) the sister's
son, the friend not the friend. The Pandavas and the Kurus fought as if
they were possessed by demons. Some tigers among men, fell with cars into
pieces. And the shafts of cars broke clashing against shafts, and the
spikes of car-yokes against spikes of car-yokes. And some (warriors)
united together encountered others that were united together, all
desirous of taking one another's life-And some cars, obstructed by cars,
were unable to move. And huge-bodied elephants with rent temples, falling
upon huge elephants, angrily tore one another in many places with their
tusks. Others, O king, encountering impetuous and huge ones of their
species with arched edifices and standards (on their backs) and trained
to the fight struck with their tusks, shrieked in great agony. [329]
Disciplined by training and urged on by pikes and hooks, elephants not in
rut rushed straight against those that were in rut. [330] And some huge
elephants, encountering compeers in rut, ran, uttering cries like those
of cranes, in all directions. And many huge elephants, well-trained, and
with juice trickling down from rent temples and mouth, mangle with
swords, lances, and arrows, and pierced in their vital parts, shrieked
aloud and falling down expired. And some, uttering frightful cries, ran
in all directions. The foot-soldiers that protected the elephants, endued
with broad chests, and capable of smiting effectually, with wrath
excited, and armed with pikes and bows, and bright battle-axes, and with
maces and clubs, and short arrows, and lances, and with shafts, and stout
bludgeons mounted with iron spikes and swords, well-grasped of the
brightest polish, ran hither and thither, O king, and seemed resolved to
take one another's life. And the sabres of brave combatants rushing
against one another steeped in human blood, seemed to shine brightly. And
the whiz of swords whirled and made to descend by heroic arms and falling
upon the vital parts (of the bodies) of foes, became very loud. And the
heart-ending wails of combatants in multitudinous hosts, crushed with
maces and clubs, and cut off with well-tempered swords, and pierced with
the tusks of elephants, and grained by tuskers, calling upon one another,
were heard, O Bharata, to resemble the wails of those that are doomed to
hell. And horsemen, on chargers of exceeding speed and furnished with
outstretched tails resembling (the Plumes of) swans, rushed against one
another. And hurled by them, long-bearded darts adorned with pure gold,
fleet, and polished, and sharp-pointed, fell like snakes. [331] And some
heroic horsemen, on coursers of speed, leaping high, cut off the heads of
car-warriors from their cars. [332] And (here and there) a car-warrior,
getting bodies of cavalry within shooting distance, slew many with
straight shafts furnished with heads. And many infuriate elephants
adorned with trapping of gold, and looking like newly-risen clouds,
throwing down steed, crushed them with their own legs. And some elephants
struck on their frontal globes and flanks, and mangled by means of
lances, shrieked aloud in great agony. And many huge elephants, in the
bewildering of the melee, crushing steeds with their riders, threw them
down. And some elephants, overthrowing with the points of their tusks,
steeds with their riders, wandered, crushing cars with their standards.
And some huge male elephants, from excess of energy and with the temporal
juice gushing down in large quantities, slew steeds along with their
riders by means of their trunks and legs. Fleet arrows polished and
sharp-pointed and resembling snakes fell upon the heads, the temples, the
flanks, and the limbs of elephants. And polished javelins of terrible
mien, and looking like large meteoric flashes, hurled by heroic arms,
felt hither and thither, O king, piercing through the bodies of men and
horses, and cutting through coats of mail. And many taking out their
polished sabres from sheaths made of the skins of leopards and tigers,
slew the combatants opposed to them in battle. And many warriors, though
themselves attacked and had the flanks of their bodies cut open, yet
angrily fell upon (their foes) with swords, shields and battle-axes. And
some elephants dragging down and overthrowing cars with their steeds by
means of their trunks, began to wander in all directions, guided by the
cries of those behind them. And hither and thither some pierced by
javelins, and some cut asunder by battle-axes, and some crushed by
elephants and others trod down by horses, and some cut by car-wheels, and
some by axes, loudly called upon their kinsmen, O king. And some called
upon their sons, and some upon their sires, and some upon brother and
kinsmen. And some called upon their maternal uncles, and some upon their
sister's sons. And some called upon others, on the field of battle. And a
very large number of combatants, O Bharata, lost their weapons, or had
their thighs broken. And other with arms torn off or sides pierced or cut
open, were seen to wail aloud, from desire of life. And some, endued with
little strength, tortured by thirst, O king, and lying on the field of
battle on the bare ground, asked for water. And some, weltering in pools
of blood and excessively weakened, O Bharata, greatly censured themselves
and thy sons assembled together for battle. And there were brave
Kshatriyas, who having injured one another, did not abandon their weapons
or set up any wails, O sire, On the other hand, lying in those places
where they lay, roared with joyful hearts, and biting from wrath with
their teeth their own lips, looked at one another with faces rendered
fierce in consequence of the contraction of their eyebrows. And others
endued with great strength and tenacity in great pain, afflicted by
arrows and smarting under their wounds, remained perfectly silent. And
other heroic car-warriors, deprived, in the encounter, of their own cars
and thrown down and wounded by huge elephants, asked to be taken up on
the cars of others. And many, O king, looked beautiful in their wounds
like blossoming Kinsukas. And in all the divisions were heard terrific
cries, countless in number. And in that awful combat destructive of
heroes, the sire slew the son, the son slew the sire, the sister's son
slew the maternal uncle, the maternal uncle slew the sister's son, friend
slew friend, and relatives slew kinsmen. Even thus the slaughter took
place in that encounter of the Kurus with the Pandavas. And in that
frightful and terrible battle in which no consideration was shown (by
anybody for anybody), the divisions of the Pandavas, approaching Bhishma,
began to waver. And, O bull of Bharata's race, the mighty-armed Bhishma,
O king, with his standard which was made of silver and graced with the
device of the palmyra with five stars, setting upon his great car, shone
like the lunar orb under the peak of Meru."



SECTION XLVII

Sanjaya said,--"After the great part of the forenoon of that awful day
had worn out, in that terrific engagement, O king, that was (so)
destructive of foremost of men [333], Durmukha and Kritavarman, and Kripa,
and Salya, and Vivinsati, urged by thy son, approached Bhishma and began
to protect him. And protected by those five mighty car-warriors. O bull
of Bharata's race, that great car-warrior penetrated the Pandava host.
And the palmyra standard of Bhishma was seen to glide continually, O
Bharata, through the Chedis, the Kasis, the Karushas, and the Panchalas.
And that hero, with broad-headed shafts of great swiftness which were
again perfectly straight, cut off the heads (of foes) and their cars with
yokes and standards. And, O bull of Bharata's race, Bhishma seemed to
dance on his car as it coursed along its track. And some elephants,
struck (by him) in their vital parts, shrieked in agony. Then Abhimanyu
in great wrath, stationed on his car unto which were yoked excellent
steeds of a tawny hue, rushed towards Bhishma's car. And with his
standard adorned with pure gold and resembling a Karnikara tree, he
approached Bhishma and those (five) foremost of car-warriors. And
striking with a keen-edged shaft the standard of the palmyra-bannered
(warrior), that hero engaged in battle with Bhishma and those other
car-warriors that protected him. [334] Piercing Kritavarman with one
arrow, and Salya with five, he weakened his great-grandsire with nine
arrows. And with one arrow well shot from his bow drawn to its fullest
stretch, he cut off (his adversary's) standard adorned with pure gold.
And with one broad-headed shaft capable of penetrating every cover, which
was perfectly straight, he cut off from his body the head of Durmukha's
charioteer. And with another keen-edged arrow he cut in twain the
gold-decked bow of Kripa. And them also, with many sharp-pointed shafts,
that mighty car-warrior smote in great wrath, seeming to dance (the
while). And beholding his lightness of hand, the very gods were
gratified. And in consequence of Abhimanyu's sureness of aim, all the
car-warriors headed by Bhishma regarded him to be possessed of the
capacity of Dhananjaya himself. [335] And his bow, emitting a twang like
that of Gandiva, while stretched and re-stretched, seemed to revolve like
a circle of fire. [336] Bhishma then, that slayer of hostile heroes,
rushing on him impetuously, speedily pierced the son of Arjuna in that
combat with nine arrows. And he also, with three broad-headed shafts, cut
off the standard of that warrior of great energy. Of rigid vows, Bhishma
also struck his (adversary's) charioteer. And Kritavarman, and Kripa, and
Salya also, O sire, piercing Arjuna's son, all failed to make him waver,
for he stood firm like the Mainaka mountain. And the heroic son of
Arjuna, though surrounded by those mighty car-warriors of the
Dhartarashtra army, still showered on those five car-warriors arrowy
downpours. And baffling their mighty weapons by his arrowy showers, and
pouring on Bhishma his shafts, the powerful son of Arjuna set up loud
shout. And struggling in the battle thus and afflicting Bhishma with
(his) arrows, the strength we saw of his arms then was very great. But
though endued with such prowess Bhishma also shot his arrows at him. But
he cut off in that combat the arrows shot from Bhishma's bow. And then
that heroic warrior of arrows that were never lost, cut off with nine
arrows, in that combat, the standard of Bhishma. And at that feat the
people there set up a loud shout. Decked with jewels and made of silver,
that tall standard bearing the device of the palmyra, cut off, O Bharata,
by the shafts of Subhadra's son, fell down on the earth. And beholding, O
bull of Bharata's race, that standard failing in consequence of the
shafts of Subhadra's son, the proud Bhima set up a loud shout for
cheering the son of Subhadra. Then in fierce combat, the mighty Bhishma
caused many celestial weapons of great efficacy to appear. And the great
grandsire of immeasurable soul then covered Subhadra's son with thousands
of arrows. And at this, ten great bowmen and mighty car-warriors of the
Pandavas, quickly rushed on their cars for protecting the son of
Subhadra. And those were Virata with his son, and Dhrishtadyumna of
Prishata's race, and Bhima, the five Kekaya brothers, and Satyaki also, O
king. And as they were falling upon him with great impetuosity, Bhishma
the son of Santanu, in that conflict, pierced the prince of Panchala with
three arrows, and Satyaki with ten. And with one winged arrow, whetted
and sharp-edged as a razor, and shot from his bow drawn to its fullest
stretch, he cut off the standard of Bhimasena. And, O best of men, the
standard of Bhimasena, made of gold and bearing the device of a lion, cut
off by Bhishma, fell from the car. And Bhima then, piercing Santanu's son
Bhishma in that combat with three arrows, pierced Kripa with one, and
Kritavarman with eight. And Uttara also, the son of Virata, on a tusker
with upraised trunk, rushed against the ruler of the Madras. Salya,
however, succeeded in checking the unparalleled impetuosity of that
prince of elephants rushing quickly towards his car. That prince of
elephants, in great wrath, placing his leg upon the yoke of (Salya's)
car, killed his four large steeds of excellent speed. The ruler of the
Madras then, staying on that car whose steeds had been slain, hurled a
dart, all made of iron, and resembling a snake, for slaying Uttara
outright. The latter's coat of mail being cut through by that dart, he
became totally deprived of his senses and fell down from his elephant's
neck, with the hook and the lance loosened from his grasp. And Salya
then, taking up his sword and jumping down from his excellent car, and
putting forth his prowess, cut off the large trunk of that prince of
elephants. His coat of mail pierced all over with a shower of arrows, and
his trunk cut off, that elephant uttered a loud shriek and fell down and
expired. Achieving such a feat, O king, the ruler of the Madras speedily
mounted on the splendid car of Kritavarman. And beholding his brother
Uttara slain and seeing Salya staying with Kritavarman, Virata's son
Sweta blazed up in wrath, like fire (blazing up) with clarified butter.
And that mighty warrior, stretching his large bow that resembled the bow
of Sakra himself, rushed with the desire of slaying Salya the ruler of
the Madras. Surrounded on all sides with a mighty division of cars, he
advanced towards Salya's car pouring an arrowy shower. And beholding him
rush to the fight with prowess equal to that of an infuriate elephant,
seven car-warriors of thy side surrounded him on all sides, desirous of
protecting the ruler of Madras who seemed to be already within the jaws
of Death. And those seven warriors were Vrihadvala the ruler of the
Kosalas, and Jayatsena of Magadha, and Rukmaratha, O king, who was the
valourous son of Salya, and Vinda and Anuvinda of Avanti, and Sudakshina
the king of the Kamvojas, and Jayadratha, the ruler of the Sindhus and
the kinsman of Vrihadkshatra. And the stretched bows of those high-souled
warriors, decorated with diverse colours, looked like the lightning's
flashes in the clouds. And they all poured on Sweta's head ceaseless
showers of arrows like the clouds tossed by the wind dropping rain on the
mountain breast on the expiry of summer. That mighty bowman and commander
of the forces, enraged at this, with seven broad-headed arrows of great
impetuosity, struck their bows, and then continued to grind them. And
those bows we saw were cut off, O Bharata, and thereupon they all took
up, within half the time taken up in a wink of the eye, other bows. And
they then shot at Sweta seven arrows. And once again that mighty-armed
warrior of immeasurable soul, with seven fleet shafts, cut off those
(other) bows of these bowmen. Those warriors then, whose large bows had
been cut off, those mighty car-warriors swelling (with rage), grasping
(seven) darts, set up a loud shout. And, O chief of the Bharatas, they
hurled those seven darts at Sweta's car. And those blazing darts which
coursed (through the air) like large meteors, with the sound of thunder,
were all cut off, before they could reach him, that warrior conversant
with mighty weapons, by means of seven broad-headed arrows. Then taking
up an arrow capable of penetrating into every part of the body, he shot
it, O chief of the Bharatas, at Rukmaratha. And that mighty arrow,
surpassing (the force of) the thunder-bolt, penetrated into the latter's
body. Then, O king, forcibly struck by that arrow, Rukmaratha sat down on
the terrace of his car and fell into a deadly swoon. His charioteer then,
without betraying any fear, bore him away, senseless and in a swoon, in
the very sight of all. Then taking up six other (arrows) adorned with
gold, the mighty-armed Sweta cut off the standard-tops of his six
adversaries. And that chastiser of foes then, piercing their steeds and
charioteers also, and covering those six warriors themselves with
ceaseless shafts, proceeded towards the car of Salya. And beholding that
generalissimo of the (Pandava) forces proceeding quickly towards Salya's
car, a loud uproar of oh and alas arose in thy army, O Bharata. Then thy
mighty son, with Bhishma at the head, and supported by heroic warriors
and many troops, proceeded towards Sweta's car. [337] And he (thus)
rescued the ruler of the Madras who had already entered the jaws of
Death. And then commenced a battle, terrific and making the hair stand on
end, between thy troops and those of the enemy, in which cars and
elephants all got mixed up in confusion. And upon Subhadra's son and
Bhimasena, and that mighty car-warrior Satyaki, and upon the ruler of the
Kekayas, and Virata, and Dhrishtadyumna of Prishatas' race, and upon the
Chedi troops, the old Kuru grandsire poured showers of arrows. [338]



SECTION XLVIII

Dhritarashtra said,--"When that great bowman Sweta proceeded towards
Salya's car, what did the Kauravas and the Pandavas do, O Sanjaya? And
what also did Bhishma the son of Santanu do? Tell me who ask thee, all
this."

Sanjaya said,--"O king, hundreds and thousands of bulls among Kshatriyas,
all brave and mighty car-warriors, placing the generalissimo Sweta in the
van, and displaying their strength. O Bharata, unto thy royal son and
with Sikhandin also at their head, desired to rescue (Sweta). And those
mighty car-warriors rushed towards Bhishma's car decked with gold
desirous of slaying that foremost of warriors. And the battle that ensued
then was terrible. I shall describe to thee that wonderful and terrific
battle as it occurred between thy troops and those of the enemy. The son
of Santanu made the terraces of many cars empty, (for) that best of
car-warriors showering (his) arrows, cut off many heads. Endued with
energy equal to that of the Sun himself, he shrouded the very Sun with
his arrows. And he removed his enemies from around him in that combat
like the rising Sun dispelling the darkness around. And in that battle, O
king, arrows were shot by him in hundreds and thousands that were
powerful and possessed of great impetuosity and that took in that
conflict the lives of numberless Kshatriyas. And in that combat he felled
heads, by hundreds, of heroic warriors, O king, and elephants cased in
thorny mail, like summits of mountains (felled) by heaven's bolt. And
cars, O king, were seen to mingle with cars. A car might be seen upon
another car, and a steed upon another steed. And impetuous chargers, O
king, bore hither and thither heroic riders in the prime of youth, slain
and hanging (from their saddles) with their bows (still in their
grasp). [339] With swords and quivers attached (to their persons) and
coats of mail loosened (from their bodies), hundreds of warriors,
deprived of life, lay on the ground, sleeping on beds (worthy) of heroes.
Rushing against one another, falling down and rising up again and rushing
again having risen up, the combatants fought hand to hand. Afflicted by
one another, many rolled on the field of battle. Infuriate elephants
rushed hither and thither, and car-warriors by hundreds were slain. And
car-warriors, along with their cars, were crushed on all sides. And some
warriors fell upon his car, slain by another with arrows. And a mighty
car-warrior might be seen to fall down from high, his charioteer (also)
having been slain. A thick dust arose, and thereupon unto the warrior
struggling in battle, the twang of the (hostile) bow indicated the
struggling adversary before. From the pressure also on their bodies,
combatants guessed their foes. And the warriors, O king, fought on with
arrows, guided by the sound of bow-strings and (hostile) division. The
very hiss of the arrows shot by the combatants at one another could not
be heard. And so loud was the sound of drums, that it seemed to pierce
the ears. And in that tumultuous uproar making the hair stand on end, the
name of the combatant uttered in the battle, while displaying his
prowess, could not be heard. The sire could not recognise the son of his
loins. One of the wheels being broken, or the yoke being torn off or one
of the steeds being slain, the brave car-warrior was overthrown from his
car, along with his charioteer, by means of straight arrows. And thus
many heroic warriors, deprived of their cars, were seen to fly away. [340]
He who was slain had cut off; he who was not slain, was struck at the
very vitals: but unstruck there was none, when Bhishma attacked the foe.
And in that terrific battle, Sweta caused a great slaughter of the Kurus.
And he slew many noble princes by hundreds upon hundreds. [341] And he cut
off, by means of his arrows, the heads of car-warriors by hundreds upon
hundreds, and (their) arms decked with Angadas, and (their) bows all
around. And car-warriors and car-wheels and others that were on cars, and
the cars themselves, and standards both small and costly, O king, and
large bodies of horses, and crowds of cars, and crowds of men, O
Bharata's race, were destroyed by Sweta. Ourselves, from fear of Sweta,
abandoning (Bhishma) that best of car-warriors, left the battle
retreating to the rear and, therefore, do we (now) behold your lordship.
And all the Kurus, O son of Kuru's race, beyond the range of arrows, and
abandoning Bhishma the son of Santanu, in that battle, stood (as
spectators though) armed for the combat. Cheerful in the hour of
(universal) cheerlessness, that tiger among men Bhishma, alone of our
army, in that terrible battle stood immovable like the mountain Meru.
Taking the lives (of the foe) like the Sun at close of winter, he stood
resplendent with the golden rays (of his car) like the Sun himself with
his rays. And that great bowman shot clouds of arrows and struck down the
Asuras. [342] And while being slaughtered by Bhishma in that dreadful
combat, those warriors breaking away from their ranks, they all fled from
him, as if from a fire fed by fuel. [343] Encountering the single warrior
(Sweta), that slayer of foes, Bhishma, was the only one (amongst us) who
was cheerful and whole. Devoted to the welfare of Duryodhana, he began to
consume the Pandava (warrior). Reckless of his very life which is
difficult of being cast off, and abandoning all fear he slaughtered, O
king, the Pandava army in that fierce conflict. [344] And beholding the
generalissimo (Sweta) smiting the (Dhartarashtra) divisions, thy father
Bhishma, called also Devavrata, impetuously rushed against him.
Thereupon, Sweta covered Bhishma with an extensive net-work of arrows.
And Bhishma also covered Sweta with a flight of arrows. And roaring like
a couple of bulls, they rushed, like two infuriate elephants of gigantic
size or two raging tigers, against each other. Baffling each other's
weapons by means of their weapons, those bulls among men, viz., Bhishma
and Sweta fought with each other, desirous of taking each other's life.
In one single day Bhishma, infuriate with anger, could consume the
Pandava army with his arrows, if Sweta did not protect it. Beholding the
grandsire then turned off by Sweta, the Pandavas were filled with joy,
while thy son became cheerless. Duryodhana then, with wrath excited and
surrounded by many kings, rushed with his troops against the Pandava host
in battle. Then Sweta, abandoning the son of Ganga, slaughtered thy son's
host with great impetuosity like the wind (uprooting) trees with
violence. And the son of Virata, senseless with wrath, having routed thy
army, advanced (once more), O king, to the place where Bhishma was
stationed. And those two high-souled and mighty warriors then, both
blazing with their arrows, battled with each other like Vritra and Vasava
(of old), desirous, O king, of slaying each other. Drawing (his) bow to
the fullest stretch, Sweta pierced Bhishma with seven arrows. The
valourous (Bhishma) then, putting forth his prowess, quickly checked his
foe's valour, like an infuriate elephant checking an infuriate compeer.
And Sweta then, that delighter of Kshatriyas struck Bhishma, and Bhishma
the son of Santanu also pierced him in return with ten arrows. And though
pierced by him (thus), that mighty warrior stood still like a mountain.
And Sweta again pierced Santanu's son with five and twenty straight
arrows, at which all wondered. Then smiling and licking with his tongue
the corners of his mouth, Sweta in that combat cut off Bhishma's bow into
ten fragments with ten arrows. Then aiming a plumed arrow made wholly of
iron, (Sweta) crushed the palmyra on the top of the standard of the
high-souled (Bhishma). And beholding the standard of Bhishma cut down,
thy sons thought that Bhishma was slain, having succumbed to Sweta. And
the Pandavas also filled with delight, blew their conches all around. And
beholding the palmyra standard of the high-souled Bhishma laid low,
Duryodhana, from wrath, urged his own army to the battle. And they all
began very carefully to protect Bhishma who 'was in great distress. Unto
them, also unto those that stood (idle) spectators, the king
said,--Either Sweta will die (today), or Bhishma the son of Santanu. I
say this truly. Hearing the words of the king, the mighty car-warriors
speedily with four kinds of forces, advanced protecting the son of Ganga.
And Valhika and Kritavarman, and Kripa, and Salya also, O Bharata, and
the son of Jarasandha, and Vikarna, and Chitrasena, and Vivinsati, with
great speed, when speed was so necessary, surrounding him on all sides,
poured on Sweta ceaseless showers of arrows. That mighty warrior then, of
immeasurable soul, quickly checked those angry warriors by means of sharp
arrows, displaying his own lightness of hand. And checking them all like
a lion and a multitude of elephants, Sweta then cut off Bhishma's bow
with thick shower of arrows. Then Bhishma the son of Santanu, taking up
another bow in that battle, pierced Sweta, O king, with arrows furnished
with feathers of Kanka bird. Then the commander (of the Pandava army),
with wrath excited, pierced Bhishma in that encounter O king, with a
great many shafts in the very sight of all. Beholding Bhishma, that
foremost of heroes in all the world, checked in battle by Sweta, the king
(Duryodhana) became greatly troubled, and great also became the distress
of thy whole army. And beholding the heroic Bhishma checked and mangled
by Sweta with his arrows, all thought that Bhishma, having succumbed to
Sweta, was slain by him. Then thy sire Devavrata, yielding to anger, and
beholding his (own) standard overthrown and the (Dhartarashtra) army
checked, shot a great many arrows, O king, at Sweta. Sweta, however, that
foremost of car-warriors, baffling all those arrows of Bhishma, once more
cut off, with a broad-headed shaft, thy sire's bow. Throwing aside that
bow, O king, Ganga's son, senseless with anger, taking up another bow
larger and stronger, and aiming seven large broad-headed arrows whetted
on stone, slew with four arrows the four steeds of the generalissimo
Sweta, cut off his standard with two and with the seventh shaft that
warrior of great prowess, exceedingly provoked, cut off his charioteer's
head. Thereupon, that mighty car-warrior, jumping down from his car whose
steeds and charioteer had been slain [345], and yielding to the influence
of wrath, became exceedingly troubled. The grandsire, beholding Sweta
that foremost of car-warriors, deprived of car, began to smite him on all
sides with showers of arrows. And smitten in that combat with arrows shot
from Bhishma's bow, Sweta, leaving his bow on his (abandoned) car took up
a dart decked with gold and taking up that terrible and fierce dart [346]
which resembled the fatal rod of Death and was capable of slaying Death's
self. Sweta then, in great wrath, addressed Bhishma the son of Santanu in
that combat, saying,--Wait a little, and behold me, O best of men,--And
having said this unto Bhishma in battle, that great bowman of exceeding
prowess and immeasurable soul, hurled the dart resembling a snake,
displaying his valour for the sake of the Pandavas and desiring to
achieve thy evil. Then loud cries of oh and alas arose among thy sons, O
king, upon beholding that terrible dart resembling the rod of Death in
splendour. And hurled from Sweta's arms, (that dart), resembling a snake
that had just cast off its slough, fell with great force, O king, like a
large meteor from the firmament. Thy sire Devavrata then, O king, without
the slightest fear, with eight sharp and winged arrows, cut off into nine
fragments, that dart decked with pure gold and which seemed to be covered
with flames of fire, as it coursed ablaze through the air. All thy troops
then, O bull of Bharata's race, set up loud shouts of joy. The son of
Virata, however, beholding his dart cut off into fragments, became
senseless with anger, and like one whose heart was overcome by (the
arrival of) his hour, could not settle what to do. Deprived of his senses
by anger, O king, the son of Virata, then, smiling, joyfully took up a
mace for Bhishma's slaughter, with eyes red in wrath, and resembling a
second Yama armed with mace, he rushed against Bhishma like a swollen
torrent against the rocks. Regarding his impetuosity as incapable of
cheek, Bhishma endued with great prowess and conversant with the might
(of others), suddenly alighted on the ground for warding off that blow.
Sweta then, O king, whirling in wrath that heavy mace, hurled it on
Bhishma's car like the god Maheswara. [347] And in consequence of that
mace intended for Bhishma's destruction, that car was reduced to ashes,
with standard, and charioteer, and steeds and shaft. Beholding Bhishma,
that foremost of car-warriors, become a combatant on foot, many
car-warriors, viz., Salya and others, speedily rushed (to his rescue).
Mounting then upon another car, and cheerlessly stretching his bow,
Bhishma slowly advanced towards Sweta, seeing that foremost of
car-warriors. Meanwhile, Bhishma heard a loud voice uttered in the skies,
that was celestial and fraught with his own good. (And the voice
said).--'O, Bhishma, O thou of mighty arms, strive without losing a
moment. Even this is the hour fixed by the Creator of the Universe for
success over this one'. Hearing those words uttered by the celestial
messenger, Bhishma, filled with joy, set his heart upon Sweta's
destruction. And beholding that foremost of car-warriors, Sweta become a
combatant on foot, many mighty car-warriors (of the Pandava side) rushed
unitedly (to his rescue). (They were) Satyaki, and Bhimasena, and
Dhrishtadyumna of Prishata's race; and the (five) Kekaya brothers, and
Dhrishtaketu and Abhimanyu of great energy. And beholding them rushing
(to the rescue), with Drona and Salya and Kripa that hero of immeasurable
soul (Bhishma) checked them all like the mountain resisting the force of
the wind. And when all the high-souled warriors of the Pandava side were
(thus) held in check, Sweta, taking up a sword cut off Bhishma's bow.
Casting aside that bow, the grandsire, quickly made up his mind for
Sweta's destruction, having heard the words of the celestial messenger.
Though baffled (by Sweta), thy sire Devavrata then that mighty
car-warrior quickly taking up another bow that resembled the bow of Sakra
himself in splendour, stringed it in a moment. Then thy sire, O chief of
the Bharatas, beholding that mighty car-warrior Sweta, though the latter
was then surrounded by those tigers among men with Bhimasena at their
head,--(thy sire) the son of Ganga-advanced steadily for the sake of the
generalissimo Sweta alone. Beholding Bhishma advance, Bhimasena of great
prowess pierced him with sixty shafts. But that mighty car-warrior, thy
sire Devavrata, checking both Bhimasena and Abhimanyu and other
car-warriors with terrible shafts, struck him with three straight arrows.
And the grandsire of the Bharatas also struck Satyaki, in that combat,
with a hundred arrows, and Dhrishtadyumna with twenty and the Kekaya
brothers with five. And checking all those great bowmen with terrible
arrows, thy sire Devavrata advanced towards Sweta alone. Then taking out
an arrow resembling Death's self and capable of bearing a great strain
and incapable of being resisted, the powerful Bhishma placed it on his
bowstring. And that shaft, furnished with wings and duly endued with the
force of the Brahma weapon, was seen by the gods and Gandharvas and
Pisachas and Uragas, and Rakshasas. And that shaft, of splendour like
that of a blazing fire, piercing through his coat of mail (passed through
his body and) struck into the earth, with a flash like that of heaven's
bolt. Like the Sun when speedily retiring to his western chambers taking
along with him the rays of light, even thus that shaft passed out of
Sweta's body, bearing away with itself his life. Thus slain in battle by
Bhishma, we beheld that tiger among men fall down like the loosened crest
of a mountain. And all the mighty car-warriors of the Kshatriya race
belonging to the Pandava side indulged in lamentations. Thy sons,
however, and all the Kurus, were filled with delight. Then, O king,
beholding Sweta overthrown, Dussasana danced in joy over the field in
accompaniment With the loud music of conches and drums. And when that
great bowman was slain by Bhishma, that ornament of battle, the mighty
bowmen (of the Pandava side) with Sikhandin at their head, trembled in
fear. Then when their commander was slain, Dhananjaya, O king, and he of
Vrishni's race, slowly withdrew the troops (for their nightly rest). And
then, O Bharata, the withdrawal took place of both theirs and thine,
while thine and theirs were frequently setting up loud roars. And the
mighty car-warriors of the Parthas entered (their quarters) cheerlessly,
thinking, O chastiser of foes, of that awful slaughter in single combat
(of their commander)."



SECTION XLIX

Dhritarashtra said, "When the generalissimo Sweta, O son, was slain in
battle by the enemy, what did those mighty bowmen, the Panchalas with the
Pandavas, do? Hearing their commander Sweta slain, what happened between
those that strove for his sake and their foes that retreated before them?
O Sanjaya, hearing of our victory, (thy) words please my heart? Nor doth
my heart feel any shame in remembering our transgression. [348] The old
chief of Kuru's race is ever cheerful and devoted (to us). (As regards
Duryodhana), having provoked hostilities with that intelligent son of his
uncle, he sought at one time the protection of the sons of Pandu in
consequence of his anxiety and fear due to Yudhishthira. At that time,
abandoning everything he lived in misery. In consequence of the prowess
of the sons of Pandu, and everywhere receiving checks--having placed
himself amid entanglements--from his enemies Duryodhana had (for some
time) recourse to honourable behaviour. Formerly that wicked-minded king
had placed himself under their protection. Why, therefore, O Sanjaya,
hath Sweta who was devoted to Yudhishthira, been slain. Indeed, this
narrow-minded prince, with all his prospects, hath been hurled to the
nether regions by a number of wretches. Bhishma liked not the war, nor
even did the preceptor. [349] Nor Kripa, nor Gandhari liked it. O Sanjaya,
nor do I like it, nor Vasudeva of Vrishni's race, nor that just king the
son of Pandu; nor Bhima, nor Arjuna, nor those bulls among men, the twins
(liked it.) Always forbidden by me, by Gandhari, by Vidura, by Rama the
son of Jamadagni, and by the high-souled Vyasa also, the wicked-minded
and sinful Duryodhana, with Dussasana, O Sanjaya, always following the
counsels of Karna and Suvala's son, behaved maliciously towards the
Pandavas. I think, O Sanjaya, that he has fallen into great distress.
After the slaughter of Sweta and the victory of Bhishma what did Partha,
excited with rage, do in battle accompanied by Krishna? Indeed, it is
from Arjuna that my fears arise, and those fears, O Sanjaya, cannot be
dispelled. He, Dhananjaya. the son of Kunti, is brave and endued with
great activity. I think, with his arrows he will cut into fragments the
bodies of his enemies. The son of Indra, and in battle equal unto Upendra
the younger brother of Indra, a warrior whose wrath and purposes are
never futile, alas, beholding him what becomes the state of your minds?
Brave, acquainted with Vedas, resembling the fire and the Sun in
splendour, and possessing a knowledge of the Aindra weapon, that warrior
of immeasurable soul is ever victorious when he falleth upon the foe? His
weapons always falling upon the foe with the force of the thunderbolt and
his arms wonderfully quick in drawing the bowstring, the son of Kunti is
a mighty car-warrior. The formidable son of Drupada also, O Sanjaya, is
endued with great wisdom. What, indeed, did Dhristadyumna do when Sweta
was slain in battle? I think that in consequence of the wrongs they
sustained of old, and of the slaughter of their commander, the hearts of
the high-souled Pandavas blazed up. Thinking of their wrath I am never at
my ease, by day or by night, on account of Duryodhana. How did the great
battle take place? Tell me all about it, O Sanjaya.

Sanjaya said, "Hear, O king, quietly about thy transgressions. It
behoveth thee not to impute the fruit to Duryodhana. As is the
construction of an embankment when the waters have disappeared, so is thy
understanding, or, it is like the digging of a well when house is on
fire. [350] When, after the forenoon had passed away, the commander Sweta
was, O Bharata, slain by Bhishma in that fierce conflict, Virata's son
Sankha, that grinder of hostile ranks ever delighting in battle,
beholding Salya stationed with Kritavarman (on his car), suddenly blazed
up with wrath, like fire with clarified butter. That mighty warrior,
stretching his large bow that resembled the bow of Indra himself, rushed
with the desire of slaying the ruler of the Madras in battle, himself
supported on all sides by a large division of cars. And Sankha, causing
an arrowy downpour rushed towards the car on which Salya was. And
beholding him advancing like an infuriate elephant, seven mighty
car-warriors of thy side surrounded him--desirous of rescuing the ruler
of the Madras already within the jaws of death. Then the mighty-armed
Bhishma, roaring like the very clouds, and taking up a bow full six
cubits long, rushed towards Sankha in battle. And beholding that mighty
car-warrior and great bowman thus rushing, the Pandava host began to
tremble like a boat tossed by a violence of the tempest. Then Arjuna,
quickly advancing, placed himself in front of Sankha, thinking that
Sankha should, then be protected from Bhishma. And then the combat
commenced between Bhishma and Arjuna. And loud cries of oh and alas arose
among the warriors engaged in battle. And one force seemed to merge into
another force. And thus all were filled with wonder. [351] Then Salya,
mace in hand, alighting from his large car, slew, O bull of Bharata's
race, the four steeds of Sankha. Jumping down from his car thus deprived
of steeds, and taking a sword, Sankha ran towards Vibhatsu's car and
(mounting on it) was once more at his ease. And then there fell from
Bhishma's car innumerable arrows by which were covered the entire welkin
and the earth. And that foremost of smiters, Bhishma, slaughtered with
his arrows the Panchala, the Matsya, the Kekaya, and the Prabhadraka
host. And soon abandoning in that battle, Pandu's son (Arjuna) capable of
drawing the bow with even his left hand, Bhishma rushed towards Drupada,
the king of the Panchalas, surrounded by his host. And he soon covered
his dear relative with innumerable arrows. Like a forest consumed by fire
at the end of winter, the troops of Drupada were seen to be consumed. And
Bhishma stood in that battle like a blazing fire without smoke, or like
the Sun himself at midday scorching everything around with his heat. The
combatants of the Pandavas were not able to even look at Bhishma. And
afflicted with fear, the Pandava host cast its eyes around, and not
beholding any protector, looked like a herd of kine afflicted by cold.
Slaughtered or retreating in despondence being crushed the while, loud
cries, O Bharata, of oh and alas arose among the troops of the Pandavas.
Then Bhishma the son of Santanu, with bow always drawn to a circle, shot
therefrom blazing arrows that resembled virulent poison. And creating
continuous lines of arrows in all directions, that hero of rigid vows
slew Pandava car-warriors, naming each, O Bharata, beforehand. And then
when the troops of the Pandavas were routed and crushed all over the
field, the sun set and nothing could be seen. And then beholding Bhishma,
O bull of Bharata's race, proudly standing in battle, the Parthas
withdrew their forces (for nightly rest)."



SECTION L

Sanjaya said, "When the troops, O bull of Bharata's race, were withdrawn
on the first day, and when Duryodhana was filled with delight upon
(beholding) Bhishma excited with wrath in battle, king Yudhisthira the
just, speedily repaired unto Janardana, accompanied by all his brothers
and all the kings (on his side). Filled with great grief thinking of his
defeat, and beholding Bhishma's prowess, O king, he addressed that scion
of Vrishni's race, saying, 'Behold, O Krishna, that mighty bowman Bhishma
of terrible prowess. He consumes with his arrow my troops like fire
(consuming) dry grass. How shall we even look at that high-souled
(warrior) who is licking up my troops like fire fed with clarified
butter? Beholding; that tiger among men, that mighty warrior armed with
the bow, my troops fly away, afflicted with arrows. Enraged Yama himself,
or He armed with the thunder, or even Varuna noose in hand, or Kuvera
armed with mace, may be vanquished in battle but the mighty car-warrior
Bhishma, of great energy is incapable of being vanquished. Such being the
case, I am sinking in the fathomless ocean represented by Bhishma,
without a boat (to rescue me). [352] In consequence, O Kesava, of the
weakness of my understanding, having obtained Bhishma (for a foe in
battle), I shall, O Govinda, retire into woods. To live there is
preferable to devoting these lords of earth to Death in the form of
Bhishma. Conversant with mighty weapons, Bhishma, O Krishna, will
annihilate my army. As insects rush into the blazing fire for their own
destruction, the combatants of my army are even so. In putting forth
prowess for the sake of kingdom, O thou of Vrishni's race, I am being led
to destruction. My heroic brothers also are pained and afflicted with
arrows for my sake, having been deprived of both sovereignty and
happiness in consequence of their love for their eldest brother. We
regard life very highly, for, under these circumstances, life is too
precious (to be sacrificed). During the remainder of my days I will
practise the severest of ascetic austerities. I will not, O Kesava, cause
these friends of mine to be slain. [353] The mighty Bhishma incessantly
stays, with his celestial weapon, many thousands of my car-warriors who
are foremost of smiters. Tell me, O Madhava, without delay, what should
be done that might do me good. As regards Arjuna, I see that he is an
indifferent spectator in this battle. Endued with great might, this Bhima
alone, remembering Kshatriya duties, fighteth putting forth the prowess
of his arms and to the utmost of his power. With his hero-slaying mace,
this high-souled (warrior), to the full measure of his powers, achieveth
the most difficult feats upon foot-soldiers and steeds and cars and
elephants. This hero, however, is incapable, O sire, of destroying in
fair fight the hostile host in even a century. This thy friend (Arjuna)
alone (amongst) is conversant with (mighty) weapons. He, however,
beholding us consumed by Bhishma and the high-souled Drona, looketh
indifferently on us. The celestial weapons of Bhishma and the high-souled
Drona, incessantly applied, are consuming all the Kshatriyas. O Krishna,
such is his prowess, that Bhishma, with wrath excited, aided by the kings
(on his side), will, without doubt annihilate us. O Lord of Yoga, look
for that great bowman, that mighty car-warrior, who will give Bhishma his
quietus like rain-charged clouds quenching a forest conflagration. (Then)
through thy grace, O Govinda, the son of Pandu, their foes being slain,
will, after recovery of their kingdom, be happy with their kinsmen.

"Having said this, the high-souled son of Pritha, with heart afflicted by
grief and mind turned within, remained silent for a long while in a
reflected mood. Beholding the son of Pandu stricken with grief and
deprived of his senses by sorrow, Govinda then gladdening all the
Pandavas said, 'Do not grieve, O chief of the Bharatas. It behoveth thee
not to grieve, when thy brothers are all heroes and renowned bowmen in
the world. I also am employed in doing thee good, as also that mighty
car-warrior Satyaki and Virata and Drupada, both reverend in years, and
Dhrishtadyumna of Prishata's line. And so also, O best of kings, all
these monarchs with their (respective) troops are expectant of thy favour
and devoted to thee, O king. This mighty car-warrior Dhrishtadyumna of
Prishata's race placed in command of thy army is always desirous of thy
welfare and engaged in doing that which is agreeable to thee, as also
this Sikhandin, O thou of mighty arms, who is certainly the slayer of
Bhishma. Hearing these words, the king (Yudhishthira), said, unto that
mighty car-warrior Dhrishtadyumna, in that very assembly and in the
hearing of Vasudeva, these words, O Dhrishtadyumna, mark these words that
I say unto thee, O thou of Prishata's line. The words uttered by me
should not be transgressed. Approved by Vasudeva, thou hast been the
commander of our forces. As Kartikeya, in days of old, was ever the
commander of the celestial host, so also art thou, O bull among men, the
commander of the Pandava host. Putting forth thy prowess, O tiger among
men, slay the Kauravas. I will follow thee, and Bhima, and Krishna also,
O sire, and the sons of Madri united together, and the sons of Draupadi
accoutred in mail, and all the other foremost of kings, O bull among men.
Then gladdening (the listeners) Dhrishtadyumna said, 'Ordained of old by
Sambhu himself, I am, O son of Pritha, the slayer of Drona. I shall now
fight in battle against Bhishma, and Drona and Kripa and Salya and
Jayadratha and all the proud monarchs (on the Kuru side)'. When that
foremost of princes, that slayer of foes, the son of Prishata, said this
defiantly, the Pandava warriors, endued with great energy and incapable
of being defeated in battle, all set up a loud shout. And then Pritha's
son Yudhishthira said unto the commander of his army, the son of
Prishata, (these words), 'An array known by the name of Krauncharuma,
that is destructive of all foes, and that was spoken of by Vrihaspati
unto Indra in days of old when the gods and the Asuras fought,--that
array destructive of hostile divisions, do thou form. Unseen before, the
kings behold it, along with the Kurus.' Thus addressed by that god among
men, like Vishnu addressed by the wielder of the thunderbolt, [354] he
(Dhrishtadyumna), when morning dawned, placed Dhananjaya in the van of
the whole army. And Dhananjaya's standard, created at Indra's command by
the celestial artificer, while moving through the skies, seemed
wonderfully beautiful. Decked with banners bearing hues resembling those
of Indra's bow, [355] coursing through the air like a ranger of the skies,
and looking like the fleeting edifice of vapour in the welkin, it seemed,
O sire to glide dancingly along the track of the car (to which it was
attached). And the bearer of Gandiva with that (standard) graced with
gems, and that standard itself with the bearer of Gandiva, looked highly
adorned, like the Self-create with the Sun (and the Sun with the
Self-create). [356] And king Drupada, surrounded by a large number of
troops, became the head (of that array). And the two kings Kuntibhoja and
Saivya became its two eyes. And the ruler of the Dasarnas, and the
Prayagas, with the Daserakas, and the Anupakas, and the Kiratas were
placed in its neck, O bull of Bharata's race. And Yudhishthira, O king,
with the Patachcharas, the Hunas, the Pauravakas and the Nishadas, became
its two wings, so also the Pisachas, with the Kundavishas, and the
Mandakas, the Ladakas, the Tanganas, and the Uddras, O Bharata, and the
Saravas, the Tumbhumas, the Vatsas, and the Nakulas. And Nakula and
Sahadeva placed themselves on the left wing. And on the joints of the
wings were placed ten thousand cars and on the head a hundred thousand,
and on the back a hundred millions and twenty thousand and on the neck a
hundred and seventy thousand. And on the joints of the wings, the wings
and the extremities of the wings proceeded elephants in large bodies,
looking, O king, like blazing mountains. And the rear was protected by
Virata aided by the Kekayas, and the ruler of Kasi and the king of the
Chedis, with thirty thousand cars. [357] Forming, O Bharata, their mighty
array thus, the Pandavas, expectant of sunrise, waited for battle, all
cased in armour. And their white umbrellas, clean and costly, and
brilliant as the sun, shone resplendent on their elephants and cars." [358]



SECTION LI

Sanjaya said, "Beholding the mighty and terrible array called Krauncha
formed by Pandu's son of immeasurable energy, thy son, approaching the
preceptor, and Kripa, and Salya, O sire, and Somadatta's son, and
Vikarna, and Aswatthaman also, and all his brothers too, headed by
Dussasana, O Bharata, and other immeasurable heroes assembled there for
battle, said these timely words, gladdening them all, 'Armed with various
kinds of weapons, ye all are conversant with the meaning of the
scriptures. Ye mighty car-warriors, each of you is singly capable of
slaying in battle the sons of Pandu with their troops. How much more
then, when ye are united together. Our host, therefore, which is
protected by Bhishma, is immeasurable, while that host of theirs, which
is protected by Bhima, is measurable. [359] Let the Samsthanas, the
Surasenas, the Venikas, the Kukkuras, the Rechakas, the Trigartas, the
Madrakas, the Yavanas, with Satrunjayas, and Dussasana, and that
excellent hero Vikarna, and Nanda and Upanandaka, and Chitrasena, along
with the Manibhadrakas, protect Bhishma with their (respective)
troops,'--Then Bhishma and Drona and thy sons, O sire, formed a mighty
array for resisting that of the Parthas. And Bhishma, surrounded by a
large body of troops, advanced, leading a mighty army, like the chief of
the celestials himself. And that mighty bowman, the son of Bharadwaja,
endued with great energy, followed him with the Kuntalas, the Dasarnas,
and the Magadhas, O king, and with the Vidarbhas, the Melakas, the
Karnas, and the Pravaranas also. And the Gandharas, the Sindhusauviras,
the Sivis and the Vasatis with all their combatants also, (followed)
Bhishma, that ornament of battle, and Sakuni, with all his troops
protected the son of Bharadwaja. And then king Duryodhana, united with
all his brothers, with the Aswalakas, the Vikarnas, the Vamanas, the
Kosalas, the Daradas, the Vrikas, as also the Kshudrakas and the Malavas
advanced cheerfully against the Pandava host. And Bhurisravas, and Sala,
and Salya, and Bhagadatta, O sire, and Vinda and Anuvinda of Avanti,
protected the left flank. And Somadatta, and Susarman, and Sudakshina,
the ruler of the Kamvojas and Satayus, and Srutayus, were on the right
flank. And Aswatthaman, and Kripa, and Kritavarman of Satwata's race,
with a very large division of the troops, were, stationed at the rear of
the army. And behind them were the rulers of many provinces, and Ketumat,
and Vasudana, and the powerful son of the king of Kasi. Then all the
troops on thy side cheerfully waiting for battle, O Bharata, blew their
conches with great pleasure, and set up leonine roars. And hearing the
shouts of those (combatants) filled with delight the venerable Kuru
grandsire, endued with great prowess, uttering a leonine roar, blew his
conch. Thereupon, conches and drums and diverse kinds of Pesis and
cymbals, were sounded at once by others, and the noise made became a loud
uproar. And Madhava and Arjuna, both stationed on a great car unto which
were yoked white steeds, blew their excellent conches decked with gold
and jewels. And Hrishikesa blew the conch called Panchajanya, and
Dhananjaya (that called) Devadatta. And Vrikodara of terrible deeds blew
the huge conch called Paundra. And Kunti's son king Yudhishthira blew the
conch called Anantavijaya, while Nakula and Sahadeva (those conches
called) Sughosa and Manipushpaka. [360] And the ruler of Kasi, and Saivya,
and Sikhandin the mighty car-warrior, and Dhrishtadyumna, and Virata, and
the mighty car-warrior Satyaki, and that great bowman the king of the
Panchalas, and the five sons of Draupadi, all blew their large conches
and set up leonine roars. And that great uproar uttered there by those
heroes, loudly reverberated through both the earth and the welkin. Thus,
O great king, the Kurus and the Pandavas, both filled with delight,
advanced against each other for battling again, and scorching each other
thus."



SECTION LII

Dhritarashtra said, "When mine and the hostile hosts were thus formed
into battle array, how did the foremost of smiters begin to strike?"

Sanjaya said, "When all the divisions were thus arrayed, the combatants
waited, each cased in mail, and with their beautiful standards all
upraised. And beholding the (Kuru) host that resembled the limitless
ocean, thy son Duryodhana, O king, stationed within it, said unto all the
combatants on thy side, 'Cased in mail (as ye are), begin ye the fight'.
The combatants then, entertaining cruel intentions, and abandoning their
very lives, all rushed against the Pandavas, with standards upraised. The
battle that took place then was fierce and made the hair stand on end.
And the cars and elephants all got mixed together. And shafts with
beautiful feathers, and endued with great energy and sharp points, shot
by car-warriors fell upon elephants and horses. And when the battle began
in this way, the venerable Kuru grandsire, the mighty-armed Bhishma of
terrible prowess, cased in mail, taking up his bow, and approaching them,
showered an arrowy downpour on the heroic son of Subhadra, and the mighty
car-warrior Arjuna, and the ruler of the Kekayas and Virata, and
Dhrishtadyumna of Prishata's race, as also upon the Chedi and the Matsya
warriors. And that mighty array (of the Pandavas) wavered at the onset of
that hero. And terrific was the encounter that took place between all the
combatants. And horse-men and car-warriors and foremost of steeds fell
fast. And the car-divisions of the Pandavas began to fly away. Then that
tiger among men, Arjuna, beholding that mighty car-warrior Bhishma,
angrily said unto him of Vrishni's race. 'Proceed to the place where the
grandsire is. O thou of Vrishni's race, it is evident that this Bhishma,
with wrath excited, will annihilate for Duryodhana's benefit my host. And
this Drona, and Kripa and Salya and Vikarna, O Janardana, united with
Dhritarashtra's sons headed by Duryodhana, and protected by this firm
bowman, will slaughter the Panchalas. Even I, therefore, shall stay
Bhishma for the sake of my troops, O Janardana.' Unto him Vasudeva then
said, 'Be careful, O Dhananjaya, for I will soon take thee, O hero,
towards the grandsire's car.' Having said this, O king, Saurin took that
car, which was celebrated over the world, before the car of Bhishma. With
numerous banners all waving, with steeds looking handsome like a flight
of (white) cranes, with standard upraised on which was the ape roaring
fiercely, upon his large car of solar effulgence and whose rattle
resembled roar of the clouds, slaughtering the Kaurava divisions and the
Surasenas also, the son of Pandu, that enhancer of the joys of friends
speedily came to the encounter. Him (thus) rushing impetuously like an
infuriate elephant and (thus) frightening in a battle brave combatants
and felling them with his shafts, Bhishma the son of Santanu, protected
by the warriors headed by Saindhava and by the combatants of the East and
the Sauviras and the Kekayas, encountered with great impetuosity. Who
else save the Kuru grandsire and those car-warriors, viz., Drona and
Vikartana's son (Karna), are capable of advancing in battle against the
bearer of the bow called Gandiva? Then, O great king, Bhishma, the
grandsire of the Kauravas, struck Arjuna with seventy-seven arrows and
Drona (struck him) with five and twenty, and Kripa with fifty, and
Duryodhana with four and sixty, and Salya with nine arrows; and Drona's
son, that tiger among men, with sixty, and Vikarna with three arrows; and
Saindhava with nine and Sakuni with five. And Artayani O king, pierced
Pandu's son with three broad-headed arrows. And (though) pierced on all
sides by them with sharp arrows, that great bowman, [361] that
mighty-armed (warrior), wavered not like mountain that is pierced (with
arrows). Thereupon he, the diadem-decked, of immeasurable soul, O bull of
Bharata's race, in return pierced Bhishma with five and twenty, and Kripa
with nine arrows, and Drona with sixty, O tiger among men, and Vikarna
with three arrows; and Artayani with three arrows, and the king
(Duryodhana) also with five. And then Satyaki, and Virata and
Dhrishtadyumna of Prishata's race, and the sons of Draupadi, and
Abhimanyu, all surrounded him, (proceeding to his support). Then the
prince of the Panchalas, supported by the Somakas, advanced towards the
great bowman Drona who was engaged in seeking the welfare of Ganga's son.
Then Bhishma, that foremost of car-warriors, speedily pierced the son of
Pandu with eighty sharp arrows, upon which the combatants on thy side
were much gratified. Hearing the shouts of those lions among
car-warriors, Dhananjaya, endued with great prowess, then cheerfully
entered into the midst of those lions among car-warriors and sported with
his bow, O king, (successively) aiming those mighty car-warriors. Then
that ruler of men, king Duryodhana, said unto Bhishma, beholding his own
troops (thus) afflicted in battle by the son of Pritha. 'This mighty son
of Pandu, O sire, accompanied by Krishna, felling all our troops, cutteth
down our roots, even though thou, O son of Ganga, and that foremost of
car-warriors, Drona, are alive. O monarch, it is for thee only that this
Karna, laying aside his weapons, doth not fight with the sons of Pritha
in battle (though) he is ever a well-wisher of mine, Do, therefore, that,
O son of Ganga by which Phalguni may be slain. 'Thus addressed, O king,
thy sire Devavrata, saying, 'Fie to Kshatriya usage', then proceeded
towards Partha's car. And all the kings, O monarch, seeing both those
warriors with white steeds yoked unto their cars stationed (for battle),
set up loud leonine roars, and also blew their conches, O sire. And
Drona's son and Duryodhana, and thy son Vikarna, surrounding Bhishma in
that combat, stood, O sire, for battle. And so all the Pandavas,
surrounding Dhananjaya, stood for fierce conflict. And the battle then
commenced. And the son of Ganga pierced Partha in that combat with nine
shafts. And Arjuna pierced him in return with ten shafts penetrating into
the very vitals. Then, with a thousand arrows, well shot, Pandu's son
Arjuna, famed for his skill in battle, shrouded Bhishma on all sides.
That arrowy net, however, of Partha, O king, Bhishma the son of Santanu
baffled with an arrowy net (of his own). And both well-pleased, and both
delighting in battle, fought with each other without each gaining any
advantage over the other, and each desirous of counteracting the other's
feats. And the successive flights of arrows shot from Bhishma's bow were
seen to be dispersed by the shafts of Arjuna. And so the flights of
arrows shot by Arjuna, cut off by the arrows of Ganga's son, all fell
down on the ground. And Arjuna pierced Bhishma with five and twenty
arrows of sharp points. And Bhishma, too, in that combat, pierced Partha
in return with nine arrows. And those two mighty warriors, those
chastisers of foes, piercing each other's steeds, and also the shafts and
the wheels of each other's cars, began to sport. Then, O king, Bhishma,
that foremost of smiters, struck Vasudeva between his two breasts with
three arrows. And the slayer of Madhu, struck with those shafts shot from
Bhishma's bow, shone in that battle, O king, like a flowering Kinsuka.
Then Arjuna, indignant at seeing Madhava, pierced in that combat the
charioteer of Ganga's son with three arrows. And both heroes, striving
with each other against each other's car, succeeded not in taking aim at
each other in the combat. And in consequence of the ability and dexterity
of the charioteers of both those warriors, both displayed, O king,
beautiful circles and advancings and retreatings in respect of their
moving cars. And, O monarch, seeing the opportunity to strike, they
frequently changed positions, O king, for obtaining what they sought. And
both the heroes blew their conches, mingling that blare with their
leonine roars. And those mighty car-warriors twang their bows, both in
the same manner. And with the blare of their conches and the rattle of
their car-wheels, the very Earth was suddenly rent. And it began to
tremble and produce subterranean noises. And nobody, O bull of Bharata's
race, could detect any latches in either of them. Both of them was
possessed of great might and great courage in battle, each was other's
match. And by (the sight of) his standard alone, the Kauravas could
approach him (for aid). And so the Pandavas approached Pritha's son (for
aid), guided by his standard only. And beholding, O king, prowess thus
displayed by those two foremost of men, O Bharata, all creatures
(present) in that battle were filled with wonder. And none, O Bharata,
observed any difference between the two, just as none finds any
transgression in a person observant of morality. And both of them (at
times) became perfectly invisible in consequence of clouds of arrows. And
soon enough both of them in that battle became visible. And the gods with
Gandharvas and the Charanas, and the great Rishis beholding their
prowess, said unto one another. These mighty car-warriors when excited
with rage, are incapable of ever being vanquished in battle by all the
worlds with the gods, the Asuras and the Gandharvas. This highly
wonderful battle would be wonderful in all the worlds. Indeed, a battle
such as this will never take place again. Bhishma is incapable of being
conquered in combat by Pritha's son of great intelligence, showering his
arrows in battle, with bow and car and steeds. So also that great bowman,
the son of Pandu, incapable of being vanquished in battle by the very
gods, Bhishma is not competent to conquer in combat. As long as the world
itself will last, so long will this battle continue equally. We heard
these words, O king, fraught with the praise of Ganga's son and Arjuna in
battle bruited about there. And while those two were engaged in
displaying their prowess, other warriors of thy side and of the Pandavas,
O Bharata, slew one another in battle, with sharp-edged scimitars, and
polished battle-axes, and innumerable arrows, and diverse kinds of
weapons. And the brave combatants of both armies cut one another down,
while that terrible and murderous conflict lasted. And the encounter
also, O king, that took place between Drona and the prince of the
Panchalas, was awful."



SECTION LIII

Dhritarashtra said, "Tell me, O Sanjaya, how that great bowman Drona and
the Panchala prince of Prishata's race encounter each other in battle,
each striving his best. I regard destiny to be superior, O Sanjaya, to
exertion, when Santanu's son Bhishma (even) could not escape Pandu's son
in battle. Indeed, Bhishma, when enraged in battle could destroy all
mobile and immobile creatures, why, O Sanjaya, could he not then by his
prowess, escape the son of Pandu in battle?"

Sanjaya said, 'Listen, O king, quietly to this terrific battle. The son
of Pandu is incapable of being vanquished by the very gods with Vasava.
Drona with diverse arrows pierced Dhrishtadyumna and felled the latter's
charioteer from his niche in the car. [362] And, O sire, the enraged hero
also afflicted Dhrishtadyumna's four steeds with four excellent shafts.
And the heroic Dhrishtadyumna too pierced Drona in the combat with nine
sharp arrows and addressed him, saying, 'Wait--Wait'. 'Then, again,
Bharadwaja's son of great prowess and immeasurable soul, covered with his
arrows the wrathful Dhrishtadyumna. And he took up a dreadful arrow for
the destruction of Prishata's son whose force resembled that of Sakra's
bolt and which was like a second rod of death. And beholding that arrow
aimed by Bharadwaja in battle, loud cries of oh and alas arose, O
Bharata, among all the combatants. And then we beheld the wonderful
prowess of Dhrishtadyumna insomuch that the hero stood alone, immovable
like a mountain. And he cut off that terrible and blazing arrow coming
towards him like his own Death, and also showered an arrowy downpour on
Bharadwaja's son. And beholding that difficult feat achieved by
Dhrishtadyumna, the Panchalas with the Pandavas, filled with delight, set
up loud shouts. And that prince, endued with great prowess, desirous of
slaying Drona hurled at him a dart of great impetuosity, decked with gold
and stones of lapis lazuli. Thereupon the son of Bharadwaja, smiling the
while, cut off into three fragments that dart decked with gold that was
coming towards him impetuously. Beholding his dart thus baffled,
Dhrishtadyumna of great prowess rained arrowy downpours on Drona, O king.
Then that mighty car-warrior Drona, baffling that arrowy shower, cut off
when the opportunity presented, the bow of Drupada's son. His bow (thus)
cut off in the combat, that mighty warrior of great fame hurled at Drona
a heavy mace endued with the strength of the mountain. And hurled from
his hands, that mace coursed through the air for Drona's destruction. And
then we beheld the wonderful prowess of Bharadwaja's son. By (the)
lightness (of his car's motion), he baffled that mace decked with gold,
and having baffled it, he shot at Prishata's son many shafts of sharp
edge, well-tempered, furnished with golden wings, and whetted on stone.
And these, penetrating through Prishata's coat of mail, drank his blood
in that battle. Then the high-souled Dhrishtadyumna, taking up another
bow, and putting forth his prowess pierced Drona in that encounter with
five shafts. And then those two bulls among men, both covered with blood,
looked beautiful like two blossoming Kinsukas in spring variegated with
flowers. Then, O king, excited with wrath and putting forth his prowess
at the head of his division, Drona once more cut off the bow of Drupada's
son. And then that hero of immeasurable soul covered that warrior whose
bow was cut off, with innumerable straight arrows like the clouds
showering rain on a mountain. And he also felled his foe's charioteer
from his niche in the car. And his four steeds, too, with four sharp
arrows, Drona felled in that combat that set up a leonine roar. And with
another shaft he cut off the leathern fence that cased Dhrishtadyumna's
hand. His bow cut off, deprived of car, his steeds slain, and charioteer
overthrown, the prince of Panchala alighted from his car, mace in hand,
displaying great prowess. But before he could come down from his car, O
Bharata, Drona with his shafts cut off that mace into fragments. This
feat seemed wonderful to us. And then the mighty prince of the Panchalas
of strong arms, taking a large and beautiful shield decked with a hundred
moons, and a large scimitar of beautiful make, rushed impetuously from
desire of slaying Drona, like a hungry lion in the forest towards an
infuriate elephant. Then wonderful was the prowess that we behold of
Bharadwaja's son, and his lightness (of hand) in the use of weapons, as
also the strength of his arms, O Bharata, in as much as, alone, he
checked Prishata's son with a shower of arrows. And although possessed of
great might in battle, he was unable to proceed further. And we behold
the mighty car-warrior Dhrishtadyumna staying where he did and warding
off those clouds of arrows with his shield, using his arms with great
dexterity. Then the mighty-armed Bhima endued with great strength quickly
came there, desirous of aiding in battle the high-souled son of Prishata.
And he pierced Drona, O king, with seven sharp-pointed arrows, and
speedily caused Prishata's son to be taken up on another car. Then king
Duryodhana urged the ruler of the Kalingas supported by a large division,
for the protection of Bharadwaja's son. Then that terrible and mighty
division of the Kalingas, O ruler of men, rushed against Bhima at the
command of thy son. And Drona then, that foremost of car-warriors,
abandoning the prince of Panchala, encountered Virata and Drupada
together. And Dhrishtadyumna also proceeded to support king Yudhishthira
in battle. And then commenced a fierce battle, making the hair stand on
end, between the Kalingas and the high-souled Bhima, a battle that was
destructive of the universe, terrific, and awful."



SECTION LIV

Dhritarashtra said, "How did the ruler of the Kalingas, that commander of
a large division, urged by my son, and supported by his troops, fight in
battle with the mighty Bhimasena of wonderful feats, that hero wandering
over the field of battle with his mace like Death himself club in hand?"

Sanjaya said, "Thus urged by thy son, O great king, the mighty king of
the Kalingas, accompanied by a large army advanced towards Bhima's car.
And Bhimasena, then, O Bharata, supported by the Chedis, rushed towards
that large and mighty army of the Kalingas, abounding with cars, steeds,
and elephants, and armed with mighty weapons, and advancing towards him
with Ketumat, the son of the king of the Nishadas. And Srutayus also,
excited with wrath, accoutred in mail, followed by his troops in
battle-array, and, accompanied by king Ketumat, came before Bhima in
battle. And the ruler of the Kalingas with many thousands of cars, and
Ketumat with ten thousand elephants and the Nishadas, surrounded
Bhimasena, O king, on all sides. Then the Chedis, the Matsyas, and
Karushas, with Bhimasena at their head, with many kings impetuously
rushed against the Nishadas. And then commenced the battle, fierce and
terrible, between the warriors rushing at one another from desire of
slaughter. And terrific was the battle that suddenly took place between
Bhima and his foes, resembling the battle, O great king, between Indra
and the mighty host of Diti's sons. And loud became the uproar, O
Bharata, of that mighty army struggling in battle, that resembled the
sound of the roaring ocean. And the combatants, O king, cutting one
another, made the whole field resemble a crematorium strewn with flesh
and blood. And combatants, impelled by the desire of slaughter could not
distinguish friend from foe. And those brave warriors, incapable of being
easily defeated in battle, even began to strike down their own friend.
And terrific was the collision that took place between the few and many,
between the Chedis (on the one side) and the Kalingas and the Nishadas, O
king, (on the other). Displaying their manliness to the best of their
power, the mighty Chedis, abandoning Bhimasena, turned back, and when the
Chedis ceased to follow him, the son of Pandu, encountering all the
Kalingas, did not turn back, depending upon the might of his own arms.
Indeed, the mighty Bhimasena moved not, but from the terrace of his car
covered the division of the Kalingas with showers of sharp arrows. Then
that mighty bowman, the king of the Kalingas, and that car-warrior, his
son known by the name of Sakradeva, both began to strike the son of Pandu
with their shafts. And the mighty-armed Bhima, shaking his beautiful bow,
and depending on the might of his own arms, fought with Kalinga, and
Sakradeva, shooting in that battle innumerable arrows, slew Bhimasena's
steeds with them. And beholding that chastiser of foes Bhimasena deprived
of his car, Sakradeva rushed at him, shooting sharp arrows. And upon
Bhimasena, O great king, the mighty Sakradeva showered arrowy downpours
like the clouds after summer is gone. But the mighty Bhimasena, staying
on his car whose steeds had been slain, hurled at Sakradeva a mace made
of the hardest iron. And slain by that mace, O king, the son of the ruler
of the Kalingas, from his car, fell down on the ground, with his standard
and charioteer. Then that mighty car-warrior, the king of the Kalingas
beholding his own son slain, surrounded Bhima on all sides with many
thousands of cars. Then the mighty-armed Bhima endued with great
strength, abandoning mace, took up a scimitar, desirous of achieving a
fierce feat. And that bull among men also took up, O king, crescents made
of gold. And the ruler of the Kalingas also, excited with wrath, and
rubbing his bowstring, and taking up a terrible arrow (deadly) as poison
of the snake, shot it at Bhimasena, desirous at that monarch was of
slaying (the Pandava). That sharp arrow, thus shot and coursing
impetuously, Bhimasena, O king, cut in twain with his huge sword. And
filled with delight he set up a loud shout, terrifying the troops. And
the ruler of the Kalingas, excited with rage in that combat with
Bhimasena, quickly hurled at him fourteen bearded darts whetted on stone.
The mighty-armed son of Pandu, however, with that best of scimitars,
fearlessly cut into fragments in a trice, O king, those darts while
coursing through the welkin and before they could reach him. And having
in that battle (thus) cut off those fourteen darts Bhima, that bull among
men, beholding Bhanumat, rushed at him. Bhanumat then covered Bhima with
a shower of arrows, and set up a loud shout, making the welkin resound
with it. Bhima, however, in that fierce battle, could not bear that
leonine shout. Himself endued with a loud voice, he also shouted very
loudly. And at these shouts of his, the army of the Kalingas became
filled with fear. In that battle they no longer regarded Bhima, O bull
among men, as a human being. Then, O great king, having uttered a loud
shout, Bhima, sword in hand impetuously jumping on (Bhanumat's) excellent
elephant aided by the latter's tusks, gained, O sire, the back of that
prince of tuskers, and with his huge sword cut Bhanumat, dividing him in
the middle. That chastiser of foes, then, having (thus) slain in battle
the prince of the Kalingas, next [363] made his sword which was capable of
bearing a great strain, to descend upon the neck of that elephant. His
head cut off, that prince of elephants fell down with a loud roar, like a
crested mountain (whose base is) eaten away by the impetuous (surges of
the) sea. And jumping down, O Bharata, from that failing elephant, the
prince of Bharata's race, of undepressed soul, stood on the ground, sword
in hand and accoutred in mail (as before). And felling numerous elephants
on all sides, he wandered (over the field), making many paths (for
himself). And then he seemed to be like a moving wheel of fire
slaughtering whole divisions of cavalry, of elephants, and cars, and
large bodies of infantry. And that lord among men, the mighty Bhima, was
seen to move over the field with the activity of the hawk, quickly
cutting off in that battle, with his sharp-edged sword, their bodies and
heads, as also those of the combatants on elephant. And combatant on
foot, excited with rage, all alone, and like Yama at the season of
universal dissolution, he struck terror into his foes and confounded
those brave warriors. Only they that were senseless rushed with loud
shouts at him wandering in that great battle with impetuosity, sword in
hand. And that grinder of foes, endued with great strength, cutting off
the shafts and yokes of warriors on their cars, slew those warriors also.
And Bhimasena was seen, O Bharata, to display diverse kinds of motions
there. He wheeled about, and whirled about on high, and, made
side-thrusts, and jumped forward, and ran above, and leapt high. And, O
Bharata, he was also seen to rush forward and rush upward. And some
mangled by the high-souled son of Pandu by means of his excellent sword,
shrieked aloud, struck at their vitals or fell down deprived of life. And
many elephants, O Bharata, some with trunks and the extremities of their
tusks cut off, and others having their temporal globes cut open, deprived
of riders, slew their own ranks and fell down uttering loud cries. And
broken lances, O king, and the head of elephant drivers, and beautiful
housings of elephants, and chords resplendent with gold, and collars, and
darts and mallets and quivers, diverse kinds of machines, and beautiful
bows, short arrows with polished heads, with hooks and iron crows for
guiding elephants, bells of diverse shape, and hilts decked with gold,
were seen by us falling down or (already) fallen along with riders of
steeds. And with elephants (lying down) having the fore parts and hind
parts of their bodies and their trunks cut off, or entirely slain, the
field seemed to be strewn with fallen cliffs. That bull among men, having
thus crushed the huge elephants, next crushed the steeds also. And, O
Bharata, that hero also felled the foremost of cavalry soldiers. And the
battle, O sire, that took place between him and them was fierce in the
extreme. And hilts and traces, and saddle girths resplendent with gold,
and covers for the back of steeds, and bearded darts, and costly swords,
and coats of mail, and shields, and beautiful ornaments, were seen by us
strewn over the ground in that great battle. And he caused the earth to
be strewn over (with blood) as if it were variegated with lilies. And the
mighty son of Pandu, jumping high and dragging some car-warriors down
with his sword felled them along with (their) standards. Frequently
jumping up or rushing on all sides, that hero endued with great activity,
wandering along many routes, caused the combatants to be amazed. And some
he slew by his legs, and dragging down others he pressed them down under
the earth. And others he cut off with his sword, and others he frightened
with his roars. And others he threw down on the ground by the force of
his thighs (as he ran). And others, beholding him, fled away in terror.
It was thus that that vast force of the Kalingas endued with great
activity, surrounding the terrible Bhimasena in battle, rushed at him.
Then, O bull of Bharata's race, beholding Srutayush at the head of
Kalinga troops, Bhimasena rushed at him. And seeing him advancing the
ruler of the Kalingas, of immeasurable soul, pierced Bhimasena between
his breasts with nine arrows. Struck with those shafts shot by the ruler
of the Kalingas, like an elephant pierced with the hook, Bhimasena blazed
up with wrath like fire fed with fuel. Then Asoka, that best of
charioteers, bringing a car decked with gold, caused Bhima to mount on
it. And thereupon that slayer of foes, the son of Kunti, speedily mounted
on that car. And then he rushed at the ruler of the Kalingas,
saying,--'Wait, Wait'. And then the mighty Srutayush excited with wrath,
shot at Bhima many sharp arrows, displaying his lightness of hand, and
that mighty warrior, Bhima, forcibly struck with those nine sharp arrows
shot by Kalinga from his excellent bow, yielded to great wrath, O king,
like a snake struck with a rod. Then that foremost of mighty men, Bhima,
the son of Pritha, excited with rage and drawing his bow with great
strength, slew the ruler of the Kalingas with seven shafts made wholly of
iron. And with two shafts he slew the two mighty protectors of the
car-wheels of Kalinga. And he also despatched Satyadeva and Satya to the
abode of Yama. Of immeasurable soul, Bhima also, with many sharp arrows
and long shafts, caused Ketumat to repair unto Yama's abode. Then the
Kshatriyas of the Kalinga country, excited with rage and supported by
many thousands of combatants, encountered the wrathful Bhimasena in
battle. And armed with darts and maces and scimitars and lances and
swords and battle-axes, the Kalingas, O king, hundreds upon hundreds
surrounded Bhimasena. Baffling that risen shower of arrows, that mighty
warrior then took up his mace and jumped down (from his car) with great
speed. [364] And Bhima then despatched seven hundred heroes to Yama's
abode. And that grinder of foes despatched, in addition, two thousand
Kalingas to the region of death. And that feat seemed highly wonderful.
And it was thus that the heroic Bhima of terrible prowess repeatedly
felled in battle large bands of the Kalingas. And elephants deprived by
Pandu's son, in that battle, of their riders, and afflicted with arrows
wandered on the field, treading down their own ranks and uttering loud
roars like masses of clouds driven by the wind. Then the mighty-armed
Bhima, scimitar in hand, and filled with delight, blew his conch of
terrible loudness. And with that blare he caused the hearts of all the
Kalinga troops to quake with fear. And, O chastiser of foes, all the
Kalingas seemed at the same time to be deprived of their senses. And all
the combatants and all the animals shook with terror. And in consequence
of Bhimasena wandering in that battle through many paths or rushing on
all sides like a prince of elephants, or frequently jumping up, a trance
seemed to be engendered there that deprived his foes of their senses. And
the whole (Kalinga) army shook with terror of Bhimasena, like a large
lake agitated by an alligator. And struck with panic in consequence of
Bhima of wonderful achievements, all the Kalinga combatants fled away in
all directions. When, however, they were rallied again, the commander of
the Pandava army (Dhrishtadyumna), O Bharata, ordered his own troops,
saying,--'Fight'. Hearing the words of their commander, many leaders (of
the Pandava army) headed by Sikhandin approached Bhima, supported by many
car-divisions accomplished in smiting. And Pandu's son, king Yudhishthira
the just, followed all of them with a large elephant force of the colour
of the clouds. And thus urging all his divisions, the son of Prishata,
surrounded by many excellent warriors, took upon himself the protection
of one of the wings of Bhimasena. [365] There exists nobody on earth, save
Bhima and Satyaki, who to the prince of the Panchalas is dearer than his
very life. That slayer of hostile heroes, the son of Prishata, beheld the
mighty-armed Bhimasena, that slayer of foes, wandering among the
Kalingas. He set up many shouts, O king, and was filled with delight, O
chastiser of foes. Indeed, he blew his conch in battle and uttered a
leonine roar. And Bhimasena also, beholding the red standard of
Dhrishtadyumna on his car decked with gold and unto which were yoked
steeds white as pigeons, became comforted. [366] And Dhrishtadyumna of
immeasurable soul, beholding Bhimasena encountered by the Kalingas rushed
to the battle for his rescue. And both those heroes. Dhrishtadyumna and
Vrikodara, endued with great energy, beholding Satyaki at a distance,
furiously encountered the Kalingas in battle. And that bull among men,
the grand son of Sini, that foremost of victorious warriors, quickly
advancing to the spot took up the wing of both Bhima and Prishata's son.
Bow in hand creating a great havoc there and making himself fierce in the
extreme, he began to slay the enemy in battle. And Bhima caused a river
to flow there of bloody current, mingled with the blood and flesh of the
warriors born in Kalinga. And beholding Bhimasena then, the troops cried
aloud, O king, saying. 'This is Death himself that is fighting in Bhima's
shape with the Kalingas.' Then Santanu's son Bhishma, hearing those cries
in battle, quickly proceeded towards Bhima, himself surrounded on all
sides with combatants in army. Thereupon, Satyaki and Bhimasena and
Dhrishtadyumna of Prishata's race, rushed towards that car of Bhima
decked with gold. And all of them quickly surrounding Ganga's son in
battle, pierced Bhishma, each with three terrible shafts, without losing
a moment. Thy sire Devavrata, however, in return pierced each of those
mighty bowmen striving (in battle) with three straight shafts. And
checking those mighty car-warriors, with thousands of arrows he Slew with
his shafts the steeds of Bhima decked with golden armour. Bhima, however,
endued with great energy, staying on that car whose steeds had been
slain, with great impetuosity hurled a dart at Bhishma's car. Thy sire
Devavrata then, in that battle, cut off that dart in twain before it
could reach him, and thereupon it fell down on the earth. Then that bull
among men, Bhimasena, taking up a heavy and mighty mace made of Saikya
iron speedily jumped down from his car. And Dhrishtadyumna quickly taking
up that foremost of car-warriors on his own car, took away, in the very
sight of all the combatants, that renowned warrior. And Satyaki then from
desire of doing what was agreeable to Bhima, felled with his shaft the
charioteer of the reverend Kuru grand-sire. Upon his charioteer being
slain, that foremost of car-warriors, Bhishma, was borne away from the
field of battle by his steeds with the speed of the wind. And when that
mighty car-warrior was (thus) taken away from the field, Bhimasena then,
O monarch, blazed up like a mighty fire while consuming dry grass. And
slaying all the Kalingas, he stayed in the midst of the troops, and none,
O bull of Bharata's race, of thy side ventured to withstand him. And
worshipped by the Panchalas and the Matsyas, O bull of Bharata's race, he
embraced Dhrishtadyumna and then approached Satyaki. And Satyaki, the
tiger among the Yadus, of prowess incapable of being baffled, then
gladdening Bhimasena, said unto him, in the presence of Dhrishtadyumna,
(these words). 'By good luck the king of the Kalingas, and Ketumat, the
prince of the Kalingas, and Sakradeva also of that country and all the
Kalingas, have been slain in battle. With the might and prowess of thy
arms, by thee alone, hath been crushed the very large division of the
Kalingas that abounded with elephants and steeds and cars, and with noble
warriors, and heroic combatants.' Having said this, the long-armed
grandson of Sini, that chastiser of foes, quickly getting upon his car,
embraced the son of Pandu. And then that mighty car-warrior, coming back
to his own car, began to slay thy troops excited with rage and
strengthening (the hands of) Bhima.



SECTION LV

Sanjaya said, "When the forenoon of that day had passed away, O Bharata,
and when the destruction of cars, elephants, steeds, foot-soldiers and
horse-soldiers, proceeded on, the prince of Panchala engaged himself in
battle with these three mighty car-warriors, viz., Drona's son, Salya,
and the high-souled Kripa. And the mighty heir of Panchala's king with
many sharp shafts, slew the steeds of Drona's son that were celebrated
over all the world. Deprived then of his animals, Drona's son quickly
getting up on Salya's car, showered his shafts on the hair of the
Panchala king. And beholding Dhrishtadyumna engaged in battle with
Drona's son, the son of Subhadra, O Bharata, quickly came up scattering
his sharp arrows. And, O bull of Bharata's race, he pierced Salya with
five and twenty, and Kripa with nine arrows, and Aswatthaman with eight.
Drona's son, however, quickly pierced Arjuna's son with many winged
arrows, and Salya pierced him with twelve, and Kripa with three sharp
arrows. Thy grandson Lakshmana then, beholding Subhadra's son engaged in
battle, rushed at him, excited with rage. And the battle commenced
between them. And the son of Duryodhana, excited with rage, pierced
Subhadra's son with sharp shafts in that combat. And that (feat), O king,
seemed highly wonderful. The light-handed Abhimanyu then, O bull of
Bharata's race, excited with rage, quickly pierced his cousin with five
hundred arrows. Lakshmana also, with his shafts, then cut off his
(cousin's) bow-staff at the middle, at which, O monarch, all the people
sent forth a loud shout. Then that slayer of hostile heroes, the son of
Subhadra, leaving aside that broken bow, took up another that was
beautiful and tougher. [367] And thereupon those two bulls among men, thus
engaged in combat and desirous of counteracting each other's feats,
pierced each other with sharp shafts. King Duryodhana then, O monarch,
beholding his mighty son thus afflicted by thy grandson (Abhimanyu),
proceeded to that spot. And when thy son turned (towards that spot), all
the kings surrounded the son of Arjuna on every side with crowds of cars.
Incapable of being defeated in battle and equal in prowess unto Krishna
himself, that hero, O king, thus surrounded by those heroes, was not
agitated in the least. Then Dhananjaya, beholding Subhadra's son engaged
in battle, rushed to that spot, excited with wrath, desirous of rescuing
his own son. Thereupon the kings (on the Kuru side), headed by Bhishma
and Drona and with cars, elephants and steeds, rushed impetuously at
Savyasachin. Then a thick earthly dust, suddenly raised by foot-soldiers
and steeds and cars and cavalry troopers, covering the sky appeared on
the view. And those thousands of elephants and hundreds of kings, when
they came within reach of Arjuna's arrows, were all unable to make any
further advance. And all creatures there set up loud wails, and the
points of the compass became dark. And then the transgression of the
Kurus assumed a fierce and dreadful aspect as regards its consequences.
Neither the welkin, nor the cardinal points of the compass nor the earth,
nor the sun, could be distinguished, O best of men, in consequence of the
arrows shot by Kiritin. [368] And many were the elephants there deprived
of the standards (on their backs), and many car-warriors also, deprived
of their steeds. And some leaders of car divisions were seen wandering,
having abandoned their cars. And other car-warriors, deprived of their
cars, were seen to wander hither and thither, weapon in hand and their
arms graced with Angadas. And riders of steeds abandoning their steeds
and of elephants abandoning their elephants from fear of Arjuna, O king,
fled away in all directions. And kings were seen felled or falling from
cars and elephants and steeds in consequence of Arjuna's shafts. And
Arjuna, assuming a fierce countenance, cut off with his terrible shafts,
the upraised arms of warriors, mace in grasp, and arms bearing swords, O
king, or darts, or quivers, or shafts, or bows, or hooks, or standards,
all over the field. And spiked maces broken in fragments, and mallets, O
sire, and bearded darts, and short arrows, and swords also, in that
battle, and sharp-edged battle-axes, and lances, O Bharata, and shields
broken into pieces, and coats of mail also, O king, [369] and standards,
and weapons of all kinds thrown away and umbrellas furnished with golden
staves, and iron hooks also, O Bharata, and goads and whips, and traces
also, O sire, were seen strewn over the field of battle in heaps. There
was no man in thy army, O sire, who could advance against the heroic
Arjuna in battle. Whoever, O king, advanced against Pritha's son in
battle, pierced by sharp shafts was despatched to the other world. When
all these combatants of thine broke had fled away, Arjuna and Vasudeva
blew their excellent conches. Thy sire Devavrata then, beholding the
(Kuru) host routed, smilingly addressed the heroic son of Bharadwaja in
the battle and said, "This mighty and heroic son of Pandu, viz.,
Dhananjaya, accompanied by Krishna, is dealing with (our) troops as he
alone is competent to deal with them. He is incapable of being vanquished
in battle today by any means, judging by his form that we see now so like
unto that of the Destroyer himself at the end of the Yuga. This vast host
again (of ours) is incapable of being rallied. Behold, looking at one
another, our troops are flying away. Yon Sun, robbing in every way the
vision of the whole world, is about to reach that best of mountains
called Asta. [370] For this, O bull among men, I think that the hour is
come for the withdrawal (of the army). The warriors, who have all been
tired and struck with panic, will never fight. Having said this unto
Drona that best of preceptors, Bhishma, that mighty car-warrior, caused
thy army to be withdrawn. And then when the sun set, the withdrawal of
both thy army and theirs took place, O sire, and twilight set in."



SECTION LVI

Sanjaya said,--"When the night having passed away, the dawn came,
Santanu's son Bhishma, that chastiser of foes, gave the order for the
(Kuru) army to prepare for battle. And the son of Santanu, the old Kuru
grandsire, desirous of victory to thy sons, formed that mighty array
known after the name of Garuda. And on the beak of that Garuda was thy
sire Devavrata himself. And its two eyes were Bharadwaja's son and
Kritavarman of Satwata's race. And those renowned warriors, Aswatthaman
and Kripa, supported by the Trigartas, the Matsyas, the Kekayas, and the
Vatadhanas, were in its head. And Bhurisravas and Sala, and Salya and
Bhagadatta, O sire, and the Madrakas, the Sindhu-Souviras, and they that
were called the Pancha-nodas, together with Jayadratha, were placed on
its neck. And on its back was king Duryodhana with all his followers. And
Vinda and Anuvinda of Avanti, and the Kamvojas with the Sakas, and the
Surasenas, O sire, formed its tail, O great king. And the Magadhas and
the Kalingas, with all the tribes of the Daserakas, accoutred in mail,
formed the right wing of that array. And the Karushas, the Vikunjas, the
Mundas, and the Kaundivrishas, with Vrithadvala, were stationed on the
left wing. Then that chastiser of foes, Savyasachin, beholding the host
disposed in battle-array, aided by Dhrishtadyumna, disposed his troops in
counter-array. And in opposition to that array of thine, the son of Pandu
formed fierce array after the form of the half-moon. And stationed on the
right horn, Bhimasena shone surrounded by kings of diverse countries
abundantly armed with various weapons. Next to him were those mighty
car-warriors Virata and Drupada; and next to them was Nila armed with
envenomed weapons. And next to Nila was the mighty car-warrior
Dhrishtaketu, surrounded by the Chedis, the Kasis, the Karushas, and the
Pauravas. And Dhrishtadyumna, and Sikhandin, with the Panchalas and the
Prabhadrakas, and supported by other troops, were stationed in the
middle, O Bharata, for battle. And thither also was king Yudhishthira the
just, surrounded by his elephant division. And next to him were Satyaki,
O king, and the five sons of Draupadi. And immediately next to them was
Iravan. And next to him were Bhimasena's son (Ghatotkacha) and those
mighty car-warriors, the Kekayas. And next, on the left horn (of that
array), was that best of men, viz., he who had for his protector,
Janardana--that protector of the whole Universe. It was thus that the
Pandavas formed their mighty counter-array for the destruction of thy
sons and of those who had sided with them. Then commenced the battle
between thy troops and those of the foe striking one another, and in
which cars and elephants mingled in the clash of combat. Large numbers of
elephants and crowds of cars were seen everywhere, O king, to rush
towards one another for purposes of slaughter. And the rattle of
innumerable cars rushing (to join the fray), or engaged separately raised
a loud uproar, mingling with the beat of drums. And the shouts of the
heroic combatants belonging to thy army and theirs, O Bharata, slaying
one another in that fierce encounter, reached the very heavens."



SECTION LVII

Sanjaya said, "After the ranks of thy army and theirs had been disposed
in battle-array, that mighty car-warrior, Dhananjaya, felling in that
conflict leaders of car-divisions with his arrows, caused a great
carnage, O Bharata, among the car-ranks. The Dhartarashtras, (thus)
slaughtered in battle by Pritha's son, like the Destroyer himself at the
end of the Yuga, still fought perseveringly with the Pandavas. Desirous.
of (winning) blazing glory and (bent upon) making death (the only ground
for) a cessation of the fight, with minds undirected to anything else,
they broke the Pandava ranks in many places and were also themselves
broken. Then both the Pandava and the Kaurava troops broke, changed
positions, and fled away. Nothing could be distinguished. An earthly dust
arose, shrouding the very sun. And nobody there could distinguish, either
the cardinal or the subsidiary directions. And everywhere the battle
raged, O king, the combatants being guided by the indications afforded by
colours, by watch-words, names and tribal distinctions. And the array of
the Kauravas, O king, could not be broken, duly protected as it was by
Bharadwaja's son, O sire. [371] And so the formidable array of the Pandava
also, protected by Savyasachin, and well-guarded by Bhima, could not be
broken. And the cars and elephants in close ranks, O king, of both the
armies, and other combatants, coming out of their respective arrays,
engaged in conflict. And in that fierce battle cavalry soldiers felled
cavalry soldiers, with polished swords of sharp edges and long lances.
And car-warriors, getting car-warriors (within reach) in that fierce
conflict, felled them with shafts decked with golden wings. And
elephant-riders, of thy side and theirs, felled large numbers of
elephant-riders in close ranks, with broad-headed shafts and arrows and
lances. And large bodies of infantry, inspired with wrath towards one
another, cheerfully felled combatants of their own class with short
arrows and battle-axes. And car-warriors, O king, getting elephant-riders
(within reach) in that conflict, felled them along with their elephants.
And elephant-riders similarly felled car-warriors. And, O bull of
Bharata's race, the cavalry soldier with his lance felled the car-warrior
in that conflict, and the car-warrior also felled the cavalry soldier.
And both the armies the foot-soldier, felled the car-warrior in the
combat, and the car-warrior felled the foot-soldiers, with sharp weapons.
And elephant-riders felled horse-riders, and horse-riders felled warriors
on the backs of elephants. And all this appeared exceedingly wonderful.
And here and there foot-soldiers, were felled by foremost of
elephant-riders, and elephant-riders were seen to be felled by the
former. And bands of foot-soldiers, by hundreds and thousands, were seen
to be felled by horse-riders and horse-riders by foot-soldiers. And
strewn with broken standards and bows and lances and housings of
elephants, and costly blankets and bearded darts, and maces, and clubs
furnished with spikes, and Kampanas, and darts, and variegated coats of
mail and Kunapas, and iron hooks, and polished scimitars, and shafts
furnished with golden wings, the field, O best of Bharata's race, shone
as if with floral wreaths. And the earth, miry with flesh and blood,
became impassable with the bodies of men and steeds and elephants slain
in that dreadful battle. And drenched with human blood, the earthy dust
disappeared. And the cardinal points, all around, became perfectly clear,
O Bharata. And innumerable headless trunks rose up all around indicating,
O Bharata, of the destruction of the world. And in that terrible and
awful battle, car-warriors were seen to run away in all directions. Then
Bhishma and Drona, and Jayadratha, the ruler of the Sindhus and
Purumitra, and Vikarna, and Sakuni the son of Suvala-these warriors
invincible in battle and possessed of leonine prowess-staying in battle
broke the ranks of the Pandavas. And so Bhimasena and the Rakshasa
Ghatotkacha, and Satyaki, and Chekitana, and the sons of Draupadi, O
Bharata, supported by all the kings (on their side), began to grind thy
troops and thy sons stationed in battle, like the gods grinding the
Danavas. And those bulls among Kshatriyas, striking one another in
battle, became terrible to behold and covered with blood shone like
Kinsukas. And the foremost warriors of both armies, vanquishing their
opponents, looked, O king, like the planetary luminaries in the
firmament. Then thy son Duryodhana, supported by a thousand cars, rushed
to battle with the Pandavas and the Rakshasa. And so all the Pandavas,
with a large body of combatants rushed in battle against those chastisers
of foes, the heroic Bhishma and Drona. And the diadem-decked (Arjuna)
also, excited with rage rushed against the foremost of kings. And
Arjuna's son (Abhimanyu), and Satyaki, both advanced against the forces
of Suvala's son. And then commenced once more a fearful battle, making
the hair to stand on end, between thine and the enemy's troops both
desirous of vanquishing each other."



SECTION LVIII

Sanjaya said, "Then those kings, excited with rage, beholding Phalguni in
battle, surrounded him on all sides with many thousands of cars. And
having, O Bharata surrounded him with multitudinous division of cars,
they shrouded him from all sides with many thousands of shafts. And
bright lances of sharp points, and maces, and clubs endued with spikes,
and bearded darts and battle-axes, and mallets and bludgeons they hurled
at Phalguni's car, excited with rage. And that shower of weapons
approaching (towards him) like a flight of locusts, Pritha's son checked
on all sides with his gold-decked arrows. And beholding there on that
occasion the superhuman lightness of hand that Vibhatsu possessed, the
gods, the Danavas, the Gandharvas, the Pisachas, the Uragas and the
Rakshasas eulogised Phalguni, O king, saying,--'Excellent, Excellent.'
And the heroic Gandharvas along with Suvala's son with a large force
surrounded Satyaki and Abhimanyu. Then the brave warriors led by Suvala's
son from anger, cut into pieces the excellent car of the Vrishni hero,
with weapons of diverse kinds. And in course of that fierce conflict,
Satyaki, abandoning that car of his, speedily mounted on Abhimanyu's car,
O chastiser of foes. And those two, mounted on the same car, then began
to speedily slaughter the army of Suvala's son with straight arrows of
sharp points. And Drona and Bhishma, steadily struggling in battle, began
to slaughter the division of king Yudhishthira the just, with sharp
shafts furnished with the feathers of the Kanka bird. Then the son of
Dharma and two other sons of Pandu by Madri, in the very sight of the
whole army, began to grind the division of Drona. And the battle that
took place there was fierce and awful, making the hair stand on end, like
the terrible battle that took place between the gods and the Asuras in
days of yore. And Bhimasena and Ghatotkacha, both achieved mighty feats.
Then Duryodhana, approaching, checked them both. And the prowess we then
beheld of Hidimva's son was exceedingly wonderful, insomuch that he
fought in battle, O Bharata, transcending his very father. And Bhimasena,
the son of Pandu, excited with wrath, pierced the vindictive Duryodhana
in the breast, with an arrow, smiling the while. Then king Duryodhana,
afflicted by the violence of that blow, sat down on the terrace of his
car and swooned away. And his charioteer then, beholding him senseless,
speedily bore him away, O king, from battle. And then the troops that
supported Duryodhana broke and fled. And thereupon Bhima, smiting that
Kuru army thus flying away in all directions, with sharp-pointed shafts,
pursued it behind. And Prishata's son (Dhrishtadyumna), that foremost of
warriors, and Pandu's son king Yudhishthira, the just, in the very sight,
O Bharata, of both Drona and Ganga's son, slew their army with sharp
shafts capable of slaying hostile forces. That host of thy son, thus
flying away in battle, those mighty car-warriors. Bhishma and Drona were
incapable of checking. For though attempted to be checked by Bhishma and
the high-souled Drona, that host fled away in the very sight of Drona and
Bhishma. And then when (those) thousand of car-warriors fled away in all
directions, Subhadra's son and that bull of Sini's race, both stationed
on the same car, began, O chastiser of foes, to slaughter the army of
Suvala's son of battle. And Sini's grandson and that bull of Kuru's race
looked resplendent like the sun and the moon when together in the
firmament after the last lunation of the dark fortnight has passed away.
And then Arjuna also, O king, excited with rage, showered arrows on thy
army like the clouds pouring rain in torrents. And the Kaurava army, thus
slaughtered in battle with the shafts of Partha, fled away, trembling in
grief and fear. And beholding the army flying away, the mighty Bhishma
and Drona, excited with rage and both desirous of Duryodhana's welfare
sought to cheek it. Then king Duryodhana himself, comforting the
combatants, checked that army, then flying away in all directions. And
thereupon all the mighty Kshatriya car-warriors stopped, each at the spot
where he saw thy son. And then others among the common soldiers,
beholding them stop, stopped of their own accord, O king, from shame and
desire of displaying their courage unto one another. And the impetuosity,
O king, of that army thus rallied to the fight resembled that of the
surging sea at the moment of the moon's rise. And king Duryodhana,
beholding that army of his rallied for the fight, quickly repaired to
Santanu's son Bhishma and said these words. 'O grandsire, listen to what
I say, O Bharata. When, O son of Kuru, thou art alive, and Drona, that
foremost of persons conversant with weapons, along with his son and with
all our other friends (is alive), and then that mighty bowman Kripa also
is alive, I do not regard it as at all creditable that my army should
thus fly away. I do not regard the Pandavas to be, by any means, a match
for thee or for Drona, in battle, or for Drona's son, or for Kripa.
Without doubt, O grandsire, the sons of Pandu are being favoured by thee,
inasmuch as thou forgivest, O hero, this slaughter of my army. Thou
shouldst have told me, O king, before this battle took place, that thou
wouldst not fight with the Pandavas. Hearing such words from thee, as
also from the preceptor, O Bharata, I would then have, with Karna,
reflected upon what course I should pursue. If I do not deserve to be
abandoned by you two in battle, then, O bulls among men, do ye fight
according to the measure of your prowess. Hearing these words, Bhishma,
laughing repeatedly, and turning up his eyes in wrath, said to thy son,
'Many a time, O king, have I said unto thee words worthy of thy
acceptance and fraught with thy good. The Pandavas are incapable of being
vanquished in battle by the very gods with Vasava amongst them. That,
however, which my aged self is capable of doing, I will do to the extent
of my power, O best of kings, in this battle. Witness it now with thy
kinsmen. Today, in the very sight of all, alone I shall check the sons of
Pandu at the head of their troops and with all their kinsfolk.' Thus
addressed by Bhishma, thy son, O king, filled with delight, caused
conches to be blown and drums to be beaten. And the Pandavas also, O
king, hearing that loud uproar, blew their conches, and caused their
drums and cymbals to be played upon."



SECTION LIX

Dhritarashtra said, "After that dreadful vow had been made in battle by
Bhishma enraged by the words of my son, what, O Sanjaya, did Bhishma do
unto the sons of Pandu or what did the Panchalas do unto the grandsire?
Tell it all unto me, O Sanjaya."

Sanjaya said, "After the forenoon of that day, O Bharata, had passed
away, and the sun in his westward course had passed a portion of his
path, and after the high-souled Pandavas had won the victory, thy sire
Devavrata, conversant with the distinction of all codes of morality,
rushed carried by the fleetest steeds, towards the army of the Pandavas,
protected by a large force and by all thy sons. Then, O Bharata, in
consequence of thy sinful policy, commenced a dreadful battle, making the
hair stand on end, between ourselves and the Pandavas. And the twang of
bows, the flapping of bowstrings against the leathern fences (casing the
hands of the bowman), mingling together, made a loud uproar resembling
that of splitting hills. Stay--Here I stand,--Know this one,--Turn
back,--Stand,--I wait for thee--Strike,--these were the words heard
everywhere. And the sound of falling coats of mail made of gold, of
crowns and diadems, and of standards resembled the sound of falling
stones on a stony ground. And heads, and arms decked with ornaments,
falling by hundreds and thousands upon the ground moved in convulsions.
And some brave combatants, with heads severed from their trunks,
continued to stand weapons in grasp or armed with drawn bow. And a
dreadful river of blood began to flow there, of impetuous current, miry
with flesh and blood, and with the bodies of (dead) elephants for its
(sub-aqueous) rocks. Flowing from the bodies of steeds, men, and
elephants, and delightful to vultures and jackals, it ran towards the
ocean represented by the next world. A battle such as that, O king, which
(then) took place between thy sons, O Bharata, and the Pandavas, was
never seen or heard before. And in consequence of the bodies of
combatants slain in that conflict, cars could not make their way. And the
field of battle in consequence of the bodies of slain elephants seemed to
be strewn over with blue crests of hills. And the field of battle, strewn
with variegated coats of mail and turbans, O sire, looked beautiful like
the firmament autumn. And some combatants were seen who, though severely
wounded, yet rushed cheerfully and proudly upon the foe in battle. And
many, fallen on the field of battle, cried aloud, saying--'O father, O
brother, O friend, O kinsman, O companion, O maternal uncle, do not
abandon me.'--And others cried aloud, saying,--'Come! Come thou here! Why
art thou frightened? Where dost thou go? I stand in battle, do not be
afraid.' And in that combat Bhishma, the son of Santanu, with bow
incessantly drawn to a circle, shot shafts of blazing points, resembling
snakes of virulent poison. And shooting continuous line of arrows in all
directions, that hero of rigid vows smote the Pandava car-warriors naming
each beforehand, O Bharata. And displaying his extreme lightness of
hands, and dancing (as it were) along the track of his car, he seemed, O
king, to be present everywhere like a circle of fire. And in consequence
of the lightness of his movements, the Pandavas in that battle, along
with the Srinjayas, beheld that hero, though really alone, as multiplied
a thousand-fold. And every one there regarded Bhishma as having
multiplied his self by illusion. Having seen him now on the east, the
next moment they saw him on the west. And so having seen him on the
north, the next moment they saw him on the south. And the son of Ganga
was thus seen fighting in that battle. And there was no one amongst the
Pandavas capable of even looking at him. What they all saw were only the
innumerable shafts shot from his bow. And heroic warriors, beholding him
achieve such feats in battle, and (thus) slaughtering their ranks,
uttered many lamentations. And, kings in thousands came in contact with
thy sire, thus coursing over the field in a superhuman way, and fell upon
that fire represented by the enraged Bhishma like flights of senseless
insects (upon a blazing fire) for their own destruction. Not a single
shaft of that light-handed warrior was futile, falling upon the bodies of
men, elephants, and steeds, in consequence of the numbers (opposed to
him). With a single straight shaft shot in that battle, he despatched a
single elephant like hill riven by the thunderbolt. Two or three
elephant-riders at a time, cased in mail and standing together, thy sire
pierced with one shaft of sharp point. Whoever approached Bhishma, that
tiger among men, in battle, seen for a moment was, next beheld to fall
down on the ground. And that vast host of king Yudhishthira the just,
thus slaughtered by Bhishma of incomparable prowess, gave way in a
thousand directions. And afflicted with that arrowy shower, the vast army
began to tremble in the very presence of Vasudeva and the high-souled
Partha. And although the heroic leaders of the Pandava army made great
efforts, yet they could not check the flight of (even) the great
car-warriors of their side afflicted with the shafts of Bhishma. The
prowess, in consequence of which that vast army was routed, was equal to
that of the chief of the gods himself. And that army was so completely
routed, O great king, that no two persons could be seen together. And
cars and elephants and steeds were pierced all over, and standards and
shafts of cars were strewn over the field. And the army of the sons of
Pandu uttered cries of oh and alas, and became deprived of senses. And
the sire struck the son and the son struck the sire; and friend
challenged the dearest of friends to battle as if under the influence of
fate. And others amongst the combatants of Pandu's son were seen, O
Bharata, to run away, throwing aside their coats of mail, and with
dishevelled hair. And the army of the sons of Pandu, indulging in loud
wails, including the very leaders of their best of car-warriors, was seen
to be as confounded as a very herd of kine. The delighter of the Yadavas
then, beholding that army thus routed, said unto Partha, stopping that
best of cars (which he guided), these words, 'The hour is now come, O
Partha, which was desired by thee. Strike Bhishma, O tiger among men,
else, thou wilt lose the senses. O hero, formerly, in the conclave of
kings, thou hadst said,--'I will slay all the warriors of Dhritarashtra's
sons, headed by Bhishma and Drona--all in fact, who will fight with me in
battle'. O son of Kunti, O chastiser of foes, make those words of thine
true. Behold, O Vibhatsu, this army of thine is being routed on all
sides. Behold, the kings in Yudhishthira's host are all flying away,
seeing Bhishma in battle, who looketh like the Destroyer himself with
wide-open mouth. Afflicted with fear, they are making themselves scarce
like the weaker animals at sight of the lion. Thus addressed, Dhananjaya
replied unto Vasudeva, saying, 'Plunging through this sea of the hostile
host, urge on the steeds to where Bhishma is. I will throw down that
invincible warrior, the reverend Kuru grandsire'. Then Madhava urged
those steeds of silvery hue to where, O king, the car of Bhishma was,
that car which, like the very sun, was incapable of being gazed at. And
beholding the mighty-armed Partha thus rushing to an encounter with
Bhishma, the mighty army of Yudhisthira rallied for battle. Then Bhishma,
that foremost of warriors amongst the Kurus, repeatedly roaring like a
lion, quickly covered Dhananjaya's car with an arrowy shower. In a moment
that car of his, with standard and charioteer, became invisible, shrouded
with that arrowy downpour. Vasudeva, however, endued with great might
fearlessly and summoning all his patience, began to guide those steeds
mangled by Bhishma's shafts. Then Partha, taking up his celestial bow
whose twang resembled the roar of the clouds, caused Bhishma's bow to
drop down, cutting it off with his keen shafts. The Kuru warrior, thy
sire, seeing his bow cut off, took up another and stringed it within the
twinkling of the eye. And he stretched that bow whose twang resembled the
roar of the clouds, with his two hands. But Arjuna, excited with wrath,
cut off that bow also of his. Then the son of Santanu applauded that
lightness of hand (displayed by Arjuna), saying--Excellent, O Partha, O
thou of mighty arms, excellent, O son of Pandu. O Dhananjaya, such a
mighty feat is, indeed, worthy of thee. I have been pleased with thee.
Fight hard with  me, O son. And having applauded Partha thus, and taking
up another large bow, that hero shot his shafts at Partha's car. And
Vasudeva then displayed his great skill in the guiding of chariot, for he
baffled those shafts of his, by guiding the car in quick circles. Then, O
sire, Bhishma with great strength pierced both Vasudeva and Dhananjaya
with keen shafts all over their bodies. And mangled by those shafts of
Bhishma, those two tigers among men looked like two roaring bulls with
the scratches of horns on their bodies. And once again, excited with
rage, Bhishma covered the two Krishnas on all sides with shafts in
hundreds and thousands. And with those keen shafts of his, the enraged
Bhishma caused him of Vrishni's race to shiver. And laughing loudly he
also made Krishna to wonder. Then the mighty-armed Krishna, beholding the
prowess of Bhishma in battle as also the mildness with which Arjuna
fought, and seeing that Bhishma was creating incessant showers of arrows
in that conflict and looked like the all-consuming Sun himself in the
midst of the two armies, and marking besides, that that hero was slaying
the foremost of combatants in Yudhishthira's host and causing a havoc in
that army as if the hour of dissolution had come,--the adorable Kesava,
that slayer of hosts, endued with immeasurable soul--unable to bear what
he saw, thought that Yudhishthira's army could not survive that
slaughter.--In a single day Bhishma can slaughter all the Daityas and the
Danavas. With how much ease then can he slay in battle the sons of Pandu
with all their troops and followers. The vast army of the illustrious son
of Pandu is again flying away. And the Kauravas also beholding the
Somakas routed, are rushing to battle cheerfully, gladdening the
grandsire. Accoutred in mail, even I will stay Bhishma to-day for the
sake of the Pandavas. This burthen of the high-souled Pandavas even I
will lighten. As regards Arjuna, though struck in battle with keen
shafts, he knoweth not what he should do, from respect for Bhishma,--And
while Krishna was reflecting thus the grandsire, excited with wrath, once
again shot his shafts at Partha's car. And in consequence of very great
number of those arrows all the points of the compass became entirely
shrouded. And neither the welkin nor the quarters nor the earth nor the
sun himself of brilliant rays, could be seen. And the winds that blew
seemed to be mixed with smoke, and all the points of the compass seemed
to be agitated. And Drona, and Vikarna, and Jayadratha, and Bhurisrava,
and Kritavarman, and Kripa, and Srutayush and the ruler of the Amvashtas
and Vinda and Anuvinda, Sudakshina and the westerners, and the diverse
tribes of the Sauviras, the Vasatis, and the Kshudrakas, and the Malavas,
all these, at the command of the royal son of Santanu, quickly approached
Kiritin for battle. And the grandson of Sini saw that Kiritin was
surrounded by many hundreds of horse, and infantry, and cars, and mighty
elephants. And beholding both Vasudeva and Arjuna thus encompassed by
infantry and elephants and horses and cars, on all sides, that foremost
of all bearers of arms, viz., the chief of the Sinis, quickly proceeded
to that spot. And that foremost of bowmen, the chief of the Sinis,
quickly rushing at those troops, came to Arjuna's side like Vishnu coming
to the aid of the slayer of Vritra. And that foremost warrior of Sini's
race cheerfully said unto Yudhishthira's host all the combatants of which
had been frightened by Bhishma and whose elephants, steeds, cars, and
numberless standards had been mangled and broken into pieces, and which
was flying away from the field, these words, 'Ye Kshatriyas, where do ye
go? This is not the duty of the righteous as hath been declared by the
ancients. Ye foremost of heroes, do not violate your pledges. Observe
your own duties as heroes'. Beholding that those foremost of kings were
flying together from the field of battle, and marking the mildness with
which Partha fought, and beholding also that Bhishma was exerting himself
very powerfully in battle, and that the Kurus were rushing from all
sides, the younger brother of Vasava, the high-souled protector of all
the Dasarhas, unable to bear it all, addressed the renowned grandson of
Sini, and applauding him, said,--'O hero of Sini's race, they that are
retreating, are, indeed, retreating. They that are yet staying, O thou of
the Satwata race, let them also go away. Behold, I will soon throw
Bhishma down from his car, and Drona also in battle, with all their
followers. There is none in the Kuru host, O thou of the Satwata race,
who is able to escape my angry self. Therefore, taking up my fierce
discus, I will slay Bhishma of high vows. And slaying in battle those two
foremost of car-warriors, viz., Bhishma along with his followers and
Drona also, O grandson of Sini, I will gladden Dhananjaya, and the king,
and Bhima, and the twin Aswins. And slaying all the sons of Dhritarashtra
and all those foremost of kings who have embraced their side, I will
joyfully furnish king Ajatasatru with a kingdom today.' Saying this,
Vasudeva's son, abandoning (the reins of) the steeds, jumped down from
the car, whirling with his (right) arm his discus of beautiful nave with
edge sharp as a razor, effulgent as the sun and possessed of force equal
to that of a thousand bolts of heaven. And making the earth tremble under
his tread, the high-souled Krishna rushed impetuously towards Bhishma.
And that grinder of foes, the younger brother of the chief of the gods,
excited with wrath, rushed towards Bhishma staying in the midst of his
troops, like a lion from desire of slaying upon a prince of elephants
blinded with fury and staying proudly for the attack. And the end of his
yellow garments waving in the air looked like a cloud charged with
lightning in the sky. And that lotus of a discus called Sudarsana, having
for its stalk the beautiful arm of Saurin, looked as beautiful as the
primeval lotus, bright as the morning sun, which sprung from the navel of
Narayana. And Krishna's wrath was the morning sun that caused that lotus
to blow. And the beautiful leaves of that lotus were as sharp as the edge
of a razor. And Krishna's body was the beautiful lake, and his (right)
arm the stalk springing therefrom, upon which that lotus shone. And
beholding the younger brother of Mahendra, excited with wrath and roaring
loudly and armed with that discus, all creatures set out a loud wail,
thinking that the destruction of the Kurus was at hand. And armed with
his discus Vasudeva looked like the Samvarta fire that appears at the end
of the Yuga for consuming the world. And the preceptor of the universe
blazed up like a fierce comet risen for consuming all creatures. And
beholding that foremost of bipeds, that divine personage, advancing armed
with the discus, Santanu's son stationed on his car, bow and arrow in
hand, fearlessly said, 'Come, Come, O Lord of the gods, O thou that hast
the universe for thy abode. I bow to thee, O thou that art armed with
mace, sword and Saranga. O lord of the universe, forcibly throw me down
from this excellent car, O thou that art the refuge of all creatures in
this battle. Slain here by thee, O Krishna, great will be my good fortune
both in this world and the next. Great is the respect thou payest me, O
Lord of the Vrishnis and the Andhakas. My dignity will be celebrated in
the three worlds.' Hearing these words of Santanu's son, Krishna rushing
impetuously towards him said, 'Thou art the root of this great slaughter
on earth. Thou wilt behold Duryodhana slain to-day. A wise minister who
treadeth in the path of righteousness should restrain a king that is
addicted to the evil of gambling. That wretch again of his race who
transgresseth duty should be abandoned as one whose intelligence hath
been misdirected by destiny.--The royal Bhishma, hearing these words,
replied unto the chief of the Yadus, saying,--Destiny is all powerful.
The Yadus, for their benefit, had abandoned Kansa. I said this to the
king (Dhritarashtra) but he minded it not. The listener that hath no
benefit to receive becometh, for (his own) misery, of perverted
understanding through (the influence of destiny).' Meanwhile, jumping
down from his car, Partha, himself of massive and long arms, quickly ran
on foot after that chief of Yadu's race possessed of massive and long
arms, and seized him by his two hands. That first of all gods devoted in
self, Krishna, was excited with rage. And therefore, though thus seized,
Vishnu forcibly dragged Jishnu after him, like a tempest bearing away a
single tree. The high-souled Partha, however, seizing them with great
force his legs as he was proceeding at a quick pace towards Bhishma,
succeeded, O king, in stopping him with difficulty at the tenth step. And
when Krishna stopped, decked as he was with a beautiful garland of gold,
cheerfully bowed down to him and said, 'Quell this wrath of thine. Thou
art the refuge of the Pandavas, O Kesava. I swear, O Kesava, by my sons
and uterine brothers that I will not withdraw from the acts to which I
have pledged myself. O younger brother of Indra, at thy command I will
certainly annihilate the Kurus.' Hearing that promise and oath of his,
Janardana became gratified. And ever engaged as he was in doing what was
agreeable to Arjuna--that best of the Kurus.--he once more, discus on
arm, mounted on his car. And that slayer of foes once more took up those
reins (that he had abandoned), and taking up his conch called
Panchajanya, Saurin filled all the points of the compass and the welkin
with its blare. And thereupon beholding Krishna decked with necklace and
Angada and ear-rings, with curved eye-lashes smeared with dust, and with
teeth of perfect whiteness, once more take up his conch the Kuru heroes
uttered a loud cry. And the sound of cymbals and drums and kettle-drums,
and the rattle of car-wheels and the noise of smaller drums, mingling
with those leonine shouts, set forth from all the ranks of the Kurus,
became a fierce uproar. And the twang of Partha's Gandiva, resembling the
roll of the thunder, filled the welkin and all the quarters. And shot
from the bow of Pandu's son, bright and blazing shafts proceeded in all
directions. Then the Kuru king, with a large force, and with Bhishma and
Bhurisravas also, arrow in hand, and resembling a comet risen for
consuming a constellation, rushed against him. And Bhurisravas hurled at
Arjuna seven javelins furnished with wings of gold, and Duryodhana a
lance of fierce impetuosity, and Salya a mace, and Santanu's son a dart.
Thereupon, Arjuna, baffling with seven shafts the seven javelins, fleet
as arrows, shot by Bhurisravas, cut off with another keen-edged shaft the
lance hurled from Duryodhana's arm. And the blazing dart coming towards
him--effulgent as lightning--hurled by Santanu's son, and the mace hurled
from the arm of the ruler of the Madras, that hero cut off with two
(other) shafts. Then drawing with his two hands and with great force his
beautiful bow Gandiva of immeasurable energy, he invoked with proper
mantras the highly wonderful and terrible Mahendra weapon and caused it
to appear in the welkin. And with that mighty weapon producing profuse
showers of arrows endued with the effulgence of the blazing fire, that
high-souled and mighty bowman, decked with diadem and garland of gold,
checked the entire Kaurava host. And those shafts from Partha's bow,
cutting off the arms, bows, standard-tops, and cars, penetrated into the
bodies of the kings and of the huge elephants and steeds of the foe. And
filling the cardinal and the subsidiary directions with those sharp and
terrible shafts of his, Pritha's son decked with diadem and garland of
gold, agitated the hearts of his foes by means of the twang of Gandiva.
And in that awful passage at arms, the blare of conches and beat of drums
and the deep rattle of cars were all silenced by the twang of Gandiva.
And ascertaining that twang to be of Gandiva, king Virata and other
heroes among men, and the brave Drupada, the king of the Panchalas, all
proceeded to that spot with undepressed hearts. And all thy combatants
stood, struck with fear, each at the spot where he heard that twang of
Gandiva. And none amongst them ventured to proceed to that place whence
that sound was heard. And in that awful slaughter of kings, heroic
combatants were slain and car-warriors with those that guided their cars.
And elephants with resplendent housings of gold and gorgeous standards
(on their backs), afflicted with broad-headed shafts failing upon them,
suddenly fell down, deprived of life and their bodies mangled by Kiritin.
And forcibly struck by Partha with his winged arrows of great impetuosity
and broad-headed shafts of keen-edge and points, the standards of
innumerable kings stationed at the heads of their yantras and Indrajalas
were cut off. [372] And bands of infantry and car-warriors, in that
battle, and steeds and elephants, fell fast on the field, their limbs
paralysed, or themselves speedily deprived of life, affected by
Dhananjaya with those shafts. And, O king, many were the warriors who in
that terrible conflict had their coats of mail and bodies cut through by
that mighty weapon called after the name of Indra. And with those
terrible and sharp shafts of his, Kiritin caused an awful river to run on
the field of battle, having for its waters the blood flowing from the
mangled bodies of the combatants and having for its froth their fat. And
its current was broad and ran fiercely. And the bodies of elephants and
steeds despatched to the other world formed its banks. And its mire
consisted of the entrails, the marrow, and the flesh of human beings, and
prodigious Rakshasas formed the (tall) trees (standing on its banks). And
the crowns of human heads in profusion, covered with hair, formed its
(floating) mess, and heaps of human bodies, forming its sandbanks, caused
the current to flow in a thousand directions. And the coats of mail
strewn all over formed its hard pebbles. And its banks were infested by
large number of jackals and wolves and cranes and vultures and crowds of
Rakshasas, and packs of hyenas. And they that were alive beheld that
terrible river of current consisting of fat, marrow, and blood, caused by
the arrowy showers of Arjuna--that embodiment of (man's) cruelty--to look
like the great Vaitarani. [373] And beholding the foremost warriors of
that army of the Kurus thus slain by Phalguni, the Chedis, the Panchalas,
the Kurushas, the Matsyas, and all the combatants of the Pandava side,
those foremost of men, elated with victory, together set up a loud shout
for frightening the Kaurava warriors. And they uttered that cry
indicative of victory, beholding the foremost combatants of the (Kuru)
army, the very troops protected by mighty leaders of divisions, thus
slain by Kiritin, that terror of foes, who frightened them like a lion
frightening herds of smaller animals. And then the bearer of Gandiva
himself, and Janardana both filled with delight, uttered loud roars. And
the Kurus, with Bhishma, and Drona and Duryodhana and Valhika,
exceedingly mangled by the weapons (of Arjuna), beholding the sun
withdraw his rays, and seeing also that awful and irresistible weapon
called after the name of Indra spread out and causing (as it were) the
end of the Yuga to appear, withdraw their forces for the nightly rest.
And that foremost of men, Dhananjaya also, having achieved a great feat
and won great renown by crushing his foes, and beholding the sun assume a
red hue and the evening twilight to set in, and having completed his
work, retired with his uterine brothers to the camp for nightly rest.
Then when darkness was about to set in, there arose among the Kuru troops
a great and terrible uproar. And all said, 'In today's battle Arjuna hath
slain ten thousand car-warriors, and full seven hundred elephants. And
all the westerners, and the diverse tribes of the Sauviras, and the
Kshudrakas and the Malavas, have all been slain. The feat achieved by
Dhananjaya is a mighty one. None else is competent to achieve it.
Srutayush, the ruler of the Amvashtas, and Durmarshana, and Chitrasena,
and Drona, and Kripa, and the ruler of the Sindhus, and Valhika, and
Bhurisravas, and Salya, and Sala, O king, and other warriors by hundreds
united together, along with Bhishma himself, have on battle, by the
prowess of his own arms, been vanquished today by the angry son of
Pritha, viz., Kiritin, that one mighty car-warrior in the world.' Talking
thus, O Bharata, all the warriors of thy side went to their tents from
the field of battle. And all the combatants of the Kuru army frightened
by Kiritin, then entered their tents illumined by thousands of torches,
and beautified by innumerable lamps.



SECTION LX

Sanjaya said,--"When the night passed away, O Bharata, the high-souled
Bhishma, with wrath engendered, supported by a large force, and stationed
at the head of the Bharata army, proceeded against the foe. And Drona and
Duryodhana and Valhika, and also Durmarshana and Chitrasena, the mighty
Jayadratha, and other royal warriors, supported by large divisions
accompanied, surrounding him all sides. And surrounded by those great and
mighty car-warriors endued with great prowess and energy, O king, he
shone, O best of monarchs, in the midst of those foremost of royal
warriors, like the chief of the celestials in the midst of the gods. And
the magnificent standards on the backs of the elephants stationed in
front of those ranks, of diverse colours, viz., red, yellow, black and
brown, waving in the air, looked exceedingly beautiful. And that army
with the royal son of Santanu and other mighty car-warriors and with
elephants and steeds, looked resplendent like a mass of clouds charged
with lightning, or like the firmament, in the season of rains, with
gathering clouds. [374] And then the fierce army of the Kurus, bent on
battle and protected by Santanu's son, rushed impetuously towards Arjuna
like the fierce current of the ocean-going Ganga. [375] Pervaded by
diverse kinds of forces possessed of great strength, and having in its
wings elephants, steeds, infantry, and cars in profusion, that array the
high-souled (Arjuna) having the prince of apes on his banner beheld from
a distance to resemble a mighty mass of clouds. [376] That high-souled
hero, that bull among men, upon his car furnished with tall standard and
unto which were yoked white steeds, at the head of his (own) division and
surrounded by a mighty force, proceeded against the whole hostile army.
And all the Kauravas with thy sons, beholding that ape-bannered (warrior)
with his excellent standard and handsome car-shaft wrapped (in costly
cover), accompanied by that bull of Yadu's race, his charioteer in
battle, were filled with dismay. And thy army beheld that best of arrays,
which was protected by that mighty car-warrior of the world, viz.,
Kiritin, with weapons upraised to have at each of its corners four
thousand elephants. Like the array which was formed on the day before by
that best of Kurus viz., king Yudhishthira the just, and like of which
had never been seen or heard before by human beings, was this one of
today (that the Pandavas formed). Then on the field of battle thousand of
drums were loudly beaten, and there arose from all the divisions the loud
blare of conches and the notes of trumpets and many leonine shouts. Then
(innumerable) bows of loud twang, stretched by heroic warriors with shaft
fixed on the bowstrings, and the blare of conches, silenced that uproar
of drums and cymbals. And the entire welkin filled with that blare of
conches was diffused with an earthly dust that made it wonderful to
behold. And with that dust the sky looked as if a vast canopy were spread
overhead. And beholding that canopy the brave warriors all rushed
impetuously (to battle). And car-warriors, struck by car-warriors, were
overthrown with charioteers, steeds, cars, and standards. And elephants,
struck by elephants, fell down, and foot-soldiers struck by
foot-soldiers. And rushing horsemen, struck down by rushing horsemen with
lances and swords, fell down with frightful countenances. And all this
seemed exceedingly wonderful. And excellent shields decked with golden
stars and possessed of solar effulgence, broken by (strokes of)
battle-axes, lances and swords dropped on the field. [377] And many
car-warriors mangled and bruised by the tusks and the strong trunks of
elephants, fell down with their charioteers. And many bulls among
car-warriors struck by bulls among car-warriors with their shafts, fell
down on the ground. And many persons hearing the wails of horsemen and
foot-soldiers struck with the tusks and other limbs of elephants or
crushed by the impetus of those huge creatures rushing in close ranks,
fell down on the field of battle. [378]

"Then when cavalry and foot-soldiers were falling fast, and elephants and
steeds and cars were flying away in fear, Bhishma, surrounded by many
mighty car-warriors, obtained sight of him who had the prince of apes on
his standard. And the palmyra-bannered warrior, viz. the son of Santanu,
having five palmyras on his standard, then rushed against the
diadem-decked (Arjuna) whose car, in consequence of the fleetness of the
excellent steeds attached to it was endued with wonderful energy and
which blazed like the very lightning in consequence of the energy of his
mighty weapons. And so against that son of Indra who was like unto Indra
himself, rushed many (other) warriors headed by Drona and Kripa and Salya
and Vivinsati and Duryodhana and also Somadatta's son, O king. Then the
heroic Abhimanyu, the son of Arjuna, conversant with all weapons and
cased in a handsome and golden coat of mail, rushing out of the ranks,
quickly proceeded against all those warriors. And that son of Krishna of
feats incapable of being borne, baffling the mighty weapons of all those
warriors of great strength, looked resplendent like the adorable Agni
himself, on the sacrificial altar, of blazing flames, invoked with high
mantras. Then Bhishma of mighty energy, creating in that battle a very
river whose waters were the blood of foes, and quickly avoiding
Subhadra's son, encountered that mighty car-warrior, viz., Partha
himself. Then Arjuna decked with diadem and garlands with his Gandiva of
wonderful mien and twang loud as the roar of the thunder, shooting
showers of arrows, baffled that shower of mighty weapons (shot by
Bhishma). And that high-souled warrior having the prince of apes on his
banner, of feats incapable of being borne, then poured in return upon
Bhishma, that best of all wielders of bows a shower of sharp-edged arrows
and polished shafts of broad heads. And so thy troops also beheld that
shower of mighty weapons shot by him who had the prince of apes on his
banner, opposed and dispersed by Bhishma like the maker of day dispelling
(the gloom of night). And the Kurus and the Srinjayas, and all the people
there, beheld that single combat between those two foremost of men, viz.,
Bhishma and Dhananjaya, proceeding thus steadily and thus distinguished
by the terrible twang of the bows of both."



SECTION LXI

Sanjaya said, "And Drona's son, and Bhurisravas, and Chitrasena, O sire,
and the son of Samyamani also, all fought with Subhadra's son. And while
fighting alone with five tigers among men, people beheld him possessed of
exceeding energy, like a young lion fighting with five elephants. And no
one among them equalled Krishna's son in sureness of aim, in bravery, in
prowess, in lightness of hand or in knowledge of weapons. And beholding
his son, that chastiser of foes thus struggling and displaying his
prowess in battle, Partha set up a leonine roar. And seeing thy grandson,
O king, thus afflicting thy host, thy warriors, O monarch, surrounded him
on all sides. Then that smiter of foes, the son of Subhadra, depending
upon his prowess and might, advanced with undepressed heart against the
Dhartarashtra host. And while battling with the foe in that conflict, his
mighty bow endued with the effulgence of the sun, was seen by all to be
incessantly stretched for striking. And piercing the son of Drona with
one shaft, and Salya with five, he overthrew the standard of Samyamani's
son with eight shafts. And with another sharp-edged arrow he cut off the
mighty dart of golden staff, resembling a snake, that was hurled at him
by Somadatta's son. And the heir of Arjuna, baffling in the very sight of
Salya, his hundreds of terrible shafts, slew his four steeds. Thereupon
Bhurisravas, and Salya, and Drona's son and Samyamani, and Sala struck
with the fear at the strength of arms displayed by Krishna's son could
not stay before him. Then, O great king, the Trigartas and the Madras,
with the Kekayas, numbering five and twenty thousand urged by thy son,
all of whom were foremost of men accomplished in the science of arms and
who were incapable of defeat by foes in battle, surrounded Kiritin with
his son for slaying them both. Then, O king, that vanquisher of foes, the
commander of the Pandava army, the prince of the Panchalas, beheld the
cars of the father and the son (thus) surrounded (by the foe). Supported
by many thousands of elephants and cars, and by hundred thousands of
cavalry and infantry, and stretching his bow in great wrath he advanced
against that division of the Madras and the Kekayas, O chastiser of foes,
leading his troops with him. And that division (of the Pandava army),
protected by that renowned and firm bowman, and consisting of cars,
elephants, and cavalry, looked resplendent as it advanced for the
encounter. And while proceeding towards Arjuna, that perpetuator of
Panchala's race struck Saradwat's son on his shoulder-joint with three
arrows. And piercing the Madrakas then with ten sharp shafts, he speedily
slew the protector of Kritavarman's rear. And that chastiser of foes
then, with a shaft of broad head, slew Damana, the heir of the
high-souled Paurava. Then the son of Samyamani pierced the Panchala
prince incapable of defeat in the battle with ten shafts, and his
charioteer also with ten shafts. Then that mighty bowman, (thus) severely
pierced, licked with his tongue the corners of his mouth, and cut off his
enemy's bow with a broad-headed shaft of excessive sharpness. And soon
the prince of Panchala afflicted his foe with five and twenty arrows, and
then slew his steeds, O king, and then both the protectors of his wings.
Then, O bull of Bharata's race, Samyamani's son, standing on that car
whose steeds were slain, looked at the son of the renowned king of the
Panchalas. Then taking up a terrible scimitar of the best kind, made of
steel, Samyamani's son walking on foot, approached Drupada's son staying
on his car. And the Pandavas, soldiers and Dhrishtadyumna also of
Prishata's race beheld him coming like a wave and resembling a snake
fallen from the skies. And he whirled his sword and looked like the sun
and advanced with the tread of an infuriate elephant. The prince of
Panchala then, excited with rage, quickly taking up a mace, smashed the
head of Samyamani's son thus advancing towards him, sharp-edged scimitar
in grasp and shield in hand, as soon as the latter, having crossed the
shooting distance, was near enough to his adversary's car. And then, O
king, while falling down deprived of life, his blazing scimitar and
shield, loosened from his grasp, fell down with his body on the ground.
And the high-souled son of the Panchala king, of terrible prowess, having
slain his foe with his mace, won great renown. And when that prince, that
mighty car-warrior and great bowman, was (thus) slain, loud cries of oh
and alas arose among thy troops, O sire. Then Samyamani, excited with
rage upon beholding his own son slain, impetuously rushed towards the
prince of Panchala who was incapable of defeat in battle. And all the
kings of both the Kuru and the Pandava armies beheld those two princes
and foremost of car-warriors engaged in battle. Then that slayer of
hostile heroes Samyamani, excited with wrath, struck Prishata's son with
three shafts like (the conductor of an elephant striking) a mighty
elephant with hooks. And so Salya also, that ornament of assemblies,
excited with wrath, struck the heroic son of Prishata on his breast. And
then commenced (another) battle (there)."



SECTION LXII

Dhritarashtra said,--"I regard destiny to be superior to exertion, O
Sanjaya, inasmuch as the army of my son is continually slaughtered by the
army of the Pandavas. Thou always speakest, O suta, of my troops as being
slaughtered, and thou always speakest of the Pandavas as both unslain and
cheerful. Indeed, O Sanjaya, thou speakest of mine as deprived of
manliness, felled and falling, and slaughtered, although they are
battling to the best of their powers and striving hard for victory. Thou
always speakest to me of the Pandavas as obtaining victory and mine as
becoming weaker and weaker. O child, I am incessantly hearing of
countless cause of unbearable and poignant grief on account of
Duryodhana's doing. I do not see, O Sanjaya, the means by which the
Pandavas, may be weakened and sons of mine may obtain the victory in
battle.

Sanjaya said, "This mighty evil hath proceeded from thee, O king. Listen
now with patience to the great slaughter of men, elephants, steeds and
car-warriors. Dhrishtadyumna, afflicted by Salya with nine shafts,
afflicted in return the ruler of Madras with many shafts made of steel.
And then we beheld the prowess of Prishata's son to be highly wonderful
inasmuch as he speedily checked Salya that ornament of assemblies. The
battle between them lasted for only a short space of time. While angrily
engaged in combat, none beheld even a moment's rest taken by any of them.
Then, O king, Salya in that battle cut off Dhrishtadyumna's bow with a
broad-headed shaft of sharp edge and excellent temper. And he also
covered him, O Bharata, with a shower of arrows like rain charged clouds
pouring their drops on the mountain breast during the season of rains.
And while Dhrishtadyumna was being thus afflicted, Abhimanyu, excited
with wrath, rushed impetuously towards the car of the ruler of the
Madras. Then the wrathful son of Krishna, of immeasurable soul, obtaining
the car of the ruler of the Madras (within shooting distance), pierced
Artayani with three sharp shafts. [379] Then the warriors of thy army, O
king, desirous of opposing the son of Arjuna in battle, speedily
surrounded the car of the ruler of Madras. And Duryodhana, and Vikarna,
and Dussasana, and Vivinsati and Durmarshana, and Dussala, and
Chitrasena, and Durmukha, and Satyabrata, blessed be thou, and Purumitra,
O Bharata,--these, protecting the car of the ruler of the Madras,
stationed themselves there. Then Bhimasena, excited with wrath, and
Dhrishtadyumna. of Prishata's race, and the five sons of Draupadi, and
Abhimanyu, and the twin sons of Madri and Pandu,--these ten opposed those
ten warriors of the Dhritarashtra army shooting, O king, diverse kinds of
weapons. And they approached and encountered one another in battle
desirous of slaying one another, in consequence, O king, of thy wicked
policy. And when those ten car-warriors, excited with wrath, engaged with
the ten others in that awful battle, the other car-warriors of both thy
army and of the foe all stood as spectators. And those mighty
car-warriors, shooting diverse kinds of weapons and roaring at one
another, smote one another fiercely. With wrath engendered in their
breasts, desirous of slaying one another, they uttered fierce shouts,
challenging one another. And jealous of one another, O king, those
kinsfolk united together, encountered one another wrathfully, shooting
mighty weapons. And wonderful to say, Duryodhana, excited with rage,
pierced Dhrishtadyumna in that battle with four sharp shafts. And
Durmarshana pierced him with twenty, and Chitrasena with five, and
Durmukha with nine, and Dussaha with seven, and Vivinsati with five, and
Dussasana with three shafts. Then, O great king, that scorcher of foes,
viz., Prishata's son, pierced each of them in return with five and twenty
shafts, displaying his lightness of hand. And Abhimanyu, O Bharata,
pierced Satyavrata and Purumitra each with ten shafts. Then the son of
Madri, those delighters of their mother, covered their uncle with showers
of sharp arrows. And all this seemed wonderful. Then, O monarch, Salya
covered his nephews, those two foremost of car-warriors desirous of
counteracting their uncle's feats, with arrows, but the sons of Madri
wavered not. Then the mighty Bhimasena, the son of Pandu, beholding
Duryodhana and desirous of ending the strife, took up his mace. And
beholding the mighty-armed Bhimasena with upraised mace and looking like
the crested Kailasa mount, thy sons fled away in terror. Duryodhana,
however, excited with wrath, urged the Magadha division consisting of ten
thousand elephants of great activity. Accompanied by that elephant
division and placing the ruler of Magadha before him, king Duryodhana
advanced towards Bhimasena. Beholding that elephant division advancing
towards him, Vrikodara, mace in hand, jumped down from his car, uttering
a loud roar like that of a lion. And armed with that mighty mace which
was endued with great weight and strength of adamant, he rushed towards
that elephant division, like the Destroyer himself with wide open mouth.
And the mighty-armed Bhimasena endued with great strength, slaying
elephants with his mace, wandered over the field, like the slayer of
Vritra among the Danava host. And with the loud shouts of the roaring
Bhima, shouts that made the mind and the heart to tremble with fear, the
elephants, crouching close, lost all power of motion. Then the sons of
Draupadi, and that mighty car-warrior, the son of Subhadra, and Nakula
and Sahadeva, and Dhrishtadyumna of Prishata's race, protecting Bhima's
rear, rushed behind him, checking all by scattering their arrowy showers
like the very clouds pouring rain on the mountain breast. And those
Pandava warriors struck off the heads of their foes battling from the
backs of elephants, with well-tempered and keen-edged shafts of diverse
forms. [380] And the heads (of elephant-riders), and arms decked with
ornaments, and hands with iron-hooks in grasp, falling fast, resembled a
stony shower. And the headless trunk of elephant-riders on the necks of
the beasts they rode, looked like headless trees on mountain summits. And
we beheld mighty elephants felled and falling, slain by Dhrishtadyumna,
the high-souled son of Prishata. Then the ruler of the Magadhas, in that
battle, urged his elephant resembling Airavata himself, towards the car
of Subhadra's son. Beholding that mighty elephant advancing towards him,
that slayer of hostile heroes, the brave son of Subhadra, slew it with a
single shaft. And when the ruler of the Magadhas was thus deprived of his
elephant, that conqueror of hostile cities viz., the son of Krishna, then
struck off that king's head with a broad-headed shaft with silver wings.
And Bhimasena, the son of Pandu, having penetrated that elephant
division, began to wander over the field, crushing those beasts around
him like Indra himself crushing the mountains. And we beheld elephants
slain in that battle by Bhimasena, each with only one stroke (of his
mace), like hills riven by thunder. And many elephants, huge as hills,
were slain there, having their tusks broken or temples, or bones, or
backs, or frontal globes. And others, O king, deprived of life, lay there
with foaming mouths. And many mighty elephants, with frontal globes
completely smashed, vomited large quantities of blood. And some, from
fear, laid themselves down on the ground like (so many) hillocks. And
smeared with the fat and blood (of elephants) and almost bathed in their
marrow, Bhima wandered over the field like the Destroyer himself, club in
hand. And Vrikodara, whirling that mace of his which was wet with the
blood of elephants, became terrible and awful to behold, like the wielder
of Pinaka armed with Pinaka. [381] And those huge tuskers, while (thus)
crushed by the angry Bhima, suddenly fled away, afflicted, crushing thy
own ranks. And these mighty bowmen and car-warriors, headed by Subhadra's
son (all the while) protected that battling hero whirling his gory
mace [382] wet with the blood of elephants, like the celestials protecting
the wielder of the thunder-bolt. Of terrible soul, Bhimasena then looked
like the Destroyer. himself. Indeed, O Bharata, putting forth his
strength on all sides, mace in arms, we beheld Bhimasena then to resemble
Sankara himself dancing (at the end of the Yuga), and his fierce, heavy,
and sounding mace to resemble the club of Yama and possessed of the sound
of Indra's bolt. And that gory mace of his, smeared with marrow and hair,
resembled (also) the angry Rudra's Pinaka while he is engaged in
destroying all creatures. As a herdsman chastises his herd of cattle with
a goad, so did Bhima smite that elephant division with that mace of his.
And while thus slaughtered by Bhima with his mace and with shafts (by
those that protected his rear), the elephants ran on all sides, crushing
the cars of thy own army. Then driving away those elephants from the
field like a mighty wind driving away masses of clouds, Bhima stood there
like wielder of the trident on a crematorium."



SECTION LXIII

Sanjaya said, "When that elephant division was exterminated, thy son
Duryodhana urged his entire army, commanding the warriors to slay
Bhimasena. Then the entire army at the command of thy son, rushed towards
Bhimasena who was uttering fierce shouts. That vast and unlimited host
difficult of being borne by the very gods, incapable of being crossed
like the surging sea on the day of full moon or new moon, abounding with
cars, elephants, and steeds, resounding with the blare of conches and the
beat of drums, numbering untold foot-soldiers and car-warriors, and
shrouded by the dust (raised), that very sea of hostile troops incapable
of being agitated, thus coming towards him, Bhimasena checked in battle,
O king, like the bank resisting the ocean. That feat, O king, which we
beheld, of Bhimasena the high-souled son of Pandu, was exceedingly
wonderful and superhuman. With his mace, he fearlessly checked all those
kings angrily rushing towards him, with their steeds and cars, and
elephants. Checking that vast force with mace, that foremost of mighty
men, Bhima, stood in that fierce melee, immovable as the mountain Meru.
And in that dreadful, fierce, and terrific encounter his brother and sons
and Dhrishtadyumna of Prishata's race, and the sons of Draupadi and
Abhimanyu, and the unvanquished Sikhandin--these mighty warriors,--did
not abandon him from fear. Taking up his massive and weighty mace made of
Saika iron, he rushed towards the warriors of thy army like the Destroyer
himself, armed with his club. And pressing crowds of cars and crowds of
horsemen down into the earth, Bhima wandered over the field like the fire
at the end of the Yuga. And Pandu's son of infinite prowess crushing
crowds of cars with the impetus of his thighs and slaying thy warriors in
battle, wandered like the Destroyer himself at the end of the Yuga. And
he began to grind thy troops with the greatest ease like an elephant
crushing a forest of reeds. And dragging car-warriors down from their
cars, and warriors fighting from the backs of heroes, and foot soldiers
as they stood on the ground, in the army of thy son, the mighty-armed
Bhimasena slew them all with his mace like the wind crushing trees by its
force. And that mace of his, slaying elephants and steeds, became smeared
with fat, marrow, flesh, and blood, and looked exceedingly terrible. And
with the bodies of slain men and cavalry lying scattered about, the field
of battle wore the appearance of the abode of Yama. And the terrible and
slaughtering mace of Bhimasena, resembling the fierce bludgeon of Death
and endued with the effulgence of Indra's bolt, looked like Pinaka of the
angry Rudra while destroying living creatures. Indeed, that mace of the
high-souled son of Kunti, who was slaying all around, looked fiercely
resplendent like the bludgeon of the Destroyer himself at the time of the
universal dissolution. And beholding him thus routing that large army
repeatedly and advancing like Death's self, all the warriors became
cheerless. Withersoever the son of Pandu, raising his mace, cast his
eyes, in consequence of his look alone, O Bharata, all the troops there
seemed to melt away. Beholding Vrikodara of terrible deeds, thus routing
the army and unvanquished by even so large a force and devouring the
(hostile) division like the Destroyer himself with wide-open mouth,
Bhimasena speedily came towards him, on his car of solar effulgence and
rattle loud as that of the clouds, (shrouding the welkin) with his arrowy
showers like a vapoury canopy charged with rain. Then the mighty-armed
Bhimasena, beholding Bhishma thus advancing like the Destroyer himself
with wide-open mouth, rushed towards him, excited with wrath. At that
moment, that foremost hero of Sini's race viz., Satyaki of sure aim, fell
upon the grandsire, slaying his enemies (along the way) with his firm bow
and causing thy son's army to tremble. And all the combatants who
belonged to thy army were then, O Bharata, unable to impede the progress
of that hero thus advancing with his steeds of silvery hue and scattering
his sharp shafts furnished with handsome wings. At that time the Rakshasa
Alamvusha (only) succeeded in piercing him with ten shafts. But piercing
Alamvusha in return with four shafts, the grandson of Sini proceeded on
his car. Beholding that hero of Vrishni's race thus advancing and rolling
(as it were) through the very midst of his enemies, and checking (as he
proceeded) the foremost of Kuru warriors, and repeatedly uttering loud
shouts in that battle, thy warriors then like masses of clouds pouring
rain in torrents on the mountain breast, showered their arrowy downpours
on him. They were, however, incapable of impeding the progress of that
hero who looked like the noon-day sun in his glory. And there was none
who was not then cheerless, save Somadatta's son, O king, and
Bhurisravas, the son of Somadatta, O Bharata, beholding the car-warriors
of his own side driven away, rushed against Satyaki from desire of
battle, taking up his bow of fierce impetus."



SECTION LXIV

Sanjaya said, "Then, O king, Bhurisravas, excited with great wrath,
pierced Satyaki with nine arrows like the conductor of an elephant
piercing an elephant with the iron hook. Satyaki also, of immeasurable
soul, in the very sight of all the troops, pierced the Kaurava warrior
with nine shafts. Then king Duryodhana, accompanied by his uterine
brothers, surrounded Somadatta's son thus striving in battle. Similarly
the Pandavas also, of great energy, quickly surrounding Satyaki in that
battle took up their positions around him. And Bhimasena, excited with
wrath, and with mace upraised, O Bharata, encountered all thy sons headed
by Duryodhana. With many thousands of cars, and excited with wrath and
vindictiveness, thy son Nandaka pierced Bhimasena of great might with
keen-edged and sharp-pointed shafts whetted on stone and winged with the
feathers of the kanka bird. Then Duryodhana, O king, in that great
battle, excited with wrath, struck Bhimasena in the breast with nine
shafts. Then the mighty-armed Bhima of great strength mounted on his own
excellent car and addressing (his charioteer) Visoka, said, 'These heroic
and mighty sons of Dhritarashtra, all great car-warriors, are exceedingly
angry with me and desirous of slaying me in battle. I will slay all these
today in thy sight, without doubt. Therefore, O charioteer, guide my
steed in battle with care.' Having said this, O monarch, Pritha's son
pierced thy son with sharp-pointed arrows decked with gold. And he
pierced Nandaka in return with three arrows between his two breasts. Then
Duryodhana having pierced the mighty Bhima with six arrows pierced Visoka
in return with three other sharp arrows. And Duryodhana, O king, as if
smiling the while, with three other sharp arrows cut off at the grasp the
resplendent bow of Bhima in that battle. Bhima then, that bull among men,
beholding his charioteer Visoka afflicted, in that conflict, with sharp
shafts by thy son armed with the bow, and unable to bear it, drew another
excellent bow, excited with wrath, for the destruction of thy son, O
monarch. And excited with great wrath, he also took up an arrow with
horse-shoe head and furnished with excellent wings. And with that (arrow)
Bhima cut off the excellent bow of the king. Then thy son, excited to the
highest pitch of fury, leaving that broken bow aside, speedily took up
another that was tougher. And aiming a terrible shaft blazing as Death's
rod, the Kuru king, excited with rage struck Bhimasena between his two
breasts. Deeply pierced therewith, and greatly pained, he sat down on the
terrace of his car. And while seated on the terrace of his car, he
swooned away. Beholding Bhima thus unmanned, the illustrious and mighty
car-warriors of the Pandava army, headed by Abhimanyu could not bear it.
And those warriors then, with great steadiness, showered on thy sons'
head a thick down-pour of fierce shafts. Then the mighty Bhimasena,
regaining consciousness, pierced Duryodhana at first with those shafts
and then with five. And that mighty bowman the son of Pandu then pierced
Salya with five and twenty shafts furnished with golden wings. And
pierced therewith, Salya was borne away from the battle. Then thy
fourteen sons, viz., Senapati, Sushena, Jalasandha, Sulochana, Ugra,
Bhimaratha, Bhima, Viravahu, Aolupa, Durmukha, Dushpradarsha, Vivitsu,
Vikata, and Sama, then encountered Bhimasena in battle. United together
they rushed against Bhimasena, and with eyes red in wrath, showering
countless arrows, they pierced him deeply. Then the heroic and mighty
Bhimasena of strong arms, beholding thy sons, licking the corners of his
mouth like a wolf in the midst of smaller creatures, fell upon them with
the impetuosity of Garuda. And the son of Pandu then cut off the head of
Senapati with a shaft having a horse-shoe head. And with delighted soul
and laughing the while, that mighty-armed warrior, piercing Jalasandha
with three arrows, despatched him to Yama's abode. And next, smiting
Sushena, he sent him to the presence of Death's self. And with a single
broad-headed shaft he felled on the ground the head, handsome as the
moon, of Ugra, decked with turban and adorned with ear-rings. And in that
battle, Pandu's son Bhima, with seventy shafts, despatched Viravahu to
the other world with his steeds and standard and charioteer. And smiling
the while, O king, Bhimasena quickly despatched both the brothers Bhima
and Bhimaratha also to Yama's abode. And then in that great battle in the
very sight of all the troops, with an arrow of horse-shoe head Bhima
despatched Sulochana also to Death's domain. Then the rest of thy sons
that were there, O king, beholding the prowess of Bhimasena and while
thus being struck by that illustrious warrior, all fled from battle from
fear of Bhima. Then Santanu's son, addressing all the mighty car-warriors
(of his army) said, 'That fierce bowman, Bhima, excited with wrath in
battle, is slaying the mighty sons of Dhritarashtra and other heroic
car-warriors united together, whatever their knowledge of weapons, and
whatever their bravery. Therefore, seize ye all that son of Pandu'. Thus
addressed, all the troops of the Dhritarashtra army, excited with rage,
rushed towards Bhimasena endued with great might, And Bhagadatta, O king,
on his elephant of rent temples, suddenly rushed thither where Bhimasena
was stationed. And thither to the combat, he shrouded Bhima with his
shafts whetted on stone so as to make him completely invisible, like the
clouds covering the sun. Those mighty car-warriors, however, (of the
Pandava army), relying on the prowess of their own arms, could not bear
that shrouding of Bhima (with the arrowy showers of Bhagadatta). They,
therefore, surrounding Bhagadatta on all sides, poured on him their
arrowy down-pours. And they pierced his elephant also with showers of
shafts. And struck by all those mighty car-warriors with showers of
fierce shafts of diverse kinds that elephant, O king, of the ruler of the
Pragjyotishas with blood trickling down his body, became beautiful to
behold on the field of battle like a mass of clouds tinged with the rays
of the sun. And that elephant with temporal juice trickling down urged by
Bhagadatta, like the Destroyer, ran with double his former speed, shaking
the very earth with his tread. Then all those mighty car-warriors,
beholding that terrible mien of the animal, and regarding it
irresistible, became cheerless. Then king Bhagadatta, that tiger among
men, excited with rage, struck Bhimasena between his two breasts with a
straight shaft. Deeply pierced by the king with that shaft, that great
bowman and mighty car-warrior, with limbs deprived of sensation in
consequence of a swoon, sat down on his car, holding his flagstaff. And
beholding those mighty car-warriors terrified and Bhimasena in a swoon,
Bhagadatta of great prowess uttered a loud roar. Then, O king, that
terrible Rakshasa Ghatotkacha, beholding Bhima in that state, became
excited with rage and there and then disappeared from the view. And
creating a terrible illusion enhancing the fears of the timid, he
reappeared in a moment assuming a fierce form. Himself riding on an
Airavata created by his powers of illusion, the other Dik-elephants,
viz., Anjana, Vamana, and Mahapadma of blazing glory, followed him. And
those three mighty elephants, ridden by Rakshasas, were of huge form,
with juice profusely trickling down in three lines, and endued with great
speed and prowess. Then Ghatotkacha urged his own elephant to battle,
desirous, O chastiser of foes, of slaying Bhagadatta with his elephant.
And those other elephants, excited with fury and each endued with four
tusks, urged by Rakshasas of great strength, fell from all sides upon
Bhagadatta's elephant and afflicted him with their tusks. And the
elephant of Bhagadatta, thus afflicted by those elephants, (already)
struck with arrows and feeling great pain, uttered loud cries that
resembled the thunder of Indra. And hearing those terrible and loud cries
of that roaring elephant, Bhishma, addressing Drona, Suyodhana and all
the kings, said, 'The mighty bowman Bhagadatta is battling with the
wicked-souled son of Hidimva, and hath fallen into great distress. That
Rakshasa is of huge form, and the king also is very wrathful. Engaged in
battle, they would certainly prove each other's death. Loud shouts were
also heard of the rejoicing Pandavas, and the cries of agony of (king
Bhagadatta's) terrified elephant. Blessed be ye, let us all go there for
rescuing the king, for, if left unprotected, in battle, he will soon give
up his life. Ye warriors of great energy, do, as I bid, even now. Ye
sinless ones, make no delay. The combat deepens and becometh fierce,
making the hair to stand on end. That commander of a division is
high-born, endued with great bravery, and devoted to us. Ye warriors of
unfading glory, it is meet that his rescue should be effected by us.'
Hearing these words of Bhishma, all the kings (of the Kuru army), headed
by Bharadwaja's son, desirous of rescuing Bhagadatta, proceeded with
great speed to where the ruler of the Pragjyotishas was. And beholding
the enemy advancing, the Panchalas with the Pandavas, headed by
Yudhishthira, pursued them behind. Then that prince of Rakshasas, endued
with great prowess, beholding that division (of the enemy) advance,
uttered a fierce roar, deep as that of thunder. Hearing that roar of his
and beholding those battling elephants, Santanu's son Bhishma once again
addressed Bharadwaja's son and said, 'I do not like to fight (to-day)
with the wicked-souled son of Hidimva. Endued with great might and
energy, he is at present well-supported. He is incapable of being
vanquished now by the wielder of the thunder-bolt himself. Of sureness of
aim, he is a great smiter. As regards ourselves, our animals are tired
(today). We have also been greatly mangled by Panchalas and the Pandavas.
I do not like fresh encounter with the victorious Pandavas. Let the
withdrawal of our army, therefore, be proclaimed today. Tomorrow we will
fight with the foe.' Hearing these words of the grandsire, the Kauravas,
afflicted with the fear of Ghatotkacha, and availing of the advent of
night as a pretext, gladly did what the grandsire said. And after the
Kauravas had withdrawn, the Pandavas, crowned with victory uttered
leonine roars, mingling them with the blare of conches and the notes of
pipes. Thus did the battle take place that day, O Bharata, between the
Kurus and the Pandavas headed by Ghatotkacha. And the Kauravas also,
vanquished by the Pandavas and overcome with shame, retired to their own
tents when night came. And those mighty car-warriors, the sons of Pandu,
their bodies mangled with shafts and themselves filled with (the result
of) the battle, proceeded, O king, towards their encampment, with
Bhimasena and Ghatotkacha, O monarch, at their head. And filled with
great joy, O king, they worshipped those heroes. And they uttered diverse
kinds of shouts which were mingled with the notes of trumpets. And those
high-souled warriors shouted making the very earth tremble therewith, and
grinding as it were, O sire, the hearts of thy sons. And it was thus that
those chastisers of foes, when night came, proceeded towards their tents.
And king Duryodhana, cheerless at the death of his brothers, passed some
time in thoughtfulness, overcome with grief and tears. Then making all
the arrangements for his camp according to the rules (of military
science), he began to pass the hours in meditation, scorched with grief
and afflicted with sorrow on account of his (slain) brothers."



SECTION LXV

Dhritarashtra said, 'Hearing of those feats of the sons of Pandu which
are incapable of being achieved by the gods themselves, my heart, O
Sanjaya, is filled with fear and wonder. Hearing also of the humiliation
of my sons in every way, great hath been my anxiety as to the consequence
that will ensue. The words uttered by Vidura will, no doubt, consume my
heart. Everything that hath happened seemeth to be due to Destiny, O
Sanjaya. The combatants of the Pandava army are encountering and smiting
those best of warriors having Bhishma for their head, those heroes
conversant with every weapon. What ascetic penances have been performed
by the high-souled and mighty sons of Pandu, what boon hath they
obtained, O son, or what science is known to them, in consequence of
which, like the stars in the firmament, they are undergoing no
diminution? I cannot bear it that my army should be repeatedly
slaughtered by the Pandavas. The divine chastisement, highly severe, both
fallen on me alone. Tell me everything truly, O Sanjaya, about that for
which the sons of Pandu have become unslayable and mine slayable. I do
not see the other shore of this (sea of) distress. [383] I am like a man
desirous of crossing the vastly deep ocean with my two arms alone. I
certainly think that a great calamity hath overtaken my sons. Without
doubt, Bhima will slay all my sons. I do not see that hero who is able to
protect my sons in battle. The death of my sons in this battle, O
Sanjaya, is certain. It behoveth thee, therefore, O Suta, to tell me, who
asketh thee, everything about the true cause of all these. Beholding his
own troops retreating from battle, what did Duryodhana do? And what old
Bhishma and Drona, and Kripa, and Suvala's son, and Jayadratha, and that
mighty bowman, viz., Drona's son and Vikarna of great strength do? When
also, O thou of great wisdom, my sons turned back from the fight, what O
Sanjaya, became the resolve of those high-souled warriors?"

Sanjaya said, "Listen, O king, with attention, and having listened, let
it go to thy heart. Nothing (in this) is the result of incantation,
nothing the result of illusion of any king. Nor have the sons of Pandu
created any new terrors. They are endued with might; and they are
fighting by fair means in this battle. Desirous of high fame, the sons of
Pritha always do every act, including even the support of their lives,
agreeably to the way of morality. Endued with every kind of prosperity,
and possessed of great strength, they never desist from battle, keeping
their eyes on righteousness. And victory is there where righteousness is.
It is for this, O king, that the sons of Pritha are unslayable in battle
and always victorious. Thy sons are of wicked souls and are addicted to
sinfulness. They are cruel and wedded to mean acts. It is for this that
they are being weakened in battle. Thy sons, O king, like despicable men,
did many cruel and deceitful acts to the sons of Pandu. Disregarding,
however, all those offences of thy sons, the sons of Pandu always
concealed those acts, O elder brother of Pandu. Thy sons also, O king, on
numerous occasions humiliated the Pandavas. Let them now reap the
terrible fruit, like poison, of that persistent course of
sinfulness. [384] That fruit should be enjoyed by thee also, O king, with
thy sons and kinsmen, since thou, O king, could not be awakened even
though counselled by thy well-wishers. Repeatedly forbidden by Vidura, by
Bhishma, by the high-souled Drona, and by myself also thou didst not
understand, rejecting our words intended for thy good and worthy of thy
acceptance, like a sick man rejecting the medicine prescribed. Accepting
the views of thy sons thou hadst regarded the Pandavas as already
vanquished. Listen again, O king, to what thou hast asked me, viz., the
true cause, O chief of the Bharatas, of the victory of the Pandavas. I
will tell thee whit I have heard, O chastiser of foes. Duryodhana had
asked the grandsire this very question. Beholding his brothers, all
mighty car-warriors, vanquished in battle, thy son Duryodhana, O Kaurava,
with heart confounded with grief, repairing with humility during the
night to the grandsire possessed of great wisdom, asked him this
question. Listen to me, O monarch, about it all.

"Duryodhana said, 'Drona and thou, and Salya, and Kripa, and Drona's son,
and Kritavarman the son of Hridika, and Sudakshina the ruler of the
Kamvojas, and Bhurisravas, and Vikarna, and Bhagadatta of exceeding
prowess, are all regarded as mighty car-warriors. All of these, again,
are high-born, and prepared to throw away their lives in battle. It is my
opinion that these are a match for even the three worlds (united
together). Even all the warriors of the Pandava army (united together)
cannot bear your prowess. A doubt has arisen in my mind. Explain it to me
who enquireth of thee. Who it is, relying on whom the Pandavas are
vanquishing us repeatedly.'

"Bhishma said, 'Listen, O king, to the words that I will speak unto thee,
O thou of Kuru's race. Frequently wert thou addressed by me to the same
effect but thou didst not do what I said. Let peace be made with the
Pandavas, O best of the Bharatas. I regard this to be beneficial both to
the world and thee, O lord. Enjoy this earth, O king, with thy brothers
and be happy, gratifying all thy well-wishers and delighting thy
kinsfolk. Although I cried myself hoarse before this, thou didst not yet
listen to me, O sire. Thou hadst always disregarded the sons of Pandu.
The effect of all that hath now overtaken thee. Listen also, O king, from
me as I speak of it, O Lord, to the reason why the Pandavas, whose
achievements tire them not, are unslayable. [385] There is not, was not,
will not be, the being in all the worlds who would or will be able to
vanquish the sons of Pandu who are all protected by the wielder of
Saranga. Listen truly, O thou that art conversant with morality, to that
ancient history which was recited to me by sages of souls under control.
In days of yore, all the celestials and the Rishis, united together,
waited reverentially on the Grandsire upon the mountains of Gandhamadana.
And the Lord of all creatures, seated at his case in their midst, beheld
an excellent car stationed in the firmament, blazing with effulgence.
Having ascertained (everything about it) by meditation, joining his hands
with restrained heart, Brahman, with delighted soul, made his salutations
to the highest Divine Being. And the Rishis and the celestials, beholding
in the firmament (the form thus) displayed, all stood up with joined
hands, their eyes fixed on that wonder of wonders. Worshipping him duly,
Brahma, the foremost of all conversant with Brahman, the Creator of the
universe, acquainted with the highest morality, uttered these high words:
Thou art the Glory of the Universe for thy form. Thou art the Lord of the
Universe. O thou whose protection extendeth through the whole Universe, O
thou that hath the Universe for thy work, O thou that hath thy soul under
control, Thou art the Supreme Master of the Universe. Thou art Vasudeva.
Therefore, I seek refuge in Thee that art the soul of Yoga and the
highest Divinity. Victory to Thee that art the Supreme God of the
Universe. Victory to Thee that art ever employed in the good of the
worlds. Victory to Thee that art the Lord of Yoga. Thee that art
all-powerful. Victory to Thee that art prior, and subsequent to Yoga.
Having the lotus springing from thy navel, and having large expansive
eyes, victory to Thee that art Lord of Lords of the Universe. O Lord of
the Past, the Present, and the Future, victory to Thee that art the
embodiment of gentleness. Thee that art the sun of suns. O thou that art
the receptacle of untold attributes, victory to Thee that art the refuge
of all things. Thou art Narayana, thou art incapable of being understood,
victory to Thee that art the wielder of the bow called Saranga. Victory
to Thee that art endued with every attribute, O thou that hast the
Universe for thy form, O thou that art ever hale. O Lord of the Universe,
O thou of mighty arms, victory to Thee that art always ready for
benefitting the worlds. O great Snake, O huge Boar, O first Cause, O thou
of tawny locks, victory to Thee that art Almighty. O thou of yellow
robes, O Lord of the cardinal and the subsidiary points of the compass, O
thou that hast the Universe for thy abode, O thou that art Infinite, O
thou that hast no decay, O thou that art the Manifest, O thou that art
the Unmanifest, O thou that art the immeasurable Space, O thou that hast
all thy senses under control, O thou that always achievest what is good,
O thou that art immeasurable, O thou that alone knowest thy own nature,
victory to Thee that art deep, O thou that art the giver of all wishes, O
thou that art without end, O thou that art known as Brahma, O thou that
art Eternal, O thou that art the Creator of all creatures, O thou that
art ever successful, O thou whose acts always display wisdom, O thou that
art conversant with morality, O thou that givest victory, O thou of
mysterious Self, O thou that art the Soul of all Yoga, O thou that art
the Cause of everything that hath sprung into existence, O thou that art
the knowledge of the selves of all beings, O Lord of the worlds, victory
to thee that art the Creator of all beings. O thou that hath thyself for
thy origin, O thou that art highly blessed, O thou that art the Destroyer
of everything, O thou that art the inspirer of all mental thoughts,
victory to Thee that art dear to all conversant with Brahma. O thou that
art busy in creation and destruction, O controller of all wishes, O
Supreme Lord, O thou that art the Cause of Amrita, O thou that art
All-existent, O thou that art the first that appears at the end of the
Yuga, O thou that art the giver of victory, O Divine Lord of the Lord of
all creatures, O thou that hast the lotus springing from thy navel, O
thou of mighty strength, O thou that art sprung from Thyself, O thou that
art the great elements in their primeval state, O thou that art the soul
of all (religious) rites, victory to Thee that givest all. The goddess
Earth represents thy two feet, the cardinal and the subsidiary directions
thy arms, and the heavens thy head. I am thy form, the celestials
constitute thy limbs, and the Sun, the moon are thy two eyes. Ascetic
austerities and Truth born of morality and (religious) rites, constitute
thy strength. Fire is thy energy, the wind is thy breath, and the waters
have sprung from thy sweat. The twins Aswins constitute thy ears, and the
goddess Saraswati is thy tongue. The Vedas are thy Knowledge, and upon
thee resteth this Universe. O Lord of Yoga and Yogins, we do not know thy
extent, thy measure, thy energy, thy prowess, thy might, thy origin. O
God, O Vishnu, filled with devotion in thee, and depending upon thee with
vows and observances, we ever worship Thee as the highest Lord, the God
of gods. The Rishis, the gods, Gandharvas, the Yakshas, the Rakshasas,
the Pannagas, the Pisachas, human beings, beasts, birds, reptiles,--all
these were created by me on Earth through Thy grace. O thou having the
lotus springing from thy navel, O thou of large expansive eyes, O
Krishna, O Dispeller of all woe, Thou art the Refuge of all creatures,
and Thou art their Guide. Thou hast the Universe for thy mouth. Through
thy grace, O Lord of the gods, the gods are ever happy. Through thy grace
the Earth hath always been freed from terrors. Therefore, O thou of large
eyes, take birth in the race of Yadu. [386] For the sake of establishing
righteousness, for slaying the sons of Diti, and for upholding the
Universe, do what I have said, O Lord. O Vasudeva, that which is thy
supreme mystery, that, O Lord hath been sung by me through Thy grace.
Having created the divine Sankarshana out of thy own Self by Thyself,
thou didst then, O Krishna, create Thyself as Pradyumna born of thyself.
From Pradyumna thou didst then create Aniruddha who is known as the
eternal Vishnu. And it was Aniruddha who created me as Brahma, the
upholder of the Universe. Created out of Vasudeva's essence I have,
therefore, been created by thee. Dividing Thyself into portions, take
birth, O Lord, among human beings. And slaughtering the Asuras there for
happiness of all the worlds, and establishing righteousness, and winning
renown, Thou wilt again truly attain to Yoga. The regenerate Rishis on
Earth and the gods, O thou of infinite prowess, devoted to thee, sing of
thy wonderous Self under those names that belong to thee. O thou of
excellent arms, all classes of creatures rest on thee, having taken
refuge in Thee, thou giver of boons. The regenerate ones sing Thee as the
world's bridge, having no beginning, middle and end, and as possessed of
unlimited Yoga.'"



SECTION LXVI

"Bhishma said, 'Then that illustrious Deity, the Lord of the worlds,
replied unto Brahma in a soft deep voice, saying,--'Through Yoga, O sire,
all that is wished by thee is known to me. It will be even as thou
wishest,--And saying this, he disappeared then and there. Then the gods,
Rishis, and Gandharvas, filled with great wonder and curiosity all asked
the Grandsire, saying,--'Who is that one, O Lord, that was worshipped by
thy illustrious self with such humility and praised in such high words?
We desire to hear,--Thus addressed, the illustrious Grandsire replied
unto all the Gods, the regenerate Rishis, and the Gandharvas, in sweet
words saying,--He who is called TAT, He who is Supreme, He who is
existent at present and who will be for all time, He who is the highest
Self, He who is the Soul of beings, and who is the great Lord, I was
talking even with His ever-cheerful self, ye bulls among gods. The Lord
of the Universe was solicited by me, for the good of the Universe, to
take his birth among mankind in the family of Vasudeva. I said unto
him,--For the slaughter of the Asuras take thy birth in the world of
men!--Those Daityas and Rakshasas, of fierce form and great strength,
that were slain in battle, have been born among men. Indeed, the
illustrious and mighty Lord, taking birth in the human womb, will live on
the Earth, accompanied by Nara. Those ancient and best of Rishis, viz.,
Nara and Narayana, are incapable of defeat in battle by even all the
celestials united together. Of immeasurable effulgence, those Rishis
viz., Nara and Narayana, when born together in the world of men, will not
be known (as such) by fools. He, from whose Self, I, Brahman, the Lord of
the whole Universe, have sprung that Vasudeva, that Supreme God of all
the worlds, is worthy of your adoration. Endued with great energy, and
bearing the conch, the discus, and the mace, he should never be
disregarded as a man, ye best of deities. He is the Supreme Mystery, the
Supreme refuge, the Supreme Brahma, and the Supreme glory. He is without
decay, Unmanifest, and Eternal. He it is who hath been sung as Purusha,
though none can comprehend him. The divine Artificer hath sung of him as
the Supreme Energy, the Supreme Felicity, and the Supreme Truth.
Therefore, the Lord Vasudeva of immeasurable prowess should never be
disregarded as a man by all the Asuras and the gods with Indra at their
head. That person of foolish understanding is called a wretch, who, from
disregard, speaketh of Hrishikesa as only a man. People speak of him as
one labouring under darkness who disregardeth Vasudeva, that Yogin of
illustrious soul, for his entering into a human form. People speak of him
as one labouring under darkness who knoweth not that Divine personage,
that Soul of the mobile and the immobile creation, that one bearing the
auspicious wheel (on his breast), that one of dazzling effulgence, that
one from whose navel hath sprung the (primeval) lotus. He who
disregardeth that wearer of the diadem and the Kaustuva gem, that
dispeller of fears of his friends, that high-souled one, sinketh in thick
darkness. Having known all these truths duly, that Lord of the worlds,
viz., Vasudeva, should be adored by every one, ye best of gods.'--

"Bhishma continued,--Having said these words unto those gods and Rishis
in days of yore, the illustrious Grandsire, dismissing them all, repaired
to his own abode. And the gods and the Gandharvas, and the Munis and the
Apsaras also, having listened to those words spoken by Brahman, were
filled with delight and repaired to heaven. Even this was heard by me, O
sire, from Rishis of cultured soul talking in their assembly, of
Vasudeva, that ancient one. And O thou that art well-versed in
scriptures, I heard this from Rama, the son of Jamadagni, and Markandeya
of great wisdom, and Vyasa and Narada also. Having learnt all this and
heard of the illustrious Vasudeva as the Eternal Lord, the Supreme God of
all the worlds, and the great Master, from whom hath sprung Brahman
himself, the Father of the Universe, why should not that Vasudeva be
adored and worshipped by men? Forbidden wert thou before, O sire, by
sages of cultured souls, (who said unto thee)--Never go to war with that
Vasudeva armed with bow as also with the Pandavas,--This, from folly,
thou couldst not apprehend. I regard thee therefore, as a wicked Rakshsa.
Thou art, besides, enveloped in darkness. It is for this that thou hatest
Govinda and Dhananjaya the son of Pandu, for who else among men would
hate the divine Nara and Narayana? It is for this, O king, that I say
unto thee that this one is Eternal and Unfading, pervading the whole
Universe, Unchanging, the Ruler, Creator and Upholder of all, and the
truly Existent. He it is who upholdeth the three worlds. He is the
Supreme Lord of all mobile and immobile creatures, and He is the great
Master, He is warrior, He is Victory, He is Victor, and He is the Lord of
all nature. O king, He is full of goodness and divested of all the
qualities of Darkness and Passion. There, where Krishna is, there
righteousness is; and there is victory where righteousness is. It is by
the Yoga of his Supreme Excellence, and the Yoga of his Self, that the
sons of Pandu, O king, are supported. Victory, therefore, will surely be
theirs. He it is that always imparteth to the Pandavas and understanding
endued with righteousness, and strength in battle; and He it is that
always protecteth them from danger. He is the Eternal God, pervading all
beings, and ever blessed. He, of whom thou hadst asked me, is known by
the name of Vasudeva. He it is whom Brahmanas and Kshatriyas and Vaisyas
and Sudras, having distinctive features of their own, humbly serve and
worship with restrained hearts and performing their own duties. He it is
who, towards the close of the Dwapara Yuga and the beginning of the Kali
Yuga, is sung of with Sankarshana, by believers with devotion. It is that
Vasudeva that createth, Yuga after Yuga, the worlds of the gods and the
mortals, all cities girt by the sea, and the region of human
habitation.--"



SECTION LXVII

"Duryodhana said, 'In all the worlds Vasudeva is spoken of as the Supreme
Being. I desire, O Grandsire, to know his origin and glory."

"Bhishma said, 'Vasudeva is the Supreme Being. He is the God of all Gods.
None superior to him of eyes like lotus-petals is to be seen, O bull of
Bharata's race. Markandeya speaketh of Govinda as the Most Wonderful and
the Most high, as the All-being, as the All-soul, as the Highest soul,
and as the Supreme male Being. Water, Air, and Fire,--these three were
created by Him. That Divine Master and Lord of all the worlds created
this Earth. That Supreme Being of illustrious soul laid himself down on
the waters. And that Divine Being made up of all kinds of energy slept
thereon in Yoga. From his mouth He created Fire, and from his breath, the
Wind. Of unfading glory, He created from his mouth Speech and the Vedas.
It was thus that he created first the Worlds and also the gods along with
the diverse classes of Rishis. And he created decay and death also of all
creatures, as well as birth and growth. He is Righteousness and of
righteous soul. He is the giver of boons and the giver of all (our)
wishes. He is the Actor and Action, and He is himself the Divine
Master. [387] He first made the Past, the Present, and the Future; He is
the Creator of the Universe. He is of illustrious soul; He is the Master
possessed of unfading glory. He created Sankarshana, the First-born of
all creatures. He created the divine Sesha who is known as Ananta and who
upholdeth all creatures and the Earth with her mountains. Of Supreme
Energy, He it is whom the regenerate ones know by Yoga meditation. Sprung
from the secretions of his ear, the great Asura known by the name of
Madhu, fierce and of fierce deeds and entertaining a fierce intent and
about to destroy Brahman, was slain by that Supreme Being. And O sire, in
consequence of Madhu's slaughter, the gods, the Danavas, and human
beings, and Rishis, call Janardana the slayer of Madhu. He is the great
Boar. He is the great Lion, and He is the Three-stepped Lord. [388] He is
the Mother and the Father of all living creatures. There never was, nor
will be, any superior to Him of eyes like lotus-petals. From His mouth He
created the Brahmanas: and from His two arms the Kshatriyas, and from His
thighs, O king, He created the Vaisyas, and from His feet He created the
Sudras. One waiting dutifully on Him, observant of vows with ascetic
austerities on days of the full-moon and the new-moon, is sure to obtain
the Divine Kesava, that refuge of all embodied creatures that essence of
Brahma and of Yoga. Kesava is the higher Energy, the Grandsire of all the
worlds. Him, O king, the sages call Hrishikesa (the lord of the senses).
Him also should all know as the Preceptor, the Father, and the Master.
Inexhaustible regions (of blessedness) are won by him with whom Krishna
is gratified. He also who, in a place of fear, seeketh the protection of
Kesava, and he who frequently readeth this description, becometh happy
and endued with every prosperity. Those men who attain to Krishna are
never beguiled, Janardana always saveth those that are sunk in great
terrors. Knowing this truly, O Bharata, Yudhishthira, with his whole
soul, O king, hath sought the shelter of the highly blessed Kesava, the
Lord of Yoga, and the Lord of the Earth."



SECTION LXVIII

"Bhishma said, 'Hear from me, O king, this hymn that was uttered by
Brahman himself. This hymn was in days of old communicated by regenerate
Rishis and the gods (to men) on Earth-Narada described thee as the Master
and the Lord of the god of gods and all the Sadhyas and the celestials,
and as one acquainted with the nature of the Creator of the worlds.
Markandeya spoke of thee as the Past, the Present, and the Future, and
the sacrifice of sacrifices, and the austerity of austerities. The
illustrious Bhrigu said of thee that thou art the God of the gods, that
thine is the ancient form of Vishnu. Dwaipayana said of thee that thou
art Vasudeva of the Vasus, the establisher of Sakra, and the God of gods
and all creatures. In days of old on the occasion of procreating
creatures, the sages spoke of thee as Daksha, the Father of creation.
Angiras said that thou art the creator of all beings. Devala said of thee
that the unmanifest all is thy body, and the manifest is in thy mind, and
that the gods are all the result of thy breath. [389] With thy heads is
pervaded the heavens, and thy two arms support the Earth. In thy stomach
are three worlds and thou art the Eternal Being. Even thus do men exalted
by asceticism know thee. Thou art the Sat of Sat, with Rishis gratified
with sight of Self. [390] With royal sages of liberal minds, never
retreating from battle and having morality for their highest end, thou, O
slayer of Madhu, art, the sole refuse. Even thus is that illustrious and
Supreme Being, viz., Hari, adored and worshipped by Sanatkumar and other
ascetics endued with Yoga. The truth about Kesava, O sire, is now
narrated to thee, both in brief and detail. Turn thy heart in love to
Kesava.'"

Sanjaya continued, "Hearing this sacred story, thy son, O great king,
began to regard highly both Kesava and these mighty car-warriors, viz.,
the sons of Pandu. Then, O monarch, Bhishma the son of Santanu once more
addressed thy son, saying, 'Thou hast now heard truly, O king, about the
glory of the high-souled Kesava and of Nara about which thou hadst asked
me. Thou hast also heard about the object for which both Nara and
Narayana have taken their births among men. Thou hast also been told the
reason why those heroes are invincible and have never been vanquished in
battle, and why also, O king, the sons of Pandu are incapable of being
slain in battle, by anybody. Krishna beareth great love for the
illustrious sons of Pandu. It is for this, O king of kings, that I say,
'Let peace be made with the Pandavas.' Restraining thy passions enjoy
thou the Earth with thy mighty brothers (around thee). By disregarding
the divine Nara and Narayana, thou shalt certainly be destroyed. Having
said these words, thy sire, became silent, O monarch, and dismissing the
king, entered his tent. And the king also came back to his (own) tent,
having worshipped the illustrious grandsire. And then, O bull of
Bharata's race, he laid himself down on his white bed for passing the
night in sleep."



SECTION LXIX

Sanjaya said, "After the night had passed away and the sun had risen, the
two armies, O king, approached each other for battle. Beholding each
other, each rushed in united ranks towards the other excited with rage
and desirous of vanquishing the other. And in consequence of thy evil
policy, O king, the Pandavas and the Dhartarashtras thus rushed, cased in
mail and forming battle-array, for striking each other. And the array
that Bhishma protected from all sides, O king, was of the shape of a
Makara. [391] And so the Pandavas also, O king, protected the array they
had formed (of their troops). Then thy sire Devavrata, O great king, that
foremost of car-warriors, proceeded in advance, supported by a large
division of cars. And others, viz., car-warriors, infantry, elephants,
and cavalry, all followed him, each stationed in the place allotted. And
beholding them prepared for battle, the illustrious sons of Pandu arrayed
their troops in that invincible and prince of arrays called the
Syena. [392] And in the beak of that array shone Bhimasena of great
strength. And in its two eyes were the invincible Sikhandin and
Dhrishtadyumna of Prishata's race. And in the head was the heroic Satyaki
of prowess incapable of being baffled. And in its neck was Arjuna shaking
his Gandiva. And in its left wing was the high-souled and blessed Drupada
with his son and supported by an akshauhini of all forces. And the king
of the Kekayas, owning an akshauhini, formed the right wing (of that
array). And in its back were the sons of Draupadi, and Subhadra's son of
great prowess. And in its tail was the heroic king Yudhishthira himself,
of excellent prowess, supported by his twin brothers. Then in the battle
(that ensued). Bhima, penetrating the Makara array (of the Kauravas)
through its mouth, and approaching Bhishma, covered him with his shafts.
Then in that great battle, Bhishma possessed of great prowess shot his
mighty weapons, confounding the combatants of the Pandavas disposed in
battle-array. And when the combatants (of the Pandava army) were thus
confounded, Dhananjaya, speedily proceeding, pierced Bhishma at the van
of battle with a thousand arrows. And counteracting, in that conflict,
the weapons shot by Bhishma, Arjuna stood ready for the combat, supported
by his own division filled with cheerfulness. [393] Then king Duryodhana,
that foremost of mighty men, that great car-warrior, beholding that
terrible carnage of his troops and remembering the slaughter of his
brothers (on the previous day), came quickly towards Bharadwaja's son,
and addressing him, said, 'O preceptor, O sinless one, thou art ever my
well-wisher,--Relying on thee as also on the grandsire Bhishma,
ourselves, hope to vanquish without doubt the very gods in battle, let
alone the sons of Pandu that are destitute of energy and prowess. Blessed
be thou, act in such away that the Pandavas may be slain. Thus addressed
in battle by thy son, Drona penetrated into the Pandava array in the very
sight of Satyaki. Then O Bharata, Satyaki checked the son of Bharadwaja,
(and thereupon) ensued a battle that was fierce in its incidents and
awful to behold. Then Bharadwaja's son excited with rage and endued with
great prowess, as if smiling the while, pierced the grandson of Sini with
ten shafts at his shoulder-joint. And Bhimasena also, excited with rage,
pierced Bharadwaja's son (with many shafts), desirous of protecting
Satyaki, O king, from Drona that foremost of all warriors. Then Drona and
Bhishma, and Salya also, O sire, excited with rage, covered Bhimasena, in
that battle, with their shafts. Thereupon Abhimanyu excited with wrath,
and the sons of Draupadi, O sire, pierced with their sharp-pointed shafts
all those warriors with upraised weapons. Then in that fierce battle, the
great bowman Sikhandin rushed against those two mighty warriors, viz.,
Bhishma and Drona who, excited with rage, had (thus) fallen upon the
Pandavas. Firmly grasping his bow whose twang resembled the roar of the
clouds, that hero, shrouding the very Sun with his arrows, quickly
covered his antagonists therewith. The grandsire of the Bharatas,
however, getting Sikhandin before him, avoided him, remembering the
femininity of his sex. Then, O king, urged by thy son, Drona rushed to
battle, desirous of protecting Bhishma in that stress. Sikhandin,
however, approaching Drona that foremost of all wielders of weapons,
avoided, from fear, that warrior resembling the blazing fire that appears
at the end of the Yuga. Then, O king, thy son with a large force,
desirous of winning great glory, proceeded to protect Bhishma. And the
Pandavas also proceeded, O king, firmly setting their hearts upon
victory, and the battle then that took place between the combatants of
both armies desirous of victory and fame, was fierce and highly
wonderful, resembling that (in days of yore) between the gods and Danavas.



SECTION LXX

Sanjaya said, "Then Bhishma the son of Santanu fought fiercely, [394]
desirous of protecting the sons from the fear of Bhimasena. And the
battle that then took place between the kings of the Kaurava and the
Pandava armies was awful in the extreme and destructive of great heroes.
And in that general engagement, so fierce and terrible, tremendous was
the din that arose, touching the very heavens. And in consequence of the
shrieks of huge elephants and the neigh of steeds and the blare of
conches and beat of drums, the uproar was deafening. Fighting for the
sake of victory, the mighty combatants endued with great prowess roared
at one another like bulls in a cow-pen. And heads cut off in that battle
with keen-edged shafts, incessantly falling, created, O bull of Bharata's
race, the appearance of a stony shower in the welkin. Indeed, O bull of
Bharata's race, innumerable were the heads lying on the field of battle,
decked with ear-rings and turbans and resplendent with ornaments of gold.
And the earth was covered with limbs cut off with broad-headed shafts,
with heads decked with ear-rings, and with arms adorned with ornaments.
And in a moment the whole field was strewn over with bodies cased in
mail, with arms decked with ornaments, with faces beautiful as the moon
and having eyes with reddish corners, and with every limb, O king, of
elephants, steeds and men. And the dust (raised by the warriors) looked
like a thick cloud, and the bright implements of destruction, like
flashes of lightning. And the noise made by the weapons resembled the
roar of thunder. And that fierce and awful passage-at-arms, O Bharata,
between the Kurus and the Pandavas caused a very river of blood to flow
there. And in that terrible, fierce, and awful battle causing the hair
stand on end, Kshatriya warriors incapable of defeat incessantly poured
their arrowy showers. And the elephants of both thy army and the enemy's,
afflicted with those arrowy showers, shrieked aloud and ran hither and
thither in fury. And in consequence of (the twang of) bows, endued with
great energy, of fierce and heroic warriors excited with fury, and of
flapping of their bow-strings against their leathern fences, nothing
could be distinguished. [395] And all over the field which looked like a
lake of blood, headless trunks stood up, and the kings bent upon slaying
their foes, rushed to battle. And brave warriors of immeasurable energy
and possessed of arms resembling stout bludgeons, slew one another with
arrows and darts and maces and scimitars. And elephants, pierced with
arrows and deprived of riders to guide them with hooks, and steeds
destitute of riders, wildly ran in all directions. And many warriors, O
best of the Bharatas, belonging to both thy army and that of the foe,
deeply pierced with shafts jumped up and fell down. And in that encounter
between Bhima and Bhishma, heaps of arms and heads, as also of bows and
maces and spiked clubs and hands and thighs, of legs and ornaments and
bracelets, were seen lying over the field. And here and there over the
field, O king, were seen large bodies of unretreating elephants and
steeds and cars. And the Kshatriya warriors, urged on by fate, slew one
another with maces, swords, lances, and straight shafts. And others
endued with great heroism and accomplished in fight, encountered one
another with their bare arms that resembled spiked clubs made of iron.
And other heroic warriors of thy army, engaged with the combatants of the
Pandava host, fought on slaying one another with clenched fists and
knees, and slaps and blows, O king. And with the fallen and falling
warriors and those weltering in agony on the ground, the field of battle
everywhere became, O king, terrible to behold, and car-warriors, deprived
of the cars and grasping excellent swords, rushed at one another,
desirous of slaughter. Then king Duryodhana, surrounded by a large
division of Kalingas, and placing Bhishma ahead, rushed towards the
Pandavas. And so the Pandava combatants also, supporting Vrikodara, and
owning fleet animals, rushed, excited with rage, against Bhishma."



SECTION LXXI

Sanjaya said, "Beholding his brothers and the other kings engaged in
battle with Bhishma, Dhananjaya, with weapons upraised, rushed against
the son of Ganga. Hearing the blare of Panchajanya and the twang of the
bow Gandiva, and seeing also the standard of Pritha's son, a great fear
entered our hearts. And the standard that we behold, O king, of the
wielder of Gandiva bore the device of lion's tail and looked like a
blazing mountain in the welkin. Beautiful and of celestial workmanship,
it was variegated with diverse hues, and looking like a risen comet it
could not be obstructed by trees. And in that great battle, the warriors
beheld Gandiva, the back of whose staff was decked with pure gold, and
which looked beautiful like a flash of lightning in the midst of a mass
of clouds in the firmament. And while slaying the combatants of thy army,
the shouts we heard uttered by Arjuna seemed to resemble the loud roars
of Indra himself, and the slaps also of his palms were frightfully loud.
Like a roaring mass of clouds charged with lightning and aided by a
raging tempest, Arjuna incessantly poured his arrowy showers on all
sides, completely shrouding the ten points of the compass. Dhananjaya
then possessed of terrible weapons, quickly proceeded towards the son of
Ganga. Deprived of four senses in consequence of his weapons, we could
not then distinguish the East from the West. And thy warriors, then, O
bull of Bharata's race,--their animals tired, steeds slain, and hearts
depressed,--thoroughly confounded [396] and huddling close to one another,
sought Bhishma's protection along with all thy sons. And in that battle
Bhishma the son of Santanu became their protector. Struck with fear,
car-warriors jumping down from their cars, cavalry soldiers jumping down
from the backs of their steeds, and the foot-soldiers where they stood,
all began to fall down on the earth. Hearing the twang of Gandiva that
resembled the roar of the thunder, all thy warriors were struck with fear
and seemed, O Bharata, to melt away. Then, O king, with many huge and
fleet steeds of the Kamvoja breed, and surrounded by many thousand of
Gopas with a large Gopayana force and supported by the Madras, the
Sauviras, the Gandharas and the Trigartas, and surrounded by all the
principal Kalingas, the king of the Kalingas, and king Jayadratha
accompanied by all the kings and supported by a large force of diverse
races with Dussasana at their head, and fourteen thousand principal
horsemen, urged by thy son, surrounded the son of Suvala (for supporting
him). Then in that battle, all the Pandavas, united together, and riding
on separate cars and animals, began, O bull of Bharata's race, to
slaughter thy troops. [397] And the dust raised by car-warriors and steeds
and foot-soldiers, looking like a mass of clouds, made the field of
battle exceedingly awful. And with a large force consisting of elephants,
steeds and cars, and armed with lances and bearded darts and broad-headed
shafts, Bhishma engaged in battle with the diadem decked (Arjuna). And
the king of Avanti engaged with the ruler of Kasi, and the ruler of the
Sindhus engaged with Bhimasena. And king Yudhishthira with his sons and
counsellors engaged with Salya, the famous chief of the Madras. And
Vikarna engaged with Sahadeva, and Chitrasena with Sikhandin. And the
Matsyas, O king, engaged with Duryodhana, and Sakuni; and Drupada and
Chekitana, and that mighty car-warrior Satyaki engaged in battle with the
high-souled Drona aided by his son. And Kripa and Kritavarman both rushed
against Dhrishtadyumna. And thus, all over the field, rushing bodies of
horses, of elephants and cars, engaged with one another in battle. And
although there were no clouds in the sky, yet flashes of lightning were
seen. And all the points of the compass were covered with dust. And, O
king, fierce meteors were seen failing with thundering noise. And violent
winds blew and a shower of dust fell from above. And the sun, covered by
the dust raised by the troops, disappeared in the firmament. And all the
warriors, covered by that dust and battling with weapons, were deprived
of their senses. And the sound made by weapons, all capable of
penetrating through every armour and hurled from heroic arms, became a
tremendous uproar. And, O bull of Bharata's race, weapons hurled from
excellent arms and possessed of stellar brightness, illumined the whole
welkin. And variegated shields made of bull's hides and embossed with
gold were strewn, O bull of Bharata's race, all over the field. And heads
and limbs were seen falling on all sides, cut off with swords and
scimitars possessed of solar effulgence. And great car-warriors, the
wheels, axles, and boxes of whose cars were broken, fell down on the
ground, their steeds slain and their tall standards tumbling down. [398]
And many car-warriors having been slain, their steeds, mangled with
weapons, fell down as they ran dragging the cars (to which they were
yoked). And, in many places over the field, excellent steeds, afflicted
with arrows, with limbs mangled, and with their traces on, ran, dragging
the car-yokes after them. And many car-warriors, with their charioteers
and steeds, were seen, O king, to be crushed by single elephants endued
with great strength. [399] And in that battle, in the midst of large
forces, many elephants, scenting the odour of the temporal juice of their
compeers, began to snuff the breeze repeatedly. And the whole field was
strewn with slain elephants, deprived of life by means of broad-headed
shafts and falling down with the wooden edifices and the guides on their
backs. And many elephants, in, the midst of large forces crushed, with
the standards and warriors on their backs, by huge compeers urged by
their guides, fell down on the field. And many car-shafts, O king, were
seen to be broken in that battle by huge elephants using their trunks,
each of which resembled the trunk of the prince of elephants (called
Airavata). And many car-warriors also, in that conflict, the Jalas of
whose cars had been broken, were like branches of trees dragged down by
tuskers, seized by the hair of their heads and, thrashed violently on the
ground, were crushed into shapeless masses. And other huge elephants,
dragging cars that were entangled with other cars, ran in all directions
shrieking loudly. And those elephants, thus dragging those cars, looked
like others of their species dragging lotus-stalks growing in lakes. And
thus was that vast field of battle strewn over with cavalry soldiers and
foot-soldiers and great car-warriors and standards."



SECTION LXXII

Sanjaya said, "Sikhandin with Virata king of the Matsyas speedily
approached Bhishma that invincible and mighty bowman. And Dhananjaya
encountered Drona and Kripa, and Vikarna and many other kings, brave in
battle, all mighty bowmen endued with great strength, as also that mighty
bowman the ruler of the Sindhus supported by his friends and kinsmen and
many kings of the west and the south also, O bull of Bharata's race. And
Bhimasena proceeded against that mighty bowman, viz., thy vindictive son
Duryodhana, and also against Dussaha. And Sahadeva proceeded against
those invincible warriors, viz., Sakuni and that mighty car-warrior
Uluka, those great bowmen, who were sire and son. And that mighty
car-warrior Yudhishthira, deceitfully treated by thy son, proceeded in
that battle, O king, against the elephant division (of the Kauravas). And
that son of Pandu and Madri, viz., the heroic Nakula capable of wringing
tears from the foe, engaged in battle with the excellent car-warriors of
the Trigartas. And those invincible warriors, viz., Satyaki and
Chekitana, and the mighty son of Subhadra, proceeded against Salya and
the Kaikeyas. And Dhrishtaketu and the Rakshasa Ghatotkacha, both
invincible in battle, proceeded against the car-division of thy sons. And
that mighty car-warrior Dhrishtadyumna, that generalissimo (of the
Pandava forces) of immeasurable soul, engaged in battle, O king, with
Drona of fierce achievements. And it was thus that those heroic and
mighty bowmen of thy army and the Pandavas, engaged in battle, began to
strike one another. And when the sun had reached the meridian and the sky
was brilliantly illumined by his rays, the Kauravas and the Pandavas
began to slay one another. Then cars, furnished with standards from whose
tops pennons were afloat, variegated with gold and covered with
tiger-skins, looked beautiful as they moved on the field of battle. And
the shouts of warriors engaged in battle from desire of vanquishing one
another, became as loud as leonine roars. And that encounter which we
beheld between the heroic Srinjayas and the Kurus, was fierce in the
extreme and highly wonderful. And in consequence of the arrows shot all
around, we could not, O king, distinguish, O chastiser of foes, the
firmament, the sun and the cardinal and the subsidiary points of the
compass. And the splendour, like that of the blue lotus, of darts with
polished points, of bearded lances hurled (at the foe), of well-tempered
sabres and scimitars, of variegated coats of mail and of the ornaments
(on the persons of the warriors), illumined the welkin and the cardinal
and the subsidiary points with its effulgence. And the field of battle in
many places, O king, shone in consequence of the bodies of monarchs whose
effulgence resembled that of the moon and the sun. And brave
car-warriors, tigers among men shone in that battle, O king, like the
planets in the firmament. And Bhishma, that foremost of car-warriors,
excited with rage, checked the mighty Bhimasena in the very sight of the
troops. And the impetuous shafts shot by Bhishma, furnished with golden
wings, and whetted on stone, and rubbed with oil pierced Bhima in that
battle. Then Bhimasena endued with great strength hurled at him, O
Bharata, a dart of fierce impetuosity that resembled a wrathful snake.
But Bhishma in that combat cut off with straight shafts that dart with
staff made of gold and difficult of being borne, as it coursed
impetuously towards him. And with another broad-headed shaft, sharp and
well-tempered, he cut off Bhimasena's bow, O Bharata, into two parts.
Then, O king, in that battle, Satyaki, coming quickly towards Bhishma,
pierced thy sire with innumerable keen-edged and sharp-pointed shafts of
fierce impetuosity shot from his bowstring drawn to the ear. Then
Bhishma, aiming an exceedingly fierce shaft, felled the charioteer of the
Vrishni hero from his box in the car. And when the charioteer of
Satyaki's car was thus slain, his steeds, O king, bolted away. Endued
with the speed of the tempest or the mind, they ran wild over the field.
Then cries were uttered by the whole army which became a loud uproar. And
exclamation of oh and alas arose from the high-souled warriors of the
Pandava army. And those cries-said--Run, seize, check the horses, go in
haste. And this uproar followed Yuyudhana's car. Meanwhile, Bhishma the
son of Santanu began to slay the Pandava forces like Indra slaying the
Danavas. But the Panchalas and the Somakas, though slain by Bhishma thus,
forming yet a laudable resolution, rushed towards Bhishma. And other
warriors of the Pandava army, headed by Dhrishtadyumna, and desirous of
slaughtering the ranks of thy son, rushed towards Santanu's son in that
battle. And so also, O king, the warriors of thy army, headed by Bhishma
and Drona, impetuously rushed towards their foes. And thereupon another
battle took place."



SECTION LXXIII

Sanjaya said, "King Virata then pierced that mighty car-warrior, viz.,
Bhishma, with three shafts. And that great car-warrior pierced his
(antagonist's) steeds also with three shafts furnished with golden wings.
And that terrible bowman and mighty car-warrior of firm hand, viz.,
Drona's son, pierced with six shafts the wielder of Gandiva between his
two breasts. Thereupon that grinder of foes, viz., Phalguni, that slayer
of hostile heroes, cut off Aswatthaman's bow and deeply pierced him in
return with five shafts. Deprived of his senses by anger, and unable to
bear the cutting off of his bow in that battle, Drona's son, taking up
another bow that was tougher, pierced Phalguni, O king, with ninety
sharp-shafts, and Vasudeva also with seventy fierce arrows. Then, with
eyes red in wrath, Phalguni, with Krishna, breathing long and hot
breaths, reflected for a moment. Firmly grasping the bow with his left
hand, that grinder of foes, viz., the wielder of gandiva excited with
rage, fixed on his bowstring a number of fierce shafts, sharp and
perfectly straight, and capable of taking (the foe's) life. And that
foremost of mighty men speedily pierced Drona's son, in that battle, with
those arrows. And those arrows, penetrating through his armour, drank his
life-blood. But though thus pierced by the wielder of Gandiva, Drona's
son wavered not. Shooting in return similar arrows at Partha, he stayed
unperturbed, in that battle, desirous, O king, of protecting Bhishma of
high vows. And that feat of his was applauded by the foremost warriors of
the Kuru army, consisting, as it did, of his having encountered the two
Krishnas united together. Indeed, Aswatthaman daily battled fearlessly
amid the forces, having obtained from Drona all weapons with the methods
also of their withdrawal. This one is the son of my preceptor. He is
again the dear son of Drona. He is especially a Brahmana, and, therefore,
worthy of my regard. Thinking so, that scorcher of foes, the heroic
Vibhatsu, that foremost of car-warriors, showed mercy to the son of
Bharadwaja. Avoiding the son of Drona, Kunti's son endued with great
prowess and having white steeds (yoked unto his car), began to fight,
displaying great quickness of arms and causing a great carnage of thy
troops. Duryodhana then pierced that great bowman Bhima with ten shafts
winged with vulturine feathers, adorned with gold, and whetted on stone.
Thereupon Bhimasena, excited with wrath, took up a tough and well-adorned
bow capable of taking the life of the foe, and also ten sharp shafts. And
steadily aiming those sharp-pointed shafts of fierce energy and impetuous
velocity, and drawing the bow-string to his ear, he deeply pierced the
king of the Kurus in his wide chest. Thereupon the gem hanging on his
breast on threads of gold, surrounded by those shafts, looked beautiful
like the Sun in the firmament surrounded by the planets. Thy son,
however, endued with great energy, thus struck by Bhimasena, could not
bear it (coolly), like a snake unable to bear the sounds of a man's slap.
Excited with wrath and desirous of protecting his army, he then pierced
Bhima in return, O king, with many shafts whetted on stone and endued
with golden wings. Thus struggling in battle and mangling each other
fiercely, those two mighty sons of thine looked like a pair of celestials.

"That tiger among men and slayer of hostile heroes, viz., the son of
Subhadra, pierced Chitrasena with many sharp shafts and Purumitra also
with seven shafts. And piercing Satyavrata too with seventy shafts, that
hero resembling Indra himself in battle, began as it were to dance on the
field, and caused us much pain. Chitrasena then pierced him in return
with ten shafts, and Satyavrata with nine, and Purumitra with seven. Then
the son of Arjuna, thus pierced, while yet covered with blood, cut off
the large and beautiful bow of Chitrasena that was capable of checking
foes. And cutting through his coat of mail he pierced his antagonist's
breast with a shaft. Then the princes of thy army, all heroic and mighty
car-warriors, excited with wrath and united together in that conflict,
pierced him with sharp arrows. And Abhimanyu, acquainted with the
mightiest weapons, smote them all with keen shafts. Beholding that feat
of his, thy sons then surrounded the son of Arjuna, who was consuming thy
army in that conflict like a swelling fire of blazing flames consuming a
heap of dry grass in summer. And the son of Subhadra, while smiting thy
troops (thus), seemed to glow in splendour. Seeing that conduct of his,
thy grandson Lakshmana then, O monarch, quickly fell upon the son of
Subhadra. Thereupon that mighty car-warrior Abhimanyu, excited with
wrath, pierced Lakshmana graced with auspicious marks, as also his
charioteer, with six sharp arrows. But Lakshmana also, O king, pierced
Subhadra's son with many keen shafts. And that feat, O king, seemed to be
highly wonderful. Then that mighty car-warrior, viz., Abhimanyu, slaying
the four steeds as also the charioteer of Lakshmana with sharp shafts,
rushed towards the latter. Thereupon Lakshmana, that slayer of hostile
heroes, staying on that car of his whose steeds had been slain, and
excited with wrath, hurled a dart towards the car of Subhadra's son.
Abhimanyu, however, with his sharp arrows, cut off that irresistible dart
of fierce mien, resembling a snake, and coming impetuously towards him.
Then Kripa, taking Lakshmana up on his own car, bore him away from the
conflict, in the very sight of all the troops. Then when that awful
conflict became general, the combatants rushed against one another,
desirous of taking another's life. And the mighty bowmen of thy army and
the great car-warriors of the Pandava host, prepared to lay down their
lives in battle, slew one another. With hair dishevelled, divested of
their coats of mail, deprived of their cars, and their bows broken, the
Srinjayas fought with the Kurus with their bare arms. Then the
mighty-armed Bhishma, endued with great strength, and excited with wrath,
slew with his celestial weapons the troops of the high-souled Pandavas.
And the earth became covered with the fallen bodies of elephants deprived
of their guides of men and steeds and car-warriors and cavalry-soldiers."



SECTION LXXIV

Sanjaya said, "Then, O king, the mighty-armed Satyaki invincible in
battle, drawing in that conflict an excellent bow capable of bearing a
great strain shot innumerable winged arrows resembling snakes of virulent
poison, displaying his wonderful lightness of hand. And while slaying his
foes in battle, so quickly did he draw the bow, take out his arrows, fix
them on the bowstring, and letting them off throw them among the foe,
that he then seemed to be a mass of clouds pouring a thick shower of
rain. Beholding him then thus blazing up (like a swelling fire), king
Duryodhana, O Bharata, despatched ten thousand cars against him. But that
great bowman, Satyaki, of prowess incapable of being baffled and
possessed of great energy, slew with his celestial weapons all those
mighty car-warriors. Having achieved, bow in hand, that fierce feat, that
hero then approached Bhurisravas in battle. And Bhurisravas also, that
enhancer of the fame of the Kurus, beholding the Dhartarashtra ranks thus
felled by Yuyudhana, rushed in wrath against the latter. [400] Drawing his
great bow which resembled that of Indra himself in hue, he shot thousands
of shafts, O monarch, looking like snakes of virulent poison and
possessed of the strength of the thunder, displaying his extreme
lightness of hand. Thereupon the combatants that followed Satyaki, unable
to bear those shafts of fatal touch, fled away, O king, in all
directions, abandoning, O monarch, the invincible Satyaki in that
conflict. Beholding this, the mighty sons of Yuyudhana, all mighty
car-warriors of great renown, cased in excellent mail, bearing diverse
arms, and possessing excellent standards, approaching that great bowman,
viz., Bhurisravas, in battle, wrathfully addressed that warrior bearing
on his standard the device of a sacrificial stake, and said these words,
'Listen, O kinsman of the Kauravas, O thou that art possessed of great
strength, come, fight in battle with us, i.e., with either all of us
jointly or with each of us separately. Vanquishing us in battle thou
mayst win great renown, or ourselves, vanquishing thee, will have great
gratification.' Thus addressed by them, that mighty hero endued with
great strength and proud of his prowess, that foremost of men, beholding
them before him, replied unto them, saying, 'Ye heroes, ye have said
well. If such be now your wish, fight ye then all together with care. I
shall slay all of you in battle.' Thus addressed by him, those heroic and
mighty bowmen endued with great activity covered that chastiser of foes
with a thick shower of arrows. And it was towards the afternoon, O king,
that that dreadful battle took place between Bhurisravas alone on one
side and the many united together on the other. And those ten heroes
covered that single mighty car-warrior with showers of arrows like the
clouds showering rain on a mountain cliff in the season of rains. That
mighty car-warrior, however, cut off, those clouds of shafts shot by them
resembling the fatal darts of Death or the very thunder in effulgence,
before they could reach him. [401] They then, surrounding that
mighty-armed warrior, endeavoured to slay him. But the son of Somadatta,
excited with rage, cut off their bows, O Bharata, and then their heads,
with sharp shafts. Thus slain, they fell down, O monarch, like mighty
trees felled by the thunder. [402] Beholding then his mighty sons thus
slain in battle, the Vrishni hero (Satyaki), O king, uttering a loud
roar, rushed against Bhurisravas. And those mighty warriors then each
pressed his car against the other. And each of them in that combat slew
the other's car-steeds. And both deprived of their cars, those mighty
warriors jumped down on the ground. And both taking up large scimitars
and excellent shields encountered each other. And those tigers among men,
stationed for the encounter, shone brightly. Then Bhimasena, O king,
quickly coming up to Satyaki thus armed with an excellent scimitar, took
him up on his own car. And thy son also, O monarch, speedily took up
Bhurisravas on his car, in that battle, at the very sight of all the
bowmen.

"Meanwhile, during the continuance of that battle, the Pandavas, O bull
of Bharata's race, excited with wrath, fought with that mighty
car-warrior Bhishma. And when the sun assumed a red hue, Dhananjaya
exerting himself actively, slew five and twenty thousand great
car-warriors. These, urged on by Duryodhana for slaying Partha, were thus
completely destroyed before they could even come up to him, like insects
on a blazing fire. Then the Matsyas and the Kekayas, all accomplished in
the science of arms, surrounded that mighty car-warrior Partha as also
his son (for supporting them). Just at that time the sun disappeared, and
all the combatants seemed to be deprived of their senses. Then at
twilight, O king, thy sire Devavrata, his animals having been tired,
caused the troops to be withdrawn. And the troops of both the Pandavas
and the Kurus, filled with fear and anxiety in course of that dreadful
encounter, proceeded to their respective camps, the Pandavas with the
Srinjayas and the Kauravas also rested for the night agreeably to the
rules (of military science)."



SECTION LXXV

Sanjaya said, "Having rested for a while, O king, both the Kurus and the
Pandavas, after the night had passed away, once more went out for battle.
And then loud was the uproar, O king, that arose of mighty car-warriors
as they prepared for battle, and of tuskers as these were being equipped
for the conflict, and of infantry as they put on their armour, and of
steeds also, O Bharata. And the blare of conches and the beat of drums
became deafening in all parts of the field. Then king Yudhishthira
addressed Dhrishtadyumna and said, 'O mighty-armed one, dispose the
troops in the array called Makara that scorcheth the foe.' Thus addressed
by Pritha's son, that mighty car-warrior Dhrishtadyumna, that foremost of
combatants on cars, issued the order, O great king, to the car-warriors,
(for forming the Makara array). Drupada, and Dhananjaya the son of Pandu,
formed the head of that array, and Sahadeva and that mighty car-warrior
Nakula formed its two eyes. And the mighty Bhimasena formed its beak. And
Subhadra's son, and the sons of Draupadi and the Rakshasa Ghatotkacha,
and Satyaki, and king Yudhishthira the just, were stationed in its neck.
And king Virata that commander of a large division, formed its back,
supported by Dhrishtadyumna and a large force. And the five Kekaya
brothers consisted its left wing, and that tiger among men, viz.,
Dhrishtaketu, and Chekitana of great prowess, stationed in the right
wing, stood for protecting that array. And its two feet, O monarch, were
constituted by that mighty car-warrior the blessed Kuntibhoja, and
Satanika, supported by a large force. And that great bowman, the mighty
Sikhandin, surrounded by the Somakas, and Iravat, were stationed in the
tail of that Makara array. And having, O Bharata, formed their great
array, the Pandavas, O monarch, equipped in mail at dawn, again stood for
battle. And with elephants and steeds and cars and infantry, and with
standards upraised and umbrellas set up, and armed with bright, whetted
weapons, they quickly proceeded against the Kauravas.

"Then thy sire Devavrata, beholding the (Pandava) army thus arrayed,
disposed his army, O king, in counter-array after the form of a huge
crane. And in its beak was Bharadwaja's son (Drona). And Aswatthaman and
Kripa, O monarch, formed its two eyes. And that foremost, of all bowmen,
viz., Kritavarman, united with the ruler of the Kamvojas and with the
Valhikas was stationed, O king, in its head. And in its neck. O Bharata,
were Surasena, and thy son Duryodhana, O king, surrounded by many kings.
And the ruler of the Pragjyotishas, united with the Madras, the Sauviras,
and the Kekayas, and surrounded by a large force, was stationed, O king,
in its breasts. And Susarman the king of Prasthala, accompanied by his
own troops, stood, accoutred in mail, in the left wing. And the Tusharas,
the Yavanas and the Sakas, along with the Chulikas, stood in the right
wing, O Bharata, of that array. And Srutayush and Sataytish and
Somadatta's son, O sire, were stationed in the rear of that array
protecting one another.

"Then the Pandavas, O king, rushed against the Kauravas for battle. The
sun, O Bharata, had risen when the battle commenced. And elephants
proceeded against elephants. And horsemen rushed against horsemen,
car-warriors against car-warriors, O king, and against elephants also, in
that dreadful conflict. And car-men rushed against riders of elephants,
and riders of elephants against horsemen. And car-warriors engaged with
foot-soldiers, and cavalry with infantry. And all the warriors, O king,
excited with wrath, rushed against one another in battle. And the Pandava
army, protected by Bhimasena and Arjuna and the twins, looked beautiful
like the night decorated with stars. And thy army also, with Bhishma and
Kripa and Drona and Salya and Duryodhana, and others, shone like the
firmament spangled with the planets. And Bhimasena the son of Kunti,
endued with great prowess, beholding Drona rushed against the division of
Bharadwaja's son, borne by his steeds of great fleetness. Then Drona,
excited with wrath in that conflict and endued with great energy, pierced
Bhima with nine shafts made wholly of iron, aiming his vital limbs.
Deeply pierced by Bharadwaja's son in that conflict, Bhima despatched
Drona's charioteer to the region of Yama. Thereupon the son of
Bharadwaja, endued with great prowess, himself restraining his steeds,
began to consume the Pandava army like fire consuming a heap of cotton.
And while thus slaughtered, O king, by Drona and Bhishma, the Srinjayas
along with the Kekayas took to flight. And so thy troops also, mangled by
Bhima and Arjuna, became deprived of their senses as they stood, like a
beautiful female in her pride. And in that conflict destructive of heroes
great was the distress, O Bharata, that befell both thy army and theirs.
And we beheld the wonderful sight, O Bharata, of the troops fighting with
one another regardless of their lives. [403] And the Pandavas and the
Kauravas, O king, in that conflict, fought with one another counteracting
one another's weapons."



SECTION LXXVI

Dhritarashtra said, "Our army is possessed of many excellencies,
consisting of diverse forces, its efficiency is great. It is again
arrayed according to the rules of science and, therefore, ought to be
irresistible. It is attached to us exceedingly, and always devoted to us.
It is submissive, and free from the faults of drunkenness and
licentiousness. Its prowess had before been tested. The soldiers are
neither very old nor very young. They are neither lean nor corpulent. Of
active habits, of well-developed and strong frames, they are free from
disease. They are cased in mail and well-equipped with arms. They are
exercised in every kind of weapons. They are skilled in encounters with
swords, with bare arms, and with maces. They are well-exercised in
lances, sabres, and darts, as also in iron clubs, short arrows, javelins
and mallets. They are devoted to all kinds of armed exercises, and are
adepts in mounting upon and descending from the backs of elephants, in
moving forward and stepping back, in smiting effectually, in marching and
retreating. Many a time have they been tested in the management of
elephants and steeds and cars. Having been examined duly they have been
entertained on pay, and not for the sake of lineage, nor from favour nor
from relationship, nor from strength of attachments, nor from connections
of birth and blood. They are all respectable and honest, and their
kinsmen have been well-treated and gratified by us. We have done them
many good offices. They are, besides, all renowned men and endued with
great mental vigour. O son, they are again protected by many foremost of
men endued with great activity, and of famous achievements, resembling
the very Regents of the world and renowned over the whole earth.
Innumerable Kshatriyas, respected throughout the world, and who have of
their own will sided us with their forces and followers also protect
them. Indeed, our army is like the vast ocean filled with the water of
innumerable rivers running from all directions. It abounds with
elephants, and with cars which though destitute of wings, yet resemble
the winged tenants of the air. Vast numbers of combatants constitute the
waters of that ocean, and the steeds and other animals constitute its
terrible waves. Innumerable swords and maces and darts and arrows and
lances constitute the oars (piled on that ocean). Abounding with
standards and ornaments and adorned with cloth inlaid with gold and gems,
the rushing steeds and elephants constitute the winds agitating it into
fury. Our host, therefore, really resembles the vast, shoreless ocean
roaring in rage. And that host is protected by Drona and Bhishma and by
Kritavarman and Kripa and Dussasana, and others headed by Jayadratha. It
is also protected by Bhagadatta and Vikarna by Drona's son, and Suvala's
son, and Valhika and by many other mighty and high-souled heroes of the
world. That our army should yet be slaughtered in battle is due only to
predestined fate, O Sanjaya. Neither men nor highly blessed Rishis of old
ever beheld such preparations (for battle) on earth before. That so large
an army, mustered according to science, and attached (to us) by wealth,
should yet be slaughtered in battle, alas, what can it be but the result
of Destiny? O Sanjaya, all these seem to be unnatural. Indeed Vidura had
often said what was both beneficial and desirable. But my wicked son
Duryodhana would not accept it. I believe that high-souled and
well-knowing person had foreseen all that is now happening and hence the
counsel he gave. [404] Or, O Sanjaya, all these, in all its details, had
been pre-arranged by Him, for that which is ordained by the Creator must
happen as ordained and cannot be otherwise."



SECTION LXXVII

Sanjaya said, "Thou hast, O king, in consequence of thy own fault, been
overtaken by this calamity. O bull of Bharata's race, the faults which
thou, O monarch, hadst seen in that unrighteous course of conduct
(towards the Pandavas), were not seen by Duryodhana. It was through thy
fault, O king, that the match at dice had taken place. And it is through
thy fault that this battle hath taken place with the Pandavas. Having
committed a sin, do thou, therefore, reap the fruit of that sin of thine.
One reapeth the fruit of acts perpetrated by one's own self. Do thou,
therefore, O king, reap the fruit of thy own acts both here and
hereafter. Therefore, O monarch, though overtaken by this calamity, be
calm still, and listen, O sire, to the (account of the) battle as I
recite it.

"The heroic Bhimasena, having with his sharp shafts broken thy mighty
array, then came upon all the younger brothers of Duryodhana. The mighty
Bhima, beholding Dussasana and Durvisaha and Dussaha and Durmada and
Jaya, and Jayasena and Vikarna and Chitrasena and Sudarsana, and
Charuchitra and Suvarman and Duskarna and Karna, and many other mighty
car-warriors, excited with rage, of the Dhartarashtra host near enough to
himself, penetrated into (thy) mighty array that was protected by Bhishma
in that battle. Then, beholding him in their midst, all those warriors
said, 'Ye kings, let us take this one's life'!--Thereupon that son of
Pritha was surrounded by those cousins of his who were firmly resolved
(to take his life). And Bhima then resembled Surya himself of fierce
splendour surrounded by the mighty planets of evil nature, at the time of
the universal destruction. And although the son of Pandu was there in the
very midst of the (Kaurava) array, yet fear entered not his heart, as it
did not that of Indra while surrounded by the Danavas in the fierce
battle of old between the celestials and the Asuras. Then thousands of
car-warriors armed with all weapons and fully prepared for battle
overwhelmed his single self with terrible shafts. Thereupon the heroic
Bhima, disregarding the sons of Dhritarashtra, slew in that conflict many
foremost warriors (of the Kaurava army) fighting from cars or upon the
back of elephants and steeds. And ascertaining the purpose harboured by
those cousins of his who were bent upon his destruction, the mighty Bhima
set his heart upon slaying them all. Then leaving his car and taking up
his mace, the son of Pandu began to smite that very sea of Dhartarashtra
troops.

"Then when Bhimasena thus penetrated the Dhartarashtra host,
Dhrishtadyumna the son of Prishata, forsaking Drona (with whom he had
been engaged), quickly proceeded to the spot where Suvala's son was
stationed. That bull among men, baffling countless warriors of thy army,
came upon the empty car of Bhimasena in that battle. And beholding in
that conflict Visoka, the charioteer of Bhimasena, Dhrishtadyumna, O
king, became exceedingly cheerless and almost deprived of his senses.
With voice choked in tears, and sighing as he spoke, he asked Visoka, in
grief, saying, 'Where is Bhima who is dear to me as my life itself?'
Visoka then, joining his hands, replied unto Dhrishtadyumna saying, 'The
mighty son of Pandu, endued with great strength, ordering me to wait for
him here, hath alone penetrated into the Dhartarashtra host that
resembleth the very ocean. That tiger among men very cheerfully said unto
me these words--'Wait for me, O charioteer, restraining the steeds for a
short space of time, that is, till I slay those that are bent upon my
destruction.--Beholding then the mighty Bhima rushing mace in hand, all
our troops (that supported him) became filled with delight. Then in this
fierce and terrible battle, O prince, thy friend, breaking the mighty
array (of the foe), hath penetrated into it. Hearing these words of
Visoka, Prishata's son Dhrishtadyumna, endued with great strength, said
unto the charioteer these words on the field of battle. 'What need have I
today of life itself, if forgetting my affection for the Pandavas, I
forsake Bhima in battle? If I return today without Bhima, what will the
Kshatriyas say of me? What will they say of me when they will learn that
while I was on the field Bhima penetrated alone into the hostile array
making a single opening in it? The gods with Indra at their head visit
him with evil who, forsaking his comrades in battle, returneth home
unhurt! The mighty Bhima again is my friend and kinsman. He is devoted to
me, and I also am devoted to that slayer of foes. Therefore, I will go
thither, whither Bhima hath gone. Behold me slaying the foe like Vasava
slaying the Danavas.' Having said this, the heroic Dhrishtadyumna, O
Bharata, proceeded through the midst of the foe, along the tracks opened
by Bhimasena and marked by elephants crushed with his mace. He then
obtained sight of Bhimasena consuming the hostile ranks or felling
Kshatriya warriors like the tempest devastating rows of trees. And
car-warriors and horsemen and foot-soldiers and tuskers, while thus
slaughtered by him, uttered loud cries of woe. And cries of ah and alas
arose from thy troops, O sire, while they were slaughtered by the
victorious Bhima accomplished in all moods of warfare. Then the Kaurava
warriors all accomplished in arms, surrounding Vrikodara on all sides,
fearlessly poured upon him their arrowy showers at the same time. Then
the mighty son of Prishata, beholding that foremost of all wielders of
weapons, that celebrated hero, viz., the son of Pandu, thus attacked on
all sides by fierce ranks of foes in close array, mangled with shafts,
treading the field on foot, and vomiting the poison of his wrath, mace in
hand and looking like the Destroyer himself at the hour of the universal
dissolution, quickly approached him and comforted him by his presence.
And taking him upon his car, and plucking the arrows off from all his
limbs, and embracing him warmly, the high-souled son of Prishata
comforted Bhimasena in the very midst of the foe. Then thy son, in that
terrible conflict, quickly coming up to his brothers, said unto them,
'This son of Drupada of wicked soul, is now united with Bhimasena. Let us
all approach him together for slaying him. Let not the foe seek our ranks
(for battle).' Hearing these words, the Dhartarashtras, thus urged on by
the command of their eldest brother and unable to put up (with the foe),
quickly rushed, with upraised weapons, for slaying Dhrishtadyumna like
fierce comets at the hour of the universal dissolution. Taking up their
beautiful bows, those heroes, making the very earth shiver with the twang
of their bowstring and the rattle of their car-wheels, showered shafts on
Drupada's son, like the clouds covering the mountain-breast with torrents
of rain. But that hero conversant with all modes of warfare, though thus
struck with sharp arrows in that battle, did not waver. On the other
hand, that mighty car-warrior, the youthful son of Drupada, beholding
those heroic sons of thine staying before him in battle and exerting
themselves to their utmost being desirous of slaying them applied that
fierce weapon called Pramohana and engaged with thy sons, O king, like
Indra with the Danavas in battle. Then those heroic warriors were
deprived of their senses, their minds and strength afflicted by the
Pramohana weapon. And the Kauravas fled away in all directions, with
their steeds and elephants and cars, beholding those sons of thine
deprived of their senses in a swoon like those whose hours had come. And
at that time Drona, the foremost of all wielders of weapons, approaching
Drupada, pierced him with three fierce shafts. And that monarch then, O
king, viz., Drupada, deeply pierced by Drona, left the battle, O Bharata,
remembering his former hostility (with Bharadwaja's son). Thereupon Drona
endued with great prowess having thus vanquished Drupada, blew his conch.
And hearing the blare of his conch, all the Somakas were struck with
fear. Then Drona, possessed of great energy, that foremost of all
wielders of weapons, heard of thy sons being deprived of their senses in
battle with the Pramohana weapon. Then the son of Bharadwaja, desirous of
rescuing the princes, speedily left that part of the field where he was
and proceeded to the place where thy sons were. And that mighty bowman
viz., Bharadwaja's son of great prowess, there beheld Dhrishtadyumna and
Bhima careering through the field in that dreadful conflict. And that
mighty car-warrior beheld thy sons deprived of their senses. Taking up
then the weapon called Prajna, he neutralised the Pramohana weapon (that
Dhrishtadyumna had shot). Then thy sons those mighty car-warriors, when
their senses returned, once more proceeded to battle with Bhima and
Prishata's son. Then Yudhishthira, addressing his own troops said, 'Let
twelve brave car-warriors cased in mail and headed by Subhadra's son,
follow, to the utmost of their might, the track of Bhima and Prishata's
son in battle. Let intelligence be had (of those two warriors). My heart
is very uneasy.' Thus ordered by the king, those heroes possessed of
great prowess in battle and proud of their manliness, saying 'Yes,' all
proceeded forward when the sun had reached the meridian. And those
chastisers of foes then, viz., the Kaikeyas and the sons of Draupadi, and
Dhrishtaketu of great prowess, supported by a large force and with
Abhimanyu at their head, and disposing themselves in the array called
Suchimukha, [405] penetrated into that car-division of the Dhartarashtras
in battle. And thy troops, O king, struck with the fear of Bhimasena and
deprived of their senses by Dhrishtadyumna, were unable to resist (the
rush of) those mighty bowmen headed by Abhimanyu. And they were quite
helpless, like a lady in the streets. And those mighty bowmen with
standards variegated with gold cutting through (the Kaurava ranks),
proceeded with great speed for rescuing Dhrishtadyumna and Vrikodara. And
the latter, beholding those mighty bowmen headed by Abhimanyu, became
filled with delight and continued to smite down thy ranks. And the heroic
prince of Panchala, viz., the son of Prishata, seeing meanwhile his
preceptor advancing towards him with great speed, no longer wished to
compass the death of thy sons. Causing Vrikodara then to be taken up on
the car of the king of the Kaikeyas, he rushed in great wrath against
Drona accomplished in arrow and all weapons. And that slayer of foes,
viz., the valiant son of Bharadwaja, excited with rage, cut off with a
broad-headed shaft the bow of Prishata's son who was rushing towards him
with impetuosity. And remembering the bread he had eaten of his master
and desirous of doing good to Duryodhana, he also sped hundreds of shafts
after Prishata's son. Then that slayer of hostile heroes, viz., the son
of Prishata, taking up another bow, pierced Drona with seventy shafts
whetted on stone and furnished with wings of gold. Then that grinder of
foes, viz., Drona, once more cut off his bow, and despatched his four
steeds to Yama's abode with four excellent arrows, and also slew his
charioteer, O Bharata, with a broad-headed shaft. Then that mighty
car-warrior of strong arms, viz., Dhrishtadyumna, quickly descending from
that car whose steeds had been slain, ascended the great car of
Abhimanyu. Then Drona caused the Pandava army consisting of cars,
elephants, and steeds, to tremble, in the very sight of Bhimasena and the
intelligent son of Prishata. Beholding then that army thus broken by
Drona of immeasurable energy, all those mighty car-warriors were
incapable of checking its flight. And that army, thus slaughtered by
Drona with his sharp shafts, began to move in eddies there, like the
agitated sea. And beholding the (Pandava) army in that condition, thy
troops were filled with delight. And seeing the preceptor excited with
rage and thus consuming the ranks of the foe, all thy warriors, O
Bharata, set up loud shouts and uttered exclamations in praise of Drona."



SECTION LXXVIII

Sanjaya said, "Then king Duryodhana, regaining his senses, once more
began to resist Bhima with showers of arrows. And once more those mighty
car-warriors viz., thy sons, united together, began to fight valiantly
with Bhimasena. And Bhimasena also of mighty arms during that battle,
having got his car, ascended it and proceeded to the spot where thy sons
were. And taking up a strong and very tough bow adorned with gold and
capable of taking the lives of foes he pierced thy sons in that conflict,
with his shafts. Then king Duryodhana struck the mighty Bhimasena at the
very vitals with a long shaft of exceeding sharpness. Then that mighty
bowman, pierced thus deeply by thy son, bow in hand, forcibly drawing his
own with eyes red in wrath, struck Duryodhana in his two arms and the
breast with three shafts. But struck thus, O king, he moved not, like a
prince of mountains. Beholding then those two heroes excited with rage
and smiting each other, the younger brothers of Duryodhana, all of whom
were heroes prepared to lay down their lives, remembering their
previously formed scheme of afflicting Vrikodara of terrible deeds, set
about firmly resolved, for smiting him down. And as they fell upon him in
battle, Bhimasena of great strength rushed against them, O king, like an
elephant rushing against an attacking compeer. Excited with fury and
endued with great energy, that celebrated hero then, O king, afflicted
thy son Chitrasena with a long arrow. And as regards thy other sons, that
descendant of Bharata smote them all in that battle, with diverse kinds
of shafts furnished with wings of gold and endued with great impetus.
Then king Yudhishthira the just, disposing all his own divisions properly
despatched twelve mighty car-warriors including Abhimanyu and others to
follow Bhimasena behind. Those, O king, all proceeded against those
mighty car-warriors, viz., thy sons. Beholding those heroes on their
cars, resembling the Sun himself or the fire in splendour-those great
bowmen of blazing effulgence and superb beauty, looking resplendent in
that dreadful conflict with ornaments of gold,--thy mighty sons abandoned
Bhima (with whom they had been fighting). The sons of Kunti, however,
could not bear the sight of their abandoning the conflict alive."



SECTION LXXIX

Sanjaya said, "Then Abhimanyu, accompanied by Bhimasena pursuing thy
sons, afflicted them all. Then the mighty car-warriors of thy army,
including Duryodhana and others, beholding Abhimanyu and Bhimasena united
with Prishata's son in the midst of the (Kauravas) troops, took up their
bows, and borne by their fleet steeds rushed to the spot where those
warriors were. And on that afternoon, O king, a dreadful conflict took
place between the mighty combatants of thy army and those of the foe, O
Bharata. And Abhimanyu, having, in that fierce battle, slain the steeds
of Vikarna, pierced the latter with five and twenty small arrows. Then
that mighty car-warrior, Vikarna, abandoning that car whose steeds had
been slain, mounted on the resplendent car, O king, of Chitrasena. Then
thus stationed on the same car, viz., those two brothers of Kuru's race,
the son of Arjuna covered, O Bharata, with showers of arrows. Then
Durjaya and Vikarna pierced Abhimanyu with five shafts made wholly of
iron. Abhimanyu however, shook not in the least but stood firm like the
mountain Meru. Dussasana in that battle, O sire, fought with the five
Kekaya brothers. All these, O great king, seemed exceedingly wonderful.
The sons of Draupadi, excited with rage, resisted Duryodhana in that
battle. And each of them, O king, pierced thy son with three shafts. Thy
son also, invincible in battle, pierced each of the sons of Draupadi, O
monarch, with sharp shafts. And pierced by them (in return) and bathed in
blood, he shone like a hill with rillets of water mixed with red-chalk
(gliding down its breast). And the mighty Bhishma also, in that battle, O
king, afflicted the Pandava army like a herdsman belabouring his herd.
Then, O monarch, the twang of Gandiva was heard, of Partha, who was
engaged in slaughtering the foe on the right of the army.

And in that part of the field headless trunks stood up by thousands,
amongst the troops, O Bharata, of both the Kauravas and the Pandavas. And
the field of battle resembled an ocean whose water was blood, and whose
eddies were the shafts (shot by the combatants). And the elephants
constituted the islands of that ocean, and the steeds its waves. And cars
constituted the boats by which brave men crossed it. And many brave
combatants, with arms cut off, divested of armour, and hideously
mutilated, were seen lying there in hundreds and thousands. And with the
bodies of infuriate elephants deprived of life and bathed in blood, the
field of battle. O Bharata, looked as if strewn with hills. And the
wonderful sight we saw there, O Bharata, was that neither in their army
nor in thine was a single person that was unwilling to fight. And thus, O
monarch, did those brave warriors, of both thy army and the Pandavas,
fight, seeking glory and desirous of victory."



SECTION LXXX

Sanjaya said, "Then when the sun assumed a red hue, king Duryodhana,
desirous of battle, rushed towards Bhima from desire of slaying him.
Beholding that heroic warrior cherishing deep animosity (thus) coming
towards him, Bhimasena, excited with great wrath, said these
words,--'That hour hath come which I have desired for so many years. I
will slay thee to-day if thou dost not abandon the battle. Slaying thee I
shall today dispel the sorrows of Kunti as also of Draupadi and the woes
that were ours during our exile in the woods. Filled with pride, thou
hadst formerly humiliated the sons of Pandu. Behold, O son of Gandhari,
the dire fruit of that sinful behaviour. Following the counsels of Karna
as also of Suvala's son, and recking the Pandavas little, thou hadst
formerly behaved towards them as thou hadst hinted. Thou hadst also
disregarded Krishna who begged thee (for peace). With a joyous heart
didst thou despatch Uluka (to us) with thy messages. For all these, I
shall slay thee to-day with all thy kinsmen, and thus avenge all those
offences of thine of former days.' Having said these words, Bhima bending
his bow and stretching it repeatedly, and taking up a number of terrible
shafts whose effulgence resembled that of the lightning itself, and
filled with wrath, quickly sped six and thirty of them at Duryodhana. And
those shafts resembled the flames of a blazing fire, and coursed straight
with the force of the thunder-bolt. And then he pierced Duryodhana's bow
with two shafts, and his charioteer with two. And with four shafts he
despatched Duryodhana's (four) steeds to the regions of Yama. And that
grinder of foes then, with two shafts shot with great force, cut off in
that battle the king's umbrella from his excellent car. And with three
other shafts he cut off his handsome and blazing standard. And having cut
it off, he uttered a loud shout in the very sight of thy son. And that
beautiful standard of the latter, decked with diverse gems, suddenly fell
down on the earth from his car like a flash of lightning from the clouds.
And all the kings beheld that beautiful standard of the Kuru king,
bearing the device of an elephant, decked with gems, and blazing like the
sun, fell down cut off (by Bhimasena). And that mighty car-warrior, viz.,
Bhima, then pierced Duryodhana in that battle, smiling the while, with
ten shafts like a guide piercing a mighty elephant with the hook. Then
that foremost of car-warriors, viz., the mighty king of the Sindhus,
supported by many brave warriors, placed himself on the flank of
Duryodhana. And then that great car-warrior, viz., Kripa, O king, caused
the vindictive Duryodhana, that son of Kuru's race, of immeasurable
energy, to mount on his own car. Then king Duryodhana, deeply pierced by
Bhimasena and feeling great pain, sat down on the terrace of that car.
Then Jayadratha, desirous of slaying Bhima, surrounded him on all sides
with several thousands of cars. Then, O king, Dhrishtaketu and Abhimanyu
of great energy, and the Kekayas, and the sons of Draupadi, all
encountered thy sons. And the high-souled Abhimanyu smote them all,
piercing each with five straight shafts, resembling the bolts of heaven
or Death's selves, shot from his excellent bow. Thereupon, all of them,
unable to bear it (coolly), showered on that foremost of car-warriors,
viz., the son of Subhadra, a perfect down-pour of sharp shafts like
rain-charged clouds pouring rain on the breast of the mountains of Meru.
But Abhimanyu, that invisible warrior accomplished in arms, thus
afflicted by them in battle, caused all thy sons, O king, to tremble like
the wielder of the thunder-bolt causing the mighty Asuras to tremble in
the battle between the celestials and the latter. Then that foremost of
car-warriors, O Bharata, shot fourteen broad-headed shafts, fierce and
looking like snakes of virulent poison, at Vikarna. Endued with great
prowess and as if dancing in that battle, he felled with those shafts the
standard of Vikarna from his car and slew also his charioteer and steeds.
Then that mighty car-warrior, the son of Subhadra, again sped at Vikarna
many other arrows that were well-tempered, straight-going, and capable of
penetrating every armour. And those arrows furnished with feathers of the
kanka bird, coming at Vikarna and passing through his body, entered the
earth, like hissing snakes. And those arrows, with wings and points
decked with gold, bathed in Vikarna's blood, seemed to vomit blood on the
earth. Beholding Vikarna thus pierced, his other uterine brothers rushed,
in that battle, against those car-warriors headed by Subhadra's son. And
when these invincible warriors upon their (own) cars came upon those
combatants (of the Pandava army) resplendent like so many suns and
staying on their cars both began to pierce one another.. And Durmukha,
having pierced Srutakarman with five shafts, cut off the latter's
standard with a single shaft and then pierced his charioteer with seven.
And advancing closer, he slew with half a dozen shafts his foe's steeds,
fleet as the wind and cased in golden armour, and then felled his
charioteer. Srutakarman, however, staying on that car of his, the steeds
of which had been slain, hurled in great wrath a dart blazing like a
fierce meteor. That dart, blazing with effulgence, passing through the
renowned Durmukha's hard coat of mail, penetrated into the earth.
Meanwhile the mighty Sutasoma beholding Srutakarman deprived of his car,
caused him to mount upon his own car in the very sight of all the troops.
The heroic Srutakirti rushed against thy son Jayatsena in that battle,
desirous, O king, of slaying that renowned warrior. Then thy son
Jayatsena, O king, with a sharp arrow having a horse-shoe head, smiling
the while, cut off the bow of the high-souled Srutakirti as the latter
came along stretching it in his hands. Then Satanika, beholding his
uterine brother's bow cut off, endued as he was with great valour,
quickly came at that spot repeatedly roaring like a lion. And Satanika,
drawing his bow in that battle with great force, speedily pierced
Jayatsena with ten shafts, and uttered a loud shout like an infuriate
elephant. And with another arrow of sharp point and capable of
penetrating every armour, Satanika deeply pierced Jayatsena in the chest.
Just at that time, Dushkarna who was near his brother. (Jayatsena)
infuriate with anger, cut off Satanika's bow and arrow. Then the mighty
Satanika taking up another excellent bow capable of bearing a great
strain, aimed many sharp shafts. And addressing Dushkarna in the presence
of his brother (Jayatsena), saying--'Wait', 'Wait',--he sped at him those
sharp and blazing shafts resembling so many snakes. And then he speedily
cut off Dushkarna's bow with one arrow, and slew his charioteer, O sire,
with two, and then pierced Dushkarna himself with seven arrows. And that
spotless warrior then with a dozen sharp shafts slew all the steeds of
Dushkarna that were fleet as the mind and of variegated hue. And then
with another broad-headed arrow, well-aimed and capable of coursing
swiftly, Satanika, excited with great wrath deeply pierced Dushkarna in
the chest. And thereupon the latter fell down on the earth like a tree
struck with lightning. Beholding Dushkarna slain, five mighty
car-warriors, O king, surrounded Satanika on all sides, from desire of
slaying him. And they struck the renowned Satanika with showers of
arrows. Then the five Kekaya brothers, excited with wrath, approached
(Satanika for rescuing him). Beholding the latter coming upon them, thy
sons--those mighty car-warriors,--rushed towards them like elephants
rushing against mighty elephants. (These amongst thy sons, viz.,)
Durmukha and Durjaya and the youthful Durmarshana and Satranjaya and
Satrusha, all renowned warriors, excited with rage, proceeded, O king,
against the (five) Kekaya brothers. On their cars that resembled
(fortified) towns, unto which were yoked steeds decked with ornaments,
and which were graced with beautiful standards of variegated hue, those
heroes wielding excellent bows and cased in beautiful coats of mail and
owning excellent standards, entered the hostile army like lions entering
one forest from another. Smiting one another, fierce and terrific was the
battle that ensued between them and the foe, in which cars and elephants
got entangled with one another. Cherishing feelings of hostility towards
one another, the terrible battle in which they took part lasted for a
short space of time about sunset, increasing the population of Yama's
kingdom. And car-warriors and horsemen by thousands were strewn over the
field. And Bhishma the son of Santanu excited with wrath, began to
slaughter the troops of the high-souled Pandavas with his straight
shafts. And with his arrows he began to despatch the combatants of the
Panchalas to the domains of Yama. And the grandsire, having thus broken
the ranks of the Pandavas at last withdrew his troops and retired, O
king, to his encampment. And king Yudhishthira also, beholding both
Dhrishtadyumna and Vrikodara, smelt their heads, and filled with joy,
retired to his tents."



SECTION LXXXI

Sanjaya said, "Then those heroes, O king, who cherished feelings of
hostility towards one another, retired to their tents, their persons
covered with blood. Having rested for a while agreeably to rule, and
praising one another (for the feats of the day), they were again seen
clad in mail, desirous of battle. Then thy son, O king, overwhelmed with
anxiety and covered with blood trickling down (from his wounds), asked
the grandsire, saying. [406] 'Our troops are fierce and terrible and carry
innumerable standards. They are, again, arrayed properly. Yet the brave
and mighty car-warriors of the Pandavas, having penetrated (into our
array) and afflicted and slaughtered (our troops), escaped unhurt. [407]
Confounding us all, they have won great fame in battle. Bhima again,
having penetrated into our Makara array which was strong as the
thunder-bolt, afflicted me with his terrible shafts each resembling the
rod of Death. Beholding him excited with wrath, O king, I was deprived of
my senses. Even now I cannot regain my peace of mind. Through thy grace,
O thou that art firm in truth, I desire to obtain victory and slay the
sons of Pandu.' Thus addressed by him, the high-souled son of Ganga, that
foremost of all wielders of weapons, endued with great mental energy,
understanding that Duryodhana was possessed by grief replied unto him,
laughing the while though cheerless, saying, [408] 'Penetrating into
(their) army with the utmost exertions and with my whole soul, O prince,
I wish to give thee victory and joy. For thy sake I do not at all
dissemble. They that have become the allies of the Pandavas in this
battle are fierce and numerous. Mighty car-warriors of great renown, they
are exceedingly brave and accomplished in arms. Incapable of being
fatigued, they vomit forth their wrath. Cherishing feelings of animosity
towards thee, and swelling with prowess, they are not capable of being
defeated easily. I will, however, O king, contend against those heroes
with my whole soul and throwing away my very life. For thy sake, in
battle, O thou of great glory, my life itself shall today be recklessly
exposed. For thy sake I would consume all the worlds with the celestials
and the Daityas, let alone thy foes here. I will, O king, fight with
those Pandavas, and do all that is agreeable to thee. Hearing these
words, Duryodhana became inspired with great confidence and his heart was
filled with delight. And cheerfully he ordered all the troops, and all
the kings, (in his army) saying, Advance. And at that command, O king,
his army consisting of cars, steeds, foot-soldiers, and elephants, began
to advance. And that large force. O king, armed with diverse kinds of
weapons, was exceedingly cheerful. And that army of thine, O monarch,
consisting of elephants, steeds, and foot-soldiers, on the field of
battle, looked exceedingly beautiful. And huge tuskers, stationed in
large bodies, and skilfully urged, looked resplendent on the field all
around. And many royal combatants accomplished in diverse weapons were
seen in the midst of thy troops. And the dust, red as the morning sun,
raised by those cars and foot-soldiers and elephants and steeds in large
bodies as they were duly moved over the field, looked beautiful,
shrouding the rays of the sun. And the many-coloured banners stationed on
cars and elephants, waving in the air and moving along the welkin, looked
beautiful like flashes of lightning amid the clouds. And loud and fierce
was the uproar made by the twang of the bows stretched by the kings,
resembling the roar of the ocean while churned in the Krita age by the
gods and the great Asuras. And that army of thy sons, looking so proud,
consisting of (combatants of) diverse hues and shapes, shouting so
fiercely, and capable of slaying hostile warriors, then looked like those
masses of clouds that appear at the end of the Yuga. [409]'"



SECTION LXXXII

Sanjaya said, "O chief of the Bharatas, Ganga's son, once more addressing
thy son who was plunged in thought, told him these delightful words,
'Myself and Drona and Salya and Kritavarman of Satwata's race, and
Aswatthaman and Vikarna and Bhagadatta and Suvala's son and Vinda and
Anuvinda of Avanti, and Valhika with the Valhikas, [410] and the mighty
king of the Trigartas and the invincible ruler of the Magadhas,
Vrihadvala the king of the Kosalas, and Chitrasena and Vivingsati and
many thousands of car-warriors graced with tall standards, a large number
of country-born steeds well-mounted with excellent horse-soldiers and
many infuriate elephants of large size with temporal juice issuing from
their mouths and cheeks, and many brave foot-soldiers armed with diverse
weapons and born in diverse realms, are all prepared to do battle for thy
sake. [411] These, and many others ready for thy sake to lay down their
lives, are, as I think, competent to vanquish the very gods in battle. I
should, however, always tell thee, O king, what is for thy good. The
Pandavas are incapable of being vanquished by the very gods with Vasava.
They have Vasudeva for their ally and are equal to Mahendra himself in
prowess. As regards myself, I shall, however, always do thy bidding.
Either I shall vanquish the Pandavas in battle or they will vanquish me.
Having said these words, the grandsire gave him an excellent herb of
great efficacy for healing his wounds. And therewith thy son was cured of
his wounds. Then at dawn when the sky was clear, the valiant Bhishma,
that foremost of men well-versed in all kinds of array, himself disposed
his troops in that array called Mandala bristling with weapons. And it
abounded with foremost of warriors and with tuskers and foot-soldiers.
And it was surrounded on all sides with many thousands of cars, and with
large bodies of horsemen armed with swords and lances. Near unto every
elephant were placed seven cars, and near unto every car were placed
seven horsemen. And behind every horseman were placed seven bowmen, and
behind every bowman were seven combatants with shields. And thus, O king,
thy army, arrayed by mighty car-warriors, stood for fierce battle,
protected by Bhishma. And ten thousand horses, and as many elephants, and
ten thousand cars, and thy sons, all equipped in mail, viz., the heroic
Chitrasena and others, protected the grandsire. And it was seen that
Bhishma was protected by those brave warriors, and those princes
themselves of great strength, accoutred in mail, were (in their turn)
protected by him. And Duryodhana accoutred in mail sat upon his car on
the field, and possessed of every grace, looked resplendent like Sakra
himself in heaven. Then, O Bharata, loud were the shouts uttered by thy
sons and deafening the clatter of cars and the uproar of musical
instruments. That mighty and impenetrable array of those slayer of foes,
viz., the Dhartarashtras (in the form called) Mandala, (thus) arrayed by
Bhishma, began to proceed, facing the west. Incapable of being defeated
by enemies, it looked beautiful in every point. Beholding then the array
called Mandala that was exceedingly fierce, king Yudhishthira himself
disposed his troops in the array called Vajra. And when the divisions
were thus arrayed, car-warriors and horsemen, stationed in their proper
places, uttered leonine shouts. Accompanied by their respective forces,
the brave warriors of both armies, well versed in smiting, and longing
for battle, proceeded, desirous of breaking each other's array. And
Bharadwaja's son proceeded against the king of the Matsyas, and his son
(Aswatthaman) against Sikhandin. And king Duryodhana himself rushed
against the son of Prishata. And Nakula and Sahadeva went forth against
the king of the Madras. And Vinda and Anuvinda of Avanti proceeded
against Iravat. And many kings together battled with Dhananjaya. And
Bhimasena, exerting himself well, opposed the son of Hridika in battle.
And possessed of great prowess, (Abhimanyu) the son of Arjuna, fought in
battle, O king, against the sons Chitrasena and Vikarna, and Durmarshana.
And Hidimva's son, that prince of the Rakshasas, rushed against that
mighty bowman, the ruler of the Pragjyotishas, like one infuriate
elephant against another. And the Rakshasa Alamvusha, O king, excited
with wrath, rushed in battle against the invincible Satyaki in the midst
of his followers. And Bhurisravas, exerting himself greatly, fought
against Dhrishtaketu. And Yudhishthira, the son of Dharma, proceeded
against king Srutayush. And Chekitana in that battle fought against
Kripa. And others (among the Kuru warriors), exerting themselves
powerfully, proceeded against that mighty car-warrior Bhima. And
thousands of (other) kings surrounded Dhananjaya, with darts, lances,
arrows, maces, and spiked clubs in their hands. Then Arjuna, excited with
great wrath, addressing him of Vrishni's race, said, 'Behold, O Madhava,
the Dhartarashtra troops in battle, arrayed by the high-souled son of
Ganga, acquainted with every kind of array. Behold, O Madhava, those
brave warriors, countless in number, and desirous of battle (with me).
Behold, O Kesava, the ruler of the Trigartas with his brothers. [412] This
very day I shall slay them all, O Janardana, before thy eyes,--them, that
is, O foremost of the Yadus, who, longing for battle (with me), are on
the field.' Having said these words, the son of Kunti, rubbing his
bowstring, showered his arrows on that multitude of kings. And those
great bowmen also, poured on him thick showers of arrows, like clouds
that fill a lake with torrents of rain in the rainy season. And loud
shouts were heard in thy army, O monarch, when in that great battle the
two Krishnas were seen covered with thick showers of arrows. And the
gods, the celestial Rishis, and the Gandharvas with the Uragas, beholding
the two Krishnas in that state, were filled with great wonder. Then
Arjuna, O king, excited with wrath, invoked the Aindra weapon. And then
the prowess we beheld of Vijaya seemed to be highly wonderful insomuch
that those showers of weapons shot by his foes were checked by his
myriads of arrows. And there among those thousands of kings and steeds
and elephants, was none, O king, that was not wounded. And others, O
sire, the son of Pritha pierced, each with two or three arrows. And while
being thus struck by Pritha, they sought the protection of Bhishma, the
son of Santanu. But Bhishma then became the rescuer of those warriors who
were like men sinking in the fathomless deep. And in consequence of those
warriors thus flying away and mixing with thy troops, thy broken ranks, O
king, were agitated like the vast deep with a tempest."



SECTION LXXXIII

Sanjaya said, "And when the battle was thus raging and after Susarman had
ceased fighting, and the (other) heroic warriors (of the Kuru army) had
been routed by the high-souled son of Pandu; after, indeed, thy army,
resembling the very ocean, had become quickly agitated and the son of
Ganga had speedily proceeded against the car of Vijaya, king Duryodhana,
beholding the prowess of Partha in battle, quickly proceeded towards
those kings, and addressing them as also the heroic and mighty Susarman
stationed in their van, said in their midst these words, gladdening them
all, 'This Bhishma, the son of Santanu, this foremost one among the
Kurus, reckless of his very life, is desirous of fighting with his whole
soul against Dhananjaya. Exerting your best, ye all, united together, and
accompanied by your troops, protect in battle the grandsire, of Bharata's
race, who is proceeding against the hostile army.' Saying, 'Yes,' all
those divisions, belonging to those kings, O monarch, proceeded,
following the grandsire. Then the mighty Bhishma, the son of Santanu,
(thus rushing to battle), speedily came upon Arjuna of Bharata's race who
also had been coming towards him, on his exceedingly resplendent and
large car unto which were yoked white steeds and upon which was set up
his standard bearing the fierce ape, and whose rattle resembled the deep
roll of the clouds. And thy entire army, beholding the diadem-decked
Dhananjaya, thus coming to battle, uttered, from fear, many loud
exclamations. And beholding Krishna, reins in hand, and looking like the
mid-day sun in splendour, thy troops could not gaze at him. And so also
the Pandavas were incapable of looking at Santanu's son Bhishma of white
steeds and white bow and resembling the planet Sukra risen in the
firmament. And the latter was surrounded on all sides by the high-souled
warriors of the Trigartas headed by their king with his brothers and
sons, and by many other mighty car-warriors.

"Meanwhile, Bharadwaja's son pierced with his winged arrows the king of
the Matsyas in battle. And in that combat he cut off the latter's
standard with one shaft, and his bow also with another. Then Virata, the
commander of a large division, leaving aside that bow thus cut off,
quickly took up another that was strong and capable of bearing a great
strain. And he also took up a number of blazing arrows that resembled
snakes of virulent poison. And he pierced Drona in return with three (of
these) and his (four) steeds with four. And then he pierced Drona's
standard with one arrow, and his charioteer with five. And he also
pierced Drona's bow with one arrow, and (at all this) that bull among
Brahmanas became highly angry. Then Drona slew Virata's steeds with eight
straight shafts, and then his charioteer, O chief of the Bharatas, with
one shaft. His charioteer having been slain, Virata jumped down from his
car whose steeds also had been killed. And then that foremost of
car-warriors speedily mounted upon the car of (his son) Sankha. Then sire
and son, staying on the same car, began with great might to resist the
son of Bharadwaja with a thick shower of arrows. Then the mighty son of
Bharadwaja, excited with wrath, quickly shot at Sankha in that encounter,
an arrow resembling a snake of virulent poison. And that arrow, piercing
through Sankha's breast and drinking his blood, fell upon the earth, wet
and smeared with gore. Struck with that arrow of Bharadwaja's son, Sankha
speedily fell down from his car, his bow and arrows loosened from his
grasp in the very presence of his sire. And beholding his son slain,
Virata fled from fear, avoiding Drona in battle, who resembled Death's
self with gasping mouth. The son of Bharadwaja then, without losing a
moment, checked the mighty host of the Pandavas resisting combatants by
hundreds and thousands.

"Sikhandin also, O king, getting at Drona's son in that battle, struck
the latter between his brows with three swiftly coursing shafts. And that
tiger among men, viz., Aswatthaman, pierced with those shafts looked
beautiful like the mountain Meru with its three tall golden crests. Then,
O king, Aswatthaman excited with rage, and within half the time taken up
by a wink of the eye, overthrew in that battle Sikhandin's charioteer and
standard and steeds and weapons, covering them with myriads of shafts.
Then that foremost of car-warriors, viz., Sikhandin, that scorcher of
foes, jumping down from that car whose steeds had been slain, and taking
up a sharp and polished scimitar and a shield, excited with rage, moved
on the field with great activity like a hawk. And while moving with great
activity, O king, on the field sword in hand, the son of Drona failed to
find an opportunity (for striking him). And all this seemed highly
wonderful. And then, O bull of Bharata's race, the highly wrathful son of
Drona sent after Sikhandin in that battle many thousands of shafts. But
Sikhandin, that foremost of mighty men, with his sharp sword cut that
fierce shower of arrows coming towards him. Then the son of Drona cut
into pieces that resplendent and beautiful shield decked with a hundred
moons and then that sword also of Sikhandin. And he pierced the latter's
person also, O king, with a large number of winged arrows. Then
Sikhandin, whirling the fragment (in his hand) of that sword of his which
had been cut off by Aswatthaman with his arrows and which resembled a
blazing snake, quickly hurled it at him. The son of Drona however,
displaying in that battle the lightness of his arms, cut off that (broken
blade) coming impetuously towards him and resembling in splendour the
fire that blazeth forth at the end of the Yuga. And he pierced Sikhandin
himself with innumerable arrows made of iron. Then Sikhandin, O King,
exceedingly afflicted with those whetted arrows, speedily mounted on the
car of (Satyaki) that high-souled scion of Madhu's race. Then Satyaki,
excited with rage, pierced in that battle, with his terrible shafts the
cruel Rakshasa Alamvusha on all sides. That prince of Rakshasas then, O
Bharata, cut off in that combat Satyaki's bow with a crescent-shaped
arrow and pierced Satyaki also with many shafts. And creating by his
Rakshasa powers an illusion, he covered Satyaki with showers of arrows.
But wonderful was the prowess that we then beheld of the grandson of
Sini, inasmuch as struck with those whetted shafts he betrayed no fear.
On the other hand, O Bharata, that son of Vrishni's race applied (with
Mantras) the Aindra weapon, which that illustrious hero of Madhu's race
had obtained from Vijaya. [413] That weapon, consuming into ashes that
Demoniac illusion, covered Alamvusha all over with terrible shafts, like
a mass of clouds covering the mountain-breast with torrents of rain in
the rainy season. Thereupon the Rakshasa, thus afflicted by that hero of
Madhu's race, fled away in fear, avoiding Satyaki in battle. Then the
grandson of Sini, having vanquished that prince of Rakshasas who was
incapable of being vanquished by Maghavat himself, uttered a loud roar in
the very sight of all thy troops. And Satyaki, of prowess incapable of
being baffled, then began to slay thy troops with innumerable shafts
whereupon the latter fled away in fear.

"Meanwhile, O monarch, Dhrishtadyumna, the mighty son of Drupada, covered
thy royal son in battle with innumerable straight shafts. While, however,
O Bharata, Dhrishtadyumna was thus shrouding him with his shafts, thy
royal son was neither agitated nor struck with fear. On the other hand,
he speedily pierced Dhrishtadyumna in that battle (first) with sixty and
(then) with thirty shafts. And all these seemed highly wonderful. Then
the commander of the Pandava army, O Bharata, excited with wrath cut off
his bow. And that mighty car-warrior then slew in that combat the four
steeds of thy son, and also pierced him with seven shafts of the keenest
points. Thereupon (thy son), that mighty-armed warrior endued with great
strength, jumping down from that car whose steeds had been slain, ran on
foot, with an upraised sabre, towards the son of Prishata. Then the
mighty Sakuni, devoted to the king, quickly coming to that spot, caused
thy royal son to mount on his own car in the very sight of all. Then that
slayer of foes, the son of Prishata, having vanquished the king, began to
slaughter thy troops like the wielder of the thunder-bolt slaughtering
the Asuras.

"Kritavarman, in that battle, covered with his arrows that mighty
car-warrior Bhima. Indeed, he overwhelmed the latter entirely, like a
mighty mass of clouds shrouding the sun. Then that chastiser of foes
viz., Bhimasena, excited with wrath, and laughing the while, sped some
shafts at Kritavarman. Struck therewith, that Atiratha of the Satwata
race, excelling all in might, trembled not, O king, but (instead) pierced
Bhima (in return) with many sharp arrows. Then the mighty Bhimasena,
slaying the four steeds of Kritavarman, felled the latter's charioteer,
and then his beautiful standard. And that slayer of hostile heroes (viz.,
Bhima) then pierced Kritavarman himself with many shafts of diverse
kinds. And Kritavarman, pierced all over, seemed to be excessively
mangled in every limb. Then from that car whose steeds had been slain,
Kritavarman quickly went to the car of Vrishaka, in the very sight, O
king, of both Salya and thy son. And Bhimasena. excited with rage, began
to afflict thy troops. Goaded to fury, he began to slay them, like the
destroyer himself armed with his club."



SECTION LXXXIV

Dhritarashtra said, "Many and wonderful, O Sanjaya, were the single
combats I hear thee speak of between the Pandavas and my warriors. Thou
speakest not, however, O Sanjaya, of any one of my side having been
cheerful (on such occasions). Thou always speakest of the sons of Pandu
as cheerful and never routed, O Suta and thou speakest of mine as
cheerless, deprived of energy, and constantly vanquished in battle. All
this, without doubt, is Destiny."

Sanjaya said, "Thy men, O bull of Bharata's race, exert themselves
according to the measure of their might and courage, and display their
valour to the utmost extent of their strength. As contact with the
properties of the ocean make the sweet waters of the celestial stream
Ganga brakish, so the valour, O king, of the illustrious warriors of thy
army coming in contact with the heroic sons of Pandu in battle, becometh
futile. Exerting themselves according to their might, and achieving the
most difficult feats, thou shouldst not, O chief of the Kurus, find fault
with thy troops. O monarch, this great and awful destruction of the
world, swelling the (population of the) domains of Yama, hath arisen from
thy misconduct and that of thy sons. It behoveth thee not, O king, to
grieve for what hath arisen from thy own fault. Kings do not always in
this world protect their lives. These rulers of Earth, desirous of
winning by battle the regions of the righteous, daily fight, penetrating
into (hostile) divisions, with heaven only for their aim.

"On the forenoon of that day, O king, great was the carnage that ensued,
resembling what occurred in the battle between the gods and the Asuras
(of old). Listen to it, O monarch, with undivided attention. The two
princes of Avanti, those great bowmen endued with exceeding might, those
excellent warriors fierce in battle, beholding Iravat, advanced against
him. The battle that took place between them was fierce, making the hair
stand on end. Then Iravat, excited with rage, quickly pierced those two
brothers of celestial forms with many sharp and straight shafts. Those
two, however, conversant with all modes of warfare, pierced him in return
in that battle. Struggling their best to slaughter the foe, and desirous
of counteracting each other's feats, no distinction, O king, could be
observed between them as they fought. Iravat then, O monarch, with four
shafts, despatched the four steeds of Anuvinda to the abode of Yama. And
with a couple of sharp, broad-headed shafts, O sire, he cut off the bow
and standard also of Anuvinda. And this feat, O king, seemed highly
wonderful. Then Anuvinda, leaving his own car, mounted on the car of
Vinda. Taking up an excellent and strong bow capable of bearing a great
strain, Anuvinda, as also his brother Vinda, those foremost of
car-warriors hailing from Avanti, both stationed on the same car, quickly
shot many shafts at the high-souled Iravat. Shot by them, those shafts of
great impetuosity decked with gold, while coursing through the air,
covered the welkin. [414] Then Iravat, excited with rage, showered on
those mighty car-warriors, those two brothers (of Avanti) his arrowy
down-pours, and felled their charioteer. When the charioteer, deprived of
life, fell down on the ground, the horses, no longer restrained, ran away
with car. Having vanquished those two warriors, that daughter's son of
the king of the Nagas, displaying his prowess, then began to consume with
great activity thy ranks. Then that mighty Dhartarashtra host, while thus
slaughtered in battle, began to reel in many directions like a person who
hath drunk poison.

"That prince of Rakshasa, the mighty son of Hidimva, on his car of solar
effulgence furnished with a standard, rushed against Bhagadatta. The
ruler of the Pragjyotishas was stationed on his prince of elephants like
the wielder of the thunder-bolt in days of old in the battle occasioned
by the ravishment of Taraka. The gods, the Gandharvas, and the Rishis had
all come there. They could not, however, notice any distinction between
Hidimva's son and Bhagadatta. As the chief of the celestials, excited
with wrath, had inspired the Danavas with fear, so did Bhagadatta, O
king, frightened the Pandava warriors. And the warriors of the Pandava
army, frightened by him on all sides, failed, O Bharata, to find among
their ranks any protector. We beheld however, O Bharata, the son of
Bhimasena there, on his car. The other mighty car-warriors fled away with
cheerless hearts. When, however, O Bharata, he troops of the Pandavas
rallied, in the battle that then ensued an awful uproar arose among thy
troops. Then Ghatotkatcha, O king, in that dreadful battle, covered
Bhagadatta with his arrows like the clouds pouring rain on the breast of
Meru. Baffling all those arrows shot from the Rakshasa's bow, the king
quickly struck the son of Bhimasena in all his vital limbs. That prince
of the Rakshasa, however, though struck with innumerable straight shafts,
wavered not at all (but stood still) like a mountain pierced (with
shafts). Then the ruler of the Pragjyotishas, excited with wrath, hurled
in that combat fourteen lances, all of which, however, were cut off by
the Rakshasa. Cutting off by means of his sharp shafts those lances, the
mighty-armed Rakshasa pierced Bhagadatta with seventy shafts, each
resembling the thunder-bolt in force. Then the ruler of the
Pragjyotishas, laughing the while, O Bharata, despatched in that combat
the four steeds of the Rakshasa to Death's domain. The prince of the
Rakshasas, however, of great valour, staying on that car whose steeds had
been slain, hurled with great force a dart at the elephant of the ruler
of the Pragjyotishas. King Bhagadatta then cut off that swift dart
furnished with a staff of gold and coursing impetuously towards him into
three fragments, and thereupon it fell down on the ground. Beholding his
dart cut off, the son of Hidimva fled from fear like Namuchi, that
foremost of the Daityas, in days of old, from battle with Indra. Having
vanquished in battle that hero of great valour and renowned prowess, who,
O king, cannot be vanquished in battle by Yama himself or Varuna, king
Bhagadatta with his elephant began to crush down the troops of the
Pandavas like a wild elephant. O king, crushing as he treads the
lotus-stalks (in a lake).

"The ruler of the Madras engaged in battle with his sister's sons, the
twins. And the overwhelmed those sons of Pandu with clouds of arrows.
Then Sahadeva, beholding his maternal uncle, engaged in battle (with
him), covered him with arrows like the clouds covering the maker of day.
Covered with those clouds of arrows, the ruler of the Madras wore a
delighted expression, and the twins also felt great delight for the sake
of their mother. [415] Then Salya, that mighty car-warrior, smiting
effectively in that battle, despatched with four excellent shafts, O
king, the four steeds of Nakula to the abode of Yama. Nakula then, that
mighty car-warrior, quickly jumping down from that car whose steeds had
been slain, mounted upon the vehicle of his renowned brother. Stationed
then on the same car, those two heroes, both fierce in battle, and both
excited with rage, began to shroud the car of the ruler of Madras, (with
heir arrows), drawing their bows with great strength. But that tiger
among men, though thus covered by his sister's sons with innumerable
straight arrows shook not in the least (but stood immovable) like a hill.
Laughing the while, he smote them (in return) with showers of arrows.
Then Sahadeva of great prowess, O Bharata, excited with wrath, took up a
(powerful) shaft, and rushing at the ruler of the Madras, shot it at
him [416]. That shaft endued with the impetuosity of Garuda himself, shot
by him, pierced the ruler of the Madras through, and fell on the earth.
Thereupon that mighty car-warrior, deeply pierced and greatly pained, sat
down. O king, on the terrace of his car, and went into a swoon. Beholding
him (thus) afflicted by the twins, deprived of consciousness, and
prostrated (on his car), his charioteer bore him away on his vehicle over
the field. Seeing the car of the ruler of the Madras retreating (from
battle) the Dhartarashtras all became cheerless and thought it was all
over with him. [417] Then those mighty car-warriors, viz., the two sons of
Madri, having vanquished in battle their maternal uncle, cheerfully blew
their conches and uttered leonine roars. And then they rushed joyfully, O
king, towards thy forces like the gods Indra and Upendra, O monarch,
towards the Daitya host."



SECTION LXXXV

Sanjaya said, "Then when the sun attained the meridian, king
Yudhishthira, beholding Srutayush, urged on his steeds. And the king
rushed at Srutayush, that chastiser of foes, striking him with nine
straight shafts of keen points. That great bowman, viz., king Srutayush
then, checking in that battle those arrows shot by the son of Pandu,
struck Yudhishthira with seven shafts. These penetrating through his
armour, drank his blood in that battle, as if sucking the very vital
energies dwelling in the body of that high-souled one. [418] The son of
Pandu then, though deeply pierced by that high-souled king, pierced king
Srutayush (in return), at the latter's heart, with an arrow shaped as the
boar's ear. And that foremost of car-warriors, viz., the son of Pritha,
with another broad-headed arrow, quickly felled on the earth the standard
of the high-souled Srutayush from his car. Beholding his standard
overthrown, king Srutayush then, O monarch, pierced the son of Pandu with
seven sharp shafts. Thereupon Yudhishthira, the son of Dharma, blazed up
with wrath, like the fire that blazeth forth at the end of the Yuga for
consuming creatures. Beholding the son of Pandu excited with rage, the
gods, the Gandharvas, and the Rakshasas, trembled, O king, and the
universe became agitated. And even this was the thought that arose in the
minds of all creatures, viz., that that king, excited with rage, would
that day consume the three worlds. Indeed, when the son of Pandu was thus
excited with wrath, the Rishis and the celestials prayed for the peace of
the world. Filled with wrath and frequently licking the corners of his
mouth, Yudhishthira assumed a terrible expression looking like the sun
that riseth at the end of the Yuga. Then all thy warriors, O king, became
hopeless of their lives, O Bharata. Checking, however, that wrath with
patience, that great bowman endued with high renown then cut off
Srutayush's bow at the grasp. And then, in the very sight of all the
troops, the king in that battle pierced Srutayush whose bow had been cut
off, with a long arrow in the centre of the chest. And the mighty
Yudhishthira then, O king, speedily slew with his arrows the steeds of
Srutayush and then, without losing a moment, his charioteer. Beholding
the prowess of the king, Srutayush leaving that car whose steeds had been
slain, quickly fled away from battle. After that great bowman had been
vanquished in combat by the son of Dharma, all the troops of Duryodhana,
O king, turned their faces. Having, O monarch, achieved this feat,
Yudhishthira, the son of Dharma, began to slay thy troops like Death
himself with wide-open mouth.

"Chekitana of the Vrishni race, in the very sight of all the troops,
covered with his shafts Gautama, that foremost of car-warriors. Baffling
all those arrows, Kripa the son of Saradwat, pierced Chekitana in return
who was fighting with great care, O king, with arrows in that battle.
Then, O Bharata, with another broad-headed arrow he cut off Chekitana's
bow, and endued with great lightness of hand, he also felled with another
broad-headed arrow the former's charioteer. Kripa then, O monarch, slew
Chekitana's steeds, as also both the warriors that protected the latter's
wings. Then Chekitana of the Satwata race, quickly jumped down from his
car, and took up a mace. The foremost of all wielders of the mace,
Chekitana, with that hero-slaying mace of his, slew the steeds of Gautama
and then felled his charioteer. Then Gautama, standing on the ground,
shot sixteen arrows at Chekitana. Those arrows, piercing through that
hero of the Satwata race, entered the earth. Thereat, Chekitana excited
with rage, once more hurled his mace, desirous of slaying Gautama, like
Purandara desirous of slaying Vritra. Then Gautama with many thousands of
arrows checked that huge mace, endued with the strength of adamant, that
was coursing towards him. Then Chekitana, O Bharata, drawing his sabre
from the sheath, rushed with great speed towards Gautama. Thereupon
Gautama also, throwing away his bow, and taking up a polished sabre,
rushed with great speed towards Chekitana. Both of them possessed of
great strength, and both armed with excellent sabres, began to strike
each other with those sharp-edged weapons of theirs. Then those bulls
among men, struck with the force of each other's sabres, fell down on the
earth, that (common) element of all creatures. Exhausted by the efforts
they had made, the limbs of both were motionless in a swoon. Then
Karakarsha impelled by friendship, quickly rushed to that spot. And that
invincible warrior, beholding Chekitana in that plight, took him up on
his car in the very sight of all troops. And so also the brave Sakuni,
thy brother-in-law, O monarch, speedily caused Gautama, that foremost of
car-warriors, to mount on his car.

"The mighty Dhrishtaketu, excited with wrath, speedily pierced the son of
Somadatta, O king, with ninety shafts in the chest. And the son of
Somadatta looked highly resplendent with those shafts on his chest, like
the sun, O king, with his rays at mid-day. Bhurisravas, however, in that
battle, with his excellent shafts, deprived Dhrishtaketu, that mighty
car-warrior, of his car, slaying his charioteer and steeds. And beholding
him deprived of his car, and his steeds and charioteer slain, Bhurisravas
covered Dhrishtaketu in that combat with a thick shower of arrows. The
high-souled Dhrishtaketu then. O sire, abandoning that car of his,
mounted upon the vehicle of Satanika. Chitrasena, and Vikarna, O king,
and also Durmarshana,--these car-warriors cased in golden mail,--all
rushed against the son of Subhadra. Then a fierce battle took place
between Abhimanyu and those warriors, like the battle of the body, O
king, with wind, bile, and phlegm. [419] That tiger among men, however,
(viz., Abhimanyu), having, O king, deprived thy sons of their cars, slew
them not, remembering Bhima's words. [420] Then during the progress of the
fight, Kunti's son (Arjuna), of white steeds, beholding Bhishma, who was
incapable of being vanquished by very gods, proceeding to rescue thy sons
in view of Abhimanyu--a boy and alone though a mighty car-warrior,
addressed Vasudeva and said these words, 'Urge the steeds, O Hrishikesa,
to that spot where are those numerous car-warriors. They are many in
number, brave, accomplished in arms, invincible in battle. Guide the
horses so, O Madhava, that the foe may not be able to slay our troops.'
Thus urged by Kunti's son of immeasurable energy, he of Vrishni's race
then drove that car, unto which were yoked white steeds, to battle. When
Arjuna, excited with rage, thus proceeded towards thy army, a loud
uproar, O sire, arose among thy troops. [421] The son of Kunti then,
having come up to those kings that were protecting Bhishma, (first)
addressed Susarman, O king, and said these words, 'I know thee to be
foremost in battle, and a dire enemy (of ours) of old. Behold to-day the
terrible fruit of that evil behaviour (of thine). [422] I will today cause
thee to visit the manes of thy ancestors.' That leader of car-divisions,
Susarman, however, hearing these harsh words uttered by that slayer of
foes viz., Vibhatsu, told him nothing (in reply), well or ill. (But)
approaching the heroic Arjuna, with a large number of kings in his train,
and surrounding him in that battle, he covered him aided by thy sons, O
sinless one, with arrows from all sides, viz., front, rear, and flanks,
like the clouds covering the maker of day. Then, O Bharata, a dreadful
battle took place between thy army and the Pandavas, in which blood ran
like water."



SECTION LXXXVI

Sanjaya said, "Then the mighty Dhananjaya, struck with those shafts and
drawing long breaths like a trodden snake, cut off, with great force, by
means of his successive shafts, the bows of those mighty car-warriors.
Cutting off in a moment, O king, the bows of those powerful monarchs in
that battle, the high-souled Arjuna, desiring to exterminate them pierced
all of them simultaneously with his shafts. Struck (thus) by Indra's son,
O king, some of them fell down on the field, covered with blood. And some
had their limbs mangled, and some had their heads struck off. And some
perished with bodies mangled and coats of mail cut through. And afflicted
by the arrows of Partha, many of them, falling down on the earth,
perished together. Beholding then those princes slain in battle, the
ruler of the Trigartas advanced on his car. And two and thirty others
amongst those car-warriors, they who had been protecting the rear of the
slain combatants also fell upon Partha. These all, surrounding Partha,
and drawing their bows of loud twang, poured on him a thick shower of
arrows like the clouds pouring torrents of water on the mountain breast.
Then Dhananjaya afflicted with that arrowy down-pour in that battle,
became excited with wrath, and with sixty arrows steeped in oil he
despatched all those protectors of the rear. Having vanquished in battle
those sixty car-warriors, the illustrious Dhananjaya became cheerful at
heart. And having slain also the forces of those kings, Jishnu sped for
Bhishma's slaughter. Then the ruler of the Trigartas, beholding his
friends those mighty car-warriors slain, speedily advanced upon Partha,
with a number of (other) kings in his van, for slaying him. Then the
Pandava warrior headed by Sikhandin, beholding those combatants advancing
upon Dhananjaya that foremost of all conversant with arms, proceeded with
whetted weapons in hand, desirous of protecting the car of Arjuna. Partha
also beholding those brave men advanced towards him with the ruler of the
Trigartas, mangled them in battle with arrows shot from Gandiva. Then
that distinguished bowman, desirous of approaching Bhishma beheld
Duryodhana and other kings headed by the ruler of the Sindhus. Fighting
with great energy for a moment and checking those warriors that were
desirous of protecting Bhishma, the heroic Arjuna of great valour and
infinite prowess avoiding Duryodhana and Jayadratha and others,--that
warrior of mighty strength and great mental vigour,--at last proceeded,
bow and arrow in hand, towards the son of Ganga in battle. The
high-souled Yudhishthira also, of fierce prowess and infinite renown,
avoiding in battle the ruler of the Madras who had been assigned to his
share, quickly proceeded, with excited wrath and accompanied by Bhima and
the sons of Madri towards Bhishma, the son of Santanu, for battle.
Conversant with all modes of warfare the high-souled son of Ganga and
Santanu, though attacked in battle by all the sons of Pandu united
together, wavered not at all. Of fierce might and great energy king
Jayadratha of sure aim, advancing in battle, forcibly cut off with his
own excellent bow the bows of all those mighty car-warriors. And the
illustrious Duryodhana also with excited wrath and having wrath for his
position, struck Yudhishthira and Bhimasena and the twins and Partha,
with arrows resembling flames of fire. Pierced with arrows by Kripa and
Sala and Chitrasena, O lord, the Pandavas, inflamed with rage, resembled
the gods pierced with arrows by the united Daityas (in days of old). King
Yudhishthira then, beholding Sikhandin flying away, having had his weapon
cut off by Santanu's son became filled with anger. The high-souled
Ajatasatru, angrily addressing Sikhandin in that battle, said these
words, 'Thou saidst at that time, in the presence of thy sire, unto
me--Even I shall slay Bhishma of high vows with my shafts of the hue of
the effulgent sun. Truly do I say this.--Even this was thy oath. That
oath of thine thou dost not fulfil inasmuch as thou dost not slay
Devavrata in battle. O hero, be not a person of unfulfilled vow. Take
care of thy virtue, race, and fame. Behold Bhishma of terrible
impetuosity scorching all my troops with his innumerable arrows of fierce
energy and destroying everything in a moment like Death himself. With thy
bow cut off avoiding the battle, and vanquished by the royal son of
Santanu, whither dost thou go, forsaking thy kinsmen and brothers? This
doth not become thee. Beholding Bhishma of infinite prowess, and our army
routed and flying away, thou art assuredly, O son of Drupada, frightened,
since the colour of thy face is pale. Unknown to thee, O hero, Dhananjaya
hath engaged in the dreadful battle. Celebrated over the whole world, why
O hero, art thou afraid today of Bhishma. [423]'--Hearing these words of
king, Yudhishthira the just, that were harsh, though fraught with sound
reason, the high-souled Sikhandin, regarding them as good counsel,
speedily set himself about slaying Bhishma. [424] And while Sikhandin was
proceeding to battle with great impetuosity for falling upon Bhishma,
Salya began to resist him with terrible weapons that were difficult of
being baffled. The son of Drupada, however, O king, of prowess equal to
that of Indra himself, beholding those weapons effulgent as the fire that
blazeth forth at the hour of universal dissolution (thus) displayed, was
not confounded in the least. Checking those weapons by means of his own
shafts, that mighty bowman, viz., Sikhandin, stayed there without moving.
And then he took up another weapon, viz., the fierce Varuna weapon for
baffling (those fiery weapons of Salya). Then the celestials staying in
the firmament, and the kings of the earth also, all beheld Salya's
weapons baffled by that Varuna weapon of Sikhandin. Meanwhile, the
high-souled and heroic Bhishma, O king, in that battle, cut off the bow
and the variegated standard also of Pandu's son, king Yudhishthira of the
Ajamida race. Thereupon casting aside his bow and arrows upon beholding
Yudhishthira overwhelmed with fear, and taking up a mace in that battle,
Bhimasena rushed, on foot, at Jayadratha. Then Jayadratha, with five
hundred terrible arrows of keen points and each resembling the rod of
Death, pierced Bhimasena from every side who was thus rushing impetuously
at him, mace in hand. Disregarding those arrows, the impetuous Vrikodara,
with heart filled with rage, slew in that battle all the steeds, born in
Aratta, of the king of the Sindhus. Then beholding Bhimasena on foot, thy
son (Chitrasena) of unrivalled prowess and resembling the chief of the
celestials himself, quickly rushed at him on his car, with upraised
weapons, for giving him his quietus. Bhima also, roaring and uttering a
loud shout, rushed at him impetuously, mace in hand. Thereupon the
Kauravas all around beholding that upraised mace resembling the rod of
Death, forsaking thy brave son, fled away, desirous of avoiding its fall
(amongst them). In that fierce and awful crush (of men), O Bharata,
confounding the senses, Chitrasena, however, beholding that mace coursing
towards him, was not deprived of his senses. Taking up a bright scimitar
and a shield, he forsook his car and became a warrior on foot in the
field, for jumping down (from his vehicle) like a lion from the top of a
cliff he came down upon the level ground. Meanwhile that mace, failing
upon that beautiful car and destroying the vehicle itself with its steeds
and charioteer in that battle, dropped on the ground like a blazing
meteor, loosened from the firmament, failing upon the earth. Then thy
troops, O Bharata, beholding that highly wonderful feat became filled
with joy, and all of them together set up a loud shout over the field of
battle. And the warriors all applauded thy son (for what they witnessed)."



SECTION LXXXVII

Sanjaya said,--"Approaching then thy son Chitrasena of great energy who
had thus been deprived of his car, thy son Vikarna caused him to mount on
his car. And during the progress of that general engagement, so fierce
and dreadful, Bhishma, the son of Santanu, impetuously rushed at
Yudhishthira. Then the Srinjayas with their cars, elephants, and horses,
trembled. And they regarded Yudhishthira to be already within the jaws of
Death. The lord Yudhishthira, however, of Kuru's race, accompanied by the
twins, proceeded towards that mighty bowman, that tiger among men viz.,
Bhishma. Then the son of Pandu, shooting in that battle thousands of
arrows, shrouded Bhishma like the clouds shrouding the sun. And those
numberless arrows, well shot by Yudhishthira, were received by the son of
Ganga in distinct sets by hundreds and thousands. [425] And so also, O
sire, innumerable were the arrows shot by Bhishma (in return), which
looked like flights of insects coursing through the air. In half the time
taken up by a wink of the eye, Bhishma, the son of Santanu, in that
battle, made Kunti's son invisible by means of his numberless shafts shot
in sets. Then king Yudhishthira, excited with rage, sped at the
high-souled Kaurava a long arrow resembling a snake of virulent poison.
That mighty car-warrior, Bhishma, however, O king, cut off in that
combat, with a horse-shoe (headed) arrow, that shaft shot from
Yudhishthira's bow before it could reach him. Having cut off that long
arrow resembling Death himself, Bhishma then slew in that battle the
steeds, decked with gold, of that prince of Kuru's line. Then
Yudhishthira the son of Pandu, abandoning that car whose steeds had been
slain, quickly mounted upon the car of the high-souled Nakula. Then
Bhishma that subjugator of hostile cities, excited with rage, and coming
upon the twins in that battle, covered them with arrows. Beholding those
two (brothers), O king, thus afflicted, with the arrows of Bhishma,
Yudhishthira began to reflect earnestly desirous, O monarch, of
(compassing) Bhishma's destruction. Then Yudhishthira, O king, urged his
friends and the rulers (on his side), saying,--'Slay Bhishma the son of
Santanu, uniting together.' Then all those rulers, hearing these words of
Pritha's son, surrounded the grandsire with a large number of cars. Thy
sire Devavrata then, thus surrounded on all sides, began to sport, O
king, with his bow, felling (all the while) many mighty car-warriors. Him
of Kuru's race, thus careering over the field of battle, the Pandavas
beheld resembling a young lion in the forest amid a herd of deer.
Uttering a loud roar in that battle and striking fear into the hearts of
brave warriors by means of his shafts, the Kshatriyas beholding him, O
king, were all struck with fear, like inferior animals upon seeing a
lion. Indeed the Kshatriyas beheld the movements of that lion of
Bharata's race in battle to resemble those of a conflagration aided by
the wind while consuming a heap of dry grass. And Bhishma in that battle
felled the heads of car-warriors like a skilful man felling (with stones)
ripe (palmyra) fruits from trees that bear them. And the heads of
warriors, O king, falling upon the surface of the earth produced a loud
noise resembling that of a stony shower. During the progress of that
fierce and dreadful battle a great confusion set in among all the troops.
And in consequence of that confusion the arrays (of both armies) were
broken. And the Kshatriyas summoning one another individually, approached
one another for fight. Then Sikhandin, sighting the grandsire of the
Bharatas, rushed at him impetuously, saying,--Wait, Wait--Remembering,
however, the femininity of Sikhandin, and disregarding him on that
account, Bhishma proceeded against the Srinjayas. Thereupon the
Srinjayas, beholding Bhishma in that great battle, were filled with joy.
And they set forth diverse kinds of loud shouts, mingled with the blare
of their conches. Then commenced a fierce battle in course of which cars
and elephants got entangled with one another. And it was that hour of the
day, O lord, when the sun was on the other side (of the meridian). Then
Dhrishtadyumna, the prince of the Panchalas, and that mighty car-warrior
Satyaki, greatly afflicted the (Bharata) host with showers of arrows and
lances. And with innumerable shafts, O king, these two began to smite
down thy warriors in that battle. Thy combatants, however, O bull among
men, though slaughtered in battle (thus) retreated not from the fight,
having formed an honourable resolution in that engagement. Indeed, thy
troops began to smite according to the measure of their courage. While,
however, O king, thy high-souled combatants were being slaughtered by the
illustrious son of Prishata, loud cries of woe were heard among them.
Hearing those loud cries, that couple of mighty car-warriors of thy army,
viz., Vinda and Anuvinda of Avanti, quickly proceeded against Prishata's
son. And those mighty car-warriors, speedily slaying his steeds, together
covered Prishata's son with showers of arrows. Thereupon that mighty
car-warrior, viz., the prince of the Panchalas, quickly jumping down from
that car of his, mounted without loss of time the car of the high-souled
Satyaki. Then king Yudhishthira, supported by a large force, proceeded
against those chastisers of foes, viz., the two princes of Avanti excited
with rage. Similarly thy son, O sire, with every preparation, stood,
surrounding Vinda and Anuvinda in that battle (for supporting them).
Arjuna also in that battle, excited with rage, fought against many bulls
of the Kshatriya race, like the wielder of the thunder-bolt against the
Asuras. Drona also, who always does what is agreeable to thy son,
inflamed with wrath in that battle, began to consume the Panchalas like
fire consuming a heap of cotton. Thy other sons, O king, owning
Duryodhana as their chief, surrounding Bhishma in that battle, fought
against the Pandavas. Then when the sun assumed a red hue, [426] king
Duryodhana, O Bharata, addressing thy troops, said,--Lose no time--And
while they were thus battling and achieving feats difficult of
accomplishment, the sun having become invisible in consequence of his
retirement behind the western hill, there soon flowed, towards dusk, an
awful river whose current and billows were of blood, and which was
infested by innumerable jackals. And the field of battle became dreadful,
abounding as it did with spirits and with those jackals howling
hideously, forboding evil. Rakshasas and Pisachas and other cannibals
were seen all round, in hundreds and thousands. Then Arjuna, having
vanquished those kings headed by Susarman along with all their followers,
in the midst of their division, proceeded towards his tent. And the lord
Yudhishthira also of Kuru's race, accompanied by his brothers, and
followed by his troops, proceeded, O king, when night set in, towards his
tent. And Bhimasena, too, having vanquished those kings, viz., those
warriors headed by Duryodhana, proceeded towards his tent. And king
Duryodhana (with his troops), surrounding Bhishma, the son of Santanu, in
that great battle proceeded towards his tent. And Drona, and Drona's son,
and Kripa, and Salya, and Kritavarman of the Satwata race, surrounding
the whole (Dhartarashtra) army, proceeded towards their tents. And
similarly Satyaki also, O king, and Dhrishtadyumna, the son of Prishata,
surrounding their army, proceeded towards their tents. It was thus, O
king, that those chastisers of foes, viz., thy troops and the Pandavas,
ceased to fight when darkness came. Then the Pandavas, and the Kauravas,
retiring to their tents, entered the same, applauding one another. And
making arrangements for the protection of their brave warriors and
disposing outposts according to rule, they plucked out the arrows (from
their bodies) and bathed in diverse kinds of water. And Brahmanas
performed propitiatory rites for them, and bards sang their praises. And
those renowned men sported for a while in accompaniment with music both
vocal and instrumental. And for a while the whole scene resembled heaven
itself. And those bulls among men for a while spoke not of battle. And
when both armies abounding with tired men and elephants and steeds slept
there, they became, O monarch, beautiful to behold."



SECTION LXXXVIII

Sanjaya said, "Having passed the night in sound steep, those rulers of
men, the Kauravas and the Pandavas, once more proceeded to battle. And
when the troops of both armies were about to proceed to the field, great
was the uproar heard there, resembling the loud uproar of the ocean
itself. Then king Duryodhana, and Chitrasena, and Vivinsati, and that
foremost of car-warriors, viz., Bhishma and Bharadwaja's son possessed of
great prowess,--those mighty car-warriors, clad in mail and uniting
together, O King, formed with great care the array of the Kauravas
against the Pandavas. Having formed that mighty array fierce as the ocean
and having for its billows and current its steeds and elephants, thy sire
Bhishma, the son of Santanu, then, O king, proceeded in the van of the
whole army, supported by the Malavas, and the inhabitants of the southern
countries, and the Avantis. Next to him was the valiant son of
Bharadwaja, accompanied by the Pulindas, the Paradas, and the
Kshudraka-Malavas. Next to Drona was the valiant Bhagadatta. O king,
firmly resolved on fight, accompanied by the Magadhas, the Kalingas, and
the Pisachas. Behind Bhagadatta was Vrihadvala the king of the Kosalas
accompanied by the Melakas, the Tripuras, and the Chichilas. Next to
Vrihadvala was the brave Trigarta, the ruler of the Prasthala,
accompanied by a large number of the Kamvojas, and by Yavanas in
thousands. Next to the ruler of the Trigartas, O Bharata, proceeded that
mighty hero, viz., the son of Drona, uttering leonine roars and filling
the earth with those shouts. Next to Drona's son proceeded king
Duryodhana with the whole army, surrounded by his uterine brothers.
Behind Duryodhana proceeded Kripa the son of Saradwat. It was thus that
that mighty array, resembling the very ocean, advanced (to battle). And
standards and white umbrellas, O lord, and beautiful bracelets and costly
bows shed their effulgence there. And beholding that mighty array of thy
forces, that great car-warrior Yudhishthira, speedily addressed the
generalissimo (of his forces), viz., Prishata's son saying, 'Behold, O
great bowman, that array, already formed, resembling the ocean. Do thou
also, O son of Prishata, form without delay thy counter-array. (Thus
addressed), the heroic son of Prishata, O great king, formed that
terrible array called Sringataka that is destructive of all hostile
arrays. At the horns were Bhimasena and that mighty car-warrior, viz.,
Satyaki, with many thousands of cars as also of horse and infantry. Next
to them was that foremost of men, (viz., Arjuna) of white steeds and
having Krishna for his charioteer. [427] In the centre were king
Yudhishthira and the twin sons of Pandu by Madri. Other royal bowmen,
conversant with the science of arrays, with their troops, filled up that
array. In the rear were ordered Abhimanyu, and that mighty car-warrior,
Virata, and the sons of Draupadi and the Rakshasa Ghatotkacha. Thus, O
Bharata, having formed their mighty array, the heroic Pandavas waited on
the field, longing for battle and desirous of victory. And the loud noise
of drums mingling with the blare of conches and leonine roars and shouts
(of the combatants) and the slapping of their armpits, became terrible
and filled all the points of the compass. Then those brave warriors,
approaching one another for battle, looked at one another, O king, with
winkless eyes. Then O ruler of men, the warriors, first challenging each
other by name, engaged with each other. [428] Then commenced a fierce and
terrible battle between thy troops and those of the foe striking one
another. And in that battle, O Bharata, whetted shafts fell in showers
like terrible snakes with mouths wide open. And polished darts of
impetuous force, washed with oil, O king, shone like the effulgent
flashes of lightning from the clouds. And maces decked with gold and
attached to bright slings were seen to fall all over the field,
resembling beautiful crests of hills. And sabres of the colour of the
clear (blue) sky, O Bharata, and shields of bull's hides and decked with
a hundred moons, as they fell everywhere over the field, O king, looked
beautiful. And as the two armies, O king, were engaged in battle with
each other, they looked resplendent like the celestial and the demoniac
hosts battling with each other. All around they rushed against one
another in battle. Foremost of royal car-warriors, impetuously dashing
against car-warriors in that dreadful battle, fought on, with the yokes
of their cars entangled with those of their adversaries. And, O bull of
Bharata's race, all over the field flashes of fire mixed with smoke were
generated, in consequence of friction, in the tusks of battling
elephants. And combatants on the backs of elephants, struck with lances,
were seen all around to fall down like blocks (loosened) from crests of
hills. [429] And brave foot-soldiers, battling with their bare arms or
with lances, and striking one another, looked exceedingly beautiful. And
the warriors of the Kaurava and the Pandava hosts, coming upon one
another in that conflict, despatched one another with diverse kinds of
shafts to the abode of Yama. Then Bhishma, the son of Santanu, filling
(the air) with the rattle of his car, and depriving the foe of his senses
by the twang of his bow, rushed against the Pandavas in battle. The
car-warriors of the Pandavas, too, headed by Dhrishtadyumna, uttering
fierce shouts, rushed at him, firmly resolved on fight. Then commenced, O
Bharata, a battle between the infantry, car-warriors, and elephants, of
theirs and thine, in which the combatants became all entangled with one
another."



SECTION LXXXIX

Sanjaya said, "The Pandavas were incapable of even looking at Bhishma
excited with rage in battle and scorching every side like the Sun himself
shedding scorching heat. Then all the (Pandava) troops, at the command of
Dharma's son, rushed at the son of Ganga who was grinding (everything)
with his whetted arrows, Bhishma, however, who delighted in battle felled
the mightiest of bowmen amongst the Srinjayas and the Panchalas, with his
shafts. Though thus slaughtered by Bhishma, the Panchalas along with the
Somakas still rushed impetuously at him, forsaking the fear of death. The
heroic Bhishma, the son of Santanu, however, in that battle, cut off, O
king, the arms and heads of their car-warriors. Thy sire, Devavrata
deprived their car-warriors of cars. And the heads of cavalry soldiers on
their chargers fell fast. And we beheld, O king, huge elephants looking
like hills, deprived of their riders, and paralysed with Bhishma's
weapons, lying all around. Amongst the Pandavas, O king, there was no
other man save that foremost of car-warriors, the mighty Bhimasena, (who
could resist Bhishma). Indeed, Bhima alone, approaching Bhishma,
encountered him in battle. Then in that encounter between Bhima and
Bhishma, a fierce and terrible uproar arose among all the troops (of the
Kauravas). The Pandavas then, filled with joy, uttered leonine shouts.
During that destructive carnage, king Duryodhana, surrounded by his
uterine brothers, protected Bhishma in that battle. Then that foremost of
car-warriors, viz., Bhima, slew Bhishma's charioteer. Thereupon the
steeds no longer controlled, ran away from the field with car. Then that
slayer of foes, viz., Bhima with a sharp arrow having a horse-shoe head,
cut off the head of Sunabha. (Thus) slain, the latter fell down on the
earth. When that son of thine, that mighty car-warrior and great bowman
was slain, seven of his heroic brothers, O sire, could not (quietly) bear
(that act). These, viz., Adityaketu and Vahvasin, and Kundadhara and
Mahodara, and Aparajita, and Panditaka and the invincible Visalaksha,
clad in variegated armour and with their beautiful coats of mail and
weapons,--these grinders of foes desirous of battle,--rushed against the
son of Pandu. And Mahodara, in that battle, pierced Bhimasena with nine
winged arrows, each resembling the thunder-bolt in force, like the slayer
of Vritra striking (the great Asura) Namuchi. And Adityaketu struck him
with seventy shafts, and Vishnu with five. And Kundadhara struck him with
ninety shafts, and Visalaksha with seven. And that conqueror of foes, the
mighty car-warrior Aparajita, O king, struck Bhimasena of great strength
with many arrows. And Panditaka also, in battle, pierced him with three
arrows. Bhima, however, did not (quietly) bear these attacks of his foes
in battle. Forcibly grasping the bow with his left hand, that grinder of
foes cut off, in that battle, the head, with a straight shaft, of thy son
Aparajita, graced with a fine nose. Thus vanquished by Bhima, his head
then dropped on the ground. Then, in the very sight of all the troops,
Bhima despatched, with another broad-headed arrow, the mighty car-warrior
Kundadhara to the domain of Death. Then that hero of immeasurable soul,
once more aiming an arrow, sped it, O Bharata, at Panditaka in that
battle. And the arrow killing Panditaka, entered the earth, like a snake
impelled by Death quickly entering the earth after despatching the person
(whose hour had come). Of undepressed soul, that hero then, O king,
recollecting his former woes, felled Visalaksha's head, cutting it off
with three arrows. Then Bhima, in that battle, struck the mighty bowman
Mahodara in the centre of the chest with a long shaft. Slain (therewith),
O king, the latter fell down on the earth. Then, O Bharata, cutting off
with an arrow the umbrella of Adityaketu in that battle, he severed his
head with another broad-headed shaft of exceeding sharpness. Then, O
monarch, excited with rage, Bhima, with another straight shaft,
despatched Vahvasin towards the abode of Yama. Then thy other sons, O
king, all fled away regarding the words to be true which Bhima had
uttered in the (midst of the Kaurava) assembly. [430] Then king Duryodhana
afflicted with sorrow on account of his brothers, addressed all his
troops, saying, 'There is Bhima. Let him be slain.' Thus, O king, thy
sons, those mighty bowmen, beholding their brothers slain, recollected
those words beneficial and peaceful, that Vidura of great wisdom had
spoken. Indeed, those words of the truthful Vidura are now being
realised,--those beneficial words, O king, which, influenced by
covetousness and folly as also by affection for thy sons, thou couldst
not then understand. From the way in which that mighty armed hero is
slaying the Kauravas, it seemeth that that mighty son of Pandu hath
assuredly taken his birth for the destruction of thy sons. Meanwhile,
king Duryodhana, O sire, overwhelmed with great grief, went to Bhishma,
and there, overcome with sorrow, he began to lament, saying, 'My heroic
brothers have been slain in battle by Bhimasena. Although, again, all our
troops are fighting bravely, yet they also are failing. Thou seemest to
disregard us, behaving (as thou dost) like an indifferent spectator,
Alas, what course have I taken. Behold my evil destiny.'"

Sanjaya continued. "Hearing these cruel words of Duryodhana, thy sire
Devavrata with eyes filled with tears, said this unto him. [431] 'Even
this was said by me before, as also by Drona, and Vidura, and the
renowned Gandhari. O son, thou didst not then comprehend it. O grinder of
foes, it hath also been before settled by me that neither myself, nor
Drona, will ever escape with life from this battle. I tell thee truly
that those upon whom Bhima will cast his eyes in battle, he will surely
slay. Therefore, O king, summoning all thy patience, and firmly resolved
on battle, fight with the sons of Pritha, making heaven thy goal. As
regards the Pandavas, they are incapable of being vanquished by the very
gods with Vasava (at their head). Therefore, setting thy heart firmly on
battle, fight, O Bharata.--'"



SECTION XC

Dhritarashtra said, "Beholding my sons, so many in number, O Sanjaya,
slain by a single person, what did Bhishma and Drona and Kripa do in
battle? [432] Day after day, O Sanjaya, my sons are being slain. I think,
O Suta, that they are completely overtaken by evil destiny, inasmuch as
my sons never conquer but are always vanquished. When my sons staying in
the midst of those unretreating heroes, viz., Drona and Bhishma, and the
high-souled Kripa, and Somadatta's heroic son and Bhagadatta, and
Aswatthaman also, O son, and other brave warriors, are being still slain
in battle, what can it be said save the result of fate? [433] The wicked
Duryodhana did not comprehend (our) words before, though admonished by
me, O son, and by Bhishma and Vidura. (Though forbidden) always by
Gandhari, too, from motives of doing him good, Duryodhana of wicked
understanding awoke not before from folly. [434] That (conduct) hath now
borne fruit, inasmuch as Bhimasena, excited with wrath, despatcheth, day
after day in battle, my insensate sons to the abode of Yama."

Sanjaya said, "Those excellent words of Vidura, uttered for thy good, but
which thou didst not then understand, have now come to be realised.
Vidura had said, 'Restrain thy sons from the dice.' Like a man whose hour
is come refusing the proper medicine, thou didst not then listen to the
words of well-wishing friends counselling thee (for thy good). Those
words uttered by the righteous have now been realised before thee.
Indeed, the Kauravas are now being destroyed for having rejected those
words, deserving of acceptance, of Vidura and Drona and Bhishma and thy
other well-wishers. These very consequences happened even then when thou
declinedst to listen to those counsels. Hear now, however, to my
narration of the battle exactly as it has happened. [435] At midday the
battle became exceedingly awful and fraught with great carnage. Listen to
me, O king, as I describe it. Then all the troops (of the Pandava army),
excited with rage, rushed, at the command of Dharma's son, against
Bhishma alone from desire of slaying him. Dhrishtadyumna and Sikhandin,
and the mighty car-warrior Satyaki, accompanied, O king, by their forces,
proceeded against Bhishma alone. And those mighty car-warriors, viz.,
Virata and Drupada, with all the Somakas, rushed in battle against
Bhishma alone. And the Kaikeyas, and Dhrishtaketu, and Kuntibhoja,
equipped in mail and supported by their forces, rushed, O king, against
Bhishma alone. And Arjuna, and the sons of Draupadi, and Chekitana of
great prowess, proceeded against all the kings under the command of
Duryodhana. And the heroic Abhimanyu, and that mighty car-warrior, viz.,
the son of Hidimva, and Bhimasena excited with wrath, rushed against the
(other) Kauravas. (Thus) the Pandavas, divided into three bodies began to
slaughter the Kauravas. And similarly the Kauravas also, O king, began to
slaughter their foes. [436] That foremost of car-warriors, viz., Drona
excited with wrath, rushed against the Somakas and the Srinjayas,
desirous of sending them to the abode of Yama. Thereupon loud cries of
woe arose among the brave Srinjayas while they were being slaughtered. O
king, by Bharadwaja's son bow in hand. Large numbers of Kshatriyas,
struck down by Drona, were seen to all convulsing like persons writhing
in the agony of disease. All over the field were continuously heard moans
and shrieks and groans resembling those of persons afflicted with hunger.
And so the mighty Bhimasena, excited with wrath, and like unto a second
Yama, caused a terrible carnage amongst the Kaurava troops. There in that
dreadful battle, in consequence of the warriors slaying one another, a
terrible river began to flow whose billowy current consisted of
blood. [437] And that battle, O king, between the Kurus and the Pandavas,
becoming fierce and awful, began to swell the population of Yama's
kingdom. Then in that battle Bhima excited with wrath, fell with great
impetuosity upon the elephant division (of the Kauravas) and began to
send many to the regions of Death. Then, O Bharata, struck with Bhima's
shafts, some of those beasts fell down, some were paralysed, some
shrieked (in pain), and some ran away in all directions. Huge elephants,
their trunks cut off and limbs mangled, screaming like cranes, began, O
king, to fall down on the earth. Nakula and Sahadeva fell upon the
(Kaurava) cavalry. Many steeds with garlands of gold on their heads and
with their necks and breasts adorned with ornaments of gold, were seen to
be slain in hundreds and thousands. The earth, O king, was strewn with
fallen steeds. And some were deprived of their tongues; and some breathed
hard; and some uttered low moans, and some were void of life. The earth
looked beautiful, O chief of men, with those steeds of such diverse
kinds. At the same time, O Bharata, she looked fiercely resplendent, O
monarch, with a large number of kings slain by Arjuna in that battle. And
strewn with broken cars and rent banners and brilliant umbrellas, with
torn chamaras and fans, and mighty weapons broken into fragments, with
garlands and necklaces of gold, with bracelets, with heads decked with
ear-rings, with head-gears loosened (from off heads), with standards,
with beautiful bottoms of cars, O king, and with traces and reins, the
earth shone as brightly as she does in spring when strewn with flowers.
And it was thus, O Bharata, that the Pandava host suffered destruction
when Bhishma the son of Santanu, and Drona that foremost of car-warriors,
and Aswatthaman, and Kripa, and Kritavarman, were inflamed with wrath.
And similarly thy army also suffered the same kind of destruction when
the other side, viz., the Pandava heroes were excited with rage."



SECTION XCI

Sanjaya said, "During the progress, O king, of that fierce battle fraught
with the slaughter of great heroes, Sakuni the glorious son of Suvala,
rushed against the Pandavas. And so also, O monarch, Hridika's son of the
Satwata race, that slayer of hostile heroes, rushed in that battle
against the Pandava ranks. And smiling the while, (several warriors on
thy side), with a large number of steeds consisting of the best of the
Kamvoja breed as also of those born in the country of the Rivers, and of
those belonging to Aratta and Mahi and Sindhu, and of those of Vanayu
also that were white in hue, and lastly those of hilly countries,
surrounded (the Pandava army). [438] And so also with horses, exceedingly
swift, fleet as the very winds, and belonging to the Tittri breed,
(others encompassed that army). And with many horses, clad in mail and
decked with gold, the foremost of their class and fleet as the winds the
mighty son of Arjuna (viz., Iravat), that slayer of foes, approached the
(Kaurava) force. This handsome and valiant son of Arjuna, named Iravat,
was begotten upon the daughter of the king of the Nagas by the
intelligent Partha. Her husband having been slain by Garuda, she became
helpless, and of cheerless soul. Childless as she was, she was bestowed
(upon Arjuna) by the high-souled Airavat. Partha accepted her for wife,
coming to him as she did under the influence of desire. It was thus that
that son of Arjuna was begotten upon the wife of another. [439] Abandoned
by his wicked uncle from hatred of Partha, he grew up in the region of
the Nagas, protected by his mother. And he was handsome and endued with
great strength, possessed of diverse accomplishments, and of prowess
incapable of being baffled. Hearing that Arjuna had gone to the region of
Indra, he speedily went thither. And the mighty-armed Iravat, possessed
of prowess incapable of being baffled, approaching his sire, saluted him
duly, standing before him with joined hands. And he introduced himself to
the high-souled Arjuna, saying, 'I am Iravat. blessed be thou, and I am
thy son, O lord'. And he reminded Arjuna of all the circumstances
connected with the latter's meeting with his mother. And thereupon the
son of Pandu recollected all those circumstances exactly as they
happened. Embracing his son then who resembled himself in
accomplishments, Partha, in Indra's abode, was filled with joy. The
mighty-armed Iravat then, O king, in the celestial regions was, O
Bharata, joyfully commanded by Arjuna, with regard to his own business,
(in these words), 'When the battle takes place, assistance should be
rendered by thee'. Saying 'Yes', O lord, he went away. And now at the
time of battle he presented himself. O king, accompanied with a large
number of steeds of great fleetness and beautiful colour. And those
steeds, decked with ornaments of gold, of various colours and exceeding
fleetness, suddenly coursed over the field, O king, like swans on the
bosom of the vast deep. And those steeds failing upon thine of exceeding
swiftness, struck their chests and noses against those of thine.
Afflicted by their own impetuous clash (against thine), they suddenly
fell down, O king, on the earth. And in consequence of those steeds as
also of thine occasioned by that clash, loud sounds were heard resembling
what occurs at Garuda's swoop. And the rider of those steeds, O king,
thus dashing against one another in that battle, began to slay one
another fiercely. And during that general engagement which was fierce and
terrible, the chargers of both sides (escaping from press of battle) ran
wildly away over the field. Weakened by one another's shafts, brave
warriors, with their horses killed under them, and themselves worn out
with exertion, perished fast sabring one another. Then when those cavalry
divisions were thinned and a remnant only survived, the Younger brothers
of Suvala's son, Possessed of great wisdom, rode out, O Bharata (from the
Kaurava array) to the van of battle, mounted On excellent charges that
resembled the tempest itself in both fleetness and the violence of their
dash and that were well-trained and neither old nor young. [440] Those six
brothers endued with great strength, viz., Gaya, Gavaksha, Vrishava,
Charmavat, Arjava, and Suka dashed out of the mighty (Kaurava) array,
supported by Sakuni and by their respective forces of great valour,
themselves clad in mail, skilled in battle, fierce in mien, and possessed
of exceeding might. Breaking through that invincible cavalry division (of
the Pandavas), O thou of mighty arms, those Gandhara warriors who could
with difficulty be vanquished, supported by a large force, desirous of
heaven, longing for victory, and filled with delight, penetrated into it.
Beholding them filled with joy, the valiant Iravat, addressing his own
warriors decked with diverse ornaments and weapons, said unto them,
'Adopt such contrivances in consequence of which these Dhritarashtra
warriors with their weapons and animals may all be destroyed.' Saying
'Yes', all those warriors of Iravat began to slay those mighty and
invincible Dhartarashtra soldiers. Beholding that their own warriors were
thus overthrown by Iravat's division, those sons of Suvala being unable
to beat it coolly, all rushed at Iravat and surrounded him on all sides.
And commanding (all their followers) to attack those of Iravat with
lances, those heroes swept over the field, creating a great confusion.
And Iravat, pierced with lances by those high-souled warriors, and bathed
in blood that trickled down (his wounds), looked like an elephant pierced
with the hook. Wounded deeply on the chest, back, and flanks, singly
encountering the many, he did not yet, O king, swerve from his (natural)
firmness. Indeed, Iravat, excited with rage, deprived all those
adversaries of their senses, piercing them, in that battle, with sharp
shafts. And that chastiser of foes, tearing those lances from off his
body, struck with them the sons of Suvala in battle. Then unsheathing his
polished sword and taking a shield, he rushed on foot, desirous of
slaying Suvala's sons in that combat. The sons of Suvala, however,
recovering their senses, once more rushed at Iravat, excited with wrath.
Iravat, however, proud of his might, and displaying his lightness of
hand, proceeded towards all of them, armed with his sword. Moving as he
did with great activity, the sons of Suvala, although they moved about on
their fleet steeds, could not find an opportunity for striking that hero
(on foot). Beholding him then on foot, his foes surrounded him closely
and wished to take him captive. Then that crusher of foes, seeing them
contiguous to himself, struck off, with his sword, both their right and
left arms, and mangled their other limbs. Then those arms of theirs
adorned with gold, and their weapons, fell down on the earth, and they
themselves, with limbs mangled, fell down on the field, deprived of life.
Only Vrishava, O king, with many wounds on his person, escaped (with
life) from that dreadful battle destructive of heroes. Beholding them
lying on the field of battle, thy son Duryodhana, excited with wrath said
unto that Rakshasa of terrible mien, viz., Rishyasringa's son
(Alamvusha), that great bowman versed in illusion, that chastiser of
foes, who bore feelings of animosity against Bhimasena in consequence of
the slaughter of Vaka, these words: "Behold, O hero, how the mighty son
of Phalguni, versed in illusion, hath done me a severe injury by
destroying my forces. Thou also, O sire, art capable of going everywhere
at will and accomplished in all weapons of illusion. Thou cherishest
animosity also for Partha. Therefore, do thou slay this one in battle.'
Saying 'Yes', that Rakshasa of terrible mien proceeded with a leonine
roar to that spot where the mighty and youthful son of Arjuna was. And he
was supported by the heroic warriors of his own division, accomplished in
smiting, well-mounted, skilled in battle and fighting with bright lances.
Accompanied by the remnant of that excellent cavalry division (of the
Kauravas), he proceeded, desirous of slaying in battle the mighty Iravat.
That slayer of foes, viz., the valiant Iravat, excited with rage, and
advancing speedily from desire of slaying the Rakshasa, began to resist
him. Beholding him advance, the mighty Rakshasa speedily set himself
about for displaying his powers of illusion. The Rakshasa then created a
number of illusive chargers which were riden by terrible Rakshasas armed
with spears and axes. Those two thousand accomplished smiters advancing
with rage, were however, soon sent to the regions of Yama, (falling in
the encounter with Iravat's forces). And when the forces of both
perished, both of them, invincible in battle, encountered each other like
Vritra and Vasava. Beholding the Rakshasa, who was difficult of being
vanquished in battle, advancing towards him, the mighty Iravat, excited
with rage, began to check his onset. And when the Rakshasa approached him
nearer, Iravat with his sword quickly cut off his bow, as also each of
his shafts into five fragments. Seeing his bow cut off, the Rakshasa
speedily rose up into the welkin, confounding with his illusion the
enraged Iravat. Then Iravat also, difficult of approach, capable of
assuming any form at will, and having a knowledge of what are the vital
limbs of the body, rising up into the welkin, and confounding with his
illusion the Rakshasa began to cut off the latter's limbs in that battle
and thus were the limbs of the Rakshasa repeatedly cut into several
pieces. [441]  [(Rakshasa ceases to be italicized at this point for a
couple of pages.--JBH)] Then the Rakshasa, however, O king, was re-born,
assuming a youthful appearance. Illusion is natural with them, and their
age and form are both dependent on their will. And the limbs of that
Rakshasa, O king, cut into pieces, presented a beautiful sight. Iravat,
excited with rage, repeatedly cut that mighty Rakshasa with his sharp
axe. 'The brave Rakshasa, thus cut into pieces like a tree by the mighty
Iravat, roared fiercely'. And those roars of his became deafening.
Mangled with the axe, the Rakshasa began to pour forth blood in torrents.
Then (Alamvusha), the mighty son of Rishyasringa, beholding his foe
blazing forth with energy, became infuriate with rage and himself put
forth his prowess in that combat. Assuming a prodigious and fierce form,
he endeavoured to seize the heroic son of Arjuna, viz., the renowned
Iravat. In the sight of all the combatants there present, beholding that
illusion of the wicked Rakshasa in the van of battle, Iravat became
inflamed with rage and adopted steps for himself having recourse to
illusion. And when that hero, never retreating from battle, became
inflamed with wrath, a Naga related to him by his mother's side, came to
him. Surrounded on all sides, in that battle by Nagas, that Naga, O king,
assumed a huge form mighty as Ananta himself. With diverse kinds of Nagas
then he covered the Rakshasa. While being covered by those Nagas, that
bull among Rakshasas reflected for a moment, and assuming the form of
Garuda, he devoured those snakes. When that Naga of his mother's line was
devoured through illusion, Iravat became confounded. And while in that
state, the Rakshasa slew him with his sword, Alamvusha felled on the
earth Iravat's head decked with ear-rings and graced with a diadem and
looking beautiful like a lotus or the moon.

"When the heroic son of Arjuna was thus slain by the Rakshasa, the
Dhartarashtra host with all the kings (in it) were freed from grief. In
that great battle that was so fierce, awful was the carnage that occurred
among both the divisions. Horses and elephants and foot-soldiers
entangled with one another, were slain by tuskers. And many steeds and
tuskers were slain by foot-soldiers. And in that general engagement
bodies of foot-soldiers and cars, and large numbers of horses belonging
both to thy army and theirs, were slain. O king, by car-warriors.
Meanwhile, Arjuna, not knowing that the son of his loins had been
slaughtered, slew in that battle many kings who had been protecting
Bhishma. And the warriors, O king, of thy army and the Srinjayas, by
thousands, poured out their lives as libations (on the fire of battle),
striking one another. And many car-warriors, with dishevelled hair, and
with swords and bows fallen from their grasp fought with their bare arms,
encountering one another. The mighty Bhishma also, with shafts capable of
penetrating into the very vitals, slew many mighty car-warriors and
caused the Pandava army to tremble (the while). By him were slain many
combatants in Yudhishthira's host, and many tuskers and cavalry-soldiers
and car-warriors and steeds. Beholding, O Bharata, the prowess of Bhishma
in that battle, it seemed to us that it was equal to that of Sakra
himself. And the prowess of Bhimasena, as also that of Parshata, was
hardly less, O Bharata, (than that of Bhishma). And so also the battle
fought by that great bowman (viz., Satyaki) of Satwata's race, was
equally fierce. Beholding, however, the prowess of Drona, the Pandavas
were struck with fear. Indeed they thought, 'Alone, Drona can slay us
with all our troops. What then should be said of him when he is
surrounded by a large body of warriors who for their bravery are renowned
over the world? Even this, O king, was what the Partha said, afflicted by
Drona. During the progress of that fierce battle, O bull of Bharata's
race, the brave combatants of neither army forgave their adversaries of
the other. O sire, the mighty bowmen of both thy army and that of the
Pandavas, inflamed with wrath, fought furiously with one another, as if
they were possessed of by the Rakshasas and demons. Indeed, he did not
see any one in the battle which was so destructive of lives and which was
considered as a battle of the demons, to take of life."



SECTION XCII

Dhritarashtra said, "Tell me, O Sanjaya, all that the mighty Partha did
in battle when they heard that Iravat had been slain."

Sanjaya said, "Beholding Iravat slain in battle, the Rakshasa
Ghatotkacha, the son of Bhimasena, uttered loud shouts. And in
consequence of the loudness of those roars, the earth having the ocean
for her robes, along with her mountains and forests, began to tremble
violently. And the welkin also and the quarters both cardinal and
subsidiary, all trembled. And hearing those loud roars of his, O Bharata,
the thighs and other limbs of the troops began to tremble, and sweat also
appeared on their persons. And all thy combatants, O king, became
cheerless of heart. And all over the field the warriors stood still, like
an elephant afraid of the lion. And the Rakshasa, uttering those loud
roars resembling the rattle of thunder, assuming a terrible form, and
with a blazing spear upraised in hand, and surrounded by many bulls among
Rakshasas of fierce forms armed with diverse weapons, advanced, excited
with rage and resembling the Destroyer himself at the end of the Yuga.
Beholding him advance in wrath and with a terrible countenance, and
seeing also his own troops almost all running away from fear of that
Rakshasa, king Duryodhana rushed against Ghatotkacha, taking up his bow
with arrow fixed on the string, and repeatedly roaring like a lion.
Behind him proceeded the ruler of the Vangas, with ten thousand
elephants, huge as hills, and each with juice trickling down. Beholding
thy son, O king, (thus) advancing surrounded by that elephant division,
that ranger of the night (viz., Ghatotkacha) was highly inflamed with
rage. Then commenced a battle with utmost vehemences that made the hair
stand on end, between the formidable Rakshasa and the troops of
Duryodhana. And beholding also that elephant division risen (on the
horizon) like a cloud, the Rakshasas, inflamed with rage, rushed towards
it, weapons in hand, and uttering diverse roars like clouds charged with
lightning. With arrows and darts and swords and long shafts, as also with
spears and mallets and battle-axes and short arrows, they began to smite
down that elephant host. And they slew huge elephants with
mountain-summits and large trees. While the Rakshasas slew those
elephants, O king, we saw that some of them had their frontal globes
smashed, some were bathed in blood, and some had their limbs broken or
cut through. At last when that elephant host was broken and thinned,
Duryodhana, O king, rushed upon the Rakshasas, under the influence of
rage and becoming reckless of his very life. And that mighty warrior sped
clouds of sharp shafts at the Rakshasas. And that great bowman slew many
of their foremost warriors. Inflamed with rage, O chief of the Bharatas,
that mighty car-warrior, viz., thy son Duryodhana, then slew with four
shafts four of the principal Rakshasas, viz., Vegavat, Maharudra,
Vidyujihva, and Pramathin. And once again, O chief of the Bharatas, that
warrior of immeasurable soul, sped at the Rakshasa host showers of arrows
that could with difficulty be resisted. Beholding that great feat of thy
son, O sire, the mighty son of Bhimasena blazed up with wrath. Drawing
his large bow effulgent as the lightning, he rushed impetuously at the
wrathful Duryodhana. Beholding him (thus) rushing like Death himself
commissioned by the Destroyer, thy son Duryodhana, O king, shook not at
all. With eyes red in anger, and excited with rage, Ghatotkacha, then,
addressing thy son, said, 'I shall today be freed from the debt I owe to
my sires, as also to my mother, they that had so long been exiled by thy
cruel self. The sons of Pandu, O king, were vanquished by thee in that
match at dice. Drupada's daughter Krishna also, while ill and, therefore,
clad in a single raiment, was brought into the assembly and great trouble
was given by thee in diverse ways, O thou most wicked, unto her. While
dwelling also in her sylvan retreat, thy well-wisher, that wicked wight,
viz., the ruler of the Sindhus, persecuted her further, disregarding my
sires. For these and other wrongs, O wretch of thy race, I shall today
take vengeance if thou dost not quit the field.' Having said these words,
Hidimva's son, drawing his gigantic bow, biting his (nether) lip with his
teeth, and licking the corners of his mouth, covered Duryodhana with a
profuse shower, like a mass of clouds covering the mountain-breast with
torrents of rain in the rainy season."



SECTION XCIII

Sanjaya said,--"That arrowy shower, difficult of being borne by even the
Danavas, king Duryodhana, however, (quietly) bore in that battle, like a
gigantic elephant bearing a shower (from the blue). [442] Then filled with
anger and sighing like a snake, thy son, O bull of Bharata's race, was
placed in a position of great danger. He then shot five and twenty sharp
arrows of keen points. These, O king, fell with great force on that bull
among Rakshasas, like angry snakes of virulent poison on the breast of
Gandhamadana. Pierced with those shafts, blood trickled down the
Rakshasa's body and he looked like an elephant with rent temples. [443]
Thereupon that cannibal set his heart upon the destruction of the (Kuru)
king. And he took up a huge dart that was capable of piercing even a
mountain. Blazing with light, effulgent as a large meteor, it flamed with
radiance like the lightning itself. And the mighty-armed Ghatotkacha,
desirous of slaying thy son, raised that dart. Beholding that dart
upraised, the ruler of the Vangas mounting upon an elephant huge as a
hill, drove towards the Rakshasa. On the field of battle, with the mighty
elephant of great speed, Bhagadatta placed himself in the very front of
Duryodhana's car. And with that elephant he completely shrouded the car
of thy son. Beholding then the way (to Duryodhana's car) thus covered by
the intelligent king of the Vangas, the eyes of Ghatotkacha, O king,
became red in anger. And he ruled that huge dart, before upraised, at
that elephant. Struck, O king, with that dart hurled from the arms of
Ghatotkacha, that elephant, covered with blood and in great agony, fell
down and died. The mighty king of the Vangas, however, quickly jumping
down from that elephant, alighted on the ground. Duryodhana then
beholding the prince of elephants slain, and seeing also his troops
broken and giving way, was filled with anguish. From regard, however, for
a Kshatriya's duty [444] as also his own pride, the king, though defeated,
stood firm like a hill. Filled with wrath and aiming a sharp arrow that
resembled the Yuga fire in energy, he sped it at that fierce wanderer of
the night. Beholding that arrow, blazing as Indra's bolt, thus coursing
towards him, the high-souled Ghatotkacha baffled it by the celerity of
his movements. With eyes red in wrath, he once more shouted fiercely,
frightening all thy troops, like the clouds that appear at the end of the
Yuga. Hearing those fierce roars of the terrible Rakshasa, Bhishma the
son of Santanu, approaching the preceptor, said these words, 'These
fierce roars that are heard, uttered by Rakshasas, without doubt indicate
that Hidimva's son is battling with king Duryodhana. That Rakshasa is
incapable of being vanquished in battle by any creature. Therefore,
blessed be ye, go thither and protect the king. The blessed Duryodhana
hath been attacked by the high-souled Rakshasa. Therefore, ye chastisers
of foes, even this is our highest duty. [445]' Hearing those words of the
grandsire, those mighty car-warriors without loss of time and with the
utmost speed, proceeded to the spot when the king of the Kurus was. They
met Duryodhana and Somadatta and Valhika and Jayadratha; and Kripa and
Bhurisravas and Salya, and the two princes of Avanti along with
Vrihadvala, and Aswatthaman and Vikarna, and Chitrasena and Vivinsati.
And many thousands of other car-warriors, including all those that
followed them, proceeded, desirous of rescuing thy son Duryodhana who had
been hotly pressed. Beholding that invincible division protected by those
mighty car-warriors, coming towards him with hostile intentions, that
best of Rakshasas, viz., the mighty-armed Ghatotkacha, stood firm like
the Mainaka mountain, with a huge bow in hand, and surrounded by his
kinsmen armed with clubs and mallets and diverse other kinds of weapons.
Then commenced a fierce battle, making the hair stand on end, between
those Rakshasas on the one side and that foremost of Duryodhana's
divisions on the other. And the loud noise of twanging bows in that
battle was heard, O king, on all sides resembling the noise made by
burning bamboos. And the din produced by the weapons falling upon the
coats of mail of the combatants resembled, O king, the noise of splitting
hills. And the lances, O monarch, hurled by heroic arms, while coursing
through the welkin, looked like darting snakes. Then, excited with great
wrath and drawing his gigantic bow, the mighty-armed prince of the
Rakshasas, uttering a loud roar, cut off, with a crescent-shaped arrow,
the preceptor's bow in a rage. And overthrowing, with another
broad-headed arrow, the standard of Somadatta, he uttered a loud yell.
And he pierced Valhika with three shafts in the centre of the chest. And
he pierced Kripa with one arrow, and Chitrasena with three. And with
another arrow, well-armed and well-sped from his bow drawn to its fullest
stretch, he struck Vikarna at the shoulder-joint. Thereupon the latter,
covered with gore, sat down on the terrace of his car. Then that Rakshasa
of immeasurable soul, excited With rage, O bull of Bharata's race, sped
at Bhurisravas five and ten shafts. These, penetrating through the
latter's armour, entered the earth. He then struck the chariot of
Vivingsati and Aswatthaman. These fell down on the front of their cars,
relinquishing the reins of the steeds. With another crescent-shaped shaft
he overthrew the standard of Jayadratha bearing the device of a boar and
decked with gold. And with a second arrow he cut off the latter's bow.
And with eyes red in wrath, he slew with four shafts the four steeds of
the high-souled king of Avanti. And with another arrow, O king,
well-tempered and sharp, and shot from his bow drawn to its fullest
stretch, he pierced king Vrihadvala. Deeply pierced and exceedingly
pained, the latter sat down on the terrace of his car. Filled with great
wrath and seated on his car, the prince of the Rakshasas then shot many
bright arrows of keen points that resembled snakes of virulent poison.
These, O king, succeeded in piercing Salya accomplished in battle."



SECTION XCIV

Sanjaya said, "Having in that battle made all those warriors (of thy
army) turn their faces from the field, the Rakshasa then, O chief of the
Bharatas, rushed at Duryodhana, desirous of slaying him. Beholding him
rushing with great impetuosity towards the king, many warriors of thy
army, incapable of defeat in battle, rushed towards him (in return) from
desire of slaying him. Those mighty car-warriors, drawing their bows that
measured full six cubits long, and uttering loud roars like a herd of
lions, all rushed together against that single warrior. And surrounding
him on all sides, they covered him with their arrowy showers like the
clouds covering the mountain-breast with torrents of rain in autumn.
Deeply pierced with those arrows and much pained, he resembled then an
elephant pierced with the hook. Quickly then he soared up into the
firmament like Garuda. And (while there) he uttered many loud roars like
the autumnal clouds, making the welkin and all the points of the compass,
cardinal and subsidiary, resounded with those fierce cries. Hearing those
roars of the Rakshasa, O chief of the Bharatas, king Yudhishthira then,
addressing Bhima, said unto that chastiser of foes these words, 'The
noise that we hear uttered by the fiercely-roaring Rakshasa, without
doubt, indicates that he is battling with the mighty car-warriors of the
Dhartarashtra army. I see also that the burden has proved heavier than
what that bull among Rakshasas is able to bear. The grandsire, too,
excited with rage, is ready to slaughter the Panchalas. For protecting
them Phalguni is battling with the foe. O thou of mighty arms hearing now
of these two tasks, both of which demand prompt attention, go and give
succour to Hidimva's son who is placed in a position of very great
danger.' Listening to these words of his brother, Vrikodara, with great
speed, proceeded, frightening all the kings with his leonine roars, with
great impetuosity, O king, like the ocean itself during the period of the
new full moon. Him followed Satyadhriti and Sauchiti difficult of being
vanquished in battle, and Srenimat, and Vasudana and the powerful son of
the ruler of Kasi, and many car-warriors headed by Abhimanyu, as also
those mighty car-warriors, viz., the sons of Draupadi, and the valiant
Kshatradeva, and Kshatradharman, and Nila, the ruler of the low
countries, at the head of his own forces. And these surrounded the son of
Hidimva with a large division of cars (for aiding him). [446] And they
advanced to the rescue of Ghatotkacha, that prince of the Rakshasas, with
the six thousand elephants, always infuriate and accomplished in smiting.
And with their loud leonine roars, and the clatter of their car-wheels,
and with the tread of their horse's hoofs, they made the very earth to
tremble. Hearing the din of those advancing warriors the faces of thy
troops who were filled with anxiety in consequence of their fear of
Bhimasena became pale. Leaving Ghatotkacha then they all fled away. Then
commenced in that part of the field a dreadful battle between those
high-souled warriors and thine, both of whom were unretreating. Mighty
car-warriors, hurling diverse kinds of the weapons, chased and smote one
another. That fierce battle striking terror into the hearts of the timid,
was such that the different classes of combatants became entangled with
one another. Horses engaged with elephants and foot-soldiers with
car-warriors. And challenging one another, O king, they engaged in the
fight. [447] And in consequence of that clash of cars, steeds, elephants,
and foot-soldiers, a thick dust appeared, raised by the car-wheels and
the tread (of those combatants and animals). And that dust, thick and of
the colour of reddish smoke, shrouded the field of battle. And the
combatants were unable to distinguish their own from the foe. Sire
recognised not the son, and son recognised not the sire, in that dreadful
engagement which made the hair stand on end and in which no consideration
was shown (by any one for any body). And the noise made by the hissing
weapons and the shouting combatants resembled, O chief of Bharata's race,
that made by departed spirits (in the infernal regions). And there flowed
a river whose current consisted of the blood of elephants and steeds and
men. And the hair (of the combatants) formed its weeds and moss. And in
that battle heads falling from the trunks of men made a loud noise like
that of a falling shower of stones. And the earth was strewn with the
headless trunks of human beings, with mangled bodies of elephants and
with the hacked limbs of steeds. And mighty car-warriors chased one
another for smiting one another down, and hurled diverse kinds of
weapons. Steeds, urged by their riders and falling upon steeds, dashed
against one another and fell down deprived of life. And men, with eyes
red in wrath, rushing against men and striking one another with their
chests, smote one another down. And elephants, urged by their guides
against hostile elephants, slew their compeers in that battle, with the
points of their tusks. Covered with blood in consequence of their wounds
and decked with standards (on their backs), elephants were entangled with
elephants and looked like masses of clouds charged with lightning. And
some amongst them mounted (by others) with the points of their tusks, and
some with their frontal globes split with lances, ran hither and thither
with loud shrieks like masses of roaring clouds. And some amongst them
with their trunks lopped off, [448] and others with mangled limbs, dropped
down in that dreadful battle like mountains shorn of their wings. [449]
Other huge elephants, copiously shedding blood from their flanks, ripped
open by compeers, looked like mountains with (liquified) red chalk
running down their sides (after a shower). [450] Others, slain with shafts
or pierced with lances and deprived of their riders, looked like
mountains deprived of their crests. [451]Some amongst them, possessed by
wrath and blinded (with fury) in consequence of the juice (trickling down
their temples and cheeks). [452] and no longer restrained with the hook,
crushed cars and steeds and foot-soldiers in that battle by hundreds. And
so steeds, attacked by horsemen with bearded darts and lances, rushed
against their assailants, as if agitating the points of the compass.
Car-warriors of noble parentage and prepared to lay down their lives,
encountering car-warriors, fought fearlessly, relying upon their utmost
might. The combatants, O king, seeking glory or heaven, struck one
another in that awful press, as if in a marriage by self-choice. During
however, that dreadful battle making the hair stand on end, the
Dhartarashtra troops generally were made to run their backs on the field."



SECTION XCV

Sanjaya said, "Beholding his own troops slain, king Duryodhana then
excited with wrath, rushed towards Bhimasena, that chastiser of foes.
Taking up a large bow whose effulgence resembled that of Indra's bolt, he
covered the son of Pandu with a thick shower of arrows. And filled with
rage, and aiming a sharp crescent-shaped shaft winged with feathers, he
cut off Bhimasena's bow. And that mighty car-warrior, noticing an
opportunity, quickly aimed at his adversary a whetted shaft capable of
riving the very hills. With that (shaft), that mighty-armed (warrior)
struck Bhimasena in the chest. Deeply pierced with that arrow, and
exceedingly pained, and licking the corners of his mouth, Bhimasena of
great energy caught hold of his flag-staff decked with gold. Beholding
Bhimasena in that cheerless state, Ghatotkacha blazed up with wrath like
an all-consuming conflagration. Then many mighty car-warriors of the
Pandava army, headed by Abhimanyu and with wrath generated (in their
bosoms), rushed at the king shouting loudly. Beholding them (thus)
advancing (to the fight) filled with wrath and in great fury,
Bharadwaja's son addressing the mighty car-warriors (of thy side), said
these words,--'Go quickly, blessed be ye, and protect the king. Sinking
in an ocean of distress, he is placed in a situation of great danger.
These mighty car-warriors of the Pandava army, these great bowmen,
placing Bhimasena at their head, are rushing towards Duryodhana, shooting
and hurling diverse kinds of weapons, resolved upon winning success,
uttering terrible shouts, and frightening the kings (on your side)'.
Hearing these words of the preceptor, many warriors of thy side headed by
Somadatta rushed upon the Pandava ranks. Kripa and Bhurisravas and Salya,
and Drona's son and Vivingsati, and Chitrasena and Vikarna, and the ruler
of the Sindhus, and Vrihadvala, and those two mighty bowmen, viz., the
two princes of Avanti, surrounded the Kuru king. Advancing only twenty
steps, the Pandavas and the Dhartarashtras began to strike, desirous of
slaughtering each other. The mighty-armed son of Bharadwaja also, having
said those words (unto the Dhartarashtra warriors), stretched his own
large bow and pierced Bhima with six and twenty arrows. And once again
that mighty car-warrior speedily covered Bhimasena with a shower of
arrows like a mass of clouds dropping torrents of rain on the
mountain-breasts in the rainy season. That mighty bowman Bhimasena,
however, of great strength, speedily pierced him in return with ten
shafts on the left side. Deeply pierced with those arrows and exceedingly
pained, O Bharata, the preceptor, enfeebled as he is with age, suddenly
sat down on the terrace of his car, deprived of consciousness. Beholding
him thus pained, king Duryodhana himself, and Aswatthaman also, excited
with wrath, both rushed towards Bhimasena. Beholding those two warriors
advance, each like Yama as he shows himself at the end of the Yuga, the
mighty-armed Bhimasena, quickly taking up a mace, and jumping down from
his car without loss of time, stood immovable like a hill, with that
heavy mace resembling the very club of Yama, upraised in battle.
Beholding him with mace (thus) upraised and looking (on that account)
like the crested Kailasa, both the Kuru king and Drona's son rushed
towards him. Then the mighty Bhimasena himself rushed impetuously at
those two foremost of men thus rushing together towards him with great
speed. Beholding him thus rushing in fury and with terrible expression of
face, many mighty car-warriors of the Kaurava army speedily proceeded
towards him. Those car-warriors headed by Bharadwaja's son, impelled by
the desire of slaughtering Bhimasena, hurled at his breast diverse kinds
of weapons, and thus all of them together afflicted Bhima from all sides.
Beholding that mighty car-warrior thus afflicted and placed in a
situation of great peril, many mighty car-warriors of the Pandava army,
headed by Abhimanyu, and prepared to lay down dear life itself, rushed to
the spot, desirous of rescuing him. The heroic ruler of the low country,
the dear friend of Bhima, viz., Nila, looking like a mass of blue clouds,
rushed at Drona's son, filled with wrath. A great bowman, Nila always
desired an encounter with Drona's son. Drawing his large bow, he pierced
the son of Drona with many winged arrows, like Sakra in days of old, O
king, piercing the invincible Danava Viprachitti, that terror of the
celestials, who, moved by anger frightened the three worlds by his
energy. Pierced after the same way by Nila with his well-shot arrows
winged with feathers, Drona's son, covered with blood and exceedingly
pained, was filled with wrath. Drawing then his large bow, of twang loud
as the roar of Indra's thunder, that foremost of intelligent persons set
his heart upon the destruction of Nila. Aiming then a few bright shafts
of broad heads and sharpened by the hands of their forger, he slew the
four steeds of his adversary and overthrew also his standard. And with
the seventh shaft he pierced Nila himself in the chest. Deeply pierced
and exceedingly pained, he sat down on the terrace of his car. Beholding
king Nila, who looked like a mass of blue clouds, in a swoon,
Ghatotkacha, filled with wrath and surrounded by his kinsmen, rushed
impetuously towards Drona's son, that ornament of battle. Similarly many
other Rakshasas, incapable of being easily defeated in battle, rushed at
Aswatthaman. Beholding then that Rakshasa of terrible mien coming towards
him, the valiant son of Bharadwaja impetuously rushed towards him. Filled
with wrath he slew many Rakshasas of formidable visage, that is, those
wrathful ones amongst them who were in Ghatotkacha's van. Beholding them
repulsed from the encounter by means of the shafts shot from the bow of
Drona's son, Bhimasena's son Ghatotkacha of gigantic size was filled with
rage. He then exhibited a fierce and awful illusion. Therewith that
prince of the Rakshasas, endued with extraordinary powers of illusion,
confounded the son of Drona in that battle. Then all thy troops, in
consequence of that illusion, turned their backs upon the field. They
beheld one another cut down and lying prostrate on the surface of the
earth, writhing convulsively, perfectly helpless, and bathed in blood.
Drona and Duryodhana and Salya and Aswatthaman, and other great bowmen
that were regarded as foremost among the Kauravas, also seemed to fly
away. All the car-warriors seemed to be crushed, and all the kings seemed
to be slain. And horses and horse-riders seemed to be cut down in
thousands. Beholding all this, thy troops fled away towards their tents.
And although, O king, both myself and Devavrata cried out at the top of
our voices, saying, 'Fight, do not fly away, all this is Rakshasa
illusion in battle, applied by Ghatotkacha.' Yet they stopped not, their
senses having been confounded. Although both of us said so, still struck
with panic, they gave no credit to our words. Beholding them fly away the
Pandavas regarded the victory to be theirs. With Ghatotkacha (among them)
they uttered many leonine shouts. And all around they filled the air with
their shouts mingled with the blare of their conches and the beat of
their drums. It was thus that thy whole army, routed by the wicked
Ghatotkacha, towards the hour of sunset, fled away in all directions.'"



SECTION XCVI

Sanjaya said, "After that great battle, king Duryodhana, approaching
Ganga's son and saluting him with humility, began to narrate to him all
that had happened about the victory won by Ghatotkacha and his own
defeat. That invincible warrior, O king, sighing repeatedly, said these
words unto Bhishma, the grandsire of the Kurus, 'O lord, relying upon
thee, as Vasudeva hath been (relied upon) by the foe, a fierce war hath
been commenced by me with the Pandavas. These eleven Akshauhinis of
celebrated troops that I have, are, with myself, obedient to thy command,
O chastiser of foes. O tiger among the Bharatas, though thus situated,
yet have I been defeated into battle by the Pandava warriors headed by
Bhimasena relying upon Ghatotkacha. It is this that consumeth my limbs
like fire consuming dry tree. O blessed one, O chastiser of foes, I
therefore, desire, through thy grace, O grandsire, to slay Ghatotkacha
myself, that worst of Rakshasas, relying upon thy invincible self. It
behoveth thee to see that wish of mine may be fulfilled.' Hearing these
words of the king, that foremost one among the Bharatas, viz., Bhishma,
the son of Santanu, said these words unto Duryodhana, 'Listen, O king, to
these words of mine that I say unto thee, O thou of Kuru's race, about
the way in which thou, O chastiser of foes, shouldst always behave. One's
own self, under all circumstances, should be protected in battle, O
repressor of foes. Thou shouldst always, O sinless one, battle with king
Yudhishthira--the Just, or with Arjuna, or with the twins, or with
Bhimasena. Keeping the duty of a king before himself, a king striketh a
king. Myself, and Drona, and Kripa, and Drona's son, and Kritavarman of
the Satwata race, and Salya, and Somadatta's son, and that mighty
car-warrior Vikarna, and thy heroic brothers headed by Dussasana, will
all, for thy sake, battle against that mighty Rakshasas. Or if thy grief
on account of that fierce prince of the Rakshasas be too great, let this
one proceed in battle against that wicked warrior, that is to say, king
Bhagadatta who is equal unto Purandara himself in fight'. Having said
this much unto the king, the grandsire skilled in speech then addressed
Bhagadatta in the presence of the (Kuru) king, saying, 'Proceed quickly,
O great monarch, against that invincible warrior, viz., the son of
Hidimva. Resist in battle, with care, and in view of all the bowmen, that
Rakshasa of cruel deeds, like Indra in days of old resisting Taraka. Thy
weapons are celestial. Thy prowess also is great, O chastiser of foes. In
days of old many have been the encounters that thou hadst with Asura, O
tiger among kings, thou art that Rakshasa's match in great battle.
Strongly supported by thy own troops, slay, O king, that bull among
Rakshasas'. Hearing these words of Bhishma the generalissimo (of the
Kaurava army), Bhagadatta specially set out with a leonine roar facing
the ranks of the foe. Beholding him advance towards them like a mass of
roaring clouds, many mighty car-warriors of the Pandava army proceeded
against him, inflamed with wrath. They were Bhimasena, and Abhimanyu and
the Rakshasa Ghatotkacha; and the sons of Draupadi, and Satyadhriti, and
Kshatradeva, O sire, and the rulers of the Chedis, and Vasudana, and the
king of the Dasarnas. Bhagadatta then, on his elephant named Supratika,
rushed against them. Then commenced a fierce and awful battle between the
Pandavas and Bhagadatta, that increased the population of Yama's kingdom.
Shafts of terrible energy and great impetuosity, shot by car-warriors,
fell, O king, on elephants and cars. Huge elephants with rent temples and
trained (to the fight) by their guides, approaching fell upon one another
fearlessly. Blind (with fury) in consequence of the temporal juice
trickling down their bodies, and excited with rage, attacking one another
with their tusks resembling stout bludgeons, they pierced one another
with the points of those weapons. [453] Graced with excellent tails, and
ridden by warriors armed with lances, steeds, urged by those riders fell
fearlessly and with great impetuosity upon one another. And
foot-soldiers, attacked by bodies of foot-soldiers with darts and lances,
fell down on the earth by hundreds and thousands. And car-warriors upon
their cars, slaughtering heroic adversaries in that battle by means of
barbed arrows and muskets and shafts, uttered leonine shouts. [454] And
during the progress of the battle making the hair stand on end, that
great bowman, viz., Bhagadatta, rushed towards Bhimasena, on his elephant
of rent temples and with juice trickling down in seven currents and
resembling (on that account) a mountain with (as many) rillets flowing
down its breast after a shower. And he came, O sinless one, scattering
thousands of arrows from the head of Supratika (whereon he stood) like
the illustrious Purandara himself on his Airavata. King Bhagadatta
afflicted Bhimasena with that arrowy shower like the clouds afflicting
the mountain breast with torrents of rain on the expiry of summer. That
mighty bowman Bhimasena, however, excited with rage, slew by his arrowy
showers the combatants numbering more than a hundred, that protected the
flanks and rear of Bhagadatta. [455] Beholding them slain, the valiant
Bhagadatta, filled with rage, urged his prince of elephants towards
Bhimasena's car. That elephant, thus urged by him, rushed impetuously
like an arrow propelled from the bowstring towards Bhimasena, that
chastiser of foes. Beholding that elephant advancing, the mighty
car-warriors of the Pandava army, placing Bhimasena at their head,
themselves rushed towards it. Those warriors were the (five) Kekaya
princes, and Abhimanyu, and the (five) sons of Draupadi and the heroic
ruler of the Dasarnas, and Kshatradeva also, O sire, and the ruler of the
Chedis, and Chitraketu. And all these mighty warriors came, inflamed with
anger, and exhibiting their excellent celestial weapons. And they all
surrounded in anger that single elephant (on which their adversary rode).
Pierced with many shafts, that huge elephant, covered with gore flowing
from his wounds, looked resplendent like a prince of mountain variegated
with (liquified) red chalk (after a shower). The ruler of the Dasarnas
then, on an elephant that resembled a mountain, rushed towards
Bhagadatta's elephant. That prince of elephants, however, viz.,
Supratika, bore (the rush of) that advancing compeer like the continent
bearing (the rush of) the surging sea. Beholding that elephant of the
high souled king of the Dasarnas thus resisted, even the Pandava troops,
applauding, cried out 'Excellent, excellent!' Then that best of kings,
viz., the ruler of the Pragjyotishas, excited with rage, sped four and
ten lances at that elephant. These, speedily penetrating through the
excellent armour, decked with gold, that covered the animal's body,
entered into it, like snakes entering anthills. Deeply pierced and
exceedingly pained, that elephant, O chief of the Bharatas, its fury
quelled, speedily turned back with great force. And it fled away with
great swiftness, uttering frightful shrieks, and crushing the Pandava
ranks like the tempest crushing trees with its violence. After that
elephant was (thus) vanquished, the mighty car-warriors of the Pandava
army, uttering loud leonine shouts, approached for battle. Placing Bhima
at their head, they rushed at Bhagadatta scattering diverse kinds of
arrows and diverse kinds of weapons. Hearing the fierce shouts, O king,
of those advancing warriors swelling with rage and vengeance, that great
bowman Bhagadatta, filled with rage and perfectly fearless, urged his own
elephant. That prince of elephants then, thus urged with the hook and the
toe, soon assumed the form of the (all-destructive) Samvarta fire (that
appears at the end of the Yuga). Crushing crowds of cars and (hostile)
compeers and steeds with riders, in that battle, it began, O king, to
turn hither and thither. Filled with rage it also crushed foot-soldiers
by hundreds and thousands. Attacked and agitated by that elephant, that
large force of the Pandavas shrank in dimensions, O king, like a piece of
leather exposed to the heat of fire. Beholding, then the Pandava array
broken by the intelligent Bhagadatta, Ghatotkacha, of fierce mien, O
king, with blazing face and eyes red as fire, filled with rage, rushed
towards him. Assuming a terrible form and burning with wrath, he took up
a bright dart capable of riving the very hills. Endued with great
strength, he forcibly hurled that dart that emitted blazing flames from
every part desirous of slaying that elephant. Beholding it coursing
towards him with great impetuosity, the ruler of the Pragjyotishas sped
at it a beautiful but fierce and sharp arrow with a crescent head.
Possessed of great energy he cut off that dart with that arrow of his.
Thereupon that dart, decked with gold, thus divided in twain, dropped
down on the ground, like the bolt of heaven, hurled by Indra, flashing
through the welkin. Beholding that dart (of his adversary), O king,
divided in twain and fallen on the ground, Bhagadatta took up a large
javelin furnished with a golden staff and resembling a flame of fire in
effulgence, and hurled it at the Rakshasa, saying, 'Wait, Wait'. Seeing
it coursing towards him like the bolt of heaven through the welkin, the
Rakshasa jumped up and speedily seizing it uttered a loud shout. And
quickly placing it against his knee, O Bharata, he broke it in the very
sight of all the kings. All this seemed exceedingly wonderful. Beholding
that feat achieved by the mighty Rakshasa, the celestials in the
firmament, with the Gandharvas  and the Munis, were filled with wonder.
And the Pandava warriors also, headed by Bhimasena, filled the earth with
cries of 'Excellent, Excellent'. Hearing, however, those loud shouts of
the rejoicing Pandavas, that great bowman, viz., the valiant Bhagadatta,
could not bear it (coolly). Drawing his large bow whose effulgence
resembled that of Indra's bolt, he roared with great energy at the mighty
car-warriors of the Pandava army, shooting at the same time many bright
arrows of great sharpness and possessed of the effulgence of fire. And he
pierced Bhima with one arrow, and the Rakshasa with nine. And he pierced
Abhimanyu with three, and the Kekaya brothers with five. And with another
straight arrow shot from his bow drawn to its fullest stretch, he
pierced, in that battle, the right arm of Kshatradeva. Thereupon the
latter's bow with arrow fixed on the bowstring dropped down from his
hand. And he struck the five sons of Draupadi with five arrows. And from
wrath, he slew the steeds of Bhimasena. And with three shafts winged with
feathers, he cut down Bhimasena's standard bearing the device of a lion.
And with three other shafts he pierced Bhima's charioteer. Deeply pierced
by Bhagadatta in that battle, and exceedingly pained, Visoka thereupon, O
chief of the Bharatas, sat down on the terrace of the car. Then, O king,
that foremost of car-warriors, viz., Bhima, thus deprived of his car,
quickly jumped down from his large vehicle taking up his mace. Beholding
him with mace upraised and looking like a crested hill, all thy troops, O
Bharata, became filled with great fear. Just at this time that son of
Pandu who had Krishna for his charioteer, O king, slaughtering the foe on
all sides as he came, appeared at that spot where those tigers among men,
those mighty car-warriors, viz., Bhimasena and Ghatotkacha, sire and son,
were engaged with the ruler of the Pragjyotishas. Beholding his brothers,
those mighty car-warriors, engaged in battle, that son of Pandu quickly
commenced to fight, profusely scattering his shafts, O chief of the
Bharatas. Then that mighty car-warrior, viz., king Duryodhana, speedily
urged on a division of his troops abounding with cars and elephants.
Towards that mighty division of the Kauravas thus advancing with
impetuosity, Arjuna of white steeds rushed with great impetuosity.
Bhagadatta also, upon that elephant of his, O Bharata, crushing the
Pandava ranks, rushed towards Yudhishthira. Then commenced a fierce
battle between Bhagadatta, O sire, and the Panchalas, the Srinjayas, and
the Kekayas, with upraised weapons. Then Bhimasena, in that battle told
both Kesava and Arjuna in detail about the slaughter of Iravat as it had
occurred."



SECTION XCVII

Sanjaya said, "Hearing that his son Iravat had been slain, Dhananjaya was
filled with great grief and sighed like a snake. And addressing Vasava in
the midst of battle, he said these words, 'Without doubt, the high-souled
Vidura of great wisdom had before seen (with his mind's eye) this awful
destruction of the Kurus and the Pandavas. It was for this that he
forbade king Dhritarashtra. [456] In this battle, O slayer of Madhu, many
other heroes have been slain by the Kaurava and many amongst the Kauravas
have similarly been slain by ourselves. O best of men, for the sake of
wealth vile acts are being done. Fie upon that wealth for the sake of
which such slaughter of kinsmen is being perpetrated. For him that hath
no wealth, even death would be better than the acquisition of wealth by
the slaughter of kinsmen. What, O Krishna, shall we gain by slaying our
assembled kinsmen? Alas, for Duryodhana's, fault, and also of Sakuni the
son of Suvala, as also through the evil counsels of Karna, the Kshatriya
race is being exterminated, O slayer of Madhu, I now understand, O
mighty-armed one, that the king acted wisely by begging of Suyodhana [457]
only half the kingdom, or, instead, only five villages. Alas, even that
was not granted by that wicked-souled wight. Beholding so many brave
Kshatriyas lying (dead) on the field of battle, I censure myself,
(saying) fie upon the profession of a Kshatriya. The Kshatriyas will
regard me powerless in battle. For this alone, I am battling. Else, O
slayer of Madhu, this battle with kinsmen is distasteful to me. Urge the
steeds on with speed towards the Dhartarashtra army, I will, with my two
arms, reach the other shore of this ocean of battle that is so difficult
to cross. There is no time, O Madhava, to lose in action'. Thus addressed
by Partha, Kesava, that slayer of hostile heroes, urged those steeds of
white hue endued with the speed of the wind. Then, O Bharata, loud was
the noise that was heard among thy troops, resembling that of the ocean
itself at full tide when agitated by the tempest. [458] In the afternoon,
O king, the battle that ensued between Bhishma and the Pandavas was
marked by noise that resembled the roar of the clouds. Then, O king, thy
sons, surrounding Drona like the Vasus surrounding Vasava, rushed in the
battle against Bhimasena. Then Santanu's son, Bhishma, and that foremost
of car-warriors, viz., Kripa, and Bhagadatta, and Susarman, all went
towards Dhananjaya. And Hridika's son (Kritavarman) and Valhika rushed
towards Satyaki. And king Amvashta placed himself before Abhimanyu. And
other great car-warriors, O king, encountered other great car-warriors.
Then commenced a fierce battle that was terrible to behold. Bhimasena
then, I O king, beholding thy sons, blazed up with wrath in that battle,
like fire with (a libation of) clarified butter. Thy sons, however, O
monarch, covered that son of Kunti with their arrows like the clouds
drenching the mountain-breast in the season of rains. While being (thus)
covered in diverse ways by thy sons, O king, that hero, possessed of the
activity of the tiger, licked the corners of his mouth. [459] Then, O
Bharata, Bhima felled Vyudoroska with a sharp horse-shoe-headed arrow.
Thereupon that son of thine was deprived of life. With another
broad-headed arrow, well-tempered and sharp, he then felled Kundalin like
a lion overthrowing a smaller animal. Then, O sire, getting thy (other)
sons (within reach of his arrows), he took up a number of shafts, sharp
and well-tempered, and with careful aim speedily shot these at them.
Those shafts, sped by that strong bowman, viz., Bhimasena, felled thy
sons, those mighty car-warriors, from their vehicles. (These sons of
thine that were thus slain were) Anadhriti, and Kundabhedin, and Virata,
and Dirghalochana, and Dirghavahu, and Suvahu, and Kanykadhyaja. While
falling down (from their cars), O bull of Bharata's race, those heroes
looked resplendent like falling mango trees variegated with blossoms in
the spring. Then thy other sons, O monarch, fled away, regarding the
mighty Bhimasena as Death himself. Then like the clouds pouring torrents
of rain on the mountain breast, Drona in that battle covered with arrows
from every side that hero who was thus consuming thy sons. The prowess
that we then beheld of Kunti's son was exceedingly wonderful, for though
held in check by Drona, he still slew thy sons. Indeed, as a bull beareth
a shower of rain falling from above. Bhima cheerfully bore that shower of
arrows shot by Drona. Wonderful, O monarch, was the feat that Vrikodara
achieved there, for he slew thy sons in that battle and resisted Drona
the while. Indeed, the elder brother of Arjuna sported amongst those
heroic sons o thine, like a mighty tiger, O king, among a herd of deer.
As a wolf, staying in the midst of a herd of deer, would chase and
frighten those animals, so did Vrikodara, in that battle chase and
frighten thy sons.

"Meanwhile, Ganga's son, and Bhagadatta, and that mighty car-warrior,
viz., Gautama, began to resist Arjuna, that impetuous son of Pandu. That
Atiratha, baffling with his weapons the weapons of those adversaries of
his in that battle, despatched many prominent heroes of thy army to the
abode of Death. Abhimanyu also, with his shafts, deprived that renowned
and foremost of car-warriors, viz., king Amvashta, of his car. Deprived
of his car and about to be slain by the celebrated son of Subhadra, that
king quickly jumped down from his car in shame, and hurled his sword in
that battle at the high-souled Abhimanyu. Then, that mighty monarch got
up on the car of Hridika's son, conversant with all movements in battle,
Subhadra's son, that slayer of hostile heroes, beholding that sword
coursing towards him, baffled it by the celerity of his movements. Seeing
that sword thus baffled in that battle by Subhadra's son, loud cries of
'well done' 'well done' were, O king, heard among the troops. Other
warriors headed by Dhrishtadyumna battled with thy troops, while thy
troops, also, all battled with those of the Pandavas. Then, O Bharata,
fierce was the engagement that took place between thine and theirs, that
combatants smiting one another with great force and achieving the most
difficult feats. Brave combatants, O sire, seizing one another by the
hair, fought using their nails and teeth, and fists and knees, and palms
and swords, and their well-proportioned arms. And seizing one another's
laches, they despatched one another to the abode of Yama. Sire slew son,
and son slew sire. Indeed, the combatants fought with one another, using
every limb of theirs. Beautiful bows with golden staves, O Bharata,
loosened from the grasp of slain warriors, and costly ornaments, and
sharp shafts furnished with wings of pure gold or silver and washed with
oil, looked resplendent (as they lay scattered on the field), the latter
resembling, in particular, snakes that had cast off their slough. And
swords furnished with ivory handles decked with gold, and the shield also
of bowmen, variegated with gold, lay on the field, loosened from their
grasp. Bearded darts and axes and swords and javelins, all decked with
gold, beautiful coats of mail, and heavy and short bludgeons, and spiked
clubs, and battle-axes, and short arrows, O sire, and elephants' housings
of diverse shapes, and yak tails, and fans, lay scattered on the field.
And mighty car-warriors lay on the field with diverse kinds of weapons in
their hands or beside them, and looking alive, though the breath of life
had gone. [460] And men lay on the field with limbs shattered with maces
and heads smashed with clubs, or crushed by elephants, steeds, and cars.
And the earth, strewn in many places with the bodies of slain steeds,
men, and elephants, looked beautiful, O king, as if strewn with hills.
And the field of battle lay covered with fallen darts and swords and
arrows and lances and scimitars and axes and bearded darts and iron crows
and battle-axes, and spiked clubs and short arrows and Sataghnis [461] and
bodies mangled with weapons. And, O slayer of foes, covered with blood,
warriors lay prostrate on the field, some deprived of life and therefore,
in the silence of death, and others uttering low moans. And the earth,
strewn with those bodies, presented a variegated sight. And strewn with
the arms of strong warriors smeared with sandal paste and decked with
leathern fences and bracelets, with tapering thighs resembling the trunks
of elephants, and with fallen heads, graced with gems attached to turbans
and with earrings of large-eyed combatants, O Bharata, the earth assumed
a beautiful sight. And the field of battle, overspread with blood, dyed
coats of mail and golden ornaments of many kinds, looked exceedingly
beautiful as if with (scattered) fires of mild flames. And with ornaments
of diverse kinds fallen off from their places, with bows lying about,
with arrows of golden wings scattered around, with many broken cars
adorned with rows of bells, with many slain steeds scattered about
covered with blood and with their tongues protruding, with bottoms of
cars, standards, quivers, and banners, with gigantic conches, belonging
to great heroes, of milky whiteness lying about, and with trunkless
elephants lying prostrate, the earth looked beautiful like a damsel
adorned with diverse kinds of ornaments. And there, with other elephants
pierced with lances and in great agony, and frequently uttering low moans
with their trunks, the field of battle looked beautiful as if with moving
hills. With blankets of diverse hue, and housings of elephants, with
beautiful hooks falling about having handles decked with stones of lapis
lazuli, with bells lying about that had adorned gigantic elephants, with
clean and variegated cloths as also skins of the Ranku deer, with
beautiful neck-chains of elephants, with gold-decked girths, with broken
engines of diverse kinds, with bearded darts decked with gold, with
embroidered housings of steeds, embrowned with dust, with the lopped off
arms of cavalry soldiers, decked with bracelets and lying about, with
polished and sharp lances and bright swords, with variegated head-gears
fallen off (from heads) and scattered about, with beautiful
crescent-shaped arrows decked with gold, with housings of steeds, with
skins of the Ranku deer, torn and crushed, with beautiful and costly gems
that decked the head-gears of kings, with their umbrellas lying about and
yak tails and fans, with faces, bright as the lotus or the moon, of
heroic warriors, decked with beautiful ear-rings and graced with well-cut
beards, lying about and radiant with other ornaments of gold, the earth
looked like the firmament besmangled with planets and stars. Thus, O
Bharata, the two armies, viz., thine and theirs, encountering each other
in battle, crushed each other. And after the combatants had been
fatigued, routed, and crushed, O Bharata, dark night set in and the
battle could no longer be seen. Thereupon both the Kurus and the Pandavas
withdrew their armies, when that awful night of pitchy darkness came. And
having withdrawn their troops, both the Kurus and the Pandavas took rest
for the night, retiring to their respective tents.



SECTION XCVIII

Sanjaya said, "Then king Duryodhana, and Sakuni the son of Suvala, and
thy son Dussasana, and the invincible Suta's son (Karna) meeting
together, consulted in the following way. How could the sons of Pandu,
with their followers, be vanquished in battle? Even this was the subject
of their consultation. Then king Duryodhana, addressing the Suta's son
and the mighty Sakuni, said unto all those counsellors of his, 'Drona,
Bhishma, and Kripa, and Salya and Somadatta's son do not resist the
Parthas. I do not know what the cause is of such conduct (of theirs).
Unslain by any of these, the Pandavas are destroying my forces.
Therefore, O Karna, I am becoming weaker in strength and my weapons also
are being exhausted'. I am deceived by the heroic Pandavas--they that are
incapable of being vanquished by the very gods. Doubt filleth my mind as
to how, indeed, I shall succeed is smiting them in battle.' Unto the king
who said so, O great monarch, the Suta's son answered, 'Do not grieve, O
chief of the Bharata. Even I will do what is agreeable to thee. Let
Santanu's son Bhishma soon withdraw from the great battle. After Ganga's
son will have withdrawn from the fight and laid aside his weapons, I will
slay the Partha along with all the Somakas, in the very sight of Bhishma.
I pledge my truth, O king. Indeed, Bhishma every day showeth mercy
towards the Pandavas. He is, besides incapable of vanquishing those
mighty car-warriors. Bhishma is proud of showing his prowess in battle.
He is again, very fond of fight. Why, O sire, will he, therefore,
vanquish the assembled Pandavas (for then the battle will be over)?
Therefore, repairing without delay to the tent of Bhishma, solicit that
old and reverend signior to lay aside his weapons. After he will have
laid aside his weapons, O Bharata, think the Pandavas as already slain,
with all their friends and kinsmen, O king, by myself alone.' Thus
addressed by Karna, thy son Duryodhana then said unto his brother
Dussasana these words, 'See, O Dussasana, that without delay that all who
walk in my train be dressed.' Having said these words, O monarch, the
king addressed Karna, saying, 'Having caused Bhishma, that foremost of
men, to consent to this, I will, without delay, come to thee, O chastiser
of foes. After Bhishma will have retired from the fight, thou wilt smite
(the foe) in battle'. Then thy son, O monarch, set out without delay,
accompanied by his brothers like He of a hundred sacrifices (accompanied)
by the gods. Then his brother Dussasana caused that tiger among king,
endued, besides, with the prowess of a tiger, to mount on his horse.
Graced with bracelets, with diadem on head, and adorned with other
ornaments on his arms. O king, thy son shone brightly as he proceeded
along the streets. Smeared with fragrant sandal-paste of the hue of the
Bhandi flower and bright as burnished gold, and clad in clean vestments,
and proceeding with the sportive gait of the lion, Duryodhana looked
beautiful like the Sun of brilliant radiance in the firmament. And as
that tiger among men proceeded towards the tent of Bhishma, many mighty
bowmen, celebrated over the world, followed him behind. And his brothers
also walked in his train, like the celestials walking behind Vasava. And
others, foremost of men, mounted upon steeds, and others again on
elephants, O Bharata, and others on cars, surrounded him on all sides.
And many amongst those that wished him well, taking up arms for the
protection on his royal self, appeared there in large bodies, like the
celestials surrounding Sakra in heaven. The mighty chief of the Kurus,
adored by all the Kauravas, thus proceeded, O king, towards the quarters
of the renowned son of Ganga. Ever followed and surrounded, by his
uterine brothers, he proceeded, often raising his right arm, massive and
resembling the trunk of an elephant and capable of resisting all foes.
And with that arm of his, he accepted the regards that were paid to him
from all sides by by-standers who stood raising towards him their joined
hands. And he heard, as he journeyed, the sweet voices of the natives of
diverse realms. Of great fame, he was eulogised by bards and eulogists.
And in return that great king paid his regards unto them all. And many
high-souled persons stood around him with lighted lamps of gold fed with
fragrant oil. And surrounded with golden lamps, the king looked radiant
like the Moon attended by the blazing planets around him. And
(attendants) with head-gears decked with gold, having canes and
Jhariharas in hand, softly caused the crowd all around to make way. The
king then, having reached the excellent quarters of Bhishma, alighted
from his horse. And arrived at Bhishma's presence, that ruler of men
saluted Bhishma and then sat himself down on an excellent seat that was
made of gold, beautiful throughout and overlaid with a rich coverlet.
With hands joined, eyes bathed in tears, and voice chocked in grief, he
then addressed Bhishma, saying, 'Taking thy protection, this battle, O
slayer of foes, we ventured to vanquish the very gods and the Asuras with
Indra at their head. What shall I say, therefore, of the sons of Pandu,
heroic though they be, with their kinsmen and friends? Therefore, O son
of Ganga, it behoveth thee, O lord, to show me mercy. Slay the brave sons
of Pandu like Mahendra slaying the Danavas.--I will slay, O king, all the
Somakas and the Panchalas and the Karushas along with the Kekayas, O
Bharata-these were thy words to me. Let these words become true. Slay the
assembled Parthas, and those mighty bowmen, viz., the Somakas. Make thy
words true, O Bharata. If from kindness (for the Pandavas), O king, or
from thy hatred of my unfortunate self, thou sparest the Pandavas, then
permit Karna, that ornament of battle, to fight. He will vanquish in
battle the Parthas with all their friends and kinsmen. The king, thy son
Duryodhana having said this, shut his lips without saying anything more
to Bhishma of terrible prowess."



SECTION XCIX

Sanjaya said, "The high-souled Bhishma, deeply pierced with wordy daggers
by thy son, became filled with great grief. But he said not a single
disagreeable word in reply. Indeed, mangled by those wordy daggers and
filled with grief and rage, he sighed like a snake and reflected (in
silence) for a long while. Raising his eyes then, and as if consuming,
from wrath, the world with the celestials, the Asuras, and the
Gandharvas, that foremost of persons conversant with the world, then
addressed thy son and said unto him these tranquil words, 'Why, O
Duryodhana, dost thou pierce me thus with thy wordy daggers? I always
endeavour to the utmost of my might to achieve, and do achieve, what is
for thy good. Indeed, from desire of doing what is agreeable to thee, I
am prepared to cast away my life in battle. The Pandavas are really
invincible. When the brave son of Pandu gratified Agni in the forest of
Khandava, having vanquished Sakra himself in battle, even that is a
sufficient indication. [462] When, O mighty-armed one, the same son of
Pandu rescued thee while thou wert being led away a captive by the
Gandharvas, even that is a sufficient indication. On that occasion, O
lord, thy brave uterine brothers had all fled, as also Radha's son of the
Suta caste. That (rescue, therefore, by Arjuna) is a sufficient
indication. In Virata's city, alone he fell upon all of us united
together. That is a sufficient indication. Vanquishing in battle both
Drona and myself excited with rage, he took away our robes. That is a
sufficient indication. On that occasion, of old, of the seizure of kine,
he vanquished that mighty bowman the son of Drona, and Saradwat also.
That is a sufficient indication. Having vanquished Karna also who is very
boastful of his manliness, he gave the latter's robes unto Uttara. That
is a sufficient indication. The son of Pritha defeated in battle the
Nivatakavachas who were incapable of defeat by Vasava himself. That is a
sufficient indication. Who, indeed, is capable of vanquishing in battle
the son of Pandu by force, him, viz., that hath for his protector the
Protector of the Universe armed with conch, discus, and mace? Vasudeva is
possessed of infinite power, and is the Destroyer of the Universe. He is
the highest Lord of all, the God of gods, the Supreme Soul and eternal.
He hath been variously described, O king, by Narada and other great
Rishis. In consequence of thy folly, however, O Suyodhana, thou knowest
not what should be said and what should not. The man on the point of
death beholdeth all trees to be made of gold. So thou also, O son of
Gandhari, seest everything inverted. Having provoked fierce hostilities
with the Pandavas and the Srinjayas, fight now (thyself) with them in
battle. Let us see thee act like a man. As regards myself, I will, O
tiger among men, slay all the Somakas and the Panchalas assembled
together, avoiding Sikhandin alone. Slain by them in battle, I will go to
Yama's abode, or slaying them in battle, I will give thee joy. Sikhandin
was born in Drupada's palace as female at first. She became a male in
consequence of the grant of a boon. After all, however, she is
Sikhandini. Him I will not slay even if I have to lose my life, O
Bharata. She is the same Sikhandini that the Creator had first made her.
Pass the night in happy sleep, O son of Gandhari. Tomorrow I will fight a
fierce battle about which men will speak as long as the world lasts.'
Thus addressed by him, thy son, O monarch, came away. And saluting his
signior with a bow of the head, he came back to his own tent. Coming
back, the king dismissed his attendants. And soon then that destroyer of
foes entered his abode. And having entered (his tent) the monarch passed
the night (in. sleep). And when the night dawned, rising up, the king,
ordered all the royal warriors, saying, Draw up the forces. Today
Bhishma, excited with wrath, will slay all the Somakas.'

Hearing those copious lamentations of Duryodhana in the night, Bhishma
regarded them, O king, as commands to himself. Filled with great grief
and deprecating the status of servitude, Santanu's son reflected for a
long time, thinking of an encounter with Arjuna in battle. Understanding
from signs that Ganga's son had been thinking of that, Duryodhana, O
king, commanding Dussasana, saying, 'O Dussasana, let cars be quickly
appointed for protecting Bhishma. Let all the two and twenty divisions
(of our army) be urged on. That hath now come about which we had been
thinking for a series of years, viz., the slaughter of the Pandavas with
all their troops and the acquisition (by ourselves) of the kingdom. In
this matter, I think, the protection of Bhishma is our foremost duty.
Protected by us, he will protect us and slay the Parthas in battle. Of
cleansed soul, he said unto me,--I will not slay Sikhandini. He was a
female before, O king, and, therefore, should be avoided by me in battle.
The world knoweth, O thou of mighty arms, that from desire of doing good
to my father, I formerly gave up a swelling kingdom. I will not,
therefore, slay in battle, O foremost of men, any female or anybody that
was a female before. This that I tell thee is true. This Sikhandin, O
king, was first born a female. Thou hast heard that story. She was born
as Sikhandini after the manner I told thee before the battle began.
Taking her birth as a daughter she hath become a man. Indeed, she will
fight with me, but I will never shoot my arrows at her. As regards all
other Kshatriyas desirous of victory to the Pandavas, O sire, whom I may
get within my reach on the field of battle, I will slay them.--These were
the words that Ganga's son acquainted with the scriptures, that chief of
Bharata's race, said unto me. Therefore, with my whole soul I think that
protecting the son of Ganga is our foremost duty. The very wolf may slay
the lion left unprotected in the great forest. Let not Ganga's son be
slain by Sikhandin like the lion slain by the wolf. Let our maternal
uncle Sakuni, and Salya, and Kripa, and Drona, and Vivingsati, carefully
protect the son of Ganga. If he is protected, (our) victory is certain.'

"Hearing these words of Duryodhana, all surrounded Ganga's son with a
large division of cars. And thy sons also, taking up their position
around Bhishma, proceeded to battle. And they all went, shaking the earth
and the welkin, and causing fear in the hearts of the Pandavas. The
mighty car-warriors (of the Kaurava army), supported by those cars and
elephants, and clad in mail, stood in battle, surrounding Bhishma. And
all of them took up their positions for protecting that mighty
car-warrior like the celestials in the battle between themselves and the
Asuras for protecting the wielder of the thunder-bolt. Then king
Duryodhana once more addressing his brother, said, 'Yudhamanyu protects
the left wheel of Arjuna's car, and Uttamaujas his right wheel. And (thus
protected) Arjuna protects Sikhandin. O Dussasana, adopt such steps that,
protected by Partha, Sikhandin may not be able to slay Bhishma left
unprotected by us.' Hearing these words of his brother, thy son
Dussasana, accompanied by the troops, advanced for battle, placing
Bhishma in the van. Beholding Bhishma (thus surrounded by a large number
of cars), Arjuna, that foremost of car-warriors, addressed Dhrishtadyumna
and said, 'O prince, place that tiger among men, Sikhandin, today in
front of Bhishma, I myself will be his protector, O prince of Panchala."



SECTION C

Sanjaya said, "Then Bhishma, the son of Santanu, went out with the
troops. And he disposed his own troops in mighty array called
Sarvatobhadra. [463] Kripa, and Kritavarman, and that mighty car-warrior
Saivya, and Sakuni, and the ruler of the Sindhus, and Sudakshina the
ruler of the Kamvojas, these all, together with Bhishma and thy sons, O
Bharata, took up their stations in the van of the whole army and in the
very front of the (Kaurava) array. Drona and Bhurisravas and Salya and
Bhagadatta, O sire, clad in mail, took up their position in the right
wing of that array. And Aswatthaman, and Somadatta, and those great
car-warriors, viz., the two princes of Avanti, accompanied by a large
force, protected the left wing. Duryodhana, O monarch, surrounded on all
sides by the Trigartas, took up, for encountering the Pandavas, a
position in the midst of that array. That foremost of car-warriors, viz.,
Alamvusha, and that mighty car-warrior, viz., Srutayush, clad in mail,
took up their position in the rear of that array, and therefore, of the
whole army. Having, O Bharata, on that occasion formed their array thus,
thy warriors, clad in mail, looked like scorching fires.

"Then king Yudhishthira, and that son of Pandu, viz., Bhimasena, and the
twin sons of Madri, viz., Nakula and Sahadeva, clad in mail, took up
their position in the van of that array and therefore, at the very head
of all their troops. And Dhrishtadyumna, and Virata, and that mighty
car-warrior, viz., Satyaki,--these destroyers of hostile ranks,--stood,
supported by a large force. And Sikhandin, and Vijaya (Arjuna), and the
Rakshasa Ghatotkacha, and Chekitana of mighty arms, and the valiant
Kuntibhoja, stood for battle, surrounded by a large force. And that great
bowman Abhimanyu, and the mighty Drupada, and the (five) Kaikeya
brothers, stood for battle, clad in mail. Having formed their mighty and
invincible array thus, the Pandavas, endued with great courage in battle,
stood for the fight, clad in mail.

"Then the kings of thy array, O monarch, exerting themselves at their
best, accompanied by their forces, and placing Bhishma at their van,
rushed against the Parthas in battle. Similarly the Pandavas also, O
king, headed by Bhimasena, and desirous of victory in battle proceeded,
for battling with Bhishma. With leonine roars and confused cries, blowing
their conches Krakachas, and cow-horns, beating their drums and cymbals
and Pandavas in thousands. [464] And uttering terrible shouts, the
Pandavas advanced to battle. With the din of our drums and cymbals and
conches and smaller drums, with loud leonine roars, and other kinds of
shouts, ourselves also, replying to the cries of the foe, rushed against
him with great impetuosity, inflamed with rage. Those sounds mingling
with one another, produced a tremendous uproar. The warriors then, of the
two armies, rushing at one another, began to strike. And in consequence
of the din produced by that encounter, the earth seemed to tremble. And
birds, uttering fierce cries, hovered in the air. The Sun, radiant as he
was when he had risen, became dimmed. And fierce winds blew, indicating
great terrors. Frightful jackals wandered, yelling terribly, O king, and
foreboding an awful carnage at hand. The quarters seemed, O king, to be
ablaze, and showers of dust fell from the blue. And a shower fell there,
of pieces of bones mixed with blood. And tears fell from the eyes of the
animals which were all weeping. And filled with anxiety, O king, these
began to urinate and eject the contents of their stomachs. And the loud
shouts of battle, O bull of Bharata's race, were rendered inaudible by
the louder cries of Rakshasas and cannibals. And jackals and vultures and
crows and dogs, uttering diverse kinds of cries, began, O sire, to fall
and swoop down on the field. And blazing meteors, striking against the
Sun's disc, fell with great celerity on the earth, foreboding great
terrors. Then those two vast hosts belonging to the Pandavas and the
Dhartarashtras, in course of that awful encounter, shook in consequence
of that tremendous uproar of conches and drums like forests shaken by the
tempest. And the noise made by the two armies, both of which abounded
with kings, elephants, and steeds, and which encountered each other in an
evil hour, resembled the noise made by oceans tossed by the tempest."



SECTION CI

Sanjaya said, "Then the noble Abhimanyu of great energy, borne by his
steeds of a tawny hue, rushed at the mighty host of Duryodhana,
scattering his arrowy showers like the clouds pouring torrents of rain. O
son of Kuru's race, thy warriors, in that battle, were unable to resist
that slayer of foes, viz., Subhadra's son, who, excited with wrath and
possessed of wealth of arms, was then immersed in that inexhaustible
ocean of (Kaurava) forces. Death-dealing shafts, O king, shot by him in
that battle, despatched many heroic Kshatriyas to the regions of the king
of the departed spirits. Indeed, excited with wrath Subhadra's son in
that battle shot fierce and blazing arrows in profusion that resembled
snakes of virulent poison or rods of death himself. And Phalguni's son
speedily split into fragments car-warriors with their cars, steeds with
their riders, and elephant-warriors along with the huge animals they
rode. And the rulers of the earth, filled with joy, applauded those
mighty feats in battle and praised him also that achieved them. And the
son of Subhadra, O Bharata, tossed those divisions (of the Kaurava army)
like the tempest tossing a heap of cotton on all sides in the welkin.
Routed by him, O Bharata, the troops failed to find a protector, like
elephants sunk in a slough. Then, O best of men, having routed all
troops, Abhimanyu stood, O king, like a blazing fire without a curl of
smoke. Indeed, O king, thy warriors were incapable of bearing that slayer
of foes, like insects impelled by fate unable to bear a blazing fire.
That mighty car-warrior and great bowman, having struck all the foes of
the Pandavas, looked at that moment like Vasava himself armed with the
thunder. And his bow, the back of whose staff was decked with gold, as it
moved on every side, seemed, O king, like the lightning's flash as it
spotted amid the clouds. And well-tempered and sharp shafts came from his
bow-string in that battle like flights of bees, O king, from blossoming
trees in the forest. And as the high-souled son of Subhadra careered on
the field on his car whose limbs were decked with gold, people were
incapable of finding an opportunity (for striking him). Confounding Kripa
and Drona and mighty son of Drona, as also the ruler of the Sindhus, the
great bowman moved on the field of battle with great activity and skill.
As he consumed thy troops, O Bharata, I beheld his bow incessantly drawn
to a circle and resembling on that account the circular halo of light
that is sometimes seen around the Sun. Brave Kshatriyas, beholding him
endued with such activity and scorching the foe thus, thought, in
consequence of those feats, that the world contained two Phalgunis.
Indeed, O king, the vast host of the Bharatas, afflicted by him, reeled
hither and thither like a woman drunk with wine. Routing that large army
and causing many mighty car-warriors to tremble, he gladdened his friends
(like Vasava gladdening the celestials) after vanquishing Maya. And while
being routed by him in that battle, thy troops uttered loud exclamations
of woe that resembled the roar of the clouds. Hearing that awful wail thy
troops, O Bharata, that resembled the roar of the very sea at full tide
when agitated by the winds, Duryodhana then, O king, addressed the son of
Rishyasringa and said, 'This Abhimanyu singly, O thou of mighty arms,
like a second Phalguni, routeth from rage (my) army like Vritra routing
the celestial host. I do not see any other efficacious medicine for him
in battle than thyself, O best of Rakshasas, that art well-skilled in
every science. Therefore, go speedily and slay the heroic son of Subhadra
in battle. As regards ourselves, headed by Bhishma and Drona, we will
slay Partha himself.' Thus addressed, the mighty and valiant Rakshasa
speedily went to battle at the command of thy son, uttering loud roars
like the clouds themselves in the season of rains. And in consequence of
that loud noise, O king, the vast host of the Pandavas trembled
throughout like the ocean when agitated by the wind. And many combatants,
O king, terrified by those roars, giving up dear life, fell prostrate on
the earth. Filled with joy and taking up his bow with arrow fixed on the
string, and apparently dancing on the terrace of his car, that Rakshasa
proceeded against Abhimanyu himself. Then the angry Rakshasa, having in
that battle got Arjuna's son within reach, began to rout his ranks,--even
those that stood not far from him. Indeed, the Rakshasa rushed in battle
against that mighty Pandava host which he began to slaughter, like Vala
rushing against the celestial host. Attacked in battle by that Rakshasa
of terrible mien, the slaughter was very great, O sire, that took place
amongst those troops. Exhibiting his prowess, the Rakshasa began to rout
that vast force of the Pandavas, with thousands of arrows. Thus
slaughtered by that Rakshasa of terrible visage, the Pandava army fled
away from excess of fear. Grinding that army like an elephant grinding
lotus-stalks, the mighty Rakshasa then rushed in battle against the sons
of Draupadi. Then those great bowmen, accomplished in fighting, viz., the
sons of Draupadi, rushed towards the Rakshasa in battle like five planets
rushing against the Sun. That best of Rakshasa then was afflicted by
those brothers endued with great energy, like the Moon afflicted by the
five planets of the awful occasion of the dissolution of the world. Then
the mighty Prativindhya quickly pierced the Rakshasa with whetted shafts,
sharp as battle-axes and furnished with points capable of penetrating
every armour. Thereupon that foremost of Rakshasas, with his armour
pierced through, looked like a mass of clouds penetrated by the rays of
the Sun. Pierced with these shafts furnished with golden wings,
Rishyasringa's son, O king, looked resplendent like a mountain with
blazing crests. Then those five brothers in that great battle, pierced
that foremost of Rakshasas with many whetted shafts of golden wings.
Pierced with those terrible shafts resembling angry snakes, Alamvusha, O
king, became inflamed with rage like the king of the serpents himself.
Deeply pierced, O king, within only a few moments, O sire, by those great
car-warriors, the Rakshasa, much afflicted, remained senseless for a long
while. Regaining his consciousness then, and swelling through rage to
twice his dimensions, he cut off their arrows and standards and bows. And
as if smiling the while he struck each of them with five arrows. Then
that mighty Rakshasa and great car-warrior, Alamvusha, excited with
wrath, and as if dancing on the terrace of his car, quickly slew the
steeds, and then the charioteers, of those five illustrious adversaries
of his. And burning with rage he once more pierced them with sharp arrows
of diverse shades by hundreds and thousands. Then that wanderer of the
night, viz., the Rakshasa Alamvusha, having deprived those great bowmen
of their cars, rushed impetuously at them, wishing to despatch them to
Yama's abode. Beholding them (thus) afflicted in battle by that
wicked-souled Rakshasa, the son of Arjuna rushed at him. Then the battle
that took place between him and the cannibal resembled that between
Vritra and Vasava. And the mighty car-warriors of thy army, as also of
the Pandavas, all became spectators of that engagement. Encountering each
other in fierce battle, blazing with wrath, endued with great might, and
with eyes red in rage, each beheld the other in that battle to resemble
the Yuga fire. And that engagement between them became fierce and awful
like that between Sakra and Samvara in days of old in the battle between
the gods and Asuras."



SECTION CII

Dhritarashtra said, "How, O Sanjaya, did Alamvusha resist in combat the
heroic son of Arjuna smiting many of our mighty car-warriors in battle?
And how also did that slayer of hostile heroes, viz., the son of
Subhadra, fight with Rishyasringa's son? Tell me all this in detail,
exactly as it happened in that fight. What also did Bhima, that foremost
of car-warriors, and the Rakshasa Ghatotkacha, and Nakula, and Sahadeva
and the mighty car-warrior Satyaki, and Dhananjaya, do with my troops in
battle? Tell me all this truly, O Sanjaya, for thou art skilled (in
narration)."

Sanjaya said, "I will presently describe to thee, O sire, the awful
battle that took place between that foremost of the Rakshasas and the son
of Subhadra. I will also describe to thee the prowess that Arjuna put
forth in battle, and Bhimasena the son of Pandu and Nakula, and Sahadeva,
as also the warriors of thy army headed by Bhishma and Drona, all of whom
fearlessly achieved wonderful feats of diverse kinds, Alamvusha, uttering
loud shouts and repeatedly roaring at Abhimanyu, rushed impetuously
against that mighty car-warrior in battle, saying, 'Wait,
Wait'--Abhimanyu also, repeatedly roaring like a lion, rushed with at
great force at that mighty bowman, viz., the son of Rishyasringa, who was
an implacable foe of the former's sire. Soon then those two foremost of
car-warriors, man and Rakshasa, on their cars, encountered each other,
like a god and Danava. That best of Rakshasa were endued with powers of
illusion, while Phalguni's son was acquainted with celestial weapons.
Then Abhimanyu, O king, pierced Rishyasringa's son in that battle with
three sharp shafts and once more with five. Alamvusha, also, excited with
wrath, speedily pierced Abhimanyu in the chest with nine shafts like a
guide piercing an elephant with hooks. Then, O Bharata, that wanderer of
the night, endued with great activity, afflicted Arjuna's son in that
combat with a thousand arrows. Then Abhimanyu excited with rage, pierced
that prince of the Rakshasas in his wide chest with nine straight shafts
of great sharpness. Piercing through his body these penetrated into his
very vitals. And that best of Rakshasas, his limbs mangled by them,
looked beautiful like a mountain overgrown with flowering Kinsukas.
Bearing those shafts of golden wings on his body, that mighty prince of
Rakshasas looked radiant like a mountain on fire. Then the vindictive son
of Rishyasringa, inflamed with wrath, covered Abhimanyu, who was equal
unto Mahendra himself, with clouds of winged arrows. Those sharp shafts
resembling the rods of Yama himself, shot by him, pierced Abhimanyu
through and entered the earth. And similarly the gold-decked arrows shot
by Arjuna's son, piercing Alamvusha through, entered the earth. The son
of Subhadra then, in that battle, with his straight shafts, obliged the
Rakshasa to turn his back upon the field, like Sakra repulsing Maya in
days of old. That scorcher of foes, the Rakshasa, then, thus repulsed and
struck repeatedly by his adversary, exhibited his great powers of
illusion by causing a thick darkness to set in. Then all the combatants
there, O king, were covered by that darkness. Neither could Abhimanyu be
seen, nor could friends be distinguished from foes in that battle.
Abhimanyu, however, beholding that thick and awful gloom, invoked into
existence. O son of Kuru's race, the blazing solar weapon. Thereupon, O
king, the universe once more became visible. And thus he neutralised the
illusion of that wicked Rakshasa. Then that prince of men, excited with
wrath and endued with great energy, covered that foremost of Rakshasa in
that battle with many straight shafts. Diverse other kinds of illusion
were conjured up there by that Rakshasa. Conversant with all weapons, the
son of Phalguni however, neutralised them all. The Rakshasa then, his
illusions all destroyed, and himself struck with shafts, abandoned his
car even there, and fled away in great fear. After that Rakshasa addicted
to unfair fight had been thus vanquished, the son of Arjuna began to
grind thy troops in battle, like a juice-blind prince of wild elephants
agitating a lake overgrown with lotus. [465] Then Bhishma the son of
Santanu, beholding his troops routed, covered Subhadra's son with a thick
shower of arrows. Then many mighty car-warriors of the Dhartarashtra
army, standing in a ring round that single hero, began to strike him
forcibly with their shafts. That hero then, who resembled his sire in
prowess and who was equal to Vasudeva in valour and might,--that foremost
of all wielders of weapons,--achieved diverse feats in that battle that
were worthy of both his sire and maternal uncle. Then the heroic
Dhananjaya, excited with wrath and desirous of rescuing his son, arrived
at the spot where the latter was slaughtering thy troops as he came
along. And similarly, O king, thy sire Devavrata in that battle
approached Partha like Rahu approaching the sun. [466] Then thy sons, O
monarch, supported by cars, elephants, and steeds, surrounded Bhishma in
that battle and protected him from every side. And so also the Pandavas,
O king, clad in mail and surrounding Dhananjaya, engaged in fierce
battle, O bull of Bharata's race. Then Saradwat's son (Kripa), O king,
pierced Arjuna who was staying in front of Bhishma, with five and twenty
shafts. Thereupon, like a tiger attacking an elephant, Satyaki,
approaching Kripa, pierced him with many whetted shafts from desire of
doing what was agreeable to the Pandavas. Gautama in return, excited with
wrath, quickly pierced him of Madhu's race in the chest with nine arrows
winged with the feathers of the Kanka bird. Sini's grandson also, excited
with wrath, and forcibly drawing his bow, quickly sped at him an arrow
capable of taking his life. The fiery son of Drona, however, excited with
wrath, cut in twain that arrow as it coursed impetuously towards Kripa,
resembling Indra's bolt in effulgence. Thereupon that foremost of
car-warriors, viz., Sini's grandson, abandoning Gautama, rushed in battle
towards Drona's son like Rahu in the firmament against the Moon. Drona's
son, however, O Bharata, cut Satyaki's bow in twain. After his bow had
thus been cut off, the former began to strike the latter with his shafts.
Satyaki then, taking up another bow capable of bearing a great strain and
slaughtering the foe, struck Drona's son, O king, in the chest and arms
with six shafts. Pierced therewith and feeling great pain, for a moment
he was deprived of his senses, and he sat down on the terrace of his car,
catching hold of his flag-staff. Regaining his consciousness then, the
valiant son of Drona, excited with rage afflicted him of Vrishni's race
in that battle, with one long shaft. That shaft, piercing Sini's grandson
through, entered the earth like a vigorous young snake entering its hole
in the season of spring. And with another broad-headed arrow, Drona's son
in that battle cut off the excellent standard of Satyaki. And having
achieved this feat he uttered a leonine roar. And once more, O Bharata,
he covered his adversary with a shower of fierce shafts like the clouds,
O king covering the Sun after summer is past, Satyaki also, O monarch,
baffling that arrowy shower, soon covered the son of Drona with diverse
showers of arrows That slayer of hostile heroes, viz., the grandson of
Sini, freed from that arrowy shower like the Sun from the clouds, began
to scorch the son of Drona (with his energy). Swelling with rage the
mighty Satyaki once more covered his foe with a thousand arrows and
uttered a loud shout. Beholding his son then thus afflicted like the Moon
by Rahu, the valiant son of Bharadwaja rushed towards the grandson of
Sini. Desirous, O king, of rescuing, his son who was afflicted by the
Vrishni hero, Drona, in that great battle, pierced the latter with a
shaft of exceeding sharpness. Satyaki then, abandoning the mighty
car-warrior Aswatthaman, pierced Drona himself in that battle with twenty
arrows of exceeding sharpness. Soon after, that scorcher of foes and
mighty car-warrior, viz., Kunti's son of immeasurable soul, excited with
wrath, rushed in that battle against Drona. Then Drona and Partha
encountered each other in fierce combat like the planets Budha and Sukra,
O king, in the firmament. [467]



SECTION CIII

Dhritarashtra said, "How did those bulls among men, viz., that great
bowman Drona, and Dhananjaya the son of Pandu, encounter each other in
battle? The son of Pandu is ever dear to the wise son of Bharadwaja. The
preceptor also is ever dear to Pritha's son, O Sanjaya. Both of those
car-warriors delight in battle, and both of them are fierce like lions.
How therefore, did Bharadwaja's son and Dhananjaya, both fighting with
care encounter each other in battle?"

Sanjaya said, "In battle Drona never recognises Partha as dear to
himself. Partha also, keeping a Kshatriya's duty in view, recognises not
in battle his preceptor. Kshatriyas, O king, never avoid one another in
battle. Without showing any regard for one another, they fight with sires
and brothers. In that battle, O Bharata, Partha pierced Drona with three
shafts. Drona, however, regarded not those shafts shot in battle from
Partha's bow. Indeed, Partha once more covered the preceptor in the fight
with a shower of arrows. Thereupon the latter blazed up with wrath like a
conflagration in a deep forest. Then, O king, Drona soon covered Arjuna
in that combat with many straight shafts, O Bharata. Then king
Duryodhana, O monarch, despatched Susarman for taking up the wing of
Drona. Then the ruler of the Trigartas, excited with rage and forcibly
drawing his bow, covered Partha, O king, with a profusion of arrows
furnished with iron heads. Shot by those two warriors, O king, the shafts
looked beautiful in the welkin like cranes in the autumnal sky. Those
shafts, O lord, reaching the son of Kunti, entered his body like birds
disappearing within a tree bending with a load of tasteful fruits. Arjuna
then, that foremost of car-warriors, uttering a loud roar in that battle
pierced the ruler of the Trigartas and his son with his shafts. Pierced
by Partha like Death himself at the end of the Yuga, they were unwilling
to avoid Partha, resolved as they were on laying down their lives. And
they shot showers on the car of Arjuna. Arjuna, however, received those
arrowy showers with showers of his own, like a mountain, O monarch,
receiving a downpour from the clouds. And the lightness of hand that we
then beheld of Vibhatsu was exceedingly wonderful. For alone he baffled
that unbearable shower of arrows shot by many warriors like the wind
alone scattering myriads of clouds rushing upon clouds. And at that feat
of Partha, the gods and the Danavas (assembled there for witnessing the
fight) were highly gratified. Then, O Bharata, engaged with the Trigartas
in that battle, Partha shot, O king, the Vayavya weapon against their
division. Then arose a wind that agitated the welkin, felled many trees,
and smote down the (hostile) troops. Then Drona, beholding the fierce
Vayavya weapon, himself shot an awful weapon called the Saila. And when
that weapon, O ruler of men, was shot by Drona in that battle, the wind
abated and the ten quarters became calm. The heroic son of Pandu,
however, made the car-warriors of the Trigarta division destitute of
prowess and hope, and caused them to turn their backs on the field. Then
Duryodhana and that foremost of car-warriors, viz., Kripa, and
Aswatthaman, and Salya, and Sudakshina, the ruler of the Kamvojas, and
Vinda and Anuvinda of Avanti, and Valhika supported by the Valhikas, with
a large number of cars surrounded Partha on all sides. And similarly
Bhagadatta also, and the mighty Srutayush, surrounded Bhima on all sides
with an elephant division. And Bhurisravas, and Sala, and Suvala's son, O
monarch, began to check the twin sons of Madri with showers of bright and
sharp arrows. Bhishma, however, in that battle, supported by the sons of
Dhritarashtra with their troops, approaching Yudhishthira, surrounded him
on all sides. Beholding that elephant division coming towards him,
Pirtha's son Vrikodara, possessed of great courage, began to lick the
corners of his mouth like a lion in the forest. Then Bhima, that foremost
of car-warriors, taking up his mace in that great battle, quickly jumped
down from his car and struck terror into the hearts of thy warriors.
Beholding him mace in hand, those elephant-warriors in that battle
carefully surrounded Bhimasena on all sides. Stationed in the midst of
those elephants, the son of Pandu looked resplendent like the Sun in the
midst of a mighty mass of clouds. Then that bull among the sons of Pandu
began with his mace to consume that elephant-division like the wind
dispelling a huge mass of clouds covering the welkin. Those tuskers,
while being slaughtered by the mighty Bhimasena, uttered loud cries of
woe like roaring masses of clouds. With diverse scratches (on his person)
inflicted by those huge animals with their tusks, the son of Pritha
looked beautiful on the field of battle like a flowering Kinsuka. Seizing
some of the elephants by their tusks, he deprived them of those weapons.
Wrenching out the tusks of others, with those very tusks he struck them
on their frontal globes and felled them in battle like the Destroyer
himself armed with his rod. Wielding his mace bathed in gore, and himself
bespattered with fat and marrow and smeared with blood, he looked like
Rudra himself. Thus slaughtered by him, the few gigantic elephants that
remained, ran away on all sides, O king, crushing even friendly ranks.
And in consequence of those huge elephants fleeing away on all sides,
Duryodhana's troops once more, O bull of Bharata's race, fled away from
the field."



SECTION CIV

Sanjaya said, "At mid-day, O king, happened a fierce battle, fraught with
great carnage, between Bhishma and the Somakas. That foremost of
car-warriors, viz., Ganga's son began to consume the ranks of the
Pandavas with keen shafts by hundreds and thousands. Thy sire Devavrata
began to grind those troops like a herd of bulls grinding (with their
tread) a heap of paddy sheaves. Then Dhrishtadyumna and Sikhandin and
Virata and Drupada, falling upon Bhishma in that battle, struck that
mighty car-warrior with numerous arrows. Bhishma then, having pierced
Dhrishtadyumna and Virata each with three arrows, sped a long shaft, O
Bharata, at Drupada. Thus pierced in battle by Bhishma, that grinder of
foes, those great bowmen became filled with wrath O king, like snakes
trod upon (by human feet). Then Sikhandin pierced the grandsire of the
Bharatas (with many shafts). Of unfading glory, Bhishma, however,
regarding his foe as a female struck him not. Dhrishtadyumna then, in
that battle, blazing up with wrath like fire, struck the grandsire with
three shafts in his arms and chest. And Drupada pierced Bhishma with five
and twenty shafts, and Virata pierced him with ten, and Sikhandin with
five and twenty. Deeply pierced (with those shafts) he became covered
with blood, and looked beautiful like a red Asoka variegated with
flowers. Then the son of Ganga pierced, in return, each of them with
three straight shafts. And then, O sire, he cut off Drupada's bow with a
broad-headed arrow. The latter then, taking up another bow, pierced
Bhishma with five shafts. And he pierced Bhishma's charioteer also with
three sharp shafts on the field of battle. Then the five sons of
Draupadi, and the five Kaikeya brothers and Satyaki also of the Satwata
race, headed by Yudhishthira, all rushed towards Ganga's son, desirous of
protecting the Panchalas headed by Dhrishtadyumna. And so all the
warriors of thy army also, O king, prepared to protect Bhishma, rushed at
the head of their troops against the Pandava host. And then happened
there a fierce general engagement between thy army of men and steeds and
theirs, that increased the population of Yama's kingdom. And car-warriors
falling upon car-warriors despatched one another to Yama's abode. And so
men and elephant-riders and horse-riders, falling upon others (of their
class), despatched them to the other world with straight shafts And here
and there on the field, O monarch, cars, deprived of riders and
charioteers by means of diverse kinds of fierce shafts, were in that
battle dragged on all sides over the field. And those cars, O king,
crushing large numbers of men and steeds in battle, were seen to resemble
the wind itself (in speed) and vapoury edifices in the firmament (for
their picturesque forms). And many car-warriors cased in mail and endued
with great energy, decked with ear-rings and head-gears and adorned with
garlands and bracelets, resembling the children of the celestials, equal
to Sakra himself for prowess in battle, surpassing Vaisravana in wealth
and Vrishaspati in intelligence, ruling over extensive territories, and
possessed of great heroism, O monarch, deprived of their cars, were seen
to run hither and thither like ordinary men. Huge tuskers also, O chief
of men, deprived of their skilled riders, ran, crushing friendly ranks,
and fell down with loud shrieks. Prodigious elephants looking like
newly-risen clouds and roaring also like the clouds, were seen to run in
all directions, deprived of their coats of mail. And, O sire, their
Chamaras and variegated standards, their umbrellas with golden staves,
and the bright lances (of their riders), lay scattered about. [468] And
elephant-riders, O king, deprived of their elephants, belonging both of
thy army and theirs, were seen to run (on foot) amid that awful press.
And steeds from diverse countries, decked with ornaments of gold, were
seen, by hundreds and thousands, to run with the speed of the wind. And
horse-riders, deprived of their horses, and armed with swords were in
that battle seen to run, or made to run (by others assailing them).
Elephant, meeting with a flying elephant in that dreadful battle,
proceeded, quickly crushing foot-soldiers and steeds. And, similarly, O
king those prodigious creatures crushed many cars in that battle, and
cars also, coming upon fallen steeds crushed them (in their course). And
steeds too, in the press of battle, crushed many foot-soldiers, O king
(with their hoofs). And thus, O monarch, they crushed one another in
diverse ways. [469] And in that fierce and awful battle there flowed a
terrible river of bloody current. And heaps of bows obstructed its
straight course, and the hair (of slain warriors) formed its moss. And
(broken) cars formed its lakes, and arrows its eddies. And steeds formed
its fishes. And heads (severed from trunks) formed its blocks of stone.
And it abounded with elephants that formed its crocodiles. And coats of
mail and head-gears formed its froth. And bows (in the hands of the
warriors) constituted the speed of its current, and swords its tortoises.
And banners and standards in profusion formed the trees on its banks. And
mortals constituted its banks which that river continually ate away. And
it abounded with cannibals that formed its swans. And that stream
(instead of swelling the ocean with its discharge) swelled the population
of Yama's kingdom. And brave Kshatriyas,--mighty car-warriors,--casting
off all fear, O king, sought to cross that river with the aid of cars,
elephants, and steeds that played the part of rafts and boats. And as the
river Vaitarani beareth all departed spirits towards the domains of the
King of the Dead, so that river of bloody current bore away all timid men
deprived of their senses in a swoon. And the Kshatriyas, beholding that
awful carnage, all exclaimed, saying, 'Alas, through Duryodhana's fault
the Kshatriyas are being exterminated. Why, Oh, Dhritarashtra of sinful
soul, deluded by avarice, harboured envy for the sons of Pandu, who are
graced with numerous virtues.' Diverse exclamations of this kind were
heard there, made by one another, fraught with the praises of the
Pandavas and censure of thy sons. Hearing then these words uttered by all
the combatants, thy son Duryodhana, that offender against all, addressed
Bhishma and Drona and Kripa and Salya, O Bharata, saying, 'Fight ye
without boastfulness. Why tarry ye at all?' Then the battle was resumed
between the Kurus and the Pandavas, that fierce battle, O king, caused by
the match at dice and marked by an awful slaughter. Thou beholdest now, O
son of Vichitravirya, the dreadful fruit of that rejection by thee (of
the counsels of thy friends) though warned against it by many illustrious
persons. Neither the sons of Pandu, O king, nor their troops, nor they
that follow them, nor the Kauravas, show the least regard for their lives
in battle. For this reason, O tiger among men, a dreadful destruction of
kinsmen is taking place, caused either by Destiny or by thy evil policy,
O king."



SECTION CV

Sanjaya said, "O tiger among men, Arjuna sent those Kshatriyas that
followed Susarman to the abode of the King of the Dead by means of his
whetted shafts. Susarman however, in that battle, pierced Partha with his
shafts. And he pierced Vasudeva with seventy, and Arjuna once more with
nine shafts. Checking those shafts by means of his arrowy showers, that
mighty car-warrior, viz., the son of Indra, despatched Susarman's troops
unto Yama's abode. Those mighty car-warriors, while being slaughtered by
Partha in that battle as if by Death himself at the end of the Yuga, all
fled away from the field, O king struck with panic, Some abandoning their
steeds, some abandoning, O sire, their cars, and others their elephants,
fled away in all directions. Others taking with them their horses,
elephants, and cars, fled away, O king, with great speed. Foot-soldiers
in that dreadful battle, throwing aside their weapons, and without any
regard for one another, fled away hither and thither. Though forbidden by
Susarman the ruler of the Trigartas, and by other foremost of kings, they
stayed not yet in battle. Beholding that host routed, thy son Duryodhana
himself at the head of the whole army and with Bhishma ahead, attacked
Dhananjaya with all his vigour, for the sake, O king, of (protecting) the
life of the ruler of the Trigartas. And he stayed in battle, scattering
diverse kinds of arrows, supported by all his brothers. The rest of the
men all fled away. Similarly, the Pandavas, O king, clad in mail and with
all their vigour, proceeded, for the sake of Phalguni, to the spot where
Bhishma was. Although acquainted with the awful prowess, in battle of the
wielder of Gandiva, these yet proceeded with loud cries and great bravery
to the spot where Bhishma was and surrounded him on all sides. Then the
palmyra-bannered hero covered the Pandava army, in that battle, with his
straight shafts. The sun having reached the meridian, the Kauravas, O
king, fought with the Pandavas in one confused mass. The heroic Satyaki,
having pierced Kritavarman with five arrows, stayed in battle scattering
his arrows by thousands. And so king Drupada also, having pierced Drona
with many whetted shafts, once more pierced him with seventy shafts and
his charioteer with nine. Bhimasena also, having pierced his great
grandsire king Valhika uttered a loud roar like a tiger in the forest.
Arjuna's son (Abhimanyu) pierced by Chitrasena with many shafts, deeply
pierced Chitrasena in the chest with three arrows. Engaged with each
other in battle, those two foremost of men looked resplendent on the
field like the planets, Venus and Saturn, O king, in the firmament. Then
that slayer of foes, viz., the son of Subhadra, having slain his
antagonist's steeds and charioteer with nine arrows, uttered a loud
shout. Thereupon that mighty car-warrior, (viz., Chitrasena), quickly
jumping down from that car whose steed had been slain, mounted, O king,
without delay, the car of Durmukha. The valiant Drona, pierced the
latter's charioteer also, Then, O king, Drupada, thus afflicted at the
head of his troops, retreated by the aid of his fleet steeds,
recollecting the hostility that existed from days of old (between himself
and Drona). Bhimasena, within a moment, deprived king Valhika of his
steeds, car and charioteer, in the very sight of all the troops. Fallen
into a situation of great danger and with fear in his heart, O king,
Valhika, that best of men, jumping down from that vehicle, quickly
mounted upon the car of Lakshmana in that battle. Satyaki, having checked
Kritavarman in that dreadful battle, fell upon the grandsire and rained
on him shafts of diverse kinds. [470] Piercing the grandsire with sixty
whetted shafts winged with feathers, he seemed to dance on his car,
shaking his large bow. The grandsire then hurled at him a mighty dart
made of iron, decked with gold, endued with great velocity, and beautiful
as a daughter of the Nagas. Beholding that irresistible dart, resembling
Death himself, coursing towards him, that illustrious warrior of the
Vrishni race baffled it by the celerity of movements. Thereupon that
fierce dart, unable to reach him of the Vrishni race, fell down on the
earth like a large meteor of blazing splendour. Then he of Vrishni's
race, O king, taking up with a firm hand his own dart of golden
effulgence, hurled it at the car of the grandsire. That dart, hurled in
that dreadful battle with the strength of Satyaki's arms, coursed
impetuously like the fatal night, coursing speedily towards a (doomed)
man. As it coursed, however, towards him with great force, Bhishma cut it
in twain, O Bharata, with a couple of horse-shoe-headed arrows of keen
edge, and thereupon it fell down on the earth. Having cut that dart, that
grinder of foes, viz., Ganga's son, excited with wrath and smiling the
while struck Satyaki in the chest with nine arrows. Then the Pandava
warriors, O elder brother of Pandu, with their cars, elephants, and
steeds, [471] surrounded Bhishma in that battle, for the sake of rescuing
him of Madhu's race. Then commenced again a fierce battle, making the
hair to stand on end, between the Pandavas and the Kurus both of whom
were desirous of victory."



SECTION CVI

"Sanjaya said, 'Beholding Bhishma excited with wrath in battle,
surrounded on all sides by the Pandavas like the Sun in the firmament. O
king, by the clouds at the end of summer, Duryodhana, O monarch,
addressed Dussasana, saying, 'This heroic and great bowman Bhishma, this
slayer of heroes, hath, O bull of Bharata's race, been surrounded on all
sides by the brave Pandavas. It is thy duty, O hero, to protect that
illustrious one. Protected by us in battle, our grandsire Bhishma will
slay all the Panchalas along with the Pandavas. The protection of
Bhishma. therefore, I think, is our highest duty, for this great bowman
of his vows, viz., Bhishma, is our protector in return. Therefore,
surrounding the grandsire with all our troops, do thou protect him, who
always achieveth the most difficult feats in battle. Thus addressed by
Duryodhana, thy son Dussasana, surrounding Bhishma with a large force on
all sides took up his position. Then Suvala's son Sakuni, with hundreds
and thousands of horsemen having bright spears and swords and lances in
hand, and who formed a proud, well-dressed, and strong body bearing
standards, and who were mingled with excellent foot-soldiers that were
all well-trained and skilled in battle began to cheek Nakula, and
Sahadeva, and Yudhishthira the son of Pandu, surrounding those foremost
of men on all sides. Then king Duryodhana despatched ten thousand (other)
brave horsemen for resisting the Pandavas. When these rushed like so many
Garudas towards the enemy with great impetuosity, the earth, O king,
struck with their horse-hoofs, trembled and uttered a loud noise. And the
loud clatter of their hoofs was heard resembling the noise made by a
large forest of bamboos, in conflagration on a mountain. And as these
dashed over the field, there rose a cloud of dust, which rising to the
welkin shrouded the very Sun. And in consequence of those impetuous
steeds, the Pandava army was agitated like a large lake with a flight of
swans suddenly alighting on its bosom. And in consequence of their
neighing, nothing else could be heard there. Then king Yudhishthira, and
the two sons of Pandu by Madri, quickly checked the charge of those
horsemen in battle, like the continent, O king, bearing the force, at
full tide, of the surging sea swollen with the waters of the rainy
season. Then those (three) car-warriors, O monarch, with their straight
shafts, cut off the heads of those horse-riders. Slain by those strong
bowmen, they fell down, O king, (on the earth), like mighty elephants
tumbling into mountain caves, slain by huge compeers. Indeed, coursing
all over the field, those warriors (of the Pandavas army) cut off the
heads of those cavalry soldiers with sharp-bearded darts and straight
shafts. Struck with swords, those horsemen, O bull of Bharata's race,
suffered their heads to drop like tall trees, dropping their fruits. All
over the field, O king, steeds along with their riders were seen fallen
or falling, deprived of life. And while being (thus) slaughtered, the
steeds, affected with panic, fled away like smaller animals desirous of
saving their lives at sight of the lion. And the Pandavas, O king, having
vanquished their foes in that great battle, blew their conches and beat
their drums. Then Duryodhana, filled with grief on seeing his troops
vanquished, addressed the ruler of the Madras, O chief of the Bharatas,
and said, 'There, the eldest son of Pandu, accompanied by the twins in
battle, in thy very sight, O thou of mighty arms, routeth our troops, O
lord. O mighty-armed one, resist him like the continent resisting the
ocean. Thou art exceedingly well-known as possessed of might and prowess
that are irresistible.' Hearing these words of thy son, the valiant Salya
proceeded with a large body of cars to the spot where Yudhishthira was.
Thereupon, the son of Pandu began to resist in battle that large host of
Salya rushing impetuously towards him with the force of a mighty wave.
And that mighty car-warrior, viz., king Yudhishthira the just, in that
battle quickly pierced the ruler of the Madras in the centre of the chest
with ten shafts. And Nakula and Sahadeva struck him with seven straight
shafts. The ruler of the Madras then struck each of them with three
arrows. And once more he pierced Yudhishthira with sixty sharp-pointed
arrows. And excited with wrath he struck each of the sons of Madri also
with two shafts. Then that vanquisher of foes, the mighty-armed Bhima,
beholding the king, in that great battle, staying within reach of Salya's
car as if within the very jaws of Death, quickly proceeded to
Yudhishthira's side. Then when the Sun, having passed the meridian, was
sinking, there commenced a fierce and terrible battle (on that part of
the field).



SECTION CVII

Sanjaya said, "Then thy sire, excited with wrath, began to strike the
Parthas and their troops all round, with excellent shafts of great
sharpness. And he pierced Bhima with twelve shafts, and Satyaki with
nine. And having pierced Nakula with three shafts, he pierced Sahadeva
with seven. And he pierced Yudhishthira in the arms and the chest with
twelve shafts. And piercing Dhrishtadyumna also, that mighty warrior
uttered a loud roar. Him Nakula pierced (in return) with twelve shafts,
and Satyaki with three. And Dhrishtadyumna pierced him with seventy
shafts, and Bhimasena with seven. And Yudhishthira pierced the grandsire
in return with twelve shafts. Drona (on the other hand), having pierced
Satyaki, pierced Bhimasena next. And he pierced each of them with five
sharp shafts, each of which resembled the rod of Death. Each of those
two, however, pierced Drona, that bull among Brahmanas, in return, with
three straight shafts. The Sauviras, the Kitavas, the Easterners, the
Westerners, the Northerners, the Malavas, the Abhishahas, the Surasenas,
the Sivis, and the Vasatis, did not avoid Bhishma in battle although they
were incessantly slaughtered by him with sharp shafts. And similarly
kings coming from diverse countries and armed with diverse weapons,
approached the Pandavas (without seeking to avoid them in battle). And
the Pandavas, O king, surrounded the grandsire on all sides. Surrounded
on all sides, yet unvanquished by that large body of cars, Bhishma blazed
up like a fire in the midst of a forest, and consumed his foes. His car
was his fire-chamber; his bow constituted the (flames of that fire);
swords, darts, and maces, constituted the fuel; his shafts were the
sparks (of that fire); and Bhishma was himself the fire that consumed the
foremost of Kshatriyas. Indeed, with shafts furnished with golden wings
and vulturine feathers and endued with great energy, with barbed arrows,
and nalikas, and long shafts, he covered the hostile host. And he felled
elephants and car-warriors also with his sharp shafts. And he made that
large body of cars resemble a forest of palmyras shorn of their leafy
heads. And that mighty armed warrior, that foremost of all wielders of
weapons, O king, deprived cars and elephants and steeds of their riders
in that conflict. And hearing the twang of his bow-string and the noise
of his palms, loud as the roar of the thunder, all the troops trembled, O
Bharata. The shafts of thy sire, O bull of Bharata's race, told on the
foe. Indeed, shot from Bhishma's bow they did not strike the coats of
mail only (but pierced them through). And we beheld, O king, many cars
destitute of their brave riders dragged over the field of battle, O
monarch, by the fleet steeds yoked unto them. Fourteen thousand
car-warriors, belonging to the Chedis, the Kasis, and the Karushas, of
great celebrity and noble parentage, prepared to lay down their lives,
unretreating from the field, and owning excellent standards decked with
gold, having met with Bhishma in battle who resembled the Destroyer
himself with wide-open mouth, all went to the other world along with
their cars, steeds, and elephants. And we beheld there, O king, cars by
hundreds and thousands, some with their axles and bottoms broken, and
some, O Bharata, with broken wheels. And the earth was strewn with cars
broken along with their wooden fences, with the prostrate forms of
car-warriors, with shafts, with beautiful but broken coats of mail, with
axes. O monarch; with maces and short arrows and sharp shafts, with
bottoms of cars, with quivers and broken wheels, O sire, with innumerable
bows and scimitars and heads decked with ear-rings; with leathern fences
and gloves and overthrown standards, and with bows broken in various
parts. And elephants, O king, destitute of riders, and slain horsemen (of
the Pandava army), lay dead. The valiant Pandavas notwithstanding all
their efforts, could not rally those car-warriors, who, afflicted by the
shafts of Bhishma, were flying away from the field. Indeed, O king, that
mighty host while being slaughtered by Bhishma endued with energy equal
to that of Indra himself, broke so completely that no two persons fled
together. With its cars, elephants, and steeds overthrown, and with its
standards laid low in profusion, the army of the sons of Pandu, deprived
of senses, uttered loud exclamations of woe. And at that time, sire slew
son, and son slew sire, and friend smote dear friend, impelled by fate.
And many combatants of the Pandavas army, throwing aside their armour,
were seen flying in all directions with dishevelled hair. Indeed, the
Pandava troops looked like bulls running wild in fear, and no longer
restrained by the yoke. Indeed, loud were the exclamations, we heard of
woe that they uttered.

"Then that delighter of the Yadavas, beholding the Pandava army breaking,
reined the excellent car (that he guided), and addressing Vibhatsu the
son of Pritha, said,--That hour is come, O Partha, which thou hadst hoped
for. Strike now, O tiger among men, or thou wilt be deprived of thy
senses. Formerly, O hero, thou saidst, O Partha, in that conclave of
kings in Virata's city, in the presence also of Sanjaya, these words:--'I
will slay all the warriors of Dhritarashtra's son, all of them with their
followers, including, Bhishma and Drona, that would fight with me in
battle--O son of Kunti, O chastiser of foes, make those words of thine
true. Remembering the duty of a Kshatriya, fight, without any anxiety.'
Thus addressed by Vasudeva, Arjuna hung down his head and looked askance
at him. And Vibhatsu replied very unwillingly, saying, 'To acquire
sovereignty with hell in the end, having slain those who should not be
slain, or the woes of an exile in the woods,--(these are the
alternatives). Which of these should I achieve? Urge the steeds, O
Hrishikesa, I will do thy bidding. I will overthrow the Kuru grandsire
Bhishma, that invincible warrior.'--Thus asked, Madhava urged those
steeds of a silvery hue, to the spot where Bhishma, incapable of being
looked at like the Sun himself, was staying. Then that large host of
Yudhishthira rallied and came again to the fight, beholding the
mighty-armed Partha proceeding for an encounter with Bhishma. Then
Bhishma that foremost one among the Kurus, repeatedly roared like a lion.
And he soon covered Dhananjaya's car with a shower of arrows. Within a
trice that car of his with its steeds and charioteer, became entirely
invisible in consequence of that thick shower of arrows. Vasudeva,
however, without fear, mustering patience, and endued with great
activity, urged those steeds mangled with Bhishma's shafts. Then Partha,
taking up his celestial bow of twang loud as the roar of the clouds,
caused Bhishma's bow to drop from his hands, cutting it (into fragments)
by means of his sharp shafts. Then thy sire, the Kuru hero, whose bow had
thus been cut off, stringed another large bow within the twinkling of the
eye. Arjuna, however, excited with wrath, cut that bow also of his. The
son of Santanu applauded that lightness of hand displayed by Arjuna,
saying, 'Well done, Well done, O mighty-armed one. Well done, O son of
Kunti.'--Having addressed him thus, Bhishma took up another beautiful bow
in that battle, and shot many arrows at Partha's car. And Vasudeva showed
great skill in the management of steeds, for, displaying the circling
motion he baffled all those arrows (of Bhishma). Mangled with the arrows
of Bhishma, those two tigers among men looked beautiful like two angry
bulls marked with scratches of horns. Then that slayer of hostile heroes,
viz., the mighty-armed Vasudeva of Madhu's race beholding that Partha was
fighting mildly and that Bhishma was incessantly scattering his arrowy
showers in battle, and that stationed between the two hosts, he latter
was scorching everything like the Sun himself, smiting down the foremost
of Yudhishthira's combatants, and, in fact, achieving feat on
Yudhishthira's army like unto what happeneth at the end of the Yuga,
could not any longer bear it. Abandoning then, O sire, Partha's steeds
that looked like silver, and filled with wrath, that great lord of Yoga
powers jumped down from that great car. Repeatedly roaring like a lion,
the mighty Krishna of great energy and immeasurable splendour, the Lord
of Universe, with eyes red as copper from rage, and having his bare arms
alone for his weapons, rushed towards Bhishma, whip in hand, desirous of
slaying him and seeming to split the universe itself with his tread.
Beholding Madhava in the vicinity of Bhishma and about to fall upon him
in that furious battle, the hearts of all the combatants seemed to be in
a stupor. 'Bhishma is slain, Bhishma is slain.'--These loud exclamations
were heard there, O king, caused by the fear inspired by Vasudeva. Robed
in yellow silk, and himself dark as the lapis lazuli, Janarddana, when he
pursued Bhishma, looked beautiful as a mass of clouds charged with
lightning. Like a lion towards an elephant, or the leader of a bovine
herd upon another of his species, that bull of Madhu's race, with a loud
roar, impetuously rushed towards Bhishma. Beholding him of eyes like
lotus petals (thus) rushing towards him in that battle, Bhishma began to
fearlessly draw his large bow. And with a fearless heart he addressed
Govinda, saying, 'Come, come, O thou of eyes like lotus petals. O God of
the gods, I bow to thee. O best of the Satwatas, throw me down today in
this great battle. O god, slain by thee in battle, O sinless one, great
will be the good done to me, O Krishna, in every respect in the world.
Amongst all, in the three worlds, great is the honour done to me today in
battle, O Govinda. Strike me as thou pleasest, for I am thy slave, O
sinless one.' Meanwhile, the mighty-armed Partha. quickly following
Kesava behind, seized him by encircling him with his two arms. That best
of male beings, viz., Krishna, of eyes like lotus petals, seized by
Partha, still proceeded with great speed, bearing the latter away with
him. The mighty Partha, that slayer of hostile heroes, however, forcibly
catching hold of his legs, stopped Hrishikesa with great difficulty at
the tenth step. Then Arjuna his dear friend, filled with sorrow,
affectionately addressed Kesava, who was then sighing like a snake and
whose eyes were troubled in wrath, saying, 'O thou of mighty arms, stop,
O Kesava, it behoveth thee not to make those words false which thou hadst
spoken before, viz., I will not fight. O Madhava, people will say that
thou art a liar. All this burden resteth upon me. I will slay the
grandsire. I swear, O Kesava, by my weapons, by truth, and my good deeds,
that, O slayer of foes, I will do all by which the destruction of my foes
may be achieved. Behold this very day that invincible and mighty
car-warrior in the act of being thrown down by me, with the greatest
ease, like the crescent moon at the end of the Yuga (when the destruction
of the universe comes). Madhava, however, hearing these words of the
high-souled Phalguni, spoke not a word, but in anger once more mounted
upon the car. And then upon those two tigers among men, when stationed on
their car, Bhishma the son of Santanu, once more poured his arrowy
showers like the clouds pouring rain upon the mountain-breast. Thy sire
Devavrata took the lives of the (hostile) warriors like the Sun sucking
with his rays the energies of all things during summer. As the Pandavas
had been breaking the ranks of the Kurus in battle, so thy sire broke the
Pandava ranks in battle. And the routed soldiers, helpless and heartless,
slaughtered in hundreds and thousands by Bhishma, were unable to even
look at him in that battle,--him who resembled the mid-day Sun blazing in
his own splendour. Indeed, the Pandavas afflicted with fear, timidly
gazed at Bhishma who was then achieving super-human feats in that battle.
And the Pandava troops, thus fleeing away, O Bharata, failed to find a
protector, like a herd of kine sunk in a shoal of ants while being trod
down by a strong person. Indeed, the Pandavas could not, O Bharata, look
at that mighty car-warrior incapable of being shaken, who, furnished with
a profusion of shafts, was scorching the kings (in the Pandava army), and
who in consequence of those shafts looked like the blazing Sun shedding
his fiery rays. And while he was thus grinding the Pandava army, the
thousand-rayed maker of day repaired to the setting hills, and the
troops, worn with fatigue, set their hearts on withdrawal (from the
field)."



SECTION CVIII

Sanjaya said, "While they were battling, the Sun set, O Bharata, aid
there came the dreadful hour of twilight and the battle could no longer
be seen. Then king Yudhishthira, seeing that twilight had come and that
his own troops, slaughtered by Bhishma, had thrown aside their weapons,
and that stricken with fear, and turned off the field, they were seeking
to flee away, and beholding Bhishma also, that mighty car-warrior,
excited with wrath and afflicting everybody in fight, and noticing that
the mighty car-warriors of the Somakas, having been vanquished, had all
become cheerless, reflected a little, and then ordered the troops to be
withdrawn. Then king Yudhishthira withdrew his forces. And similarly, the
withdrawal of thy forces also took place at the same time. Then those
mighty car-warriors, O chief of the Kurus, having withdrawn their forces,
entered their tents, themselves mangled in battle. Afflicted by the
shafts of Bhishma and reflecting upon that hero's feats in battle, the
Pandavas obtained no peace of mind. Bhishma also, having vanquished the
Pandavas and the Srinjayas in battle, was worshipped by thy sons and
glorified by them, O Bharata. Accompanied by the rejoicing Kurus, he then
entered his tent. Night then set in, that deprives all creatures of their
senses. Then in that fierce hour of night, the Pandavas, the Vrishnis and
the invincible Srinjayas sat down for a consultation. All those mighty
persons, skilled in arriving at conclusions in council, coolly
deliberated about that which was beneficial for them in view of their
immediate circumstances. Then king Yudhishthira, having reflected for a
long while, said these words, casting his eyes on Vasudeva, 'Behold, O
Krishna, the high-souled Bhishma of fierce prowess. He crusheth my troops
like an elephant crushing a forest of reeds. We dare not even look at
that high-souled warrior. Like a raging conflagration he licketh up my
troops. The valiant Bhishma of keen weapons, when excited with wrath in
battle and bow in hand shooting his shafts, becometh as fierce as the
mighty Naga Takshaka of virulent poison. Indeed, the angry Yama is
capable of being vanquished, or even the chief of the celestials armed
with the thunder, or Varuna himself, noose in hand, or the Lord of the
Yakshas armed with mace. But Bhishma, excited with wrath, is incapable of
being vanquished in battle. When this is the case, O Krishna, I am,
through the weakness of my understanding, plunged in an ocean of grief
having got Bhishma (as a foe) in battle. I will retire into the woods, O
invincible one. My exile there would be for my benefit. Battle, O
Krishna, I no longer desire. Bhishma slayeth us always. As an insect, by
rushing into a blazing fire meeteth only with death, even so do I rush
upon Bhishma. In putting forth prowess, O thou of Vrishni's race, for the
sake of my kingdom, I am, alas, led to destruction. My brave brothers
have all been exceedingly afflicted with arrows. In consequence of the
affection they bear to myself their (eldest) brother they had to go into
the woods, deprived of kingdom. For myself alone, O slayer of Madhu, hath
Krishna been sunk into such distress. I regard life to be of high value.
Indeed, even life now seemeth to be difficult of being saved. (If I can
save that life), its latter remnant will I pass in the practice of
excellent virtue. If, with my brothers, O Kesava, I am worthy of thy
favour, tell me, O Krishna, what is for my benefit, without contravening
the duties of my order. Hearing these words of his, and (describing the
situation) in detail, Krishna, from compassion, said these words in reply
for comforting Yudhishthira, 'O son of Dharma, O thou that art firm in
truth, do thou not indulge in sorrow, thou that hast these invincible
heroes, these slayers of foes, for thy brothers. Arjuna and Bhimasena are
each endued with the energy of the Wind and the Fire. The twin sons of
Madri also are each as valiant as the Chief of the celestials himself.
From the good understanding that exists between us, do thou set me also
to this task. Even I, O son of Pandu, will fight with Bhishma. Directed
by thee, O great king, what is there that I may not do in great battle.
Challenging that bull among men, viz., Bhishma, I will slay him in
battle, in the very sight of the Dhartarashtras, if Phalguni doth not
wish to slay him. If, O son of Pandu, thou seest victory to be certain on
the slaughter of the heroic Bhishma, even, I, on a single car, will slay
that aged grandsire of the Kurus. Behold, O king, my prowess, equal to
that of the great Indra in battle. I will overthrow from his car that
warrior who always shooteth mighty weapons. He that is an enemy of the
sons of Pandu, without doubt, is my enemy also. They, that are yours, are
mine, and so they, that are mine, are yours. Thy brother (Arjuna) is my
friend, relative, and disciple. I will, O king, cut off my own flesh and
give it away for the sake of Arjuna. And this tiger among men also can
lay down his life for my sake. O sire, even this is our understanding,
viz., that we will protect each other. Therefore, command me, O king, in
what way I am to fight. Formerly, at Upaplavya, Partha had, in the
presence of many persons, vowed, saying, 'I will slay the son of Ganga.'
These words of the intelligent Partha should be observed (in practice).
Indeed, if Partha requests me without doubt I will fulfill that vow. Or,
let it be the task of Phalguni himself in battle. It is not heavy for
him. He will slay Bhishma, that subjugator of hostile cities. If excited
in battle, Partha can achieve feats that are incapable of being achieved
by others. Arjuna can slay in battle the very gods exerting themselves
actively, along with the Daityas and the Danavas. What need be said of
Bhishma, therefore, O king? Endued with great energy, Bhishma, the son of
Santanu, is now of perverted judgment, of intelligence decayed, and of
little sense, without doubt, he knoweth not what he should do.'

"Hearing these words of Krishna, Yudhishthira said, 'It is even so, O
thou of mighty arms, even as thou sayest, O thou of Madhu's race. All
these together are not competent to bear thy force. I am sure of always
having whatever I desire, when, O tiger among men, I have thyself staying
on my side. O foremost of victorious persons, I would conquer the very
gods with Indra at their head, when, O Govinda, I have thee for my
protector. What need I say, therefore, of Bhishma, though he is a mighty
car-warrior? But, O Krishna, I dare not, for my own glorification,
falsify thy words. Therefore, O Madhava, as promised before by thee,
render me aid without fighting for me. In this battle an agreement was
made by me with Bhishma. He said,--I will give thee counsel, but fight I
shall never for thee, since I shall have to fight for Duryodhana's sake.
Know this for truth. Therefore, O Lord, Bhishma may give me sovereignty
by giving me good counsel, O Madhava. Therefore, O slayer of Madhu, all
of us accompanied by thee, will once more repair unto Devavrata, for
asking him about the means of his own death. All of us then, O best of
persons, together going to Bhishma without delay, will speedily ask him
of Kuru's race his advice. O Janardana, he will truly give us beneficial
counsel; and O Krishna, I will do in battle what he will say. Of austere
vows, he will give us counsel, as also victory. We were children and
orphans. By him were we reared. O Madhava, him, our aged grandsire, I
wish to day,--him, the sire of our sire. Oh, fie upon the profession of a
Kshatriyas.'

Sanjaya continued, "Hearing these words, O king, he of Vrishni's race
said unto Yudhishthira, 'O thou of great wisdom, these words of thine, O
king, are to my taste. Bhishma, otherwise called Devavrata, is skilled in
weapons. With only his glances he can consume the foe. Repair unto that
son of the Ocean-going (Ganga), for asking him about the means of his
death. Asked by thee, in particular, he will certainly say the truth. We
will, therefore, proceed for questioning the Kuru grandsire. Repairing
unto the reverend son of Santanu, we will, O Bharata, ask him his advice
and according to the advice that he will give us we will fight with the
foe.' Having thus deliberated, O elder brother of Pandu, the heroic sons
of Pandu, and the valiant Vasudeva, all proceeded together towards the
abode of Bhishma, casting aside their coats of mail and weapons and
entering then his tent, they all bowed to him, bending their heads. And
the sons of Pandu, O king, worshipping that bull of Bharata's race, and
bowing unto him with their heads, sought his protection. The Kuru
grandsire, the mighty-armed Bhishma, then addressed them, saying,
'Welcome art thou, O thou of Vrishni's race. Welcome art thou, O
Dhananjaya. Welcome to thee, O king Yudhishthira the just, Ad to thee, O
Bhima. Welcome to you also, ye twins. What am I to do now for enhancing
your joy? Even if it be exceedingly difficult of achievement, I will yet
do it with all my soul. Unto the son of Ganga who thus repeatedly spoke
unto them with such affection, king Yudhishthira, with a cheerful heart,
lovingly said, these words, 'O thou that art conversant with everything,
how shall we obtain victory, and how shall we acquire sovereignty? How
also may this destruction of creatures be stopped? Say all these unto me,
O lord. Tell us the means of thy own death. How, O hero, shall we be able
to bear thee in battle? O grandsire of the Kurus, thou givest not thy
foes even a minute hole to pick in thee. Thou art seen in battle with thy
bow ever drawn to a circle. When thou takest thy shafts, when aimest
them, and when drawest the bow (for letting them off), no one is able to
mark. O slayer of hostile heroes, constantly smiting (as thou dost) cars
and steeds and men and elephants, we behold thee on thy car, O
mighty-armed one, to resemble a second Sun. What man is there, O bull of
Bharata's race, who can venture to vanquish thee, scattering showers of
arrows in battle, and causing a great destruction. Tell me, O grandsire,
the means by which we may vanquish thee in battle, by which sovereignty
may be ours, and lastly, by which my army may not have to undergo such
destruction. Hearing these words, Santanu's son, O elder brother of
Pandu, said unto the son of Pandu, 'As long as I am alive, O son of
Kunti, victory cannot be yours in battle, O thou of great wisdom. Truly
do I say this unto thee. After, however, I am vanquished in fight, ye may
have victory in battle, ye sons of Pandu. If, therefore, ye desire
victory in the battle, smite me down without delay. I give you
permission, ye sons of Pritha, strike me as ye please. I am thus known to
you in what I regard to be a fortunate circumstance. [472] After I am
slain, all the rest will be slain. Therefore, do as I bid'.

"Yudhishthira said, 'Tell us the means by which we may vanquish thee in
battle, thee that art, when excited with wrath in the fight, like unto
the Destroyer himself armed with mace. The wielder of the thunder-bolt
may be vanquished or Varuna, or Yama. Thou, however, art incapable of
being defeated in battle by even the gods and Asuras united together,
with Indra at their head.'

"Bhishma said, 'That, O son of Pandu, is true, which thou sayest. O thou,
of mighty arms. When with weapons and my large bow in hand I contend
carefully in battle, I am incapable of being defeated by the very gods
and the Asuras with Indra at their head. If, however, I lay aside my
weapons, even these car-warriors can slay me. One that hath thrown away
his weapons, one that hath fallen down, one whose armour hath slipped
off, one whose standard is down, one who is flying away, one who is
frightened, one who says--I am thine--one who is a female, one who
beareth the name of a female, one no longer capable of taking care of
one's self, one who hath only a single son, or one who is a vulgar
fellows,--with these I do not like to battle. Hear also, O king, about my
resolve formed before. Beholding any inauspicious omen I would never
fight. That mighty car-warrior, the son of Drupada, O king, whom thou
hast in thy army, who is known by the name of Sikhandin, who is wrathful
in battle, brave, and ever victorious, was a female before but
subsequently obtained manhood. How all this took place, ye all know it
truly. Brave in battle and clad in mail, let Arjuna, keeping Sikhandin
before him, attack me with his sharp shafts. When that inauspicious omen
will be there, especially in the form of one that was a female before, I
will never seek, though armed with bow and arrow, to strike him.
Obtaining that opportunity, let Dhananjaya the son of Pandu quickly
pierce me on every side with his shafts, O bull of Bharata's race. Except
the highly blessed Krishna, and Dhananjaya the son of Pandu, I do not
behold the person in the three worlds who is able to slay me while
exerting myself in battle. Let Vibhatsu, therefore, armed with weapons,
struggling carefully in battle, with his excellent bow in hand, placing
(Sikhandin or) something else before, throw, me down (from my car). Then
the victory will be certain. Do this, O great king, even this that I have
said unto thee, O thou of excellent vows. Thou wilt then be able to slay
all Dhartarashtras assembled together in battle.'

Sanjaya continued, "The Parthas then, having ascertained all this went
back to their tents, saluting the Kuru grandsire, viz., the high-souled
Bhishma. After Ganga's son, prepared to go to the other world, had said
this, Arjuna. burning with grief and his face suffused in shame, said
these words, 'How, O Madhava, shall I fight in battle with the grandsire
who is my senior in years, who is possessed of wisdom and intelligence,
and who is the oldest member of our race? While sporting in days of
childhood, O Vasudeva, I used to smear the body of this high-souled and
illustrious one with dust by climbing on his lap with my own filthy body.
O elder brother of Gada, he is the sire of my sire Pandu. While a child,
climbing on the lap of this high-souled one I once called him father, I
am not thy father but thy father's father, O Bharata!--even this is what
he said to me (in reply) in my childhood. He who said so, Oh, how can he
be slain by me. O, let my army perish. Whether, it is victory or death
that I obtain I will never fight that high-souled person. (Even this is
what I think). What dost thou think, O Krishna!'

"Vasudeva said, 'Having vowed the slaughter of Bhishma before, O Jishnu,
how canst thou abstain from slaying him, agreeably to the duties of a
Kshatriya? Throw down from his car, O Partha, that Kshatriya who is
invincible in battle. Victory can never be yours without slaying Ganga's
son. Even thus shall he go to the abode of Yama. This hath been settled
before by the gods. That which hath been destined before, O Partha, must
happen. It cannot be otherwise. None save thee, O invincible one, not
even the wielder of the thunder-bolt himself, would be capable of
fighting with Bhishma, who is like the Destroyer with wide-open mouth.
Slay Bhishma, without any anxiety. Listen also to these words of mine
that are what Vrihaspati of great intelligence had said unto Sakra in
days of old. One should slay even an aged person endued with every merit
and worthy of reverence if he cometh as a foe, or, indeed any other who
approacheth for destroying one's self--O Dhananjaya, this is the eternal
duty sanctioned for the Kshatriya, viz., that they should fight, protect
subjects, and perform sacrifices, all without malice.'

"Arjuna said, 'Sikhandin, O Krishna, will certainly be the cause of
Bhishma's death, for Bhishma, as soon as he beholds the prince of the
Panchalas, abstains from striking. Therefore, keeping Sikhandin before
him and at our head, we will, by that means, overthrow the son of Ganga.
Even this is what I think. I will hold in check other great bowmen with
my shafts. As regards Sikhandin, he will fight with Bhishma alone, that
foremost of all warriors. I have heard from that chief of the Kurus that
he would not strike Sikhandin, for having been born before as a woman he
subsequently became a male person.'

Sanjaya continued, "Having settled this with Bhishma's permission, the
Pandavas, along with Madhava, went away with rejoicing hearts. And then
those bulls among men retired to their respective beds."



SECTION CIX

Dhritarashtra said, "How did Sikhandin advance against the son of Ganga
in battle, and how did Bhishma also advance against the Pandavas? Say all
this unto me, O Sanjaya!"

Sanjaya said, "Then all those Pandavas, towards the hour of sun-rise,
with beat of drums and cymbals and smaller drums, and with the blare of
conches of milky whiteness, all around, went out for battle, placing
Sikhandin in their van. And they marched out, O king, having formed an
array that was destructive of all foes. And Sikhandin, O monarch, was
stationed in the very van of all the troops. And Bhimasena and Dhananjaya
became the protectors of his car-wheels. And in his rear were the sons of
Draupadi and the valiant Abhimanyu. And those mighty car-warriors, viz.,
Satyaki and Chekitana, became the protectors of the last. And behind them
was Dhrishtadyumna protected by the Panchalas. Next to Dhrishtadyumna,
behind, marched the royal lord Yudhishthira, accompanied by the twins,
filling the air with leonine shouts, O bull of Bharata's race. Next
behind him was Virata, surrounded by his own troops. Next to him marched
Drupada, O mighty-armed one. And the five Kaikeya brothers and the
valiant Dhrishtaketu, O Bharata, protected the rear of the Pandava army.
Having disposed their vast army in such an array, the Pandavas rushed
against thy host, prepared to cast away their lives. And similarly the
Kauravas, O king, placing that mighty car-warrior Bhishma at the head of
their whole host, proceeded against the Pandavas. And that invincible
warrior was protected by thy mighty sons. Next behind them was the great
bowman Drona, as also his mighty son (Aswatthaman). Next behind was
Bhagadatta surrounded by his elephant division. And behind Bhagadatta
were Kripa and Kritavarman. Behind them were Sudakshina the mighty ruler
of the Kamvojas, and Jayatsena, the king of the Magadhas, and Suvala's
son and Vrihadvala. And similarly, many other kings, that were all great
bowmen, protected the rear of thy host, O Bharata. As each day came,
Bhishma the son of Santanu, formed arrays in battle, sometimes after the
manner of the Asuras, sometimes after that of the Pisachas, and sometimes
after that of the Rakshasas. Then commenced the battle between thy
troops, O Bharata, and theirs, both parties smiting one another and
increasing the population of Yama's kingdom. And the Parthas with Arjuna
at their head, placing Sikhandin in the van, proceeded against Bhishma in
that battle, scattering diverse kinds of arrows. And then, O Bharata
afflicted by Bhishma with his shafts, (many of) thy warriors, profusely
bathed in blood, repaired to the other world. And Nakula and Sahadeva,
and the mighty car-warrior Satyaki, approaching thy army, began to
afflict it with great vigour. Thus slaughtered in battle, O bull of
Bharata's race, thy warriors were unable to resist that vast host of the
Pandavas. Then thy host, vigorously afflicted by great car-warriors and
thus slaughtered by them everywhere, fled away on all sides. Slaughtered
with sharp shafts by the Pandavas and the Srinjayas they found not a
protector, O bull of Bharata's race."

Dhritarashtra said, "Tell me, O Sanjaya, what the valiant Bhishma,
excited with rage, did in battle, upon beholding my host afflicted by the
Parthas. O sinless one, tell me how that hero, that chastiser of foes,
rushed against the Pandavas in battle, and slaughtered the Somakas."

Sanjaya said, "I will tell thee, O king, what thy sire did when thy sons'
host was afflicted by the Pandavas and the Srinjayas. With cheerful
hearts, the brave sons of Pandu, O elder brother of Pandu, encountered
thy son's host, slaughtering (all whom they met). That carnage, O chief
of men, of human beings, elephants and steeds, that destruction by the
foe of thy army in battle, Bhishma could not brook. That invincible and
great bowman, then, reckless of his very life poured upon the Pandavas,
the Panchalas, and the Srinjayas, showers of long shafts and calf-toothed
and crescent-shaped arrows. And with weapons, O monarch, he checked with
his shafts and with showers of other weapons, both offensive and
defensive, all sped with energy and wrath, the five foremost of mighty
car-warriors of the Pandavas, who had been struggling vigorously in
battle. Excited with wrath, he slaughtered in that battle countless
elephants and steeds. And that bull among men, O monarch, throwing down
many car-warriors from their cars, [473] and horsemen from their horses,
and crowds of foot soldiers, and elephant-warriors from the backs of the
beasts they rode, struck terror into the foe. And the Pandava warriors
all rushed together upon Bhishma singly, upon that mighty car-warrior
struggling in battle with great activity, like the Asuras rushing
together upon him with the thunderbolt in hand. Shooting on all sides his
whetted arrows whose touch resembled that of Indra's thunder, he seemed
to the enemy to have assembled a terrible visage. While fighting in that
battle, his large bow, resembling that of Sakra himself, seemed to be
always drawn to a circle. Beholding those feats in battle, thy sons, O
monarch, filled with exceeding wonder, worshipped the grandsire. The
Parthas cast their eyes, with cheerless hearts, upon thy heroic sire
struggling in battle, like the celestials upon (the Asura) Viprachitti
(in days of old). [474] They could not resist that warrior who then
resembled the Destroyer himself with wide-open mouth. In that battle on
the tenth day, Bhishma, with his sharp shafts, consumed the division of
Sikhandin like a conflagration consuming a forest. Him resembling an
angry snake of virulent poison, or the Destroyer urged by Death himself,
Sikhandin pierced with three shafts in the centre of the chest. Deeply
pierced therewith, Bhishma saw that it was Sikhandin (who was piercing
him). Excited with wrath, but unwilling (to fight with Sikhandin) Bhishma
laughingly said, 'Whether thou choosest to strike me or not, I will never
fight with thee. Thou art that Sikhandin still which the Creator had made
thee first', [475] Hearing these words of his, Sikhandin, deprived of his
senses by wrath, and licking the corners of his mouth addressed Bhishma
in that battle, saying, 'I know thee, O mighty-armed one, to be the
exterminator of the Kshatriya race. I have heard also of thy battle with
Jamadagni's son. I have also heard much of thy super-human prowess.
Knowing thy prowess I will still fight with thee today. For doing what is
agreeable to the Pandavas and is agreeable to my own self, O chastiser of
foes, I will today fight with thee in battle, O best of men. I will, of a
certainty, slay thee. I swear this before thee by my troth! Hearing these
words of mine, do that which thou shouldst. Whether thou choosest to
strike me or not, thou shall not escape me with life. O thou that art
ever victorious, O Bhishma, look thy last on this world.

Sanjaya continued, "Having said so, Sikhandin in that battle pierced
Bhishma with five straight shafts, having already pierced him with his
wordy shafts. Hearing those words of his, the mighty car-warrior Arjuna,
regarding Sikhandin to be Bhishma's Destroyer, urged him on, saying, 'I
will fight behind thee, routing the foe with my shafts. Excited with
fury, rush thou against Bhishma of terrible prowess. The mighty Bhishma
will not be able to afflict thee in battle. Therefore, O mighty-armed
one, encounter Bhishma with vigor. If, O sire, thou returnest today
without slaying Bhishma, thou wilt, with myself, be an object of ridicule
to the world. Seek to do that in battle by which, O hero, we may not
incur ridicule in this great battle. Stay the grandsire. O thou of great
strength, I will protect thee in this battle, checking all the
car-warriors (of the Kuru army). Do thou slay the grandsire. Drona, and
Drona's son, and Kripa, and Suyodhana, and Chitrasena, and Vikarna, and
Jayadratha the ruler of the Sindhus, Vinda and Anuvinda. of Avanti, and
Sudakshina the ruler of the Kamvojas, and the brave Bhagadatta, and the
mighty king of the Magadhas, and Somadatta's son, and the brave Rakshasas
who is Rishyasringa's son and the ruler of the Trigartas, alone with all
the other great car-warriors (of the Kuru army). I will check like the
continent resisting the surging sea. Indeed, I will hold in check all the
mighty warriors of the Kuru army assembled together and battling with us.
Do thou slay the grandsire.'



SECTION CX

Dhritarashtra said, "How did Sikhandin the prince of the Panchalas,
excited with wrath, rushed in battle against the grandsire, viz., Ganga's
son of righteous soul and regulated vows. What mighty car-warriors of the
Pandavas army, upraised weapons, desirous of victory, and exerting
themselves with activity, protected Sikhandin on that occasion which
required great activity? How also did Bhishma the son of Santanu, endued
with great energy, fight on that tenth day of battle with the Pandavas
and the Srinjayas? I cannot brook the idea of Sikhandin encountering
Bhishma in battle. (Indeed, when Sikhandin attacked Bhishma), was
Bhishma's car or his bow broken?"

Sanjaya said, "While fighting in that battle, O bull of Bharata's race,
neither the bow nor the car of Bhishma had suffered any injury. He was
then slaying the foe with straight shafts. Many thousands of mighty
car-warriors belonging to thy army, as also elephants, O king, and steeds
well harnessed, proceeded for battle, with the grandsire in the van.
Agreeably to his vow, O thou of Kuru's race, the ever-victorious Bhishma
was incessantly engaged in slaughtering the troops of the Parthas. The
Panchalas and the Pandavas were unable to bear that great bowman battling
(with them) and slaying his foes with his shafts. When the tenth day
came, the hostile army was torn into pieces by Bhishma with his shafts by
hundreds and thousands. O elder brother of Pandu, the sons of Pandu were
incapable of defeating in battle the great bowman Bhishma who resembled
the Destroyer himself armed with the lance.

"Then, O king, the unvanquished Vibhatsu or Dhananjaya, who was capable
of drawing the bow with even the left hand, came to that spot,
frightening all the car-warriors. Roaring loudly like a lion, and
repeatedly drawing the bow-string, and scattering showers of arrows,
Partha careered on the field of battle like Death himself. Frightened at
those roars of his, thy warriors, O bull of Bharata's race, fled away in
terror, like smaller animals, O king, at the sound of the lion. Beholding
the son of Pandu crowned with victory and thus afflicting that host,
Duryodhana, himself under the influence of terror addressed Bhishma and
said, 'You son of Pandu, O sire, with white steeds (yoked unto his car),
and having Krishna for his charioteer, consumeth all my troops like a
conflagration consuming a forest. Behold, O son of Ganga, all troops,
slaughtered by Pandu's son in battle, are, O foremost of warriors,
fleeing away. Indeed, as the herdsman belaboureth his cattle in the
forest, even so, O scorcher of foes is my army being belaboured. Broken
and driven away on all sides by Dhananjaya with his shafts, the
invincible Bhima is also routing that (already broken) host of mine. And
Satyaki, and Chekitana, and the twin sons of Madri, and the valiant
Abhimanyu,--these also are routing my troops. The brave Dhrishtadyumna,
and the Rakshasa Ghatotkacha also, are vigorously breaking and driving
away my army in this fierce conflict. Of these troops that are being
slaughtered by all those mighty car-warriors, I do not see any other
refuge in the matter of their staying and fighting on the field, O
Bharata, save thee, O tiger among men, that art possessed of prowess
equal to that of the celestials, Therefore, receive thou those great
car-warriors without delay, and be thou the refuge of these afflicted
troops. Thus addressed by him, O king, thy sire Devavrata, the son of
Santanu, reflecting for a moment and settling what he should do, said
these words unto thy son, comforting him (therewith), 'O Duryodhana,
listen calmly to what I say, O king, O thou of great might, formerly I
vowed before thee that slaying every day ten thousand high-souled
Kshatriyas, I would come back from the battle. I have fulfilled that vow,
O bull of Bharata's race! O thou of great might, today I will achieve
even a great feat. Today I will either sleep myself being slain, or, I
will slay the Pandavas. O tiger among men, I will today free myself from
the debt I owe thee,--the debt, O king, arising out of the food, thou
gavest me,--by casting away my life at the head of thy army.' Having said
these words, O chief of the Bharatas, that invincible warrior, scattering
his shafts among the Kshatriyas, attacked the Pandava host. And the
Pandavas then, O bull of Bharata's race, began to resist the son of Ganga
staying in the midst of his forces and excited with wrath like a snake of
virulent poison. Indeed, O king, on that tenth day of the battle,
Bhishma, displaying his might, slew, O son of Kuru's race, hundreds of
thousands. And he drained the energies of those royal and mighty
car-warriors that were the foremost among the Panchalas, like the Sun
sucking up the moisture (of the earth) with his rays. Having slain ten
thousand elephants of great activity and ten thousand steeds also, O
king, along with their riders, and full two hundred thousands of
foot-soldiers, that best of men, viz., Bhishma, shone resplendent in
battle like a fire without a curl of smoke. And no one amongst the
Pandavas was capable of even looking at him who then resembled the
burning Sun staying in the northern solstice. The Pandavas, however,
though afflicted in battle by that great bowman, still rushed,
accompanied by the mighty car-warriors of the Srinjayas, for slaughtering
him. Battling with myriads upon myriads around him, Santanu's son Bhishma
then looked like the cliff of Meru covered on all sides with masses of
clouds. Thy sons, however, stood, surrounding Bhishma on all sides with a
large force (for protecting him). Then commenced a fierce battle (between
the Kurus and the Pandavas)."



SECTION CXI

Sanjaya said, "Arjuna then, O king, beholding the prowess of Bhishma in
battle, addressed Sikhandin saying, 'Proceed towards the grandsire. Thou
shouldst not entertain the slightest fear of Bhishma today. Even I will
throw him down from his excellent car by means of my sharp shafts'. Thus
addressed by Partha, Sikhandin, O bull of Bharata's race, having heard
those words, rushed at the son of Ganga. And so Dhrishtadyumna also, O
king, and the mighty car-warrior Abhimanyu, having heard those words of
Partha, joyfully rushed at Bhishma. And old Virata and Drupada, and
Kuntibhoja also, clad in mail, rushed at Bhishma in the very sight of thy
son. And Nakula, Sahadeva, and the valiant king Yudhishthira also, and
all the rest of the warriors, O monarch, rushed against Bhishma. As
regards thy warriors O king, that rushed, according to the measure of
their might and courage, against those mighty car-warriors (of the
Pandava army) united together, listen to me as I speak (of them) unto
thee. Like a young tiger attacking a bull, Chitrasena, O king, rushed
against Chekitana who in that battle was proceeding for getting at
Bhishma. Kritavarman, O king, resisted Dhrishtadyumna who had reached the
presence of Bhishma and who was exerting himself with great activity and
vigour in that battle. Somadatta's son, O monarch, with great activity,
resisted Bhimasena excited with fury and desirous of slaying Bhishma.
Similarly Vikarna, desirous of (protecting) Bhishma's life, resisted the
brave Nakula who was scattering innumerable arrows around. And so, O
king, Kripa the son of Saradwat, excited with rage, resisted Sahadeva
proceeding towards Bhishma's car. And the mighty Durmukha rushed at that
Rakshasa of cruel deeds, viz., the mighty son of Bhishmasena, desirous of
Bhishma's slaughter. Thy son Duryodhana himself resisted Satyaki
proceeding to battle. Sudakshina the ruler of the Kamavojas, O king,
resisted Abhimanyu, O monarch, who was proceeding towards Bhishma's car.
And Aswatthaman, O king, excited with rage, resisted old Virata and
Drupada, those two chastisers of foes united together. And Bharadwaja's
son, exerting himself with vigour in battle, resisted the eldest Pandava,
that is to say, king Yudhishthira the just, who was desirous of Bhishma's
death. And that great bowman, viz., Dussasana, in that battle, resisted
Arjuna who was rushing with great speed, with Sikhandin before him,
desirous of coming upon Bhishma, O monarch, and illuminating the ten
quarters (with his bright weapons). And other warriors of thy army
resisted in that great battle other mighty car-warriors of the Pandavas
proceeding against Bhishma. Dhrishtadyumna, that mighty car-warrior,
excited with rage, rushed against Bhishma alone and addressing the
troops, repeatedly said in a loud voice, 'There, Arjuna, that delighter
of Kuru's race, is proceeding against Bhishma in battle. Rush ye against
Ganga's son. Be not afraid. Bhishma will not be able to attack you in
battle. [476] Vasava himself cannot venture to fight with Arjuna in
battle. What therefore, need be said of Bhishma who, though possessed of
bravery in battle, is feeble and old." Hearing these words of their
commander, the mighty car-warriors of the Pandava army, filled with joy,
rushed towards the car of Ganga's son. Many foremost of men, however, of
thy army cheerfully received and resisted those heroes coming towards
Bhishma like impetuous mass of living energy. That mighty car-warrior,
Dussasana, abandoning all fears, rushed against Dhananjaya, desirous of
protecting the life of Bhishma. And so the heroic Pandavas also, O king,
rushed in. battle against thy sons, those mighty car-warriors, stationed
about Bhishma's car. And then, O king we beheld a highly wonderful
incident, viz., that Partha, having proceeded as far as Dussasana's car,
could not advance further. As the continent resists the surging sea, even
so did thy son (Dussasana) resist the angry son of Pandu. Both of them
were foremost of car-warriors. Both of them, O Bharata, were invincible.
Both of them, in beauty and splendour, O Bharata, resembled the Sun or
the Moon. Both of them were excited with wrath. And each of them desired
to slay the other. And they encountered each other in dreadful battle
like Maya and Sakra in days of old. And Dussasana, O king, in that battle
pierced the son of Pandu with three shafts and Vasudeva with twenty. Then
Arjuna, excited with rage upon beholding him of Vrishni's race thus
afflicted, pierced Dussasana with a hundred shafts. These, penetrating
through the latter's armour, drank his blood in that battle. Then
Dussasana, excited with wrath, pierced Partha with five shafts. And once
more, O chief of the Bharatas, he pierced Arjuna in the forehead with
three sharp shafts. And with those shafts sticking to his forehead, the
son of Pandu looked beautiful in that battle, like Meru, O king with its
tall crests. That great bowman, viz., Partha, then thus deeply pierced by
thy son wielding the bow, looked resplendent in that battle like a
flowering Kinsuka. The son of Pandu then, excited with rage, afflicted
Dussasana, like Rahu inflamed with rage on the fifteenth day of the
lighted fortnight afflicting the Moon at full. Thus afflicted by that
mighty warrior, thy son, O king, pierced Partha in that battle with many
shafts whetted on stone and winged with the features of the Kanka bird.
Then Partha, cutting off Dussasana's bow and splitting his car with three
shafts, sped at him many fierce arrows resembling the darts of Death. Thy
son, however, cut off all those shafts of Partha exerting himself with
vigour before they could reach him. All this seemed highly wonderful.
Then thy son pierced Partha with many shafts of great sharpness. Then
Partha, excited with rage in that battle, placed on his bowstring a
number of shafts whetted on stone and furnished with wings of gold and
aiming them, sped them all at his foe. These, O king, penetrated the body
of that high-souled warrior, like swans, O monarch, diving into a lake.
Thus afflicted by the high-souled son of Pandu, thy son avoiding Partha,
quickly proceeded to the car of Bhishma. Indeed, Bhishma then became an
island unto him who was thus sinking into fathomless waters. Regaining
consciousness then, thy son, O monarch, endued with heroism and prowess,
once more began to resist Partha with sharp arrows like Purandara
resisting (the Asura) Vritra. Of huge form, thy son began to pierce
Arjuna, but the latter was scarcely pained (at all this)."



SECTION CXII

Sanjaya said, "The mighty bowman (Alamvusha) the son of Rishyasringa, in
that battle, resisted Satyaki clad in mail and proceeding towards
Bhishma. He of Madhu's race, however, O king, excited with wrath, pierced
the Rakshasa with nine arrows, smiling the while, O Bharata. And so the
Rakshasa also, O king, excited with wrath, afflicted him of Madhu's race,
viz., that bull of Sini's line, with nine arrows. Then Sini's grandson,
that slayer of hostile heroes, of Madhu's race, excited with rage, sped
in that battle a profusion of arrows at the Rakshasa. Then that
mighty-aimed Rakshasa pierced Satyaki, of prowess incapable of being
baffled, with many sharp arrows, and uttered a loud shout. Then he of
Madhu's race, endued with great energy, though deeply pierced by the
Rakshasa in that battle, still, relying upon his prowess, laughed (at his
wounds) and uttered loud roars. Then Bhagadatta, excited with rage,
afflicted him of Madhu's race in that battle with many sharp arrows like
a guide piercing a huge elephant with the hook. Then that foremost of
car-warriors, viz., the grandson of Sini, abandoning the Rakshasa in
battle, sped many straight shafts at the ruler of the Pragjyotishas. The
ruler of the Pragjyotishas then, with a broad-headed arrow of great
sharpness, displaying great lightness of hand, cut off, the large bow of
Satyaki. Then that slayer of hostile heroes, excited with rage and taking
up another bow of greater impetus, pierced Bhagadatta in that battle with
many sharp arrows. That mighty bowman, viz., Bhagadatta, then deeply
pierced, began to lick the corners of his mouth. And he then hurled at
his foe, in that dreadful battle, a tough dart, made wholly of iron,
decked with gold and stones of lapis lazuli, and fierce as the rod of
Yama himself. Sped with the might of Bhagadatta's arm and coursing
towards him impetuously, Satyaki, O king, cut that dart in twain by means
of his shafts. Thereupon that dart fell down suddenly, like a great
meteor shorn of its splendour. Beholding the dart baffled, thy son
(Duryodhana), O monarch, surrounded him of Madhu's race with a large
number of cars. And seeing that mighty car-warrior among the Vrishnis
thus surrounded, Duryodhana, angrily addressing all his brothers, said,
'Take such steps, ye Kauravas, that Satyaki may not, in this battle,
escape you and this large division of cars, with life. If he be slain,
the vast host of the Pandavas may be regarded as slain also.' Accepting
Duryodhana's words with the answer--So be it,--those mighty car-warriors
fought with Sini's grandson in the view of Bhishma. The mighty ruler of
the Kamvojas, in that battle, resisted Abhimanyu who was proceeding
against Bhishma. The son of Arjuna, having pierced the king with many
straight shafts, [477] once more pierced that monarch, O monarch, with
four and sixty shafts. Sudakshina, however, desirous of Bhishma's life,
pierced Abhimanyu in that battle with five arrows and his charioteer with
nine. And the battle that took place there, in consequence of the meeting
of those two warriors, was fierce in the extreme. That grinder of foes
Sikhandin, then rushed at the of Ganga. Old Virata and Drupada, those
mighty car-warriors, both excited with rage, rushed to battle with
Bhishma, resisting the large host of the Kauravas as they went. That best
of car-warriors, viz., Aswatthaman, excited with rage, encountered both
those warriors. Then commenced a battle, O Bharata, between him and them.
Virata then, O chastiser of foes, struck, with broad-headed shafts, that
mighty bowman and ornament of battle, viz., Drona's son, as the latter
advanced against them. And Drupada also pierced him with three sharp
shafts. Then the preceptor's soil, Aswatthaman, coming upon those mighty
warriors thus striking him, viz., the brave Virata and Drupada both
proceeding towards Bhishma, pierced them both with many shafts. Wonderful
was the conduct that we then beheld of those two old warriors, inasmuch
as they checked all those fierce shafts shot by Drona's son. Like an
infuriate elephant in the forest rushing against an infuriate compeer,
Kripa, the son of Saradwat, proceeded against Sahadeva who was advancing
upon Bhishma. And Kripa, brave in battle, quickly struck that mighty
car-warrior, viz., the son of Madri, with seventy shafts decked with
gold. The son of Madri, however, cut Kripa's bow in twain by means of his
shafts. And cutting off his bow, Sahadeva then pierced Kripa with nine
arrows. Taking up then, in that battle, another bow capable of bearing a
great strain Kripa, excited with rage and desirous of Bhishma's life,
cheerfully struck Madri's son in that battle with ten shafts. And so the
son of Pandu, in return, desirous of Bhishma's death, excited with rage,
struck the wrathful Kripa in the chest (with many shafts). And then
occurred there a terrible and fierce battle. That scorcher of foes, viz.,
Vikarna, desirous of saving the grandsire Bhishma, excited with rage in
that battle, pierced Nakula with sixty arrows. Nakula also, deeply
pierced by thy intelligent son, pierced Vikarna in return with seven and
seventy shafts. There those two tigers among men, those two chastisers of
foes, those two heroes, struck each other for the sake of Bhishma, like
two bovine bulls in a fold. Thy son Durmukha, endued with great prowess,
proceeded, for the sake of Bhishma, against Ghatotkacha advancing to
battle and slaughtering thy army as he came. Hidimva's son, however, O
king, excited with rage, struck Durmukha, that chastiser of foes, in the
chest a straight shaft. The heroic Durmukha then, shouting cheerfully,
pierced Bhimasena's son on the field of battle with sixty shafts of keen
points. That mighty car-warrior, viz., the son of Hridika resisted
Dhrishtadyumna, that foremost of car-warriors, who was advancing to
battle from desire of Bhishma's slaughter. The son of Prishata, however,
having pierced Kritavarman with five shafts made wholly of iron, once
more, struck him quickly in the centre of the chest fifty shafts. And
similarly, O king, Prishata's son struck Kritavarman with nine sharp and
blazing shaft, winged with the feathers of the Kanka bird. Encountering
each other with great vigour, the battle that took place between them for
Bhishma's sake was as fierce as that between Vritra and Vasava. Against
Bhimasena who was advancing upon the mighty Bhishma, proceeded
Bhurisravas with great speed, saying,--Wait, Wait,--And the son of
Somadatta struck Bhima in the centre of the chest with an arrow of
exceeding sharpness and golden wings in that battle. And the valiant
Bhimasena, with that arrow on his chest, looked beautiful, O best of
kings, like the Krauncha mountain in days of old with the dart of Skanda.
And those two bulls among men, enraged in battle, shot at each other
shafts brightly polished by their forgers and endued with effulgence of
the Sun. Bhima, longing for Bhishma's death, fought with the mighty son
of Somadatta, and the latter, desirous of Bhishma's victory, fought with
the former, each carefully seeking to counteract the other's feats.
Bharadwaja's son resisted Yudhishthira the son of Kunti, who, accompanied
by a large force, was coming towards Bhishma. Hearing the rattle of
Drona's car, O king, that resembled the roar of the clouds, the
Prabhadrakas, O sire, began to tremble. That large force, of Pandu's son,
resisted by Drona in battle, could not, exerting vigorously, advance even
one step. Thy son Chitrasena, O king, resisted Chekitana of wrathful
visage who was exerting vigorously for coming upon Bhishma. Possessed of
great prowess and great dexterity of hand, that mighty car-warrior for
the sake of Bhishma, battled with Chekitana, O Bharata, according to the
utmost of his power. And Chekitana also fought with Chitrasena to the
utmost of his power. And the battle that took place there in consequence
of the meeting of those two warriors, was exceedingly fierce. As regards
Arjuna, although he was resisted by all means, O Bharata, he still
compelled thy son to turn back and then crushed thy troops. Dussasana
however, to the utmost stretch of his power, began to resist Partha,
wishing, O Bharata, to protect Bhishma. The army of thy son, O Bharata,
undergoing such slaughter, began to be agitated here and there by many
foremost car-warriors (of the Pandava)."



SECTION CXIII

Sanjaya said, "The heroic Drona, that great bowman endued with the
prowess of an infuriate elephant, that foremost of men possessed of great
might, taking up his large bow which was capable  [of] checking even an
infuriate elephant, and shaking it (in his hands), was engaged in
afflicting the Pandava ranks, having penetrated into their midst. That
valiant warrior acquainted with every omen, beholding the omens on all
sides, addressed his son who also was scorching the hostile ranks and
said these words, 'This is that day, O son, on which the mighty Partha,
desirous of slaying Bhishma in battle, will exert himself to the best of
his might. My arrows are coming out (of the quiver, of their own accord).
My bow seems to yawn. My weapon seems unwilling to obey my behests, and
my heart also is cheerless. Animals and birds are uttering fearful and
incessant cries. Vultures seem to disappear beneath the feet of the
Bharata troops. The Sun himself seems to have lost hue. The quarters are
all ablaze. The Earth seems to shriek, inspire fear, and tremble
everywhere. Kankas, and vultures, and cranes are frequently crying.
Jackals are uttering inauspicious and fierce yells foreboding great
danger. Large meteors seem to fall from the centre of the solar disc. The
constellation called Parigha, with a trunkless form, appeareth around the
Sun. The solar and the lunar discs have become awful, foreboding great
danger to Kshatriyas about the mangling of their bodies. The idols of the
Kuru king in his temples tremble and laugh and dance and weep. The
illustrious Moon riseth with his horns downward. The bodies of the kings
belonging to the Kuru army all seem to be pale, and though clad in mail,
are shorn of splendour. The loud blare of Panchajanya and the twang of
Gandiva are heard on all sides of both the armies. Without doubt, Arjuna,
relying upon his great weapons and avoiding other warriors will advance
upon the grandsire. The pores of my body are contracting, and my heart
also is depressed, thinking, O mighty-armed one, of the encounter between
Bhishma and Arjuna. Keeping on his fore the Panchala prince of sinful
soul and conversant with deceit, Partha is proceeding towards Bhishma for
battle. Bhishma said before that he would not slay Sikhandin. By the
Creator had that one been made female, though through chance he
subsequently became a male person. That mighty son of Yajnasena is also
an inauspicious omen (by himself). The son of the Ocean-going (Ganga)
will not strike that person of inauspicious self. Thinking of this, viz.,
that Arjuna, excited with wrath, is about to fall upon the aged Kuru
grandsire, my heart is exceedingly depressed. The wrath of Yudhishthira,
an encounter between Bhishma and Arjuna in battle, and an endeavour like
this (of the shooting of weapons) by myself,--these (three) are certainly
fraught with great harm to creatures. Arjuna is endued with great energy;
he is powerful, brave, accomplished in weapons, and possessed of valour
that is very active. Capable of shooting his arrows to a great distance
and shooting them with force, he is, besides, acquainted with omens,
Endued with great might and intelligence, and above fatigue, that
foremost of warriors is incapable of defeat by the very gods with Vasava
at their head. The son of Pandu possesses terrible weapons and is ever
victorious in battle. Avoiding his path, go thou to battle (for Bhishma's
victory) O thou of rigid vows. [478] Today in this dreadful battle thou
wilt behold a great carnage. The beautiful and costly coats of mail,
decked with gold, of brave warriors will be pierced with straight shafts.
And the tops of standards, and bearded javelins, and bows, and bright
lances of sharp points, and darts bright with gold, and the standards on
the backs of elephants, will all be cut off by Kiritin in wrath. O son,
this is not the time when dependants should take care of their lives. Go
to battle, keeping heaven before thee, and for the sake of fame and
victory. There, the ape-bannered (Arjuna) crosseth on his car the river
of battle that is awful and incapable of being easily crossed, and hath
cars, elephants, and steeds, for its eddies. Regard for Brahmanas,
self-restraint, liberality, asceticism, and noble conduct, are seen in
Yudhishthira alone who hath for his brothers Dhananjaya, and the mighty
Bhimasena, and the twin sons of Madri by Pandu, and who hath Vasudeva of
the Vrishni race for his protector. The wrath, born of grief, of that
Yudhishthira whose body hath been purified by the flames of penance,
directed to the wicked-souled son of Dhritarashtra, is consuming this
Bharata host. There cometh Partha, having Vasudeva for his protector,
checking (as he cometh) this entire Dhartarashtra army. Behold, Kiritin
is agitating this host like a large whale agitating the vast sea of
crested waves. Hark, cries of distress and woe are heard in the van of
the army. Go, encounter the heir of the Panchala king. As for myself, I
will proceed against Yudhishthira. The heart of king Yudhishthira's very
strong array is difficult of access. Inaccessible as the interior of the
sea, it is guarded on all sides by Atirathas. Satyaki, and Abhimanyu and
Dhrishtadyumna, and Vrikodara, and the twins, even these are protecting
that ruler of men, viz., king Yudhishthira. Dark as the younger brother
of Indra, and risen like a tall Sala, behold Abhimanyu advancing at the
head of the (Pandava) host, like a second Phalguna! Take up thy mighty
weapons, and with thy large bow in hand proceed against the royal son of
Prishata (viz., Sikhandin), and against Vrikodara. Who is there that doth
not wish his dear son to live for many years? Keeping the duties of a
Kshatriya, however, before me, I am engaging thee (to this task). So
Bhishma also, in this battle, is consuming the mighty host of the
Pandavas. O son, he is, in battle, equal to Yama or Varuna himself.'"



SECTION CXIV

Sanjaya said, "Hearing these words of the high-souled Drona, Bhagadatta
and Kripa and Salya and Kritavarman, and Vinda and Anuvinda of Avanti,
and Jayadratha the ruler of the Sindhus, and Chitrasena and Vikarna and
Durmarshana and others, these ten warriors of thy army, supported by a
large host consisting of many nationalities, fought with Bhimasena,
desirous of winning high renown in the battle for Bhishma's sake. And
Salya struck Bhima with nine arrows, and Kritavarman struck him with
three, and Kripa with nine. And Chitrasena and Vikarna and Bhagadatta, O
sire, each struck him with ten arrows. And the ruler of the Sindhus
struck him with three, and Vinda and Anuvinda of Avanti each struck him
with five arrows. And Duryodhana struck that son of Pandu with twenty
sharp arrows. Bhimasena, O king, pierced in return every one of those
kings, those foremost of men in the world, those mighty car-warriors of
the Dhartarashtra army, one after another. The brave Pandava, that slayer
of hostile heroes, pierced Salya with seven arrows, and Kritavarman with
eight. And he cut off Kripa's bow with arrow fixed thereon, O Bharata, in
the middle, dividing it in twain. And after thus cutting off his bow, he
pierced Kripa once more with seven arrows. And he struck Vinda and
Anuvinda with three arrows each. And he pierced Durmarshana with twenty
arrows, and Chitrasena with five, and Vikarna with ten, and Jayadratha
with five. And once more striking the ruler of the Sindhus with three
arrows, he uttered a loud shout, filled with joy. Then Gautama, that
foremost of car-warriors, taking up another bow, angrily pierced Bhima
with ten sharp shafts. Pierced with those ten shafts like a huge elephant
with the hook, the valiant Bhimasena, O king, filled with wrath, struck
Gautama in that battle with many shafts. Possessed of the splendour of
Yama himself, as he appears at the end of the Yuga, Bhimasena then, with
three arrows, despatched unto Death's domain the steeds of the ruler of
the Sindhus as also his charioteer. Thereupon that mighty car-warrior,
(viz., Jayadratha), quickly jumping down from that car whose steeds had
been slain, shot in that battle many sharp-pointed shafts at Bhimasena.
Then, O sire, with a couple of broad-headed arrows, he cut off, O chief
of the Bharatas, the bow of the high-souled king of the Sindhus in the
middle. His bow cut off, himself deprived of car, his steeds and
charioteer slain, Jayadratha then, O king, quickly mounted on the car of
Chitrasena. Indeed, the son of Pandu achieved in that battle a most
wonderful feat, for piercing all those mighty car-warriors and holding
them in check, he deprived, O sire, the ruler of the Sindhus of his car
in the very sight of all the army. Salya could not brook to see the
prowess that Bhimasena displayed, for saying unto him,--Wait, Wait,--he
aimed some sharp arrows well-polished by the forger's hands, and pierced
Bhima therewith in that battle. And Kripa and Kritavarman and the valiant
Bhagadatta, and Vinda and Anuvinda of Avanti, and Chitrasena, and
Durmarshana, and Vikarna, and the valiant ruler of the Sindhus also, in
that battle,--These chastisers of foes, all quickly pierced Bhima for the
sake of Salya. Bhima then pierced each of them in return with five
arrows. And he pierced Salya then with seventy arrows and once more with
ten. And Salya then pierced him with nine arrows and once more with five.
And he pierced Bhimasena's charioteer also, deep in his vitals, with a
broad-headed arrow. The valiant Bhimasena then, beholding his charioteer
Visoka deeply pierced, sped three arrows at the arms and chest of the
ruler of Madras. And as regards the other great bowmen, he pierced each
of them in that battle With three straight arrows, and then uttered a
loud roar like that of a lion. Each of those great bowmen then, exerting
himself with vigour, deeply Pierced that son of Pandu skilled in battle,
with three arrows in his vitals. That mighty bowman viz., Bhimasena,
though pierced deeply, trembled not (but stood still) like a mountain
drenched with torrents of rain by showering clouds. Then that mighty
car-warrior of the Pandavas, filled with wrath, that celebrated hero,
deeply, pierced the ruler of the Madras with three arrows. And he pierced
the ruler of the Pragjyotishas, O king, in that battle, with a hundred
arrows. Of great renown, he then pierced Kripa with many arrows, and
then, displaying great dexterity, he cut off with a keen-edged shaft the
bow, with arrow fixed thereon, of the high-souled Kritavarman. Then
Kritavarman, that scorcher of foes, taking up another bow, struck
Vrikodara between his eyebrows with a long arrow. Bhima, however, in that
battle, having pierced Salya with nine arrows made wholly of iron, and
Bhagadatta with three, and Kritavarman with eight, pierced each of the
others with Gautama at their head, with two arrows. Those warriors also,
in return, pierced him, O king, with sharp-pointed shafts. Though thus
afflicted by those mighty car-warriors with all kinds of weapons, yet,
regarding them all as straw, he coursed on the field without any anxiety.
Those foremost of car-warriors (on the other hand), with great coolness,
sped at Bhima sharp-pointed arrows by hundreds and thousands. The heroic
and mighty Bhagadatta then, in that battle, hurled at him a dart of
fierce impetuosity furnished with a golden staff. And the Sindhu king, of
strong arms, hurled at him a lance and an axe. And Kripa, O king, hurled
at him a Sataghni, and Salya an arrow. And the other great bowmen each
sped at him five arrows with great force. The son of the Wind-god then
cut off, with a sharp shaft, that lance in twain. And he cut off that axe
also with three shafts, as if it were a sesame stalk. And with five
shafts winged with the feathers of the Kanka bird, he cut that Sataghni
into fragments. That mighty car-warrior then, having cut off the arrow
sped by the ruler of the Madras, forcibly cut off the dart sped by
Bhagadatta in that battle. As regards the other fierce shafts, Bhimasena,
proud of his feats in battle, cut them each into three fragments by means
of his own straight shafts. And he struck each of those great bowmen also
with three shafts. Then Dhananjaya, during the progress of that dreadful
battle, beholding the mighty car-warrior Bhima striking the foe and
battling (against many) with his arrows, came thither on his car. Then
those bulls among men, of thy army, beholding those two high-souled sons
of Pandu together, gave up all hopes of victory. Then Arjuna, desirous of
slaying Bhishma, placing Sikhandin before him, approached Bhima who had
been fighting with those great car-warriors and fell upon those fierce
combatants, numbering ten, of thy army, O Bharata. Then Vibhatsu,
desirous of doing what was agreeable to Bhima, pierced all those
warriors, O king, who had been battling with Bhima. Then king Duryodhana
urged Susarman, for the destruction of both Arjuna and Bhimasena, saying,
'O Susarman, go thou quickly supported by a large force. Slay those two
sons of Pandu, viz., Dhananjaya and Vrikodara.' Hearing these words of
his, the Trigarta king who ruled the country called Prasthala, quickly
rushed in battle upon those two bowmen, viz., Bhima and Dhananjaya, and
surrounded them both by many thousands of cars. Then commenced a fierce
battle between Arjuna and the foe."



SECTION CXV

Sanjaya said, "Arjuna covered with his straight shafts the mighty
car-warrior Salya who was struggling vigorously in battle. And he pierced
Susarman and Kripa with three arrows each. And in that battle the
Atiratha Arjuna, afflicting thy host, struck the ruler of the
Pragjyotishas, and Jayadratha the king of the Sindhus, and Chitrasena,
and Vikarna, and Kritavarman, and Durmarshana, O monarch, and those two
mighty car-warriors, viz., the princes of Avanti, each with three arrows
winged with the feathers of the Kanka and the peacock. Jayadratha,
staying on the car of Chitrasena, pierced Partha (in return), O Bharata,
and then, without loss of time, Bhima also, with his shafts. And Salya,
and that foremost of car-warriors, viz., Kripa, both pierced Jishnu, O
monarch, with diverse arrows capable of penetrating into the very vitals.
Thy sons headed by Chitrasena, O king, each quickly pierced Arjuna and
Bhimasena in that battle, O sire, with five sharp shafts. Those two
foremost of car-warriors however, viz., those sons of Kunti, those bulls
of Bharata's race, began in that battle to afflict the mighty host of the
Trigartas. Susarman (in return) pierced Partha with nine swift arrows,
and uttered a loud shout frightening the vast host (of the Pandavas). And
other heroic car-warriors pierced Bhimasena and Dhananjaya with many
straight-going arrows of keen points and golden wings. Amid these
car-warriors, however, those two bulls of Bharata's race, viz., the two
sons of Kunti, those great car-warriors, looked exceedingly beautiful.
And they seemed to sport amid them like two furious lions amid a herd of
kine. Cutting off in various ways the bows and arrows of many brave
warriors in that battle, those two heroes felled the heads of combatants
by hundreds upon hundreds. Innumerable cars were broken, and steeds by
hundreds were slain, and many elephants, along with their riders, were
laid low on the field in that dreadful battle. And car-warriors and
horsemen and elephant-riders in large numbers, O king, deprived of life
were seen moving in convulsions all over the field. And the earth was
covered with slain elephants and foot-soldiers in large bands, and steeds
deprived of life, and cars broken in diverse ways. And the prowess we
beheld there of Partha was highly wonderful, in as much as holding in
check all those heroes, that mighty warrior caused a great slaughter.
Kripa, and Kritavarman, and Jayadratha, the ruler of the Sindhus, and
Vinda and Anuvinda of Avanti,--these did not forsake the battle. Then
that great bowman Bhima, and that mighty car-warrior Arjuna, began in
that battle to rout the fierce host of the Kauravas. The kings (in that
army) quickly sped at Dhananjaya's car myriads upon myriads and millions
upon millions of arrows furnished with peacock feathers. Partha, however,
checking those arrows by means of his own arrowy showers, began to send
those mighty car-warriors to Yama's abode. The great car-warrior Salya
then, excited with wrath and as if sporting in that battle, struck Partha
in the chest with some straight shafts of broad heads. Partha then,
cutting off by means of five shafts Salya's bow and leathern fence,
pierced the latter deeply in the very vitals with many arrows of keen
points. Taking up another bow capable of bearing a great strain, the
ruler of the Madras then furiously attacked Jishnu with three arrows, O
king, and Vasudeva with five. And he struck Bhimasena in the arms and the
chest with nine arrows. Then Drona, O king, and that mighty car-warrior,
viz., the ruler of the Magadhas, commanded by Duryodhana, both came to
that spot where those two mighty car-warriors, viz., Partha and
Bhimasena, were slaughtering the mighty host of the Kuru king. Jayatsena
(the king of the Magadhas) then, O bull of Bharata's race pierced Bhima,
that wielder of awful weapons in battle, with eight sharp arrows. Bhima,
however, pierced him (in return) with ten arrows, and once more with
five. And with another broad-headed shaft he felled Jayatsena's
charioteer from his niche in the car. The steeds (of his car), no longer
restrained, ran wildly in all directions and thus carried away the ruler
of the Magadhas (from battle) in the sight of all the troops. Meanwhile
Drona, noticing an opening, pierced Bhimasena, O bull of Bharata's race,
with eight keen shafts furnished with heads shaped after the frog's
mouth. Bhima, however, ever delighting in battle, pierced the preceptor,
who was worthy of paternal reverence, with five broad-headed arrows, and
then, O Bharata, with sixty. Arjuna, again piercing Susarman with a large
number of arrows made (wholly) of iron, destroyed his troops like the
tempest destroying mighty masses of clouds. Then Bhishma, and the king
(viz., Duryodhana), and Vrihadvala, the ruler of the Kosalas, excited
with rage, advanced upon Bhimasena and Dhananjaya. At this, the heroic
warriors of the Pandava army, and Dhrishtadyumna the son of Prishata,
rushed in battle against Bhishma who was advancing like Death himself
with wide-open mouth. Sikhandin also, sighting the grandsire of the
Bharatas, was filled with joy and rushed at him, abandoning all fear of
the mighty car-warrior. Then all the Parthas with Yudhishthira at their
head, placing Sikhandin in the van, and uniting with the Srinjayas,
fought with Bhishma in battle. And similarly all the warriors of thy
army, placing Bhishma of regulated vows in their van, fought in battle
with all the Parthas headed by Sikhandin. The battle then that commenced
there between the Kauravas and the sons of Pandu for the sake of
Bhishma's victory or victory over Bhishma, was exceedingly terrible.
Indeed, in that game of battle, played for the sake of victory or the
reverse, Bhishma, O monarch, became the stake on which the victory of thy
army depended. Then Dhrishtadyumna, O king, commanded all the troops,
saying, 'Rush against the son of Ganga. Do not fear, ye best of
car-warriors. Hearing those words of their generalissimo, the army of the
Pandavas quickly advanced against Bhishma, ready to lay down their lives
in that dreadful battle. Bhishma then, that foremost of car-warriors,
received that large host rushing towards him, like the continent
receiving the surging sea."



SECTION CXVI

Dhritarashtra said, "How, O Sanjaya, did Santanu's son Bhishma of mighty
energy fight on the tenth day of battle, with the Pandavas and the
Srinjayas? How also did the Kurus resist the Pandavas in battle? Describe
to me the great battle fought by Bhishma, that ornament of battle."

Sanjaya said, "I will presently describe to thee, O Bharata, how the
Kauravas fought with the Pandavas, and how that battle took place. Day
after day many mighty car-warriors of thy army, excited with wrath, were
despatched to the other world by the diadem-decked (Arjuna) with his
great weapons. The ever-victorious Kuru warrior Bhishma also, agreeably
to his vow, always caused a great carnage among the Partha army. O
chastiser of foes, beholding Bhishma, fighting at the head of the Kurus,
and Arjuna also fighting at the head of the Panchalas, we could not say
truly on which side the victory would declare itself. On the tenth day of
battle, when Bhishma and Arjuna encountered each other, awful was the
carnage that took place. On that day, O scorcher of foes, Santanu's son,
Bhishma, conversant with high and mighty weapons, repeatedly slew
thousands upon thousands of warriors. Many, O Bharata, whose names and
families were not known, but who, endued with great bravery, were
unretreating from battle, were on that day slain by Bhishma. Scorching
the Pandava army for ten days, Bhishma of virtuous soul, gave up all
desire of protecting his life. Wishing his own slaughter presently at the
head of his troops,--No more shall I slay large numbers of foremost of
warriors.--thought thy mighty-armed sire Devavrata. And seeing
Yudhishthira near him, O king, he addressed him, saying, 'O Yudhishthira,
O thou of great wisdom, O thou that art acquainted with every branch of
learning, listen to these righteous and heaven-leading words, O sire,
that I say. O Bharata, I no longer desire to protect, O sire, this body
of mine. I have passed much time in slaying large numbers of men in
battle. If thou wishest to do what is agreeable to me, strive to slay me,
placing Partha with the Panchalas and the Srinjayas at thy van'.
Ascertaining this to be his intention, king Yudhishthira of true sight
proceeded to battle with the Srinjayas (for his support). Then
Dhrishtadyumna, O king, and Pandu's son Yudhishthira, having heard those
words of Bhishma urged their array on. And Yudhishthira said, 'Advance!
Fight! Vanquish Bhishma in battle. Ye all will be protected by that
conqueror of foes, viz., Jishnu of unbaffled aim. And this great bowman,
this generalissimo (of our forces), viz., the son of Prishata, as also
Bhima, will assuredly protect you. Ye Srinjayas, entertain no fear today
of Bhishma in battle. Without doubt, we will vanquish Bhishma today,
placing Sikhandin in our van'. Having, on the tenth day of battle, made
such a vow, the Pandavas, resolved to (conquer or) go to heaven,
advanced, blinded by rage, with Sikhandin and Dhananjaya the son of Pandu
to the fore. And they made the most vigorous efforts for the overthrow of
Bhishma. Then diverse kings, of great might, urged by thy son, and
accompanied by Drona and his son and a large force, and the mighty
Dussasana at the head of all his uterine brothers, proceeded towards
Bhishma staying in the midst of that battle. Then those brave warriors of
thy army, placing Bhishma of high vows in their van, battled with the
Parthas headed by Sikhandin. Supported by the Chedis and the Panchalas,
the ape-bannered Arjuna, placing Sikhandin ahead, proceeded towards
Bhishma, the son of Santanu. And the grandson of Sini battled with
Drona's son, and Dhrishtaketu with the descendant of Puru, and Yudhamanyu
with thy son Duryodhana at the head of his followers. And Virata, at the
head of his forces, encountered Jayadratha supported by his own troops.
And Vardhakshatra's heir, O chastiser of foes, encountered thy son
Chitrasena armed with excellent bow and arrows. [479] And Yudhishthira
proceeded against the mighty bowman Salya at the head of his troops. And
Bhimasena, well-protected, proceeded against the elephant-division (of
the Kaurava army). And Dhrishtadyumna, the prince of Panchala, excited
with fury and accompanied by his brothers, proceeded against Drona, that
foremost of all wielders of weapons, invincible, and irresistible. That
chastiser of foes, viz., prince Vrihadvala, bearing on his standard the
device of the lion, proceeded against Subhadra's son whose standard bore
the device of the Karnikara flower. Thy sons, accompanied by many kings,
proceeded against Sikhandin and Dhananjaya the son of Pritha, from desire
of slaughtering both of them. When the combatants of both armies rushed
against each other with awful prowess, the earth shook (under their
tread). Beholding Santanu's son in battle, the divisions of thy army and
of the foe, O Bharata, became mingled with one another. Tremendous was
the din, O Bharata, that arose there of those warriors burning with rage
and rushing against each other. And it was heard on all sides, O king.
With the blare of conchs and the leonine shouts of the soldiers, the
uproar became awful. The splendour, equal to that of either the Sun or
the Moon, of bracelets and diadems of all the heroic kings, became
dimmed. And the dust that rose looked like a cloud, the flash of bright
weapons constituting its lightning. And the twang of bows, the whiz of
arrows, the blare of conchs, the loud beat of drums, and the rattle of
cars, of both the armies, constituted the fierce roar of those clouds.
And the welkin, over the field of battle, in consequence of the bearded
darts, the javelins, the swords and showers of arrows of both armies, was
darkened. And car-warriors, and horsemen felled horsemen, in that
dreadful battle. And elephants killed elephants, and foot-soldiers slew
foot-soldiers. And the battle that took place there for Bhishma's sake,
between the Kurus and the Pandavas, O tiger among men, was fierce in the
extreme, like that between two hawks for a piece of flesh. Engaged in
battle, that encounter between those combatants desirous of slaughtering
and vanquishing one another, was extremely dreadful."



SECTION CXVII

Sanjaya said, "Abhimanyu, O king, displaying his prowess for the sake of
Bhishma, fought with thy son who was supported by a large force. Then
Duryodhana, excited with wrath, struck Abhimanyu in the chest with rune
straight arrows, and once more with three. Then in that battle, Arjuna's
son, inflamed with wrath, hurled at Duryodhana's car a terrible dart
resembling the rod of Death himself. Thy son, however, that mighty
car-warrior, O king, with a broad-headed arrow of great sharpness, cut
off in twain that dart of terrible force coursing towards him with great
speed. Beholding that dart of his drop down on the earth, Arjuna's
wrathful son pierced Duryodhana with three shafts in his arms and chest.
And once more, O Chief of the Bharatas, that mighty car-warrior of
Bharata's race struck the Kuru king with ten fierce shafts in the centre
of his chest. And the battle, O Bharata, that took place between those
two heroes, viz., Subhadra's son, and that bull of Kuru's race, the
former fighting for compassing Bhishma's death and the latter for
Arjuna's defeat, was fierce and interesting to behold, and gratifying to
the senses, and was applauded by all the kings. That bull among Brahmanas
and chastiser of foes, viz., the son of Drona, excited with wrath in that
battle, forcibly struck Satyaki in the chest with fierce arrow. The
grandson of Sini also, that hero of immeasurable soul, struck the
preceptor's son in every vital limbs with nine shafts winged with the
feathers of the Kanka bird. Aswatthaman then, in that battle, struck
Satyaki (in return) with nine shafts, and once more, quickly, with
thirty, in his arms and chest. Then that great bowman Of the Satwata
race, possessed of great fame, deeply pierced by Drona's son, pierced the
latter (in return) with arrows. The mighty car-warrior Paurava, covering
Dhrishtaketu in that battle with his shafts, mangled that great bowman
exceedingly. The mighty car-warrior Dhrishtaketu, endued with great
strength, quickly pierced the former with thirty arrows. Then the mighty
car-warrior Paurava cut off Dhrishtaketu's bow, and uttering a loud
shout, pierced him with whetted shafts. Dhrishtaketu then taking up
another bow, pierced Paurava, O king, with three and seventy shafts of
great sharpness. Those two great bowmen and mighty car-warriors, both of
gigantic stature, pierced each other with showers of arrows. Each
succeeded in cutting off the other's bow, and each slew the other's
steeds. And both of them, thus deprived of their cars, then encountered
each other in a battle with swords. And each took up a beautiful shield
made of bull's hide and docked with a hundred moons and graced with a
hundred stars. And each of them also took up a polished sword of
brilliant lustre. And thus equipt, they rushed, O king at each other,
like two lions in the deep forest, both seeking the companionship of the
same lioness in her season. They wheeled in beautiful circles, advanced
and retreated, and displayed other movements, seeking to strike each
other. Then Paurava, excited with wrath, addressed Dhrishtaketu,
saying--Wait, Wait,--and struck him on the frontal bone with that large
scimitar of his. The king of the Chedis also, in that battle, struck
Paurava, that bull among men, on his shoulder-joint, with his large
scimitar of sharp edge. Those two repressors of foes thus encountering
each other in dreadful battle and thus striking each other, O king, both
fell down on the field. Then thy son Jayatsena, taking Paurava up on his
car, removed him from the field of battle on that vehicle. And as regards
Dhrishtaketu, the valiant and heroic Sahadeva, the son of Madri,
possessed of great prowess, bore him away from the field.

"Chitrasena, having pierced Susarman with many arrows made wholly of
iron, once more pierced him with sixty arrows and once more with nine.
Susarman, however, excited with wrath in battle, pierced thy son, O king,
with hundreds of arrows. Chitrasena then, O monarch, excited with rage,
pierced his adversary with thirty straight shafts. Susarman, however,
pierced Chitrasena again in return. [480]

"In that battle for the destruction of Bhishma, Subhadra's son, enhancing
his fame and honour, fought with prince Vrihadvala, putting forth his
prowess for aiding (his sire) Partha and then proceeded towards Bhishma's
front. The ruler of the Kosalas, having pierced the son of Arjuna with
five shafts made of iron, once more pierced him with twenty straight
shafts. Then the son of Subhadra pierced the ruler of Kosalas with eight
shafts made wholly of iron. He succeeded not, however, in making the
ruler of the Kosalas to tremble, and, therefore, he once more pierced him
with many arrows. And Phalguni's son then cut off Vrihadvala's bow, and
struck him again with thirty arrows winged with feathers of the Kanka
bird. Prince Vrihadvala then, taking up another bow, angrily pierced the
son of Phalguni in that battle with many arrows. Verily, O scorcher of
foes, the battle, for Bhishma's sake, that took place between them, both
excited with rage and both conversant with every mode of fight, was like
the encounter of Vali and Vasava in days of old on the occasion of the
battle between the gods and the Asuras.

"Bhimasena, fighting against the elephant-division, looked highly
resplendent like Sakra armed with the thunder after splitting large
mountains. [481] Indeed, elephants, huge as hills, slaughtered by
Bhimasena in battle, fell down in numbers on the field, filling the earth
with their shrieks. Resembling massive heaps of antimony, and of
mountain-like proportions, those elephants with frontal globes split
open, lying prostrate on the earth, seemed like mountains strewn over the
earth's surface. The mighty bowman Yudhishthira, protected by a large
force, afflicted the ruler of the Madras, encountering him in that
dreadful battle. The ruler of the Madras, in return, displaying his
prowess for the sake of Bhishma, afflicted the son of Dharma, that mighty
car-warrior, in battle. The king of Sindhus, having pierced Virata with
nine straight arrows of keen points, once more struck him with thirty.
Virata, however, O king, that commander of a large division, struck
Jayadratha in the centre of his chest with thirty shafts of keen points.
The ruler of the Matsyas and the ruler of the Sindhus, both armed with
beautiful bows and beautiful scimitars, both decked with handsome coats
of mail and weapons and standards, and both of beautiful forms looked
resplendent in that battle.

"Drona, encountering Dhrishtadyumna the prince of the Panchalas in
dreadful battle, fought fiercely with his straight shafts. Then Drona, O
king, having cut off the large bow of Prishata's son, pierced him deeply
with fifty arrows. Then that slayer of hostile heroes, viz., the son of
Prishata, taking up another bow, sped at Drona who was contending with
him, many arrows. The mighty car-warrior Drona however, cut off all those
arrows, striking them with his own. And then Drona sped at Drupada's son
five fierce shafts. Then that slayer of hostile heroes, viz., the son of
Prishata, excited with rage, hurled at Drona in that battle a mace
resembling the rod of Death himself. Drona however, with fifty arrows
checked that mace decked with gold as it coursed impetuously towards him.
Thereupon that mace, cut into fragments, O king, by those shafts shot
from Drona's bow, fell down on the earth. Then that scorcher of foes,
viz., the son of Prishata, beholding his mace baffled, hurled at Drona an
excellent dart made wholly of iron. Drona, however, O Bharata, cut that
dart with nine shafts in that battle and then afflicted that great
bowman, viz., the son of Prishata. Thus took place, O king, that fierce
and awful battle between Drona and the son of Prishata, for the sake of
Bhishma.

"Arjuna, getting at the son of Ganga, afflicted him with many arrows of
keen points, and rushed at him like an infuriate elephant in the forest
upon another. King Bhagadatta, however, of great prowess then rushed at
Arjuna, and checked his course in battle with showers of arrows. Arjuna
then, in that dreadful battle, pierced Bhagadatta's elephant coming
towards him, with many polished arrows of iron, that were all bright as
silver and furnished with keen points. The son of Kunti, meanwhile, O
king, urged Sikhandin, saying,--Proceed, proceed, towards Bhishma, and
slay him!--Then, O elder brother of Pandu, the ruler of Pragjyotishas,
abandoning that son of Pandu, quickly proceeded, O king, against the car
of Drupada. Then Arjuna, O monarch, speedily proceeded towards Bhishma,
placing Sikhandin ahead. And then there took place a fierce battle, for
all the brave combatants of thy army rushed with great vigour against
Arjuna, uttering loud shouts. And all this seemed extremely wonderful.
Like the wind dispersing in the summer masses of clouds in the welkin,
Arjuna dispersed, O king, all those diverse divisions of thy sons.
Sikhandin, however, without any anxiety, coming up at the grandsire of
the Bharatas, quickly pierced him with great many arrows. As regards
Bhishma, his car was then his fire-chamber. His bow was the flame of that
fire. And swords I and darts and maces constituted the fuel of that fire.
And the showers of arrows he shot were the blazing sparks of that fire
with which he was then consuming Kshatriyas in that battle. As a raging
conflagration with constant supply of fuel, wandereth amid masses of dry
grass when aided by the wind, so did Bhishma blaze up with his flames,
scattering his celestial weapons. And the Kuru hero slew the Somakas that
followed Partha in that battle. Indeed that mighty car-warrior checked
also the other forces of Arjuna, by means of his straight and whetted
shafts furnished with wings of gold. Filling in that dreadful battle all
the points of the compass, cardinal and subsidiary, with his leonine
shouts, Bhishma felled many car-warriors, O king, (from their cars) and
many steeds along with their riders. And he caused large bodies of cars
to look like forests of palmyras shorn of their leafy heads. That
foremost of all wielders of weapons, in that battle, deprived cars and
steeds and elephants, of their riders. Hearing the twang of his bow and
the slap of his palms, both resembling the roll of the thunder, the
troops, O king, trembled all over the field. The shafts, O chief of men,
of thy sire were never bootless as they fell. Indeed, shot from Bhishma's
bow they never fell only touching the bodies of the foe (but pierced them
through in every case). We saw crowds of cars, O king, deprived of
riders, but unto which were yoked fleet steeds, dragged on all sides with
the speed of the wind. Full fourteen thousand great car-warriors of noble
parentage, prepared to lay down their lives, unretreating and brave, and
possessed of standards decked with gold, belonging to the Chedis, the
Kasis, and the Karushas, approaching Bhishma, that hero who resembled the
Destroyer himself with wide-open mouth, were despatched to the other
world, with their steeds, cars and elephants. There was not, O king, a
single great car-warrior among the Somakas, who, having approached
Bhishma in that battle, returned with life from that engagement.
Beholding Bhishma's prowess, people regarded all those warriors (who
approached him) as already despatched to the abode of the king of the
Dead. Indeed, no car-warrior ventured to approach Bhishma in battle,
except the heroic Arjuna having white steeds (yoked unto his car) and
owning Krishna for his charioteer, and Sikhandin, the prince of Panchala,
of immeasurable energy."



SECTION CXVIII

Sanjaya said,--Sikhandin, O bull among men, approaching Bhishma in
battle, struck him in the centre of the chest with ten broad-headed
arrows The son of Ganga, however, O Bharata, only looked at Sikhandin
with wrath and as if consuming the Panchala prince with that look.
Remembering his femininity, O king, Bhishma, in the very sight of all,
struck him not. Sikhandin, however, understood it not. Then Arjuna, O
monarch, addressed Sikhandin, saying,--'Rush quickly and slay the
grandsire. What needst thou say, O hero? Slay the mighty car-warrior
Bhishma. I do not see any other warrior in Yudhishthira's army who is
competent to fight with Bhishma in battle, save thee, O tiger among men.
I say this truly.' Thus addressed by Partha, Sikhandin, O bull of
Bharata's race, quickly covered the grandsire with diverse kinds of
weapons. Disregarding those shafts, thy sire Devavrata began, with his
shafts, to check the angry Arjuna only in that battle. And that mighty
car-warrior, O sire, began also to despatch, with his shafts of keen
points, the whole army of the Pandavas to the other world. The Pandavas
also, O king, after the same manner, supported by their vast host, began
to overwhelm Bhishma like the clouds covering the maker of day. O bull of
Bharata's race, surrounded on all sides, that Bharata hero consumed many
brave warriors in that battle like a raging conflagration in the forest
(consuming numberless trees). The prowess that we then beheld there of
thy son (Dussasana) was wonderful, inasmuch as he battled with Partha and
protected the grandsire at the same time. With that feat of thy son
Dussasana, that illustrious bowman, all the people there were highly
gratified. Alone he battled with all the Pandavas having Arjuna amongst
them; and he fought with such vigour that the Pandavas were unable to
resist him. Many car-warriors were in that battle deprived of their cars
by Dussasana. And many mighty bowmen on horseback and many
mighty-warriors, elephants, pierced with Dussasana's keen shafts, fell
down on the earth. And many elephants, afflicted with his shafts, ran
away in all directions. As a fire fiercely blazeth forth with bright
flames when fed with fuel, so did thy son blaze forth, consuming the
Pandava host. And no car-warrior, O Bharata, of the Pandava host ventured
to vanquish or even proceed against that warrior of gigantic proportions,
save Indra's son (Arjuna) owning white steeds and having Krishna for his
charioteer. Then Arjuna also called Vijaya, vanquishing Dussasana in
battle, O king, in the very sight of all the troops, proceeded against
Bhishma. Though vanquished, thy son, however, relying upon the might of
Bhishma's arms, repeatedly comforted his own side and battled with the
Pandavas with great fierceness. Arjuna, O king, fighting with his foes in
that battle, looked exceedingly resplendent. [482] Then Sikhandin, in that
battle, O king, pierced the grandsire with many arrows whose touch
resembled that of the bolts of heaven and which were as fatal as the
poison of the snake. These arrows, however, O monarch, caused thy sire
little pain, for the son of Ganga received them laughingly. Indeed, as a
person afflicted with heat cheerfully receives torrents of rain, even so
did the son of Ganga received those arrows of Sikhandin. And the
Kshatriyas there, O king, beheld Bhishma in that great battle as a being
of fierce visage who was incessantly consuming the troops of the
high-souled Pandavas.

"Then thy son (Duryodhana), addressing all his warriors, said unto them,
'Rush ye against Phalguni from all sides. Bhishma, acquainted with the
duties of a commander, will protect you'. Thus addressed, the Kaurava
troops casting off all fear, fought with the Pandavas. (And once more,
Duryodhana said unto them). 'With his tall standard bearing the device of
the golden palmyra, Bhishma stayeth, protecting the honour and the armour
of all the Dhartarashtra warriors. The very gods, striving vigorously,
cannot vanquish the illustrious and mighty Bhishma. What need be said,
therefore, of the Parthas who are mortals? Therefore, ye warriors, fly
not away from the field, getting Phalguni for a foe. I myself, striving
vigorously, will today fight with the Pandavas.. uniting with all of you,
ye lords of earth, exerting yourselves actively.' Hearing these words, O
monarch, of thy son with bow in hand, many mighty combatants, excited
with rage, belonging to the Videhas, the Kalingas, and the diverse tribes
of the Daserkas, fell upon Phalguni. And many combatants also, belonging
to the Nishadas, the Sauviras, the Valhikas, the Daradas, the Westerners,
the Northerners, the Malavas, the Abhighatas, the Surasenas, the Sivis,
the Vasatis, the Salwas, the Sakas, the Trigartas, the Amvashthas, and
the Kekayas, similarly fell upon Partha, like flights of insects upon a
fire. The mighty Dhananjaya, otherwise called Vibhatsu, then, O monarch,
calling to mind diverse celestial weapons and aiming them at those great
car-warriors at the heads of their respective divisions, [483] quickly
consumed them all, by means of those weapons of great force, like fire
consuming a flight of insects. And while that firm bowman was (by means
of his celestial weapons) creating thousands upon thousands of arrows,
his Gandiva looked highly resplendent in the welkin. Then those
Kshatriyas, O monarch, afflicted with those arrows with their tall
standards torn and overthrown, could not even together, approach the
ape-bannered (Partha). Car-warriors fell down with their standards, and
horsemen with their horses, and elephant-riders with their elephants,
attacked by Kiritin with his shafts. And the earth was soon covered all
on all sides with the retreating troops of those kings, routed in
consequence of the shafts shot from Arjuna's arms. Partha then, O
monarch, having routed the Kaurava army, sped many arrows at Dussasana.
Those arrows with iron heads, piercing thy son Dussasana through, all
entered the earth like snakes through ant-hills. Arjuna then slew
Dussasana's steeds and then felled his charioteer. And the lord Arjuna,
with twenty shafts, deprived Vivingsati of his car, and struck him five
straight shafts. And piercing Kripa and Vikarna and Salya with many
arrows made wholly of iron, Kunti's son owning white steeds deprived all
of them of their cars. Thus deprived of their cars and vanquished in
battle by Savyasachin, Kripa and Salya, O sire, and Dussasana, and
Vikarna and Vivingsati, all fled away. Having vanquished those mighty
car-warriors, O chief of the Bharatas, in the forenoon, Partha blazed up
in that battle like a smokeless conflagration. Scattering his shafts all
around like the Sun shedding rays of light, Partha felled many other
kings, O monarch. Making those mighty car-warriors turn their backs upon
the field by means of his arrowy showers, Arjuna caused a large river of
bloody current to flow in that battle between the hosts of the Kurus and
the Pandavas, O Bharata. Large numbers of elephants and steeds and
car-warriors were slain by car-warriors. And many were the car-warriors
slain by elephants, and many also were the steeds slain by foot-soldiers.
And the bodies of many elephant-riders and horsemen and car-warriors, cut
off in the middle, as also their heads, fell down on every part of the
field. And the field of battle, O king, was strewn with (slain)
princes,--mighty car-warriors,--falling or fallen, decked with ear-rings
and bracelets. And it was also strewn with the bodies of many warriors
cut off by car-wheels, or trodden down by elephants. And foot-soldiers
ran away, and horsemen also with their horses. And many elephants and
car-warriors fell down on all sides. And many cars, with wheels and yokes
and standards broken, lay scattered all about on the field. And the field
of battle, dyed with the gore of large numbers of elephants, steeds, and
car-warriors, looked beautiful like a red cloud, in the autumnal sky.
Dogs, and crows, and vultures, and wolves, and jackals, and many other
frightful beasts and birds, set up loud howls, at the sight of the food
that lay before them. Diverse kinds of winds blew along all directions.
And Rakshasas and evil spirits were seen there, uttering loud roars. And
strings, embroidered with gold, and costly banners, were seen to wave,
moved by the wind. And thousands of umbrellas and great cars with
standards attached to them, were seen lying scattered about on the field.
Then Bhishma, O king, invoking a celestial weapon, rushed at the son of
Kunti, in the very sight of all the bowmen. Thereupon Sikhandin, clad in
mail, rushed at Bhishma who was dashing towards Arjuna. At this, Bhishma
withdrew that weapon resembling fire (in effulgence and energy).
Meanwhile Kunti's son owning white steeds slaughtered thy troops,
confounding the grandsire. [484]"



SECTION CXIX

Sanjaya said, "When the combatants of both armies, strong in number, were
thus disposed in battle array, all those unretreating heroes, O Bharata,
set their heart upon the region of Brahma. [485] In course of the general
engagement that followed, the same class of combatants did not fight with
the same class of combatants. Car-warriors fought not with car-warriors,
or foot-soldiers with foot-soldiers, or horsemen with horsemen, or
elephant-warriors with elephant-warriors. On the other hand, O monarch,
the combatants fought with one another like mad men. Great and dreadful
was the calamity that overtook both the armies. In that fierce slaughter
when elephants and men spread themselves on the field, all distinctions
between them ceased, for they fought indiscriminately.

"Then Salya and Kripa, and Chitrasena, O Bharata, and Dussasana, and
Vikarna, those heroes mounted on their bright cars, caused the Pandava
host to tremble. Slaughtered in battle by those high-souled warriors, the
Pandava army began to reel in diverse ways, O king, like a boat on the
waters tossed by the wind. As the wintry cold cuts kine to the quick, so
did Bhishma cut the sons of Pandu to the quick. As regards thy army also,
many elephants, looking like newly-risen clouds, were felled by the
illustrious Partha. And many foremost of warriors too were seen to be
crushed by that hero. And struck with arrows and long shafts in
thousands, many huge elephants fell down, uttering frightful shrieks of
pain. And the field of battle looked beautiful, strewn with the bodies,
still decked with ornaments of high-souled warriors deprived of life and
with heads still decked with ear-rings. And in that battle, O king, which
was destructive of great heroes, when Bhishma and Dhananjaya the son of
Pandu put forth their prowess, thy sons, O monarch, beholding the
grandsire exert himself vigorously, approached him, with all their troops
placed ahead. Desirous of laying down their lives in battle and making
heaven itself their goal, they approached the Pandavas in that battle,
which was fraught with great carnage. The brave Pandavas also, O king,
bearing in mind the many injuries of diverse kinds inflicted upon them
before by thee and thy son, O monarch, and casting off all fear, and
eager to win the highest heavens, cheerfully fought with thy son and the
other warriors of thy army.

"Then the generalissimo of the Pandava army, viz., the mighty car-warrior
Dhrishtadyumna, addressing his soldiers, said, 'Ye Somakas, accompanied
by the Srinjayas, rush ye at Ganga's son.' Hearing those words of their
commander the Somakas and the Srinjayas, though afflicted with showers of
arrows, rushed at the son of Ganga. Thus attacked, O king, thy sire
Bhishma, influenced by wrath, began to fight with the Srinjayas. In days
of old, O sire, the intelligent Rama had imparted to Bhishma of glorious
achievements that instruction in weapons which was so destructive of
hostile ranks. Relying on that instruction and causing a great havoc
among the troops of the foe, that slayer of hostile heroes, viz., the old
Kuru grandsire Bhishma, day after day, slew ten thousand warriors of the
Ratha. On the tenth day, however, O bull of Bharata's race, Bhishma,
single-handed, slew ten thousand elephants. And then he slew seven great
car-warriors among the Matsyas and the Panchalas. In addition to all
this, in that dreadful battle five thousand foot-soldiers, and one
thousand tuskers, and ten thousand steeds, were also slain by thy sire, O
king, through skill acquired by education. Then having thinned the ranks
of all the kings, he slew Satanika, the dear brother of Virata. And the
valiant Bhishma, having slain Satanika in battle, felled, O king, full
one thousand Kshatriyas with his broad-headed shafts. Besides these, all
the Kshatriyas of the Pandava army who followed Dhananjaya, as soon as
they approached Bhishma, had to go to Yama's abode. Covering the Pandava
host from every side with showers of arrows, Bhishma stayed in battle at
the head of the Kaurava army. Achieving the most glorious feats on the
tenth day, as he stayed between the two armies, bow in hand, none of the
kings, O monarch, could even look at him, for he then resembled the hot
mid-day Sun in the summer sky. As Sakra scorched the Daitya host in
battle, even so, O Bharata, did Bhishma scorch the Pandava host.
Beholding him thus put forth his prowess, the slayer of Madhu, viz., the
son of Devaki, cheerfully addressing Dhananjaya, said, 'There, Bhishma,
the son of Santanu, stayeth between the two armies. Slaying him by
putting forth thy might, thou mayst win victory. There, at that spot,
whence he breaketh our ranks, check him, putting forth thy strength. O
lord, none else, save thee, ventureth to bear the arrows of Bhishma. Thus
urged, the ape-bannered Arjuna at that moment made Bhishma with his car,
steeds, and standard, invisible by means of his arrows. That bull,
however, among the foremost of Kurus, by means of his own arrowy showers,
pierced those showers of shafts shot by the son of Pandu. Then the king
of the Panchalas the valiant Dhrishtaketu, Bhimasena the son of Pandu,
Dhrishtadyumna of Prishata's race, the twins (Nakula and Sahadeva),
Chekitana, and the five Kaikaya brothers, and the mighty-armed Satyaki
and Subhadra's son, and Ghatotkacha, and the (five) sons of Draupadi, and
Sikhandin, and the valiant Kuntibhoja, and Susarman, and Virata, these
and many other powerful warriors of the Pandava army, afflicted by the
shafts of Bhishma, seemed to sink in an ocean of grief, Phalguni,
however, rescued them all. Then Sikhandin, taking up a mighty weapon and
protected by Kiritin, rushed impetuously towards Bhishma alone. The
unvanquished Vibhatsu then, knowing what should be done after what, slew
all those that followed Bhishma, and then himself rushed at him. And
Satyaki, and Chekitana, and Dhristadyumna of Prishata's race, and Virata,
and Drupada, and the twin sons of Madri by Pandu, all protected by that
firm bowman (viz., Arjuna) rushed against Bhishma alone in that battle.
And Abhimanyu, and the five sons of Draupadi also, with mighty weapons
upraised, rushed against Bhishma in battle. All those firm bowmen,
unretreating from battle, pierced Bhishma in diverse parts of his body
with well-aimed shafts. Disregarding all those shafts, large in number,
shot by those foremost of princes belonging to the Pandava host, Bhishma
of undepressed soul penetrated into the Pandava ranks. And the grandsire
baffled all those arrows, as if sporting the while. Frequently looking at
Sikhandin the prince of the Panchalas with a laugh, he aimed not a single
arrow at him, recollecting his femininity. On the other hand, he slew
seven great car-warriors belonging to Drupada's division. Then confused
cries of woe soon arose amongst the Matsyas, the Panchalas, and the
Chedis, who were together rushing at that single hero. With large numbers
of foot-soldiers and steeds and cars, and with showers of arrows, O
scorcher of foes, they overwhelmed that single warrior, viz., Bhishma the
son of Bhagirathi, that scorcher of foes, like the clouds overwhelming
the maker of day. Then in that battle between him and them, which
resembled the battle between the gods and the Asuras in days of old, the
diadem-decked (Arjuna), placing Sikhandin before him, pierced Bhishma
(repeatedly).'



SECTION CXX

Sanjaya said, "Thus all the Pandavas, placing Sikhandin before them
pierced Bhishma in that battle repeatedly surrounding him on all sides.
And all the Srinjayas, uniting together, struck him with dreadful
Sataghnis, and spiked maces, and battle-axes, and mallets, and short
thick clubs, and bearded darts, and other missiles, and arrows furnished
with golden wing, and darts and lances and kampanas; and with long
shafts, and arrows furnished with heads shaped like the calf-tooth, and
rockets. Thus afflicted by many, his coat of mail was pierced everywhere.
But though pierced in every vital part, Bhishma felt no pain. On the
other hand, he then seemed to his enemies to resemble in appearance the
(all-destructive) fire that rises at the end of Yuga. His bow and arrows
constituted the blazing flames (of that fire). The flight of his weapons
constituted its (friendly) breeze. The rattle of his car-wheels
constituted its heat and mighty weapons constituted its splendour. His
beautiful bow formed its fierce tongue, and the bodies of heroic
warriors, its profuse fuel. And Bhishma was seen to roll through the
midst of crowds of cars belonging to those kings, or to come out (of the
press) at times, or course once more through their midst. Then,
disregarding the king of the Panchalas and Dhrishtaketu, he penetrated, O
monarch, into the midst of the Pandava army. He then pierced the six
Pandava warriors, viz., Satyaki, and Bhima, and Dhananjaya the son of
Pandu, and Drupada, and Virata, and Dhrishtadyumna of Prishata's race,
with many excellent arrows of great sharpness and dreadful whizz and
exceeding impetuosity, and capable of piercing through every kind of
armour. Those mighty car-warriors, however, checking those keen shafts,
afflicted Bhishma with great force, each of them striking him with ten
shafts. Those mighty shafts, whetted on stone and furnished with golden
wings, which the great car-warrior Sikhandin shot, quickly penetrated
into Bhishma's body. Then the diadem-decked (Arjuna), excited with wrath,
and placing Sikhandin ahead rushed at Bhishma and cut off the latter's
bow. Thereupon mighty car-warriors, seven in number, viz., Drona and
Kritavarman, and Jayadratha the ruler of the Sindhus, and Bhurisravas,
and Sala, and Salya, and Bhagadatta could not brook that act of Arjuna.
Inflamed with rage, they rushed at him. Indeed, those mighty
car-warriors, invoking into existence celestial weapons, fell with great
wrath upon that son of Pandu, and covered him with their arrows. And as
they rushed towards Phalguni's car, the noise made by them was heard to
resemble that made by the ocean itself when it swelleth in rage at the
end of the Yuga, Kill, Bring up (our forces), Take, Pierce, Cut off, this
was the furious uproar heard about Phalguni's car. Hearing that furious
uproar, the mighty car-warriors of the Pandava army rushed forward, O
bull of Bharata's race, for protecting Arjuna. They were Satyaki, and
Bhimasena, and Dhrishtadyumna of Prishata's race, and both Virata and
Drupada, and the Rakshasa Ghatotkacha, and the wrathful Abhimanyu. These
seven, inflamed with rage, and armed with excellent bows, rushed with
great speed. And the battle that took place between these and the Kaurava
warriors was fierce, making the hair stand on end, and resembling O chief
of the Bharatas, the battle of the gods with the Danavas. Sikhandin,
however, that foremost of car-warriors, protected in the battle by the
diadem-decked (Arjuna), pierced Bhishma, in that encounter, with ten
shafts after the latter's bow had been cut off. And he struck Bhishma's
charioteer with other shafts, and cut off the latter's standard with one
shaft. Then the son of Ganga took up another bow that was tougher. That
even was cut off by Phalguni with three sharp shafts. Indeed, that
chastiser of foes, viz., Arjuna, who was capable of drawing the bow with
even his left hand, excited with rage, one after another, cut off all the
bows that Bhishma took up. Then Bhishma, whose bows were thus cut off,
excited with rage, and licking the corners of his mouth, took up a dart
that was capable of riving a hill. In rage he hurled it at Phalguni's
car. Beholding its course towards him like the blazing bolt of heaven,
the delighter of the Pandavas fixed five sharp broad-headed arrows (on
his bow-string). And with those five arrows, O chief of the Bharatas, the
angry Arjuna cut off into five fragments that dart hurled from Bhishma's
arms. Thus cut off by the angry Arjuna, that dart then fell down like a
flash of lightning separated from a mass of clouds. Beholding his dart
cut off, Bhishma became filled with rage. That hero, that subjugator of
hostile cities, then began to reflect. And he said unto himself, 'With
only a single bow I could slay all the Pandavas, if the mighty Vishnu
himself had not been their protector. For two reasons, however, I will
not fight with the Pandavas, viz., their unslayableness, and the
femininity of Sikhandin. Formerly, when my sire wedded Kali, he pleased
(with me) gave me two boons, viz., that I should be incapable of being
slain in battle, and that my death should depend on my own choice. I
should, however, now wish my own death, this being the proper hour.'
Ascertaining this to be the resolve of Bhishma of immeasurable energy,
the Rishis and the Vasus stationed in the firmament, said, 'That which
hath been resolved by thee is approved by us also, O son! Act according
to thy resolution, O king. Withdraw thy heart from battle.' On the
conclusion, of those words, fragrant and auspicious breeze charged with
particles of water, began to blow along a natural direction. [486] And
celestial cymbals of loud sounds began to beat. And a flowery shower fell
upon Bhishma, O sire. The words spoken by the Rishis and the Vasus,
however, O king, were not heard by any one save Bhishma himself. I also
heard them, through the power conferred on me by the Muni. Great was the
grief, O monarch, that filled the hearts of the celestials at the thought
of Bhishma, that favourite of all the worlds, falling down from his car.
Having listened to these words of the celestials, Santanu's son Bhishma
of great ascetic merit rushed out at Vibhatsu, even though he was then
being pierced with sharp arrows capable of penetrating through every
armour. Then Sikhandin, O king, excited with rage, struck the grandsire
of the Bharatas in the chest with nine sharp arrows. The Kuru grandsire
Bhishma, however, though struck by him in battle, thus, trembled not, O
monarch, but remained unmoved like a mountain during an earthquake. Then
Vibhatsu, drawing his bow Gandiva with a laugh, pierced the son of Ganga
with five and twenty arrows. And once more, Dhananjaya, with great speed
and excited with wrath struck him in every vital part with hundreds of
arrows. Thus pierced by others, also with thousands of arrows, the mighty
car-warrior Bhishma pierced those others in return with great speed. And
as regards the arrows shot by those warriors, Bhishma, possessed of
prowess in battle that was incapable of being baffled, equally checked
them all with his own straight arrows. Those arrows, however, endued with
wings of gold and whetted on stone, which the mighty car-warrior
Sikhandin shot in that battle, scarcely caused Bhishma any pain. Then the
diadem-decked (Arjuna), excited with rage and placing Sikhandin to the
fore, approached Bhishma (nearer) and once more cut off his bow. And then
piercing Bhishma with ten arrows, he cut off the latter's standard with
one. And striking Bhishma's chariot with ten arrows, Arjuna caused him to
tremble. The son of Ganga then took up another bow that was stronger.
Within, however, the twinkling of an eye, as soon, in fact, as it was
taken up, Arjuna cut that bow also into three fragments with three
broad-headed shafts. And thus the son of Pandu cut off in that battle
even all the bows of Bhishma. After that, Bhishma the son of Santanu, no
longer desired to battle with Arjuna. The latter, however, then pierced
him with five and twenty arrows. That great bowman, thus pierced greatly,
then addressed Dussasana, and skid, 'Behold, Partha, that great
car-warrior of the Pandavas, excited with wrath in battle, pierceth me
alone with many thousands of arrows. He is incapable of being vanquished
in battle by the wielder of the thunder-bolt himself. As regards myself
also, O hero, the very gods, Danavas and Rakshasas united together, are
incapable of vanquishing me. What I shall say then of mighty car-warriors
among men?' While Bhishma was thus speaking to Dussasana, Phalguni with
sharp shafts, and placing Sikhandin to the fore, pierced Bhishma in that
battle. Then Bhishma, deeply and excessively pierced by the wielder of
Gandiva with keen-pointed shafts, once more addressed Dussasana with a
smile and said, 'These arrows coursing towards me in one continuous line,
whose touch resembleth that of heaven's bolt, have been shot by Arjuna.
These are not Sikhandin's. Cutting me to the quick, piercing through even
my hard coat of mail, and striking me with the force of mushalas, these
arrows are not Sikhandin's. Of touch as hard as that of the Brahmana's
rod (of chastisement), [487] and of impetus unbearable as that of the
thunder-bolt, these arrows are afflicting my vital forces. These are not
Sikhandin's. Of the touch of maces and spiked bludgeons, those arrows are
destroying my vital forces like messengers of Death commissioned (by the
grim king himself). These are not Sikhandin's. Like angry snakes of
virulent poison, projecting their tongues out, these are penetrating into
my vitals. These are not Sikhandin's--these that cut me to the quick like
the cold of winter cutting kine to the quick. Save the heroic wielder of
Gandiva, viz., the ape-bannered Jishnu, even all other kings united
together cannot cause me pain. Saying these words, Bhishma, the valiant
son of Santanu, as if for the object of consuming the Pandavas, hurled a
dart at Partha. Partha, however, caused that dart to drop down, cutting
it into three fragments with three shafts, in the very sight, O Bharata,
of all the Kuru heroes of thy army. Desirous of obtaining either death or
victory, the son of Ganga then took up a sword and a shield decked with
gold. Before, however, he could come down from his car, Arjuna cut off by
means of his arrows, that shield into a hundred fragments. And that feat
of his seemed exceedingly wonderful. Then the king Yudhishthira urged his
own troops, saying, 'Rush ye at Ganga's son. Do not entertain the
slightest fear'. Then, armed with bearded darts, and lances, and arrows,
from all sides, with axes, and excellent scimitars, and long shafts of
great sharpness, with calf-toothed arrows, and broad-headed shafts, they
all rushed at that single warrior. Then arose from among the Pandava host
a loud shout. Then thy sons also, O king, desirous of Bhishma's victory,
surrounded him and uttered leonine shouts. Fierce was the battle fought
there between thy troops and those of the enemy on that the tenth day, O
king, when Bhishma and Arjuna met together. Like unto the vortex that
occurs at the spot where the Ganga meets the Ocean, for a short while a
vortex occurred there where the troops of both armies met and struck one
another down. And the Earth, wet with gore, assumed a fierce form. And
the even and the uneven spots on her surface could no longer be
distinguished. Although Bhishma was pierced in all his vital limbs, yet
on that the tenth day he stayed (calmly) in battle, having slain ten
thousand warriors. Then that great bowman, Partha, stationed at the head
of his troops, broke the centre of the Kuru army. Ourselves then, afraid
of Kunti's son Dhananjaya having white steeds attached to his car, and
afflicted by him with polished weapons, fled away from the battle. The
Sauviras, the Kitavas, the Easterners, the Westerners, the Northerners,
the Malavas, the Abhishahas, the Surasenas, the Sivis, the Vasatis, the
Salwas, the Sayas, the Trigartas, the Amvashthas, and the
Kaikeyas. [488]--these and many other illustrious warriors,--afflicted
with arrows and pained by their wounds, abandoned Bhishma in that battle
while he was fighting with the diadem-decked (Arjuna). Then a great many
warriors, surrounding that single warrior on all sides, defeated the
Kurus (that protected him) and covered him with shower of arrows. Throw
down, Seize, Fight, Cut into pieces,--this was the furious uproar, O
king, heard in the vicinity of Bhishma's car. Having slain in that
battle, O monarch, (his foes) by hundreds and thousands, there was not in
Bhishma's body space of even two fingers' breadth that was not pierced
with arrows. Thus was thy sire mangled with arrows of keen points by
Phalguni in that battle. And then he fell down from his car with his head
to the east, a little before sunset, in the very sight of thy sons. And
while Bhishma fell, loud cries of alas and oh, O Bharata, were heard in
the welkin uttered by the celestials and the kings of the earth. And
beholding the high-souled grandsire falling down (from his car), the
hearts of all of us fell with him. That foremost of all bowmen, that
mighty-armed hero, fell down, like an uprooted standard of Indra, making
the earth tremble the while. [489] Pierced all over with arrows, his body
touched not the ground. At that moment, O bull of Bharata's race, a
divine nature took possession of that great bowman lying on a bed of
arrows. The clouds poured a (cool) shower (over him) and the Earth
trembled. While falling he had marked that the Sun was then in the
southern solstice. That hero, therefore, permitted not his senses to
depart, thinking of that (inauspicious) season (of death). And all around
in the welkin he heard celestial voices saying, 'Why, Oh why, should
Ganga's son, that foremost of all warriors of weapons, yield up his life
during the southern declension?' Hearing these words, the son of Ganga
answered, 'I am alive!' Although fallen upon the earth, the Kuru
grandsire Bhishma, expectant of the northern declension, suffered not his
life to depart. Ascertaining that to be his resolve, Ganga, the daughter
of Himavat, sent unto him the great Rishis in swanlike form. Then those
Rishis in the forms of swans inhabiting the Manasa lake, quickly rose up,
and came together, for obtaining a sight of the Kuru grandsire Bhishma,
to that spot where that foremost of men was lying on his bed of arrows.
Then those Rishis in swanlike forms, coming to Bhishma, beheld that
perpetuator of Kuru's race lying on his bed of arrows. Beholding that
high-souled son of Ganga, that chief of the Bharatas, they walked round
him, and the Sun being then in the southern solstice, they said,
addressing one another, these words, 'Being a high-souled person, why
should Bhishma pass out (of the world) during the southern declension?'
Having said these words, those swans went away, proceeding towards the
southern direction. Endued with great intelligence, Bhishma, O Bharata.
beholding them, reflected for a moment. And the son of Santanu then said
unto them. 'I will never pass out (of the world) as long as the Sun is in
the southern solstice. Even this is my resolve. I will proceed to my own
ancient abode when the Sun reacheth the northern solstice. Ye swans, I
tell you this truly. Expectant of the northern declension I will hold my
life. Since I have the fullest control over the yielding up of my life, I
will, therefore, hold life, expectant of death during the northern
declension. The boon that was granted to me by my illustrious sire, to
the effect that my death would depend on my own wish O, let that boon
become true. I will hold my life, since I have control in the matter of
laying it down.' Having said these words to those swans, he continued to
lie down on his bed of arrows.

"When that crest of the Kuru race, viz., Bhishma of great energy, fell
down, the Pandavas and the Srinjayas uttered leonine shouts. When the
grandsire of the Bharatas who was endued with great might was overthrown,
thy son, O bull of Bharata's race, knew not what to do. And all the Kurus
were entirely deprived of their senses. And the Kurus headed by Kripa,
and Duryodhana, sighed and wept. And from grief they remained for a long
while deprived of their senses. And they remained perfectly still, O
monarch, without setting their hearts on battle. As if seized by thighs,
they stood motionless, without proceeding against the Pandavas. When
Santanu's son Bhishma of mighty energy, who was (regarded as) unslayable,
was slain, all of us thought that the destruction of the Kuru king was at
hand. [490] Vanquished by Savyasachin, with our foremost heroes slain, and
ourselves mangled with sharp arrows, we knew not what to do. And the
heroic Pandavas possessed of massive arms that looked like spiked maces,
having obtained the victory and won a highly blessed state in the other
world, [491] all blew their great conches. And the Somakas and the
Panchalas all rejoiced, O king. Then when thousands of trumpets were
blown, the mighty Bhimasena slapped his arm-pits and uttered loud shouts.
When the all-powerful son of Ganga was slain, the heroic warriors of both
armies, laying down their weapons, began to reflect thoughtfully. And
some uttered loud shrieks and some fled away, and some were deprived of
their senses. And some censured the practices of the Kshatriya order and
some applauded Bhishma. And the Rishis and the Pitris all applauded
Bhishma of high vows. And the deceased ancestors of the Bharatas also
praised Bhishma. Meanwhile the valiant and intelligent Bhishma, the son
of Santanu, having recourse to that Yoga which is taught in the great
Upanishads and engaged in mental prayers, remained quiet, expectant of
his hour."



SECTION CXXI

Dhritarashtra said, 'Alas, what was the state of (my) warriors, O
Sanjaya, when they were deprived of the mighty and god-like Bhishma who
had become a Brahmacharin for the sake of his reverend sire? Even then I
regarded the Kurus and all the others as slain by the Pandavas when
Bhishma, despising the son of Drupada, struck him not. Wretch that I am,
also, I hear today of my sire's slaughter. What can be a heavier sorrow
than this? My heart assuredly, O Sanjaya, is made of adamant, since it
breaketh not into a hundred fragments on hearing of Bhishma's death! Tell
me, O thou of excellent vows, what was done by that lion among the Kurus,
viz., the victory-desiring Bhishma when he was slain in battle. I cannot
at all brook it that Devavrata should be slain in battle. Alas, he that
was not slain by Jamadagni's son himself in days of old by means of even
his celestial weapons, alas, he hath now been slain by Drupada's son
Sikhandin, the prince of Panchala!--

'Sanjaya said,--"Slain in the evening the Kuru grandsire Bhishma saddened
the Dhartarashtras and delighted the Panchalas. Falling down on the
earth, he lay on his bed of arrows without however, touching the earth
with his body. Indeed, when Bhishma, thrown down from his car fell upon
the surface of the earth, cries of Oh and Alas were heard among all
creatures. When that boundary-tree of the Kurus, viz., the ever
victorious Bhishma, fell down, fear entered the hearts, O king, of the
Kshatriyas of both the armies. Beholding Bhishma, the son of Santanu,
with his standard overthrown and his armour cut open, both the Kurus and
the Pandavas were inspired, O monarch, with sentiments of cheerlessness.
And the welkin was enveloped with a gloom and the Sun himself became dim.
The Earth seemed to utter loud shrieks when the son of Santanu was slain.
This one is the foremost of those conversant with the Vedas! This one is
the best of those that are conversant with the Vedas!--Even thus did
creatures speak of that bull among men as he lay (on his bed of
arrows).This one, formerly, ascertaining his sire Santanu to be afflicted
by Kama, this bull among men, resolved to draw up his vital steed!--Even
thus did the Rishis together with the Siddhas and the Charanas said of
that foremost one of the Bharatas as he lay on his bed of arrows. When
Santanu's son Bhishma, the grandsire of the Bharatas, was slain, thy
sons, O sire, knew not what to do. Their faces wore an expression of
grief. The splendour of their countenances seemed to abandon them, O
Bharata! All of them stood in shame, hanging down their heads. The
Pandavas, on the other hand, having, won the victory, stood at the head
of their ranks. And they all blew their large conchs decked with gold.
And when in consequence of their joys thousands of trumpets, O sinless
one, were blown there, we beheld O monarch, the mighty Bhimasena, the son
of Kunti, sporting in great glee, having quickly slain many hostile
warriors endued with great strength. And a great swoon overtook all the
Kurus. And Karna and Duryodhana repeatedly drew long breaths. When the
Kuru grandsire Bhishma fell down, thus, cries of sorrow were heard all
round, and the greatest confusion prevailed (among the Kuru army).
Beholding Bhishma fallen, thy son Dussasana, with great speed, entered
the division commanded by Drona. That hero, clad in mail and at the head
of his own troops, had been placed by his elder brother (for the
protection of Bhishma). That tiger among men now came, plunging the
troops he had commanded into grief. Beholding him coming towards them,
the Kauravas surrounded prince Dussasana, desirous, O monarch, of hearing
what he had to say. Then Dussasana of Kuru's race informed Drona of
Bhishma's slaughter. Drona then, hearing those evil tidings, suddenly
fell down from his car. Then the valiant son of Bharadwaja, quickly
recovering his senses, forbade the Kuru army, sire, to continue the
fight. Beholding the Kurus desist from battle, the Pandavas also, through
messengers on fleet horses, forbade their orders, ceased to fight, the
kings of both armies, putting off their armour, all repaired to Bhishma.
Desisting from the fight, thousands of (other) warriors then, proceeded
towards the high-souled Bhishma like the celestials towards the Lord of
all creatures. Approaching Bhishma who was then, O bull of Bharata's
race, lying (on his bed of arrows), the Pandavas and the Kurus stood
there, having offered him their salutations. Then Santanu's son Bhishma
of righteous soul addressed the Pandavas and the Kurus who having
reverenced him thus, stood before him. And he said,--Welcome to you, ye
highly blessed ones! Welcome to you, ye mighty car-warriors! Gratified am
I with your sight, ye that are the equals of the very gods.--Thus
addressing them with his head hanging down, he once more said,--'My head
is hanging down greatly. Let a pillow be given to me!--The kings
(standing there) then fetched many excellent pillows that were very soft
and made of very delicate fabrics. The grandsire, however, desired them
not. That tiger among men then said unto those kings with a
laugh,--These, ye kings, do not become a hero's bed.--Beholding them that
foremost of men, that mightiest of car-warriors in all the worlds, viz.,
the mighty-armed Dhananjaya the son of Pandu, he said,--O Dhananjaya, O
thou of mighty arms, my head hangeth down, O sire! Give me a pillow such
as thou regardest to be fit!--'"



SECTION CXXII

"Sanjaya said,--'Stringing then his large bow and reverentially saluting
the grandsire, Arjuna, with eyes filled with tears, said these words, O
foremost one among the Kurus, O thou that art the first among all
wielders of weapons, command me, O invincible one, for I am thy slave!
What shall I do, O grandsire!--Unto him Santanu's son said,--My head, O
sire, hangeth down!--O foremost one among the Kuru's O Phalguni, get me a
pillow! Indeed, give me one without delay O hero, that would become my
bed! Thou O Partha, art competent, thou art the foremost of all wielders
of bows! Thou art conversant with the duties of Kshatriyas and thou art
endued with intelligence and goodness!--Then Phalguni, saying,--So be
it--desired to do Bhishma's bidding. Taking up Gandiva and a number of
straight shafts, and inspiring them with mantras, and obtaining the
permission of that illustrious and mighty car-warrior of Bharata's race,
Arjuna then, with three keen shafts endued with great force, supported
Bhishma's head. Then that chief of the Bharatas, viz., Bhishma of
virtuous soul, conversant with the truths of religion, seeing that
Arjuna, having divined his thought, had achieved that feat, became highly
gratified. And after that pillow had thus been given to him, he applauded
Dhananjaya. And casting his eyes upon all the Bharatas there, he
addressed Kunti's son Arjuna, that foremost of all warriors, that
enhancer of the joys of his friends and said,--Thou hast given me, O son
of Pandu, a pillow that becometh my bed! If thou hadst acted otherwise, I
would have cursed thee, from wrath! Even thus, O mighty-armed one, should
a Kshatriya, observant of his duties, sleep on the field of battle on his
bed of arrows!--Having addressed Vibhatsu thus, he then said unto all
those kings and princes that were present there, these words:--Behold ye
the pillow that the son of Pandu hath given me! I will sleep on this bed
till the Sun turneth to the northern solstice! Those king that will then
come to me will behold me (yield up my life)! When the Sun on his car of
great speed and unto which are yoked seven steeds, will proceed towards
the direction occupied by Vaisravana, verily, even then, will I yield up
my life like a dear friend dismissing a dear friend! Let a ditch be dug
here around my quarters ye kings! Thus pierced with hundreds of arrows
will I pay my adorations to the Sun? As regards yourselves, abandoning
enmity, cease ye from the fight, ye kings--

'Sanjaya continued,--"Then there came unto him some surgeons well trained
(in their science) and skilled in plucking out arrows, with all becoming
appliances (of their profession). Beholding them, the son of Ganga said
unto thy son,--'Let these physicians, after proper respect being paid to
them, be dismissed with presents of wealth. Brought to such a plight,
what need have I now of physicians? I have won the most laudable and the
highest state ordained in Kshatriya observances! Ye kings, lying as I do
on a bed of arrows, it is not proper for me to submit now to the
treatment of physicians. With these arrows on my body, ye rulers of men,
should I be burnt!'--Hearing these words of his, thy son Duryodhana
dismissed those physicians, having honoured them as they deserved. Then
those kings of diverse realms, beholding that constancy in virtue
displayed by Bhishma of immeasurable energy, were filled with wonder.
Having given a pillow to thy sire thus, those rulers of men, those mighty
car-warriors, viz., the Pandavas and the Kauravas, united together, once
more approached the high-souled Bhishma lying on that excellent bed of
his. Reverentially saluting that high-souled one and circumambulating him
thrice, and stationing guards all around for his protection, those
heroes, with bodies drenched in blood, repaired for rest towards their
own tents in the evening, their hearts plunged into grief and thinking of
what they had seen.

Then at the proper time, the mighty Madhava, approaching the Pandavas,
those mighty car-warriors cheerfully seated together and filled with joy
at the fall of Bhishma, said unto Dharma's son Yudhishthira these
words,--"By good luck victory hath been thine, O thou of Kuru's rare! By
good luck hath Bhishma been overthrown, who is unslayable by men, and is
a mighty car-warrior of aim incapable of being baffled! Or, perhaps, as
destiny would have it, that warrior who was master of every weapon,
having obtained thee for a foe that canst slay with thy eyes alone, hath
been consumed by thy wrathful eye!--Thus addressed by Krishna, king
Yudhishthira the just, replied unto Janardana, saying,--Through Thy grace
is Victory, through Thy wrath is Defeat! Thou art dispeller of the fears
of those that are devoted to thee. Thou art our refuge! It is not
wonderful that they should have victory whom Thou always protectest in
battle, and in whose welfare Thou art always engaged, O Kesava! Having
got Thee for our refuge, I do not regard anything as wonderful! Thus
addressed by him, Janardana answered with a smile,--O best of kings,
these words can come from thee alone!"



SECTION CXXIII

"Sanjaya said,--'After the night had passed away, O monarch, all the
kings, the Pandavas and the Dhartarashtras, repaired to the grandsire,
Those Kshatriyas then saluted that bull of their order, that foremost one
among the Kurus, that hero lying on a hero's bed, and stood in his
presence. Maidens by thousands, having repaired to that place, gently
showered over Santanu's son powdered sandal wood and fried paddy, and
garlands of flowers. And women and old men and children, and ordinary
spectators, all approached Santanu's son like creatures of the world
desirous of beholding the Sun. And trumpets by hundreds and thousands,
and actors, and mimes, and skilled mechanics also came to the aged Kuru
grandsire. And ceasing to fight, putting aside their coats of mail, and
lying aside their weapons, the Kurus and the Pandavas, united together,
came to the invincible Devavrata, that chastiser of foes. And they were
assembled together as in days of old, and cheerfully addressed one
another according to their respective ages. And that conclave full of
Bharata kings by hundreds and adorned with Bhishma, looked beautiful and
blazing like a conclave of the gods in heaven. And that conclave of kings
engaged in honouring the son of Ganga looked as beautiful as a conclave
of the celestials engaged in adorning their Lord, viz., the Grandsire
(Brahman). Bhishma, however, O bull of Bharata's race, suppressing his
agonies with fortitude though burning with the arrows (still sticking to
his body), was sighing like a snake. His body burning with these arrows,
and himself nearly deprived of his senses in consequence of his
weapon-wounds, Bhishma cast his eyes on those kings and asked for water.
Then those Kshatriyas, O king, brought thither excellent viands and
several vessels of cold water. Beholding that water brought for him,
Santanu's son said,--I cannot, O sire, now use any article of human
enjoyment! I am removed from the pale of humanity. I am lying on a bed of
arrows. I am staying here, expecting only the return of the Moon and the
Sun! Having spoken these words and thereby rebuked those kings, O
Bharata, he said,--I wish to see Arjuna!--The mighty-armed Arjuna then
came there, and reverentially saluting the grandsire stood with joined
hands, and said,--What shall I do?--Beholding then that son of Pandu, O
monarch, thus standing before him after having offered him respectful
salutations, Bhishma of righteous soul cheerfully addressed Dhananjaya,
saying,--Covered all over with thy shafts, my body is burning greatly!
All the vital parts of my body are in agony. My mouth is dry. Staying as
I am with body afflicted with agony, give me water, O Arjuna! Thou art a
great bowman! Thou art capable of giving me water duly!--The valiant
Arjuna then saying,--So be it,--mounted on his car, and striking his
Gandiva with force, began to stretch it. Hearing the twang of his bow and
the slap of his palms which resembled the roar of the thunder, the troops
and the kings were all inspired with fear. Then that foremost of
car-warriors, mounted on his car, circumambulated that prostrate chief of
the Bharatas, that foremost of all wielders of weapons. Aiming then a
blazing arrow, after having inspired it with Mantras and identified it
with the Parjanya weapon, in the very sight of the entire army, the son
of Pandu, viz., Partha, pierced the Earth a little to the south of where
Bhishma lay. Then there arose a jet of water that was pure, and
auspicious, and cool, and that resembling the nectar itself, was of
celestial scent and taste. And with that cool jet of water Partha
gratified Bhishma, that bull among the Kurus, of godlike deeds and
prowess. And at that feat of Partha who resembled Sakra himself in his
acts, all those rulers of Earth were filled with great wonder. And
beholding that feat of Vibhatsu implying superhuman prowess, the Kurus
trembled like kine afflicted with cold. And from wonder all the kings
there present waved their garments (in the air). And loud was the blare
of conchs and the beat of drums that were then heard all over the field.
And Santanu's son, his thirst quenched, then addressed Jishnu, O monarch,
and said, applauding him highly in the presence of all those kings, these
words, viz.,--O thou of mighty arms, this is not wonderful in thee, O son
of Kuru's race! O thou of immeasurable effulgence, even Narada spoke of
thee as an ancient Rishi! Indeed, with Vasudeva as thy ally, thou wilt
achieve many mighty feats which the chief of the celestials himself with
all the gods, of a certainty, will not venture to achieve! They that have
knowledge of such things know thee to be the destroyer of the whole
Kshatriya race! Thou art the one bowman among the bowmen of the world!
Thou art the foremost among men. As human beings are, in this world,
foremost of all creatures, as Garuda is the foremost of all winged
creatures; as the Ocean is the foremost among all receptacles of water
and the cow among all quadrupeds; as the Sun is the foremost amongst all
luminous bodies and Himavat among all mountains; as the Brahmana is the
foremost among all castes, art thou the foremost of all bowmen!
Dhritarashtra's son (Duryodhana) listened not to the words repeatedly
spoken by me and Vidura and Drona and Rama and Janardana and also by
Sanjaya. Reft of his senses, like unto an idiot, Duryodhana placed no
reliance on those utterances. Past all instructions, he will certainly
have to lie down for ever, overwhelmed by the might of Bhima!--Hearing
these words of his, the Kuru king Duryodhana became of cheerless heart.
Eyeing him, Santanu's son said,--Listen, O king! Abandon thy wrath! Thou
hast seen, O Duryodhana how the intelligent Partha created that jet of
cool and nectar-scented water! There is none else in this world capable
of achieving such feat. The weapons appertaining to Agni, Varuna, Soma,
Vayu, and Vishnu, as also those appertaining to Indra, Pasupati, and
Paramesthi, and those of Prajapati, Dhatri, Tashtri, Savitri, and
Vivaswat, all these are known to Dhananjaya alone in this world of men!
Krishna, the son of Devaki, also knoweth them. But there is none else
here that knoweth them. This son of Pandu, O sire, is incapable of being
defeated in battle by even the gods and the Asuras together. The feats of
this high-souled one are superhuman. With that truthful hero, that
ornament of battle, that warrior accomplished in fight, let peace, O
king, be soon made! As long as the mighty-armed Krishna is not possessed
by wrath, O chief of the Kurus, it is fit, O sire, that peace should be
made with the heroic Parthas! As long as this remnant of thy brothers is
not slain, let peace, O monarch, be made! As long as Yudhishthira with
eyes burning in wrath doth not consume thy troops in battle, let peace, O
sire, be made! As long as Nakula, and Sahadeva, and Bhimasena, the sons
of Pandu, do not, O monarch, exterminate thy army, it seems to me that
friendly relations should be restored between thee and the heroic
Pandavas! Let this battle end with my death, O sire! Make peace with the
Pandavas, Let these words that are uttered to thee by me be acceptable to
thee, O sinless one! Even this is what I regard to be beneficial both for
thyself and the race (itself of Kuru)! Abandoning thy wrath, let peace be
made with Parthas. What Phalguni hath already done is sufficient. Let
friendly relations be restored with the death of Bhishma! Let this
remnant (of warriors) live! Relent, O king! Let half the kingdom be given
to the Pandavas. Let king Yudhishthira the just, go to Indraprastha. O
chief of the Kurus, do not achieve a sinful notoriety among the kings of
the earth by incurring the reproach of meanness, becoming a fomentor of
intestine dissensions! Let peace come to all with my death! Let these
rulers of earth, cheerfully mix with one another! Let sire get back the
son, let sister's son get back the maternal uncle! If from want of
understanding and possessed by folly thou dost not harken to those timely
words of mine thou wilt have to repent greatly! What I say is true.
Therefore, desist even now! Having, from affection, said these words unto
Duryodhana in the midst of the kings, the son of the ocean-going (Ganga)
became silent. Though his vital limbs were burning with the arrow-wounds,
yet, prevailing over his agonies, he applied himself to yoga.

"Sanjaya continued--'Having heard these beneficial and peaceful words
fraught with both virtue and profit, thy son, however, accepted them not,
like a dying man refusing medicine."



SECTION CXXIV

"Sanjaya said,--'After Santanu's son Bhishma, O monarch, had become
silent, all those rulers of earth, there present, then returned to their
respective quarters. Hearing of Bhishma's slaughter that bull among men,
viz., Radha's son (Karna), partially inspired with fear quickly came
there. He beheld that illustrious hero lying on his bed of reeds. Then
Vrisha (Karna) endued with great glory, with voice choked in tears,
approaching that hero lying with eyes closed, fell at his feet. And he
said,--O chief of the Kurus, I am Radha's son, who while before thy eyes,
was everywhere looked upon by thee with hate!--Hearing these words, the
aged chief of the Kurus, the son of Ganga, whose eyes were covered with
film slowly raising his eyelids, and causing the guards to be removed,
and seeing the place deserted by all, embraced Karna with one arm, like a
sire embracing his son, and said these words with great affection:--Come,
come! Thou art an opponent of mine who always challengest comparison with
me! If thou hadst not come to me, without doubt, it would not have been
well with thee! Thou art Kunti's son, not Radha's! Nor is Adhiratha thy
father! O thou of mighty arms, I heard all this about thee from Narada as
also from Krishna-Dwaipayana! Without doubt, all this is true! I tell
thee truly, O son, that I bear thee no malice! It was only for abating
thy energy that I used to say such harsh words to thee! O thou of
excellent vows without any reason thou speakest ill of all the Pandavas!
Sinfully didst thou come into the world. It is for this that thy heart
hath been such. Through pride, and owning also to thy companionship with
the low, thy heart hateth even persons of merit! It is for this that I
spoke such harsh words about thee in the Kuru camp! I know thy prowess in
battle, which can with difficulty be borne on earth by foes! I know also
thy regard for Brahmanas. thy courage, and thy great attachment to
alms-giving! O thou that resemblest a very god, amongst men there is none
like thee! For fear of intestine dissensions I always spoke harsh words
about thee. In bowmanship, in aiming weapon, in lightness of hand and in
strength of weapons, thou art equal to Phalguni himself, or the
high-souled Krishna! O Karna, proceeding to the city of Kasi, alone with
thy bow, thou hadst crushed the kings in battle for procuring a bride for
the Kuru king! The mighty and invincible king Jarasandha also, ever
boastful of his prowess in battle, could not become thy match in fight!
Thou art devoted to Brahmanas; thou always fightest fairly! In energy and
strength, thou art equal to a child of the celestials and certainly much
superior to men. The wrath I cherished against thee is gone. Destiny is
incapable of being avoided by exertion. O slayer of foes, the heroic sons
of Pandu are thy uterine brothers! If thou wishest to do what is
agreeable to me, unite with them, O thou of mighty arms! O son of Surya,
let these hostilities end with me! Let all the kings of Earth be to-day
freed from danger!--

"'Karna said I know this, O thou of mighty arms! All this without doubt,
is (as thou sayest)! As thou tellest me, O, Bhishma, I am Kunti's son,
and not the son of a Suta! I was, however, abandoned by Kunti, and I have
been reared by a Suta. Having (so long) enjoyed the wealth of Duryodhana,
I dare not falsify it now. Like Vasudeva's son who is firmly resolved for
the sake of the Pandavas, I also, O thou that makest profuse presents to
Brahmanas, am prepared to cast away my possessions, my body itself, my
children, and my wife, for Duryodhana's sake! Death from disease, O thou
of Kuru's race, doth not become a Kshatriya! Relying upon Suyodhana I
have always offended the Pandavas! This affairs is destined to take its
course. It is incapable of being prevented. Who was there that would
venture to overcome Destiny by exertion? Various omens indicating the
destruction of the Earth. O grandsire, were noticed by thee and declared
in the assembly. It is well known to me that the son of Pandu, and
Vasudeva, are incapable of being conquered by other men. Even with them
we venture to fight! I will vanquish the son of Pandu in battle! Even
this is my firm resolve! I am not capable, of casting off this fierce
animosity (that I cherish against the Pandavas)! With a cheerful heart,
and keeping the duties of my order before my eye, I will contend against
Dhananjaya. Firmly resolved that I am on battle, grant me thy permission,
O hero! I will fight. Even this is my wish. It behoveth thee to forgive
me also any harsh words that I may have at any time uttered against thee
or any act that I may have done against thee from anger or
inconsiderateness!--"

"'Bhishma said,--If, indeed, thou art unable to cast off this fierce
animosity, I permit thee, O Karna! Fight, moved by the desire of heaven!
Without anger and without vindictiveness, serve thou the king according
to thy power and according to thy courage and observant of the conduct of
the righteous! Have then my permission, O Karna! Obtain thou that which
thou seekest! Through Dhananjaya thou wilt obtain all those regions
(hereafter) which are capable of being had by fulfilling the duties of a
Kshatriya! Freed from pride, and relying on thy (own) might and energy,
engage in battle, since a Kshatriya cannot have a (source of) greater
happiness than a righteous battle. For a long while I made great efforts
for bringing about peace! But I succeeded not, O Karna, in the task!
Truly do I say this unto thee!--"

"'Sanjaya continued,--'After the son of Ganga had said this, Radha's son
(Karna) having saluted Bhishma and obtained his forgiveness, got up on
his car and proceeded towards (the quarters of) thy son.'

The End of Bhishma Parva

FOOTNOTES

1. Tapas-kshetra because Kuru, the common ancestor of the rival houses,
performed his ascetic austerities there. Since Kuru's time, many ascetics
took up their abode there.

2. Some texts have Duddharsham for Durddharshas.

3. Literally, "gives heat".

4. 'Varna' is used here in the sense of races and not castes.

5. This sloka is variously read. For bhauman in the first line some texts
read bhimam which I have adopted. For sahasa in the second line some
texts have rajasa, and then aditye (locative) for 'adityas'.

6. The Bombay text is evidently faulty here; it repeats the second half
of the 7th sloka, making the second half of the 25th the first half of
the 24th.

7. i.e., stragglers should not be slain.

8. Literally, "confiding."

9. The Bombay text has Castropanayishu; the Bengal texts have
Castropojibishu.

10. Rather, "have their periods run out."

11. The Bombay text reads pralahshaye for prajashaye. I have adopted the
former.

12. Both the Bengal and the Bombay editions have Kukkuran for Kukkutan as
the Burdwan Pundits correct it. A bitch producing dogs and bitches would
be no anomaly.

13. Unlike the Bengal editions, the Bombay edition correctly includes
this sloka, or rather half sloka, within the 17th, making the 17th a
triplet instead of a couplet. For the well-known word Dhishthitas
however, the Bombay text has Vishthitas.

14. The Bombay text reads Paricchanna for Paricchinna. The former is
better.

15. Vaisase is explained by Nilakantha as Virodhe. Conttavarta---a river
having bloody eddies.

16. Conitam cchardayanniva. I have adopted Nilakantha's explanation. The
Burdwan Pundits take it as referring to "weapons" instead of "hearers."
The passage, however, may mean that the bird screams so frightfully as if
it vomits blood. The only thing that militates against this
interpretation is that cchardayan is a causal verb. In the Mahabharata,
however, causal forms are frequently used without causal meaning.

17. This sloka is omitted in many editions, though it is certainly
genuine. I have rendered it very freely, as otherwise it would be
unintelligible. The fact is, three lunations twice meeting together in
course of the same lunar fortnight is very rare. The lunar-fortnight
(Paksha) being then reduced by two days, the day of full-moon or that of
new moon, instead of being (as usual) the fifteenth day from the first
lunation becomes the thirteenth day. Lunar-eclipses always occur on days
of the full-moon, while solar-eclipses on those of the new moon. Such
eclipses, therefore, occurring on days removed from the days of the first
lunation by thirteen instead of (as usual) fifteen days, are very
extraordinary occurrences.

18. Vishamam is battle or war, and akranda is weeping or productive of
grief. The latter word may also mean a fierce battle. If understood in
this sense, Vishamam may be taken as indicating hostility, or absence of
peace.

19. Nilakantha explains this in a long note the substance of which is
appended below. Kings are divided into three classes, viz., owners of
elephants (Gajapati), owners of horses (Aswapati), and owners of men
(Narapati). If an evil-omened planet (papa-graha) sheds its influence
upon any of the nine constellations beginning with Aswini, it forebodes
danger to Aswapatis; if on any of the nine beginning with Magha, it
forebodes danger to Gajapatis; and if on any of the nine beginning with
Mula, it forebodes danger to Narapatis. What Vyasa says here, therefore,
is that one or another papa-graha has shed its influence upon one another
of each of the three classes of constellations, thus foreboding danger to
all classes of kings.

20. Vide note ante.

21. Aparvani, i.e., not on Parva days or days of full-moon and new-moon
as ordinarily coming. The Bombay edition, after aparvani, reads grahenau
tau. A better reading unquestionably grastavetau, as many Bengal texts
have.

22. Pratisrotas; strict grammar would require pratisrotasas; the meaning
is that those that flowed east to west now flow west to east, &c. For
kurddanti some texts have narddanti which is certainly better. Kurddanti
means play or sport; wells playing like bulls would be unmeaning, unless
the sport is accompanied by bellowing.

23. The Burdwan Pundits reads suskasani for sakrasani. The latter,
however, is the true reading.

24. The original is very obscure. Uluka is explained by Nilakantha as a
brand (used for want of lambs). The line, however, is elliptical. The
Burdwan Pundits introduce an entirely new line.

25. Mahabhuta is swelling greatly.

26. Parena is explained by Nilakantha as atisayena.

27. Some of the Bengal texts read anugraham (making the initial a silent
after maharshe, in the vocative case). There can be no doubt however,
that this is incorrect. The true reading is nadharmam which I have
adopted. The Bombay text reads na cha dharmam. The introduction of the
article cha needlessly makes the line incorrect as to metre.

28. The second line of the 67th sloka is very obscure. I have followed
Nilakantha in translating it thus. The sense seems to be, that when crows
hover behind an army, that is an auspicious sign; while it is an
inauspicious sign if they are seen ahead. I am not sure that Nilakantha
is right in taking the pronoun ye as referring to even crows.

29. Such as "don't fight, for you will be dead men soon." &c.

30. Nilakantha explains these five species thus: trees such as the
peepul; gulma (shrub), as kusa, kasa, &c., growing from a clump
underneath; creepers, such as all plants growing upon the soil but
requiring some support to twine round; Valli, those that creep on the
earth and live for a year only, such, as the gourd, the pumpkin, etc.,
and lastly, Trina, such as grass and all plants that are stemless, having
only their barks and leaves.

31. When Gayatri, or Brahma or the Universe, is mentioned, these
twenty-four are indicated, five of which exist independently, the
remaining nineteen being the result of five in those various proportions.

32. I have rendered 4 and 5 a little too freely. The language of the
original is very terse.

33. Samyam is homogeneity. The allusion is to the state of the universe
before creation, when there exists nothing but a homogeneous mass or
Brahma alone. The first compound of the 2nd line is read differently. The
Burdwan Pandits and the Bombay edition read anyonyam (in the accusative);
many of the Bengal texts read anyonyena (in the instrumental). The
meaning is scarcely affected by this difference of reading.

34. The order of destruction is that earth merges into water, water into
fire, fire into air, and air into space. And so the order of birth is
that from space arises air, from air arises fire, from fire arises water,
and from water arises earth.

35. Nilakantha explains the last six slokas as having an esoteric
meaning. By Sudarsana he understands the mind. The rest is explained
consistently. Interpretations, however, are not rare among commentators
seeking to put sense in non-sense.

36. The Bombay text reads Varsha parvatas for parvatas samas.

37. For Pinaddha occurring in the Bengal texts, the Bombay edition reads
Vichitra.

38. The Bengal texts add a line here which is properly omitted in the
Bombay edition.

39. After the 10th occurs a line in the Bengal text which is evidently
vicious.

40. Day of the full-moon and that of the new-moon.

41. The Bengal texts, except the Burdwan one, have divi for Daityas, of
course, the latter reading is correct.

42. The Bombay text has Sarvatas (which is better) for Sarvata in the
Bengal texts.

43. in the first line of 28, the Bengal texts read Sirasas (ablative) for
Sikhhrat of the Bombay edition. In the last line of 29 also, the Bombay
text has plavantiva-pravegena for the Bengal reading patatyajapravegena.
No material difference of meaning arises if one or the other is accepted.

44. Alluding to the tradition of Siva's holding Ganga on his head and for
which the great god is sometimes called Gangadhara.

45. This word occurs in various forms, Ketumala and Ketumali being two
others.

46. The Bombay edition reads tu for cha after Jamvukhanda. The meaning
becomes changed.

47. The sacred stream Ganga is believed to have three currents. In heaven
the current is called Mandakini; on earth, it is called Ganga; and in the
subterraneous world it is called Bhogavati.

48. The Bengal texts, excepting the Burdwan one, incorrectly read Sakram
for Satram.

49. The correct reading is Gatimanti. Many of the Bengal texts
incorrectly read matimanti, which is unmeaning.

50. Many of the Bengal texts incorrectly read Merorapyyantaram for
Merorathottaram.

51. This sloka beginning with mani and ending with prabham is omitted in
the Bombay text, I don't think rightly. If anything that seems to be a
repetition is to be omitted.

52. i.e. "have fallen away from a celestial state."

53. In sloka 13, the Bengal texts read Bhayanakas for mahavalas. In 15
Mudhabhishekas for Purvabhishekas; is substituted in the Bombay text. In
1 again the Bombay text reads Subhas for drumas.

54. The Bengal texts have Chandrabhasa for Chandraprabha. The difference
is not material.

55. Both the Burdwan and the Bombay editions read Panchashat (five and
six). The Bengal texts generally have panchasat (fifty).

56. The Bombay edition reads Tasmat-sritigamatas param. The Bengal texts
read Yasmat-sringamatas param. The Bengal reading is better. The Asiatic
Society's edition contains a misprint. The meaning is, "Because Sringa
(jewelled mountain of that name), therefore superior." I have rendered it
somewhat freely.

57. They are but portions of the same Supreme Being.

58. i.e. mountains forming boundaries of divisions.

59. The Bombay text reads Ikshula and Krimi for "Ikshumlavi" occurring in
Bengal texts.

60. The Bengal texts have Gandakincha mahanadim. The Bombay text reads
Vandanancha mahanadim with a cha immediately before. The Burdwan Pandits
read Chandanancha mahanadim.

61. The Bombay texts read Tridiva for Nischita; this is incorrect, for
Tridiva occurs in the Bombay text itself a little before. The name
Lohatarini occurs in various forms.

62. For Vetravati, the Bengal texts read Chandrabhaga. Both Chandrabhaga
and Vetravati, however occur before.

63. Kamadhuk is that species of kine which always yield milk.

64. Nilakantha explains this in this way. The gods depend on sacrifices
performed by human beings; and as regards human beings, their food is
supplied by the Earth. Superior and inferior creatures, therefore, are
all supported by the earth; the Earth then is their refuge. The word
Earth in these slokas is sometimes used to signify the world and
sometimes the element of that name.

65. I render the last line a little too freely. If the saying is intended
to be general, the translation should run thus: "Up to this day there is
no man whose desires can be satiated."

66. The Bombay text reads Kimanyat Kathayami te. The Bengal reading is
Kimanyat srotumicchasi.

67. The Bombay text reads Tatas parena; the Bengal reading is Tatas
purvena. I adopt the former.

68. Probably this mythical account of Sakadwipa embodies some vague
tradition current in ancient India of some republic in Eastern Asia or
Oceanic Asia (further east in the Pacific). Accustomed as the Hindus were
to kingly form of government, a government without a king, would strike
them exactly in the way described in the last two slokas.

69. The second line of the 3rd sloka is read variously. The Bombay
edition incorrectly reads 'Parvataccha' etc. etc.,; the Bengal reading is
evameva etc. etc. The Bengal reading is better, although the true
reading, I apprehend, is Evametais &c., &c.

70. Vamanaka and Vamana are the same words the final ka being a suffix
causing no difference of meaning. So Andhakaraka and Andhakara are the
same.

71. Dig-gaja, i.e. an elephant supporting the globe. There are four such
in Hindu mythology or ten according to some accounts.

72. i.e., with the juice trickling down from their cheeks and mouth. In
the season of rut, a peculiar kind of juice issues from several parts of
an elephant's body. It is believed to be the temporal-juice. The stronger
and fierce the elephant, the greater the quantity of the juice that
issues out its body.

73. Tasya (singular of Tad) and sa (masculine singular of Tad) both refer
to the four elephants, Gaja-chatushtaya in singular.

74. Asamyadha lit. "Unbound" or "unrestrained," i.e. freely or
irregularly.

75. It is a remarkable fact that the ratio between the diameter and the
circumference of a circle was roughly known to the ancient Hindus. The
circumference is nearly, as stated here, three times and a half of the
diameter. The next ratio, of course, is slightly less, being three and
one-seventh.

76. The first word of this sloka is variously read. 'Yathadishtam' is the
Bengal reading, while the Bombay reading 'Yathoddishtam.' If the latter
reading were adopted, the meaning would be as indicated (in the Sastras).
The second line literally rendered, is "pacify thy son Duryodhana." But
how Dhritarashtra is to pacify his son having listened to the
geographical digression, is not easy to see.

77. For Sadhusattamas of the Bengal texts, the Bombay edition reads
Sadhusammatas. I adopt the last.

78. The last word in the first line of the 11th sloka, in the Bengal
texts, is 'Pravriha.' In the Bombay edition it is 'Anikaha.' The
difference in meaning is immaterial.

79. The first half of the first line, in the Bengal texts, is read as
'Kathamascha me putra', the Bombay text reads "Kathamascha me Yoddha'. If
the latter reading be adopted, the meaning would be--"Tell me how my
warriors were, etc. etc.

80. In the second line of sloka 3, for 'kim na asinmanastada' (what was
the state of mind of our men) the Bombay text reads 'Kimu asinmanastava'
(what was the state of your mind)?

81. The Plural pronouns 'ye' in the second line of the 8th sloka (changed
into 'ya' by rule of Sandhi because coming before tenam) is read 'ke' (or
ka)' by the Burdwan Pundits. I think the correction a happy one.
Nilakantha would take 7 and 8 and the first half of 9 as a complete
sentence reading 'Asya twama antike' (thou wert near him) for 'Asyaram
antike' (smiting or shooting arrows near).

82. Some of the Bengal texts have Panchalanam for Pandavanam.

83. The form of the 2nd line is a negative interrogative, implying,--'I
hope the Kurus did not abandon him.

84. This comparison, lengthy as it is, is not sustained throughout with
the usual felicity of Vyasa. In several parts it is undoubtedly faulty.
Slight variation of reading also occur here and there, without affecting
the sense materially.

85. Gachchhato durgam gatim. The Bombay edition reads Gachchhanto etc.,
etc. The meaning then would be--"who protected the wings, themselves
making the last painful journey?

86. The Burdwan Pundits make Mahavalas an adjective of Putras. A better
construction would be to take it as referring to Bhishma.

87. Ghatayitwa is, literally, causing to be slain.

88. The words "high-souled" and also "through whose boon bestowed of me
occur in the 9th sloka following.

89. Vyotthiopatti vijananam, Vyutthita is a very doubtful word.

90. Literally, "in Indra's abodes," i.e. Amaravati.

91. A Kshatriya failing bravely in fight at once goes to the highest
regions of bliss.

92. Nilakantha in a long note explains that Magha Vishayagas Somas cannot
mean that Soma or the Moon entered the constellation called Magha. He
quotes numerous slokas scattered throughout the Mahabharata that throw
light, directly or indirectly, on the question of the opening day of the
battle, and shows that all these lead to a different conclusion. What is
meant by the Moon approaching the region of the Pitris is that those who
fall in battle immediately ascend to heaven; of course, they have first
to go to the region of Pitris. Thence they have to go to the lunar region
for obtaining celestial bodies. All this implies a little delay. Here,
however, in the case of those that would fall on the field of
Kurukshetra, they would not have to incur even such a little delay.
Chandramas or Soma approached the region of Pitris so that the fallen
warriors might have celestial bodies very soon, without, in fact, any
necessity, on their part, to incur the delay of a journey to the lunar
region prior to their ascension to heaven with resplendent bodies.

93. There are nine planets in all the Pauranic astronomy. Of these Rahu
and Ketu are regarded Upagrahas, and hence, of grahas there are only
seven. Thus Nilakantha, and the Burdwan pundits have made a mess of this
line.

94. The Bengal texts read Bhanumanudito divi. The Bombay reading is
Bhanumanudito Ravis. If the latter be adopted, Bhanuman would be an
adjective of Ravis.

95. Purvais Purvatarais is literally--"They of old and still older
times"; for Sanatanas some editions read Srutijas (qualifying panthas).
Srutija means arising from the Srutis or as laid down in the Srutis.

96. Chamupatis is the Bengal reading. The Bombay text reads Chamupari. If
the latter reading be adopted, the meaning would be, "at the head of the
(Kuru) army."

97. The Bengal editions read 'Magadhascha ripum yayau.' The Bombay text
reads 'Magadhasya Kripo-yayau.' If the latter reading be adopted, the
meaning would be "and guiding the very van of the Magadha troops Kripa
went."

98. The Bengal reading is Saradabhraghana-prakshyam. The Bombay reading
is 'Sharadamvudhara-prakshyam.'

99. Vasavartinas is nominative, masculine, plural, referring to cars,
&c.; the Burdwan Pundits take it as a genitive singular qualifying tasya,
and they render it, therefore, as "of that subordinate of Duryodhana."
This is evidently incorrect.

100. Machines, perhaps catapults.

101. 'Vyuha' is an array of troops in a certain form. Many such will be
spoken of in this and the other 'parvas' devoted to the battle.

102. The Bombay edition reads Yamunantara for Yamunantare of the Bengal
texts. The difference in meaning is not very material.

103. The Bengal texts read Syandamana; the Bombay reading is Spandamana.
Both imply "moving", only the motion in the latter case is slower,
perhaps, than in the former.

104. The word used is Dayadas lit., taker of (one's) wealth.

105. The Bombay text is here faulty. Darsay swamahavalam is scarcely
correct. The Bengal reading is 'Darsayan sumahavalam.'

106. Literally, "with rent cheeks and mouth."

107. The Bombay reading is certainly faulty here. For Chalanta iva
parvatas it reads Jimuta iva varashikas, although it makes the previous
line begin Ksharantaiva Jimuta.

108. A parigha is a thick club mounted with iron. The comparison is very
feeble, for Bhima's mace, in the popular estimation, is much heavier and
stouter than any parigha manufactured for human combatants. Prachakarsha
is, lit. dragged. I think, however, the root krish must be taken here in
the sense of crush.

109. The name Vajra implies either a hard needle for boring diamonds and
gems, or the thunder-bolt. In this sloka the word Vajra is used as
associated with the thunder and therefore, as thunder is accompanied by
lightning so the bows of the warriors are the lightning-marks of this
particular Vajra.

110. The word is Uttaradhus which seems to be very doubtful.

111. Yenarjunastena, Yena is yatra and tena is tatra, as Nilakantha
rightly explains. The meaning is--"who would be there where Arjuna would
be."

112. The Bengal texts read Dharmenikena chanagha which is evidently
faulty, remembering that the words are Brahman's to Indra and the
celestials. The Bombay reading is Dharmenaivodyamena cha which I have
adopted.

113. The sense is that they, viz., the gods, who accepted Krishna's lead,
or selected him for their leader, became victorious. The Bengal reading
is evidently superior, viz., Anu Krishna literally "behind Krishna,"
i.e., "with Krishna in the front, or "with Krishna as a leader." The
Bombay reading is Katham Krishna. If this were adopted, the meaning would
be, "How O Krishna, shall we conquer?" I do not understand how victory
should be theirs who answered in this way. Of course, the answer implies
modesty. But modesty is not the sole requisite of victory, nor is modesty
inculcated here as the chief means of victory.

114. The Bengal texts read Kanchana-bhanda-yuktam. The Bombay reading is
much better, being Kanchanabhanda-yoktam; again, for Nagakulasya the
Bombay edition reads Nagapurasya, Nilakantha notices the latter reading.

115. The Bengal reading is Mahindram (king of earth, or king); the Bombay
reading is Mahendram (the great Indra). Without iva any word to that
effect, Mahendram would be ungrammatical.

116. The Bengal texts read, and as I think, correctly, Stutavanta enam.
The Bombay reading is Srutavanta enam. In the case of regenerate Rishis
and Siddhas it is scarcely necessary to say that they are conversant with
the Srutis.

117. The Bengal reading Sahasrani for Savastrani is correct. I adopt the
latter,

118. This is how I understand this verse, and I am supported by the
Burdwan Pundits. Nilakantha, it seems, thinks that the car had a thousand
wheels resembling a thousand suns.

119. Verse 15 is read variously. As the last word of the first line, I
read Achakarsha for raraksha, and accordingly I take that as a genitive
and not an ablative particle.

120. follow Nilakantha in rendering many of the names occurring in this
and the succeeding slokas. I retain, however, those names that are of
doubtful etymology, as also those that are very common.

121. Every scholar knows the derivation of this word as given in this
sloka of Kalidasa (in his Kumara Sambhavam) Umeti matra tapasonishiddha
paschadumakhyam Sumukhi Jagama.

122. Both Swaha and Swadha are mantras of high efficacy. Kala and Kastha
are divisions of time. Saraswati implies speech.

123. Sankhye is explained by Nilakantha to be Samyak Khyanam Prakasana
Yasmin; hence Atmanatma-vivekarupa Samadhi.

124. The text of the Gita has come down to us without, it may be ventured
to be stated, any interpolation. The difference of reading are few and
far between. For Jayadratha some texts read tathaivacha.

125. The words Aparyaptam and Paryaptam have exercised all commentators.
If paryaptam is sufficient (as it certainly is), aparyaptam may mean
either more or less than sufficient. The context, however, would seem to
show that Duryodhana addressed his preceptor in alarm and not with
confidence of success, I, therefore, take aparyaptam to be less than
sufficient.

126. It has been observed before that Schlegel renders the names of these
conches as Gigantea, Theodotes, Arundinca, Triumpphatrix, Dulcisona, and
Gemmiflora, and that Professor Wilson approves of them.

127. It seems a fashion to doubt the etymology of this word, as if
commentators of the learning of Sreedhara and Sankara, Anandagiri and
Nilakantha even upon a question of derivation and grammar can really be
set aside in favour of anything that may occur in the Petersburgh
lexicon. Hrishikesa means the lord of the senses.

128. Ranasamudyame may also mean "at the outset of battle."

129. The meaning is that even for the sake of such a rich reward in
prospect I would not kill persons so dear and near to me. I would much
rather suffer them strike me, myself not returning their blows.

130. The word is atatayinas.

131. Most editions read savandhavam "with (their) kinsmen or friends," I
think, however, that swa (own) for (with) is the correct reading. K. T.
Telang adopts it in his translation published ill Vol. VIII of the Sacred
Books of the East.

132. In some editions this lesson is stated to be "Arjuna's grief." The
description of the lesson again is given in fewer words.

133. The commentators betray their ingenuity by emphasizing the word
ishubhis (with arrows), explaining, "how can I encounter them with arrows
whom I cannot encounter with even harsh words?"

134. Arthakaman is an adjective qualifying Gurun. Some commentators
particularly Sreedhara, suggest that it may, instead, qualify bhogan. The
meaning, however, in that case would be far-fetched.

135. Sreedhara explains that Karpanya is compassion (for kinsmen), and
dosha is the fear of sin (for destroying a race). The first compound,
therefore, according to him, means,--"My nature affected by both
compassion and fear of sin, etc. It is better, however, to take Karpanya
itself as a dosha (taint or fault). K. T. Telang understands it in this
way. Upahata, however, is affected and not contaminated.

136. What Arjuna says here is that "Even if I obtain such a kingdom on
Earth, even if I obtain the very kingship of the gods, I do not yet see
that will dispel that grief which will overtake me if I slay my preceptor
and kinsmen." Telang's version is slightly ambiguous.

137. The Bengal texts have Parantapa with a Visarga, thus implying that
it refers to Gudakesa. The Bombay edition prints it without the Visarga,
implying that it is in the vocative case, referring to Dhritarashtra, the
listener.

138. One of the most useful rules in translating from one language into
another is to use identical words for identical expressions in the
original. In translating, however, from a language like Sanskrit which
abounds in synonyms, this is not always practicable without ambiguity. As
an example, the word used in 13 is Dhira; that used in 11 is Pandita.
There can be little doubt, however, that Pandita and Dhira have exactly
the same meaning.

139. Amritatwa is really emancipation or non-liability to repeated death
or repeated rebirth. To render it as "immortality" is, perhaps, a little
slovenly, for every soul is immortal, and this particular section
inculcates it.

140. Sat and asat are the two words which must be distinctly understood
as they occur often in Hindu philosophy. Sat is explained as the real,
i.e., the soul, or anything as real and permanent as the soul. Asat is
the reverse of this, i.e., the unreal or the Non-soul. What is said here
by Krishna is that the unreal has no existence; the real, again can have
no non-existence. Is not this a sort of cosmothetic idealism?

141. Most texts read Yudhaya Yujyaswa. A manuscript belonging to a friend
of mine has the correction in red-ink, Yudhaya Yudhaya Yudhaywa. It
accords so well with the spirit of the lesson sought to be inculcated
here that I make no scruple to adopt it.

142. A life in this world that is subject to decay and death. So say all
the commentators.

143. What Krishna seeks to inculcate here is the simple truth that
persons who believe in the Vedas and their ordinances laying down
specific acts for the attainment of a heaven of pleasure and power,
cannot have the devotion without which there cannot be final emancipation
which only is the highest bliss. The performance of Vedic rites may lead
to heaven of pleasure and power, but what is that heaven worth? True
emancipation is something else which must be obtained by devotion, by
pure contemplation. In rendering Janma-Karma-phalapradam I have followed
Sankara. Sreedhara and other commentators explain it differently.

144. This sloka has been variously rendered by various translators. It is
the same that occurs in the Sanat-Sujata Parva of the Udyoga. (Vide
Udyoga Parva, Section XLV). Both Sreedhara and Sankara (and I may mention
Anandagiri also) explain it in this way. Shortly stated, the meaning is
that to an instructed Brahmana (Brahma-knowing person and not a Brahmana
by birth), his knowledge (of self or Brahma) teaches him that which is
obtainable from all the Vedas, just as a man wanting to bathe or drink
may find a tank or well as useful to him as a large reservoir of water
occupying an extensive area. Nilakantha explains it in a different way.

145. Srotavyasya Srutasyacha is literally 'of the hearable and the
heard', i.e., "what you may or will hear, and what you have heard."
European translators of the Gita view in these words a rejection of the
Vedas by the author. It is amusing to see how confidently they dogmatise
upon this point, rejecting the authority of Sankara, Sreedhara,
Anandagiri, and the whole host of Indian commentators. As K. T. Telang,
however, has answered the point elaborately, nothing more need be said
here.

146. One may abstain, either from choice or inability to procure them,
from the objects of enjoyment. Until, however, the very desire to enjoy
is suppressed, one cannot be said to have attained to steadiness of mind.
Of Aristotle's saying that he is a voluptuary who pines at his own
abstinence, and the Christian doctrine of sin being in the wish, mere
abstinence from the act constitutes no merit.

147. The particle 'he' in the second line is explained by both Sankara
and Anandagiri as equivalent to Yasmat. The meaning becomes certainly
clearer by taking the word in this sense. The 'he', however, may also be
taken as implying the sense of "indeed."

148. Buddhi in the first line is explained by Sreedhara as Aintavishayak
buddhi. Bhavanta Sreedhara explains, is Dhyanam; and Sankara as
Atmajnanabhinivesas. K. T. Telang renders Bhavana as perseverance. I do
not think this is correct.

149. Sankara, Anandagiri, and Nilakantha explain this sloka thus.
Sreedhara explains it otherwise. The latter supposes the pronouns yat and
tat to mean a particular sense among the Charatam indriyanam. If
Sreedhara's interpretation be correct, the meaning would be--"That (one
sense) amongst the senses moving (among their objects) which the mind
follows, (that one sense) tosseth the mind's (or the man's) understanding
about like the wind tossing a (drunken boatman's) boat on the waters."
The parenthetical words are introduced by Sreedhara himself. It may not
be out of place to mention here that so far as Bengal, Mithila and
Benares are concerned, the authority of Sreedhara is regarded as supreme.

150. The vulgar, being spiritually dark, are engaged in worldly pursuits.
The sage in spiritual light is dead to the latter.

151. Prakritijais Gunas is explained by Sreedhara as qualities born of
one's nature such as Ragadveshadi. Sankara thinks that they are the
qualities or attributes of primal matter (which enters into the
composition of every self) such as Satwa, Rajas, and Tamas.

152. "Apply to work", i.e. to work as prescribed in the scriptures. Thus
says Sankara. "To morning and evening prayers, etc." says Sreedhara.

153. Sacrifices Vishnu's self as declared by the Srutis; work for
sacrifice, therefore, is work for Vishnu's sake or gratification. For the
sake of that i.e., for sacrifice's, or "Vishnu's sake. So say all the
commentators.

154. Bhavaya is explained by both Sankara and Sreedhara as Vradhaya or
make grow. Perhaps, "rear" is the nearest approach to it in English. K.
T. Telang renders it, 'please.' The idea is eminently Indian. The gods
are fed by sacrifices, and in return they feed men by sending rain. The
Asuras again who warred with the gods warred with sacrifices.

155. Parjjanya is explained by both Sankara and Sreedhara as rain. It
means also the clouds or the origin of rain.

156. The word in the original that is rendered in the Vedas is Brahma. It
may mean the Supreme Soul. Of course, in Brahmanic literature, the Vedas
are Brahma and Brahma is the Vedas, but still in the second line of 15
there is no necessity of taking Brahma as equivalent to the Vedas, I do
not think Telang is accurate in his rendering of this line.

157. The wheel referred to is what has been said before, viz., from the
Vedas are work, from work is rain, from rain is food, from food are
creatures, from creatures again work and so back to the Vedas.

158. The sense seems to be, as explained by the commentators, that such a
man earns no merit by action, nor sin by inaction or omission. Nor is
there anybody from the Supreme Being to the lowest creature on whom he
depends for anything.

159. The example set by the great is always catching, Itaras, here, is
Vulgar and not "other". Kurute which I have rendered as "maketh" is used
in the sense of "regardeth." Pramanam, however, may not necessarily mean
something else that is set up as an ideal. It may refer to the actions
themselves of the great men set up by them as a standard.

160. Sreedhara would connect "in the three worlds" with what follows. I
follow Sankara and the natural order of words.

161. The word rendered "nature" is prakriti. It really implies "primal
matter."

162. The second line, literally rendered, is "deeming that qualities
engage in qualities." The first "qualities" imply the senses, and the
second, the objects of the senses. The purport is that one knowing the
distinction referred to, never thinks that his soul is the actor, for
that which is work is only the result of the senses being applied to
their objects.

163. Guna-karmashu is explained by Sankara as works of the qualities, or
works done by them. Sreedhara explains the compound as "qualities and
(their) works."

164. Devoting all work to me, i.e., in the belief that all you do is for
me or my sake.

165. The senses, as regards their diverse objects in the world, are
either drawn towards them or repelled by them. These likes and dislikes
(in the case of men who, of course, only act according to their nature)
stand in the way of their emancipation, if men submit to them.

166. Desire, if not gratified, results in wrath. Thus say the
commentators.

167. Prajahi is explained by both Sankara and Sreedhara as parityaja
(cast off).

168. He is the Supreme Soul or Being.

169. There can be little doubt that what Krishna says here is that no
form of worship is unacceptable to him. Whatever the manner of the
worship, it is I who is worshipped. After K. T. Telang's exhaustive and
effective reply to Dr. Lorinser's strange hypothesis of the Gita having
been composed under Christian influences, it is scarcely necessary to add
that such toleration would ill accord with the theory of the Christian
authorship of the poem.

170. i.e., both inactive and undecaying. Work implies exertion, and,
therefore, loss of energy. In me there is no action, no loss of energy
and therefore, no decay.

171. 'Kama-sankalpa vivarjjitas.' i.e., freed from kama (desire of fruit)
and sankalpa--the consequent will or determination to do. Thus both
Sreedhara and Sankara.

172. Chitta the mind and atma in this connection is the senses. Thus both
Sreedhara and Sankara.

173. Sacrifice means here the Supreme Soul. What is done for the sake of
sacrifice is done for procuring emancipation.

174. What is meant by this is that in the case of such a person complete
identification with Brahma takes place, and when such an identification
has taken place, action is destroyed.

175. I.e., offering up sacrifice itself as a sacrifice to the Brahma
fire, they cast off all action.

176. Offering up the senses to the fire of restraint means restraining
the senses for the practice of Yoga. Offering up the objects of the
senses means non-attachment to those objects.

177. Suspending the functions of life for contemplation or Yoga.

178. In these cases the sacrifices consist in the giving away of wealth,
in the ascetic austerities themselves, in meditation, in study, etc.
Sreedhara explains the first compound of the second line differently.
According to him, it means not study and knowledge, but the knowledge
from study.

179. All these are different kinds of Yoga, or the different stages of
Yoga practice.

180. i.e., knowledge being attained, the fruits of action are attained
by, at least, their end being compassed.

181. Sankhya is renunciation of action, while Yoga is devotion through
action.

182. The grammatical form of the word Yoga as here employed is
exceptional.

183. The first atman is explained as the soul, the second as the body, by
all the commentators.

184. Taking means taking anything with the hands.

185. Water when thrown over a lotus-leaf escapes without soaking or
drenching the leaf at all.

186. Telang renders Pura as city, of course, the body having two eyes,
two ears, two nostrils, one mouth, and two openings for excretions, is
meant.

187. Such men are exempted from the obligation of re-birth. Leaving this
body they merge into the Supreme Soul.

188. The word is Swapacha meaning a member of the lowest caste.

189. "Brahma is faultless and equable"; so Sreedhara and others,--"since
faultless equality is Brahma."

190. The sense is that they are at one with Brahma both here and
hereafter.

191. Renouncer and devotee Sannyasin and Yogin.

192. Which spring from desire.

193. Self in this sloka is explained by the commentators as mind. The
mind, unless controlled, cannot lead to devotion.

194. Chitta and atma are explained by the commentators as "mind and body."

195. Fixed on one's own self, i.e., withdrawn from all objects of sense.
Thus Sankara.

196. Nischayena is explained by Sankara as equivalent to "with
preservence" or steadily. Sreedhara explains it as equal to "with the
certitude of knowledge acquired by instruction."

197. Mriti-grahitaya Buddhya is, as explained by Sankara and others "with
understanding controlled by patience," K. T. Telang renders it "with firm
resolve coupled with courage."

198. i.e. I am always visible to him, and he too is always within my
sight and I am always kind to him.

199. i.e. how its stable existence may be secured, the mind being by
nature ever restless.

200. Fallen off from both, i.e., from heaven (through work) and
absorption into Brahma (through devotion).

201. Without leaving anything, i.e., entirely.

202. The Divine-Word i.e., the Vedas. So great is the efficacy of
devotion that one merely enquiring of it transcends him who conforms to
the rites of the Vedas.

203. Only some one, i.e., very few. Few perfection, i.e., for knowledge
of self. Thus all the commentators.

204. The last word of the first line of this sloka is param (higher) and
not aparam with the initial a silent owing to the rules of Sandhi. Many
of the Bengal texts have aparam, not excepting the latest one printed at
Calcutta.

205. Kama which I have rendered desire is explained by Sreedhara as the
wish for an unattained object; and raga as the longing or thirst for
more. The second Kama is explained as desires of the class of love or
lust.

206. Daivi is explained by Sankara as divine; by Sreedhara as marvellous.

207. The divine desires are about sons, fame, victory over enemies, etc.,
regulations, such as fasts etc.; their own nature, i.e., disposition as
dependent on the acts of their past lives. Thus all the commentators.

208. The worshipper obtains his desires, thinking he gets them from the
godhead he worships. It is however, that gives him those.

209. The divinities being perishable, myself imperishable. What these
obtain is perishable. What my worshippers obtain is imperishable.

210. The ignorant, without knowledge of my transcendent essence take me
to be no higher than that what is indicated in my human and other
incarnate manifestations. Thus Sreedhara.

211. Adhyatman is explained as all that by which Brahman is to be
attained. All actions mean the whole course of duties and practices
leading to the knowledge of Brahman.

212. The three words occurring in this sloka and explained in the next
section, forming as they do the subject of a question by Arjuna.

213. Bhava is production, and Udbhava is growth or development. Thus
Sreedhara.

214. All the doors, i.e., the senses. Confining the mind within the
heart, i.e., withdrawing the mind from all external objects. Murdhni is
explained by Sreedhara to mean here "between the eyebrows."

215. All these regions being destructible and liable to re-birth, those
that live there are equally liable to death and re-birth.

216. The meaning, as explained by Sreedhara, is that such persons are
said to know all, and not those whose knowledge is bounded by the course
of the sun and the moon.

217. In this round of births and deaths, the creatures themselves are not
free agents, being all the while subject to the influence of Karma, as
explained by the commentators.

218. The commentators explain the word fire, the light, day, &c., as
several godheads presiding over particular times.

219. The atmosphere occupies space without affecting it or its nature. So
all things are in the Supreme Being without affecting him.

220. My nature, i.e., the unmanifest principle or primal essence.

221. Prakriti which I render "nature" is explained by the commentators as
Karma, the influence of Karma or action being universal in setting the
form of a particular entity at the time of its creation.

222. This reason, i.e., my supervision.

223. Sreedhara says that these are different modes of worship; "with
reverence and ever devoted" grammatically refers to each of the three
classes of worshippers indicated.

224. Performing the sacrifice of knowledge, i.e., believing Vasudeva to
be everything. In many forms, i.e., as Brahman, Rudra, etc.

225. Mantra is the sacred verse or verses used for invoking godheads, and
for other purposes.

226. Hence they have to come back, explains Sreedhara.

227. Prayatatmanas is explained as Suddhachittasya.

228. Iman lokan (this mortal world), Sreedhara says, may mean "this form
of royal saint that thou hast." This is far-fetched.

229. Telang renders Paramam 'excellent'; Mr. John Davies, 'all
important'. The meaning is referring to the 'Supreme Soul'.

230. Both Sankara and Sreedhara explain Sarvassas as "in every way".
i.e., as creator, as guide, &c.

231. Prajas offspring, including, as Sankara says, both mobile, and
immobile, therefore, not mankind alone.

232. Bhava-samanwitas is explained by Sreedhara as "full of love", which
K. T. Telang accepts. Sankara explains it as "endued with penetration
into the knowledge of the Supreme object."

233. Tityam, ever, is connected with what follows and not what precedes.
Thus Sreedhara. Mr. Davies connects it with Kathayantas.

234. K. T. Telang renders buddhi-yogam as knowledge; Mr. Davies, as
mental devotion and Sankara, "devotion by special insight."

235. To know thee fully is impossible. In what particular forms or
manifestations, therefore, shall I think of thee? The word Bhava in the
second line is rendered "entities" by K. T. Telang, and "form of being"
by Mr. Davies.

236. Vistarasya evidently refers (as explained by all the commentators)
to Vibhutinam. it is a question of grammar and not of doctrine that there
can be any difference of opinion. Mr. Davies, however, renders it "of
(my) greatness." This is inaccurate.

237. The Adityas are the solar deities, twelve in number, corresponding
to the twelve months of the year. The Maruts are the wind-gods, whose
chief is Marichi.

238. The Rudras are a class of destructive gods, eleven in number. The
Vasus are an inferior class of deities, eight in number. The lord of
treasures is Kuvera.

239. The Japa-sacrifice is the sacrifice by meditation which is superior
to all sacrifices.

240. Kamadhuk, the wish-giving cow called Surabhi. The cause of
re-production, i.e., I am not the mere carnal passion, but that passion
which procreates or is crowned with fruit.

241. In 28, Vasuki is called the chief of the Sarpas (serpents); in 29
Ananta is spoken of as the chief of the Nagas. The latter are Sarpas as
well, Sreedhara says that the distinction lies in the fact of the Nagas
being without poison. This is hardly correct.

242. Pavatam may also mean "of those that have motion." Rama is
Dasaratha's son, the hero of Valmiki's poem. Ganga is called Jahnavi
because she was, after having been drunk up, let out by the ascetic Jahnu
through his knee.

243. Mr. Davies renders Vedas 'Pravadatam' as "the speech of those that
speak." K. T. Telang renders it "the argument of controversialists."

244. A, or rather the sound of A as in full, is the initial letter of the
Sanskrit alphabet. Of compounds, the Dwanda, or the copulative compound,
is enumerated first. In other respects again, the Dwanda is the best kind
of compound for the words forming it are co-ordinate, without one being
dependent on the other or others.

245. The Vrihat-saman is said to be the best, because it leads to
emancipation at once. Thus Sankara. The Margasirsha is the month from the
middle of February to the middle of March. Productive of flowers, i.e.,
the Spring.

246. Mr. Davies renders the last line of this verse as "I have
established in continuance all this universe by one part myself." This is
both obscure and inaccurate.

247. Adhyatman, i.e., the relation between the Supreme and the individual
soul. This my delusion, i.e., about my being the slayer.

248. Avyayam is that which has no decay. Ordinarily, it may be rendered
"eternal." Telang renders it "inexhaustible". Elsewhere I have rendered
it as "understanding."

249. Ekastham, lit. "all in one". i.e., collected together.

250. Devam is explained by Sreedhara as Dyotanatmakam i.e., endued with
splendour. Mr. Davies renders it resplendent; but Telang renders it
"deity."

251. Pra-vibhaktam-anekadha (divided diversely) is an adjective of Jagat.
See Sreedhara. Both Mr. Davies and Telang seem to take it as a predicate
in contra-distinction to Ekastham. This is scarcely correct.

252. Verse 21 is read differently. For Twam Surasangha, some texts read
twa-Asurasanghas. Then again for Stuvanti in the second line some read
Vikshate.

253. Pravritti is explained by both Sankara and Sreedhara as Chesta,
i.e., movements or acts. Mr. Davies is, I think, not correct in taking it
to mean "evolved or developed form."

254. Kala here is death. Mr. Davies renders it Time, following some other
translators. Pravriddha is not (as Mr. Davies renders it) "old" or "very
old," but swelling or fully developed. Then again, Mr. Davies commits a
ludicrous blunder in rendering Rite twam as "Except thee." This is one of
those idioms at which a foreigner is sure to stumble who has only the
lexicons for his guide. What Krishna says is not that all would perish
save Arjuna, but that without Arjuna (i.e., even if he did not fight) all
would perish.

255. Nidhanam is either refuge or support or abode or receptacle. Mr.
Davies incorrectly renders it "treasure-house."

256. Sankara accepts the reading Gururgariyan, Sreedhara takes it as
Gururgariyan. In either case the difference in meaning is not material.

257. Sankara connects Adhyayana with Veda and Yajna. This seems to be
right explanation.

258. Ata urddham is 'after this,' or 'hereafter on high' as Mr. Davies
renders it.

259. Although the limitation "for fruit" does not occur in the text, yet,
it is evident, it should be understood. Krishna does not recommend the
total abandonment of actions, but abandonment for their fruit. Mr. Davies
renders arambha as "enterprise."

260. The learned, i.e., they that are themselves acquainted with is
Kshetra and what not. As explained by Krishna himself below, Kshetra is
Matter, and Kshetrajna is Soul.

261. Dukha-dosha is explained by both Sankara and Sreedhara as a Dwanda
compound.

262. Vivikta is explained by the commentators as Suddha or
Chittaprasadakara. There can be no doubt, however, that it is in
opposition to Janasamsadi following. Hence I render it "lonely".

263. The object of the knowledge of truth is the dispelling of ignorance
and the acquisition of happiness.

264. Nor having eyes, etc., yet seeing, etc.; without attributes, yet
having or enjoying all that the attributes give.

265. All modifications, i.e., of material forms; all qualities, i.e.,
pleasure, pain, etc. The word rendered "nature" is Prakriti (primal
matter), and that rendered "spirit" is Purusha (the active principle).
Vikarna and Gunan include all material forms and attributes of the soul.

266. Karya-karana-karttritwa is explained by both Sankara and Sreedhara
to mean "the capacity of working (residing) in the body and the senses."
K. T. Telang adopts this. Mr. Davies in his text has "in the activity of
the organs of action." In course of his philological notes, however, he
gives the correct rendering. 'Is said to be' is explained by Sreedhara.
as referring to Kapila and others.

267. It is the embodied spirit only that can enjoy the qualities of
Nature. Then again, the kind of connection it has with those qualities
settles its birth in good or evil wombs.

268. Mr. Davies misunderstands the grammatical connection of the words in
the second line of this verse. K. T. Telang, following Sreedhara, says,
the word should be rendered "approver."

269. What is heard, i.e., the Srutis or the sacred doctrines.

270. Destroying self by self is to be deprived of true knowledge.

271. Sarvatra in the second line is explained by Sreedhara as "in every
body, superior and inferior." Grammatically it may mean also, "in every
part of the body." Such a theory, however, of the seat of the soul would
be contrary to all Hindu ideas.

272. Bhuta-Prakriti-moksha is explained by both Sankara and Sreedhara as
moksha or deliverance from the prakriti (nature) of bhutas' or entities.
It is true knowledge that effects such deliverance. Mr. Davies renders it
"deliverance of beings from Nature." This is evidently incorrect.
"Beings" is not synonymous with self or soul.

273. Itas is explained by Sreedhara as "from the fetters of this body."

274. Sreedhara makes mahat an adjective of yoni; Sankara makes it an
adjective of Brahma. K. T. Telang follows Sankara.

275. Happiness and knowledge are attributes of the mind, not of the soul.
Hence, when attached to the soul, they are as fetters from which the soul
should be freed.

276. Deha samudbhava is explained by the commentators as having their
"samudbhava or parinama in deha." It is an instance of the vahuvrihi
compound.

277. Light, activity, and delusion are the three qualities as indicated
by their effects.

278. Pratishtha is explained by Sankara as "something on which another
(here Brahma) stays or rests." Sreedhara explains it as Pratima. Telang
following Sreedhara, renders it "embodiment;" Mr. Davies, as "seat."
Amritasya and Avyayasya are taken separately by the commentators.

279. The 'Aswattha' is the sacred Indian fig tree, here emblematical of
the course of worldly life. Its roots are above; those roots are the
Supreme Being. Its branches are below, these being the inferior deities.
Its leaves are the sacred hymns of the Vedas, i.e., as leaves keep the
tree alive and even conduce to its fruits, so the Vedas support this tree
and lead to salvation.

280. Upwards and downwards i.e., from the highest to the lowest of
created things. Enlarged by the qualities, i.e., the qualities appearing
as the body, the senses, etc. The sprouts are the objects of sense, being
attached to the senses themselves as sprouts to branches. The roots
extending downwards are the desires for diverse enjoyments. Thus Telang,
following the commentators.

281. Joined to the qualities, i.e., perceiving objects of sense or
experiencing pleasure and pain.

282. "Atmani" in the first line is "in the body" as explained by
Sreedhara and others: "in the understanding" as explained by Sankara. It
seems, however, to be used in the general senses of "themselves", without
particular reference to either body or understanding. An Akritatman is
one whose soul is not made or formed; generally, "a person of unsubdued
passions."

283. There can be no question that Soma here means the moon and not the
Soma juice quaffed in sacrifices, or sap. It is the moon that supports,
nourishes all herbs and numerous passages may be quoted from Hindu sacred
literature to show this. Mr. Davies, therefore, clearly errs in rendering
Soma as "the savoury juice."

284. The four kinds of food are: that which is masticated, that which is
sucked, that which is licked, and that which is drunk.

285. Apohanam is loss or removal. It is a well-known word and its
application here is very natural. I am memory and knowledge (to those
that use them for virtuous acts). I am the loss of these faculties (to
those that engage in unrighteous acts). Mr. Davies erroneously renders it
as "The power of reason."

286. Kutashtha is rendered by K. T. Telang as "the unconcerned one", by
Mr. Davies as "the lord on high." I incline to the scholiasts who explain
it as "the uniform or the unchangeable one."

287. Sarvabhavena is explained by Sankara by Sarvatma-chintaya (thinking
Me to be the soul of everything). Sreedhara explains it as
Sarvaprakarena. Why may it not mean "with the whole soul" or "with excess
of love."

288. I adopt Sankara's explanation of the last compound of the first line
of this sloka, Sreedhara explains it differently.

289. Prabritti I render "inclination" and Nivritti as "disinclination."
The inclination is, as all the commentators explain, towards righteous
actions, and the disinclination,--consequently, is about all unrighteous
actions. K. T. Telang renders these words as "action" and "inaction". Mr.
Davies, following the French version of Burnouf, takes them to mean "the
creation and its end."

290. Sankara seems to connect the genitive Jagatas with achitas Sreedhara
connects it (which is natural) with Kshayaya, which I accept.

291. 'That' evidently refers to sacrifice, penance, and gift, in the
clause before. The commentators, however, suggest that it may, besides,
refer to Brahma. I am myself not sure that it does not refer to Brahma.

292. 'What the author wishes to lay down in these verses is that the
words OM, TAT, and SAT, have each their respective uses. When used as
directed here, such use cures the defects of the respective actions to
which they are applied, it being understood that all three denote Brahma.

293. Sanyasa I render Renunciation. K. T. Telang does the same. Mr.
Davies renders it "abstention." So 'Tyaga' I render "abandonment." Mr.
Davies renders it "renunciation." What the two words, however, mean is
explained fully in the verses that follow.

294. Both Sankara and Sreedhara explain the second line consisting of two
propositions, the connecting verb bhavet being understood.

295. I have used "when" for "whatever" to make the sentence grammatical.

296. Davies, giving the sense correctly, does not follow the true order
of the subject and the predicate. Following Lassen, he renders kusala and
akusala as "prosperous" and "unprosperous;" for medhabi K. T. Telang has
rendered "talented" which has not the sanction of good usage.

297. That is, as Sreedhara explains, one who hath renounced the fruit of
actions.

298. Kritante Sankara takes it as an adjective of Sankhye and thinks that
the reference is to the Vedanta. Sreedhara also seems to be of the same
opinion.

299. The substratum is the body. The agent is the person that thinks
himself to be the actor. The organs are those of perception etc. The
efforts are the actions of the vital winds--Prana, etc. The deities are
those that preside over the eye and the other senses. The deities have no
place in Kapila's system. Hence, if it is not the Vedanta, some system
materially based upon Kapila's and recognising the interference of the
deities, seems to be indicated. Atra is explained by Sreedhara as
equivalent to "among" or "with these." I think, however, it means, "are
here", i.e., are enumerated here, or, in this connection.

300. Hath no feeling of egoism, i.e., doth not regard himself as the
doer, Sullied, i.e., by the taint of desire of fruit.

301. Mr. Davies, I think, is right in rendering Samgrahas as
"complement." K. T. Telang renders it as equivalent to "in brief."

302. In the enunciation of qualities i.e., in the Sankhya system.

303. Full of affections, i.e., for children, etc., as Sreedhara.

304. Prakrita which I have rendered "without discernment" following
Sreedhara, may be, as Mr. Davies renders it, but "malicious."

305. Mr. Davies makes "unswerving" an adjective of 'devotion.' This is
wrong, for Avyabhicharinya (unswerving) is a feminine instrumental, and
must qualify Dhritya.

306. Atma-budhi-prasadajam. K. T. Telang, following an alternative
explanation offered by Sankara, renders it "clear knowledge of the self."
Mr. Davies renders the "serenity of one's own mind." I follow Sreedhara.

307. Asamsayas is the reading that occurs in every text, and not
Asamsayam. Mr. Davies, therefore, is incorrect in rendering it
"doubtless" and making it an adverb qualifying "come to me."

308. Bhuti is explained by Sreedhara as gradual abhivridhhi, i.e., growth
or greatness. Niti is explained as Nyaya or justice.

309. Varayudham is according to Nilakantha, the excellent bow. Yena in
verse 8 is equivalent to Yatra.

310. What Bhishma says is this: I am bound by the Kauravas and,
therefore, I am not a free agent. Obliged I am to battle against you. Yet
I am saying, "What do you ask of me?" as if I could really give you what
you might ask. My words, therefore, are without meaning, or vain, like
those of a eunuch. Klivavat is explained by Nilakantha as Kataravat. Even
in that case, the sense would be the same.

311. The Bengal reading is evidently incorrect. The Bombay text reads
Raja for Vacoa.

312. Nilakantha thinks that vigatakalmashas refers to Drona; the meaning
he suggests is "Tell me with pure heart etc., etc.," I think Nilakantha
is not right.

313. The sense of the first line is that because I am bound by the
Kauravas with their wealth, therefore, I am obliged to make this
reservation in the matter of granting thee thy wishes. That reservation
really nullifies my promise.

314. Paran is explained by Nilakantha as "superior" qualifying Ripun.

315. Vritosmi is the reading of the Bengal texts, better than Vaddhosmi
of the Bombay edition, and bhristomi of the Burdwan text. Salya was not
bound to the Kauravas like Bhishma or Drona or Kripa by pensions, but
gratified by the reception granted to him by Duryodhana in secret, he,
generously agreed to aid the latter even against his own sister's sons
and their step-brothers.

316. For Puskalan the Bombay text reads Pushkaran which means a kind of
drum.

317. For rajan in the Bengal texts, in the first line of the 5th verse,
the Bombay text reads hyasan which I adopt.

318. Maha samucchrave is explained by Nilakantha as Mahasamprahare.

319. Literally, "showing himself in an awful form."

320. Subhadra's son Abhimanyu.

321. These fences were made of iguana skins and cased the hands of the
bowmen up to a few inches of the elbow-joint.

322. Nimitta is explained by Nilakantha as the mark of object aimed at.
Drona was the preceptor in arms of almost all the Bharata princes.

323. With two Bhallas Abhimanyu cut off his adversary's standard; with
one, one of the protectors of his car-wheels: and with another, his
charioteer. Thus Nilakantha. A Parshni is altogether a different person
from a Sarathi. Hence Nilakantha is assuredly right.

324. 'Angaraka' is the planet Mars, and 'Sukra' i.e. Venus.

325. Prativindhya was Yudhishthira's son by Draupadi.

326. Maghavat is Indra, the chief of the celestials.

327. The word used in the original is Viparitam lit. contrary. The sense
seems to be that car men fought on foot, cavalry soldiers on elephants,
warriors on elephants from horseback, &c. The very character of the
forces was altered.

328. i.e., though repulsed, these frequently rallied, and occupied the
same ground as before.

329. The last half of the 7th with the 8th forms one sentence. It is
certainly pleonastic. Ranavaranais of the Bengal texts is preferable to
the Bombay reading Varavaranais. Toranas are the wooden edifices placed
on the backs of elephants for the protection and comfort of the riders.
These are called in India Hawdas.

330. Many of the Bengal texts read Avinitas. The correct reading, as in
the Bombay text, is Abhinitas. Aprabhinna is literally "unrent," i.e.
with the temporal juice not trickling down. This juice emanates from
several parts of the elephant's body when the season of rut comes. To
avoid a cumbrous periphrasis, which again would be unintelligible to the
European reader, I have given the sense only.

331. For the Bengal reading 'Mahaprajna' the Bombay text reads
'Mahaprasas.'

332. Rathat and not Rathan is the reading that I adopt.

333. The Bengal reading 'narvarakshaye' seems to be better than
'Mahavirakshaye' of the Bombay text.

334. Talaketu is lit. Palmyra-bannered. Without using such compounds, the
'brevity' of the sentences cannot be maintained.

335. Karshni is Krishna's or Arjuna's son Abhimanyu. Arjuna was sometimes
called Krishna.

336. Laghavamargasya is a mis-reading for Laghavamargastham'; then again
chapi is incorrect, the correct reading chapam as in the Bombay text.

337. The Bengal reading is 'Suaris Vritascha Sainyena'. The Bombay
reading (which I do not adopt) is 'Vritastu Sarva Sainyena.'

338. Nine slokas and a half, from the second half of the 43rd verse to
the 52nd verse (as above), are omitted in the Bengal texts. These,
however, occur subsequently in section 46 following. The fact is, the
whole of the passage in this section and the 116 verses in the following
section, and the first 24 verses in the section 49, are regarded as an
interpolation. In those sections of the Udyoga Parvam where the Rathas
and the Atirathas, &c, are counted by Bhishma, no mention is made of any
warrior of the name of Sweta. The Burdwan Pundits omit these passages
altogether. I myself believe them to be an interpolation. Occurring,
however, as it does in both the Bengal and the Bombay texts, I cannot
omit in the English version.

339. The Bombay text reads 'Yavana nihatam,' which is better.

340. I adopt the Bombay reading of the 22nd verse.

341. 'Swayam' in some of the Bengal texts is a misprint for 'Kshayam'.

342. Chakrapani is Vishnu armed with the discus.

343. For 'Yuthan' which gives no meaning, I read 'Yodhas'. The Bengal
reading 'muktvagnimiva daruna' is better than the Bombay reading 'muktam
ripumishu darunam.'

344. The Bombay reading 'jivitam dustyajam' is better than the Bengal
reading 'jivam taduttham', if it has any meaning.

345. In the first line of 71st verse, the word is not 'Laghu' but
'alaghu', the initial 'a' being only silent according to the rule of
Sandhi. Though omitted in the Bengal texts, it occurs in the Bombay
edition.

346. 'Ghoram', 'ugram', 'mahabhayam', are pleonastic.

347. In the first line of 87 for Maheswara (meaning Siva) the Bombay text
reads Dhaneswara (meaning Kuvera, the lord of treasures). For also
'Bhimainipatitiya' in the second line the Bombay text reads 'Bhishma
inipainya'.

348. The transgression of which Dhritarashtra alludes is the slaughter by
Bhishma from his car, of Sweta who was then a combatant on foot. Or, it
may be the very slaughter of Sweta, who was dear to the Pandavas and
which act would, the king thought, provoke them more.

349. Verses 4 to 7 are exceedingly difficult. I am not sure that I have
understood them correctly. They are of the nature of Vyasakutas, i.e.,
deliberate obscurities for puzzling Ganesa, who acted as the scribe, for
enabling Vyasa to gain time for compositions. In verse 4 'Pitus' means
uncle's and not father's; so also 'durga decam' in verse 6 means
entanglements, like Duryodhana's hostility with the Gandharvas on the
occasion of the tale of cattle. In verse 7 of the Bengal reading is
Yudhishthiram bhaktya. The Bombay reading which I adopt, is Yudhishthire
bhaktas. In 8, the purushadhamas are Sakuni and Karna. &c.

350. As both operations are useless, so are these thy regrets.

351. The sense is that Arjuna representing one force, and Bhishma
another, the two forces seemed to mingle, into one another, like one bolt
of heaven against another, as one may say.

352. Aplavas and Alpave are both correct.

353. In the first line of the 14th verse Aviseshana seems to be
incorrect. The Bombay text reads Avaseshena which I adopt.

354. The correct reading is Vishnu, and not Jishnu as in many of the
Bengal texts.

355. Indrayudha is Indra's bow or the rainbow. Akasaga (literally a
ranger of the skies) is a bird. The vapoury edifices and forms,
constantly melting away and reappearing in new shapes, are called
Gandharvanagar as (lit. towns of the Gandharvas or celestial choiristers).

356. The Bengal reading is Savayambhuriva bhanuna which I have adopted.
The Bombay reading is Merurivabhanuna, which means "like the mountain
Meru with Sun." It is difficult to make a choice between the two.

357. The Bombay text differs in many respects from the Bengal texts as
regards the positions assigned to the several warriors and races in the
Pandava host. It is impossible to settle the true readings. I have,
therefore, without any attempt at correction, followed the Bengal text.

358. The last word of the 28th verse is 'Ratheshu cha', and not 'Dhajeshu
cha' for umbrellas could not possibly be fastened to standards.

359. This identical verse occurs in the first chapter of the Bhagavad
Gita (vide, Verse 10, Chap. 25, of this Parvan, ante). There following
the commentators, particularly Sreedhara, I have rendered Aparyaptam and
Paryaptam as less than sufficient and sufficient. It would seem, however,
that that is erroneous.

360. For these names, vide note in page ante, Bhishma Parva.

361. The 26th verse in the Bengal texts consists of three lines. In the
Bombay texts, the half-sloka about Artayani does not occur.

362. In the first line of the 5th verse, the true reading is avidhata and
not amarshanam.

363. In the first line of 29, the correct reading is Prishna and not
Pritana.

364. 'Samuchchhritam' or 'Samutthitam,' meaning risen, is scarcely a
happy adjective here.

365. 'Parshni' is the wing or side of a car-warrior. The last word of
this verse is not 'Satpurushochitam' but 'Satparushairvritam'.

366. 'Kovdara' is the species of ebony called Bauhinia Variegata.

367. The Bombay reading 'Vegavattaram' is better. Literally, it means,
'capable of imparting a greater impetus.' To avoid such periphrasis I
render it 'tougher'.

368. The sense is that all these were entirely shrouded by Arjuna's
arrows.

369. The true reading is Charmanam and not Varmanam: also bhumipa and
bhutale.

370. i.e., is about to set.

371. For 'Satyatha tena' the Bombay text reads 'Satyasandhena'. I follow
the Bengal reading.

372. What these were it is difficult to determine. The Bombay reading is
different. For Indrajala they read Indrakila which is as unknown as the
other.

373. The Vaitarani is the fabulous river that separate this world from
the next.

374. In the first line of the 5th, for 'rajna' of the Bengal texts the
Bombay text reads 'gupta'. I follow the Bengal reading which is better.

375. In the second line of the 6th, for sasars sena the Bombay reading is
sena mahogra which is better, I adopt it.

376. I adopt the Bengal reading Vyapta and not Vyala.

377. The word Saravarani in the text is rendered by K. P. Singha as
quivers. Nilakantha explains it as coats of mail. There can be no doubt,
however, that the Burdwan Pundits render it correctly as shields.

378. In the first line of 19th, the Bengal reading Saykanam is a mistake.
The true reading is Saditanam.

379. Salya is called Artayani after the name of his father.

380. These were Kshuras (arrows with heads like razors), kshurapras,
(arrows with horseshoe heads), bhallas (broad-headed arrows), and
anjalikas (arrows with crescent-shaped-heads).

381. i.e., the universal destroyer armed with his bow.

382. Gory mace wet with &c. the original is pleonastic.

383. The Bengal reading parantapa is a mistake for kathanchana.

384. 'Kimpaca' is a species of cucurbitaceous plant. To avoid periphrasis
I render it poison.

385. Aklishtakarman literally means one who is not tired with what he
does; hence, one who easily achieves the highest feats. When applied to
Krishna or any divine personage it means one who does everything by a
fiat of his will, without being dependent on means like ordinary persons.
It may also mean one of pure or white deeds.

386. Literally "be a perpetuator (son) of Yadu's race!"

387. The Bengal reading is Sa vai devas. The Bombay reading is Purvadevas.

388. The Three-stepped Lord, Vishnu became vamana or the dwarf for
robbing the Asura Vali of his dominions. Disguised in that shape he asked
of Vali three steps of land. Vali, smiling at the littleness of what was
asked, gave it. But when the dwarf expanded his form and covered the
heavens and the earth with only two steps of his, no space could be found
for the third step. Vali was forthwith seized and bound as a
promise-breaker, and sent to reside in the nether regions.

389. Word of command.

390. i.e., really existent among all things.

391. A fabulous aquatic animal resembling an alligator.

392. Formed after the shape of the hawk.

393. The Bengal reading is 'Yudhi sandhaya'. The Bombay reading is
'pratisamvarya'. I adopt the latter.

394. Literally, "made a fierce battle."

395. The Bengal reading Gooranamatitejasa is what I adopt. The Bombay
reading, Ghoranamapnitaujasam involves a useless hyperbole. Of course,
atitejasa qualifies dhanusha in the next line.

396. Kandigbhutas lit. "not knowing which point of the compass was which."

397. In the second line of 17, the Bombay text incorrectly reads Arjunam
for Pandavas.

398. In the first line of 32 the Bengal reading is Mahabhujas. The
correct reading seems to be (as in the Bombay text) Mahadhvajas.

399. The last half of the second line of 35 in the Bengal text is
vicious, I adopt the Bombay reading.

400. The pronoun 'sa' in the first line of 8 refers to Yuyudhana. Burdwan
Pundits erroneously take it as referring to Duryodhana, being misled by
the words Kurunam Kirtivardhanas.

401. The Bombay reading asaniparabhan (which I adopt) is better than the
Bengal reading asaniswanan, for in connection with yamadanda immediately
preceding the latter would be incongruous, if not unmeaning.

402. An additional verse occurs here in connection with the slaughter of
Satyaki's sons, in the Bombay texts. The Bengal texts omit it.

403. Ekayangatas is lit. "intently."

404. Literally, "hence his thoughts were so."

405. Suchimukha is literally "needle-mouthed." It is a wedge-like column
with the thin or pointed end turned towards the side of the enemy.

406. The Bombay reading, which I adopt, is visravat in the beginning of
the 2nd line. The Bengal reading is visramvat, meaning "from motives of
affectionate enquiry". It may also mean "from confidence," though not in
this connection.

407. The last word of 4 is read differently in the Bengal texts viz.,
Rathanghas, instead of, as in the Bombay edition, Maharathas.

408. Vimana the nominative singular of Vamanas refers to Gangasutas. The
Burdwan Pundits wrongly translate it "with mind unmoved." I am not aware
of any other reading.

409. The last verse is read variously. But the Bombay and the Bengal
texts have faults of their own. The first word is ugranadam (Bengal) and
not ugranagam (Bombay). The Vahuvarnarupam (Bombay) is correct, and not
Vahuvarnarutam (Bengal). The last word of the first line is
Samudirnamevam (Bombay), and not Samudirnavarnam (Bengal).

410. Differently read in the Bengal texts, viz., Somadatta with the
Saindhavas.

411. The Bengal reading Rathas in the first line of 6 is a mistake;
should be, as in the Bombay text, tatha.

412. The last word of the first line of 36 is amitan in the Bengal texts.
The Bombay reading is Varmitan. I prefer the Bengal reading.

413. Satyaki was Arjuna's disciple in arms. Vijaya was another name of
Arjuna.

414. Divakaram prapya, lit, 'reaching the path of the sun,' i.e., while
coursing through the sky.

415. The meaning seems to be that Salya was pleased in witnessing the
skill of his sister's sons, while the twins themselves were pleased in
displaying that skill before one who was related to them through their
mother.

416. The Burdwan Pundits render this verse by carelessly taking, Viryavat
as an adjective of saram. It qualifies Sahadeva. The reading Viryavat
occurs in no text.

417. Lit. "This one no longer is" i.e., 'alive'.

418. The original is Vichnvantas (a practical) meaning 'plucking as
flowers'.

419. These, in Hindu physiology, are the three humours of the body always
contending for mastery over the vital forces.

420. Bhima had vowed to slay the sons of Dhritarashtra; therefore,
Abhimanyu liked not to falsify his uncle's vow by himself slaying any of
them.

421. Instead of yat in the beginning of the second line, yada would be
better. None of the printed text, however, have yada.

422. In the first line of 50, the Bengal reading is Satam. I prefer the
Bombay reading which is atyantam. For, again, paryayasya in the beginning
of the second line, the Bombay text reads anayassa which is better.

423. The Bombay reading which I adopt is ajnayamanas cha. The Bengal
reading seems to be incorrect.

424. Vipralapapavidham is literally "force from unreasoning declamation."
The Bombay reading is vicious.

425. The meaning seems to be that the arrows shot by Yudhishthira were
cut off by Bhishma, in numberless distinct sets, taking each set at a
time.

426. i.e., just before setting.

427. Krishna-sarathis (Bombay); the Bengal reading is Vanaradhvajas.

428. The true reading, I think, is that of the Bombay text, viz.,
namabhis. The Bengal reading is manobhis. How can persons challenge each
other mentally, although they may single out their antagonists so?

429. Nagas, which may mean both stones and trees. In either case, the
comparison would apply.

430. His pledge, viz., that in battle he would slay all the sons of
Dhritarashtra.

431. The Bengal reading is tatas kruddhar. The Bombay reading is vachas
kruram. I adopt the latter.

432. The last word of this verse in the Bengal text is Sanjaya; in the
Bombay text, it is Samyuge. The latter seems to be the true reading, for
after Sanjaya in the first line, its repetition in the second is useless.

433. The last word of the 4th verse is anivartinam. In the Bengal texts
it is sumahatmanam.

434. The last word of the first line of 8 is Vichetasa and not (as in the
Bengal texts, including the Burdwan edition) Viseshatas which would
scarcely have any meaning.

435. I have expanded the first line of 13, as a closely literal version
would scarcely be intelligent to the general reader. The sense is that
the evil consequences, that have now overtaken thee, arose even then when
the beneficial counsels of Vidura were first rejected.

436. The Bengal reading Dwidhabhutais is incorrect. It should be, as in
the Bombay text, tridhabhutais.

437. In the Bengal texts, tava in the first line is incorrect. It should
be tatra (Bombay).

438. Steeds that are described as Nadijas would literally mean "those
born in rivers." The Punjab, or some other country watered by many rivers
is meant.

439. Literally, "in soil belonging to another." The original is
parakshetre.

440. Vayuvega-samsparsam, literally, "the contact (of whose dash or
collision) resembles that of the wind in force." The meaning, therefore,
is that those chargers dashed against hostile division with the fury of
the tempest.

441. In the first line of 64, the true reading is Survamarmajna, and not
Sarvadharmajna.

442. The last word of the second line is variously read. The Bengal
reading is Mahadwijas Probably implying Garuda, the prince of birds. I
have adopted the Bombay reading.

443. i.e., with temporal juice trickling down.

444. The duty consisted in not retreating from the field.

445. i.e., the rescue of the king.

446. In the second line of 15, the Bengal reading saravarshena is
incorrect. The Bombay reading Rathavansena is what I follow.

447. The Bengal reading hayais in the instrumental plural is incorrect.
The Bombay text reads hayas (nom. plural). This is correct.

448. Literally, 'divided in twin'.

449. Mountains, in Hindu mythology, had wings, till they were shorn of
these by Indra with his thunder. Only Mainaka, the son of Himavat, saved
himself by a timely flight. To this day he conceals himself within the
ocean.

450. The Bengal reading of the first line of this verse is vicious. The
true reading is parswaistudaritairanye. Both parsa and darita should be
(as here) in the instrumental Plural, and anye should be in the nom.
plural.

451. The correct reading, as settled by the Burdwan Pundits, is Hataroha
vyodrisyanta. Some texts have Hayaroha which is incorrect.

452. "Blinded cheeks." The Sanskrit word is madandha. Literally rendered,
it would be "juice-blind". This can scarcely be intelligible to the
general European reader. Hence the long-winded adjectival clause I have
used.

453. The first line is evidently pleonastic. Sanskrit, however, being
very copious, repetitions can scarcely be marked at the first glance.
Literally rendered, the original is--"Juice-blind and excited with rage."
'Juice-blind,' I have explained elsewhere.

454. The word I render "muskets" is nalika sometime ago the Bharata (a
Bengali periodical of Calcutta edited by Babu Dwijendra Nath Tagore) in a
paper on Hindu weapons of warfare from certain quotations from the
Ramayana and the Mahabharata, argued that the nalika must have been some
kind of musket vomiting bullets of iron in consequence of some kind of
explosive force. The Rishis discouraged use of nalika, declaring them to
be barbarous and fit only for kings that would come in the Kali age.

455. Padarakshan lit., those that protected the feet (for any warrior of
note). These always stood at the flanks and rear of the warrior they
protected. In the case of car-warriors' these were called chakra-rakshas
(protectors of the wheels). So we have Parshni-rakshas and
Prishata-rakshas', &c.

456. in the first line of the 3rd verse, the Bengal reading is bhayam.
The true reading, however, is khayam.

457. In the second line of 8th, for the Bengal reading, vachaymasa
yodhanam, the Bombay reading is yachtacha Suyodhanam. This is better. The
Bengal reading has no meaning.

458. Literally, "when its impetuosity is stirred up by the wind."

459. The Bengal reading, which I adopt is sardula iva vegavan. The Bombay
reading is sardula iva darpitas.

460. In the first line of 54, the Bombay reading pragrihya is better than
the Bengal reading visrijya.

461. Literally, hundred-slayers; supposed to be a kind of rockets.

462. Some of the Bengal texts, in the first line of the 6th, incorrectly
read sa-run for Sakram.

463. The Bengal reading atmana, the last word of the verse, seems to be a
mistake. The Bombay text gives the right word, which is aimanas
(genitive). Sarvatobhadra seems to have been a kind of square array in
which the troops faced all the points of the compass.

464. In the Bengal texts, savdas in the first line is vicious. The true
reading seems to be sahkhan, as in the Bombay edition. Then again in
Kunjaran (Bengal), the Bombay text reads Pushkaran which is
unquestionably correct.

465. The Bengal reading vanya-nagendra is better than the Bombay reading
gandha-nagendra.

466. In Hindu mythology, solar eclipses are caused by Rahu's attempts at
swallowing the Sun.

467. Budha is Mercury, and Sukra is Venus.

468. Both the Bombay and the Bengal texts repeat Chamarais in the second
line of 24th. This is certainly erroneous. The Burdwan Pundits read it
tomarais. This is correct.

469. In the second line of 30th, the correct reading is Rathas (nom.
plural) and not Rathan. So in the first line of 31st, the word is
turangas (nom. plural) and not turangan.

470. Lit. "reached him with shafts etc."

471. Both the Bengal and the Bombay printed texts are in fault regarding
the word Pandupurvaja. The Bombay text makes it a nom. plural. The Bengal
text makes it an accusative singular. There can be no doubt that the
Burdwan Pundits are right in taking it as a vocative.

472. That you know me to be invincible is a fortunate circumstance, for
if you had not known this, you would have fought on for days together and
thus caused a tremendous destruction of creatures. By your coming to
know, that destruction may be stopped.

473. The adjective Vahu in the first line of 32 qualifies rathinas in the
second line. The last of the verse is a nom. sing. and not a vocative.

474. The Bengal texts read mahasuram in the second line of the verse.
This seems to be vicious. A latter reading would be mahasuram (the great
Asura). The Bombay text reads rane suram. I adopt the last.

475. i.e. Thou art still a woman though the sex hath been changed.

476. Literally, "will not get or obtain you."

477. There can be no doubt that (in the second line of 19 corresponding
with the first line of 19 of the Bombay text), Arjuni should be a
nominative, and not an accusative. The Bombay reading, therefore, is
vicious. The Burdwan Pundits also err in taking that word as occurring in
the accusative form.

478. I think Yatavrata had better be read Yatavratam. It would then mean
Bhishma.

479. Both the Bengal and the Bombay texts are confusing here. I follow
the text as settled by the Burdwan Pundits. If the erudition of the
Burdwan Pundits be rejected, 28 would read as, "Virata, at the head of
his forces, encountered Jayadratha supported by his owl, troops, and also
Vardhaskhemi's heir, O Chastiser of foes." This would be evidently wrong.

480. This Susarman was not the king of the Trigartas but another person
who was on the Pandava side.

481. Both the Bengal and the Bombay texts have Rathanika. The correct
reading as settled by the Burdwan Pundits, is Gajanika.

482. Both the Bengal and the Bombay texts read Arjunas in the second line
of 21. The Burdwan Pundits are for correcting it as Arjunam. I do not
think the correction happy.

483. In the second line of 35 for Satanika, the true reading, is
Sahanikan.

484. After the 60th verse, three lines occur in the Bombay edition as
follows,--"And many elephants, with standards on their backs, were seen
to fly away in all directions. And many Kshatriyas, O monarch, armed with
maces and darts and bows, were seen lying Prostrate on the field."

485. The Bengal texts read Evam etc.; the Bombay reading is samam, I
adopt the former reading. "Set their hearts upon the region of Brahma,"
i.e., fought on, resolved to win the highest heaven by bravery or death
in battle.

486. The Bengal reading of this verse is vicious. In the first line,
lokasya is incorrect and unmeaning, the correct word being vakyasa. In
the second line, again, for Prishtha-ascha samantatas, the correct
reading is Prisharaischa samantatas.

487. Brahma-danda literally means a Brahmana's rod--bamboo-stick. In
consequence of the Brahmana's ascetic power, this thin rod (symbolical of
the Brahmana's power of chastisement) is infinitely more powerful than
even Indra's bolt. The latter can strike only one, but the former can
smite whole countries, and entire races from generation to generation.
With only his Brahma-danda Vasishtha baffled all the mighty and celestial
weapons of Viswamitra vide, Ramayana, section 56, Valakanda.

488. Instead of "the Salwas, the Sayas, and the Trigartas," the Bombay
text reads, "the Trigartas depending on (king) Salwa." I have not,
however, met with any Trigartas under Salwa's rule, that race having, at
this time, Susarman for their ruler.

489. Indra#ddhwaja was a pole, decked with banners, created in honour of
Indra. The festival attracted considerable crowds.

490. The second line of 114 in the Bengal text is vicious. I adopt the
Bombay reading, which is Kururajasya tarkitas. Literally rendered the
second line is "the destruction of the Kuru king was inferred."

491. By bravery on the field of battle, which, according to the Hindu
scriptures, is always thus rewarded

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 7

DRONA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

Scanned at sacred-texts.com, 2004. Proofed by John Bruno Hare, October
2004.





SECTION I

(Dronabhisheka Parva)

OM! HAVING BOWED down unto Narayan, and unto that most exalted of male
beings, viz., Nara, and unto the goddess Saraswati also, must the word
Jaya be uttered.

"Janamejaya said, 'Hearing that his sire Devavrata of unrivalled vigour
and sturdiness, and might, energy and prowess, had been slain by
Sikhandin, the prince of the Panchalas, what, indeed, O regenerate Rishi,
did the powerful king Dhritarashtra with eyes bathed in tears do? O
illustrious one, his son (Duryodhana) wished for sovereignty after
vanquishing those mighty bowmen, viz., the sons of Panda, through Bhishma
and Drona and other great car-warriors. Tell me, O thou that hast wealth
of asceticism, all that he, of Kura's race, did after that chief of all
bowmen had been slain.'

"Vaisampayana said, 'Hearing that his sire had been slain, king
Dhritarashtra of Kura's race filled with anxiety and grief, obtained no
peace of mind. And while he, of Kura's race, was thus continually
brooding over that sorrow, Gavalgana's son of pure soul once more came to
him. Then, O monarch, Dhritarashtra, the son of Amvika, addressed
Sanjaya, who had that night come back from the camp to the city called
after the elephant. With a heart rendered exceedingly cheerless in
consequence of his having heard of Bhishma's fall, and desirous of the
victory of his sons, he indulged in these lamentations in great distress.'

"Dhritarashtra said, 'After having wept for the high-souled Bhishma of
terrible prowess, what, O son, did the Kauravas, urged by fate, next do?
Indeed, when that high-souled and invincible hero was slain, what did the
Kauravas do, sunk as they were in an ocean of grief? Indeed, that
swelling and highly efficient host of the high-souled Pandavas, would, O
Sanjaya, excite the keenest fears of even the three worlds. Tell me,
therefore, O Sanjaya, what the (assembled) kings did after Devavrata,
that bull of Kura's race, had fallen.'

"Sanjaya said, 'Listen, O king, with undivided attention, to me as I
recite what thy sons did after Devavrata had been killed in battle. When
Bhishma, O monarch, of prowess incapable of being baffled, was slain, thy
warriors as also the Pandavas both reflected by themselves (on the
situation). Reflecting on the duties of the Kshatriya order, they were
filled with wonder and joy; but acting according to those duties of their
own order, they all bowed to that high-souled warrior. Then those tigers
among men contrived for Bhishma of immeasurable prowess a bed with a
pillow made of straight shafts. And having made arrangements for
Bhishma's protection, they addressed one another (in pleasant converse).
Then bidding Ganga's son their farewell and walking round him, and
looking at one another with eyes red in anger, those Kshatriyas, urged by
fate, once more went out against one another for battle. Then by the
blare of trumpets and the beat of drums, the divisions of thy army as
also those of the foe, marched out. After the fall of Ganga's son, O
king, when the best part of the day had passed away, yielding to the
influence of wrath, with hearts afflicted by fate, and disregarding the
words, worthy of acceptance, of the high-souled Bhishma, those foremost
ones of Bharata's race went out with great speed, armed with weapons. In
consequence of thy folly and of thy son's and of the slaughter of
Santanu's son, the Kauravas with all the kings seemed to be summoned by
Death himself. The Kurus, deprived of Devavrata, were filled with great
anxiety, and resembled a herd of goats and sheep without a herdsman, in a
forest abounding with beasts of prey. Indeed, after the fall of that
foremost one of Bharata's race, the Kuru host looked like the firmament
divested of stars, or like the sky without the atmosphere, or like the
earth with blasted crops, or like an oration disfigured by bad
grammar, [1] or like the Asura host of old after Vali had been smitten
down, or like a beautiful damsel deprived of husband, [2] or like a river
whose waters have been dried up, or like a roe deprived of her mate and
encompassed in the woods by wolves; or like a spacious mountain cave with
its lion killed by a Sarabha. [3] Indeed, O chief of the Bharatas, the
Bharata host, on the fall of Ganga's son, became like a frail boat on the
bosom of the ocean, tossed by a tempest blowing from every side.
Exceedingly afflicted by the mighty and heroic Pandavas of sure aim, the
Kaurava host, with its steeds, car-warriors and elephants much troubled,
became exceedingly distressed, helpless, and panic-stricken. And the
frightened kings and the common soldiers, no longer relying upon one
another, of that army, deprived of Devavrata, seemed to sink into the
nethermost region of the world. Then the Kauravas remembered Karna, who
indeed, was equal to Devavrata himself. All hearts turned to that
foremost of all wielders of arms, that one resembling a guest resplendent
(with learning and ascetic austerities). And all hearts turned to him, as
the heart of a man in distress turneth to a friend capable of relieving
that distress. And, O Bharata, the kings then cried out saying, Karna!
Karna! The son of Radha, our friend, the son of a Suta, that one who is
ever prepared to lay down his life in battle! Endued with great fame,
Karna, with his followers and friends, did not fight for these ten days.
O, summon him soon!' The mighty-armed hero, in the presence of all the
Kshatriyas, during the mention of valiant and mighty car-warriors, was by
Bhishma classed as an Ardha-ratha, although that bull among men is equal
to two Maharathas! Even thus was he classed during the counting of Rathas
and Atirathas, he that is the foremost (of all Rathas and Atirathas), he
that is respected by all heroes, he that would venture to fight even with
Yama, Kuvera, Varuna, and Indra. Through anger caused by this, O king, he
had said unto Ganga's son these words: 'As long as thou livest, O thou of
Kuru's race, I will never fight! if thou, however, succeedest in slaying
the sons of Pandu in great battle, I shall, O Kaurava, with Duryodhana's
permission, retire into the woods. If, on the other hand, thou, O
Bhishma, slain by the Pandavas, attainest to heaven, I shall then, on a
single car, slay all of them, whom thou regardest as great car-warriors.'
Having said this, mighty-armed Karna of great fame, with thy son's
approval, did not fight for the first ten days. Bhishma, of great prowess
in battle and of immeasurable might, slew, O Bharata, a very large number
of warriors belonging to Yudhishthira's army. When, however, that hero of
sure aim and great energy was slain, thy sons thought of Karna, like
persons desirous of crossing a river thinking, of a boat. Thy warriors
and thy sons, together with all the kings, cried out, saying, Karna! And
they all said, 'Even this is the time for the display of his prowess.'
Our hearts are turned to that Karna who derived his knowledge of weapons
from Jamadagni's son, and whose prowess is incapable of being resisted!
He, indeed, O king, is competent to save us from great dangers, like
Govinda always saving the celestials from great dangers.'

"Vaisampayana continued, 'Unto Sanjaya who was thus repeatedly applauding
Karna, Dhritarashtra sighing like a snake, said those words.'

"Dhritarashtra said, ' [I understand] that the hearts of all of you are
turned towards Vikartana's son Karna, and that all of you, saw that son
of Radha, that hero of the Suta caste, ever prepared to lay down his life
in battle. I hope that hero of prowess incapable of being baffled, did
not falsify the expectations of Duryodhana and his brothers, all of whom
were then afflicted with grief and fear, and desirous of being relieved
from their danger. When Bhishma, that refuge of Kauravas, was slain,
could Karna, that foremost of bowmen, succeed in filling up the gap
caused? Filling up that gap, could Karna fill the foe with fear? Could he
also crown with fruit the hopes, entertained by my sons, of victory?'"



SECTION II

"Sanjaya said, 'Then Adhiratha's son of the Suta caste, knowing that
Bhishma had been slain, became desirous of rescuing, like a brother, thy
son's army from the distress into which it had fallen, and which then
resembled a boat sunk in the fathomless ocean.  [Indeed], O king, having
heard that that mighty car-warrior and foremost of men, that hero of
unfading glory, viz., Santanu's son, had been thrown down (from his car),
that grinder of foes, that foremost of all wielders of bows, viz., Karna,
soon came (to the field of battle). When the best of car-warriors, viz.,
Bhishma, was slain by the foe, Karna speedily came there, desirous of
rescuing the Kuru host which resembled a boat sunk in the ocean, like a
sire desirous of rescuing his children.'

"And Karna (addressing the soldiers) said, 'That Bhishma who possessed
firmness, intelligence, prowess, vigour, truth, self-restraint, and all
the virtues of a hero, as also celestial weapons, and humidity, and
modesty, agreeable speech, and freedom from malice, that ever-grateful
Bhishma, that slayer of the foes of Brahmanas, in whom were these
attributes as permanently as Lakshmi in the moon, alas, when that
Bhishma, that slayer of hostile heroes, hath received his quietus, I
regard all other heroes as already slain. In consequence of the eternal
connection (of all things) with work, nothing exists in this world that
is imperishable. When Bhisma of high vows hath been slain, who is there
that would take upon himself to say with certitude that tomorrow's sun
will rise? When he that was endued with prowess equal to that of the
Vasus, he that was born of the energy of the Vasus, when he, that ruler
of the earth, hath once more been united with the Vasus, grieve ye,
therefore, for your possessions and children for this earth and the
Kurus, and this host.' [4]

"Sanjaya continued, 'Upon the fall of that boon-giving hero of great
might, that lord of the world, viz., Santanu's son of great energy, and
upon the (consequent) defeat of the Bharatas, Karna, with cheerless heart
and eyes filled with tears, began to console (the Dhartarashtras).
Hearing these words of Radha's son, thy sons, O monarch, and thy troops,
began to wail aloud and shed copious tears of grief corresponding with
the loudness of those wails. [5] When, however, the dreadful battle once
more took place and the Kaurava divisions, urged on by the Kings, once
more set up loud shouts, that bull among mighty car-warriors, viz.,
Karna, then addressed the great car-warriors (of the Kaurava army) and
said words which caused them great delight: In this transient world
everything is continually flitting (towards the jaws of Death). Thinking
of this, I regard everything as ephemeral. When, however, all of you were
here, how could Bhishma, that bull among the Kurus, immovable as a hill,
be thrown down from his car? When that mighty car-warrior, viz., the son
of Santanu, hath been overthrown, who even now lieth on the ground like
the Sun himself dropped (from the firmament), the Kuru kings are scarcely
competent to bear Dhananjaya, like trees incapable of bearing the
mountain-wind. I shall, however, now protect, as that high-souled one
did, this helpless Kuru host of cheerless mien, whose foremost warriors
have already been slain by the foe. Let this burden now devolve on me. I
see that this universe is transient, since that foremost of heroes hath
been slain in battle. Why shall I then cherish any fear of battle?
Coursing, therefore, on the field I shall despatch those bulls of Kuru's
race (viz., the Pandavas) to Yama's abode by means of my straight shafts.
Regarding fame as the highest object in the world, I shall slay them in
battle, or, slain by the foe, shall sleep on the field. Yudhishthira is
possessed of firmness, intelligence, virtue, and might. Vrikodara is
equal to a hundred elephant in prowess, Arjuna is young and is the son of
the chief of the celestials. The Pandava host, therefore, is not capable
of being easily defeated by the very celestials. That force in which are
the twins, each resembling Yama himself, that force in which are Satyaki
and the son of Devaki, that force is like the jaws of Death. No coward,
approaching it, can come back with life. The wise oppose swelling ascetic
power with ascetic austerities, so should force be opposed by force.
Verily, my mind is firmly fixed upon opposing the foe and protecting my
own party, O charioteer, I shall today certainly resist the might of the
enemy, and vanquish him by repairing only to the field of battle. I will
not tolerate this intestine feud. When the troops are broken, he that
cometh (for aiding) in the endeavour to rally is a friend. I shall either
achieve this righteous feat worthy of an honest man, or casting off my
life shall follow Bhishma. I shall either slay all my foes united
together, or slain by them proceed to the regions reserved for heroes. O
charioteer, I know that even this is what I should do, when women and
children cry for help, or when Duryodhana's prowess sustains a check.
Therefore, I shall today conquer the foe. Reckless of my very life in
this terrible battle, I shall protect the Kurus and slay the sons of
Pandu. Slaying in battle all my foes banded together, I shall bestow
(undisputed) sovereignty on Dhritarashtra's son. Let my armour,
beautiful, made of gold, bright, and radiant with jewels and gems, be
donned; and my head-gear, of effulgence equal to that of the sun; and my
bows and arrows that resemble fire, poison, or snakes. Let also sixteen
quivers be tied (to my car) at the proper places, and let a number of
excellent bows be procured. Let also shafts, and darts and heavy maces,
and my conch, variegated with gold, be got ready. Bring also my
variegated, beautiful, and excellent standard, made of gold, possessed of
the effulgence of the lotus, and bearing the device of the elephant's
girth, cleaning it with a delicate cloth, and decking it with excellent
garlands and a network of wires. [6] O charioteer's son, bring me also,
with speed, some fleet steeds of the hue of tawny clouds, not lean, and
bathed in water sanctified with mantras, and furnished with trappings of
bright gold. Bring me also, with speed, an excellent car decked with
garlands of gold, adorned gems, bright as the sun or the moon, furnished
with every necessary, as also with weapons, and unto which are yoked
excellent animals. Bring me also a number of excellent bows of great
toughness, and a number of excellent bow-strings capable of smitting (the
foe), and some quivers, large and full of shafts and some coats of mail
for my body. Bring me also, with speed, O hero, every (auspicious)
article needed for occasions of setting out (for battle), such as vessels
of brass and gold, full of curds. Let garlands of flowers be brought, and
let them be put on the (proper) limbs of my body. Let drums also be
beaten for victory! Go, O charioteer, quickly to the spot where the
diadem-decked (Arjuna), and Vrikodara, and Dharma's son (Yudhishthira),
and the twins, are. Encountering them in battle, either I shall slay
them, or, being slain by them, my foes, I shall follow Bhishma. Arjuna,
and Vasudeva, and Satyaki, and the Srinjayas, that force, I think, is
incapable of being conquered by the kings. If all-destroying Death
himself with unremitting vigilance, were to protect Kiritin, still shall
I slay him, encountering him in battle, or repair myself to Yama's abode
by Bhishma's track. Verily, I say, that I will repair into the midst of
those heroes. Those (kings) that are my allies are not provokers of
intestine feuds, or of weak attachment to me, or of unrighteous souls.'

"Sanjaya continued, Riding on an excellent and costly car of great
strength, with an excellent pole, decked with gold, auspicious, furnished
with a standard, and unto which were yoked excellent steeds that were
fleet as the wind, Karna proceeded (to battle) for victory. Worshipped by
the foremost of Kuru car-warriors like Indra by the celestials, that
high-souled and fierce bowman, endued with immeasurable energy like the
Sun himself, upon his car decked with gold and jewels and gems, furnished
with an excellent standard, unto which were yoked excellent steeds, and
whose rattle resembled the roll of the clouds, proceeded, accompanied by
a large force, to that field of battle where that bull of Bharata's race
(Bhishma) had paid his debt to nature. Of beautiful person, and endued
with the splendour of fire, that great bowman and mighty car-warrior,
viz., the son of Adhiratha, then mounted on his own beautiful car
possessed of the effulgence of fire, and shone like the lord of the
celestials himself riding on his celestial car.'"



SECTION III

"Sanjaya said, 'Beholding the grandsire, viz., the venerable Bhishma,
that destroyer of all the Kshatriyas, that hero of righteous soul and
immeasurable energy, that great bowman thrown down (from his car) by
Savyasachin with his celestial weapons, lying on a bed of arrows, and
looking like the vast ocean dried up by mighty winds, the hope of thy
sons for victory had disappeared along with their coats of mail and peace
of mind. Beholding him who was always an island unto persons sinking in
the fathomless ocean in their endeavours to cross it, beholding that hero
covered with arrows that had coursed in a stream as continuous as that of
Yamuna, that hero who looked like Mainaka of unbearable energy thrown
down on the earth by the great Indra, that warrior lying prostrate on the
earth like the Sun dropped down from the firmament, that one who looked
like the inconceivable Indra himself after his defeat of old by Vritra,
that depriver of all warriors of their senses, that foremost of all
combatants, that signal of all bowmen, beholding that hero and bull among
men, viz., thy sire Bhishma of high vows, that grandsire of the Bharatas
thrown down in battle and lying covered with Arjuna's shafts, on a hero's
bed. Adhiratha's son (Karna) alighted from his car, in great affliction,
filled with grief, and almost senseless. Afflicted (with sorrow), and
with eyes troubled with tears, he proceeded on foot. Saluting him with
joined palms, and addressing him reverentially, he said, 'I am Karna!
Blessed be thou! Speak to me, O Bharata, in sacred and auspicious words,
and look at me, opening thy eyes. No man certainly enjoyeth in this world
the fruits of his pious deeds, since thou, reverend in years and devoted
to virtue, liest slain on the ground. O thou that art the foremost one
amongst the Kurus, I do not see that there is any one else among them,
who is competent (like thee) in filling the treasury, in counsels, in the
matter of disposing the troops in battle array, and in the use of
weapons, Alas, he that was endued with a righteous understanding, he that
always protected the Kurus from every danger, alas, he, having slain
numberless warriors, proceedeth to the region of the Pitris. From this
day, O chief of the Bharatas, the Pandavas, excited with wrath, will
slaughter the Kurus like tigers slaying deer. Today the Kauravas,
acquainted with the force of Gandiva's twang, will regard Savyasachin,
like the Asuras regarding the wielder of the thunder-bolt, with terror.
Today the noise, resembling that of heaven's thunder, of the arrows shot
from Gandiva, will inspire the Kurus and other kings with great terror.
Today, O hero, like a raging conflagration of fierce flames consuming a
forest, the shafts of Kiritin will consume the Dhartarashtras. In those
parts of the forest through which fire and wind march together, they burn
all plants and creepers and trees. Without doubt, Partha is even like a
surging fire, and, without doubt, O tiger among men, Krishna is like the
wind. Hearing the blare of Panchajanya and the twang of Gandiva all the
Kaurava troops, O Bharata, will be filled with fear. O hero, without
thee, the kings will never be able to bear the rattle of the ape-bannered
car belonging to that grinder of foes, when he will advance (upon them).
Who amongst the kings, save thyself, is competent to battle with that
Arjuna whose feats, as described by the wise, are all superhuman?
Superhuman was the battle that he fought with the high-souled (Mahadeva)
of three eyes. From him he obtained a boon that is unattainable by
persons of unsanctified souls. Delighted in battle, that son of Pandu is
protected by Madhava. Who is there that is competent to vanquish him who
could not be vanquished by thee before, although thou, endued with great
energy, hadst vanquished Rama himself in battle, that fierce destroyer of
the Kshatriya race, worshipped, besides, by the gods and the Danavas?
Incapable of putting up with that son of Pandu, that foremost of heroes
in battle, even I, with thy permission, am competent to slay, with the
force of my weapons, that brave and fierce warrior who resembleth a snake
of virulent poison and who slayeth his foes with his glances alone!'"



SECTION IV

"Sanjaya said, 'Unto him who was talking thus, the aged Kuru grandsire
with a cheerful heart, said these words adapted to both time and place:
'Like the ocean unto rivers, like the Sun unto all luminous bodies, like
the righteous unto Truth, like a fertile soil unto seeds, like the clouds
unto all creatures, be thou the refuge of thy relatives and friends! Like
the celestials upon him of a thousand eyes, let thy kinsmen depend on
thee. Be thou the humiliator of thy foes, and the enhancer of the joys of
thy friends. Be thou unto the Kauravas as Vishnu unto the dwellers of
heaven. Desirous of doing what was agreeable to Dhritarashtra's son, thou
didst with the might and prowess of own arms, O Karna, vanquish the
Kamvojas having proceeded to Rajpura. Many kings, amongst whom Nagnajit
was the foremost, while staying in Girivraja, as also the Amvashthas, the
Videhas, and the Gandharvas, were all vanquished by thee. The Kiratas,
fierce in battle, dwelling in the fastness of Himavat, were formerly, O
Karna, made by thee to own Duryodhana's sway. And so also, the Utpalas,
the Mekalas, the Paundras, the Kalingas, the Andhras, the Nishadas, the
Trigartas, and the Valhikas, were all vanquished by thee, O Karna, in
battle. In many other countries, O Karna, impelled by the desire of doing
good to Duryodhana, thou didst, O hero, vanquish many races and kings of
great energy. Like Duryodhana, O child, with his kinsmen, and relatives,
and friends, be thou also the refuge of all the Kauravas. In auspicious
words I command thee, go and fight with the enemy. Lead the Kurus in
battle, and give victory unto Duryodhana. Thou art to us our grandson
even as Duryodhana is. According to the ordinance, all of us also are as
much thine as Duryodhana's! [7]The wise, O foremost of men, say that the
companionship of the righteous with the righteous is a superior
relationship to that born of the same womb. Without falsifying,
therefore, thy relationship with Kurus, protect thou the Kaurava host
like Duryodhana, regarding it as thy own.

"Hearing these words of his, Vikartana's. son Karna, reverentially
saluting Bhishma's feet, (bade him farewell) and came to that spot where
all the Kaurava bowmen were. Viewing that wide and unparalleled
encampment of the vast host, he began to cherish (by words of
encouragement) those well-armed and broad-chested warriors. And all the
Kauravas headed by Duryodhana were filled with joy. And beholding the
mighty-armed and high-souled Karna come to the field and station himself
at the head of the whole army, for battle, the Kauravas received him with
loud shouts and slapping of arm-pits and leonine roars and twang of bows
and diverse other kinds of noise.'"



SECTION V

"Sanjaya said, 'Beholding that tiger among men, viz., Karna, mounted on
his car, Duryodhana, O king, filled with joy, said these words, 'This
host, protected by thee, hath now, I think, got a proper leader. Let
that, however, be settled now which is proper and within our power.'

'Karna said, 'Tell us thyself, O tiger among men, for thou art the wisest
of kings. Another can never see so well what should be done as one seeth
it whose concern it is. Those kings are all desirous of listening to what
thou mayst have to say. I am sure that no improper words will be uttered
by thee.'

"Duryodhana, said, 'Bhishma was our commander possessed (as he was) of
years, prowess, and learning and supported by all our warriors. That
high-souled one, O Karna, achieving great glory and slaying large numbers
of my enemies protected us by fair fight for ten days. He achieved the
most difficult of feats. But now that he is about to ascend to heaven,
whom, O Karna, dost thou think fit to our commander after him? Without a
leader, an army cannot stay in battle for even a short while. Thou art
foremost in battle, like a boat without a helmsman in the waters. Indeed,
as a boat without a helmsman, or a car without a driver, would go
anywhere, so would the plight be of a host that is without a leader. Like
a merchant who falleth into every kind of distress when he is
unacquainted with the ways of the country he visits, an army that is
without a leader is exposed to every kind of distress. Look thou,
therefore, among all the high-souled warriors of our army and find out a
proper leader who may succeed the son of Santanu. Him whom thou wouldst
regard as a fit leader in battle, him, all of us, without doubt, will
together make our leader.'

"Karna said, 'All these foremost of men are high-souled persons. Every
one of them deserveth to be our leader. There is no need of any minute
examination. All of them are conversant with noble genealogies and with
the art of smiting; all of them are endued with prowess and intelligence,
all of them are attentive and acquainted with the scriptures, possessed
of wisdom, and unretreating from battle. [8] All, however, cannot be
leaders at the same time. Only one should be selected as leader, in whom
are special merits. All of these regard one another as equals. If one
amongst them, therefore, be honoured, others will be dissatisfied, and,
it is evident, will no longer fight for thee from a desire of benefiting
thee. This one, however, is the Preceptor (in arms) of all these
warriors; is venerable in years, and worthy of respect. Therefore, Drona,
this foremost of all wielders of weapons, should be made the leader. Who
is there worthy of becoming a leader, when the invincible Drona, that
foremost of persons conversant with Brahma, is here, that one who is
equal to Sukra or Vrihaspati himself? Amongst all the kings in thy army,
O Bharata, there is not a single warrior who will not follow Drona when
the latter goeth to battle. [9] This Drona is the foremost of all leaders
of forces, the foremost of all wielders of weapons, and the foremost of
all intelligent persons. He is, besides, O king, thy preceptor (in arms).
Therefore, O Duryodhana, make this one the leader of thy forces without
delay, as the celestials made Kartikeya their leader in battle for
vanquishing the Asuras.'"



SECTION VI

"Sanjaya said, 'Hearing these words of Karna, king Duryodhana. then said
this unto Drona who was staying in the midst of the troops.'

"Duryodhana said, 'For the superiority of the order of thy birth, for the
nobility of thy parentage, for thy learning, years and intelligence, for
also thy prowess, skill, invincibility, knowledge of worldly matters,
policy, and self-conquest, by reason also of thy ascetic austerities and
thy gratitude, superior as thou art as regards every virtue, among these
kings there is none who can make so good a leader as thou. Protect thou,
therefore, ourselves, like Vasava protecting the celestials. Having thee
for our leader, we desire, O best of Brahmanas, to vanquish our foes. As
Kapali amongst the Rudras, Pavaka among the Vasus, Kuvera among the
Yakshas, Vasava among the Maruts, Vasishtha among Brahmanas, the Sun
amongst luminous bodies, Yama among the Pitris, Varuna among aquatic
creatures, as the Moon among the stars, and Usanas among the sons of
Diti, so art thou the foremost of all leaders of forces. Be thou,
therefore, our leader. O sinless one, let these ten and one Akshauhinis
of troops be obedient to thy word of command. Disposing these troops in
battle array, slay thou our foes, like Indra slaying the Danavas. Proceed
thou art the head of us all, like Pavaka's son (Kartikeya) at the head of
the celestial forces. We will follow thee to battle, like bulls following
a bovine leader. A fierce and great bowman as thou art, beholding thee
stretching the bow at our head. Arjuna will not strike. Without doubt, O
tiger among men, if thou becomest our leader, I will vanquish
Yudhishthira with all his followers and relatives in battle.'

"Sanjaya continued, 'After Duryodhana had uttered these words, the kings
(in the Kaurava army) all cried victory to Drona. And they delighted thy
son by uttering a loud leonine shout. And the troops, filled with joy,
and with Duryodhana at their head, desirous of winning great renown,
began to glorify that best of Brahmanas. Then, O king, Drona addressed
Duryodhana fin those words.'"



SECTION VII

"Drona said, 'I know the Vedas with their six branches. I know also the
science of human affairs. I am acquainted also with the Saiva weapon, and
diverse other species of weapons. Endeavouring to actually display all
those virtues which ye, desirous of victory, have attributed to me, I
will fight with the Pandavas. I will not, however, O king, be able to
slay the son of Prishata. O bull among men, he hath been created for my
slaughter. I will fight with the Pandavas, and slay the Somakas. As
regards the Pandavas, they will not fight with me with cheerful hearts.'

"Sanjaya continued, 'Thus permitted by Drona, the son, O king, then made
him the commander of his forces according to the rites prescribed in the
ordinance. And the kings (in the Katirava army) headed by Duryodhana
performed the investiture of Drona in the command of the forces, like the
celestials headed by India in days of yore performing the investiture of
Skanda. After Drona's installation in the command, the joy of the army
expressed itself by the sound of drums and the loud blare of conchs. Then
with cries such as greet the ears en a festive day, with auspicious
invocations by Brahmanas gratified with cries of Jaya uttered by foremost
of Brahmanas, and with the dance of mimes, Drona was duly honoured. And
Kaurava warriors regarded the Pandayas as already vanquished.'

"Sanjaya continued. 'Then that mighty car-warrior, viz., Bharadwaja's
son, having obtained the command, arrayed the troops in order of battle,
and went out with thy sons from desire of fighting the foe. And the ruler
of the Sindhus, and the chief of the Kalingas, and thy son Vikarna, clad
in mail, took up their position on the right wing (of Drona). And Sakuni,
accompanied by many foremost of horsemen battling with bright lances and
belonging to the Gandhara tribe, proceeded, acting as their support. And
Kripa, and Kritavarman, and Chitrasena, and Vivinsati headed by
Duhsasana, strove vigorously for protecting the left wing. And the
Kamvojas headed by Sudakshina, and the Sakas, and the Yavanas, with
steeds of great fleetness, proceeded, as the latter's support. And the
Madras, the Trigartas the Amvashthas, the Westerners, the Northerners,
the Malavas, the Surasenas, the Sudras the Maladas, the Sauviras, the
Kaitavas, the Easterners, and the Southerners placing thy son
(Duryodhana) and the Suta's son (Karna) at their head, forming the rear
guard, gladdened warriors of their own army, added to the strength of the
(advancing) force, Vikartana's son Karna proceeded at the head of the
bowmen. [10] And his blazing and large and tall standard bearing the
advice of the elephant's rope, shone with an effulgence like that of the
Sun, gladdening his own divisions. Beholding Karna, none regarded the
calamity caused by Bhishma's death. And the kings, along with the Kurus,
all became freed from grief. And large numbers of warriors, banded
together, said unto one another, 'Beholding Karna on the field, the
Pandavas will never be able to stand in battle. Indeed, Karna is quite
competent to vanquish in battle the very gods with Vasava at their head.
What need be said, therefore, for the sons of Pandu who are destitute of
energy and prowess? The mighty-armed Bhishma spared the Parthas in
battle. Karna, however, will slay them in the fight with his keen
shafts.' Speaking unto one another thus and filled with joy, they
proceeded, applauding and worshipping the son of Radha. As regards our
army, it was arrayed by Drona in the form of a Sakata (vehicle); while
the array of our illustrious foes, O king, was in the form of a Krauncha
(crane), as disposed, O Bharata, by king Yudhishthira the just in great
cheerfulness. At the head of their array were those two foremost of
persons viz., Vishnu and Dhananjaya, with their banner set up, bearing
the device of the ape. The hump of the whole army and the refuge of all
bowmen, that banner of Partha, endued with immeasurable energy, as it
floated in the, sky, seemed to illumine the entire host of the
high-souled Yudhishthira. The banner of Partha, possessed of great
intelligence, seemed to resemble the blazing Sun that riseth at the end
of the Yuga for consuming the world. Amongst bowmen, Arjuna is the
foremost; amongst bows, Gandiva is the foremost amongst creature Vasudeva
is the first; and amongst all kinds of discs, Sudarsana is the first.
Bearing these four embodiments of energy, that car unto which were yoked
white steeds, took up its position in the front of the (hostile) army,
like the fierce discus upraised (for striking). Thus did those two
foremost of men stand at the very head of their respective forces, viz.,
Karna at the head of thy army, and Dhananjaya at the head of the hostile
one. Both excited with wrath, and each desirous of slaying the other,
Karna and Arjuna looked at each other in that battle.'

"Then when that mighty car-warrior, viz.. Bharadwaja's son, proceeded to
battle with great speed, the earth seemed to tremble with loud sounds of
wailing. Then the thick dust, raised by the wind resembling a canopy of
tawny silk, enveloped the sky and the sun. And though the firmament was
cloudless, yet a shower fell of pieces of flesh, bones, and blood. And
vultures and hawks and cranes and Kankas, and crows in thousands, began
continually to fall upon the (Kaurava) troops. And jackals yelled aloud;
and many fierce and terrible birds repeatedly wheeled to the left of thy
army, from desire of eating flesh and drinking blood, [11] and many
blazing meteors, illuminating (the sky), and covering large areas with
their tails, fell on the field with loud sound and trembling motion. And
the wide disc of the sun O monarch, seemed to emit flashes of lightning
with thundering noise, when commander of the (Kaurava) army set out.
These and many other portents, fierce and indicating a destruction of
heroes, were seen during the battle. Then commenced the encounter between
the troops of the Kurus and the Pandavas, desirous of slaying each other.
And so loud was the din that it seemed to fill the whole earth. And the
Pandavas and the Kauravas, enraged with each other and skilled in
smiting, began to strike each other with sharp weapons, from desire of
victory. 'Then that great bowman of blazing effulgence rushed towards the
troops of the Pandavas with great impetuosity, scattering hundreds of
sharp arrows. Then the Pandavas and the Srinjayas, beholding Drona rush
towards them, received him, O king, with showers upon showers (in
distinct sets) of arrows. Agitated and broken by Drona, the large host of
the Pandavas and the Panchalas broke like rows of cranes by force of the
wind. Invoking into existence many celestial weapons in that battle,
Drona, within a very short time, afflicted the Pandavas and the
Srinjayas. Slaughtered by Drona, like Danavas by Vasava, the Panchalas
headed by Dhrishtadyumna trembled in that battle. Then that mighty
car-warrior, viz., Yajnasena's son (Dhrishtadyumna), that hero acquainted
with celestial weapons, broke, with his arrowy showers, the division of
Drona in many places. And the mighty son of Prishata baffling with his
own arrowy showers the showers of arrows shot by Drona, caused a great
slaughter among the Kurus. The mighty-armed Drona then, rallying his men
in battle and gathering them together, rushed towards the son of
Prishata. He then shot at Prishata's son a thick shower of arrows, like
Maghavat excited with rage showering his arrows with great force upon the
Danavas, Then the Pandavas and the Srinjayas, shaken by Drona with his
shafts, repeatedly broke like a herd of inferior animals attacked by a
lion. And the mighty Drona coursed through the Pandava force like a
circle of fire. All this, O king, seemed highly wonderful. Mounted on his
own excellent car which (then) resembled a city coursing through the
skies, which was furnished with every necessary article according to
(military) science, whose banner floated on the air, whose rattle
resounded through the field, whose steeds were (well) urged, and the
staff of whose standard was bright as crystal, Drona struck terror into
the hearts of the enemy and caused a great slaughter among them.'"



SECTION VIII

"Sanjaya said, 'Beholding Drona thus slaying steeds and drivers and
car-warriors and elephants, the Pandavas, without being troubled,
encompassed him on all sides. Then king Yudhishthira, addressing
Dhrishtadyumna and Dhananjaya, said unto them, 'Let the pot-born (Drona)
be checked, our men surrounding him on all sides with care.' Thus
addressed those mighty car-warriors, viz., Arjuna and Prishata's son,
along with their followers, all received Drona as the latter came. And
the Kekaya princes, and Bhimasena, and Subhadra's son and Ghatotkacha and
Yudhishthira, and the twins (Nakula and Sahadeva), and the ruler of the
Matsyas, and the son of Drupada, and the (five) sons of Draupadi, all
filled with joy, and Dhrishtaketu, and Satyaki, and the wrathful
Chitrasena, and the mighty car-warrior, Yuyutsu, and many other kings, O
monarch, who followed the sons of Pandu, all achieved diverse feats in
keeping with their lineage and prowess. Beholding then that host
protected in that battle by those Pandava warriors, Bharadwaja's son,
turning his eyes in wrath, cast his looks upon it. Inflamed with rage,
that warrior, invincible in battle, consumed, as he stood upon his car,
the Pandava host like the tempest destroying vast masses of clouds.
Rushing on all sides at car-warriors and steeds and foot-soldiers and
elephants, Drona furiously careered over the field like a young man,
though bearing the weight of years. His red steeds, fleet as the wind,
and of excellent breed, covered with blood, O king, assumed a beautiful
appearance. Beholding that hero of regulated vows, felling them like Yama
himself inflamed with wrath, the soldiers of Yudhishthira fled away on
all sides. And as some fled away and other rallied, as some looked at him
and others stayed on the field, the noise they made was fierce and
terrible. And that noise causing delight to heroes and enhancing the
fears of the timid, filled the whole sky and the earth. And once more
Drona, uttering his own name in battle, made himself exceedingly fierce,
scattering hundreds of arrows among the foes. Indeed, the mighty Drona,
though old, yet acting like a young man, careered like Death himself, O
sire, amid the divisions of Pandu's son. That fierce warrior cutting off
heads and arms decked with ornaments, made the terraces of many cars
empty and uttered leonine roars. And in consequence of those joyous
shouts of his, as also of the force of his shafts, the warriors, O lord,
(of the hostile army) trembled like a herd of cows afflicted by cold. And
in consequence of the rattle of his car and the stretching of his
bow-string and the twang of his bow, the whole welkin resounded with a
loud noise. And the shaft., of that hero, coursing in thousands from his
bow, and enveloping all the points of the compass, fell upon the
elephants and steeds and cars and foot-soldiers (of the enemy). Then the
Panchalas and the Pandavas boldly approached Drona, who, armed with his
bow of great force, resembled a fire having weapons for its flames. Then
with their elephants and foot-soldiers and steeds he began to despatch
them unto the abode of Yama. And Drona made the earth miry with blood.
Scattering his mighty weapons and shooting his shafts thick on every
side, Drona soon so covered all the points of the compass, that nothing
could be seen except his showers of arrows. And among foot-soldiers and
cars and steeds and elephants nothing could be seen save Drona's arrows.
The standard of his car was all that could be seen, moving like flashes
of lightning amid the cars. [12] Of soul incapable of being depressed,
Drona then, armed with bow and arrows, afflicted the five princes of
Kekaya and the ruler of the Panchalas and then rushed against the
division of Yudhishthira. Then Bhimasena and Dhananjaya and the grandson
of Sini, and the sons of Drupada, and the ruler of Kasi, viz., the son of
Saivya, and Sivi himself, cheerfully and with loud roars covered him with
their arrows. Shafts in thousands, decked with wings of gold, shot from
Drona's bow, piercing through the bodies of the elephants and the young
horses of those warriors, entered the earth, their feathers dyed with
blood. The field of battle, strewn with cars and the prostrate forms of
large bands of warriors, and of elephants and steeds mangled with shafts,
looked like the welkin covered with masses of black clouds. Then Drona,
desirous of the prosperity of thy sons, having thus crushed the divisions
of Satyaki, and Bhima, and Dhananjaya and Subhadra's son and Drupada, and
the ruler of the Kasi, and having ground many other heroes in battle,
indeed, that high-souled warrior, having achieved these and many other
feats, and having, O chief of the Kurus, scorched the world like the Sun
himself as he rises at the end of the Yuga, proceeded hence, O monarch,
to heaven. That hero possessed of golden car, that grinder of hostile
hosts, having achieved mighty feats and slain in thousands the warriors
of the Pandava host in battle, hath at last been himself slain by
Dhrishtadyumna. Having, in fact, slain more than two Akshauhinis of brave
and unreturning warriors, that hero endued with intelligence, at last,
attained to the highest state. Indeed, O king, having achieved the most
difficult feats, he hath, at last, been slain by the Pandavas and the
Panchalas of cruel deeds. When the preceptor was slain in battle, there
arose in the welkin, O monarch, a loud uproar of all creatures, as also
of all the troops. Resounding through heaven and earth and the
intermediate space and through the cardinal and the subsidiary
directions, the loud cry 'O Fie!'--of creatures; was heard. And the gods,
the Pitris, and they that were his friends, all beheld that mighty
car-warrior, viz., the son of Bharadwaja, thus slain. The Pandavas,
having won the victory, uttered leonine shouts. And the earth trembled
with those loud shouts of theirs.'"



SECTION IX

"Dhritarashtra said, 'How did the Pandavas and the Srinjayas slay Drona
in battle,--Drona. who was so accomplished in weapons amongst all
wielders of arms? Did his car break (in course of the fight)? Did his bow
break while he was striking (the foe)? Or, was Drona careless at the time
when he met with his death-blow? How, indeed, O child, could Prishata's
son, (viz., Dhrishtadyumna) the prince of the Panchalas, slay that hero
incapable of being humiliated by enemies, who scattered thick showers of
shafts furnished with wings of gold, and who was endued with great
lightness of hand, that foremost of Brahmanas, who was accomplished in
everything, acquainted with all modes of warfare, capable of shooting his
shafts to a great distance, and self-restrained, who was possessed of
great skill in the use of weapons and armed with celestial weapons, that
mighty warrior, of unfading glory, who was always careful, and who
achieved the fiercest feats in battle? It is plain, it seems to me, that
destiny is superior to exertion, since even brave Drona hath been slain
by the high-souled son of Prishata, that hero in whom were the four kinds
of weapons, alas, thou sayest that that Drona, that preceptor in
bowmanship, is slain. Hearing of the slaughter of that hero who used to
ride his bright car covered with tiger skins and adorned with pure gold.
I cannot drive away my grief. Without doubt, O Sanjaya, no one dies of
grief caused by another's calamity, since, wretch that I am, I am yet
alive although I have heard of Drona's death. Destiny I regard to be all
powerful, exertion is fruitless. Surely, my heart, hard as it is, is made
of adamant, since it breaketh not into a hundred pieces, although I have
heard of Drona's death. He who was waited up-on by Brahmanas and princes
desirous of instruction in the Vedas and divination and bowmanship, alas,
how could he be taken away by Death? I cannot brook the overthrow of
Drona which is even like the drying up of the ocean, or the removal of
Meru from its site, or the fall of the Run from the firmament. He was a
restrainer of the wicked and a protector of the righteous. That scorcher
of foes who hath given up his life for the wretched Duryodhana, upon
whose prowess rested that hope of victory which my wicked sons
entertained, who was equal to Vrihaspati or Usanas himself in
intelligence, alas, how was he slain? His large steeds of red hue,
covered with net of gold, fleet as the wind and incapable of being struck
with any weapon in battle, endued with great strength, neighing
cheerfully, well-trained and of the Sindhu breed, yoked unto his car and
drawing the vehicle excellently, always preserving in the midst of
battle, did they become weak and faint? Coolly bearing in battle the roar
of elephants, while those huge creatures trumpeted at the blare of conchs
and the beat of drums, unmoved by the twang of bows and showers of arrows
and other weapons, foreboding the defeat of foes by their very
appearance, never drawing long breaths (in consequence of toil), above
all fatigue and pain, how were those fleet steeds that drew the car of
Bharadwaja's son soon over-powered? Even such were the steeds yoked unto
his golden car. Even such were the steeds yoked thereto by that foremost
of human heroes. Mounted on his own excellent car decked with pure gold,
why, O son, could he not cross the sea of the Pandava army? What feat
were achieved in battle by Bharadwaja's son, that warrior who always drew
tears from other heroes, and upon whose knowledge (of weapons) all the
bowmen of the world rely? Firmly adhering to truth, and endued with great
might, what, indeed, did Drona do in battle? Who were those car-warriors
that encountered that achiever of fierce deeds, that foremost of all
wielders of the bow, that first of heroes, who resembled Sakra himself in
heaven? Did the Pandava fly away beholding him of the golden car and of
mighty strength who invoked into existence celestial weapons? Or, did
king Yudhishthira the just, with his younger brothers, and having the
prince of Panchala (Dhrishtadyumna) for his binding chord, [13] attack
Drona, surrounding him with his troops on all sides? Verily, Partha must
have, with his straight shafts, checked all the other car-warriors, and
then Prishata's son of sinful deeds must have surrounded Drona. I do not
see any other warrior, save the fierce Dhrishtadyumna protected by
Arjuna, who could have compassed the death of that mighty hero? It seems
that when those heroes, viz., the Kekayas, the Chedis, the Karushas, the
Matsyas, and the other kings, surrounding the preceptor, pressed him
exceedingly like ants pressing upon a snake, while he was engaged in some
difficult feat, the wretched Dhrishtadyumna must have slain him then.
This is what, I think. He who, having studied the four Vedas with their
branches and the histories forming the fifth (Veda), became the refuge of
the Brahmanas, as the ocean is of rivers, that scorcher of foes, who
lived both as a Brahmana and as a Kshatriya, alas, how could that
Brahmana, reverend in years, meet with his end at the edge of a weapon?
Of a proud spirit, he was yet often humiliated and had to suffer, pain on
my account. However undeserving of it, he yet attained at the hands of
Kunti's son, the fruit of his own conduct. [14] He, upon whose feats
depend all wielders of bows in the world, alas, how could that hero,
firmly adhering to truth and possessed of great skill, be slain by
persons desirous of affluence? Foremost in the world like Sakra himself
in heaven, of great might and great energy, alas, how could he be slain
by the Parthas, like the whale by the smaller fish? He, from whose
presence no warrior desirous of victory could ever escape with life, he
whom, while alive, these two sounds never left, viz., the sound of the
Vedas by those desirous of Vedic lore, and the twang of bows caused by
those desirous of skill in bowmanship, he who was never cheerless, alas,
that tiger among men, that hero endued with prosperity and never
vanquished in battle, that warrior of prowess equal to that of the lion
or the elephant, hath been slain. Verily, I cannot bear the idea of his
death. How could Prishata's son, in the sight of the foremost of men,
slay in battle that invincible warrior whose might was never humiliated
and whose fame was never tarnished? Who were they that fought in Drona's
van, protecting him, standing by his side? Who proceeded in his rear and
obtained that end which is so difficult of attainment? Who were those
high-souled warriors that protected the right and the left wheels of
Drona? Who were in the van of that hero while he struggled in battle? Who
were they that, reckless of their lives on that occasion, met with death
which stood face to face with them? Who were those heroes that went in
the last journey in Drona's battle? Did any of those Kshatriyas that were
assigned for Drona's protection, proving false, abandon that hero in
battle? Was he slain by the foe after such desertion and while alone?
Drona would never, from fear, show his back in battle, however great the
danger. How then was he slain by the foe? Even in great distress, O
Sanjaya, an illustrious person should do this, viz., put forth his
prowess according to the measure of his might. All this was in Drona; O
child, I am losing my senses. Let this discourse be suspended for a
while. After regaining my senses I will once more ask thee, O Sanjaya!'"



SECTION X

"Vaisampayana said, 'Having addressed the Suta's son in this way,
Dhritarashtra, afflicted with excessive grief of heart and hopeless of
his son's victory, fell down on the ground. Beholding him deprived of his
senses and fallen down, his attendants sprinkled him with perfumed and
cold water, fanning him the while. Seeing him fallen, the Bharata ladies
O king, surrounded him on all sides and gently rubbed him with their
hands. And slowly raising the king from the ground, those royal ladies,
their voices chocked with tears, seated him on his seat. Seated, the King
continued to be under the influence of that swoon. And he remained
perfectly motionless, while they fanned him standing around. And a
tremour then passed over the monarch's body and he slowly regained his
senses. And once more he began to interrogate Gavalgana's son of the Suta
caste about the incidents, as they occured in the battle.'

"Dhritarashtra said,  [That Ajatasatru] who, like the risen sun,
dispelleth darkness by his own light; who rusheth against a foe as a
swift and angry elephant with rent temples, incapable of being vanquished
by hostile leaders of herds, rusheth against a rival proceeding with
cheerful face towards a female of the species in rust, O, what warriors
(of my army) resisted that Ajatasatru as he came, for keeping him away
from Drona? [15] That hero, that foremost of persons, who hath slain many
brave warriors (of my army) in battle, that mighty-armed and intelligent
and courageous prince of unbaffled prowess, who, unassisted by any one,
can consume the entire host of Duryodhana by means of his terrible
glances alone, that slayer by his sight, that one bent on winning
victory, that bowman, that hero of unfading glory, that self-restrained
monarch who is revered by the whole world, O, who were those heroes (of
my army) that surrounded that warrior? [16] That invincible prince, that
bowman of unfading glory, that tiger among men, that son of Kunti, who
advancing with great celerity came upon Drona, that mighty warrior who
always achieves grand feats against the foe, that hero of gigantic fame
and great courage, who in strength is equal to ten thousand elephants, O,
what brave combatants of my army surrounded that Bhimasena as he rushed
upon my host? When that car-warrior of exceeding energy, viz., Vibhatsu,
looking like a mass of clouds, came, emitting thunderbolts like the
clouds themselves, shooting showers of arrows like Indra pouring rain,
and making all the points of the compass resound with the slaps of his
palms and the rattle of his car-wheels, when that hero whose bow was like
the lightning's flash and whose car resembled a cloud having for its
roars the rattle of its wheels (when that hero came) the whizz of whose
arrows made him exceedingly fierce, whose wrath resembles an awful cloud,
and who is fleet as the mind or the tempest, who always pierces the foe
deep into his very vitals, who, armed with shafts, is terrible to look
at, who like Death himself bathes all the points of the compass with
human blood in profusion, and who, with fierce uproar and awful visage,
wielding the bow Gandiva incessantly pours on my warriors headed by
Duryodhana shafts whetted on stone and furnished with vultures' feathers,
alas, when that hero of great intelligence came upon you, what became the
state of your mind? When that warrior having the huge ape on his banner
came, obstructing the welkin with dense showers of arrows, what became
that state of your mind at sight of that Partha? Did Arjuna advance upon
you, slaying your troops with the twang of the Gandiva and achieving
fierce feats on the way? Did Duryodhana take, with his shafts, your
lives, like the tempest destroying gathering masses of clouds or felling
forests of reeds, blowing through them? What man is there that is capable
of bearing in battle the wielder of the Gandiva? Hearing only that he is
stationed at the head of the (hostile) force, the heart of every foe
seems to rend in twain. In that battle in which the troops trembled and
even heroes were struck with fear, who were they that did not desert
Drona, and who were those cowards that abandoned him from fear? Who were
they that, reckless of their lives met Death himself, standing face to
face with them, in the shape of Dhananjaya, who hath vanquished even
superhuman combatants in battle? My troops are incapable of bearing the
impetus of that warrior having white steeds yoked unto his car and the
twang of Gandiva, that resembles the roll of the very clouds. That car
which has Vishnu himself for its driver and Dhananjaya for its warrior,
that car I regard to be incapable of being vanquished by the very gods
and the Asuras united together. Delicate, young, and brave, and of a very
handsome countenance, that son of Pandu who is gifted with intelligence
and skill and wisdom and whose prowess incapable of being baffled in
battle, when Nakula with loud noise and afflicting all hostile warriors,
rushed at Drona, what heroes (of my army) surrounded him? When Sahadeva
who resembles an angry snake of virulent poison, when that hero owning
white steeds and invincible in battle, observant of laudable vows,
incapable of being baffled in his purposes, gifted with modesty, and
never vanquished in fight, came upon us, what heroes (of our army)
surrounded him? That warrior who, having crushed the mighty host of the
Sauvira king, took for his wife the beautiful Bhoja maiden of symmetrical
limbs, that bull among men, viz., Yuyudhana, in whom are always truth and
firmness and bravery and Brahmacharya, that warrior gifted with great
might, always practising truth, never cheerless, never vanquished, who in
battle is equal to Vasudeva and is regarded as his second self, who,
through Dhananjaya's instructions, hath become foremost in the use of
arrows, and who is equal to Partha himself in weapons, O, what warrior
(of my army) resisted that Satyaki, for keeping him away from Drona? The
foremost hero among the Vrishnis, exceedingly brave among all bowmen,
equal to Rama himself in (knowledge and the use of) weapons and in
prowess and fame, (know, O Sanjaya, that) truth and firmness,
intelligence and heroism, and knowledge of Brahma, and high weapons, are
all in him (Satyaki) of the Satwata race, as the three worlds are in
Kesava. What heroes (of my army), approaching that mighty bowman,
Satyaki, possessed of all those accomplishments and incapable of being
resisted by the very gods, surrounded him? The foremost among the
Panchalas, possessed of heroism, high-born and the favourite of all
high-born heroes, ever achieving good deeds in battle, viz., Uttamaujas,
that Prince ever engaged in the welfare of Arjuna, born for only my evil,
equal unto Yama, or Vaisaravana, or Aditya, or Mahendra, or Varuna, that
prince regarded as a mighty car-warrior and prepared to lay down his life
in the thick of battle, O, what heroes (of my army) surrounded him? Who
(amongst my warriors) opposed Dhrishtaketu, that single warrior amongst
the Chedis who, deserting them, hath embraced the side of the Pandavas,
while he rushed upon Drona? Who resisted the heroic Ketumat for keeping
him away from Drona, the brave Ketumat who slew prince Durjaya while the
latter had taken shelter in Girivraja? What heroes (of my army)
surrounded Sikhandin, that tiger among men, who knows the merits and
demerits (in his own person) of manhood and femininity, that son of
Yajnasena, who is always cheerful in battle, that hero who became the
cause of the high-souled Bhishma's death in battle, when he rushed
towards Drona? That foremost hero of the Vrishni race, that chief of all
bowmen, that brave warrior in whom all accomplishments exist in a greater
degree than in Dhananajaya himself, in whom are ever weapons and truth
and Brahmacharya, who is equal to Vasudeva in energy and Dhananjaya in
strength, who in splendour is equal to Aditya and in intelligence to
Vrihaspati, viz., the high-souled Abhimanyu, resembling Death himself
with wide-open mouth, O what heroes (of my army) surrounded him when he
rushed towards Drona? That youth of vigorous understanding, that slayer
of hostile heroes, viz., Subhadra's son, O, when he rushed towards Drona,
what became the state of your mind? What heroes surrounded those tigers
among men, viz., the sons of Draupadi, when they rushed in battle against
Drona like rivers rushing towards the sea? Those children who, giving up
all (childish) sports for twelve years, and observing excellent vows,
waited upon Bhishma for the sake of weapons, those children, viz.,
Kshatranjaya and Kshatradeva and Kshatravarman and Manada, those heroic
sons of Dhrishtadyumna, O, who resisted them, seeking to keep them away
from Drona? He whom the Vrishnis regarded as superior in battle to a
hundred car-warriors, O, who resisted that great bowman, viz., Chekitana,
for keeping him away from Drona? Those five Kekaya brothers, virtuous and
possessed of prowess, incapable of being baffled, resembling (in hue) the
insects called Indragopakas, with red coats of mail, red weapons and red
banners, those heroes that are the maternal cousins of the Pandavas and
that always wish for victory unto the latter, O, what heroes (of my army)
surrounded those valiant princes when they rushed towards Drona for
slaying him? That lord of battle, that foremost of bowmen, that hero of
unbaffled aim and great strength, that tiger among men, viz., Yuyutsu,
whom many wrathful kings battling together for six months at Varanavata
from desire of slaying him could not vanquish, and who in battle at
Varanasi overthrew with a broad-headed arrow that mighty car-warrior,
viz., the prince of Kasi, desirous of seizing (at a Swayamvara) a maiden
for wife, O, what hero (of my army) resisted him? That mighty bowman,
viz., Dhrishtadyumna, who is the chief counsellor of the Pandavas, who is
engaged in doing evil to Duryodhana, who was created for Drona's
destruction, O, what heroes (of my army) surrounded him when he came
towards Drona, breaking through all my ranks and consuming all my
warriors in battle? That foremost of all persons conversant with weapons,
who has been reared almost on Drupada's lap, O, what warriors (of my
army) surrounded that Sikhandin protected by (Arjuna's) weapons, for
keeping him away from Drona? He who encompassed this earth by the loud
rattle of his car as by a leathern belt, that mighty car-warrior and
foremost of all slayers of foes, who, as (a substitute for) all
sacrifices, performed, without hindrance, ten Horse sacrifices with
excellent food and drink and gifts in profusion, who ruled his subjects
as if they were his children, that Usinara's son who in sacrifices gave
away kine countless as the grains of sand in the Ganga's stream, whose
feat none amongst men have been or will ever be able to imitate, after
the performance of whose difficult feats the very gods had cried out,
saying, 'We do not see in the three worlds with their mobile and immobile
creatures a second person other than Usinara's son who, was, has ever
been, or will ever be born, who hath attained to regions (in after-life)
which are unattainable by human beings, O, who (amongst my army) resisted
that Saivya, that grandson of that Usinara's son, while he came upon
(Drona)? What heroes (of my army) surrounded the car-division of that
slayer of foes, viz.. Virata, the king of the Matsyas, while it reached
Drona in battle? Who kept away from Drona the gigantic Ghatotkacha, that
thorn (on the side), of my sons, that warrior who always wishes victory
unto the Pandavas, that heroic Rakshasa, possessed of extensive powers of
illusion, endued with great strength and great prowess, and born of Bhima
in course of a single day, and of whom I entertain very great fears? [17]
What, O Srinjaya, can remain unconquered by them for whose sake these and
many others are prepared to Jay down their lives in battle? How can the
sons of Pritha meet with defeat, they, viz., that have the greatest of
all beings, the wielder of the bow called Sarnga, for their refuge and
benefactor? Vasudeva is, indeed, the great Master of all the worlds, the
Lord of all, and Eternal! Of celestial soul and infinite power, Narayana
is the refuge of men in battle. The wise recite his celestial feats. I
also will recite them with devotion, for recovering my firmness!'"



SECTION XI

"Dhritarashtra said, 'Hear, O Sanjaya, the celestial feats of Vasudeva,
feats that Govinda achieved and the like of which no other person hath
ever been able to achieve. Whilst being brought up, O Sanjaya, in the
family of the cowherd (Nanda), that high-souled one, while yet a boy,
made the might of his arms known to the three worlds. Even then he slew
Hayaraja, living in the woods (on the shores) of the Yamuna, who was
equal to (the celestial steed) Uchchaisravas in strength and the wind
itself in speed. [18] In childhood, he also slew with his two bare arms,
the Danava, in the form of a bull, of terrible deeds, and risen like
Death himself unto all the kine. Of eyes like the lotus petals, he also
slew the mighty Asuras named Pralamva, and Naraka, and Jambha, and Pitha,
as also Mura, that terror of the celestials. And so also Kansa of mighty
energy, who was, besides, protected by Jarasandha, was, with all his
followers, slain in battle by Krishna aided by his prowess alone. [19]
With Valadeva as his second, that slayer of foes, viz., Krishna, consumed
in battle, with all his troops, the king of the Surasenas, viz., Sunaman,
of great activity and prowess in battle, the lord of a full Akshauhini,
and the valiant second brother of Kansa, the king of the Bhojas. The
highly wrathful regenerate Rishi (gratified with the adoration) gave him
boons. [20] Of eyes like the lotus petals, and endued with great bravery,
Krishna, vanquishing all the kings at a self-choice, bore away the
daughter of the king of the Gandharas. Those angry kings, as if they were
horses by birth, were yoked unto his nuptial car and were lacerated with
the whip. The mighty-armed Janardana also caused Jarasandha, the lord of
a full Akshauhini of troops, to be slain through the instrumentality of
another. [21] The mighty Krishna also slew the valiant king of Chedis,
that leader of kings, as if he were some animal, on the occasion of the
latter's disputing about the Arghya. Putting forth his prowess, Madhava
hurled unto the sea the Daitya city called Saubha, (moving) in the skies,
protected by Salwa, and regarded as impregnable. The Angas, the Vangas,
the Kalingas, the Magadhas, the Kasis, the Kosalas, the Vatsyas, the
Gargyas, the Karushas and the Paundras,--all these he vanquished in
battle. The Avantis, the Southerners, the Mountaineers, the Daserakas,
the Kasmirakas, the Aurasikas, the Pisachas, the Samudgalas, the
Kamvojas, the Vatadhanas, the Cholas, the Pandyas, O Sanjaya, the
Trigartas, the Malavas, the Daradas difficult of being vanquished, the
Khasas arrived from diverse realms, as also the Sakas, and the Yavanas
with followers, were all vanquished by him of eyes like lotus-petals. In
days of old, penetrating into the very sea, he vanquished in battle
Varuna himself in those watery depths, surrounded by all kinds of aquatic
animals. Slaying in battle (the Danava named) Panchajanya living in the
depths of Patala, Hrishikesa obtained the celestial conch called
Panchajanya. The mighty Kesava, accompanied by Partha, having gratified
Agni at Khandava, obtained his invincible weapon of fire, viz., his
discus (called Sudarsana). Riding on Vinata's son and frightening (the
denizens of) Amaravati, the heroic Krishna brought from Mahendra himself
(the celestial flower called) Parijata. Knowing Krishna's prowess, Sakra
quietly bore that act. [22] We have never heard that there is any one
among the kings who has not been vanquished by Krishna. That exceedingly
wonderful feat also, O Sanjaya, which the lotus-eyed one performed in my
court, who else is capable of performing it? And since, humbled by
devotion, I was suffered to behold Krishna as the Supreme Lord;
everything (about that feat) is well-known to me, myself having witnessed
it with my own eyes, O Sanjaya, the end can never be seen of the
(infinite) achievements of Hrishikesa. of great energy and great
intelligence. Gada, and Samva, and Pradyumna, and Viduratha, and
Charudeshna, and Sarana, and Ulmukha, and Nisatha, and the valiant
Jhilivabhru, and Prithu, and Viprithu, and Samika, and Arimejaya,--these
and other mighty Vrishni heroes, accomplished in smiting, will, standing
on the field of battle, take up their position in the Pandava host, when
summoned by that Vrishni hero, viz., the high-souled Kesava. Everything
(on my side) will then be in great danger. Even this is what I think. And
there where Janardana is, there will be the heroic Rama, equal in
strength to ten thousand elephants, resembling the Kailasa peak, decked
with garlands of wild flowers, and armed with the plough. That Vasudeva,
O Sanjaya, whom all the regenerate ones describe as the Father of all,
will that Vasudeva fight for the sake of the Pandavas? O son, O Sanjaya,
if he puts on his armour for the sake of the Pandavas, there is none
amongst us who can be his antagonist. If the Kauravas happen to vanquish
the Pandavas, he, of the Vrishni race, will then, for the sake of the
latter, take up his mighty weapon. And that tiger among men, that
mighty-armed one, slaying then all the kings in battle as also the
Kauravas, will give away the whole earth to Kunti's son. What car will
advance in battle against that car which has Hrishikesa for its driver
and Dhananjaya for its warrior? The Kurus cannot, by any means, gain
victory. Tell me, then everything about how the battle took place. Arjuna
is Kesava's life and Krishna is always victory; in Krishna is always
fame. In all the worlds, Vibhatsu is invincible. In Kesava are infinite
merits in excess. The foolish Duryodhana, who doth not know Krishna or
Kesava, seems, through Destiny, to have Death's noose before him. Alas,
Duryodhana knows not Krishna of Dasarha's race and Arjuna the son of
Pandu. These high-souled ones are ancient gods. They are even Nara and
Narayana. On earth they are seen by men as; two separate forms, though in
reality they are both possessed but by one soul. With the mind alone,
that invincible pair, of world-wide fame, can, if only they wish it,
destroy this host. Only, in consequence of their humanity they do not
wish it. [23] Like a change of the Yuga, the death of Bhishma, O child,
and the slaughter of the high-souled Drona, overturn the senses. Indeed,
neither by Brahmacharya, nor by the study of the Vedas, nor by
(religious) rites, nor by weapons, can any one prevent death. Hearing of
the slaughter of Bhishma and Drona, those heroes accomplished in weapons,
respected by all the worlds, and invincible in battle, why O Sanjaya, do
I yet live? In consequence of the death of Bhishma and Drona, O Sanjaya,
we will henceforth have to live as dependants on that prosperity
beholding which in Yudhishthira we had before been so jealous. Indeed,
this destruction of the Kurus hath come in consequence only of my acts. O
Suta, in killing these that are ripe for destruction, the very straw
becomes thunderbolt. That prosperity is without end in this; world which
Yudhishthira is about to obtain--Yudhishthira through whose wrath both
Bhishma and Drona have fallen. In consequence of his very disposition,
hath Righteousness gone over to the side of Yudhishthira, while it is
hostile to my son. Alas, time, so cruel, that hath now come for the
destruction of all, cannot be overcome. Things calculated in one way, O
son, even by men of intelligence, become otherwise through Destiny. This
is what I think. Therefore, tell me everything that has taken place
during the progress of this unavoidable and dreadful calamity productive
of the most sorrowful reflection incapable of being crossed over (by
us).'"



SECTION XII

"Sanjaya said, 'Yes, as I saw everything with my own eyes, I will
describe to thee how Drona fell down, slain by the Pandavas and the
Srinjayas. Having obtained the command of the troops, that mighty
car-warrior, viz., Bharadwaja's son, said these words unto thy son in the
midst of all the troops, 'Inasmuch as, O king, thou hast honoured me with
the command of the troops immediately after that bull among the Kauravas,
viz., the son of the Ocean-going (Ganga), take thou, O Bharata, the
adequate fruit of that act of thine. What business of thine shall I now
achieve? Ask thou the boon that thou desirest.' Then king Duryodhana
having consulted with Karna and Duhsasana and others, said unto the
preceptor, that invincible warrior and foremost of all victors, these
words, 'If thou wouldst give me a boon, then, seizing that foremost of
car-warriors, viz., Yudhishthira, alive, bring him unto me here.' Then
that preceptor of the Kurus, hearing those words of thy son, returned him
the following answer, gladdening all the troops therewith, Praised be
Kunti's son (Yudhishthira) whose seizing only thou desirest. O thou that
art difficult of being vanquished, thou askest not any other boon (one
for example) for his slaughter. For what reason, O tiger among men, dost
thou not desire his death? Thou art, without doubt, O Duryodhana, not
ignorant of policy. Why, therefore, dost thou not allude to Yudhisthira's
death? It is a matter of great wonder that king Yudhisthira, the just,
hath no enemy desirous of his death. Inasmuch as thou wishest him to be
alive, thou (either) seekest to preserve thy race from extinction, or, O
chief of the Bharatas, thou, having vanquished the Pandavas in battle,
art desirous of establishing brotherly relation (with them) by giving
them their kingdom. Auspicious was the birth of that intelligent prince.
Truly is he called Ajatasatru (the foeless one), for even thou bearest
affection for him.' Thus addressed by Drona, O Bharata, the feeling that
is ever present in thy son's breast suddenly made itself known. Not even
persons like Vrihaspati can conceal the expressions of their countenance.
For this, thy son, O king, filled with joy, said these words, 'By the
slaughter of Kunti's son in battle, O preceptor, victory cannot be mine.
If Yudhishthira were slain, Partha then, without doubt, would slay all of
us. All of them, again, cannot be slain by the very gods. He amongst them
that will, in that case, survive, will exterminate us. Yudhishthira,
however, is truthful in his promises. If brought hither (alive),
vanquished once more at dice, the Pandavas will once more go to the
woods, for they are all obedient to Yudhishthira. It is evident that such
a victory will be an enduring one. It is for this that I do not, by any
means, desire the slaughter of king Yudhishthira the just.' Ascertaining
this crooked purpose of Duryodhana, Drona who was conversant with the
truths of the science of profit and gifted with great intelligence,
reflected a little and gave him the boon circumscribing it in the
following way.'

"Drona said, 'If the heroic Arjuna do not protect Yudhishthira in battle,
thou mayst think the eldest Pandava as already brought under thy control.
As regards Partha, the very gods and the Asuras together headed by Indra,
cannot advance against him in battle. It is for this that I dare not do
what thou askest me to do. Without doubt, Arjuna is disciple, and I was
his first preceptor in arms. He is, however, young, endued with great
good fortune, and excessively intent (on the achievement of his
purposes). He hath obtained, again, many weapons from Indra and Rudra. He
hath besides been provoked by thee. I dare not, therefore, do what thou
askest me. Let Arjuna be removed, by whatsoever means that can be done,
from the battle. Upon Partha being withdrawn, thou mayst regard king
Yudhishthira as already vanquished. Upon his seizure is victory and not
upon his slaughter, O bull among men! Even by stratagem, can his seizure
be accomplished. Seizing that king devoted to truth and righteousness, I
will, without doubt, O monarch, bring him to thy control this very day,
if he stays before me in battle even for a moment, of course, if
Dhananjaya, the son of Kunti, that tiger among men, be withdrawn from the
field. In Phalguni's presence, however, O king, Yudhishthira is incapable
of being taken in battle even by the gods and the Asuras headed by Indra.'

"Sanjaya continued, 'After Drona had promised the king's seizure even
under these limitations, thy foolish sons regarded Yudhishthira as
already taken. Thy son (Duryodhana) knew Drona's partiality for the
Pandavas. In order to make Drona stick to his promise, therefore, he
divulged those counsels. Then, O chastiser of foes, the fact of Drona's
having promised to seize the (eldest) Pandava was proclaimed by
Duryodhana unto all his troops.'"



SECTION XIII

"Sanjaya said, 'After Drona had promised the kings seizure under those
limitations, thy troops hearing of (that promise about) Yudhishthira's
capture, uttered many leonine shouts, mingling them with the whiz of
their arrows and the blare of their conchs. King Yudhishthira the just,
however, O Bharata, soon learnt in detail, through his spies, everything
about the purpose upon which Bharadwaja's son was intent. Then bringing
together all his brothers and all the other kings of his army, king
Yudhishthira the just addressed Dhananjaya, saying, 'Thou hast heard, O
tiger among men, about the intention of Drona. Let such measures,
therefore, be adopted as may prevent the accomplishment of that purpose.
It is true, Drona, that grinder of foes, hath vowed his pledge, subject
to limitations, however, O great bowman, rest on thee. Fight thou,
therefore, today, O thou of mighty arms, in my vicinity, so that
Duryodhana may not obtain from Drona the fruition of his desire.'

"Arjuna said, 'As the slaughter of my preceptor can never be accomplished
by me, so, king, I can never consent to give thee up. O son of Pandu, I
would rather yield up my life in battle than fight against my preceptor.
This son of Dhritarashtra desireth sovereignty, having seized thee as a
captive in battle. In this world he will never obtain the fruition of
that desire of his. The firmament itself with its stars may fall down,
the Earth herself may split into fragments, yet Drona will, surely, never
succeed in seizing thee as long as I am alive. If the wielder of the
thunderbolt himself, or Vishnu at the head of the gods, assist him in
battle, still he shall not succeed in seizing thee on the field. As long
as I am alive, O great king, it behoveth thee not to entertain any fear
of Drona, although he is the foremost of all wielders of weapons. I
further say unto thee. O monarch, that my promise never remains
unfulfilled. I do not recollect having ever spoken any untruth. I do not
recollect having ever been vanquished. I do not recollect having ever,
after making a vow, left the least part of it unfulfilled.

"Sanjaya continued, 'Then, O king, conchs and drums and cymbals and
smaller drums were sounded and beaten in the Pandava camp. And the
high-souled Pandavas uttered many leonine shouts. These and the awful
twang of their bow-strings and the slaps of palms reached the very
heaven. Hearing that loud blare of conchs that arose from the camp of the
mighty sons of Pandu, diverse instruments were sounded amongst thy
divisions also. Then thy divisions as also those of theirs were arrayed
in order of battle. And slowly they advanced against each other from
desire of battle. Then commenced a battle, that was fierce and that made
the hairs stand on their ends, between the Pandavas and the Kurus, and
Drona and the Panchalas. The Srinjayas, though struggling vigorously,
were unable to beat in battle the host of Drona as it was protected by
Drona himself. And so also the mighty car-warriors of thy son, skilled in
smiting, could not beat the Pandava host, as it was protected by the
Diadem-decked (Arjuna). Protected by Drona and Arjuna, both the hosts
seemed to stand inactive like two blossoming forests in the silence of
the night. Then he, of the golden car, (viz., Drona) like the Sun himself
of great splendour, crushing the ranks of the Pandavas, careered through
them at will. And the Pandavas, and the Srinjayas, through fear, regarded
that single warrior of great activity upon his quickly-moving car as if
multiplied into many. Shot by him, terrible shafts coursed in all
directions, frightening, O king, the army of Pandu's son. Indeed, Drona
then seemed as the Sun himself at mid-day covered by a hundred rays of
light. And as the Danavas were unable to look at Indra, so there was not
one amongst the Pandavas, who. O monarch, was able to look at the angry
son of Bharadwaja in that battle. The valiant son of Bharadwaja then,
having confound the (hostile) troops, speedily began to consume the
division of Dhrishtadyumna by means of sharp shafts. And covering and
obstructing all the points of the compass by means of his straight
shafts, he began to crush the Pandava force even there, where Prishata's
son was.'"



SECTION XIV

"Sanjaya said, 'Then Drona, causing a great confusion in the Pandava
host, careered through it, like a conflagration consuming (a forest of)
trees. Beholding that angry warrior, owning a golden car, consume their
divisions like a raging conflagration, the Srinjayas trembled (in fear).
The twang, in that battle, of the constantly stretched bow of that
warrior of great activity was heard to resemble the roar of the
thunder. [24] Fierce shafts shot by Drona, endued with great lightness of
hand, began to crush car-warriors and horsemen and elephant-warriors and
foot soldiers along with elephants and steeds. Showering his arrows as
the roaring clouds at the close of summer, assisted by the wind, pour
hail-stones, he inspired fear in the hearts of the foe. Coursing (through
the hostile ranks), O king, and agitating the troops, the mighty Drona
enhanced the unnatural fear entertained by the enemy. The gold-decked
bow, on his quickly-moving car, was repeatedly seen to resemble the
lightning's flash amid a mass of dark clouds. That hero, firm in truth,
endued with wisdom, and always devoted, besides, to righteousness, caused
an awful river of angry current, such as may be seen at the end of the
Yuga, to flow there. And that river had its source in the impetuosity of
Drona's wrath, and it was haunted by crowds of carnivorous creatures. And
the combatants constituted the waves that filled its entire surface. And
heroic warriors constituted the trees on its banks whose roots were
constantly eaten away by its current. And its waters were constituted by
the blood that was shed in that battle, and cars constituted its eddies,
and elephants and steeds formed its banks. And costs of mail constituted
its lilies, and the flesh of creatures the mire on its bed. And the fat,
marrow, and bones (of fallen animals and men) formed the sands on its
beach, and (fallen) head-gears its froth. And the battle itself that was
fought there constituted the canopy above its surface. And lances
constituted the fish with which it abounded. And it was inaccessible in
consequence of the large number of (slain) men, elephants, and steeds
(that fell in it). And the impetus of the shaft shot constituted its
current. And the slain bodies themselves constituted the timber floating
on it. And cars constituted its tortoises. And heads constituted the
stones scattered on its banks and bed, and scimitars, its fish in
profusion. And cars and elephants formed its lakes. And it was decked
with many adornments. And mighty car-warriors constituted its hundreds of
little whirlpools. And the dust of the earth constituted its wavelets.
And capable of being easily crossed by those possessed of exceeding
energy, it was incapable of being crossed by the timid. And heaps of dead
bodies constituted the sand-banks obstructing its navigation. And it was
the haunt of Kankas and vultures and other birds of prey. And it carried
away thousands of mighty-car-warriors to the abode of Yama. And long
spears constituted the snakes that infested it in profusion. And the
living combatants constituted the fowls sporting on its waters. [25] Torn
umbrellas constituted its large swans. Diadems formed the (smaller) birds
that adorned it. Wheels constituted its turtles, and maces its
alligators, and arrows its smaller fish. And it was the resort of
frightful swarms of crows and vultures and jackals. And that river, O
best of kings, bore away in hundreds, to the region of the Pitris, the
creatures that were slain by Drona in battle. Obstructed by hundreds of
bodies (floating on it), the hair (of slain warriors and animals)
constituted its moss and weeds. Even such was the river, enhancing the
fears of the timid, that Drona caused to flow there. [26]

"And when Drona was thus grinding the hostile army hither and thither,
the Pandava warriors headed by Yudhishthira rushed at that mighty
car-warrior from all sides. Then seeing them thus rushing (towards
Drona), brave combatants of thy army, possessed of unyielding prowess,
rushed from every side. And the battle that thereupon ensued made the
hair stand on end. Sakuni, full of a hundred kinds of deceit, rushed
towards Sahadeva, and pierced the latter's charioteer, and standard, and
car, with many keen-pointed shafts. Sahadeva, however, without being much
excited, cutting off Sauvala's standard and bow and car-driver and car,
with sharp arrows, pierced Sauvala himself with sixty shafts. Thereupon,
Suvala's son, taking up mace, jumped down from his excellent car, and
with that mace, O king, he felled Sahadeva's driver from the latter's
car. Then these two heroic and mighty warriors, O monarch, both deprived
of car, and both armed with mace, sported in battle like two crests of
hills. Drona, having pierced the ruler of the Panchalas with ten shafts,
was, in return, pierced by the latter with many shafts. And the latter
was again pierced by Drona with a larger number of shafts. Bhimasena
pierced Vivinsati with sharp arrows. The latter, however, thus pierced,
trembled not, which seemed to be highly wonderful. Vivinsati then, O
monarch, suddenly deprived Bhimasena of his steeds and standard and bow.
And thereupon all the troops worshipped him for that feat. The heroic
Bhimasena, however, brooked not that exhibition of prowess by his enemy
in battle. With his mace, therefore, he slew the well-trained steeds of
Vivinsati. Then the mighty Vivinsati, taking up a shield (and sword)
jumped down from that car whose steeds had been slain, and rushed against
Bhimasena like an infuriated elephant rushing against an infuriated
compeer. The heroic Salya, laughing the while, pierced, as if in
dalliance, his own dear nephew, Nakula. with many shafts for angering
him. The valiant Nakula, however, cutting off his uncle's steeds and
umbrella and standard and charioteer and bow in that battle, blew his
conch. Dhrishtaketu, engaged with Kripa, cut off diverse kinds of arrows
shot at him by the latter, and then pierced Kripa, with seventy arrows.
And then he cut off the device of Kripa's standard with three arrows.
Kripa, however, began to oppose him with a thick shower of arrows. And
resisting him in this way, the Brahmana fought on with Dhrishtaketu.
Satyaki, laughing the while, pierced Kritavarman in the centre of the
chest with a long arrow. And piercing him then with seventy arrows, he
once more pierced him with many others. The Bhoja warrior, however, in
return, pierced Satyaki with seventy arrows of keen points. Like the
swiftly-coursing winds failing to move a mountain, Kritavarman was unable
to move Satyaki or make him tremble. Senapati deeply struck Susarman in
his vitals. Susarman also struck his antagonist with a lance on the
shoulder-joint. Virata, aided by his Matsya warriors of great energy,
resisted Vikartana's son in that battle. And that feat (of the Matsya
king) seemed highly wonderful. Even this was regarded as an act of great
valour on the part of the Suta's son, in that, he singly resisted that
whole force by means of his straight shafts. King Drupada was engaged
with Bhagadatta. And the battle between those two warriors became
beautiful to behold. That bull among men, viz., Bhagadatta, pierced king
Drupada and his driver and standard and car with many straight shafts.
Then Drupada, excited with wrath, quickly pierced that mighty car-warrior
in the chest with a straight shaft. Those two foremost of warriors on
earth, viz., Somadatta's son and Sikhandin, both conversant with every
weapon, encountered each other in fierce battle that made all creatures
tremble with fear. The valiant Bhurisravas, O king, covered that mighty
car-warrior, Yajnasena's son Sikhandin, with a thick shower of arrows.
Sikhandin, then O monarch, excited with wrath, pierced Somadatta's son
with ninety shafts, and caused him, O Bharata, to tremble. Those
Rakshasas of fierce deeds, viz., Hidimba's son and Alamvusha, each
desirous of vanquishing the other, battled most wonderfully. Both capable
of creating a hundred illusions, both swelling with pride, battled with
each other most wonderfully, relying on their powers of illusion, and
each desirous of vanquishing the other. The fierce Chekitana battled with
Anuvinda. They coursed on the field, disappearing at times, and causing
great wonder. Lakshmana fought fiercely with Kshatradeva, even as Vishnu,
O monarch, in days of old, with the (Asura) Hiranyaksha. With his fleet
steeds and upon his car duly equipped, Paurava, O king, roared at
Abhimanyu. Endued with great might, Paurava then rushed at Abhimanyu,
desirous of battle. Then that chastiser of foes, viz., Abhimanyu fought
fiercely with that foe. Paurava covered Subhadra's son with a thick
shower of arrows. Thereupon, Arjuna's son felled his antagonist's
standard and umbrella and bow on earth. [27] Then piercing Paurava with
seven arrows, Subhadra's son pierced the latter's driver and steeds with
five arrows. Gladdening his troops thus, he then repeatedly roared like a
lion. Then Arjuna's son quickly fixed an arrow on his bow-string that was
certain to take away Paurava's life. Beholding however, that arrow of
frightful mien fixed on Abhimanyu's bow-string, Haridika's son, with two
shafts, cut off that bow and arrow. Then that slayer of hostile heroes,
viz., Subhadra's son, throwing aside that broken bow, took up a bright
sword and a shield. Whirling with great speed that shield decked with
many stars, and whirling that sword also, he coursed on the field,
exhibiting his prowess. Whirling them before him, and whirling them on
high, now shaking them and now jumping up himself, from the manner of his
handling those weapons, it seemed that (with him) there is no difference
between that offensive and that defensive weapons. Jumping suddenly then
upon the shafts of Paurava's car, he roared aloud. Mounting next upon his
car, he seized Paurava by the hair, and slaying meanwhile with a kick,
the latter's driver, he felled his standard with a stroke of his sword.
And as regards Paurava himself, Abhimanyu raised him up, like the Garuda
raising a snake from the bottom of the sea agitating the waters.
Thereupon, all the kings beheld Paurava (standing helpless) with
dishevelled hair, and looking like an ox deprived of its senses while on
the point of being slain by a lion. Beholding Paurava thus prostrated,
placed under the control of Arjuna's son, and dragged helplessly,
Jayadratha was unable to brook it. Taking up a sword as also a shield
that bore the device of a peacock and was decked with a hundred bells of
small size suspended in rows, Jayadratha jumped down from his car with a
loud roar. Then Subhadra's son (Abhimanyu), beholding the ruler of the
Sindhus, let Paurava alone, and leaping up like a hawk from the latter's
car, quickly alighted on the earth. The lances and aves and scimitars
hurled by his foes--Arjuna's son cut off by means of his sword or warded
off by his shield. Thus showing unto all the warriors the strength of his
own arms the mighty  [and heroic] Abhimanyu, once more upraising his large
and heavy sword as also his shield, [28] proceeded towards
Vriddhakshatra's son who was a sworn foe of his (Abhimanyu's) father,
like a tiger proceeding against an elephant. Approaching they cheerfully
attacked each other with their swords like a tiger and a lion with their
claws and teeth. And none could notice any difference between those two
lions among men as regards the whirl-strokes, and descent of their swords
and shields. [29] And as regards the descent and the whiz of their swords,
and the warding off of each other's blows, it seemed there was no
distinction between the two. Coursing, beautifully in outward and inward
tracks, those two illustrious warriors seemed to be like two winged
mountains. Then Jayadratha struck on the shield of the renowned Abhimanyu
when the latter stretched his sword for making a pass at him. Then, O
Bharata, Jayadratha's large sword sticking into Abhimanyu's shield
covered with golden plate, broke, as the ruler of the Sindhus attempted
to draw it off forcibly. Seeing his sword broken, Jayadratha hastily
retreated six steps and was seen within a twinkle of the eye to be
mounted on his own car. Then Arjuna's son also, that combat with the
sword being over, ascended his own excellent car. Many kings, then, of
the Kuru army, uniting together, surrounded him on all sides. The mighty
son of Arjuna, however, eyeing Jayadratha, whirled his sword and shield,
and uttered a loud shout. Having vanquished the ruler of the Sindhus,
Subhadra's son, that slayer of hostile heroes, then began to scorch that
division of the Kaurava army like Sun scorching the world. Then in that
battle Salya hurled at him a fierce dart made wholly of iron, decked with
gold, and resembling a blazing flame of fire. Thereupon, Arjuna's son,
jumping up, caught hold of that dart, like Garuda catching a mighty snake
falling from above. And having seized it thus, Abhimanyu unsheathed his
sword. Witnessing the great activity and might of that warrior of
immeasurable energy, all the kings together uttered a leonine shout. Then
that slayer of hostile heroes, viz., the son of Subhadra, hurled with the
might of his arms at Salya himself that very dart of great effulgence,
decked with stones of lapis lazuli. Resembling a snake that has recently
cast off its slough, that dart, reaching Salya's car slew the latter's
driver and felled him from his niche of the vehicle. Then Virata and
Drupada, and Dhristaketu, and Yudhishthira, and Satyaki, and Kekaya, and
Bhima, and Dhrishtadyumna, and Sikhandin, and the twins (Nakula and
Sahadeva), and the five sons of Draupadi, all exclaimed, 'Excellent!
Excellent!' And diverse kinds of sounds due to the shooting of arrows,
and many leonine shouts, arose there, gladdening the unretreating son of
Arjuna. Thy sons, however, could not brook those indications of the
victory of their foe. Then all of them suddenly surrounded Subhadra's son
and covered him, O king, with showers of arrows like the clouds pouring
rain on the mountain-breast. Then that slayer of foes, viz., Artayani
(Salya), wishing good of thy sons, and remembering the overthrow of his
own driver, rushed in rage against Subhadra's son.'"



SECTION XV

"Dhritarashtra said, 'Thou hast, O Sanjaya, described to me many
excellent single combats. Hearing about them, I envy those that have
eyes. This battle between the Kurus and the Pandavas, resembling that (of
old) between the gods and the Asuras, will be spoken of as exceedingly
wonderful by all men. I am scarcely gratified by listening to thy
narrations of this stirring battle. Tell me, therefore, about this combat
between Artayani (Salya) and Subhadra's son.'

"Sanjaya said, 'Beholding his driver slain, Salya, upraising a mace made
wholly of iron, jumped down in rage from his excellent car. Bhima, then
taking up his own huge mace, quickly rushed towards Salya who then
resembled the blazing Yuga-fire or the Destroyer himself armed with his
bludgeon. Subhadra's son also, taking up a prodigious mace resembling the
bolt of heaven, addressed Salya, saying, 'Come, Come!' Bhima, however,
with much ado, persuaded him to stand aside. The valiant Bhimasena, then,
having persuaded Subhadra's son to stand aside, approached Salya in
battle and stood immovable as a hill. The mighty ruler of Madras also,
beheld Bhima, and proceeded towards him like a tiger towards an elephant.
Then was heard there the loud blare of trumpets and conchs by thousands
and leonine shouts, and the sound of drums. And loud cries of 'Bravo,
Bravo,' arose among hundreds of Pandava and Kaurava warriors rushing
towards each other. There is none else among all the kings, O Bharata,
save the ruler of Madras who can venture to bear the might of Bhimasena
in battle; similarly, who else save Vrikodara, in the world, can venture
to bear the impetus of the illustrious Salya's mace in battle? Bound in
hempen strings mixed with wires of gold, the prodigious mace, of Bhima,
capable of delighting by its beauty all spectators, being grasped by him,
shone, brilliantly. And similarly the mace of Salya, also, who coursed in
beautiful circles, looked like a blazing flash of lightning. Both of them
roared like bulls, and both coursed in circles. And both Salya and
Vrikodara, standing as they did, with their maces slightly bent, looked
like a couple of horned bulls. Whether as regards coursing in circles or
in whirling and striking with their maces, the combat that took place
between those two lions among men was in every way equal. Struck by
Bhimasena with his mace, the prodigious mace of Salya, emitting fierce
sparks of fire, soon broke unto fragments. And similarly, Bhimasena's
mace, struck by the foe, looked beautiful like a tree covered fire-flies
during the season of rains at even-tide. And the mace that the ruler of
Madras hurled in that battle, irradiating the welkin, O Bharata,
frequently caused sparks of fire (to fly around). Similarly, the mace
hurled by Bhimasena at the foe scorched his antagonist's forces like a
fierce meteor falling down (from the firmament). And both those best of
maces, striking against each other, resembled sighing she-snakes and
caused flashes of fire. Like two large tigers attacking each other with
their claws, or like two mighty elephants with their tusks, those mighty
warriors coursed in circles, encountering each other with those two
foremost of maces, and soon covered with blood, those two illustrious
warriors seemed to resemble a couple of flowering Kinsukas. And the
blows, loud as Indra's thunder, of the maces wielded by those two lions
among men were heard on all sides. Struck by the ruler of Madras with his
mace on both the left and the right side, Bhima moved not in the least,
like a hill riven by the thunder. Similarly, the mighty ruler of Madras,
struck by Bhima with his mace, patiently stood still like a hill struck
with the thunder. Both of them, with upraised maces, endued as they were
with great impetus, fell upon each other, coursing in shorter circles.
Quickly nearing each other, then by eight steps and falling upon each
other like two elephants, they suddenly struck each other with those
maces of theirs made entirely or iron. And each of those heroes, in
consequence of the other's impetuosity and violence being struck with
each other's mace, fell down at the same instant of time like a couple of
Indra's poles. Then the mighty car-warrior Kritavarman quickly approached
Salya who, deprived of his senses, was breathing hard as he lay on the
field. And beholding him, O king, struck violently with the mace, and
writhing like a snake, and deprived of his senses in a swoon, the mighty
car-warrior Kritavarman, taking him upon his car, quickly bore the ruler
of Madras away from the field. Reeling like a drunken man, the heroic
Bhima of mighty arms, rising up within the twinkling of an eye, stood
mace in hand. Thy sons then, beholding the ruler of the Madras turn away
from the fight, began, O sire, to tremble, along with their elephants,
and foot-soldiers, and cavalry, and cars. Ground then by the Pandavas
desirous of victory, those warriors of thy army, struck with fear, fled
away in all directions, like masses of clouds driven away by the wind.
And those mighty car-warriors, viz., the Pandavas, having vanquished the
Dhritarashtras, looked resplendent in that battle. O king, like blazing
fires. And they uttered loud leonine roars, and blew their conchs, elated
with joy. And they beat their drums, large and small, and cymbals and
other instruments.'"



SECTION XVI

"Sanjaya said, 'Beholding that army of thine exceedingly broken, the
valiant Vrishasena, single-handed, began to protect it, O king,
displaying the illusion of his weapons. Shot by Vrishasena in that
battle, thousands of arrows coursed in all directions, piercing through
men and steeds and cars and elephants. Mighty arrows, of blazing
effulgence, shot by him, coursed in thousands, like the rays, O monarch,
of the sun, in the summer season. Afflicted and crushed therewith, O
king, car-warriors and horse-men, suddenly fell down on the earth, like
trees broken by the wind. The mighty car-warrior Vrishasena, O king,
felled large bodies of steeds, of cars and of elephants, in that battle,
by thousands. Beholding that single warrior coursing fearlessly on the
field, all the kings (of the Pandava army) uniting together, surrounded
him on all sides. Nakula's son, Satanika, rushed at Vrishasena and
pierced him with ten arrows capable of penetrating into the vitals. The
son of Karna, however, cutting off his bow, felled then his standard.
Thereupon, the other sons of Draupadi, desirous of rescuing that brother
of theirs, rushed at him. And soon they made Karna's son invisible by
means of their arrowy showers. Against them thus smiting (the son of
Karna), many car-warriors headed by Drona's son (Aswatthama) rushed. And
those, O monarch, quickly covered those mighty car-warriors, viz., the
sons of Draupadi, with diverse kinds of arrows like clouds pouring rain
on mountain breasts. Thereupon, the Pandavas, from affection for their
sons, quickly encountered those assailants. The battle then that took
place between thy troops and those of the Pandavas, was exceedingly
fierce and made the hairs stand on their ends, resembling as it did that
between the Gods and the Danavas. Even thus did the heroic Kauravas and
the Pandavas, excited with rage, fight, eyeing one another (furiously)
and having incurred one another's animosity for past offences. The bodies
of those heroes of immeasurable energy then seemed, in consequence of
(the) wrath (that inspired them), to resemble those of Garuda and
(mighty) Nagas battling in the sky. And with Bhima and Karna and Kripa
and Drona and Drona's son and Prishata's son and Satyaki, the field of
battle looked resplendent like the all-destructive sun that rises at the
end of the Yuga. The battle that took place between those mighty men
engaged with mighty antagonists and all smiting one another was fierce in
the extreme, resembling that (of yore) between the Danavas and the gods.
Then Yudhishthira's host, uttering a shout, loud as that of the surging
sea, began to slaughter thy troops, the great car-warriors of thy army
having fled away. Beholding the (Kaurava) host broken and excessively
mangled by the foe, Drona said, 'Ye heroes, ye need not fly away.' Then
he (Drona) owning red steeds, excited with wrath and resembling a
(fierce) elephant with four tusks, penetrated into the Pandava host and
rushed against Yudhishthira. Then Yudhishthira pierced the preceptor with
many whetted arrows equipped with Kanka feathers; Drona, however, cutting
off Yudhishthira's bow, rushed impetuously at him. Then the protector of
Yudhishthira's car-wheels, Kumara, the renowned prince of the Panchalas,
received the advancing Drona, like the continent receiving the surging
sea. Beholding Drona, that bull among Brahmanas, held in check by Kumara,
loud leonine shouts were heard there with cries of 'Excellent,
Excellent!' Kumara then, in that great battle, excited with rage, pierced
Drona with an arrow in the chest and uttered many leonine shouts. Having
checked Drona in battle, the mighty Kumara, endued with great lightness
of hand, and above all fatigue, pierced him with many thousands of
arrows. Then that bull among men (Drona) slew that protector of
Yudhishthira's car-wheels, Kumara, that hero observant of virtuous vows
and accomplished in both mantras and weapons. And then penetrating into
the midst of the (Pandava) host and careering in all directions, that
bull among men, Bharadwaja's son, became the protector of thy troops. And
piercing Sikhandin with twelve arrows, and Uttamaujas with twenty, and
Nakula with five, and Sahadeva with seven, and Yudhishthira with twelve,
and each of the (five) sons of Draupadi with three, and Satyaki with
five, and the ruler of Matsyas with ten arrows, and agitating the entire
host in that battle, he rushed against one after another of the foremost
warriors (of the Pandavas). And then he advanced against Kunti's son,
Yudhisthira, from a desire of seizing him. Then Yugandhara, O king,
checked Bharadwaja's son, that mighty car-warrior, filled with rage and
resembling the very ocean lashed into fury by the tempest. Bharadwaja's
son, however, having pierced Yudhishthira with many straight arrows,
felled Yugandhara with a broad-headed shaft from his niche in the car.
Then, Virata and Drupada, and the Kaikeya princes, and Satyaki, and Sivi,
and Vyaghradatta, the prince n the Panchalas, and the valiant Singhasena,
these, and many others, desirous of rescuing Yudhishthira, surrounded
Drona on all sides and impeded his way, scattering countless arrows.
Vyaghradatta, the prince of the Panchalas, pierced Drona with fifty
keen-pointed arrows, at which, O king, the troops uttered loud shouts.
Then Singhasena also, quickly piercing that mighty car-warrior, Drona,
roared aloud in joy, striking terror into the hearts of mighty
car-warriors; Drona then expanding his eyes and rubbing his bowstring and
producing loud sound of slaps by his palms, rushed against the latter.
Then the mighty son of Bharadwaja, putting forth his prowess, cut off
with a couple of broad-headed arrows the heads decked with earrings from
the trunks of both Singhasena and Vyaghradatta. And afflicting also, with
his arrowy showers, the other mighty car-warriors of the Pandavas, he
stood in front of Yudhishthira's car, like all-destroying Death himself.
Then, O king, loud cries were heard among the warriors of Yudhishthira's
army to the effect, 'The king is slain,' when Bharadwaja's son, of
regulated vows, thus, stood in his vicinity. And the warriors there all
exclaimed, beholding Drona's prowess, 'Today the royal son of
Dhritarashtra will be crowned with success. This very moment Drona having
seized Yudhishthira, will, filled, with joy, assuredly come to us and
Duryodhana's presence. While thy soldiers were indulging in such talks,
Kunti's son (Arjuna) quickly came there, filling (the welkin) with the
rattle of his car, and creating, as he came, owing to the carnage he
caused, a river whose waters were blood, and whose eddies were cars, and
which abounded with the bones and bodies of brave warriors and which bore
creatures away to where the spirits of the departed dwell. And the son of
Pandu came there, routing the Kurus, and quickly crossing that river
whose froth was constituted by showers of arrows and which abounded with
fish in the form of lances and other weapons. And the diadem-decked
(Arjuna) suddenly came upon Drona's divisions, covering it with a thick
net-work of arrows and confounding the very sense (of those that followed
Drona). Incessantly placing his arrows on the bow-string and quickly
shooting them, none could notice any lapse of time between these two acts
of the renowned son of Kunti. Neither (four cardinal) directions, nor the
firmament above, nor the earth, O king, could any longer be
distinguished, for everything then became one dense mass of arrows.
Indeed, O king, when the wielder of Gandiva caused that thick darkness by
means of his arrows, nothing could be seen in that battle. Just then the
sun also set, enveloped with a dusty cloud. Neither friend nor foe could
any longer be distinguished. Then Drona and Duryodhana and others caused
the withdrawal of their troops. And ascertaining the foe to be inspired
with fear and unwilling to continue the fight, Vibhatsu also slowly
caused his troops to be withdrawn. Then the Pandavas and the Srinjayas
and the Panchalas, filled with joy, praised Partha with delightful
speeches like the Rishis praising the Sun. Having vanquished his foes
thus, Dhananjaya then, filled with joy, retired to his tent, proceeding
in the rear of the whole army, with Kesava as his companion. And
stationed on his beautiful car decked with the costliest specimens of
sapphires and rubies and gold and silver and diamonds and corals and
crystals, the son of Pandu looked resplendent like the moon in the
firmament bespangled with stars.'"



SECTION XVII

"Sanjaya said, 'The troops of both the armies, having proceeded to their
tents, duly took up their quarters, O king, according to the divisions
and the sub-divisions to which they belonged. Having withdrawn the
troops, Drona, in great cheerlessness of mind, beholding Duryodhana, said
these words in shame: 'I told thee before that when Dhananjaya is by
Yudhishthira, he is incapable of being seized in battle by the very gods.
Although all of you fell upon him in battle, yet Partha frustrated all
your attempts. Do not doubt what I say, Krishna and Pandu's son (Arjuna)
are invincible. If, however, Arjuna of white steeds can, by any means, be
withdrawn (from Yudhishthira's side), then Yudhishthira, O king, shall
soon come under thy control. Let some one challenging him (Arjuna) in
battle draw him away to some other part of the field. The son of Kunti
will not return without vanquishing him. Meanwhile, when Arjuna will not
be by, O monarch, I will seize king Yudhishthira the just, penetrating
through the Pandava host in the very sight of Dhrishtadyumna. Thus, O
monarch, I will, without doubt, bring Yudhishthira, the son of Dharma,
along with his followers, under control. If that son of Pandu stays even
for a moment before me in battle, I will bring him a captive from the
field. That feat will be more advantageous than victory (over the Pandava
army).'

"Sanjaya continued, 'Hearing those words of Drona, the ruler of the
Trigartas, O monarch, with his brothers, said these words: 'We, O king,
are always humiliated by the wielder of Gandiva! O bull of Bharata's
race, although we have done him no injury, yet he hath always injured us.
Remembering all those diverse instances of humiliation, we burn in wrath
and are never able to sleep at night. By good luck, that Arjuna, armed
with weapons, will stand before us. That therefore, which is in our heart
and which we strive to accomplish, we are resolved to achieve now, that
viz., which will be agreeable to thee, and which will bring us renown.
Taking him out of the field will slay him. Let the earth today be without
Arjuna or let it be without the Trigartas. We truly swear this before
thee. This our vow will never be false.' And Satyaratha and Satyavarman,
O Bharata, and Satyavrata and Satyeshu, and Satyakarman also, having
spoken similarly, those five brothers together, with ten thousand cars,
came, O king, (before Duryodhana), having taken that oath on the field of
battle. And the Malavas, and the Tundikeras with thousand cars, and the
tiger among men, Susarman, the ruler of Prasthala, with the Mavellakas,
the Lalithas, and the Madrakas, accompanied by ten thousand cars and his
brothers, and with another ten thousand cars from diverse realms came
forward for taking the oath. Then bringing fire, and each making
preparations for igniting one for himself, they took up ropes Kusa grass
and beautiful coats of mail. And equipped in mail, bathed in clarified
butter, clad in robes of Kusa grass, and with their bow-strings serving
as girdles, those heroes, who had given away hundreds and thousands as
presents to Brahmanas, who had performed many sacrifices, had been
blessed with children, and were deserving of blessed regions hereafter,
who had nothing more to do in this world, who were deserving of blessed
regions hereafter, who were prepared to lay down their lives in battle,
and who devoted their souls to the attainment of fame and victory, who
were desirous of soon repairing by fair fight to those regions
(hereafter) that are attainable by means only of sacrifices, with
abundant presents to Brahmanas, and by means also of the rites, the chief
amongst which are Brahmacharya and study of the Vedas, those heroes,
having each gratified Brahmanas by giving them gold, [30] and kine, and
robes, and having addressed one another in loving discourse, ignited
those fires and took that vow in battle. And in the presence of those
fires, firmly resolved, they took that vow. And having made that vow for
the slaughter of Dhananjaya, they, in the hearing of creatures, very
loudly said, Those regions that are for persons who have never adopted
any vows, are for one who drinketh wine, those that are for him who hath
adulterous connection with his preceptor's wife, those that are for him
who robbeth the property of a Brahmana, or for him who enjoyeth the
king's grant without satisfying the condition of that grant or for him
who abandoneth one asking for shelter, or for him who slayeth a candidate
for his favour, those that are for persons that set fire to houses and
for those that slay kine, those regions that are for those that injure
others, those that are for persons harbouring malice against Brahmanas,
those that are for him who from folly doth not seek the companionship of
his wife in her season, those also that are for those that seek the
companionship of women on the day they have to perform the Sraddha of
their ancestors, those that are for persons that injure their own selves,
or for those that misappropriate what is deposited with them from
confidence or for those that destroy learning, or for those who battle
with eunuchs, or for those that follow persons that are mean those
regions that are for atheists, or for those that abandon their (sacred)
fires and mothers, and those regions also that are for the sinful, those
shall be ours, if without slaying Dhananjaya we return from the field, or
if, ground by him on the field, we turn back from fear. If, again, we
succeed in achieving in battle feats the most difficult of accomplishment
in the world, we shalt then, without doubt, obtain the most desirable
regions. Having said these words, O king, those heroes then marched to
battle, summoning Arjuna towards the southern part of the field. That
tiger among men, and subjugator of hostile cities, Arjuna, thus
challenged by them, said these words unto king Yudhishthira the Just
without any delay: 'Summoned, I never turn back. This is my fixed vow.
These men, sworn to conquer or die, are summoning me, O king, to great
battle. This Susarman here, with his brothers, summoneth me to battle. It
behoveth thee to grant me permission for slaying him, with all his
followers. O bull among men, I am unable to brook this challenge. I tell
thee truly, know these foes to be (already) slain in battle.'

"Yudhishthira said, 'Thou hast heard, O child, in detail, what Drona hath
resolved to accomplish. Act thou in such a way that that resolve of his
may become futile. Drona is endued with great might. He is a hero,
accomplished in arms, and above fatigue. O mighty car-warrior, even he
hath vowed my seizure.'

"Arjuna said, 'This Satyajit, O king, will today become thy protector in
battle. As long as Satyajit lives, the preceptor will never be able to
attain his desire. If, however, O lord, this tiger among men, Satyajit,
be slain in battle, thou shouldst not then remain on the field even if
surrounded by all our warriors.'

"'Sanjaya continued, 'King Yudhishthira then gave (Arjuna) the leave (he
sought). And he also embraced Arjuna and eyed him affectionately. And
diverse were the benedictions that the king uttered on him. Having made
this arrangement (for Yudhishthira's protection), [31] the mighty Partha
went out against the Trigartas, like a hungry lion, for assuaging his
hunger upon a herd of deer. Then Duryodhana's troops, filled with joy at
Arjuna's absence (from Yudhishthira's side), became furious for the
seizure of Yudhishthira. Then both the hosts, with a great impetuosity,
encountered each other, like the Ganga and the Sarayu in the season of
rains when both streams are swollen with water.'"



SECTION XVIII

"Sanjaya said, 'The Samsaptakas, [32] then, filled with joy, took their
stand on a level field, having, with their cars, formed an array in the
shape of the half-moon. And those tigers among men, beholding the
diadem-decked (Arjuna) come towards them, were, O sire, filled with
delight and uttered loud shouts. That noise filled the sky and all the
points of the compass, cardinal and subsidiary. And because it was an
open plain covered only with men, it produced no echoes. Ascertaining
them to be exceedingly delighted, Dhananjaya, with a little smile, said
these words unto Krishna: 'Behold, O thou that hast Devaki for thy
mother, those Trigarta brothers, who are about to perish in battle, are
filled with delight at a time when they should weep. Or, this is, without
doubt, the hour of delight (with them) since they will obtain those
excellent regions that are unattainable by cowards.' Having said these
words unto the mighty-armed Hrishikesa, Arjuna came upon the arrayed
ranks of the Trigartas in battle, taking up then his conch called
Devadatta decked with gold, he blew it with great force, filling all the
points of the compass with its blare. Terrified by that blare, that
car-host of the Samsaptakas stood motionless in battle, as if it was
petrified. And all their animals stood with eyes wide open, ears and
necks and lips paralysed, and legs motionless. And they passed urine and
vomited blood. Regaining consciousness then, and placing their ranks in
proper order, they shot their arrows all at once at the son of Pandu.
Capable of displaying his prowess with great speed, Arjuna, with five and
ten arrows cut off those thousands of arrows before they could reach him.
They then pierced Arjuna, each with ten arrows. Partha pierced them with
three arrows. Then each of them, O king, pierced Partha with five arrows.
Endued with great prowess, he pierced each of them in return with two
arrows. And, once again, excited with wrath, they quickly poured upon
Arjuna and Kesava countless arrows like the clouds pouring upon a lake
their incessant showers. Then those thousands of arrows fell upon Arjuna,
like swarms of bees upon a flowering cluster of trees in the forest. Then
deeply pierced Arjuna's diadem with thirty shafts, endued with the
strength of adamant with those shafts equipped with wings of gold fixed
on his diadem, Arjuna, as if decked with ornaments of gold, shone like
the (newly) risen sun. The son of Pandu then, in that battle, with a
broad-headed arrow, cut off the leathern fence of Suvahu, and covered
Sudharman and Sudhanwan, and Suvahu pierced Partha with ten arrows.
Partha, having the excellent ape-device on his banner, pierced all of
them in return with many arrows, and also cut off, with some broad-headed
shafts, their standards made of gold. And cutting off the bow of
Sudhanwan, he slew with his arrows the latter's steeds. And then he cut
off from his trunk the latter's head graced with turban. Upon the fall of
that hero, his followers were terrified. And stricken with panic, they
all fled away to where Duryodhana's forces were. Then Vasava's son,
filled with wrath, smote that mighty host with incessant showers of
arrows, like the sun destroying darkness by means of his incessant rays.
Then when that host broke and melted away on all sides, and Arjuna was
filled with wrath, the Trigartas were struck with fear. While being
slaughtered by Partha with his straight shafts, they remained where they
stood, deprived of their senses, like a terrified, herd of deer. Then the
king of the Trigartas, filled with rage, addressed those mighty
car-warrior, saying, 'Do not fly, ye heroes! It behoveth ye not to be
frightened. Having, in the sight of all the troops, taken those terrible
steps, repairing thither, what shall ye say unto the leaders of
Duryodhana's host? Do we not incur ridicule in the world by such a
(cowardly) act in battle? Therefore, stop ye all, and fight according to
your strength.' Thus addressed, O king, those heroes, repeatedly uttering
loud shouts, blew their conchs, gladdening one another. Then those
Samsaptakas once more returned to the field, with the Narayana cow-herds,
resolved to fade Death himself.'"



SECTION XIX

"Sanjaya said, 'Beholding those Samsaptakas once more return to the
field, Arjuna addressed the high-souled Vasudeva, saying, 'Urge the
steeds, O Hrishikesa, towards the Samsaptakas. They will not give up the
battle alive. This is what I think. Today thou shalt witness the terrible
might of my arms as also of my bow. Today I shall slay all these, like
Rudra slaying creatures (at the end of the Yuga).' Hearing these words,
the invincible Krishna smiled, and gladdening him with auspicious
speeches, conveyed Arjuna to those places whither the latter desired to
go. While borne in battle by those white steeds, that car looked
exceedingly resplendent like a celestial car borne along the firmament.
And like Sakra's car, O king, in the battle between the gods and the
Asuras in days of old, it displayed circular, forward, backward, and
diverse other kinds of motion. Then the Narayanas, excited with wrath and
armed with diverse weapons, surrounded Dhananjaya, covering him with
showers of arrows. And, O bull of Bharata's race, they soon made Kunti's
son, Dhananjaya, together with Krishna, entirely invisible in that
battle. Then Phalguni, excited with wrath, doubled his energy, and
quickly rubbing its string, grasped Gandiva, (firmly) in the battle.
Causing wrinkles to form themselves on his brow, sure indications of
wrath, the son of Pandu blew his prodigious conch, called Devadatta, and
then he shot the weapon called Tvashtra that is capable of slaying large
bodies of foes together. Thereupon, thousands of separate forms started
into existence there (of Arjuna himself and of Vasudeva). Confounded by
those diverse images after the form of Arjuna, the troops began to strike
each other, each regarding the other as Arjuna's self.' 'This is Arjuna!'
'This is Govinda!' 'They are Pandu's son and he is of Yadu's race!'
Uttering such exclamations, and deprived of their senses, they slew one
another in that battle. Deprived of their senses by that mighty weapon,
they slew one another. Indeed, those warriors (while striking one
another) looked beautiful like blossoming Kinsukas. Consuming those
thousands of arrows shot by them, that (mighty) weapon despatched those
heroes to Yama's abode. Then Vibhatsu, laughing, crushed with his arrows
the Lalithya, the Malava, the Mavellaka, and the Trigarta warriors. While
those Kshatriyas, urged by fate, were thus slaughtered by that hero, they
shot at Partha showers of diverse kinds of arrows. Overwhelmed with those
terrible showers of arrows, neither Arjuna, nor his car, nor Kesava,
could any longer be seen. Seeing their arrows strike the aim, they
uttered joyous shouts. And regarding the two Krishnas as already slain,
they joyously waved their garments in the air. And those heroes also blew
their conchs and beat their drums and cymbals by thousands, and uttered
many leonine shouts, O sire! Then Krishna, covered with sweat, and much
weakened, addressed Arjuna, saying, 'Where art thou, O Partha! I do not
see thee. Art thou alive, O slayer of foes?' Hearing those words of his,
Dhananjaya with great speed dispelled, by means of the Vayavya weapon,
that arrowy downpour shot by his foes. Then the illustrious Vayu (the
presiding deity of that mighty weapon) bore away crowds of Samsaptakas
with steeds and elephants and cars and weapons, as if these were dry
leaves of trees. Borne away by the wind, O king, they looked highly
beautiful, like flights of birds, O monarch, flying away from trees. Then
Dhananjaya, having afflicted them thus, with great speed struck hundreds
and thousands of them with sharp shafts. And he cut off their heads and
also hands with weapons in their grasp, by means of his broad-headed
arrows. And he felled on the ground, with his shafts, their thighs,
resembling the trunks of elephants. And some were wounded on their backs,
arms and eyes. And thus Dhananjaya deprived his foes of diverse limbs,
and cars decked and equipped according to rule, and looking like the
vapour edifices in the welkin, he cut off into fragments, by means of his
arrows, their riders and steeds and elephants. And in many places crowds
of cars, whose standards had been cut off, looked like forests of
headless palmyras. And elephants with excellent weapons, banners, hooks,
and standards fell down like wooded mountains, split with Sakra's
thunder. Graced with tails, looking like those of the yak, and covered
with coats of mail, and with their entrails and eyes dragged out, steeds
along with their riders, rolled on the ground, slain by means of Partha's
shafts. No longer holding in their grasp the swords that had served for
their nails, with their coats of mail tom, and the joints of their bones
broken, foot-soldiers with their vital limbs cut open, helplessly laid
themselves down on the field, slain by means of Arjuna's arrows. And the
field of battle assumed an awful aspect in consequence of those warriors
slain, or in the course of being slaughtered, falling and fallen,
standing or in course of being whirled along. And the air was purified of
the dust that had arisen, by means of the showers of blood (caused by
Arjuna's arrows). And the earth, strewn with hundreds of headless trunks,
became impassable. And the car of Vibhatsu in that battle shone fiercely
like the car of Rudra himself, while engaged at the end of the Yuga in
destroying all creatures. While slaughtered by Partha thus, those
warriors, with their steeds and cars and elephants in great distress,
ceased not to rush against him; though, deprived of life one after
another, they had to become the guests of Sakra. Then the field of
battle, O chief of the Bharatas, strewn with mighty car-warriors deprived
of life, looked dreadful like Yama's domains, abounding with the spirits
of the departed creatures. Meanwhile, when Arjuna was furiously engaged
(with the Samsaptakas), Drona, at the head of his forces arrayed for
battle, rushed against Yudhishthira, and many warriors, accomplished in
smiting and properly arrayed, followed him, actuated by the desire of
seizing Yudhishthira. The battle then that ensued became exceedingly
fierce.'"



SECTION XX

"Sanjaya said, 'Having passed the night, that mighty car-warrior viz.,
Bharadwaja's son, addressed Suyodhana, O monarch, saying, 'I am
thine! [33] I have made arrangements for Partha's encounter with the
Samsaptaka.' [34] After Partha went out for slaying the Samsaptakas, Drona
then, at the head of his troops arrayed for battle, proceeded, O chief of
the Bharatas, for seizing king Yudhishthira the just. Seeing that Drona
had arrayed his forces in the form of a Garuda, Yudhishthira disposed his
troops in counter array in the form of a semi-circle. In the mouth of
that Garuda was the mighty car-warrior Drona himself. And its head was
formed by king Duryodhana, surrounded by his uterine brothers. And
Kritavarman and the illustrious Kripa formed the two eyes of that Garuda.
And Bhutasarman, and Kshemasarman, and the valiant Karakaksha, and the
Kalingas, the Singhalas, the Easterners, the Sudras, the Abhiras, the
Daserakas, the Sakas, the Yavanas, the Kamvojas, the Hangsapadas, the
Surasenas, the Daradas, the Madras, and the Kalikeyas, with hundreds and
thousands of elephants, steeds, cars, and foot-soldiers were stationed at
its neck. And Bhurisravah. and Salya, and Somadatta, and Valhika, these
heroes, surrounded by a full Akshauhini, took up their position in the
right wing. And Vinda and Anuvinda of Avanti, and Sudakshina, the ruler
of the Kamvojas, stationed themselves in the left wing at the head,
however, of Drona's son Aswatthaman. In the back (of that Garuda) were
the Kalingas, the Amvashthas, the Magadhas, the Paundras, the Madrakas,
the Gandharas, the Sakunas, the Easterners, the Mountaineers, and the
Vasatis. In the tail stood Vikartana's son Karna, with his sons, kinsmen
and friends, and surrounded by a large force raised from diverse realms,
Jayadratha, and Bhimaratha, and Sampati, and the Jays, and the Bhojas,
and Bhuminjaya, and Vrisha, and Kratha, and the mighty ruler of the
Nishadhas, all accomplished in battle, surrounded by a large host and
keeping the region of Brahma before their eyes, stood, O king, in the
heart of that array. That array, formed by Drona, in consequence of its
foot-soldiers, steeds, cars and elephants, seemed to surge like the
tempest-tossed ocean (as it advanced to battle). Warriors, desirous of
battle, began to start out from the wings and sides of that array, like
roaring clouds charged with lightning rushing from all sides (in the
welkin) at summer. And in the midst of that army, the ruler of the
Pragjyotishas, mounted on his duly equipped elephant, looked resplendent,
O king, like the rising sun. Decked, O monarch, in garlands of flower,
and with a white umbrella held over his head, he looked like the full
moon when in conjunction with the constellation Krittika. And blind with
the wine-like exudation, the elephant, looking like a mass of black
antimony, shone like a huge mountain washed by mighty clouds (with their
showers). And the ruler of the Pragjyotishas was surrounded by many
heroic kings of the hilly countries, armed with diverse weapons, like
Sakra himself surrounded by the celestials. Then Yudhishthira, beholding
that superhuman array incapable of being vanquished by foes in battle,
addressed Prishata's son, saying, 'O lord, O thou that ownest steeds
white as pigeons, let such measures be adopted that I may not be taken a
prisoner by the Brahmana.'

"Dhrishtadyumna said, 'O thou of excellent vows, never shalt thou be
placed under the power of Drona, however much may he strive. Even I shall
check Drona today with all his followers. As long as I am alive, O thou
of Kuru's race, it behoveth thee not to feel any anxiety. Under no
circumstances will Drona be able to vanquish me in battle.'

"Sanjaya continued, 'Having said these words, the mighty son of Drupada
owning steeds of the hue of pigeons, scattering his shafts, rushed
himself at Drona. Beholding that (to him) evil omen in the form of
Dhrishtadyumna stationed before him, Drona soon became exceedingly
cheerless. Beholding this, that crusher of foes, viz., thy son Durmukha,
desirous of doing what was agreeable to Drona, began to resist
Dhrishtadyumna. Then a terrible and a fierce battle took place, O
Bharata, between the brave son of Prishata and thy son, Durmukha. Then
Prishata's son, quickly covering Durmukha, with a shower of arrows,
checked Bharadwaja's son also with a thick arrowy downpour. Beholding
Drona checked, thy son Durmukha quickly rushed at Prishata's son and
confounded him with clouds of arrows of diverse kinds. And while the
prince of the Panchalas and that foremost one of Kuru's race were thus
engaged in battle, Drona consumed many sections of Yudhishthira's host.
As a mass of clouds is dispersed in different directions by the wind,
even so was Yudhisthira's host, in many parts of the field, scattered by
Drona. For only a short while did that battle look like an ordinary
combat. And then, O king, it became an encounter of infuriated persons in
which no consideration was shown for anybody. And the combatants could no
longer distinguish their own men from the foe. And the battle raged on,
the warriors being guided by inferences and watch-words. Upon the gems on
their headgears, upon their necklaces and other ornaments, and upon their
coats of mail, rays of light like those of the Sun seemed to fall and
play. And cars and elephants and steeds, decked with streaming banners,
seemed in that battle to resemble masses of clouds with flocks of cranes
under them. And men slew men, and steeds of fiery metal slew steeds, and
car-warriors slew car-warriors and elephants slew elephants. And soon a
fierce and terrible encounter took place between elephants with tall
standards on their backs and mighty compeers (rushing against them). All
in consequence of those huge creatures rubbing their bodies against those
of hostile compeers and tearing one another (with their tusks), fires
mixed with smoke were generated there by (such) friction of countless
tusks with tusks. Shorn of the standards (on their backs), those
elephants, in consequence of the fires caused by their tusks, looked like
masses of clouds in the welkin charged with lightning. And the earth,
strewn with elephants dragging (hostile compeers) and roaring and falling
down, looked beautiful like the autumnal sky overspread with clouds. And
the roars of those elephants while they were being slaughtered with
showers of shafts and lances, sounded like the roll of clouds in the
rainy season. And some huge elephants, wounded with lances and shafts,
became panic-stricken. And others amongst those creatures, left the field
with loud cries. [35] And some elephants there, struck by others with
their tusks, uttered fierce yells of distress that resounded like the
roll of the all-destroying clouds at the end of the Yuga. And some,
turned back by huge antagonists, returned to the charge, urged on by
sharp hooks. And crushing hostile ranks, they began to kill all who came
in their way. And elephant-drivers, attacked by elephant-drivers with
arrows and lances, fell down from the backs of their beasts, their
weapons and hooks being loosened from their hands. And many elephants,
without riders on their backs, wandered hither and thither like clouds
torn from mightier masses, and then fell down, encountering one another.
And some huge elephants, bearing on their backs slain and fallen
warriors, or those whose weapons had fallen down, wandered in all
directions singly. [36] And in the midst of that carnage, some elephants
attacked, or in course of being attacked with lances, swords and battle
axes, fell down in course of that awful carnage, uttering sounds of
distress. And the earth, suddenly struck with the falling bodies, huge as
hills, of those creatures all around trembled and emitted sounds. And
with those elephants slain along with their riders and lying all about
with the standards on their backs, the earth looked beautiful as if
strewn with hills. And the drivers on the backs of many elephants, with
their breasts pierced by car-warriors with broad-headed shafts in that
battle, fell down, their lances and hooks loosened from their grasp. And
some elephants, struck with long shafts, uttered crane like cries and ran
in all directions, crushing friends and foes by trampling them to death.
And covered with countless bodies of elephants and steeds and
car-warriors, the earth, O king, became miry with flesh and blood. And
large cars with wheels and many without wheels, crushed by the points of
their tusks, were thrown up by elephants, with the warriors mounted on
them. Cars were seen deprived of warriors. And riderless steeds and
elephants ran in all directions, afflicted with wounds. And there father
slew his son, and son slew his sire, for the battle that took place was
exceedingly fierce and nothing could be distinguished. Men sank
ankle-deep in the gory mire and looked like tall trees whose lower parts
were swallowed up in a blazing forest-conflagration. And robes and coats
of mail and umbrellas and standards having been dyed with blood,
everything seemed to be bloody on the field. Large bodies of slain
steeds, of cars, and of men, were again cut into fragments by the rolling
of car-wheels. And that sea of troops having elephants for its current,
and slain men for its floating moss and weeds, and cars for its fierce,
eddies, looked terribly grim. Warriors, having steeds and elephants for
their large vessels, and desirous of victory as their wealth, plunged
into that sea, and instead of sinking in it endeavoured to deprive their
enemies of their senses. When all the warriors, each bearing particular
signs, were covered with arrowy showers, there was none amongst them lost
heart, though all were deprived of their signs. In that fierce and awful
battle, Drona confounding the senses of his foes, (at last) rushed at
Yudhishthira.'"



SECTION XXI

"Sanjaya continued, 'Then Drona, beholding Yudhishthira near him
fearlessly received him with a thick shower of arrows. And there arose a
loud noise among the troops of Yudhishthira's army like what is made by
the elephants belonging to a herd when their leader is attacked by a
mighty lion. Beholding Drona, the brave Satyajit, of prowess incapable of
being baffled, rushed at the Preceptor who was desirous of seizing
Yudhishthira. The Preceptor and the Panchala prince, both endued with
great might, fought with each other, agitating each other's troops, like
Indra and Vali. Then Satyajit, of prowess incapable of being baffled,
invoking a mighty weapon, pierced Drona with keen-pointed arrows. And
Satyajit shot at Drona's charioteer five arrows, fatal as snake-poison
and each looking like Death himself. The charioteer, thus struck, became
deprived of his senses. Then Satyajit quickly Pierced Drona's steeds with
ten shafts; and filled with rage, he next pierced each of his Parshni
drivers with ten shafts. And then he coursed at the head of his troops on
his car in a circular motion. Excited with wrath, he cut off the standard
of Drona, that crushers of foes Drona then, that chastiser of foes,
beholding these feats of his foe in battle, mentally resolved to despatch
him to the other world. [37] The Preceptor, cutting off Satyajit's bow
with arrow fixed thereon, quickly pierced him with ten arrows capable of
penetrating into the very vitals. Thereupon, the valiant Satyajit,
quickly taking up another bow, struck Drona, O king, with thirty arrows
winged with the feathers of the Kanka bird. Beholding Drona (thus)
encountered in battle by Satyajit, the Pandayas, O king, shouted in joy
and waved their garments. Then the mighty Vrika, O king, excited with
great wrath, pierced Drona in the centre of the chest with sixty arrows.
That feat seemed highly wonderful., Then that mighty car-warrior, viz.,
Drona, of great impetuosity, covered with the arrowy showers (of his
foes) opened his eyes wide and mustered all his energy. Then cutting off
the bows of both Satyajit and Vrika, Drona, with six shafts slew Vrika
with his charioteer and steeds. Then Satyajit, taking up another bow that
was tougher, pierced Drona with his steeds, his charioteer, and his
standard. Thus afflicted in battle by the prince of the Panchalas, Drona
could not brook that act. For the destruction then of his foe, he quickly
shot his arrows (at him). Drona then covered with incessant showers of
arrows his antagonist's steeds and standards as also the handle of his
bow, and both his Parshni drivers. But though his bows were (thus)
repeatedly cut off, the prince of the Panchalas conversant with the
highest weapons continued to battle with him of red steeds. Beholding
Satyajit swell with energy in that dreadful combat, Drona cut off that
illustrious warrior's head with a crescent-shaped arrow. [38] Upon the
slaughter of that foremost of combatants, that mighty car-warrior among
the Panchalas, Yudhishthira, from fear of Drona, fled away, (borne) by
fleet steeds. Then the Panchalas, the Kekayas, the Matsyas, the Chedis,
the Karushas and the Kosalas, seeing Drona, rushed at him, desirous of
rescuing Yudhishthira. The Preceptor, however, that slayer of large
numbers of foes, desirous of seizing Yudhishthira, began to consume those
divisions, like fire consuming heaps of cotton. Then Satanika, the
younger brother of the ruler of the Matsyas, rushed at Drona who was thus
engaged in incessantly destroying those divisions (of the Pandava host).
And Satanika, piercing Drona along with his driver and steeds with six
shafts, bright as the rays of the sun and polished by his hands of their
forger, uttered loud shouts. And engaged in a cruel act, and endeavouring
to accomplish what was difficult of attainment, he covered Bharadwaja's
son, that mighty car-warrior with showers of arrows. [39] Then Drona, with
an arrow sharp as razor, quickly cut off from his trunk the head, decked
with ear-rings of Satanika, shouting at him. Thereupon, the Matsya
warriors all fled away. Having vanquished the Matsyas, the son of
Bharadwaja then defeated the Chedis, the Karushas, the Kaikeyas, the
Panchalas, the Srinjayas. and the Pandus repeatedly. Beholding that hero
of the golden car, excited with rage and consuming their divisions, like
a fire consuming a forest, the Srinjayas trembled (with fear). Endued
with great activity and slaughtering the foe ceaselessly, the twang of
the bow-string, as he stretched his bow, was heard in all directions.
Fierce arrows shot by that warrior endued with great lightness of hand,
crushed elephants and steeds and foot-soldiers and car-warriors and
elephant-riders. As a mighty mass of roaring clouds in summer with
violent winds (blowing) poureth a shower of hail-stones, so did Drona
pour his arrowy showers and inspired fear in the hearts of his foes. That
mighty hero, that great bowman, that dispeller of the fears of his
friends, careered in all directions (of the field) agitating the
(hostile) host. The bow, decked with gold, of Drona of immeasurable
energy, was seen in all directions like the flashes of lightning in the
clouds. The beautiful altar on his banner, as he careered in battle, O
Bharata, was seen to resemble a crest or Himavat. The slaughter that
Drona caused among the Pandava troops was very great, resembling that
caused by Vishnu himself, the adored of both the gods and Asuras, among
the Daitya host. Heroic, truthful in speech, endued with great wisdom and
might, and possessed of prowess incapable of being baffled, the
illustrious Drona caused a river to flow there that was fierce and
capable of striking the timid with fear. Coats of mail formed its waves,
and standards its eddies. And it carried away (as it ran) large numbers
of mortal creatures. And elephants and steeds constituted its great
alligators, and swords formed its fishes. And it was incapable of being
easily crossed over. The bones of brave warriors formed its pebbles, and
drums and cymbals its tortoises. And shields and armour formed its boats,
and the hair of warriors its floating moss and weeds. And arrows
constituted its wavelets and bows its current. And the arms of the
combatants formed its snakes. [40] And that river of fierce current,
running over the field of battle, bore away both the Kurus and the
Srinjayas. And the heads of human beings, constituted its stones, and
their thighs its fishes. And maces constituted the rafts (by which many
sought to cross it). And head-gears formed the forth that covered its
surface, and the entrails (of animals) its reptiles. Awful (in mien), it
bore away heroes (to the other world). And blood and flesh constituted
its mire. And elephants formed its crocodiles, and standards, the trees
(on its banks). Thousands of Kshatriyas sank in it. Fierce, clogged
(dead) bodies, and having horse-soldiers and elephant-warriors for its
sharks, it was extremely difficult to cross it. And that river ran
towards the abode of Yama. And it abounded with Rakshasas and dogs and
jackals. And it v as haunted by fierce cannibals all around.

"Then many Pandava warriors, headed by Kunti's son, rushing at Drona,
that mighty car-warrior consuming their divisions like Death himself,
surrounded him on all sides. Indeed, those brave warriors completely
encompassed Drona who was scorching everything around him like the sun
himself scorching the world with his rays. Then the kings and the princes
of thy army, with upraised weapons, all rushed for supporting that hero
and great bowman. Then Sikhandin pierced Drona with five straight arrows.
And Kshatradharman pierced him with twenty arrows, and Vasudeva with
five. And Uttamaujas pierced him with three arrows, and Kshatradeva with
five. And Satyaki pierced him in that battle with a hundred arrows, and
Yudhamanyu with eight. And Yudhishthira pierced Drona with a dozen
shafts, and Dhrishtadyumna pierced him with ten, and Chekitana with
three. Then Drona, of unbaffled aim and resembling an elephant with rent
temples, getting over the car-division (of the Pandavas), overthrew
Dridhasena. Approaching then king Kshema who was battling fearlessly, he
struck him with nine arrows. Thereupon, Kshema, deprived of life, fell
down from his car. Getting then into the midst of the (hostile) troops,
he careered in all directions, protecting others, but himself in no need
of Protection. He then pierced Sikhandin with twelve arrows, and
Uttamaujas with twenty. And he despatched Vasudeva with a broad-headed
arrow to the abode of Yama. And he pierced Kshemavarman with eighty
arrows, and Sudakshina with six and twenty. And he felled Kshatradeva
with a broad-headed arrow from his niche in the car. And having pierced
Yudhamanyu with sixty-four arrows and Satyaki with thirty, Drona, of the
golden car, quickly approached Yudhishthira. Then Yudhishthira, that best
of kings, quickly fled away from the preceptor, borne by his fleet
steeds. Then Panchala rushed at Drona. Drona slew the prince, cutting off
his bow, and felling his steeds and charioteer along with him. Deprived
of life, the prince fell down on the earth from his car, like a luminary
loosened from the firmament. Upon the fall of that illustrious prince of
the Panchalas, loud cries were heard thereof, 'Slay Drona, Slay Drona!'
The mighty Drona then began to crush and mangle the Panchalas, the
Matsyas, the Kaikeyas, the Srinjayas, and the Pandavas, all excited with
rage. And supported by the Kurus, Drona, then vanquished Satyaki and
Chekitana's son, and Senavindu, and Suvarchas, all these and numerous
other kings. Thy warriors, O king, having obtained the victory in that
great battle, slew the Pandavas as they flew away in all directions. And
the Panchalas, the Kaikeyas and the Matsyas, thus slaughtered on all
sides like the Danavas by Indra, began to tremble (with fear).'"



SECTION XXII

"Dhritarashtra said, 'When the Pandavas were broken by Bharadwaja's son
in hat dreadful battle, and the Panchalas also, was there anybody that
approached Drona for battle? Alas, beholding Drona stationed in battle,
like a, awning tiger, or an elephant with rent temples, ready to lay down
his life in battle, well-armed, conversant with all modes of fight, that
great bowman, that tiger among men, that enhancer of the fear of foes,
grateful, devoted to truth, ever desirous of benefiting
Duryodhana,--alas, beholding him at the head of his troops, was there no
man that could approach him, with a laudable determination for battle a
determination that enhances the renown of Kshatriyas, that mean-spirited
persons can never form, and that is distinctive only of the foremost of
persons? Tell me, O Sanjaya, who were those heroes that approached the
son of Bharadwaja, beholding him at the head of his forces?'

"Sanjaya said, 'Beholding the Panchalas, the Pandavas, the Matsyas, the
Srinjayas, the Chedis, the Kalikeyas, thus routed after being broken in
battle by Drona with his shafts, beholding them thus driven from the
field by those showers of fleet arrows shot from Drona's, bow, like
vessels sent adrift by the awful waves of the tempest-tossed ocean, the
Kauravas with many leonine shouts and with the noise of diverse
instruments, began to assail the cars and elephants and foot-soldiers (of
that hostile host) from all sides. And beholding those (fleeting soldiers
of the Pandavas) king Duryodhana, stationed in the midst of his own
forces and encompassed by his own relatives and kinsmen, filled with joy,
and laughing as he spoke, said these words unto Karna.'

"Duryodhana said, 'Behold, O Radha's son, the Panchalas broken by that
firm bowman (Drona) with his shafts, like a herd of the wild deer
frightened by a lion. These, I think, will not again come to battle. They
have been broken by Drona like mighty trees by the tempest. Afflicted by
that high-souled warrior with those shafts winged with gold, they are
fleeing away, no two persons are together. Indeed, they seem to be
dragged in eddies all over the field. Checked by the Kauravas as also by
the high-souled Drona, they are huddling close to one another like (a
herd of) elephants in the midst of a conflagration. Like a blossoming
trees penetrated by flights of bees, these warriors, pierced with the
sharp shafts of Drona, are huddling close to one another, as they are
flying away from the field. There, the wrathful Bhima, abandoned by the
Pandavas and the Srinjayas, and surrounded by my warriors, delighteth me
greatly, O Karna! It is evident, that wicked wight beholdeth the world
today to be full of Drona! Without doubt, that son of Pandu hath today
become hopeless of life and kingdom.'

"Karna said, 'That mighty-armed warrior will not certainly abandon the
battle as long as he is alive. Nor will he, O tiger among men, brook
these leonine shouts (of ours). Nor will the Pandavas, I think, be
defeated in battle. They are brave, endued with great might, accomplished
in weapons, and difficult of being resisted in battle. Recollecting the
woes caused them by our attempts at poisoning and burning them, and the
woes that arose from the match at dice, bearing in mind also their exile
in, the woods, the Pandavas, I think, will not abandon the fight. The
mighty-armed Vrikodara of immeasurable energy hath already turned back
(for the fight). The son of Kunti will certainly slay many of our
foremost car-warriors. With sword and bow and dart, with steeds and
elephants and men and cars, [41] with his mace made of iron, he will slay
crowds (of our soldiers). Other car-warriors headed by Satyajit, together
with the Panchalas, the Kekayas, the Matsyas, and especially the
Pandavas, are following him. They are all brave, and possessed of great
might and prowess. Mighty car-warriors, they are again led by Bhima in
wrath. Those bulls of the race, surrounding Vrikodara on all sides, like
the clouds surrounding the Sun, begin to approach Drona from all sides.
Closely intent upon one object, these will certainly afflict unprotected
Drona, like flights of insects, on the point of death, striking a blazing
lamp. Accomplished in weapons, they are certainly competent to resist
Drona. Heavy is the burthen, I think, that now rests on Bharadwaja's son.
Let us then quickly go to the spot where Drona is. Let not those slay him
of regulated vows like wolves slaying a mighty elephant!'

"Sanjaya continued, 'Hearing these words of Radheya, king Duryodhana
then, accompanied by his brothers, O monarch, proceeded towards Drona's
car. The noise there was deafening, of Pandava warriors returned to the
fight on their cars drawn by excellent steeds of diverse hue, [42] all
actuated by the desire of slaying Drona alone.'"



SECTION XXIII

"Dhritarashtra said, 'Tell me, O Sanjaya, the distinctive indications of
the cars of all those who, excited with wrath and headed by Bhimasena,
had proceeded against Drona.'

"Sanjaya said, 'Beholding Vrikodara advancing (on a car drawn) by steeds
of dappled hue (like: that of the antelope), the brave grandson of Sini
(Satyaki) proceeded, borne by steeds of a silvery hue. The irresistible
Yudhamanyu, excited with rage, proceeded against Drona, borne by
excellent steeds of variegated hue. Dhristadyumna, the son of the
Panchala king, proceeded, borne by steeds of great fleetness in trappings
of gold and of the hue of pigeons. [43] Desirous of protecting his sire,
and wishing him complete success, Dhristadyumna's son, Kshatradharman of
regulated vows, proceeded., borne by red steeds. Kshatradeva, the son of
Sikhandin, himself urging well-decked steeds of the hue of lotus-leaves
and with eyes of pure white, proceeded (against Drona). Beautiful steeds
of the Kamvoja breed, decked with the feathers of the green parrot,
bearing Nakula, quickly ran towards thy army. Dark steeds of the clouds
wrathfully bore Uttamaujas, O Bharata, to battle, against the invincible
Drona, standing with arrows aimed. Steeds, fleet as the wind, and of
variegated hue, bore Sahadeva with upraised weapons to that fierce
battle. Of great impetuosity, and possessed of the fleetness of the wind,
steeds of the ivory hue and having black manes on the neck, bore
Yudhishthira, that tiger among men. And many warriors followed
Yudhishthira, borne on their steeds, decked in trappings of gold and all
fleet as the wind. Behind the king was the royal chief of the Panchalas,
viz., Drupada, with a golden umbrella over his head and himself protected
by all those soldiers (that followed Yudhishthira). That great bowman
among all the kings, viz., Sautabhi, proceeded, borne by beautiful steeds
capable of bearing every noise. Accompanied by all the great
car-warriors, Virata quickly followed the former. The Kaikeyas and
Sikhandin, and Dhrishtaketu, surrounded by their respective troops,
followed the ruler of Matsyas. Excellent steeds of the (pale red) hue of
trumpet-flowers, looked exceedingly beautiful as they bore Virata. Fleet
steeds of yellow colour and decked in chains of gold, bore with great
speed the son (Uttara) of that slayer of foes, viz., Virata, the royal
chief of the Matsyas. The five Kekaya brothers were borne by steeds of
deep red hue. Of the splendour of gold and owning standards of the red
hue, and decked with chains of gold, all of them heroes, accomplished in
battle, they proceeded, clad in mail, and showering arrows like the very
clouds. Excellent steeds, the gift of Tumvuru, of the hue of unbaked
earthen pots, bore Sikhandin, the Panchala prince of immeasurable energy.
Altogether, twelve thousand mighty car-warriors of the Panchala race
proceeded to battle. Of these, six thousand followed Sikhandin. Sportive
steeds, O sire, of the dappled hue of the antelope, bore the son of
Sisupal, that tiger among men. That bull among the Chedis, viz.,
Dhrishtaketu, endued with great strength, and difficult of being
vanquished in battle, proceeded, borne by Kamvoja steeds of variegated
hue. Excellent steeds of the Sindhu breed, of beautiful limbs, and of the
hue of the smoke of straw, quickly bore the Kaikeya prince,
Vrihatkshatra. Possessed of eyes of pure white, of the hue of the lotus,
born in the country of the Valhikas, and decked with ornaments, bore
Sikhandin's son, the brave Kshatradeva. [44] Decked in trappings of gold,
and possessed of the hue of red silk, quiet steeds bore Senavindu, that
chastiser of foes, to battle. Excellent steeds of the hue of cranes, bore
to battle the youthful and delicate son of the king of the Kasis, that
mighty car-warrior. White steeds with black necks, endued with the speed
of the mind, O monarch, and exceedingly obedient to the driver, bore
prince Prativindhya. Whitish yellow steeds bore Sutasoma, the son of
Arjuna, whom the latter had obtained from Soma himself. He was born in
the Kuru city known by the name of Udayendu. Endued with effulgence of a
thousand moons, and because he also had won great renown in an assembly
of the Somakas, he came to be called Sutasoma. Steeds of the hue of Sala
flowers or of morning sun bore Nakula's son Satanika worthy of every
praise. Steeds decked in trappings of gold, and endued with the hue of
the peacock's neck, bore that tiger among men, Srutakarman, the son of
Draupdi (by Bhima). Excellent steeds of the hue of the king-fishers bore
Draupadi's son Srutkirti to that battle, who like Partha was an ocean of
learning. Steeds of a tawny hue bore the youthful Abhimanyu who was
regarded as superior to Krishna or Partha one and a half times in battle.
Gigantic steeds bore Yuyutsu to battle, that only warrior amongst the
sons of Dhritarashtra who (abandoning his brothers) hath sided with the
Pandavas. Plump and well-decked steeds of the hue of the (dried) paddy
stalk bore Vardhakshemi of great activity to that dreadful battle. Steeds
with black legs, equipped in breast-plates of gold, and exceedingly
obedient to the driver, bore youthful Sauchitti to battle. Steeds whose
backs were covered with golden armour, decked with chains of gold,
well-broken, and of the hue of red silk, bore Srenimat. Steeds of a red
hue bore the advancing Satyadhriti accomplished in the science of arms
and in the divine Vedas. That Panchala who was commander (of the Pandava
army) and who took Drona as the victim allotted to his share,--that
Dhrishtadyumna,--was borne by steeds of the hue of pigeons. Him followed
Satyadhriti, and Sauchitti irresistible in battle, and Srenimat, and
Vasudana, and Vibhu, the son of the ruler of the Kasis. These had fleet
steeds of the best Kamvoja breed decked with chains of gold. Each
resembling Yama or Vaisravana, they proceeded to battle, striking fear
into the hearts of the hostile soldiers. The Prabhadrakas of the Kamvoja
country, numbering six thousand, with upraised weapons, with excellent
steeds of diverse hues on their gold-decked cars, with stretched bows and
making their foes tremble with their showers of arrows and resolved to
die together, [45] followed Dhristadyumna. Excellent steeds of the hue of
tawny silk, decked with beautiful chains of gold, cheerfully bore
Chekitana. Arjuna's maternal uncle Purujit, otherwise called Kuntibhoja,
came borne by excellent steeds of the colour of the rainbow. Steeds of
the colour of star-bespangled firmament bore to battle king Rochamana.
Steeds of the hue of the red deer, with white streaks over their bodies,
bore the Panchala prince Singhasena, the son of Gopati. That tiger among
the Panchalas who is known by the name of Janamejaya, had excellent
steeds of the hue of mustard flowers. Fleet, gigantic and dark blue
steeds decked with chains of gold, with backs of the hue of curd and
faces of the hue of the moon, bore with great speed the ruler of the
Panchalas. Brave steeds with beautiful heads, (white) as the stalks of
reeds, and a splendour resembling that of the firmament or the lotus,
bore Dandadhara. Light brown steeds with backs of the hue of the mouse,
and with necks proudly drawn up, bore Vyaghradatta to battle.
Dark-spotted steeds bore that tiger among men, viz., Sudhanwan, the
prince of Panchala. Of fierce impetuosity resembling that of Indra's
thunder, beautiful steeds of the hue of Indragopakas, with variegated
patches, bore Chitrayudha. Decked with golden chains, steeds whose
bellies were of the hue of the Chakravaka bore Sukshatra, the son of the
ruler of the Kosalas. Beautiful and tall steeds of variegated hue and
gigantic bodies, exceedingly docile, and decked with chains of gold, bore
Satyadhriti accomplished in battle. Sukla advanced to battle with his
standard and armour and bow and steeds all of the same white hue. Steeds
born on the sea-coast and white as the moon, bore Chandrasena of fierce
energy, the son of Samudrasena. Steeds of the hue of the blue lotus and
decked with ornaments of gold and adorned with beautiful floral wreaths,
bore Saiva owning a beautiful car to battle. Superior steeds of the hue
of Kalaya flowers, with white and red streaks, bore Rathasena difficult
of being resisted in battle. White steeds bore that king who slew the
Patachcharas and who is regarded as the bravest of men. Superior steeds
of the hue of Kinsuka flowers bore Chitrayudha decked with beautiful
garlands and owning beautiful armour and weapons and standard. King Nila
advanced to battle, with standard and armour and bow and banner and
steeds all of the same blue colour. Chitra advanced to battle with
car-fence and standard and bow all decked with diverse kinds of gems, and
beautiful steeds and banner. Excellent steeds of the hue of the lotus
bore Hemavarna, the son of Rochamana. Chargers, capable of bearing all
kinds of weapons, of brave achievements in battle, possessed of vertebral
columns of the hue of reeds, having white testicles, and endued with the
colour of the hen's egg, bore Dandaketu. The mighty Sarangadhwaja, endued
with wealth of energy, the king of the Pandyas, on steeds of the hue of
the moon's rays and decked with armour set with stones of lapis lazuli,
advanced upon Drona, stretching his excellent bow. His country having
been invaded and his kinsmen having fled, his father had been slain by
Krishna in battle. Obtaining weapons then from Bhishma and Drona, Rama
and Kripa, prince Sarangadhwaja became, in weapons, the equal of Rukmi
and Karna and Arjuna and Achyuta. He then desired to destroy the city of
Dwaraka and subjugate the whole world. Wise friends, however, from desire
of doing him good, counselled him against that course. Giving up all
thoughts of revenge, he is now ruling his own dominions. Steeds that were
all of the hue of the Atrusa flower bore a hundred and forty thousand
principle car-warriors that followed that Sarangadhwaja, the king of the
Pandyas. Steeds of diverse hues and diverse kinds of forces, bore the
heroic Ghatotkacha. Mighty steeds of gigantic size, of the Aratta breed,
bore the mighty-armed Vrihanta of red eyes mounted on his golden car,
that prince, viz., who, rejecting the opinions of all the Bharatas, hath
singly, from his reverence for Yudhishthira. gone over to him, abandoning
all his cherished desire. [46] Superior steeds of the hue of gold,
followed that foremost of kings viz., the virtuous Yudhishthira at his
back. Large number of Prabhadrakas, of celestial shapes, advanced to
battle, with steeds of diverse excellent colours. All of them owning
standards of gold and prepared to struggle vigorously, proceeded with
Bhimasena, and wore the aspect, O monarch, of the denizens of heaven with
Indra at their head. That assembled host of Prabhadrakas was much liked
by Dhristadyumna.'

"Bharadwaja's son, however, O monarch, surpassed all the warriors in
splendour. His standard, with a black deer-skin waving on its top and the
beautiful water-pot, O monarch, that it bore, looked exceedingly
beautiful. And Bhimasena's standard, bearing the device of a gigantic
lion in silver with its eyes made of lapis lazuli, looked exceedingly
resplendent. The standard of Yudhishthira of great energy, bearing the
device of a golden moon with planets around it, looked very beautiful.
Two large and beautiful kettle-drums, called Nanda and Upananda, were
tied to it. Played upon by machinery, these produced excellent music that
enhanced the delight of all who heard it. For terrifying the foe, we
beheld that tall and fierce standard of Nakula, placed on his car bearing
the device of a Sarabha with its back made of gold. A beautiful silver
swan with bells and banner terrible to look at and enhancing the grief of
the foe, was seen on Sahadeva's standard. The standards of the five sons
of Draupadi bore on them the excellent images of Dharma, Marut, Sakra,
and the twin Aswins. On the car, O king, of the youthful Abhimanyu was an
excellent standard that bore a golden peacock, which was bright as heated
gold. On Ghatotkacha's standard, O king, a vulture shone brightly, and
his steeds also were capable of going everywhere at will, like those of
Ravana in days of yore. In Yudhishthira's hands was the celestial bow
called Mahendra; and in the hands of Bhimasena, O king, was the celestial
bow called Vayavya. For the protection of the three worlds Brahman
created a bow. That celestial and indestructible bow was held by
Phalguni. The Vaishnava bow was held by Nakula, and the bow called Aswina
was held by Sahadeva. That celestial and terrible bow called the
Paulastya, was held by Ghatotkacha. The five jewels of bows born by the
five sons of Draupadi were the Raudra, the Agneya, the Kauverya, the
Yamya, and the Girisa. That excellent and best of bows, called the
Raudra, which Rohini's son (Valadeva) had obtained, the latter gave unto
the high-souled son of Subhadra, having been gratified with him. These
and many other standards decked with gold, were seen there, belonging to
brave warriors, all of which enhanced the fear of their foes. The host
commanded by Drona, which numbered not a single coward, and in which
countless standards rising together seemed to obstruct the welkin, then
looked, O monarch, like images on a canvas. We heard the names and
lineage, O king, of brave warriors rushing towards Drona in that battle
like to what is heard, O monarch, at a self-choice. [47]

"Then royal Drupada advanced against him at the head of a mighty
division. The encounter between those two old men at the heads of their
respective forces became terrible like that between two mighty leaders,
with rent temples, of two elephantine herds. Vinda and Anuvinda of
Avanti, with their troops encountered Virata, the ruler of Matsyas at the
head of his forces, like Indra and Agni in days of old encountering the
(Asura) Vali. That awful encounter between the Matsyas and the Kekayas,
in which steeds and car-warriors and elephants fought most fearlessly,
resembled that between the gods and the Asuras in days of old.
Bhutakarman, otherwise called Sabhapati, kept away from Drona. Nakula's
son Satanika, as the latter advanced, scattering showers of arrows. Then
the heir of Nakula, with three broad-headed shafts of great sharpness,
deprived Bhutakarman of both his arms and head in that battle. Vivinsati
resisted the heroic Sutasoma of great prowess, as the latter advanced
towards Drona, scattering showers of arrows. Sutasoma, however, excited
with wrath, pierced his uncle Vivinsati with straight arrows, and cased
in mail, stood ready for the combat. Bhimaratha, (brother of Duryodhana),
with six sharp shafts of great swiftness and made wholly of iron,
despatched Salwa along with his steeds and charioteer to Yama's abode.
Chitrasena's son, O king, opposed thy (grand) son Srutakarman as the
latter came, borne by steeds, looking like peacocks. Those two grandsons
of thine, both difficult of being vanquished in battle, and each desirous
of slaying the other, fought vigorously for the success of the objects of
their respective sires. Beholding Prativindhya staying at the van of that
dreadful battle, Drona's son (Aswatthaman), desirous of protecting the
honour of his sire, resisted the former with his shafts. Prativindhya,
then, excited with rage pierced Aswatthaman, bearing on his standard the
device of a lion's tail and staying in battle for the sake of his father,
with many sharp shafts. The (eldest) son of Draupadi then scattered over
Drona's son showers of arrows, like a sower, O bull among men, scattering
seeds on the soil at the sowing season. [48] The son of Duhsasana resisted
the mighty car-warrior Srutakirti, the son of Arjuna by Draupadi, as the
latter was rushing towards Drona. That son of Arjuna, however, who was
equal to Arjuna himself, cutting off the former's bow and standard and
charioteer with three broad-headed arrows of great sharpness, proceeded
against Drona. Duryodhana's son, Lakshmana, resisted the slayer of the
Patachcharas,--him, that is, O king, who is regarded by both the armies
as the bravest of the brave. The latter, however, cutting off both the
bow and the standard of Lakshmana, and showering upon him many arrows,
flared up with splendour. The youthful Vikarna of great wisdom resisted
Sikhandin, the youthful son of Yajnasena, as the latter advanced in that
battle. Yajnasena's son then covered the former with showers of arrows.
The mighty son Vikarna, baffling those arrowy showers, looked resplendent
on the field of battle. Angada resisted with showers of arrows the heroic
Uttamaujas in that battle as the latter rushed towards Drona. That
encounter between those two lions among men became frightful, and it
filled both them and the troops with great zeal. The great bowman
Durmukha, endued with great might, resisted with his shafts the heroic
Purujit as the latter proceeded towards Drona. Furujit struck Durmukha
between his eye-brows with a long shaft. Thereupon, Durmukha's face
looked beautiful like a lotus with its stalk. Karna resisted with showers
of arrows the five Kekaya brothers, owning red standards, as they
proceeded towards Drona. Scorched with the arrowy showers of Karna, those
five brothers covered Karna with their arrows. Karna, in return,
repeatedly covered them with showers of arrows. Covered with arrows,
neither Karna nor the five brother could be seen with their steeds,
charioteers, standards, and cars. Thy sons, Durjaya, Jaya, and Vijaya,
resisted Nila, and the ruler of the Kasis, and Jayatsena, three against.
And the combat between those warriors deepened and gladdened the hearts
of the spectators like those between a lion, a tiger, and a wolf on the
one side and a bear, a buffalo, and a bull on the other. The brothers
Kshemadhurti and Vrihanta mangled Satyaki of the Satwata race with their
keen arrows, as the latter proceeded against Drona. The battle between
those two on one side and Satyaki on the other became exceedingly
wonderful to behold, like that between a lion and two mighty elephants
with rent temples in the forest. The king of the Chedis, excited with
wrath, and shooting many warriors, kept away from Drona, king Amvashtha,
that hero who always delighted, in battle. Then king Amvashtha pierced
his antagonist with a long arrow capable of penetrating into the very
bones. Thereupon, the latter, with bow and arrow loosened from his grasp,
fell down from his car on the ground. The noble Kripa, son of Saradwata,
with many small arrows resisted Vardhakshemi of the Vrishni race who was
the embodiment of wrath (in battle). They that looked at Kripa, son of
Saradwata, with many small arrows, resisted Vardhakshemi of the Vrishni
race who was the embodiment of wrath (in battle). They that looked at
Kripa and Vardhakshemi, those heroes conversant with every mode of
warfare, thus engaged in encountering each other, became so absorbed in
it that, they could not attend to anything else. Somadatta's son, for
enhancing the glory of Drona, resisted king Manimat of great activity as
the latter came to fight. Then Manimat quickly cut off the bowstring, the
standard, the banner, the charioteer and the umbrella of Somadatta's son
and caused them to fall down from the latter's car. [49] The son of
Somadatta then, bearing the device of the sacrificial stake on his
standard, that slayer of foes, quickly jumping down from his car, cut off
with his large swords, his antagonist with his steeds, charioteer,
standard, and car. Re-ascending then upon his own car, and taking up
another bow, and guiding his steeds himself, he began, O monarch, to
consume the Pandava host. Vrishasena (the son of Karna), competent for
the feat, resisted with showers of arrows king Pandava who was rushing to
battle like Indra himself following the Asuras for smiting them. With
maces and spiked bludgeons, and swords and axes and stones, short clubs
and mallets, and discs, short arrows and battle-axes with dust and wind,
and fire and water, and ashes and brick-bats, and straw and trees,
afflicting and smitting, and breaking, and slaying and routing the foe,
and hurling them on the hostile ranks, and terrifying them therewith,
came Ghatotkacha, desirous of getting at Drona. The Rakshasa Alambusha,
however, excited with rage, encountered him with diverse weapons and
diverse accoutrements of war. And the battle that took place between
those two foremost of Rakshasas resembled that which took place in days
of old between Samvara and the chief of the celestials. Thus blessed be
thou, took place hundreds of single combats between car-warriors and
elephants, and steeds and foot-soldiers of thy army and theirs in the
midst of the dreadful general engagement. Indeed, such a battle was never
seen or heard of before as that which then took place between those
warriors that were bent upon Drona's destruction and protection. Indeed,
many were the encounters that were then seen on all parts of field, some
of which were terrible, some beautiful, and some exceedingly fierce, O
lord.'"



SECTION XXIV

"Dhritarashtra said, 'When the troops were thus engaged and thus
proceeded against one another in separate divisions, how did Partha and
the warriors of my army endued with great activity fight? What also did
Arjuna do towards the car-warriors of the Samsaptakas? And what, O
Sanjaya, did the Samsaptakas, in their turn, do to Arjuna?'

"Sanjaya said, 'When the troops were thus engaged and proceeded against
one another, thy son Duryodhana himself rushed against Bhimasena, leading
his elephant division. Like an elephant encountering an elephant, like a
bull encountering a bull, Bhimasena, summoned by the king himself, rushed
against that elephant division of the Kaurava army. Skilled in battle and
endued with great might of arms, Pritha's son, O sire, quickly broke that
elephant division. These elephants, huge as hills, and with ichor
trickling down from every part of their bodies, were mangled and forced
to turn back by Bhimasena with his arrows. Indeed, as the wind, when it
riseth, driveth away gathering masses of clouds, so did that son of
Pavana rout that elephant force of the Kauravas. And Bhima, shooting his
arrows at those elephants, looked resplendent like the risen sun,
striking everything in the world with his rays. Those elephants,
afflicted with the shafts of Bhima, became covered with blood and looked
beautiful like masses of clouds in the welkin penetrated with the rays of
the sun. Then Duryodhana, excited with wrath, pierced with the sharp
shafts that son of the Wind-god who was causing such a slaughter among
his elephants. Then Bhima, with eyes red in wrath, desirous of
despatching the king to Yama's abode, pierced him speedily with many
sharp shafts. Then Duryodhana, mangled all over with arrows and excited
with rage, pierced Bhima, the son of Pandu, with many shafts endued with
the effulgence of solar rays, smiling the while. Then the son of Pandu,
with a couple of broad-headed arrows, quickly cut off Duryodhana's bow as
also his standard, bearing the device of a jewelled elephant, decked with
diverse gems. Beholding Duryodhana thus afflicted, O sire, by Bhima, the
ruler of the Angas on his elephant came there for afflicting the son of
Pandu. Thereupon, Bhimasena deeply pierced with a long arrow that prince
of elephants advancing with loud roars, between its two frontal globes.
That arrow, penetrating through its body, sank deep in the earth. And at
this the elephants fell down like a hill riven by the thunder. While the
elephant was falling down, the Mleccha king also was falling down it. But
Vrikodara, endued with great activity, cut off his head with a
broad-headed arrow before his antagonist actually fell down. When the
heroic ruler of the Angas fell, his divisions fled away. Steeds and
elephants and car-warriors struck with panic, crushed the foot-soldiers
as they fled.

"When those troops, thus broken, fled away in all directions, the ruler
of the Pragjyotishas then advanced against Bhima, upon his elephant. [50]
With its two (fore) legs and trunk contracted, filled with rage, and with
eyes rolling, that elephant seemed to consume the son of Pandu (like a
blazing fire). And it pounded Vrikodara's car with the steed yoked
thereto into dust. Then Bhima ran forward and got under the elephant's
body, for he knew the science called Anjalikabedha. Indeed, the son of
Pandu fled not. Getting under the elephant's body, he began to strike it
frequently with his bare arms. And he smote that invincible elephant
which was bent upon slaying him. Thereupon, the latter began to quickly
turn round like a potter's wheel. Endued with the might of ten thousand
elephants, the blessed Vrikodara, having struck that elephant thus, came
out from under Supratika's body and stood facing the latter. Supratika
then, seizing Bhima by its trunk, threw him down by means of its knees.
Indeed, having seized him by the neck, that elephant wished to slay him.
Twisting the elephant's trunk, Bhima freed himself from its twine, and
once more got under the body of that huge creature. And he waited there,
expecting the arrival of a hostile elephant of his own army. Coming out
from under the beast's body, Bhima then ran away with great speed. Then a
loud noise was heard, made by all the troops, to the effect, 'Alas, Bhima
hath been slain by the elephant!' The Pandava host, frightened by that
elephant, suddenly fled away, O king, to where Vrikodara was waiting.
Meanwhile, king Yudhishthira, thinking Vrikodara to have been slain,
surrounded Bhagadatta on all sides, aided by the Panchalas. Having
surrounded him with numerous cars, king Yudhishthira that foremost of
car-warriors, covered Bhagadatta with keen shafts by hundreds and
thousands. Then Bhagadatta, that king of the mountainous regions,
frustrating with his iron hook that shower of arrows, began to consume
both the Pandavas and the Panchalas by means of that elephant of his.
Indeed. O monarch, the feat that we then beheld, achieved by old
Bhagadatta with his elephant, was highly wonderful. Then the ruler of the
Dasarnas rushed against the king of the Pragjyotisha, on a fleet elephant
with temporal sweat trickling down, for attacking Supratika in the flank.
The battle then that took place between those two elephants of awful
size, resembled that between two winged mountains overgrown with forests
in days of old. Then the elephant of Bhagadatta, wheeling round and
attacking the elephant of the king of the Dasarnas, ripped open the
latter's flank and slew it outright. Then Bhagadatta himself with seven
lances bright as the rays of the sun, slew his (human) antagonist seated
on the elephant just when the latter was about to fall down from his
seat. Piercing king Bhagadatta then (with many arrows), Yudhishthira
surrounded him on all sides with a large number of cars. Staying on his
elephant amid car-warriors encompassing him all around, he looked
resplendent like a blazing fire on a mountain-top in the midst of a dense
forest. He stayed fearlessly in the midst of those serried cars ridden by
fierce bowmen, all of whom showered upon him their arrows. Then the king
of the Pragjyotisha, pressing (with his toe) his huge elephant, urged him
towards the car of Yuyudhana. That prodigious beast, then seizing the car
of Sinis grandson, hurled it to a distance with great force. Yuyudhana,
however, escaped by timely flight. His charioteer also, abandoning the
large steeds of the Sindhu breed, yoked unto that car, quickly followed
Satyaki and stood where the latter stopped. Meanwhile the elephant,
quickly coming out of the circle of cars, began to throw down all the
kings (that attempted to bar his course). These bulls among men,
frightened out of their wits by that single elephant coursing swiftly,
regarded it in that battle as multiplied into many. Indeed, Bhagadatta,
mounted on that elephant of his, began to smite down the Pandavas, like
the chief of the celestials mounted on Airavata smiting down the Danavas
(in days of old). [51] As the Panchalas fled in all directions, loud and
awful was the noise that arose amongst them, made by their elephants and
steeds. And while the Pandava troops were thus destroyed by Bhagadatta,
Bhima, excited with rage, once more rushed against the ruler of the
Pragjyotisha. The latter's elephant then frightened the steeds of
advancing Bhima by drenching them with water spouted forth from its
trunk, and thereupon those animals bore Bhima away from the field. Then
Kriti's son, Ruchiparvan, mounted on his car, quickly rushed against
Bhagadatta, scattering showers of arrows and advancing like the Destroyer
himself. Then Bhagadatta, that ruler of the hilly regions, possessed of
beautiful limbs, despatched Ruchiparvan with a straight shaft to Yama's
abode. [52] Upon the fall of the heroic Ruchiparvan, Subhadra's son and
the sons of Draupadi, and Chekitana, and Dhrishtaketu, and Yuyutsu began
to afflict the elephant. Desiring to slay that elephant, all those
warriors, uttering loud shouts, began to pour their arrows on the
animals, like the clouds drenching the earth with their watery down-pour.
Urged then by its skilful rider with heel, hook, and toe the animal
advanced quickly with trunk stretched, and eyes and cars fixed. Treading
down Yuyutsu's steeds, the animal then slew the charioteer. Thereupon, O
king, Yuyutsu, abandoning his car, fled away quickly. Then the Pandava
warriors, desirous of slaying that prince of elephants, uttered loud
shouts and covered it quickly with showers of arrows. At this time, thy
son, excited with rage, rushed against the car of Subhadra's son.
Meanwhile, king Bhagadatta on his elephant, shooting shafts on the foe,
looked resplendent like the Sun himself scattering his rays on the earth.
Arjuna's son then pierced him with a dozen shafts, and Yuyutsu with ten,
and each of the sons of Draupadi pierced him with three shafts and
Dhrishtaketu also pierced him with three. That elephant then, pierced
with these shafts, shot with great care, looked resplendent like a mighty
mass of clouds penetrated with the rays of the sun. Afflicted with those
shafts of the foe, that elephant then, urged by its riders with skill and
vigour, began to throw hostile warriors on both his flanks. Like a
cowherd belabouring his cattle in the forest with a goad, Bhagadatta
repeatedly smote the Pandava host. Like the cawing of quickly retreating
crows when assailed by hawks, a loud and confused noise was heard among
the Pandava troops who fled away with great speed. That prince of
elephants, struck by its rider with hook, resembled, O king, a winged
mountain of old. And it filled the hearts of the enemy with fear, like to
what merchants experience at sight of the surging sea. [53] Then elephants
and car-warriors and steeds and kings, flying away in fear, made, as they
fled, a loud and awful din that, O monarch, filled the earth and sky and
heaven and the cardinal and subsidiary directions in that battle. Mounted
on that foremost of elephants, king Bhagadatta penetrated the hostile
army like the Asura Virochana in days of old into the celestial host in
battle well-protected by the gods. A violent wind began to blow; a dusty
cloud covered the sky and the troops; and people regarded that single
elephant as multiplied into many, coursing all over the field.'"



SECTION XXV

"Sanjaya said, 'Thou askest me about the feats of Arjuna in battle.
Listen, O thou of mighty arms, to what Partha achieved in the fight.
Beholding the risen dust and hearing the wail of the troops when
Bhagadatta was performing great feats on the field, the son of Kunti
addressed Krishna and said 'O slayer of Madhu, it seems that the ruler of
the Pragjyotishas hath, on his elephant, with great impetuosity, advanced
to battle. This loud din that we hear must be due to him. Well-versed in
the art of grinding and battling from the back of an elephant, and not
inferior to Indra himself in battle, he, I think, is the formost of all
elephant-warriors in the world. [54] His elephant, again, is the foremost
of elephants, without a rival to encounter it in battle. Possessed of
great dexterity and above all fatigue, it is, again, impervious to all
weapons. Capable of bearing every weapon and even the touch of fire, it
will, O sinless one, alone destroy the Pandava force today. Except us
two, there is none else capable of checking that creature. Go quickly,
therefore, to that spot where the ruler of the Pragjyotishas is. Proud in
battle, in consequence of the strength of his elephant, and arrogant in
consequence of his age, I will this very day send him as a guest to the
slayer of Vala.' At these words of Arjuna, Krishna began to proceed to
the place where Bhagadatta was breaking the Pandava ranks. While Arjuna
was proceeding towards Bhagadatta, the mighty Samsaptaka car-warriors,
numbering fourteen thousand, made up of ten thousand Gopalas or Narayanas
who used to follow Vasudeva, returning to the field, summoned him to
battle. Beholding the Pandava host broken by Bhagadatta, and summoned on
the other hand by the Samsaptakas, Arjuna's heart was divided in twain.
And he began to think, 'Which of these two act will be better for me to
do today, to return from this spot for battling with Samsaptakas or to
repair to Yudhishthira?' Reflecting with the aid of his understanding, O
perpetuator of Kuru's race, Arjuna's heart, at last, was firmly fixed on
the slaughter of the Samsaptakas. Desirous of alone slaughtering in
battle thousands of car-warriors, Indra's son (Arjuna) having the
foremost of apes on banner, suddenly turned back. Even this was what both
Duryodhana and Karna had thought of for achieving the slaughter of
Arjuna. And it was for this that they had made arrangements for the
double encounter. The son of Pandu allowed his heart to waver this side
and that, but, at last, resolving to slay those foremost of warriors,
viz., the Samsaptakas, he baffled the purpose of his enemies. [55] Then
mighty Samsaptakas car-warriors, O king, shot at Arjuna thousands of
straight arrows. Covered with those arrows, O monarch, neither Kunti's
son Partha, nor Krishna, otherwise called Janardana, nor the steeds, nor
the car, could be seen. Then Janardana became deprived of his senses and
perspired greatly. Thereupon, Partha shot the Brahma weapon and nearly
exterminated them all. Hundreds upon hundreds of arms with bows and
arrows and bowstrings in grasp, cut off from trunks, and hundreds upon
hundreds of standards and steeds and charioteers and car-warriors, fell
down on the ground. Huge elephants, well-equipped and resembling foremost
hills over-grown with woods or masses of clouds, afflicted with Partha's
shafts and deprived of riders, fell down on the earth. Many elephants
again, with riders on their backs, crushed by means of Arjuna's shafts,
fell down, deprived of life, shorn of the embroidered cloths on their
backs, and with their housings torn. Cut off by Kiritin with his
broad-headed arrows, countless arms having swords and lances and rapiers
for their nails or having clubs and battle-axes in grasp, fell down on
the earth. Heads also, beautiful, O king, as the morning sun or the lotus
or the moon, cut off by Arjuna with his arrows, dropped down on the
ground. While Phalguni in rage was thus engaged in slaying the foe with
diverse kinds of well-adorned and fatal shafts, that host seemed to be
ablaze. Beholding Dhanunjaya crushing that host like an elephant crushing
lotus-stalks, all creatures applauded him, saying, 'Excellent,
Excellent!' Seeing that feat of Partha resembling that of Vasava himself,
Madhava wondered much and, addressing him with joined hands, said,
'Verily, O Partha, I think that this feat which thou hast achieved, could
not be performed by Sakra, or Yama, or the Lord of treasures himself. I
see that thou hast today felled in battle hundreds and thousands of
mighty Samsaptaka warriors an together.' Having slain the Samsaptakas
then,--that is, who were engaged in battle,--Partha addressed Krishna,
saying, 'Go towards Bhagadatta.'"



SECTION XXVI

"Sanjaya said, 'At Partha's desire, Krishna then urged his white steeds,
fleet as the mind and covered in golden armour, towards Drona's
divisions. While that foremost one of the Kurus was thus proceeding
towards his brothers who were exceedingly afflicted by Drona, Susarman
with his brothers, followed him behind, desirous of battle. The
ever-victorious Arjuna then addressed Krishna, saying, 'O thou of
unfading glory, this Susarman here, with his brothers, challengeth me to
battle! O slayer of foes, our host, again, is broken (by Drona) towards
the north. In consequence of these Samsaptakas, my heart wavers today as
to whether I should do this or that. Shall I slay the Samsaptakas now, or
protect from harm my own troops already afflicted by the foe? Know this
to be what I am thinking of, viz., 'Which of these would be better for
me?' Thus addressed by him, he of Dasarha's race, turned back the car,
and took the son of Pandu to where the ruler of the Trigartas was. Then
Arjuna pierced Susarman with seven shafts, and cut off both his bow and
standard with a couple of sharp arrows. He then, with six arrows, quickly
despatched the brothers of Trigarta king to Yama's abode. [56] Then
Susarman, aiming Arjuna, hurled at him a dart made wholly of iron and
looking like a snake, and aiming Vasudeva, hurled a lance at him. Cutting
off that dart with three arrows and that lance also with three other
arrows, Arjuna, by means of his arrowy showers, deprived Susarman of his
senses on his car. Then advancing fiercely (towards thy division),
scattering showers of arrows, like Vasava pouring rain, none among thy
troops, O king, ventured to oppose. Like a fire consuming heaps of straw
as it advances, Dhananjaya advanced, scorching all the mighty
car-warriors among the Kauravas by means of his arrows. Like a living
creature incapable of bearing the touch of fire, thy troops could not
bear the irresistible impetuosity of that intelligent son of Kunti.
Indeed, the son of Pandu, overwhelming the hostile host by means of his
arrows, came upon the king of the Pragjyotishas, O monarch, like Garuda
swooping down (upon his prey). He then held in his hands that Gandiva
which in battle was beneficial to the innocent Pandavas and baneful to
all foes, for the destruction of Kshatriyas brought about, O king, by the
fault of thy son who had recourse to deceitful dice for accomplishing his
end. Agitated by Partha thus, thy host then, O king, broke like a boat
when it strikes against a rock. Then ten thousand bowmen, brave and
fierce, firmly resolved to conquer, advanced (to encounter Arjuna). With
dauntless hearts, those mighty car-warriors all surrounded him. Capable
of bearing any burden, howsoever heavy in battle, Partha took up that
heavy burden. As an angry elephant of sixty years, with rent temples,
crushes an assemblage of lotus stalks, even so did Partha crush that
division of thy army. And when that division was being thus crushed, king
Bhagadatta, on that same elephant of his, impetuously rushed towards
Arjuna. Thereupon, Dhananjaya, that tiger among men, staying on his car,
received Bhagadatta. That encounter between Arjuna's car and Bhagadatta's
elephant was fierce in the extreme. Those two heroes, viz., Bhagadatta
and Dhananjaya, then coursed on the field, the one on his car and the
other on his elephant, both of which were equipped according to the rules
of science. Then Bhagadatta, like the lord Indra, from his elephant
looking like a mass of clouds, poured on Dhananjaya showers of arrows.
The valiant son of Vasava, however, with his arrows, cut off those arrowy
showers of Bhagadatta before they could reach him. The king of the
Pragjyotishas, then, baffling that arrowy shower of Arjuna, struck both
Partha and Krishna, O king, with many shafts and overwhelming both of
them with a thick shower of shafts, Bhagadatta then urged his elephant
for the destruction of Krishna and Partha. Beholding that angry elephant
advancing like Death himself, Janardana quickly moved his car in such a
way as to keep the elephant on his left. Dhananjaya, although he thus got
the opportunity of slaying that huge elephant with its rider from the
back, wished not yet to avail himself of it, remembering the rules of
fair fight. The elephant, however, coming upon other elephants and cars
and steeds, O king, despatched them all to Yama's abode. Beholding this,
Dhananjaya was filled with rage.



SECTION XXVII

"Dhritarashtra said, 'Filled with rage, what did Partha, the son of
Pandu, do to Bhagadatta? What also did the king of the Pragjyotishas do
to Partha? Tell me all this, O Sanjaya!'

"Sanjaya said, 'While Partha and Krishna were thus engaged with the ruler
of the Pragjyotishas, all creatures regarded them to be very near the
jaws of Death. Indeed, O monarch, from the neck of his elephant,
Bhagadatta scattered showers of shafts on the two Krishnas, staying upon
their car. He pierced Devaki's son with many arrows made wholly of black
iron, equipped with wings of gold, whetted on stone, and shot from his
bow, drawn to the fullest stretch. Those shafts whose touch resembled
that of fire, equipped with beautiful feathers, and shot by Bhagadatta,
passing through Devaki's son, entered the earth. Partha then cut off
Bhagadatta's bow and slaying next the warrior that protected his elephant
from the flank, began to fight with him as if in sport. Then Bhagadatta
hurled at him fourteen lances of sharp points, that were bright as the
rays of the sun. Arjuna, however, cut each of those lances into three
fragments. Then Indra's son cut open the armour in which that elephant
was eased, by means of a thick shower of arrows. The armour thus cut off,
fell down on the earth. Exceedingly afflicted with arrows shot by Arjuna,
that elephant, deprived of its coat of mail, looked like a prince of
mountains destitute of its cloudy robes and with streaks of water running
down its breast. Then the ruler of the Pragjyotishas hurled at Vasudeva a
dart made wholly of iron and decked with gold. That dart Arjuna cut in
twain. Then cutting off the king's standard and umbrella by means of his
arrows Arjuna quickly pierced that ruler of the mountainous realms with
ten arrows, smiling all the while. Deeply pierced with those shafts of
Arjuna, that were beautifully winged with Kanka feathers, Bhagadatta, O
monarch, became incensed with the son of Pandu. He then hurled some
lances at Arjuna's head and uttered a loud shout. In consequence of those
lances Arjuna's diadem was displaced. Arjuna, then, having placed his
diadem properly, addressed the ruler of the Pragjyotishas, saying, 'Look
well on this world!' Thus addressed by him, Bhagadatta became filled with
rage, and taking up a bright bow showered upon both the Pandava and
Govinda his arrowy down-pours. Partha then cutting off his bow and
quivers, quickly struck him with two and seventy shafts, afflicting his
vital limbs. Thus pierced, he was excessively pained. Filled then with
rage, he with Mantras, turned his hook into the Vaishnava weapon and
hurled it at Arjuna's breast. That all-slaying weapon, hurled by
Bhagadatta, Kesava, covering Arjuna, received on his breast. Thereupon,
that weapon became a triumphal garland on Kesava's breast. Arjuna then
cheerlessly addressed Kesava, saying, 'O sinless one, without battling
thyself, thou art to only guide my steed! Thou hadst said so, O
lotus-eyed one! Why then dost thou not adhere to thy promise? If I sink
in distress, or become unable to baffle, or resist a foe or weapon, then
mayst thou act so, but not when I am standing thus. Thou knowest that
with my bow and arrows I am competent to vanquish these worlds with the
gods, the Asuras, and men.' Hearing these words of Arjuna, Vasudeva
replied unto him, saying, 'Listen, O Partha, to this secret and ancient
history as it is, O sinless one! I have four forms, eternally engaged as
I am in protecting the worlds. Dividing my own Self, I ordain the good of
the worlds. One form of mine, staying on the earth, is engaged in the
practice of ascetic austerities. Another beholdeth the good and the evil
deeds in the world. My third form, coming into the world of men, is
engaged in action. My fourth form lieth down in sleep for a thousand
years. The form of mine which awaketh from sleep at the end of a thousand
years, granteth, upon awakening, excellent boons to persons deserving of
them. The earth, knowing (on one occasion) that that time had come, asked
of me a boon for (her son) Naraka. Hear, O Partha, what that boon was.
Possessed of the Vaishnava weapon, let my son become incapable of being
slain by the gods and the Asuras. It behoveth thee to grant me that
weapon. Hearing this prayer, I then gave, in days of old, the supreme and
infallible Vaishnava weapon to the Earth's son. I said also at that time
these words, 'O Earth, let this weapon be infallible for the protection
of Naraka. None will be able to slay him. Protected by this weapon, thy
son will always, in all the worlds, be invincible and crush all hostile
hosts.' Saying, So be it! the intelligent goddess went away, her wishes
fulfilled. And Naraka also became invincible and always scorched his
foes. It was from Naraka, O Partha, that the ruler of the Pragjyotishas
got this weapon of mine. There is none, in all the world, O sire,
including even Indra and Rudra, who is unslayable by this weapon. It was
for thy sake, therefore, that I baffled it, violating my promise. The
great Asura hath now been divested of that supreme weapon. Slay now, O
Partha, that invincible foe of thine, viz., Bhagadatta, enemy of the
gods, even as I formerly slew for the good of the worlds, the Asura
Naraka.' Thus addressed by the high-souled Kesava, Partha suddenly
overwhelmed Bhagadatta with clouds of whetted arrows. Then, the
mighty-armed and high-souled Arjuna fearlessly struck a long arrow
between the frontal globes of his enemy's elephant. That arrow, splitting
the elephant like the thunder splitting a mountain, penetrated into its
body to the very wings, like a snake penetrating into an ant-hill. Though
urged repeatedly then by Bhagadatta, the elephant refused to obey like a
poor man's wife her lord. With limbs paralysed, it fell down, striking
the earth with its tusks. Uttering a cry of distress, that huge elephant
gave up the ghost. The son of Pandu then, with a straight shaft furnished
with a crescent-shaped head, pierced the bosom of king Bhagadatta. His
breast, being pierced through by the diadem-decked (Arjuna), king
Bhagadatta, deprived of life, threw down his bow and arrows. Loosened
from his head, the valuable piece of cloth that had served him for a
turban, fell down, like a petal from a lotus when its stalk is violently
struck. And he himself, decked with golden garlands, fell down from his
huge elephant adorned with golden housings, like flowering Kinsuka broken
by the force of the wind from the mountain-top. The son of Indra then,
having slain in battle that monarch who resembled Indra himself in
prowess and who was Indra's friend, broke the other warriors of thy army
inspired with hope of victory like the mighty wind breaking rows of
trees.'"



SECTION XXVIII

"Sanjaya said, Having slain Bhagadatta who was ever the favourite and I
friend of Indra and who was possessed of great energy, Partha
circumambulated him. Then the two sons of the king of Gandhara viz., the
brothers Vrishaka and Achala, those subjugators of hostile towns, began
to afflict Arjuna in battle. Those two heroic bowmen, uniting together,
began to deeply pierce Arjuna from the front and from behind with whetted
shafts of great impetuosity. Arjuna then with sharp shafts cut off the
steeds and driver and bow and umbrella and standard and car of Vrishaka,
the son of Suvala, into atoms. With clouds of arrows and diverse other
weapons, Arjuna then once more severely afflicted the Gandhara troops
headed by Suvala's son. Then Dhananjaya, filled with rage, despatched to
Yama's abode, with his shafts, five hundred heroic Gandharas with
upraised weapons. The mighty-armed hero then, quickly alighting from that
car whose steeds had been slain, mounted upon the car of his brother and
took up another bow. Then those two brothers, viz., Vrishaka and Achala,
both mounted on the same car, began incessantly to pierce Vibhatsu with
showers of arrows. Indeed, those high-souled princes, those relatives of
thine by marriage, viz., Vrishaka and Achala, struck Partha very
severely, like Vritra or Vala striking Indra of old. Of unfailing aim,
these two princes of Gandhara, themselves unhurt, began once more to
strike the son of Pandu, like the two months of summer afflicting the
world with sweat-producing rays. [57] Then Arjuna slew those princes and
tigers among men, viz., Vrishaka and Achala, staying on one car side by
side, with, O monarch, a single arrow. Then those mighty-armed heroes,
with red eyes and looking like lions, those uterine brothers having
similar features, together fell down from that car. And their bodies,
dear to friends, falling down upon the earth, lay there, spreading sacred
fame all around.

"Beholding their brave and unretreating maternal uncles thus slain by
Arjuna, thy sons, O monarch, rained many weapons upon him. Sakuni also,
conversant with a hundred different kinds of illusions, seeing his
brothers slain, created illusions for confounding the two Krishnas. Then
clubs, and iron balls, and rocks and Sataghnis and darts, and maces, and
spiked bludgeons, and scimitars, and lances, mallets, axes, and Kampanas,
and swords, and nails, and short clubs, and battle-axes, and razors, and
arrows with sharp broad heads, and Nalikas, and calf-tooth headed shafts,
and arrows having bony heads and discs and snake-headed shafts, and
spears, and diverse other kinds of weapons, fell upon Arjuna from all
sides. And asses, and camels, and buffaloes, and tigers, and lions, and
deer, and leopards, and bears, and wolves and vultures, and monkeys, and
various reptiles, and diverse cannibals, and swarms of crows, all hungry,
and excited with rage, ran towards Arjuna. Then Dhananjaya, the son of
Kunti, that hero conversant with celestial weapons, shooting clouds of
arrows, assailed them all. And assailed by that hero with those excellent
and strong shafts, they uttered loud cries and fell down deprived of
life. Then a thick darkness appeared and covered Arjuna's car, and from
within that gloom harsh voices rebuked Arjuna. The latter, however, by
means of the weapons called Jyotishka, dispelled that thick and awful
darkness. When that darkness was dispelled frightful waves of water
appeared. For drying up those waters, Arjuna applied the weapon called
Aditya. And in consequence of that weapon, the waters were almost dried
up. These diverse illusions, repeatedly created by Sauvala, Arjuna
destroyed speedily by means of the force of his weapons, laughing the
while. Upon all his illusions being destroyed, afflicted with Arjuna's
shafts and unmanned by fear, Sakuni fled away, aided by his fleet,
steeds, like a vulgar wretch. Then Arjuna, acquainted with all weapons,
showing his enemies the exceeding lightness of his hands, showered upon
the Kaurava host clouds of arrows. That host of thy son, thus slaughtered
by Partha, became divided into two streams like the current of Ganga when
impeded by a mountain. And one of those streams, O bull among men,
proceeded towards Drona, and the other with loud cries, proceeded towards
Duryodhana. Then a thick dust arose and covered all the troops. We could
not then see Arjuna. Only the twang of Gandivas was heard by us from off
the field. Indeed, the twang of Gandiva was heard, rising above the blare
of conchs and the beat of drums and the noise of other instruments. Then
on the southern part of the field took place a fierce battle between many
foremost warriors on the one side and Arjuna on the other. I, however,
followed Drona. The various divisions of Yudhishthira's force smote the
foe on every part of the field. The diverse divisions of thy son, O
Bharata, Arjuna smote, even as the wind in the summer season destroys
masses of clouds in the welkin. Indeed, as Arjuna came, scattering clouds
of arrows, like Vasava pouring thick showers of rain, there was none in
thy army who could resist that great fierce bowman, that tiger among men.
Struck by Partha, thy warriors were in great pain. They fled away, and in
flying killed many among their own number. The arrows shot by Arjuna,
winged Kanka feathers and capable of penetrating into every body, fell
covering all sides, like flights of locusts. Piercing steeds and
car-warriors and elephants and foot-soldiers, O sire, like snakes through
ant-hills, those shafts entered the earth. Arjuna never shot arrows, at
any elephant, steed or man. Struck with only one arrow, each of these,
severely afflicted, fell down deprived of life. With slain men and
elephant and shaft-struck steeds lying all about, and echoing with yells
of dogs and jackals, the field of battle presented a variegated and awful
sight. Pained with arrows, sire forsook son, and friend forsook friend
and son forsook sire. Indeed, every one was intent upon protecting his
own self. Struck with Partha's shafts, many warriors abandoned the very
animals that bore them.'"



SECTION XXIX

"Dhritarashtra said, 'When those divisions (of mine), O Sanjaya, were
broken and routed, and all of you retreated quickly from the field, what
became the state of your minds? The rallying of ranks when broken and
flying away without beholding a spot whereon to stand, is always
exceedingly difficult. Tell me all about it, O Sanjaya!'

"Sanjaya said,  [Although thy troops were broken], yet, O monarch, many
foremost of heroes in the world, inspired by the desire of doing good to
thy son and of maintaining their own reputation, followed Drona. In that
dreadful pass, they fearlessly followed their commander, achieving
meritorious feats against the Pandava troops with weapons upraised, and
Yudhishthira within accessible distance. [58] Taking advantage of an error
of Bhimasena of great energy and of heroic Satyaki and Dhrishtadyumna, O
monarch, the Kuru leaders fell upon the Pandava Army. [59] The Panchalas
urged their troops, saying, 'Drona, Drona!' Thy sons, however, urged all
the Kurus, saying, 'Let not Drona be slain. Let not Drona be slain!' One
side saying, 'Slay Drona', 'Slay Drona,' and the other saying, 'Let not
Drona be slain, 'Let not Drona be slain,' the Kurus and the Pandavas
seemed to gamble, making Drona their stake. Dhrishtadyumna, the prince of
the Panchalas, proceeded to the side of all those Panchala car-warriors
whom Drona sought to crush. Thus no rule was observed as to the
antagonist one night select for battling with him. The strife became
dreadful. Heroes encountered heroes, uttering loud shouts Their foes
could not make the Pandavas tremble. On the other hand, recollecting all
their woes, the latter made the ranks of their enemies tremble. Though
possessed of modesty, yet excited with rage and vindictiveness, and urged
by energy and might, they approached that dreadful battle, reckless of
their very lives for slaying Drona. That encounter of heroes of
immeasurable energy, sporting in fierce battle making life itself the
stake, resembled the collision of iron against adamant. The oldest men
even could not recollect whether they had seen or heard of a battle as
fierce as that which took place on this occasion. The earth in that
encounter, marked with great carnage and afflicted with the weight of
that vast host, began to tremble. The awful noise made by the Kuru army
agitated and tossed by the foe, paralysing the very welkin, penetrated
into the midst of even the Pandava host. Then Drona, coming upon the
Pandava divisions by thousands, and careering over the field, broke them
by means of his whetted shafts. When these were being thus crushed by
Drona of wonderful achievements, Dhrishtadyumna, the generalissimo of the
Pandava host, filled with rage himself checked Drona. The encounter that
we beheld between Drona and the prince of the Panchalas was highly
wonderful. It is my firm conviction that it has no parallel.

"Then Nila, resembling a veritable fire, his arrows constituting its
sparks and his bow its flame, began to consume the Kuru ranks, like a
conflagration consuming heaps of dry grass. The valiant son of Drona, who
from before had been desirous of an encounter with him, smilingly
addressed Nila as the latter came consuming the troops, and said unto him
these polite words, [60] 'O Nila, what dost thou gain by consuming so many
common soldiers with thy arrowy flames? Fight with my unaided self, and
filled with rage, strike me.' Thus addressed, Nila, the brightness of
whose face resembled the splendour of a full-blown lotus, pierced
Aswatthaman, whose body resembled an assemblage of lotuses and whose eyes
were like lotus-petals with his shafts. Deeply and suddenly pierced by
Nila, Drona's son with three broad-headed arrows, cut off his
antagonist's bow and standard and umbrella. Quickly jumping down from his
car, Nila, then, with a shield and an excellent sword, desired to sever
from Aswatthaman's trunk his head like a bird (bearing away its prey in
its talons). Drona's son, however, O sinless one, by means of a bearded
arrow, cut off, from his antagonist's trunk, his head graced with a
beautiful nose and decked with excellent ear-rings, and which rested on
elevated shoulders. That hero, then, the brightness of whose face
resembled the splendour of the full moon and whose eyes were like
lotus-petals, whose stature was tall, and complexion like that of the
lotus, thus slain, fell down on the earth. The Pandava host then, filled
with great grief, began to tremble, when the Preceptor's son thus slew
Nila of blazing energy. The great car-warriors of the Pandavas, O sire,
all thought, 'Alas, how would Indra's son (Arjuna) be able to rescue us
from the foe, when that mighty warrior is engaged on the southern part of
the field in slaughtering the remnant of the Samsaptakas and the Narayana
force?'"



SECTION XXX

"Sanjaya said, 'Vrikodara, however, could not brook that slaughter of his
army. He struck Valhika with sixty and Karna with ten arrows. Drona then,
desirous of slaying Bhima, quickly struck the latter, in his very vitals,
many straight and whetted shafts of keen edge. Desirous again of allowing
no time, he once more struck him with, six and twenty shafts whose touch
resembled that of fire and which were all like snakes of virulent poison.
Then Karna pierced him with a dozen shafts, and Aswatthaman with seven,
and king Duryodhana also with six. The mighty Bhimasena, in return,
pierced them all. He struck Drona with fifty shafts, and Karna with ten.
And piercing Duryodhana with a dozen shafts, and Drona with eight, he
engaged in that battle uttering a loud shout. In that encounter in which
the warriors fought reckless of their lives and in which death was easy
of attainment, Ajatasattru despatched many warriors, urging them to
rescue Bhima. Those heroes of immeasurable energy, viz., the two son of
Madri and Pandu, and others headed by Yuyudhana, quickly proceeded to
Bhimasena's side. And those bulls among men, filled with rage and uniting
together, advanced to battle, desirous of breaking the army of Drona that
was protected by many foremost of bowmen. Indeed, those great
car-warriors of mighty energy, viz., Bhima and others, fell furiously
upon Drona's host. Drona, however, that foremost of car-warriors,
received without any anxiety, all those mighty car-warriors, of great
strength,--those heroes accomplished in battle. Disregarding their
kingdoms and casting off all fear of death, the warriors of thy army
proceeded against the Pandavas. Horsemen encountered horsemen, and
car-warriors encountered car-warriors. The battle proceeded, darts
against darts, swords against swords, axes against axes. A fierce
encounter with swords took place, producing a terrible carnage. And in
consequence of the collision of elephants against elephants the battle
became furious. Some fell down from the backs of elephants, and some from
the backs of steeds, with heads downwards. And others, O sire, fell down
from cars, pierced with arrows. In that fierce press, as some one fell
down deprived of armour, an elephant might be seen attacking him in the
chest and crushing his head. Elsewhere might be seen elephants crushing
numbers of men fallen down on the field. And many elephants, piercing the
earth with their tusks (as they fell down), were seen to tear therewith
large bodies of men. Many elephants, again, with arrows sticking to their
trunks, wandered over the field, tearing and crushing men by hundreds.
And some elephants were seen pressing down into the earth fallen warriors
and steeds and elephants cased in armour of black iron, as if these were
only thick reeds. Many kings, graced with modesty, their hour having
come, laid themselves down (for the last sleep) on painful beds, overlaid
with vultures' feathers. Advancing to battle on his car, sire slew son;
and son also, through madness all losing regard, approached-sire in
battle. The wheels of cars were broken; banners were torn; umbrellas fell
down on the earth. Dragging broken yokes, steeds ran away. Arms with
swords in grasp, and heads decked with ear-rings fell down. Cars, dragged
by mighty elephants, thrown down on the ground, were reduced to
fragments. Steeds with riders fell down, severely wounded by elephants.
That fierce battle went on, without anybody showing any regard for any
one. 'Oh father!--Oh son!--Where art thou, friend?--Wait!--Where dost
thou go!--Strike!--Bring! Slay this one!'--these and diverse other cries,
with loud laughs and shouts, and roars were uttered and heard there. The
blood of human beings and steeds and elephants, mingled together. The
earthy dust disappeared. The hearts of all timid persons became
cheerless. Here a hero getting his car-wheel entangled with the car-wheel
of another hero, and the distance being too near to admit of the use of
other weapons, smashed that other's head by means of his mace. Brave
combatants, desirous of safety where there was no safety, dragged one
another by the hair, and fought fiercely with fists, and teeth and nails.
Here was a hero whose upraised arm with sword in grasp was cut off, There
another's arm was lopped off with bow, or arrow or hook in grasp. Here
one loudly called upon another. There another turned his back on the
field. Here one severed another's head from his trunk, getting him within
reach. There another rushed with loud shouts Upon an enemy. Here one was
filled with fear at another's roar. There another slew with sharp shafts
a friend or a foe. Here an elephant, huge as a hill, slain with a long
shaft, fell down en the field and lay like a flat island in a river
during the summer season. There an elephant, with sweat trickling down
its body, like a mountain with rills flowing adown its breast, steed,
having crushed by its tread a car-warrior with his steeds and charioteer
on the field. Beholding brave warriors, accomplished in arms and covered
with blood, strike one another, they that were timid and of weak hearts,
lost their senses. In fact, all became cheerless. Nothing could any
longer be distinguished. Overwhelmed with the dust raised by the troops,
the battle became furious. Then the commander of the Pandava forces
saying, 'This is the time,' speedily led the Pandavas on those heroes
that are always endued with great activity. Obeying his behest, the
mighty-armed Pandavas, smiting (the Katirava army) proceeded towards
Drona's car like swans towards a lake,--'Seize him,'---'Do not fly
away,'--'Do not fear,'--'Cut into pieces,'--these uproarious cries were
heard in the vicinity of Drona's car. Then Drona and Kripa, and Karna and
Drona's son, and king Jayadratha, and Vinda and Anuvinda of Avanti, and
Salya, received those heroes. Those irresistible and invincible warriors,
however, viz., the Panchalas and the Pandavas, inspired by noble
sentiments, did not, though afflicted with shafts, avoid Drona. Then
Drona, excited with great rage, shot hundreds of shafts, and caused a
great carnage amongst the Chedis, the Panchalas, and the Pandavas. The
twang of his bowstring and the slaps of his palms, were, O sire, heard on
all sides. And they resembled the roar of thunder and struck fear into
the hearts of all. Meanwhile, Jishnu, having vanquished large number of
Samsaptakas, quickly came to that place where Drona was grinding the
Pandava troops. Having crossed many large lakes whose waters were
constituted by blood, and whose fierce billows and eddies were
constituted by shafts, and having slain the Samsaptakas, Phalguni showed
himself there. Possessed of great fame and endued as he was with the
energy of the Sun himself, Arjuna's emblem, viz., his banner bearing the
ape, was beheld by us to blaze with splendour. Having dried up the
Samsaptaka ocean by means of weapons that constituted his rays, the son
of Pandu then blasted the Kurus also, as if he were the very Sun that
arises at the end of the Yuga. Indeed, Arjuna scorched all the Kurus by
the heat of his weapons, like the fire [61] that appears at the end of the
Yuga, burning down all creatures. Struck by him with thousands of shafts,
elephant warriors and horsemen and car-warriors fell down on the earth,
with dishevelled hair, and exceedingly afflicted with those arrowy
showers, some uttered cries of distress. Others set up loud shouts. And
some struck with the shafts of Partha, fell down deprived of life.
Recollecting the practices of (good) warriors, Arjuna struck not those
combatants among the foe that had fallen down, or those that were
retreating, or those that were unwilling to fight. Deprived of their cars
and filled with wonder, almost all the Kauravas, turning away from the
field, uttered cries of Oh and Alas and called upon Karna (for
protection). Hearing that din made by the Kurus, desirous of protection,
Adhiratha's son (Karna), loudly assuring the troops with the words 'Do
not fear' proceeded to face Arjuna. Then (Karna) that foremost of Bharata
car-warriors, that delighter of all the Bharatas, that first of all
persons acquainted with weapons, invoked into existence the Agneya
weapon. Dhananjaya, however, baffled by means of his own arrowy downpours
the flights of arrows shot by Radha's son, that warrior of the blazing
bow, that hero of bright shafts. And similarly, Adhiratha's son also
baffled the shafts of Arjuna of supreme energy. Resisting Arjuna's
weapons thus by his own, Karna uttered loud shouts and shot many shafts
at his antagonist. Then Dhristadyumna and Bhima and the mighty
car-warrior Satyaki, all approached Karna, and each of them pierced in
with three straight shafts. The son of Radha, however, checking Arjuna's
weapons by his own arrowy showers, cut off with three sharp shafts the
bows of those three warriors. Their bows cut off, they looked like snakes
without poison. Hurling darts at their foe from their respective cars,
they uttered loud leonine shouts. Those fierce darts of great splendour
and great impetuosity, looking like snakes, hurled from those mighty
arms, coursed impetuously towards Karna's car. Cutting each of those
darts with three straight arrows and speeding many arrows at the same
time at Partha, the mighty Karna uttered a loud shout. Then Arjuna
piercing Karna with seven shafts, despatched the latter's younger brother
by means of his sharp shafts. Slaying Satrunjaya thus with six arrows,
Partha, with a broad-headed shaft, struck off Vipatha's head as the
latter stood on his car. In the very sight of the Dhritarashtras,
therefore, as also of the Suta's son, the three uterine brothers of the
latter were despatched by Arjuna unaided by any one. Then Bhima, jumping
down from his own car, like a second Garuda, slew with his excellent
sword five and ten combatants amongst those that supported Karna.
Mounting once more on his car and taking up another bow, he pierced Karna
with ten shafts and his charioteer and steeds with five. Dhrishtadyumna
also taking up a sword and a bright shield; despatched Charmavarman and
also Vrihatkshatra, the ruler of the Naishadhas. The Panchala prince
then, mounting upon his own car and taking up another bow, pierced Karna
with three and seventy shafts, and uttered a loud roar. Sini's grandson
also, of splendour equal to that of Indra himself, taking up another bow
pierced Suta's son with four and sixty shafts and roared like a lion. And
cutting off Karna's bow with a couple of well-shot shafts, he once more
pierced Karna on the arms and the chest with three arrows. The king
Duryodhana, and Drona and Jayadratha, rescued Karna from the
Satyaki-ocean, as the former was about to sink into it. And foot-soldiers
and steeds and cars and elephants, belonging to thy army and numbering by
hundreds, all accomplished in smitting rushed to the spot where Karna was
frightening (his assailants). Then Dhrishtadyumna, and Bhima and
Subhadra's son, and Arjuna himself, and Nakula, and Sahadeva, began to
protect Satyaki in that battle. Even thus went on that fierce battle for
the destruction of bowmen belonging to thy army and of the enemy's. All
the combatants fought, reckless of their very lives. Infantry and cars
and steeds and elephants were engaged with cars and infantry.
Car-warriors were engaged with elephants and foot-soldiers and steeds,
and cars and foot-soldiers were engaged with cars and elephants. And
steeds were seen engaged with steeds, and elephants with elephants, and
foot-soldiers with foot-soldiers. Even thus did that battle, marked by
great confusion, take place, enhancing the delight of cannibals and
carnivorous creatures, between those high-souled men facing one another
fearlessly. Indeed, it largely swelled the population of Yama's kingdom.
Large numbers of elephants and cars and foot-soldiers and steeds were
destroyed by men, cars, steeds and elephants. And elephants were slain by
elephants, and car-warriors with weapons upraised by car-warriors, and
steeds by steeds, and large bodies of foot-soldiers. And elephants were
slain by cars, and large steeds by large elephants and men by steeds; and
steeds by foremost of car-warriors. With tongues lolling out, and teeth
and eyes pressed out of their places, with coats of mail and ornaments
crushed into dust, the slaughtered creatures fell down on the field.
Others, again, of terrible mien were struck and thrown down on the earth
by others armed with diverse and excellent weapons and sunk into the
earth by the tread of steeds and elephants, and tortured and mangled by
heavy cars and car wheels. And during the progress of that fierce carnage
so delightful to beasts of prey and carnivorous birds and cannibals,
mighty combatants, filled with wrath, and slaughtering one another
careered over the field putting forth all their energy. Then when both
the hosts were broken and mangled, the warriors bathed in blood, looked
at each other. Meanwhile, the Sun went to his chambers in the western
hills, and both the armies, O Bharata, slowly retired to their respective
tents.



SECTION XXXI

(Abhimanyu-badha Parva)

"Sanjaya said, 'Having been first broken by Arjuna of immeasurable
prowess, and owing also to the failure of Drona's vow, in consequence of
Yudhishthira having been well-protected, thy warriors were regarded as
defeated. All of them with coats of mail torn and covered with dust, cast
anxious glances around. Retiring from the field with Drona's consent,
after having been vanquished by their enemies of sure aim and humiliated
by them in battle, they heard, as they proceeded, the countless merits of
Phalguni praised by all creatures, and the friendship of Kesava for
Arjuna spoken of by all. They passed the night like men under a curse,
reflecting upon the course of events and observing perfect silence.

"Next morning, Duryodhana said unto Drona, these words, from petulance
and wrath, and in great cheerlessness of heart at the sight of the
prosperity of their foe. Skilled in speech, and filled with rage at the
success of the foe, the king said these words in the hearing of all the
troops, 'O foremost of regenerate ones, without doubt thou hast set us
down for men who should be destroyed by thee. Thou didst not seize
Yudhishthira today even though thou hadst got him within thy reach. That
foe whom thou wouldst seize in battle is incapable of escaping thee if
once thou gettest him within sight, even if he be protected by the
Pandavas, aided by the very gods. Gratified, thou gavest me a boon; now,
however, thou dost not act according to it. They that are noble (like
thee), never falsify the hopes of one devoted to them.' Thus addressed by
Duryodhana, Bharadwaja's son felt greatly ashamed. Addressing the king,
he said, 'It behoveth thee not to take me to be such. I always endeavour
to achieve what is agreeable to thee. The three worlds with the gods, the
Asuras, the Gandharvas, the Yakshas, the Nagas and the Rakshasas, cannot
defeat the force that is protected by the diadem-decked (Arjuna). There
where Govinda, the Creator of the universe is, and there where Arjuna is
the commander, whose might can avail, save three-eyed Mahadeva's, O lord?
O sire, I tell the truly today and it will not be otherwise. Today, I
will slay a mighty car-warrior, one of the foremost heroes of the
Pandavas. Today I will also form an array that impenetrable by the very
gods. Do, however, O king, by some means take Arjuna away from the field.
There is nothing that he doth not know or cannot achieve in battle. From
various places hath he acquired all that is to be known about battle.'

"Sanjaya continued, 'After Drona had said these words, the Samsaptakas
once more challenged Arjuna to battle and took him away to the southern
side of the field. Then an encounter took place between Arjuna and his
enemies, the like of which had never been seen or heard of. On the other
hand, the array formed by Drona, O king, looked resplendent. Indeed, that
array was incapable of being looked at like the sun himself when in his
course he reaches the meridian and scorches (everything underneath).
Abhimanyu, at the command, O Bharata, of his sire's eldest brother,
pierced in battle that impenetrable circular array in many places. Having
achieved the most difficult feats and slain heroes by thousands, he was
(at last) encountered by six heroes together. In the end, succumbing to
Duhsasana's son, O lord of earth, Subhadra's son, O chastiser of foes,
gave up his life. At this we were filled with great joy and the Pandavas
with great grief. And after Subhadra's son had been slain, our troops
were withdrawn for nightly rest.'

"Dhritarashtra said, 'Hearing, O Sanjaya, of the slaughter of the son
(Abhimanyu), yet in his minority, of that lion among men, (viz., Arjuna),
my heart seems to break into pieces. Cruel, indeed, are the duties of
Kshatriyas as laid down by the legislators, in as much as brave men,
desirous of sovereignty scrupled not to shoot their weapons at even a
child. O son of Gavalgana, tell me how so many warriors, accomplished in
arms, slew that child who, though brought up in luxury, yet careered over
the field so fearlessly. Tell me, O Sanjaya, how our warriors behaved in
battle with Subhadra's son immeasurable energy who had penetrated into
our car-array.'

"Sanjaya said, 'That which thou askest me, O king, viz., the slaughter of
Subhadra's son, I will describe to thee in detail. Listen, O monarch,
with attention. I shall relate to thee how that youth, having penetrated
into our ranks, played with his weapons, and how the irresistible heroes
of thy army, all inspired by hope of victory, were afflicted by him. Like
the denizens of a forest abounding with plants and herbs and trees, when
surrounded on all sides by a forest conflagration, the warriors of thy
army were all filled with fear.'"



SECTION XXXII

"Sanjaya said, 'Of fierce deeds in battle and above all fatigue, as
proved by their feats, five sons of Pandu, with Krishna, are incapable of
being resisted by the very gods. In righteousness, in deeds, in lineage,
in intelligence, in achievements, in fame, in prosperity, there never
was, and there never will be, another man so endued as Yudhishthira.
Devoted to truth and righteousness, and with passions under control, king
Yudhishthira, in consequence of his worship of the Brahmans and, diverse
other virtues of similar nature, is always in the enjoyment of Heaven.
The Destroyer himself at the end of the Yuga, Jamadagni's valiant son
(Rama), and Bhimasena on his car,--these three, O king, are spoken of as
equal. Of Partha, the wielder of Gandiva, who always achieveth his vows
in battle, I do not see a proper parallel on earth. Reverence for
superiors, keeping counsels, humility, self-restraint, beauty of person,
and bravery--these six--are ever present in Nakula. In knowledge of
scriptures, gravity, sweetness of temper, righteousness and prowess, the
heroic Sahadeva is equal to the Aswins themselves. All those noble
qualities that are in Krishna, all those that are in the Pandavas, all
that assemblage of qualities was to be found in Abhimanyu alone. In
firmness, he was equal to Yudhishthira, and in conduct to Krishna; in
feats, he was the equal to Bhimasena of terrible deeds, in beauty of
person, in prowess, and in knowledge of scriptures he was the equal to
Dhananjaya. In humility, he was equal to Sahadeva and Nakula.'

"Dhritarashtra said, 'I desire, O Suta, to hear in detail, how the
invincible Abhimanyu, the son of Subhadra, hath been slain on the field
of battle.'

"Sanjaya continued, 'Be still, O king! Bear thy grief that is so
unbearable. I shall speak to thee of the great slaughter of thy kinsmen.

"The preceptor, O king, had formed the great circular array. In it were
placed all the kings (of our side) that are each equal to Sakra himself.
At the entrance were stationed all the princes possessed of solar
effulgence. All of them had taken oaths (about standing by one another).
All of them had standards decked with gold. All of them were attired in
red robes, and all had red ornaments. All of them had red banners and all
were adorned with garlands of gold, smeared with sandal-paste and other
perfumed unguents; they were decked with floral wreaths. In a body they
rushed towards Arjuna's son, desirous of battle. Firm bowmen, all they
numbered ten thousand. Placing thy handsome grandson, Lakshmana, at their
head, all of them, sympathising with one another in joy and grief, and
emulating one another in feats of courage, desiring to excel one another,
and devoted to one another's good, they advanced to battle. Duryodhana, O
monarch, was stationed in the midst of his forces. And the king was
surrounded by the mighty car-warriors, Karna, Duhsasana, and Kripa, and
had a white umbrella held over his head. And fanned with yak tails, he
looked resplendent like the chief of the celestials. And at the head of
that army was the commander Drona looking like the rising sun. [62] And
there stood the ruler of the Sindhus, of great beauty of person, and
immovable like the cliff of Meru. Standing by the side of the ruler of
the Sindhus and headed by Aswatthaman, were, O king, thy thirty sons,
resembling the very gods. There also on Jayadratha's flank, were those
mighty car-warriors, viz., the ruler of Gandhara, i.e., the gamester
(Sakuni), and Salya, and Bhurisrava. Then commenced, the battle, fierce,
and making the hairs stand on their ends, between thy warriors and those
of the foe. And both sides fought, making death itself the goal.'"



SECTION XXXIII

"Sanjaya said, 'The Parthas then, headed by Bhimasena, approached that
invincible array protected by Bharadwaja's son. And Satyaki, and
Chekitana, and Dhrishtadyumna. the son of Prishata, and Kuntibhoja of
great prowess, and the mighty car-warrior Drupada. and Arjuna's son
(Abhimanyu), and Kshatradharman, and the valiant Vrihatkshatra, and
Dhrishtaketu, the ruler of the Chedis, and the twin sons of Madri, (viz.,
Nakula and Sahadeva), and Ghatotkacha, and the powerful Yudhamanyu and
the unvanquished Sikhandin, and the irresistible Uttamaujas and the
mighty car-warrior Virata, and the five sons of Draupadi,--these all
excited with wrath, and the valiant son of Sisupala, and the Kaikeyas of
mighty energy, and the Srinjayas by thousands,--these and others,
accomplished in weapons and difficult of being resisted in battle,
suddenly rushed, at the head of their respective followers, against
Bharadwaja's son, from a desire of battle. The valiant son of Bharadwaja,
however, fearlessly checked all those warriors, as soon as they came
near, with a thick shower of arrows. Like a mighty wave of waters coming
against an impenetrable hill, or the surging sea itself approaching its
bank, those warriors were pushed back by Drona. And the Pandavas, O king,
afflicted by the shafts shot from Drona's bow, were unable to stay before
him. And the strength of Drona's arms that we saw was wonderful in the
extreme, inasmuch as the Panchalas and the Srinjayas failed to approach
him. Beholding Drona advancing in rage. Yudhishthira thought of diverse
means for checking his progress. At last, regarding Drona incapable of
being resisted by any one else, Yudhishthira placed that heavy and
unbearable burden on the son of Subhadra. Addressing Abhimanyu, that
slayer of hostile heroes, who was not inferior to Vasudeva himself and
whose energy was superior to that of Arjuna, the king said, 'O child, act
in such a way that Arjuna, returning (from the Samsaptakas), may not
reprove us. We do not know how to break the circular array. Thyself, or
Arjuna or Krishna, or Pradyumna, can pierce that array. O mighty-armed
one, no fifth person can be found (to achieve that teat). O child, it
behoveth thee, O Abhimanyu, to grant the boon that thy sires, thy
maternal uncles, and all these troops ask of thee. Taking up thy arms
quickly, destroy this array of Drona, else Arjuna, returning from the
fight, will reprove us all.'

"Abhimanyu said, 'Desiring victory to my sires, soon shall I in battle
penetrate into that firm, fierce and foremost of arrays formed by Drona.
I have been taught by my father the method of (penetrating and) smiting
this kind of array. I shall not be able, however, to come out if any kind
of danger overtakes me.'

"Yudhishthira said, 'Break this array once, O foremost of warriors, and
make a passage for us. All of us will follow thee in the track by which
thou wilt go. In battle, thou art equal to Dhananjaya himself. Seeing
thee enter, we shall follow thee, protecting thee on all sides.'

"Bhima said, 'I myself will follow thee, and Dhrishtadyumna and Satyaki,
and the Panchalas, and the Prabhadrakas. After the array once is broken
by thee, will enter it repeatedly and slay the foremost warriors within
it.'

"Abhimanyu said, 'I will penetrate into this invincible array of Drona,
like an insect filled with rage entering a blazing fire. Today, I will do
that which will be beneficial to both races (viz., my sire's and my
mother's). I will do that which will please my maternal uncle as also my
mother. Today all creatures will behold large bodies of hostile soldiers
continually slaughtered by myself, an unaided child. If anybody,
encountering me, escapes today with life, I shall not then regard myself
begotten by Partha and born of Subhadra. If on a single car I cannot in
battle cut off the whole Kshatriya race into eight fragments, I will not
regard myself the son of Arjuna.' [63]

"Yudhishthira said, 'Since protected by these tigers among men, these
great bowmen endued with fierce might, these warriors that resemble the
Sadhyas, the Rudras, or the Maruts, or are like the Vasus, or Agni or
Aditya himself in prowess, thou venturest to pierce the invincible array
of Drona, and since thou speakest so, let thy strength, O son of Subhadra
be increased.'

"Sanjaya continued, 'Hearing these words of Yudhishthira, Abhimanyu
ordered his charioteer, Sumitra, saying, Quickly urge the steeds towards
Drona's army.'"



SECTION XXXIV

"Sanjaya said, 'Hearing these words of the intelligent Yudhishthira, the
son of Subhadra, O Bharata, urged his charioteer towards Drona's array.
The charioteer, urged by him with the words, 'Proceed, Proceed,' replied
unto Abhimanyu, O king, in these words, 'O thou that art blest with
length of days, heavy is the burthen that hath been placed upon thee by
the Pandavas! Ascertaining by thy judgment as to whether thou art able to
bear it or not, thou shouldst then engage in battle. The preceptor Drona
is a master of superior weapons and accomplished (in battle). Thou,
however, hast been brought up in great luxury and art unused to battle.'

"Hearing these words, Abhimanyu replied unto his charioteer, saying with
a laugh, 'O charioteer, who is this Drona? What, again, is this vast
assemblage of Kshatriyas? Sakra himself on his Airavata and aided by all
the celestials, I would encounter in battle. I do not feel the slightest
anxiety about all these Kshatriyas today. This hostile army doth not come
up to even a sixteen part of myself. O son of a Suta, getting my maternal
uncle Vishnu himself, the conqueror of the universe or my sire, Arjuna,
as an antagonist in battle, fear would not enter my heart.' Abhimanyu
then, thus disregarding those words of the charioteer, urged the latter,
saying, 'Go with speed towards the army of Drona.' Thus commanded, the
charioteer, with a heart scarcely cheerful, urged Abhimanyu's three-year
old steeds, decked with golden trappings. Those coursers, urged by
Sumitra towards Drona's army, rushed towards Drona himself, O king, with
great speed and prowess. Beholding him coming (towards them) in that way,
al! the Kauravas, headed by Drona, advanced against him, as, indeed, the
Pandavas followed him behind. Then Arjuna's son, superior to Arjuna's
self eased in golden mail and owning an excellent standard that bore the
device of a Karnikara tree, fearlessly encountered, from desire of
battle, warriors headed by Drona, like a lion-cub assailing a herd of
elephants. Those warriors then, filled with joy, began to strike
Abhimanyu while he endeavoured to pierce their array. And for a moment an
agitation took place there, like to the eddy that is seen in the ocean
where the current of the Ganga mingles with it. The battle, O king, that
commenced there, between those struggling heroes striking one another,
became fierce and terrible. And during the progress of that awful battle,
Arjuna's son, in the very sight of Drona, breaking that array, penetrated
into it. Then large bodies of elephants and steeds and cars and infantry,
filled with joy, encompassed that mighty warrior after he had thus
penetrated into the midst of the foe, and commenced to smite him.
 [Causing the earth to resound] with noise of diverse musical instruments,
with shouts and slaps of arm-pits and roars, with yells and leonine
shouts, with exclamations of 'Wait, Wait,' with fierce confused voices
with cries of, 'Do not go, Wait, Come to me', with repeated exclamations
of, 'This one, It is I, The foe,' with grunt of elephants, with the
tinkling of bells and ornaments, with bursts of laughter, and the clatter
of horse-hoofs and car-wheels, the (Kaurava) warriors rushed at the son
of Arjuna. That mighty hero, however, endued with great lightness of
hands and having a knowledge of the vital parts of the body, quickly
shooting weapons capable of penetrating into the very vitals, stew those
advancing warriors. Slaughtered by means of sharp shafts of diverse
kinds, those warriors became perfectly helpless, and like insects falling
upon a blazing fire, they continued to fall upon Abhimanyu on the field
of battle. And Abhimanyu strewed the earth with their bodies and diverse
limbs of their bodies like priests strewing the altar at a sacrifice with
blades of Kusa grass. And Arjuna's son cut off by thousands the arms of
those warriors. And some of these were eased in corslets made of iguana
skin and some held bows and shafts, and some held swords or shields or
iron hooks and reins; and some, lances of battle axes. And some held
maces or iron balls or spears and some, rapiers and crow-bars and axes.
And some grasped short arrows, or spiked maces, or darts, or Kampanas.
And some had goads and prodigious conchs; and some bearded darts and
Kachagrahas. And some had mallets and some other kinds of missiles. And
some had nooses, and some heavy clubs, and some brickbats. And all those
arms were decked with armlets and laved with delightful perfumes and
unguents. And with those arms dyed with gore and looking bright the field
of battle became beautiful, as if strewn, O sire, with five-headed snakes
slain by Garuda. And Phalguni's son also scattered over the field of
battle countless heads of foes, heads graced with beautiful noses and
faces and locks, without pimples, and adorned with ear-rings. Blood
flowed from those heads copiously, and the nether-lips in all were bit
with wrath. Adorned with beautiful garlands and crowns and turbans and
pearls and gems, and possessed of splendour equal to that of the sun or
the moon, they seemed to be like lotuses severed from their stalks.
Fragrant with many perfumes, while life was in them, they could speak
words both agreeable and beneficial. Diverse cars, well-equipped, and
looking like the vapoury edifices in the welkin, with shafts in front and
excellent bamboo poles and looking beautiful with the standards set up on
them, were deprived of their Janghas, and Kuvaras, and Nemis, and
Dasanas, and wheels, and standards and terraces. And the utensils of war
in them were all broken. [64] And the rich clothes with which they were
overlaid, were blown away, and the warriors on them were slain by
thousands. Mangling everything before him with his shafts, Abhimanyu was
seen coursing on all sides. With his keen-edged weapons, he cut into
pieces elephant-warriors, and elephants with standards and hooks and
banners, and quivers and coats of mail, and girths and neck-ropes and
blankets, and bells and trunks and tusks as also the foot-soldiers that
protected those elephants from behind. And many steeds of the Vanayu, the
hilly, the Kamvoja, and the Valhika breeds, with tails and ears and eyes
motionless and fixed, possessed of great speed, well-trained, and ridden
by accomplished warriors armed with swords and lances, were seen to be
deprived of the excellent ornaments on their beautiful tails. And many
lay with tongues lolling out and eyes detached from their sockets, and
entrails and livers drawn out. And the riders on their backs lay lifeless
by their sides. And the rows of bells that adorned them were all torn.
Strewn over the field thus, they caused great delight to Rakshasas and
beasts of prey. With coats of mail and other leathern armour (casing
their limbs) cut open, they weltered in excreta ejected by themselves.
Thus slaying many foremost of steeds of thy army, Abhimanyu looked
resplendent. Alone achieving the most difficult feat, like the
inconceivable Vibhu himself in days of old, Abhimanyu crushed thy vast
host of three kinds of forces (cars, elephants, and steeds), like the
three-eyed (Mahadeva) of immeasurable energy crushing the terrible Asura
host. Indeed, Arjuna's son, having achieved in battle feats incapable of
being borne by his foes, everywhere mangled large divisions of
foot-soldiers belonging to thy army. Beholding then thy host extensively
slaughtered by Subhadra's son single-handed with his whetted shafts like
the Asura host by Skanda (the celestial generalissimo), thy warriors and
thy sons cast vacant looks on all sides. Their mouths became dry; their
eyes became restless; their bodies were covered with sweat; and their
hairs stood on their ends. Hopeless of vanquishing their foe, they set
their hearts on flying away from the field. Desirous of saving their
lives, called one another by their names and the names of their families,
and abandoning their wounded sons and sires and brothers and kinsmen and
relatives by marriage lying around on the field, they endeavoured to fly
away, urging their steeds and elephants (to their utmost speed).'"



SECTION XXXV

"Sanjaya said, 'Beholding his army routed by Subhadra's son of
immeasurable energy, Duryodhana, filled with rage, himself proceeded
against the former. Seeing the king turn back towards Subhadra's son in
battle, Drona, addressing all the (Kaurava) warriors, said, 'Rescue the
king. [65] Before us, in our very sight, the valiant Abhimanyu is slaying
all he aims at. Rush ye, therefore, speedily against him, without fear
and protect the Kuru king.' Then many grateful and mighty warriors,
having Duryodhana's good at heart, and always graced with victory,
inspired with fear, surrounded thy son. And Drona, and Drona's son, and
Kripa and Karna and Kritavarman and Suvala's son, Vrihadvala, and the
ruler of the Madras, and Bhuri, and Bhurisravas, and Sala, and Paurava
and Vrishasena, shooting sharp shafts, checked Subhadra's son by means of
those arrowy showers. Confounding him with those showers of shafts, they
rescued Duryodhana. The son of Arjuna, however, brooked not that act of
snatching a morsel from his mouth. Covering those mighty car-warriors,
their charioteers, and steeds with thick showers of arrows and causing
them to turn back, the son of Subhadra uttered a leonine roar. Hearing
that roar of his, resembling that of a lion hungering after prey, these
angry car-warriors, headed by Drona, brooked it not. Encompassing him on
all sides, O sire, with a large body of cars they shot at him showers of
diverse kinds of arrows. The grandson, however, cut them off in the
welkin (before any of them could reach him) by means of sharp shafts, and
then pierced all of them with his shafts. That feat of his seemed
exceedingly wonderful. Provoked by him thus by means of those shafts of
his that resembled snakes of virulent poison, they surrounded that
unretreating son of Subhadra, desirous of slaying him. That sea of
(Kaurava) troops, however, O bull of Bharata's race, the son of Arjuna
singly held in check by means of his shafts, like the continent resisting
the surging ocean. And among those heroes thus fighting with and striking
one another, viz., Abhimanyu and his man on one side and all those
warriors together on the other, none turned back from the field. In that
dreadful and fierce battle, Duhsaha pierced Abhimanyu with nine shafts.
And Duhsasana pierced him with a dozen; and Saradwata's son Kripa, with
three. And Drona pierced him with seventeen shafts, each resembling a
snake of virulent poison. And Vivinsati, pierced him with seventy shafts,
and Kritavarman with seven. And Vrihadvala pierced him with eight, and
Aswatthaman with seven shafts. And Bhurisrava pierced him with three
shafts and the ruler of the Madras with six. And Sakuni pierced him with
two, and king Duryodhana with three shafts. The valiant Abhimanyu,
however, O king, seemingly dancing on his car, pierced each of those
warriors in return with three shafts. Then Abhimanyu, filled with rage in
consequence of thy sons' endeavouring to frighten him thus, displayed the
wonderful strength he had acquired from culture and practice. Borne by
his well-broken steeds, endued with the speed of Garuda or the Wind, and
thoroughly obedient to the behests of him who held their reins, he
quickly checked the heir of Asmaka. Staying before him, the handsome son
of Asmaka, endued with great might, pierced him with ten shafts and
addressing him, said, 'Wait, Wait.' Abhimanyu then, with ten shafts, cut
off the former's steeds and charioteer and standard and two arms and bow
and head, and caused them to fall down on the earth, smiling the while.
After the heroic ruler of the Asmakas had thus been slain by the son of
Subhadra, the whole of his force wavered and began to fly away from the
field. Then Karna and Kripa, and Drona and Drona's son, and the ruler of
the Gandharas, and Sala and Salya, and Bhurisravas and Kratha, and
Somadatta, and Vivinsati, and Vrishasena, and Sushena, and Kundavedhin,
and Pratardana, and Vrindaraka and Lalithya, and Pravahu, and
Drighalochana, and angry Duryodhana, showered their arrows upon him. Then
Abhimanyu, excessively pierced by those great bowmen with their straight
shafts, shot shafts at Karna which was capable of piercing through every
armour and body. That shaft, piercing through Karna's coat of mail and
then his body, entered the earth like a snake piercing through an
anthill. Deeply pierced, Karna felt great pain and became perfectly
helpless. Indeed, Karna began to tremble in that battle like a hill
during an earthquake. Then with three other shafts of great sharpness,
the mighty son of Arjuna, excited with rage, slew those three warriors,
viz., Sushena, Drighalochana, and Kundavedhin. Meanwhile, Karna
(recovering from the shock) pierced Abhimanyu with five and twenty
shafts. And Aswatthaman struck him with twenty, and Kritavarman with
seven. Covered all over with arrows, that son of Sakra's son, filled with
rage, careered over the field. And he was regarded by all the troops as
Yama's self armed with the noose. He then scattered over Salya, who
happened to be near him thick showers of arrows. That mighty-armed
warrior then uttered loud shouts, frightening thy troops therewith.
Meanwhile, Salya, pierced by Abhimanyu accomplished in weapons, with
straight shafts penetrating into his very vitals, sat down on the terrace
of his car and fainted away. Beholding Salya thus pierced by the
celebrated son of Subhadra, all the troops fled away in the very sight of
Bharadwaja's son. Seeing that mighty-armed warrior, viz., Salya, thus
covered with shafts of golden wings, thy army fled away like a head of
deer attacked by a lion. And Abhimanyu glorified by the Pitris, the gods,
and Charanas, and Siddhas, as also by diverse classes of creatures on the
earth, with praises about (his heroism and skill in) battle, looked
resplendent like a sacrificial fire fed with clarified butter.'"



SECTION XXXVI

"Dhritarashtra said, 'While Arjuna's son was thus grinding, by means of
his straight arrows, our foremost bowmen, what warriors of my army
endeavoured to check him?'

"Sanjaya said, 'Hear, O king, of the splendid prowess in battle of
youthful Abhimanyu while engaged in breaking the car-ranks (of the
Kauravas), protected by the son of Bharadwaja himself.'

"Beholding the ruler of the Madras disabled in battle by Subhadra's son
with his shafts, the younger brother of Salya, filled with wrath,
advanced against Abhimanyu, scattering his shafts. Arjuna's son however.
endued with great lightness of hand, cut off his antagonist's head and
charioteer, his triple bamboo-pole, his bed (on the car), his car-wheels,
his yoke, and shafts and quiver, and car-bottom, by means of his arrows,
as also his banner and every other implements of battle with which his
car was equipped. So quick were his movements that none could obtain a
sight of his person. Deprived of life, that foremost and chief of all
ornaments of battle fell down on the earth, like a huge hill uprooted by
a mighty tempest. His followers then, struck with fear, fled away in all
directions. Beholding that feat of the son of Arjuna, all creatures were
highly gratified, and cheered him, O Bharata, with loud shouts of
'Excellent, Excellent!'

"After Salya's brother had thus been slain, many followers of his, loudly
proclaiming their families, places of residence, and names, rushed
against Arjuna's son, filled with rage and armed With diverse weapons.
Some of them were on cars, some on steeds and some on elephants; and
others advanced on foot. And all of them were endued with fierce might.
And they rushed frightening the son of Arjuna with the loud whiz of their
arrows, the deep roar of their car-wheels, their fierce whoops and shouts
and cries, their leonine roars, the loud twang of their bow-string, and
the slaps of their palms. And they said, 'Thou shalt not escape us with
life today!' Hearing them say so, the son of Subhadra, smiling the while,
pierced with his shafts those amongst them that had pierced him first.
Displaying diverse weapons of beautiful look and of great celerity, the
heroic son of Arjuna battled mildly with them. Those weapons that he had
received from Vasudeva and those that he had received from Dhananjaya,
Abhimanyu displayed in the very same way as Vasudeva and Dhananjaya.
Disregarding the heavy burthen he had taken upon himself and casting off
all fear, he repeatedly shot his arrows. No interval, again, could be
noticed between his aiming and letting off an arrow. Only his trembling
bow drawn to a circle could be seen on every side, looking like the
blazing disc of the autumnal sun. And the twang of his bow, and the slap
of his palms, O Bharata, were heard to resound like the roaring of clouds
charged with thunder. Modest, wrathful, reverential to superiors, and
exceedingly handsome, the son of Subhadra, out of regard for the hostile
heroes, fought with them mildly. Commencing gently, O king, he gradually
became fierce, like the illustrious maker of the day when autumn comes
after the season of the rains is over. Like the Sun himself shedding his
rays, Abhimanyu, filled with wrath, shot hundreds and thousands of
whetted arrows, furnished with golden wings. In the very sight of
Bharadwaja's son, that celebrated warrior covered the car-division of the
Kaurava army with diverse kinds of arrows. [66] Thereupon, that army thus
afflicted by Abhimanyu with his shafts, turned its back on the field.'"



SECTION XXXVII



"Dhritarashtra said, 'My heart, O Sanjaya, is agitated with different
emotions, viz., shame and gratification, upon hearing that Subhadra's son
singly held in cheek the whole army of my son. O son of Gavalgana, ten me
everything once more in detail about the encounter of youthful Abhimanyu,
which seems to have been pretty like Skanda's encounter with the Asura
host.'

"Sanjaya said, 'I will relate to thee that fearful encounter that fierce
battle, as it took place between one and the many. Mounted upon his car,
Abhimanyu, with great daring, showered his arrows on the warriors of thy
army mounted on their cars, all of whom were chastisers of foes, endued
with great courage. Careering with great speed like a circle of fire, he
pierced Drona and Karna, and Kripa, and Salya and Drona's son, and
Kritavarman of the Bhoja race, and Vrihadvala, and Duryodhana, and
Somadatta, and mighty Sakuni, and diverse kings and diverse princes and
diverse bodies of troops. While engaged in slaying his foes by means of
superior weapons, the valiant son of Subhadra, endued with mighty energy,
seemed, O Bharata, to be present everywhere. Beholding that conduct of
Subhadra's son of immeasurable energy, thy troops trembled repeatedly.
Seeing that warrior of great proficiency in battle, Bharadwaja's son of
great wisdom, with eyes expanded in joy, quickly came towards Kripa, and
addressing him said, as if crushing (by that speech of his) the very
vitals of thy son, O Bharata, the following words, 'Yonder cometh the
youthful son of Subhadra at the head of the Parthas, delighting all his
friends, and king Yudhishthira, and Nakula, and Sahadeva, and Bhimasena,
the son of Pandu, and all his kinsmen, and relatives by marriage, and all
who are watching the battle as spectators without taking any part in it.
I do not regard any bowman to be his equal in battle. If only he
entertains the wish, he can slay this vast host. It seems, that for some
reason or other, he doth not entertain that wish.' Hearing these words of
Drona, so expressive of the gratification he felt, thy son, enraged with
Abhimanyu, looked at Drona, faintly smiling the while. Indeed, Duryodhana
said unto Karna and king Valhika and Duhsasana and the ruler of the
Madras and the many other mighty car-warriors of his army, these words,
'The preceptor of the entire order of the Kshatriyas,--he that is the
foremost of all conversant with Brahma, doth not, from stupefaction, wish
to slay this son of Arjuna. None can, in battle, escape the preceptor
with life, not even the Destroyer himself, if the latter advanceth
against the preceptor as a foe. What, O friend, shall we say then of any
mortal? I say this truly. This one is the son of Arjuna, and Arjuna is
the preceptor's disciple. It is for this that the preceptor protecteth
this youth. Disciples and sons and their sons are always dear to the
virtuous people. Protected by Drona, the youthful son of Arjuna regardeth
himself valourous. He is only a fool entertaining a high opinion of
himself. Crush him, therefore, without delay.' Thus addressed by the Kuru
king, those warriors, O monarch, excited with rage and desirous of
slaying their foe, rushed, in the very sight of Drona at the son of
Subhadra that daughter of the Satwata race. Duhsasana, in particular,
that tiger among the Kurus, hearing those words of Duryodhana, answered
the latter, saying, 'O monarch, I tell thee that even I will slay this
one in the very sight of the Pandavas and before the eyes of the
Panchalas. I shall certainly devour the son of Subhadra today, like Rahu
swallowing Surya (sun).' And once more addressing the Kuru king loudly,
Duhsasana said, 'Hearing that Subhadra's son hath been slain by me, the
two Krishnas, who are exceedingly vain, will without doubt, go to the
region of the departed spirits, leaving this world of men. Hearing then
of the death of the two Krishnas, it is evident that the other sons born
of Pandu's wives, with all their friends, will, in course of a single
day, cast away their lives from despair. It is evident, therefore, that
this one foe of thine being slain, all thy foes will be slain. Wish me
well, O king, even I will slay this foe of thine.' Having said these
words, O king, thy son Duhsasana, filled with rage and uttering a loud
roar, rushed against the son of Subhadra and covered him with showers of
arrows. Abhimanyu then, O chastiser of foes, received that son of thine
thus advancing upon him wrathfully, with six and twenty arrows of sharp
points. Duhsasana, however, filled with rage, and looking like an
infuriated elephant, fought desperately with Abhimanyu, the son of
Subhadra in that battle. Both of them masters in car-fight, they fought
on describing beautiful circles with their cars, one of them to the left
and other to the right. The warriors then, with their Panavas and
Mridangas and Dundubhis and Krakachas and great Anakas and Bheris and
Jharjaras, caused a deafening noise mingled with leonine roars, such as
arise from the great receptacle of salt waters!"

SECTION XXXVIII

"Sanjaya said, 'Then the intelligent Abhimanyu, with limbs mangled with
arrows, smilingly addressed his foe, Duhsasana, stationed before him
saying, 'By good luck it is that I behold in battle that vain hero
arrived before me, who is cruel, who hath cast away all righteousness,
and who brawleth out lustily his own praises. In the assembly (for the
Kurus) and in the hearing of king Dhritarashtra, thou hadst, with thy
harsh speeches, angered king Yudhishthira. Relying on the deception of
the dice and the skill (therein) of Suvala's son, thou hadst also
maddened by success, addressed many delirious speech to Bhima! [67] In
consequence of the anger of those illustrious persons, thou art, at last,
about to obtain the fruit of that conduct of thine! [68]. O thou of wicked
understanding, obtain thou without delay the fruit [69] of the robbery of
other people's possessions, wrathfulness, of thy hatred of peace, of
avarice, of ignorance, of hostilities (with kinsmen), of injustice and
persecution, of depriving my sires--those fierce bowmen--of their
kingdom, and of thy own fierce temper. I shall today chastise thee with
my arrows in the sight of the whole army. Today, I shall in battle
disburden myself of that wrath which I cherish against thee. I shall
today free myself of the debt I owe to angry Krishna and to my sire who
always craveth for an opportunity to chastise thee. O Kaurava, today I
shall free myself of the debt I owe to Bhima. With life thou shalt not
escape me, if indeed, thou dost not abandon the battle.' Having said
these words, that mighty-armed warrior, that slayer of hostile heroes,
aimed a shaft endued with the splendour of Yama or of Agni or of the
Wind-god, capable of despatching Duhsasana to the other world. Quickly
approaching Duhsasana's bosom, that shaft fell upon his shoulder-joint
and penetrated into his body up to the very wings, like a snake into an
ant-hill. And soon Abhimanyu once more struck him with five and twenty
arrows whose touch resembled that of fire, and which were sped from his
bow drawn to its fullest stretch, Deeply pierced and greatly pained,
Duhsasana, sat down on the terrace of his car and was, O king, overtaken
by a swoon. Afflicted thus by the arrows of Subhadra's son and deprived
of his senses, Duhsasana. was speedily borne away from the midst of the
fight by his charioteer. Beholding this, the Pandavas, the five sons of
Draupadi, Virata, the Panchalas, and the Kekayas, uttered leonine shouts.
And the troops of the Pandavas, filled with joy, caused diverse kinds of
musical instruments to be beat and blown. Beholding that feat of
Subhadra's son they laughed with joy. Seeing that implacable and proud
foe of theirs thus vanquished, those mighty car-warriors, viz., the
(five) sons of Draupadi, who had on their banners the images of Yama and
Maruta and Sakra and the twin Aswins, and Satyaki, and Chekitana, and
Dhrishtadyumna, and Sikhandin, and the Kekayas, and Dhrishtaketu, and the
Matsyas, Panchalas, and the Srinjayas, and the Pandavas headed by
Yudhishthira, were filled with joy. And all of them rushed with speed,
desirous of piercing Drona's array. Then a dreadful battle took place
between the warriors and those of the foe, All of them were unretreating
heroes, and inspired by desire of victory. During the progress of that
dreadful encounter, Duryodhana, O monarch, addressing the son of Radha,
said, 'Behold, the heroic Duhsasana, who resembleth the scorching sun who
was hitherto slaying the foe in battle, hath at last himself succumbed to
Abhimanyu. The Pandavas also, filled with rage and looking fierce like
mighty lions, are rushing towards us, desirous of rescuing the son of
Subhadra.' Thus addressed, Karna with rage and desirous of doing good to
thy son, rained showers of sharp arrows on the invincible Abhimanyu. And
the heroic Karna, as if in contempt of his antagonist, also pierced the
latter's followers on the field of battle, with many excellent shafts of
great sharpness. The high-souled Abhimanyu, however, O king, desirous of
proceeding against Drona, quickly pierced Radha's son with three and
seventy shafts. No car-warrior of thy army succeeded at that time in
obstructing the progress towards Drona, of Abhimanyu, who was the son of
Indra's son and who was afflicting all the foremost car-warriors of the
Kaurava host. Then Karna, the most honoured of all bowmen, desirous of
obtaining victory, pierced the son of Subhadra with hundreds of arrows,
displacing his best weapons. That foremost of all persons conversant with
weapons, that valiant disciple of Rama, by means of his weapons, thus
afflicted Abhimanyu who was incapable of being defeated by foes. Though
afflicted in battle by Radha's son with showers of weapons, still
Subhadra's son who resembled a very celestial (for prowess) felt no pain.
With his shafts whetted on stone and furnished with sharp points, the son
of Arjuna, cutting off the bows of many heroic warriors, began to afflict
Karna in return. With shafts resembling snakes of virulent poison and
shot from his bow drawn to a circle, Abhimanyu quickly cut off the
umbrella, standard, the charioteer, and the steeds of Karna, smiling the
while. Karna then shot five straight arrows at Abhimanyu. The son of
Phalguna, however, received them fearlessly. Endued with great valour and
courage, the latter then, in a moment, with only a single arrow, cut off
Karna's bow and standard and caused them to drop down on the ground.
Beholding Karna in such distress, his younger brother, drawing the bow
with great force, speedily proceeded against the son of Subhadra. The
Parthas then, and their followers uttered loud shouts and beat their
musical instruments and applauded the son of Subhadra  [for his heroism].'"



SECTION XXXIX

"Sanjaya said, 'Then the younger brother of Karna, uttering loud roars,
bow in hand, and repeatedly stretching the bow-string, quickly placed
himself between those two illustrious warriors. And Karna's brother, with
ten shafts, pierced invincible Abhimanyu and his umbrella and standard
and charioteer and steeds, smiling the while. Beholding Abhimanyu thus
afflicted with those arrows, although he had achieved those superhuman
feats in the manner of his sire and grandsire, the warriors of thy army
were filled with delight. Then Abhimanyu, forcibly bending the bow and
smiling the while, with one winged arrow cut off his antagonist's head.
That head, severed from the trunk, fell down on the earth. Beholding his
brother slain and overthrown, like a Karnikara tree shaken and thrown
down by the wind from the mountain top, Karna, O monarch, was filled with
pain. Meanwhile, the son of Subhadra, causing Karna by means of his
arrows to turn away from the field, quickly rushed against the other
great bowmen. Then Abhimanyu of fierce energy and great fame, filled with
wrath, broke that host of diverse forces abounding with elephants and
steeds and cars and infantry. As regards Karna, afflicted by Abhimanyu
with countless shafts, he fled away from the field borne by swift steeds.
The Kaurava array then broke. When the welkin was covered with
Abhimanyu's shafts, like flights of locusts or thick showers of rain,
nothing, O monarch, could be distinguished. Amongst thy warriors thus
slaughtered by Abhimanyu with sharp shafts, none, O monarch, stayed any
longer on the field of battle except the ruler of the Sindhus. Then that
bull among men, viz., the son of Subhadra, blowing his conch, speedily,
fell upon the Bharata host, O bull of Bharata's race! Like a burning
brand thrown into the midst of dry grass, Arjuna's son began to consume
his foes, quickly careering through the Kaurava army. Having pierced
through their array, he mangled cars and elephants and steeds and human
beings by means of his sharp shafts and caused the field of battle teem
with headless trunks. Cut off by means of excellent arrows shot from the
bow of Subhadra's son, the Kaurava warriors fled away, slaying, as they
fled, their own comrades before them. Those fierce arrows, of terrible
effect whetted on stone and, countless in number, slaying car-warriors
and elephants, steeds, fell fast on the field. Arms, decked with Angadas
and other ornaments of gold, cut off and hands cased in leathern covers,
and arrows, and bows, and bodies and heads decked with car-rings and
floral wreaths, lay in thousands on the field. Obstructed with Upashkaras
and Adhishthanas and long poles also with crushed Akshas and broken
wheels and yokes, numbering thousands, With darts and bows and swords and
fallen standards, and with shields and bows lying all about, with the
bodies, O monarch, of slain Kshatriyas and steeds and elephants, the
field of battle, looking exceedingly fierce, soon became impassable. The
noise made by the princes, as they called upon One another while
slaughtered by Abhimanyu, became deafening and enhanced the fears of the
timid. That noise, O chief of the Bharatas, filled all the points of the
compass. The son of Subhadra, rushed against the (Kaurava) troops,
slaying foremost of car-warriors and steeds and elephants, Quickly
consuming his foes, like a fire playing in the midst of a heap of dry
grass, the son of Arjuna was seen careering through the midst of the
Bharata army. Encompassed as he was by our troops and covered with dust,
none of us could obtain a sight of that warrior when, O Bharata, he was
careening over the field in all directions, cardinal and subsidiary. And
he took the lives of steeds and elephants and human warriors, O Bharata,
almost incessantly. And soon after we saw him (come out of the press).
Indeed, O monarch, we beheld him then scorching his foes like the
meridian sun (scorching everything with his rays). Equal to Vasava
himself in battle, that son of Vasava's son viz., Abhimanyu, looked
resplendent in the midst of the (hostile) army.'"



SECTION XL

"Dhritarashtra said, A mere child in years, brought up in great luxury,
proud of the strength of his arms, accomplished in battle, endued with
great heroism, the perpetuator of his race, and prepared to lay down his
life--when Abhimanyu penetrated into the Katirava army, borne on his
three-years old steeds of spirited mettle, was there any of great
warriors, in Yudhishthira's army, that followed the son of Arjuna?'

"Sanjaya said, 'Yudhishthira and Bhimasena, and Sikhandin and Satyaki,
and the twins Nakula and Sahadeva, and Dhrishtadyumna and Virata, and
Drupada, and Kekaya, and Dhristaketu, all filled with wrath, and the
Matsya warrior, rushed to battle. Indeed, Abhimanyu's sires accompanied
by his maternal uncles, those smiters of foes, arrayed in order of battle
rushed along the self-same path that Abhimanyu had created, desirous of
rescuing him.. Beholding those heroes rushing, thy troops turned away
from the fight. Seeing then that vast army of thy son turning away from
the fight, the son-in-law of great energy rushed to rally them. Indeed,
king Jayadratha, the son of the ruler of the Sindhus, checked, with all
their followers, the Parthas, desirous of rescuing their son. That fierce
and great bowman, viz. the son of Vriddhakshatra, invoking into existence
celestial weapons resisted the Pandavas, like an elephant sporting in a
low land.' [70]

"Dhritarashtra said, 'I think, Sanjaya, that heavy was the burthen thrown
upon the ruler of the Sindhus, inasmuch as alone he had to resist the
angry Pandavas desirous of rescuing their son. Exceedingly wonderful, I
think, was the might and heroism of the ruler of the Sindhus. Tell me
what the high-souled warrior's prowess was and how he accomplished that
foremost of feats. What gifts did he make, what libations had he poured,
what sacrifices had he performed, what ascetic austerities had he well
undergone, in consequence of which, single-handed, he succeeded in
checking Parthas excited with wrath?'

"Sanjaya said, 'On the occasion of his insult to Draupadi, Jayadratha was
vanquished by Bhimasena. From a keen sense of his humiliation, the king
practised the severest of ascetic austerities, desirous of a boon.
Restraining his senses from all objects dear to them, bearing hunger,
thirst and heat, he reduced his body till his swollen veins became
visible. Uttering the eternal words of the Veda, he paid his adoration to
the god Mahadeva. That illustrious Deity, always inspired with compassion
for his devotees, at last, became kind towards him. Indeed, Hara,
appearing in a dream unto the ruler of the Sindhus, addressed him, saying
'Solicit the boon thou desirest. I am gratified with thee, O Jayadratha!
What dost thou desire?' Thus addressed by Mahadeva, Jayadratha, the ruler
of the Sindhus, bowed down unto him and said with joined palms and
restrained soul, 'Alone, on a single car, I shall check in battle all the
sons of Pandu, endued though they are with terrible energy and prowess.'
Even this, O Bharata, was the boon he had solicited. Thus prayed to that
foremost of the deities said unto Jayadratha, 'O amiable one, I grant
thee the boon. Except Dhananjaya, the son of Pritha, thou shalt in battle
check the four other sons of Pandu.' 'So be it,' said Jayadratha unto
that Lord of the gods and then awoke, O monarch, from his slumber. In
consequence of that boon which he had received and of the strength also
of his celestial weapons, Jayadratha, single-handed, held in check the
entire army of the Pandavas. The twang of his bow-string and the slaps of
his palms inspired the hostile Kshatriyas with fear, filling thy troops,
at the same time with delight. And the Kshatriyas (of the Kuru army),
beholding that the burthen was taken up by the ruler of the Sindhus,
rushed with loud shouts, O monarch, to that part of the field where
Yudhishthira's army was.'"



SECTION XLI

"Sanjaya said, 'Thou askest me, O monarch, about the prowess of the ruler
of the Sindhus. Listen to me as I describe in detail how he fought with
the Pandavas. Large steeds of the Sindhu breed, well-trained and fleet as
the wind, and obedient to the commands of the charioteer, bore him (on
that occasion). His car, duly equipped, looked like a vapoury edifice in
the welkin. His standard bearing the device of a large boar in silver,
looked exceedingly beautiful. With his white umbrella and banners, and
the yak-tails with which he was fanned--which are regal indications--he
shone like the Moon himself in the firmament. His car-fence made of iron
was decked with pearls and diamonds and gems and gold. And it looked
resplendent like the firmament bespangled with luminous bodies. Drawing
his large bow and scattering countless shafts, he once more filled up
that array in those places where openings had been made by the son of
Arjuna. And he pierced Satyaki with three arrows, and Vrikodara with
eight; and having pierced Dhrishtadyumna. with sixty arrows, he pierced
Drupada with five sharp ones, and Sikhandin with ten. Piercing then the
Kaikeyas with five and twenty arrows, Jayadratha pierced each of the five
sons of Draupadi with three arrows. And piercing Yudhishthira then with
seventy arrows, the ruler of the Sindhus pierced the other heroes of the
Pandava army with thick showers of shafts. And that feat of his seemed
exceedingly wonderful. Then, O monarch, the valiant son of Dharma, aiming
Jayadratha's bow, cut it off with a polished and well-tempered shaft,
smiling the while. Within the twinkling, however, of the eye, the ruler
of the Sindhus took up another bow and piercing Pratha (Yudhishthira)
with ten arrows struck each of the others with three shafts. Marking that
lightness of hands showed by Jayadratha, Bhima then with three
broad-headed shafts, quickly felled on the earth his bow, standard and
umbrella. The mighty Jayadratha then, taking up another bow, strung it
and felled Bhima's standard and bow and steeds. O sire! His bow cut off,
Bhimasena then jumping down from that excellent car whose steeds had been
slain, mounted on the car of Satyaki, like a lion jumping to the top of a
mountain. Seeing this, thy troops were filled with joy. And they loudly
shouted, 'Excellent! Excellent!' And they repeatedly applauded that feat
of the ruler of the Sindhus. Indeed, all creatures highly applauded that
feat of his, which consisted in his resisting, single-handed, all the
Pandavas together, excited with wrath. The path that the son of Subhadra
had made for the Pandavas by the slaughter of numerous warriors and
elephants was then filled up by the ruler of the Sindhus. Indeed, those
heroes, viz., the Matsyas, the Panchalas, the Kaikeyas, and the Pandavas,
exerting themselves vigorously, succeeded in approaching the presence of
Jayadratha, but none of them could bear him. Everyone amongst thy enemies
who endeavoured to pierce the array that had been formed by Drona, was
checked by the ruler of the Sindhus in consequence of the boon he had got
(from Mahadeva).'"



SECTION XLII

"Sanjaya said, 'When the ruler of the Sindhus checked the Pandavas,
desirous of success, the battle that took place then between thy troops
and the enemy became awful. The invincible son of Arjuna, of sure aim and
mighty energy, having penetrated in the (Kaurava) array agitated it like
a Makara agitating the ocean. Against that chastiser of foes then, viz.,
the son of Subhadra, who was thus agitating the hostile host with his
arrowy showers, the principal warriors of the Kaurava army rushed, each
according to his rank and precedence. The clash between them of
immeasurable energy, scattering their arrowy showers with great force, on
the one side and Abhimanyu alone on the other, became awful. The son, of
Arjuna, encompassed on all sides by those enemies with crowds of cars,
slew the charioteer of Vrishasena and also cut off his bow. And the
mighty Abhimanyu then pierced Vrishasena's steeds with his straight
shafts, upon which those coursers, with the speed of the wind, bore
Vrishasena away from the battle. Utilizing that opportunity, Abhimanyu's
charioteer freed his car from that press by taking it away to another
part of the field. Those numerous car-warriors then, (beholding this
feat) were filled with joy and exclaimed, 'Excellent! Excellent!' Seeing
the lion-like Abhimanyu angrily slaying the foe with his shafts and
advancing from a distance. Vasatiya, proceeding towards him quickly fell
upon him with great force. The latter pierced Abhimanyu with sixty shafts
of golden wings and addressing him, said, 'As long as I am alive, thou
shalt not escape with life.' Cased though he was in an iron coat of mail,
the son of Subhadra pierced him in the chest with a far-reaching shaft.
Thereupon Vasatiya fell down on the earth, deprived of life. Beholding
Vasatiya slain, many bulls among Kshatriyas became filled with wrath, and
surrounded thy grandson, O king, from a desire of slaying him. They
approached him, stretching their countless bows of diverse kinds, and the
battle then that took place between the son of Subhadra and his foes was
exceedingly fierce. Then the son of Phalguni, filled with wrath, cut off
their arrows and bows, and diverse limbs of their bodies, and their heads
decked with ear-rings and floral garlands. And arms were seen lopped off,
that were adorned with various ornaments of gold, and that Still held
scimitars and spiked maces and battle-axes and the fingers of which were
still cased in leathern gloves.  [And the earth became strewn] [71] with
floral wreaths and ornaments and cloths, with fallen standards, with
coats of mail and shields and golden chains and diadems and umbrellas and
yak-tails; with Upashkaras and Adhishthanas, and Dandakas, and Vandhuras
with crushed Akshas, broken wheels, and yokes, numbering thousands, [72]
with Anukarashas, and banners, and charioteers, and steeds; as also with
broken cars, and elephants, and steeds. The field of battle, strewn with
slain Kshatriyas endued (while living) with great heroism,--rulers of
diverse realms, inspired with desire of victory,--presented a fearful
sight. When Abhimanyu angrily careered over the field of battle in all
directions, his very form became invisible. Only his coat of mail, decked
with gold, his ornaments, and bow and shafts, could be seen. Indeed,
while he slew the hostile warriors by means of his shafts, staying in
their midst like the sun himself in his blazing effulgence, none could
gaze at him with his eyes.'"



SECTION XLIII

"Sanjaya said, 'Engaged in taking the lives of brave warriors, Arjuna's
son then resembled the Destroyer himself, when the latter takes the lives
of all creatures on the arrival of the Universal Dissolution. Possessed
of prowess resembling that of Sakra himself, the mighty son of Sakra's
son, viz., Abhimanyu, agitating the Katirava army looked exceedingly
resplendent. Penetrating into the Katirava host, O king, that destroyer
of foremost Kshatriyas resembling Yama himself, seized Satvasravas, like
an infuriated tiger seizing a deer. Beholding Satyasrayas, seized by him,
many mighty car-warriors, taking up diverse kinds of weapons, rushed upon
him. Indeed, those bulls among Kshatriyas, from a spirit of rivalry,
rushed at the son of Arjuna from desire of slaying him, all exclaiming,
'I shall go first, I shall go first!' As a whale in the sea obtaining a
shoal of small fish seizes them with the greatest ease, even so did
Abhimanyu receive that whole division of the rushing Kshatriyas. Like
rivers that never go back when they approach the sea, none amongst those
unretreating Kshatriyas turned back when they approached Abhimanyu. That
army then reeled like a boat tossed on the ocean when overtaken by a
mighty tempest, (with its crew) afflicted with panic caused by the
violence of the wind. Then the mighty Rukmaratha, son of the ruler of the
Madras, for assuring the frightened troops, fearlessly said, 'Ye heroes,
ye need not fear! When I am here, what is Abhimanyu? Without doubt, I
will seize this one a living captive'. Having said these words, the
valiant prince, borne on his beautiful and well-equipped car, rushed at
Abhimanyu. Piercing Abhimanyu with three shafts in the chest, three in
the right arm, and three other sharp shafts in the left arm, he uttered a
loud roar. Phalguni's son, however, cutting off his bow, his right and
left arms, and his head adorned with beautiful eyes and eye-brows quickly
felled them on the earth. Beholding Rukmaratha, the honoured son of
Salya, slain by the illustrious son of Subhadra, that Rukmaratha viz.,
who had vowed to consume his foe or take him alive, many princely friends
of Salya's son, O king, accomplished in smiting and incapable of being
easily defeated in battle, and owning standards decked with gold, (came
up for the fight). Those mighty car-warriors, stretching their bows full
six cubits long, surrounded the son of Arjuna, all pouring their arrowy
showers upon him. Beholding the brave and invincible son of Subhadra
singly encountered by all those wrathful princes endued with heroism and
skill acquired by practice and strength and youth, and seeing him covered
with showers of arrows, Duryodhana rejoiced greatly, and regarded
Abhimanyu as one already made a guest of Yama's abode. Within the
twinkling of an eye, those princes, by means of their shafts of golden
wings, and of diverse forms and great impetuosity, made Arjuna's son
invisible. Himself, his standard, and his car, O sire, were seen by us
covered with shafts like (trees overwhelmed with) flights of locusts.
Deeply pierced, he became filled with rage like an elephant struck with
the hook. He then, O Bharata, applied the Gandharva weapon and the
illusion consequent to it. [73] Practising ascetic penances, Arjuna had
obtained that weapon from the Gandharva Tumvuru and others. With that
weapon, Abhimanyu now confounded his foes. Quickly displaying his
weapons, he careered in that battle like a circle of fire, and was, O
king, seen sometimes as a single individual, sometimes as a hundred, and
sometimes as a thousand ones. Confounding his foes by the skill with
which his car was guided and by the illusion caused by his weapons, he
cut in a hundred pieces, O monarch, the bodies of the kings (opposed to
him). By means of his sharp shafts the lives of living creatures were
despatched. These, O king attained to the other world while their bodies
fell down on the earth. Their bows, and steeds and charioteers, and
standards, and armies decked with Angadar, and heads, the son of Phalguni
cut off with his sharp shafts. Those hundred princes were slain and
felled by Subhadra's son like a tope of five-year old mango-trees just on
the point of bearing fruit (laid low by a tempest). Beholding those
youthful princes brought up in every luxury, and resembling angry snakes
of virulent poison, all slain by the single-handed Abhimanyu, Duryodhana
was filled with fear. Seeing (his) car-warriors and elephants and steeds
and foot-soldiers crushed, the Kuru king quickly proceeded in wrath
against Abhimanyu. Continued for only a short space of time, the
unfinished battle between them became exceedingly fierce. Thy son then,
afflicted with Abhimanyu's arrows, was obliged to turn back from the
fight.'



SECTION XLIV

"Dhritarashtra said, 'That which thou tellest me, O Suta, about the
battle, fierce and terrible, between the one and the many, and the
victory of that illustrious one, that story of the prowess of Subhadra's
son is highly wonderful and almost incredible. I do not, however, regard
it as a marvel that is absolutely beyond belief in the case of those that
have righteousness for their refuge. After Duryodhana was beaten back and
a hundred princes slain, what course was pursued by the warriors of my
army against the son of Subhadra?'

"Sanjaya said, 'Their mouths became dry, and eyes restless. Sweat covered
their bodies, and their hairs stood on their ends. Despairing of
vanquishing their foe, they became ready to leave the field. Abandoning
their wounded brothers and sires and sons and friends and relatives by
marriage and kinsmen they fled, urging their steeds and elephants to
their utmost speed. Beholding them broken and routed, Drona and Drona's
son, and Vrihadvala, and Kripa, and Duryodhana, and Karna, and
Kritavarman, and Suvala's son (Sakuni), rushed in great wrath against the
unvanquished son of Subhadra. Almost all these, O king, were beaten back
by thy grandson. Only one warrior then, viz., Lakshmana, brought up in
luxury, accomplished in arrows, endued with great energy, and fearless in
consequence of inexperience and pride, proceeded against the son of
Arjuna. Anxious about his son, his father (Duryodhana) turned back for
following him. Other mighty car warriors, turned back for following
Duryodhana. All of them then drenched Abhimanyu with showers of arrows,
like clouds pouring rain on the mountain-breast. Abhimanyu, however,
single-handed, began to crush them like the dry wind that blows in every
direction destroying gathering masses of clouds. Like one infuriated
elephant encountering another, Arjuna's son then encountered thy
invincible grandson, Lakshmana, of great personal beauty, endued with
great bravery, staying near his father with outstretched bow, brought up
in every luxury, and resembling a second prince of the Yakshas [74].
Encountering Lakshmana, that slayer of hostile heroes, viz., the son of
Subhadra, had his two arms and chest struck with his sharp shafts. Thy
grandson, the mighty-armed Abhimanyu then, filled with rage like a snake
struck (with a rod), addressing, O king, thy (other) grandson, said,
'Look well on this world, for thou shalt (soon) have to go to the other.
In the very sight of all thy kinsmen, I will despatch thee to Yama's
abode.' Saying thus that slayer of hostile heroes, viz., the mighty-armed
son of Subhadra, took out a broad-headed arrow that resembled a snake
just emerged from its slough. That shaft, sped by Abhimanyu's arms, cut
off the beautiful head, decked with ear-rings, of Lakshmana, that was
graced with a beautiful nose, beautiful eye-brows, and exceedingly
good-looking curls. Beholding Lakshmana slain, thy troops uttered
exclamations of Oh and, Alas. Upon the slaughter of his dear son,
Duryodhana became filled with rage. That bull among Kshatriyas then
loudly urged the Kshatriyas under him, saying, 'Slay this one!' Then
Drona, and Kripa, and Karna, and Drona's son and Vrihadvala, and
Kritavarman, the son of Hridika,--these six car-warriors,---encompassed
Abhimanyu. Piercing them with sharp arrows and beating them off from him,
the son of Arjuna fell with great speed and fury upon the vast forces of
Jayadratha. Thereupon, the Kalingas, the Nishadas, and the valiant son of
Kratha, all clad in mail, cut off his path by encompassing him with their
elephant-division. The battle then that took place between Phalguni's son
and those warriors was obstinate and fierce. Then the son of Arjuna began
to destroy that elephant-division as the wind coursing in every direction
destroys vast masses of gathering clouds in the welkin. Then Kratha
covered the son of Arjuna with showers of arrows, while many other
car-warriors headed by Drona, having returned to the field, rushed at
him, scattering sharp and mighty weapons. Checking all those weapons by
means of his own arrows, the son of Arjuna began to afflict the son of
Kratha with ceaseless showers of shafts, with great despatch and inspired
by the desire of slaying his antagonist. The latter's bow and shafts, and
bracelets, and arms, and head decked with diadem, and umbrella, and
standard, and charioteer, and steeds, were all cut off and felled by
Abhimanyu. When Kratha's son, possessed of nobility of lineage, good
behaviour, acquaintance with the scriptures, great strength, fame, and
power of arms, was slain, the other heroic combatants almost all turned
away from the fight.'" [75]



SECTION XLV

"Dhritarashtra said, 'While the youthful and invincible son of Subhadra,
never retreating from battle, was, after penetrating into our array,
engaged in achieving feats worthy of his lineage, borne by his three-year
old steeds of great might and of the best breed, and apparently trotting
in the welkin, what heroes of my army encompassed him?'

"Sanjaya said, 'Having penetrated into our array, Abhimanyu of Pandu's
race, by means of his sharp shafts, made all the kings turn away from the
fight. Then Drona, and Kripa, and Karna, and Drona's son, and Vrihadvala
and Kritavarman, the son of Hridika,--these six
car-warriors,--encompassed him. As regards the other combatants of thy
army, beholding that Jayadratha had taken upon himself the heavy duty (of
keeping off the Pandavas), they supported him, O king, by rushing against
Yudhishthira. [76] Many amongst them, endued with great strength, drawing
their bows full six cubits long, showered on the heroic son of Subhadra
arrowy downpours like torrents of rain. Subhadra's son, however, that
slayer of hostile heroes, paralysed by his shafts all those great bowmen,
conversant with every branch of learning. And he pierced Drona with fifty
arrows and Vrihadvala with twenty. And piercing Kritavarman with eighty
shafts, he pierced Kripa with sixty. And the son of Arjuna pierced
Aswatthaman with ten arrows equipped with golden wings, endued with great
speed and shot from his bow drawn to its fullest stretch. And the son of
Phalguni pierced Karna, in the midst of his foes, in one of his cars,
with a bright, well-tempered, and bearded arrow of great force. Felling
the steeds yoked to Kripa's car, as also both his Parshni charioteers,
Abhimanyu pierced Kripa himself in the centre of the chest with ten
arrows. The mighty Abhimanyu, then, in the very sight of thy heroic sons,
slew the brave Vrindaraka, that enhancer of the fame of the Kurus. While
Abhimanyu was thus engaged in fearlessly slaying one after another the
foremost warriors among his enemies, Drona's son Aswatthaman pierced him
with five and twenty small arrows. The son of Arjuna, however, in the
very sight of all the Dhartarashtras quickly pierced Aswatthaman in
return, O sire, with many whetted shafts. Drona's son, however, in
return, piercing Abhimanyu. with sixty fierce arrows of great impetuosity
and keen sharpness, failed to make him tremble, for the latter, pierced
by Aswatthaman, stood immovable like the Mainaka mountain. Endued with
great energy, the mighty Abhimanyu then pierced his antagonist with three
and seventy straight arrows, equipped with wings of gold. Drona then,
desirous of rescuing his son, pierced Abhimanyu with a hundred arrows.
And Aswatthaman pierced him with sixty arrows, desirous of rescuing his
father. And Karna struck him with two and twenty broad-headed arrows and
Kritavarman struck him with four and ten. And Vrihadvala pierced him with
fifty such shafts, and Saradwata's son, Kripa, with ten. Abhimanyu,
however, pierced each of these in return with ten shafts. The ruler of
the Kosala struck Abhimanyu, in the chest with a barbed arrow. Abhimanyu,
however, quickly felled on the earth his antagonist's steeds and standard
and bow and charioteer. The ruler of the Kosalas, then, thus deprived of
his car, took up a sword and wished to sever from Abhimanyu's trunk his
beautiful head, decked with ear-rings. Abhimanyu then pierced king
Vrihadvala, the ruler of the Kosalas, in the chest, with a strong arrow.
The latter then, with riven heart, fell down. Beholding this, ten
thousand illustrious kings broke and fled. Those kings, armed with swords
and bows, fled away, uttering words inimical (to king Duryodhana's
Interest). Having slain [77] Vrihadvala thus, the son of Subhadra careered
it battle, paralysing thy warriors,---those great bowmen,--by means of
arrowy downpours, thick as rain.'" [78]



SECTION XLVI

"Sanjaya said, 'Phalguni's son once more pierced Karna in the car with a
barbed arrow, and for angering him still further, he pierced him with
fifty other shafts. The son of Radha pierced Abhimanyu in return with as
many shafts. Covered all over with arrows, Abhimanyu, then, O sire,
looked exceedingly beautiful. Filled with rage, he caused Karna also to
be bathed in blood. Mangled with arrows and covered with blood, the brave
Karna also shone greatly. [79] Both of them pierced with arrows, both
bathed in blood, those illustrious warriors then resembled a couple of
flowering Kinsukas. The son of Subhadra then slew six of Karna's brave
counsellors, conversant with all modes of warfare, with their steeds and
charioteers and cars. As regards other great bowmen Abhimanyu fearlessly
pierced each of them in return, with ten arrows. That feat of his seemed
highly wonderful. Slaying next the son of the ruler of the Magadhas,
Abhimanyu, with six straight shafts, slew the youthful Aswaketu with his
four steeds and charioteer. Then slaying, with a sharp razor-headed
arrow, the Bhoja prince of Martikavata, bearing the device of an elephant
(on his banner), the son of Arjuna uttered a loud shout and began to
scatter his shafts on all sides. Then the son of Duhsasana pierced the
four steeds of Abhimanyu with four shafts, his charioteer with one and
Abhimanyu himself with ten. The son of Arjuna, then, piercing Duhsasana's
son with ten fleet shafts, addressed him in a loud tone and with eyes red
in wrath, said, 'Abandoning the battle, thy sire hath fled like a coward.
It is well thou knowest how to fight. Thou shalt not, however, escape
today with life.' Saying these words unto him, Abhimanyu sped a long
arrow, well polished by smith's hand, at his foe. The son of Drona cut
that arrow with three shafts of his own. Leaving Aswatthaman alone,
Arjuna's son struck Salya, in return, fearlessly pierced him in the chest
with highly nine shafts, equipped with vulture's feathers. That feat
seemed highly wonderful. The son of Arjuna then cut off Salya's bow and
slew both his Parshni charioteers. Abhimanyu then pierced Salya himself
with six shafts made wholly of iron. Thereupon, the latter, leaving that
steedless car, mounted another. Abhimanyu then slew five warriors., named
Satrunjaya, and Chandraketu, and Mahamegba, and Suvarchas, and
Suryabhasa. He then pierced Suvala's son. The latter piercing Abhimanyu
with three arrows, said unto Duryodhana, 'Let us all together grind this
one, else, fighting singly with us he will slay us all. O king, think of
the means of slaying this one, taking counsel with Drona and Kripa and
others.' The Karna, the son of Vikartana, said unto Drona, 'Abhimanyu
grindeth us all. Tell us the means by which we may slay him.' Thus
addressed, the mighty bowman, Drona, addressing them all, said,
'Observing him with vigilance, have any of you been able to detect any
defeat in this youth? He is careening in all directions. Yet have any of
you been able to detect today the least hole in him? Behold the lightness
of hand and quickness of motion of this lion among men, this son of
Arjuna. In the track of his car, only his bow drawn to a circle can be
seen, so quickly is he aiming his shafts and so quickly is he letting
them off. Indeed, this slayer of hostile heroes, viz., the son of
Subhadra, gratifieth me although he afflicteth my vital breath and
stupefieth me with shafts. Even the mightiest car-warriors, filled with
wrath, are unable to detect any flaw in him. The son of Subhadra,
therefore, careering on the field of battle, gratifieth me greatly. I do
not see that in battle there is any difference between the wielder of
Gandiva himself and this one of great lightness of hand, filling all the
points of the horizon with his mighty shafts.' Hearing these words,
Karna, afflicted with the shafts of Arjuna's son, once more said unto
Drona, 'Exceedingly afflicted with the shafts of Abhimanyu, I am staying
in battle, only because (as a warrior) I should stay here. Indeed, the
arrows of this south of great energy are exceedingly fierce. Terrible as
they are and possessed of the energy of fire, these arrows are weakening
my heart.' The preceptor then, slowly and with a smile, said unto Karna,
'Abhimanyu is young, his prowess is great. His coat of mail is
impenetrable. This one's father had been taught by me the method of
wearing defensive armour. This subjugator of hostile towns assuredly
knoweth the entire science (of wearing armour). With shafts well shot,
you can, however, cut off his bow, bow-string, the reins of his steeds,
the steeds themselves, and two Parshni charioteers. O mighty bowman, O
son of Radha, if competent, do this. Making him turn back from the fight
(by this means), strike him then. With his bow in hand he is incapable of
being vanquished by the very gods and the Asuras together. If you wish,
deprive him of his car, and divest him of his bow.'. Hearing these words
of the preceptor, Vikartana's son Karna quickly cut off, by means of his
shafts, the bow of Abhimanyu, as the latter was shooting with great
activity. He, of Bhoja's race (viz., Kritavarman) then slew his steeds,
and Kripa slew his two Parshni charioteers. The others covered him with
showers of arrows after he had been divested of his bow. Those six great
car-warriors, with great speed, when speed was so necessary, ruthlessly
covered that carless youth, fighting single-handed with them, with
showers of arrows. Bowless and carless, with an eye, however, to his duty
(as a warrior), handsome Abhimanyu, taking up a sword and a shield,
jumped into the sky. Displaying great strength and great activity, and
describing the tracks called Kausika and others, the son of Arjuna
fiercely coursed through the sky, like the prince of winged creatures
(viz., Garuda.). 'He may fall upon me sword in hand,' with such thoughts,
those mighty bowmen, were on the lookout for the laches of Abhimanyu, and
began to pierce him in that battle, with their gaze turned upwards. Then
Drona of mighty energy, that conqueror of foes with a sharp arrow quickly
cut off the hilt, decked with gems, of Abhimanyu's sword. Radha's son
Karna, with sharp shafts, cut off his excellent shield. Deprived of his
sword and shield thus, he came down, with sound limbs, from the welkin
upon the earth. Then taking up a car-wheel, he rushed in wrath against
Drona. His body bright with the dust of car-wheels, and himself holding
the car-wheel in his upraised arms, Abhimanyu looked exceedingly
beautiful, and imitating Vasudeva (with his discus), became awfully
fierce for a while in that battle. His robes dyed with the blood flowing
(from his wounds), his brow formidable with the wrinkles visible thereon,
himself uttering loud leonine roars, lord Abhimanyu of immeasurable
might, staying in the midst of those kings, looked exceedingly
resplendent on the field of battle.'"



SECTION XLVII

"Sanjaya said, 'That joy of Vishnu's sister (viz., Abhimanyu), that
Atiratha, decked with the weapons of Vishnu himself, looked exceedingly
beautiful on the field of battle and looked like a second Janardana. With
the end of his locks waving in the air, with that supreme weapon upraised
in his hands, his body became incapable of being looked at by the very
gods. The kings beholding it and the wheel in his hands, became filled
with anxiety, and cut that off in a hundred fragments. Then that great
car-warrior, the son of Arjuna, took up a mighty mace. Deprived by them
of his bow and car and sword, and divested also of his wheel by his foes,
the mighty-armed Abhimanyu (mace in hand) rushed against Aswatthaman.
Beholding that mace upraised, which looked like the blazing thunderbolt,
Aswatthaman, that tiger among men, rapidly alighted from his car and took
three (long) leaps (for avoiding Abhimanyu). Slaying Aswatthaman's steeds
and two Parshni charioteers with that mace of his, Subhadra's son,
pierced all over with arrows, looked like a porcupine. Then that hero
pressed Suvala's son, Kalikeya, down into the earth, and stew seven and
seventy Gandhara followers of the latter. Next, he slew ten car-warriors
of the Brahma-Vasatiya race, and then ten huge elephants. Proceeding next
towards the car of Duhsasana's son, he crushed the latter's car and
steeds, pressing them down into the earth. The invincible son of
Duhsasan, then, O sire, taking up his mace, rushed at Abhimanyu. saying,
'Wait, Wait!' Then those cousins, those two heroes, with upraised maces,
began to strike each other, desirous of achieving each other's death,
like three-eyed (Mahadeva) and (the Asura) Andhaka in the days of old. I
ach of those chastisers of foes, struck with the other's mace-ends fell
down on the earth, like two uprooted standards erected to the honour of
Indra. Then Duhsasana's son, that enhancer of the fame of the Kurus,
rising up first, struck Abhimanyu with the mace on the crown of his head,
as the latter, was on the point of rising. Stupefied with the violence of
that stroke as also with the fatigue he had undergone, that slayer of
hostile hosts, viz., the son of Subhadra, fell on the earth, deprived of
his senses. Thus, O king, was one slain by many in battle,--one who had
ground the whole army, like an elephant grinding lotus-stalks in a lake.
As he lay dead on the field, the heroic Abhimanyu looked like a wild
elephant slain by the hunters, The fallen hero was then surrounded by thy
troops. And he looked like an extinguished fire in the summer season
after (as it lies) having consumed a whole forest, or like a tempest
divested of its fury after having crushed mountain crests; [80] or like
the sun arrived at the western hills after having blasted with his heat
the Bharata host; or like Soma swallowed up by Rahu; or like the ocean
reft of water. The mighty car-warriors of thy army beholding Abhimanyu
whose face had the splendour of the full moon, and whose eyes were
rendered beautiful in consequence of lashes black as the feathers of the
raven, lying prostrate on the bare earth, were filled with great joy. And
they repeatedly uttered leonine shouts. Indeed, O monarch, thy troops
were in transports of joy, while tears fell fast from the eyes of the
Pandava heroes. Beholding the heroic Abhimanyu lying on the field of
battle, like the moon dropped from the firmament, diverse creatures, O
king, in the welkin, said aloud, 'Alas, this one lieth on the field,
slain, while fighting singly, by six mighty car-warriors of the
Dhartarashtra army, headed by Drona and Karna. This act hath been, we
hold, an unrighteous one.' Upon the slaughter of that hero, the earth
looked exceedingly resplendent like the star-bespangled firmament with
the moon. Indeed, the earth was strewn with shafts equipped with wings of
gold, and covered with waves of blood. And strewn with the beautiful
heads of heroes, decked with ear-rings and variegated turbans of great
value, and banner and yak-tails and beautiful blankets, and begemmed
weapons of great efficacy, and the bright ornaments of cars and steeds,
and men and elephants, and sharp and well-tempered swords, looking like
snakes freed from their sloughs, and bows, and broken shafts, and darts,
and swords, and lances, and Kampanas, and diverse other kinds of weapons,
she assumed a beautiful aspect. And in consequence of the steeds dead or
dying, but all weltering in blood, with their riders (lying about them),
felled by Subhadra's son, the earth in many places became impassable. And
with iron hooks, and elephants--huge as hills--equipped with shields and
weapons and standards, lying about, crushed with shafts, with excellent
cars deprived of steeds and charioteers and car-warriors, lying scattered
on the earth, crushed by elephants and looking like agitated lakes, with
large bodies of foot-soldiers decked with diverse weapons and lying dead
on the ground, the field of battle, wearing a terrible aspect, inspired
all timid hearts with terror.

"Beholding Abhimanyu, resplendent as the sun or the moon, lying on the
ground, thy troops were in transport of joy, while Pandavas were filled
with grief. When youthful Abhimanyu, yet in his minority, fell, the
Pandava divisions, O king, fled away in the very sight of king
Yudhishthira. Beholding his army breaking upon the fall of Subhadra's
son, Yudhishthira addressed his brave warriors, slaying, 'The heroic
Abhimanyu, who without retreating from battle hath been slain, hath
certainly ascended to heaven. Stay then, and fear not, for we shall yet
vanquish our foes.' Endued with great energy and great splendour, king
Yudhishthira the just, that foremost of warriors, saying such words unto
his soldiers inspired with grief, endeavoured to dispel their stupor. The
king continued, 'Having in the first instance, slain in battle hostile
princes, resembling snakes of virulent poison, the son of Arjuna hath
then given up his life. Having slain ten thousand warriors, viz., the
king of the Kosalas, Abhimanyu, who was even like Krishna or Arjuna
himself, hath assuredly gone to the abode of Indra. Having destroyed cars
and steeds and men and elephants by thousands, he was still not content
with what he did. Performing as he did such meritorious feats, we should
not certainly grieve for him, he hath gone to the bright regions of the
righteous, regions that men acquire by meritorious deeds.'"



SECTION XLVIII

"Sanjaya said, 'Having thus slain one of their foremost warriors, and
having been afflicted with their arrows, we came back to our encampment
in the evening, covered with blood. Steadfastly gazed at by the enemy, we
slowly left, O monarch, the field of battle, having sustained a severe
loss and nearly deprived of our senses. Then came that wonderful hour
intervening between day and night. Inauspicious howls of jackals were
heard. The sun, with the pale-red hue of the filaments of the
lotus,--sank low in the horizon, having approached the western hills. And
he took away with him the splendour of our swords and darts, rapiers and
car-fences, and shields and ornaments. Causing the firmament and the
earth to assume the same hue, the sun assumed his favourite form of fire.
The field of battle was strewn with the motionless bodies of innumerable
elephants deprived of life, Looking like crests of cloud-capped hills
riven by the thunder, and lying about with their standards and hooks and
riders fallen from their backs. The earth looked beautiful with large
cars crushed to pieces, and with their warriors and charioteers and
ornaments and steeds and standards and banners crushed, broken and torn.
Those huge cars, O king, looked like living creatures deprived of their
lives by the foe with his shafts. The field of battle assumed a fierce
and awful aspect in consequence of large number of steeds and riders all
lying dead, with costly trappings and blankets of diverse kinds scattered
about, and tongues and teeth and entrails and eyes of those creatures
bulging out of their places. Men decked with costly coats of mail and
ornaments and robes and weapons, deprived of life, lay with slain steeds
and elephants and broken cars, on the bare ground, perfectly helpless,
although deserving of costly beds and blankets. Dogs and jackals, and
crown and cranes and other carnivorous birds, and wolves and hyenas, and
ravens and other food-drinking creatures, all diverse tribes of
Rakshasas, and large number of Pisachas, on the field of battle, tearing
the skins of the corpse and drinking their fat, blood and marrow, began
to eat their flesh. And they began to suck also the secretions of rotten
corpses, while the Rakshasas laughed horribly and sang aloud, dragging
dead bodies numbering thousands. An awful river, difficult to cross, like
the Vaitarani itself, was caused there by foremost of warriors. Its
waters were constituted by the blood (of fallen creatures). Cars
constituted the rafts (or, which to cross it), elephants formed its
rocks, and the heads of human beings, its smaller stones. And it was miry
with the flesh (of slain steeds and elephants and men). And diverse kinds
of costly weapons constituted the garlands (floating on it or lying on
its banks). And that terrible river flowed fiercely through the middle of
the field of battle, wafting living creatures to the regions of the dead.
And large numbers of Pisachas, of horrible and repulsive forms, rejoiced,
drinking and eating in that stream. And dogs and jackals and carnivorous
birds, all eating of the same food, and inspiring living creatures with
terror, held their high carnival there. And the warriors, gazing on that
field of battle which, enhancing the population of Yama's domain,
presented such an awful sight, and where human corpses rising up, began
to dance, slowly left it as they beheld the mighty car-warrior Abhimanyu
who resembled Sakra himself, lying on the field, his costly ornaments
displaced and fallen off, and looking like a sacrificial fire on the
altar no longer drenched with clarified butter.'"



SECTION XLIX

"Sanjaya said, 'After the slaughter of that hero, that leader of
car-divisions, viz., the son of Subhadra, the Pandava warriors, leaving
their cars and putting off their armour, and throwing aside their Lows,
sat, surrounding king Yudhishthira. And they were brooding over that
grief of theirs, their hearts fixed upon the (deceased) Abhimanyu.
Indeed, upon the fall of that heroic nephew of his, viz., the mighty
car-warrior Abhimanyu, king Yudhishthira, overwhelmed with grief,
indulged in (these) lamentations: 'Alas, Abhimanyu, from desire of
achieving my good, pierced the array formed by Drona and teeming with his
soldiers. Encountering him in battle, mighty bowmen endued with great
courage, accomplished in weapons and incapable of being easily defeated
in battle, were routed and forced to retreat. Encountering our implacable
foe Duhsasana in battle, he with his arrows, caused that warrior to fly
away from the field, deprived of his senses. Alas, the heroic son of
Arjuna, having crossed the vast sea of Drona's army, was ultimately
obliged to become a guest of Yama's abode, upon encountering the son of
Duhsasana. When Abhimanyu is slain, how shall I cast my eyes on Arjuna
and also the blessed Subhadra deprived of her favourite son? What
senseless, disjointed, and improper words shall we have to say today unto
Hrishikesa and Dhananjaya! Desirous of achieving what is good, and
expectant of victory, it is I who have done this great evil unto Subhadra
and Kesava and Arjuna. He that is covetous never beholdth his faults.
Covetousness spring from folly. Collectors of honey see not the fall that
is before them; I am even like them. He who was only a child, he who
should have been provided with (good) food, with vehicles, with beds,
with ornaments, alas, even he was placed by us in the van of battle. How
could good come to a child of tender years, unskilled in battle, in such
a situation of great danger. Like a horse on proud mettle, he sacrificed
himself instead of refusing to do the bidding of his master. Alas, we
also shall today lay ourselves down on the bare earth, blasted by the
glances of grief, cast by Arjuna filled with wrath. Dhananjaya liberal,
intelligent, modest, forgiving, handsome, mighty, possessed of
well-developed and beautiful limbs, respectful to superiors, heroic,
beloved, and devoted to truth; of glorious achievements' the very gods
applaud his feats. That valiant hero slew the Nivatakavachas and the
Kalakeyas, those enemies of Indra having their abode in Hiranyapura. In
the twinkling of an eye he slew the Paulomas with all their followers.
Endued with great might, he granteth quarter to implacable enemies asking
for quarter! Alas, we could not protect today the son of even such a
person from danger. A great fear hath overtaken the Dhartarashtras endued
though they might be with great strength! [81] Enraged at the slaughter of
his son, Partha will exterminate the Kauravas. It is evident also that
the mean-minded Duryodhana having mean counsellors, that destroyer of his
own race and partisans, beholding this extermination of the Kaurava army,
will give up his life in grief. Beholding this son of Indra's son, of
unrivalled energy and prowess, on the field of battle, neither victory,
nor sovereignty, nor immortality, nor abode with the very celestials,
causeth me the least delight!'"



SECTION L

"Sanjaya said, 'While Kunti's son, Yudhishthira, was indulging in such
lamentations, the great Rishi Krishna Dwaipayana came to him. Worshipping
him duly, and causing him to be seated, Yudhishthira, afflicted with
grief on account of the death of his brother's son, said, 'Alas, while
battling with many mighty bowmen, the son of Subhadra, surrounded by
several great car-warriors of unrighteous propensities, hath been slain
on the field. The slayer of hostile heroes, the son of Subhadra, was a
child in years and of childish understanding. [82] He fought in battle
against desperate odds. I asked him to open a passage for us in battle.
He penetrated within the hostile army, but we could not follow him,
obstructed by the ruler of the Sindhus. Alas, they that betake themselves
to battle as a profession, always fight with antagonists equally
circumstanced with themselves. This battle, however, that the enemy
fought with Abhimanyu, was an extremely unequal one. It is that which
grieves me greatly and draws tears from me. Thinking of this, I fail to
regain peace of mind.'

"Sanjaya continued, 'The illustrious Vyasa, addressing Yudhishthira who
was indulging in such lamentations and who was thus unmanned by an
accession of sorrow, said these words.'

"Vyasa said, 'O Yudhishthira, O thou of great wisdom, O thou that art
master of all branches of knowledge, persons like thee never suffer
themselves to be stupefied by calamities. This brave youth, having slain
numerous foes hath ascended to heaven. Indeed, that best of persons,
(though a child), acted, however, like one of matured years. O
Yudhishthira, this law is incapable of being transgressed. O Bharata,
Death takes all viz., Gods and Dhanavas and Gandharvas (without
exception).'

"Yudhishthira said, 'Alas, these lords of earth, that lie on the bare
earth, slain in the midst of their forces, bereft of consciousness, were
possessed of great might. Others (of their class) possessed strength
equal to that of ten thousand elephants. Others, again, were endued with
the impetuosity and might of the very wind. They have all perished in
battle, slain by men of their own class. I do not behold the person (save
one of their own class) who could slay any of them in battle. Endued with
great prowess, they were possessed of great energy and great might. Alas,
they who used daily to come to battle with this hope firmly implanted in
their hearts, viz., that they would conquer, alas even they, possessed of
great wisdom, are lying on a field, struck (with weapons) and deprived of
life. The significance of the word Death hath today been made
intelligible, for these lords of earth, of terrible prowess, have almost
all been dead. Those heroes are lying motionless; reft of vanity, having
succumbed to foes. Many princes, filled with wrath, have been victimised
before the fire (of their enemies' wrath). A great doubt possesses me,
viz., whence is Death? Whose (offspring) is Death? What is Death? Why
does Death take away creatures? O grandsire, O thou that resemblest a
god, tell me this.'

"Sanjaya continued, 'Unto Kunti's son, Yudhishthira, asking him thus, the
illustrious Rishi, comforting him, said these words.'

"Vyasa said, As regards the matter in hand, O king, this ancient story of
what Narada had in days of old said unto Akampana is cited. King
Akampana, O monarch, I know, while in this world was afflicted with very
great and unbearable grief on account of the death of his son, I will now
tell these the excellent story about the origin of Death. Having listened
to it, thou wilt be emancipated from sorrow and the touch of affection's
tie. Listen to me, O sire, as I recite this ancient history. This history
is, indeed, excellent. It enhanceth the period of life, killeth grief and
conduceth to health. It is sacred, destructive of large bodies of foes,
and auspicious of all auspicious things. Indeed, this history is even as
the study of the Vedas. O monarch, it should every morning be listened to
by the foremost of kings who are desirous of longlived children and their
own good.

"In days of old, O sire, there was a king named Akampana. Once, on the
field of battle, he was surrounded by his foes and nearly overpowered by
them. He had a son who was called Hari. Equal to Narayana himself in
might, that latter was exceedingly handsome, accomplished in weapons,
gifted with great intelligence, possessed of might, resembled Sakra
himself in battle. Encompassed by countless foes on the field of battle,
he sped thousands of shafts at those warriors and the elephants that
surrounded him. Having achieved the most difficult feats in battle, O
Yudhishthira, that scorcher of foes was, at last, slain in the midst of
the army. Performing the obsequies of his son, king Akampana cleansed
himself. [83] Grieving, however, for his son day and night, the king
failed to regain happiness of mind. Informed of his grief on account of
the death of his son, the celestial Rishi Narada came to his presence.
The blessed king, beholding the celestial Rishi, told the latter
everything that had happened unto him, viz., his defeat at the hands of
his foes, and the slaughter of his son. And the king said, 'My son was
endued with great energy, and equalled Indra or Vishnu himself in
splendour. That mighty son of mine, having displayed his prowess on the
field against countless foes was at last slain! O illustrious one, who is
this Death? What is the measure of his energy, strength and prowess? O
foremost of intelligent persons, I desire to hear all this truly.'
Hearing these words of his, the boon giving lord, Narada., recited the
following elaborate history, destructive of grief on account of a son's
death.'

"Narada said. 'Listen, O mighty-armed king, to this long history, exactly
as I have heard it, O monarch! In the beginning, the Grandsire Brahma
created all creatures. Endued with mighty energy, he saw that the
creation bore no signs of decay. Thereat, O king, the Creator began to
think about the destruction of the universe. Reflecting on the matter, O
monarch, the Creator failed to find any means of destruction. He then
became angry, and in consequence of his anger a fire sprang from the sky.
That fire spread in all directions for consuming everything of the
universe. Then heaven, sky, and earth, all became filled with fire. And
thus the Creator began to consume the whole mobile and immobile universe.
Thereby all creatures, mobile and immobile, were destroyed. Indeed, the
mighty Brahma, frightening everything by the force of his wrath, did all
this, Then Hara, otherwise called Sthanu or Siva, with matted locks on
his head, that Lord of all wanderers of the night, appealed to the divine
Brahma, the Lord of the gods. When Sthanu fell (at Brahma's feet) from a
desire of doing good to all creatures, the Supreme Deity to that greatest
of ascetics, blazing with splendour, said, 'What wish of thine shall we
accomplish, O thou that deservest to have all thy wishes fulfilled? O
thou that hast been born of our wish! We shall do all that may be
agreeable to thee! Tell us, O Sthanu, what is thy wish?'"



SECTION LI

"Sthanu said, 'O lord, thou hadst taken great care for creating diverse
creatures. Indeed, creatures of diverse kinds were created and reared by
thee. Those very creatures, again, are now being consumed through thy
fire. Seeing this, I am filled with compassion. O illustrious lord, be
inclined to grace.'

"Brahma said, 'I had no desire of destroying the universe, I desired good
of the earth, and it was for this that wrath possessed me. The goddess
Earth, afflicted with the heavy weight of creatures, always urged me for
destroying the creatures on her. Urged by her, I could not however, find
any means for the destruction of the infinite creation. At this wrath
possessed me.'

"Rudra said, 'Be inclined to grace. O lord of the universe, cherish not
the wrath for the destruction of creatures. No more let creatures,
immobile and mobile, be destroyed. Through thy grace, O illustrious one,
let the threefold universe, viz., the Future, the Past, and the Present
exist. Thou, O Lord, hadst blazed up with wrath. From that wrath of
thine, a substance like fire sprang into existence, That fire is even now
blasting rocks and trees and rivers, and all kinds of herbs and grass.
Indeed, that fire is exterminating the immobile and the mobile universe.
The mobile and the immobile universe is being reduced to ashes. Be
inclined to grace, O illustrious one! Do not give way to wrath. Even this
is the boon I solicit, All created things, O divine Being, belonging to
thee, are being destroyed. Therefore, let thy wrath be appeased. Let it
be annihilated in thy own self. Cast thy eye on thy creatures, inspired
with the desire of doing them good. Do that by which creatures endued
with life may not cease to be. Let not these creatures, with their
productive powers weakened be exterminated. O Creator of the worlds, thou
hast appointed me their Protector, O Lord of the universe, let not the
mobile and the immobile universe to be destroyed. Thou art inclined to
grace, and it is for this that I say these words unto thee.'

"Narada continued, Hearing these words (of Mahadeva) the divine Brahma,
from desire of benefiting creatures, held in his own inner self his wrath
that had been roused. Extinguishing the fire, the divine Benefactor of
the world, the great Master, declared the duties of Production and
Emancipation. And while the Supreme Deity exterminated that fire born of
his wrath, there came out from the doors of his diverse senses a female
who was dark and red and tawny, whose tongue and face and eyes were red,
and who was decked with two brilliant ear-rings and diverse other
brilliant ornaments. Issuing out of his body, she smilingly looked at
those two lords of the universe and then set out for the southern
quarter, Then Brahma, that controller of the creation and destruction of
the worlds, called after her by the name of Death. And Brahma, O king,
said unto her, 'Slay these creatures of mine! Thou hast been born of that
wrath of mine which I cherished for the destruction (of the universe). By
doing this, kill all creatures including idiots and seers at my command.
By doing this, thou wilt be benefited.' Thou lotus-lady, called Death,
thus addressed by him reflected deeply, and then helplessly wept aloud in
melodious accents. The Grandsire then caught the tears she had shed, with
his two hands, for the benefit of all creatures, and began to implore her
(with these words).'



SECTION LII

"Narada said, 'The helpless lady, suppressing her arrow within her own
self, addressed, with joined hands, the Lord of the creation, bending
with humility like a creeper. And she said, O foremost of speakers,
created by thee how shall I, being a female, do such a cruel and evil act
knowing it to be cruel and evil? I fear unrighteousness greatly. O divine
Lord, be inclined to grace. Sons and friends and brothers and sires and
husbands are always dear; (if I kill them), they who will suffer these
losses will seek to injure me. It is this that I fear. The tears that
will fall from the eyes of woe-stricken and weeping persons, inspire me
with fear, O Lord! I seek thy protection. O divine Being, O foremost of
gods, I will not go to Yama's abode. O boon-giving one, I implore thee or
thy grace, bowing my head and joining my palms. O grandsire of the
worlds, I solicit (the accomplishment of even) this wish at thy
hands! [84] I desire, with thy permission, to undergo ascetic penances, O
Lord of created things! Grant me this boon, O divine Being, O great
master! Permitted by thee, I will go to the excellent asylum of Dhenuka!
Engaged in adoring Thyself, I will undergo the severest austerities
there. I will not be able, O Lord of the gods, to take away the dear
life-breaths of living creatures weeping in sorrow. Protect me from
unrighteousness.'

"Brahma said, 'O Death, thou hast been intended for achieving the
destruction of creatures. Go, destroy all creatures, thou needst have no
scruples. Even this must be. It cannot be otherwise. Do but my behest.
Nobody in the world will find any fault in thee.'

"Narada continued, 'Thus addressed, that lady became very much
affrighted. [85] Looking at Brahma's face, she stood with joined hands.
From desire of doing good to creatures, she did not set her heart upon
their destruction. The divine Brahma also, that Lord of the lord of all
creatures, remained silent. And soon the Grandsire became gratified in
his own self. And casting his eyes upon all the creation he smiled. And,
thereupon, creatures continued to live as before i.e., unaffected by
premature death. And upon that, invincible and illustrious Lord having
shaken off his wrath, that damsel left the presence of that wise Deity.
Leaving Brahma, without having agreed to destroy creatures, the damsel
called Death speedily proceeded to the retreat called Dhenuka. Arrived
there, she practised excellent and highly austere vows. And she stood
there on one leg for sixteen billions of years, and five times ten
billions also, through pity for living creatures and from desire of doing
them good, and all the time restraining her senses from their favourite
objects. And once again, O king she stood there on one leg for one and
twenty times ten billions of years. And then she wandered for ten times
ten thousand billions of years with the creatures (of the earth), Next,
repairing to the sacred Nanda that was full of cool and pure water, she
passed in those waters eight thousand years. Observing rigid vows at
Nanda, she cleansed herself of all her sins. Then she proceeded, first of
all, to the sacred Kausiki, observant of vow. Living upon air and water
only, she practised austerities there, Repairing then to Panchaganga and
next to Vetasa, that cleansed damsel, by diverse kinds of especial
austerities, emaciated her own body. Going next to the Ganga and thence
to the great Meru, she remained motionless like a stone, suspending her
life-breath. Thence going to the top of Himavat, where the gods had
performed their sacrifice (in days of yore), that amiable and auspicious
girl remained for a billion of years standing on the toe only of her
feet. Wending then to Pushkara, and Gokarna, and Naimisha, and Malaya,
she emaciated her body, practising austerities agreeable to her heart.
Without acknowledging any other god, with steady devotion to the
Grandsire, she lived and gratified the Grandsire in every way. Then the
unchangeable Creator of the worlds, gratified said unto her, with a
softened and delighted heart. 'O Death, why dost thou undergo ascetic
austerities so severe?' Thus addressed, Death said unto the divine
Grandsire, 'Creatures, O Lord, are living in health. They do not injure
one another even by words. I shall not be able to slay them. O Lord, I
desire even this boon at thy hands. I fear sin, and it is for this that I
am engaged in ascetic austerities. O blessed one, undertake to remove for
ever my fears. I am a woman, in distress, and without fault. I beg thee,
be thou protector. Unto her the divine Brahman acquainted with the past,
the present and the future, said, 'Thou shalt commit no sin, O Death, by
slaying these creatures. My words can never be futile., O amiable one!
Therefore, O auspicious damsel, slay these creatures of four kinds.
Eternal virtue shall always be thine. That Regent of the world, viz.,
Yama, and the diverse disease shall become thy helpmates. I myself and
all the gods will grant thee boons, so that, freed from sin and perfectly
cleansed, thou mayst even acquire glory.' Thus addressed, O monarch, that
lady, joining her hands, once more said these words, seeking her grace by
bowing down unto him with her head, If, O Lord, this is not to be without
me, then thy command I place upon my head. Listen, however, to what I
say, Let covetousness, wrath, malice, jealousy, quarrel, folly and
shamelessness, and other stern passions tear the bodies of all embodied
creatures.'

"Brahman said, 'It will be, O Death, as thou sayest. Meanwhile, slay
creatures duly. Sin shall not be thine, nor shall I seek to injure thee,
O auspicious one. Those tear-drops of thine that are in my hands, even
they will become diseases, springing from living creatures themselves.
They will kill men; and if men are killed, sin shall not be thine.
Therefore, do not fear, Indeed, sin shall not be thine. Devoted to
righteousness, and observant of thy duty, thou shalt sway (all
creatures). Therefore, take thou always the fives of these living
creatures. Casting off both desire and wrath, take thou the life of all
living creatures. Even thus will eternal virtue be thine. Sin will stay
those that are of wicked behaviour. By doing my bidding cleanse thyself.
It will be thine to sink them in their sins that are wicked. Therefore,
cast off both desire and wrath, and kill these creatures endued with
life.'

"Narada continued, 'That damsel, seeing that she was (persistently)
called by the name of Death, feared (to act otherwise). And in terror
also of Brahma's curse, she said, 'Yes!' Unable to do otherwise, she
began, casting off desire and wrath, to take the lives of living
creatures when the time came (for their dissolution). It is only living
creatures that die. Diseases spring from living creatures themselves.
Disease is the abnormal condition of creatures. They are pained by it.
Therefore, indulge not in fruitless grief for creatures after they are
dead. The senses, upon the death of creatures, go with the latter (to the
other world), and achieving their (respective) functions, once more come
back (with creatures when the latter are reborn). Thus all creatures, O
lion among beings, the very gods included going, thither, have to act,
like mortals. [86] The wind, that is awful, of terrible roars and great
strength, omnipresent and endued with infinite energy, it is the wind
that will rive the bodies of living creatures. It will, in this matter
put forth no active energy, nor will it suspend its functions; (but do
this naturally). Even all the gods have the appellation of mortals
attached to them. Therefore, O lion among kings, do not grieve for thy
son! Repairing to heaven, the son of thy body is passing his days in
perpetual happiness, having obtained those delightful regions that are
for heroes. Casting off all sorrows, he hath attained to the
companionship of the righteous. Death hath been ordained by the Creator
himself for all creatures! When their hour comes, creatures are destroyed
duly. The death of creatures arises from the creatures themselves.
Creatures kill themselves. Death doth not kill any one, armed with her
bludgeon! Therefore, they that are wise, truly knowing death to be
inevitable, because ordained by Brahma himself, never grieve for
creatures that are dead. Knowing this death to be ordained by the Supreme
God, cast off, without delay; thy grief for thy dead son!'

"Vyasa continued, 'Hearing these words of grave import spoken by Narada,
king Akampana, addressing his friend, said, 'O illustrious one, O
foremost of Rishi, my grief is gone, and I am contented. Hearing this
history from thee, I am grateful to thee and I worship thee.' That
foremost of superior Rishi, that celestial ascetic of immeasurable soul,
thus addressed by the king, proceeded to the woods of Nandava. The
frequent recital of this history for the hearing of others, as also the
frequent hearing of this history, is regarded as cleansing, leading to
fame and heaven and worthy of approbation. It enhanceth besides, the
period of life. Having listened to this instructive story, cast off thy
grief, O Yudhishthira, reflecting besides or, the duties of a Kshatriya
and the high state (of blessedness) attainable by heroes. Abhimanyu, that
mighty car-warrior, endued with mighty energy, having slain (numerous)
foes before the gaze of all bowmen, hath attained to heaven. The great
bowman, that mighty car-warrior, struggling on the field, hath fallen in
the battle struck with sword and mace and dart, and bow. Sprung from
Soma, he hath disappeared in the lunar essence, cleansed of all his
impurities. Therefore, O son of Pandu, mustering all thy fortitude.
thyself with thy brothers, without allowing your senses to be stupefied
speedily set out, inflamed with rage, for battle.'" [87]



SECTION LIII

"Sanjaya said, 'Hearing of the origin of Death and her strange acts, king
Yudhishthira, humbly addressing Vyasa, once more said these words unto
him.'

"Yudhishthira said, 'Many kings there were in blessed countries, of
righteous deeds and of prowess equal to that of Indra himself. They were
royal sages, O regenerate one, that were sinless and truth-speaking. Once
more, address me in words of grave import, and console me with (accounts
of) the feats of those royal sages of ancient times. What was the measure
of the sacrificial gifts made by them? Who were those high-souled royal
sages of righteous deeds that made them? Tell me all this, O illustrious
one!'

"Vyasa said, 'There was a king of the name of Switya. He had a son who
was called Srinjaya. The Rishis Narada and Parvata were his friends. One
day, the two ascetics, for paying Srinjaya a visit, came to his palace.
Duly worshipped by Srinjaya, they became pleased with him, and continued
to live with him happily. Once on a time as Srinjaya was seated at his
case with the two ascetics, his beautiful daughter of sweet smiles came
to him. Saluted with reverence by his daughter, Srinjaya delighted that
girl standing by his side with proper benedictions of the kind she
desired. Beholding that maiden, Parvata smilingly asked Srinjaya, saying,
'Whose daughter is this damsel of restless glances and possessed of every
auspicious mark? Is she the splendour of Surya, or the flame of Agni? Or,
is she any of these, viz., Sri, Hri, Kirti, Dhriti, Pushti, Siddhi, and
the splendour of Soma?' After the celestial Rishi (Parvata) said these
words, king Srinjaya answered, saying, 'O illustrious one, this girl is
my daughter. She beggeth my blessings.' Then Narada addressed king
Srinjaya and said. 'If, O monarch, thou wishest for great good (to
thyself), then give this daughter of thine unto me for a wife.' Delighted
(with the Rishi's proposal), Srinjaya addressed Narada, saying, 'I give
her unto thee.' At this, the other Rishi, viz., Parvata, indignantly
addressed Narada, saying, 'Chosen before this by me, within my heart,
thou hast taken this damsel as thy wife. And since thou hast done this,
thou, O Brahmana, shalt not go to heaven as thy will.' Thus addressed by
him, Narada answered him, saying, 'The husband's heart and speech
(directed thereto), (the giver's) consent, the speeches (of both), the
actual gift made by sprinkling water, and the (recital of the mantras)
ordained for the seizure of the (bride's hand),--these have been declared
to be indications by which one is constituted a husband. Even this
ceremonial is not all. That which (above all) is essential is the walk
for seven paces (by the bride in circumambulating the bridegroom). [88]
Without these thy purpose (about marriage) have been unaccomplished. Thou
hast cursed. Therefore, thou also shalt not go to heaven without me.'
Having cursed each other those two Rishis continued to live there.
Meanwhile, king Srinjaya, desirous of (obtaining) a son, began, with
cleansed soul, to carefully entertain the Brahmanas, to the utmost of his
power, with food and robes. After a certain time, those foremost of
Brahmanas devoted to the study of the Vedas and fully conversant with
those scriptures and their branches became gratified with that monarch,
desirous of getting a son. Together they came to Narada and said unto
him, 'Give this king a son of the kind he desires.'--Thus addressed by
the Brahmanas, Narada replied unto them, saying, 'So be it.'--and then
the celestial Rishi addressed Srinjaya saying, 'O royal sage, the
Brahmanas have been pleased and they wish thee a son! Solicit thou the
boon, blessed be thou, about the kind of son thou desirest.' Thus
addressed by him, the king, with joined hands, asked for a son possessed
of every accomplishment, famous, of glorious feats, of great energy, and
capable of chastising all foes. And he further asked that the urine, the
excreta, the phlegm and the sweat of that child should be gold. And in
due time the king had a son born unto him, who came to be named
Suvarnashthivin [89] on earth. And in consequence of the boon, that child
began to increase (his father's) wealth beyond all limits. And king
Srinjaya caused all desirable things of his to be made of gold. And his
houses and walls and forts, and the houses of all Brahmanas (within his
dominions), and his beds, vehicles, and plates, and all manners of pots
and cups, and palace that he owned, and all implements and utensils,
domestic and otherwise were made of gold. And in time his stock
increased. Then certain robbers hearing of the prince and seeing him to
be such, assembled together and sought to injure the king. And some
amongst them said, 'We will seize the king's son himself. He is his
father's mine of gold. Towards that end, therefore, we should strive.'
Then those robbers inspired with avarice, penetrating into the king's
palace, forcibly took away prince Suvarnashthivin. Having seized and
taken him to the woods, those senseless idiots, inspired with avarice but
ignorant of what to do with him, slew him there and cut his body in
fragments. They saw not, however, any gold in him. After the prince was
slain, all the gold, obtained in consequence of the Rishi's boon,
disappeared. The ignorant and senseless robbers struck one another. And
striking one another thus, they perished and with them that wonderful
prince on the earth. And those men of wicked deeds sank in an
unimaginable and awful hell. Seeing that son of his, obtained through the
Rishi's boon thus slain, that great ascetic, viz., king Srinjaya,
afflicted with deep sorrow, began to lament in piteous accents. Beholding
the king afflicted with grief on account of his son, and thus weeping,
the celestial Rishi Narada showed himself in his presence. Listen, O
Yudhishthira, to what Narada said unto Srinjaya, having approached that
king, who afflicted with grief and deprived of his senses, was indulging
in piteous lamentations. Narada said, 'Srinjaya, with thy desires
unfulfilled, thou shalt have to die, although we utterers of Brahma, live
in thy house. Avikshit's son Marutta even, O Srinjaya, we hear, had to
die. Piqued with Vrihaspati, he had caused Samvatta [90] himself to
officiate at his great sacrifices! Unto that royal sage the illustrious
lord (Mahadeva) himself had given wealth in the shape of a golden plateau
of Himavat. (With that wealth) king Marutta had performed diverse
sacrifices. Unto him, after the completion of his sacrifices diverse
tribes of celestials, those creators of the universe, with Indra himself
in their company and with Vrihaspati at their head, used to come. All the
carpets and furnitures of his sacrificial compound were of gold. The
regenerate classes, desirous of food, all ate as they pleased, at his
sacrifices, food that was clean and agreeable to their desires. And in
all his sacrifices, milk and cards and clarified butter and honey, and
other kinds of food and edibles, all of the best order, and robes and
ornaments covetable for their costliness, gratified Brahmanas, thoroughly
conversant with the Vedas. The very gods used to become distributors of
food in king Marutta's palace. The Viswedevas were the courtiers of that
royal sage, the son of Avikshit. By him were gratified the denizens of
heaven with libations of clarified butter. And gratified (therewith),
these, in their turn, increased that powerful ruler's wealth of crops
with copious showers of rain. He always contributed to the gratification
of the Rishis, the Pitris, and the gods, and thereby made them happy, by
practising Brahmacharya, study of the Vedas, obsequial rites, and all
kinds of gifts. And his beds and carpets and vehicles, and his vast
stores of gold difficult to be given away, in fact, all that untold
wealth of his, was given away voluntarily unto the Brahmanas, Sakra
himself used to wish him well. His subjects were made happy (by him),
Acting always with piety, he (ultimately) repaired to those eternal
regions of bliss, acquired by his religious merit. With his children and
counsellors and wives and descendants and kinsmen, king Marutta, in his
youth, ruled his kingdom for a thousand years. When such a king, O
Srinjaya, died who was superior to thee, in respect of the four cardinal
virtues (viz., ascetic penances, truth, compassion, and liberality), and
who, superior to thee, was much superior to thy son, do not grieve saying
'O Swaitya, for thy son who performed no sacrifice and gave no
sacrificial present.'"



SECTION LVI

"Narada said, 'King Suhotra also, O Srinjaya, we hear, fell a prey to
death. He was the foremost of heroes, and invincible in battle. The very
gods used to come for seeing him. Acquiring his kingdom virtuously, he
sought the advice of his Ritwijas and domestic priests and Brahmanas for
his own good, and enquiring of them, used to obey their behests.
Well-acquainted with the duty of protecting his subjects, possessed of
virtue and liberality, performing sacrifices and subjugating foes, king
Suhotra wished for the increase of his wealth. He adored the gods by
following the ordinances of the scriptures, and defeated his foes by
means of his arrows. He gratified all creatures by means of his own
excellent accomplishments. He ruled the earth, freeing her from Mlecchas
and the forest-thieves. [91] The deity of the clouds showered gold unto
him from year's end to year's end. In those olden days, therefore, the
rivers (in his kingdom) ran (liquid) gold, and were open to everybody for
use. [92] The deity of the clouds showered on his kingdom large number of
alligators and crabs and fishes of diverse species and various objects of
desire, countless in number, that were all made of gold. The artificial
lakes in that king's dominions each measured full two miles. Beholding
thousands of dwarfs and humpbacks and alligators and Makaras, and
tortoises all made of gold, king Suhotra wondered much. That unlimited
wealth of gold, the royal sage Suhotra performing a sacrifice at
Kurujangala, gave away unto the Brahmanas, before the completion of the
sacrifice. Having performed a thousand Horse-sacrifices, a hundred
Rajasuyas, many sacred Kshatriya-sacrifices [93] in all of which he made
abundant presents to the Brahmanas and having performed daily rites,
almost countless in number, undergone from specified desires, the king
ultimately obtained a very desirable end. When, O Srinjaya, such a king
died, who was superior to thee as regards the four cardinal virtues and
who, superior to thee, was therefore, much superior to thy son, thou
shouldst not grieve saying, 'Oh Swaitya, Oh, Swaitya,' for thy son
performed no sacrifice and made no sacrificial present.'"



SECTION LVII

"Narada said, 'The heroic king Paurava also, O Srinjaya, we hear, fell a
prey to death. That king gave away a thousand times thousand horses that
were all white in hue. At the Horse-sacrifice performed by that royal
sage, countless number of learned Brahmanas versed in the principles of
Siksha [94] and Akshara come from diverse realms. These Brahmanas,
purified by the Vedas, by knowledge, and by vows, and liberal and of
agreeable countenances, having obtained from the king costly gifts, such
as, robes and houses and excellent beds and carpets and vehicles and
draft-cattle, were always delighted by actors and dancers and singers,
thoroughly competent and well-versed (in their respective art), engaged
in spot and ever-striving for their diversion. At each of his Sacrifices
in due time he gave away as sacrificial presents ten thousand elephants
of golden splendour, with the temporal juice trickling down their bodies,
and cars made of gold with standards and banners. He also gave away, as
sacrificial presents, a thousand times thousand maidens decked with
ornaments of gold, and cars and steeds and elephants for mounting, and
houses and fields, and hundreds of kine, by hundreds of thousand, and
thousands of cowherds decked with gold. They that are acquainted with the
history of the past, sing this song, viz., that in that sacrifice, king
Paurava gave away kine with calves, having golden horns and silver hoofs
and brass milkpots, and female slaves and male slaves and asses and
camels, and sheep, countless in number, and diverse kinds of gems and
diverse hill-like mounds of food. That sacrificing king of the Angas
successively performed, in the order of their merit, and according to
what was competent for his own class, many auspicious sacrifices capable
of yielding every object of desire. When such a king, O Srinjaya, died
who was superior to thee as regards the four cardinal virtues and who,
superior to thee was, therefore, much more superior to thy son, thou
shouldst not, saying 'Oh, Swaitya, Oh, Swaitya,' grieve for thy son who
performed no sacrifice and made no sacrificial present.'"



SECTION LVIII

"Narada said, Usinara's son, Sivi also, O Srinjaya, we hear, fell a prey
to death. That king had, as it were, put a leathern girdle around the
earth, making the earth with her mountains and islands and seas and
forests resound with the clatter of his car. The vanquisher of foes,
viz., king Sivi. always slew the foremost of foes. He performed many
sacrifices with presents in profusion unto the Brahmanas. That monarch of
great prowess and great intelligence had acquired enormous wealth. In
battle: he won the applause of all Kshatriyas. [95] Having brought the
whole earth under subjection, he performed many Horse-sacrifices, without
any obstruction, which were productive of great merit giving away (as
sacrificial present) a thousand crores of golden nishkas, and many
elephants and steeds and other kinds of animals, much grain, and many
deer and sheep. And king Sivi gave away the sacred earth consisting of
diverse kinds of soil unto the Brahmanas. Indeed, Usinara's son, Sivi,
gave away as many kine as the number of rain-drops showered on the earth,
or the number of stars in the firmament, or the number of sand-grains or,
the bed of Ganga, or the number of rocks that constitute the mountain
called Meru, or the number of gems or of (aquatic) animals in the ocean.
The Creator himself hath not met with and will not meet within the past,
the present, or the future, another king capable of bearing the burdens
that king Sivi bore. Many were the sacrifices, with every kind of rites,
that king Sivi performed. In those sacrifices, the stakes, the carpets,
the houses, the walls, and the arches, were all made of gold. Food and
drink, agreeable to the taste and perfectly clean were kept in profusion.
And the Brahmanas that repaired to them could be counted by myriads and
myriads. Abounding with viands of every description, nothing but
agreeable words such as give away and take were heard there. Milk and
curds were collected in large lakes. In his sacrificial compound, there
were rivers of drink and white hills of food. 'Bathe, and drink and eat
as ye like,' these were the only words heard there. Gratified with his
righteous deeds, Rudra granted Sivi a boon, saying, As thou givest away,
let thy wealth, thy devotion,--thy fame, thy religious acts, the love
that all creatures bear thee, and the heaven (thou attain), be all
inexhaustible.' Having obtained all these desirable boons, even Sivi,
when the time came, left this world for heaven. When, O Srinjaya, he died
who was superior to thee, was much superior to thy son, thou shouldst
not, saying, 'Oh, Swaitya, Oh, Swaitya', grieve for thy son who performed
no sacrifice and made no sacrificial present.'"



SECTION LIX

"Narada said, 'Rama, the son of Dasaratha, O Srinjaya, we hear, fell a
prey to death. His subjects were as much delighted with him, as a sire is
delighted with the children of his loins. Endued with immeasurable
energy, countless virtues were there in him. Of unfading glory, Rama, the
elder brother of Lakshmana, at the command of his father, lived for
fourteen years in the woods, with his wife. That bull among men slew in
Janasthana fourteen thousand Rakshasas for the protection of the
ascetics. While dwelling there, the Rakshasa called Ravana, beguiling
both him and his companion (Lakshmana) abducted his wife, the princess of
Videha. Like the Three-eyed (Mahadeva), in days of old, slaying (the
Asura) Andhaka, Rama in wrath slew in battle that offender of Pulastya's
race who had never before been vanquished by any foe. Indeed, the
mighty-armed Rama slew in battle that descendant of Pulastya's race with
all his kinsmen and followers, that Rakshasa who was incapable of being
slain by the gods and the Asuras together, that wretch who was a thorn
unto the gods and the Brahmanas. In consequence of his affectionate
treatment of his subjects, the celestials worshipped Rama. Filling the
entire earth with his achievements, he was much applauded even by the
celestial Rishis. Compassionate unto all creatures, that king, having
acquired diverse realms and protected his subjects virtuously, performed
a great sacrifice without obstruction. And the lord, Rama, also performed
a hundred Horse-sacrifices and the great sacrifice called Jaruthya. And
with libations of clarified butter he contributed to Indra's delight. [96]
And by these acts of his, Rama conquered hunger and thirst, and all the
diseases to which living creatures are subject. Possessed of every
accomplishment, he always blazed forth with his own energy. Indeed, Rama,
the son of Dasaratha, greatly outshone all creatures. When Rama ruled his
kingdom, the Rishis, the gods, and men, all lived together on the earth.
The lives of living creatures were never otherwise. The life-breaths
also, called Prana, Apana, Samana, and the others, when Rama ruled his
kingdom, all performed their functions. All luminous bodies shone
brighter, and calamities never occurred. All his subjects were
long-lived. None died in youth. The dwellers of heaven highly gratified,
used to get, according to (the ordinances of) the four Vedas, libations
of clarified butter and other offerings of food made by men. His realms
were free from flies and gnats; and of beasts of prey and poisonous
reptiles, there were none. And none was of unrighteous tendencies, none
was covetous, and none was ignorant. The subjects, of all the (four)
orders, were engaged in righteous and desirable acts, When the Rakshasas,
about this time obstructed the offerings to the Pitris and the worship of
the gods in Janasthana, Lord Rama, slaying them, caused those offerings
and that worship to be once more given to the Pitris  and the gods. Men
were each blessed with a thousand children, and the period of their lives
was a thousand years. Seniors had never to perform Sraddhas of their
juniors. [97] Youthful in shape, of a dark-blue hue, of red eyes,
possessed of the tread of an infuriated elephant, with arms reaching down
to the knees, and beautiful and massive, of leonine shoulders, of great
strength, and beloved by all creatures, Rama ruled his kingdom for eleven
thousand years. His subjects always uttered his name. While Rama ruled
his kingdom, the world became extremely beautiful. Taking at last his
four kinds of subjects [98] with him Rama went to heaven, having
established his own line consisting of eight houses on the earth. When
even he died, O Srinjaya, who was superior to thee in respect of the four
cardinal virtues and superior to thy son, thou shouldst not lament,
saying 'Oh, Swaitya, Oh, Swaitya,' for thy son who performed no sacrifice
and made no sacrificial present.'"



SECTION LX

"Narada said, 'Even king Bhagiratha, O Srinjaya, we hear, was dead. He
caused the shores of Ganga, called after his name Bhagirath to be covered
with flights of steps made of gold. [99] Surpassing all kings and all
princes, he gave unto the Brahmanas a thousand times thousand damsels
decked with ornaments of gold. All those damsels were upon cars. And unto
every car were yoked four steeds, and behind each car were a hundred
kine. And behind each cow were (many) goats and sheep. King Bhagiratha
gave enormous presents at his sacrifices. For that reason a large
concourse of men assembled there. Afflicted there with Ganga was much
pained. 'Protect Me,' she said and sat down on his lap. And because Ganga
thus sat upon his lap in days of old, therefore, she, like the celestial
dancer Urvasi came to be regarded as his daughter and was named after his
name. And having become the king's daughter, she became his son (by
becoming like a son, the means of salvation unto his deceased
ancestors). [100] Sweet-speeched Gandharvas of celestial splendour,
gratified, sang all this in the hearing of the Rishis, the gods, and
human beings. [101] Thus, O Srinjaya, did that goddess, viz., the
ocean-going Ganga, select lord Bhagiratha, descendant of Ikshvaku, the
performer of sacrifices with profuse gifts (to the Brahmanas), as her
father. His sacrifices were always graced with (the presence of) the very
gods with Indra at their head. And the gods used to take their respective
shares, by removing all impediments, to facilitate those sacrifices in
every way. Possessed of great ascetic merit, Bhagiratha gave unto the
Brahmanas whatever benefit they desired without obliging them to stir
from the place wherever they might entertain those desires. There was
nothing which he could withhold from the Brahmanas. Every one received
from him everything he coveted. At last, the king ascended to the region
of Brahman, through the grace of the Brahmanas. For that object on which
the Rishis that subsisted on the rays of the sun used to wait upon the
sun and the presiding deity of the sun, for that very object they used to
wait upon the lord Bhagiratha, that ornament of the three worlds. When he
died, O Srinjaya, who was superior to thee, as regards the four cardinal
virtues, and who, superior to thee, was much superior to thy son, thou
shouldst not grieve, saying 'Oh, Swaitya, Oh, Swaitya,' for the latter
who performed no sacrifice and made no sacrificial present.'"



SECTION LXI

"Narada said, 'Dilipa, the son of Havila, too, O Srinjaya, we hear, fell
a prey to death. Brahmanas, vested in knowledge of Truth, devoted to the
performance of sacrifices, blessed with children and children's children
and numbering myriads upon myriads, were present at his hundreds of
sacrifices. King Dilipa, having performed various sacrifices, gave away
this earth, filled with treasures, unto the Brahmanas. At the sacrifices
of Dilipa, the roads were all made of gold. The very gods, with Indra at
their head used to come to him regarding him as Dharma himself. The upper
and lower rings of his sacrificial stake were made of gold. Eating his
Raga-khandavas, many persons, at his sacrifices, were seen to lie down on
the roads. While battling over the waters, the two wheels of Dilipa's car
never sank in that liquid. This seemed exceedingly wonderful, and never
occured to other kings, Even those that saw king Dilipa, that firm
bowman, always truthful in speech and giving away profuse gifts at his
sacrifices, succeeded in ascending to heaven. In the abode of Dilipa,
called also Khattanga, these five sounds were always to be heard, viz.,
the sound of Vedic recitations, the twang of bows, and Drink, Enjoy, and
Eat! When he died, O Srinjaya, who was superior to thee in respect of the
four cardinal virtues and who superior to thee, was much superior to thy
son, thou shouldst not, saying, 'Oh, Swaitya, Oh, Swaitya,' grieve for
thy son who performed no sacrifice and made no sacrificial gifts.'" [102]



SECTION LXII

"Narada said, 'Mandhatri' the son of Yuvanaswa, O Srinjaya, we hear, fell
a prey to death. That king vanquished the gods, the Asuras and men. Those
celestials, viz., the twin Aswins, brought him out of his father's womb
by a surgical operations. Once on a time, king Yuvanaswa while chasing
the deer in the forest, became very thirsty and his steeds also became
exceedingly fatigued. Beholding a wreath of smoke, the king (directed by
it) went to a sacrifice and drank the sacred sacrificial butter that lay
scattered there. (The king, thereupon, conceived). Beholding that
Yuvanaswa was quick with child, those best of physicians, viz., the twin
Aswins among the celestials, extracted the child from the king's womb.
Seeing that child of celestial splendour lying on the lap on his father,
the gods said unto one another, 'What shall support this child?' Then
Vasava said, 'Let the child suck my fingers,' Thereupon from the fingers
of Indra issued milk sweet as nectar. And since Indra from compassion,
said, 'He will draw his sustenance from me,' and showed him that
kindness, therefore, the gods named that child Mandhatri. [103] Then jets
of milk and clarified butter dropped into the mouth of Yuvanaswa's son
from the hand of the high-souled Indra. The boy continued to suck the
hand of Indra and by that means to grow. In twelve days he became twelve
cubits in stature and endued with great prowess. And he conquered the
whole of this earth in the course of a single day. Of virtuous soul,
possessed of great intelligence, heroic, devoted to truth and a master of
his passions, Mandhatri vanquished, by his bow Janamejaya and Sudhanwan
and Jaya and Suna [104] and Vrihadratha and Nriga. And the lands lying
between the hill where the sun rises and the hill where he sets, are
known to this day as the dominion of Mandhatri. Having performed a
hundred Horse-sacrifices and a hundred Rajasuya sacrifices also, he gave
away, O monarch, unto the Brahmanas, some Rohita fish made of gold, that
were ten Yojanas in length and one Yojana in breadth. Mountains of
savoury food and comestibles of diverse kinds, after the Brahmanas had
been entertained, were eaten by others, (who came at his sacrifices) and
contributed to their gratification. Vast quantities of food and eatables
and drink, and mountains of rice, looked beautiful as they stood. Many
rivers, having lakes of clarified butter, with diverse kinds of soup for
their mire, curds for their froth and liquid honey for their water,
looking beautiful, and wafting honey and milk, encircled mountains of
solid viands. Gods and Asuras and Men and Yakshas and Gandharvas and
Snakes and Birds, and many Brahmanas, accomplished in the Vedas and their
branches, and many Rishis came to his sacrifices. Amongst those present
there, none was illiterate. King Mandhatri, having bestowed the earth
bounded by the seas and full of wealth upon the Brahmanas, at last
disappeared like the sun. Filling all the points of the compass with his
fame, he repaired to the regions of the righteous. When he died, O
Srinjaya, who excelled thee in the four cardinal virtues and who,
superior to thee, was much superior to thy son, thou shouldst not grieve,
saying, 'Oh, Swaitya, Oh, Swaitya' for the latter who performed no
sacrifice and made no sacrificial gift.'"



SECTION LXIII

"Narada said, 'Yayati, the son of Nahusha, O Srinjaya, we hear, fell a
prey to death. Having performed a hundred Rajasuyas, a hundred
Horse-sacrifices, a thousand Pundarikas, a hundred Vajapeyas, a thousand
Atiratras, innumerable Chaturmasyas, diverse Agnishtomas, and many other
kinds of sacrifices, in all of which he made profuse gifts unto the
Brahmanas, he gave away unto the Brahmanas, having counted it first, the
whole of the wealth that existed on the earth in the possession of
Mlecchas and other Brahmana-hating people. When the gods and the Asuras
were arrayed for battle, king Yayati aided the gods. Having divided the
earth into four parts, he gave it away unto four persons. Having
performed various sacrifices and virtuously begotten excellent offspring
upon (his wives) Devayani, the daughter of Usanas and Sarmishtha, king
Yayati, who was like unto a celestial, roved through the celestial woods
at his own pleasure, like a second Vasava. Acquainted with all the Vedas,
when, however, he found that he was not satiated with the indulgence of
his passions, he then, with his wives, retired into the forest, saying
this: 'Whatever of paddy and wheat and gold and animals and women there
are on earth, even the whole of these is not sufficient for one man.
Thinking of this, one should cultivate contentment.' Thus abandoning all
his desires, and attaining to contentment, the lord Yayati, installing
(his son) on his throne, retired into the forest. When he died, O
Srinjaya, who was superior to thee in respect of the four cardinal
virtues and who, superior to thee, was much superior to thy son, thou
shouldst not, saying, 'Oh, Swaitya, Oh, Swaitya', grieve for the latter
who performed no sacrifice and made no sacrificial present.'"



SECTION LXIV

"Narada said, 'Nabhaga's son, Amvarisha, O Srinjaya, we hear, fell a prey
to death. Alone he battled a thousand times with a thousand kings.
Desirous of victory, those foes, accomplished in weapons, rushed against
him in battle from all sides, uttering fierce exclamations. Aided by his
strength and activity and the skill he had acquired by practice, he cut
off, by the force of his weapons, the umbrellas, the weapons, the
standards, the cars, and the lances of those enemies, and dispelled his
anxieties. [105] Desirous of saving their lives, those men, doffing their
coats of mail, implored him (for mercy). They sought his protection,
saying, 'We yield ourselves to thee.' Reducing them to subjection and
conquering the whole earth, he performed a hundred sacrifices of the best
kind, according to the rites ordained in the scriptures, O sinless one!
Food possessed of every agreeable quality was eaten (at those sacrifices)
by large classes of people. At those sacrifices, the Brahmanas were
respectfully worshipped and greatly gratified. And the regenerate classes
ate sweet-meats, and Purikas and Puras, and Apupas and Sashkalis of good
taste and large size, and Karambhas and Prithumridwikas, and diverse
kinds of dainties, and various kinds of soup, and Maireyaka, and
Ragakhandavas, and diverse kinds of confectionary, well-prepared, soft,
and of excellent fragrance, and clarified butter, and honey, and milk,
and water, and sweet curds, and many kinds of fruits and roots agreeable
to the taste. [106] And they that were habituated to wine drank in due
time diverse kinds of intoxicating drinks for the sake of the pleasure
that those produced, and sang and played upon their musical instruments.
Avid others, by thousands, intoxicated with what they drank, danced and
merrily sang hymns to the praise of Amvarisha; while others, unable to
keep themselves erect, fell down on the earth. In those sacrifices, king
Amvarisha gave, as sacrificial presents, the kingdoms of hundreds and
thousands of kings unto the ten million priests (employed by him) Having
performed diverse sacrifices the king gave unto the Brahmanas, as
sacrificial presents, numbers of princes and kings whose coronal locks
had undergone the sacred bath, all cased in golden coats of mail, all
having white umbrellas spread over their heads, all seated on golden
cars, all attired in excellent robes and having large trains of
followers, and all bearing their sceptres, and in possession of their
treasuries. The great Rishis, seeing what he did, were highly gratified,
and said, 'None amongst men in past times did, none in future will be
able to do, what king Amvarisha of profuse liberality, is doing now. When
he, O Srinjaya, died who was superior to thee in respect of the four
cardinal virtues and who superior to thee, was, much more superior to thy
son, thou shouldst not, therefore, saying, 'Oh, Swaitya, Oh, Swaitya',
grieve for the latter who performed no sacrifice and made no sacrificial
present.'"



SECTION LXV

"Narada said, 'King Sasavindu, O Srinjaya, we hear, fell a prey to death.
Of great beauty and of prowess incapable of being baffled, he performed
diverse sacrifices. That high-souled monarch had one hundred thousand
wives. From each of those wives were born a thousand sons. All those
princes were endued with great prowess. They performed millions of
sacrifices. Accomplished in the Vedas, those kings performed many
foremost of sacrifices. All of them were cased (on occasions of battle)
in golden coats of mail. And all of them were excellent bowmen. All these
princes born of Sasavindu performed Horse-sacrifices. Their father, O
best of monarchs, in the Horse-sacrifices he had performed, gave away,
(as sacrificial presents), all those sons unto the Brahmanas. Behind each
of those princes were hundreds upon hundreds of cars and elephants and
fair maidens decked in ornaments of gold. With each maiden were a hundred
elephants; with each elephant, a hundred cars; with each car a hundred
steeds, adorned with garlands of gold. With each of those steeds were a
thousand kine; and with each cow were fifty goats. The highly blessed
Sasavindu gave away unto the Brahmanas, in the great Horse-sacrifice of
his such unlimited wealth. The king caused as many sacrificial stakes of
gold to be made for that great Horse-sacrifice of his as is the number,
double of sacrificial stakes of wood in other sacrifices of the kind.
There were mountains of food and drink of the height of about two miles
each. Upon the completion of' his Horse-sacrifice, thirteen such
mountains of food and drink remained (untouched). His kingdom abounded in
people that were contented and well-fed. And it was free from all inroads
of evil and the people were perfectly happy. Having ruled for many long
years, Sasavindu, at last, ascended to heaven. When he died, O Srinjaya,
who was superior to thee in respect of the four cardinal virtues and who
superior to thee was, therefore, much more superior to thy son, thou
shouldst not, saying, 'Oh, Swaitya, Oh Swaitya', grieve for the latter
who performed no sacrifice and made no sacrificial present.'"



SECTION LXVI

"Narada said, 'Gaya, the son of Amartarayas, O Srinjaya, we hear, fell a
prey to death, That king, for a hundred years, ate nothing but what
remained of the libations of clarified butter poured into the sacrificial
fire. Agni (gratified with his proof of great devotion) offered to give
him a boon. Gaya solicited the boon (desired), saying, 'I desire to have
a thorough knowledge of the Vedas through ascetic penances, through
practice of Brahmacharya, and of vows and rules, and through the grace of
my superiors. [107] I desire also inexhaustible wealth, through practice
of the duties of my own order and without injury to others. I wish also
that I may always be able to make gifts unto the Brahmanas, with
devotion. Let me also procreate sons upon wives belonging to my own order
and not upon others. Let me be able to give away food with devotion. Let
my heart always delight in righteousness. O (Agni) thou supreme cleanser,
let no impediment overtake me while I am engaged in acts for the
attainment of religious merit.' Saying 'Be it so,' Agni disappeared then
and there. And Gaya also, acquiring all he had asked for, subjugated his
foes in fair fight. King Gaya then performed, for a full hundred years,
diverse kinds of sacrifices with profuse presents unto the Brahmanas and
the vows called Chaturmasyas and others. Every year, for a century, the
king gave (unto the Brahmanas) one hundred and sixty thousand kine, ten
thousand steeds, and one crore gold (nishkas) upon rising (on the
completion of his sacrifices). Under every constellation also he gave
away the presents ordained for each of these occasions. [108] Indeed, the
king performed various sacrifices like another Soma or another Angiras.
In his great Horse-sacrifice, king Gaya, making a golden earth, gave her
away unto the Brahmanas. In that sacrifice, the stakes of king Gaya were
exceedingly costly, being of gold, decked with gems delightful to all
creatures. Capable of killing every wish, Gaya gave those stakes unto
well-pleased Brahmanas and other people. The diverse classes of creatures
dwelling in the ocean, the woods, the islands, the rivers male and
female, the waters, the towns, the provinces, and even in heaven, were
all gratified with wealth and food distributed at Gaya's sacrifices. And
they all said, 'No other sacrifice can come up to this one of Gaya. The
sacrificial altar of Gaya was thirty Yojanas in length, six and twenty
Yojanas in width, and twenty Yojanas in height. And it was made entirely
of gold, and overspread with pearls and diamonds and gems. And he gave
away this altar unto the Brahmanas, as also robes and ornaments. And the
munificent monarch also gave unto the Brahmanas other presents of the
kind laid down (in the scriptures). Upon the completion of that sacrifice
five and twenty hills of food remained untouched, and many lakes and
several beautifully flowing rivulets of juicy drinks, and many heaps,
besides, of robes and ornaments. And in consequence of the merit of that
great sacrifice, Gaya came to be well-known in the three worlds. And due
to that sacrifice are the eternal Banian and the sacred Brahmasara. When
he died, O Srinjaya, who was superior to thee in respect of four cardinal
virtues and who superior to thee, was, therefore, much superior to thy
son, thou shouldst not, saying, 'Oh, Swaitya, Oh, Swaitya,' grieve for
the latter who performed no sacrifice and made no sacrificial present.'"



SECTION LXVII

"Narada said, 'Rantideva, the son of Srinjaya, we hear, fell a prey to
death. That high-souled king had two hundred thousand cooks to distribute
excellent food, raw and cooked, like unto Amrita, unto the Brahmanas, by
day and by night, who might come to his house as guests. [109] The king
gave away unto the Brahmanas his wealth acquired by righteous means.
Having studied the Vedas, he subjugated his foes in fair fight. Of rigid
vows and always engaged in due performance of sacrifices, countless
animals, desirous of going to heaven, used to come to him of their own
accord. [110] So large was the number of animals sacrificed in the
Agnihotra of that king that the secretions flowing from his kitchen from
the heaps of skins deposited there caused a veritable river which from
this circumstance, came to be called the Charmanwati. [111] He,
incessantly gave away nishkas of bright gold unto the Brahmanas, 'I give
thee nishkas.' 'I give thee nishkas,' these were the words incessantly
uttered by him. 'I give thee,' 'I give thee' saying these words he gave
away thousands of nishkas. And once again, with soft words to the
Brahmanas, he gave away nishkas. Having given away, in course of a single
day, one crore of such coins, he thought that he had given away very
little. And, therefore, he would give away more. Who else is there that
would be able to give what he gave? The king gave away wealth, thinking,
If I do not give wealth in the hands of Brahmanas, great and eternal
grief, without doubt, will be mine.' For a hundred years, every
fortnight, he gave unto thousands of Brahmanas a golden bull into each,
followed by a century of kine and eight hundred pieces of nishkas. All
the articles that were needed for his Agnihotra, and all that were needed
for his other sacrifices, he gave away unto the Rishis, including
Karukas [112] and water-pots and plates and beds and carpets and vehicles,
and mansions and houses, and diverse kinds of trees, and various kinds of
viands. Whatever utensils and articles Rantideva possessed were of gold.
They that are acquainted with the history of ancient times seeing the
superhuman affluence of Rantideva, sing this song, viz., 'We have not
seen such accumulated treasures even in the abode of Kuvera; what need be
said, therefore, of human beings?' And people wonderingly said, Without
doubt, the kingdom of Rantideva is made of gold. [113] On such nights,
when guests were assembled in the abode of Rantideva, one and twenty
thousand kine were sacrificed (for feeding them). And yet the royal cook
adorned with begemmed ear-rings, had to cry out, saying, 'Eat as much
soup as you like, for, of meat, there is not as much today as in other
days. Whatever gold was left belonging to Rantideva, he gave even that
remnant away unto the Brahmanas during the progress of one of his
sacrifices. In his very sight the gods used to take the libations of
clarified butter poured into the fire for them, and the Pitris the food
that was offered to them, in Sraddhas. And all superior Brahmanas used to
obtain from him (the means of gratifying) all their desires. When he
died, O Srinjaya, who was superior to thee in respect of the four
cardinal virtues and who, superior to thee was, therefore, much superior
to thy son, thou shouldst not, saying, 'Oh, Swaitya, Oh, Swaitya,' grieve
for the latter who performed no sacrifice and made no sacrificial
present.'"



SECTION LXVIII

"Narada said, 'Dushmanta's son, Bharata, O Srinjaya, we hear, fell a prey
to death. While only a child (living) in the forest, he achieved feats
incapable of being achieved by others. Endued with great strength, he
speedily deprived the very lions, white as snow and armed with teeth and
claws, of all their prowess, and dragged them and bound them (at his
pleasure). He used to check tigers also, that were fiercer and more
ruthless (than lions), and bring them to subjection. Seizing other beasts
of prey possessed of great might, and even huge elephants, dyed with red
arsenic and spotted with other liquid minerals by their teeth and tusks,
he used to bring them to subjection, causing their mouths to become dry,
or obliging them to fly away. Possessed of great might, he used also to
drag the mightiest of buffaloes. And in consequence of his strength, he
checked proud lions by hundreds, and powerful Srimaras and horned
rhinoceroses and other animals. Binding them by their necks and crushing
them to an inch of their lives, he used to let them go. For those feats
of his the regenerate ascetics (with whom he lived) came to call him
Sarvadamana (the controller of all). His mother, at last, forbade him
from torturing animals in that way. Endued with great prowess he
performed a hundred Horse-sacrifices on the banks of the Yamuna, three
hundred such sacrifices on the banks of Saraswati, and four hundred on
the banks of the Ganga. Having performed these sacrifices, he once more
performed a thousand Horse-sacrifices and a hundred Rajasuyas, great
sacrifices, in which his gifts also to the Brahmanas were very profuse.
Other sacrifices, again, such as the Agnishtoma, the Atiratra, the Uktha
and the Viswajit, he performed together with thousands and thousands of
Vajapeyas, and completed without any impediment. The son of Sakuntala,
having performed all these, gratified the Brahmanas with presents of
wealth. Possessed of great fame, Bharata then gave ten thousand billions
of coins, made of the most pure gold, unto Kanwa (who had brought up his
mother Sakuntala as his own daughter). The gods with Indra at their head,
accompanied by the Brahmanas, coming to his sacrifice, set up his
sacrificial stake made entirely of gold, and measuring in width a hundred
Vyamas. [114] And imperial Bharata, of noble soul, that victor over all
foes, that monarch never conquered by any enemy, gave away unto the
Brahmanas beautiful horses and elephants and cars, decked with gold, and
beautiful gems of all kinds, and camels and goats and sheep, and
slaves--male and female--and wealth, and grains and milch cows with
calves, and villages and fields, and diverse kinds of robes, numbering by
millions and millions. When he died, O Srinjaya, who was superior to thee
in respect of the four cardinal virtues and who superior to thee, was,
therefore, much superior to thy son, thou shouldst not, saying, 'Oh,
Swaitya, Oh, Swaitya,' grieve for the latter who performed no sacrifice
and made no sacrificial present.'



SECTION LXIX

"Narada said, 'Vena's son, king Prithu, O Srinjaya, we hear, fell a prey
to death, In the Rajasuya sacrifice he performed, the great Rishis
installed him as Emperor (of the world). He vanquished all, and his
achievements, became known (all over the world). For this he came to be
called Prithu (the celebrated). And because he protected all people from
wounds and injuries, for this he became a true Kshatriya. [115] Beholding
Vena's son, Prithu, all his subjects said, We are highly pleased with
him. In consequence of this affection that he enjoyed of his subjects he
came to be called a Raja. [116] During the time of Prithu, the earth,
without being cultivated, yielded crops in sufficiency. All the kine,
again, yielded milk whenever they were touched. Every lotus was full of
honey. The Kusa blades were all of gold, agreeable to the touch, and
otherwise delightful. And the subjects of Prithu made clothes of these
blades and the beds also on which they lay. All the fruits were soft and
sweet and like unto Amrita (in taste). And these constituted the food of
his subjects, none amongst whom had ever to starve. And all men in
Prithu's time were hale and hearty. And all their wishes were crowned
with fruition. They had nothing to fear. On trees, or in caves, they
dwelt as they liked. His dominions were not distributed into provinces
and towns. The people lived happily and in joy as each desired. When king
Prithu went to the sea, the waves became solid. The very mountains used
to yield him openings that he might pass through them. The standard of
his car never broke (obstructed by anything). Once on a time, the tall
trees of the forest, the mountains, the gods, the Asuras, men, the
snakes, the seven Rishis, the Apsaras, and the Pitris, all came to
Prithu, seated at his ease, and addressing him, said, 'Thou art our
Emperor. Thou art our king. Thou art our protector and Father. Thou art
our Lord. Therefore, O great king, give us boons after our own hearts,
through which we may, for ever, obtain gratification and joy.' Unto them
Prithu, the son of Vena, said, So be it. Then taking up his Ajagava
bow [117] and some terrible arrows the like of which existed not, he
reflected for a moment. He then addressed the Earth, saying, 'Coming
quickly, O Earth! Yield to these the milk they desire. From that, blessed
be thou, I will give them the food they solicit.' Thus addressed by him,
the Earth said, 'It behoveth thee, O hero, to regard me as thy daughter.'
Prithu answered, So be it!--And then that great ascetic, his passions
under control, made all arrangements (for milking the Earth. Then the
entire assemblage of creatures began to milk the Earth). And first of
all, the tall trees of the forest rose for milking her, The Earth then,
full of affection, stood there desiring a calf, a milker, and vessels
(wherein to hold the milk). Then the blossoming Sala became the calf, the
Banian became the milker, torn buds became the milk, and the auspicious
fig tree became the vessel. (Next, the mountains milked her). The Eastern
hill, whereon the Sun rises, became the calf; the prince of mountains,
viz., Meru, became the milker; the diverse gems and deciduous herbs
became the milk; and the stones became the vessels (for holding that
milk). Next, one of the gods became the milker, and all things capable of
bestowing energy and strength became the coveted milk. The Asuras then
milked the Earth, having wine for their milk, and using an unbaked pot
for their vessel. In that act, Dwimurddhan became the milker, and
Virochana, the calf. The human beings milked the Earth for cultivation
and crops. The self-created Manu became their calf, and Prithu himself
the milker. Next, the Snakes milked the Earth, getting poison as the
milk, and using a vessel made of a gourd, Dhritarashtra became the
milker, and Takshaka the calf. The seven Rishis, capable of producing
everything by their fiat, [118] then milked the Earth, getting the Vedas
as their milk. Vrihaspati became the milker, the Chhandas were the
vessel, and the excellent Soma, the calf. The Yakshas, milking the Earth,
got the power of disappearance at will as the milk in an unbaked pot.
Vaisravana (Kuvera) became their milker, and Vrishadhvaja their calf. The
Gandharvas and the Apsaras milked all fragrant perfumes in a vessel made
of a lotus-leaf. Chitraratha became their calf, and the puissant
Viswaruchi their milker. The Pitris milked the Earth, getting Swaha as
their milk in a vessel of silver. Yama, the son of Vivaswat, became their
calf, and (the Destroyer Antaka) their milker. Even thus was the Earth
milked by that assemblage of creatures who all got for milk what they
each desired. The very calves and vessels employed by them are existing
to this day and may always be seen. The powerful Prithu, the son of Vena,
performing various sacrifices, gratified all creatures in respect of all
their desires by gifts of articles agreeable to their hearts. And he
caused golden images to be made of every article on earth, and bestowed
them all on the Brahmanas as his great Horse-sacrifice, [119] The king
caused six and sixty thousand elephants to be made of gold, and all those
he gave away unto the Brahmanas. And this whole earth also the king
caused to be decked with jewels and gems and gold, and gave her away unto
the Brahmanas. When he died, O Srinjaya, who was superior to thee as
regards the four cardinal virtues and who, superior to thee, was,
therefore, much superior to thy son thou shouldst not, saying 'Oh,
Swaitya, Oh, Swaitya,' grieve for the latter who performed no sacrifice
and made no sacrificial present.'"



SECTION LXX

"Narada said, 'Even the great ascetic Rama, the hero worshipped by all
heroes, that son of Jamadagni, of great fame, will die, without being
contented (with the period of his life). Rooting out all evils from the
earth, he caused the primeval Yuga to set in. Having obtained unrivalled
prosperity, no fault could be seen in him. [120] His father having been
slain and his calf having been stolen by the Kshatriyas, he without any
boast, slew Kartavirya who had never been vanquished before by foes. With
his bow he slew four and sixty times ten thousand Kshatriyas already
within the jaws of death. In that slaughter were included fourteen
thousand Brahmana-hating Kshatriyas of the Dantakura country, all of whom
he slew. Of the Haihayas, he slew a thousand with his short club, a
thousand with his sword, and a thousand by hanging. [121] Heroic warriors,
with their cars, steeds, and elephants, lay dead on the field, slain by
the wise son of Jamadagni, enraged at the slaughter of his father. And
Rama, on that occasion, slew ten thousand Kshatriyas with his axe. He
could not quietly bear the furious speeches uttered by those (foes of
his). And when many foremost of Brahmans uttered exclamations, mentioning
the name of Rama of Bhrigu's race, [122] then the valiant son of
Jamadagni, proceeding against the Kashmiras, the Daradas, the Kuntis, the
Kshudrakas, the Malavas, the Angas, the Vangas, the Kalingas, the
Videhas, the Tamraliptakas, the Rakshovahas, the Vitahotras, the
Trigartas, the Martikavatas, counting by thousand, slew them all by means
of his whetted shafts. Proceeding from province to province, fie thus
slew thousands of crores of Kshatriyas. Creating a deluge of blood and
filling many lakes also with blood as red as Indrajopakas or the wild
fruit called Vandujiva, and bringing all the eighteen islands (of which
the earth is composed) under his subjection, that son of Bhrigu's race
performed a hundred sacrifices of great merit, all of which he completed
and in all of which the presents he made unto the Brahmanas were profuse.
The sacrificial altar, eighteen nalas high made entirely of gold, and
constructed according to the ordinance, full of diverse kinds of jewels
and gems, and decked with hundreds of standards, and this earth abounding
in domestic and wild animals, were accepted by Kasyapa as sacrificial
present made unto him by Rama, the son of Jamadagni. And Rama also gave
him many thousand prodigious elephants, all adorned with gold. Indeed,
freeing the earth from all robbers, and making her teem with honest and
graceful inhabitants, Rama gave her away to Kasyapa at his great
Horse-sacrifice. Having divested the earth of Kshatriyas for one and
twenty times, and having performed hundreds of sacrifices, the puissant
hero gave away the earth to the Brahmanas. And it was Marichi (Kasyapa)
who accepted from him the earth with her seven islands. Then Kasyapa said
unto Rama, 'Go out of the earth, at my command.' At the word of Kasyapa,
the foremost of warriors, desirous of obeying the Brahmana's behest,
caused by his arrows the very ocean to stand aside, and repairing to that
best of mountains called Mahendra, continued to live there. Even that
enhancer of the fame of the Bhrigus, possessed of such numberless
virtues, that famous son of Jamadagni, of great splendour, will die.
Superior to thy son, (even he will die). Do not, therefore, grieve for
thy son who performed no sacrifice and made no sacrificial present. All
these, superior to thee as regards the four cardinal virtues and as
regards also a hundred other merits, all these foremost of men, have
died, O Srinjaya, and they that are like them will also die.'"



SECTION LXXI

"Vyasa said, 'Hearing this sacred history of sixteen kings, capable of
enhancing the period of life (of the listener), king Srinjaya remained
silent without saying anything. The illustrious Rishi Narada then said
unto him thus sitting silent, 'O thou of great splendour, hast thou heard
those histories recited by me, and hast thou caught their purport? Or,
are all these lost like Sraddha as performed by a person of regenerate
classes having a Sudra wife?' Thus addressed, Srinjaya then replied with
joined hands, 'O thou that hast wealth of asceticism, having listened to
these excellent and praiseworthy histories of ancient royal sages, all of
whom had performed great sacrifices with profuse presents unto the
Brahmanas, my grief hath all been dispelled by wonder, like the darkness
that is dispelled by the rays of the sun. I have now been cleansed of my
sins, and I do not feel any pain now. Tell me, what shall I do now?'

"Narada said, 'By good luck it is that thy grief hath been dispelled.
Solicit thou the boon that thou desirest. Thou wilt obtain all thou mayst
ask. We never say what is not true.'

"Srinjaya said, 'I am happy with even this, viz., that thou, O holy one,
art gratified with me. He with whom thou, O holy one, art gratified, hath
nothing unobtainable here.'

"Narada said, 'I will once more give thee thy son who was fruitlessly
slain by the robbers, like an animal, slaughtered in sacrifice, taking
him out of terrible hell.'

"Vyasa said, 'Then the son of Srinjaya, of wonderful splendour, appeared,
that child resembling the son of Kuvera himself, bestowed by the
gratified Rishi (on the bereaved father). And king Srinjaya, once more
meeting with his son, became highly delighted. And he performed many
meritorious sacrifices, giving away profuse sacrificial presents upon
completion. Srinjaya's son had not fulfilled the purposes of his being.
He had performed no sacrifice and had no children. Destitute of bravery,
he had perished miserably and not in battle. It was for this reason that
he could be brought back into life. [123] As regards Abhimanyu, he was
brave and heroic. He hath fulfilled the purposes of life, for the brave
son of Subhadra, having blasted his foes by thousands, hath left the
world, falling in the field of battle. Those inaccessible regions that
are attainable by Brahmacharya, by knowledge, by acquaintance with the
scriptures, by foremost of sacrifices, even, these have been obtained by
thy son. Men of knowledge always desire heaven by their righteous deeds.
They that are living in heaven never prefer this world to heaven.
Therefore, it is not easy for any desirable thing that might have been
unattained by him to bring back into the world Arjuna's son slain in
battle and now residing in heaven. Thy son has attained to that eternal
goal which is attained by yogins with eyes shut in contemplation or by
performers of great sacrifices, or people possessed of great ascetic
merit. After death, attaining a new body that hero is shining like a king
in his own immortal rays. Indeed, Abhimanyu has once more got his own
body of lunar essence that is desirable by all regenerate persons. He
deserveth not thy grief. [124] Knowing this, be quiet, and slay thy foes.
Let fortitude be thine. O sinless one, it is the living that stand in
need of our grief, and not they that have attained to heaven. His sins
increase, O king, for whom, the living grieve. Therefore, he that is
wise, abandoning grief, should strive for (the) benefit (of the dead).
The living man should think of the joy, the glory, and the happiness (of
the dead). Knowing this, the wise never indulge in grief, for grief is
painful. Know this to be true. Rise up! Strive (to achieve thy purpose).
Do not grieve. Thou hast heard of the origin of Death, and her unexampled
penances, as also the impartiality of her behaviour towards all
creatures. Thou hast heard that prosperity is unstable. Thou hast heard
how the dead son of Srinjaya was revived. O learned king, do not grieve.
Peace be to thee, I go!'--Having said this, the holy Vyasa disappeared
then and there. Upon the departure of that master of speech, that
foremost of intelligent persons, viz., the holy Vyasa, whose colour was
like that of the clouded sky, Yudhishthira, having derived consolation in
consequence of what he had heard about the sacrificial merit and
prosperity of these great monarchs of olden times, possessed of energy
equal to that of the great Indra himself and all of whom had acquired
wealth by righteous means, mentally applauded those illustrious persons
and became freed from grief. Once more, however, with a melancholy heart
he asked himself, saying, 'What shall we say unto Dhananjaya?'"



SECTION LXXII

"Sanjaya said, 'When that terrible day, so fraught with the slaughter of
creatures, departed, and when the sun set, the beautiful twilight of the
evening spread itself. The troops, O bull of Bharata's race, of both
parties, had retired to their tents. Then the ape-bannered Jishnu, having
slain a large number of Samsaptakas by means of his celestial weapons,
proceeded towards his tent, mounted on that victorious car of his. And as
he was proceeding, he asked Govinda, with voice choked with tears, 'Why
is my heart afraid, O Kesava, and why both my speech falter? Evil omens
encounter me, and my limbs are weak. Thoughts of disaster possess my mind
without living it. On earth, on all sides, various omens strike me with
fear. Of many kinds are those omens and indications, and seen everywhere,
foreboding dire calamity. Is it all right with my venerable superior,
viz., the king with all his friends?'

"Vasudeva said, 'It is evident that everything is right with thy brother
and his friends. Do not grieve, some trifling evil in another direction
will happen.'

"Sanjaya continued, 'Then those two heroes (viz., Krishna and Arjuna),
having adored the Twilight, [125] mounted on their car and proceeded,
talking of the day's battle so destructive of heroes. Having achieved
feats exceedingly difficult of accomplishment, Vasudeva and Arjuna, at
last, reached the (Pandava) encampment. Then that slayer of hostile
heroes, viz., Vibhatsu, beholding the camp joyless and melancholy and
everything to be in confusion, addressed Krishna with an agonised heart,
and said, 'O Janardana, no auspicious trumpet blows today, its blasts
mingled with the beat of drums and the loud blare of conchs. The sweet
Vina also is nowhere played upon in accompaniment with slapping of
palms. [126] Auspicious and delightful songs fraught with praise are
nowhere recited or sung by our bards amongst the troops. The warriors
also, all recede hanging down their heads. They do not tell me beholding
me, as before, of the feats achieved by them. O Madhava, is it all right
with my brothers today? Beholding our own men plunged in grief, I know no
peace. Is it all right, O giver of honours, with the ruler of the
Panchalas, or Virata, or all our warriors, O thou of unfading glory?
Alas, Subhadra's son, ever cheerful, doth not today, with his brothers,
come out with smiles to receive me returning from battle.'

"Sanjaya said, 'Thus conversing, those two, (viz., Krishna and Arjuna),
entered their own camp. And they saw that the Pandavas, all cheerless,
were sitting, plunged in great grief. Beholding his brothers and sons,
the ape-bannered Arjuna became very cheerless. Not seeing the son of
Subhadra there, Arjuna said, 'Pale is the colour I behold of the faces of
you all. I do not, again, see Abhimanyu. Nor doth he come to congratulate
me. I heard that Drona had today formed the circular array. None amongst
you, save the boy Abhimanyu, could break that array. I, however, did not
teach him how to come out of that array, after having pierced it. Did you
cause the boy to enter that array? Hath that slayer of heroes, viz., the
son of Subhadra, that mighty bowman, having pierced that array, through
numberless warriors of the enemy in battle, fallen, at last in the fight?
Oh, tell me, how that hero of mighty arms and red eyes, born (in our
line) like a lion on the mountain breast, and equal unto the younger
brother of Indra himself, hath fallen on the field of battle? What
warrior, deprived on his senses by Death ventured to slay that dear son
of Subhadra, that favourite of Draupadi and Kesava, that child ever loved
by Kunti? Equal unto the high-souled Vrishni hero, Kesava, himself in
prowess and learning and dignity, how hath he been slain on the field of
battle? The favourite son of that daughter of the Vrishni race, always
cherished by me, alas, if I do not see him I will repair to the abode of
Yama. With locks ending in soft curls, of tender years, with eyes like
those of a young gazelle, with tread like that of an infuriated elephant,
tall like a Sala offshoot, of sweet speech accompanied with smiles,
quiet, ever obedient to the behest of his superiors, acting like one of
mature years though tender in age, of agreeable speech, reft of vanity,
of great courage and great energy, of large eyes resembling lotus-petals,
kind to those devoted to him, self-restrained, following nothing mean,
grateful, possessed of knowledge, accomplished in weapons, unretreating
from battle, always delighting in fight, and enhancing the fears of foes,
engaged in the welfare of kinsmen, desirous of victory into sires, never
striking first, perfectly fearless in battle, alas, if I do not behold
that son, I will repair to the abode of Yama. In the counting of
car-warriors always reckoned as a Maharatha, superior to me one and a
half times, of tender years, of mighty arms, even dear to Pradyumna and
Kesava and myself, alas, if I do not behold that son I will repair to the
abode of Yama. Of beautiful nose, of beautiful forehead, of fair eyes and
eyebrows and lips, if I do not behold that face, what peace can my heart
have? Melodious as the voice of the male Kokila, delightful, and sweet as
the warblings of the Vina, without listening to his voice, what peace can
my heart have? His beauty was unrivalled, rare even among the celestials.
Without casting my eyes on that form, what peace can my heart have?
Accomplished in saluting (his superiors) with reverence, and always
obedient to the behests of his sires, alas, if I do not behold him, what
peace can my heart have? Brave in battle, accustomed to every luxury,
deserving of the softest bed, alas, he sleepeth today on the bare earth,
as if there is none to take care of him, although he is foremost of those
that have protectors to look after them. He on whom, while on his bed,
the foremost of beautiful women used to attend, alas, he mangled with
shafts, will have inauspicious jackals, prowling over the field, to
attend upon him today. He who was formerly roused from his slumbers by
singers and bards and panegyrists, alas, he will today be surely awakened
by discordant beasts of prey. That beautiful face of his eminently
deserved to be shaded by the umbrella, alas, the dust of battle-field
will surely befoul today. O child, unfortunate that I am, death forcibly
takes thee away from me, who was never satiated with looking at thee.
Without doubt, that abode of Yama, which is always the goal of persons of
righteous deeds, that delightful mansion, illuminated today by thy own
splendours, is rendered exceedingly beautiful by thee. Without doubt,
Yama and Varuna and Satakratu and Kuvera, obtaining thee as a favourite
guest, are making much of thy heroic self. Thus indulging in diverse
lamentations, like a merchant whose vessel has been sunken. Arjuna,
afflicted with great grief, asked Yudhishthira, saying, 'O, thou of
Kuru's race, hath he ascended to heaven, having caused a great slaughter
among the enemy and contended with the foremost warriors in the face of
battle? Without doubt, while contending single-handed with foremost of
warriors, countless in number, and fighting with vigour and resolution,
his heart turned towards me from a desire of help. While afflicted by
Karna and Drona and Kripa and others with sharp shafts of diverse kinds
and bright points, my sons of little strength, must have repeatedly
thought, 'My father will in this press be my rescuer.' I think, while
indulging in such lamentations, he was felled on the ground by cruel
warriors. Or, perhaps, when he was begotten by me, when he was the nephew
of Madhva, when he was born in Subhadra he could not have uttered such
lamentations. Without doubt, my heart, hard as it is, is made of the
essence of the thunder, since it breaketh not, even though I do not
behold that mighty-armed hero of red eyes. How could those mighty bowmen
of cruel hearts shoot their deep-piercing shafts upon that child of
tender years, who, again, Was my son and the nephew of Vasudeva? That
noble-hearted youth who, coming forward every day, used to congratulate
me, alas, why doth he not present himself today to me when I come back
having slain the foe? Without doubt, overthrown, he lieth today on the
bare earth bathed in blood. Beautifying the earth by his body, he lieth
like the sun fallen (from the firmament). I grieve for Subhadra, who,
hearing of the death in battle of her unretreating son, will, afflicted
with sorrow, cast away her life. What will Subhadra missing Abhimanyu,
say unto me? What also will Draupadi say unto me? Afflicted with grief as
they are, what also shall I say unto them? Without doubt, my heart is
made of the essence of the thunder, since it breaketh not in a thousand
fragments at the sight of my weeping daughter-in-law, pierced with grief.
The leonine shouts of the Dhritarashtras swelling with pride did, indeed,
enter my ears. Krishna also heard Yuyutsu, censuring the heroes (of the
Dhritarashtra army in these words): 'Ye mighty car-warriors, having been
unable to vanquish Vibhatsu, and having slain only a child, why do ye
rejoice? Why, having done what is disagreeable to those two, viz., Kesava
and Arjuna, in battle, why do you in joy roar like lions, when truly the
hour for sorrow is come? The fruits of this sinful deed of Yours will
soon overtake you. Heinous is the crime perpetrated by you. How long will
it not bear its fruits?' Rebuking them in these words, the high-souled
son of Dhritarashtra by his Vaisya wife, went away, casting off his
weapons afflicted with rage and grief. O Krishna, why did you not tell me
all this during the battle? I would then have consumed all those
car-warriors of cruel hearts.'

"Sanjaya continued, 'Then Vasudeva, consoling Partha who was afflicted
with grief on account of his son, who was exceedingly anxious, whose eyes
were bathed in tears, and who was, in fact, overwhelmed with this sorrow
caused by the slaughter of his child, said unto him, 'Do not yield so to
grief. This is the way of all brave, unretreating heroes, especially of
Kshatriyas, whose profession is battle. O foremost of intelligent men,
even this is the goal ordained by the authors of our scriptures for
unretreating heroes engaged in battle. Death is certain for heroes that
do not retreat. There is no doubt that Abhimanyu hath ascended to those
regions that are reserved for persons of righteous acts. O bull of
Bharata's race, even this is coveted by all that are brave, viz., that
they may die in battle, facing their foes. As regards Abhimanyu, he
having slain in battle many heroic and mighty princes, hath met with that
death in the face of battle which is coveted by heroes. Do not grieve, O
tiger among men I The legislators of old have declared this to be the
eternal merit of the Kshatriyas, viz., their death in battle. O best of
the Bharatas, these brothers of thine are all exceedingly cheerless, as
also the king, and these thy friends, seeing thee plunged in grief. O
giver of honours, comfort them in consoling words. That which should be
is known to thee. It behoveth thee not to grieve.' Thus comforted by
Krishna of wonderful deeds, Partha then said these words unto all his
brothers, with voice choked with sorrow: 'O lord of the earth, I desire
to hear how the mighty-armed Abhimanyu, how that hero of large eyes,
resembling lotus-petals, fought. Ye will see that I will exterminate the
foe with his elephants and cars and steeds, I will exterminate in battle
those slayers of my son with all their followers and kinsmen. Ye all are
accomplished in arms. Ye all were armed with weapons, how then could
Subhadra's son be slain, even if it were the wielder of the thunder-bolt
himself with whom he fought? Alas, if I had known that Pandavas and the
Panchalas would be able to protect my son in battle, I myself would have
then protected him. Ye were then on your cars, ye were shooting your
shafts. Alas, how then could Abhimanyu be slain by the foe, causing a
great carnage in your ranks? Alas, ye have no manliness, nor have ye any
prowess, since in the very sight of you all was Abhimanyu slain. Or, I
should chide my own self, since knowing that ye all are weak, cowardly,
and irresolute, I went away! Alas, are your coats of mail and weapons of
all kinds only ornaments for decking your persons, and were words given
to you only for speaking in assemblies, that ye failed to protect my son
(even though ye were clad in mail, armed from head to foot, and even
though you had assured me in words of your competence)?--Having said
these words, Partha sat down, holding bow and his excellent sword.
Indeed, none could, at that time, even look at Vibhatsu who then
resembled the Destroyer himself in wrath, repeatedly drawing deep
breaths. None of his friends or kinsmen could venture to look at or speak
unto Arjuna, as he sat there exceedingly afflicted with grief on account
of his son, and with face bathed in tears. None! Indeed could address
him, save Vasudeva or Yudhishthira. These two, under all circumstances,
were acceptable to Arjuna. And because they were highly reverenced and
dearly loved, therefore, could they alone address him at such times. Then
king Yudhishthira addressing Partha, of eyes like lotus-petals, who was
then filled with rage and exceedingly afflicted with grief on account of
the death of his son, said these words.



SECTION LXXIII

"Yudhishthira said,--O mighty-armed one, after thou hadst gone towards
the army of the Samsaptakas, the preceptor Drona made fierce endeavours
for seizing me. We succeeded, however, in resisting Drona at the head of
the array at all points, having in that battle, disposed our vigorously
contending car-divisions in counter-array. Held in check by a large
number of warriors, and myself also having been well protected, Drona
began to smite us with great activity, afflicting us with his whetted
shafts. Thus afflicted by him, we could not then even gaze at his army,
far less face it in battle. All of us then, addressing thy son by
Subhadra, who was equal to thyself, O lord, in prowess said unto him,  [O
son, pierce this array of Drona!]--That valorous hero thus urged by us,
then sought, like a good horse, to take that burden on himself, however
unbearable it might have been for him. Endued as he was with thy energy,
aided by that knowledge of weapons which he derived from thee, that child
then penetrated unto that array, like Garuda penetrating into the ocean.
As regards ourselves, we followed that hero, that son of Subhadra,
desirous in that battle, of penetrating (into the Dhritarashtra army) by
the same path by which Abhimanyu had entered it. Then, O sire, the
wretched king of the Sindhus, viz., Jayadratha, in consequence of the
boon granted to him by Rudra, checked all of us! Then Drona, Kripa and
Karna and Drona's son, and the king of the Kosalas, and Kritavarman,
these six car-warriors surrounded the son of Subhadra. Having surrounded
that child all those great car-warriors--too many for him although he was
contending to the utmost of his power, deprived him of his car. After he
had been deprived of his car, Dussasana's son, though he himself had a
hair-breadth escape, succeeded, as chance would have it, in making
Abhimanyu, meet with his end. As regards Abhimanyu, he, having slain many
thousands of men and steeds and elephants, and eight thousand cars, and
once more nine hundred elephants, two thousand princes, and a large
number of heroic warriors unknown to fame, and despatching in that battle
king Vrihadvala also to heaven, at last, through ill luck, met with his
own death. Thus hath occurred this event that so enhances our grief! That
tiger among men hath even thus ascended to heaven! Hearing these words
uttered by king Yudhishthira, Arjuna, saying--Oh son!--and breathing a
deep sigh, fell down on the earth in great pain. Then all the warriors of
the Pandavas, surrounding Dhananjaya with cheerless faces began, filled
with grief, to look at one another with winkless eyes. Recovering
consciousness then, Vasava's son became furious with rage. He seemed to
be in a feverish tremor, and sighed frequently. Squeezing his hands,
drawing deep breaths, with eyes bathed in tears, and casting his glances
like a mad man, he said these words.'

"Arjuna said,---'Truly do I swear that tomorrow I will slay Jayadratha!
If from fear of death, he doth not forsake the Dhritarashtras, or implore
our protection, or the protection of Krishna that foremost of men or of
thine, O king, I shall assuredly slay him tomorrow! Forgetting his
friendship for me, engaged in doing what is agreeable to Dhritarashtra's
son, that wretch is the cause of the child's slaughter! Tomorrow I will
slay him! Whoever they may be that will encounter me in battle tomorrow
for protecting him, be it Drona, or Kripa, O king, I will cover them all
with my arrow! Ye bulls among men, if I do not achieve even this in
(tomorrow's) battle, let me not attain the region., reserved for the
righteous, ye foremost of heroes! Those regions that are for them that
slay their mothers, or for them that slay their fathers, or them that
violate their preceptor's beds, or them that are vile and wicked, or them
that cherish envy against the righteous, or them that speak ill of others
or them that appropriate the wealth confidingly deposited with them by
others, or them that are betrayers of trusts, or them that speak ill of
wives enjoyed by them before, or them that have slain Brahmanas, or them
that have killed kine, or them that eat sugared milk and rice, or food
prepared of barley, or pot-herbs, or dishes prepared of milk, sesamum,
and rice, or thin cakes of powdered barley fried in clarified butter or
other kinds of cakes, or meat, without having dedicated the same to the
gods,--even those regions shall speedily be mine if I do not slay
Jayadratha!--Those regions to which they go that offer insults to
Brahmanas devoted to the study of the Vedas, or otherwise worthy of
respect, or to those that are their preceptors, (those regions shall
speedily be mine if I do not slay Jayadratha!) That end which becomes
theirs who touch Brahmanas or fire with the feet, that end which becomes
theirs who throw phlegm and excreta and eject urine into water, even that
miserable end shall be mine, if I do not slay Jayadratha! That end which
is his who bathes (in water) in a state of nudity, or his who does not
hospitably entertain a guest, that end which is theirs who receive
bribes, speak falsehood, and deceive and cheat others, that end which is
theirs who offend against their own souls, or who falsely utter praises
(of others), or of those low wretches who eat sweetmeats in the sight of
servants and sons and wives and dependents without sharing the same with
those, that awful end shall be mine if I do not slay Jayadratha! That end
which overtakes the wretch of ruthless soul who without supporting a
righteous and obedient protege casts him off, or him who, without giving
unto a deserving neighbour the offerings in Sraddhas, giveth them away
unto those that deserve them not, that end which is his who drinks wine,
or his who insults those that are worthy of respect, or his who is
ungrateful, or his who speaketh ill of his brothers, that end shall soon
be mine if I do not stay Jayadratha! The end of all those sinful persons
whom I have not mentioned, as also of those whom I have mentioned, shall
soon be attained by me, if after this night passes away, I do not slay
Jayadratha tomorrow:

"--Listen now to another oath of mine! If tomorrow's sun set without my
slaying that wretch, then even here I shall enter the blazing fire! Ye
Asuras and gods and men. Ye birds and snakes, ye Pitris and all wanderers
of the night, ye regenerate Rishis and celestial Rishis, ye mobile and
immobile creatures, ye all that I have not mentioned, ye will not succeed
in protecting my foe from me! If he enters the abode of the nether
region, or ascends the firmament, or repairs to the celestials, or the
realms of the Daityas, I shall still, with a hundred arrows, assuredly
cut off, on the expiration of this night, the head of Abhimanyu's foe!--'

"Sanjaya continued,--'Having uttered these words, Arjuna began to stretch
Gandiva with both his arms. Transcending Arjuna's voice the sound of that
bow rose and touched the very heavens. After Arjuna had taken that oath,
Janarddana, filled with wrath, blew his conch, Panchajanya. And Phalguna
blew Devadatta. The great conch Panchajanya, well filled with the wind
from Krishna's mouth, produced a loud blare. And that blare made the
regents of the cardinal and the subsidiary points, the nether regions,
and the whole universe, to shake, as it happens at the end of the Yuga.
Indeed after the high-souled Arjuna had taken the oath, the sound of
thousands of musical instruments and loud leonine roars arose from the
Pandava camp.



SECTION LXXIV

"Sanjaya said, 'When the spies (of Duryodhana), having heard that loud
uproar made by the Pandavas desirous of victory, informed (their masters
of the cause), Jayadratha, overwhelmed with sorrow, and with heart
stupefied with grief, and like one sinking in a fathomless ocean of
distress, slowly rose up and having reflected for a long while, proceeded
to the assembly of the kings. Reflecting for a while in the presence of
those gods among men, Jayadratha, in fear of Abhimanyu's father and
covered with shame, said these words--He who in Pandu's soil was begotten
by Indra under the influence of desire, that wicked wretch is thinking of
despatching me to the abode of Yama! Blessed be ye, I shall, therefore go
back to my home from desire of life! Or, ye bulls among Kshatriyas,
protect me by the force of your weapons! Partha seeks to slay me, ye
heroes, render me fearless! Drona and Duryodhana and Kripa, and Karna,
and the ruler of the Madras, and Valhika, and Dussasana and others, are
capable of protecting a person who is afflicted by Yama himself. When
however, I am threatened by Phalguna alone, will not all these the lords
of earth, will not all of you, joined together, be able to protect me?
Having heard the shouts of joy of the Pandavas, great hath been my fear.
My limbs, ye lords of earth, have become powerless like those of a person
on the point of death? Without doubt, the wielder of Gandiva hath sworn
for my death! It is for this that the Pandavas are shouting in joy at a
time when they should weep! Let alone the rulers of men, the very gods
and Gandharvas, the Asuras, the Uragas, and the Rakshasas, cannot venture
to baffle a vow of Arjuna. Therefore, ye bulls among men, blessed be ye,
give me permission (to leave the Kuru camp). I want to make myself
scarce. The Pandavas will no longer be able to find me! While indulging
in such lamentations, with heart agitated by fear, king Duryodhana,
always looking upon the accomplishment of his own business to be
preferable to everything else, said unto him these words-Do not fear, O
tiger among men! O bull among men, who will seek to encounter thee in
battle when thou will remain in the midst of these Kshatriya heroes!
Myself, Vikartana's son, Karna, Chitrasena, Vivinsati, Bhurisravas, Sala,
Salya, the invincible Vrishasena, Purumitra, Jaya, Bhoja, Sudakshina the
ruler of the Kamvojas, Satyavrata, the mighty-armed, Vikarna, Durmukha,
Dussasana, Subahu, the ruler of the Kalingas, with his weapons upraised,
Vinda and Anuvinda of Avanti, Drona, Drona's son, and Suvala's son
(Sakuni),--these and numerous other kings will, with their forces, face
the battle surrounding thee on all sides! Let the fever of thy heart,
therefore, be dispelled! Thou art thyself one of the foremost of
car-warriors! O thou of immeasurable splendour, thou thyself art a hero!
Being what thou art how canst thou then see any cause of fear, O king of
the Sindhus! The eleven Akshauhinis of troops I own will carefully fight
for protecting thee! Therefore, do not fear, O king of the Sindhus! Let
thy fears be dispelled!'

'Sanjaya continued, 'Thus comforted, O monarch, by thy son, the king of
the Sindhus then, accompanied by Duryodhana, repaired that very night to
Drona (the generalissimo of the Kuru army). Then, O king, having touched
Drona's feet with reverence, and taken his seat with humility, he asked
the preceptor these words--In hitting the aim, in hitting it from it
distance, in tightness of hand, and in the force of the stroke, O
illustrious one, tell the difference between myself and Phalguna! O
preceptor, I wish to know accurately the difference as regards
proficiency (in the science of arms) between myself and Arjuna! Say it
unto me truly'

"Drona said, 'Of tutorial instruction, both of you, i.e., thyself and
Arjuna, have had the same measure, O son! In consequence, however, of
yoga and the hard life led by Arjuna, he is superior to thee! Thou
shouldst not, however, for any reason, cherish fear of Partha! Without
doubt, I will, O son, protect thee from this fear! The very gods, cannot
prevail over him who is protected by my arms! I will form an array which
Partha will not succeed in piercing! [127] Therefore contained thou in
battle, do not fear, observing the duties of thy own order! O mighty
car-warrior, tread in the track of thy sires and grandsires! Having duly
studied the Vedas, thou hast poured libations, according to the
ordinance, into fire! Thou hast also performed many sacrifices: Death
cannot, therefore, be an object of terror to thee! (For if thou diest),
attaining then to that great good fortune which is unattainable by vile
men, thou will acquire all those excellent regions in heaven that are
attainable by the might of one's arms! The Kaurvas, the Pandavas, the
Vrishnis, and other men, as also myself with my son, are all mortal and
short-lived! Think of this. One after another, all of us, slain by Time
which is all powerful, shall go to the other world, carrying with us only
our respective deeds I Those regions that ascetics acquire by undergoing
severe penances, those regions are acquired by heroic Kshatriyas that are
observant of the duties of their order. Even thus was the ruler of the
Sindhus consoled by Bharadwaja's son. Banishing his fear of Partha, he
set his heart on battle. Then, O king thy troops also felt great delight,
and the loud sounds of musical instruments were heard, mingled with
leonine shouts.'"



SECTION LXXV

"Sanjaya said, 'After Partha had vowed the death of the ruler of the
Sindhus, the mighty-armed Vasudeva addressed Dhananjaya and said,--With
the consent of thy brothers (alone, but without consulting me), thou hast
sworn, saying--I will slay the ruler of the Sindhus! This hath been an
act of great rashness (on thy part)! Without consulting me, thou hast
taken up a great weight (upon thy shoulders)! Alas, how shall we escape
the ridicule of all men? I had sent some spies into the camp of
Dhritarashtra's son. Those spies, quickly coming unto me, gave me this
information, viz., that after thou, O lord, hadst vowed to slay the ruler
of the Sindhus, loud leonine shouts, mingled with the sounds of (our)
musical instruments, were heard by the Dhritarashtras. In consequence of
that uproar, the Dhritarashtras, with their well-wishers, became
terrified,--These leonine shouts are not, causeless!--thought they, and
waited (for what would ensue). O thou of mighty arms, an uproarious din
then arose amongst the Kauravas, of their elephants and steeds and
infantry. And a terrible rattle was also heard of their cars.--Having
heard of the death of Abhimanyu, Dhananjaya, deeply afflicted will in
wrath come out in the night for battle!--Than king even thus, they waited
(ready for battle). While preparing themselves. O thou of eyes like
lotus-petals, they then learnt truly the vow about the slaughter of the
ruler of the Sindhus, made by thee that art wedded to truth. [128] Then
all the counsellors of Suyodhana became heartless and frightened like
little animals. As regards king Jayadratha, that ruler of the Sindhus and
the Sauviras, overwhelmed with grief and becoming thoroughly cheerless he
stood up and entered his own tent with all his counsellors. Having
consulted (with them) about every remedy that could benefit him at a time
when he stood in need of consultation, he proceeded to the assembly of
the (allied) kings and there said these words unto Suyodhana--Dhananjaya
thinking me to be the slayer of his son, will tomorrow encounter me in
battle! He hath, in the midst of his army, vowed to stay me! That vow of
Savyasachin the very gods and Gandharvas and Asuras and Uragas and
Rakshasas cannot venture to frustrate! Protect me, therefore, ye all in
battle! Let not Dhananjaya, placing his foot on your head, succeed in
hitting the mark! Let proper arrangements be made in respect of this
matter! Or, if, O delighter of the Kurus, you think that you will not
succeed in protecting me in battle, grant me permission then, O king, so
that I may return home! Thus addressed (by Jayadratha), Suyodhana became
cheerless and sat, hanging down his head. Ascertaining that Jayadratha
was in a great fright, Suyodhana began to reflect in silence. Beholding
the Kuru king to be greatly afflicted, king Jayadratha, the ruler of the
Sindhus, slowly said these words having a beneficial reference to
himself--I do not behold here that bowman of superior energy who can
baffle with his arms the weapons of Arjuna in great battle! Who, even if
it be Satakratu himself, will stay in front of Arjuna having Vasudeva for
his ally, while wielding the bow Gandiva? It is heard that lord Maheswara
himself of supreme energy had been encountered, before this, by Partha on
foot, on the mountains of Himvat! Urged by the chief of the celestials,
he slew on a single car, a thousand Danavas dwelling in Hiranyapura! That
son of Kunti is now allied with Vasudeva of great intelligence. I think
that he is competent to destroy the three worlds including the very gods.
I wish that you will either grant me permission (to leave the field for
my home) or that the high-souled and heroic Drona with his son will
protect me! Or, I would await thy pleasure!--O Arjuna, (thus addressed by
Jayadratha) king Suyodhana humbly beseeched the preceptor in this
matter. [129] All remedial measures have been adopted. Cars and steeds
have been arranged. Karna and Bhurisravas, and Drona's son, and the
invincible Vrishasena, and Kripa, and the ruler of the Madras, these six
will be in (Jayadratha's) van. Drona will form an array half of which
will be a Sakata [130] and half a lotus. In the middle of the leaves of
that lotus will be a needle-mouthed array. Jayadratha, that ruler of the
Sindhus, difficult of being conquered in battle, will take his stand, by
it, protected by heroes! In (the use of) the bow, in weapons, in prowess,
in strength, and also in lineage, those six car-warriors, O Partha are
without doubt, exceedingly difficult of being borne. Without first
vanquishing those six car-warriors, access to Jayadratha will not to be
had. Think, O Arjuna, of the prowess of each of those six, O tiger among
men, when united together, they are not capable of being easily
vanquished! We should, therefore, once again, take counsel with
well-wishing counsellors, conversant with policy, for our benefit and for
the success of our object!'"



SECTION LXXVI

"Arjuna said, 'These six car-warriors of the Dhritarashtra army whom thou
regardest to be so strong their (united) energy, I think is not equal to
even half of mine! Thou shalt see, O slayer of Madhu, the weapons of all
these cut off and baffled by me when I go against them for slaying
Jayadratha! In the very sight of Drona and all his men, I will fell the
head of the ruler of the Sindhus, on the earth, beholding which they will
indulge in lamentations. If the Siddhas, the Rudras, the Vasus, with the
Aswins, the Maruts with Indra: (at their head) the Viswadevas with other
gods, the Pitris, the Gandharvas, Garuda, the Ocean, the mountains, the
firmament, Heaven, Earth, the point of the compass (cardinal and
subsidiary), and the regents of those points, all the creatures that are
domestic and all that are wild, in fact if all the mobile and the
immobile beings together, become the protectors of the ruler of the
Sindhus, yet, O slayer of Madhu, shalt thou behold Jayadratha slain by me
tomorrow in battle with my arrows! O Krishna, I swear by Truth, I touch
my weapons (and swear by them), that I shall, O Kesava, at the very
outset, encounter that Drona, that mighty bowman, who hath become the
protector of that sinful wretch Jayadratha! Suyodhana thinks that this
game (of battle) resteth on Drona! Therefore, piercing through the very
van commanded by Drona himself, I shall get at Jayadratha! Thou shalt
tomorrow behold the mightiest of bowmen riven by me in battle by means of
my shafts endued with fierce energy, like summits of a hill riven by the
thunder, Blood shall flow (in torrents) from the breasts of fallen men
and elephants and steeds, split open by whetted shafts failing fast upon
them! The shafts shot from Gandiva, fleet as the mind or the wind, will
deprive thousands of men and elephants and steeds of life! Men will
behold in tomorrow's battle those weapons which I have obtained from Yama
and Kaurva and Varuna and Indra and Rudra! Thou shalt behold in
tomorrow's battle the weapons of all those who come to protect the ruler
of the Sindhus, baffled by me with my Brahma weapon! Thou shalt in
tomorrow's battle, O Kesava, behold the earth strewn by me with the heads
of kings cut off by the force, of my shafts! (Tomorrow) I shall gratify
all cannibals, rout the foe, gladden my friends, and crush the ruler of
the Sindhus! A great offender, one who hath not acted like a relative,
born in a sinful country, the ruler of the Sindhu, slain by me, will
sadden his own. Thou shalt behold that ruler of the Sindhus, of sinful
behaviour, and brought up in every luxury, pierced by me with my shafts!
On the morrow, O Krishana, I shall do that which shall make Suyodhana
think that there is no other bowman in the world who is equal to me! My
Gandiva is a celestial bow! I myself am the warrior. O bull among men!
Thou, O Hrishikesa, art the charioteer! What is that I will not be able
to vanquish? Through thy grace, O holy one, what is there unattainable by
me in battle? Knowing my prowess to be incapable of being resisted, why,
O Hrishikesa, dost thou, yet rebuke me? As Lakshmi is ever present in
Soma, as water is ever present in the Ocean, know this, O Janarddana,
that even so is my vow ever accomplished! Do not think lightly of my
weapons! Do not think lightly of my tough bow! Do not think lightly of
the might of my arms! Do not think lightly of Dhananjaya! I shall go to
battle in such a way that I shall truly win and not lose! When I have
vowed it, know that Jayadratha hath already been slain in battle! Verily,
in the Brahmana is truth; verily, in the righteous is humility; verily,
in sacrifice is prosperity; verily, in Narayana is victory!

"Sanjaya continued,--'Having said these words unto Hrishikesa, the son of
Vasudeva, having himself said so unto his own self, Arjuna in a deep
voice, once more addressed lord Kesava, saying--Thou shouldst O Krishna,
so act that my car may be well equipt as soon as this night dawns, since
grave is the task that is at hand!'"



SECTION LXXVII

"Sanjaya said, 'Both Vasudeva and Dhananjaya, afflicted with sorrow and
grief and frequently sighing like two snakes, got no sleep that night.
Understanding that both Nara and Narayana were in rage, the gods with
Vasava became very anxious thinking, 'What will come of it?' Fierce
winds, that were again dry and foreboded danger, began to blow. And a
headless trunk and a mace appeared on the disc of the sun. And although
it was cloudless, frequent thunders were heard, of loud report, mixed
with flashes of lightning. The earth with her mountains and waters and
forests, shook. The seas, those habitation of Makaras, swelled O king, in
agitation. The rivers ran in directions opposite to their usual course.
The nether and upper lips of car-warriors and steeds and men and
elephants began to tremble. And as if for gladdening the cannibals, on
that occasion foreboding a great accession of population to the domain of
Yama, the animals (on the field) began to eject urine and excreta, and
utter loud cries of woe. Beholding these fierce omens that made the hair
stand on end, and hearing also of the fierce vow of the mighty Arjuna,
all thy warriors, O bull of Bharata's race became exceedingly agitated.
Then the mighty-armed son of Pakasasana said unto Krishna. 'Go, and
comfort thy sister Subhadra with her daughter-in-law. And, O Madhava, let
also that daughter-in-law, and her companions, be comforted by thee; O
lord, comfort them with soothing words that are again fraught with
truth.' Thus addressed, Vasudeva, with a cheerless heart, wending to
Arjuna's abode, began to comfort his sorrowing sister afflicted with
grief on account of the death of her son.'

"Vasudeva said, 'O lady of Vrishni's race, do not grieve, with thy
daughter-in-law, for thy son. G timid one, all creatures have but one end
ordained by Time. The end thy son hath met with-that becometh a hero of
proud lineage, especially who is a Kshatriya. Do not, therefore, grieve.
By good luck it is that mighty car-warrior of great wisdom, of prowess
equal to that of his father, hath, after the Kshatriya custom, met with
an end that is coveted by heroes. Having vanquished numberless foes and
despatched them unto Yama's presence, he hath himself repaired to those
eternal regions, that grant the fruition of every wish, and that are for
the righteous. Thy son hath attained that end which the righteous attain
by penance, by Brahmacharya, by knowledge of the scriptures, and by
wisdom. The mother of a hero, the wife of a hero, the daughter of a hero,
and a kinsman of heroes, O amiable one, grieve not thou for thy son who
hath obtained the supreme end. The wretched ruler of the Sindhus, O
beautiful lady, that murderer of a child, that perpetrator of a sinful
act, shall, with his friends and kinsmen, obtain the fruit of this
arrogance of his on the expiry of this night. Even if he enters the abode
of Indra himself he will not escape from the hands of Partha. Tomorrow
thou shalt hear that the head of the Sindhus hath, in battle, been cut
off from his trunk to roll on the outskirts of Samantapanchaka! Dispel
thy sorrow, and do not grieve. Keeping the duties of a Kshatriya before
him, thy brave son hath attained the end of the righteous, that end,
viz., which we here expect to obtain as also others that bear arms as a
profession. Of broad chest, mighty arms, unreturning, a crusher of
car-warriors, thy son, O beautiful lady, hath gone to heaven. Drive away
this fever (of thy heart). Obedient to his sires and maternal relations,
that heroic and mighty car-warriors of great prowess hath fallen a prey
to death, after having slain thousands of foes comfort
thy-daughter-in-law, O queen! Do not grieve too much, O Kshatriya lady!
Drive away thy grief, O daughter, as thou shalt hear such agreeable news
on the morrow. That which Partha hath vowed must be accomplished. It
cannot be otherwise. That which is sought to be done by thy husband can
never remain unaccomplished. Even if all human beings and snakes and
Pisachas and all the wanderers of the night and birds, and all the gods
and the Asuras, help the ruler of the Sindhus on the field of battle; he
shall still, with them, cease to exist tomorrow.'"



SECTION LXXVIII

"Sanjaya said, 'Hearing these words of the high-souled Kesava, Subhadra,
afflicted with grief on account of the death of her son, began to indulge
in these piteous lamentations: 'Oh, son of my wretched self, O thou that
wast in prowess equal to thy father, O child, how couldst thou perish,
going to battle! Alas, how doth that face of thine which resembleth the
blue lotus and is graced with beautiful teeth and excellent eyes, now
seem, now that, O child, it is covered with battle's dust! Without doubt,
thee so brave and unreturning, thee fallen on the field, with beautiful
head and neck and arms, with broad chest, low belly, thy limbs decked
with ornaments, thee that art endued with beautiful eyes, thee that art
mangled with weapon wounds, thee all creatures are, without doubt,
beholding as the rising moon! Alas, thou whose bed used to be overlaid
with the whitest and costliest sheets, alas, deserving as thou art of
every luxury, how dost thou sleep today on the bare earth, thy body
pierced with arrows? That hero of mighty arms who used of old to be
waited upon by the foremost of beautiful women, alas, how can he, fallen
on the field of battle, pass his time now in the company of jackals! He
who of old was praised with hymns by singers and bards and panegyrists,
alas, he is today greeted by fierce and yelling cannibals and beasts of
prey. By whom, alas, hast thou been helplessly slain when thou hadst the
Pandavas, O lord, and all the Panchalas, for thy protectors? Oh son, O
sinless one, I am not yet gratified with looking at thee. Wretched as I
am, it is evident that I shall have to go to Yama's abode. When again
shall I cast my eyes on that face of thine, adorned, with large eyes and
beautiful locks that smooth face without pimples, from which sweet words
and exquisite fragrance constantly issued? Fie on the strength of
Bhimasena, on the bowmanship of Partha, on the prowess of the Vrishni
heroes, and the might of the Panchalas! Fie on the Kaikeyas, the Chedis,
the Matsyas, and the Srinjayas, they that could not protect thee, O hero,
while engaged in battle! I behold the earth today to be vacant and
cheerless. Without seeing my Abhimanyu, my eyes are troubled with
affliction. Thou wast the sister's son of Vasudeva, the son of the
wielder of Gandiva, and thyself, a hero and an Atiratha. Alas, how shall
I behold the slain! Alas, O hero, thou hast been to me like a treasure in
a dream that is seen and lost. Oh, every thing human is as transitory as
a bubble of water. This thy young wife is overwhelmed with grief on
account of the evil that hath befallen thee. Alas, how shall I comfort
her who is even like a cow without her calf! Alas, O son, thou hast
prematurely fled from me at a time when thou wast about to bear fruit of
greatness, although I am longing for a sight of thee. Without, doubt, the
conduct of the Destroyer cannot be understood even by the wise, since
although thou hast Kesava for thy protector, thou wast yet slain, as if
thou wast perfectly helpless. O son, let that end be thine which is
theirs that perform sacrifices and theirs that are Brahmanas of purified
soul, and theirs that have practised Brahmacharya, and theirs that have
bathed in sacred waters, and theirs that are grateful and charitable and
devoted to the service of their preceptors, and theirs that have made
sacrificial presents in profusion. That end which is theirs that are
brave and unretreating while engaged in battle, or theirs that have
fallen in battle, having slain their foes, let that end be thine. That
auspicious end which is theirs that have given away a thousand kine, or
theirs that have given away in sacrifices, or theirs that give away
houses and mansions agreeable to the recipients, that end which is theirs
that give away gems and jewels to deserving Brahmanas, or theirs that are
punishers of crime, O, let that end be thine. That end which is attained
by Munis of rigid vows by Brahmacharya, or that which is attained by
those women that adhere to but one husband, O son, let that end be thine.
That eternal end which is attained by kings by means of good behaviour,
or by those persons that have cleansed themselves by leading, one after
another, all the four modes of life, and through due observance of their
duties, that end which is theirs that are compassionate to the poor and
the distressed, or theirs that equitably divide sweets amongst themselves
and their dependants, or theirs that are never addicted to deceit and
wickedness, O son, let that end be thine! That end which is theirs that
are observant of vows, or theirs that are virtuous, or theirs that are
devoted to the service of preceptors, or theirs that have never sent away
a guest unentertained, O son, let that end be thine. That end which is
theirs that succeed in distress and the most difficult straits in
preserving the equanimity of their souls, however much scorched they
might be by the fire of grief, O son, let that end be thine. O son, let
that end be thine which is theirs that are always devoted to the service
of their fathers and mothers, or theirs that are devoted to their own
wives only. O son, let that end be thine which is attained by those wise
men who, restraining themselves from the wives of others, seek the
companionship of only their own wives in season. O son, let that end be
thine which is theirs that look upon all creatures with an eye of peace,
or theirs that never give pain to others, or theirs that always forgive.
O son, let that end be thine which is theirs that abstain from honey,
meat, wine, pride and untruth, or theirs that have refrained from giving
pain to others. Let that goal be thine which they attain that are modest,
acquainted with all the scriptures, content with knowledge, and have
their passions under control.'

"And while cheerless Subhadra, afflicted with grief, was indulging in
such lamentations, the princess of Panchala (Draupadi), accompanied by
Virata's daughter (Uttara), came to her. All of them, in great grief,
wept copiously and indulged in heart-rending lamentations. And like
persons reft of reason by sorrow, they fainted away and fell down on the
earth. Then Krishna, who stood, ready with water, deeply afflicted,
sprinkled it over his weeping, unconscious and trembling sister, pierced
in her very heart, and comforting her, said what should be said on such
an occasion. And the lotus-eyed one said, 'Grieve not, O Subhadra! O
Panchali, console Uttara! Abhimanyu, that bull among Kshatriyas, hath
obtained the most laudable goal. O thou of beautiful face, let all the
other men yet alive in our race obtain that goal which Abhimanyu of great
fame hath obtained. Ourselves with all our friends, wish to achieve, in
this battle, that feat, the like of which, O lady, thy son, that mighty
car-warrior, hath achieved without any assistance.' Having consoled his
sister and Draupadi and Uttara thus, that chastiser of foes, viz., the
mighty-armed (Krishna), returned to Partha's side. Then Krishna, saluting
the kings, friends and Arjuna, entered the inner apartments of the
(latter's) tent while those kings also repaired to respective abodes.'"



SECTION LXXIX

"Sanjaya said, 'Then lord Kesava, of eyes like lotus-petals, having
entered the unrivalled mansion of Arjuna, touched water, and spread (for
Arjuna) on the auspicious and even floor an excellent bed of Kusa blades
that were of the hue of the lapis lazuli. And keeping excellent weapons
around that bed, he adorned it duly with garlands of flowers and fried
paddy, perfumes and other auspicious articles. And after Partha (also)
had touched water, meek and submissive attendants brought the usual
nightly sacrifice to the Three-eyed (Mahadeva). Then Partha, with a
cheerful soul, having smeared Madhava with perfumes and adorned with
floral garlands, presented unto Mahadeva the nightly offering. [131] Then
Govinda, with a faint smile, addressed Partha, saying, 'Blessed be thou,
O Partha, lay thyself down, I leave thee.' Placing door-keepers then, and
also sentinels well-armed, blessed Kesava, followed by (his charioteer)
Daruka, repaired to his own tent. He then laid himself down on his white
bed, and thought of diverse measures to be adopted. And the illustrious
one (Kesava) of eyes like lotus petals, began for Partha's sake, to think
of various means that would dispel (Partha's) grief and anxiety and
enhance his prowess and splendour. Of soul wrapt in yoga, that Supreme
Lord of all, viz., Vishnu of wide-spread fame, who always did what was
agreeable to Jishnu, desirous of benefiting (Arjuna), lapsed into yoga,
and meditation. There was none in the Pandava camp who slept that night.
Wakefulness possessed every one, O monarch. And everybody (in the Pandava
camp) thought of this, viz.,--The high-souled wielder of Gandiva, burning
with grief for the death of his son, hath suddenly vowed the slaughter of
the Sindhus. How, indeed, will that slayer of hostile heroes, that son of
Vasava, that mighty-armed warrior, accomplish his vow? The high-souled
son of Pandu hath, indeed made a most difficult resolve. King Jayadratha
is endued with mighty energy. Oh, let Arjuna succeed in fulfilling his
vow. Difficult is that vow which he, afflicted with grief on account of
his son, hath made. Duryodhana's brothers are all possessed of great
prowess. His forces also are countless. The son of Dhritarashtra hath
assigned all these to Jayadratha (as his protectors). Oh, let Dhananjaya
come back (to the camp), having slain the ruler of the Sindhus in battle.
Vanquishing his foes, let Arjuna accomplish his vow. If he fails to slay
the ruler of the Sindhus tomorrow, he will certainly enter into blazing
fire. Dhananjaya, the son of Pritha, will not falsify his oath. If Arjuna
dies, how will the son of Dharma succeed in recovering his kingdom?
Indeed, (Yudhishthira) the son of Pandu hath reposed (all his hopes of)
victory of Arjuna. If we have achieved any (religious) merit, if we have
ever poured libations of clarified butter into fire, let Savyasachin,
aided by the fruits thereof, vanquish all his foes.' Thus talking, O
lord, with one another about the victory (of the morrow), that long
night, O king, of theirs, at last, passed away. In the middle of the
night, Janardana, having awaked, remembered Partha's vow, and addressing
(his charioteer) Daruka, said, 'Arjuna, in grief for the death of his
son, hath vowed. O Daruka, that before tomorrow's sun goes down he will
slay Jayadratha. Hearing of this, Duryodhana will assuredly take counsel
with his counsellors, about how Partha may fail to achieve his object.
His several Akshauhinis of troops will protect Jayadratha. Fully
conversant with the ways of applying all weapons, Drona also, with his
son, will protect him. That matchless hero, the Thousand-eyed (Indra
himself), that crusher of the pride of Daityas and Danavas cannot venture
to slay him in battle who is protected by Drona. I, therefore, will do
that tomorrow by which Arjuna, the son of Kunti, may slay Jayadratha
before the sun sets. My wives, my kinsmen, my relatives, non amongst
these is dearer to me than Arjuna. O Daruka, I shall not be able to cast
my eyes, even for a single moment, on the earth bereft of Arjuna. I tell
thee, the earth shall not be reft to Arjuna. Myself vanquishing them all
with their steeds and elephants by putting forth my strength for the sake
of Arjuna, I will slay them with Karna and Suyodhana. Let the three
worlds tomorrow behold my prowess in great battle, when I put forth my
valour, O Daruka, for Dhananjaya's sake. Tomorrow thousands of kings and
hundreds of princes, with their steeds and cars and elephants, will, O
Daruka, fly away from battle. Thou shalt tomorrow, O Daruka, behold that
army of kings overthrown and crushed with my discus, by myself in wrath
for the sake of the son of Pandu. Tomorrow the (three) worlds with the
gods, the Gandharvas, the Pisachas, the Snakes, and the Rakshasas, will
know me as a (true) friend of Savyasachin. He that hateth him, hateth me.
He that followeth him, followeth me. Thou hast intelligence. Know that
Arjuna is half of myself. When morning comes after the expiry of this
night, thou, O Daruka, equipping my excellent car according to the rules
of military science, must bring it and follow me with it carefully,
placing on it my celestial mace called Kaumodaki, my dart and discus, bow
and arrows, and every other thing necessary. O Suta, making room on the
terrace of my car for my standard and for the heroic Garuda thereon, that
adorns my umbrella, and yoking thereto my foremost of steeds named
Valahaka and Meghapushpa and Saivya and Sugriva, having cased them in
golden mail of the splendour of the sun and fire, and thyself putting on
thy armour, stay on it carefully. Upon hearing the loud and terrible
blast of my conch Panchajanya emitting the shrill Rishava note, [132] thou
wilt come quickly to me. In course of a single day, O Daruka, I shall
dispel the wrath and the diverse woes of my cousin, the son of my
paternal aunt. By every means shall I strive so that Vibhatsu in battle
may slay Jayadratha in the very sight of the Dhartarashtras. O
charioteer, I tell thee that Vibhatsu will certainly succeed in slaying
all these for whose slaughter he will strive.'

"Daruka said, 'He is certain to have victory whose charioteership, O
tiger among men, hath been taken by thee. Whence, indeed, can defeat come
to him? As regards myself, I will do that which thou hast commanded me to
do. This night will bring (on its train) the auspicious morn for Arjuna's
victory.'"



SECTION LXXX

"Sanjaya said, 'Kunti's son, Dhananjaya, of inconceivable prowess
thinking of how to accomplish his vow, recollected the mantras (given to
him by Vyasa). And soon he was lulled in the arms of sleep. Unto that
ape-bannered hero, burning with grief and immersed in thought Kesava,
having Garuda on his banner, appeared in a dream. Dhananjaya of righteous
soul, inconsequence of his love and veneration for Kesava, never omitted
under any circumstances to stand up and advance a few steps for receiving
Krishna. Rising up, therefore, now (in his dream), he gave unto Govinda a
seat. He himself, however, at that time, did not set his heart upon
taking his seat. Then Krishna, of mighty energy, knowing the resolution
of Partha, said, while seated, unto the son of Kunti, these words while
the latter was standing: 'Do not set thy heart, O Partha, on grief. Time
is unconquerable. Time forceth all creatures into the inevitable course.
O foremost of men what for is this grief of thine? Grief should not be
indulged in, O foremost of learned persons! Grief is an impediment to
action. Accomplish that act which should be accomplished. The grief that
maketh a person forgo all efforts is, indeed, O Dhananjaya, an enemy of
that person. A person, by indulging in grief, gladdens his foes and
saddens his friends, while the person is himself weakened. Therefore, it
behoveth thee not to grieve.' Thus addressed by Vasudeva, the
unvanquished Vibhatsu of great learning then said these words of grave
import: 'Grave is the vow that I have made about the slaughter of
Jayadratha. Even tomorrow I shall slay that wicked wretch, that slayer of
my son. Even this hath been my vow, O Kesava! For frustrating my vow,
Jayadratha, protected by all the mighty car-warriors, will be kept in
their rear by the Dhartarashtras. Their force, number, consists, O
Madhava, of remnant, after slaughter, of eleven Akshauhinis of troops,
difficult of being vanquished. Surrounded in battle as he will be by all
of them and by all the great car-warriors, how shall he obtain a sight, O
Krishna, of the wicked rule of the Sindhus? My vow will not be
accomplished, O Kesava! How can a person like me live, having failed to
accomplish his vow? O hero, the non-accomplishment is evident of this (my
vow which to me is a) source of great grief. (At this season of the
year), I tell thee that the sun setteth quickly.' The bird-bannered
Krishna hearing this cause of Partha's grief, touched water and sat with
face turned to the east. And then that hero, of eyes like lotus leaves,
and possessed of great energy, said these words for the benefit of
Pandu's son who had resolved upon the slaughter of the ruler of the
Sindhus, 'O Partha, there is an indestructible, supreme weapon of the
name of Pasupata. With it the god Maheswara slew in battle all the
Daityas! If thou rememberest it now, thou shalt then be able to slay
Jayadratha tomorrow. If it is unknown to thee (now), adore within thy
heart the god having the bull for his mark. Thinking of that god in thy
mind, remember him, O Dhananjaya! Thou art his devotee. Through his grace
thou shalt obtain that rich possession.' Hearing these words of Krishna,
Dhananjaya, having touched water, sat on the earth with concentrated mind
and thought of the god Bhava. After he had thus sat with rapt mind at
that hour called Brahma of auspicious indications, Arjuna saw himself
journeying through the sky with Kesava. And Partha, possessed of the
speed of the mind, seemed to reach, with Kesava, the sacred foot of
Himavat and the Manimat mountain abounding in many brilliant gems and
frequented by Siddhas and Charanas. And the lord Kesava seemed to have
caught hold of his left arm. And he seemed to see many wonderful sights
as he reached (those place). And Arjuna of righteous soul then seemed to
arrive at the White mountain on the north. And then he beheld, in the
pleasure-gardens of Kuvera the beautiful lake decked with lotuses. And he
also saw that foremost of rivers, viz., the Ganga full of water. And then
he arrived at the regions about the Mandara mountains. Those regions were
covered with trees that always bore blossoms and fruits. And they
abounded with stones lying scattered about, that were all transparent
crystal. And they were inhabited by lions and tigers and abounded with
animals of diverse kinds. And they were adorned with many beautiful
retreats of ascetics, echoing with the sweet notes of delightful
warblers. And they resounded also with the songs of Kinnaras. Graced with
many golden and silver peaks, they were illumined with diverse herbs and
plants. And many Mandara trees with their pretty loads of flowers,
adorned them. And then Arjuna reached the mountains called Kala that
looked like a mound of antimony. And then he reached the summit called
Brahmatunga, and then many rivers, and then many inhabited provinces. And
he arrived at Satasinga, and the woods known by the name of Sharyati. And
then he beheld the sacred spot known as the Horse-head, and then the
region of Atharvana. And then he beheld that prince of mountains called
Vrishadansa, and the great Mandara, abounding in Apsaras, and graced with
the presence of the Kinnaras. And roaming on that mountain, Partha, with
Krishna, beheld a spot of earth adorned with excellent fountains, decked
with golden mineral, and possessed of the splendour of the lunar rays,
and having many cities and towns. And he also beheld many seas of
wonderful forms and diverse mines of wealth. And thus going through the
sky and firmament and the earth, he reached the spot called Vishnupada.
And wandering, with Krishna in his company, he came down with great
velocity, like a shaft shot (from a bow). And soon Partha beheld a
blazing mountain whose splendour equalled that of the planets, the
constellations, or fire. And arrived at that mountain, he beheld on its
top, the high-souled god having the bull for his mark, and ever engaged
in ascetic penances, like a thousand suns collected together, and blazing
with his own effulgence. Trident in hand, matted locks on the head, of
snow-white colour, he was robed in bark and skin. Endued with great
energy, his body seemed to be flaming with a thousand eyes. And he was
seated with Parvati and many creatures of brilliant forms (around him).
And his attendants were engaged in singing and playing upon musical
instruments, in laughing and dancing, in moving and stretching their
hands, and In uttering loud shouts. And the place was perfumed with
fragrant odours, and Rishis that worshipped Brahma adored with excellent
hymns of unfading glory, that God who was the protector of all creatures,
and wielded the (great) bow (called Pinaka). Beholding him, Vasudeva of
righteous soul, with Partha, touched the earth with his head, uttering
the eternal words of the Veda. And Krishna adored, with speech, mind,
understanding, and acts, that God who is the first source of the
universe, himself uncreate, the supreme lord of unfading glory: who is
the highest cause of the mind, who is space and the wind, who is the
cause of all the luminous bodies (in the firmament), who is the creator
of the rain, and the supreme, primordial substance of the earth, who is
the object of adoration, with the gods, the Danavas, the Yakshas, and
human beings; who is the supreme Brahma that is seen by Yogins and the
refuge of those acquainted with Shastras, who is the creator of all
mobile and immobile creatures, and their destroyer also; who is the Wrath
that burns everything at the end of the Yuga; who is the supreme soul;
who is the Sakra and Surya, and the origin of all attributes. And Krishna
sought the protection of that Bhava, whom men of knowledge, desirous of
attaining to that which is called the subtle and the spiritual, behold;
that uncreate one is the soul of all causes. And Arjuna repeatedly adored
that Deity, knowing that he was the origin of all creatures and the cause
of the past, the future, and the present. Beholding those two, viz., Nara
and Narayana arrived, Bhava of cheerful soul, smilingly said unto them,
'Welcome are ye, ye foremost of men! Rise up and let the fatigue of your
journey be over. What, O heroes, is the desire in your heart? Let it be
uttered quickly. What is the business that has brought you hither? I will
accomplish it and do what would benefit you. I will grant everything ye
may desire., Hearing those words of the god, they both rose. And then
with joined hands, the faultless Vasudeva and Arjuna, both of great
wisdom, began to gratify that high-souled deity with an excellent hymn.
And Krishna and Arjuna said, 'We bow to Bhava, to Sarva, to Rudra, to the
boon-giving deity. We bow to the lord of all creatures endued with life,
to the god who is always fierce, to him who is called Kapardin! We bow to
Mahadeva, to Bhima, to the Three-eyed, to him who is peace and
contentment. We bow to Isana, to him who is the destroyer of (Daksha's)
sacrifice. Let salutations be to the slayer of Andhaka, to the father of
Kumara, to him who is of blue throat, to him who is the creator.' Let
salutation be to the wielder of Pinaka, to one worthy of the offer of
libations of clarified butter, to him who is truth, to him who is
all-pervading. To him who is unvanquished! To him who is always of blue
locks, to him who is armed with the trident, to him who is of celestial
vision! To him who is Hotri, to him who protects all, to, him who is of
three eyes, to him who is disease, to him whose vital seed fell on fire!
To him who is inconceivable, to him who is the lord of Amvika, to him who
is adored by all the gods! To him who hath the bull for his mark, to him
who is bold, to him who is of matted lock, to him who is a Brahmacharin!
To him who standeth as an ascetic in the water, to him who is devoted to
Brahma, to him who hath never been conquered! To him who is the soul of
the universe, to him who is the creator of the universe, to him who
liveth pervading the whole universe! We bow to thee that art, the object
of the reverence of all, to thee that art the original cause of all
creatures! To thee that art called Brahmachakra, to thee that art called
Sarva, Sankara, and Siva! We bow to thee that art the lord of all great
beings! We bow to thee that hast a thousand heads, to thee that hast a
thousand arms, to thee that art called Death! To thee that hast a
thousand eyes, a thousand legs? To thee whose acts are innumerable! We
bow to thee whose complexion is that of gold, to thee that art cased in
golden mail, to thee that art ever compassionate to thy devotees! O lord,
let our wish be accomplished.'

"Sanjaya continued, 'Having adored Mahadeva in these terms, Vasudeva with
Arjuna then began to gratify him for obtaining (the great) weapon (called
Pasupata).'"



SECTION LXXXI

"Sanjaya said, 'Then Partha, with a cheerful soul and joined hands and
eyes expanded (in wonder), gazed at the god having the bull for his mark
and who was the receptacle of every energy. And he beheld the offerings
he made every night to Vasudeva lying by the side of the Three-eyed
deity. The son of Pandu then, mentally worshipping both Krishna and
Sarva, said unto the latter, 'I desire (to obtain) the celestial weapon.'
Hearing these words of Partha desiring the boon he sought, god Siva
smilingly said unto Vasudeva and Arjuna, 'Welcome to you, ye foremost of
men! I know the wish cherished by you, and the business for which you
have come here. I will give you what you wish. There is a celestial lake
full of Amrita, not far from this place, ye slayers of foes! There were
kept some time back, that celestial bow and arrow of mine. With them I
slew in battle all the enemies of the gods. Bring hither, ye Krishna,
that excellent bow with arrow fixed on it.' Hearing these words of Siva,
Vasudava with Arjuna answered, 'So be it.' And then accompanied by all
the attendants of Siva, those two heroes set out for that celestial lake
which possessed hundreds of heavenly wonders, that sacred lake, capable
of granting every object, which the god, having the bull for his mark,
had indicated to them, And unto that lake, the Rishis Nara and Narayana
(viz., Arjuna and Vasudeva) went fearlessly. And having reached that
lake, bright as the disc of the sun, Arjuna and Achyuta beheld within its
waters a terrible snake. And they beheld there another foremost of
snakes, that had a thousand heads. And possessed of the effulgence of
fire, that snake was vomiting fierce flames. Then Krishna and Partha
having touched water, joined their hands, and approached those snakes,
having bowed unto the god having the bull for his mark. And as they
approached the snakes, conversant as they were with the Vedas, they
uttered the hundred stanzas of the Veda, to the praise of Rudra, bowing
the while with their sincere souls unto Bhava of immeasurable power. Then
those two terrible snakes, in consequence of the power of those
adorations to Rudra, abandoned their snake-forms and assumed the forms of
a foe-killing bow and arrow. Gratified (with what they saw), Krishna and
Arjuna then seized that bow and arrow of great effulgence. And those
high-souled heroes then brought them away and gave them unto the
illustrious Mahadeva. Then from one of the sides of Siva's body there
came out a Brahmacharin of tawny eyes. And he seemed to be the refuge of
asceticism. Of blue throat and red locks, he was endued with great might.
Taking up that best of bows that Brahmacharin stood placing (both the bow
and his feet properly). And fixing the arrow on the bowstring, he began
to stretch the latter duly. Beholding the manner of his seizing the
handle of the bow and drawing the string and placing of his feet, and
hearing also the Mantras uttered by Bhava, the son of Pandu, of
inconceivable prowess, learnt everything duly. The mighty and puissant
Brahmacharin then sped that arrow to that same lake. And he once more
threw that bow also in that self-same lake. Then Arjuna of good memory
knowing that Bhava was gratified with him, and remembering also the boon
the latter had given him in the forest, and the sight also he gave him of
his person, mentally entertained the desire, 'Let all this become
productive of fruit!' Understanding this to be his wish, Bhava, gratified
with him, gave him the boon. And the god also granted him the terrible
Pasupata weapon and the accomplishment of his vow. Then having thus once
more obtained the Pasupata weapon from the supreme god, the invincible
Arjuna, with hair standing on end, regarded his business to be already
achieved. Then Arjuna and Krishna filled with joy, paid their adorations
unto the great god by bowing their heads. And permitted by Bhava both
Arjuna and Kesava, those two heroes, almost immediately came back to
their own camp, filled with transports of delight. Indeed, their joy was
as great as that of Indra and Vishnu when those two gods, desirous of
slaying Jambha, obtained the permission of Bhava that slayer of great
Asuras.'"



SECTION LXXXII

"Sanjaya said, 'While Krishna and Daruka were thus conversing together,
that night, O king, passed away. (When morning dawned), king Yudhishthira
rose from his bed. Paniswanikas and Magadhas and Madhuparkikas and Sutas,
gratified that bull among men (with songs and music). And dancers began
their dance, and sweet-voiced singers sang their sweet songs fraught with
the praises of the Kuru race. And skilled musicians, well-trained (in
their respective instruments), played on Mridangas and Jharjharas and
Bheris, and Panavas, and Anakas, and Gomukhas, and Adamvaras, and conchs,
and Dundubhis of loud sound, and diverse other instruments. That loud
noise, deep as the roar of the clouds, touched the very heavens. And it
awoke that foremost of kings, viz., Yudhishthira, from his slumber.
Having slept happily on his excellent and costly bed, the king awoke.

And the monarch, rising from his bed, proceeded to the bath-room for
performing those acts that were absolutely necessary. Then a hundred and
eight servants, attired in white, themselves washed, and all young,
approached the king with many golden jars filled to the brim. Seated at
his ease on a royal seat, attired in a thin cloth, the king bathed in
several kinds of water fragrant with sandal-wood and purified with
Mantras. His body was rubbed by strong and well-trained servants with
water in which diverse kinds of medicinal herbs had been soaked. He then
washed with adhivasha water rendered fragrant by various odoriferous
substances. Obtaining then a long piece of cloth (for the head) that was
as white as the feathers of the swan, and that had been kept loose before
him, the king tied it round his head for drying the water. Smearing his
body then with excellent sandal-paste, and wearing floral garlands, and
addressing himself in clean robes, the mighty-armed monarch sat with face
towards the cast, and his hands joined together. Following the path of
the righteous, the son of Kunti then mentally said his prayers. And then
with great humility he entered the chamber in which the blazing fire (for
worship) was kept. And having worshipped the fire with faggots of sacred
wood and with libations of clarified butter sanctified with Mantras, he
came out of the chamber. Then that tiger among men, entering a second
chamber, beheld there many bulls among Brahmanas well-acquainted with the
Vedas. And they were all self-restrained, purified by the study of the
Vedas and by vows. And all of them had undergone the bath on the
completion of sacrifices performed by them. Worshippers of the Sun, they
numbered a thousand. And, besides them, there were also eight thousand
others of the same class. And the mighty-armed son of Pandu, having
caused them to utter, in distinct voices, agreeable benedictions, by
making presents to them of honey and clarified butter and auspicious
fruits of the best kind, gave unto each of them a nishka of gold, a
hundred steeds decked with ornaments, and costly robes and such other
presents as were agreeable to them. And making unto them presents also of
kine yielding milk whenever touched, with calves and having their horns
decked with gold and their hoofs with silver, the son of Pandu
circumambulated them. And then seeing and touching Swastikas fraught with
increase of good fortune, and Nandyavartas made of gold, and floral
garlands, water-pots and blazing fire, and vessels full of sun-dried rice
and other auspicious articles, and the yellow pigment prepared from the
urine of the cow, and auspicious and well-decked maidens, and curds and
clarified butter and honey, and auspicious birds and diverse other things
held sacred, the son of Kunti came into the outer chamber. Then, O
mighty-armed one, the attendants waiting in that chamber brought an
excellent and costly seat of gold that was of a circular shape. Decked
with pearls and lapis lazuli, and overlaid with a very costly carpet over
which was spread another cloth of fine texture, that scat was the
handiwork of the artificer himself. After the high-souled monarch had
taken his seat, the servants brought to him all his costly and bright
ornaments. The high-souled son of Kunti put on those begemmed ornaments,
whereupon his beauty became such as to enhance the grief of his foes. And
when the servants began to fan him with white yak-tails of the bright
effulgence of the moon and all furnished with handles of gold, the king
looked resplendent like a mass of clouds charged with lightning. And
bards began to sing his praises, and panegyrists uttered his eulogies.
And singers began to sing unto that delighter of Kuru's race, and in a
moment the voices of the panegyrists swelled into a loud noise. And then
was heard the clatter of car-wheels, and the tread of horse-hoofs. And in
consequence of that noise mingling with the tinkle of elephants' bells
and the blare of conchs and the tread of men, the very earth seemed to
tremble. Then one of the orderlies in charge of the doors, cased in mail,
youthful in years, decked with ear-rings, and his sword hanging by his
side, entering the private apartment, knelt down on the ground, and
saluting with (a bend of) his head the monarch who deserved every
adoration, represented unto that high-souled and royal son of Dharma that
Hrishikesa was waiting to be introduced. Then that tiger among men,
having ordered his servants, 'Let an excellent seat and an Arghya be kept
ready for him,' caused him of Vrishni's race to be introduced and seated
on a costly seat. And addressing Madhava with the usual enquiries of
welcome, king Yudhishthira the just duly worshipped Kesava.'



SECTION LXXXIII

"Sanjaya said, 'Then king Yudhishthira, the son of Kunti, saluting
Devaki's son Janardana, and cheerfully addressed him saying 'Hast thou
passed the night happily, O slayer of Madhu? Are all thy perceptions
clear, O thou of unfading glory? Vasudeva also made similar enquiries of
Yudhishthira. Then the orderly came and represented that the other
Kshatriya warriors were waiting to be introduced. Commanded by the king,
the man introduced that concourse of heroes, consisting of Virata and
Bhimasena and Dhrishtadyumna and Satyaki, and Dhrishtaketu, the ruler of
the Chedis, and the mighty car-warriors, Drupada, and Sikhandin, and the
twins (Nakula and Sahadeva), and Chekitana, and the ruler of the
Kalikayas, and Yuyutsu, of Kuru's race, and Uttamaujas of the Panchalas,
'and Yudhamanyu, and Suvahu, and the (five) sons of Draupadi. These and
many other Kshatriyas, approaching that high-souled bull among the
Kshatriyas, sat down on excellent seats. Those mighty and high-souled
heroes of great splendour viz., Krishna and Yuyudhana, both sat on the
same seat. Then in the hearing of them all, Yudhishthira addressing the
lotus-eyed slayer of Madhu, and said unto him these sweet words: 'Relying
on thee alone, we, like the celestial one, the deity of a thousand eyes,
seek, victory in battle and eternal happiness. Thou art aware, O Krishna,
of the deprivation of our kingdom, our exile at the hands of the foe, and
all our diverse woes. O lord of all, O thou that art compassionate unto
those that are devoted to thee, upon thee wholly rests the happiness of
us all and our very existence, O slayer of Madhu! O thou of Vrishni's
race, do that by which my heart may ever rest on thee! Do also that, O
Lord, by which the proposed vow of Arjuna may be realised. O, rescue us
today from this ocean of grief and rage. O Madhava, become thou today a
boat unto us that are desirous of crossing (that ocean). The car-warriors
desirous of slaying the foe cannot, in battle, do that (for the success
of his object) which, O Krishna, the car-driver can do, if he exerts
himself carefully. O Janardana, as thou always savest the Vrishnis in all
calamities, even so it behoveth thee to save us from this distress, O
mighty-armed one! O bearer of the conch, discus, and mace, rescue the
sons of Pandu sunk in the fathomless and boatless Kuru-ocean, by becoming
a boat unto them. I bow to thee, O God of the lord of the gods, O thou
that art eternal, O supreme Destroyer, O Vishnu, O Jishnu, O Hari, O
Krishna, O Vaikuntha, O best of mate beings! Narada described thee as
that ancient and best of Rishis (called Narayana) that giveth boons, that
beareth the bow Saranga, and that is the foremost of all. O Madhava, make
those words true. Thus addressed in the midst of that assembly by king
Yudhishthira the just, Kesava, that foremost of speakers, replied unto
Yudhishthira in a voice deep as that of clouds charged with rain, saying,
'In all the worlds including that of the celestials, there is no bowman
equal to Dhananjaya, the son of Pritha! Possessed of great energy.
accomplished in weapons, of great prowess and great strength, celebrated
in battle, ever wrathful, and of great energy, Arjuna is the foremost of
men. Youthful in years bull-necked, and of long arms, he is endued with
great strength. Treading like a lion or a bull, and exceedingly beautiful
he will slay all thy foes. As regards myself, I will do that by which
Arjuna, the son of Kunti, may be able to consume the troops of
Dhritarashtra's son like a swelling conflagration. This very day, Arjuna
will, by his arrows despatch that vile wretch of sinful deeds, that
slayer of Subhadra's son, (viz., Jayadratha), to that road from which no
traveller comes back. Today vultures and hawks and furious jackals and
other carnivorous creatures will feed on his flesh. O Yudhishthira, if
even all the gods with Indra become his protectors today, Jayadratha will
still, slain in the thick of battle, repair to Yama's capital. Having
slain the ruler of the Sindhus, Jishnu will come to thee (in the
evening). Dispel thy grief and the fever (of thy heart), O king, and be
thou graced with prosperity.'"



SECTION LXXXIV

"Sanjaya said, 'While Yudhishthira, Vasudeva, and others were thus
conversing, Dhananjaya came there, desirous of beholding that foremost
one of Bharata's race, viz., the king, as also his friends and
well-wishers. After he had entered that auspicious chamber and having
saluted him duly, had taken its stand before the king, that bull among
the Pandavas, (viz., king Yudhishthira), rising up from his seat,
embraced Arjuna with great affection. Smelling his head and embracing him
with his arms, the king blessed him heartily. And addressing him
smilingly, he said, 'It is evident, O Arjuna, that complete victory
certainly awaits thee in battle, judging from thy countenance (bright and
cheerful as it is), and by the fact that Janardana is well-pleased with
thee. Then Jishnu related unto him that highly wonderful incident,
saying, 'Blessed be thou, O monarch, I have, through Kesava's grace,
beheld something exceedingly wonderful.' Then Dhananjaya related
everything he had seen, about his meeting with the Three-eyed god, for
assuring his friends. Then all the hearers, filled with wonder, bent
their heads to the ground. And bowing unto the god having the bull for
his mark, they said, 'Excellent, Excellent!' Then all the friends and
well-wishers (of the Pandavas), commanded by the son of Dharma, quickly
and carefully proceeded to battle, their hearts filled with rage (against
the foe). Saluting the king, Yuyudhana and Kesava and Arjuna, cheerfully
set out from Yudhishthira's abode. And those two invincible warriors,
those two heroes, viz., Yuyudhana, and Janardana, together proceeded on
the same car to Arjuna's pavilion. Arrived there, Hrishikesa, like a
charioteer (by profession), began to equip that car bearing the mark of
the prince of apes and belonging to that foremost of car-warriors (viz.,
Arjuna). And that foremost of cars, of the effulgence of heated gold, and
of rattle resembling the deep roar of the clouds, equipped (by Krishna),
shone brightly like the morning sun. Then that tiger among men, (viz.,
Vasudeva), clad in mail informed Partha, who had finished his morning
prayers, of the fact that 'his car had been properly equipped. Then that
foremost of men in this world, viz., the diadem-decked (Arjuna), clad in
golden armour, with his bow and arrows in hand, circumambulated that car.
And adored and blessed with benedictions about victory by Brahmanas, old
in ascetic penances and knowledge and years, ever engaged in the
performance of religious rites and sacrifices, and having their passions
under control, Arjuna then ascended that great car, that excellent
vehicle, which had previously been sanctified with mantras capable of
giving victory in battle, like Surya of blazing rays ascending the
eastern mountain. And that foremost of car-warriors decked with gold, in
consequence or those golden ornaments of his, on his car like Surya of
blazing splendour on the breast of Meru. After Partha, Yuyudhana. and
Janardana mounted on that car, like the twin Aswins riding the same car
with Indra while coming to the sacrifice of Saryati. Then Govinda, that
foremost of charioteers, took the reins (of the steeds), like Matali
taking the reins of Indra's steeds, while the latter went to battle for
slaying Vritra. [133] Mounted on that best of cars with those two friends,
that slayer of large bodies of foes, viz., Partha, proceeded for
achieving the slaughter of the ruler of the Sindhus, like Soma rising (in
the firmament) with Budha and Sukra, for destroying the gloom of night,
or like Indra proceeding with Varuna and Surya to the great battle (with
the Asuras) occasioned by the abduction of Taraka (the wife of
Vrihaspati). The bards and musicians gratified the heroic Arjuna, as he
proceeded, with the sound of musical instruments and auspicious hymns of
good omen. And the voices of the panegyrists and the bards uttering
benedictions of victory and wishing good day, mingling with the sounds of
musical instruments, became gratifying to those heroes. And an auspicious
breeze, fraught with fragrance, blew from behind Partha, gladdening him
and sucking up the energies of his foes. And at that hour, O king, many
auspicious omens of various kinds appeared to view, indicating victory to
the Pandavas and defeat to thy warriors, O sire! Beholding those
indications of victory, Arjuna, addressing the great bowman Yuyudhana on
his right, said these words: O Yuyudhana! in today's battle my victory
seems to be certain, since O bull of Sini's race, all these (auspicious)
omens are seen. I shall, therefore, go thither where the ruler of the
Sindhus waiteth for (the display of) my energy and in expectation of
repairing to the regions of Yama. Indeed, as the slaughter of the ruler
of the Sindhus is one of my most imperative duties, even so is the
protection of king Yudhishthira the just another of my most imperative
obligations. O thou of mighty arms, be thou today the king's protector.
Thou wilt protect him even as I myself protect him. I do not behold the
person in the world who would be able to vanquish thee. Thou art, in
battle, equal to Vasudeva himself. The chief of the celestials himself is
unable to vanquish thee. Reposing this burden on thee, or on that mighty
car-warrior Pradyumna, I can, O bull among men, without anxiety slay the
ruler of the Sindhus. O thou of the Satwata race, no anxiety need be
entertained on my account. With thy whole heart must thou protect the
king. There where the mighty-armed Vasudeva stayeth, and where I myself
stay, without doubt, the slightest danger to him or me can never befall.'
Thus addressed by Partha, Satyaki, that slayer of hostile heroes, replied
saying, 'So be it.' And then the latter proceeded to the spot where king
Yudhishthira was.'



SECTION LXXXV

(Jayadratha-Vadha Parva)

"Dhritarashtra said, 'After Abhimanyu's slaughter when the next day came,
what did the Pandavas, afflicted with grief and sorrow do? Who amongst my
warriors fought with them? Knowing, as they did, the achievements of
Savyasachin, O tell me, how the Kauravas, could, having perpetrated such
a wrong, remain fearlessly. How could they in battle venture even to gaze
at that tiger among men (viz., Arjuna), as he advanced like the
all-destroying Death himself in fury, burning with grief on account of
the slaughter of his son? Beholding that warrior having the prince of
apes on his banner, that hero grieved on account of his son's death
shaking his gigantic bow in battle, what did my warrior do? What, O
Sanjaya, hath befallen unto Duryodhana? A great sorrow hath overtaken us
today. I do not any longer hear the sounds of joy. Those charming sounds,
highly agreeable to the ear, that were formerly heard in the abode of the
Sindhu king, alas those sounds are no longer heard today. Alas, in the
camp of my sons, the sounds of countless bards and panegyrists singing
their praises, and of dances are no longer heard. Formerly, such sounds
used to strike my ears incessantly. Alas, as they are plunged into grief
I do not any longer hear those sounds uttered (in their camp). Formerly,
O Sanjaya, while sitting in the abode of Somadatta who was devoted to
truth, I used to hear such delightful sounds. Alas, how destitute of
(religious) merit I am, for I observe the abode of my sons today to be
echoing with sounds of grief and lamentations and destitute of every
noise betokening life and energy. In the houses of Vivinsati, Durmukha,
Chitrasena, Vikarna, and other sons of mine, I do not hear the sounds I
used to hear formerly. That great bowman, viz., the son of Drona, who was
the refuge of my sons, upon him Brahmanas and Kshatriyas and Vaisyas, and
a large number of disciples used to wait, who took pleasure day and night
in controversial disputations, in talk, in conversation, in the stirring
music of diverse instruments, and in various kinds of delightful songs,
who was worshipped by many persons among the Kurus, the Pandavas, and the
Satwatas, alas, O Suta, in the abode of that son of Drona no sound can be
heard as formerly. Singers and dancers used, in a large number, to wait
closely upon that mighty bowman, viz., the son of Drona. Alas, their
sounds can no longer be heard in his abode. That loud noise which rose in
the camp of Vinda and Anuvinda every evening, alas, that noise is no
longer heard there. Not in the camp of the Kaikeyas can that loud sound
of song and slapping of palms be heard today which their soldiers,
engaged in dance and revelry, used to make. Those priests competent in
the performance of sacrifices who used to wait upon Somadatta's son, that
refuge of scriptural rites, alas, their sounds can no longer be heard.
The twang of the bowstring, the sounds of Vedic recitation, the whiz of
lances and swords, and rattle of car-wheels, used incessantly to be heard
in the abode of Drona. Alas, those sounds can no longer be heard there.
That swell of songs of diverse realms, that loud noise of musical
instruments, which used to arise there, alas, those can no longer be
heard today. When Janardana of unfading glory came from Upaplavya,
desirous of peace, from compassion for every creature, I then, O Suta,
said unto the wicked Duryodhana: Obtaining Vasudeva as the means, make
peace with the Pandavas, O son! I think the time has come (for making
peace). Do not, O Duryodhana, transgress my command. If thou settest
Vasudeva aside, who now begs thee for peace and addresses thee for my
good, victory thou wilt never have in battle. Duryodhana, however, did
set aside him of Dasarha's race, that bull among all bowmen, who then
spoke what was for Duryodhana's good. By this, he embraced what was
calamitous to himself. Seized by Death himself, that wicked-souled son of
mine, rejecting my counsels, adopted those of Duhsasana and Karna. I
myself did not approve of the game of dice. Vidura did not approve of it.
The ruler of the Sindhus did not, nor Bhishma; nor Salya; nor
Bhurisravas; nor Purumitra; nor Jaya; nor Aswatthaman; nor Kripa; nor
Drona, O Sanjaya! If my son had conducted himself according to the
counsels of these persons, he would then, with his kinsmen and friends
have lived for ever in happiness and peace. Of sweet and delightful
speech ever saying what is agreeable amid their kinsmen, high-born, loved
by all, and possessed of wisdom, the sons of Pandu are sure to obtain
happiness. The man who casteth his eye on righteousness, always and
everywhere obtaineth happiness. Such a man after death, winneth benefit
and grace. Possessed of sufficient might, the Pandavas deserve to enjoy
half the earth. The earth girt by the seas is as much their ancestral
possession (as of the Kurus). Possessed of sovereignty, the Pandavas will
never deviate from the track of righteousness. O child, I have kinsmen to
whose voice the Pandavas will ever listen, such, for instance, as Salya,
Somadatta, the high-souled Bhishma, Drona, Vikarna, Valhika, Kripa, and
others among the Bharatas that are illustrious and reverend in years. If
they speak unto them on thy behalf the Pandavas will certainly act
according to those beneficial recommendations. Or, who amongst these,
thinkest thou, belongs to their party that will speak to them otherwise?
Krishna will never abandon the path of righteousness. The Pandavas are
all obedient to him. Words of righteousness spoken by myself also, those
heroes will never disobey, for the Pandavas are all of righteous soul.'
Piteously lamenting, O Suta, I spoke these and many such words unto my
son. Foolish as he is, he listened not to me! I think all this to be the
mischievous influence of Time! There where Vrikodara and Arjuna are, and
the Vrishni hero, Satyaki, and Uttamaujas of the Panchalas, and the
invincible Yudhamanyu, and the irrepressible Dhrishtadyumna, and the
unvanquished Sikhandin, the Asmakas, the Kekayas, and Kshatradharman of
'the Somakas, the ruler of the Chedis, and Chekitana, and Vibhu, the son
of the ruler of the Kasi, the sons of Draupadi, and Virata and the mighty
car-warrior Drupada, and those tigers among men viz., the twins (Nakula
and Sahadeva), and the stayer of Madhu to offer counsel, who is there in
this world that would fight these, expecting to live? Who else, again, is
there, save Duryodhana, and Karna, and Sakuni, the son of Suvala, and
Duhsasana as their fourth, for I do not see the fifth that would venture
to resist my foes while the latter display their celestial weapons? They
who have Vishnu himself on their car, clad in mail and reins in hand,
they who have Arjuna for their warrior, they can never have defeat! Doth
not Duryodhana now recollect those lamentations of mine? The tiger among
men, Bhishma, thou hast said, has been slain. I think, beholding the
fruits of the words uttered by the far-seeing Vidura, my sons are now
indulging in lamentations! I think, beholding his army overwhelmed by
Sini's grandson and Arjuna, beholding the terraces of his cars empty, my
sons are indulging in lamentations. As a swelling conflagration urged by
the winds consumes a heap of dry grass at the close of winter, even so
will Dhananjaya consume my troops. O Sanjaya, thou art accomplished in
narration. Tell me everything that transpired after the doing of that
great wrong to Partha in the evening. When Abhimanyu was slain, what
became the state of your minds? Having, O son, greatly offended the
wielder of Gandiva, my warriors are incapable of bearing in battle his
achievements. What measures were resolved upon by Duryodhana and what by
Karna? What also did Duhsasana and Suvala's son do? O Sanjaya, O son,
that which has in battle befallen all my children assembled together, is
certainly due to the evil acts of the wicked Duryodhana, who followeth in
the path of avarice, who is of wicked understanding, whose judgment is
perverted by wrath, who coveteth sovereignty, who is foolish, and who is
deprived of reason by anger. Tell me, O Sanjaya, what measures were then
adopted by Duryodhana? Were they ill-judged or well-judged?'"



SECTION LXXXVI

"Sanjaya said, 'I will tell thee all, for everything hath been witnessed
by me with my own eyes. Listen calmly. Great is thy fault. Even as an
embankment is useless after the waters (of the field) have flowed away,
even so, O king, are these lamentations of thine useless! O bull of
Bharata's race, do not grieve. Wonderful as are the decrees of the
Destroyer, they are incapable of being transgressed. Do not grieve, O
bull of Bharata's race, for this is not new. If thou hadst formerly
restrained Yudhishthira, the son of Kunti, and thy sons also from the
match at dice, this calamity then would never have overtaken thee. If,
again, when time for battle came, hadst thou restrained both the parties
inflamed by wrath, this calamity then would never have overtaken thee.
If, again, hadst thou formerly urged the Kurus to slay the disobedient
Duryodhana, then this calamity would never have overtaken thee. (If thou
hadst done any of these acts), the Pandavas, the Panchalas, the Vrishnis,
and the other kings would then have never known thy wrong-headedness. If,
again, doing, thy duty as a father, thou hadst, by placing Duryodhana in
the path of righteousness, caused him to tread along it, then this
calamity would never have overtaken thee. Thou art the wisest man on
earth. Forsaking eternal virtue, how couldst thou follow the counsels of
Duryodhana and Karna and Sakuni? These lamentations of thine, therefore,
O king, that I hear,--of thine that art wedded to (worldly) wealth, seem
to me to be honey mixed with poison. O monarch, formerly Krishna did not
respect king Yudhishthira, the son of Pandu, or Drona, so much as he used
to respect thee. When, however, he came to know thee as one fallen off
from the duties of a king, since then Krishna hath ceased to regard thee
with respect. Thy sons had addressed various harsh speeches towards the
sons of Pritha. Thou wast indifferent to those speeches then, O thou that
wieldest sovereignty, unto thy sons. The consequence of that indifference
of thine hath now overtaken thee. O sinless one, the ancestral
sovereignty is now in danger. (If it is not so), obtain now the whole
earth subjugated by the sons of Pritha. [134] The kingdom that the Kurus
enjoy, as also their fame had been acquired by the Pandus. The virtuous
sons of Pandu added to that kingdom and that fame. Those achievements,
however, of theirs became (to them) barren of fruit as they came in
contact with thee, since they were deprived of even their ancestral
kingdom by the covetous self. Now, O king, when the battle has begun,
thou censurest thy sons indicating diverse faults of theirs. This is
scarcely becoming. The Kshatriyas, while fighting, do not take care of
their very lives. Indeed, those bulls among Kshatriyas fight, penetrating
into the array of the Parthas. Who else, indeed, save the Kauravas, would
venture to fight with that force which is protected by Krishna and
Arjuna, by Satyaki and Vrikodara? Them that have Arjuna for their
warrior, them that have Janardana for their counsellor, them that have
Satyaki and Vrikodara for their protectors, what mortal bowman is there
that would dare fight with, save the Kauravas and those that are
following their lead? All that is capable of being achieved by friendly
kings endued with heroism and observant of the duties of Kshatriyas, all
that is being done by the warriors on the Kauravas side. Listen now,
therefore, to everything that hath taken place in the terrible battle
between those tigers among men viz., the Kurus and the Pandavas.'"



SECTION LXXXVII

"Sanjaya said, 'After that fight had passed away, Drona, that foremost of
all wielders of weapons, began to array all his divisions for battle.
Diverse sounds were heard, O monarch of angry heroes shouting in wrath
and desirous of slaying one another. And some stretched their bows, and
some rubbed with their hands their bow-strings. And drawing deep breaths,
many of them shouted, saying, Where is that Dhananjaya? And some began to
throw upwards (and again seize) their naked swords, unyielding,
well-tempered, of the colour of the sky, possessed of great sharpness,
and furnished with beautiful hilts. And brave warriors, desirous of
battle, by thousands, were seen to perform the evolutions of swordmen and
of bowmen, with skill acquired by practice. Some whirling their maces
decked with bells, smeared with sandal paste, and adorned with gold and
diamonds enquired after the sons of Pandu. Some intoxicated with the
pride of strength, and possessed of massive arms, obstructed the welkin
with their spiked clubs that resembled (a forest of flag) staff raised in
honour of Indra. Others, brave warriors all, adorned with beautiful
garlands of flowers, desirous of battle, occupied diverse portions of the
field, armed with diverse weapons. 'Where is Arjuna? Where is that
Govinda? Where is proud Bhima? Where also are those allies of their?'
Even thus did they call upon them in battle. Then blowing his conch and
himself urging the horses to great speed, Drona moved about with great
celerity, arraying his troops. After all those divisions that delight in
battle had taken up their stations, Bharadwaja's son, O king, said these
words unto Jayadratha. 'Thyself, Somadatta's son, the mighty car-warrior
Karna, Aswatthaman, Salya, Vrishasena and Kripa, with a hundred thousand
horse, sixty thousand cars, four and ten thousand elephants with rent
temples, one and twenty thousand foot-soldiers clad in mail take up your
station behind me at the distance of twelve miles. There the very gods
with Vasava at their head will not be able to attack thee, what need be
said, therefore, of the Pandavas? Take comfort, O ruler of the Sindhus.
Thus addressed (by Drona), Jayadratha, the ruler of the Sindhus, became
comforted. And he proceeded to the spot indicated by Drona, accompanied
by many Gandhara warriors, and surrounded by those great car-warriors,
and with many foot-soldiers clad in mail, prepared to fight vigorously
and armed with nooses. The steeds of Jayadratha, well-skilled in bearing
of drawing were all, O monarch, decked with yalk-tails and ornaments of
gold. And seven thousand such steeds, and three thousand other steeds of
the Sindhu breed were with him.'

"Thy son Durmarshana, desirous of doing battle, stationed himself at the
head of all the troops, accompanied by a thousand and five hundred
infuriated elephants and awful size clad in mail and of fierce deeds, and
all ridden by well-trained elephant-riders. Thy two other sons, viz.,
Duhsasana and Vikarna, took up their position amid the advance-divisions
of the army, for the accomplishment of the objects of Jayadratha. The
array that Bharadwaja's son formed, part Sakata and part a circle, was
full forty-eight miles long and the width of its rear measured twenty
miles. Drona himself formed that array with countless brave kings,
stationed with it, and countless cars and steeds and elephants and
foot-soldiers. In the rear of that array was another impenetrable array
of the form of lotus. And within that lotus was another dense array
called the needle. Having formed his mighty array thus, Drona took up his
station. At the mouth of that needle, the great bowman Kritavarman took
up his stand. Next to Kritavarman, O sire, stood the ruler of the
Kamvojas and Jalasandha. Next to these, stood Duryodhana and Karna.
Behind them hundreds and thousands of unreturning heroes were stationed
in that Sakata for protecting its head. Behind them all, O monarch, and
surrounded by a vast force, was king Jayadratha stationed at one side of
that needle-shaped array. At the entrance of the Sakata, O king, was
Bharadwaja's son. Behind Drona was the chief of the Bhojas, who protected
him. Clad in white armour, with excellent head-gear, of broad chest and
mighty arms, Drona stood, stretching his large bow, like the Destroyer
himself in wrath. Beholding Drona's car which was graced with a beautiful
standard and had red sacrificial altar and a black deer-skin, the
Kauravas were filled with delight. Seeing that array formed by Drona,
which resembled the ocean itself in agitation, the Siddhas and the
Charanas were filled with wonder. And all creatures thought that array
would devour the whole earth with her mountains and seas and forests, and
abounding with diverse things. And king Duryodhana, beholding that mighty
array in the form of a Sakata, teeming with carts and men and steeds and
elephants, roaring dreadful of wonderful form, and capable of riving the
hearts of foes, began to rejoice.'"



SECTION LXXXVIII

"Sanjaya said, 'After the divisions of the Kuru army had been (thus)
arrayed, and a loud uproar, O sire, had, arisen; after drums and
Mridangas began to be beaten and played upon, after the din of the
warriors and the noise of musical instruments had become audible; after
conch began to be blown, and an awful roar had arisen, making the hair
stand on end; after the field of battle had beer slowly covered by the
Bharata heroes desirous of fight; and after the hour called Rudra had set
in, Savyasachin made his appearance. Many thousands of ravens and crows,
O Bharata, proceeded sporting on the front of Arjuna's car. Various
animals of terrible cries, and jackals of inauspicious sight, began to
yell and howl on our right as we proceeded to battle. Thousands of
blazing meteors fell with great noise. The whole earth trembled on that
dreadful occasion. Dry winds blew in all directions, accompanied by
thunder, and driving bard pebbles and gravel when Kunti's son came at the
commencement of battle. Then Nakula's son, Satanika, and Dhrishtadyumna,
the son of Pritha, those two warriors possessed of great wisdom, arrayed
the several divisions of the Pandavas. Then thy son Durmarshana,
accompanied by a thousand cars, a hundred elephants, three thousand
heroes, and ten thousand foot-soldiers, and covering a piece of ground
that measured the length of fifteen hundred bows, took up his position at
the very van of all the troops, and said: 'Like the continent resisting
the surging sea, even I will today resist the wielder of Gandiva, that
scorcher of foes, that warrior who is irresistible in battle. Let people
today behold the wrathful Dhananjaya collide with me, like a mass of
stone against another stony mass. Ye car-warriors that are desirous of
battle, stay ye (as witness). Alone I will fight with all the Pandavas
assembled together, for enhancing my honour and fame. That high-souled
and noble son of thine, that great bowman saying this, stood there
surrounded by many great bowmen. Then, like the Destroyer himself in
wrath, or Vasava himself armed with the thunder, or Death's irresistible
self armed with his club and urged on by Time, or Mahadeva armed with the
trident and incapable of being ruffled, or Varuna bearing his noise, or
the blazing fire at the end of the Yuga risen for consuming the creation,
the slayer of the Nivatakavachas inflamed with rage and swelling with
might, the ever-victorious Jaya, devoted to truth and desirous of
achieving his great vow, clad in mail and armed with sword, decked in
golden diadem, adorned with garlands of swords of white flowers and
attired in white robes, his arms decked with beautiful Angadas and ears
with excellent ear-rings, mounted on his own foremost of cars, (the
incarnate) Nara, accompanied by Narayana, shaking his Gandiva in battle,
shone brilliantly like the risen sun. And Dhananjaya of great prowess,
placing his car, O king, at the very van of his army, where densest
showers of arrows would fall, blew his conch. Then Krishna also, O sire,
fearlessly blew with great force his foremost of conchs called
Panchajanya as Partha blew his. And in consequence of the blare of the
conchs, all the warriors in thy army, O monarch, trembled and became lost
heart. And their hair stood on end at that sound. As an creatures are
oppressed with fright at the sound of the thunder, even so did all thy
warriors took fright at the blare of those conchs. And all the animals
ejected urine and excreta. Thy whole army with its animals became filled
with anxiety, O king, and in consequence of the blare of those (two)
conchs, all men, O sire, lost their strength. And some amongst them, O
monarch, were inspired with dread, and some lost their senses. And the
ape on Arjuna's banner, opening his mouth wide, made an awful noise with
the other creatures on it, for terrifying thy troops. Then conchs and
horns and cymbals and Anakas were once more blown and beat for cheering
thy warriors. And that noise mingled with the noise of diverse (other)
musical instruments, with the shouts of warriors and the slaps of their
arm-pits, and with their leonine roars uttered by great car-warriors in
summoning and challenging (their antagonists). When that tumultuous
uproar rose there, an uproar that enhanced the fear of the timid, the son
of Pakasana, filled with great delight, addressing him of Dasarha's race,
said (these words).'

"Arjuna said, 'Urge the steeds, O Hrishikesa, to where Durmarshana
stayeth. Piercing through that elephant division I will penetrate into
the hostile army.'

"Sanjaya continued, 'Thus addressed by Savyasachin, the mighty-armed
Kesava urged the steeds to where Durmarshana was staying. Fierce and
awful was the encounter that commenced there between one and the many, an
encounter that proved very destructive of cars and elephants and men.
Then Partha, resembling a pouring cloud, covered his foes with showers of
shafts, like a mass of clouds pouring rain on the mountain breast. [135]
The hostile of car-warriors also, displaying great lightness of hand,
quickly covered both Krishna and Dhananjaya with clouds of arrows. The
mighty-armed Partha, then, thus opposed in battle by his foes, became
filled with wrath, and began to strike off with his arrows the heads of
car-warriors from their trunks. And the earth became strewn with
beautiful heads decked with ear-rings and turbans, the nether lips bit by
the upper ones, and the faces adorned with eyes troubled with wrath.
Indeed, the scattered heads of the warriors looked resplendent like an
assemblage of plucked off and crushed lotuses lying strewn about the
field. Golden coats of mail [136] dyed with gore (lying thick over the
field), looked like masses of clouds charged with lightning. The sound, O
king, of severed heads dropping on the earth, resembled that of falling
palmyra fruits ripened in due time, headless trunks arose, some with bow
in hand, and some with naked swords upraised in the act of striking.
Those brave warriors incapable of brooking Arjuna's feats and desirous of
vanquishing him, had no distinct perception as to when their heads were
struck off by Arjuna. The earth became strewn with heads of horses,
trunks of elephants, and the arms and legs of heroic warriors. 'This is
one Partha', 'Where is Partha? Here is Partha!', 'Even thus, O king, the
warriors, of thy army became filled with the idea of Partha only.
Deprived of their senses by Time, they regarded the whole world to be
full of Partha only, and therefore, many of them perished, striking one
another, and some struck even their own selves. Uttering yells of woe,
many heroes, covered with blood, deprived of their senses, and in great
agony, laid themselves down, calling upon their friends and kinsmen.
Arms, bearing short arrows, or lances, or darts, or swords, or
battle-axes, or pointed stakes, or scimitars, or bows, or spears, or
shafts, or maces, and cased in armour and decked with Angadas and other
ornaments, and looking like large snakes, and resembling huge clubs, cut
off (from trunks) with mighty weapons, were seen to jump about, jerk
about, and move about, with great force, as if in rage. Every one amongst
those that wrathfully advanced against Partha in that battle, perished,
pierced in his body with some fatal shafts of that hero. While dancing on
his car as it moved, and drawing his bow, no one there could detect the
minutest opportunity for striking him. The quickness with which he took
his shafts, fixed them on the bow, and let them off, filled all his
enemies with wonder. Indeed Phalguna, with his shafts, pierced elephants
and elephant-riders, horses and horse-riders, car-warriors and drivers of
cars. There was none amongst his enemies, whether staying before him or
struggling in battle, or wheeling about, whom the son of Pandu did not
slay. As the sun rising in the welkin destroyeth the thick gloom, even so
did Arjuna destroy that elephant-force by means of his shafts winged with
Kanka plumes. The field occupied by thy troops, in consequence of riven
elephants fallen upon it, looked like the earth strewn with huge hills at
the hour of universal dissolution. As the midday sun is incapable of
being looked at by all creatures, even so was Dhananjaya, excited with
wrath, incapable of being looked at, in battle, by his enemies. The
troops of thy son, O chastiser of foes, afflicted (with the arrows of
Dhananjaya), broke and fled in fear. Like a mass of clouds pierced and
driven away by a mighty wind, that army was pierced and routed by Partha.
None indeed could gaze at the hero while he was slaying the foe. Urging
their heroes to great speed by spurs, by the horns of their bows, by deep
growls, by encouraging behests, by whips, by cuts on their flanks, and by
threatening speeches, thy men, viz., thy cavalry and thy car-warriors, as
also thy foot-soldiers, struck by the shafts of Arjuna, fled away from
the fields. Others (that rode on elephants), fled away, urging those huge
beasts by pressing their flanks with their hooks and many warriors struck
by Partha's arrows, in flying, ran against Partha himself. Indeed, thy
warriors, then became all cheerless and their understandings were all
confused.



SECTION LXXXIX

"Dhritarashtra said, 'When the van of my army thus slaughtered by the
diadem-decked (Arjuna) broke and fled, who were those heroes that
advanced against Arjuna? (Did any of them actually fight with Arjuna, or)
did all, abandoning their determination enter the Sakata array, getting
behind the fearless Drona, resembling a solid wall?'

"Sanjaya said, 'When Indra's son Arjuna, O sinless one, began, with his
excellent arrows, to break and incessantly slay that force of ours many
heroes were either slain, or becoming dispirited, fled away. None in that
battle, was capable of even looking at Arjuna. Then, thy son Duhsasana,

O king, beholding that state of the troops, became filled with wrath and
rushed against Arjuna for battle. That hero of fierce prowess, cased in a
beautiful coat of mail, made of gold, and his head covered with a turban
decked with gold, caused Arjuna to be surrounded by a large
elephant-force which seemed capable of devouring the whole earth. With
sound of the elephants' bells, the blare of conchs, the twang of
bow-strings, and the grunts of the tuskers, the earth, the points of
compass, and the welkin, seemed to be entirely filled. That period of
time became fierce and awful. Beholding those huge beasts with extended
trunks filled with wrath and rushing quickly towards him, like winged
mountains urged on with hooks, Dhananjaya, that lion among men, uttering
a leonine shout, began to pierce and slay that elephant-force with his
shafts. And like a Makara penetrating into the vast deep, surging into
mountain waves when agitated by the tempest, the diadem-decked (Arjuna)
penetrated into that elephant-host. Indeed, Partha, that subjugator of
hostile cities, was then seen by all on every side to resemble the
scorching sun that rises, transgressing the rule about direction and
hour, on the day of the universal destruction. And in consequence of the
sound of horses' hoofs, rattle of car-wheels, the shouts of combatants,
the twang of bow-strings, the noise of diverse musical instruments, the
blare of Panchajanya and Devadatta, and roar of Gandiva, men and
elephants were dispirited and deprived of their senses. And men and
elephants were riven by Savyasachin with his shafts whose touch resembled
that of snakes of virulent poison. And those elephants, in that battle,
were pierced all over their bodies with shafts, numbering thousands upon
thousands shot from Gandiva. While thus mangled by the diadem-decked
(Arjuna), they uttered loud noises and incessantly fell down on the earth
like mountains shorn of their wings. Others struck at the jaw, or frontal
globes, or temples with long shafts, uttered cries resembling those of
cranes. The diadem-decked (Arjuna) began to cut off, with his straight
arrows the heads of warriors standing on the necks of elephants. Those
heads decked with ear-rings, constantly falling on the earth, resembled a
multitude of lotuses that Partha was calling for an offer to his gods.
And while the elephants wandered on the field, many warriors were seen to
hang from their bodies, divested of armour, afflicted with wounds,
covered with blood, and looking like painted pictures. In some instances,
two or three warriors, pierced by one arrow winged with beautiful
feathers and well-shot (from Gandiva), fell down on the earth. Many
elephants deeply pierced with long shafts, fell down, vomiting blood from
their mouths, with the riders on their backs, like hills overgrown with
forests tumbling down through some convulsion of nature. Partha, by means
of his straight shafts, cut into fragments the bow-strings, standards,
bows, yokes, and shafts of the car-warriors opposed to him. None could
notice when Arjuna took up his arrows, when he fixed them on the
bow-string, when he drew the string, and when he let them off. All that
could be seen was that Partha seemed to dance on his car with his bow
incessantly drawn to a circle. Elephants, deeply pierced with long shafts
and vomiting blood from their mouths, fell down, as soon as they were
struck, on the earth. And in the midst of that great carnage, O monarch,
innumerable headless trunks were seen to stand up. Arms, with bows in
grasp, or whose fingers were cased in leathern gloves, holding swords, or
decked with Angadas and other ornaments of gold, cut off from trunks,
were seen lying about. And the field of battle was strewn with
innumerable Upashkaras and Adhishthanas, and shafts, and crowns, crushed
car-wheels, and broken Akshas, and yokes, and warriors armed with shields
and bows, and floral garlands, and ornaments and robes and fallen
standards. And in consequence of those slain elephants and steeds, and
the fallen bodies of Kshatriyas, the earth there assumed an awful aspect.
Duhsasana's forces, thus slaughtered, O king, by the diadem-decked
(Arjuna), fled away. Their leader himself was in great pain, for
Duhsasana, greatly afflicted by those shafts, overcome by fear entered
with his division the Sakata array, seeking Drona as his deliverer.'"



SECTION XC

"Sanjaya said, 'Slaying the force of Duhsasana, the mighty car-warrior,
Savyasachin, desirous of getting at the ruler of the Sindhus, proceeded
against the division of Drona, Having approached Drona who was stationed
at the entrance of the array, Partha, at Krishna's request joined his
hands and said these words unto Drona: 'Wish me well, O Brahmana, and
bless me, saying Swasti! Through thy grace, I wish to penetrate into this
impenetrable array. Thou art to me even as my sire, or even as king
Yudhishthira the just, or even as Krishna! I tell thee this truly. O
sire, O sinless one! Even as Aswatthaman deserves to be protected by
thee, I also deserve to be protected by thee, O foremost of regenerate
ones! Through thy grace, O foremost of men, I desire to stay the ruler of
the Sindhu in battle. O lord, see that my vow is accomplished.'

"Sanjaya continued, 'Thus addressed by him, the preceptor, smiling,
replied unto him, saying, 'O Vibhatsu, without vanquishing me, thou shalt
not be able to vanquish Jayadratha. Telling him this much, Drona, with a
smile covered him with showers of sharp arrows, as also his car and
steeds and standard and charioteer. Then, Arjuna baffling Drona's arrowy
showers with his own arrows, rushed against Drona, shooting mightier and
More awful shafts. Observant of Kshatriya duties, Arjuna then pierced
Drona in that battle with nine arrows. Cutting the shafts of Arjuna by
his own shafts, Drona then pierced both Krishna and Arjuna with many
shafts that resembled poison or fire, Then, while Arjuna was thinking of
cutting of Drona's bow with his arrows, the latter, endued with great
valour, fearlessly and quickly cut off, with shafts the bow-string of the
illustrious Phalguna. And he also pierced Phalguna's steeds and standard
and charioteer. And the heroic Drona covered Phalguna himself with many
arrows, smiling the while. Meantime, stringing his large bow anew,
Partha, that foremost of all persons conversant with arms, getting the
better of his preceptor, quickly shot six hundred arrows as if he had
taken and shot only one arrow. And once more he shot seven hundred other
arrows, and then a thousand arrows incapable of being resisted, and ten
thousand other arrows. All these slew many warriors of Drona's array.
Deeply pierced with those weapons by the mighty and accomplished Partha,
acquainted with all modes of warfare, many men and steeds and elephants
fell down deprived of life. And car-warriors, afflicted by those shafts,
fell down from their foremost of cars, deprived of horses and standards
and destitute of weapons and life. And elephants fell down like summits
of hills, or masses of clouds, or large houses, loosened, dispersed, or
burnt down by the thunder, or by the wind, or fire. Struck with Arjuna's
shafts, thousands of steeds fell down like swans on the breast of
Himavat, struck down by the force of watery current. Like the Sun, that
rises at the end of the Yuga, drying up with his rays, vast quantities of
water, the son of Pandu, by his showers of weapons and arrows, slew a
vast number of car-warriors and steeds and elephants and foot-soldiers.
Then like the clouds covering the sun, the Drona-cloud, with its arrowy
showers, covered the Pandava-sun, whose rays in the shape of thick
showers of arrows were scorching in the battle the foremost ones among
the Kurus. And then the preceptor struck Dhananjaya at the breast with a
long shaft shot with great force and capable of drinking the life-blood
of every foe. Then Arjuna, deprived of strength, shook in all his limbs,
like a hill during an earthquake. Soon, however, regaining for fortitude,
Vibhatsu pierced Drona with many winged arrows. Then Drona struck
Vasudeva with five arrows. And he struck Arjuna with three and seventy
arrows, and his standard with three. Then, O king, the valorous Drona
getting the better of his disciple, within the twinkling of an eye made
Arjuna invisible by means of his arrowy showers. We then beheld the
shafts of Bharadwaja's son falling in continuous lines, and his bow also
was seen to present the wonderful aspect of being incessantly drawn to a
circle. And those shafts, countless in number, and winged with the Kanka
feathers, shot by Drona in that battle, incessantly fell, O king, on
Dhananjaya and Vasudeva. Beholding then that battle between Drona and the
son of Pandu, Vasudeva of great intelligence began to reflect upon the
accomplishment of the (important) task. Then Vasudeva, addressing
Dhananjaya, said these words: 'O Partha, O thou of mighty arms, we should
not waste time. We must go on, avoiding Drona, for a more important task
awaits us. In reply Partha said unto Krishna, O Kesava, as thou pleasest!
Then keeping the mighty-armed Drona to their right, Arjuna proceeded
onwards. Turning his face round, Vibhatsu proceeded, shooting his shafts.
Then Drona, addressing Arjuna, said, Whither dost thou proceed, O son of
Pandu! Is it not true that thou ceasest not (to fight) till thou hast
vanquished thy foe?'

"Arjuna answered, 'Thou art my preceptor and not my foe. I am thy
disciple and, therefore, like to thy son. Nor is there the man in the
whole world who can vanquish thee in battle.'

"Sanjaya continued, 'Saying these words, the mighty-armed Vibhatsu,
desirous of slaying Jayadratha, quickly proceeded against the (Kaurava)
troops. And while he penetrated into thy army, those high-souled princes
of Panchala, viz., Yudhamanyu, and Uttamaujas, followed him as the
protector of his wheels. Then, O King, Jaya, and Kritavarman of the
Satwata race, and the ruler of the Kamvojas, and Srutayus, began to
oppose the progress of Dhananjaya. And these had ten thousand
car-warriors for their followers. The Abhishahas, the Surasenas, the
Sivis, the Vasatis, the Mavellakas, the Lilithyas, the Kaikeyas, the
Madrakas, the Narayana Gopalas, and the various tribes of the Kamvojas
who had before been vanquished by Karna, all of whom were regarded as
very brave, placing Bharadwaja's son at their head, and becoming
regardless of their lives, rushed towards Arjuna, for resisting that
angry hero, burning with grief on account of the death of his son, that
warrior resembling all-destroying Death himself, clad in mail, conversant
with all modes of warfare, prepared to throw away his life in thick of
battle,--that mighty bowman of great prowess, that tiger among men,--who
resembled an infuriate leader of elephantine herd, and who seemed ready
to devour the whole hostile army. The battle then that commenced was
exceedingly fierce and made the hair stand on end, between all those
combatants on the one side and Arjuna on the other. And all of them,
uniting together, began to resist that bull among men, advancing for the
slaughter of Jayadratha, like medicines resisting a raging disease.'"



SECTION XCI

"Sanjaya said, 'Held in check by them, that foremost of car-warriors,
viz., Partha of great might and prowess, was quickly pursued by Drona
from behind. The son of Pandu, however, like diseases scorching the body,
blasted that army, scattering his sharp shafts and resembling on that
account the sun himself scattering his countless rays of light. And
steeds were pierced, and cars with riders were broken and mangled, and
elephants were overthrown. And umbrellas were cut off and displaced, and
vehicles were deprived of their wheels. And the combatants fled on all
sides, exceedingly afflicted with arrows. Even thus progressed that
fierce battle between those warriors and Arjuna encountering each other.
Nothing could be distinguished. With his straight shafts, Arjuna, O
monarch, made the hostile army tremble incessantly. Firmly devoted to
truth, Arjuna then, of white steeds desirous of accomplishing his vow
rushed against the foremost of car-warriors, viz., Drona of red steeds.
Then the preceptor, Drona, struck his disciple, viz., the mighty bowman
Arjuna, with five and twenty straight shafts capable of reaching the very
vitals. Thereupon, Vibhatsu, that foremost of all wielders of weapons,
quickly rushed against Drona, shooting arrows capable of baffling the
force of counter arrows, shot at him. Invoking into existence then the
Brahma weapon, Arjuna, of immeasurable soul, baffled with his straight
shafts those shot so speedily at him by Drona. The skill we then beheld
of Drona was exceedingly wonderful, since Arjuna, though young, and
though struggling vigorously, could not pierce Drona with a single shaft.
Like a mass of clouds pouring torrents of rain, the Drona cloud rained
shower on the Partha-mountain. Possessed of great energy, Arjuna received
that arrowy downpour, O king, by invoking the Brahma weapon, and cut off
all those arrows by arrows of his own. Drona then afflicted Partha of
white steeds with five and twenty arrows. And he struck Vasudeva with
seventy arrows on the chest and arms. Partha then, of great intelligence,
smiling the while resisted the preceptor in that battle who was
incessantly shooting sharp arrows. Then those two foremost of
car-warriors, while thus struck by Drona, avoided that invincible
warrior, who resembled the raging Yuga fire. Avoiding those sharp shafts
shot from Drona's bow, the diadem-decked son of Kunti, adorned with
garlands of flowers, began to slaughter the host of the Bhojas. Indeed,
avoiding the invincible Drona who stood immovable like the Mainaka
mountain, Arjuna took up his position between Kritavarman and Sudakshina
the ruler of the Kamvojas. Then that tiger among men, viz., the ruler of
the Bhojas, coolly pierced that invincible and foremost descendant of
Ruru with ten arrows winged with Kanka feathers. Then Arjuna pierced him,
O monarch, in that battle with a hundred arrows. And once more he pierced
him with three other arrows, stupefying that hero of the Satwata race.
The ruler of the Bhojas then, laughing the while, pierced Partha and
Vasudeva each with five and twenty arrows. Arjuna then, cutting off
Kritavarman's bow, pierced him with one and twenty arrows resembling
blazing flames of fire or angry snakes of virulent poison. Then
Kritavarman, that mighty car-warrior, taking up another bow, pierced
Arjuna in the chest, O Bharata, with five arrows. And once more he
pierced Partha with five sharp arrows. Then Partha struck him in return
in the centre of the chest with nine arrows. Beholding the son of Kunti
obstructed before the car of Kritavarman, he of Vrishni's race thought
that no time should be wasted. Then Krishna addressing Partha, said, Do
not show any mercy to Kritavarman! Disregarding thy relationship (with
him), crush and slay him!' Then Arjuna, stupefying Kritavarman with his
arrows, proceeded, on his swift steeds, to the division of the Kamvojas.
Seeing Arjuna of white steeds penetrate into the Kamvoja force,
Kritavarman became filled with wrath. Taking his bow with arrows fixed
thereon, he then encountered the two Panchala princes. Indeed,
Kritavarman, with his arrows resisted those two Panchala princes as they
advanced, following Arjuna for protecting his wheels. Then Kritavarman,
the ruler of the Bhojas, pierced them both with sharp shafts, striking
Yudhamanyu with three, and Uttamaujas with four. Those two princes in
return each pierced him with ten arrows. And once more, Yudhamanyu
shooting three arrows and Uttamaujas shooting three cut off Kritavarman's
standard and bow. Then the son of Hridika, taking up another bow, and
becoming infuriated with rage, deprived both those warriors of their bows
and covered them with arrows. Then those two warriors, taking up and
stringing two other bows, began to pierce Kritavarman. Meanwhile Vibhatsu
penetrated into the hostile army. But those two princes, resisted by
Kritavarman, obtained no admittance into the Dhritarashtra host, although
those bulls among men struggled vigorously. Then Arjuna of white steeds
quickly afflicted in that battle the divisions opposed to him. That
slayer of foes, however, slew not Kritavarman although he had got him
within reach.. Beholding Partha thus proceeding, the brave king
Srutayudha, filled with wrath, rushed at him, shaking his large bow. And
he pierced Partha with three arrows, and Janardana with seventy. And he
struck the standard of Partha with a very sharp arrow having a razor-like
head. Then Arjuna, filled with wrath deeply pierced his antagonist with
ninety straight shafts, like (a rider) striking a mighty elephant with
the hook. Srutayudha, however, could not, O king, brook that act of
prowess on the part of Pandu's son. He pierced Arjuna in return with
seven and seventy shafts. Arjuna then cut off Srutayudha's bow and then
his quiver, and angrily struck him on the chest with seven straight
shafts. Then, king Srutayudha, deprived of his senses by wrath, took up
another bow and struck the son of Vasava with nine arrows on the latter's
arms and chest. Then Arjuna, that chastiser of foes laughing the while, O
Bharata, afflicted Srutayudha with many thousands of arrows. And that
mighty car-warrior quickly slew also the latter's steeds and charioteer.
Endued with great strength the son of Pandu then pierced his foe with
seventy arrows. Then the valiant king Srutayudha abandoning that
steedless car, rushed in that encounter against Partha, uplifting his
mace. The heroic king Srutayudha was the son of Varuna, having for his
mother that mighty river of cool water called Parnasa. His mother, O
king, had for the sake of her son, begged Varuna saying, 'Let this my son
become unslayable on earth.' Varuna, gratified (with her), had said, 'I
give him a boon highly beneficial to him, viz., a celestial weapon, by
virtue of which this thy son will become unslayable on earth by foes. No
man can have immortality. O foremost of rivers, every one who hath taken
birth must inevitably die. This child, however, will always be invincible
by foes in battle, through the power of this weapon. Therefore, let thy
heart's fever be dispelled.' Having said these words, Varuna gave him,
with mantras, a mace. Obtaining that mace, Srutayudha became invincible
on earth. Unto him, however, illustrious Lord of the waters again said,
'This mace should not be hurled at one who is not engaged in fight. If
hurled at such a person, it will come back and fall upon thyself. O
illustrious child, (if so hurled) it will then course in an opposite
direction and slay the person hurling it.' It would seem that when his
hour came, Srutayudha disobeyed that injunction. With that hero-slaying
mace he attacked Janardana, The valiant Krishna received that mace on one
of his well-formed and stout shoulders. It failed to shake Sauri, like
the wind failing to shake the Vindhya mountain. That mace, returning unto
Srutayudha himself, struck that brave and wrathful king staying on his
car, like an ill-accomplished act of sorcery injuring the performer
himself, and slaying that hero fell down on the earth. Beholding the mace
turn back and Srutayudha slain, loud cries of Alas and Oh arose there
among the troops, at the sight of Srutayudha that chastiser of foes,
slain by a weapon of his own. [137] And because, O monarch, Srutayudha had
hurled that mace at Janardana who was not engaged in fighting it slew him
who had hurled it. And Srutayudha perished on the field, even in the
manner that Varuna had indicated. Deprived of life, he fell down on the
earth before the eyes of all the bowmen. While falling down, that dear
son of Parnasa shone resplendent like a tall banian with spreading boughs
broken by the wind. Then all the troops and even all the principal
warriors fled away, beholding Srutayudha, that chastiser of foes, slain.
Then, the son of the ruler of the Kamvojas, viz., the brave Sudakshina,
rushed on his swift steeds against Phalguna that slayer of foes. Partha,
then, O Bharata, sped seven shafts at him. Those shafts passing through
the body of that hero, entered the earth. Deeply pierced those shafts
sped in battle from Gandiva, Sudakshina pierced Arjuna in return with ten
shafts winged with Kanka feathers. And piercing Vasudeva with three
shafts, he once more pierced Partha with five. Then, O sire, Partha,
cutting off Sudakshina's bow, lopped off the latter's standard. And the
son of Pandu pierced his antagonist with a couple of broad-headed arrows
of great sharpness. Sudakshina, however, piercing Partha once more with
three arrows, uttered a leonine shout. Then the brave Sudakshina, filled
with wrath, hurled at the wielder of Gandiva a terrible dart made wholly
of iron and decked with bells. That dart blazing as a large meteor, and
emitting sparks of fire, approaching that mighty car-warrior pierced him
through and fell down on the earth. Deeply struck by that dart and
overcome with a swoon, Arjuna soon enough recovered. Then that hero of
mighty energy, licking the corners of his mouth, that son of Pandu, of
inconceivable feats, pierced his foe, along with his steeds, standard,
bow, and charioteer, with four and ten shafts winged with Kanka feathers.
With other arrows, countless in number, Partha then cut Sudakshina's car
into fragments. And then the son of Pandu pierced Sudakshina, the prince
of the Kamvojas, whose purpose and prowess had both been baffled, with a
sharp arrow in the chest. Then the brave prince of the Kamvojas, his coat
of mail cut off, his limbs weakened, his diadem and Angadas displaced,
fell head downwards, like a pole of Indra when hurled from an engine.
Like a beautiful Karnikara tree in the spring, gracefully growing on a
mountain summit with beautiful branches, lying on the earth when uprooted
by the wind, the prince of the Kamvojas lay on the bare ground deprived
of life, though deserving of the costliest bed, decked with costly
ornaments. Handsome, possessed of eyes that were of a coppery hue, and
bearing on his head a garland of gold, endued with the effulgence of
fire, the mighty-armed Sudakshina, the son of the ruler of the Kamvojas,
overthrown by Partha with his shafts, and lying on the earth, reft of
fife, looked resplendent like a beautiful mountain with a level top. Then
all the troops of thy son fled away, beholding Srutayudha, and Sudakshina
the prince of the Kamvojas, slain.'"



SECTION XCII

"Sanjaya said, 'Upon the fall of Sudakshina and of the heroic Srutayudha,
O monarch, thy warriors, filled with wrath, rushed with speed at Partha.
The Abhishahas, the Surasenas, the Sivis, the Vasatis began, O king, to
scatter their arrowy showers on Dhananjaya. The son of Pandu then
consumed by means of his arrows six hundred of them at once. Thereupon,
those warriors, terrified, fled away like smaller animals from a tiger.
Rallying, they once more surrounded Partha, who was slaying his foes and
vanquishing them in battle. Dhananjaya then, with shafts sped from
Gandiva, speedily felled the heads and arms of the combatants thus
rushing upon him. Not an inch of the field of battle was unstrewn with
fallen heads, and the flights of crows and vultures and ravens that
hovered over the field seemed to form a cloudy canopy. Seeing their men
thus exterminated, Srutayus and Achyutayus were both filled with wrath.
And they continued to contend vigorously with Dhananjaya. Endued with
great might, proud, heroic, of noble lineage, and possessed of strength
of arms, those two bowmen, O king, solicitous of winning great fame and
desirous, for the sake of thy son, to compass the destruction of Arjuna,
quickly showered upon the latter their arrowy downpours at once from his
right and left. Those angry heroes, with a thousand straight shafts,
covered Arjuna like two masses of clouds filling a lake. Then that
foremost of car-warriors viz., Srutayus filled with wrath, struck
Dhananjaya with a well-tempered lance. That crusher of foes viz., Arjuna,
then, deeply pierced by his mighty foe, swooned away in that battle,
stupefying Kesava also (by that act). Meanwhile, the mighty car-warrior
Achyutayus forcibly struck the son of Pandu with a keen-pointed spear. By
the act he seemed to pour an acid upon the wound of the high-souled son
of Pandu. Deeply pierced therewith, Partha supported himself by seizing
the flag-staff. Then a leonine shout was sent forth by all the troops, O
monarch, in the belief that Dhananjaya was deprived of life. And Krishna
also was scorched with grief upon beholding Partha senseless. Then Kesava
comforted Dhananjaya with soothing words.. Then those foremost of
car-warriors, (viz., Srutayus and Achyutayus), of true aim, pouring their
arrowy showers on all sides, in that battle, made Dhananjaya and Vasudeva
of Vrishni's race invisible with their car and car-wheels and Kuvaras,
their steeds and flagstaff and banner. And all this seemed wonderful.
Meanwhile, O Bharata, Vibhatsu slowly regained his senses, like one come
back from the very abode of the king of the dead. Beholding his car with
Kesava overwhelmed with arrows and seeing also those two antagonists of
his staying before him like two blazing fires, the mighty car-warriors
Partha then invoked into existence the weapon named after Sakra. From
that weapon flowed thousands of straight shafts. And those shafts struck
Srutayus and Achyutayus, those mighty bowmen. And the arrows shot by the
latter, pierced by those of Partha, coursed through the welkin. And the
son of Pandu quickly baffling those arrows by the force of his own
arrows, began to career over the field, encountering mighty car-warriors.
Meanwhile Srutayus and Achyutayus were, by Arjuna's arrowy showers,
deprived of their arms and heads. And they fell down on the earth, like a
couple of tall trees broken by the wind. And the death of Srutayus and
slaughter of Achyutayus created surprise equal to what men would feel at
the sight of the ocean becoming dry. Then slaying fifty car-warriors
amongst the followers of those two princes, Partha proceeded against the
Bharata army, slaying many foremost of warriors. Beholding both Srutayus
and Achyutayus slain, their sons, those foremost of men, viz., Niyatayus
and Dirghayus, O Bharata, both filled with rage, rushed against the son
of Kunti, scattering shafts of diverse kinds, and much pained by the
calamity that had happened to their sires. Arjuna, excited with rage, in
a moment despatched them both towards Yama's abode, by means of straight
shafts. And those bulls among Kshatriyas (that were in the Kuru army)
were unable to resist Partha who agitated the Dhartarashtra ranks, like
an elephant agitating the waters of a lake filled with lotuses. Then
thousands of trained elephant-riders amongst the Angas, O monarch, filled
with rage, surrounded the son of Pandu with their elephant-force. Urged
by Duryodhana, many kings also of the west and the south, and many others
headed by the ruler of the Kalingas, also surrounded Arjuna, with their
elephants huge as hills. Partha however, with shafts sped from Gandiva,
quickly cut off the heads and arms, decked with ornaments, of those
advancing combatants. The field of battle, strewn with those heads and
arms decked with Angadas, looked like golden stones entwined by snakes.
And the arms of warriors cut off therewith, while failing down, looked
like birds dropping down from trees. And the elephants, pierced with
thousands of arrows and shedding blood (from their wounds), looked like
hills in the season of rains with liquefied red chalk streaming down
their sides. Others, slain by Partha with sharp shafts, lay prostrate on
the field. And many Mlecchas on the backs of elephants, of diverse kinds
of ugly forms, robed in diverse attires, O king, and armed with diverse
kinds of weapons, and bathed in blood, looked resplendent as they lay on
the field, deprived of life by means of diverse kinds of arrows. And
thousands of elephants along with their riders and those on foot that
urged them forward, struck with Partha's shafts, vomited blood, or
uttered shrieks of agony, or fell down, or ran ungovernably in all
directions. And many, exceedingly frightened, trod down and crushed their
own men. And many which were kept as reserves and which were fierce as
snakes of virulent poison, did the same. And many terrible Yavanas and
Paradas and Sakas and Valhikas, and Mlecchas born of the cow (belonging
to Vasishtha), of fierce eyes, accomplished in smiting looking like
messengers of Death, and all conversant with the deceptive powers of the
Asuras and many Darvabhisaras and Daradas and Pundras numbering by
thousands, of bands, and together forming a force that was countless,
began to shower their sharp shafts upon the son of Pandu. Accomplished in
various modes of warfare, those Mlecchas covered Arjuna with their
arrows. Upon them, Dhananjaya also quickly poured his arrows. And those
arrows, shot from Gandiva, looked like flights of locusts, as they
coursed through the welkin. Indeed. Dhananjaya, having by his arrows
caused a shade over the troops like that of the clouds, slew, by the
force of his weapons, all the Mlecchas, with heads completely shaved or
half-shaved or covered with matted locks, impure in habits, and of
crooked faces. Those dwellers of hills, pierced with arrows, those
denizens of mountain-caves, fled away in fear. And ravens and Kankas and
wolves, with great glee, drank the blood of those elephants and steeds
and their Mleccha-riders overthrown on the field by Partha with his sharp
shafts. Indeed, Arjuna caused a fierce river to flow there whose current
consisted of blood. (Slain) foot-soldiers and steeds and cars and
elephants constituted its embankments. The showers of shafts poured
constituted its rafts and the hairs of the combatants formed its moss and
weeds. And the fingers cut off from the arms of warriors, formed its
little fishes. And that river was as awful as Death itself at the end of
the Yuga. And that river of blood flowed towards the region of Yama, and
the bodies of stain elephants floating on it, obstructed its current. And
the earth was covered all over with the blood of Kshatriyas and of
elephants and steeds and their riders, and became one bloody expanse like
to what is seen when Indra showers a heavy down-pour covering uplands and
lowlands alike. And that bull among Kshatriyas despatched six thousand
horsemen and again a thousand foremost of Kshatriyas in that battle into
the jaws of death. Thousands of well-equipped elephants, pierced with
arrows, lay prostrate on the field, like hills struck down by thunder.
And Arjuna careered over the field, slaying steeds and car-warriors and
elephants, like an elephant of rent temples crushing a forest a reeds. As
a conflagration, urged by the wind, consumes a dense forest of trees and
creepers and plants and dry wood and grass, even so did that fire, viz.,
Pandu's son Dhananjaya, having shafts for its flames and urged on by the
Krishna-wind, angrily consume the forest of thy warriors. Making the
terraces of cars empty, and causing the earth to be strewn, with human
bodies, Dhananjaya seemed to dance bow in hand, in the midst of those
vast masses of men. Deluging the earth with blood by means of his shafts,
endued with the strength of the thunder, Dhananjaya, excited with wrath,
penetrated into the Bharata host. While thus proceeding, Srutayus, the
ruler of the Amvashthas, resisted him. Arjuna then, O sire, speedily
felled with keen shafts equipped with Kanka feathers, the steeds of
Srutayus struggling in battle. And cutting off with other shafts, the bow
also of his antagonist, Partha careered over the field. The ruler of the
Amvashthas, then with eyes troubled in wrath, took up a mace and
approached the mighty car-warrior Partha and Kesava also in that battle.
Then that hero, uplifting his mace, stopped the (progress of Arjuna's)
car by its strokes, and struck Kesava also therewith. Then that slayer of
hostile heroes, viz., Arjuna, beholding Kesava struck with that mace,
became filled with wrath. And, then, O Bharata, that hero, with his
shafts, equipped with wings of gold, covered the ruler of the Amvashthas,
that foremost or car-warriors, armed with mace, like clouds covering the
risen sun. With other shafts, Partha then cut off the mace of that
high-souled warrior in fragments, reducing it almost to dust. And all
this seemed highly wonderful. Beholding that mace of his cut off in
fragments, the ruler of the Amvashthas took up another huge mace, and
repeatedly struck both Arjuna and Kesava therewith. Then, Arjuna with a
couple of sharp broad-faced arrows, cut off the uplifted arms of Srutayus
which held the mace, those arms that looked like a couple of Indra's
standard, and with another winged arrow, he cut off the head of that
warrior. Thus slain, Srutayus fell down, O king, filling the earth with a
loud noise, like a tall standard of Indra when the strings, tying it to
the engine on which it is set, are cut off. Surrounded then on all sides
by rounds of cars and by hundreds upon hundreds of elephants and cars,
Partha became invisible like the sun covered with clouds.'"



SECTION XCIII

"Sanjaya said, 'After the son of Kunti, impelled by the desire of slaying
the ruler of the Sindhus, had penetrated (into the Bharata host) having
pierced through the irresistible divisions of both Drona and the Bhojas,
after the heir of the ruler of the Kamvojas, viz., prince Sudakshina, had
been slain, after Savyasachin had killed the valiant Srutayudha also,
after the (Kuru) ranks had fled away and confusion had set in on all
sides, thy son, beholding his army broken, repaired to Drona. Quickly
coming on his car to Drona, Duryodhana said: 'That tiger among men (viz.,
Arjuna), having crushed this vast host hath already passed through it.
Aided by thy judgment, think now what should be done next for the
slaughter of Arjuna in view of awful carnage. Blessed be thou, adopt such
measures that that tiger among men may not succeed in slaying Jayadratha.
Thou art our sole refuge. Like a raging conflagration consuming heaps of
dry grass and straw, Dhananjaya-fire, urged by the wind of his wrath, is
consuming the grass and straw constituted by my troops. O scorcher of
foes, seeing the son of Kunti pass, having pierced through this host,
those warriors that are protecting Jayadratha have become doubtful (of
their ability to resist Partha). O foremost of those acquainted with
Brahma, it was the settled conviction of the kings that Dhananjaya would
never, with life, succeed in transgressing Drona. O thou of great
splendour, when, however, Partha has pierced through thy division in the
very sight, I regard my army to be very weak. Indeed, I think that I have
no troops. O thou that art highly blessed, I know thou art devoted to the
welfare of the Pandavas. I lose my reason, o regenerate one, in thinking
what should be done. To the best of my power, I also seek to gratify
thee. Thou, however, dost not bear all this in mind. O thou of
immeasurable prowess, although we are devoted to thee, still thou never
seekest our welfare. Thou art always well-pleased with the Pandavas and
always engaged in doing us evil. Though deriving thy livelihood from us,
still thou art engaged in doing evil to us. I was not aware that thou art
but a razor steeped in honey. If thou hadst not granted me the boon about
humiliating and checking the Pandavas, I would never have prevented the
ruler of the Sindhus from returning to his own country. Fool that I am,
expecting protection from thee, I assured the ruler of the Sindhus, and
through my folly offered him as a victim to death. A man may escape,
having entered the very jaws of death, but there is no escape for
Jayadratha, when once he comes within reach of Dhananjaya's arms. O thou
that ownest red steeds, do that by which the ruler of the Sindhus may yet
be saved. Do not give way to wrath on hearing the delirious ravings of my
afflicted self, O, protect ye the ruler of the Sindhus.'

"Drona said, 'I do not find fault with thy words. Thou art as dear to me
as Aswatthaman himself. I tell thee truly. Act, however, now according to
my words, O king! Of all drivers of cars, Krishna is the foremost. His
steeds are also the foremost of their species. Obtaining only a very
small space, Dhananjaya can pass very quickly through it. Seest thou not
that the shafts of the diadem-decked (Arjuna), countless in number, shot
from his bow, are falling full two miles behind his car as he is
proceeding? Burdened with the weight of years, I am now incapable of
going so fast. The whole army of the Parthas, again, is now close upon
our van. Yudhishthira also should be seized by me. Even so, O thou of
mighty arms, hath been the vow made by me in the Presence of all bowmen
and in the midst of all the Kshatriyas. O king! he is now staying at the
head of his troops, abandoned by Dhananjaya. I shall not, therefore,
abandoning the gate of our array, fight with Phalguna. It is meet that
thyself, properly supported, shouldst fight With that foe of thine, who
is alone and who is thy equal in lineage and feats. Do not fear. Go and
fight with him. Thou art the ruler of the world. Thou art a king. Thou
art a hero. Possessed of fame, thou art accomplished in vanquishing (thy
foes). O brave subjugator of hostile towns, go thyself to that spot where
Dhananjaya the son of Pritha is.'

"Duryodhana said, 'O preceptor, how is it possible for me to resist
Dhananjaya who has transgressed even thee that art the foremost of all
wielders of arms? The very chief of celestials, armed with the thunder,
is capable of being vanquished in battle, but Arjuna that subjugator of
hostile towns, cannot be vanquished in battle. He by whom Hridika's son
(Kritavarman), the ruler of the Bhojas, and thyself equal unto a
celestial, have both been vanquished by the power of his weapons, he by
whom Srutayus hath been slain, as also Sudakshina, and king Srutayus too,
he by whom both Srutayus and Achyutayus and myriads of Mlecchas also have
been slain, how can I contend in battle with that invincible son of
Pandu, that accomplished master of weapons, who is even like an
all-consuming fire? How also dost thou think me competent to fight with
him today? I am dependent on thee like a slave. Protect my fame.'

"Drona said, 'Thou sayest truly, O thou of Kuru's race, that Dhananjaya
is irresistible. I, however, will do that by which thou shalt be able to
bear him. Let all the bowmen in the world behold today the wonderful feat
of the son of Kunti being held in check by thee in the very sight of
Vasudeva. This thy armour of gold, O king, I will tie on thy body in such
a way that no weapon used by man will be able to strike thee in battle.
If even the three worlds with the Asuras and the celestials, the Yakshas,
the Uragas, and the Rakshasas, together with all human beings, fight with
thee today, thou needst still entertain no fear. Neither Krishna, nor the
son of Kunti, nor any other wielder of weapons in battle, will be able to
pierce this armour of thine with arrows. Cased in that coat of mail,
quickly go thou today against angry Arjuna in battle. He will not be able
to bear thee.'

"Sanjaya said, 'Having said these words, Drona, that foremost of persons
conversant with Brahma, touching water, and duly uttering certain
Mantras, speedily tied that highly wonderful and bright armour on
Duryodhana's body for the victory of thy son in that dreadful battle and
causing (by that act) all persons there to be filled with amazement. And
Drona said, 'Let the Vedas, and Brahman, and the Brahmanas, bless thee.
Let all the higher classes of reptiles be a source of blessings to thee,
O Bharata! Let Yayati and Nahusha, and Dhundhumara, and Bhagiratha, and
the other royal sages, all do what is beneficial to thee. Let blessings
be to thee from creatures having but one leg, and from those that have
many legs. Let blessings be to thee, in this great battle from creatures
that have no legs. Let Swaha, and Swadha, and Sachi, also, all do what is
beneficial to thee. O sinless one, let Lakshmi and Arundhati too do what
is beneficial to thee. Let Asita, and Devala and Viswamitra, and Angiras,
and Vasishtha, and Kasyapa, O king, do what is beneficial to thee. Let
Dhatri, and the lord of the worlds and the points of the compass and the
regents of those points, and the six-faced Karttikeya, all give thee what
is beneficial. Let the divine Vivaswat benefit thee completely. Let the
four elephants, of the four quarters, the earth, the firmament, the
planets, and he who is underneath the earth and holds her (on his head),
O king, viz., Sesha, that foremost of snakes, give thee what is for thy
benefit. O son of Gandhari, formerly the Asura named Vritra, displaying
his prowess in battle, had defeated the best of celestials in battle. The
latter, numbering thousands upon thousands, with mangled bodies, those
denizens of heaven, with Indra at their head, deprived of energy and
might, all repaired to Brahman and sought his protection, afraid of the
great Asura Vritra. And the gods said, 'O best of gods, O foremost of
celestials, be thou the refuge of the gods now crushed by Vritra. Indeed,
rescue us from this great fear.' Then Brahmana, addressing Vishnu staying
beside him as also those best of celestials headed by Sakra, said unto
them that were all cheerless, these words fraught with truth: Indeed, the
gods with Indra at their head, and the Brahmanas also, should ever be
protected by me. The energy of Tvashtri from which Vritra hath been
created is invincible. Having in days of yore performed ascetic penances
for a million of years, Tvashtri, then, ye gods, created Vritra,
obtaining permission from Maheswara. That mighty foe of yours hath
succeeded in smiting you through the grace of that god of gods. Without
going to the place where Sankara stayeth, ye cannot see the divine Hara.
Having seen that god, ye will be able to vanquish Vritra. Therefore, go
ye without delay to the mountains of Mandara. There stayeth that origin
of ascetic penances, that destroyer of Daksha's sacrifice, that wielder
of Pinaka, that lord of all creatures, that slayer of the Asura called
Bhaganetra.' Thus addressed by Brahman, the gods proceeding to Mandara
with Brahman in their company, beheld there that heap of energy, that
Supreme god endued with the splendour of a million suns. Seeing the gods
Maheswara welcomed them and enquired what he was to do for them. 'The
sight of ray person can never be fruitless. Let the fruition of your
desires proceed from this.' Thus addressed by him, the dwellers of heaven
replied, 'We have been deprived of our energy by Vritra. Be thou the
refuge of the dwellers of heaven. Behold, O lord, our bodies beaten and
bruised by his strokes. We seek thy protection. Be thou our refuge, O
Maheswara!' The god of gods, called Sarva, then said, 'Ye gods, it is
well-known to you how this action, fraught with great strength, terrible
and incapable of being resisted by persons destitute of ascetic merit,
originated, springing from the energy of Tvashtri (the divine artificer).
As regards myself, it is certainly my duty to render aid to the dwellers
of heaven. O Sakra, take this effulgent armour from off my body. And, O
chief of the celestials, put it on, mentally uttering these mantras.'

"Drona continued, 'Having said these words, the boon-giving (Siva) gave
that armour with the mantras (to be uttered by the wearer). Protected by
that armour, Sakra proceeded against the host of Vritra in battle. And
although diverse kinds of weapons were hurled at him in that dreadful
battle, yet the joints of that armour could not be cut open. Then the
lord of the celestials slew Vritra, and afterwards gave unto Angiras that
armour, whose joints were made up of mantras. And Angiras imparted those
mantras to his son Vrihaspati, having a knowledge of all mantras. And
Vrihaspati imparted that knowledge to Agnivesya of great intelligence.
And Agnivesya imparted it to me, and it is with the aid of those mantras,
O best of kings, that I, for protecting thy body, tie this armour on thy
body.'

`Sanjaya continued, Having said these words Drona, that bull among
preceptors, once more addressed thy son, of great splendour, saying, 'O
king, I put this armour on thy body, joining its pieces with the aid of
Brahma strings. In days of yore, Brahma himself had thus put it on Vishnu
in battle. Even as Brahma himself had put this celestial armour on Sakra
in the battle caused by the abduction of Taraka, I put it on thee.'
Having thus, with mantras, donned that armour duly on Duryodhana, the
regenerate Drona sent the king to battle. And the mighty-armed king,
cased in armour by the high-souled preceptor, and accomplished in
smiting, and a thousand infuriated elephants endued with great prowess,
and a hundred thousand horses, and many other mighty car-warriors,
proceeded towards the car of Arjuna. And the mighty-armed king proceeded,
with the sound of diverse kinds of musical instruments, against his foe,
like Virochana's son (Vali in days of yore). Then, O Bharata, a loud
uproar arose among thy troops, beholding the Kuru king proceeding like a
fathomless ocean.'"



SECTION XCIV

"Sanjaya said, 'After that bull among men, viz., Duryodhana, had set out
from behind, following Partha and him of Vrishni's race, O king, both of
whom had penetrated into the Kaurava army, the Pandavas accompanied by
the Somakas, quickly rushed against Drona with loud shouts. And then
commenced the battle (between them and Drona's troops). And the battle
that took place between the Kurus and the Pandavas at the gate of the
array, was fierce and awful, making the hair stand on end. The sight
filled the spectators with wonder. O king, the sun was then in the
meridian. That encounter, O monarch, was truly such that we had never
seen or heard of its like before. The Parthas headed by Dhrishtadyumna,
all accomplished in smiting and arrayed properly covered the troops of
Drona with showers of arrows. Ourselves also, placing Drona, that
foremost of all wielders of weapons, at our head, covered the Parthas,
gathered by Prishata's son, with our shafts. The two hosts, adorned with
cars and looking beautiful, then appeared like two mighty masses of
clouds in the summer sky, driven towards each other by opposite winds.
Encountering each other, the two hosts increased their impetuosity, like
the rivers the Ganga and the Yamuna, swollen with water during the season
of the rains. Having diverse kinds of weapons for the winds that ran
before them, teeming with elephants and steeds and cars charged with
lightning, constituted by the maces wielded by the warriors, the fierce
and mighty cloud formed by the Kuru host, urged on by the Drona-tempest,
and pouring incessant shafts that constituted its torrents of rain,
sought to quench the scorching Pandava-fire. Like an awful hurricane in
summer agitating the ocean, that best of Brahmanas, viz., Drona,
agitating the Pandava host. Exerting themselves with great vigour, the
Pandavas rushed towards Drona alone for piercing his host, like a mighty
torrent of water towards a strong embankment, for sweeping it away. Like
an immovable hill resisting the fiercest current of water, Drona,
however, resisted in that battle the enraged Pandavas and Panchalas and
Kekayas. Many other kings also, endued with great strength and courage,
attacking them from all sides, began to resist the Pandavas. Then that
tiger among men, viz., the son of Prishata, uniting with the Pandayas,
began repeatedly to strike Drona, for piercing the hostile host. Indeed,
as Drona showered his arrows on Prishata's son, even so did the latter
shower his on Drona. Having scimitars and swords for the winds that blew
before it, well-equipped with darts and lances and sabres, with the
bow-string constituting its lightning, and the (twang of the) bow for its
roars, the Dhrishtadyumna-cloud poured on all sides torrents of weapons,
as its showers of stones. Slaying the foremost of car-warriors and a
large number of steeds, the son of Prishata seemed to deluge the hostile
divisions (with his arrowy downpours). And the son of Prishata, by his
arrows, turned Drona away from all those tracks amid the car-divisions of
the Pandavas, through which that hero attempted to pass, striking the
warriors there with his shafts. And although Drona struggled vigorously
in that battle, yet his host, encountering Dhrishtadyumna, became divided
into three columns. One of these retreated towards Kritavarman, the chief
of the Bhojas; another towards Jalasandha; and fiercely slaughtered the
while by the Pandavas, proceeded towards Drona himself. Drona, that
foremost of car-warriors, repeatedly united his troops. The mighty
warrior Dhrishtadyumna as often smote and separated them. Indeed, the
Dhartarashtra force, divided into three bodies, was slaughtered by the
Pandavas and the Srinjayas fiercely, like a herd of cattle in the woods
by many beasts of prey, when unprotected by herdsmen. And people thought
that in that dreadful battle, it was Death himself who was swallowing the
warriors first stupefied by Dhrishtadyumna. As a kingdom of a bad king is
destroyed by famine and pestilence and robbers, even so was thy host
afflicted by the Pandavas. And in consequence of the rays of the sun
failing upon the weapons and the warriors, and of the dust raised by the
soldiers, the eyes of all were painfully afflicted. Upon the Kaurava host
being divided into three bodies during that dreadful carnage by the
Pandavas, Drona, filled with wrath, began to consume the Panchalas with
his shafts. And while engaged in crushing those divisions and
exterminating them with his shafts, the form of Drona became like that of
the blazing Yuga-fire. That mighty car-warrior pierced cars, elephants,
and steeds, and foot-soldiers, in that battle, each with only a single
arrow, (and never employing more than one in any case). There then was no
warrior in the Pandava army who was capable of bearing, O lord, the
arrows shot from the bow of Drona. Scorched by the rays of the sun and
blasted by the shafts of Drona, the Pandava divisions there began to reel
about on the field. And thy host also, similarly slaughtered by
Prishata's son, seemed to blaze up at every point like a dry forest on
fire. And while both Drona and Dhrishtadyumna were slaughtering the two
hosts, the warriors of both armies, in utter disregard of their lives,
fought everywhere to the utmost extent of their prowess. Neither in thy
host, nor in that of the enemy, O bull of Bharata's race, was there a
single warrior who fled away from the battle through fear. Those uterine
brothers, viz., Vivingsati and Chitrasena and the mighty car-warrior
Vikarna, surrounded Kunti's son Bhimasena on all sides. And Vinda and
Anuvinda of Avanti, and Kshemadhurti of great prowess supported thy three
sons (who contended against Bhimasena). King Valhika of great energy and
noble parentage, with his own troops and counsellors, resisted the sons
of Draupadi. Saivya, the chief of the Govasanas, with a thousand foremost
warriors, faced the son, of great prowess, of the king of the Kasis and
resisted him. King Salya, the ruler of the Madras, surrounded royal
Yudhishthira, the son of Kunti, who resembled a blazing fire. The brave
and wrathful Duhsasana, properly supported by his own divisions, angrily
proceeded, in that battle, against Satyaki, that foremost of
car-warriors. I myself, with my own troops, cased in mail and equipped
with weapons, and supported by four hundred foremost of bowmen, resisted
Chekitana. [138] Sakuni with seven hundred Gandhara warriors armed with
bows, darts and swords, resisted the son of Madri (viz., Sahadeva). Vinda
and Anuvinda of Avanti, those two great bowmen, who had, for the sake of
their friend (Duryodhana), uplifted their weapons, disregarding their
lives, encountered Virata, the king of the Matsyas. King Valhika,
exerting himself vigorously, resisted the mighty and unvanquished
Sikhandin, the son of Yajnasena, that hero capable of resisting all foes.
The chief of Avanti, with the Sauviras and the cruel Prabhadrakas,
resisted wrathful Dhrishtadyumna, the prince of the Panchalas. Alamvusha
quickly rushed against the brave Rakshasa Ghatotkacha. of cruel deeds,
who was wrathfully advancing to battle. The mighty car-warrior
Kuntibhoja, accompanied by a large force, resisted Alamvusha, that prince
of Rakshasas, of fierce mien. Thus, O Bharata, hundreds of separate
encounters between the warriors of thy army and theirs, took place.

"As regards the ruler of the Sindhus, he remained in the rear of the
whole army protected by many foremost of bowmen and car-warriors
numbering Kripa amongst them. And the ruler of the Sindhus had for the
protectors of his wheels two of the foremost warriors, viz., the son of
Drona on his right, O king, and the Suta's son (Karna) on the left. And
for protecting his rear he had a number of warriors headed by Somadatta's
son, viz., Kripa, and Vrishasena, and Sala, and the invincible Salya, who
were conversant with policy and were mighty bowmen accomplished in
battle. And the Kuru warriors, having made these arrangements for the
protection of the ruler of the Sindhus, fought (with the Pandavas).'"



SECTION XCV

"Sanjaya said, 'Listen, O king, to me as I describe to thee the wonderful
battle that then took place between the Kurus and the Pandavas.
Approaching Bharadwaja's son who was staying at the gate of his array,
the Parthas battled vigorously for piercing through Drona's division. And
Drona also, accompanied by his forces, desirous of protecting his own
array, battled with the Parthas, seeking glory. Vinda and Anuvinda of
Avanti, excited with wrath and desirous of benefiting thy son, struck
Virata with ten shafts. Virata also, O king, approaching those two
warriors of great prowess staying in battle, fought with them and their
followers. The battle that took place between these was fierce in the
extreme, and blood ran in it like water. And it resembled an encounter in
the woods between a lion and a couple of mighty elephants, with rent
temples. The mighty son of Yajnasena forcibly struck king Valhika in that
battle with fierce and sharp shafts capable of penetrating into the very
vitals. Valhika also filled with wrath, deeply pierced Yajnasena's son
with nine straight shafts of golden wings and whetted on stone. And that
battle between those two warriors became exceedingly fierce,
characterised as it was by dense showers of shafts and darts. And it
enhanced the fears of the timid and the joy of heroes. The arrows shot by
them entirely covered the welkin and all the points of the compass, so
that nothing could any longer be discerned. And Saivya, the king of the
Govasanas on the head of the troops, fought in that battle with the
mighty car-warrior, the prince of the Kasis, like an elephant battling
with another. The king of the Valhikas, excited with wrath, fighting,
against those (five) mighty car-warriors, viz., the son of Draupadi,
looked resplendent, like the mind contending against the five senses. And
those five princes also, O foremost of embodied beings, fought with that
antagonist of theirs, shooting their arrows from all sides, like the
objects of the senses for ever battling with the body. Thy son Duhsasana,
struck Satyaki of Vrishni's race with nine straight shafts of keen
points. Deeply pierced by that strong and great bowman, Satyaki of
prowess incapable of being baffled, was partially deprived of his senses.
Comforted soon, he, of Vrishni's race, then quickly pierced thy son, that
mighty car-warrior, with ten shafts winged with Kanka feathers. Piercing
each other deeply and afflicted with each other's shafts, they looked
splendid, O king, like two Kinsukas decked with flowers. Afflicted with
the arrows of Kuntibhoja, Alamvusha, filled with wrath looked like a
beautiful Kinsuka graced with its flowering burthen. The Rakshasa then
having pierced Kuntibhoja with many arrows, uttered awful shouts at the
head of thy host. And as those heroes fought with each other in that
battle, they seemed to all the troops to resemble Sakra and the Asura
Jambha in days of old. The two sons of Madri, filled with wrath, fiercely
ground with their shafts the Gandhara prince Sakuni who had offended
against them greatly. The carnage, O monarch, that set in was awful.
Originated by thee, nurtured by Karna, and kept up by thy sons, the fire
of wrath (of the Pandavas) hath swollen now, O monarch, and is ready to
consume the whole earth. Forced to turn his back on the field by the two
sons of Pandu with their shafts, Sakuni unable to put forth his valour,
knew not what to do. Beholding him turn back, those mighty car-warriors,
viz., the two sons of Pandu, once more showered their arrows on him like
two masses of clouds pouring torrents of rain on a mighty hill. Struck
with countless straight shafts, the son of Suvala fled towards the
division of Drona, borne by his swift steeds. The brave Ghatotkacha
rushed towards the Rakshasa Alamvusha in that battle, with impetuosity
much short of what he was capable. The battle between those two became
fearful to behold, like that which in days of yore had taken place
between Rama and Ravana. King Yudhishthira, having in that battle pierced
the ruler of the Madras with five hundred arrows, once more pierced him
with seven. Then commenced that battle between them which was exceedingly
wonderful, O monarch, which resembled that, in days of yore, between the
Asura Samvara and the chief of the celestials. The sons Vivinsati and
Chitrasena and Vikarna, surrounded by a large force, battled with
Bhimasena.'"



SECTION XCVI

"Sanjaya said, 'When that fierce battle, causing the hair to stand on
end, commenced, the Pandavas rushed against the Kauravas who had been
divided into three bodies. Bhimasena rushed against the mighty-armed
Jalasandha, and Yudhishthira, at the head of his troops rushed, in that
battle, against Kritavarman. And Dhrishtadyumna, O king, scattering the
shafts, like the sun shooting his rays, rushed against Drona. Then
commenced that battle between all the bowmen, eager for the encounter, of
the Kurus and the Pandavas, excited with wrath. And during the progress
of that terrible carnage, when all the warriors were battling with one
another fearlessly the mighty Drona fought with the mighty prince of the
Panchalas. And the clouds of arrows he shot in that encounter filled all
spectators with wonder. And Drona and the prince of the Panchalas,
cutting off the heads of men by thousands, scattered them on the field of
battle, making the latter resemble a forest of lotuses. In every
division, were soon strewn on the ground robes and ornaments and weapons,
and standards and coats of mail. And golden coats of mail, dyed with
blood, looked like clouds charged with lightning. Other mighty
car-warriors, drawing their large bows measuring full six cubits long,
felled with their shafts, elephants and steeds and men. In that dreadful
encounter of arms between brave and high-souled warriors, swords and
shields, bows and heads and coats of mail were seen lying scattered
about. Innumerable headless trunks wore seen to rise up, O king, in the
midst of that fierce battle. And vultures and Kankas and jackals and
swarms of other carnivorous animals, O sire, were seen there, eating the
flesh of fallen men and steeds and elephants, of drinking their blood, or
dragging them by the hair, or licking or pecking, O king, at their
marrow, or dragging their bodies and severed limbs, or rolling their
heads on the ground. Warriors, skilled in battle, accomplished in
weapons, and firmly resolved in fight, struggled vigorously in the
combat, solicitous only of fame. Many were the combatants that careered
over the field, performing the diverse evolutions, of swordsmen. With
sabres and darts and lances and spears and axes, with maces and spiked
clubs and other kinds of weapons, and with even bare arms, men who had
entered the arena of battle, filled with rage, slew one another. And
car-warriors fought with car-warriors, and horsemen with horsemen, and
elephants with foremost of elephants, and foot-soldiers with
foot-soldiers. And many infuriated elephants, as if perfectly mad,
uttered loud shrieks and slew one another, after the manner they do in
sporting arenas.

"During the progress, O king, of that battle in which the combatants
fought without any regard for one another, Dhrishtadyumna caused his own
steeds to be mixed up with those of Drona. Those steeds endued with the
speed of the wind, that were white as pigeons and red as blood, thus
mixed with one another in battle, looked exceedingly beautiful. Indeed,
they looked resplendent like clouds charged with lightning. Then that
slayer of hostile heroes, viz., heroic Dhrishtadyumna, the son of
Prishata, beholding Drona, O Bharata, arrived so near, cast off his bow
and took up his sword and shield, for achieving a difficult feat. Seizing
the shaft of Drona's car, he entered into it. And he stayed sometimes on
the middle of the yoke, and sometimes on its joints and sometimes behind
the steeds. And while he was moving, armed with swords, quickly upon the
backs of those red steeds of Drona, the latter could not detect an
opportunity for striking him. [139] All this seemed wonderful to us.
Indeed, like the sweep of a hawk in the woods from desire of food, seemed
that sally of Dhrishtadyumna from his own car for the destruction of
Drona. Then Drona cut off, with a hundred arrows, the shield, decked with
a hundred moons, of Drupada's son, and then his sword, with ten others.
And mighty Drona then, with four and sixty arrows, slew the steeds of his
antagonist. And with a couple of broad-headed shafts he cut off the
latter's standard and umbrella also, and then slew both his Parshni
charioteers. And then with great speed drawing his bow-string to his ear,
he shot at him a fatal shaft, like the wielder of the thunder hurling the
thunder (at a foe). But soon Satyaki, with four and ten sharp shafts, cut
off that fatal arrow of Drona. And thus the Vrishni hero, O sire, rescued
Dhrishtadyumna, who had been seized by that lion among men, the foremost
of preceptors, like a deer seized by the king of the forests. Even thus
did that bull amongst the Sinis, the prince of the Panchalas. Beholding
Satyaki to rescue the prince of the Panchalas in the dreadful battle,
Drona quickly shot at him six and twenty arrows. The grandson of Sini
then, in return, pierced Drona in the centre of the chest with six and
twenty arrows, while the latter was engaged in devouring the Srinjayas.
Then all the Panchala car-warriors, desirous of victory upon the Satwata
hero, proceeding against Drona, quickly withdrew Dhrishtadyumna from the
battle.'"



SECTION XCVII

"Dhritarashtra said, 'After that shafts of Drona had been cut off and
Dhrishtadyumna thus rescued, O Sanjaya, by Yuyudhana, that foremost one
of the Vrishni race, what did that great bowman, that foremost of all
wielders of weapons, viz., Drona, do in battle unto that tiger among men,
viz., the grandson of Sini?'

"Sanjaya said, 'Then Drona, like a mighty snake, having wrath for his
poison, his stretched bow for his wide-open mouth, his sharp shafts for
his teeth and whetted arrows for his fangs, with eyes red as copper from
rage, and breathing hard, that mighty hero among men, perfectly fearless,
borne on his red steeds of great speed, that seemed to soar into the
skies or get at the top of a mountain, rushed towards Yuyudhana,
scattering his arrows equipped with golden wings. Then that subjugator of
hostile cities, that hero of Sini's race invincible in battle, beholding
that irresistible Drona cloud having showers of arrows for its watery
downpour, the rattle of car-wheels for its roar, the out-stretched bow
for its volume, long shafts for its lightning-flashes, darts and swords
for its thunder, wrath for the winds and urged on by those steeds that
constituted the hurricane (impelling it forwards), rushed towards him,
addressed his charioteer and smilingly said, O Suta, proceed quickly and
cheerfully, urging the steeds to their greatest speed, against that
heroic Brahmana, fallen off from the duties of his order, that refuge of
Dhritarashtra's son, that dispeller of the (Kuru) king's sorrows and
fear, that preceptor of all the princes, that warrior ever boastful of
his prowess.' Then the excellent steeds of silvery hue belonging to him
of Madhu's race, endued with the speed of the wind, quickly proceeded
towards Drona. Then those two chastisers of foes, viz., Drona and Sini's
grandson, fought with each other, each striking the other with thousands
of shafts. Those two bulls among men filled the welkin with their arrowy
showers. Indeed, the two heroes covered the ten points of the compass
with their shafts. And they poured on each other their shafts like two
clouds pouring their contents (on the earth) on the expiration of summer.
The sun became invisible. The very wind ceased to blow. And in
consequence of those showers of shafts filling the welkin, a continuous
and thick gloom was caused there that became unbearable to the other
heroes. And when the shafts of Drona and Sini's grandson had caused that
gloom there, none beheld any cessation in shooting in either of them.
They were both quick in the use of weapons, and they were both looked
upon as lions among men. The sound produced by those torrents of arrows,
shot by both striking against each other was heard to resemble the sound
of the thunder hurled by Sakra. The forms of heroic warriors pierced with
long shafts looked like those of snakes, O Bharata, hit by snakes of
virulent poison. Brave warriors incessantly heard the twangs of their
bows and the sounds of their palms to resemble the sound of thunder
falling upon summits of mountains. The cars of both of those warriors, O
king, their steeds, and their charioteers pierced with shafts of golden
wings, became beautiful to behold. Fierce was the downpour, O monarch, of
shafts that were bright and straight and that looked resplendent like
snakes of virulent poison freed from their sloughs. The umbrellas of both
were cut off, as also the standards of both. And both of them were
covered with blood, and both were inspired with the hope of victory. With
blood trickling down every limb of theirs, they resembled a couple of
elephants with secretions trickling down their bodies. And they continued
to strike each other with fatal shafts. The roars and shouts and other
cries of the soldiers, the blare of conchs and the beat of drums ceased,
O king, for none uttered any sound. Indeed, all the divisions became
silent, and all the warriors stopped fighting. People, filled with
curiosity became spectators of that single combat. Car-warriors and
elephant riders and horsemen and foot-soldiers, surrounding those two
bulls among men, witnessed their encounter with steadfast eyes. And the
elephant-divisions stood still and so also the horse-divisions, and so
also the car-divisions. All stood still, disposed in array. Variegated
with pearls and corals, decked with gems and gold, adorned with standards
and ornaments, with coats of mail made of gold, with triumphal banners
with rich caparisons of elephants, with fine blankets, with bright and
sharp weapons, with yak-tails, ornamented with gold and silver, on the
heads of steeds, with garlands, round the frontal globes of elephants and
rings round their tusks, O Bharata, the Kuru and the Pandava hosts then
looked like a mass of clouds at the close of summer, decked with rows of
cranes and myriads of fire-flies (under them) and adorned with rainbows
and flashes of lightning. Both our men and those of Yudhishthira, beheld
that battle between Yuyudhana and high-souled Drona; the gods also,
headed by Brahma and Soma, and the Siddhas, and the Charanas, and the
Vidyadharas, and the great Snakes, saw it, stationed on their foremost of
sky-ranging cars. And beholding the diverse motion, forward and backward,
of those lions among men, and their acts of striking each other, the
spectators were filled with wonder. And both endued with great strength,
Drona and Satyaki, displaying their lightness of hand in the use of
weapons, began to pierce each other with shafts. Then he of Dasarha's
race, with his mighty shafts, cut off those of the illustrious Drona in
that battle, and then, within a moment, the latter's bow also. Within,
however, the twinkling of an eye, the son of Bharadwaja took up another
bow and strung it. Even that bow of his was cut off by Satyaki. Drona
then, with utmost quickness waited with another bow in hand. As often,
however, as Drona strung his bow, Satyaki cut it off. And this he did
full nine and seven times. Beholding then that superhuman feat of
Yuyudhana in battle, Drona, O monarch, thought in his mind, 'This force
of weapons that I see in this foremost one among the Satwatas exists in
Rama and Dhananjaya and was seen also in Kartavirya and that tiger among
men, viz., Bhishma. The son of Bharadwaja, therefore, mentally applauded
the prowess of Satyaki. Beholding that lightness of hand equal unto that
of Vasava himself, that foremost of regenerate ones, that first of all
persons conversant with weapons, was highly gratified with Madhava. And
the gods also, with Vasava at their head, were gratified with it. The
gods and the Gandharvas, O monarch, had never before witnessed that
lightness of hand of the quickly moving Yuyudhana, although they and the
Siddhas and the Charanas had been acquainted with the feats of which
Drona was capable. Then Drona, that foremost of persons acquainted with
weapons, that grinder of Kshatriyas, taking up another bow, aimed some
weapons. Satyaki, however, baffling those weapons with the illusion of
his own weapon struck him with some sharp shafts. All this seemed highly
wonderful. Beholding that superhuman feat of his in battle, that feat of
which nobody else was capable, and which displayed very great skill,
those amongst thy warriors that were judges of skill, applauded it.
Satyaki shot the same weapons that Drona shot. Beholding this, that
scorcher of foes, viz., the preceptor, fought with a little less
boldness, than usual. Then that master of military science, O king,
filled with wrath, invoked celestial weapons for the destruction of
Yuyudhana. Beholding that terrible foe-slaughtering Agneya weapon,
Satyaki, that mighty bowman, invoked another celestial weapon, viz., the
Varuna. Seeing them both take up celestial weapons, loud cries of Oh and
Alas arose there. The very creatures having the sky for their element
ceased to range through it. Then the Varuna and the Agneya weapons which
had thus been grafted on their shafts coming against each other became
fruitless. [140] Just at that time, the sun passed down in his course.
Then king Yudhishthira and Bhimasena, the son of Pandu, and Nakula, and
Sahadeva, desirous of protecting Satyaki, and the Matsyas, and the
Salweya troops, speedily proceeded towards Drona. Then thousands of
princes placing Duhsasana at their head, hastily proceeded towards Drona
(for protecting him) who was surrounded by foes. Then, O king, commenced
a fierce battle between them and thy bowmen. The earth was covered with
dust and with showers of arrows shot (by both sides). And everything
being thus covered, nothing could any longer be discerned. Indeed, when
the troops were thus overwhelmed with dust, the battle proceeded in utter
disregard (of persons and rules).'"



SECTION XCVIII

"Sanjaya said, 'When the sun turned in his downward course towards the
summit of the Asta hills, when the welkin was covered with dust, when the
heat of the solar rays abated, the day began to fade fast. As regards the
soldiers, some rested, some fought on, some returned to the encounter,
desirous of victory. And while the troops, inspired with hope of victory,
were thus engaged, Arjuna and Vasudeva proceeded towards the place where
the ruler of the Sindhus was. The son of Kunti, by means of his shafts,
made (through the hostile soldiers) a way sufficiently wide for his car.
And it was in this way that Janardana proceeded, (guiding the car).
Thither where the car of the high-souled son of Pandu proceeded, thither
thy troops, O monarch, broke and yielded a way. And he of Dasarha's race,
endued with great energy, displayed his skill in driving car by showing
diverse kinds of circling motions. And the shafts of Arjuna, engraved
with his name, well-tempered, resembling the Yuga-fire, tied round with
catgut, of straight joints, thick, far-reaching, and mace either of
(cleft) bamboo (or their branches) or wholly of iron, taking the lives of
diverse foes, drank in that battle, with the birds (of prey assembled
there), the blood of living creatures. Standing on his car, as Arjuna
shot his shafts full two miles ahead, those shafts pierced and despatched
his foes just as that car itself came up to the spot. [141] Hrishikesa
proceeded, borne by those yoke-bearing steeds endued with the speed of
Garuda or the wind, with such speed that he caused the whole universe to
wonder at it. Indeed, O king, the car of Surya himself, or that of Rudra
or that of Vaisravana, never goeth so fast. Nobody else's car had ever
before moved with such speed in battle as Arjuna's car, moving with the
celerity of a wish cherished in the mind. Then Kesava, O king, that
slayer of hostile heroes, having taken the car of battle quickly urged
the steeds, O Bharata, through the (hostile) troops. Arrived in the midst
of that throng of cars, those excellent steeds bore Arjuna's car with
difficulty, suffering as they did from hunger, thirst, and toil, and
mangled as they had been with the weapons of many heroes delighting in
battle. They frequently, however, described beautiful circles as they
moved, proceeding over the bodies of slain steeds and men, over broken
cars, and the bodies of dead elephants, looking like hills by thousands.

"Meanwhile O king, the two heroic brothers of Avanti, (viz., Vinda and
Anuvinda), at the head of their forces, beholding the steeds of Arjuna to
be tired, encountered him. Filled with joy, they pierced Arjuna with four
and sixty shafts, and Janardana with seventy, and the four steeds (of
Arjuna's car) with a hundred arrows. Then Arjuna, O king, filled with
wrath, and having a knowledge of the vital parts of the body, struck them
both in the battle, with nine straight shafts, every one of which was
capable of penetrating into the very vitals. Thereupon, the two brothers,
filled with rage, covered Vibhatsu and Kesava with showers of shafts and
uttered leonine roars. Then Partha of white steeds, with a couple of
broad-headed shafts, quickly cut off in that battle the beautiful bows of
the two brothers and then their two standards, bright as gold. Vinda and
Anuvinda then, O king, taking up to other bows and becoming infuriated
with anger, began to grind the son of Pandu with their arrows. Then
Dhananjaya, the son of Pandu, exceedingly enraged, once more, with a
couple of shafts quickly cut off those two bows also of his foes. And
with a few other arrows whetted on stone and equipped with wings of gold,
Arjuna then slew their steeds, their charioteers, and the two combatants
that protected their rear, with those that followed the latter. And with
another broad-headed arrow, sharp as a razor, he cut off the head of the
eldest brother, who fell down on the earth, deprived of life, like a tree
broken by the wind. The mighty Anuvinda then endued with great prowess,
beholding Vinda slain left his steedless car, having taken up a mace.
Then that foremost of car-warriors, viz., the brother of Vinda,
apparently dancing as he advanced with that mace in his arms, proceeded
in that battle for avenging the slaughter of his elder brother. Filled
with rage, Anuvinda struck Vasudeva on the forehead with that mace. The
latter, however, trembled not, but stood still like the mountain Mainaka.
Then Arjuna with six arrows, cut off his neck and two legs and two arms
and head. Thus cut off (into fragments, the limbs of) Anuvinda fell down
like so many hills. Beholding them both stain, their followers, O king,
filled with rage rushed (towards Arjuna), scattering hundreds of arrows.
Slaying them soon, O bull of Bharata's race, Arjuna looked resplendent
like a fire consuming a forest on the expiry of winter. Passing over
those troops with some difficulty, Dhananjaya then shone brightly like
the risen sun, transgressing the clouds under which it was hid. Beholding
him, the Kauravas were filled with fright. But recovering soon enough,
they rejoiced once more and rushed at him from all sides. O bull of
Bharata's race! Understanding that he was tired and that the ruler of the
Sindhus was yet at a distance, they surrounded him, uttering leonine
roars. Beholding them, tilled with wrath, Arjuna, that bull among men,
smilingly, addressed him of Dasarha's race in soft words, and said, 'Our
steeds are afflicted with arrows and tired. The ruler of the Sindhus is
still at a distance. What do you think to be the best that should be done
now? Tell me, O Krishna, truly. Thou art always the wisest of persons.
The Pandavas having thee for their eyes, will vanquish their foes in
battle. That which seems to me should be done next, truly shall I say
unto thee. Unyoking the steeds to their case, pluck off their arrows, O
Madhava!' Thus addressed by Partha, Kesava replied unto him, 'I am, also
O Partha, of the opinion which thou hast expressed.'

"Arjuna then said, 'I will hold in check the whole army, O Kesava! Do
thou properly perform that which should be done next.'

"Sanjaya continued, 'Alighting then from the terrace of his car,
Dhananjaya, taking up his bow, Gandiva, fearlessly stood there like an
immovable hill. Beholding Dhananjaya standing on the ground, and
regarding it a good opportunity, the Kshatriyas, desirous of victory and
uttering loud shouts, rushed towards him. Him standing along, they
surrounded with a large throng of cars, all stretching their bows and
showering their shafts on him. Filled with wrath, they displayed diverse
kinds of weapons and entirely shrouded Partha with their shafts like the
clouds shrouding the sun. And the great Kshatriya warriors impetuously
rushed against that bull among Kshatriyas, that lion among men, like
infuriated elephants rushing towards a lion. The might then that we
beheld, of Partha's arms was exceedingly great, since, filled with rage,
alone, he succeeded in resisting those countless warriors. The puissant
Partha, baffling with his own weapons those of the foes, quickly covered
all of them with countless shafts. In that part of the welkin, O monarch,
in consequence of the clash Of those dense showers of shafts, a fire was
generated emitting incessant sparks. There, in consequence of hostile
heroes, countless in number, all filled with wrath, and all great bowmen
united together for a common Purpose, seeking victory in battle, aided by
steeds, covered with blood and breathing hard, and by infuriated and
foe-grinding elephants, uttering loud shrieks, the atmosphere became
exceedingly hot. That uncrossable, wide, and limitless ocean of cars,
incapable of being agitated, had arrows for its current, standards for
its eddies, elephants for its crocodiles, foot-soldiers for its countless
fishes, the blare of conchs and the beat of drums for its roar, cars for
its surging waves, head-gears of combatants for its tortoises, umbrellas
and banners for its froth, and the bodies of slain elephants for its
(submarine) rocks: Partha resisted with his arrows, the approach of the
sea like a continent. Then, in course of that battle, the mighty-armed
Janardana, fearlessly addressing that dear friend of his, that foremost
of men, viz., Arjuna, said unto him. 'There is no well here in the field
of battle, O Arjuna, for the steeds to drink from. The steeds want water
for drink, but not for a bath.' Thus addressed by Vasudeva, Arjuna
cheerfully said, 'Here it is!' And so saying, he pierced the earth with a
weapon and made an excellent lake from which the steeds could drink. And
that lake abounded in swans and ducks, and was adorned with Chakravakas.
And it was wide and full of transparent water, and abounded in full-blown
lotuses of the finest species. And it teemed with diverse kinds of fish.
And fathomless in depth, it was the resort of many a Rishi. And the
celestial Rishi, Narada, came to have a look at that lake created there
in a moment. And Partha, capable of achieving wonderful works like (the
celestial artificer) Tvashtri himself, also constructed there an arrowy
hall, having arrows for its beams and rafters, arrows for its pillars,
and arrows for its roof. Then Govinda smiling in joy, said, 'Excellent,
Excellent,' upon seeing the high-souled Partha create that arrowy hall.'"





SECTION XCIX

"Sanjaya said, 'After the high-souled son of Kunti had created that
water, after he had commenced to hold in cheek the hostile army, and
after he had built also that arrowy hall, Vasudeva of great splendour,
alighting from the car, unyoked the steeds pierced and mangled with
arrows. Beholding that sight never seen before, loud uproars of applause
were heard there, uttered by the Siddhas and the Charanas and by all the
warriors. Mighty car-warriors (assembled together) were unable to resist
the son of Kunti, even when he fought on foot. All this seemed highly
wonderful. Although throngs upon throngs of cars, and myriads of
elephants and steeds, rushed towards him, yet Partha felt no fear but
fought on, prevailing upon all his foes. And the (hostile) kings shot
showers of shafts at the son of Pandu. That slayer of hostile heroes,
however, viz., the son of Vasava, of virtuous soul, felt no anxiety
whatever. Indeed, the valiant Partha received hundreds of arrowy showers
and maces and lances coming towards him as the ocean receives hundreds
upon hundreds of rivers flowing towards it. With the impetuous might of
his own weapons and strength of his arms, Partha received the foremost of
shafts shot at him by those foremost of kings. Although staying on the
ground, and alone, he succeeded yet in baffling all those kings on their
cars, like that one fault, avarice, destroying a host of accomplishments.
The Kauravas, O king, applauded the highly wonderful prowess of Partha as
also of Vasudeva, saying, 'What more wonderful incident hath ever taken
place in this world, or will ever take place than this, viz., that Partha
and Govinda, in course of battle, have unyoked their steeds? Displaying
fierce energy on the field of battle and the greatest assurance, those
best of men have inspired us with great thoughts.' Then Hrishikesa, of
eyes like lotus-petals, smiling with the coolest assurance, as if, O
Bharata, he was in the midst of an assembly of women (and not armed
foes), after Arjuna had created in the field of battle that hall, made of
arrows, led the steeds into it, in the very sight. O monarch, of all thy
troops. And Krishna, who was well-skilled in grooming horses, then
removed their fatigue, pain, froth, trembling and wounds. [142] Then
plucking out their arrows and rubbing those steeds with his own hands,
and making them trot duly, he caused them to drink. Having caused them to
drink, and removed their fatigue and pain, he once more carefully yoked
them to that foremost of cars. Then, that foremost one among all wielders
of weapons, viz., Sauri, of great energy, mounting on that car with
Arjuna, proceeded with great speed. Beholding the car of that foremost of
car-warriors once more equipped with these steeds, whose thirst had been
slaked, the foremost ones among the Kuru army once more became cheerless.
They began to sigh, O king, like snakes whose fangs had been pulled out.
And they said, 'Oh, fie, fie on us! Both Partha and Krishna have gone, in
the very sight of all the Kshatriyas, riding on the same car, and clad in
mail, and slaughtering our troops with as much ease as boys sporting with
a toy. Indeed, those scorchers of foes have gone away in the very sight
of all the kings displaying the prowess and unimpeded by our shouting and
struggling combatants.' Seeing them gone away, other warriors said, 'Ye
Kauravas, speed ye for the slaughter of Krishna and the diadem-decked
(Arjuna). Yoking his steeds unto his car in the very sight of all (our)
bowmen, he of Dasarha's race is proceeding towards Jayadratha,
slaughtering us in battle.' And some lords of earth there, O king,
amongst themselves, having seen that highly wonderful incident in battle
never seen before said, 'Alas, through Duryodhana's fault, these warriors
of king Dhritarashtra, the Kshatriyas, and the whole earth, fallen into
great distress, are being destroyed. King Duryodhana understands it not.'
Thus spoke many Kshatriyas. Others, O Bharata, said, 'The ruler of the
Sindhus hath already been despatched to Yama's abode. Of narrow sight and
unacquainted with means, let Duryodhana now do what should be done for
that king. [143] Meanwhile, the son of Pandu, seeing the sun coursing
towards the Western hills, proceeded with greater speed towards the ruler
of the Sindhus, on his steeds, whose thirst had been slaked. The (Kuru)
warriors were unable to resist that mighty-armed hero, that foremost of
all wielders of weapons, as he proceeded like the Destroyer himself in
wrath. That scorcher of foes, viz., the son of Pandu, routing the
warriors (before him), agitated that army, like a lion agitating a herd
of deer, as he proceeded for getting at Jayadratha. Penetrating into the
hostile army, he, of Dasarha's race, urged the steeds with great speeds,
and blew his conch, Panchajanya, which was of the hue of the clouds. The
shafts shot before by the son of Kunti began to fall behind him, so
swiftly did those steeds, endued with the speed of the wind, drew that
car. Then many kings, filled with rage, and many other Kshatriyas
surrounded Dhananjaya who was desirous of slaying Jayadratha. When the
(Kuru) warriors thus proceeded towards that bull, among men (viz.,
Arjuna) who had stopped for a moment, Duryodhana, proceeding quickly,
followed Partha in that great battle. Many warriors, beholding the car
whose rattle resembled the roar of clouds, and which was equipped with
that terrible standard bearing the ape and whose banner floated upon the
wind, became exceedingly cheerless. Then when the sun was almost
completely shrouded by the dust (raised by the combatants), the (Kuru)
warriors, afflicted with shafts, became incapable of even gazing, in that
battle, at the two Krishnas.'"



SECTION C

"Sanjaya said, 'O monarch! I beholding Vasudeva and Dhananjaya penetrate
into their host, having already pierced through many divisions, the kings
of the army, fled away in fear. A little while after, however, those
high-souled ones, filled with rage and shame, and urged on by their
might, became cool and collected, and proceeded towards Dhananjaya. But
those, O king, who filled with rage and vindictiveness, proceeded against
the son of Pandu in battle, returned not, like rivers never returning
from the ocean. Seeing this, many ignoble Kshatriyas incurred sin and
hell by flying away from battle, like atheists turning away from the
Vedas. [144] Transgressing that throng of cars those two bulls among men,
at last, issued out of it, and looked like the sun and the moon freed
from the jaws of Rahu. Indeed, the two Krishnas, their fatigue dispelled,
having pierced through that vast host, looked like two fishes that had
passed through a strong net. Having forced through that impenetrable
division of Drona, the way through which was obstructed by dense showers
of weapons, those two high-souled heroes looked like Yuga-suns risen (on
the welkin). Piercing through those dense showers of weapons and freed
from that imminent danger, those high-souled heroes, themselves
obstructing the welkin with thick clouds of weapons, seemed like persons
escaped from a raging conflagration, or like two fishes from the jaws of
a makara. And they agitated the (Kuru) host like a couple of makaras
agitating the ocean. Thy warriors and thy sons, while Partha and Krishna
were in the midst of Drona's division, had thought that those two would
never be able to issue out of it. Beholding, however, those two heroes of
great splendour issue out of Drona's division, they no longer, O monarch,
hoped for Jayadratha's life. Hitherto they had strong hopes of
Jayadratha's life, for they had thought, O king, that the two Krishnas
would never be able to escape from Drona and Hridika's son. Frustrating
that hope, those two scorchers of foes had, O monarch, crossed the
division of Drona, as also the almost uncrossable division of the Bhojas.
Beholding them, therefore, ford through those divisions and look like two
blazing fires, thy men became possessed with despair and no longer hoped
for Jayadratha's life. Then those two fearless heroes, viz., Krishna and
Dhananjaya, those enhancers of the fears of foes, began to converse
between themselves about the slaughter of Jayadratha. And Arjuna said,
'This Jayadratha hath been placed in their midst by six of the foremost
car-warriors among the Dhartarashtras. The ruler of the Sindhus, however,
shall not escape me if once he is seen by me. If Sakra himself, with all
the celestials, become his protector in battle, yet shall we slay him.
Thus did the two Krishnas talk. Even so, O mighty-armed one, did they
converse amongst themselves, while looking after the ruler of the
Sindhus. (Having heard what they said), thy sons set up a loud wail.
Those two chastisers of foes then looked like a couple of thirsty
elephants of great quickness of motion, refreshed by drinking water,
after having passed through a desert. Beyond death and above decrepitude,
they then looked like two merchants that have passed over a mountainous
country abounding with tigers and lions and elephants. Indeed, beholding
them freed (from Drona and Kritavarman), thy warriors regarded the colour
of Partha's and Krishna's face to be dreadful; and thy men then, from all
sides, set up a loud wail. Freed from Drona who resembled a snake of
virulent poison or a blazing fire, as also from the other lords of the
earth, Partha and Krishna looked like two blazing suns. Indeed, those two
chastisers of foes, freed from Drona's division, which resembled the very
ocean, seemed to be filled with joy like persons that have safely crossed
the vasty deep. Freed from those dense showers of weapons, from those
divisions protected by Drona and Hridika's son, Kesava and Arjuna looked
like Indra and Agni, or blazing effulgence. The two Krishnas, pierced
with sharp shafts of Bharadwaja's son, and with bodies dripping with
bloods, looked resplendent like two mountains decked with flowering
Karnikaras. Having forded that wide lake, of which Drona constituted the
alligator, darts formed the fierce snakes, shafts, the Makaras, and
Kshatriyas, the deep waters, and having issued out of that cloud,
constituted by Drona's weapons, whose thunders were the twang of bows and
the sound of palms, and whose lightning flashes were constituted by maces
and swords, Partha and Krishna looked like the sun and moon freed from
darkness. Having crossed the region obstructed by the weapons of Drona,
all creatures regarded those mighty and famous bowmen viz., the two
Krishnas, as persons who had forded, with the aid of their arms, the five
rivers, (viz., the Satadru, the Vipasa, the Ravi, the Chandrabhaga, and
the Vitasta) having the ocean for their sixth, when full of water during
the season of rains, and abounding with alligators. Casting their eyes,
from desire of slaughter, on Jayadratha who was not far off from them,
the two heroes looked like two tigers waiting from desire of falling upon
a Ruru deer. Such was then the colour of their faces, that thy warriors,
O monarch, regarded Jayadratha as one already slain. Possessed of red
eyes, O mighty-armed one, and staying together, Krishna and the son of
Pandu, at the sight of Jayadratha were filled with joy and roared
repeatedly. Indeed, O monarch, the splendour then of Sauri, standing with
reins in hand, and of Partha armed with bow, was like that of the sun or
fire. Freed from the division of Drona, their joy, at sight of the ruler
of the Sindhus, was like that of a couple of hawks at the sight of a
piece of flesh. Beholding the ruler of the Sindhus not far off, they
rushed in wrath towards him like a couple of hawks swooping down towards
a piece of meat. Seeing Hrishikesa and Dhananjaya transgress (the
divisions of Drona), thy valiant son, king Duryodhana, whose armour had
been bound on his person by Drona, and who was well-versed in grooming
and guiding horses, rushed, on a single car, O lord, for the protection
of the Sindhus. Leaving those mighty bowmen, viz., Krishna and Partha,
behind, thy son, O king, turned back, facing Kesava of lotus-like eyes.
When thy son thus outran Dhananjaya, diverse musical instruments were
joyfully blown and beat among all thy troops. And leonine roars were
uttered mingled with the blare of conchs, beholding Duryodhana staying in
the face of the two Krishnas. They also, O king, resembling blazing
fires, that stood as the protectors of Jayadratha, were filled with joy
upon beholding thy son in battle. Seeing Duryodhana transgress them with
his followers, Krishna, O monarch, said unto Arjuna these words suited to
the occasion.'"



SECTION CI

"Vasudeva said, 'Behold, O Dhananjaya, this Suyodhana who hath
transgressed us! I regard this as highly wonderful. There is no
car-warrior equal to him. His arrows are far-reaching. He is a great
bowman. Accomplished as he is in weapons, it is exceedingly difficult to
vanquish him in battle. The mighty son of Dhritarashtra strikes hard, and
is conversant with all modes of warfare. Brought up in great luxury, he
is much regarded by even the foremost of car-warriors. He is
well-accomplished, and, O Partha, he always hates the Pandavas. For these
reasons, O sinless one, I think, thou shouldst now fight with him. Upon
him resteth, as upon a stake at dice, victory or the reverse. Upon him, O
Partha, vomit that poison of thy wrath which thou hast cherished so long.
This mighty car-warrior is the root of all the wrongs on the Pandavas. He
is now within reach of thy shafts. Look after thy success. Why hath king
Duryodhana, desirous as he is of kingdom, come to battle with thee? By
good luck, it is that he is now arrived within reach of thy arrows. Do
that, O Dhananjaya, by which he may be deprived on his very life. Reft of
his senses through pride of affluence, he hath never felt any distress. O
bull among men, he doth not know also thy prowess in battle. Indeed, the
three worlds with the celestials, the Asuras, and human beings, cannot
venture to vanquish thee in battle. What need be said, therefore, of
single Duryodhana? By good luck it is, O Partha, that he hath approached
the vicinity of thy car. O mighty-armed one, slay him as Purandara slew
Vritra. O sinless one, this Duryodhana hath endeavoured to bring evil on
you. By deceit he cheated king Yudhishthira at dice. O giver of honours,
sinless though you all are, this prince of sinful soul has always done
various evil acts towards him. Nobly resolved upon battle, O Partha, slay
without any scruple this wicked wight, who is ever wrathful and ever
cruel, and who is the very embodiment of avarice. Remembering the
deprivation of your kingdom by deceit, your exile into the woods, and the
wrongs of Krishna, put forth thy prowess, O son of Pandu! By good luck,
it is that he stayeth within the range of the shafts. By good luck, it is
that staying before thee he endeavours to resist thy purpose. By good
luck, it is that he knows today that he will have to fight with thee in
the battle. By good luck, it is that all your purposes, even those that
are not presently entertained by you, will be crowned with fruition.
Therefore, Partha, slay this wretch of his race, viz., the son of
Dhritarashtra, in battle, as Indra had in days of yore, slain the Asura
Jambha in the battle between the celestials and the Asuras. If he is
slain by thee, thou canst then pierce through this masterless host. Cut
the very root of these wicked-souled wretches. Let the avabhritha [145] of
this hostility be now accomplished.'

"Sanjaya continued, 'Thus addressed, Partha replied unto Kesava
saying--'So be it. Even this should be done by me. Disregarding
everything else, proceed thither where Duryodhana is. Putting forth my
prowess in battle, I will cut off the head of that wretch who hath for
such a long period enjoyed our kingdom without a thorn on his side. Shall
I not succeed, O Kesava, in avenging myself of the insult, in the shape
of dragging her by the hair, offered unto Draupadi, undeserving as she
was of that wrong.' Thus conversing with each other, the two Krishnas
filled with joy, urged those excellent white steeds of theirs, desirous
of getting at king Duryodhana. As regards thy son, O bull of Bharata's
race, having approached the presence of Partha and Krishna, he
entertained no fear, although, O sire, every circumstance was calculated
to inspire fear. And the Kshatriyas there, on thy side, highly applauded
him then, for he proceeded to face Arjuna and Hrishikesa for resisting
them. Indeed, beholding the king in battle, a loud shout was heard there,
O monarch, uttered by the entire Kuru army. What that terrible and awful
shout arose there, thy son, pressing his foe hard, opposed his progress.
Held in check by thy son armed with bow, the son of Kunti became filled
with rage, and that chastiser of foes, Duryodhana, also became highly
enraged with Partha. Beholding both Duryodhana and Dhananjaya enraged
with each other, all the Kshatriyas, of fierce forms, began to look at
them from all sides. Seeing Partha and Vasudeva both filled with rage,
thy son, O sire, desirous of battle, smilingly challenged them, then he
of Dasarha's race became filled with joy, and Dhananjaya also, the son of
Pandu, became cheerful. Uttering loud roars, they both blew their
foremost of conchs. Seeing them thus cheerful, all the Kauravas became
hopeless of thy son's life. Indeed, all the Kauravas, and many even
amongst the enemy, became possessed with grief, and regarded thy son as a
libation already poured into the mouth of the (sacred) fire. Thy
warriors, seeing Krishna and the Pandava so cheerful I loudly exclaimed,
afflicted with fear, 'The king is slain.' 'The king is slain.' Hearing
that loud uproar of the warriors, Duryodhana said, 'Let your fears be
dispelled. I will despatch the two Krishnas unto the region of death.'
Having told all his warriors these words, king Duryodhana. then,
expectant of success, addressed Partha angrily and said these words: 'If,
O Partha, thou art begotten by Pandu apply upon me, without loss of time,
all the weapons, celestial and earthly, that Kesava also hath of either,
upon me. I wish to see thy manliness. They speak of many feats achieved
by thee out of our view. Show me those feats that have won the applause
of many endued with great heroism!'"



SECTION CII

"Sanjaya said, 'Saying these words, king Duryodhana pierced Arjuna with
three shafts of great impetuosity and capable of penetrating into the
very vitals. And with four others he pierced the four steeds of his foe.
And he pierced Vasudeva in the centre of the chest with ten shafts, and
cutting off, with a broad-headed arrow, the whip in the latter's hands,
he felled it on the ground. Then Partha, coolly and without losing a
moment, shot at him four and ten shafts whetted on stone and equipped
with beautiful feathers. All those shafts, however, were repelled by
Duryodhana's armour. Beholding their fruitlessness, Partha once more sped
at him nine and five arrows of keen points. But these too were repelled
by Duryodhana's armour. Seeing eight and twenty arrows of his become
abortive, that slayer of hostile heroes, viz., Krishna said unto Arjuna,
these words: 'I see a sight never before witnessed by me, like the
movements of the hills. Shafts sped by thee, O Partha, are becoming
abortive. O bull of Bharata's race, hath thy Gandiva decayed in power?
Have the might of thy grasp and the power of thy arms become less than
what they were. Is not this to be thy last meeting with Duryodhana? Tell
me, O Partha, for I ask thee. Great hath been my amazement, O Partha,
upon seeing all these shafts of thine fall towards Duryodhana's car,
without producing the slightest effect. Alas, what misfortune is this
that these terrible shafts of thine that are endued with the might of the
thunder and that always pierce the bodies of foes, fail in producing any
effect.'

"Arjuna said, 'I think, O Krishna, that this armour hath been put on
Duryodhana's body by Drona. This armour, tied as it hath been, is
impenetrable to my weapons. In this armour, O Krishna, inhereth the might
of the three worlds. Only Drona knoweth it, and from that best of men I
also have learnt. This armour is not capable of being pierced by my
weapons. Maghavat himself, O Govinda, cannot pierce it with his thunder.
Knowing it all, O Krishna, why seekest thou to confound me? That which
occurred in the three worlds, that which, O Kesava, exists now, and which
is in the womb of futurity, are all known to thee. Indeed, O slayer of
Madhu, no one else knoweth this better than thou dost. This Duryodhana, O
Krishna, cased by Drona in this armours, is staying fearlessly in battle,
wearing this coat of mail. That however, which one wearing such armour
should do, is not known to him, O Madhava! He weareth it only like a
woman. Behold now, O Janardana, the might of my arms and that of my bow
too. Though protected by such a coat of mail, I will still vanquish the
Kuru prince. The chief of the celestials gave this effulgent armour to
Angiras. From the latter it was obtained by Vrihaspati. And from
Vrihaspati it was got by Purandara. The Lord of the celestials once more
gave it to me with the mantras to be uttered in wearing it. Even if this
armour were divine, if it were created by Brahma himself, still the
wretch, Duryodhana, struck with my arrows, shall not be protected by it.'

"Sanjaya continued, 'Having said these words, Arjuna inspired some arrows
with mantras, and began to draw them on the bow-string. And while he was
thus drawing them on the bow-string, the son of Drona cut them off with a
weapon that was capable of baffling every weapon. Beholding those shafts
of his thus frustrated from a distance by that utterer of Brahma
(Aswatthaman), Arjuna, owning white steeds, filled with amazement
represented unto Kesava, saying, 'I cannot, Janardana, twice use this
weapon, for if do so, it will slay my own self and my own troops.
Meanwhile, Duryodhana, O king, pierced each of the Krishnas in that
battle with nine shafts resembling snakes of virulent poison. And once
more the Kuru king showered his shafts on Krishna and the son of Pandu.
Beholding these showers of arrows (shot by their king), thy warriors were
filled with joy. They beat their musical instrument and uttered leonine
roar. Then Partha, excited with rage in that battle, licked the corners
of his mouth. Casting his eyes on his enemy's body, he saw not any part
that was not well-covered with that impenetrable armour. With some
sharp-pointed shafts then, well-shot from his bow, and each of which
resembled Death himself, Arjuna slew his antagonist's steeds and then his
two Parshni charioteers. And soon also the valiant Partha cut off
Duryodhana's bow and the leathern fence of his fingers. Then, Savyasachin
commenced to cut off his enemy's car in fragments. And with a couple of
keen arrows he made Duryodhana carless. And then Arjuna pierced both the
palms of the Kuru king. Beholding that great bowman afflicted with the
shafts of Dhananjaya and fallen into great distress, many warriors rushed
to the spot, desirous of rescuing him. These, with many thousands of
cars, well-equipped elephants and horses, as also with large bodies of
foot-soldiers, excited with wrath, encompassed by large bodies of men,
neither that car of theirs nor of Arjuna and Govinda could any longer be
seen. Then Arjuna, by the might of his weapons, began to slaughter that
host. And car-warriors and elephants, by hundreds, deprived of limbs,
fell fast on the field. Slain, or in the act of being slain, those failed
to reach the excellent car. Indeed, the car on which Arjuna rode, stood
motionless full two miles from the besieging force on every side. Then
the Vrishni hero (Krishna), without taking any time, said unto Arjuna
these words: Draw thy bow quickly and with great force, for I will blow
my conch.' Thus addressed, Arjuna drawing his bow Gandiva with great
force, began to slaughter the foe, shooting dense showers of shafts and
making a loud noise by stretching the bowstring with his fingers. Kesava
meanwhile forcibly and very loudly blew his conch Panchajanya, his face
covered with dust. In consequence of the blare of that conch and of the
twang of Gandiva, the Kuru warriors, strong or weak, all fell down on the
ground. The car of Arjuna then freed from that press, looked resplendent
like a cloud driven by the wind. (Beholding Arjuna) the protectors of
Jayadratha, with their followers, became filled with rage. Indeed, those
mighty bowmen, the protectors of the ruler of Sindhus, suddenly beholding
Partha, uttered loud shouts, filling the earth with that noise. The whiz
of their arrows were mingled with other fierce noises and the loud blare
of their conchs. Those high-souled warriors uttered leonine shouts.
Hearing that awful uproar raised by thy troops, Vasudeva and Dhananjaya
blew their conchs. With their loud blare (of their conchs), the whole
earth, with her mountains and seas and islands and the nether regions, O
monarch, seemed to be filled. Indeed, that blare, O best of Bharatas,
filled all the points of the compass, and was echoed back by both the
armies. Then thy car-warriors, beholding Krishna and Dhananjaya, became
very much frightened. Soon, however, they recovered and put forth their
activity. Indeed, the great car-warriors of thy host, beholding the two
Krishnas, those highly blessed persons, cased in mail rushed towards. The
sight thus presented became a wonderful one.'"



SECTION CIII

"Sanjaya said, 'Thy warriors, as soon as they beheld those foremost of
persons of the Vrishni-Andhaka and the Kuru races, lost no time, each
striving to be first, in proceeding against them from a desire of
slaughtering them. And so Vijaya also rushed against those foes of his.
On their great cars, decked with gold, cased in tiger-skins, producing
deep rattle, and resembling blazing fire, they rushed, illumining the ten
points of the compass, armed, O king, with bows, the backs of whose
staves were decked with gold, and which in consequence of their
splendour, were incapable of being looked at, and uttering loud cries,
and drawn by angry steeds. Bhurisravas, and Sala and Karna, and
Vrishasena, and Jayadratha, and Kripa. and the ruler of the Madras, and
that foremost of car-warriors, viz., the son of Drona. these eight great
car-warriors, as if devouring the skies (as they proceeded) illuminated
the ten points of the compass with their splendid cars, cased in
tiger-skins and decked with golden moons. Clad in mail, filled with wrath
and mounted upon their cars the rattle of which resembled the roar of
masses of clouds, they covered Arjuna on every side with a shower of
sharp shafts. Beautiful steeds of the best breed, endued with great
speed, bearing those great car-warriors, looked resplendent as they
illumined the points of the compass. Their cars drawn by foremost steeds
of great fleetness were of diverse countries and of diverse species, some
bred in mountainous regions, some in rivers, and some in the country of
the Sindhus, many foremost of car-warriors among the Kurus desirous, O
king, of rescuing thy son quickly rushed towards Dhananjaya's car from
every side. Those foremost of men, taking up their conchs blew them,
filling O king, the welkin and the earth with her seas (with that blare).
Then those foremost ones among the gods, viz., Vasudeva and Dhananjaya,
also blew their foremost of conchs on earth. The son of Kunti blew
Devadatta, and Kesava blew Panchajanya. The loud blast of Devadatta, sent
forth by Dhananjaya, filled the earth, the welkin, and ten points of the
compass. And so Panchajanya also blown by Vasudeva, surpassing all
sounds, filled the sky and the earth. And while that awful and fierce
noise continued, a noise that inspired the timid with fear and the brave
with cheers, and while drums and Jharjharas, and cymbals and Mridangas, O
great king, were beat by thousands, great car-warriors invited to the
Kuru side and solicitous of Dhananjaya's welfare, those great bowmen,
filled with rage and unable to bear the loud blast of Arjuna's and
Krishna's conchs, those kings from diverse realms supported by their
respective troops, in rage blew their great conchs, desiring to answer
with their own blasts the blasts of Kesava and Arjuna. The Kuru army
then, urged forward by that blare of conchs, had its car-warriors,
elephants, and steeds filled with anxiety and fear. Indeed, O lord, that
host looked as if they that comprised it were ill. The agitated Kuru
host, echoing with that blare of conchs blown by brave warriors, seemed
to be like the welkin resounding with the noise of thunder and fallen
down (through some convulsion of nature). [146] That loud uproar, O
monarch, resounded through the ten points and frightened that host like
critical incidents at the end of the Yuga frightening all living
creatures. Then, Duryodhana and those eight great car-warriors appointed
for the protection of Jayadratha all surrounded the son of Pandu. The son
of Drona struck Vasudeva with three and seventy shafts, and Arjuna
himself with three broad-headed shafts, and his standard and (four)
steeds with five others. Beholding Janardana pierced, Arjuna, filled with
rage, struck Aswatthaman with hundred shafts. Then piercing Karna with
ten arrows and Vrishasena with three, the valiant Dhananjaya cut off
Salya's bow with arrows fixed on the string, at the handle. Salya then,
taking up another bow, pierced the son of Pandu. And Bhurisravas pierced
him with three arrows whetted on stone, and equipped with golden wings.
And Karna pierced him with two and thirty arrows, and Vrishasena with
seven. And Jayadratha pierced Arjuna with three and seventy shafts and
Kripa pierced him with ten. And the ruler of the Madras also pierced
Phalguna in that battle with ten arrows. And the son of Drona pierced him
with sixty arrows. And he, once more, pierced Partha with five arrows,
and Vasudeva with twenty. Then the tiger among men, viz., Arjuna owning
white steeds and having Krishna for his driver, pierced each of those
warriors in return, displaying the lightness of his hand. Piercing Karna
with a dozen shafts and Vrishasena with three, Partha cut off Salya's bow
at the handle. And piercing the son of Somadatta with three arrows and
Salya with ten, he pierced Kripa with five and twenty arrows, and the
ruler of the Sindhus with a hundred, Partha struck Drona's son with
seventy arrows. Then Bhurisravas filled with rage, cut off the goad in
Krishna's hand, and struck Arjuna with three and twenty shafts. Then
Dhananjaya, of white steeds, filled with rage, mangled those enemies of
his with hundreds upon hundreds of arrows, like a mighty tempest tearing
masses of clouds.'"



SECTION CIV

"Dhritarashtra, said, 'Describe to me, O Sanjaya, the diverse kinds of
standards resplendent with great beauty, of both the Partha and our
warriors (in that battle).'

"Sanjaya said, 'Hear, O king, of the diverse kinds of standards of those
high-souled warriors. Listen to me as I describe their forms and names.
Indeed, O king, upon the cars of those foremost of car-warriors were seen
diverse kinds of standards that shone like blazing flames of fire. Made
of gold, or decked with gold, or adorned with strings of gold and each
looking like the golden mountain (Meru), diverse kinds of standards were
there that were highly beautiful. And those standards of the warriors had
attached all around them excellent banners. Indeed, having banners of
diverse hues attached to them all around, those standards looked
exceedingly beautiful. Those banners, again, moved by the wind, looked
like fair ladies dancing in the midst of a sporting arena. Endued with
the splendour of the rainbow, those banners, O bull of Bharata's race, of
those car-warriors, floating in the breeze, highly adorned their cars.
The standard, bearing the sign of the ape of fierce face and tail, like
that of the lion, belonging to Dhananjaya, seemed to inspire fear in that
battle. That standard, O king of the wielder of Gandiva, bearing that
foremost of apes, and adorned with many banners, frightened the Kuru
host. Similarly, the lion-tail standard-top of Drona's son, O Bharata, we
saw, was endued with the effulgence of the rising sun Decked with gold,
floating in the breeze, possessed of the splendour of the rainbow, the
standard mark of Drona's son appeared on high, inspiring the foremost of
Kuru warriors with joy. The standard of Adhiratha's son bore the mark of
an elephant-rope made of gold. It seemed, O king, in battle to fill the
whole welkin. The banner, adorned with gold and garlands, attached to the
standard of Karna in battle, shaken by the wind, seemed to dance upon his
car. The preceptor of the Pandavas, that Brahmana, given to ascetic
penances, viz., Kripa the son of Gotama, had for his mark an excellent
bovine bull. That high-souled one, O king, with that bovine bull, looked
as resplendent, as the Destroyer of the three cities [147] looks
resplendent with his bull. Vrishasena has a peacock made of gold and
adorned with jewels and gems. And it stood on his standard, as if in the
act of crowing, and always adorned the wan of the army. With that
peacock, the car of the high-souled Vrishasena shone, like the car, O
king, of Skanda (the celestial generalissimo) shining 'with his peacock
unrivalled and beautiful ploughshare made of gold and looking like flame
of fire. That ploughshare, O sire, looked resplendent on his car. Salya,
the ruler of the Madras, we saw, had on his standard-top an image like
the presiding goddess of corn, endued with beauty and producing every
seed. A silver boar adorned the standard-top of the ruler of the Sindhus.
Decked with golden chains, it was of the splendour of a white
crystal. [148] With that silver mark on his barrier, the ruler of the
Sindhus looked as resplendent, as Surya in days of yore in the battle
between the celestials and the Asuras. The standard of Somadatta's son,
devoted to sacrifices, bore the sign of the sacrificial stake. It was
seen to shine like the sun or the moon. That sacrificial stake made of
gold, O king of Somadatta's son, looked resplendent like the tall stake
erected in the foremost of sacrifices called the Rajasuya. The standard
of Salya, O monarch, bearing a huge silver-elephant was adorned, on all
sides, with peacocks made of gold. The standard, O bull of Bharata's
race, adorned thy troops like the huge white elephant adorning the host
of the celestial king. On the standard decked with gold, of king
Duryodhana, was an elephant adorned with gems. Tinkling with the sound of
a hundred bells, O king, that standard stood upon the excellent car of
that hero. And, O king, thy son, that bull among the Kurus, looked
resplendent, O monarch, with that tall standard in battle. These nine
excellent standards stood erect among thy divisions. The tenth standard
seen there was of Arjuna, decked with that huge ape. And with that
standard Arjuna looked highly resplendent, like Himavat with a blazing
fire (on its top). Then many mighty car-warriors, all chastisers of foes,
quickly took up their beautiful, bright and large bows for the sake of
(resisting) Arjuna. Similarly, Partha also, that achiever of celestial
feats, took up his foe-destroying bow Gandiva, in consequence, O king, of
thy evil policy. Many royal warriors, O king, were then slain in that
battle owing to thy fault. Rulers of men came from different realms
invited (by thy sons). And with them perished many steeds and many
elephants. Then those mighty car-warriors headed by Duryodhana (on one
side) and that bull amongst the Pandavas on the other, uttered loud roars
and began the encounter. And the feat that Kunti's son, having Krishna
for his charioteer, achieved there, was highly wonderful, inasmuch as,
alone, he encountered fearlessly all those warriors united together. And
that mighty-armed hero looked resplendent as he stretched his bow
Gandiva, desirous of vanquishing all those tigers among men for slaying
the ruler of the Sindhus. With his shafts shot in thousands, that tiger
among men, viz., Arjuna, that scorcher of foes, made all those warriors
invisible (by means of his arrowy showers). On their side, those tigers
among men, those mighty car-warriors, also made Partha invisible by means
of their clouds of shafts shot from all sides. Beholding Arjuna, that
bull of Kuru's race covered by those lions among men with their shafts,
loud was the uproar made by thy troops.'



 SECTION CV

"Dhritarashtra said, 'After Arjuna had got the ruler of the Sindhus
within sight, what, O Sanjaya, did the Panchalas, attacked by
Bharadwaja's son, do, encountering the Kurus?'

"Sanjaya said, In the afternoon of that day, O monarch, in the battle
that took place between the Panchalas and the Kurus, Drona became, as it
were, the stake (for which each fought on to win or lose). The Panchalas,
O sire, desirous of slaying Drona, cheerfully uttered loud roars and shot
dense showers of arrows. Indeed, that encounter between the Panchalas and
the Kurus, fierce, awful, and highly wonderful as it was, resembled that
in days of yore between the gods and the Asuras. Indeed, all the
Panchalas with the Pandavas, obtaining Drona's car (within reach) used
many mighty weapons, desirous of piercing through his array. Car-warriors
stationed on their cars, causing the earth to shake under them, and
showering their arrowy downpours, rushed towards Drona's car, without
much speed. Then that mighty car-warrior among the Kaikeyas, viz.,
Vrihatkshatra, incessantly scattering keen shafts that resembled the
thunder in force, proceeded towards Drona. Then Kshemadhurti of great
fame quickly rushed against Vrihatkshatra, shooting keen arrows by
thousands. Beholding this, that bull among the Chedis, viz.,
Dhrishtaketu, endued with great might, quickly proceeded against
Kshemadhurti, like Mahendra proceeding against the Asura Samvara. Seeing
him rush with great impetuosity, like the Destroyer himself with
wide-open mouth, that mighty bowman viz., Viradhanwan, proceeded against
him with great speed. King Yudhishthira staying there at the head of his
division from desire of victory, was resisted by valiant Drona himself.
Thy son Vikarna, O lord, endued with great prowess, proceeded against the
rushing Nakula of great prowess, that warrior accomplished in battle.
That scorcher of foes, viz., Durmukha, covered the advancing Sahadeva
with many thousands of swiftly-coursing shafts. The heroic Vyughradatta
resisted that tiger among men, viz., Satyaki making him repeatedly
tremble by means of his sharp and keen-pointed shafts. The son of
Somadatta resisted the (five) sons of Draupadi, those tigers among men,
those great car-warriors, wrathfully shooting mighty shafts. That mighty
car-warrior, viz., Rishyasringa's fierce son (the Rakshasa Alamvusha), of
awful mien, resisted the advancing Bhimasena filled with wrath. The
encounter that then took place between that man and Rakshasa resembled, O
king, the battle in days of yore between Rama, and Ravana. Then, O
Bharata, Yudhishthira, that chief of the Bharatas, struck Drona with
ninety straight shafts in all his vital parts. Enraged by the famous son
of Kunti, Drona struck him in return, O chief of the Bharatas, in the
centre of the chest with five and twenty shafts. And once more, in the
very sight of all the bowmen, Drona struck him, with his steeds,
charioteer, and standard, with twenty shafts. Pandu's son, of virtuous
soul, displaying great lightness of hand, baffled with his own arrowy
showers those arrows shot by Drona, Then that great bowman Drona, filled
with rage, cut off the bow of the high souled king Yudhishthira the just.
Then that great car-warrior (viz., the son of Bharadwaja) speedily
covered the bowless Yudhishthira with many thousands of shafts. Beholding
the king made invisible by the shafts of Bharadwaja's son, all thought
that Yudhishthira was dead, and some thought that the king had fled
before Drona. And many cried out, O king, saying, 'Alas the king hath
been slain by the high-souled Brahmana.' Then, king Yudhishthira the
just, fallen into great distress, having laid aside that bow cut off by
Bharadwaja's son in battle took up another excellent, bright and tougher
bow. And that hero then cut off in that encounter all those shafts shot
in thousands by Drona. All this seemed exceedingly wonderful. Having cut
off those shafts, O king, Yudhishthira, with eyes red in wrath, took up
in that battle a dart, capable of riving even a mountain. Equipped with a
golden staff, of awful mien, having eight bells attached to it, and
exceedingly terrible, the mighty Yudhishthira, taking it up, uttered a
loud roar. And with that roar, O Bharata, the son of Pandu inspired all
creatures with fear. Beholding that dart upraised by king Yudhishthira
the just, all creatures, as if with one accord, said, 'Good be to Drona!'
Hurled from the king's arms, that dart resembling a snake just freed from
its slough, coursed towards Drona, illumining the welkin and all the
directions cardinal and subsidiary, like a she-snake with fiery mouth,
Beholding it coursing towards him impetuously, O king, Drona, that
foremost of all persons acquainted with weapons invoked into existence
the weapon called Brahma. That weapon, reducing that dart of terrible
mien into dust, coursed towards the car of the illustrious son of Pandu.
Then, O sire, king Yudhishthira of' great wisdom baffled that weapon of
Drona, thus coursing towards him by himself invoking the Brahma weapon.
And then piercing Drona himself in that battle with five straight shafts,
he cut off, with a sharp razor-faced shaft, the large bow of Drona. Then
Drona, that grinder of Kshatriyas, throwing aside that broken bow, hurled
with great force, O sire, a mace at the son of Dharma. Beholding that
mace impetuously coursing towards him, Yudhishthira, O chastiser of foes,
filled with rage, took up a mace. Then those two maces, both hurled with
great force, encountering each other in mid-air, produced by their
collision sparks of fire and then fell down on the earth. Then Drona,
filled with fury, slew, O sire, the steeds of Yudhishthira, with four
excellent shafts of keen points. And with another broad-headed shaft he
cut off he king's bow resembling a pole erected to the honour of Indra.
And with another shaft he cut off the standard of Yudhishthira, and with
three he afflicted the Pandava himself. Then king Yudhishthira, speedily
jumping down from that steedless car, stood weaponless and with arms
upraised, O bull of Bharata's race! Beholding him carless, and especially
weaponless, Drona, O lord, stupefied his foes, rather the whole army.
Firmly adhering to his vow, and endued with great lightness of hands,
Drona shot showers of sharp shafts and rushed towards the king, like a
furious lion towards a deer. Beholding Drona, that slayer of foes, rush
towards him, cries of Oh and Alas suddenly rose from the Pandava army.'
And many cried out, saying, 'The king is slain by Bharadwaja's son.' Loud
wails of this kind were heard, O Bharata, among the Pandava troops.
Meanwhile, king Yudhishthira, the son of Kunti, getting up on the car of
Sahadeva, retreated from the field, borne away by swift steeds.'"



SECTION CVI

"Sanjaya said, 'Kshemadhurti, O monarch, pierced the advancing
Vrihatkshatra of great valour, that prince of the Kaikeyas, with many
arrows in the chest. King Vrihatkshatra then, O monarch, desirous of
piercing through Drona's division, quickly struck his antagonist with
ninety straight shafts. Kshemadhurti, however, filled with rage, cut off,
with a sharp well-tempered, and broad-headed shaft, the bow of that
high-souled prince of the Kaikeyas. Having cut off his bow, Kshemadhurti
then, with a keen and straight shaft, quickly pierced in that encounter
that foremost of all bowmen. Then Vrihatkshatra, taking up another bow
and smiling (at his foe), soon made the mighty car-warrior Kshemadhurti
steedless and driverless and carless. And with another broad-headed shaft
that was well-tempered and sharp, he cut off, from the trunk of his royal
antagonist his head blazing with (a pair of) ear-rings. That head, graced
with only locks and a diadem, suddenly cut off, fell down on the earth
and looked resplendent like a luminary fallen from the firmament. Having
slain his foe, the mighty car-warrior Vrihatkshatra became filled with
joy and fell with great force upon thy troops for the sake of the
Parthas. The great bowman Viradhanwan, O Bharata, endued with great
prowess, resisted Dhrishtaketu who was advancing against Drona.
Encountering each other, those two heroes having arrows for their fangs,
and both endued with great activity, struck each other with many
thousands of arrows. Indeed, those two tigers among men fought with each
other, like two leaders of elephantine herds in the deep woods with fury.
Both endued with great energy, they fought, each desirous of slaying the
other, like two enraged tigers in a mountain-cave. That combat, O
monarch, became exceedingly fierce. Deserving to be witnessed, it became
highly wonderful. The very Siddhas and the Charanas, in large numbers,
witnessed it with wonder-waiting eyes. Then Viradhanwan, O Bharata, with
a laugh, cut off in rage Dhrishtaketu's bow in twain by means of
broad-headed arrows. Abandoning that broken bow, the ruler of the Chedis,
that mighty car-warrior took up a fierce dart made of iron and equipped
with a golden staff. Bending with his hands, O Bharata, that dart of
fierce energy towards the car of Viradhanwan, Dhrishtaketu hurled it
carefully and with great force. Struck with great force by that
hero-slaying dart, and his heart pierced by it through, Viradhanwan,
quickly fell down on the earth from his car. Upon the fall of that hero,
that mighty car-warrior among the Trigartas, thy army, O lord, was broken
by the Pandavas. (Thy son) Durmukha sped sixty shafts at Sahadeva, and
uttered a loud shout in that battle, challenging that son of Pandu. The
son of Madri, then., filled with rage, pierced Durmukha with many keen
arrows, smiling the while, the brother striking the brother. Be. holding
the mighty Durmukha fighting furiously, Sahadeva, then, O Bharata, once
more struck him with nine shafts. Endued with great strength, Sahadeva
then cut off Durmukha's standard with a broad-headed arrow and struck
down his four steeds with four other arrows. And then with another broad.
headed arrow, well-tempered and sharp, he cut off, from his trunk, the
head of Durmukha's charioteer that shone with a pair of ear-rings. And
cutting off Durmukha's large bow with a razor-faced arrow, Sahadeva
pierced Durmukha himself in that battle with five arrows. Durmukha
fearlessly jumping down from that steedless car, mounted the car, O
Bharata, of Niramitra. Then that slayer of hostile heroes, viz.,
Sahadeva, filled with rage slew in that great battle Niramitra in the
midst of his division with a broad-headed arrow. Thereupon, prince
Niramitra, the son of the ruler of the Trigartas, fell down from his car,
afflicting thy army with great grief. Slaying him, the mighty-armed
Sahadeva looked resplendent like Rama, the son of Dasaratha, after
slaying the mighty (Rakshasa) Khara. Beholding that mighty car-warrior,
viz., prince Niramitra slain, loud cries of Oh and Alas arose, O monarch,
among the Trigarta warriors. Nakula, O king, in a moment vanquished thy
son Vikarna of large eyes. This seemed highly wonderful. Vyaghradatta, by
means of his straight shafts, made Satyaki invisible with his steeds and
driver and standard in the midst of his division. The brave grandson of
Sini, baffling those shafts with great lightness of hand, felled
Vyaghradatta by means of his arrows, with his steeds and driver and
standard. Upon the fall, O lord, of that prince of the Magadhas, the
latter, struggling vigorously, rushed against Yuyudhana from all sides.
Scattering their shafts and lances by thousands, and sharp arrows and
spears and mallets and thick clubs, those brave warriors fought in that
battle with that invincible hero of the Satwata race. Endued with great
might, invincible Satyaki, that bull among men, with the greatest ease
and laughing the while, vanquished them all. The Magadhas were nearly
exterminated. A small remnant flew from the field. Beholding this, thy
army, already afflicted with the arrows of Yuyudhana, broke, O lord! Then
that foremost one of Madhu's race, having slaughtered ill battle thy
troops, that illustrious hero, looked resplendent as he shook his bow.
The army, O king, was thus routed by that high-souled one of the Satwata
race. Indeed, frightened by that hero of long arms, none approached him
for fight. Then Drona filled with rage and rolling his eyes, himself
rushed impetuously towards Satyaki, of feats incapable of being baffled.'"



SECTION CVII

"Sanjaya said, 'The illustrious son of Somadatta pierced each of the sons
of Draupadi, those great bowmen, with five arrows, and once more with
seven arrows. Much afflicted, O lord, by that fierce warrior, they were
stupefied and knew not for some time what to do. Then that crusher of
foes, Satanika, the son of Nakula, piercing Somadatta's son, that bull
among men, with a couple of arrows, uttered in joy a loud roar. The other
brothers then, struggling vigorously, quickly pierced the wrathful son of
Somadatta, each with three straight shafts. Then the illustrious son of
Somadatta, O monarch, sped at them five shafts, piercing each of them in
the chest with one shaft. Then those five brothers, thus pierced by that
high-souled warrior with his shafts, surrounded that hero on every side
and began to pierce him deeply with their shafts. Then the son of Arjuna,
filled with rage, despatched with keen shafts, the four steeds of
Saumadatti to the region of Yama. And the son of Bhimasena, cutting off
the bow of the illustrious son of Somadatta, uttered a loud shout and
pierced his foe with many sharp arrows. The son of Yudhishthira then,
cutting off Saumadatti's standard, felled it en the earth, while the son
of Nakula felled the enemy's charioteer from his niche in the car. Then
the son of Sahadeva, ascertaining the foe to be on the point of leaving
the field in consequence of the brothers, cut off, with a razor-faced
arrow, the head of that illustrious warrior. That head, decked with
ear-rings of gold, fell on the earth and adorned the field like the sun
of brilliant effulgence that rises at the end of the Yuga. Beholding the
head of the high-souled son of Somadatta thus fallen on the ground, thy
troops, O king, overcome with fear, fled in all directions.

"The Rakshasa Alamvusha in that battle, filled with rage, fought with the
mighty Bhimasena, like Ravana's son (Indrajit) with (Rama's brother)
Lakshmana. Beholding that Rakshasa and that human warrior engaged in
fight, all creatures experienced both joy and wonder. Then Bhima, O king,
laughing the while, pierced that wrathful prince of Rakshasa, viz.,
Rishyasringa's son (Alamvusha), with nine keen shafts. Then that
Rakshasa, thus pierced in battle, uttered a loud and awful sound, and
rushed, with all his followers, against Bhima. Piercing Bhima then with
five straight shafts, he quickly destroyed in that battle, thirty cars
supporting Bhima. And once more destroying four hundred cars of
Bhimasena, the Rakshasa pierced Bhimasena himself with winged arrows.
Then the mighty Bhima deeply pierced by the Rakshasa, sat down on the
terrace of his car, overcome by a swoon. The son of the Wind-god then,
recovering his senses, became filled with rage. Drawing his excellent and
terrible bow that was capable of bearing a great strain, he afflicted
Alamvusha, in every part of his body, with keen shafts. Thereupon, the
Rakshasa who resembled a huge mass of antimony, looked resplendent O
king, like a flowering Kinsuka. Whilst being struck in that battle with
those shafts sped from the bow of Bhima, the Rakshasa recollected the
slaughter of his brother (Vaka) by the illustrious Pandava. Assuming then
an awful form, he addressed Bhima, saying, 'Wait a little in this battle,
O Partha! Behold today my prowess. O thou of wicked understanding, that
foremost of Rakshasas, viz., the mighty Vaka, was my brother. It is true
he was slain by thee. But that took place out of my sight.' Having said
these words unto Bhima, Alamvusha made himself invisible, and began to
cover Bhimasena with a dense shower of arrows. Upon the disappearance of
the Rakshasa, Bhima, O monarch, covered the welkin with straight shafts.
Thus afflicted by Bhima, Alamvusha soon returned to his car. And soon
again, he entered into the bowels of the earth and once more becoming
little he suddenly soared into the sky. Alamvusha, assumed countless
forms. Now becoming subtle and now huge and gross, he began to roar like
the clouds. And he uttered diverse kinds of words and speeches all
around. And from the welkin there fell thousands of arrowy torrents, as
also darts, and Kunapas, and lances, and spiked maces, and short arrows,
and scimitars, and swords, and thunders also. That awful downpour of
arrows caused by the Rakshasa, slew the troops of Pandu's son on the
field of battle. And in consequence of that arrowy downpour, many
elephants also of the Pandava army were slain, and many steeds also, O
king, and many foot-soldiers. And a river was caused there, whose waters
were blood and whose eddies were constituted by cars. And it abounded
with elephants that constituted its alligators. And the umbrellas of
car-warriors constituted its swans, and the flesh and marrow of animals,
its mire. And it teemed with the (cut off) arms of human beings that
constituted its snakes. And it was haunted by many Rakshasas and other
cannibals. And it wafted away, O king, countless Chedis and Panchalas and
Srinjayas. Beholding him, O monarch, careering so fearlessly in that
battle and seeing his prowess, the Pandavas became filled with anxiety;
and joy filled the hearts of thy troops then. And amongst the latter,
loud and terrible sounds of musical instruments, making the hair stand on
end, arose. Hearing that loud uproar made by thy troops, the son of Pandu
could not bear it, as a snake cannot bear the clap of human palms. With
eyes red as copper in rage, with glances that like fire consumed every
thing, the son of the Wind-god, like Tvashtri himself, aimed the weapon
known by the name of Tvashtri. From that weapon were produced thousands
of arrows on all sides. And in consequence of those arrows, a universal
rout was seen among thy troops.' That weapon, shot in battle by
Bhimasena, destroying the effective illusion produced by the Rakshasa,
greatly afflicted the Rakshasa himself. Struck in every part of his body
by Bhimasena, the Rakshasa, then abandoning Bhimasena, fled towards the
division of Drona. Upon the defeat of that prince of Rakshasa by the
high-souled Bhima, the Pandavas caused every point of the compass to
resound with their leonine roars. And filled with joy, they worshipped
the mighty son of Marut, like the Maruts worshipping Sakra after the
defeat in battle of Prahlada.'"



SECTION CVIII

"Sanjaya said, 'Having fled away from Bhima, Alamvusha, in another part
of the field, careered fearlessly in battle. And while he was thus
fearlessly careering in battle, the son of Hidimva rushed impetuously at
him and pierced him with keen shafts. The battle between those two lions
among Rakshasas became terrible. Both of them invoked into existence
illusions like Sakra and Samvara (in days of old). Alamvusha, excited
with rage, attacked Ghatotkacha. Indeed, that encounter between those two
foremost of Rakshasas resembled that of old between Rama and Ravana, O
lord! Then Ghatotkacha having pierced Alamvusha, in the centre of the
chest with twenty long shafts, repeatedly roared like a lion. Smilingly,
O king, Alamvusha also, repeatedly piercing the invincible son of
Hidimva, uttered loud roars in joy, filling the entire welkin. Then,
those two foremost of Rakshasas, endued with great might, became filled
with rage. They fought with each other, displaying their powers of
illusion, but without any of them getting any advantage over the other.
Each, creating a hundred illusions, stupefied the other. Both
accomplished in producing' illusions, O king, that Ghatotkacha displayed
in battle, were all destroyed, O monarch, by Alamvusha, producing similar
illusions of his own. Beholding that prince of Rakshasas, viz.,
Alamvusha, who was accomplished in producing illusions, fight in that
manner, the Pandavas became filled with anxiety, they then caused him to
be surrounded by many foremost of car-warriors. Bhimasena and others, O
monarch, all rushed in rage against him. Hemming him, O sire, on all
sides by means of numberless cars, they shrouded him from every side with
shafts, like men in a forest encompassing an elephant with blazing
brands. Baffling that shower of weapons by means of the illusion of his
own weapons, freed himself from that press of cars like an elephant from
a forest conflagration. Then drawing his terrible bow whose twang
resembled the thunder of Indra, he pierced the son of the Wind-god with
five and twenty shafts, and Bhimasena's son with five, and Yudhishthira
with three, and Sahadeva with seven, and Nakula with three and seventy,
and each of the five sons of Draupadi with five shafts, and uttered a
loud roar. Then Bhimasena pierced him in return with nine shafts, and
Sahadeva with five. And Yudhishthira pierced the Rakshasa with a hundred
shafts. And Nakula pierced him with three shafts. The son of Hidimva
having pierced him with five hundred shafts, Alamvusha once more pierced
him with seventy, and that mighty warrior uttered a loud roar. With that
loud roar of Ghatotkacha the earth shook, O king, with her mountains and
forests and with her trees and waters. Deeply pierced on all sides by
those great bowmen and mighty car-warriors, Alamvusha pierced each of
them in return with five arrows. Then that Rakshasa, O chief of the
Bharatas, viz., the son of Hidimva, filled with rage, pierced that other
angry Rakshasa in battle with many shafts. Then that mighty prince of
Rakshasas, viz., Alamvusha, deeply pierced, quickly shot countless shafts
equipped with wings of gold and whetted on stone. Those shafts, perfectly
straight, all entered the body of Ghatotkacha, like angry snakes of great
strength entering a mountain summit. Then the Pandavas, O king, filled
with anxiety, and Hidimva's son Ghatotkacha, also sped at their foe from
every side clouds of keen shafts. Thus struck in battle by the Pandavas,
desirous of victory, Alamvusha mortal as he was, did not know what to do.
Then that delighter in battle, viz., the mighty son of Bhimasena,
beholding that state of Alamvusha, set his heart upon his destruction. He
rushed with great impetuosity towards the car of the prince of Rakshasas,
that car which resembled a burnt mountain summit or a broken heap of
antimony. The son of Hidimva, inflamed with wrath, flew from his own car
to that of Alamvusha, and seized the latter. He then took him up from the
car, like Garuda taking up a snake. Thus dragging him up with his arms,
he began to whirl him repeatedly, and then crushed him into pieces,
hurling him down on the earth, like a man crushing an earthen pot into
fragments by hurling it against a rock. Endued with strength and
activity, possessed of great prowess, the son of Bhimasena, inflamed with
wrath in battle, inspired all the troops with fear. All the limbs broken
and bones reduced to fragments, the frightful Rakshasa Alamvusha, thus
slain by the heroic Ghatotkacha, resembled a tall Sala uprooted and
broken by the wind. Upon the slaughter of that wanderer of the night, the
Parthas became very cheerful. And they uttered leonine roars and waved
their garments. Thy brave warriors, however, beholding that mighty prince
or Rakshasas, viz., Alamvusha, slain and lying like a crushed mountain,
uttered cries, O monarch, of Oh and Alas. And people, possessed with
curiosity, went to view that Rakshasa lying helplessly on the earth like
a piece of charcoal (no longer capable of burning). The Rakshasa
Ghatotkacha, then, that foremost of mighty beings, having thus slain his
foe, uttered a loud shout, like Vasava after slaying (the Asura) Vala.
Having achieved that exceedingly difficult feat, Ghatotkacha, was much
applauded by his sires as also by his relatives. Indeed, having felled
Alamvusha, like an Alamvusha fruit, he rejoiced exceedingly with his
friends. There arose then a loud uproar (in the Pandava army) of conchs
and of diverse kinds of arrows. Hearing that noise the Kauravas uttered
loud shouts in reply, filling the whole earth with its echoes.'"



SECTION CIX

"Dhritarashtra said, 'Tell me, O Sanjaya, how Yuyudhana rushed against
the son of Bharadwaja in battle. I feel a great curiosity to hear it.'

"Sanjaya said, 'Listen, O thou of great wisdom, to the account of that
battle, that makes the hair stand on end, between Drona and the Pandayas
headed by Yuyudhana. Beholding the (Kuru) army slaughtered, O sire, by
Yuyudhana, Drona himself rushed towards that warrior of unbaffled
prowess, called also by the name of Satyaki. Satyaki pierced that mighty
car-warrior, viz., the son of Bharadwaja, thus advancing against him,
with five and twenty small arrows. Drona also, possessed of great prowess
in battle, with deliberate aim, quickly pierced Yuyudhana, with five
whetted arrows, equipped with wings of gold. Those arrows, piercing the
hard mount of the foe and drinking his life-blood, entered the earth, O
king, like hissing snakes. The long-armed Satyaki then, inflamed with
rage like an elephant struck with the hook, pierced Drona with fifty long
arrows that resembled flames of fire. Then Bharadwaja's son, thus quickly
pierced in battle by Yuyudhana, pierced carefully exerting Satyaki in
return with many arrows. Then that great bowman, endued with great might,
and filled with rage, once more afflicted that hero of the Satwata race
with many straight shafts. Thus struck in that battle by the son of
Bharadwaja, Satyaki, O monarch, knew not what to do. Then, O king,
Yuyudhana's face became cheerless, seeing the son of Bharadwaja shoot
countless keen arrows. Beholding Satyaki thus situated, thy sons and
troops, O king, becoming exceedingly cheerful, repeatedly uttered leonine
roars. Hearing that terrible uproar and beholding that hero of Madhu's
race thus afflicted, king Yudhishthira, O monarch, addressing all his
soldiers, said, 'That foremost one among the Vrishnis, viz., the brave
Satyaki, of prowess incapable of being baffled, is about to be devoured
by the heroic Drona, like the sun by Rahu. Go and rush ye to the spot
where Satyaki is battling.' The king, addressing Dhrishtadyumna. of the
Panchala race, said, Rush thou with speed at Drona. Why dost thou tarry,
O son of Prishata! Seest thou not the great danger to ourselves that has
already arisen from Drona? Drona is a great bowman. He is sporting with
Yuyudhana, in battle, like a boy with a bird bound in a string. Let all
of you, headed by Bhimasena, and accompanied by others proceed thither
where Satyaki's car is. Behind you I will follow with my troops. Rescue
Satyaki today who is already within the jaws of the Destroyer.' Having
said these words, O Bharata, king Yudhishthira with all his troops rushed
towards Drona for the sake of Yuyudhana. Blessed be thou, great was the
uproar made there by the Pandavas and the Srinjayas all fighting with
Drona only. Together approaching, O tiger among men, that mighty
car-warrior, viz., the son of Bharadwaja, they covered with showers of
keen arrows equipped with the feathers of Kankas and peacocks. Drona,
however, received all those heroes smilingly, like a householder
receiving guests arrived of their own will, with seats and water. With
the shafts of Bharadwaja's bow-wielding son, those heroes were
well-gratified like guest, O king, with the hospitality they receive in
the houses (of good hosts). And none of them, O lord, could even gaze at
the son of Bharadwaja who then resembled the thousand-rayed sun at
midday. Indeed, Drona, that foremost of all wielders of weapons, scorched
all those great bowmen with showers of arrows like the sun scorching
(everything below) with his burning rays. Thus struck, O king, by Drona,
the Pandavas and the Srinjayas beheld no protector, like elephants sunk
in a morass. The mighty arrows of Drona, as they coursed (through the
welkin), looked like the rays of the sun blasting everything around. In
that encounter, five and twenty warriors among the Panchalas were slain
by Drona, who were all regarded as Maharathas and all approved (as such)
by Dhrishtadyumna. And amongst all the troops of the Pandavas and the
Panchalas, men quietly beheld brave Drona slaying the foremost of
warriors in succession. Having slain a hundred warriors amongst the
Kekayas and routing them on all sides, Drona stood, O monarch, like the
Destroyer himself with wide-open mouth. The mighty-armed Drona vanquished
the Panchalas, the Srinjayas, the Matsyas and the Kekayas, O monarch, by
hundreds and thousands. Pierced by the arrows of Drona, the clamour made
by them resembled that made in the woods by the denizens of the forest
when encompassed by a conflagration. The gods, Gandharvas, and the
Pitris, said, 'Behold, the Panchalas, and the Pandavas, with all their
troops, are flying away.' Indeed, when Drona was thus engaged in
slaughtering the Somakas in battle, none ventured to advance against him
and none succeeded in piercing him. And while that dreadful encounter, so
destructive of great heroes, continued, Pritha's son (Yudhishthira)
suddenly heard the blare of Panchajanya. Blown by Vasudeva, that best of
conchs gave loud blasts. Indeed, while the heroic protectors of the ruler
of the Sindhus were fighting, and while the Dhartarashtras were roaring
in front of Arjuna's car, the twang of Gandiva could not be heard. The
royal son of Pandu repeatedly swooned, and thought, 'Without doubt, all
is not well with Partha, since that prince of conchs (Panchajanya) is
yielding such blasts and since the Kauravas also, filled with joy, are
incessantly uttering such shouts.' Thinking in this way, with an anxious
heart, Ajatasatru, the son of Kunti, said unto him of the Satwata race
(viz., Satyaki) these words in a voice choked with tears. Though
repeatedly stupefied, king Yudhishthira, however, did not lose sight of
what was to be done next. Addressing Sini's grandson, that bull of his
clan, (Yudhishthira said), 'O grandson of Sini, the time for that eternal
duty which the righteous ones of old have indicated (for friends) towards
friends in seasons of distress, hath now come. O bull amongst the Sinis,
reflecting within myself, I do not, O Satyaki, see amongst all my
warriors one who is a greater well wisher to us than thou art. He who is
always well-affected, he who is always obedient, I think, he should be
appointed to a grave commission in times of distress. As Kesava is ever
the refuge of the Pandavas even, so art thou, O thou of Vrishni's race,
who art like Kesava in prowess. I will, therefore, lay a burthen on thee.
It behoveth thee not to frustrate my purpose. Arjuna is thy brother,
friend, and preceptor, O bull among men, in this battle render him aid in
time of distress. Thou art devoted to truth. Thou art a hero. Thou art
the dispeller of the fears of friends. Thou art celebrated in the world,
in consequence of thy acts, O hero, as one that is truthful in speech.
He, O grandson of Sini, who casteth away his body while fighting in
battle for friends, is equal to him who giveth away to Brahmanas the
whole earth. We have heard of various kings gone to heaven, having given
away the whole of this earth unto Brahmanas with due rites. O thou of
virtuous soul, I beg of thee, with joined hands, even this viz., that, O
lord, attain thou the fruit of giving away (unto Brahmanas) the whole
earth, or something higher than that by incurring danger to thy life
itself for helping Arjuna. There is one, viz., Krishna, that dispeller of
the fears of friends, who is ever willing to cast away his life in battle
(for the sake of friends). Thou, O Satyaki, art the second. None but a
hero can render aid unto a hero, exerting valorously in battle, from
desire of fame. An ordinary person cannot do so. In this matter, here is
none else but thee who can protect Arjuna. On one occasion, while
applauding thy numerous feats, Arjuna, giving me great pleasure
repeatedly recited them. He said of thee that thou art endued with
extreme lightness of hand, that thou art conversant with all modes of
warfare, that thou art possessed of great activity and great prowess. He
said, 'Satyaki is endued with great wisdom, is acquainted with every
weapon, is a hero, and is never stupefied in battle. Of broad neck and
broad chest, of mighty arms and broad cheeks, or great strength and great
prowess, Satyaki is a high-souled Maharatha. He is my disciple and
friend; I am dear to him and he is dear to me. Becoming my ally,
Yuyudhana will crush the Kauravas. Even if Kesava and Rama, and
Aniruddha, and the mighty car-warrior Pradyumna, and Gada, and Sarana,
and Samva, with all the Vrishnis, case themselves in mail for assisting
us, O king, in the field of battle, I shall yet appoint that tiger among
men viz., Satyaki of unbaffled prowess, for our aid, since there is none
equal to him.' Even this is what Dhananjaya told me in the Dwaita woods,
in thy absence, while truly describing thy merits in an assembly of
righteous persons. It behoveth thee not, O thou of the Vrishni race, to
falsify that expectation of Dhananjaya, and also of myself and Bhima!
When, returning from various tirthas, I proceeded to Dwaraka; there I
witnessed thy reverence for Arjuna. While we were at Upaplavya I did not
mark anybody else, O grandson of Sini, who showed us such affection as
thou didst. Thou art of noble lineage and feelest reverence for us. For
showing kindness, therefore, to one who is thy friend and preceptor, it
behoveth thee, O thou of mighty arms, to act in a way deserving, O great
bowman, of thy friendship and prowess and noble parentage and
truthfulness. O thou of Madhu's race! Suyodhana, cased in armour by Drona
himself, hath suddenly gone, following Arjuna! The other great
car-warriors of Kauravas have, before that followed Arjuna. Loud uproars
are being heard against Arjuna's car. O grandson of Sini, it behoveth
thee, O giver of honours, to go thither quickly. Bhimasena and ourselves,
well-equipped and with all our forces, will resist Drona if he advances
against thee. Behold, O Grandson of Sini, the Bharata troops are flying
away in battle, and as they are flying away, they are tittering loud
wails. Like the very ocean at full tide agitated by a mighty tempest, the
Dhartarashtra host, O sire, is agitated by Savyasachin. Behold, in
consequence of countless cars and men and steeds moving quickly, the
earthly dust raised is gradually spreading (over the field). See, that
slayer of hostile hosts, Phalguna, is encompassed by the Sindhu-Sauviras,
armed with spikes and lances and adorned with many horses in their ranks.
Without vanquishing this force it will not be possible to vanquish
Jayadratha. These warriors are prepared to lay down their lives for the
sake of the ruler of the Sindhus. Behold the invincible Dhartarashtra
force, stationed there, that bristles with arrows and darts and tall
standards, and that teems with steeds and elephants. Hear the beat of
their drums and the loud blare of their conchs, the tremendous leonine
shouts uttered by them, and the rattle of their car-wheels. Hear the
grunt of their elephants, the heavy tread of their foot-soldiers, and the
stamping of their rushing cavalry which all seem to shake the very earth
itself. Before him is the division of Jayadratha, and behind is that of
Drona. So great is the number of the foes that he is capable of
afflicting the chief of the celestials himself. Sunk in the midst of the
fathomless host, Arjuna may lose his life. If he be slain in battle, how
can one like me live? Is this calamity to befall me when thou art alive?
Dark-blue in colour, young in years, of curled locks and exceedingly
handsome is that son of Pandu. Active in the use of weapons, and
conversant with every mode of warfare, the mighty-armed Arjuna hath, O
sire, penetrated into the Bharata host at sunrise. The day is about to
end. O thou of Vrishni's race, I do not know whether he liveth or not.
The vast Kuru host is like ocean. O sire, Vibhatsu hath penetrated into
it all alone. That army is incapable of being resisted by the very gods
in battle. In today's battle, I fail to keep my judgment clear. Drona
also is, with great might, afflicting my forces! Thou seest, O
mighty-armed one, how that regenerate one is careering in battle. When
several tasks present themselves together, thou art well-skilled in
selecting that which would be first attended to. It behoveth thee, O
giver of honours, to accomplish with activity that task which is the
gravest of all. Amongst all these tasks, I myself think, that this
(aiding Arjuna) is the first that demands our attention. The rescue of
Arjuna in battle should be first undertaken. I do not grieve for him of
Dasarha's race. He is the Protector and the Lord of the Universe. I tell
thee truly that tiger among men, O sire, is able to vanquish in battle
the three worlds assembled together. What need I say, therefore, of this
weak Dhritarashtra host? Arjuna, however, O thou of Vrishni's race, is
being afflicted by countless odds in battle. He may yield up his life. It
is for this that I am so cheerless. O thou then go in his track, since
persons like thee should follow a person like him, at such a season,
urged on by one like me. Amongst the foremost ones of the Vrishni race,
two are regarded as Atirathas. They are mighty-armed Pradyumna and
thyself, O Satwata, that are so famous. In weapons, thou art equal to
Narayana himself, and in strength to Sankarshana. In bravery, thou art
equal to Dhananjaya, O tiger among men, and surpassest Bhishma and Drona
and every one accomplished in battle. O tiger among men, the wise speak
of thee, saying. O Madhava, 'There is nothing unachievable by Satyaki.' O
thou of great strength, do thou, therefore, that which I say unto thee,
viz., obey the wishes of all here, of myself and of Arjuna. It behoveth
thee not, O mighty-armed one, to frustrate that wish. Reckless of thy
very life, career thou in battle like a hero. O grandson of Sini, the
scions of Dasarha's race never care to protect their lives in battle.
Avoiding battle, or fighting from behind breast-works, or flying away
from battle,--those practices of cowards and wretches are never practised
by the Dasarhas. The virtuous-souled Arjuna is thy superior, O bull among
the Sinis! Vasudeva is the superior of both thyself and intelligent
Arjuna, Casting my eyes on these two reasons, I say unto thee these
words. Do not discard my words, I am the superior of thy superiors. That
which I am saying unto thee is approved as also by Arjuna. I tell thee
this truly. Go then to the spot where Dhananjaya is. Attending to these
words of mine, O thou of prowess incapable of being baffled, penetrate in
this host of the wicked son of Dhritarashtra. Having penetrated into it
duly, encounter the great car-warriors, and display, O Satwata, such
feats as are worthy of thyself!'"



SECTION CX

"Sanjaya said, 'That bull amongst the Sinis, viz., Satyaki, hearing these
words o, full affection, agreeable, fraught with sweet sounds, opportune,
delightful, and equitable that were uttered by king Yudhishthira the
just, replied unto him, O chief of the Bharatas, saying, 'O thou of
unfading glory, I have heard all the words thou hast said, words fraught
with justice, delightful, and conducive to fame for the sake of Phalguna.
At such a time, indeed, beholding one devoted (to thee) like me, it
behoveth thee, O king of kings, to command him as much, as thou canst
command Partha himself. As regards myself, I am prepared to cast away my
life for the sake of Dhananjaya. Commanded, again, by thee, what is there
I would not do in great battle? What need I say of this weak
(Dhritarashtra) force? Urged by thee, I am prepared, O best of men, to
battle with three worlds including the gods, the Asuras, and men. Today I
will fight with the entire army of Suyodhana and vanquish it in battle.
Truly do I say this unto thee, O king! Safely shall I reach Dhananjaya
himself in safety, and after Jayadratha is slain, I shall, O king, come
back into thy presence. I must, however, O king, inform thee of the words
of Vasudeva as also those of the intelligent Arjuna. I was strongly and
repeatedly solicited by Arjuna in the midst of all our warriors and in
the hearing also of Vasudeva (in these words), Today, O Madhava, nobly
resolved in battle, protect thou the king carefully, till I slay
Jayadratha! Making over the monarch to thee, O mighty-armed one, or to
that great car-warrior Pradyumna, I can go with an easy heart towards
Jayadratha. Thou knowest Drona in battle, that warrior who is regarded as
the foremost one among the Kurus. Thou knowest also the vow made by him
in the presence of all, O lord! The son of Bharadwaja is always eager to
seize the king. He is competent also in afflicting king Yudhishthira in
battle. Charging thee with the protection of that best of men, viz., king
Yudhishthira the just, I will proceed today for the destruction of the
ruler of the Sindhus. Slaying Jayadratha, I shall soon come back, O
Madhava! See that Drona may not succeed in forcibly seizing king
Yudhishthira the just in battle. If Yudhishthira be seized by
Bharadwaja's son, O Madhava, I shall not succeed in slaying Jayadratha,
and great will be my grief. If that best of men, the truthful son of
Pandu, be seized, it is evident that we shall have again to go into
woods. My success, therefore, over Jayadratha, it is plain, will be
productive of no benefit, if Drona, inflamed with rage, succeeds in
seizing Yudhishthira in battle. O mighty-armed one, for doing what is
agreeable to me, therefore, O Madhava, as also for the sake of my success
and fame, protect the king in battle.' Thou seest, therefore, O king,
thou hast been made over to me as a trust by Savyasachin, O lord, in
consequence of his constant fear of Bharadwaja's son. O mighty-armed one,
I myself daily see, O lord, that there is none, save Rukmini's son
(Pradyumna), who can be a match for Drona in battle. I also am regarded
to be a match for the intelligent son of Bharadwaja in battle. It is
plain, therefore, I cannot dare falsify that reputation which I have, or
disregard the commands of my preceptor (Arjuna), or leave thee, O king!
The preceptor (Drona), cased as he is in impenetrable mail, in
consequence of his lightness of arms, obtaining thee in battle, will
sport with thee as a child with a little bird. If Krishna's son, bearing
the Makara on his banner, were here, I could then have made over to him,
for he would have protected thee as Arjuna himself. Thou shouldst protect
thyself. When I am gone, who will protect thee, who that is, that will
advance against Drona while I proceed towards Arjuna? O king, let no fear
be thine today on Arjuna's account. He never becomes cheerless under any
burden howsoever heavy. Those warriors that are opposed to him, viz., the
Sauvirakas, the Sindhava-Pauravas, they from the north, they from the
south, and they, O king, headed by Karna, that are regarded as foremost
of car-warriors, do not together come up to a sixteenth part of Arjuna.
The whole earth rising against him, with the gods, the Asuras, and men,
with all the tribes of Rakshasas, O king, with the Kinnaras, the great
snakes, and in fact, all the mobile and the immobile creatures assembled
together, is no match for Arjuna in battle. Knowing this, O king, let thy
fear on Dhananjaya's account be dispelled. There where those two heroes
and great bowmen, viz., the two Krishnas, of prowess incapable of being
baffled, are, there the slightest obstacle cannot happen to their
purpose. Think of the celestial puissance, the accomplishment in weapons,
the resourcefulness, the wrath in battle, the gratefulness, and the
compassion of thy brother. Think also, O king, of the wonderful knowledge
of weapons that Drona will display in battle when I leave this place for
going to Arjuna. The preceptor, O monarch, is eagerly solicitous of
seizing thee. He is eagerly desirous also, O king, of making good his
vow, O Bharata! Be attentive, O king, to thy own protection. Who will
protect thee when I am gone, who is he that is, confiding on whom I may
go towards Pritha's son, Phalguna? I tell thee truly, O great king, that
without making thee over to somebody in this great battle, I will not
surely go towards Arjuna, O thou of Kuru's race! Reflecting on this, from
every point of view, with the aid of thy intelligence, O foremost of all
intelligent persons, and ascertaining with thy intelligence what is for
thy highest good, command me, O king!'

"Yudhishthira hearing these words said, 'It is even so, O mighty-armed
one, as thou sayest, O Madhava! For all that, however, O sire, my heart
doth not become easy on Arjuna's account. I shall take the greatest
precaution in protecting myself. Commanded by me, go thou thither where
Dhananjaya hath gone. Weighing, with my judgment, my own protection in
battle with the necessity of your going towards Arjuna, the latter seems
to me preferable, Make thyself ready, therefore, to go thither whither
Dhananjaya hath gone. The mighty Bhima will protect me. Prishata's son,
with all his uterine brothers, and all the mighty kings, and the sons of
Draupadi, will without doubt, protect me. The five Kekaya brothers, and
the Rakshasa Ghatotkacha, and Virata, and Drupada, and the mighty
car-warrior Sikhandin and Dhrishtaketu of great strength, and Kuntibhoja,
O sire, Nakula, and Sahadeva, and the Panchalas, and the Srinjayas,--all
these, O sire, will without doubt, very carefully protect me. Drona at
the head of his troops, and Kritavarman also, in battle, will not succeed
in beating us or afflicting me. That scorcher of foes, viz.,
Dhrishtadyumna, displaying his prowess, will resist the angry Drona, like
the continent resisting the sea. There where Prishata's son, that slayer
of hostile heroes, will remain, there Drona will never be able to
forcibly transgress our troops. This Dhristadyumna sprang from the fire,
for the destruction of Drona, clad in mail, armed with bow and arrows and
sword, and decked with costly ornaments. Go, O grandson of Sini, with an
easy heart, do not be anxious on my account. Dhrishtadyumna will resist
angry Drona in battle.'"



SECTION CXI

"Sanjaya said, 'Hearing these words of the king Yudhishthira the just,
that bull among the Sinis feared the censure of Arjuna if he left the
king. Seeing, however, the certainty of an imputation of cowardice by the
people (if he disobeyed Yudhishthira), he said to himself, 'Let not
people say that I am afraid of proceeding towards Arjuna.' Reflecting
repeatedly on this, Satyaki, that hero invincible in battle, that bull
among men, said these words unto king Yudhishthira the just, 'If thou
thinkest that these arrangements will suffice for thy protection, O
monarch, I will then do thy bidding and follow Vibhatsu. I tell thee
truly, O king, that there is none in the three worlds who is dearer to me
than Phalguna. I will follow in his track at the command, O giver of
honours. There is nothing that I will not do for thy sake. O best of men,
the commands of my preceptor are always of weight with me. But thy
commands are still weightier with me, O lord! Thy brothers, viz., Krishna
and Dhananjaya, are always engaged in doing what is agreeable to thee.
Taking thy command on my head for the sake of Arjuna, O lord, I will
proceed, O bull among men, piercing through this impenetrable host.
Darting wrathfully through this force of Drona, like a fish through the
sea, I will go thither, O monarch, where king Jayadratha, depending upon
his troops, stayeth, in fear of the son of Pandu, protected by those
foremost of car-warriors, viz., Drona's son Karna and Kripa! The distance
from here, O king, is three Yojanas. I think, of that spot where Partha
stayeth, ready to slay Jayadratha! But though Partha is three Yojanas
distant I shall yet follow in his track with a stout heart, and stay with
him, O king, till Jayadratha's slaughter. What man is there that goes to
battle without the commands of his superiors? And when one is commanded,
O king, as I have been by thee, who is there like me that would not
fight? I know that place whither I shall have to go, O lord! Teeming as
this ocean-like host doth with ploughshare and darts and maces and
shields and scimitars and swords and lances and foremost of shafts, I
will today agitate this ocean. This elephant division, consisting of a
thousand elephants, that thou seest, all belonging to the breed known by
the name of Anjana and all endued with great prowess, which are all
mounted by a large number of Mlecchas, delighting in battle and
accomplished in smiting,--these elephants, O king, that are shedding
their juicy secretions like rain-pouring clouds,--these never retreat if
urged forward by those upon their backs. They cannot be vanquished, O
king, unless they are slaughtered. Then again, those car-warriors
numbering thousands., that thou seest, are all of royal lineage and are
all Maharathas. They are called Rukmarathas. [149] They are accomplished
in weapons and battling from cars, as also in fighting from the backs of
elephants. O monarch! Thorough masters of the science of weapons, they
are accomplished in fighting with their fists. Skilled in battling with
maces, masters also of the art of close fight, they are equally clever in
striking with scimitars and in falling upon the foe with sword and
shield. They are brave and learned, and animated by a spirit of rivalry.
Every day, O king, they vanquish a vast number of men in battle. They are
commanded by Karna and devoted to Duhsasana. Even Vasudeva applauds them
as great car-warriors. Always solicitous of Karna's welfare, they are
obedient to him. It is at Karna's command, O king, that returning from
their pursuit of Arjuna and, therefore, unfatigued and unworn, those
brave warriors, cased in impenetrable armour and armed with strong bows,
are certainly waiting for me, ordered by Duryodhana also. Crushing them
in battle for thy good, O Katirava, I shall then follow in the track of
Savyasachin. Those other elephants, O king, seven hundred in number, that
thou seest, all cased in armour and ridden by Kiratas, and decked with
ornaments, the king of the Kiratas, desirous of his life, had formerly
presented to Savyasachin together with many servants in their train.
These, O king, were formerly employed in doing thy business. Behold the
vicissitudes that time brings about, for these are now battling against
thee. Those elephants are ridden by Kiratas difficult of defeat in
battle. They are accomplished in fighting from elephants, and are all
sprung from the race of Agni. Formerly, they were all vanquished in
battle by Savyasachin. They are now waiting for me carefully, under the
orders of Duryodhana. Slaying with my shafts, O king, these Kiratas
difficult of defeat in battle, I shall follow in the track of Arjuna who
is intent on the slaughter of the ruler of the Sindhus. Those (other)
huge elephants, sprung from the race of Arjuna, of impenetrable hides,
well-trained, and adorned, and from whose mouths the juicy secretions are
trickling down, and which are well-adorned with armour made wholly of
gold are very formidable in battle and resemble Airavata himself. They
have come from the northern hills, and are ridden by fierce robbers that
are of strong limbs, that are all foremost of warriors, and that are
cased in steel coats of mail. There, amongst them, are persons born of
the cow, or the ape, or of diverse other creatures, including those born
of men. That division of the assembled Mlecchas that are all sinful and
that come from the fastnesses of Himavat, seem at a distance to be of
smoky colour. Obtaining these, and countless Kshatriyas, as also Kripa
and that foremost of car-warriors, viz., Drona and the ruler of the
Sindhus, and the Karna, he thinks lightly of the Pandavas. Impelled by
fate, he regards himself crowned with success. Those I have named will,
however, today be within reach of my arrows. They shall not escape me, O
son of Kunti, even if they be endued with the speed of the mind. Much
regarded always by Duryodhana, that prince who dependeth upon the prowess
of others, those warriors, afflicted with my clouds of shafts, will meet
with destruction. Those other car-warriors, O king, whom thou seest, and
who have golden standards and are difficult of being resisted, are called
Kamvojas. They are brave and accomplished, and firmly devoted to the
science of weapons. Desiring one another's welfare they are all firmly
united. They constitute a full Akshauhini of wrathful warriors, O
Bharata, and are staying carefully for my sake, well-protected by the
Kuru heroes. They are on the alert, O king, with their eyes on me. I
shall certainly destroy them all, like fire destroying a heap of straw.
Therefore, O king, let those that equip cars, place quivers and all
necessaries on my car in proper places. Indeed, in such a dreadful
battle, diverse kinds of weapons ought to be taken. Let the car be
equipped (with necessaries) five times more than what professors of
military science direct, for I shall have to encounter the Kamvojas who
resemble fierce snakes of virulent poison. I shall have also to encounter
the Kiratas who are armed with diverse weapons of warfare, who resemble
virulent poison, who are accomplished in smiting, who have always been
well-treated by Duryodhana, and who on that account are always intent on
Duryodhana's welfare. I shall also have to encounter the Sakas endued
with prowess equal to that of Sakra himself, who are fierce as tire, and
difficult to put out like a blazing conflagration. Indeed, O king, I
shall have to encounter in battle many warriors difficult of being
resisted. For this let well-known steeds of best breed and graced with
auspicious marks be yoked to my car, after causing their thirst to be
slaked and after grooming them duly!'

"Sanjaya continued, 'After this, Yudhishthira caused quivers full of
shafts, and diverse kinds o weapons, and, indeed, all necessaries, to be
placed on Satyaki's car. Then, people caused his four well-harnessed and
excellent steeds to drink and walk, bathe and eat, and having adorned
them with golden chains and plucked out their arrows, those animals, that
had (for these operations) been freed from the yoke, and that were of the
hue of gold and well-trained and endued with great speed and cheerful and
exceedingly docile, were duly yoked again unto his car. And upon that car
was set up a tall standard bearing a lion of golden maces. And that
standard had attached round it banners of the hue of white clouds and
decked with gold was also placed upon that vehicle bearing a heavy weight
of weapons. After those steeds, adorned with trappings of gold, had been
yoked to that car, the younger brother of Daruka, who was the charioteer
and the dear friend of Satyaki, came and represented unto the latter that
the car had been duly equipped, like Matali representing the equipment of
the car unto Vasava himself. Satyaki then, having taken a bath and
purified himself and undergone every auspicious ceremony, gave nishkas of
gold unto a thousand Snataka Brahmanas who uttered benedictions upon him.
Blessed with those benedictions Satyaki that foremost of handsome men,
that hero worthy of worship, having drunk kairata, honey, shone
resplendent, with reddened eyes rolling in intoxication. Having touched a
brazen mirror and filled with great joy, his energy became doubled, and
himself looked like a blazing fire. Taking upon his shoulders his bow
with arrows, that foremost of car-warriors, eased in armour and decked in
ornaments, had the regenerate ones perform for him the rites of
propitiation. And fair maidens honoured him by showering upon him fried
paddy and perfumes and floral garlands. And the hero then, with joined
hands, worshipped the feet of Yudhishthira, and the latter smelt his
head. And having undergone all these rites, he then mounted his foremost
of cars. Then those steeds, cheerful and strong and fleet as the wind,
and invincible, and belonging to the Sindhu breed, bore him on that
triumphant car. Similarly, Bhimasena also, honoured by king Yudhishthira
the just, and reverentially saluting the monarch, set out with Satyaki.
Beholding those two chastisers of foes on the point of penetrating thy
host, their enemies, viz., thy troops, all stood still with Drona at
their head. Then Satyaki, seeing Bhima cased in mail and following him,
saluted that hero and spoke unto him these delightful words. Indeed,
heroic Satyaki, with every limb filled with joy, said unto Bhima, 'Do
thou, O Bhima, protect the king. Even this is thy duty above all things.
Piercing through this host whose hour hath come. I will proceed. Whether
now or hence, the protection of the king is thy highest duty. Thou
knowest my prowess, thou desirest my good, return, O Bhima!' Thus
addressed by Satyaki, Bhima replied, Go then, for the success of thy
object. O best of men, I will protect the king.' Thus addressed, he of
Madhu's race answered Bhima, saying, 'Go back, O son of Pritha! My
success is certain, since won over by my merits, thus, O Bhima, art today
obedient to my wishes. Indeed, O Bhima, as these auspicious omens tell
me, my victory is assured. After the sinful ruler of the Sindhus has been
slain by the high-souled son of Pandu, I shall embrace king Yudhishthira
of virtuous soul.' Having said these words unto Bhima and dismissing him
with an embrace that illustrious warrior eyed thy troops, like a tiger
eyeing a herd of deer. Beholding him thus looking at thy army, O king,
thy troops become once more stupefied and began to tremble violently.
Then, O king, Satyaki desirous of seeing Arjuna at the command of king
Yudhishthira the just, suddenly dashed against thy troops.'"



SECTION CXII

"Sanjaya said, 'O king, when Yuyudhana, from desire of battle proceeded
against thy troops, king Yudhishthira, surrounded by his forces, followed
Yuyudhana for reaching the car of Drona. Then the son of the king of the
Panchalas, viz., the invincible warrior Dhrishtadyumna, the king
Vasudana, both loudly exclaimed with the Pandava host, 'Come, smite
quickly, and rush against the foe, so that Satyaki, that warrior
invincible battle, in might pass easily (through the Kaurava host). Many
mighty car-warriors will struggle for vanquishing him.' The great
car-warriors (of the Pandava army). saying this, fell impetuously upon
their foes. Indeed, they all rushed, saying, 'We will vanquish those that
will endeavour to vanquish Satyaki.' Then a loud uproar was heard about
the car of Satyaki. Thy son's host, however, covered with Satyaki's
shafts, fled away. Indeed, O king that host was broken into a hundred
struggling bodies by him of the Satwata race. And while that force was
breaking, that mighty car-warrior, viz., the (grandson) of Sini, crushed
seven heroic and great bowmen in the front rank of the foe. And, O
monarch, with his shafts that resembled blazing flames of fire, he
despatched many other heroes, kings of diverse realms, unto the region of
Yama. He sometimes pierced a hundred warriors with one shaft, and
sometimes one warrior with a hundred shafts. Like the great Rudra
destroying creatures, he slew elephant-riders and car-warriors with
steeds and drivers. None amongst thy troops ventured to advance against
Satyaki who was displaying such lightness of hand and who showered such
clouds of shafts. Struck with panic and crushed grounded thus by that
hero of long arms, those brave warriors all left the field at the sight
of that proud hero. Although alone, they saw him multiplied manifold, and
were stupefied by his energy. And the earth looked exceedingly beautiful
with crushed cars and broken nidas, [150] O sire, and wheels and fallen
umbrellas and standards and anukarshas, and banners, and headgears decked
with gold, and human arms smeared with sandal-paste and adorned with
Angadas, O king, and human thighs, resembling trunks of elephants or the
tapering bodies of snakes, and faces, beautiful as the moon and decked
with ear-rings, of large-eyed warriors lying all about the field. And the
ground there looked exceedingly beautiful with the huge bodies of fallen
elephants, cut off in diverse ways, like a large plain strewn with hills.
Crushed by that hero of long arms, steeds, deprived of life and fallen
down on the ground, looked beautiful in their traces made of burnished
gold and decked with rows of pearls, and in their carcasses of handsome
make and design. Having slain diverse kinds of thy troops, he of the
Satwata race entered into thy host, agitating and routing thy army. Then
Satyaki desired to go by that very track by which Dhananjaya had gone
before him. Then Drona came and resisted him. Encountering the son of
Bharadwaja, Yuyudhana., filled with rage, stopped not like a vast expanse
of water upon encountering on embankment. Drona, however, checking in
that battle the mighty car-warrior Yuyudhana, pierced him with five keen
shafts, capable of penetrating into the very vitals. Satyaki, however, O
king, in that battle pierced Drona with seven shafts whetted on stone,
equipped with golden wings and the feathers of the Kanka and the peacock.
Then Drona, afflicted Satyaki, his steeds and the drivers, with six
shafts. The mighty car-warrior Yuyudhana could not brook that feat of
Drona. Uttering a leonine shout, he then pierced Drona with ten shafts,
and then with six, and then with eight others. And once more Yuyudhana
pierced Drona with ten shafts, his charioteer with one and his four
steeds with four. And with another shaft, O sire, Satyaki struck Drona's
standard. Then, Drona speedily covered Satyaki, his car, steeds, driver,
and standard, with swiftly coursing shafts, countless in number like a
flight of locusts. Similarly, Yuyudhana fearlessly covered Drona with
countless shafts of great speed. Then Drona, addressing Yuyudhana, said,
'Thy preceptor (Arjuna) hath, like a coward, gone away, leaving the
battle, avoiding me who was fighting with him, proceeding by my flank. O
thou of Madhu's race, if like thy preceptor, thou too dost not quickly
avoid me in this battle, thou shalt not escape me with life today,
engaged as I am in battle with thee.

"Satyaki, hearing these words, answered, 'At the command of king
Yudhishthira the just, I shall follow in the track of Dhananjaya. Blessed
be thou, O Brahmana, I would lose time (if I fight with thee). A disciple
should always tread in the way trod by his preceptor. I shall, therefore
follow in the track that has been trod by my preceptor.'

"Sanjaya continued, 'Having said this much, the grandson of Sini avoided
the preceptor and suddenly proceeded onwards, O king! And addressing his
charioteer, he said, 'Drona will, by every means, endeavour to check my
progress. Proceed carefully, O Suta, in battle and listen to these grave
words of mine. Yonder is seen the host of great splendour of Avantis.
Next to them, is the mighty host of the Southerners. And next to it, is
the great host of the Valhikas. By the side of the Valhikas, stands
resolved for fight the mighty host commanded by Karna. O charioteer, all
these hosts are different from one another, but relying upon one another,
they protect one another on the field of battle. Arrived at the space
left open between these divisions cheerfully urge thou the steed. Indeed,
O charioteer, bear me thither, making the steeds adopt a tolerable
speed,--thither, that is, where are seen the Valhikas with diverse
weapons uplifted in their arms, and the countless Southerners headed by
the Suta's son and whose division is seen to present a serried array of
elephants and steeds and cars and in which stand foot-soldiers from
various realm.' Having said this much unto his driver, avoiding the
Brahmana (Drona), he proceeded, telling his charioteer, Pass through the
open space between those two divisions towards the fierce and mighty host
of Karna.' Drona, however, excited with wrath, pursued him from behind,
shooting at him countless shafts. Indeed, the preceptor closely followed
highly blessed Yuyudhana who advanced without any desire of turning back.
Smiting the great host of Karna with whetted arrows, Satyaki penetrated
into the vast and limitless army of the Bharatas. When Yuyudhana,
however, entered the army, the troops (opposed to him) fled away. At
this, wrathful Kritavarman came forward to resist Satyaki. The valiant
Satyaki striking the advancing Kritavarman with six shafts, quickly slew
his four steeds with four other shafts. And once again, he pierced
Kritavarman in the centre of the chest with four other shafts. And once
again, he pierced Kritavarman in the centre of the chest with sixteen
straight shafts of great speed. Thus encountered; O monarch; with many
shafts of fierce energy by him of the Satwata race, Kritavarman was
unable to brook it. Aiming then a calf-toothed shaft resembling a shake
of virulent poison and endued With the speed of the wind, and drawing the
bow-string, O monarch, to his ear, he pierced Satyaki in the chest. That
shaft, equipped with beautiful feathers, penetrating through his armour
and body, and dyed in blood, entered the earth. Then, O king,
Kritavarman, that warrior equipped with the highest weapons, shooting
many shafts, cut off the bow of Satyaki with arrows fixed thereon. And
excited with rage, he then, in that battle, O king, pierced Satyaki of
unbaffled prowess in the centre of the chest with ten shafts of great
keenness. Upon his bow being broken, the foremost of mighty men, viz.,
Satyaki, hurled a dart at the right arm of Kritavarman. And taking up and
drawing a tougher bow, Yuyudhana quickly shot at his foe, shafts by
hundreds and thousands and entirely shrouded Kritavarman and his car with
that arrowy downpour. Having thus shrouded the son of Hridika, O monarch,
in that battle, Satyaki cut of, with a broad-headed arrow, the head of
his foe's charioteer from his trunk. The charioteer of Hridika's son
then, thus slain, fell down from that great car. At this, the steeds of
Kritavarman, deprived of a driver, ran away with great speed. The ruler
of the Bhojas, then, in great agitation, himself checked those steeds.
That heroic warrior then, bow in hand, stood upon his car (ready for
battle). Beholding this feat, his troops applauded it highly. Resting for
a short space of time, Kritavarman then urged those good steeds of his.
Himself devoid of fear, he inspired his foes with great fear. Satyaki,
however, had by that time, left him behind, while Kritavarman himself now
rushed against Bhimasena without pursuing Satyaki. Thus issuing out of
the division of the Bhojas, Satyaki proceeded with great speed towards
the mighty division of the Kamvojas. Resisted there by many brave and
mighty car-warriors, Yuyudhana, of prowess incapable of being thwarted,
could not then, O monarch, proceed a step. Meanwhile, Drona, having
placed his troops in a proper position and made over the burthen of their
protection to the ruler of the Bhojas, firmly resolved, proceeded with
great speed towards Yuyudhana from desire of battle. Then the foremost
warriors of the Pandava host, beholding Drona thus pursuing Yuyudhana
from behind, cheerfully began to resist him. The Panchalas, however, who
were headed by Bhimasena, having approached the son of Hridika, that
foremost of car-warriors, all became cheerless. The heroic Kritavarman, O
king, displaying his prowess, resisted all those warriors who, although
they had become a little heartless, struggled yet with great vigour.
Fearlessly he weakened, by means of his arrowy showers, the animals of
his foes. The brave warriors, however, (of the Pandava army), though thus
afflicted by the ruler of the Bhojas, stood, like high-born soldiers that
they were, resolved to fight with the division of the Bhojas itself, from
a desire of great renown.'"



SECTION CXIII

"Dhritarashtra said, Our army is equally possessed of many excellences.
It is equally regarded as superior. It is equally arrayed according to
the rules of science, and it is equally numerous, O Sanjaya! [151] It is
always well-treated by us, and is always devoted to us. It is vast in
numerical strength, and presents a wonderful aspect. Its prowess had
before been tested. The soldiers are neither very old nor very young.
They are neither lean nor corpulent. Of active habits, of well-developed
and strong frames, they are free from disease. They are cased in mail and
well-equipped with arms. They are devoted to all kinds of armed
exercises. They are adepts in mounting upon and descending from the backs
of elephants, in moving forward and stepping back, in smiting
effectually, and in marching and retreating. Oftentimes have they been
tested in the management of elephants and steeds and cars. Having been
examined duly, they have been entertained on pay and not for the sake of
lineage, nor from favour, nor from relationship. They are not a rabble
come of their own accord, nor have they been admitted into my army
without pay. My army consists of well-born and respectable men, who are,
again, contented, well-fed, and submissive. They are sufficiently
rewarded. They are all famous and endued with great intelligence. They
are, again, O son, protected by many of our foremost counsellors and
others of righteous deeds, all of whom are best of men, resembling the
very Regents of the world. Innumerable rulers of earth, seeking to do
what is agreeable to us, and who have of their own well sided with us
with their forces and followers, also protect them. Indeed, our army is
like the vast ocean filled with the waters of innumerable rivers running
from all directions. It abounds in steeds and cars which, though
destitute of wings, still resemble the winged tenants of the air. It
seems also with elephants adorned whose cheeks flow with juicy
secretions. What can it, therefore, be but Destiny that even such an army
should be slain? (Ocean-like it is) vast number of combatants constitute
its interminable waters, and the steeds and other animals constitute its
terrible waves. Innumerable swords and maces and darts and arrows and
lances constitute the oars (plied on that ocean). [152] Abounding in
standards and ornaments, the pearls and gems (of the warriors) constitute
the lotuses that deck it. The rushing steeds and elephants constitute the
winds that agitate it into fury. Drona constitutes the fathomless cave of
that ocean, Kritavarman its vast vortex. Jalasandha its mighty alligator,
and Karna the rise of the moon that makes it swell with energy and pride.
When that bull amongst the Pandavas, on his single car, hath speedily
gone, piercing through that army of mine vast (though it be) like the
ocean, and when Yuyudhana also hath followed him, I do not, O Sanjaya,
see the prospect of even a remnant of my troops being left alive by
Savyasachin, and that foremost of car-warriors belonging to the Satwata
race. Beholding those two exceedingly active heroes pierce through (the
divisions placed in the van), and seeing the ruler of the Sindhus also
within reach of the shafts from Gandiva, what, indeed, was the measure
adopted by the Kaurava impelled by fate? At that time, when all were
fighting intently, what became of them? O sire, I regard the assembled
Kurus to be overtaken by Death himself. Indeed, their prowess also in
battle is no longer seen to be what it once was. Krishna and the son of
Pandu have both entered the (Kuru) host unwounded. There is none in that
host, O Sanjaya, capable of resisting them. Many combatants that are
great car-warriors were admitted by us after examination. They are all
honoured (by us) with pay as each deserves, and others with agreeable
speeches. There is none, O son, amongst my troops who is not honoured
with good offices (done to him). Each receives his assigned pay and
rations according to the character of his services. In my army, O
Sanjaya, there is none who is unskilled in battle, none who receives pay
less than what he deserves, or none who does not receive any pay. The
soldiers are adored by me, according to the best of my powers, with gifts
and honours and seats. The same conduct is followed towards them by my
sons, my kinsmen, and my friends. Yet on the very approach of
Savyasachin, have they been vanquished by him and by the grandson of
Sini. What can it be but Destiny? They who are protecting them, all
follow the same road, the protected with the protectors! Beholding Arjuna
arrived at the front of Jayadratha, what measure was adopted by my
foolish son? Beholding Satyaki also entering the host, what step did
Duryodhana think suitable to that occasion? Indeed, beholding those two
foremost of car-warriors who are beyond the touch of all weapons, enter
my host, what resolution was formed by my warriors in battle? I think,
beholding Krishna of Dasarha's race and that bull of Sini's race also
both engaged for Arjuna's sake my sons are filled with grief. I think,
seeing both Satwata and Arjuna pass through my army and the Kurus flying
away, my sons are filled with grief. I think, seeing their car-warriors
retreat in despair of subjugating the foe and set their hearts upon
flying away from the field, my sons are filled with grief. Their steeds
and elephants and cars and heroic combatants by thousands flying away
from the field in anxiety, my sons are filled with grief I think, seeing
many huge elephants fly away, afflicted with the shafts of Arjuna, and
others fallen and falling, my sons are filled with grief. I think, seeing
steeds deprived of riders and warriors deprived of cars by Satyaki and
Partha, my sons are filled with grief. I think, large bodies of steeds
slain or routed by Madhava and Partha, my sons are filled with grief. I
think, seeing large bodies of foot-soldiers flying away in all
directions, my sons, despairing of success, are filled with grief. I
think, seeing those two heroes pass through Drona's division unvanquished
within a moment, my sons are filled with grief. Stupefied am I, O son,
upon hearing that Krishna and Dhananjaya, those two heroes of unfading
glory, have both, with Satwata, penetrated into my host. After that
foremost of car-warriors among the Sinis, had entered my host, and after
he had passed through the division of the Bhojas, what did the Kauravas
do? Tell me also, O Sanjaya, how did the battle take place there where
Drona afflicted the Pandavas on the field. Drona is endued with great
might, is the foremost of all persons, is accomplished in weapons, and is
incapable of being defeated in battle. How could the Panchalas pierce
that great bowman in the fight? Desirous of Dhananjaya's victory, the
Panchalas are inveterate foes of Drona. The mighty car-warrior Drona also
is an inveterate foe of theirs. Thou art skilled in a narration, O
Sanjaya! Tell me, therefore, everything about what Arjuna did for
compassing the slaughter of the ruler of the Sindhus.'

"Sanjaya said, 'O bull of Bharata's race, overtaken by a calamity that is
the direct result of thy own fault, thou shouldst not, O hero, indulge in
such lamentations like an ordinary person. Formerly, many of thy wise
well-wishers, numbering Vidura amongst them, had told thee, 'Do not, O
king, abandon the sons of Pandu.' Thou didst not then heed those words.
The man that heedeth not the counsels of well-wishing friends, weepeth,
falling into great distress, like thyself. He of Dasarha's race, O king,
had formerly begged thee for peace. For all that, Krishna of world-wide
fame, obtained not his prayer. Ascertaining thy worthlessness, and thy
jealousy towards the Pandavas, and understanding also thy crooked
intentions towards the sons of Pandu, and hearing thy delirious
lamentations, O best of kings, that puissant Lord of all the worlds, that
Being, acquainted with the truth of everything in all the worlds, viz.,
Vasudeva, then caused the flame of war to blaze forth among the Kurus.
This great and wholesale destruction hath come upon thee, brought about
by thy own fault. O giver of honours, it behoveth thee not to impute the
fault to Duryodhana. In the development of these incidents no merit of
thine is to be seen in the beginning, in the middle, or at the end. This
defeat is entirely owing to thee. Therefore, knowing as thou dost the
truth about this world, be quiet and hear how this fierce battle,
resembling that between the gods and the Asuras, took place. After the
grandson of Sini, that warrior of prowess incapable of being baffled, had
entered into thy host, the Parthas headed by Bhimasena also rushed
against thy troops. The mighty car-warrior Kritavarman, however, alone,
resisted, in that battle the Pandavas thus rushing in fury and wrath with
their followers against thy host. As the continent resists the surgings,
even so did the son of Hridika resist the troops of the Pandavas in that
battle. The prowess that we then beheld of the son of Hridika was
wonderful, inasmuch as the united Parthas succeeded not in transgressing
his single self. Then the mighty-armed Bhima, piercing Kritavarman with
three shafts, blew his conch, gladdening all the Pandavas. Then Sahadeva
pierced the son of Hridika with twenty shafts, and Yudhishthira the just
pierced him with five and Nakula pierced him with a hundred. And the sons
of Draupadi pierced him with three and seventy shafts, Ghatotkacha
pierced him with seven. And Virata and Drupada and Drupada's son
(Dhrishtadyumna) each Pierced him with five shafts, and Sikhandin, having
once pierced him with five, again pierced him smilingly with five and
twenty shafts. Then Kritavarman, O king, pierced every one of those great
car-warriors with five shafts, and Bhima again with seven. And the son of
Hridika felled both the bow and the standard of Bhima from the latter's
car. Then that mighty car-warrior, with great speed, wrathfully struck
Bhima, whose bow had been cut off with seventy keen shafts in the chest.
Then mighty Bhima, deeply pierced with those excellent shafts of
Hridika's son, trembled on his car like a mountain during an earthquake.
Beholding Bhimasena in that condition, the Parthas headed by king
Yudhishthira the just afflicted Kritavarman, O king, shooting at him many
shafts. Encompassing that warrior there with throngs of cars, O sire,
they cheerfully began to pierce him with their shafts, desiring to
protect the Wind-god's son in that battle. Then mighty Bhimasena
recovering consciousness, took up in that battle a dart made of steel and
equipped with a golden staff, and hurled it with great speed from his own
car at the car of Kritavarman. That dart resembling a snake freed from
its slough, hurled from Bhima's hands, fierce-looking, blazed forth as it
proceeded towards Kritavarman. Beholding that dart endued with the
splendour of the Yuga-fire coursing towards him, the son of Hridika cut
it in twain with two shafts. Thereupon, that dart decked with gold, thus
cut off, fell down on the earth, illumining the ten points of the
compass, O king, like a large meteor falling from the firmament. Seeing
his dart baffled, Bhima blazed forth in wrath. Then taking tip another
bow which was tougher and whose twang was louder, Bhimasena, filled with
wrath, attacked the son of Hridika in that battle. Then O king, Bhima, of
terrible might, struck Kritavarman, in the centre of the chest with five
shafts, in consequence of thy evil policy, O monarch! The ruler of the
Bhoja then, mangled in every limb, O sire, by Bhimasena, shone
resplendent in the field like a red Asoka covered with flowers. Then that
mighty bowman, viz., Kritavarman, filled with rage, smilingly struck
Bhimasena with three shafts, and having struck him forcibly, pierced in
return every one of those great car-warriors struggling vigorously in
battle, with three shafts. Each of the latter then pierced him in return
with seven shafts. Then that mighty car-warrior of the Satwata race,
filled with rage, cut off, smiling in that battle, with a razor-faced
shaft the bow of Sikhandin. Sikhandin then, seeing his bow cut off,
quickly took up a sword and a bright shield decked with a hundred moons.
Whirling his large shield, decked with gold, Sikhandin sent that sword
towards the car of Kritavarman. That large sword, cutting off, O king,
Kritavarman's bow with arrow fixed thereon, fell down on the earth, like.
O monarch, a bright luminary loosened from the firmament. Meanwhile,
those mighty car-warriors quickly and deeply pierced Kritavarman with
their shafts in that battle. Then that slayer of hostile heroes, viz.,
the son of Hridika, casting off, that broken bow, and taking up another,
pierced each of the Pandavas with three straight shafts. And he pierced
Sikhandin at first with three, and then with five shafts. Then the
illustrious Sikhandin, taking up another bow, checked the son of Hridika
with many swift-flying shafts, furnished with heads like tortoise nails.
Then, O king, the son of Hridika, inflamed with rage in that battle,
rushed impetuously at that mighty car-warrior, viz., the son of
Yajnasena, that warrior, O monarch, who was the cause of the illustrious
Bhishma's fall in battle. Indeed, the heroic Kritavarman rushed at
Sikhandin, displaying his might, like a tiger at an elephant. Then those
two chastisers of foes, who resembled a couple of huge elephants or two
blazing fires, encountered each other with clouds of shafts. And they
took their best of bows and aimed their arrows, and shot them in hundreds
like a couple of suns shedding their rays. And those two mighty
car-warriors scorched each other with their keen shafts, and shone
resplendent like two Suns appearing at the end of the Yuga. And
Kritavarman in that battle pierced that mighty car-warrior viz.,
Yajnasena's son, with three and seventy shafts and once more with seven.
Deeply pierced therewith, Sikhandin sat down in pain on the terrace of
his car, throwing aside his bow and arrows, and was overtaken by a swoon.
Beholding that hero in a swoon, thy troops, O bull among men, worshipped
the son of Hridika, and waved their garments in the air. Seeing Sikhandin
thus afflicted with the shafts of Hridika's son his charioteer quickly
bore that mighty car-warrior away from the battle. The Parthas, beholding
Sikhandin lying senseless on the terrace of his car, soon encompassed
Kritavarman in that battle with crowds of cars. The mighty car-warrior,
Kritavarman, then achieved a most wonderful feat there, inasmuch as,
alone, he held in check all the Parthas with their followers. Having thus
vanquished the Parthas, that mighty car-warrior then vanquished the
Chedis, the Panchalas, the Srinjayas, and the Kekayas, all of whom are
endued with great prowess. The forces of the Pandavas then, thus
slaughtered by the son of Hridika began to run in all directions, unable
to stay coolly in battle. Having vanquished the sons of Pandu headed by
Bhimasena himself, the son of Hridika stayed in battle like a blazing
fire. Those mighty car-warriors, afflicted with torrents of shafts and
routed by Hridika's son in battle, ventured not to face him.'"



SECTION CXIV

"Sanjaya said, 'Listen with undivided attention, O king. After the rout
of that force by the high-souled son of Hridika, and upon the Parthas
being humiliated with shame and thy troops elated with joy, he that
became protector of the Pandavas who were solicitous of protection while
sinking in that fathomless sea of distress, that hero, viz., the grandson
of Sini, hearing that fierce uproar, of thy army in that terrible fight,
quickly turned back and proceeded against Kritavarman. Hridika's son,
Kritavarman, then excited with wrath, covered the grandson of Sini with
clouds of sharp shafts. At this, Satyaki also became filled with rage.
The grandson of Sini then quickly sped at Kritavarman a sharp and
broad-headed arrow in the encounter and then four other arrows. These
tour arrows slew the steeds of Kritavarman, and the other cut off
Kritavarman's bow. Then Satyaki pierced the charioteer of his foe and
those that protected the latter's rear, with many keen shafts, to afflict
his antagonist's forces. The hostile division then, afflicted with
Satyaki's arrows, broke down. Thereupon, Satyaki of prowess incapable of
being baffled, quickly proceeded on his way. Hear now, O king, what that
hero of great valour then did unto thy troops. Having, O monarch, forded
the ocean constituted by Drona's division, and filled with joy at having
vanquished Kritavarman in battle, that hero then addressed his
charioteer, saying, 'Proceed slowly without fear.' Beholding, however,
that army of thine that abounded with cars, steeds, elephants and
foot-soldiers, Satyaki once more told his charioteer, 'That large
division which thou seest on left of Drona's host, and which looks dark
as the clouds, consists of the elephants (of the foe). Rukmaratha is its
leader. Those elephants are many, O charioteer, and are difficult of
being resisted in battle. Urged by Duryodhana, they wait for me, prepared
to cast away their lives. All those combatants are of princely birth, and
great bowmen, and capable of displaying great prowess in battle,
belonging to the country of the Trigartas, they are all illustrious
car-warriors, owning standards decked with gold. Those brave warriors are
waiting, desirous of battle with me. Urge the steeds quickly, O
charioteer and take me thither. I shall fight with the Trigartas in the
very sight of Bharadwaja's son.' Thus addressed, the charioteer, obedient
to Satwata's will, proceeded slowly. Upon that bright car of solar
effulgence, equipped with standard, those excellent steeds harnessed
thereto and perfectly obedient to the driver, endued with speed of the
wind, white as the Kunda flower, or the moon, or silver, bore him (to
that spot). As he advanced to battle, drawn by those excellent steeds of
the hue of a conch, those brave warriors encompassed him on all sides
with their elephants, scattering diverse kinds of keen arrows capable of
easily piercing everything. Satwata also fought with that elephant
division, shooting his keen shafts, like a mighty cloud at the end of
summer pouring torrents of rain on a mountain breast. Those elephants
slaughtered with those shafts, whose touch resembled thunder sped by that
foremost one among the Sinis began to fly away from the field, their
tusks broken, bodies covered with blood, heads and frontal globes split
open, ears and faces and trunks cut off, and themselves deprived of
riders, and standards cut down, riders slain, and blankets loosened, ran
away, O king, in all directions. Many amongst them, O monarch, mangled by
Satwata with long shafts and calf-tooth-headed arrows and broad-headed
arrows and Anjalikas and razor-faced arrows and crescent-shaped ones fled
away, with blood flowing down their bodies, and themselves ejecting urine
and excreta and uttering loud and diverse cries, deep as the roar of
clouds. And some amongst the others wandered, and some limped, and some
fell down, and some became pale and cheerless. Thus afflicted by
Yuyudhana, with shafts that resembled the sun or fire, that elephant
division fled away in all directions. After that elephant division was
exterminated, the mighty Jalasandha, exerting himself coolly, led his
elephant before Yuyudhana's car drawn by white steeds. Cased in golden
Angadas, with ear-rings and diadem, armed with sword, smeared with red
sandal-paste, his head encircled with a blazing chain of gold, his breast
covered with a cuirass, his neck adorned with a bright chain (of gold),
that hero of sinless soul, stationed on the heads of his elephant,
shaking his bow decked with gold, looked resplendent, O king, like a
cloud charged with lightning. Like the continent resisting the surging
sea, Satyaki checked that excellent elephant of the ruler of the Magadhas
that approached him with such fury. Beholding the elephant checked by the
excellent shafts of Yuyudhana, the mighty Jalasandha became filled with
rage. Then, O king, the enraged Jalasandha, pierced Sini's grandson on
his broad chest with some shafts of great force. With another sharp and
well tempered broad-headed arrow, he cut off the bow of the Vrishni hero
while the latter was drawing it. And then, O Bharata, smiling the while,
the heroic ruler of the Magadhas pierced the bowless Satyaki with five
keen shafts. The valiant and mighty-armed Satyaki, however, though
pierced with many shafts by Jalasandha, trembled not in the least. All
this seemed exceedingly wonderful. Then mighty Yuyudhana without any
fear, thought of the shafts (he should use). Taking up another bow,
addressed Jalasandha, saying, 'Wait, Wait!' Saying this much, the
grandson of Sini deeply pierced Jalasandha on his broad breast with sixty
arrows, smiling the while. And with another razor-faced arrow of great
sharpness he cut off Jalasandha's bow at the handle, and with three more
shafts he pierced Jalasandha himself. Then Jalasandha, casting aside that
bow of his with an arrow fixed thereon, hurled a lance, O sire, at
Satyaki. That terrible lance, passing through the left arm of Madhava in
fierce battle, entered the earth, like a hissing snake of gigantic
proportion. And his left arm had thus been pierced. Satyaki, of prowess
incapable of being baffled, struck Jalasandha with thirty keen shafts.
Then mighty Jalasandha taking up his scimitar and large shield made of
bull's hide and decked with a hundred moons whirled the former for a
while and hurled it at Satwata. Cutting off the bow of Sini's grandson,
that scimitar fell down on the earth, and looked resplendent like a
circle of fire, as it lay on the earth. Then Yuyudhana took up another
bow capable of piercing everybody, large as a Sala-offshoot, and of twang
resembling the roar of Indra's thunder, and filled with rage, stretched
in and then pierced Jalasandha with a single shaft. And then Satyaki,
that foremost one of Madhu's race, smiling the while, cut off, with a
pair of razor-faced arrows, the two arms, decked with ornaments, of
Jalasandha. Thereupon, those two arms, looking like a couple of spiked
maces, fell down from that foremost of elephants, like a couple of
five-headed snakes falling down from a Mountain. And then, with a third
razor-headed arrow, Satyaki cut off his antagonist's large head endued
with beautiful teeth and adorned with a pair of beautiful ear-rings. The
headless and armless trunk, of fearful aspect, dyed Jalasandha's elephant
with blood. Having slain Jalasandha, in battle, Satwata quickly felled
the wooden structure, O king, from that elephant's back. Bathed in blood,
the elephant of Jalasandha bore that costly seat, hanging down from his
back. And afflicted with the arrows of Satwata, the huge beast crushed
friendly ranks as it ran wildly, uttering fierce cries of pain. Then, O
sire, wails of woe arose among thy troops, at the sight of Jalasandha
slain by that bull among the Vrishnis. Thy warriors then, turning their
faces, fled away in all directions. Indeed, despairing of success over
the foe, they set their hearts on flight. Mean. while, O king, Drona,
that foremost of all wielders of bows, approached the mighty car-warrior
Yuyudhana, borne by his swift coursers. Many bulls among the Kurus,
beholding Sini's grandson swelling (with rage-and pride), rushed at him
with fury, accompanied by Drona. Then commenced a battle, O king, between
the Kurus and Drona (on one side) and Yuyudhana (on the other), that
resembled the awful battle of old between the gods and the Asuras.'"



SECTION CXV

"Sanjaya said, 'Shooting clouds of arrows, all those warriors,
accomplished in smiting, carefully, O monarch, encountered Yuyudhana.
Drona struck him with seven and seventy shafts of great keenness. And
Durmarshana struck him with a dozen, Duhsasana, struck him with ten
shafts. And Vikarna also pierced him on the left side as also on the
centre of the chest with thirty keen shafts equipped with Kanka feathers.
And Durmukha struck him with ten shafts, and Duhsasana with eight,
Chitrasena, O sire, pierced him with a couple of shafts. And Duryodhana,
O king, and many other heroes, afflicted that mighty car-warrior with
dense showers of shafts in that battle. Though checked on all sides by
those mighty car-warriors, viz., thy sons, Yuyudhana of Vrishni's race
pierced each of them separately with his straight shafts. Indeed, he
pierced the son of Bharadwaja with three shafts, and Duhsasana with nine,
and Vikarna with five and twenty, and Chitrasena with seven, and
Durmarshana with a dozen, and Vivinsati with eight, and Satyavrata with
nine, and Vijaya with ten shafts. And having pierced Rukmangada also that
mighty car-warrior, viz., Satyaki, shaking his bow, speedily proceeded
against thy son (Duryodhana). And Yuyudhana, in the sight of all men,
deeply pierced with his arrows the king, that greatest of car-warriors in
the whole world. Then commenced a battle between those two. Both shooting
keen arrows and both aiming countless shafts, each of those mighty
car-warriors made the other invisible in that battle. And Satyaki,
pierced by the Kuru king, looked exceedingly resplendent as blood
copiously ran adown his body, like a sandal tree shedding its juicy
secretions. Thy son also pierced by Satwata with clouds of shafts, looked
beautiful like a stake set up (at a sacrifice) decked all over with gold.
Then Madhava, O king, in that battle, cut off with razor-faced arrow,
smiling the while, the bow of the Kuru king. And then he pierced the
bowless king with countless arrows. Pierced with arrows by that foe of
great activity, the king could not brook this indication of the enemy's
success. Duryodhana then, taking up another formidable bow, the back of
whose staff was decked with gold, speedily pierced Satyaki with a hundred
arrows. Deeply pierced by thy mighty son armed with the bow, Yuyudhana
became inflamed with wrath and began to afflict thy son. Beholding the
king thus afflicted, thy sons, those mighty car-warriors, shrouded
Satyaki with dense showers of arrows, shot with great force. Whilst being
thus shrouded by those mighty car-warriors, viz., thy multitude of sons,
Yuyudhana pierced each of them with five arrows, and once more with
seven. And soon he pierced Duryodhana with eight swift arrows and,
smiling the while, cut off the latter's bow that frightened all foes. And
with a few arrows he also felled the king's standard adorned with a
jewelled elephant. And slaying then the four steeds of Duryodhana with
four arrows, the illustrious Satyaki felled the king's charioteer with a
razor-faced shaft. Meanwhile, Yuyudhana, filled with joy, pierced the
mighty car-warrior, viz., the Kuru king, with many arrows capable of
penetrating into the very vitals. Then, O king, thy son Duryodhana, while
being thus struck in that battle with those excellent arrows of Sini's
grandson, suddenly fled away. And the king, quickly mounted the car of
Chitrasena, armed with the bow. Beholding the king thus attacked by
Satyaki in battle, and reduced to the position of Soma in the firmament
while seized by Rahu, cries of woe arose from every section of the Kuru
host. Hearing that uproar, the mighty car-warrior Kritavarman quickly
proceeded to that spot where the puissant Madhava. was battling. And
Kritavarman proceeded, shaking his bow, and urging his steeds, and urging
his charioteer with the words, 'Go with speed, Go with speed!' Beholding
Kritavarman rushing towards him like the Destroyer himself with wide-open
mouth, Yuyudhana, O king, addressed his driver, saying, 'That
Kritavarman, armed with arrows, is rushing in his car towards me with
speed. Then, with his steeds urged to their greatest speed, and on his
car duly equipped, Satyaki came upon the ruler of the Bhojas, the
foremost of all bowmen. Then those two tigers among men, both inflamed
with rage, and both resembling fire encountered each other like two
tigers endued with great activity. Kritavarman pierced Sini's grandson
with six and twenty whetted arrows of keen points, and the latter's
driver with five arrows. And skilled in battle, the son of Hridika
pierced, with four mighty shafts, the four excellent and well-broken
steeds of Satyaki that were of the Sindhu breed. Owning a standard decked
with gold, and adorned with golden mail, Kritavarman, shaking his
formidable bow, whose staff was decked with gold, thus checked, Yuyudhana
with shafts equipped with golden wings. Then the grandson of Sini,
desirous of seeing Dhananjaya, sped with great activity eight arrows at
Kritavarman. That scorcher of foes, then, deeply pierced by that mighty
foe,--that invincible warrior,--began to tremble like a hill during an
earthquake. After this, Satyaki, of prowess incapable of being baffled,
speedily pierced Kritavarman's four steeds with three and sixty keen
arrows, and his driver also with seven. Indeed, Satyaki, then aiming
another arrow of golden wings, that emitted blazing flames and resembled
an angry snake, or the rod of the Destroyer himself, pierced Kritavarman.
That terrible arrow, penetrating through his antagonist's effulgent
armour decked with gold, entered the earth, dyed with blood. Afflicted
with the shafts of Satwata, and bathed in blood in that battle,
Kritavarman throwing aside his bow with arrow, fell upon his car. That
lion-toothed hero of immeasurable prowess, that bull among men, afflicted
by Satyaki with his arrows, fell on his knees upon the terrace of his
car. Having thus resisted Kritavarman who resembled the thousand-armed
Arjuna of old, or Ocean himself of immeasurable might, Satyaki proceeded
onwards. Passing through Kritavarman's division bristling with swords and
darts and bows, and abounding in elephants and steeds and cars, and out
of the ground rendered awful in consequence of the blood shed by foremost
Kshatriyas numbering by hundreds, that bull among the Sinis proceeded
onwards in the very sight of all the troops, like the slayer of Vritra
through the Asura array. Meanwhile, the mighty son of Hridika, taking up
another huge bow, stayed where he was, resisting Pandavas in battle.'"



SECTION CXVI

"Sanjaya said, 'While the (Kuru) host was shaken by the grandson of Sini
in these places (through which he proceeded), the son of Bharadwaja
covered him with a dense shower of arrows. The encounter that then took
place between Drona and Satwata in the very sight of all the troops was
extremely fierce, like that between Vali and Vasava (in days of old).
Then Drona pierced the grandson of Sini on the forehead with three
beautiful arrows made entirely of iron and resembling' snakes of virulent
poison. Thus pierced on the forehead with those straight shafts,
Yuyudhana, O king, looked beautiful like a mountain with three summits.
The son of Bharadwaja always on the alert for an opportunity, then sped
in that battle many other arrows of Satyaki which resembled the roar of
Indra's thunder. Then he of Dasarha's race, acquainted with the highest
weapons, cut off all those arrows shot from Drona's bow, with two
beautifully winged arrows of his. Beholding that lightness of hand (in
Satyaki), Drona, O king, smiling the while, suddenly pierced that bull
among the Sinis with thirty arrows. Surpassing by his own lightness the
lightness of Yuyudhana, Drona, once more, pierced the latter with fifty
arrows and then with a hundred. Indeed, those mangling arrows, O king,
issued from Drona's car, like vigorous snakes in wrath issuing through an
ant-hill. Similarly, blood-drinking arrows shot by Yuyudhana in hundreds
and thousands covered the car of Drona. We did not mark any difference,
however, between the lightness of hand displayed by that foremost of
regenerate ones and that displayed by him of the Satwata race. Indeed, in
this respect, both those bulls among men were equal. Then Satyaki,
inflamed with wrath, struck Drona with nine straight arrows. And he
struck Drona's standard also with many sharp shafts. And in the sight of
Bharadwaja's son, he pierced the latter's driver also with a hundred
arrows. Beholding the lightness of hand displayed by Yuyudhana, the
mighty car-warrior Drona piercing Yuyudhana's driver with seventy shafts,
and each of his (four) steeds with three, cut off with a single arrow the
standard that stood on Madhava's car. With another broad-headed arrow,
equipped with feathers and with wings of gold, he cut off in that battle
the bow of that illustrious hero of Madhu's race. Thereupon, the mighty
car-warrior Satyaki, excited with wrath, laid aside that, taking up a
huge mace, hurled it at the son of Bharadwaja. Drona, however, with many
arrows of diverse forms, resisted that mace, made of iron and twined
round with strings, as it coursed impetuously towards him. Then Satyaki,
of prowess incapable of being baffled, took up another bow and pierced
the heroic son of Bharadwaja with many arrows whetted on stone. Piercing
Drona thereby in that battle, Yuyudhana uttered a leonine shout. Drona,
however, that foremost of all wielders of weapons, was unable to brook
that roar. Taking up a dart made of iron and equipped with golden staff
Drona sped it quickly at the car of Madhava. That dart, however, fatal as
Death, without touching the grandson of Sini, pierced through the
latter's car and entered the earth with a fierce noise. The grandson of
Sini then, O king, pierced Drona with many winged arrows. Indeed,
striking him on the right arm, Satyaki, O bull of Bharata's race,
afflicted him greatly. Drona also, in that battle, O king, cut off the
huge bow of Madhava with a crescent-shaped arrow and smote the latter's
driver with a dart. Struck with that dart, Yuyudhana's driver swooned
away and for a while lay motionless on the terrace of the car. Then, O
Monarch, Satyaki, acting as his own driver, achieved a superhuman feat,
inasmuch as he continued to fight with Drona and hold the reins himself.
Then the mighty car-warrior Yuyudhana struck that Brahmana with a hundred
arrows in that battle, and rejoiced exceedingly, O monarch, at the feat
he had achieved. Then Drona, O Bharata, sped at Satyaki five arrows.
Those fierce arrows, piercing Satyaki's armour, drank his blood in that
battle. Thus pierced with those frightful arrows, Satyaki became inflamed
with wrath. In return, that hero shot many shafts at him of the golden
car. Then felling on the earth with a single shaft, the driver of Drona,
he caused next, with his arrows, those driverless steeds of his
antagonist to fly away. Thereupon that car was dragged to a distance.
Indeed, the bright chariot of Drona, O king, began to trace a thousand
circles in the field of battle like a sun in motion. Then all the kings
and princes (of the Kaurava host) made a loud uproar, exclaiming, 'Run,
Rush, Seize the steeds of Drona.' Quickly abandoning Satyaki in that
battle, O monarch, all those mighty car-warriors rushed to the place
where Drona was. Beholding those car-warriors run away afflicted with the
arrows of Satyaki, thy troops once more broke down and became exceedingly
cheerless. Meanwhile, Drona, once more proceeding to the gate of the
array, took up his station there, borne away (from Satyaki's presence) by
those steeds, fleet as the wind, that had been, afflicted with the shafts
of the Vrishni hero. The valiant son of Bharadwaja, beholding the array
broken (in his absence) by the Pandavas and the Panchalas, made no
endeavour to follow the grandson of Sini, but employed himself in
protecting his (broken) array. Checking the Pandavas and the Panchalas
then, the Drona fire, blazing up in wrath stayed there, consuming
everything, like the sun that rises at the end of the Yuga.'"



SECTION CXVII

"Sanjaya said, 'Having vanquished Drona and other warriors of thy army,
headed by the son of Haridika, that foremost of men, viz., that bull
amongst the Sinis, O foremost one of the Kurus, laughing said unto his
charioteer, 'Our foes, O Suta, had already been consumed by Kesava and
Phalguna. In vanquishing them (again), we have only been the (ostensible)
means. Already slain by that bull among men, viz., the son of the
celestial chief, we have but slain the dead.' Saying these words unto his
charioteer, that bull amongst the Sinis, that foremost of bowmen, that
slayer of hostile heroes, that mighty warrior, scattering with great
force his arrows all around in that dreadful battle, proceeded like a
hawk in search of prey. The Kuru warriors, although they attacked him
from all sides, succeeded not in resisting that foremost of car-warriors,
resembling the sun himself of a thousand rays, that foremost of men, who,
having pierced the Kaurava ranks, was proceeding, borne by those
excellent steeds of his that were white as the moon or a conch. Indeed, O
Bharata, none amongst those that fought on thy side could resist
Yuyudhana of irresistible prowess, of might incapable of impairment, of
valour equal to that Of him of a thousand eyes, and looking like the
autumnal sun in the firmament. Then that foremost of kings, viz.,
Sudarsana, conversant with all modes of warfare, clad in golden coat of
mail, armed with bow and arrows and filled with rage, advanced against
the rushing Satyaki and endeavoured to check his course. Then the
encounter that took place between them was fierce in the extreme. And
both thy warriors and the Somakas, O king highly applauded the encounter
as between Vritra and Vasava. Sudarsana endeavoured to pierce that
foremost one of the Satwata's in that battle with hundreds of keen shafts
before they could reach him. Similarly, Sudarsana, stationed on his
foremost of cars, cut off, by means of his own excellent shafts in two or
three fragments all the shafts that Satyaki, resembling Indra himself,
sped at him. Beholding his shafts baffled by the force of Satyaki's
shafts, Sudarsana of fierce energy, as if to consume (his foe),
wrathfully shot beautiful arrows winged with gold. And once more he
pierced his enemy with three beautiful arrows resembling fire itself and
equipped with wings of gold, shot from his bow-string drawn to the ear.
Those piercing through Satyaki's armour, penetrated into the latter's
body. Similarly, that (prince, viz., Sudarsana), aiming four other
blazing arrows, smote therewith the four steeds of Satyaki that were
white as silver in hue. Thus afflicted by him the grandson of Sini,
endued with great activity and possessed of prowess equal to that of
Indra himself speedily slew with his keen shafts the steeds of Sudarsana
and uttered a loud roar. Then cutting off with a broad-headed arrow
endued with the force of Sakra's thunder, the head of Sudarsana's driver,
the foremost one amongst the Sinis. with a razor-faced arrow resembling
the Yuga-fire, cut off from Sudarsana's trunk his head graced with
ear-rings, resembling the moon at full, and decked with an exceedingly
radiant face, like the wielder of the thunder, O king, in days of old,
forcibly cutting off the head of the mighty Vala in battle. That
high-souled bull among the Yadus then, endued with great activity thus
slaying that grandson of a prince, became filled with delight and shone
resplendent, O monarch, like the chief of the celestials himself.
Yuyudhana, then, that hero among men, proceeded along the track by which
Arjuna had passed before him, checking (as he went) by means of clouds of
shafts, all thy troops, and riding on that same car of his, O king, unto
which were yoked those excellent steeds and filling everybody with
amazement. All the foremost of warriors there, assembled together,
applauded that foremost of amazing feats achieved by him, for he consumed
all foes that came within reach of his arrows, like a conflagration
consuming everything in its way.'"



SECTION CXVIII

"Sanjaya said, 'Then that bull of Vrishni's race, viz., the high-souled
Satyaki of great intelligence, having slain Sudarsana, once more
addressed his driver, saying, Having forded through the almost unfordable
ocean of Drona's division, teeming with cars and steeds and elephants,
whose waves are constituted by arrows and darts, fishes by swords and
scimitars and alligators by maces, which roar with the whiz of shafts and
the clash of diverse weapons,--an ocean that is fierce and destructive of
life, and resounds with the noise of diverse musical instruments, whose
touch is unpleasant and unbearable to warriors of victory, and whose
margin is infested with fierce cannibals represented by the force of
Jalasandha.--I think, the portion of the array that remains may easily be
forded like a poor stream of shallow water. Urge thou the steeds,
therefore, without fear. I think, I am very near to Savyasachin. Having
vanquished in battle the invincible Drona with his followers, and that
foremost of warriors, viz., the son of Hridika, I think, I cannot be
distant from Dhananjaya. Fear never comes to my heart even if I behold
countless foes before me. These to me are like a heap of straw and grass
to a blazing conflagration in the woods. Behold, the track by which the
diadem-decked (Arjuna), that foremost one among the Pandavas, hath gone,
is rendered uneven with large bodies of foot-soldiers and steeds and
car-warriors and elephants lying slain on the ground. Behold, routed by
that high-souled warrior, the Kaurava army is flying away. Behold, O
charioteer, a dark brown dust is raised by those retreating cars and
elephants and steeds. I think, I am very near to Arjuna of white steeds
having Krishna for his charioteer. Hark, the well-known twang of Gandiva
of immeasurable energy is being heard. From the character of the omens
that appear to my view, I am sure that Arjuna will slay the ruler of the
Sindhus before the sun sets. Without causing their strength to be spent,
urge the steeds slowly to where those hostile ranks are staying, that is,
to where yonder warriors headed by Duryodhana, their hands cased in
leathern fences, and yonder Kamvojas of fierce deeds, clad in mail and
difficult of being defeated in battle, and those Yavanas armed with bow
and arrows and skilled in smiting, and under Sakas and Daradas and
Barbaras and Tamraliptakas, and other countless Mlecchas, armed with
diverse weapons, are,--to the spot (I repeat) where, indeed, yonder
warriors headed by Duryodhana, their hands cased in leathern fences,--are
waiting with their faces turned towards me and inspired with the
resolution of battling with me. Regard me to have already passed through
this fierce fastness, O Suta, having slain in battle all these combatants
with cars and elephants and steeds and foot-soldiers that are amongst
them.'

"The charioteer, thus addressed, said, 'O thou of Vrishni's race, fear I
have none, O thou of prowess that cannot be baffled! If thou hast before
the Jamadagni's son himself in wrath, or Drona, that foremost of
car-warriors, or the ruler of the Madras himself, even then fear doth not
enter my heart, O thou of mighty arms, as long as I am under the shadow
Of thy protection, O slayer of foes, countless Kamvojas, clad in mail, of
fierce deeds, and difficult to defeat in battle, have already been
vanquished by thee, as also many Yavanas armed with bow and arrows and
accomplished in smiting, including Sakas and Daradas and Tamraliptakas,
and many other Mlecchas armed with various weapons. Never before did I
experience fear in any battle. Why shall I, therefore, O thou of great
courage, experience any fear in this miserable fray? O thou that art
blessed with length of days, by which way shall I take thee to where
Dhananjaya is? With whom hast thou been angry, O thou of Vrishni's race?
Who are they that will fly away from battle, beholding thee endued with
such a prowess, resembling the Destroyer himself as he appears at the end
of the Yuga, and putting forth that prowess of thine (against thy foes)?
O thou of mighty arms, who are they of whom king Vaivaswata is thinking
today?'

"Satyaki said, 'Like Vasava destroying the Danavas, I shall slay these
warriors with shaved heads. By slaying these Kamvojas I will fulfil my
vow. Bear me thither. Causing a great carnage amongst these, I shall
today repair to the dear son of Pandu. The Kauravas, with Suyodhana at
their head, will today behold my prowess, when this division of Mlecchas,
of shaved heads, will have been exterminated and the whole Kaurava army
put to the greatest distress. Hearing the loud wails of the Kaurava host,
today, mangled and broken by me in battle Suyodhana will be inspired with
grief. Today, I shall show unto my preceptor, the high-souled Pandava, of
white steeds, the skill in weapons acquired by me from him. Beholding
today thousands of foremost warriors slain with my arrows, king
Duryodhana will be plunged into great grief. The Kauravas will today
behold the bow in my hands to resemble a circle of fire when,
light-handed, I will stretch the bowstring for shooting my host of
shafts. Beholding the incessant slaughter of his troops today, their
bodies covered with blood and pierced all over with my shafts, Suyodhana
will be filled with grief. While I shall slay in wrath the foremost of
Kuru warriors, Suyodhana will today behold to count two Arjunas.
Beholding thousands of kings slain by me in battle, king Duryodhana will
be filled with grief in today's great battle. Slaying thousands of kings
today, I will show my love and devotion to those high-souled ones, viz.,
the royal sons of Pandu. The Kauravas will know today the measure of my
might and energy, and my gratefulness (to the Pandavas).'

"Sanjaya continued, 'Thus addressed, the charioteer urged to their utmost
speed those well-trained coursers of delightful pace and of the hue of
the moon. Those excellent animals, endued with the speed of the wind or
thought, proceeded, devouring the very skies, and bore Yuyudhana to the
spot where those Yavanas were. Thereupon, the Yavanas, many in number and
endued with lightness of hands, approaching unretreating Satyaki, covered
him with showers of arrows. The rushing Satyaki, however, O king, cut off
by means of his own straight arrows, all those shafts and weapons of the
Yavanas. Inflamed with wrath, Yuyudhana. then, with his straight shafts
of great sharpness, winged with gold and vulture's feathers, cut off the
heads and arms of those Yavanas. Many of those arrows, again, piercing
through their coats of mail, made of iron and brass, entered the earth.
Struck by the brave Satyaki in that battle, the Mlecchas began to fall
down on the earth in hundreds, deprived of life. With his arrows shot in
continuous lines from his bow drawn to its fullest stretch, that hero
began to slay five, six, seven, or eight Yavanas at a time. Thousands of
Kamvojas, and Sakas, and Barbaras, were similarly slain by Satyaki.
Indeed, the grandson of Sini, causing a great carnage among thy troops,
made the earth impassable and miry with flesh and blood. The field of
battle was strewn with the head-gears of those robbers and their shaved
heads too that looked, in consequence of their long beards, like
featherless birds. Indeed, the field of battle covered with headless
trunks dyed all over with blood, looked beautiful like the welkin covered
with coppery clouds. Slain by Satwata by means of his straight shafts
whose touch resembled that of Indra's thunder, the Yavanas covered the
surface of the earth. The small remnant of those mail-clad troops
vanquished in battle, O king, by Satwata, becoming cheerless, their lives
on the point of being taken, broke and urging their steeds with goads and
whips to their utmost speed, fled from fear in all directions. Routing
the invincible Kamvoja host in battle, O Bharata, as also that host of
the Yavanas and that large force of the Sakas, that tiger among men who
had penetrated into thy army, viz., Satyaki, of prowess incapable of
being baffled, crowned with victory, urged his charioteer, saying,
'Proceed!' Beholding that feat of his in battle, never before achieved by
any one else, the Charanas and the Gandharvas applauded him highly.
Indeed, O king, the Charanas, as also thy warriors, beholding Yuyudhana
thus proceeded for aiding Arjuna, became filled with delight (at his
heroism).'



SECTION CXIX

"Sanjaya said, Having the vanquished the Yavanas and the Kamvojas that
foremost of car-warriors, viz., Yuyudhana, proceeded towards Arjuna,
right through the midst of thy troops. Like a hunter slaying deer, that
tiger among men, (Satyaki), endued with beautiful teeth, clad in
excellent armour, and owning a beautiful standard, slew the Kaurava
troops and inspired them with fear. Proceeding on his car, he shook his
bow with great force, that bow, the back of whose staff was decked with
gold, whose toughness was great, and which was adorned with many golden
moons. His arms decked with golden Angadas, his head-gear adorned with
gold; his body clad in golden mail, his standard and bow also was so
embellished with gold, that he shone like the summit of Meru. Himself
shedding such effulgence, and bearing that circular bow in his hand, he
looked like a second sun in autumn, That bull among men, possessing the
shoulders and the tread and eyes of a bull, looked in the midst of thy
troops, like a bull in a cow-pen. Thy warriors approached him from desire
of slaughter like a tiger approaching the leader, with rent temples, of
an elephant-herd, standing proudly in the midst of his herd, resembling
as he did and possessed as he was of the tread of an infuriated elephant.
Indeed, after he had passed through Drona's division, and the unfordable
division of the Bhojas, after he had forded through the sea of
Jalasandha's troops as also the host of the Kamvojas, after he had
escaped the alligator constituted by Hridika's son, after he had
traversed those ocean-like host, many car-warriors of thy army, excited
with wrath, surrounded Satyaki. And Duryodhana and Chitrasena and
Duhsasana and Vivinsati, and Sakuni and Duhsaha, and the youthful
Durdharshana, and Kratha, and many other brave warriors well-conversant
with weapons and difficult of defeat, wrathfully followed Satyaki from
behind as he proceeded onwards. Then, O sire, loud was the uproar that
arose among thy troops, resembling that of the ocean itself at full tide
when lashed into fury by the tempest. Beholding all those warriors
rushing at him, that bull among the Sinis smilingly addressed his
charioteer, saying, 'Proceed slowly. The Dhartarashtra force, swelling
(with rage and pride), and teeming with elephants and steeds and cars and
foot-soldiers, that is rushing with speed towards me, filling the ten
points of the compass with deep roar of its cars, O charioteer, and
causing the earth, the welkin, and the very seas, to tremble,
therewith,--this sea of troops, O driver, I will resist in great battle,
like the continent resisting the ocean swelling to its utmost height at
full moon. Behold, O charioteer, my prowess which is equal to that of
Indra himself in great battle. I will consume this hostile force by means
of my whetted arrows. Behold these foot-soldiers and horsemen and
car-warriors, and elephants slain by me in thousands, their bodies
pierced with my fiery arrows.' While saying these words (unto his
charioteer), those combatants from desire of battle, speedily came before
Satyaki of immeasurable prowess. They made a loud noise, saying as they
came, 'Slay, Rush, Wait, See, See!' Of those brave warriors that said
these words, Satyaki, by means of his sharp arrows, slew three hundred
horsemen and four hundred elephants. The passage at arms between those
united bowmen (on the one side) and Satyaki (on the other) was
exceedingly fierce, resembling that between the gods and the Asuras (in
days of old). An awful carnage set in. The grandson of Sini received with
his shafts resembling snakes of virulent poison that force, O sire, of
thy son which looked like a mass of clouds. Shrouding every side, in that
battle with his arrowy downpours, that valiant hero, O monarch,
fearlessly slew a large number of thy troops. Exceedingly wonderful, O
king, was the sight that I witnessed there, viz., that not an arrow even,
O lord, of Satyaki failed in effect. That sea of troops, abounding in
cars and elephants and steeds, and full of waves constituted by
foot-soldiers, stood still as soon as it came in contact with the Satyaki
continent. That host consisting of panic-stricken combatants and
elephants and steeds, slaughtered on all sides by Satyaki with his shafts
repeatedly turned round, and wandered hither and thither as if afflicted
with the chilling blasts of winter. We saw not foot-soldiers or
car-warriors or elephants or horsemen or steeds that were not struck with
Yuyudhana's arrows. Not even Phalguna, O king, had caused such a carnage
there as Satyaki, O monarch, then caused among those troops. That bull
among men, viz., the dauntless grandson of Sini, endued with great
lightness of hand and displaying the utmost skill, fighteth, surpassing
Arjuna himself. Then king Duryodhana pierced the charioteer of Satwata
with three keen shafts and his four steeds with four shafts. And he
pierced Satyaki himself with three arrows and once again with eight. And
Duhsasana pierced that bull among the Sinis with sixteen arrows. And
Sakuni pierced him with five and twenty arrows and Chitrasena with five.
And Duhsasana pierced Satyaki in the chest with five and ten arrows. That
tiger amongst the Vrishnis then, thus struck with their arrows, proudly
pierced every one of them, O monarch, with three arrows. Deeply piercing
all his foes with shafts endued with great energy, the grandson of Sini,
possessed of great activity and prowess, careered on the field with the
celerity of a hawk. Cutting off the bow of Suvala's son and the leathern
fence that cased his hand. Yuyudhana pierced Duryodhana in the centre of
the chest with three shafts. And he pierced Chitrasena with a hundred
arrows, and Duhsaha with ten. And that bull of Sini's race then pierced
Duhsasana with twenty arrows. Thy brother-in-law (Sakuni) then, O king,
taking up another bow, pierced Satyaki with eight arrows and once more
with five. And Duhsasana pierced him with three. And Durmukha, O king,
pierced Satyaki with a dozen shafts. And Duryodhana, having pierced
Madhava with three and seventy arrows, then pierced his charioteer with
three keen shafts. Then Satyaki pierced each of those brave and mighty
car-warriors vigorously contending in battle together with five shafts in
return. Then the foremost of car-warriors, (viz., Yuyudhana) speedily
struck thy son's charioteer with a broad-headed shaft; whereupon, the
latter deprived of life, fell down on the earth. Upon the fall of the
charioteer, O lord, thy son's car was taken away from the battle by the
steeds yoked thereto, with the speed of the wind. Then thy sons, O king,
and the other warriors, O monarch, setting their eyes, on the king's car
fled away in hundreds. Beholding that host fly away, O Bharata, Satyaki
covered it with showers of keen shafts whetted on stone and equipped with
wings of gold. Routing all thy combatants counting by thousands, Satyaki,
O king, proceeded towards the car of Arjuna. Indeed, thy troops
worshipped Yuyudhana, beholding him shooting arrows and protecting his
charioteer and himself as he fought in battle.'"



SECTION CXX

"Dhritarashtra said, 'Beholding the grandson of Sini proceeding towards
Arjuna, grinding as he went that large force, what, indeed, O Sanjaya,
did those shameless sons of mine do? When Yuyudhana who 'is equal to
Savyasachin himself was before them, how, indeed, could those wretches,
that were at the point of death, set their hearts upon battle? What also
did all those Kshatriyas, vanquished in battle, then, do? How, indeed,
could Satyaki of world-wide renown pass through them in battle? How also,
O Sanjaya, when my sons were alive, could the grandson of Sini go to
battle? Tell me all this. This is exceedingly wonderful, O sire, that I
have heard from thee, viz., this encounter between one and the many, the
latter, again, being all mighty car-warriors. O Suta, I think, Destiny is
now unpropitious to my sons, since so many mighty car-warriors have been
slain by that one warrior of the Satwata race, Alas, O Sanjaya, my army
is no match for even one warrior, viz., Yuyudhana inflamed with wrath.
Let all the Pandavas hang up these weapons. Vanquishing in battle Drona
himself who skilled in weapons and conversant with all modes of warfare,
Satyaki will slay my sons, like a lion slaying smaller animals. Numerous
heroes, of whom Kritavarman is the first, contending vigorously in
battle, could not slay Yuyudhana. The latter, without doubt, will slay my
sons. Phalguna himself fought not in the manner in which the renowned
grandson of Sini has fought.'

"Sanjaya said, 'All this, O king, has been brought about by thy evil
counsels and the acts of Duryodhana. Listen attentively to what, O
Bharata, I say unto thee. At the command of thy son, the Samsaptakas,
rallying, all resolved upon fighting fiercely. Three thousand bowmen
headed by Duryodhana, with a number of Sakas and Kamvojas and Valhikas
and Yavanas and Paradas, and Kalingas and Tanganas and Amvashtas and
Pisachas and Barbaras and mountaineers, O monarch, inflamed with rage and
armed with stone, all rushed against the grandson of Sini like insects
against a blazing fire. Five hundred other warriors, O king, similarly
rushed against Satyaki. And another mighty body consisting of a thousand
cars, a hundred great car-warriors, a thousand elephants, two thousand
heroes, and countless foot-soldiers, also rushed against the grandson of
Sini. Duhsasana, O Bharata, urging all those warriors, saying, 'Slay him,
surrounded Satyaki therewith. Grand and wonderful was the conduct that we
then beheld of Sini's grandson, inasmuch as alone he fought fearlessly
with those innumerable foes. And he slew that entire body of car-warriors
and that elephant force, and all those horsemen and that entire body of
robbers. Like the autumnal firmament bespangled with stars, the field of
battle there became strewn with car-wheels broken and crushed by means of
his mighty weapons with innumerable Akshas and beautiful cart-shafts
reduced to fragments, with crushed elephants and fallen standards, with
coats of mail and shields scattered all about, with garlands and
ornaments and robes and Anuskarshas, O sire! Many foremost of elephants,
huge as hills, and born of the race of Anjana or Vamana, O Bharata, or of
other races, many foremost of tuskers, O king, lay there on the ground,
deprived of life. And Satyaki slew, O monarch, many foremost of steeds of
the Vanayu, the mountain, the Kamvoja and the Valhika breeds. And the
grandson of Sini also slew foot-soldiers there, in hundreds and
thousands, born in various realms and belonging to various nations.
Whilst those soldiers were being thus slaughtered, Duhsasana, addressing
the robbers said, 'Ye warriors unacquainted with morality, fight! Why do
you retreat?' Beholding them run away without paying any heed to his
words, thy soil Duhsasana urged on the brave mountaineers, skilled in
fighting with stones, saying, 'Ye are accomplished in battling with
stones. Satyaki is ignorant of this mode of warfare. Stay ye, therefore,
that warrior who, though desirous of battle, is ignorant of your mode of
fight. The Kauravas also are all unacquainted with this mode of battle.
Rush ye at Satyaki. Do not fear. Satyaki will not be able to approach
you.' Thus urged, those Kshatriyas dwelling on the mountains, all
acquainted with the method of fighting with stones, rushed towards the
grandson of Sini like ministers towards a king. Those denizens of the
mountain then, with stones huge as elephants' heads uplifted in their
hands, stood before Yuyudhana in that battle. Others, urged by thy son,
and desirous of slaying Satwata, encompassed the latter on all sides,
armed with missiles. Then, Satyaki, aiming at those warriors rushing at
him from desire of fighting with stones, sped at them showers of keen
shafts. That bull amongst the Sinis, with those shafts looking like
snakes, cut into fragments that dense shower of stones thrown by the
mountaineers. The fragments of those stones, looking like a swarm of
blazing fire-flies, slew many combatants there, whereupon, O sire, cries
of oh and alas arose on the field. Then, again, five hundred brave
warriors with huge stones uplifted in their hands, fell down, O king, on
the ground, their arms cut off. And once more a full thousand, and again
a hundred thousand, amongst others, fell down without being able to
approach Satyaki, their arms with stones still in grasp cut off by him.
Indeed, Satyaki slew many thousands of those warriors fighting with
stones. All this seemed exceedingly wonderful. Then many of them,
returning to the fight, hurled at Satyaki showers of stones, And armed
with swords and lances many Daradas and Tanganas and Khasas and Lampakas
and Pulindas, hurled their weapons at him. Satyaki however,
well-conversant with the application of weapons, cut off those stones and
weapons by means of his shafts. Those stones while being pierced, broken
in the welkin by Satyaki's whetted shafts, produced a fierce noise, at
which many car-warriors and steeds and elephants fled away from battle.
And struck with the fragments of those stones, men and elephants and
steeds, became incapable of staying in battle, for they felt as if they
were bit by wasps. The small remnant of the elephants (that had attacked
Satyaki), covered with blood, their heads, and frontal globes split open,
then fled away from, Yuyudhana's car. Then there arose among thy troops,
O sire, while they were being thus ground by Madhava a noise like that of
the ocean at full tide. Hearing that great uproar, Drona, addressing his
charioteer, said, 'O Suta, that great car-warrior of the Satwata race,
excited with wrath, is tearing our army into diverse fragments, and
careering in battle like the Destroyer himself. Take thou the car to that
spot whence this furious uproar is coming. Without doubt, Yuyudhana is
engaged with the mountaineers who battle with stones, Our car-warriors
are seen also to be borne away by their wildly running steeds. Many
amongst them, weaponless and armourless and wounded, are falling down.
The charioteers are unable to check their steeds as these are rushing
wildly.' Hearing these words of Bharadwaja's son, the charioteer said
unto Drona, that foremost of wielders of weapons, 'Thou blest with length
of days, the Katirava troops are flying away. Behold, our warriors,
routed (by the foe), are flying in all directions. There, again, those
heroes, viz., the Panchalas, and the Pandavas, united together, are
rushing from all sides from desire of slaughtering thee, O chastiser of
foes, do thou determine which of these tasks should first demand
attention. Should we stay here (to meet the advancing Pandava), or should
we proceed (towards Satyaki)? As regards Satyaki, he is now far ahead of
us.' While the charioteer, O sire, was speaking thus unto Bharadwaja's
son, the grandson of Sini suddenly appeared to the view, engaged in
slaughtering a large number of car-warriors. Those troops of thine, while
being thus slaughtered by Yuyudhana, in battle, fled away from
Yuyudhana's car towards where Drona's division was. Those (other)
car-warriors also with whom Duhsasana had proceeded, all struck with
panic, similarly rushed to the spot where Drona's car was seen.



SECTION CXXI

"Sanjaya said, 'Beholding Duhsasana's car staying near his, the son of
Bharadwaja, addressing Duhsasana, said these words, 'Why, O Duhsasana,
are all these cars flying away? Is the king well? Is the ruler of the
Sindhus yet alive? Thou art a prince. Thou art a brother of the king.
Thou art a mighty car-warrior. Why dost thou fly away from battle?
(Securing the throne to thy brother), become thou that Prince-Regent.
Thou hadst formerly said unto Draupadi, 'Thou art our slave, having been
won by us at dice. Without being confined to thy husbands, cast aside thy
chastity. Be thou a bearer of robes to the king, my eldest brother. Thy
husbands are all dead. They are as worthless as grains of sesamum without
kernel.' Having said these words then, why, O Duhsasana, dost thou fly
from battle now? Having thyself provoked such fierce hostilities with the
Panchalas and the Pandavas, why art thou afraid in battle in the presence
of Satyaki alone? Taking up the dice on the occasion of the gambling
match, couldst thou not divine that those dice then handled by thee would
soon transform themselves into fierce shafts resembling snakes of
virulent poison? It was thou that hadst formerly applied diverse abusive
epithets towards the Pandavas. The woes of Draupadi have thee for their
root. Where now is that pride, that insolence, that brag of thine? Why
dost thou fly, having angered the Pandavas, those terrible snakes of
virulent poison? When thou that art a brave brother of Suyodhana, are
intent on flight, without doubt, O hero, thou shouldst today protect,
relying on the energy of thy own arms, this routed and panic-stricken
Kaurava host. Without doing this, thou, however, forsakest the battle in
fear and enhancest the joy of thy foes. O slayer of foes, when thou that
art the leader of thy host, fliest away thus, who else will stay in
battle? When thou, its refuge, art frightened, who is there that will not
be frightened? Fighting with a single warrior of the Satwata race, thy
heart is inclined towards flight from battle. What, however, O Kaurava,
wilt thou do when thou wilt see the wielder of Gandiva in battle, or
Bhimasena, or the twins (Nakula and Sahadeva)? The shafts of Satyaki,
frightened by which thou seekest safety in flight, are scarcely equal to
those of Phalguna in battle that resemble the sun or fire in splendour.
If thy heart is firmly bent on flight, let the sovereignty of the earth
then, upon the conclusion of peace, be given to king Yudhishthira the
Just. Before the shafts of Phalguna, resembling snakes freed from their
sloughs, enter thy body, make peace with the Pandavas. Before the
high-souled Parthas, slaying thy hundred brothers in battle, wrest the
earth by force, make peace with the Pandavas. Before king Yudhishthira is
enraged, and Krishna also, that delighter in battle, makes peace with the
Pandavas. Before the mighty-armed Bhima, penetrating into this vast host,
seizes thy brothers, make peace with the Pandavas. Bhishma formerly told
thy brother Suyodhana, 'The Pandavas are unconquerable in battle. O
amiable one, make peace with them.' Thy wicked brother Suyodhana however,
did not do it. Therefore, setting thy heart firmly on battle, fight
vigorously with the Pandavas. Go quickly on thy car to the spot where
Satyaki is. Without thee, O Bharata, this host will fly away. For the
sake of thy own self, fight in battle with Satyaki, of prowess incapable
of being baffled.' Thus addressed (by Drona), thy son said not a word in
reply. Feigning not to have heard the words (of Bharadwaja's son),
Duhsasana proceeded to the place where Satyaki was. Accompanied by a
large force of unretreating Mlecchas, and coming upon Satyaki in battle,
Duhsasana fought vigorously with that hero. Drona also, that foremost of
car-warriors, excited with wrath, rushed against the Panchalas and the
Pandavas, with moderate speed. Penetrating into the midst of the Pandava
host in that battle, Drona began to crush their warriors by hundreds and
thousands. And Drona, O king, proclaiming his name in that battle, caused
a great carnage among the Pandavas, the Panchalas, and the Matsyas. The
illustrious Viraketu, the son of the ruler of the Panchalas, rushed
against the son of Bharadwaja who thus engaged in vanquishing the Pandava
ranks. Piercing Drona with five straight shafts, that prince then pierced
Drona's standard with one shaft, and then his charioteer with seven. The
sight that I then beheld, O monarch, in that battle, was exceedingly
wonderful, inasmuch as Drona, though exerting himself vigorously could
not approach the prince of the Panchalas. Then, O sire, the Panchalas,
beholding Drona checked in battle, surrounded the latter on all sides, O
king, from desire of king Yudhishthira's victory. And those warriors then
covered Drona along with showers of fiery shafts and strong lances and
various other kinds of weapons, O king! Baffling then those dense showers
of weapons by means of his own numerous shafts like the wind driving away
from the welkin masses of clouds, Drona looked exceedingly resplendent.
Then that slayer of hostile heroes (the son of Bharadwaja), aimed a
fierce shaft endued with the effulgence of the sun or the fire, at the
car of Viraketu. The shaft, O monarch, piercing through the prince of
Panchala, quickly entered the earth, bathed in blood and blazing like a
flame of fire. Then the prince of the Panchalas quickly fell down from
his car, like a Champaka tree uprooted by the wind, falling down from a
mountain summit. Upon the fall of that great bowman, that prince endued
with great might, the Panchalas speedily encompassed Drona on every side.
Then Chitraketu, and Sudhanwan, and Chitravarman, O Bharata, and
Chitraratha also, all afflicted with grief on account of their (slain)
brother, together rushed against the son of Bharadwaja, desirous of
battling with him, and shooting shafts (at him) like the clouds (pouring)
at the end of summer. Struck from all sides by those mighty car-warriors
of royal lineage, that bull among Brahmanas mustered all his energy and
wrath for their destruction. Then Drona, shot showers of shafts at them.
Struck with those shafts of Drona shot from his bow to its fullest
stretch those princess. O best of monarchs, became confounded and know
not what to do. The angry Drona, O Bharata, beholding those princes
stupefied, smilingly deprived them of their steeds and charioteers and
cars in that battle. Then the illustrious son of Bharadwaja, by means of
his sharp arrows and broad-headed shafts, cut off their heads, like a
person plucking flowers from a tree. Deprived of life, those princes
there, O king of great splendour, fell down from their cars on the earth,
like the (slain) Daityas and Danavas in the battle between the gods and
the Asuras in days of old. Having slain them in battle, O king, the
valiant son of Bharadwaja shook his invincible bow, the back of whose
staff was decked with gold. Beholding those mighty car-warriors,
resembling the very celestials among the Panchalas slain, Dhrishtadyumna
inflamed with rage, shed tears in that battle. Excited with wrath, he
rushed, in that encounter, against Drona's car. Then, O king, cries of
woe suddenly arose there at the sight of Drona covered with arrows by the
prince of Panchala. Completely shrouded by the high-souled son of
Prishata, Drona, however, suffered no pain. On the other hand, he
continued to fight, smiling the while. The prince of the Panchalas then,
furious with rage, struck Drona in the chest with many straight shafts.
Deeply pierced by that mighty warrior, the illustrious son Of Bharadwaja
sat down on the terrace of his car and fell into a swoon. Beholding him
in that condition, Dhrishtadyumna endued with great Prowess and energy,
laid aside his bow and quickly took up a sword. That mighty car-warrior
then, speedily jumping down from his own car, Mounted that of Bharadwaja,
O 'sire, in no time, his eyes red in wrath and impelled by the desire of
cutting Drona's head from off his trunk. Meanwhile, the valiant Drona,
regaining his senses, took up his bow and seeing Dhrishtadyumna arrived
so near him from desire of slaughter, began to pierce that mighty
car-warrior with shafts measuring a span only in length and therefore,
fit to be used in close fight. Those arrows of the measure of a span and
fit to be used in close fight, were known to Drona, O king! And with them
he succeeded in weakening Dhrishtadyumna. The mighty Dhrishtadyumna,
struck with a large number of those arrows, quickly jumped down from
Drona's car. Then, that hero of great prowess, his impetuosity baffled,
mounted upon his own car and once more took up his large bow. And the
mighty car-warrior Dhrishtadyumna once more began to pierce Drona in that
battle. And Drona also, O monarch, began to pierce the son of Prishata
with his arrows. There. upon, the battle that took place between Drona
and the prince of the Panchalas was wonderful in the extreme, like that
between Indra and Prahlada, both desirous of the sovereignty of the three
worlds. Both conversant with the ways of battle, they careered over the
field, displaying diverse motions of their cars and mangling each other
with their shafts, And Drona and Prishata's son, stupefying the mind of
the warriors, shot showers of shafts like two mighty clouds (pouring
torrents of rain) in the rainy season. And those illustrious warriors
shrouded with their shafts the welkin, the points of the compass, and the
earth. And all creatures, viz., the Kshatriyas, O king, and all the other
combatants there, highly applauded that battle between them. And the
Panchalas, O king, loudly exclaimed, 'Without doubt, Drona, having
encountered Dhrishtadyumna in battle, will succumb to us. Then Drona, in
that battle, quickly cut off the head of Dhristadyumna's charioteer like
a person plucking a ripe fruit from a tree. Then the steeds, O king, of
the high-souled Dhrishtadyumna ran away and after those steeds had
carried away Dhrishtadyumna from the field, Drona, endued with great
prowess, began to rout the Panchalas and the Srinjayas in that battle.
Having vanquished the Pandus and the Panchalas, Bharadwaja's son of great
prowess, that chastiser of foes, once more took up his station in the
midst of his own array. And the Pandavas, O lord, ventured not to
vanquish him in battle.'



SECTION CXXII

"Sanjaya said, 'Meanwhile, O king, Duhsasana rushed against the grandson
of Sini, scattering thousands of shafts like a mighty cloud pouring
torrents of rain. Having pierced Satyaki with sixty arrows and once more
with sixteen, he failed to make that hero tremble, for the latter stood
it, battle, immovable as the Mainaka mountain. Accompanied by a large
throng of cars hailing from diverse realms, that foremost one of
Bharata's race shot numberless arrows, and filled all the points of the
compass with roars deep as those of the clouds. Beholding the Kaurava
coming to battle, Satyaki of mighty arms rushed towards him and shrouded
him with his shafts. They that were at the van of Duhsasana, thus covered
with those arrowy showers, all fled away in fear, in the very sight of
thy son. After they had fled away, O monarch, thy son Duhsasana, O king,
remained fearlessly in battle and began to afflict Satyaki with arrows.
And piercing the four steeds of Satyaki with four arrows, his charioteer
with three, and Satyaki himself with a hundred in that battle, Duhsasana
uttered a loud roar, Then, O monarch, Madhava, inflamed with rage, soon
made Duhsasana's car and driver and standard and Duhsasana himself
invisible by means of his straight arrows. Indeed, Satyaki entirely
shrouded the brave Duhsasana with arrows. Like a spider entangling a gnat
within reach by means of its threads, that vanquisher of foes quickly
covered Duhsasana with his shafts. Then King Duryodhana, seeing Duhsasana
thus covered with arrows, urged a body of Trigartas towards the car of
Yuyudhana. Those Trigarta car-warriors, of fierce deeds, accomplished in
battle, and numbering three thousand, proceeded towards Yuyudhana. Firmly
resolved upon battle and swearing not to retreat, all of them encompassed
Yuyudhana with a large throng of cars, Soon, however, Yuyudhana struck
down five hundred of their foremost warriors stationed in the van of the
force as it advanced towards him in battle, shooting showers of arrows at
him. Speedily slain by that foremost one amongst the Sinis with his
shafts, these fell down, like tall trees from mountain-tops uprooted by a
tempest. And the field of battle, strewn with mangled elephants, O
monarch, and fallen standards, and bodies of steeds decked in trappings
of gold, and torn and lacerated with the shafts of Sini's grandson and
weltering in blood, looked beautiful, O king, like a plain overgrown with
flowering Kinsukas. Those soldiers of thine, thus slaughtered by
Yuyudhana, failed to find a protector like elephants sunk in a morass.
Then all of them turned towards the spot where Drona's car was, like
mighty snakes making towards holes from fear of the prince of birds.
Having slain those five hundred brave warriors by in means of his shafts,
resembling snakes of virulent poison, that hero slowly proceeded towards
the place where Dhananjaya was. And as that foremost of men was thus
proceeding thy son Duhsasana quickly pierced him with nine straight
arrows. That mighty bowman then (Yuyudhana), pierced Duhsasana, in
return, with five straight and sharp arrows equipped with golden wings
and vulturine feather. Then Duhsasana, O Bharata, smiling the while,
pierced Satyaki, O monarch, with three arrows, and once more with five.
The grandson of Sini, then, striking thy Son with five arrows and Cutting
off his bow proceeded smilingly towards Arjuna. Then Duhsasana, inflamed
with wrath and desirous of slaying the Vrishni hero, hurled at him, as he
proceeded, a dart made wholly of iron. Satyaki, however, O king, cut off,
with his shafts, equipped with Kanka feathers, that fierce dart Of thy
son. Then, O ruler of men, then, thy son, taking up another bow, pierced
Satyaki with some arrows and uttered a loud roar. Then Satyaki excited
with wrath, stupefying thy son in that battle, struck him in the centre
of the chest with some shafts that resembled flames of fire. And once
more, he pierced Duhsasana with eight shafts made wholly of iron and
having very keen points. Duhsasana, however, pierced Satyaki in return
with twenty arrows. Then, the highly-blessed Satyaki, O monarch, pierced
Duhsasana in the centre of the chest with three straight arrows. And the
mighty car-warrior Yuyudhana, with some straight shafts slew the steeds
of Duhsasana; inflamed with wrath he slew, with some straight arrows,
that the latter's charioteer also. With one broad-headed arrow he then
cut off thy son's bow, and with five arrows he cut the leathern fence
that encased his hand. Acquainted as he was with highest weapons,
Satyaki, then, with a couple of broad-headed shafts, cut off Duhsasana's
standard and the wooden shafts of his car. And then with a number of keen
arrows he slew both the Parshni charioteers of thy son. The latter, then,
bowless and carless and steedless and driverless, was taken up by the
leader of the Trigarta warriors on his car. The grandson of Sini, then, O
Bharata, pursuing him a moment, restrained himself and slew him not, for
the mighty-armed hero recollected the words of Bhimasena. Indeed,
Bhimasena, O Bharata, vowed in the midst of the assembly the destruction
of all thy sons in battle. Then, O lord, Satyaki, having thus vanquished
Duhsasana, quickly proceeded, O king, along the track by which Dhananjaya
had gone before him.'"



SECTION CXXII

"Dhritarashtra said, 'Were there, O Sanjaya, no mighty car-warriors in
that army of mine who could slay or resist that Satyaki while he
proceeded (towards Arjuna)? Of prowess incapable of being baffled, and
endued with might equal to that of Sakra himself, alone he achieved feats
in battle like the great Indra amidst the Danavas! Or, perhaps, the track
by which Satyaki proceeded was empty? Alas, possessed of true prowess,
alone he hath crushed numberless warriors! Tell me, O Sanjaya, how the
grandson of Sini, alone as he was, passed through that vast force
struggling with him in battle?'

"Sanjaya said, 'O king, the fierce exertions and the uproar made by thy
host which abounded with cars and elephants and steeds and foot-soldiers,
resembled what is seen at the end of the yuga. O giver of honours, when
thy assembled host was (daily) mustered, it seemed to me that another
assemblage like that of thy army had never been on earth. The gods and
the Charanas, who came there said, 'This muster will be the last of its
kind on earth.' Indeed, O king, never had such an array been formed
before as that which was formed by Drona on the day of Jayadratha's
slaughter. The uproar made by those vast bodies of soldiers rushing at
one another in battle resembled that of the ocean itself lashed into fury
by the tempest. In that host of thine, as also in that of the Pandavas,
there were hundreds and thousands of kings, O best of men. The noise made
by those angry heroes of fierce deeds while engaged in battle was
tremendous and made the hair-stand on end. Then Bhimasena and
Dhrishtadyumna, O sire, and Nakula and Sahadeva and king Yudhishthira the
Just, loudly shouted, 'Come, Strike, Rush! The brave Madhava and Arjuna
have entered the hostile army! Do that quickly by which they may easily
go to where Jayadratha's car is.' Saying this, they urged their soldiers.
And they continued, 'If Satyaki and Arjuna be slain, Kurus will have
achieved their objects, and ourselves shall be defeated. All of you,
therefore, uniting together, quickly agitate this ocean-like army (of the
foe) like impetuous winds agitating the deep.' The warriors, O king, thus
urged by Bhimasena and the prince of the Panchalas, smothered the
Kauravas, becoming reckless of their very lives. Endued with great
energy, all of them, desiring death in battle, at the point or the edge
of weapons in expectation of heaven, showed not the least regard for
their lives in fighting for their friends. Similarly, thy warriors, O
king, desirous of great renown, and nobly resolved upon battle, stood on
the field, determined to fight. In that fierce and terrible battle,
Satyaki having vanquished all the combatants proceeded towards Arjuna.
The rays of the sun being reflected from the bright armour of the
warriors, the combatants were obliged to withdraw their eyes from those.
Duryodhana also, O king, penetrated the mighty host of the high-souled
Pandavas vigorously struggling in battle. The encounter that took place
between him on the one side and them on the other, was exceedingly
fierce, and great was the carnage that occurred there on the occasion.'

"Dhritarashtra said, 'When the Pandava host was thus proceeding to
battle, Duryodhana, in penetrating it, must have been placed in great
distress. I hope, he did not turn his back upon the field, O Suta! That
encounter between one and the many in dreadful battle, the one, again,
being a king, seems to me to have been very unequal. Besides, Duryodhana
hath been brought up in great luxury, in wealth and possessions, he is a
king of men. Alone encountering many, I hope he did not turn back from
fight.'

"Sanjaya said, 'Listen to me, O king, as I describe, O Bharata, that
wonderful battle fought by thy son, that encounter between one and the
many. Indeed, the Pandava army was agitated by Duryodhana in that battle,
like an assemblage of lotus-stalks in a lake by an elephant. Seeing then
that army thus smitten by thy son, O king, the Panchalas headed by
Bhimasena rushed at them. Then Duryodhana pierced Bhimasena with ten
arrows and each of the twins with three and king Yudhishthira with seven.
And he pierced Virata and Drupada with six arrows, and Sikhandin with a
hundred. And piercing Dhrishtadyumna with twenty arrows, he struck each
of the five sons of Draupadi with three arrows. With his fierce shafts he
cut off hundreds of other combatants in that battle, including elephants
and car-warriors, like the Destroyer himself in wrath exterminating
creatures. In consequence of his skill cultured by practice and of the
power of his weapons, he seemed, as he was engaged in striking down his
foes, to bend his bow incessantly drawn to a circle whether when aiming
or letting off his shafts. Indeed, that formidable bow of his, the back
of whose staff was decked with gold, was seen by people to be drawn into
a perpetual circle as he was employed in slaying his enemies. Then king
Yudhishthira, with a couple of broad-headed shafts, cut off the bow of
thy son, O thou of Kuru's race, as the latter struggled in fight. And
Yudhishthira also pierced him deeply with ten excellent and foremost of
shafts. Those arrows, however, touching the armour of Duryodhana, quickly
broke into pieces. Then the Parthas, filled with delight surrounded
Yudhishthira, like the celestials and great Rishis in days of old
surrounding Sakra on the occasion of the slaughter of Vritra. Thy valiant
son then, taking up another bow, addressed king Yudhishthira, the son of
Pandu, saying, 'Wait, Wait,' and rushed against him. Beholding thy son
thus advancing in great battle, the Panchalas, cheerfully and with hopes
of victory, advanced to receive him. Then Drona, desirous of rescuing the
(Kuru) king, received the rushing Panchalas, like a mountain receiving
masses of rain-charged clouds driven by tempest. The battle then, O king,
that took place there was exceedingly fierce, making the hair stand on
end, between the Pandavas, O thou of mighty arms, and thy warriors.
Dreadful was the carnage of all creatures that then took place,
resembling the sport of Rudra himself (at the end of the Yuga). Then
there arose a loud uproar at the place where Dhananjaya was. And that
uproar, O lord, making the hair stand on end, rose above all other
sounds. Thus, O mighty-armed one, progressed the battle between Arjuna
and thy bowmen. Thus progressed the battle between Satyaki and thy men in
the midst of thy army. And thus continued the fight between Drona and his
enemies at the gate of the array. Thus, indeed, O lord of the earth,
continued that carnage on the earth, when Arjuna and Drona and the mighty
car-warrior Satyaki were all excited with wrath.'"



SECTION CXXIV

"Sanjaya said, 'In the afternoon of that day, O king, a dreadful battle,
characterised by roars, deep as those of the clouds, once more occurred
between Drona and the Somakas. That foremost of men, Drona, mounted on
his car of red steeds, and intent on battle rushed against the Pandavas,
with moderate speed. The valiant son of Bharadwaja, that great bowman
endued with mighty strength, that hero born in an excellent pot, engaged
in doing what was agreeable to thee, O king, and striking down, O
Bharata, many foremost of warriors with his whetted arrows, equipped with
beautiful wings, seemed to sport in that battle. Then that mighty
car-warrior of the Kaikeyas, Vrihatkshatra, irresistible in battle, and
the eldest of five brothers, rushed against him. Shooting many keen
shafts, he greatly afflicted the preceptor, like a mighty mass of clouds
pouring torrents of rain on the mountain of Gandhamadana. Then Drona, O
king, excited with wrath sped at him five and ten shafts whetted on stone
and equipped with wings of gold. The prince of the Kekayas, however,
cheerfully cut off every one of those shafts shot by Drona, and which
resembled angry snakes of virulent poison, with five shafts of his own.
Beholding that lightness of hand displayed by him that bull among
Brahmanas, then, sped at him eight straight shafts. Seeing those shafts
shot from Drona's bow, swiftly coursing towards him, Vrihatkshatra in
that battle resisted them with as many sharp shafts of his. Beholding
that exceedingly difficult feat achieved by Vrihatkshatra, thy troops, O
king, were filled with amazement. Then Drona, O monarch, applauding
Vrihatkshatra, invoked into existence the irresistible and celestial
weapon called Brahma in that battle. The prince of the Kekayas, seeing it
shot by Drona in battle, baffled that Brahma weapon, O monarch, by a
Brahma weapon of his own. After that weapon had been thus baffled,
Vrihatkshatra, O Bharata, pierced the Brahmana with sixty shafts whetted
on stone and equipped with wings of gold. Then Drona, that foremost of
men, pierced the prince of the Kekayas with a powerful shaft which,
penetrating through the latter's armour, (passed through his body and)
entered the earth. As a black cobra, O best of kings, pierces through an
ant-hill, even so did that shafts enter the earth, having pierced through
the body of the Kekaya prince in that battle. Deeply pierced, O monarch,
with the shafts of Drona, the prince of the Kekayas, filled with rage,
and rolling his beautiful eyes, pierced Drona with seventy arrows whetted
on stone and equipped with wings of gold. And with another arrow he
greatly afflicted Drona's charioteer in this very vitals. Pierced by
Vrihatkshatra, O sire, with arrows, Drona shot showers of keen shafts at
the car of the Prince of the Kekayas. Depriving the mighty car-warrior,
Vrihatkshatra, of his coolness, Drona then, with four-winged arrows, slew
the four steeds of the former. With another arrow he felled
Vrihatkshatra's charioteer from his niche in the car. And felling on the
earth, with two other arrows, his enemy's standard and umbrella, that
bull among Brahmanas, with a third shaft well-shot from his bow, pierced
Vrihatkshatra himself in the chest. Thereupon, the latter, thus struck in
the chest, fell down from his car.

"Upon the slaughter, O king, of Vrihatkshatra, that mighty car-warrior
among the Kaikeyas, the son of Sisupala, filled with rage, addressed his
charioteer, saying, 'O charioteer, proceed to the spot where Drona
stayeth, clad in armour and engaged in slaying the Kaikeya and the
Panchala hosts.' Hearing these words of his, the charioteer soon took
that foremost of car-warriors unto Drona, by means of those fleet steeds
of the Kamvoja breed. Then Dhrishtaketu, that bull among the Chedis,
swelling with might, rushed towards Drona for his own destruction like an
insect upon a blazing fire. Soon he pierced Drona and his steeds and car
and standard with sixty shafts. And once more he struck him with many
other keen shafts like a man rousing a sleeping tiger. Then Drona, with a
sharp razor-faced arrow winged with vulturine feathers, cut off the
middle of the bow of that mighty warrior struggling in battle. Then that
powerful car-warrior, viz., the son of Sisupala, taking up another bow,
pierced Drona with many shafts winged with the feathers of Kankas and
peacocks. Drona then, slaying with four shafts the four steeds of
Dhrishtaketu, smilingly cut off the head of the latter's charioteer from
his trunk. And then he pierced Dhrishtaketu himself with five and twenty
arrows. The prince of the Chedis then, quickly jumping down from his car,
took up a mace, and hurled it at the son of Bharadwaja like an angry
snake. Beholding that heavy mace, endued with the strength of adamant and
decked with gold, coursing towards him like Death, the son of Bharadwaja
cut it off with many thousands of whetted arrows. That mace, cut off by
Bharadwaja's son, O sire, with many shafts, fell down, O Kaurava, making
the earth echo with its noise. Beholding his mace baffled, the wrathful
and brave Dhrishtaketu hurled a lance and then a dart decked with gold.
Cutting off that lance with five shafts, Drona cut off that dart also
with five arrows. Both those missiles, thus cut off, fell down on the
earth, like a couple of snakes mangled and torn by Garuda. The valiant
son of Bharadwaja then, in that battle, sped for his destruction a keen
shaft at Dhrishtaketu who was battling for the destruction of Bharadwaja
himself. That shaft, piercing through the armour and breast of
Dhrishtaketu of immeasurable energy, entered the earth, like a swan
diving into a lake overgrown with lotuses. As a hungry jay seizes and
devours a little insect, even so did the heroic Drona swallows up
Dhrishtaketu in that great battle. Upon the slaughter of the ruler of the
Chedis, his son who was conversant with the highest weapons, excited with
wrath, sought to bear the burthen of his sire. Him also, Drona, smiling,
despatched to the abode of Yama by means of his shafts, like a huge and
mighty tiger in the deep woods slaying an infant deer.

"While the Pandavas, O Bharata, were thus being thinned, the heroic, son
of Jarasandha rushed towards Drona. Like the clouds shrouding the sun, he
quickly made the mighty-armed Drona invisible in that battle by means of
his arrowy showers. Beholding that lightness of hand in him, Drona, that
grinder of Kshatriyas, quickly shot his shafts by hundreds and thousands.
Covering (with his arrows) in that battle that foremost of car-warriors
stationed on his car, Drona speedily slew the son Of Jarasandha in the
very sight of all bowmen. Indeed, Drona, resembling the Destroyer
himself, swallowing up every one who approached him then, like the
Destroyer himself, swallowing up creatures when their hour arrives. Then
Drona, O monarch, proclaiming his name in that battle, covered the
Pandavas with many thousands of shafts. Those shafts shot by Drona,
whetted on stone and engraved with his name, slew in that battle men and
elephants and steeds by hundreds. Thus slaughtered by Drona, like the
Asuras by Sakra, the Panchalas began to tremble like a herd of kine
afflicted with cold. Indeed, O bull of Bharata's race, when the Pandava
army was thus being slaughtered by Drona, there arose an awful wail of
woe from it. Scorched by the sun and slaughtered by means of those
arrows, the Panchalas then became filled with anxiety. Stupefied by
Bharadwaja's son with his arrowy showers in that battle the mighty
car-warriors among the Panchalas felt like persons whose thighs had been
seized by alligators. Then, O king, the Chedis, the Srinjayas, the Kasis,
and the Kosalas, rushed cheerfully against the son of Bharadwaja from
desire of battle. And the Chedis, the Panchalas, and the Srinjayas
addressed one another, saying, 'Drona is slain! Drona is slain!' Saying
these words, they rushed at that hero. Indeed, all these tigers among men
fell with their utmost might upon the illustrious Drona, desirous of
despatching him to the abode of Yama. Then the son of Bharadwaja, by
means of his shafts, despatched those brave warriors struggling
vigorously in battle, especially those forest ones among the Chedis, into
the presence of the King of the dead. After those foremost ones among the
Chedis had been exterminated, the Panchalas, afflicted with the shafts of
Drona, began to tremble. Beholding, O sire, those feats of Drona, they
loudly called after Bhimasena and Dhrishtadyumna, O Bharata, and said,
'This Brahmana hath, without doubt, practised the austerest of penances
and acquired great ascetic merit. Inflamed with rage in battle, he
consumeth the foremost of Kshatriyas. A Kshatriya's duty is battle; a
Brahmana's, the highest asceticism. A Brahmana endued with ascetic merit
and learning, is capable of burning everything by his glances only. Many
foremost of Kshatriyas, having approached the uncrossable and fierce fire
of Drona's weapons, have, O Bharata, been blasted and consumed. The
illustrious Drona, to the measure of his might, courage, and
perseverance, stupefies all creatures and slays our troops!' Hearing
these words of theirs, the mighty Kshatradharman, rightly observant of
the duties of a Kshatriya, wrathfully cut off with a crescent-shaped
arrow the bow of Drona with arrow fixed thereon. Then Drona, that grinder
of Kshatriyas, becoming more angry still, took up another bright bow,
tougher than the one he had laid aside. Fixing on it a keen arrow,
destructive of hostile ranks, the preceptor, endued with great strength,
sped it at the prince, drawing the bowstring to his ear. That arrow,
slaying Kshatradharman entered the earth. His breast pierced through, he
fell down from his vehicle on the earth. Upon the slaughter of
Dhrishtadyumna's son, the (Pandava) troops began to tremble. Then the
mighty Chekitana fell upon Drona, Piercing Drona with ten arrows, he once
more pierced him with a shaft in the centre of his chest. And he pierced
Drona's charioteer with four arrows and his four steeds also with four.
The Preceptor then pierced the right arm of Chekitana with sixteen
arrows, and his standard with sixteen, and his charioteer with seven.
Upon the charioteer being slain, Chekitana's steeds fled away, dragging
the car after them. Beholding the steeds of Chekitana pierced with the
arrows of Bharadwaja's son, and his car also deprived of driver, the
Panchalas and the Pandavas were filled with great fear. Drona then, O
sire, routing on all sides the Panchalas and the Srinjayas united
together in battle looked exceedingly resplendent. The venerable Drona,
full five and eighty years of age, dark in hue and with white locks
descending to his cars, careered in battle like a youth of sixteen.
Indeed, O king, enemies regarded the foe-slaying Drona, as he fearlessly
careered in battle, to be none else than Indra himself armed with the
thunder. Then, O monarch, the mighty-armed Drupada of great intelligence
said, 'This one (Drona) is slaying the Kshatriyas like a hungry tiger
slaying smaller animals. The sinful Duryodhana of wicked soul will
assuredly obtain the most miserable regions (in the next world). It is
through his covetousness that many foremost of the Kshatriyas, slain in
battle, lay prostrate on the field, like mangled bulls, weltering in
blood and becoming the food of dogs and jackals.' Saying these words, O
monarch, Drupada, that master of an Akshauhini of troops, placing the
Parthas at his head, rushed with speed towards Drona.'"



SECTION CXXV

"Sanjaya said, 'When the army of the Pandavas was thus agitated on all
sides, the Parthas and the Panchalas and the Somakas, retreated to a
great distance. During the progress of that fierce battle, making the
hair stand on end, and that universal carnage like to what happens, O
Bharata, at that end of the Yuga, when, indeed, Drona of great prowess
was repeatedly uttering leonine shouts, and when the Panchalas were being
weakened and the Pandavas slaughtered, king Yudhishthira the Just,
failing in that battle to find any refuge in that distress, began, O
king, to think how the matter would end. Casting his eyes around in
expectation of seeing Savyasachin, Yudhishthira, however, saw neither
that son of Pritha nor Madhava. Not seeing that tiger among men viz., the
ape-bannered Arjuna, and not hearing also the twang of Gandiva, the
monarch became filled with anxiety, not seeing Satyaki also, that
foremost of car-warriors among the Vrishnis, king Yudhishthira the Just
became equally anxious. Indeed, not seeing those two foremost of men,
Yudhishthira knew no peace. The high-souled king Yudhishthira the Just,
of mighty arms, fearing the evil opinion of the world, began to think of
Satyaki's car. Sini's grandson Satyaki, of true prowess, that dispeller
of the fears of friends, hath been sent by me in the track of Phalguna. I
had only one source of anxiety before, but now I have two. I should have
tidings of both Satyaki and Dhananjaya, the son of Pandu. Having
despatched Satyaki to follow in the track of Arjuna, whom shall I now
send in the track of Satyaki? If by every means I endeavour to obtain
intelligence of my brother only, without enquiring after Yuyudhana, the
world will reproach me. They will say that, 'Yudhishthira, the son of
Dharma, having enquired after his brother, leaves Satyaki of Vrishni's
race, that hero of unfailing prowess, to his fate!' Fearing, as I do, the
reproach of the world, I should therefore, send Vrikodara, the son of
Pritha, in the track of the high-souled Madhava. The love I bear to the
Vrishni hero, to that invincible warrior of the Satwata race, (viz.,
Satyaki), is not less than the love I bear to Arjuna, that slayer of
foes. The delighter of the Sinis hath again, been set by me to a very
heavy task. That mighty warrior, however, hath, either for the sake of a
friend's request or for that of honour, penetrated into the Bharata army
like a Makara into the ocean. Loud is the noise I hear of unretreating
heroes, fighting together against that Vrishni hero of great
intelligence. Without doubt, they are too many for him. The time,
therefore, is come when I should think of his rescue. It seems to me that
armed with the bow, Bhimasena, the son of Pandu, should go there where
those two mighty car-warriors are. There is nothing on earth that Bhima
cannot bear. If he struggles with resolution, he is a match in battle for
all the bowmen in the world. Depending on the might of his own arms, he
can stand against all foes. Relying on the strength of arms of that
high-souled warrior, we have been able to come back from our exile in the
woods and we have never been vanquished in battle. If Bhimasena, the son
of Pandu, proceedeth hence to Satyaki, both Satyaki and Phalguna will
derive real aid. Without doubt, I should not feel any anxiety for Satyaki
and Phalguna. Both of them are accomplished in weapons, and Vasudeva
himself is protecting them. (For all that, I feel anxious on their
account), I should certainly seek to remove my anxiety. I shall,
therefore, set Bhima to follow in the wake of Satyaki. Having done this,
I should regard my arrangements complete for the rescue of Satyaki.'
Yudhishthira, the son of Dharma, having settled this in his mind,
addressed his charioteer and said, 'Take me to Bhima.' Hearing the
command of king Yudhishthira the Just, the charioteer who was versed in
horse-lore, took that car decked with gold to where Bhima was. Arrived at
the presence of Bhima, the king, remembering the occasion, became
unmanned by grief, and pressed Bhima with diverse solicitations. Indeed,
overwhelmed with grief, the monarch addressed Bhima. And these were the
words, O king, that Yudhishthira the son of Kunti then said unto him, 'O
Bhima, I do not behold the standard of that Arjuna, who on a single car
had vanquished all the gods, the Gandharvas and Asuras!' Then Bhimasena,
addressing king Yudhishthira the Just who was in that plight, said,
'Never before did I see, or hear thy 'Words afflicted with such
cheerlessness. Indeed, formerly, when we were smitten with grief, it was
thou who hadst been our comforter. Rise, Rise, O king of kings, say what
I am to do for thee. O giver of honours, there is nothing that I cannot
do. Tell me what your commands are, O foremost one of Kuru's race! Do not
set your heart on grief.' Unto Bhimasena then, the king with a sorrowful
face and with eyes bathed in tears, said, sighing the while like a black
cobra, 'The blasts of the conch Panchajanya, wrathfully blown by Vasudeva
of world-wide renown, are being heard. It seems, from this, that thy
brother Dhananjaya lieth today on the field, deprived of life. Without
doubt, Arjuna having been slain, Janardana is fighting. That hero of
great might, relying on whose prowess the Pandavas are alive, he to whom
we always turn in times of fear like the celestials towards their chief
of a thousand eyes, that hero hath, in search after the ruler of Sindhus,
penetrated into the Bharata host. I know this, O Bhima, viz., that he
hath gone, but he hath not yet returned. Dark in complexion, youthful in
years, of curly locks, exceedingly handsome mighty car-warrior, of broad
chest and long arms, possessed of the tread of an infuriated elephant, of
eyes of the colour of burnished copper and like those a chakra, that
brother of thine enhances the fears of foes. Blessed be thou, even this
is the cause of my grief, O chastiser of foes! For Arjuna's sake, O thou
of mighty arms, as also for the sake of Satwata, my grief increaseth like
a blazing fire fed with libations of clarified butter. I do not see his
standard. For this am I stupefied with sorrow. Without doubt, he hath
been slain, and Krishna, skilled in battle, is fighting. Know also that
the tiger among men, that mighty car-warrior, Satwata is slain. Alas!
Satyaki hath followed in the wake of that other mighty car-warrior, with
thy brother. Without seeing Satyaki also, I am stupefied by grief.
Therefore, O son of Kunti, go thither, where Dhananjaya is and Satyaki
also of mighty energy, if, of course, thou thinkest it thy duty to obey
my words, O thou that art acquainted with duty.' Remember that I am thy
eldest brother. Thou shouldst think Satyaki to be dearer to thee than
Arjuna himself. O son of Pritha, Satyaki hath gone, from desire of doing
good to me, in the track of Arjuna, a track that is incapable of being
trod by persons of vile souls. Beholding the two Krishnas and Satyaki
also of the Satwata race sound and whole, send me a message, O son of
Pandu, by uttering a leonine roar.'"



SECTION CXXVI

"Bhima said, That car which formerly bore Brahma and Isana and Indra and
Varuna (to battle), mounting upon that car, have two Krishnas gone. They
can have no fear of danger, Taking, however, thy command on MY head, lo,
I am going. Do not grieve. Meeting with those tigers among men, I shall
send thee intelligence.'

"Sanjaya said, 'Having said those words, the mighty Bhima began to
prepare for setting out, repeatedly making over Yudhishthira to
Dhrishtadyumna and the other friends (of the Pandava cause). Indeed,
Bhimasena of mighty strength addressing Dhrishtadyumna, said, 'It is
known to thee, O thou of mighty arms, how the mighty car-warrior Drona is
always on the alert to seize king Yudhishthira the Just by all means in
his power. Indeed, O son of Prishata, I should never place my going (to
Arjuna and Satyaki) above my duty of protecting the king. King
Yudhishthira, however, hath commanded me to go, I dare not contradict
him. I shall go thither where the ruler of the Sindhus stayeth, at the
point of death. I should, in complete truthfulness, act according to the
words of my brother (Arjuna) and of Satyaki endued with great
intelligence. Thou shouldst, therefore, vigorously resolved on fight,
protect Yudhishthira the son of Pritha today. Of all tasks, this is thy
highest duty in battle.' Thus addressed by Vrikodara, O monarch,
Dhrishtadyumna replied, 'I shall do what thou wishest. Go, O son of
Pritha, without any anxiety of the kind. Without slaying Dhrishtadyumna
in battle, Drona will never be able to humiliate king Yudhishthira in the
fight.' Thus making the royal son of Pandu over to Dhrishtadyumna, and
saluting his elder brother, Bhimasena, proceeded towards the spot where
Phalguna was. Before dismissing him, however, king Yudhishthira the Just,
O Bharata, embraced Bhimasena and smelt his head and pronounced
auspicious blessings upon him. After circumambulating a number of
Brahmanas, gratified with worship and presents, and touching the eight
kinds of auspicious articles, and quaffing Kairataka honey, that hero,
the corners of whose eyes had become red in intoxication, felt his might
to be doubled. The Brahmanas performed propitiatory ceremonies for him.
Various omens, indicative of success, greeted him. Beholding them, he
felt the delight of anticipated victory. Favourable winds began to blow
and indicate his success. Then the mighty-armed Bhimasena, the foremost
of car-warriors, clad in mail, decked with earrings and Angadas, and his
hands cased in leathern fences, mounted on his own excellent car. His
costly coat of mail, made of black steel and decked with gold, looked
like a cloud charged with lightning. His body Was beautifully covered
with yellow and red and black and white robes. Wearing a coloured cuirass
that protected also his neck, Bhimasena looked resplendent like a cloud
decked with a rainbow.

"While Bhimasena was on the point of setting out against thy troops from
desire of battle, the fierce blasts of Panchajanya were once more heard.
Hearing those loud and terrible blasts, capable of filling the three
Worlds with fear, the son of Dharma once more addressed Bhimasena,
saying, 'There, the Vrishni hero is fiercely blowing his conch. Indeed,
that Prince of conchs is filling the earth and the welkin with its sound.
Without doubt, Savyasachin having fallen into great distress, the bearer
of the discus and the mace is battling with all the Kurus. Without doubt,
the venerable Kunti, and Draupadi, and Subhadra, are all, with their
relatives and friends, beholding today exceedingly inauspicious omens.
Therefore, O Bhima, go thither with speed where Dhananjaya is. All the
points of the compass, O Partha, seem empty to my eyes in consequence of
my (unsatisfied) desire to see Dhananjaya and owing also to Satwata.,
Repeatedly urged by his superior to go, the valiant son of Pandu, viz.,
Bhimasena, O king, casing his hands in leathern fence, took up his bow.
Urged by his eldest brother, that brother, Bhimasena, who was devoted to
his brother's good, caused drums to be beat. And Bhima forcibly blew his
conch also and uttering leonine roars, began to twang his bow. Damping
the hearts of hostile heroes by those leonine roars, and assuming a
dreadful form, he rushed against his foes. Swift and well-broken steeds
of the foremost breed neighing furiously, bore him. Endued with the speed
of the wind or thought, their reins were held by Visoka. Then the son of
Pritha, drawing the bowstring with great force, began to crush the head
of the hostile array, mangling and piercing the combatants there. And as
that mighty-armed hero proceeded, the brave Panchalas and the Somakas
followed him behind, like the celestials following Maghavat. Then the
brothers Duhsasana and Chitrasena. and Kundabhedin and Vivinsati, and
Durmukha and Duhsaha and Sala, and Vinda and Anuvinda and Sumukha and
Dirghavahu and Sudarsana, and Suhasta and Sushena. and Dirghalochana, and
Abhaya and Raudrakarman and Suvarman and Durvimochana, approaching,
encompassed Bhimasena. These foremost of car-warriors, these heroes, all
looking resplendent, with their troops and followers, firmly resolved
upon battle, rushed against Bhimasena. That heroic and mighty
car-warrior, viz., Kunti's son Bhimasena of great prowess, thus
encompassed, cast his eyes on them, and rushed against them with the
impetuosity of a lion against smaller animals. Those heroes, displaying
celestial and mighty weapons, covered Bhima with shafts, like clouds
shrouding the risen sun. Transgressing all those warriors with
impetuosity, Bhimasena rushed against Drona's division, and covered the
elephant-force before him with showers of arrows. The son of the
Wind-god, mangling with his shafts almost in no time that elephant
division dispersed it in all directions. Indeed, like animals terrified
in the forest at the roar of a Sarabha, those elephants all fled away,
uttering frightful cries. Passing over that ground with speed, he then
approached the division of Drona. Then the preceptor checked his course,
like the continent resisting the surging sea. Smilingly, he struck the
son of Pandu in his forehead with a shaft. Thereupon, the son of Pandu
looked resplendent like the sun with upward rays. The preceptor thought
that Bhima would show him reverence as Phalguna had done before.
Addressing Vrikodara, therefore, he said, 'O Bhimasena, it is beyond thy
power to enter into the hostile host, without vanquishing me, thy foe, in
battle, O thou of mighty strength! Although Krishna with thy younger
brother hath penetrated this host with my permission, thyself, however,
will never succeed in doing so.' Hearing these words of the preceptor,
the dauntless Bhima, excited with wrath, and his eyes red as blood or
burnished copper, quickly replied unto Drona, saying, 'O wretch of a
Brahmana, it cannot be that Arjuna hath entered this host with thy
permission. He is invisible. He would penetrate into the host commanded
by Sakra himself. If he offered thee reverential worship, it was only for
honouring thee. But know, O Drona, that myself, I am not compassionate
like Arjuna. On the other hand, I am Bhimasena, thy foe. We regard thee
as our father, preceptor, and friend. Ourselves we look upon as thy sons.
Thinking so we always humble ourselves to thee. When, however, thou usest
such words towards us today, it seems that all that is altered. If thou
regardest thyself as our foe, let it be as thou thinkest. Being none else
than Bhima, I will presently act towards thee as I should towards a foe.'
Saying this, Bhima whirling a mace, like the Destroyer himself whirling
his fatal rod, hurled it, O king, at Drona. Drona, however, had quickly
jumped down from his car, (and that proved his safety). For that mace
pressed down into the earth the car of Drona, with its steeds, driver,
and standard. Then Bhima crushed numerous warriors like the tempest
crushing trees with its force. Then those sons of thine once more
encompassed that foremost of car-warriors. Meanwhile, Drona, that
foremost of smiters mounting another chariot, proceeded to the gate of
the array and stayed there for battle. Then, O king, the angry Bhima of
great prowess, covered the car-division in his front with showers of
shafts. Then those mighty car-warriors, viz., thy sons, thus struck in
battle, endued as they were with great strength fought with Bhima from
desire of victory. Then Duhsasana, excited with wrath, hurled at
Bhimasena a keen dart made entirely of iron, wishing to slay the son of
Pandu. Bhima however, cut in twain that fierce dart hurled by thy son, as
it coursed towards him. This feat seemed exceedingly wonderful. The
mighty son of Pandu, then, with three other keen shafts, slew the three
brothers Kundabhedin and Sushena and Dirghanetra. And, again, amongst
those heroic sons of thine battling with him, Bhima slew heroic
Vrindaraka, that enhancer of the fame of the Kurus. And again, with three
other shafts, Bhima slew three other sons of thine, viz., Abhaya and
Raudrakarman and Durvimochana. Thus slaughtered, O king, by that mighty
warrior, thy sons surrounded, Bhima, that foremost of smiters on all
sides. They then showered their arrows upon that son of Pandu, of
terrible deeds, like the cloud at the end of summer pouring torrents of
rain on the mountain-breast. That slayer of hosts, the heir of Pandu,
received that arrowy shower, like a mountain receiving a shower of
stones. Indeed, the heroic Bhima felt no pain. Then the son of Kunti,
smiling the while, despatched by means of his shafts thy son Vinda and
Anuvinda and Suvarman to the abode of Yama. Then the son of Pandu, O bull
of Bharata's race, quickly pierced in that battle thy heroic son
Sudarsan. The latter, thereupon, fell down and expired. Within a very
short time, the son of Pandu, casting his glances on that car-force
caused it by his shafts to fly away in all directions. Then like a herd
of deer frightened at the clatter of car-wheels, or a loud shout, thy
sons, in that battle, O king, afflicted with the fear of Bhimasena,
suddenly broke and fled. The son of Kunti, however, pursued that large
force of thy sons, and began, O king, to pierce the Kauravas from every
side. Thy soldiers, O monarch, thus slaughtered by Bhimasena, fled away
from battle, avoiding the son of Pandu and urging their own excellent
steeds to their greatest speed. The mighty Bhimasena then, having
vanquished them in battle, uttered leonine roars and made a great noise
by slapping his armpits. And the mighty Bhima, having made also a fierce
noise with his palms, and thereby frightened that car-force and the
foremost of warriors that were in it, passed towards the division of
Drona, transgressing that car-force (which he had vanquished.)'



SECTION CXXVII

"Sanjaya said, 'After the son of Pandu had crossed that car-force, the
preceptor Drona, smiling the while, covered him with showers of arrows,
desirous of checking his course. Stupefying thy force then with his
powers of illusion, and drinking, as it were, those shafts shot from the
bow of Drona, Bhimasena rushed against those brothers (viz., thy sons).
Then many kings, that were all great bowmen, urged by thy sons, rushing
impetuously, began to surround him. Encompassed by them, O Bharata, Bhima
smiling the while and uttering a leonine roar, took up and hurled at them
with great force a fierce mace destructive of hostile ranks. That mace of
adamantine strength, hurled like Indra's thunder by Indra himself,
crushed, O king, thy soldiers in battle. And it seemed to fill, O king,
the whole earth with loud noise. And blazing forth in splendour, that
fierce mace inspired thy sons with fear. Beholding that mace of impetuous
course and endued with lightning flashes, coursing towards them, thy
warriors fled away, uttering frightful cries. And at the unbearable
sound, O sire, of that fierce mace, many men fell down where they stood,
and many car-warriors also fell down from their cars. Slaughtered by
Bhimasena armed with the mace, thy warriors fled away in fear from
battle, like the deer attacked by a tiger. The son of Kunti, routing in
battle those valorous foes of his, impetuously crossed that force like
Garuda of beautiful feathers.

"While Bhimasena, that leader of leaders of car-divisions, was engaged in
such carnage, Bharadwaja's son, O king, rushed at him. And Drona,
checking Bhima by means of his arrowy showers, suddenly uttered a leonine
roar that inspired the Pandavas with fear. The battle that took place
between Drona and the high-souled Bhima was, O king, furious and terrible
and resembled the encounter between the gods and the Asuras of old.
Heroic warriors by hundreds and thousands in that battle slain by the
keen shafts shot from the bow of Drona. The son of Pandu then, jumping
down from his car shut his eyes, O king, and rushed on foot with great
speed towards the car of Drona. Indeed, as a bovine bull easily bears a
heavy shower of rain, even so that tiger among men, viz., Bhima, bore
that arrowy downpour from Drona's bow. Struck in that battle, o sire, by
Drona, the mighty Bhima, seizing Drona's car by the shaft, threw it down
with great force. Thus thrown down in battle, O king, Drona, however,
quickly mounting another car, proceeded towards the gate of the array,
his driver urging his steeds at that time with great speed. That feat, O
thou of Kuru's race, achieved by Bhimasena, seemed exceedingly wonderful.
The mighty Bhima, then, mounting upon his own car, rushed impetuously
towards the army of thy son. And he crushed the Kshatriyas in battle,
like a tempest crushing rows of trees. Indeed, Bhima proceeded, resisting
the hostile warriors like the mountain resisting the surging sea. Coming
then upon the Bhoja-troops that were protected by the son of Hridika,
Bhimasena, O king, ground it greatly, and passed through it. Frightening
the hostile soldiers with the sound of his palms, O sire, Bhima
vanquished them all like a tiger vanquishing a herd of bovine bulls.
Passing through the Bhoja division and that of the Kamvojas also, and
countless tribes of Mlecchas too, who were all accomplished in fight, and
beholding that mighty car-warriors, Satyaki, engaged in fight, Bhimasena,
the son of Kunti, O monarch proceeded resolutely and with great speed,
desirous of having a sight of Dhananjaya. Transgressing all thy warriors
in that battle, the son of Pandu then sighted the mighty car-warrior
Arjuna engaged in the fight. The valiant Bhima, that tiger among men,
beholding Arjuna putting forth his prowess for the slaughter of the ruler
of the Sindhus, uttered a loud shout, like, O monarch, the clouds roaring
in the season of rains. Those terrible shouts of the roaring Bhimasena
were, O thou of Kuru's race, heard by both Arjuna and Vasudeva in the
midst of the battle. Both those heroes, simultaneously hearing that shout
of the mighty Bhima, repeatedly shouted from desire of beholding
Vrikodara Then Arjuna uttering loud roar, and Madhava also doing the
same, careered in battle like a couple of roaring bulls. Hearing then
that roar of Bhimasena, as also that of Phalguna armed with the bow,
Yudhishthira, the son of Dharma, O king, became highly gratified. And
king Yudhishthira, hearing those sounds of Bhima and Arjuna, had his
grief dispelled. And the lord Yudhishthira repeatedly wished success to
Dhananjaya in battle.

"While the fierce Bhima was thus roaring, the mighty-armed Yudhishthira,
the son of Dharma, that foremost of virtuous men, smilingly reflected a
while and thus worded the thoughts that inspired his heart, 'O Bhima,
thou hast truly sent me the message. Thou hast truly obeyed the commands
of thy superior. They, O son of Pandu, can never have victory that have
thee for their foe. By good luck it is that Dhananjaya, capable of
shooting the bow with (even) his left hand, still liveth. By good luck,
the heroic Satyaki also, of prowess incapable of being baffled, is safe
and sound. By good luck, it is that I hear both Vasudeva and Dhananjaya
uttering these roars. He who having vanquished Sakra himself in battle,
had gratified the bearer of sacrificial libations, that slayer of foes,
viz., Phalguna, by good luck, still liveth in this battle. He, relying
upon the might of whose arms all of us are alive, that slayer of hostile
armies, Phalguna, by good luck, liveth still. He by whom with the aid of
a single bow the Nivatakavachas were vanquished, those Danavas, that is,
that were incapable of being defeated by the very gods, he, viz., Partha,
by good luck, liveth still. He who had vanquished in Matsya's city all
the Kauravas assembled together for seizing Virata's kine, that Partha,
by good luck, liveth still. He who, by the might of his arms, slew
fourteen thousands of Kalakeyas, that Partha, by good luck, liveth still.
He who, for Duryodhana's sake, had vanquished, by the energy of his
weapons, the mighty king of the Gandharvas, that Partha, by good luck,
liveth still. Decked with diadem and garlands (of gold), endued with
great strength, having white steeds (yoked to his car) and Krishna
himself for his charioteer, that Phalguna, always dear to me, by good
luck, liveth still. Burning with grief on account of the death of his
son, endeavouring to achieve a most difficult feat, and even now seeking
to slaughter Jayadratha, alas, he that hath made that vow, viz.,
Dhananjaya, will he succeed in slaying the ruler of the Sindhus in
battle? After he, protected by Vasudeva, will have accomplished that vow
of his, shall I behold that Arjuna again, before the sun sets? Shall the
ruler of the Sindhus who is devoted to Duryodhana's welfare, slain by
Phalguna, gladden his foes? Shall king Duryodhana, beholding the ruler of
the Sindhus slain in battle make peace with us? Beholding his brother
slain in battle by Bhimasena shall the wicked Duryodhana make peace with
us? Beholding other great warriors lying prostrate on the surface of the
earth, shall wicked Duryodhana give way to remorse? Shall not our
hostilities cease with the single sacrifice of Bhishma? Shall that
Suyodhana, make peace with us for saving the remnant (of what is still
left to him and us)? Diverse reflections of this kind passed through the
mind of king Yudhishthira who was overwhelmed with compassion. Meanwhile,
the battle (between the Pandavas and the Kauravas) raged furiously.'"



SECTION CXXVIII

"Dhritarashtra said, 'While mighty Bhimasena was uttering those loud
shouts deep as the roar of the clouds or peals of thunder, what heroes
(of our side) surrounded him? I do not behold that warrior, O Sanjaya, in
the three worlds, who is capable of staying before the enraged Bhimasena
in battle. I do not, O son, behold him that can stay on the field of
battle before Bhimasena armed with mace and resembling Death himself. Who
will stand before that Bhima, not excepting Sakra himself, that destroys
a car with a car and an elephant with an elephant? [153] Who, amongst
those devoted to Duryodhana's welfare stood in battle before Bhimasena
excited with rage and engaged in slaughtering my sons? Who were those men
that stood in battle in front of Bhimasena, engaged in consuming my sons
like a forest conflagration consuming dry leaves and straw? Who were they
that surrounded Bhima in battle, beholding my sons slain by him one after
another like Death himself cutting off all creatures? I do not fear
Arjuna so much, or Krishna so much, or Satyaki so much, or him (viz.,
Dhrishtadyumna) so much who was born of the sacrificial fire, as I fear
Bhima. Tell me, O Sanjaya, who were those heroes that rushed against that
blazing fire, represented by Bhima, which so consumed my sons?'

"Sanjaya, said, 'While the mighty car-warriors Bhimasena was uttering
those roars, mighty Karna, unable to bear them, rushed at him with a loud
shout, stretching his bow with great force. Indeed, the mighty Karna,
desirous of battle, displayed his strength and checked Bhima's course
like a tall tree withstanding tempest. The heroic Bhima also, beholding
Vikartana's son before him, suddenly blazed up in wrath and sped at him
with great force many shafts whetted on stone. Karna received all those
shafts and sped many in return. At that encounter between Bhima and
Karna, hearing the sounds of their palms, the limbs of all the struggling
combatants, car-warriors, and horsemen, began to tremble. Indeed, hearing
the terrible roars of Bhimasena on the field of battle, even all the
foremost of Kshatriyas regarded the whole earth and the welkin to be
filled with that noise. And at the fierce peals uttered by the
high-souled son of Pandu, the bows of all warriors in that battle dropped
on the earth. And steeds and elephants, O king, dispirited, ejected urine
and excreta. Various frightful omens of evil then made their appearance.
The welkin was covered with flights of vultures and Kankas during that
terrific encounter between Bhima and Karna. Then Karna struck Bhima with
twenty arrows, and quickly pierced the latter's charioteer also with
five. Smiling the while, the mighty and active Bhima then, in that
battle, quickly sped at Karna four and sixty arrows. Then Karna, O king,
sped four shafts at him. Bhima, by means of his straight shafts, cut them
into many fragments, O king, displaying his lightness of hand. Then Karna
covered him with dense showers of arrows. Thus covered by Karna, the
mighty son of Pandu, however, cut off Karna's bow at the handle and then
pierced Karna with ten straight arrows. The Suta's son then, that mighty
car-warrior of terrible deeds, taking up another bow and stringing it
quickly, pierced Bhima in that battle (with many shafts). Then Bhima,
excited with rage, struck the Suta's son with great force on the chest
with three straight shafts. With those arrows sticking at his breast,
Karna looked beautiful, O bull of Bharata's race, like a mountain with
three tall summits. Thus pierced with mighty shafts, blood began to flow
from his wounds, like torrents of liquid red-chalk down the breast of a
mountain. Afflicted with those shafts shot with great force, Karna became
agitated a little. Fixing an arrow then on his bow, he pierced Bhima,
again, O sire! And once more he began to shoot arrows by hundreds and
thousands. Suddenly shrouded with shafts by that firm bowman, viz.,
Karna, the son of Pandu, smiling the while, cut off Karna's bow-string.
And then with a broad-headed arrow, he despatched Karna's charioteer to
the abode of Yama. And that mighty car-warrior, viz., Bhima, deprived the
four steeds also of Karna of their lives. The mighty car-warrior Karna
then speedily jumping down, O king, from his steedless car, mounted the
car of Vrishasena. The valiant Bhimasena then, having vanquished Karna in
battle, uttered a loud shout deep as the roar of the clouds. Hearing that
roar, O Bharata, Yudhishthira became highly gratified, knowing that Karna
had been vanquished by Bhimasena. And the combatants of the Pandava army
blew their conchs from every side, Their enemies, viz., thy warriors,
hearing that noise, roared loudly. Arjuna stretched Gandiva, and Krishna
blew Panchajanya. Drowning, however, all those sounds, the noise made by
the roaring Bhima, was, O king, heard by all the combatants, O sire! Then
those two warriors, viz., Karna, and Bhima, each struck the other with
straight shafts. The son of Radha, however, shot shafts mildly, but the
son of Pandu shot his with great force.'"



SECTION CXXIX

-Sanjaya said, 'After that army had (thus) been routed, and Arjuna and
Bhimasena had all gone after the ruler of the Sindhus, thy son
(Duryodhana) proceeded towards Drona. And Duryodhana went to the
preceptor, on his single car, thinking, by the way, of diverse duties.
That car of thy son, endued with the speed of the wind or thought,
proceeded with great celerity towards Drona. With eyes red in wrath, thy
son addressed the preceptor and said, 'O grinder of foes, Arjuna and
Bhimasena, and unvanquished Satyaki, and many mighty car-warriors,
defeating all our troops, have succeeded in approaching the ruler of the
Sindhus. Indeed, those mighty car-warriors, who vanquished all the
troops, themselves unvanquished, are fighting even there. O giver of
honours, how hast thou been transgressed by both Satyaki and Bhima? O
foremost of Brahmanas, this thy defeat at the hands of Satwata, of
Arjuna, and of Bhimasena, is like the drying of the ocean, exceedingly
wonderful in this world. People are loudly asking, 'How, indeed, could
Drona, that master of the science of arms, be vanquished?' Even thus all
the warriors are speaking in depreciation of thee. Destruction is certain
for my luckless self in battle, when three car-warriors, O tiger among
men, have if, succession transgressed thee. When, however, all this hath
happened, tell us what thou hast to say on the business that awaits us.
What hath happened, is past. O giver of honours, think now of what is
remaining. Say quickly what should next be done for the ruler of the
Sindhus on the present occasion, and let what thou sayest be quickly and
properly carried out.'

"Drona said, 'Listen, O great king, to what I, having reflected much, say
unto thee about what should now be done. As yet only three great
car-warriors among the Pandavas have transgressed us. We have as much to
fear behind those three as we have to dread before them. [154] There,
however, where Krishna and Dhananjaya are, our fear must be greater. The
Bharata army hath been attacked both on the front and from behind. In
this pass, I think, the protection of the ruler of the Sindhus is our
first duty. Jayadratha, afraid of Dhananjaya, deserves of everything else
to be protected by us. The heroic Yuyudhana and Vrikodara have both gone
against the ruler of the Sindhus. All this that hath come is the fruit of
that match at dice conceived by Sakuni's intellect. Neither victory nor
defeat took place in the (gaming) assembly. Now that we are engaged in
this sport, there will be victory or defeat. Those innocent things with
which Sakuni had formerly played in the Kuru assembly and which he
regarded as dice, were, in reality, invincible shafts. Truly, there
where, O sire, the Kauravas were congregated, they were not dice but
terrible arrows capable of mangling your bodies. At present, however, O
king, know the combatants for players, these shafts for dice, and the
ruler of the Sindhus, without doubt, O monarch, as the stake, in this
game of battle. Indeed, Jayadratha is the great stake about which we are
playing today with the enemy. Under the circumstances, therefore, O
monarch, all of us becoming reckless of our very lives, should make due
arrangements for the protection of the ruler of the Sindhus in battle.
Engaged as we are in our present sport, it is here that we shall have
victory or defeat, here, that is, where those great bowmen are protecting
the ruler of the Sindhus. Go thither, therefore, with speed, and protect
those protectors (of Jayadratha). As regards myself, I will stay here,
for despatching others (to the presence of Jayadratha) and checking the
Panchalas, the Pandus and the Srinjayas united together. Thus commanded
by the preceptor, Duryodhana quickly proceeded (to the place indicated)
with his followers, resolutely setting himself to (the accomplishment of)
a fierce task. The two protectors of the wheels of Arjuna's car, viz.,
the Panchala princes, Yudhamanyu and Uttamaujas, were at that time
proceeding towards Savyasachin by the skirts of the Kuru array. Thou
mayest remember, O king, that formerly while Arjuna penetrated thy host
from desire of battle, those two princes, O monarch, had been checked in
their progress by Kritavarman. Now, the Kuru king beheld them proceeding
by the skirts of his host. The mighty Duryodhana of Bharata's race lost
no time in engaging in a fierce battle with those two brothers thus
rushing furiously. Those two foremost of Kshatriyas, reputed as mighty
car-warriors, then rushed in that battle at Duryodhana, with outstretched
bows. Yudhamanyu pierced Duryodhana with twenty, and his four steeds with
four shafts. Duryodhana, however, with a single shaft, cut off
Yudhamanyu's standard. And thy son then cut off the former's bow also
with another shaft. And then with a broad-headed arrow, the Kuru king
felled Yudhamanyu's charioteer from his niche in the car. And then he
pierced the four steeds of the latter with four shafts. Then Yudhamanyu,
excited with wrath, quickly sped, in that battle, thirty shafts at the
centre of thy son's chest. Then Uttamaujas also, excited with wrath,
pierced Duryodhana's charioteer with shafts decked with gold, and
despatched him to Yama's abode. Duryodhana also, O monarch, then slew the
four steeds as also the two Parshni charioteers of Uttamaujas, the prince
of Panchalas. Then Uttamaujas, in that battle, becoming steedless and
driverless, quickly ascended the car of his brother, Yudhamanyu.
Ascending on the car of his brother, he struck Duryodhana's steeds with
many shafts. Slain therewith, those steeds fell down on the earth. Upon
the fall of his steeds, the valiant Yudhamanyu then, by a mighty weapon,
quickly cut off Duryodhana's bow and then (with another shaft), his
leathern fence. That bull among men then, viz., thy son, jumping down
from that steedless and driverless car, took up a mace and proceeded
against the two princes of Panchala. Beholding that subjugator of hostile
town, thus advancing in wrath, both Yudhamanyu and Uttamaujas jumped down
from the terrace of their car. Then Duryodhana armed as he was with a
mace, pressed down into the earth with that mace that foremost of cars
furnished with gold, with steeds and driver and standard. Thy son then,
that scorcher of foes, having thus crushed that car, steedless and
driverless as he himself was, quickly ascended the car of the king of the
Madras. Meanwhile, those two mighty car-warriors, viz., those two
foremost Panchala princes, ascending on two other cars, proceeded towards
Arjuna.'"



SECTION CXXX

"Sanjaya said, 'During the progress, O monarch, of that battle, making
the hair stand on end, and when all the combatants were filled with
anxiety and greatly afflicted, the son of Radha. O bull of Bharata's
race, proceeded against Bhima for battle, like an infuriated elephant in
the forest proceeding against another infuriated elephant.'

"Dhritarashtra said, 'How raged that battle, in the neighbourhood of
Arjuna's car, between those two mighty car-warriors, viz., Bhima and
Karna, both of whom are endued with great strength? Once before Karna had
been vanquished by Bhimasena in battle. How, therefore, could the mighty
car-warrior Karna again proceed against Bhima? How also could Bhima
proceed against the Suta's son, that mighty warrior who is reckoned as
the greatest of car-warriors on earth? Yudhishthira, the son of Dharma,
having prevailed over Bhishma and Drona, did not fear anybody else so
much as the bowman Karna. Indeed, thinking of the mighty car-warrior
Karna, he passeth his nights sleeplessly from fear. How, then, could
Bhima encounter that Suta's son in battle? Indeed, O Sanjaya, how could
Bhima fight with Karna, that foremost of warriors, that hero devoted to
the Brahmanas endued with energy and never retreating from battle? How,
indeed, did those two heroes, viz., the Suta's son and Vrikodara, fight
with each other in that encounter which took place in the vicinity of
Arjuna's car? Informed before of his brotherhood (with the Pandavas), the
Suta's son is again, compassionate. Remembering also his words to Kunti,
how could he fight with Bhima? As regards Bhima also, remembering all the
wrongs formerly inflicted on him by the Suta's son, how did that hero
fight with Karna in battle? My son Duryodhana, O Suta, hopeth that Karna
will vanquish all the Pandavas in battle. Upon whom my wretched son
resteth his hope of victory in battle, how did he fight with Bhimasena of
terrible deeds? That Suta's son, relying upon whom my sons chose
hostilities with those mighty car-warriors (viz., the sons of Pandu), how
did Bhima fight with him? Indeed, remembering the diverse wrongs and
injuries done by him, how did Bhima fight with that son of Suta? How
indeed, could Bhima fight with that son of a Suta, who, endued with great
valour, had formerly subjugated the whole earth on a single car? How did
Bhima fight with that son of a Suta, who was born with a (natural) pair
of ear-rings? Thou art skilled in narration, O Sanjaya! Tell me,
therefore, in detail how the battle took place between those two, and who
amongst them obtained the victory?'

"Sanjaya said, 'Leaving Radha's son, that foremost of car-warriors
Bhimasena, desired to proceed to the place where those two heroes, viz.,
Krishna and Dhananjaya were. The son of Radha, however, rushing towards
him as he proceeded, covered him, O king, with dense showers of arrows,
like a cloud pouring, torrents of rain on a mountain. The mighty son of
Adhiratha, his face beautiful as a full-blown lotus, lighted up with a
smile, challenged Bhimasena to battle, as the latter was proceeding. And
Karna said, 'O Bhima, I dreamt not that thou knowest how to fight. Why
then dost thou show me thy back from desire of meeting with Arjuna? O
delighter of the Pandavas, this is scarcely fit for a son of Kunti.
Staying, therefore, where thou art, cover me with thy arrows.' Bhimasena,
hearing that challenge of Karna, brooked it not, but wheeling his car a
little, began to fight with the Suta's son. The illustrious Bhimasena
showered clouds of straight shafts. Desiring also to arrive at the end of
those hostilities by slaying Karna, Bhima began to weaken that hero
conversant with every weapon and clad in mail, and staying before him for
engaging in a single combat. Then mighty Bhima, that scorcher of foes,
that wrathful son of Pandu, having slain numerous Kauravas, shot diverse
showers of fierce shafts at Karna, O sire! The Suta's son, endued with
great strength, swallowed, by means of the power of his own weapons, all
those showers of arrows shot by that hero, possessed of the tread of an
infuriated elephant. Duly favoured by knowledge, that great bowman, viz.,
Karna, began in that battle, O monarch, to career like a preceptor (Of
Military science). The wrathful son of Radha, smiling the while, seemed
to mock Bhimasena as the latter was battling with great fury. The son of
Kunti brooked not that smile of Karna in the midst of many brave warriors
witnessing from all sides that fight of theirs. Like a driver striking a
huge elephant with a hook, the mighty Bhima, excited with rage, pierced
Karna whom he had obtained within reach, with many calf-toothed shafts in
the centre of the chest. And once more, Bhimasena pierced the Suta's son
of variegated armour with three and seventy well-shot and keen arrows
equipped with beautiful wings and eased in golden armour, each with five
shafts. And soon, within the twinkling of the eye, was seen a network of
shafts about Bhima's car caused by Karna. Indeed, O monarch, those shafts
shot from Karna's bow completely shrouded that car with its standard and
driver and the Pandava himself. Then Karna pierced the impenetrable
armour of Bhima with four and sixty arrows. And excited with rage he then
pierced Partha himself with many straight shafts capable of penetrating
into the very vitals. The mighty-armed Vrikodara, however, disregarding
those shafts shot from Karna's bow fearlessly struck the Suta's son.
Pierced with those shafts, resembling snakes of virulent poison, shot
from Karna's bow, Bhima, O monarch, felt no pain in that battle. The
valiant Bhima then, in that encounter, pierced Karna with two and thirty
broad-headed shafts of keen points and fierce energy, Karna, however,
with the greatest indifference, covered, in return, with his arrows, the
mighty-armed Bhimasena who was desirous of Jayadratha's slaughter.
Indeed, the son of Radha, in that encounter, fought mildly with Bhima,
while Bhima, remembering his former wrongs, fought with him furiously.
The wrathful Bhimasena could not brook that disregard by Karna. Indeed,
that slayer of foes quickly shot showers of arrows at Radha's son. Those
arrows, sped in that encounter by Bhimasena, fell on every limb of Karna
like cooing birds. Those arrows equipped with golden wings and keen
points, shot from Bhimasena's bow, covered the son of Radha like a flight
of insects covering a blazing fire. Karna, however, O king, shot showers
of fierce shafts in return, O Bharata. Then Vrikodara cut off, with Many
broad-headed arrows, those shafts resembling thunderbolts, shot by that
ornament of battle, before they could come at him. That chastiser of
foes, viz., Karna, the son of Vikartana, once more, O Bharata, covered
Bhimasena with his arrowy showers. We then, O Bharata, beheld Bhima so
pierced in that encounter with arrows as to resemble a porcupine with its
quilts erect on its body. [155] Like the sun holding his own rays, the
heroic Bhima held in that battle all those shafts, whetted on stone and
equipped with wings of gold, that were shot from Karna's bow. All his
limbs bathed in blood, Bhimasena looked resplendent like an Asoka tree in
spring adorned with its flowery burthen. The mighty-armed Bhima could not
brook that conduct, in battle, of the mighty-armed Karna. Rolling his
eyes ill wrath, he pierced Karna with five and twenty long shafts.
Thereupon, Karna looked like a white mountain with many snakes of
virulent poison (hanging from its sides). And once more, Bhimasena,
endued with the prowess of a celestial, pierced the Suta's son who was
prepared to lay down his life in battle, with six and then with eight
arrows. And, again, with another arrow, the valiant Bhimasena quickly cut
off Karna's bow, smiling the while. And he slew also with his shafts the
four steeds of Karna and then his charioteer, and then pierced Karna
himself in the chest with a number of long shafts endued with the
effulgence of the sun. Those winged shafts, piercing through Karna's
body, entered the earth, like the rays of the sun piercing through the
clouds. Afflicted with arrows and his bow cut off, Karna, though proud of
his manliness, felt great pain and proceeded to another car.'"



SECTION CXXXI

"Dhritarashtra said, 'What, indeed, O Sanjaya, did Duryodhana say when he
saw that Karna turning away from the field upon whom my sons had reposed
all their hopes of victory? How, indeed, did the mighty Bhima, proud of
his energy, fight? What also, O son, did Karna do after this, beholding
Bhimasena in that battle resemble a blazing fire?'

"Sanjaya said, 'Mounting upon another car that was duly equipped Karna
once more proceeded against the son of Pandu, with the fury of the Ocean
tossed by the tempest. Beholding Adhiratha's son excited with rage, thy
sons, O king, regarded Bhimasena to be already poured as a libation on
the (Karna) fire. With furious twang of bowstring and terrible sounds Of
his palms, the son of Radha shot dense showers of shafts towards
Bhimasena's car. And once more, O monarch, a terrible encounter took
Place between the heroic Karna and the high-souled Bhima. Both excited
with wrath, both endued with mighty arms, each desirous of slaying the
other, those two warriors looked at each other, as if resolved to burn
each O her with their (wrathful) glances. The eyes of both were red in
rage, and both breathed fiercely, like a couple of snakes. Endued with
great heroism, those two chastisers of foes approached and mangled each
other. Indeed, they fought with each other like two hawks endued with
great activity, or like two Sarabhas excited with wrath. Then that
chastiser of foes, viz., Bhima recollecting all the woes suffered by him
on the occasion of the match at dice, and during his exile in the woods
and residence in Virata's city, and bearing in mind the robbing of their
kingdom swelling with prosperity and gems, by thy sons, and the numerous
other wrongs inflicted on the Pandavas by thee and the Suta's son and
remembering also the fact that thou hadst conspired to burn innocent
Kunti with her sons, and calling to his memory the sufferings of Krishna
in the midst of the assembly at the hands of those wretches, as also the
seizure of her tresses by Duhsasana, and the harsh speeches uttered, O
Bharata, by Karna, to the effect, 'Take thou another husband, for all thy
husbands are dead: the sons of Pritha have sunk into hell and are like
sesamum seeds without kernel,'--remembering also those other words, O son
of Kuru, that the Kauravas uttered in thy presence, add the fact also
that thy sons had been desirous of enjoying Krishna as a slave, and those
harsh words that Karna spoke to the sons of Pandu when the latter,
attired in deer-skins were about to be banished to the woods, and the joy
in which thy wrathful and foolish son, himself in prosperity, indulged,
thinking the distressed sons of Pritha as veritable straw, the virtuous
Bhima that slayer of foes, remembering these and all the woes he had
suffered since his childhood, became reckless of his very life.
Stretching his invincible and formidable bow, the back of whose staff was
decked with gold, Vrikodara, that tiger of Bharata's race, utterly
reckless of his life, rushed against Karna. Shooting dense showers of
bright arrows whetted on stone, Bhima shrouded the very light of the sun.
Adhiratha's son, however, smiling the while, quickly baffled, by means of
his own winged arrows whetted on stone, that arrowy downpour of
Bhimasena. Endued with great strength and mighty arms, that mighty
car-warrior, the son of Adhiratha, then pierced Bhima with nine keen
arrows. Struck with those arrows, like an elephant struck with the hook.
Vrikodara fearlessly rushed against the Suta's son. Karna, however,
rushed against that bull among the Pandavas who was thus rushing towards
him with great impetuosity and might, like an infuriated elephant against
an infuriated compeer. Blowing his conch then, whose blast resembled the
sound of a hundred trumpets, Karna cheerfully agitated the force that
supported Bhima, like the raging sea. Beholding that force of his
consisting of elephants and steeds and cars and foot-soldiers, thus
agitated by Karna, Bhima, approaching the former, covered him with
arrows. Then Karna caused his own steeds of the hue of swans to be
mingled with those of Bhimasena's of the hue of bears, and shrouded the
son of Pandu with his shafts. Beholding those steeds of the hue of bears
and fleet as the wind, mingled with those of the hue of swans, cries of
oh and alas arose from among the troops of thy sons. Those steeds, fleet
as the wind, thus mingled together, looked exceedingly beautiful like
white and black clouds, O monarch, mingled together in the firmament.
Beholding Karna and Vrikodara to be both excited with wrath, great
car-warriors of thy army began to tremble with fear. The field of battle
where they fought soon became awful like the domain of Yama. Indeed, O
best of Bharatas, it became as frightful to behold as the city of the
dead. The great car, warriors of thy army, looking upon that scene, as if
they were spectators of a sport in an arena, beheld not any of the two to
gain any advantage over the other in that dreadful encounter. They only
beheld, O king, that mingling and clash of the mighty weapons of those
two warriors, as a result, O monarch, of the evil policy of thyself and
thy son. Those two slayers of foes-continued to cover each other with
their keen shafts. Both endued with wonderful prowess, they filled the
welkin with their arrowy downpours. Those two mighty car-warriors
shooting at each other keen shafts from desire of taking each other's
life, became exceedingly beautiful to behold like two clouds pouring
torrents of rain. Those two chastisers of foes, shooting gold-decked
arrows, made the welkin look bright, O king, as if with blazing meteors.
Shafts equipped with vulturine feathers, shot by those two heroes, looked
like rows of excited cranes in the autumn sky. Meanwhile, Krishna and
Dhananjaya, those chastisers of foes, engaged in battle with the Suta's
son, thought the burthen too great for Bhima to bear. As Karna and Bhima
for baffling each other's shafts, shot these arrows at each other, many
elephants and steeds and men deeply struck therewith, fell down deprived
of life. And in consequence of those falling and fallen creatures
deprived of life counting by thousands, a great carnage, O king, took
place in the army of thy sons. And soon, O bull of Bharata's race, the
field of battle became covered with the bodies of men and steeds and
elephants deprived of life.'"



SECTION CXXXII

"Dhritarashtra said, 'I regard Bhimasena's prowess to be exceedingly
wonderful, inasmuch as he succeeded in battling with Karna of singular
activity and energy. Indeed, O Sanjaya, tell me why that Karna, who is
capable of resisting in battle the very celestials with the Yakshas and
Asuras and men, armed with all kinds of weapons, could not vanquish in
battle Pandu's son Bhima blazing with resplendence? O tell me, how that
battle took place between them in which each staked his very life. I
think that in an encounter between the two, success is within reach of
both as, indeed, both are liable to defeat. [156] O Suta, obtaining Karna
in battle, my son Suyodhana always ventures to vanquish the sons of
Pritha with Govinda and the Satwatas. Hearing, however, of the repeated
defeat in battle of Karna by Bhimasena of terrible deeds, a swoon seems
to come upon me, I think, the Kauravas to be already slain, in
consequence of evil policy of my son. Karna will never succeed, O
Sanjaya, in vanquishing those mighty bowmen, viz., the sons of Pritha. In
all the battles that Karna has fought with the sons of Pandu, the latter
have invariably defeated him on the field. Indeed, O son, the Pandavas
are incapable of being vanquished by the very gods with Vasava at their
head. Alas, my wicked son Duryodhana knoweth it not. Having robbed
Pritha's son, who is like the Lord of the treasures himself, of his
wealth, my son of little intelligence seeth not the fall like a searcher
of honey (in the mountains). Conversant with deceit, he regardeth it to
be irrevocably his and always insulteth the Pandavas. Myself also, of
unrefined soul, overcome with affection for my children, scrupled not to
despise the high-souled sons of Pandu that are observant of morality.
Yudhishthira, the son of Pritha, of great foresight, always showed
himself desirous of peace. My sons, however, regarding him incapable,
despised him. Bearing in mind all those woes and all the wrongs
(sustained by the Pandavas), the mighty-armed Bhimasena battled with the
Suta's son. Tell me, therefore, O Sanjaya, how Bhima and Karna, those two
foremost of warriors, fought with each other, desirous of taking each
other's life!'

`Sanjaya said, 'Hear, O king, how the battle took place between Karna and
Bhima which resembled an encounter between two elephants in the forest,
desirous of slaying each other. The son of Vikartana, O king, excited
with rage and putting forth his prowess, pierced that chastiser of foes,
viz., the angry Bhima of great prowess with thirty shafts. Indeed, O
chief of Bharata's race, Vikartana's son struck Bhima with many arrows of
keen points, decked with gold, and endued with great impetuosity. Bhima,
however, with three sharp shafts cut off the bow of Karna, as the latter
was engaged in striking him. And with a broad-headed arrow, the son of
Pandu then felled on the earth Karna's charioteer from his niche in the
car. The son of Vikartana, then desirous of slaying Bhimasena, seized a
dart whose shaft was adorned with gold and stones of lapis lazuli.
Grasping that fierce dart, which resembled a second dart of death, and
uplifting and aiming it, the mighty son of Radha hurled it at Bhimasena
with a force sufficient to take away Bhima's life. Hurling that dart,
like Purandara hurling the thunderbolt, Radha's son of great strength
uttered a loud roar. Hearing that roar thy sons became filled with
delight. Bhima, however, with seven swift arrows, cut off in the welkin
that dart endued with the effulgence of the sun or fire, hurled from the
hands of Karna. Cutting off that dart, resembling a snake just freed from
its slough, Bhima, O sire, as if on the lookout for taking the
life-breath of the Suta's son, sped, in great wrath, many shafts in that
battle that were equipped with peacock-feathers and golden wings and each
of which, whetted of' stone, resembled the rod of Yama. Karna also of
great energy, taking up another formidable bow, the back of whose staff
was adorned with gold, and drawing it with force, shot many shafts. The
son of Pandu, however, cut off all those arrows with nine straight arrows
of his own. Having cut off, O ruler of men those mighty shafts shot by
Vasushena, Bhima, O monarch, uttered a loud roar like that of a lion.
Roaring at each other like two mighty bulls for the sake of a cow in
season, or like two tigers for the sake of the same piece of meat, they
endeavoured to strike each other, each being desirous of finding the
other's laches. At times they looked at each other with angry eyes, like
two mighty bulls in a cow-pen. Then like two huge elephants striking each
other with the points of their tusks, they encountered each other with
shafts shot from their bows drawn to the fullest stretch. Scorching each
other, O king, with their arrowy showers, they put forth their prowess
upon each other, eyeing each other in great wrath. Sometimes laughing at
each other, and sometimes rebuking each other, and sometimes blowing
their conchs, they continued to fight with each other. Then Bhima once
more cut Karna's bow at the handle, O sire, and despatched by means of
his shafts the latter's steeds, white as conchs, to the abode of Yama,
and the son of Pandu also felled his enemy's charioteer from his niche in
the car. Then Karna, the son of Vikartana, made steedless and driverless,
and covered in that battle (with shafts), became plunged into great
anxiety. Stupefied by Bhima with his arrowy showers, he knew not what to
do. Beholding Karna placed in the distressful plight, king Duryodhana,
trembling with wrath, commended (his brother) Durjaya, saying, 'Go, O
Durjaya! There the son of Pandu is about to devour the son of Radha! Slay
that beardless Bhima soon, and infuse strength into Karna!' Thus
addressed, the son Durjaya, saying unto Duryodhana, 'So be it', rushed
towards Bhimasena engaged (with Karna) and covered him with arrows. And
Durjaya struck Bhima with nine shafts, his steeds with eight, his driver
with six, his standard with three, and once more Bhima himself with
seven. Then Bhimasena, excited with wrath, piercing with his shafts the
very vitals of Durjaya, and his steeds and driver, despatched them of
Yama's abode. Then Karna, weeping in grief, circumambulated that son of
thine, who, adorned with ornaments, lay on the earth, writhing like a
snake. Bhima then, having made that deadly foe of his, viz., Karna,
carless, smiling by covered him with shafts and made him look like a
Sataghni with numberless spikes on it. The Atiratha Karna, however, that
chastiser of foes, though thus pierced with arrows, did not yet avoid the
enraged Bhima in battle.'"



SECTION CXXXIII

"Sanjaya said, 'Then the carless Karna, thus once more completely
defeated by Bhima, mounted another car and speedily began to pierce the
son of Pandu. Like two huge elephants encountering each other with the
points of their tusks, they struck each other with shafts, shot from
their bows drawn to the fullest stretch. Then Karna, striking Bhimasena
with showers of shafts, uttered a loud roar, and once more pierced him in
the chest. Bhima, however, in return, pierced Karna with ten straight
arrows and once more with twenty straight arrows. Then Karna, piercing
Bhima, O king, with nine arrows in the centre of the chest, struck the
latter's standard with a sharp shaft. The son of Pritha then pierced
Karna in return with three and sixty arrows, like a driver striking a
mighty elephant with the hook, or a rider striking a steed with a whip.
Deeply pierced, O king, by the illustrious son of Pandu, the heroic Karna
began to lick with his tongue the corners of his mouth, and his eyes
became red in rage. Then, O monarch, Karna, sped at Bhimasena, for his
destruction, a shaft capable of piercing everybody, like Indra hurling
his thunderbolt. That shaft equipped with beautiful feathers sped from
the bow of the Suta's son, piercing Partha in that battle, sank deep into
the earth. Then the mighty-armed Bhima, with eyes red in wrath, hurled
without a moment's reflection, at the Suta's son, a heavy six-sided mace,
adorned with gold measuring full four cubits in length, and resembling
the bolt of Indra in force. Indeed, like Indra slaying the Asuras with
his thunderbolt, that hero of Bharata's race, excited with wrath, slew
with that mace the well-trained steeds of the foremost breed, of
Adhiratha's son. Then, O bull of Bharata's race, the mighty-armed Bhima,
with a couple of razor-faced arrows, cut off the standard of Karna. And
then he slew, with a number of shafts his enemy's charioteer. Abandoning
that steedless and driverless and standardless car, Karna. O Bharata,
cheerlessly stood on the earth, drawing his bow. The prowess that we then
beheld of Radha's son was extremely wonderful, inasmuch as that foremost
of car-warriors, though deprived of car, continued to resist his foe.
Beholding that foremost of men, viz., the son of Adhiratha, deprived of
his car, Duryodhana, O monarch, said unto (his brother) Durmukha, 'There,
O Durmukha, the son of Radha hath been deprived of his car by Bhimasena.
Furnish that foremost of men, that mighty car-warrior with a car.'
Hearing these words of Duryodhana, thy son Durmukha, O Bharata, quickly
proceeded towards Karna and covered Bhima with his shafts. Beholding
Durmukha desirous of supporting the Suta's son in that battle, the son of
the Wind god was filled with delight and began to lick the corners of his
mouth. Then resisting Karna the while with his shafts, the son of Pandu
quickly drove his car towards Durmukha. And in that moment, O king, with
nine straight arrows of keen points, Bhima despatched Durmukha to Yama's
abode, Upon Durmukha's slaughter, the son of Adhiratha mounted upon the
car of that prince and looked resplendent, O king, like the blazing sun.
Beholding Durmukha lying prostrate on the field, his very vital pierced
(with shafts) and his body bathed in blood, Karna with tearful eyes
abstained for a moment from the fight. Circumambulating the fallen prince
and leaving him there, the heroic Karna began to breathe long and hot
breaths and knew not what to do. Seizing that opportunity, O king,
Bhimasena shot at the Suta's son four and ten long shafts equipped with
vulturine feathers. Those blood-drinking shafts of golden wings, endued
with great force illuminating the ten points as they coursed through the
welkin, pierced the armour of the Suta's son, and drank his life-blood, O
king, and passing through his body, sank into the earth and looked
resplendent like angry snakes, O monarch, urged on by Death himself, with
half their bodies inserted within their holes. Then the son of Radha,
without reflecting a moment, pierced Bhima in return with four and ten
fierce shafts adorned with gold. Those fierce-winged arrows, piercing
through Bhima's right arms, entered the earth like birds entering a grove
of trees. Striking against the earth, those arrows looked resplendent,
like the blazing rays of the sun while proceeding towards the Asta hills.
Pierced in that battle with those all-piercing arrows, Bhima began to
shed copious streams of blood, like a mountain ejecting streams of water.
Then Bhima pierced the Suta's son in return with three shafts endued with
the impetuosity of Garuda and he pierced the latter's charioteer also
with seven. Then, O king, Karna thus afflicted by Bhima's might, became
exceedingly distressed. And that illustrious warrior then fled, forsaking
the battle, borne away by his fleet steeds. The Atiratha Bhimasena,
however, drawing his bow adorned with gold, stayed in battle, looking
resplendent like a blazing fire.'"



SECTION CXXXIV

"Dhritarashtra said, 'I think, Destiny is supreme. Fie on exertion which
is useless, inasmuch as the son of Adhiratha, though fighting resolutely,
could not vanquish the son of Pandu. Karna boasts of his competency to
vanquish in battle all the Parthas with Govinda amongst them. I do not
see in the world, another warrior like Karna! I often heard Duryodhana
speak in this strain. Indeed, O Suta, the wretched Duryodhana used to
tell me formerly, 'Karna is a mighty hero, a firm bowman, above all
fatigue. If I have that Vasushena for my ally, the very gods will not be
a match for me, what need be said, therefore, O monarch, of the sons of
Pandu that are weak and heartless?' Tell me therefore, O Sanjaya, what
Duryodhana said, beholding that Karna defeated and looking like a snake
deprived of its poison and flying away from battle. Alas, deprived of his
senses, Duryodhana despatched the unsupported Durmukha, unacquainted
though he was with battle, into that fiery encounter, like an insect into
the blazing fire. O Sanjaya, even Aswatthaman and the ruler of the Madras
and Kripa, united together, could not stand before Bhimasena. Even these
know the terrible might, equal to that of ten thousand elephants, of
Bhima, endued with the energy of Marut himself, as also his cruel
intents. Why did they provoke the fire in battle, of that hero of cruel
deeds, that warrior resembling Yama himself as the latter becomes at the
end of the Yuga? It seems that Suta's son, the mighty armed Karna alone,
relying on the prowess of his own arms, fought in battle with Bhimasena,
disregarding the latter. That son of Pandu who vanquished Karna in battle
like Purandara vanquishing an Asura, is capable of being vanquished by
anybody in fight. Who is there that would, hopeful of life, approach that
Bhima who, in Arjuna's quest, alone entered my host, having ground Drona
himself? Who, indeed, is there, O Sanjaya, that would dare stay in the
face of Bhima? Who is there among the Asuras that would venture to stay
before the great Indra with the thunderbolt uplifted in his hand? [157] A
man may return having entered the abode of the dead, but none, however,
can return having encountered Bhimasena! Those men of weak prowess, who
senselessly rushed against the angry Bhimasena were like insects falling
upon a blazing fire. Without doubt, reflecting upon what the angry and
fierce Bhima had said in the assembly in the hearing of the Kurus about
the slaughter of my sons, and beholding the defeat of Karna, Duhsasana
and his brothers ceased to encounter Bhima from fear. That wicked son
also of mine, O Sanjaya, who repeatedly said in the assembly (these
words, viz.,) Karna and Duhsasana and I myself will vanquish the Pandavas
in battle,'--without doubt, beholding Karna defeated and deprived of his
car by Bhima, is consumed with grief in consequence of his rejection of
Krishna's suit! [158] Beholding his mail-clad brothers slain in battle by
Bhimasena, in consequence of his own fault, without doubt, my son is
burning with grief. Who that is desirous of life will make a hostile
advance against Pandu's son, Bhima, excited with wrath armed with
terrible weapons and standing in battle like Death himself? A man may
escape from the very jaws of the Vadava fire. But it is my belief that no
one can escape from before Bhima's face. Indeed, neither Partha, nor the
Panchalas, nor Kesava, nor Satyaki, when excited with wrath in battle,
shows the least regard for (his) life. Alas, O Suta, the very lives of my
sons are in danger.'

"Sanjaya said, 'Thou, O Kaurava, that art thus grieving in view of the
present carnage, thou, without doubt, art the root of this destruction of
the world! Obedient to the counsels of thy sons, thou hast thyself
provoked this fierce hostility. Though urged (by well-wishers) thou
acceptest not the proper medicine like a man fated to die. O monarch, O
best of men, having thyself drunk the fiercest and the most indigestible
poison, take thou all its consequences now. The combatants are fighting
to the best of their might, still thou speakest ill of them. Listen,
however, to me as I describe to thee how the battle raged on.

"Beholding Karna defeated by Bhimasena, five of thy sons, those uterine
brothers that were great bowmen, could not, O sire, brook it. They were
Durmarshana and Duhsaha and Durmada and Durdhara and Jaya. Clad in
beautiful mail, all of them rushed against the son of Pandu. Encompassing
the mighty-armed Vrikodara, on all sides, they shrouded all the points of
the compass with their shafts looking like flights of locusts. Bhimasena,
however, in the battle, smilingly received those princes of celestial
beauty thus rushing suddenly against him. Beholding thy sons advancing
against Bhimasena, Radha's son, Karna rushed against that mighty warrior,
shooting arrows of keen points that were equipped with golden wings and
whetted on stone. Bhima, however, quickly rushed against Karna, though
resisted by thy sons. Then the Kurus, surrounding Karna, covered
Bhimasena with showers of straight shafts. With five and twenty arrows, O
king, Bhima, armed with his formidable bow, despatched all those bulls
among men to Yama's abode with their steeds and charioteers. Falling down
from their cars along with their charioteers, their lifeless forms looked
like large trees with their weight of variegated flowers uprooted by the
tempest. The prowess that we then beheld of Bhimasena was exceedingly
wonderful, inasmuch as, resisting Adhiratha's son the while, he slew
those sons of thine. Resisted by Bhima with whetted arrows on all sides,
the Suta's son, O king, only looked at Bhima. Bhimasena also, with eyes
red in wrath, began to cast angry glances on Karna, stretching his
formidable bow the while.'"



SECTION CXXXV

"Sanjaya said, 'Beholding thy sons lying (on the field), Karna of great
prowess filled with great wrath, became hopeless about his life. And
Adhiratha's son regarded himself guilty, seeing thy sons slain before his
eyes in battle by Bhima. Then Bhimasena, recollecting the wrongs formerly
inflicted by Karna, became filled with rage and began with deliberate
care to pierce Karna with many keen arrows. Then Karna, piercing Bhima
with five arrows, smiling the while, once more pierced him with seventy
arrows, equipped with golden wings and whetted on stone. Disregarding
these shafts shot by Karna, Vrikodara pierced the son of Radha in that
battle with a hundred straight shafts. And once more, piercing him in his
vitals with five keen arrows, Bhima, O sire, cut off with a broad-headed
arrow the bow of the Suta's son. The cheerless Karna then, O Bharata,
taking up another bow shrouded Bhimasena on all sides with his arrows.
Then Bhima, slaying Karna's steeds and charioteer, laughed a laugh,
having thus counteracted Karna's feats. Then that bull amongst men, viz.,
Bhima, cut off with his arrows the bow of Karna. That bow, O king, of
loud twang, and the back of whose staff was decked with gold, fell down
(from his hand). Then the mighty car-warrior Karna alighted from his car
and taking up a mace in that battle wrathfully hurled it at Bhima.
Beholding that mace, O king, impetuously coursing towards him, Vrikodara
resisted it with his arrows in the sight of all thy troops. Then the son
of Pandu, gifted with great prowess and exerting himself with great
activity, shot a thousand arrows at the Suta's son, desirous of taking
the latter's life. Karna, however, in the dreadful battle, resisting all
those shafts with his own, cut off Bhima's armour also with his arrows.
And then he pierced Bhima with five and twenty small shafts in the sight
of all the troops. All this seemed exceedingly wonderful. Then, O
monarch, Bhima, excited with rage, sped nine straight shafts at the
Suta's son. Those keen shafts, piercing through Karna's coat of mail and
right arm, entered the earth like snakes into an ant-hill. Shrouded with
showers of shafts shot from Bhimasena's bow, Karna once more turned his
back upon Bhimasena. Beholding the Suta's son turn back and flying away
on foot, covered all over with the arrows of Kunti's son, Duryodhana
said, 'Go ye quickly from all sides towards the car of Radha's son.'
'Then, O king, thy sons, hearing these words of their brother that were
to them a surprise, rushed towards the son of Pandu for battle, shooting
showers of shafts. They were Chitra, and Upachitra, and Charuchitra, and
Sarasan, and Chitrayudha, and Chitravarman. All of them were well-versed
in every mode of warfare. The mighty car-warrior, Bhimasena, however,
felled each of those sons of thine thus rushing against him, with a
single arrow. Deprived of life, they fell down on the earth like trees
uprooted by a tempest. Beholding those sons of thine, all mighty
car-warriors, O king, thus slain, Karna, with tearful face, recollected
the word of Vidura. Mounting upon another car that was duly equipped,
Karna, endued with great prowess, quickly proceeded against the son of
Pandu in battle. Piercing each other with whetted arrows, equipped with
wings of gold, the two warriors looked resplendent like two masses of
clouds penetrated by the rays of the sun. Then the son of Pandu, excited
with rage, cut off the armour of Suta's son with six and thirty
broad-headed arrows of great sharpness and fierce energy. The
mighty-armed Suta's son also, O bull of Bharata's race, pierced the son
of Kunti with fifty straight arrows. The two warriors then, smeared with
red sandal-paste with many a wound caused by each other's arrows, and
covered also with gore, looked resplendent like the risen sun and the
moon. Their coats of mail cut off by means of arrows, and their bodies
covered with blood, Karna and Bhima then looked like a couple of snakes
just freed from their sloughs. Indeed, those two tigers among men mangled
each other with their arrows, like two tigers mangling each other with
their teeth. The two heroes incessantly showered their shafts, like two
masses of clouds pouring torrents of rain. Those two chastisers of foes
tore each other's body with their arrows, like two elephants tearing each
other with the points of their tusks. Roaring at each other and showering
their arrows upon each other, causing their cars to trace beautiful
circles. They resembled a couple of mighty bulls roaring at each other in
the presence of a cow in her season. Indeed, those two lions among men
then looked like a couple of mighty lions endued with eyes red in wrath,
these two warriors endued with great energy fought on like Sakra and
Virochana's son (Prahlada). Then, O king, the mighty-armed Bhima, as he
stretched his bow with his two hands, looked like a cloud charged with
lightning. Then mighty Bhima-cloud, having the twang of the bow for its
thunder and incessant showers of arrows for its rainy downpour, covered,
O king, the Karna-mountain. And once more Pandu's son, Bhima of terrible
prowess, O Bharata, shrouded Karna with a thousand shafts shot from his
bow. And as he shrouded Karna with his winged shafts, equipped with Kanka
feathers, thy sons witnessed his extra ordinary prowess. Gladdening
Partha himself and the illustrious Kesava, Satyaki and the two protectors
of (two) wheels (of Arjuna's car), Bhima fought even thus with Karna.
Beholding the perseverance of Bhima who knew his own self, thy sons, O
monarch, all became cheerless.'"



SECTION CXXXVI

"Sanjaya said, 'Hearing the twang of Bhimasena's bow and the sound of his
palms, the son of Radha could not brook it, like an infuriated elephant
incapable of brooking the roars of an infuriated rival. Returning for a
moment from before Bhimasena, Karna cast his eyes upon those sons of
thine that had been slain by Bhimasena, Beholding them, O best of men,
Karna became cheerless and plunged in grief. Breathing hot and long
sighs, he, once more, proceeded against the son of Pandu. With eyes red
as copper, and sighing in wrath like a mighty snake, Karna then, as he
shot his arrows, looked resplendent like the sun scattering his
rays. [159] Indeed, O bull of Bharata's race, Vrikodara was then covered
with the arrows, resembling the spreading rays of the sun that were shot
from Karna's bow. The beautiful shafts, equipped with peacock-feathers,
shot from Karna's bow, penetrated into every part of Bhima's body, like
birds into a tree for roosting there. Indeed, the arrows, equipped with
wings of gold, shot from Karna's bow falling incessantly, resembled
continuous rows of cranes. So numerous were the shafts shot by
Adhiratha's son that, these seemed to issue not from his bow alone but
from his standard, his umbrella, and the shaft and yoke and bottom of his
car also. Indeed, Adhiratha's son shot his sky-ranging shafts of
impetuous energy, decked with gold and equipped with vulturine feathers,
in such a way as to fill the entire welkin with them. Beholding him
(thus) excited with fury and rushing towards him like the Destroyer
himself, Vrikodara, becoming utterly reckless of his life and prevailing
over his foe, pierced him with nine shafts. [160] Beholding the
irresistible impetuosity of Karna as also that dense shower of arrows,
Bhima, endued as he was with great prowess, quailed not in fear. The son
of Pandu then counteracting that arrowy downpour of Adhiratha's son,
pierced Karna himself with twenty other sharp shafts. Indeed, as Pritha's
son himself had before been shrouded by the Suta's son, even so was the
latter now shrouded by the former in that battle. Beholding the prowess
of Bhimasena in battle, thy warriors, as also the Gharanas, filled with
joy; applauded him. Bhurisravas, and Kripa, and Drona's son, and the
ruler of the Madras, and Uttamaujas and Yudhamanyu, and Kesava, and
Arjuna,--these great car-warriors: O king, among both the Kurus and the
Pandavas,--loudly cheered Bhima, saying, 'Excellent, Excellent,' and
uttered leonine roars. When that fierce uproar, making the hair stand on
end rose, thy son Duryodhana, O king, quickly said unto all the kings and
princes and particularly his uterine brothers, these words, 'Blessed be
ye, proceed towards Karna for rescuing him from Vrikodara, else the
shafts shot from Bhima's bow will slay the son of Radha. Ye mighty
bowmen, strive ye to protect the Suta's son.' Thus commanded by
Duryodhana, seven of his uterine brothers, O sire, rushing in wrath
towards Bhimasena, encompassed him on all sides. Approaching the son of
Kunti they covered him with showers of arrows, like clouds pouring
torrents of rain on the mountain-breast in the season of rains. Excited
with wrath, those seven great car-warriors began to afflict Bhimasena, O
king, like the seven planets afflicting the moon at the hour of the
universal dissolution. The son of Kunti, then, O monarch, drawing his
beautiful bow with great force and firm grasp, and knowing that his foes
were but men, aimed seven shafts. And lord Bhima in great rage sped at
them those shafts, effulgent as solar rays. Indeed, Bhimasena
recollecting his former wrongs, shot those shafts as if for extracting
the life from out of the bodies of those sons of thine. Those arrows, O
Bharata, whetted on stone and equipped with wings of gold, shot by
Bhimasena, piercing through the bodies of those Bharata princes, flew
into the sky. Indeed, those arrows winged with gold, piercing through the
hearts of thy sons, looked beautiful, O monarch, as they passed into the
sky, like birds of excellent plumage. Decked with gold and covered all
over with blood, those arrows, O king, drinking the blood of thy sons
passed out of their body. Pierced in their vital limbs by means of those
arrows, they fell down on the earth from their cars, like tall trees
growing on mountain precipices, broken by an elephant. The seven sons of
thine that were thus slain were Satrunjaya, and Satrusaha, and Chitra,
and Chitrayudha, and Dridha, and Chitrasena and Vikarna. Amongst all thy
sons thus slain, Vrikodara, the son of Pandu, grieved bitterly from
sorrow for Vikarna who was dear to him. And Bhima said, 'Even thus was
the vow made by me, viz., that all of you should be slain by me in
battle. It is for that, O Vikarna, that thou hast been slain. My vow hath
been accomplished. O hero, thou camest to battle, bearing in mind the
duties of a Kshatriya. Thou wert ever engaged in our good, and especially
in that of the king (our eldest brother). It is scarcely proper,
therefore, for me to grieve for thy illustrious self.' Having slain those
princes, O king, in the very sight of Radha's son, the son of Pandu
uttered a terrible leonine roar. That loud shout of the heroic Bhima, O
Bharata, informed king Yudhishthira the Just that the victory in that
battle was his. Indeed, hearing that tremendous shout of Bhima armed with
the bow, king Yudhishthira felt great joy in the midst of that battle.
The gladdened son of Pandu, then, O king, received that leonine shout of
his brother with sounds and other musical instruments. And after
Vrikodara, had sent him that message by the sign agreed upon,
Yudhishthira, that foremost of persons acquainted with weapons, filled
with joy, rushed against Drona in battle. On the other hand, O king,
beholding one and thirty of thy sons slain, Duryodhana recollected the
words of Vidura.-Those beneficial words spoken by Vidura are now
realised! Thinking even so, king Duryodhana was unable to do what he
should. All that, during the match at dice, thy foolish and wicked son,
with Karna (on his side), said unto the princes of Panchala causing her
to be brought into the assembly, all the harsh words, again, that Karna
said unto Krishna, in the same place, before thyself, O king, and the
sons of Pandu, in thy hearing and that of all the Kurus, viz., O Krishna,
the Pandavas are lost and have sunk into eternal hell, therefore, choose
thou other husbands,--alas, the fruit of all that is now manifesting
itself. Then, again, O thou of Kuru's race, diverse harsh speeches, such
as sesamum seeds without kernel, etc., were applied by the wrathful sons
to those high-souled ones, viz., the sons of Pandu. Bhimasena, vomiting
forth the fire of wrath (which these enraged) and which he had restrained
for thirteen years, is now compassing the destruction of thy sons.
Indulging in copious lamentations, Viduara failed to persuade thee
towards peace. O chief of the Bharatas, suffer the fruit of all that with
thy sons. Thou art old, patient, and capable of foreseeing the
consequences of all acts. Being so, when thou didst yet refuse to follow
the counsels of thy well-wishers, it seems that all this is the result of
destiny. Do not grieve, O tiger among men! All this is thy great fault.
In my opinion, thou art thyself the cause of the destruction of thy sons.
O monarch, Vikarna hath fallen, and Chitrasena also of great prowess.
Many other mighty car-warriors and foremost ones among thy sons have also
fallen. Others, again, among thy sons whom Bhima saw come within the
range of his vision, O mighty-armed one, he slew in a trice. It is for
thee only that I had to see our array scorched in thousands by means of
the arrows shot by Pandu's son, Bhima and Vrisha (Karna)!'"



 SECTION CXXXVII

"Dhritarashtra said, 'O Suta, O Sanjaya, this grievous result that has
now overtaken us is, I think, certainly due to my evil policy. I had
hitherto thought that what is past. But, O Sanjaya, what measures should
I now adopt? I am now once more calm, O Sanjaya, therefore, tell me how
this slaughter of heroes is going on, having my evil policy for its
cause.'

"Sanjaya said, 'Indeed, O king, Karna and Bhima, both endued with great
prowess, continued in that battle to pour their arrowy showers like two
rain-charged clouds. The arrows, winged with gold and whetted on stone
and marked with Bhima's name, approaching Karna, penetrated into his
body, as if piercing into his very life. Similarly, Bhima also, in that
battle was shrouded with the shafts of Karna in hundreds and thousands,
resembling snakes of virulent poison. With their arrows, O king, failing
on all sides, an agitation was produced among the troops resembling that
of the very ocean. Many were the combatants, O chastiser of foes, in thy
host that were deprived of life by arrows, resembling snakes of virulent
poison shot from Bhima's bow. Strewn with fallen elephants and steeds
mixed with the bodies of men, the field of battle looked like one covered
with trees broken by a tempest. Slaughtered in battle with the arrows
from Bhima's bow, thy warriors fled away, 'saying, What is this?' Indeed,
that host of the Sindhus, the Sauviras, and the Kauravas, afflicted with
the impetuous shafts of both Karna and Bhima, was removed to a great
distance. The remnant of those brave soldiers, with their steeds and
elephants killed, leaving the vicinity of both Karna and Bhima, fled away
in all directions. (And they cried out), 'Verily, for the sake of the
Parthas, the gods are stupefying us, since those arrows shot by both
Bhima and Karna are slaying our forces. Saying those words, these troops
of thine afflicted with fear avoiding the range of (Karna's and Bhima's)
arrows, stood at a distance for witnessing that combat. Then, on the
field of battle there began to flow a terrible river enhancing the joy of
the heroes and the fears of the timid. And it was caused by the blood of
elephants and steeds and men. And covered with the lifeless forms of men
and elephants and steeds, with flagstaffs and the bottoms of cars, with
the adornments of cars and elephants and steeds with broken cars and
wheels and Akshas and Kuveras, with loud-twanged bows decked with gold,
and gold-winged arrows and shafts in thousands, shot by Karna and Bhima,
resembling snakes just freed from their sloughs, with countless lances
and spears and scimitars and battleaxes, with maces and clubs and axes,
all adorned with gold, with standards of diverse shapes, and darts and
spiked clubs, and with beautiful Sataghnis, the earth, O Bharata, looked
resplendent. And strewn all over with earrings and necklaces of gold and
bracelets loosened (from wrists), and rings, and precious gems worn on
diadems and crowns, and head-gears, and golden ornaments of diverse
kinds, O sire, and coats of mail, and leathern fences, and elephants'
ropes, and umbrellas displaced (from their places) and Yak-tails, and
fans with the pierced bodies of elephants and steeds and men, with
blood-dyed arrows, and with diverse other objects, lying about and
loosened from their places, the field of battle looked resplendent like
the firmament bespangled with stars. Beholding the wonderful,
inconceivable, and superhuman feats of those two warriors, the Charanas
and the Siddhas were exceedingly amazed. As a blazing conflagration,
having the wind for its ally, courses through an (extended) heap of dry
grass, even so, Adhiratha's son, engaged with Bhima, coursed fiercely in
that battle. [161] Both of them felled countless standards and cars and
slew steeds and men and elephants, like a pair of elephants crushing a
forest of reeds while engaged in battle with other. Thy host looked like
a mass of clouds, O king, of men, and great was the carnage caused in
that battle by Karna and Bhima.'" [162]



SECTION CXXXVIII

"Sanjaya said, 'Then Karna, O king, piercing Bhima with three arrows,
poured countless beautiful arrows upon him. The mighty-armed Bhimasena,
the son of Pandu, though thus struck by the Suta's son, showed no signs
of pain but stood immovable like a hill pierced (with arrows). In return,
O sire, in that battle, he deeply pierced Karna in the ear with a barbed
arrow, rubbed with oil, of great keenness, and of excellent temper. (With
that arrow) he felled on the earth the large and beautiful ear-ring of
Karna. And it felled down, O monarch, like a blazing luminary of great
effulgence from the firmament. Excited with wrath, Vrikodara, then,
smiling the while, deeply pierced the Suta's son in the centre of the
chest with another broad-headed arrow. And once again, O Bharata, the
mighty-armed Bhima quickly shot in that battle ten long shafts that
looked like snakes of virulent poison just freed from their sloughs. Shot
by Bhima, those shafts, O sire, striking Karna's forehead, entered it
like snakes entering an ant-hill. With those shafts sticking to his
forehead, the Suta's son looked beautiful, as he did before, while his
brow had been encircled with a chaplet of blue lotuses. Deeply pierced by
the active son of Pandu, Karna, supporting himself on the Kuxara of his
car, closed his eyes. Soon, however, regaining consciousness, Karna, that
scorcher of foes, with his body bathed in blood, became mad with
rage. [163] Infuriated with rage in consequence of his being thus
afflicted by that firm bowman Karna, endued with great impetuosity,
rushed fiercely towards Bhimasena's car. Then, O king, the mighty and
wrathful Karna, maddened with rage, shot at Bhimasena, O Bharata, a
hundred shafts winged with vulturine feathers. The son of Pandu, however,
disregarding his foe and setting at nought his energy, began to shoot
showers of fierce arrows at him. Then Karna, O king, excited with rage, O
scorcher of foes, struck the son of Pandu, that embodiment of wrath with
nine arrows in the chest. Then both those tigers among men (armed with
arrows and, therefore), resembling a couple of tigers with fierce teeth,
poured upon each other, in that battle, their arrowy showers, like two
mighty masses of clouds. They sought to frighten each other in that
battle, with sounds of their palms and with showers of arrows of diverse
kinds. Excited with rage, each sought in that battle to counteract the
other's feat. Then that slayer of hostile heroes, viz., the mighty-armed
Bhima, O Bharata, cutting off, with a razor-faced arrow, the bow of the
Suta's son, uttered a loud shout. Casting off that broken bow, the Suta's
son, that mighty car-warrior, took up another bow that was stronger and
tougher. Beholding that slaughter of the Kuru, the Sauvira, and the
Sindhu heroes, and marking that the earth was covered with coats of mail
and standards and weapons lying about, and also seeing the lifeless forms
of elephants, foot-soldiers and horsemen and car-warriors on all sides,
the body of the Suta's son, from wrath, blazed up with effulgence.
Stretching his formidable bow, decked with gold, Radha's son, O king,
eyed Bhima with wrathful glances. Infuriated with rage, the Suta's son,
while shooting his arrows, looked resplendent, like the autumnal sun of
dazzling rays at mid-day. While employed with his hands in taking up an
arrow, fixing it on the bow-string, stretching the string and letting it
off, none could notice any interval between those acts. And while Karna
was thus engaged in shooting his arrows right and left, his bow
incessantly drawn to a circle, like a terrible circle of fire. The keen
pointed arrows, equipped with wings of gold, shot from Karna's bow,
covered, O king, all the points of the compass, darkening the very light
of the sun. Countless flights were seen, in the welkin, of those shafts
equipped with wings of gold, shot from Karna's bow. Indeed, the shafts
shot from the bow of Adhiratha's son, looked like rows of cranes in the
sky. The arrows that Adhiratha's son shot were all equipped with
vulturine feathers, whetted on stone, decked with gold, endued with great
impetuosity, and furnished with blazing points. Impelled by the force of
his bow, those arrows urged by Karna, while coursing in thousands through
the welkin looked beautiful like successive flights of locusts. The
arrows shot from the bow of Adhiratha's son, as they coursed through the
welkin, looked like one long continuously drawn arrow in the sky. Like a
cloud covering a mountain with torrents of rain, Karna in rage, covered
Bhima with showers of arrows. Then thy sons, O Bharata, with their
troops, beheld the might, energy, prowess and perseverance of Bhima, for
the latter, disregarding that arrowy downpour, resembling the raging sea,
rushed in wrath against Karna, Bhima, O monarch, was armed with a
formidable bow, the back of whose staff was decked with gold. He
stretched it so quickly that it seemed, like a second bow of Indra,
incessantly drawn to a circle. Shafts issued continuously from it seemed
to fill the welkin. With those straight arrows, equipped with wings of
gold, shot by Bhima, a continuous line was made in the sky that looked
effulgent like a garland of gold. Then those showers of (Karna's) arrows
spread in the welkin, struck by Bhimasena with his shafts, were scattered
in portions and fell down on the earth. Then the sky was covered with
those showers of gold-winged and swiftly-coursing arrows, of both Karna
and Bhimasena, that produced sparks of fire as they clashed against each
other. The very sun was then shrouded, and the very wind ceased to blow.
Indeed, when the welkin was thus covered with those arrowy showers,
nothing could be seen. Then the Suta's son, disregarding the energy of
the high-souled Bhima, completely shrouded Bhima with other arrows and
endeavoured to prevail over him. Then, O sire, those arrowy showers shot
by both of them, seemed to clash against each other like two opposite
currents of wind. And in consequence of that clash of the arrowy showers
of those two lions among men, a conflagration, O chief of the Bharatas,
seemed to be generated in the sky. Then Karna, desirous of slaying Bhima,
shot at him in rage many whetted arrows equipped with wings of gold and
polished by the hands of the smith. Bhima, however, cut off with his own
shafts every one of those arrows into three fragments, and prevailing
over the Suta's son, he cried out, 'Wait, Wait.' And the wrathful and
mighty son of Pandu, like an all-consuming conflagration, once more shot
in rage showers of fierce shafts. And then in consequence of their
leathern fences striking against their bow-strings, loud sounds were
generated. And loud also became the sound of their palms, and terrible
their leonine shouts, and fierce the rattle of their car-wheels and the
twang of their bow-strings. And all the combatants, O king, ceased to
fight, desirous of beholding the prowess of Karna and of the son of
Pandu, each of whom was desirous of slaying the other. And the celestial
Rishis and Siddhas and Gandharvas, applauded them, saying, "Excellent,
Excellent!' And the tribes of Vidyadharas rained flowery showers upon
them. Then the wrathful and mighty-armed Bhima of fierce prowess,
baffling with his own weapons the weapons of his foe, pierced the Suta's
son with many shafts. Karna also, endued with great might, baffling the
shafts of Bhimasena, sped at him nine long shafts in that battle. Bhima,
however, with as many arrows, cut off those shafts of Suta's son in the
welkin and addressed him, saying, 'Wait, Wait!' Then the mighty-armed and
heroic Bhima, excited with rage, shot at Adhiratha's son an arrow
resembling the rod of Yama or Death himself. Radha's son, however,
smiling, cut off that arrow, O king, of Pandu's son, however, of great
Prowess, with three arrows of his, as it coursed towards him through the
welkin. The son of Pandu then once more shot showers of fierce shafts.
Karna, however, fearlessly received all those arrows of Bhima. Then
excited with rage, the Suta's son, Karna, by the power of his weapons,
with his straight arrows, cut off in that encounter the couple of quivers
and the bow-string of fighting Bhima, as also the traces of his steeds.
And then slaying his steeds also, Karna pierced Bhima's charioteer with
five shafts. The charioteer, quickly running away, proceeded to
Yudhamanyu's car. Excited with rage, the son of Radha then, whose
splendour resembled that of the Yuga-fire, smiling the while, cut off the
flag-staff of Bhima and felled his banner. Deprived of his bow, the
mighty-armed Bhima then seized a dart, such as car-warriors may use.
Excited with wrath, he whirled it in his hand and then hurled it with
great force at Karna's car. The son of Adhiratha then, with ten shafts,
cut off, as it coursed towards him with the effulgence of a large meteor,
the gold-decked dart thus hurled (by Bhima). [164] Thereupon, that dart
fell down, cut off into ten fragments by those sharp shafts of the Suta's
son, Karna, that warrior conversant with every mode of warfare, then
battling for the sake of his friends. Then, the son of Kunti took up a
shield decked with gold and a sword, desirous of obtaining either death
or victory, Karna, however, O Bharata, smiling the while, cut off that
bright shield of Bhima with many fierce shafts. Then, car-less, Bhima, O
king, deprived of his shield, became mad with rage. Quickly, then, he
hurled his formidable sword at Karna's car. That large sword, cutting off
the stringed bow of the Suta's son, fell down on the earth, O king, like
an angry snake from the sky. Then Adhiratha's son, excited with rage in
that battle, smilingly took up another bow destructive of foes, having a
stronger string, and tougher than the one he had lost. Desirous of
slaying the son of Kunti, Karna then began to shoot thousands of arrows,
O king, equipped with wings of gold and endued with great energy. Struck
by those shafts shot from Karna's bow, the mighty Bhima leaped into the
sky, filling Karna's heart with anguish. Beholding the conduct of Bhima,
in battle desirous of victory, the son of Radha beguiled him by
concealing himself in his car. Seeing Karna concealing himself with an
agitated heart on the terrace of his car, Bhima catching hold of Karna's
flagstaff, waited on the earth. All the Kurus and the Charanas highly
applauded that attempt of Bhima of snatching Karna away from his car,
like Garuda snatching away a snake. His bow cut off, himself deprived of
his car, Bhima, observant of the duties of his order, stood still for
battle, keeping his (broken) car behind him. The son of Radha, then, from
rage, in that encounter, proceeded against the son of Pandu who was
waiting for battle. Then those two mighty warriors, O king, challenging
as they approached each other, those two bulls among men, roared at each
other, like clouds at the close of summer. And the passage-at-arms that
then took place between those two engaged lions among men that could not
brook each other in battle resembled that of old between the gods and the
Danavas. The son of Kunti, however, whose stock of weapons was exhausted,
was (obliged to turn back) pursued by Karna. Beholding the elephants,
huge as hills that had been slain by Arjuna, lying (near), unarmed
Bhimasena entered into their midst, for impeding the progress of Karna's
car. Approaching that multitude of elephants and getting into the midst
of that fastness which was inaccessible to a car, the son of Pandu,
desirous of saving his life, refrained from striking the son of Radha.
Desirous of shelter, that subjugator of hostile cities viz., the son of
Pritha, uplifting an elephant that had been slain by Dhananjaya with his
shafts, waited there, like Hanumat uplifting the peak of
Gandhamadana. [165] Karna, however, with his shafts, cut off that elephant
held by Bhima. The son of Pandu, thereupon, hurled at Karna the fragments
of that elephant's body as also car-wheels and steeds. In fact, all
objects that he saw lying there on the field, the son of Pandu, excited
with rage, took up and hurled at Karna. Karna, however, with his sharp
arrows, cut off every one of those objects thus thrown at him. Bhima
also, raising his fierce fists that were endued with the force of the
thunder, desired to slay the Suta's son. Soon, however, he recollected
Arjuna's vow. The son of Pandu, therefore, though competent, spared the
life of Karna, from desire of not falsifying the vow that Savyasachin had
made. The Suta's son, however, with his sharp shafts, repeatedly caused
the distressed Bhima, to lose the sense. But Karna, recollecting the
words of Kunti, took not the life of the unarmed Bhima. Approaching
quickly Karna touched him with the horn of his bow. As soon, however, as
Bhimasena was touched with the bow, excited with rage and sighing like a
snake, he snatched the bow from Karna and struck him with it on the head.
Struck by Bhimasena, the son of Radha, with eyes red in wrath, smiling
the while, said unto him repeatedly these words, viz., 'Beardless eunuch,
ignorant fool and glutton.' And Karna said, 'Without skin in weapons, do
not fight with me. Thou art but a child, a laggard in battle! There, son
of Pandu, where occurs a profusion of eatables and drink, there, O
wretch, shouldst thou be but never in battle. Subsisting on roots,
flowers, and observant of vows and austerities, thou, O Bhima, shouldst
pass thy days in the woods for thou art unskilled in battle. Great is the
difference between battle and the austere mode of a Muni's life.
Therefore, O Vrikodara, retire into the woods. O child, thou art not fit
for being engaged in battle. Thou hast an aptitude for a life in the
woods. Urging cooks and servants and slaves in the house to speed, thou
art fit only for reproving them in wrath for the sake of thy dinner, O
Vrikodara! O Bhima, O thou of a foolish understanding, betaking thyself
to a Muni's mode of life, gather thou fruits (for thy food). Go to the
woods, O son of Kunti, for thou art not skilled in battle. Employed in
cutting fruits and roots or in waiting upon guests, thou art unfit, I
think, to take a part, O Vrikodara, in any passage-at-arms.' And, O
monarch, all the wrongs done to him in his younger years, were also
reminded by Karna in harsh words. And as he stood there in weakness,
Karna once more touched him with the bow. And laughing loudly, Vrisha
once more told Bhima those words, 'Thou shouldst fight with others, O
sire, but never with one like me. They that fight with persons like us
have to undergo this and else! Go thither where the two Krishnas are!
They will protect thee in battle. Or, O son of Kunti, go home, for, a
child as thou art, what business hast thou with battle?' Hearing those
harsh words of Karna, Bhimasena laughed aloud and addressing Karna said
unto him these words in the hearing of all, 'O wicked wight, repeatedly
hast thou been vanquished by me. How canst thou indulge, then, in such
idle boast? In this world the ancients witnessed the victory and defeat
of the great Indra himself. O thou of ignoble parentage, engage thyself
with me in an athletic encounter with bare arms. Even as I slew the
mighty Kichaka of gigantic frame, I would then slay thee in the very
sight of all kings.' Understanding the motives of Bhima, Karna, that
foremost of intelligent men, abstained from that combat in the very sight
of all the bowmen. Indeed, having made Bhima carless, Karna, O king,
reproved him in such boastful language in the sight of that lion among
the Vrishnis (viz., Krishna) and of the high-souled Partha. Then the
ape-bannered (Arjuna), urged by Kesava, shot at the Suta's son, O king,
many shafts whetted on stone. Those arrows adorned with gold, shot by
Partha's arms and issuing out of Gandiva, entered Karna's body, like
cranes into the Krauncha mountains. With those arrows shot from Gandiva
which entered Karna's body like so many snakes, Dhananjaya drove the
Suta's son from Bhimasena's vicinity. His bow cut off by Bhima, and
himself afflicted with the arrows of Dhananjaya, Karna quickly fled away
from Bhima on his great car. Bhimasena also, O bull among men, mounting
upon Satyaki's car, proceeded in that battle in the wake of his brother
Savyasachin, the son of Pandu. Then Dhananjaya, with eyes red in wrath,
aiming at Karna, quickly sped a shaft like the Destroyer urging forward
Death's self. That shaft shot from Gandiva, like Garuda in the welkin in
quest of a mighty snake, quickly coursed towards Karna. The son of Drona,
however, that mighty car-warrior, with a winged arrow of his, cut it off
in mid-air, desirous of rescuing Karna from fear of Dhananjaya. Then
Arjuna, excited with wrath, pierced the son of Drona with four and sixty
arrows, O king, and addressing him, said, 'Do not fly away, O Aswathaman,
but wait a moment.' Drona's son, however, afflicted with the shafts of
Dhananjaya, quickly entered a division of the Kaurava army that abounded
with infuriated elephants and teemed with cars. The mighty son of Kunti,
then, with the twang of Gandiva, drowned the noise made in that battle by
all other twangings of bows, of shafts decked with gold. Then, the mighty
Dhananjaya followed from behind the son of Drona who had not retreated to
a great distance, frightening him all the way with his shafts. Piercing
with his shafts, winged with the feathers of Kankas and peacocks, the
bodies of men and elephants and steeds, Arjuna began to grind that force.
Indeed, O chief of the Bharatas, Partha, the son of Indra, began to
exterminate that host teeming with steeds and elephants and men.'"



SECTION CXXXIX

"Dhritarashtra said, 'Day by day, O Sanjaya, my blazing fame is being
darkened. A great many warriors of mine have fallen. I think, all this is
due to the reverse brought about by time. Dhananjaya, excited with rage,
hath penetrated into my host which is protected by Drona's son, and Karna
and which, therefore, is incapable of being penetrated by the very gods.
United with those two of blazing energy viz., Krishna and Bhima, as also
with that bull among the Sinis, his prowess hath been increased. Since I
have heard of Dhananjaya's entry, grief is consuming my heart, like fire
consuming a heap of dry grass, I see that all the kings of the earth with
the ruler of the Sindhus amongst them, are affected by evil destiny.
Having done a great wrong to the diadem-decked (Arjuna), how can the
ruler of the Sindhus, if he falls within Arjuna's sight, save his life?
From circumstantial inference, I see, O Sanjaya, how can the ruler of the
Sindhus, if he falls within Arjuna's sight, save his life? From
circumstantial inference, I see, O Sanjaya, that the ruler of the Sindhus
is already dead. Tell me, however, truly how the battle raged. Thou art
skilled in narration, O Sanjaya, tell me truly how the Vrishni hero
Satyaki fought, who striving resolutely for Dhananjaya's sake, alone
entered in rage the vast force, disturbing and agitating it repeatedly,
like an elephant plunging into a lake overgrown with lotuses.'

"Sanjaya said, 'Beholding that foremost of men, viz., Bhima, to proceed,
afflicted with Karna's shafts in the midst, O king, or many heroes, that
foremost warrior amongst the Sinis followed him on his car. Roaring like
the clouds at the close of summer, and blazing like the autumnal sun, he
began to slaughter with his formidable bow the host of thy son, causing
it to tremble repeatedly. And as the foremost one of Madhu's race, O
Bharata, thus proceeded along the field on his car, drawn by steeds of
the hue of silver and himself roaring terribly, none amongst thy warriors
could check his progress. Then that foremost of kings, viz., Alamvusha,
full of rage, never retreating from battle, armed with bow, and clad in a
golden coat of mail rushing quickly, impeded the progress of Satyaki,
that foremost warrior of Madhu's race. The encounter, then, O Bharata,
that took place between them was such that its like had never been. All
thy warriors and the enemy, abstaining from the fight, became spectators
of that engagement between those two ornaments of battle. Then that
foremost of kings, viz., Alamvusha forcibly pierced Satyaki with ten
arrows. That bull of Sini's race, however, with shafts, cut all those
arrows before they could reach him. And once more, Alamvusha struck
Satyaki with three sharp arrows equipped with beautiful wings, blazing as
fire, and shot from his bow drawn to the ear. Those piercing through
Satyaki's coat of mail, penetrated into his body. Having pierced
Satyaki's body with those sharp and blazing arrows, endued with the force
of fire or the wind, Alamvusha forcibly struck the four steeds of
Satyaki, white as silver, with four other arrows. The grandson of Sini,
endued with great activity and prowess like that of (Kesava himself), the
bearer of the discus, thus struck by him, slew with four shafts of great
impetuosity the four steeds of Alamvusha. Having then cut off the head,
beautiful as the full moon and decked with excellent car-rings with a
broad-headed arrow, fierce as the Yuga-fire. Having slain that descendant
of many kings in battle, that bull among the Yadus, that hero capable of
grinding hostile hosts, proceeded towards Arjuna, O king, resisting, as
he went, the enemy's troops. Indeed, O king, thus careering in the midst
of the foe, the Vrishni hero, while proceeding in the wake (of Arjuna),
was seen repeatedly to destroy with his shafts the Kuru host, like the
hurricane dispersing gathering masses of clouds. Whithersoever that lion
among men desired to go, thither he was borne by those excellent steeds
of his, of the Sindhu breed, well-broken, docile, white as milk of the
Kunda flower or the moon or snow, and adorned with trappings of warriors,
viz., Duhsasana,--their commander. Those leaders of divisions,
encompassing the grandson of Sini on all sides in that battle, began to
strike him. That foremost one among the Satwatas, that hero, viz.,
Satyaki also, resisted them all with showers of arrows. Quickly checking
all of them by means of his fiery shafts, that slayer of foes, viz., the
grandson of Sini, forcibly uplifting his bow, O Ajamida, slew the steeds
of Duhsasana. Then, Arjuna and Krishna, beholding that foremost of men,
(viz., Satyaki) in that battle, became filled with joy."'



SECTION CXL

"Sanjaya said, 'Then the great bowmen of the Trigarta country owning
standards, adorned with gold, encompassed on all sides the mighty-armed
Satyaki, that warrior who accomplished with great activity everything
that demanded accomplishment and who, having penetrated into that host,
unlimited as the sea, was rushing against Duhsasana's car from desire of
Dhananjaya's success. Checking his course with a large throng of cars on
all sides, those great bowmen, excited with rage, covered him with
showers of arrows. Having penetrated into the midst of the Bharata army
which resembled a shoreless sea, and which, filled with the sound of
palms abounded with swords and darts and maces, Satyaki, of prowess
incapable of being baffled, alone vanquished his foes, those fifty
(Trigarta) princes shining brilliantly in that battle. On that occasion
we saw that the conduct of Sini's grandson in battle was extremely
wonderful. So great was the lightness (of his movements) that having seen
him on the west, we immediately saw him in the east. North, south, east,
west, and in the other subsidiary directions, that hero seemed to career
dancingly, as if he constituted a hundred warriors in his single self.
Beholding that conduct of Satyaki, endued with the sportive tread of the
lion, the Trigarta warriors, unable to bear his prowess fled away towards
(the division of) their own (countrymen). Then the brave warriors of the
Surasenas endeavoured to check Satyaki, striking him with showers of
shafts, like a driver striking an infuriated elephant with the hook. The
high-souled Satyaki struggled with them for a short space of time and
then that hero of inconceivable prowess began to fight with the Kalingas.
Transgressing that division of the Kalingas which was incapable of being
crossed, the mighty-armed Satyaki approached the presence of Dhananjaya,
the son of Pritha. Like a tired swimmer in water when he reaches the
land, Yuyudhana became comforted on obtaining the sight of Dhananjaya,
that tiger among men. Beholding him approach, Kesava, addressing Partha,
said, 'Yonder cometh the grandson of Sini, O Partha, following in thy
wake. O thou of prowess incapable of being baffled, he is thy disciple
and friend. That bull among men, regarding all the warriors as straw,
hath vanquished them. Inflicting terrible injuries upon the Kaurava
warriors, Satyaki, who is dear to thee as life, cometh towards thee, O
Kiritin! Having with his shafts crushed Drona himself and Kritavarman of
the Bhoja race, this Satyaki cometh to thee, O Phalguna! Intent on
Yudhishthira's good, having slain many foremost of warriors, the brave
Satyaki, skilled in weapons, is coming to thee, O Phalguna! Having
achieved the most difficult feat in the midst of the (Kaurava) troops,
the mighty Satyaki, desirous of obtaining thy sight cometh to thee, O son
of Pandu! Having on a single car fought in battle many mighty
car-warriors with the preceptor (Drona) on their head, Satyaki cometh to
thee, O Partha! Despatched by Dharma's son, this Satyaki cometh to thee,
O Partha, having pierced through the Kaurava army, relying on the might
of his own arms. Invincible in battle, that Satyaki, who hath no warrior
amongst the Kauravas equal to him, is coming to thee, O son of Kunti!
Having slain, countless warriors, this Satyaki cometh to thee, O Partha,
freed from amid the Kaurva troops, like a lion from amid a herd of kine.
Having strewn the earth with the faces, beautiful as the lotus, of
thousands of kings, this Satyaki is coming to thee, O Partha! Having
vanquished in battle Duryodhana himself with his brothers, and having
slain Jalasandha, Satyaki is coming quickly. Having caused a river of
blood for its mire, and regarding the Kauravas as straw, Satyaki cometh
towards thee.' The son of Kunti, without being cheerful, said these words
unto Kesava, 'The arrival of Satyaki, O mighty-armed one, is scarcely
agreeable to me. I do not, O Kesava, know how king Yudhishthira the Just
is. Now that he is separated from Satwata, I doubt whether he is alive; O
mighty-armed one, this Satyaki should have protected the king. Why then,
O Krishna, hath this one, leaving Yudhishthira followed in my wake? The
king, therefore, hath been abandoned to Drona. The ruler of the Sindhus
hath not yet been slain. There, Bhurisravas is proceeding against Satyaki
in battle. A heavier burthen hath been cast upon me on account of
Jayadratha. I should know how the ling is and I should also protect
Satyaki. I should also slay Jayadratha. The sun hangeth low. As regards
the mighty-armed Satyaki, he is tired; his weapons also have been
exhausted. His steeds as also their driver, are tired, O Madhava!
Bhurisravas, on the other hand, is not tired, he hath supporters behind
him, O Kesava! Will success be Satyaki's in this encounter? Having
crossed the very ocean, will Satyaki of unbaffled prowess, will that bull
amongst the Sinis, of great energy, succumb, obtaining (before him) the
vestige of a cow's foot? [166] Encountering that foremost one amongst the
Kurus, viz., the high-souled Bhurisravas, skilled in weapons, will
Satyaki have good fortune? I regard this, O Kesava, to have been an error
of judgment on the part of king Yudhishthira the Just. Casting of all
fear of the preceptor, he hath despatched Satyaki (from away his side).
Like a sky-ranging hawk after a peace of meat, Drona always endeavoureth
after the seizure of king Yudhishthira the Just. Will the king be free
from all danger?'



SECTION CXLI

"Sanjaya said, 'Beholding Satwata, invincible in battle coming (towards
Arjuna), Bhurisravas, in rage, O king, suddenly advanced towards him. He
of Kuru's race, then, O king, addressing that bull of Sini's race, said,
'By luck it, is thou that hast today come within the range of my vision.
Today in this; battle, I obtain the wish I had always cherished. If thou
dost not flee away from battle, thou wilt not escape me with life.
Slaying thee today in fight, thou that art ever proud of thy heroism, I
will, O thou of Dasarha's race, gladden the Kuru king Suyodhana. Those
heroes, viz., Kesava and Arjuna, will today together behold thee lying on
the field of battle, scorched with my arrows. Hearing that thou hast been
slain by me, the royal son of Dharma, who caused thee to penetrate into
this host, will today be covered with shame. Pritha's son, Dhananjaya,
will today behold my prowess when he sees thee slain and lying on the
earth, covered with gore. This encounter with thee hath always been
desired by me, like the encounter of Sakra with Vali in the battle
between the gods and the Asuras in days of old. Today I will give thee
dreadful battle, O Satwata! Thou shalt thence truly understand (the
measure of) my energy, might, and manliness. Slain by me in battle, thou
shalt today proceed to the abode of Yama, like Ravana's son (Indrajit)
slain by Lakshmana, the younger brother of Rama. Today, Krishna and
Partha and king Yudhishthira the Just, O thou of Madhu's race, witnessing
thy slaughter will, without doubt, be overcome with despondency and will
give up battle. Causing thy death today, O Madhava, with keen shafts, I
will gladden the wives of all those that have been slain by thee in
battle. Having come within the scope of my vision, thou shalt not escape,
like a small deer from within the range of a lion's vision.' Hearing
these words of his, Yuyudhana, O king, answered him with a laugh, saying,
'O thou of Kuru's race, I am never inspired with fear in battle. Thou
shalt not succeed in terrifying me with thy words only. He will slay me
in battle who will succeed in disarming me. He that will slay me in
battle will slay (foes) for all time to come. [167] What is the use of
such idle and long-winded boast in words? Accomplish in deed what thou
sayest. Thy words seem to be as fruitless as the roar of autumnal clouds.
Hearing, O hero, these roars of thine, I cannot restrain my laughter. Let
that encounter, O thou of Kuru's race, which has been desired by thee so
long, take place today. My heart, O sire, inspired as it is with the
desire of an encounter with thee, cannot brook any delay. Before slaying
thee, I shall not abstain from the fight, O wretch.' Rebuking each other
in such words, those two bulls among men, both excited with great wrath,
struck each other in battle, each being desirous of taking the other's
life. Those great bowmen both endued with great might, encountered each
other in battle, each challenging the other, like two wrathful elephants
in rut for the sake of a she-elephant in her season. And those two
chastisers of foes, viz., Bhurisravas and Satyaki, poured upon each other
dense showers of arrows like two masses of clouds. Then Somadatta's son,
having shrouded the grandson of Sini with swift coursing shafts, once
more pierced the latter, O chief of the Bharatas, with many keen shafts,
from desire of slaying him. Having pierced Satyaki with ten shafts,
Somadatta's son sped many other keen shafts at that bull amongst the
Sinis, from a desire of compassing his destruction. Satyaki, however, O
lord, cut off, with the power of his weapons, all those keen shafts of
Bhurisravas, O king, in the welkin, before, in fact, any of them could
reach him. Those two heroes, those two warriors that enhanced the fame of
the Kurus and the Vrishnis respectively, both of noble lineage, thus
poured upon each other their arrowy showers. Like two tigers fighting
with their claws or two huge elephants with their tusks they mangled each
other with shafts and darts, such as car-warriors may use. Mangling each
other's limbs, and with blood issuing out of their wounds, those two
warriors engaged in a gambling match in which their lives were at the
stake, checked and confounded each other. Those heroes of excellent
feats, those enhancers of the fame of the Kurus and the Vrishnis, thus
fought with each other, like two leaders of elephantine herds. Indeed,
those warriors, both coveting the highest region, both cherishing the
desire of very soon attaining the region of Brahman, thus roared at each
other. Indeed, Satyaki and Somadatta's son continued to cover each other
with their arrowy showers in the sight of the Dhartarashtras filled with
joy. And the people there witnessed that encounter between those two
foremost of warriors who were fighting like two leaders of elephantine
herds for the sake of a she-elephant in her season. Then each slaying the
other's steeds and cutting off the other's bow, those car-less combatants
encountered each other with swords in a dreadful fight. Taking up two
beautiful and large and bright shields made of bull's hide, and two naked
swords, they careered on the field. Stalking in circles and in diverse
other kinds of courses duly, those grinders of foes excited with rage,
frequently struck each other. Armed with swords, clad in bright armour,
decked with cuirass and Angadas, those two famous warriors showed diverse
kinds of motion. They wheeled about on high and made side-thrusts, and
ran about, and rushed forward and rushed upwards. And those chastisers of
foes began to strike each other with their swords. And each of them
looked eagerly for the dereliction of the other. And both of those heroes
leapt beautifully and both showed their skill in that battle, began also
to make skilful passes at each other, and having struck each other, O
king, those heroes took rest for a moment in the sight of all the troops.
Having with their swords cut in pieces each other's beautiful shield, O
king, decked with a hundred moons, those tigers among men, engaged
themselves in a wrestling encounter. Both having broad chests, both
having long arms, both well-skilled in wrestling, they encountered each
other with their arms of iron that resembled spiked maces. And they
struck each other with their arms, and seized each other's arms, and each
seized with his arms the other's neck. And the skill they had acquired by
exercise, contributed to the joy of all the warriors that stood as
spectators of the encounter. And as those heroes fought with each other,
O king, in that battle, loud and terrible were the sounds produced by
them, resembling the fall of the thunder upon the mountain breast. Like
two elephants encountering each other with the end of their tusks, or
like two bulls with their horns, those two illustrious and foremost
warriors of the Kuru and the Satwata races, fought with each other,
sometimes binding each other with their arms, sometimes striking each
other with their heads, sometimes intertwining each other's legs,
sometimes slapping their armpits, sometimes pinching each other with
their nails, sometimes clasping each other tightly, sometimes twining
their legs round each other's loins, sometimes rolling on the ground,
sometimes advancing, sometimes receding, sometimes rising up, and
sometimes leaping up. Indeed, those two and thirty kinds of separate
manoeuvres that characterise encounters of that kind.

"When Satwata's weapons were exhausted during his engagement with
Bhurisravas, Vasudeva said unto Arjuna, 'Behold that foremost of all
bowmen, viz., Satyaki, engaged in battle, deprived of car. He hath
entered the Bharata host, having pierced through it, following in thy
wake, O son of Pandu! He hath fought with all the Bharata warriors of
great energy. The giver of large sacrificial presents, viz., Bhurisravas,
hath encountered that foremost of warriors while tired with fatigue.
Desirous of battle, Bhurisravas is about to encounter. Then that warrior
invincible in battle, viz., Bhurisravas, excited with wrath, vigorously
struck Satyaki, O king, like an infuriated elephant striking an
infuriated compeer. Those two foremost of warriors, both upon their cars,
and both excited with wrath, fought on, king, Kesava, and Arjuna
witnessing their encounter. Then the mighty-armed Krishna, addressing
Arjuna, said, 'Behold, that tiger among the Vrishnis and the Andhakas has
succumbed to Somadatta's son. Having achieved the most difficult feats,
exhausted with exertion, he hath been deprived of his car. O Arjuna,
protect Satyaki, thy heroic disciple. See that foremost of men may not,
for thy sake, O tiger among men, succumb to Bhurisravas, devoted to
sacrifices. O puissant one, speedily do what is needed.' Dhananjaya, with
a cheerful heart addressing Vasudeva, said, 'Behold, that bull amongst
the Rurus and that foremost one among the Vrishnis are sporting with each
other, like a huge elephant mad with rage sporting with a mighty lion in
the forest. While Dhananjaya the son of Pandu was thus speaking, loud
cries of oh and alas arose among the troops, O bull of Bharata's race,
since the mighty-armed Bhurisravas, exerting vigorously struck Satyaki
and brought him down upon the ground. And like a lion dragging an
elephant, that foremost one of Kuru's race, viz., Bhurisravas, that giver
of profuse presents at sacrifices, dragging that foremost one amongst the
Satwatas, looked resplendent in that battle. Then Bhurisravas in that
encounter, drawing his sword from the scabbard, seized Satyaki by the
hair of his head and struck him at the chest with his feet. Bhurisravas
then was about to cut off from Satyaki's trunk his head decked with
ear-rings. For sometime, the Satwata hero rapidly whirled his head with
the arm of Bhurisravas that held it by the hair, like a potter's wheel
whirled round with the staff. Beholding Satwata thus dragged in battle by
Bhurisravas. Vasudeva once more, O king, addressed Arjuna and said,
'Behold, that tiger among the Vrishnis and the Andhakas, that disciple of
thine, O mighty-armed one, not inferior to thee in bowmanship, hath
succumbed to Somadatta's son. O Partha, since Bhurisravas is thus
prevailing over the Vrishni hero, Satyaki, of prowess incapable of being
baffled, the very name of the latter is about to be falsified. [168] Thus
addressed by Vasudeva the mighty-armed son of Pandu, mentally worshipped
Bhurisravas in that battle, saying, 'I am glad that, Bhurisravas, that
enhancer of the fame of the Kurus, is dragging Satyaki in battle, as if
in sport. Without slaying Satyaki that foremost one among the heroes of
the Vrishni race, the Kuru warrior is only dragging him like a mighty
lion in the forest dragging a huge elephant.' Mentally applauding the
Kuru warrior thus, O king, the mighty-armed Arjuna, the son of Pritha,
replied unto Vasudeva, saying, 'My eyes having rested upon of the
Sindhus, I could not, O Madhava, see Satyaki. I shall, however, for the
sake of that Yadava warrior, achieve a most difficult feat.' Having said
these words, in obedience to Vasudeva, the son of Pandu, fixed on Gandiva
a sharp razor-headed arrow. That arrow, shot by Partha's hand and
resembling a meteor flashing down from the firmament, cut off the Kuru
warrior's arm with the sword in the grasp and decked with Angada.'"



SECTION CXLII

"Sanjaya said, 'That arm (of Bhurisravas) decked with Angada and the
sword in its grasp (thus cut off), fell down on the earth to the great
grief of all living creatures. Indeed, that arm, which was to have cut
off Satyaki's head itself, cut off by the unseen Arjuna, quickly dropped
down on the earth, like a snake of five heads. The Kuru warrior,
beholding himself incapacitated by Partha abandoned his hold on Satyaki
and wrathfully reproved the son of Pandu.'

"Bhurisravas said, 'Thou hast, O son of Kunti, done a cruel and heartless
deed, since without being engaged with me, thou hast, unseen by me, cut
off my arm. Shalt thou not have to say unto Yudhishthira, the royal son
of Dharma, even this, viz., 'Bhurisravas, while otherwise engaged, was
slain by me in battle?' Wert thou taught this use of weapons by the
high-souled Indra or by Rudra, O Partha, or by Drona, or by Kripa? Thou
art, in this world, better acquainted with the rules about the use of
weapons than all others. Why then hast thou cut off in battle the arm of
a warrior who was not engaged with thee? The righteous never strike him
that is heedless, or him that is terrified, or him that is made carless,
or him that beggeth for life or protection, of him that hath fallen into
distress. Why, then, O Partha, hast thou perpetrated such an extremely
unworthy deed that is sinful, that is worthy only of a low wretch, and
that is practised by only a wicked bloke! A respectable person, O
Dhananjaya, can easily accomplish a deed that is respectable. A deed,
however, that is disrespectable becomes difficult of accomplishment by a
person that is respectable. A man quickly catches the behaviour of those
with whom and amongst whom he moves. This is seen in thee, O Partha!
Being of royal lineage and born, especially, in Kuru's race, how hast
thou fallen off from the duties of a Kshatriya, although thou wert of
good behaviour and observant of excellent vows. This mean act that thou
hast perpetrated for the sake of the Vrishni warrior, is without doubt,
conformable to Vasudeva's counsels. Such an act does not suit one like
thee. Who else, unless he were a friend of Krishna's, would inflict such
a wrong upon lone that is heedlessly engaged with another in battle? The
Vrishnis and the Andhakas are bad Kshatriyas, ever engaged in sinful
deeds, and are, by nature, addicted to disreputable behaviour. Why, O
Partha, hast thou taken them as model? Thus addressed in battle, Partha
replied unto Bhurisravas, saying, 'It is evident that with the
decrepitude of the body one's intellect also becomes decrepit, since, O
lord, all those senseless words have been uttered by thee. Although thou
knowest Hrishikesa and myself well, how is it that thou rebukest us thus?
Knowing as I do the rules of battle and conversant as I am with the
meaning of all the scriptures, I would never do an act that is sinful.
Knowing this well, thou rebukest me yet. The Kshatriyas fight with their
foes, surrounded by their own followers, their brothers, sires, sons,
relatives, kinsmen, companions, and friends. These also fight, relying on
the (strength of) arms of those they follow. Why, then, should I not
protect Satyaki, my disciple and dear kinsman, who is fighting for our
sake in this battle, regardless of life itself, that is so difficult of
being laid down. [169] Invincible in fight, Satyaki, O king, is my right
arm in battle. One should not protect one's own self only, when one goes
to battle, he, O king, who is engaged in the business of another should
be protected (by that other). Such men being protected, the king is
protected in press of battle. If I had calmly beheld Satyaki on the point
of being slain in great battle (and had not interfered for saying him),
sin would, then, owing to Satyaki's death, have been mine, for such
negligence! Why then dost thou become angry with me for my having
protected Satyaki? Thou rebukest me, O king, saying, 'Though engaged with
another, I have yet been maimed by thee.' In that matter, I answer, I
judged wrongly. Sometimes shaking my armour; sometimes riding on my car,
sometimes drawing the bow-string, I was fighting with my enemies in the
midst of a host resembling the vast deep, teeming with cars and elephants
and abounding with steeds and foot-soldiers and echoing with fierce
leonine shouts. Amongst friends and foes engaged with one another, how
could it be possible that the Satwata warrior was engaged with only one
person in battle? Having fought with many and vanquished many mighty
car-warriors, Satyaki had been tired. He himself, afflicted with weapons,
had become cheerless. Having, under such circumstances, vanquished the
mighty car-warrior, Satyaki, and brought him under thy control, thou
soughtest to display thy superiority. Thou. hadst desired to cut off,
with thy sword, the head of Satyaki in battle. I could not possibly
behold with indifference Satyaki reduced to that strait. [170] Thou
shouldst rather rebuke thy own self, since thou didst not take care of
thyself (when seeking to injure another). Indeed, O hero, how wouldst
thou have behaved towards one who is thy dependant?'

"Sanjaya continued, 'Thus addressed (by Arjuna), the mighty-armed and
illustrious Bhurisravas, bearing the device of the sacrificial stake on
his banner, abandoning Yuyudhana, desired to die according to the vow of
Praya. [171] Distinguished by many righteous deeds, he spread with his
left hand a bed of arrows, and desirous of proceeding to the region of
Brahman, committed his senses to the care of the deities presiding over
them. Fixing his gaze on the sun, and setting his cleansed heart on the
moon, and thinking of (the mantras in) the great Upanishad, Bhurisravas,
betaking himself to Yoga, ceased to speak. Then all the persons in the
entire army began to speak ill of Krishna and Dhananjaya and applauded
Bhurisravas, that bull among men. Though censured, the two Krishnas,
however, spoke not a word disagreeable (to the dying hero). The
stake-bannered Bhurisravas also, though thus applauded, felt no joy. Then
Pandu's son Dhanajaya, called also Phalguna, incapable of bearing thy
sons speaking in that strain, as also of putting up with their words and
the words of Bhurisravas, O Bharata, in grief and without an angry heart,
and as if for reminding them all, said these words, 'All the kings are
acquainted with my great vow, viz., that no one shall succeed in slaying
anybody that belongs to our side, as long as the latter is within the
range of my shafts. Remembering this, O stake-bannered one, it behoveth
thee not to censure me. Without knowing rules of morality, it is not
proper for one to censure others. That I have cut off thy arm while thou,
well-armed in battle, wert on the point of slaying (the unarmed) Satyaki,
is not all contrary to morality. But what righteous man is there, O sire,
that would applaud the slaughter of Abhimanyu, a mere child, without
arms, deprived of car, and his armour fallen off?' Thus addressed by
Partha, Bhurisravas touched the ground with his left arm the right one
(that had been lopped off). The stake-bannered Bhurisravas, O king of
dazzling effulgence, having heard those words of Partha, remained silent,
with his head hanging down. Then Arjuna said, 'O eldest brother of Sala,
equal to what I bear to king Yudhishthira the Just, or Bhima, that
foremost of all mighty persons, or Nakula, or Sahadeva, is the love I
bear to thee. Commanded by me as also by the illustrious Krishna, repair
thou to the region of the righteous, even where Sivi, the son of Usinara,
is.'

"Vasudeva also said, 'Thou hast constantly performed sacrifices and
Agnihotras. Go thou then, without delay, into those pure, regions of mine
that incessantly blaze forth with splendour and that are desired by the
foremost of deities with Brahma as their head, and becoming equal to
myself, be thou borne on the back to Garuda.'

"Sanjaya continued, 'Set free by Somadatta's son, the grandson of Sini,
rising up, drew his sword and desired to cut off the head of the
high-souled Bhurisravas. Indeed, Satyaki desired to slay the sinless
Bhurisravas, the eldest brother of Sala, that giver of plenty in
sacrifices who was staying with his, senses withdrawn from battle, who
had already been almost slain by the son of Pandu, who was sitting with
his arm lopped off and who resembled on that account a trunkless
elephant. All the warriors loudly censured him (for his intention). But
deprived of reason, and forbidden by Krishna and the high-souled Partha,
Bhima, and the two protectors of the two wheels (of Arjuna's car, viz.,
Yudhamanyu and Uttamaujas), and Aswatthaman, and Kripa and Karna, and
Vrishasena, and the ruler of the Sindhus also, and while the soldiers
were yet uttering shouts of disapproval, Satyaki stew Bhurisravas while
in the observance of his vow. Indeed, Satyaki, with his sword, cut off
the head of the Kuru warrior who had been deprived of his arm by Partha
and who was then sitting in Praya for freeing his soul from the body. The
warriors did not applaud Satyaki for that act of his in slaying that
perpetuator of Kuru's race who had before been almost slain by Partha.
The Siddhas, the Charanas, and the men there present, as also the gods,
beholding the Sakra-like Bhurisravas slain in that battle, through
sitting in the observance of that Praya vow, began to applaud him, amazed
at the acts, accomplished by him. Thy soldiers also argued the matter,
'It is no fault of the Vrishni hero. That which was pre-ordained has
happened. Therefore, we should not give way to wrath. Anger is the cause
of men's sorrow. It was ordained that Bhurisravas would be slain by the
Vrishni hero. There is no use of judging of its propriety or otherwise.
The Creator had ordained Satyaki to be the cause of Bhurisrava's death in
battle.'

"Satyaki said, 'Ye sinful Kauravas, wearing the outward garment of
righteousness, ye tell me, in words of virtue, that Bhurisravas should
not be slain. Where, however, did this righteousness of yours go when ye
slew in battle that child, viz., the son of Subhadra, while destitute of
arms? I had in a certain fit of haughtiness vowed that he who would,
throwing me down alive in battle, strike me with his foot in rage, he
would be slain by me even though that foe should adopt the vow of
asceticism. Struggling in the encounter, with my arms and eyes hale and
sound, ye had yet regarded me as dead. This was an act of folly on our
part. Ye bulls among the Kurus, the slaughter of Bhurisravas,
accomplished by me, hath been very proper! Partha, however, by cutting
off this one's arm with sword in grasp for fulfilling, from his affection
for me, his own vow (about protecting all on his side), hath simply
robbed me of glory. That which is ordained must happen. It is destiny
that works. Bhurisravas hath been slain in press of battle. What sin have
I perpetrated? In days of yore, Valmiki sang this verse on earth, viz.,
'Thou sayest, O ape, that women should not be slain. In all ages,
however, men should always, with resolute care, accomplish that which
gives pain to enemies.'

"Sanjaya continued, After Satyaki had said these words, none amongst the
Pandavas and the Kauravas, O king, said anything. On the other hand, they
mentally applauded Bhurisravas. No one there applauded the slaughter of
Somadatta's illustrious son who resembled an ascetic living in the woods,
or one sanctified with mantras in a great sacrifice, and who had given
away thousands of gold coins. The head of that hero, graced with
beautiful blue locks and eyes, red as those of pigeons, looked like the
head of a horse cut off in a Horse-sacrifice and placed on the
sacrificial altar. [172] Sanctified by his prowess and the death he
obtained at the edge of the weapon, the boon-giving Bhurisravas, worthy
of every boon, casting off his body in great battle, repaired to regions
on high, filling the welkin with his high virtues.'"



SECTION CXLIII

"Dhritarashtra said, 'Unvanquished by Drona, and Radha's son and Vikarna
and Kritavarman, how could the heroic Satyaki, never before checked in
battle, having after his promise to Yudhishthira crossed the ocean of the
Kaurava troops, being humiliated by the Kuru warrior Bhurisravas and
forcibly thrown on the ground?'

"Sanjaya said, 'Hear, O king, about the origin, in the past times, of
Sini's grandson, and of how Bhurisravas also came to be descended. This
will clear thy doubts. Atri had for son Soma. Soma's son was called
Vudha. Vudha had one son, of the splendour of the great Indra, called
Pururavas. Pururavas had a son called Ayus. Ayus had for his son Nahusha.
Nahusha had for his son Yayati who was a royal sage equal to a celestial.
Yayati had by Devayani Yadu for his eldest son. In Yadu's race was born a
son of the name of Devamidha of Yadu's race had a son named Sura,
applauded in the three worlds. Sura had for his son that foremost of men,
viz., the celebrated Vasudeva. Foremost in bowmanship, Sura was equal to
Kartavirya in battle. In Sura's race and equal unto Sura in energy was,
born Sini, O king! About this time, O king, occurred the Swayamvara. of
the high-souled Devaka's daughter, in which all the Kshatriyas were
present. In that self-choice, Sini vanquishing all the kings, quickly
took up on his car the princess Devaki for the sake of Vasudeva.
Beholding the princess Devaki on Sini's car, that bull among men, viz.,
the brave Somadatta of mighty energy could not brook the sight. A battle,
O king, ensued between the two which lasted for half a day and was
beautiful and wonderful to behold. The battle that took place between
those two mighty men was a wrestling encounter. That bull among men,
viz., Somadatta, was forcibly thrown down on the earth by Sini. Uplifting
his sword and seizing him by the hair, Sini struck his foe with his foot,
in the midst of many thousands of kings who stood as spectators all
around. At last, from compassion, he let him off, saying, 'Live!' Reduced
to that plight by Sini, Somadatta, O sire, under the influence of wrath
began to pay his adorations to Mahadeva for inducing the latter to bless
him. That great lord of all boon-giving deities viz., Mahadeva, became
gratified with him and asked him to solicit the boon he desired. The
royal Somadatta then solicited the following boon, 'I desire a soon, O
divine lord, who will strike Sini's son in the midst of thousands of
kings and who will in battle strike him with his foot.' Hearing these
words, O king, of Somadatta, the god saying, 'So be it,' disappeared then
and there. It was in consequence of the gift of that boon that Somadatta
subsequently obtained the highly charitable Bhurisravas for son, and it
was for this, Somadatta's son threw down Sini's descendant in battle and
struck him, before the eyes of the whole army, with his foot. I have now
told thee, O king, what thou hadst asked me. Indeed, the Satwata hero is
incapable of being vanquished in battle by even the foremost of men. The
Vrishni heroes are all of sure aim in battle, and are conversant with all
modes of warfare. They are vanquishers of the very gods, the Danavas and
the Gandharvas. They are never confounded. They always fight, relying
upon their own energy. They are never dependent on others. None, O lord,
are seen in this world to be equal to the Vrishni's. None, O bull of
Bharata's race, have been, are, or will be equal in might to the
Vrishni's. They never show disrespect to their kinsmen. They are always
obedient to the commands of those that are reverend in years. The very
gods and Asuras and Gandharvas, the Yakshas, the Uragas and the Rakshasas
cannot vanquish the Vrishni heroes, what need be said of men, therefore,
in battle? They never covet also the possessions of those that ever
render them aid on any occasion of distress. Devoted to the Brahmanas and
truthful in speech, they never display any pride although they are
wealthy. The Vrishnis regard even the strong as weak and rescue them from
distress. Always devoted to the gods, the Vrishnis are self-restrained,
charitable, and free from pride. It is for this that the prowess, [173] of
the Vrishnis is never baffled. A person may remove the mountains of Meru
or swim across the ocean but cannot defeat the Vrishnis. I have told thee
everything about which thou hadst thy doubts. All this, however, O king
of the Kurus, that is happening is due to thy evil policy, O best of
men!'"



SECTION CXLIV

"Dhritarashtra said, 'After the Kuru warrior Bhurisravas had been slain
under those circumstances, tell me, O Sanjaya, how proceeded the battle.'

"Sanjaya said, 'After Bhurisravas had proceeded to the other world, O
Bharata, the mighty-armed Arjuna urged Vasudeva, saying, "Urge the
steeds, O Krishna, to greater speed for taking me to the spot where king
Jayadratha is. O sinless one, the sun is quickly proceeding towards the
Asta hills. O tiger among men, this great task should be achieved by me.
The ruler of the Sindhus is, again, protected by many mighty car-warriors
among the Kuru army. Urge thou the steeds, therefore, O Krishna, in such
a way that I may, by slaying Jayadratha before the sun sets, make my vow
true.' Then the mighty-armed Krishna conversant with horse-lore, urged
those steeds of silvery hue towards the car of Jayadratha. Then, O king,
many leaders of the Kuru army, such as Duryodhana and Karna and
Vrishasena and the ruler of the Sindhus himself, rushed with speed, O
king, against Arjuna whose shafts were never baffled and who was
proceeding, on his car drawn by steeds of great fleetness. Vibhatsu,
however, getting at the ruler of the Sindhus who was staying before him,
and casting his glances upon him, seemed to scorch him with his eyes
blazing with wrath. Then, king Duryodhana, quickly addressed the son of
Radha. Indeed, O monarch, thy son Suyodhana said unto Karna, 'O son of
Vikartana, that time of battle hath come at last. O high-souled one,
exhibit now thy might. O Karna, act in such a way that Jayadratha may not
be slain by Arjuna! O foremost of men, the day is about to expire, strike
now the foe with clouds of shafts! If the day expire, O foremost of men,
victory, O Karna, will certainly be ours! If the ruler of the Sindhus can
be protected till the setting of the sun, then Partha, his vow being
falsified, will enter into blazing fire. O giver of honours, the
brothers, then, of Arjuna, with all their followers, will not be able to
live for even a moment in a world that is destitute of Arjuna! Upon the
death of the sons of Pandu, the whole of the earth, O Karna, with her
mountains and waters and forests, we will enjoy without a thorn on our
side! O giver of honours, it seems that Partha, who without ascertaining
what is practicable and what is impracticable, made this vow in battle,
was afflicted by destiny itself, his judgment having taken a misdirected
course! Without doubt, O Karna, the diadem-decked son of Pandu must have
made this vow about the slaughter of Jayadratha for his own destruction!
How, O son of Radha, when thou art alive will Phalguna succeed in slaying
the ruler of the Sindhus before the sun goes to the Asta hills? How will
Dhananjaya slay Jayadratha in battle when the latter is protected by the
king of the Madras and by the illustrious Kripa? How will Vibhatsu, who
seems to have been urged on by Fate, get at the ruler of the Sindhus when
the latter if protected by Drona's son, by myself, and Duhsasana? Many
are the heroes engaged in fight. The sun is hanging low in the sky.
Partha will not even get at Jayadratha in battle, O giver of honours. Do
thou therefore, O Karna, with myself and other brave and mighty
car-warriors, with Drona's son and the ruler of the Madras and Kripa
fight with Partha in battle, exerting thyself with the greatest firmness
and resolution.' Thus addressed by thy son, O sire, the son of Radha
replied unto Duryodhana, that foremost one among the Kurus, in these
words, 'Deeply hath my body been pierced in battle by the brave bowman
Bhimasena, capable of striking vigorously with repeated showers of
arrows. O giver of honours, that I am yet present in battle is because
that one like me should be present here. Scorched with the powerful
shafts of Bhimasena, every limb of mine is suffering from torturing pain
I shall, however, for all that, fight to the best of my powers. My life
itself is for thee. I shall strive my best so that this foremost one of
the sons of Pandu may not succeed in slaying the ruler of the Sindhus. As
long as I shall fight, shooting my whetted shafts, the heroic Dhananjaya,
capable of drawing the bow with even his left hand, will not succeed in
getting at the ruler of the Sindhus. All that a person, bearing love and
affection to thee and always solicitous of thy good, may do, shall be
done by me, O thou of Kuru's race! As regards victory, that depends on
destiny. I shall in battle today exert myself to my utmost for the sake
of the ruler of the Sindhus, and for achieving thy good. O king, victory,
however, is dependent on destiny. Relying on my manliness, I shall fight
with Arjuna today for thy sake, O tiger among men! Victory, however, is
dependent on destiny. O chief of the Kurus, let all the troops behold
today the fierce battle, making the very hair stand on end, that takes
place between myself and Arjuna.' While Karna and the Kuru king were thus
talking to each other in battle, Arjuna began, with his keen arrows, to
slaughter thy host. With his broad-headed arrows of great sharpness he
began to cut off in that battle the arms, looking like spiked clubs or
the trunks of elephants, of unreturning heroes. And the mighty-armed hero
also cut off their heads with whetted shafts. And Vibhatsu also cut off
the trunks of elephants and the necks of steeds and the Akshas of cars
all around, as also blood-dyed horsemen, armed with spears and lances,
with razor-faced arrows into two or three fragments. And steeds and
foremost of elephants and standards and umbrellas and bows and Yalk-tails
and heads fell fast on all sides. Consuming thy host like a blazing fire
consuming a heap of dry grass, Partha soon caused the earth to be covered
with blood. And the mighty and invincible Partha, of prowess incapable of
being baffled, causing an immense slaughter in that army of thine, soon
reached the ruler of the Sindhus. Protected by Bhimasena and by Satwata,
Vibhatsu, O chief of the Bharatas, looked resplendent like a blazing
fire. Beholding Phalguna in that state, the mighty bowmen of thy army,
those bulls among men, endued with wealth of energy, could not brook him.
Then Duryodhana and Karna and Vrishasena and the ruler of the Madras, and
Aswatthaman and Kripa and the ruler of the Sindhus himself, excited with
wrath and fighting for the sake of the Sindhu king, encompassed the
diadem-decked Arjuna on all sides. All those warriors, skilled in battle,
placing the ruler of the Sindhus at their back, and desirous of slaying
Arjuna and Krishna, surrounded Partha, that hero conversant with battle,
who was then dancing along the track of his car, producing fierce sounds
with the bowstring and his palms and resembling the Destroyer himself
with wide-opened mouth. The sun then had assumed a red hue in the sky.
Desirous of his (speedy) setting, the Kaurava warriors, bending their
bows with arms, resembling the (tapering) bodies of snake sped their
shafts in hundreds towards Phalguna, resembling the rays of the sun.
Cutting off those shafts thus sped towards him, into two, three, or eight
fragments the diadem-decked Arjuna, invincible in battle, pierced them
all in that encounter. Then Aswatthaman, bearing on his banner the mark
of a lion's tail, displaying his might, began, O king, to resist Arjuna.
Indeed, the son of Saradwata's daughter piercing Partha with ten shafts
and Vasudeva with seven, stayed in the track of Arjuna's car, protecting
the ruler of the Sindhus. Then, many foremost ones among the Kurus, great
car-warriors, all encompassed Arjuna, on all sides with a large throng of
cars. Stretching their bows and shooting countless shafts, they began to
protect the ruler of the Sindhus, at the command of thy son. We then
beheld the prowess of the brave Partha as also the inexhaustible
character of his shafts, and the might, too, of his bow Gandiva. Baffling
with his own weapons those of Drona's son and Kripa, he pierced every one
of those warriors with nine shafts. Then, Drona's son pierced him with
five and twenty arrows, and Vrishasena with seven, and Duryodhana pierced
him with twenty, and Karma and Salya each with three. And all of them
roared at him and continued to pierce him frequently, and shaking their
bows, they surrounded him on all sides. And soon they caused their cars
to be drawn up in a serried line around Arjuna. Desirous of the (speedy)
setting of the sun, those mighty car-warriors of the Kaurava army, endued
with great activity, began to roar at Arjuna, and shaking their bows,
covered him with showers of keen arrows like cloud pouring rain on a
mountain. Those brave warriors, with arms resembling heavy clubs, also
discharged on that occasion, O king, on Dhananjaya's body celestial
weapons. Having caused an immense slaughter in thy army, the mighty and
invincible Dhananjaya, of prowess incapable of being baffled came upon
the ruler of the Sindhus. Karna, however, O king, with his arrows,
resisted him in that battle in the very sight, O Bharata, of Bhimasena
and Satwata. The mighty-armed Partha, in the very sight of all the
troops, pierced the Suta's son, in return, with ten arrows, on the field
of battle. Then Satwata, O sire, pierced Karna with three arrows. And
Bhimasena pierced him with three arrows, and Partha himself, once more,
with seven. The mighty car-warrior, Karna, then pierced each of those
three warriors with sixty arrows. And thus, O king, raged that battle
between Karna alone (on one side) and the many (on the other). The
prowess, O sire, that we then beheld of the Suta's son was wonderful in
the extreme, since, excited with wrath in battle, he singly resisted
those three great car-warriors. Then the mighty-armed Phalguna, in that
battle, pierced Karna, the son of Vikartana, in all his limbs with a
hundred arrows. All his limbs bathed in blood, the Suta's son of great
prowess and bravery, pierced Phalguna in return with fifty arrows.
Beholding that lightness of hand displayed by him in battle, Arjuna
brooked it not. Cutting off his bow, that hero, viz., Dhananjaya, the son
of Pritha, quickly pierced Karna in the centre of the chest with nine
arrows, Then Dhananjaya, with great speed at a time, when speed was
necessary shot in that battle a shaft of solar effulgence for the
destruction of Karna. Drona's son, however, with a crescent-shaped arrow,
cut off that shaft as it coursed impetuously (towards Karna). Thus cut
off by Aswatthaman, that shaft fell down on the earth. Endued with great
prowess, the Suta's son, then, O king, took up another bow, and covered
the son of Pandu with several thousands of arrows. Partha, however, like
the wind dispersing flight of locusts, dispelled with his own arrows that
extraordinary shower of arrows issuing out of Karna's bow. Then Arjuna,
displaying his lightness of hands, covered Karna, in that battle, with
his arrows, in the very sight of all thy troops. Karna also, that slayer
of hosts, desirous of counteracting Arjuna's feat, covered Arjuna with
several thousands of arrows. Roaring at each other like two bulls, those
lions among men, those mighty car-warriors, shrouded the welkin with
clouds of straight shafts. Each rendered invisible by the other's arrowy
showers, they continued to strike each other. And they roared at each
other and pierced each other with their wordy darts, saying, 'I am
Partha, wait'--or, 'I am Karna, wait', O Phalguna! Indeed these two
heroes fought with each other wonderfully, displaying great activity and
skill. And the sight they presented was such that other warriors became
witnesses of that battle. And applauded by Siddhas, Charnas and Pannagas,
they fought with each other, O king, each desirous of slaying the other.
Then Duryodhana, O king addressing thy warriors, said, 'Carefully protect
the son of Radha! Without slaying Arjuna he would not abstain from
battle. Even this is what Vrisha told me.' Meanwhile, O monarch,
beholding the prowess of Karna, Arjuna, of white steeds, with four shafts
shot from the bow-string drawn to the ear, despatched the four steeds of
Karna to Yama's domain. And he also felled with a broad-headed arrow,
Karna's charioteer from his niche in the car. And he covered Karna
himself with clouds of shafts in the very sight of thy son. Thus shrouded
with arrows the steedless and driverless Karna, stupefied by that arrowy
shower, knew not what to do. Beholding him made carless, Aswatthaman, O
king, caused him to ride on his car, and continued to fight with Arjuna.
Then the ruler of the Madras pierced the son of Kunti with thirty arrows.
Saradwata's son pierced Vasudeva with twenty arrows. And he struck
Dhananjaya also with a dozen shafts. And the ruler of the Sindhus pierced
each with four arrows, and Vrishasena also pierced each of them, O king,
with seven arrows. Kunti's son, Dhananjaya, pierced all of them in
return. Indeed, piercing Drona's son with four and sixty shafts, and the
ruler of the Madras with a hundred, and the Sindhu king with ten
broad-headed arrows, and Vrishasena with three arrows and Saradwata's son
with twenty, Partha uttered a loud shout. Desirous of baffling the vow of
Savyasachin, thy warriors, excited with wrath, quickly rushed at
Dhananjaya from all sides. Then Arjuna, frightening the Dhartarashtras,
invoked into existence the Varuna weapon on all sides. The Kauravas,
however, on their costly cars, pouring showers of arrows, advanced
against the son of Pandu. But, O Bharata, in course of that stupefying
and fierce engagement, fraught with the greatest confusion, that price,
viz., Arjuna, decked with diadem and gold chain never lost his senses. On
the other hand, he continued to pour showers of arrows. Desirous of
recovering the kingdom and recollecting all the wrongs he had suffered
for twelve years in consequence of the Kurus, the high-souled and
immeasurable Arjuna darkened all the points of the compass with shafts
from Gandiva. The welkin seemed ablaze with meteors. Innumerable crows,
alighting from the sky, perched on the bodies (of dead combatants).
Meanwhile, Arjuna continued to slay the foe with his Gandiva, like
Mahadeva slaying the Asuras with his Pinaka equipped with tawny
string. [174] Then the illustrious Kiritin, that subjugator of (hostile)
ranks, dispersing the shafts of the foe by means of his own formidable
bow, slaughtered with his arrows many foremost ones among the Kurus,
mounted on their foremost of steeds and elephants. Then many kings,
taking up heavy maces and clubs of iron and swords and darts and diverse
other kinds of powerful weapons, assuming terrible forms, rushed suddenly
against Partha in that battle. Then Arjuna, bending with his arms his
formidable bow Gandiva which resembled the bow of Indra himself and whose
twang was as loud as the roar of the clouds congregating at the end of
the Yuga, and laughing the while, went on consuming thy troops and
increasing the population of Yama's kingdom. Indeed, that hero caused
those enraged warriors with their cars and elephants and with the
foot-soldiers and bowmen supporting them, to be deprived of their arms
and lives and thus to swell the population of Yama's domain.'"



SECTION CXLV

"Sanjaya said, 'Hearing the twang, resembling the loud call of Death
himself or the frightful peal of Indra's thunder, of Dhananjaya's bow,
while he stretched it, that host of thine, O king, anxious with fear and
exceedingly agitated, became like the waters of the sea with fishes and
makaras within them, ruffled into mountain-like waves and lashed into
fury by the hurricane that arises at the end of the Yuga. Then
Dhananjaya, the son of Pritha, careered in battle in such a way that he
was seen at the same time to be present in all directions, displaying his
wonderful weapons. Indeed, so light-handed was the son of Pandu that we
could not mark when he took out his shafts, O king, when he fixed them on
the bow-string, when he stretched the bow, and when he let them off. Then
the mighty-armed one, O king, excited with wrath, invoked into existence
the invincible Aindra weapon, frightening all the Bharatas. Hundreds and
thousands of blazing shafts of fiery mouths, inspired by mantras with the
force of celestial weapons, flowed from it. With those shafts resembling
fire or the rays of the sun, coursing with fierce impetuosity, the welkin
became incapable of being gazed at, as if filled with flashing meteors.
Then that darkness which had been caused by the Katirava with their
arrows, which was incapable of being dispersed even in imagination by
others, the son of Pandu, careering around and displaying his prowess,
destroyed by means of those shafts of his that were inspired by means of
mantras with the force of celestial weapons, like the sun himself
speedily dispersing at dawn of day the darkness of night by means of his
rays. Then the puissant Arjuna, with those blazing shafts of his, sucked
the lives of thy warriors like the summer sun sucking with his hot rays
the waters of tanks and lakes. Indeed, showers of shafts endued with the
force of celestial weapons, (shot by Arjuna) covered the hostile army
like the rays of the sun covering the earth. Other arrows of fierce
energy, sped (by Dhananjaya), quickly entered the hearts of (hostile)
heroes, like dear friends. Indeed, those brave warriors that came in that
battle before Arjuna, all perished like insects approaching a blazing
fire. Thus crushing the lives of his foes and their fame, Partha careered
in that battle like Death in embodied form. Heads decked with diadems,
massive arms, adorned with Angadas, and ears with ear-rings of the foes,
Partha, cut off with his shafts. The arms, with spears, of
elephant-riders; those, with lances, of horsemen; those, with shields, of
foot-soldiers; those with bows, of car-warriors; and those, with whips
and goads, of charioteers the son of Pandu cut off. Indeed, Dhananjaya
looked resplendent with his shafts of blazing points that seemed to
constitute his rays, like a blazing fire with incessant sparks and rising
flames. The hostile kings, mustering all their resolution, could not even
gaze at Dhananjaya, that foremost of all bearers of arms, that hero equal
to the chief of the gods himself, that bull among men, seen at the same
time in all directions on his car, scattering his mighty weapons, dancing
in the tract of his car, and producing deafening sounds with his
bowstring and palms, and resembling the midday sun of scorching rays in
the firmament. Bearing his shafts of blazing points, the diadem-decked
Arjuna looked beautiful like a mighty mass of rain-charged clouds in the
season of rains decked with a rainbow. When that perfect flood of mighty
weapons was set in motion by Jishnu, many bulls among warriors sank in
that frightful and unfordable flood. Strewn with infuriated elephants
whose trunks or tusks had been cut off, with steeds deprived of hoofs or
necks, with cars reduced to pieces, with warriors having their entrails
drawn out and others with legs or other limbs cut off, with bodies lying
in hundreds and thousands that were either perfectly still or moving
unconsciously, we beheld the vast field, on which Partha battled,
resembled the coveted arena of Death, O king, enhancing the terrors of
the timid, or like the sporting ground of Rudra when he destroyed
creatures in days of old. Portions of the field, strewn with the trunks
of elephants cut off with razor-headed arrows, looked as if strewn with
snakes. Portions, again, covered with the cut-off heads of warriors,
looked as if strewn with garlands of lotuses. Variegated with beautiful
head-gear and crowns, Keyuras and Angadas and car-rings with coats of
mail decked with gold, and with the trappings and other ornaments of
elephants and steeds, and scattered over with hundreds of diadems, lying
here and there, and the earth looked exceedingly beautiful like a new
bride. Dhananjaya then caused a fierce and terrible river full of fearful
objects and enhancing the fear of the timid, to flow resembling the
Vaitarani itself. The marrow and fat (of men and animals) formed its
mire. Blood formed its current. Full of limbs and bones, it was
fathomless in depth. The hairs of creatures formed its moss and weeds.
Heads and arms formed the stones on its shores. It was decked with
standards and banners that variegated its aspect. Umbrellas and bows
formed the waves. And it abounded with bodies of huge elephants deprived
of life, and it teemed with cars that formed hundreds of rafts floating
on its surface. And the carcases of countless steeds formed its banks.
And it was difficult to cross in consequence of wheels and yokes and
shafts and Akshas and Kuveras of cars, and spears and swords and darts
and battle-axes and shafts looking like snakes. And ravens and kankas
formed its alligators. And jackals, forming its Makaras, made in
terrible. And fierce vultures formed its sharks. And it became frightful
in consequence of the howls of jackals. And it abounded with capering
ghosts and Pisachas and thousands of other kinds of spirits. And on it
floated countless bodies of warriors destitute of life. Beholding that
prowess of Arjuna whose visage then resembled that of the Destroyer
himself, a panic, such as had never occurred before, possessed the Kurus
on the field of battle. The son of Pandu, then, baffling with his weapons
those of the hostile heroes, and engaged in achieving fierce feats, gave
all to understand that he was a warrior of fierce feats. Then Arjuna
transgressed all those foremost of car-warriors, like the midday sun of
scorching rays in the firmament, no one amongst the creatures there could
even look at him. The shafts issuing out of the bow Gandiva of that
illustrious hero in that battle, seemed to us to resemble a row of cranes
in the welkin. Baffling with his own the weapons of all those heroes, and
showing by the terrible achievements in which he was engaged that he was
a warrior of fierce feats. Arjuna, desirous of slaying Jayadratha,
transgressed all those foremost of car-warriors, stupefying them all by
means of his shafts. Shooting his shafts on all sides, Dhananjaya, having
Krishna for his charioteer, presented a beautiful sight by careering with
great speed on the field of battle. The shafts in the welkin, by hundreds
and thousands, of that illustrious hero, seemed to course incessantly
through the sky. We never could notice when that mighty bowman took out
his shafts, when indeed, that son of Pandu aimed them, and when he let
them off. Then, O king, filling all the points of the compass with his
shafts and afflicting all the car-warriors in battle, the son of Kunti
proceeded towards Jayadratha and pierced him with four and sixty straight
arrows. Then the Kuru warriors, beholding the son of Pandu proceeded
towards Jayadratha, all abstained from battle. In fact, those heroes
became hopeless of Jayadratha's life. Every one amongst thy warriors that
rushed in that fierce battle against the son of Pandu, had his body
deeply pierced, O lord, with a shaft of Arjuna. The mighty car-warrior
Arjuna, that foremost of victorious persons, with his shafts blazing as
fire made thy army teem with headless trunks. [175] Indeed, O king, thus
creating a perfect confusion in thy host consisting of four kinds of
forces, the son of Kunti proceeded towards Jayadratha, And he pierced the
son of Drona. with fifty shafts and Vrishasena with three. And the son of
Kunti mildly struck Kripa with nine arrows, and he struck Salya with
sixteen arrows and Karna with two and thirty. And piercing the ruler of
the Sindhus then with four and sixty arrows, he uttered a leonine shout.
The ruler of the Sindhus, however, thus pierced by the wielder of Gandiva
with his arrows, became filled with rage and unable to brook it, like an
elephant when pierced with the hook. Bearing the device of the boar on
his banner, he quickly sped towards Phalguna's car many straight shafts
equipped with vulturine feathers, resembling angry snakes of virulent
poison, well-polished by the hands of the smith, and shot from his bow
drawn to the fullest stretch. Then piercing Govinda with three shafts, he
struck Arjuna with six. And then he pierced the steeds of Arjuna with
eight arrows and his standard also with one. Then Arjuna, baffling the
keen arrows sped by the ruler of the Sindhus, cut off at the same time,
with a pair of shafts, the head of Jayadratha's driver and the
well-decked standard also of Jayadratha. Its stay cut off and itself
pierced and struck with arrows, that standard fell down like a flame of
fire. Meanwhile, the sun was going down quickly. Janardana then quickly
addressed the son of Pandu and said, 'Behold, O Partha, the ruler of the
Sindhus hath, by six mighty and heroic car-warriors, been placed in
their-midst! Jayadratha also, O mighty-armed one, is waiting there in
fear! Without vanquishing those six car-warriors in battle, O bull among
men, thou wilt never be able to slay the ruler of the Sindhus even if
thou exertest thyself without intermission. I shall, therefore, resort to
Yoga for shrouding the sun. Then the ruler of the Sindhus will (in
consequence) behold the sun to have set. Desirous of life, O lord,
through joy that wicked wight will no longer, for his destruction,
conceal himself. Availing yourself of that opportunity, thou shouldst
then, O best of the Kurus, strike him. Thou shouldst not give up the
enterprise, thinking the sun to have really set.' Hearing these words,
Vibhatsu replied unto Kesava, saying, 'Let it be so.' Then Krishna
otherwise called Hari, possessed of ascetic powers, that lord of all
ascetics, having taken recourse to Yoga, created that darkness. Thy
warriors, O king, thinking the sun to have set were filled with delight
at the prospect of Partha's laying down his life. Indeed, thy warriors,
not seeing the sun, were filled with gladness. All of them stood, with
heads thrown backwards. King Jayadratha also was in the same attitude.
And while the ruler of the Sindhus was thus beholding the sun, Krishna,
once more addressing Dhananjaya said these words, 'Behold, the heroic
ruler of the Sindhus is now looking at the sun, casting off his fear of
thee, O foremost one among the Bharatas! This is the hour, O mighty-armed
one, for the slaughter of that wicked-souled wretch. Speedily cut off the
head and make thy vow true.' Thus addressed by Kesava the valiant son of
Pandu began to slaughter thy host with his arrows resembling the sun or
fire in splendour. And he pierced Kripa with twenty arrows and Karna with
fifty. And he struck Salya and Duryodhana each with six. And he pierced
Vrishasena with eight arrows and the ruler of the Sindhus himself with
sixty. And the mighty-armed son of Pandu, O king, deeply piercing with
his arrows the other warriors of thy host, rushed against Jayadratha.
Beholding him in their presence like a swelling fire with its tongue of
flame outstretched, the protectors of Jayadratha were sorely puzzled.
Then all the warriors, O king, desirous of victory bathed the son of
Indra in that battle with torrents of arrows. Shrouded with incessant
showers of arrows, the son of Kunti, that mighty-armed and unvanquished
descendant of Kuru, became filled with rage. Then that tiger among men,
viz., the son of Indra, desirous of slaughtering thy host, created a
thick net of arrows. Then those warriors of thine, O king, thus
slaughtered in battle by that hero, abandoned the ruler of the Sindhus in
fear and fled away. And they fled away in such a manner that no two
persons could be seen flying together. The prowess that we then beheld of
Kunti's son was extremely wonderful. Indeed, the like of what that
illustrious warrior then did had never been nor will ever be. Like Rudra
himself slaughtering creatures, Dhananjaya slaughtered elephants and
elephant-riders, horses and horse-riders, and (car-warriors and)
car-drivers. I did not in that battle, O king, see a single elephant or
steed or human warrior that was not struck with Partha's shafts. Their
vision blurred by dust and darkness, thy warriors became perfectly
cheerless and unable to distinguish one another. Urged on by fate and
with their vital limbs cut open and mangled with shafts, they began to
wander or, limp, or fall down. And some amongst them, O Bharata, became
paralysed and some became deathly pale. During that terrible carnage
resembling the slaughter of creatures at the end of the Yuga, in that
deadly and fierce battle from which few could escape with life, the earth
became drenched with gore and the earthy dust that had arisen disappeared
in consequence of the showers of blood that fell and the swift currents
of wind that blew over the field. So deep was that rain of blood that the
wheels of cars sank to their naves. Thousands of infuriated elephants
endued with great speed, O king, of thy army, their riders slain and
limbs mangled, fled away, uttering cries of pain and crushing friendly
ranks with their tread. Steeds destitute of riders and foot-soldiers
also, O king, fled away, O monarch, from fear, struck with the shafts of
Dhananjaya. Indeed, thy soldiers, with dishevelled hair and deprived of
their coats of mail, with blood streaming out of their wounds, fled away
in terror, leaving the field of battle. And some, deprived of the power
of motion as if their lower limbs had been seized by alligators, remained
on the field. And others concealed themselves behind and under the bodies
of slain elephants Routing thy host thus, O king, Dhananjaya began to
strike with terrible shafts the protectors of the ruler of the Sindhus
with his arrowy showers, Karna and Drona's son and Kripa and Salya and
Vrishasena and Duryodhana. So quick was he in the use of weapons that no
one could mark when Arjuna took out his arrows, when he fixed them on the
bowstring, when he stretched---the bow and let them off. Indeed, while
striking the foe, his bow was seen incessantly drawn to a circle. His
arrows also were seen incessantly issuing out of his bow and scattered in
all directions. Then cutting off Karna's bow as also of Vrishasena's,
Arjuna felled Salya's driver from his niche in the car, with a
broad-headed arrow. With many arrows that foremost of victors, viz.,
Dhananjaya, then deeply pierced in that battle Kripa and Aswatthaman,
related as uncle and nephew to each other. Sorely afflicting those mighty
car-warriors of thy army thus, the son of Pandu took up a terrible arrow
of fiery splendour. Looking like the thunderbolt of Indra, and inspired
with divine mantras, that formidable arrow was capable of bearing any
strain. And it had been always worshipped with incense and garlands of
flowers. Duly inspiring it (by mantras) with the force of the
thunderbolt, that descendant, of Kuru, viz., the mighty-armed Arjuna,
fixed it on Gandiva. When that arrow of fiery effulgence was fixed on the
bowstring, loud shouts, O king, were heard in the welkin. Then Janardana,
once more addressing Arjuna, quickly said, 'O Dhananjaya, quickly cut off
the head of the wicked-souled ruler of the Sindhus! The sun is about to
get at the mountain of Asta. Listen, however, to the words I say about
the slaughter of Jayadratha. The father of Jayadratha is Vriddhakshatra
known all over the world. It was after a long time that he got
Jayadratha, that slayer of foes, for his son. (At the birth of the son)
an incorporeal and invisible voice, deep as that of the clouds or of the
drum, said unto king Vriddhakshatra. 'This thy son, O lord, amongst men
in this world will become worthy of the two races (viz., the Solar and
the Lunar) in respect of blood, behaviour, self-restraint and the other
attributes. He will become one of the foremost of Kshatriyas, and will
always be worshipped by heroes. But while struggling in battle, some bull
among the Kshatriyas, some conspicuous person in the world, excited with
wrath, will cut off this one's head.' That chastiser of foes, viz., the
(old) ruler of the Sindhus, hearing these words, reflected for sometime.
Overwhelmed with affection for his son, he summoned all his kinsmen and
said, 'That man who will cause the head of my son to fall on the earth
while the latter, struggling in battle, will be bearing a great burthen,
I say that the head of that man will certainly crack into a hundred
pieces.' Having spoken these words and installed Jayadratha on the
throne, Vriddhakshatra, repairing to the woods, devoted himself to
ascetic austerities. Endued with great energy, he is still engaged in the
observance of the austerest of penances outside this very
Samantapanchaka, O ape-bannered one! Therefore, cutting off Jayadratha's
head in this dreadful battle, thou, O slayer of foes, shouldst, O
Bharata, by thy fierce celestial weapon of wonderful feats, quickly throw
that head decked with car-rings upon the lap of Vriddhakshatra himself, O
younger brother of the son of the Wind-god! If thou fellest Jayadratha's
head on the earth, thy own head, then, without doubt, will crack into a
hundred fragments. Aided by thy celestial weapon, do thee deed in such a
way that the lord of earth viz., the old Sindhu king, may not know that
it is done. Truly, O Arjuna, there is nothing in the three worlds which
thou canst not achieve or do, O son of Vasava!' Hearing these words (of
Krishna), Dhananjaya, licking the corners of his mouth, quickly shot that
arrow which he had taken up for Jayadratha's slaughter, that arrow, viz.,
whose touch resembled that of Indra's thunder, which was inspired with
mantras and converted into a celestial weapon, which was capable of
bearing any strain, and which had always been worshipped with incense and
garlands. That shaft, sped from Gandiva, coursing swiftly, snatched
Jayadratha's head away, like a hawk snatching away a smaller bird from
the top of a tree. Dhananjaya, then, with his shafts, sent that head
along in the welkin (without allowing it to fall down). For grieving his
foes and gladdening his friends, the son of Pandu, by shooting his shafts
repeatedly at it, sent that head outside the limits of Samantapanchaka.
Meanwhile, king Vriddhakshatra, the father of thy son-in-law, endued with
great energy, was, O sire, engaged in his evening prayers. Decked with
black locks and adorned with ear-rings, that head of Jayadratha was
thrown upon Vriddhakshatra's lap, as the latter was saying his prayers in
a sitting posture. Thus thrown on his lap, that head decked with
car-rings, O chastiser of foes, was not seen by king Vriddhakshatra. As
the latter, however, stood up after finishing his prayers it suddenly
fell down on the earth. And as the head of Jayadratha fell down on the
earth, the head of Vriddhakshatra, O chastiser of foes, cracked into a
hundred pieces. At the sight of this, all creatures were filled with
wonder. And all of them applauded Vasudeva and the mighty Vibhatsu.

"After, O king, the ruler of the Sindhus had been slain by the
diadem-decked Arjuna, that darkness, O bull of Bharata's race, was
withdrawn by Vasudeva. Thy sons with their followers, O king, thus, came
to know subsequently that the darkness, they had seen, had all been an
illusion produced by Vasudeva. Even thus, O king, was thy son-in-law, the
ruler of the Sindhus, having caused eight Akshauhinis to be slaughtered,
himself slain by Partha of inconceivable energy. Beholding Jayadratha,
the ruler of the Sindhus slain, tears of sorrow fell from the eyes of thy
sons. After Jayadratha, O king, had been slain by Partha, Kesava blew his
conch and that scorcher of foes, viz., the mighty-armed Arjuna also blew
his; Bhimasena also, in that battle, as if for sending a message to
Yudhishthira, filled the welkin with a tremendous leonine shout.
Yudhishthira, the son of Dharma, bearing that tremendous shout understood
that the ruler of the Sindhus had been slain by the high-souled Phalguna.
With sounds of drums and other instruments he gladdened the warriors of
his own army, and proceeded against the son of Bharadwaja from desire of
battle. Then commenced, O king, after the sun had set, a fierce battle
between Drona and the Somakas, that made the very hair stand on end.
Desirous of slaying him, those mighty car-warriors after the fall of
Jayadratha, fought with the son of Bharadwaja, exerting themselves to
their utmost. Indeed, the Pandavas, having got the victory by slaying the
ruler of the Sindhus fought with Drona, intoxicated with success. Arjuna,
also, O king, having slain king Jayadratha, fought with many mighty
car-warriors of thy army. Indeed, that hero decked with diadem and
garlands, having accomplished his former vow, began to destroy his foes
like the chief of the celestials destroying the Danavas, or the sun
destroying darkness.'



SECTION CXLVI

"Dhritarashtra said, 'Tell me, O Sanjaya, what did my warriors do after
the heroic ruler of the Sindhus had been slain, by Arjuna.'

"Sanjaya said, 'Beholding the ruler of the Sindhus, O sire, slain in
battle by Partha, Kripa, the son of Saradwat, under the influence of
wrath, covered the son of Pandu with a dense shower of arrows. Drona's
son also, on his car, rushed against Phalguna, the son of Pritha. Those
two foremost of car-warriors began from their cars to shower from
opposite directions upon the son of Pandu their keen arrows. That
foremost of car-warriors, viz., the mighty-armed Arjuna, afflicted by
those arrowy showers of (Kripa and Drona's son) felt great pain. Without
desiring, however, to slay his preceptor (Kripa) as also the son of (his
other preceptor) Drona, Dhananjaya, the son of Kunti, began to act like a
preceptor in arms. Baffling with his own weapons those of both
Aswatthaman and Kripa, he sped at them, without desiring to slay them,
shafts that coursed mildly. Those shafts, however (though mildly), shot
by Jaya struck the two with great force, and in consequence of their
number, caused great pain to Kripa and his nephew. Then Saradwat's son, O
king, thus afflicted with the arrows of Arjuna, lost all strength and
swooned away on the terrace of his car. Understanding his master
afflicted with shafts to be deprived of his senses, and believing him to
be dead, the driver of Kripa's car bore Kripa away from the fight. And
after Kripa, the son of Saradwat, had thus been borne away from the
battle, Aswatthaman also, from fear, fled away from the son of Pandu.
Then the mighty bowman, Partha, beholding the son of Saradwat afflicted
with shafts and in a swoon, began to indulge, on his car, in piteous
lamentations. With a tearful face and in great dejection of heart, he
uttered these words: Beholding all this (in his mental vision), Vidura of
great wisdom had, on the birth of the wretched Suyodhana, that
exterminator of his race, said unto Dhritarashtra, 'Let this wretch of
his race be soon killed. Owing to him, a great calamity will overtake the
foremost ones of Kuru's race.` Alas, these words of the truth-telling
Vidura have come to be true. It is for him that I behold my preceptor
today lying on a bed of arrows. Fie on the practices of Kshatriya! Fie on
my might and prowess! Who else like me would fight with a Brahmana that
is, besides his preceptor? Kripa is the son of a Rishi; he is, again, my
preceptor; he is also the dear friend of Drona. Alas, he lieth stretched
on the terrace of his car, afflicted with my arrows. Though not wishing
it, I have still been the means of crushing him with my shafts. Lying
senseless on the terrace of his car, he paineth my heart exceedingly.
Even though he afflicted me with shafts, I should still have only looked
at that warrior of dazzling splendour (without striking him in return).
Struck with numerous shafts of mine, he hath gone the way of all
creatures. By that he hath pained me more than even the slaughter of my
own son. Behold, O Krishna, to what plight he hath been reduced, thus
lying miserably and in a senseless state on his own car. Those bulls
among men that give desirable objects unto their preceptors after
obtaining knowledge from them, attain to godhead. Those lowest of mortals
on the other hand, who, after obtaining knowledge from their preceptors
strike the latter, those wicked men, go to hell. Without doubt, this act
that I have done will lead me to hell. I have deeply pierced my preceptor
on his car with showers of arrows. While studying the science of arms at
his feet, Kripa told me in those days, 'Do not, O thou of Kuru's race,
ever strike thy preceptor. That command of my righteous and high-souled
preceptor I have not obeyed, for I have struck, the very Kripa himself
with my shafts. I bow to that worshipful son of Gotama, to that
unretreating hero. Fie on me, O thou of Vrishni's race, since I have
struck even him.' While Savyasachin was thus lamenting for Kripa, the son
of Radha, beholding the ruler of the Sindhu slain, rushed towards him.
Seeing the son of Radha thus rushing towards Arjuna the two Panchala
princes and Satyaki suddenly rushed towards him. The mighty car-warrior,
Partha, beholding the son of Radha advancing, smilingly addressed the son
of Devaki and said, 'Yonder cometh the son of Adhiratha against the car
of Satyaki. Without doubt, he is unable to bear the slaughter of
Bhurisravas in battle. Urge my steeds, O Janardana, towards the spot
whither Karna cometh. Let not Vrisha (Karna) cause the Satwata hero to
follow in the wake of Bhurisravas.' Thus addressed by Savyasachin, the
mighty-armed Kesava, endued with great energy, replied in these opportune
words, 'The mighty-armed Satyaki is singly a match for Karna, O son of
Pandu! How much superior then will this bull among the Satwatas be when
he is united with the two sons of Drupada! For the present, O Partha, it
is not proper for thee to fight with Karna. The latter hath with him the
blazing dart, like a fierce meteor, that Vasava gave him. O slayer of
hostile heroes, he hath kept it for thy sake, worshipping it with
reverence. Let Karna then freely proceed against the Satwata hero. I
know, O son of Kunti, this wicked wight's hour, when, indeed, thou wilt,
with keen shafts, throw him down from his car.'

"Dhritarashtra said, 'Tell me, O Sanjaya, how the battle took place
between the heroic Karna and Satyaki of the Vrishni race, after the fall
of Bhurisravas and of the ruler of the Sindhus. Satyaki had been carless,
upon what car then was he mounted? And how also did the two protectors of
the wheels (of Arjuna's car), viz., the two Panchala princes, fight?'

"Sanjaya said, 'I will describe to thee all that happened in that
dreadful battle. Listen patiently to (the consequences of) thy own evil
conduct. Before even the encounter, Krishna knew it in his heart that the
heroic Satyaki would be vanquished by the stake-bannered (Bhurisravas).
Janardana, O king, knoweth both the past and the future. For this,
summoning his charioteer, Daruka, he had commanded him, saying, 'Let my
car be kept equipped tomorrow.' Even this had been the command of that
mighty one. Neither the gods, nor the Gandharvas, nor the Yakshas, nor
the Uragas, nor the Rakshasas, nor human beings, are capable of
conquering the two Krishnas. The gods with the Grandsire at their head,
as also the Siddhas, know the incomparable prowess of those two. Listen,
however, now to the battle as it happened. Beholding Satyaki carless and
Karna ready for battle Madhava blew his conch of loud blare in the
Rishabha note. [176] Daruka, hearing the blare of (Kesava's) conch,
understood the meaning, and soon took that car, equipped with a lofty
standard of gold, to where Kesava was. With Kesava's permission, upon
that car guided by Daruka, and which resembled the blazing fire or the
sun in effulgence, ascended the grandson of Sini. Ascending upon the car
which resembled a celestial vehicle and unto which were yoked those
foremost of steeds, capable of going everywhere at will, viz., Saivya and
Sugriva and Meghapushya and Valahaka, and which were adorned with
trappings of gold, Satyaki rushed against the son of Radha, scattering
countless shafts. The two protectors of (Arjuna's) car-wheels, viz.,
Yudhamanyu and Uttamaujas, abandoning Dhananjaya's car, proceeded against
the son of Radha. Radha's son also, O king, shooting showers of shafts,
angrily rushed, in that battle, against the invincible grandson of Sini.
The battle that took place between them was such that its like had never
been heard to have taken place on earth or in heaven between gods,
Gandharvas, Asuras, Uragas, or Rakshasas. The entire host consisting of
cars, steeds, men, and elephants, abstained from the fight, Beholding, O
monarch, the stunning feats of two warriors. All became silent spectators
of that superhuman battle between those two human heroes, O king, and of
the skill of Daruka in guiding the car. Indeed, beholding the skill of
the charioteer Daruka standing on the car, as he guided the vehicle
forwards, backwards, sidelong, now wheeling in circles and now stopping
outright, all were amazed. The gods, the Gandharvas, and the Danavas, in
the welkin, intently watched that battle between Karna and the grandson
of Sini. Both of them endued with great might, each challenging the
other, those two warriors put forth their prowess for the sake of their
friends. Karna who looked like a celestial, and Yuyudhana, O king, rained
upon each other showers of shafts. Indeed, Karna ground the grandson of
Sini with his arrowy downpours, unable to put up with the slaughter (by
Satyaki) of the Kuru hero, Jalasandha. Filled with grief and sighing like
a mighty snake, Karna, casting angry glances on the grandson of Sini in
that battle, and as if burning him therewith, rushed at him furiously
again and again, O Chastiser of foes! Beholding him filled with rage,
Satyaki pierced him in return, shooting dense showers of arrows, like an
elephant piercing (with his tusks) a rival elephant. Those two tigers
among men, endued with the activity of tigers and possessed of
incomparable prowess, mangled each other furiously in that battle. The
grandson of Sini, then, with shafts made entirely of iron, repeatedly
pierced Karna, that chastiser of foes, in all his limbs. And he also
felled, with a broad-headed arrow, the charioteer of Karna from his niche
in the car. And with his keen shafts, he slew the four steeds, white in
hue, of Adhiratha's son. And then cutting into a hundred fragments the
standard of Karna with a hundred arrows, that bull among men made Karna
carless in the very sight of thy son. Then all thy warriors, O king,
became cheerless. Then Vrishasena, the son of Karna, and Salya, the ruler
of the Madras, and Drona's son, encompassed the grandson of Sini from all
sides. Then a confusion set in, and nothing could be seen. Indeed, when
the heroic Karna was made carless by Satyaki, cries of Oh and Alas arose,
among all thy troops. Karna also, O king, pierced by Satwata with his
arrows and exceedingly weakened ascended the car of Duryodhana, sighing
deeply, remembering his friendship for thy son from his childhood and
having striven to realise the promise he had made about the bestowal of
sovereignty on Duryodhana. After Karna hath been made carless, thy brave
sons, headed by Duhsasana, O king, were not slain by the self-restrained
Satyaki because the latter wished not to falsify the vow made by
Bhimasena. Desirous also of not falsifying the vow formerly made by
Partha (about the slaughter of Karna), Satyaki simply made those warriors
carless and weakened them exceedingly, but did not deprive them of life.
It is Bhima that hath vowed the slaughter of thy sons, and it is Partha
that, at the time of the second match at dice, vowed the slaughter of
Karna. Although all those warriors headed by Karna made strong efforts
for slaying Satyaki, yet those foremost of car-warriors, failed to slay
him. Drona's son and Kritavarman and other mighty car-warriors, as also
hundreds of foremost Kshatriyas, were all vanquished by Satyaki with only
one bow. That hero fought, desirous of benefiting king Yudhishthira the
Just, and of attaining to heaven. Indeed, Satyaki, that crusher of foes,
is equal to either of the two Krishnas in energy. Smiling the while, he
vanquished all thy troops, O best of men! In this world, there are only
three mighty bowmen, viz., Krishna, Partha, and Satyaki. There is no
fourth to be seen.'

"Dhritarashtra said, 'Ascending on the invincible car of Vasudeva that
had Daruka for its driver, Satyaki, proud of the might of his arms and
equal in battle unto Vasudeva himself, made Karna carless. Did Satyaki
ride any other car (after his encounter with Karna was over)? I am
desirous of hearing this, O Sanjaya! Thou art skilled in narration. I
regard Satyaki to be endued with unbearable prowess. Tell me all, O
Sanjaya!'

"Sanjaya said, 'Hear, O king, how it had happened. The intelligent
younger brother of Daruka soon brought unto Satyaki another car, duly
equipped with all necessaries. With shafts attached to it by chains of
iron and gold and bands of silk, decked with a thousand stars, decked
with banners and with the figure of a lion on his standard, with horses,
fleet as the wind and adorned with trappings of gold, yoked unto it, and
with rattle deep as the roar of the clouds, that car was brought unto
him. Ascending upon it, the grandson of Sini rushed against thy troops.
Daruka, meanwhile, went as he listed to Kesava's side. A new cat was
brought for Karna also, O king, unto which were yoked four steeds of the
best breed that were decked in trappings of gold and white as conchs or
milk. Its kaksha and standard were made of gold. Furnished with banners
and machines, that foremost of cars had an excellent driver. And it was
furnished with a profusion of weapons of every kind. Mounting on that
car, Karna also rushed against his foes. I have now told thee all that
thou hadst asked me. Once more, however, O king, learn the (extent of
the) destruction caused by the evil policy. Thirty one of thy sons have
been slain by Bhimasena. Having Durmukha for their foremost, they were
conversant with all modes of warfare. Satyaki and Arjuna also have slain
hundreds of heroes with Bhimasena as their foremost, and Bhagadatta also,
O sire! Even thus, O king, hath the destruction commenced, caused by thy
evil counsels.'



SECTION CXLVII

"Dhritarashtra said, When such was the condition of battle, between those
heroes of their side and mine, what did Bhima then do? Tell me all, O
Sanjaya!'

"Sanjaya said, 'After Bhimasena had been made carless, that hero,
afflicted with the wordy darts of Karna and filled with rage, addressed
Phalguna and said, 'In thy very sight, O Dhananjaya, Karna hath
repeatedly said to me, 'Eunuch, fool, glutton, unskilled in weapons, do
not fight, child, unable to bear the burden of battle!' He that would
tell me so would be slain by me. Karna hath told me those words, O
Bharata! O mighty-armed one, thou knowest the vow which I have made
jointly with thee. Remember the words that were then spoken by me. O
foremost of men, act in such a way that that vow of mine, O son of Kunti,
as also thy own vow, may not be falsified. O Dhananjaya, do that by which
that vow of mine may be made true.' Hearing these words of Bhima, Arjuna
of immeasurable prowess, getting near Karna in that battle, told him, 'O
Karna, thou art of false fight. O son of a Suta, thou applaudest thy own
self. Of wicked understanding, listen now to what I tell thee. Heroes
meet with either of these two things in battle, viz., victory or defeat.
Both of these are uncertain, O son of Radha! The case is not otherwise
when Indra himself is engaged in battle. Made carless by Yuyudhana, with
thy senses no longer under thy control, thou wert almost at the point of
death. Remembering, however, that I had vowed to slay thee, that hero
dismissed thee without taking thy life. It is true thou hadst succeeded
in depriving Bhimasena of his car. Thy abuse, however, O son of Radha, of
that hero was sinful. Those bulls among men that are truly righteous and
brave, having vanquished a foe, never boast, nor speak ill of anybody.
Thy knowledge, however, is little. It is for this, O son of a Suta, that
thou indulged in such speeches. Then, again the abusive epithets thou
didst apply to the battling Bhimasena, endued with great prowess and
heroism and devoted to the practices of the righteous, were not
consistent with truth. In the very sight of all the troops, of Kesava, as
also of myself, thou wert many a time made carless by Bhimasena in
battle. That son of Pandu, however, did not call thee a single harsh
word. Since, however, thou hast addressed Vrikodara in many harsh
speeches, and since thou with others hast slain the son of Subhadra out
of my sight, therefore, this very day obtain the fruit of those offences
of thine. It was for thy own destruction, O wicked wight, that thou didst
then cut off Abhimanyu's bow; for that, O thou of little understanding,
thou shalt be slain by me, with all thy followers, forces, and animals.
Accomplish now all those acts which thou shouldst do, for a great
calamity is impending over thee. I will slay Vrishasena in thy very sight
in battle. All those other kings, again, that will fully advance against
me, I will despatch unto Yama's abode. I say this truly, laying my hand
on my weapon. A fool as thou art, without wisdom and full of vanity, I
say that beholding thee lying on the field of battle the wicked
Duryodhana will indulge in bitter lamentations.' After Arjuna had vowed
the slaughter of Karna's son, a loud and tremendous uproar arose amongst
the car-warriors. At that frightful time when confusion was everywhere,
the thousand-rayed sun, dimming his rays, entered the Asta hill. Then, O
king, Hrishikesa, stationed in the van of battle embracing Arjuna who had
accomplished his vow, told him these words, By good luck, O Jishnu, thy
great vow hath been accomplished. By good luck, that Vriddhakshatra hath
been slain along with his son. The celestial generalissimo himself, O
-Bharata, encountering the Dhartarashtra force, would, in battle, O
Jishnu, lose his senses. There is no doubt of this. Except thee, O tiger
among men, I do not even in thought see the person in the three worlds
that could fight with this host. Many royal warriors endued with great
prowess, equal to thee or superior have been united together at
Duryodhana's command. Clad in mail, they could not approach thee,
encountering thy angry self in battle. Thy energy and might are equal to
that of Rudra or the Destroyer himself. None else is capable of putting
forth such prowess in battle as thou, O scorcher of foes, alone and
unsupported, didst today put forth. Thus shall I applaud thee again after
Karna of wicked soul has been slain along with his followers. Thus shall
I glorify thee when that foe of thine shall have been vanquished and
slain.' Unto him Arjuna replied, 'Through thy grace, O Madhava, this vow
that even the gods could with difficulty accomplish, hath been
accomplished by me. Their victory is not at all a matter of wonder that
have thee, O Kesava, for their lord. Through thy grace, Yudhishthira will
obtain the whole earth. All this is due to thy power, O thou of Vrishni's
race! This is thy victory, O lord! Our prosperity is thy victory, O lord!
Our prosperity is thy care and we are thy servants, O slayer of Madhu!'
Thus addressed, Krishna smiled softly, and slowly urged the steeds. And
he showed unto Partha, as they came, the field of battle abounding with
cruel sights.

"Then Krishna said, 'Desirous of victory in battle or world-wide fame
many heroic kings are lying on the earth, struck with thy shafts. Their
weapons and ornaments lay scattered, and their steeds, cars, and
elephants are mangled and broken. With their coats of mail pierced or cut
open, they have come to the greatest grief. Some of them are yet alive,
and some of them are dead. Those, however, that are dead, still seem to
be alive in consequence of the splendour with which they are endued.
Behold the earth covered with their shafts equipped with golden wings,
with their numerous other weapons of attack and defence, and with their
animals (deprived of life). Indeed, the earth looks resplendent with
coats of mail and necklaces of gems, with their heads decked with
earrings, and headgears and diadems, and floral wreaths and jewels worn
on crowns, and Kanthasutras and Angadas, and collars of gold, and with
diverse other beautiful ornaments. Strewn with Anuskaras and quivers,
with standards and banners, with Upaskaras and Adhishthanas, with shafts
and crests of cars, with broken wheels and beautiful Akshas in profusion,
with yokes and trappings of steeds, with belts and bows and arrows, with
elephants, housings, with spiked maces and hooks of iron, with darts and
short arrows, with spears and pikes, with Kundas and clubs, with
Sataghnis and Bhushandis, with scimitars and axes, with short and heavy
clubs and mallets, with maces and Kunapas, with whips decked with gold, O
bull of Bharata's race, with the bells and diverse other ornaments of
mighty elephants, with floral garlands and various kinds of decorations,
and with costly robes all loosened from the bodies of men and animals,
the earth shines brilliantly, like the autumnal firmament with planets
and stars. The lords of the earth, slain for the sake of earth, are
slumbering on the earth clasping with their limbs the earth like a dear
wife. Like mountains shedding through their caves and fissures streams of
liquid chalk, these elephants, resembling Airavata himself and huge as
mountains, are shedding profuse streams of blood through the openings in
their bodies caused by weapons. Behold, O hero, those huge creatures
afflicted with shafts lying on the ground in convulsions. Behold, those
steeds also, lying on the ground, adorned with trappings of gold. Behold
also, O Partha, those riderless and driverless cars that had at one time
resembled celestial vehicles or the vapoury forms in the evening sky, now
lying on the ground, with standards and banners and Akshas and yokes cut
into pieces, and with broken shafts and crests, O lord. Foot-soldiers
also, O hero, bearing bows and shields and slain in hundreds and
thousands are lying on the ground, bathed in blood and clasping the earth
with every limb and their locks smeared with dust. Behold, O mighty-armed
one, those warriors with bodies mangled with thy weapons. Behold the
earth, strewn with Yak-tails and fans, and umbrellas and standards, and
steeds and cars and elephants, and with diverse kinds of blankets, and
reins of steeds, and beautiful robes and costly Varuthas (of cars), look,
as if overspread with embroidered tapestry. Many warriors fallen from the
backs of well-equipped elephants along with those creatures themselves
that they had ridden, are looking like lions fallen from mountain summits
struck down by thunder. Mingled with the steeds (they had ridden) and the
bows (they had held), horsemen and foot-soldiers in large numbers, are
lying on the field, covered with blood. Behold, O foremost of men, the
surface of the earth is frightful to look at, covered as it is with large
number of slain elephants and steeds and car-warriors, and miry with
blood, fat, and rotten flesh in profusion, and on which dogs and wolves
and Pisachas and diverse wanderers of the night are cantering with joy!
This fame-enhancing and mighty feat on the field of battle is capable of
being achieved by thee only, O puissant one, or by that chief of the
gods, viz., Indra himself, who in great battle slayeth the Daityas and
the Danavas.'

"Sanjaya continued, "Thus showing the field of battle unto the
diadem-decked Arjuna, Krishna blew his conch Panchajanya with the gleeful
soldiers of the Pandava army (blowing their respective conchs). Having
shown the field of battle unto the diadem-decked hero, that slayer of
foes viz., Janardana quickly proceeded towards Ajatasatru, the son of
Pandu, and informed him of the slaying of Jayadratha.'" [177]



SECTION CXLVIII

"Sanjaya said, 'After the ruler of the Sindhus had been slain by Partha,
Krishna, repairing unto the king, viz., Yudhishthira, the son of Dharma,
worshipped the latter with a gladdened heart. And he said, 'By good luck,
O king of kings, thy prosperity increaseth. O best of men, thy foe hath
been slain. By good luck, thy younger brother hath accomplished his vow.'
Thus addressed by Krishna, that subjugator of hostile towns, viz., king
Yudhishthira, filled with joy, came down from his car, O Bharata! His
eyes filled with tears of joy, he embraced the two Krishnas and wiping
his bright and lotus-like face, said these words unto Vasudeva, and
Dhananjaya, the son of Pandu, 'Ye mighty car-warriors, by good luck, I
behold both of you after ye have accomplished your task. By good luck,
that sinful wretch, viz., the ruler of the Sindhus, hath been slain. Ye
Krishnas, by good luck, ye have done that which hath filled me with great
happiness. By good luck, our foes have been plunged into an ocean of
grief. Thou art the sovereign lord of all the worlds, O slayer of Madhu!
In the three worlds they that have thee for their preceptor can have no
object incapable of accomplishment. Through thy grace, O Govinda, we will
conquer our foes, like Indra conquering the Danavas in days of old. Be it
the conquest of the world, or be it the conquest of the three worlds,
everything is certain, O thou of the Vrishni race, in their case with
whom thou art gratified, O giver of honours! They can have no sin, nor
can they meet with defeat in battle with whom thou, O lord of the
celestials, art gratified, O giver of honours! It is through thy grace, O
Hrishikesa, that Sakra hath become the chief of the celestials. It is
through thy grace, that blessed personage obtained on the field of battle
the sovereignty of the three worlds! It is through thy grace, O lord of
the celestials, that the latter obtained immortality, O Krishna, and
enjoy eternal regions (of bliss). Having slain thousands of Daityas, with
prowess having its origin in thy grace, O slayer of foes, Sakra obtained
the lordship of the celestials. Through thy grace, O Hrishikesa, the
mobile and immobile universe, without swerving from its (ordained)
course, O hero, is engaged in prayers and homa! [178] In the beginning,
this universe, enveloped in darkness, had been one vast expanse of water.
Through thy grace, O mighty-armed one, the universe became manifest, O
best of men! Thou art the creator of all the worlds, thou art the Supreme
Soul, and thou art immutable! They that behold thee, O Hrishikesa, are
never confounded. Thou art the Supreme God, thou art the God of gods, and
thou art Eternal. They that seek refuge with thee, O lord of the gods,
are never confounded. Without beginning and without death, thou art
Divine, the Creator of all the worlds, and immutable. They that are
devoted to thee, O Hrishikesa, always tide over every difficulty. Thou
art Supreme, the Ancient one, the Divine-Being, and that which is the
Highest of the high. He that attaineth to that viz., thy Supreme Self
hath ordained for him the highest prosperity. Thou art sung in the four
Vedas. The four Vedas sing of thee. Be seeking thy shelter, O high-souled
one, I shall enjoy unrivalled prosperity. Thou art the Supreme God, thou
art the God of the highest gods, thou art the lord of Winged creatures,
and the lord of all human beings. Thou art the Supremest Lord of
everything. I bow to thee, O best of beings! Thou art the Lord, the Lord
of lords O puissant one! Prosperity to thee, O Madhava! O thou of large
eyes, O Universal soul, Thou art the origin of all things. He, again,
that is a friend of Dhananjaya or is engaged in Dhananjaya's good,
obtaineth thee that art the preceptor of Dhananjaya and attaineth to
happiness.' Thus addressed by him those high-souled ones, viz., Kesava
and Arjuna, cheerfully said unto the king, that lord of the earth, 'The
sinful king Jayadratha, hath been consumed by the fire of thy wrath. O
puissant one, although the Dhartarashtra host is vast and swelleth with
pride, yet, O Bharata, struck and slain, it is being exterminated. O
slayer of foes, it is in consequence of thy wrath that the Kauravas are
being destroyed. Having, O hero, angered thee that canst slay with thy
eyes alone, the wicked-minded Suyodhana, with his friends and kinsmen,
will have to lay down his life in battle. Slain before in consequence of
thy ire, and struck down also by the gods themselves, the invincible
Bhishma, the grandsire of the Kurus, lieth now on a bed of arrows. O
slayer of foes, victory in battle is unattainable by them, and death also
waiteth for them, that have thee, O son of Pandu, for their foe. Kingdom,
life, dear ones, children, and diverse kinds of bliss, will soon be lost
by him with whom thou, O scorcher of foes, hast been angry. I regard the
Kauravas to be lost with their sons, and kinsmen, when thou, O scorcher
of foes, that art observant of the duties of a king, hast been angry with
them.' Then Bhima, O king, and the mighty car-warrior Satyaki, both
mangled with shafts, saluted their senior. And those two mighty bowmen
sat down on the ground, surrounded by the Panchalas, Beholding those two
heroes filled with joy and arrived and waiting with joined hands, the son
of Kunti congratulated them both, saying, 'By good luck, it is that I see
you both, ye heroes, escaped with lire from that sea of (hostile) troops,
that sea in which Drona acted the part of an invincible alligator, and
the son of Hridika that of a fierce shark. By good luck, all the kings of
the earth have been vanquished (by you two). [179] By good luck, I see
both of you victorious in battle. By good luck, Drona hath been
vanquished in battle, and that mighty car-warrior also viz., the son of
Hridika. By good luck, Karna hath been vanquished in battle with barbed
shafts. By good luck, Salya also was obliged to turn away from the field
by you both, ye bulls among men. By good luck, I behold you both come
back from battle safe and sound, ye that are foremost of car-warriors and
well-skilled in battle! By good luck, I behold again, ye heroes, that
have forded that sea of troops in obedience to my command, ye that went
to battle impelled by the desire of honouring me! Ye are heroes
delighting in battle. Ye are to me as life. By good luck, I see you
both.' Having said this, the son of Pandu, O king, embraced both
Yuyudhana and Vrikodara, those tigers among men, and shed tears of joy.
Then, O monarch, the entire host of the Pandavas became cheerful and
filled with joy. And all of them once more set their hearts on battle.'"



SECTION CXLIX

"Sanjaya said, Upon the fall, O king, of the ruler of the Sindhus, thy
son Suyodhana, his face bedewed with tears, and himself filled with grief
and breathing hot sighs like a snake whose fangs have been broken, that
offender against the whole world, viz., thy son, experienced bitter
affliction. Beholding that great terrible slaughter of his troops caused
by Jishnu and Bhimasena and Satwata in battle, he became pale, dejected
and melancholy, and his eyes became filled with tears. And he came to
think no warrior existed on the earth that could be compared with Arjuna.
Neither Drona, nor the son of Radha, nor Aswatthaman, nor Kripa, O sire,
is competent to stand before Arjuna when the latter is excited with
wrath, And Suyodhana, said unto himself, 'Having vanquished in battle all
the mighty car-warriors of my army, Partha slew the ruler of the Sindhus.
None could resist him. This my vast host hath almost been exterminated by
the Pandavas. I think, there is no one that can protect my army, no, not
even Purandara himself. He, relying upon whom I have been engaged in this
passage-at-arms in battle, alas, that Karna hath been defeated in battle
and Jayadratha slain. That Karna relying upon whose energy I regarded
Krishna as straw who came to sue me for peace, alas, that Karna hath been
vanquished in battle.' Grieving so within his heart, that offender
against the whole world, O king, went to Drona, O bull of Bharata's race,
for seeing him. Repairing unto him, he informed Drona of that immense
slaughter of the Kurus, the victory of his foes, and the dire calamity of
the Dhartarashtras. [180] And Suyodhana said, 'Behold, O preceptor, this
immense slaughter of kings. [181] I came to battle, placing that grandsire
of mine, viz., the heroic Bhishma, at our head. Having slain him,
Sikhandin, his aspiration fulfilled, stayeth at the very van of all the
troops, surrounded by all the Panchalas, covetous of another
triumph. [182] Another disciple of thine, viz., the invincible
Savyasachin, having slain seven. Akshauhinis of troops hath despatched
king Jayadratha to Yama's abode. How, O preceptor, shall I be freed from
the debt I owe to those allies of mine who, desirous of victory to me and
ever engaged in my good, have gone to Yama's abode? Those lords of earth
who had desired the sovereignty of the earth, are now lying on the earth,
abandoning all their earthly prosperity. Truly, I am a coward. Having
caused such a slaughter of friends, I dare not think that I shall be
sanctified by performing even a hundred horse-sacrifices. I am covetous
and sinful and a transgressor against righteousness. Through my acts
alone, these lords of earth, in their desire for victory, have gone to
Yama's abode. Why, in presence of those kings, does not the earth yield
me a hole (through which to sink), since I am so sinful in behaviour and
such a fomenter of internecine dissensions! [183] Alas, what will the
grandsire with blood-red eyes, that invincible hero who hath conquered
the other world, tell me in the midst of the kings when he meets me? [184]
Behold that mighty bowman, Jalasandha, slain by Satyaki. That great
car-warrior, that hero, came proudly to battle for my sake, prepared to
lay down his life. Beholding the ruler of the Kamvojas slain, as also
Alamvusha and many other allies of mine, what object can I have for
preserving my life? Those unretreating heroes who, fighting for my sake
and struggling to the utmost of their powers to vanquish my foes, have
laid down their lives. I shall today, O scorcher of foes, exerting the
utmost measure of my might, free myself from the debt that I owe them and
gratify them with oblations of water by repairing to the Yamuna. O
foremost of all bearers of arms, I tell thee truly and swear by the good
acts I have performed, by the prowess I possess and by my sons, that
slaying all the Panchalas with the Pandavas, I shall obtain peace of
mind, or slain by them in battle I shall repair to those regions whither
those allies of mine have gone. I shall certainly proceed thither whither
those bulls among men, slain, while engaged in battle for my sake, by
Arjuna have gone! Our allies, seeing that they are not well-protected by
us, no longer desire to stand by us. O thou of mighty arms, they now
regard the Pandavas to be preferable to ourselves. Thyself, of sure aim,
hast ordained our extermination in battle, for thou treatest Arjuna
leniently, since he is thy disciple. It is for this that all those have
been slain who had endeavoured to secure victory to us. It seems that
only Karna now wishes us victory. The man of weak understanding who
without duly examining another, accepteth him for a friend and engageth
him in concerns that require friends for their accomplishment, is certain
to suffer injury even so hath this affair of mine been managed by my best
friend! [185] I am exceedingly covetous, sinful, crooked-hearted, and
characterised by avarice! Alas, king Jayadratha hath been slain, and
Somadatta's son also of great energy, and the Abhishahas, the Surasenas,
the Sivis, and the Vasatis! I shall go thither today whither those bulls
among men, slain, while engaged in battle for my sake, by Arjuna, have
gone. In the absence of those bulls among men, I have no need for life. O
preceptor of the sons of Pandu, let me have thy permission in this.



SECTION CI

"Dhritarashtra said, 'After the ruler of the Sindhus had been slain in
battle by Savyasachin and after the fall of Bhurisravas, what became the
state of your mind? After Drona also had been thus addressed by
Duryodhana in the midst of the Kurus, what did the preceptor say unto him
then? Tell me all this, O Sanjaya!'

"Sanjaya said, 'Loud wails arose among thy coops, O Bharata, after the
slaughter of Bhurisravas and the ruler of the Sindhus. All of them
disregarded the counsels of thy son, those counsels in consequence of
which leaders of men, by hundreds, were slain, As regards Drona, hearing
those words of thy son, he became filled with grief. Reflecting for a
short while, O monarch, he said these words in great affliction.

"Drona said, O Duryodhana, why dost thou pierce me thus with wordy
shafts? I told thee before that Arjuna is incapable of defeat in battle.
Protected by the diadem-decked Arjuna, Sikhandin slew Bhishma. By that
feat, O thou of Kuru's race, the prowess of Arjuna in battle hath been
well-tested. Beholding Bhisma who was incapable of being defeated by the
gods and the Danavas, actually slain in battle, even then I knew that
this Bharata host is doomed. Upon the fall of him whom of all persons in
the three worlds, we had regarded to be the very foremost of heroes, who
else is there upon whom we are to rely? Those dice, O sire, with which
Sakuni formerly played in the Kuru assembly, were not dice but keen
arrows capable of slaying foes. Even those arrows, O sire, sped by Jaya,
are now slaying us. Though Vidura characterised them to be such, thou
didst not yet understand them to be so. Those words, again, that the wise
and high-souled Vidura, with tears in his eyes had then said unto thee,
those auspicious words recommending peace, thou didst not then hear. That
calamity which foretold hath now come. That frightful carnage, O
Duryodhana, hath now come as the result of that disobedience by thee of
Vidura's words. That man of foolish understanding who, disregarding the
salutary words of trusted friends, followeth his own opinion, soon falls
into a pitiable plight. O son of Gandhari, this great evil, viz., that
dragging in our very sight to the Kuru assembly of Krishna who never
deserved such treatment, who hath been born in a noble race, and who
practiseth every virtue. Know that all this is but little, for in the
next world dire consequences yet will be thine. Vanquishing the Pandavas
at dice by deceit, thou hadst sent them, into the woods, attired in
deer-skins. What other Brahmana, except myself, in this world, would seek
to injure those princes that are ever engaged in the practice of virtue
and that are to me even as my own sons" With the approval of
Dhritarashtra, in the midst of the Kuru assembly, thou hadst, with Sakuni
as thy help-mate, provoked the ire of the Pandavas. United with
Duhsasana, Karna then fanned that wrath. Disregarding the words of
Vidura, thou hast repeatedly fanned it thyself. With resolute care, all
of you had surrounded Arjuna, resolved to stand by the ruler of the
Sindhus. Why then have all of you been vanquished and why also has
Jayadratha been slain? Why, when thou art alive, and Karna, and Kripa,
and Salya, and Aswatthaman, O Kauravya, hath the ruler of the Sindhus
been slain? For rescuing the ruler of the Sindhus, the kings (on thy
side) had put forth all their fierce energy. Why, then, hath Jayadratha
been slain in their midst? Relying upon me, king Jayadratha had expected
his rescue from the hands of Arjuna. He, however, obtained not the rescue
he had expected. I do not also see my safety for my own self. Until I
succeed in slaying the Panchalas with Sikhandin, I feel like one sinking
in the Dhristadyumna-mire. Having failed, O Bharata, in rescuing the
ruler of the Sindhus, why dost thou pierce me thus with thy wordy shafts,
seeing that I too am burning with grief? Thou seest not any longer on the
field the gold standards of Bhishma of sure aim, that warrior who was
never tired in battle. How, then, canst thou hope for success? When the
ruler of the Sindhus and Bhurisravas also have been slain in the very
midst of so many mighty car-warriors, what do you think, will the end be?
Kripa, difficult of being vanquished, is still alive, O king! That he
hath not followed in the track of Jayadratha, I applaud him highly for
this! When I saw Bhishma himself, that achiever of the most difficult
feats (in battle), that warrior who was incapable of being slain in
battle by the gods with Vasava at their head, slain in thy sight, O
Kaurava, as also of thy younger brother Duhsasana, I thought then, O
king, that the Earth hath abandoned thee. Yonder the troops of the
Pandavas and the Srinjayas, united together, are now rushing against me.
For achieving thy good in battle, O son of Dhritarashtra, I will not
without slaying all the Panchalas, put off my armour. O king, go and tell
my son Aswatthaman who is present in battle that even at the risk of his
life he should not let the Somakas alone. [186] Thou shouldst also tell
him, 'Observe all the instructions thou hast received from thy father. Be
firm in acts of humility, in self-restraint, in truth and righteousness.
Observant of religion, profit, and pleasure, without neglecting religion
and profit, thou shouldst always accomplish those acts in which religion
predominates. The Brahmanas should always be gratified with presents. All
of them deserve thy worship. Thou shouldst never do anything that is
injurious to them. They are like flames of fire. As regards myself, I
will penetrate the hostile host, O slayer of foes, for doing great
battle, pierced as I am by thee with thy wordy shafts. If thou canst, O
Duryodhana, go and protect those troops. Both the Kurus and the Srinjayas
have been angry. They will fight even during the night.' Having said
these words, Drona proceeded against the Pandavas and set himself to
over-ride the energy of the Kshatriyas like the sun overshadowing the
light of the stars.'"



 SECTION CLI

"Sanjaya said, 'Thus urged by Drona, king Duryodhana, filled with rage
set his heart on battle. And thy son, Duryodhana, then said unto Karna,
'Behold, the diadem-decked son of Pandu, with Krishna alone for helpmate,
penetrated into the array formed by the preceptor, an array that the gods
themselves could not pierce, and in the very sight of the illustrious
Drona struggling in battle and of many other foremost of warriors, slew
the ruler of the Sindhus. Behold, O son of Radha, many foremost of kings
lying on the earth, slain in battle. Partha unaided by any one, in the
very sight of the illustrious Drona and myself, vigorously exerting
ourselves like a host of inferior animals-slain by a lion. The son of
Sakra hath reduced my host to a small remnant of what it was. How,
indeed, could Phalguna, in spite of the resistance offered by Drona in
battle, accomplish his vow by slaying the ruler of the Sindhus? If Drona
had not himself willed it, O hero, how could the son of Pandu, in battle,
have pierced that impenetrable array, overcoming his struggling
preceptor? Truly, Phalguna is exceedingly dear to the illustrious
preceptor! For this, the latter gave him admittance, without having
fought with him. Behold my misfortune! Having in the first instance
promised protection unto the ruler of the Sindhus, Drona, that scorcher
of foes, gave unto the diadem-decked Arjuna admittance into the array! If
he had in the beginning granted permission to the ruler of the Sindhus
for his return home, without doubt, such an awful carnage would then have
never occurred. Alas! Jayadratha, in hopes of saving his life, had
desired to return home. Having obtained from Drona a promise of
protection in battle, it was I, a fool that I was, who prevented him from
going. Alas, today my brothers having Chitrasena for their head, have all
perished in the very sight of our wretched selves.' [187]

"Karna said, 'Do not blame the preceptor. That Brahmana is fighting
according to the measure of his power and courage and regardless of his
very life. If Arjuna, of white steeds, having transgressed him,
penetrated into our array, the slightest fault does not, for that, attach
to the preceptor. Phalguna is accomplished in weapons, possessed of great
activity, endued with youth; he is a hero who has mastered all arms; he
is distinguished for the celerity of his movements. Armed with celestial
weapons and mounted on his ape-bannered car, the reins of whose steeds
again were in the hands of Krishna, cased in impenetrable armour, and
taking his celestial bow Gandiva of unfading might, the valiant Arjuna,
scattering keen arrows, and proud of the strength of his arms,
transgressed Drona. There is nothing to wonder at this. The preceptor, on
the other hand is, O king, old and incapable of proceeding quickly. He is
also, O king, incapable of exercising his arms long. It was for this that
Phalguna, of white steeds and having Krishna for his charioteer,
succeeded in transgressing the preceptor. For this reason also, I do not
see any fault in Drona. For all that, when Arjuna, of white steeds,
penetrated into our array, having transgressed the preceptor it seems
that the latter, however skilled in weapons, is incapable of vanquishing
the Pandavas in battle. I think that which is ordained by Fate never
occurs otherwise. And since, O Suyodhana, in spite of ourselves fighting
to the utmost extent of our powers, the ruler of the Sindhus has been
slain in battle, it seems that Fate is all-powerful. With thyself we had
all been exerting to the utmost of our might on the field of battle.
Fate, however, baffling our exertions, did not smile on us. We have
always exerted to injure the Pandavas, relying both on deceit and
prowess. Whatever act, O king, a person afflicted by Fate does, is
frustrated by Fate, however, much the person himself may strive to
achieve it. Whatever, indeed, a man endued with perseverance should do,
ought to be done fearlessly. Success depends on Fate! By deceit the sons
of Pritha were beguiled as also by the administration of poison, O
Bharata! Burnt they were in the palace of lac, vanquished they were at
dice. In accordance with the dictates of statecraft, they were exited
into the woods. All these, though done by us with care, have been baffled
by Fate. Fight with resolution, O king, setting Fate at nought. Between
thee and them, both striving to the best of your prowess even Fate may
prove auspicious to that party which excels the other. [188] No wise
measures have been adopted by the Pandavas with the aid of superior
intelligence. Nor, O hero, do we see, O perpetuator of Kuru's race, that
thou hast done anything unwise from want of intelligence! It is Fate that
decides the result of acts, wise or unwise; Fate, ever intent on its own
purposes is awake when all else sleeps. Vast was thy host, and thy
warriors are many. Even thus the battle began. With their small force,
much greater and consisting of men capable of smiting effectually, hath
been much reduced. I fear, it is the work of Fate, that has frustrated
our exertions.'

"Sanjaya continued, 'While they were discoursing thus, O king, the
Pandava divisions appeared for battle. Then occurred a fierce battle
between thy warriors and theirs, in which cars and elephants encountered
one another. All this, however, O king, was due to thy evil policy!'"



SECTION CLII

(Ghatotkacha-badha Parva)

"Sanjaya said, 'That elephant force of thine, O king, swelling with
might, fought everywhere, prevailing over the Pandava force. Resolved to
go to the other world, the Panchalas and the Kauravas fought with one
another for admission into the swelling domains of Yama. Brave warriors,
encountering brave rivals, pierced one another with arrows and lances and
darts, and quickly despatched one another unto Yama's abode. Dreadful was
the battle that took place between car-warriors and car-warriors who
struck one another and caused a fierce flow of blood. Infuriated
elephants, encountering infuriated compeers, afflicted one another with
their tusks. Horsemen, solicitous of glory, pierced and cut down horsemen
in that terrific melee with spears and darts and battle-axes.
Foot-soldiers also O mighty-armed one, in hundreds, armed with weapons,
repeatedly rushed against one another with resolute courage, O scorcher
of foes! So great was the confusion that the Panchalas and the Kurus
could only be distinguished from each other by the tribal, the family,
and the personal names we heard them utter. The warriors, despatching one
another to the other world with arrows and darts and axes, careered
fearlessly on the field. With thousands of arrows, however, O king, shot
by the combatants the ten points were no longer illuminated as before in
consequence of the Sun having set. While the Pandavas were thus fighting,
O Bharata, Duryodhana, O king, penetrated into the midst of their host.
Filled with great wrath at the slaughter of the ruler of Sindhus, and
resolved to lay down his life, he penetrated into the hostile army.
Filling the earth with the rattle of his car-wheels and causing her to
tremble therewith, thy son approached the Pandava host. Terrific was the
clash that took place between him and them, O Bharata, causing a
tremendous carnage of troops. Like the sun himself at midday scorching
everything with his rays, thy son scorched the hostile host with his
arrowy showers. [189] The Pandavas became incapable of even looking at
their brother (Duryodhana). Despairing of vanquishing their foes, they
set their hearts on flying away from the field. Slaughtered by thy
illustrious son, armed with the bow, by means of his gold-winged arrows
of blazing points, the Panchalas ran away in all directions. Afflicted
with those keen shafts, the Pandava troops began to fall down on the
ground. Indeed, the Pandavas had never succeeded in achieving such a feat
in battle as was then achieved by thy royal son, O monarch! The Pandava
host was crushed and ground by an elephant. [190] As, again, an assemblage
of lotuses becomes shorn of its beauty when the water (over which it
grows) is dried up by the sun and the wind, even so became the Pandava
host being dried up by thy son, O Bharata, the Panchalas, with Bhimasena
then with ten shafts, and each of the sons of Madri with three, and
Virata and Drupada each with six, and Sikhandin with a hundred, and
Dhrishtadyumna with seventy, and Yudhishthira with seven, and the
Kaikeyas and the Chedis with innumerable keen shafts, and Satwata with
five, and each of the (five) sons of Draupadi with three, and Ghatotkacha
also with a few, he uttered a leonine shout. Cutting off hundreds of
other warriors and the bodies of elephants and steeds in that great
battle by means of his fierce shafts, he behaved like the Destroyer
himself in rage slaying created beings. [191] While engaged, however, in
thus slaughtering his foes, his bow, the back of whose staff was
ornamented with gold, Yudhishthira, the son of Pandu, O sire, cut off
into three parts with a pair of broad-headed shafts. And Yudhishthira
pierced Duryodhana himself with ten keen arrows shot with great force.
Piercing through Duryodhana's vital limbs, those passed out and entered
the earth in a continuous line. The troops that stood around then
encompassed Yudhishthira, like the celestials encompassing Purandara for
the slaughter of Vritra. Then king Yudhishthira, O sire, who is incapable
of being easily defeated, shot at thy son in that battle a fierce shaft.
Deeply pierced therewith, Duryodhana sat down on his excellent car. Then
a loud noise arose from among the Panchala troops. Even this, O monarch,
was that tremendous uproar, viz., 'The king is slain!' The fierce whizz
of arrows also was heard there, O Bharata. Then Drona quickly showed
himself there in that battle. Meanwhile, Duryodhana recovering his
senses, had firmly grasped the bow. He then rushed towards the royal son
of Pandu saying, 'Wait, Wait.' Then the Panchalas also solicitous of
victory, began to advance with speed. Desirous of rescuing the Kuru
prince, Drona received them all. And the preceptor began to destroy them
like the bright-rayed maker of day destroying tempest-tossed clouds.
Then, O king, there occurred a fierce battle, fraught with immense
carnage, between thine and theirs encountering one another from desire of
fight.'"



SECTION CLIII

"Dhritarashtra said, 'Having said all those words unto my son,
Duryodhana, who is ever disobedient to my commands, when that mighty
bowman endued with great strength, viz., the preceptor Drona, penetrated
in wrath into the Pandava host, and when that hero, stationed on his car,
careered over the field, how did the Pandavas check his course? Who
protected the right wheel of the preceptor's car in that dreadful battle?
Who also protected his left when he fiercely slaughtered the foe? Who
were those brave warriors that followed that fighting hero at his back?
Who were those, then, that stood in front of that car-warrior? When that
unvanquished and great bowman, that foremost of all bearers of weapons,
dancing along the track of his car, entered the Pandavas host, I think,
his foes felt an excessive and unseasonable cold. I think, they trembled
like kine exposed to wintry blasts. How did that bull among car-warriors,
who consumed all the troops of the Panchalas like a raging conflagration,
meet with his death?'

"Sanjaya said, 'Having slain the ruler of the Sindhus in the evening,
Partha, after his meeting with Yudhishthira and the great bowman, viz.,
Satyaki, both proceeded towards Drona. Then Yudhishthira, and Bhimasena,
the son of Pandu, each with a separate division of the army, quickly
proceeded against Drona. Similarly, the intelligent Nakula, and the
invincible Sahadeva, and Dhrishtadyumna with his own division, and
Virata, and the ruler of the Salwas, with a large force, proceeded
against Drona in battle. Similarly, king Drupada, the father of
Dhrishtadyumna, protected by the Panchalas proceeded, O king, against
Drona. And the sons of Draupadi, and the Rakshasa Ghatotkacha,
accompanied by their forces, proceeded against Drona of great splendour.
The Prabhadraka-Panchalas also six thousand strong, and all effectual
smiters, proceeded against Drona placing Sikhandin at their head. Other
foremost of men and mighty car-warriors among the Pandavas, uniting
together, O bull among men, proceeded against Drona. When those heroic
warriors, O bull among the Bharatas, proceeded to battle, the night
became pitch dark, enhancing the terrors of the timid. And during that
hour of darkness, O king, many were the warriors that laid down their
lives. And that night also proved the death of many elephants and steeds
and foot-soldiers. On that night of pitch darkness, yelling jackals
everywhere inspired great fear with their blazing mouths. Fierce owls,
perching on the standards of Kauravas and hooting therefrom, foreboded
fears. Then, O king, a fierce uproar arose among the troops. Mingling
with the loud beat of drums and cymbals, grunts of elephants, neighings
of steeds, and stampings of horse-hoofs, that uproar spread everywhere.
Then, in that hour of evening, fierce was the battle that took place
between Drona, O king, and all of the Srinjayas. The world having been
enveloped in darkness, nothing could be noticed. The welkin was covered
with the dust raised by the combatants. Blood of man and horse and
elephant mingled together. The earthy dust then disappeared. All of us
became perfectly cheerless. During that night, like the sounds of a
burning forest of bamboos on a mountain, frightful sounds were heard of
clashing weapons. With the sounds of Mridangas and Anakas and Vallakis
and Patahas, [192] with the shouts (of human beings) and the neigh (of
steeds), a dreadful confusion set in everywhere, O lord! When the field
of battle was enveloped in darkness, friends, O king, could not be
distinguished from foes. All were possessed with a madness in that night.
The earthen dust that had arisen, O king, was soon allayed with showers
of blood. Then, in consequence of golden coats of mail and the bright
ornaments of the warriors, that darkness was dispelled. The Bharata host
then, adorned with gems and gold (and abounding with darts and
standards), looked like the firmament in the night, O bull of Bharata's
race, bespangled with stars. The field of battle then resounded with the
yells of jackals and the cawings of crows, with the grunts of elephants,
and the shouts and cries of the warriors. Those sounds, mingling
together, produced a loud uproar, making the hair stand on end. That
uproar filled all the points of the compass like the report of Indra's
thunder. At dead of night, the Bharata host seemed illuminated with the
Angadas, the ear-rings, the cuirasses, and the weapons of combatants.
There elephants and cars, adorned with gold, looked in that night like
clouds charged with lightning. Swords and darts and maces and scimitars
and clubs and lances and axes, as they fell, looked like dazzling flashes
of fire. Duryodhana was the gust of wind that was the precursor (of that
tempest-like host). Cars and elephants constituted its dry clouds. The
loud noise of drums and other instruments formed the peal of its
thunders. Abounding with standards, bows formed to lightning flashes.
Drona and the Pandavas formed its pouring clouds. Scimitars and darts and
maces constituted its thunders. Shafts formed its downpour, and weapons
(of other kinds) its incessant gusts of wind. And the winds that blew
were both exceedingly hot and exceedingly cold. Terrible, stunning and
fierce, it was destructive of life. There was nothing that could afford
shelter from it. [193] Combatants, desirous of battle entered into that
frightful host on that dreadful night resounding with terrible noises,
enhancing the fears of the timid and the delight of heroes. And during
the progress of that fierce and dreadful battle in the night, the Pandus
and the Srinjayas, united together, rushed in wrath against Drona. All
these, however, O king, that advanced right against the illustrious
Drona, were either obliged to turn back or despatched to the abode of
Yama. Indeed, on that night, Drona alone pierced with his shafts,
elephants in thousands and cars in tens of thousands and millions of
millions of foot-soldiers and steeds.'"



SECTION CLIV

"Dhritarashtra said, "When the invincible Drona, of immeasurable energy,
unable to bear (the slaughter of Jayadratha), Wrathfully entered into the
midst of the Srinjayas, what did all of you think? When that warrior of
immeasurable soul, having said those words unto my disobedient son,
Duryodhana, so entered (the hostile ranks), what steps did Partha take?
When after the fall of the heroic Jayadratha and of Bhurisravas, that
unvanquished warrior of great energy, that scorcher of foes, viz., the
unconquerable Drona, proceeded against the Panchalas, what did Arjuna
think? What also did Duryodhana think as the most seasonable step that he
could adopt? Who were they that followed that boon-giving hero, that
foremost of regenerated ones? Who were those heroes, O Suta, that stood
behind that hero while engaged in 'battle? Who fought in his van, while
he was employed in slaughter? I think, all the Pandavas, afflicted with
the arrows of Bharadwaja's son, were, O Suta, like lean kine trembling
under a wintry sky. Having penetrated into the midst of the Panchalas how
did that great bowman, that scorcher of foes, that tiger among men, meet
with his death? [194] When on that night all the troops, united together,
and all the great car-warriors combined were being separately ground (by
Drona), who were those intelligent men amongst you that were present
there? Thou sayest that my troops were slain or huddled together, or
vanquished, and that my car-warriors were made carless in those
encounters. While those combatants became cheerless and were being ground
by the Pandavas, what did they think when they sank in such affliction on
that dark night? Thou sayest that the Pandavas were hearty and
exceedingly hopeful, and that mine were melancholy and heartless and
panic-stricken. How, O Sanjaya, couldst thou mark the distinction on that
night between the Kurus and the unretreating Parthas?'

"Sanjaya said, 'During the progress, O king, of that fierce night-battle,
the Pandavas along with the Somakas all rushed against Drona. Then Drona,
with his swift-going shafts, despatched all the Kaikeyas and the sons of
Dhrishtadyumna into the world of spirits. Indeed, all those mighty
car-warriors, O king, that advanced right against Drona, all those lords
of the earth, were despatched (by him) into the region of the dead. Then
king Sivi, of great prowess, filled with rage, proceeded against that
mighty car-warrior, viz., the heroic son of Bharadwaja, while the latter
was thus employed in grinding (the hostile combatants). Beholding that
great car-warrior of the Pandavas advancing, Drona pierced him with ten
shafts made entirely of iron. Sivi, however, pierced Drona in return with
thirty shafts, winged with Kanka feathers. And smiling the while, he
also, with a broad-headed shaft felled the driver of Drona's car. Drona
then, slaying the steeds of the illustrious Sivi as also the driver of
his car, cut off from his trunk Sivi's head with head-gear on it. Then
Duryodhana quickly sent unto Drona a driver for his car. The reins of his
steeds having been taken up by the new man, Drona once more rushed
against his foes. The sort of the ruler of the Kalingas, supported by the
Kalinga troops, rushed against Bhimasena, filled with rage at the
slaughter of his sire by the latter, Having pierced Bhima with five
shafts he once more pierced him with seven. And he struck Visoka (the
driver of Bhima's car) with three shafts and the latter's standard with
one. The Vrikodara, filled with rage, leaping from his own car to that of
his foe, slew with only his fists that angry hero of the Kalingas. The
bones of that prince thus slain in battle by the mighty son of Pandu with
only his fists, fell down on the earth separated from one another, Karna
and the brother of the slain prince, (and others), could not brook that
act of Bhima. All of them began to strike Bhimasena with keen shafts
resembling snakes of virulent poison. Abandoning then that car of the foe
(upon which he stood), Bhima proceeded to the car of Dhruva, [195] and
crushed, by a blow of his fist, that prince who had been striking him
incessantly. Thus struck by the mighty son of Pandu. Dhruva fell down.
Having slain him, O king, Bhimasena of great strength, proceeding to the
car of Jayarata, began to roar repeatedly like a lion. Dragging Jayarata
then with his left arm, while, employed in roaring, he slew that warrior
with a slap of his palm in the very sight of Karna. Then Karna hurled at
the son of Pandu, a dart decked with gold. The Pandava, however, smiling
the while, seized with his hand that dart. And the invincible Vrikodara
in that battle hurled that very dart back at Karna. Then Sakuni, with a
shaft that had drunk oil, cut off that dart as it coursed towards Karna.
Having achieved these mighty feats in battle, Bhima, of wonderful
prowess, came back to his own car and rushed against thy troops. And
while Bhima was thus advancing, slaughtering (thy troops) like the
Destroyer himself in rage, thy sons, O monarch, attempted to resist that
mighty-armed hero. Indeed, those mighty car-warriors covered him with a
dense shower of arrows. Then Bhima, smiling the while, despatched in that
battle, with his shafts, the driver and the steeds of Durmada unto the
abode of Yama. Durmada, at this, quickly mounted upon the car of
Dushkarna. Then those scorchers of foes, viz., the two brothers, riding
oh the same car, both rushed against Bhima in the front rank of battle,
like the Regent of the waters and Surya rushing against Taraka, that
foremost of Daityas. Then thy sons, Durmada and Dushkarna, mounting on
the same car, pierced Bhima with shafts. Then in the very sight of Karna,
of Aswatthaman, of Duryodhana, of Kripa, of Somadatta, and of Valhika,
the son of Pandu, that chastiser of foes, by a stamp of his foot, caused
that car of the heroic Durmada and Dushkarna to sink into the earth.
Filled with rage, Bhima struck with his fists those mighty and brave sons
of thine, viz., Durmada and Dushkarna, and crushed them therewith and
roared aloud. Then cries of Oh and Alas arose among the troops. And the
kings, beholding Bhima said, 'That is Rudra who is fighting in Bhima's
form among the Dhartarashtras.' Saying these words, O Bharata, all the
kings fled away, deprived of their senses and urging the animals they
rode to their greatest speed. Indeed, no two of them could be seen
running together. Then, when on that night a great carnage had been
caused among the (Kaurava) army, the mighty Vrikodara, with eyes
beautiful as the full-blown lotus, highly applauded by many bulls among
kings, repairing unto Yudhishthira, paid his regards unto him. Then the
twins (Nakula and Sahadeva), and Drupada and Virata, and the Kaikeyas,
and Yudhishthira also, felt great joy. And all of them paid their
adorations unto Vrikodara even as the celestials did unto Mahadeva after
Andhaka had been slain. Then thy sons, all equal unto the sons of Varuna,
filled with rage and accompanied by the illustrious Preceptor and a large
number of cars, foot-soldiers, and elephants encompassed Vrikodara on all
sides from desire of fight. Then, O best of kings, on that terrible
night, when everything was enveloped in darkness, as thick as a cloud, a
dreadful battle took place between those illustrious warriors, delightful
to wolves and crows and vultures.'"



SECTION CLV

"Sanjaya said, 'After his son (Bhurisravas) had been slain by Satyaki
while the former was sitting in Praya, Somadatta, filled with rage, said
unto Satyaki these words, 'Why, O Satwata, 'having abandoned those
Kshatriya duties ordained by the high-souled gods, hast thou betaken
thyself to the practices of robbers? Why would one that is observant of
Kshatriya duties and possessed of wisdom, strike in battle a person that
is turning away from the fight, or one that has become helpless, or one
that has laid aside his weapons, or one that beggeth for quarters? Two
persons, indeed, among the Vrishnis are reputed to be the foremost of
great car-warriors, viz., Pradyumna of mighty energy and thou also, O
Satyaki! Why then didst thou behave so cruelly and sinfully towards one
that had sat on Praya and that had his arms cut off by Partha? [196] Take
now in battle the consequence of that act of thine, O thou of wicked
behaviour! I shall today, O wretch, putting forth my prowess, cut off
thy. head with a winged arrow. I swear, O Satwata, by my two sons, by
what is dear to me, and by all my meritorious acts, that, if before this
night passes away, I do not slay thee, that art so proud of thy heroism,
with thy sons and younger brothers, provided Jishnu, the son of Pritha,
does not protect thee, then let me sink into terrible hell, O wretch of
Vrishni's race!' Having said these words, the mighty Somadatta, filled
with rage, blew his conch loudly and uttered a leonine roar. Then
Satyaki, of eyes like lotus-petals and teeth like those of a lion,
possessed of great strength, and filled with rage, said these words unto
Somadatta, 'O thou of Kuru's race, whether battling with thee or with
others, I do not in my heart ever experience the slightest fear. If,
protected by all the troops, thou fightest with me, I would not, even
then experience on thy account, any pain, O thou of Kuru's race! I am
ever observant of Kshatriya practices. Thou canst not, therefore,
frighten me with only words smacking of battle or with speeches that
insult the good. If, O king, thou wishest to fight with me today, be
cruel and strike me with keen shafts and I will also strike thee. Thy
son, the mighty car-warrior Bhurisravas, O king, had been slain. Sala
also, and Vrishasena, have been crushed by me. Thee also today I shall
slay, with thy soils and kinsmen. Stay with resolution in battle, for
thou, O Katirava, art endued with great strength. Thou art already slain
in consequence of the energy of that drum-bannered king Yudhishthira in
whom are always charity, and self-restraint, and purity of heart,
compassion, and modesty, and intelligence, and forgiveness, and all else
that is indestructible. Thou shalt meet with destruction along with Karna
and Suvala's son. I swear by Krishna's feet and by all my good acts that,
filled with rage, I shall, with my shafts, slay thee with thy sons in
battle. If thou fliest away from battle, then mayst thou have safety.'
Having thus addressed each other, with eyes red in wrath, those foremost
of men began to shoot their shafts at each other. Then with a thousand
cars and ten thousand horses, Duryodhana took his station, encompassing
Somadatta, Sakuni also, filled with rage, and armed with every weapon and
surrounded by his sons and grandsons as also by his brothers, that were
equal to Indra himself in prowess (did the same). Thy brother-in-law, O
king, young in years and of body hard as the thunder-bolt and possessed
of wisdom, had a hundred thousand horses of the foremost valour with him.
With these he encompassed the mighty bowman Somadatta. Protected by those
mighty warriors, Somadatta covered Satyaki (with clouds of shafts).
Beholding Satyaki thus covered with clouds of straight shafts,
Dhrishtadyumna proceeded towards him in rage and accompanied by a mighty
force. Then, O king, the sound that arose there of those two large hosts
striking each other, resembled that of many oceans lashed into fury by
frightful hurricanes. Then Somadatta pierced Satyaki, with nine arrows.
Satyaki, in return, struck that foremost of Kuru warriors with nine
arrows. Deeply pierced in that battle by the mighty and firm bowman
(Satyaki), Somadatta sat down on the terrace of his car and lost his
senses in a swoon, Beholding him deprived of his senses, his driver, with
great speed, bore away from the battle that great car-warrior, viz., the
heroic Somadatta. Seeing that Somadatta, afflicted with Yuyudhana's
shafts, had lost his senses Drona rushed with speed, desiring to slay the
Yadu hero. Beholding the Preceptor advance, many Pandava warriors headed
by Yudhishthira surrounded that illustrious perpetuator of Yadu's race
from desire of rescuing him. Then commenced a battle between Drona and
the Pandavas, resembling that between Vali and the celestials for
acquiring sovereignty oft the three worlds. Then Bharadwaja's son of
great energy shrouded the Pandava host with clouds of arrows and pierced
Yudhishthira also. And Drona pierced Satyaki with ten arrows, and the son
of Prishata with twenty. And he pierced Bhimasena with nine arrows and
Nakula with five, and Sahadeva with eight, and Sikhandin with a hundred.
And the mighty-armed hero pierced each of the (five) sons of Draupadi
with five arrows. And he pierced Virata with eight arrows and Drupada
with ten. And he pierced Yudhamanyu with three arrows and Uttamaujas with
six in that encounter. And piercing many other combatants, he rushed
towards Yudhishthira. The troops of Pandu's son, slaughtered by Drona,
ran away in all directions, from fear, O king, with loud wails. Beholding
that host slaughtered by Drona. Phalguna, the son of Pritha, with wrath
excited a little, quickly proceeded towards the preceptor. Beholding then
that Drona was also proceeding towards Arjuna in that battle, that host
of Yudhishthira, O king, once more rallied. Then once more occurred a
battle between Drona and the Pandavas. Drona, surrounded, O king, on all
sides, by thy sons, began to consume the Pandava host, like fire
consuming a heap of cotton. Beholding him radiant like the sun and endued
with the splendour of a blazing fire, and fiercely and continually, O
king, emitting his ray-like arrows, with bow incessantly drawn to a
circle and scorching everything around like the sun himself, and
consuming his foes, there was none in that army that could check him. The
shafts of Drona cutting off the head of all those that ventured to
approach him in the face, penetrated into the earth. Thus slaughtered by
that illustrious warrior, the Pandava host, once more fled away in fear
in the very sight of Arjuna. Beholding that force, O Bharata, thus routed
on that night by Drona, Jishnu asked Govinda to proceed towards Drona's
car. Then he of Dasarha's race urged those steeds, white as silver or
milk or the Kunda flower, or the moon, towards the car of Drona.
Bhimasena also, beholding Phalguna proceed towards Drona, commanded his
own charioteer, saying, 'Bear me towards Drona's division.' Hearing those
words of Bhima, his driver Visoka urged his steeds, following in the
wake, O chief of the Bharatas, of Jishnu, of sure aim. Beholding the two
brothers resolutely proceeding towards Drona's division, the mighty
car-warriors among the Panchalas, the Srinjayas, the Matsyas, the Chedis,
the Karushas, the Kosalas, and the Kaikeyas, O king, all followed them.
Then, O monarch, took place a terrible battle that made the hair stand on
end. With two mighty throngs of cars, Vibhatsu and Vrikodara attacked thy
host; the former on the right and the latter in the front. Seeing those
tigers among men, viz., Bhimasena and Dhananjaya (thus engaged),
Dhrishtadyumna, O monarch, and Satyaki of great strength, rushed behind.
Then, O king, an uproar arose there in consequence of the two hosts
striking each other, that resembled the noise made by many seas lashed
into fury by a tempest. Beholding Satyaki in battle, Aswatthaman, filled
with rage at the slaughter of Somadatta's son, rushed furiously against
that Satwata hero at the van of battle. Seeing him rush in that battle
against the car of Sini's grandson, Bhimasena's son, the gigantic
Rakshasa, Ghatotkacha, endued with great strength, rushed at him, riding
on a huge and terrible car made of black iron covered with bear-skins.
Both the height and the width of that large car measured thirty
nalwas. [197] Equipped with machines set in proper places it was; its
rattle resembled that of a mighty mass of clouds. No steeds or elephants
were yoked unto it, but, instead, beings that looked like elephants. [198]
On its tall standard perched a prince of vultures with outstretched wings
and feet, with eyes wide-expanded, and shrieking awfully. And it was
equipped with red flags and decked with the entrails of various animals.
And that huge vehicle was furnished with eight wheels. Riding on it,
Ghatotkacha was surrounded by a full Akshauhini of fierce-looking
Rakshasas armed with lances and heavy clubs and rocks and trees. Seeing
him advance with uplifted bow, resembling the mace-armed Destroyer
himself in the hour of universal dissolution, the hostile kings were
struck with fear. At sight of that prince of Rakshasas, viz.,
Ghatotkacha, looking like a mountain summit of terrible aspect,
frightful, possessed of terrible teeth and fierce face, with arrow-like
ears and high cheek-bones, with stiff hair rising upwards, awful eyes,
sunken belly, blazing mouth, wide as a chasm, and diadem on his head,
capable of striking every creature with fear, possessing jaws wide-open
like those of the Destroyer, endued with great splendour and capable of
agitating all foes, advancing towards them, thy son's host, afflicted
with fear, became highly agitated like the current of the Ganga agitated
into fierce eddies by (the action of) the wind. Terrified by the leonine
roar uttered by Ghatotkacha, elephants began to eject urine and the kings
began to tremble. Then, thrown by the Rakshasas who had become more
powerful in consequence of the night, there began to fall on the field of
battle a thick shower of stones. And a ceaseless shower of iron wheels
and Bhundis and darts and lances and spears and Sataghnis and axes also
fell there. Beholding that fierce and awful battle, the kings, thy sons,
and Karna, also exceedingly pained, fled away. Only the proud son of
Drona, ever boastful of his might in arms, stood fearlessly. And he soon
dispelled that illusion that had been created by Ghatotkacha. Upon the
destruction of his illusion, Ghatotkacha in rage sped fierce shafts
(Aswatthaman). These pierced the son of Drona, like angry snakes speedily
piercing through an ant-hill. Those arrows, having pierced through the
body of Aswatthaman, dyed with blood and quickly entered the earth like
snakes into an ant-hill. The light-handed Aswatthaman, however, of great
prowess, filled with wrath, pierced Ghatotkacha with ten arrows.
Ghatotkacha, deeply pierced in his vital parts by Drona's son, and
feeling great pain, took up a wheel having a thousand spokes. Its edge
was sharp as a razor, and it was resplendent as the rising sun. And it
was decked with diverse gems and diamonds. Desirous of slaying him, the
son of Bhimasena hurled that wheel at Aswatthaman. And as that wheel
coursed swiftly towards Drona's son, the latter cut it into fragments by
means of his shafts. Baffled, it fell down on the earth, like the hope
cherished by an unfortunate man. Beholding his wheel baffled, Ghatotkacha
quickly covered the son of Drona with his shafts, like Rahu swallowing
the sun. Meanwhile, Ghatotkacha's son endued with great splendour and
looking like a mass of antimony, checked the advancing son of Drona like
the king of mountain (Meru) checking the (course of the) wind. Afflicted
with showers of shafts by Bhimasena's grandson, viz., the brave
Anjanaparvan, Aswatthaman looked like the mountain Meru bearing a torrent
of rain from a mighty cloud. Then Aswatthaman, equal unto Rudra or
Upendra in prowess, became filled with rage. With one shaft he cut off
the standard of Anjanaparvan. With two others, his two drivers, and with
three others, his Trivenuka. And he cut off the Rakshasa's bow with one
arrow, and his four steeds with four other arrows, Made carless,
Anjanaparvan took up a scimitar. With another keen shaft, Aswatthaman cut
off in two fragments that scimitar, decked with golden stars, in the
Rakshasa's hand. The grandson of Hidimva then, O king, whirling a gold
adorned mace, quickly hurled it at Aswatthaman. Drona's son, however,
striking it with his shafts, caused it to fall down on the earth. Soaring
up then into the sky, Anjanaparvan began to roar like a cloud. And from
the welkin he showered trees upon his foe. Like the sun piercing a mass
of clouds with his rays, Aswatthaman then began to pierce with his shafts
the son of Ghatotkacha, that receptacle of illusions, in the welkin.
Gifted with great energy, the Rakshasa once more came down on his gold
decked car. He then looked like a high and beautiful hill of antimony on
the surface of the earth. The son of Drona then slew that son of Bhima's
son, viz., Anjanaparvan, cased in an iron coat of mail, even as Mahadeva
had slain in days of yore the Asura Andhaka. Beholding his mighty son
slain by Aswatthaman, Ghatotkacha, coming unto the son of Drona,
fearlessly addressed the heroic son of Saradwata's daughter, who was then
consuming the Pandava troops like a raging forest-conflagration, in these
words:

"Ghatotkacha said, 'Wait, Wait, O son of Drona! Thou shalt not escape me
with life! I shall slay thee today like Agni's son slaying Krauncha.'

"Aswatthaman said, 'Go, O son, and fight with others, O thou that hast
the prowess of a celestial. It is not proper, O son of Hidimva, that sire
should battle with son. [199] I do not cherish any grudge against thee, O
son of Hidimva! When, however, one's ire is excited, one may kill one's
own self.'

"Sanjaya continued, 'Having heard these words, Ghatotkacha, filled with
grief on account of the fall of his son, and with eyes red as copper in
wrath, approached Aswatthaman and said, 'Am I a dastard in battle, O son
of Drona, like a vulgar person, that thou dost frighten me thus with
words? Thy words are improper. Verily, I have been begotten by Bhima in
the celebrated race of the Kurus. I am a son of the Pandavas, those
heroes that never retreat from battle. I am the king of the Rakshasas,
equal to the Ten-necked (Ravana) in might. Wait, wait, O son of Drona!
Thou shalt not escape me with life. I shall today, on the field of
battle, dispel thy desire for fight.' Having thus replied unto
Aswatthaman, that mighty Rakshasa with eyes red as copper in rage, rushed
furiously against the son of Drona, like a lion against a prince of
elephants. And Ghatotkacha began to shower upon that bull among
car-warriors, viz., Drona's son, shafts of the measure of Aksha of battle
car, like a cloud pouring torrents of rain. Drona's son however, with his
own shafts, checked that arrowy shower before it could reach him. At that
time, it seemed that another encounter was taking place in the welkin
between shafts (as the combatants). The welkin, then, during the night,
shone resplendent with the sparks caused by the clash of those weapons,
as if with (myriads of) flies. Observing that his illusion was dispelled
by Drona's son, proud of his prowess in battle, Ghatotkacha, once more
making himself invisible, created an illusion. He assumed the form of a
high mountain, crowded with cliffs and trees, and possessing fountains
from which ceaselessly flowed spears and lances and swords and heavy
clubs. Beholding that mountain-like mass of antimony, with countless
weapons falling from it, Drona's son was not at all moved. The latter
invoked into existence the Vajra weapon. [200] The prince of mountains,
then, struck with that weapon, was quickly destroyed. Then the Rakshasa,
becoming a mass of blue clouds in the firmament, decked with rainbow,
began furiously to shower upon Drona's son in that battle a downpour of
stones and rocks. Then that foremost of all persons acquainted with
weapons, viz., Aswatthaman, aiming the Vayavya weapon, destroyed that
blue cloud which had risen on the firmament. Drona's son, that foremost
of men, covering then all the points of the compass with his shafts, slew
a hundred thousand car-warriors. He then beheld Ghatotkacha fearlessly
coming towards him with bent bow and accompanied by a large number of
Rakshasas that resembled lions or infuriated elephants of great strength,
some riding on elephants, some on cars, and some on steeds. The son of
Hidimva was accompanied by those fierce followers of his, with frightful
faces and heads and necks. Those Rakshasas consisted of both Paulastyas
and Yatudhanas. [201] Their prowess was equal to that of Indra himself.
They were armed with diverse kinds of weapons and were cased in diverse
kinds of armour. Of terrible visage, they swelled with rage. Ghatotkacha
came to battle, accompanied by those Rakshasas, who were, indeed,
incapable of being easily defeated in battle. Beholding them, thy son,
Duryodhana, became exceedingly cheerless. Unto him the son of Drona said,
'Wait, O Duryodhana! Thou needst have no fear. Stand aside with these thy
heroic brothers and these lords of earth, endued with the prowess of
Indra. I will slay thy foes. Defeat thou shalt not have. I tell thee
truly. Meanwhile, assure thy troops.'

"Duryodhana said, 'I do not regard what thou sayest to be at all
wonderful, since thy heart is large. O son of Gautama's daughter, thy
regard for us is great.'

"Sanjaya continued, Having said those words unto Aswatthaman, he then
addressed the son of Suvala, saying, 'Dhananjaya is engaged in battle
surrounded by a hundred thousand car-warriors of great valour. Go thou
against him, with sixty thousand cars. Karna also, and Vrishasena and
Kripa, and Nila, and the Northerners, and Kritavarman, and the sons of
Purumitra, and Duhsasana, and Nikumbha, and Kundabhedin, and Puranjaya
and Dridharatha, and Hemakampana, and Salya, and Aruni, and Indrasena,
and Sanjaya, and Vijaya, and Jaya, and Purakrathin, and Jayavarman, and
Sudarsana, these will follow thee, with sixty thousand foot-soldiers. O
uncle, slay Bhima and the twins and king Yudhishthira the Just, like the
chief of the celestials slaying the Asuras. My hope of victory is in
thee. Already pierced by Drona's son with shafts, all their limbs have
been exceedingly mangled. Slay the sons of Kunti, O uncle, like Kartikeya
slaying the Asuras.' Thus addressed by thy son, Sakuni proceeded quickly
to destroy the Pandavas, filling thy son's heart, O king, with delight.

"Meanwhile, O king, the battle that took place between the Rakshasas and
the son of Drona on that night was exceedingly terrible like that between
Sakra and Prahlada (in days of old). Ghatotkacha, filled with rage,
struck Drona's son in the chest with ten powerful shafts fierce as poison
or fire. Deeply pierced with those shafts by the son of Bhimasena,
Aswatthaman trembled on the terrace of his car like a tall tree shaken by
the tempest. Once more Ghatotkacha, with a broad-headed shaft, quickly
cut off the bright bow that was in the hands of Drona's son. The latter,
then, taking up another bow capable of bearing of great strain, showered
keen arrows (upon his foe) like a cloud pouring torrents of rain. Then
the son of Saradwat's daughter, O Bharata, sped many sky-ranging and
foe-slaying arrows, winged with gold, towards the sky-ranging Rakshasa.
Afflicted with those shafts of Aswatthaman, that vast force of
broad-chested Rakshasas looked like a herd of infuriated elephants
afflicted by lions. Consuming with his arrows those Rakshasas with their
steeds, drivers, and elephants, he blazed forth like the adorable Agni
while consuming creatures at the end of the Yuga. Having burnt with his
shafts a full Akshauhini of Rakshasa troops, Aswatthaman shone
resplendent like the divine Maheswara in heaven after the burning of the
triple city. [202] That foremost of victors, viz., Drona's son, having
burnt thy foes, shone brilliantly like the blazing Yuga-fire after having
burnt all creatures at the end of the Yuga. Then Ghatotkacha, filled with
rage, urged that vast Rakshasa force on, saying, 'Slay the son of Drona!'
That command of Ghatotkacha was obeyed by those terrible Rakshasa of
bright teeth, large faces, frightful aspects, gaping mouths, long tongues
and eyes blazing with wrath. Causing the earth to be filled with their
loud leonine roars, and armed with diverse kinds of weapons, they rushed
against the son of Drona for slaying him. Endued with fierce prowess,
those Rakshasas, with eyes red in wrath, fearlessly hurled at
Aswatthaman's head hundreds and thousands of darts, and Sataghnis, and
spiked maces, and Asanis and long lances, and axes, and scimitars, and
maces, and short arrows and heavy clubs, and battle-axes, and spears, and
swords, and lances, and polished Kampanas and Kunapas, and Hulas, and
rockets, and stones, and vessels of (hot) treacle, and thunas made of
black iron, and mallets, all of terrible forms and capable of destroying
foes. Beholding that thick shower of weapons falling upon the head of
Drona's son, thy warriors were much pained. The son of Drona, however,
fearlessly destroyed with his whetted shafts endued with the force of the
thunder that frightful shower of weapons looking like a risen cloud. Then
the high-souled son of Drona, with other weapons, equipped with golden
wings and inspired with mantras speedily slew many Rakshasas. Afflicted
with those shafts, that vast force of broad-chested Rakshasas looked like
a herd of infuriated elephants afflicted by lions. Then those mighty
Rakshasas, thus afflicted Drona's son, became filled with fury and rushed
against the former. The prowess that the son of Drona then showed was
exceedingly wonderful, for the feat he achieved is incapable of being
achieved by any other being among living creatures, since, alone and
unsupported, that warrior acquainted with high and mighty weapons burnt
that Rakshasa force with his blazing shafts in the very sight of that
prince of Rakshasas. Whilst consuming that Rakshasa force, Drona's son in
that battle shone resplendent like the Samvartaka fire, while burning all
creatures at the end of the Yuga. Indeed, amongst those thousands of
kings and those Pandavas, O Bharata, there was none, except that mighty
prince of the Rakshasa, viz., the heroic Ghatotkacha, capable of even
looking at the son of Drona in that battle, who was thus employed in
consuming their ranks with his shafts, resembling snakes of virulent
poison. The Rakshasa, O chief of the Bharatas, with eyes rolling in
wrath, striking his palms, and biting his (nether) lip, addressed his own
driver, saying, 'Bear me towards the son of Drona.' Riding on that
formidable car equipped with triumphal banners, that slayer of foes once
more proceeded against Drona's son, desirous of a single combat with the
latter. Endued with terrible prowess, the Rakshasa, uttering a loud
leonine roar, hurled in that encounter at Drona's son, having whirled it
(previously), a terrible Asani of celestial workmanship, and equipped
with eight bells. [203] Drona's son, however, jumping down from his car,
having left his bow thereon, seized it and hurled it back at Ghatotkacha
himself. Ghatotkacha, meanwhile, had quickly alighted from his car. That
formidable Asani, of dazzling effulgence, having reduced to ashes the
Rakshasa's vehicle with steeds and drivers and standard, entered the
earth, having pierced her through. Beholding that feat of Drona's son,
viz., his having jumped down and seized that terrible Asani of celestial
workmanship, all creatures applauded it. Proceeding then, O king, to
Dhrishtadyumna's car, Bhimasena's son, taking up a terrible bow that
resembled the large bow of Indra himself, once more shot many keen shafts
at the illustrious son of Drona. Dhrishtadyumna also fearlessly shot at
Aswatthaman's chest many foremost of shafts, equipped with wings of gold
and resembling snakes of virulent poison. Then Drona's son shot arrows
and long shafts by thousands. These two heroes, however, viz.,
Ghatotkacha and Dhrishtadyumna, struck and baffled Aswatthaman's shafts
by means of their own shafts whose touch resembled that of fire. The
battle then that took place between those two lions among men
(Ghatotkacha on the one side) and the son of Drona (on the other) became
fierce in the extreme and gladdened all the combatants, O bull of
Bharata's race! Then, accompanied by a thousand cars, three hundred
elephants, and six thousand horses, Bhimasena arrived at that spot. The
virtuous son of Drona, however, endued as he was with prowess that knew
no fatigue, continued to fight with the heroic son of Bhima and with
Dhrishtadyumna supported by his followers. [204] The prowess then that
Drona's son displayed on that occasion was exceedingly wonderful, in as
much as, O Bharata, none else amongst all creatures is capable of
accomplishing such feats. Within the twinkling of an eye, he destroyed,
by means of his sharp shafts, a full Akshauhini of Rakshasa troops with
steeds, drivers, cars, and elephants, in the very sight of Bhimasena and
Hidimva's son and Prishata's son and the twins and Dharma's son and
Vijaya and Achyuta. [205] Deeply struck with the straight-going shafts (of
Aswatthaman), elephants fell down on elephants on the earth like
crestless mountains. Strewn all around with the lopped off trunks of
elephants, that moved still in convulsions, the earth looked as if
overspread with moving snakes. And the earth looked resplendent with
golden staves and royal umbrellas, like the firmament at the end of the
Yuga, bespangled with planets and stars and many moons and suns. And
Drona's son caused a bloody river of impetuous current to flow there. The
blood of elephants and steeds and combatants formed its water; tall
standards its frogs; drums formed its large tortoises; umbrellas, its
rows of swans, yak-tails in profusion, Kankas and vultures, its
crocodiles; weapons its fishes; large elephants the stones and rocks on
its banks; elephants and steeds, its sharks; cars, its unstable and broad
banks; and banners, its beautiful rows of trees. Having shafts for its
(smaller) fishes, that frightful river had lances and darts and swords
for snakes; marrow and flesh for its mire, and trunkless bodies floating
on it for its rafts. And it was choked with the hair (of men and animals)
for its moss. And it inspired the timid with cheerlessness and fear. And
bloody waves were seen on its surface. Rendered frightful by means of the
foot-soldiers with which it teemed, Yama's abode, was the ocean towards
which it flowed. Having slain the Rakshasas, Drona's son then began to
afflict the son of Hidimva with arrows. Filled once more with rage, the
puissant son of Drona having pierced those mighty car-warriors, viz., the
Parthas including Vrikodara and the sons of Prishata, slew Suratha, one
of the sons of Drupada. Then he slew in that battle Suratha's younger
brother named Satrunjaya. And then he slew Valanika and Jayanika, and
Jaya. And once more, with a keen shaft, Drona's son' uttering a leonine
roar, slew Prishdhra, and then proud Chandrasena. And then he slew with
ten arrows the ten sons of Kuntibhoja. Then, O king, Drona's son
despatched Srutayus to the abode of Yama. With three other keen shafts,
equipped with beautiful wings and red eyes, he despatched the mighty
Satrunjaya to the region of Sakra. [206] Then Aswatthaman, filled with
rage, fixed on his bowstring a fierce and straight arrow. Drawing the
string to his ear, he quickly shot that fierce and excellent arrow
resembling the rod of Death himself, aiming at Ghatotkacha. That mighty
shaft, equipped with beautiful wings, passing through the chest of that
Rakshasa, O lord of the earth, entered the earth, piercing through it,
Ghatotkacha thereupon fell down on the car. Beholding him fallen down and
believing him to be dead, the mighty car-warrior Dhrishtadyumna took him
away from the presence of Drona's son and caused him to be placed upon
another car. Thus, O king, that car-force of Yudhishthira turned away
from the fight. The heroic son of Drona having vanquished his foes,
uttered a loud roar. And he was worshipped by all men and all thy sons, O
sire.' [207] The earth, strewn all around with the fallen bodies of dead
Rakshasas, pierced and mangled with hundreds of arrows, became fierce
looking and impassable, as if strewn with mountain summits. The Siddhas
and Gandharvas and Pisachas, and Nagas, and birds, and Pitris and ravens
and large numbers of cannibals and ghosts, and Apsaras and celestials,
all combined in highly applauding the son of Drona.'"



SECTION CLVI

"Sanjaya said, 'Beholding the sons of Drupada, as also those of
Kuntibhoja, and Rakshasas too in thousands, slain by the son of Drona,
Yudhishthira and Bhimasena, and Dhrishtadyumna, the son of Prishata, and
Yuyudhana, uniting together, set their hearts firmly on battle. Then
Somadatta, once more filled with rage upon beholding Satyaki in that
battle, covered the latter, O Bharata, with a dense shower of arrows.
Then took place a battle, fierce and exceedingly wonderful to behold,
between thy warriors and those of the foe, both parties being solicitous
of victory. Fighting on behalf of Satyaki, Bhima pierced the Katirava.
hero with ten shafts. Somadatta, however, in return, pierced that hero
with a hundred arrows. Then Satwata, filled with rage, pierced with ten
keen shafts, endued with the force of the thunder, that old warrior
afflicted with grief on account of the death of his son, and who was,
besides, endued with every estimable virtue like Yayati, the son of
Nahusha. Having pierced him with great force, he struck him once more
with seven arrows. Then, fighting for the sake of Satyaki, Bhimasena
hurled at the head of Somadatta a new, hard and terrible Parigha. Satyaki
also filled with rage, shot at Somadatta's chest, in that battle, an
excellent shaft, keen and equipped with goodly wings and resembling fire
itself in splendour. The Parigha and the shaft, both terrible, fell
simultaneously upon the body of the heroic Somadatta. That mighty
car-warrior, thereupon, fell down. Beholding his son (Somadatta) thus
fallen into a swoon, Valhika rushed at Satyaki scattering showers of
arrows like a cloud in season. Then Bhima, for Satyaki's sake, afflicted
the illustrious Valhika with nine shafts and pierced him therewith at the
van of battle. Then the mighty-armed son of Pratipa, Valhika, filled with
great fury, hurled a dart at the chest of Bhima, like Purandara himself
hurling the thunder. Struck therewith, Bhima trembled (on his car) and
swooned away. The mighty warrior then, recovering his senses, hurled a
mace at his opponent. Hurled by the son of Pandu, that mace snatched away
the head of Valhika, who, thereupon, fell down lifeless on the earth,
like a tree struck down by lightning. Upon the slaughter of that bull
among men, viz., the heroic Valhika, ten of thy sons, each of whom was
equal unto Rama, the son of Dasaratha, in prowess, began to afflict
Bhima. They were Nagadatta, and Dridharatha, and Viravahu, and Ayobhuja,
and Dridha, and Suhasta, and Viragas and Pramatha, and Ugrayayin.
Beholding them Bhimasena became filled with rage. He then took up a
number of arrows, each capable of bearing a great strain. Aiming at each
of them one after another, he sped those arrows at them, striking each in
his vital part. Pierced therewith, they fell down from their cars,
deprived of energy and life, like tall trees from mountain cliffs broken
by a tempest. Having with those ten shafts slain those ten sons of thine,
Bhima shrouded the favourite son of Karna with showers of arrows. Then
the celebrated Vrikaratha, brother of Karna, pierced Bhima with many
arrows. The mighty Pandava, however, soon disposed of him effectually.
Slaying next, O Bharata, seven car-warriors among thy brother-in-law,
with his shafts, the heroic Bhima pressed Satachandra down into the
earth. Unable to bear the slaughter of the mighty car-warrior
Satachandra, Sakuni's brothers, viz., the heroic Gavaksha and Sarabha and
Bibhu, and Subhaga, and Bhanudatta, those five mighty car-warriors,
rushing towards Bhimasena, attacked him with their keen shafts. Thus
attacked with those shafts, like a mountain with torrents of rain.' [208]
Bhima slew those five mighty kings with five shafts of his. Beholding
those heroes slain many great kings began to waver.

"Then Yudhishthira, filled with wrath, began to destroy thy ranks, in the
sight, O sinless one, of the Pot-born (Drona) and of thy sons. Indeed,
with his shafts, Yudhishthira began to despatch to the regions of Yama
the Amvashthas, the Malavas, the brave Trigartas and the Sivis. And
cutting off the Abhishahas, the Surasenas, the Valhikas, and the Vasatis,
he caused the earth to be miry with flesh and blood. And he also
despatched within a trice, by means of many shafts, to Yama's domains,
the Yaudheyas, the Malavas, and large numbers, O king, of the Madrakas.
Then a loud uproar arose in the vicinity of Yudhishthira's car, amid
which was heard, 'Slay', Seize', 'Capture', Pierce', Cut into pieces'!
Beholding him thus slaying and routing thy troops, Drona, urged on by thy
son, shrouded Yudhishthira with showers of shafts. Drona filled with
great wrath, struck Yudhishthira with the Vayavya weapon. The son of
Pandu, however, baffled that celestial weapon with a similar weapon of
his own. Seeing his weapon baffled, the son of Bharadwaja, filled with
great wrath and desirous of slaying the son of Pandu, sped at
Yudhishthira diverse celestial weapons such as the Varuna, the Yamya, the
Agneya, the Tvashtra, and the Savitra. The mighty-armed Pandava, however,
conversant with morality, fearlessly baffled all those weapons of the
Pot-born that were hurled or in course of being hurled at him. Then the
Pot-born, striving to accomplish his vow and desirous also for thy son's
good, to slay the son of Dharma, invoked into existence, O Bharata, the
Aindra and the Prajapatya weapons. Then that foremost one of Kuru's race,
Yudhishthira, of the gait of the elephant or the lion, of broad chest and
large and red eyes, and endued with energy scarcely inferior (to that of
Drona) invoked into existence the Mahendra weapon. With that he baffled
the weapon of Drona. Seeing all his weapons baffled, Drona, filled with
wrath and desirous of accomplishing the destruction of Yudhishthira,
invoked into existence the Brahma weapon. Enveloped as we then were by a
thick gloom, we could not observe what passed. All creatures also, O
monarch, were filled with great fright. Beholding the Brahma weapon
uplifted, Kunti's son, Yudhishthira, O king, baffled it with a Brahma
weapon of his own. Then, all the foremost warriors applauded those two
bulls among men, viz., Drona and Yudhishthira, those great bowmen
acquainted with every mode of warfare. Abandoning Yudhishthira, Drona
then, with eyes red as copper in rage, began to consume the division of
Drupada with the Vayavya weapon. Oppressed by Drona, the Panchalas fled
away from fear, in the very sight of Bhimasena and of the illustrious
Partha. Then the diadem-decked (Arjuna) and Bhimasena, checking that
flight of their troops, suddenly encountered that hostile force with two
large throngs of cars. Vibhatsu, attacking the right and Vrikodara the
left, Bharadwaja's son was encountered, with two mighty showers of
shafts. Then the Kaikeyas, the Srinjayas, and the Panchalas of great
energy followed the two brothers, O king, accompanied by the Matsyas and
the Satwatas. Then the Bharata host, slaughtered by the diadem-decked
(Arjuna) and overcome with sleep and darkness, began to break. Drona, and
thy son himself, endeavoured to rally them. The combatants, however, O
king, were incapable of being then checked in their flight.'"



SECTION CLVII

"Sanjaya said, 'Beholding that vast host of the Pandavas swelling with
rage and regarding it to be incapable of being resisted, thy son
Duryodhana. addressing Karna, said these words, 'O thou that art devoted
to friends, that hour hath now come in respect of thy friends (when thy
help is most needed). O Karna, save in battle all my warriors. Our
combatants are now encompassed on all sides by the Panchalas, the
Kaikeyas, the Matsyas, and the mighty car-warriors of the Pandavas, all
filled, with rage and resembling hissing snakes. Yonder the Pandavas,
solicitous of victory, are roaring in joy. The vast car-force of the
Panchalas is possessed of the prowess of Sakra himself.'

"Karna replied, 'If Purandara himself were to come hither for saving
Partha, quickly vanquishing even him, I would slay that son or Pandu. I
tell thee truly. Be cheered, O Bharata! I will slay the son of Pandu and
all the assembled Panchalas, I will give thee victory, like Pavaka's son
giving victory unto Vasava. I shall do what is agreeable to thee in this
battle that has begun. Amongst all the Parthas, Phalguna is the
strongest. At him I will hurl the fatal dart of Sakra's workmanship. Upon
the death of that great bowman, his brothers, O giver of honour, will
either surrender themselves unto thee or once more retire into the
forest. When I am alive, O Kauravya, never indulge in any grief. I will
vanquish in battle all the Pandavas united together and all the
Panchalas, the Kaikeyas, and the Vrishnis assembled together. Making
porcupines of them by means of my arrowy showers, I will give thee the
earth.'

"Sanjaya continued, 'While Karna was uttering those words, Kripa, the
mighty armed son of Saradwat, smiling the while, addressed the Suta's son
in these words, 'Thy speech is fair, O Karna! If words alone could lead
to success, then with thee, O son of Radha, as his protector, this bull
among the Kurus would be considered to have the amplest measure of
protection. Thou boastest much, O Karna, in the presence of the Kuru
chief, but thy prowess is seldom witnessed, nor, indeed, any result (of
thy boastful speeches). Many a time have we seen thee encounter the sons
of Pandu in battle. On every one of those occasions, O Suta's son, thou
hast been vanquished by the Pandavas. While Dhritarashtra's son was being
taken away (as a captive) by the Gandharvas, all the troops fought on
that occasion except thy single self, who was the first to fly away. In
Virata's city also, all the Kauravas, united together, including thyself
and thy younger brother were vanquished by Partha in battle. Thou art not
a match for even one of the sons of Pandu, viz., Phalguna, on the field
of battle. How then canst thou venture to vanquish all the sons of Pandu
with Krishna at their head? Thou indulgest in too much brag, O Suta's
son! Engage thyself in battle without saying anything. To Put forth
prowess without indulging in brag is the duty of good men. Ever roaring
aloud, O Suta's son like the dry clouds of autumn, thou showest thyself,
O Karna to be without substance. The king, however, does not understand
it. Thou roarest, O son of Radha, as long as thou seest not the son of
Pritha. These thy roars disappear when thou seest Partha near. Indeed,
thou roarest as long as thou art out of the range of Phalguna's shafts.
Those roars of thine disappear when thou art pierced with Partha's
shafts. Kshatriyas evince their eminence by means of their arms;
Brahmanas, by means of speech; Arjuna evinces his by means of the bow;
but Karna, by the castles he builds in the air. Who is there that will
resist that Partha who gratified Rudra himself (in battle)?' Thus railed
at by Saradwat's son, Karna, that foremost of smiters, answered Kripa in
the following strain, 'Heroes always roar like clouds in the season of
rains, and like steeds put in the soil, quickly yield fruits. I do not
see any fault in heroes that take great burdens on their shoulders,
indulging in boastful speeches on the field of battle. When a person
mentally resolves to bear a burden, Destiny itself aids him in the
execution. Wishing in my heart bear a great burden, I always summon
sufficient resolution. If, slaying the sons of Pandu with Krishna and
Satwatas in battle, I indulge in such roars, what is it to thee, O
Brahmana? They that are heroes never roar fruitlessly like autumnal
clouds. Conscious of their own might, the wise indulge in roars! In my
heart I am determined to vanquish in battle today Krishna and Partha
united together and fighting with resolution! It is for this that I roar,
O son of Gotama! Behold the fruit of these my roars, O Brahmana! Slaying
the son of Pandu in battle, with all their followers, Krishna and
Satwatas, I will bestow on Duryodhana the whole earth without a thorn in
it.'

"Kripa said, 'Little do I reckon, O Suta's son, these delirious saying of
thine discovering thy thoughts, not deeds. Thou always speakest in
depreciation of the two Krishnas and king Yudhishthira the just. He, O
Karna, is certain, to have the victory who hath on his side those two
heroes skilled in battle. Indeed, Krishna and Arjuna are incapable of
being defeated by the celestials, the Gandharvas, the Yakshas, human
beings, the Nagas, and the birds, all clad in mail. Yudhishthira, the son
of Dharma is devoted to the Brahmanas. He is truthful in speech and
self-restrained. He reverences the Pitris and the deities. He is devoted
to the practice of truth and righteousness. He is, again, skilled in
weapons. Possessed of great intelligence, he is also grateful. His
brothers are all endued with great might and well-practised in all
weapons. They are devoted to the service of their seniors. Possessed of
wisdom and fame, they are also righteous in their practices. Their
kinsmen and relatives are all endued with the prowess of Indra. Effectual
smiters, they are all exceedingly devoted to the Pandavas.
Dhrishtadyumna, and Sikhandin and Janamejaya, the son of Durmuksha and
Chandrasen, and Madrasen, and Kritavarman, Dhruva, and Dhara and
Vasuchandra, and Sutejana, the sons of Drupada, and Drupada himself,
conversant with high and mighty weapons, and the king of the Matsyas
also, with his younger brothers, all resolutely struggling for their
sake, and Gajanika, and Virabhadra, and Sudarsana, and Srutadhwaja, and
Valanika, and Jayanika, and Jayaprya, and Vijaya and Labhalaksha, and
Jayaswa, and Kamaratha, and the handsome brothers of Virata, and the
twins (Nakula and Sahadeva), and the (five) sons of Draupadi, and the
Rakshasa Ghatotkacha, are all fighting for the Pandavas. The sons of
Pandu, therefore, will not meet with destruction. These and many other
hosts (of heroes) are for the sons of Pandu. Without doubt, the entire
universe, with the celestials, Asuras, and human beings, with all the
tribes of Yaksha and Rakshas and with all the elephants and snakes and
other creatures, can be annihilated by Bhima and Phalguna by the prowess
of their weapons. As regards Yudhishthira also, he can, with angry eyes
only, consume the whole world. How, O Karna, canst thou venture to
vanquish those foes in battle for whom Sauri of immeasurable might hath
clad himself in mail? This, O Suta's son, is a great folly on thy part,
since thou always venturest to contend with Sauri himself in battle.'

"Sanjaya continued, 'Thus addressed (by Kripa), Karna the son of Radha, O
bull of Bharata's race, smiling the while, said these words unto the
preceptor Kripa, the son of Saradwat, 'The words thou hast spoken about
the Pandavas, O Brahmana, are all true. These and many other virtues are
to be seen in the sons of Pandu. It is true also that the Parthas are
incapable of being vanquished by the very gods with Vasava at their head,
and the Daityas, the Yakshas, and the Rakshasas. For all that I will
vanquish the Parthas with the help of the dart given me by Vasava. Thou
knowest, O Brahmana, that the dart given by Sakra is incapable of being
baffled. With that I will slay Savyasachin in battle. Upon Arjuna's fall,
Krishna and the uterine brothers of Arjuna will never be able to enjoy
the (sovereignty of the) earth without Arjuna (to aid them). All of them,
therefore, will perish. This earth then, with her seas, will remain
subject to the chief of the Kurus, O Gautama, without costing him any
efforts. In this world everything, without doubt, becomes attainable by
policy. Knowing this, I indulge in these roars, O Gautama! As regards
thyself, thou art old, a Brahmana by birth, and unskilled in battle. Thou
bearest much love for the Pandavas. It is for this thou insultest me
thus. If, O Brahmana, thou tellest me again such words as these, I shall,
then, drawing out my scimitar, cut off thy tongue, O wretch! Thou
desirest, O Brahmana, to applaud the Pandavas, for frightening all the
troops and the Kauravas, O thou of wretched understanding! As regards
this also, O Gautama, listen to what I say. Duryodhana, and Drona, and
Sakuni, and Durmukha, and Jaya, and Duhsasana, and Vrishasena, and the
ruler of the Madras, and thyself too and Somadatta and Drona's son, and
Vivinsati,--all these heroes skilled in battle,--are here, clad in mail.
What foe is there, endued with even the prowess of Sakra, that would
vanquish these in battle? All those I have named a-e heroes, skilled in
weapons, endued with great might, solicitous of admission into heaven,
conversant with morality, and skilled in battle. They would stay the very
gods in fight. These will take their places on the field for slaying the
Pandavas, clad in mail on behalf of Duryodhana desirous of victory. I
regard victory to be dependent on destiny, even in the case of the
foremost of mighty men. When the mighty-armed Bhishma himself lieth
pierced with a hundred arrows, as also Vikarna, and Jayadratha, and
Bhurisravas, and Jaya, and Jalasandha, and Sudakshina, and Sala; that
foremost of car-warriors, and Bhagadatta of great energy, I say, when
these and many others, incapable of being easily vanquished by the very
gods, heroes all and mightier (than the Pandavas), lie on the field of
battle, slain by the Pandavas, what dost thou think, O wretch among men,
but that all this is the result of destiny? As regards them also, viz.,
the foes of Duryodhana, whom thou adorest, O Brahmana, brave warriors of
theirs, in hundreds and thousands, have been slain. The armies of both
the Kurus and the Pandavas are diminishing in numbers; I do not, in this,
behold the prowess of the Pandavas! With them, O lowest of men, whom thou
always regardest to be so mighty, I shall strive, to the utmost extent of
my might, to contend in battle, for Duryodhana's good. As regards
victory, that depends on destiny.'"



SECTION CLVIII

"Sanjaya said, 'Seeding his uncle thus addressed in harsh and insulting
words by the Suta's son, Aswatthaman, uplifting his scimitar, furiously
rushed towards the latter. Filled with fury, Drona's son rushed towards
Karna, in the very sight of the Kuru king, like a lion at an infuriated
elephant.

"And Aswatthaman said, 'O lowest of men, Kripa was speaking of the
virtues truly possessed by Arjuna. Of wicked understanding as thou art,
thou rebukest, however, my brave uncle from malice. Possessed with pride
and insolence, thou braggest today of thy prowess, not regarding any of
the world's bowmen in battle! [209] Where was thy prowess and where were
thy weapons when vanquishing thee in battle the wielder of Gandiva slew
Jayadratha in thy very sight? Vainly, O wretch of a Suta, dost thou
indulge in thy mind the hope of vanquishing him who formerly contended in
battle with Mahadeva himself. The very gods with the Asuras united
together and with Indra at their head had failed to vanquish Arjuna, that
foremost of all wielders of weapons, having Krishna only for his ally.
How then, O Suta, hopest thou, aided by these kings, to vanquish that
foremost of heroes in the world, viz., the unvanquished Arjuna, in
battle? Behold, O Karna of wicked soul, (what I do to thee) today! O
lowest of men, O thou of wretched understanding, I shall presently sever
thy head from thy trunk.'

"Sanjaya continued, 'Thus saying, Aswatthaman made a furious rush at
Karna. The king himself, of great energy, and Kripa, that foremost of
men, held him fast. Then Karna said, 'Of wicked understanding, this
wretch of a Brahmana thinks himself brave and boasts of his prowess in
battle. Set him at liberty, O chief of the Kurus. Let him come in contact
with my might.'

"Aswatthaman said, 'O son of a Suta, O thou of wicked understanding, this
(thy fault) is pardoned by us. Phalguna, however, will quell this risen
pride of thine.'

"Duryodhana said, 'O Aswatthaman, quell thy wrath. It behoveth thee, O
giver of honours, to forgive. Thou shouldst not, O sinless one, be angry
with the Suta's son. Upon thee and Karna and Kripa and Drona and the
ruler of the Madras and Suvala's son resteth a great burthen. Drive away
thy wrath, O best of Brahmanas! Yonder, all the Pandava troops are
approaching from desire of fight with Radha's son. Indeed, O Brahmana,
yonder they come, challenging us all.'

"Sanjaya continued, 'Thus pacified by the king, the high-souled son of
Drona, O monarch, whose ire had been excited, suppressed his wrath and
forgave (Karna). Then the preceptor Kripa, of noble heart, who is of a
quite disposition, O monarch, and mild temper, therefore, returned soon
unto him, said these words.'

"Kripa, said, 'O Suta's son of wicked heart, this (thy fault) is pardoned
by us. Phalguna, however, will quell this thy risen pride.'

"Sanjaya continued, 'Then the Pandavas, O king, and the Panchalas,
celebrated for their prowess, uniting together approached in thousands,
uttering loud shouts; Karna also, that foremost of car-warriors, endued
with great energy, surrounded by many foremost ones among the Kuru
warriors and resembling Sakra in the midst of the celestials, waited,
drawing his bow and relying on the might of his own arms. Then commenced
a battle between Karna and the Pandavas. O king, that was exceedingly
dreadful and characterised by loud leonine roars. Then Pandavas, O
monarch, and the Panchalas, celebrated for their prowess, beholding the
mighty-armed Karna, loudly shouted, saying, 'There is Karna,' 'Where is
Karna in this fierce battle.'--'O thou of wicked understanding, O lowest
of men, fight with us!'--Others, beholding the son of Radha said, with
eyes expanded In wrath, 'Let this arrogant wretch of little
understanding, this son of a Suta, be slain by the allied kings. He hath
no need to live. This sinful man is always very hostile to the Parthas.
Obedient to the counsels of Duryodhana, this one is the root of these
evils. Slay him.' Uttering such words, great Kshatriya car-warriors,
urged by Pandu's son, rushed towards him, covering him with a dense
shower of arrows, for slaying him. Beholding all those mighty Pandavas
thus (advancing), the Suta's son, trembled not, nor experienced any fear.
Indeed, seeing that wonderful sea of troops, resembling Death himself,
that benefactor of thy sons, viz., the mighty and fight-handed Karna,
never vanquished in battle, O bull of Bharata's race, began, with clouds
of shafts, to resist that force on all sides. The Pandavas also fought
with the foe, shooting showers of shafts. Shaking their hundreds and
thousands of bows they fought with Radha's son, like the Daityas of old
fighting with Sakra. The mighty Karna, however, with a dense arrowy
shower of his own dispelled that downpour of arrows caused by those lords
of earth on all sides. The battle that took place between them, and in
which each party counteracted the feats of the other,' resembled the
encounter between Sakra and the Danavas in the great battle fought of
yore between the gods and the Asuras. The lightness of arm that we then
behold of the Suta's son was wonderful in the extreme, inasmuch as, all
his foes, fighting resolutely, could not strike him in that battle.
Checking the clouds of arrows shot by the (hostile) king, that mighty
car-warrior, viz., Radha's son, sped terrible arrows marked with his own
name at the yokes, the shafts, the umbrellas, the cars, and the steeds
(of his foes). Then those kings, afflicted by Karna and losing their
coolness, began to wander on the field like a herd of kine afflicted with
cold. Struck by Karna, large numbers of steeds and elephants and
car-warriors were seen there to drop down deprived of life. The whole
field, O king, became strewn with the fallen heads and arms of
unreturning heroes. With the dead, the dying, and the wailing warriors,
the field of battle, O monarch, assumed the aspect of Yama's domain. Then
Duryodhana, O king, witnessing the prowess of Karna, repaired to
Aswatthaman and addressing him, said, 'Behold, Karna, clad in mail, is
engaged with all the (hostile) kings. Behold, the hostile army, afflicted
with the arrows of Karna, is being routed like the Asura army overwhelmed
with the energy of Kartikeya. Seeing his army vanquished in battle by
that intelligent Karna, yonder cometh Vibhatsu from desire of slaying the
Suta's son. Let such steps, therefore, be taken as may prevent the son of
Pandu from slaying that mighty car-warrior viz., Suta's son, in the very
sight of us all.' (Thus addressed), Drona's son, and Kripa, and Salya,
and that great car-warrior, viz., the son of Hridika, beholding the son
of Kunti coming (towards them) like Sakra himself towards the Daitya
host, all advanced against Partha for rescuing the Suta's son. Meanwhile,
Vibhatsu, O monarch, surrounded by the Panchala I advanced against Karna,
like Purandara proceeding against the Asura Vritra.' [210]

"Dhritarashtra said, 'Beholding Phalguna excited with fury and looking
like the Destroyer himself, as he appears at the end of the Yuga what, O
Suta, did Vikartana's son Karna do next? Indeed, the mighty car-warrior
Karna, the son of Vikartana, had always challenged Partha. Indeed, he had
always said that he was competent to vanquish the terrible Vibhatsu. What
then, O Suta, did that warrior do when he thus suddenly met his ever
deadly foe?' [211]

"Sanjaya continued, 'Beholding the son of Pandu rushing towards him like
an elephant towards a rival elephant, Karna fearlessly proceeded against
Dhananjaya. Partha, however, soon covered Karna who was thus advancing
with great impetuosity, with showers of straight shafts, equipped with
wings of gold. Karna also covered Vijaya with his shafts. The son of
Pandu then once more shrouded Karna with clouds of arrows. Then Karna,
filled with rage, pierced Arjuna with three shafts. The mighty
car-warrior, Arjuna, beholding Karna's lightness of hand, could not brook
it. That scorcher of foes shot at the Suta's son thirty straight shafts,
whetted on stone and equipped with blazing points. Endued with great
might and energy, he also pierced him, in rage, with another long arrow
on the wrist of his left arm, smiling the while. Karna's bow then dropped
from that arm of his, which had thus been pierced with great force. Then
the mighty Karna, taking up that bow within the twinkling of an eye, once
more covered Phalguna with clouds of shafts, displaying great lightness
of hard. Dhananjaya then, O Bharata, smiling the while, baffled with his
own shafts, that arrowy shower shot by the Suta's son. Approaching each
other, those two great bowmen, desirous of counteracting each other's
feats, continued to cover each other with showers of shafts. The battle
that took place between them, viz., Karna and the son of Pandu, became
exceedingly wonderful, like that between the two wild elephants for the
sake of a she-elephant in her season. Then the mighty bowman Partha,
beholding Karna's prowess, quickly cut of the latter's bow at the handle.
And he also despatched the four steeds of the Suta's son to Yama's abode
with a number of broad-headed shafts. And that scorcher of foes also cut
off from the trunk the head of Karna's driver. Then, the son of Pandu and
Pritha pierced the bowless, the steedless, and the driverless Karna with
four shafts. Then that bull among men Karna, afflicted with those shafts,
specially jumping down from that steedless car, mounted upon that of
Kripa. Beholding the son of Radha vanquished, thy, warriors, O bull of
Bharata's race, fled away in all directions. Seeing them fly away, king
Duryodhana himself checked them and said these words, 'Ye heroes, do not
fly away. Ye bulls among Kshatriyas, stay in battle. I myself will now
advance for slaying Partha in battle. I myself will slay Partha with the
assembled Panchalas. While I shall fight with the wielder of Gandiva
today, Partha will behold my prowess to resemble that of the Destroyer
himself at the end of the Yuga. Today the Parthas shall behold my shafts
shot in thousands to resemble flights of locusts. The combatants shall
behold me today shooting, bow in hand, dense showers of shafts, like
torrents of rain poured by the clouds at the end of the summer season. I
shall today vanquish Partha with my straight shafts. Stay, ye heroes, in
battle, and remove your fear or Phalguna. Encountering my prowess,
Phalguna shall never be able to bear it, like the ocean, the abode of
makaras, unable to overcome the continents.' Thus saying, the king
proceeded in rage, his eyes red in wrath, surrounded by a large host,
towards Phalguna. Beholding the mighty-armed Duryodhana thus proceeding,
Saradwat's son, approaching Aswatthaman, said these words, 'Yonder, the
mighty-armed Duryodhana, deprived of his senses by wrath, desireth to
fight with Phalguna, like an insect desiring to rush into a blazing fire.
Before this foremost of kings layeth down his life, in our very sight, in
this battle with Partha, prevent him (from rushing into the encounter).
The brave Kuru king can remain alive in battle as long only as he doth
not place himself within the range of Partha's shafts. Let the king be
stopped before he is consumed into ashes by the terrible shafts of
Partha, that resemble snakes just freed from their sloughs. When we are
here, O giver of honours, it seems to be highly improper that the king
should himself go to battle to fight, as if he had none to fight for him.
The life of this descendant of Kuru will be in great danger if he engages
in battle with the diademdecked (Arjuna), like that of an elephant
contending with a tiger.' Thus addressed by his maternal uncle, Drona's
son, that foremost of all wielders of weapons, quickly repaired unto
Duryodhana and addressing him, said these words, 'When I am alive, O son
of Gandhari, it behoveth thee not to engage thyself in battle,
disregarding me, O descendant of Kuru, that am ever desirous of thy good.
Thou needst not be at all anxious about vanquishing Partha. I will check
Partha! Stand here, O Suyodhana.'

"Duryodhana said, 'The preceptor (Drona) always protecteth the sons of
Pandu, as if they are his own sons. Thou also always never interferest
with those my foes. Or, it may be due to my misfortune, that thy prowess
never becometh fierce in battle. This may be due also to thy affection
for Yudhishthira or Draupadi. I myself am ignorant of the true reason.
Fie on my covetous self, for whose sake all friends, desirous of making
me happy, are themselves vanquished and plunged into grief. Except thee,
O son of Gotama's daughter, what foremost of all wielders of weapons of
there, what warrior, indeed, equal to Mahadeva himself in battle, that
would not, though competent, destroy the foe? O Aswatthaman; be pleased
with me and destroy my enemies. Neither the gods nor the Danavas are
capable of staying within the range of thy weapons, O son of Drona, slay
the Panchalas and the Somakas with all their followers. As regards the
rest, we will slay them, Protected by thee. Yonder, O Brahmana, the
Somakas and the Panchalas, possessed of great fame, are careering amid my
troops like a forest-conflagration. O mighty-armed one, check them as
also the Kailkeyas, O best of men, else, protected by the diadem-decked
(Arjuna), they will annihilate us all. O Aswatthaman, O chastiser of
foes, go thither with speed. Whether thou accomplishest it now or
afterwards, that feat, O sire, should be accomplished by thee. Thou hast
been born, O mighty-armed one, for the destruction of the Panchalas.
Putting forth thy prowess, thou shalt make the world destitute of
Panchalas. Even thus the reverend ones crowned with (ascetic) success,
have said. It will be as they have said. Therefore, O tiger among men,
slay the Panchalas with all their followers. The very gods with Vasava at
their head are incapable of staying within the range of thy weapons, what
need be said then of the Parthas and the Panchalas? These words of mine
are true. I tell thee truly, O hero, that the Pandavas united with the
Somakas are no match for thee in battle! Go, O mighty-armed one! Let
there be no delay. Behold, our army, afflicted with Partha's shafts, is
breaking and flying away. Thou art competent, O mighty-armed one, aided
by thy own celestial energy, to afflict, O giver of honours, the Pandavas
and the Panchalas.'"



SECTION CLIX

"Sanjaya said, 'Thus addressed by Duryodhana, Drona's son, that warrior
difficult of defeat in battle, set his heart upon destroying the foe,
like Indra bent upon destroying the Daityas. The mighty-armed Aswatthaman
answered thy son, saying, 'It is even so as thou sayest, O descendant of
Kuru! The Pandavas are always dear to both myself and my father. So also,
are we both dear unto them. Not so, however, in battle. We will,
according to the measure of our might, fearlessly contend in battle,
reckless of our lives. Myself, Karna, Salya, Kripa, and Hridika's son,
could, O best of kings, destroy the Pandava host within the twinkling of
an eye. The Pandavas also, O best of the Kurus, could within the
twinkling of an eye, destroy the Kaurava host, if, O mighty-armed one, we
were not present in battle. We are fighting with the Pandavas to the best
of our might, and they also are fighting with us to the best of their
might. Energy, encountering energy, is being neutralised, O Bharata! The
Pandava army is incapable of being vanquished as long as the sons of
Pandu are alive. This that I tell thee is true. The sons of Pandu are
endued with great might. They are, again, fighting for their own sake.
Why should not they, O Bharata, be able to slay thy troops. Thou,
however, O king, art exceedingly covetous. Thou, O Kaurava, art
deceitful. Thou art vainglorious and suspicious of everything. For this,
thou suspectest even us. I think, O king, thou art wicked, of sinful
soul, and an embodiment of sin. Mean and of sinful thoughts, thou
doubtest us and others. As regards myself, fighting with resolution for
thy sake, I am prepared to lay down my life. I will presently go to
battle for thy sake, O chief of the Kurus. I will fight with the foe and
slay a large number of the enemy. I will fight with the Panchalas, the
Somakas, the Kaikeyas, and the Pandayas also, in battle, for doing what
is agreeable to thee, O chastiser of foes. Scorched with my arrows today,
the Chedis, the Panchalas, and the Somakas, will fly away on all sides
like a herd of kine afflicted by a lion. Today, the royal son of Dharma
with all the Somakas, beholding my prowess, will regard the whole world
to be filled with Aswatthamans. Dharma's son, Yudhishthira, will become
exceedingly cheerless, beholding the Panchalas and Somakas slain (by me)
in battle. I will, O Bharata, slay all those that will approach me in
battle. Afflicted with the might of my arms, none of them, O hero, will
escape me today with life.' Having said so unto thy son, Duryodhana, the
mighty-armed (Aswatthaman) proceeded to battle, and afflicted all bowmen.
That foremost of all living beings thus sought to achieve what was
agreeable to thy sons. The son of Gotama's daughter, then addressing the
Panchalas and the Kaikeyas, said unto them, 'Ye mighty car-warriors,
strike ye all at my body. Displaying your lightness in the use of arms,
fight ye with me coolly.' Thus addressed by him, all those combatants, O
king, poured showers of weapons upon Drona's son like clouds pouring
torrents of rain. Baffling that shower, Drona's son in that battle, slew
ten brave warriors amongst them, in the very sight, O lord, of
Dhrishtadyumna and the sons of Pandu. The Panchalas and the Somakas then,
thus worked in battle, abandoned the son of Drona and fled away in all
directions. Beholding those brave warriors, viz., the Panchalas and the
Somakas, flying away, Dhrishtadyumna, O king, rushed against Drona's son
in that battle. Surrounded then by a hundred brave and unreturning
car-warriors mounted upon cars, decked with gold, and the rattle of whose
wheels resembled the roar or rain-charged clouds, the mighty car-warrior
Dhrishtadyumna, the son of the Panchala king, beholding his warriors
slain, addressed Drona's son and said these words, 'O foolish son of the
preceptor, what is the use of slaying vulgar combatants. If thou art a
hero, fight then with me in battle. I will slay thee. Wait for a moment
without flying away.' Saying thus, Dhrishtadyumna of great prowess struck
the preceptor's son with many keen and terrible arrows capable of
piercing the very vitals. Those swiftly-coursing shafts, equipped with
golden wings and keen points, and capable of piercing the body of every
foe proceeding in a continuous line, penetrated into Aswatthaman's body,
like freely-roaming bees in search of honey entering a flowering tree.
Deeply pierced and swelling with rage, like a trodden snake, the proud
and fearless son of Drona, arrow in hand, addressed his foe, saying, 'O
Dhrishtadyumna, wait for moment, without leaving my presence.' Soon shall
I despatch thee to Yama's abode with my keen shafts.' Having said these
words, that slayer of hostile heroes, viz., the son of Drona, displaying
great lightness of hands, covered the son of Prishata from every side
with clouds of arrows. Thus covered in that encounter (with arrows) by
Drona's son, the Panchala prince, difficult to defeat in battle, said
'Thou knowest not of my origin, O Brahmana, or of my vow. O thou of
wicked understanding, having first slain Drona himself, I will not,
therefore, slay thee today when Drona himself is still alive. O thou of
wicked understanding, after this night passeth away and bringeth in the
fair dawn, I shall first slay thy sire in battle and then despatch thee
also to the region of Spirits. Even this is the wish entertained by me.
Standing before me, display, therefore, till then, the hatred thou
bearest towards the Parthas, and the devotion thou cherishest for the
Kurus. Thou shalt not escape from me with life. That, Brahmana who,
abandoning the practices of a Brahmana, devoteth himself to the practices
of a Kshatriya, becomes slayable by all Kshatriyas even as thou, O lowest
of men.' Thus addressed by Prishata's son in language so harsh and
insulting that best of Brahmanas Aswatthaman mustered all his rage and
answered, saying, 'Wait, Wait!' And he gazed at Prishata's son apparently
burning him with his eyes. Sighing (in rage) like a snake, the
preceptor's son, then, covered Dhrishtadyumna in that battle (with a
shower of arrows). The mighty-armed son of Prishata, however, that best
of car-warriors, surrounded by all the Panchala troops, though thus
struck with arrows in that encounter by Drona's son, did not tremble,
relying as he did on his own energy. In return, he sped many arrows at
Aswatthaman. Both engaged in a gambling match in which the stake was life
itself, those heroes, unable to brook each other, resisted each other and
checked each other's arrowy showers. And those great bowmen shot dense
showers of shafts all around. Beholding that fierce battle, inspiring
terror, between Drona's and Prishata's son, the Siddhas and Charanas and
other sky-ranging beings applauded them highly. Filling the welkin and
all the points of the compass with clouds of shafts, and creating a thick
gloom therewith, those two warriors continued to fight with each other,
unseen (by any of us). As if dancing in that battle, with their bows
drawn to circles, resolutely aspiring to slay each other, those
mighty-armed warriors, inspiring fear in every heart, fought wonderfully
and with remarkable activity and skill. Applauded by thousands of
foremost warriors in that battle, and thus resolutely engaged in fight
like two wild elephants in the forest, both the armies, beholding them,
became filled with delight. And leonine shouts were heard there, and all
the combatants blew their conchs. And hundreds and thousands of musical
instruments began to be sounded. That fierce fight, enhancing the terror
of the timid, seemed only for a short time to be waged equally. Then
Drona's son, O king, making a rush, cut off the bow, and standard, and
umbrella, and the two Parshni drivers, and the principal driver, and the
four steeds, of the high-souled son of Prishata. And that warrior of
immeasurable soul then caused the Panchalas in hundreds and thousands, by
means of his straight shafts, to fly away. Beholding those feats of
Drona's son, resembling those of Vasava himself in battle, the Pandava
host, O bull of Bharata race, began to tremble in fear. Slaying a hundred
Panchalas with a hundred arrows, and three foremost of men with three
keen arrows, in the very sight of Drupada's son and of Phalguna, that
mighty car-warrior, viz., the son of Drona, slew a very large number of
Panchalas that stayed before him. The Panchalas then, as also the
Srinjayas, thus disconcerted in battle, fled away leaving Drona's son,
with their banners torn. Then that mighty car-warrior, viz., the son of
Drona, having vanquished his foes in battle, uttered a loud roar like
that of a mass of clouds at the end of summer. Having slain a large
number of foes, Aswatthaman looked resplendent like the blazing fire at
the end of the Yuga, after having consumed all creatures. Applauded by
all the Kauravas after having defeated thousands of foes in battle, the
valiant son of Drona beamed forth in beauty, like the chief of the
celestials himself after vanquishing his foes'."



SECTION CLX

"Sanjaya said, 'Then king Yudhishthira, and Bhimasena, the son of Pandu,
O monarch, encompassed Drona's son on all sides. Seeing this, king
Duryodhana, aided by Bharadwaja's son, rushed against the Pandavas in
that encounter. Then commenced a battle that was fierce and terrific,
enhancing the fears of the timid. Yudhishthira, in wrath began to
despatch vast numbers of Amvashthas, Malavas, Vangas, Sivis, and
Trigartas, to the domain of the dead. Bhima also, mangling the
Abhishahas, the Surasenas, and other Kshatriyas difficult to defeat in
battle, made the earth miry with blood. The diademdecked (Arjuna) of
white steeds despatched, O king, the Yaudheyas, the Mountaineers, the
Madrakas, and the Malavas also, to the regions of the dead. Forcibly
struck with swiftly-coursing shafts, elephants began to fall down on the
earth like double-crested hills. Strewn with the lopped-off trunks
elephants that still moved in convulsions, the earth seemed as if covered
with moving snakes. Covered with the fallen umbrellas of kings that were
adorned with gold, the field of battle looked resplendent like the
firmament at the end of the Yuga bespangled with suns, moons and stars.
About this time a fierce uproar arose near Drona's car, in the midst of
which could be heard the words, 'Slay', 'Strike fearlessly', 'Pierce',
'cut in pieces'. Drona, however, filled with rage, began to destroy by
means of the Vayavya weapon the foes about him, like a mighty tempest
destroying gathering masses of clouds. Thus treated by Drona, the
Panchalas fled away, from fear, in the very sight to Bhimasena and the
high-souled Partha. Then the diadem-decked (Arjuna) and Bhimasena soon
checked the flight of their troops and accompanied by a large car-force
attacked the vast force of Drona. Vibhatsu attacking the right and
Vrikodara the left, they both poured on Bharadwaja's son two dense
showers of arrows. The mighty car-warriors among the Srinjayas and the
Panchalas, with the Matsyas and the Somakas, O king, followed the two
brothers thus engaged (in that encounter with Drona). Similarly, many
foremost of car-warriors, skilled in smiting, belonging to thy son,
accompanied by a large force, proceeded towards Drona's car (for
supporting the latter). Then the Bharata host, slaughtered by the
diadem-decked (Arjuna) and overcome with and afflicted by the darkness,
began to break. Thy son himself, and Drona, both endevoured to rally
them. Thy troops, however, O king, could not be checked in their flight.
Indeed, that vast host, slaughtered by the shafts of Pandu's son, began
to fly away in all directions in that hour when the world was enveloped
with gloom. Many kings, abandoning the animals and vehicles they rode,
fled away on all sides, O monarch, overwhelmed with fear'."



SECTION CLXI

"Sanjaya said 'Beholding Somadatta shaking his large bow, Satyaki,
addressing his driver, said, 'Bear me towards Somadatta. I tell thee
truely, O Suta, that I shall not return from battle today without having
slain that foe, viz., that worst of the Kurus, the son of Valhika'. Thus
addressed, the charioteer then urged to battle those fleet steeds of the
Sindhu breed, white as conch and capable of bearing every weapon. Those
steeds endued with the speed of the wind or the mind, bore Yuyudhana to
battle like the steeds of Indra, O king, bearing the latter in days of
yore when he proceeded to quell the Danavas. Beholding the Satwata hero
thus advancing quickly in battle Somadatta, O king, fearlessly turned
towards him. Scattering showers of shafts like the clouds pouring
torrents of rain, he covered the grandson of Sini like the clouds
covering the sun. Satyaki also, O bull of Bharata's race, in that
encounter fearlessly covered that bull amongst the Kurus with showers of
shafts. Then Somadatta pierced that hero of Madhu's race with sixty
shafts in the chest. Satyaki, in turn, O king, pierced Somadatta with
many whetted arrows. Mangled by each other with each-other's shafts,
those two warriors looked resplendent like a couple of flowering Kinsukas
in the season of spring. Dyed all over with blood, those illustrious
warriors of the Kuru and the Vrishni races looked at each other with
their glances. Riding on their cars that coursed in circles, those
grinders of foes, of terrible countenances, resembled two clouds pouring
torrents of rain. Their bodies mangled and pierced all over with arrows,
they looked, O king, like two porcupines. Pierced with countless shafts,
equipped with wings of gold, the two warriors looked resplendent, O
monarch, like a couple of tall trees covered with fire-flies. Their
bodies looking bright with the blazing arrows sticking to them, those two
mighty car-warriors looked in that battle like two angry elephants decked
with burning torches. Then, O monarch, the mighty car-warrior, Somadatta,
in that battle, cut off with a crescent-shaped arrow the large bow of
Madhava. With great speed also, at a time when speed was of the utmost
consequence, the Kuru hero then pierced Satyaki with five and twenty
shafts, and once again with ten. Then Satyaki, taking up a tougher bow,
quickly pierced Somadatta with five shafts. With another broad-headed
arrow, Satyaki also, O king, smiling the while, cut off the golden
standard of Valhika's son. Somadatta, however, beholding his standard cut
down, fearlessly pierced the grandson of Sini with five and twenty
arrows. Satwata also, excited with rage, cut off with a razor-faced arrow
the bow of Somadatta, in that encounter. And he also pierced Somadatta
who then resembled a snake without fangs, with a hundred straight arrows,
equipped with wings of gold. The mighty car-warrior Somadatta, then, who
was endued with great strength taking up another bow, began to cover
Satyaki (with showers of shafts). Satyaki too, inflamed with rage,
pierced Somadatta with many shafts. Somadatta, in return, afflicted
Satyaki with his arrowy showers. Then Bhima coming to the encounter, and
fighting on behalf of Satyaki, struck Valhika's son with ten shafts.
Somadatta, however, fearlessly struck Bhimasena with many whetted arrows.
Then Satyaki, inflamed with rage, aiming at Somadatta's chest, shot a new
and terrible Parigha equipped with a golden staff and hard as the
thunder. The Kuru warrior, however, smiling the while, cut off that
terrible Parigha advancing with speed against him in two parts. That
formidable Parigha of iron, then, thus cut off into two fragments, fell
down like so many crests of a mountain riven by thunder. Then Satyaki, O
king, with a broad-headed arrow, cut off in that encounter Somadatta's
bow, and then with five arrows, the leathern fence that cased his
fingers. Then, O Bharata, with four other shafts he speedily despatched
the four excellent steeds of the Kuru warrior to Yama's presence. And
then that tiger among car-warriors with another straight shaft, smiling
the while, cut off from his trunk the head of Somadatta's driver. Then he
sought at Somadatta himself a terrible shaft of fiery effulgence, whetted
on stone, steeped in oil, and equipped with wings of gold. That excellent
and fierce shaft, shot by the mighty grandson of Sini, quickly fell like
a hawk, O Lord, upon the chest of Somadatta. Deeply pierced by the mighty
Satwata, the great car-warrior Somadatta, O monarch, fell down (from his
car) and expired. Beholding the great car-warrior Somadatta slain there,
thy warriors with a large throng of cars rushed against Yuyudhana.
Meanwhile, the Pandava also, O king, with all the Prabhadrakas and
accompanied by a large force, rushed against Drona's army. Then
Yudhishthira, excited with wrath, began, with his shafts, to strike and
rout the troops of Bharadwaja's son at the very sight of the latter.
Beholding Yudhishthira thus agitating his troops, Drona, with eyes red in
wrath, furiously rushed against him. The preceptor, then pierced the son
of Pritha with seven keen arrows. Yudhishthira, in return, excited with
wrath, pierced the preceptor with five arrows. Deeply pierced by the son
of Pandu, the mighty bowman (Drona), licking the corners of his mouth for
a moment, cut off both the standard and the bow of Yudhishthira. With
great speed, at a time when speed was of the utmost consequence, that
best of kings, whose bow had been cut off, took up another bow that was
sufficiently tough and hard. The son of Pandu then pierced Drona with his
steeds, driver, standard, and car, with a thousand arrows. All this
seemed exceedingly wonderful. Afflicted with the strokes of those arrows
and feeling great pain, Drona, that bull among Brahmanas, sat down for a
while on the terrace of his car. Recovering his senses, sighing like a
snake, and filled with great rage, the preceptor invoked into existence
the Vayavya weapon. The valiant son of Pritha, bow in hand, fearlessly
baffled that weapon with a similar weapon of his in that encounter. And
the son of Pandu also cut in two fragments the large bow of the Brahmana.
Then Drona, that grinder of Kshatriyas, took up another bow. That bull of
Kuru's race, Yudhishthira, cut off that bow also, with many keen shafts.
Then Vasudeva, addressing Yudhishthira. the son of Kunti, said, 'Listen,
O mighty-armed Yudhishthira, to what I say. Cease, O best of the
Bharatas, to fight with Drona. Drona always striveth to seize thee in
battle. I do not think it fit that thou shouldst fight with him. He who
hath been created for Drona's destruction will, without doubt, slay him.
Leaving the preceptor, go where king Suyodhana is. Kings should fight
with kings, they should not desire to fight with such as are not kings.
Surrounded, therefore, by elephants and steeds and cars, repair thou
thither, O son of Kunti, where Dhananjaya with myself, aided by a small
force, and Bhima also, that tiger among men, are fighting with the
Kurus'. Hearing these words of Vasudeva, king Yudhishthira the just,
reflecting for a moment, proceeded to that part of the field where that
slayer of foes, viz., Bhima, engaged in fierce battle, was slaughtering
thy troops like the Destroyer himself with wide-open mouth. Making the
earth resound with the loud rattle of his car, which resembled the roar
of the clouds at the end of summer, king Yudhishthira the just, the
(eldest) son of Pandu, took up the flank of Bhima, engaged in the
slaughter of the foe. Drona also on that night, began to consume his
foes, the Panchalas'"



SECTION CLXII

"Sanjaya said, 'During the progress of that fierce and terrible battle,
when the world was enveloped with darkness and dust, O king, the
combatants, as they stood on the field, could not see one another. Those
foremost of Kshatriyas fought with each other, guided by conjectures and
the personal and other names (they uttered). And during the progress, O
lord, of that terrible carnage of car-warriors and elephants and steeds
and foot-soldiers [212], those heroes, viz., Drona and Karna and Kripa,
and Bhima and Prishata's son and Satwata, afflicted one another and the
troops of either party, O bull of Bharata's race. The combatants of both
armies, oppressed all around by those foremost of car-warriors, during
the hour of darkness, fled away on all sides. Indeed, the warriors, broke
and fled away in all directions with hearts perfectly cheerless. And as
they fled away in all directions, they underwent a great carnage.
Thousands of foremost car-warriors also, O king, slaughtered one another
in that battle. Unable to see anything in the dark, the combatants became
deprived of their senses. All this was the result of the evil counsels of
thy son. Indeed, at that hour when the world was enveloped in darkness,
all creatures, O Bharata, including even the foremost of warriors,
overcome with panic, were deprived of their senses in that battle.' [213]

"Dhritarashtra said, 'What became the state of your mind then when,
afflicted by that darkness, ye all were deprived of your energy and
furiously agitated by the Pandavas! How also, O Sanjaya, when everything
was enveloped in darkness, did the Pandava troops as also mine once more
became visible?'

"Sanjaya continued, 'Then the remnant of the army (of the Katirava),
under the orders of their leaders, were once more disposed in (compact)
array. Drona placed himself at the van, and Salya at the rear. And
Drona's son and Sakuni, the son of Suvala, placed themselves on the right
and the left flanks. And king Duryodhana himself, O monarch, on that
night, busied himself in protecting all the troops. Cheering all the
foot-soldiers, O king, Duryodhana said unto them, 'Laying aside your
great weapons, take ye all blazing lamps in your hands.' Thus commanded
by that best of kings, the foot-soldiers joyfully took up burning lamps.
The gods and Rishis, Gandharvas and celestial Rishis, and the diverse
tribes of Vidyadharas and Apsaras, and Nagas and Yakshas and Uragas and
Kinnaras, stationed on the welkin also joyfully took up blazing lamps.
Many lamps, filled with sweet-scented oil, were seen to fall from the
Regents of the cardinal and the subsidiary points of the compass. For
Duryodhana's sake, many such were seen to come from Narada and Parvata in
especial, lighting up that darkness. The (Kaurava) army then, disposed in
compact array, looked resplendent, on that night with the light of those
lamps, the costly ornaments (on the persons of combatants), and the
blazing celestial weapons as those were shot or hurled by it. On each car
were placed five lamps, and on each infuriated elephant three. [214] And
upon each horse was placed a large lamp. Thus was that host lighted up by
the Kuru warriors. [215] Set in their places within a short time, those
lamps speedily lighted up thy army. Indeed, all the troops, thus made
radiant by the foot-soldiers with oil-fed lamps in their hands, looked
beautiful like clouds in the nocturnal sky illumined by flashes of
lightning. When the Kuru host had thus been illuminated, Drona, endued
with the effulgence of fire, scorching everything around, looked radiant,
O king, in his golden armour, like the midday sun of blazing ray. The
light of those lamps began to be reflected from the golden ornaments, the
bright cuirasses and bows, and the well-tempered weapons of the
combatants. And maces twined with strings, and bright Parighas, and cars
and shafts and darts, as they coursed along, repeatedly created, O
Ajamidha, by their reflection myriads of lamps. And umbrellas and
yak-tails and scimitars and blazing brands, O king, and necklaces of
gold, as these were whirled or moved, reflecting that light, looked
exceedingly beautiful. Illuminated by the light of those lamps and
irradiated by the reflection from weapons and ornaments, that host, O
king, blazed up with splendour. Well-tempered and beautiful weapons, red
with blood, and whirled by heroes, created a blazing effulgence there,
like flashes of lightning in the sky at the end of summer. The faces of
warriors, impetuously pursuing foes for striking them down and themselves
trembling in the ardour of the rush, looked beautiful like masses of
clouds urged on by the wind. As the splendour of the sun becomes fierce
on the occasion of the conflagration of a forest full of trees, even so
on that terrible night became the splendour of that fierce and
illuminated host. Beholding that host of ours illumined, the Parthas
also, with great speed, stirring up the foot-soldiers throughout their
army, acted like ourselves. On each elephant, they placed seven lamps; on
each car, ten; and on the back of each steed they placed two lamps; and
on the flanks and rear (of their cars) and on their standard also, they
placed many lamps. And on the flanks of their host, and on the rear and
the van, and all around and within, many other lamps were lighted. The
Kurus having done the same, both the armies were thus lighted. Throughout
the host, the foot-soldiers became mingled with elephants and cars and
cavalry. And the army of Pandu's son was also illuminated by others (than
foot-soldiers) standing with blazing torches in their hands. [216] With
those lamps that host became fiercely effulgent, like a blazing fire made
doubly resplendent by the dazzling rays of the maker of day. The
splendour of both the armies, over-spreading the earth, the welkin, and
all the points of the compass, seemed to increase. With that light, thy
army as also theirs became distinctly visible. Awakened by that light
which reached the skies, the gods, the Gandharvas, the Yakshas, the
Rishis and other crowned with (ascetic) success, and the Apsaras, all
came there. Crowded then with gods and Gandharvas, and Yakshas, and
Rishis crowned with (ascetic) success, and Apsaras, and the spirits of
slain warriors about to enter the celestial regions, the field of battle
looked like a second heaven. Teeming with cars and steeds and elephants,
brilliantly illumined with lamps, with angry combatants and horses slain
or wandering wildly, that vast force of arrayed warriors and steeds and
elephants looked like the arrays of the celestials and the Asuras in days
of old. The rush of darts formed the fierce winds; great cars, the cloud;
the neigh and grunt of steeds and elephants, the roars; shafts, the
showers; and the blood of warriors and animals, the flood, of that
tempest like nocturnal encounter between those god-like men. In the midst
of that battle, that foremost of Brahmanas, viz., the high-souled
Aswatthaman, scorching the Pandavas, O ruler of men, resembled the midday
sun at the end of the season of rains, scorching everything with his
fierce ray.'" [217]



SECTION CLXIII

"Sanjaya said, 'When the field of battle which had before been enveloped
in darkness and dust had thus become illuminated, heroic warriors
encountered one another, desirous of taking one another's life. [218]
Encountering one another in battle, O king, those combatants, armed with
lances and swords and other weapons, gazed at one another under the
influence of rage. With thousands of lamps blazing all around and with
the more blazing lamps of the gods and the Gandharvas, set upon golden
stands decked with jewels, and fed with fragrant oil, the field of
battle, O Bharata, looked resplendent like the firmament bespangled with
stars. With hundreds upon hundreds of blazing brands, the earth looked
exceedingly beautiful. Indeed, the earth seemed to be in a conflagration,
like what happens at the universal destruction. [219] All the points of
the compass blazed up with those lamps all around and looked like trees
covered by fire-flies at an evening in the season of rains. Heroic
combatants, then, O king, engaged in battle with heroic rivals. Elephants
engaged with elephants, and horsemen with horsemen, and car-warriors with
car-warriors, filled with joy, on that fierce night at the command of thy
son. The clash of the two armies both consisting of four kinds of forces,
became terrible. Then Arjuna, O monarch, began, with great speed, to
destroy the Kaurava ranks, weakening all the kings.'

"Dhritarashtra said, 'When the invincible Arjuna, excited with wrath and
unable to brook (the feats of the Kurus), penetrated into the army of my
son, what became the state of your minds? Indeed, when that scorcher of
foes entered into their midst, what did the soldiers think? What steps
also did Duryodhana think fit to be adopted then? Who were those
chastisers of foes that proceeded in that battle against that hero?
Indeed, when Arjuna, of white steeds, entered (our army), who were they
that protected Drona? Who guarded the right wheel and who the left wheel
of Drona's car? Who were those heroes that protected the rear of that
battling hero? Indeed, when Bharadwaja's son proceeded, slaying the foe
(along his route), who were they that proceeded in his van? That mighty
and invincible bowman who penetrated into the midst of the Panchalas,
that tiger among men endued with great valour, who proceeded, as if
dancing, along the track of his car, and consumed large throngs of
Panchala cars by means of his shafts like a raging conflagration; alas,
how did that Drona meet with his death? Thou always speakest of my foes
as cool and unvanquished and cheerful and swelling with might in battle.
Thou dost not, however, speak of mine in such words. On the other hand,
thou describest them to be slain, pale, and routed, and thou speakest of
my car-warriors, as always deprived of their cars in all the battles they
fight!'

"Sanjaya continued, 'Understanding the wishes of Drona who was bent on
battle, Duryodhana, on that night, O king, addressing his obedient
brothers, viz., Vikarna and Chitrasena and Suparsva and Durdharsha and
Dirghavahu, and all those that followed them, said those words, 'Ye
heroes of great valour, struggling with resolution, all of you protect
Drona from the rear. The son of Hridika will protect his right and Sala
his left.' Saying this, thy son then urged forward placing them at the
van, the remnant of the brave and mighty Trigarta car-warriors, saying,
'The preceptor is merciful. The Pandavas are fighting with great
resolution.. While engaged in slaughtering the foe in battle, protect him
well, uniting together. Drona is mighty in battle; is endued with great
lightness of hand and great valour. He can vanquish the very gods in
battle,--what need then be said of the Pandavas and the Somakas? All of
you, however, united together and struggling with great resolution in
this terrible battle, protect the invincible Drona from that mighty
car-warrior, viz., Dhrishtadyumna. Except Dhrishtadyumna, I do not see
the man amongst all the warriors of the Pandavas that can vanquish Drona
in battle. I, therefore, think that we should, with our whole soul,
protect the son of Bharadwaja. Protected (by us), he is sure to slay the
Somakas and the Srinjayas, one after another. Upon the slaughter of all
the Srinjayas at the head of the (Pandava) army, Drona's son without
doubt, will slay Dhrishtadyumna in battle. Similarly, the mighty
car-warrior Karna will vanquish Arjuna in battle. As regards Bhimasena
and others clad in mail, I will subjugate them all in fight. The rest of
the Pandavas deprived of energy, will be easily defeated by the warriors.
It is evident, my success then will last for ever. For these reasons,
protect the mighty car-warrior Drona in battle.' Having said these words,
O chief of the Bharatas, thy son Duryodhana, urged his troops on that
night of terrible darkness. Then commenced a battle, O chief of the
Bharatas, between the two hosts. O Monarch, both actuated by the desire
of victory. Arjuna began to afflict the Kauravas, and the Kauravas began
to afflict Arjuna, with diverse kinds of weapons. Drona's son covered
the, ruler of the Panchalas, and Drona himself covered the Srinjaya, with
showers of straight shafts in that battle. And as the Pandava and the
Panchala troops (on the one side) and the Kaurava troops (on the other),
O Bharata, were engaged in slaughtering each other, there arose a furious
uproar on the field. The battle that took place on that night was so
terrible and fierce that its like had never been previously witnessed by
ourselves or those gone before us.'"



SECTION CLXIV

"Sanjaya said, 'During the progress of that terrible nocturnal
engagement, O king, which was fraught with an indiscriminate carnage,
Dharma's son Yudhishthira, addressed the Pandavas, the Panchalas, and the
Somakas. Indeed, O king, for the destruction of men, cars, and elephants,
king Yudhisthira commanded his own troops, saying, 'Proceed ye against
Drona only, for slaying him!' [220] At the command of the king, O monarch,
the Panchalas and the Somakas rushed against Drona alone, uttering
terrible shouts. Ourselves excited with rage, and loudly roaring in
return, rushed against them, to the best of our prowess, courage, and
might, in battle. Kritavarman, the son of Hridika, rushed against
Yudhishthira, as the latter was advancing against Drona, like an
infuriated elephant against an infuriated compeer. Against Sini's
grandson who advanced scattering arrowy showers all around, rushed, O
king, the Kuru warrior Bhuri, that grinder (of foes) in battle. Karna,
the son of Vikartana, O king, resisted that mighty car-warrior, viz.,
Pandu's son, Sahadeva, as the letter advanced for getting at Drona. King
Duryodhana, in that battle, himself rushed against that foremost of
car-warriors, viz., Bhimasena, advancing on his car like the Destroyer.
Sakuni, the son of Suvala, O king, proceeding quickly, resisted that
foremost of warriors, viz., Nakula, who was conversant with every kind of
battle. Kripa, the son of Saradwat, O king, resisted Sikhandin in that
battle, that foremost of car-warrior, as the latter advanced on his car.
Duhsasana, O king, contending vigorously, resisted Prativindhya as the
letter advanced with resolution (on his car), drawn by steeds looking
like peacocks. Aswatthaman, O monarch, resisted Bhimasena's son, viz.,
Rakshasa (Ghatotkacha) acquainted with a hundred kinds of illusion, as
the latter advanced. Vrishasena. in that battle resisted the mighty
Drupada with his troops and followers as the latter advanced for getting
at Drona. The ruler of the Madras, O king, excited with wrath resisted
Virata, O Bharata, as the latter quickly advanced for the slaughter of
Drona; Chitrasena, in that battle, resisted, with great force and
shooting many shafts, Nakula's son, Satanika, as the latter advanced for
slaying Drona. The prince of the Rakshasas, viz., Alambhusha, O king,
resisted Arjuna, that foremost of car-warriors, as the latter advanced.
Dhrishtadyumna, the prince of the Panchalas, cheerfully resisted the
great bowman Drona as the latter was engaged in slaughtering the foe. As
regards the mighty car-warriors of the Pandavas, that advanced (against
Drona), other car-warriors of thy army, O king, resisted them with great
force. Elephant riders speedily encountering elephant riders in that
dreadful battle, began to fight, with each other and grind each other by
thousands. At dead of night, O monarch, as the steeds rushed against each
other with impetuosity, they looked like winged hills. Horsemen, O
monarch, encountered horsemen, armed with lances and darts and swords,
and uttering loud shouts. Large numbers of men slaughtered one another in
heaps, with maces and short clubs and diverse other weapons. Kritavarman,
the son of Hridika, excited with wrath, resisted Dharma's son,
Yudhishthira, like continents resisting the swelling sea. Yudhishthira,
however, piercing Hridika's son with five arrows, once more pierced him
with twenty, and addressing him, said, Wait, Wait.' Then Kritavarman, O
sire, excited with wrath, cut off with a broad-headed shaft, the bow of
king Yudhishthira the just and pierced the latter with seven arrows.
Taking up another bow, that mighty car-warrior, viz., Dharma's son,
pierced the son of Hridika in the arms and chest with ten arrows. Then
that warrior of Madhu's race, thus pierced, O sire, by Dharma's son in
that battle, trembled with rage and afflicted Yudhishthira with seven
shafts. Then Pritha's son cutting off his enemy's bow as also the
leathern fence that cased his hands, sped at him five keen shafts whetted
on stone. Those fierce shafts, piercing through the latter's costly
armour, decked with gold, entered the earth like snakes into an ant-hill.
With the twinkling of an eye, Kritavarman, taking up another bow, pierced
the son of Pandu with sixty arrows and once more with ten. Of
immeasurable soul, the son of Pandu, then placing his large bow on his
car, sped at Kritavarman a dart resembling a snake. That dart decked with
gold, shot by the son of Pandu, piercing through Kritavarman's right arm,
entered the earth. Meanwhile, Pritha's son, taking up his formidable bow,
shrouded the son of Hridika with showers of straight shafts. Then brave
Kritavarman, that great car-warrior among the Vrishnis, within less than
the twinkling of an eye, made Yudhishthira steedless and driverless and
carless. Thereupon, the eldest son of Pandu took up a sword and a shield.
Then he, of Madhu's race, cut off both those weapons in that battle.
Yudhishthira then, taking up a fierce lance, equipped with a gold-decked
staff, quickly sped it, in that battle, at the illustrious son of
Hridika. Hridika's son, however, smiling the while, and displaying great
lightness of hand, cut off into two fragments that lance hurled from the
arms of Yudhishthira, as it coursed impetuously towards him. He then
covered the son of Dharma with a hundred arrows in that encounter.
Excited with wrath, he then cut off the latter's coat of mail with
showers of shafts. Yudhishthira's armour, decked with gold, cut off by
Hridika's son with his shafts, dropped down from his body, O king, like a
cluster of stars dropping down from the firmament. His armour cut off,
himself deprived of car and afflicted with the shafts of Kritavarman,
Dharma's son, Yudhishthira, quickly retreated from battle. The mighty
car-warrior Kritavarman, then, having vanquished Yudhishthira, the son of
Dharma, once more began to protect the wheel of Drona's car.'"



SECTION CLXV

"Sanjaya said, 'Bhuri, O king, in that battle, resisted that foremost of
car-warriors, viz., the grandson of Sini, who advanced like an elephant
towards a lake full of water. The Satyaki, excited with wrath, pierced
his foe in chest with five keen shafts. At this, the latter's blood began
to flow. The Kuru warrior in that encounter similarly pierced with great
speed the grandson of Sini, that hero difficult of defeat in battle, with
ten shafts in the chest. Those warriors, drawing their bows to their
fullest stretch, and with eyes red in wrath, began, O king, to mangle
each other in that combat. The arrowy downpours of those two warriors,
both, excited with rage and resembling Death himself or the sun
scattering his rays, were exceedingly terrible. Shrouding each other with
shafts, each stayed before the other in that battle. For a short while
that battle proceeded equally. Then, O king, the grandson of Sini,
excited with rage and smiling the while, cut off the bow of the
illustrious Kuru warrior in that battle. Having cut off his bow, Satyaki
quickly pierced him in the chest with nine keen arrows and addressing
him, said, 'Wait! Wait!' That scorcher of foes deeply pierced his mighty
foe, quickly took up another bow and pierced the Satwata warrior in
return. Having pierced the Satwata hero with three shafts, O monarch,
Bhuri, then, smiling the while, cut off his foe's bow with a sharp and
broad-headed shaft. His bow being cut off, Satyaki, O king, maddened with
rage, hurled an impetuous dart at the broad chest of Bhuri. Pierced with
that dart, Bhuri fell down from his excellent car, covered with blood,
like the sun dropping down from the firmament. Beholding him thus slain,
the mighty car-warrior Aswatthaman, O Bharata, rushed impetuously against
grandson of Sini. Having addressed Satyaki, O king, saying, 'Wait, Wait,'
he shrouded him with showers of shafts, like the clouds pouring torrents
of rain on the crest of Merit. Beholding him rushing towards the car of
Sini's grandson, the mighty car-warrior Ghatotkacha, O king, uttering a
loud roar, addressed saying, Wait, Wait, O son of Drona! Thou shalt not
escape from me with life. I will presently slay thee like the six-faced
(Karttikeya) slaying (the Asura) Mahisha. I shall today, on the field,
purge thy heart of all desire of battle.' Having said these words, that
slayer of hostile heroes, viz., the Rakshasa (Ghatotkacha), with eyes red
like copper in wrath, rushed furiously against the son of Drona, like a
lion rushing against a prince of elephants. And Ghatotkacha sped at his
foe shafts of the measure of the Aksha of a car, and covered that bull
among car-warriors therewith, like clouds pouring torrents of rain. With
his own shafts resembling snakes of virulent poison, Drona's son,
however, in that battle, quickly dispelled that arrowy shower before it
could reach him. He then pierced that chastiser of foes, viz.,
Ghatotkacha, that prince of the Rakshasas, with hundreds of keen and
swift-coursing arrows, all capable of penetrating into the very vitals.
Thus pierced with those shafts by Aswatthaman, that Rakshasas, on the
field of battle, looked beautiful, O monarch, like a porcupine with
quills erect on its body. Then the valiant son of Bhimasena, filled with
rage, mangled the son of Drona with many fierce arrows, whizzing through
the air with the roar of thunder. And he rained on Aswatthaman a perfect
shower of arrows of diverse kinds; some, equipped with heads like razors;
some, shaped as the crescent; some, only pointed; some, frog-faced; some,
with heads resembling the boar's ear; some, barbed; and some of other
species. [221] Like the wind dispersing mighty masses of clouds, Drona's
son, O king, without his senses being agitated, destroyed with his own
terrible arrows, inspired by mantras with the force of celestial weapons,
that fierce, unbearable and unrivalled shower of weapons, whose sound
resembled the roar of thunder, and which fell incessantly upon him. It
seemed then that another encounter was taking place in the welkin between
weapons (as the combatants), which was terrible, and which, O king,
filled the warriors with awe. With the sparks all around, generated by
the clash of the weapons, shot by those two warriors, the welkin looked
beautiful as illumined by myriads of fire-flies in the evening. Drona's
son then, filling all the points of the compass with his shafts, shrouded
the Rakshasa himself, for doing what was agreeable to thy sons. Then
commenced a battle once more between Drona's son and the Rakshasa on that
night of thick darkness, which resembled the encounter between Sakra and
Prahlada. Then Ghatotkacha, filled with rage, struck Drona's son, in that
battle, on the chest with ten shafts, each resembling the Yuga-fire,
Deeply pierced the Rakshasa, the mighty son of Drona began to tremble in
that battle like a tall tree shaken by the wind. Supporting himself by
holding the flagstaff, he swooned away. Then all thy troops, O king,
uttered cries of Oh and Alas. Indeed, O monarch, all thy warriors then
regarded Drona's son as slain. Beholding Aswatthaman in that plight, the
Panchalas and the Srinjayas in that battle uttered leonine roars. Then
that crusher of foes, viz., the mighty car-warrior Aswatthaman,
recovering his senses, forcibly drawing the bow with his left hand,
stretching the bowstring to his ear, quickly shot a terrible shaft
resembling the rod of Yama himself, aiming at Ghatotkacha. That excellent
shafts, fierce and equipped with golden wings, piercing through the chest
of the Rakshasa, entered the earth, O king. Deeply pierced, O monarch, by
Drona's son who was proud of his prowess in battle, that prince of
Rakshasas, endued with great strength, sat down on the terrace of his
car. Beholding Hidimva's son deprived of his senses, his charioteer,
inspired with fear, speedily removed him from the field, bearing him away
from the presence of Drona's son. Having pierced that prince of
Rakshasas, viz., Ghatotkacha, in that encounter thus, Drona's son, that
mighty car-warrior, uttered a loud roar. Worshipped by thy sons as also
by all thy warriors, O Bharata, Aswatthaman's body blazed up like the
midday sun.

"As regards Bhimasena who was battling in from of Drona's cal king
Duryodhana himself pierced him with many whetted shafts. Bhimasena,
however, O Bharata, pierced him in return with nine arrows. Duryodhana,
then, pierced Bhimasena with twenty arrows. Covered with each other's
arrows on the field of battle, those two warriors looked like the sun and
the moon covered with clouds in the firmament. Then king Duryodhana, O
chief of Bharatas, pierced Bhima with five winged arrows and said, 'Wait!
Wait!' Bhima then, cutting off his bow as also his standard with keen
shafts, pierced the Kuru king himself with ninety straight arrows. Then,
Duryodhana filled with rage, taking up a more formidable bow, O chief of
the Bharatas, afflicted Bhimasena, at the van of battle, with many
whetted shafts, in the very sight of all the bowmen. Baffling those
shafts shot from Duryodhana's bow, Bhima pierced the Kuru king with five
and twenty short arrows. Duryodhana then, O sire, excited with wrath, cut
off Bhimasena's bow with a razor-faced arrow and pierced Bhima himself
with ten shafts in return. Then the mighty Bhimasena, taking up another
bow, quickly pierced the king with seven keen shafts. Displaying great
lightness of hand, Duryodhana cut off even that bow of Bhima. The second,
the third, the fourth, and the fifth, bow that Bhima took up were
similarly cut off. Indeed, O king, thy son, proud of his prowess and
desirous of victory, cut off Bhima's bow as soon as the latter took up
one. Seeing his bows repeatedly cut off, Bhima then hurled, in that
battle, a dart made wholly of iron and hard as the thunder. That dart
blazing as a flame of fire, resembled the sister of Death. The Kuru king,
however, in the very sight of all the warriors and before the eyes of
Bhima himself, cut in three fragments that dart, which coursed towards
him through the welkin with the splendour of fire and dividing it, as it
were by a straight line such as is visible on the head of a woman parting
her tresses. Then Bhima, O king, whirling his heavy and blazing mace,
hurled it with great force at the car of Duryodhana. That heavy mace
speedily crushed the steeds, the driver, and the car also, of thy son in
that encounter. Thy son, then, O monarch, afraid of Bhima and shrinking
within the narrowest compass, ascended another car, viz., that of the
illustrious Nandaka. Then Bhima, regarding Suyodhana to have been slain
amid the darkness of that night, uttered a loud leonine roar challenging
the Kauravas. Thy warriors regarded the king to be slain. All of them
uttered loud cries of Oh and Alas. Hearing the wails of the affrighted
warriors and the roars of the high souled Bhima, O king, king
Yudhishthira also regarded Suyodhana to have been slain. And the eldest
son of Pandu, thereupon, rushed quickly to the spot where Vrikodara, the
son of Pritha, was. And the Panchalas, the Srinjayas, the Matsyas, the
Kaikeyas, and the Chedis, speedily advanced, with all their might against
Drona from desire of slaying him. There also occurred a dreadful battle
between Drona and the enemy. And the combatants of both sides were
enveloped in thick gloom and struck and slew one another'."



SECTION CLXVI

'Sanjaya said, 'Karna, the son of Vikartana, [222] O king, resisted the
mighty car-warrior Sahadeva in that battle, who advanced from desire of
getting at Drona. Piercing the son of Radha with nine shafts, Sahadeva
once more pierced that warrior with nine straight arrows. Karna then
pierced Sahadeva in return with a hundred straight shafts, and displaying
great lightness in hand, cut off the latter's stringed bow. Then the
valiant son of Madri, taking up another bow, pierced Karna with twenty
arrows. This feat of his seemed exceedingly wonderful. Then Karna,
slaying Sahadeva's steeds with many straight shafts, speedily despatched
the latter's driver with a broad-headed shaft, to Yama's abode. This
carless Sahadeva then took up a sword and a shield. Even those weapons
were cut off by Karna smiling the while. Then the mighty Sahadeva, in
that encounter, sped towards the car of Vikartana's son, a heavy and
terrible mace decked with gold. Karna, then with his shafts, quickly cut
off that mace which hurled by Sahadeva, coursed towards him impetuously,
and caused it to fall down on the earth. Beholding his mace cut off,
Sahadeva quickly hurled a dart at Karna. That dart also was cut off by
Karna. The son of Madri, then, quickly jumping down from his excellent
car, and blazing with wrath upon beholding Karna stationed before him,
took up a car-wheel and hurled it at the son of Adhiratha. The Suta's
son, however, with many thousands of arrows, cut off that wheel coursing
towards him like the uplifted wheel of Death. When that wheel had been
cut off, Sahadeva, O sire, aiming at Karna, hurled at him the shafts of
his car, the traces of his steeds, the yokes of his cars, the limbs of
elephants and steeds and dead human bodies. Karna cut off all these with
his shafts. Seeing himself deprived of all weapons, Madri's son,
Sahadeva, struck by Karna with many shafts, left the battle. Pursuing him
for a while, the son of Radha, O bull of Bharata's race, smilingly
addressed Sahadeva and said these cruel words, 'Do not, O hero, fight in
battle with those that are superior to thee. Fight with thy equals, O son
of Madri! Do not mistrust my words.' Then touching him with the horn of
his bow, he once more said, 'Yonder, Arjuna is fighting resolutely with
the Kurus in battle. Go there, O son of Madri, or return home if thou
likest.' Having said those words, Karna, that foremost of car-warriors,
smilingly proceeded on his car against the troops of the king of the
Panchalas. The slayer of foes, that mighty car-warrior, devoted to truth,
slew not the son of Madri although he had got the opportunity,
recollecting the words of Kunti. Sahadeva, then, heartless and afflicted
with arrows, and pierced with the wordy darts of Karna, no longer
cherished any love for life. That mighty car-warrior then quickly
ascended the car of Janamejaya, the illustrious prince of the Panchalas.'"



SECTION CLXVII

"Sanjaya said, 'The ruler of the Madras shrouded on all sides, with
clouds of shafts, Virata with his troops, who was proceeding quickly for
getting at Drona. The battle that took place between those two great
bowmen resembled, O king, that between Vala and Vasava in days of yore.
The ruler of the Madras, O monarch, with great activity, struck Virata,
that commander of a large division, with a hundred straight shafts. King
Virata, in return, pierced the ruler of the Madras with nine keen arrows,
and once more with three and seventy, and once again with a hundred. The
ruler of the Madras, then, slaying the four steeds yoked unto Virata's
car, cut down with a couple of shafts, the latter's umbrella and
standard. Quickly jumping down from that steedless car, the king stood,
drawing his bow and shooting keen shafts. Beholding his brother deprived
of his steeds, Satanika quickly approached him on his car in the very
sight of all the troops. The ruler of the Madras, however, piercing the
advancing Satanika with many shafts, despatched him to the abode of Yama.
Upon the fall of the heroic Satanika, Virata, that commander of a large
division, ascended the fallen hero's car, decked with standard and
garlands. [223] opening his eyes wide, and with prowess doubled by wrath,
Virata quickly covered the car of the ruler of the Madras with winged
arrows. The ruler of the Madras then, excited with rage, deeply pierced
Virata, that commander of a large division, in the chest, with a hundred
straight shafts. Deeply pierced by the mighty ruler of the Madras, that
great car-warrior, viz., Virata, sat down on the terrace of his car and
swooned away. His driver, then, beholding him mangled with shafts in that
encounter, bore him away. Then that vast force, O Bharata, fled away on
that night, oppressed by hundreds of arrows of Salya, that ornament of
battle. Beholding the troops flying away, Vasudeva and Dhananjaya quickly
advanced to that spot, O monarch, where Salya was stationed. Then that
prince of the Rakshasas, viz., Alamvusha, O king, riding upon a foremost
car, harnessed with eight steeds, having terrible-looking Pisachas of
equine faces yoked unto it, furnished with blood-red banners, decked with
floral garlands made of black iron, covered with bear-skins, and
possessing a tall standard over which perched a terrible, fierce-looking,
and incessantly shrieking vulture, of spotted wings and wide-open eyes,
proceeded against those advancing heroes. That Rakshasa, O king, looked
beautiful like a loose heap of antimony, and he withstood the advancing
Arjuna, like Meru withstanding a tempest, scattering showers of arrows, O
monarch, upon Arjuna's head. The battle then that commenced between the
Rakshasa and that human warrior, was exceedingly fierce. And it filled
all the spectators there, O Bharata, with wonder. And it conduced to the
joy also of vultures and crows, of ravens and owls and Kanakas and
jackals. Arjuna struck Alamvusha with six shafts and then cut off his
standard with ten sharp arrows. With a few other arrows, he cut off his
driver, and with some others his Trivenu, and with one more, his bow, and
with four others his four steeds. Alamvusha strung another bow, but that
also Arjuna cut off in two fragments. Then, O bull of Bharata's race,
Partha pierced that prince of the Rakshasas with four keen arrows. Thus
pierced, the Rakshasas fled away in fear. Having vanquished him, Arjuna
quickly proceeded towards the spot where Drona was, shooting as he went,
many shafts, O king, at men, elephants, and steeds. Slaughtered O
monarch, by the illustrious son of Pandu, the combatants fell down on the
ground, like trees laid low by a tempest. Thus treated by the illustrious
son of Pandu, all of them fled like a frightened herd of deer.'"



SECTION CLXVIII

"Sanjaya said, 'Thy son, Chitrasena, O Bharata, resisted (Nakula's son)
Satanika who was engaged in scorching thy host with his keen shafts.
Nakula's son pierced Chitrasena with five arrows. The letter then pierced
the former in return with ten whetted shafts. And once more Chitrasena, O
monarch, in that battle, pierced Satanika in the chest with nine keen
shafts. Then the son of Nakula with many straight shafts cut Chitrasena's
armour from off his body. This feat of his seemed exceedingly wonderful.
Divested of his armour, thy son, O king, looked exceedingly beautiful,
like a snake, O monarch, having cast off his slough at the proper season.
Then Nakula's son, with many keen shafts, cut off the struggling
Chitrasena's standard, and then his bow, O monarch, in that encounter.
His bow cut off in that combat, and deprived also of his armour, that
mighty car-warrior, then, O king, took up another bow capable of piercing
every foe. Then Chitrasena, that mighty car-warrior amongst the
Bharata's, quickly pierced the son of Nakula with many straight arrows.
Then mighty Satanika, excited with rage, O Bharata, slew the four steeds
of Chitrasena and then his driver. The illustrious Chitrasena, endued
with great strength, jumping down from that car, afflicted the son of
Nakula with five and twenty arrows. Then Nakula's son with a
crescent-shaped arrow, cut off in that combat the gold-decked bow of
Chitrasena while the latter was engaged in thus striking him. Bowless and
carless and steedless and driverless, Chitrasena then quickly ascended
the car of the illustrious son Hridika.

"Vrishasena, O king, rushed with great speed, scattering shafts in
hundreds, against the mighty car-warrior Drupada, advancing at the head
of his troops against Drona. [224] Yajnasena, in that encounter pierced
that mighty car-warrior, viz., the son of Karna in the arms and the
chest, O lord, with sixty arrows. Vrishasena, then, excited with rage,
quickly pierced Yajnasena, standing on his car, with many shafts in the
centre of the chest. Those two warriors mangled by arrows, and with
shafts sticking to their bodies, looked beautiful like a couple of
porcupines with their quills erect. Bathed in blood in consequence of the
wounds caused by those straight arrows of keen points and golden wings,
they looked exceedingly beautiful in that dreadful encounter. Indeed, the
spectacle they presented was that of a couple of beautiful and radiant
Kalpa trees or of a couple of Kinsukas rich with their flowery burthens.
Then Vrishasena, O king, having pierced Drupada with nine arrows, once
more pierced him with seventy, and then again with three other arrows.
Then shooting thousands of arrows, Karna's son, O monarch, looked
beautiful in that battle, like a cloud pouring torrents of rain. Then
Drupada, inflamed with wrath, cut off Vrishasena's bow into two
fragments, with a broad-headed arrow, sharp and well-tempered. Taking,
then, another gold-decked bow that was new and strong, and drawing out of
his quiver a strong, whetted, well-tempered, sharp and broad-headed
arrow, and fixing it on his string, and carefully aiming it-at Drupada,
he let it off with great force, inspiring all the Somakas with fear. That
arrow, piercing through the breast of Drupada, fell on the surface of the
earth. The king (of the Panchalas), then, thus pierced through with
Vrishasena's arrow, swooned away. His driver, then, recollecting his own
duty, bore him away from the field. After the retreat, O monarch, of that
mighty car-warrior of the Panchalas, the (Kaurava) army, on that terrible
night, rushed furiously against Drupada's troops whose coats of mail had
been cut off by means of the arrows of the foe. In consequence of the
blazing lamps dropped by the combatants all around, the earth, O king,
looked beautiful like the cloudless firmament bespangled with planets and
stars. With the fallen Angadas of the combatants, the earth looked
resplendent, O king, like a mass of clouds in the rainy season with
flashes of lightning. Afflicted with the fear of Karna's son, the
Panchalas fled away on all sides, like the Danavas from fear of Indra in
the great battle of yore between the gods and the Asuras. Thus afflicted
in battle by Vrishasena, the Panchalas and the Somakas, O monarch,
illumined by lamps, looked exceedingly beautiful. [225] Having vanquished
them in battle, Karna's son looked beautiful like the son, O Bharata,
when he reaches the meridian. Amongst all those thousands of kings of thy
side and their the valiant Vrishasena then seemed to be the only
resplendent luminary. Having defeated in battle many heroes and all the
mighty car-warriors among the Somakas, he quickly proceeded, O king, to
the spot where king Yudhishthira was stationed.

"Thy son Duhsasana proceeded against that mighty car-warrior, viz.,
Prativindhya, who was advancing (against Drona), scorching his foes in
battle. The encounter that took place between them, O king, looked
beautiful, like that of Mercury and Venus in the cloudless firmament.
Duhsasana pierced Prativindhya, who was accomplishing fierce feats in
battle, with three arrows on the forehead. Deeply pierced by that mighty
bowman, thy son, Prativindhya, O monarch, looked beautiful like a crested
hill. The mighty car-warrior Prativindhya, then, piercing Duhsasana with
three arrows, once more pierced him with seven, Thy son, then, O Bharata,
achieved there an exceedingly difficult feat, for he felled
Prativindhya's steeds with many arrows. With another broad-headed arrow
he also felled the latter's driver, and then his standard. And then he
cut off, O king, into a thousand fragments the car of Prativindhya, armed
with the bow. Excited with rage, O lord, thy son also cut off, with his
straight shafts, into numberless fragments the banner, the quivers, the
strings, and the traces (of his antagonist's car). Deprived of his car,
the virtuous Prativindhya stood, bow in hand, and contended with thy son
scattering numberless arrows. Then Duhsasana, displaying great lightness
of hand, cut off Prativindhya's bow. And then he afflicted his bowless
antagonist with ten shafts. Beholding their brother, (Prativindhya) in
that plight, his brothers, all mighty car-warriors, rushed impetuously to
that spot with a large force. He then ascended the resplendent of
Sutasoma. Taking up another bow, he continued, O king, to pierce thy son.
Then many warriors on thy side, accompanied by a large force, rushed
impetuously and surrounded thy son (for rescuing him). Then commenced a
fierce battle between thy troops and theirs, O Bharata, at that dreadful
hour of midnight, increasing the population of Yama's kingdom.'"



SECTION CLXIX

"Sanjaya said, 'Against Nakula who was engaged in smiting thy host,
Suvala's son (Sakuni) in wrath, rushed with great impetuosity and
addressing him, said, 'Wait! Wait!' Each enraged with the other and each
desirous of slaying the other, those two heroes struck each other with
shafts sped from their bows drawn to their fullest stretch. Suvala's son
in that encounter displayed the same measure of skill that Nakula
displayed, O king, in shooting showers of arrows. Both pierced with
arrows, O king, in that battle, they looked beautiful like a couple of
porcupines with quills erect on their bodies. The armour of each cut off
by means of shafts with straight points and golden wings, and each bathed
in blood, those two warriors looked resplendent in that dreadful battle
like two beautiful and brilliant Kalpa trees, or like two flowering
Kinsukas on the field of battle. Indeed, O king, those two heroes in that
encounter, both pierced with arrows, looked beautiful like a couple of
Salmali trees with prickly thorns on them. Casting oblique glances at
each other, with eyes expanded in rage, whose corners had become red,
they seemed to scorch each other by those glances. Then thy
brother-in-law, excited with wrath, and smiling the while, pierced
Madri's son in the chest with a barbed arrow of keen point. Deeply
pierced by that great bowman, viz., thy brother-in-law, Nakula sat down
on the terrace of his car and swooned away. Beholding his proud foe, that
mortal enemy of his in that plight, Sakuni uttered a roar loud as that of
the clouds at the end of summer. Recovering consciousness, Nakula, the
son of Pandu, once more rushed against Suvala's son, like the Destroyer
himself of wide-open mouth. Inflamed with rage, O bull of Bharata's race,
he pierced Sakuni with sixty arrows, and more with a hundred long shafts
at the centre of his chest. He then cut off Sakuni's bow with arrow fixed
thereon, into two fragments, at the handle. And then cutting off in a
trice Sakuni's standard, he caused it to fall down on the earth. Piercing
next Sakuni's thigh with keen, sharp, and well-tempered shafts, Nakula,
the son of Pandu, caused him to fall down on the terrace of his car,
clasping his flag-staff, like an amorous man clasping his mistress.
Beholding that brother-in-law of thine laid low and deprived of
consciousness, O sinless one, his driver quickly bore him away from the
van of battle. The Parthas, then, and all their followers, uttered a loud
roar. Having vanquished his foes, Nakula, that scorcher of foes,
addressing his driver, said, 'Beat me to the host commanded by Drona.'
Hearing these words of Madri's son, his driver proceeded to the spot, O
king, where Drona was stationed. [226] Against mighty Sikhandin proceeding
towards Drona, Kripa resolutely advanced with great impetuosity. That
chastiser of foes, viz., Sikhandin, then, smiling the while, pierced with
nine arrows the son of Gotama thus advancing against him towards the
vicinity of Drona. Then the preceptor, Kripa, that benefactor of thy
sons, piercing Sikhandin first with five arrows, once more pierced him
with twenty. The combat that took place, O monarch, between them, was
exceedingly dreadful, like that between Samvara and the chief of the
celestials in the battle between the gods and the Asuras. Those heroic
and mighty car-warriors, both invincible in battle, covered the welkin
with their arrows, like clouds covering the welkin on the expiry or
summer. Terrible of itself, that night, O chief of the Bharatas, became
more terrible still to the heroic combatants engaged in battle. Indeed,
of terrible aspects and inspiring all sorts of fear, that night became,
as it were, death-night (of all creatures). Then Sikhandin, O king, cut
off, with a crescent-shaped arrow, the large bow of Gotama's son and shot
at the latter many whetted shafts. Inflamed with wrath, O monarch, Kripa
then sped at his antagonist a fierce dart, equipped with a golden shaft
and keen point, and polished by the hands of the smith. Sikhandin,
however, cut it off with ten shafts as it coursed towards him. That dart,
then, decked with gold (thus cut off), fell down on the earth. Then
Gautama, foremost of men, taking up another bow, O king, covered
Sikhandin with a large number of whetted shafts. Thus covered in that
battle by the illustrious son of Gotama, Sikhandin, that foremost of
car-warriors sank on the terrace of his car. Beholding him thus weakened,
Kripa in that encounter, struck him with many arrows, from desire of
slaying him, O Bharata! (Sikhandin then was borne away by his driver).
Beholding that mighty car-warrior, viz., the son of Yajnasena retreating
from battle, the Panchalas and the Somakas surrounded him on all sides
(for rescuing him). Similarly, thy sons also surrounded that foremost of
Brahmans, Kripa, with a large force. Then commenced a battle once more,
between car-warriors, O king, that struck one another. The uproar that
rose became loud as the roaring of clouds, O Bharata, caused by rushing
horsemen and elephants, O monarch, smiting one another down. Then, O
king, the field of battle looked exceedingly fierce. With the tread of
rushing infantry the earth began to tremble, O monarch, like a lady
shaken with fear. Car-warriors, mounting on their cars, rushed
impetuously, attacking compeers by their thousands, O king, like crows
seizing winged insects (in the air). Similarly, mighty elephants with
winy exudation down their bodies, pursuing similar elephants, encountered
them, O Bharata, furiously. So also, horsemen, coming upon horsemen, and
foot-soldiers angrily encountered one another in that battle. At dead of
night, the sound of retreating and the rushing of troops and of those
coming again to the encounter became deafening. The blazing lamps also,
placed on cars and elephants and steeds, seemed, O king, large meteors
falling from the firmament. That night, O chief of the Bharatas,
lightened up by those lamps looked like day, O king, on the field of
battle. As the sun, encountering the thick gloom, destroys it completely,
even so the thick gloom of the battle was destroyed by those blazing
lamps. Indeed, the welkin, the earth, the cardinal and the subsidiary
points of the compass, enveloped by dust and darkness, became once more
illuminated by that light. The splendour of weapons and coats of mail,
and of the jewels of illustrious heroes, became overshadowed, by the
light of those blazing lamps. During the progress of that fierce battle
at night, none of the combatants, O Bharata, could know the warriors of
his own side. Sire, O chief of the Bharatas, slew son, and son, from
ignorance, slew sire, and friend slew friend. And relatives slew
relatives, and maternal uncles slew sisters' sons, and warriors slew
warriors of their own side, and foes slew their own men, in that battle,
O Bharata. In that dreadful nocturnal encounter, O king, all fought
furiously, ceasing to have any regard for one another.'"



SECTION CLXX

"Sanjaya said, 'In that fierce and terrible battle, Dhrishtadyumna, O
king, proceeded against Drona. Holding his formidable bow and repeatedly
stretching his bowstring, the Panchala prince rushed towards Drona's car
decked with gold. And as Dhrishtadyumna proceeded for accomplishing the
destruction of Drona, the Panchalas and the Pandavas, O king, surrounded
him. Beholding Drona, that foremost of preceptors, thus assailed, thy
son, resolutely contending in battle, protected Drona on all sides. Then
those two oceans of troops encountered each other on that night, looked
like two terrible oceans lashed into fury by tempest, with all living
creatures within them exceedingly agitated. Then the prince of the
Panchalas, O king, quickly pierced Drona in the chest with five arrows
and uttered a leonine roar. Drona, however, O Bharata, piercing his foe
in return with five and twenty arrows in that battle, cut off, with
another broad-headed arrow, his bright bow. Forcibly pierced by Drona, O
bull of Bharata's race, Dhrishtadyumna, quickly casting aside his bow,
bit his (nether) lip in rage. Indeed, O monarch, the valiant
Dhrishtadyumna, excited with wrath, took up another formidable bow for
accomplishing the destruction of Drona. That slayer of hostile heroes,
that warrior endued with great beauty, stretching that formidable bow to
his ear, shot a terrible shaft capable of taking Drona's life. That
shaft, thus sped by the mighty prince in that fierce and dreadful battle,
illumined the whole army like the risen sun. Beholding that terrible
shaft, the gods, the Gandharvas, and the Danavas. said these words, O
king, viz., 'Prosperity to Drona!' Karna, however, O king, displaying
great lightness of hand cut off into dozen fragments that shaft as it
coursed towards the preceptor's car. Thus cut off into many fragments, O
king, that shaft of Dhrishtadyumna, O sire, quickly fell down on the
earth like a snake without poison. Having cut off with his own straight
shafts those of Dhrishtadyumna in that battle, Karna then pierced
Dhrishtadyumna himself with many sharp arrows. And Drona's son pierced
him with five, and Drona himself with five, and Salya pierced him with
nine, and Duhsasana with three. And Duryodhana pierced him with twenty
arrows and Sakuni with five. Indeed, all those mighty car-warriors
quickly pierced the prince of the Panchalas. Thus was he pierced by these
seven heroes in that battle exerting themselves for the rescue of Drona.
The prince of the Panchalas, however, pierced every one of these heroes
with three arrows. Indeed, O king, Dhrishtadyumna, in that dreadful
battle, quickly pierced Drona himself, and Karna, and Drona's son, and
thy son. Thus pierced by that bowman, those warriors, fighting together,
pierced Dhrishtadyumna again in that encounter, uttering loud roars the
while. Then Drumasena, excited with wrath, O king, pierced the Panchala
prince with a winged arrow, and once again quickly with three other
arrows. And addressing the prince, he said, 'Wait! Wait!' Dhrishtadyumna
then pierced Drumasena in return with three straight arrows, in the
encounter, which were equipped with wings of gold, steeped in oil, and
capable of taking the life of him at whom they are sped. With another
broad-headed shaft, the prince of the Panchalas then, in that battle, cut
off from Drumasena's trunk the latter's head decked with bright ear-rings
of gold. That head, with (the lower) lip bit (in rage), fell on the
ground like a ripe palmyra fruit separated from the stalk by the action
of a strong wind. Once again, piercing all those warriors with keen
shafts, that hero, with some broad-headed shafts, cut off the bow of
Radha's son, that warrior conversant with all modes of warfare. Karna
could not book that cutting off of his bow, like a fierce lion incapable
of brooking the cutting off of his tail. Taking up another bow, Karna,
with eyes red in rage, and breathing hard, covered mighty Dhrishtadyumna
with clouds of arrows. Beholding Karna excited with rage, those heroes,
viz., those six bulls among car-warriors, quickly encompassed the prince
of the Panchalas from desire of slaying him. Seeing the latter in front
of those six foremost warriors of thy side, all thy troops, O lord,
regarded him to be already within the jaws of the Destroyer. Meanwhile,
Satyaki, of the Dasarha race, scattering his shafts as he proceeded,
reached the spot where, the valiant Dhrishtadyumna was battling.
Beholding that invincible warrior of the Satwata race advancing, Radha's
son pierced him in that battle with ten arrows. Satyaki, then, O king,
pierced Karna with ten shafts in the very sight of all those heroes, and
addressing him, said, 'Do not fly away but stay before me.' The encounter
then, that took place between mighty Satyaki and the industrious Karna,
resembled, O king, that between Vali and Vasava (in the days of yore).
That bull among Kshatriyas, viz., Satyaki, terrifying all the Kshatriyas
with the rattle of his car, pierced the lotus-eyed Karna in return (with
many arrows). Making the earth tremble with the twang of his bow, the
mighty son of the Suta, O monarch, contended with Satyaki. Indeed, Karna
pierced the grandson of Sini in return with hundreds of long, and barbed,
and pointed, and tall-toothed, and razor-headed arrows and diverse other
shafts. Similarly, that foremost one of Vrishni's race, Yuyudhana, in
that battle, shrouded Karna with his arrows. For a time that battle
proceeded equally. Then thy son, O monarch, placing Karna at their head,
all pierced Satyaki from every side with keen arrows. Resisting with his
own weapons those of them all and of Karna also, O lord, Satyaki quickly
pierced Vrishasena in the centre of the chest. Pierced with that arrow,
the valiant Vrishasena, of great splendour, quickly fell down on his car,
casting aside his bow. Then Karna, believing that mighty car-warrior,
viz., Vrishasena, slain, became scorched with grief on account of the
death of his son and began to afflict Satyaki with great force. Thus
afflicted by Karna, the mighty car-warrior Yuyudhana, with great speed,
repeatedly pierced Karna with many shafts. Once more piercing Karna with
ten arrows, and Vrishasena with five, the Satwata hero cut off the
leathern fences and the bows of both sire and son. Then those two
warriors, stringing two other bows, capable of inspiring enemies with
terror, began to pierce Yuyudhana from every side with keen shafts.
During the progress of that fierce conflict that was so destructive of
heroes the loud twang of Gandiva, O king, was heard over every other
sound. Hearing then the rattle of Arjuna's car as also that twang of
Gandiva, the Suta's son, O king, said these words unto Duryodhana,
'Slaughtering our entire army and the foremost of heroic warriors and
many mighty bowmen among the Kauravas, Arjuna is loudly twanging his bow.
The rattle also of his car is heard, resembling the roar of the thunder.
It's evident, the son of Pandu is achieving feats worthy of his own self
This son of Pritha, O monarch, will grind our large host. Many of our
troops are already breaking. No one stays in battle. Indeed, our army is
being dispersed like a risen mass of clouds dispersed by the wind.
Encountering Arjuna, our host breaks like a boat on the ocean. The loud
wails, O king, of the foremost of warriors, O monarch, flying away from
the field, or falling down in consequence of the arrows sped from
Gandiva, are being heard. Hear, O tiger among car-warriors, the sound of
drums and cymbals near Arjuna's car at dead of night, resembling the deep
roll of thunder in the welkin. Hear also the loud wails (of afflicted
combatants) and the tremendous leonine shouts, and diverse other noises
in the vicinity of Arjuna's car. Here, however, this Satyaki, this
foremost one of the Satwata race, stayeth amid us. If this object of our
aim can be struck down, we can then vanquish all our foes. Similarly, the
son of the Panchala king is engaged with Drona. He is encompassed on all
sides by many heroic and foremost of car-warriors. If we can slay Satyaki
and Dhrishtadyumna, the son of Prishata without doubt, O king, victory
will be ours. Surrounding these two heroes, these two mighty
car-warriors, as we did the son of Subhadra we will strive, O king, to
slay them, viz., this son of Vrishni's race and this son of Prishata.
Savyasachin, O Bharata, is before us, coming towards this division of
Drona, knowing that Satyaki is engaged here with many chief among the
Kurus. Let a large number of our foremost of car-warriors proceed
thither, so that Partha may not be able to come to the rescue of Satyaki,
now encompassed by many. Let these great heroes speedily shoot clouds of
shafts with great force, so that Satyaki of Madhu's race may by speedily
despatched to Yama's abode.' Ascertaining this to be the opinion of
Karna, thy son, addressing Suvala's son in the battle, like the
illustrious Indra addressing Vishnu, said these words, Surrounded by ten
thousand unretreating elephants and ten thousand cars also, proceed
against Dhananjaya! Duhsasana and Durvishaha and Suvahu and
Dushpradharshana--these will follow thee, surrounded by a large number of
foot-soldiers. O uncle, slay those great bowmen, viz., the two Krishnas,
and Yudhishtira, and Nakula, and Sahadeva, and Bhima, the son of Pandu My
hope of victory resteth on thee, like that of the gods on their chief
Indra. O uncle, slay the son of Kunti, like (Kartikeya) slaying the
Asuras.' Thus addressed and urged by thy son, Sakuni, clad in mail,
proceeded against the Parthas, accompanied by a large force as also by
thy sons, in order to consume the sons of Pandu. Then commenced a great
battle between the warriors of thy army and the foe. When Suvala's son, O
king, (thus) proceeded against the Pandavas, the Suta's son, accompanied
by a large force, quickly advanced against Satyaki, shooting many
hundreds of shafts. Indeed, thy warriors, combining together, encompassed
Satyaki. Then Bharadwaja's son, proceeding against the car of
Dhrishtadyumna, fought a wonderful and fierce battle at dead of night, O
bull of Bharata's race, with the brave Dhrishtadyumna and the Panchalas.'"



SECTION CLXXI

"Sanjaya said, 'Then all those kings of thy army, incapable of being
easily defeated in battle, angrily proceeded against Yuyudhana's car,
unable to brook (his feats). Mounting on their well-equipped cars, O
king, that were decked with gold and jewels, and accompanied also by
cavalry and elephants, they encompassed the Satwata hero. Hemming him on
all sides those mighty car-warriors, challenging that hero, uttered loud
leonine roars. Those great heroes, desirous of slaying him of Madhu's
race, poured their keen arrows on Satyaki of invincible prowess.
Beholding them thus advancing with speed towards him, that slayer of
hostile hosts, viz., the mighty-armed grandson of Sini, took up and shot
many shafts. The heroic and great bowman Satyaki, invincible in battle,
cut off many heads with his fierce and straight arrows. And he of Madhu's
race also cut off the trunks of many elephants, the necks of many seeds,
and arms decked with Angadas of many warriors, by means of razor-faced
arrows. With the fallen yak-tails and white umbrellas, O Bharata, the
field of battle became almost full, and resembled the firmament, O lord,
with stars. The wails of the host thus slaughtered in battle, O Bharata,
by Yuyudhana, became as loud as those of shrieking ghosts (in hell). With
that loud uproar the earth became filled, and the night became fiercer
and more terrible. Beholding his host, afflicted with Yuyudhana's arrows
breaking, and hearing that tremendous uproar at dead of night making the
hair stand on end, thy son, that mighty car-warrior, addressing his
driver, repeatedly said, 'Urge the steeds to that spot whence this uproar
cometh.' Then king Duryodhana, that firm bowman, above all modes of
warfare, rushed against Yuyudhana. Madhava pierced Duryodhana with a
dozen blood-drinking shafts, sped from his bow drawn to its fullest
stretch. Thus afflicted with arrows by Yuyudhana first, Duryodhana,
excited with rage, pierced the grandson of Sini in return with ten
arrows. Meanwhile, the battle that raged between the Panchalas and all
thy troops presented an exceedingly wonderful sight. Then the grandson of
Sini, excited with rage in that battle, pierced thy son, that mighty
car-warrior, with eighty shafts, in the chest. He then, with other
shafts, despatched Duryodhana's steeds to Yama's abode. And that slayer
of foes then quickly felled his antagonist's driver from the car. Thy
son, O monarch, staying on that steedless car, shot many keen arrows
towards Satyaki's car. The grandson of Sini, however, displaying great
lightness of hand, O king, cut off those fifty shafts sped in that battle
by thy son. Then Madhava, with a broad-headed shafts suddenly cut off in
that encounter the formidable bow of thy son in the handle, Deprived of
both his car and bow, that puissant ruler of men then mounted quickly
upon the bright car of Kritavarman. Upon Duryodhana's retreat, the
grandson of Sini, O monarch, afflicted and routed thy army at dead of
night.

"Sakuni, meanwhile, O king, encompassing Arjuna on all sides with many
thousands of cars and several thousands of elephants, and many thousands
of steeds, began to fight desperately. Many of them hurled towards Arjuna
celestial weapons of great power. Indeed, those Kshatriyas fought with
Arjuna, incurring the certitude of death. Arjuna, however, excited with
rage, checked those thousands of cars and elephants and steeds, and
ultimately caused those foes to turn back. Then Suvala's son, with eyes
red as copper with rage, deeply pierced Arjuna, that slayer of foes, with
twenty shafts. And once more shooting a hundred shafts, he checked the
progress of Partha's great car. Then Arjuna, O Bharata, pierced Sakuni
with twenty arrows in that battle. And he pierced each of the great
bowmen with three arrows. Checking all of them with his arrows, O king,
Dhananjaya slew those warriors of thy army with excellent shafts, endued
with the force of thunder. [227] Strewn with lopped off arrows, O monarch,
and (dead) bodies by thousands, the earth looked as if covered with
flowers. Indeed, strewn with the heads of Kshatriyas, heads that were
decked with diadems and handsome noses and beautiful ear-rings and
(nether) lips bit in rage and wide open eyes,--heads that were graced
with collars and crowned also with gems, and which, while life was in
them, spoke sweet words,--the earth looked resplendent as if strewn with
hillocks overspread with Champaka flowers. Having achieved that fierce
feat, and pierced Sakuni once more, struck Uluka with an arrow in that
battle. Piercing Uluka thus in the sight of his sire, viz., Suvala's son,
Arjuna uttered a loud roar, filling the earth therewith. Then the son of
Indra cut off Sakuni's bow. And then he despatched his four steeds to
Yama's abode. Then Suvala's son, O bull of Bharata's race, jumping down
from his car, quickly ascended the car of Uluka. Then those two mighty
car-warriors, viz., sire and son, both riding on the same car, showered
their arrows on Partha like two risen clouds pouring torrents of rain on
a mountain. The son of Pandu then piercing both those warriors with keen
shafts, afflicted and caused thy troops to fly away in hundreds and
thousands. Like a mighty mass of clouds dispersed on all sides by the
wind, that army of thine, O monarch, was dispersed on all sides. Indeed,
that host, O chief of the Bharatas, thus slaughtered on the night, fled
away in all directions, afflicted with fear and in the very sight (of
their leaders). Many abandoning the animals they rode, other urging their
animals to their greatest speed, turned back from the battle, inspired
with fear, during that fierce hour of darkness. Having vanquished thy
warriors thus, O bull of Bharata's race, Vasudeva and Dhananjaya
cheerfully blew their conchs.

"Dhrishtadyumna, O monarch, piercing Drona with three arrows, quickly cut
off the latter's bowstring with a sharp arrow. Throwing down that bow on
the earth, heroic Drona, that grinder of Kshatriyas, took up another that
was exceedingly tough and strong. Piercing Dhrishtadyumna then with five
arrows, Drona pierced his driver also, O bull of Bharata's race, with
five arrows. Checking Drona with his arrows, the mighty car-warrior
Dhrishtadyumna began to destroy the Kaurava host, like Maghavat
destroying the Asura army. During the slaughter of thy son's army, O
sire, a terrible river, having blood for its current, began to flow. And
it ran between the two hosts, bearing away men and steeds and elephants
along its current. And it resembled, O king, the Vaitarani that flows, O
lord, towards the domains of Yama. Agitating and routing thy army, the
valiant Dhrishtadyumna, endued with great energy, blazed forth like Sakra
in the midst of the celestials. Then Dhrishtadyumna and Sikhandin blew
their large conchs, as also the twins (Nakula and Sahadeva), and
Vrikodara, the son of Pandu. Thus those fierce warriors, vanquished
thousands of kings; on thy side that were endued with great energy, at
the sight of thy Son and of Karna and the heroic Drona and Drona's son, O
monarch!'"



SECTION CLXXII

"Sanjaya said, 'Beholding his own army routed while being slaughtered by
those illustrious heroes, thy son, well-acquainted with words, O monarch,
quickly repairing unto Karna and Drona, that foremost of all victors in
battle, wrathfully said these words, 'This battle has been set on foot by
you two in rage, having seen the ruler of the Sindhus slain by
Savyasachin. You are beholding with indifference the slaughter of my army
by the forces of the Pandavas, although you two are fully competent to
vanquish those forces. If you two now abandon me, you should have, in the
beginning, told me of it, 'We two shall vanquish the sons of Pandu in
battle.' Even these were the words, ye givers of honours, that ye then
said unto me. Hearing these words of yours, I sanctioned these
proceedings. I would never have provoked these hostilities with the
Parthas,--hostilities that are so destructive of heroic combatants (if ye
had told me otherwise). If I do not deserve to be abandoned by you two,
ye bulls among men, then fight according to the true measure of your
prowess, ye heroes endued with great prowess.' Thus pierced by the goad
of speech of thy son, those two heroes once more engaged in battle, like
two snakes vexed with sticks. Then those two foremost of car-warriors,
those two bowmen above all bowmen in the world, rushed with speed against
the Parthas headed by the grandson of Sini and by others. Similarly, the
Parthas uniting together, and accompanied by all their troops, advanced
against those two heroes, who were roaring repeatedly. Then the great
bowman, Drona, that foremost of all wielders of weapons, excited with
rage, quickly pierced (Satyaki), that bull amongst the Sinis, with ten
arrows. And Karna pierced him with ten arrows, and thy son with seven,
and Vrishasena pierced him with ten, and Suvala's son with seven. In that
impervious wall of Kauravas around the grandson of Sini, these also
stationed themselves, encompassing him. Beholding Drona slaughtering the
Pandava army in that battle, the Somakas quickly pierced him from every
side with showers of arrows. Then Drona began to take the lives of
Kshatriyas, O monarch, like the sun destroying darkness around him by his
rays. We then heard, O monarch, a loud uproar amongst the Panchalas, who
called upon one another, while they were being slaughtered by Drona. Some
abandoning sons, some sires, some brothers, some uncles, some their
sister's sons, some their relatives and kinsmen, fled away with speed,
for saving their own lives. Some, again, deprived of their senses, ran
against Drona himself. Indeed, many were the combatants of the Pandava
army that were then despatched to the other world. Thus afflicted by that
illustrious hero, the Pandava host, that night, O king, fled away,
throwing down their blazing torches all around, in the very sight of
Bhimasena and Arjuna and Krishna and the twins and Yudhishthira and
Prishata's son. The world being enveloped in darkness, nothing could be
seen. In consequence of the light that was amongst the Katirava troops,
the flight of the foe could be ascertained. Those mighty car-warriors,
viz., Drona and Karna, O king, pursued the flying host, scattering
numerous shafts. Seeing the Panchalas slaughtered and routed, Janardana
becoming cheerless, said these words unto Phalguna, 'Dhrishtadyumna and
Satyaki, accompanied by the Panchalas, had proceeded against those great
bowmen, viz., Drona and Karna, shooting many shafts. This large host of
ours hath been broken and routed (by them) with showers of arrows. Though
their flight is sought to be checked, they are still incapable of being
rallied, O son of Kunti!--Beholding the host fly away, through fear, ye
Pandava warriors, cast away your fears! Accompanied by all the forces and
arraying then, in good order, both of us, with uplifted weapons, are even
now proceeding against Drona and the Suta's son for withstanding them.'
Then Janardana beholding Vrikodara advancing, once more addressed Arjuna,
the son of Pandu, as if for gladdening him, in these words, 'Yonder
Bhima, who taketh delight in battle, surrounded by the Somakas and the
Pandavas, is coming against those mighty car-warriors, viz., Drona and
Karna. Supported by him, as also by the many mighty car-warriors among
the Pandavas, fight now, O son of Pandu, for assuring all your
troops.' [228] Then those two tigers among men, viz., the son of Pandu and
he of Madhu's race, approaching Drona and Karna, took up their station at
the head of battle.'

"Sanjaya continued, 'Then that vast force of Yudhishthira once more
returned to battle, proceeding to the place where Drona and Karna were
grinding their foes in battle. At dead of night, a fierce encounter took
place, resembling that of two oceans swelling at moon-rise. Then the
warriors of thy army, throwing away from their hands the blazing lamps
held by them, fought with the Pandavas fearlessly and madly. On that
terrible night when the world was enveloped with gloom and dust, the
combatants fought with one another, guided only by the names they
uttered. The names uttered by the kings contending in battle, were heard,
O monarch, there, like what happens, O king, at a Swayamvara or
self-choice. Suddenly, a silence overspread the field of battle, and
lasted for a moment. Then, again, a loud uproar was heard made by the
angry combatants, victors and vanquished. Thither where blazing lamps
were seen, O bull of Kuru's race, thither rushed those heroes like
insects (towards a blazing fire). And as the Pandavas, O king, and the
Kauravas, contended with each other in battle, the darkness of night
thickened around them.'"



SECTION CLXXIII

"Sanjaya said, 'Then Karna, that slayer of hostile heroes, beholding
Prishata's son in battle, struck him on the chest with ten shafts capable
of penetrating into the very vitals. Dhrishtadyumna quickly pierced Karna
in return in that great battle, with five shafts, and addressing him,
said, Wait! Wait!' Shrouding each other in that dreadful combat with
showers of arrows, O king, they once more pierced each other with keen
shafts, sped from bows drawn to their fullest stretch. Then Karna, in
that battle, despatched to Yama's abode the driver and the four steeds or
Dhrishtadyumna, that foremost warrior among the Panchalas. He then cut
off his enemy's foremost bow with keen arrows, and felled, with a
broad-headed shaft the latter's driver from his niche in the car. Then
the valiant Dhrishtadyumna, deprived of car, steeds, and driver, quickly
jumped down from his car and took up a mace. Though struck all the while
with straight shafts by Karna, the Panchala prince, approaching Karna,
slew the four steeds of the latter. Turning back with great speed, that
slayer of hosts, viz., the son of Prishata, quickly ascended the car of
Dhananjaya. Mounting upon that car, the mighty car-warrior Dhrishtadyumna
desired to proceed towards Karna. Dharma's son (Yudhishthira), however,
bade him desist. Then Karna endued with great energy, mingling his
leonine shouts with it twanged his bow loudly and blew his conch with
great force. Beholding Prishata's son vanquished in battle, those mighty
car-warriors, viz., the Panchalas and the Somakas, excited with rage, and
taking up all kinds of weapons, proceeded, making death itself their
goal, towards Karna, from desire of slaughtering him. Meanwhile, Karna's
driver had yoked other steeds unto his master's car, that were white as
conchs, endued with great speed, of the Sindhu breed, and well-broken.
Then Karna of sure aim, contending with vigour, afflicted those mighty
car-warriors among the Panchalas with his shafts like a cloud pouring
torrents of rain upon a mountain. The Panchala host, thus afflicted by
Karna, fled away in fear, like a doe frightened by a lion. Horsemen were
seen falling from their horses, and elephant-riders from their elephants,
O monarch, and car-warriors from cars, all around. In that dreadful
battle, Karna cut off with razor-faced arrows the arms of flying
combatants and heads decked with car-rings. And he cut off, O king, the
thighs of others that were on elephants or on the back of steeds, or on
the earth, O sire! Many mighty car-warriors, as they fled away, felt not
their loss of limbs or the injury in their animals, in that battle.
Slaughtered by terrible shafts, the Panchalas and the Srinjayas took the
motion of even a straw for Karna (so great was their fright). Deprived of
their senses, the warriors took their flying friends for Karna and fled
away from these in fear. Karna pursued the broken and retreating host, O
Bharata, shooting his shafts on all sides. Indeed, in that battle, the
retreating warriors, deprived of their senses, were slaughtered with
mighty weapons by that illustrious hero, Karna. Others, only looked at by
Drona, fled away on all sides. Then king Yudhishthira, beholding his army
flying away, and regarding retreat to be advisable, addressed Phalguna
and said, 'Behold that mighty bowman, Karna stationed there like Rudra
himself armed with his bow. Behold him scorching everything around like
the blazing sun himself, at this fierce hour, this dead of night. These
wails are being incessantly heard, O Partha, of thy helpless friends who
are uttering them, mangled by the shafts of Karna. The manner in which
Karna is aiming and letting off his shafts is such that no interval can
be noticed between the two acts. He will, O Partha, annihilate all our
friends. Do that now, Dhananjaya, about the slaughter of Karna, which,
according to thy judgment, should next be done and the time for which may
have come.' Thus addressed (by Yudhishthira), Partha said unto Krishna,
'The royal son of Dharma is frightened today by the prowess of Karna.
When Karna's division is thus acting (towards us) repeatedly, do thou
speedily adopt that course which should now be adopted. Our army is
flying away, O slayer of Madhu, our troops, broken and mangled with
Drona's shafts and frightened by Karna, are unable to make a stand. I see
Karna careering fearlessly. Our foremost of car-warriors are flying away.
Karna is scattering his keen shafts. I cannot, like a snake incapable of
putting up with the tread of a human being upon its body, bear to see him
thus careering at the head of battle, before my eyes, O tiger of
Vrishni's race. Proceed, therefore, to that spot where the mighty
car-warrior Karna is. I will either kill him, O slayer of Madhu, or let
him slay me.' [229]

"Vasudeva said, 'I behold Karna, O son of Kunti, that tiger among men,
that warrior of superhuman prowess, careering in battle like the chief of
the celestials himself. O Dhananjaya, there is none else capable of
advancing against him in battle, save thee, O tiger among men, and the
Rakshasa Ghatotkacha. I do not, however, O sinless one, regard the time
to have come, O mighty-armed one, for thee to encounter the Suta's son in
battle. The blazing dart, resembling a mighty meteor, given him by
Vasava, is still with him, O thou of mighty arms, kept for thee with
care, by the Suta's son. He keepeth that dart by him, and hath now
assumed a terrible form. As regards Ghatotkacha, he is always devoted to
you and desirous of your good. Let the mighty Ghatotkacha proceed against
the son of Radha. Endued with the prowess of a celestial, he has been
begotten by the mighty Bhima. With him are celestial weapons as also
those used by Rakshasa. The latter soon came before him, clad in mail,
and armed, O king, with sword arrow, and bow. Saluting Krishna and also
Dhananjaya, the son of Pandu, he proudly said, 'Here I am, command me.'
Then he of Dasarha's race, addressed Hidimva's son, that Rakshasa of
blazing mouth and fiery eyes and body of the hue of clouds, and said
these words, 'Listen, O Ghatotkacha, attend to what I say. The time is
come for the display of thy prowess, and not of anybody else. Be thou the
raft in this battle to the sinking Pandavas. Thou hast diverse weapons,
and many kinds of Rakshasa illusion. Behold, O son of Hidimva, the army
of the Pandavas is being beaten by Karna on the field of battle, like a
herd of kine by the herdsman. Yonder, the mighty bowman Karna, endued
with great intelligence and steady prowess, is scorching the foremost of
Kshatriyas among the divisions of the Pandava host. Afflicted by his
fiery arrows, the Pandava warriors are incapable of standing in front of
that firm bowman who is shooting showers of mighty shafts. Afflicted at
dead of night by the Suta's son with his arrowy showers, the Panchalas
are flying away like a herd of deer afflicted by a loin. Except thee, O
thou of terrible prowess, there is none else that can withstand the
Suta's son who is thus engaged in battle. Aided by thy energy and might,
do thou, O mighty-armed one, accomplish that which is worthy of thy own
self, of thy maternal race, and of thy sires. It is even for this, O son
of Hidimva, that men desire children, viz., for being rescued from
difficulties. Do thou now rescue thy kinsmen. O Ghatotkacha, sires desire
sons for achieving their own objects. Children, those sources of good,
are expected to rescue their sires both here and hereafter. Illustrious
thou art, and thy might in battle is terrible and unrivalled, while
contending in battle, there is none equal to thee. O scorcher of foes, be
thou the means by which the Pandavas who are routed by Karna with his
shafts this night, and who are now sinking in the Dhartarashtra ocean,
may safely reach the shore. At night, Rakshasas, again, become endued
with unlimited prowess, great might, and great courage. They become (at
such an hour) warriors of great valour and incapable of defeat. Slay
Karna in battle, at this dead of night, aided by thy illusions. The
Parthas, with Dhrishtadyumna, will dispose of Drona.'

"Sanjaya continued, 'Hearing those words of Kesava, Vibhatsu also, O
Kauravya, said these words unto that chastiser of foes, viz., the
Rakshasa Ghatotkacha, 'O Ghatotkacha, thyself, the long-armed Satyaki,
and Bhimasena, the son of Pandu, these three, in my judgment, are the
foremost ones among all our warriors. Go and encounter Karna in single
combat this night. The mighty car-warrior Satyaki will protect thy rear.
Assisted by Satwata hero, slay brave Karna in battle, as Indra in days of
old had slain (the Asura) Taraka, aided by (the celestial generalissimo)
Skanda.'

"Ghatotkacha said, 'I am match for Karna, as also for Drona, O Bharata,
or for any illustrious Kshatriya accomplished in weapons. This night I
shall fight such a battle with the Suta's son as will form the subject of
talk as long as the world lasts. Tonight, I will spare neither the brave
nor the timid nor those that will, with joined hands, pray for quarter.
Following the Rakshasa usage, I shall slay all.'

"Sanjaya continued, Having said these words, that slayer of hostile
heroes, viz., the son of Hidimva, rushed against Karna in that dreadful
fight frightening thy troops. The Suta's son, that tiger among men,
smilingly received that angry warrior of blazing mouth and blazing locks.
The battle then that took place between Karna and that Rakshasa, both
roaring against each other, O tiger among kings, resembled that between
Indra and Prahlada (in days of yore).'



SECTION CLXXIV

"Sanjaya said, 'Beholding the mighty-armed Ghatotkacha, O king,
proceeding towards the car of Suta's son, Karna for slaughtering him in
battle, thy son Duryodhana addressing Duhsasana, said these words, 'The
Rakshasa, seeing the prowess of Karna in battle, is speedily advancing
against him. Resist that mighty car-warrior. Surrounded by a mighty force
proceed to that spot where the mighty Karna, the son of Vikartana, is
contending with the Rakshasa in battle. O giver of honours, surrounded by
troops and exerting thyself vigorously, protect Karna in battle. Let not
the terrible Rakshasa slay Karna in consequence of our carelessness.
Meanwhile, O king, Jatasura's mighty son, that foremost of smiters,
approaching Duryodhana, said unto him, 'O Duryodhana, commanded by thee,
I desire to slay, with their followers, thy foes of celebrity, viz., the
Pandavas, those warriors incapable of being easily defeated in battle. My
father was mighty Jatasura, that foremost of Rakshasa. Formerly, having
performed some Rakshasa slaying incantations, the despicable sons of
Pritha slew him. I desire to worship my dead sire by offering him the
blood of his foes, and their flesh, O monarch! it behoveth thee to grant
me permission.' The king, thus addressed, became exceedingly delighted
and said unto him repeatedly, 'Aided by Drona and Karna and others, I am
quite competent to vanquish my foes. Commanded, however, by me, O
Rakshasa, go thou to battle and slay Ghatotkacha in the fight--that
Rakshasa of fierce deeds, born of man, ever devoted to the welfare of the
Pandavas, and always slaying our elephants and steeds and car-warriors in
battle, himself all the while staying in the welkin, O, despatch him to
Yama's abode.' Saying, 'so be it,' and summoning Ghatotkacha to the
fight, Jatasura's son shrouded the son of Bhimasena with diverse kinds of
weapons. The son of Hidimva, however, alone and unsupported began, to
grind Alamvusha and Karna and the vast Kuru host, like the tempest
crushing a mass of clouds. Seeing then the power of (Ghatotkacha's)
illusion, the Rakshasa Alamvusha covered Ghatotkacha with showers of
diverse kinds of arrows. Having pierced Bhimasena's son with many shafts,
Alamvusha, without losing any time, began to afflict the Pandava host
with his arrows. Thus afflicted by him, O Bharata, the Pandava troops, at
dead of night, broke and fled away like clouds dispersed by a tempest.
Similarly, thy host also, mingled with the shafts of Ghatotkacha, fled
away at dead of night, O king, in thousands, throwing down their torches.
Alamvusha then, excited with great wrath, struck Bhimasena's son in that
dreadful battle with many shafts, like a driver striking an elephant.
Then Ghatotkacha cut off into minute fragments the car, the driver, and
all the weapons of his foe and laughed frightfully. Then, like the clouds
pouring torrents of rain on the mountains of Meru, Ghatotkacha poured
showers of arrows on Karna, Alamvusha and all the Kurus. Afflicted by the
Rakshasa, the Kuru host became exceedingly agitated. The four kinds of
forces, of which thy army consisted, began to press and crush one
another. Then Jatasura's son, carless and driverless, wrathfully struck
Ghatotkacha, in that battle, with his fists. Thus struck, Ghatotkacha
trembled like a mountain with its trees and creepers and grass at the
time of an earthquake. Then Bhimasena's son, mad with rage, raising his
own foe-slaying arm that resembled a spiked mace, dealt a severe blow on
Jatasura's son. Crushing him then in rage, Hidimva's son quickly threw
him down, and seizing him with his two arms he began to press him with
great force upon the earth. Then Jatasura's son freeing himself from
Ghatotkacha, rose up and assailed Ghatotkacha with great impetuosity.
Alamvusha also, dragging and throwing down the Rakshasa Ghatotkacha, in
that battle, began to crush him in rage on the surface of the earth. The
battle then that took place between those two roaring and gigantic
warriors, viz., Ghatotkacha and Alamvusha, became exceedingly fierce and
made the hair stand on end. Endeavouring to prevail over each other by
means of their powers of illusion, those two proud warriors, endued with
great energy, fought with each other like Indra and Virochana's son.
Becoming fire and ocean, and, once more, Garuda and Takshaka, and once
again, a cloud and a tempest, and then thunder and a large mountain, and
once again, an elephant and then Rahu and the sun, they thus displayed a
hundred different kinds of illusion, solicitous of destroying each other.
Indeed, Alamvusha and Ghatotkacha fought most wonderfully, striking each
other with spiked clubs and maces and lances and mallets and axes and
short clubs and mountain-cliffs. Riding on horseback or on elephants, on
foot or on car, those foremost of Rakshasas, both endued with large
powers of illusion, fought with each other in battle. Then Ghatotkacha, O
king, desiring to slay Alamvusha, roared aloft in rage and then alighted
with great quickness like a hawk. Seizing then that gigantic prince of
Rakshasas, viz., Alamvusha, who thus struggled with him, he pressed him
down on the earth, like Vishnu slaying (the Asura) Maya in battle. Taking
a scimitar of wonderful appearance, Ghatotkacha, of immeasurable prowess,
then cut off from his trunk, O king, his fierce and mighty foe's terrible
head that was still uttering awful roars. Seizing that blood-dyed head by
the hair, Ghatotkacha quickly proceeded towards Duryodhana's car.
Approaching (the Kuru king), the mighty-armed Rakshasa, smiling the
while, threw upon Duryodhana's car that head with frightful face and
hair. Uttering then a fierce roar, deep as that of the clouds in the
season of rains, he addressed Duryodhana, O king, and said, 'This thy
ally is now slain, he, that is, whose prowess thou hadst beheld! Thou
shalt see the slaughter of Karna again, and then thy own. One that is
observant of these three, viz., morality, profit and pleasure, should
never see with empty hands a king, a Brahmana, or a woman. [230] Live
cheerfully till that time when I slay Karna.' Having said these words, he
then, O king, proceeded towards Karna, shooting hundreds of keen arrows
upon the head of Karna. The battle then that took place between that
human warrior and that Rakshasa, was fierce and terrible, O king, and
exceedingly wonderful.'"



SECTION CLXXV

"Dhritarashtra said, 'How, indeed, did that battle take place when at
dead of night Vikartana's son, Karna, and the Rakshasa Ghatotkacha
encountered each other? What aspect did that fierce Rakshasa then
present? What kind of car did he ride, and what was the nature of his
steeds and what of his weapons? What was the size of his steeds, of the
standard of his car, and of his bow? What was the kind of armour he wore,
and what head-gear had he on? Asked by me, describe all this, for thou
art skilled in narration, O Sanjaya!'

"Sanjaya said, 'Of blood-red eyes, Ghatotkacha was of gigantic form. His
face was of the hue of copper. His belly was low and sunken. The bristles
on his body all pointed upwards. His head was green. His ears were like
arrows. His cheek-bones were high. His mouth was large, extending from
ear to ear. His teeth were keen, and four of these were high and pointed.
His tongue and lips were very long and of a coppery hue. His brows were
long-extending. His nose was thick. His body was blue, and neck red. Tall
as a hill, he was terrible to behold. Of gigantic frame, gigantic arms,
and gigantic head, he was endued with great might. Ugly and of hard
limbs, the hair on his head was tied upwards in a frightful shape. His
hips were large and his navel was deep. Of gigantic frame, the
circumference of his body, however, was not great. The ornaments on his
arms were proportionate. Possessed of great powers of illusion, he was
decked also in Angadas. He wore a cuirass on his breast like a circle of
fire on the breast of a mountain. On his head was a bright and beautiful
diadem made of gold, with every part proportionate and beautiful, and
looking like an arch. His ear-rings were bright as the morning sun, and
his garlands were made of gold and exceedingly bright. He had on his body
a gigantic armour of brass of great effulgence. His car was decked with a
hundred tinkling bells, and on his standard waved numerous blood-red
banners. Of prodigious proportions, and of the measure of a nalwa, that
car was covered with bear-skins. Equipped with all kinds of mighty
weapons, it possessed a tall standard and was adorned with garlands,
having eight wheels, and its clatter resembled the roar of the clouds.
His steeds were like infuriated elephants, and possessed of red eyes; of
terrible aspect, they were variegated in hue, and endued with great speed
and might. Above all fatigue, and adorned with long manes and neighing
repeatedly, they bore that hero to battle. A Rakshasa of terrible eyes,
fiery mouth, and blazing ear-rings, acted as his driver, holding the
reins, bright as the rays of the sun, of his steeds in battle. With that
driver he came to battle like Surya with his driver Aruna. Looking like a
high mountain encircled with a mighty cloud, a very tall standard, that
touched the heavens, was set up on his car. A carnivorous and awful
vulture of blood-red body perched on it. He came, forcibly drawing his
bow whose twang resembled the thunder of Indra, and whose string was very
hard, and which measured a dozen cubits in length and one cubit in
breadth. [231] Filling all the points of the compass with shafts of the
measure of the Aksha of a car, the Rakshasa rushed against Karna on that
night that was so destructive of heroes. Staying proudly on his car, as
he stretched his bow, the twang that was heard resembled that sound of
the roaring thunder. Frightened by him, O Bharata, all thy troops
trembled like the surging waves of the ocean. Beholding that frightful
Rakshasa of horrible eyes advancing against him, Radha's son, as if
smiling, withstood him speedily. And Karna proceeded against the smiling
Rakshasa, smiting him in return from a near point, like an elephant
against an elephant or the leader of a bovine herd against the leader of
another herd. The collision that took place between them, i.e., Karna and
the Rakshasa, O king, became terrible and resembled that between Indra
and Samvara. Each taking a formidable bow of loud twang, struck and
covered the other with powerful shafts. With straight shafts sped from
bows drawn to their fullest stretch, they mangled each other, piercing
their coats of mail made of brass. With darts of the measure of Akshas,
and shafts also they continued to mangle each other, like a couple of
tigers or of mighty elephants with their teeth or tusks. Piercing each
other's body, aiming shafts at each other, scorching each other with
clouds of arrows, they became incapable of being gazed at. With limbs
pierced and mangled with shafts, and bathed in streams of blood, they
looked like two hills of chalk with rivulets running down their breasts.
Those two mighty car-warriors, both struggling vigorously, both with
limbs pierced with keen-pointed shafts, and each mangling the other,
failed, however to make each other tremble For a long time, that
nocturnal combat between Karna and the Rakshasas in which both seemed to
sport, making life itself the stake, continued equally. Aiming keen
shafts and shooting them to the utmost measure of his might, the twang of
Ghatotkacha's bow inspired both friends and foes with fear. [232] At that
time, O king, Karna could not prevail over Ghatotkacha. Seeing this, that
foremost of all persons acquainted with weapons, invoked into existence
celestial weapons. Beholding a celestial weapon aimed at him by Karna,
Ghatotkacha, that foremost of Rakshasas invoked into existence his
Rakshasa illusion. He was seen surrounded by a large force of
terrible-looking Rakshasas, armed with lances, large rocks and hills and
clubs. [233] Beholding Ghatotkacha advancing with a mighty weapon uplifted
(in his hands) like unto the Destroyer himself of all creatures armed
with his fierce and fatal club, all the kings there were struck with
fear. Terrified at the leonine roars uttered by Ghatotkacha, the
elephants passed urine all the combatants trembled with fear. Then there
fell on all sides a thick rain of rocks and stones poured incessantly by
the Rakshasas, who had, in consequence of midnight, became inspired with
greater strength. [234] Iron wheels and Bhusundis, and darts, and lances
and spears and Sataghnis and axes also began to fall incessantly.
Beholding that fierce and terrible battle, all the kings, as also thy
sons and the combatants, fled away in fear. Only one amongst them, viz.,
Karna, proud of the power of his weapons, and feeling a noble pride,
trembled not. Indeed, with his shafts he destroyed that illusion invoked
into existence by Ghatotkacha. Beholding his illusion dispelled,
Ghatotkacha, filled with rage began to shoot deadly shafts from desire of
slaying the Suta's son. Those shafts, bathed in blood, piercing through
Karna's body in that dreadful battle, entered the earth like angry
snakes. Then the valiant son of the Suta, filled with rage and possessed
of great lightness of hands, prevailing over Ghatotkacha, pierced the
latter with ten shafts. Then Ghatotkacha, thus pierced by the Suta's son
in his vital parts and feeling great pain, took up a celestial wheel
having a thousand radii. The edge of that wheel was sharp as a razor.
Possessed of the splendour of the morning sun, and decked with jewels and
gems, Bhimasena's son hurled that wheel at the son of Adhiratha, desirous
of making an end of the latter. That wheel, however, of great power and
hurled also with great might, was cut off into pieces by Karna with his
shafts, and fell down, baffled of its object, like the hopes and purposes
of an unfortunate man. Filled with rage upon beholding his wheel baffled,
Ghatotkacha covered Karna with showers of shafts, like Rahu covering the
sun. The Suta's son, however, endued with the prowess of Rudra or of
Indra's younger brother or of Indra, fearlessly shrouded Ghatotkacha's
car in a moment with winged arrows. Then Ghatotkacha, whirling a
gold-decked mace, hurled it at Karna. Karna, however, with his shafts,
cutting it off, caused it to fall down. Then soaring into the sky and
roaring deep like a mass of clouds, the gigantic Rakshasa poured from the
welkin a perfect shower of trees. Then Karna pierced with his shafts
Bhima's son in the sky, that Rakshasa acquainted with illusions, like the
sun piercing with his rays a mass of clouds. Slaying then all the steeds
of Ghatotkacha, and cutting also his car into a hundred pieces, Karna
began to pour upon him his arrows like a cloud pouring torrents of rain.
On Ghatotkacha's body there was not even two finger's breadth of space
that was not pierced with Karna's shafts. Soon the Rakshasa seemed to be
like a porcupine with quills erect on his body. So completely was he
shrouded with shafts that we could not in that battle, any longer see
either the steeds or the car or the standard of Ghatotkacha or
Ghatotkacha himself. Destroying then by his own weapon, the celestial
weapon of Karna, Ghatotkacha, endued with the power of illusion, began to
fight with the Suta's son, aided by his powers of illusion. Indeed, he
began to fight with Karna, aided by his illusion and displaying the
greatest activity. Showers of shafts fell from an invisible source from
the welkin. Then Bhimasena's son, endued with great prowess of illusion,
O foremost of the Kurus, assumed a fierce from, aided by those powers,
began to stupefy the Kauravas, O Bharata! The valiant Rakshasa, assuming
many fierce and grim heads, began to devour the celestial weapons of the
Suta's son. Soon again, the gigantic Rakshasa, with a hundred wounds on
his body seemed to lie cheerlessly, as if dead, on the field. The Kaurava
bulls then, regarding Ghatotkacha deed, uttered loud shouts (of joy).
Soon, however, he was seen on all sides, careering in new forms. Once
more, he was seen to assume a prodigious form, with a hundred heads and a
hundred stomachs, and looking like the Mainaka mountain. [235] Once again,
becoming small about the measure of the thumb, he moved about
transversely or soared aloft like the swelling surges of the sea. Tearing
through the earth and rising on the surface, he dived again into the
waters. Once seen here, he was next seen at a different place. Descending
then from the welkin, he was seen standing, clad in mail, on a car decked
with gold, having wandered through earth and sky and all the points of
the compass, aided by his powers of illusion. Approaching then the
vicinity of Karna's car, Ghatotkacha, with his ear-rings waving,
fearlessly addressed the Suta's son, O monarch, and said, 'Wait a little,
O Suta's son. Whither shalt thou go with life, avoiding me. I shall
today, on the field of battle, quell thy desire of fight.' Having said
those words, that Rakshasas, of cruel prowess and eyes red like copper in
wrath, soared aloft into the sky and laughed aloud. Like a lion smiting a
prince of elephants, he began to strike Karna, pouring upon him a shower
of shafts, each of the measure the Aksha, of a car. Indeed, he poured
that arrowy shower upon Karna, that bull among car-warriors, like a cloud
pouring torrents of rain on a mountain, Karna destroyed that shower of
arrows from a distance. Beholding his illusion destroyed by Karna, O bull
of Bharata's race, Ghatotkacha once more created an illusion and made
himself invisible. He became a high mountain with many summits and
abounding with tall trees. And from that mountain incessantly issued
streams of lances and spears and swords and clubs. Seeing that mountain,
which resembled a mighty mass of antimony, with its streams of fierce
weapons, on the welkin, Karna was not at all agitated. Smiling the while,
Karna invoked into existence a celestial weapon. Cut off with that
weapon, that huge mountain was destroyed. Then he fierce Ghatotkacha,
becoming a blue cloud with a rainbow, in the welkin, began to pour upon
the Suta's son a shower of stones. Vikartana's son, Karna, who was called
also Vrisha, that foremost of all persons acquainted with weapons, aiming
a Vayavya weapon, destroyed that dart-cloud. Then covering all the points
of the compass with innumerable shafts, he destroyed a weapon that had
been aimed at him by Ghatotkacha. The mighty son of Bhimasena then
laughing loudly in that battle, once more invoked into existence an
all-powerful illusion against the mighty car-warrior Karna. Once more
beholding that foremost of warriors, viz., Ghatotkacha, fearlessly
approaching him, surrounded by a large number of Rakshasas that resembled
lions and tigers and infuriated elephants in prowess, some riding on
elephants, some on cars, and some on horseback, all armed with diverse
weapons and clad in diverse kinds of mail and diverse kinds of ornaments;
in fact, beholding Ghatotkacha surrounded by those fierce Rakshasas like
Vasava by the Maruts, the mighty bowman Karna began to battle with him
fiercely. Then Ghatotkacha piercing Karna with five shafts, uttered a
terrible roar frightening all the kings. Once more shooting an Anjalika
weapon, Ghatotkacha quickly cut off the bow of Karna's hand along with
the arrowy shower the latter had shot. Karna then taking out another bow
that was strong and capable of bearing a great strain and that was as
large as Indra's bow, drew it with great force. Then Karna shot some
foe-slaying shafts of golden wings at those sky-ranging Rakshasas.
Afflicted with those shafts, the large foes of broad chested Rakshasas
looked agitated like a herd of wild elephants afflicted by a lion.
Destroying with his shafts those Rakshasas along with their steeds and
diverse elephants, the puissant Karna looked like the divine Agni
consuming all creatures at the time of the universal dissolution. Having
destroyed that Rakshasa host, the Suta's son looked resplendent like the
god Maheswara in heaven after having consumed the triple city (of the
Asuras). Among those thousands of kings on the Pandava side, O sire,
there was not a single one, O monarch, that could even look at Karna
then, save the mighty Ghatotkacha, that prince of Rakshasas, who was
endued with terrible energy and strength, and who, inflamed with rage,
then looked like Yama himself. From his eyes, as he was excited with
wrath, flames of fire seemed to emit, like blazing drops of oil from a
couple of burning brands. Striking his palm against palm and biting his
nether lip, the Rakshasa was once more seen on a car that had been
created by his illusion, and unto which were yoked a number of asses,
looking like elephants and having the faces of Pisachas. Excited with
wrath, he addressed his driver, saying, 'Bear me towards the Suta's son.'
Then that foremost of car-warriors proceeded on that terrible-looking car
of his, for once more fighting a single combat with the Suta's son, O
king! The Rakshasa, excited with rage, hurled at the Suta's son an Asani
of Rudra's workmanship, terrible and furnished with eight wheels. Karna,
placing his bow on his car, jumped down on the earth and seizing that
Asani hurled it back at Ghatotkacha. The latter, however, had quickly
descended from his car (before the weapon could reach it). The Asani,
meanwhile, of great effulgence, having reduced the Raksha's car to ashes,
with it steeds, driver, and standard, piercing through the earth,
disappeared within its bowels, at which the gods were filled with wonder.
Then all creatures applauded Karna, who, having jumped down from his car,
had seized that Asani. Having achieved that feat, Karna once more
ascended his car. The Suta's sort, that scorcher of foes, then began to
shoot his shafts. Indeed, O giver of honours, there is none else amongst
all living creatures who can accomplish what Karna accomplished in that
frightful battle. Struck by Karna with shafts like a mountain with
torrents of rain, Ghatotkacha once more disappeared from the field of
battle like the melting forms of vapour in the sky. Contending in this
way, the gigantic Rakshasa, that slayer of foes, destroyed the celestial
weapons of Karna by means of his activity as also his power of illusion.
Seeing his weapons destroyed by the Rakshasa, aided by his powers of
illusion, Karna, without being inspired with fear, continued to fight
with the cannibal. Then, O monarch, the mighty son of Bhimasena excited
with wrath, divided his own self into many parts, frightening all the
mighty car-warriors (of the Kuru army). Then there came on the field of
battle lions, and tigers, and hyenas, and snakes with fiery tongues, and
birds with iron beaks. As regards Ghatotkacha. himself, struck with the
keen arrows that were sped from Karna's bow, that huge Rakshasa, looking
like (Himavat) the prince of mountains, disappeared then and there. Then
many Rakshasas and Pisachas and Yatudhanas, and large numbers of wolves
and leopards, of frightful faces rushed towards Karna for devouring him.
These approached the Suta's son, uttering fierce howls for frightening
him. Karna pierced every one of those monsters with many swift-winged and
terrible shafts that drank their blood. At last, using a celestial
weapon, he destroyed that illusion of the Rakshasa. He then, with some
straight and fierce shafts, struck the steeds of Ghatotkacha. These, with
broken and maimed limbs, and their backs cut by those shafts, fell down
on the earth, in the very sight of Ghatotkacha. The son of Hidimva,
seeing his illusion dispelled, once more made himself invisible, saying
unto Karna, the son of Vikartana, 'I will presently compass thy
destruction.'"



SECTION CLXXVI

"Sanjaya said, 'During the progress of that battle between Karna and the
Rakshasa, the valiant Alayudha, that prince of Rakshasa, appeared (on the
field). Accompanied by a large force, he approached Duryodhana. Indeed,
surrounded by many thousands of frightful Rakshasas of diverse forms and
endued with great heroism, he appeared (on the field) recollecting his
old quarrel (with the Pandavas). His kinsmen, that valiant Vaka, who ate
Brahmanas, as also Kirmira of great energy, and his friend Hidimva, had
been slain (by Bhima). He had waited for a long time, brooding over his
old quarrel. Learning now that a nocturnal battle was raging, he came,
impelled by the desire of slaying Bhima in fight, like an infuriated
elephant or an angry snake. Desirous of battle, he addressed Duryodhana
and said, 'It is known to thee, how my kinsmen, the Rakshasa Vaka and
Kirmira and Hidimva have been slain by Bhima. What shall I say more, the
virgin Hidimva was formerly deflowered by him, disregarding us and the
other Rakshasas. I am here, O king, to slay that Bhima with all his
followers, steeds, cars, and elephants, as also that son of Hidimva with
friends. Slaying today all the sons of Kunti, Vasudeva and others that
walk before them, I will devour them with all their followers. Command
all thy troops to desist from battle. We will fight with the Pandavas.'

"Hearing these words of his, Duryodhana became very glad. Surrounded by
his brothers, the king, accepting the words of the Rakshasa, said,
'Placing thee with thine in the van, we will fight the foe. My troops
will not stand as indifferent spectators since their enmity has not
cooled.' That bull amongst Rakshasa, saying, 'Let it be so,' unto the
king, speedily proceeded against Bhima, accompanied by his cannibal
force. Endued with a blazing form, Alayudha rode a car bright like the
sun. Indeed, O monarch, that car of his was similar to Ghatotkacha's car.
The rattle also of Alayudha's car was as deep as that of Ghatotkacha's,
and it was decked with many arches. That large car was covered with
bear-skins, and its measure was a nalwa. His steeds, like those of
Ghatotkacha, were endued with great speed, resembled elephants in shape,
and had the voice of asses. Subsisting on flesh and blood and gigantic in
size, a hundred of them were yoked unto his vehicle. Indeed, the rattle
of his car, like that of his rival, was loud and strong, and its string
was as hard. His shafts also, winged with gold and whetted on stone, were
as large as Ghatotkacha's, being of the measure of Akshas. The heroic
Alayudha was as mighty-armed as Ghatotkacha, and the standard of his car,
endued with the splendour of the sun or fire, was, like Ghatotkacha's,
pierced upon by vultures and ravens. In form, he was more handsome than
Ghatotkacha, and his face, agitated (with wrath) looked blazing. With
blazing Angadas and blazing diadem and garlands, decked with floral
wreaths and headgear and sword armed with mace and Bhushundis and short
clubs and ploughs and bows and arrows, and with skin black and hard as
that of the elephant, riding on that car possessed of the splendour of
fire, he looked, while employed in afflicting and routing the Pandava
host, like a roving cloud in the welkin, decked with flashes of lighting.
(As Alayudha came to battle), the principal kings of the Pandava army
endued with great might, and armed with (sword and) shield, and clad in
mail, engaged in fight, O king, with joyous hearts.'"



SECTION CLXXVII

"Sanjaya said, 'Beholding Alayudha of terrible deeds come to battle, all
the Kauravas became filled with delight. Similarly, thy sons having
Duryodhana for their head, (were filled with delight) like raftless men
desirous of crossing the ocean when they meet with a raft. Indeed, the
Icings in the Kuru army then regarded themselves as persons reborn after
death. [236] They all offered a respectful welcome to Alayudha, During the
progress of that terrible and superhuman battle between Karna and the
Rakshasa at night,--a battle which though fierce was yet delightful to
behold,--the Panchalas, with all the other Kshatriyas, smilingly looked
on as spectators. Meanwhile, thy soldiers, O king, though protected (by
their leaders) all over the field and Drona and Drona's son and Kripa and
others, uttered loud wails, saying, 'All is lost!' Indeed, beholding
those feats of Hidimva's son on the field of battle, all thy warriors
were agitated with fear, and uttering cries of woe became almost deprived
of their senses. Thy troops, O king, became hopeless of Karna's life.
Then Duryodhana, beholding Karna fallen into great distress, summoned
Alayudha and said unto him, 'Yonder Vikartana's son, Karna, is engaged
with the son of Hidimva, and is accomplishing such feats in battle as are
worthy of his might and prowess. Behold those brave kings slain by the
son of Bhimasena, struck with diverse kinds of weapons (and lying on the
field) like trees broken by an elephant. Amongst all my royal warriors,
let this be thy share in battle, allotted by me, with thy permission, O
hero, displaying thy prowess, slay thou this Rakshasa. O crusher of foes,
see that this wretch viz., Ghatotkacha, may not, relying on his powers of
illusion, slay Karna, the son of Vikarana, before thou finishest him.'
Thus addressed by the king, that Rakshasa of fierce prowess and mighty
arms, saying, 'So be it,' rushed against Ghatotkacha. Then Bhimasena's
son, O lord, abandoning Karna, began to grind his advancing foe with
arrows. The battle that took place then between those angry Rakshasa
princes, resembled that between two infuriated elephants in the forest,
fighting for the sake of the same she-elephant in her season. Freed then
from the Rakshasa, Karna, that foremost of car-warriors, rushed against
Bhimasena, riding on his car of solar effulgence. Beholding Ghatotkacha
engaged with Alayudha in battle and afflicted like the leader of a bovine
herd when engaged with a lion, Bhima, that foremost of smiters,
disregarding the advancing Karna, rushed towards Alayudha, riding on his
car of solar effulgence and scattering clouds of shafts. Seeing Bhima
advance, Alayudha, O lord, abandoning Ghatotkacha, proceeded against
Bhima himself. Then Bhima, that exterminator of Rakshasas, impetuously
rushed towards him, O lord, and covered that prince of the Rakshasas with
shafts. Similarly, Alayudha, that chastiser of foes, repeatedly covered
the son of Kunti with straight shafts whetted on stone. All the other
Rakshasas also, of terrible forms and armed with diverse weapons
solicitous for the victory of thy sons, rushed against Bhimasena. The
mighty Bhimasena, thus assailed by them, pierced each of them with five
whetted shafts. Then those Rakshasas of wicked understanding, thus
received by Bhimasena, uttered loud wails and fled away on all sides. The
mighty Rakshasa, beholding his followers frightened by Bhima, rushed
impetuously against Bhima and covered him with shafts. Then Bhimasena, in
that battle, weakened his foe by means of many keen-pointed arrows.
Amongst those arrows sped at him by Bhima, Alayudha speedily cut off some
and seized others in that battle. Then Bhima of terrible prowess, looking
steadily at that prince of the Rakshasas, hurled at him with great force
a mace endued with the impetuosity of thunder. That mace, coursed towards
him like a flame of fire, and the cannibal struck it with a mace of his
own, where-upon the latter (baffling the former) proceeded towards Bhima.
Then, the son of Kunti covered that prince of Rakshasas, with showers of
shafts. The Rakshasa, with his own keen shafts, baffled all those shafts
of Bhima. Then all those Rakshasa warriors, of terrible forms, rallying
and returning to battle, at the command of their leader, began to slay
the elephants (of Bhima's force). The Panchalas and the Srinjayas, the
steeds and huge elephants (of Bhima's army), exceedingly afflicted by the
Rakshasas, became much agitated. Beholding that terrible battle (fought
between Bhima and the Rakshasa), Vasudeva, that foremost of men
addressing Dhananjaya, said these words, 'Behold, the mighty-armed Bhima
is succumbing to that prince of Rakshasas. Quickly proceed in Bhima's
wake, without thinking of anything else, O son of Pandu. Meanwhile, let
Dhrishtadyumna and Sikhandin, and Yudhamanyu and Uttamaujas, these mighty
car-warriors, uniting with the son of Draupadi, proceed against Karna.
Let Nakula and Sahadeva and the valiant Yuyudhana, O son of Pandu, at thy
command, slay the other Rakshasas! As regards thyself, O mighty armed
one, do thou resist this division having Drona at its head. O thou of
mighty arms, great is the danger that threatens us now.' After Krishna
had said so, those foremost of car-warriors, as commanded, proceeded
against Karna, the son of Vikartana, and against the other Rakshasas
(fighting for the Kurus). Then with some shafts resembling snakes of
virulent poison and sped from his bow drawn to its fullest stretch, the
valiant prince of the Rakshasas cut off Bhima's bow. The mighty cannibal
next, in the very sight of Bhima, O Bharata, slew the latter's steeds and
driver with some whetted shafts. Steedless and driverless, Bhima,
descending from the terrace of his car, uttered a loud roar and hurled a
heavy mace at his foe. That heavy mace, as it coursed impetuously towards
him with a terrible sound, the mighty cannibal baffled with a mace of his
own. The latter then uttered a loud roar. Beholding that mighty and
terrible feat of that prince of Rakshasas, Bhimasena filled with joy,
seized another fierce mace. The battle then that took place between that
human warrior and that Rakshasa, became dreadful. With the clash of their
descending maces, the earth trembled violently. Casting aside their
maces, they once more encountered each other. They struck each other with
their clenched fists, failing with the sound of thunder. Excited with
rage, they encountered each other with car-wheels, and yokes, and Akshas
and Adhishthanas, and Upaskaras, in fact, with anything that came in
their way. Encountering each other thus and both covered with blood, they
looked like a couple of infuriated elephants of gigantic size. Then,
Hrishikesa, ever devoted to the good of the Pandavas, beholding that
combat, despatched Hidimva's son for protecting Bhimasena.'"



SECTION CLXXVIII

"Sanjaya said, 'Seeing Bhima in that battle assailed by the cannibal,
Vasudeva, approaching Ghatotkacha, said unto him these words, 'Behold, O
mighty-armed one, Bhima is violently assailed by the Rakshasa in battle,
in the very sight of all the troops and of thyself, O thou of great
splendour! Abandoning Karna for the present, quickly slay Alayudha, O
mighty armed one! Thou can afterwards slay Karna.' Hearing these words of
him of Vrishni's race, the valiant Ghatotkacha, abandoning Karna,
encountered Alayudha, that prince of cannibals and brother of Vaka. The
battle then that took place at night between those two cannibals, viz.,
Alayudha and the son of Hidimva became fierce and dreadful, O Bharata.
Meanwhile, the mighty car-warrior Yuyudhana, and Nakula, and Sahadeva,
pierced with keen shafts the warriors of Alayudha, those terrible-looking
and heroic Rakshasas, armed with bows. The diadem-decked Vibhatsu, O
king, in that battle, shooting his arrows on all sides, began to
overthrow many foremost of Kshatriyas. Meanwhile, Karna, O king, in that
battle agitated many kings and many mighty car-warriors amongst the
Panchalas headed by Dhrishtadyumna and Sikhandin and others. Beholding
them slaughtered (by Karna), Bhima, of terrible prowess, rushed speedily
towards Karna, shooting his shafts in that battle. Then those warriors
also, viz., Nakula and Sahadeva and the mighty car-warrior,

Satyaki, having slain the Rakshasas, proceeded to that place where the
Suta's son was. All of them, then, began to fight with Karna, while the
Panchalas encountered Drona. Then Alayudha, excited with rage, struck
Ghatotkacha, that chastiser of foes, on the head, with a gigantic
Parigha. With the stroke of that Parigha, the mighty son of Bhimasena,
endued with great prowess, seemed to be in a state of partial swoon and
sat down motionless. Recovering consciousness, the latter, then, in that
encounter, hurled at his foe a gold-decked mace adorned with a hundred
bells and looking like a blazing fire. Hurled forcibly by that achiever
of fierce feats, that mace crushed into pieces the steeds, the driver,
and the loud-rattling car of Alayudha. Having recourse to illusion, the
latter, then, jumped down from that car of his, whose steeds and wheels
and Akshas and standard and Kuvara had all been crushed into pieces.
Relying on his illusion, he poured a copious shower of blood. The sky
then seemed to be overspread with a mass of black clouds adorned with
flashes of lightning. A thunder-storm was then heard, accompanied with
loud reports and loud roars of clouds. Loud sounds also of chat, chat,
were heard in that dreadful battle. Beholding that illusion created by
the Rakshasa Alayudha, the Rakshasa Ghatotkacha, soaring aloft, destroyed
it by means of his own illusion. Alayudha, beholding his own illusion
destroyed by that of his foe, began to pour a heavy shower of stones on
Ghatotkacha. That terrible shower of stones, the valiant Ghatotkacha
dispelled by means of a shower of arrows. They then rained on each other
diverse weapons, such as iron Parighas and spears and maces and short
clubs and mallets, and Pinakas and swords and lances and long spears and
Kampanas, and keen shafts, both long and broad-headed, and arrows and
discs and battle-axes, and Ayogudas and short-arrows, and weapons with
heads like those of kine, and Ulukhalas. And they struck each other,
tearing up many kinds of large-branched trees such as Sami and Pilu and
Karira and Champaka, O Bharata, and Inguidi and Vadari and flowering
Kovidara and Arimeda and Plaksha and banian and peepul, and also with
diverse mountain-summits and diverse kinds of metals. The clash of those
trees and mountain-summits became very loud like the roar of driving
thunder. Indeed, the battle that took place between Bhima's son and
Alayudha, was, O king, dreadful in the extreme, like that in days of old,
O monarch, between Vali and Sugriva, those two princes among the monkeys.
They struck each other with shafts and diverse other kinds of fierce
weapons, as also with sharp scimitars. Then the mighty Rakshasas, rushing
against each other, seized each other by the hair. And, O king, those two
gigantic warriors, with many wounds on their bodies and blood and sweat
trickling down, looked like two mighty masses of clouds pouring rain.
Then rushing with speed and whirling the Rakshasas on high and dashing
him down, Hidimva's son cut off his large head. Then taking that head
decked with a pair of ear-rings, the mighty Ghatotkacha uttered a loud
roar. Beholding the gigantic brother of Vaka, that chastiser of foes,
thus slain, the Panchalas and the Pandavas began to utter leonine shouts.
Then, upon the fall of the Rakshasa, the Pandavas beat and blew thousands
of drums and ten thousands of conchs. That night then clearly indicated
the victory of the Pandavas. Illumined with torches all around, and
resounding with the noise of musical instruments, the night looked
exceedingly resplendent. Then the mighty son of Bhimasena threw down the
head of the slain Alayudha before Duryodhana. Duryodhana, beholding the
heroic Alayudha slain, became, O Bharata, filled with anxiety, for all
his troops. Alayudha, having come to Duryodhana of his own accord.
remembering his former quarrel, had said unto him that he would slay
Bhima in battle. The Kuru king had regarded Bhima's slaughter to be
certain, and had believed that his brothers would all be long-lived.
Beholding that Alayudha slain by Bhimasena's son, the king regarded
Bhima's vow (about the slaughter of himself and his brothers) already
fulfilled.'"



SECTION CLXXIX

"Sanjaya said, 'Having slain Alayudha, the Rakshasa Ghatotkacha became
filled with delight. Standing at the head of the army he began to utter
diverse kinds of shouts. Hearing those loud roars of his that made
elephants tremble, a great fear, O monarch, entered into the hearts of
thy warriors. Beholding the mighty son of Bhimasena engaged with
Alayudha, the mighty-armed Karna rushed against the Panchalas. He pierced
Dhrishtadyumna and Sikhandin, each with ten strong and straight shafts
sped from his bow drawn to its fullest stretch. With a number of other
powerful shafts, the Suta's son then caused Yudhamanyu and Uttamaujas,
and the great car-warrior Satyaki to tremble. The bows of those warriors
also, O king, while they were engaged in striking Karna from all sides,
were seen to be drawn into circles. On that night, the twang of their
bow-strings and the rattle of their car-wheels (mingling together),
became loud and deep as the roar of the clouds at the close of summer.
The nocturnal battle, O monarch, resembled a gathering mass of clouds.
The twang of bow-string and the rattle of car-wheels constituted its
roar. The bows (of warriors) constituted its lightning flashes; and
showers of shafts formed its downpour of rain. Standing immovable like a
hill and possessed of the strength of a prince of mountains, that grinder
of foes, viz., Vikartana's son, Karna, O king, destroyed that wonderful
shower of arrows shot at him. Devoted to the good of thy sons, the
high-souled Vaikartana, in the battle, began to strike his foes with
lances endued with the force of thunder, and with whetted shafts,
equipped with beautiful wings of gold. Soon the standard of some were
broken and cut down by Karna, and the bodies of others pierced and
mangled by him with keen arrows; and soon some were deprived of drivers,
and some of their steeds. Exceedingly afflicted by the Suta's son in that
battle, many of them entered the force of Yudhishthira. Beholding them
broken and compelled to retreat, Ghatotkacha became mad with rage.
Mounted on that excellent car of his that was decked with gold and
jewels, he uttered a leonine roar and approaching Vikartana's son, Karna,
pierced him with shafts endued with the force of thunder. Both of them
began to cover the welkin with barbed arrows, and cloth-yard shafts, and
frog-faced arrows, and Nalikas and Dandas and Asanis and arrows bearing
heads like the calf's tooth or the boar's ear, and broad-headed shafts,
and shafts pointed like horns, and others bearing heads like razors. The
welkin, covered with that arrowy shower, looked, in consequence of those
gold-winged shafts of blazing splendour coursing horizontally through it,
as if hung with garland of beautiful flowers. Each endued with prowess
equal to that of the other, they struck each other equally with powerful
weapons. None could, in that battle, find any mark of superiority in
either of those excellent heroes. Indeed, that battle between the son of
Surya and Bhima's son, characterised by a thick and heavy shower of
weapons, looked exceedingly beautiful and presented almost an unrivalled
sight like the fierce encounter between Rahu and Surya in the welkin.'

"Sanjaya continued, 'When Ghatotkacha, O king, that foremost of all
persons conversant with weapons, found that he could not prevail over
Karna, he invoked into existence a fierce and mighty weapon. With that
weapon, the Rakshasa first slew the steeds of Karna and then the latter's
driver. Having achieved that feat, Hidimva's son quickly made himself
invisible.'

"Dhritarashtra said, 'When the Rakshasa fighting by deceitful means thus
disappeared, tell me, O Sanjaya, what the warriors of my army thought.'

"Sanjaya said, Seeing the Rakshasa disappear, all the Kauravas loudly
said, Appearing next, the Rakshasa, fighting deceitfully, will certainly
slay Karna.' Then Karna, endued with wonderful lightness in the use of
weapons, covered all sides with showers of shafts. The welkin being
covered with the darkness caused by that thick arrowy shower, all
creatures became invincible. So great was the lightness of hand displayed
by the Suta's son, that none could mark when he touched his quivers with
his fingers, when he fixed his arrows on the bowstring, and when he aimed
and sped them off. The entire welkin seemed to be shrouded with his
arrows. Then a fierce and terrible illusion was invoked into existence by
the Rakshas in the welkin. We beheld in the sky what appeared to us to be
a mass of red clouds resembling the fierce flame of a blazing fire. From
that cloud issued flashes of lightning, and many blazing brands, O Kuru
king! And tremendous roars also issued therefrom, like the noise of
thousands of drums beat at once. And from it fell many shafts winged with
gold, and darts, lances and heavy clubs, and other similar weapons, and
battle-axes, and scimitars washed with oil, and axes of blazing edges,
and spears, and spiked maces emitting shining rays, and beautiful maces
of iron, and long darts of keen points, and heavy maces decked with gold
and twined round with string's, and Sataghnis, all around. And large
rocks fell from it, and thousands of thunderbolts with loud report, and
many hundreds of wheels and razors of the splendour of fire. Karna
shooting showers of shafts, failed to destroy that thick and blazing
downpour of darts and lances and clubs. Loud became the uproar then of
falling steeds slain by those shafts, and mighty elephants struck with
thunder, and great car-warriors deprived of life by other weapons.
Afflicted by Ghatotkacha with that terrible shower of arrows all around,
that host of Duryodhana was seen to wander in great pain over the field.
With cries of Oh and Alas, and exceedingly cheerless, that wandering host
seemed on the point of being annihilated. The leaders, however, in
consequence of the nobility of their hearts, fled not away with faces
turned from the field. Beholding that exceedingly frightful and awful
shower of mighty weapons, caused by the Rakshasa's illusion, failing upon
the field, and seeing their vast army incessantly slaughtered, the sons
became inspired with great fear. Hundreds of jackals with tongues blazing
like fire and terrible yells, began to cry. And, O king, the (Kaurava)
warriors beholding the yelling Rakshasas, became exceedingly distressed.
Those terrible Rakshasas with fiery tongues and blazing mouths and sharp
teeth, and with forms huge as hills, stationed in the welkin, with darts
in grasp looked like clouds pouring torrents of rain. Struck and crushed
with those fierce shafts and darts and lances and maces and spiked clubs
of blazing splendour; and thunder-bolts and Pinakas and Asanis and disci
and Sataghnis, the (Kaurava) troops began to fall down. The Rakshasas
began to pour upon the warriors of thy son long darts, and treacle and
Sataghnis, and Sthunas made of black iron and twined with strings of
jute. Then all the combatants became stunned. Brave warriors, with
weapons broken or loosened from their grasp, or deprived of heads, or
with fractured limbs began to fall down on the field. And in consequence
of the failing rocks, steeds and elephants and cars began to be crushed.
Those Yatudhanas of terrible forms created by Ghatotkacha with the aid of
his powers of illusion pouring that thick shower of mighty weapons spared
neither those that were terrified nor those that begged for quarter.
During that cruel carnage of Kuru heroes, brought on by Death himself,
during that extermination of Kshatriyas the Kaurava warriors suddenly
broke and fled with speed, crying aloud, 'Fly, ye Kauravas! All is lost!
The gods Indra at their head are slaying us for the sake of the
Pandavas!' At that time there was none that could rescue the sinking
Bharata troops. During that fierce uproar and rout and extermination of
the Kauravas, the camps losing their distinctive features, the parties
could not be distinguished from each other. Indeed, during that terrible
rout in which the soldiers showed no regard for one another, every side
of the field, when looked at, seemed to be empty. Only Karna, O king,
could be seen there, drowned in that shower of weapons. Then Karna
covered the welkin with his shafts, contending with that celestial
illusion of the Rakshasa. The Suta's son, endued with modesty and
achieving the most difficult and noble feats, did not lose his senses in
that battle. Then, O king, all the Saindhavas and Valhikas affrightedly
looked at Karna who kept his senses in that fight. And they all
worshipped him, while they looked at the triumph of the Rakshasa. Then a
Sataghni equipped with wheels, hurled by Ghatotkacha, slew the four
steeds of Karna simultaneously. These. dropped down on the ground, on
their knees, deprived of life, teeth, eyes, and tongues. Then jumping
down from his steedless car and seeing the Kauravas flying away, and
beholding his own celestial weapon baffled by the Rakshasa illusion,
Karna, without losing his senses, turned his mind inwards and began to
reflect on what he should next do. At that time all the Kauravas,
beholding Karna and that terrible illusion (of the Rakshasa) cried out
saying, 'O Karna, slay the Rakshasa soon with thy dart. These Kauravas
and the Dhartarashtras are on the point of being annihilated. What will
Bhima and Arjuna do to us? Slay this wretched Rakshasa at dead of night,
who is consuming us all. They that will escape from this dreadful
encounter to-day will fight with the Parthas in battle. Therefore, slay
this terrible Rakshas now with that dart given thee by Vasava. O Karna,
let not these great warriors, the Kauravas, these princes that resemble
Indra himself, be all destroyed in this nocturnal battle.' Then Karna,
seeing the Rakshasa alive at dead of night, and the Kuru army struck with
fear, and hearing also the loud wails of the latter set his heart upon
hurling his dart. Inflamed with rage like a wrathful lion and unable to
brook the assaults of the Rakshasa, Karna took up that foremost of
victory-giving and invincible darts, desirous of compassing the
destruction of Ghatotkacha. Indeed, that dart, O king, which he had kept
and adored for years for (achieving) the slaughter of Pandu's son in
battle, that foremost of darts which Sakra himself had given to the
Suta's son in exchange for the latter's ear-rings, that blazing and
terrible missile twined with strings and which seemed to thirst for
blood, that fierce weapon which looked like the very tongue of the
Destroyer or the sister of Death himself, that terrible and effulgent
dart, Naikartana, was now hurled at the Rakshasa. Beholding that
excellent and blazing weapon capable of piercing the body of every foe,
in the hands of the Suta's son, the Rakshasa began to fly away in fear
assuming a body gigantic as the foot of the Vindhya mountains. Indeed,
seeing that dart in Karna's hand, all creatures in the sky, O king,
uttered loud cries. Fierce winds began to blow, and thunders with loud
report began to fall on the earth. Destroying that blazing illusion of
Ghatotkacha and piercing right through his breast that resplendent dart
soared aloft in the night and entered a starry constellation in the
firmament. Having fought, using diverse beautiful weapons, with many
heroic Rakshasa and human warriors, Ghatotkacha, then uttering diverse
terrible roars, fell, deprived of life with that dart of Sakra. This also
is another exceedingly wonderful feat that the Rakshasa accomplished for
the destruction of his foes, that at a time when his heart was pierced by
that dart, he shone resplendent, O king, like a mighty mountain or a mass
of clouds. Indeed, having assumed that terrible and awful form,
Bhimasena's son of frightful deeds fell down. When dying, O king, he fell
upon a portion of thy army and pressed those troops down by the weight of
his own body. Quickly falling down, the Rakshasa with his gigantic and
still increasing body, desirous of benefiting the Pandavas, slew a full
Akshauhini of thy troops while he himself breathed his last. Then a loud
uproar arose there made up of leonine shouts and blare of conchs and the
beat of drums and cymbals. The Kauravas indeed, beholding the illusion of
the Rakshasa destroyed and the Rakshasa himself slain uttered loud shouts
of joy. Then Karna, worshipped by the Kurus as Sakra had been by the
Maruts upon the slaughter of Vritra, ascended behind the car of thy son,
and becoming the observed of all, entered the Kuru host.'"



SECTION CLXXX

"Sanjaya said, 'Beholding Hidimva's son slain and lying like a riven
mountain, all the Pandavas became filled with grief and began to shed
copious tears. Only Vasudeva filled with transports of delight, began to
utter leonine shouts, grieving the Pandavas. Indeed, uttering loud shouts
he embraced Arjuna. Tying the steeds and uttering loud roars, he began to
dance in a transport of joy, like a tree shaken by a tempest. Then
embracing Arjuna once more, and repeatedly slapping his own armpits,
Achyuta endued with great intelligence once more began to shout, standing
on the terrace of the car. Beholding those tokens of delight that Kesava
manifested, Dhananjaya, O king, with heart in grief, addressed him,
saying, 'O slayer of Madhu, thou showest great joy at a time scarcely fit
for it, indeed on an occasion for sorrow caused by the death of Hidimva's
son. Our troops are flying away, beholding Ghatotkacha slain. We also are
filled with anxiety in consequence of the fall of Hidimva's son. O
Janardana, the cause must be very grave when at such a time thou feelest
such joy. Therefore, O foremost of truthful men, asked by me, tell me
truly (what that cause is). Indeed, if it be not a secret, it behoveth
thee, O chastiser of foes, to say it unto me. O slayer of Madhu, tell me
what has removed thy gravity today. This act of thine, O Janardana, this
lightness of heart, seems to me like the drying up of the ocean or the
locomotion of Meru.'

"Vasudeva said, Great is the joy I feel. Listen to me, Dhananjaya! This
that I will tell thee will immediately dispel thy sorrow and infuse
delight into thy heart. O thou of great splendour, know, O Dhananjaya,
that Karna, his dart being baffled through Ghatotkacha, is already slain
in battle. The man does not exist in this world that could not stay
before Karna armed with that dart and looking like Kartikeya in battle.
By good luck, his (natural) armour had been taken away. By good luck, his
earrings also had been taken away. By good luck, his infallible dart also
is now baffled, through Ghatotkacha. Clad in (natural) coat of mail and
decked with his (natural) ear-rings, Karna, who had his senses under
control, could singly vanquish the three worlds with the very gods.
Neither Vasava, nor Varuna the lord of the waters, nor Yama, could
venture to approach him. Indeed, if that bull among men had his armour
and ear-rings, neither thyself, bending the Gandiva, nor myself,
uplifting my discus, called Sudarsana, could vanquish him in battle. For
thy good, Karna was divested of his ear-rings by Sakra with the help of
an illusion. Similarly was that subjugator of hostile towns deprived of
his (natural) armour. Indeed, because Karna, cutting off his (natural)
armour and his brilliant car-rings, gave them unto Sakra, it is for that
he came to be called Vaikartana. Karna now seems to me to be like an
angry snake of virulent poison stupefied by power of incantation, or like
a fire of mild flames. From that time, O mighty-armed one, when the
high-souled Sakra gave that dart unto Karna in exchange for the latter's
ear-rings, and celestial armour, that dart, viz., which has slain
Ghatotkacha, from that time, Vrisha, having obtained it, had always
regarded thee as slain in battle! But though deprived of that dart, O
sinless one, I swear to thee that hero is still incapable of being slain
by anybody else save thee. Devoted to Brahmanas, truthful in speech,
engaged in penances, observant of vows, kind even unto foes, for these
reasons Karna is called Vrisha. Heroic in battle, possessed of mighty
arms and with bow always uplifted, like the lion in the forest depriving
leaders of elephantine herds of their pride, Karna always deprives the
greatest car-warriors of their pride on the field of battle, and
resembles the mid-day sun at whom none can gaze. Contending with all the
illustrious and foremost of warriors of thy army, O tiger among men,
Karna, while shooting his arrowy showers, looked like the autumnal sun
with his thousand rays. Indeed, incessantly shooting showers of shafts
like the clouds pouring torrents of rain at the end of summer, Karna is
like a pouring cloud charged with celestial weapons. He is incapable of
being vanquished in battle by the gods, he would mangle them in such a
way that their flesh and blood would fall copiously on the field.
Deprived, however, of his armour as also of his car-rings, O son of
Pandu, and divested also of the dart given him by Vasava, Karna is now
like a man (and no longer like a god). There win occur one opportunity
for his slaughter. When his car-wheels will sink in the earth, availing
thyself of that opportunity, thou shouldst slay him in that distressful
situation. I will make thee a sign beforehand. Warned by it, thou
shouldst act. The vanquisher of Vala himself, that foremost of heroes,
wielding his thunder, is incapable of slaying the invincible Karna while
the latter stands weapon in hand. Indeed, O Arjuna, for thy good, with
the aid of diverse contrivances I have slain, one after another,
Jarasandha and the illustrious ruler of the Chedis and the mighty-armed
Nishada of the name of Ekalavya. Other great Rakshasas having Hidimva and
Kirmira and Vaka for their foremost, as also Alayudha, that grinder of
hostile troops, and Ghatotkacha, that crusher of foes and warrior of
fierce deeds, have all been slain.'"



SECTION CLXXXI

"Arjuna said, 'How, O Janardana, for our good, and by what means, were
those lords of the earth, viz., Jarasandha and the others, slain?'

"Vasudeva said, If Jarasandha, and the ruler of the Chedis, and the
mighty son of the Nishada king, had not been slain, they would have
become terrible. Without doubt, Duryodhana would have chosen those
foremost of car-warriors (for embracing his side). They had always been
hostile to us, and, accordingly, they would all have adopted the side of
the Kauravas. All of them were heroes and mighty bowmen accomplished in
weapons and firm in battle. Like the celestials (in prowess), they would
have protected Dhritarashtra's sons. Indeed, the Suta's son, and
Jarasandha, and the ruler of the Chedis, and the son of the Nishada
adopting the son of Suyodhana, would have succeeded in conquering the
whole earth. Listen, O Dhananjaya, by what means they were slain. Indeed,
without the employment of means, the very gods could not have conquered
them in battle. Each of them, O Partha, could fight in battle with the
whole celestial host protected by the Regents of the world. (On one
occasion), assailed by Valadeva, Jarasandha, excited with wrath, hurled
for our destruction a mace capable of slaying all creatures. Endued with
the splendour of fire, that mace coursed towards us dividing the welkin
like the line on the head that parts the tresses of a woman, and with the
impetuosity of the thunder hurled by Sakra. Beholding that mace thus
coursing towards us the son of Rohini hurled the weapon called
Sthunakarna for baffling it. Its force destroyed by the energy of
Valadeva's weapon, that mace fell down on the earth, splitting her (with
its might) and making the very mountains tremble. There was a terrible
Rakshasa of the name Jara, endued with great prowess. She, O prince, had
united that slayer of foes, and, therefore, was the latter called
Jarasandha. Jarasandha had been made up of two halves of one child. And
because it was Jara that had united those two halves, it was for this
that he came to be called Jarasandha. [237] That Rakshasa woman, O Partha,
who was there within the earth, was slain with her son and kinsmen by
means-of that mace and the weapon of Sthunakarna. Deprived of his mace in
that great battle, Jarasandha was afterwards slain by Bhimasena in thy
presence, O Dhananjaya. [238] If the valiant Jarasandha had stood armed
with his mace, the very gods with Indra at their head could not have
slain him in battle. O best of men! for thy good, the Nishada's son also,
of prowess incapable of being baffled, was, by an act of guile, deprived
of his thumb by Drona, assuming the position of his preceptor. Proud and
endued with steady prowess, the Nishada's son, with fingers cased in
leathern gloves, looked resplendent like a second Rama. Undeprived of
thumb, Ekalavya, O Partha, was incapable of being vanquished in battle by
the gods, the Danavas, the Rakshasas, and the Uragas (together). Of firm
grasp, accomplished in weapons, and capable of shooting incessantly day
and night, he was incapable of being looked at by mere men. For thy good,
he was slain by me on the field of battle. Endued with great prowess, the
ruler of the Chedis was slain by me before thy eyes. He also was
incapable of being vanquished in battle by the gods and the Asuras
together. I was born to slay him as also the other enemies of the gods,
with thy assistance, O tiger among men, from desire of benefiting the
world. Hidimva and Vaka and Kirmira have all been slain by Bhimasena. All
those Rakshasas were endued with might equal to that Ravana and all of
them were destroyers of Brahmanas and sacrifices. Similarly, Alayudha,
possessed of large powers of illusion, had been slain by Hidimva's son.
Hidimva's son also, I have slain by the employment of means, viz.,
through Karna with his dart. If Karna had not slain him with his dart in
great battle, I myself would have had to slay Bhima's son Ghatotkacha.
From desire of benefiting you, I did not slay him before. That Rakshasa
was inimical to Brahmanas and sacrifices. Because he was a destroyer of
sacrifices and of a sinful soul, therefore hath he been thus slain. O
sinless one, by that act as a means, the dart given by Sakra, hath also
been rendered futile. O son of Pandu, they that are destroyers of
righteousness are all slayable by me. Even that is the vow made by me,
for establishing righteousness. Whither the Vedas and truth and
self-restraint and purity and righteousness and modesty and prosperity
and wisdom and forgiveness are always to be met with, thither I myself
always remain. Thou needst not be at all anxious about Karna's slaughter.
I will tell you the means by which you will slay him. Vrikodara also will
succeed in slaying Suyodhana. I will tell thee, O son of Pandu, the means
by which that will have to be compassed. Meanwhile, the uproar made by
the hostile army is increasing. Thy troops also are flying away on all
sides. Having achieved their objects, the Kauravas are destroying thy
host. Indeed, Drona, that foremost of all smiters, is scorching us in
battle.'"



 SECTION CLXXXII

"Dhritarashtra said, 'When the Suta's son had such a dart as was sure to
slay one person, why did he not hurt it at Partha, to the exclusion of
all others? Upon Partha's slaughter by means of that dart, all the
Srinjayas and the Pandavas would have been slain. Indeed, upon Phalguna's
death, why should not the victory have been ours? Arjuna has made a vow
to the effect that summoned to battle he would never refuse to accept the
challenge. The Suta's son should have, therefore, summoned Phalguna to
battle. Tell me, O Sanjaya, why did not Vrisha then engaging Phalguna in
single combat, slay the latter with that dart given him by Sakra? Without
doubt, my son is destitute of both intelligence and counsellors? That
sinful wretch is constantly baffled by the foe. How should he then
succeed in vanquishing his enemies? Indeed, that dart which was such a
mighty weapon and upon which rested his victory, alas, that dart, hath,
by Vasudeva, been made fruitless through Ghatotkacha. Indeed, it hath
been snatched from Karna, like a fruit from the hand of a cripple, with a
withered arm, by a strong person. Even so hath that fatal dart been
rendered fruitless through Ghatotkacha. As in a fight between a boar and
a dog, upon the death of either, the hunter is the party profited, I
think, O learned one, that even so was Vasudeva the party to profit by
the battle between Karna and Hidimva's son. If Ghatotkacha had slain
Karna in battle, that would have been a great gain for the Pandavas. If,
on the other hand, Karna had slain Ghatotkacha, that too would have been
a great gain to them in consequence of the loss of Karna's dart. Endued
with great wisdom, that lion among men, viz., Vasudeva, reflecting in
this way, and for doing what was agreeable to and good for the Pandavas,
caused Ghatotkacha to be slain by Karna in battle.'

"Sanjaya said, 'Knowing the feat that Karna desired to achieve, the
slayer of Madhu, the mighty-armed Janardana, O king, commanded the prince
of the Rakshasas, Ghatotkacha of mighty energy, to engage in single
combat with Karna for rendering, O monarch, the latter's fatal dart
fruitless. All this, O king, is the result of thy evil policy! We would
certainly have achieved success, O perpetuator of Kuru's race, if Krishna
had not (thus) rescued the mighty car-warrior Partha from Karna's hands.
Indeed, Partha would have been destroyed with his steeds, standard, and
car, in battle, Oh Dhritarashtra, if that master, that lord of Yogins,
viz., Janardana had not saved him. Protected by diverse means, O king,
and well-aided by Krishna, Partha approaching his foes, vanquished that
fatal dart, otherwise that weapon would have quickly destroyed the son of
Kunti like the lightning destroying a tree.'

"Dhritarashtra said, 'My son is fond of quarrel. His advisers are
foolish. He is vain of his wisdom. It is for that, that this certain
means of Arjuna's death hath been baffled. Why, O Suta, did not
Duryodhana, or that foremost of all wielders, viz., Karna, possessed of
great intelligence, hurl that fatal dart at Dhananjaya? Why, O son of
Gavalgana, didst thou too forget this great object, possessed as thou art
of great wisdom, or why didst not thou remind Karna of it?'

"Sanjaya said, 'Indeed, O king, every night this formed the subject of
deliberation with Duryodhana and Sakuni and myself and Duhsasana. And we
said unto Karna, 'Excluding all other warriors, O Karna, slay Dhananjaya.
We would then lord it over the Pandu's and the Panchalas as if these were
our slaves. Or, if upon Partha's fall, he of Vrishni's race appoints
another amongst the sons of Pandu (in this place for carrying on the
fight), let Krishna himself be slain. Krishna is the root of the
Pandavas, and Partha is like their risen trunk. The other sons of Pritha
are like their branches, while the Panchalas may be called their leaves.
The Pandavas have Krishna for their refuge, Krishna for their might,
Krishna for their leader. Indeed, Krishna is their central support even
as the moon is of the constellations. Therefore, O Suta's son, avoiding
the leaves and branches and trunk, slay that Krishna who is everywhere
and always the root of the Pandavas. Indeed, if Karna had slain him of
Dasarha's race, viz., that delighter of the Yadavas, the whole earth, O
king, would, without doubt, have come under thy control. Truly, O
monarch, if that illustrious one, that delighter of both the Yadavas and
the Pandavas, could be made to lie down on the earth, deprived of life,
then certainly, O monarch, the entire earth with the mountains and
forests would have owned thy supremacy. We rose every morning, having
formed such a resolution in respect of that Lord of the very gods, viz.,
Hrishikesa of immeasurable energy. At the time of battle, however, we
forget our resolution. Kesava always protected Arjuna, the son of Kunti.
He never placed Arjuna before the Suta's son in battle. Indeed, Achyuta
always placed other foremost of car-warriors before Karna, thinking how
that fatal dart of ours might be made fruitless by ourselves. O lord!
When, again, the high-souled Krishna protected Partha in this manner from
Karna, why, O monarch, would not that foremost of beings protect his own
self? Reflecting well, I see that there is no person in the three worlds
who is able to vanquish that chastiser of foes, viz., Janardana, that
hero bearing the discus in hand.'

"Sanjaya continued, 'That tiger among car-warriors, viz., Satyaki of
prowess incapable of being baffled, asked the mighty-armed Krishna about
the great car-warrior, Karna, saving, 'O Janardana, even this had been
Karna's firm resolution, viz., that he would hurl that dart of
immeasurable energy at Phalguna. Why, however, did not the Suta's son
actually hurt it then at him?'

"Vasudeva said, 'Duhsasana and Karna and Sakuni and the ruler of the
Sindhus, with Duryodhana at their head, had frequently debated on this
subject. Addressing Karna, they used to say, 'O Karna. O great bowman, O
thou of immeasurable prowess in battle, O foremost of all victors, this
dart should not be hurled at any one else than that great car-warrior,
viz., Kunti's son, Partha or Dhananjaya. He is the most celebrated
amongst them, like Vasava amongst the gods. He being slain, all the other
Pandavas with the Srinjayas will be heartless like fireless
celestials! [239]' Karna having assented to this, saying 'So be it' (the
desire of) slaughtering the wielder of Gandiva, O bull amongst the Sinis,
was ever present in Karna's heart. I, however, O foremost of warriors,
always used to stupefy the son of Radha. It was for this that he did not
hurl the dart at Pandu's son, owning white steeds. As long as I could not
baffle that means of Phalguna's death, I had neither sleep, nor joy in my
heart, O foremost of warriors! Beholding that dart, therefore, rendered
futile through Ghatotkacha, O bull amongst the Sinis, I regarded
Dhananjaya today to have been rescued from within the jaws of Death. I do
not regard my sire, my mother, yourselves, my brothers, ay, my very life,
so worthy of protection as Vibhatsu in battle. If there be anything more
precious than the sovereignty of the three worlds, I do not, O Satwata,
desire (to enjoy) it without Pritha's son, Dhananjaya (to share it with
me). Beholding Dhananjaya, therefore, like one returned from the dead,
these transports of delight, O Yuyudhana, have been mine. It was for this
that I had despatched the Rakshasa unto Karna for battle. None else was
capable of withstanding, in the night, Karna in battle.'

"Sanjaya continued, 'Even thus did Devaki's son who is ever devoted to
Dhananjaya's good and to what is agreeable to him, speak unto Satyaki on
that occasion.'"



SECTION CLXXXIII

"Dhritarashtra said, 'I see, O sire, that this act of Karna and
Duryodhana and Suvala's son, Sakuni, and of thyself, in especial, hath
been very much against the dictates of policy. Indeed, when you knew that
dart could always slay one person in battle, and that it was incapable of
being either borne or baffled by the very gods with Vasava at their head,
why then, O Sanjaya, was it not hurled by Karna at Devaki's son, or
Phalguna, while he was engaged with this in battle before?'

"Sanjaya said, 'Returning from battle every day, O monarch, all of us, O
foremost one of Kuru's race, used to debate in the night and say unto
Karna. Tomorrow morning, O Karna, this dart should be hurled at either
Kesava or Arjuna.' When, however, the morning came, O king, through
destiny, both Karna and the other warriors forgot that resolution. I
think destiny to be supreme, since Karna, with that dart in his hands,
did not slay in battle either Partha or Devaki's son, Krishna. Indeed,
because his understanding was afflicted by destiny itself, it is for this
that he did not, stupefied by the illusion of the gods, hurl that fatal
dart of Vasava, though he had it in his hand, at Devaki's son, Krishna
for his destruction or at Partha endued with prowess like Indra's, O
lord!'

"Dhritarashtra said, 'Ye are destroyed by destiny, by your own
understanding, and by Kesava. Vasava's dart is lost, having effected the
slaughter of Ghatotkacha who was as insignificant as straw. Karna, and my
sons, as all the other kings, through his highly impolitic act, have
already entered the abode of Yama. Tell me now how the battle once more
raged between the Kurus and the Pandavas after the fall of Hidimva's son.
How did they that rushed against Drona, arrayed in order of battle and
well-skilled in smiting, viz., the Srinjaya and the Panchalas, fight?
How, indeed, did the Pandus and Srinjaya withstand the smiting Drona,
when the latter proceeding against them, penetrated into their host,
excited with wrath at the slaughter of Bhurisravas and Jayadratha,
reckless of his very life, and resembling a yawning tiger or the
Destroyer himself with wide open mouth? What also did they do in battle,
O sire, viz., Drona's son and Karna and Kripa and others headed by
Duryodhana that protected the preceptor? Tell me, O Sanjaya, how my
warriors in that battle covered with their shafts Dhananjaya and
Vrikodara who were solicitous of slaying Bharadwaja's son. How, indeed,
did these excited with wrath at the death of the ruler of the Sindhus,
and those at the death of Ghatotkacha, each side unable to brook their
loss, fight that nocturnal battle?'

"Sanjaya said, 'Upon the slaughter, that night, O king, of the Rakshasa,
Ghatotkacha, by Karna, thy troops, filled with joy, uttered loud shouts.
In that dark hour of the night, they fell impetuously upon the Pandava
troops and began to slay them. Seeing all this, king Yudhishthira became
exceedingly cheerless, O chastiser of foes. The mighty-armed son of
Pandu, then addressed Bhimasena and said, 'O thou of mighty arms, resist
Dhritarashtra host. In consequence of the slaughter of Hidimva's son, a
great stupefaction overwhelms me.' Having ordered Bhimasena thus, he sat
down on his car. With tearful face and sighing repeatedly, the king
became exceedingly cheerless at the sight of Karna's prowess. Beholding
him so afflicted, Krishna said these words, 'O son of Kunti, let not such
grief be thine. Such cheerlessness does not become thee, O chief of the
Bharatas, as it does an ordinary person. Rise, O king, and fight. Bear
the heavy burden, O lord! If cheerlessness overtakes thee, our victory
becomes uncertain.' Hearing these words of Krishna, Dharma's son,
Yudhishthira, wiping his eyes with his hands, replied unto Krishna,
saying, 'O thou of mighty arms, the excellent path of duty is not unknown
to me. The dire consequences of a Brahmana's slaughter are his that
forgets the services he receives at other's hands. Whilst we were living
in the woods the high-souled son of Hidimva, although then a mere child
did us many services, O Janardana! Learning that Partha, having white
steeds, had departed for the acquisition of weapons, that great bowman
(viz., Ghatotkacha), O Krishna, came to me at Kamyaka. He dwelt with us
till Dhananjaya's reappearance. Whilst proceeding over many inaccessible
fastnesses, he himself carried on his back the tired princess of
Panchala. The feats he achieved, O lord, show that he was skilled in all
modes of warfare. Indeed, that high-souled one accomplished many
difficult feats for my benefit. My affection for Ghatotkacha, that prince
of the Rakshasas is twice that, O Janardana, which I naturally bear
towards Sahadeva. That mighty-armed one was devoted to me. I was dear to
him and he was dear to me. It is for this that, scorched by grief, O thou
of Vrishni's race, I have become so cheerless. Behold, O thou of
Vrishni's race, our troops afflicted and routed by the Kauravas. Behold,
those mighty car-warriors, viz., Drona and Karna, are contending
earnestly in battle. Behold, the Pandava host crushed at dead of night,
like an extensive forest of heath by a couple of infuriated elephants.
Disregarding the might of Bhimasena's son, as also the variety of weapon
that Partha bears, the Kauravas are putting forth their prowess, Yonder,
Drona and Karna and king Suyodhana, having slain the Rakshasa in battle,
are uttering loud roars. How, O Janardana, when we are alive and thyself
too, could Hidimva's son be slain while engaged with the Suta's son?
Having caused a great slaughter amongst us, and in the very sight of
Savyasachin, Karna, O Krishna, hath slain Bhimasena's son of great
strength, the Rakshasa, Ghatotkacha. When Abhimanyu was slain by the
wicked Dhartarashtras, the mighty car-warrior Savyasachin, O Krishna, was
not present in that battle. We also were all held in check by the
illustrious ruler of the Sindhus. Drona, with his son (Aswatthaman),
became the cause of that act. The preceptor himself told Karna the means
of Abhimanyu's slaughter. While Abhimanyu was battling with the sword it
was the preceptor himself that cut off that weapon. And while fallen into
such distress, Kritavarman most cruelly slew the steeds and the two
Parshni drivers (of the boy). Other great bowmen then despatched the son
of Subhadra. For a little offence, O Krishna, was the ruler of the
Sindhus slain by the wielder of Gandiva. O foremost one among the
Yadavas, that act did not give me great joy. If the slaughter of foes is
just and should be achieved by the Pandavas, then Drona and Karna should
have been slain before this. This is what I think. O bull among men,
those two are the root of our woes. Obtaining those two (as his allies)
in battle, Suyodhana has become confident. Indeed, when it was Drona that
should have been slain or the Suta's son with his followers, the
mighty-armed Dhananjaya slew the Sindhu king whose connection with the
affair was very remote. The punishment of the Suta's son should certainly
by undertaken by me. I shall, therefore, O hero, now fight for slaying
the Suta's son. The mighty-armed Bhimasena is now engaged with Drona's
division.' Having said these words, Yudhishthira quickly proceeded
against Karna, holding his formidable bow and blowing his conch fiercely.
Then, surrounded by a Panchala and Prabhadraka force of a thousand cars,
three hundred elephants and five thousand horses,

Sikhandin speedily followed in the wake of the king. Then the mail-clad
Panchalas and the Pandavas headed by Yudhishthira beat their drums and
blew their conchs. At this time Vasudeva of mighty arms, addressing
Dhananjaya said, 'Filled with wrath, yonder proceedeth Yudhishthira with
great speed from desire of slaying the Suta's son. It is not proper that
thou shouldst rely upon him in this.' Having said these words, Hrishikesa
quickly urged the steeds. Indeed, Janardana followed in the wake of the
king who was now at a distance. At that time, seeing Dharma's son,
Yudhishthira, whose mind was afflicted by grief and who seemed to be
scorched as if by fire, rush with speed from desire of slaying the Suta's
son, Vyasa approached him and said these words.' [240]

"Vyasa said, By good luck, Phalguna liveth still although he had
encountered Karna in battle. Indeed, Karna had kept his dart, desirous of
slaying Savyasachin, O bull of Bharata's race, by good luck Jishnu did
not engage in single combat with Karna. Each of them in that case
challenging the other, would have shot his celestial weapons on all
sides. The weapons of the Suta's son would have been destroyed by Arjuna.
The former then afflicted by the latter, would certainly have hurled
Indra's dart in that battle. O Yudhishthira! O foremost one of Bharata's
race, (if this had come to pass), then great would have been thy grief. O
giver of honours, by good luck the Rakshasa hath been slain in battle by
the Suta's son. Indeed, Ghatotkacha hath been slain by death himself
making the dart of Vasava an instrument only. For thy good it is, O sire,
that the Rakshasa hath been slain in battle. Do not yield to anger, O
foremost one of Bharata's race, and do not set thy heart on grief. O
Yudhishthira, this is the end of all creatures in this world. Uniting
with thy brothers and all the illustrious kings (of the host), fight with
the Kauravas in battle, O Bharata! On the fifth day from this, the earth
will be thine. O tiger among men, always think of virtue. With a cheerful
heart, O son of Pandu, practise kindness (to all creatures), penances,
charity, forgiveness, and truth. Victory is there where righteousness is.
Having said these words unto the son of Pandu, Vyasa made himself
invisible there and then.'" [241]



SECTION CLXXXIV

(Drona-vadha Parva)

"Sanjaya said, 'Thus addressed by Vyasa, the heroic king Yudhishthira the
just refrained, O bull of Bharata's race, from himself seeking to slay
Karna. In consequence, however of the slaughter of Ghatotkacha by the
Suta's son that night, the king became filled with grief and anger.
Beholding thy vast host held in check by Bhima, Yudhishthira, addressing
Dhrishtadyumna, said, 'Resist the Pot-born! O scorcher of foes, thou
hadst, clad in mail, and armed with bow and arrows and scimitar, sprung
from fire, for the destruction of Drona! Cheerfully rush thou to battle,
thou needst have no fear. Let also Janamejaya and Sikhandin and
Durmukha's son and Yasodhara, rush in wrath against the Pot-born on every
side. Let Nakula and Sahadeva and the sons of Draupadi and the
Prabhadrakas, and Drupada and Virata with their sons and brothers, and
Satyaki and the Kaikeyas and the Pandavas and Dhananjaya, rush with speed
against Bharadwaja's son, from desire of slaying him. Let also all our
car-warriors and all the elephants and horses we have, and all our
foot-soldiers, overthrow the mighty car-warrior Drona in battle.' Thus
ordered by the illustrious son of Pandu, all of them rushed impetuously
against the Pot-born from desire of slaughtering him. Drona, however,
that foremost of all wielders of arms, received in battle all those
Pandava warriors thus rushing towards him suddenly with great force and
perseverance. The king Duryodhana, desiring to protect Drona's life,
rushed, filled with wrath, against the Pandavas, with great force and
perseverance. Then commenced the battle between the Kurus and the
Pandavas who roared at each other. The animals of both hosts as also the
warriors were all tired. The great car-warriors also, O king, with eyes
closing in sleep and worn out with exertion in battle, knew not what to
do. That night of nine hours, so terrible and awful [242] and so
destructive of creatures, appeared to them to be everything. [243] While
they were being thus slain and mangled by one another, and while sleep
sat heavy on their eyes, it became midnight. All the Kshatriyas became
cheerless. Thy troops, as also those of the toe, had no more weapons and
arrows. Passing the time thus (most of), the warriors (of both armies)
endued with modesty and energy and observant of the duties of their
order, din not abandon their divisions. Others, blind with sleep,
abandoning their weapons, laid themselves down. Some laid themselves down
on the backs of elephants, some on cars, and some on horseback, O
Bharata! Blind with sleep, they became perfectly motionless, O king.
Other warriors (that were yet awake) in that battle, despatched these to
Yama's abode. Others, deprived of their senses, and dreaming in sleep,
slew themselves, that is, their own comrades, as also foes. Indeed, these
fought in that dreadful battle, uttering various exclamations. Many
warriors, O monarch, of our army, desirous of continuing the fight with
the foe, stood with eyes drowsy with sleep. Some brave warriors, during
that terrible hour of darkness, though blind with sleep, yet gliding
along the field, slew one another in that battle. Many amongst the foe,
entirely stupefied by slumber, were slain without their being conscious
(of the strokes that launched them into eternity). Beholding this
condition of the soldiers, O bull among men, Vibhatsu in a very loud
voice, said these words: all of you, with your animals, are worn out with
exertion and blind with sleep. Ye warriors, ye are enveloped in darkness
and with dust. Therefore, if ye like, ye may rest. Indeed, here, on the
field of battle close your eyes for a while. Then when the moon will
rise, ye Kurus and Pandavas, ye may again, having slept and taken rest,
encounter each other for the sake of heaven.' Hearing these words of the
virtuous Arjuna, the virtuous warriors (of the Kuru army) assented to the
suggestion, and addressing one another, loudly said, 'O Karna, O Karna, O
king Duryodhana, abstain from the fight. The Pandava host hath ceased to
strike us.' Then at those words of Phalguna, uttered loudly by him, the
Pandava army as also thine, O Bharata, abstained from battle. Indeed,
these noble words of Partha were highly applauded by the gods, the
high-souled Rishis, and all the gladdened soldiers. Applauding those kind
words, O Bharata, all the troops, O king, worn out with exertion, laid
-themselves down for sleep, O bull of Bharata's race. Then that army of
thine, O Bharata, happy at the prospect of rest and sleep, sincerely
blessed Arjuna saying, 'In thee are the Vedas as also all weapons! In
thee are intelligence and prowess! In thee, O mighty armed one, are
righteousness and compassion for all creatures, O sinless one! And since
we have been comforted by thee, we wish thy good, O Partha! Let
prosperity be to thee! Soon do thou get, O hero, those objects that are
dear to thy heart!' Blessing him thus, O tiger among men, those great
car-warriors, overcome with sleep, became silent, O monarch! Some laid
themselves down on horseback, some on the car-boxes, some on the necks of
elephants, and some on the bare ground. Many men, with their weapons and
maces and swords and battle axes and lances and with their armours on,
laid themselves down for sleep, apart from one another. Elephants, heavy
with sleep, made the earth cool with the breath of their nostrils, that
passed through their snake-like trunks spotted with dust. Indeed, the
elephants, as they breathed on the ground, looked beautiful like hills
scattered (on the field of battle) over whose breasts hissed gigantic
snakes. Steeds, in trappings of gold and with manes mingling with their
yokes, stamping their hoofs made even grounds uneven. Thus every one, O
king, slept there with the animal he rode. Thus steeds and elephants and
warriors, O bull of Bharata's race, very much worn out with exertion,
slept, abstaining from battle. That slumbering host, deprived of sense
and sunk in sleep, then looked like a wonderful picture drawn on canvas
by skilful artists. Those Kshatriyas, decked in ear-rings and endued with
youth, with limbs mangled by shafts, and immersed in sleep, having laid
themselves down on the coronal globes of elephants, looked as if they
were lying on the deep bosom of beautiful ladies. Then the moon, that
delighter of eye and lord of lilies, of hue white as the checks of a.
beautiful lady, rose, adorning the direction presided over by Indra. [244]
Indeed, like a lion of the Udaya hills, with rays constituting his manes
of brilliant yellow, he issued out of his cave in the east, tearing to
pieces the thick gloom of night resembling an extensive herd of
elephants. [245] That lover of all assemblage of lilies (in the world),
bright as the body of Mahadeva's excellent bull, full-arched and radiant
as Karna's bow, and delightful and charming as the smile on the lips of a
bashful bride, bloomed in the firmament. [246] Soon, however, that divine
lord having the hare for his mark showed himself shedding brighter rays
around. Indeed, the moon, after this seemed to gradually emit a bright
halo of far-reaching light that resembled the splendour of gold. Then the
rays of that luminary, dispelling the darkness by their splendour, slowly
spread themselves over all the quarters, the welkin, and the earth. Soon,
therefore, the world became illuminated. The unspeakable darkness that
had hidden everything quickly fled away. When the world was thus
illuminated into almost daylight by the moon, amongst the creatures that
wander at night, some continued to roam about and some abstained. That
host, O king, awakened by the rays of the sun. Indeed, that sea of troops
was awakened by the rays of the moon bloomed (into life) like an
assemblage of lotuses expanded by the rays of the sun. Indeed, that sea
of troops was awakened by the risen moon like the ocean swelling up in
agitated surges at the rise of that luminary. Then, O king, the battle
once more commenced on earth, for the destruction of the earth's
population, between men that desired to attain to heaven.'"



SECTION CLXXXV

"Sanjaya said, 'At this time Duryodhana, under the influence of wrath,
approached Drona and addressing him said these words, for inspiring him
with joy and provoking his anger.'

"Duryodhana said, 'No mercy should have been shown to our foes while they
were heartless and worn out with toil and taking rest, especially when
they are all of sure aim. Desirous of doing what is agreeable to thee, we
showed them kindness by then letting them alone. The tired Pandavas,
however (having taken rest), have become stronger. As regards ourselves,
we are, in every respect, losing in energy and strength. The Pandavas,
protected by thee, are constantly gaining prosperity. All weapons that
are celestial and all those that appertain to Brahma exist in thee. I
tell thee truly, that neither the Pandavas, nor ourselves, nor any other
bowmen in the world, can be a match for thee while thou art engaged in
battle. O foremost of regenerate ones, thou art acquainted with all
weapons. Without doubt, by means of thy celestial weapons thou art
capable of destroying the (three) worlds with the gods, the Asuras, and
the Gandharvas. The Pandavas are all afraid of thee. Thou, however,
forgivest them, remembering that they were thy pupils, or, perhaps, owing
to my ill luck.'

"Sanjaya continued, 'Thus rebuked and angered by thy son, Drona, O king,
wrathfully addressed Duryodhana and said these words: 'Although I am so
old, O Duryodhana, I am still exerting myself in battle to the utmost
extent of might. All these men are unacquainted with weapons. I am,
however, well-versed in them. If, from desire of victory, I slay these
men, there can be no more ignoble act for me to do. That, however, which
is in thy mind, be it good or bad, I will accomplish, O Kaurava, at thy
command. It will not be otherwise. Putting forth my prowess in battle and
slaying all the Panchalas, I will doff my armour, O king! I swear this to
thee truly. Thou thinkest that Arjuna, the son of Kunti, was worn out in
battle. O mighty-armed Kaurava! Listen to what I truly say regarding his
prowess. If Savyasachin's wrath is excited, neither Gandharvas, nor
Yakshas nor Rakshasas can venture to bear him. At Khandavas, he
encountered the divine chief of the celestials himself. The illustrious
Arjuna, with his shafts baffled the pouring Indra. Yakshas, and Nagas,
and Daityas, and all others proud of their might, were slain by that
foremost of men. That also is known to thee. On the occasion of the tale
of cattle, the Gandharvas headed by Chitrasena and others were vanquished
by him. That firm bowman rescued you, while you were being carried away
by those Gandharvas. Nivatakavachas also, those enemies of the
celestials, that were unslayable in battle by the celestials, themselves,
were vanquished by that hero. Thousands of Danavas dwelling in
Hiranyapura, that tiger among men vanquished. How can human beings then
withstand him? O monarch, thou hast seen with thy own eyes how this host
of thine, although exerting themselves so heroically, hath been destroyed
by the son of Pandu.'

"Sanjaya continued, 'Unto Drona who was thus applauding Arjuna, thy son,
O king, angered thereat, once more said these words: 'Myself and
Duhsasana, and Karna, and my maternal uncle, Sakuni, dividing this
Bharata host into two divisions (and taking one with us), shall to-day
slay Arjuna in battle.' 'Hearing these words of his, Bharadwaja's son,
laughing, sanctioned that speech of the king and said, 'Blessings to
thee! What Kshatriya is there that would slay that bull amongst
Kshatriyas, that unslayable one, viz., the bearer of Gandiva, that hero
blazing forth with energy? Neither the Lord of treasures, nor Indra, nor
Yama, nor the Asuras, the Uragas, and the Rakshasas can stay Arjuna armed
with weapons. Only they that are fools say such words as those thou hast
said, O Bharata! Who is there that would return home in safety, having
encountered Arjuna in battle? As regards thyself, thou art sinful and
cruel and suspicious of everybody. Even them that are employed in thy
welfare, thou art ready to rebuke in this way. Go thou against the son of
Kunti, for withstanding him for thy own sake. Thou art a well-born
Kshatriya. Thou seekest battle. Why dost thou cause all these unoffending
Kshatriyas to be slain? Thou art the root of this hostility. Therefore,
go thou against Arjuna. This thy maternal uncle is possessed of wisdom
and observant of Kshatriya duties. O son of Gandhari, let this one
addicted to gambling proceed against Arjuna in battle. This one, skilled
in dice, wedded to deception, addicted to gambling, versed in cunning and
imposture, this gambler conversant with the ways of deceiving, will
vanquish the Pandavas in battle! With Karna in thy company, thou hadst
often joyfully boasted, from folly and emptiness of understanding, in the
hearing of Dhritarashtra, saying, 'O sire, myself, and Karna, and my
brother Duhsasana, these three, uniting together, will slay the sons of
Pandu in battle.' This thy boast was heard in every meeting of the court.
Accomplish thy vow, be truthful in speech, with them. There thy mortal
foe, the son of Pandu, is staying before thee. Observe the duties of a
Kshatriya. Thy slaughter at the hands of Jaya would be worthy of every
praise. Thou hast practised charity. Thou hast eaten (everything ever
desired by thee). Thou hast obtained wealth to the measure of thy wish.
Thou hast no debts. Thou hast done all that one should do. Do not fear.
Fight now with the son of Pandu.' These words said, the battle
commenced.'"



SECTION CLXXXVI

"Sanjaya said, 'When three-fourths of that night had worn away, the
battle, O king, once more commenced between the Kurus and the Pandavas.
Both sides were elated with joy. Soon after, Aruna, the charioteer of
Surya, weakening the splendour of the moon, appeared, causing the welkin
to assume a coppery hue. The east was soon reddened with the red rays of
the sun that resembled a circular plate of gold. Then all the warriors of
the Kuru and the Pandava hosts, alighting from cars and steeds and
vehicles borne by men, stood, with joined hands, facing the sun, and
uttered the prayers of the twilight of dawn. The Kuru army having been
divided into two bodies, Drona, with Duryodhana before him, proceeded
(with one of those divisions) against the Somakas, the Pandavas, and the
Panchalas. Beholding the Kuru host divided into two bodies, Madhava
addressed Arjuna and said, 'Keeping thy foes to thy left, place this
division (commanded by Drona) to thy right. Obedient to the counsels of
Madhava in respect of the Kurus, Dhananjaya moved to the left of those
two mighty bowmen, viz., Drona, and Karna. Understanding the intentions
of Krishna, that subjugator of hostile cities, viz., Bhimasena,
addressing Partha who was then staying at the van of battle, said these
words.

"Bhimasena said, 'O Arjuna, O Vibhatsu, listen to these words of mine.
The time for that object for which Kshatriya ladies bring forth sons has
now come. If at such a time thou dost not strive to win prosperity, thou
shalt then act meanly like a veritable wretch. Putting forth thy prowess,
pay the debt thou owest to Truth, Prosperity, Virtue, and Fame! O
foremost of warriors, pierce this division, and keep these to thy right.'

"Sanjaya continued, 'Thus urged by Bhima and Kesava, Savyasachin
prevailing over Drona and Karna, began to resist the foe all round. Many
foremost of Kshatriyas (among the Kurus), putting forth all their
prowess, failed to withstand Arjuna who advanced at the very van of his
troops, and who, like a raging conflagration, was consuming the foremost
ones among his foes. Then Duryodhana and Karna, and Sakuni, the son of
Suvala, covered Kunti's son, Dhananjaya, with showers of shafts. Baffling
the weapons of all those warriors, that foremost of all persons
well-skilled in weapons, O monarch, covered them (in return) with his
shafts. Aiming at their weapons with his (and thus baffling them all),
Arjuna, endued with great lightness of hand and possessing a complete
control over his senses, pierced every one of those warriors with ten
keen-pointed shafts. The welkin was then covered with dust. Thick showers
of arrows fell. Darkness set in, and a loud and terrible uproar arose.
When such was the state of things, neither the welkin, nor the earth, nor
the points of the compass, could any longer be seen. Stupefied by the
dust, all the troops became blind. Neither the foe, O king, nor we, could
distinguish each other. For this reason, the kings began to fight, guided
by conjecture and the names they uttered. Deprived of their cars,
car-warriors, O king, encountering one another, lost all order and became
a tangled mass. Their steeds killed and drivers slain, many of them,
becoming inactive, preserved their lives and looked exceedingly
affrighted. Slain steeds with riders deprived of lives were seen to lie
on slain elephants as if stretched on mountain-breasts. Then Drona,
moving away from that battle towards the north took up his station
there., and seemed to resemble a smokeless fire. Beholding him move away
from the battle towards the north, the Pandava troops, O king, began to
tremble. Indeed, beholding Drona resplendent and handsome and blazing
with energy, the enemy, inspired with fright became pale and wavered on
the field, O Bharata! While summoning the hostile army to battle, and
looking like an elephant in rut, the enemy became perfectly hopeless of
vanquishing him, like the Danavas hopeless of vanquishing Vasava. Some
among them became perfectly cheerless, and some, endued with energy,
became inspired with wrath. And some were filled with wonder, and some
became incapable of brooking (the challenge). And some of the kings
squeezed their hands, and some deprived of their senses by rage, bit
their lips. And some whirled their weapons, and some rubbed their arms;
and some, possessed of great energy and souls under complete control,
rushed against Drona. The Panchalas particularly, afflicted with the
shafts of Drona, O monarch, though suffering great pain, continued to
contend in battle. [247] Then Drupada and Virata proceeded, in that
battle, against Drona, that invincible warrior, who was thus careering on
the field. Then, O king, the three grandsons of Drupada, and those mighty
bowmen, viz., the Chedis, also proceeded against Drona in that encounter.
Drona, with three sharp shafts, took the lives of the three grandsons of
Drupada. Deprived of lives, the princes fell down on the earth. Drona
next vanquished in that battle the Chedis, the Kaikeyas, and the
Srinjayas. That mighty car-warrior, viz., the son of Bharadwaja, then
vanquished all Matsyas. Then Drupada, filled with wrath, and Virata, in
that battle, shot showers of shafts, O king, at Drona. Baffling that
arrowy shower, Drona, that grinder of Kshatriyas, covered both Drupada
and Virata with his shafts. Shrouded by Drona, both those warriors, with
rage, began to pierce him on the field of battle with their arrows. Then
Drona, O monarch, filled with wrath and desire of revenge, cut off, with
a couple of broad-headed shafts, the bows of both his antagonists. Then
Virata, filled with wrath, sped in that encounter ten lances and ten
shafts at Drona from desire of slaying him. And Drupada, in anger, hurled
at Drona's car a terrible dart made of iron and decked with gold and
resembling a large snake. Drona cut off, with a number of sharp and
broad-headed arrows, those ten lances (of Virata), and with certain other
shafts that dart (of Drupada) decked with gold and stones of lapis
lazuli. Then that grinder of foes, viz., the son of Bharadwaja, with a
couple of well-tempered and broad-headed shafts, despatched both Drupada
and Virata unto the abode of Yama. Upon the fall of Virata and Drupada,
and the slaughter of the Kshatriyas, the Chedis, the Matsyas, and the
Panchalas, and upon the fall of those three heroes, viz., the three
grandsons of Drupada, the high-souled Dhrishtadyumna, beholding those
feats of Drona, became filled with rage and grief, and swore in the midst
of all the ear-warriors, saying, 'Let me lose merits of all my religious
acts as also my Kshatriya and Brahma energy, if Drona escape me today
with life, or if he succeed in vanquishing me!' [248] Having taken that
oath in the midst of all the bowmen, that slayer of hostile heroes, viz.,
the prince of the Panchalas, supported by his own division, advanced
against Drona. The Panchalas then began to strike Drona from one side,
and Arjuna from another. Duryodhana, and Karna, and Sakuni, the son of
Suvala, and the uterine brothers of Duryodhana (stationed), according to
their precedence, began to protect Drona in battle. Drona being thus
protected in battle by those illustrious warriors, the Panchalas though
struggling vigorously, could not even gaze at him. Then Bhimasena, O
sire, became highly angry with Dhrishtadyumna and, O bull among men, that
son of Pandu pierced Dhrishtadyumna with these fierce words: [249]

"Bhimasena said, 'What man is there who being regarded as a Kshatriya and
who taking his birth in the race of Drupada and who being the foremost of
all persons possessing a knowledge of weapons, would only thus look at
his foe stationed before him? What man having seen his sire and son
slain, and especially, having sworn such an oath in the midst of the
king, would thus be indifferent to his enemy? Yonder stands Drona like a
fire swelling with its own energy. Indeed, with bow and arrows
constituting his fuel, he is consuming with his energy all the
Kshatriyas. Soon will he annihilate the Pandava army. Stand ye (as
spectators) and behold my feat. Against Drona himself will I proceed.
Having said these words, Vrikodara, filled with rage, penetrated into
Drona's array, began to afflict and rout that host. Then the
Panchalaprince Dhrishtadyumna, also, penetrating into that large host,
engaged himself with Drona in battle. The battle became furious. Such a
fierce encounter we had never seen or heard of before, O king, as that
which now took place at sunrise of that day. The cars, O sire, were seen
to be entangled with one another. The bodies of embodied creatures
deprived of lives were scattered all over the field. Some, while
proceeding towards another part of the field, were, on the way, assailed
by others. Some, while flying away, were struck on their backs, and
others on their sides. That general engagement continued to rage
fiercely. Soon, however, the morning sun rose.'



SECTION CLXXXVII

"Sanjaya continued, 'The warrior, O king, thus clad in mail on the field
of battle, adored the thousand-rayed Aditya as he rose at morn. When the
thousand-rayed luminary, of splendour bright, as burning gold, arose, and
the world became illumined, the battle once more commenced. The same
soldiers that were engaged with each other before the sunrise, once more
fought with each other, O Bharata, after, the rise of the sun. Horsemen
engaged with car-warriors, and elephants with horsemen, and foot-soldiers
with elephants and horsemen with horsemen, O bull of Bharata's race.
Sometimes, unitedly and sometimes separately, the warriors, fell upon one
another in battle. Having fought vigorously in the night, many, tired
with exertion, and weak with hunger and thirst became deprived of their
senses. The uproar made of the blare of conchs, the beat of drums, the
roar of elephants, and the twang of out-stretched bows drawn with force
touched the very heavens, O king! The noise made also by rushing infantry
and falling weapons, and neighing steeds and rolling cars, and shouting
and roaring of warriors, became tremendous. That loud noise increasing
every minute, reached the heavens. The groans and wails of pain, on
falling and fallen foot-soldiers and car-warriors and elephants, became
exceedingly loud and pitiable as these were heard on the field. When the
engagement became general, both side slew each other's own men and
animals. Hurled from the hands of heroes upon warriors and elephants,
heaps of swords were seen on the field, resembling heaps of cloths on the
washing ground. The sound, again, of uplifted and descending swords in
heroic arms resembled that of cloths thrashed for wash. That general
engagement then, in which the warriors encountered one another with
swords and scimitars and lances and battle-axes, became exceedingly
dreadful. The heroic combatants caused a river there, that ran its course
towards the regions of the dead. The blood of elephants and steeds and
human beings formed its current. Weapons formed its fish in profusion. It
was miry with blood and flesh. Wails of grief and pain formed its roar.
Banners and cloth formed its froth. Afflicted with shafts and darts, worn
with exertion, spent with toil on the (previous) night, and exceedingly
weakened, elephants and steeds, with limbs perfectly motionless, stood on
the field. With their arms (in beautiful attitudes) and with their
beautiful coats of mail, and heads decked with beautiful ear-rings, the
warriors, adorned with implements of battle, looked exceedingly
resplendent. [250] At that time, in consequence of the carnivorous animals
and the dead and the dying, there was no path for the cars all over the
field. Afflicted with shafts steeds of the noblest breed and high mettle,
resembling elephants (in size and strength), worn out with toil, were
seen to tremble with great effort, as they drew vehicles whose wheels had
sunk in the earth. The whole of that host, O Bharata, resembling the
ocean for vastness, then became agitated, and afflicted, inspired with
terror, with the exception only of Drona and Arjuna. Those two became the
refuge, these two became the saviours, of the warriors of their
respective sides. Others, encountering these two proceeded to the abode
of Yama. Then the vast host of the Kurus became greatly agitated, and the
Panchalas, huddled together, became no longer distinguishable. During
that great carnage of the Kshatriyas on earth, on that field of battle,
enhancing the terrors of the timid and looking like a crematorium neither
Karna, nor Drona, nor Arjuna, nor Yudhishthira, nor Bhimasena, nor the
twins, nor the Panchala prince, nor Satyaki, nor Duhsasana, nor Drona's
son, nor Duryodhana nor Suvala's son, nor Kripa, nor the ruler of the
Madras, nor Kritavarman, nor others, nor my own self, nor the earth, nor
points of the compass, could be seen, O king, for all of them, mingled
with the troops, were shrouded by clouds of dust. During the progress of
that fierce and terrible battle, when that dusty cloud arose, all thought
that night had once more come over the scene. Neither the Kauravas, nor
the Panchalas, nor the Pandavas, could be distinguished, nor the points
of the compass, nor the welkin, nor the earth, nor even land nor uneven
land. The warriors, desirous of victory, slew foes and friends, in fact,
all whom they could perceive by the touch of their hands. The earthly
dust that had arisen was soon dispelled by the winds that blew, and
drenched by the blood that was shed. Elephants and steeds and
car-warriors and foot-soldiers, bathed in blood, looked beautiful like
the (celestial) forest of Parijata. Then Duryodhana, Karna, Drona and
Duhsasana, these four (Kauravas) warriors engaged in battle with four of
the Pandava warriors, Duryodhana and his brothers, encountered the twins
(Nakula and Sahadeva). And Radha's son engaged himself with Vrikodara,
and Arjuna with the son of Bharadwaja, all the troops, from every side,
looked on that terrible encounter. The car-warriors (of both armies
quietly) beheld that beautiful, that superhuman engagement between those
fierce and foremost of car-warriors conversant with every mode of
warfare, riding on their own beautiful cars that performed diverse
delightful evolutions. Endued with great prowess, struggling vigorously,
and each solicitous of vanquishing the other, they covered each other
with showers of shafts, like the clouds at the close of summer (pouring
torrents of rain). Those bulls among men, riding on their cars of solar
effulgence, looked beautiful like congregated masses of clouds in the
autumnal sky. Then those warriors, O monarch, filled with wrath and
desire of revenge, mighty bowmen all, challenging, rushed at one another
with great vigour like infuriated leaders of elephantine herds. Verily, O
king, death does not take place till its hour comes, since all those
warriors did not simultaneously perish in that battle. Strewn with lopped
off arms and legs, and heads decked with beautiful ear-rings, and bows
and arrows and lances and scimitars and battle-axes and (other kinds of)
axes, and Nalihas and razor-headed arrows and cloth-yard shafts and darts
and diverse kinds of beautiful armour, and beautiful cars broken into
pieces, and slain elephants and standardless cars broken like cities, and
vehicles dragged hither and thither with the speed of the wind by
driverless steeds in great fright, and a large number of well-decked
warriors of great courage, and fallen fans and coats of mail and
standards, and ornaments and robes and fragrant garlands, and chains of
gold and diadems and crowns and head-gears and rows of bells, and jewels
worn on breasts, and cuirasses and collars and gems that adorn
head-gears, the field of battle looked beautiful like the firmament
bespangled with stars.'

'Then there occured an encounter between Duryodhana, filled with wrath
and desire of revenge, and Nakula filled with the same feelings. Madri's
son cheerfully shooting hundreds of shafts, placed thy son on his right.
At this loud cheers were bestowed upon him. Placed on the right by his
cousin-brother in wrath, thy son king Duryodhana, filled with rage,
began, in battle, to wonderfully counteract Nakula from that very side.
Thereupon, Nakula, endued with great energy and acquainted with the
diverse course (in which a car may be conducted), began to resist thy son
who was engaged in counteracting him from his right. Duryodhana, however,
afflicting Nakula with showers of shafts and resisting him on every side,
caused him to turn back. All the troops applauded that feat (of thy son).
Then Nakula, addressing thy son, said, 'Wait, Wait, recollecting all his
woes caused by thy evil counsels.'"



SECTION CLXXXVIII

"Sanjaya said, 'Then Duhsasana, filled with wrath, rushed against
Sahadeva, causing the earth to tremble with the fierce speed of his car,
O Madri's son, however, that crusher of foes, with a broad-headed arrow,
quickly cut of the head, decked with the head-gear of his rushing
antagonist's driver. From the celerity with which that act was
accomplished by Sahadeva, neither Duhsasana nor any of the troops knew
that the driver's head had been cut off. The reins being no longer held
by anybody, the steeds ran at their will. It was then that Duhsasana knew
that his driver had been slain. Conversant with the management of steeds,
that foremost of car-warriors, himself restraining his steeds in that
battle fought beautifully and with great activity and skill. That feat of
his was applauded by friends and foes, since riding on that driverless
car, he careered fearlessly in that battle. Then Sahadeva pierced those
steeds with keen shafts. Afflicted with those shafts, they quickly ran
away, careering hither and thither. For catching hold of the reins, he
once laid aside his bow, and then he took up his bow for using it, lying
aside the reins. During those opportunities the son of Madri covered him
with arrows. Then Karna, desirous of rescuing thy son, rushed to that
spot. Thereupon, Vrikodara, with great care, pierced Karna in the chest
and arms with three broad-headed shafts sped from his bow drawn to its
fullest stretch. Struck with those shafts like a snake with a stick,
Karna stopped and began to resist Bhimasena, shooting keen shafts.
Thereupon, a fierce battle took place between Bhima and Radha's son. Both
of them roared like bulls, and the eyes of both were expanded (with
rage). Excited with wrath, and rushing towards each other, with great
speed, they roared at each other. Those two delighters, in battle were
then very close to each other. So near were they that they could not
easily shoot their shafts at each other. Thereupon, an encounter with
maces happened. Bhimasena speedily broke with his mace the Kuvara of
Karna's car. That feat of his, O king, seemed highly wonderful. Then the
valiant son of Radha, taking up a mace, hurled it at Bhima's car. Bhima,
however, broke it with the mace of his own. Then taking up a heavy mace,
once more, Bhima hurled it at Adhiratha's son. Karna struck that mace
with numerous shafts of beautiful wings, sped with great force, and once
again with other shafts, Thus struck with Karna's shafts, the mace turned
back towards Bhima, like a snake afflicted with incantations. With the
rebound of that mace, the huge standard of Bhima, broke and fell down.
Struck with that same mace, Bhima's driver also became deprived of his
senses. Then Bhima, mad with rage, sped eight shafts at Karna, and his
standard and bow, and leathern fence, O Bharata. The mighty Bhimasena,
that slayer of hostile heroes, with the greatest care, O Bharata, cut
off, with those keen shafts, the standards, the bow, and the leathern
fence of Karna. The latter then, viz., the son of Radha, taking up
another invincible and gold-decked bow, shot a number of shafts, and
quickly slew Bhima's steeds of the hue of bears, and then his two
drivers. When his car was thus injured, Bhima, that chastiser of foes,
quickly jumped into the car of Nakula like a lion jumping down upon a
mountain summit.'

"Meanwhile, Drona and Arjuna, those two foremost of car-warriors,
preceptor and pupil, both skilled in weapon, O monarch, fought with each
other in battle, stupefying the eyes and minds of men with their
lightness in the use of weapons and the sureness of their aim, and with
the motions of their cars. Beholding that battle, the like of which had
never been witnessed before, between preceptor and pupil, the other
warriors abstained from fighting with each other and trembled. Each of
those heroes, displaying beautiful revolutions of his car, wished to
place the other on his right. The warriors present there beheld their
prowess and became filled with wonder. Indeed, that great battle between
Drona and the son of Pandu resembled that, O monarch, between a couple of
hawks in the welkin for the sake of a piece of meat. Whatever feats Drona
performed for vanquishing the son of Kunti, were all counteracted by
Arjuna's performing similar feats. When Drona failed to gain any
ascendency over the son of Pandu, the son of Bharadwaja, that warrior
acquainted with the course of all weapons, invoked into existence the
Aindra, the Pasupata, the Tvashtra, the Vayavya, and the Yamya weapons.
As soon as those weapons, issued from Drona's bow, Dhananjaya destroyed
them quickly. When his weapons were thus duly destroyed by Arjuna with
his own weapons, Drona shrouded the son of Pandu with the mightiest of
celestial weapons. Every weapon, however, that Drona shot at Partha from
desire of vanquishing the latter, was shot by Partha in return for
baffling it. Seeing all his weapons, even the celestial ones, duly
baffled by Arjuna, Drona applauded the latter in his heart. That
chastiser of foes, O Bharata, regarded himself superior to every person
in the world acquainted with weapons, in consequence of Arjuna having
been his pupil. Thus resisted by Partha in the midst of all those
illustrious warriors, Drona, struggling with vigour, cheerfully resisted
Arjuna (in return), wondering all the while. Then the celestials and
Gandharvas in thousands, and Rishis and bodies of Siddhas, were seen on
all sides in the welkin. Filled with (those as also with) Apsaras and
Yakshas and Rakshasas, it once more seemed that the welkin was darkened
by gathering clouds. An invisible voice, fraught with the praises of
Drona and the high-souled Partha, was heard to repeatedly course through
the firmament. When in consequence of the weapons shot by Drona and
Partha all sides seemed ablaze with light, the Siddhas and the Rishis
that were present, said, 'This is no human nor Asura, nor Rakshasa, nor
celestial, nor Gandharva battle. Without doubt this is a high Brahma
encounter. This battle is exceedingly beautiful and highly wonderful. We
have never seen or heard of its like. Now, the preceptor prevails over
the son of Pandu, and then the son of Pandu prevails over Drona. No one
can find any difference between them. If Rudra, dividing his own self
into two portions, fights, himself with himself, then may an instance be
had to match this. Nowhere else can an instance be found to match it.
Science, gathered in one place, exists in the preceptor; science and
means are in the son of Pandu. Heroism, in one place, is in Drona;
heroism and might are in the son of Pandu. None of these warriors can be
withstood by foes in battle. If they wish, both of them can destroy the
universe with the gods. Beholding those two bulls among men, all
invisible and visible creatures said these words. The high-souled Drona
then, in that battle, invoked into existence the Brahma weapon,
afflicting Partha and all invisible beings. Thereupon, the earth with the
mountains and waters and trees trembled. Fierce winds began to blow. The
seas swelled in agitation. The combatants of the Kurus and the Pandava
armies, as also all other creatures, became inspired with fear, when that
illustrious warrior uplifted that weapon. The Partha, O monarch,
fearlessly baffled that weapon by a Brahma weapon of his own, at which
all that agitation in nature was speedily pacified. At last, when none of
them could vanquish his antagonist in combat, a general engagement took
place between the hosts, causing a great confusion on the field. During
the progress of that dreadful battle between Drona and the son of Pandu
(as also of that general engagement), once more, O king, nothing could be
distinguished. The welkin became covered with dense showers of shafts, as
if with masses of clouds, and creatures ranging in the air could no
longer find a passage through their element."



SECTION CXC

"Sanjaya said, 'During that fearful carnage of men and steeds and
elephants, Duhsasana, O king, encountered Dhrishtadyumna. Mounted upon
hi, golden car and exceedingly afflicted with the shafts of Duhsasana,
the Panchala prince wrathfully showered his shafts upon thy son's steeds.
Covered with the shafts of Prishata's son, O king, Duhsasana's car, with
standard and driver, soon became invisible. Afflicted with those showers
of arrows, Duhsasana, O monarch, became unable to stay before the
illustrious prince of the Panchalas. Forcing, by means of his shafts,
Duhsasana to turn back Pritha's son, scattering his arrows, proceeded
against Drona in that battle. At the time Hridika's son, Kritavarman,
with three of his uterine brothers, appeared on the scene and attempted
to oppose Dhrishtadyumna. Those bulls among men, however, viz., the
twins, Nakula and Sahadeva following in the wake of Dhrishtadyumna who
was thus proceeding like a blazing fire towards Drona, began to protect
him. Then, all those great car-warriors, endued with might and excited
with rage, began to strike one another, making death their goal. Of pure
souls and pure conduct, O king, and keeping heaven in view, they fought
according to righteous methods, desirous of vanquishing one another. Of
stainless lineage and stainless acts, and endued with great intelligence,
those rulers of men, keeping heaven in view, fought fair battles with
another. There was nothing unfair in that fight and no weapon was used
that was regarded as unfair. No barbed arrows, nor those called nalikas,
nor those that are poisoned, nor those with heads, made of horns, nor
those equipped with many pointed heads, nor those made of the bones of
bulls and elephants, nor those having two heads, nor those having rusty
heads, nor those that are not straight going, were used by any of
them. [251] All of them used simple and fair weapons and desired to win
both fame and region of great blessedness by fighting fairly. Between
those four warriors of thy army and those three of the Pandava side, the
battle that took place was exceedingly dreadful but divested of
everything unfair. Then Dhrishtadyumna, exceedingly quick in the use of
weapons, beholding those brave and mighty car warriors of thy army
checked by the twins (Nakula and Sahadeva), proceeded towards Drona.
Checked by those two lions among men, those four heroic warriors
encountered the former like the wind assailing a couple of mountains
(standing on their way). Each of the twins--those great car-warriors--was
engaged with a couple of arrows against Drona. Beholding the invincible
prince of the Panchalas proceeding against Drona, and those four heroes
(of his own army) engaged with the twins, Duryodhana, O monarch, rushed
to that spot, scattering showers of blood-drinking arrows. Seeing this,
Satyaki quickly approached the Kuru king. Those two tigers among men,
viz., the two descendants of Kuru and Madhu, approaching each other,
became desirous of striking each other in battle. Recalling to mind their
behaviour towards each other in childhood and reflecting with pleasure on
the same, they gazed at each other and smiled repeatedly. 'Then king
Duryodhana (mentally), blaming his own conduct, addressed his ever dear
friend Satyaki, and said, 'Fie on wrath, O friend, and fie on
vindictiveness! Fie on Kshatriya usage, and fie on might and prowess,
since thou aimest thy weapons at me, and I too am aiming at thee, O bull
of Sini's race! In those days thou wert dearer to me than life itself,
and I also was such to thee! Alas, all those acts of childhood that I
remember, of both thyself and mine, became quite insignificant in the
field of battle! Alas, moved by wrath and convetousness, we are here
to-day for fighting against each other, O thou of the Satwata race!' Unto
him who said those words, O king, Satyaki, conversant with high weapons,
taking up some keen arrows, smilingly replied, 'This is no assembly, O
prince, nor the abode of our preceptor, where in former days we sported
together.' Duryodhana answered, 'Where have those sports of our childhood
gone, O bull of Sini's race, and, alas, how has this battle now come upon
us? It seems that the influence of Time is irresistible. (Urged though we
are) by desire of wealth, what use, however, have we of wealth that,
assembled together, we are now engaged in battle, moved by the avarice of
wealth.'

"Sanjaya said, 'Unto king Duryodhana who said so, Satyaki replied, 'This
has always been the usage of the Kshatriyas that they have to fight even
against their preceptors. If I am dear to thee, O king, then slay me
without any delay. Through thee, O bull of Bharata's race, I shall then
enter the region of the righteous. Exhibit, without delay, all thy might
and prowess. I do not desire to witness this great calamity of friends.'
Having replied and reasoned thus, Satyaki, O monarch, fearlessly and in
utter disregard of life, quickly advanced against Duryodhana. Beholding
him advance, thy son received him; indeed, O king, thy son poured on him
of Sini's race a perfect shower of arrows. Then commenced a terrible
battle between those lions of Kuru's and Madhu's races, resembling an
encounter between an elephant and a lion. Then Duryodhana, filled with
wrath, pierced the invincible Satyaki with many keen arrows, shot from
his bow drawn to its fullest stretch. Satyaki quickly pierced the Kuru
prince in return with fifty keen shafts in that battle and once more with
twenty, and again with ten shafts. Then, in that encounter, O king, thy
son, smiling the while, pierced Satyaki in return with thirty arrows shot
from his bowstring drawn to his ear. Shooting then a razor-headed arrow,
he cut off in twain the bow, with arrow fixed thereon, of Satyaki. Endued
with great lightness of hand, the latter then, taking up a tougher bow,
shot showers of shafts at thy son. As those lines of arrows advanced for
compassing the death of Duryodhana, the latter, O king, cut them in
pieces, at which the troops shouted loudly. With great swiftness, the
Kuru king afflicted Satyaki with three and seventy shafts, equipped with
wings of gold and steeped in oil and shot from his bow drawn to its
fullest stretch. All those arrows of Duryodhana, as also his bow, with
arrow fixed thereon, Satyaki quickly cut off. The Satwata hero then
poured showers of shafts on his antagonist. Deeply pierced by Satyaki and
feeling great pain, Duryodhana, O king, in great distress, sought shelter
in another car. Having rested awhile and refreshed himself, thy son once
more advanced against Satyaki, shooting showers of shafts at the latter's
car. Smilingly, O king, Satyaki ceaselessly shot multitudes of shafts at
Duryodhana's car. The shafts of both mingled with one another in the
welkin. In consequence of those arrows thus shot by both, falling fast on
every side, loud sounds, like those of a raging fire consuming a mighty
forest, arose there. With thousands of arrows shot by both, the earth was
densely covered. The welkin also became filled therewith. Beholding then
that foremost of car-warriors, viz., that hero of Madhu's race, to be
mightier than Duryodhana, Karna rushed to that spot, desirous of rescuing
thy son. Mighty Bhimasena, however, could not brook that attempt of
Karna. He, therefore, quickly proceeded against Karna, shooting
innumerable shafts. Cutting off all those shafts of Bhima with the
greatest ease, Karna cut off Bhima's bow, arrows and driver also, with
his own shafts. Then, Pandu's son, Bhima, filled with rage, took up a
mace and crushed the bow, standard, and driver of his antagonist in that
encounter. The mighty Bhima also broke one of the wheels of Karna's car.
Karna, however, stood on that car of his, which had one of his wheels
broken, immovable as (Meru), the king of mountains. That beautiful car of
his which had now only one wheel, was borne by his steeds, like the
single wheeled car of Surya, drawn by the seven celestial steeds.
Incapable of brooking the feats of Bhimasena, Karna continued to fight
with the latter, using diverse kinds of shafts in profusion and diverse
kinds of other weapons in that encounter. Bhimasena also filled with
wrath, continued to fight with the Suta's son. When the engagement became
general ant confused, (Yudhishthira) the son of Dharma, addressing all
the foremost of warriors among the Panchalas and the Matsyas, said, 'They
that are our life, they that are our heads, they amongst us that are
endued with great strength, those bulls among men are all engaged with
the Dhartarashtras. Why do ye then stand thus, as if stupefied and
deprived of your senses? Proceed thither where those car-warriors of my
army are fighting. Driving away your fears and keeping in view the duties
of Kshatriyas (engage in fight), for then conquering or slain ye will
gain desirable goals. If you prove victors, you may perform diverse
sacrifices with profuse gifts to Brahmanas. If, on the other hand, you
are slain, becoming then equals of the celestials, you will win many
regions of blessedness. Thus urged by the king, those heroic and mighty
car-warriors engaged in battle, observant of Kshatriya duties, quickly
proceeded against Drona. The Panchalas then, from one side, assailed
Drona with innumerable arrows, while others headed by Bhimasena began to
resist him from another side. The Pandavas had three crooked-minded
mighty car-warriors amongst them. They were Bhimasena and the twins
(Nakula and Sahadeva). These addressed Dhananjaya loudly and said, 'Rush,
O Arjuna, with speed and drive away the Kurus from Drona's vicinity. If
the preceptor can be derived of his protectors, the Panchalas may then
slay him easily.' Thus addressed, Partha suddenly rushed against the
Kauravas, while Drona rushed against the Panchalas headed by
Dhrishtadyumna. Indeed, on that the fifth day (of Drona's command) those
heroic combatants, O Bharata, were grounded and crushed with
great-celerity (by Bharadwaja's son.)"



SECTION CXCI

"Sanjaya said, 'Then Drona caused a great carnage among the Panchalas,
like the slaughter caused by Sakra himself in rage amongst the Danavas in
the days of yore. The great car-warriors of the Pandava army, endued with
might and energy, though slaughtered, O king, by Drona's weapons, were
not yet afraid of Drona in that battle. Indeed, O monarch, those mighty
car-warriors, viz., the Panchalas and the Srinjayas, all rushed against
Drona himself, for fighting with him. Loud and fierce were the yells they
uttered as they rushed towards Drona for encompassing him on all sides
and were slaughtered by him with shafts and darts. Beholding the
slaughter of the Panchalas in that battle by the illustrious Drona, and
seeing his, weapons overwhelm all sides, fear entered the hearts of the
Pandavas. Beholding that dreadful carnage of steeds and human beings in
that battle, the Pandavas, O monarch, became hopeless of victory. (They
began to say unto each other) 'Is it not evident that Drona, that warrior
conversant with the mightiest of weapons, will consume us all like a
raging conflagration consuming a heap of straw in the season of spring?
There is none competent to even look at him in battle. Conversant with
the ways of morality, Arjuna (who alone is a match for him) will not
fight with him.' Beholding the sons of Kunti afflicted with the shafts of
Drona and inspired with fear, Kesava, endued with great intelligence and,
devoted to their welfare, addressed Arjuna and said, 'This foremost of
all bowmen is incapable of being ever vanquished by force in battle, by
the very gods with Vasava at their head. When, however, he lays aside his
weapons, he becomes capable of being slain on the field even by human
beings. Casting aside virtue, ye sons of Pandu, adopt now some
contrivance for gaining the victory, so that Drona of the golden car may
not slay us all in battle. Upon the full of (his son) Aswatthaman he will
cease to fight, I think. Let sonic man, therefore, tell him that
Aswatthaman, hath been slain in battle.' This advice, however, O kin was
not approved by Kunti's son, Dhananjaya. Others approved of it. But
Yudhishthira accepted it with great difficulty. Then the mighty-armed
Bhima, O king, slew with a mace a foe-crushing, terrible and huge
elephant named Aswatthaman, of his own army, belonging to Indravarman,
the chief of the Malavas. Approaching Drona then in that battle with some
bashfulness Bhimasena began to exclaim aloud, 'Aswatthaman hath been
slain.' That elephant named Aswatthaman having been thus slain, Bhima
spoke of Aswatthaman's slaughter. Keeping the true fact within his mind,
he said what was untrue, Hearing those highly disagreeable words of Bhima
and reflecting upon them, Drona's limbs seemed to dissolve like sands in
water. Recollecting however, the prowess of his son, he soon came to
regard that intelligence as false. Hearing, therefore, of his slaughter,
Drona did not become unmanned. Indeed, soon recovering his senses, he
became comforted, remembering that his son was incapable of being
resisted by foes. Rushing towards the son of Prishata and desirous of
slaying that hero who had been ordained as his slayer, he covered him
with a thousand keen shafts, equipped with kanka feathers. Then twenty
thousand Panchala car-warriors of great energy covered him, while he was
thus careering in battle, with their shafts. Completely shrouded with
those shafts, we could not any longer see that great car-warrior who then
resembled, O monarch, the sun, covered with clouds in the season of
rains. Filled with wrath and desirous of compassing the destruction of
those brave Panchalas, that mighty car-warrior, that scorcher of foes,
viz., Drona, dispelling all those shafts of the Panchalas, then invoked
into existence the Brahma weapon. At that time, Drona looked resplendent
like a smokeless, blazing fire. Once more filled with rage the valiant
son of Bharadwaja slaughtering all the Somakas, seemed to be invested
with great splendour. In that dreadful battle, he felled the heads of the
Panchalas and cut off their massive arms, looking like spiked maces and
decked with golden ornaments. Indeed, those Kshatriyas, slaughtered in
battle by Bharadwaja's son fell down on the earth and lay scattered like
trees uprooted by the tempest. In consequence of fallen elephants and
steeds, O Bharata, the earth, miry with flesh and blood, became
impassable. Having slain twenty thousand Panchala car-warriors, Drona, in
that battle, shone resplendent like a smokeless, blazing fire. Once more
filled with rage, the valiant son of Bharadwaja cut off, with a
broad-headed arrow, the head of Vasudana from his trunk. Once more
slaying five hundred Matsyas, and six thousand elephants, he slew ten
thousand steeds. Beholding Drona stationed on the field for the
extermination of the Kshatriya race, the Rishis Viswamitra, and
Jamadagni, and Bharadwaja, and Gautama, and Vasishtha, and Kasyapa, and
Atri, and the Srikatas, the Prisnis, Garga, the Valkhilyas, the Marichis,
the descendants of Bhrigu and Angiras, and diverse other sages of subtle
forms quickly came thither, with the Bearer of sacrificial libations at
their head, and, desirous of taking Drona unto the region of Brahman,
addressed Drona, that ornament of battle, and said, 'Thou art fighting
unrighteously. The hour of thy death is come. Laying aside thy weapons in
battle, O Drona, behold us stationed here. After this, it behoveth thee
not to perpetrate such exceedingly cruel deeds. Thou art versed in the
Vedas and their branches. Thou art devoted to the duties enjoined by
truth, especially, thou art a Brahmana. Such acts do not become thee. Lay
aside thy weapons. Drive away the film of error that shrouds thee. Adhere
now to the eternal path. The period for which thou art to dwell in the
world of men is now full. Thou hast, with the Brahma weapon, burnt men on
earth that are unacquainted with weapons. This act that thou hast
perpetrated, O regenerate one, is not righteous. Lay aside thy weapons in
battle without delay, O Drona, do not wait longer on earth. Do not, O
regenerate one, perpetrate such a sinful act.' Hearing these words of
their as also those spoken by Bhimasena, and beholding Dhrishtadyumna
before him, Drona became exceedingly cheerless in battle. Burning with
grief and exceedingly afflicted, he enquired of Kunti's son Yudhishthira
as to whether his son (Aswatthaman) had been slain or not. Drona firmly
believed that Yudhishthira would never speak an untruth even for the sake
of the sovereignty of the three worlds. For this reason, that bull among
Brahmanas asked Yudhishthira and not any body else. He had hoped for
truth from Yudhishthira from the latter's infancy.

"Meanwhile, O monarch, Govinda, knowing that Drona, that foremost of
warriors, was capable of sweeping all the Pandavas off the face of the
earth, became much distressed. Addressing Yudhishthira he said, 'If Drona
fighteth, filled with rage, for even half-a-day, I tell thee truly, thy
army will then be annihilated. Save us, then, from Drona. under such
circumstances, falsehood is better than truth. By telling an untruth for
saving a life, one is not touched by sin. There is no sin in untruth
spoken unto women, or in marriages, or for saving king, or for rescuing a
Brahmana.' [252] While Govinda and Yudhishthira were thus talking with
each other, Bhimasena (addressing the king) said, 'As soon, O monarch, as
I heard of the means by which the high-souled Drona might be slain,
putting forth my prowess in battle, I immediately slew a mighty elephant,
like unto the elephant of Sakra himself, belonging to Indravarman, the
chief of the Malavas, who was standing within thy army. I then went to
Drona and told him, 'Aswatthaman has been slain, O Brahmana! Cease, then,
to fight. Verily, O bull among men, the preceptor did not believe in the
truth of words. Desirous of victory as thou art, accept the advice of
Govinda. Tell Drona, O King, that the son of Saradwat's daughter is no
more. Told by thee, that bull among Brahmanas will never fight. Thou, O
ruler of men, art reputed to be truthful in the three worlds.' Hearing
those words of Bhima and induced by the counsels of Krishna, and owing
also to the inevitability of destiny, O monarch, Yudhishthira made up his
mind to say what he desired. Fearing to utter an untruth, but earnestly
desirous of victory, Yudhishthira distinctly said that Aswatthaman was
dead, adding indistinctly the world elephant (after the name), Before
this, Yudhishthira's car had stayed at a height of four fingers' breadth
from the surface of the earth; after, however, he had said that untruth,
his (vehicle and) animals touched the earth. Hearing those words from
Yudhishthira, the mighty car-warrior Drona, afflicted with grief, for the
(supposed) death of his son, yielded to the influence of despair. By the
words, again, of the Rishis, he regarded himself a great offender against
the high-souled Pandavas. Hearing now about the death of his son, he
became perfectly cheerless and filled with anxiety; upon beholding
Dhrishtadyumna, O king, that chastiser of foes could not fight as
before.'"



SECTION CXCII

"Sanjaya said, 'Beholding Drona filled with great anxiety and almost
deprived of his senses by grief, Dhrishtadyumna, the son of the Panchala
king, rushed at him. That hero had, for the destruction of Drona, been
obtained by Drupada, that ruler of men, at a great sacrifice, from the
Bearer of sacrificial libations. Desirous of slaying Drona, he now took
up a victory-giving and formidable bow whose twang resembled the roll of
the clouds, whose string was possessed of great strength, and which was
irrefragable and celestial. And he fixed on it a fierce arrow, resembling
a snake of virulent poison and possessed of the splendour of fire. That
arrow, resembling a fire of fierce flame, while within the circle of his
bow, looked like the autumnal sun of great splendour within a radiant
circle. Beholding that blazing bow bent with force by Prishata's son, the
troops regarded that to be the last hour (of the world). Seeing that
arrow aimed at him, the valiant son of Bharadwaja thought that the last
hour of his body had come. The preceptor prepared with care to baffle
that shaft. The weapons, however, of that high-souled one, O monarch, no
longer appeared at his bidding. [253] His weapons had not been exhausted
although he had shot them ceaselessly for four days and one night. On the
expiry, however, of the third part of that of the fifth day, his arrows
became exhausted. Seeing the exhaustion of his arrows and afflicted with
grief on account of his son's death, and in consequence also of the
unwillingness of the celestial weapons to appear at his bidding, he
desired to lay aside his weapons, as requested by the words of the Rishis
also. Though filled with great energy, he could not however, fight as
before. Then taking up another celestial bow that Angiras had given him,
and certain arrows that resembled a Brahmana's curse, he continued to
fight with Dhrishtadyumna. He covered the Panchala prince with a thick
shower of arrows, and filled with rage, mangled his angry antagonist.
With his own keen shafts he cut off in a hundred fragments those of the
prince as also the latter's standard and bow. He then his antagonist's
driver. Then Dhrishtadyumna, smiling, took up another bow, and pierced
Drona with a keen shaft in the centre of the chest. Deeply pierced
therewith and losing his self-possession in that encounter, that mighty
bowman, then, with a sharp and broad-headed arrow, once more cut off
Dhrishtadyumna's bow. Indeed, the invincible Drona then cut off all the
weapons, O king, and all the bows that his antagonist had, with the
exception only of his mace and sword. Filled with rage, he then pierced
the angry Dhrishtadyumna, O chastiser of foes, nine keen arrows, capable
of taking the life of every foe. Then the mighty car-warrior
Dhrishtadyumna, of immeasurable soul, invoking into existence the Brahma
weapon, caused the steeds of his own car to be mingled with those of his
foes. Endued with the speed of the wind, those steeds that were red and
of the hue of pigeons, O bull of Bharata's race, thus mingled together,
looked exceedingly beautiful. Indeed, O king, those steeds thus mingled
together on the field of battle, looked beautiful like roaring clouds in
the season of rains, charged with lightning. Then that twice-born one of
immeasurable soul cut off the shaft-joints, the wheel-joints, and (other)
car-joints of Dhrishtadyumna. Deprived of his bow, and made carless and
steedless and driverless, the heroic Dhrishtadyumna, fallen into great
distress, grasped a mace. Filled with rage, the mighty car-warrior,
Drona, of unbaffled prowess, by means of a number of keen shafts, cut off
that mace, while it was on the point of being hurled at him. Beholding
his mace cut off by Drona with arrows, that tiger among men, (viz., the
Panchala prince), took up a spotless sword and a bright shield decked
with a hundred moons. Without doubt, under those circumstances, the
Panchala prince determined to make an end of that foremost of preceptors,
that high-souled warrior. Sometimes, sheltering himself in his car-box
and sometimes riding on his car-shafts, the prince moved about, uplifting
his swords and whirling his bright shield. The mighty car-warrior
Dhrishtadyumna, desirous of achieving, from folly, a difficult feat,
hoped to pierce the chest of Bharadwaja's son in that battle. Sometimes,
he stayed upon the yoke, and sometimes under the haunches of Drona's red
steeds. These movements of his were highly applauded by all the troops.
Indeed, while he stayed amid the trappings of the yoke or behind those
red steeds, Drona found no opportunity to strike him. All this seemed
exceedingly wonderful. The movements of both Drona and Prishata's son in
that battle resembled the fight of hawk careering through the welkin for
a piece of meat. Then Drona, by means of a dart pierced the white steeds
of his antagonist, one after another, not striking, however, the red ones
amongst them (that belonged to himself) [254]. Deprived of life, those
steeds of Dhrishtadyumna fell down upon the earth. Thereupon, the red
steeds of Drona himself, O king, where freed from the entanglements of
Dhrishtadyumna's car. Beholding his steeds slain by that foremost of
Brahmanas, Prishata's sons, that mighty car-warrior, that foremost of
fighters, could not brook it. Though deprived of his car, still that
foremost of all swordsmen, armed with his sword, sprang towards Drona, O
monarch, like Vinata's son (Garuda) making a swoop at a snake. The form,
O king, of Dhrishtadyumna at that time, when he sought to slay the son of
Bharadwaja, resembled the form of Vishnu himself in days of yore when at
the point of slaying Hiranyakasipu. He performed diverse evolutions, in
fact. O Kauravya, the son of Prishata, careering in that battle,
exhibited the well-known one and twenty different kinds of motion. Armed
with the sword, and shield in hand, Prishata's son wheeled about and
whirled his sword on high, and made side thrusts, and rushed forward, and
ran sideways, and leapt high, and assailed the flanks of his antagonists
and receded backwards, and closed with his foes, and pressed them hard.
Having practised them well, he also showed the evolutions called Bharata,
Kausika Satwata, as he careened in that battle for compassing the
destruction of Drona, Beholding those beautiful evolutions of
Dhrishtadyumna, as he careered on the field, sword and shield in hand,
all the warriors, as also the celestials assembled there, were filled
with wonder. The regenerate Drona then, shooting a thousand arrows in the
thick of fight, cut off the sword of Dhrishtadyumna as also his shield,
decked with a hundred moons. Those arrows that Drona shot, while fighting
from such a near point, were of the length of a span. Such arrows are
used only in close fight. None else have arrows of that kind, except
Kripa, and Partha, and Aswatthaman and Karna, Pradyumna and Yuyudhana;
Abhimanyu also had such arrows. Then the preceptor, desirous of slaying
his disciple who was unto him even as his own son, fixed on his
bow-string a shaft endued with great impetuosity. That shaft, however,
Satyaki cut off by means of ten arrows, in the very sight of thy son as
also of the high-souled Karna, as thus rescued Dhrishtadyumna who was on
the point of succumbing to Drona. Then Kesava and Dhananjaya beheld
Satyaki of prowess incapable of being baffled, who, O Bharata, was thus
careering in the car-tracks (of the Kuru warriors) and within the range
of the shafts of Drona and Karna and Kripa. Saying. 'Excellent,
Excellent!' both of them loudly applauded Satyaki of unfading glory, who
was thus destroying the celestial weapons of all those warriors. Then
Kesava and Dhananjaya rushed towards the Kurus. Addressing Krishna,
Dhananjaya said, 'Behold, O Kesava, that perpetuator of Madhu's race,
viz., Satyaki of true prowess, sporting before the preceptor and those
mighty car-warriors and gladdening me and the twins and Bhima and king
Yudhishthira. With skill acquired by practice and without insolence,
behold that enhancer of the fame of the Vrishnis, viz., Satyaki,
careering in battle, sporting the while with those mighty car-warriors.
All these troops, as also the Siddhas (in the welkin), beholding him
invincible in battle, are filled with wonder, and applauding him, saying,
'Excellent, Excellent!' Indeed, O king, the warriors of both armies all
applauded the Satwata hero, for his feats.'"



SECTION CXCIII

"Sanjaya said, 'Beholding those feats of the Satwata hero, Duryodhana and
others, filled with rage, quickly encompassed the grandson of Sini on all
sides. Kripa and Karna, of also thy sorts, O sire, in that battle,
quickly approaching the grandson of Sini, began to strike him with keen
arrows. Then king Yudhishthira, and the two other Pandavas, viz., the two
sons of Madri and Bhimasena of great might surrounded Satyaki (for
protecting him). Karna, and the mighty car-warrior Kripa, and Duryodhana
and others, all resisted Satyaki, pouring showers of arrows on him. The
grand son of Sini, however, contending with all those car-warriors,
baffled, O monarch, that terrible downpour of arrows, so suddenly created
by his foes. Indeed, in that dreadful battle, Satyaki, by means of his
own celestial weapons, duly resisted all those celestial weapons aimed at
him by those illustrious warriors. The field of battle became full of
many cruel sights upon that encounter of those royal combatants,
resembling that scene of yore when Rudra, filled with rage, had destroyed
all creatures. Human arms and heads and bows, O Bharata, and umbrellas
displaced (from cars), and yak-tails, were seen lying in heaps on the
field of battle. The earth became quickly strewn with broken wheels and
cars, and massive arms lopped off from trunks, and brave horsemen
deprived of life. And, O foremost one among the Kurus, large number of
warriors, mangled with falling arrows, were seen in that great battle to
roll and writhe on the ground in agony of the last spasms of death.
During the progress of that terrible battle, resembling the encounter in
days of old between the celestials and the Asuras, king Yudhishthira the
just, addressing his warriors, said, Putting forth all your vigour, rush,
ye great car-warriors, against the Pot-born! Yonder the heroic son of
Prishata is engaged with Drona! He is endeavouring to the utmost of his
might, to slay the son of Bharadwaja. Judging from the aspect he is
presenting in this great battle, it is evident that filled with rage, he
will today overthrow Drona. Uniting together, all of you fight with the
Pot-born.' Thus ordered by Yudhishthira, the mighty car-warriors of the
Srinjayas all rushed with great vigour to slay the son of Bharadwaja.
That mighty car-warrior, viz., Bharadwaja's son, quickly rushed against
those advancing warriors, knowing for certain that he would die. When
Drona, of sure aim, thus proceeded, the earth trembled violently. Fierce
winds began to blow, inspiring the (hostile) ranks with fear. Large
meteors fell, seemingly issuing out of the sun, blazing fiercely as they
fell and foreboding great terrors. The weapons of Drona, O sire, seemed
to blaze forth. Cars seemed to produce loud rattles, and steeds to shed
tears. The mighty car-warrior, Drona, seemed to be divested of his
energy, His left eye and left hand began to twitch. Beholding Prishata's
son, again, before him, and bearing in mind the words of the Rishis about
his leaving the world for heaven, he became cheerless. He then desired to
give up life by fighting fairly. Encompassed on all sides by the troops
of Drupada's son, Drona began to career in battle, consuming large
numbers of Kshatriyas. That grinder of foes, having slain four and twenty
thousand Kshatriyas, then despatched to Yama's abode ten times ten
thousand, by means of his shafts of keen points. Exerting himself with
care, he seemed to stand in that battle like a smokeless fire. For the
extermination of the Kshatriya race, he then had recourse to the Brahma
weapon. Then the mighty Bhima, beholding the illustrious and irresistible
prince of the Panchalas carless and weaponless, quickly proceeded towards
him. Beholding him striking at Drona from a near point, that grinder of
foes took up Dhrishtadyumna on his own car and said unto him, 'Save thee
there is no other man that can venture to fight with the preceptor. Be
quick to slay him. The burden of his slaughter rests upon thee.' Thus
addressed by Bhima, the mighty-armed Dhrishtadyumna speedily took up a
strong, a new and a superb bow capable of bearing a great strain. Filled
with rage, and shooting his arrows in that battle at the irresistible
Drona, Dhrishtadyumna covered the preceptor, desirous of withstanding
him. Those two ornaments of battle then, both foremost of fighters and
both filled with rage, invoked into existence the Brahma and diverse
other celestial weapons. Indeed, O king, Dhrishtadyumna covered Drona
with many mighty weapons in that encounter. Destroying all the weapons of
Bharadwaja's son, the Panchala prince, that warrior of unfading glory,
began to slay the Vasatis, the Sivis, the Valhikas and the Kurus, that
is, them, who protected Drona in that battle. Indeed, O king, shooting
showers of arrows on all sides, Dhrishtadyumna at that time looked
resplendent like the sun himself shedding his thousands of rays. Drona,
however, once more cut off the prince's bow and pierced the vitals of the
prince himself with many arrows. Thus pierced, the prince felt great
pain. Then Bhima, of great wrath, holding the car of Drona, O monarch,
slowly said these words unto him: If wretches amongst Brahmanas,
discontented with the avocations of their own order, but well-versed in
arms, did not fight, the Kshatriya order then would not have been thus
exterminated. Abstention from injury to all creatures hath been said to
be the highest of all virtues. The Brahmana is the root of that virtue.
As regards thyself, again, thou art the foremost of all persons
acquainted with Brahma. Slaying all those Mlecchas and other warriors,
who, however, are all engaged in the proper avocations of their order,
moved thereto by ignorance and folly, O Brahmana, and by the desire of
wealth for benefiting sons and wives; indeed, for the sake of an only
son, why dost thou not feel ashamed? He for whom thou hast taken up
weapons, and for whom thou livest, he, deprived of life, lieth today on
the field of battle, unknown to thee and behind thy back. King
Yudhishthira the just hath told thee this. It behoveth thee not to doubt
this fact.' Thus addressed by Bhima, Drona laid aside his bow. Desirous
of laying aside all his weapons also, Bharadwaja's son of virtuous soul
said aloud, 'O Karna, Karna, O great bowman, O Kripa, O Duryodhana, I
tell you repeatedly, exert yourselves carefully in battle. Let no injury
happen to you from the Pandayas. As regards myself, I lay aside my
weapons.' Saying these words, he began loudly to take the name of
Aswatthaman. Laying aside his weapons then in that battle, and sitting
down on the terrace of his car, he devoted himself to Yoga and assured
all creatures, dispelling their fears. Beholding that opportunity,
Dhrishtadyumna mustered all his energy. Laying down on the car his
formidable bow, with arrow fixed on the bow-string, he took up a sword,
and jumping down from his vehicle, rushed quickly against Drona. All
creatures, human beings and others, uttered exclamation of woe, beholding
Drona thus brought under Dhrishtadyumna's power. Loud cries of Oh and
Alas were uttered, as also those of Oh and Fie. As regards Drona himself,
abandoning his weapons, he was then in a supremely tranquil state. Having
said those words he had devoted himself to Yoga. Endued with great
effulgence and possessed of high ascetic merit, he had fixed his heart on
that Supreme and Ancient Being, viz., Vishnu. Bending his face slightly
down, and heaving his breast forward, and closing his eyes, and resting
ort the quality of goodness, and disposing his heart to contemplation,
and thinking on the monosyllable Om, representing. Brahma, and
remembering the puissant, supreme, and indestructible God of gods, the
radiant Drona or high ascetic merit, the preceptor (of the Kurus and the
Pandavas) repaired to heaven that is so difficult of being attained even
by the pious. Indeed, when Drona thus proceeded to heaven it seemed to us
that there were then two suns in the firmament. The whole welkin was
ablaze and seemed to be one vast expanse of equal light when the sun-like
Bharadwaja, of solar effulgence, disappeared. Confused sounds of joy were
heard, uttered by the delighted celestials. When Drona thus repaired to
the region of Brahman, Dhrishtadyumna stood, unconscious of it all,
beside him. Only we five amongst men beheld the high-souled Drona rapt in
Yoga proceed to the highest region of blessedness. These five were
myself, Dhananjaya, the son of Pritha, and Drona's son, Aswatthaman, and
Vasudeva of Vrishni's race, and king Yudhishthira the just, the son of
Pandu. Nobody else, O king, could see that glory of the wise Drona,
devoted to Yoga, while passing out of the world. In fact, all human
beings were unconscious of the fact that the preceptor attained to the
supreme region of Brahman, a region mysterious to the very gods, and one
that is the highest of all. Indeed, none of them could see the preceptor,
that chastiser of foes, proceed to the region of Brahman, devoted to Yoga
in the company of the foremost of Rishis, his body mangled with arrows
and bathed in blood, after he had laid aside his weapons. As regards
Prishata's son, though everybody cried fie on him, yet casting his eyes
on the lifeless Drona's head, he began to drag it. With his sword, then,
he lopped off from his foe's trunk that head,--his foe remained
speechless the while. Having slain Bharadwaja's son. Dhrishtadyumna was
filled with great joy, and uttered leonine shouts, whirling his sword. Of
a dark complexion, with white locks hanging down to his ears, that old
man of five and eighty years of age, used, for thy sake only, to career
on the field of battle with the activity of a youth of sixteen. The
mighty-armed Dhananjaya, the son of Kunti, (before Drona's head was cut
off) had said, 'O son of Drupada, bring the preceptor alive, do not slay
him. He should not be slain.' Even thus all the troops also had cried
out. Arjuna, in particular, melted with pity, had cried out repeatedly.
Disregarding, however, the cries of Arjuna as also these of all the
kings, Dhrishtadyumna stew Drona, that bull among men, on the terrace of
his car. Covered with Drona's blood, Dhrishtadyumna then Jumped from the
car down upon the ground. Looking red like the sun, he then seemed to be
exceedingly fierce. Thy troops beheld Drona slain even thus in that
battle. Then Dhrishtadyumna. that great bowman, O king, threw down that
large head of Bharadwaja's son before the warriors of thy army. Thy
soldiers, O monarch, beholding the head of Bharadwaja's son, set their
hearts on flight and ran away in all directions. Meanwhile Drona,
ascending the skies, entered the stellar path. Through the grace of the
Rishis Krishna (Dwaipayana), the son of Satyavati, I witnessed, O king,
the (true circumstances about the) death of Drona. I beheld that
illustrious one proceeding, after he had ascended the sky, like a
smokeless brand of blazing splendour. Upon the fall of Drona, the Kurus,
the Pandavas and the Srinjayas, all became cheerless and ran away with
great speed. The army then broke up. Many had been slain, and many
wounded by means of keen shafts. Thy warriors (in particular), upon the
fall of Drona, seemed to be deprived of life. Having sustained a defeat,
and being inspired with fear about the future, the Kurus regarded
themselves deprived of both the worlds. Indeed, they lost all
self-control. [255] Searching for the body of Bharadwaja's, son, O
monarch, on the field covered with thousands of headless trunks, the
kings could not find it. The Pandavas, having gained the victory and
great prospects of renown in the future, began to make loud sounds with
their arrows and conchs and uttered loud leonine roars. Then Bhimasena, O
king, and Dhrishtadyumna, the son of Prishata, were seen in the midst of
the (Pandava) host to embrace each other. Addressing the son of Prishata,
that scorcher of foes, viz., Bhima said, 'I will again embrace thee, O
son of Prishata, as one crowned with victory, when that wretch of a
Suta's son shall be slain in battle, as also that other wretch, viz.,
Duryodhana.' Having said these words, Bhimasena, the son of Pandu, filled
with transports of joy, caused the earth to tremble with slaps on his
armpits. Terrified by that sound, thy troops ran away from battle,
forgetting the duties of the Kshatriyas and setting their hearts on
flight. The Pandavas, having become victors, became very glad, O monarch,
and they felt great happiness, derived from the destruction of their foes
in battle.'"



SECTION CXCIV

"Sanjaya said, 'Upon the fall of Drona, O king, the Kurus, afflicted with
weapons, deprived of their leader, broken and routed, became filled with
exertion, and deprived of energy through grief. Uttering loud wails, they
grief, Seeing their foes (the Pandavas) prevailing over them, they
repeatedly trembled. Their eyes filled with tears, and hearts inspired
with fear, they became, O king, melancholy an cheerless, and destitute of
gathered round thy son. Covered with dust, trembling (with fear), casting
vacant looks on all sides, and their voice choked with fear, they
resembled the Daityas after the fall of Hiranyaksha in the days of yore.
Surrounded by them all, as if by small animals struck with fear, thy son,
unable to stay in their midst, moved away. Afflicted with hunger and
thirst, and scorched by the sun, thy warriors, then, O Bharata, became
exceedingly cheerless. Beholding the fall of Bharadwaja's son, which was
like unto the dropping of the sun down upon the earth, or the drying up
of the ocean, or the transplantation of Meru, or the defeat of Vasava,
beholding that act, incapable of being quietly witnessed, the Kauravas, O
king, fled away in fear,--terror lending them greater speed. The ruler of
the Gandharas Sakuni, beholding Drona of the golden car slain, fled with
the car-warriors of his division, with speed that was much greater. Even
the Suta's son fled away in fear, taking with him his own vast division,
that was retreating with great speed with all its standards. The ruler of
the Madras, viz., Salya, also, casting vacant looks around, fled away in
fear, taking with him his division, teeming with cars and elephants and
steeds. Saradwat's son, Kripa, too, fled away, saying, 'Alas. Alas,'
taking with him his division of elephants and foot-soldiers, the greater
part thereof having been slain. Kritavarman, O king, also fled away,
borne by his swift steeds, and surrounded by the remnant of his Bhoja,
Kalinga, Aratta, and Valhika troops. Uluka, O king, beholding Drona
slain, fled away with speed, afflicted with fear and accompanied by a
large body of foot-soldiers. Handsome and endued with youth, and reputed
for his bravery, Duhsasana, also, in great anxiety, fled away surrounded
by his elephant division. Taking with him ten thousand cars and three
thousand elephants, Vrishasena also fled with speed at the sight of
Drona's fall. Accompanied by his elephants and horses and cars, and
surrounded also by foot-soldiers, thy son, the mighty car-warrior,
Duryodhana, too, fled away, O king, taking with him the remnant of the
Samsaptakas whom Arjuna had not yet slaughtered. Susarman, O king, fled
away, beholding Drona slain. Riding on elephants and cars and steeds, all
the warriors of the Kaurava army fled away from the field, seeing Drona,
of golden car, slain. Some urging their sires on, some their brothers,
some their maternal uncles, some their sons, some their friends, the
Kauravas fled away. Others urging on their brethren in arms or, their
sisters' sons, their kinsmen, fled away on all sides. With dishevelled
hair, and accoutrements loosened, all fled away in such a manner that
even two persons could not be seen running together.--The Kuru army has
been totally destroyed,--even this was the belief of every body. Others
amongst thy troops, fled away, O king, throwing off their coats of mail.
The soldiers loudly called upon one another, O bull of Bharata's race,
saying,--'Wait, Wait, do not fly,' but none of them that said so
themselves stood on the field. Abandoning their vehicles and cars decked
with ornaments, the warriors, riding on steeds or using their legs, fled
away with great speed.

"While the troops, deprived of energy, were thus flying away with speed,
only Drona's son, Aswatthaman, like a huge alligator coming up against
the current of a stream, rushed against his foes. A fierce battle took
place between him and many warriors headed by Sikhandin and the
Prabhadrakas, the Panchalas, the Chedis, and the Kaikeyas. Slaying many
warriors of the Pandava army that were incapable of being defeated with
ease, and escaping with difficulty from the press of battle, that hero,
possessed of the tread of an infuriated elephant, saw the (Kaurava) host
running away, resolved on flight. Proceeding towards Duryodhana, Drona's
son, approaching the Kuru king, said, 'Why, O Bharata, are the troops
flying away as if in fear? Although flying away, thus, O monarch, why
dost thou not yet rally them in battle? Thyself, too, O king, dost not
seem to be in thy usual frame of mind. Upon the slaughter of that lion
among car-warriors, O monarch, hath thy force fallen into this plight. O
Kaurava, O king, all these that are headed (even) by Karna, wait not on
the field. In no battle fought before did the army fly away thus. Hath
any evil befallen thy troops, O Bharata?' Hearing these words of Drona's
son on that occasion, Duryodhana, that bull among kings, felt himself
unable to impart the bitter intelligence. Indeed, thy son seemed to sink
into an ocean of grief, like a foundered boat. Beholding Drona's son on
his car, the king became bathed in tears. Suffused with shame, O monarch,
the king then addressed Saradwat's son, saying, 'Blessed be thou, say
thou, before others, why the army is thus flying away'. Then Saradwat's
son, O king, repeatedly feeling great anguish, told Drona's son how his
sire had been slain.'

"Kripa said, 'Placing Drona, that foremost of car-warriors, at our head,
we commenced to fight with only the Panchalas. When the battle commenced,
the Kurus and the Somakas, mingled together, roared at one another and
began to strike down one another with their weapons. During the progress
of that battle the Dhartarashtras began to be thinned. Seeing this, thy
sire, filled with rage, invoked into existence a celestial weapon.
Indeed, Drona, that bull among men, having invoked the Brahma weapon,
slew his enemies with broad-headed arrows, by hundreds, and
thousands. [256] Urged by fate, the Pandavas, the Kaikeyas, the Matsyas,
and the Panchalas, O foremast of regenerate ones, approaching Drona's
car, began to perish. With his Brahma weapon, Drona despatched unto
Yama's abode a thousand brave warriors and two thousand elephants. Of a
dark complexion, with his gray locks hanging down to his ears, and full
five and eighty years old, the aged Drona used to careen in battle like a
youth of sixteen, When the enemy's troops were thus afflicted and the
kings were being slain, the Panchalas, though filled with desire of
revenge, turned back from the fight. When the enemy, turning back,
partially lost their order, that vanquisher of foes, (viz., Drona),
invoking celestial weapons into the existence, shone resplendent like the
risen sun. Indeed, thy valiant sire, getting into the midst of the
Pandavas, and having arrows for the rays that emanated from him,
resembled the midday sun at whom none could gaze. Scorched by Drona, as
if by the blazing sun, they became cheerless and deprived of their energy
and senses. Beholding them thus afflicted by Drona with his shafts, the
slayer of Madhu, desirous of victory to the son of Pandu, said these
words: 'Truly, this foremost of all wielders of arms, this leader of the
leaders is incapable of being vanquished in battle by the slayer of
Vritra himself. Ye sons of Pandu, laying aside righteousness, take care
of victory, so that Drona of the golden car may not slay all of you in
battle. I think he will not fight after the fall of Aswatthaman. Let some
man falsely tell him that Aswatthaman has been slain in battle.' Hearing
these words Kunti's son, Dhananjaya, approved them not. The advice,
however, met with the approval of all others, and even of Yudhishthira
with some difficulty. Then, Bhimasena, with a tinge of bashfulness, said
unto thy sire, 'Aswatthaman hath been slain.' Thy sire, however, did not
believe him. Suspecting the intelligence to be false, thy father, so
affectionate towards thee, enquired of Yudhishthira as to whether thou
wert really dead or not. Afflicted with the fear of a lie, solicitous at
the same time of victory, Yudhishthira, beholding a mighty elephant, huge
as a hill and called Aswatthaman, belonging to the Malava chief,
Indravarman, slain on the field by Bhima, approached Drona and answered
him, saying, 'He for whom thou wieldest weapons, he, looking upon whom
thou livest that ever dear son of thine, viz., Aswatthaman, hath been
slain, Deprived of life he lieth on the bare ground like a young lion.'
Aware fully of the evil consequences of falsehood, the king spoke those
words unto that best of Brahmans, indistinctly adding elephant (after
Aswatthaman). Hearing of the fall of his son, he began to wail aloud,
afflicted with grief, Restraining (the force of) his celestial weapons,
he fought not as before. Beholding him filled with anxiety, and almost
deprived of his senses by grief, the son of the Panchala king, of cruel
deeds, rushed towards him. Seeing the prince who had been ordained as his
slayer, Drona, verse in all truths about men and things, abandoned all
his celestial weapons and sat in Praya on the field of battle. Then
Prishata's son, seizing Drona's head with his left hand and disregarding
the loud admonitions of all the heroes, cut off that head.' Drona should
not be slain, even these were the words uttered from every side.
Similarly, Arjuna also, jumping down from his car, quickly ran towards
Prishata's son, with arms upraised and repeatedly saying, 'O thou that
art acquainted with the ways of morality, do not slay the preceptor but
bring him alive.' Though thus forbidden by the Kauravas as also by
Arjuna, Dhrishtadyumna killed thy father. For this, afflicted with fear,
the troops are all flying away. Ourselves also, for the same reason, in
great cheerlessness, O sinless one, are doing the same.'

"Sanjaya continued, 'Hearing of the slaughter of his sire in battle,
Drona's son, like a snake struck with the foot, became filled with fierce
wrath. And filled with rage, O sire, Aswatthaman blazed up in that battle
like a fire fed with a large quantity of fuel. As he squeezed his hands
and ground his teeth, and breathed like a snake, his eyes became red as
blood.'"



SECTION CXCV

"Dhritarashtra said, 'Hearing, O Sanjaya, of the slaughter, by
unrighteous means, of his aged sire, by Dhrishtadyumna, what, did the
valiant Aswatthaman say, he, that is, in whom human and Varuna and Agneya
and Brahma and Aindra and Narayana weapons are always present? Indeed,
learning that the preceptor, that foremost of virtuous men, had been
unrighteously slain by Dhrishtadyumna in battle, what did Aswatthaman
say? The high-souled Drona, having obtained the science of weapons from
Rama have imparted (a knowledge of) all the celestial weapons unto his
son desirous of seeing the latter adorned with all the accomplishments
(of a warrior). There is only one person in this world, viz., the son,
and none else, whom people desire to become superior to themselves. All
high-souled preceptors have this characteristic, viz., that they impart
all the mysteries of their science unto either sons or devoted disciples.
Becoming his sire's pupil. O Sanjaya, and obtaining all those mysteries
with every detail, the son of Saradwat's daughter has become a second
Drona, and a great hero. Aswatthaman is equal to Karna in knowledge of
weapons, to Purandara in battle, to Kartavirya in energy, and Vrihaspati
in wisdom. In fortitude, that youth is equal to a mountain, and in energy
to fire. In gravity, he is equal to an ocean, and in wrath, to the poison
of the snake. He is the foremost of all car-warriors in battle, a firm
bowman, and above all fatigue. In speed he is equal to the wind itself
and he careens in the thick of fight like Yama in rage. While his engaged
in shooting arrows in battle, the very earth becomes afflicted. Of
prowess incapable of being baffled, hero is never fatigued by exertions.
Purified by the Vedas and by vows, he is a thorough master of the science
of arms, like Rama, the son of Dasharatha. He is like the ocean,
incapable of being agitated. Hearing that the preceptor, that foremost of
righteous persons, had been unrighteously slain in battle by
Dhrishtadyumna, what, indeed, did Aswatthaman say? Aswatthaman hath been
ordained to be the slayer of Dhrishtadyumna, even as Yajnasena's son, the
prince of the Panchalas, was ordained to be the slayer of Drona. What,
Oh, did Aswatthaman say, hearing that his sire, the preceptor, had been
slain by the cruel, sinful, and mean Dhrishtadyumna of little foresight?'"



SECTION CXCVI

"Sanjaya said.. 'Hearing of the slaughter of his sire by Dhrishtadyumna,
of sinful deeds, Drona's son was filled with grief and rage, O bull among
men. Filled with rage, O king, his body seems to blaze forth like that of
the Destroyer while engaged in slaughtering creatures at the end of Yuga.
Repeatedly wiping his tearful eyes, and breathing hot sighs in rage, he
said unto Duryodhana, I have now learnt how my sire has been slain by
those low wretches after he laid aside his weapons, and how also has a
sinful act been perpetrated by Yudhishthira disguised in the grab of
virtue! [257] I have now heard of that unrighteous and exceedingly cruel
act of Dharma's son. Indeed, to those engaged in battle, either of the
two things must happen, viz., victory or defeat. Death in battle is
always to be applauded. That death, in battle, of a person engaged in
fight, which takes place under circumstances of righteousness, is not
deserving of grief, as has been observed by the sages. Without doubt, my
sire has gone to the region of heroes. He having met with such a death, I
should not grieve for him. The humiliation, however, of a seizure of his
locks, that he sustained in the very sight of all the troops, while he
was righteously engaged in battle, is tearing the very core of my heart.
Myself alive, my sire's locks were seized, why should sonless people then
entertain a desire of offspring? [258] People perpetrate unrighteous acts
or humiliate others, moved by lust or wrath or folly or hatred or levity.
The cruel and wicked-souled son of Prishata hath perpetrated this
exceedingly sinful act in total disregard of me Dhrishtadyumna,
therefore, shall surely suffer the dreadful consequence of that act, as
also the false-speeched son of Pandu, that has acted so wrongly. Today,
the earth shall certainly drink the blood of that king Yudhishthira the
just, who caused the preceptor, by an act of deceit to lay aside his
weapons. I swear by truth, O Kauraveya, as also by my religious acts,
that I shall never bear the burden of life if I fail to exterminate the
Panchalas. By every means I contend with the Panchalas in dreadful
strife. I shall certainly slay in battle Dhrishtadyumna, that perpetrator
of unrighteous deeds. Mild or violent, let the means be what they will, I
shall effect the destruction of all the Panchalas before peace becomes
mine. O Kaurava! O tiger among men, persons desire children so that
obtaining them they may be rescued from great fears both here and
hereafter. My sire, however, fell unto that plight, like a friendless
creature, although myself am alive, his disciple and son, resembling a
mountain (in might). Fie on my celestial weapons. Fie on my arms. Fie on
my prowess. Since Drona, although he had a son in me, had his locks
seized! I shall, therefore, O chief of the Bharatas, now achieve that by
which I may be freed from the debt I owe to my sire, now gone to the
other world. He that is good never indulges in self-praise. Unable,
however, to brook the slaughter of my sire, I speak of my prowess. Let
the Pandavas, with Janardana among them, behold my energy today, while I
grind all their troops, achieving what is done (by the destroyer himself)
at the end of the Yuga. Neither the gods, nor the Gandharvas, nor the
Asuras, the Uragas, and the Rakshasas, nor all the foremost of men, shall
today be able to vanquish me on my car in battle. There is none in the
world equal to me or Arjuna in knowledge of weapons. Entering into the
midst of the troops, like the sun himself in the midst of his blazing
rays, I shall today use my celestial weapons. Today, applied by me,
innumerable shafts, sped from my bow in dreadful battle, displaying their
terrible energy, I shall grind the Pandavas. Today, all the points of the
compass, O king will be seen by the warriors of our army shrouded with my
winged arrows of keen points, as if with torrents of rain. Scattering
showers of shafts on all sides with a loud noise, I shall overthrow my
foes, like a tempest felling trees. Neither Vibhatsu, nor Janardana, nor
Bhimasena, nor Nakula, nor Sahadeva, nor king Yudhishthira, nor
Prishata's wicked-souled son (Dhrishtadyumna), nor Sikhandin, nor
Satyaki, O Kauravya, knoweth that weapon which I have, along with the
mantras, for hurting and withdrawing it. Formerly on one occasion,
Narayana, assuming the from of a Brahmana, came to my father. Bowing unto
him, my father presented his offerings unto him in due form. Taking them
himself, the divine Lord offered to give him a boon. My father then
solicited that supreme weapon called Narayana. The divine Lord, the
foremost of all gods, addressing my sire, said, No man shall ever become
thy equal in battle. This weapon, however, O Brahmana, should never be
used in haste. It never comes back without effecting the destruction of
the foe. I know none whom it may not slay, O lord! Indeed, It would slay
even the unslayable. Therefore, it should not be used (without the
greatest deliberation). This mighty weapon, O scorcher of foes, should
never be hurled upon persons that abandon their cars or weapons in
battle, or upon those that seek for quarter or those that wield
themselves up. He who seeketh to afflict in battle the unslayable with
it, is himself exceedingly afflicted by it! [259]'--My sire thus received
that weapon. Then Lord Narayana, addressing myself also, said, 'With the
aid of this weapon, thou too shalt pour diverse showers of celestial
weapons in battle and blaze with energy in consequence of it. Having said
these words, the divine Lord ascended to heaven. Even this is the history
of the Narayana weapon which has been obtained by my sire's son. With
that I will rout and slay the Pandavas, the Panchalas, the Matsyas, and
the Kaikeyas, in battle, like Sachi's lord routing and slaying the
Asuras. My shafts, O Bharata, will fall upon the contending foes, in
those particular forms which I shall wish them to assume. Staying in
battle, I will pour showers of weapons as I desire. I will rout and slay
all the foremost of car warriors with sky-ranging arrows of iron-points.
Without doubt, I will shower innumerable battle-axes upon the foe. With
the mighty Narayana weapon, a scorcher of foes that I am, I will destroy
the Pandavas, causing an immense carnage amongst them. That wretch
amongst the Panchalas, (viz., Dhrishtadyumna), who is an injurer of
friends and Brahmanas and of his own preceptor, who is a deceitful wretch
of the most reprehensible conduct, shall never escape from me today with
life.' Hearing these words of Drona's son, the (Kuru) army rallied. Then
many foremost of men blew their gigantic conchs. And filled with delight,
they beat their drums and dindimas by thousands. The earth resounded with
loud noises, afflicted with the hoofs of steeds and the wheels of cars.
That loud uproar made the earth, and the firmament also echo with it.
Hearing that uproar, deep as the roll of the clouds, the Pandavas, those
foremost of car-warriors, uniting together, took counsel of one another.
Meanwhile, Drona's son, having said those words, O Bharata, touched water
and invoked the celestial weapon called the Narayana.'"



SECTION CXCVII

"Sanjaya said, 'When the weapon called Narayana was invoked, violent
winds began to blow with showers of rain, and peals of thunder were heard
although the sky was cloudless. The earth trembled, and the seas swelled
up in agitation. The rivers began to run in a contrary course. The
summits of mountains, O Bharata, began to split. Diverse animals began to
pass by the left side of the Pandavas. [260] Darkness set in, the sun
became obscure. Diverse kinds of carnivorous creatures began to alight on
the field in joy. The gods, the Danavas, and the Gandharvas, O monarch,
all became inspired with fear. Beholding that tremendous agitation (in
nature), all began to ask one another loudly about its cause. Indeed,
seeing that fierce and terrible weapon invoked by Drona's son, all the
kings, inspired with fear, felt great pain.'

"Dhritarashtra said, 'Tell me, O Sanjaya, what counsel was adopted by the
Pandavas for the protection of Dhrishtadyumna when they saw the Kauravas
once more advance to battle, rallied by Drona's son who was scorched by
grief and unable to brook the slaughter of his sire?'

"Sanjaya continued, 'Having behold before the Dhartarashtras fly away,
Yudhishthira, seeing them once more prepared for furious battle,
addressed Arjuna, saying, 'After the preceptor Drona had been slain in
battle by Dhrishtadyumna, like the mighty Asura, Vritra, by the wielder
of the thunderbolt, (the Kurus), O Dhananjaya, becoming cheerless, gave
up all hopes of victory. Desirous of saving themselves, all of them fled
away from battle. Some kings fled, riding on cars borne along irregular
course without Parshni drivers, and divested of standards and banners and
umbrellas, and with their Kuvaras and boxes broken, and all their
equipments displaced. Others, struck with panic and deprived of their
senses, themselves striking the steeds of their cars with their feet,
fled precipitately. Others, riding on cars with broken yokes and wheels
and Akshas, fled afflicted with fear. Others on horseback were carried
away, their bodies half displaced from their saddles. Others, dislodged
from their seats, and pinned by shafts to the necks of elephants, were
quickly carried away by those animals. Others wore trodden to death all
around by elephants, afflicted and mangled with arrows. Others, deprived
of weapons and divested of armour, fell from their vehicles and animal
down upon the earth. Others were cut by car-wheels, or crushed by steeds
and elephants. Others loudly calling after their sires and sons, fled
away in fear, without recognising one another, deprived of all energy by
grief. Some, placing their sons and sires and friends and brothers (on
vehicles) and taking off their armour, were seen washing them with water.
After the slaughter of Drona, (the Kuru) army, fallen into such a plight,
fled away precipitously. By whom then hath it been rallied? Tell me, if
thou knowest. The sound of neighing steeds and trumpeting elephants,
mingled with the clatter of car-wheels, is heard loud. These sounds, so
fierce, occuring in the Kuru ocean, are repeatedly swelling up and
causing my troops to tremble. This terrific uproar, making the hair stand
on end, that is now heard, would, it seems, swallow the three worlds with
Indra at their head. I think this terrible uproar is uttered by the
wielder of the thunderbolt himself. It is evident that upon the fall of
Drona, Vasava himself is approaching (against us) for the sake of the
Kauravas. Our hairs have stood on their ends, our foremost of
car-warriors are all afflicted with anxiety. O Dhanaujaya, hearing this
loud and terrible noise, I ask thee who is that mighty car-warrior, like
the lord of the celestials himself, that rallying this terrible and
swelling host, is causing it to return?'

"Arjuna said, 'He, relying upon whose energy the Kauravas, having
addressed themselves to the accomplishment of fierce feats, are blowing
their conchs and staying with patience, he about whom thou hast thy
doubts. O king, as to who he may be that is roaring so loud, having
rallied the Dhartarashtras after the fall of the disarmed preceptor, he,
who is endued with modesty, possessed of mighty arms, has the tread of an
infuriated elephant, owns a face like that of a tiger, always achieves
fierce feats, and dispels the fears of the Kurus, he upon whose birth
Drona gave away a thousand kine unto Brahmanas of high worth, he O king,
that is roaring so loud, is Aswatthaman. As soon as he was born, that
hero neighed like Indra's steed and caused the three worlds to tremble at
that sound. Hearing that sound, an invisible being, O lord, (speaking
audibly) bestowed upon him the name of Aswatthaman (the horse-voiced).
That hero, O son of Pandu, is roaring today. Prishata's son, by an
exceedingly cruel act, assailed Drona and took his life as if the latter
was without a preceptor. Yonder stayeth the preceptor of that Drona.
Since of the prince of the Panchalas seized my preceptor by the hair,
Aswatthaman, confident of his own prowess, will never forgive him. Thou,
O monarch, hath told thy preceptor a falsehood for the sake of kingdom!
Although thou art acquainted with the dictates of righteousness, thou
hast yet perpetrated a very sinful act. Thy ill fame, in consequence of
the slaughter of Drona, will be eternal in the three worlds with their
mobile and immobile creatures, like Rama's in consequence of the
slaughter of Bali! [261] About thyself, Drona had thought, 'The son of
Pandu is possessed of every virtue; he is, besides, my disciple. He will
never speak an untruth to me.' Thinking so, he gave credence to what thou
hadst said. Although in speaking of Aswatthaman's death thou hadst added
the world elephant, yet thy answer to the preceptor was, after all, an
untruth in the garb of truth. Thus told by thee, the puissant Drona laid
aside his weapons and, as thou sawest, became indifferent (to
everything), exceedingly agitated, and almost deprived of his senses. It
was even a disciple who, abandoning all morality, thus slew his own
preceptor, full of affection for his son, while, indeed, that preceptor
was filled with grief and unwilling to fight. Having caused him, who had
laid his weapons to be unrighteously slain, protect the son of Prishata
if thou canst, with all thy counsellors. All of us, uniting together,
shall not be able to protect Prishata's son today, who will be assailed
by the preceptor's son in wrath and grief. That superhuman being who is
in that habit of displaying his friendship for all creatures, that hero,
hearing of the seizure of his sire's locks, will certainly consume us all
in battle today. Although I cried repeatedly at the top of my voice for
saving the preceptor's life, yet, disregarding my cries and abandoning
mortality, a disciple took the life of that preceptor. All of us have
passed the greater part of our lives. The days that remain to us are
limited. This exceedingly unrighteous act that we have perpetrated has
stained that remnant. In consequence of the affection he bore to us, he
was a sire unto us. According to the dictates of the scriptures also, he
was a sire unto us. Yet he, that preceptor of ours, has been slain by us
for the sake of short-lived sovereignty. Dhritarashtra, O king, had given
unto Bhishma and Drona the whole earth, and what was still more valuable,
all his children. Though honoured by our foe thus, and though he had
obtained such wealth from him, the preceptor still loved us as his own
children. Of unfading energy and prowess, the preceptor has been slain,
only because, induced by thy words he had laid aside his weapons. While
engaged in fight he was incapable of being slain by Indra himself. The
preceptor was venerable in years and always devoted to our welfare. Yet
unrighteous that we are, and stained with a levity of behaviour, we
scrupled not to injure him. Alas, exceedingly cruel and very heinous has
been the sin that we have committed, for, moved by the desire of enjoying
the pleasures of sovereignty, we have slain that Drona. My preceptor had
all along been under the impression that in consequence of my love for
him, I could, (for his sake) abandon all,--sire, brother, children, wife
and life itself. And yet moved by the desire of sovereignty, I interfered
not when he was about to be slain. For this fault, O king, I have, O
lord, already sunk into hell, overcome with shame. Having, for the sake
of kingdom, caused the slaughter of one who was a Brahmana, who was
venerable in years, who was my preceptor, who had laid aside his weapons,
and who was then devoted, like a great ascetic, to Yoga, death has become
preferable to me to life!'



SECTION CXCVIII

"Sanjaya said, 'Hearing these words of Arjuna, the mighty car-warriors
present there said not a single word, O monarch, agreeable or
disagreeable, unto Dhananjaya. Then the mighty-armed Bhimasena, filled
with wrath, O bull of Bharata's race, reproaching Kunti's son, Arjuna,
said these words, 'Thou preachest truths of morality like an anchorite
living in the woods or a Brahmana of rigid vows and senses under complete
control. A person is called a Kshatriya because he rescues others from
wounds and injuries. Being such, he must save himself from wounds and
injuries. Showing forgiveness towards the three that are good (viz., the
gods, the Brahmanas, and preceptor), a Kshatriya, by doing his duties,
soon wins the earth as also piety and fame and prosperity. [262] Thou, O
perpetuator of thy race, art endued with every attribute of a Kshatriya.
It does not, therefore, look well for thee to speak like an ignorant
wight. O son of Kunti, thy prowess is like that of Sakra himself, the
lord of Sachi. Thou dost not transgress the bounds of morality like the
ocean that never transgresses its continents. Who is there that would not
worship thee, seeing that thou seekest virtue, having abandoned the wrath
cherished by thee for thirteen years? By good luck, O sire, thy heart
today followeth in the wake of virtue. O thou of unfading glory, by good
luck, thy understanding inclineth towards compassion. Though, however,
thou art inclined to adopt the path of virtue, thy kingdom was snatched
from thee most unrighteously. Dragging the wife Draupadi to the assembly,
thy foes insulted her. Clad in barks of trees and skins of animals, all
of us were exiled to the woods, and though we were undeserving of that
plight, our foes nevertheless compelled us to endure it for thirteen
years. O sinless one, thou hast forgiven all these circumstances, every
one of which demands the exhibition of wrath. Wedded as thou art to
duties of a Kshatriya, thou hast quietly borne these. Remembering all
those acts of unrighteousness, I came here with thee for avenging myself
of them. (When, however, I see that thou art so indifferent, why), I
myself will slay those low wretches that despoiled us of our kingdom.
Thou hadst formerly said these words, viz., Addressing ourselves to
battle, we will exert to the utmost extent of our abilities. Today,
however, thou reproachest us. Thou now seekest, virtue. Those words,
therefore, that thou saidst formerly were untrue. We are already
afflicted with fear. Thou cuttest, however, the very core of our hearts
with these thy words, O crusher of foes, like one pouring acid upon the
sores of wounded men. Afflicted with thy wordy darts, my heart is
breaking. Thou art virtuous, but thou dost not know in what righteousness
truly consists, since thou applaudest neither thyself nor us, though all
of us are worthy of applause. When Kesava himself is here, praisest thou
the son of Drona, a warrior that does not come up to even a sixteenth
part of thyself, O Dhanajaya, confessing thy own faults, why dost thou
not feel shame? I can rend asunder this earth in rage, or split the very
mountains in whirling that terrible and heavy mace of mine, decked with
gold. Like the tempest, I can break down gigantic trees looking like
hills. I can, with my arrows, rout the united celestials with Indra at
their head, together with all the Rakshasas, O Partha, and the Asuras,
the Uragas and human beings. Knowing me, thy brother, to be such, O bull
among men, it behoveth thee not, O thou of immeasurable prowess, to
entertain any fear about Drona's son. Or, O Vibhatsu, stand thou here,
with all these bulls amongst men. Alone and unsupported, I shall, armed
with my mace, vanquish this one in great battle.' After Bhima had ended,
the son of the Panchala king, addressing Partha, said these words, like
Hiranyakasipu (the leader of the Daityas) unto the enraged and roaring
Vishnu, [263] 'O Vibhatsu, the sages have ordained these to be the duties
of Brahmanas, viz., assisting at sacrifices, teaching, giving away,
performance of sacrifices, receiving of gifts, and study as the sixth. To
which of these six was that Drona devoted who has been stain by me?
Fallen off from the duties of his own order and practising those of the
Kshatriya order, that achiever of wicked deeds used to stay us by means
of superhuman weapons. Professing himself to be a Brahmana, he was in the
habit of using irresistible illusion. By an illusion itself hath he been
slain today. O Partha, what is there that is improper in this? Drona
having been thus punished by me, if his son, from rage, uttereth loud
roars, what do you lose by that? I do not think it at all wonderful that
Drona's son, urging the Kauravas to battle, will cause them to be slain,
unable to protect them himself. Thou art acquainted with morality. Why
then dost thou say that I am a slayer of my preceptor? It was for this
that I was born as a son to the king of the Panchalas, having sprung from
the (sacrificial) fire. How, O Dhananjaya, you call him a Brahmana or
Kshatriya, with whom, while engaged in battle, all acts, proper and
improper, were the same? O foremost of men, why should not he be slain,
by any means in our power, who, deprived of his senses in wrath, used to
slay with the Brahma weapons even those that were unacquainted with
weapons? He that is unrighteous is said by those that are righteous to be
equal to poison. Knowing this, O thou that art well versed with the
truths of morality, why dost thou, O Arjuna, reproach me? That cruel
car-warrior was seized and slain by me. I have done nothing that is
worthy of reproach. Why then, O Vibhatsu, dost thou not congratulate me?
O Partha, I have cut off that terrible head, like unto the blazing sun or
virulent poison or the all-destroying Yuga fire, of Drona. Why then dost
thou not applaud an act that is worthy of applause? He had slain in
battle only my kinsmen and not those of any one else. I say that having
only cut off his head, the fever of my heart hath not abated. The very
core of my heart is being pierced for my not having thrown that head
within the dominion of the Nishadas, like that of Jayadratha! [264] It
hath been heard, O Arjuna, that one incurreth sin by not slaying his
foes. Even this is the duty of a Kshatriya, viz., to slay or be slain.
Drona was my foe. He hath been righteously slain by me in battle, O son
of Pandu, even as thou hast slain the brave Bhagadatta, thy friend.
Having slain thy grandsire in battle, thou regardest that act to be
righteous. Why then shouldst thou regard it unrighteous in me for my
having slain my wretched foe? In consequence of our relationship, O
Partha, I cannot raise my head in thy presence and am like a prostrate
elephant with a ladder against his body (for helping puny creatures to
get on his back). It, therefore, behoveth thee not to reproach me. I
forgive all the faults of thy speech, O Arjuna, for the sake of Draupadi
and Draupadi's children and not for any other reason. It is well known
that my hostility with the preceptor has descended from sire to son. All
persons in this world know it. Ye sons of Pandu, are ye not acquainted
with it? The eldest son of Pandu hath not been untruthful in speech. I
myself, O Arjuna, am not sinful. The wretched Drona was a hater of his
disciples. Fight now. Victory will be thine.'"



SECTION CXCIX

"Dhritarashtra said, 'That illustrious person who had duly studied the
Vedas with all their branches, he, in whom the entire science of arms and
modesty had dwelt, he through whose grace many foremost of men are still
capable of achieving superhuman feats which the very gods cannot achieve
with care, alas, when he, viz., that Drona, that son of a great Rishi was
insulted in the sight of all by the low, wicked, mean minded and sinful
Dhrishtadyumna, that slayer of his own preceptor, was there no Kshatriya
who felt called upon to display his wrath? Fie on the Kshatriya order,
and fie on wrath itself! Tell me, O Sanjaya, what the sons of Pritha, as
also all the other royal bowmen in the world, hearing of Drona's
slaughter, said unto the prince of Panchala.'

"Sanjaya said, 'Hearing these words of Drupada's son, of crooked deeds,
all the persons present there, O monarch, remained perfectly silent.
Arjuna, however, casting oblique glances upon Prishata's son, seemed,
with tears and sighs, to reproach him, saying, 'Fie, fie.' Yudhishthira
and Bhima and the twins and Krishna and the others stood bashfully.
Satyaki, however, O king, said these words, 'Is there no man here that
would, without delay, slay this sinful wight, this lowest of men, who is
uttering such evil speeches? The Pandavas are all condemning thee for
this sinful act of thine, like Brahmanas condemning a person of the
Chandala class. Having committed such a heinous act, having incurred the
censures of all honest men, art thou not ashamed to open thy lips in the
midst of such a respectable assembly? O despicable wretch, why did not
thy tongue and head split into a hundred fragments while thou wert about
to slay thy own preceptor? Why wert thou not struck down by that act of
sin? Since, having perpetrated such a sinful act, again applauding
thyself in the midst of human beings, thou incurrest the censures of the
Parthas and all the Andhakas and the Vrishnis. Having perpetrated such an
atrocious act, thou art again displaying such hatred towards the
preceptor. For this thou deservest death at our hands. There is no use in
keeping thee alive for even a single moment. Who is there, save thee, O
wretch, that would cause the death of the virtuous preceptor, seizing him
by his locks? Having obtained thee, O wretch, thy ancestors, for seven
generations and thy descendants also for seven generations, deprived of
fame, have sunk into hell, Thou hast charged Partha, that bull among men,
with the slaughter of Bhishma. The latter, however, viz., that
illustrious personage, himself accomplished his own death. Truly
speaking, the uterine brother, (viz., Sikhandin), that foremost of all
sinners, was the cause of Bhishma's death. There is none in the world
that is more sinful than the sons of the Panchala king. Thy father had
created Sikhandin for the destruction of Bhishma. As regards Arjuna, he
had only, protected Sikhandin while Sikhandin became the cause of the
illustrious Bhishma's death. Having got thee that is condemned by all
righteous men, and thy brother, amongst them, the Panchalas have fallen
off from righteousness, and stained with meanness, have become haters of
friends and preceptors. If thou again speakest such words in my presence,
I shall then break with this mace of mine that is as strong as the
thunderbolt. Beholding thee that art the slayer of a Brahmana, since thou
art guilty of nothing less than the slaughter of a Brahmana., people have
to look at the sun for purifying themselves. Thou wretch of a Panchala, O
thou of wicked conduct, speaking all of my preceptor first and then of my
preceptor's preceptor, art thou not ashamed? [265] Wait, wait! Bear thou
but one stroke of this my mace! I myself will bear many strokes of
thine.' Thus rebuked by the Satwata hero, Prishata's son, filled with
rage, smilingly addressed the angry Satyaki in these harsh words.'

"Dhrishtadyumna said, 'I have heard thy words, O thou of Madhu's race,
but I have forgiven thee. Being thyself unrighteous and sinful, desirest
thou to rebuke them that are righteous and honest? Forgiveness is
applauded in the world. Sin, however, does not deserve forgiveness. He
that is of sinful soul regards the forgiving person powerless. Thou art a
wretch in thy behaviour. Thou art of sinful soul. Thou art wedded to
unrighteousness. Thou art censurable in every respect, from the tip of
thy toe to the end of their hair. Desirest thou still to speak ill of
others? What can be more sinful than that act of thine, viz., thy
slaughter of the armless Bhurisravas while sitting in Praya, although
thou wert with the aid of celestial weapons. He had laid aside his
weapons and I slew him. O thou of crooked heart, what is there in that
act that is improper? How can he, O Satyaki, blame such an act who
himself has in Praya like an ascetic, and whose arms had been cut off by
another? That valiant enemy of thine had displayed his prowess having
struck thee with his foot and thrown thee down on the earth. Why didst
thou not then slay him, showing thy manliness? When Partha, however, had
already vanquished him, it was then that thou, acting most unrighteously,
didst kill the brave and valiant Somadatta's son. When Drona had sought
to rout the forces of the Pandavas, then I proceeded, shooting thousands
of arrows. Having thyself acted in such a way, like a Chandala, and
having thyself become worthy of reproach, desirest thou to reproach me in
such harsh words? Thou art a perpetrator of evil deeds, and not I, O
wretch the Vrishni race! Thou art the abode of all sinful deeds. Do not
again blame me. Be silent. It behoveth thee. Don't say anything unto me
after this. This is the reply I give thee with my lips. Don't say
anything more. If, from folly, thou repeatest such harsh words, I shall
then, in battle, despatch thee, with my arrows, to Yama's abode. By
righteousness alone, O fool, one cannot vanquish his enemies. Listen now
to the unrighteous acts of the Kurus also. Pandu's son, Yudhishthira was
some time back unrighteously deceived by them. O Satyaki, Draupadi also
was persecuted by them unrighteously. The Pandavas, with Krishna in their
company, were also exiled and they were robbed of their all, O fool, most
unrighteously. By an act of unrighteousness, again, has the ruler of the
Madras been withdrawn from us by the enemy. By an act of unrighteousness
also was the son of Subhadra slain. On this side, it was by an act of
unrighteousness that Bhishma, the Kuru grandsire, was slain. Bhurisravas,
too, was, by an act of unrighteousness, slain by thee that art so
acquainted with righteousness. Even thus have the enemy, as also the
Pandavas, acted in this battle. Possessed of courage and acquainted with
morality, all of them, O Satwata, have acted thus, for gaining victory.
High morality is difficult of ascertainment. Similarly, immorality also
can with difficulty be comprehended. Fight now with the Kauravas, without
returning to the home of thy fathers.'

"Sanjaya continued, 'Hearing these harsh and cruel words (from
Dhrishtadyumna's lips), the blessed Satyaki began to tremble from head to
foot. With rage his eyes assumed the hue of copper. Keeping his bow then
upon his car, he grasped his mace, sighing like a Snake. Rushing, then,
towards the prince of the Panchalas, he said unto him in great wrath, 'I
will not speak harshly to thee, but I will slay thee, deserving as thou
art of slaughter.' Seeing the mighty Satyaki rushing, from wrath and
desire of revenge, at the Panchala prince, like Yama against one like his
own self, the mighty Bhima, urged by Vasudeva, quickly jumped down from
his car and seized him with his arms. Endued with great strength,
Satyaki, who was rushing in great wrath, proceeded for a few steps,
forcibly dragging after him the mighty son of Pandu who was endeavouring
to hold him back. Then Bhima firmly planting his feet stopped at the
sixth step that foremost of strong men, viz., that bull of Sini's race.
Then Sahadeva, O king, jumping down from his own car, addressed Satyaki,
thus held fast by the strong arms of Bhima, in these words, 'O tiger
among men, O thou of Madhu's race, we have no friends dearer to us than
the Andhakas, the Vrishnis and the Panchalas. So also the Andhakas and
the Vrishnis, particularly Krishna, cannot have any friends dearer than
ourselves. The Panchalas, also, O thou of Vrishni's race, even if they
search the whole world to the confines of the sea, have no friends dearer
to them than the Pandavas and the Vrishnis. Thou art even such a friend
to this prince; and he also is a similar friend to thee. Ye all are to us
even as we are to you. Acquainted as thou art with all duties,
remembering now the duties thou owest to friends, restrain this wrath of
thine, that has the prince of the Panchalas for its object. Be calm, O
foremost one of Sini's race! Forgive the son of Prishata, and let
Prishata's son also forgive thee. Ourselves also will practise
forgiveness. What is there that is better than forgiveness?'

"While the scion of Sini, O sire, was thus being pacified by Sahadeva,
the son of the Panchala king, smiling, said these words, 'Release Sini's
grandson, O Bhima who is so proud of his prowess in battle. Let him come
at me like the wind assailing the mountains, till, with my keen arrows, O
son of Kunti, I quell his rage and desire for battle and take his life.
Yonder come the Kauravas. I shall (after staying Satyaki) achieve this
great task of the Pandavas that has presented itself. Or let Phalguna
resist all the enemies in battle. As regards myself, I will fell this
one's head with my arrows. He taketh me for the armless Bhurisravas in
battle. Release him. Either I will slay him or he will slay me.' Hearing
these words of the Panchala prince, the mighty Satyaki held fast in
Bhima's clasp, sighing like a snake, began to tremble. Both of them,
endued with great might and possessed of powerful arms, began to roar
like a couple of bulls. Then Vasudeva, O sire, and king Yudhishthira the
just, with great effort, succeeded in pacifying those heroes. Having
pacified those two great bowmen, those two heroes, whose eyes had become
blood-red with rage, all the Kshatriyas (of the Pandava) army proceeded
against the warriors of the hostile army for battle.'



SECTION CC

"Sanjaya said, 'Then Drona's son began to cause a great carnage amongst
his foes in that battle, like the Destroyer himself at the end of the
Yuga. Slaying his enemies by means of his broad-headed arrows,
Aswatthaman soon piled a mountain there of the dead. The standards of
cars formed its trees; and weapons its pointed summits; the lifeless
elephants formed its large rocks; the steeds, its Kimpurushas; and bows,
its creepers and plants. And it resounded with the cries of all
carnivorous creatures, that constituted its feathery population. And the
spirits that walked there formed its Yakshas [266]. Then roaring aloud, O
bull of Bharata's race, Aswatthaman once more repeated his vow in the
hearing of thy son, thus, 'Since Kunti's son, Yudhishthira, assuming only
the outward garb of virtue, had caused the preceptor who was
(righteously) engaged in battle to lay aside his weapons, I shall, in his
very sight, rout and destroy his army. Having mangled all his troops, I
shall, then, slay the sinful prince of the Panchalas. Indeed, I shall
slay all of them, if they contend with me in battle. I tell thee truly,
therefore, rally thou thy troops.' Hearing these words of Aswatthaman,
thy son rallied the troops, having dispelled their fears with a loud
leonine, roar. The encounter, then, O king, that once more took place
between the Kuru and the Pandava armies, became as terrible as that of
two oceans at full tide. The terrified Kauravas had their fears dispelled
by Drona's son. The Pandus and the Panchalas had become fierce in
consequence of Drona's slaughter. Great was the violence of that
collision, on the field of battle, between those warriors, all of whom
were cheerful and filled with rage and inspired with certain hopes of
victory. Like a mountain, striking against a mountain, or an ocean
against an ocean, O monarch, was that collision between the Kurus and the
Pandavas. Filled with joy, the Kuru and the Pandava warriors beat
thousands of drums. The loud and stunning uproar that arose from among
those troops resembled that of the ocean itself while churned (of old by
the gods and the Danavas). Then Drona's son, aiming at the host of the
Pandavas and the Panchalas, invoked the weapon called Narayana. Then
thousands of arrows with blazing mouths appeared in the welkin,
resembling snakes of fiery mouths, that continued to agitate the
Pandavas. In that dreadful battle, those shafts, O king, like the very
rays of the sun in a moment shrouded all the points of the compass, the
welkin, and the troops. Innumerable iron balls also, O king, then
appeared, like resplendent luminaries in the clear firmament. Sataghnis,
some equipped with four and some with two wheels, and innumerable maces,
and discs, with edges sharp as razor and resplendent like the sun, also
appeared there. Beholding the welkin densely shrouded with those weapons,
O bull of Bharata's race, the Pandavas, the Panchalas, and the Srinjayas,
became exceedingly agitated. In all those places, O ruler of men, where
the great car-warriors of the Pandavas contended in battle, that weapon
became exceedingly powerful. Slaughtered by the Narayana weapon, as if
consumed by a conflagration, the Pandava troops were exceedingly
afflicted all over the field in that battle. Indeed, O lord, as fire
consumeth a heap of dry grass in summer, even so did that weapon consume
the army of the Pandus. Beholding that weapon filling every side, seeing
his own troops destroyed in large numbers, king Yudhishthira the just, O
lord, became inspired with great fright. Seeing his army in course of
flight and deprived of its senses, and beholding Parthas standing
indifferent, Dharma's son said these words, 'O Dhrishtadyumna, fly away
with your Panchala troops. O Satyaki, you also go away, surrounded by the
Vrishnis and the Andhakas. Of virtuous soul, Vasudeva will himself seek
the means of his own safety. He is competent to offer advice to the whole
world. What need is there of telling him what he should do? We should not
any longer fight. I say so unto all the troops. As regards myself, I
will, with all my brothers ascend a funeral pile. Having crossed the
Bhishma and the Drona oceans in this battle, that are incapable of being
crossed by the timid, shall I sink with all my followers in the vestige,
represented by Drona's son, of a cow's hoof? Let the wishes of king
Duryodhana be crowned with success today, for I have today slain in
battle the preceptor, that always cherished such friendly feelings
towards us, that preceptor, who, without protecting, caused that child
unacquainted with battle, viz., the son of Subhadra, to be slain by a
multitude of wicked warriors, that preceptor, who with his son, sat
indifferently, without answering, when Krishna in such distress, dragged
into the assembly and sought to be made a slave, asked him to say the
truth, that preceptor, who, white all the other warriors were fatigued,
cased Duryodhana in invulnerable armour when the latter desired to slay
Phalguna and who, having cased him so, appointed him to protect
Jayadratha, who, being acquainted with the Brahma weapon, scrupled not to
exterminate the Panchalas, headed by Satyajit, that had exerted
themselves for my victory, that preceptor, who, whilst we were being
unrighteously exiled from our kingdom, freely told us to go into the
woods although he had been solicited by our friends to withhold his
permission [267]. Alas, that great friend of our hath been slain! For his
sake, I will, with my friends, lay down my life. After Kunti's son,
Yudhishthira had said this, he of Dasarha's race, (viz., Kesava) quickly
forbidding the troops, by motion of his arms, to fly away said these
words, Speedily lay down your weapons, all of you, and alight from your
vehicles. Even this is the means ordained by the illustrious one, (viz.,
Narayana himself) for baffling this weapon. Come down on the earth, all
of you from your elephants and steeds and cars. If you stand weaponless
on the earth, this weapon will not slay you. In those places where you
will fight for quelling the force of this weapon the Kauravas will become
more powerful than you. Those men, however, that will throw down their
weapons and alight from their vehicles, will not in this battle, be slain
by this weapon. They, however, that will, even in imagination, contend
against this weapon, will all be slain even if they seek refuge deep
beneath the earth'. The warriors of the Pandava army, hearing, O Bharata,
these words of Vasudeva, threw their weapons and drove away from their
hearts all desire of battle. Then Bhimasena, the son of Pandu, beholding
the warriors about to abandon their weapons, said these words, O king,
gladdening them all: 'None should lay down his weapons here. I shall,
with my shafts, oppose this weapon of Drona's son. With this heavy mace
of mine, that is decked with gold, I shall career in this battle like the
Destroyer himself, quelling this weapon of Drona's son. There is no man
here that is equal to me in prowess, even as there is no luminary in the
firmament that is equal to the sun. Beholding these two strong arms of
mine like unto the trunks of a couple of mighty elephants, capable of
pulling down the mountain of Himavat. I am the one person here that
possesses the might of the thousand elephants. I am without a peer, even
as Sakra is known to be in heaven among the celestials. Let people
witness today the prowess of these two arms of my broad-chested self,
while engaged in baffling the bright and blazing weapon of Drona's son.
If there be none (else) capable of contending against the Narayana
weapon, even I shall contend against it today in the very sight of all
the Kurus and the Pandavas. O Arjuna, O Vibhatsu, thou shouldst not lay
Gandiva aside. A stain will then attach to thee like that of the moon.'
Thus addressed Bhima, Arjuna said, O Bhima, even this is my great vow,
viz., that my Gandiva shall not be used against the Narayana weapon,
kine, and Brahmanas. Thus answered by Arjuna, Bhima, that chastiser of
foes, riding on his car of solar effulgence, whose rattle, besides,
resembled the roar of the clouds, rushed against the son of Drona. Endued
with great energy and prowess, the son of Kunti, in consequence of his
extreme lightness of hand, within the twinkling of an eye, covered
Aswatthaman with a shower of weapons. Then Drona's son, smiling at the
rushing Bhima and addressing him (in proper words) covered him with
arrows, inspired with mantras and equipped with blazing points. Shrouded
with those shafts that vomited fire and resembled snakes of blazing
mouths, as if covered with sparks of gold. The form, O king, of Bhimasena
in that battle looked like that of a mountain in the evening when covered
with fire. That weapon of Drona's son, directed against Bhimasena
increased in energy and might, O king, like a conflagration assisted by
the wind. Beholding that weapon of terrible energy thus increasing in
might, a panic entered the hearts of all the combatants of the Pandava
army with the exception of Bhima. Then all of them, throwing down their
weapons on the earth, alighted from their cars and steeds. After they had
thrown their weapons and alighted from their vehicles, that weapon of
exceeding energy fell upon the head of Bhima. All creatures, especially
the Pandavas, uttered cries of Oh and Alas, beholding Bhimasena
overwhelmed by the energy of that weapon.'"



SECTION CCI

"Sanjaya said, "Beholding Bhimasena overwhelmed by that weapon,
Dhananjaya, for baffling its energy, covered him with the Varuna weapon.
In consequence of the lightness of Arjuna's arms, and owing also to the
fiery force that shrouded Bhima, none could see that the latter had been
covered with the Varuna weapon. Shrouded with the weapon of Drona's son,
Bhima, his steeds, driver, and car became incapable of being gazed at,
like a fire of blazing flame in the midst of another fire. As at the
close of the night, O king, all the luminaries run towards the Asta hill,
even so the fiery shafts (of Aswatthaman) all began to proceed towards
Bhimasena's car. Indeed, Bhima himself, his car, steeds, and driver, O
sire, thus shrouded by Drona's son seemed to be in the midst of a
conflagration. As the (Yuga) fire consuming the entire universe with its
mobile and immobile creatures when the hour of dissolution comes, at last
enters the mouth of the Creator, even so at the weapon of Drona's son
began to enter the body of Bhimasena. As one cannot perceive a fire if it
penetrates into the sun or the sun if it enters into a fire, even so none
could perceive that energy which penetrated into Bhima's body. Beholding
that weapon thus investing Bhima all around, and seeing Drona's son
swelling with energy and might, the latter being then without an
antagonist, and observing also that all the warriors of the Pandava army
had laid down their weapons and that all the mighty car-warriors of that
host headed by Yudhishthira had turned away their faces from the foe,
those two heroes, viz., Arjuna and Vasudeva, both endued with great
splendour, quickly alighting from their car, ran towards Bhima. Those two
mighty men, diving into that energy born of the might of Aswatthaman's
weapon, had resorted to the power of illusion. The fire of that weapon
consumed them not, in consequence of their having laid aside their
weapons, as also in consequence of the force of the Varuna weapon, and
owing also to the energy possessed by themselves. Then Nara and Narayana,
for the pacification of Narayana weapon, began forcibly to drag Bhima and
all his weapons. Thus dragged by them, Kunti's son, that mighty
car-warrior, began to roar aloud. Thereupon, that terrible and invincible
weapon of Drona's son began to increase (in might and energy). Then
Vasudeva, addressing Bhima, said, 'How is it, O son of Pandu, that though
forbidden by us, thou, O son of Kunti, dost not yet abstain from battle?
If the Kurus could now be vanquished in battle, then we, as also all
these foremost of men, would certainly have continued to fight. Behold,
all the warriors of thy host have alighted from their cars. For this
reason, O son of Kunti, do thou also come down from thy car.' Having said
these words, Krishna brought Bhima down from his car. The latter, with
eyes red as blood in rage, was sighing like a snake. When, however, he
was dragged down from his car and made to lay aside his weapons, the
Narayana weapon, that scorcher of foes, became pacified.'

"Sanjaya continued, 'When, by this means, the unbearable energy of that
weapon became stilled, all the points of the compass, cardinal and
subsidiary, became clear. Sweet breezes began to blow and birds and
animals all became quiet. The steeds and elephants became cheerful, as
also all the warriors, O ruler of men! Indeed, when the terrible energy
of that weapon, O Bharata, became stilled, Bhima. of great intelligence,
shone resplendent like the morning sun. The remnant of the Pandava host,
beholding the pacification of the Narayana weapon, once more stood
prepared on the field for compassing the destruction of thy sons. When,
after that weapon had been baffled, the Pandava host, stood arrayed,
Duryodhana, O king, addressing Drona's son, said, O Aswatthaman, once
more use that weapon speedily since the Panchalas are once more arrayed,
desirous of victory.' Then addressed by thy son, O sire, Aswatthaman,
sighing cheerlessly, replied unto the king in these words, 'That weapon,
O king, cannot be brought back. It cannot be used twice. If brought back,
it will without doubt, slay the person calling it back. Vasudeva, hath,
by what means thou hast seen, caused it to be baffled. For this, O ruler
men, the destruction of the foe hath not been compassed in battle. Defeat
and death, however, are the same. Rather, defeat is worse than death. Lo,
the enemy, vanquished and compelled to lay down his arms, looks as if
deprived of life'. Duryodhana then said, 'O preceptor's son, if it be so,
if this weapon cannot be used twice, let those slayers of their preceptor
be slain with other weapons then, O foremost one of all persons
acquainted with weapons! In thee are all celestial as well as in the
Three eyed (Siva) of immeasurable energy. If thou wishest it not, even
Purandara in rage cannot escape thee.'

"Dhritarashtra said, 'After Drona had been slain with the aid of fraud,
and the Narayana weapon baffled, what, indeed, did Drona's son, thus
urged by Duryodhana then, do, beholding the Parthas once more arrived for
battle freed from the Narayana weapon, and careering at the head of their
divisions?'

"Sanjaya said, 'Remembering the slaughter of his sire, Drona's son,
owning the device of the lion's tail on his banner, filled with rage and
casting of all fears, rushed against the son of Prishata. Rushing at him,
O bull among men, that foremost of warriors, with great impetuosity,
pierced the Panchala prince with five and twenty small arrows. Then
Dhrishtadyumna, O King, pierced Drona's son that resembled a blazing
fire, with four and sixty shafts. And he pierced Aswatthaman's driver
also with twenty arrows whetted on stone and equipped with wings of gold,
and then his four steeds with four sharp arrows. Repeatedly piercing
Drona's son, and causing the earth to tremble with his leonine roars.
Dhrishtadyumna then seemed to be employed in taking the lives of
creatures in the world in dreadful battle. Making death itself his goal,
the mighty son of Prishata, O king, accomplished in weapons and endued
with sureness of aim, then rushed against Drona's son alone. Of
immeasurable soul, that foremost of car-warriors, viz., the prince of
Panchala, poured upon Aswatthaman's head a shower of arrows. Then Drona's
son, in that battle, covered the angry prince with winged shafts. And
once more, he pierced the latter with ten shafts, remembering the
slaughter of his father. Then cutting off the standard and bow of the
Panchala prince with a couple of well-shot shafts, equipped with heads
like razors. Drona's son began to grind his foe with other arrows. In
that dreadful battle, Aswatthaman made his antagonist steedless and
driverless and carless, and covered his followers also with thick showers
of shafts. At this, the Panchala troops, O king, mangled by means of
those arrowy showers fled away in fear and great affliction. Beholding
the troops turning away from battle and Dhrishtadyumna exceedingly
afflicted, the grandson of Sini quickly urged his car against that of
Drona's son. He then afflicted Aswatthaman with eight keen shafts. And
once more striking that angry warrior with twenty shafts of diverse
kinds, he pierced Aswatthaman's driver, and then his four steeds with
four shafts. With. great deliberations and displaying a wonderful
lightness of hand, he cut off Aswatthaman's bow and standard, Satyaki
then cut into fragments the gold-decked car of this foe together with its
steeds. And then he deeply pierced Aswatthaman in the chest with thirty
arrows in that battle. Thus afflicted, O king, (by Satyaki), and shrouded
with arrows, the mighty Aswatthaman knew not what to do. When the
preceptor's son had fallen into that plight, thy son, that car-warrior,
accompanied by Kripa and Karna and others began to cover the Satwata hero
with arrows. All of them began quickly to pierce Satyaki from every side
with keen shafts, Duryodhana pierced him with twenty, Saradwat's son,
Kripa, with three. And Kritavarman pierced him with ten, and Karna with
fifty. And Duhsasana pierced him with a hundred arrows, and Vrishasena
with seven. Satyaki, however, O king, soon made all those great
car-warriors fly away from the field, deprived of their cars. Meanwhile,
Aswatthaman, O bull of Bharata's race, recovering consciousness, and
sighing repeatedly in sorrow, began to think of what he should do. Riding
then upon another car, that scorcher of foes, viz., the son of Drona,
began to resist Satyaki, shooting hundreds of arrows. Beholding
Aswatthaman once more approaching him in battle, the mighty car-warrior,
Satyaki, once more made him careless and caused him to turn back. Then
the Pandavas, O king, beholding the prowess of Satyaki, blew their conchs
with great force and uttered loud leonine roars. Having deprived
Aswatthaman of his car thus, Satyaki, of unbaffled prowess, then slew
three thousand mighty car-warriors of Vrishasena's division. And then he
slew fifteen thousand elephants of Kripa's force and fifty thousand
horses of Sakuni. Then, the valiant son of Drona, O monarch, riding upon
another car, and highly enraged with Satyaki, proceeded against the
latter, desirous of slaying him. Beholding him approach again, the
grandson of Sini, that chastiser of foes, once more pierced and mangled
him with keen shafts, fiercer than those he had used before. Deeply
pierced with those arrows of diverse forms by Yuyudhana, that great
bowmen, viz., the angry son of Drona, smilingly addressed his foe and
said, 'O grandson of Sini, I know thy partiality for Dhrishtadyumna, that
slayer of his preceptor, but thou shalt not be able to rescue him or your
own self when attacked by me. I swear to thee, O grandson of Sini, by
truth and by my ascetic austerities, that I shall know no peace till I
slay all the Panchalas. You may unite the forces of the Pandavas and
those of the Vrishnis together, but I shall still slay the Somakas.
Saying this, the son of Drona shot at Satyaki an excellent and straight
arrow possessed of the effulgence of the sun, even as Sakra had hurled in
days of yore his thunder at the Asura Vritra. Thus shot by Aswatthaman,
that arrow, piercing through the armour of Satyaki, and passing through
his body, entered the earth like a hissing snake entering its hole. His
armour pierced through, the heroic Satyaki, like an elephant deeply
struck with the hook, became bathed in blood that flowed from his wound.
His bow, with arrow fixed thereon, being then loosened from his grasp, he
sat down on the terrace of his car strengthless and covered all over with
blood. Seeing this his driver speedily bore him away from Drona's son.
With another shaft, perfectly straight and equipped with goodly wings
that scorcher of foes, viz., Aswatthaman, struck Dhrishtadyumna between
his eyebrows. The Panchala prince had before this been much pierced;
therefore, deeply wounded by that arrow, he became exceedingly weak and
supported himself by seizing his flag-staff. Beholding Dhrishtadyumna
thus afflicted by Aswatthaman, like an infuriated elephant by a lion,
five heroic car-warriors of the Pandava army, viz., Kiritin, Bhimasena,
Vrihatkshatra of Puru's race, the youthful prince of the Chedis, and
Sudarsana, the chief of the Malavas, quickly rushed against Aswatthaman.
Armed with bows, all these rushed with cries Oh and Alas. And those
heroes quickly encompassed the son of Drona on all sides. Advancing
twenty paces, all of them, with great care, simultaneously struck the
angry son of the preceptor with five and twenty arrows. Drona's son,
however, with five and twenty shafts, resembling snakes of virulent
poison, cut off, almost at the same time, those five and twenty arrows
shot at him. Then Aswatthaman afflicted the Paurava prince with seven
sharp shafts. And he afflicted the chief of the Malavas with three,
Partha with one, and Vrikodara with six shafts. Then all those great
car-warriors, O king, pierced Drona's son unitedly and separately with
many shafts, whetted on stone equipped with wings of gold. The youthful
prince of the Chedis pierced Drona's son with twenty and Partha pierced
him with three. Then Drona's son struck Arjuna with six arrows, and
Vasudeva with six, and Bhima with five, and each of the other two viz.,
the Malava and the Paurava, with two arrows. Piercing next the driver of'
Bhima's car with six arrows, Aswatthaman cut off Bhimasena's bow and
standard with a couple of arrows. Then piercing Partha once more with a
shower of arrows, Drona's son uttered a leonine roar. With the sharp,
well-tempered, and terrible arrows shot by Drona's son, the earth, the
sky, the firmament, and the points of the compass, cardinal and
subsidiary, all became entirely shrouded both in his front and rear.
Endued with fierce energy and equal to Indra himself in prowess,
Aswatthaman with three arrows, almost simultaneously cut off the two
arms, like unto Indra's poles, and the head of Sudarsana, as the latter
was seated on his car. Then piercing Paurava with a dart and cutting off
his car into minute fragments by means of his arrows, Aswatthaman lopped
off his antagonist's two arms smeared with sandal-paste and then his head
from off his trunk with a broad-headed shaft. Possessed of great
activity, he then pierced with many arrows resembling blazing flames of
fire in energy, the youthful and mighty prince of the Chedis who was of
the hue of the dark lotus, and despatched him to Yama's abode with his
driver and steeds. Beholding the chief of the Malavas, the descendant of
Puru, and the youthful ruler of the Chedis slain in this very sight by
the son of Drona.. Bhimasena, the mighty-armed son of Pandu, became
filled with rage. The scorcher of foes then covered Drona's son in that
battle with hundreds of keen arrows resembling angry snakes of virulent
poison. Endued with mighty energy, the angry son of Drona then destroying
that arrowy shower, pierced Bhimasena with sharp shafts. The mighty-armed
Bhima then, possessed of great strength, cut off with a broad-headed
arrow the bow of Drona's son and then pierced Drona's son himself with a
powerful shaft. Throwing away that broken bow, the high-souled son of
Drona took up another and pierced Bhima with his winged shafts. Then
those two, viz., Drona's son and Bhima, both possessed of great prowess
and might, began to shower their arrowy downpours like two masses of
rain-charged clouds. Gold-winged arrows, whetted on stone and engraved
with Bhima's name shrouded Drona's son, like gathering masses of clouds
shrouding the sun. Similarly, Bhima was soon shrouded with hundreds and
thousands of strong arrows shot by Drona's son. Though shrouded in that
battle by Drona's son, that warrior of great skill, Bhima yet felt no
pain, O monarch, which seemed exceedingly wonderful. Then the
mighty-armed Bhima sped ten gold-decked arrows, of great keenness and
resembling the darts of Yama himself, at his foe. Those shafts, O sire,
failing upon the shoulders of Drona's son, quickly pierced his body, like
snakes penetrating into an ant-hill. Deeply pierced by the high-souled
son of Pandu, Aswatthaman, closing his eyes, supported himself by seizing
his flagstaff. Recovering his senses within a moment, O king, Drona's son
bathed in blood, mustered all his wrath. Forcibly struck by the
high-souled son of Pandu, Aswatthaman, endued with mighty arms, rushed
with great speed towards the car of Bhimasena. And then, O Bharata, he
sped at Bhimasena, from his bow drawn to its fullest stretch, a hundred
arrows of fierce energy, all looking like snakes of virulent poison.
Pandu's son Bhima also, proud of his prowess in battle, disregarding
Aswatthaman's energy, speedily showered upon him dense arrowy downpour.
Then Drona's son, O king, cutting off Bhima's bow by means of his arrows,
and filled with rage, struck the Pandava in the chest with many keen
shafts. Incapable of brooking that feat, Bhimasena took up another bow
and pierced Drona's son in that battle with five keen shafts. Indeed,
showering upon each other their arrowy downpours like two masses of
clouds at the close of summer, two warriors, with eyes red as copper in
rage, completely covered each other in that battle with their shafts.
Frightening each other with the terrible sounds they made by their palms,
they continued to fight with each other, each counteracting the feats of
the other. Then bending his formidable bow adorned with gold, Drona's son
began to gaze steadfastly at Bhima who was thus shooting his shafts at
him. At that time, Aswatthaman looked like the meridian sun of blazing
rays in an autumnal day. So quickly then did he shoot his shafts that
people could not see when he took them out of his quiver when he fixed
them on the bowstring when he drew the string, and when he let them off.
Indeed, when employed in shooting his arrows, his bow, O monarch, seemed
to be incessantly drawn to fiery circle. Shafts in a hundred thousands,
shot from his bow, seemed to course through the welkin like a flight of
locusts. Indeed, those terrible shafts adorned with gold, shot from the
bow of Drona's son, coursed incessantly towards Bhima's car. The prowess,
O Bharata, that we then beheld of Bhimasena, and his might, energy, and
spirit, were exceedingly wonderful, for, regarding that terrible shower
of arrows thick as a gathering mass of clouds, failing around him to be
nothing more than a downpour of rain at the close of summer. Bhima of
terrible prowess, desirous of slaying the son of Drona, in return poured
his arrows upon the latter like a cloud in the season of rains. Bhima's
large and formidable bow of golden back, incessantly drawn in that
battle, looked resplendent like a second bow of Indra. Shafts in hundreds
and thousands, issuing from it, shrouded Drona's son, that ornament of
battle in that encounter. The showers of shafts, shot by both of them
were so dense, O sire, that the very wind, O king, could not find room
for coursing through them. Then Drona's son, O king, desirous of slaying
Bhima, sped at him many gold-decked arrows of keen points steeped in oil.
Showing his superiority to Drona's son Bhimasena cut off each of those
arrows into three fragments before they could come at him. The son of
Pandu then said, 'Wait Wait.' And once more, the mighty son of Pandu
filled with rage, and desirous of slaying the son of Drona, shot at him a
terrible shower of fierce arrows. Then Drona's son that warrior
acquainted with the highest weapons, quickly destroying that arrowy
shower by the illusion of his own weapons, cut off Bhima's bow in that
encounter. Filled with rage, he then pierced Bhima himself with
innumerable shafts in that battle. Endued with great might, Bhima then,
after his bow had been cut off, hurled a dart at Aswatthaman's car,
having whirled it previously with great impetuosity. The son of Drona,
displaying the lightness of his hand in that encounter, quickly cut off,
by means of sharp shafts, that dart as it coursed towards him with the
splendour of a blazing brand. Meanwhile, terrible Vrikodara, taking up a
very strong bow, and smiling the while, began to pierce the son of Drona
with many arrows. Then Drona's son, O monarch, with a straight shaft,
pierced the forehead of Bhima's driver. The latter, deeply pierced by the
mighty son of Drona, fell into a swoon, O king, abandoning the reins of
the steeds. The driver of the Bhima's car having fallen into a swoon, the
steeds, O king, began to fly away with great speed, in the very sight of
all the bowmen. Beholding Bhima carried away from the field of battle by
those running steeds, the unvanquished Aswatthaman joyfully blew his huge
conch. Beholding Bhimasena borne away from the field, all the Panchalas,
inspired with fear, abandoning the car of Dhrishtadyumna, fled away on
every side. Then Drona's son, shooting his shafts fiercely, pursued those
broken troops, causing a great carnage among them. Thus slaughtered in
battle by the son of Drona, those Kshatriyas fled away in all directions
from fear of that warrior.

"Sanjaya said, 'Beholding that force broken, Kunti's son, Dhananjaya, of
immeasurable soul, proceeded against Aswatthaman from desire of slaying
him. Those troops then, O king, rallied with effort by Govinda and
Arjuna, stayed on the field of battle. Only Vibhatsu, supported by the
Somakas and the Matsyas, shot his arrows at the Kauravas and checked
their onset. [268] Quickly approaching Aswatthaman, that great bowman
having the mark of the lion's tail on his banner, Arjuna addressed him,
saying, 'Show me now the might thou hast, the energy, the knowledge, and
the manliness, that are in thee, as also thy affection for the
Dhartarashtras and thy hatred for us, and the high mettle of which thou
art capable. Even Prishata's son, that slayer of Drona, will quell thy
pride today. Come now and encounter the Panchala prince, that hero
resembling the Yuga fire and like the Destroyer himself with Govinda.
Thou hast displayed thy pride in battle, but I shall quell that pride of
thine.'

"Dhritarashtra said, 'The preceptor's son, O Sanjaya, is possessed of
might and worthy of respect. He beareth great love to Dhananjaya and the
high-souled Dhananjaya also loveth him in return. Vibhatsu had never
addressed Drona's son before in this way. Why then did the son of Kunti
address his friend in such words?'

"Sanjaya said, 'Upon the fall of the youthful prince of the Chedis, of
Vrihatkshatra of Puru's race, and of Sudarsana, the chief of the Malavas,
who was well-accomplished in the science of arms, and upon the defeat of
Dhrishtadyumna and Satyaki and Bhima, and feeling great pain and touched
to the quick by those words of Yudhishthira, and remembering a his former
woes, O lord, Vibhatsu, in consequence of his grief, felt such wrath rise
within him the like of which he had never experienced before. It was for
this that like a vulgar person, he addressed the preceptor's son who was
worthy of every respect, in such unworthy, indecent, bitter, and harsh
language. Addressed, from wrath, in such harsh and cruel words by Partha,
O king, Drona's son, that foremost of all mighty bowmen, became highly
angry with Partha and especially with Krishna. The valiant Aswatthaman,
then, staying resolutely on his car, touched water and invoked the Agneya
weapon incapable of being resisted by the very gods. Aiming at all his
visible and invisible foes, the preceptor's son, that slayer of hostile
heroes, inspired with mantras a blazing shaft possessed of the effulgence
of a smokeless fire, and let it off on all sides, filled with rage. Dense
showers of arrows then issued from it in the welkin. Endued with fiery
flames, those arrows encompassed Partha on all sides. Meteors flashed
down from the firmament. A thick gloom suddenly shrouded the (Pandava)
host. All the points of the compass also were enveloped by that darkness.
Rakshasas and Pisachas, crowding together, uttered fierce cries.
Inauspicious winds began to blow. The sun himself no longer gave any
heat. Ravens fiercely croaked on all sides. Clouds roared in the welkin,
showering blood. Birds and beasts and kine, and Munis of high vows and
souls under complete control, became exceedingly uneasy. The very
elements seemed to be perturbed. The sun seemed to turn. The universe,
scorched with heat, seemed to be in a fever. The elephants and other
creatures of the land, scorched by the energy of that weapon, ran in
fright, breathing heavily and desirous of protection against that
terrible force. The very waters heated, the creatures residing in that
element, O Bharata, became exceedingly uneasy and seemed to burn. From
all the points of the compass, cardinal and subsidiary, from the
firmament and the very earth, showers of sharp and fierce arrows fell and
issued with the impetuosity of Garuda or the wind. Struck and burnt by
those shafts of Aswatthaman that were all endued with the impetuosity of
the thunder, the hostile warriors fell down like trees burnt down by a
raging fire. Huge elephants, burnt by that weapon, fell down on the earth
all around, uttering fierce cries loud as the rumblings of the clouds.
Other huge elephants, scorched by that fire, ran hither and thither, and
roared aloud in fear, as if in the midst of a forest conflagration. The
steeds, O king, and the cars also, burnt by the energy of that weapon,
looked, O sire, like the tops of trees burnt in a forest-fire. Thousands
of cars fell down on all sides. Indeed, O Bharata, it seemed that the
divine lord Agni burnt the (Pandava) host in that battle, like the
Samvarta fire consuming everything at the end of the Yuga.

'Beholding the Pandava army thus burning in that dreadful battle, thy
soldiers, O king, filled with joy, uttered leonine shouts. Indeed, the
combatants, desirous of victory and filled with joy, speedily blew
thousands of trumpets, O Bharata, of diverse kinds. Darkness having
enveloped the world during that fierce battle, the entire Pandava army,
with Savyasachin, the son of Panda, could not be seen. We had never
before, O king, heard of or seen the like of that weapon which Drona's
son created in wrath on that occasion. Then Arjuna, O king, invoked into
existence the Brahma weapon, capable of baffling every other weapon, as
ordained by the Lotus-born (Brahma) himself. Within a moment that
darkness was dispelled, cool winds began to blow, and all the points of
the compass became clear and bright. We then beheld a wonderful sight,
viz., a full Akshauhini (of the Pandava troops) laid low. Burnt by the
energy of Aswatthaman's weapon, the forms of the slain could not be
distinguished. Then those two heroic and mighty bowmen, viz., Kesava and
Arjuna, freed from that darkness, were seen together, like the sun and
the moon in the firmament. Indeed, the wielder of Gandiva and Kesava were
both unwounded. Equipped with its banners and standards and steeds, with
the Anukarsa unjoined; and with all the mighty weapons stored on it
remaining uninjured, that car, so terrible to thy warriors, freed from
that darkness, shone resplendent on the field. And soon there arose
diverse sounds of life mingled with the blare of conchs and the beat of
drums, from among the Pandava troops filled with joy. Both hosts thought
that Kesava and Arjuna had perished Beholding Kesava and Arjuna,
therefore (freed from darkness and the energy of that weapon) and seeing
that reappear so quickly, the Pandavas were filled with joy, and the
Kauravas with wonder. Unwounded and full of cheerfulness, those two
heroes blew their excellent conchs. Indeed, seeing Partha filled with
joy, thy soldiers became exceedingly melancholy. Seeing those two
high-souled ones (viz., Kesava and Arjuna), freed (from the energy of his
weapon) the son of Drona became very cheerless. For a moment he
reflected, O sire, on what had happened. And having reflected, O king, he
became filled with anxiety and grief. Breathing long and hot sighs, he
became exceedingly cheerless. Laying aside his bow, then, the son of
Drona speedily alighted from his car, and saying, 'O fie, fie! Every
thing is untrue,' he ran away from the fight. On his way he met Vyasa,
the abode of Saraswati, the compiler of the Vedas, the habitation of
those scriptures, unstained by sin, and of the hue of rain-charged cloud.
Beholding him, that perpetuator of Kura's race, standing on his way, the
son of Drona with voice choked in grief, and like one exceedingly
cheerless, saluted him and said, 'O sire, O sire, is this an illusion, or
is it a caprice (on the part of the weapon)? I do not know what it is.
Why, indeed, hath my weapon become fruitless? What breach (has there been
in the method of invocation)? Or, is it something abnormal, or, is it a
victory over Nature (achieved by the two Krishnas) since they are yet
alive? It seems that Time is irresistible. Neither Asuras, nor
Gandharvas, nor Pisachas, nor Rakshasas, nor Uragas, Yakshas, and birds,
nor human beings, can venture to baffle this weapon shot by me. This
fiery weapon, however, having slain only one Akshauhini of troops, hath
been pacified. This exceedingly fierce weapon shot by me is capable of
slaying all creatures. For what reason then could it not slay Kesava and
Arjuna, both of whom are endued with the attributes of humanity? Asked by
me, O holy one, answer me truly. O great Muni, I desire to hear all this
in detail.'

"Vyasa said, 'O highly significant is this matter that thou enquirest of
me from surprise. I will tell thee everything; listen attentively. He
that is called Narayana is older than the oldest ones. For accomplishing
some purpose, that creator of the universe took his birth as the son of
Dharma. On the mountain of Himavat he underwent the severest ascetic
austerities. Endued with mighty energy, and resembling fire or the sun
(in splendour), he stood there with arms upraised. Possessed of eyes
like: lotus-petals, he emaciated himself there for sixty-six thousand
years, subsisting all the while upon air alone. Once more undergoing
severe austerities of another kind for twice that period, he filled the
space between earth and heaven with his energy. When by those
austerities, O sire, he became: like Brahma [269] he then beheld the
Master, Origin, and Guardian of the Universe, the Lord of all the gods,
the Supreme Deity, who is exceedingly difficult of being gazed at, who is
minuter than the minutest and larger than, the largest, who is called
Rudra, [270] who is the lord of all the superior ones, who is called Hara
and Sambhu, who has matted locks on his head, who is the infuser of life
into every form, who is the First cause of all immobile: and mobile
things, who is irresistible and of frightful aspect, who is of fierce
wrath and great Soul, who is the All-destroyer, and of large heart; who
beareth the celestial bow and a couple of quivers, who is cased in golden
armour, and whose energy is infinite, who holdeth Pinaka, who is; armed
with thunderbolt, a blazing trident, battle axe, mace, and a large sword;
whose eye-brows are fair, whose locks are matted, who wieldeth the heavy
short club, who hath the moon on his forehead, who is clad in tiger-skin,
and who is armed with the bludgeon; who is decked with beautiful angadas,
who hath snakes for his sacred thread, and who is surrounded by diverse
creatures of the universe and by numerous ghosts and spirits, who is the
One, who is the abode of ascetic austerities, and who is highly adored by
persons of venerable age; who is Water, Heaven, Sky, Earth, Sun, Moon,
Wind and Fire, and who is the measure of the duration of the universe.
Persons of wicked behaviour can never obtain a sight of that unborn one,
that slayer of all haters of Brahmanas, that giver of emancipation. [271]
Only Brahmanas of righteous conduct, when cleansed of their sins and
freed from the control of grief, behold him with their mind's eye. In
consequence of his ascetic austerities, Narayana obtained a sight of that
unfading one, that embodiment of righteousness, that adorable one, that
Being having the universe for his form. Beholding that supreme Abode of
all kinds of splendour, that God with a garland of Akshas round his neck,
Vasudeva, with gratified soul, became filled with delight which he sought
to express by words, heart, understanding, and body. Then Narayana
worshipped that Divine Lord, that First cause of the universe, that giver
of boons, that puissant one sporting with the fair-limbed Parvati, that
high-souled Being surrounded by large bands of ghosts, spirits, that
Unborn one, that Supreme Lord, that Embodiment of the unmanifest, that
Essence of all causes, that One of unfading power. Having saluted Rudra,
that destroyer of the Asura Andhaka, the lotus eyed Narayana, with
emotion filling his heart, began to praise the Three-eyed one (in these
words), 'O adorable one, O first of all the gods, the creator of
everything (viz., the Prajapatis) who are the regents of the world, and
who having entered the earth,--thy first work,--had, O lord, protected it
before, have all sprung from thee. Gods, Asuras, Nagas, Rakshasas,
Pisachas, human beings, birds, Gandharvas, Yakshas and other creatures:
with the entire universe, we know, have all sprung from thee. Everything
that is done for propitiating Indra, and Yama, and Varuna, and Kuvera and
Pitris and Tvashtri, and Soma, is really offered to thee. Form and light,
sound and sky, wind and touch, taste and water, scent and earth, [272]
time, Brahma himself, the Vedas, the Brahmanas and all these mobile
objects, have sprung from thee. Vapours rising from diverse receptacles
of water, becoming rain-drops, which failing upon the earth, are
separated from one another. When the time of the Universal dissolution
comes those individual drops, separated from one another, once more unite
together and make the earth one vast expanse of water. He that is
learned, thus observing the origin and the destruction, of all things,
understands thy oneness. Two birds (viz., Iswara and Jiva), four
Aswatthas with their wordy branches (viz., the Vedas), the seven
guardians (viz., the five essences or elements and the heart and the
understanding), and the ten others that hold this city (viz., the ten
senses that constitute the body), have all been created by thee, but thou
art separate from and independent of them. The Past, the Future, and the
Present, over each of which none can have any sway, are from thee, as
also the seven worlds and this universe. I am thy devoted adorer,--be
graceful unto me. Do not injure me, by causing evil thoughts to penetrate
my heart. Thou art the Soul of souls, incapable of being known. He that
knows thee as the Universal Seed, attaineth to Brahma. Desiring to pay
thee respects, I am praising thee, endeavouring to ascertain thy real
nature, O thou that art incapable of being understood by the very gods.
Adored by me, grant me the boons I desire but which are difficult of
acquisition. Do not hide thyself in thy illusion.'

"Vyasa continued, 'The blue-throated God, of inconceivable soul, that
wielder of Pinaka, that divine Lord ever praised by the Rishis, then gave
boons unto Vasudeva who deserved them all. The great God said, 'O
Narayana, through my grace, amongst men, gods, and Gandharvas, thou shalt
be of immeasurable might and soul. Neither gods, nor Asuras, nor great
Uragas, nor Pisachas, nor Gandharvas, nor men, nor Rakshasas, nor birds,
nor Nagas, nor any creatures in the Universe, shall ever be able to bear
thy prowess. No one amongst even the celestials shall be able to vanquish
thee in battle. Through my grace, none shall ever be able to cause thee
pain by the weapon of thunderbolt or with any object that is wet or dry,
or with any mobile or immobile thing. Thou shalt be superior to myself if
thou ever goest to battle against me.' Thus were these boons acquired by
Sauri in days of yore. Even that God now walketh the earth (as Vasudeva),
beguiling the universe by his illusion. From Narayana's asceticism was
born a great Muni of the name of Nara, equal to Narayana himself. Know
that Arjuna is none else than that Nara. Those two Rishis, said to be
older than the oldest gods, take their births in every Yuga for serving
the purposes of the world. Thyself also, O thou of great heart, hast been
born as a portion of Rudra, by virtue of all thy religious acts and as a
consequence of high ascetic austerities, endued with great energy and
wrath. Thou wert (in a former life) endued with great wisdom and equal to
a god. Regarding the universe to consist only of Mahadeva, thou hadst
emaciated thyself by diverse vows from desire of gratifying that God.
Assuming the form of a very superior person, that blazes fourth with
splendour, thou hast, O giver of honours, worshipped the great god with
mantras, with homa, and with offerings. Thus adored by thee in thy former
life, the great god became gratified with thee, and granted thee numerous
boons, O learned one, that thou hadst cherished in thy heart. Like
Kesava's and Arjuna's thy birth acts, and ascetic austerities are also
superior. Like them, in thy worship, thou hast, in every Yuga, adored the
great God in his Phallic form. Kesava is that devoted worshipper of Rudra
who has sprung from Rudra himself. Kesava always worship the Lord Siva,
regarding his Phallic emblem to be the origin of the universe. In Kesava
is always present that knowledge, in consequence of which he views the
identity of Brahman with the: universe and that other knowledge by which
the Past, the Present and the Future, the near and the remote, are all
seen, as if the whole are before his eyes. The gods, the Siddhas and the
great Rishis, adore Kesava for obtaining that highest object in the
universe, viz., Mahadeva. Kesava is the creator of everything. The
Eternal Krishna should be adored with sacrifices. The Lord Kesava always
worshippeth Siva in the Phallic emblem as the origin of all creatures.
The God having the bull for his mark cherisheth greater regard for
Kesava.'

"Sanjaya continued, 'Hearing these words of Vyasa, Drona's son, that
mighty car-warrior, bowed unto Rudra and regarded Kesava as worthy of the
highest regards. Having his soul under complete control, he became filled
with delight, the marks whereof appeared on his body. Bowing unto the
great Rishi, Aswatthaman then, casting his eyes on the (Kuru) army,
caused it-to be withdrawn (for nightly rest). Indeed, when, after the
fall of Drona, the cheerless Kurus retired from the field, the Pandavas
also, O monarch, caused their army to be withdrawn. Having fought for
five days and caused an immense carnage, that Brahman well-versed in the
Vedas, viz., Drona, repaired, O king, to the region of Brahma!'."



SECTION CCII

"Dhritarashtra said, Upon the slaughter of the Atiratha, viz., Drona, by
Prishata's son, what did my sons and the Pandavas next do?'

"Sanjaya, said, 'After the rout of the Kuru army, upon the slaughter of
that Atiratha, viz., Drona, by Prishata's son, Dhananjaya, the son of
Kunti beholding a wonderful phenomenon in connection with his own
victory, asked Vyasa, O bull of Bharata's race, who came thither in
course of his wanderings, saying, 'O great Rishi, while I was engaged in
slaying the foe in battle with showers of bright shafts, I continually
beheld before me, proceeding in advance of my car, a person of blazing
hue, as if endued with the effulgence of fire. Whithersoever he proceeded
with his uplifted lance, all the hostile warriors were seen to break
before him. Broken in reality by him, people regarded the foe to have
been broken by me. Following in his wake, I only destroyed those, already
destroyed by him. O holy one, tell me who was that foremost of persons,
armed with lance, resembling the sun himself in energy, that was thus
seen by me? He did not touch the earth with his feet, nor did he hurl his
lance even once. In consequence of his energy, thousands of lances issued
out of that one lance held by him.'

"Vyasa said, 'Thou hast, O Arjuna, seen Sankara, that First cause from
which have sprung the Prajapatis, that puissant Being endued with great
energy, he that is the embodiment of heaven, earth and sky, the Divine
Lord, the protector of the universe, the great Master, the giver of
boons, called also Isana. O, seek the protection of that boon, giving
Deity, that lord of the universe. He is called Mahadeva (the Supreme
Deity), of Supreme Soul, the one only Lord, with matted locks (on head),
the abode of auspiciousness. Of three eyes and mighty arms, he is called
Rudra, with his locks tied in the shape of a crown, and his body attired
in skins. That boon-giving lord of the universe, that Supreme Deity, is
also called Hara and Sthanu. He is the foremost of every being in the
universe, he is incapable of being vanquished, he is the delighter of the
universe and its supreme ruler. The first cause, the light and refuge of
the universe, he is ever victorious. The Soul and the creator of the
universe, and having the universe for his form, he is possessed of great
fame. The Lord of the universe, and its great Ruler, that puissant one,
is also the master of all actions. Called also Sambhu, he is self-born,
he is the lord of all creatures, and the origin of the Past, the Future,
and the Present. He is Yoga and the lord of Yoga; he is called Sarva, and
is the Lord of all the worlds. He is superior to everything. The foremost
of everything in the universe, and the highest of all, he is called also
Parumesthin. The Ordainer of the three worlds, he is the sole refuge of
the three worlds. Incapable of being vanquished, he is the protector of
the universe, and abode (the necessity of) birth, decay, and death. The
Soul of knowledge, incapable of being compassed by knowledge, and the
highest of all knowledge he is unknowable. Through grace, he giveth unto
his worshippers the boons they desire. That Lord hath for his companions
celestial beings of diverse forms, some of whom are dwarfs, some having
matted locks, some with bald heads, some with short necks, some with
large stomachs, some with huge bodies, some possessed of great strength
and some of long ears. All of them, O Partha, have deformed faces and
mouths and legs and strange attires. That Supreme Deity, called Mahadeva,
is worshipped by followers that are even such. Even that Siva, O son,
endued with such energy, proceedeth through kindness, in advance of thee.
In that fierce battle, O Partha, making the very hair stand on end, who
else, O Arjuna, than the divine Maheswara, that foremost of all bowmen,
that Deity of divine form, could even in imagination venture to vanquish
that force which was protected by those great smiters and bowmen, viz.,
Aswatthaman and Karna and Kripa? None can venture to stay before the
warrior that hath Maheswara walking before him. There is no being in the
three worlds that is equal to him. And the very scent of the enraged
Mahadeva, foes in battle tremble and become senseless and fall in large
numbers. For this, the gods in heaven adore and bow to him. Those men in
this world and those other men of pious conduct, that devoutly worship
the boon-giving, divine, and auspicious Rudra, obtain happiness here and
attain to the highest state hereafter. O son of Kunti, bow down unto him
that is peace, unto him, called Rudra of blue throat, exceedingly subtle,
and of great effulgence, unto him called Kapardin, him that is terrible,
him that of tawny eyes, him that is boon-giving; unto that great
ordainer, of red locks and righteous conduct; unto him that always does
auspicious acts; unto him that is an object of desire; him that is of
tawny eyes; him that is called Sthanu; him that is called Purusha; unto
him that is of tawny hair; him that is bold, him that is exceedingly
subtle and of great effulgence; unto him that is the giver of light; him
that is the embodiment of all sacred waters; him that is the God of gods;
and him that is endued with great impetuosity; unto him that is of
manifest form; him that is called Sarva; him that is of agreeable attire;
unto him that has an excellent head-gear, him that is of handsome face;
him that has the mountains for his habitation; him that is peace; him
that is the protector; him that has barks of trees for his attire; him
whose arms are decked with ornaments of gold, him who is fierce, him that
is the lord of all the points of the compass; him that is the lord of the
clouds and of all created beings; him that is the lord of all trees and
of all kine; him that has his body shrouded with trees; him who is the
celestial generalissimo; him who inspires all thought; him who has the
sacrificial ladle in his hand; him who is blazing; him who wields the
bow; him who is Rama's self, him who has diverse forms; him who is the
lord of the universe; him who had the munja grass for his attire; him who
has a thousand heads, a thousand eyes, a thousand arms, and a thousand
legs. O son of Kunti, seek the protection of that boon-giving Lord of the
universe, the lord of Uma, that God of three eyes, that destroyer of
Daksha's sacrifice; that guardian of all created things, that being who
is always cheerful, that protector of all beings, that God of unfading
glory; that one with matted locks; that mover of all superior beings,
that one whose navel is like that of a bull and who hath the bull for his
symbol; that one who is proud like the bull, who is the lord of bulls;
who is represented by the horns of the bull; and who is the bull of
bulls; that one who hath the image of the bull on his banner; who is
liberal to all righteous persons; who can be approached by Yoga only; and
whose eyes are like those of a bull; who owneth very superior weapons:
who hath Vishnu himself for his arrow; who is the embodiment of
righteousness; and who is called Maheswara; who is of vast stomach and
vast body; who hath a leopard's skin for his seat; who is the lord of the
worlds; who is devoted to Brahma and who loveth Brahmanas; who is armed
with trident; who is boon-giving; who wieldeth the sword and the shield,
and who is highly auspicious, who wieldeth the bow called Pinaka, who is
divested of the battle axe, [273] and who is the protector and lord of the
universe. I place myself in the hands of that divine Lord, that grantor
of protection, that God attired in deer-skins. Salutations, to that Lord
of the celestials who hath Vaisravana for his friend. Salutations ever to
him of excellent vows; to him who hath excellent bowmen for his
companions; to him who himself wieldeth the bow; to that God with whom
the bow is a favourite weapon; who is himself the shaft impelled by the
bow; who is the bowstring and the bow; and the preceptor teaching the use
of the bow. Salutations to the God whose weapons are fierce; and who is
the foremost of all the gods. Salutations to him of diverse forms; to him
who hath many bowmen around him. Salutations ever to him who is called
Sthanu and who has a large number of excellent bowmen for his companions.
Salutations to him who destroyed the triple city. Salutations to him who
slew (the Asura) Bhaga. Salutations to him who is the lord of trees and
of men. Salutations to him who is the lord of the (celestial), Mothers,
and of those tribes of spirits known by the name of Ganas. Salutations
ever to him who is the lord of kine and of sacrifices. Salutations ever
to him who is the lord of the waters and the lord of the gods, who is the
destroyer of Surya's teeth, who is of three eyes, who is the grantor of
boons; who is called Hara, who is blue-throated, and who is of golden
locks. I will now tell thee, according to my knowledge and as I have
heard of them, all the divine deeds of Mahadeva of Supreme wisdom. If
Mahadeva becomes angry, neither gods, nor Asuras, Gandharvas, nor
Rakshasas, even if they hide themselves in deep oceans, can have peace.
In the days of yore, Daksha, for performing a sacrifice, had collected
the necessary articles. Mahadeva destroyed that sacrifice in wrath.
Indeed, He became very stern on that occasion. Shooting an arrow from his
bow, he uttered terrible roars. The celestials then became filled with
anxiety and fright. Indeed, when Mahadeva became angry and the Sacrifice
(in its embodied form) fled away, the gods became exceedingly frightened
at the twang of Mahadeva's bow and the sound of his palms. The gods and
Asuras all fell down and submitted to Mahadeva. All the waters swelled up
in agitations and the earth trembled. The mountains split, and all the
points of the compass and the Nagas became stupefied. The universe,
enveloped in a thick darkness, could no longer be seen. The splendour of
all luminaries, with the sun was destroyed. The Rishis, filled with fear,
became agitated, and desirous of their own good as also of all creatures,
performed propitiatory rites. Surya was then eating the principal
oblation. Smilingly Sankara approached him and tore out his teeth. The
gods then, humbling themselves to him, fled away, trembling. Once more,
Mahadeva aimed at the gods a shower of blazing and keen arrows resembling
flames of fire mixed with smoke, or clouds with lightning. Beholding that
arrowy shower, all the gods bowing down unto Maheswara, assigned to Rudra
a substantial share in sacrifices. In fright, the gods, O prince, sought
his protection. His wrath being dispelled, the great God then restored
the sacrifice. The gods that had fled away came back. Indeed, they are to
this day afraid of Maheswara. Formerly, the valiant Asuras had, in
heaven, three cities. Each of those cities was excellent and large. One
was made of iron, another of silver, and the third of gold. The golden
city belonged to Kamalaksha, the silver city to Tarakaksha, and the
third, made of iron, had Vidyunmalin for its lord. With all his weapons,
Maghavat (Indra) was unable to make any impression on those cities.
Afflicted (by the Asuras), all the gods sought the protection of Rudra.
Approaching him, all the gods with Vasava at their head, said, 'These
terrible dwellers of the triple city have received boons from Brahma.
Filled with pride in consequence of those boons, they are greatly
afflicting the universe, O Lord of the gods, none, save thee, is
competent to slay them. Therefore, O Mahadeva, slay these enemies of the
gods: O Rudra, creatures slain in every sacrifice shall then be thine.
Thus addressed by the gods, Mahadeva thus accepted their request, moved
by the desire of benefiting them, and said, 'I will overthrow these
Asuras. And Hara made the two mountains, viz., Gandhamadana and Vindhya,
the two poles of his car. And Sankara made the earth with her oceans and
forests his battle car. And the three-eyed deity made that prince of
snakes, viz., Sesha, the Aksha, of that car. And that God of gods, the
wielder of Pinaka, made the moon and the sun the two wheels of that
vehicle. And the triple-eyed Lord made Elapatra and Pushpadanta, the two
pins of the yoke. And the valiant Mahadeva made the Malaya mountains the
yoke, and the great Takshaka the string for tying the yoke to the poles,
and the creatures about him the traces of the steed. And Maheswara made
the four Vedas his four steeds. And that lord of the three worlds made
the supplementary Vedas the bridle-bits. And Mahadeva made Gayatri and
Savitri the reins, the syllable Om the whip, and Brahma the driver. And
making the Mandara mountains the bow, Vasuki the bowstring, Vishnu his
excellent shaft, Agni the arrow-head, and Vayu the two wings of that
shafts, Yama the feathers in its tail, lightning the whetting stone, and
Meru the standard, Siva, riding on that excellent car which was composed
of all the celestial forces, proceeded for the destruction of the triple
city. Indeed, Sthanu, that foremost of smiter, that Destroyer of Asuras,
that handsome warrior of immeasurable prowess, adored by the celestials,
O Partha, and by Rishis possessing wealth of asceticism, caused an
excellent and unrivalled array called after his own name, and stood
immovable for a thousand years. When, however, the three cities came
together in the firmament, the lord Mahadeva. pierced them with that
terrible shaft of his, consisting of three knots. The Danavas were unable
to gaze at that shafts inspired with Yuga-fire and composed of Vishnu and
Soma. While the triple city commenced to burn, the goddess Parvati
repaired thither to behold the sight. She had then on her lap, a child
having a bald head with five clumps of hair on it. The goddess asked the
deities as to who that child was. Sakra, through ill-feeling endeavoured
to strike that child with his thunderbolt. The divine lord Mahadeva (for
the child was none other), smiling, quickly paralysed the arm of the
enraged Sakra. Then god Sakra, with his arm paralysed accompanied by all
the celestials, speedily repaired to the lord Brahma of unfading glory.
Bowing unto him with their heads, they addressed Brahma with joined hands
and said, 'Some wonderful creature, O Brahma, lying on the lap of
Parvati, in the form of a child, was behold by us but not saluted. We
have all been vanquished by him. We, therefore, desire to ask thee as to
who he may be. Indeed, that boy, without fighting, hath with the greatest
ease vanquished us all with Purandara at our head.' Hearing these words
of theirs, Brahma. that foremost of all persons, acquainted with Brahma,
reflected for a moment and understood that boy of immeasurable energy to
be none else than the divine Sambhu, Addressing then, those foremost of
celestials with Sakra at their head, Brahma said, 'That child is the
divine Hara the Lord of the entire mobile and immobile universe. There is
nothing superior to Maheswara. That Being of immeasurable splendour who
was beheld by you all with Uma, that divine lord, had assumed the form of
a child for Uma's sake. Let us all go unto him. That divine and
illustrious one is the Supreme Lord of the world. Ye gods, ye could not
recognise that master of the universe.' Then all the gods with the
Grandsire repaired to that child, endued with the effulgence of the
morning sun. Beholding Maheswara, and knowing that he was the Supreme
Being, the Grandsire Brahma thus adored him: Thou art Sacrifice, O lord,
thou art the stay and refuge of the universe. Thou art Bhava, thou art
Mahadeva, thou art the abode (of all things), and thou art the highest
refuge. This whole universe with its mobile and immobile creatures, is
pervaded by thee. O holy one, O lord of the past and the future, O lord
of the world, O protector of the universe, let Sakra, afflicted with thy
wrath, have thy grace.'

"Vyasa continued, 'Hearing these words of the lotus-born Brahma,
Maheswara became gratified. Desirous of extending his grace, he laughed
aloud. The celestials then gratified (with praise) both Uma and Rudra.
The arm of the thunder-wielding Sakra re-got its natural state. That
foremost one of all the gods, that destroyer of Daksha's sacrifice, that
divine lord having the bull for his sign, became gratified with the gods.
He is Rudra he is Siva, he is Agni, he is everything, and he hath
knowledge of everything. He is Indra, he is the Wind, he is the twin
Aswins, and he is the lighting. He is Bhava, he is Parjanya, he is
Mahadeva, he is sinless. He is the Moon, he is Isana, he is Surya, he is
Varuna. He is Kala, he is Antaka, he is Mrityu, he is Yama. [274] He is
the day, and he is the night. He is the fortnight, he is the month, he is
the seasons. He is the morning and evening-twilights, he is the year. He
is Dhatri, he is Vidhatri, he is the Soul of the universe, and he is the
doer of all acts in the universe. Though himself without body, it is he
who is the embodied celestial. Endued with great splendour he is adored
and praised by all the gods. He is One, he is Many, he is hundred and
thousand. Brahmanas versed in the Vedas say that he hath two forms. These
are the terrible and the auspicious. These two forms, again, are
multifarious. His auspicious forms are water, light, and the moon.
Whatever is highly mysterious in the several branches of the Vedas, in
the Upanishads, in the Puranas, and in those sciences that deal with the
soul, is that God, viz., Maheswara, Mahadeva is even such. That God is,
again, without birth. All the attributes of that God are not capable of
being enumerated by me even if, O son of Pandu, I were to recite them
continually for a thousand years. Even unto those that are afflicted by
all the evil planets, even unto those that are stained with every sin,
that great protector, if they seek him, becomes gratified with them and
granteth them salvation. He granteth, and taketh away life and health and
prosperity and wealth and diverse kinds of objects of desire. The
prosperity is his that is seen in Indra and other gods. He is ever
engaged in the good and evil of men in this world. In consequence of his
supremacy, he can always obtain whatever objects he desires. He is called
Maheswara and is the lord of even the supreme ones. In many forms of many
kinds he pervadeth the universe. The mouth which that God has is in the
ocean. It is well-known that mouth, assuming the form of a mare's head,
drinketh the sacrificial libation in the shape of water. This god always
dwelleth in crematoriums. Men worship that Supreme lord in that place
where none but the courageous can go. Many are the blazing and terrible
forms of this God that men speak of and worship in the world. Many also
are the names, of truthful import, of this Deity in all the worlds. Those
names are founded upon his supremacy, his omnipotence, and his acts. In
the Vedas the excellent hymn called Sata Rudriya, hath been sung in
honour of that great God called the infinite Rudra. That God is the lord
of all wishes that are human and heavenly. He is omnipotent, and he is
the supreme master. Indeed, that God pervadeth the vast universe. The
Brahmanas and the Munis describe him as the First-born of all creatures.
He is the First of all the gods; from his mouth was born Vayu (the wind).
And since he always protecteth the creatures (of the universe) and
sporteth with them, and since also he is the lord of all creatures,
therefore is he called Pasupati. And since his Phallic emblem is always
supposed to be in the observance of the vow of Brahmacharya, and since he
always gladden the world, therefore he is called Maheswara. The Rishis,
the gods, the Gandharvas, and Apsaras, always worship his Phallic emblem
which is supposed to stand upright. That worship maketh Maheswara glad.
Indeed, Sankara (at such worship) becomes happy, pleased, and highly
glad. And since with respect to the past, the future, and the present,
that God has many forms, he is, on that account, called Vahurupa
(many-formed). Possessed of one eye he blazeth forth in effulgence, or he
may be regarded to have many eyes on every side of his body. And since,
he possesseth the worlds, he is for that reason called Sarva. And since
his form is like that of smoke, he is for that reason called Dhurjjati.
And since those deities, viz., the Viswedevas are in him, he is for that
reason called Viswarupa. And since three goddesses adore and have
recourse to that Lord of the universe, viz., Firmament, Water and Earth,
he is for that reason called Tryamvaka. And since he always increaseth
all kinds of wealth and wisheth the good of mankind in all their acts, he
is for that reason called Siva. He possesseth a thousand eyes, or ten
thousand eyes, and hath them on all sides. And since he protecteth this
vast universe, he is for that reason called Mahadeva. And since he is
great and ancient and is the source of life and of its continuance, and
since his Phallic emblem is everlasting, he is for that reason called
Sthanu. And since the solar and the lunar rays of light that appear in
the world are spoken of as the hair on the Three-eyed one, he is for that
reason called Vyomakesa. And since, afflicting Brahma and Indra and
Varuna and Yama and Kuvera, he destroyeth them ultimately, he is for that
reason called Hara. And since, he is the Past, the Future, and the
Present, and, in fact, everything in the universe, and since he is the
origin of the past, the future, and the present, he is for that reason
called Bhava. The word Kapi is said to mean supreme, and Vrisha is said
to mean righteousness. The illustrious God of gods, therefore, is called
Vrishakapi. And since Maheswara by means of his two eyes closed (in
meditation), created through sheer force of will a third eye on his
forehead, he is for that reason called the Three-eyed. Whatever of
unsoundness there is in the bodies of living creatures, and whatever of
soundness there is in them, represent that God. He is the wind, the vital
airs called Prana, Apana (and the others) in the bodies of all creatures,
including even those that are diseased. He who adoreth any image of the
Phallic emblem of that high-souled God, always obtaineth great prosperity
by that act. Downwards fiery, and half the body, that is auspiciousness
is the moon. His auspiciousness is the moon. So also half his soul is
fire and half the moon. His auspicious from, full of energy, is more
blazing than the forms of the gods. Among men, his blazing and terrible
form is called fire. With that auspicious form he practiseth
Brahmacharya. With that other terrible form he as supreme Lord devoureth
everything. And since he burneth, since he is fierce, since he is endued
with great prowess, and since he devoureth flesh and blood and marrow, he
is for this called Rudra. Even such is the deity called Mahadeva, armed
with Pinaka, who, O Partha, was seen by thee engaged in slaying thy foes
in advance of thy car. After thou hadst vowed to slay the ruler of the
Sindhus, O sinless one, Krishna showed thee this God, in thy dream,
sitting on the top of that foremost of mountains. This illustrious God
proceedeth in advance of thee in battle. It is he who gave thee those
weapons with which thou didst slay the Danavas. The hymn approved of the
Vedas, and called Sata-Rudriya, in honour of that God of gods, that
excellent, famous, life-enhancing, and sacred hymn, has now, O Partha,
been explained to thee. This hymn of four divisions, capable of
accomplishing every object, is sacred, destructive of all sins, and
competent to drive away all stains and to kill all sorrows and all fears.
The men that always listen to this succeeds in vanquishing all his foes
and is highly respected in the region of Rudra. The person who always
attentively reads or listens to the recitation of this excellent and
auspicious account, appertaining to battle, of the illustrious Deity, and
he worships with devotion that illustrious Lord of the universe,
obtaineth all the objects of desire, in consequence of the three-eyed God
being gratified with him. Go and fight, O son of Kunti, defeat is not for
thee, that hast Janardana. on thy side for thy adviser and protector.'

"Sanjaya said, 'Having addressed Arjuna in these words, the son of
Parasara, O chief of the Bharatas, went away to the place he had come
from, O chastiser of foes.'



SECTION CCIII

"Sanjaya said, 'Having battled fiercely for five days, O king, the
Brahmana (Drona) endued with great strength, fell and repaired to the
region of Brahma. The fruits that arise from a study of the Vedas arise
from a study of this Parva also. The great achievements of brave
Kshatriyas have been described here. He who readeth or listeneth to the
recitation of this Parva every day is freed from heinous sins and the
most atrocious acts of his life. Brahmanas may always obtain herefrom the
fruits of sacrifices. From this, Kshatriyas may obtain victory in fierce
battle. The other orders (Vaisyas and Sudras) may obtain desirable sons
and grandsons and all objects of desire!'"

The end of Drona Parva.



FOOTNOTES

1. Literally, like an oration teeming with unrefined expressions.

2. i.e., deprived of robes and ornaments because of her widowhood.

3. A Sarabha is a fabulous animal of eight legs supposed to be stronger
than the lion.

4. The sense seems to be, that when such an one hath been slain, what is
there on earth that is not subject to destruction? Ye, should, therefore,
grieve for your wealth, children etc. as things already gone.

5. There is a slight difference of reading in this sloka as it occurs in
the Bombay text. The sense seems to be, that since everything is destined
to die, why should I fear to do my duty.

6. The last line is read incorrectly, I think, in the Bombay text.

7. The second fine of 12 is read incorrectly in the Bengal text. Instead
of tathapi the true reading (as in the Bombay edition) is tavapi.

8. Kula-samhanana-jnana, i.e., 'knowledge of Kula, as also of samhanana,
which latter, as Nilakantha explains, means the body. A knowledge of the
body, of vital and other limbs, was possessed by every accomplished
warrior who wanted to smite effectually.

9. i.e., who will feel it humiliating for him to walk behind Drona?

10. A substantial difference of reading occurs here between the Bengal
and the Bombay texts. Both have defects of their own. It seems to me that
Drona, as leader, proceeded in the van. Karna, when described as
proceeding at the head of all bowmen, must be taken marching at the head
of the whole rear guard. In the case, his position would be immediately
behind Drona's.

11. Lit, "placed army to their right," i.e., these birds wheeled to the
left of thy host, which is an evil omen.

12. The first line of 23 is read with a slight variation in the Bengal
text. The words 'nothing could be seen save Drona's arrows' are added
here to make the sense clear.

13. Probably, a ready instrument.

14. The sense seems to be that having carefully attained Arjuna in arms
he has got the fruit of his care and labour in the form of defeat and
death at the hands of, or, at least, through, his own pupil.

15. This sentence comprises 7. 8 and the first line of 9. I have followed
the exact order of the original. The peculiarity of the Sanskrit
construction is that the Nominative Pronoun is made to stand in
apposition with a noun in the objective case. The whole of this Section
contains many such sentences.

16. 10 and 11 also refer to Ajatasatru.

17. Ghatotkacha was the son of Hidimva by Bhimasena. Rakshasi women bring
forth the very day they conceive, and their offspring attain to youth the
very day they are born!

18. Hayaraja, lit., the prince of steeds. He was an Asura, otherwise
called Kesi, in the form of a steed.

19. i.e., without weapons of any kind.

20. Kaliprasanna Singha, in his Bengali translation, makes a mess of this
Sloka.

21. Jarasandha, the powerful king of the Magadhas, and the sworn foe of
Krishna, was slain by Bhima through Krishna's instigation.

22. viz., the transplantation of the Parijata from Amaravati to the earth.

23. Though gods, they have taken their births as men, and, they must
achieve their objects by human means. It is for this that they do not, by
a fiat only of their will, destroy this host.

24. The Bengal Texts read this verse incorrectly. For Prataptam, the
correct reading is satatam; and for anukarinas, the correct word is
asukarinas.

25. The Bengal reading is Sura-vyala. The Bombay texts reads Sulav-yala.
I adopt the latter. Vajinas, in Prani-vaji-nishevitam, is explained by
Nilakantha to mean fowl or bird.

26. It is evident that the very minuteness with which the comparison is
sought to be sustained, destroys the effect. Regarding the repetition,
they are just such as one may expect to find in verses composed extempore.

27. This verse is read incorrectly in the Bengal texts. For hayan read
Dhanus.

28. The word "heroic" occurs in the next verse.

29. The word in the original are Sampata, Abhighata, and Nipata.

30. Nishka, literally, a golden coin, whose weight is diversely stated by
diverse authorities.

31. I adopt the Bengal reading which is Vidhayaivam. The Bombay reading
is Vihayainam, meaning 'leaving Yudhishthira.'

32. Soldiers sworn to conquer or die. Instead of using a long-winded
phrase each time the word occurs, it is better to repeat it in this form.

33. The second line reads differently in the Bombay text.

34. It seems that the text here is vicious. It certainly requires
settling. One complete Sloka seems to be wanting.

35. The second line of this verse is certainly vicious.

36. Ekacharas is explained by Nilakantha as 'unable to bear the sight of
others of their species,' i.e., walking by themselves, or solitarily or
singly. Some of the vernacular translators are for taking this word as
implying the Rhinoceros.

37. Literally, 'thought in his mind that his hour was come.'

38. Literally, half-moon-shaped.'

39. Cruel because it was a Brahmana with whom Satanika was fighting.

40. The Bengal reading Vahupellava is a mistake. The correct reading is
Vahupannaga as in the Bombay text.

41. Using even these as implements for striking, for Bhima's might was
superhuman.

42. Hemadandais is a mistake of the Bengal texts for Hemabhandiers.

43. The first line of 20 is vicious as it occurs in the Bengal texts. The
Bombay reading is correct.

44. 'This seems to be a repetition of the 6th verse.

45. i.e., not to abandon their comrades in distress.

46. The last word of the first line of 74 is vicious as printed in the
Bengal texts.

47. The custom, when one warrior attacked another, was invariably to give
his name and lineage before striking.

48. All the printed texts, not excepting that of Bombay, read Drupadeyas.
There can be no doubt, however, that it should be Draupadeyas.

49. The first line of 54 is read incorrectly in the Bengal texts. I
follow the Bombay reading.

50. After 19 occurs a complete sloka in the Bombay text which does not
appear to be genuine.

51. The second line of 46 is omitted in the Bengal texts.

52. The Bengali translators have made a mess of these two verses. Among
others, K. P. Singha makes Ruchiparvan follow Bhima and suppose Suvarchas
to be some Pandava warrior who slew Ruchiparvan. The reading Suvarchas is
vicious. The correct reading is Suparva, meaning, as Nilakantha explains,
"of beautiful limbs." Parvatapati is Bhagadatta himself.

53. The Bengal reading abhitas is incorrect. It should be Kshubitas.

54. I render 16 and 17 rather freely, as otherwise the sense would not be
clear.

55. The Bengal texts read,--"he is either the first or the second, on the
earth, I think."

56. The Bombay reading paritas is vicious. The Bengal texts read twaritas.

57. The Bengal texts read the second line differently. Lokam
(accusative). For Gharmancubhis the Bengal reading is Gharmamvubhis.
Nilakantha explains that varsha (whence varshika) means season. Hence
Nigadavarshikau masau would mean the two months of summer. If the Bengal
reading were adopted, the meaning would be "like summer and the rainy
seasons afflicting the world with sweat and rain."

58. The Bengal reading Samprapte is vicious. The Bombay reading
Sambhrante is evidently correct.

59. I render 5 a little freely, and expand it slightly to make the sense
clear.

60. The Bengal reading Purvabhilashi is better than Purvabhilbhashi.
Between Nila and Aswatthaman existed a rivalry since some time.

61. The word in the original is dhumaketu. Elsewhere I have rendered it
comet. It would seem, however, that is wrong. In such passages the word
is used in its literal sense, viz., "(an article) having smoke for its
mark," hence fire.

62. The first half of the first line of 21 seems to be grammatically
connected with 20.

63. The last half of the second line of 4 is vicious as occuring in the
Bengal texts. The correct reading is ayuduha-viarada.

64. Janghas, etc., are diverse limbs of cars used in battle.

65. 'The second half of the second line of 2 is vicious in the Bengal
texts.

66. I omit the names as they occur in the text. These are: (1)
Kshurupras, i.e., arrows sharp as razors, (2) Vatsadantas, i.e., arrows
having heads like the calf-tooth, (3) Vipathas, i.e., long arrows having
stout bodies, (4) Narachas, long arrows; Ardhachandrabhais, i.e., looking
like shafts furnished with heads of the form of the half-moon; it is an
adjective qualifying Narachis, (5) Anjalikas were broad-headed shafts.

67. There are the names of diverse kinds of drums small and large.

68. I adopt the Bombay reading of the 1st line of 4.

69. The fruit being the present encounter with Abhimanyu in which
Duhsasana, according to Abhimanyu, shall have to lay down his life.

70. Pravanddiva is explained by Nilakantha as nimnadeeam prapya. The
meaning seems to be, as I have put it, "like an elephant in a low land,
i.e., land covered with mud and water."

71. These words occur in 17 lower down.

72. 'These are limbs of cars.

73. The Bombay reading is slightly different.

74. Literally, "like another son of the Lord of Treasure".

75. I confess I do not understand what the meaning is of asiva vachvz
Srijatam. The rendering I offer is tentative.

76. I follow the numbering of the Bengal texts. 23 consists of three
lines.

77. I expand the 5th a little to make the sense clear.

78. I expand the 5th a little to make the sense clear.

79. In the first fine of 3, the correct reading is Karnanchapy akarot
kradha, etc., the reading in the Bengal text is vicious and unmeaning.

80. Bengal text read Taru-tringani i.e., tree-tops.

81. The correct reading is Mahavalan Mahavalat.

82. The Bombay reading which I accept, is Valabudhischa. Of course Bengal
reading is Avalabudhischa.

83. During the days of mourning a person is regarded as unclean, being
unable to perform his ordinary worship and other religious rites. After
the obsequies are performed the mourning is ended, he is supposed to be
cleansed.

84. The first line of 6 is read differently in the Bombay edition. The
Bengal reading, however, seems to me to be preferable.

85. Both the Bengal and Bombay editions, in the first line of 12, read
prita, i.e., gratified. There can be no doubt, however, that the correct
reading is Bhita, i.e., affrighted, as I have put it. I find that some of
the Bengali translators have also made this correction.

86. Devas, in the first line of 46, means the senses, Vrittas, as
explained by Nilakantha, means Vritavantus.

87. Verse 55, as occuring in both the Bengal and the Bombay text,
requires corrections, 55 is incomplete. For the words tada Raja,
therefore, I read Sokam tyaja, as suggested by K. P. Singha. Then the
Visarga after Yudhishthira must be dropped to make it a vocative.
Similarly, Pandavas in 58 should be Pandava, a vocative and not a
nominative upakramat should be upakrama. The last two corrections are
made in the Bombay text. The fact, is, are 55 to 58 the words of Vyasa,
or of Sanjaya? Evidently, it is Vyasa that speaks, and, hence the
necessity of the corrections noted.

88. I follow Nilakantha in rendering these two verses.

89. Of golden excreta.

90. The Bengal reading is Samvartam. The Bombay text makes Samvarta a
nominative. I have adopted the Bengal reading. If the Bombay reading be
accepted, the meaning would be that Samvarta himself, piqued with
Vrihaspati, caused Marutta to perform a sacrifice. K. P. Singha makes a
ludicrous blunder in supposing Samvarta to have been a kind of sacrifice.

91. The word in the original Atavika, literally meaning one dwelling in
the woods. It is very generally used in the sense of thieves or robbers,
thus showing that these depredators from the earliest times, had the
woods and the forests for their home.

92. Vahinyas rivers. Swairinyas, open to every body. The Bengal reading
is abhavan; the Bombay reading Vyatahan. If the former reading be,
adopted, it would mean the rivers were of liquid gold.

93. i.e., sacrifices ordained for Kshatriyas.

94. Siksha, one of the six branches of Vedas; it may be called the
orthoepy of the Vedas. Akshara, letters of the alphabet. The sense seems
to be that these Brahmanas were good readers of the Vedas.

95. The word in the original Murddhabhishikta, which literally means one
whose coronal locks have undergone the ceremony of the sacred
investiture. Hence, it is used to denote Kshatriyas or persons of the
royal order.

96. Havisha mudamavahat; or havisham udam avahat, which would mean, he
poured libations unto Indra as copious as water.

97. Because juniors pre-deceased their seniors. The causative form of
akarayan is a license.

98. The four kinds of creatures that owned Rama's sway were (1) those
that were oviparous, (2) those that were viviparous, (3) those born of
filth, and (4) the vegetables.

99. These were ghats for facilitating access to the sacred stream.

100. Both 5 and 6 are difficult slokas. But for Nilakantha I could never
have understood their sense. The reading Jalaughena, occuring in both the
Bengal and the Bombay editions, is a mistake for Janaughena. The
construction of 5 is this: Dakshina Bhuyasirdadat: tena hetuna Janaughena
akaranta. The story of the salvation of Bhagiratha's ancestors is a
beautiful myth. King Sagara (whence Sagara or the Ocean) had sixty
thousand sons. They were all reduced to ashes by the curse of the sage
Kapila, an incarnation of Vishnu himself. Bhagiratha, a remote
descendant, caused the sacred Ganga to roll over the spot where the ashes
of his ancestors lay, and thus procured their salvation.

101. The correct reading is Valguvadinas, and not the form in the
genitive plural.

102. In the Bombay edition some verses occur after the 3rd.

103. Literally "Having me for his sustainer."

104. Instead of Suna, the Bombay text gives Puru.

105. The Bengal text reads this verse differently.

106. The words in italics are names of Indian confectionery, prepared
with wheat or barley, milk, and sugar or honey.

107. These are the methods by which he sought knowledge of the Vedas.

108. 'Nakshatra-dakshina is explained by Nilakantha as Nakshatra
vihitro-Dakshina.

109. The Bengal reading of the second line of the second verse is
vicious. At any rate, the Bombay reading is better.

110. Animals slain in sacrifices are believed to go to heaven.

111. Identified with the modern Chumbal.

112. A kind of vessel used by Brahmanas and others for begging.

113. Vaswoksara means made 'of gold.' It is a feminine adjective. The
substantive is omitted. I think the passage may mean--'The city of
Rantideva is made of gold.'

114. A Vyama is the space between the two arms extended at their furthest.

115. Literally, a Kshatriya is one that rescues another from wounds and
injuries.

116. A raja is one who enjoys the affection of his people, and with whom
they are delighted.

117. The bow of Siva, otherwise called Pinaka.

118. Aklishtakarman, literally, one who is never fatigued with work;
hence one capable of obtaining the results of action by a mere fiat of
the will. It may also mean, of unspotted acts.

119. Parthivas, i.e., relating to the earth.

120. The first line of the verse, I think, has been correctly explained
by Nilakantha. The paraphrase is ya imam bhumim sukham kurvan adyam i.e.
adyam yugam anuparyeti sma.

121. The Bombay text adds some verses here which do not occur in the
Bengal texts.

122. K. P. Sinha makes a ludicrous blunder in reading this line.

123. Sannahikas, i.e., clad in mail.

124. The Bengal reading Dwijaidhitam is certainly better than the Bombay
reading Dwijochitam although Nilakantha explains uchitam as abhimatam.

125. Twilight is herself the goddess who is supposed to be adored by
certain prayers and on the occasion.

126. These slaps mark the cadences.

127. Literally, 'in crossing.'

128. The Bengal reading Satyavrataiv in the first line of 9 is vicious. I
adopt the Bombay reading Satyaratas, qualifying tara. To suppose that
Krishna paid such a complement to the Kauravas as is implied by the
Bengal reading is an absurdity.

129. i.e. added his voice to that of Jayadratha, requesting Drona to
protect the latter.

130. A kind of car or vehicle.

131. Nilakantha supposes that tasmai here refers to the Three-eyed and
not to Krishna. This seems to be right.

132. The second note of the Hindu gamut.

133. Vasavamiva is a mistake for Vasavasyeva.

134. Apavrittam is explained by Nilakantha as endangered or made
doubtful. What Sanjaya says is that if it is not so, thou shalt then have
to undergo the bitterness of ruling over the whole world bestowed upon
thee by the Pandavas. Either the Pandavas will snatch away thy kingdom or
make thee ruler of the whole after slaying thy sons. Either of these
alternatives would be bitter to thee.

135. The original is pleonastic.

136. This verse obviously needs correction. Instead of "golden coats of
mail," I think some such correction is needed, viz. coats of mail, of
black iron, decked with gold and dyed with blood, etc.

137. The original is pleonastic.

138. This Sloka occurs in all the texts. It would seem, therefore, that
Sanjaya was not always a witness only of the battle for narrating what he
saw to Dhritarashtra, but sometimes at least he took part in the battle.

139. The words tatsainyanyabhyapujayan seem to be unmeaning in this
connection. The Bengali translators, unable to do anything with them,
have left them out.

140. The celestial weapons were forces dependent on mantras. Ordinary
shafts, inspired with these mantras, were converted into celestial
weapons.

141. In other words. Arjuna's car shot as quickly through the enemy as
the arrows themselves sped from it.

142. The Bengal reading of the first line is vicious. The Bombay reading
is Vamatkum Vipathum, Vanan. The first word means the froth in the mouth
of the steeds.

143. i.e., his funeral obsequies. The vernacular translators do not see
the intended joke.

144. I give the sense of this verse, without giving a closely literal
version.

145. Avabhritha is the final bath undergone, on completion of as
sacrifice by the person performing the sacrifice. The slaughter of
Duryodhana would according to Krishna, be the avabhritha of the sacrifice
of battle.

146. Praviddham means fallen down or loosened from its usual place. Thus
Nilakantha.

147. Tripura means the three cities constructed by the Asura artificer
Maya. The Asura, however, who owned those cities is also called Tripura.
It was Mahadeva who destroyed the three cities with all their population
vide the close of the Harivansa.

148. The true reading is alohita and not lohita. Arka here is crystal and
not the sun. It was a silvern boar, which could not, evidently, be like
the sun.

149. Owners of golden cars.

150. Nidas were niches or drivers boxes.

151. Many of the opening slokas of this section are nearly the same as
those of section 76 of Bhishma Parva, vide ante. In a few instances I
have adopted the readings of the Bombay edition.

152. I prefer the reading Samakulam to Jhashakulam.

153. i.e., using cars and elephants as weapons for destroying cars and
elephants.

154. The fear behind them was from the Pandava army. The fear before them
was from the car-warriors who had succeeded in penetrating the Kuru host.

155. Many of the Bengal texts have Calabhairiva. This is a mistake, the
word being Calada, and not Calabha which would be unmeaning here.

156. I render the second line of 4 too freely. The sense seems to be that
when two persons fight, one cannot say beforehand who will succeed. Both
have chances of success, as, indeed, both have chances of defeat.

157. The genius of the two languages being entirely different, I give the
sense of the first line of 14 separately, without seeking to connect it,
in the assertive form, with the second half of 13.

158. Literally, 'disregard of Krishna.'

159. The Bombay reading, which I adopt, seems to be better than the
Bengal one.

160. I think that both Vrikodaram and nisitais in this verse as given in
the Bombay text are incorrect. I read Vrikodaras and navavhis following
the Bengal texts.

161. The sense seems to be that Karna and Bhima were like fire and wind.

162. Verse 28 is a triplet. The second line is obscure. It seems that a
line has been omitted.

163. Literally, mustered all his rage.

164. In the first line of the 62 the Bengal reading Ayastam is better
than the Bombay reading Ayastas.

165. Literally, 'a mountain overgrown with medicinal herbs of great
efficacy.' Of course, the allusion is to Hanumat's removal of
Gandhamadana for the cure of Lakshmana.

166. i.e., the little indent caused by a cow's hoof.

167. The sense is that he that will slay me will always be victorious in
battle, will always slay the warriors with whom he may be engaged in
battle. Defeat will never be his.

168. do not render 55 literally. Satyaki is called 'Satyavikrama,' i.e.,
of true prowess' or 'of prowess incapable of being baffled.' If he
sustains a defeat today at Bhurisrava's hand, that title of his will be
falsified. This is all that Krishna means.

169. Verse 20 is incomplete. I supply the words,--'Why then should I not
protect' in order to make the meaning intelligible. The first line of 21
is grammatically connected with 20. To avoid an ugly construction I
render it separately.

170. Literally, 'who could witness with indifference Satyaki reduced to
that plight?'

171. Generally, to die, abstaining from all food. It is a method of
freeing the soul from the body by Yoga.

172. Literally, 'near the place assigned for the sacrificial butter.'

173. Nilakantha explains chakram as Pratapam.

174. The second line of 94 I render a little freely to make the sense
clearer.

175. A Kavandha is a headless trunk moving about as if endued with life.
Tales are told of these headless beings drinking the blood of victims
falling within their grasp.

176. The second of the seven notes of the Hindu gamut.

177. The printed editions and the manuscripts do not agree with one
another in respect of the order and numbering of the last dozen verses.
The Bombay edition omits a few of the verses.

178. Everything even the inanimate creation, exists and adores the
Supreme deity.

179. This is a triplet in the Calcutta edition.

180. Literally, 'the fact of the Dhartarashtras having sunk (into
distress).'

181. Literally, 'of persons whose coronal locks have undergone the sacred
bath.'

182. Praluvdhas is explained by Nilakantha differently. He supposes that
Duryodhana here characterises Sikhandin to be a deceitful fowler or
hunter in consequence of the deceit with which he caused Bhishma's fall.
This is far-fetched.

183. I adopt the Bombay reading.

184. The Bombay edition reads this verse differently and introduces
another after it which does not occur in the Bengal texts.

185. I am not sure whether I have rendered the 31st and the first half of
32nd correctly. The vernacular translators have made a mess of the
passage. The difficulty lies with Surhittamais. I take it to mean that
Duryodhana says, 'Karna, Sakuni, Duhsasana, with myself, had taken thee,
O preceptor, for a friend, and had engaged thee in this battle. We did
not, however, then know that thou art an enemy in disguise.'

186. i.e., 'he should, by very means in his power, avenge himself on the
Somakas, those enemies of mine.'

187. This is a triplet in the Bengal texts.

188. I render the second line freely, following Nilakantha.

189. Literally, 'with shafts resembling his rays.'

190. Or, 'as a lake overgrown with lotuses is agitated on every side by
an elephant.'

191. Sixteen lines, occurring after this in the Bombay edition, have been
omitted in the Calcutta edition.

192. Drums of diverse kinds and sizes.

193. The Bombay reading is apalavam and not viplatam.

194. This is a triplet in all the editions.

195. The brother of the Kalinga prince.

196. Patanipam is explained by Nilakantha as something that causes the
patana or downfall of a person hence sin.  [There is no reference for this
note in the body of this page, so I have placed it in a likely
location.--JBH]

197. A nalwa measured four hundred cubits.

198. Nilakantha explains that there were Pisachas.

199. Aswatthaman and the Pandavas were like brothers, for both were
disciples of Drona Ghatotkacha, therefore, having been Bhima's son was
Aswatthaman's brother's son.

200. i.e., the weapon endued with the force of the thunder.

201. Different species of Rakshasas.

202. Tripura, belonging to an Asura of the same.

203. Asani literally means the thunder. Probably, some kind of iron mace.

204. The Bengal texts read Utkrisha-vikramas. The correct reading seems
to be Aklivhtavikramas. Then again Sahanujam seems to be inaccurate. I
follow the Bombay reading Sahanugam.

205. Achyuta, when used as a proper noun, refers to Krishna. It means of
unfading glory and 'the immortal.'

206. Sight differences are observable between the Bengal and the Bombay
texts as regards the last three verses.

207. This is a triplet.

208. This is a triplet.

209. In the second line of 4, utsedha and not udvrita is the true
reading. So also kanchit and not kinchit. The paraphrase, according to
Nilakantha, in kanchit dhanurdharam na ganayan, etc.

210. 147 is a triplet.

211. The Bengal reading sudakshinas at the end of 49 dose not seem to be
correct. I adopt the Bombay reading sudarnnam.

212. The Bombay edition reads the first line of 3 differently. The Bengal
reading is also defective. The correct reading seems to be Rathanaga
instead of Naranaga.

213. This is a Triplet.

214. Instead of mattagaje, the Bombay edition reads tatragaje.

215. There seems to be a mistake in this sloka in its reference to the
Pandavas. The reading, however, that occurs in all the printed edition,
is the same. In one manuscript I find Kamrava-yodhavurgais (which I
adopt) for Pandava-Kauraveyais.

216. The second line of 30, as it occurs in the Bengal texts, is adopted
by me. A slight difference of reading occurs between the Bengal and the
Bombay editions.

217. As regards almost every one of these slokas, differences of reading
are observable between the Bengal texts and the Bombay edition. The
readings of the Bombay edition are almost uniformly better. Then, again,
many of those verses are disfigured with syntactical pleonasms and other
grave errors. Abounding with tiresome repetitions that scarcely attract
notice amid the variety of synonyms with which the language of the
original abounds and amid also the melodious flow of the rhythm, the
defects become glaring in translation. At the latter, however, of
faithfulness, I have been obliged to sacrifice elegance, in rendering
this section.

218. The Bengal reading tatha loka is incorrect. The Bombay text
correctly reads tadaloka. Then also, instead of the Bengal reading
rajasacaa samavrite (which is faulty), the true reading is raja tamasa
vrite.

219. Lokanamabhave is explained by Nilakantha as pralaya-kale.

220. A different reading occurs in the Bombay edition.

221. Nalikas, as used here, appear to have been some species of shafts.
In an earlier note, relying on other authorities, I took it to mean some
kind of air-gun.

222. Vaikartana may also mean one who has peeled off his skin of natural
armour. To preserve dramatic propriety, the Hindu commentators explain it
in this sense when it occurs in any such passage, for the real origin of
Karna, viz., his procreation by the deity of the sun, became known after
his death.

223. 'The second line of 9 is read differently in the Calcutta edition. I
adopt the Bombay reading.

224. In the second line of 13, Avyayatturnam instead of Maharaja is the
correct reading.

225. This sloka seems to be a vicious one.

226. Yena and tena here are equal to yatra and tatra.

227. In the first line of 30 Vaganais and not Vanaganan is the true
reading.

228. The second line of 30 is read differently in the Calcutta edition.
In consequence also of some differences between two printed editions, 30
of the Calcutta text is 32 of the Bombay text.

229. In the Bengal texts this is a triplet.

230. It is for this that I see thee with this head as a tribute.

231. An arani is a cubit measuring from the elbow to the end of the
little figure.

232. Both reading, viz., asaktam and asaktam are correct. The former
means engaged' the latter, 'to the measure of his might!'

233. The second line of 85 is differently in the Bombay edition.

234. Rakshasas at certain hours were believed to be inspired with greater
strength.

235. Mainaka the son of Himavat, has a hundred heads.

236. i.e., they thought they obtained a new lease of life.

237. Literally means, "united by Jara."

238. Nilakantha thinks that Sagadaya in one word, meaning 'deprived of
the both Rakshasas and the mace.' This is far-fetched.

239. Fire being the mouth of the celestials, without fire, the celestials
become mouthless. Thus Nilakantha.

240. This is a triplet in the Bengal texts.

241. 66 is a triplet in the Bengal texts.

242. Triyama, literally, consisting of three Yamas, a Yama being a watch
of three hours. The first hour and a half of the night and the last hour
and a half, being regarded as twilight, the night, truly as such, with
the ancient Hindoos, consisted of only nine hours.

243. Literally, 'of a thousand Yamas.'

244. The moon is called the lord of lilies because the water-lily is seen
to bloom at moonrise, just as the sun is called the lord of the lotuses
because the lotus blooms at sun-rise, The direction presided over by
Indra means the East.

245. Dasatakasha-kkupa means the Kakup or direction presided by him of a
thousand eyes; hence the East.

246. Instead of Vrishodara, the Bombay text reads Vrishottama, which I
adopt.

247. In the first line of 31, the Bengal texts read Rajanam probably
referring to Drupada. The correct reading, however, is Rujendra in the
vocative case as in the Bombay edition.

248. I render this a little too freely. The form of the oath is, "Let
that man lose, etc. whom Drona escapes today with life or whom Drona
vanquishes today."

249. This, in the Bengal texts, is a triplet.

250. I adopt the Bombay reading of the first line of this verse.

251. All these arrows inflicted had wounds and could not be easily
extracted. Shafts of crooked courses were condemned because the
combatants could not easily baffle them, not knowing at whom they would
fall.

252. This verse is omitted in the Bombay text. There can be no doubt,
however, about its genuineness.

253. The celestial weapons were all living agents that appeared at the
bidding of him who knew to invoke them. They abandoned, however, the
person whose death was imminent, although invoked with the usual formulae.

254. I adopt the Bombay reading.

255. Deprived of both the worlds, having sustained a defeat, they lost
this world, and flying away from the field, they committed a sin and lost
the next world.

256. Celestial weapons were invoked with mantras, as explained in a
previous note. They were forces which created all sorts of tangible
weapons that the invoked desired. Here the Brahma weapon took the form of
broad-headed arrows.

257. Dharmadhwajin literally means a person bearing the standard of
virtue, hence, hypocrite, sanctimoniously talking only virtue and
morality but acting differently.

258. I think the correct reading is aputrinas and not putrinas. If it is
putrinas, literally rendered, the meaning is, 'Why should persons having
children, feel any affection for the latter?' It the worthy of remark
that the author of Venisamhara has bodily adopted this verse, putting it
in the mouth of Aswatthaman when introduced in the third Act.

259. The last line of 37 is read differently in the Bombay edition.
Nilakantha accepts that reading, and explains it in his gloss remarking
that the grammatical solecism occuring in it is a license. The Bengal
reading, however, is more apposite.

260. Literally, "the animals kept the Pandavas to their right."

261. Dasaratha's son Rama, during his exile, slew the monkey-chief Bali,
the brother of Sugriva, while Bali was engaged with Sugriva in battle.
Bali had not done any injury to Rama. That act has always been regarded
as a stain on Rama.

262. I expand the original to make the sense clear.

263. The first line of the 23rd verse in the Bengal editions, is made the
second line of that verse in the Bombay text. There seems to be a
mistake, however, in both the texts. Vishnu slew Hiranyakasipu without
allowing, the latter to say anything unto him. Vide Vishnu Purana, if
instead of Hiranyakasipu Harim, the rendering be Hiranyakasipu Haris, the
line may then be connected with Bhima's speech, and the comparison would
become more apposite.

264. The Nishadas were and to this day are the lowest caste in India.

265. The Bengal reading is vicious, I adopt the Bombay reading which is
Surorgurunsha bhuyopi, meaning, "this preceptor again." The fact is,
Arjuna was Satyaki's preceptor; Drona, therefore, was the latter's
preceptor's preceptor.

266. Kimpurushas were fabled creatures, half men and steeds. Not a
mountain but had its Kimpurushas, according to the Hindu belief. Yakshas
were a sort of superhuman beings inhabiting inaccessible halls and
mountains.

267. I adopt the Bombay reading of the 2nd line of 35 and think that
Nilakantha explains it correctly.

268. I adopt the Bombay reading.

269. Nilakantha explains this to mean that when he became unconnected
with the world, rising superior to everything connected with the world.

270. The terrible.

271. Amritasya yonim, literally, the origin or cause of immortality,
i.e., he from whom immortality springs. Hence, as explained by
Nilakantha, the phrase means the source of salvation, for those only that
are emancipate became immortal as the Supreme Soul itself.

272. i.e., the five attributes perceivable by the five senses, with the
five objects of Nature with which they are directly connected or in which
they manifest themselves.

273. Having given it away to Rama, his disciple.

274. All these terms imply Death or the Destroyer

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 8

Karna-parva



Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

Scanned and Proofed by Mantra Caitanya. Additional proofing and
formatting at sacred-texts.com, by J. B. Hare, October 2003.





1

Om! Having bowed down unto Narayana, and unto that most exalted of male
beings, Nara, and unto the goddess Sarasvati also, must the word Jaya be
uttered.

Vaishampayana said, "After Drona had been slain, O monarch, the royal
warriors (of the Kaurava army) headed by Duryodhana, with hearts filled
with great anxiety, all repaired to Drona's son. Lamenting the loss of
Drona, and deprived of energy in consequence of their cheerlessness, they
sat around the son of Sharadvata's daughter, afflicted with grief.
Comforted for a little while by considerations founded upon the
scriptures, when night came, those rulers of Earth proceeded to their
respective tents. Those lords of Earth, however, O thou of Kuru's race,
could feel no happiness in their abodes. Thinking of that immense
slaughter, they could not also sleep. The Suta's son (Karna), and king
Suyodhana and Duhshasana and Shakuni, in special, could not compose
themselves to sleep. Those four passed that night together in
Duryodhana's tent, reflecting upon the woes they had inflicted upon the
high-souled Pandavas. Formerly they had brought Draupadi, plunged into
woe on account of the match at dice, into the assembly. Recollecting it
they experienced great regret, their hearts being filled with anxiety.
Thinking of those sufferings inflicted (upon the Pandavas) in consequence
of the gambling match they passed that night in sorrow, O king, as if it
were really a hundred years. Then when morning came, observing the
dictates of the ordinance, all of them duly went through the customary
rites. Having gone through these customary rites, and comforted to some
extent, O Bharata, they ordered their troops to be arrayed, and then came
out for battle, having made Karna their generalissimo by tying the
auspicious thread round his wrists, and having caused many foremost of
brahmanas, by presents of vessels of curds, clarified butter, akshatas,
coins of gold, kine, jewels and gems, and costly robes, to pray for their
victory, and having caused heralds and musicians, and panegyrists to
adore them with hymns about victory. The Pandavas also, O king, having
gone through their morning rites, issued from their camp, resolved on
battle. Then commenced a fierce battle, making the hair to stand on end,
between the Kurus and the Pandavas, each desirous of vanquishing the
other. During the commandership of Karna, the battle that took place
between the Kuru and the Pandava troops was exceedingly fierce and lasted
for two days. Then Vrisha (Karna) having made an immense slaughter of his
enemies in battle, was at last slain in the sight of the Dhartarashtras,
by Arjuna. Then Sanjaya, repairing to Hastinapura told Dhritarashtra all
that had happened at Kurujangala."

Janamejaya said, "Having heard of the fall of Bhishma and that other
mighty car-warrior, Drona, the old king Dhritarashtra the son of Ambika
had been afflicted with great grief. How, O foremost of brahmanas, could
he, plunged into grief, support his life having heard of the death of
Karna, that well-wisher of Duryodhana? How indeed, could that descendant
of Kuru support his life when he, upon whom that monarch had rested the
hope of his sons' victory, had fallen? When the king did not lay down his
life even after hearing of Karna's death, I think that it is very
difficult for men to yield up life even under circumstances of great
grief! O brahmana, when the king did not yield up his life after hearing
of the fall of the venerable son of Shantanu, of Bahlika and Drona and
Somadatta and Bhurishrava, as also other friends and his sons and
grandsons, I think, O regenerate one, that the act of yielding up one's
life is exceedingly difficult! Tell me all these in detail and as they
actually happened! I am not satiated with hearing the high achievements
of my ancestors!"



2

Vaishampayana said, "Upon the fall of Karna, O monarch, the son of
Gavalgana, with a cheerless heart, set out that night for Nagapura, on
steeds that rivalled the wind in speed. Arrived at Hastinapura, with a
heart filled with deep anxiety, he proceeded to Dhritarashtra's abode
which no longer teemed with kinsmen and friends. Beholding the king
deprived of all energy by grief, joining his hands he worshipped, with a
bend of his head, the monarch's feet. Having duly worshipped king
Dhritarashtra, he uttered an exclamation of woe and then began, 'I am
Sanjaya, O lord of Earth! Art thou not happy? I hope thou art not
stupefied, having through thy own faults fallen into such distress?
Counsels for thy good had been uttered by Vidura and Ganga's son and
Keshava. I hope thou feelest no pain now, remembering thy rejection of
those counsels? Counsels for thy good had also been uttered in the
assembly by Rama and Narada and Kanwa and others. I hope thou feelest no
pain now, remembering their rejection by thee? I hope thou feelest no
pain, remembering the slaughter in battle, by the foe, of Bhishma and
Drona and others, those friends that were ever engaged in thy good?' Unto
the Suta's son who with joined hands was telling him so, the monarch
afflicted with grief and drawing a long and hot breath, said these words.

"Dhritarashtra said, 'Hearing, O Sanjaya, of the fall of the heroic son
of Ganga, that warrior of all celestial weapons, as also of the fall of
that foremost of all bowmen, Drona, my heart feeleth great pain! That
hero endued with great energy and born of the Vasus themselves, who slew
every day 10,000 car-warriors clad in mail, that high-souled one unto
whom Bhrigu's son had given the highest weapons, that warrior who in his
childhood had been trained in the science of the bow by Rama, alas, even
he hath been slain by Yajnasena's son Shikhandi protected by the
Pandavas! At this my heart is greatly pained! That hero through whose
grace those mighty car-warriors, the royal sons of Kunti, as also many
other lords of Earth, have become maharathas, alas, hearing of the
slaughter of that great bowman of sure aim, Drona, by Dhrishtadyumna, my
heart is exceedingly pained! Those two had not in the world a person
equal to them in (knowledge and use of) the four kinds of weapons! Alas,
hearing of the slaughter of these two, Bhishma and Drona, in battle my
heart is exceedingly pained! That warrior who had not in the three worlds
a person equal to him in knowledge of weapons, alas, hearing of the
slaughter of that hero, Drona, what did the people of my side do? After
the high-souled son of Pandu, Dhananjaya, exerting himself with prowess,
had despatched unto Yama's abode the strong force of the samsaptakas,
after the Narayana weapon of the intelligent son of Drona had been
baffled, and after the (Kaurava) divisions had begun to fly away, what,
indeed, did the people of my side do? I think that, after Drona's death
my troops, flying away and sinking in an ocean of grief, resembled
shipwrecked mariners struggling on the bosom of the vast deep. What also,
O Sanjaya, became the colour of the faces of Duryodhana, and Karna, and
Kritavarma the chief of the Bhojas and Shalya, the ruler of the Madras,
and of my remaining sons, and of the others, when the Kuru divisions fled
away from the field? Tell me all this as it truly happened in battle, O
son of Gavalgana, and describe to me the prowess put forth by the
Pandavas and the warriors of my side!"

"Sanjaya said, 'O sire, hearing all that has happened unto the Kauravas
through thy fault, thou shouldst not feel any anguish! He that is wise
never feeleth any pain at what Destiny bringeth! And since Destiny is
unconquerable, human purposes may or may not become attainable. Hence, he
that is wise never feeleth pain on the acquisition or the reverse of the
objects cherished by him.

"Dhritarashtra said, 'I do not feel great pain, O Sanjaya! I regard all
this to be the result of Destiny! Tell me all that thou wishest!'"



3

"Sanjaya said, 'Upon the fall of the great bowman Drona, thy sons, those
mighty car-warriors, became pale and deprived of their senses. Armed with
weapons, all of them, O monarch, hung down their heads. Afflicted with
grief and without looking at one another, they stood perfectly silent.
Beholding them with such afflicted countenances, thy troops, O Bharata,
themselves perturbed by grief, vacantly gazed upwards. Seeing Drona slain
in battle, the weapons of many of them, O king, dyed with blood, dropped
from their hands. Innumerable weapons, again, O Bharata, still retained
in the grasp of the soldiers, seemed in their pendent attitude, to
resemble falling meteors in the sky. Then king Duryodhana, O monarch,
beholding that army of thine thus standing as if paralysed and lifeless,
said, "Relying upon the might of your army I have summoned the Pandavas
to battle and caused this passage-at-arms to commence! Upon the fall of
Drona, however, the prospect seems to be cheerless. Warriors engaged in
battle all die in battle. Engaged in battle, a warrior may have either
victory or death. What can be strange then in this (viz., the death of
Drona)? Fight ye with faces turned towards every direction. Behold now
the high-souled Karna, the son of Vikartana, that great bowman of mighty
strength, careering in battle, using his celestial weapons! Through fear
of that warrior in battle, that coward, viz., Dhananjaya, the son of
Kunti, always turns back like a small deer at the sight of a lion! It is
he who, by the ordinary methods of human battle, brought the mighty
Bhimasena endued with the strength of 10,000 elephants to that plight! It
is he who, uttering a loud roar, slew with his invincible dart the brave
Ghatotkaca of a 1,000 illusions and well-acquainted with celestial
weapons! Behold today the inexhaustible might of arms of that intelligent
warrior of sure aim and invincible energy! Let the sons of Pandu behold
today the prowess of both Ashvatthama and Karna resembling that of Vishnu
and Vasava! All of you are singly able to slay the sons of Pandu with
their troops in battle! How much more then are you capable, when united
together, of that feat! Endued with great energy and accomplished in
weapons, you will today behold one another engaged in the achievement of
mighty tasks!'"

"Sanjaya continued, 'Having said these words, O sinless one, thy son
Duryodhana, with his brothers, made Karna the generalissimo (of the Kuru
army). Obtaining the command, the mighty car-warrior Karna, so fierce in
battle, uttered loud roars and fought with the foe. He caused, O sire, a
great carnage among the Srinjayas, the Pancalas, the Kekayas, and the
Videhas. From his bow issued innumerable lines of arrows, one close
behind the wings of another, like flights of bees. Having afflicted the
Pancalas and the Pandavas endued with great activity, and slain thousands
of warriors, he was at last slain by Arjuna!"



4

Vaishampayana said, "Hearing this intelligence, O monarch, Dhritarashtra
the son of Ambika, feeling the acme of grief, regarded Suyodhana to be
already dead. Exceedingly agitated, the king fell down on the Earth like
an elephant deprived of its senses. When that foremost of the monarchs,
greatly agitated, fell down on the Earth, loud wails were uttered, O best
of the Bharatas, by the ladies (of the royal household). That noise was
so loud that it seemed to fill the entire Earth. Immersed in a deep ocean
of woe, the Bharata ladies, with hearts exceedingly agitated and scorched
by grief, wept aloud. Approaching the king, Gandhari, O bull of Bharata's
race, and the other ladies of the household, all fell down on the earth,
deprived of their senses. Then Sanjaya, O king, began to comfort those
ladies stricken with grief, bathed in tears, and reft of consciousness.
Comforted (by Sanjaya), those ladies began to tremble repeatedly like a
plantain grove shaken by the wind. Vidura also, sprinkling that
descendant of Kuru with water, began to comfort the puissant monarch who
had knowledge only for his eye. Slowly restored to consciousness, and
understanding that the ladies of the household were there, the king, O
monarch, remained perfectly silent for some time like one reft of reason.
Having reflected then for some time, and repeatedly drawn long breaths,
the king censured his own sons and applauded the Pandavas. Censuring also
his own intelligence and that of Shakuni the son of Subala, the king,
having reflected for a long time, began to tremble repeatedly.
Controlling his mind once more, the king, with sufficient fortitude,
questioned his charioteer Sanjaya the son of Gavalgana.

"Dhritarashtra said, 'I have heard, O Sanjaya, all that thou hast said.
Hath my son Duryodhana, O Suta, who is ever desirous of victory, already
gone to Yama's abode, despairing of success? Tell me truly, O Sanjaya,
all this even if thou wilt have to repeat it!'"

Vaishampayana continued, "Thus addressed by the king, O Janamejaya, the
Suta said unto him, 'The mighty car-warrior Vaikartana, O monarch, hath
been slain with his sons and brothers, and other Suta warriors, all of
whom were mighty bowmen ready to lay down their lives in battle!
Duhshasana also hath been slain by the renowned son of Pandu. Indeed, his
blood also hath been, from wrath, drunk by Bhimasena in battle!'"



5

Vaishampayana said, "Hearing these words, O monarch, Ambika's son
Dhritarashtra, with heart agitated by grief, addressed his driver
Sanjaya, saying, 'Though the evil policy, O sire, of my son of little
foresight, Vikartana's son hath been slain! This intelligence is cutting
the very core of my heart! I am desirous of crossing this sea of grief!
Remove my doubts, therefore, by telling me who are still alive and who
are dead amongst the Kurus and the Pandavas!'

"Sanjaya said, 'Endued with great prowess and invincible in battle,
Bhishma the son of Shantanu, O king, having slain large numbers of
Srinjayas and Pancalas, hath been slain after ten days. The mighty and
invincible bowman Drona of the golden car, having slaughtered the Pancala
divisions in battle, hath been slain. Having slaughtered the half of what
remained after the carnage by Bhishma and the illustrious Drona,
Vikartana's son Karna hath been slain. Endued with great strength, O
monarch, prince Vivingsati, having slain hundreds of Anarta warriors in
battle, hath been slain. Thy heroic son Vikarna, deprived of steeds and
weapons, stood, facing the foe, remembering the duties of Kshatriyas.
Remembering the many foul wrongs inflicted upon him by Duryodhana, and
bearing in mind his own vow, Bhimasena hath slain him. Possessed of great
might, Vinda and Anuvinda, the two princes of Avanti, after achieving the
most difficult feats, have gone to Yama's abode. That hero who had under
his sway ten kingdoms, having Sindhu for their chief, him who was ever
obedient to thee, Jayadratha of mighty energy, O king, Arjuna hath slain
after vanquishing eleven akshauhinis of troops with his keen arrows.
Endued with great activity and incapable of being easily defeated in
battle, the son of Duryodhana, ever obedient to his sire's commands, hath
been slain by the son of Subhadra. The brave son of Duhshasana, possessed
of mighty arms and fierce in battle, hath been despatched to Yama's abode
by Draupadi's son exerting himself with great prowess! The ruler of the
Kiratas and other dwellers of the lowlands on the seacoast, the much
respected and dear friend of the chief of the celestials himself, the
virtuous king Bhagadatta, who was ever devoted to Kshatriya duties, hath
been despatched to Yama's abode by Dhananjaya exerting himself great with
prowess. The kinsman of the Kauravas, the son of Somadatta, the brave and
celebrated Bhurishrava, O king, hath been slain by Satyaki in battle. The
Amvashtha king Srutayus, that foremost of Kshatriyas, who used to career
in battle most fearlessly, hath been slain by Arjuna. Thy son Duhshasana,
accomplished in arms and invincible in battle, and who was always
wrathful, hath, O monarch, been slain by Bhimasena. Sudakshina, O king,
who had many thousands of wonderful elephants, hath been slain in battle
by Arjuna. The ruler of the Kosolas, having slain many hundreds of foes,
hath himself been despatched to Yama's abode by Subhadra's son exerting
himself with prowess. Having fought with many thousands of foes and with
the mighty car-warrior Bhimasena himself, thy son Citrasena hath been
slain by Bhimasena. The brave younger brother of the ruler of the Madras,
that enhancer of the fears of foes, that handsome warrior armed with
sword and shield, hath been slain by Subhadra's son. He who was equal to
Karna himself in battle, Karna's son Vrishasena, accomplished in arms, of
mighty energy and steady prowess, hath, in the very sight of Karna, been
despatched to Yama's abode by Dhananjaya who put forth his prowess
remembering the slaughter of his own son Abhimanyu and bearing in mind
the vow he had made. That lord of Earth, Srutayus, who always displayed a
deep-rooted antipathy towards the Pandavas, hath been slain by Partha who
reminded him of that antipathy before taking his life. Shalya's son of
great prowess, O sire, Rukmaratha, hath, O king, been slain in battle by
Sahadeva although the former happened to be the latter's brother, having
been the son of the latter's maternal uncle. The old king Bhagiratha, and
Vrihatkshatra the ruler of the Kaikeyas both endued with great prowess
and might and energy, have been slain. Bhagadatta's son, O king who was
possessed of great wisdom and great strength, hath been slain by Nakula
who always careers in battle with the activity of the hawk. Thy grandsire
Bahlika, possessed of great might and prowess, hath, with all his
followers, been slain by Bhimasena. The mighty Jayatsena the son of
Jarasandha, the prince of the Magadhas, O king, hath been slain in battle
by the high-souled son of Subhadra. Thy son Durmukha, O king, as also thy
other son Dussaha, that mighty car-warrior, both of whom were regarded as
heroes, have been slain by Bhimasena with his mace. Durmarshana and
Durvisaha and the mighty car-warrior Durjaya, having achieved the most
difficult feats, have gone to Yama's abode. The two brothers Kalinga and
Vrishaka, who were invincible in battle, having achieved very difficult
feats have gone to Yama's abode. Thy counsellor Vrishavarman of the Suta
caste, endued with great energy, hath been despatched to Yama's abode by
Bhimasena exerting himself with prowess. So also king Paurava who was
endued with the might of 10,000 elephants, hath, with all his followers,
been slain by Pandu's son Arjuna. The Vasatis, O king, numbering 2,000,
effectual smiters of all, as also the Surasenas endued with prowess, have
all been slain in battle. The Abhishahas, clad in mail, capable of
smiting effectually, and fierce in battle, also the Sivis, those foremost
of car-warriors, with the Kalingas, have all been slain. Those other
heroes also, (the Narayana Gopas) who live and grew in Gokula, who were
exceedingly wrathful in battle, and who never retreated from the field
have been slain by Savyasaci. Many thousands of Srenis, as also the
samsaptakas, approaching Arjuna, have all repaired to the abode of Yama.
Thy two brothers-in-law, viz., the princes Vrishaka and Achala, who were
endued with great prowess, have for thy sake been slain by Savyasaci.
King Shalva of mighty arms and fierce deeds, who was a great bowman both
in name and feats, hath been slain by Bhimasena. Oghavat, O king, and
Vrishanta, fighting together in battle and exerting themselves with great
vigour for the sake of their ally, have both repaired to Yama's abode. So
also that foremost of car-warriors, viz., Kshemadhurti, O monarch, hath
been slain in battle by Bhimasena with his mace. So also that great
bowman, viz., the mighty king Jalasandha, after causing an immense
carnage, hath been slain by Satyaki in battle. That prince of Rakshasas,
viz., Alayudha, unto whose vehicle were yoked asses (of monstrous shape)
hath been despatched to Yama's abode by Ghatotkaca exerting himself with
great prowess. Radha's son of the Suta caste, and those mighty
car-warriors who were his brothers, and the Kaikeyas, the Malavas, the
Madrakas the Dravidas of fierce prowess, the Yaudheyas, the Lalittyas,
the Kshudrakas, the Usinaras, the Tundikeras, the Savitriputras, the
Easterners, the Northerners, the Westerners, and the Southerners, O sire,
have all been slain by Savyasaci. Large bands of foot-soldiers, myriads
upon myriads of steeds, large number of car-warriors, and many huge
elephants, have been slain. Many heroes also, with standards and weapons,
and with armour and attire and ornaments, and endued with perseverance
and possessed of high birth and good conduct, have been slain in battle
by Partha who is never fatigued with exertion. Others, endued with
immeasurable might, and desirous of slaying their foes, (have met with a
similar fate). These and many other kings, numbering thousands, with
their followers, have, O monarch, been slain in battle. That which thou
askest me I am answering now. Even thus did the destruction take place
when Arjuna and Karna fought. Even as Mahendra slew Vritra, and Rama slew
Ravana; even as Krishna slew Naraka or Mura in battle; even as the mighty
Rama of Bhrigu's race slew the heroic Kartavirya, invincible in battle,
with all his kinsmen and friends, after fighting a terrible battle
celebrated through the three worlds; even as Skanda slew (the Asura)
Mahisha, and Rudra slew (the Asura) Andhaka, even so hath Arjuna, O king,
in single combat, slain, with all his kinsmen, that foremost of smiters,
viz., Karna, who was invincible in battle and upon whom the
Dhartarashtras had placed their hopes of victory, and who was the great
cause of the hostility with the Pandavas! Pandu's son hath now
accomplished that which at one time thou couldst not believe him capable
of accomplishing, although, O monarch, well-meaning friends failed not to
apprise thee of it. That calamity, fraught with great destruction, hath
now come! Thou, O king wishing them well, hast heaped those evils on the
heads of thy covetous sons! The fruit of those evils is now manifesting
itself!'"



6

"Dhritarashtra said, 'Thou hast, O son, mentioned the names of those of
my side that have been slain in battle by the Pandavas. Tell me now, O
Sanjaya, the names of those amongst the Pandavas that have been slain by
the people of my side!'

"Sanjaya said, 'The Kuntis possessed of great prowess in battle, endued
with great energy and great might, have been slain in fight by Bhishma,
with all their kinsmen and advisers. The Narayanas, the Valabhadras, and
hundreds of other heroes, all devoted (to the Pandavas) have been slain
in battle by the heroic Bhishma. Satyajit, who was equal to the
diadem-decked Arjuna himself in battle as regards energy and might, hath
been slain in battle by Drona of sure aim. Many mighty bowmen among the
Pancalas, all of whom were skilled in battle, encountering Drona, have
repaired to Yama's abode. So the two kings Virata and Drupada, both
venerable in years, who exerted themselves with great prowess for their
ally, have, with their sons, been slain in battle by Drona. That
invincible hero, viz., Abhimanyu, who, though a child in years, was still
equal in battle to Arjuna or Keshava or Baladeva, O lord, that, warrior
who was highly accomplished in battle, after making an immense slaughter
of the foe, was at last encompassed by six foremost of car-warriors and
slain by them. Unable to resist Arjuna himself, they thus slew Arjuna's
son! Deprived of his car, that hero, viz., the son of Subhadra, still
stayed in battle, remembering the duties of a Kshatriya. At last, O king,
Duhshasana's son slew him on the field. The slayer of the Patachchatras,
viz., the handsome son of Amvashtha, surrounded by a large force, had put
forth all his prowess for the sake of his allies. Having made a great
slaughter among the foe, he was encountered by Duryodhana's son, the
brave Lakshmana, in battle and despatched to Yama's abode. The mighty
bowman Vrihanta, accomplished in arms and invincible in battle, hath been
despatched to Yama's abode by Duhshasana, exerting himself with great
prowess. The two kings Manimat and Dandadhara, both of whom were
invincible in battle and had put forth their prowess for their allies,
have been slain by Drona. Ansumat the ruler of the Bhojas, that mighty
car-warrior at the head of his own forces, hath been despatched to Yama's
abode by Drona exerting himself with great prowess. Citrasena, the ruler
of the sea-coast, with his son, O Bharata, hath been forcibly despatched
by Samudrasena to Yama's abode. Another ruler of a maritime country,
viz., Nila, and Vyaghradatta of great energy, have both, O king, been
despatched to Yama's abode by Ashvatthama. Citrayudha and Citrayodhin,
after making a great slaughter, have both been slain in battle by Vikarna
exerting himself with great prowess and displaying diverse manoeuvres of
his car. The chief of the Kaikeyas, who was equal to Vrikodara himself in
battle and surrounded by Kaikeya warriors, has been slain by Kaikeya, the
brother by the brother. Janamejaya of the hilly country, endued with
great prowess and accomplished in encounters with the mace, hath, O king,
been slain by thy son Durmukha. Those two foremost of men, viz., the
brothers Rochamana, like two brilliant planets, have together been
despatched to heaven by Drona with his shafts. Many other kings, O
monarch, endued with great prowess, have fought (for the Pandavas) Having
achieved the most difficult feats, all of them have gone to Yama's abode.
Purujit and Kuntibhoja, the two maternal uncles of Savyasaci, have been
despatched by Drona with shafts to such regions as are attained by death
in battle. Abhibhu the Kasis, at the head of many of his followers, hath
been obliged by Vasudana's son to lay down his life in battle. Yudhamanyu
of immeasurable prowess, and Uttamauja of great energy, after slaying
hundreds of heroic warriors, have themselves been slain by our men. The
Pancala prince Mitravarman, O Bharata, those two foremost of bowmen, have
been despatched to Yama's abode by Drona. Shikhandi's son Kshatradeva,
that foremost of warriors, possessed of great bravery, hath, O king, been
slain by thy grandson Lakshmana, O sire! The two heroes Sucitra and
Citravarman, who were sire and son and endued with great might, and who
careered fearlessly in battle, have been slain by Drona. Vardhakshemi, O
monarch, who was like the ocean at full tide, having had his weapons
exhausted in battle, hath at last obtained undisturbed peace. That
foremost of Sutas, viz., Senavindu, having consumed many foes in battle,
hath, at last, O king been slain by Bahlika. Dhrishtaketu, O monarch,
that foremost of car-warriors among the Cedis, after accomplishing the
most difficult feats, hath repaired to the abode of Yama. Similarly, the
heroic Satyadhriti, endued with great prowess, having made a great
slaughter in battle for the sake of the Pandavas, has been despatched to
Yama's abode. That lord of Earth, viz., Suketu, the son of Shishupala,
having slain many foes, hath at last been slain by Drona in battle.
Virata's son Sankha, as also Uttara of great strength, having
accomplished the most difficult feats, have repaired to Yama's abode.
Similarly, Satyadhriti of the Matsyas, and Madiraswa of great energy, and
Suryadatta possessed of great prowess, have all been slain by Drona with
his shafts. Srenimat also, O monarch, having fought with great prowess
and accomplished the most difficult feats, hath repaired to Yama's abode.
Similarly, the chief of the Magadhas, that slayer of hostile heroes,
endued with great energy and acquainted with the highest weapons,
sleepeth on the field of battle, slain by Bhishma. Vasudana also, having
made an immense carnage in battle, has been despatched to Yama's abode by
Bharadwaja's son exerting himself with great prowess. These and many
other mighty car-warriors of the Pandavas have been slain by Drona
exerting himself with great energy. I have now told them all that thou
hadst asked me.'"



7

"Dhritarashtra said, 'When all the foremost of my warriors, O Sanjaya
have perished, I do not think that the remnant of my army will not
perish! When those two heroes, those two mighty bowmen, those two
foremost of the Kurus, Bhishma and Drona, have been slain, what use can I
any longer have with life? I cannot also brook the death of Radha's son,
that ornament of battle, the might of whose arms was as great as that of
10,000 elephants! O foremost of speakers, tell me now, O Suta, who are
yet alive in my army after the death of all the foremost heroes! Thou
hast told me the names of those that have fallen. It seems, however, to
me that those who are still alive are almost all dead!'

"Sanjaya said, 'That hero O king, to whom Drona, that foremost of
brahmanas, imparted many blazing, celestial, and mighty weapons of the
four kinds, that mighty car-warrior, possessed of skill and lightness of
hands, that hero of firm grasp, strong weapons, and powerful shafts, that
high-souled son of Drona, capable of shooting to a great distance, is
still on the field, desirous of battling for thy sake. That dweller of
the Anarta country, that son of Hridika, that mighty car-warrior, that
foremost one among the Satwatas, that chief of the Bhojas, Kritavarma,
accomplished in arms, is on the field, desirous of battle. Artayana's
son, dauntless in battle, that first of warriors, that foremost of all
yet on thy side, he, that abandoned his own sister's sons, the Pandavas,
for making his own words true, that hero endued with great activity who
promised in the presence of Yudhishthira that he would in battle depress
the proud spirit of Karna, that invincible Shalya, who is equal unto
Sakra himself in energy, is still on the field, desirous of battling for
thy sake. Accompanied by his own force consisting of Ajaneyas,
Saindhavas, mountaineers, dwellers of riparian regions, Kambojas, and
Vanayus, the king of the Gandharas stayeth on the field, desirous of
battling for thy sake. Sharadvata's son called Gautama, O king, endued
with mighty arms and capable of fighting with diverse weapons in diverse
beautiful ways, taking up a beautiful and large bow capable of bearing
great strain, stayeth on the field, desirous of battle. That mighty
car-warrior, the son of the ruler of the Kaikeyas, riding on a goodly car
equipped with standard and goodly steeds, stayeth on the field, O chief
of Kuru's race, for battling for thy sake. Thy son also, that foremost of
heroes in Kuru's race, Purumitra, O king, riding on his car possessed of
the effulgence of fire or the Sun, stayeth on the field, like the Sun
himself shining brilliantly in the cloudless firmament. Duryodhana also,
endued with great energy, in the midst of an elephant force and
accompanied by many foremost of combatants, stayeth on his car adorned
with gold, desirous of engaging in battle. In the midst of many kings,
that foremost of men, possessed of the splendour of a lotus, looked
resplendent in his beautiful armour of gold like a fire with little smoke
or the Sun emerged from the clouds. So also thy sons Sushena, armed with
sword and shield, and the heroic Satyasena, are staying with Citrasena,
their hearts full of joy and themselves desirous of battle. Endued with
modesty, the Bharata princes Citrayudha, Srutavarman, and Jaya, Dala, and
Satyavrata, and Dussala, all of whom are possessed of great might, stay
on the field, desirous of battle. The ruler of the Kaitavyas, that prince
proud of his courage, and capable of fearlessly careering in battle and
slaying his foes, possessing foot-soldiers and cavalry, and elephants and
cars, stayeth on the field, desirous of battling for thy sake. The heroic
Srutayu and Srutayudha, and Citrangada and Citravarman, those foremost of
men, those proud warriors capable of smiting effectually and possessed of
sureness of aim, stay on the field, desirous of battle. The high-souled
Satyasandha, the son of Karna, stayeth on the field, desirous of battle.
Two other sons of Karna, possessing a knowledge of high weapons and
endued with great lightness of hands, are both staying, O king, at the
head of forces that are large and incapable of being pierced by warriors
of little energy, desirous of battling for thy sake. Accompanied by these
heroes and by many other foremost of warriors, O king, that are possessed
of immeasurable might, the Kuru king (Duryodhana) is staying like a
second Indra in the midst of his elephant division in expectation of
victory!'

"Dhritarashtra said, 'Thou hast told me duly all that are alive both
amongst us and the foe. From this I plainly see on which side the victory
will be. Indeed, it may be inferred from the facts.'"

Vaishampayana continued, "While saying this, Dhritarashtra the son of
Ambika, having learnt that only a small portion of his army was alive,
for all his foremost of warriors had died, felt his heart to be
exceedingly agitated by grief. The king swooned away. Partially restored
to his senses, he addressed Sanjaya, saying, 'Wait for a moment!' And the
king said, 'O son, having heard of this dire calamity, my heart is
greatly agitated. My senses are being stupefied, and my limbs are about
to be paralysed!' Having said these words, Dhritarashtra the son of
Ambika, that lord of earth, lost his senses and fell down on the earth."



8

Janamejaya said, "Having heard of Karna's fall and the slaughter of his
sons, what, O foremost of regenerate ones, did the king say, after he had
been a little comforted? Indeed, poignant was the grief that he
experienced, arising from the calamity that befell his sons! Tell me, I
ask thee, all that the king said on that occasion!"

Vaishampayana said, "Hearing of the slaughter of Karna that was
incredible and astounding, that was dreadful and capable of paralysing
the senses of all creatures, that looked like the downfall of Meru, or a
never-to-be-believed clouding of the intellect of the wise Shukra, or the
defeat of Indra of terrible feats at the hands of his foes, or the
falling down on the Earth of the resplendent Sun from the firmament, or a
scarcely-to-be-comprehended drying up of the ocean, that receptacle of
inexhaustible waters, or the annihilation, perfectly astounding, of the
earth, the firmament, the points of the compass, and the waters, or the
fruitlessness of acts both virtuous and sinful, king Dhritarashtra,
having earnestly reflected for some time on it, thought that his army had
been annihilated. Thinking that other creatures also, as unslayable as
Karna, would meet with a similar fate, king Dhritarashtra the son of
Ambika, scorched with grief and sighing like a snake, with limbs almost
palsied, long breaths, highly cheerless, and filled with melancholy,
began to lament, saying, 'Oh!' and 'Alas!' And the king said, 'O Sanjaya,
the heroic son of Adhiratha was endued with the prowess of the lion or
the elephant! His neck was as thick as that of a bull, and his eyes,
gait, and voice were like the bull's! Of limbs as hard as the
thunderbolt, that young man, like a bull never flying away from a bull,
never desisted from battle even if his foe happened to be the great Indra
himself! At the sound of his bow-string and palms and at the whizz of his
arrowy showers men and steeds and cars and elephants fled away from
battle. Relying upon that mighty-armed one, that slayer of large bands of
foes, that warrior of unfading glory, Duryodhana had provoked hostilities
with those mighty car-warriors, the sons of Pandu! How then could Karna,
that foremost of car-warriors, that tiger among men, that hero of
irresistible onset, be forcibly slain by Partha in battle? Relying on the
might of his own arms, he always disregarded Keshava of unfading glory,
and Dhananjaya, and the Vrishnis, and all other foes! Often did he use to
say unto the foolish, avaricious crestfallen, kingdom-coveting, and
afflicted Duryodhana even such words as these, "Alone, I shall, in
battle, throw down from their foremost of cars, those two invincible
warriors united together, the wielder of sarnga and the wielder of
gandiva!" He had subjugated many invincible and mighty foes--the
Gandharas, the Madrakas, the Matsyas, the Trigartas, the Tanganas, the
Khasas, the Pancalas, the Videhas, the Kulindas, the Kasi-kosalas, the
Suhmas, the Angas, the Nishadhas, the Pundras, the Kichakas, the Vatsas,
the Kalingas, the Taralas, the Asmakas, and the Rishikas. Subjugating all
these brave races, by means of his keen and whetted arrows equipped with
kanka feathers, that foremost of car-warriors, Radha's son, had caused
all of them to pay tribute to us for the aggrandisement of Duryodhana.
Alas, how could that warrior acquainted with celestial weapons, that
protector of armies, Karna the son of Vikartana, called also Vrisha, of
mighty energy, be slain in battle by his foes, the heroic and mighty sons
of Pandu? As Indra is the foremost of gods, Karna was the foremost of
men. In the three worlds no third person has been heard of by us to be
like them. Amongst steeds, Uccaisravas is the foremost; amongst Yakshas,
Vaishravana is the foremost; amongst celestials, Indra is the foremost;
amongst smiters, Karna was the foremost. Unvanquished by even the most
heroic and the mightiest of monarchs, he had, Duryodhana's
aggrandisement, subjugated the whole earth. The ruler of Magadha, having
by conciliation and honours obtained Karna for a friend, had challenged
all the Kshatriyas of the world, except the Kauravas and the Yadavas, to
battle. Hearing that Karna hath been slain by Savyasaci in single combat,
I am plunged in an ocean of woe like a wrecked vessel in the vast deep!
Indeed, hearing that that foremost of men, that best of car-warriors,
hath been slain in single combat, I am sinking in an ocean of grief like
a person without a raft in the sea! When, O Sanjaya, I do not die of such
grief, I think my heart is impenetrable and made of something harder than
the thunderbolt. Hearing of the defeat and humiliation of kinsmen and
relatives and allies, who else in the world, O Suta, save my wretched
self, would not yield up his life? I desire to have poison or fire or a
fall from the summit of a mountain, I am unable, O Sanjaya, to bear this
heavy load of grief!'"



9

"Sanjaya said, 'The world regards thee to be equal to Yayati the son of
Nahusha, in beauty, birth, fame, asceticism, and learning! Indeed, in
learning, thou art, O king, like a great rishi, highly accomplished and
crowned with success! Summon thy fortitude! Do not yield to grief!'

"Dhritarashtra said, 'I think destiny is supreme, and exertion fruitless
since even Karna, who was like a shala tree, hath been slain in battle!
Having slaughtered Yudhishthira's army and the large throngs of the
Pancala car-warriors, having scorched all the points of the compass by
means of his arrowy showers, having stupefied the Parthas in battle like
the wielder of the thunderbolt stupefying the asuras, alas, how could
that mighty car-warrior, slain by the foe, fall down on the earth like a
large tree uprooted by the tempest? Indeed, I do not behold the end of my
sorrows like a drowning man unable to see the end of the ocean. My
anxieties are increasing, I do not desire to live, hearing of Karna's
death and Phalguni's victory! Indeed O Sanjaya, I regard the slaughter of
Karna to be highly incredible. Without doubt, this hard heart of mine is
made of the essence of adamant, for it does not burst into a 1,000
fragments upon hearing of the fall of Karna! Without doubt, the gods
ordained, before (my birth), a very long life for me, since sore
distressed on hearing of the death of Karna, I do not die! Fie, O
Sanjaya, on this life of one that is destitute of friends. Brought today,
O Sanjaya, to this wretched plight, miserably shall I have to live, of
foolish understanding that I am, pitied by all! Having formerly been the
honoured of the whole world, how shall I, O Suta, live, overridden by
foes? From pain to greater pain and calamity, have I come, O Sanjaya, in
consequence of the fall of Bhishma and Drona and the high-souled Karna! I
do not see that anyone (of my army) will escape with life when the Suta's
son hath been slain in battle! He was the great raft, O Sanjaya, to my
sons! That hero, having shot innumerable arrows, hath been slain in
battle! What use have I of life, without that bull among men? Without
doubt, the son of Adhiratha, afflicted with arrows, fell down from his
car, like a mountain-peak riven by the fall of thunder! Without doubt,
bathed in blood, he lieth, adorning the Earth, like an elephant slain by
an infuriate prince of elephants! He who was the strength of the
Dhartarashtras, he who was an object of fear to the sons of Pandu, alas,
he viz., Karna, that pride of all bowman, hath been slain by Arjuna! He
was a hero, a mighty bowman, the dispeller of the fears of my sons! Alas,
that hero, reft of life, lieth (on the earth), like mountain struck down
by Indra! The fulfilment of Duryodhana's wishes is even like locomotion
to one that is lame, or the gratification of the poor man's desire, or
stray drops of water to one that is thirsty! Planned in one way, our
schemes end otherwise. Alas, destiny is all powerful, and time incapable
of being transgressed! Was my son Duhshasana, O Suta, slain, while flying
away from the field, humbled (to the dust), of cheerless soul, and
destitute of all manliness? O son, O Sanjaya, I hope he did no dastardly
act on that occasion? Did not that hero meet with his death like the
other kshatriyas that have fallen? The foolish Duryodhana did not accept
Yudhishthira's constant advice, wholesome as medicine, against the
propriety of battle. Possessed of great renown, Partha, when begged for
drink by Bhishma then lying on his arrowy bed, pierced the surface of the
earth! Beholding the jet of water caused by the son of Pandu, the
mighty-armed (Bhishma, addressing Duryodhana), said, "O sire, make peace
with the Pandavas! Hostilities ceasing, peace will be thine! Let the war
between thyself and thy cousins end with me! Enjoy the earth in
brotherliness with the sons of Pandu!" Having disregarded those counsels,
my child is certainly repenting now. That has now come to pass which
Bhishma of great foresight said. As regards myself, O Sanjaya, I am
destitute of counsellors and reft of sons! In consequence of gambling, I
am fallen into great misery like a bird shorn of its wings! As children
engaged in sport, O Sanjaya, having seized a bird and cut off its wings,
merrily release it, but the creature cannot achieve locomotion in
consequence of its winglessness; even so have I become, like a bird shorn
of its wings! Weak, destitute of every resource, without kinsmen and
deprived of relatives and friends, cheerless and overpowered by enemies,
to which point of the compass shall I go? He who vanquished all the
Kambojas and the Amvashthas with the Kaikeyas, that puissant one, who,
having for the accomplishment of his purpose vanquished the Gandharas and
the Videhas in battle, subjugated the whole Earth for the sake of
Duryodhana's aggrandisement, alas, he hath been vanquished by the heroic
and strong Pandavas endued with mighty arms! Upon the slaughter, in
battle, of that mighty bowman, Karna, by the diadem-decked (Arjuna), tell
me, O Sanjaya, who were these heroes that stayed (on the field)! I hope
he was not alone and abandoned (by friends) when slain in battle by the
Pandavas? Thou hast, O sire, told me, before this, how our brave warriors
have fallen. With his powerful shafts Shikhandi felled in battle that
foremost of all wielders of weapons, viz., Bhishma, who did nothing to
repel the attack. Similarly, Sanjaya, Drupada's son Dhrishtadyumna,
uplifting his scimitar, slew the mighty bowman Drona who, already pierced
with many arrows, had laid aside his weapons in battle and devoted
himself to Yoga. These two were both slain at a disadvantage and
especially by deceit. Even this is what I have heard about the slaughter
of Bhishma and Drona! Indeed, Bhishma and Drona, while contending in
fight, were incapable of being slain in battle by the wielder of the
thunderbolt himself by fair means. This that I tell thee is the truth! As
regards Karna, how, indeed, could Death touch him, that hero equal unto
Indra himself, while he was engaged in shooting his manifold celestial
weapons? He unto whom in exchange for his earrings, Purandara had given
that foe slaying, gold-decked, and celestial dart of the splendour of
lightning,--he who had, lying (within his quiver) amid sandal-dust, that
snake-mouthed celestial arrow decked with gold, equipped with goodly
wings, and capable of slaying all foes, he who, disregarding those heroic
and mighty car-warriors having Bhishma and Drona at their head, had
acquired from Jamadagni's son the terrible brahmastra, that mighty-armed
one, who, having seen the warriors with Drona at their head afflicted
with arrows and turn away from the field, had cut off with his keen
shafts the bow of Subhadra's son, he who, having in a trice deprived the
invincible Bhimasena endued with the might of 10,000 elephants and the
speed of the wind, of his car, had laughed at him,--he who, having
vanquished Sahadeva by means of his straight shafts and made him carless,
slew him not from compassion and considerations of virtue,--he who, with
Shakra's dart, slew that prince of rakshasas, Ghatotkaca, who from desire
of victory, had invoked a 1,000 kinds of illusions,--he whose feats in
battle, filling Dhananjaya with fear, had made the latter for such a long
period avoid a single combat with him,--alas, how could that hero be
slain in battle? How could he be slain by foes unless one of these had
happened to him viz., the destruction of his car, the snapping of his
bow, and the exhaustion of his weapons? Who could vanquish that tiger
among men, like a real tiger, endued with great impetuosity, Karna, while
shaking his formidable bow and shooting therefrom his terrible shafts and
celestial weapons in battle? Surely, his bow broke, or his car sank in
the earth, or his weapons became exhausted, since thou tellest me that he
is slain! I do not, indeed, see any other cause for (explaining) his
slaughter! That high-souled one who had made the terrible vow "I will not
wash my feet till I slay Phalguni," that warrior through whose fear that
bull among men, king Yudhishthira the just, had not, in the wilderness,
for thirteen years continuously, obtained a wink of sleep,--that
high-souled hero of great prowess relying upon whose valour my son had
forcibly dragged the wife of the Pandavas to the assembly, and there in
the midst of that conclave, in the very sight of the Pandavas and in the
presence of the Kurus, had addressed the princess of Pancala as the wife
of slaves, that hero of the Suta caste, who in the midst of the assembly
had addressed Krishna, saying, "All thy husbands, O Krishna, that are
even like sesamum seeds without kernel, are no more, therefore, seek some
other husband, O thou of the fairest complexion!" and in wrath had caused
her to listen to other expressions equally harsh and rude, how was that
hero slain by the foe? He who had said unto Duryodhana even these words,
viz., "If Bhishma who boasteth of his prowess in battle or Drona who is
invincible in fight, doth not, from partiality, slay the sons of Kunti, O
Duryodhana, even I will slay them all, let the fever of thy heart be
dispelled!" who also said, "What will (Arjuna's) gandiva and the two
inexhaustible quivers do to that shaft of mine, smeared with cool
sandal-paste, when it will course through the welkin?" alas, how could
that warrior possessed of shoulders broad as those of the bull be slain
by Arjuna? He who, disregarding the fierce touch of the arrows shot from
gandiva had addressed Krishna, saying, "Thou hast no husbands now" and
glared at the Pandavas, he who, O Sanjaya, relying on the might of his
own arms, had entertained no fear, for even a moment, of the Parthas with
their sons and Janardana,--he, I think, could not possibly meet with
death at the hands of the very gods with Vasava at their head rushing
against him in fury, what then need I say, O sire, of the Pandavas? The
person could not be seen competent to stay before the son of Adhiratha,
while the latter, putting on his fences, used to touch the bowstring! It
was possible for the Earth to be destitute of the splendour of the Sun,
of the Moon, or of fire, but the death of that foremost of men, who never
retreated from battle, could not be possible. That foolish child of mine,
of wicked understanding, who having got Karna, as also his brother
Duhshasana, for his ally, had made up his mind for the rejection of
Vasudeva's proposals, surely, that wight, beholding the slaughter of the
bull-shouldered Karna and of Duhshasana, is now indulging in
lamentations! Seeing Vikartana's son slain in single combat by Savyasaci,
and the Pandavas crowned with victory, what indeed, did Duryodhana say?
Seeing Durmarshana slain in battle and Vrishasena also, and seeing his
host break when slaughtered by mighty car-warriors, beholding also the
kings (of his army) turn back their faces, intent on flight, and his
car-warriors already fled, I think that son of mine is now indulging in
lamentations! Beholding his host dispirited, what, indeed, did the
ungovernable, proud, and foolish Duryodhana, with passions not under
control, say? Having himself provoked such fierce hostility though
dissuaded by all his friends what, indeed, did Duryodhana, who has
suffered a great loss in battle of friends and followers, say? Beholding
his brother slain in battle by Bhimasena, and upon his blood being drunk,
what indeed, did Duryodhana say? My son had, with the ruler of the
gandharvas, said, "Karna will slay Arjuna in battle!" When he saw that
Karna slain, what indeed, did he say? What, O sire, did Shakuni, the son
of Subala, who had formerly been filled with joy after going through the
match at dice and cheating the son of Pandu, say when he saw Karna slain?
What did that mighty car-warrior among the Satwatas, that great bowman,
Kritavarma the son of Hridika, say when he saw Vaikartana slain? Endued
with youth, possessed of a handsome form, agreeable to the sight, and
celebrated throughout the world, what, O Sanjaya, did Ashvatthama, the
intelligent son of Drona, upon whom brahmanas and kshatriyas and vaishyas
who are desirous of acquiring the science of arms wait, for protections,
say when he saw Karna slain? What did Sharadvata's son Kripa, O sire, of
Gotama's race, that foremost of car-warriors, that teacher of the science
of arms, say when he saw Karna slain? What did the mighty leader of the
Madras warriors, that king of the Madras, the great bowman Shalya of the
Sauvira clan, that ornament of assemblies, that foremost of car-warriors
(temporarily) engaged in driving the car, say when he saw Karna slain?
What also did all the other warriors, difficult of defeat in battle,
those lords of earth that came to fight, say, O Sanjaya, when they behold
Vaikartana slain? After the fall of the heroic Drona, that tiger among
car-warriors that bull among men, who, O Sanjaya, became the heads of the
several division in their order? Tell me, O Sanjaya, how that foremost of
car-warriors, Shalya the ruler of the Madras, became engaged in driving
the car of Vaikartana! Who were they that guarded the right wheel of the
Suta's son while the latter was engaged in fight, and who were they that
guarded his left wheel, and who were they that stood at the rear of that
hero? Who were those heroes that did not desert Karna, and who were those
mean fellows that ran away? How was the mighty car-warrior Karna slain
amidst your united selves? How also did those mighty car-warriors, the
brave Pandavas, advance against him shooting showers of shafts like the
clouds pouring torrents of rain? Tell me also, O Sanjaya, how that mighty
shaft, celestial and foremost of its species, and equipped with a head
like that of a serpent became futile! I do not, O Sanjaya, see the
possibility of even a small remnant of my cheerless host being saved when
its leaders have been crushed! Hearing of the slaughter of those two
heroes, those two mighty bowmen, Bhishma and Drona, who were ever ready
to lay down their lives for my sake, what use have I of life? Again and
again I am unable to endure that Karna, the might of whose arms equalled
that of 10,000 elephants, should be slain by the Pandavas! Tell me, O
Sanjaya, all that occurred in the battle between the brave warriors of
the Kauravas and their foes, after the death of Drona! Tell me also how
the sons of Kunti fought the battle with Karna, and how that slayer of
foes received his quietus in the fight!'"



10

"Sanjaya said, 'After the fall of the mighty bowman Drona on that day, O
Bharata, and after the purpose had been baffled of that mighty
car-warriors, viz., the son of Drona, and after the vasty army, O
monarch, of the Kauravas had fled away, Partha, having arrayed his own
troops, stayed on the field with his brothers. Perceiving him staying on
the field, thy son, O bull of Bharata's race, seeing his own army running
away, rallied them with great courage. Having caused his divisions to
take up their stand, thy son, O Bharata, relying on the might of his
arms, fought for a long time with his foes, the Pandavas, who, having
gained their end, were filled with joy and had been struggling for hours
together. On the approach there of the evening twilight, he caused the
troops to be withdrawn. Having caused the withdrawal of their troops, and
having entered their own encampment, the Kauravas held with one another a
consultation about their own welfare, seated like the celestials on
costly couches overlaid with rich coverlets, and on excellent seats and
luxurious beds. Then king Duryodhana, addressing those mighty bowmen in
agreeable and highly sweet expression, spoke the following words suited
to the occasion.

"'Duryodhana said, "Ye foremost of intelligent men, declare all of you,
without delay, your opinions! Under these circumstances, ye kings, what
is necessary and what is still more necessary?'"

"Sanjaya continued, 'When that prince of men had spoken those words,
those lions among men, seated on their thrones, made various gestures
expressive of their desire of battle. Observing the indications of those
who were all desirous of pouring their lives as libations on the
battle-fire, and beholding the monarch's face radiant as morning Sun, the
preceptor's son endued with intelligence and accomplished in speech, said
these words: "Enthusiasm, opportunity, skill and policy,--these are the
means declared by the learned, to be capable of accomplishing all ends.
They are, however, dependent on destiny. Those foremost of men we had on
our side, equal unto the celestials, mighty car-warriors all, possessed
of policy, devoted, accomplished, and loyal, have been slain. For all
that we should not despair of victory. If all these means be properly
applied, even destiny may be made propitious. All of us, therefore, O
Bharata, shall install Karna, that foremost of men, endued besides with
every accomplishment, in the command of the army! Making Karna our
commander, we shall crush our foes. This Karna is endued with great
might; he is a hero, accomplished in weapons, and incapable of defeat in
battle. Irresistible as Yama himself, he is quite competent to vanquish
our foes in battle!" Hearing these words from the preceptor's son, O
king, at that time, built great hopes on Karna. Cherishing the hope in
his heart that after the fall of Bhishma and Drona, Karna would vanquish
the Pandavas, and comforted (by it), O Bharata, Duryodhana then, filled
with joy at having heard those words of Ashvatthama, steadying his mind
and relying on the might of his arms, said unto Radha's son, O monarch,
these words that were fraught with affection and regard, and that were
true, delightful, and beneficial to himself: "O Karna, I know thy
prowess, and the great friendship thou bearest to me! For all that, O
mighty-armed one, I shall address the certain words that are for my good!
Having heard them, O hero, do that which may appear desirable to thee!
Thou art endued with great wisdom, and thou art even my supreme refuge!
Those two Atirathas that were my Generals, viz., Bhishma and Drona, have
been slain. Be thou my General, thou that art mightier than they! Both of
those great bowmen were advanced in years. They were, besides, partial to
Dhananjaya. Still both those heroes were respected by me, O son of Radha,
at thy word! Viewing his relationship of grandsire unto them, the sons of
Pandu, O sire, were spared in dreadful battle by Bhishma for ten
successive days! Thyself also having laid aside thy weapons, the valiant
Bhishma was slain in great battle by Phalguni with Shikhandi before him!
After that great bowman had fallen and betaken himself to his bed of
arrows, it was at thy word, O tiger among men, that Drona was made our
leader! By him also were the sons of Pritha spared, in consequence, as I
think, of their relationship unto him of pupils. That old man also has
been slain by Dhrishtadyumna more speedily. I do not see, even on
reflection, another warrior equal to thee in battle,--thee, that is,
whose prowess could not be measured by even those two foremost of
warriors that have been slain in the fight! Without doubt, thou alone
today art competent to win victory for us! Before, in the middle, and
later on, thou hast accordingly acted for our good. Therefore, like a
leader, it behoveth thee, in this battle, to bear the burden thyself.
Thyself install thy own self in the Generalship. Like the celestial
generalissimo, the lord Skanda of unfading prowess, (supporting the
celestial army), do thou support this Dhartarashtra host! Like Mahendra
slaying the Danavas, destroy thou all the throngs of our foes! Beholding
thee staying in battle, the Pandavas, those mighty car-warriors, will,
with the Pancalas, fly away from battle, like the Danavas at sight of
Vishnu. Do thou, therefore lead this vast force! When thou shalt stand
resolved on the field, the Pandavas of wicked hearts, the Pancalas, and
the Srinjayas, will all fly away with their friends. As the risen Sun,
scorching everything by his energy, destroyeth the thick gloom, even so
do thou destroy our foes!'"

"Sanjaya continued, 'Strong became that hope, O king, in the heart of thy
son, viz., that where Bhishma and Drona had been slain, Karna would
vanquish the Pandavas. Cherishing that hope within his heart, he said
unto Karna, "O Suta's son, Partha never wishes to fight, standing before
thee!" Karna said, "I have, O son of Gandhari, said before in thy
presence, even these words, vanquish all the Pandavas with their sons and
Janardana!' I shall become thy General. In this there is no doubt.
Tranquilise thyself, O monarch I Consider the Pandavas to be already
vanquished!'"

"Sanjaya continued, 'Thus addressed, O monarch, king Duryodhana then
stood up with all the monarchs, like He of a hundred sacrifices with the
gods, for honouring Karna with the command of the army, like the
celestials for honouring Skanda. Then, O monarch, all the kings headed by
Duryodhana, desirous of victory, installed Karna in the command,
according to the rites enjoined by the ordinance. With golden and earthen
jars filled to the brim with water and sanctified with mantras, with
tusks of elephants and horns of rhinoceroses and mighty bulls, with other
vessels decked with jewels and gems, with also fragrant herbs and plants,
and with other articles collected in abundance, Karna, seated at his ease
on a seat made of udumvara wood and overlaid with silken cloth, was
invested with the command, according to the rites in the scriptures.
Brahmanas, kshatriyas, vaishyas, and respectable shudras, praised that
high-souled one after he was bathed on that excellent seat. Thus
installed in the command, O king, that slayer of foes, the son of Radha,
caused, by presents of Niskas and kine and other wealth, many foremost of
brahmanas to utter blessings on him. "Vanquish the Parthas with Govinda
and all their followers," even these were the words that the eulogists
and the brahmanas said (unto him), O bull among men! (And they also said)
"Slay the Parthas and the Pancalas, O son of Radha, for our victory, like
risen Sun ever destroying Darkness with his fierce rays! The son of Pandu
with Keshava are not able to even look at the shafts shot by thee, like
owls unable to gaze at the burning rays of the Sun! The Parthas with the
Pancalas are incapable of standing before thee armed with weapons, like
the danavas before Indra in battle!" Installed in the command, Radha's
son of incomparable splendour looked resplendent in beauty and radiance
like a second Sun. Having installed the son of Radha (thus) in the
command of the army, thy son, urged on by Death, regarded himself as one
who had his purpose accomplished. That chastiser of foes, Karna, also, O
king, having obtained the command, ordered the troops to be arrayed, at
the rise of the Sun. Surrounded by thy sons, O Bharata, Karna looked
resplendent like Skanda surrounded by the celestials, in the battle
having Saraka for its evil root.'"



11

"Dhritarashtra said, 'After having obtained the command of the army, and
after he had been addressed by the king himself in those sweet and
brotherly words, and after he had ordered the troops to be arrayed at the
hour of sunrise, tell me, O Sanjaya, what did Vikartana's son Karna do?'

"Sanjaya said, 'Having learnt Karna's wishes, thy sons, O bull of
Bharata's race, ordered the troops to be arrayed with joyful music. While
it still wanted a long period for the coming of the dawn, a loud noise of
"Array, Array!" O king, suddenly arose among thy troops. And the uproar
that arose, became tremendous and touched the very heavens, of foremost
of elephants and fenced cars while under process of equipment, of
foot-soldiers and steeds, O monarch, while putting on their armour or in
course of being harnessed, and of combatants moving with activity and
shouting unto one another! Then the Suta's son bearing a gold-backed bow
appeared (on the field) in his car possessed of the splendour of the
radiant Sun, crowned with many banners, equipped with a white standard,
with steeds of the hue of cranes, bearing the device of the elephants'
rope, filled with a hundred quivers, furnished with mace and wooden
fence, freighted with shataghnis and rows of bells and darts and lances
and spears, and supplied with many bows. And the Suta's son appeared on
the field, blowing his conch, O king; decorated with a net-work of gold,
and shaking his formidable bow adorned with pure gold. Beholding the
mighty bowman Karna, that foremost of car-warriors, seated on his car,
difficult of approach and resembling the risen Sun that destroys the
gloom, none amongst the Kauravas, O tiger among men, recked, O sire, the
loss of Bhishma or Drona or other men! Speeding the warriors, O sire,
with the blasts of his conch, Karna caused the vast army of the Kauravas
to be drawn out. Having arrayed the troops in the makara array, that
mighty bowman, that scorcher of foes, viz., Karna, proceeded against the
Pandavas from desire of victory. In the tip of the beak of that makara, O
king, was stationed Karna himself. In the two eyes were the brave Shakuni
and the mighty car-warrior Uluka. In the head was Drona's son and in the
neck were all the uterine brothers. In the middle was king Duryodhana
supported by a large force. In the left foot, O monarch, was stationed
Kritavarma accompanied by the Narayana troops, and those invincible
warriors, the gopalas. In the right foot, O king, was Gotama's son of
prowess incapable of being baffled, surrounded by those mighty bowmen
viz., the Trigartas and by the Southerners. In the left hind-foot was
stationed Shalya with a large force raised in the country of Madras. In
the right (hind-foot), O monarch, was Sushena of true vows, surrounded by
a 1,000 cars and 300 elephants. In the tail were the two royal brothers
of mighty energy, viz., Citra and Citrasena surrounded by a large force.

"'When, O great king, that foremost of men, Karna, thus came out, king
Yudhishthira the just, casting his eyes on Arjuna, said these words:
"Behold, O Partha, how the Dhartarashtra force, O hero, in this battle,
protected by heroes and mighty car-warriors, hath been arrayed by Karna!
This vast Dhartarashtra force hath lost its bravest warriors. They that
remain, O mighty-armed one, are feeble, equal, as I think, to straw! Only
one great bowman, viz., the Suta's son, shineth in it! That foremost of
car-warriors is incapable of being vanquished by the three worlds with
their mobile and immobile creatures, including the gods, Asuras and
Gandharvas, and the Kinnaras and great serpents! If thou slayest him
today, O mighty-armed one, the victory will be thine, O Phalguna! The
thorn also which for twelve years hath been planted in my heart will then
be plucked out! Knowing this, O thou of mighty arms, form thou the array
that thou wishest!" Hearing those words of his brother, that Pandava of
the white steeds disposed his army in counter array after the form of the
half moon. On the left side was stationed Bhimasena, and on the right was
stationed the great bowman Dhrishtadyumna. In the middle of the array
were the king and Dhananjaya the son of Pandu. Nakula and Sahadeva were
at the rear of king Yudhishthira the just. The two Pancala princes,
Yudhamanyu and Uttamauja, became the protectors of (Arjuna's) car wheels.
Protected by the diadem-decked Arjuna himself, they did not quit Arjuna
for a moment. The remaining kings, possessed of great courage, clad in
mail, stood in the array, each in the position assigned to him, according
to the measure of his enthusiasm and resolution, O Bharata. Having thus
formed their great array, O Bharata, the Pandavas, and the mighty bowmen
of thy army set their hearts on battle. Beholding thy army disposed into
battle array by the Suta's son in battle Duryodhana with all his brethren
regarded the Pandavas to be already slain. Similarly Yudhishthira, O
king, beholding the Pandava army disposed in array, regarded the
Dhartarashtras with Karna to be already slain. Then conches, and
kettle-drums, and tabours, and large drums, and cymbals, and Dindimas,
and Jharjharas, were loudly blown and beaten on all sides! Indeed, those
loud-sounding instruments were blown and beaten, O king, among both the
armies. Leonine roars also arose, uttered by brave warriors for victory.
And there also arose, O king, the noise of neighing steeds and grunting
elephants, and the fierce clatter of car-wheels. None, O Bharata, (in the
Kaurava army), at that time, felt the loss of Drona, seeing the great
bowman Karna clad in mail and stationed at the head of the array. Both
armies, O monarch, teeming with joyous men, stood, eager for battle and
(ready) to destroy each other without delay. There, the two heroes, viz.,
Karna and the son of Pandu, excited with wrath at sight of each other,
and both firmly resolved, stood or careered, O king, through their
respective divisions. The two armies, as they advanced to meet each
other, seemed to dance (in joy). From the wings and the side-wings of
both, warriors desirous of battle came forth. Then commenced the battle,
O monarch, of men, elephants, steeds, and cars, engaged in destroying one
another.'"



12

"Sanjaya said, 'Then those two vast armies, teeming with rejoicing men
and steeds and elephants, resembling in splendour the celestial and the
Asura hosts, meeting together, began to strike each other. Men, cars,
steeds, elephants, and foot-soldiers of fierce prowess, made sturdy
strokes destructive of bodies and sin. Lion-like men strewed the Earth
with the heads of lion-like men, each resembling the full moon or the sun
in splendour and the lotus in fragrance. Combatants cut off the heads of
combatants, with crescent-shaped and broad-headed shafts and razor-faced
arrows and axes, and battle-axes. The arms of men of long and massive
arms, cut off by men of long and massive arms, falling upon the Earth,
shone, decked with weapons and bracelets. With those writhing arms
adorned with red fingers and palms, the Earth looked resplendent as if
strewn with fierce five-headed snakes slain by Garuda. From elephants and
cars and steeds, brave warriors fell down, struck by foes, like the
denizens of heaven from their celestial cars on the exhaustion of their
merits. Other brave warriors fell down by hundreds, crushed in that
battle by brave combatants with heavy maces spiked clubs and short
bludgeons. Cars also, in that tumultuous fight, were crushed by cars, and
infuriate elephants by infuriate compeers, and horsemen by horsemen. Men
destroyed by cars, and cars by elephants, and horsemen by foot-soldiers,
and foot-soldiers by horsemen, dropped down on the field, as also cars
and steeds and foot-soldiers destroyed by elephants and cars and steeds
and elephants by foot-soldiers, and cars and foot-soldiers and elephants
by steeds and men and elephants by cars. Great was the carnage made of
car-warriors and steeds and elephants and men by men and steeds and
elephants and car-warriors, using their hands and feet and weapons and
cars. When that host was being thus struck and slain by heroic warriors
the Parthas, headed by Vrikodara, advanced against us. They consisted of
Dhrishtadyumna and Shikhandi and the five sons of Draupadi and the
Prabhadrakas, and Satyaki and Chekitana with the Dravida forces, and the
Pandyas, the Cholas, and the Keralas, surrounded by a mighty array, all
possessed of broad chests, long arms, tall statures, and large eyes.
Decked with ornaments, possessed of red teeth, endued with the prowess of
infuriate elephants, attired in robes of diverse colours, smeared with
powdered scents, armed with swords and nooses, capable of restraining
mighty elephants, companions in death, and never deserting one another,
equipped with quivers, bearing bows adorned with long locks, and
agreeable in speech were the combatants of the infantry files led by
Satyaki, belonging to the Andhra tribe, endued with fierce forms and
great energy. Other brave warriors such as the Cedis, the Pancalas, the
Kaikayas, the Karushas, the Kosalas, the Kanchis, and the Maghadhas, also
rushed forward. Their cars and steeds and elephants, all of the foremost
kind, and their fierce foot-soldiers, gladdened by the notes of diverse
instruments, seemed to dance and laugh. In the midst of that vast force,
came Vrikodara, riding on the neck of an elephant, and surrounded by many
foremost of elephant-soldiers, advancing against thy army. That fierce
and foremost of elephants, duly equipped, looked resplendent, like the
stone-built mansion on the top of the Udaya mountain, crowned with the
risen Sun. Its armour of iron, the foremost of its kind, studded with
costly gems, was as resplendent as the autumnal firmament bespangled with
stars. With a lance in his outstretched arm, his head decked with a
beautiful diadem, and possessed of the splendour of the meridian Sun at
autumn, Bhima began to burn his foes. Beholding that elephant from a
distance, Kshemadhurti, himself on an elephant, challenging, rushed
cheerfully towards Bhima who was more cheerful still. An encounter then
took place between those two elephants of fierce forms resembling two
huge hills topped with trees, each, fighting with the other as it liked.
Those two heroes, then, whose elephants thus encountered each other,
forcibly struck each other with lances endued with the splendour of solar
rays, and uttered loud roars. Separating, they then careered in circles
with their elephants, and each taking up a bow began to strike the other.
Gladdening the people around with their loud roars and the slaps on their
armpits and the whizz of this arrows, they continued to utter leonine
shouts. Endued with great strength, both of them, accomplished in
weapons, fought, using their elephants with upturned trunks and decked
with banners floating on the wind. Then each cutting off the other's bow,
they roared at each other, and rained on each other showers of darts and
lances like two masses of clouds in the rainy season pouring torrents of
rain. Then Kshemadhurti pierced Bhimasena in the centre of the chest with
a lance endued with great impetuosity, and then with six others, and
uttered a loud shout. With those lances sticking to his body, Bhimasena,
whose form then blazed with wrath, looked resplendent like the
cloud-covered Sun with his rays issuing through the interstices of that
canopy. Then Bhima carefully hurled at his antagonist a lance bright as
the rays of the Sun, coursing perfectly straight, and made entirely of
iron. The ruler of the Kulutas then, drawing his bow, cut off that lance
with ten shafts and then pierced the son of Pandu with sixty shafts. Then
Bhima the son of Pandu, taking up a bow whose twang resembled the roar of
the clouds, uttered a loud shout and deeply afflicted with his shafts the
elephants of his antagonist. Thus afflicted in that battle by Bhimasena
with his arrows, that elephant, though sought to be restrained, stayed
not on the field like a wind-blown cloud. The fierce prince of elephants
owned by Bhima then pursued his (flying) compeer, like a wind-blown mass
of clouds pursuing another mass driven by the tempest. Restraining his
own elephant valiant Kshemadhurti pierced with his shafts the pursuing
elephant of Bhimasena. Then with a well-shot razor-headed arrow that was
perfectly straight, Kshemadhurti cut off his antagonist's bow and then
afflicted that hostile elephant. Filled with wrath, Kshemadhurti then, in
that battle, pierced Bhima and struck his elephant with many long shafts
in every vital part. That huge elephant of Bhima then fell down, O
Bharata! Bhima, however, who had jumped down from his elephant and stood
on the Earth before the fall of the beast, then crushed the elephant of
his antagonist with his mace. And Vrikodara then struck Kshemadhurti
also, who, jumped down from his crushed elephant, was advancing against
him with uplifted weapon. Kshemadhurti, thus struck, fell down lifeless,
with the sword in his arm, by the side of his elephant, like a lion
struck down by thunder beside a thunder-riven hill. Beholding the
celebrated king of the Kulutas slain, thy troops, O bull of Bharata's
race exceedingly distressed, fled away.'"



13

"Sanjaya said, 'Then the mighty and heroic bowman Karna began to smite
the Pandava army in that battle, with his straight shafts. Similarly,
those great car-warriors, viz., the Pandavas, O king, filled with wrath,
began to smite the army of thy son in the very sight of Karna. Karna
also, O king, in that battle slew the Pandava army with his cloth-yard
shafts bright as the rays of the Sun and polished by the hands of the
smith. There, O Bharata, the elephants, struck by Karna with his shafts,
uttered loud cries, lost strength, became faint, and wandered on all
sides. While the army was being thus destroyed by the Suta's son, Nakula
rushed with speed against that mighty car-warrior. And Bhimasena rushed
against Drona's son who was engaged in the accomplishment of the most
difficult feats. Satyaki checked the Kaikaya princes Vinda and Anuvinda.
King Citrasena rushed against the advancing Srutakarman; and Prativindhya
against Citra owning a beautiful standard and a beautiful bow. Duryodhana
rushed against king Yudhishthira the son of Dharma; while Dhananjaya
rushed against the angry throngs of the samsaptakas. In that slaughter of
great heroes, Dhrishtadyumna proceeded against Kripa. The invincible
Shikhandi closed with Kritavarma. Srutakirti encountered Shalya, and
Madri's son, the valiant Sahadeva, O king, encountered thy son
Duhshasana. The two Kaikaya princes, in that battle, shrouded Satyaki
with a shower of blazing arrows, and the latter also, O Bharata, shrouded
the two Kaikaya brothers. Those two heroic brothers deeply struck Satyaki
in the chest like two elephants striking with their tusks a hostile
compeer in the forest. Indeed, O king, those two brothers, in that
battle, their own vitals pierced with shafts, pierced Satyaki of true
deeds with their shafts. Satyaki, however, O great king, covering all the
points of the compass with a shower of arrows and smiling the while,
checked the two brothers, O Bharata. Checked by those showers of arrows
shot by the grandson of Sini, the two brothers speedily shrouded the car
of Sini's grandson with their shafts. Cutting off their beautiful bows,
Saurin of great fame checked them both with his keen arrows in that
battle. Taking up two other beautiful bows, and a number of powerful
shafts, the two began to cover Satyaki and career with great activity and
skill. Shot by the two brothers, those mighty shafts equipped with the
feathers of the Kanka and the peacock and decked with gold, began to
fall, illumining all the points of the compass. In that dreadful battle
between them, O king, the arrows they shot caused a darkness there. Those
mighty car-warriors then cut off each other's bows. Then the invincible
Satwata, O king, filled with rage, took up another bow in that battle,
and stringing it, cut off Anuvinda's head with a keen razor-headed shaft.
Decked with earrings, that large head, O king, fell like the head of
Samvara slain in the great battle (of old). And it reached the Earth in
no time, filling all the Kaikayas with grief. Beholding that brave
warrior slain, his brother, the mighty car-warrior Vinda, stringing
another bow began to resist the grandson of Sini from every side.
Piercing with sixty arrows equipped with wings of gold and whetted on
stone, he uttered a loud shout and said, "Wait, Wait!" Then that mighty
car-warrior of the Kaikayas speedily struck Satyaki with many thousands
of shafts in his arms and chest. All his limbs wounded with arrows,
Satyaki, of prowess incapable of being baffled, looked resplendent in
that battle, O king, like a flowering Kinsuka. Pierced by the high-souled
Kaikaya in that encounter, Satyaki, with the greatest ease, pierced the
Kaikaya (in return) with five and twenty arrows. Then those two foremost
of car-warriors, having each cut off the other's handsome bow in that
encounter, and having each quickly slain the other's driver and steeds
approached each other on foot for a fight with swords. Both endued with
massive arms, they looked resplendent on that extensive arena, each
having taken up a shield decked with a hundred moons, and each armed with
an excellent sword, like Jambha and Sakra, both endued with great might,
in the battle between the gods and the Asuras (of old). Both of them, in
that great battle, then began to career in circles. And then they
speedily encountered each other in battle, each approaching the other
near. And each of them made great efforts for the destruction of the
other. Then Satwata cut in twain the shield of Kaikeya. The latter also,
O king, cut in twain the shield of Satyaki. Having cut off his
antagonist's shield covered with centuries of stars, Kaikeya began to
career in circles, advancing and receding (at times). Then the grandson
of Sini, endued with great activity, cut off by a sidestroke the prince
of the Kaikeyas thus careering in that great arena armed with excellent
sword. Cased in armour that great bowman, viz., the Kaikeya prince, O
king, thus cut off in twain in that great battle, fell down like a hill
riven with thunder. Having slain him in battle that foremost of
car-warriors that scorcher of foes, viz., the brave grandson of Sini
quickly got upon the car of Yudhamanyu. Afterwards riding upon another
car duly equipped (with everything), Satyaki began to slay with his
shafts the large force of the Kaikeyas. The vast army of the Kaikeyas,
thus slaughtered in battle, leaving that foe of theirs fled away on all
sides.'"



14

"Sanjaya said, 'Srutakarman then, O king, filled with wrath, struck that
lord of Earth, viz., Citrasena, in that battle, with fifty shafts. The
ruler of the Abhisars (in return), striking Srutakarman, O king, with
nine straight arrows, pierced his driver with five. Srutakarman then,
filled with rage, struck Citrasena at the head of his forces, with a keen
arrow in a vital part. Deeply pierced, O monarch, with that arrow by that
high-souled prince the heroic Citrasena felt great pain and swooned away.
During this interval, Srutakarman of great renown covered that lord of
Earth, (viz., his insensible antagonist), with ninety arrows. The mighty
car-warrior Citrasena then, recovering consciousness, cut off his
antagonist's bow with a broad-headed arrow, and pierced his antagonist
himself with seven arrows. Taking up another bow that was decked with
gold, and capable of striking hard, Srutakarman then, with his waves of
arrows, made Citrasena assume a wonderful appearance. Adorned with those
arrows, the youthful king, wearing beautiful garlands, looked in that
battle like a well-adorned youth in the midst of an assembly. Quickly
piercing Srutakarman with an arrow in the centre of the chest, he said
unto him, "Wait, Wait!" Srutakarman also, pierced with that arrow in the
battle, began to shed blood, like a mountain shedding streams of liquid
red chalk. Bathed in blood and dyed therewith, that hero shone in battle
like a flowering Kinsuka. Srutakarman, then, O king, thus assailed by the
foe, became filled with rage, and cut in twain the foe-resisting bow of
Citrasena. The latter's bow having been cut off, Srutakarman then, O
king, pierced him with three hundred arrows equipped with goodly wings,
covering him completely therewith. With another broad-headed arrow,
sharp-edged and keen pointed, he cut off the head, decked with head-gear
of his high-souled antagonist. That blazing head of Citrasena fell down
on the ground, like the moon loosened from the firmament upon the Earth
at will. Beholding the king slain, the troops of Citrasena, O sire,
rushed impetuously against (his slayer). That great bowman then, filled
with rage, rushed, shooting his shafts, against that army, like Yama
filled with fury, against all creatures at the time of the universal
dissolution. Slaughtered in that battle by thy grandson armed with the
bow, they quickly fled on all sides like elephants scorched by a
forestconflagration. Beholding them flying away, hopeless of vanquishing
the foe, Srutakarman, pursuing them with his keen arrows, looked
exceedingly resplendent (on his car). Then Prativindhya, piercing Citra
with five arrows, struck his driver with three and his standard with one.
Him Citra pierced, striking in the arms and the chest, with nine
broad-headed shafts equipped with wings of gold, having keen points, and
plumed with Kanka and peacock feathers. Then Prativindhya, O Bharata,
cutting off with his shafts the bow of his antagonist deeply struck the
latter with five keen arrows. Then Citra, O monarch, sped at thy grandson
a terrible and irresistible dart, adorned with golden bells, and
resembling a flame of fire. Prativindhya, however, in that battle, cut
off, with the greatest ease, into three fragments, that dart as it
coursed towards him like a flashing meteor. Cut off into three fragments,
with Prativindhya's shafts, that dart fell down, like the thunderbolt
inspiring all creatures with fear at the end of the Yuga. Beholding that
dart baffled, Citra, taking up a huge mace decked with a net-work of
gold, hurled it at Prativindhya. That mace slew the latter's steeds and
driver also in that great battle, and crushing, besides, his car, fell
with great impetuosity on the Earth. Meanwhile, having alighted from his
car, O Bharata, Prativindhya hurled at Citra a dart, well-adorned and
equipped with a golden staff. Catching it as it coursed towards him, the
high-souled king Citra, O Bharata, hurled the very weapon at
Prativindhya. Striking the brave Prativindhya in that battle, that
blazing dart, piercing through his right arm, fell down on the Earth, and
falling illumined the whole region like a blast of lightning. Then
Prativindhya, O king, filled with rage, and desiring to compass the
destruction of Citra, sped at him a lance decked with gold. That lance
penetrating through his armour and chest, entered the Earth like a mighty
snake in its hole. Struck with that lance, the king fell down, stretching
out his large and massive arms that resembled a couple of iron clubs.
Beholding Citra slain, thy warriors, those ornaments of battle, rushed
impetuously at Prativindhya from all sides. Shooting diverse kinds of
shafts and Sataghnis decked with rows of bells, they soon covered
Prativindhya like masses of clouds covering the Sun. The mighty-armed
Prativindhya, consuming with his arrowy showers those assailants of his
in that battle, routed thy army like the thunder-wielding Sakra routing
the Asura host. Thus slaughtered in battle by the Pandavas, thy troops, O
king, suddenly dispersed in all directions like congregated masses of
clouds dispersed by the wind. While thy army, slaughtered on all sides,
was thus flying away, only Drona's son singly rushed with speed against
the mighty Bhimasena. All at once a fierce encounter ensued between them
like to what had taken place between Vritra and Vasava in the battle
between the gods and the Asuras (of old).'"



15

"Sanjaya said, 'Endued with the greatest activity, Drona's son, O king,
displaying the lightness of his arms, pierced Bhima with an arrow. Aiming
at all his vital points--for he had a knowledge of all the vital points
of the body--the quick-handed Ashvatthama again struck him with ninety
shafts. Pierced all over with keen arrows by the son of Drona, Bhimasena
looked resplendent in that battle like the Sun himself with his rays. The
son of Pandu then, covering the son of Drona with a 1,000 well-directed
shafts, uttered a leonine roar. Baffling with his own shafts the shafts
of his foe in that battle, the son of Drona, O king, as if smiling, then
struck the Pandava on the forehead with a cloth-yard shaft. The son of
Pandu bore that arrow on his forehead even as the proud rhinoceros, O
king, in the forest bears its horn. The valiant Bhima, then, in that
battle as if smiling all the while, struck the struggling son of Drona on
the forehead with three cloth-yard shafts. With those three arrows
sticking on his forehead, that brahmana looked beautiful like a
three-peaked mountain washed with water in the season of rains. The son
of Drona then afflicted the Pandava with hundreds of arrows, but failed
to shake him like the wind failing to shake the mountain. Similarly the
son of Pandu, filled with joy, could not in that battle shake the son of
Drona with his hundreds of keen shafts like torrents of rain failing to
shake a mountain. Shrouding each other with showers of terrible shafts
those two great car-warriors, those two heroes, endued with fierce might,
shone resplendent on those two foremost of cars of theirs. Then they
looked like two blazing Suns risen for the destruction of the world, and
engaged themselves in scorching each other with their rays representing
excellent arrows. Endeavouring with great care to counteract each other's
feats in the great battle, and actually engaged in matching deed by deed
with showers of arrows most fearlessly, those two foremost of men
careered in that combat like a couple of tigers. Both invincible and
terrible, arrows constituted their fangs and bows their mouths. They
became invisible under those clouds of arrows on all sides like the Sun
and the Moon in the firmament shrouded by masses of clouds. And then
those two chastisers of foes soon became visible and blazed forth like
Mars and Mercury freed from cloudy screens. Then at that instant during
the progress of that awful battle, Drona's son placing Vrikodara to his
right, poured hundreds of fierce arrows upon him like the clouds pouring
torrents of rain upon a mountain. Bhima, however, could not brook that
indication of his enemy's triumphs. The son of Pandu, O king, from that
very station on Ashvatthama's right, began to counteract the latter's
feats. Their cars continuing to wheel around in diverse ways and advance
and retreat (according to the exigencies of the situation), the battle
between those two lions among men became exceedingly furious. Careering
in diverse paths, and (executing) circular manoeuvres, they continued to
strike each other with arrows shot from their bows drawn to their fullest
stretch. And each made the greatest endeavours to compass the destruction
of the other. And each of them desired to make the other carless in that
battle. Then that car-warrior, viz., the son of Drona, invoked many
mighty weapons. The son of Pandu, however, in that battle, with his own
weapons, counteracted all those weapons of his foe. Then, O monarch,
there took place an awful encounter of weapons, like to the terrible
encounter of planets at the time of the universal dissolution. Those
shafts, O Bharata, let off by them, coming in collision, illuminated all
the points of the compass and thy troops also all around. Covered with
flights of arrows, the welkin assumed a terrible sight, like to what
happens, O king, at the time of the universal dissolution, when it is
covered with falling meteors. From the clash of shafts, O Bharata, fire
was generated there with sparks and blazing flames. That fire began to
consume both armies. Siddhas, moving there, O monarch, said these words,
"O lord, this battle is the foremost of all battles. Any battle (fought
before) does not come up to even a sixteenth part of this. A battle like
this will never occur again. Both these persons, viz., this brahmana and
this kshatriya, are endued with knowledge. Both are possessed of courage,
and both are fierce in prowess. Dreadful is the might of Bhima, and
wonderful is the skill of the other in weapons. How great is their energy
and how wonderful the skill possessed by both! Both of them stand in this
battle like two universe-destroying Yamas at the end of the Yuga. They
are born like two Rudras or like two Suns. These two tigers among men,
both endued with terrible forms, are like two Yamas in this battle." Such
were the words of the Siddhas heard there every moment. And among the
assembled denizens of heaven there arose a leonine roar. Beholding the
amazing and inconceivable feats of the two warriors in that battle, the
dense throngs of Siddhas, and Charanas were filled with wonder. And the
gods, the Siddhas, and the great Rishis applauded them both saying,
"Excellent, O mighty-armed son of Drona. Excellent, O Bhima." Meanwhile
those two heroes, in that battle, O king, having done injuries to each
other, glared at each other with eyes rolling in rage. With eyes red in
rage, their lips also quivered in rage. And they grinded their teeth in
wrath and bit their lips. And those two great car-warriors covered each
other with showers of arrows, as if they were in that battle two masses
of clouds that poured torrents of arrows for rain and that gleamed with
weapons constituting their lightning. Having pierced each other's
standards and drivers in that great battle, and having also pierced each
other's steeds, they continued to strike each other. Then, O monarch,
filled with rage, they took up in that dreadful encounter, two arrows,
and each desirous of slaying the other shot quickly at his foe. Those two
blazing arrows, resistless and endued with the force of thunder, coming,
O king, to the two warriors as they stood at the head of their respective
divisions, struck them both. Each of the two mighty combatants then
deeply struck with those arrows, sank, on the terrace of their respective
car. Understanding the son of Drona to be insensible, his driver then
bore him away from the battle-field, O king, in the sight of all the
troops. Similarly, O king, Bhima's driver bore away from the battle-field
on his car, the son of Pandu, that scorcher of foes, who was repeatedly
falling into a swoon.'"



16

"Dhritarashtra said, 'Describe to me the battle of Arjuna with the
samsaptakas, and of the other kings with the Pandavas. Narrate to me
also, O Sanjaya, the battle of Arjuna with Ashvatthama, and of the other
lords of the Earth with Partha.'

"Sanjaya said, 'Listen, O king, as I speak to thee as to how occurred the
battle of the heroic warriors (on our side) with the foe--the battle
which was destructive of bodies, sins, and lives. That slayer of foes,
viz, Partha, penetrating into the Samsaptaka force that resembled the
ocean, agitated it exceedingly, like a tempest agitating the vast deep.
Cutting off with broad-headed arrows of keen edges the heads of brave
warriors that were decked with faces possessed of the splendour of the
full moon and with beautiful eyes and eyebrows and teeth, Dhananjaya
speedily caused the Earth to be strewn there as if with lotuses, plucked
off their stalks. And in that battle Arjuna with his razor-headed shafts,
cut off the arms of his foes, that were all well rounded, large and
massive, and smeared with sandal-paste and other perfumes, with weapons
in grasp, with leathern gloves casing their fingers, and looking like
five-headed snakes. And the son of Pandu repeatedly cut off with his
broad-headed shafts, steeds, riders, drivers, and flags, and bows and
arrows, and arms decked with gems. And Arjuna in that battle, O king,
with many thousands of arrows, despatched to Yama's abode, car-warriors
and elephants and horses and horsemen. Many foremost of warriors, filled
with rage and roaring like bulls mad (like them) with excitement for a
cow in season, rushed towards Arjuna, with loud cries. All of them then
began to strike Arjuna with their arrows as the latter was employed in
slaying them, like infuriate bulls striking one of their species with
their horns. The battle that took place between him and them made the
hair to stand on end, even like the battle between the Daityas and the
wielder of the thunderbolt on the occasion of the conquest of the three
worlds. Resisting with his own weapons the weapons of his foes on all
sides. Arjuna, piercing them fast with innumerable arrows, took their
lives. Like the wind destroying vast masses of clouds, Arjuna, otherwise
called Jaya, that enhancer of the fears of his foes, cutting off into
minute fragments large throngs of cars,--cars, that is, whose poles,
wheels, and axles had previously been shattered by him, and whose
warriors and steeds and drivers had been slain before, and whose weapons
and quivers had been displaced, and standards crushed, and traces and
reins sundered, and wooden fences and shafts broken already, and filling
every body with wonder, achieved feats magnificent to behold and
rivalling those of a 1,000 great car-warriors fighting together. Crowds
of Siddhas and celestial Rishis and Charanas all applauded him. And
celestial kettle-drums sounded, and floral showers fell upon the heads of
Keshava and Arjuna. And an incorporeal voice said, "These viz., Keshava
and Arjuna, are those two heroes that always possess the beauty of the
moon, the splendour of fire, the force of the wind and the radiance of
the sun. Stationed on the same car these two heroes are invincible even
like Brahman and Isana. These two heroes the foremost of all creatures
are Nara and Narayana." Hearing and beholding these wonderful things, O
Bharata, Ashvatthama, with great care and resolution, rushed against
Krishna and Arjuna in that battle. With his arm that held an arrow in its
grasp, the son of Drona hailed the Pandava, shooting shafts equipped with
foe-slaying heads, and smilingly told him these words, "If, O hero, thou
regardest me a worthy guest arrived (before thee), then give me today,
with the whole heart, the hospitality of battle." Thus summoned by the
preceptor's son from desire of battle, Arjuna regarded himself highly
honoured, and addressing Janardana said, "The samsaptakas should be slain
by me, but Drona's son again is summoning me. Tell me, O Madhava, to
which of these duties should I first turn? First let the services of
hospitality be offered, if thou thinkest that to be proper." Thus
addressed, Krishna bore Partha who had been summoned according to the
rules of triumphant challenge to the vicinity of Drona's son, like Vayu
bearing Indra to the sacrifice. Saluting Drona's son whose mind was fixed
upon one thing, Keshava, said unto him, "O Ashvatthama, be cool, and
without losing a moment strike and bear. The time has come for those that
are dependent on others to repay their obligation to their masters. The
disputes between brahmanas are subtle. The consequences, however, of the
disputes of kshatriyas are palpable, being either victory or defeat. For
obtaining those excellent rites of hospitality that from folly thou
solicitest at the hands of Partha, fight coolly now with the son of
Pandu." Thus addressed by Vasudeva, that foremost of regenerate ones,
replied saying, "So be it!" pierced Keshava with sixty shafts and Arjuna
with three. Arjuna then, filled with rage, cut off Ashvatthama's bow with
three shafts. Drona's son took up another bow that was still more
formidable. Stringing it within the twinkling of an eye, he pierced
Arjuna and Keshava, the latter with three hundred arrows, and the former
with a 1,000. And then Drona's son, with good care, stupefying Arjuna in
that battle, shot thousands and tens of thousands and millions of arrows.
From the quivers, the bow, the bow-string, the fingers, the arms, the
hands, the chest, the face, the nose, the eyes, the ears, the heads, the
limbs, the pores of the body, the armour on his person, the car, and the
standard, O sire, of that utterer of Brahma, arrows began to issue.
Piercing Madhava and the son of Pandu with the thick arrowy shower,
Drona's son filled with joy, roared aloud like a vast mass of congregated
clouds. Hearing that roar of his, the son of Pandu said unto Keshava of
unfading glory these words "Behold, O Madhava, this wickedness towards me
of the preceptor's son. He regardeth us to be slain, having shrouded us
with his dense arrowy shower. I will presently, however, by my training
and might, baffle his purpose." Cutting off every one of those arrows
shot by Ashvatthama into three fragments, that foremost one of Bharata's
race destroyed them all like the Sun destroying a thick fog. After this
the son of Pandu once more pierced with his fierce shafts, the
samsaptakas with their steeds, drivers, cars, elephants, standards and
foot-soldiers. Every one of those that stood there as spectators, every
one of those that were stationed there on foot or car or steed or
elephant, regarded himself as shrouded by the arrows of Arjuna. Shot from
Gandiva, those winged arrows of diverse forms slew in that battle
elephants and steeds and men whether stationed in his immediate front or
at the distance of two miles. The trunks, cut off with broad-headed
shafts, of elephants, down whose cheeks and other limbs flowed the juice
indicative of excitement, fell down like tall trees in the forest struck
down with the axe. A little after down fell elephants, huge as hillocks,
with their riders, like mountains crushed by Indra with his thunder. With
his shafts cutting into minute portions well-equipped cars that looked
like dissolving edifices of vapour in the evening sky and unto which were
yoked well-trained steeds of great speed and which were ridden by
warriors invincible in battle, the son of Pandu continued to shower his
arrows on his enemies. And Dhananjaya continued to slay well-decked
horsemen and foot-soldiers of the foe. Indeed, Dhananjaya, resembling the
very Sun as he rises at the end of the Yuga, dried up the samsaptaka
ocean incapable of being dried up easily, by means of keen arrows
constituting his rays. Without losing a moment, the son of Pandu once
more pierced Drona's son resembling a huge hill, with shafts of great
impetuosity and the splendour of the Sun, like the wielder of the
thunderbolt piercing a mountain with the thunder. Desirous of battle, the
preceptor's son then, filled with rage, approached Arjuna for piercing
him and his steeds and drivers by means of his swiftly coursing shafts.
Arjuna, however, quickly cut off the shafts shot at him by Ashvatthama.
The son of Pandu then filled with great wrath, proffered unto
Ashvatthama, that desirable guest, quivers upon quivers of arrows, like a
charitable person offering everything in his house unto a guest. Leaving
the samsaptakas then the son of Pandu rushed towards Drona's son like a
donor abandoning unworthy guests, for proceeding towards one that is
worthy."



17

"Sanjaya said, 'Then occurred that battle between Arjuna and Ashvatthama
resembling the planets Shukra and Brihaspati in splendour, like the
battle between Shukra and Brihaspati in the firmament for entering the
same constellation. Afflicting each other with blazing shafts that
constituted their rays, those terrifiers of the world stood like two
planets both deviating from their orbits. Then Arjuna deeply pierced
Ashvatthama with a shaft in the midst of his eyebrows. With that shaft
the son of Drona looked resplendent like the Sun with upward rays. The
two Krishnas (Nara and Narayana), also deeply afflicted by Ashvatthama
with hundreds of arrows, looked like two Suns at the end of the Yuga,
resplendent with their own rays. Then when Vasudeva seemed to be
stupefied, Arjuna shot a weapon from which issued torrents of shafts on
all sides. And he struck the son of Drona with innumerable shafts, each
resembling the thunder or fire or the sceptre of Death. Endued with
mighty energy, that achiever of fierce feats, (Ashvatthama) then pierced
both Keshava and Arjuna with well-shot shafts which were inspired with
great impetuosity and struck with which Death himself would feel pain.
Checking the shafts of Drona's son, Arjuna covered him with twice as many
arrows equipped with goodly wings, and shrouding that foremost of heroes
and his steeds and driver and standard, began to strike the samsaptakas.
With his well-shot shafts Partha began to cut off the bows and quivers
and bowstrings and hands and arms and tightly grasped weapons and
umbrellas and standards and steeds and car shafts and robes and floral
garlands and ornaments and coats of mail and handsome shields and
beautiful heads, in large numbers, of his unretreating foes.
Well-equipped cars and steeds and elephants, ridden by heroes fighting
with great care, were destroyed by the hundreds of shafts sped by Partha
and fell down along with the heroes that rode on them. Cut off with
broad-headed and crescent-shaped and razor-faced arrows, human heads,
resembling the lotus, the Sun, or the full Moon in beauty and resplendent
with diadems and necklaces and crowns, dropped ceaselessly on the earth.
Then the Kalinga, the Vanga, and the Nishada heroes, riding on elephants,
that resembled in splendour the elephant of the great foe of the daityas,
rushed with speed against the queller of the pride of the danavas, the
son of Pandu, from desire of slaying him. Partha cut off the vital limbs,
the trunks, the riders, the standards, and the banners of those
elephants, upon which those beasts fell down like mountain summits riven
with thunder. When that elephant force was broken, the diadem-decked
Arjuna shrouded the son of his preceptor with shafts endued with the
splendour of the newly risen Sun, like the wind shrouding the risen Sun
with masses of congregated clouds. Checking with his own shafts those of
Arjuna, Drona's son shrouding both Arjuna and Vasudeva with his arrows,
gave a loud roar, like a mass of clouds at the close of summer after
shrouding the Sun or the Moon in the firmament. Deeply afflicted with
those arrows, Arjuna, aiming his weapons at Ashvatthama and at those
followers of his belonging to the army, speedily dispelled that darkness
caused by Ashvatthama's arrows, and pierced all of them with shafts
equipped with goodly wings. In that battle none could see when Savyasaci
took up his shafts, when he aimed them, and when he let them off. All
that could be seen was that elephants and steeds and foot-soldiers and
car-warriors, struck with his arrows, fell down deprived of life. Then
Drona's son without losing a moment, aiming ten foremost of arrows, sped
them quickly as if they formed only one arrow. Shot with great force,
five of these pierced Arjuna and the other five pierced Vasudeva. Struck
with those arrows, those two foremost of men, like Kuvera and Indra,
became bathed in blood. Thus afflicted, all the people there regarded
those two heroes as slain by Ashvatthama the warrior who had completely
mastered the science of arms. Then the chief of the Dasharhas addressed
Arjuna and said, "Why errest thou in thus sparing Ashvatthama? Slay this
warrior. If treated with indifference, even this one will be the cause of
great woe, like a disease not sought to be put down by treatment."
Replying unto Keshava of unfading glory with the words "So be it!" Arjuna
of unclouded understanding began with good care to mangle the son of
Drona with his shafts. Now the son of Pandu, filled with rage, quickly
pierced the massive arms, smeared with sandal-paste, and the chest, the
head, and the unrivalled thighs of his antagonist with shafts equipped
with heads like goats' ears, and shot with great force from gandiva. Then
cutting off the traces of Ashvatthama's steeds, Arjuna began to pierce
the steeds themselves, whereat the latter bore Ashvatthama away to a
great distance from the field. Thus borne away by these steeds endued
with the speed of the wind, the intelligent son of Drona, deeply
afflicted with the shafts of Partha, reflecting for some time, wished not
to go back and renew the fight with Partha. Knowing that victory is ever
with the chief of the Vrishnis and with Dhananjaya, that foremost one of
Angirasa's race, endued with great activity, entered the army of Karna,
deprived of hope and with shafts and weapons almost exhausted. Indeed,
Drona's son, restraining his steeds, and having comforted himself a
little, O sire, entered the force of Karna, teeming with cars and steeds
and men. After Ashvatthama, that enemy of theirs, had been thus removed
from the field by his steeds like a disease removed from the body by
incantations and medicines and means, Keshava and Arjuna proceeded
towards the samsaptakas, on their car whose rattle resembled the roar of
the clouds and whose banner waved on the wind.'"



18

"Sanjaya said, 'Meanwhile towards the northern part of the Pandava army,
a loud uproar arose of cars and elephants and steeds and foot-soldiers as
those were being massacred by Dandadhara. Turning the course of the car,
but without stopping the steeds which were as fleet as Garuda or the
wind, Keshava, addressing Arjuna, said, "The chief of the Magadhas, with
his (foe-crushing) elephant is unrivalled in prowess. In training and
might he is not inferior to Bhagadatta himself. Having slain him first,
thou wilt then slay the samsaptakas." At the conclusion of his words,
Keshava bore Partha to the presence of Dandadhara. The chief of the
Magadhas, peerless in handling the elephant-hook even as the headless
planet Ketu (is peerless) among all the planets, was destroying the
hostile army like a fierce comet destroying the whole earth. Riding on
his foe-slaying and well-equipped elephant which looked like the danava
with elephantine face and form, and whose roar resembled that of a
congregated mass of clouds, Dandadhara was destroying with his shafts
thousands of cars and steeds and elephants and men. The elephants also,
treading upon cars with their feet, pressed down into the Earth a large
number of men with their steeds and drivers. Many were the elephants,
also, which that foremost of elephants, crushed and slew with his two
forefeet and trunk. Indeed, the beast moved like the wheel of Death.
Slaying men adorned with steel coats of mail, along with their horses and
foot-soldiers, the chief of the Magadhas caused these to be pressed down
into the earth, like thick reeds pressed down with crackling sounds, by
means of that mighty and foremost of elephants belonging to him. Then
Arjuna, riding on that foremost of cars, rushed quickly towards that
prince of elephants in the midst of that host teeming with thousands of
cars and steeds and elephants, and resounding with the beat and blare of
innumerable cymbals and drums and conchs and uproarious with the clatter
of car-wheels, the twang of bow-strings, and the sound of palms. Even
Dandadhara pierced Arjuna with a dozen foremost of shafts and Janardana
with sixteen and each of the steeds with three, and then uttered a loud
shout and laughed repeatedly. Then Partha, with a number of broad-headed
shafts, cut off the bow of his antagonist with its string and arrow fixed
thereon, as also his well-decked standard, and then the guides of his
beast and the footmen that protected the animal. At this, the lord of
Girivraja became filled with rage. Desirous of agitating Janardana with
that tusker of his, whose temples had split from excitement, and which
resembled a mass of clouds and was endued with the speed of the wind,
Dandadhara struck Dhananjaya with many lances. The son of Pandu then,
with three razor-headed arrows, cut off, almost at the same instant of
time, the two arms each looking like the trunk of an elephant, and then
the head, resembling the full Moon, of his foe. Then Arjuna struck the
elephant of this antagonist with hundreds of arrows. Covered with the
gold-decked arrows of Partha, that elephant equipped with golden armour
looked as resplendent as a mountain in the night with its herbs and trees
blazing in a conflagration. Afflicted with the pain and roaring like a
mass of clouds, and exceedingly weakened, the elephant crying and
wandering and running with tottering steps, fell down with the guide on
its neck, like a mountain summit riven by thunder. Upon the fall of his
brother in battle, Danda advanced against Indra's younger brother and
Dhananjaya, desirous of slaying them, on his tusker white as snow and
adorned with gold and looking like a Himalayan summit. Danda struck
Janardana with three whetted lances bright as the rays of the sun, and
Arjuna with five, and uttered a loud shout. The son of Pandu then
uttering a loud shout cut off the two arms of Danda. Cut off by means of
razor-headed shafts, those two arms, smeared with sandal-paste, adorned
with angadas, and with lances in grasp, as they fell from the elephant's
back at the same instant of time, looked resplendent like a couple of
large snakes of great beauty falling down from a mountain summit. Cut off
with a crescent-shaped arrow by the diadem-decked (Partha), the head also
of Danda fell down on the Earth from the elephant's back, and covered
with blood it looked resplendent as it lay like the sun dropped from the
Asta mountain towards the western quarter. Then Partha pierced with many
excellent arrows bright as the rays of the sun that elephant of his foe,
resembling a mass of white clouds whereupon it fell down with a noise
like a Himalayan summit riven with thunder. Then other huge elephants
capable of winning victory and resembling the two already slain, were cut
off by Savyasaci, in that battle, even as the two (belonging to Danda and
Dandadhara) had been cut off. At this the vast hostile force broke. Then
elephants and cars and steeds and men, in dense throngs, clashed against
one another and fell down on the field. Tottering, they violently struck
one another and fell down deprived of life. Then his soldiers,
encompassing Arjuna like the celestials encompassing Purandara, began to
say, "O hero, that foe of whom we had been frightened like creatures at
the sight of Death himself, hath by good luck been slain by thee. If thou
hadst not protected from that fear those people that were so deeply
afflicted by mighty foes, then by this time our foes would have felt that
delight which we now feel at their death, O slayer of enemies." Hearing
these and other words uttered by friends and allies, Arjuna, with a
cheerful heart, worshipped those men, each according to his deserts, and
proceeded once more against the samsaptakas.'"



19

"Sanjaya said, 'Wheeling round, like the planet Mercury in the curvature
of its orbit, Jishnu (Arjuna) once more slew large number of the
samsaptakas. Afflicted with the shafts of Partha, O king, men, steeds,
and elephants, O Bharata, wavered and wondered and lost colour and fell
down and died. Many foremost of animals tied to yokes and drivers and
standards, and bows, and shafts and hands and weapons in grasp, and arms,
and heads, of heroic foes fighting with him, the son of Pandu cut off in
that battle, with arrows, some of which were broad-headed, some equipped
with heads like razors, some crescent-shaped, and some furnished with
heads like the calf's tooth. Like bulls fighting with a bull for the sake
of a cow in season, brave warriors by hundreds and thousands closed upon
Arjuna. The battle that took place between them and him made the hair to
stand on end like the encounter between the Daityas and Indra, the
wielder of the thunderbolt on the occasion of the conquest of the three
worlds. Then the son of Ugrayudha pierced Partha with three shafts
resembling three venomous snakes. Partha, however, cut off from his
enemy's trunk the latter's head. Then those warriors, filled with rage,
covered Arjuna from every side with diverse kinds of weapons like the
clouds urged by the Maruts shrouding Himavat at the close of summer.
Checking with his own weapons those of his foes on every side, Arjuna
slew a large number of his enemies with well-shot shafts. With his arrows
Arjuna then cut off the Trivenus, the steeds, the drivers, and the
parshni drivers of many cars, and displaced the weapons and quivers of
many, and deprived many of their wheels and standards, and broke the
cords, the traces and the axles of many, and destroyed the bottoms and
yokes of others, and caused all the equipment of many to fall from their
places. Those cars, thus smashed and injured by Arjuna in large numbers,
looked like the luxurious mansions of the rich destroyed by fire, wind,
and rain. Elephants, their vitals pierced with shafts resembling
thunderbolts in impetuosity, fell down like mansions on mountain-tops
overthrown by blasts of lightning. Large numbers of steeds with their
riders, struck by Arjuna, fell down on the Earth, their tongues and
entrails pressed out, themselves deprived of strength and bathed in
blood, and presenting an awful sight. Men and steeds and elephants,
pierced by Savyasaci (Arjuna) with his shafts, wondered and tottered and
fell down and uttered cries of pain and looked pale, O sire. Like
Mahendra smiting down the danavas, Partha smote down large numbers of his
foes, by means of shafts whetted on stone and resembling the thunder of
poison in deadliness. Brave warriors, cased in costly coats of mail and
decked with ornaments and armed with diverse kinds of weapons, lay on the
field, with their cars and standards, slain by Partha. Vanquished (and
deprived of life) persons of righteous deeds, possessed of noble birth
and great knowledge, proceeded to heaven in consequence of those glorious
deeds of theirs while their bodies only lay on Earth. Then the chief,
belonging to thy army, of various realms, filled with wrath and
accompanied by their followers, rushed against Arjuna, that foremost of
car-warriors. Warriors borne on their cars and steeds and elephants, and
foot-soldiers also, all desirous of slaying (Arjuna), rushed towards him,
shooting diverse weapons with great speed. Then Arjuna like wind, by
means of keen shafts, destroyed that thick shower of weapons dropped by
those warriors constituting a mass of congregated clouds. People then
beheld Arjuna crossing that raftless ocean constituted by steeds and
foot-soldiers and elephants and cars, and having mighty weapons for its
waves, on a bridge constituted by his own mighty weapons of offence and
defence. Then Vasudeva, addressing Partha, said, "Why, O sinless one,
dost thou sport in this way? Grinding these samsaptakas, haste thyself
for Karna's slaughter." Saying, "So be it" unto Krishna, Arjuna then,
forcibly smiting the remnant of the samsaptakas with his weapons, began
to destroy them like Indra destroying the Daityas. At that time, with
even the closest attention, men could not mark when Arjuna took out his
shafts, when he aimed them and when he let them off quickly. Govinda
himself, O Bharata, regarded it wonderful. Like swans diving into a lake
the shafts of Arjuna, white and active as swans, penetrated into the
hostile force. Then Govinda, beholding the field of battle during the
progress of that carnage, said these words to Savyasaci, "Here, O Partha,
for the sake of Duryodhana alone, occurreth this great and terrible
destruction of the Bharatas and other kings of Earth. Behold, O son of
Bharata, these bows, with golden backs, of many mighty bowmen, and these
girdles and quivers loosened from their bodies. Behold these straight
shafts equipped with wings of gold, and these long arrows washed with oil
and looking like snakes freed from their sloughs. Behold these beautiful
lances decked with gold lying scattered about, and these coats of mail, O
Bharata, adorned with gold and fallen off from the bodies of the
warriors. Behold these spears embellished with gold, these darts adorned
with the same metal, and these huge maces twined round with threads of
gold, and cords of hemp. Behold these swords decked with bright gold and
these axes adorned with the same, and these battle-axes equipped with
gold-decked handles. Behold also these spiked clubs, these short arrows,
these Bhusundis, and these Kanapas; these iron Kuntas lying around, and
these heavy Mushalas. These victory-longing warriors endued with great
activity and armed with diverse weapons, though dead, still seem to be
quick with life. Behold those thousands of warriors, their limbs crushed
with maces, and heads split with Mushalas or smashed and trod by
elephants and steeds and cars. O slayer of foes, the field of battle is
strewn with the bodies of men and elephants and steeds, deprived of life,
dreadfully mangled with shafts and darts and swords and lances and
scimitars and axes and spears and Nakharas and bludgeons, and bathed in
streams of blood. Strewn with arms smeared with sandal-paste and decked
with Angadas and graced with auspicious indications and cased in leathern
fences and adorned with Keyuras, the Earth looks resplendent, O Bharata.
Strewn also with hands having fingers cased in fences, decked with
ornaments, and lopped off from arms, and with severed thighs looking like
the trunks of elephants, of heroes endued with great activity and with
heads adorned with earrings and headgears set with gems, (the Earth looks
exceedingly beautiful). Behold those beautiful cars, decked with golden
bells, broken in diverse ways. Behold those numerous steeds bathed in
blood, those bottoms of cars and long quivers, and diverse kinds of
standards and banners and those huge conchs, of the combatants, and those
yak-tails perfectly white, and those elephants with tongues lolling out
and lying on the field like hills, and those beautiful with triumphal
banners, and those slain elephant-warriors, and those rich coverlets,
each consisting of one piece of blanket, for the backs of those huge
beasts, and those beautiful and variegated and torn blankets, and those
numerous bells loosened from the bodies of elephants and broken into
fragments by those falling creatures, and those hooks with handles set
with stones of lapis lazuli fallen upon the Earth, and those ornamental
yokes of steeds, and those armours set with diamonds for their breasts
and those rich cloths, adorned with gold and tied to the ends of the
standards borne by horsemen, and those variegated coverlets and housings
and Ranku skins, set with brilliant gems and inlaid with gold, for the
backs of steeds and fallen on the ground, and those large diamonds
adorning the head-gears of kings, and those beautiful necklaces of gold,
and those umbrellas displaced from their positions, and those yak-tails
and fans. Behold the earth strewn with faces adorned with earrings bright
as the moon or stars, and embellished with well-cut beards, and each
looking like the full moon. The earth, strewn with those faces looking
like lilies and lotuses, resembles a lake adorned with a dense assemblage
of lilies and lotuses. Behold, the earth possessing the effulgence of the
bright moon and diversified as if with myriads of stars, looks like the
autumnal firmament bespangled with stellar lights. O Arjuna, these feats
that have been achieved by thee in great battle today are, indeed, worthy
of thee or of the chief of the celestials himself in heaven." Even thus
did Krishna show the field of battle unto Arjuna. And while returning
(from the field to their camp), they heard a loud noise in the army of
Duryodhana. Indeed the uproar that was heard consisted of the blare of
conchs and the beat of cymbals and drums and Patahas and the clatter of
car wheels, the neighing of steeds, the grunt of elephants, and the
fierce clash of weapons. Penetrating into that force by the aid of his
steeds possessing the fleetness of the wind, Krishna became filled with
wonder upon beholding the army grinded by Pandya. Like Yama himself
slaying creatures whose lives have run out, Pandya, that foremost of
warriors skilled in shafts and weapons, was destroying crowds of foes by
means of diverse kinds of shafts. Piercing the bodies of the elephants
and steeds and men with sharp shafts, that foremost of smiters overthrew
and deprived them of life. Cutting off with his own shafts the diverse
weapons hurled at him by many foremost of foes, Pandya slew his enemies
like Sakra (Indra) destroying the Danavas.'"



20

"Dhritarashtra said, 'Thou didst mention to me before the name of Pandya,
that hero of world-wide celebrity, but his feats, O Sanjaya, in battle
have never been narrated by thee. Tell me today in detail of the prowess
of that great hero, his skill, spirit, and energy, the measure of his
might, and his pride.'

"Sanjaya said, 'Bhishma and Drona and Kripa and Drona's son and Karna and
Arjuna and Janardana, those thorough masters of the science of weapons,
are regarded by thee as the foremost of car-warriors. Know, however, that
Pandya regarded himself superior to all these foremost of car-warriors in
energy. Indeed he never regarded any one amongst the kings as equal to
himself. He never admitted his equality with Karna and Bhishma. Nor did
he admit within his heart that he was inferior in any respect to Vasudeva
or Arjuna. Even such was Pandya, that foremost of kings, that first of
wielder of weapons. Filled with rage like the Destroyer himself, Pandya
at the time was slaughtering the army of Karna. That force, swelling with
cars and steeds and teeming with foremost of foot-soldiers, struck by
Pandya, began to turn round like the potter's wheel. Like the wind
dispersing a mass of congregated clouds, Pandya, with his well shot
arrows, began to disperse that force, destroying its steeds and drivers
and standards and cars and causing its weapons and elephants to fall
down. Like the splitter of mountains striking down mountains with his
thunder, Pandya overthrew elephants with their riders, having previously
cut down the standards and banners and weapons with which they were
armed, as also the foot-soldiers that protected those beasts. And he cut
down horses, and horsemen with their darts and lances and quivers.
Mangling with his shafts the Pulindas, the Khasas, the Bahlikas, the
Nishadas, the Andhakas, the Tanganas, the Southerners, and the Bhojas,
all of whom, endued with great courage, were unyielding and obstinate in
battle, and divesting them of their weapons and coats of mail, Pandya
deprived them of their lives. Beholding Pandya destroying with his shafts
in battle that host consisting of four kinds of forces, the son of Drona
fearlessly proceeded towards that fearless warrior. Fearlessly addressing
in sweet words that warrior who then seemed to dance on his car, Drona's
son, that foremost of smiters, smiling the while, summoned him and said,
"O king, O thou with eyes like the petals of the lotus, thy birth is
noble and learning great. Of celebrated might and prowess, thou
resemblest Indra himself. Stretching with thy two massive arms the bow
held by thee and whose large string is attached to thy grasp, thou
lookest beautiful like a mass of congregated clouds as thou pourest over
thy foes thick showers of impetuous shafts. I do not see anybody save
myself that can be a match for thee in battle. Alone thou crushest
numerous cars and elephants and foot-soldiers and steeds, like the
fearless lion of terrible might crushing herds of deer in the forest.
Making the welkin and the Earth resound with the loud clatter of thy
car-wheels thou lookest resplendent, O king, like a crop-destroying
autumnal cloud of loud roars. Taking out of thy quiver and shooting thy
keen shafts resembling snakes of virulent poison fight with myself only,
like (the asura) Andhaka fighting with the three-eyed deity." Thus
addressed, Pandya answered, "So be it." Then Drona's son, telling him
"Strike," assailed him with vigour. In return, Malayadhwaja pierced the
son of Drona with a barbed arrow. Then Drona's son, that best of
preceptors, smiling the while, struck Pandya with some fierce arrows,
capable of penetrating into the very vitals and resembling flames of
fire. Then Ashvatthama once more sped at his foe some other large arrows
equipped with keen points and capable of piercing the very vitals,
causing them to course through the welkin with the ten different kinds of
motion. Pandya, however, with nine shafts of his cut off all those arrows
of his antagonist. With four other shafts he afflicted the four steeds of
his foe, at which they speedily expired. Having then, with his sharp
shafts, cut off the arrows of Drona's son, Pandya then cut off the
stretched bow-string of Ashvatthama, endued with the splendour of the
sun. Then Drona's son, that slayer of foes, stringing his unstringed bow,
and seeing that his men had meanwhile speedily yoked other excellent
steeds unto his car, sped thousands of arrows (at his foe). By this, that
regenerate one filled the entire welkin and the ten points of the compass
with his arrows. Although knowing that those shafts of the high-souled
son of Drona employed in shooting were really inexhaustible, yet Pandya,
that bull among men, cut them all into pieces. The antagonist of
Ashvatthama, carefully cutting off all those shafts shot by the latter,
then slew with his own keen shafts the two protectors of the latter's car
wheels in that encounter. Beholding the lightness of hand displayed by
his foe, Drona's son, drawing his bow to a circle, began to shoot his
arrows like a mass of clouds pouring torrents of rain. During that space
of time, O sire, which consisted only of the eighth part of a day, the
son of Drona shot as many arrows as were carried on eight carts each
drawn by eight bullocks. Almost all those men that then beheld
Ashvatthama, who at the time looked like the Destroyer himself filled
with rage, or rather the Destroyer of the Destroyer, lost their senses.
Like a mass of clouds at the close of summer drenching with torrents of
rain, the Earth with her mountains and trees, the preceptor's son poured
on that hostile force his arrowy shower. Baffling with the Vayavya weapon
that unbearable shower of arrows shot by the Ashvatthama-cloud, the
Pandya-wind, filled with joy, uttered loud roars. Then Drona's son
cutting off the standard, smeared with sandal-paste and other perfumed
unguents and bearing the device of the Malaya mountain on it, of the
roaring Pandya, slew the four steeds of the latter. Slaying then his
foe's driver with a single shaft, and cutting off with a crescent-shaped
arrow the bow also of that warrior whose twang resembled the roar of the
clouds, Ashvatthama cut off his enemy's car into minute fragments.
Checking with the weapons those of his enemy, and cutting off all the
weapons of the latter, Drona's son, although he obtained the opportunity
to do his enemy the crowning evil, still slew him not, from desire of
battling with him for some time more. Meanwhile Karna rushed against the
large elephant force of the Pandavas and began to rout and destroy it.
Depriving car-warriors of their cars, he struck elephants and steeds and
human warriors, O Bharata, with innumerable straight shafts. That mighty
bowman, the son of Drona, although he had made Pandya, that slayer of
foes and foremost of car-warriors, carless, yet he did not slay him from
desire of fight. At that time a huge riderless elephant with large tusks,
well-equipped with all utensils of war, treading with speed, endued with
great might, quick to proceed against any enemy, struck with
Ashvatthama's shafts, advanced towards the direction of Pandya with great
impetuosity, roaring against a hostile compeer. Beholding that prince of
elephants, looking like a cloven mountain summit, Pandya, who was well
acquainted with the method of fighting from the neck of an elephant,
quickly ascended that beast like a lion springing with a loud roar to the
top of a mountain summit. Then that lord of the prince of mountains,
striking the elephant with the hook, and inspired with rage, and with
that cool care for which he was distinguished in hurling weapons with
great force, quickly sped a lance, bright as Surya's rays, at the
preceptor's son and uttered a loud shout. Repeatedly shouting in joy,
"Thou art slain, Thou art slain!" Pandya (with that lance) crushed to
pieces the diadem of Drona's son adorned with foremost of jewels and
diamonds of the first water and the very best kind of gold and excellent
cloth and strings of pearls. That diadem possessed of the splendour of
the Sun, the Moon, the planets, or the fire, in consequence of the
violence of the stroke, fell down, split into fragments, like a mountain
summit riven by Indra's thunder, falling down on the Earth with great
noise. At this, Ashvatthama blazed up with exceeding rage like a prince
of snakes struck with the foot, and took up four and ten shafts capable
of inflicting great pain upon foes and each resembling the Destroyer's
rod. With five of those shafts he cut off the four feet and the trunk of
his adversary's elephant, and with three the two arms and the head of the
king, and with six he slew the six mighty car-warriors, endued with great
effulgence, that followed king Pandya. Those long and well-rounded arms
of the king, smeared with excellent sandal-paste, and adorned with gold
and pearls and gems and diamonds falling upon the Earth, began to writhe
like a couple of snakes slain by Garuda. That head also, graced with a
face bright as the full Moon, having a prominent nose and a pair of large
eyes, red as copper with rage, adorned with earrings, falling on the
ground, looked resplendent like the Moon himself between two bright
constellations. The elephant, thus cut off by that skilful warrior into
six pieces with those five shafts and the king into four pieces with
those three shafts lay divided in all into ten pieces that looked like
the sacrificial butter distributed into ten portions intended for the ten
deities. Having cut off numerous steeds and men and elephants into pieces
and offered them as food into the Rakshasas, king Pandya was thus quieted
by Drona's son with his shafts like a blazing fire in a crematorium,
extinguished with water after it has received a libation in the shape of
a lifeless body. Then like the chief of the celestials joyfully
worshipping Vishnu after the subjugation of the Asura Vali, thy son, the
king, accompanied by his brothers approaching the preceptor's son
worshipped with great respect that warrior who is a complete master of
the science of arms, after indeed, he had completed the task he had
undertaken."



21

"Dhritarashtra said, 'When Pandya had been slain and when that foremost
of heroes, viz., Karna was employed in routing and destroying the foe,
what, O Sanjaya, did Arjuna do in battle? That son of Pandu is a hero,
endued with great might, attentive to his duties, and a complete master
of the science of arms. The high-souled Sankara himself hath made him
invincible among all creatures. My greatest fears proceed from that
Dhananjaya, that slayer of foes. Tell me, O Sanjaya, all that Partha
achieved there on that occasion.'

"Sanjaya said, 'After Pandya's fall, Krishna quickly said unto Arjuna
these beneficial words, "I do not behold the King. The other Pandavas
also have retreated. If the Parthas had returned, the vast force of the
enemy would have been broken. In fulfilment of purposes entertained by
Ashvatthama, Karna is slaying the Srinjayas. A great carnage is being
made (by that warrior) of steeds and car-warriors and elephants." Thus
the heroic Vasudeva represented everything unto the diadem-decked
(Arjuna). Hearing of and beholding that great danger of his brother
(Yudhishthira), Partha quickly addressed Krishna, saying, "Urge the
steeds, O Hrishikesha." Then Hrishikesha proceeded on that irresistible
car. The encounter then that once more took place became exceedingly
fierce. The Kurus and the Pandavas once more fearlessly closed with each
other, that is, the Parthas headed by Bhimasena and ourselves headed by
the Suta's son. Then, O best of kings, there once more commenced a battle
between Karna and the Pandavas that swelled the population of Yama's
kingdom. With bows and arrows and spiked clubs and swords and lances and
axes and short clubs and Bhushundis and darts and rapiers and battle-axes
and maces and spears and polished Kuntas, and short shafts and hooks, the
combatants quickly fell upon one another, desirous of taking one
another's life. Filling the welkin, the cardinal points of the compass,
the subsidiary ones, the firmament, and the Earth, with the whizz of
arrows, the twang of bow-strings, the sound of palms, and the clatter of
car-wheels, foes rushed upon foes. Gladdened by that loud noise, heroes,
fought with heroes desirous of reaching the end of the hostilities. Loud
became the noise caused by the sound of bow-strings and fences and bows,
the grunt of elephants, and the shouts of foot-soldiers and falling men.
Hearing the terrible whizz of arrows and the diverse shouts of brave
warriors, the troops took fright, became pale, and fell down. Large
numbers of those foes thus employed in shouting and shooting weapons, the
heroic son of Adhiratha crushed with his arrows. With his shafts Karna
then despatched to Yama's abode twenty car-warriors among the brave
Pancala heroes, with their steeds, drivers, and standards. Then many
foremost of warriors of the Pandava army, endued with great energy and
quick in the use of weapons, speedily wheeling round, encompassed Karna
on all sides. Karna agitated that hostile force with showers of weapons
like the leader of an elephantine herd plunging into a lake adorned with
lotuses and covered with swans. Penetrating into the midst of his foes,
the son of Radha, shaking his best of bows, began to strike off and fell
their heads with his sharp shafts. The shield and coats of mail of the
warriors, cut off, fell down on the Earth. There was none amongst them
that needed the touch of a second arrow of Karna's. Like a driver
striking the steeds with the whip, Karna, with his shafts capable of
crushing coats of mail and bodies and the life that quickened them,
struck the fences (of his foes) perceivable only by their bow-strings.
Like a lion grinding herds of deer, Karna speedily grinded all those
Pandus and Srinjayas and Pancalas that came within range of his arrows.
Then the chief of the Pancalas, and the sons of Draupadi, O sire, and the
twins, and Yuyudhana, uniting together, proceeded against Karna. When
those Kurus, and Pancalas and Pandus were thus engaged in battle, the
other warriors, reckless of their very lives, began to strike at one
another. Well-cased in armour and coats of mail and adorned with
head-gears, combatants endued with great strength rushed at their foes,
with maces and short clubs and spiked bludgeons looking like uplifted
rods of the Destroyer, and jumping, O sire, and challenging one another,
uttered loud shouts. They struck one another, and fell down, assailed by
one another with blood rising from their limbs and deprived of brains and
eyes and weapons. Covered with weapons, some, as they lay there with
faces beautiful as pomegranates, having teeth-adorned mouths filled with
blood, seemed to be alive. Others, in that vast ocean of battle, filled
with rage mangled or cut or pierced or overthrew or lopped off or slew
one another with battle-axes and short arrows and hooks and spears and
lances. Slain by one another they fell down, covered with blood and
deprived of life like sandal trees cut down with the axe falling down and
shedding as they fall their cool blood-red juice. Cars destroyed by cars,
elephants by elephants, men by men, and steeds by steeds, fell down in
thousands. Standards, and heads, and umbrellas, and elephants, trunks,
and human arms, cut off with razor-faced or broad-headed or
crescent-shaped arrows, fell down on the Earth. Large numbers also of
men, and elephants, and cars with steed yoked thereto, were crushed in
that battle. Many brave warriors, slain by horsemen, fell down, and many
tuskers, with their trunks cut off, and banners and standards (on their
bodies), fell down like fallen mountains. Assailed by foot-soldiers, many
elephants and cars, destroyed or in course of destruction, fell down on
all sides. Horsemen, encountering foot-soldiers with activity, were slain
by the latter. Similarly crowds of foot-soldiers, slain by horsemen, laid
themselves down on the field. The faces and the limbs of those slain in
that dreadful battle looked like crushed lotuses and faded floral
wreaths. The beautiful forms of elephants and steeds and human beings, O
king, then resembled cloths foul with dirt, and became exceedingly
repulsive to look at.'"



22

"Sanjaya said, 'Many elephant-warriors riding on their beasts, urged by
thy son, proceeded against Dhrishtadyumna, filled with rage and desirous
of compassing his destruction. Many foremost of combatants skilled in
elephant-fight, belonging to the Easterners, the Southerners, the Angas,
the Vangas, the Pundras, the Magadhas, the Tamraliptakas, the Mekalas,
the Koshalas, the Madras, the Dasharnas, the Nishadas uniting with the
Kalingas, O Bharata, and showering shafts and lances and arrows like
pouring clouds, drenched the Pancala force therewith in that battle.
Prishata's son covered with his arrows and shafts those (foe-crushing)
elephants urged forward by their riders with heels and toes and hooks.
Each of those beasts that were huge as hills, the Pancala hero pierced
with ten, eight, or six whetted shafts, O Bharata. Beholding the prince
of the Pancalas shrouded by those elephants like the Sun by the clouds,
the Pandus and the Pancalas proceeded towards him (for his rescue)
uttering loud roars and armed with sharp weapons. Pouring their weapons
upon those elephants, those warriors began to dance the dance of heroes,
aided by the music of their bow-strings and the sound of their palms, and
urged by heroes beating the time. Then Nakula and Sahadeva, and the sons
of Draupadi, and the Prabhadrakas, and Satyaki, and Shikhandi, and
Chekitana endued with great energy,--all those heroes--drenched those
elephants from every side with their weapons, like the clouds drenching
the hills with their showers. Those furious elephants, urged on by
mleccha warriors dragging down with their trunks men and steeds and cars,
crushed them with their feet. And some they pierced with the points of
their tusks, and some they raised aloft and dashed down on the ground;
others taken aloft on the tusks of those huge beasts, fell down inspiring
spectators with fear. Then Satyaki, piercing the vitals of the elephant
belonging to the king of the Vangas staying before him, with a long shaft
endued with great impetuosity, caused it to fall down on the field of
battle. Then Satyaki pierced with another long shaft the chest of the
rider whom he could not hitherto touch, just as the latter was about to
jump from the back of his beast. Thus struck by Satwata, he fell down on
the Earth.

"'Meanwhile Sahadeva, with three shafts shot with great care, struck the
elephant of Pundra, as it advanced against him like a moving mountain,
depriving it of its standard and driver and armour and life. Having thus
cut off that elephant, Sahadeva proceeded against the chief of the Angas.

"'Nakula, however, causing Sahadeva to desist, himself afflicted the
ruler of the Angas with three long shafts, each resembling the rod of
Yama, and his foe's elephant with a hundred arrows. Then the ruler of the
Angas hurled at Nakula eight hundred lances bright as the rays of the
Sun. Each of these Nakula cut off into three fragments. The son of Pandu
then cut off the head of his antagonist with a crescent-shaped arrow. At
this that mleccha king, deprived of life, fell down with the animal he
rode. Upon the fall of the prince of the Angas who was well-skilled in
elephant-lore, the elephant-men of the Angas, filled with rage, proceeded
with speed against Nakula, on their elephants decked with banners that
waved in the air, possessing excellent mouths, adorned with housings of
gold, and looking like blazing mountains, from desire of crushing him to
pieces. And many Mekalas and Utkalas, and Kalingas, and Nishadas, and
Tamraliptakas, also advanced against Nakula, showering their shafts and
lances, desirous of slaying him. Then the Pandus, the Pancalas, and the
Somakas, filled with rage, rushed with speed for the rescue of Nakula
shrouded by those warriors like the Sun by the clouds. Then occurred a
fierce battle between those car-warriors and elephant-men, the former
showering their arrows and shafts the latter their lances by thousands.
The frontal globes and other limbs and the tusks and adornments of the
elephants, exceedingly pierced with shafts, were split and mangled. Then
Sahadeva, with four and sixty impetuous arrows, quickly slew eight of
those huge elephants which fell down with their riders. And Nakula also,
that delighter of his race, bending his excellent bow with great vigour,
with many straight shafts, slew many elephants. Then the Pancala prince,
and the grandson of Sini (Satyaki) and the sons of Draupadi and the
Prabhadrakas, and Shikhandi, drenched those huge elephants with showers
of shafts. Then in consequence of those rain-charged clouds constituted
by the Pandava warriors, those hills constituted by the elephants of the
foe, fell, struck down by torrents of rain formed by their numerous
shafts, like real mountains struck down with a thunder-storm. Those
leaders of the Pandava car-warriors then, thus slaying those elephants of
thine cast their eyes on the hostile army, which, as it fled away at that
time resembled a river whose continents had been washed away. Those
warriors of Pandu's son, having thus agitated that army of thine,
agitated it once more, and then rushed against Karna.'"



23

"Sanjaya said, 'While Sahadeva, filled with rage, was thus blasting thy
host, Duhshasana, O great king, proceeded against him, the brother
against the brother. Beholding those two engaged in dreadful combat, all
the great car-warriors uttered leonine shouts and waved their garments.
Then, O Bharata, the mighty son of Pandu was struck in the chest with
three arrows by thy angry son armed with bow. Then Sahadeva, O king,
having first pierced thy son with an arrow, pierced him again with
seventy arrows, and then his driver with three. Then Duhshasana, O
monarch, having cut off Sahadeva's bow in that great battle, pierced
Sahadeva himself with three and seventy arrows in the arms and the chest.
Then Sahadeva filled with rage, took up a sword, in that dreadful
conflict, and whirling, hurled it quickly towards the car of thy son.
Cutting off Duhshasana's bow with string and arrow fixed on it, that
large sword fell down on the Earth like a snake from the firmament. Then
the valiant Sahadeva taking up another bow, shot a deadly shaft at
Duhshasana. The Kuru warrior, however, with his keen-edged sword, cut off
into two fragments that shaft, bright as the rod of Death, as it coursed
towards him. Then whirling that sharp sword, Duhshasana quickly hurled it
in that battle as his foe. Meanwhile that valiant warrior took up another
bow with a shaft. Sahadeva, however, with the greatest ease, cut off,
with his keen shafts, that sword as it coursed towards him, and caused it
to fall down in that battle. Then, O Bharata, thy son, in that dreadful
battle, quickly sped four and sixty shafts at the car of Sahadeva.
Sahadeva, however, O king, cut off every one of those numerous arrows as
they coursed with great impetuosity towards him, with five shafts of his.
Checking then those mighty shafts sped by thy son, Sahadeva, in that
battle, sped a large number of arrows at his foe. Cutting off each of
those shafts with three shafts of his, thy son uttered a loud shout,
making the whole Earth resound with it. Then Duhshasana, O king, having
pierced Sahadeva in that battle, struck the latter's driver with nine
arrows. The valiant Sahadeva then, O monarch, filled with rage, fixed on
his bow-string a terrible shaft resembling the Destroyer himself and
forcibly drawing the bow, he sped that shaft at thy son. Piercing with
great speed through his strong armour and body, that shaft entered the
Earth, O king, like a snake penetrating into an ant-hill. Then thy son,
that great car-warrior, swooned away, O king. Beholding him deprived of
his senses, his driver quickly took away the car, himself forcibly struck
all the while with keen arrows. Having vanquished the Kuru warrior thus,
the son of Pandu, beholding Duryodhana's division, began to crush it on
all sides. Indeed, O king, as a man excited with wrath crushes swarm of
ants, even so, O Bharata did that son of Pandu begin to crush the Kaurava
host.'"



24

"Sanjaya said, 'While Nakula was employed in destroying and routing the
Kaurava divisions in battle with great force, Vikartana's son Karna,
filled with rage, checked him, O king. Then Nakula smiling the while,
addressed Karna, and said, "After a long time, through the favour of the
gods, I am seen by thee, and thou also, O wretch, dost become the object
of my sight. Thou art the root of all these evils, this hostility, this
quarrel. It is through thy faults that the Kauravas are being thinned,
encountering one another. Slaying thee in battle today, I will regard
myself as one that has achieved his object, and the fever of my heart
will be dispelled." Thus addressed by Nakula, the Suta's son said unto
him the following words befitting a prince and a bowman in particular,
"Strike me, O hero. We desire to witness thy manliness. Having achieved
some feats in battle, O brave warrior, thou shouldst then boast. O sire,
they that are heroes fight in battle to the best of their powers, without
indulging in brag. Fight now with me to the best of thy might. I will
quell thy pride." Having said these words the Suta's son quickly struck
the son of Pandu and pierced him, in that encounter, with three and
seventy shafts. Then Nakula, O Bharata, thus pierced by the Suta's son,
pierced the latter in return with eighty shafts resembling snakes of
virulent poison. Then Karna, that great bowman, cutting off his
antagonist's bow with a number of arrows winged with gold and whetted on
stone, afflicted him with thirty arrows. Those arrows, piercing through
his armour drank his blood in that battle, like the Nagas of virulent
poison drinking water after having pierced through the Earth. Then
Nakula, taking up another formidable bow whose back was decked with gold,
pierced Karna with twenty arrows and his driver with three. Then, O
monarch, that slayer of hostile heroes, viz., Nakula, filled with rage,
cut off Karna's bow with a razor-headed shaft of great keenness. Smiling
the while, the heroic son of Pandu then struck the bowless Karna, that
foremost of car-warriors, with three hundred arrows. Beholding Karna thus
afflicted, O sire, by the son of Pandu, all the carwarriors there, with
the gods (in the welkin), were filled with great wonder. Then Vikartana's
son Karna taking up another bow, struck Nakula with five arrows in the
shoulder-joint. With those arrows sticking to him here, the son of Madri
looked resplendent like the Sun with his own rays while shedding his
light on the Earth. Then Nakula piercing Karna with seven shafts, once
more, O sire, cut off one of the horns of Karna's bow. Then Karna, taking
up in that battle a tougher bow, filled the welkin on every side of
Nakula with his arrows. The mighty car-warrior, Nakula, however, thus
suddenly shrouded with the arrows shot from Karna's bow quickly cut off
all those shafts with shafts of his own. Then was seen overspread in the
welkin a vast number of arrows like to the spectacle presented by the sky
when it is filled with myriads of roving fireflies. Indeed, the sky
shrouded with those hundreds of arrows shot (by both the warriors)
looked, O monarch, as if it was covered with flights of locusts. Those
arrows, decked with gold, issuing repeatedly in continuous lines, looked
beautiful like rows of cranes while flying through the welkin. When the
sky was thus covered with showers of arrows and the sun himself hid from
the view, no creature ranging the air could descend on the Earth. When
all sides were thus covered with showers of arrows, those two high-souled
warriors looked resplendent like two Suns risen at the end of the Yuga.
Slaughtered with the shafts issuing from Karna's bow the Somakas, O
monarch, greatly afflicted and feeling much pain, began to breathe their
last. Similarly, thy warriors, struck with the shafts of Nakula,
dispersed on all sides, O king, like clouds tossed by the wind. The two
armies thus slaughtered by those two warriors with their mighty celestial
shafts, retreated from the range of those arrows and stood as spectators
of the encounter. When both the armies were driven off by means of the
shafts of Karna and Nakula, those two high-souled warriors began to
pierce each other with showers of shafts. Displaying their celestial
weapons on the field of battle, they quickly shrouded each other, each
desirous of compassing the destruction of the other. The shafts shot by
Nakula, dressed with Kanka and peacock feathers, shrouding the Suta's
son, seemed to stay in the welkin. Similarly, the shafts sped by the
Suta's son in that dreadful battle, shrouding the son of Pandu, seemed to
stay in the welkin. Shrouded within arrowy chambers, both the warriors
became invisible, like the Sun and the Moon, O king, hidden by the
clouds. Then Karna, filled with rage and assuming a terrible aspect in
the battle, covered the son of Pandu with showers of arrows from every
side. Completely covered, O monarch, by the Suta's son, the son of Pandu
felt no pain like the Maker of day when covered by the clouds. The son of
Adhiratha then, smiling the while, sped arrowy lines, O sire, in hundreds
and thousands, in that battle. With those shafts of the high-souled
Karna, an extensive shade seemed to rest on the field of battle. Indeed,
with those excellent shafts constantly issuing out (of his bow), a shade
was caused there like that formed by the clouds. Then Karna, O monarch,
cutting off the bow of the high-souled Nakula, felled the latter's driver
from the car-niche with the greatest ease. With four keen shafts, next,
he quickly despatched the four steeds of Nakula, O Bharata, to the abode
of Yama. With his shafts, he also cut off into minute fragments that
excellent car of his antagonist as also his standard and the protectors
of his car-wheels, and mace, and sword, and shield decked with a hundred
moons, and other utensils and equipments of battle. Then Nakula,
steedless and carless and armourless, O monarch, quickly alighting from
his car, stood, armed with a spiked bludgeon. Even that terrible
bludgeon, so uplifted by the son of Pandu, the Suta's son, O king, cut
off with many keen arrows capable of bearing a great strain. Beholding
his adversary weaponless. Karna began to strike him with many straight
shafts, but took care not to afflict him greatly. Thus struck in that
battle by that mighty warrior accomplished in weapons, Nakula, O king,
fled away precipitately in great affliction. Laughing repeatedly, the son
of Radha pursued him and placed his stringed bow, O Bharata, around the
neck of the retreating Nakula. With the large bow around his neck, O
king, the son of Pandu looked resplendent like Moon in the firmament when
within a circular halo of light, or a white cloud girdled round by
Indra's bow. Then Karna, addressing him, said, "The words thou hadst
uttered were futile. Canst thou utter them now once more in joy,
repeatedly struck as thou art by me? Do not, O son of Pandu, fight again
with those amongst the Kurus that are possessed of greater might. O
child, fight with them that are thy equals. Do not, O son of Pandu, feel
any shame for it. Return home, O son of Madri, or go thither where
Krishna and Phalguna are." Having addressed him thus he abandoned him
then. Acquainted with morality as the brave Karna was, he did not then
slay Nakula who was already within the jaws of death. Recollecting the
words of Kunti, O king, Karna let Nakula go. The son of Pandu, thus let
off, O king, by that bowman, Suta's son, proceeded towards Yudhishthira's
car in great shame. Scorched by the Suta's son, he then ascended his
brother's car, and burning with grief he continued to sigh like a snake
kept within a jar. Meanwhile Karna, having vanquished Nakula, quickly
proceeded against the Pancalas, riding on that car of his which bore many
gorgeous pennons and whose steeds were as white as the Moon. There, O
monarch, a great uproar arose among the Pandavas when they saw the leader
of the Kaurava army proceeding towards the Pancala car-throngs. The
Suta's son, O monarch, made a great massacre there at that hour when the
Sun had reached the meridian, that puissant warrior careering all the
while with the activity of a wheel. We beheld many Pancala car-warriors
borne away from the battle on their steedless and driverless cars with
broken wheels and broken axles and with standards and pennons also that
were broken and torn, O sire. And many elephants were seen to wander
there in all directions (with limbs scorched by arrows) like individuals
of their species in the wide forest with limbs scorched and burned in a
forest conflagration. Others with their frontal globes split open, or
bathed in blood, or with trunks lopped off, or with their armour cut
down, or their tails lopped off, fell down, struck by the high-souled
Karna, like straggling clouds. Other elephants, frightened by the shafts
and lances of Radha's son proceeded against Radha's son himself like
insects towards a blazing fire. Other huge elephants were seen striking
against one another and shedding blood from various limbs like mountains
with rillets running down their breasts. Steeds of the foremost breed,
divested of breast-plates and their ornaments of silver and brass and
gold, destitute of trappings and bridle-bits and yak-tails and
saddle-cloths, with quivers fallen off from their backs, and with their
heroic riders,--ornaments of battle,--slain, were seen wandering here and
there on the field. Pierced and cut with lances and scimitars and swords,
O Bharata, we beheld many a horseman adorned with armour and head-gear,
slain or in course of being slain or trembling with fear, and deprived, O
Bharata, of diverse limbs. Cars also, decked with gold, and unto which
were yoked steeds of great fleetness, were seen by us dragged with
exceeding speed hither and thither, their riders having been slain. Some
of these had their axles and poles broken, and some, O Bharata, had their
wheels broken; and some were without banners and standards, and some were
divested of their shafts. Many car-warriors also were seen there, by us,
O monarch, wandering all around, deprived of their cars and scorched with
the shafts of the Suta's son. And some destitute of weapons and some with
weapons still in their arms were seen lying lifeless on the field in
large numbers. And many elephants also were seen by us, wandering in all
directions, studded with clusters of stars, adorned with rows of
beautiful bells, and decked with variegated banners of diverse hues.
Heads and arms and chests and other limbs, cut off with shafts sped from
Karna's bow, were beheld by us lying around. A great and fierce calamity
overtook the warriors (of the Pandava army) as they fought with whetted
arrows, and mangled as they were with the shafts of Karna. The Srinjayas,
slaughtered in that battle by the Suta's son, blindly proceeded against
the latter's self like insects rushing upon a blazing fire. Indeed, as
that mighty car-warrior was engaged in scorching the Pandava divisions,
the kshatriyas avoided him, regarding him to be the blazing Yuga fire.
Those heroic and mighty car-warriors of the Pancala that survived the
slaughter fled away. The brave Karna, however, pursued those broken and
retreating warriors from behind, shooting his shafts at them. Endued with
great energy, he pursued those combatants divested of armour and
destitute of standards. Indeed, the Suta's son, possessed of great might,
continued to scorch them with his shafts, like the dispeller of darkness
scorching all creatures when he attains to the meridian.'"



25

"Sanjaya said, 'Against Yuyutsu who was employed in routing the vast army
of thy son, Uluka proceeded with speed saying "Wait, Wait." Then Yuyutsu,
O king, with a winged arrow of keen edge struck Uluka with great force,
like (Indra himself striking ) a mountain with the thunderbolt. Filled
with rage at this, Uluka, in that battle, cut off thy son's bow with a
razor-headed arrow and struck thy son himself with a barbed shaft.
Casting off that broken bow, Yuyutsu, with eyes red in wrath, took up
another formidable bow endued with greater impetus. The prince then, O
bull of Bharata's race, pierced Uluka with sixty arrows. Piercing next
the driver of Uluka, Yuyutsu struck Uluka once more. Then Uluka, filled
with rage pierced Yuyutsu with twenty shafts adorned with gold, and then
cut off his standard made of gold. That lofty and gorgeous standard made
of gold, O king, thus cut off (by Uluka), fell down in front of Yuyutsu's
car. Beholding his standard cut off, Yuyutsu, deprived of his senses by
wrath, struck Uluka with five shafts in the centre of the chest. Then
Uluka, O sire, in that battle, cut off, with a broad-headed arrow steeped
in oil, the head of his antagonist's driver, O best of the Bharatas.
Slaying next his four steeds he struck Yuyutsu himself with five arrows.
Deeply struck by the strong Uluka, Yuyutsu proceeded to another car.
Having vanquished him in battle, O king, Uluka proceeded quickly towards
the Pancalas and the Srinjayas and began to slaughter them with sharp
shafts. Thy son Srutakarman, O monarch, within half the time taken up by
a wink of the eye, fearlessly made Satanika steedless and driverless and
carless. The mighty car-warrior Satanika, however, staying on his
steedless car, O sire, hurled a mace, filled with rage, at thy son. That
mace, reducing thy son's car with its steeds and driver into fragments,
fell down upon the Earth with great speed, and pierced it through. Then
those two heroes, both enhancers of the glory of the Kurus, deprived of
their cars, retreated from the encounter, glaring at each other. Then thy
son, overcome with fear, mounted upon the car of Vivingsu, while Satanika
quickly got upon the car of Prativindhya. Shakuni, filled with rage,
pierced Sutasoma with many keen shafts, but failed to make the latter
tremble like a torrent of water failing to produce any impression upon a
mountain. Beholding that great enemy of his father, Sutasoma covered
Shakuni, O Bharata, with many thousands of arrows. Shakuni, however, that
warrior of sure aim and conversant with all methods of warfare, actuated
by desire of battle, quickly cut off all those shafts with his own winged
arrows. Having checked those shafts with his own keen arrows in battle,
Shakuni, filled with rage, struck Sutasoma with three arrows. Thy
brother-in-law then, O monarch, with his arrows cut off into minute
fragments the steeds, the standard, and the driver of his adversary, at
which all the spectators uttered a loud shout. Deprived of his steed and
car, and having his standard cut off, O sire, the great bowman
(Sutasoma), jumping down from his car, stood on the Earth, having taken
up a good bow. And he shot a large number of arrows equipped with golden
wings and whetted on stone, and shrouded therewith the car of thy
brother-in law in that battle. The son of Subala, however, beholding
those showers of arrows that resembled a flight of locusts, coming
towards his car, did not tremble. On the other hand, that illustrious
warrior crushed all those arrows with arrows of his own. The warriors
that were present there, as also the Siddhas in the firmament, were
highly pleased at sight of that wonderful and incredible feat of
Sutasoma, inasmuch as he contended on foot with Shakuni staying in his
car. Then Shakuni, with a number of broad-headed shafts of great
impetuosity, keen and perfectly straight, cut off, O king, the bow of
Sutasoma as also all his quivers. Bowless, and carless, Sutasoma then,
uplifting a scimitar of the hue of the blue lotus and equipped with an
ivory handle, uttered a loud shout. That scimitar of the intelligent
Sutasoma of the hue of the clear sky, as it was whirled by that hero, was
regarded by Shakuni to be as fatal as the rod of Death. Armed with that
scimitar he suddenly began to career in circles over the arena,
displaying, O monarch, the fourteen different kinds of manoeuvres, endued
as he was with skill and might. Indeed, he displayed in that battle all
those motions such as wheeling about and whirling on high, and making
side-thrusts and jumping forward and leaping on high and running above
and rushing forward and rushing upwards. The valiant son of Subala then
sped a number of arrows at his foe, but the latter quickly cut them off
with that excellent scimitar of his as they coursed towards him. Filled
with rage (at this), the son of Subala, O king, once more sped at
Sutasoma a number of shafts that resembled snakes of virulent poison.
Aided by his skill and might, Sutasoma cut off even these with his
scimitar, displaying his great activity, and possessed as he was of
prowess equal to that of Garuda himself. With a razor-headed arrow of
great sharpness, Shakuni then, O king, cut off that bright scimitar of
his adversary as the latter careered in circles before him. Thus cut off,
(half of) that large scimitar suddenly fell down on the Earth, while half
of it, O Bharata, continued in the grasp of Sutasoma. Seeing his sword
cut off, the mighty car-warrior Sutasoma retreated six steps and then
hurled that half (of the scimitar) which he had in his grasp at his foe.
The fragment decked with gold and gems, cutting off the bow, with string,
of the illustrious Shakuni, quickly fell down on the Earth. Then Sutasoma
went to the great car of Srutakirti. Subala's son also, taking up another
formidable and invincible bow, proceeded towards the Pandava army,
slaying large numbers of foes (on the way). Beholding the son of Subala
careering fearlessly in battle, a loud uproar, O king, arose among the
Pandavas in that part of the army. People witnessed those large and proud
divisions bristling with arms, routed by the illustrious son of Subala.
Even as the chief of the celestials crushed the Daitya army, the son of
Subala destroyed that army of the Pandavas.'"



26

"Sanjaya said, 'Kripa, O king, resisted Dhrishtadyumna in battle, like a
Sarabha in the forest resisting a proud lion. Checked by the mighty son
of Gautama, Prishata's son, O Bharata, could not advance even one step.
Beholding Gautama's car in front of Dhrishtadyumna's, all creatures were
inspired with fright and regarded the latter's destruction to be at hand.
Car-warriors and horsemen, becoming very cheerless, said, "Without doubt,
this foremost of men, Sharadvata's son of mighty energy and great
intelligence and versed in celestial weapon, is filled with rage at the
death of Drona. Will Dhrishtadyumna today escape from the hands of
Gautama? Will this vast army escape today this great danger? Will not
this brahmana slay all of us together? The form that he has assumed
today, even like that of the Destroyer himself, shows that he will today
act after the manner of Drona himself. The preceptor Gautama, endued with
great lightness of hands, is ever victorious in battle. Possessing a
knowledge of weapons, he is endued with great energy and filled with
rage." Diverse speeches like these, uttered by the warriors of both the
armies were, O monarch, heard there as those two heroes encountered each
other. Drawing deep breath in rage, Sharadvata's son Kripa, O king, began
to afflict the son of Prishata in all his vital limbs while the latter
stood inactive. Struck in that battle by the illustrious Gautama,
Dhrishtadyumna, greatly stupefied, knew not what to do. His driver then,
addressing him said, "It is not all right with thee, O son of Prishata.
Never before have I seen such a calamity overtake thee in battle. It is a
lucky chance, it seems, that these shafts, capable of penetrating the
very vitals, sped by that foremost of brahmanas aiming at thy vital
limbs, are not striking thee. I will presently cause the car to turn
back, like the current of a river dashed back by the sea. I think that
brahmana, by whom thy prowess hath been annihilated, is incapable of
being slain by thee." Thus addressed, Dhrishtadyumna, O king, slowly
said, "My mind becometh stupefied, O sire, and perspiration covereth my
limbs. My body trembles and my hair stands on end. Avoiding that brahmana
in battle, proceed slowly to where Arjuna is, O charioteer; arrived at
the presence of either Arjuna or Bhimasena, prosperity may be mine. Even
this is my certain conviction." Then, O monarch, the charioteer, urging
the steeds, proceeded to the spot where the mighty bowman Bhimasena was
battling with thy troops. Beholding the car, O sire, of Dhrishtadyumna
speedily moving away from that spot, Gautama followed it, shooting
hundreds of shafts. And that chastiser of foes also repeatedly blew his
conch. Indeed, he routed the son of Prishata like Indra routing the
Danava Namuci.

"'The invincible Shikhandi, the cause of Bhishma's death, was in that
battle, resisted by Hridika's son who smiled repeatedly as he fought with
the former. Shikhandi, however, encountering the mighty car-warrior of
the Hridikas, struck him with five keen and broad-headed shafts at the
shoulder-joint. Then the mighty car-warrior Kritavarma filled with rage,
pierced his foe with sixty winged arrows. With a single arrow then, he
cut off his bow, laughing the while. The mighty son of Drupada, filled
with wrath, took up another bow, and addressing the son of Hridika, said,
"Wait, Wait." Then, O monarch, Shikhandi sped at his foe ninety shafts of
great impetuosity, all equipped with golden wings. Those shafts, however,
all recoiled from Kritavarma's armour. Seeing those shafts recoil and
scattered on the surface of the Earth, Shikhandi cut off Kritavarma's bow
with a keen razor-headed arrow. Filled with wrath he struck the bowless
son of Hridika, who then resembled a hornless bull, in the arms and the
chest, with eighty arrows. Filled with rage but torn and mangled with
shafts, Kritavarma vomited blood through his limbs like a jar disgorging
the water with which it is filled. Bathed in blood, the Bhoja king looked
beautiful like a mountain, O king, streaked with streams of liquefied red
chalk after a shower. The puissant Kritavarma then, taking up another bow
with a string and an arrow fixed thereon, struck Shikhandi in his
shoulder-joint. With those shafts sticking to his shoulder-joint,
Shikhandi looked resplendent like a lordly tree with its spreading
branches and twigs. Having pierced each other, the two combatants were
bathed in blood, and resembled a couple of bulls that have gored each
other with their horns Carefully exerting themselves to slay each other,
those two mighty car-warriors moved in a 1,000 circles with their
respective cars on that arena. Then Kritavarma, O king, in that
encounter, pierced the son of Prishata with seventy shafts all of which
were equipped with wings of gold and whetted on stone. The ruler of the
Bhojas then, that foremost of smiters, sped with great activity a
terrible and fatal shaft at his foe. Struck therewith, Shikhandi quickly
swooned away. Overcome with stupefaction, he supported himself by seizing
his flag-staff. The driver then of that foremost of car-warriors speedily
bore him away from the fight. Scorched with the shaft of Hridika's son he
drew breath upon breath repeatedly. After the defeat of the heroic son of
Drupada, O lord, the Pandava army, slaughtered on all sides, fled away
from the field."



27

"Sanjaya said, 'The white steeded (Arjuna) also, O monarch, routed thy
force even as the winds, approaching a heap of cotton, scatters it on all
sides. Against him rushed the Trigartas, the Sivis, the Kauravas, the
Salwas, the samsaptakas, and that force which consisted of the Narayanas.
And Satyasena and Candradeva, and Mitradeva and Satrunjaya, and Susruta's
son, and Citrasena, and Mitravarman, O Bharata, and the king of the
Trigartas surrounded by his brothers and by his sons that were all mighty
bowmen accomplished in diverse weapons, suddenly advanced, shooting and
scattering showers of shafts in that battle, against Arjuna, like a
fierce current of water towards the ocean. Those warriors in hundreds of
thousands, approaching Arjuna, seemed to melt away like snakes at sight
of Garuda. Though slaughtered in battle, they did not still leave the son
of Pandu like insects, O monarch, never receding from a blazing fire.
Satyasena, in that encounter, pierced that son of Pandu with three
arrows, and Mitradeva pierced him with three and sixty, and Candradeva
with seven. And Mitravarman pierced him with three and seventy arrows,
and Susruta's son with seven. And Satrunjaya pierced him with twenty, and
Susharma with nine. Thus pierced in that encounter by many, Arjuna
pierced all those kings in return. Indeed, piercing the son of Susruta
with seven arrows, he pierced Satyasena with three, Satrunjaya with
twenty and Candradeva with eight, Mitradeva with a hundred, Srutasena
with three, Mitravarman with nine, and Susharma with eight. Then slaying
king Satrunjaya with a number of arrows whetted on stone, he smote off
from his trunk, the head, decked with headgear, of Susruta's son. Without
any delay he then, with a number of other shafts, despatched Candradeva
to the abode of Yama. As regards the other mighty car-warriors vigorously
contending with him, he checked each of them with five arrows. Then
Satyasena filled with rage, hurled a formidable lance in that battle
aiming at Krishna and uttered a leonine roar. That ironmouthed lance
having a golden shaft, piercing through the left arm of the high-souled
Madhava, penetrated into the Earth. Madhava being thus pierced with that
lance in great battle the goad and the reins, O king, fell down from his
hands. Beholding Vasudeva's limb pierced through, Pritha's son Dhananjaya
mustered all his wrath and addressing Vasudeva said, "O mighty-armed one,
bear the car to Satyasena, O puissant one, so that I may, with keen
shafts, despatch him to Yama's abode." The illustrious Keshava then,
quickly taking up the goad and the reins, caused the steeds to bear the
car to the front of Satyasena's vehicle. Beholding the Ruler of the
Universe pierced, Pritha's son Dhananjaya, that mighty car-warrior,
checking Satyasena with some keen arrows, cut off with a number of
broad-headed shafts of great sharpness, the large head of that king
decked with earrings, from off his trunk at the head of the army. Having
thus cut off Satyasena's head, he then despatched Citravarman with a
number of keen shafts, and then the latter's driver, O sire, with a keen
calf-toothed arrow. Filled with rage, the mighty Partha then, with
hundreds of shafts, felled the samsaptakas in hundreds and thousands.
Then, O king, with a razor-headed arrow equipped with wings of silver,
that mighty car-warrior cut off the head of the illustrious Mitrasena.
Filled with rage he then struck Susharma in the shoulder-joint. Then all
the samsaptakas, filled with wrath, encompassed Dhananjaya on all sides
and began to afflict him with showers of weapons and make all the points
of the compass resound with their shouts. Afflicted by them thus, the
mighty car-warrior Jishnu, of immeasurable soul, endued with prowess
resembling that of Sakra himself, invoked the Aindra weapon. From that
weapon, thousands of shafts, O king, began to issue continually. Then O
king, a loud din was heard of falling cars with standards and quivers and
yokes, and axles and wheels and traces with chords, of bottoms of cars
and wooden fences around them, of arrows and steeds and spears and
swords, and maces and spiked clubs and darts and lances and axes, and
Sataghnis equipped with wheels and arrows. Thighs and necklaces and
Angadas and Keyuras, O sire, and garlands and cuirasses and coats of
mail, O Bharata, and umbrellas and fans and heads decked with diadems lay
on the battle-field. Heads adorned with earrings and beautiful eyes, and
each resembling the full moon, looked, as they lay on the field, like
stars in the firmament. Adorned with sandal-paste, beautiful garlands of
flowers and excellent robes, many were the bodies of slain warriors that
were seen to lie on the ground. The field of battle, terrible as it was,
looked like the welkin teeming with vapoury forms. With the slain princes
and kshatriyas of great might and fallen elephants and steeds, the Earth
became impassable in that battle as if she were strewn with hills. There
was no path on the field for the wheels of the illustrious Pandava's car,
engaged as he was in continually slaying his foes and striking down
elephants and steeds with his broad-headed shafts. It seemed, O sire,
that the wheels of his car stopped in fright at the sight of his own self
careering in that battle through that bloody mire. His steeds, however,
endued with the speed of the mind or the wind, dragged with great efforts
and labour those wheels that had refused to move. Thus slaughtered by
Pandu's son armed with the bow, that host fled away almost entirely,
without leaving even a remnant, O Bharata, contending with the foe.
Having vanquished large numbers of the samsaptakas in battle, Pritha's
son Jishnu looked resplendent, like a blazing fire without smoke.'"



28

"Sanjaya said, 'King Duryodhana, O monarch, himself fearlessly received
Yudhishthira, as the latter was engaged in shooting large numbers of
shafts. The royal Yudhishthira the just, speedily piercing thy son, that
mighty car-warrior, as the latter was rushing towards him with
impetuosity, addressed him, saying, "Wait, Wait." Duryodhana, however,
pierced Yudhishthira, in return, with nine keen arrows, and filled with
great wrath, struck Yudhishthira's driver also with a broad-headed shaft.
Then king Yudhishthira sped at Duryodhana three and ten arrows equipped
with wings of gold and whetted on stone. With four shafts that mighty
car-warrior then slew the four steeds of his foe, and with the fifth he
cut off from his trunk the head of Duryodhana's driver. With the sixth
arrow he felled the (Kuru) king's standard on the Earth, with the seventh
his bow, and with the eighth his scimitar. And then with five more shafts
king Yudhishthira the just deeply afflicted the Kuru monarch. Thy son,
then, alighting from that steedless car, stood on the Earth in imminent
danger. Beholding him in that situation of great peril, Karna and Drona's
son and Kripa and others rushed suddenly towards the spot, desirous of
rescuing the king. Then the (other) sons of Pandu, surrounding
Yudhishthira, all proceeded to the encounter, upon which, O king, a
fierce battle was fought. Thousands of trumpets then were blown in that
great engagement, and a confused din of myriad voices arose there, O
king. There where the Pancalas engaged the Kauravas, in battle, men
closed with men, and elephants with foremost of elephants. And
car-warriors closed with car-warriors, and horse with horse. And the
various couples of battling men and animals, of great prowess and armed
with diverse kinds of weapons and possessed of great skill presented a
beautiful sight, O king, over the field. All those heroes endued with
great impetuosity and desirous of compassing the destruction of one
another, fought beautifully and with great activity and skill. Observing
the (sanctioned) practices of warriors, they slew one another in battle.
None of them fought from behind others. For only a very short time that
battle presented a beautiful aspect. Soon it became an encounter of mad
men, in which the combatants showed no regard for one another. The
car-warrior, approaching the elephant, pierced the latter with keen
shafts and despatched it to Yama's presence by means of straight arrows.
Elephants, approaching steeds, dragged down many of them in that battle,
and tore them (with their tusks) most fiercely in diverse places. Large
numbers of horsemen also, encompassing many foremost of steeds, made a
loud noise with their palms, and closed with them. And those horsemen
slew those steeds as they ran hither and thither, as also many huge
elephants as these wandered over the field, from behind and the flanks.
Infuriate elephants, O king, routing large numbers of steeds, slew them
with their tusks or crushed them with great force. Some elephants, filled
with wrath pierced with their tusks horses with horsemen. Others seizing
such with great force hurled them to the ground with violence. Many
elephants, struck by foot-soldiers availing of the proper opportunities,
uttered terrible cries of pain and fled away on all sides. Among the
foot-soldiers that fled away in that great battle throwing down their
ornaments, there were many that were quickly encompassed on the field.
Elephant-warriors, riding on huge elephants, understanding indications of
victory, wheeled their beasts and causing them to seize those beautiful
ornaments, made the beasts to pierce them with their tusks. Other
foot-soldiers endued with great impetuosity and fierce might, surrounding
those elephant-warriors thus engaged in those spots began to slay them.
Others in that great battle, thrown aloft into the air by elephants with
their trunks, were pierced by those trained beasts with the points of
their tusks as they fell down. Others, suddenly seized by other
elephants, were deprived of life with their tusks. Others, borne away
from their own divisions into the midst of others, were, O king, mangled
by huge elephants which rolled them repeatedly on the ground. Others,
whirled on high like fans, were slain in that battle. Others, hither and
thither on the field, that stood full in front of other elephants had
their bodies exceedingly pierced and torn. Many elephants were deeply
wounded with spears and lances and darts in their cheeks and frontal
globes and parts between their tusks. Exceedingly afflicted by fierce
car-warriors and horsemen stationed on their flanks, many elephants,
ripped open, fell down on the Earth. In that dreadful battle many
horsemen on their steeds, striking foot-soldiers with their lances,
pinned them down to the Earth or crushed them with great force. Some
elephants, approaching mail-clad car-warriors, O sire, raised them aloft
from their vehicles and hurled them down with great force upon the Earth
in that fierce and awful fight. Some huge elephants slain by means of
cloth-yard shafts, fell down on the Earth like mountain summits riven by
thunder. Combatants, encountering combatants, began to strike each other
with their fists, or seizing each other by the hair, began to drag and
throw down and mangle each other. Others, stretching their arms and
throwing down their foes on the Earth, placed their feet on their chests
and with great activity cut off their heads. Some combatant, O king,
struck with his feet some foe that was dead, and some, O king, struck off
with his sword, the head of a falling foe, and some thrust his weapon
into the body of a living foe. A fierce battle took place there, O
Bharata, in which the combatants struck one another with fists or seized
one another's hair or wrestled with one another with bare arms. In many
instances, combatants, using diverse kinds of weapons, took the lives of
combatants engaged with others and, therefore, unperceived by them.
During the progress of that general engagement when all the combatants
were mangled in battle, hundreds and thousands of headless trunks stood
up on the field. Weapons and coats of mail, drenched with gore, looked
resplendent, like cloths dyed with gorgeous red. Even thus occurred that
fierce battle marked by the awful clash of weapons. Like the mad and
roaring current of the Ganga it seemed to fill the whole universe with
its uproar. Afflicted with shafts, the warriors failed to distinguish
friends from foes. Solicitous of victory, the kings fought on because
they fought that fight they should. The warriors slew both friends and
foes, with whom they came in contact. The combatants of both the armies
were deprived of reason by the heroes of both the armies assailing them
with fury. With broken cars, O monarch, the fallen elephants, and steeds
lying on the ground, and men laid low, the Earth, miry with gore and
flesh, and covered with streams of blood, soon became impassable, Karna
slaughtered the Pancalas while Dhananjaya slaughtered the Trigartas. And
Bhimasena, O king, slaughtered the Kurus and all the elephant divisions
of the latter. Even thus occurred that destruction of troops of both the
Kurus and the Pandavas, both parties having been actuated by the desire
of winning great fame, at that hour when the Sun had passed the
meridian.'"



29

"Dhritarashtra said, 'I have heard from thee, O Sanjaya, of many poignant
and unbearable griefs as also of the losses sustained by my sons. From
what thou hast said unto me, from the manner in which the battle has been
fought, it is my certain conviction, O Suta, that the Kauravas are no
more. Duryodhana was made carless in that dreadful battle. How did
Dharma's son (then) fight, and how did the royal Duryodhana also fight in
return? How also occurred that battle which was fought in the afternoon?
Tell me all this in detail, for thou art skilled in narration, O Sanjaya.'

"Sanjaya said, 'When the troops of both armies were engaged in battle,
according to their respective divisions, thy son Duryodhana, O king,
riding on another car and filled with rage like a snake of virulent
poison, beholding king Yudhishthira the just, quickly addressed his own
driver, O Bharata, saying, "Proceed, proceed, quickly take me there, O
driver, where the royal son of Pandu, clad in mail shineth under yon
umbrella held over his head." Thus urged by the king, the driver, in that
battle, quickly urged his royal master's goodly car towards the face of
Yudhishthira. At this, Yudhishthira also, filled with rage and looking
like an infuriate elephant, urged his own driver saying, "Proceed to
where Suyodhana is." Then those two heroes and brothers and foremost of
car-warriors encountered each other. Both endued with great energy, both
filled with wrath, both difficult of defeat in battle, approaching each
other, those two great bowmen began to mangle each other with their
arrows in that battle. Then king Duryodhana, in that encounter, O sire,
with a broad-headed arrow whetted on stone, cut in twain the bow of the
virtuous monarch. Filled with rage, Yudhishthira could not brook that
insult. Casting aside his broken bow, with eyes red in wrath, Dharma's
son took up another bow at the head of his forces, and then cut off
Duryodhana's standard and bow. Duryodhana then, taking up another bow,
pierced the son of Pandu. Filled with rage, they continued to shoot
showers of shafts at each other. Desirous of vanquishing each other, they
resembled a pair of angry lions. They struck each other in that battle
like a couple of roaring bulls. Those mighty car-warriors continued to
career, expecting to find each other's lapses. Then wounded with shafts
sped from bows drawn to their fullest stretch the two warriors, O king,
looked resplendent like flowering Kinsukas. They then, O king, repeatedly
uttered leonine roars. Those two rulers of men, in that dreadful battle,
also made loud sounds with their palms and caused their bows to twang
loudly. And they blew their conchs too with great force. And they
afflicted each other very much. Then king Yudhishthira, filled with rage,
struck thy son in the chest with three irresistible shafts endued with
force of thunder. Him, however, thy royal son quickly pierced, in return,
with five keen shafts winged with gold and whetted on stone. Then king
Duryodhana, O Bharata, hurled a dart capable of slaying everybody,
exceedingly keen, and resembling a large blazing brand. As it advanced,
king Yudhishthira the just, with sharp shafts, speedily cut it off into
three fragments, and then pierced Duryodhana also with five arrows.
Equipped with golden staff, and producing a loud whizz, that dart then
fell down, and while falling, looked resplendent like a large brand with
blazing flames. Beholding the dart baffled, thy son, O monarch, struck
Yudhishthira with nine sharp and keen-pointed arrows. Pierced deeply by
his mighty foe, that scorcher of foes quickly took up an arrow for aiming
it at Duryodhana. The mighty Yudhishthira then placed that arrow on his
bow-string. Filled with rage and possessed of great valour, the son of
Pandu then shot it at his foe. That arrow, striking thy son, that mighty
car-warrior, stupefied him and then (passing through his body) entered
the Earth. Then Duryodhana, filled with wrath, uplifting a mace of great
impetuosity, rushed at king Yudhishthira the just, for ending the
hostilities (that raged between the Kurus and the Pandus). Beholding him
armed with that uplifted mace and resembling Yama himself with his
bludgeon, king Yudhishthira the just hurled at thy son a mighty dart
blazing with splendour, endued with great impetuosity, and looking like a
large blazing brand. Deeply pierced in the chest by that dart as he stood
on his car, the Kuru prince, deeply pained, fell down and swooned away.
Then Bhima, recollecting his own vow, addressed Yudhishthira, saying,
"This one should not be slain by thee, O king." At this Yudhishthira
abstained from giving his foe the finishing blow. At that time
Kritavarma, quickly advancing, came upon thy royal son then sunk in an
ocean of calamity. Bhima then, taking up a mace adorned with gold and
flaxen chords, rushed impetuously towards Kritavarma in that battle. Thus
occurred the battle between thy troops and the foe on that afternoon, O
monarch, every one of the combatants being inspired with the desire of
victory.'"



30

"Sanjaya said, 'Placing Karna at their van, thy warriors, difficult of
defeat in fight, returned and fought (with the foe) a battle that
resembled that between the gods and the Asuras. Excited by the loud
uproar made by elephants and men and cars and steeds and conchs,
elephant-men and car-warriors and foot-soldiers and horsemen, in large
numbers, filled with wrath advanced against the foe and slew the latter
with strokes of diverse kinds of weapons. Elephants and cars, steeds and
men, in that dreadful battle were destroyed by brave warriors with sharp
battle axes and swords and axes and shafts of diverse kinds and by means
also of their animals. Strewn with human heads that were adorned with
white teeth and fair faces and beautiful eyes and goodly noses, and
graced with beautiful diadems and earrings, and everyone of which
resembled the lotus, the Sun, or the Moon, the Earth looked exceedingly
resplendent. Elephants and men and steeds, by thousands, were slain with
hundreds of spiked clubs and short bludgeons and darts and lances and
hooks and Bhusundis and maces. The blood that fell formed a river like
currents on the field. In consequence of those car-warriors and men and
steeds and elephants slain by the foe, and lying with ghostly features
and gaping wounds, the field of battle looked like the domains of the
king of the dead at the time of universal dissolution. Then, O god among
men, thy troops, and those bulls amongst the Kurus, viz., thy sons
resembling the children of the celestials, with a host of warriors of
immeasurable might at their van, all proceeded against Satyaki, that bull
of Sini's race. Thereupon that host, teeming with many foremost of men
and steeds and cars and elephants, producing an uproar loud as that of
the vast deep, and resembling the army of the Asuras or that of the
celestials, shone with fierce beauty. Then the son of Surya, resembling
the chief of the celestials himself in prowess and like unto the younger
brother of Indra, struck that foremost one of Sini's race with shafts
whose splendour resembled the rays of the Sun. That bull of Sini's race
also, in that battle, then quickly shrouded that foremost of men, with
his car and steeds and driver, with diverse kinds of shafts terrible as
the poison of the snake. Then many Atirathas belonging to thy army,
accompanied by elephants and cars and foot-soldiers, quickly approached
that bull among car-warriors, viz., Vasusena, when they beheld the latter
deeply afflicted with the shafts of that foremost hero of Sini's race.
That force, however, vast as the ocean, assailed by foes possessed of
great quickness viz., the Pandava warriors headed by the sons of Drupada,
fled away from the field. At that time a great carnage occurred of men
and cars and steeds and elephants. Then those two foremost of men, viz.,
Arjuna and Keshava, having said their daily prayer and duly worshipped
the lord Bhava, quickly rushed against thy troops, resolved to slay those
foes of theirs. Their foes (i.e., the Kurus) cast their eyes cheerlessly
on that car whose rattle resembled the roar of the clouds and whose
banners waved beautifully in the air and which had white steeds yoked
unto it and which was coming towards them. Then Arjuna, bending Gandiva
and as if dancing on his car, filled the welkin and all the points of the
compass, cardinal and subsidiary, with showers of shafts, not leaving the
smallest space empty. Like the tempest destroying the clouds, the son of
Pandu destroyed with his arrows many cars looking like celestial
vehicles, that were well-adorned, and equipped with weapons and
standards, along with their drivers. Many elephants also, with the men
that guided them, adorned with truimphal banners and weapons, and many
horsemen with horses, and many foot-soldiers also, Arjuna despatched with
his arrows to Yama's abode. Then Duryodhana singly proceeded against that
mighty car-warrior who was angry and irresistible and resembled a
veritable Yama, striking him with his straight shafts. Arjuna, cutting
off his adversary's bow and driver and steeds and standard with seven
shafts, next cut off his umbrella with one arrow. Obtaining then an
opportunity, he sped at Duryodhana an excellent shaft, capable of taking
the life of the person struck. Drona's son, however, cut off that shaft
into seven fragments. Cutting off then the bow of Drona's son and slaying
the four steeds of the latter with his arrow, the son of Pandu next cut
off the formidable bow of Kripa too. Then cutting off the bow of
Hridika's son, he felled the latter's standard and steeds. Then cutting
off the bow of Duhshasana, he proceeded against the son of Radha. At
this, Karna, leaving Satyaki quickly pierced Arjuna with three arrows and
Krishna with twenty, and Partha again repeatedly. Although many were the
arrows that he shot while slaying his foes in that battle, like Indra
himself inspired with wrath, Karna yet felt no fatigue. Meanwhile
Satyaki, coming up, pierced Karna with nine and ninety fierce arrows, and
once more with a hundred. Then all the foremost heroes among the Parthas
began to afflict Karna. Yudhamanyu and Shikhandi and the sons of Draupadi
and the Prabhadrakas, and Uttamauja and Yuyutsu and the twins and
Dhrishtadyumna, and the divisions of the Cedis and the Karushas and the
Matsyas and Kaikeyas, and the mighty Chekitana, and king Yudhishthira of
excellent vows, all these, accompanied by cars and steeds and elephants,
and foot-soldiers of fierce prowess, encompassed Karna on all sides in
that battle, and showered upon him diverse kinds of weapons, addressing
him in harsh words and resolved to compass his destruction. Cutting off
that shower of weapons with his sharp shafts, Karna dispersed his
assailants by the power of his weapons like the wind breaking down the
trees that stand on its way. Filled with wrath, Karna was seen to destroy
car-warriors, and elephants with their riders, and horses with horse-men,
and large bands of foot-soldiers. Slaughtered by the energy of Karna's
weapons, almost the whole of that force of the Pandavas, deprived of
weapons, and with limbs mangled and torn, retired from the field. Then
Arjuna, smiling the while, baffled with his own weapons the weapons of
Karna and covered the welkin, the Earth, and all the points of the
compass with dense shower of arrows. The shafts of Arjuna fell like heavy
clubs and spiked bludgeons. And some amongst them fell like Sataghnis and
some fell like fierce thunderbolts. Slaughtered therewith, the Kaurava
force consisting of infantry and horse and cars and elephants, shutting
its eyes, uttered loud wails of woe and wandered senselessly. Many were
the steeds and men and elephants that perished on that occasion. Many,
again, struck with shafts and deeply afflicted fled away in fear.

"'Whilst thy warriors were thus engaged in battle from desire of victory,
the Sun approaching the Setting Mountain, entered it. In consequence of
the darkness, O king, but especially owing to the dust, we could not
notice anything favourable or unfavourable. The mighty bowmen (amongst
the Kauravas), fearing a night-battle, O Bharata, then retired from the
field, accompanied by all their combatants. Upon the retirement of the
Kauravas, O king, at the close of the day, the Parthas, cheerful at
having obtained the victory, also retired to their own encampment,
jeering at their enemies by producing diverse kinds of sounds with their
musical instruments, and applauding Acyuta and Arjuna. After those heroes
had thus withdrawn the army, all the troops and all the kings uttered
benediction upon the Pandavas. The withdrawal having been made, those
sinless men, the Pandavas, became very glad, and proceeding to their
tents rested there for the night. Then rakshasas and pishacas, and
carnivorous beasts, in large numbers came to that awful field of battle
resembling the sporting ground of Rudra himself.'



31

"Dhritarashtra said, 'It seems that Arjuna slew all of you at his will.
Indeed, the Destroyer himself could not escape him in battle, if Arjuna
took up arms against Him. Single-handed, Partha ravished Bhadra, and
single-handed, he gratified Agni. Single-handed, he subjugated the whole
Earth, and made all the kings pay tribute. Single-handed, with his
celestial bow he slew the Nivatakavachas. Single-handed, he contended in
battle with Mahadeva who stood before him in the guise of a hunter.
Single-handed, he protected the Bharatas, and single-handed, he gratified
Bhava. Single-handed, were vanquished by him all the kings of the Earth
endued with fierce prowess. The Kurus cannot be blamed. On the other
hand, they deserve praise (for having fought with such a warrior). Tell
me now what they did. Tell me also, O Suta, what Duryodhana did after
that.'

"Sanjaya said, 'Struck and wounded and overthrown from their vehicles and
divested of armour and deprived of weapons and their beasts slain, with
plaintive voices and burning with grief and vanquished by their foes, the
vain Kauravas, entering their tents once more took counsel of one
another. They then looked like snakes deprived of fangs and poison trod
upon by others. Unto them, Karna, sighing like an angry snake, squeezing
his hands, and eyeing thy son, said, "Arjuna is always careful, firm,
possessed of skill, and endued with intelligence. Again, when the time
comes, Vasudeva awakes him (to what should be done). Today, by that
sudden shower of weapons we were deceived by him. Tomorrow, however, O
lord of Earth, I will frustrate all his purposes." Thus addressed by
Karna, Duryodhana said, "So be it," and then granted permission to those
foremost of kings to retire. Bidden by the king, all those rulers
proceeded to their respective tents. Having passed the night happily,
they cheerfully went out for battle (the next day). They then beheld an
invincible array formed by king Yudhishthira the just, that foremost one
of Kuru race, with great care, and according to the sanction of
Brihaspati and Usanas. Then that slayer of foes, Duryodhana, called to
mind the heroic Karna, that counteractor of foes, that warrior with neck
like that of a bull, equal to Purandara himself in battle, the Maruts in
might, and Kartavirya in energy. Indeed, the heart of the king turned
towards Karna. And the hearts of all the troops also turned to that hero,
that Suta's son, that mighty bowman, as one's heart turns to a friend in
a situation of great danger.'

"Dhritarashtra said, 'What did Duryodhana next do, O Suta, when the
hearts of all of you turned towards Vikarna's son Karna? Did my troops
cast their eyes on Radha's son like persons afflicted with cold turning
their gaze towards the Sun? Upon the recommencement of the battle after
the withdrawal of the troops, how, O Sanjaya, did Vikarna's son Karna
fight? How also did all the Pandavas fight with the Suta's son? The
mighty-armed Karna would, single-handed, slay the Parthas with the
Srinjayas. The might of Karna's arms in battle equals that of Sakra or
Vishnu. His weapons are fierce, and the prowess also of that high-souled
one is fierce. Relying upon Karna, king Duryodhana had set his heart on
battle. Beholding Duryodhana deeply afflicted by the son of Pandu, and
seeing also the sons of Pandu displaying great prowess, what did that
mighty car-warrior, viz., Karna, do? Alas, the foolish Duryodhana,
relying on Karna, hopeth to vanquish the Parthas with their sons and
Keshava in battle! Alas, it is a matter of great grief that Karna could
not, with his strength, overcome the sons of Pandu in fight! Without
doubt, Destiny is supreme. Alas, the terrible end of that gambling match
hath now come! Alas, these heartrending sorrows, due to Duryodhana's
acts, many in number and like unto terrible darts, are now being borne
by, me, O Sanjaya! O sire, Subala's son used to be then regarded as a
politic person. Karna also is always exceedingly attached to king
Duryodhana. Alas, when such is the case, O Sanjaya, why have I then to
hear of the frequent defeats and deaths of my sons? There is no one that
can resist the Pandavas in battle. They penetrate into my army like a man
into the midst of helpless women. Destiny, indeed, is supreme.'

"Sanjaya said, 'O king, think now of all those wrongful acts of thine
like that match at dice and the others--acts that have passed away from
the subjects of thought with man. One should not, however, reflect on
bygone acts. One may be ruined by such reflection. That result (which
thou hadst expected) is now much removed from the point of fruition,
since, although possessed of knowledge, thou didst not reflect on the
propriety or impropriety of thy acts then. Many a time wert thou, O king,
counselled against warring with the Pandavas. Thou didst not, however, O
monarch, accept those counsels, from folly. Diverse sinful acts of a
grave nature were perpetrated by thee against the sons of Pandu. For
those acts this awful slaughter of kings hath now come. All that,
however, is now past. Do not grieve, O bull of Bharata's race. O thou of
unfading glory, listen now to the details of the awful carnage that has
occurred.

"'When the night dawned, Karna repaired to king Duryodhana. Approaching
the king, the mighty-armed hero said, "I shall, O king, engage in battle
today the illustrious son of Pandu. Either I will slay that hero today,
or he will slay me. In consequence of the diverse things both myself and
Partha had to do, O Bharata, an encounter, O king, could not hitherto
take place between myself and Arjuna! Listen now, O monarch, to these
words of mine, spoken according to my wisdom. Without slaying Partha in
battle I will not come back, O Bharata. Since this army of ours hath been
deprived of its foremost warriors, and since I will stand in battle,
Partha will advance against me, especially because I am destitute of the
dart Sakra gave me. Therefore, O ruler of men, listen now to what is
beneficial. The energy of my celestial weapons is equal to the energy of
Arjuna's weapons. In counteracting the feats of powerful foes, in
lightness of hands, in range of the arrows shot, in skill, and in hitting
the mark, Savyasaci is never my equal. In physical strength, in courage,
in knowledge of (weapons), in prowess, O Bharata, in aiming, Savyasaci is
never my equal. My bow, called Vijaya, is the foremost of all weapons (of
its kind). Desirous of doing what was agreeable (to Indra), it was made
by Vishakarman (the celestial artificer) for Indra. With that bow, O
king, Indra had vanquished the Daityas. At its twang the Daityas beheld
the ten points to be empty. That bow, respected by all, Sakra gave to
Bhrigu's son (Rama). That celestial and foremost of bows Bhrigu's son
gave to me. With that bow I will contend in battle with the mighty-armed
Arjuna, that foremost of victorious warriors, like Indra fighting with
the assembled Daityas. That formidable bow, the gift of Rama, is superior
to Gandiva. It was with that bow that the Earth was subjugated thrice
seven times (by Bhrigu's son). With that bow given to me by Rama I will
contend in battle with the son of Pandu. I will, O Duryodhana, gladden
thee today with thy friends, by slaying in battle that hero, viz.,
Arjuna, that foremost of conquerors. The whole Earth with her mountains
and forest and islands, without a heroic warrior (to oppose thy wish),
will, O king, become thine today, over which thyself with thy sons and
grandsons will reign supreme. Today there is nothing that is incapable of
being achieved by me, especially when the object is to do what is
agreeable to thee, even as success is incapable of being missed by an
ascetic zealously devoted to virtue and having his soul under control.
Arjuna will not be able to bear me in battle, even as a tree in contact
with fire is incapable of bearing that element. I must, however, declare
in what respect I am inferior to Arjuna. The string of his bow is
celestial, and the two large quivers of his are inexhaustible. His driver
is Govinda. I have none like him. His is that celestial and foremost of
bows, called Gandiva, which is irrefragible in battle. I also have that
excellent, celestial, and formidable bow called Vijaya. In respect of our
bows, therefore, O king, I am superior to Arjuna. Listen now to those
matters in which the heroic son of Pandu is superior to me. The holder of
the reins (of his steeds) is he of Dasharha's race who is adored by all
the worlds. His celestial car decked with gold, given unto him by Agni,
is impenetrable in every part, and his steeds also, O hero, are endued
with the speed of the mind. His celestial standard, bearing the blazing
Ape, is exceedingly wonderful. Again, Krishna, who is Creator of the
universe, protects that car. Though inferior to Arjuna in respect of
these things, I still desire to fight with him. This Shalya, however, the
ornament of assemblies, is equal to Saurin. If he becomes my driver,
victory will certainly be thine. Let Shalya, therefore, who is incapable
of being resisted by foes be the driver of my car. Let a large number of
carts bear my long shafts and those that are winged with vulturine
feathers. Let a number of foremost cars, O monarch, with excellent steeds
yoked unto them, always follow me, O bull of Bharata's race. By these
arrangements I will, as regards the qualities mentioned, be superior to
Arjuna. Shalya is superior to Krishna, and I am superior to Arjuna. As
that slayer of foes, viz., he of Dasharha's race, is acquainted with
horselore, even so is that mighty car-warrior, viz., Shalya acquainted
with horselore. There is none equal to the chief of the Madras in might
of arms. As there is none equal to myself in weapons, so there is none
equal to Shalya in knowledge of steeds. So circumstanced, I will become
superior to Partha. Against my car, the very gods with Vasava at their
head will not dare advance. All these being attended to, when I take my
stand on my car, I will become superior to Arjuna in the attributes of
warrior and will then, O best of the Kurus, vanquish Phalguna. I desire,
O monarch, all this to be done by thee, O scorcher of foes. Let these
wishes of mine be accomplished. Let no time be suffered to elapse. If all
this be accomplished, the most effectual aid will be rendered to me on
every desirable point. Thou wilt then see, O Bharata, what I will achieve
in battle. I will by every means vanquish the sons of Pandu in battle
when they will approach me. The very gods and Asuras are not able to
advance against me in battle. What need be said then of the sons of Pandu
that are of human origin?'"

"Sanjaya continued, 'Thus addressed by that ornament of battle, viz.,
Karna, thy son, worshipping the son of Radha, answered him, with a glad
heart, saying, "Accomplish that, O Karna, which thou thinkest. Equipped
with goodly quivers and steeds, such cars shall follow thee in battle.
Let as many cars as thou wishest bear thy long shafts and arrows equipped
with vulturine feathers. Ourselves, as also all the kings, O Karna will,
follow thee in battle.'"

"Sanjaya continued, 'Having said these words, thy royal son, endued with
great prowess, approached the ruler of the Madras and addressed him in
the following words.'"



32

"Sanjaya said, 'Thy son then, O monarch, humbly approaching that mighty
car-warrior, viz., the ruler of the Madras, addressed him, from
affection, in these words, "O thou of true vows, O thou of great good
fortune, O enhancer of the sorrows of foes, O ruler of the Madras, O hero
in battle, O thou that inspirest hostile troops with fear, thou hast
heard, O foremost of speakers, how, for the sake of Karna who spoke unto
me, I myself am desirous of soliciting thee among all these lions of
kings. O thou of incomparable prowess, O king of the Madras, for the
destruction of the foe, I solicit thee today, with humility and bow of
the head. Therefore, for the destruction of Partha and for my good, it
behoveth thee, O foremost of car-warriors, to accept, from love, the
office of charioteer. With thee for his driver, the son of Radha will
subjugate my foes. There is none else for holding the reins of Karna's
steeds, except thee, O thou of great good fortune, thou that art the
equal of Vasudeva in battle. Protect Karna then by every means like
Brahma protecting Maheswara. Even as he of Vrishni's race protects by
every means the son of Pandu in all dangers, do thou, O chief of the
Madras, protect the son of Radha today. Bhishma, and Drona, and Kripa,
and thyself and the valiant ruler of the Bhojas, and Shakuni the son of
Subala, and Drona's son and myself, constituted the chief strength of our
army. Even thus, O lord of Earth, we had divided amongst ourselves the
hostile army into portion for the share of each. The share that had been
allotted to Bhishma is now no more as also that which had been allotted
to the high-souled Drona. Going even beyond their allotted shares, those
two slew my foes. Those two tigers among men, however, were old, and both
of them have been slain deceitfully. Having achieved the most difficult
feats, both of them, O sinless one, have departed hence to heaven.
Similarly, many other tigers among men, of our army, slain by foes in
battle, have ascended to heaven, casting off their lives and having made
great exertions to the best of their powers. This my host, therefore, O
king, the greater portion of which has been slaughtered, has been reduced
to this state by the Parthas who were at first fewer than us. What should
be done for the present? Do that now, O lord of Earth, by which the
mighty and the high-souled sons of Kunti, of prowess incapable of being
baffled, may be prevented from exterminating the remnant of my host. O
lord, the Pandavas have in battle slain the bravest warriors of this my
force. The mighty-armed Karna alone is devoted to our good, as also
thyself, O tiger among men, that art the foremost of car-warriors in the
whole world. O Shalya, Karna wishes to contend in battle today with
Arjuna. On him, O ruler of the Madras, my hopes of victory are great.
There is none else in the world (save thee) that can make so good a
holder of the reins for Karna. As Krishna is the foremost of all holders
of reins for Partha in battle, even so, O king, be thou the foremost of
all holders of reins for Karna's car. Accompanied and protected, O sire,
by him in battle, the feats that Partha achieve are all before thee.
Formerly, Arjuna had never slain his foes in battle in such a way. Now
however, his prowess has become great, united as he is with Krishna. Day
after day, O ruler of the Madras, this vast Dhritarashtra force is seen
to be routed by Partha because he is united with Krishna. A portion
remains of the share allotted to Karna and thyself, O thou of great
splendour. Bear that share with Karna, and destroy it unitedly in battle.
Even as Surya, uniting with Aruna, destroys the darkness, do thou,
uniting with Karna, slay Partha in battle. Let the mighty car-warriors
(of the enemy), fly away, beholding in battle those two warriors endued
with the effulgence of the morning sun, viz., Karna and Shalya,
resembling two Suns risen above the horizon. Even as darkness is
destroyed, O sire, at the sight of Surya and Aruna, even so let the
Kaunteyas (Pandavas) with the Pancalas and the Srinjayas perish beholding
thee and Karna. Karna is the foremost of car-warriors, and thou art the
foremost of drivers. In the clash of battle, again there is none equal to
thee. As he of Vrishni's race protects the son of Pandu under all
circumstances, even so let thyself protect Vikarna's son Karna in battle.
With thee as his driver, Karna will become invincible, O king, in battle
even with the gods having Sakra at their head! What then need be said
about the Pandavas? Do not doubt my words.'"

"Sanjaya continued, 'Hearing these words of Duryodhana, Shalya, became
filled with rage. Contracting his brow into three lines, and waving his
arms repeatedly, and rolling his large eyes red in wrath, that warrior of
massive arms proud of his lineage and wealth and knowledge and strength,
said these words:

"'Shalya said "Thou insultest me, O son of Gandhari, or without doubt
suspectest me, since thou solicitest me, without hesitation, saying, 'Act
thou as a driver.' Regarding Karna to be superior to ourselves, thou
applaudest him thus. I, however, do not regard the son of Radha as my
equal in battle. Assign to me a much greater share, O lord of Earth.
Destroying that in battle, I will return to the place I come from. Or, if
thou wishest, I will, O delighter of the Kurus, contend, single-handed,
with the enemy. While engaged in consuming the foe, behold thou my
prowess today. Brooding upon an insult, O thou of Kuru's race, a person
like ourselves never engageth in my task. Do not have thy doubts about
me. Never shouldst thou humiliate me in battle. Behold these two massive
arms of mine, strong as the thunder. Behold also my excellent bow, and
these shafts that resemble snakes of virulent poison. Behold my car, unto
which are yoked excellent steeds endued with the speed of the wind.
Behold also, O son of Gandhari, my mace decked with gold and twined with
hempen chords. Filled with wrath, I can split the very Earth, scatter the
mountains, and dry up the oceans, with my own energy, O king. Knowing me,
O monarch, to be so capable, of afflicting the foe, why dost thou appoint
me to the office of driver in battle for such a low-born person as
Adhiratha's son? It behoveth thee not, O king of kings, to set me to such
mean tasks! Being so superior, I cannot make up my mind to obey the
commands of a sinful person. He that causeth a superior person arrived of
his own will and obedient from love, to yield to a sinful wight,
certainly incurreth the sin of confusing the superior with the inferior.
Brahman created the brahmanas from his mouth, and the kshatriyas from his
arms. He created the Vaishyas from his thighs and the Shudras from his
feet. In consequence of the intermixture of those four orders, O Bharata,
from those four have sprung particular classes, viz., those born of men
of superior classes wedding women of classes inferior to themselves, and
vice versa. The kshatriyas have been described to be protectors (of the
other classes) acquirers of wealth and givers of the same. The brahmanas
have been established on the Earth for the sake of favouring its people
by assisting at sacrifices, by teaching and acceptance of pure gifts.
Agriculture and tending of cattle and gift are the occupations of the
Vaishyas according to the scriptures. Shudras have been ordained to be
the servants of the brahmanas, the kshatriyas, and the vaishyas.
Similarly, the Sutas are the servants of kshatriyas, and not latter the
servants of the former. Listen to these my words, O sinless one. As
regards myself, I am one whose coronal locks have undergone the sacred
bath. I am born in a race of royal sages. I am reckoned a great
car-warrior. I deserve the worship and the praises that bards and
eulogists render and sing. Being all this, O slayer of hostile troops, I
cannot go to the extent of acting as the driver of the Suta's son in
battle. I will never fight, undergoing an act of humiliation. I ask thy
permission, O son of Gandhari, for returning home."

"Sanjaya continued, 'Having said these words that tiger among men and
ornament of assemblies, viz., Shalya, filled with rage stood up quickly
and endeavoured to get away from that concourse of kings. Thy son,
however, from affection and great regard, held the king, and addressed
him in these sweet and conciliatory words, that were capable of
accomplishing every object, "Without doubt, O Shalya, it is even so as
thou hast said. But I have a certain purpose in view. Listen to it, O
ruler of men, Karna is not superior to thee, nor do I suspect thee, O
king. The royal chief of the Madras will never do that which is false.
Those foremost of men that were thy ancestors always told the truth. I
think it is for this that thou art called Artayani (the descendant of
those that had truth for their refuge). And since, O giver of honours,
thou art like a barbed arrow to thy foes, therefore art thou called by
the name of Shalya on earth. O thou that makest large present (to
brahmanas) at sacrifices, do thou accomplish all that which, O virtuous
one, thou hadst previously said thou wouldst accomplish. Neither the son
of Radha nor myself am superior to thee in valour that I would select
thee as the driver of those foremost of steeds (that are yoked unto
Karna's car). As, however, O sire, Karna is superior to Dhananjaya in
regard to many qualities, even so doth the world regard thee to be
superior to Vasudeva. Karna is certainly superior to Partha in the matter
of weapons, O bull among men. Thou too art superior to Krishna in
knowledge of steeds and might. Without doubt O ruler of the Madras, thy
knowledge of horse is double that which the high-souled Vasudeva hath."

"'Shalya said, "Since, O son of Gandhari, thou describest me, O thou of
Kuru's race, in the midst of all these troops, to be superior to Devaki's
son, I am gratified with thee. I will become the driver of Radha's son of
great fame while he will be engaged in battle with the foremost one of
Pandu's sons, as thou solicitest me. Let this, however, O hero, be my
understanding with Vikartana's son that I will in his presence utter
whatever speeches I desire.'"

"Sanjaya continued, 'O king, thy son, with Karna then, O Bharata,
answered the prince of the Madras, O best of Bharata's race, saying, "So
be it."'"



33

"'Duryodhana said, "Listen, once more, O ruler of the Madras, to what I
will say unto thee, about what happened, O lord, in the battle between
the gods and the Asuras in days of yore. The great rishi Markandeya
narrated it to my sire. I will now recite it without leaving out
anything, O best of royal sages. Listen to that account confidingly and
without mistrusting it at all. Between the gods and the Asuras, each
desirous of vanquishing the other, there happened a great battle, O king,
which had Taraka for its evil (root). It hath been heard by us that the
Daityas were defeated by the gods. Upon the defeat of the Daityas, the
three sons of Taraka, named Tarakaksha, Kamalaksha and Vidyunmalin, O
king, practising the austerest penances, lived in the observance of high
vows. By those penances they emaciated their bodies, O scorcher of foes.
In consequence of their self-restraint, their penances, their vows and
contemplation, the boongiving Grandsire became gratified with them and
gave them boons. Unitedly they solicited the Grandsire of all the worlds,
O king, for the boon of immunity from death at the hands of all Creatures
of all times. The divine Lord and Master of all the worlds said unto
them, 'There is nothing like immunity from death at the hands of all
creatures. Therefore, ye Asuras, abstain from such a prayer. Solicit some
other boon that may seem desirable to you.' When all of them, O king,
having settled it amongst themselves after long and repeated conferences,
bowed to the great Master of all the worlds and said these words, 'O god,
O Grandsire, give us this boon. Residing in three cities, we will rove
over this Earth, with thy grace ever before us. After a 1,000 years then,
we will come together, and our three cities also, O sinless one, will
become united into one. That foremost one amongst the gods who will, with
one shaft, pierce those three cities united into one, will, O lord, be
the cause of our destruction.' Saying unto them, 'Let it be so,' that god
ascended to heaven. Those Asuras then, filled with joy at having obtained
those boons and having settled it among themselves about the construction
of the three cities, selected for the purpose the great Asura Maya, the
celestial artificer, knowing no fatigue or decay, and worshipped by all
the daityas and danavas. Then Maya, of great intelligence, by the aid of
his own ascetic merit, constructed three cities, one of which was of
gold, another of silver, and the third of black iron. The golden city was
set in heaven, the silver city in the welkin, and the iron city was set
on the Earth, all in such a way as to revolve in a circle, O lord of
Earth. Each of those cities measured a hundred yojanas in breadth and a
hundred in length. And they consisted of houses and mansions and lofty
walls and porches. And though teeming with lordly palaces close to each
other, yet the streets were wide and spacious. And they were adorned with
diverse mansions and gate-ways. Each of those cities, again, O monarch,
had a separate king. The beautiful city of gold belonged to the
illustrious Tarakaksha: the silver city to Kamalaksha, and the iron one
to Vidyunmalin. Those three Daitya kings, soon assailing the three worlds
with their energy, continued to dwell and reign, and began to say, 'Who
is he called the Creator?' Unto those foremost of Danavas having no
heroes equal to them, came from every side millions upon millions, of
proud and flesh-eating Danavas who had before been defeated by the
celestials, and who now settled in the three cities, desirous of great
prosperity. Unto all of them thus united, Maya became the supplier of
every thing they wanted. Relying upon him, all of them resided there, in
perfect fearlessness. Whoever amongst those residing in the triple city
wished for any object in his heart had his wish fulfilled by Maya aided
by the latter's powers of illusion. Tarakaksha had a heroic and mighty
son named Hari. He underwent the austerest of penances, upon which the
Grandsire became gratified with him. When the god was gratified, Hari
solicited a boon of him, saying, 'Let a lake start into existence in our
city, such that persons, slain by means of weapons, may, when thrown into
it, come out with life, and with redoubled strength.' Obtaining this
boon, the heroic Hari, son of Tarakaksha, created a lake, O lord, in his
city, that was capable of reviving the dead. In whatever form and
whatever guise a Daitya might have been slain, if thrown into that lake,
he was restored to life, in the self-same form and guise. Obtaining alive
the slain among them, the Daityas began to afflict the three worlds.
Crowned with success by means of austere penances, those enhancers of the
fears of the gods sustained, O king, no diminution in battle. Stupefied
then by covetousness and folly, and deprived of their senses, all of them
began to shamelessly exterminate the cities and towns established all
over the universe. Filled with pride at the boons they had received, and
driving before them, at all times and from all places, the gods with
their attendants, they roamed at will over celestial forests and other
realms dear to the denizens of heaven and the delightful and sacred
asylums of rishis. And the wicked Danavas ceased to show any respect for
anybody. While the worlds were thus afflicted, Sakra, surrounded by the
Maruts, battled against the three cities by hurling his thunder upon them
from every side. When, however, Purandra failed to pierce those cities
made impenetrable, O king, by the Creator with his boons, the chief of
celestials, filled with fear, and leaving those cities, repaired with
those very gods to that chastiser of foes, viz., the Grandsire, for
representing unto him the oppressions committed by the Asuras.
Representing everything and bowing with their heads unto him, they asked
the divine Grandsire the means by which the triple city could be
destroyed. The illustrious Deity, hearing the words of Indra, told the
gods, 'He that is an offender against you offends against me also. The
Asuras are all of wicked souls and always hate the gods. They that give
pain to you always offend against me. I am impartial to all creatures.
There is no doubt in this. For all that, however, they that are
unrighteous should be slain. This is my fixed vow. Those three forts are
to be pierced with one shaft. By no other means can their destruction be
effected. None else, save Sthanu, is competent to pierce them with one
shaft. Ye Adityas, select Sthanu, otherwise called Ishana and Jishnu, who
is never fatigued with work, as your warrior. It is he that will destroy
those asuras.' Hearing these words of his, the gods with Sakra at their
head, making Brahman take their lead, sought the protection of the Deity
having the bull for his mark. Those righteous ones accompanied by rishis
devoted to the severest penances and uttering the eternal words of the
Vedas, sought Bhava with their whole soul. And they praised, O king, in
the high words of the Vedas, that dispeller of fears in all situations of
fear that Universal Soul, that Supreme Soul, that One by whom All this is
pervaded with his Soul. Then the gods who, by special penances, had
learnt to still all the functions of his Soul and to withdraw Soul from
Matter,--they who had their soul always under control--beheld him, called
Ishana,--that lord of Uma, that mass of energy, that is, who hath no
equal in the universe, that source (of everything), that sinless Self.
Though that Deity is one they had imagined him to be of various forms.
Beholding in that high-souled one those diverse forms that each had
individually conceived in own heart, all of them became filled with
wonder. Beholding that Unborn one, that Lord of the universe, to be the
embodiment of all creatures, the gods and the regenerate Rishis, all
touched the Earth with their heads. Saluting them with the word 'Welcome'
and raising them from their bent attitudes, the illustrious Sankara
addressed them smilingly, saying, 'Tell us the object of your visit.'
Commanded by the Three-eyed god, their hearts became easy. They then said
these words unto him, 'Our repeated salutations to thee, O Lord.
Salutations to thee that art the source of all the gods, to thee that art
armed with the bow, to thee that art full of wrath. Salutations to thee
that hadst destroyed the sacrifice of that lord of creatures (viz.,
Daksha) to thee that art adored by all the lords of creatures.
Salutations to thee that art always praised, to thee that deservest to be
praised, to thee that art Death's self. Salutations to thee that art red,
to thee that art fierce, to thee that art blue-throated, to thee that art
armed with the trident, to thee that art incapable of being baffled, to
thee that hast eyes as beautiful as those of the gazelle, to thee that
fightest with the foremost of weapons, to thee that deservest all praise,
to thee that art pure, to thee that art destruction's self, to thee that
art the destroyer; to thee that art irresistible, to thee that art
Brahman, to thee that leadest the life of a brahmacari; to thee that art
Ishana; to thee that art immeasurable, to thee that art the great
controller, to thee that art robed in tatters; to thee that art ever
engaged in penances, to thee that art tawny, to thee that art observant
of vows, to thee that art robed in animal skins; to thee that art the
sire of Kumara, to thee that art three-eyed, to thee that art armed with
the foremost of weapons, to thee that destroyest the afflictions of all
that seek thy shelter, to thee that destroyest all haters of brahmanas,
to thee that art the lord of all trees, the lord of all men, the lord of
all kine, and ever the lord of sacrifices. Salutations to thee that art
always at the head of troops, to thee that art three-eyed, to thee that
art endued with fierce energy. We devote ourselves to thee in thought,
word and deed. Be gracious unto us.' Gratified with these adorations, the
holy one, saluting them with the word 'Welcome' said unto them, 'Let your
fears be dispelled. Say, what we are to do for you?'"'"



34

"'Duryodhana said, "After the fears of those throngs of the pitris, the
gods, and the Rishis had thus been dispelled by that high-souled Deity,
Brahman then offered his adorations, unto Sankara, and said these words
for the benefit of the universe, 'Through thy favour, O Lord of all, the
Lordship of all creatures is mine. Occupying that rank, I have given a
great boon to the Danavas. It behoveth none else, save thee, O Lord of
the Past and the Future, to destroy those wicked wights that show no
regard for any one. Thou O god, art the only person competent to slay the
foes of these denizens of heaven that have sought thy protection and that
solicit thee. O lord of all the gods, show favour to these. Slay the
Danavas, O wielder of the trident. O giver of honours, let the universe,
through thy grace, obtain happiness. O Lord of all the worlds, thou art
the one whose shelter should be sought. We all seek thy shelter.'

"'"Sthanu said, 'All your foes should be slain. But, I shall not however,
slay them single-handed. The enemies of the gods are possessed of might.
Therefore, all of you, united together, consume those enemies of yours in
battle, with half my might. Union is great strength.'

"'"The gods said, 'Theirs (Danavas') is twice the energy and might of
ourselves, we think, for we have already seen their energy and might.'

"'"The holy one said, 'Those sinful wights that have offended against ye
should be slain. With half of my energy and might, slay all those enemies
of yours.'

"'"The gods said, 'We will not be able, O Maheswara, to bear half of thy
energy. With, on the other hand, half of our united might, do thou slay
those foes.'

"'"The holy one said, 'If, indeed, ye have not the ability to bear half
of my might, then, endued with half of your united energy, I will slay
them.'

"'Duryodhana continued, "The celestials then, addressing the god of gods,
said 'So be it' O best of kings. Taking half of their energies from all
of them, he became superior in might. Indeed, in might that god became
superior to all in the universe. From that time Sankara came to be called
Mahadeva. And Mahadeva then said, 'Armed with bow and shaft, I will, from
my car, slay in battle those foes of yours, ye denizens of heaven.
Therefore, ye gods, see now to my car and bow and shaft so that I may,
this very day, throw the Asuras down on the Earth.'

"'"The gods said, 'Gathering all forms that may be found in the three
worlds and taking portions of each, we will each, O Lord of the gods,
construct a car of great energy for thee. It will be a large car, the
handiwork of Viswakarman, designed with intelligence.' Saying this, those
tigers among the gods began the construction of that car. And they made
Vishnu and Soma and Hutasana the arrow for Sankara's use. Agni became the
staff, and Soma became the head, and Vishnu the point, O king, of that
foremost of arrows. The goddess Earth, with her large cities and towns,
her mountains and forests and islands, that home of diverse creatures,
was made the car. The Mandara mountain was made its axle; and the great
river Ganga was made its Jangha; and the points of the compass, cardinal
and subsidiary became the ornaments of the car. The constellations became
its shaft; the Krita age became its yoke; and that best of Snakes, viz.,
Vasuki, became the Kuvara of that car. Himavat and Vindhya mountains
became its Apaskara and Adhishthana; and the Udaya and the Asta mountains
were made the wheels of that car by those foremost ones among the gods.
They made the excellent Ocean, that abode of the Danavas its other axle.
The seven Rishis became the protectors of the wheels of that car. Ganga
and Sarasvati and Sindhu and the Sky became its Dhura; all the other
rivers and all the waters became the chords for binding the several limbs
of that car. Day and Night and the other divisions of time such as Kalas
and Kasthas, and the Seasons became its Amukarsha. The blazing planets
and the stars became its wooden fence; Religion, Profit, and Pleasure,
united together, became its Trivenu. The herbs and the creepers, decked
with flowers and fruits, became its bells. Making the Sun and the Moon
equal, these were made the (other two) wheels of that foremost of cars.
Day and Night were made its auspicious wings on the right and left. The
ten foremost of snakes having Dhritarashtra for their first, all
exceedingly strong, formed the (other) shaft of that car. The Sky was
made its (other) yoke, and the clouds called Samvartaka and Valahaka were
the leathern strings of the yoke. The two Twilights and Dhritri and Medha
and Sthiti and Sannati, and the firmament bespangled with planets and
stars, were made the skins for covering that car. Those Regents of the
world, viz., the Lords of the gods, of the waters, of the dead, and of
treasures, were made the steeds of that car. Kalaprishtha, and Nahusha,
and Karkotaka, and Dhananjaya and the other snakes became the chords for
binding the manes of the steeds. The cardinal and the subsidiary
directions became the reins of the steeds of that car. The Vedic sound
Vashat became the goad, and Gayatri became the string attached to that
goad. The four auspicious days were made the traces of the steeds, and
the pitris presiding over them were made the hooks and pins. Action and
truth and ascetic penances and profit were made the chords of that car.
The Mind became the ground upon which that car stood, and Speech the
tracks upon which it was to proceed. Beautiful banners of various hues
waved in the air. With lightning and Indra's bow attached to it, that
blazing car gave fierce light. That space of time which, on a former
occasion, had, in the Sacrifice of the high-souled Ishana, been fixed as
a Year, became the bow, and the goddess Savitri became the loud-sounding
bow-string. A celestial coat of mail was made, decked with costly gems,
and impenetrable and effulgent, sprung from the wheel of Time. That
golden mountain, viz., the beautiful Meru, became the flagstaff, and the
clouds decked with flashes of lightning became its banners. Thus
equipped, that car shone brilliantly like a blazing fire in the midst of
the priests officiating at a sacrifice. Beholding that car properly
equipped, the gods became filled with wonder. Seeing the energies of the
entire universe united together in one place, O sire, the gods wondered,
and at last represented unto that illustrious Deity that the car was
ready. After, O monarch, that best of cars had thus been constructed by
the gods, O tiger among men, for grinding their foes, Sankara placed upon
it his own celestial weapons. Making the sky its flagstaff, he placed
upon it his bovine bull. The Brahmana's rod, the rod of Death, Rudra's
rod, and Fever became the protectors of the sides of that car and stood
with faces turned towards all sides. Atharvan and Angirasa became the
protectors of the car-wheels of that illustrious warrior. The Rigveda,
the Samaveda, and the Puranas stood in advance of that car. The histories
and the Yajurveda became the protectors of the rear. All sacred Speeches
and all the Sciences stood around it, and all hymns, O monarch, and the
Vedic sound of Vashat also. And the syllable Om, O king, standing in the
van of that car, made it exceedingly beautiful. Having made the Year
adorned with the six seasons his bow, he made his own shadow the
irrefragable string of that bow in that battle. The illustrious Rudra is
Death's self. The Year became his bow; Kala Ratri the Death-night
therefore, which is Rudra's shadow, became the indestructible string of
that bow. Vishnu and Agni and Soma became (as already said) the arrow.
The universe is said to consist of Agni and Soma. The universe is
similarly said to consist of Vishnu. Vishnu is, again, the Soul of the
holy Bhava of immeasurable energy. For this the touch of that bow-string
became unbearable to the Asuras. And the lord Sankara cast on that arrow
his own irresistible and fierce wrath, the unbearable fire of anger,
viz., that which was born of wrath of Bhrigu and Angirasa. Then He called
Nila Rohita (Blue and Red or smoke)--that terrible deity robed in
skins,--looking like 10,000 Suns, and shrouded by the fire of
superabundant Energy, blazed up with splendour. That discomfiter of even
him that is difficult of being discomfited, that victor, that slayer of
all haters of Brahma, called also Hara, that rescuer of the righteous and
destroyer of the unrighteous, viz., the illustrious Sthanu, accompanied
by many beings of terrible might and terrible forms that were endued with
the speed of the mind and capable of agitating and crushing all foes, as
if with all the fourteen faculties of the soul awake about him, looked
exceedingly resplendent. Having his limbs for their refuge, this entire
universe of mobile and immobile creatures that were present there, O
king, looked beautiful, presenting a highly wonderful appearance.
Beholding that car, duly equipped, he cased himself in mail and armed
himself with the bow, and took up that celestial shaft born of Soma and
Vishnu and Agni. The gods, O king, then commanded that foremost of
celestials, viz., Wind, to breathe after that puissant Deity all the
fragrance that he carries. Then Mahadeva, terrifying the very gods, and
making the very Earth tremble, ascended that car resolutely. Then the
great Rishis, the Gandharvas, those throngs of gods and those diverse
tribes of Apsaras began to praise that Lord of the gods while he was
about to ascend that car. Adored by the regenerate Rishis, and praised by
the eulogists and diverse tribes of dancing Apsaras well-versed in the
art of dancing, that boon-giving lord, armed with scimitar and arrow and
bow, looked very beautiful. Smiling, he then asked the gods, 'Who will
become my driver?' The gods answered him, saying, 'He whom thou wilt
appoint, will, O Lord of the gods, without doubt, become thy driver!'
Unto them the god replied, 'Reflecting yourselves, without delay make him
my driver who is superior to me!' Hearing these words uttered by that
high-souled Deity, the gods repaired unto the Grandsire and inclining him
to grace, said these words, 'We have accomplished everything, O holy one,
that thou hadst ordered us to do in the matter of afflicting the foes of
celestials. The Deity having the bull for his mark has been gratified
with us. A car hath been constructed by us, equipped with many wonderful
weapons. We do not, however, know who is to become the driver of that
foremost of cars. Therefore, let some foremost one among the gods be
appointed as the driver. O holy one, it behoveth thee to make true those
words that thou, O lord, hadst then said to us. Before this, O god, thou
hadst even said to us that thou wouldst do us good. It behoveth thee to
accomplish that promise. That irresistible and best of cars, that router
of our foes, hath been constructed out of the component parts of the
celestials. The Deity armed with Pinaka hath been made the warrior who is
to stand on it. Striking the Danavas with fear, he is prepared for
battle. The four Vedas have become the four foremost of steeds. With her
mountains, the Earth has become the car of that high-souled one. The
stars have become the adornments of that vehicle. (As already said) Hara
is the warrior. We do not, however, see who is to become the driver. A
driver should be sought for that car who is superior to all these. Equal
to thee in importance is that car, O god, and Hara is the warrior.
Armour, and weapons, and bow, these we have got already, O Grandsire.
Except thee, we do not behold any person that can make its driver. Thou
art endued with every accomplishment. Thou, O lord, art superior to all
the gods. Mounting upon that car with speed, hold the reins of those
foremost of steeds, for the victory of the celestials and the destruction
of their foes.' It has been heard by us that bowing with their heads unto
the Grandsire that Lord of the three worlds, the gods sought to gratify
him for inducing him to accept the drivership.

"'"The Grandsire said, 'There is nothing of untruth in all this that ye
have said, ye denizens of heaven. I will hold the reins of the steeds for
Kapaddin while he will be engaged in fight.' Then that illustrious god,
that Creator of the worlds, the Grandsire, was appointed by the gods as
the driver of the high-souled Ishana. And when he was about to ascend
quickly upon that car worshipped by all, those steeds, endued with the
speed of the wind, bowed themselves with their heads to the Earth. Having
ascended the car the illustrious Deity, viz., the Grandsire resplendent
with his own energy, took the reins and the goad. Then the illustrious
god, raising those steeds addressed that foremost one among the gods,
viz., Sthanu, saying, 'Ascend.' Then, taking that arrow composed of
Vishnu and Soma and Agni, Sthanu ascended the car, causing the foe to
tremble by means of his bow. The great Rishis, the Gandharvas, the
throngs of gods, and the diverse tribes of Apsaras, then praised that
Lord of the gods after he had ascended the car. Resplendent with beauty,
the boon-giving Lord, armed with scimitar, shaft, and bow, stayed on the
car causing the three worlds to blaze forth with his own energy. The
great Deity once more said unto the gods headed by Indra, 'Ye should
never grieve, doubting my ability to destroy the Asura. Know that the
Asuras have already been slain by means of this arrow'. The gods then
answered, saying, 'It is true! The Asuras have already been slain.'
Indeed, the gods thinking that the words which the divine Lord had said
could not be untrue, became exceedingly gratified. Then that Lord of the
gods proceeded surrounded by all the gods, upon that large car, O king,
which had nothing to compare with it. And the illustrious Deity was
adored, all the while by the attendants that always wait upon him, and by
others that subsisted on meat, that were invincible in battle, and that
danced in joy on the present occasion, running wildly on all sides and
shouting at one another, Rishis also, of great good fortune, possessed of
ascetic merit and endued with high qualities, as also the gods, wished
for Mahadeva's success. When that boon-giving Lord, that dispeller of the
fears of the three worlds, thus proceeded, the entire universe, all the
gods, O best of men, became exceedingly gratified. And the Rishis there
adored the Lord of the gods with diverse hymns, and enhancing his energy,
O king, took up their station there. And millions upon millions of
Gandharvas played upon diverse kinds of musical instruments at the hour
of his setting out. When the boon-giving Brahman, having ascended the
car, set out for the Asuras, the Lord of the Universe, smiling the while,
said, 'Excellent, Excellent! Proceed, O god, to the spot where the
Daityas are. Urge the steeds wakefully. Behold today the might of arms
while I slay the foe in battle.' Thus addressed, Brahman urged those
steeds endued with the fleetness of the wind or thought towards that spot
where the triple city, O king, stood, protected by the Daityas and the
Danavas. With those steeds worshipped by all the worlds, and which
coursed with such speed that they seemed to devour the skies, the
illustrious god quickly proceeded for the victory of the denizens of
heaven. Indeed, when Bhava, riding on the car, set out towards the triple
city, his bull uttered tremendous roars, filling all the points of the
compass. Hearing that loud and terrible roar of the bull, many of the
descendants and followers of Taraka, those enemies of the gods, breathed
their last. Others amongst them stood facing the foe for battle. Then
Sthanu, O king, armed with trident became deprived of his senses in
wrath. All creatures became frightened, and the three worlds began to
tremble. Frightful portents appeared when he was on the point of aiming
that shaft. In consequence, however, of the pressure caused by the weight
of Soma, Agni, and Vishnu that were in that shaft, as also of the
pressure caused by the weight of Brahman and Rudra and the latter's bow,
that car seemed to sink. Then Narayana, issuing out of the point of that
shaft, assumed the form of a bull and raised that large car. During the
time the car had sunk and the foe had began to roar, the illustrious
Deity, endued with great might began, from rage, to utter loud shouts,
standing, O giver of honours, on the head of his bull and the back of his
steeds. At that time the illustrious Rudra was employed in eyeing the
Danava city. While in that posture, O best of men, Rudra cut off the
teats of the horses and clove the hoofs of the bull. Blessed be thou,
from the date the hoofs of all animals of the bovine species came to be
cloven. And from that time, O king, horses, afflicted by the mighty Rudra
of wonderful deeds, came to be without teats. Then Sarva, having stringed
his bow and aimed that shaft with which he had united the Pasupata
weapon, waited thinking of the triple city. And O king, as Rudra thus
stood, holding his bow, the three cities during that time became united.
When the three cities, losing their separate characters became united,
tumultuous became the joy of the high-souled gods. Then all the gods, the
Siddhas, and the great Rishis, uttered the word Jaya, adoring Maheshwara.
The triple city then appeared immediately before that god of unbearable
energy, that Deity of fierce and indescribable form, that warrior who was
desirous of slaying the Asuras. The illustrious deity, that Lord of the
universe, then drawing that celestial bow, sped that shaft which
represented the might of the whole universe, at the triple city. Upon
that foremost of shafts, O thou of great good fortune, being shot, loud
wails of woe were heard from those cities as they began to fall down
towards the Earth. Burning those Asuras, he threw them down into the
Western ocean. Thus was the triple city burnt and thus were the Danavas
exterminated by Maheswara in wrath, from desire of doing good to the
three worlds. The fire born of his own wrath, the three-eyed god
quenched, saying, 'Do not reduce the three worlds to ashes.' After this,
the gods, the Rishis, and the three worlds became all restored to their
natural dispositions, and gratified Sthanu of unrivalled energy with
words of high import. Receiving then the permission of the great god, the
gods with the Creator at their head went away to the places they came
from, their object being accomplished after such effort. Thus that
illustrious Deity, that Creator of the worlds, that Lord of both the Gods
and the Asuras, viz., Maheswara, did that which was for the good of all
the worlds. As the illustrious Brahman, the Creator of the worlds, the
Grandsire, the Supreme Deity of unfading glory, acted as the driver of
Rudra, so do thou restrain the steeds of the high-souled son of Radha
like Grandsire restraining those of Rudra. There is not the slightest
doubt, O tiger among kings, that thou art superior to Krishna, to Karna,
and to Phalguna. In battle, Karna is like Rudra, and thou art like
Brahman in policy. United, ye two, therefore, are competent to vanquish
my foes that are even like the Asuras. Let, O Shalya, that be done
speedily today by which this Karna, grinding the Pandava troops, may be
able to slay Kunti's son owning white steeds and having Krishna for the
driver of his car. Upon thee depend Karna, ourselves, our kingdom, and
(our) victory in battle. Hold the reins, therefore, of the excellent
steeds (of Karna). There is another story which I will narrate. Listen
once more to it. A virtuous brahmana had recited it in the presence of my
father. Hearing these delightful words fraught with the reasons and
purposes of acts, do, O Shalya, what thou mayst settle, without
entertaining any scruples. In the race of the Bhrigus was Jamadagni of
severe ascetic penances. He had a son endued with energy and every
virtue, who became celebrated by the name of Rama. Practising the
austerest penances, of cheerful soul, bound to observances and vows, and
keeping his senses under control, he gratified the god Bhava for
obtaining weapons. In consequence of his devotion and tranquillity of
heart. Mahadeva became gratified with him. Sankara, understanding the
desire cherished in his heart, showed himself unto Rama. And Mahadeva
said, 'O Rama, I am gratified with thee. Blessed be thou, thy desire is
known to me. Make thy soul pure. Thou wilt then have all that thou
desirest. I will give thee all weapons when thou wilt become pure. Those
weapons, O son, of Bhrigu, burn a person that is incompetent and that is
not deserving of them.' Thus addressed by that god of gods, that deity
bearing the trident, the son of Jamadagni, bending his head unto that
puissant high-souled one, said, 'O god of gods, it behoveth thee to give
those weapons unto me that am always devoted to thy service, when, indeed
thou wilt regard me fit for holding them.'"

"'Duryodhana continued. "With penances then, and restraining his senses,
and observances of vows, and worship and offerings and with sacrifices
and Homa performed with mantras, Rama adored Sarva for many long years.
At last Mahadeva, pleased with the high-souled son of Bhrigu's race,
described him, in the presence of his divine spouse, as possessed of many
virtues: 'This Rama, of firm vows is ever devoted to me.' Gratified with
him, the Lord Sankara thus repeatedly proclaimed his virtues in the
presence of gods and the Rishis, O slayer of foes. Meanwhile, the Daityas
became very mighty. Blinded by pride and folly, they afflicted the
denizens of heaven. The gods then, uniting together, and firmly resolved
to slay them, strove earnestly for the destruction of those foes. They,
however, failed to vanquish them. The gods then, repairing to Maheswara,
the Lord of Uma, began to gratify him with devotion, saying, 'Slay our
foes.' That god, having promised the destruction of their foes unto the
celestials, summoned Rama the descendant of Bhrigu. And Sankara addressed
Rama, saying, 'O descendant of Bhrigu, slay all the assembled foes of the
gods, from desire of doing good unto all the worlds as also for my
satisfaction.' Thus addressed, Rama replied unto that boon-giving Lord of
Three-eyes, saying, 'What strength have I, O chief of the gods destitute
as I am of weapons, to slay in battle the assembled Danavas that are
accomplished in weapons and invincible in fight? Maheswara said, 'Go thou
at my command. Thou shalt slay those foes. Having vanquished all those
enemies, thou shalt acquire numerous merits.' Hearing these words and
accepting them all, Rama, causing propitiatory rites to be performed for
his success, proceeded against the Danavas. Addressing those enemies of
the gods that were endued with might and possessed with folly and pride,
he said, 'Ye Daityas that are fierce in battle, give me battle. I have
been sent by the God of gods to vanquish you.' Thus addressed by the
descendant of Bhrigu, the Daityas began to fight. The delighter of the
Bhargavas, however, slaying the Daityas in battle, with strokes whose
touch resembled that of Indra's thunder, came back to Mahadeva.
Jamadagni's son, that foremost of brahmanas returned with many wounds on
his person inflicted by the Danavas. Touched, however by Sthanu, his
wounds were immediately healed. Gratified also with that feat of his, the
illustrious god gave diverse kinds of boons unto the high-souled son of
Bhrigu. With satisfaction in his heart, the trident-wielding God of gods
said, 'The pain thou hast suffered in consequence of the fall of weapons
upon thy body evidences the super-human feat that thou hast achieved, O
delighter of the Bhrigus. As desired by thee, accept from me these
celestial weapons.'"

"'Duryodhana continued, "Having obtained all the celestial weapons and
the boons that had been desired by him, Rama bowed unto Siva with his
head. Obtaining the leave also of the gods that great ascetic went away.
This is the old story that the rishi had recited. The descendant of
Bhrigu gave the whole science of weapons unto the high-souled Karna, O
tiger among kings with delighted heart. If Karna had any fault, O lord of
Earth, the delighter of Bhrigu's race would never have given him his
celestial weapons. I do not think that Karna could have been born in the
Suta order. I think him to be the son of a god, born in the kshatriya
order. I think that he was abandoned (in infancy) in order that the race
in which he was born might be ascertained (by his features and feats). By
no means, O Shalya, could this Karna have been born in the Suta order.
With his (natural) earring and (natural) coat of mail, this mighty
car-warrior of long arms, resembling Surya himself, could not be borne by
a common woman even as a she-deer can never bear a tiger. His arms are
massive, each resembling the trunk of a prince of elephants. Behold his
chest that is so broad and capable of resisting every foe. Karna
otherwise called Vaikartana, O king, cannot be an ordinary person. Endued
with great valour, this disciple of Rama, O king of kings, is a
high-souled personage.'"



35

"'Duryodhana said, "Even thus did that illustrious Deity, that Grandsire
of all the worlds, viz., Brahman, act as driver on that occasion and even
thus did Rudra become the warrior. The driver of the car, O hero, should
be superior to the warrior on it. Therefore, O tiger among men, do thou
hold the reins of the steeds in this battle. As on that occasion the
Grandsire had been selected with care by all the celestials, indeed, O
great king, as one greater than Sankara, so thou that art superior to
Karna art now selected by us with care. Like the Grandsire holding the
reins of Rudra's steeds, do thou hold, without delay, the reins of
Karna's steeds in battle, O thou of great splendour."

"'Shalya said, "O foremost of men, many a time have I heard this
excellent and celestial history, recited to me, of those two lions among
gods. Indeed, I have heard how the Grandsire acted as the driver of Bhava
and how the Asuras also, O Bharata, were all destroyed with one shaft.
Krishna also had knowledge of all this before, the knowledge, viz., of
how the illustrious Grandsire had become the driver on that occasion of
yore. Indeed, Krishna knoweth the past and the future with all their
details. Knowing this fact, he became the driver, O Bharata, of Partha
like the Self-create becoming the driver of Rudra. If the Suta's son, by
some means, succeeds in slaying the son of Kunti, Keshava, beholding
Partha slain, will fight himself. That bearer of the conch, the discus,
and the mace, will then consume thy army. There is no king here that will
stay in the ranks in front of that illustrious one of Vrishni's race when
he will be excited with wrath.'"

"Sanjaya said, 'Unto the ruler of the Madras who was speaking in that
strain, that chastiser of foes, viz., thy mighty-armed son of cheerful
soul replied, saying, "Do not, O mighty-armed one, think disparagingly of
Karna, otherwise called Vaikartana, in battle,--that warrior who is the
foremost of all wielders of arms and who is acquainted with the meaning
of the whole body of our scriptures. Hearing the terrible and loud twang
of his bow and the sound of his palms, the Pandava troops fly away on all
sides. Thou hast witnessed it with thy own eyes, O mighty-armed one, how
Ghatotkaca, screened by his illusions and displaying hundreds of still
slain that night (by Karna). Feeling a great fear all these days Vibhatsu
could never stand, fronting Karna. The mighty Bhimasena also, moved
hither and thither by the horn of Karna's bow, was, O king, addressed in
very harsh words such as 'Fool' and 'Glutton.' The two brave sons of
Madri also were defeated by Karna in great battle, though, from some
object he had in view, he did not, O sire, slay them then. That foremost
one of Vrishni's race, viz., the heroic Satyaki, the chief of the Satwata
clan, was vanquished by Karna and made carless. Others, such as all the
Srinjayas headed by Dhrishtadyumna, have been repeatedly defeated in
battle by Karna the great car-warrior who has achieved all these feats
and who excited with wrath, is competent to slay Purandara himself armed
with the thunderbolt in fight. Thyself also, O hero, art acquainted with
every weapon. Thou art, again, the master of all branches of learning.
There is none on Earth who is thy equal in might of arms. Irresistible in
prowess, thou art like a dart (Shalya) unto thy enemies. It is for this,
O king, that thou O slayer of foes, art called 'Shalya.' Encountering the
might of thy arms, all the Satwatas were unable to get the better of it.
Is Krishna superior to thee in might of arms, O king? Indeed, as Krishna
is to bear the burthen of the Pandava troops upon the slaughter of
Partha, even so art thou to bear the burthen of this vast (Kaurava) force
if Karna lays down his life. Why should he be able to resist my troops
and why shouldst not thou be able to slay the hostile troops, O sire? For
thy sake, O sire, I would willingly follow the footsteps of my (slain)
brothers and the other heroic kings of the Earth."

"'Shalya said, "O son of Gandhari, when thou, O giver of honours,
describest me before thy troops to be superior to the son of Devaki, I am
exceedingly gratified with thee. I accept the drivership of the
celebrated son of Radha when he will fight with that foremost of the sons
of Pandu, as thou desirest. I have, however, O hero, a compact to make
with Vaikartana, and that is this: I will utter whatever words I may
wish, in this one's presence.'"

"Sanjaya continued, 'Thy son then, O king, with Karna, O sire, answered
the ruler of the Madras, saying, "Let it be so" in the presence of all
the kshatriyas. Assured by Shalya's acceptance of the drivership,
Duryodhana, filled with joy, embraced Karna. Eulogised (by bards and
panegyrists around), thy son then once more addressed Karna, saying,
"Slay all the Parthas in battle, like the great Indra slaying the
Danavas." Shalya having accepted the office of holding the reins of his
steeds, Karna, with a cheerful heart, once more addressed Duryodhana,
saying, "The ruler of the Madras does not say very cheerfully what he
says. O king, solicit him once more in sweet words." Thus addressed, the
mighty king Duryodhana, possessed of great wisdom and accomplished in
everything, once more spoke unto that lord of Earth, viz., Shalya, the
ruler of Madras, in a voice deep as that of the clouds and filling the
whole region there with the sound of that voice: "O Shalya, Karna thinks
that he should fight with Arjuna today. O tiger among men hold the reins
of Karna's steeds in battle. Having slain all the other warriors Karna
desires to slay Phalguna. I solicit thee, O king, repeatedly, in the
matter of holding the reins of his steeds. As Krishna, that foremost of
all drivers, is the counsellor of Partha, even so do thou protect the son
of Radha today from every danger.'"

"Sanjaya continued, 'Embracing thy son then, Shalya the ruler of the
Madras, joyfully answered that slayer of foes, viz., Duryodhana, saying,
"If this is what is thou thinkest, O royal son of Gandhari, O thou of
handsome features, I shall, for that, accomplish everything that may be
agreeable to thee. O chief of the Bharatas, for whatever acts I may be
fit, employing myself therein with my whole heart, I will bear the
burthen of those acts of thine. Let Karna, however, and thyself pardon me
all those words, agreeable or disagreeable, that I may speak unto Karna
from desire of his good.'"

"'Karna said, "O ruler of the Madras, be thou ever engaged in our good as
Brahman in that of Ishana, as Keshava in that of Partha."

"'Shalya said, "These four kinds of conduct--self-rebuke and self-praise,
speaking ill of others, and adulation of others, are never practised by
those that are respectable. That, however, O learned one, which I shall
say, for inspiring thy confidence is fraught with self-adulation. For all
that, listen to it duly. O puissant one, like Matali himself, I am fit to
act as the driver of even Indra in watchfulness, in managing the steeds,
in knowledge of coming danger and of the means of avoiding it, and in
competence to avoid it in practice. When thou wilt be engaged in battle
with Partha, I will hold the reins of thy steeds. Let thy anxiety be
dispelled, O Suta's son."'"



36

"'Duryodhana said, "This one, O Karna, will act as thy driver, this ruler
of the Madras, who is superior to Krishna, like Matali the driver of the
chief of the celestials. Indeed, as Matali taketh the management of the
car unto which the steeds of Indra are attached, even so will Shalya be
the driver of the steeds of thy car today. With thyself as warrior on
that vehicle and the ruler of the Madras as its driver, that foremost of
car will certainly vanquish the Parthas in battle.'"

"Sanjaya continued, 'When the morning came, O monarch, Duryodhana once
more addressed the ruler of the Madras endued with great activity,
saying, "O ruler of the Madras, hold the reins in battle of Karna's
foremost of steeds. Protected by thee, the son of Radha will vanquish
Dhananjaya." Thus addressed, Shalya, answering, "So be it" ascended the
car, O Bharata. When Shalya approached that car, Karna with a cheerful
heart addressed his driver, saying, "O charioteer, quickly equip the car
for me." Having duly equipped that triumphal car, the foremost of its
kind, which resembled the vapoury mansions in the sky, Shalya presented
it to Karna, saying, "Blessed be thou, victory to thee." Then Karna, that
foremost of car-warriors, duly worshipping that car which had in days of
old been sanctified by a priest conversant with Brahma, and
circumambulating it and carefully adoring the god Surya addressed the
ruler of the Madras standing near, saying, "Ascend the vehicle."
Thereupon Shalya of mighty energy ascended that large, invincible, and
foremost of cars, belonging to Karna like a lion ascending a mountain
summit. Beholding Shalya stationed, Karna ascended his excellent car like
the Sun riding on a mass of clouds charged with lightning. Mounted on the
same car, those two heroes endued with the splendour or the Sun of fire
looked resplendent like Surya and Agni sitting together on a cloud in the
firmament. Eulogised then (by bards and panegyrists), those two heroes of
great effulgence looked like Indra and Agni adored with hymns in a
sacrifice by Ritwiks and Sadasyas. Karna stood on that car, the reins of
whose steeds were held by Shalya, stretching his formidable bow, like the
Sun himself within a halo of circular light. Stationed on that foremost
of cars, that tiger among men, Karna, with his shafts constituting his
rays, looked beautiful like the Sun on the Mandara mountains. Unto the
mighty-armed son of Radha that warrior of immeasurable energy, stationed
on his car for battle. Duryodhana said these words, "O son of Adhiratha,
O hero, do thou achieve that feat difficult of accomplishment which Drona
and Bhishma have not achieved in the very sight of all the bowmen. I had
always believed that those two mighty car-warriors, viz., Bhishma and
Drona, would without doubt slay Arjuna and Bhimasena in battle. Like a
second wielder of the thunderbolt, O son of Radha, do thou in great
battle achieve that feat worthy of a hero which was not achieved by those
two. Either seize king Yudhishthira the just or slay Dhananjaya and
Bhimasena, O son of Radha, and the twin sons of Madri. Blessed be thou,
let victory be thine. Set out for battle, O tiger among men. Reduce to
ashes all the troops of Pandu's son." Then thousands of trumpets and tens
of thousands of drums, sounded together, produced a noise like that of
the clouds in the welkin. Accepting those words (of Duryodhana), the
foremost of car-warriors stationed on his car, viz., the son of Radha,
addressed Shalya, that warrior accomplished in battle, saying, "Urge the
steeds, O mighty-armed one, so that I may slay Dhananjaya and Bhimasena
and both the twins and king Yudhishthira. O Shalya, let Dhananjaya behold
today the might of my arms, when I will be engaged in shooting shafts
winged with Kanka feathers in hundreds and thousands. Today, O Shalya, I
will shoot shafts with great energy for the destruction of the Pandavas
and the victory of Duryodhana."

"'"Shalya said, "O Suta's son, why dost thou think so low of the sons of
Pandu, all of whom are endued with great might, all of whom are great
bowmen, and all of whom are acquainted with every weapon? They are
unretreating, of great good fortune, invincible, and of prowess incapable
of being baffled. They are capable of inspiring fear in the heart of
Indra himself. When, son of Radha thou wilt hear the twang of Gandiva in
battle, resembling the peal of the thunder itself, thou wilt not then
utter such speeches. When thou wilt behold Dharma's son and the twins
causing a canopy, like that of the clouds in the welkin, with their sharp
arrows, and the other invincible kings (of the Pandava army), endued with
great lightness of hands and shooting (showers of shafts) and weakening
their foes, then thou wilt not utter such words.'"

"Sanjaya continued, 'Disregarding those words spoken by the ruler of the
Madras, Karna addressing him endued with great activity, saying,
"Proceed."'"



37

"Sanjaya said, 'Beholding the mighty Karna take up his station from
desire of battle, the Kauravas, filled with delight, uttered loud shouts
from every side. With the beat of cymbals and the sound of drums, with
the whizz of diverse kinds of arrows and the roars of combatants endued
with great activity, all thy troops proceeded to battle, making death
only the point at which to stop. When Karna set out and the warriors of
the Kuru army were filled with joy, the Earth, O king, trembled and made
a loud noise. The seven great planets including the Sun seemed to proceed
against one another (for combat). Meteoric showers became noticeable and
all the quarters seemed ablaze. Thunders fell from a cloudless sky, and
fierce winds began to blow. Animals and birds in larger numbers kept thy
army to their right, foreboding great calamities. After Karna had set
out, his steeds tumbled down on the Earth. A frightful shower of bones
fell from the sky. The weapons (of the Kuru warriors) seemed to be
ablaze; their standards trembled; and their animals, O monarch, shed
copious tears. These and many other terrible and awful portents appeared
for the destruction of the Kurus. Stupefied by destiny, none of them
regarded those portents at all. Beholding the Suta's son setting out, all
the rulers of men (in the Kaurava army) cried victory to him. The
Kauravas regarded the Pandavas to have been already vanquished. That
slayer of hostile heroes, that foremost of car-warriors, viz.,
Vaikartana, as he stayed on his car recollecting the death of Bhishma and
Drona, blazed up with splendour like the Sun or fire. Reflecting on the
mighty feats of Partha, and burning with self-conceit and pride, and
blazing with wrath and breathing long and hard, he addressed Shalya and
said these words: "When stationed on my car and armed with my bow, I
would not take fright at Indra himself armed with the thunder and excited
with wrath. Beholding those great heroes headed by Bhishma lying on the
field of battle, do not feel any anxiety. Seeing even the faultless
Bhishma and Drona, equal unto Indra and Vishnu, those crushers of
foremost of cars and steeds and elephants, those heroes that were
unslayable, slain by the foe, I do not still experience any fear in this
battle. Acquainted with mighty weapons, and himself the foremost of
brahmanas, why, indeed, did not the preceptor slay in battle all foes,
seeing them destroy the mightiest of our kings with their drivers and
elephants and cars? Remembering that Drona in great battle, I tell you
truly, listen to me, ye Kurus, there is none amongst you, save myself,
that is competent to bear the advancing Arjuna, that warrior who
resembles Death himself in his fiercest form. In Drona were the skills
attendant on practice, and might, and bravery, and the highest of weapons
and policy. When even that high-souled one had to succumb to Death, I
regard all the others (of our army), strengthless and on the point of
death. In this world I do not find anything, even on reflection, to be
stable, in consequence of the inevitable connection of acts. When the
preceptor himself is dead, who then will indulge in the certain belief
that he will live till even today's sun-rise? When the preceptor was thus
slain by the enemy in battle, without doubt weapons, ordinary and
celestial, and might and prowess, and achievements and wise policy, are
not able to compass the happiness of man. In energy Drona was equal to
fire or the Sun, in prowess he resembled Vishnu or Purandara; in policy
he was equal to Brihaspati or Usana; irresistible as he was, weapons
could not yet protect him. When (our) women and children are weeping and
uttering loud wails, when the valour of the Dhartarashtras has been
defeated, I know it, O Shalya, that it is I who am to fight. Proceed
therefore, against the army of our enemies. Who else, save myself, will
be able to bear those troops amongst whom are stationed the royal son of
Pandu firm in truth, and Bhimasena and Arjuna, and Satyaki, and the
twins? Therefore, O ruler of the Madras, proceed quickly, in this battle,
towards the Pancalas, the Pandavas, and the Srinjayas. Encountering them
in battle, either I will slay them, or myself to Yama's presence by the
path taken by Drona. Do not think, O Shalya, that I will not go into the
very midst of those heroes. These intestine dissensions cannot be
tolerated by me. (Without seeking to tolerate them) I will even follow in
the wake of Drona. Wise or ignorant, when his period is run out,
everybody is equally regarded by the Destroyer; no one can escape, O
learned one, for this, I will proceed against the Parthas. I am unable to
transgress my destiny. The son of Vichitravirya's son is, O king, always
engaged in doing me good. For the accomplishment of his purpose, I will
cast away my life-breaths that are so dear, and this body that is so
difficult of being cast away. This foremost of cars covered with
tigerskins, with axle producing no sound equipped with a golden seat
endued with trivenu made of silver, and unto which are yoked these
foremost of steeds, Rama gave unto me. Behold, also, O Shalya, these
beautiful bows, these standards, these maces, these shafts of fierce
forms, this blazing sword, this mighty weapon, this white conch of fierce
and loud blare. Riding upon this car decked with banners, its wheels
producing a rattle deep as that of the thunder, having white steeds yoked
unto it, and adorned with excellent quivers, I will, putting forth my
might, slay in battle that bull among car-warriors, Arjuna. If Death
himself, that universal consumer, were to protect with vigilance the son
of Pandu in battle, I would still encounter him in fight and either slay
him or myself go to Yama's presence following Bhishma. If Yama, Varuna,
Kuvera, and Vasava, with all their followers coming hither, unitedly
protect the son of Pandu in this great battle, what need of many words, I
will still vanquish him with them.'"

"Sanjaya continued, 'Hearing these words of the bragging Karna who was
exceedingly delighted with the prospect of battle, the valiant king of
the Madras, deriding him, laughed aloud, and gave him the following reply
for checking him.

"'Shalya said, "Forbear, forbear, O Karna, from such bragging. Thou art
in transports of delight and sayest what thou shouldst never say. Where
is Dhananjaya, that foremost of men, and where again, art thou, O lowest
of men? Who else, save Arjuna, could take away the younger sister of
(Keshava) that foremost of all persons, having forcibly agitated the home
of the Yadus that was protected by the younger brother of Indra and that
resembled heaven itself that is guarded by the chief of celestials? What
man save Arjuna who is endued with prowess that is equal to the prowess
of the chief of the celestials, could on the occasion of the dispute
caused by the slaughter of an animal, summon Bhava the Lord of Lords, the
Creator of the worlds, to battle? For the sake of honouring Agni, Jaya
had vanquished asuras and gods and great snakes and men and birds and
pishacas and yakshas and rakshasas with his shafts and gave unto that god
the food he had desired. Dost thou remember, O Karna, the occasion when,
slaughtering those foes in large numbers with his excellent shafts endued
with the effulgence of the Sun, Phalguna liberated Dhritarashtra's son
himself among the Kurus? Dost thou remember the occasion when, thyself
having been the first to fly away, the quarrelsome sons of Dhritarashtra
were liberated by the Pandavas after the latter had defeated those
rangers of the skies (the gandharvas headed by Citraratha)? On the
occasion also of the seizure of (Virata's) kine, the Kauravas, swelling
with numbers in respect of both men and animals, and having the preceptor
and the preceptor's son and Bhishma amongst them, were vanquished by that
foremost of men. Why, O son of Suta, didst thou not vanquish Arjuna then?
For thy destruction another excellent battle has now presented itself. If
thou dost not fly away from fear of thy enemy, know O Suta's son, that as
soon as thou goest to battle thou wilt be slain.'"

"Sanjaya continued, 'When the ruler of the Madras was most heartily
engaged in addressing these harsh speeches to Karna and uttering these
praises of the latter's foe, that scorcher of foes, viz., the commander
of the Kuru army, excited with rage, said these words unto the Madra king.

"'Karna said, "Let it be so, let it be so. Why, however, dost thou
indulge in Arjuna's praises? A battle is about to ensue between myself
and him. If he vanquishes me in fight, then will these thy praises be
regarded as well-uttered.'"

"Sanjaya continued, 'The ruler of the Madras said, "Let it be so," and
gave no reply. When Karna, from desire of fight, addressed Shalya,
saying, "Proceed," then that great carwarrior, having white steeds yoked
unto his vehicle and owning Shalya as his charioteer, proceeded against
his foes, slaying large numbers in battle along his way, like the Sun
destroying the darkness. Indeed, on that car covered with tiger-skins and
having white steeds yoked unto it, Karna proceeded with a cheerful heart,
and beholding the army of the Pandavas, speedily enquired after
Dhananjaya.'"



38

"Sanjaya said 'After Karna, gladdening thy army, had set out for battle,
he spoke unto every Pandava soldier that he met with, even these words:
"Unto him that will today point out the high-souled Dhananjaya of white
steeds to me, I will give whatever wealth he desires. If having got it he
does not become satisfied, I shall in addition, give him,--him that is,
that will discover Arjuna to me, a cart-load of jewels and gems. If that
does not satisfy the person who discovers Arjuna to me, I will give him a
century of kine with as many vessels of brass for milking those animals.
I will give a hundred foremost of villages unto the person that discovers
Arjuna to me. I will also give him that shows Arjuna to me a number of
long-tressed damsels of black eyes and a car unto which shall be yoked
white mules. If that does not satisfy the person that discovers Arjuna to
me, I shall give him another foremost of cars, made of gold, and having
six bulls yoked unto it that shall be as large as elephants. I shall also
give unto him a hundred damsels decked with ornaments, with collars of
gold, fair-complexioned and accomplished in singing and dancing. If that
does not satisfy the person that discovers Arjuna to me, I shall give him
a 100 elephants, a 100 villages and a 100 cars, and 10,000 steeds of the
foremost of breed, fat, docile, endued with many excellent qualities,
capable of dragging cars and well-trained. I shall also give to the
person that discovers Arjuna to me four hundred kine, each with golden
horns and her calf. If that does not satisfy the person that discovers
Arjuna to me, I shall make him a more valuable gift, viz., five hundred
steeds, adorned with trappings of gold and decked with jewelled
ornaments. I shall also give eighteen other steeds of great docility. I
shall also give the person that discovers Arjuna to me a bright car made
of gold and adorned with diverse ornaments and having foremost of Kamboja
steeds yoked unto it. If that does not satisfy the person that discovers
Arjuna to me, I shall make him a more valuable gift, viz., six hundred
elephants, with chains of gold around their necks, and covered with
housings of gold, born in the western shores of the ocean, and trained by
elephant trainers. If that does not satisfy the person that discovers
Arjuna to me, I shall make him a more valuable gift, viz., fourteen
Vaishya villages, teeming with people, full of wealth, situated in the
proximity of forests and rivers, free from all sorts of danger, well
furnished (with other necessaries), and worthy of being enjoyed by kings.
To him that will discover Dhananjaya to me, I shall also give a hundred
female slaves, with golden collars, belonging to the country of the
Magadhas, and of very youthful age. If that does not satisfy the person
that discovers Arjuna to me, I will make him a more valuable gift, that,
indeed, which he himself will solicit. Sons, wives and articles of
pleasure and enjoyment that I have, these all I shall give him if he
desires them. Indeed, unto him who discovers Keshava and Arjuna to me, I
shall, after slaying those two, give all the wealth that may be left by
them." Having uttered those diverse speeches in that battle, Karna blew
his excellent conch, sea-born and producing a sweet blare. Hearing these
words of Suta's son that were suitable to his disposition, Duryodhana, O
king, with all his followers became filled with joy. At that juncture the
beat of cymbals and drums and leonine shouts, and grunts of elephants
with the sounds of diverse musical instruments, arose there, O king,
among the (Kaurava) troops, O bull among men. The shouts also of warriors
filled with joy arose there. When the (Kaurava) troops were thus filled
with joy, the ruler of the Madras, laughing in scorn, said these words
unto that grinder of foes, viz., the son of Radha, that mighty
car-warrior who was about to plunge into that ocean of battle and who was
indulging in such vain bragging.'"



39

"'Shalya said, "Do not, O Suta's son, give away to any man a golden car
with six bulls of elephantine proportions. Thou wilt obtain a sight of
Dhananjaya today. From foolishness thou art giving away wealth as if thou
wert the Lord of treasures. Without any trouble, however, O son of Radha,
thou wilt behold Dhananjaya today. Thou art for giving away this wealth
like a senseless person; but thou seest not the demerits attaching to
those gifts that are made to undeserving persons. With that large wealth
which thou art desirous of giving away, thou art certainly able to
perform many sacrifices. Therefore, O Suta's son, do thou perform those
sacrifices. As regards thy desire, entertained from folly, that is surely
vain. We have never heard of a couple of lions having been overthrown by
a fox. Thou seekest what should never be sought by thee. It seems that
thou hast no friends for forbidding thee that art speedily falling into a
blazing fire. Thou art unable to discriminate between what thou shouldst
do and what thou shouldst not. Without doubt thy period is full. What man
desirous of living would utter speeches that are so incoherent and
undeserving of being listened to? This thy endeavour is like that of a
person desirous of crossing the ocean by the aid of only his two arms
after having attached to his neck a heavy stone, or of one desirous of
leaping down from the summit of a mountain. If thou art desirous of
winning what is for thy good, fight with Dhananjaya, well protected from
within thy arrayed division, and aided by all thy warriors. I say this to
thee for the good of Dhritarashtra's son and not from any ill will to
thee. If thou hast any wish for preserving thy life then accept the words
spoken by me."

"'Karna said, "Relying on the might of my own arms I seek Arjuna in
battle. Thou, however, that art a foe with the face of a friend desirest
to frighten me. No person shall deter me from this resolution, not even
Indra himself uplifting his thunder; what then need be said of a mortal?'"

"Sanjaya continued, 'At the conclusion of these words of Karna, Shalya,
the ruler of the Madras, desirous of provoking Karna exceedingly, said
these words in reply, "When keen-pointed shafts winged with Kanka
feathers, shot by Phalguna of mighty arms and impelled from his
bow-string and sped with all his energy will seek thee then wilt thou
lament thy encounter with that hero. When Partha, called also Savyasaci,
taking up his celestial bow, will scorch the (Kuru) army and afflict thee
exceedingly with keen shafts, then, O Suta's son, wilt thou repent (of
thy folly). As a child lying on the lap of its mother seeks to seize the
Moon, even so dost thou from folly seek to vanquish the resplendent
Arjuna stationed on his car. In desiring, O Karna, to fight today with
Arjuna of keen-edged feats, thou art for rubbing all thy limbs against
the keen edges of a trident. This thy challenge of Arjuna, O Suta's son,
is like that of a foolish young little deer of activity challenging a
huge lion excited with wrath. Do not, O Suta's son, challenge that prince
of mighty energy like a fox gratified with meat in the forest challenging
the maned monarch of the forest. Do not be destroyed, encountering
Arjuna. Thou, O Karna, challengest Dhananjaya, the son of Pritha, even
like a hare challenging a mighty elephant with tusks large as
plough-shafts, and with the juice issuing out of its mouth and rent
cheeks. From folly thou art piercing, with a piece of wood, the black
cobra of virulent poison excited to fury within its hole, in desiring to
fight with Partha. Endued with little understanding, thou, O Karna,
disregarding that lion among men, viz., the son of Pandu, yellest at him,
like a jackal that, disregarding a maned lion excited with wrath, yells
at him. As a snake, for its own destruction, challenges that foremost of
birds, viz., Vinata's son, possessed of beautiful plumage and great
activity, even so dost thou, O Karna, challenge Dhananjaya the son of
Pandu. Thou desirest to cross without a raft the terrible ocean, the
receptacle of all the waters, with its mountain waves and teeming with
aquatic animals, when at its height at the rise of the Moon. O Karna,
thou challengest Dhananjaya, the son of Pritha, to battle even like a
calf challenging a smiting bull of keen horns and neck thick as a drum.
Like a frog croaking at a terrible and mighty cloud yielding copious
showers of rain, thou croakest at Arjuna who is even like Parjanya among
men. As a dog from within the precincts of the house of his master barks
at a forest-roaming tiger, even so, O Karna, thou barkest at Dhananjaya,
that tiger among men. A jackal, O Karna, residing in the forest in the
midst of hares regardeth himself a lion till he actually sees a lion.
Even so, O son of Radha, thou regardest thyself a lion, for thou dost not
behold that repressor of foes, that tiger among men, viz., Dhananjaya.
Thou regardest thyself a lion till thou beholdest the two Krishnas
stationed on the same car like Surya and Candramas. As long as thou dost
not hear the twang of Gandiva in great battle, so long art thou able to
do what thou pleasest. Beholding Partha, causing the ten points of the
compass to resound with the roar of his car and the twang of his bow, and
beholding him roaring like a tiger, thou wilt become a jackal. Thou art
always a jackal, and Dhananjaya always a lion. O fool, in consequence of
thy envy and hatred for heroes, thou always, seemest to be like a jackal.
As a mouse and a car are to each other in strength, or a dog and a tiger,
a fox and a lion, or a hare and an elephant, as falsehood and truth, as
poison and nectar, even so art thou and Partha known to all by your
respective deeds.'"



40

"Sanjaya said, 'Thus rebuked by Shalya of immeasurable energy, the son of
Radha, feeling the propriety of his rebuker's name in consequence of his
wordy darts, and becoming filled with rage, answered him thus:

"'Karna said, "The merits of meritorious men, O Shalya, are known to them
that are themselves meritorious but not to them that are destitute of
merit. Thou, however, art destitute of every merit. How then canst thou
judge of merit and demerit? The mighty weapons of Arjuna, his wrath, his
energy, his bow, his shafts and the prowess also of that high-souled hero
are, O Shalya, well known to me. So also, O Shalya, thou dost not know,
so as well as I myself, the greatness of Krishna, that bull among the
lords of Earth. But knowing my own energy as also that of Pandu's son, I
challenge him to battle, O Shalya, I do not act like an insect in respect
of a blazing fire. I have this shaft, O Shalya, of keen mouth,
blood-drinking, lying alone within one quiver, equipped with wings,
well-steeped in oil and well-adorned. It lieth amid sandal dust,
worshipped by me for long years. Partaking of the nature and form of a
snake, it is poisonous and fierce and capable of killing large numbers of
men and steeds and elephants of terrible form, and exceedingly awful, it
is capable of piercing coats of mail and bones. Inspired with wrath, I
may pierce even the mighty mountains of Meru with it. That shaft I will
never shoot at any other person save Phalguna or Krishna, the son of
Devaki. In this I tell thee the truth. Listen to it. With that shaft, O
Shalya, I will, inspired with rage, fight with Vasudeva and Dhananjaya.
That would be a feat worthy of me. Of all the heroes in the Vrishni race,
it is Krishna in whom Prosperity is always established. Among all the
sons of Pandu, it is Partha in whom Victory is always established. Those
two tigers among men, stationed together on the same car, will advance
against my single self for battle. Thou shalt, O Shalya, behold today the
nobility of my lineage. Those two cousins, one of whom is the son of the
aunt and the other the son of the maternal uncle, those two invincible
warriors, thou shalt see, will be slain by me (with one shaft) and will
look like two pearls strung together in the same string. Arjuna's gandiva
and the ape-bearing banner, and Krishna's discus and the Garuda-bearing
banner, inspire with fear only those that are timid. To me, however, O
Shalya, they are causes of delight. Thou art a fool, of evil disposition,
and unskilled in the ways of great battle. Overcome with terror, thou
utterest these ravings. Or, thou art praising them for some reason not
known to me. Having slain those two first, I shall then slay thee today
with all thy kinsmen. Born in a sinful country thou art wicked-souled and
mean, and a wretch amongst kshatriyas. Being a friend, why dost thou,
like an enemy, frighten me with these praises of the two Krishnas? Either
they two will slay me today or I will slay them two. Knowing as I do my
own might, I do not cherish any fear of the two Krishnas. A 1,000
Vasudevas and hundreds of Phalgunas, I shall, single-handed, slay. Hold
thy tongue, O thou that art born in a sinful country. Hear from me, O
Shalya, the sayings, already passed into proverbs, that men, young and
old, and women, and persons arrived in course of their listless
wanderings, generally utter, as if those sayings formed part of their
studies, about the wicked Madrakas. brahmanas also duly narrated the same
things formerly in the courts of kings. Listening to those sayings
attentively, O fool, thou mayst forgive or rejoin. The Madraka is always
a hater of friends. He that hateth us is a Madraka. There is no
friendship in the Madraka who is mean in speech and is the lowest of
mankind. The Madraka is always a person of wicked soul, is always
untruthful and crooked. It hath been heard by us that till the moment of
death the Madrakas are wicked. (Amongst the Madrakas) the sire, the son,
the mother, the mother-in-law, the brother, the grand-son, and other
kinsmen, companions, strangers arrived at their homes, slaves male and
female, mingle together. The women of the Madrakas mingle, at their own
will, with men known and unknown. Of unrighteous conduct, and subsisting
upon fried and powdered corn and fish, in their homes, they laugh and cry
having drunk spirits and eaten beef. They sing incoherent songs and
mingle lustfully with one another, indulging the while in the freest
speeches. How then can virtue have a place amongst the Madrakas who are
arrogant and notorious for all kinds of evil acts? No one should make
friends with a Madraka or provoke hostilities with him. In the Madraka
land there is no friendship. The Madraka is always the dirt of humanity.
Amongst the Madrakas all acts of friendship are lost as purity amongst
the Gandharakas and the libations poured in a sacrifice in which the king
is himself the sacrificer and priest. Then again, it is truly seen that
wise men treat a person bit by a scorpion and affected by its poison,
even with these words: 'As a brahmana that assists at the religious
ceremonies of a Shudra suffereth degradation, as one that hateth
brahmanas always suffereth degradation, even so a person by making an
alliance with the Madrakas becometh fallen. As there is no friendship in
the Madraka, so, O scorpion, thy poison is nought.' With these mantras of
the Atharvan I have duly performed the rite of exorcism. Knowing this, O
learned one, hold thy tongue, or listen to something further that I will
say. Those women that, intoxicated by spirits, cast off their robes and
dance, those women that are not attached (to particular individuals) in
the matter of intercourse and that they do as they please without owning
any restrictions, I say, that being as thou art the child of one of those
women, how canst thou, O Madraka, be a fit person for declaring the
duties of men? Those women that live and answer calls of nature like
camels and asses, being as thou art the child of one of those sinful and
shameless creatures, how canst thou wish to declare the duties of men?
When a Madraka woman is solicited for the gift of a little quantity of
vinegar, she scratches her hips and without being desirous of giving it,
says these cruel words, 'Let no man ask any vinegar of me that is so dear
to me. I would give him my son, I would give him my husband, but vinegar
I would not give.' The young Madraka maidens, we hear, are generally very
shameless and hairy and gluttonous and impure. These and many other
things of a like nature, in respect of all their acts, from the crown of
their heads to the tip of their toes, are capable of being asserted of
them by myself and others. How, indeed, would the Madrakas and the
Sindhu-Sauviras know anything of duty, being born, as they are, in a
sinful country, being mlecchas in their practices, and being totally
regardless of all duties? It hath been heard by us that even this is the
highest duty of a kshatriya, viz., that slain in battle, he should lie
down on the Earth, applauded by the righteous. That I should lay down (my
life) in this clash of arms is my foremost wish, desirous as I am of
heaven through Death. I am also the dear friend of the intelligent son of
Dhritarashtra. For his sake are my life-breaths and whatever wealth I
have! As regards thyself, O thou that art born in a sinful country, it is
evident that thou hast been tampered with by the Pandavas, since thou
behavest towards us in everything like a foe. Like a righteous man that
is incapable of being led astray by atheists, surely I am incapable of
being dissuaded from this battle by hundreds of persons like thee. Like a
deer, covered with sweat, thou art at liberty to weep or thirst.
Observant as I am of the duties of a kshatriya, I am incapable of being
frightened by thee. I recall to my mind the end, declared unto me in past
times by my preceptor Rama, of those lions among men, those unreturning
heroes, that laid down their lives in battle. Prepared for rescuing the
Kauravas and slaying our foes, know that I am now determined to imitate
the excellent behaviour of Pururavas. I do not, O ruler of the Madrakas,
behold the person in the three worlds that can, I think, dissuade me from
this purpose. Forbear to speak, knowing all this. Why dost thou rave in
such a way from fear? O wretch amongst the Madrakas, I shall not now slay
thee and present thy carcase as an offering to carnivorous creatures.
From regard for a friend, O Shalya, for the sake of Dhritarashtra's son,
and for avoiding blame, for these three reasons, thou still livest. If, O
ruler of the Madras, thou speakest such words again, I shall then crush
thy head with my mace that is as hard as the thunder. People will today
see or hear, O thou that art born in a sinful country, either that the
two Krishnas have slain Karna or that Karna has slain the two Krishnas."
Having said these words, the son of Radha, O monarch, once more addressed
the king of the Madras, fearlessly saying, "Proceed, proceed.'"



41

"Sanjaya said, 'Hearing, O sire, these words of Radha's son who delighted
in battle, Shalya once more addressed Karna, citing an example, "I am
born in the race of men who performed great sacrifices, who never
retreated from battle, who were kings whose coronal locks underwent the
sacred bath. I am also myself devoted to the practice of virtue. Thou, O
Vrisha, seemest to be like one that is intoxicated with spirits. For all
that, I will, from friendship, seek to cure thy erring and intoxicated
self. Listen, O Karna, to this simile of a crow that I am about to
narrate. Having heard it, thou mayest do what thou choosest, O thou that
art destitute of intelligence and that art a wretch of thy race. I do
not, O Karna, remember the slightest fault in me for which, O thou of
mighty arms, thou mayst desire to slay my innocent self. I must tell thee
what is for thy good and what is for thy ill, acquainted as I am with
both, especially as I am the driver of thy car and desirous of the good
of king Duryodhana. What land is level and what not, the strength or
weakness of the warrior (on my vehicle), the fatigue and faintness, at
all times, of the steeds and the warrior (I am driving), a knowledge of
the weapons that are available, the cries of animals and birds, what
would be heavy for the steeds and what exceedingly heavy for them, the
extraction of arrows and the curing of wounds which weapons counteract
which, the several methods of battle, and all kinds of omens and
indications, I who am so nearly connected with this car, being none else
than its driver, should be familiar with. For this, O Karna, I narrate
this instance to thee once more. There lived on the other side of the
ocean a Vaishya who had abundance of wealth and corn. He performed
sacrifices, made liberal gifts, was peaceful, devoted to the duties of
his own order, and pure in habits and mind. He had many sons whom he
loved, and was kind unto all creatures. He lived fearlessly in the
dominions of a king that was guided by virtue. There was a crow that
lived on the refuse of the dishes set before those well-behaved young
children of the Vaishya. Those Vaishya children always gave the crow meat
and curds, and milk, and sugared milk with rice, and honey, and butter.
Thus fed with the refuse of their dishes by the young children of that
Vaishya, the crow became arrogant and came to disregard all birds that
were equal to him or even superior. It chanced that once certain swans of
cheerful hearts, of great speed and capable of going everywhere at will
and equal unto Garuda himself in range and speed of flight, came to that
side of the ocean. The Vaishya boys, beholding those swans, addressed the
crow and said, 'O ranger of the skies, thou art superior to all winged
creatures.' Deceived by those children of little understanding, that
oviparous creature from folly and pride, regarded their words to be true.
Proud of the refuse of the children's dishes upon which he fed, the crow
then, alighting in the midst of those swans capable of traversing great
distances, desired to enquire as to who amongst them was their leader.
The foolish crow at last challenged him amongst those birds of tireless
wings whom he regarded their leader, saying, 'Let us compete in flight.'
Hearing those words of the raving crow, the swans that had assembled
there, those foremost of birds endued with great strength, began to
laugh. The swans then, that were capable of going everywhere at will,
addressed the crow, saying. 'We are swans, having our abode in the Manasa
lake. We traverse the whole Earth, and amongst winged creatures we are
always applauded for the length of the distances we traverse. Being, as
thou art, only a crow, how canst thou, O fool, challenge a swan endued
with might, capable of going everywhere at will, and doing large
distances in course of his flight? Tell us, O crow, how thou shalt fly
with us.' The boastful crow, in consequence of the foolishness of his
species, repeatedly finding fault with the words of that swan, at last
gave this answer. The crow said, 'I shall without doubt fly displaying a
hundred and one different kinds of motion. Doing every hundred Yojanas in
a separate and beautiful kind of motion, I shall display all those
motions. Rising up, and swooping down, and whirling around, and coursing
straight, and proceeding gently, and advancing steadily, and performing
the diverse courses up and receding back, and soaring high, and darting
forward and soaring upwards with fiercer velocity, and once more
proceeding gently and then proceeding with great impetuosity, and once
again swooping down and whirling around and advancing steadily, and
rising up by the jerks, and soaring straight, and once more falling down
and wheeling in a circle and rushing proudly, and diverse other kinds of
motion, these all I shall display in the sight of all you. Ye shall then
witness my strength. With one of these different kinds of motion I shall
presently rise into the sky. Point out duly, ye swans, by which of these
motions I shall course through space. Settling the kind of motion amongst
yourselves, you will have to course with me. Adopting all those different
motion, ye shall have to course with me through supportless space.' The
crow having said these words, one of the swans addressed him, 'Listen, O
son of Radha, to the words that the swan said. The swan spoke, 'Thou, O
crow, wilt doubtless fly the hundred and one different kinds of flight. I
shall, however, fly in that one kind of motion that all (other) birds
know, for I do not, O crow, know any other. As regards thee, O thou of
red eyes, fly thou in any kind of course that thou likest.' At these
words, those crows that had been assembled there laughed aloud, saying,
'How will the swan with only one kind of flight get the better of a
hundred different kinds of flight?'

"'"Then those two, viz., the swan and the crow, rose into the sky,
challenging each other. Capable of going everywhere at will, the swan
proceeded in one kind of motion, while the crow coursed in a hundred
different kinds. And the swan flew and the crow also flew, causing each
other to wonder (at his skill) and each speaking highly of his own
achievements. Beholding the diverse kinds of flight at successive
instants of time, the crows that were there were filled with great joy
and began to caw more loudly. The swans also laughed in mockery, uttering
many remarks disagreeable (to the crows). And they began to soar and
alight repeatedly, here and there. And they began to come down and rise
up from tree-tops and the surface of the earth. And they uttered diverse
cries indicative of their victory. The swan, however, with that one kind
of slow motion (with which he was familiar) began to traverse the skies.
For a moment, therefore, O sire, he seemed to yield to the crow. The
crows, at this, disregarding the swans, said these words: 'That swan
amongst you which has soared into the sky, is evidently yielding'.
Hearing these words, the (soaring) swan flew westwards with great
velocity to the ocean, that abode of Makaras. Then fear entered the heart
of the crow who became almost senseless at not seeing any island or trees
whereon to perch when tired. And the crow thought within his heart as to
where he should alight when tired, upon that vast expanse of water. The
ocean, being as it is the abode of countless creatures, is irresistible.
Dwelt in by hundreds of monsters, it is grander than space. Nothing can
exceed it in depth, O Suta's son. Men know, O Karna, that the waters of
the ocean are as limitless as space. For the extent of its waters, O
Karna, what is a crow to it? The swan, having traversed a great distance
in a moment, looked back at the crow, and (though capable) could not
leave him behind. Having transgressed the crow, the swan cast his eyes on
him and waited, thinking, 'Let the crow come up.' The crow then,
exceedingly tired, came up to the swan. Beholding him succumbing, and
about to sink, and desirous of rescuing him in remembrance of the
practices of good folks, the swan addressed him in these words, 'Thou
hadst repeatedly spoken of many kinds of flight while speaking on the
subject. Thou wouldst not speak of this (thy present motion) because of
its having been a mystery to us? What is the name of this kind of flight,
O crow, that thou hast now adopted? Thou touchest the waters with thy
wings and beak repeatedly. Which amongst those diverse kinds of flight is
this, O crow, that thou art now practising? Come, come, quickly, O crow,
for I am waiting for thee.''"

"'Shalya continued, "Exceedingly afflicted, and touching the water with
his wings and beak, O thou of wicked soul, the crow, beheld in that state
by the swan, addressed the latter. Indeed, not seeing the limit of that
watery expanse and sinking down in fatigue, and exhausted with the effort
of his flight the crow said unto the swan, 'We are crows, we wander
hither and thither, crying-caw, caw. 'O swan, I seek thy protection,
placing my life-breaths at thy hands. Oh, take me to the shores of the
ocean with the wings and beak.' The crow, very much fatigued, suddenly
fell down. Beholding him fallen upon the waters of the ocean with a
melancholy heart, the swan, addressing the crow who was on the point of
death, said these words, 'Remember, O crow, what thou hadst said in
praise of thyself. The words even were that thou wouldst course through
the sky in a hundred and one different kinds of flight. Thou, therefore
that wouldst fly a hundred different kinds of flight, thou that art
superior to me, alas, why then art thou tired and fallen down on the
ocean?' Overcome with weakness, the crow then, casting his eyes upwards
at the swan, and seeking to gratify him, replied, saying, 'Proud of the
remains of others' dishes upon which I fed, I had, O swan, regarded
myself as the equal of Garuda and disregarded all crows and many other
birds. I now, however, seek thy protection and place my life-breaths at
thy hands. Oh, take me to the shores of some island. If, O swan, I can, O
lord, return in safety to my own country, I will never again disregard
anybody. Oh rescue me now from this calamity.' Him that said so and was
so melancholy and weeping and deprived of senses, him that was sinking in
the ocean, uttering cries 'caw, caw,' him so drenched by the water and so
disgusting to look at and trembling with fear, the swan, without a word,
took up with his feet, and slowly caused him to ride on his back. Having
caused the crow whose senses had deserted him to ride upon his back, the
swan quickly returned to that island whence they had both flown,
challenging each other. Placing down that ranger of the sky on dry land
and comforting him, the swan, fleet as the mind, proceeded to the region
he desired. Thus was that crow, fed on the remains of others' dinners,
vanquished by the swan. The crow, then, casting off the pride of might
and energy, adopted a life of peace and quiet. Indeed, even, as that
crow, fed upon the remains of the dinners of the Vaishya children,
disregarded his equals and superiors, so dost thou, O Karna, that art fed
by the sons of Dhritarashtra upon the remains of their dishes, disregard
all thy equals and superiors. Why didst thou not slay Partha at Virata's
city when thou hadst the advantage of being protected by Drona and
Drona's son and Kripa and Bhishma and the other Kauravas? There where,
like a pack of jackals defeated by a lion, ye all were defeated with
great slaughter by the diadem-decked Arjuna, what became of your prowess?
Beholding also thy brother slain by Savyasaci, in the very sight of the
Kuru heroes, it was thou that didst fly away first. By the skirts also of
the dvaitya lake, O Karna, when thou wert assailed by the Gandharvas, it
was thou that, deserting all the Kurus, didst first run away. Having
vanquished in battle the Gandharvas headed by Citrasena, with great
slaughter, it was Partha, O Karna, that liberated Duryodhana with his
wife. Rama himself, O Karna, before the kings in the (Kuru) assembly
spake of the great prowess of both Partha and Keshava. Thou didst
frequently hear the words of Drona and Bhishma, speaking in the presence
of all the kings, that the two Krishnas are unslayable. I have told thee
a little only regarding those matters in which Dhananjaya is superior to
thee like the brahmana who is superior to all created beings. Soon wilt
thou see, stationed on that foremost of cars, the son of Vasudeva and the
son of Kunti and Pandu. As the crow (in the story), acting with
intelligence, had sought the protection of the swan, so do thou seek the
protection of him of Vrishni's race, and of Pandu's son Dhananjaya. When
thou shalt in battle behold Vasudeva and Dhananjaya, those two endued
with great prowess, stationed together on the same car, thou shalt not
then, O Karna, utter such speeches. When Partha will, with hundreds of
arrows, quell thy pride, then wilt thou behold the difference between
thyself and Dhananjaya. Those two best of persons are celebrated among
the gods, the Asuras and human beings. Thou that art a firefly, do not,
from folly, think disrespectfully of those two resplendent luminaries.
Like the Sun and moon, Keshava and Arjuna are celebrated for their
resplendence. Thou, however, art like a fire-fly among men. O learned
one, O son of a Suta, do not think disrespectfully of Acyuta and Arjuna.
Those two high-souled persons are lions among men. Forbear indulging in
such boasts."'"



42

"Sanjaya said, 'The high-souled son of Adhiratha, having listened
unconvinced to these words of the ruler of the Madras, addressed Shalya,
saying, "That which Vasudeva and Arjuna are is well-known to me. The
skill of Saurin in the management of cars, and the might and the high
weapons of Arjuna, the son of Pandu are well known to me at this hour.
Thou however, O Shalya, hast no ocular proof of those matters. I shall
fearlessly fight with the two Krishnas, those two foremost of all
wielders of weapons. The curse, however, of Rama that best of regenerate
persons, paineth me greatly today. I dwelt, in the disguise of a
brahmana, with Rama in former days, desirous of obtaining celestial
weapons from him. On that occasion, O Shalya, the chief of the gods,
wishing to benefit Phalguna, caused an obstacle, by approaching my thigh
and piercing it, having assumed the dire form of a worm. When my
preceptor slept, having laid his head thereon, that worm, approaching my
thigh, began to pierce it through. In consequence of the piercing of my
thigh, a pool of thick blood flowed from my body. For fear of (disturbing
the slumber of) my preceptor I did not move my limb. Awaking, the
brahmana, however, beheld what had taken place. Witnessing my patience he
addressed me, saying, 'Thou art never a brahmana. Tell me truly who thou
art.' I then, O Shalya, truly informed him of myself, saying that I was a
Suta. Hearing my words, the great ascetic, his heart filled with rage,
cursed me, saying, 'In consequence of the deception, O Suta, by which
thou hast obtained this weapon, it will never, at the time of need, when
the hour of thy death comes, occur to thy memory. Brahma cannot certainly
reside in one that is not a brahmana.' I have forgotten that great weapon
in this fierce and terrible battle. He amongst the Bharatas, O Shalya,
who is accomplished, who is an effectual smiter, who is universal
destroyer, and who is exceedingly terrible, (viz., Arjuna),--that mighty
crusher,--I think, will burn many foremost of kshatriyas. Know, however,
O Shalya, that I will slay in battle that fierce bowman, that foremost of
warriors, that hero endued with activity, that terrible person whose
energy is unbearable, that warrior whose promises are accomplished, that
son of Pandu, viz., Dhananjaya. I have that weapon (at least) under my
control today with which I will be able to destroy large numbers of foes.
I will slay in battle that scorcher of enemies, that mighty warrior
accomplished in weapons, that fierce bowman of immeasurable energy, that
cruel and terrible hero, that great resister of enemies, viz.,
Dhananjaya. The immeasurable Ocean, that lord of all waters, rusheth with
fierce impetuosity for overwhelming innumerable creatures. The continent,
however, holds and checks him. Today, in this world, I will resist in
fight the son of Kunti, that foremost of all drawers of the bow-string,
while he will be engaged in ceaselessly shooting his countless shafts
equipped with goodly wings, destructive of heroes, capable of penetrating
into every limb and none of which becomes futile. Like the continent
resisting the Ocean, I will today resist that mightiest of the mighty,
that great warrior possessing the highest weapons, that hero like unto
the Ocean's self of far-reaching arrows, fierce, and having shafts for
his waves, while he will be engaged in overwhelming (hostile) kings.
Behold today the fierce battle I fight with him that hath no equal, I
think, among men wielding the bow, and that would vanquish the very gods
united with the Asuras. Exceedingly proud is that son of Pandu. Desirous
of battle he will approach me with his mighty and super-human weapons.
Baffling his weapons with my own weapons in battle, I shall today
overthrow that Partha with my own excellent shafts. Scorching his foes
like the Sun endued with fiery rays, and blazing with flame like that
dispeller of the darkness, I shall, like a mass of clouds, completely
shroud Dhananjaya today with my shafts. Like the clouds extinguishing a
blazing fire of great energy and smoke-mixed flames, that seems ready to
consume the whole Earth, I shall, with my showers of arrows, extinguish
the son of Kunti in battle. With my broad-headed shafts I shall still the
son of Kunti, that terrible snake of virulent poison, that is exceedingly
difficult of being captured, that is endued with keen fangs, that is even
like a blazing fire that flames up in wrath, and that always consumes his
foes. Like Himavat bearing the mighty, all-crushing, fierce and smiting
god of wind, I shall, without moving, bear the angry and vindictive
Dhananjaya. I shall resist in battle Dhananjaya, that foremost of all
wielders of bows in the world, that hero in fight, that warrior who is
always in the van and who is competent to meet all foes, that car-warrior
who is conversant with all car-tracks. Today I shall fight in battle with
that person who hath, I think, no equal among men wielding the bow and
who conquered the entire Earth. What other man desirous of saving his
life, except myself, will fight with that Savyasaci, who vanquished all
creatures including the very gods in the country called Khandava? Arjuna
is proud; his weapons strike deep; he is endued with great lightness of
hands; he is conversant with steeds; he agitates vast hosts; he is
regarded an Atiratha. Though such, I shall yet, with my sharp shafts,
strike his head from off his trunk today. O Shalya, ever keeping Death or
victory in battle before me, I shall today fight with Dhananjaya. There
is none else save myself that would on a single car fight with that
Pandava who resembles the destroyer himself. I myself will gladly speak
of the prowess of Phalguna in the midst of an assembly of kshatriyas. Why
however, dost thou, a fool as thou art and of foolish understanding,
speak to me of Phalguna's prowess? Thou art a doer of disagreeable deeds.
Thou art cruel and mean and being thyself unforgiving, thou art a
detractor of one that is forgiving. I can slay a hundred persons like
thee, but I forgive thee in consequence of my forgiving disposition,
owing to the exigency of the times. Thou art of sinful deeds. Like a fool
thou hast, for the sake of Pandu's son, rebuked me and told me many
disagreeable things. Crooked-hearted as thou art, thou hast said all
these words unto me, that am of a sincere heart. Cursed art thou for thou
art an injurer of friends,--of friends, because friendship is
seven-paced. Terrible is the hour that is now passing. Duryodhana hath
himself come to battle. I am solicitous of seeing his purposes achieved.
Thou, however, art acting in such a way that it shows thee to have no
friendship (for the Kuru king)! He is a friend who shows affection for
another, who gladdens another, who makes himself agreeable to another,
who protects another, who honours another, and who rejoices in the joys
of another. I tell thee that I have all those attributes, and the king
himself knows all this. He, on the other hand, that destroys, chastises,
sharpens his weapons, injures, causes us to sigh, makes us cheerless, and
wrongs us in diverse ways, is a foe. All these attributes are to be found
in thee and thou discoverest all of them in me. For the sake of
Duryodhana, for the sake of doing what is agreeable to thee, for the sake
of victory, for the sake of myself, and for the sake of God himself, I
will with vigorous exertion, fight with Partha and Vasudeva. Witness
today my feats. Behold today my excellent weapons, my brahmastra and
other celestial weapons, as also those that are human. I will today slay
that hero of fierce prowess, like an exceedingly infuriate elephant
slaying an infuriate compeer. I shall, by my mind alone, hurl today at
Partha, for my victory, that weapon of immeasurable energy, called the
brahmastra. Arjuna will never be able to escape that weapon, if only the
wheels of my car do not sink into the Earth in battle today. Know this, O
Shalya, that I would not take fright at Yama himself armed with his rod,
or Varuna himself armed with his noose, or Kuvera himself armed with his
mace, or Vasava himself armed with the thunderbolt, or at any other foe
whatever that may approach for slaying me. Therefore, I have no fear from
Partha, nor from Janardana. On the other hand, I shall encounter them
both in today's destructive battle. Once on a time, while wandering for
the sake of practising weapons on my bow called Vijaya, O king, I had, by
shooting many fierce shafts of terrible forms, heedlessly struck the calf
of a (brahmana's) homa cow with one of those shafts, and unwillingly
killed it white it was wandering in a solitary forest. The brahmana then
addressed me, saying, 'Since, becoming insensate, thou hast slain the
offspring of my homa cow, the wheel (of thy car) will sink into the Earth
while at the time of battle fear will enter thy heart.' From these words
of the brahmana I am experiencing great fear. These kings of the Lunar
race that are lords of (other people's) weal and woe, offered to give
that brahmana a 1,000 kine and 600 bovine bulls. With even such a gift, O
Shalya, the brahmana would not be gratified, O ruler of the Madras. I was
then for giving him seven hundred elephants of large tusks and many
hundred of slaves male and female. That foremost of brahmana would not
still be gratified. Collecting next full 14,000 kine, each black in hue
and having a white calf I was still unable to obtain the grace of that
best of brahmana. A wealthy mansion full of every object of desire, in
fact, whatever wealth I had, I wished to give him with due worship, but
he refused to accept the gift. Unto me then that had offended and that
had begged so importunately for his pardon, the brahmana said, 'That
which, O Suta, hath been uttered by me is sure to happen. It cannot be
otherwise. A false speech would destroy creatures, and sin also would be
mine. Therefore, for the preservation of virtue I do not venture to speak
what is false. Do not, again, destroy the means of a brahmana's support.
There is none in the world that would be able to falsify my speech.
Accept those words. It will be thy atonement (for the sin of having slain
a calf).' Though rebuked by thee, still for friendship's sake, I have
disclosed to thee all this. I know thee that art rebuking me thus. Be
silent now, and hear what I will presently say.'"



43

"Sanjaya said, 'That chastiser of foes, viz., the son of Radha, thus
silencing the ruler of the Madras, once more addressed him, O monarch,
saying these words, "In answer to that which, O Shalya, thou hast said
unto me by way of instance, I tell thee that I am incapable of being
frightened by thee in battle with thy words. If all the gods themselves
with Vasava would fight with me, I would not still feel any fear, what
need be said then of my fears from Pritha and Keshava? I am incapable of
being frightened by means of words alone. He, O Shalya, whom thou wouldst
be able to frighten in battle is some other person (and not myself)! Thou
hast spoken many bitter words to me. Therein lieth the strength of a
person that is low. Incapable of speaking of my merits, thou sayst many
bitter things, O thou of wicked heart; Karna was never born, O Madraka,
for fear in battle. On the other hand, I was born for displaying valour
as also for achieving glory for my own self. For the sake of my
friendship for thee, for my affection, and for thy being an ally,--for
these three reasons thou still livest, O Shalya. Important is the task
that has now to be done for king Dhritarashtra. That task, O Shalya,
depends on me. For this, thou livest a moment. Before this, I made a
compact with thee that any disagreeable speeches thou mightest utter
would be pardoned by me. That compact should be observed. It is for this
that thou livest, O Madraka. Without a 1,000 Salyas I would vanquish my
foes. He that injureth a friend is sinful. It is for this that thou
livest for the present.'"



44

"'Shalya said, "These, O Karna, are ravings that thou utterest regarding
the foe. As regards myself without a 1,000 Karnas I am able to vanquish
the foe in battle.'"

"Sanjaya continued, 'Unto the ruler of Madras, of harsh features, who was
saying such disagreeable things unto Karna, the latter once more said
words that were twice bitter.

"'Karna said, "Listen with devoted attention to this, O ruler of the
Madras, that was heard by me while it was recited in the presence of
Dhritarashtra. In Dhritarashtra's abode the brahmanas used to narrate the
accounts of diverse delightful regions and many kings of ancient times. A
foremost one among brahmanas, venerable in years while reciting old
histories, said these words, blaming the Vahikas and Madrakas, 'One
should always avoid the Vahikas, those impure people that are out of the
pale of virtue, and that live away from the Himavat and the Ganga and
Sarasvati and Yamuna and Kurukshetra and the Sindhu and its five
tributary rivers. I remember from the days of my youth that a
slaughter-ground for kine and a space for storing intoxicating spirits
always distinguish the entrances of the abodes of the (Vahika) kings. On
some very secret mission I had to live among the Vahikas. In consequence
of such residence the conduct of these people is well known to me. There
is a town of the name of Sakala, a river of the name of Apaga, and a clan
of the Vahikas known by the name of the Jarttikas. The practices of these
people are very censurable. They drink the liquor called Gauda, and eat
fried barley with it. They also eat beef with garlic. They also eat cakes
of flour mixed with meat, and boiled rice that is bought from others. Of
righteous practices they have none. Their women, intoxicated with drink
and divested of robes, laugh and dance outside the walls of the houses in
cities, without garlands and unguents, singing while drunk obscene songs
of diverse kinds that are as musical as the bray of the ass or the bleat
of the camel. In intercourse they are absolutely without any restraint,
and in all other matters they act as they like. Maddened with drink, they
call upon one another, using many endearing epithets. Addressing many
drunken exclamations to their husbands and lords, the fallen women among
the Vahikas, without observing restrictions even on sacred days, give
themselves up to dancing. One of those wicked Vahikas,--one that is, that
lived amongst those arrogant women,--who happened to live for some days
in Kurujangala, burst out with cheerless heart, saying, "Alas, that
(Vahika) maiden of large proportions, dressed in thin blankets, is
thinking of me,--her Vahika lover--that is now passing his days in
Kurujangala, at the hour of her going to bed." Crossing the Sutlej and
the delightful Iravati, and arriving at my own country, when shall I cast
my eyes upon those beautiful women with thick frontal bones, with blazing
circlets of red arsenic on their foreheads, with streaks of jet black
collyrium on their eyes, and their beautiful forms attired in blankets
and skins and themselves uttering shrill cries! When shall I be happy, in
the company of those intoxicated ladies amid the music of drums and
kettle-drums and conchs sweet as the cries of asses and camels and mules!
When shall I be amongst those ladies eating cakes of flour and meat and
balls of pounded barley mixed with skimmed milk, in the forests, having
many pleasant paths of Sami and Pilu and Karira! When shall I, amid my
own countrymen, mustering in strength on the high-roads, fall upon
passengers, and snatching their robes and attires beat them repeatedly!
What man is there that would willingly dwell, even for a moment amongst
the Vahikas that are so fallen and wicked, and so depraved in their
practises?' Even thus did that brahmana describe the Vahikas of base
behaviour, a sixth of whose merits and demerits is thine, O Shalya.
Having said this, that pious brahmana began once more to say what I am
about to repeat respecting the wicked Vahikas. Listen to what I say, 'In
the large and populous town of Sakala, a Rakshasa woman used to sing on
every fourteenth day of the dark fortnight, in accompaniment with a drum,
"When shall I next sing the songs of the Vahikas in this Sakala town,
having gorged myself with beef and drunk the Gauda liquor? When shall I
again, decked in ornaments, and with those maidens and ladies of large
proportions, gorge upon a large number of sheep and large quantities of
pork and beef and the meat of fowls and asses and camels? They who do not
eat sheep live in vain!"' Even thus, O Shalya, the young and old, among
the inhabitants of Sakala, intoxicated with spirits, sing and cry. How
can virtue be met with among such a people? Thou shouldst know this. I
must, however, speak again to thee about what another brahmana had said
unto us in the Kuru court, 'There where forests of Pilus stand, and those
five rivers flow, viz., the Satadru, the Vipasa, the Iravati, the
Candrabhaga, and the Vitasa and which have the Sindhu for their sixth,
there in those regions removed from the Himavat, are the countries called
by the name of the Arattas. Those regions are without virtue and
religion. No one should go thither. The gods, the pitris, and the
brahmanas, never accept gifts from those that are fallen, or those that
are begotten by Shudras on the girls of other castes, or the Vahikas who
never perform sacrifices and are exceedingly irreligious.' That learned
brahmana had also said in the Kuru court, 'The Vahikas, without any
feelings of revulsion, eat of wooden vessels having deep stomachs and
earthen plates and vessels that have been licked by dogs and that are
stained with pounded barley and other corn. The Vahikas drink the milk of
sheep and camels and asses and eat curds and other preparations from
those different kinds of milk. Those degraded people number many bastards
among them. There is no food and no milk that they do not take. The
Aratta-Vahikas that are steeped in ignorance, should be avoided.' Thou
shouldst know this, O Shalya. I must, however, again speak to thee about
what another brahmana had said unto me in the Kuru court, 'How can one go
to heaven, having drunk milk in the town called Yugandhara, and resided
in the place called Acyutasthala, and bathed in the spot called
Bhutilaya? There where the five rivers flow just after issuing from the
mountains, there among the Aratta-Vahikas, no respectable person should
dwell even for two days. There are two Pishacas named Vahi and Hika in
the river Vipasa. The Vahikas are the offspring of those two Pishacas.
They are not creatures created by the Creator. Being of such low origin,
how can they be conversant with the duties ordained in the scriptures?
The Karashakas, the Mahishakas, the Kalingas, the Keralas, the
Karkotakas, the Virakas, and other peoples of no religion, one should
always avoid.' Even thus did a Rakshasa woman of gigantic hips speak unto
a brahmana who on a certain occasion went to that country for bathing in
a sacred water and passed a single night there. The regions are called by
the name of Arattas. The people residing there are called the Vahikas.
The lowest of brahmanas also are residing there from very remote times.
They are without the Veda and without knowledge, without sacrifice and
without the power to assist at other's sacrifices. They are all fallen
and many amongst them have been begotten by Shudras upon other peoples'
girls. The gods never accept any gifts from them. The Prasthalas, the
Madras, the Gandharas, the Arattas, those called Khasas, the Vasatis, the
Sindhus and the Sauviras are almost as blamable in their practices.'"



45

"'Karna continued, "Thou shouldst know all this, O Shalya. I shall
however, again speak unto thee. Listen with close attention to what I
say. Once on a time a brahmana came to our house as a guest. Observing
our practices he became highly gratified and said unto us, 'I dwelt for a
long time on a peak of the Himavat quite alone. Since then I have seen
diverse countries following diverse religions. Never, however, have I
seen all the people of a country act unrighteously. All the races I have
met will admit that to be true religion which has been declared by
persons conversant with the Vedas. Travelling through various countries
following various religions, I at last, O king, came among the Vahikas.
There I heard that one at first becomes a brahmana and then he becomes a
kshatriya. Indeed, a Vahika would, after that, become a Vaishya, and then
a Shudra, and then a barber. Having become a barber, he would then again
become a brahmana. Returning to the status of a brahmana, he would again
become a slave. One person in a family becomes a brahmana: all the
others, falling off from virtue, act as they like. The Gandharas, the
Madrakas, and the Vahikas of little understanding are even such. Having
travelled through the whole world I heard of these practices, destructive
of virtue, of these sinful irregularities amongst the Vahikas.' Thou
shouldst know all this, O Shalya. I shall, however, again speak to thee
about those ugly words that another said unto me regarding the Vahikas.
In former days a chaste woman was abducted by robbers (hailing) from
Aratta. Sinfully was she violated by them, upon which she cursed them,
saying, 'Since ye have sinfully violated a helpless girl who am not
without a husband, therefore, the women of your families shall all become
unchaste. Ye lowest of men, never shall ye escape from the consequences
of this dreadful sin.' It is for this, O Shalya, that the sisters' sons
of the Arattas, and not their own sons, become their heirs. The Kauravas
with the Pancalas, the Salwas, the Matsyas, the Naimishas, the Koshalas,
the Kasapaundras, the Kalingas, the Magadhas, and the Cedis who are all
highly blessed, know what the eternal religion is. The wicked even of
these various countries know what religion is. The Vahikas, however, live
without righteousness. Beginning with the Matsyas, the residents of the
Kuru and the Pancala countries, the Naimishas as well and the other
respectable peoples, the pious among all races are conversant with the
eternal truths of religion. This cannot be said of the Madrakas and the
crooked-hearted race that resides in the country of the five rivers.
Knowing all these things, O king, hold thy tongue, O Shalya, like one
deprived of utterance, in all matters connected with religion and virtue.
Thou art the protector and king of that people, and, therefore, the
partaker of sixth part of their merits and demerits. Or perhaps, thou art
the partaker of a sixth part of their demerits only, for thou never
protectest them. A king that protects is a sharer in the merits of his
subjects. Thou art not a sharer in their merits. In days of yore, when
the eternal religion was reverenced in all countries, the Grandsire,
observing the practices of the country of the five rivers, cried fie on
them. When even in the krita age, Brahman had censured the practices of
those fallen people of evil deeds who were begotten by Shudras on others'
wives, what would you now say to men in the world? Even thus did the
Grandsire condemn the practices of the country of the five waters. When
all people were observant of the duties of their respective orders, the
Grandsire had to find fault with these men. Thou shouldst know all this,
O Shalya. I shall, however, again speak to thee. A Rakshasa of the name
of Kalmashapada, while plunging in a tank, said, 'Eleemosynation is a
kshatriya's dirt, while the non-observance of vows is a brahmana's dirt.
The Vahikas are the dirt of the Earth, and the Madra women are the dirt
of the whole female sex. While sinking in the stream, a king rescued the
Rakshasa. Asked by the former, the latter gave this answer. I will recite
it to you. Listen to me. 'The mlecchas are the dirt of mankind: the
oilmen are the dirt of the Mlecchas; eunuchs are the dirt of oilmen; they
who avail of the priestly ministrations of Kshatriyas, in their
sacrifices, are the dirt of eunuchs. The sin of those again that have the
last-named persons for their priests, of also of the Madrakas, shall be
thine if thou do not abandon me.' Even this was declared by the Rakshasa
to be the formula that should be used for curing a person possessed by a
Rakshasa or one killed by the energy of a poison. The words that follow
are all very true. The Pancalas observe the duties enjoined in the Vedas;
the Kauravas observe truth; the Matsyas and the Surasenas perform
sacrifices, the Easterners follow the practices of the Shudras; the
Southerners are fallen; the Vahikas are thieves; the Saurashtras are
bastards. They that are defiled by ingratitude, theft, drunkenness,
adultery with the wives of their preceptors, harshness of speech,
slaughter of kine, lustful wanderings during the night out of home, and
the wearing of other people's ornaments,--what sin is there that they do
not incur? Fie on the Arattas and the people of the country of the five
rivers! Commencing with the Pancalas, the Kauravas, the Naimishas, the
Matsyas,--all these,--know what religion is. The old men among the
Northerners, the Angas, the Magadhas, (without themselves knowing what
virtue is) follow the practices of the pious. Many gods, headed by Agni,
dwell in the East. The pitris dwell in the South that is presided over by
Yama of righteous deeds. The West is protected by the mighty Varuna who
overlooks the other gods there. The north is protected by the divine Soma
along with the Brahmanas. So Rakshasas and Pishacas protect the Himavat,
the best of mountains. The Guhyakas, O great king, protect the mountains
of Gandhamadana. Without doubt, Vishnu, otherwise, called Janardana,
protects all creatures. (For all that the Vahikas have no especial
protectors among the gods). The Magadhas are comprehenders of signs; the
Koshalas comprehend from what they see; the Kurus and the Pancalas
comprehend from a half-uttered speech; the Salwas cannot comprehend till
the whole speech is uttered. The Mountaineers, like the Sivis, are very
stupid. The Yavanas, O king, are omniscient; the Suras are particularly
so. The mlecchas are wedded to the creations of their own fancy. Other
peoples cannot understand. The Vahikas resent beneficial counsels; as
regards the Madrakas there are none amongst those (mentioned above.)
Thou, O Shalya, art so. Thou shouldst not reply to me. The Madrakas are
regarded on Earth as the dirt of every nation. So the Madra woman is
called the dirt of the whole female sex. They that have for their
practices the drinking of spirits, the violation of the beds of their
preceptors, the destruction of the embryo by procuring miscarriage, and
the robbing of other people's wealth, there is no sin that they have not.
Fie on the Arattas and the people of the country of the five rivers.
Knowing this, be silent. Do not seek to oppose me. Do not let me slay
Keshava and Arjuna, having slain thee first.'"

"'Shalya said, "The abandonment of the afflicted and the sale of wives
and children are, O Karna, prevalent amongst the Angas whose king thou
art. Recollecting those faults of thine that Bhishma recited on the
occasion of the tale of Rathas and Atirathas, drive away thy wrath. Do
not be angry. Brahmanas may be found everywhere; Kshatriyas may be found
everywhere; so also Vaishyas and Shudras, O Karna, women of chastity and
excellent vows may also be found everywhere. Everywhere men take delight
in jesting with men and wounding one another. Lustful men also may be
found everywhere. Everyone on every occasion can command skill in
speaking of the faults of others. No one, however, knows his own faults,
or knowing them, feels shame. Everywhere are kings devoted to their
respective religions, and employed in chastising the wicked. Everywhere
may be found virtuous men. It cannot be, O Karna, that all the people of
a country are sinful. There are men in many countries that surpass the
very gods by their behaviour.'"

"Sanjaya continued, 'Then king Duryodhana stopped Karna and Shalya (from
going on with their wordy warfare), addressing the son of Radha as a
friend, and beseeching Shalya with joined hands, Karna, O sire, was
quieted by thy son and forbore saying anything more. Shalya also then
faced the enemy. Then Radha's son, smiling, once more urged Shalya,
saying, "Proceed."'"



46

"Sanjaya said, 'Beholding then that unrivalled array of the Parthas made
by Dhrishtadyumna which was capable of resisting all hostile armies,
Karna proceeded, uttering leonine shouts and causing his car to produce a
loud rattle. And he made the Earth to tremble with the loud din of
musical instruments. And that chastiser of foes, that hero in battle,
seemed to tremble in rage. Duly disposing his own troops in
counter-array, O bull of Bharata's race, that hero of great energy made a
great slaughter of the Pandava forces like Maghavat slaughtering the
Asura host. Striking Yudhishthira then with many arrows, he placed the
eldest son of Pandu to his right.'

"Dhritarashtra said, 'How, O Sanjaya, did the son of Radha dispose his
forces in counter array to all the Pandavas headed by Dhristadyumna and
protected by Bhimasena, viz., all those great bowmen invincible by the
very gods? Who, O Sanjaya, stood in the wings and the further wings of
our army? Dividing themselves properly, how were the warriors stationed?
How also did the sons of Pandu dispose their army in counter-array to
mine? How also did that great and awful battle commence? Where was
Vibhatsu when Karna proceeded against Yudhishthira? Who could succeed in
assailing Yudhishthira in the presence of Arjuna? That Arjuna who had
vanquished, single-handed in former days, all creatures at Khandava, who
else that is desirous of life, save the son of Radha, would fight with
him?'

"Sanjaya said, 'Hear now of the formation of the arrays, the manner in
which Arjuna came and how the battle was fought by both sides surrounding
their respective kings. Sharadvata's son Kripa, O king, and the Magadhas
endued with great activity, and Kritavarma of Satwata race, took up their
position in the right wing. Shakuni, and the mighty car-warrior Uluka,
standing on the right of these, and accompanied by many fearless Gandhara
horsemen armed with bright lances, and many mountaineers difficult to
defeat, numerous as flights of locusts, and grimlooking as Pishacas,
protected the (Kaurava) army. 34,000 unreturning cars of the samsaptakas,
mad with desire of battle, with thy sons in their midst, and all desirous
of slaying Krishna and Arjuna, protected the left side (of the Kaurava
army). On their left, the Kambojas, the Sakas, and the Yavanas, with cars
and horse and foot, at the command of the Suta's son, stood, challenging
Arjuna and the mighty Keshava. In the centre, at the head of that host,
stood Karna, clad in armour with beautiful coat of mail and adorned with
Angadas and garlands, for protecting that point. Supported by his own
angry sons, that foremost of all wielders of weapons, that hero, shone
resplendent at the head of the army as he drew his bow repeatedly. The
mighty-armed Duhshasana, possessed of the effulgence of the sun or fire
with tawny eyes and handsome features, riding on the neck of a huge
elephant, surrounded by many troops, and stationed at the rear of the
army gradually approached for fight. Behind him came Duryodhana himself,
O monarch, protected by his uterine brothers riding on beautiful steeds
and cased in beautiful mail. Protected by the united Madrakas and the
Kekayas of exceeding energy, the king, O monarch, looked resplendent like
Indra of a hundred sacrifices when surrounded by the celestials.
Ashvatthama and the other foremost of mighty car-warriors, and many
ever-infuriate elephants shedding temporal secretions like the very
clouds and ridden by brave Mlecchas, followed behind that car-force.
Decked with triumphal standards and blazing weapons, those huge
creatures, ridden by warriors skilled in fighting from their backs,
looked beautiful like hills overgrown with trees. Many thousands of brave
and unreturning warriors, armed with axes and swords, became the
footguards of those elephants. Gorgeously decked with horsemen and
car-warriors and elephants, that foremost of arrays looked exceedingly
beautiful like the array of the celestials or of the Asuras. That great
array, formed according to the scheme of Brihaspati by its commander,
well-versed in ways of battle, seemed to dance (as it advanced) and
struck terror into the hearts of foes. Like ever-appearing clouds in the
season of rains, foot-soldiers and horsemen and car-warriors and
elephants, longing for battle began to issue from the wings and further
wings of that array. Then king Yudhishthira, beholding Karna at the head
of the (hostile) army, addressed Dhananjaya, that slayer of foes, that
one hero in the world, and said these words, "Behold, O Arjuna, the
mighty array formed by Karna in battle. The hostile force looks
resplendent with its wings and further wings. At sight of this vast
hostile force, let such measures be adopted that it may not vanquish us.'
Thus addressed by the king, Arjuna replied with joined hands, 'Everything
will be done as thou sayest. Nothing will be otherwise. I will, O
Bharata, do that by which the destruction of the enemy may be compassed.
By slaying their foremost of warriors, I will achieve their destruction."

"'Yudhishthira said, "With that view, do thou proceed against the son of
Radha, and let Bhimasena proceed against Suyodhana, Nakula against
Virshasena, Sahadeva against the son of Subala, Satanika against
Duhshasana, that bull amongst the Sinis, viz., Satyaki, against the son
of Hridika, and Pandya against the son of Drona. I myself will fight with
Kripa. Let the sons of Draupadi with Shikhandi amongst them, proceed
against the rest of the Dhartarashtras. Let the other warriors of our
army encounter our other foes.'"

"Sanjaya continued, 'Thus addressed by Yudhishthira the just, Dhananjaya
saying, "So be it," ordered his troops (to do the needful) and himself
proceeded to the head of the army. That car for which the Leader of the
universe, viz., Agni, who derives his effulgence from Brahman, became the
steeds, that car which was known amongst the gods as belonging to Brahman
because it sprang first from Brahman himself, that car which in days of
old had successively borne Brahman and Ishana and Indra and Varuna one
after another, riding on that primeval car, Keshava and Arjuna now
proceeded to battle. Beholding that advancing car of wonderful aspect,
Shalya once more said unto Adhiratha's son, that warrior of great energy
in battle, these words "Yonder comes that car having white steeds yoked
unto it and owning Krishna for its driver, that vehicle incapable of
being resisted by all the troops, like the inevitable fruit of work.
There comes the son of Kunti, slaughtering his foes along the way,--he,
that is, about whom thou hadst been enquiring. Since tremendous is the
uproar that is being heard, deep as the roar of the clouds, it is,
without doubt, those high-souled ones, viz., Vasudeva and Dhananjaya.
Yonder ascends a cloud of dust that overspreads the welkin like a canopy.
The whole Earth, O Karna, seems to tremble, cut deep by the circumference
of Arjuna's wheels. These violent winds are blowing on both sides of thy
army. These carnivorous creatures are yelling aloud and these animals are
uttering fearful cries. Behold, O Karna, the terrible and portentous Ketu
of vapoury form, making the hair to stand on end, hath appeared, covering
the Sun. Behold, diverse kinds of animals, all around in large packs, and
many mighty wolves and tigers are looking at the Sun. Behold those
terrible Kankas and those vultures, assembled together in thousands,
sitting with faces towards one another, in seeming discourse. Those
coloured yak-tails attached to thy great car are waving unquietly. Thy
standard also is trembling. Behold these thy beautiful steeds, of huge
limbs and great speed resembling that of soaring birds, are also
quivering. From these portents, it is certain that kings, in hundreds and
thousands, O Karna, deprived of life, will lie down on the ground for
eternal sleep. The loud uproar of conchs, making the hair to stand on
end, is being heard. The sound also of drums and cymbals, O son of Radha,
is being heard on all sides, as also the whizz of diverse kinds of
arrows, and the din made by cars and steeds and men. Listen also, O
Karna, to the loud twang produced by the bow-strings of high-souled
warriors. Behold, O Karna, those banners of Arjuna, that are equipped
with rows of bells, and decked with golden moons and stars. Made by
skilful artists out of cloths embroidered with gold and of diverse hues,
they are blazing with resplendence on Arjuna's car as they are shaken by
the wind, like flashes of lightning in a mass of clouds. Behold those
(other) banners producing sharp sounds as they wave in the air. Those
car-warriors of the high-souled Pancalas, with flag-decked standards on
their vehicles, are looking resplendent, O Karna, like the very gods on
their celestial cars. Behold the heroic son of Kunti, the unvanquished
Vibhatsu (Arjuna) with that foremost of apes on his standard, advancing
for the destruction of the foe. There, on the top of Partha's standard,
is to be seen that terrible ape, that enhancer of the fears of foes,
attracting the gaze (of warriors) from every side. The discus, the mace,
the bow called Saranga and the conch (called Panchajanya) of the
intelligent Krishna, as also his gem Kaustubha, look exceedingly
beautiful in him. The wielder of Saranga and the mace, viz., Vasudeva, of
great energy, cometh, urging those white steeds endued with the fleetness
of the wind. Yonder twangs Gandiva, drawn by Savyasaci. Those whetted
shafts, sped by that strong-armed hero, are destroying his enemies. The
Earth is strewn with the heads of unretreating kings, with faces
beautiful as the moon at full, and decked with large and expansive eyes
of coppery hue. There the arms, looking like spiked maces, with weapons
in grasp, and smeared with excellent perfumes, of warriors delighting in
battle and contending with uplifted weapons, are falling. Steeds with
eyes, tongues, and entrails drawn out along with their riders, are
falling and fallen and deprived of life lie prostrate on the Earth. Those
lifeless elephants huge as mountain summits, torn, mangled, and pierced
by Partha, are falling down like veritable hills. Those cars, looking
like the changeful forms of vapour in the sky, with their royal riders
slain, are falling down like the celestial cars of the denizens of heaven
upon the exhaustion of the latter's merits. Behold, the army is
exceedingly agitated by the diadem-decked Arjuna, like herds of countless
cattle by a maned lion. There the Pandava heroes, advancing for the
attack, are slaying kings and large numbers of elephants and steeds and
car-warriors and foot-soldiers of thy army engaged in battle. There
Partha, shrouded (by friends and foes and weapons and dust) is not to be
seen, like the Sun shrouded by clouds. Only the top of his standard may
be seen and the twang of his bow-string may be heard. Thou art sure, O
Karna, to behold today that hero of white steed with Krishna for his
driver, engaged in slaughtering his foes in battle. Thou art sure of
beholding him about whom thou hadst been enquiring. Today, O Karna, thou
art sure to behold those two tigers among men, both of red eyes, both
chastisers of foes, viz., Vasudeva and Arjuna, stationed on the same car.
If, O son of Radha, thou succeedest in slaying him that hath Keshava for
his driver and Gandiva for his bow, then thou shalt be our king.
Challenged by the samsaptakas, Partha now proceedeth against them. That
mighty warrior is engaged in making a great slaughter of his foes in
battle." Unto the ruler of the Madras who was saying so, Karna, in rage,
said, "Behold, Partha is assailed on all sides by the angry samsaptakas.
Like the Sun shrouded by the clouds, Partha is no longer visible.
Plunged, into that ocean of warriors, O Shalya, Arjuna is sure to perish."

"'Shalya said, "Who is there that would slay Varuna with water, or quench
fire with fuel? Who is there that would seize the wind, or drink off the
ocean? I regard thy act of afflicting Partha to be even such. Arjuna is
incapable of being vanquished in battle by the very gods and the Asuras
united together and having Indra himself at their head. Or, suffer
thyself to be gratified, and be of easy mind, having said those words
(about thy capacity to slay Partha) Partha cannot be conquered in battle.
Accomplish some other purpose thou mayst have in thy mind. He that would
uplift this Earth on his two arms, or burn all creatures in wrath, or
hurl the gods from heaven, may vanquish Arjuna in battle. Behold that
other heroic son of Kunti, viz., Bhima, who is never fatigued with
exertion, blazing with resplendence, mighty-armed, and standing like
another Meru. With wrath ever kindled and longing for revenge, Bhima of
great energy stands there desirous of victory in battle, and remembering
all his injuries. There that foremost of virtuous men, viz., king
Yudhishthira the just, that subjugator of hostile towns, stands difficult
of being resisted by foes in battle. There stand those two tigers among
men, the twin Ashvinis, the two uterine brothers Nakula and Sahadeva,
both invincible in battle. Yonder may be seen the five sons of Krishna,
that have the features of Pancala princes. All of them, equal to Arjuna
in battle, are standing, desirous of fight. There the sons of Drupada,
headed by Dhristadyumna, swelling with pride and energy,--heroes endued
with great energy,--have taken up their stand. There, that foremost one
among the Satwatas, viz., Satyaki, irresistible like Indra, advanceth
against us, from desire of fight, like the destroyer himself in wrath
before our eyes." While those two lions among men were thus addressing
each other, the two armies mingled fiercely in battle, like the currents
of the Ganga and Yamuna.'"



47

"Dhritarashtra said, 'When the two armies, duly arrayed, thus mingled
with each other for battle, O Sanjaya, how did Partha assail the
samsaptakas, and how Karna assail the Pandavas? Tell me the incidents of
the battle in detail, for thou art skilled in narration. Listening to the
accounts of the prowess of heroes in battle, I am never satiated.'

"Sanjaya said, 'Observing the vast hostile force stationed in that
manner, Arjuna arrayed his troops in proper form, in consequence of the
evil policy of thy son. The vast Pandava force then, teeming with
horsemen and elephants and foot-soldiers and cars, and headed by
Dhrishtadyumna, looked exceedingly magnificent. With his steeds white as
pigeons, the son of Prishata, equal in splendour to the Sun or the Moon,
armed with bow, looked resplendent like Death himself in embodied form.
The sons of Draupadi, desirous of battle, stood by the side of the son of
Prishata. They were clad in excellent coats of mail, and armed with
excellent weapons, and all of them were endued with the prowess of
tigers. Possessed of effulgent bodies, they followed their maternal uncle
like the stars appearing with the Moon. Beholding the samsaptakas
standing in array, Arjuna, with wrath excited, rushed against them,
drawing his bow Gandiva. The samsaptakas then, desirous of slaying
Arjuna, rushed against Partha, firmly resolved on victory, and making
death their goal. That brave host of heroes, teeming with men, steeds,
infuriate elephants, and cars, began very quickly to afflict Arjuna.
Their encounter with Kiritin (Arjuna) became exceedingly furious. That
encounter resembled the one that took place between Arjuna and the
Nivatakavachas, as we have heard. Partha cut off cars and steeds and
standards and elephants and foot-soldiers engaged in fight, with shafts
and bows and swords and discs and battle axes, and uplifted arms with
weapons in grasp, and the heads also of foes, by thousands upon
thousands. The samsaptakas, regarding the car of Partha sunk in that deep
vortex of warriors, uttered loud roars. Partha, however, slaying all his
foes in front, slew those that stood further off, and then those that
were on his right and his back, like Rudra himself in rage slaughtering
all created things endued with life. The encounter that took place when
the Pancalas, the Cedis, and the Srinjayas faced thy troops was
exceedingly fierce. Kripa and Kritavarma, and Shakuni the son of Subala,
those heroes difficult of defeat in battle, accompanied by troops that
were all cheerful, themselves filled with rage, and capable of smiting
down thick ranks of cars, fought with the Koshalas, the Kasis, the
Matsyas, the Karusas, the Kaikayas, and the Surasenas, all of whom were
possessed of great courage. That battle fraught with great slaughter and
destructive of body, life and sins, became conducive to fame, heaven, and
virtue, in respect of the Kshatriya, the Vaishya, and the Shudra heroes
that were engaged in it. Meanwhile the Kuru king Duryodhana with his
brothers, O bull of Bharata's race, and supported by many Kuru heroes and
many mighty Madraka car-warriors, protected Karna while the latter was
engaged in battle with the Pandavas, the Pancalas, the Cedis, and
Satyaki. Destroying that vast division with his sharp arrows, and
crushing many foremost of car-warriors Karna succeeded in afflicting
Yudhishthira. Cutting off the armour, the weapons, and the bodies of
thousands of foes and slaying his foes by thousands and sending them to
heaven and making them earn great fame, Karna caused his friends great
joy. Thus, O sire, that battle destructive of men, steeds, and cars,
between the Kurus and the Srinjayas, resembled the battle between the
gods and the Asuras of old.'"



48

"Dhritarashtra said, 'Tell me, O Sanjaya, how Karna, having caused a
great slaughter penetrated into the midst of the Pandava troops, and
struck and afflicted king Yudhishthira. Who were those foremost of heroes
among the Parthas that resisted Karna? Who were they whom Karna crushed
before he could succeed in afflicting Yudhishthira?'

"Sanjaya said, 'Beholding the Parthas headed by Dhrishtadyumna stationed
for battle, that crusher of foes, viz., Karna, rushed impetuously against
the Pancalas. Like swans rushing towards the sea, the Pancalas, longing
for victory, rushed as quickly against that high-souled warrior advancing
to the encounter. Then the blare of thousands of conchs, as if piercing
the heart by its shrillness, arose from both hosts, and the fierce peal
also of thousands of drums. The sound also of diverse musical instruments
and the noise made by elephants and steeds and cars, and the leonine
shouts of heroes, that arose there, became exceedingly awful. It seemed
that the whole Earth with her mountains and trees and oceans, the entire
welkin covered with wind-tossed clouds, and the whole firmament with the
Sun, the Moon, and the stars, trembled with that sound. All creatures
regarded that noise to be even such and became agitated. Those amongst
them that were endued with little strength fell dead. Then Karna, excited
with great wrath, quickly invoking his weapons, began to smite the
Pandava army like Maghavat smiting the army of the Asuras. Penetrating
then into the Pandava host and shooting his arrows, Karna slew seven and
seventy foremost of warriors among the Prabhadrakas. Then that foremost
of car-warriors, with five and twenty sharp shafts equipped with goodly
wings, slew five and twenty Pancalas. With many cloth-yard shafts
equipped with wings of gold and capable of piercing the bodies of all
foes, that hero slew the Cedis by hundreds and thousands. While he was
employed in achieving those superhuman feats in battle, large throngs of
Pancala cars, O king, quickly surrounded him on all sides. Aiming then, O
Bharata, five irresistible shafts, Karna, otherwise called Vaikartana or
Vrisha, slew five Pancala warriors. The five Pancalas, O Bharata, that he
slew in that battle were Bhanudeva and Citrasena and Senavindu and Tapana
and Surasena. While the Pancala heroes were thus being slaughtered with
arrows in that great battle, loud cries of "Oh" and "Alas" arose from
among the Pancala host. Then ten car-warriors among the Pancalas, O
monarch, surrounded Karna. Them, too, Karna speedily slew with his
shafts. The two protectors of Karna's car wheels, viz., his two
invincible sons, O sire, that were named Sushena and Satyasena, began to
fight, reckless of their very lives. The eldest son of Karna, viz., the
mighty car-warrior Vrishasena, himself protected his father's rear. Then
Dhrishtadyumna, Satyaki, and the five sons of Draupadi, and Vrikodara,
Janamejaya, and Shikhandi, and many foremost warriors among the
Prabhadrakas, and many amongst the Cedis, the Kaikayas, and the Pancalas,
the twins (Nakula and Sahadeva), and the Matsyas, all clad in mail,
rushed fiercely upon Radha's son, skilled in smiting, from desire of
slaying him. Pouring upon him diverse kinds of weapons and thick showers
of arrows, they began to afflict him like the clouds afflicting the
mountain breast in the season of rains. Desirous of rescuing their
father, the sons of Karna, all of whom were effectual smiters, and many
other heroes, O king, of thy army, resisted those (Pandava) heroes.
Sushena, cutting off with a broad-headed arrow the bow of Bhimasena,
pierced Bhima himself with seven cloth-yard shafts in the chest, and
uttered a loud roar. Then Vrikodara of terrible prowess, taking up
another tough bow and stringing it quickly, cut off Sushena's bow.
Excited with rage and as if dancing (on his car), he quickly pierced
Sushena himself with ten arrows, and then pierced Karna, within the
twinkling of an eye, with seventy sharp shafts. With ten other shafts,
Bhima then felled Bhanusena, another son of Karna, with his steeds,
driver, weapons, and standard, in the very sight of the latter's friends.
The sightly head of that youth, graced with a face as beautiful as the
Moon, cut off with a razor-headed arrow, looked like a lotus plucked from
its stalk. Having slain Karna's son, Bhima began to afflict thy troops
once more. Cutting off the bows then of Kripa and Hridika's son, he began
to afflict those two also. Piercing Duhshasana with three arrows made
wholly of iron, and Shakuni with six, he deprived both Uluka and his
brother Patatri of their cars. Addressing Sushena next in these words,
viz., "Thou art slain." Bhima took up an arrow. Karna, however, cut off
that arrow and struck Bhima himself with three shafts. Then Bhima took up
another straight arrow of great impetuosity and sped it at Sushena. But
Vrisha cut that arrow also. Then Karna, desirous of rescuing his son, and
wishing to make an end of the cruel Bhimasena, struck the latter with
three and seventy fierce arrows. Then Sushena taking up an excellent bow
capable of bearing a great strain, pierced Nakula with five arrows in the
arms and the chest. Nakula, then piercing his antagonist with twenty
strong shafts capable of bearing a great strain, uttered a loud roar and
inspired Karna with fright. The mighty car-warrior Sushena, however, O
king, piercing Nakula with ten shafts, quickly cut off the latter's bow
with a razor-headed arrow. Then Nakula, insensate with rage, took up
another bow, and resisted Sushena in that battle with nine shafts. That
slayer of hostile heroes, O king, shrouding all the quarters with showers
of arrows, slew Sushena's driver, and piercing Sushena himself again with
three shafts, and then with three other broad-headed arrows, cut off his
bow of great strength into three fragments. Sushena also, deprived of his
senses in rage, took up another bow and pierced Nakula with sixty arrows
and Sahadeva with seven. The battle raged fiercely, like that of the gods
and the Asuras between those heroes striking one another. Satyaki,
slaying the driver of Vrishasena with three arrows, cut off the latter's
bow with a broad-headed shaft and struck his steeds with seven arrows.
Crushing his standard then with another arrow, he struck Vrishasena
himself with three arrows in the chest. Thus struck, Vrishasena became
senseless on his car, but within the twinkling of an eye, stood up again.
Deprived of his driver and steeds and car standard by Yuyudhana
(Satyaki), Vrishasena then, armed with sword and shield, rushed against
Yuyudhana from desire of slaying him. Satyaki, however, as his antagonist
rushed towards him, struck at his sword and shield with ten arrows
equipped with heads like a boar's ear. Then Duhshasana, beholding
Vrishasena made carless and weaponless, quickly caused him to ascend his
own car, and bearing him away from the spot, caused him to ride another
vehicle. The mighty car-warrior Vrishasena then, riding on another
vehicle, pierced the five sons of Draupadi with seventy and Yuyudhana
with five, and Bhimasena with four and sixty, and Sahadeva with five, and
Nakula with thirty, and Satanika with seven arrows, and Shikhandi with
ten, and king Yudhishthira with a hundred. These and many other foremost
of heroes, O king, all inspired with desire of victory that great bowman,
viz., the son of Karna, O monarch, continued to afflict with his shafts.
Then, in that battle, the invincible Vrishasena continued to protect the
rear of Karna. The grandson of Sini, having made Duhshasana driverless
and steedless and carless by means of nine times nine arrows made wholly
of iron, struck Duhshasana with ten shafts in the forehead. The Kuru
prince then, riding on another car that was duly equipped (with all
necessary implements), once more began to fight with the Pandavas, from
within the division of Karna. Then Dhristadyumna pierced Karna with ten
arrows, and the sons of Draupadi pierced him with three and seventy, and
Yuyudhana with seven. And Bhimasena pierced him with four and sixty
arrows, and Sahadeva with seven. And Nakula pierced him with thirty
arrows, and Satanika with seven. And the heroic Shikhandi pierced him
with ten and king Yudhishthira with a hundred. These and other foremost
of men, O monarch, all inspired with desire of victory, began to grind
that great bowman, viz., the Suta's son, in that dreadful battle. That
chastiser of foes, viz., the Suta's son of great heroism, performing
quick evolutions with his car, pierced every one of those warriors with
ten arrows. We then, O king, witnessed the lightness of hand displayed by
the high-souled Karna and the power of his weapons. Indeed, what we saw
appeared to be highly wonderful. People could not notice when he took up
his arrows, when he aimed them, and when he let them off. They only
beheld his enemies dying fast in consequence of his wrath. The sky, the
firmament, the Earth, and all the quarters seemed to be entirely shrouded
with sharp arrows. The firmament looked resplendent as if covered with
red clouds. The valiant son of Radha, armed with the bow, and as if
dancing (on his car), pierced each of his assailants with thrice as many
arrows as each of them had pierced him with. And once more piercing each
of them, and his steeds, driver, car, and standard with ten arrows, he
uttered a loud roar. His assailants then gave him a way (through which he
passed out). Having crushed those mighty bowmen with showers of arrows,
the son of Radha, that crusher of foes, then penetrated, unresisted, into
the midst of the division commanded by the Pandava king. Having destroyed
thirty cars of the unreturning Cedis, the son of Radha struck
Yudhishthira with many sharp arrows. Then many Pandava warriors, O king,
with Shikhandi and Satyaki, desirous of rescuing the king from the son of
Radha, surrounded the former. Similarly all the brave and mighty bowmen
of thy army resolutely protected the irresistible Karna in that battle.
The noise of diverse musical instrument arose then, O king, and the
leonine shouts of brave warriors rent the sky. And the Kurus and the
Pandavas once more fearlessly encountered each other, the former headed
by the Suta's son and the latter by Yudhishthira.'"



49

"Sanjaya said, 'Piercing through the Pandava host, Karna, surrounded by
thousands of cars and elephants and steeds and foot-soldiers, rushed
towards king Yudhishthira the just. Cutting off with hundreds of fierce
shafts the thousands of weapons sped at him by his foes, Vrisha
fearlessly pierced through that host. Indeed, the Suta's son cut off the
heads, the arms and the thighs of his enemies, who, deprived of life,
fell down on the Earth. Others, finding their divisions broken, fled
away. The Dravida, the Andhaka, and the Nishada foot-soldiers, urged on
by Satyaki, once more rushed towards Karna in that battle, from desire of
slaying him. Deprived of arms and head-gears, and slain by Karna with his
shafts, they fell down simultaneously on the Earth, like a forest of Sala
tree cut down (with the axe). Thus hundreds, thousands and ten thousands
of combatants, deprived of life and filling the whole welkin with their
fame, fell down with their bodies on the Earth. The Pandus and the
Pancalas obstructed Karna, otherwise called Vaikartana, who careered
wrathfully in battle like the Destroyer himself, even as people seek to
obstruct a disease with incantations and drugs. Crushing all those
assailants Karna once more rushed towards Yudhishthira, like an
irresistible disease unchecked by incantations and drugs and
(propitiatory) rites. At last checked by the Pandus, the Pancalas, and
the Kekayas, all of whom were desirous of rescuing the king, Karna could
not succeed in passing them over, like Death that is unable to vanquish
persons conversant with Brahma. Then Yudhishthira, with eyes red in
wrath, addressed Karna, that slayer of hostile heroes, who was held in
check at a little distance from him, and said these words "O Karna, O
Karna, O thou of vain sight, O son of a Suta, listen to my words. Thou
always challengest the active Phalguna in battle. Obedient to the
counsels of Dhritarashtra's son, thou always seekest to oppose us.
Mustering thy great prowess, show thou today all thy might, all thy
energy, and all the hatred thou bearest towards the sons of Pandu. Today
in dreadful encounter, I will purge thee of thy desire for battle."
Having said these words, the son of Pandu, O king, pierced Karna with ten
shafts made entirely of iron and equipped with wings of gold. That
chastiser of foes, and great bowman, viz., the Suta's son, O Bharata,
pierced Yudhishthira, with the greatest care, in return, with ten arrows
equipped with heads like the calf's tooth. Thus pierced by the Suta's son
in contempt, O sire, the mighty-armed Yudhishthira, blazed up with wrath
like a fire upon receiving butter. Bending his formidable bow decked with
gold, the son of Pandu placed on his bow-string a whetted arrow capable
of piercing the very hills. Drawing the bow to its fullest stretch, the
king quickly sped that arrow, fatal as the rod of the Destroyer, from
desire of slaying the Suta's son. Sped by the king endued with great
might, that arrow whose whizz resembled the noise of the thunder,
suddenly pierced Karna, that mighty car-warrior, on his left side. Deeply
afflicted by the violence of that stroke, the mighty-armed Karna with
weakened limbs, fell into a swoon on his car, his bow dropping from his
hand. Beholding Karna in that plight, the vast Dhartarashtra host uttered
cries of "Oh" and "Alas," and the faces of all the combatants became
colourless. Beholding the prowess of their king, on the other hand, O
monarch, amongst the Pandavas, leonine roars and shouts and confused
cries of joy arose. The son of Radha, however, of cruel prowess,
recovering his senses soon enough, set his heart on the destruction of
Yudhishthira. Drawing his formidable bow called Vijaya that was decked
with gold, the Suta's son of immeasurable soul began to resist the son of
Pandu with his sharp shafts. With a couple of razor-headed arrows he slew
in that encounter Candradeva and Dandadhara, the two Pancala princes,
that protected the two car wheels of the high-souled Yudhishthira. Each
of those heroes, standing by the side of Yudhishthira's car, looked
resplendent like the constellation Punarvasu by the side of the moon.
Yudhishthira, however, once more pierced Karna with thirty arrows. And he
struck Sushena and Satyasena, each with three arrows. And he pierced
everyone of the protectors of Karna with three straight arrows. The son
of Adhiratha then, laughing and shaking his bow inflicted a cutting wound
on the king's body with a broad-headed arrow, and again pierced him with
sixty arrows and then uttered a loud shout. Then many foremost heroes
amongst the Pandavas, desirous of rescuing the king, rushed in wrath
towards Karna and began to grind him with their arrows. Satyaki and
Chekitana and Yuyutsu and Shikhandi and the sons of Draupadi and the
Prabhadrakas, and the twins (Nakula and Sahadeva) and Bhimasena and
Shishupala and the Karushas, Matsyas, the Suras, the Kaikayas, the Kasis
and the Kosalas, all these brave heroes, endued with great activity,
assailed Vasusena. The Pancala prince Janamejaya then pierced Karna with
many arrows. The Pandava heroes, armed with diverse kinds of arrows and
diverse weapons and accompanied by cars and elephants and steeds, rushing
towards Karna, encompassed him on all sides, from desire of slaying him.
Thus assailed on all sides by the foremost of Pandava warriors, Karna
invoked into existence the brahmastra and filled all the points of the
compass with arrows. The heroic Karna then, like unto a blazing fire
having shafts for its scorching flame, careered in battle, burning that
forest of Pandavas troops. The high-souled Karna, that great bowman,
aiming some mighty weapons, and laughing the while, cut off the bow of
that foremost of men, Yudhishthira. Then aiming ninety straight arrows
within the twinkling of an eye, Karna cut off, with those sharp shafts,
the armour of his antagonist. That armour, decked with gold and set with
gems, looked beautiful, as it fell down, like a wind-tossed cloud
penetrated by the rays of the Sun. Indeed, that armour, adorned with
costly brilliants, fallen off from the body of that foremost of men,
looked beautiful like the firmament in the night, bespangled with stars.
His armour cut off with those arrows, the son of Pritha, covered with
blood, wrathfully hurled at the son of Adhiratha a dart made wholly of
iron. Karna, however, cut (into pieces) that blazing dart, as it coursed
through the welkin, with seven shafts. That dart, thus cut off with those
shafts of great bowman, fell down on the Earth. Then Yudhishthira,
striking Karna with four lances in his two arms and forehead and chest,
repeatedly uttered loud shouts. Thereupon blood spouted forth from the
wounds of Karna, and the latter, filled with rage and breathing like a
snake, cut off his antagonist's standard and pierced the Pandava himself
with three broad-headed arrows. And he also cut off the couple of quivers
(that his foe had) and the car (he rode) into minute fragments. Thereupon
the king, riding on another car unto which were yoked those steeds, white
as ivory and having black hair on their tails, that used to bear him (to
battle), turned his face and began to fly. Thus did Yudhishthira began to
retreat. His Parshni driver had been slain. He became exceedingly
cheerless and unable to stay before Karna. The son of Radha then,
pursuing Yudhishthira, the son of Pandu, cleansed himself by touching him
in the shoulder with his own fair hand (the palm of which was) graced
with the auspicious signs of the thunderbolt, the umbrella, the hook, the
fish, the tortoise, and the conchshell, and desired to seize him by
force. He then remembered the words of Kunti. Then Shalya addressed him,
and said, "Do not, O Karna, seize this best of kings. As soon as thou
seizest him, he will reduce both thee and me to ashes." Then Karna, O
king, laughing in mockery, addressed the son of Pandu and thus spoke unto
him disparagingly. "How, indeed, born though thou art in a noble race,
and observant though thou art of Kshatriya duties, wouldst thou leave the
battle in fear, desiring to save thy life? I think that thou art not
well-acquainted with the duties of Kshatriyas. Endued with Brahma-force,
thou art indeed devoted to the study of the Vedas and the performance of
sacrificial rites. Do not, O son of Kunti, fight again, and do not again
approach brave warriors. Do not use harsh language towards heroes and do
not come to great battles. Thou mayst use such words, O sire, towards
others, but thou shouldst never address persons like us in that way. By
using such words towards persons like us, thou wouldst in battle meet
with this and other kinds of behaviour. Go back to thy quarters, O son of
Kunti, or thither where those two, viz., Keshava and Arjuna, are. Indeed,
O king, Karna will never slay one like thee." Having said these words
unto the son of Pritha, the mighty Karna, setting Yudhishthira free,
began to slaughter the Pandava host like the wielder of the thunderbolt
slaughtering the Asura host. That ruler of men, (viz., Yudhishthira,)
then, O king, quickly fled away. Beholding the king flying away, the
Cedis, the Pandavas, the Pancalas, and the mighty car-warrior Satyaki,
all followed that monarch of unfading glory. And the sons of Draupadi,
and the Suras, and the twin sons of Madri by Pandu, also followed the
king. Beholding the division of Yudhishthira retreating, the heroic Karna
became highly glad with all the Kurus and began to pursue the retreating
force. The din of battle-drums and conchs and cymbals and bows, and
leonine shouts, arose from among the Dhartarashtra troops. Meanwhile
Yudhishthira, O thou of Kuru's race, quickly riding on the car of
Srutakirti, began to behold the prowess of Karna. Then king Yudhishthira,
the just, seeing his troops fast slaughtered, became filled with rage,
and addressing his warriors, commanded them, saying, "Slay these enemies.
Why are ye inactive?" Then the mighty car-warriors of the Pandavas,
headed by Bhimasena, thus commanded by the king, all rushed against thy
sons. The shouts then, O Bharata, of the warriors (of both hosts), and
the noise made by cars and elephants and steeds and foot-soldiers, and
the clash of weapons, became tremendous. "Exert," "Strike," "Face the
foe," were the words that the combatants addressed to one another as they
began to slay one another in that dreadful battle. And in consequence of
the showers of shafts shot by them a shadow as that of the clouds seemed
to spread over the field. And in consequence of those rulers of men,
covered with arrows, striking one another, they became divested of
banners and standards and umbrellas and steeds and drivers and weapons in
that battle. Indeed, those lords of Earth, deprived of life and limbs,
fell down on the Earth. Looking like the mountain-summits in consequence
of their uneven backs, huge elephants with their riders, deprived of
life, fell down like mountains riven by thunder. Thousands of steeds,
with their armour, equipments, and adornments all torn and broken and
displaced, fell down, along with their heroic riders, deprived of life.
Car-warriors with weapons loosened from their grasp, and deprived by
(hostile) car-warriors of cars and life, and large bands of
foot-soldiers, slain by hostile heroes in that dreadful clash, fell down
in thousands. The Earth became covered with the heads of heroic
combatants intoxicated with battle, heads that were adorned with large
and expansive eyes of coppery hue and faces as beautiful as the lotus or
the moon. And people heard noises as loud in the sky as on the surface of
the Earth, in consequence of the sound of music and song proceeding from
large bands of Apsaras on their celestial cars, with which those bands of
heavenly choristers continually greeted the newly-arrived heroes slain in
hundreds and thousands by brave enemies on Earth, and with which, placing
them on celestial cars, they repaired on those vehicles (towards the
region of Indra). Witnessing with their own eyes those wonderful sights,
and actuated by the desire of going to heaven, heroes with cheerful
hearts speedily slew one another. Car-warriors fought beautifully with
car-warriors in that battle, and foot-soldiers with foot-soldiers, and
elephants with elephants, and steeds with steeds. Indeed, when that
battle, destructive of elephants and steeds and men, raged in this way,
the field became covered with the dust raised by the troops. Then enemies
slew enemies and friends slew friends. The combatants dragged one another
by their locks, bit one another with their teeth, tore one another with
their nails, and struck one another with clenched fists, and fought one
another with bare arms in that fierce battle destructive of both life and
sins. Indeed, as that battle, fraught with carnage of elephants and
steeds and men, raged on so fiercely, a river of blood ran from the
bodies of (slain) human beings and steeds and elephants. And that current
carried away a large number of dead bodies of elephants and steeds and
men. Indeed, in that vast host teeming with men, steeds, and elephants,
that river formed by the blood of men and steeds and elephants and
horsemen and elephant-men, became miry with flesh and exceedingly
terrible. And on that current, inspiring the timid with terror, floated
the bodies of men and steeds and elephants. Impelled by the desire of
victory, some combatants forded it and some remained on the other side.
And some plunged into its depths, and some sank in it and some rose above
its surface as they swam through it. Smeared all over with blood, their
armour and weapons and robes--all became bloody. Some bathed in it and
some drank the liquid and some became strengthless, O bull of Bharata's
race. Cars and steeds, and men and elephants and weapons and ornaments,
and robes and armour, and combatants that were slain or about to be
slain, and the Earth, the welkin, the firmament, and all the points of
the compass, became red. With the odour, the touch, the taste, and the
exceedingly red sight of that blood and its rushing sound, almost all the
combatants, O Bharata, became very cheerless. The Pandava heroes then,
headed by Bhimasena and Satyaki, once more rushed impetuously against
that army already beaten. Beholding the impetuosity of that rush of the
Pandava heroes to be irresistible, the vast force of thy sons, O king,
turned its back on the field. Indeed, that host of thine, teeming with
cars and steeds and elephants and men no longer in compact array, with
armour and coats of mail displaced and weapons and bows loosened from
their grasp, fled away in all directions, whilst being agitated by the
enemy, even like a herd of elephants in the forest afflicted by lions.'"



50

"Sanjaya said, 'Beholding the Pandava heroes rushing impetuously towards
thy host, Duryodhana, O monarch, endeavoured to check the warriors of his
army on all sides, O bull of Bharata race. Although, however, thy son
cried at the top of his voice, his flying troops, O king, still refused
to stop. Then one of the wings of the army and its further wing, and
Shakuni, the son of Subala, and the Kauravas well-armed turned against
Bhimasena in that battle. Karna also, beholding the Dhartarashtra force
with all its kings flying away, addressed the ruler of the Madras,
saying, "Proceed towards the car of Bhima." Thus addressed by Karna, the
ruler of the Madras began to urge those foremost of steeds, of the hue of
swans, towards the spot where Vrikodara was. Thus urged by Shalya, that
ornament of battle, those steeds approaching the car of Bhimasena,
mingled in battle. Meanwhile, Bhima, beholding Karna approach, became
filled with rage, and set his heart on the destruction of Karna, O bull
of Bharata's race. Addressing the heroic Satyaki and Dhrishtadyumna, the
son of Prishata, he said, "Go you to protect king Yudhishthira of
virtuous soul. With difficulty he escaped from a situation of great peril
before my very eyes. In my sight have the armour and robes of the king
been cut off and torn, for Duryodhana's gratification, by Radha's son of
wicked soul. I shall today reach the end of that woe, O son of Prishata.
Today, either I shall slay Karna in battle, or he will slay me in
dreadful battle. I tell thee truly. Today I make over the king to you as
sacred pledge. With cheerful hearts exert ye today for protecting the
king." Having said these words, the mighty-armed Bhima proceeded towards
Adhiratha's son, making all the points of the compass resound with a loud
leonine shout. Beholding Bhima, that delighter in battle, advancing
quickly, the puissant king of the Madras addressed the Suta's son in the
following words:

"'Shalya said, "Behold, O Karna, the mighty-armed son of Pandu, who is
filled with rage. Without doubt, he is desirous of vomiting upon thee
that wrath which he has cherished for many years. Never before did I see
him assume such a form, not even when Abhimanyu was slain and the
Rakshasa Ghatotkaca. Filled with wrath, the form he hath now assumed,
endued with the splendour of the all-destroying fire at the end of the
Yuga, is such that it seems he is capable of resisting the three worlds
united together.'"

"Sanjaya continued, 'While the ruler of the Madras was saying these words
unto the son of Radha, Vrikodara, excited with rage, came upon Karna.
Beholding Bhima, that delighter in battle, approaching him in that way,
the son of Radha laughingly said unto Shalya these words, "The words that
thou, O ruler of the Madras, hast today spoken to me regarding Bhima, O
lord, are without doubt all true. This Vrikodara is brave and is a hero
full of wrath. He is reckless in protecting his body, and in strength of
limbs he is superior to all. While leading a life of concealment in the
city of Virata, relying then on the might of his bare arms, for doing
what was agreeable to Draupadi, he secretly slew Kichaka with all his
relatives. Even he stands today at the head of battle clad in mail and
insensate with wrath. He is ready to engage in battle with the Destroyer
armed with uplifted mace. This desire, however, hath been cherished
through all my days, viz., that either I shall slay Arjuna or Arjuna will
slay me. That desire of mine may be fulfilled today in consequence of my
encounter with Bhima. If I slay Bhima or make him carless, Partha may
come against me. That will be well for me. Settle that without delay
which thou thinkest to be suitable to the hour." Hearing these words of
Radha's son of immeasurable energy Shalya replied, saying, "O thou of
mighty arms, proceed against Bhimasena of great might. Having checked
Bhimasena, thou mayst then obtain Phalguna. That which is thy purpose,
that desire which for many long years thou hast cherished in thy heart,
will be accomplished, O Karna. I tell the truth." Thus addressed, Karna
once more said unto Shalya, "Either I shall slay Arjuna in battle, or he
will slay me. Setting thy heart on battle proceed to the spot where
Vrikodara is.'"

"Sanjaya continued, 'Then, O king, Shalya speedily proceeded on that car
to the spot where that great bowman, viz., Bhima, was engaged in routing
thy army. There rose then the blare of trumpets and the peal of drums, O
monarch, when Bhima and Karna met. The mighty Bhimasena, filled with
rage, began to scatter thy troops difficult of defeat, with his sharp and
polished shafts, to all sides. That collision in battle, O monarch,
between Karna and the son of Pandu became, O king, fierce and awful, and
the noise that arose was tremendous. Beholding Bhima coming towards him,
Karna, otherwise called Vaikartana or Vrisha, filled with rage, struck
him with shafts in the centre of the chest. And once more, Karna of
immeasurable soul, covered him with a shower of arrows. Thus pierced by
the Suta's son, Bhima covered the former with winged arrows. And he once
more pierced Karna with nine straight and keen shafts. Then Karna, with a
number of arrows, cut in twain Bhima's bow at the handle. And after
cutting off his bow, he pierced him once again in the centre of the chest
with a shaft of great keenness and capable of penetrating every kind of
armour. Then Vrikodara, taking up another bow, O king, and knowing full
well what the vital parts of the body are, pierced the Suta's son with
many keen arrows. Then Karna pierced him with five and twenty arrows,
like a hunter striking a proud and infuriate elephant in the forest with
a number of blazing brands. His limbs mangled with those shafts, his eyes
red with rage and the desire of revenge, the son of Pandu, insensate with
wrath, and impelled by the desire of slaying the Suta's son, fixed on his
bow an excellent shaft of great impetuosity, capable of bearing a great
strain, and competent to pierce the very mountains. Forcibly drawing the
bow-string to his very ear, the son of the Wind-god, that great bowman,
filled with wrath and desirous of making an end of Karna, sped that
shaft. Thus sped by the mighty Bhima, that shaft, making a noise loud as
that of the thunder, pierced through thunderbolt Karna in that battle,
like the thunderbolt itself piercing through a mountain. Struck by
Bhimasena, O perpetuator of Kuru's race, the Suta's son, that commander
(of thy forces), sat down senseless on the terrace of his car. The ruler
of the Madras then, beholding the Suta's son deprived of his senses, bore
that ornament of battle away on his car, from that fight. Then after
Karna's defeat, Bhimasena began to rout the vast Dhartarashtra host like
Indra routing the danavas.'"



51

"Dhritarashtra said, 'Exceedingly difficult of accomplishment was that
feat, O Sanjaya, which was achieved by Bhima who caused the mighty-armed
Karna himself to measure his length on the terrace of his car. There is
only one person, Karna, who will slay the Pandavas along with the
Srinjayas--even this is what Duryodhana, O Suta, used very often to say
unto me. Beholding, however, that son of Radha now defeated by Bhima in
battle, what did my son Duryodhana next do?'

"Sanjaya said, 'Beholding Radha's son of the Suta caste turned back from
the fight in that great battle, thy son, O monarch, addressed his uterine
brothers, saying, "Go ye quickly, blessed be ye, and protect the son of
Radha who is plunged into that fathomless ocean of calamity represented
by the fear of Bhimasena." Thus commanded by the king, those princes,
excited with wrath and desirous of slaying Bhimasena, rushed towards him
like insects towards a blazing fire. They were Srutarvan and Durddhara
and Kratha and Vivitsu and Vikata and Soma, and Nishangin and Kavashin
and Pasin and Nanda and Upanandaka, and Duspradharsha and Suvahu and
Vatavega and Suvarchasas, and Dhanurgraha and Durmada and Jalasandha and
Sala and Saha. Surrounded by a large car-force, those princes, endued
with great energy and might, approached Bhimasena and encompassed him on
all sides. They sped at him from every side showers of arrows of diverse
kinds. Thus afflicted by them, Bhima of great strength, O king, quickly
slew fifty foremost car-warriors with five hundred others, amongst those
sons of thine that advanced against him. Filled with rage, Bhimasena
then, O king, with a broad-headed arrow, struck off the head of Vivitsu
adorned with earrings and head-gear, and graced with a face resembling
the full moon. Thus cut off, that prince fell down on the Earth.
Beholding that heroic brother of theirs slain, the (other) brothers
there, O lord, rushed in that battle, from every side, upon Bhima of
terrible prowess. With two other broad-headed arrows then, Bhima of
terrible prowess took the lives of two other sons of thine in that
dreadful battle. Those two, Vikata and Saha, looking like a couple of
celestial youths, O king, thereupon fell down on the Earth like a couple
of trees uprooted by the tempest. Then Bhima, without losing a moment,
despatched Kratha to the abode of Yama, with a long arrow of keen point.
Deprived of life, that prince fell down on the Earth. Loud cries of woe
then, O ruler of men, arose there when those heroic sons of thine, all
great bowmen, were being thus slaughtered. When those troops were once
more agitated, the mighty Bhima, O monarch, then despatched Nanda and
Upananda in that battle to Yama's abode. Thereupon thy sons, exceedingly
agitated and inspired with fear, fled away, seeing that Bhimasena in that
battle behaved like the Destroyer himself at the end of the Yuga.
Beholding those sons of thine slain, the Suta's son with a cheerless
heart once more urged his steeds of the hue of swans to that place where
the son of Pandu was. Those steeds, O king, urged on by the ruler of
Madras, approached with great speed the car of Bhimasena and mingled in
battle. The collision, O monarch, that once more took place between Karna
and the son of Pandu in battle, became, O king, exceedingly fierce and
awful and fraught with a loud din. Beholding, O king, those two mighty
car-warriors close with each other, I became very curious to observe the
course of the battle. Then Bhima, boasting of his prowess in battle,
covered Karna in that encounter, O king, with showers of winged shafts in
the very sight of thy sons. Then Karna, that warrior acquainted with the
highest of weapons, filled with wrath, pierced Bhima with nine
broad-headed and straight arrows made entirely of iron. Thereupon the
mighty-armed Bhima of terrible prowess, thus struck by Karna, pierced his
assailant in return with seven shafts sped from his bow-string drawn to
his ear. Then Karna, O monarch, sighing like a snake of virulent poison,
shrouded the son of Pandu with a thick shower of arrows. The mighty Bhima
also, shrouding that mighty car-warrior with dense arrowy downpours in
the very sight of the Kauravas, uttered a loud shout. Then Karna, filled
with rage, grasped his strong bow and pierced Bhima with ten arrows
whetted on stone and equipped with kanka feathers. With another
broad-headed arrow of great sharpness, he also cut off Bhima's bow. Then
the mighty-armed Bhima of great strength, taking up a terrible parigha,
twined round with hempen cords and decked with gold and resembling a
second bludgeon of Death himself, and desiring to slay Karna outright,
hurled it at him with a loud roar. Karna, however, with a number of
arrows resembling snakes of virulent poison, cut off into many fragments
that spiked mace as it coursed towards him with the tremendous peal of
thunder. Then Bhima, that grinder of hostile troops, grasping his bow
with greater strength, covered Karna with keen shafts. The battle that
took place between Karna and the son of Pandu in that meeting became
awful for a moment, like that of a couple of huge lions desirous of
slaying each other. Then Karna, O king, drawing the bow with great force
and stretching the string to his very ear, pierced Bhimasena with three
arrows. Deeply pierced by Karna, that great bowman and foremost of all
persons endued with might then took up a terrible shaft capable of
piercing through the body of his antagonist. That shaft, cutting through
Karna's armour and piercing through his body, passed out and entered the
Earth like a snake into ant-hill. In consequence of the violence of that
stroke, Karna felt great pain and became exceedingly agitated. Indeed, he
trembled on his car like a mountain during an earthquake. Then Karna, O
king, filled with rage and the desire to retaliate, struck Bhima with
five and twenty shafts, and then with many more. With one arrow he then
cut off Bhimasena's standard, and with another broad-headed arrow he
despatched Bhima's driver to the presence of Yama. Next quickly cutting
off the bow of Pandu's son with another winged arrow, Karna deprived
Bhima of terrible feats of his car. Deprived of his car, O chief of
Bharata's race, the mighty-armed Bhima, who resembled the Wind-god (in
prowess) took up a mace and jumped down from his excellent vehicle.
Indeed, jumping down from his car with great fury, Bhima began to slay
thy troops, O king, like the wind destroying the clouds of autumn.
Suddenly the son of Pandu, that scorcher of foes, filled with wrath,
routed seven hundred elephants, O king, endued with tusks as large as
plough-shafts, and all skilled in smiting hostile troops. Possessed of
great strength and a knowledge of what the vital parts of an elephant
are, he struck them on their temples and frontal globes and eyes and the
parts above their gums. Thereupon those animals, inspired with fear, ran
away. But urged again by their drivers they surrounded Bhimasena once
more, like the clouds covering the Sun. Like Indra felling mountains with
thunder, Bhima with his mace prostrated those seven hundred elephants
with their riders and weapons and standards. That chastiser of foes, the
son of Kunti, next pressed down two and fifty elephants of great strength
belonging to the son of Subala. Scorching thy army, the son of Pandu then
destroyed a century of foremost cars and several hundreds of
foot-soldiers in that battle. Scorched by the Sun as also by the
high-souled Bhima, thy army began to shrink like a piece of leather
spread over a fire. Those troops of thine, O bull of Bharata's race,
filled with anxiety through fear of Bhimasena, avoided Bhima in that
battle and fled away in all directions. Then five hundred car-warriors,
cased in excellent mail, rushed towards Bhima with loud shouts, shooting
thick showers of arrows on all sides. Like Vishnu destroying the Asuras,
Bhima destroyed with his mace all those brave warriors with their drivers
and cars and banners and standards and weapons. Then 3,000 horsemen,
despatched by Shakuni, respected by all brave men and armed with darts
and swords and lances, rushed towards Bhima. That slayer of foes,
advancing impetuously towards them, and coursing in diverse tracks, slew
them with his mace. Loud sounds arose from among them while they were
being assailed by Bhima, like those that arise from among herd of
elephants struck with large pieces of rocks. Having slain those 3,000
excellent horses of Subala's son in that way, he rode upon another car,
and filled with rage proceeded against the son of Radha. Meanwhile, Karna
also, O king, covered Dharma's son (Yudhishthira) that chastiser of foes,
with thick showers of arrows, and felled his driver. Then that mighty
car-warrior beholding Yudhishthira fly away in that battle, pursued him,
shooting many straight-coursing shafts equipped with Kanka feathers. The
son of the Wind-god, filled with wrath, and covering the entire welkin
with his shafts, shrouded Karna with thick showers of arrows as the
latter pursued the king from behind. The son of Radha then, that crusher
of foes, turning back from the pursuit, quickly covered Bhima himself
with sharp arrows from every side. Then Satyaki, of immeasurable soul, O
Bharata, placing himself on the side of Bhima's car, began to afflict
Karna who was in front of Bhima. Though exceedingly afflicted by Satyaki,
Karna still approached Bhima. Approaching each other those two bulls
among all wielders of bows, those two heroes endued with great energy,
looked exceedingly resplendent as they sped their beautiful arrows at
each other. Spread by them, O monarch, in the welkin, those flights of
arrows, blazing as the backs of cranes, looked exceedingly fierce and
terrible. In consequence of those thousands of arrows, O king, neither
the rays of the Sun nor the points of the compass, cardinal and
subsidiary, could any longer be noticed either by ourselves or by the
enemy. Indeed, the blazing effulgence of the Sun shining at mid-day was
dispelled by those dense showers of arrows shot by Karna and the son of
Pandu. Beholding the son of Subala, and Kritavarma, and Drona's son, and
Adhiratha's son, and Kripa, engaged with the Pandavas, the Kauravas
rallied and came back to the fight. Tremendous became the din, O monarch,
that was made by that host as it rushed impetuously against their foes,
resembling that terrible noise that is made by many oceans swollen with
rains. Furiously engaged in battle, the two hosts became filled with
great joy as the warriors beheld and seized one another in that dreadful
melee. The battle that commenced at that hour when the Sun had reached
the meridian was such that its like had never been heard or seen by us.
One vast host rushed against another, like a vast reservoir of water
rushing towards the ocean. The din that arose from the two hosts as they
roared at each other, was loud and deep as that which may be heard when
several oceans mingle with one another. Indeed, the two furious hosts,
approaching each other, mingled into one mass like two furious rivers
that run into each other.

"'The battle then commenced, awful and terrible, between the Kurus and
the Pandavas, both of whom were inspired with the desire of winning great
fame. A perfect Babel of voices of the shouting warriors was incessantly
heard there, O royal Bharata, as they addressed one another by name. He
who had anything, by his father's or mother's side or in respect of his
acts or conduct, that could furnish matter for ridicule, was in that
battle made to hear it by his antagonist. Beholding those brave warriors
loudly rebuking one another in that battle, I thought, O king, that their
periods of life had been run out. Beholding the bodies of those angry
heroes of immeasurable energy a great fear entered my heart, respecting
the dire consequences that would ensue. Then the Pandavas, O king, and
the Kauravas also, mighty car-warriors all, striking one another, began
to mangle one another with their keen shafts.'"



52

"Sanjaya said, 'Those Kshatriyas, O monarch, harbouring feelings of
animosity against one another and longing to take one another's life,
began to slay one another in that battle. Throngs of cars, and large
bodies of horses, and teeming divisions of infantry and elephants in
large numbers mingled with one another, O king, for battle. We beheld the
falling of maces and spiked bludgeons and Kunapas and lances and short
arrows and rockets hurled at one another in that dreadful engagement.
Arrowy showers terrible to look at coursed like flights of locusts.
Elephants approaching elephants routed one another. Horsemen encountering
horsemen in that battle, and car-warriors encountering car-warriors, and
foot-soldiers encountering foot-soldiers, and foot-soldiers meeting with
horsemen, and foot-soldiers meeting with cars and elephants, and cars
meeting with elephants and horsemen, and elephants of great speed meeting
with the three other kinds of forces, began, O king, to crush and grind
one another. In consequence of those brave combatants striking one
another and shouting at the top of their voices, the field of battle
became awful, resembling the slaughter-ground of creatures (of Rudra
himself). The Earth, O Bharata, covered with blood, looked beautiful like
a vast plain in the season of rains covered with the red coccinella.
Indeed, the Earth assumed the aspect of a youthful maiden of great
beauty, attired in white robes dyed with deep red. Variegated with flesh
and blood, the field of battle looked as if decked all over with gold.
Large numbers of heads severed from trunks and arms and thighs and
earrings and other ornaments displaced from the bodies of warriors, O
Bharata, and collars and cuirasses and bodies of brave bowmen, and coats
of mail, and banners, lay scattered on the ground. Elephants coming
against elephants tore one another with their tusks, O king. Struck with
the tusks of hostile compeers, elephants looked exceedingly beautiful.
Bathed in blood, those huge creatures looked resplendent like moving
hills decked with metals, down whose breasts ran streams of liquid chalk.
Lances hurled by horsemen, or those held horizontally by hostile
combatants, were seized by many of those beasts, while many amongst them
twisted and broke those weapons. Many huge elephants, whose armour had
been cut off with shafts, looked, O king, like mountains divested of
clouds at the advent of winter. Many foremost of elephants pierced with
arrows winged with gold, looked beautiful like mountains, O sire, whose
summits are lighted with blazing brands. Some of those creatures, huge as
hills, struck by hostile compeers, fell down in that battle, like winged
mountains (when clipped of their wings). Others, afflicted with arrows
and much pained by their wounds, fell down touching the Earth, in that
dreadful battle, at their frontal globes or the parts between their
tusks. Others roared aloud like lions. And many, uttering terrible
sounds, ran hither and thither, and many, O king, uttered cries of pain.
Steeds also, in golden trappings, struck with arrows, fell down, or
became weak, or ran in all directions. Others, struck with arrows and
lances or dragged down, fell on the Earth and writhed in agony, making
diverse kinds of motion. Men also, struck down, fell on the Earth,
uttering diverse cries of pain, O sire; others, beholding their relatives
and sires and grandsires, and others seeing retreating foes, shouted to
one another their well-known names and the names of their races. The arms
of many combatants, decked with ornaments of gold, cut off, O king, by
foes, writhed on the ground, making diverse kinds of motions. Thousands
of such arms fell down and sprang up, and many seemed to dart forward
like five-headed snakes. Those arms, looking like the tapering bodies of
snakes, and smeared with sandal paste, O king, looked beautiful, when
drenched with blood, like little standards of gold. When the battle,
becoming general, raged so furiously on all sides, the warriors fought
with and slew one another without distinct perceptions of those they
fought with or struck. A dusty cloud overspread the field of battle, and
the weapons used fell in thick showers. The scene being thus darkened,
the combatants could no longer distinguish friends from foes. Indeed,
that fierce and awful battle proceeded thus. And soon there began to flow
many mighty rivers of the bloody currents. And they abounded with the
heads of combatants that formed their rocks. And the hair of the warriors
constituted their floating weeds and moss. Bones formed the fishes with
which they teemed, and bows and arrows and maces formed the rafts by
which to cross them. Flesh and blood forming their mire, those terrible
and awful rivers, with currents swelled by blood, were thus formed there,
enhancing the fears of the timid and the joy of the brave. Those awful
rivers led to the abode of Yama. Many plunged into those streams
inspiring Kshatriyas with fear, and perished. And in consequence of
various carnivorous creatures, O tiger among men, roaring and yelling on
all sides, the field of battle became terrible like the domains of the
king of the dead. And innumerable headless trunks rose up on all sides.
And terrible creatures, gorging on flesh and drinking fat, and blood, O
Bharata, began to dance around. And crows and vultures and cranes,
gratified with fat and marrow and other animals relishing flesh, were
seen to move about in glee. They, however, O king, that were heroes,
casting off all fear which is so difficult of being cast off, and
observing the vow of warriors, fearlessly did their duty. Indeed, on that
field where countless arrows and darts coursed through the air, and which
was crowded with carnivorous creatures of diverse kinds, brave warriors
careered fearlessly, displaying their prowess. Addressing one another, O
Bharata, they declared their names and families. And many amongst them,
declaring the names of their sires and families, O lord, began to crush
one another, O king, with darts and lances and battle-axes. During the
progress of that fierce and awful battle, the Kaurava army became
strengthless and unable to bear up any longer like a foundered vessel on
the bosom of the ocean.'"



53

"Sanjaya said, 'During the progress of that battle in which so many
Kshatriyas sank down, the loud twang of Gandiva, O sire, was heard above
the din on that spot, O king, where the son of Pandu was engaged in
slaughtering the samsaptakas, the Kosalas, and the Narayana forces.
Filled with rage and longing for victory, the samsaptakas, in that
battle, began to pour showers of arrows on Arjuna's head. The puissant
Partha, however, quickly checking those arrowy showers, O king, plunged
into that battle, and began to slay many foremost of car-warriors.
Plunging into the midst of that division of cars with the aid of his
whetted shafts equipped with Kanka feathers, Partha came upon Susharma of
excellent weapons. That foremost of car-warriors poured on Arjuna thick
showers of arrows. Meanwhile the samsaptakas also covered Partha with
their shafts. Then Susharma, piercing Partha with ten shafts, struck
Janardana with three in the right arm. With a broad-headed arrow then, O
sire, he pierced the standard of Arjuna. Thereupon that foremost of apes,
of huge dimensions, the handiwork of the celestial artificer himself,
began to utter loud sounds and roared very fiercely, affrighting thy
troops. Hearing the roars of the ape, thy army became inspired with fear.
Indeed, under the influence of a great fear, that army became perfectly
inactive. That army then, as it stood inactive, O king, looked beautiful
like the Citraratha forest with its flowery burthen of diverse kinds.
Then those warriors, recovering their senses, O chief of the Kurus, began
to drench Arjuna with their arrowy downpours like the clouds drenching
the mountains. Then all of them encompassed the great car of the Pandava.
Assailing him, they uttered loud roars although all the while they were
being struck and slaughtered with sharp shafts. Assailing his steeds, his
car-wheels, his car-shaft, and every other limb of his vehicle, with
great force, O sire, they uttered many leonine roars. Some among them
seized the massive arms of Keshava, and some among them, O king, seized
Partha himself with great joy as he stood on his car. Then Keshava,
shaking his arms on the field of battle, threw down all those that had
seized them, like a wicked elephant shaking down all the riders from his
back. Then Partha, encompassed by those great car-warriors, and beholding
his car assailed and Keshava attacked in that manner became filled with
rage, and overthrew a large number of car-warriors and foot-soldiers. And
he covered all the combatants that were close to him with many arrows,
that were fit for close encounters. Addressing Keshava then, he said,
"Behold, O Krishna, O thou of mighty arms, these countless samsaptakas
engaged in accomplishing a fearful task although slaughtered in
thousands. O bull amongst the Yadus, there is none on Earth, save myself,
that would be able to bear such a close attack on his car." Having said
these words, Vibhatsu blew his conch. Then Krishna also blew his conch
filling the welkin with its blare. Hearing that blare the army of the
samsaptakas began to waver, O king, and became inspired with great
fright. Then that slayer of hostile heroes, viz., the son of Pandu,
paralysed the legs of the samsaptakas by repeatedly invoking, O monarch,
the weapon called Naga. Thus tied with those foot-tying bands by the
high-souled son of Pandu, all of them stood motionless, O king, as if
they had been petrified. The son of Pandu then began to slay those
motionless warriors like Indra in days of yore slaying the Daityas in the
battle with Taraka. Thus slaughtered in that battle, they set the car
free, and commenced to throw down all their weapons. Their legs being
paralysed, they could not, O king, move a step. Then Partha slew them
with his straight arrows. Indeed, all these warriors in that battle,
aiming at whom Partha had invoked that foot-tying weapon, had their lower
limbs encircled with snakes. Then the mighty car-warrior Susharma, O
monarch, beholding his army thus paralysed, quickly invoked the weapon
called Sauparna. Thereupon numerous birds began to come down and devour
those snakes. The latter again, at the sight of rangers of the sky,
began, O king, to fly away. Freed from that foot-tying weapon, the
Samsaptaka force, O monarch, looked like the Sun himself giving light
unto all creatures, when freed from clouds. Thus liberated, those
warriors once more shot their arrows, O sire, and hurled their weapons at
Arjuna's car. And all of them pierced Partha with numerous weapons.
Cutting off with his own arrowy downpour that shower of mighty weapons
Vasava's son, that slayer of hostile heroes, began to slaughter those
warriors. Then Susharma, O king, with a straight arrow, pierced Arjuna in
the chest, and then he pierced him with three other shafts. Deeply
pierced therewith, and feeling great pain, Arjuna sat down on the terrace
of his car. Then all the troops loudly cried out, saying, "Partha is
slain." At this the blare of conchs, and the peal of drums, and the sound
of diverse musical instruments, and loud leonine shouts, arose there.
Recovering his senses, Partha of immeasurable soul, owning white steeds
and having Krishna for his driver, speedily invoked the Aindra weapon.
Then thousands of arrows, O sire, issuing from that weapon, were seen on
all sides to slay kings and elephants. And steeds and warriors, in
hundreds and thousands, were also seen to be slaughtered in that battle,
with these weapons. Then while the troops were thus being slaughtered, a
great fear entered the hearts of all the samsaptakas and Gopalas, O
Bharata. There was no man amongst them that could fight with Arjuna.
There in the very sight of all the heroes, Arjuna began to destroy thy
troops. Beholding that slaughter, all of them remained perfectly
inactive, without putting forth their prowess. Then the son of Pandu
having slain full 10,000 combatants in that battle, looked resplendent, O
monarch, like a blazing fire without smoke. And then he slew full 14,000
warriors, and 3,000 warriors, and 3,000 elephants. Then the samsaptakas
once more encompassed Dhananjaya, making death or victory their goal. The
battle then that took place there between thy warriors and that mighty
hero, viz., the diadem-decked son of Pandu became awful.'"



54

"Sanjaya said, 'Then Kritavarma, and Kripa, and the son of Drona and the
Suta's son, O sire, and Uluka, and Subala's son (Shakuni), and the king
himself, with his uterine brothers, beholding the (Kuru) army afflicted
with the fear of Pandu's son, unable to stand together, like a vessel
wrecked on the ocean, endeavoured to rescue it with great speed. For a
short space of time, O Bharata, the battle that once more took place
became exceedingly fierce, enhancing as it did the fears of timid and the
joy of the brave. The dense showers of arrows shot in battle by Kripa,
thick, as flights of locusts, covered the Srinjayas. Then Shikhandi,
filled with rage, speedily proceeded against the grandson of Gautama
(Kripa) and poured upon that bull amongst Brahmanas his arrowy downpours
from all sides. Acquainted with the highest weapons Kripa then checked
that arrowy downpour, and wrathfully pierced Shikhandi with ten arrows in
that battle. Then Shikhandi filled with rage, deeply pierced Kripa, in
that encounter, with seven straight arrows equipped with Kanka feathers.
The twice-born Kripa then, that great car-warrior, deeply pierced with
those keen arrows, deprived Shikhandi of his steeds, driver and car.
Jumping down from his steedless vehicle, the mighty car-warrior
(Shikhandi) rushed impetuously at the Brahmana, having taken up a sword
and a shield. As the Pancala prince advanced, Kripa quickly covered him
with many straight arrows in that encounter, which seemed exceedingly
wonderful. Indeed, exceedingly wonderful was the sight that we then
beheld, even like the flying of rocks, for Shikhandi, O king, (thus
assailed) remained perfectly inactive in that battle. Beholding Shikhandi
covered (with arrows) by Kripa, O best of the kings, the mighty
car-warrior Dhrishtadyumna speedily proceeded against Kripa. The great
car-warrior Kritavarma, however, rushing impetuously received
Dhrishtadyumna as the latter proceeded against the son of Sharadvata
(Kripa). Then Drona's son checked Yudhishthira as the latter, with his
son and troops, was rushing towards the car of Sharadvata's son. Thy son
Duryodhana, shooting a shower of arrows, received and checked Nakula and
Sahadeva, those two great car-warriors endued with celerity. Karna too,
otherwise called Vaikartana, O Bharata, in that battle, resisted
Bhimasena, and the Karushas, the Kaikayas, and the Srinjayas. Meanwhile
Sharadvata's son, in that battle, O sire, with great activity, sped many
arrows at Shikhandi, as if for the purpose of burning him outright. The
Pancala prince, however, whirling his sword repeatedly, cut off all those
arrows, decked with gold, that had been sped at him by Kripa from all
sides. The grandson of Gautama (Kripa) then quickly cut off with his
arrows the shield of Prishata's son, that was decked with hundred moons.
At this feat of his, the troops made a loud uproar. Deprived of his
shield, O monarch, and placed under Kripa's power Shikhandi still rushed,
sword in hand, (towards Kripa), like a sick man towards the jaws of
Death. Then Suketu, the son of Citraketu, O king, quickly proceeded
towards the mighty Shikhandi plunged into such distress and assailed in
that manner by Kripa with his arrows. Indeed, the young prince of
immeasurable soul rushed towards the car of Sharadvata's son and poured
upon that Brahmana, in that battle, innumerable shafts of great keenness.
Beholding that Brahmana observant of vows thus engaged in battle (with
another), Shikhandi, O best of kings, retreated hastily from that spot.
Meanwhile Suketu, O king, piercing the son of Gautama with nine arrows,
once more pierced him with seventy and again with three. Then the prince,
O sire, cut off Kripa's bow with arrow fixed thereon, and with another
shaft struck hard the latter's driver in a vital limb. The grandson of
Gautama then, filled with rage, took up a new and very strong bow and
struck Suketu with thirty arrows in all his vital limbs. All his limbs
exceedingly weakened, the prince trembled on his excellent car like a
tree trembling exceedingly during an earthquake. With a razor-headed
arrow then, Kripa struck off from the prince's trunk, while the latter
was still trembling, his head decked with a pair of blazing earrings and
head-protector. That head thereupon fell down on the Earth like a piece
of meat from the claws of a hawk, and then his trunk also fell down, O
thou of great glory. Upon the fall of Suketu, O monarch, his troops
became frightened, and avoiding Kripa, fled away on all sides.

"'Encompassing the mighty Dhrishtadyumna, Kritavarma cheerfully addressed
him saying, "Wait, Wait!" The encounter then that took place between the
Vrishni and the Pancala warriors in that battle became exceedingly
fierce, like that between two hawks, O king, for a piece of meat. Filled
with rage, Dhrishtadyumna, in that battle, struck the son of Hridika
(Kritavarma, the ruler of Bhoja) with nine arrows in the chest, and
succeeded in afflicting him greatly. Then Kritavarma, thus deeply struck
by Prishata's son in that encounter, covered his assailant, his steeds,
and his car with his shafts. Thus shrouded, O king, along with his car,
Dhrishtadyumna became invisible, like the Sun shrouded by rain-charged
clouds. Baffling all those shafts decked with gold, Dhrishtadyumna, O
king, looked resplendent in that battle in his wounds. The commander of
the Pandava forces, viz., the son of Prishata, then, filled with rage,
approached Kritavarma and poured upon him a fierce shower of arrows. The
son of Hridika, however, in that battle, with many thousands of his own
arrows, destroyed that fierce arrowy shower coursing towards him with
great impetuosity. Beholding his irresistible shower of arrows checked in
that battle by Kritavarma, the son of Prishata, approaching his
antagonist, began to resist him. And soon he despatched Kritavarma's
driver to Yama's abode with a broad-headed arrow of great sharpness.
Deprived of life, the driver fell down from the car. The mighty
Dhrishtadyumna, having vanquished his mighty antagonist, began then to
resist the Kauravas with shafts, without losing a moment. Then thy
warriors, O king, rushed towards Dhrishtadyumna, uttering loud leonine
roars. At this a battle once more took place between them.'"



55

"Sanjaya said, 'Meanwhile the son of Drona (Ashvatthama), beholding
Yudhishthira protected by the grandson of Sini (Satyaki) and by the
heroic sons of Draupadi, cheerfully advanced against the king, scattering
many fierce arrows equipped with wings of gold and whetted on stone, and
displaying diverse manoeuvres of his car and the great skill he had
acquired and his exceeding lightness of hands. He filled the entire
welkin with shafts inspired with the force of celestial weapons.
Conversant with all weapons, Drona's son encompassed Yudhishthira in that
battle. The welkin being covered with the shafts of Drona's son, nothing
could be seen. The vast space in front of Ashvatthama became one expanse
of arrows. The welkin then, thus covered with that dense shower of arrows
decked with gold, looked beautiful, O chief of the Bharatas, as if a
canopy embroidered with gold had been spread there. Indeed, the
firmament, O king, having been covered with that bright shower of arrows,
a shadow, as that of the clouds, appeared there on the occasion.
Wonderful was the sight that we then beheld when the sky had thus become
one expanse of arrows, for not one creature ranging the sky could course
through his element. Then Satyaki, though struggling resolutely, and
Pandu's son king Yudhishthira the just, as also all the other warriors,
could not display their prowess. Beholding the great lightness of hands
displayed by the son of Drona, the mighty car-warriors (of the Pandava
army) were filled with wonder. All the kings became incapable of even
looking at Ashvatthama, O monarch, who then resembled the scorching Sun
himself in the sky. While the Pandava troops were thus being slaughtered,
those mighty car-warriors, viz., the sons of Draupadi, and Satyaki, and
king Yudhishthira the just, and the Pancala warriors, all uniting
together, cast off their fears of death and rushed against the son of
Drona. Then Satyaki, piercing the son of Drona with seventy arrows, once
more pierced him with seven long shafts decked with gold. And
Yudhishthira pierced him with three and seventy arrows, and Prativindya
with seven, and Srutakarman pierced him with three arrows and Srutakirti
with five. And Sutasoma pierced him with nine arrows, and Satanika with
seven. And many other heroes pierced him with many arrows from every
side. Filled then with rage and breathing, O king, like a snake of
virulent poison, Drona's son pierced Satyaki in return with five and
twenty arrows whetted on stone. And he pierced Srutakirti with nine
arrows and Sutasoma with five, and with eight arrows he pierced
Srutakarman, and Prativindya with three. And he pierced Satanika with
nine arrows, and Dharma's son (Yudhishthira) with five. And each of the
other warriors he pierced with a couple of shafts. With some keen arrows
he then cut off the bow of Srutakirti. The latter then, that great
car-warrior, taking up another bow, pierced Drona's son, first with three
arrows and then with many others equipped with sharp points. Then, O
monarch, the son of Drona covered the Pandava troops, O sire, with thick
showers of arrows, O bull of Bharata's race. Of immeasurable soul, the
son of Drona, next smiling the while, cut off the bow of king
Yudhishthira the just, and then pierced him with three arrows. The son of
Dharma then, O king, taking up another formidable bow, pierced Drona's
son with seventy arrows in the arms and the chest. Then Satyaki, filled
with rage in that battle, cut off the bow of Drona's son, that great
smiter, with a sharp crescent-shaped arrow and uttered a loud roar. His
bow cut off, that foremost of mighty men viz., the son of Drona, quickly
felled Satyaki's driver from his car with a dart. The valiant son of
Drona then, taking up another bow, covered the grandson of Sini, O
Bharata, with a shower of arrows. His driver having been slain, Satyaki's
steeds were seen to run hither and thither, O Bharata, in that battle.
Then the Pandava warriors headed by Yudhishthira, shooting sharp shafts,
all rushed with impetuosity towards Drona's son, that foremost of all
wielders of weapons. That scorcher of foes, however, viz., the son of
Drona, beholding those warriors wrathfully advancing against him received
them all in that dreadful battle. Then like a fire in the forest
consuming heaps of dry grass and straw, that mighty car-warrior, viz.,
Drona's son, having showers of arrows for his flames, consumed the
Pandava troops in that battle, who resembled a heap of dry grass and
straw. That army of Pandu's son, thus scorched by the son of Drona,
became exceedingly agitated, O chief of the Bharatas, like the mouth of a
river by a whale. People then, O monarch, beholding the prowess of
Drona's son, regarded all the Pandavas as already slain by him. Then
Yudhishthira, that great car-warrior and disciple of Drona, filled with
rage and the desire to retaliate, addressed Drona's son, saying "O tiger
among men, thou hast no affection, thou hast no gratitude, since thou
desirest to slay me today. The duties of a Brahmana are asceticism and
gift and study. The bow should be bent by the Kshatriya only. It seems,
therefore, that thou art a Brahmana in name only. In thy very sight,
however. O thou of mighty arms, I will vanquish the Kauravas in battle.
Do what thou canst in battle. I tell thee that thou art a wretch amongst
Brahmanas." Thus addressed, the son of Drona. smiling, and reflecting
upon what was proper and true, gave no reply. Without saying anything, he
covered the son of Pandu in that battle with a shower of arrows like the
destroyer himself in wrath while engaged in annihilating creatures. Thus
covered by Drona's son. O sire, the son of Pritha quickly went away from
that spot, leaving that large division of his. After Yudhishthira, the
son of Dharma, had gone away, the high-souled son of Drona also, O king,
left that spot. Then Yudhishthira, O king, avoiding the son of Drona in
that great battle proceeded against thy army, resolved to achieve the
cruel task of slaughter.'"



56

"Sanjaya said, 'Meanwhile Vikartana himself, resisting Bhimasena
supported by the Pancalas and the Cedis and the Kaikayas, covered him
with many arrows. In the very sight of Bhimasena, Karna, slew in that
battle many mighty car-warriors among the Cedis, the Karushas, and the
Srinjayas. Then Bhimasena, avoiding Karna, that best of car-warriors,
proceeded against the Kaurava troops like a blazing fire towards a heap
of dry grass. The Suta's son also in that battle, began to slay the
mighty bowmen amongst the Pancalas, the Kaikayas, and the Srinjayas, in
thousands. Indeed, the three mighty car-warriors viz., Partha and
Vrikodara and Karna, began to exterminate the samsaptakas, the Kauravas,
and the Pancalas, respectively. In consequence of thy evil policy, O
king, all these Kshatriyas, scorched with excellent shafts by those three
great warriors, began to be exterminated in that battle. Then Duryodhana,
O chief of the Bharatas, filled with rage, pierced Nakula and his four
steeds with nine arrows. Of immeasurable soul, thy son next, O ruler of
men, cut off the golden standard of Sahadeva with a razor-faced shaft.
Filled with wrath, Nakula then, O king, struck thy son with three and
seventy arrows in that battle, and Sahadeva struck him with five. Each of
those foremost warriors of Bharata's race and foremost of all bowmen, was
struck by Duryodhana in rage with five arrows. With a couple of
broad-headed arrows, then, he cut off the bows of both those warriors;
and then he suddenly pierced each of the twins with three and seventy
arrows. Taking up then two other beautiful and foremost of bows each of
which resembled the bow of Indra himself, those two heroes looked
beautiful like a pair of celestial youths in that battle. Then those two
brothers, both endued with great activity in battle, poured upon their
cousin, O king, ceaseless showers of terrible shafts like two masses of
clouds, pouring rain upon a mountain breast. Thereupon thy son, that
great car-warrior, O king filled with rage, resisted those two great
bowmen, viz., the twin sons of Pandu, with showers of winged arrows. The
bow of Duryodhana in that battle, O Bharata, seemed to be continuously
drawn into a circle, and shafts seemed to issue from it ceaselessly on
all sides. Covered with Duryodhana's shafts the two sons of Pandu ceased
to shine brightly, like the Sun and the Moon in the firmament, divested
of splendour, when shrouded by masses of clouds. Indeed, those arrows, O
king, equipped with wings of gold and whetted on stone, covered all the
points of the compass like the rays of the Sun, when the welkin was thus
shrouded and all that was seen was one uniform expanse of the Destroyer
himself, at the end of the Yuga. Beholding on the other hand, the prowess
of thy son, the great car-warriors all regarded the twin sons of Madri to
be in the presence of Death. The commander then, O king, of the Pandava
army, viz., the mighty car-warrior Parshata (Son of Prishata) proceeded
to that spot where Duryodhana was. Transgressing those two great
car-warriors, viz., the two brave sons of Madri, Dhrishtadyumna began to
resist thy son with his shafts. Of immeasurable soul, that bull among
men, viz., thy son, filled with the desire to retaliate, and smiling the
while, pierced the prince of Pancala with five and twenty arrows. Of
immeasurable soul and filled with the desire to retaliate, thy son once
more pierced the prince of Pancala with sixty shafts and once again with
five, and uttered a loud roar. Then the king, with a sharp razor-faced
arrow, cut off, in that battle, O sire, the bow with arrow fixed thereon
and the leathern fence of his antagonist. Casting aside that broken bow,
the prince of Pancala, that crusher of foes, quickly took up another bow
that was new and capable of bearing a great strain. Blazing with
impetuosity, and with eyes red as blood from rage, the great bowman
Dhrishtadyumna, with many wounds on his person looked resplendent on his
car. Desirous of slaying Duryodhana, O chief of the Bharatas, the Pancala
hero sped five and ten cloth-yard shafts that resembled hissing snakes.
Those shafts, whetted on stone and equipped with the feathers of Kankas
and peacocks, cutting through the armour decked with gold of the king
passed through his body and entered the Earth in consequence of the force
with which they had been shot. Deeply pierced, O monarch, thy son looked
exceedingly beautiful like a gigantic Kinsuka in the season of spring
with its flowery weight. His armour pierced with those shafts, and all
his limbs rendered exceedingly infirm with wounds, he became filled with
rage and cut off Dhrishtadyumna's bow, with a broad-headed arrow. Having
cut off his assailant's bow the king then, O monarch, with great speed,
struck him with ten shafts on the forehead between the two eyebrows.
Those shafts, polished by the hands of the smith, adorned
Dhrishtadyumna's face like a number of bees, desirous of honey, adorning
a full-blown lotus. Throwing aside that broken bow, the high-souled
Dhrishtadyumna quickly took up another, and with it, sixteen broad-headed
arrows. With five he slew the four steeds and the driver of Duryodhana,
and he cut off with another his bow decked with gold. With the remaining
ten shafts, the son of Prishata cut off the car with the upashkara, the
umbrella, the dart, the sword, the mace, and the standard of thy son.
Indeed, all the kings beheld the beautiful standard of the Kuru king,
decked with golden Angadas and bearing the device of an elephant worked
in jewels, cut off by the prince of the Pancalas. Then the uterine
brothers of Duryodhana, O bull of Bharata's race, rescued the carless
Duryodhana who had all his weapons, besides, cut off in that battle. In
the very sight of Dhrishtadyumna, Durdhara, O monarch, causing that ruler
of men to ride upon his car quickly bore him away from the battle.

"'Meanwhile the mighty Karna, having vanquished Satyaki and desirous of
rescuing the (Kuru) king, proceeded straight against the face of Drona's
slayer, that warrior of fierce shafts. The grandson of Sini, however,
quickly pursued him from behind, striking him with his arrows, like an
elephant pursuing a rival and striking him at the hinder limbs with his
tusks. Then, O Bharata, fierce became the battle that raged between the
high-souled warriors of the two armies, in the space that intervened
between Karna and the son of Prishata. Not a single combatant of either
the Pandavas nor ourselves turned his face from the battle. Then Karna
proceeded against the Pancalas with great speed. At that hour when the
Sun had ascended the meridian, great slaughter, O best of men, of
elephants and steeds and men, took place on both sides. The Pancalas, O
king, inspired with the desire of victory, all rushed with speed against
Karna like birds towards a tree. The son of Adhiratha, of great energy,
filled with rage, began from their front to strike those Pancalas, with
the keen points of his shafts, singling out their leaders, viz.,
Vyaghraketu and Susharma and Citra and Ugrayudha and Jaya and Sukla and
Rochamana and the invincible Singhasena. Those heroes, speedily advancing
with their cars, encompassed that foremost of men, and poured their
shafts upon that angry warrior, viz., Karna, that ornament of battle.
That foremost of men endued with great valour, viz., the son of Radha,
afflicted those eight heroes engaged in battle with eight keen shafts.
The Suta's son possessed of great prowess, O king, then slew many
thousands of other warriors skilled in fight. Filled with rage, the son
of Radha then slew Jishnu, and Jishnukarman, and Devapi, O king, in that
battle, and Citra, and Citrayudha, and Hari, and Singhaketu and Rochamana
and the great car-warrior Salabha, and many car-warriors among the Cedis
bathed the form of Adhiratha's son in blood, while he himself was engaged
in taking the lives of those heroes. There, O Bharata, elephants,
assailed with arrows by Karna, fled away on all sides in fear and caused
a great agitation on the field of battle. Others assailed with the shafts
of Karna, uttered diverse cries, and fell down like mountains riven with
thunder. With the fallen bodies of elephants and steeds and men and with
fallen cars, the Earth became strewn along the track of Karna's car.
Indeed, neither Bhishma, nor Drona, nor any other warrior of thy army had
ever achieved such feats as were then achieved by Karna in that battle.
Amongst elephants, amongst steeds, amongst cars and amongst men, the
Suta's son caused a very great carnage, O tiger among men. As a lion is
seen to career fearlessly among a herd of deer, even so Karna careered
fearlessly among the Pancalas. As a lion routeth a herd of terrified deer
to all points of the compass, even so Karna routed those throngs of
Pancala cars to all sides. As a herd of deer that have approached the
jaws of a lion can never escape with life, even so those great
car-warriors that approached Karna could not escape with their lives. As
people are certainly burnt if they come in contact with a blazing fire,
even so the Srinjayas, O Bharata, were burnt by the Karna-fire when they
came in contact with it. Many warriors among the Cedis and the Pancalas,
O Bharata, that were regarded as heroes, were slain by the single-handed
Karna in that battle who fought with them, proclaiming his name, in every
instance. Beholding the prowess of Karna, O king, I thought that a single
Pancala even would not, in that battle, escape from the son of Adhiratha.
Indeed, the Suta's son in that battle repeatedly routed the Pancalas.

"'Beholding Karna thus slaughtering the Pancalas in that dreadful battle,
King Yudhishthira the just rushed in wrath towards him; Dhrishtadyumna
and the sons of Draupadi also, O sire, and hundreds of warriors,
encompassed that slayer of foes viz., the son of Radha. And Shikhandi,
and Sahadeva, and Nakula, and Nakula's son, and Janamejaya, and the
grandson of Sini, and innumerable Prabhadrakas, all endued with
immeasurable energy, advancing with Dhrishtadyumna in their van, looked
magnificent as they struck Karna with shafts and diverse weapons. Like
Garuda falling upon a large number of snakes, the son of Adhiratha,
singlehanded, fell upon all those Cedis and Pancalas and Pandavas in that
encounter. The battle that took place between them and Karna, O monarch,
became exceedingly fierce like that which had occurred in days of old
between the gods and the Danavas. Like the Sun dispelling the surrounding
darkness, Karna fearlessly and alone encountered all those great bowmen
united together and pouring upon him repeated showers of arrows. While
the son of Radha was thus engaged with the Pandavas, Bhimasena, filled
with rage, began to slaughter the Kurus with shafts, every one of which
resembled the lord of Yama. That great bowman, fighting single-handed
with the Bahlikas, and the Kaikayas, the Matsyas, the Vasatas, the
Madras, and Saindhavas, looked exceedingly resplendent. There, elephants,
assailed in their vital limbs by Bhima with his cloth-yard shafts fell
down, with their riders slain, making the Earth tremble with the violence
of their fall. Steeds also, with their riders slain, and foot-soldiers
deprived of life, lay down, pierced with arrows and vomiting blood in
large quantities. Car-warriors in thousands fell down, their weapons
loosened from their hands. Inspired with the fear of Bhima, they lay
deprived of life, their bodies mangled with sounds. The Earth became
strewn with car-warriors and horsemen and elephant-men and drivers and
foot-soldiers and steeds and elephants all mangled with the shafts of
Bhimasena. The army of Duryodhana, O king, cheerless and mangled and
afflicted with the fear of Bhimasena, stood as if stupefied. Indeed that
melancholy host stood motionless in that dreadful battle like the Ocean,
O king, during a calm in autumn. Stupefied, that host stood even like the
Ocean in calm. However endued with wrath and energy and might, the army
of thy son then, divested of its pride, lost all its splendour. Indeed,
the host, whilst thus being slaughtered became drenched with gore and
seemed to bathe in blood. The combatants, O chief of the Bharatas,
drenched with blood, were seen to approach and slaughter one another. The
Suta's son, filled with rage, routed the Pandava division, while
Bhimasena in rage routed the Kurus. And both of them, while thus
employed, looked exceedingly resplendent. During the progress of that
fierce battle filling the spectators with wonder, Arjuna, that foremost
of various persons, having slain a large number of samsaptakas in the
midst of their array, addressed Vasudeva, saying, "This struggling force
of samsaptakas, O Janardana, is broken. Those great car-warriors amongst
the samsaptakas are flying away with their followers, unable to bear my
shafts, like deer unable to bear the roar of the lion. The vast force of
the Srinjayas also seems to break in this great battle. There that banner
of the intelligent Karna, bearing the device of the elephant's rope, O
Krishna, is seen in the midst of Yudhishthira's division, where he is
careering with activity. The other great car-warriors (of our army) are
incapable of vanquishing Karna. Thou knowest that Karna is possessed of
great energy as regards prowess in battle. Proceed thither where Karna is
routing our force. Avoiding (other warriors) in battle, proceed against
the Suta's son, that mighty car-warrior. This is what I wish, O Krishna.
Do, however, that which thou likest." Hearing these words of his, Govinda
smiled, and addressing Arjuna, said, "Slay the Kauravas, O son of Pandu,
without delay." Then those steeds, white as swans, urged by Govinda, and
bearing Krishna and the son of Pandu penetrated thy vast force. Indeed,
thy host broke on all sides as those white steeds in trappings of gold,
urged by Keshava, penetrated into its midst. That ape-bannered car, the
clatter of whose wheels resembled the deep roar of the clouds and whose
flags waved in the air, penetrated into the host like a celestial car
passing through the welkin. Keshava and Arjuna, filled with rage, and
with eyes red as blood, as they penetrated, piercing through thy vast
host, looked exceedingly resplendent in their splendour. Both delighting
in battle, as those two heroes, challenged by the Kurus, came to the
field, they looked like the twin Ashvinis invoked with proper rites in a
sacrifice by the officiating priests. Filled with rage, the impetuosity
of those two tigers among men increased like that of two elephants in a
large forest, enraged at the claps of hunters. Having penetrated into the
midst of that car-force and those bodies of horse, Phalguna careered
within those divisions like the Destroyer himself, armed with the fatal
noose. Beholding him put forth such prowess within his army, thy son, O
Bharata, once more urged the samsaptakas against him. Thereupon, with a
1,000 cars, and 300 elephants, and 14,000 horses, and 200,00 of
foot-soldiers armed with the bow, endued with great courage, of sureness
of aim and conversant with all the ways of battle, the leaders of the
samsaptakas rushed (from every side) towards the son of Kunti (in the
great battle) covering the Pandava, O monarch, with showers of arrows
from all sides. Thus covered with shafts in that battle, Partha, that
grinder of hostile forces, exhibited himself in a fierce form like the
Destroyer himself, armed with the noose. While engaged in slaughtering
the samsaptakas, Partha became a worthy object of sight to all. Then the
welkin became filled with shafts decked with gold and possessed of the
effulgence of lightning that were ceaselessly short by the diadem-decked
Arjuna. Indeed, everything completely shrouded with mighty shafts sped
from Arjuna's arms and falling ceaselessly all around, looked
resplendent, O lord, as if covered with snakes. The son of Pandu, of
immeasurable soul, shot on all sides his straight shafts equipped with
wings of gold and furnished with keen points. In consequence of the sound
of Partha's palms, people thought that the Earth, or the vault of the
welkin, or all the points of the compass, or the several oceans, or the
mountains seemed to split. Having slain 10,000 kshatriyas, Kunti's son,
that mighty car-warrior, then quickly proceeded to the further wing of
the samsaptakas. Repairing to that further wing which was protected by
the Kambojas, Partha began to grind it forcibly with his arrows like
Vasava grinding the Danavas. With broad-headed arrows he began to quickly
cut off the arms, with weapons in grasp, and also the heads of foes
longing to slay him. Deprived of diverse limbs, and of weapons, they
began to fall down on the Earth, like trees of many boughs broken by a
hurricane. While he was engaged in thus slaughtering elephants and steeds
and car-warriors and foot-soldiers, the younger brother of Sudakshina
(the chief of the Kambojas) began to pour showers of arrows on him. With
a couple of crescent-shaped arrows, Arjuna cut off the two arms, looking
like spiked maces, of his striking assailant, and then his head graced
with a face as beautiful as the full moon, with a razor-headed arrow.
Deprived of life, he fell down from his vehicle, his body bathed in
blood, like the thunder-riven summit of a mountain of red arsenic.
Indeed, people saw the tall and exceedingly handsome younger brother of
Sudakshina, the chief of the Kambojas, of eyes resembling lotus petals,
slain and fall down like a column of gold or like a summit of the golden
Sumeru. Then commenced a battle there once more that was fierce and
exceedingly wonderful. The condition of the struggling combatants varied
repeatedly. Each slain with a single arrow, and combatants of the
Kamboja, the Yavana, and the Saka races, fell down bathed in blood, upon
which the whole field of battle became one expanse of red, O monarch. In
consequence of car-warriors deprived of steeds and drivers, and steeds
deprived of riders, and elephants deprived of riders, and riders deprived
of elephants, battling with one another, O king, a great carnage took
place. When the wing and the further wing of the samsaptakas had thus
been exterminated by Savyasaci, the son of Drona quickly proceeded
against Arjuna, that foremost of victorious warriors. Indeed, Drona's son
rushed, shaking his formidable bow, and taking with him many terrible
arrows like the Sun himself appearing with his own rays. With mouth wide
open from rage and with the desire to retaliate, and with red eyes, the
mighty Ashvatthama looked formidable like death himself, armed with his
mace and filled with wrath as at the end of the Yuga. He then shot
showers of fierce shafts. With those shafts sped by him, he began to rout
the Pandava army. As soon as he beheld him of Dasharha's race (Keshava)
on the car, O king, he once more sped at him, and repeated showers of
fierce shafts. With those falling shafts, O monarch, sped by Drona's son,
both Krishna and Dhananjaya were completely shrouded on the car. Then the
valiant Ashvatthama, with hundreds of keen arrows, stupefied both Madhava
and the son of Pandu in that battle. Beholding those two protectors of
all mobile and immobile creatures thus covered with arrows, the universe
of mobile and immobile beings uttered cries of "Oh!" and "Alas!" Crowds
of Siddhas and Charanas began to repair to that spot from every side,
mentally uttering this prayer, viz., "Let good be to all the worlds."
Never before, O king, did I see prowess like that of Drona's son in that
battle while he was engaged in shrouding the two Krishnas with shafts.
The sound of Ashvatthama's bow, inspiring foes with terror, was
repeatedly heard by us in that battle, O king, to resemble that of a
roaring lion. While careering in that battle and striking right and left
the string of his bow looked beautiful like flashes of lightning in the
midst of a mass of clouds. Though endued with great firmness and
lightness of hand the son of Pandu, for all that, beholding the son of
Drona then, became greatly stupefied. Indeed, Arjuna then regarded his
own prowess to be destroyed by his high-souled assailant. The form of
Ashvatthama became such in that battle that men could with difficulty
gaze at it. During the progress of that dreadful battle between Drona's
son and the Pandava, during that time when the mighty son of Drona, O
monarch, thus prevailed over his antagonist and the son of Kunti lost his
energy, Krishna became filled with rage. Inspired with wrath he drew deep
breaths, O king, and seemed to burn with his eyes both Ashvatthama and
Phalguna as he looked at them repeatedly. Filled with rage, Krishna
addressed Partha in an affectionate tone, saying, "This, O Partha, that I
behold in battle regarding thee, is exceedingly strange, since Drona's
son, O Partha, surpasseth thee today! Hast thou not now the energy and
the might of thy arms thou hadst before? Hast thou not that Gandiva still
in thy hands, and dost thou not stay on thy car now? Are not thy two arms
sound? Hath thy fist suffered any hurt? Why is it then that I see the son
of Drona prevail over thee in battle? Do not, O Partha, spare thy
assailant, regarding him as the son of thy preceptor, O bull of Bharata's
race. This is not the time for sparing him." Thus addressed by Krishna,
Partha speedily took up four and ten broad-headed arrows at a time, when
speed was of the highest moment, and with them he cut off Ashvatthama's
bow and standard and umbrella and banners and car and dart and mace. With
a few calf-toothed arrows he then deeply struck the son of Drona in the
latter's shoulder. Thereupon overcome with a deep swoon, Ashvatthama sat
down, supporting himself on his flagstaff. The latter's driver then, O
monarch, desirous of protecting him from Dhananjaya, bore him away
insensible and thus deeply afflicted by the foe. Meanwhile that scorcher
of foes, viz., Vijaya, slaughtered thy troops by hundreds and thousands,
in the very sight of that hero, viz., thy son, O sire. Thus, O king, in
consequence of thy evil counsels, a cruel and awful destruction and
carnage commenced as thy warriors were engaged with the enemy. Within a
short time Vibhatsu routed the samsaptakas: Vrikodara, the Kurus, and
Vasusena, the Pancalas. During the progress of the battle destructive of
great heroes, there rose many headless trunks all around. Meanwhile
Yudhishthira, O chief of the Bharatas, in great pain owing to his wounds,
retreating about two miles from the battle, rested himself for some
time.'"



57

"Sanjaya said, 'Then Duryodhana, O chief of Bharatas, repairing to Karna,
said unto him as also unto the ruler of the Madras and the other lords of
Earth present there, these words, "Without seeking hath this occasion
arrived, when the gates of heaven have become wide open. Happy are those
Kshatriyas, O Karna, that obtain such a battle. Brave heroes fighting in
battle with brave Kshatriyas equal to them in might and prowess, obtain
great good, O son of Radha. The occasion that hath come is even such.
Either let these brave Kshatriyas, slaying the Pandavas in battle, obtain
the broad Earth, or let them, slain in battle by the foe, win the blessed
region reserved for heroes." Hearing these words of Duryodhana, those
bulls among Kshatriyas cheerfully uttered loud shouts and beat and blew
their musical instruments. When Duryodhana's force became thus filled
with joy, the son of Drona, gladdening all thy warriors further said, "In
the very sight of all the troops, and before the eyes of you all, my
father after he had laid aside his weapons, was slain by Dhrishtadyumna.
By that wrath which such an act might kindle, and for the sake also of my
friend, ye kings, I swear truly before you all. Listen then to that oath
of mine. Without slaying Dhrishtadyumna I shall not doff my armour. If
this vow of mine be not fulfilled, let me not go to heaven. Be it Arjuna,
be it Bhimasena, or be it anybody else, whoever will come against me I
will crush him or all of them. There is no doubt in this." After
Ashvatthama had uttered these words, the entire Bharata army, united
together, rushed against the Pandavas, and the latter also rushed against
the former. The collision of brave leaders of car-divisions, O Bharata,
became exceedingly awful. A destruction of life then set in at the van of
the Kurus and the Srinjayas, that resembled what takes place at the last
great universal dissolution. Upon the commencement of that
passage-at-arms, various (superior) beings, with the gods, came there
accompanied by the Apsaras, for beholding those foremost of men. Filled
with joy, the Apsaras began to cover those foremost of men devoted to the
duties of their order, with celestial garlands, with diverse kinds of
celestial perfumes, and with diverse species of gems. Soft winds bore
those excellent odours to the nostrils of all the foremost of warriors.
Having smelt those perfumes in consequence of the action of the wind, the
warriors once more engaged in battle, and striking one another began to
fall down on the Earth. Strewn with celestial flowers, with beautiful
shafts equipped with wings of gold, and with many foremost of warriors,
the Earth looked beautiful like the firmament bespangled with myriads of
stars. Then in consequence of cheers coming from the welkin and the noise
of musical instruments, the furious passage-at-arms distinguished by
twang of bows and clatter of car-wheels and shouts of warriors became
exceedingly fierce.'"



58

"Sanjaya said, 'Thus raged that great battle between those lords of Earth
when Arjuna and Karna and Bhimasena, the son of Pandu became angry.
Having vanquished the son of Drona, and other great car-warriors, Arjuna,
O king, addressing Vasudeva, said, "Behold, O Krishna of mighty arms, the
Pandava army is flying away. Behold, Karna is slaying our great
car-warriors in this battle. I do not, O thou of Dasaratha's race, see
king Yudhishthira the just. Nor is the standard of Dharma's son, foremost
of warriors, visible. The third part of the day still remaineth,
Janardana. No one amongst the Dhartarashtras cometh against me for fight.
For doing, therefore, what is agreeable to me, proceed to the spot where
Yudhishthira is. Beholding Dharma's son safe and sound with his younger
brothers in battle, I will again fight with the foe, O thou of Vrishni's
race." At these words of Vibhatsu, Hari (Krishna) quickly proceeded on
that car to that spot where king Yudhishthira, along with the mighty
Srinjaya car-warriors of great strength, were fighting with the foe,
making death their goal. During the progress of that great carnage,
Govinda, beholding the field of battle, addressed Savyasaci, saying,
"Behold, O Partha, how great and awful is this carnage, O Bharata, of
Kshatriyas on Earth for the sake of Duryodhana. Behold, O Bharata, the
gold-backed bows of slain warriors, as also their costly quivers
displaced from their shoulders. Behold those straight shafts equipped
with wings of gold, and those clothyard arrows washed with oil and
looking like snakes freed from their sloughs. Behold, O Bharata, those
scimitars, decked with gold, and having ivory handles, and those
displaced shields embossed with gold. Behold those lances decked with
gold, those darts having golden ornaments, and those huge maces twined
round with gold. Behold those swords adorned with gold, those axes with
golden ornaments, and the heads of those battle-axes fallen off from
their golden handles. Behold those iron Kuntas, those short clubs
exceedingly heavy, those beautiful rockets, those huge bludgeons with
spiked heads, those discs displaced from the arms of their wielders, and
those spears (that have been used) in this dreadful battle. Endued (while
living) with great activity, warriors that came to battle, having taken
up diverse weapons, are lying, though deprived of life, as if still
alive. Behold, thousands of warriors lying on the field, with limbs
crushed by means of maces, or heads broken by means of heavy clubs, or
torn and mangled by elephants and steeds and cars. The field of battle is
covered with shafts and darts and swords and axes and scimitars and
spiked maces and lances and iron Kuntas and battle-axes, and the bodies
of men and steeds and elephants, hacked with many wounds and covered with
streams of blood and deprived of life, O slayer of foes. The Earth looks
beautiful, O Bharata, with arms smeared with sandal, decked with Angadas
of gold and with Keyuras, and having their ends cased in leathern fences.
With hands cased in leathern fences, with displaced ornaments, with
severed thighs looking like elephants' trunks of many active warriors,
with fallen heads, decked with costly gems and earrings, of heroes having
large expansive eyes, the Earth looks exceedingly beautiful. With
headless trunks smeared all over with blood with severed limbs and heads
and hips, the Earth looks, O best of the Bharatas, like an altar strewn
with extinguished fires. Behold those beautiful cars with rows of golden
bells, broken in diverse ways, and those slain steeds lying scattered on
the field, with arrows yet sticking to their bodies. Behold those bottoms
of cars, those quivers, those banners, those diverse kinds of standards,
those gigantic conchs of car-warriors, white in hue and scattered all
over the field. Behold those elephants, huge as hills, lying on the
Earth, with tongues lolling out, and those other elephants and steeds,
deprived of life and decked with triumphal banners. Behold those housings
of elephants, and those skins and blankets, and those other beautiful and
variegated and torn blankets. Behold those rows of bells torn and broken
in diverse ways in consequence of falling elephants of gigantic size, and
those beautiful goads set with stones of lapis lazuli, and those hooks
falling upon the ground. Behold those whips, adorned with gold, and
variegated with gems, still in the grasp of (slain) horsemen, and those
blankets and skins of the Ranku deer falling on the ground but which had
served for seats on horse back. Behold those gems for adorning the
diadems of kings, and those beautiful necklaces of gold, and those
displaced umbrellas and yak-tails for fanning. Behold the Earth, miry
with blood, strewn with the faces of heroes, decked with beautiful
earrings and well-cut beards and possessed of the splendour of the moon
and stars. Behold those wounded warriors in whom life is not yet extinct
and who, lying all around, are uttering wails of woe. Their relatives, O
prince, casting aside their weapons are tending them, weeping
incessantly. Having covered many warriors with arrows and deprived them
of life, behold those combatants, endued with activity longing for
victory, and swelling with rage, are once more proceeding for battle
against their antagonists. Others are running hither and thither on the
field. Being begged for water by fallen heroes, others related to them
have gone in quest of drink. Many, O Arjuna, are breathing their last
meanwhile. Returning their brave relatives, seeing them become senseless
are throwing down the water they brought and are running wildly, shouting
at one another. Behold, many have died after having slaked their thirst,
and many, O Bharata, are dying while drinking. Others, though
affectionate towards relatives, are still seen to rush towards foes in
great battle deserting their dear relatives. Others, again, O best of
men, biting their nether lips, and with faces rendered terrible in
consequence of the contraction of their brows, are surveying the field
all around." While saying these words unto Arjuna, Vasudeva proceeded
towards Yudhishthira. Arjuna also, beholding the king in that great
battle, repeatedly urged Govinda, saying, "Proceed, Proceed." Having
shown the field of battle to Partha, Madhava, while proceeding quickly,
slowly said unto Partha once more, "Behold those kings rushing towards
king Yudhishthira. Behold Karna, who resembles a blazing fire, on the
arena of the battle. Yonder the mighty-bowman Bhima is proceeding to
battle. They that are the foremost among the Pancalas, the Srinjayas, and
the Pandavas--they, that is, that have Dhrishtadyumna for their head, are
following Bhima. The vast army of the enemy is again broken by the
rushing Parthas. Behold, O Arjuna, Karna is trying to rally the flying
Kauravas. Resembling the Destroyer himself in impetuosity and Indra
himself in prowess, yonder proceedeth Drona's son, O thou of Kuru's race,
that hero who is the foremost of all wielders of weapons. The mighty
carwarrior Dhrishtadyumna is rushing against that hero. The Srinjayas are
following the lead of Dhristadyumna. Behold, the Srinjayas are falling."
Thus did the invincible Vasudeva describe everything unto the
diadem-decked Arjuna. Then, O king, commenced a terrible and awful
battle. Loud leonine shouts arose as the two hosts encountered each
other, O monarch, making death their goal. Even thus, O king, in
consequence of thy evil counsels, did that destruction set in on Earth, O
lord of Earth, of both thy warriors and those of the enemy.'"



59

"Sanjaya said, 'Then the Kurus and the Srinjayas once more fearlessly
encountered each other in battle, the Parthas being headed by
Yudhishthira, and ourselves headed by the Suta's son. Then commenced a
terrible battle, making the hair to stand on end, between Karna and the
Pandavas, that increased the population of Yama's kingdom. After that
furious battle, producing rivers of blood, had commenced, and when a
remnant only of the brave samsaptakas, O Bharata, were left
unslaughtered, Dhrishtadyumna, O monarch, with all the kings (on the
Pandava side) and those mighty car-warriors--the Pandavas themselves, all
rushed against Karna only. Like the mountain receiving a vast body of
water, Karna, unaided by anyone, received in that battle all those
advancing warriors filled with joy and longing for victory. Those mighty
car-warriors encountering Karna, were beat off and broken like a mass of
water, and beat back on all sides when it encounters a mountain. The
battle, however, that took place between them and Karna made the hair
stand on end. Then Dhrishtadyumna assailed the son of Radha with a
straight shaft in that battle, and addressing him said, "Wait, Wait." The
mighty car-warrior Karna, filled with rage, shook his foremost of bows
called Vijaya, and cutting off the bow of Dhrishtadyumna, as also his
arrows resembling snakes of virulent poison assailed Dhrishtadyumna
himself with nine arrows. Those arrows, O sinless one, piercing through
the gold-decked armour of the high-souled son of Prishata, became bathed
in blood and looked beautiful like so many cochineal. The mighty
car-warrior Dhrishtadyumna, casting aside that broken bow, took up
another bow and a number of shafts resembling snakes of virulent poison.
With those straight shafts numbering seventy, he pierced Karna.
Similarly, O king, Karna, in that battle, covered Prishata's son, that
scorcher of foes, with many shafts resembling snakes of virulent poison.
The slayer of Drona, that great bowman, retaliated by piercing Karna with
many keen shafts. Filled with rage, Karna then, O monarch, sped at his
antagonist a gold-decked shaft that resembled a second rod of death. That
terrible shaft, O monarch, as it coursed impetuously towards Prishata's
son, the grandson of Sini, O king, cut off into seven fragments,
displaying great lightness of hand. Beholding his shaft baffled by the
arrows of Satyaki, O king, Karna resisted Satyaki with showers of arrows
from every side. And he pierced Satyaki in that encounter with seven
clothyard shafts. The grandson of Sini, however, pierced him in return
with many arrows decked with gold. The battle then that took place, O
king, between those two warriors was such as to fill both spectators and
listeners with fear. Though awful, soon it became beautiful and deserving
objects of sight. Beholding the feats, in that encounter, of Karna and
the grandson of Sini, the hair of all the creatures there present seemed
to stand on end. Meanwhile the mighty son of Drona rushed against
Prishata's son, that chastiser of foes and queller of the prowess of all
enemies. Filled with rage, Drona's son, that subjugator of hostile towns,
addressing Dhrishtadyumna, said, "Wait, wait, O slayer of a Brahmana,
thou shalt not escape me today with life." Having said these words, that
mighty car-warrior of great lightness of hand striving resolutely, deeply
pierced the brave son of Prishata, who also strove to the utmost of his
prowess, with many keen and terrible shafts endued with great
impetuosity. As Drona (while alive), beholding the son of Prishata, O
sire, had become cheerless and regarded him as his death, even so the son
of Prishata, that slayer of hostile heroes, beholding Drona's son in that
battle, now regarded him as his death. Soon, however, remembering that he
was unslayable in battle by means of weapons, he rushed with great speed
against Drona's son, like the Destroyer running against the Destroyer at
the time of the universal dissolution. Drona's heroic son, however, O
monarch, beholding Dhrishtadyumna stationed before him, drew deep
breaths, in wrath, and rushed towards him. Both of them were filled with
great rage at the sight of each other. Endued with great activity, the
valiant son of Drona then, O monarch, said these words unto
Dhrishtadyumna staying not far from him, "O wretch amongst the Pancalas,
I shall today despatch thee to Yama. The sin thou hast committed before
by slaying Drona will fill thee today with regret, to thy great evil, if
thou stayest in battle without being protected by Partha, or if thou dost
not fly away, O fool, I tell thee truly." Thus addressed, the valiant
Dhrishtadyumna replied, saying, "That same sword of mine which answered
thy sire, resolutely engaged in battle, will today answer this speech of
thine. If Drona could be slain by me, O thou that art a Brahmana in name
only, why should I not then, putting forth my prowess, slay thee also in
battle today?" Having said these words, the wrathful commander of the
Pandava forces, viz., the son of Prishata, pierced Drona's son with a
keen arrow. Then Drona's son filled with great rage, shrouded every side
of Dhrishtadyumna, O king, in that battle, with straight arrows. Shrouded
with thousands of arrows, neither the welkin, nor the points of the
compass, nor the combatants all around, could, O monarch, be any longer
seen. Similarly, the son of Prishata, O king, shrouded Drona's son, that
ornament of battle, with arrows, in the very sight of Karna. The son of
Radha, too, O monarch, singly resisted the Pancalas and the Pandavas and
the (five) sons of Draupadi and Yudhamanyu and the mighty car-warrior
Satyaki, in consequence of which feat he became the cynosure of all eyes.
Then Dhrishtadyumna in that battle cut off the very tough and formidable
bow of Drona's son, as also all his arrows resembling snakes of virulent
poison. Drona's son, however, with his arrows, destroyed within the
twinkling of an eye the bow, the dart, the mace, the standard, the
steeds, the driver, and the car of Prishata's son. Bowless and carless
and steedless and driverless, the son of Prishata then took up a huge
scimitar and a blazing shield decked with a hundred moons. Endued with
great lightness of hand, and possessed of mighty weapons, that mighty
car-warrior, viz., the heroic son of Drona, O king, quickly cut off, in
that battle, with many broad-headed arrows, those weapons also of
Dhrishtadyumna before the latter could come down from his car. All this
seemed exceedingly wonderful. The mighty car-warrior Ashvatthama,
however, though struggling vigorously, could not, O chief of the
Bharatas, slay the carless and steedless and bowless Dhrishtadyumna,
although pierced and exceedingly mangled with many arrows. When,
therefore, O king, the son of Drona found that he could not slay his
enemy with arrows, he laid aside his bow and quickly proceeded towards
the son of Prishata. The impetuosity of that high-souled one, as he
rushed towards his foe, resembled that of Garuda swooping down for
seizing a large snake. Meanwhile Madhava, addressing Arjuna, said,
"Behold, O Partha, how the son of Drona is rushing with great speed
towards the car of Prishata's son. Without doubt, he will slay the
prince. O mighty-armed one, O crusher of foes, rescue the son of
Prishata, who is now within the jaws of Drona's son as if within the jaws
of Death himself." Having said these words, the valiant Vasudeva urged
the steeds towards that spot where Drona's son was. Those steeds, of the
splendour of the moon, urged by Keshava, proceeded towards the car of
Drona's son, devouring the very skies. Beholding those two of great
energy, viz., Krishna and Dhananjaya, coming towards him, the mighty
Ashvatthama made great efforts for slaying Dhrishtadyumna soon. Seeing
Dhrishtadyumna dragged, O ruler of men by his enemy, the mighty Partha
sped many arrows at the son of Drona. Those arrows, decked with gold and
sped from Gandiva, approached the son of Drona and pierced him deeply
like snakes penetrating into an ant-hill. Thus pierced with those
terrible arrows, the valiant son of Drona, O king, abandoned the Pancala
prince of immeasurable energy. Indeed, the hero, thus afflicted with
Dhananjaya's shafts, mounted on his car, and taking up his own excellent
bow, began to pierce Partha with many shafts. Meanwhile, the heroic
Sahadeva, O ruler of men, bore away on his car the son of Prishata, that
scorcher of foes. Arjuna then, O king, pierced Drona's son with many
arrows. Filled with rage, Drona's son struck Arjuna in the arms and the
chest. Thus provoked, Partha, in that battle, sped at Drona's son, a long
shaft that resembled a second rod of Death, or rather, Death himself.
That arrow of great splendour fell upon the shoulder of the Brahmana
hero. Exceedingly agitated, O monarch, in that battle, by the violence of
the stroke, he sat down on the terrace of his car and swooned away. Then
Karna, O monarch, shook his bow Vijaya and, filled with rage, repeatedly
eyed Arjuna in that battle, desiring a single combat with him. Meanwhile
the driver of Drona's son, beholding the latter senseless, quickly bore
him away on his car from the field of battle. Beholding Prishata's son
rescued and Drona's son afflicted, the Pancalas, O king, expectant of
victory, began to utter loud shouts. Thousands of sweet instruments began
to be sounded. Seeing such wonderful feats in battle, the combatants
uttered leonine roars. Having achieved that feat, Partha addressed
Vasudeva, saying "Proceed, O Krishna, towards the samsaptakas, for this
is greatly desired by me." Hearing those words of Pandu's son, he of
Dasharha's race proceeded on that car graced with many banners and whose
speed resembled that of the wind or the mind.'"



60

"Sanjaya said, 'Meanwhile Krishna, pointing out king Yudhishthira the
just, unto Kunti's son Partha, addressed him in these words: "Yonder, O
son of Pandu, your brother (Yudhishthira) is being pursued by many mighty
and great bowmen amongst the Dhartarashtras, all inspired with the desire
of slaughtering him. The mighty Pancalas, difficult of defeat in battle,
are proceeding after the high-souled Yudhishthira from desire of rescuing
him. Yonder, Duryodhana, O Partha, the king of the whole world, clad in
mail and accompanied by a large car force, is pursuing the Pandava king.
Impelled by the desire of slaughtering his rival, the mighty Duryodhana,
O tiger among men, is pursuing him, accompanied by his brothers, the
touch of whose weapons is as fatal as that of poisonous snakes and who
are all conversant with every mode of warfare. Those Dhartarashtra
elephants and horses and car-warriors and foot-soldiers are advancing to
seize Yudhishthira like poor men after a precious gem. Behold, checked by
Satyaki and Bhima, they have again been stupefied, like the Daityas, that
desired to take away the Amrita, made motionless by Sakra and Agni. The
mighty car-warriors (of the Kuru army), however, in consequence of the
vastness of their numbers, are again proceeding towards Yudhishthira like
a vast quantity of water in the season of rains rushing towards the
ocean. Those mighty bowmen are uttering leonine roars, blowing their
conchs, and shaking their bows. I regard Kunti's son Yudhishthira, thus
brought under the influence of Duryodhana, to be already within the jaws
of Death or already poured as a libation on the sacrificial fire. The
army of Dhritarashtra's son, O Pandava, is arrayed and equipped duly.
Sakra himself, coming within the range of its arrows, can scarcely
escape. Who will in battle bear the impetuosity of the heroic Duryodhana
who shoots showers of arrows with the greatest celerity and who, when
angry, resembles the Destroyer himself? The force of the heroic
Duryodhana's shafts, or Drona's son's or Kripa's or Karna's would break
down the very mountains. That scorcher of foes, viz., king Yudhishthira,
was once compelled by Karna to turn his back upon the field. The son of
Radha is endued with great might and great lightness of hand. Possessed
of great skill, he is accomplished in battle. He is competent to afflict
the eldest son of Pandu in fight, specially when he is united with the
mighty and brave son of Dhritarashtra. Of rigid vows, when the son of
Pritha (Yudhishthira) had been engaged in battle with all those warriors,
other great car-warriors had struck him and contributed to his defeat.
The king, O best of the Bharatas, is exceedingly emaciated in consequence
of his fasts. He is endued with Brahma-force, but the puissant one is not
endued with much of Kshatriya-might. Assailed, however, by Karna, the
royal son of Pandu, Yudhishthira, that scorcher of foes, hath been placed
in a situation of great peril. I think, O Partha, that king Yudhishthira
has fallen. Indeed, since that chastiser of foes, the wrathful Bhimasena,
coolly heareth the leonine roars of the frequently shouting
Dhartarashtra's longing for victory and blowing their conchs, I think, O
bull among men, that Pandu's son Yudhishthira is dead. Yonder Karna urges
forward the mighty car-warriors of the Dhartarashtras towards the son of
Pritha with the weapons called Sthunakarna, Indrasjaha and Pasupata, and
with clubs and other weapons. The king, O Bharata, must be deeply
afflicted and exceedingly weakened, because the Pancalas and the
Pandavas, those foremost of all wielders of weapons, are seen to proceed
with great speed towards him at a time when speed is of the highest
moment like strong men rushing to the rescue of a person sinking in a
bottomless sea. The king's standard is no longer visible. It has probably
been struck down by Karna with his shafts. In the very sight of the
twins, O Partha, and of Satyaki and Shikhandi, and Dhrishtadyumna and
Bhima and Satanika, O lord, as also of all the Pancalas and the Cedis, O
Bharata, yonder Karna is destroying the Pandava division with his arrows,
like an elephant destroying an assemblage of lotuses. There, those
car-warriors of thy army, O son of Pandu, are flying away. See, see, O
Partha, how those great warriors are retreating. Those elephants, O
Bharata, assailed by Karna in battle, are flying away in all directions,
uttering cries of pain. There those crowds of car-warriors, routed in
battle, O Partha, by Karna, that crusher of foes, are flying away in all
directions. Behold, O Partha, that foremost of standards, of the Suta's
son, on his car, bearing the device of the elephant's rope, is seen to
move all over the field. There, the son of Radha is now rushing against
Bhimasena, scattering hundreds of shafts as he proceeds and slaughtering
thy army therewith. There, those mighty car-warriors of the Pancalas are
being routed (by Karna) even as the Daityas had been routed by Sakra in
dreadful battle. There, Karna, having vanquished the Pancalas, the
Pandus, and the Srinjayas, is casting his eyes on all sides, I think, for
seeking thee. Behold, O Partha, Karna, as he beautifully draws his
foremost of bows, looketh exceedingly beautiful even as Sakra in the
midst of the celestials, after vanquishing his foes. There the Kauravas,
beholding the prowess of Karna, are roaring and inspiring the Pandus and
the Srinjayas with fear on every side. There, Karna himself, terrifying
the Pandus with his whole soul, in dreadful battle, is addressing all the
troops, O giver of honours, saying, 'Blessed be ye, advance, ye Kauravas
and rush with such speed that no Srinjaya may, in this battle escape with
life. United together, do this all of you. As regards ourselves, we will
follow behind you.' Saying these words, he is advancing behind (his
troops), scattering his shafts. Behold Karna, adorned with his white
umbrella in this battle and looking like the Udaya hills adorned by the
moon. With his beautiful umbrella of a hundred ribs, resembling the moon
in full, held over his head, O Bharata, in this battle, Karna, O prince,
is casting his glances after thee. Without doubt, he will, in this
battle, come hither, with great speed. Behold him, O mighty-armed one, as
he shaketh his formidable bow and shooteth, in this dreadful battle, his
shafts resembling snakes of virulent poison. There, the son of Radha
turneth towards this direction, beholding thy banner bearing the ape, and
desiring, O Partha, an encounter with thee, O scorcher of foes. Indeed,
he cometh for his own destruction, even like an insect into the mouth of
a lamp. Wrathful and brave, he is ever engaged in the good of
Dhritarashtra's son. Of wicked understanding, he is always unable to put
up with thee. Beholding Karna alone and unsupported, Dhritarashtra's son,
O Bharata, turneth towards him with great resolution, accompanied by his
car-force, for protecting him. Let that wicked-souled one, along with all
those allies of his, be slain by thee, putting forth thy vigour, from
desire of winning fame, kingdom and happiness. Both of you are endued
with great strength. Both of you are possessed of great celebrity. When
encountering each other in battle, O Partha, like a celestial and a
Danava in the great battle between the gods and the Asuras, let all the
Kauravas behold thy prowess. Beholding thee filled with great rage and
Karna also excited to fury, O bull of Bharata's race, Duryodhana in wrath
will not be able to do anything. Remembering thyself to be of purified
soul, O bull of Bharata's race, and remembering also that the son of
Radha harboureth a great animosity for the virtuous Yudhishthira, achieve
that, O son of Kunti, which should now be achieved. Righteously setting
thy heart on battle, advance against that leader of car-warriors. There,
five hundred foremost of car-warriors, O thou best of car-warriors, that
are endued with great might and fierce energy, and 5,000 elephants, and
twice as many horses, and innumerable foot-soldiers, all united together,
O son of Kunti, and protecting one another, O hero, are advancing against
thee. Show thyself, of thy own will, unto that great bowman, viz., the
Suta's son. Advance, O bull of Bharata's race, towards him with great
speed. There, Karna, filled with great wrath is rushing against the
Pancalas. I see his standard approaching towards the car of
Dhrishtadyumna. I think he will exterminate the Pancalas. I will tell
thee, O bull of Bharata's race, some good news, O Partha. King
Yudhishthira the just is living. There, the mighty-armed Bhima, having
returned, is stationed at the head of the army, supported by the
Srinjayas and by Satyaki, O Bharata. There, the Kauravas are being
slaughtered with keen shafts by Bhimasena, O son of Kunti, and the
high-souled Pancalas. The troops of Dhritarashtra's son, with their faces
turned from the field, and with blood streaming down from their wounds,
are speedily flying away from battle, struck by Bhima with his shafts.
Bathed in blood, the Bharata army, O chief of Bharata's race, presents an
exceedingly cheerless aspect like that of the Earth when divested of
crops. Behold, O son of Kunti, Bhimasena, that foremost of combatants,
filled with rage like a snake of virulent poison, and engaged in routing
the (Kaurava) host. Yellow and red and black and white banners, adorned
with stars and moons and suns as also many umbrellas, O Arjuna, lie
scattered about. Made of gold or silver or brass and other metals,
standards are lying about, and elephants and steeds also, scattered all
over the field. There, those car-warriors are falling from their cars,
deprived of life by the unreturning Pancalas with shafts of diverse
kinds. There the Pancalas of great speed, O Dhananjaya, are rushing
against the riderless Dhartarashtra elephants and steeds and cars.
Reckless of their very lives, O chastiser of foes, those warriors,
difficult of defeat in battle aided by the might of Bhimasena are
crushing, O tiger among men, the hostile force. There, the Pancalas are
uttering loud roars and blowing their conchs as they are rushing against
their foes and crushing them with their shafts in battle. Behold their
great energy and power. Through sheer valour, the Pancalas are
slaughtering the Dhartarashtras like angry lions slaying elephants.
Unarmed they are snatching the weapons of their armed foes and with those
weapons thus snatched, they are slaying their foes that are effectual
smiters, and uttering loud roars. The heads and arms of their foes are
being struck off and felled on the field. The Pancala cars and elephants
and horses are all worthy of the highest praise. Like swans of great
speed leaving the Manasa lake and rushing into the Ganga, the Pancalas
are rushing against the Kauravas, and every part of the vast
Dhartarashtra force is assailed by them. Like bulls resisting bulls, the
heroic Kripa and Karna and other leaders are putting forth all their
valour for resisting the Pancalas. The Pancala heroes headed by
Dhrishtadyumna are slaying thousands of their foes, viz., the great
car-warriors of the Dhartarashtra army already sinking in the ocean of
Bhima's weapons. Beholding the Pancalas overwhelmed by their foes, the
fearless son of the Wind-god, assailing the hostile force, is shooting
his shafts and uttering loud roars. The greater portion of the vast
Dhartarashtra army has become exceedingly frightened. Behold those
elephants, pierced by Bhima with his cloth-yard shafts, are falling down
like mountain summits riven by the thunderbolt of Indra. There, those
huge elephants, deeply pierced with the straight shafts of Bhimasena are
flying away, crushing their own ranks. Dost thou not recognise the
unbearable leonine shouts, O Arjuna, of the terribly-roaring Bhimasena
inspired with desire of victory in battle? There, the prince of the
Nishadas, filled with rage, is coming against the son of Pandu, on his
foremost of elephants, from desire of slaying him with his lances, even
like Destroyer himself armed with his bludgeon. Struck by Bhima with ten
keen cloth-yard shafts endued with the splendour of the fire or the Sun,
the two arms of the roaring prince, with lances in grasp, are lopped off.
Staying the prince, Bhima proceedeth against other elephants looking like
masses of blue clouds and ridden by riders guiding them with skill.
Behold those riders striking Vrikodara with darts and lances in
profusion. Slaying with his keen shafts those elephants, seven at a time,
their triumphal standards also, O Partha, are cut down by thy elder
brother. As regards those other elephants, each of them is being slain
with ten shafts by him. The shouts of the Dhartarashtras are no longer
heard, now that Bhima, O bull of Bharata's race, who is equal to
Purandara himself, is engaged in battle. Full three akshauhinis of
Duryodhana's soldiers had been assembled together (in front of Bhima).
They have all been checked by that lion among men, Bhimasena, in wrath.'"

"Sanjaya continued, 'Behold that feat, difficult of accomplishment,
achieved by Bhimasena. Arjuna, with his keen shafts, destroyed the
remnant of his foes. The mighty samsaptakas, O lord, slaughtered in
battle and routed (by Arjuna), fled away in all directions, overcome with
fear. Many amongst them (that fell) became the guests of Shakra and
attained to great happiness. As regards Partha, that tiger among men, he
continued, with his straight shafts, to slaughter the Dhartarashtra host
consisting of four kinds of forces.'"



61

"Dhritarashtra said, 'When Bhima and Pandu's son Yudhishthira were
engaged in battle, when my troops were being slaughtered by the Pandus
and the Srinjayas, when, indeed, my vast army being broken and routed
repeatedly became cheerless, tell me, O Sanjaya, what the Kauravas did.'

"Sanjaya said, 'Beholding the mighty-armed Bhima, the Suta's son of great
valour, with eyes red in wrath, O king, rushed towards him. Seeing thy
army fly away from Bhimasena, the mighty Karna, O king, rallied it with
great efforts. The mighty-armed Karna, having rallied thy son's host,
proceeded against the Pandavas, those heroes difficult of defeat in
battle. The great car-warriors of the Pandavas also, shaking their bows
and shooting their shafts, proceeded against the son of Radha. Bhimasena,
and the grandson of Sini, and Shikhandi and Janamejaya, and
Dhrishtadyumna of great strength, and all the Prabhadrakas, and those
tigers among men, the Pancalas, filled with rage and inspired with desire
of victory, rushed in that battle from every side against thy army.
Similarly, the great car-warriors of thy army, O king, quickly proceeded
against the Pandava host, desirous of slaughtering it. Teeming with cars
and elephants and horses, and abounding with foot-soldiers and standards,
the two armies then, O tiger among men, assumed a wonderful aspect.
Shikhandi proceeded against Karna, and Dhrishtadyumna proceeded against
thy son Duhshasana, accompanied by a large force. Nakula proceeded
against Vrishasena, while Yudhishthira against Citrasena. Sahadeva, O
king, in that battle, proceeded against Uluka. Satyaki proceeded against
Shakuni, and the sons of Draupadi against the other Kauravas. The mighty
car-warrior Ashvatthama proceeded, with great care, against Arjuna.
Sharadvata's son Kripa proceeded against the mighty bowman Yudhamanyu,
while Kritavarma of great strength proceeded against Uttamauja. The
mighty-armed Bhimasena, O sire, alone and unsupported, resisted all the
Kurus and thy sons at the head of their division. The slayer of Bhishma,
Shikhandi, then, O monarch, with his winged arrows, resisted Karna,
careering fearlessly in that battle. Held in check, Karna then, his lips
trembling in rage, assailed Shikhandi with three arrows in the midst of
his eyebrows. With those three arrows sticking on his forehead, Shikhandi
looked highly beautiful like a silver mountain with three elevated
crests. Deeply pierced by the Suta's son in that encounter, the mighty
bowman Shikhandi pierced Karna, in return, with ninety keen shafts. The
mighty car-warrior Karna then, slaying Shikhandi's steeds and next his
driver with three arrows, cut off his standard with a razor-faced arrow.
That mighty car-warrior then, that scorcher of foes, filled with rage,
jumped down from his steedless car and hurled a dart at Karna. Cutting
off that dart with three shafts in that encounter, Karna then, O Bharata,
pierced Shikhandi with nine keen arrows. Avoiding then the shafts sped
from Karna's bow, that best of men, Shikhandi, exceedingly mangled,
retreated speedily from that spot. Then Karna, O monarch, began to
scatter the troops of the Pandavas, like a mighty wind scattering a heap
of cotton. Meanwhile Dhrishtadyumna, O monarch, afflicted by thy son,
pierced Duhshasana, in return, with three arrows in the centre of the
chest. Then Duhshasana, O sire, pierced his assailant's left arm with a
broad-headed shaft, sharp and straight and equipped with wings of gold.
Thus pierced, Dhrishtadyumna, filled with wrath and the desire to
retaliate, sped a terrible shaft, O Bharata, at Duhshasana. Thy son,
however, O king, with three shafts of his, cut off that impetuous arrow
sped by Dhrishtadyumna as it coursed towards him. Approaching
Dhrishtadyumna then, he struck him in the arms and the chest with
seventeen other broad-headed shafts adorned with gold. Thereat Prishata's
son, filled with rage, cut off Duhshasana's bow, O sire, with a sharp
razor-headed arrow, at which all the troops there uttered a loud shout.
Taking up then another bow, thy son, as if smiling, held Dhrishtadyumna
in check with showers of arrows from every side. Beholding the prowess of
that high-souled son of thine, the combatants, as also the siddhas and
the apsaras, became all filled with wonder. We then saw the mighty
Dhrishtadyumna thus assailed by Duhshasana to resemble a huge elephant,
held in check by a lion. Then many Pancala car-warriors and elephants and
horses, O elder brother of Pandu, desirous of rescuing the commander (of
the Pandava army) encompassed thy son. The battle that commenced, O
scorcher of foes, between thy warriors and the enemy, presented as
frightful a sight as that which may be seen at the destruction of all
creatures at the end of the Yuga.

"'Vrishasena, staying by the side of his father, having pierced Nakula
with five arrows made wholly of iron, pierced him once again with three
other arrows. The heroic Nakula then, as if smiling, deeply pierced
Vrishasena in the chest with a cloth-yard shaft of great keenness. Thus
pierced by his mighty foe, that scorcher of foes, viz., Vrishasena,
pierced his assailant with twenty arrows and was himself pierced by him
with five. Then those two bulls among men shrouded each other with
thousands of arrows, at which the divisions that supported them broke.
Beholding the troops of Dhritarashtra's son flying away, the Suta's son,
following them, O king, began to forcibly stop them. After Karna had gone
away, Nakula proceeded against the Kauravas. Karna's son also, avoiding
Nakula, proceeded quickly, O sire, to where his father, the son of Radha,
was for protecting his car-wheel.

"'The angry Uluka was held in check by Sahadeva. Having slain his four
steeds, the valiant Sahadeva then despatched his foe's driver to the
abode of Yama. Uluka then, that delighter of his father, jumping down
from his car, O king, quickly proceeded and entered the division of the
Trigartas. Satyaki, having pierced Shakuni with twenty keen arrows,
easily cut off the standard of Subala's son with a broad-headed arrow.
The valiant son of Subala, filled with rage, O king, in that encounter,
pierced Satyaki's armour and then cut off his golden standard. Then
Satyaki pierced him in return with many keen arrows, and struck his
driver, O monarch, with three arrows. With great speed then, he
despatched with other shafts the steeds of Shakuni to Yama's abode.
Speedily alighting then, O bull among men, from his car, Shakuni, that
mighty car-warrior, quickly ascended the car of Uluka. The latter then
bore away with great speed his father from Sini's grandson, that warrior
skilled in battle. Then Satyaki, O king, rushed in that battle against
thy army with great impetuosity, at which that army broke. Shrouded with
the arrows of Sini's grandson, thy army, O monarch, fled away on all
sides with great speed, and fell down deprived of life.

"'Thy son resisted Bhimasena in that battle, in a trice Bhima made that
ruler of men steedless and driverless and carless and standardless, at
which the (Pandava) troops became highly glad. Then thy son, O king, went
away from Bhimasena's presence. The whole Kuru army, at this, rushed
against Bhimasena. Tremendous became the din made by those combatants
inspired with the desire of slaying Bhimasena. Yudhamanyu, piercing
Kripa, quickly cut off his bow. Then Kripa, that foremost of all wielders
of weapons, taking up another bow, felled Yudhamanyu's standard and
driver and umbrella on the Earth. At this, the mighty car-warrior
Yudhamanyu retreated on his car, driving it himself. Uttamauja covered
the terrible son of Hridika, endued with terrible prowess, with a thick
shower of arrows like a cloud pouring torrents of rain on a mountain. The
battle between them, O scorcher of foes, became so awful that its like, O
monarch, I had never seen before. Then Kritavarma, O king, in that
encounter, suddenly pierced Uttamauja in the chest, at which the latter
sat down on the terrace of his car. His driver then bore away that
foremost of car-warriors. Then the whole Kuru army rushed at Bhimasena.
Duhshasana and Subala's son, encompassing the son of Pandu with a large
elephant force, began to strike him with small arrows. Then Bhima,
causing the wrathful Duryodhana to turn his back on the field by means of
hundreds of arrows, quickly rushed towards that elephant force. Beholding
that elephant-force advance impetuously against him, Vrikodara became
filled with great rage and invoked his celestial weapons. And he began to
strike elephants with elephants like Indra striking the Asuras. While
engaged in slaughtering those elephants, Vrikodara, in that battle,
covered the welkin with his shafts like myriads of insects covering a
fire. Like the wind scattering masses of clouds, Bhima quickly scattered
and destroyed crowds of elephants united together in thousands. Covered
all over with networks of gold, as also with many gems, the elephants
looked exceedingly beautiful in that battle like clouds charged with
lightning. Slaughtered by Bhima, those elephants, O king, began to fly
away. Some amongst them, with their hearts pierced, fell down on the
Earth. With those fallen and failing elephants adorned with gold, the
Earth looked beautiful there, as if strewn with broken mountains. With
the fallen elephant-warriors of blazing resplendence and adorned with
gems, the Earth looked beautiful as if strewn with planets of exhausted
merit. Then elephants, with their temples, frontal globes, and trunks
deeply pierced, fled in hundreds in that battle, afflicted with the
shafts of Bhimasena. Some amongst them, huge as hills, afflicted with
fear and vomiting blood, ran away, their limbs mangled with arrows, and
looked on that account, like mountains with liquid metals running down
their sides. People then beheld the two arms of Bhima, resembling two
mighty snakes, smeared with sandal-paste and other pounded unguents,
continually employed in drawing the bow. Hearing the sound of his
bow-string and palms that resembled the peal of thunder, those elephants,
ejecting urine and excreta, ran away in fear. The feats of the
single-handed Bhima of great intelligence, on that occasion, shone like
those of Rudra, himself, while engaged in destroying all creatures.'"



62

"Sanjaya said, 'The handsome Arjuna then, on that foremost car of his,
unto which were yoked white steeds, and which was urged by Narayana
himself, appeared on the scene. Like the tempest agitating the ocean,
Vijaya, O foremost of kings, in that battle, agitated that host of thine
teeming with horsemen. When the white-steeded Arjuna was otherwise
engaged, thy son Duryodhana, filled with rage and surrounded by half his
troops, approached suddenly, and encompassed the advancing Yudhishthira
inspired with the desire of revenge. The Kuru king then pierced the son
of Pandu with three and seventy razor-headed arrows. At this,
Yudhishthira, the son of Kunti, became inflamed with ire, and quickly
struck thy son with thirty broad-headed arrows. The Kaurava troops then
rushed impetuously for seizing Yudhishthira. Understanding the wicked
intentions of the enemy, the great car-warriors of the Pandava army,
uniting together, rushed towards Yudhishthira, the son of Kunti, for
rescuing him. Indeed, Nakula and Sahadeva and Dhrishtadyumna, the son of
Prishata, surrounded by a full Akshauhini of troops, thus proceeded
towards Yudhishthira. Bhimasena also, in that battle, crushing the great
car-warriors of thy army, proceeded towards the king surrounded by foes.
Karna, otherwise called Vaikartana, O king, shooting dense showers of
arrows, checked, single-handed, all those mighty bowmen thus advancing
(to the rescue). Though they shot dense showers of arrows and hurled
innumerable lances, fighting with determination, yet they were unable
even to look at the son of Radha. Indeed, the son of Radha, that master
of all weapons offensive and defensive, by shooting dense showers of
shafts checked all those great bowmen. The high-souled Sahadeva, however,
quickly approaching (the spot where Duryodhana was), and invoking without
loss of time a (celestial) weapon, pierced Duryodhana with twenty arrows.
Thus pierced by Sahadeva, the Kuru king, covered with blood, looked
beautiful, like a huge elephant of split temples. Beholding thy son
deeply pierced with many arrows of great energy, that foremost of
car-warriors, viz., the son of Radha, filled with rage, rushed to that
spot. Seeing Duryodhana reduced to that plight, Karna, invoking his
weapons quickly, began to slaughter the troops of Yudhishthira and
Prishata's son. Thus slaughtered by the high-souled Karna, Yudhishthira's
troops, O king, afflicted with the arrows of the Suta's son, soon fled
away. Showers of shafts fell together. Indeed, those sped subsequently
from the bow of the Suta's son touched with their heads the wings of
those sped before. In consequence of those falling showers, of shafts, O
monarch, colliding with one another, a conflagration seemed to blaze
forth in the welkin. Soon Karna shrouded the ten points of the compass, O
king, with arrows capable of piercing the bodies of foes, as if with
advancing flights of locusts. Displaying the highest weapons, Karna began
to wave with great force his two arms smeared with red sandal-paste and
adorned with jewels and gold. Then stupefying all sides, O king, with his
shafts, Karna deeply afflicted Yudhishthira the just. Filled with rage at
this, Dharma's son Yudhishthira struck Karna with fifty keen shafts. In
consequence then of the darkness caused by those showers of arrows, the
battle became awful to look at. Loud cries of woe arose from among thy
troops, O monarch, whilst they were being slaughtered by Dharma's son, O
sire, with diverse kinds of keen shafts equipped with Kanka feathers and
whetted on stone, with numerous broad-headed arrows, and with diverse
kinds of darts and swords and clubs. Thither where Pandu's son of
virtuous soul cast his eyes with the desire of producing evil, thither
thy army broke, O bull of Bharata's race. Inflamed with great rage, Karna
also, of immeasurable soul, inspired with the desire of retaliating, his
face flushed in anger, rushed in that battle against Pandu's son, king
Yudhishthira the just, shooting cloth-yard shafts and crescent-shaped
arrows and those equipped with heads like the calf's tooth. Yudhishthira
also pierced him with many whetted arrows equipped with wings of gold. As
if smiling the while, Karna pierced the royal son of Pandu in the chest
with three broad-headed arrows, whetted on stone, and equipped with Kanka
feathers. Deeply afflicted therewith, king Yudhishthira the just, sitting
down on the terrace of his car, ordered his driver to retreat. Thereupon
all the Dhartarashtras, with their king, set up a loud shout, saying,
"Seize! Seize!" and all of them then pursued the (Pandava) king. Then
seventeen hundred Kekaya troops, skilled in smiting, united with a body
of the Pancala troops, O king, checked the Dhartarashtras. During the
progress of that fierce and terrible battle, Duryodhana and Bhima, those
two warriors endued with great might, encountered each other.'"



63

"Sanjaya said, 'Meanwhile Karna also began, with his arrowy showers, to
afflict the mighty car-warriors of the Kaikayas, viz., those great bowmen
that stood before him. Indeed, the son of Radha despatched to Yama's
abode full five hundred of those warriors that were employed in checking
him in that battle. Beholding the son of Radha to be irresistible in that
battle, those warriors, afflicted with the arrows of their assailant,
repaired to the presence of Bhimasena. Breaking that car-force into many
parts by means of his arrows, Karna, singly and riding on that same car
of his, pursued Yudhishthira, who then, exceedingly mangled with arrows
and almost insensible, was proceeding slowly for reaching the Pandava
encampment with Nakula and Sahadeva on his two sides. Having approached
the king, the Suta's son, from desire of doing good to Duryodhana,
pierced the son of Pandu with three formidable arrows. In return, the
king pierced Radha's son in the centre of the chest and then his driver
with three shafts. Then those two scorchers of foes, viz., the twin sons
of Madri, those two protectors of Yudhishthira's car-wheels, rushed
towards Karna so that the latter might not succeed in slaying the king.
Then Nakula and Sahadeva, both shooting showers of shafts with great
care, covered the son of Radha therewith. The valiant son of the Suta,
however, in return, pierced those two high-souled chastisers of foes with
two broad-headed arrows of great sharpness. The son of Radha then slew
Yudhishthira's excellent steeds, white as ivory and fleet as the mind,
and having black hair in their tails. Then, smiling the while, the Suta's
son, that great bowman, with another broadheaded shaft, felled the
head-gear of Kunti's son. Similarly, the valiant Karna, having slain the
steeds of Nakula, cut off the car shafts and bow of that intelligent son
of Madri. Those two steedless and carless sons of Pandu,--those two
brothers,--thereupon ascended the car of Sahadeva. Beholding those two
brothers made carless, that slayer of hostile heroes, viz., their
maternal uncle, the ruler of the Madras, moved by compassion, addressed
the son of Radha and said, "Thou art to fight today with Pritha's son
Phalguna. Why dost thou then, with rage inflamed to such a pitch, battle
with Dharma's royal son? Thou art suffering thy weapons to be exhausted.
Thy own armour is being weakened. With thy shafts reduced, and without
quivers, with thy driver and steeds fatigued, and thyself mangled by foes
with weapons, when thou wilt approach Partha, O son of Radha, thou wilt
be an object of derision and mirth." Though thus addressed by the ruler
of the Madras, Karna still, filled with rage, continued to assail
Yudhishthira in battle. And he continued to pierce the two sons of Madri
by Pandu with many keen arrows. Smiling the while, by means of his shafts
he made Yudhishthira turn his face from the battle. Then Shalya,
laughing, once more said unto Karna as the latter, excited with great
wrath and resolved upon Yudhishthira's destruction stood on his car,
these words, "Him for whose sake Dhritarashtra's son always honours thee,
slay that Partha, O son of Radha. What wouldst thou gain by slaying
Yudhishthira? The two Krishnas are blowing their conchs, whose loud blare
is being heard. The twang also of Arjuna's bow is being heard, like the
roar of the clouds in the season of rains. There, Arjuna, striking down
the foremost of our car-warriors with his arrowy down-pours, is devouring
all our troops. Behold him, O Karna, in this battle. The two that are
protecting his rear are Yudhamanyu and Uttamauja. The brave Satyaki is
protecting his left wheel, and Dhrishtadyumna is protecting his right
wheel. There, Bhimasena is fighting with the royal son of Dhritarashtra.
Act in such way, O son of Radha, that Bhima may not be able to slay the
king today in the sight of us all,--that the king may, indeed, escape
him. Behold, Duryodhana is brought under the power of Bhimasena, that
ornament of battle. Approaching if thou canst rescue him, it will,
indeed, be a very wonderful feat. Going thither, rescue the king, for a
great peril has overtaken him. What wilt thou gain by slaying the sons of
Madri or king Yudhishthira?" Hearing these words of Shalya, O lord of
Earth, and beholding Duryodhana overpowered by Bhima in that dreadful
battle, the valiant son of Radha, thus urged by the words of Shalya and
exceedingly desirous of rescuing the king, left Ajatasatru and the twin
sons of Madri by Pandu, and rushed for rescuing thy son. He was borne by
his steeds that were fleet as birds and that were urged by the ruler of
the Madras. After Karna had gone away, Kunti's son Yudhishthira
retreated, borne, O sire, by the fleet steeds of Sahadeva. With his twin
brothers accompanying him, that ruler of men, quickly repairing in shame
to the (Pandava) camp, his body exceedingly mangled with shafts, alighted
from the car and hastily sat down on an excellent bed. The, arrows then
being extracted from his body, the royal son of Pandu, his heart
exceedingly afflicted with sorrow's dart, addressed his two brothers,
viz., those two mighty car-warriors, the sons of Madri, saying, "Repair
quickly to the division of Bhimasena. Roaring like a cloud, Vrikodara is
engaged in battle." Riding another car, Nakula, that bull among
car-warriors, and Sahadeva of great energy,--those two brothers, those
two crushers of foes,--both endued with great might, then proceeded
towards Bhima, borne by steeds of the utmost fleetness. Indeed, the
brothers having together repaired to Bhimasena's division, took up their
places there.'"



64

"Sanjaya said, 'Meanwhile Drona's son, surrounded by a large car-force, O
king, suddenly proceeded to that spot where Partha was. Like the
continent withstanding the surging ocean, the heroic Partha having Saurin
(Krishna) for his help-mate withstood the impetuously rushing
Ashvatthama. Then, O monarch, the valiant son of Drona, filled with rage,
covered both Arjuna and Vasudeva with his shafts. Beholding the two
Krishnas shrouded with arrows, the great car-warriors (of the Pandava
army), as also the Kurus that witnessed it, wondered exceedingly. Then
Arjuna, as if smiling, invoked into existence a celestial weapon. The
brahmana Ashvatthama, however, O Bharata, baffled that weapon in that
battle. Indeed, all those weapons that Arjuna sped from desire of slaying
the son of Drona were baffled by the latter, that great bowman, in that
encounter. During the progress of that awful encounter of weapons, O
king, we beheld the son of Drona to resemble the Destroyer himself, with
gaping mouth. Having covered all the points of the compass, cardinal and
subsidiary, with straight arrows, he pierced Vasudeva with three arrows
in the right arm. Then Arjuna, slaying all the steeds of his high-souled
assailant, caused the Earth in that battle to be covered with a river of
blood that was exceedingly awful that led towards the other world, and
that had diverse kinds of creatures floating on it. All the spectators
beheld a large number of car-warriors along with their cars, belonging to
the division of Ashvatthama, slain and destroyed by means of the arrows
sped from Partha's bow. Ashvatthama also, slaying his enemies, caused a
terrible river of blood to flow there that led to Yama's domains. During
the progress of that fierce and awful battle between Drona's son and
Partha, the combatants fought without showing any regard for one another,
and rushed hither and thither. In consequence of cars having their steeds
and drivers slain, and steeds having their riders slain, and elephants
having their riders and guides slain, an awful carnage, O king, was made
by Partha in that battle! Car-warriors, deprived of life with shafts sped
from Partha's bow, fell down. Steeds freed from their trappings ran
hither and thither. Beholding those feats of Partha, that ornament of
battle, that valiant son of Drona quickly approached the former, that
foremost of victorious men, shook his formidable bow decked with gold,
and then pierced him from every side with many sharp arrows. Once more
bending the bow, O king, the son of Drona cruelly struck Arjuna, aiming
at the chest, with a winged arrow. Deeply pierced by Drona's son, O
Bharata, in that encounter, the wielder of gandiva, that hero of great
intelligence forcibly covered the son of Drona with showers of arrows,
and then cut off his bow. His bow cut off Drona's son then, taking up a
spiked mace whose touch resembled that of thunder's, hurled it, in that
encounter, at the diadem-decked Arjuna. The son of Pandu, however, O
king, as if smiling the while, suddenly cut off that spiked mace decked
with gold, as it advanced towards him. Thus cut off with Partha's shafts,
it fell down on the Earth, like a mountain, O king, broken into pieces,
struck with the thunderbolt. Filled with rage at this, Drona's son, that
great car-warrior, began to cover Vibhatsu, aided by the energy of the
aindra weapon. Beholding that shower of arrows spread over the welkin
through the aindra weapon, Partha, endued with great activity, O king,
taking up his bow gandiva, and fixing on his bowstring a mighty weapon
created by Indra, destroyed that aindra-shower of arrows. Having baffled
that arrowy shower caused by the aindra weapon, Partha soon covered the
car of Drona's son (with his own arrows). The son of Drona, however,
overwhelmed with Partha's shafts, penetrated through that shower of
arrows shot by the son of Pandu, and approaching the latter, invoked a
mighty weapon and suddenly pierced Krishna with hundred shafts and Arjuna
with three hundred small arrows. Then Arjuna pierced the son of his
preceptor with a hundred arrows in all his vital limbs. And then he
poured many arrows on the steeds and driver and the bowstring of Drona's
son in the very sight of thy warriors. Having pierced Drona's son in
every vital part, Pandu's son, that slayer of hostile heroes, then felled
his adversary's driver from the car-niche with a broad-headed arrow.
Drona's son, however, himself, taking up the reins, covered Krishna with
many arrows. The activity of prowess that we then beheld in Drona's son
was exceedingly wonderful, since he guided his steeds while he fought
with Phalguni. That feat of his in battle, O king, was applauded by all
the warriors. Then Vibhatsu, otherwise called Jaya, smiling the while,
quickly cut off the traces of Ashvatthama's steeds in that battle, with a
razor-faced arrow. Already afflicted by the energy of Arjuna's shafts,
the steeds of Drona's son thereupon ran away. Then a loud noise arose
from thy troops, O Bharata! Meanwhile the Pandavas, having obtained the
victory, and desiring to improve it, rushed against thy troops, shooting
from all sides sharp arrows at them. The vast Dhartarashtra host, then, O
king, was repeatedly broken by the heroic Pandavas inspired with desire
of victory, in the very sight, O monarch, of thy sons, conversant with
all modes of warfare, and of, Shakuni the son of Subala, and of Karna, O
king! Though sought to be stopped, O king, by thy sons, that great army,
afflicted on all sides, stayed not on the field. Indeed, a confusion set
in among the vast terrified host of thy son in consequence of many
warriors flying away on all sides. The Suta's son loudly cried out,
saying "Stay, Stay!" but thy army, slaughtered by many high-souled
warriors, did not stay on the field. Loud shouts were uttered then, O
monarch, by the Pandavas, inspired with this desire of victory, on
beholding the Dhartarashtra host flying away on all sides. Then
Duryodhana addressing Karna from affection, "Behold, O Karna, how our
army, exceedingly afflicted by the Pandavas, though thou art here, is
flying away from battle! Knowing this, O thou of mighty arms, do that
which is suited to the hour, O chastiser of foes! Thousands of (our)
warriors, routed by the Pandavas, are O hero, calling after thee only, O
best of men!" Hearing these grave words of Duryodhana, the son of Radha,
as if smiling, said these words unto the ruler of the Madras, "Behold the
prowess of my arms and the energy of my weapons, O ruler of men! Today I
will slay all the Pancalas and the Pandavas in battle! Cause the steeds
to proceed with my car, O tiger among men! Without doubt, everything will
be as I have said!" Having said these words, the Suta's son of great
valour, that hero, taking up his ancient and foremost of bows called
Vijaya, stringed it and rubbed the string repeatedly. Bidding the troops
stay on the field after having assured them upon his truth and by an
oath, the mighty Karna of immeasurable soul fixed on his bow-string the
weapon known by the name of Bhargava. From that weapon flowed, O king,
millions and millions of keen arrows in that great battle. Entirely
shrouded with those blazing and terrible arrows winged with feathers of
Kankas and peacocks, the Pandava army could not see anything. Loud wails
of woe arose from among the Pancalas, O king, afflicted, in that battle,
with the mighty Bhargava weapon. In consequence then of elephants, O
king, and steeds, by thousands, and cars, O monarch, and men, falling on
all sides, deprived of life, the Earth began to tremble. The vast force
of the Pandavas became agitated from one extremity to another. Meanwhile
Karna, that scorcher of foes, that foremost of warriors, that tiger among
men, while consuming his foes, looked resplendent like a smokeless fire.
Thus slaughtered by Karna, the Pancalas and the Cedis began to lose their
senses all over the field like elephants during the conflagration in a
forest. Those foremost of men, O tiger among men, uttered loud roars like
those of the tiger. Loud became the wails of woe, like those of living
creatures at the universal dissolution that were uttered by those crying
combatants struck with panic and running wildly on all sides, O king, of
the field of battle and trembling with fear. Beholding them thus
slaughtered, O sire, by the Suta's son, all creatures, even beasts and
birds, were filled with fear. The Srinjayas then, thus slaughtered in
battle by the Suta's son, repeatedly called upon Arjuna and Vasudeva like
the spirits of the dead within Yama's dominions calling upon Yama to
rescue them. Hearing those wails of the troops slaughtered with Karna's
shafts, and beholding the terrible bhargava weapon invoked into existence
Kunti's son Dhananjaya said unto Vasudeva these words, "Behold, O Krishna
of mighty arms, the prowess of the bhargava weapon! It cannot, by any
means, be baffled! Behold the Suta's son also, O Krishna, filled with
rage in this great battle and resembling the Destroyer himself, in
prowess and employed in achieving such a fierce feat! Urging his steeds
incessantly, he is repeatedly casting angry glances upon me! I will never
be able to fly away from Karna in battle! The person that is living, may,
in battle, meet with either victory or defeat. To the man, however, that
is dead, O Hrishikesha, even death is victory. How can defeat be his that
is dead?" Thus addressed by Partha, Krishna replied unto that foremost of
intelligent men and chastiser of foes, these words that were suitable to
the occasion, "The royal son of Kunti hath been deeply wounded and
mangled by Karna. Having seen him first and comforted him, thou wilt
then, O Partha, slay Karna?" Then Keshava proceeded, desirous of
beholding Yudhishthira, thinking that Karna meanwhile, O monarch, would
be overwhelmed with fatigue! Then Dhananjaya, himself desirous of
beholding the king afflicted with arrows, quickly proceeded on that car,
avoiding the battle, at Keshava's command. While the son of Kunti was
thus proceeding from desire of seeing king Yudhishthira the just, he cast
his eyes on every part of the army but failed to find his eldest brother
anywhere on the field. The son of Kunti proceeded, O Bharata, having
fought with the son of his preceptor Drona, and having vanquished that
hero incapable of being resisted by the wielder of the thunderbolt
himself.'"



65

"Sanjaya said, 'Having vanquished the son of Drona and achieved a mighty
and heroic feat that is exceedingly difficult of accomplishment,
Dhananjaya, irresistible by foes, and with bow outstretched in his hands,
cast his eyes among his own troops. The brave Savyasaci, gladdening those
warriors of his that were still battling at the head of their divisions
and applauding those among them that were celebrated for their former
achievements, caused the carwarriors of his own army to continue to stand
in their posts. Not seeing his brother Yudhishthira of Ajamida's race,
the diadem-decked Arjuna, adorned, besides, with a necklace of gold,
speedily approached Bhima and enquired of him the whereabouts of the
king, saying, "Tell me, where is the king?" Thus asked, Bhima said, "King
Yudhishthira the just, hath gone away from this place, his limbs scorched
with Karna's shafts. It is doubtful whether he still liveth!" Hearing
those words, Arjuna said, "For this reason go thou quickly from the spot
for bringing intelligence of the king, that best of all the descendants
of Kuru! Without doubt, deeply pierced by Karna with shafts, the king
hath gone to the camp! In that fierce passage at arms, though deeply
pierced by Drona with keen shafts, the king endued with great activity,
had still stayed in battle, expectant of victory, until Drona was slain!
That foremost one among the Pandavas, possessed of great magnanimity, was
greatly imperilled by Karna in today's battle! For ascertaining his
condition, quickly go hence, O Bhima! I will stay here, checking all our
foes!" Thus addressed, Bhima said, "O thou of great glory, go thyself for
ascertaining the condition of the king, that bull amongst the Bharatas!
If, O Arjuna, I go there, many foremost of heroes will then say that I am
frightened in battle!" Then Arjuna said unto Bhimasena, "The samsaptakas
are before my division! Without slaying those assembled foes first, it is
impossible for me to stir from this place!' Then Bhimasena said unto
Arjuna, 'Relying upon my own might, O foremost one among the Kurus, I
will fight with all the samsaptakas in battle! Therefore, O Dhananjaya,
do thou go thyself!'"

"Sanjaya continued, 'Hearing in the midst of foes, those words of his
brother Bhimasena that were difficult of accomplishment, Arjuna, desiring
to see the king, addressed the Vrishni hero, saying, "Urge the steeds, O
Hrishikesha, leaving this sea of troops! I desire, O Keshava to see king
Ajatasatru!'"

"Sanjaya continued, 'Just as he was on the point of urging the steeds,
Keshava, that foremost one of the Dasharhas, addressed Bhima, saying,
"This feat is not at all wonderful for thee, O Bhima! I am about to go
(hence). Slay these assembled foes of Partha!" Then Hrishikesha proceeded
with very great speed to the spot where king Yudhishthira was, O king,
borne by those steeds that resembled Garuda, having stationed Bhima, that
chastiser of foes, at the head of the army and having commanded him, O
monarch, to fight (with the samsaptakas). Then those two foremost of men,
(Krishna and Arjuna), proceeding on their car, approached the king who
was lying alone on his bed. Both of them, alighting from that car,
worshipped the feet of king Yudhishthira the just. Beholding that bull of
tigers among men safe and sound, the two Krishnas became filled with joy,
like the twin Ashvinis on seeing Vasava. The king then congratulated them
both like Vivasvat congratulating the twin Ashvinis, or like Brihaspati
congratulating Sankara and Vishnu after the slaughter of the mighty asura
Jambha. King Yudhishthira the just, thinking that Karna had been slain,
became filled with joy, and that scorcher of foes thereupon addressed
them in these words in a voice choked with delight.'"



66

"'Yudhishthira said, "Welcome, O thou that hast Devaki for thy mother,
and welcome to thee, O Dhananjaya! The sight of both of you, O Acyuta and
Arjuna, is exceedingly agreeable! I see that without being wounded
yourselves, you two, his foes, have slain the mighty car-warrior Karna!
He was in battle like unto a snake of virulent poison. He was
accomplished in all weapons. The leader of all the Dhartarashtras, he was
their armour and protector! While fighting he was always protected by
Vrishasena and by Sushena, both of whom are great bowmen! Of great
energy, he had received lessons from Rama in weapons! He was invincible
in battle! The foremost one in all the world, as a car-warrior he was
celebrated throughout all the worlds. He was the saviour of the
Dhartarashtras, and the proceeder in their van! A slayer of hostile
troops, he was the crusher of large bands of foes. Ever engaged in
Duryodhana's good, he was always prepared to inflict woe on us! He was
invincible in battle by the very gods with Vasava at their head. In
energy and might he was equal unto the god of fire and the god of wind.
In gravity he was unfathomable as the Nether world. The enhancer of the
joys of friends, he was like the Destroyer himself unto foes! Having
slain Karna (who was even so) in dreadful battle, by good luck it is that
you two have come, like a couple of celestials after vanquishing an
Asura! Today, O Acyuta and Arjuna, a great battle was fought between
myself exerting with might and that hero resembling the Destroyer
himself, while seeking to exterminate all creatures! My standard was cut
down, and my two Parshni drivers also were slain by him. I was also made
steedless and carless by him in the very sight of Yuyudhana, of
Dhrishtadyumna, of the twins (Nakula and Sahadeva), of the heroic
Shikhandi, as also in the very sight of the sons of Draupadi, and all the
Pancalas! Having vanquished those innumerable foes, Karna of mighty
energy then vanquished me, O thou of mighty arms, although I exerted
myself resolutely in battle! Pursuing me then and without doubt,
vanquishing all my protectors, that foremost of warriors addressed me in
diverse harsh speeches. That I am still alive, O Dhananjaya, is due to
the prowess of Bhimasena. What more need I say? I am unable to bear that
humiliation! For thirteen years, O Dhananjaya, through fear of Karna, I
did not obtain any sleep by night or any comfort by day! Filled with
hatred of Karna, I burn, O Dhananjaya! Like the bird Vaddhrinasa I fled
from Karna, knowing that the time for my own destruction had come. The
whole of my time had passed in the thought as to how I would accomplish
the destruction of Karna in battle! Awake or asleep, O son of Kunti, I
always beheld Karna (with my mind's eye). Wherever I was, the universe
appeared to me to be full of Karna! Inspired with the fear of Karna,
wherever I used to go, O Dhananjaya, thither I beheld Karna standing
before my eyes! Vanquished in battle, with my steeds and car, by that
hero who never retreated from battle, alive I was let off by him! What
use have I of life or of kingdom either, since Karna, that ornament of
battle, today cried fie on me? That which I had never before met with at
the hands of Bhishma or Kripa or Drona in battle, that I met with today
at the hands of the Suta's son, that mighty car-warrior! It is for this,
O son of Kunti, that I ask thee today about thy welfare! Tell me in
detail how thou hast slain Karna today! In battle Karna was equal unto
Sakra himself. In prowess he was equal unto Yama. In weapons he was equal
unto Rama. How then hath he been slain? He was regarded as a mighty
car-warrior, conversant with all modes of warfare. He was the foremost of
all bowmen, and the one man amongst all men! O prince, the son of Radha
was always worshipped by Dhritarashtra and his son, for thy sake! How
then hath he been slain by thee? In all engagements, Dhritarashtra's son,
O Arjuna, used to regard Karna as thy death, O bull among men! How then,
O tiger among men, hath that Karna been slain by thee in battle? Tell me,
O son of Kunti, how that Karna hath been slain by thee! How, while he was
engaged in battle, didst thou, O tiger among men, strike off his head in
the very sight of all his friends like a tiger tearing off the head of a
ruru deer? That Suta's son who in battle searched all the points of the
compass for finding thee, that Karna who had promised to give a car with
six bulls of elephantine proportions unto him that would point thee out,
I ask: doth that Karna of wicked soul lie today on the bare ground, slain
with thy keen arrows equipped with kanka feathers? Having slain the
Suta's son in battle, thou hast accomplished a deed highly agreeable to
me! Encountering him in battle, hast thou really slain that Suta's son,
who, filled with arrogance and pride and bragging of his heroism, used to
search everywhere on the field of battle for thee? Hast thou, O sire,
really slain in battle that sinful wretch who used to always challenge
thee and who was desirous for thy sake of giving unto others a
magnificent car, made of gold along with a number of elephants and bulls
and steeds? Hast thou really slain today that sinful wight who was
exceedingly dear to Suyodhana, and who, intoxicated with pride of
heroism, used always to brag in the assembly of the Kurus? Encountered in
battle, doth that wretch lie today on the field, his limbs exceedingly
mangled with sky-ranging shafts sped by thee from thy bow and all steeped
in blood? Have the two arms of Dhritarashtra's son been (at last) broken?
Have those words been unfulfilled, uttered from folly by him who, filled
with pride, used to always boast in the midst of the kings for gladdening
Duryodhana, saying, 'I will slay Phalguna'? O son of Indra, hath that
Karna of little understanding been slain by thee today, that Suta's son
who made the vow that he would not wash his feet as long as Partha lived?
That Karna of wicked understanding who in the assembly; before the Kuru
chiefs, had addressed Krishna, saying, 'Why, O Krishna, dost thou not
abandon the Pandavas that are divested of might, exceedingly weak, and
fallen?' That Karna who had vowed for thy sake, saying that he would not
return from battle without having slain Krishna and Partha. I ask, doth
that Karna of sinful understanding lie today on the field, his body
pierced with shafts? Thou knowest the nature of the battle that took
place when the Srinjayas and the Kauravas encountered each other, the
battle in which I was brought to that distressful plight. Encountering
that Karna, hast thou slain him today? O Savyasaci, hast thou today, with
blazing shafts sped from gandiva, cut off from the trunk of that Karna of
wicked understanding his resplendent head decked with earrings? Pierced
with Karna's shafts today, I had, O hero, thought of thee (that thou
wouldst slay him)! Hast thou then, by the slaughter of Karna, made that
thought of mine true? In consequence of the protection granted him by
Karna, Suyodhana, filled with pride, always recked us little. Displaying
thy prowess, hast then today destroyed that refuge of Suyodhana? That
Suta's son of wicked soul, that Karna of great wrath, who had formerly,
in the presence of the Kauravas and in the midst of the assembly called
us sesame seeds without kernel, encountering that Karna in battle, hast
thou slain him today? That Suta's son of wicked soul who had, laughing
the while, commanded Duhshasana to forcibly drag Yajnasena's daughter won
in gambling by Subala's son, hath he been slain today by thee? That Karna
of little understanding who, having been counted as only half a
car-warrior during the tale of rathas and atirathas, had upbraided that
foremost of all wielders of weapons on Earth, our grandsire Bhishma, hath
he been slain by thee? Extinguish, O Phalguna, this fire in my heart that
is born of vindictiveness and is fanned by the wind of humiliation, by
telling me that thou hast slain Karna today, having encountered him in
battle! The news of Karna's slaughter is exceedingly agreeable to me.
Tell me, therefore, how the Suta's son hath been slain! Like the divine
Vishnu waiting for the arrival of Indra with the intelligence of Vritra's
slaughter, I had so long waited for thee, O hero!"'"



67

"Sanjaya said, 'Hearing these words of the righteous king who had been
filled with anger, that high-souled atiratha, Jishnu of infinite energy,
replied unto the invincible Yudhishthira of great might, saying, "While
battling with the samsaptakas today, Drona's son who always proceedeth at
the head of the Kuru troops, O king, suddenly came before me, shooting
shafts that resembled snakes of virulent poison. Beholding my car, of
rattle deep as the roar of clouds, all the troops began to encompass it.
Slaying full five hundred of those, I then, O foremost of kings,
proceeded against Drona's son. Approaching me, O king, that hero with
great resolution rushed against me like a prince of elephants against a
lion, and desired to rescue, O monarch, the Kaurava car-warriors that
were being slaughtered by me. Then, in that battle, O Bharata, the
preceptor's son, that foremost of heroes among the Kurus, incapable of
being made to tremble, began to afflict me and Janardana with whetted
shafts resembling poison or fire. While engaged in battle with me, eight
carts, each drawn by eight bullocks, carried his hundreds of arrows. He
shot them all at me, but like a wind destroying the clouds I destroyed
with my shafts that arrowy shower of his. He then shot at me, with skill
and force and resolution, thousands of other arrows, all sped from his
bow-string stretched to his very ear, even like a black cloud in the
season of rains pouring in torrents the water with which it is charged.
So quickly did Drona's son career in that battle that we could not
discern from which side, the left or the right, he shot his arrows, nor
could we notice when he took up his arrows and when he let them off.
Indeed, the bow of Drona's son was seen by us to be incessantly drawn to
a circle. At last, the son of Drona pierced me with five whetted arrows
and Vasudeva also with five whetted arrows. Within the twinkling of an
eye, however, I afflicted him with the force of thunderbolts. Exceedingly
afflicted with those shafts sped by me, he soon assumed the form of a
porcupine. All his limbs became bathed in blood. Beholding his troops,
those foremost of warriors all covered with blood and overwhelmed by me,
he then entered the car-division of the Suta's son. Seeing the troops
overwhelmed by me in battle, and struck with fear, and beholding the
elephants and steeds flying away, that grinder (of hostile hosts), viz.,
Karna approached me quickly with fifty great carwarriors. Slaying them
all and avoiding Karna, I have quickly come hither for seeing thee. All
the Pancalas are afflicted with fear at sight of Karna like kine at the
scent of a lion. The Prabhadrakas also, O king, having approached Karna,
are like persons that have entered the wide open jaws of Death. Karna has
already despatched to Yama's abode full seventeen hundred of those
distressed car-warriors. Indeed, O king, the Suta's son did not become
cheerless till he had a sight of us. Thou hadst first been engaged with
Ashvatthama and exceedingly mangled by him. I heard that after that thou
wert seen by Karna. O thou of inconceivable feats, I thought that thou
must have, O king, been enjoying rest (in the camp), having come away
from the cruel Karna. I have seen, O son of Pandu, the great and
wonderful (Bhargava) weapon of Karna displayed in the van of battle.
There is now no other warrior among the Srinjayas that is able to resist
the mighty car-warrior Karna. Let Sini's grandson Satyaki and
Dhrishtadyumna, O king, be the protectors of my car-wheels. Let the
heroic princes Yudhamanyu and Uttamauja protect my rear. O thou of great
glory, encountering that heroic and invincible car-warrior, viz., the
Suta's son, staying in the hostile army, like Sakra encountering Vritra,
O foremost of kings, I will, O Bharata, fight with the Suta's son if he
can be found in this battle today. Come and behold me and the Suta's son
contending with each other in battle for victory. There, the Prabhadrakas
are rushing towards the face of a mighty bull. There, O Bharata, 6,000
princes are sacrificing themselves in battle today, for the sake of
heaven. If, putting forth my strength, I do not, O king, slay Karna today
with all his relatives while engaged in battle with him, then that end
will be mine, O lion among kings, which is his that does not accomplish a
vow taken by him. I beg of thee, bless me, saying that victory will be
mine in battle. Yonder, the Dhartarashtras are about to devour Bhima. I
will, O lion among kings, slay the Suta's son and his troops and all our
foes!"'"



68

"Sanjaya said, 'Hearing that Karna of mighty energy was still alive,
Pritha's son Yudhishthira of immeasurable energy, exceedingly angry with
Phalguna and burning with the shafts of Karna, said these words unto
Dhananjaya, "O sire, thy army is fled and hath been beaten in a way that
is scarcely honourable! Inspired with fear and deserting Bhima, thou hast
come hither since thou hast been unable to slay Karna. Thou hast, by
entering her womb, rendered the conception of Kunti abortive. Thou hast
acted improperly by deserting Bhima, because thou wert unable to slay the
Suta's son. Thou hadst, O Partha, said unto me in the Dwaita woods that
thou wouldst, on a single car, slay Karna. Why, then, through fear of
Karna hast come hither, avoiding Karna and deserting Bhima? If in the
Dwaita woods thou hadst said unto me, 'O king, I shall not be able to
fight with Karna,' we would then, O Partha, have made other arrangements
suitable to the circumstances. Having promised me the slaughter of Karna,
thou hast not, O hero, kept that promise. Bringing us into the midst of
foes, why hast thou broken us into pieces by throwing us down on a hard
soil? Expecting diverse good things and benefits from thee, O Arjuna, we
have always uttered blessings on thee. All those expectations, however, O
prince, have proved vain like those of persons expectant of fruit getting
instead of a tree burthened only with flowers! Like a fish-hook hid
within a piece of meat, or poison overlaid with food, thou didst, for
disappointing us at last, point out destruction in the shape of kingdom
unto ourselves covetous of kingdom! For these thirteen years, O
Dhananjaya, we have, from hope, lived relying on thee, like seeds sown on
earth in expectation of the showers sent by the gods in season! Even
these were the words that a voice in the skies had said unto Pritha on
the seventh day after thy birth, O thou of foolish understanding! 'This
son of thine that is born will have the prowess of Vasava himself! He
will vanquish all his heroic foes! Endued with superior energy, he will
at Khandava vanquish all the celestials united together and diverse other
creatures. This one will subjugate the Madras, the Kalingas, and the
Kaikeyas. This one will, in the midst of many kings, slay the Kurus.
There will be no bowman superior to him, and no creature will ever be
able to vanquish him. With his senses under control, and having obtained
mastery over all branches of knowledge, this one, by merely desiring it,
will bring all creatures under subjection to himself. This high-souled
son that is born of thee, O Kunti, will in beauty be the rival of Soma,
in speed of the god of wind, in patience of Meru, in forgiveness of
Earth, in splendour of Surya, in prosperity of the Lord of treasures, in
courage of Sakra, and in might of Vishnu. He will be the slayer of all
foes like Vishnu, the son of Aditi. Endued with immeasurable energy, he
will be celebrated for the destruction he will deal to foes and the
success he will win for friends. He will, besides, be the founder of a
race!' Even thus, in the skies, on the summit of the Satasringa
mountains, in the hearing of many ascetics, that voice spoke. All that,
however, hath not come to pass. Alas, it shows that the gods even may
speak untruths! Hearing also the words of praise always uttered about
thee by many foremost of Rishis, I never expected that Suyodhana would
win success and prosperity or that thou thyself wouldst be afflicted with
the fear of Karna! Thou ridest upon an excellent car constructed by the
celestial artificer himself, with axles that do not creak, and with
standard that bears the ape. Thou bearest a sword attached to thy belt of
gold and silk. This thy bow Gandiva is full six cubits long. Thou hast
Keshava for thy driver. Why, then, through fear of Karna hast thou come
away from battle, O Partha? If, O thou of wicked soul, thou hadst given
this bow to Keshava and become his driver, then Keshava could have (by
this time) slain the fierce Karna like the lord of the Maruts (Sakra)
slaying with his thunder the Asura Vritra. If thou art unable to resist
the fierce son of Radha today, as he is careering in battle, give this
thy Gandiva today to some other king, that may be thy superior in (the
use and knowledge of) weapons. If that be done, the world will not then
behold us bereft of sons and wives, deprived of happiness in consequence
of the loss of kingdom, and sunk, O son of Pandu, in an unfathomable hell
of great misery. It would have been better for thee if thou hadst never
been born in the womb of Kunti, or having taken thy birth there, if thou
hadst come out on the fifth month an abortion, than to have, O prince,
thus come away from battle, O thou of wicked soul! Fie on thy Gandiva,
fie on the might of thy arms, fie on thy inexhaustible arrows! Fie on thy
banner with the gigantic ape on it, and fie on thy car given thee by the
god of fire!"'"



69

"Sanjaya said, 'Thus addressed by Yudhishthira, Kunti's son owning white
steeds, filled with rage, drew his sword for slaying that bull of
Bharata's race. Beholding his wrath, Keshava, conversant with the
workings of the (human) heart said, "Why, O Partha, dost thou draw thy
sword? I do not, O Dhananjaya, behold anyone here with whom thou hast to
fight! The Dhartarashtras have now been assailed by the intelligent
Bhimasena. Thou comest from battle, O son of Kunti, for seeing the king.
The king has been seen by thee. Indeed, Yudhishthira is well. Having seen
that tiger among kings who is endued with prowess equal to that of a
tiger, why this folly at a time when thou shouldst rejoice? I do not see
here, O son of Kunti, the person whom thou mayst slay. Why then dost thou
desire to strike? What is this delusion of thy mind? Why dost thou, with
such speed, take up that formidable sword? I ask thee this, O son, of
Kunti! What is this that thou art about, inasmuch as, O thou of
inconceivable prowess, thou graspest that sword in anger?" Thus addressed
by Krishna, Arjuna, casting his eyes on Yudhishthira, and breathing like
an angry snake, said unto Govinda, "I would cut off the head of that man
who would tell me 'Give thy Gandiva to another person." Even this is my
secret vow. Those words have been spoken by this king, O thou of
immeasurable prowess, in thy presence, O Govinda! I dare not forgive
them. I will for that slay this king who himself fears the slightest
falling from virtue. Slaying this best of men, I will keep my vow. It is
for this that I have drawn the sword, O delighter of the Yadus. Even I,
slaying Yudhishthira, will pay off my debt to truth. By that I will
dispel my grief and fever, O Janardana. I ask thee, what do you think
suitable to the circumstances that have arisen? Thou, O sire, knowest the
entire past and future of this universe. I will do what thou wilt tell
me.'"

"Sanjaya continued, 'Govinda then said, "Fie, fie," unto Partha and once
more continued to say, "I now know, O Partha, that thou hast not waited
upon the old, since, O tiger among men, thou hast yielded to wrath at a
time when thou shouldst not have done so. No one that is acquainted with
the distinctions of morality would act in the way, O Dhananjaya, in which
thou, O son of Pandu, that art unacquainted with them, art acting today!
He, O Partha, is the worst of men who committeth acts that should not be
done and doeth acts that are apparently proper but condemned by the
scriptures. Thou knowest not the decisions of those learned men who,
waited upon by pupils, declare their opinions, following the dictates of
morality. The man that is not acquainted with those rulings becomes
confounded and stupefied, O Partha, even as thou hast been stupefied, in
discriminating between what should be done and what should not. What
should be done and what should not cannot be ascertained easily.
Everything can be ascertained by the aid of the scriptures. Thou,
however, art not acquainted with the scriptures. Since (believing
thyself) conversant with morality, thou art desirous of observing
morality (in this way, it seems) thou art actuated by ignorance. Thou
believest thyself to be conversant with virtue, but thou dost not know, O
Partha, that the slaughter of living creatures is a sin. Abstention from
injury to animals is, I think, the highest virtue. One may even speak an
untruth, but one should never kill. How then, O foremost of men, couldst
thou wish, like an ordinary person, to slay thy eldest brother, the King,
who is conversant with morality? The slaughter of a person not engaged in
battle, or of a foe, O Bharata who has turned his face from battle or who
flies away or seeks protection or joins his hands or yields himself up or
is careless, is never applauded by the righteous. All these attributes
are in thy superior. This vow, O Partha, was adopted by thee before from
foolishness. In consequence of that vow thou art now, from folly,
desirous of perpetrating a sinful act. Why, O Partha, dost thou rush
towards thy reverend superior for slaying him, without having resolved
the exceedingly subtle course of morality that is, again, difficult of
being understood? I will now tell thee, O son of Pandu, this mystery
connected with morality, this mystery that was declared by Bhishma, by
the righteous Yudhishthira, by Vidura otherwise called Kshatri, and by
Kunti, of great celebrity. I will tell thee that mystery in all its
details. Listen to it, O Dhananjaya! One who speaks truth is righteous.
There is nothing higher than truth. Behold, however, truth as practised
is exceedingly difficult to be understood as regards its essential
attributes. Truth may be unutterable, and even falsehood may be utterable
where falsehood would become truth and truth would become falsehood. In a
situation of peril to life and in marriage, falsehood becomes utterable.
In a situation involving the loss of one's entire property, falsehood
becomes utterable. On an occasion of marriage, or of enjoying a woman, or
when life is in danger, or when one's entire property is about to be
taken away, or for the sake of a Brahmana, falsehood may be uttered.
These five kinds of falsehood have been declared to be sinless. On these
occasions falsehood would become truth and truth would become falsehood.
He is a fool that practises truth without knowing the difference between
truth and falsehood. One is said to be conversant with morality when one
is able to distinguish between truth and falsehood. What wonder then in
this that a man of wisdom, by perpetrating even a cruel act, may obtain
great merit like Valaka by the slaughter of the blind beast? What wonder,
again, in this that a foolish and ignorant person, from even the desire
of winning merit, earns great sin like Kausika (living) among the rivers?"

"'Arjuna said, "Tell me, O holy one, this story that I may understand it,
viz., this illustration about Valaka and about Kausika (living) among
rivers."

"'Vasudeva said, "There was a certain hunter of animals, O Bharata, of
the name of Valaka. He used, for the livelihood of his son and wives and
not from will, to slay animals. Devoted to the duties of his own order
and always speaking the truth and never harbouring malice, he used also
to support his parents and others that depended upon him. One day,
searching for animals even with perseverance and care, he found none. At
last he saw a beast of prey whose sense of smell supplied the defect of
his eyes, employed in drinking water. Although he had never seen such an
animal before, still he slew it immediately. After the slaughter of that
blind beast, a floral shower fell from the skies (upon the head of the
hunter). A celestial car also, exceedingly delightful and resounding with
the songs of Apsaras and the music of their instruments, came from heaven
for taking away that hunter of animals. That beast of prey, having
undergone ascetic austerities, had obtained a boon and had become the
cause of the destruction of all creatures. For this reason he was made
blind by the Self-born. Having slain that animal which had resolved to
slay all creatures, Valaka went to heaven. Morality is even so difficult
of being understood. There was an ascetic of the name of Kausika without
much knowledge of the scriptures. He lived in a spot much removed from a
village, at a point where many rivers met. He made a vow, saying, 'I must
always speak the truth.' He then became celebrated, O Dhananjaya, as a
speaker of truth. At that time certain persons, from fear of robbers,
entered that wood (where Kausika dwelt). Thither even, the robbers,
filled with rage, searched for them carefully. Approaching Kausika then,
that speaker of truth, they asked him saying, 'O holy one, by which path
have a multitude of men gone a little while before? Asked in the name of
Truth, answer us. If thou hast seen them, tell us this'. Thus adjured,
Kausika told them the truth, saying, 'Those men have entered this wood
crowded with many trees and creepers and plants'. Even thus, O Partha,
did Kausika give them the information. Then those cruel men, it is heard,
finding out the persons they sought, slew them all. In consequence of
that great sin consisting in the words spoken, Kausika, ignorant of the
subtilities of morality, fell into a grievous hell, even as a foolish
man, of little knowledge, and unacquainted with the distinctions of
morality, falleth into painful hell by not having asked persons of age
for the solution of his doubts. There must be some indications for
distinguishing virtue from sin. Sometimes that high and unattainable
knowledge may be had by the exercise of reason. Many persons say, on the
one hand, that the scriptures indicate morality. I do not contradict
this. The scriptures, however, do not provide for every case. For the
growth of creatures have precepts of morality been declared. That which
is connected with inoffensiveness is religion. Dharma protects and
preserves the people. So it is the conclusion of the Pandits that what
maintains is Dharma. O Partha, I have narrated to you the signs and
indications of Dharma. Hearing this, you decide whether Yudhishthira is
to be slaughtered by you or not." Arjuna said, "Krishna, your words are
fraught with great intelligence and impregnated with wisdom. Thou art to
us like our parents and our refuge. Nothing is unknown to thee in the
three worlds, so thou art conversant with the canons of morality. O
Keshava of the Vrishni clan, thou knowest my vow that whoever among men
would tell me, 'Partha, give thy Gandiva to some one braver than you,' I
shall at once put an end to his life. Bhima has also made a promise that
whoever would call him 'tularak', would be slaughtered by him there and
then. Now the King has repeatedly used those very words to me in thy
presence, O hero, viz., 'Give thy bow.' If I slay him, O Keshava, I will
not be able to live in this world for even a moment. Having intended
again the slaughter of the king through folly and the loss of my mental
faculties, I have been polluted by sin. It behoveth thee today, O
foremost of all righteous persons, to give me such counsel that my vow,
known throughout the world, may become true while at the same time both
myself and the eldest son of Pandu may live.'"

"'Vasudeva said, "The king was fatigued, and under the influence of
grief, He had been mangled in battle by Karna with numerous arrows. After
that, O hero, he was repeatedly struck by the Suta's son (with his
shafts), while he was retreating from battle. It was for this that,
labouring under a load of sorrow, he spoke those improper words unto thee
in wrath. He provoked thee by those words so that thou mightest slay
Karna in battle. The son of Pandu knows that the wretched Karna is
incapable of being borne by any one else in the world (save thee). It was
for this, O Partha, that the king in great wrath said those harsh words
to thy face. The stake in the game of today's battle has been made to lie
in the ever alert and always unbearable Karna. That Karna being slain,
the Kauravas would necessarily be vanquished. Even this is what the royal
son of Dharma had thought. For this the son of Dharma does not deserve
death. Thy vow also, O Arjuna, should be kept. Listen now to my counsels
that will be agreeable to thee, to counsels in consequence of which
Yudhishthira without being actually deprived of life may yet be dead. As
long as one that is deserving of respect continues to receive respect,
one is said to live in the world of men. When, however, such a person
meets with disrespect, he is spoken of as one that is dead though alive.
This king hath always been respected by thee and by Bhima and the twins,
as also by all heroes and all persons in the world that are venerable for
years. In some trifle then show him disrespect. Therefore, O Partha,
address this Yudhishthira as 'thou' when his usual form of address is
'your honour.' A superior, O Bharata, by being addressed as 'thou,' is
killed though not deprived of life. Bear thyself thus, O son of Kunti,
towards king Yudhishthira, the just. Adopt this censurable behaviour, O
perpetuator of Kuru's race! This best audition of all auditions, hath
been declared by both Atharvan and Angiras. Men desiring good should
always act in this way without scruples of any kind. Without being
deprived of life a superior is yet said to be killed if that venerable
one is addressed as 'thou.' Conversant with duty as thou art, address
king Yudhishthira the just, in the manner I have indicated. This death, O
son of Pandu, at thy hands, king Yudhishthira will never regard as an
offence committed by thee. Having addressed him in this way, thou mayst
then worship his feet and speak words of respect unto this son of Pritha
and soothe his wounded honour. Thy brother is wise. The royal son of
Pandu, therefore, will never be angry with thee. Freed from falsehood as
also from fratricide, thou wilt then, O Partha, cheerfully slay the
Suta's son Karna!"'"



70

"Sanjaya said, 'Thus addressed by Janardana, Pritha's son Arjuna,
applauding those counsels of his friend, then vehemently addressed king
Yudhishthira the just, in language that was harsh and the like of which
he had never used before.

"'Arjuna said, "Do thou not, O king, address these upbraidings to me,
thou that art passing thy time full two miles away from battle. Bhima,
however, who is battling with the foremost heroes of the world may
upbraid me. Having afflicted his foes at the proper time in battle, and
slain many brave lords of earth and many foremost of car-warriors and
huge elephants and many heroic horsemen and countless brave combatants,
he hath, in addition, slain a 1,000 elephants and 10,000 Kamboja
mountaineers, and is uttering loud roars in battle like a lion after
slaying innumerable smaller animals. That hero achieveth the most
difficult feats, the like of which thou canst never achieve. Jumping down
from his car, mace in hand, he hath destroyed a large number of steeds
and cars and elephants in battle. With also his foremost of swords he
hath destroyed many horsemen and cars and steeds and elephants. With the
broken limbs of cars, and with his bow also, he consumeth his foes.
Endued with the prowess of Indra, with his feet and also his bare arms he
slayeth numerous foes. Possessed of great might and resembling Kuvera and
Yama, he destroyeth the hostile army, putting forth his strength. That
Bhimasena hath the right to upbraid me, but not thou that art always
protected by friends. Agitating the foremost of car-warriors and
elephants and steeds and foot-soldiers, Bhima, single-handed, is now in
the midst of the Dhartarashtras. That chastiser of foes hath the right to
upbraid me. The chastiser of foes who is slaying the Kalingas, the
Vangas, the Angas, the Nishadas, and the Magadhas, and large numbers of
hostile elephants that are ever infuriated and that look like masses of
blue clouds, is competent to upbraid me. Riding on a suitable car,
shaking his bow at the proper time, and with shafts in his (other) hand,
that hero poureth showers of arrows in great battle like the clouds
pouring torrents of rain. Eight hundred elephants, I have seen, with
their frontal globes split open and the ends of their tusks cut off, have
today been slain by Bhima with shafts in battle. That slayer of foes is
competent to tell me harsh words. The learned say that the strength of
the foremost of Brahmanas lies in speech, and that the Kshatriya's
strength is in his arms. Thou, O Bharata, art strong in words and very
unfeeling. Thou thinkest me to be like thyself. I always strive to do
thee good with my soul, life, sons and wives. Since, not withstanding all
this, thou still piercest me with such wordy darts, it is evident that we
cannot expect any happiness from thee. Lying on Draupadi's bed thou
insultest me, though for thy sake I slay the mightiest of car-warriors.
Thou art without any anxiety, O Bharata, and thou art cruel. I have never
obtained any happiness from thee. It was for thy good, O chief of men,
that Bhishma, firmly devoted to truth, himself told thee the means of his
death in battle, and was slain by the heroic and high-souled Shikhandi,
the son of Drupada, protected by me. I do not derive any pleasure from
the thought of thy restoration to sovereignty, since thou art addicted to
the evil practice of gambling. Having thyself committed a wicked act to
which they only are addicted that are low, thou desirest now to vanquish
thy foes through our aid. Thou hadst heard of the numerous faults and the
great sinfulness of dice that Sahadeva spoke about. Yet dice, which are
worshipped by the wicked, thou couldst not abandon. It was for this that
all of us have fallen into hell. We have never derived any happiness from
thee since thou wert engaged in gambling with dice. Having, O son of
Pandu, thyself caused all this calamity, thou art, again, addressing
these harsh words to me. Slain by us, hostile troops are lying on the
field, with mangled bodies and uttering loud wails. It was thou that
didst that cruel act in consequence of which the Kauravas have become
offenders and are being destroyed. Nations from the North, the West, the
East, and the South, are being struck, wounded and slain, after the
performance of incomparable feats in battle by great warriors of both
sides. It was thou that hadst gambled. It was for thee that we lost our
kingdom. Our calamity arose from thee, O king! Striking us, again, with
the cruel goad of thy speeches, O king, do not provoke our wrath.'"

"Sanjaya said, 'Having addressed these harsh and exceedingly bitter words
unto his eldest brother and thereby committed a venial sin, the
intelligent Savyasaci of calm wisdom, who is ever actuated by the fear of
defection from virtue, became very cheerless. The son of the chief of the
celestials became filled with remorse and breathing heavily, drew his
sword. Seeing this, Krishna asked him, "What is this? Why dost thou again
unsheathe thy sword blue as the sky? Tell me what thy answer is, for then
I shall give thee counsel for the gratification of thy object." Thus
addressed by that foremost of men, Arjuna, in great sorrow answered
Keshava, saying, "I shall, putting forth my strength, slay my own self by
whom this wicked act hath been done." Hearing those words of Partha,
Keshava, that foremost of all righteous persons said this unto
Dhananjaya, "Having said these words unto the king, why hast thou become
so cheerless? O slayer of foes, thou desirest now to destroy thy own
self. This, however, Kiritin, is not approved by the righteous. If, O
hero among men, thou hadst today, from fear of sin, slain this thy eldest
brother of virtuous soul, what would then have been thy condition and
what wouldst thou not then have done? Morality is subtle, O Bharata, and
unknowable, especially by those that are ignorant. Listen to me as I
preach to thee. By destroying thy own self, thou wouldst sink into a more
terrible hell than if thou hadst slain thy brother. Declare now, in
words, thy own merit. Thou shalt then, O Partha, have slain thy own
self." Applauding these words and saying, "Let it be so, O Krishna,"
Dhananjaya, the son of Sakra, lowering his bow, said unto Yudhishthira,
that foremost of virtuous persons, "Listen, O king, there is no other
bowman, O ruler of men, like unto myself, except the deity that bears
Pinaka; I am regarded by even that illustrious deity. In a moment I can
destroy this universe of mobile and immobile creatures. It was I, O king,
that vanquished all the points of the compass with all the kings ruling
there, and brought all to thy subjection. The Rajasuya (performed by
thee), brought to completion by gift of Dakshina, and the celestial
palace owned by thee, were both due to my prowess. In my hands are (marks
of) sharp shafts and a stringed bow with arrow fixed thereon. On both my
soles are the signs of cars with standards. No one can vanquish a person
like me in battle. Nations from the North, the West, the East and the
South, have been struck down, slain, exterminated and destroyed. A small
remnant only of the samsaptakas is alive. I alone have slain half of the
entire (hostile) army. Slaughtered by me, the Bharata host that
resembled, O king, the very host of the celestials, is lying dead on the
field. I slay those with (high) weapons that are conversant with high
weapons. For this reason I do not reduce the three worlds to ashes.
Riding upon my terrible and victorious car, Krishna and myself will soon
proceed for slaying the Suta's son. Let this king become cheerful now. I
will surely slay Karna in battle, with my arrows. Either the Suta dame
will today be made childless by me, or Kunti will be made childless by
Karna. Truly do I say it that I will not put off my armour before I have
slain Karna with my arrows in battle.'"

"Sanjaya said, 'Having said these words unto that foremost of virtuous
persons, viz., Yudhishthira, Partha threw down his weapons and cast aside
his bow and quickly thrust his sword back into its sheath. Hanging down
his head in shame, the diadem-decked Arjuna, with joined hands, addressed
Yudhishthira, and said, "Be cheerful, O king, forgiving me. What I have
said, you will understand a little while after. I bow to thee." Thus
seeking to cheer that royal hero capable of bearing all foes, Arjuna,
that foremost of men, standing there, once more said, "This task will not
be delayed. It will be accomplished soon. Karna cometh towards me. I
shall proceed against him. I shall, with my whole soul, proceed for
rescuing Bhima from the battle and for slaying the Suta's son. I tell
thee that I hold my life for thy good. Know this for the truth, O king."
Having said so, the diadem-decked Arjuna of blazing splendour touched the
king's feet and rose for proceeding to the field. Hearing, however, those
harsh words of his brother Phalguna, Pandu's son, king Yudhishthira, the
just, rising up from that bed (on which he had been sitting), said these
words unto Partha, with his heart filled with sorrow, "O Partha, I have
acted wickedly. For that, ye have been overwhelmed with terrible
calamity. Do thou strike off, therefore, this my head today. I am the
worst of men, and the exterminator of my race. I am a wretch. I am
addicted to wicked courses. I am of foolish understanding. I am idle and
a coward. I am an insulter of the old. I am cruel. What wouldst thou gain
by always being obedient to a cruel person like me? A wretch that I am, I
shall this very day retire into the woods. Live you happily without me.
The high-souled Bhimasena is fit to be king. A eunuch that I am, what
shall I do with sovereignty? I am incapable of bearing these harsh
speeches of thee excited with wrath. Let Bhima become king. Having been
insulted thus, O hero, what use have I with life." Having said these
words, the king, leaving that bed, suddenly stood up and desired to go to
the woods. Then Vasudeva, bowing down, said unto him, "O king, the
celebrated vow of the wielder of Gandiva who is ever devoted to truth
about his Gandiva, is known to thee. That man in the world who would tell
him, 'Give thy Gandiva to another', would be slain by him. Even those
very words were addressed to him by you. Therefore, for keeping that
earnest vow, Partha, acting also at my instance, inflicted you this
insult, O lord of Earth. Insult to superiors is said to be their death.
For this reason, O thou of mighty arms, it behoveth thee to forgive me
that beseech and bow to thee this transgression, O king, of both myself
and Arjuna, committed for maintaining the truth. Both of us, O great
king, throw ourselves on thy mercy. The Earth shall today drink the blood
of the wretched son of Radha. I swear truly to thee. Know the Suta's son
as slain today. He, whose slaughter thou desirest, hath today lost his
life." Hearing those words of Krishna, king Yudhishthira the just, in a
great fury, raised the prostrate Hrishikesha and joining his hands, said
in haste, "It is even so as thou hast said. I have been guilty of a
transgression, I have now been awakened by thee, O Govinda. I am saved by
thee, O Madhava. By thee, O Acyuta, we have today been rescued from a
great calamity. Both of us stupefied by folly, viz., myself and Arjuna,
have been rescued from an ocean of distress, having obtained thee as our
lord. Indeed, having obtained the raft of thy intelligence today, we
have, with our relatives and allies, passed over an ocean of sorrow and
grief. Having obtained thee, O Acyuta, we are not masterless."'"



71

"Sanjaya said, 'Having heard these joyful words of king Yudhishthira,
Govinda of virtuous soul, that delighter of the Yadus, then addressed
Partha. The latter, however, having at the instance of Krishna addressed
those words unto Yudhishthira, became exceedingly cheerless for having
committed a trivial sin. Then Vasudeva, smiling, said unto the son of
Pandu, "What would have been thy condition, O Partha, if, observant of
virtue thou hadst slain the son of Dharma with thy sharp sword? Having
only addressed the king as thou, such cheerlessness hath possessed thy
heart. If thou hadst slain the king, O Partha, what wouldst thou have
done after that? Morality is so inscrutable, especially by persons of
foolish understanding. Without doubt great grief would have been thine in
consequence of thy fear of sin. Thou wouldst have sunk also in terrible
hell in consequence of the slaughter of thy brother. Gratify now this
king of virtuous behaviour, this foremost of all practisers of virtue,
this chief of Kuru's race. Even this is my wish. Gratifying the king with
devotion, and after Yudhishthira will have been made happy, we two will
proceed against the car of the Suta's son for fighting him. Slaying Karna
today with thy keen shafts in battle, do thou, O giver of honours, give
great happiness to Dharma's son. Even this, O mighty-armed one, is what I
think to be suitable to this hour. Having done this, thy purpose will be
achieved." Then Arjuna, O monarch, in shame, touched king Yudhishthira's
feet with his head. And he repeatedly said unto that chief of the
Bharatas, "Be pleased with me, Forgive, O king, all that I have said from
desire of observing virtue and from fear of sins.'"

"Sanjaya said, 'Beholding Dhananjaya, that slayer of foes, lying weeping
at his feet, O bull of Bharata's race, king Yudhishthira the just raised
his brother. And king Yudhishthira, that lord of the earth, then embraced
his brother affectionately and wept aloud. The two brothers, of great
splendour, having wept for a long while, at last became freed from grief,
O monarch, and as cheerful as before. Then embracing him once more with
affection and smelling his head, the son of Pandu, exceedingly gratified,
applauded his brother Jaya and said, "O thou of mighty arms, in the very
sight of all the troops, my armour, standard, bow, dart, steeds, and
arrows, were cut off in battle, O great bowman, by Karna with his shafts,
although I exerted myself with care. Thinking of and seeing his feats in
battle, O Phalguna, I lose my energies in grief. Life itself is no longer
dear to me. If thou dost not slay that hero in battle today, I will cast
away my life breaths. What use have I with life?" Thus addressed, Vijaya,
replied, O bull of Bharata's race, saying, "I swear by Truth, O king, and
by thy grace, by Bhima, O best of men, and by the twins, O lord of the
earth, that today I shall slay Karna, in battle, or, being myself slain
by him fall down on the earth. Swearing truly, I touch my weapons."
Having said these words unto the king, he addressed Madhava, saying,
"Without doubt, O Krishna, I will slay Karna in battle today. Aided by
thy intelligence, blessed be thou, the slaughter of that wicked-souled
one is certain." Thus addressed, Keshava, O best of kings, said unto
Partha, "Thou art competent, O best of the Bharatas, to slay the mighty
Karna. Even this hath ever been my thought, O mighty car-warrior, as to
how, O best of men thou, wouldst slay Karna in battle." Endued with great
intelligence, Madhava once more addressed the son of Dharma, saying, "O
Yudhishthira, it behoveth thee to comfort Vibhatsu, and command him to
slaughter Karna of wicked soul. Having heard that thou hadst been
afflicted with shafts of Karna, myself and this one came hither, O son of
Pandu, for ascertaining thy plight. By good luck, O king, thou wert not
slain. By good luck thou wert not seized. Comfort thy Vibhatsu, and bless
him, O sinless one, with thy wishes for his victory.'"

"'Yudhishthira said, "Come, Come, O Partha, O Vibhatsu, and embrace me, O
son of Pandu. Thou hast told me beneficial words that deserved to be
said, and I have forgiven thee. I command thee, O Dhananjaya, go and slay
Karna. Do not, O Partha, be angry for the harsh words I said unto thee.'"

"Sanjaya continued, 'Then Dhananjaya, O king, bowed unto Yudhishthira by
bending his head, and seized with his two hands, O sire, the feet of his
eldest brother. Raising him and embracing him closely, the king smelt his
head and once more said these words unto him, "O Dhananjaya, O thou of
mighty arms, I have been greatly honoured by thee. Do thou ever win
greatness and victory.'"

"'Arjuna said, "Approaching Radha's son today that is proud of his might,
I shall slay that man of sinful deeds with my shafts in battle, along
with all his kinsmen and followers. He who, having bent the bow strongly,
afflicted thee with his shafts, I say, that Karna, will obtain today the
bitter fruit of that act of his. Having slain Karna, O lord of the earth,
I shall today come back from the dreadful battle to pay thee my respects
by walking behind thee. I tell thee this truly. Without having slain
Karna I shall not come back today from the great battle. Truly do I swear
this by touching thy feet, O lord of the universe.'"

"Sanjaya continued, 'Unto the diadem-decked (Arjuna) who was speaking in
that way, Yudhishthira, with a cheerful heart, said these words of grave
import, "Do thou obtain imperishable fame, and such a period of life as
accordeth with thy own desire, and victory, and energy, and the
destruction of thy foes. Let the gods grant thee prosperity. Obtain thou
all these to the measure desired by me. Go quickly to battle, and slay
Karna, even as Purandara slew Vritra for his own aggrandisement."'"



72

"Sanjaya said, 'Having with a cheerful heart gratified king Yudhishthira
the just, Partha, prepared to slay the Suta's son, addressed Govinda,
saying, "Let my car be once more equipped and let my foremost of steeds
be yoked thereto. Let all kinds of weapon be placed upon that great
vehicle. The steeds have rolled on the ground. They have been trained by
persons skilled in horse lore. Along with the other equipment of the car,
let them be quickly brought and decked in their trappings. Proceed
quickly, O Govinda, for the slaughter of the Suta's son." Thus addressed,
O monarch, by the high-souled Phalguna, Krishna commanded Daruka, saying,
"Do all that Arjuna, that chief of Bharata's race and that foremost of
all wielders of the bow, hath said." Thus ordered by Krishna, Daruka, O
best of kings, yoked those steeds unto that car covered with tiger-skins
and ever capable of scorching all foes. He then represented unto the
high-souled son of Pandu the fact of having equipped his vehicle.
Beholding the car equipped by the high-souled Daruka, Phalguna, obtaining
Yudhishthira's leave and causing the Brahmanas to perform propitiatory
rites and utter benedictions on him, ascended that excellent vehicle.
King Yudhishthira the just, of great wisdom, also blessed him. After
this, Phalguna proceeded towards Karna's car. Beholding that great bowman
thus proceeding, all creatures, O Bharata, regarded Karna as already
slain by the high-souled Pandava. All the points of the compass, O king,
became serene. King-fishers and parrots and herons, O king, wheeled
around the son of Pandu. A large number of beautiful and auspicious
birds, O king, called Pung, causing Arjuna (by their timely appearance)
to put forth greater speed in battle, cheerfully uttered their cries
around him. Terrible Kankas and vultures, and cranes and hawks and
ravens, O king, tempted by the prospect of food, proceeded in advance of
his car, and indicated auspicious omens foreboding the destruction of the
hostile host and the slaughter of Karna. And while Partha proceeded, a
copious perspiration covered his body. His anxiety also became very great
as to how he would achieve his vow. The slayer of Madhu then, beholding
Partha filled with anxiety as he proceeded, addressed the wielder of
Gandiva and said these words.

"'Vasudeva said, "O wielder of Gandiva, save thee there exists no other
man that could vanquish those whom thou hast vanquished with this bow of
thine. We have seen many heroes, who, endued with prowess like that
Sakra, have attained to the highest regions, encountering thy heroic self
in battle! Who else, O puissant one, that is not equal to thee, would be
safe and sound after encountering Drona and Bhishma and Bhagadatta, O
sire, and Vinda and Anuvinda of Avanti and Sudakshina, the chief of the
Kambojas and Srutayudha of mighty energy and Acyutayudha as well? Thou
hast celestial weapons, and lightness of hand and might, and thou art
never stupefied in battle! Thou hast also that humility which is due to
knowledge! Thou canst strike with effect! Thou hast sureness of aim, and
presence of mind as regards the selection of means, O Arjuna! Thou art
competent to destroy all mobile and immobile creatures including the very
gods with the Gandharvas! On earth, O Partha, there is no human warrior
who is equal to thee in battle. Amongst all Kshatriyas, invincible in
battle, that wield the bow, amongst the very gods, I have not seen or
heard of even one that is equal to thee. The Creator of all beings, viz.,
Brahma himself created the great bow Gandiva with which thou fightest, O
Partha! For this reason there is no one that is equal to thee. I must,
however, O son of Pandu, say that which is beneficial to thee. Do not. O
mighty-armed one, disregard Karna, that ornament of battle! Karna is
possessed of might. He is proud and accomplished in weapons. He is a
maharatha. He is accomplished (in the ways of battle) and conversant with
all modes of warfare. He is also well-acquainted with all that suits
place and time. What need is there of saying much? Hear in brief, O son
of Pandu! I regard the mighty car-warrior Karna as thy equal, or perhaps,
thy superior! With the greatest care and resolution shouldst thou slay
him in great battle. In energy he is equal to Agni. As regards speed, he
is equal to the impetuosity of the wind. In wrath, he resembles the
Destroyer himself. Endued with might, he resembles a lion in the
formation of his body. He is eight ratnis in stature. His arms are large.
His chest is broad. He is invincible. He is sensitive. He is a hero. He
is, again, the foremost of heroes. He is exceedingly handsome. Possessed
of every accomplishment of a warrior, he is a dispeller of the fears of
friends. Engaged in the good of Dhritarashtra's son, he always hates the
sons of Pandu. No one, not even the gods with Vasava at their head, can
slay the son of Radha, save thee, as I think. Slay, therefore, the Suta's
son today. No one possessed of flesh and blood, not even the gods
fighting with great care, not all the warriors (of the three worlds)
fighting together can vanquish that car-warrior. Towards the Pandavas he
is always of wicked soul and sinful behaviour, and cruel, and of wicked
intelligence. In his quarrel with the sons of Pandu, he is actuated by no
consideration affecting his own interests. Slaying that Karna, therefore,
fulfill thy purpose today. Despatch today unto Yama's presence that
Suta's son, that foremost of car-warriors, whose death is near. Indeed,
slaying that Suta's son, that first of car-warriors, show the love for
Yudhishthira the just. I know thy prowess truly, O Partha, which is
incapable of being resisted by the gods and Asuras. The Suta's son of
wicked soul, from exceeding pride, always disregards the sons of Pandu. O
Dhananjaya, slay that man today for whose sake the wretched Duryodhana
regardeth himself a hero, that root of all (those) sinful persons, that
son of a Suta. Slay, O Dhananjaya, that tiger among men, that active and
proud Karna, who hath a sword for his tongue, a bow for his mouth, and
arrows for his teeth. I know thee well as regards the energy and the
might that are in thee. Slay the brave Karna in battle, like a lion
slaying an elephant. Slay in battle today, O Partha, that Karna,
otherwise called Vaikartana, in consequence of whose energy
Dhritarashtra's son disregards thine.'"



73

"Sanjaya said, 'Once more Keshava of immeasurable soul said these words
unto Arjuna, who, O Bharata, was advancing (to battle), firmly resolved
upon slaying Karna, 'Today is the seventeenth day, O Bharata, of this
terrible massacre of men and elephants and steeds. At the outset vast was
the host that belonged to you. Encountering the foe in battle, that host
has been very much reduced in numbers, O king! The Kauravas also, O
Partha, were numerous at first, teeming with elephants and steeds.
Encountering thee, however, as their foe, they have been nearly
exterminated in the van of battle! These lords of Earth and these
Srinjayas, united together, and these Pandava troops also, obtaining thy
invincible self as their leader, are maintaining their ground on the
field. Protected by thee, O slayer of foes, the Pancalas, the Matsyas,
the Karushas, and the Cedis, have caused a great destruction of thy foes.
Who is there that can vanquish the assembled Kauravas in battle? On the
other hand, who is there that can vanquish the mighty car-warriors of the
Pandavas protected by thee? Thou, however, art competent to vanquish in
battle the three worlds consisting of the gods, the asuras, and human
beings, united together. What need I say then of the Kaurava host? Save
thee, O tiger among men, who else is there, even if he resemble Vasava
himself in prowess, that could vanquish king Bhagadatta? So also, O
sinless one, all the lords of earth, united together, are incapable, O
Partha, of even gazing at this vast force that is protected by thee. So
also, O Partha, it is owing to their having been always protected by thee
that Dhrishtadyumna and Shikhandi succeeded in slaying Drona and Bhishma.
Who, indeed, O Partha, could vanquish in battle those two mighty
car-warriors of the Bharatas, Bhishma and Drona, both of whom were endued
with prowess equal to that of Sakra himself? Save thee, O tiger among
men, what other man in this world is able to vanquish those fierce lords
of akshauhinis, those unreturning and invincible heroes, all accomplished
in weapons and united together, Shantanu's son Bhishma, and Drona, and
Vaikartana, and Kripa, and Drona's son, and king Duryodhana himself?
Innumerable divisions of soldiers have been destroyed (by thee), their
steeds and cars and elephants having been mangled (with thy shafts).
Numberless Kshatriyas also, wrathful and fierce, hailing from diverse
provinces, have been destroyed by thee. Teeming with horses and
elephants, large bodies of combatants of diverse Kshatriya clans, such as
the Govasas, the Dasamiyas, the Vasatis, O Bharata, and the Easterners,
the Vatadhanas, and the Bhojas that are very sensitive of their honour,
approaching thee and Bhima, O Bharata, have met with destruction. Of
terrible deeds and exceedingly fierce, the Tusharas, the Yavanas, the
Khasas, the Darvabhisaras, the Daradas, the Sakas, the Kamathas, the
Ramathas, the Tanganas the Andhrakas, the Pulindas, the Kiratas of fierce
prowess, the Mlecchas, the Mountaineers, and the races hailing from the
sea-side, all endued with great wrath and great might, delighting in
battle and armed with maces, these all--united with the Kurus and
fighting wrathfully for Duryodhana's sake were incapable of being
vanquished in battle by anybody else save thee, O scorcher of foes! What
man, unprotected by thee, could advance, beholding the mighty and
swelling host of the Dhartarashtras arrayed in order of battle? Protected
by thee, O puissant one, the Pandavas, filled with wrath, and penetrating
into its midst, have destroyed that host shrouded with dust and
resembling a swollen sea. Seven days have elapsed since the mighty
Jayatsena, the ruler of the Magadhas, was slain in battle by Abhimanyu.
After that, 10,000 elephants, of fierce feats, that used to follow that
king, were slain by Bhimasena with his mace. After that, other elephants,
and car-warriors, by hundreds, have been destroyed by Bhima in that
exercise of his might. Even thus, O Partha, during the progress of this
awful battle, the Kauravas, with their steeds and carwarriors and
elephants, encountering Bhimasena and thee, O son of Pandu, have from
hence repaired to the region of Death. The van of the Kaurava army, O
Partha, having been struck down by the Pandavas, Bhishma shot showers of
fierce shafts, O sire! Conversant with the highest weapons, he shrouded
the Cedis, the Pancalas, the Karushas, the Matsyas, and the Kaikayas with
the shafts, and deprived them of life! The welkin became filled with
gold-winged and straight coursing shafts, capable of piercing the bodies
of all foes, that issued out of his bow. He slew thousands of
car-warriors, shooting showers of shafts at a time. In all, he slew a
100,000 men and elephants of great might. Abandoning the diverse motions,
each of a new kind, in which they careered, those wicked kings and
elephants, while perishing, destroyed many steeds and cars and elephants.
Indeed, numberless were the shafts that Bhishma shot in battle.
Slaughtering the Pandava host for ten days together, Bhishma made the
terraces of numberless cars empty and deprived innumerable elephants and
steeds of life. Having assumed the form of Rudra or of Upendra in battle,
he afflicted the Pandava divisions and caused a great carnage amongst
them. Desirous of rescuing the wicked Suyodhana who was sinking in a
raftless sea, he slaughtered many lords of Earth among the Cedis, the
Pancalas, and the Kaikayas, and caused a great massacre of the Pandava
army teeming with cars and steeds and elephants. Innumerable
foot-soldiers among the Srinjayas, all well-armed, and other lords of
earth, were incapable of even looking at that hero when he careered in
battle like the Sun himself of scorching splendour. At last the Pandavas,
with all their resources, made a mighty effort, and rushed against that
warrior who, inspired with the desire of victory, used to career in
battle even in this way. Without availing himself of any aid, he routed,
however, the Pandavas and the Srinjayas in battle, and came to be
regarded as the one foremost hero in the world. Encountering him,
Shikhandi, protected by thee, slew that tiger among men with his straight
shafts. Having obtained thee that art a tiger among men (as his foe),
that grandsire is now stretched on a bed of arrows, like Vritra when he
obtained Vasava for his foe. The fierce Drona also slaughtered the
hostile army for five days together. Having made an impenetrable array
and caused many mighty car-warriors to be slain, that great car-warrior
had protected Jayadratha (for some time). Fierce as the Destroyer
himself, he caused a great carnage in the nocturnal battle. Endued with
great valour, the heroic son of Bharadwaja consumed innumerable
combatants with his arrows. At last, encountering Dhrishtadyumna, he
attained to the highest end. If, on that day, thou hadst not checked in
battle all the (Dhartarashtra) car-warriors headed by the Suta's son,
Drona then would never have been slain. Thou heldst in check the whole
Dhartarashtra force. It was for this, O Dhananjaya, that Drona could be
slain by the son of Prishata. What other Kshatriya, save thee, could in
battle achieve such feats for compassing the slaughter of Jayadratha.
Checking the vast (Kaurava) army and slaying many brave kings, thou
killedest king Jayadratha, aided by the might and energy of thy weapons.
All the kings regarded the slaughter of the ruler of the Sindhus to have
been exceedingly wonderful. I, however, do not regard it so; thou didst
it and thou art a great car-warrior. If this vast assemblage of
Kshatriyas, obtaining thee as a foe, suffer extermination in course of
even a whole day, I should, I think, still regard these Kshatriyas to be
truly mighty. When Bhishma and Drona have been slain, the terrible
Dhartarashtra host, O Partha, may be regarded to have lost all its
heroes. Indeed, with all its foremost warriors slain, with its steeds,
cars, and elephants destroyed, the Bharata army looketh today like the
firmament, reft of the Sun, the Moon, and stars. Yonder host of fierce
prowess, O Partha, hath been shorn of its splendours today like the Asura
host in days of yore shorn of its splendours by Sakra's prowess. The
remnant of that grand master now consists of only five great
car-warriors, viz., Ashvatthama, Kritavarma, Karna, Shalya, and Kripa.
Slaying those five great car-warriors today, O tiger among men, be thou a
hero that hath killed all his foes, and bestow thou the Earth with all
her islands and cities on king Yudhishthira. Let Pritha's son
Yudhishthira of immeasurable energy and prosperity, obtain today the
whole earth with the welkin above it, the waters on it, and the nether
regions below it. Slaying this host like Vishnu in days of yore slaying
the Daityas and the Danavas, bestow the Earth on the king like Hari
bestowing (the three worlds) on Sakra. Let the Pancalas rejoice today,
their foes being slain, like the celestials rejoicing after the slaughter
of the Danavas by Vishnu. If in consequence of thy regard for that
foremost of men, viz., thy preceptor Drona, thou cherishest compassion
for Ashvatthama, if, again, thou hast any kindness for Kripa for the sake
of respect that is due to a preceptor, if, approaching Kritavarma, thou
dost not despatch him today to Yama's abode in consequence of the honour
that is due to one's kinsmen by the mother's side, if, O lotus-eyed one,
approaching thy mother's brother, viz., Shalya, the ruler of the Madras,
thou dost not from compassion slay him, I ask thee, do thou, with keen
shafts, O foremost of men slay Karna today with speed, that vile wretch
of sinful heart who cherisheth the fiercest hate for the son of Pandu.
This is thy noblest duty. There is nothing in it that would be improper.
We approve of it, and here is no fault in the act. The wicked-souled
Karna is the root, O thou of unfading glory, of that attempt, O sinless
one, made in the night for burning thy mother with all her children, and
of that conduct which Suyodhana adopted towards you in consequence of
that match at dice. Suyodhana always hopeth for deliverance through
Karna. Filled with rage, he endeavours to afflict me also (in consequence
of that support). It is the firm belief of Dhritarashtra's royal son, O
giver of honours, that Karna, without doubt, will slay all the Prithas in
battle. Though fully acquainted with thy might, still, O son of Kunti,
Dhritarashtra's son hath selected war with you in consequence of his
reliance on Karna. Karna also always says, 'I will vanquish the assembled
Parthas and that mighty car-warrior, viz., Vasudeva of Dasharha's race'.
Buoying up the wicked-souled son of Dhritarashtra, the wicked Karna
always roareth in the (Kuru) assembly. Slay him today, O Bharata. In all
the acts of injury, of which Dhritarashtra's son hath been guilty towards
you, the wicked-souled Karna of sinful understanding hath been the
leader. I saw the heroic son of Subhadra of eyes like those of a bull,
slain by six mighty car-warriors of cruel heart belonging to the
Dhritarashtra army. Grinding those bulls among men, viz., Drona, Drona's
son, Kripa and other heroes, he deprived elephants of their riders and
mighty car-warriors of their cars. The bull-necked Abhimanyu, that
spreader of the fame of both the Kurus and the Vrishnis, deprived steeds
also of their riders and foot-soldiers of weapons and life. Routing the
(Kaurava) divisions and afflicting many mighty car-warriors, he
despatched innumerable men and steeds and elephants to Yama's abode. I
swear by Truth to thee, O friend, that my limbs are burning at the
thought that while the son of Subhadra was thus advancing, consuming the
hostile army with his shafts, even on that occasion the wicked-souled
Karna was engaged in acts of hostility to that hero, O lord! Unable, O
Partha, to stay in that battle before Abhimanyu's face, mangled with the
shafts of Subhadra's son, deprived of consciousness, and bathed in blood,
Karna drew deep breaths, inflamed with rage. At last, afflicted with
arrows, he was obliged to turn his back upon the field. Eagerly desirous
of flying away and becoming hopeless of life, he stayed for some time in
battle, perfectly stupefied and exhausted with the wounds he had
received. At last hearing those cruel words of Drona in battle--words
that were suited to the hour--Karna cut off Abhimanyu's bow. Made bowless
by him in that battle, five great car-warriors then, well-versed in the
ways of foul warfare, slew that hero with showers of shafts. Upon the
slaughter of that hero, grief entered the heart of everyone. Only, the
wicked-souled Karna and Suyodhana laughed in joy. (Thou rememberest also)
the harsh and bitter words that Karna cruelly said unto Krishna in the
(Kuru) assembly, in the presence of the Pandavas and Kurus, 'The
Pandavas, O Krishna, are dead! They have sunk into eternal hell! O thou
of large hips, choose other lords now, O thou of sweet speeches! Enter
now the abode of Dhritarashtra as a serving woman, for, O thou of curving
eye-lashes, thy husbands are no more! The Pandavas will not, O Krishna,
be of any service to thee today! Thou art the wife of men that are
slaves, O princess of Pancala, and thou art thyself, O beautiful lady, a
slave! Today only Duryodhana is regarded as the one king on earth; all
other kings of the world are worshipping the agency by which his
administration is kept up. Behold now, O amiable one, how all the sons of
Pandu have equally fallen! Overwhelmed by the energy of Dhritarashtra's
son, they are now silently eyeing one another. It is evident that they
are all sesame seeds without kernel, and have sunk into hell. They will
have to serve the Kaurava (Duryodhana), that king of kings, as his
slaves.' Even these were the foul words that that wretch, viz., the
sinful Karna of exceedingly wicked heart, spoke on that occasion, in thy
hearing, O Bharata! Let gold-decked shafts whetted on stone and capable
of taking the life of him at whom they are sped, shot by thee, quench
(the fire of) those words and all the other wrongs that that
wicked-souled wight did unto thee. Let thy shafts quench all those wrongs
and the life also of that wicked wight. Feeling the touch of terrible
arrows sped from Gandiva, let the wicked-souled Karna recollect today the
words of Bhishma and Drona! Let foe-killing cloth-yard shafts, equipped
with the effulgence of lightning, shot by thee, pierce his vital limbs
and drink his blood! Let fierce and mighty shafts, of great impetuosity,
sped by thy arms, penetrate the vitals of Karna today and despatch him to
Yama's abode. Let all the kings of the earth, cheerless and filled with
grief and uttering wails of woe, behold Karna fall down from his car
today, afflicted with thy arrows. Let his kinsmen, with cheerless faces,
behold Karna today, fallen down and stretched at his length on the earth,
dipped in gore and with his weapons loosened from his grasp! Let the
lofty standard of Adhiratha's son, bearing the device of the elephant's
rope, fall fluttering on the earth, cut off by thee with a broad-headed
arrow. Let Shalya fly away in terror, abandoning the gold-decked car (he
drives) upon seeing it deprived of its warrior and steeds and cut off
into fragments with hundreds of shafts by thee. Let thy enemy Suyodhana
today, beholding Adhiratha's son slain by thee, despair of both his life
and kingdom. Yonder, O Partha, Karna, equal unto Indra in energy, or,
perhaps, Sankara himself, is slaughtering thy troops with his shafts.
There the Pancalas, though slaughtered by Karna with his whetted shafts,
are yet, O chief of Bharata's race, rushing (to battle), for serving the
cause of the Pandavas. Know, O Partha, that is prevailing over the
Pancalas, and the (five) sons of Draupadi, and Dhrishtadyumna and
Shikhandi, and the sons of Dhrishtadyumna, and Satanika, the son of
Nakula, and Nakula himself, and Sahadeva, and Durmukha, and Janamejaya,
and Sudharman, and Satyaki! The loud uproar made by those allies of
thine, viz., the Pancalas, O scorcher of foes, as they are being struck
by Karna in dreadful battle, is heard. The Pancalas have not at all been
inspired with fear, nor do they turn away their faces from the battle.
Those mighty bowmen are utterly reckless of death in great battle.
Encountering even that Bhishma who, single-handed, had encompassed the
Pandava army with a cloud of shafts, the Pancalas did not turn away their
faces from him. Then again, O chastiser of foes, they always strove with
alacrity to vanquish forcibly in battle their great foe, viz., the
invincible Drona, that preceptor of all wielders of the bow, that blazing
fire of weapons, that hero who always burnt his foes in battle. They have
never turned their faces from battle, afraid of Adhiratha's son. The
heroic Karna, however, with his shafts, is taking the lives of the
Pancala warriors endued with great activity as they are advancing against
him, like a blazing fire taking the lives of myriads of insects. The son
of Radha, in this battle, is destroying in hundreds the Pancalas that are
advancing against him,--those heroes, that are resolved to lay down their
lives for the sake of their allies! It behoveth thee, O Bharata, to
become a raft and rescue those brave warriors, those great bowmen, that
are sinking in the raftless ocean represented by Karna. The awful form of
that weapon which was obtained by Karna from that foremost of sages,
viz., Rama of Bhrigu's race, hath been displayed. Scorching all the
troops, that weapon of exceedingly fierce and awful form is blazing with
its own energy, surrounding our vast army. Those arrows, sped from
Karna's bow, are coursing in battle thick as swarm of bees, and scorching
thy troops. Encountering Karna's weapon in battle, that is irresistible
by persons not having their souls under control, there the Pancalas, O
Bharata, are flying away in all directions! Yonder, Bhima, of
unappeasable wrath, surrounded on all sides by the Srinjayas, is fighting
with Karna, O Partha, afflicted by the latter with keen shafts! If
neglected, Karna will, O Bharata, exterminate the Pandavas, the
Srinjayas, and the Pancalas, like a neglected disease whose germ has
entered the body. Save thee I do not see another in Yudhishthira's army
that would come home safe and sound, having encountered the son of Radha
in battle. Slaying that Karna today with thy keen shafts, O bull among
men, act according to thy vow, O Partha, and win great fame. I tell thee
truly, thou only art able to vanquish in battle the Kaurava host with
Karna amongst them, and no one else, O foremost of warriors! Achieving
this great feat, viz., slaying the mighty car-warrior Karna, attain thy
object, O Partha, and crowned with success, be happy, O best of men!'"



74

"Sanjaya said, 'Hearing these words of Keshava, O Bharata, Vibhatsu soon
cast off his anxiety and became cheerful. Rubbing then the string of
gandiva and stretching it, he held his bow for the destruction of Karna,
and addressed Keshava, saying, 'With thee for my protector, O Govinda,
and when thou that art acquainted with the past and the future art
gratified with me today, victory is sure to be mine. Aided by thee, O
Krishna, I can, in great battle, destroy the three worlds assembled
together, what need be said of Karna then? I see the Pancala host is
flying away, O Janardana. I see also Karna careering fearlessly in
battle. I see too the bhargava weapon careering in all directions, having
been invoked by Karna, O thou of Vrishni's race, like the puissant
thunder invoked by Shakra. This is that battle in which Karna will be
slain by me and of which all creatures will speak as long as the earth
will last. Today, O Krishna, unbarbed arrows, impelled by my arms and
sped from the gandiva, mangling Karna, will take him to Yama. Today king
Dhritarashtra will curse that intelligence of his in consequence of which
he had installed Duryodhana, who was undeserving of sovereignty, on the
throne. Today, O mighty-armed one, Dhritarashtra will be divested of
sovereignty, happiness, prosperity, kingdom, city, and sons. I tell thee
truly, O Krishna, that today, Karna being slain, Duryodhana will become
hopeless of both life and kingdom. Today, beholding Karna cut in pieces
by me with my arrows, like Vritra in days of yore by Indra in the battle
between the gods and the asuras, let king Duryodhana call to mind the
words thou hast spoken for bringing about peace. Today let the son of
Subala, O Krishna, know that my shafts are dice, my gandiva the box for
throwing them, and my car, the chequered cloth. O Govinda, slaying Karna
with keen shafts I will dispel the long sleeplessness of Kunti's son.
Today the royal son of Kunti, upon the slaughter of the Suta's son by me,
shall be gratified and be of cheerful heart and obtain happiness for
ever. Today, O Keshava, I will shoot an irresistible and unrivalled arrow
that will deprive Karna of life. Even this, O Krishna, was the vow of
that wicked-souled one about my slaughter, viz., 'I will not wash my feet
till I slay Phalguna.' Falsifying this vow of that wretch, O slayer of
Madhu, I will, with straight shafts, throw down his body today from his
car. Today the earth will drink the blood of that Suta's son who in
battle condemns all other men on earth! With Dhritarashtra's approbation,
the Suta's son Karna, boasting of his own merits, had said, 'Thou hast no
husband now, O Krishna!' My keen shafts will falsify that speech of his.
Like angry snakes of virulent poison, they will drink his life-blood.
Cloth-yard shafts, of the effulgence of the lightning, shot by myself
possessed of mighty arms, sped from Gandiva, will send Karna on his last
journey. Today the son of Radha will repent for those cruel words that he
said unto the princess of Pancala in the midst of the assembly, in
disparagement of the Pandavas! They that were on that occasion sesame
seeds without kernel, will today become seeds with kernel after the fall
of the Suta's son Karna of wicked soul, otherwise called Vaikartana! 'I
will save ye from the sons of Pandu!'--even these were the words that
Karna, bragging of his own merits, said unto the sons of Dhritarashtra!
My keen shafts will falsify that speech of his! Today, in the very sight
of all the bowmen, I will slay that Karna who said, 'I will slay all the
Pancalas with their sons.' Today, O slayer of Madhu, I will slay that
Karna, that son of Radha, relying on whose prowess the proud son of
Dhritarashtra, of wicked understanding, always disregarded us. Today, O
Krishna, after Karna's fall, the Dhartarashtras with their king, struck
with panic, will fly away in all directions, like deer afraid of the
lion. Today let king Duryodhana repent upon the slaughter of Karna, with
his sons and relatives, by me in battle. Today, beholding Karna slain,
let the wrathful son of Dhritarashtra, O Krishna, know me to be the
foremost of all bowmen in battle. Today, I will make king Dhritarashtra,
with his sons and grandsons and counsellors and servants, shelterless.
Today, cranes and other carnivorous birds will, O Keshava, sport over the
limbs of Karna cut off into pieces with my shafts. Today, O slayer of
Madhu, I will cut off in battle the head of Radha's son Karna, in the
very sight of all the bowmen. Today, O slayer of Madhu, I will cut off in
battle the limbs of Radha's son of wicked soul with keen vipathas and
razor-faced arrows. Today, the heroic king Yudhishthira will cast off a
great pain and a great sorrow cherished long in his heart. Today, O
Keshava, slaying the son of Radha, with all his kinsmen, I will gladden
king Yudhishthira, the son of Dharma. Today, I will slay the cheerless
followers of Karna in battle, with shafts resembling the blazing fire or
the poison of the snake. Today, with my straight shafts equipped with
vulturine feathers, I will, O Govinda, cause the earth to be strewn with
(the bodies of) kings cased in golden armour. Today, O slayer of Madhu, I
will, with keen shafts, crush the bodies and cut off the heads of all the
foes of Abhimanyu. Today, I will bestow the earth, divested of
Dhartarashtras on my brother, or, perhaps, thou, O Keshava, wilt walk
over the earth divested of Arjuna! Today, O Krishna, I will free myself
from the debt I owe to all bowmen, to my own wrath, to the Kurus, to my
shafts, and to gandiva. Today, I will be freed from the grief that I have
cherished for thirteen years, O Krishna, by slaying Karna in battle like
Maghavat slaying Samvara. Today, after I have slain Karna in battle, let
the mighty car-warriors of the Somakas, who are desirous of accomplishing
the task of their allies, regard their task as accomplished. I do not
know what will be the measure, O Madhava, of the joy of Sini's grandson
today after I shall have slain Karna and won the victory. Today, I will
slay Karna in battle as also his son, that mighty car-warrior, and give
joy to Bhima and the twins and Satyaki. Today, slaying Karna in dreadful
battle, I will pay off my debt, O Madhava, to the Pancalas with
Dhrishtadyumna and Shikhandi! Today let all behold the wrathful
Dhananjaya fight with the Kauravas in battle and slay the Suta's son.
Once more there is none equal to me in the world. In prowess also, who is
there that resembles me? What other man is there that is equal to me in
forgiveness? In wrath also, there is no one that is equal to me. Armed
with the bow and aided by the prowess of my arms, I can vanquish the
Asuras and the gods and all creatures united together. Know that my
prowess is higher than the highest. Alone assailing all the Kurus and the
Bahlikas with the fire of my shafts issuing from Gandiva, I will, putting
forth my might, burn them with their followers like a fire in the midst
of a heap of dry grass at the close of winter. My palms bear these marks
of arrows and this excellent and outstretched bow with arrow fixed on the
string. On each of the soles of my feet occur the mark of a car and a
standard. When a person like me goeth forth to battle, he cannot be
vanquished by any one." Having said these words unto Acyuta, that
foremost of all heroes, that slayer of foes, with blood red eyes,
proceeded quickly to battle, for rescuing Bhima and cutting off the head
from Karna's trunk.'"



75

"Dhritarashtra said, 'In that awful and fathomless encounter of the
Pandavas and the Srinjayas with the warriors of my army, when Dhananjaya,
O sire, proceeded for battle, how, indeed, did the fight occur?'

"Sanjaya said, 'The innumerable divisions of the Pandava army, decked
with lofty standards and swelling (with pride and energy) and united
together in battle, began to roar aloud, drums and other instruments
constituting their mouth, like masses of clouds at the close of summer
uttering deep roars. The battle that ensued resembled a baneful shower
out of season, cruel and destructive of living creatures. Huge elephants
were its clouds; weapons were the water they were to pour; the peal of
musical instruments, the rattle of car-wheels, and the noise of palms,
constituted their roar; diverse weapons decked with gold formed their
flashes of lightning; and arrows and swords and cloth-yard shafts and
mighty weapons constituted their torrents of rain. Marked by impetuous
onsets blood flowed in streams in that encounter. Rendered awful by
incessant strokes of the sword, it was fraught with a great carnage of
Kshatriyas. Many car-warriors, united together, encompassed one
car-warrior and despatched him to Yama's presence. Or, one foremost of
car-warriors despatched a single adversary, or one despatched many
adversaries united together. Again, some one car-warrior despatched to
Yama's abode some one adversary along with his driver and steeds. Some
one rider, with a single elephant, despatched many car-warriors and
horsemen. Similarly, Partha, with clouds of shafts, despatched large
number of cars with drivers and steeds, of elephants and horses with
their riders, and of foot-soldiers, belonging to the enemy. Kripa and
Shikhandi encountered each other in that battle, while Satyaki proceeded
against Duryodhana. And Srutasravas was engaged with Drona's son, and
Yudhamanyu with Citrasena. The great Srinjaya car-warrior Uttamauja was
engaged with Karna's son Sushena, while Sahadeva rushed against Shakuni,
the king of the Gandharas, like a hungry lion against a mighty bull. The
youthful Satanika, the son of Nakula, rushed against the youthful
Vrishasena, the son of Karna, shooting showers of shafts. The heroic son
of Karna struck that son of the princess of Pancala with many arrows.
Conversant with all modes of warfare, Madri's son Nakula, that bull among
car-warriors, assailed Kritavarma. The king of the Pancalas,
Dhrishtadyumna, the son of Yajnasena, attacked Karna, the commander of
the Kaurava army, with all his forces. Duhshasana, O Bharata, with the
swelling host of the samsaptakas forming a portion of the Bharata army,
fiercely attacked in that battle Bhima, that foremost of warriors of
irresistible impetuosity. The heroic Uttamauja, putting forth his
strength struck the son of Karna and cut off his head which fell down on
the earth, filling the earth and the welkin with a loud noise. Beholding
the head of Sushena lying on the ground, Karna became filled with grief.
Soon, however, in rage he cut off the steeds, the car, and the standard,
of his son's slayer with many keen shafts. Meanwhile Uttamauja, piercing
with his keen shafts and cutting off with his bright sword the steeds of
Kripa and those warriors also that protected Kripa's sides, quickly
ascended the car of Shikhandi. Beholding Kripa deprived of his car,
Shikhandi who was on his vehicle, wished not to strike him with his
shafts. The son of Drona then, covering with his own the car of Kripa,
rescued the latter like a bull sunk in a mire. Meanwhile Bhima, the son
of the Wind-god clad in golden mail, began to scorch with his keen arrows
the troops of thy sons like the mid-day sun scorching everything in the
summer season.'"



76

"Sanjaya said, 'During the progress of the fierce engagement, Bhima,
while fighting along, being encompassed by innumerable foes, addressed
his driver, saying, "Bear me into the midst of the Dhartarashtra host.
Proceed, O charioteer, with speed, borne by these steeds. I will despatch
all these Dhartarashtras to the presence of Yama." Thus urged by
Bhimasena, the charioteer proceeded, quickly and with great impetuosity,
against thy son's host to that spot whence Bhima desired to slaughter it.
Then a large number of Kaurava troops, with elephants and cars and horse
and foot, advanced against him from all sides. They then, from every
side, began to strike that foremost of vehicles belonging to Bhima, with
numerous arrows. The high-souled Bhima, however, with his own shafts of
golden wings, cut off all those advancing arrows of his enemies. Thus cut
off into two or three fragments with Bhima's arrows, those shafts,
equipped with golden wings, of his enemies, fell down on the earth. Then,
O king, amongst those foremost of Kshatriyas, struck with Bhima's shafts,
the elephants and cars and horse and foot, set up a loud wail, O monarch,
that resembled the din made by mountains when riven with thunder. Thus
struck by Bhima, those foremost of Kshatriyas, their limbs pierced with
Bhima's powerful shafts, rushed against Bhima in that battle from every
side, like new-fledged birds towards a tree. When thy troops thus rushed
against him, Bhima of furious impetuosity displayed all his vim like
Destroyer himself armed with a mace when he burns and exterminates all
creatures at the end of the Yuga. Thy soldiers were unable to resist in
that battle that fierce forcible energy of Bhima endued with fierce
impetuosity, like that of the Destroyer himself of wide open mouth when
he rusheth at the end of the Yuga for exterminating all creatures. Then,
O Bharata, like masses of clouds scattered by the tempest the Bharata
host, thus mangled and burnt in that battle by the high-souled Bhima,
broke and fled in fear in all directions. Then the mighty Bhimasena of
great intelligence once more cheerfully said unto his charioteer,
"Ascertain, O Suta, whether those assembled cars and standards that are
advancing towards me, are ours or the enemy's. Absorbed in battle, I am
unable to distinguish them. Let me not shroud our own troops with my
shafts. O Visoka, beholding hostile warriors and cars and the tops of
their standards on all sides, I am greatly afflicted. The king is in
pain. The diadem-decked Arjuna also has not yet come. These things, O
Suta, fill my heart with sorrow. Even this is my grief, O charioteer,
that king Yudhishthira the just should have gone away, leaving me in the
midst of the enemy. I do not know whether he, as also Vibhatsu, is alive
or dead. This adds to my sorrow. I shall, however, though filled with
great grief, destroy those hostile troops of great might. Thus
slaughtering in the midst of battle my assembled foes, I shall rejoice
with thee today. Examining all the quivers containing my arrows, tell me,
O Suta, ascertaining the matter well, what quantity of arrows is still
left on my car, that is, how much of what sort."

"'Thus commanded, Visoka said, "Of arrows, O hero, thou hast yet 60,000,
while thy razor-headed shafts number 10,000, and broad-headed ones number
as much. Of cloth-yard shafts thou hast still 2,000, O hero, and of
Pradaras thou hast still, O Partha, 3,000! Indeed, of the weapons, O son
of Pandu, the portion that still remains is not capable of being borne,
if placed on carts, by six bullocks. Shoot and hurl them, O learned one,
for of maces and swords and other weapons used with the arms alone, thou
hast thousands upon thousands, as also lances and scimitars and darts and
spears! Never fear that thy weapons will be exhausted."

"'Bhima said, "Behold, O Suta, today this awful battle in which
everything will be shrouded with my impetuous arrows sped fiercely from
my bow and, mangling all my foes, and in consequence of which the very
sun will disappear from the field, making the latter resemble the domains
of Death! Today, even this will be known to all the Kshatriyas including
the very children, O Suta, that Bhimasena hath succumbed in battle or
that, alone, he hath subjugated all the Kurus! Today, let all the
Kauravas fall in battle or let all the world applaud me, beginning with
the feats of my earliest years. Alone, I will overthrow them all, or let
all of them strike Bhimasena down. Let the gods that aid in the
achievement of the best acts bless me. Let that slayer of foes Arjuna
come here now like Sakra, duly invoked, quickly coming to a sacrifice.
Behold, the Bharata host is breaking! Why do those kings fly away? It is
evident that Savyasaci, that foremost of men, is quickly shrouding that
host with his shafts. Behold, those standards, O Visoka, and elephants
and steeds and bands of foot-soldiers are flying away. Behold, these
cars, assailed with shafts and darts, with those warriors riding on them,
are being scattered, O Suta! Yonder, the Kaurava host, assailed with the
shafts, equipped with wings of gold and feathers of peacocks, of
Dhananjaya, and resembling thunderbolts in force, though slaughtered
extensively, is repeatedly filling its gaps. There, cars and steeds and
elephants are flying away, crushing down bands of foot-soldiers. Indeed,
all the Kauravas, having lost their sense, are flying away, like
elephants filled with panic at a forest conflagration, and uttering cries
of woe. These huge elephants, again, O Visoka, are uttering loud cries,
assailed with shafts."

"'Visoka said, "How is it, O Bhima, that thou dost not hear the loud
twang of the yawning Gandiva stretched by Partha in wrath? Are these two
ears of thine gone? All thy wishes, O son of Pandu, have been fulfilled!
Yonder the Ape (on Arjuna's banner) is seen in the midst of the elephant
force (of the enemy). Behold, the string of Gandiva is flashing
repeatedly like lightning amid blue clouds. Yonder the Ape on
Dhananjaya's standard-top is everywhere seen to terrify hostile divisions
in this dreadful battle. Even I, looking at it, am struck with fear.
There the beautiful diadem of Arjuna is shining brilliantly. There, the
precious jewel on the diadem, endued with the splendour of the sun,
looketh exceedingly resplendent. There, beside him, behold his conch
Devadatta of loud blare and the hue of a white cloud. There, by the side
of Janardana, reins in hand, as he penetrates into the hostile army,
behold his discus of solar effulgence, its nave hard as thunder, and its
edge sharp as a razor. Behold, O hero, that discus of Keshava, that
enhancer of his fame, which is always worshipped by the Yadus. There, the
trunks, resembling lofty trees perfectly straight, of huge elephants, cut
off by Kiritin, are falling upon the earth. There those huge creatures
also, with their riders, pierced and split with shafts, are falling down,
like hills riven with thunder. There, behold, O son of Kunti, the
Panchajanya of Krishna, exceedingly beautiful and of the hue of the moon,
as also the blazing Kaustubha on his breast and his triumphal garland.
Without doubt, that first and foremost of all car-warriors, Partha, is
advancing, routing the hostile army as he comes, borne by his foremost of
steeds, of the hue of white clouds, and urged by Krishna. Behold those
cars and steeds and bands of foot-soldiers, mangled by thy younger
brother with the energy of the chief of the celestials. Behold, they are
falling down like a forest uprooted by the tempest caused by Garuda's
wings. Behold, four hundred car-warriors, with their steeds and drivers,
and seven hundred elephants and innumerable foot-soldiers and horsemen
slain in this battle by Kiritin with his mighty shafts. Slaughtering the
Kurus, the mighty Arjuna is coming towards thy side even like the
constellation Citra. All thy wishes are fulfilled. Thy foes are being
exterminated. Let thy might, as also the period of thy life, ever
increase."

"'Bhima said, "Since, O Visoka, thou tellest me of Arjuna's arrival, I
will give thee four and ten populous villages and a hundred female slaves
and twenty cars, being pleased with thee, O Suta, for this agreeable
intelligence imparted by thee!"'"



77

"Sanjaya said, 'Hearing the roars of cars and the leonine shouts (of the
warriors) in battle, Arjuna addressed Govinda, saying, "Urge the steeds
to greater speed." Hearing these words of Arjuna, Govinda said unto him,
"I am proceeding with great speed to the spot where Bhima is stationed."
Then many lions among men (belonging to the Kaurava army), excited with
wrath and accompanied by a large force of cars and horse and elephants
and foot-soldiers and making the earth resound with the whizz of their
arrows, the rattle of their car wheels, and the tread of their horses'
hoofs, advanced against Jaya (Arjuna) as the latter proceeded for
victory, borne by his steeds white as snow or conchs and decked in
trappings of gold and pearls and gems like the chief of the celestials in
great wrath proceeding, armed with the thunder, against (the asura)
Jambha for slaying him. Between them and Partha, O sire, occurred a great
battle destructive of body, life, and sin, like the battle between the
asuras and the god Vishnu, that foremost of victors for the sake of the
three worlds. Alone, Partha, decked with diadem and garlands, cut off the
mighty weapons sped by them, as also their heads and arms in diverse
ways, with his razor-faced and crescent-shaped and broad-headed arrows of
great keenness. Umbrellas, and yak-tails for fanning, and standards, and
steeds, and cars, and bands of foot-soldiers, and elephants, fell down on
the earth, mutilated in diverse ways, like a forest broken down by a
tempest. Huge elephants, decked in caparisons of gold and equipped with
triumphal standards and warriors (on their backs), looked resplendent, as
they were pierced with shafts of golden wings, like mountains ablaze with
light. Piercing elephants and steeds and cars with excellent shafts
resembling Vasava's thunder, Dhananjaya proceeded quickly for the
slaughter of Karna, even as Indra in days of yore for riving (the asura)
Vala. Then that tiger among men, that mighty-armed chastiser of foes,
penetrated into thy host like a makara into the ocean. Beholding the son
of Pandu, thy warriors, O king, accompanied by cars and foot-soldiers and
a large number of elephants and steeds, rushed against him. Tremendous
was the din made by them as they advanced against Partha, resembling that
made by the waters of the ocean lashed into fury by the tempest. Those
mighty car-warriors, resembling tigers (in prowess) all rushed in that
battle against that tiger among men, abandoning all fear of death.
Arjuna, however, routed the troops of those leaders of the Kurus as they
advanced, shooting at him showers of weapons, like a tempest driving off
masses of congregated clouds. Those great bowmen, all skilled in smiting,
united together and proceeded against Arjuna with a large number of cars
and began to pierce him with keen shafts. Then Arjuna, with his shafts,
despatched to Yama's abode several thousands of cars and elephants and
steeds. While those great car-warriors in that battle were thus struck
with shafts sped from Arjuna's bow, they were filled with fear and seemed
to disappear one after another from their cars. In all, Arjuna, with his
sharp arrows, slew four hundred of those heroic car-warriors exerting
themselves vigorously in battle. Thus struck in that battle with sharp
shafts of diverse kinds, they fled away on all sides, avoiding Arjuna.
Tremendous was the uproar made at the van of the army by those warriors
as they broke and fled, like that made by the surging sea when it breaks
upon a rock. Having routed with his arrows that army struck with fright,
Pritha's son Arjuna then proceeded, O sire, against the division of the
Suta's son. Loud was the noise with which Arjuna faced his foes, like
that made by Garuda in days of yore when swooping down for snakes.
Hearing that sound, the mighty Bhimasena, desirous as he had been of
obtaining a sight of Partha, became filled with joy. As soon as the
valiant Bhimasena heard of Partha's arrival, he began, O monarch, to
grind thy troops, reckless of his very life. Possessed of prowess equal
to that of the wind, the valiant Bhima, the son of the Wind-god, began to
career in that battle like the wind itself. Afflicted by him, O monarch,
thy army, O king, began to reel like a wrecked vessel on the bosom of the
sea. Displaying his lightness of hands, Bhima began to cut and mangle
that host with his fierce arrows and despatch large numbers to the abode
of Yama. Beholding on that occasion the superhuman might of Bhima, O
Bharata, like that of the Destroyer at the end of the Yuga, thy warriors
became filled with fright. Seeing his mightiest soldiers thus afflicted
by Bhimasena, O Bharata, king Duryodhana addressed all his troops and
great bowmen, O bull of Bharata's race, commanding them to slay Bhima in
that battle, since upon Bhima's fall he would regard the Pandava troops
already exterminated. Accepting that command of thy son, all the kings
shrouded Bhima with showers of shafts from every side. Innumerable
elephants, O king, and men inspired with desire of victory, and cars, and
horse, O monarch, encompassed Vrikodara. Thus encompassed by those brave
warriors on all sides, O king, that hero, that chief of Bharata's race,
looked resplendent like the Moon surrounded by the stars. Indeed, as the
Moon at full within his corona looks beautiful, even so that best of men,
exceedingly handsome, looked beautiful in that battle. All those kings,
with cruel intent and eyes red in wrath, inflicted upon Vrikodara their
arrowy downpours, moved by the desire of slaying him. Piercing that
mighty host with straight shafts, Bhima came out of the press like a fish
coming out of a net, having slain 10,000 unretreating elephants, 200,200
men, O Bharata, and 5,000 horses, and a hundred car-warriors. Having
slaughtered these, Bhima caused a river of blood to flow there. Blood
constituted its water, and cars its eddies; and elephants were the
alligators with which it teemed. Men were its fishes, and steeds its
sharks, and the hair of animals formed its woods and moss. Arms lopped
off from trunks formed its foremost of snakes. Innumerable jewels and
gems were carried along by the current. Thighs constituted its gravels,
and marrow its mire. And it was covered with heads forming its rocks. And
bows and arrows constituted the rafts by which men sought to cross that
terrible river, and maces and spiked bludgeons formed its snakes. And
umbrellas and standards formed its swans, and head-gears its foam.
Necklaces constituted its lotuses, and the earthy dust that arose formed
its waves. Those endued with noble qualities could cross it with ease,
while those that were timid and affrighted found it exceedingly difficult
to cross. Warriors constituting its crocodiles and alligators, it ran
towards the region of Yama. Very soon, indeed, did that tiger among men
cause that river to flow. Even as the terrible Vaitarani is difficult of
being crossed by persons of unrefined souls, that bloody river, terrible
and enhancing the fears of the timid, was difficult to cross. Thither
where that best of car-warriors, the son of Pandu, penetrated, thither he
felled hostile warriors in hundreds and thousands. Seeing those feats
achieved in battle by Bhimasena, Duryodhana, O monarch, addressing
Shakuni, said, "Vanquish, O uncle, the mighty Bhimasena in battle. Upon
his defeat the mighty host of the Pandavas may be regarded as defeated."
Thus addressed, O monarch, the valiant son of Subala, competent to wage
dreadful battle, proceeded, surrounded by his brothers. Approaching in
that battle Bhima of terrible prowess, the heroic Shakuni checked him
like the continent resisting the ocean. Though resisted with keen shafts,
Bhima, disregarding them all, proceeded against the sons of Subala. Then
Shakuni, O monarch, sped a number of cloth-yard shafts equipped with
wings of gold and whetted on stone, at the left side of Bhima's chest.
Piercing through the armour of the high-souled son of Pandu, those fierce
shafts, O monarch, equipped with feathers of Kankas and peacocks, sunk
deep into his body. Deeply pierced in that battle, Bhima, O Bharata,
suddenly shot at Subala's son a shaft decked with gold. The mighty
Shakuni however, that scorcher of foes, O king, endued with great
lightness of hands, cut off into seven fragments that terrible arrow as
it coursed towards him. When his shaft fell down on the earth, Bhima, O
king, became highly enraged, and cut off with a broad-headed arrow the
bow of Subala's son with the greatest ease. The valiant son of Subala
then, casting aside that broken bow, quickly took up another and six and
ten broad-headed arrows. With two of those straight and broad-headed
arrows, O monarch, he struck Bhima himself, with one he cut off Bhima's
standard, and with two, his umbrella. With the remaining four, the son of
Subala pierced the four steeds of his antagonist. Filled with rage at
this, the valiant Bhima, O monarch, hurled in that battle a dart made of
iron, with its staff adorned with gold. That dart, restless as the tongue
of a snake, hurled from Bhima's arms, speedily fell upon the car of the
high-souled son of Subala. The latter then, filled with wrath, O monarch,
took up that same gold-decked dart and hurled it back at Bhimasena.
Piercing through the left arm of the high-souled son of Pandu, it fell
down on the earth like lightning flashed down from the sky. At this, the
Dhartarashtras, O monarch, set up a loud roar all around. Bhima, however,
could not bear that leonine roar of his foes endued with great activity.
The mighty son of Pandu then, quickly taking up another stringed bow, in
a moment, O monarch, covered with shafts the soldiers of Subala's son in
that battle, who were fighting reckless of their very lives. Having slain
his four steeds, and then his driver, O king, Bhima of great prowess next
cut off his antagonist's standard with a broad-headed arrow without
losing a moment. Abandoning with speed that steedless car, Shakuni, that
foremost of men, stood on the ground, with his bow ready drawn in his
hands, his eyes red like blood in rage, and himself breathing heavily. He
then, O king, struck Bhima from every side with innumerable arrows. The
valiant Bhima, baffling those shafts, cut off Shakuni's bow in rage and
pierced Shakuni himself, with many keen arrows. Deeply pierced by his
powerful antagonist, that scorcher of foes, O king, fell down on the
earth almost lifeless. Then thy son, O monarch, seeing him stupefied,
bore him away from battle on his car in the very sight of Bhimasena. When
that tiger among men, Shakuni was thus taken up on Duryodhana's car, the
Dhartarashtra troops, turning their faces from battle, fled away on all
sides inspired with fear on that occasion of great terror due to
Bhimasena. Upon the defeat of Subala's son, O king, by that great bowman,
Bhimasena, thy son Duryodhana, filled with great fright, retreated, borne
away by his fleet steeds, from regard for his maternal uncle's life.
Beholding the king himself turn away from the battle, the troops, O
Bharata, fled away, from the encounters in which each of them had been
engaged. Seeing all the Dhartarashtra troops turn away from battle and
fly in all directions, Bhima rushing impetuously, fell upon them,
shooting many hundreds of shafts. Slaughtered by Bhima, the retreating
Dhartarashtras, O king, approaching the spot where Karna was, once more
stood for battle, surrounding him. Endued with great might and great
energy, Karna then became their refuge. Finding Karna, O bull of
Bharata's race, thy troops became comforted and stood cheerfully, relying
upon one another, like shipwrecked mariners, O tiger of men, in their
distressful plight, when at last they reach an island. They then, once
more, making death itself their goal, proceeded against their foes for
battle.'"



78

"Dhritarashtra said, 'When our troops were broken in battle by Bhimasena,
what, O Sanjaya, did Duryodhana and Subala's son say? Or, what did Karna,
that foremost of victors, or the warriors of my army in that battle, or
Kripa, or Kritavarma, or Drona's son Duhshasana, say? Exceedingly
wonderful, I think, is the prowess of Pandu's son, since, single-handed,
he fought in battle with all the warriors of my army. Did the son of
Radha act towards the (hostile) troops according to his vow? That slayer
of foes, Karna, O Sanjaya, is the prosperity, the armour, the fame, and
the very hope of life, of the Kurus. Beholding the army broken by Kunti's
son of immeasurable energy, what did Karna, the son of Adhiratha and
Radha, do in that battle? What also did my sons, difficult of defeat in
battle, do, or the other kings and mighty car-warriors of our army? Tell
me all this, O Sanjaya, for thou art skilled in narration!'

"Sanjaya said, 'In that afternoon, O monarch, the Suta's son of great
valour began to smite all the Somakas in the very sight of Bhimasena.
Bhima also of great strength began to destroy the Dhartarashtra troops.
Then Karna, addressing (his driver) Shalya, said unto him, "Bear me to
the Pancalas." Indeed, beholding his army in course of being routed by
Bhimasena of great intelligence, Karna once more addressed his driver,
saying, 'Bear me to the Pancalas only.' Thus urged, Shalya, the ruler of
the Madras, endued with great might, urged those white steeds that were
fleet as thought, towards the Cedis, the Pancalas and the Karushas.
Penetrating then into that mighty host, Shalya, that grinder of hostile
troops, cheerfully conducted those steeds into every spot that Karna,
that foremost of warriors, desired to go to. Beholding that car cased in
tiger skins and looking like a cloud, the Pandus and the Pancalas, O
monarch, became terrified. The rattle then of that car, like unto the
peal of thunder or the sound of a mountain splitting into fragments,
became audible in that dreadful battle. With hundreds upon hundreds of
keen arrows sped from the bow-string drawn to his ear, Karna then smote
hundreds and thousands of warriors belonging to the Pandava army. While
the unvanquished Karna was employed in achieving those feats, many mighty
bowmen and great car-warriors among the Pandavas encompassed him on all
sides. Indeed, Shikhandi, and Bhima, and Dhrishtadyumna, the son of
Prishata, and Nakula, and Sahadeva, and the (five) sons of Draupadi, and
Satyaki, surrounded the son of Radha, pouring showers of arrows upon him,
from desire of despatching him to the other world. The heroic Satyaki,
that best of men, struck Karna in that engagement with twenty keen shafts
in the shoulder-joint. Shikhandi struck him with five and twenty shafts,
and Dhrishtadyumna struck him with seven, and the sons of Draupadi with
four and sixty, and Sahadeva with seven, and Nakula with a hundred, in
that battle. The mighty Bhimasena, in that encounter, filled with rage,
struck the son of Radha in the shoulder-joint with ninety straight
shafts. The son of Adhiratha, then, of great might laughing in scorn, and
drawing his excellent bow let off many keen shafts, afflicting his foes.
The son of Radha pierced each of them in return with five arrows. Cutting
off the bow of Satyaki, as also his standard, O bull of Bharata's race,
Karna pierced Satyaki himself with nine shafts in the centre of the
chest. Filled with wrath, he then pierced Bhimasena with thirty shafts.
With a broad-headed arrow, O sire, he next cut off the standard of
Sahadeva, and with three other arrows, that chastiser of foes afflicted
Sahadeva's driver. Within the twinkling of an eye he then deprived the
(five) sons of Draupadi of their cars, O bull of Bharata's race, which
seemed exceedingly wonderful. Indeed, with his straight shafts casting
those heroes to turn back from the fight, the heroic Karna began to slay
the Pancalas and many mighty car-warriors among the Cedis. Thus struck in
that battle. O monarch, the Cedis and the Matsyas, rushing against Karna
alone, poured upon him showers of shafts. The Suta's son, however, that
mighty car-warrior, began to smite them with his keen shafts. I beheld
this exceedingly wonderful feat. O Bharata, viz., that the Suta's son of
great prowess, alone and unsupported in that battle, fought with all
those bowmen who contended with him to the utmost of their prowess, and
checked all those Pandava warriors, O monarch, with his shafts. With the
lightness of hand, O Bharata, of the high-souled Karna on that occasion,
all the gods as also the Siddhas and the Charanas were gratified. All the
great bowmen among the Dhartarashtras also, O best of men, applauded
Karna, that foremost of great car-warriors, that first of all bowmen.
Then Karna, O monarch, burnt the hostile army like a mighty and blazing
conflagration consuming a heap of dry grass in the summer season. Thus
slaughtered by Karna, the Pandava troops, struck with fear, fled in all
directions, at the very sight of Karna. Loud wails arose there among the
Pancalas in that great battle, while they were thus struck with the keen
shafts sped from Karna's bow. Struck with fear at the noise, the vast
host of the Pandavas, those enemies of Karna, regarded him as the one
warrior in that battle. Then that crusher of foes, viz., the son of
Radha, once more achieved an exceedingly wonderful feat, inasmuch as all
the Pandavas, united together, were unable to even gaze at him. Like a
swelling mass of water breaking when it comes in contact with a mountain,
the Pandava army broke when it came in contact with Karna. Indeed, O
king, the mighty-armed Karna in that battle, burning the vast host of the
Pandavas, stood there like a blazing fire without smoke. With great
activity that hero, with his shafts, cut off the arms and the heads of
his brave foes, O king, and their ears decked with earrings. Swords with
hilts of ivory, and standards, and darts, and steeds, and elephants, and
cars of diverse kind, O king, and banners, and axles, and yokes, and
wheels of many kinds, were cut off in various ways by Karna, observant of
a warrior's vow. There, O Bharata, with elephants and steeds slain by
Karna, the earth became impassable and miry with flesh and blood. The
uneven and even spots also of the field, in consequence of slain horse
and foot and broken cars and dead elephants, could no longer be
distinguished. The combatants could not distinguish friends from foes in
that thick darkness caused by shafts when Karna's (celestial) weapon was
displayed. The mighty car-warriors of the Pandavas, O monarch, were
completely shrouded with shafts, decked with gold, that were sped from
Karna's bow. Those mighty car-warriors of the Pandavas, O king, in that
battle, though struggling vigorously, were repeatedly broken by the son
of Radha, even as a herd of deer in the forest is routed by an angry
lion. Routing the foremost of Pancala car-warriors and (other) foes,
Karna of great fame, in that battle, slew the Pandava warriors like a
wolf slaying smaller animals. Beholding the Pandava army turn away from
battle, the Dhartarashtra bowmen of great might rushed against the
retreating host uttering terrible shouts. Then Duryodhana, O monarch,
filled with great delight, caused diverse musical instruments to be
beaten and blown in all parts of the army. The great bowmen amongst the
Pancalas, those foremost of men, though broken, returned heroically to
the fight, making death their goal. The son of Radha, however, that bull
among men and scorcher of foes, O monarch, in that battle, broke those
returned heroes in diverse ways. There, O Bharata twenty car-warriors
among the Pancalas and more than a hundred Cedi warriors were slain by
Karna with his shafts. Making the terraces of cars and the backs of
steeds empty, O Bharata, and slaying the combatants that fought from the
necks of elephants, and routing the foot-soldiers, that scorcher of foes,
the Suta's son of great bravery, became incapable of being gazed at like
the mid-day sun and looked resplendent like the Destroyer himself at the
end of the Yuga. Thus, O monarch, that slayer of foes, that mighty
bowmen, Karna, having slain foot, horse, car-warriors, and elephants,
stood there on his car. Indeed, like the Destroyer himself of great might
standing after slaying all creatures, the mighty car-warrior Karna stood
alone, having slain the Somakas. The prowess that we then beheld of the
Pancalas seemed to be exceedingly wonderful, for, though thus struck by
Karna, they refused to fly away from that hero at the head of battle. At
that time, the king (Duryodhana), and Duhshasana, and Kripa, the son of
Sharadvata, and Ashvatthama, and Kritavarma, and Shakuni also of great
might, slaughtered the Pandava warriors in hundreds and thousands. The
two sons also of Karna, O monarch, those two brothers of prowess
incapable of being baffled, filled with rage, slaughtered the Pandava
army in several parts of the field. The battle at that place was dreadful
and cruel and the carnage that occurred was very great. Similarly the
Pandava heroes, Dhrishtadyumna and Shikhandi and the (five) sons of
Draupadi, filled with rage, slaughtered thy host. Even thus a great
destruction took place among the Pandavas everywhere on the field, and
even thus thy army also suffered great loss at the hands of the mighty
Bhima.'"



79

"Sanjaya said, 'Meanwhile Arjuna, O monarch, having slain the four kinds
of forces (of the enemy), and having obtained a sight of the angry son of
the Suta in that dreadful battle, caused a river of blood to flow there
that was tawny with flesh and marrow and bones. Human heads constituted
its rocks and stones. Elephants and steeds formed its banks. Full of the
bones of heroic combatants, it resounded with the cries of ravens and
vultures. Umbrellas were its swans or rafts. And that river ran, bearing
away heroes like trees along its current. (Even) necklaces constituted
its assemblage of lotuses, and head-gears formed its excellent foam. Bows
and shafts constituted its fishes; and the crowns of crushed men floated
on its surface. Shields and armour were its eddies, and cars were the
rafts with which it teemed. And it could be easily forded by persons
desirous of victory, while to those that were cowards it was unfordable.
Having caused that river to flow, Vibhatsu, that slayer of hostile heroes
and bull among men, addressing Vasudeva said, "Yonder, O Krishna, the
standard of the Suta's son is visible. There, Bhimasena and others are
fighting with that great car-warrior. There, the Pancalas, afraid of
Karna, are flying away, O Janardana. Yonder, king Duryodhana, with the
white umbrella over his head, along with Karna, looketh exceedingly
resplendent as he is engaged in routing the Pancalas. There Kripa, and
Kritavarma, and Drona's son, that mighty car-warrior, are protecting king
Duryodhana, themselves protected by the Suta's son. There, O Krishna,
Shalya, well conversant with holding the reins, looketh exceedingly
resplendent as, seated on the terrace of Karna's car, he guideth that
vehicle. Bear me to that mighty car-warrior, for even such is the wish
cherished by me. Without slaying Karna in this battle I will never
return. Otherwise, the son of Radha, O Janardana, will, in my sight,
exterminate the mighty car-warriors of the Parthas and the Srinjayas."
Thus addressed, Keshava quickly proceeded on his car, towards the mighty
bowman Karna, for causing a single combat to take place between Karna and
Savyasaci. Indeed, the mighty-armed Hari, at the command of Pandu's son,
proceeded on his car, assuring (by that very act) all the Pandava troops.
The rattle then of Arjuna's vehicle rose loud in that battle, resembling,
O sire, the tremendous peal of Vasu's thunder. Beholding Arjuna of white
steeds and having Krishna for his driver thus advance, and seeing the
standard of that high-souled one, the king of the Madras, addressing
Karna, said, "There cometh that car-warrior having white steeds yoked
unto his vehicle and having Krishna for his driver, slaying his foes in
battle. There cometh he about whom thou wert enquiring, holding his bow
Gandiva. If thou canst slay him today, great good may then be done to us.
He cometh, O Karna, desirous of an encounter with thee, slaying, as he
cometh, our chief warriors. Do thou proceed against that hero of
Bharata's race. Avoiding all our warriors, Dhananjaya advanceth with
great speed, for, as I think, an encounter with thee, judging by his form
swelling with rage and energy. Blazing with wrath, Partha will not stop
from desire of battle with anybody else save thee, especially when
Vrikodara is being so much afflicted (by thee). Learning that king
Yudhishthira the just hath been exceedingly mangled and made carless by
thee, and seeing (the plight of) Shikhandi, and Satyaki, and
Dhrishtadyumna, the son of Prishata, and the (five) sons of Draupadi, and
Yudhamanyu, and Uttamauja, and the brothers, Nakula and Sahadeva, that
scorcher of foes, Partha, advanceth impetuously on a single car against
thee. Without doubt, he is advancing with speed against us, avoiding
other combatants. Do thou, O Karna, proceed against him, for there is no
other bowman (among us that can do so). I do not behold any arrangements
made for his protection, either on his flanks or at his rear. He
advanceth alone against thee. Look after thy success now. Thou alone art
able to encounter the two Krishnas in battle. Proceed, therefore, against
Dhananjaya. Thou art the equal of Bhishma, of Drona, of Drona's son, of
Kripa. Do thou resist in this great battle the advancing Savyasaci.
Indeed, O Karna, slay this Dhananjaya that resembles a snake frequently
darting out its tongue, or a roaring bull, or a tiger in the forest.
There, those kings, those mighty car-warriors of the Dhritarashtra's
army, through fear of Arjuna, are quickly flying away, regardless of one
another. Save thee, O Suta's son, there is no other man, O hero, that
can, in battle, dispel the fears of those retreating combatants. All
those Kurus, O tiger among men, obtaining thee as their refuge in this
battle, stand depending on thee and desirous of thy protection. Mustering
thy great prowess, O mighty-armed one, proceed against Vrishni's race,
who is always gratified by the diadem-decked (Arjuna)."

"'Karna said, "Thou seemest now to be in thy usual frame of mind and thou
art now agreeable to me. Do not, O mighty-armed one, entertain any fear
of Dhananjaya. Behold the might of my arms today, and behold my skill.
Single-handed, I will today destroy the mighty host of the Pandavas, as
also those two lions among men, the two Krishnas! I say this truly unto
thee. I will never return from the field today without slaying two
heroes. Or, slain by those two, I shall today sleep on the field of
battle. Victory is uncertain in battle. Slaying or slain, I shall today
achieve my purpose."

"'Shalya said, "All great car-warriors, O Karna, say that this foremost
of car-warriors, (Arjuna), even when alone, is invincible. When again, he
is protected by Krishna, who will venture to vanquish him?"

"'Karna said, "As far as I have heard, such a superior car-warrior has
never been born on earth! Behold my prowess, since I will contend in
battle with even that Partha who is such. This prince of Kuru's line,
this foremost of car-warriors, careers in battle, borne by his steeds
white in hue. Perhaps he will despatch me to Yama's abode today. Know,
however, that with Karna's death, these all will be exterminated. The two
arms of this prince are never covered with sweat. They never tremble.
They are massive and covered with cicatrices. Firm in the use of weapons,
he is possessed of great skill and endued with great lightness of hands.
Indeed, there is no warrior equal to the son of Pandu. He taketh a large
number of arrows and shooteth them as if they were one. Quickly fixing
them on the bow-string, he propelleth them to the distance of two miles.
They always fall on the foe. What warriors is there on earth that is
equal to him? That Atiratha, endued with great activity, with Krishna as
his ally, gratified the god Agni at Khandava. There, on that occasion,
the high-souled Krishna obtained his discus, and Savyasaci, the son of
Pandu, obtained his bow Gandiva. There that mighty-armed one, endued with
might that knows no decay, also obtained his terrible car unto which are
yoked those white steeds, as also his two great celestial and
inexhaustible quivers, and many celestial weapons, from the God of Fire.
In the region of Indra he obtained his conch Devadatta and slew
innumerable Daityas, and all the Kalakeyas. Who is there on earth that is
superior to him? Possessed of greatness of soul, he gratified Mahadeva
himself in fair fight, and obtained from him the terrible and mighty
weapon Pasupata that is capable of destroying the three worlds. The
several Regents of the world, united together gave him their weapons of
immeasurable energy, with which that lion among men quickly destroyed in
battle those united Asuras, the Kalakhanjas. So also, in Virata's city,
moving on a single car he vanquished all of us, and snatched from us that
wealth of kine, and took from all the foremost of car-warriors (portions
of) their garments. Challenging that foremost of Kshatriyas, that hero
having him of Vrishni's race for his ally, that warrior who is endued
with such energy and such attributes, I regard myself, O Shalya, to be
the foremost of persons in all the world in point of courage. He is,
again, protected by that Keshava of great energy, who is Narayana himself
and who is without a rival, that high-souled Vasudeva, that
ever-victorious Vishnu armed with conch, discus, and mace, whose
attributes all the world united together, cannot (in narrating) exhaust
in 10,000 years. Beholding the two Krishnas together on the same car,
fear entereth my heart together with courage. Partha is the foremost of
all bowmen, while Narayana is unrivalled in encounters with the discus.
Even such are Vasudeva, and the son of Pandu. Indeed, the mountains of
Himavat may move from the spot where they stand but not the two Krishnas.
Both of them are heroes, possessed of great skill, firm in the use of
weapons, and mighty car-warriors. Both of them have adamantine frames.
Who else, O Shalya, save myself, would proceed against Phalguna and
Vasudeva that are even such? The desire cherished by me today, viz., that
of a battle with the son of Pandu, O ruler of the Madras, will be
fulfilled without delay. Soon will that wonderful and matchless and
beautiful battle take place. Either I will overthrow those two in battle
today, or the two Krishnas will today overthrow me." Saying these words
unto Shalya, Karna, that slayer of foes, began to utter loud roars in
that battle, like those of the clouds. Approaching then thy son, that
foremost one among the Kurus, and saluted respectfully by him, Karna said
unto that prince as also unto those two mighty-armed warriors, Kripa and
the Bhoja chief Kritavarma, and the ruler of the Gandharvas with his son,
and the preceptors and his own younger brothers, and all the
foot-soldiers and horsemen and elephant-riders, these words, "Rush
towards Acyuta and Arjuna and close up their path all around, and cause
them to be tired with exertion, so that, ye lords of the earth, I may
easily slay those two after ye all will have mangled them deeply."
Saying, "So be it!" those foremost of heroes, desirous of slaying Arjuna,
speedily proceeded against him. Those mighty car-warriors then, obeying
the behest of Karna, began to strike Dhananjaya with innumerable arrows
in that battle. Like the great ocean containing a vast quantity of water
receiving all rivers with their tributaries Arjuna received all those
warriors in battle. His foes could not notice when he fixed his excellent
arrows on the bow-string and when he let them off. All that could be seen
was that men and steeds and elephants, pierced with the arrows sped by
Dhananjaya, continually fell down, deprived of life. Like men with
diseased eyes that are unable to gaze at the sun, the Kauravas on that
occasion could not gaze at Jaya who seemed to be possessed of the energy
of the all-destroying Sun that rises at the end of the Yuga, having
arrows for his rays, and Gandiva for his beautiful circular disc. Smiling
the while, Partha with his own showers of arrows cut off the excellent
arrows sped at him by those mighty car-warriors. In return, he struck
them with innumerable arrows, drawing his bow Gandiva to a complete
circle. As the sun of fierce rays between the months of Jyaishtha and
Ashadha easily drieth up the waters (of the earth), even so Arjuna,
baffling the arrows of his foes, consumed thy troops, O king of kings!
Then Kripa, and the chief of the Bhojas, and thy son himself shooting
showers of shafts, rushed towards him. Drona's son also, that mighty
car-warrior, rushed towards him, shooting his shafts. Indeed, all of them
rained their arrows on him, like the clouds pouring torrents of rain on a
mountain. The son of Pandu, however, with great activity and speed, cut
off with his own shafts those excellent arrows sped at him with great
care in that dreadful battle by those accomplished warriors desirous of
slaying him, and pierced the chest of each of his adversaries with three
shafts. Having arrows for his fierce rays, the Arjuna sun, with gandiva
drawn to its fullest stretch constituting his corona, looked resplendent,
as he scorched his foes, like the Sun himself between the months of
Jyeshtha and Ashadha, within his bright corona. Then Drona's son pierced
Dhananjaya with ten foremost of shafts, and Keshava with three, and the
four steeds of Dhananjaya with four, and showered many shafts on the Ape
on Arjuna's banner. For all that, Dhananjaya cut off the full drawn bow
in his adversary's hand with three shafts, the head of his driver with a
razor-faced arrow, and his four steeds with his four other shafts and his
standard with three other arrows and felled him from his car. The son of
Drona then, filled with wrath, took up another costly bow, bright as the
body of Takshaka, and decked with gems and diamonds and gold, and
resembling a mighty snake caught from the foot of a mountain. Stringing
that bow as he stood on the earth, and bringing out one after another
shafts and weapons, Drona's son, that warrior who excelled in many
accomplishments, began to afflict those two unvanquished and foremost of
men and pierce them from a near point with many shafts. Then those mighty
car-warriors, Kripa and Bhoja and thy son, standing at the van of battle,
fell upon and shrouded that bull among the Pandavas, shooting showers of
shafts, like clouds shrouding the dispeller of darkness. Possessed of
prowess equal to that of the thousand-armed (Kartavirya), Partha then
showered his shafts on Kripa's bow with arrow fixed on it, his steeds,
his standard, and his driver, like the wielder of the thunder in days of
yore showering his shafts on (the asura) Vali. His weapons destroyed by
Partha's shafts, and his standard also having been crushed in that great
battle, Kripa was afflicted with as many thousands of arrows by Arjuna as
Ganga's son Bhishma before them (on the day of his fall) by the same
diademdecked warrior. The valiant Partha then, with his shafts, cut off
the standard and the bow of thy roaring son. Destroying next the handsome
steeds of Kritavarma, he cut off the latter's standard as well. He then
began to destroy with great speed the elephants of the hostile force, as
also its cars with their steeds and drivers and bows and standards.
Thereupon that vast host of thine broke into a hundred parts like an
embankment washed off by the waters. Then Keshava, quickly urging
Arjuna's car, placed all his afflicted foes on his right side. Then other
warriors, desirous of an encounter, with their well-equipped cars bearing
lofty standards, followed Dhananjaya who was proceeding with great speed
like Indra proceeding for the slaughter of Vritra. Then those mighty
car-warriors, Shikhandi and Satyaki and the twins, proceeding in the
direction of Dhananjaya, checked those foes and, piercing them with keen
arrows, uttered terrible roars. Then the Kuru heroes and the Srinjayas,
encountering one another with rage, slew one another with straight shafts
of great energy, like the Asuras and the celestials in days of yore in
great battle. Elephant-warriors and horsemen and car-warriors,--all
chastisers of foes,--inspired with desire of victory or impatient of
proceeding to heaven, fell fast on the field. Uttering loud shouts, they
pierced one another vigorously with well-shot arrows. In consequence of
those high-souled warriors of great courage shooting their arrows at one
another in that dreadful battle and by that means causing a darkness
there, the points of the compass, cardinal and subsidiary became
enveloped in gloom and the very effulgence of the sun became totally
shrouded.'"



80

"Sanjaya said, 'Then, O king, Dhananjaya, desirous of rescuing Kunti's
son Bhima who, assailed by many, foremost of warriors of the Kuru army,
seemed to sink (under that attack), avoided, O Bharata, the troops of the
Suta's son and began, with his shafts, to despatch those hostile heroes
(that were opposed to Bhima) to the regions of death. Successive showers
of Arjuna's shafts were seen overspread on the sky, while others were
seen to slay thy army. Filling the welkin with his shafts that resembled
dense flights of feathery creatures, Dhananjaya, O monarch, at that time,
became the very Destroyer unto the Kurus. With his broad-headed arrows,
and those equipped with heads flat and sharp as razors, and cloth-yard
shafts of bright polish, Partha mangled the bodies of his foes and cut
off their heads. The field of battle became strewn with falling warriors,
some with bodies cut and mangled, some divested of armour and some
deprived of heads. Like the great Vaitarani (separating the regions of
life from those of the dead), the field of battle, O king, became uneven
and impassable and unsightly and terrible, in consequence of steeds and
cars and elephants, which struck with Dhananjaya's shafts, were mangled
and crushed and cut off in diverse ways. The earth was also covered with
broken shafts and wheels and axles, and with cars that were steedless or
that had their steeds and others that were driverless or that had their
drivers. Then four hundred well-trained and ever-furious elephants,
excited with wrath, and ridden by warriors cased in mail of golden hue
and adorned with ornaments of gold, and urged by fierce guides with
pressure of heels and toes, fell down, struck by the diadem-decked Arjuna
with his shafts, like loosened summits, peopled with living creatures, of
gigantic mountains. Indeed, the earth became covered with (other) huge
elephants struck down by Dhananjaya with his arrows. Like the sun
piercing through masses of clouds, Arjuna's car passed through dense
bodies of elephants with juicy secretions flowing down their bodies and
looking like masses of clouds. Phalguna caused his track to be heaped up
with slain elephants and steeds, and with cars broken in diverse ways,
and with lifeless heroes deprived of weapons and engines and of armour,
as also with arms of diverse kinds loosened from hands that held them.
The twang of Gandiva became tremendously loud, like the peal of thunder
in the welkin. The (Dhartarashtra) army then, smitten with the shafts of
Dhananjaya, broke, like a large vessel on the bosom of the ocean
violently lashed by the tempest. Diverse kinds of fatal shafts, sped from
Gandiva, and resembling burning brands and meteors and thunderbolts,
burnt thy army. That mighty host, thus afflicted with Dhananjaya's
shafts, looked beautiful like a blazing forest of bamboos on a mountain
in the night. Crushed and burnt and thrown into confusion, and mangled
and massacred by the diadem-decked Arjuna with his arrows, that host of
thine then fled away on all sides. Indeed, the Kauravas, burnt by
Savyasaci, dispersed on all sides, like animals in the great forest
frightened at a forest conflagration. The Kuru host then (that had
assailed Bhimasena) abandoning that mighty-armed hero, turned their faces
from battle, filled with anxiety. After the Kurus had been routed, the
unvanquished Vibhatsu, approaching Bhimasena, stayed there for a moment.
Having met Bhima and held a consultation with him, Phalguna informed his
brother that the arrows had been extracted from Yudhishthira's body and
that the latter was perfectly well.

"'With Bhimasena's leave, Dhananjaya then proceeded (once more against
his foes), causing the earth and the welkin, O Bharata, to resound with
the rattle of his car. He was then surrounded by ten heroic and foremost
of warriors, viz., thy sons, all of whom were Duhshasana's juniors in
age. Afflicting Arjuna with their shafts like hunters afflicting an
elephant with burning brands, those heroes, with outstretched bow, seemed
to dance, O Bharata, (on their cars). The slayer of Madhu then, guiding
his, car placed all of them to his right. Indeed, he expected that Arjuna
would very soon send all of them to Yama's presence. Beholding Arjuna's
car proceeding in a different direction, those heroes rushed towards him.
Soon, however, Partha, with a number of cloth-yard shafts and
crescent-shaped arrows, cut off their standards and steeds and bows and
arrows, causing them to fall down on the earth. Then with some
broad-headed arrows he cut off and felled their heads decked with lips
bit and eyes blood-red in rage. Those faces looked beautiful like an
assemblage of lotuses. Having slain those ten Kauravas cased in golden
mail, with ten broad-headed shafts endued with great, impetuosity and
equipped with wings of gold that slayer of foes, Arjuna continued to
proceed.'"



81

"Sanjaya said, 'Meanwhile ninety Kaurava car-warriors rushed for battle
against the ape-bannered Arjuna who was advancing, borne by his steeds of
exceeding fleetness. Those tigers among men, having sworn a terrible oath
about the other world, encompassed that tiger among men, Arjuna. Krishna,
however, (without minding those warriors), urged the white steeds of
Arjuna, endued with great speed and adorned with ornaments of gold and
covered with networks of pearls, towards Karna's car. Those ninety
Samsaptaka cars pursued Dhananjaya, that slayer of foes, pouring upon him
showers of shafts, as he proceeded towards Karna's car. Then Arjuna, with
his keen shafts, cut off those ninety assailants endued with great
activity, along with their drivers and bows and standards. Slain by the
diadem-decked Arjuna with diverse kinds of shafts, they fell down like
Siddhas falling down, with their cars, from heaven upon the exhaustion of
their merits. After this, many Kauravas, with cars and elephants and
steeds, fearlessly advanced against that foremost one of Kuru's race,
that chief of the Bharatas, Phalguna. That large force of thy sons,
teeming with struggling men and steeds, and swelling with foremost of
elephants, then encompassed Dhananjaya, checking his further progress.
The mighty Kaurava bowmen shrouded that descendant of Kuru's race with
darts and swords and lances and spears and maces and scimitars and
arrows. Like the Sun destroying the darkness with his rays, the son of
Pandu destroyed with his own shafts that shower of weapons over-spread in
the welkin. Then a force of Mlecchas riding thirteen hundred
ever-infuriated elephants, at the command of thy son, assailed Partha in
the flank. With barbed arrows and Nalikas and cloth-yard shafts and
lances and spears and darts and Kampanas and short arrows, they afflicted
Partha on his car. That matchless shower of weapons, some of which were
hurled by the elephants with their tusks, Phalguna cut off with his
broad-headed shafts and crescent-shaped arrows of great keenness. With
excellent arrows of diverse kinds, he struck all those elephants and
their standards and banners and riders, like Indra striking mountains
with thunderbolts. Afflicted with gold-winged shafts, those huge
elephants decked with necklaces of gold fell down deprived of life, like
mountains ablaze with volcanic fires. Amid that roaring and shouting and
wailing army of men and elephants and steeds, the twang of Gandiva, O
monarch, rose high. Elephants, O king, struck (with shafts), fled away on
all sides. Steeds also, their riders slain, wandered in all directions.
Cars, O monarch, looking like the changeful forms of vapour in the sky,
deprived of riders and steeds, were seen in thousands. Horsemen, O
monarch, wandering hither and thither, were seen to fall down deprived of
life by the shafts of Partha. At that time the might of Arjuna's arms was
seen. (So great was that might) that alone, in that battle, he vanquished
horsemen and elephants and car-warriors (that had been assailing him from
every side). Then Bhimasena, beholding the diadem-decked Phalguna
encompassed, O bull of Bharata's race, by a large (Kaurava) host
consisting of three kinds of forces, abandoned the small unslaughtered
remnant of the Kaurava car-warriors with whom he had been engaged, and
rushed impetuously, O king, to the spot where Dhananjaya's car was.
Meanwhile the Kaurava force that still remained after heavy slaughter,
exceedingly weakened, fled away, Bhima (as already said) beholding
Arjuna, proceeded towards his brother. The unfatigued Bhima, armed with a
mace, destroyed, in that battle, the portion that still remained after
the greater part had been slaughtered by Arjuna, of the Kaurava host
possessed of great might. Fierce as the death-night, subsisting upon men
and elephants and steeds as its food, and capable of crushing walls and
mansions and gates of cities, that exceedingly terrible mace of Bhima
incessantly descended on men and elephants and steeds around him. That
mace, O sire, slew numberless steeds and riders. With that mace the son
of Pandu crushed men and steeds cased in steel armour. Struck therewith,
they fell down with great noise. Biting the earth with their teeth, and
bathed in blood, these, with the crowns of their heads and bows and lower
limbs crushed, laid themselves down on the field, supplying all
carnivorous creatures with food. Satiated with blood and flesh and
marrow, and eating bones as well, that mace (of Bhimasena) became, like
the death-night, difficult of being gazed at. Having slain 10,000 horses
and numerous foot-soldiers, Bhima ran hither and thither in rage, armed
with his mace. Then, O Bharata, thy troops, beholding Bhima mace in hand,
thought that Yama himself, armed with his fatal bludgeon, was in their
midst. The son of Pandu then, excited with rage, and resembling an
infuriated elephant, penetrated into the elephant division (of the
Kauravas), like a Makara entering the ocean. Having, with his formidable
mace, penetrated into that elephant division, the enraged Bhima, within a
very short time, despatched it to Yama's abode. We then beheld those
infuriated elephants with spiked plates on their bodies falling on every
side, with their riders and standards, like winged mountains. Having
destroyed that elephant division, the mighty Bhimasena, once more riding
on his car, followed Arjuna at his rear. That great host, thus
slaughtered, filled with cheerlessness and about to fly away, stood
almost inactive, O monarch, assailed on all sides with weapons. Beholding
that host looking humble and standing inactive and almost motionless,
Arjuna covered it with life-scorching shafts. Men and steeds and
elephants, pierced in that battle with showers of shafts by the wielder
of Gandiva, looked beautiful like Kadamva flowers with their filaments.
Thus struck with Arjuna's shafts that quickly slew men and steeds and
cars and elephants, loud wails, O king, arose from the Kuru army. With
cries of "Oh" and "Alas," and exceedingly frightened, and huddling close
to one another, thy army began to turn round with great speed. The
battle, however, continued between the Kurus and the Pandavas of great
might. There was not a single car-warrior or horseman or elephant-warrior
or steed or elephant that was unwounded. Their coats of mail pierced with
shafts and themselves bathed in blood, the troops looked blazing like a
forest of flowering Asokas. Beholding Savyasaci putting forth his valour
on that occasion, the Kauravas became hopeless of Karna's life. Regarding
the touch of Arjuna's shafts to be unbearable, the Kauravas, vanquished
by the wielder of Gandiva, fled from the field. Deserting Karna in that
battle as they were being thus struck with Arjuna's shafts, they fled
away in fear on all sides, loudly calling upon the Suta's son (to rescue
them). Partha, however, pursued them, shooting hundreds of shafts and
gladdening the Pandava warriors headed by Bhimasena. Thy sons then, O
monarch, proceeded towards the car of Karna. Sinking, as they seemed to
be, in a fathomless ocean, Karna then became an island unto them. The
Kauravas, O monarch, like snakes without poison, took Karna's shelter,
moved by the fear of the wielder of Gandiva. Indeed, even as creatures, O
sire, endued with actions, from fear of death, take the shelter of
virtue, thy sons, O ruler of men, from fear of the high-souled son of
Pandu, took shelter with the mighty bowman Karna. Then, Karna, uninspired
with fear, addressed those distressed warriors afflicted with arrows and
bathed in blood, saying, 'Do not fear! Come to me!" Beholding thy army
vigorously broken by Partha, Karna, stretching his bow, stood desirous of
slaughtering the foe. Seeing that the Kurus had left the field, Karna,
that foremost of all wielders of weapons, reflecting a little, set his
heart upon the slaughter of Partha and began to draw deep breaths.
Bending his formidable bow, Adhiratha's son Vrisha once more rushed
against the Pancalas, in the very sight of Savyasaci. Soon, however, many
lords of the earth, with eyes red as blood, poured their arrowy downpours
on him like clouds pouring rain upon a mountain. Then thousands of
arrows, O foremost of living creatures, shot by Karna, O sire, deprived
many Pancalas of their lives. Loud sounds of wailing were uttered by the
Pancalas, O thou of great intelligence, while they were being thus
smitten by the Suta's son, that rescuer of friends, for the sake of his
friends.'"



82

"Sanjaya said, 'After the Kurus, O king, had been put to flight by the
mighty car-warrior Arjuna of white steeds, the Suta's son Karna began to
destroy the sons of the Pancalas with his mighty shafts, like the tempest
destroying congregated masses of clouds. Felling Janamejaya's driver with
broad-faced shafts called Anjalikas, he next slew the steeds of that
Pancala warrior. With a number of broad-headed arrows he then pierced
both Satanika and Sutasoma and then cut off the bows of both those
heroes. Next he pierced Dhrishtadyumna with six arrows, and then, without
the loss of a moment, he slew in that encounter the steeds of that
prince. Having slain next the steeds of Satyaki, the Suta's son then slew
Visoka, the son of the ruler of the Kaikayas. Upon the slaughter of the
Kaikaya prince, the commander of the Kaikaya division, Ugrakarman, rushed
with speed and striking Prasena, the son of Karna, with many shafts of
fierce impetuosity caused him to tremble. Then Karna, with three
crescent-shaped arrows, cut off the arms and the head of his son's
assailant, whereupon the latter, deprived of life, fell down upon the
ground from his car, like a Sala tree with its branches lopped off with
an axe. Then Prasena, with many keen arrows of straight course, covered
the steedless grandson of Sini, and seemed to dance upon his car. Soon,
however, the son of Karna, struck by the grandson of Sini, fell down.
Upon the slaughter of his son, Karna, with heart filled with rage,
addressed that bull among the Sinis from desire of slaying him, saying,
"Thou art slain, O grandson of Sini!' and sped at him an arrow capable of
slaying all foes. Then Shikhandi cut off that arrow with three shafts of
his, and struck Karna himself with three other shafts. The fierce son of
the Suta then, cutting off with a couple of razor-faced arrows the bow
and the standard of Shikhandi, struck and pierced Shikhandi himself with
six shafts, and then cut off the head of Dhrishtadyumna's son. The
high-souled son of Adhiratha then pierced Sutasoma with a very keen
shaft. During the progress of that fierce battle, and after
Dhrishtadyumna's son had been slain, Krishna, O lion among kings,
addressed Partha, saying, "The Pancalas are being exterminated. Go, O
Partha, and slay Karna." Thus addressed the mighty-armed Arjuna, that
foremost of men, smiled and then proceeded on his car towards the car of
Adhiratha's son desirous, on that occasion of terror, of rescuing the
Pancalas slaughtered by Karna, that leader of car-warriors. Stretching
his Gandiva of loud twang and fiercely striking his palms with her
bow-string, he suddenly created a darkness by means of his arrows and
destroyed large numbers of men and steeds and cars and standards. The
echoes (of that twang) travelled through the welkin. The birds, (no
longer finding room in their own element), took shelter in the caverns of
mountains. With his full-drawn bow, Arjuna looked resplendent. Indeed, as
the diadem-decked Partha, at that terrible moment, fell upon the foe,
Bhimasena, that foremost of heroes, proceeded on his car behind that son
of Pandu, protecting his rear. Those two princes then, on their cars,
proceeded with great speed towards Karna, encountering their foes along
the way. During that interval, the Suta's son fought fiercely, grinding
the Somakas. He slew a large number of car-warriors and steeds and
elephants, and covered the ten points of the compass with his shafts.
Then Uttamauja and Janamejaya, and the enraged Yudhamanyu and Shikhandi,
uniting with Prishata's son (Dhrishtadyumna) and uttering loud roars,
pierced Karna with many shafts. Those five foremost of Pancala
car-warriors rushed against Karna otherwise called Vaikartana, but they
could not shake him off his car like the objects of the senses failing to
shake off the person of purified soul from abstinence. Quickly cutting
off their bows, standards, steeds, drivers and banners, with his shafts,
Karna struck each of them with five arrows and then uttered a loud roar
like a lion, People then became exceedingly cheerless, thinking that the
very earth, with her mountains and trees, might split at the twang of
Karna's bow while that hero, with shafts in hand touching the bow-string,
was employed in shooting at his assailants and slaying his foes. Shooting
his shafts with that large and extended bow of his that resembled the bow
of Sakra himself, the son of Adhiratha looked resplendent like the sun,
with his multitude of blazing rays, within his corona. The Suta's son
then pierced Shikhandi with a dozen keen shafts, and Uttamauja with half
a dozen, and Yudhamanyu with three, and then each of the other two, viz.,
Somaka (Janamejaya) and Prishata's son (Dhrishtadyumna) with three
shafts. Vanquished in dreadful battle by the Suta's son, O sire, those
five mighty car-warriors then stood inactive, gladdening their foes, even
as the objects of the senses are vanquished by a person of purified soul.
The five sons of Draupadi then, with other well-equipped cars, rescued
those maternal uncles of theirs that were sinking in the Karna ocean,
like persons rescuing from the depths of the ocean ship-wrecked merchants
in the sea by means of other vessels. Then that bull among the Sinis,
cutting off with his own keen shafts the innumerable arrows sped by
Karna, and piercing Karna himself with many keen arrows made entirely of
iron, pierced thy eldest son with eight shafts. Then Kripa, and the Bhoja
chief (Kritavarma), and thy son, and Karna himself, assailed Satyaki in
return with keen shafts. That foremost one, however, of Yadu's race
fought with those four warriors like the chief of the Daityas fighting
with the Regents of the (four) quarters. With his twanging bow stretched
to its fullest limits, and from which shafts flowed incessantly, Satyaki
became exceedingly irresistible like the meridian Sun in the autumnal
sky. Those scorchers of foes then, viz., the mighty car-warriors among
the Pancalas, once more riding on their cars and clad in mail and united
together, protected that foremost one among the Sinis, like the Maruts
protecting Sakra while engaged in afflicting his foes in battle. The
battle fraught with the slaughter of men and steeds and elephants that
then ensued between thy foes and the warriors of thy army, became so
fierce that it resembled the encounter in days of old between the gods
and the Asuras. Car-warriors and elephants and steeds and foot-soldiers,
covered with showers of diverse weapons, began to move from one point to
another. Struck by one another, they reeled or uttered wails of woe in
affliction or fell down deprived of life. When such was the state of
affairs, thy son Duhshasana, the younger brother of the king, fearlessly
advanced against Bhima, shooting showers of shafts. Vrikodara also rushed
impetuously against him, like a lion springing towards a large Ruru deer.
The encounter then that took place between those two heroes incensed with
each other and who engaged in battle's sport making life itself the
stake, became exceedingly fierce, resembled that between Samvara and
Sakra in days of old. They struck each other deeply with shafts possessed
of great energy and capable of piercing each other's body, like two
mighty elephants excited with lust and with juicy secretions incessantly
trickling down their bodies, fighting with each other in the vicinity of
a she-elephant in her season. Vrikodara, with great speed, cut off, with
a couple of razor-headed arrows, the bow and the standard of thy son.
With another winged arrow he pierced his antagonist's forehead and then
(with a fourth) cut off from his trunk the head of the latter's driver.
Prince Duhshasana, taking up another bow, pierced Vrikodara with a dozen
shafts. Himself holding the reins of his steeds, he once more poured over
Bhima a shower of straight arrows. Then Duhshasana sped a shaft bright as
the rays of the sun, decked with gold, diamonds, and other precious gems,
capable of piercing the body of his assailant, and irresistible as the
stroke of Indra's thunder. His body pierced therewith, Vrikodara fell,
with languid limbs and like one deprived of life and with outstretched
arms, upon his own excellent car. Recovering his senses, however, he
began to roar like a lion.'"



83

"Sanjaya said, 'Fighting fiercely, prince Duhshasana achieved the most
difficult feats in that encounter. With a single shaft he cut off Bhima's
bow, and then with six shafts he pierced his foe's driver. Having
achieved those feats, the prince, endued with great activity, pierced
Bhima himself with nine shafts. Indeed the high-souled warrior, without
losing a moment, then pierced Bhimasena with many shafts of great energy.
Filled with rage at this, Bhimasena, endued with great activity, sped at
thy son a fierce dart. Beholding that terrible dart impetuously coursing
towards him like a blazing brand, thy high-souled son cut it off with ten
shafts shot from his bow drawn to its fullest stretch. Seeing that
difficult feat achieved by him, all the warriors, filled with joy,
applauded him highly. Thy son then once more pierced Bhima deeply with
another shaft. Blazing with wrath at sight of Duhshasana, Bhima then
addressed him, saying, "Pierced I have been, O hero, quickly and deeply,
by thee. Bear now, however, once more, the stroke of my mace." Having
said this, the enraged Bhima took up that terrible mace of his for
Duhshasana's slaughter. Once more addressing him, he said, "O thou of
wicked soul, I shall today drink thy blood on the field of battle." Thus
addressed, thy son sped at Bhima with great force a fierce dart
resembling Death itself. Bhima also, his form filled with wrath, whirled
his terrible mace and hurled it at his antagonist. That mace,
precipitately breaking Duhshasana's dart, struck thy son on his head.
Indeed, perspiring like an elephant with juicy secretions trickling down
his body, Bhima, in that dreadful battle, hurled his mace at the prince.
With that weapon, Bhimasena forcibly threw Duhshasana down from his car
at a distance measured by the length of ten bows. Struck with the
impetuous mace, Duhshasana, thrown down on the ground, began to tremble.
All his steeds also, O king, were slain, and his car too was reduced to
atoms by that falling weapon. As regards Duhshasana himself, his armour
and ornaments and attire and garlands were all displaced, and he began to
writhe, afflicted with agony. Endued with great activity, Bhimasena then
recollected, in the midst of that terrible battle and standing as he did
amid many foremost warriors of the Kuru army, all the acts of hostility
(done towards the Pandavas) by thy sons. The mighty-armed Bhima of
inconceivable feats, O king, beholding Duhshasana (in that plight), and
recollecting the seizure of Draupadi's tresses and her disrobing while
she was ill,--indeed, the innocent Bhima, reflecting also upon the
diverse other wrongs inflicted on that princess while her husbands sat
with faces turned away from the scene, blazed up in wrath like fire fed
with libations of clarified butter. Addressing Karna and Suyodhana and
Kripa and Drona's son and Kritavarma, he said, "Today I shall slay the
wretched Duhshasana. Let all the warriors protect him (if they can)."
Having said this, Bhima of exceeding strength and great activity suddenly
rushed, from desire of slaying Duhshasana. Like a lion of fierce
impetuosity rushing towards a mighty elephant, Vrikodara, that foremost
of heroes, rushed towards Duhshasana in that battle and attacked him in
the very sight of Suyodhana and Karna. Jumping down from his car, he
alighted on the ground, and fixed his eyes steadfastly on his fallen foe.
Drawing then his whetted sword of keen edge, and trembling with rage, he
placed his foot upon the throat of Duhshasana, and ripping open the
breast of his enemy stretched on the ground, quaffed his warm life-blood.
Then throwing him down and cutting off, O king, with that sword the head
of thy son, Bhima of great intelligence, desirous of accomplishing his
vow, again quaffed his enemy's blood little by little, as if for enjoying
its taste. Then looking at him with wrathful eyes, he said these words,
"I regard the taste of this blood of my enemy to be superior to that of
my mother's milk, or honey, or clarified butter, or good wine that is
prepared from honey, or excellent water, or milk, or curds, or skimmed
milk, or all other kinds of drinks there are on earth that are sweet as
ambrosia or nectar." Once more, Bhima of fierce deeds, his heart filled
with wrath, beholding Duhshasana dead, laughed softly and said, "What
more can I do to thee? Death has rescued thee from my hands." They, O
king, that saw Bhimasena, while he filled with joy at having quaffed the
blood of his foe, was uttering those words and stalking on the field of
battle, fell down in fear. They that did not fall down at the sight, saw
their weapons drop from their hands. Many, from fear, cried out feebly
and looked at Bhima with half-shut eyes. Indeed, all those that stood
around Bhima and beheld him drink the blood of Duhshasana, fled away,
overwhelmed with fear, and saying unto one another, "This one is no human
being!" When Bhima had assumed that form, people, beholding him quaff his
enemy's blood, fled away with Citrasena, saying unto one another, 'This
Bhima must be a rakshasa!" Then the (Pancala) prince Yudhamanyu, at the
head of his troops, fearlessly pursued the retreating Citrasena and
pierced him with seven keen shafts, quickly sped one after another. At
this, like a trampled snake of great energy repeatedly darting out its
tongue and desirous of vomiting its poison, Citrasena turned back and
pierced the Pancala prince with three shafts and his driver with six. The
brave Yudhamanyu then struck off his enemy's head with a shaft equipped
with goodly wings and an exceedingly keen point and sped with great care
from his bow drawn to its fullest stretch. Upon the fall of his brother
Citrasena, Karna, filled with wrath and displaying his prowess, put the
Pandava host to flight, at which Nakula rushed against that warrior of
immeasurable energy. Bhima, having slain there (at the very sight of
Karna) the vindictive Duhshasana, took up a little quantity of his blood,
and, endued with stentorian lungs, he said these words in the hearing of
all those foremost of heroes of the world, "O wretch amongst men, here I
drink thy life-blood from thy throat. Filled with joy, abuse us once
more, saying 'beast, beast' (as thou didst before)." And he continued,
"They that danced at us then, saying, 'beast, beast,' even we will dance
at them now, repeating their own words. Our sleep at the palace at
Pramanakoti, the administration of deadly poison to our food, the bites
of black cobras, the setting fire to the house of lac, the robbing of our
kingdom by gambling, our exile in the woods, the cruel seizure of
Draupadi's beautiful tresses, the strokes of shafts and weapons in
battle, our miseries at home, the other kinds of sufferings we endured at
Virata's abode, all these woes borne by us through the counsels of
Shakuni and Duryodhana and Radha's son, proceeded from thee as their
cause. Through the wickedness of Dhritarashtra and his son, we have
endured all these woes. Happiness has never been ours." Having said these
words, O king, the victorious Vrikodara, once more spoke these words unto
Keshava and Arjuna. Indeed, bathed in blood, with blood flowing from his
wounds, with face exceedingly red, filled with great wrath, Bhimasena
endued with great activity, said these words, "Ye heroes, that which I
had vowed in respect of Duhshasana in battle, I have accomplished today.
I will soon accomplish my other vow by slaying that second beast, viz.,
Duryodhana, in this sacrifice of battle. Striking the head of that
wicked-souled one with my foot in the presence of the Kauravas, I shall
obtain peace." Having said these words, Bhima, filled with great joy,
drenched with blood, uttered loud shouts, even as the mighty and
high-souled Indra of a 1,000 eyes had roared after slaying (the Asura)
Vritra.'"



84

"Sanjaya said, 'After the slaughter of Duhshasana, O king, ten of thy
sons, heroes that never retreated from battle, all of whom were great
car-warriors, endued with mighty energy, and filled with the poison of
wrath, shrouded Bhima with their shafts. Nishangin, and Kavachin, and
Pasin and Dundadhara and Dhanurgraha, and Alolupa, and Saha, and Shanda,
and Vatavega and Suvarchasas, these ten, afflicted at the slaughter of
their brother, united together and checked the mighty-armed Bhimasena
with their shafts. Resisted on all sides with their shafts by those great
car-warriors, Bhima, with eyes red as fire with fury, looked resplendent
like the Destroyer himself in rage. Partha, however, with ten
broad-headed shafts of great impetuosity, equipped with golden wings,
despatched to Yama's abode those ten Bharata princes decked with golden
bracelets. Upon the fall of those ten heroes, thy army fled away in the
very sight of the Suta's son, overwhelmed with the fear of the Pandavas.
Then, O king, great fear entered the heart of Karna at sight of Bhima's
prowess which resembled that of the Destroyer himself unto living
creatures. Then Shalya, that ornament of assemblies, understanding the
state of Karna's mind from a survey of his features, addressed that
chastiser of foes in words suited to the hour, "Do not be grieved, O son
of Radha! This deed does not become thee. Afflicted with the fear of
Bhimasena, these kings are all flying away. Exceedingly pained by the
calamity that has befallen his brother Duhshasana in consequence of his
blood having been quaffed by the high-souled Bhima, Duryodhana is
stupefied! Kripa and others, and those of the king's brothers that are
still alive, with afflicted hearts, their rage quelled by sorrow, are
tending Duryodhana, sitting around him. Those heroes, the Pandavas of
sure aim, headed by Dhananjaya, are advancing against thee for battle.
For these reasons, O tiger among men, mustering all thy prowess and
keeping the duties of a Kshatriya before thy eyes, proceed against
Dhananjaya. The entire burthen (of this battle) has been placed upon thee
by the son of Dhritarashtra. O thou of mighty arms, bear that burthen to
the best of thy power and might. In victory there will be great fame. In
defeat, heaven is certain. There, O son of Radha, thy son, Vrishasena,
filled with wrath at sight of the stupefaction that has overwhelmed thee,
is rushing towards the Pandavas." Hearing these words of Shalya of
immeasurable energy, Karna, reflecting, concluded unalterably that
fighting had become unavoidable. Then Vrishasena, filled with wrath, and
riding upon his own car, rushed towards that son of Pandu, viz.,
Vrikodara, who, armed with his mace, resembled the Destroyer himself with
his fatal rod and was employed in slaughtering thy troops. That foremost
of heroes, Nakula, filled with wrath, rushed at that enemy of theirs,
Karna's son, striking him with arrows, like the victorious Maghavat with
joyous heart rushing against (the Asura) Jambha. Then the brave Nakula,
with a razor-headed shaft, cut off his enemy's standard decked with gems.
With a broad-headed arrow, he next cut off the bow also of Karna's son,
with a golden belt attached to it. Possessed of mighty weapons, Karna's
son then, desirous of showing his regard for Duhshasana, quickly took up
another bow, and pierced Nakula, the son of Pandu with many mighty
celestial weapons. The high-souled Nakula, then, filled with rage,
pierced his antagonist with shafts that resembled large blazing brands.
At this Karna's son also, accomplished in weapons, showered celestial
weapon upon Nakula. From rage engendered by the strokes of his enemy's
weapon, as also from his own resplendence and the energy of his weapons,
the son of Karna blazed up like a fire with libations of clarified
butter. Indeed, O king, Karna's son then slew with his excellent weapons
the beautiful steeds of the delicate Nakula, that were of the Vanayu
breed, white in hue, and decked with trappings of gold. Alighting then
from his steedless vehicle, and taking up a bright shield decked with
golden moons, and armed also with a sword that was blue as the sky,
Nakula, frequently jumping up, careered there like a bird. Performing
diverse beautiful evolutions in the air, the son of Pandu cut off many
foremost of men and steeds and elephants. Cut off with that sword, they
fell down on the earth like animals cut off in a horse-sacrifice by the
person appointed to that duty. 2,000 well-trained heroes, delighting in
battle, hailing from diverse realms, well-paid, of sure aim, and their
limbs smeared with excellent sandal-paste, were quickly cut off by the
single-handed Nakula inspired with desire of victory. Then Karna's son,
suddenly advancing with great speed against the rushing Nakula in that
battle pierced him from every side with many keen arrows from desire of
slaying him. Thus struck with shafts (by Vrishasena), Nakula struck his
brave antagonist in return. Pierced by the son of Pandu, Vrishasena
became filled with wrath. Protected, however, in that dreadful battle, by
his brother Bhima, the high-souled Nakula achieved such terrible feats on
that occasion. Filled with rage, the son of Karna then pierced with
eighteen shafts the heroic Nakula who seemed to sport in that battle,
while employed, unaided, in destroying the foremost of men and steeds and
elephants. Deeply pierced by Vrishasena in that battle, O king, Pandu's
son Nakula, that foremost of men, endued with great activity, became
filled with rage and rushed in that encounter against the son of Karna
from desire of slaying him. Then Vrishasena poured showers of keen shafts
upon Nakula of great energy as the latter precipitately advanced against
him in that battle like a hawk with outstretched wings from desire of
meat. Baffling, however, his antagonist's showers of shafts, Nakula
careered in diverse beautiful motions. Then Karna's son, O king, in that
dreadful battle, cut off, with his mighty shafts, the shield, decked with
a 1,000 stars, of Nakula, while he was careering with great activity in
those beautiful motions. Without losing a moment, that resister of foes,
(Vrishasena), with half a dozen sharp razor-headed shafts, then cut off
that naked sword of Nakula, polished and keen-edged, made of steel,
capable of bearing a great strain and of destroying the bodies of all
foes, and terrible and fierce as the poison of the snake, while he was
whirling it rapidly. After this, Vrishasena deeply pierced his antagonist
in the centre of his chest with some well-tempered and keen shafts.
Having achieved those feats in battle that were applauded by all noble
persons and that could not be achieved by other men, the high-souled
Nakula of great activity, afflicted with those shafts, proceeded to the
car, O king, of Bhimasena. The steedless son of Madri, thus afflicted by
Karna's son, sprang upon Bhima's car like a lion springing upon a
mountain summit, in the sight of Dhananjaya. The high-souled and heroic
Vrishasena then, filled with wrath, poured his arrowy showers upon those
two mighty car-warriors for piercing those two sons of Pandu. After the
destruction of that car belonging to the son of Pandu (Nakula), and after
his sword also had been speedily cut off with (Vrishasena's) shafts; many
other foremost of Kuru heroes, uniting together, approached the Pandava
brothers, and began to strike them with showers of shafts. Then those two
sons of Pandu, Bhima and Arjuna, filled with wrath, and resembling two
fires fed with libations of clarified butter, poured terrible showers of
arrows upon Vrishasena and the other assembled warriors around him. The
son of the Wind-god then, addressing Phalguna, said, "Behold, Nakula here
is being afflicted. The son of Karna is resisting us. Proceed, therefore,
against Karna's son." Hearing these words, the diadem-decked (Arjuna)
approached the car of his brother Vrikodara. Beholding that hero arrived
near, Nakula addressed him, saying, "Do thou speedily slay this one."
Thus addressed in that battle by his brother, Nakula, standing before
him, the diadem-decked Arjuna, that formidable hero, precipitately caused
his ape-bannered vehicle, guided by Keshava himself, to be driven towards
Vrishasena.'"



85

"Sanjaya said, 'Learning that Nakula had been deprived of his car,
afflicted with arrows and mangled with the weapons of Karna's son, and
that he had his shafts, bow, and sword cut off, these eleven formidable
resisters of all foes, the five heroic sons of Drupada, the grandson of
Sini forming the sixth, and the five sons of Draupadi quickly proceeded
on their loud-sounding cars drawn by bounding steeds, with banners waving
in the air, and guided by accomplished drivers. Those well-armed warriors
began to destroy thy elephants and cars and men and steeds with shafts
that resembled formidable snakes. Then Hridika's son and Kripa and
Drona's son and Duryodhana and Shakuni's son and Vrika and Kratha and
Devavridha, those foremost of Kaurava car-warriors, speedily proceeded
against them, armed with their bows and mounted upon their cars of rattle
deep as the roar of elephants or the clouds. These Kaurava warriors,
assailing those foremost of men and first of car-warriors, those eleven
heroes (of the Pandava army), O king, with the mightiest of shafts,
checked their progress. At this, the Kulindas, riding upon their
elephants of impetuous speed that looked like mountain summits and that
were of the hue of newly-risen clouds, advanced against those Kaurava
heroes. Well-equipped, and covered with gold, those infuriated elephants,
born in Himalayan regions and ridden by accomplished warriors longing for
battle, looked resplendent like clouds in the welkin, charged with
lightning. The prince of the Kulindas then vigorously assailed Kripa and
his driver and steeds, with ten shafts made wholly of iron. Struck (in
return) with the shafts of Sharadvata's son, the prince fell down with
his elephant on the ground. The younger brother of that prince then,
assailing Kripa's car with a number of lances made wholly of iron and all
bright as the rays of the sun, uttered loud roars. The ruler of the
Gandharvas, however, cut off the head of that warrior while still
uttering those roars. Upon the fall of those Kulindas, those mighty
car-warriors of thy army, filled with joy, blew their sea-born conchs,
and, armed with bows, rushed against their enemies. The battle then that
once more took place between the Kurus on the one side and the Pandavas
and the Srinjayas on the other, with arrows and scimitars and darts and
swords and maces and battle-axes, became fierce and awful and exceedingly
destructive of men and steeds and elephants. Car-warriors and steeds and
elephants and foot-soldiers, striking one another, fell down on the
ground, making the field of battle look like the welkin when congregated
masses of clouds charged with lightning and producing incessant peals of
thunder are assailed by fierce winds from all sides. Then the chief of
the Bhojas struck the huge elephants, the car-warriors, the innumerable
foot-soldiers, and the horse under Satanika. Struck with Kritavarma's
shafts, these soon fell down on the ground. About this time, struck with
Ashvatthama's shafts, three huge elephants equipped with all kinds of
weapons, ridden by accomplished warriors, and adorned with lofty
standards, fell down lifeless on the ground like gigantic cliffs riven by
thunder. Then the third brother of the Kulinda chief assailed thy son
Duryodhana with some excellent shafts in the centre of the chest. Thy
son, however, pierced him as also his elephant with many whetted shafts.
That prince of elephants then, with the prince on his back, fell down,
with streams of blood issuing from every part of his body, like a
mountain of red chalk in the season of rains, with red streams running
down its breast, tumbling down when riven by the thunder of Sachi's lord.
The Kulinda prince, however, having saved himself in time, rode another
elephant. Urged by the prince, that animal assailed Kratha with his
driver and steeds and car. Pierced, however, with Kratha's shafts, that
elephant, with its rider, fell down like a thunder-riven hill. The ruler
of the Krathas, that invincible car-warrior, however, struck with shafts
by the prince born on the mountains from the back of another elephant,
fell down with his steeds, driver, bow, and standard, like a mighty tree
uprooted by the tempest. Then Vrika deeply pierced with a dozen shafts
that prince having his abode on the Himavat as he stood on his elephant.
The huge beast quickly crushed with his four legs (the Kaurava warrior)
Vrika with his steeds and car. That prince of elephants then, with its
rider, deeply pierced by the son of Vabhru, advanced impetuously against
the latter. Vabhru's son, however, that prince of the Magadhas, afflicted
with arrows by Sahadeva's son, fell down. The prince of the Kulindas
then, with that elephant of his which was capable of slaying the foremost
of warriors with its tusks and body, rushed impetuously towards Shakuni
for slaying him. The mountaineer succeeded in afflicting Shakuni greatly.
Soon, however, the chief of the Gandharas cut off his head. About this
time huge elephants and steeds and car-warriors and large bands of foot,
struck by Satanika, fell down on the earth, paralysed and crushed like
snakes beaten by the tempest caused by Garuda's wings. Then a Kulinda
warrior (on the Kaurava side), smiling the while, pierced Satanika, the
son of Nakula, with many whetted arrows. Nakula's son, however, with a
razor-headed arrow, cut off from his antagonist's trunk his head
resembling a lotus. Then Karna's son pierced Satanika with three arrows,
made wholly of iron and Arjuna also with as many. And he pierced Bhima
with three arrows and Nakula with seven and Janardana with a dozen.
Beholding that feat of Vrishasena, that achiever of superhuman feats, the
Kauravas became filled with joy and applauded him greatly. They, however,
that were conversant with Dhananjaya's prowess, regarded Vrishasena as a
libation already poured on the fire. The diadem-decked Arjuna then, that
slayer of hostile heroes, seeing Madri's son Nakula, that foremost of
men, deprived of his steeds in the midst of all, and beholding Janardana
mangled with arrows, rushed in that battle against Vrishasena who was
then staying in front of the Suta's son (Karna). Like Namuci rushing
against Indra, Karna's son, that great car-warrior, also rushed, in that
battle, against that fierce and foremost of men, Arjuna, that warrior
possessing thousands of arrows, as the latter advanced towards him.
Unsupported by any one, the high-souled son of Karna, quickly piercing
Partha with a shaft in that battle, uttered a loud shout, like Namuci in
days of old after having pierced Indra. Once more Vrishasena pierced
Partha in the left arm-pit with many formidable shafts. Piercing Krishna
next with nine arrows, he struck Partha again with ten shafts. The
white-steeded Arjuna, having before been pierced by Vrishasena with those
formidable arrows, became slightly enraged and set his heart on the
slaughter of Karna's son. The high-souled and diadem-decked Arjuna then,
his brow furrowed from wrath with three lines, quickly sped from the van
of battle a number of shafts for the destruction of Vrishasena in that
encounter. With eyes red in wrath, that hero capable of slaying Yama
himself if the latter fought with him, then laughed terribly and said
unto Karna and all the other Kaurava heroes headed by Duryodhana and
Drona's son, these words, "Today, O Karna, in thy very sight in this
battle, I will despatch the fierce Vrishasena unto Yama's abode with my
keen arrows! People say that all of you, united together, slew my son,
endued with great activity, in my absence, and while he was alone and
unsupported on his car. I, however, will slay thy son in the very sight
of you all. Let all the Kaurava car-warriors protect him. I will slay the
fierce Vrishasena. After that, I will slay thee, O fool, even I, Arjuna,
in the midst of battle! Today I will, in battle, slay thee that art the
root of this quarrel and that hast become so proud in consequence of
Duryodhana's patronage. Putting forth my strength, I will certainly slay
thee in this battle, and Bhimasena will slay this Duryodhana, this wretch
among men, through whose evil policy this quarrel born of dice hath
arisen." Having said these words, Arjuna rubbed the string of his bow and
took aim at Vrishasena in that battle, and sped, O king, a number of
shafts for the slaughter of Karna's son. The diadem-decked Arjuna then,
fearlessly and with great force, pierced Vrishasena with ten shafts in
all his vital limbs. With four fierce razor-headed arrows he cut off
Vrishasena's bow and two arms and head. Struck with Partha's shafts, the
son of Karna, deprived of arms and head, fell down on the earth from his
car, like a gigantic shala adorned with flowers falling down from a
mountain summit. Beholding his son, thus struck with arrows, fall down
from his vehicle, the Suta's son Karna, endued with great activity and
scorched with grief on account of the death of his son, quickly proceeded
on his car, inspired with wrath, against the car of the diadem-decked
Partha.

"Indeed, beholding his son slain in his sight by the white-steeded Arjuna
in battle, the high-souled Karna, filled with great wrath, rushed against
Krishna and Arjuna.'"



86

"Sanjaya said, 'Beholding the gigantic and roaring Karna, incapable of
being resisted by the very gods, advancing like the surging sea, that
bull amongst men, viz., he of Dasharha's race, addressed Arjuna, saying,
"That car-warrior having white steeds and owning Shalya for his driver
cometh hither with whom thou art to contend in battle. Therefore, O
Dhananjaya, summon all thy coolness. Behold then, O son of Pandu, the
well-equipped car of Karna. White steeds are yoked unto it and Radha's
son himself is the warrior that stands upon it. Teeming with banners and
decked with rows of bells, it looks like a celestial car borne along the
welkin by steeds white in hue. Behold also the standard of the
high-souled Karna, bearing the device of the elephant's rope, and looking
like the bow of Indra himself that divides the firmament by a clear line.
Behold Karna as he advanceth from desire of doing what is agreeable to
Dhritarashtra's son, shooting showers of shafts like the clouds pouring
torrents of rain. There the royal chief of the Madras, stationed on the
fore-part of the car, guideth the steeds of Radha's son of immeasurable
energy. Hear the peal of their drums and the fierce blare of their
conchs. Hear, O son of Pandu, the diverse leonine roars coming from every
side. Hear the terrible twang, silencing all other loud sounds, of the
bow (Vijaya) stretched by Karna of immeasurable energy. There the mighty
car-warriors among the Pancalas, with their followers, are breaking like
a herd of deer in the great forest at the sight of an angry lion. It
behoveth thee, O son of Kunti, to slay the Suta's son with every care. No
other person save thee can venture to bear the shafts of Karna. It is
well known to me that thou art competent to vanquish in battle the three
worlds with all their mobile and immobile creatures including the very
gods and the Gandharvas. What need be said about battling with that
puissant one, when people are incapable of even gazing at him, viz., the
fierce and terrible Isana, that great god, the three-eyed Sarva,
otherwise called Kapardin? Thou, however, hadst, by battle, gratified
that god of gods himself, that Siva who is the source of bliss unto all
creatures, that deity called Sthanu. The other deities also have all
given thee boons. Through the grace, O Partha, of that god of gods, that
deity armed with a trident, slay Karna, O mighty-armed one, like Indra
slaying the Asura Namuci. Let prosperity be ever with thee, O Partha, and
do thou obtain victory in battle."

"'Arjuna said, "My victory, O Krishna, is, certain. There is no doubt in
this, since thou, O slayer of Madhu, that art the master of all the
worlds, art pleased with me. Urge the steeds, O Hrishikesha, and my car,
O great car-warrior! Today Phalguna will not return from battle without
slaying Karna. Behold Karna slain today and cut in pieces with my shafts.
Or, O Govinda, thou wilt today behold me slain with (Karna's) arrows.
That terrible battle, capable of stupefying the three words, is at hand.
As long as the earth will last, people will speak of it." Saying these
words unto Krishna who is never tired with exertion, Partha quickly
proceeded on his car against Karna like an elephant against a rival
elephant. Once more Partha of great energy said unto Krishna, that
chastiser of foes, these words, "Urge the steeds, O Hrishikesha, for time
passeth." Thus addressed by the high-souled son of Pandu, Keshava wished
him victory and urged steeds as fleet as thought. Then that car of
Pandu's son, possessed of great speed, soon reached the front of Karna's
car.'"



87

"Sanjaya said, 'Beholding Vrishasena slain, Karna, filled with grief and
rage, shed tears from his eyes for the death of his son. Endued with
great energy, with eyes red as copper from rage, Karna proceeded in the
face of his foe, having summoned Dhananjaya to battle. Then those two
cars, both possessed of solar effulgence and covered with tiger-skins,
when they came together, looked like two suns close to each other. Both
having white steeds and both crushers of foes, those two great bowmen,
those two warriors possessed of solar effulgence, looked resplendent like
the sun and the moon in the firmament. Beholding those two warriors that
resembled Indra and Virochana's son (Vali) carefully preparing for battle
for the conquest of the three worlds, all creatures were filled with
wonder. Seeing those two warriors rushing towards each other with the
clatter of car-wheels the twang of bows, the sound of palms, the whizz of
arrows, and leonine shouts, and seeing also their standards, viz., that
of Karna bearing the elephant's rope and that of Partha bearing the ape,
approach each other, all the lords of the earth became filled with
wonder. Seeing those two car-warriors engaged with each other, O Bharata,
all the kings uttered leonine shouts and cheered them repeatedly with
applause. Beholding that single combat between Partha and Karna,
thousands of combatants there slapped their armpits and waved their
garments on the air. The Kauravas beat their musical instruments and blew
their numerous conchs for gladdening Karna. Similarly, all the Pandavas,
for gladdening Dhananjaya, caused every point of the compass to resound
with the blasts of their trumpets and conchs. With those leonine shouts
and slaps on armpits and other loud cries and roars of brave warriors,
tremendous became the noise there on the occasion of that encounter
between Karna and Arjuna. People beheld those two tigers among men, those
two foremost of car-warriors, stationed on their cars, each armed with
his formidable bow, each equipped with arrows and darts, and each owning
a lofty standard. Both were clad in mail, both had scimitars tied to
their belts, both had white steeds, and both were adorned with excellent
conchs. One had Krishna for driver on his car, and the other had Shalya.
Both of them were great car-warriors and both looked alike. Both
possessed of leonine necks and long arms, the eyes of both were red, and
both were adorned with garlands of gold. Both were armed with bows that
seemed to flash like lightning, and both were adorned with wealth of
weapons. Both had yak-tails for being fanned therewith, and both were
decked with white umbrellas held over them. Both had excellent quivers
and both looked exceedingly handsome. The limbs of both were smeared with
red sandal-paste and both looked like infuriated bulls. Both were
broad-necked like the lion, both were broad-chested, and both endued with
great strength. Challenging each other, O king, each desired to slay the
other. And they rushed against each other like two mighty bulls in a
cow-pen. They were like a couple of infuriated elephants or of angry
mountains or of infant snakes of virulent poison or of all-destroying
Yamas. Enraged with each other like Indra and Vritra, they looked like
the sun and the moon in splendour. Filled with wrath, they resembled two
mighty planets risen for the destruction of the world at the end of the
Yuga. Both of them born of celestial fathers, and both resembling gods in
beauty, they were of godlike energy. Indeed, they looked like the sun and
the moon come of their own accord on the field of battle. Both of them
endued with great might, both filled with pride in battle, they were
armed with diverse weapons. Beholding those two tigers among men, those
two heroes endued with the impetuosity of tigers, thy troops, O monarch,
were filled with great joy. Seeing those two tigers amongst men, viz.,
Karna and Dhananjaya, engaged in battle, a doubt entered the hearts of
all as to which of them would be victorious. Both armed with superior
weapons, and both well-practised in battle, both made the welkin resound
with the slaps on their armpits. Both possessed of great celebrity in
consequence of prowess and might, they resembled the Asura Samvara and
the chief of the celestials in respect of their skill in battle. Both
equal to Kartavirya or Dasaratha's son in battle, both resembled Vishnu
himself in energy or Bhava himself in fight. Both had white steeds, O
king, and both were borne on foremost of cars. Both of them, again, had
foremost of drivers in that great battle. Beholding, O monarch, those two
great car-warriors looking resplendent on their cars, the bands of
Siddhas and Charanas that came there became filled with wonder. The
Dhartarashtras then, O bull of Bharata's race, with their troops,
encompassed the high-souled Karna, that ornament of battle, without
losing any time. Similarly the Pandavas headed by Dhrishtadyumna, filled
with joy, encompassed that high-souled Partha who was unrivalled in
battle. Karna became the stake, O monarch, of thy army in that battle,
while Partha became the stake of the Pandavas. The soldiers of both sides
were as members of that assembly and became the spectators of that game.
Indeed, as regards the parties engaged in that game of battle, either
victory or defeat was certain. Those two then, Karna and Arjuna, for
victory or the reverse, began the match between ourselves and the
Pandavas both standing on the field of battle. Skilled in fight, the two
heroes, O monarch, in that encounter, became highly enraged with each
other and wished to slay each other. Desiring to take each other's life,
like Indra and Vritra, O lord, they faced each other like two mighty
comets of terrible form. Then in the sky, differences and disputes,
accompanied with revilings, arose among the creatures there, O bull of
Bharata's race, on the subject of Karna and Arjuna. All the inhabitants
of the world, O sire, were heard to differ amongst themselves. The gods,
the Danavas, the Gandharvas, the Pishacas, the Snakes, the Rakshasas,
adopted opposite sides in that encounter between Karna and Arjuna. The
welkin, O monarch, with all the stars, became anxious on Karna's account,
while the wide earth became so on Partha's account, like the mother for
her son. The rivers, the seas, the mountains, O best of men, the trees,
the deciduous plants and herbs, took the side of the diadem-decked
Arjuna. The Asuras, Yatudhanas, the Guhyakas, O scorcher of foes, and
ravens and other rangers of the sky, sided with Karna. All the gems and
precious jewels, the four Vedas with the histories as the fifth, the
Upavedas, the Upanishads, with all their mysteries, and the compilations,
and Vasuki, and Citrasena, and Takshaka, and Upatakshaka, and all the
mountains, and all the offspring of Kadru with their children, all the
great snakes endued with poison, and the Nagas, took the side of Arjuna.
Airavata and his children, the offspring of Surabhi, the offspring of
Vaisali, and the Bhogins sided with Arjuna. The smaller snakes all sided
with Karna. Wolves and wild stags and all kinds of auspicious animals and
birds were, O king, for victory to Partha. The Vasus, the Maruts, the
Sadhyas, the Rudras, the Vishvedevas and the Ashvinis, and Agni and Indra
and Soma and Pavana, and the ten points of the compass, became the
partisans of Dhananjaya, while all the Adityas sided with Karna. The
vaishyas, the shudras, the Sutas, and those castes that were of a mixed
origin, all, O king, adopted the side of Radha's son. The celestials,
however, with the pitris, and with all that were numbered with them as
also with their followers, and Yama and Vaishravana and Varuna were on
the side of Arjuna. The brahmanas, the kshatriyas, the sacrifices, and
those gifts called dakshinas, were for Arjuna. The pretas, and pishacas,
many carnivorous animals and birds, the rakshasas with all the monsters
of the sea, the dogs, and the jackals were for Karna. The diverse tribes
of celestial and regenerate and royal rishis were for the son of Pandu.
The gandharvas headed by Tumvuru, O king, were on the side of Arjuna.
With the offspring of Pradha and Mauni, the several classes of gandharvas
and apsaras, and many wise sages, having for their vehicles wolves and
stags and elephants and steeds and cars and foot, and clouds and the
wind, came there for witnessing the encounter between Karna and Arjuna.
The gods, the danavas, the gandharvas, the nagas, the yakshas, the birds,
the great rishis versed in the Vedas, the pitris that subsist upon the
gifts called svadha, and asceticism and the sciences, and the (celestial)
herbs with diverse virtues, came, O monarch, and took up their stations
in the welkin, making a great noise. Brahman, with the regenerate rishis
and the Lords of creatures, and Bhava himself on his car, came to that
part of the welkin. Beholding those two high-souled ones, Karna and
Dhananjaya, about to encounter each other, Shakra himself said, "Let
Arjuna vanquish Karna." Surya, however, said, "Let Karna vanquish Arjuna.
Indeed, let my son Karna, slaying Arjuna, gain the victory in this
battle. Let my son, slaying Karna, win victory." Even thus did Surya and
Vasava, those two foremost of personages, who were there and had adopted
opposite sides, dispute with each other. Beholding those two high-souled
ones, Karna and Dhananjaya, about to engage themselves in battle, the
gods and the asuras adopted opposite sides. The three worlds with the
celestial rishis and all the gods and all other creatures, trembled at
the sight. The gods were on the side of Partha, while the asuras were on
that of Karna. Thus all creatures were interested in that encounter,
siding with this or that leader of car-warriors, the Kuru or the Pandava
hero. Beholding the Self-born Lord of Creation (viz., Brahman), the gods
urged him, saying, "Let, O god, the success of these two lions among men
be equal. Let not the vast universe be destroyed in consequence of this
encounter between Karna and Arjuna. O Selfborn one, say but the word, let
the success of these two be equal." Hearing these words, Maghavat, bowing
down unto the Grandsire, represented this unto that god of gods, that
foremost one of all intelligent beings, saying, "Formerly it was said by
thy holy self that the two Krishnas are always sure to win victory. Let
it be (now) as thou then saidest. Be gratified with me, O holy one!" At
this, Brahman and Isana replied unto the chief of the celestials, saying,
'The victory of the high-souled Vijaya is certain, of that Savyasaci who
gratified the eater of sacrificial libations in the forest of Khandava
and who, coming to heaven, rendered assistance to thee, O Sakra! Karna is
on the side of the Danavas. It is proper, therefore, that he should meet
with defeat. By this, without doubt, the purposes of the gods will be
achieved. One's own business, O chief of the celestials, should always be
important. The high-souled Phalguna, again, is devoted to truth and to
morality. He must always be victorious, without doubt. He by whom the
high-souled and holy god having the bull on his standard was gratified,
why should not he, O thou of a hundred eyes, be victorious,--he, that is,
who hath for the driver of his car that Lord of the universe, Vishnu
himself? Possessed of great energy of mind and great strength, Partha is
a hero, accomplished in arms and endued with ascetic merit. Possessed
also of great energy of body, he beareth the entire science of weapons.
Indeed, Partha hath every accomplishment. He ought to be victorious,
since that would accomplish the purposes of the gods. In consequence of
his greatness, Partha transgresses destiny itself, whether favourable or
unfavourable, and when he does so, a great destruction of creatures takes
place. When the two Krishnas are excited with wrath, they show regard for
nothing. These two bulls among beings are the Creators of all real and
unreal things. These two are Nara and Narayana, the two ancient and best
of Rishis. There is none to rule over them. They are rulers over all,
perfectly fearless, they are scorchers of all foes. In heaven or among
human beings, there is none equal to either of them. The three worlds
with the celestial Rishis and the Charanas are behind these two. All the
gods and all creatures walk behind them. The entire universe exists in
consequence of the power of these two. Let Karna, that bull among men,
obtain these foremost of regions of bliss here. Let him obtain identity
with the Vasus or the Maruts. Let him, with Drona and Bhishma, be
worshipped in heaven, for Vikartana's son is brave and is a hero. Let the
victory, however, belong to the two Krishnas." After those two foremost
ones among the gods (Brahman and Isana), said so, the deity of a 1,000
eyes, worshipping those words of Brahman and Isana and saluting all
creatures himself said, "Ye have heard what has been said by the two gods
for the benefit of the universe. It will be even so and not otherwise.
Stay ye then, with cheerful hearts." Hearing these words of Indra, all
creatures, O sire, became filled with wonder and applauded, O king, that
deity. The celestials then showered diverse kinds of fragrant flowers and
blew their trumpets. Indeed, the gods, the Danavas and the Gandharvas all
waited there for witnessing that matchless single combat between those
two lions among men. The two cars, O king, upon which Karna and Arjuna
were stationed, had white steeds yoked unto them both. And both had
excellent standards, and both produced a loud rattle. Many foremost of
heroes, approaching the brave Vasudeva and Arjuna as also Shalya and
Karna, began each to blow his conch. The battle then commenced (between
the two warriors), overwhelming all timid persons with fear. Fiercely
they challenged each other like Sakra and Samvara. The standards of the
two heroes, perfectly bright, looked exceedingly beautiful on their cars,
like the planets Rahu and Ketu risen in the firmament at the time of the
universal dissolution. The elephant's rope on Karna's banner, looking
like a snake of virulent poison and made of jewels and gems and
exceedingly strong and resembling the bow of Indra, looked resplendent
(as it waved in the air). That foremost of apes, again, belonging to
Partha, with jaws wide open and terrible, and difficult of being gazed
at, like the sun himself, inspired fear by his formidable teeth. The
impetuous Ape on the standard of the wielder of Gandiva, becoming
desirous of battle, rushed from his station and fell upon Karna's
standard. Endued with great impetuosity, the Ape, darting forward, struck
the elephant's rope with his nails and teeth, like Garuda falling upon a
snake. Decked with rows of little bells, hard as iron, and resembling the
fatal noose (in the hands of Yama or Varuna), the elephant's rope, filled
with wrath, closed with the Ape. Thus in that fierce single combat
between those two heroes, which was the result of what had been settled
at the time of the match at dice, their standards first battled with each
other. Meanwhile the steeds of the one neighed at the steeds of the
other. The lotus-eyed Keshava pierced Shalya with his keen glances. The
latter also cast similar glances at the former. Vasudeva, however,
vanquished Shalya with those glances of his, while Dhananjaya, the son of
Kunti, vanquished Karna with his glances. Then the Suta's son, smilingly
addressing Shalya, said, "If Partha by any means slays me in battle
today, tell me truly, O friend, what thou wilt do after that." Shalya
answered, saying, "If thou art slain, I myself will slay both Krishna and
Dhananjaya." Once more the ruler of the Madras said, "If, O Karna, the
white steeded Arjuna slays thee in battle today, I myself, on a single
car, will slay both Madhava and Phalguna.'"

"Sanjaya continued, 'Arjuna also asked Govinda a similar question.
Krishna, however, smiling, said unto Partha these words of grave import,
"The Sun himself may fall down from his place, the Earth herself may
split into a 1,000 fragments; fire itself may become cold. Still Karna
will not be able to slay thee, O Dhananjaya! If, however, any such
occurrence takes place, know then that the destruction of the universe
will be at hand. As regards myself, I will, using my bare arms, slay both
Karna and Shalya in battle." Hearing these words of Krishna, the
ape-bannered Arjuna, smiling, replied unto Krishna who was never fatigued
with exertion, saying, "Shalya and Karna, united together, are not a
match for myself alone, O Janardana! Thou shalt today, O Krishna, behold
Karna with his standard and banners with Shalya and his car and steeds,
with his umbrella and armour and darts and shafts and bow, cut in pieces
with my shafts in battle. Thou shalt today behold him with his car and
steeds and darts and armour and weapons, reduced to dust like a tree in
the forest crushed by a tusker. Today the widowhood of the wives of
Radha's son is at hand. Verily, they must have in their (last night's)
dreams seen signs of approaching evil, O Mahadeva! Verily, thou shalt
today see the wives of Karna become widows. I cannot restrain my wrath at
what was done before now by this fool of little foresight when he beheld
Krishna dragged to the assembly and when laughing at us he abused us
repeatedly in vile words. Today, O Govinda, thou shalt behold Karna
crushed by me like a tree with its load of flowers crushed by an
infuriated elephant. Today, O slayer of Madhu, thou shalt, after Karna's
fall, hear those sweet words, 'By good luck, O thou of Vrishni's race,
victory hath been thine!' Thou shalt today comfort the mother of
Abhimanyu with a lighter heart for having paid thy debt to the foe. Today
thou shalt, filled with joy, comfort thy paternal aunt Kunti. Today thou
shalt, O Madhava, comfort Krishna of tearful face and king Yudhishthira
the just with words sweet as nectar."'"



88

"Sanjaya said, 'Meanwhile the welkin, filled with gods and Nagas and
Asuras and Siddhas and Yakshas and with large bands of Gandharvas and
Rakshasas, and Asuras and regenerate Rishis and royal sages and birds of
excellent feathers, assumed a wonderful aspect. All human beings
assembled there beheld those beings of wonderful aspect staying in the
sky, and the sky itself resounded with the voice of musical instruments
and song and adulatory hymns and laughter and dance, and diverse other
kinds of charming sounds. Then both the Kaurava and the Pandava warriors,
filled with joy, and causing the earth and the ten points of the compass
to resound with the voice of musical instruments, the blare of conchs,
and leonine roars and the din of battle, began to slaughter their foes.
Teeming with men and steeds and elephants and cars and weapons,
unbearable to combatants in consequence of the falling of maces and
swords and darts and rapiers, abounding in heroes, and crowded with
lifeless bodies, the field of battle, crimsoned with gore, looked
exceedingly resplendent. Indeed, the battle between the Kurus and the
Pandavas then resembled that in days of yore between the gods and the
Asuras. After that fierce and awful battle had commenced between
Dhananjaya and Adhiratha's son, each of those two heroes, clad in
excellent mail, shrouded the ten points of the compass and the host
opposed to him with keen and straight arrows. A darkness having been
caused there with the arrows shot on that occasion, neither thy warriors
nor the enemy could any longer see anything. From fear all the warriors
there sought the protection of either Karna or Arjuna like rays of light
spread out in the welkin converging towards either the sun or the moon.
The two heroes then, each baffling the other's weapons with his own, like
the east and the west winds encountering each other, looked exceedingly
resplendent like the sun and the moon risen after dispelling the darkness
caused by the clouds and covering the welkin. Each having encouraged his
troops, saying, "Do not fly away!" the enemy and thy warriors stood their
ground, encircling those two mighty car-warriors like the gods and the
asuras standing around Vasava and Samvara. The two armies then greeted
those two best of men with the sounds of drums and other instruments and
with leonine roars, at which those two bulls among men looked beautiful
like the sun and the moon greeted by roaring clouds gathered around. Each
armed with a formidable bow drawn to a complete circle and looking like a
(solar or lunar) corona, those two heroes of great splendour, shooting,
in that battle thousands of arrows that constituted their rays, resembled
two unbearable suns risen at the end of the yuga for burning the entire
universe with its mobile and immobile creatures. Both invincible, both
capable of exterminating foes, each desirous of slaying the other; and
each displaying his skill upon the other, those two warriors, Karna and
the son of Pandu, closed fearlessly with each other in that dreadful
battle, like Indra and the asura Jambha. Invoking the mightiest of
weapons then, those two formidable bowmen began, with their terrible
shafts, to slay innumerable men and steeds and elephants as also to
strike each other, O king! Afflicted once more by those two foremost of
men, the troops of both the Kurus and the Pandavas, consisting of
elephants and foot-soldiers and horsemen and car-warriors, fled away on
all sides like other animals in the forest when assailed by the lion.
Then Duryodhana, and the chief of the Bhojas, and Subala's son, and
Kripa, and the son of Sharadvata's daughter, these five great
car-warriors, assailed Dhananjaya and Keshava with shafts capable of
producing great pain. Dhananjaya, however, with his shafts, cut off at
the same time the bows, the quivers, the steeds, the elephants, and the
cars with their drivers, of those warriors, and mangling every one of
them with excellent shafts, pierced the Suta's son with a dozen arrows.
Then a hundred cars, a hundred elephants, and a number of Saka and
Tukhara and Yavana horsemen, accompanied by some of the foremost
combatants among the Kambojas, quickly rushed against Arjuna from desire
of slaying him. Speedily cutting off with the shafts and razor-headed
arrows in his hands the excellent weapons of his foes, as also their
heads, and steeds, and elephants, and cars, Dhananjaya felled his
contending enemies on the field. Then in the welkin blasts of celestial
trumpets were blown by the excellent gods. These were mingled with the
praises of Arjuna. Blown by gentle breezes, excellent floral showers,
fragrant and auspicious, fell (upon Arjuna's head). Beholding that
incident, which was witnessed by gods and men, all creatures, O king,
were filled with wonder.' Only thy son and the Suta's son who were both
of the same opinion, felt neither pain nor wonder. Then Drona's son,
catching hold of Duryodhana's hand, and adopting a soothing tone,
addressed thy son, saying, "Be gratified, O Duryodhana! Make peace with
the Pandavas. There is no need for quarrel. Fie on war! The preceptor,
conversant with the mightiest of weapons and like unto Brahma itself,
hath been slain. Other bulls among men, headed by Bhishma, have also been
slain. As regards myself, I am unslayable, as also my maternal uncle.
Rule the kingdom for ever, (sharing it) with the sons of Pandu. Dissuaded
by me, Dhananjaya will abstain. Janardana also doth not desire
hostilities. Yudhishthira is always engaged in the good of all creatures.
Vrikodara is obedient to him. So also are the twins. Peace being made
between thee and the Parthas, all creatures will be benefited, through,
as it would seem, thy desire. Let the kings that are still alive go back
to their homes. Let the troops abstain from hostilities. If thou dost not
listen to my words, O king, struck by foes in battle, thou wilt have to
burn with grief. Thou hast beheld, as well as the universe, what has been
achieved by the single-handed Arjuna decked with diadem and garlands. The
slayer of Vala himself could not achieve its like, nor the Destroyer, nor
Prachetas, nor the illustrious king of the Yakshas. Dhananjaya, as
regards his merits, is even much greater than that. He will never
transgress whatever I say unto him. He will always follow thee. Be thou
gratified, O king, for the benefit of the universe. Thou always honourest
me greatly. I, too, bear a great friendship for thee. It is for this that
I say so unto thee. I shall dissuade Karna also, provided thou art
inclined to peace. Discerning persons say that there are four kinds of
friends, viz., those that are naturally so, those that are made so by
conciliation, those that become so through wealth, and lastly those
brought under subjection by the exercise of power. All these elements are
owned by thee with regard to the sons of Pandu. The Pandavas, O hero, are
naturally thy friends. Obtain them again as friends for certain by
conciliation. If upon thyself being gratified, they agree to become
friends, do thou, O king of kings, act in that way." These beneficial
words having been said unto him by his friends, Duryodhana reflected for
some time. Drawing deep breaths, he then, with a cheerless heart, said,
"It is as thou, O friend, hast said. Listen, however, to the words that I
would say unto thee. The wicked-hearted Vrikodara, having slain
Duhshasana like a tiger, spoke words that still dwell in my heart. Thou
also heardest the same. How then can there be peace? Arjuna again will
not be able to bear Karna in battle, like a tempest whose force is
weakened when encountering the mighty mountains of Meru. Nor will the
sons of Pritha have the least confidence in me, thinking of the many acts
of forceful hostility (done by me towards them). Nor, O preceptor's son
of unfading glory, doth it behove thee to say unto Karna now 'Abstain
from battle!' Phalguna is exceedingly tired today. Karna will soon slay
him". Having with humility said these words repeatedly unto the
preceptor's son, thy son commanded his own troops, saying, "Armed with
arrows, rush against and slay these foes. Why stand ye inactive?"'"



89

Sanjaya said, "Then when the blare of conchs and the peal of drums became
very loud, those two foremost of men, both owning white steeds, the
suta's son Vikartana and Arjuna, encountered each other in consequence, O
king, of thy son's evil policy. Those two heroes endued with great
impetuosity, Dhananjaya and Adhiratha's son, closed with each other like
two infuriated Himalayan elephants, both of full-grown tusks, fighting
with each other for the sake of a she-elephant in her season. Like a mass
of clouds encountering another mass, or a mountain encountering a
mountain, those two warriors, both pouring showers of arrows, encountered
each other, their bows loudly twanging the while, and the wheels of their
cars producing a deafening clatter, and their bow-strings and palms
emitting loud sounds. Like two mountains, both endued with tall cliffs
and abounding in trees and creepers and herbs and both teeming with the
diverse other denizens that are natural to them, moving towards each
other for an encounter, those two mighty warriors encountered each other,
each striking the other with mighty weapons.

The combat between the two heroes became furious like that between the
chief of the celestials and Virocana's son in days of yore. Incapable of
being endured by others and marked by a river whose distasteful water
consisted of blood, the limbs of those two heroes, as also their drivers
and animals, became exceedingly mangled. Like two large lakes, both
teeming with lotuses of diverse kinds and fish and tortoises, and echoing
with the voices of diverse kinds of fowl, and softly stirred by the wind,
approaching each other, those two cars graced with standards approached
each other. Both endued with prowess equal to that of the great Indra,
both resembling the great Indra himself, those two mighty car-warriors
struck each other with shafts that resembled the great Indra's thunder,
like the great Indra himself and (the asura) Vritra.

Both the armies consisting of cars and elephants and steeds and
foot-soldiers, all equipped with beautiful armour and ornaments and robes
and weapons, and those also that were in the welkin, were inspired with
fear upon beholding that encounter of wonderful aspect between Arjuna and
Karna. Others among the spectators, filled with joy and uttering leonine
shouts, raised their arms, waving their fingers or the pieces of cloth
they held, when Arjuna rushed against the son of Adhiratha, from desire
of slaughter, like one infuriated elephant rushing against another.

The Somakas then loudly shouted to Partha, saying, "Be quick, O Arjuna,
go and pierce Karna. Cut off his head without delay, and (with it) the
desire of Dhritarashtra's son for kingdom." Similarly many warriors of
ours that were there, said unto Karna, "Proceed, proceed, O Karna, and
slay Arjuna with keen shafts. Let the sons of Pritha once more go to the
woods forever."

Then Karna first pierced Partha in that encounter, with ten mighty
shafts. Arjuna pierced him in return with ten keen-pointed shafts, shot
with great vigour, in the centre of the chest. Indeed, the suta's son and
Arjuna then mangled each other with many shafts equipped with goodly
wings. Desirous of obtaining advantage of each other's lapses in that
dreadful encounter, with cheerful hearts they rushed against each other
fiercely.

Rubbing his two arms and the string also of gandiva, that fierce bowman,
Arjuna, then sped showers of cloth-yard shafts, and nalikas and arrows
equipped with heads like boar's ears and razors, and anjalikas, and
crescent-shaped arrows. Those arrows of Partha, O king, spread over the
welkin, penetrated into Karna's car like flights of birds, with heads
bent down, penetrating in the evening into a tree for roosting there in
the night. All those arrows, however, O king, that Arjuna, that victor
over all foes, with furrowed brow and angry glances, sped at Karna, all
those successive showers of shafts shot by the son of Pandu, were cut off
by the suta's son with his own arrows.

The son of Indra then sped at Karna a fiery weapon capable of slaying all
foes. Covering the earth and the welkin and the ten points of the compass
and the very course of the sun with its effulgence, it caused his own
body also to blaze up with light. The robes of all the warriors took
fire, at which they fled away. Loud sounds also arose there, like what is
heard when a forest of bamboos in a wilderness is on fire. Beholding that
fiery weapon acting on all sides, the suta's son Karna of great valour
shot in that encounter the varunastra for quenching it. That
conflagration then, in consequence of Karna's weapon, became quenched.

A large mass of clouds quickly caused all the points of the compass to be
enveloped with darkness. Those clouds whose extremities presented the
aspect of mountains, surrounding every side, flooded the earth with
water. That fierce conflagration, though it was such, was still quenched
by those clouds in a trice. The entire welkin and all the directions,
cardinal and subsidiary, were shrouded by clouds. Thus shrouded by
clouds, all the points of the compass became dark and nothing could be
seen.

Then Arjuna dispelled those clouds caused by Karna, by means of the
vayavyastra. After this, Dhananjaya, incapable of being over-mastered by
foes inspired gandiva, its string, and his shafts, with mantras, and
invoked into existence another weapon that was the favourite of the chief
of the celestials and that resembled the thunder in energy and prowess.
Then razor-headed arrows, and anjalikas, and crescent-shaped shafts, and
nalikas, and cloth-yard shafts and those equipped with heads like the
boar's ear, all keen and sharp, issued from gandiva in thousands, endued
with the force and impetuosity of the thunder. Possessed of great might
and great energy, those impetuous and keen shafts equipped with vulturine
feathers piercing all the limbs, the steeds, the bow, the yoke, the
wheels, and the standard of Karna, quickly penetrated into them like
snakes frightened by Garuda penetrating into the earth. Pierced all over
with arrows and bathed in blood, (the high-souled) Karna then, with eyes
rolling in wrath, bending his bow of enduring string and producing a
twang as loud as the roar of the sea, invoked into existence the Bhargava
weapon. Cutting off Partha's showers of shafts proceeding from the mouth
of that weapon of Indra (which Arjuna had shot), Karna, having thus
baffled his antagonist's weapon with his own, destroyed cars and
elephants and foot-soldiers (of the Pandava army). Unable to endure the
feats of Arjuna in that fierce battle, the mighty car-warrior Karna did
this, through the energy of the Bhargava weapon. Filled with wrath and
possessed of great activity, the Suta's son, that foremost of men,
laughing at the two Krishnas, pierced the foremost of Pancala warriors
with well shot arrows in that battle. Then the Pancalas and the Somakas,
O king, thus afflicted by Karna with showers of shafts in that encounter,
became filled with wrath and uniting together pierced the Suta's son with
keen arrows from every side. Quickly cutting off those arrows with his
own, the Suta's son, vigorously agitating them in that battle, afflicted
with many shafts the cars, the elephants, and the steeds of the Pancalas.
Their bodies pierced with those shafts of Karna, they fell down, deprived
of life, on the earth, making loud sounds, like mighty elephants slain by
an angry lion of terrible strength. Having slain those foremost of
warriors, those heroes endued with great strength, those leaders of the
Pancala forces who had always challenged him (to battle), Karna, O king,
as he shot his arrows, looked beautiful, like a mass of clouds pouring
torrents of rain. Then thy warriors, thinking that Karna had won the
victory, clapped loudly and uttered leonine roars. O chief of the Kurus,
all of them then regarded the two Krishnas as brought by Karna under his
power, seeing that valour, incapable of being borne by foes, of the
mighty car-warrior Karna. Beholding that weapon of Dhananjaya frustrated
by Karna in the midst of battle, the angry son of the Wind-god, with eyes
blazing with wrath, began to squeeze his hands. Indeed, the wrathful
Bhima, his anger being provoked, drew deep breaths and addressing Arjuna
of true aim, said, "How, O Jishnu, could this wretch fallen off from
virtue, this Suta's son, putting forth his might in battle, slay so many
foremost of Pancala warriors, in thy sight? Before now thou couldst not
be conquered by the very gods or the Kalakeyas. Thou receivedst the touch
of the arms of Sthanu himself. How, then, O diadem-decked Arjuna, could
the Suta's son pierce thee first with ten long shafts such as are used by
car-warriors? That the Suta's son should today have succeeded in baffling
the arrows shot by thee seems to me to be very amazing. Recollect the
woes of Krishna, and those disagreeable, keen, and cutting words that
this wicked-souled and fearless son of a Suta used towards us, viz.,
'Sesame seeds without kernel!' Recollecting all this, O Savyasaci,
quickly slay the wretched Karna in battle today. Why, O diadem-decked
Arjuna, dost thou show such indifference (towards this act)? This is not
the time for showing thy indifference to Karna's slaughter. That patience
with which thou didst vanquish all creatures and feed Agni at Khandava,
with that patience, slay thou the Suta's son. I also will crush him with
my mace." Then Vasudeva, beholding Partha's shafts baffled by Karna, said
unto the former, "What is this, O diadem-decked Arjuna, that Karna should
succeed in crushing thy weapons today with this? Why dost, thou, O hero,
lose thy wits? Markest thou not that the Kauravas, (standing behind
Karna), are even now shouting in joy? Indeed, all of them know that thy
weapons are being baffled by Karna with his. That patience with which,
Yuga after Yuga, thou hadst slain persons having the quality of darkness
for their weapons, as also terrible Kshatriyas, and Asuras born of pride,
in many a battle--with that patience do thou slay Karna today. Putting
forth thy might, strike off the head of that foe of thine with this
Sudarsana, of edge keen as a razor, that I give unto thee, like Sakra
striking off the head of his foe Namuci, with the thunderbolt. That
patience with which thou didst gratified the illustrious deity Mahadeva
in the guise of a hunter, summoning that patience once again, O hero,
slay the Suta's son with all his followers. After that, bestow upon king
Yudhishthira the earth with her belt of seas, her towns and villages, and
wealth, and from off whose surface all foes will have been removed. By
that act, O Partha, do thou also win unrivalled fame." Thus addressed (by
Krishna), the high-souled Partha of exceeding might set his heart upon
the slaughter of the Suta's son. Indeed, urged by Bhima and Janardana,
and recollecting (his woes), and taking an internal survey of himself,
and calling to mind the object for which he had come to this world, he
addressed Keshava, saying, "I will now invoke into existence a mighty and
fierce weapon for the good of the world and the destruction of the Suta's
son. Let me have thy permission, as also Brahman's and Bhava's, and of
all those that are conversant with Brahma." Having said these words unto
the holy Keshava, Savyasaci of immeasurable soul bowed unto Brahman and
invoked into existence that excellent irresistible weapon called
brahmastra which could be applied by the mind alone. Baffling that
weapon, however, Karna looked beautiful as he continued, like a cloud
pouring torrents of rain, to shoot his shafts. Beholding that weapon of
the diadem-decked Arjuna baffled in the midst of battle by Karna, the
wrathful and mighty Bhima, blazing up with rage, addressed Arjuna of sure
aim and said, "People say that thou art a master of the high brahmastra,
that mighty means (for achieving the destruction of foes). Do thou then,
O Savyasaci, use another weapon of the same kind." Thus addressed by his
brother, Savyasaci used a second weapon of the kind. With that, Partha of
abundant energy shrouded all the points of the compass, cardinal and
subsidiary, with arrows sped from gandiva that resembled fierce snakes
and were like the blazing rays of the sun. Created by that bull of
Bharata's race, those arrows of golden wings, in hundreds upon hundreds,
endued with the effulgence of the yuga fire or the sun, in a moment
shrouded the car of Karna. Thence also issued long darts and battle-axes
and discs and cloth-yard shafts in hundreds, all of awful forms, at which
hostile warriors all around began to be deprived of life. The head of
some hostile warrior, severed from his trunk, fell down on the field of
battle. Another, beholding his fallen comrade, fell down dead on the
earth, through fear. The (right) arm of a third, large and massive as the
trunk of an elephant, cut off (by Partha), fell down with the sword in
grasp. The left arm of a fourth, cut off with a razor-headed arrow, fell
down with the shield in it. Even thus, Partha, decked with diadem and
garlands, wounded and slew all the foremost warriors of Duryodhana's army
with his terrible and death-dealing shafts. Vaikartana also, in the midst
of that battle, shot thousands of arrows. These, with a loud whizz, fell
upon the son of Pandu like torrents of rain poured from the clouds. Then
piercing Bhimasena and Janardana and the diadem-decked Arjuna of
superhuman feats, each with three arrows Karna of terrible might uttered
a loud awful roar. Struck with Karna's shafts, the diadem-decked Arjuna,
beholding Bhima and Janardana, became unable to endure (the feats of his
antagonist). Once more, therefore, Partha shot eight and ten arrows.
Piercing the beautiful standard of Karna with one of those arrows, he
pierced Shalya with four and Karna himself with three. With ten other
well-shot shafts he then struck the Kaurava warrior Sabhapati, clad in
golden mail. Thereupon that prince, deprived of head and arms and steeds
and driver and bow and standard, fell down, wounded and dead, from his
foremost of cars, like a Sala tree cut down with an axe. Once more
piercing Karna with three, eight, twelve, four, and ten arrows, Partha
slew 400 elephants equipped with many weapons, and 8000 car-warriors, and
1,000 steeds with riders, and 8,000 brave foot-soldiers. And soon Partha
made Karna with his driver and car and steeds and standard invisible with
straightly coursing shafts. Then the Kauravas, thus slaughtered by
Dhananjaya, loudly addressed Adhitratha's son, saying, "Shoot thy arrows
and slay the son of Pandu. Already, he has begun to exterminate the Kurus
with his shafts!" Thus urged, Karna, with his best endeavours,
incessantly shot many arrows. Capable of cutting the very vitals, those
blood-drinking shafts, well sped by Karna, slew large numbers of the
Pandavas and the Pancalas. Thus those two foremost of all bowmen, those
two warriors of great strength that were capable of bearing all foes,
those two heroes acquainted with weapons, struck the warriors opposed to
them, as also each other, with mighty weapons. Then Yudhishthira, clad in
golden mail, his arrows having been extracted and himself made sound with
mantras and drugs by foremost of surgeons well-disposed towards him,
quickly came to that spot for witnessing (the encounter between Arjuna
and Karna). Beholding king Yudhishthira the just arrived there like the
resplendent full Moon freed from the jaws of Rahu and risen in the
firmament, all creatures became filled with delight. Beholding those two
foremost of warriors, those two first of heroes and slayers of foes,
viz., Karna and Partha, engaged in fight, the spectators, both celestial
and terrestrial, restraining the animals they rode or that were yoked
unto their vehicles, stood motionless. As the two heroes, O king, struck
each other with many foremost of arrows, O king, the sounds caused by the
bows, bow-strings, and palms, of both Dhananjaya and Adhiratha's son,
became tremendous and their well-sped arrows also caused a deafening
whizz. Then the bow-string of the son of Pandu, stretched with force,
broke with a loud noise. During the interval thus offered, the Suta's son
pierced Partha with a hundred small arrows, keen and steeped in oil,
winged with the feathers of birds, and resembling snakes freed from their
sloughs. He then quickly pierced Vasudeva with sixty shafts, and then
Phalguna again with eight. Surya's son then pierced Bhima with thousands
upon thousands of mighty arrows. Having pierced Krishna and Partha's
standard, Karna felled many amongst the Somakas that followed Partha.
These, however, in return shrouded Karna with showers of straight shafts
like masses of clouds shrouding the sun in the welkin. Accomplished in
the use of weapons, the Suta's son, stupefying those advancing warriors
with his shafts and baffling all the weapons shot by them, destroyed
their cars and steeds and elephants. And the Suta's son, O king, also
afflicted with his arrows many foremost of warriors among them. Their
bodies pierced with Karna's shafts, they fell down on the ground,
deprived of life and making a loud noise as they fell. Indeed, those
mighty combatants, afflicted by Karna of terrible strength, perished like
a pack of dogs afflicted by an angry lion. And once more many foremost of
combatants among the Pancalas and many such (among the Kauravas) fell
down after this, slain by Karna and Dhananjaya. Deprived of life by the
mighty Karna with well-aimed arrows shot with great force, many fell
down, purging the contents of their stomachs. Then thy troops, regarding
the victory to be already theirs, clapped furiously and uttered loud
leonine roars. Indeed, in that dreadful encounter, all of them regarded
the two Krishnas to have been brought by Karna under his power. Then
quickly bending his bow-string and baffling all those shafts of
Adhiratha's son, Partha, filled with rage in consequence of his limbs
having been mangled with Karna's arrows, assailed the Kauravas. Rubbing
his bow-string, he clapped his palms and suddenly caused a darkness there
with the showers of shafts he shot. The diadem-decked Arjuna pierced
Karna and Shalya and all the Kurus with those arrows. The welkin having
been darkened by means of that mighty weapon, the very birds were unable
to range in their element, a delicious wind then blew, bearing fragrant
odours. Laughing the while, Partha forcibly struck Shalya's armour with
ten arrows. Piercing Karna next with a dozen shafts, he struck him once
more with seven. Deeply struck with those winged arrows of fierce energy
shot with great force from Partha's bow, Karna, with mangled limbs and
body bathed in blood, looked resplendent like Rudra at the universal
destruction, sporting in the midst of crematorium at noon or eve, his
body dyed with blood. The son of Adhiratha then pierced Dhananjaya who
resembled the chief of the celestials himself (in energy and might) with
three arrows, and he caused five other blazing arrows resembling five
snakes to penetrate the body of Krishna. Shot with great force, those
arrows, decked with gold, pierced through the armour of that foremost of
beings and passing out of his body fell upon the earth. Endued with great
energy, they entered the earth with great force and having bathed (in the
waters of the Bhogavati in the nether region) coursed back towards Karna.
Those shafts were five mighty snakes that had adopted the side of
Takshaka's son (Aswasena whose mother Partha had slain at Khandava). With
ten broad-headed arrows shot with great force, Arjuna cut off each of
those five snakes into three fragments whereupon they fell down on the
earth. Beholding Krishna's limbs thus mangled with those snakes
transformed into arrows sped from Karna's arms, Arjuna, decked with
diadem and garlands, blazed up with wrath like a fire engaged in burning
a heap of dry grass. He then pierced Karna in all his vital limbs with
many blazing and fatal shafts shot from the bow-string stretched to the
very ear. (Deeply pierced), Karna trembled in pain. With the greatest
difficulty he stood, summoning all his patience. Dhananjaya having been
filled with wrath, all the points of the compass, cardinal and
subsidiary, the very splendour of the Sun, and Karna's car, O king, all
became invisible with the showers shot by him. The welkin seemed as if it
were shrouded by a thick forest. Then that slayer of foes, that bull of
Kuru's race, that foremost of heroes, viz., Savyasaci, O king, soon slew
in that battle 2,000 foremost of Kuru warriors, with their cars and
steeds and drivers, forming the protectors of Karna's car-wheels and
wings and his van-guard and rear-guard and who constituted the very pick
of Duryodhana's car-force, and who, urged by Duryodhana, had been
fighting with great energy. Then thy sons and the Kauravas that were
still alive fled away, deserting Karna, and abandoning their dying and
wounded, and their wailing sons and sires. Beholding himself abandoned by
the terrified Kurus and seeing the space around him empty, Karna felt no
agitation, O Bharata, but, on the other hand, rushed at Arjuna, with a
cheerful heart.'"



90

"Sanjaya said, 'Flying away in consequence of the falling of Arjuna's
arrows, the broken divisions of the Kauravas, staying at a distance,
continued to gaze at Arjuna's weapon swelling with energy and careering
around with the effulgence of lightning. Then Karna, with showers of
terrible shafts, baffled that weapon of Arjuna while it was still
careering in the welkin and which Arjuna had shot with great vigour in
that fierce encounter for the destruction of his foe. Indeed, that weapon
(of Partha) which, swelling with energy, had been consuming the Kurus,
the Suta's son now crushed with his shafts winged with gold. Bending then
his own loud-sounding bow of irrefragable string, Karna shot showers of
shafts. The Suta's son destroyed that burning weapon of Arjuna with his
own foe-killing weapon of great power which he had obtained from Rama,
and which resembled (in efficacy) an Atharvan rite. And he pierced Partha
also with numerous keen shafts. The encounter then, O king, that took
place between Arjuna and the son of Adhiratha, became a very dreadful
one. They continued to strike each other with arrows like two fierce
elephants striking each other with their tusks. All the points of the
compass then became shrouded with weapons and the very sun became
invisible. Indeed, Karna and Partha, with their arrowy downpours, made
the welkin one vast expanse of arrows without any space between. All the
Kauravas and the Somakas then beheld a wide-spread arrowy net. In that
dense darkness caused by arrows, they were unable to see anything else.
Those two foremost of men, both accomplished in weapons, as they
incessantly aimed and shot innumerable arrows, O king, displayed diverse
kinds of beautiful manoeuvres. While they were thus contending with each
other in battle, sometimes the Suta's son prevailed over his rival and
sometimes the diadem-decked Partha prevailed over his, in prowess and
weapons and lightness of hands. Beholding that terrible and awful
passage-at-arms between those two heroes each of whom was desirous of
availing himself of the other's lapses, all the other warriors on the
field of battle became filled with wonder. The beings in the welkin, O
king, applauded Karna and Arjuna. Indeed, many of them at a time, filled
with joy, cheerfully shouted, sometimes saying, "Excellent, O Karna!" and
sometimes saying, "Excellent, O Arjuna!" During the progress of that
fierce encounter, while the earth was being pressed deep with the weight
of cars and the tread of steeds and elephants, the snake Aswasena, who
was hostile to Arjuna, was passing his time in the nether region. Freed
from the conflagration at Khandava, O king, he had, from anger,
penetrated through the earth (for going to the subterranean region). That
brave snake, recollecting the death of his mother and the enmity he on
that account harboured against Arjuna, now rose from the lower region.
Endued with the power of ascending the skies, he soared up with great
speed upon beholding that fight between Karna and Arjuna. Thinking that
that was the time for gratifying his animosity towards, as he thought,
the wicked-souled Partha, he quickly entered into Karna's quiver, O king,
in the form of an arrow. At that time a net of arrows was seen, shedding
its bright arrows around. Karna and Partha made the welkin one dense mass
of arrows by means of their arrowy downpours. Beholding that wide-spread
expanse of arrows, all the Kauravas and the Somakas became filled with
fear. In that thick and awful darkness caused by arrows they were unable
to see anything else. Then those two tigers among men, those two foremost
of all bowmen in the world, those two heroes, fatigued with their
exertions in battle, looked at each other. Both of them were then fanned
with excellent and waving fans made of young (palm) leaves and sprinkled
with fragrant sandal-water by many Apsaras staying in the welkin. And
Sakra and Surya, using their hands, gently brushed the faces of those two
heroes. When at last Karna found that he could not prevail over Partha
and was exceedingly scorched with the shafts of the former, that hero,
his limbs very much mangled, set his heart upon that shaft of his which
lay singly within a quiver. The Suta's son then fixed on his bow-string
that foe-killing, exceedingly keen, snake-mouthed, blazing, and fierce
shaft, which had been polished according to rule, and which he had long
kept for the sake of Partha's destruction. Stretching his bow-string to
his ear, Karna fixed that shaft of fierce energy and blazing splendour,
that ever-worshipped weapon which lay within a golden quiver amid sandal
dust, and aimed it at Partha. Indeed, he aimed that blazing arrow, born
in Airavata's race, for cutting off Phalguna's head in battle. All the
points of the compass and the welkin became ablaze and terrible meteors,
and thunderbolts fell. When that snake of the form of an arrow was fixed
on the bow-string, the Regents of the world, including Sakra, set up loud
wails. The Suta's son did not know that the snake Aswasena had entered
his arrow by the aid of his Yoga powers. Beholding Vaikartana aim that
arrow, the high-souled ruler of the Madras, addressing Karna, said, "This
arrow, O Karna, will not succeed in striking off Arjuna's head. Searching
carefully, fix another arrow that may succeed in striking off thy enemy's
head." Endued with great activity, the Suta's son, with eyes burning in
wrath, then said unto the ruler of the Madras, "O Shalya, Karna never
aimeth an arrow twice. Persons like us never become crooked warriors."
Having said these words, Karna, with great care, let off that shaft which
he had worshipped for many long years. Bent upon winning the victory, O
king, he quickly said unto his rival, "Thou art slain, O Phalguna!" Sped
from Karna's arms, that shaft of awful whizz, resembling fire or the sun
in splendour, as it left the bow-string, blazed up in the welkin and
seemed to divide it by a line such as is visible on the crown of a woman
dividing her tresses. Beholding that shaft blazing in the welkin, the
slayer of Kamsa, Madhava, with great speed and the greatest ease, pressed
down with his feet that excellent car, causing it to sink about a cubit
deep. At this, the steeds, white as the rays of the moon and decked in
trappings of gold, bending their knees, laid themselves down on the
ground. Indeed, seeing that snake (in the form of an arrow) aimed by
Karna, Madhava, that foremost of all persons endued with might, put forth
his strength and thus pressed down with his feet that car into the earth,
whereat the steeds, (as already said) bending down their knees, laid
themselves down upon the earth when the car itself had sank into it. Then
loud sounds arose in the welkin in applause of Vasudeva. Many celestial
voices were heard, and celestial flowers were showered upon Krishna, and
leonine shouts also were uttered. When the car had thus been pressed down
into the earth through the exertions of the slayer of Madhu, the
excellent ornament of Arjuna's head, celebrated throughout the earth, the
welkin, heaven, and the waters, the Suta's son swept off from the crown
of his rival, with that arrow, in consequence of the very nature of that
snaky weapon and the great care and wrath with which it had been shot.
That diadem, endued with the splendour of the sun or the moon or fire or
a planet, and adorned with gold and pearls and gems and diamonds, had
with great care been made by the puissant Self-born himself for
Purandara. Costly as its appearance indicated, it was inspiring terror in
the hearts of foes, contributing to the happiness of him that wore it,
and shedding a fragrance, that ornament had been given by the chief of
the celestials himself with a cheerful heart unto Partha while the latter
had proceeded to slaughter the foes of the gods. That diadem was
incapable of being crushed by Rudra and the Lord of waters and Kuvera
with Pinaka and noose and thunderbolt and the very foremost of shafts. It
could not be endured by even the foremost ones among the gods. Vrisha,
however, now broke it forcibly with his snake-inspired shaft. Endued with
great activity, that wicked-natured snake of fierce form and false vows,
falling upon that diadem-decked with gold and gems, swept it away from
Arjuna's head. That snake, O king, forcibly tore it away from Partha's
head, quickly reducing into fragments that well-made ornament set over
with many a gem and blazing with beauty, like the thunderbolt riving a
mountain summit decked with lofty and beautiful trees graced with
flowers. Crushed by that excellent weapon, possessed of splendour, and
blazing with the fire of (the snake's) poison, that beautiful and
much-liked diadem of Partha fell down on the earth like the blazing disc
of the Sun from the Asta hills. Indeed, that snake forcibly swept away
from Arjuna's head that diadem adorned with many gems, like the thunder
of Indra felling a beautiful mountain summit adorned with lofty trees
bearing budding leaves and flowers. And the earth, welkin, heaven, and
the waters, when agitated by a tempest, roar aloud, O Bharata, even such
was the roar that arose in all the worlds at that time. Hearing that
tremendous noise, people, notwithstanding their efforts to be calm,
became extremely agitated and reeled as they stood. Reft of diadem, the
dark complexioned and youthful Partha looked beautiful like a blue
mountain of lofty summit. Binding then his locks with a white cloth,
Arjuna stood perfectly unmoved. With that white gear on his head, he
looked like the Udaya hill illumined with the rays of the sun. Thus that
she-snake (whom Arjuna had killed at Khandava) of excellent mouth,
through her son in the form of an arrow, sped by Surya's son, beholding
Arjuna of exceeding energy and might standing with his head at a level
with the reins of the steeds, took away his diadem only, that well-made
ornament (formerly) owned by Aditi's son and endued with the effulgence
of Surya himself. But Arjuna also (as will appear in the sequel) did not
return from that battle without causing the snake to succumb to the power
of Yama. Sped from Karna's arms, that costly shaft resembling fire or the
sun in effulgence, viz., that mighty snake who from before had become the
deadly foe of Arjuna, thus crushing the latter's diadem, went away.
Having burnt the gold-decked diadem of Arjuna displayed on his head, he
desired to come to Arjuna once more with great speed. Asked, however, by
Karna (who saw him but knew him not), he said these words, "Thou hadst
sped me, O Karna, without having seen me. It was for this that I could
not strike off Arjuna's head. Do thou quickly shoot me once again, after
seeing me well. I shall then slay thy foe and mine too." Thus addressed
in that battle by him, the Suta's son said, "Who are you possessed of
such fierce form?" The snake answered, saying, "Know me as one that has
been wronged by Partha. My enmity towards him is due to his having slain
my mother. If the wielder of the thunderbolt himself were to protect
Partha, the latter would still have to go to the domains of the king of
the pitris. Do not disregard me. Do my bidding. I will slay thy foe.
Shoot me without delay." Hearing those words, Karna said, "Karna, O
snake, never desires to have victory in battle today by relying on
another's might. Even if I have to slay a hundred Arjunas, I will not, O
snake, still shoot the same shaft twice." Once more addressing him in the
midst of battle, that best of men, viz., Surya's son, Karna, said, "Aided
by the nature of my other snaky weapons, and by resolute effort and
wrath, I shall slay Partha. Be thou happy and go elsewhere." Thus
addressed, in battle, by Karna, that prince of snakes, unable from rage
to bear those words, himself proceeded, O king, for the slaughter of
Partha, having assumed the form of an arrow. Of fierce form, the desire
he ardently cherished was the destruction of his enemy. Then Krishna,
addressing Partha in that encounter, said into him, "Slay that great
snake inimical to thee." Thus addressed by the slayer of Madhu, the
wielder of Gandiva, that bowman who was always fierce unto foes, enquired
of him, saying, "Who is that snake that advanceth of his own accord
against me, as if, indeed he advanceth right against the mouth of
Garuda?" Krishna replied, "Whilst thou, armed with bow, wert engaged at
Khandava in gratifying the god Agni, this snake was then in the sky, his
body ensconced within his mother's. Thinking that it was only a single
snake that was so staying in the sky, thou killedest the mother.
Remembering that act of hostility done by thee, he cometh towards thee
today for thy destruction. O resister of foes, behold him coming like a
blazing meteor, falling from the firmament!'"

"Sanjaya continued, 'Then Jishnu, turning his face in rage, cut off, with
six keen shafts, that snake in the welkin as the latter was coursing in a
slanting direction. His body thus cut off, he fell down on the earth.
After that snake had been cut off by Arjuna, the lord Keshava himself, O
king, of massive arms, that foremost of beings, raised up with his arms
that car from the earth. At that time, Karna, glancing obliquely at
Dhananjaya, pierced that foremost of persons, viz., Krishna, with ten
shafts whetted on stone and equipped with peacock feathers. Then
Dhananjaya, piercing Karna with a dozen well-shot and keen arrows
equipped with heads like the boar's ear, sped a cloth-yard shaft endued
with the energy of a snake of virulent poison and shot from his
bow-string stretched to his ear. That foremost of shafts, well shot by
Arjuna, penetrated through Karna's armour, and as if suspending his life
breaths, drank his blood and entered the earth, its wings also having
been drenched with gore. Endued with great activity, Vrisha, enraged at
the stroke of the shaft, like a snake beaten with stick, shot many mighty
shafts, like snakes of virulent poison vomiting venom. And he pierced
Janardana with a dozen shafts and Arjuna with nine and ninety. And once
more piercing the son of Pandu with a terrible shaft, Karna laughed and
uttered a loud roar. The son of Pandu, however, could not endure his
enemy's joy. Acquainted with all the vital parts of the human body,
Partha, possessed of prowess like that of Indra, pierced those vital
limbs with hundreds of arrows even as Indra had struck Vala with great
energy. Then Arjuna sped ninety arrows, each resembling the rod of Death
at Karna. Deeply pierced with those shafts, Karna trembled like a
mountain riven with thunder. The head-gear of Karna, adorned with costly
gems and precious diamonds and pure gold, as also his earrings, cut off
by Dhananjaya with his winged arrows, fell down on the earth. The costly
and bright armour also of the Suta's son that had been forged with great
care by many foremost of artists working for a long time, the son of
Pandu cut off within a moment in many fragments. After thus divesting him
of his armour, Partha then, in rage, pierced Karna with four whetted
shafts of great energy. Struck forcibly by his foe, Karna suffered great
pain like a diseased person afflicted by bile, phlegm, wind, and fever.
Once more Arjuna, with great speed, mangled Karna, piercing his very
vitals, with numerous excellent shafts, of great keenness, and sped from
his circling bow with much force and speed and care. Deeply struck by
Partha with those diverse arrows of keen points and fierce energy, Karna
(covered with blood) looked resplendent like a mountain of red chalk with
streams of red water running adown its breast. Once more Arjuna pierced
Karna in the centre of the chest with many straight-coursing and strong
shafts made entirely of iron and equipped with wings of gold and each
resembling the fiery rod of the Destroyer, like the son of Agni piercing
the Krauncha mountains. Then the Suta's son, casting aside his bow that
resembled the very bow of Sakra, as also his quiver, felt great pain, and
stood inactive, stupefied, and reeling, his grasp loosened and himself in
great anguish. The virtuous Arjuna, observant of the duty of manliness,
wished not to slay his enemy while fallen into such distress. The younger
brother of Indra then, with great excitement, addressed him, saying,
"Why, O son of Pandu, dost thou become so forgetful? They that are truly
wise never spare their foes, however weak, even for a moment. He that is
learned earneth both merit and fame by slaying foes fallen into distress.
Lose no time in precipitately crushing Karna who is always inimical to
thee and who is the first of heroes. The Suta's son, when able, will once
more advance against thee as before. Slay him, therefore, like Indra
slaying the Asura Namuci." Saying, "So be it, O Krishna!" and worshipping
Janardana, Arjuna, that foremost of all persons in Kuru's race once more
quickly pierced Karna with many excellent arrows like the ruler of
heaven, piercing the Asura, Samvara. The diadem-decked Partha, O Bharata,
covered Karna and his car and steeds with many calf-toothed arrows, and
putting forth all his vigour he shrouded all the points of the compass
with shafts equipped with wings of gold. Pierced with those arrows
equipped with heads like the calf's tooth, Adhiratha's son of broad chest
looked resplendent like an Asoka or Palasa or Salmali decked with its
flowery load or a mountain overgrown with a forest of sandal trees.
Indeed, with those numerous arrows sticking to his body, Karna, O
monarch, in that battle, looked resplendent like the prince of mountains
with its top and glens overgrown with trees or decked with flowering
Karnikaras. Karna also shooting repeated showers of arrows, looked, with
those arrows constituting his rays, like the sun coursing towards the
Asta hills, with disc bright with crimson rays. Shafts, however, of keen
points, sped from Arjuna's arms, encountering in the welkin the blazing
arrows, resembling mighty snakes, sped from the arms of Adhiratha's son,
destroyed them all. Recovering his coolness, and shooting many shafts
that resembled angry snakes, Karna then pierced Partha with ten shafts
and Krishna with half a dozen, each of which looked like an angry snake.
Then Dhananjaya desired to shoot a mighty and terrible arrow, made wholly
of iron, resembling the poison of snake or fire in energy, and whose
whizz resembling the peal of Indra's thunder, and which was inspired with
the force of a high (celestial) weapon. At that time, when the hour of
Karna's death had come, Kala, approaching invisibly, and alluding to the
Brahmana's curse, and desirous of informing Karna that his death was
near, told him, "The Earth is devouring thy wheel!" Indeed, O foremost of
men, when the hour of Karna's death came, the high brahmastra that the
illustrious Bhargava had imparted unto him, escaped from his memory. And
the earth also began to devour the left wheel of his car. Then in
consequence of the curse of that foremost of Brahmanas, Karna's car began
to reel, having sunk deep into the earth and having been transfixed at
that spot like a sacred tree with its load of flowers standing upon an
elevated platform. When his car began to reel from the curse of the
Brahmana, and when the high weapon he had obtained from Rama no longer
shone in him through inward light, and when his terrible snake-mouthed
shaft also had been cut off by Partha, Karna became filled with
melancholy. Unable to endure all those calamities, he waved his arms and
began to rail at righteousness saying, "They that are conversant with
righteousness always say that righteousness protects those that are
righteous. As regards ourselves, we always endeavour, to the best of our
ability and knowledge to practise righteousness. That righteousness,
however, is destroying us now instead of protecting us that are devoted
to it. I, therefore, think that righteousness does not always protect its
worshippers." While saying these words, he became exceedingly agitated by
the strokes of Arjuna's arrows. His steeds and his driver also were
displaced from their usual position. His very vitals having been struck,
he became indifferent as to what he did, and repeatedly railed at
righteousness in that battle. He then pierced Krishna in the arm with
three terrible arrows, and Partha, too, with seven. Then Arjuna sped
seven and ten terrible arrows, perfectly straight and of fierce
impetuosity, resembling fire in splendour and like unto Indra's thunder
in force. Endued with awful impetuosity, those arrows pierced Karna and
passing out of his body fell upon the surface of the earth. Trembling at
the shock, Karna then displayed his activity to the utmost of his power.
Steadying himself by a powerful effort he invoked the brahmastra.
Beholding the brahmastra, Arjuna invoked the Aindra weapon with proper
mantras. Inspiring gandiva, its string, and his shafts also, with
mantras, that scorcher of foes poured showers like Purandara pouring rain
in torrents. Those arrows endued with great energy and power, issuing out
of Partha's car, were seen to be displayed in the vicinity of Karna's
vehicle. The mighty car-warrior Karna baffled all those shafts displayed
in his front. Seeing that weapon thus destroyed, the Vrishni hero,
addressing Arjuna, said, "Shoot high weapons, O Partha! The son of Radha
baffles thy shafts." With proper mantras, Arjuna then fixed the
brahmastra on his string, and shrouding all the points of the compass
with arrows, Partha struck Karna (with many) arrows. Then Karna, with a
number of whetted shafts endued with great energy, cut off the string of
Arjuna's bow. Similarly he cut off the second string, and then the third,
and then the fourth, and then the fifth. The sixth also was cut off by
Vrisha, and then the seventh, then the eighth, then the ninth, then the
tenth, and then at last the eleventh. Capable of shooting hundreds upon
hundreds of arrows, Karna knew not that Partha had a hundred strings to
his bow. Tying another string to his bow and shooting many arrows, the
son of Pandu covered Karna with shafts that resembled snakes of blazing
mouths. So quickly did Arjuna replace each broken string that Karna could
not mark when it was broken and when replaced. The feat seemed to him to
be exceedingly wonderful. The son of Radha baffled with his own weapons
those of Savyasaci. Displaying also his own prowess, he seemed to get the
better of Dhananjaya at that time. Then Krishna, beholding Arjuna
afflicted with the weapons of Karna, said these words unto Partha:
"Approaching Karna, strike him with superior weapons." Then Dhananjaya,
filled with rage, inspiring with mantras another celestial weapons that
looked like fire and that resembled the poison of the snake and that was
as hard as the essence of adamant, and uniting the Raudra weapon with it,
became desirous of shooting it at his foe. At that time, O king, the
earth swallowed up one of wheels of Karna's car. Quickly alighting then
from his vehicle, he seized his sunken wheel with his two arms and
endeavoured to lift it up with a great effort. Drawn up with force by
Karna, the earth, which had swallowed up his wheel, rose up to a height
of four fingers' breadth, with her seven islands and her hills and waters
and forests. Seeing his wheel swallowed, the son of Radha shed tears from
wrath, and beholding Arjuna, filled with rage he said these words, "O
Partha, O Partha, wait for a moment, that is, till I lift this sunken
wheel. Beholding, O Partha, the left wheel of my car swallowed through
accident by the earth, abandon (instead of cherishing) this purpose (of
striking and slaying me) that is capable of being harboured by only a
coward. Brave warriors that are observant of the practices of the
righteous, never shoot their weapons at persons with dishevelled hair, or
at those that have turned their faces from battle, or at a Brahmana, or
at him who joins his palms, or at him who yields himself up or beggeth
for quarter or at one who has put up his weapon, or at one whose arrows
are exhausted, or at one whose armour is displaced, or at one whose
weapon has fallen off or been broken! Thou art the bravest of men in the
world. Thou art also of righteous behaviour, O son of Pandu! Thou art
well-acquainted with the rules of battle. For these reasons, excuse me
for a moment, that is, till I extricate my wheel, O Dhananjaya, from the
earth. Thyself staying on thy car and myself standing weak and languid on
the earth, it behoveth thee not to slay me now. Neither Vasudeva, nor
thou, O son of Pandu, inspirest me with the slightest fear. Thou art born
in the Kshatriya order. Thou art the perpetuator of a high race.
Recollecting the teachings of righteousness, excuse me for a moment, O
son of Pandu!"'"



91

"Sanjaya said, 'Then Vasudeva, stationed on the car, addressed Karna,
saying, "By good luck it is, O son of Radha, that thou rememberest
virtue! It is generally seen that they that are mean, when they sink into
distress, rail at Providence but never at their own misdeeds. Thyself and
Suyodhana and Duhshasana and Shakuni, the son of Subala, had caused
Draupadi, clad in a single piece of raiment, to be brought into the midst
of the assembly. On that occasion, O Karna, this virtue of thine did not
manifest itself. When at the assembly Shakuni, an adept in dice,
vanquished Kunti's son Yudhishthira who was unacquainted with it, whither
had this virtue of thine gone? When the Kuru king (Duryodhana), acting
under thy counsels, treated Bhimasena in that way with the aid of snakes
and poisoned food, whither had this virtue of thine then gone? When the
period of exile into the woods was over as also the thirteenth year, thou
didst not make over to the Pandavas their kingdom. Whither had this
virtue of thine then gone? Thou didst set fire to the house of lac at
Varanavata for burning to death the sleeping Pandavas. Whither then, O
son of Radha, had this virtue of thine gone? Thou laughedest at Krishna
while she stood in the midst of the assembly, scantily dressed because in
her season and obedient to Duhshasana's will, whither, then, O Karna, had
this virtue of thine gone? When from the apartment reserved for the
females innocent Krishna was dragged, thou didst not interfere. Whither,
O son of Radha, had this virtue of thine gone? Thyself addressing the
princess Draupadi, that lady whose tread is as dignified as that of the
elephant, in these words, viz., 'The Pandavas, O Krishna, are lost. They
have sunk into eternal hell. Do thou choose another husband!' thou
lookedest on the scene with delight. Whither then, O Karna, had this
virtue of thine gone? Covetous of kingdom and relying on the ruler of the
Gandharvas, thou summonedest the Pandavas (to a match of dice). Whither
then had this virtue of thine gone? When many mighty car-warriors,
encompassing the boy Abhimanyu in battle, slew him, whither had this
virtue of thine then gone? If this virtue that thou now invokest was
nowhere on those occasions, what is the use then of parching thy palate
now, by uttering that word? Thou art now for the practice of virtue, O
Suta, but thou shalt not escape with life. Like Nala who was defeated by
Pushkara with the aid of dice but who regained his kingdom by prowess,
the Pandavas, who are free from cupidity, will recover their kingdom by
the prowess of their arms, aided with all their friends. Having slain in
battle their powerful foes, they, with the Somakas, will recover their
kingdom. The Dhartarashtras will meet with destruction at the hands of
those lions among men (viz., the sons of Pandu), that are always
protected by virtue!'"

"Sanjaya continued, 'Thus addressed, O Bharata, by Vasudeva, Karna hung
down his head in shame and gave no answer. With lips quivering in rage,
he raised his bow, O Bharata, and, being endued with great energy and
prowess, he continued to fight with Partha. Then Vasudeva, addressing
Phalguna, that bull among men, said, "O thou of great might, piercing
Karna with a celestial weapon, throw him down." Thus addressed by the
holy one, Arjuna became filled with rage. Indeed, remembering the
incidents alluded to by Krishna, Dhananjaya blazed up with fury. Then, O
king, blazing flames of fire seemed to emanate from all the pores of the
angry Partha's body. The sight seemed to be exceedingly wonderful.
Beholding it, Karna, invoking the brahmastra, showered his shafts upon
Dhananjaya, and once more made an effort to extricate his car. Partha
also, by the aid of the brahmastra, poured arrowy downpours upon Karna.
Baffling with his own weapon the weapon of his foe, the son of Pandu
continued to strike him. The son of Kunti then, aiming at Karna sped
another favourite weapon of his that was inspired with the energy of
Agni. Sped by Arjuna, that weapon blazed up with its own energy. Karna,
however, quenched that conflagration with the Varuna weapon. The Suta's
son also, by the clouds he created, caused all the points of the compass
to be shrouded with a darkness such as may be seen on a rainy day. The
son of Pandu, endued with great energy, fearlessly dispelled those clouds
by means of the Vayavya weapon in the very sight of Karna. The Suta's son
then, for slaying the son of Pandu, took up a terrible arrow blazing like
fire. When that adored shaft was fixed on the bow-string, the earth, O
king, trembled with her mountains and waters and forests. Violent winds
began to blow, bearing hard pebbles. All the points of the compass became
enveloped with dust. Wails of grief, O Bharata, arose among the gods in
the welkin. Beholding that shaft aimed by the Suta's son, O sire, the
Pandavas, with cheerless hearts, gave themselves up to great sorrow. That
shaft of keen point and endued with the effulgence of Sakra's thunder,
sped from Karna's arms, fell upon Dhananjaya's chest and penetrated it
like a mighty snake penetrating an ant-hill. That grinder of foes, viz.,
the high-souled Vibhatsu, thus deeply pierced in that encounter, began to
reel. His grasp became loosened, at which his bow Gandiva dropped from
his hand. He trembled like the prince of mountains in an earthquake.
Availing himself of that opportunity, the mighty car-warrior Vrisha,
desirous of extricating his car-wheel that had been swallowed up by the
earth, jumped down from his vehicle. Seizing the wheel with his two arms
he endeavoured to drag it up, but though possessed of great strength, he
failed in his efforts, as destiny would have it. Meanwhile the
diadem-decked and high-souled Arjuna, recovering his senses, took up a
shaft, fatal as the rod of Death, and called anjalika. Then Vasudeva,
addressing Partha, said, "Cut off with thy arrow the head of this enemy
of thine, viz., Vrisha, before he succeeds in getting upon his car."
Applauding those words of the lord Vasudeva, and while the wheel of his
enemy was still sunk, the mighty car-warrior Arjuna took up a
razor-headed arrow of blazing effulgence and struck the standard (of
Karna) bearing the elephant's rope and bright as the spotless sun. That
standard bearing the device of the costly elephant's rope, was adorned
with gold and pearls and gems and diamonds, and forged with care by
foremost of artists excelling in knowledge, and possessed of great
beauty, and variegated with pure gold. That standard always used to fill
thy troops with high courage and the enemy with fear. Its form commanded
applause. Celebrated over the whole world, it resembled the sun in
splendour. Indeed, its effulgence was like that of fire or the sun or the
moon. The diadem-decked Arjuna, with that razor-headed shaft, exceedingly
sharp, equipped with wings of gold, possessed of the splendour of fire
when fed with libations of clarified butter, and blazing with beauty, cut
off that standard of Adhiratha's son, that great car-warrior. With that
standard, as it fell, the fame, pride, hope of victory, and everything
dear, as also the hearts of the Kurus, fell, and loud wails of "Oh!" and
"Alas!" arose (from the Kuru army). Beholding that standard cut off and
thrown down by that hero of Kuru's race possessed of great lightness of
hand, thy troops, O Bharata, were no longer hopeful of Karna's victory.
Hastening then for Karna's destruction, Partha took out from his quiver
an excellent Anjalika weapon that resembled the thunder of Indra or the
rod of fire and that was possessed of the effulgence of the
thousand-rayed Sun. Capable of penetrating the very vitals, besmeared
with blood and flesh, resembling fire or the sun, made of costly
materials, destructive of men, steeds, and elephants, of straight course
and fierce impetuosity, it measured three cubits and six feet. Endued
with the force of the thousand-eyed Indra's thunder, irresistible as
Rakshasas in the night, resembling Pinaka or Narayana's discus, it was
exceedingly terrible and destructive of all living creatures. Partha
cheerfully took up that great weapon, in the shape of an arrow, which
could not be resisted by the very gods, that high-souled being which was
always adored by the son of Pandu, and which was capable of vanquishing
the very gods and the Asuras. Beholding that shaft grasped by Partha in
that battle, the entire universe shook with its mobile and immobile
creatures. Indeed, seeing that weapon raised (for being sped) in that
dreadful battle, the Rishis loudly cried out, "Peace be to the universe!"
The wielder of Gandiva then fixed on his bow that unrivalled arrow,
uniting it with a high and mighty weapon. Drawing his bow Gandiva, he
quickly said, "Let this shaft of mine be like a mighty weapon capable of
quickly destroying the body and heart of my enemy, if I have ever
practised ascetic austerities, gratified my superiors, and listened to
the counsels of well-wishers. Let this shaft, worshipped by me and
possessed of great sharpness, slay my enemy Karna by that Truth." Having
said these words Dhananjaya let off that terrible shaft for the
destruction of Karna, that arrow fierce and efficacious as a rite
prescribed in the Atharvan of Angiras, blazing with effulgence, and
incapable of being endured by Death himself in battle. And the
diadem-decked Partha, desirous of slaying Karna, with great cheerfulness,
said, "Let this shaft conduce to my victory. Shot by me, let this arrow
possessed of the splendour of fire or the sun take Karna to the presence
of Yama." Saying these words, Arjuna, decked with diadem and garlands,
cherishing feelings of hostility towards Karna and desirous of slaying
him, cheerfully struck his foe with that foremost of shafts which was
possessed of the splendour of the sun or the moon and capable of
bestowing victory. Thus sped by that mighty warrior, that shaft endued
with the energy of the sun caused all the points of the compass to blaze
up with light. With that weapon Arjuna struck off his enemy's head like
Indra striking off the head of Vritra with his thunder. Indeed, O king,
with that excellent Anjalika weapon inspired with mantras into a mighty
weapon, the son of Indra cut off the head of Vaikartana in the afternoon.
Thus cut off with that Anjalika, the trunk of Karna fell down on the
earth. The head also of that commander of the (Kaurava) army, endued with
splendour equal to that of the risen sun and resembling the meridian sun
of autumn, fell down on the earth like the sun of bloody disc dropped
down from the Asta hills. Indeed, that head abandoned with great
unwillingness the body, exceedingly beautiful and always nursed in
luxury, of Karna of noble deeds, like an owner abandoning with great
unwillingness his commodious mansion filled with great wealth. Cut off
with Arjuna's arrow, and deprived of life, the tall trunk of Karna endued
with great splendour, with blood issuing from every wound, fell down like
the thunder-riven summit of a mountain of red chalk with crimson streams
running down its sides after a shower. Then from that body of the fallen
Karna a light passing through the welkin penetrated the sun. This
wonderful sight, O king, was beheld by the human warriors after the fall
of Karna. Then the Pandavas, beholding Karna slain by Phalguna, loudly
blew their conchs. Similarly, Krishna and Dhananjaya also, filled with
delight, and losing no time, blew their conchs. The Somakas beholding
Karna slain and lying on the field, were filled with joy and uttered loud
shouts with the other troops (of the Pandava army). In great delight they
blew their trumpets and waved their arms and garments. All the warriors,
O king, approaching Partha, began to applaud him joyfully. Others,
possessed of might, danced, embracing each other, and uttering loud
shouts, said, "By good luck, Karna hath been stretched on the earth and
mangled with arrows." Indeed, the severed head of Karna looked beautiful
like a mountain summit loosened by a tempest, or a quenched fire after
the sacrifice is over, or the image of the sun after it has reached the
Asta hills. The Karna-sun, with arrows for its rays, after having
scorched the hostile army, was at last caused to be set by the mighty
Arjuna-time. As the Sun, while proceeding towards the Asta hills, retires
taking away with him all his rays, even so that shaft (of Arjuna) passed
out, taking with it Karna's life breaths. The death hour of the Suta's
son, O sire, was the afternoon of that day. Cut off with the Anjalika
weapon in that battle, the head of Karna fell down along with his body.
Indeed, that arrow of Arjuna, in the very sight of the Kaurava troops,
quickly took away the head and the body of Karna. Beholding the heroic
Karna thrown down stretched on the earth, pierced with arrows and bathed
in blood, the king of the Madras, went away on that car deprived of its
standard. After the fall of Karna, the Kauravas, deeply pierced with
shafts in that battle, and afflicted with fear, fled away from the field,
frequently casting their eyes on that lofty standard of Arjuna that
blazed with splendour. The beautiful head, graced with a face that
resembled a lotus of a 1,000 petals, of Karna whose feats were like those
of the thousand-eyed Indra, fell down on the earth like the
thousand-rayed sun as he looks at the close of day.'"



92

"Sanjaya said, 'Beholding the troops crushed with arrows in that
encounter between Karna and Arjuna, Shalya proceeded, filled with wrath,
on that car divested of equipment. Beholding his army deprived of the
Suta's son and its cars and steeds and elephants destroyed, Duryodhana,
with eyes bathed in tears, repeatedly sighed the very picture of woe.
Desirous of beholding the heroic Karna, pierced with arrows and bathed in
blood, and stretched on the earth like the sun dropped from the skies at
will, the warriors came there and stood surrounding the fallen hero.
Amongst those belonging to the enemy and thy army that thus stood there,
some showed signs of joy, some of fear, some of sorrow, some of wonder,
and some gave themselves up to great grief, according to their respective
natures. Others amongst the Kauravas, hearing that Karna of mighty energy
had been slain by Dhananjaya, his armour, ornaments, robes, and weapons
having all been displaced, fled in fear like a herd of kine afflicted
with exceeding fear at losing its bull. Bhima then, uttering loud roars
and causing the welkin to tremble with those awful and tremendous shouts,
began to slap his armpits, jump, and dance, frightening the
Dhartarashtras by those movements. The Somakas and the Srinjayas also
loudly blew their conchs. All the Kshatriyas embraced one another in joy,
upon beholding the Suta's son slain at that juncture. Having fought a
dreadful battle, Karna was slain by Arjuna like an elephant by a lion.
That bull among men, Arjuna, thus accomplished his vow. Indeed even thus,
Partha reached the end of his hostility (towards Karna). The ruler of the
Madras, with stupefied heart, quickly proceeding, O king, to the side of
Duryodhana, on that car divested of standard said in sorrow these words,
"The elephants, the steeds, and the foremost of car-warriors of thy army
have been slain. In consequence of those mighty warriors, and steeds, and
elephants huge as hills, having been slain after coming into contact with
one another, thy host looks like the domains of Yama. Never before, O
Bharata, has a battle been fought like that between Karna and Arjuna
today. Karna had powerfully assailed the two Krishnas today and all
others who are thy foes. Destiny, however, has certainly flowed,
controlled by Partha. It is for this that Destiny is protecting the
Pandavas and weakening us. Many are the heroes who, resolved to
accomplish thy objects have been forcibly slain by the enemy. Brave
kings, who in energy, courage, and might, were equal to Kuvera or Yama or
Vasava or the Lord of the waters, who were possessed of every merit, who
were almost unslayable, and who were desirous of achieving thy object,
have in battle been slain by the Pandavas. Do not, O Bharata, grieve for
this. This is Destiny. Comfort thyself. Success cannot be always
attained." Hearing these words of the ruler of the Madras and reflecting
on his own evil doings. Duryodhana, with a cheerless heart, became almost
deprived of his senses and sighed repeatedly the very picture of woe.'"



93

"Dhritarashtra said, 'What was the aspect of the Kuru and the Srinjaya
host on that awful day while it was crushed with arrows and scorched
(with weapons) in that encounter between Karna and Arjuna and while it
was flying away from the field?'

"Sanjaya said, 'Hear, O king, with attention how that awful and great
carnage of human beings and elephants and steeds occurred in battle.
When, after Karna's fall Partha uttered leonine shouts, a great fright
entered the hearts of thy sons. Upon the fall of Karna no warrior of thy
army set his heart on rallying the troops or putting forth his prowess.
Their refuge having been destroyed by Arjuna, they were then like
raftless merchants, whose vessels have wrecked on the fathomless ocean,
desirous of crossing the uncrossable main. After the slaughter of the
Suta's son, O king, the Kauravas, terrified and mangled with shafts,
masterless and desirous of protection, became like a herd of elephants
afflicted by lions. Vanquished by Savyasaci on that afternoon, they fled
away like bulls with broken horns or snakes with broken fangs. Their
foremost of heroes slain, their troops thrown into confusion, themselves
mangled with keen arrows, thy sons, after the fall of Karna, O king, fled
away in fear. Divested of weapons and armour, no longer able to ascertain
which point of the compass was which, and deprived of their senses, they
crushed one another in course of their flight and looked at one another,
afflicted with fear. "It is me that Vibhatsu is pursuing with speed!" "It
is me that Vrikodara is pursuing with speed!"--thought every one among
the Kauravas who became pale with fear and fell down as they fled. Some
on horses, some on cars, some on elephants, and some on foot, mighty
car-warriors, endued with great speed, fled away in fear. Cars were
broken by elephants, horsemen were crushed by great car-warriors, and
bands of foot-soldiers were trodden down by bodies of horsemen, as these
fled in fear. After the fall of the Suta's son, thy warriors became like
people without protectors in a forest teeming with beasts of prey and
robbers. They were then like elephants without riders and men without
arms. Afflicted with fear, they looked upon the world as if it were full
of Partha. Beholding them fly away afflicted with the fear of Bhimasena,
indeed, and seeing his troops thus leave the field in thousands,
Duryodhana, uttering cries of "Oh!" and "Alas!" addressed his driver,
saying, "Partha will never be able to transgress me standing bow in hand.
Urge my steeds slowly behind all the troops. Without doubt, if I fight
standing in the rear of the army, the son of Kunti will never be able to
transgress me even as the vast deep is unable to transgress its
continents. Slaying Arjuna and Govinda and the proud Vrikodara and the
rest of my foes, I will free myself from the debt I owe to Karna."
Hearing these words of the Kuru king that were so worthy of a hero and
honourable man, the charioteer slowly urged his steeds adorned with
trappings of gold. Then 25,000 warriors on foot, belonging to thy army,
without cars and cavalry and elephants among them, prepared for battle.
Bhimasena, filled with wrath, and Dhrishtadyumna the son of Prishata,
encompassed them with four kinds of forces and began to strike them with
their shafts. In return, those warriors fought with Bhima and Prishata's
son. Some amongst them challenged the two heroes by name. Then Bhimasena
became filled with rage. Alighting from his car, mace in hand, he fought
with those warriors arrived for battle. Observant of the rules of fair
fight, Vrikodara, the son of Kunti, came down from his car, and relying
upon the might of his arms, began to fight on foot with those foes of his
that were on foot. Taking up his massive mace adorned with gold, he began
to slaughter them all, like the Destroyer armed with his bludgeon. The
Kaurava warriors on foot, filled with rage and becoming reckless of their
lives, rushed against Bhima in that battle like insects upon a blazing
fire. Those infuriated combatants, difficult of being defeated in battle,
approaching Bhimasena, perished in a trice like living creatures upon
seeing the Destroyer. The mighty Bhima, armed with a mace, careered like
a hawk and destroyed all those 25,000 combatants. Having slain that
division of heroic warriors, Bhima, of prowess incapable of being baffled
and of great might, once more stood, with Dhrishtadyumna before him.
Possessed of great energy, Dhananjaya proceeded against the (remnant of
the) car-force (of the Kauravas). The two sons of Madri, and Satyaki,
filled with joy, rushed with speed against Shakuni and slaughtered the
troops of Subala's son. Having slain with keen shafts his cavalry and
elephants in that encounter, they rushed impetuously against Shakuni
himself, upon which a great battle took place. Meanwhile Dhananjaya, O
lord, proceeding against thy car-force, twanged his bow Gandiva
celebrated over the three worlds. Beholding that car having white steeds
yoked unto it and owning Krishna for its driver, and seeing that Arjuna
was the warrior standing on it, thy troops fled away in fear. 25,000
soldiers on foot, deprived of cars and mangled with shafts, had perished
(at the hands of Bhima and Dhrishtadyumna). Having slain them, that tiger
among men, that great car-warrior among the Pancalas, viz., the
high-souled Dhrishtadyumna the son of the Pancala king, soon showed
himself, with Bhimasena before him. That slayer of foes and mighty bowman
appeared exceedingly handsome. Beholding Dhrishtadyumna's car which had
steeds white as pigeons yoked unto it and whose lofty standard was made
of the trunk of a Kovidara, the Kauravas fled away in great fear. The
twins (Nakula and Sahadeva) of great fame, and Satyaki, having pursued
with great speed the king of the Gandharvas who was possessed of
lightness of hands in the use of weapons, re-appeared (amid the Pandava
ranks). Chekitana and Shikhandi and the (five) sons of Draupadi, O sire,
having slaughtered thy vast army, blew their conchs. All those heroes,
although they saw thy troops flying away with faces turned from the
field, still pursued them, like bulls pursuing angry bulls after
vanquishing them. Pandu's son Savyasaci of great might, O king, beholding
a remnant of thy army still standing for battle, became filled with
wrath. Possessed of great energy, Dhananjaya, rushed against that
car-force, drawing his bow Gandiva celebrated over the three worlds.
Suddenly he shrouded them with showers of arrows. The dust that was
raised darkened the scene and nothing could any longer be distinguished.
When the earth was thus shrouded with dust and when darkness covered
everything, thy troops, O king, fled on all sides from fear. When the
Kuru army was thus broken, the Kuru king, O monarch, viz., thy son,
rushed against all his foes advancing against him. Then Duryodhana
challenged all the Pandavas to battle, O chief of Bharata's race, like
the Asura Vali in days of yore challenging the gods. At this, all the
Pandava heroes, uniting together, rushed against the advancing
Duryodhana, shooting and hurling at him diverse weapons and upbraiding
him repeatedly. Duryodhana, however, filled with rage, fearlessly
slaughtered those enemies of his in hundreds and thousands, with keen
shafts. The prowess that we then beheld of thy son was exceedingly
wonderful, for alone and unsupported, he fought with all the Pandavas
united together. Duryodhana then beheld his own troops who, mangled with
arrows, had set their hearts on flight, gone not far from the field.
Rallying them then, O monarch, thy son who was resolved to maintain his
honour, gladdening those warriors of his, said these words unto them: "I
do not see that spot in the earth or on the mountains, whither if ye fly,
the Pandavas will not slay you! What use then in flying away? Small is
the force that the Pandavas now have. The two Krishnas also are
exceedingly mangled. If all of us stay for battle, victory will certainly
be ours. If we fly in disunion, the sinful Pandavas, pursuing us, will
certainly slay all of us. For this, it is better that we should die in
battle. Death in battle is fraught with happiness. Fight, observant of
the Kshatriya's duty. He that is dead knows no misery. On the other hand,
such a one enjoys eternal bliss hereafter. Listen, ye Kshatriyas, ay, all
of you, that are assembled here! When the destroyer Yama spareth neither
the hero nor the coward, who is there so foolish of understanding,
although observant of a Kshatriya's vow like us, that would not fight.
Would ye place yourselves under the power of the angry foe Bhimasena? It
behoveth you not to abandon the duty observed by your sires and
grandsires. There is no greater sin for a Kshatriya than flight from
battle. There is no more blessed path for heaven, ye Kauravas, than the
duty of battle. Slain in battle, ye warriors, enjoy heaven without
delay.'"

"Sanjaya continued, 'While even these words were being uttered by thy
son, the (Kaurava) warriors, exceedingly mangled, fled away on all sides,
regardless of that speech.'"



94

"Sanjaya said, 'The ruler of the Madras then, beholding thy son employed
in rallying the troops, with fear depicted on his countenance and with
heart stupefied with grief, said these words unto Duryodhana.

"'Shalya said, "Behold this awful field of battle, O hero, covered with
heaps of slain men and steeds and elephants. Some tracts are covered with
fallen elephants huge as mountains, exceedingly mangled, their vital
limbs pierced with shafts, lying helplessly, deprived of life, their
armour displaced and the weapons, the shields and the swords with which
they were equipped lying scattered about. These fallen animals resemble
huge mountains riven with thunder, with their rocks and lofty trees and
herbs loosened from them and lying all around. The bells and iron hooks
and lances and standards with which those huge creatures had been
equipped are lying on the ground. Adorned with housings of gold, their
bodies are now bathed in blood. Some tracts, again, are covered with
fallen steeds, mangled with shafts, breathing hard in pain and vomitting
blood. Some of them are sending forth soft wails of pain, some are biting
the earth with rolling eyes and some are uttering piteous neighs.
Portions of the field are covered with horsemen and elephant-warriors
fallen off from their animals, and with bands of car-warriors forcibly
thrown down from their cars. Some of them are already dead and some are
at the point of death. Covered also with the corpses of men and steeds
and elephants as also with crushed cars and other huge elephants with
their trunks and limbs cut off, the earth has become awful to look at
like the great Vaitarani (skirting the domains of Yama). Indeed, the
earth looketh even such, being strewn with other elephants, stretched on
the ground with trembling bodies and broken tusks, vomiting blood,
uttering soft cries in pain, deprived of the warriors on their backs,
divested of the armour that covered their limbs, and reft of the
foot-soldiers that protected their flank and rear, and with their quivers
and banners and standards displaced, their bodies adorned with housings
of gold struck deep with the weapons of the foe. The earth looked like
the cloud-covered welkin in consequence of being strewn with the fallen
bodies of elephant-warriors and horse-men and carwarriors, all of great
fame, and of foot-soldiers slain by foes fighting face to face, and
divested of armour and ornaments and attire and weapons. Covered with
thousands of fallen combatants mangled with arrows, fully exposed to
view, and deprived of consciousness, with some amongst them whose breaths
were returning slowly, the earth seemed as if covered with many
extinguished fires. With those foremost of heroes among both the Kurus
and the Srinjayas, pierced with arrows and deprived of life by Partha and
Karna, the earth seemed as if strewn with blazing planets fallen from the
firmament, or like the nocturnal firmament itself bespangled with blazing
planets of serene light. The shafts sped from the arms of Karna and
Arjuna, piercing through the bodies of elephants and steeds and men and
quickly stilling their lives, entered the earth like mighty snakes
entering their holes with heads bent downwards. The earth has become
impassable with heaps of slain men and steeds and elephants, and with
cars broken with the shafts of Dhananjaya and Adhiratha's son and with
the numberless shafts themselves shot by them. Strewn with well-equipped
cars crushed by means of mighty shafts along with the warriors and the
weapons and the standards upon them, cars, that is, with their traces
broken, their joints separated, their axles and yokes and Trivenus
reduced to fragments, their wheels loosened, their Upaskaras destroyed,
their Anukarsanas cut in pieces, the fastenings of their quivers cut off,
and their niches (for the accommodation of drivers) broken, strewn with
those vehicles adorned with gems and gold, the earth looks like the
firmament overspread with autumnal clouds. In consequence of
well-equipped royal cars deprived of riders and dragged by fleet steeds,
as also of men and elephants and cars and horses that fled very quickly,
the army has been broken in diverse ways. Spiked maces with golden bells,
battle-axes, sharp lances, heavy clubs, mallets, bright unsheathed
swords, and maces covered with cloth of gold, have fallen on the field.
Bows decked with ornaments of gold, and shafts equipped with beautiful
wings of pure gold, and bright unsheathed rapiers of excellent temper,
and lances, and scimitars bright as gold, and umbrellas, and fans, and
conchs, and arms decked with excellent flowers and gold, and caparisons
of elephants, and standards, and car fences and diadems, and necklaces,
and brilliant crowns, and yak-tails lying about, O king, and garlands
luminous with corals and pearls, and chaplets for the head, and bracelets
for both the wrist and the upper arms, and collars for the neck with
strings of gold, and diverse kinds of costly diamonds and gems and
pearls, and bodies brought up in a great luxury, and heads beautiful as
the moon, are lying scattered about. Abandoning their bodies and
enjoyments and robes and diverse kinds of agreeable pleasures, and
acquiring great merit for the devotion they showed to the virtuous of
their order, they have speedily gone in a blaze of flame to regions of
bliss. Turn back, O Duryodhana! Let the troops retire! O king, O giver of
honours, proceed towards thy camp! There, the Sun is hanging low in the
welkin, O lord! Remember, O ruler of men, that thou art the cause of all
this!"

"'Having said these words unto Duryodhana, Shalya, with heart filled with
grief, stopped. Duryodhana, however, at that time, deeply afflicted and
deprived of his senses, and with eyes bathed in tears, wept for the
Suta's son, saying, "Karna! Oh Karna!" Then all the kings headed by
Drona's son, repeatedly comforting Duryodhana, proceeded towards the
camp, frequently looking back at the lofty standard of Arjuna that seemed
to be ablaze with his fame. At that terrible hour when everything around
looked so resplendent, the Kauravas, all of whom had resolved to repair
to the other world, their features incapable of recognition owing to the
blood that covered them, beholding the earth, that was drenched with the
blood flowing from the bodies of men and steeds and elephants, looking
like a courtesan attired in crimson robes and floral garlands and
ornaments of gold, were unable, O king, to stand there! Filled with grief
at the slaughter of Karna, they indulged in loud lamentations, saying,
"Alas, Karna! Alas Karna!" Beholding the Sun assume a crimson hue, all of
them speedily proceeded towards their camp. As regards Karna, though
slain and pierced with gold-winged shafts whetted on stone and equipped
with feathers and dyed in blood and sped from gandiva, yet that hero,
lying on the ground, looked resplendent like the Sun himself of bright
rays. It seemed that illustrious Surya, ever kind to his worshippers,
having touched with his rays the gore-drenched body of Karna, proceeded,
with aspect crimson in grief, to the other ocean from desire of a bath.
Thinking so, the throngs of celestials and rishis (that had come there
for witnessing the battle) left the scene for proceeding to their
respective abodes. The large crowd of other beings also, entertaining the
same thought, went away, repairing as they chose to heaven or the earth.
The foremost of Kuru heroes also, having beheld that wonderful battle
between Dhananjaya and Adhiratha's son, which had inspired all living
creatures with dread, proceeded (to their nightly quarters), filled with
wonder and applauding (the encounter). Though his armour had been cut off
with arrows, and though he had been slain in course of that dreadful
fight, still that beauty of features which the son of Radha possessed did
not abandon him when dead. Indeed, everyone beheld the body of the hero
to resemble heated gold. It seemed to be endued with life and possessed
of the effulgence of fire or the sun. All the warriors, O king, were
inspired with fright at sight of the Suta's son lying dead on the field,
like other animals at sight of the lion. Indeed, though dead, that tiger
among men seemed ready to utter his commands. Nothing, in that
illustrious dead, seemed changed. Clad in beautiful attire, and possessed
of a neck that was very beautiful, the Suta's son owned a face which
resembled the full moon in splendour. Adorned with diverse ornaments and
decked with Angadas made of bright gold, Vaikartana, though slain, lay
stretched like a gigantic tree adorned with branches and twigs. Indeed,
that tiger among men lay like a heap of pure gold, or like a blazing fire
extinguished with the water of Partha's shafts. Even as a blazing
conflagration is extinguished when it comes in contact with water, the
Karna-conflagration was extinguished by the Partha-cloud in the battle.
Having shot showers of arrows and scorched the ten points of the compass,
that tiger among men, viz., Karna, along with his sons, was quieted by
Partha's energy. He left the world, taking away with him that blazing
glory of his own which he had earned on earth by fair fight. Having
scorched the Pandavas and the Pancalas with the energy of his weapons,
having poured showers of arrows and burnt the hostile divisions, having,
indeed, heated the universe like the thousand-rayed Surya of great
beauty, Karna, otherwise called Vaikartana, left the world, with his sons
and followers. Thus fell that hero who was a Kalpa tree unto those swarms
of birds represented by suitors. Solicited by suitors he always said, "I
give" but never the words "I have not!" The righteous always regarded him
as a righteous person. Even such was Vrisha who fell in single combat.
All the wealth of that high-souled person had been dedicated to the
Brahmanas. There was nothing, not even his life, that he could not give
away unto the Brahmanas. He was ever the favourite of ladies, exceedingly
liberal, and a mighty car-warrior. Burnt by the weapons of Partha, he
attained to the highest end. He, relying upon whom thy son had provoked
hostilities, thus went to heaven, taking away with him the hope of
victory, the happiness, and the armour of the Kauravas. When Karna fell,
the rivers stood still. The Sun set with a pale hue. The planet Mercury,
the son of Soma, assuming the hue of fire or the Sun, appeared to course
through the firmament in a slanting direction. The firmament seemed to be
rent in twain; the earth uttered loud roars; violent and awful winds
began to blow. All the points of the horizon, covered with smoke, seemed
to be ablaze. The great oceans were agitated and uttered awful sounds.
The mountains with their forests began to tremble, and all creatures, O
sire, felt pain. The planet Jupiter, afflicting the constellation Rohini
assumed the hue of the moon or the sun. Upon the fall of Karna, the
subsidiary points also of the compass became ablaze. The sky became
enveloped in darkness. The earth trembled. Meteors of blazing splendour
fell. Rakshasas and other wanderers of the night became filled with joy.
When Arjuna, with that razor-faced shaft, struck off Karna's head adorned
with a face beautiful as the moon, then, O king, loud cries of "Oh!" and
"Alas!" were heard of creatures in heaven, in the welkin, and on the
earth. Having in battle slain his foe Karna who was worshipped by the
gods, the gandharvas, and human beings, Pritha's son Arjuna looked
resplendent in his energy like the deity of a 1,000 eyes after the
slaughter of Vritra. Then riding on that car of theirs whose rattle
resembled the roar of the clouds and whose splendour was like that of the
meridian sun of the autumnal sky, which was adorned with banners and
equipped with a standard incessantly producing an awful noise, whose
effulgence resembled that of the snow or the Moon or the conch or the
crystal, and whose steeds were like those of Indra himself, those two
foremost of men, viz., the son of Pandu and the crusher of Keshi, whose
energy resembled that of the great Indra, and who were adorned with gold
and pearls and gems and diamonds and corals, and who were like fire or
the sun in splendour, fearlessly careered over the field of battle with
great speed, like Vishnu and Vasava mounted on the same chariot. Forcibly
divesting the enemy of his splendour by means of the twang of gandiva and
the slaps of their palms, and slaying the Kurus with showers of shafts,
the Ape-bannered Arjuna, the Garuda-bannered Krishna, both of whom were
possessed of immeasurable prowess, those two foremost of men, filled with
joy, took up with their hands their loud-sounding conchs adorned with
gold and white as snow, and placing them against their lips, blew
simultaneously with those beautiful mouths of theirs, piercing the hearts
of their foes with the sound. The blare of pancajanya and that of
devadatta filled the earth, the sky, and heaven.

At the sound of the heroic Madhava's conch as also at that of Arjuna's,
all the Kauravas, O best of kings, became filled with fright. Those
foremost of men, causing the forests, the mountains, the rivers and the
points of the compass to resound with the blare of their conchs, and
filling the army of thy son with fright, gladdened Yudhishthira
therewith. As soon as the Kauravas heard the blare of those conchs that
were thus being blown, all of them left the field with great speed,
deserting the ruler of the Madras and the chief of the Bharatas, O
Bharata, viz., Duryodhana. Then diverse creatures, uniting together,
congratulated Dhananjaya, that hero shining resplendent on the field of
battle, as also Janardana, those two foremost of men who then looked like
a couple of risen suns. Pierced with Karna's arrows, those two chastisers
of foes, Acyuta and Arjuna, looked resplendent like the bright and
many-rayed moon and the sun risen after dispelling a gloom. Casting off
those arrows, those two mighty warriors, both endued with unrivalled
prowess, surrounded by well-wishers and friends, happily entered their
own encampment, like the lords Vasava and Vishnu duly invoked by
sacrificial priests. Upon the slaughter of Karna in that dreadful battle,
the gods, gandharvas, human beings, caranas, great rishis, yakshas, and
great nagas, worshipped Krishna and Arjuna with great respect and wished
them victory (in all things). Having received all their friends then,
each according to his age, and applauded by those friends in return for
their incomparable feats, the two heroes rejoiced with their friends,
like the chief of the celestials and Vishnu after the overthrow of Vali.'"



95

"Sanjaya said, 'Upon the fall of Karna otherwise called Vaikartana, the
Kauravas, afflicted with fear, fled away on all sides, casting their eyes
on empty space. Indeed, hearing that the heroic Karna had been slain by
the foe, all thy troops, stupefied with fear, broke and fled in all
directions. Then, O king, the leaders, filled with anxiety, desirous of
withdrawing their troops, O Bharata, whose flight had been endeavoured to
be checked by thy son. Understanding their wishes, thy son, O bull of
Bharata's race, acting according to the advice of Shalya, withdrew the
army. Then Kritavarma, O Bharata, surrounded by thy unslaughtered remnant
of thy Narayana troops of thy army, quickly proceeded towards the
encampment. Surrounded by a 1,000 gandharvas, Shakuni, beholding the son
of Adhiratha slain, proceeded quickly towards the encampment.
Sharadvata's son, Kripa, O king, surrounded by the large elephant force
that resembled a mass of clouds, proceeded quickly towards the
encampment. The heroic Ashvatthama, repeatedly drawing deep breaths at
the sight of the victory of the Pandavas, proceeded quickly towards the
encampment. Surrounded by the unslaughtered remnant of the samsaptakas
which was still a large force, Susharma also, O king, proceeded, casting
his eyes on those terrified soldiers. King Duryodhana, deeply afflicted
and deprived of everything, proceeded, his heart filled with grief, and a
prey to many cheerless thoughts. Shalya, that foremost of car-warriors,
proceeded towards the camp, on that car deprived of standard, casting his
eyes on all sides. The other mighty car-warriors of the Bharata army,
still numerous, fled quickly, afflicted with fear, filled with shame, and
almost deprived of their senses. Indeed seeing Karna overthrown, all the
Kauravas fled away quickly, afflicted and anxious with fear, trembling,
and with voices choked with tears. The mighty car-warriors of thy army
fled away in fear, O chief of Kuru's race, some applauding Arjuna, some
applauding Karna. Amongst those thousands of warriors of thy army in that
great battle, there was not a single person who had still any wish for
fight. Upon the fall of Karna, O monarch, the Kauravas became hopeless of
life, kingdom, wives, and wealth. Guiding them with care, O lord, thy
son, filled with grief and sorrow, set his heart upon resting them for
the night. Those great car-warriors also, O monarch, accepting his orders
with bent heads, retired from the field with cheerless hearts and pale
faces.'"



96

"Sanjaya said, 'After Karna had thus been slain and the Kaurava troops
had fled away, he of Dasharha's race, embracing Partha from joy, said
unto him these words: "Vritra was slain by thee. Men will talk (in the
same breath) of the slaughter of Vritra and Karna in awful battle. Vritra
was slain in battle by the deity of great energy with his thunder. Karna
hath been slain by thee with bow and sharp arrows. Go, O son of Kunti,
and represent, O Bharata, unto king Yudhishthira the just, this prowess
of thine that is capable of procuring thee great fame and that hath
become well-known in the world. Having represented unto king Yudhishthira
the just, this slaughter of Karna in battle for compassing which thou
hadst been endeavouring for a long course of years, thou wilt be freed
from the debt thou owest to the king. During the progress of the battle
between thyself and Karna, the son of Dharma once came for beholding the
field. Having, however, been deeply and exceedingly pierced (with
arrows), he could not stay in battle. The king, that bull among men, then
went back to his tent." Partha answered Keshava, that bull of Yadu's
race, saying, "So be it!' The latter then cheerfully caused the car of
that foremost of car-warriors to turn back. Having said these words unto
Arjuna, Krishna addressed the soldiers, saying, "Blessed be ye, stand all
of you carefully, facing the foe!" Unto Dhrishtadyumna and Yudhamanyu and
the twin sons of Madri and Vrikodara and Yuyudhana, Govinda said, "Ye
kings, until we come back having informed the king of Karna's slaughter
by Arjuna, stand ye here with care." Having received the permission of
these heroes, he then set out for the quarters of the king. With Partha
in his company, Govinda beheld Yudhishthira, that tiger among kings,
lying on an excellent bed of gold. Both of them then, with great joy,
touched the feet of the king. Beholding their joy and the extraordinary
wounds on their bodies, Yudhishthira regarded the son of Radha to be dead
and rose quickly from his bed. That chastiser of foes, the mighty-armed
monarch, having risen from his bed, repeatedly embraced Vasudeva and
Arjuna with affection. That descendant of Kuru's race then asked Vasudeva
(the particulars of Karna's death). Then the sweet-speeched Vasudeva that
descendant of the Yadu race, spoke to him of Karna's death exactly as it
had happened. Smiling then, Krishna, otherwise called Acyuta, joined his
palms and addressed king Yudhishthira whose foes had been killed saying,
"By good luck, the wielder of Gandiva, and Vrikodara, the son of Pandu,
and thyself, and the two sons of Madri, are all safe, having been freed
from this battle that has been so destructive of heroes and that made the
very hair of the body to stand on end. Do thou those acts, O son of
Pandu, which should next be done. The Suta's son Karna, possessed of
great might and otherwise called Vaikartana, hath been slain. By good
luck, victory hath become thine, O king of kings. By good luck, thou
growest, O son of Pandu! The Earth drinketh today the blood of that
Suta's son, that wretch among men, who had laughed at the dice-won
Krishna. That foe of thine, O bull of Kuru's race, lieth today on the
bare ground, pierced all over with arrows. Behold that tiger among men,
pierced and mangled with shafts. O thou of mighty arms, rule now, with
care, this earth that is divested of all thy foes, and enjoy with us, all
kinds of enjoyable articles!'"

"Sanjaya continued, 'Having heard these words of the high-souled Keshava,
Yudhishthira, with great joy, worshipped in return that hero of
Dasharha's race. "Good luck, Good luck!" were the words, O monarch, that
he said. And he added, "It is not wonderful, O mighty-armed one, in thee,
O son of Devaki, that Partha, having obtained thee for his charioteer,
should achieve feats that are even super-human." Then that chief of
Kuru's race, that righteous son of Pritha, taking hold of Keshava's right
arm adorned with Angadas, and addressing both Keshava and Arjuna, said,
"Narada told me that ye two are the gods Nara and Narayana, those ancient
and best of Rishis, that are ever employed in the preservation of
righteousness. Gifted with great intelligence, the master Krishna
Dvaipayana, the highly blessed Vyasa, also hath repeatedly told me this
celestial history. Through thy influence, O Krishna, this Dhananjaya the
son of Pandu, facing his foes, hath vanquished them, without ever turning
back from any of them. Victory, and not defeat, we are certain to have,
since thou hast accepted the drivership of Partha in battle." Having said
these words, king Yudhishthira the just, that tiger among men, mounting
his car, adorned with gold and having steeds of ivory white and black
tails and fleet as thought harnessed unto it, and surrounded by many
Pandava troops, set out, conversing pleasantly with Krishna and Arjuna
along the way, for beholding the field of battle on which thousands of
incidents had taken place. Conversing with those two heroes, viz.,
Madhava and Phalguna, the king beheld Karna, that bull among men, lying
on the field of battle. Indeed, king Yudhishthira beheld Karna pierced
all over with arrows like a Kadamva flower with straight filaments all
around its body. Yudhishthira beheld Karna illuminated by thousands of
golden lamps filled with perfumed oil. Having beheld Karna with his son
slain and mangled with shafts sped from Gandiva, king Yudhishthira
repeatedly looked at him before he could believe his eyes. He then
applauded those tigers among men, Madhava and Phalguna, saying, "O
Govinda, today I have become king of the earth, with my brothers, in
consequence of thyself of great wisdom having become my protector and
lord. Hearing of the slaughter of that tiger among men, the proud son of
Radha, the wicked-souled son of Dhritarashtra will be filled with
despair, as regards both life and kingdom. Through thy grace, O bull
among men, we have acquired our objects. By good luck, victory hath been
thine, O Govinda! By good luck, the enemy hath been slain. By good luck,
the wielder of Gandiva, the son of Pandu, hath been crowned with victory.
Thirteen years we have passed in wakefulness and great sorrow. O thou of
mighty arms, through thy grace, we will sleep happily this night." In
this way, O ruler of men, king Yudhishthira the just, praised Janardana
greatly as also Arjuna, O monarch!'

"Sanjaya continued, 'Beholding Karna with his son slain with Partha's
shafts, that perpetuator of Kuru's race, Yudhishthira, regarded himself
as reborn. The kings (in the Pandava army), great car-warriors--all
filled with joy, approached Kunti's son Yudhishthira and gladdened him
greatly. Nakula, and Sahadeva, and Vrikodara the son of Pandu, and
Satyaki, O king, that foremost of car-warriors among the Vrishnis, and
Dhrishtadyumna, and Shikhandi, and others among the Pandus, the Pancalas,
and the Srinjayas, worshipped the son of Kunti at the slaughter of the
Suta's son. Extolling king Yudhishthira, the son of Pandu, those
delighters in battle, those effectual smiters, those heroes possessed of
sureness of aim and longing for victory, also praised those scorchers of
foes, viz., the two Krishnas, with speeches fraught with panegyrics. Then
those great car-warriors, filled with delight, proceeded towards their
own camp. Thus occurred that great carnage, making the hair stand on end,
in consequence, O king, of thy evil policy! Why dost thou grieve for it
now?'"

Vaishampayana continued, "Hearing those evil tidings, the Kuru king
Dhritarashtra suddenly fell down on the ground from his excellent seat.
Similarly, the royal lady Gandhari of great foresight fell down. She
indulged in diverse lamentations, for the slaughter of Karna in battle.
Then Vidura and Sanjaya both raised the fallen monarch and began to
console him. Similarly the Kuru ladies raised Gandhari. Thinking destiny
and necessity to be all powerful, that royal ascetic, under that great
grief, seemed to lose his senses. His heart filled with anxiety and
sorrow, the king, however, did not again swoon away. Comforted by them,
he remained silent, indulging in melancholy musing. He that reads of this
great battle, which is like unto a sacrifice, between the high-souled
Dhananjaya and Adhiratha's son, so also he that hears the account of this
battle read, both obtain, O Bharata, the fruit of a great sacrifice duly
performed. The learned say that the holy and the eternal Vishnu is
Sacrifice, and each of those other gods, viz., Agni, Wind, Soma, and
Surya, is so. Therefore, he that will, without malice, hear or recite
this Parvan, will be happy and capable of attaining to every region of
bliss. Filled with devotion, men always read this sacred and first of
Samhitas. They that do, rejoice, obtaining wealth, and grain, and fame. A
man must, therefore, ever hear it without malice. He that does so will
obtain all kinds of happiness. With that foremost of persons, Vishnu, and
the illustrious Self-born, and Bhava also, become pleased. A Brahmana, by
reading it, would obtain the fruit of having studied the Vedas; a
Kshatriya obtains strength and victory in battle; Vaishyas would obtain
immense wealth, and Shudras would obtain health and freedom from disease.
Then again the illustrious Vishnu is eternal. And since it is that god
who hath been glorified in this Parvan, it is for this that the man
reading or hearing it becometh happy and acquireth all the objects of his
heart. These words of the great Rishi (Vyasa) can never the untrue! The
merit that may be attained by listening to the recitation of the Karna
Parvan is equal to his who giveth away unceasingly for a whole year good
cows with calves."

The end of Karna Parv

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 9

Shalya-parva



Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

Scanned and Proofed by Mantra Caitanya. Additional proofing and
formatting at sacred-texts.com, by J. B. Hare, October 2003.



1

Om! Having bowed down unto Narayana and Nara, the most exalted of male
beings, and the goddess Sarasvati, must the word Jaya be uttered.

Janamejaya said, "After Karna had thus been slain in battle by Savyasaci,
what did the small (unslaughtered) remnant of the Kauravas do, O
regenerate one? Beholding the army of the Pandavas swelling with might
and energy, what behaviour did the Kuru prince Suyodhana adopt towards
the Pandavas, thinking it suitable to the hour? I desire to hear all
this. Tell me, O foremost of regenerate ones, I am never satiated with
listening to the grand feats of my ancestors."

Vaishampayana said, "After the fall of Karna, O king, Dhritarashtra's son
Suyodhana was plunged deep into an ocean of grief and saw despair on
every side. Indulging in incessant lamentations, saying, 'Alas, oh Karna!
Alas, oh Karna!' he proceeded with great difficulty to his camp,
accompanied by the unslaughtered remnant of the kings on his side.
Thinking of the slaughter of the Suta's son, he could not obtain peace of
mind, though comforted by those kings with excellent reasons inculcated
by the scriptures. Regarding destiny and necessity to be all-powerful,
the Kuru king firmly resolved on battle. Having duly made Shalya the
generalissimo of his forces, that bull among kings, O monarch, proceeded
for battle, accompanied by that unslaughtered remnant of his forces.
Then, O chief of Bharata's race, a terrible battle took place between the
troops of the Kurus and those of the Pandavas, resembling that between
the gods and the Asuras. Then Shalya, O monarch, having made a great
carnage in battle at last lost a large number of his troops and was slain
by Yudhishthira at midday. Then king Duryodhana, having lost all his
friends and kinsmen, fled away from the field of battle and penetrated
into the depths of a terrible lake from fear of his enemies. On the
afternoon of that day, Bhimasena, causing the lake to be encompassed by
many mighty car-warriors, summoned Duryodhana and having obliged him to
come out, slew him speedily, putting forth his strength. After
Duryodhana's slaughter, the three car-warriors (of the Kuru side) that
were still unslain (Ashvatthama and Kripa and Kritavarma), filled with
rage, O monarch, slaughtered the Pancala troops in the night. On the next
morning Sanjaya, having set out from the camp, entered the city (the Kuru
capital), cheerless and filled with grief and sorrow. Having entered the
city, the Suta Sanjaya, raising his arms in grief, and with limbs
trembling, entered the palace of the king. Filled with grief, O tiger
among men, he wept aloud, saying, 'Alas, O king! Alas, all of us are
ruined by the slaughter of that high-souled monarch. Alas, Time is
all-powerful, and crooked in his course, since all our allies, endued
with might equal to that of Shakra himself, have been slain by the
Pandavas.' Seeing Sanjaya come back to the city, O king, in that
distressful plight, all the people, O best of kings, filled with great
anxiety, wept loudly, saying, 'Alas, O king! The whole city, O tiger
among men, including the very children, hearing of Duryodhana's death,
sent forth notes of lamentation from every side. We then beheld all the
men and women running about, deeply afflicted with grief, their senses
gone, and resembling people that are demented.' The Suta Sanjaya then,
deeply agitated, entered the abode of the king and beheld that foremost
of monarchs, that lord of men, having wisdom for his eyes. Beholding the
sinless monarch, that chief of Bharata's race, seated, surrounded by his
daughters-in-law and Gandhari and Vidura and by other friends and kinsmen
that were always his well-wishers, and engaged in thinking on that very
subject--the death of Karna--the Suta Sanjaya, with heart filled with
grief, O Janamejaya, weepingly and in a voice choked with tears, said
unto him, 'I am Sanjaya, O tiger among men. I bow to thee, O bull of
Bharata's race. The ruler of the Madras, Shalya, hath been slain.
Similarly, Subala's son Shakuni, and Uluka, O tiger among men, that
valiant son of the gamester (Shakuni), have been slain. All the
Samsaptakas, the Kambojas together with the Sakas, the Mlecchas, the
Mountaineers, and the Yavanas, have also been slain. The Easterners have
been slain, O monarch, and all the Southerners. The Northerners have all
been slain, as also the Westerners, O ruler of men. All the kings and all
the princes have been slain, O monarch. King Duryodhana also has been
slain by the son of Pandu after the manner he had vowed. With his thighs
broken, O monarch, he lieth now on the dust, covered with blood.
Dhrishtadyumna also hath been slain, O king, as also the vanquished
Shikhandi. Uttamauja and Yudhamanyu, O king, and the Prabhadrakas, and
those tiger among men, the Pancalas, and the Cedis, have been destroyed.
The sons have all been slain as also the (five) sons of Draupadi, O
Bharata. The heroic and mighty son of Karna, Vrishasena, hath been slain.
All the men that had been assembled have been slain. All the elephants
have been destroyed. All the car-warriors, O tiger among men, and all the
steeds, have fallen in battle. Very few are alive on thy side, O lord. In
consequence of the Pandavas and the Kauravas having encountered each
other, the world, stupefied by Time, now consists of only women. On the
side of the Pandavas seven are alive, they are the five Pandava brothers,
and Vasudeva, and Satyaki and amongst the Dhartarashtras three are so,
Kripa, Kritavarma, and Drona's son, that foremost of victors. These three
car-warriors, O monarch, are all that survive, O best of kings, of all
the akshauhinis mustered on thy side, O ruler of men. These are the
survivors, O monarch, the rest have perished. Making Duryodhana and his
hostility (towards the Pandavas) the cause, the world, it seems, hath
been destroyed, O bull of Bharata's race, by Time.'"

Vaishampayana continued, "Hearing these cruel words, Dhritarashtra, that
ruler of men, fell down, O monarch, on the earth, deprived of his senses.
As soon as the king fell down, Vidura also, of great fame, O monarch,
afflicted with sorrow on account of the king's distress, fell down on the
earth. Gandhari also, O best of kings, and all the Kuru ladies, suddenly
fell down on the ground, hearing those cruel words. That entire conclave
of royal persons remained lying on the ground, deprived of their senses
and raving deliriously, like figures painted on a large piece of canvas.
Then king Dhritarashtra, that lord of earth, afflicted with the calamity
represented by the death of his sons, slowly and with difficulty regained
his life-breaths. Having recovered his senses, the king, with trembling
limbs and sorrowful heart, turned his face on every side, and said these
words unto Kshattri (Vidura). 'O learned Kshattri, O thou of great
wisdom, thou, O bull of Bharata's race, art now my refuge. I am lordless
and destitute of all my sons.' Having said this, he once more fell down,
deprived of his senses. Beholding him fallen, all his kinsmen that were
present there sprinkled cold water over him and fanned him with fans.
Comforted after a long while, that lord of earth, afflicted with sorrow
on account of the death of his sons, remained silent, sighing heavily, O
monarch, like a snake put into a jar. Sanjaya also wept aloud, beholding
the king so afflicted. All the ladies too, with Gandhari of great
celebrity, did the same. After a long while, O best of men,
Dhritarashtra, having repeatedly swooned, addressed Vidura, saying, 'Let
all the ladies retire, as also Gandhari of great fame, and all these
friends. My mind hath become greatly unsettled.' Thus addressed, Vidura,
repeatedly trembling, slowly dismissed the ladies, O bull of Bharata's
race. All those ladies retired, O chief of the Bharatas, as also all
those friends, beholding the king deeply afflicted. Then Sanjaya
cheerlessly looked at the king, O scorcher of foes, who, having recovered
his senses, was weeping in great affliction. With joined hands, Vidura
then, in sweet words, comforted that ruler of men who was sighing
incessantly.'"



2

Vaishampayana said, "After the ladies had been dismissed, Dhritarashtra,
the son of Ambika, plunged into grief greater than that which had
afflicted him before, began, O monarch, to indulge in lamentations,
exhaling breaths that resembled smoke, and repeatedly waving his arms,
and reflecting a little, O monarch, he said these words.

"Dhritarashtra said, 'Alas, O Suta, the intelligence is fraught with
great grief that I hear from thee, that the Pandavas are all safe and
have suffered no loss in battle. Without doubt, my hard heart is made of
the essence of thunder, since it breaketh not upon hearing of the fall of
my sons. Thinking of their ages, O Sanjaya, and of their sports in
childhood, and learning today that all of them have perished, my heart
seems to break into pieces. Although in consequence of my blindness I
never saw their forms, still I cherished a great love for them in
consequence of the affection one feels for his children. Hearing that
they had passed out of childhood and entered the period of youth and then
of early manhood, I became exceedingly glad, O sinless one. Hearing today
that have been slain and divested of prosperity and energy, I fail to
obtain peace of mind, being overwhelmed with grief on account of the
distress that has overtaken them. Come, come, O king of kings
(Duryodhana) to me that am without a protector now! Deprived of thee, O
mighty-armed one, what will be my plight? Why, O sire, abandoning all the
assembled kings dost thou lie on the bare ground, deprived of life, like
an ordinary and wretched king? Having been, O monarch, the refuge of
kinsmen and friends, where dost thou go now, O hero, abandoning me that
am blind and old? Where now, O king, is that compassion of thine, that
love, and that respectfulness? Invincible as thou wert in battle, how,
alas, hast thou been slain by the Parthas? Who will now, after I will
have waked from sleep at the proper hour, repeatedly address me in such
endearing and respectful words as, "O father, O father," "O great king,"
"O Lord of the world" and affectionately clasping my neck with moistened
eyes, will seek my orders, saying, "Command me, O thou of Kuru's race."
Address me, O son, in that sweet language once more. O dear child, I
heard even these words from thy lips, "This wide earth is as much ours as
it is of Pritha's son. Bhagadatta and Kripa and Shalya and the two
princes of Avanti and Jayadratha and Bhurishrava and Sala and Somadatta
and Bahlika and Ashvatthama and the chief of the Bhojas and the mighty
prince of Magadha and Vrihadvala and the ruler of the Kasi and Shakuni
the son of Subala and many thousands of Mlecchas and Sakas and Yavanas,
and Sudakshina the ruler of the Kambojas and the king of the Trigartas
and the grandsire Bhishma and Bharadwaja's son and Gotama's son (Kripa)
and Srutayush and Ayutayush and Satayush of great energy, and Jalasandha
and Rishyasringa's son and the Rakshasa Alayudha, and the mighty-armed
Alambusa and the great car-warrior Subala--these and numerous other
kings, O best of monarchs, have taken up arms for my sake, prepared to
cast away their very lives in great battle, stationed on the field amidst
these, and surrounded by my brothers, I will fight against all the
Parthas and the Pancalas and the Cedis, O tiger among kings, and the sons
of Draupadi and Satyaki and Kunti-Bhoja and the rakshasa Ghatotkaca. Even
one amongst these, O king, excited with rage, is able to resist in battle
the Pandavas rushing towards him. What need I say then of all these
heroes, every one of whom has wrong to avenge on the Pandavas, when
united together? All these, O monarch, will fight with the followers of
the Pandavas and will slay them in battle. Karna alone, with myself, will
slay the Pandavas. All the heroic kings will then live under my sway. He,
who is their leader, the mighty Vasudeva, will not, he has told me, put
on mail for them, O king." Even in this way, O Suta, did Duryodhana often
use to speak to me. Hearing what he said, I believed that the Pandavas
would be slain in battle. When, however, my sons stationed in the midst
of those heroes and exerting themselves vigorously in battle have all
been slain, what can it be but destiny? When that lord of the world, the
valiant Bhishma, having encountered Shikhandi, met with his death like a
lion meeting with his at the hands of a jackal, what can it be but
destiny? When the Brahmana Drona, that master of all weapons offensive
and defensive, has been slain by the Pandavas in battle, what can it be
but destiny? When Bhurishrava has been slain in battle, as also Somadatta
and king Bahlika, what can it be but destiny? When Bhagadatta, skilled in
fight from the backs of elephants, has been slain, and when Jayadratha
hath been slain, what can it be but destiny? When Sudakshina has been
slain, and Jalasandha of Puru's race, as also Srutayush, and Ayutayush,
what can it be but destiny? When the mighty Pandya, that foremost of all
wielders of weapons, has been slain in battle by the Pandavas, what can
it be but destiny? When Vrihadvala has been slain and the mighty king of
the Magadhas, and the valiant Ugrayudha, that type of all bowmen; when
the two princes of Avanti (Vinda and Anuvinda) have been slain, and the
ruler also of the Trigartas, as also numerous Samsaptakas, what can it be
but destiny? When king Alambusa, and the Rakshasas Alayudha, and
Rishyasringa's son, have been slain, what can it be but destiny? When the
Narayanas have been slain, as also the Gopalas, those troops that were
invincible in battle, and many thousands of Mlecchas, what can it be but
destiny? When Shakuni, the son of Subala, and the mighty Uluka, called
the gamester's son, that hero at the head of his forces, have been slain,
what can it be but destiny? When innumerable high-souled heroes,
accomplished in all kinds of weapons offensive and defensive and endued
with prowess equal to that of Shakra himself, have been slain, O Suta,
when Kshatriyas hailing from diverse realms, O Sanjaya, have all been
slain in battle, what can it be but destiny? Endued with great might, my
sons and grandsons have been slain, as also my friends and brethren, what
can it be but destiny? Without doubt, man takes his birth, subject to
destiny. That man who is possessed of good fortune meets with good. I am
bereft of good fortune, and, therefore, am deprived of my children, O
Sanjaya. Old as I am, how shall I now submit to the sway of enemies? I do
not think anything other than exile into the woods to be good for me, O
lord. Deprived of relatives and kinsmen as I am, I will go into the
woods. Nothing other than an exile into the woods can be better for me
who am fallen into this plight and who am shorn of my wings, O Sanjaya.
When Duryodhana had been slain, when Shalya has been slain, when
Duhshasana and Vivingsati and the mighty Vikarna have been slain, how
shall I be able to bear the roars of that Bhimasena who hath alone slain
a hundred sons of mine in battle? He will frequently speak of the
slaughter of Duryodhana in my hearing. Burning with grief and sorrow, I
shall not be able to bear his cruel words.'"

Vaishampayana continued, "Even thus that king, burning with grief and
deprived of relatives and kinsmen, repeatedly swooned, overwhelmed with
sorrow on account of the death of his sons. Having wept for a long while,
Dhritarashtra, the son of Ambika, breathed heavy and hot sighs at the
thought of his defeat. Overwhelmed with sorrow, and burning with grief,
that bull of Bharata's race once more enquired of his charioteer Sanjaya,
the son of Gavalgana, the details of what had happened.

"Dhritarashtra said, 'After Bhishma and Drona had been slain, and the
Suta's son also overthrown, whom did my warriors make their
generalissimo? The Pandavas are slaying without any delay everyone whom
my warriors are making their generalissimo in battle. Bhishma was slain
at the van of battle by the diadem-decked Arjuna in the very sight of all
of you. Even thus was Drona slain in the sight of all of you. Even thus
was the Suta's son, that valiant Karna, slain by Arjuna in the sight of
all the kings. Long before, the high-souled Vidura had told me that
through the fault of Duryodhana the population of the Earth would be
exterminated. There are some fools that do not see things even though
they cast their eyes on them. Those words of Vidura have been even so
unto my foolish self. What Vidura of righteous soul, conversant with
attributes of everything, then said, hath turned out exactly, for the
words he uttered were nothing but the truth. Afflicted by fate, I did not
then act according to those words. The fruits of that evil course have
now manifested themselves. Describe them to me, O son of Gavalgana, once
more! Who became the head of our army after Karna's fall? Who was that
car-warrior who proceeded against Arjuna and Vasudeva? Who were they that
protected the right wheel of the ruler of the Madras in battle? Who
protected the left wheel of that hero when he went to battle? Who also
guarded his rear? How, when all of you were together, could the mighty
king of the Madras, as also my son, be slain, O Sanjaya, by the Pandavas?
Tell me the details of the great destruction of the Bharatas. Tell me how
my son Duryodhana fell in battle. Tell me how all the Pancalas with their
followers, and Dhrishtadyumna and Shikhandi and the five sons of
Draupadi, fell. Tell me how the (five) Pandavas and the two Satwatas
(Krishna and Satyaki), and Kripa and Kritavarma and Drona's son, have
escaped with life. I desire to hear everything about the manner in which
the battle occurred and the kind of battle it was. Thou art skilled, O
Sanjaya, in narration. Tell me everything.'"



3

"Sanjaya said, 'Hear, O king, with attention, how that great carnage of
the Kurus and the Pandavas occurred when they encountered each other.
After the Suta's son had been slain by the illustrious son of Pandu, and
after thy troops had been repeatedly rallied and had repeatedly fled
away, and after a terrible carnage had taken place, O foremost of men, of
human beings in battle subsequent to Karna's death, Partha began to utter
leonine roars. At that time a great fear entered the hearts of thy sons.
Indeed, after Karna's death, there was no warrior in thy army who could
set his heart upon rallying the troops or displaying his prowess. They
then looked like ship-wrecked merchants on the fathomless ocean without a
raft to save themselves. When their protector was slain by the
diadem-decked Arjuna, they were like persons on the wide sea desirous of
reaching some shore of safety. Indeed, O king, after the slaughter of the
Suta's son, thy troops, struck with panic and mangled with arrows, were
like unprotected men desirous of a protector or like a herd of deer
afflicted by a lion. Vanquished by Savyasaci, they retired in the evening
like bulls with broken horns or snakes shorn of their fangs. Their
foremost of heroes slain, themselves thrown into confusion and mangled
with keen arrows, thy sons, O king, upon the slaughter of the Suta's son,
fled away in fear. Deprived of weapons and coats of mail, all of them
lost their senses and knew not in which direction to fly. Casting their
eyes on all sides in fear, many of them began to slaughter one another.
Many fell down or became pale, thinking, "It is me whom Vibhatsu is
pursuing!" "It is me whom Vrikodara is pursuing!" Some riding on fleet
steeds, some on fleet cars, and some on fleet elephants, many great
car-warriors fled away from fear, abandoning the foot-soldiers. Cars were
broken by elephants, horsemen were crushed by great car-warriors, and
bands of foot-soldiers were smashed and slain by bodies of horses as
these fled away from the field. After the fall of the Suta's son, thy
troops became like stragglers from a caravan in a forest abounding with
robbers and beasts of prey. Some elephants whose riders had been slain,
and others whose trunks had been cut off, afflicted with fear, beheld the
whole world to be full of Partha. Beholding his troops flying away
afflicted with the fear of Bhimasena Duryodhana then, with cries of "Oh!"
and "Alas!" addressed his driver, saying, "If I take up my post at the
rear of the army, armed with my bow, Partha then will never be able to
transgress me. Urge the steeds, therefore, with speed. When I will put
forth my valour in battle, Dhananjaya the son of Kunti will not venture
to transgress me like the ocean never venturing to transgress its
continents. Today, slaying Arjuna with Govinda, and the proud Vrikodara,
and the rest of my foes, I will free myself from the debt I owe to
Karna." Hearing these words of the Kuru king, so becoming a hero and an
honourable man, his driver slowly urged those steeds adorned with
trappings of gold. At that time many brave warriors deprived of elephants
and steeds and cars, and 25,000 foot-soldiers, O sire, proceeded slowly
(for battle). Then Bhimasena, filled with wrath, and Dhrishtadyumna the
son of Prishata, encompassing those troops with the assistance of four
kinds of forces, destroyed them with shafts. All of them fought
vigorously with Bhima and Prishata's son. Many amongst them challenged
the two Pandava heroes, mentioning their names. Surrounded by them in
battle, Bhima became enraged with them. Quickly descending from his car,
he began to fight, armed with his mace. Relying on the might of his own
arms, Vrikodara the son of Kunti, who was on his car, observant of the
rules of fair fight, did not fight with those foes who were on the
ground. Armed then with that heavy mace of his that was made entirely of
iron and adorned with gold and equipped with a sling, and that resembled
the Destroyer himself as he becomes at the end of Yuga, Bhima slew them
all like Yama slaughtering creatures with his club. Those foot-soldiers,
excited with great rage, having lost their friends and kinsmen, were
prepared to throw away their lives, and rushed in that battle towards
Bhima like insects towards a blazing fire. Indeed, those warriors, filled
with rage and invincible in battle, approaching Bhimasena, suddenly
perished like living creatures at the glance of the Destroyer. Armed with
sword and mace, Bhima careered like a hawk and slaughtered those 25,000
warriors of thine. Having slain that brave division, the mighty Bhima, of
prowess incapable of being baffled, once more stood, with Dhrishtadyumna
before him. Meanwhile, Dhananjaya of great energy proceeded towards the
car-division (of the Kurus). The twin sons of Madri and the mighty
car-warrior Satyaki, all endued with great strength, cheerfully rushed
against Shakuni with great speed from desire of slaying him. Having slain
with keen shafts the numerous cavalry of Shakuni, those Pandava heroes
quickly rushed against Shakuni himself, whereupon a fierce battle was
fought there. Then Dhananjaya, O king, penetrated into the midst of the
car-division of the Kauravas, stretching his bow Gandiva celebrated over
the three worlds. Beholding that car having white steeds yoked unto it
and owning Krishna for its driver coming towards them, with Arjuna as the
warrior on it, thy troops fled away in fear. Deprived of cars and steeds
and pierced with shafts from every side, 25,000 foot-soldiers proceeded
towards Partha and surrounded him. Then that mighty car-warrior amongst
the Pancalas (Dhrishtadyumna) with Bhimasena at his head, speedily slew
that brave division and stood triumphant. The son of the Pancala king,
the celebrated Dhrishtadyumna, was a mighty bowman possessed of great
beauty and a crusher of large bands of foes. At sight of Dhrishtadyumna
unto whose car were yoked steeds white as pigeons and whose standard was
made of a lofty Kovidara, the troops fled away in fear. The celebrated
sons of Madri, with Satyaki among them, engaged in the pursuit of the
Gandhara king who was quick in the use of weapons, speedily appeared to
our view. Chekitana and the (five) sons of Draupadi, O sire, having slain
a large number of thy troops, blew their conchs. Beholding all the troops
flying away with their faces from the field, those (Pandava) heroes
pursued and smote them like bulls pursuing vanquished bulls. Then the
mighty Savyasaci, the son of Pandu, beholding a remnant of thy army still
keeping their ground, became filled with rage, O king. Suddenly, O
monarch, he shrouded that remnant of thy forces with arrows. The dust,
however, that was then raised enveloped the scene, in consequence of
which we could not see anything. Darkness also spread over the scene, and
the field of battle was covered with arrows. Thy troops, O monarch, then
fled away in fear on all sides. When his army was thus broken, the Kuru
king, O monarch, rushed against both friends and foes. Then Duryodhana
challenged all the Pandavas to battle, O chief of Bharata's race, like
the Asura Vali in days of yore challenging all the celestials. The
Pandavas then, uniting together and filled with rage, upbraiding him
repeatedly and shooting diverse weapons, rushed against the roaring
Duryodhana. The latter, however, fearlessly smote his foes with shafts.
The prowess that we then saw of thy son was exceedingly wonderful, since
all the Pandavas together were unable to transgress him. At this time
Duryodhana beheld, staying at a little distance from him, his troops,
exceedingly mangled with shafts, and prepared to fly away. Rallying them
then, O monarch, thy son, resolved on battle and desirous of gladdening
them, addressed those warriors, saying, "I do not see that spot on plain
or mountain whither, if you fly, the Pandavas will not slay you. What is
the use then in flight? The Pandava army hath now been reduced to a small
remnant. The two Krishnas have been exceedingly mangled. If all of us
make a stand here, we are certain to have victory. If, however, you fly
away, breaking your array, the Pandavas, pursuing your sinful selves,
will slay all of you. Death in battle, therefore, is for our good. Death
in the field of battle while engaged in fight according to Kshatriya
practices is pleasant. Such death produces no kind of grief. By
encountering such a death, a person enjoys eternal happiness in the other
world. Let all the Kshatriyas assembled here listen to me. It were better
that they should even submit to the power of the angry Bhimasena than
that they should abandon the duties practised by them from the days of
their ancestors. There is no act more sinful for a Kshatriya than flight
from battle. You Kauravas, there is not a better path to heaven than the
duty of battle. The warrior acquires in a day regions of bliss (in the
other world) that take many long years for others to acquire." Fulfilling
those words of the king, the great Kshatriya car-warriors once more
rushed against the Pandavas, unable to endure their defeat and firmly
resolved to put forth their prowess. Then commenced a battle once more,
that was exceedingly fierce, between thy troops and the enemy, and that
resembled the one between the gods and the Asuras. Thy son Duryodhana
then, O monarch, with all his troops, rushed against the Pandavas headed
by Yudhishthira.'"



4

"Sanjaya said, 'Beholding the fallen boxes of cars, as also the cars of
high-souled warriors, and the elephants and foot-soldiers, O sire, slain
in battle, seeing the field of battle assume an aspect as awful as that
of the sporting ground of Rudra, observing the inglorious end obtained by
hundreds and thousands of kings, witnessing also the prowess of Partha
after the retreat of thy son with grief-stricken heart and when thy
troops, filled with anxiety and fallen into great distress, O Bharata,
were deliberating as to what they should next do, hearing also the loud
wails of the Kaurava warriors that were being crushed, and marking the
displayed and disordered tokens of great kings, the Kuru leader Kripa of
great energy, possessed of years and good conduct and filled with
compassion, and endued with eloquence, approached king Duryodhana, and
angrily said these words unto him, "O Duryodhana, listen, O Bharata, to
these words that I will say unto thee. Having heard them, O monarch, do
thou act according to them, O sinless one, if it pleases thee. There is
no path, O monarch, that is better than the duty of battle. Having
recourse to that path, Kshatriyas, O bull of the Kshatriya order, engage
in battle. He who lives in the observance of Kshatriya practices fights
with son, sire, brother, sister's son, and maternal uncle, and relatives,
and kinsmen. If he is slaughtered in battle, there is great merit in it.
Similarly, there is great sin in it if he flies from the field. It is for
this that the life of a person desirous of living by the adoption of
Kshatriya duties is exceedingly terrible. Unto thee, as regards this, I
will say a few beneficial words. After the fall of Bhishma and Drona and
the mighty car-warrior Karna, after the slaughter of Jayadratha and thy
brothers, O sinless one, and thy son Lakshmana, what is there now for us
to do? They upon whom we had rested all burdens of sovereignty we had
been enjoying, have all gone to regions of blessedness attainable by
persons conversant with Brahma, casting off their bodies. As regards
ourselves, deprived of those great car-warriors possessed of numerous
accomplishments, we shall have to pass our time in grief, having caused
numerous kings to perish. When all those heroes were alive, even then
Vibhatsu could not be vanquished. Having Krishna, for his eyes, that
mighty-armed hero is incapable of being defeated by the very gods. The
vast (Kaurava) host, approaching his Ape-bearing standard that is lofty
as an Indra's pole (set up in the season of spring) and that is effulgent
as Indra's bow, hath always trembled in fear. At the leonine roars of
Bhimasena and the blare of Panchajanya and the twang of Gandiva, our
heart will die away within us. Moving like flashes of lightning, and
blinding our eyes, Arjuna's Gandiva is seen to resemble a circle of fire.
Decked with pure gold, that formidable bow as it is shaken, looks
lightning's flash moving about on every side. Steeds white in hue and
possessed of great speed and endued with the splendour of the Moon or the
Kasa grass, and that run devouring the skies, are yoked unto his car.
Urged on by Krishna, like the masses of clouds driven by the wind, and
their limbs decked with gold, they bear Arjuna to battle. That foremost
of all persons conversant with arms, Arjuna, burned that great force of
thine like a swelling conflagration consuming dry grass in the forest in
the season of winter. Possessed of the splendour of Indra himself, while
penetrating into our ranks, we have seen Dhananjaya to look like an
elephant with four tusks. While agitating thy army and inspiring the
kings with fear, we have seen Dhananjaya to resemble an elephant
agitating a lake overgrown with lotuses. While terrifying all the
warriors with the twang of his bow, we have again seen the son of Pandu
to resemble a lion inspiring smaller animals with dread. Those two
foremost of bowmen in all the worlds, those two bulls among all persons
armed with the bow, the two Krishnas, clad in mail, are looking
exceedingly beautiful. Today is the seventeenth day of this awful battle,
O Bharata, of those that are being slaughtered in the midst of this
fight. The diverse divisions of thy army are broken and dispersed like
autumnal clouds dispersed by the wind. Savyasaci, O monarch, caused thy
army to tremble and reel like a tempest-tossed boat exposed on the bosom
of the ocean. Where was the Suta's son, where was Drona with all his
followers, where was I, where wert thou, where was Hridika's son, where
thy brother Duhshasana accompanied by his brothers (when Jayadratha was
slain)? Upon beholding Jayadratha and finding him within the range of his
arrows, Arjuna, putting forth his process upon all thy kinsmen and
brothers and allies and maternal uncles, and placing his feet upon their
heads, slew king Jayadratha in the very sight of all. What then is there
for us to do now? Who is there among thy troops now that would vanquish
the son of Pandu? That high-souled warrior possesses diverse kinds of
celestial weapons. The twang, again, of Gandiva robbeth us of our
energies. This army of thine that is now without a leader is like a night
without the Moon, or like a river that is dried up with all the trees on
its banks broken by elephants. The mighty-armed Arjuna of white steeds
will, at his pleasure, career amid this thy masterless host, like a
blazing conflagration amid a heap of grass. The impetuosity of those two,
Satyaki and Bhimasena, would split all the mountains or dry up all the
oceans. The words that Bhima spoke in the midst of the assembly have all
been nearly accomplished by him, O monarch. That which remains
unaccomplished will again be accomplished by him. While Karna was
battling before it, the army of the Pandavas, difficult to be defeated,
was vigorously protected by the wielder of Gandiva. You have done many
foul wrongs, without any cause, unto the righteous Pandavas. The fruits
of those acts have now come. For the sake of thy own objects thou hadst,
with great care, mustered together a large force. That vast force, as
also thyself, O bull of Bharata's race, have fallen into great danger.
Preserve thy own self now, for self is the refuge of everything. If the
refuge is broken, O sire, everything inhering thereto is scattered on
every side. He that is being weakened should seek peace by conciliation.
He that is growing should make war. This is the policy taught by
Brihaspati. We are now inferior to the sons of Pandu as regards the
strength of our army. Therefore, O lord, I think, peace with the Pandavas
is for our good. He that does not know what is for his good, or (knowing)
disregards what is for his good, is soon divested of his kingdom and
never obtains any good. If, by bowing unto king Yudhishthira sovereignty
may still remain to us, even that would be for our good, and not, O king,
to sustain through folly defeat (at the hands of the Pandavas).
Yudhishthira is compassionate. At the request of Vichitravirya's son and
of Govinda, he will allow you to continue as king. Whatever Hrishikesa
will say unto the victorious king Yudhishthira and Arjuna and Bhimasena,
all of them will, without doubt, obey. Krishna will not, I think, be able
to transgress the words of Dhritarashtra of Kuru's race, nor will the son
of Pandu be able to transgress those of Krishna. A cessation of
hostilities with the sons of Pritha is what I consider to be for thy
good. I do not say this unto thee from any mean motives nor for
protecting my life. I say, O king, that which I regard to be beneficial.
Thou wilt recollect these words when thou wilt be on the point of death
(if thou neglectest them now)." Advanced in years, Kripa the son of
Saradwat said these words weepingly. Breathing long and hot breaths, he
then gave way to sorrow and almost lost his senses.'"



5

"Sanjaya said, 'Thus addressed by the celebrated grandson of Gotama, the
king (Duryodhana), breathing long and hot breaths, remained silent, O
monarch. Having reflected for a little while, the high-souled son of
Dhritarashtra, that scorcher of foes, then said these words unto
Saradwat's son Kripa, "Whatever a friend should say, thou hast said unto
me. Thou hast also, whilst battling, done everything for me, without
caring for thy very life. The world has seen thee penetrate into the
midst of the Pandava divisions and fight with the mighty car-warriors of
the Pandavas endued with great energy. That which should be said by a
friend hast been said by thee. Thy words, however, do not please me, like
medicine that ill pleases the person that is on the point of death. These
beneficial and excellent words, fraught with reason, that thou, O
mighty-armed one, hast said do not seem acceptable to me, O foremost of
Brahmanas. Deprived by us of his kingdom (on a former occasion), why will
the son of Pandu repose his trust on us? That mighty king was once
defeated by us at dice. Why will he again believe my words? So also,
Krishna, ever engaged in the good of the Parthas, when he came to us as
an envoy, was deceived by us. That act of ours was exceedingly
ill-judged. Why then, O regenerate one, will Hrishikesa trust my words?
The princess Krishna, while standing in the midst of the assembly, wept
piteously. Krishna will never forget that act of ours, nor that act, the
deprivation of Yudhishthira by us of his kingdom. Formerly, it was heard
by us that the two Krishnas have the same heart between them and are
firmly united with each other. Today, O lord, we have seen it with our
eyes. Having heard of the slaughter of his sister's son, Keshava passeth
his nights in sorrow. We have offended him highly. Why will he forgive us
then? Arjuna also, in consequence of Abhimanyu's death, hath become very
miserable. Even if solicited, why will he strike for my good? The second
son of Pandu, the mighty Bhimasena, is exceedingly fierce. He has made a
terrible vow. He will break but not bend. The heroic twins, breathing
animosity against us, when clad in mail and armed with their swords,
resemble a pair of Yamas. Dhrishtadyumna and Shikhandi have drawn their
swords against me. Why will those two, O best of Brahmanas, strive for my
good? While clad in a single raiment and in her season, the princess
Krishna was treated cruelly by Duhshasana in the midst of the assembly
and before the eyes of all. Those scorchers of foes, the Pandavas, who
still remember the naked Draupadi plunged into distress, can never be
dissuaded from battle.

"'"Then again, Krishna, the daughter of Drupada, is in sorrow, undergoing
the austerest of penances for my destruction and the success of the
objects cherished by her husbands, and sleepeth every day on the bare
ground, intending to do so till the end of the hostilities is attained.
Abandoning honour and pride, the uterine sister of Vasudeva (Subhadra) is
always serving Draupadi as veritable waiting woman. Everything,
therefore, hath flamed up. That fire can never be quenched. Peace with
them hath become impossible in consequence of the slaughter of Abhimanyu.
Having also enjoyed the sovereignty of this earth bounded by the ocean,
how shall I be able to enjoy, under favour of the Pandavas, a kingdom in
peace? Having shone like the Sun upon the heads of all the kings, how
shall I walk behind Yudhishthira like a slave? Having enjoyed all
enjoyable articles and shown great compassion, how shall I lead a
miserable life now, with miserable men as my companions? I do not hate
those mild and beneficial words that thou hast spoken. I, however, do not
think that this is the time for peace. To fight righteously is, O
scorcher of foes, what I regard to be good policy. This is not the time
for acting like a eunuch. On the other hand, that is time for the battle.
I have performed many sacrifices. I have given away Dakshinas to
Brahmanas, I have obtained the attainment of all my wishes. I have
listened to Vedic recitations. I have walked upon the heads of my foes.
My servants have all been wellcherished by me. I have relieved people in
distress. I dare not, O foremost of regenerate ones, address such humble
words to the Pandavas. I have conquered foreign kingdoms. I have properly
governed my own kingdom. I have enjoyed diverse kinds of enjoyable
articles. Religion and profit and pleasure I have pursued. I have paid
off my debt to the Pitris and to Kshatriya duty. Certainly, there is no
happiness here. What becomes of kingdom, and what of good name? Fame is
all that one should acquire here. That fame can be obtained by battle,
and by no other means. The death that a Kshatriya meets with at home is
censurable. Death on one's bed at home is highly sinful. The man who
casts away his body in the woods or in battle after having performed
sacrifices, obtains great glory. He is no man who dies miserably weeping
in pain, afflicted by disease and decay, in the midst of crying kinsmen.
Abandoning diverse objects of enjoyment, I shall now, by righteous
battle, proceed to the regions of Shakra, obtaining the companionship of
those that have attained to the highest end. Without doubt, the
habitation of heroes of righteous behaviour, who never retreat from
battle, who are gifted with intelligence and devoted to truth, who are
performers of sacrifices, and who have been sanctified in the sacrifice
of weapons, is in heaven. The diverse tribes of Apsaras, without doubt,
joyfully gaze at such heroes when engaged in battle. Without doubt, the
Pitris behold them worshipped in the assembly of the gods and rejoicing
in heaven, in the company of Apsaras. We will now ascend the path that is
trod by the celestials and by heroes unreturning from battle, that path
which has been taken by our venerable grandsire, by the preceptor endued
with great intelligence, by Jayadratha, by Karna, and by Duhshasana. Many
brave kings, who had exerted themselves vigorously for my sake in this
battle, have been slain. Mangled with arrows and their limbs bathed in
blood, they lie now on the bare Earth. Possessed of great courage and
conversant with excellent weapons, those kings, who had, again, performed
sacrifices as ordained in the scriptures, having cast off their life
breaths in the discharge of their duties, have now become the denizens of
Indra's abode. They have paved the way (to that blessed region). That
road will once more be difficult in consequence of the crowds of heroes
that will hurry along it for reaching that blessed goal. Remembering with
gratitude the feats of those heroes that have died for me, I desire to
pay off the debt I owe them, instead of fixing my heart upon kingdom. If,
having caused my friends and brothers and grandsires to be slain, I save
my own life, the world will without doubt, censure me. What kind of
sovereignty will that be which I will enjoy, destitute of kinsmen and
friends and well-wishers, and bowing down unto the son of Pandu? I, who
have lorded it over the universe in that way, will now acquire heaven by
fair fight. It will not be otherwise." Thus addressed by Duryodhana, all
the Kshatriyas there applauded that speech and cheered the king, saying,
"Excellent, Excellent." Without at all grieving for their defeat, and
firmly resolved upon displaying their prowess, all of them, being
determined to fight, became filled with enthusiasm. Having groomed their
animals, the Kauravas, delighting at the prospect of battle, took up
their quarters (for the night) at a spot a little less than two Yojanas
distant from the field. Having reached the Sarasvati of red waters on the
sacred and beautiful table-land at the foot of Himavat, they bathed in
that water and quenched their thirst with it. Their spirits raised by thy
son, they continued to wait (on their resting ground). Once more rallying
their own selves as well as one another, all those Kshatriyas, O king,
urged by fate, waited (in their encampment).'"



6

"Sanjaya said, 'On that table land at the foot of Himavat, those
warriors, O monarch, delighting at the prospect of battle and assembled
together, passed the night. Indeed, Shalya and Chitrasena and the mighty
car-warrior Shakuni and Ashvatthama and Kripa and Kritavarma of the
Satwata race, and Sushena and Arishtasena and Dhritasena of great energy
and Jayatsena and all these kings passed the night there. After the
heroic Karna had been slain in battle, thy sons, inspired with fright by
the Pandavas desirous of victory, failed to obtain peace anywhere else
than on the mountains of Himavat. All of them then, O king, who were
resolved on battle, duly worshipped the king and said unto him, in the
presence of Shalya, these words, "It behoveth thee to fight with the
enemy, after having made some one the generalissimo of thy army,
protected by whom in battle we will vanquish our foes." Then Duryodhana,
without alighting from his car (proceeded towards) that foremost of
car-warriors, that hero conversant with all the rules of battle
(Ashvatthama), who resembled the Destroyer himself in battle. Possessed
of beautiful limbs, of head well covered, of a neck adorned with three
lines like those in a conch shell, of sweet speech, of eyes resembling
the petals of a full blown lotus, and of a face like that of the dignity
of Meru, resembling the bull of Mahadeva as regards neck, eyes, tread,
and voice, endued with arms that were large, massive, and well-joined,
having a chest that was broad and well-formed, equal unto Garuda or the
wind in speed and might, gifted with a splendour like that of the rays of
the Sun, rivalling Usanas himself in intelligence and the Moon in beauty
and form and charms of face, with a body that seemed to be made of a
number of golden lotuses, with well-made joints, of well-formed thighs
and waist and hips, of beautiful fingers, and beautiful nails, he seemed
to have been made by the Creator with care after collecting one after
another all the beautiful and good attributes of creation. Possessed of
every auspicious mark, and clever in every act, he was an ocean of
learning. Ever vanquishing his foes with great speed, he was incapable of
being forcibly vanquished by foes. He knew, in all its details, the
science of weapons consisting of four padas and ten angas. He knew also
the four Vedas with all their branches, and the Akhyanas as the fifth.
Possessed of great ascetic merit, Drona, himself not born of woman,
having worshipped the Three-eyed deity with great attention and austere
vows, begat him upon a wife not born of woman. Approaching that personage
of unrivalled feats, that one who is unrivalled in beauty on Earth, that
one who has mastered all branches of learning, that ocean of
accomplishments, that faultless Ashvatthama, thy son told him these
words, "Thou, O preceptor's son, art today our highest refuge. Tell us,
therefore, who is to be the generalissimo of my forces now, placing whom
at our head, all of us, united together, may vanquish the Pandavas?"

"'(Thus addressed), the son of Drona answered, "Let Shalya become the
leader of our army. In descent, in prowess, in energy, in fame, in beauty
of person, and in every other accomplishment, he is superior. Mindful of
the services rendered to him, he has taken up our side, having abandoned
the sons of his own sister. Owning a large force of his own, that
mighty-armed one is like a second (Kartikeya, the) celestial
generalissimo. Making that king the commander of our forces, O best of
monarchs, we will be able to gain victory, like the gods, after making
the unvanquished Skanda their commander." After Drona's son had said
these words, all the kings stood, surrounding Shalya, and cried victory
to him. Having made up their minds for battle, they felt great joy. Then
Duryodhana, alighting from his car, joined his hands and addressing
Shalya, that rival of Drona and Bhishma in battle, who was on his car,
said these words, "O thou that art devoted to friends, that time has now
come for thy friends when intelligent men examine persons in the guise of
friends as to whether they are true friends or otherwise. Brave as thou
art, be thou our generalissimo at the van of our army. When thou wilt
proceed to battle, the Pandavas, with their friends, will become
cheerless, and the Pancalas will be depressed."

"'Shalya answered, "I will, O king of the Kurus, accomplish that which
thou askest me to accomplish. Everything I have--my life breath, my
kingdom, my wealth--is at thy service."

"'Duryodhana said, "I solicit thee with offer of the leadership of my
army, O maternal uncle. O foremost of warriors, protect us incomparably,
even as Skanda protected the gods in battle. O foremost of kings, thyself
cause thy own self to be installed in the command as Pavaka's son
Kartikeya in the command of (the forces of) the celestials. O hero, slay
our foes in battle like Indra slaying the Danavas."'"



7

"Sanjaya said, 'Hearing these words of the (Kuru) king, the valiant
monarch (Shalya), O king, said these words unto Duryodhana in reply, "O
mighty-armed Duryodhana, listen to me, O foremost of eloquent men. Thou
regardest the two Krishnas, when on their car, to be the foremost of
car-warriors. They are not, however, together equal to me in might of
arms. What need I say of the Pandavas? When angry, I can fight, at the
van of battle, with the whole world consisting of gods, Asuras, and men,
risen up in arms. I will vanquish the assembled Parthas and the Somakas
in battle. Without doubt, I will become the leader of thy troops. I will
form such an array that our enemies will not be able to overmaster it. I
say this to thee, O Duryodhana. There is no doubt in this." Thus
addressed (by Shalya), king Duryodhana cheerfully poured sanctified
water, without losing any time, O best of the Bharatas, on the ruler of
the Madras, in the midst of his troops, according to the rites ordained
in the scriptures, O monarch. After Shalya had been invested with the
command, loud leonine roars arose among thy troops and diverse musical
instruments also, O Bharata, were beat and blown. The Kaurava warriors
became very cheerful, as also the mighty car-warriors among the Madrakas.
And all of them praised the royal Shalya, that ornament of battle,
saying, "Victory to thee, O king. Long life to thee! Slay all the
assembled foes! Having obtained the might of thy arms, let the
Dhartarashtras endued with great strength, rule the wide Earth without a
foe. Thou art capable of vanquishing in battle the three worlds
consisting of the gods, the Asuras, what need be said of the Somakas and
the Srinjayas that are mortal?" Thus praised, the mighty king of the
Madrakas obtained great joy that is unattainable by persons of unrefined
souls.

"'Shalya said, "Today, O king, I will either slay all the Pancalas with
the Pandavas in battle, or, slain by them, proceed to heaven. Let the
world behold me today careering (on the field of battle) fearlessly.
Today let all the sons of Pandu, and Vasudeva, and Satyaki, and the sons
of Draupadi, and Dhrishtadyumna, and Shikhandi, and all the Prabhadrakas,
behold my prowess and the great might of my bow, and my quickness, and
the energy of my weapons, and the strength of my arms, in battle. Let the
Parthas, and all the Siddhas, with the Charanas behold today the strength
that is in my arms and the wealth of weapons I possess. Beholding my
prowess today, let the mighty car-warriors of the Pandavas, desirous of
counteracting it, adopt diverse courses of action. Today I will rout the
troops of the Pandavas on all sides. Surpassing Drona and Bhishma and the
Suta's son, O lord, in battle, I will career on the field, O Kauravas,
for doing what is agreeable to thee."'

"Sanjaya continued, 'After Shalya had been invested with the command, O
giver of honours, no one among thy troops, O bull of Bharata's race, any
longer felt any grief on account of Karna. Indeed, the troops became
cheerful and glad. They regarded the Parthas as already slain and brought
under the power of the ruler of the Madras. Having obtained great joy,
thy troops, O bull of Bharata's race, slept that night happily and became
very cheerful. Hearing those shouts of thy army, king Yudhishthira,
addressing him of Vrishni's race, said these words, in the hearing of all
the Kshatriyas, "The ruler of the Madras, Shalya, that great bowman who
is highly regarded by all the warriors hath, O Madhava, been made the
leader of his forces by Dhritarashtra's son. Knowing this that has
happened, do, O Madhava, that which is beneficial. Thou art our leader
and protector. Do that which should next be done." Then Vasudeva, O
monarch, said unto that king, "I know Artayani, O Bharata, truly. Endued
with prowess and great energy, he is highly illustrious. He is
accomplished, conversant with all the modes of warfare, and possessed of
great lightness of hand. I think that the ruler of the Madras is in
battle equal to Bhishma or Drona or Karna, or perhaps, superior to them.
I do not, O ruler of men, even upon reflection, find the warrior who may
be a match for Shalya while engaged in fight. In battle, he is superior
in might to Shikhandi and Arjuna and Bhima and Satyaki and
Dhrishtadyumna, O Bharata. The king of the Madras, O monarch, endued with
the prowess of a lion or an elephant, will career fearlessly in battle
like the Destroyer himself in wrath amongst creatures at the time of the
universal destruction. I do not behold a match for him in battle save
thee, O tiger among men, that art possessed of prowess equal to that of a
tiger. Save thee there is no other person in either heaven or the whole
of this world, who, O son of Kuru's race, would be able to slay the ruler
of the Madras while excited with wrath in battle. Day after day engaged
in fight, he agitates thy troops. For this, slay Shalya in battle, like
Maghavat slaying Samvara. Treated with honour by Dhritarashtra's son,
that hero is invincible in battle. Upon the fall of the ruler of the
Madras in battle, thou art certain to have victory. Upon his slaughter,
the vast Dhartarashtra host will be slain. Hearing, O monarch, these
words of mine now, proceed, O Partha, against that mighty car-warrior,
the ruler of the Madras. Slay that warrior, O thou of mighty arms, like
Vasava slaying the Asura Namuchi. There is no need of showing any
compassion here, thinking that this one is thy maternal uncle. Keeping
the duties of a Kshatriya before thee, slay the ruler of the Madras.
Having crossed the fathomless oceans represented by Bhishma and Drona and
Karna, do not sink, with thy followers, in the print of a cow's hoof
represented by Shalya. Display in battle the whole of thy ascetic power
and thy Kshatriya energy. Slay that car-warrior." Having said these
words, Keshava, that slayer of hostile heroes, proceeded to his tent in
the evening, worshipped by the Pandavas. After Keshava had gone, king
Yudhishthira the just, dismissing all his brothers and the Somakas,
happily slept that night, like an elephant from whose body the darts have
been plucked out. All those great bowmen of the Pancalas and Pandavas,
delighted in consequence of the fall of Karna, slept that night happily.
Its fever dispelled, the army of the Pandavas, abounding with great
bowmen and mighty car-warriors having reached the shore as it were,
became very happy that night, in consequence of the victory, O sire, it
had won by the slaughter of Karna.'"



8

"Sanjaya said, 'After that night had passed away, king Duryodhana then,
addressing all thy soldiers, said, "Arm, you mighty car-warriors!"
Hearing the command of the king, the warriors began to put on their
armour. Some began to yoke their steeds to their cars quickly, others ran
hither and thither. The elephants began to be equipped. The foot-soldiers
began to arm. Others, numbering thousands, began to spread carpets on the
terraces of cars. The noise of musical instruments, O monarch, arose
there, for enhancing the martial enthusiasm of the soldiers. Then all the
troops, placed in their proper posts, were seen, O Bharata, to stand,
clad in mail and resolved to make death their goal. Having made the ruler
of the Madras their leader, the great car-warriors of the Kauravas,
distributing their troops, stood in divisions. Then all thy warriors,
with Kripa and Kritavarma and Drona's son and Shalya and Subala's son and
the other kings that were yet alive, met thy son, and arrived at this
understanding, that none of them would individually and alone fight with
the Pandavas. And they said, "He amongst us that will fight, alone and
unsupported, with the Pandavas, or he that will abandon a comrade engaged
in fight, will be stained with the five grave sins and all the minor
sins." And they said, "All of us, united together, will fight with the
foe." Those great car-warriors, having made such an understanding with
one another placed the ruler of the Madras at their head and quickly
proceeded against their foes. Similarly, all the Pandavas, having arrayed
their troops in great battle, proceeded against the Kauravas, O king, for
fighting with them on every side. Soon, O chief of the Bharatas, that
host, whose noise resembled that of the agitated ocean, and which seemed
to be wonderful in consequence of its cars and elephants, presented the
aspect of the vast deep swelling with its surges.'

"Dhritarashtra said, 'I have heard of the fall of Drona, of Bhishma and
of the son of Radha. Tell me now of the fall of Shalya and of my son.
How, indeed, O Sanjaya, was Shalya slain by king Yudhishthira the just?
And how was my son Duryodhana slain by Bhimasena of great might?'

"Sanjaya said, 'Hear, O king, with patience, of the destruction of human
bodies and the loss of elephants and steeds, as I describe (to thee) the
battle. The hope became strong, O king, in the breasts of thy sons that,
after Drona and Bhishma and the Suta's son had been overthrown, Shalya, O
sire, would slay all the Parthas in battle. Cherishing that hope in his
heart, and drawing comfort from it, O Bharata, thy son Duryodhana,
relying in battle upon that mighty car-warrior, the ruler of the Madras,
regarded himself as possessed of a protector. When after Karna's fall the
Parthas had uttered leonine roars, a great fear, O king, had possessed
the hearts of the Dhartarashtras. Assuring him duly, the valiant king of
the Madras, having formed, O monarch, a grand array whose arrangements
were auspicious in every respect, proceeded against the Parthas in
battle. And the valiant king of the Madras proceeded, shaking his
beautiful and exceedingly strong bow capable of imparting a great
velocity to the shafts sped from it. And that mighty car-warrior was
mounted upon the foremost of vehicles, having horses of the Sindhu breed
yoked unto it. Riding upon his car, his driver made the vehicle look
resplendent. Protected by that car, that hero, that brave crusher of foes
(Shalya), stood, O monarch, dispelling the fears of thy sons. The king of
the Madras, clad in mail, proceeded at the head of the array, accompanied
by the brave Madrakas and the invincible sons of Karna. On the left was
Kritavarma, surrounded by the Trigartas. On the right was Gautama (Kripa)
with the Sakas and the Yavanas. In the rear was Ashvatthama surrounded by
the Kambojas. In the centre was Duryodhana, protected by the foremost of
the Kuru warriors. Surrounded by a large force of cavalry and other
troops, Subala's son Shakuni, as also the mighty car-warrior Uluka,
proceeded with the others. The mighty bowmen amongst the Pandavas, those
chastisers of foes, dividing themselves, O monarch, into three bodies,
rushed against thy troops. Dhrishtadyumna and Shikhandi and the mighty
car-warrior Satyaki proceeded with great speed against the army of
Shalya. Then king Yudhishthira, accompanied by his troops, rushed against
Shalya alone, from desire of slaughtering him, O bull of Bharata's race.
Arjuna, that slayer of large bands of foes, rushed with great speed
against that great bowman Kritavarma and the Samsaptakas. Bhimasena and
the great car-warriors among the Somakas rushed, O monarch, against
Kripa, desirous of slaughtering their foes in battle. The two sons of
Madri, accompanied by their troops, proceeded against Shakuni and the
great car-warrior Uluka at the head of their forces. Similarly, thousands
upon thousands of warriors of thy army, armed with diverse weapons and
filled with rage, proceeded against the Pandavas in that battle.'

"Dhritarashtra said, 'After the fall of the mighty bowmen Bhishma and
Drona and the great car-warrior Karna, and after both the Kurus and the
Pandavas had been reduced in numbers, and when, indeed, the Parthas,
possessed of great prowess, became once more angry in battle, what, O
Sanjaya, was the strength of each of the armies?'

"Sanjaya said, 'Hear, O king, how we and the enemy both stood for battle
on that occasion and what was then the strength of the two armies. 11,000
cars, O bull of Bharata's race, 10,700 elephants, and full 200,000
horses, and three millions of foot, composed the strength of thy army.
6,000 cars, 6,000 elephants, 10,000 horses, and one million of foot, O
Bharata, were all that composed the remnant of the Pandava force in the
battle. These, O bull of Bharata's race, encountered each other for
battle. Having distributed their forces in this way, O monarch,
ourselves, excited with wrath and inspired with desire of victory,
proceeded against the Pandavas, having placed ourselves under the command
of the ruler of the Madras. Similar, the brave Pandavas, those tigers
among men, desirous of victory, and the Pancalas possessed of great fame,
came to battle. Even thus, O monarch, all those tigers among men,
desirous of slaughtering their foes, encountered one another at dawn of
day, O lord. Then commenced a fierce and terrible battle between thy
troops and the enemy, the combatants being all engaged in striking and
slaughtering one another.'"



9

"Sanjaya said, 'Then commenced the battle between the Kurus and the
Srinjayas, O monarch, that was as fierce and awful as the battle between
the gods and the Asuras. Men and crowds of cars and elephants, and
elephant-warriors and horsemen by thousands, and steeds, all possessed of
great prowess, encountered one another. The loud noise of rushing
elephants of fearful forms was then heard there resembling the roars of
the clouds in the welkin, in the season of rains. Some car-warriors,
struck by elephants, were deprived of their cars. Routed by those
infuriate animals other brave combatants ran on the field. Well-trained
car-warriors, O Bharata, with their shafts, despatched large bodies of
cavalry and the footmen that urged and protected the elephants, to the
other world. Well-trained horsemen, O king, surrounding great
car-warriors, careered on the field, striking and slaying the latter with
spears and darts and swords. Some combatants armed with bows,
encompassing great car-warriors, despatched them to Yama's abode, the
many unitedly battling against individual ones. Other great car-warriors,
encompassing elephants and foremost warriors of their own class, slew
some mighty one amongst that fought on the field, careering all around.
Similarly, O king, elephants, encompassing individual car-warriors
excited with wrath and scattering showers of shafts, despatched them to
the other world. Elephant-warrior rushing against elephant-warrior and
car-warrior against car-warrior in that battle slew each other with darts
and lances and cloth-yard shafts, O Bharata. Cars and elephants and
horses, crushing foot-soldiers in the midst of battle, were seen to make
confusion worse confounded. Adorned with yak-tails, steeds rushed on all
sides, looking like the swans found on the plains at the foot of Himavat.
They rushed with such speed that they seemed ready to devour the very
Earth. The field, O monarch, indented with the hoofs of those steeds,
looked beautiful like a beautiful woman bearing the marks of (her
lover's) nails on her person. With the noise made by the tread of heroes,
the wheels of cars, the shouts of foot-soldiers, the grunts of elephants,
the peal of drums and other musical instruments, and the blare of conchs,
the Earth began to resound as if with deafening peals of thunder. In
consequence of twanging bows and flashing sabres and the glaring armour
of the combatants, all became so confused there, that nothing could be
distinctly marked. Invulnerable arms, lopped off from human bodies, and
looking like the tusks of elephants, jumped up and writhed and moved
furiously about. The sound made, O monarch, by heads falling on the field
of battle, resembled that made by the falling fruits of palmyra trees.
Strewn with those fallen heads that were crimson with blood, the Earth
looked resplendent as if adorned with gold-coloured lotuses in their
season. Indeed, with those lifeless heads with upturned eyes, that were
exceedingly mangled (with shafts and other weapons), the field of battle,
O king, looked resplendent as if strewn with full blown lotuses. With the
fallen arms of the combatants, smeared with sandal and adorned with
costly Keyuras, the earth looked bright as if strewn with the gorgeous
poles set up in Indra's honour. The field of battle became covered with
the thighs of kings, cut off in that battle and looking like the tapering
trunks of elephants. Teeming with hundreds of headless trunk and strewn
with umbrellas and yak-tails, that vast army looked beautiful like a
flowering forest. Then, on the field of battle, O monarch, warriors
careered fearlessly, their limbs bathed in blood and therefore looking
like flowering Kinsukas. Elephants also, afflicted with arrows and
lances, fell down here and there like broken clouds dropped from the
skies. Elephant divisions, O monarch, slaughtered by high-souled
warriors, dispersed in all directions like wind-tossed clouds. Those
elephants, looking like clouds, fell down on the Earth, like mountains
riven with thunder, O lord, on the occasion of the dissolution of the
world at the end of the Yuga. Heaps upon heaps, looking like mountains,
were seen, lying on the ground, of fallen steeds with their riders. A
river appeared on the field of battle, flowing towards the other world.
Blood formed its waters and cars its eddies. Standards formed its trees,
and bones its pebbles. The arms (of combatants) were its alligators, bows
its current, elephants its large rocks, and steeds its smaller ones. Fat
and marrow formed its mire, umbrellas its swans, and maces its rafts.
Abounding with armour and head-gears, banners constituted its beautiful
trees. Teeming with wheels that formed its swarms of Chakravakas, it was
covered with Trivenus and Dandas. Inspiring the brave with delight and
enhancing the fears of the timid, that fierce river set in, whose shores
abounded with Kurus and Srinjayas. Those brave warriors, with arms
resembling spiked bludgeons, by the aid of their vehicles and animals
serving the purposes of rafts and boats, crossed that awful river which
ran towards the region of the dead. During the progress of that battle, O
monarch, in which no consideration was shown by anybody for anyone, and
which, fraught with awful destruction of the four kinds of forces,
therefore, resembled the battle between the gods and the Asuras in days
of old, some among the combatants, O scorcher of foes, loudly called upon
their kinsmen and friends. Some, called upon by crying kinsmen, returned,
afflicted with fear. During the progress of that fierce and awful battle,
Arjuna and Bhimasena stupefied their foes. That vast host of thine, O
ruler of men, thus slaughtered, swooned away on the field, like a woman
under the influence of liquor. Having stupefied that army, Bhimasena and
Dhananjaya blew their conchs and uttered leonine roars. As soon as they
heard that loud peal, Dhrishtadyumna and Shikhandi, placing king
Yudhishthira at their head, rushed against the ruler of the Madras.
Exceedingly wonderful and terrible, O monarch, was the manner in which
those heroes, unitedly and as separate bodies, then fought with Shalya.
The two sons of Madri, endued with great activity, accomplished in
weapons, and invincible in battle, proceeded with great speed against thy
host, inspired with desire of victory. Then thy army, O bull of Bharata's
race, mangled in diverse ways with shafts by the Pandavas eager for
victory, began to fly away from the field. That host, thus struck and
broken by firm bowmen, O monarch, fled away on all sides in the very
sight of thy sons. Loud cries of "Oh!" and "Alas!" O Bharata, arose from
among thy warriors, while some illustrious Kshatriyas among the routed
combatants, desirous of victory, cried out saying, "Stop, stop!" For all
that, those troops of thine, broken by the Pandavas, fled away, deserting
on the field their dear sons and brothers and maternal, uncles and
sister's sons and relatives by marriage and other kinsmen. Urging their
steeds and elephants to greater speed, thousands of warriors fled away, O
bull of Bharata's race, bent only upon their own safety.'"



10

"Sanjaya said, 'Beholding the army broken, the valiant king of the
Madras, addressed his driver, saying, "Quickly urge these steeds endued
with the fleetness of thought. Yonder stays king Yudhishthira, the son of
Pandu, looking resplendent with the umbrella held over his head. Take me
thither with speed, O driver, and witness my might. The Parthas are
unable to stand before me in battle." Thus addressed, the driver of the
Madra king proceeded to that spot where stood king Yudhishthira the just
of true aim. Shalya fell suddenly upon the mighty host of the Pandavas.
Alone, he checked it like the continent checking the surging sea. Indeed,
the large force of the Pandavas, coming against Shalya, O sire, stood
still in that battle, like the rushing sea upon encountering a mountain.
Beholding the ruler of the Madras standing for battle on the field, the
Kauravas returned, making death their goal. After they had returned, O
king, and separately taken up their positions in well-formed array, an
awful battle set in, in which blood flowed freely like water.

"'The invincible Nakula encountered Chitrasena. These two heroes, both of
whom were excellent bowmen, approaching, drenched each other with showers
of arrows in that battle, like two pouring clouds risen in the welkin on
the south and the north. I could not mark any difference between the son
of Pandu and his antagonist. Both of them were accomplished in weapons,
both endued with might, and both conversant with the practices of
car-warriors. Each bent upon slaying the other, they carefully looked for
each other's lapses. Then Chitrasena, O monarch, with a broad-headed
shaft, well-tempered and sharp, cut off Nakula's bow at the handle.
Fearlessly then the son of Karna struck the bowless Nakula at the
forehead with three shafts equipped with wings of gold and whetted on
stone. With a few other keen arrows he then despatched Nakula's steeds to
Yama's abode. Next, he felled both the standard and the driver of his
antagonist, each with three arrows. With those three arrows sped from the
arms of his foe sticking to his fore-head, Nakula, O king, looked
beautiful like a mountain with three crests. Deprived of his bow and his
cars, the brave Nakula, taking up a sword, jumped down from his vehicle
like a lion from a mountain-summit. As, however, he rushed on foot, his
antagonist poured a shower of arrows upon him. Possessed of active
prowess, Nakula received that arrowy shower on his shield. Getting at the
car then of Chitrasena, the mighty-armed hero, the son of Pandu,
conversant with all modes of warfare and incapable of being tired with
exertion, ascended it in the very sight of all the troops. The son of
Pandu then cut off from Chitrasena's trunk his diadem-decked head adorned
with ear-rings, and graced with a beautiful nose and a pair of large
eyes. At this, Chitrasena, endued with the splendour of the sun, fell
down on the terrace of his car. Beholding Chitrasena slain, all the great
car-warriors there uttered loud cries of praise and many leonine roars.
Meanwhile, the two sons of Karna, Sushena and Satyasena, both of whom
were great car-warriors, beholding their brother slain, shot showers of
keen shafts. Those foremost of car-warriors rushed with speed against the
son of Pandu like a couple of tigers, O king, in the deep forest rushing
against an elephant from desire of slaying him. Both of them poured their
keen shafts upon the mighty car-warrior Nakula. Indeed, as they poured
those shafts, they resembled two masses of clouds pouring rain in
torrents. Though pierced with arrows all over, the valiant and heroic son
of Pandu cheerfully took up another bow after ascending on another car,
and stood in battle like the Destroyer himself in rage. Then those two
brothers, O monarch, with their straight shafts, cut off Nakula's car
into fragments. Then Nakula, laughing, smote the four steeds of Satyasena
with four whetted and keen shafts in that encounter. Aiming a long shaft
equipped with wings of gold, the son of Pandu then cut off, O monarch,
the bow of Satyasena. At this, the latter, mounting on another car and
taking up another bow, as also his brother Sushena, rushed against the
son of Pandu. The valiant son of Madri fearlessly pierced each of them, O
monarch, with couple of shafts at the van of battle. Then the mighty
car-warrior Sushena, filled with wrath, cut off in that battle, laughing
the while, the formidable bow of Pandu's son with a razor-headed arrow.
Then Nakula, insensate with rage, took up another bow and pierced Sushena
with five arrows and struck his standard with one. Without losing a
moment, he then cut off the bow and the leathern fence of Satyasena also,
O sire, at which all the troops there uttered a loud shout. Satyasena,
taking up another foe-slaying bow that was capable of bearing a great
strain, shrouded the son of Pandu with arrows from every side. Baffling
those arrows, Nakula, that slayer of hostile heroes, pierced each of his
antagonists with a couple of shafts. Each of the latter separately
pierced the son of Pandu in return with many straight-coursing shaft.
Next they pierced Nakula's driver also with many keen shafts. The valiant
Satyasena then, endued with great lightness of hand, cut off without his
brother's help the shafts of Nakula's car and his bow with a couple of
arrows. The Atiratha Nakula, however, staying on his car, took up a dart
equipped with a golden handle and a very keen point, and steeped in oil
and exceedingly bright. It resembled, O lord, a she-snake of virulent
poison, frequently darting out her tongue. Raising that weapon he hurled
it at Satyasena in that encounter. That dart, O king, pierced the heart
of Satyasena in that battle and reduced it into a hundred fragments.
Deprived of his senses and life, he fell down upon the Earth from his
car. Beholding his brother slain, Sushena, insensate with rage, suddenly
made Nakula carless in that battle. Without losing a moment, he poured
his arrows over the son of Pandu fighting on foot. Seeing Nakula carless,
the mighty car-warrior Sutasoma, the son of Draupadi, rushed to that spot
for rescuing his sire in battle. Mounting then upon the car of Sutasoma,
Nakula, that hero of Bharata's race, looked beautiful like a lion upon a
mountain. Then taking up another bow, he fought with Sushena. Those two
great car-warriors, approaching each other, and shooting showers of
arrows, endeavoured to encompass each other's destruction. Then Sushena,
filled with rage, struck the son of Pandu with three shafts and Sutasoma
with twenty in the arms and the chest. At this, the impetuous Nakula, O
monarch, that slayer of hostile heroes, covered all the points of the
compass with arrows. Then taking up a sharp shaft endued with great
energy and equipped with a semi-circular head, Nakula sped it with great
force at Karna's son in that battle. With that arrow, O best of kings,
the son of Pandu cut off from Sushena's trunk the latter's head in the
very sight of all the troops. That feat seemed exceedingly wonderful.
Thus slain by the illustrious Nakula, Karna's son fell down like a lofty
tree on the bank of a river thrown down by the current of the stream.
Beholding the slaughter of Karna's sons and the prowess of Nakula, thy
army, O bull of Bharata's race, fled away in fear. Their commander,
however, the brave and valiant ruler of the Madras, that chastiser of
foes, then protected, O monarch, those troops in that battle. Rallying
his host, O king, Shalya stood fearlessly in battle, uttering loud
leonine roars and causing his bow to twang fiercely. Then thy troops, O
king, protected in battle by that firm bowman, cheerfully proceeded
against the foe once more from every side. Those high-souled warriors,
surrounding that great bowman, the ruler of the Madras, stood, O king,
desirous of battling on every side. Then Satyaki, and Bhimasena, and
those two Pandavas, the twin sons of Madri, placing that chastiser of
foes and abode of modesty, Yudhishthira, at their head, and surrounding
him on all sides in that battle, uttered leonine roars. And those heroes
also caused a loud whizz with the arrows they shot and frequently
indulged in diverse kinds of shouts. Smilingly, all thy warriors, filled
with rage, speedily encompassed the ruler of the Madras and stood from
desire of battle. Then commenced a battle, inspiring the timid with fear,
between thy soldiers and the enemy, both of whom made death their goal.
That battle between fearless combatants, enhancing the population of
Yama's kingdom, resembled, O monarch, that between the gods and the
Asuras in days of yore. Then the ape-bannered son of Pandu, O king,
having slaughtered the Samsaptakas in battle, rushed against that portion
of the Kaurava army. Smiling, all the Pandavas, headed by Dhrishtadyumna,
rushed against the same division, shooting showers of keen arrows.
Overwhelmed by the Pandavas, the Kaurava host became stupefied. Indeed,
those divisions then could not discern the cardinal point from the
subsidiary points of the compass. Covered with keen arrows sped by the
Pandavas, the Kaurava army, deprived of its foremost warriors, wavered
and broke on all sides. Indeed, O Kaurava, that host of thine began to be
slaughtered by the mighty car-warriors of the Pandavas. Similarly, the
Pandava host, O king, began to be slaughtered in hundreds and thousands
in that battle by thy sons on every side with their arrows. While the two
armies, exceedingly excited, were thus slaughtering each other, they
became much agitated like two streams in the season of rains. During the
progress of that dreadful battle, O monarch, a great fear entered the
hearts of thy warriors as also those of the Pandavas.'"



11

Sanjaya said, "When the troops, slaughtered by one another, were thus
agitated, when many of the warriors fled away and the elephants began to
utter loud cries, when the foot-soldiers in that dreadful battle began to
shout and wail aloud, when the steeds, O king, ran in diverse directions,
when the carnage became awful, when a terrible destruction set in of all
embodied creatures, when weapons of various kinds fell or clashed with
one another, when cars and elephants began to be mangled together, when
heroes felt great delight and cowards felt their fears enhanced, when
combatants encountered one another from desire of slaughter, on that
awful occasion of the destruction of life, during the progress of that
dreadful sport, that is, of that awful battle that enhanced the
population of Yama's kingdom, the Pandavas slaughtered thy troops with
keen shafts, and, after the same manner, thy troops slew those of the
Pandavas.

During that battle inspiring the timid with terror, indeed, during the
progress of the battle as it was fought on that morning about the hour of
sunrise, the Pandava heroes of good aim, protected by the high-souled
Yudhishthira, fought with thy forces, making death itself their goal. The
Kuru army, O thou of the race of Kuru, encountering the proud Pandavas
endued with great strength, skilled in smiting, and possessed of sureness
of aim, became weakened and agitated like a herd of she-deer frightened
at a forest conflagration.

Beholding that army weakened and helpless like a cow sunk in mire,
Shalya, desirous of rescuing it, proceeded against the Pandava army.
Filled with rage, the ruler of the Madras, taking up an excellent bow,
rushed for battle against the Pandava foes. The Pandavas also, O monarch,
in that encounter, inspired with desire of victory, proceeded against the
ruler of the Madras and pierced him with keen shafts. Then the ruler of
the Madras, possessed of great strength, afflicted that host with showers
of keen arrows in the very sight of king Yudhishthira the just.

At that time diverse portents appeared to the view. The Earth herself,
with her mountains, trembled, making a loud noise. Meteors, with keen
points bright as those of lances equipped with handles, piercing the air,
fell upon the Earth from the firmament. Deer and buffaloes and birds, O
monarch, in large numbers, placed thy army to their right, O king. The
planets Venus and Mars, in conjunction with Mercury, appeared at the rear
of the Pandavas and to the front of all the (Kaurava) lords of Earth.
Blazing flames seemed to issue from the points of weapons, dazzling the
eyes (of the warriors). Crows and owls in large numbers perched upon the
heads of the combatants and on the tops of their standards. Then a fierce
battle took place between the Kaurava and the Pandava combatants,
assembled together in large bodies. Then, O king, the Kauravas, mustering
all their divisions, rushed against the Pandava army. Of soul incapable
of being depressed, Shalya then poured dense showers of arrows on
Yudhishthira, the son of Kunti like the thousand-eyed Indra pouring rain
in torrents. Possessed of great strength, he pierced Bhimasena, and the
five sons of Draupadi and Dhristadyumna, the two sons of Madri by Pandu,
and the grandson of Sini, and Shikhandi also, each with ten arrows
equipped with wings of gold and whetted on stone. Indeed, he began to
pour his arrows like Maghavat (Indra) pouring rain at the close of the
summer season. Then the Prabhadrakas, O king, and the Somakas, were seen
felled or falling by thousands, in consequence of Shalya's arrows.
Multitudinous as swarms of bees or flights of locusts, the shafts of
Shalya were seen to fall like thunderbolts from the clouds. Elephants and
steeds and foot-soldiers and car-warriors, afflicted with Shalya's
arrows, fell down or wandered or uttered loud wails. Infuriate with rage
and prowess, the ruler of the Madras shrouded his foes in that battle
like Destroyer at the end of the Yuga. The mighty ruler of the Madras
began to roar aloud like the clouds. The Pandava army, thus slaughtered
by Shalya, ran towards Yudhishthira, the son of Kunti (for protection).
Possessed of great lightness of hand, Shalya, having in that battle
crushed them with whetted arrows, began to afflict Yudhishthira with a
dense shower of shafts. Beholding Shalya impetuously rushing towards him
with horsemen and foot-soldiers, king Yudhishthira, filled with wrath,
checked him with keen shafts, even as an infuriate elephant is checked
with iron-hooks. Then Shalya sped a terrible arrow at Yudhishthira that
resembled a snake of virulent poison. Piercing through the high-souled
son of Kunti, that arrow quickly fell down upon the Earth. Then
Vrikodara, filled with wrath, pierced Shalya with seven arrows, and
Sahadeva pierced him with five, and Nakula with ten. The (five) sons of
Draupadi poured upon that foe-slaying hero, the impetuous Artayani
(Shalya), showers of arrows like a mass of clouds pouring rain upon a
mountain. Beholding Shalya struck by the Parthas on every side, both
Kritavarma and Kripa rushed in wrath towards that spot. Uluka also of
mighty energy, and Shakuni the son of Subala, and the mighty car-warrior
Ashvatthama with smiles on his lips, and all thy sons protected Shalya by
every means in that battle. Piercing Bhimasena with three arrows,
Kritavarma, shooting a dense shower of shafts, checked that warrior who
then seemed to be the embodiment of wrath. Excited with rage, Kripa
struck Dhrishtadyumna with many arrows. Shakuni proceeded against the
sons of Draupadi, and Ashvatthama against the twins. That foremost of
warriors, Duryodhana, possessed of fierce energy, proceeded, in that
battle, against Keshava and Arjuna, and endued with might, he struck them
both with many arrows. Thus hundreds of combats, O monarch, that were
fierce and beautiful, took place between thy men and the enemy, on
diverse parts of the field. The chief of the Bhojas then slew the brown
steeds of Bhimasena's car in that encounter. The steedless son of Pandu,
alighting from his car, began to fight with his mace, like the Destroyer
himself with his uplifted bludgeon. The ruler of the Madras then slew the
steeds of Sahadeva before his eyes. Then Sahadeva slew Shalya's son with
his sword. The preceptor Gautama (Kripa) once more fearlessly fought with
Dhrishtadyumna, both exerting themselves with great care. The preceptor's
son Ashvatthama, without much wrath and as if smiling in that battle,
pierced each of the five heroic sons of Draupadi with ten arrows. Once
more the steeds of Bhimasena were slain in that battle. The steedless son
of Pandu, quickly alighting from his car, took up his mace like the
Destroyer taking his bludgeon. Excited with wrath, that mighty hero
crushed the steeds and the car of Kritavarma. Jumping down from his
vehicle, Kritavarma then fled away. Shalya also, excited with rage, O
king, slaughtered many Somakas and Pandavas, and once more afflicted
Yudhishthira with many keen shafts. Then the valiant Bhima, biting his
nether lip, and infuriate with rage, took up his mace in that battle, and
aimed it at Shalya for the latter's destruction. Resembling the very
bludgeon of Yama, impending (upon the head of the foe) like kala-ratri
(Death Night), exceedingly destructive of the lives of elephants and
steeds and human beings, twined round with cloth of gold, looking like a
blazing meteor, equipped with a sling, fierce as a she-snake, hard as
thunder, and made wholly of iron, smeared with sandal-paste and other
unguents like a desirable lady, smutted with marrow and fat and blood,
resembling the very tongue of Yama, producing shrill sounds in
consequence of the bells attached to it, like unto the thunder of Indra,
resembling in shape a snake of virulent poison just freed from its
slough, drenched with the juicy secretions of elephants, inspiring
hostile troops with terror and friendly troops with joy, celebrated in
the world of men, and capable of riving mountain summits, that mace, with
which the mighty son of Kunti had in Kailasa challenged the enraged Lord
of Alaka, the friend of Maheshvara, that weapon with which Bhima, though
resisted by many, had in wrath slain a large number of proud Guhyakas
endued with powers of illusion on the breasts of Gandhamadana for the
sake of procuring Mandara flowers for doing what was agreeable to
Draupadi, uplifting that mace which was rich with diamonds and jewels and
gems and possessed of eight sides and celebrated as Indra's thunder, the
mighty-armed son of Pandu now rushed against Shalya. With that mace of
awful sound, Bhima, skilled in battle, crushed the four steeds of Shalya
that were possessed of great fleetness. Then the heroic Shalya, excited
with wrath in that battle, hurled a lance at the broad chest of Bhima and
uttered a loud shout. That lance, piercing through the armour of Pandu's
son, presented into his body. Vrikodara, however, fearlessly plucking out
the weapon, pierced therewith the driver of Shalya in the chest. His
vitals pierced, the driver, vomiting blood, fell down with agitated
heart. At this, the ruler of the Madras came down from his car and
cheerlessly gazed at Bhima. Beholding his own feat thus counteracted,
Shalya became filled with wonder. Of tranquil soul, the ruler of the
Madras took up his mace and began to cast his glances upon his foe.
Beholding that terrible feat of his in battle, the Parthas, with cheerful
hearts, worshipped Bhima who was incapable of being tired with exertion.'"



12

"Sanjaya said, 'Seeing his driver fallen, Shalya, O king, quickly took up
his mace made wholly of iron and stood immovable as a bull. Bhima,
however, armed with his mighty mace, rushed impetuously towards Shalya
who then looked like the blazing Yuga-fire, or the Destroyer armed with
the noose, or the Kailasa mountain with its formidable crest, or Vasava
with his thunder, or Mahadeva with his trident, or an infuriate elephant
in the forest. At that time the blare of thousands of conchs and trumpets
and loud leonine roars arose there, enhancing the delight of heroes. The
combatants of both armies, looking at those two foremost of warriors from
every side, applauded them both, saying, "Excellent, Excellent! Save the
ruler of the Madras, or Rama, that delighter of the Yadus, there is none
else that can venture to endure the impetuosity of Bhima in battle.
Similarly, save Bhima, there is no other warrior that can venture to
endure the force of the mace of the illustrious king of the Madras in
battle." Those two combatants then, Vrikodara and the ruler of the
Madras, roaring like bulls, careered in circles, frequently jumping up in
the air. In that encounter between those two lions among men, no
difference could be noticed between them either in respect of their
careering in circles or of their wielding the mace. The mace of Shalya,
wrapped round with a resplendent cloth of gold that looked like a sheet
of fire, inspired the spectators with dread. Similarly, the mace of the
high-souled Bhima, as the latter careered in circles, looked like
lightning in the midst of the clouds. Struck by the ruler of the Madras
with his mace, the mace of Bhima, O king, produced sparks of fire in the
welkin which thereupon seemed to be ablaze. Similarly, struck by Bhima
with his mace, the mace of Shalya produced a shower of blazing coals
which seemed exceedingly wonderful. Like two gigantic elephants striking
each other with their tusks, or two huge bulls striking each other with
their horns, those two heroes began to strike each other with their
foremost of maces, like a couple of combatants striking each other with
iron bound clubs. Their limbs being struck with each other's mace, they
soon became bathed in blood and looked handsomer in consequence like two
flowering Kinsukas. Struck by the ruler of the Madras on both his left
and right, the mighty-armed Bhimasena stood immovable like a mountain.
Similarly, though struck repeatedly with the force of Bhima's mace,
Shalya, O king, moved not, like a mountain assailed by an elephant with
his tusks. The noise made by the blows of the maces of those two lions
among men was heard on all sides like successive peals of thunder. Having
ceased for a moment, those two warriors of great energy once more began,
with uplifted maces, to career in closer circles. Once more the clash
took place between those two warriors of superhuman feats, each having
advanced towards the other by eight steps, and each assailing the other
with his uplifted iron club. Then, wishing to get at each other, they
once more careered in circles. Both accomplished (in the use of the mace)
they began to display their superiority of skill. Uplifting their
terrible weapons, they then again struck each other like mountains
striking each other with their crests at the time of an earthquake.
Exceedingly crushed with each other's mace in consequence of each other's
strength, both those heroes fell down at the same time like a couple of
poles set up for Indra's worship. The brave combatants then of both
armies, at that sight, uttered cries of "Oh!" and "Alas!" Struck with
great force in their vital limbs, both of them had become exceedingly
agitated. Then the mighty Kripa, taking up Shalya, that bull among the
Madras, on his own car, quickly bore him away from the field of battle.
Within, however, the twinkling of an eye, Bhimasena, rising up, and still
reeling as if drunk, challenged, with uplifted mace, the ruler of the
Madras. Then the heroic warriors of thy army, armed with diverse weapons,
fought with the Pandavas, causing diverse musical instruments to be blown
and beat. With uplifted arms and weapons and making a loud noise, O
monarch, thy warriors headed by Duryodhana rushed against the Pandavas.
Beholding the Kaurava host, the sons of Pandu, with leonine roars, rushed
against those warriors headed by Duryodhana. Then thy son, O bull of
Bharata's race, singling out Chekitana amongst those rushing heroes,
pierced him deeply with a lance in the chest. Thus assailed by thy son,
Chekitana fell down on the terrace of his car, covered with blood, and
overcome with a deep swoon. Beholding Chekitana slain, the great
car-warriors among the Pandavas incessantly poured their arrowy showers
(upon the Kauravas). Indeed, the Pandavas, inspired with desire of
victory, O monarch, careered beautifully on all sides amongst thy
divisions. Kripa, and Kritavarma, and the mighty son of Subala, placing
the ruler of the Madras before them, fought with king Yudhishthira the
just. Duryodhana, O monarch, fought with Dhrishtadyumna, the slayer of
Bharadwaja's son, that hero endued with abundant energy and prowess.
3,000 cars, O king, despatched by thy son and headed by Drona's son,
battled with Vijaya (Arjuna). All those combatants, O king, had firmly
resolved to win victory and had cast off fear with life itself. Indeed, O
king, thy warriors penetrated into the midst of the Pandava army like
swans into a large lake. A fierce battle then took place between the
Kurus and the Pandavas, the combatants being actuated with the desire of
slaughtering one another and deriving great pleasure from giving and
receiving blows. During the progress, O king, of that battle which was
destructive of great heroes, an earthly dust, terrible to behold, was
raised by the wind. From only the names we heard (of the Pandava
warriors) that were uttered in course of that battle and from those (of
the Kuru warriors) that were uttered by the Pandavas, we knew the
combatants that fought with one another fearlessly. That dust, however, O
tiger among men, was soon dispelled by the blood that was shed, and all
the points of the compass became once more clear when that dusty darkness
was driven away. Indeed, during the progress of that terrible and awful
battle, no one among either thy warriors or those of the foe, turned his
back. Desirous of attaining to the regions of Brahman and longing for
victory by fair fight, the combatants displayed their prowess, inspired
with the hope of heaven. For paying off the debt they owed to their
masters on account of the sustenance granted by the latter, or firmly
resolved to accomplish the objects of their friends and allies, the
warriors, with hearts fixed on heaven, fought with one another on that
occasion. Shooting and hurling weapons of diverse kinds, great
car-warriors roared at or smote one another. "Slay, pierce, seize,
strike, cut off!" These were the words that were heard in that battle,
uttered by the warriors and those of the foe. Then Shalya, O monarch,
desirous of slaying him, pierced king Yudhishthira the just, that mighty
car-warrior with many sharp arrows. Conversant with what are the vital
limbs of the body, the son of Pritha, however, O monarch, with the
greatest ease, struck the ruler of the Madras with four and ten
cloth-yard shafts, aiming at the latter's vital limbs. Resisting the son
of Pandu with his shafts, Shalya of great fame, filled with rage and
desirous of slaying his adversary, pierced him in that battle with
innumerable arrows equipped with Kanka feathers. Once more, O monarch, he
struck Yudhishthira with a straight shaft in the very sight of all the
troops. King Yudhishthira the just, possessed of great fame and filled
with rage, pierced the ruler of the Madras with many keen arrows equipped
with feathers of Kankas and peacocks. The mighty car-warrior then pierced
Candrasena with seventy arrows and Shalya's driver with nine, and
Drumasena with four and sixty. When the two protectors of his car-wheels
were (thus) slain by the high-souled son of Pandu, Shalya, O king, slew
five and twenty warriors among the Cedis. And he pierced Satyaki with
five and twenty keen arrows, and Bhimasena with seven, and the two sons
of Madri with a hundred, in that battle. While Shalya was thus careering
in that battle, that best of kings, the son of Pritha, sped at him many
shafts that resembled snakes of virulent poison. With a broad-headed
arrow, Yudhishthira the son of Kunti then cut off from his car the
standard top of his adversary as the latter stood in his front. We saw
the standard of Shalya, which was thus cut off by the son of Pandu in
that great battle, fall down like a riven mountain summit. Seeing his
standard fallen and observing the son of Pandu standing before him, the
ruler of the Madras became filled with rage and shot showers of shafts.
That bull amongst Kshatriyas, Shalya of immeasurable soul, poured over
the Kshatriyas in that battle dense showers of arrows like the deity of
the clouds pouring torrents of rain. Piercing Satyaki and Bhimasena and
the twin sons of Madri by Pandu, each with five arrows, he afflicted
Yudhishthira greatly. We then, O monarch, beheld a net of arrows spread
before the chest of Pandu's son like a mass of risen clouds. The mighty
car-warrior Shalya, in that battle, filled with rage, shrouded
Yudhishthira with straight shafts. At this, king Yudhishthira afflicted
with those showers of shafts, felt himself deprived of his prowess, even
as the Asura Jambha had become before the slayer of Vritra.'"



13

"Sanjaya said, 'When king Yudhishthira the just was thus afflicted by the
ruler of Madras, Satyaki and Bhimasena and the two sons of Madri by
Pandu, encompassing Shalya with their cars, began to afflict him in that
battle. Beholding the unsupported Shalya thus afflicted by those great
car-warriors (and seeing him successfully repel those attacks), loud
sounds of applause were heard, and the Siddhas (who witnessed the
encounter) became filled with delight. The ascetics, assembled together
(for witnessing the battle), declared it to be wonderful. Then Bhimasena
in that encounter, having pierced Shalya who had become (as his name
implied) an irresistible dart in prowess, with one arrow, next pierced
him with seven. Satyaki, desirous of rescuing the son of Dharma, pierced
Shalya with a hundred arrows and uttered a loud leonine roar. Nakula
pierced him with five arrows, and Sahadeva with seven; the latter then
once more pierced him with as many. The heroic ruler of the Madras,
struggling carefully in that battle, thus afflicted by those mighty
car-warriors, drew a formidable bow capable of bearing a great strain and
of imparting great force to the shafts sped from it, and pierced Satyaki,
O sire, with five and twenty shafts and Bhima with three and seventy and
Nakula with seven. Then cutting off with a broad-headed arrow the bow,
with shaft fixed on the string of Sahadeva, he pierced Sahadeva himself,
in that battle, with three and seventy shafts. Sahadeva then, stringing
another bow, pierced his maternal uncle of great splendour with five
shafts that resembled snakes of virulent poison or blazing fire. Filled
with great rage, he then struck his adversary's driver with a straight
shaft in that battle and then Shalya himself once more with three. Then
Bhimasena pierced the ruler of the Madras with seventy arrows, and
Satyaki pierced him with nine, and king Yudhishthira with sixty. Thus
pierced, O monarch, by those mighty car-warriors, blood began to flow
from Shalya's body, like crimson streams, running down the breast of a
mountain of red chalk. Shalya, however, quickly pierced in return each of
those great bowmen with five arrows, O king, which feat seemed
exceedingly wonderful. With another broad-headed arrow, that mighty
car-warrior then, O sire, cut off the stringed bow of Dharma's son in
that encounter. Taking up another bow, that great car-warrior, the son of
Dharma, covered Shalya, his steeds, and driver, and standard, and car,
with many arrows. Thus shrouded in that battle by the son of Dharma with
his shafts, Shalya struck the former with ten keen arrows. Then Satyaki,
filled with rage upon beholding the son of Dharma thus afflicted with
shafts, checked the heroic ruler of the Madras with clouds of arrows. At
this, Shalya cut off with a razor-faced arrow the formidable bow of
Satyaki, and pierced each of the other Pandava warriors with three
arrows. Filled with rage, O monarch, Satyaki of unbaffled prowess then
hurled at Shalya a lance equipped with a golden staff and decked with
many jewels and gems. Bhimasena sped at him a cloth-yard shaft that
looked like a blazing snake; Nakula hurled at him a dart, Sahadeva an
excellent mace, and the son of Dharma a Sataghni impelled by the desire
of despatching him. The ruler of the Madras, however, quickly baffled in
that battle all those weapons, hurled from the arms of those five
warriors at him, as these coursed towards his car. With a number of
broad-headed arrows Shalya cut off the lance hurled by Satyaki. Possessed
of valour and great lightness of hand, he cut off into two fragments the
gold-decked shaft sped at him by Bhima. He then resisted with clouds of
shafts the terrible dart, equipped with a golden handle, that Nakula had
sped at him and the mace also that Sahadeva had thrown. With a couple of
other arrows, O Bharata, he cut off the Sataghni sped at him by the king,
in the very sight of the sons of Pandu, and uttered a loud leonine roar.
The grandson of Sini, however, could not endure the defeat of his weapon
in that battle. Insensate with rage, Satyaki took up another bow and
pierced the ruler of the Madras with two shafts and his driver with
three. At this, Shalya, O monarch, excited with rage, deeply pierced all
of them with ten arrows, like persons piercing mighty elephants with
sharp-pointed lances. Thus checked in that battle by the ruler of the
Madras, O Bharata, those slayers of foes became unable to stay in front
of Shalya. King Duryodhana, beholding the prowess of Shalya, regarded the
Pandavas, the Pancalas, and the Srinjayas as already slain. Then, O king,
the mighty-armed Bhimasena, possessed of great prowess and mentally
resolved to cast off his life-breaths, encountered the ruler of the
Madras. Nakula and Sahadeva and Satyaki of great might, encompassing
Shalya, shot their arrows at him from every side. Though encompassed by
those four great bowmen and mighty car-warriors among the Pandavas, the
valiant ruler of the Madras still fought with them. Then, O king, the
royal son of Dharma, in that dreadful battle, quickly cut off with a
razor-headed arrow one of the protectors of Shalya's car-wheels. When
that brave and mighty car-warrior, that protector of Shalya's car-wheel,
was thus slain, Shalya of great strength covered the Pandava troops with
showers of arrows. Beholding his troops shrouded with arrows, O monarch,
in that battle, king Yudhishthira the just began to reflect in this
strain, "Verily, how shall those grave words of Madhava become true? I
hope, the rider of the Madras, excited with rage, will not annihilate my
army in battle.' Then the Pandavas, O elder brother of Pandu
(Dhritarashtra), with cars and elephants and steeds, approached the ruler
of the Madras and began to afflict him from every side. Like the wind
dispersing mighty masses of clouds, the king of the Madras, in that
battle, dispersed that risen shower of arrows and diverse other kinds of
weapons in profusion. We then beheld the downpour of gold-winged arrows
shot by Shalya coursing through the welkin like a flight of locusts.
Indeed, those arrows shot by the ruler of the Madras from the van of
battle were seen to fall like swarms of birds. With the gold-decked
shafts that issued from the bow of the Madra king, the welkin, O monarch,
became so filled that there was not an inch of empty space. When a thick
gloom appeared, caused by the arrows shot by the mighty ruler of the
Madras owing to his extreme lightness of hands in that dreadful battle,
and when they beheld the vast host of the Pandavas thus agitated by that
hero, the gods and the Gandharvas became filled with great wonder.
Afflicting with vigour all the Pandava warriors with his shafts from
every side, O sire, Shalya shrouded king Yudhishthira the just and roared
repeatedly like a lion. The mighty car-warriors of the Pandavas, thus
shrouded by Shalya in that battle, became unable to proceed against that
great hero for fighting with him. Those, however, amongst the Pandavas,
that had Bhimasena at their head and that were led by king Yudhishthira
the just, did not fly away from that ornament of battle, the brave
Shalya.'"



14

"Sanjaya said, 'Meanwhile Arjuna, in that battle, pierced with many
arrows by the son of Drona as also by the latter's followers, the heroic
and mighty car-warriors among the Trigartas, pierced Drona's son in
return with three shafts, and each of the other warriors with two. Once
again, the mighty-armed Dhananjaya covered his enemies with showers of
shafts. Though struck with keen arrows and though they looked like
porcupines in consequence of those arrows sticking to their limbs, still
thy troops, O bull of Bharata's race, fled not from Partha in that
battle. With Drona's son at their head, they encompassed that mighty
car-warrior and fought with him, shooting showers of shafts. The
gold-decked arrows, O king, shot by them, speedily filled the terrace of
Arjuna's car. Beholding those two great bowmen, those two foremost of all
warriors, the two Krishnas, covered with arrows, those invincible
(Kaurava) combatants became filled with delight. Indeed, at that time,
the Kuvara, the wheels, the shaft, the traces, the yoke, and the
Anukarsha, O lord, of Arjuna's car, became entirely enveloped with
arrows. The like of what thy warriors then did unto Partha had never
before, O king, been either seen or heard. That car looked resplendent
with those keen arrows of beautiful wings like a celestial vehicle
blazing with hundreds of torches dropped on the Earth. Then Arjuna, O
monarch, covered that hostile division with showers of straight shafts
like a cloud pouring torrents of rain on a mountain. Struck in that
battle with arrows inscribed with Partha's name, those warriors,
beholding that state of things, regarded the field of battle to be full
of Parthas. Then the Partha-fire, having for its wonderful flames and the
loud twang of Gandiva for the wind that fanned it, began to consume the
fuel constituted by thy troops. Then, O Bharata, heaps of fallen wheels
and yokes, of quivers, of banners and standards, with the vehicles
themselves that bore them, of shafts and Anukarshas and Trivenus, of
axles and traces and goads, of heads of warriors decked with earrings and
headgears, of arms, O monarch, and thighs in thousands of umbrellas along
with fans, and of diadems and crowns, were seen along the tracks of
Partha's car. Indeed, along the track of the angry Partha's car, O
monarch, the ground, miry with blood, became impassable, O chief of the
Bharatas, like the sporting ground of Rudra. The scene inspired the timid
with fear and the brave with delight. Having destroyed 2,000 cars with
their fences, that scorcher of foes, Partha, looked like a smokeless fire
with blazing flames. Indeed, even as the illustrious Agni when he blazes
forth (at the end of the Yuga) for destroying the mobile and the immobile
universe, even so looked, O king, the mighty car-warrior Partha.
Beholding the prowess of Pandu's son in that battle, the son of Drona, on
his car equipped with many banners, endeavoured to check him. Those two
tigers among men, both having white steeds yoked unto their vehicles and
both regarded as the foremost of car-warriors, quickly encountered each
other, each desirous of slaying the other. The arrowy showers shot by
both became exceedingly terrible and were as dense, O bull of Bharata's
race, as the torrents of rain poured by two masses of clouds at the close
of summer. Each challenging the other, those two warriors mangled each
other with straight shafts in that battle, like a couple of bulls tearing
each other with their horns. The battle between them, O king, was fought
equally for a long while. The clash of weapons became terrific. The son
of Drona then, O Bharata, pierced Arjuna with a dozen gold-winged arrows
of great energy and Vasudeva with ten. Having shown for a short while
some regard for the preceptor's son in that great battle, Vibhatsu then,
smiling the while, stretched his bow Gandiva with force. Soon, however,
the mighty car-warrior Savyasaci (Arjuna) made his adversary steedless
and driverless and carless, and without putting forth much strength
pierced him with three arrows. Staying on that steedless car, Drona's
son, smiling the while, hurled at the son of Pandu a heavy mallet that
looked like a dreadful mace with iron-spikes. Beholding that weapon,
which was decked with cloth of gold, coursing towards him, the heroic
Partha, that slayer of foes, cut it off into seven fragments. Seeing his
mallet cut off, Drona's son of great wrath took up a terrible mace
equipped with iron spikes and looking like a mountain summit.
Accomplished in battle, the son of Drona hurled it then at Partha.
Beholding that spiked mace coursing towards him like the Destroyer
himself in rage, Pandu's son Arjuna quickly cut it off with five
excellent shafts. Cut off with Partha's shafts in that great battle, that
weapon fell down on the Earth, riving the hearts, as it were, O Bharata,
of the (hostile) kings. The son of Pandu then pierced Drona's son with
three other shafts. Though deeply pierced by the mighty Partha, Drona's
son, however, of great might, relying upon his own manliness, showed no
sign of fear or agitation. That great car-warrior, the son of Drona,
then, O king, shrouded Suratha (the Pancala) with showers of shafts
before the eyes of all the Kshatriyas. At this, Suratha, that great
car-warrior among the Pancalas, in that battle, riding upon his car whose
rattle was as deep as the roar of the clouds rushed against the son of
Drona. Drawing his foremost of bows, firm and capable of bearing a great
strain, the Pancala hero covered Ashvatthama with arrows that resembled
flames of fire or snakes of virulent poison. Seeing the great car-warrior
Suratha rushing towards him in wrath, the son of Drona became filled with
rage like a snake struck with a stick. Furrowing his brow into three
lines, and licking the corners of his mouth with his tongue, he looked at
Suratha in rage and then rubbed his bow-string and sped a keen cloth-yard
shaft that resembled the fatal rod of Death. Endued with great speed,
that shaft pierced the heart of Suratha and passing out entered the
Earth, riving her through, like the thunderbolt of Shakra hurled from the
sky. Struck with that shaft, Suratha fell down on the Earth like a
mountain summit riven with thunder. After the fall of that hero, the
valiant son of Drona, that foremost of car-warriors speedily mounted upon
the vehicle of his slain foe. Then, O monarch, that warrior, invincible
in battle, the son of Drona, well-equipped with armour and weapons, and
supported by the Samsaptakas, fought with Arjuna. That battle, at the
hour of noon, between one and the many, enhancing the population of
Yama's domains, became exceedingly fierce. Wonderful was the sight that
we then beheld, for, noticing the prowess of all those combatants,
Arjuna, alone and unsupported, fought with his foes at the same time. The
encounter was exceedingly fierce that thus took place between Arjuna and
his enemies, resembling that between Indra, in days of yore, and the vast
host of the Asuras.'"



15

"Sanjaya said, 'Duryodhana, O king, and Dhrishtadyumna, the son of
Prishata, fought a fierce battle, using arrows and darts in profusion.
Both of them, O monarch, shot showers of arrows like showers of rain
poured by the clouds in the rainy season. The (Kuru) king, having pierced
with five arrows the slayer of Drona, Prishata's son of fierce shafts,
once more pierced him with seven arrows. Endued with great might and
steady prowess, Dhrishtadyumna, in that battle, afflicted Duryodhana with
seventy arrows. Beholding the king thus afflicted, O bull of Bharata's
race, his uterine brothers, accompanied by a large force, encompassed the
son of Prishata. Surrounded by those Atirathas on every side, the Pancala
hero, O king, careered in that battle, displaying his quickness in the
use of weapons. Shikhandi, supported by the Prabhadrakas, fought with two
Kuru bowmen, Kritavarma and the great car-warrior Kripa. Then also, O
monarch, that battle became fierce and awful since the warriors were all
resolved to lay down their lives and since all of them fought, making
life the stake. Shalya, shooting showers of shafts on all sides,
afflicted the Pandavas with Satyaki and Vrikodara amongst them. With
patience and great strength, O monarch, the king of the Madras at the
same time fought with the twins (Nakula and Sahadeva), each of whom
resembled the Destroyer himself in prowess. The great car-warriors among
the Pandavas who were mangled in that great battle with the shafts of
Shalya, failed to find a protector. Then the heroic Nakula, the son of
Madri, seeing king Yudhishthira the just greatly afflicted, rushed with
speed against his maternal uncle. Shrouding Shalya in that battle (with
many arrows), Nakula, that slayer of hostile heroes, smiling the while,
pierced him in the centre of the chest with ten arrows, made entirely of
iron, polished by the hands of the smith, equipped with wings of gold,
whetted on stone, and propelled from his bow with great force. Afflicted
by his illustrious nephew, Shalya afflicted his nephew in return with
many straight arrows. Then king Yudhishthira, and Bhimasena, and Satyaki,
and Sahadeva, the son of Madri, all rushed against the ruler of the
Madras. The vanquisher of foes, the generalissimo of the Kuru army,
received in that battle all those heroes that rushed towards him quickly,
filling the cardinal and the subsidiary points of the compass with the
rattle of their cars and causing the Earth to tremble therewith. Piercing
Yudhishthira with three arrows and Bhima with seven, Shalya pierced
Satyaki with a hundred arrows in that battle and Sahadeva with three.
Then the ruler of the Madras, O sire, cut off, with a razor-headed arrow,
the bow with arrow fixed on it of the high-souled Nakula. Struck with
Shalya's shafts, that bow broke into pieces. Taking up another bow,
Madri's son, that great car-warrior quickly covered the ruler of the
Madras with winged arrows. Then Yudhishthira and Sahadeva, O sire, each
pierced the ruler of the Madras with ten arrows in the chest. Bhimasena
and Satyaki, rushing at the ruler of the Madras, both struck him with
arrows winged with Kanka feathers, the former with sixty, and the latter
with nine. Filled with rage at this, the ruler of the Madras pierced
Satyaki with nine arrows and once again with seventy straight shafts.
Then, O sire, he cut off at the handle the bow, with arrow fixed on it,
of Satyaki and then despatched the four steeds of the latter to Yama's
abode. Having made Satyaki carless, that mighty car-warrior, the ruler of
the Madras, struck him with a hundred arrows from every side. He next
pierced two angry sons of Madri, and Bhimasena the son of Pandu, and
Yudhishthira, O thou of Kuru's race, with ten arrows each. The prowess
that we then beheld of the ruler of the Madras was exceedingly wonderful,
since the Parthas, even unitedly, could not approach him in that battle.
Riding then upon another car, the mighty Satyaki, of prowess incapable of
being baffled, beholding the Pandavas afflicted and succumbing to the
ruler of the Madras, rushed with speed against him. That ornament of
assemblies, Shalya, on his car, rushed against the car of Satyaki, like
one infuriate elephant against another. The collision that then took
place between Satyaki and the heroic ruler of the Madras, became fierce
and wonderful to behold, even like that which had taken place in days of
yore between the Asura Samvara and the chief of the celestials. Beholding
the ruler of the Madras staying before him in that battle, Satyaki
pierced him with ten arrows and said, "Wait, Wait!" Deeply pierced by
that high-souled warrior, the ruler of the Madras pierced Satyaki in
return with sharp shafts equipped with beautiful feathers. Those great
bowmen then, the Parthas, beholding the king of the Madras assailed by
Satyaki, quickly rushed towards him from desire of slaying that maternal
uncle of theirs. The encounter then that took place between those
struggling heroes, marked by a great flow of blood, became exceedingly
awful, like that which takes place between a number of roaring lions. The
struggle, O monarch, that took between them resembled that which takes
place between a number of roaring lions fighting with each other for
meat. With the dense showers of shafts shot by them, the Earth became
entirely enveloped, and the welkin also suddenly became one mass of
arrows. All around the field a darkness was caused by those arrows.
Indeed, with the shafts shot by those illustrious warriors, a shadow as
that of the clouds was caused there. Then, O king, with those blazing
shafts sped by the warriors, that were equipped with wings of gold and
that looked like snakes just freed from their sloughs, the points of the
compass seemed to be ablaze. That slayer of foes, Shalya, then achieved
the most wonderful feat, since that hero alone, and unsupported,
contended with many heroes in that battle. The Earth became shrouded with
the fierce shafts, equipped with feathers of Kankas and peacocks, that
fell, sped from the arms of the ruler of the Madras. Then, O king, we
beheld the car of Shalya careering in that dreadful battle like the car
of Shakra in days of yore on the occasion of the destruction of the
Asuras.'"



16

"Sanjaya said, 'Then, O lord, thy troops, with Shalya at their head, once
more rushed against the Parthas in that battle with great impetuosity.
Although afflicted, still these troops of thine, who were fierce in
battle, rushing against the Parthas, very soon agitated them in
consequence of their superior numbers. Struck by the Kurus, the Pandava
troops, in the very sight of the two Krishnas, stayed not on the field,
though sought to be checked by Bhimasena. Filled with rage at this,
Dhananjaya covered Kripa and his followers, as also Kritavarma, with
showers of shafts. Sahadeva checked Shakuni with all his forces. Nakula
cast his glances on the ruler of the Madras from one of his flanks. The
(five) sons of Draupadi checked numerous kings (of the Kuru army). The
Pancala prince Shikhandi resisted the son of Drona. Armed with his mace,
Bhimasena held the king in check, and Kunti's son Yudhishthira resisted
Shalya at the head of his forces. The battle then commenced once more
between those pairs as they stood, among thy warriors and those of the
enemy, none of whom had ever retreated from fight. We then beheld the
highly wonderful feat that Shalya achieved, since, alone, he fought with
the whole Pandava army. Shalya then, as he stayed in the vicinity of
Yudhishthira in that battle, looked like the planet Saturn in the
vicinity of the Moon. Afflicting the king with shafts that resembled
snakes of virulent poison, Shalya rushed against Bhima, covering him with
showers of arrows. Beholding that lightness of hand and that mastery over
weapons displayed by Shalya the troops of both the armies applauded him
highly. Afflicted by Shalya the Pandavas, exceedingly mangled, fled away,
leaving the battle, and disregarding the cries of Yudhishthira commanding
them to stop. While his troops were thus being slaughtered by the ruler
of the Madras, Pandu's son, king Yudhishthira the just, became filled
with rage. Relying upon his prowess, that mighty car-warrior began to
afflict the ruler of the Madras, resolved to either win the battle or
meet with death. Summoning all his brothers and also Krishna of Madhu's
race, he said unto them, "Bhishma, and Drona, and Karna, and the other
kings, that put forth their prowess for the sake of the Kauravas, have
all perished in battle. You all have exerted your valour according to
your courage and in respect of the shares allotted to you. Only one
share--mine--that is constituted by the mighty car-warrior Shalya,
remains. I desire to vanquish that ruler of the Madras today in battle.
Whatever wishes I have regarding the accomplishment of that task I will
now tell you. These two heroes, the two sons of Madravati, will become
the protectors of my wheels. They are counted as heroes incapable of
being vanquished by Vasava himself. Keeping the duties of a Kshatriya
before them, these two that are deserving of every honour and are firm in
their vows, will fight with their maternal uncle. Either Shalya will slay
me in battle or I will slay him. Blessed be ye. Listen to these true
words, you foremost of heroes in the world. Observant of Kshatriya
duties, I will fight with my maternal uncle, you lords of Earth, firmly
resolved to either obtain victory or be slain. Let them that furnish cars
quickly supply my vehicle, according to the rules of science, with
weapons and all kinds of implements in a larger measure than Shalya's.
The grandson of Sini will protect my right wheel, and Dhrishtadyumna my
left. Let Pritha's son Dhananjaya guard my rear today. And let Bhima,
that foremost of all wielders of weapons, fight in my front. I shall thus
be superior to Shalya in the great battle that will occur." Thus
addressed by the king, all his well-wishers did as they were requested.
Then the Pandava troops once more became filled with joy, especially the
Pancalas, the Somakas and the Matsyas. Having made that vow, the king
proceeded against the ruler of the Madras. The Pancalas then blew and
beat innumerable conchs and drums and uttered leonine roars. Endued with
great activity and filled with rage, they rushed, with loud shouts of
joy, against the ruler of the Madras, that bull among the Kurus. And they
caused the Earth to resound with the noise of the elephants' bells, and
the loud blare of conchs and trumpets. Then thy son and the valiant ruler
of the Madras, like the Udaya and the Asta hills, received those
assailants. Boasting of his prowess in battle, Shalya poured a shower of
arrows on that chastiser of foes, king Yudhishthira the just, like
Maghavat pouring rain. The high-souled king of the Kurus also having
taken up his beautiful bow displayed those diverse kinds of lessons that
Drona had taught him. And he poured successive showers of arrows
beautifully, quickly, and with great skill. As he careered in battle,
none could mark any lapses in him. Shalya and Yudhishthira, both endued
with great prowess in battle, mangled each other, like a couple of tigers
fighting for a piece of meat. Bhima was engaged with thy son, that
delighter in battle. The Pancala prince (Dhrishtadyumna), Satyaki, and
the two sons of Madri by Pandu, received Shakuni and the other Kuru
heroes around. In consequence of thy evil policy, O king, there again
occurred in that spot an awful battle between thy warriors and those of
the foe, all of whom were inspired with the desire of victory. Duryodhana
then, with a straight shaft, aiming at the gold-decked standard of Bhima,
cut off in that battle. The beautiful standard of Bhimasena, adorned with
many bells, fell down, O giver of honours. Once more the king, with a
sharp razor-faced arrow, cut off the beautiful bow of Bhima that looked
like the trunk of an elephant. Endued with great energy, the bowless
Bhima then, putting forth his prowess pierced the chest of thy son with a
dart. At this, thy son sat down on the terrace of his car. When
Duryodhana swooned away, Vrikodara once more, with razor-faced shaft, cut
off the head of his driver from his trunk. The steeds of Duryodhana's
car, deprived of their driver, ran wildly on all sides, O Bharata,
dragging the car after them, at which loud wails arose (in the Kuru
army). Then the mighty car-warrior Ashvatthama, and Kripa and Kritavarma,
followed that car, desirous of rescuing thy son. The (Kaurava) troops (at
sight of this) became exceedingly agitated. The followers of Duryodhana
became terrified. At that time, the wielder of Gandiva, drawing his bow,
began to slay them with his arrows. Then Yudhishthira, excited with rage,
rushed against the ruler of the Madras, himself urging his steeds white
as ivory and fleet as thought. We then saw something that was wonderful
in Yudhishthira, the son of Kunti, for though very mild and soft, he then
became exceedingly fierce. With eyes opened wide and body trembling in
rage, the son of Kunti cut off hostile warriors in hundreds and thousands
by means of his sharp shafts. Those amongst the soldiers against whom the
eldest Pandava proceeded, were overthrown by him, O king, like mountain
summits riven with thunder. Felling cars with steeds and drivers and
standards and throwing down car-warriors in large numbers, Yudhishthira,
without any assistance, began to sport there like a mighty wind
destroying masses of clouds. Filled with rage, he destroyed steeds with
riders and steeds without riders and foot-soldiers by thousands in that
battle, like Rudra destroying living creatures (at the time of the
universal dissolution). Having made the field empty by shooting his
shafts on all sides, Yudhishthira rushed against the ruler of the Madras
and said, "Wait, Wait!" Beholding the feats then of that hero of terrible
deeds, all thy warriors became inspired with fear. Shalya, however,
proceeded against him. Both of them filled with rage, blew their conchs.
Returning and challenging each other, each then encountered the other.
Then Shalya covered Yudhishthira with showers of arrows. Similarly, the
son of Kunti covered the ruler of the Madras with showers of arrows. Then
those two heroes, the ruler of the Madras and Yudhishthira, mangled in
that battle with each other's arrows and bathed in blood, looked like a
Salmali and a Kinsuka tree decked with flowers. Both possessed of
splendour and both invincible in battle, those two illustrious warriors
uttered loud roars. Beholding them both, the soldiers could not conclude
which of them would be victorious. Whether the son of Pritha would enjoy
the Earth, having slain Shalya, or whether Shalya having slain the son of
Pandu would bestow the Earth on Duryodhana, could not be ascertained, O
Bharata, by the warriors present there. King Yudhishthira, in course of
that battle, placed his foes to his right. Then Shalya shot a hundred
foremost of arrows at Yudhishthira. With another arrow of great
sharpness, he cut off the latter's bow. Taking up another bow,
Yudhishthira pierced Shalya with three hundred shafts and cut off the
latter's bow with a razor-faced arrow. The son of Pandu then slew the
four steeds of his antagonist with some straight arrows. With two other
very sharp shafts, he then cut off the two Parshni drivers of Shalya.
Then with another blazing, well-tempered and sharp shaft, he cut off the
standard of Shalya staying in his front. Then, O chastiser of foes, the
army of Duryodhana broke. The son of Drona, at this time, speedily
proceeded towards the ruler of the Madras who had been reduced to that
plight, and quickly taking him up on his own car, fled away quickly.
After the two had proceeded for a moment, they heard Yudhishthira roar
aloud. Stopping, the ruler of the Madras then ascended another car that
had been equipped duly. That best of cars had a rattle deep as the roar
of the clouds. Well furnished with weapons and instruments and all kinds
of utensils, that vehicle made the hair of foes stand on end.'"



17

"Sanjaya said, 'Taking up another bow that was very strong and much
tougher, the ruler of the Madras pierced Yudhishthira and roared like a
lion. Then that bull amongst Kshatriyas, of immeasurable soul, poured
upon all the Kshatriyas showers of arrows, even like the deity of the
clouds pouring rain in torrents. Piercing Satyaki with ten arrows and
Bhima with three and Sahadeva with as many, he afflicted Yudhishthira
greatly. And he afflicted all the other great bowmen with their steeds
and cars and elephants with many shafts like hunters afflicting elephants
with blazing brands. Indeed, that foremost of car-warriors destroyed
elephants and elephant-riders, horses and horsemen and cars and
car-warriors. And he cut off the arms of combatants with weapons in grasp
and the standards of vehicles, and caused the Earth to be strewn with
(slain) warriors like the sacrificial altar with blades of Kusa grass.
Then the Pandus, the Pancalas, and the Somakas, filled with rage,
encompassed that hero who was thus slaughtering their troops like
all-destroying Death. Bhimasena, and the grandson of Sini, and those two
foremost of men, the two sons of Madri, encompassed that warrior while he
was fighting with the (Pandava) king of terrible might. And all of them
challenged him to battle. Then those heroes, O king, having obtained the
ruler of the Madras, that foremost of warriors, in battle, checked that
first of men in that encounter and began to strike him with winged arrows
of fierce energy. Protected by Bhimasena, and by the two sons of Madri,
and by him of Madhu's race, the royal son of Dharma struck the ruler of
the Madras in the centre of the chest with winged arrows of fierce
energy. Then the car-warriors and other combatants of thy army, clad in
mail and equipped with weapons, beholding the ruler of the Madras
exceedingly afflicted with arrows in that battle, surrounded him on all
sides, at the command of Duryodhana. The ruler of the Madras at this time
quickly pierced Yudhishthira with seven arrows in that battle. The
high-souled son of Pritha, O king, in return, pierced his foe with nine
arrows in that dreadful encounter. Those two great car-warriors, the
ruler of the Madras and Yudhishthira, began to cover each other with
arrows, washed in oil and shot from their bowstrings stretched to their
ears. Those two best of kings, both endued with great strength, both
incapable of being defeated by foes, and both foremost of car-warriors,
watchful of each other's lapses, quickly and deeply pierced each other
with each other's shafts. The loud noise of their bows, bowstrings, and
palms resembled that of Indra's thunder as those high-souled warriors,
the brave ruler of the Madras and the heroic Pandava, showered upon each
other their numberless arrows. They careered on the field of battle like
two young tigers in the deep forest fighting for a piece of meat.
Swelling with pride of prowess, they mangled each other like a couple of
infuriate elephants equipped with powerful tusks. Then the illustrious
ruler of the Madras, endued with fierce impetuosity, putting forth his
vigour, pierced the heroic Yudhishthira of terrible might in the chest
with shaft possessed of the splendour of fire or the sun. Deeply pierced,
O king, that bull of Kuru's race, the illustrious Yudhishthira, then
struck the ruler of the Madras with a well-shot shaft and became filled
with joy. Recovering his senses within a trice, that foremost of kings
(Shalya), possessed of prowess equal to that of him of a 1,000 eyes, with
eyes red in wrath, quickly struck the son of Pritha with a hundred
arrows. At this, the illustrious son of Dharma filled with rage, quickly
pierced Shalya's chest and then, without losing a moment, struck his
golden mail with six shafts. Filled with joy, the ruler of the Madras
then, drawing his bow and having shot many arrows, at last cut off, with
a pair of razor-faced shafts, the bow of his royal foe, that bull of
Kuru's race. The illustrious Yudhishthira then, taking a new and more
formidable bow in that battle, pierced Shalya with many arrows of keen
points from every side like Indra piercing the Asura Namuchi. The
illustrious Shalya then, cutting off the golden coats of mail of both
Bhima and king Yudhishthira with nine arrows, pierced the arms of both of
them. With another razor-faced arrow endued with the splendour of fire or
the sun, he then cut off the bow of Yudhishthira. At this time Kripa,
with six arrows, slew the king's driver who thereupon fell down in front
of the car. The ruler of the Madras then slew with four shafts the four
steeds of Yudhishthira. Having slain the steeds of the king, the
high-souled Shalya then began to slay the troops of the royal son of
Dharma. When the (Pandava) king had been brought to that plight, the
illustrious Bhimasena, quickly cutting off the bow of the Madra king with
an arrow of great impetuosity, deeply pierced the king himself with a
couple of arrows. With another arrow he severed the head of Shalya's
driver from his trunk, the middle of which was encased in mail.
Exceedingly excited with rage, Bhimasena next slew, without a moment's
delay, the four steeds also of his foe. That foremost of all bowmen,
Bhima, then covered with a hundred arrows that hero (Shalya), who, endued
with great impetuosity, was careering alone in that battle. Sahadeva, the
son of Madri, also did the same. Beholding Shalya stupefied with those
arrows, Bhima cut off his armour with other shafts. His armour having
been cut off by Bhimasena, the high-souled ruler of the Madras, taking up
a sword and a shield decked with a 1,000 stars, jumped down from his car
and rushed towards the son of Kunti. Cutting off the shaft of Nakula's
car, Shalya of terrible strength rushed towards Yudhishthira. Beholding
Shalya rushing impetuously towards the king, even like the Destroyer
himself rushing in rage, Dhristadyumna and Shikhandi and the (five) sons
of Draupadi and the grandson of Sini suddenly advanced towards him. Then
the illustrious Bhima cut off with ten arrows the unrivalled shield of
the advancing hero. With another broad-headed arrow he cut off the sword
also of that warrior at the hilt. Filled with joy at this, he roared
aloud in the midst of the troops. Beholding that feat of Bhima, all the
foremost car-warriors among the Pandavas became filled with joy. Laughing
aloud, they uttered fierce roars and blew their conchs white as the moon.
At that terrible noise the army protected by thy heroes became cheerless,
covered with sweat, bathed in blood, exceedingly melancholy and almost
lifeless. The ruler of the Madras assailed by those foremost of Pandava
warriors headed by Bhimasena, proceeded (regardless of them) towards
Yudhishthira, like a lion proceeding for seizing a deer. King
Yudhishthira the just, steedless and driverless, looked like a blazing
fire in consequence of the wrath with which he was then excited.
Beholding the ruler of the Madras before him, he rushed towards that foe
with great impetuosity. Recollecting the words of Govinda, he quickly set
his heart on the destruction of Shalya. Indeed, king Yudhishthira the
just, staying on his steedless and driverless car, desired to take up a
dart. Beholding that feat of Shalya and reflecting upon the fact that the
hero who had been allotted to him as his share still remained unslain,
the son of Pandu firmly set his heart upon accomplishing that which
Indra's younger brother had counselled him to achieve. King Yudhishthira
the just, took up a dart whose handle was adorned with gold and gems and
whose effulgence was as bright as that of gold. Rolling his eyes that
were wide open, he cast his glances on the ruler of the Madras, his heart
filled with rage. Thus looked at, O god among men, by that king of
cleansed soul and sins all washed away, the ruler of the Madras was not
reduced to ashes. This appeared to us to be exceedingly wonderful, O
monarch. The illustrious chief of the Kurus then hurled with great force
at the king of the Madras that blazing dart of beautiful and fierce
handle and effulgent with gems and corals. All the Kauravas beheld that
blazing dart emitting sparks of fire as it coursed through the welkin
after having been hurled with great force, even like a large meteor
falling from the skies at the end of the Yuga. King Yudhishthira the
just, in that battle, carefully hurled that dart which resembled
kala-ratri (the Death Night) armed with the fatal noose or the
foster-mother of fearful aspect of Yama himself, and which like the
Brahmana's curse, was incapable of being baffled. Carefully the sons of
Pandu had always worshipped that weapon with perfumes and garlands and
foremost of seats and the best kinds of viands and drinks. That weapon
seemed to blaze like Samvartaka-fire and was as fierce as a rite
performed according to the Atharvan of Agnirasa. Created by Tvashtri (the
celestial artificer) for the use of Ishana, it was a consumer of the
life-breaths and the bodies of all foes. It was capable of destroying by
its force the Earth and the welkin and all the receptacles of water and
creatures of every kind. Adorned with bells and banners and gems and
diamonds and decked with stones of lapis lazuli and equipped with a
golden handle, Tvashtri himself had forged it with great care after
having observed many vows. Unerringly fatal, it was destructive of all
haters of Brahma. Having carefully inspired it with many fierce mantras,
and endued it with terrible velocity by the exercise of great might and
great care, king Yudhishthira hurled it along the best of tracks for the
destruction of the ruler of the Madras. Saying in a loud voice the words,
"Thou art slain, O wretch!" the king hurled it, even as Rudra had, in
days of yore, shot his shaft for the destruction of the asura Andhaka,
stretching forth his strong (right) arm graced with a beautiful hand, and
apparently dancing in wrath.

Shalya, however, roared aloud and endeavoured to catch that excellent
dart of irresistible energy hurled by Yudhishthira with all his might,
even as a fire leaps forth for catching a jet of clarified butter poured
over it. Piercing through his very vitals and his fair and broad chest,
that dart entered the Earth as easily as it would enter any water without
the slightest resistance and bearing away (with it) the world-wide fame
of the king (of the Madras). Covered with the blood that issued from his
nostrils and eyes and ears and mouth, and that which flowed from his
wound, he then looked like the Krauncha mountain of gigantic size when it
was pierced by Skanda. His armour having been cut off by that descendant
of Kuru's race, the illustrious Shalya, strong as Indra's elephant,
stretching his arms, fell down on the Earth, like a mountain summit riven
by thunder. Stretching his arms, the ruler of the Madras fell down on the
Earth, with face directed towards king Yudhishthira the just, like a tall
banner erected to the honour of Indra falling down on the ground. Like a
dear wife advancing to receive her dear lord about to fall on her breast,
the Earth then seemed, from affection, to rise a little for receiving
that bull among men as he fell down with mangled limbs bathed in blood.
The puissant Shalya, having long enjoyed the Earth like a dear wife, now
seemed to sleep on the Earth's breast, embracing her with all his limbs.
Slain by Dharma's son of righteous soul in fair fight, Shalya seemed to
assume the aspect of a goodly fire lying extinguished on the sacrificial
platform. Though deprived of weapons and standard, and though his heart
had been pierced, beauty did not yet seem to abandon the lifeless ruler
of the Madras. Then Yudhishthira, taking up his bow whose splendour
resembled that of Indra's bow, began to destroy his foes in that battle
like the prince of birds destroying snakes. With the greatest speed he
began to cut off the bodies of his enemies with his keen shafts. With the
showers of shafts that the son of Pritha then shot, thy troops became
entirely shrouded. Overcome with fear and with eyes shut, they began to
strike one another (so stupefied were they then). With blood issuing from
their bodies, they became deprived of their weapons of attack and defence
and divested of their life-breaths. Upon the fall of Shalya, the youthful
younger brother of the king of the Madras, who was equal to his
(deceased) brother in every accomplishment, and who was regarded as a
mighty car-warrior, proceeded against Yudhishthira. Invincible in battle
desirous of paying the last dues of his brother, that foremost of men
quickly pierced the Pandava with very many shafts. With great speed king
Yudhishthira the just pierced him with six arrows. With a couple of
razor-faced arrows, he then cut off the bow and the standard of his
antagonist. Then with a blazing and keen arrow of great force and broad
head, he struck off the head of his foe staying before him. I saw that
head adorned with earrings fall down from the car like a denizen of
heaven falling down on the exhaustion of his merits. Beholding his
headless trunk, bathed all over with blood, fallen down from the car, the
Kaurava troops broke. Indeed, upon the slaughter of the younger brother
of the Madras clad in beautiful armour, the Kurus, uttering cries of
"Oh!" and "Alas!" fled away with speed. Beholding Shalya's younger
brother slain, thy troops, hopeless of their lives, were inspired with
the fear of the Pandavas and fled, covered with dust. The grandson of
Sini then, Satyaki, O bull of Bharata's race, shooting his shafts,
proceeded against the frightened Kauravas while the latter were flying
away. Then Hridika's son, O king, quickly and fearlessly received that
invincible warrior, that irresistible and mighty bowman, as he advanced
(against the beaten army). Those two illustrious and invincible heroes of
Vrishni's race, Hridika's son and Satyaki, encountered each other like
two furious lions. Both resembling the sun in effulgence, they covered
each other with arrows of blazing splendour that resembled the rays of
the sun. The arrows of those two lions of Vrishni's race, shot forcibly
from their bows, we saw, looked like swiftly coursing insects in the
welkin. Piercing Satyaki with ten arrows and his steeds with three, the
son of Hridika cut off his bow with a straight shaft. Laying aside his
best of bows which was thus cut off, that bull of Sini's race, quickly
took up another that was tougher than the first. Having taken up that
foremost of bows, that first of bowmen pierced the son of Hridika with
ten arrows in the centre of the chest. Then cutting off his car and the
shaft also of that car with many well-shot arrows, Satyaki quickly slew
the steeds of his antagonist as also his two Parshni drivers. The valiant
Kripa then, the son of Saradwat, O lord, beholding Hridika's son made
carless, quickly bore him away, taking him up on his car. Upon the
slaughter of the king of the Madras and upon Kritavarma having been made
carless, the entire army of Duryodhana once more turned its face from the
battle. At this time the army was shrouded with a dusty cloud. We could
not see anything. The greater portion, however, of thy army fell. They
who remained alive had turned away their faces from battle. Soon it was
seen that that cloud of earthy dust which had arisen became allayed, O
bull among men, in consequence of the diverse streams of blood that
drenched it on every side. Then Duryodhana, seeing from a near point his
army broken, alone resisted all the Parthas advancing furiously.
Beholding the Pandavas on their cars as also Dhrishtadyumna the son of
Prishata and the invincible chief of the Anartas (Satyaki), the Kuru king
covered all of them with sharp arrows. The enemy (at that time)
approached him not, like mortal creatures fearing to approach the
Destroyer standing before them. Meanwhile the son of Hridika, riding upon
another car, advanced to that spot. The mighty car-warrior Yudhishthira
then quickly slew the four steeds of Kritavarma with four shafts, and
pierced the son of Gotama with six broad-headed arrows of great force.
Then Ashvatthama, taking up on his car the son of Hridika who had been
made steedless and carless by the (Pandava) king, bore him away from
Yudhishthira's presence. The son of Saradwat pierced Yudhishthira in
return with eight arrows and his steeds also with eight keen shafts.
Thus, O monarch, the embers of that battle began to glow here and there,
in consequence, O king, of the evil policy of thyself and thy son, O
Bharata. After the slaughter of that foremost of bowmen on the field of
battle by that bull of Kuru's race, the Parthas, beholding Shalya slain,
united together, and filled with great joy, blew their conchs. And all of
them applauded Yudhishthira in that battle, even as the celestials in
days of yore, had applauded Indra after the slaughter of Vritra. And they
beat and blew diverse kinds of musical instruments, making the Earth
resound on every side with that noise.'"



18

"Sanjaya said, 'After the slaughter of Shalya, O king, the followers of
the Madra king, numbering seventeen hundred heroic car-warriors,
proceeded for battle with great energy. Duryodhana riding upon an
elephant gigantic as a hill, with an umbrella held over his head, and
fanned the while with yak-tails, forbade the Madraka warriors, saying,
"Do not proceed, Do not proceed!" Though repeatedly forbidden by
Duryodhana, those heroes, desirous of slaying Yudhishthira, penetrated
into the Pandava host. Those brave combatants, O monarch, loyal to
Duryodhana, twanging their bows loudly, fought with the Pandavas.
Meanwhile, hearing that Shalya had been slain and that Yudhishthira was
afflicted by the mighty car-warriors of the Madrakas devoted to the
welfare of the Madraka king, the great car-warrior Partha came there,
stretching his bow Gandiva, and filling the Earth with the rattle of his
car. Then Arjuna, and Bhima, and the two sons of Madri by Pandu, and that
tiger among men, Satyaki, and the (five) sons of Draupadi, and
Dhrishtadyumna, and Shikhandi, and the Pancalas and the Somakas, desirous
of rescuing Yudhishthira, surrounded him on all sides. Having taken their
places around the king, the Pandavas, those bulls among men, began to
agitate the hostile force like Makaras agitating the ocean. Indeed, they
caused thy army to tremble like a mighty tempest shaking the trees. Like
the great river Ganges agitated by a hostile wind, the Pandava host, O
king, once more became exceedingly agitated. Causing that mighty host to
tremble, the illustrious and mighty car-warriors (the Madrakas), all
shouted loudly, saying, "Where is that king Yudhishthira? Why are not his
brave brothers, the Pandavas, to be seen here? What has become of the
Pancalas of great energy as also of the mighty car-warrior Shikhandi?
Where are Dhrishtadyumna and the grandson of Sini and those great
car-warriors, the (five) sons of Draupadi?" At this, those mighty
warriors, the sons of Draupadi, began to slaughter the followers of the
Madra king who were uttering those words and battling vigorously. In that
battle, some amongst thy troops were seen slain by means of their lofty
standards. Beholding, however, the heroic Pandavas, the brave warriors of
thy army, O Bharata, though forbidden by thy son, still rushed against
them. Duryodhana, speaking softly, sought to prevent those warriors from
fighting with the foe. No great car-warrior, however, amongst them obeyed
his behest. Then Shakuni, the son of the Gandhara king, possessed of
eloquence, O monarch, said unto Duryodhana these words, "How is this that
we are standing here, while the Madraka host is being slaughtered before
our eyes? When thou, O Bharata, art here, this does not look well! The
understanding made was that all of us should fight unitedly! Why then, O
king, dost thou tolerate our foes when they are thus slaying our troops?"

"'Duryodhana said, "Though forbidden by me before, they did not obey my
behest. Unitedly have these men penetrated in the Pandava host!"

"'Shakuni said, "Brave warriors, when excited with rage in battle, do not
obey the command of their leaders. It does not behove thee to be angry
with those men. This is not the time to stand indifferently. We shall,
therefore, all of us, united together with our cars and horses and
elephants, proceed, for rescuing those great bowmen, the followers of the
Madra king! With great care, O king, we shall protect one another."
Thinking after the manner of Shakuni, all the Kauravas then proceeded to
that place where the Madras were. Duryodhana also, thus addressed (by his
maternal uncle) proceeded, encompassed by a large force, against the foe,
uttering leonine shouts and causing the Earth to resound with that noise.
"Slay, pierce, seize, strike, cut off!" These were the loud sounds that
were heard then, O Bharata, among those troops. Meanwhile the Pandavas,
beholding in that battle the followers of the Madra king assailing them
unitedly, proceeded against them, arraying themselves in the form called
Madhyama. Fighting hand to hand, O monarch, for a short while those
heroic warriors, the followers of the Madra king, were seen to perish.
Then, whilst we were proceeding, the Pandavas, united together and endued
with great activity, completed the slaughter of the Madrakas, and, filled
with delight, uttered joyous shouts. Then headless forms were seen to
arise all around. Large meteors seemed to fall down from the sun's disc.
The Earth became covered with cars and broken yokes and axles and slain
car-warriors and lifeless steeds. Steeds fleet as the wind, still
attached to yokes of cars (but without drivers to guide them) were seen
to drag car-warriors, O monarch, hither and thither on the field of
battle. Some horses were seen to drag cars with broken wheels, while some
ran on all sides, bearing after them portions of broken cars. Here and
there also were seen steeds that were hampered in their motions by their
traces. Car-warriors, while falling down from their cars, were seen to
drop down like denizens of heaven on the exhaustion of their merits. When
the brave followers of the Madra king were slain, the mighty car-warriors
of the Parthas, those great smiters, beholding a body of horse advancing
towards them, rushed towards it with speed from desire of victory.
Causing their arrows to whiz loudly and making diverse other kinds of
noise mingled with the blare of their conchs, those effectual smiters
possessed of sureness of aim, shaking their bows, uttered leonine roars.
Beholding then that large force of the Madra king exterminated and seeing
also their heroic king slain in battle, the entire army of Duryodhana
once more turned away from the field. Struck, O monarch, by those firm
bowmen, the Pandavas, the Kuru army fled away on all sides, inspired with
fear.'



19

"Sanjaya said, 'Upon the fall of that great king and mighty car-warrior,
that invincible hero (Shalya) in battle, thy troops as also thy sons
almost all turned away from the fight. Indeed, upon the slaughter of that
hero by the illustrious Yudhishthira, thy troops were like ship-wrecked
merchants on the vast deep without a raft to cross it. After the fall of
the Madra king, O monarch, thy troops, struck with fear and mangled with
arrows, were like masterless men desirous of a protector or a herd of
deer afflicted by a lion. Like bulls deprived of their horns or elephants
whose tusks have been broken, thy troops, defeated by Ajatasatru, fled
away at midday. After the fall of Shalya, O king, none amongst thy troops
set his heart on either rallying the army or displaying his prowess. That
fear, O king, and that grief, which had been ours upon the fall of
Bhishma, of Drona, and of the Suta's son, O Bharata, now became ours once
more, O monarch. Despairing of success upon the fall of the mighty
car-warrior Shalya, the Kuru army, with its heroes slain and exceedingly
confused, began to be cut down with keen shafts. Upon the slaughter of
the Madra king, O monarch, thy warriors all fled away in fear. Some on
horse-back, some on elephants, some on cars, great car-warriors with
great speed, and foot-soldiers also fled away in fear. 2,000 elephants,
looking like hills, and accomplished in smiting fled away, after Shalya's
fall, urged on with hooks and toes. Indeed, O chief of the Bharatas, thy
soldiers fled on all sides. Afflicted with arrows, they were seen to run,
breathing hard. Beholding them defeated and broken and flying away in
dejection, the Pancalas and the Pandavas, inspired with desire of
victory, pursued then hotly. The whiz of arrows and other noises, the
loud leonine roars, and the blare of conchs of heroic warriors, became
tremendous. Beholding the Kaurava host agitated with fear and flying
away, the Pancalas and the Pandavas addressed one another, saying, "Today
king Yudhishthira, firm in truth, hath vanquished his enemies. Today
Duryodhana hath been divested of his splendour and kingly prosperity.
Today, hearing of his sons' death, let Dhritarashtra, that king of men,
stupefied and prostrate on the Earth, feel the most poignant anguish. Let
him know today that the son of Kunti is possessed of great might among
all bowmen. Today that sinful and wicked-hearted king will censure his
own self. Let him recollect today the time and beneficial words of
Vidura. Let him from this day wait upon the Parthas as their slave. Let
that king today experience the grief that had been felt by the sons of
Pandu. Let that king know today the greatness of Krishna. Let him hear
today the terrible twang of Arjuna's bow in battle, as also the strength
of all his weapons, and the might of his arms in fight. Today he will
know the awful might of the high-souled Bhima when Duryodhana will be
slain in battle even as the Asura Vali was slain by Indra. Save Bhima of
mighty strength, there is none else in this world that can achieve that
which was achieved by Bhima himself at the slaughter of Duhshasana.
Hearing of the slaughter of the ruler of the Madras who was incapable of
defeat by the very gods, that king will know the prowess of the eldest
son of Pandu. After the slaughter of the heroic son of Subala and all the
Gandharas he will know the strength, in battle, of the two sons of Madri
by Pandu. Why will not victory be theirs that have Dhananjaya for their
warrior, as also Satyaki, and Bhimasena, and Dhrishtadyumna the son of
Prishata, and the five sons of Draupadi, and the two sons of Madri, and
the mighty bowman Shikhandi, and king Yudhishthira? Why will not victory
be theirs that have for their protector Krishna, otherwise called
Janardana, that protector of the universe? Why will not victory be theirs
that have righteousness for their refuge? Who else than Yudhishthira the
son of Pritha, who hath Hrishikesa, the refuge of righteousness and fame,
for his protector, is competent to vanquish in battle Bhishma and Drona
and Karna and the ruler of the Madras and the other kings by hundreds and
thousands?" Saying these words and filled with joy, the Srinjayas pursued
thy troops in that battle who had been exceedingly mangled with shafts.
Then Dhananjaya of great valour proceeded against the car-division of the
foe. The two sons of Madri and the mighty carwarrior Satyaki proceeded
against Shakuni. Beholding them all flying with speed in fear of
Bhimasena, Duryodhana as if smiling the while, addressed his driver,
saying, "Partha, stationed there with his bow, is transgressing me. Take
my steeds to the rear of the whole army. Like the ocean that cannot
transgress its continents, Kunti's son Dhananjaya will never venture to
transgress me, if I take up my stand in the rear. Behold, O driver, this
vast host that is pursued by the Pandavas. Behold this cloud of dust that
has arisen on all sides in consequence of the motion of the troops. Hear
those diverse leonine roars that are so awful and loud! Therefore, O
driver, proceed slowly and take up thy position in the rear. If I stay in
battle and fight the Pandavas, my army, O driver, will rally and come
back with vigour to battle." Hearing these words of thy son that were
just those of a hero and man of honour, the driver slowly urged those
steeds in trappings of gold. 21,000 foot-soldiers, deprived of elephants
and steeds and car-warriors, and who were ready to lay down their lives,
still stood for battle. Born in diverse countries and hailing from
diverse towns, those warriors maintained their ground, desirous of
winning great fame. The clash of those rushing warriors filled with joy
became loud and exceedingly terrible. Then Bhimasena, O king, and
Dhrishtadyumna the son of Prishata resisted them with four kinds of
forces. Other foot-soldiers proceeded against Bhima, uttering loud shouts
and slapping their armpits, all actuated by the desire of going to
heaven. Those Dhartarashtra combatants, filled with rage and invincible
in battle, having approached Bhimasena, uttered furious shouts. They then
spoke not to one another. Encompassing Bhima in that battle, they began
to strike him from all sides. Surrounded by that large body of warriors
on foot and struck by them in that battle, Bhima did not stir from where
he stood fixed like Mainaka mountain. His assailants, meanwhile, filled
with rage, O monarch, endeavoured to afflict that mighty car-warrior of
the Pandavas and checked other combatants (that tried to rescue him).
Encountered by those warriors, Bhima became filled with fury. Quickly
alighting from his car, he proceeded on foot against them. Taking up his
massive mace adorned with gold, he began to slay thy troops like the
Destroyer himself armed with his club. The mighty Bhima, with his mace,
crushed those 21,000 foot-soldiers who were without cars and steeds and
elephants. Having slain that strong division, Bhima, of prowess incapable
of being baffled, showed himself with Dhrishtadyumna in his front. The
Dhartarashtra foot-soldiers, thus slain, lay down on the ground, bathed
in blood, like Karnikaras with their flowery burthens laid low by a
tempest. Adorned with garlands made of diverse kinds of flowers, and
decked with diverse kinds of earrings, those combatants of diverse races,
who had hailed from diverse realms, lay down on the field, deprived of
life. Covered with banners and standards, that large host of
foot-soldiers, thus cut down, looked fierce and terrible and awful as
they lay down on the field. The mighty car-warriors, with their
followers, that fought under Yudhishthira's lead, all pursued thy
illustrious son Duryodhana. Those great bowmen, beholding thy troops turn
away from the battle, proceeded against Duryodhana, but they could not
transgress him even as the ocean cannot transgress its continents. The
prowess that we then beheld of thy son was exceedingly wonderful, since
all the Parthas, united together, could not transgress his single self.
Then Duryodhana, addressing his own army which had not fled far but
which, mangled with arrows, had set its heart on flight, said these
words, "I do not see the spot on plain or mountain, whither, if ye fly,
the Pandavas will not pursue and slay ye! What is the use then of flight?
The army of the Pandavas hath been reduced in numbers. The two Krishnas
are exceedingly mangled. If all of us make a stand, victory will be
certainly ours! If you fly away, losing all order, the sinful Pandavas,
pursuing you will slay you all! If, on the other hand, we make a stand,
good will result to us! Listen, all you Kshatriyas that are assailed
here! When the Destroyer always slays heroes and cowards, what man is
there so stupid that, calling himself a Kshatriya, will not fight? Good
will result to us if we stay in the front of the angry Bhimasena! Death
in battle, while struggling according to Kshatriya practices, is fraught
with happiness! Winning victory, one obtains happiness here. If slain,
one obtains great fruits in the other world! You Kauravas, there is no
better path to heaven than that offered by battle! Slain in battle, you
may, without delay, obtain all those regions of blessedness." Hearing
these words of his, and applauding them highly, the (Kuru) kings once
more rushed against the Pandavas for battling with them. Seeing them
advancing with speed, the Parthas, arrayed in order of battle, skilled in
smiting, excited with rage, and inspired with desire of victory, rushed
against them. The valiant Dhananjaya, stretching his bow Gandiva
celebrated over the three worlds, proceeded on his car against the foe.
The two sons of Madri, and Satyaki, rushed against Shakuni, and the other
(Pandava) heroes, smiling, rushed impetuously against thy forces.'"



20

"Sanjaya said, 'After the (Kuru) army had been rallied, Shalva, the ruler
of the Mlecchas, filled with rage, rushed against the large force of the
Pandavas, riding on a gigantic elephant, with secretions issuing from the
usual limbs, looking like a hill, swelling with pride, resembling
Airavata himself, and capable of crushing large bands of foes. Shalva's
animal sprung from a high and noble breed. It was always worshipped by
Dhritarashtra's son. It was properly equipped and properly trained for
battle, O king, by persons well-conversant with elephant-lore. Riding on
that elephant, that foremost of kings looked like the morning sun at the
close of summer. Mounting on that foremost of elephants, O monarch, he
proceeded against the Pandavas and began to pierce them on all sides with
keen and terrible shafts that resembled Indra's thunder in force. While
he shot his arrows in that battle and despatched hostile warriors to
Yama's abode, neither the Kauravas nor the Pandavas could notice any
lapses in him, even as the Daityas, O king, could not notice any in
Vasava, the wielder of the thunder, in days of yore, while the latter was
employed in crushing their divisions. The Pandavas, the Somakas, and the
Srinjayas, beheld that elephant looking like a 1,000 elephants careering
around them, even as the foes of the gods had in days of yore beheld the
elephant of Indra in battle. Agitated (by that animal), the hostile army
looked on every side as if deprived of life. Unable to stand in battle,
they then fled away in great fear, crushing one another as they ran. Then
the vast host of the Pandavas, broken by king Salwa, suddenly fled on all
sides, unable to endure the impetuosity of that elephant. Beholding the
Pandava host broken and flying away in speed, all the foremost of
warriors of thy army worshipped king Salwa and blew their conchs white as
the moon. Hearing the shouts of the Kauravas uttered in joy and the blare
of their conchs, the commander of the Pandava and the Srinjaya forces,
the Pancala prince (Dhrishtadyumna) could not, from wrath, endure it. The
illustrious Dhrishtadyumna then, with great speed, proceeded for
vanquishing the elephant, even as the Asura Jambha had proceeded against
Airavata, the prince of elephants that Indra rode in the course of his
encounter with Indra. Beholding the ruler of the Pandavas impetuously
rushing against him, Salwa, that lion among kings, quickly urged his
elephants, O king, for the destruction of Drupada's son. The latter,
seeing the animal approaching with precipitancy, pierced it with three
foremost of shafts, polished by the hands of the smith, keen, blazing,
endued with fierce energy, and resembling fire itself in splendour and
force. Then that illustrious hero struck the animal at the frontal globes
with five other whetted and foremost of shafts. Pierced therewith, that
prince of elephants, turning away from the battle, ran with great speed.
Salwa, however, suddenly checking that foremost of elephants which had
been exceedingly mangled and forced to retreat, caused it to turn back,
and with hooks and keen lances urged it forward against the car of the
Pancala king, pointing it out to the infuriate animal. Beholding the
animal rushing impetuously at him, the heroic Dhrishtadyumna, taking up a
mace, quickly jumped down on the Earth from his car, his limbs stupefied
with fear. That gigantic elephant, meanwhile, suddenly crushing that
gold-decked car with its steeds and driver, raised it up in the air with
his trunk and then dashed it down on the Earth. Beholding the driver of
the Pancala king thus crushed by that foremost of elephants, Bhima and
Shikhandi and the grandson of Sini rushed with great speed against that
animal. With their shafts they speedily checked the impetuosity of the
advancing beast. Thus received by those car-warriors and checked by them
in battle, the elephant began to waver. Meanwhile, king Salwa began to
shoot his shafts like the sun shedding his rays on all sides. Struck with
those shafts, the (Pandava) car-warriors began to fly away. Beholding
that feat of Salwa, the Pancalas, the Srinjayas, and the Matsyas, O king,
uttered loud cries of "Oh!" and "Alas!" in that battle, all those
foremost of men, however, encompassed the animal on all sides. The brave
Pancala king then, taking up his mace which resembled the lofty crest of
a mountain, appeared there. Fearlessly, O king, that hero, that smiter of
foes, rushed with speed against the elephant. Endued with great activity,
the prince of the Pancalas approached and began to strike with his mace
that animal which was huge as a hill and which shed its secretions like a
mighty mass of pouring clouds. Its frontal globes suddenly split open,
and it uttered a loud cry; and vomiting a profuse quantity of blood, the
animal, huge as a hill, suddenly fell down, even as a mountain falling
down during an earthquake. While that prince of elephants was falling
down, and while the troops of thy son were uttering wails of woe at the
sight, that foremost of warriors among the Sinis cut off the head of king
Salwa with a sharp and broad-headed arrow. His head having been cut off
by the Satwata hero, Salwa fell down on the Earth along with his prince
of elephants, even like a mountain summit suddenly riven by the
thunderbolt hurled by the chief of the celestials.'"



21

"Sanjaya said, 'After the heroic Salwa, that ornament of assemblies, had
been slain, thy army speedily broke like a mighty tree broken by the
force of the tempest. Beholding the army broken, the mighty car-warrior
Kritavarma, possessed by heroism and great strength, resisted the hostile
force in that battle. Seeing the Satwata hero, O king, standing in battle
like a hill pierced with arrows (by the foes), the Kuru heroes, who had
fled away, rallied and came back. Then, O monarch, a battle took place
between the Pandavas and the returned Kurus who made death itself their
goal. Wonderful was that fierce encounter which occurred between the
Satwata hero and his foes, since he resisted the invincible army of the
Pandavas. When friends were seen to accomplish the most difficult feats,
friends, filled with delight, uttered leonine shouts that seemed to reach
the very heavens. At those sounds the Pancalas, O bull of Bharata's race,
became inspired with fear. Then Satyaki, the grandson of Sini, approached
that spot. Approaching king Kshemakirti of great strength, Satyaki
despatched him to Yama's abode, with seven keen shafts. Then the son of
Hridika, of great intelligence, rushed with speed against that bull of
Sini's race, that mighty armed warrior, as the latter came, shooting his
whetted shafts. Those two bowmen, those two foremost of car-warriors,
roared like lions and encountered each other with great force, both being
armed with foremost of weapons. The Pandavas, the Pancalas, and the other
warriors, became spectators of that terrible encounter between the two
heroes. Those two heroes of the Vrishni-Andhaka race, like two elephants
filled with delight, struck each other with long arrows and shafts
equipped with calf-toothed heads. Careering in diverse kinds of tracks,
the son of Hridika and that bull of Sini's race soon afflicted each other
with showers of arrows. The shafts sped with great force from the bows of
the two Vrishni lions were seen by us in the welkin to resemble flights
of swiftly coursing insects. Then the son of Hridika, approaching Satyaki
of true prowess, pierced the four steeds of the latter with four keen
shafts. The long-armed Satyaki, enraged at this, like an elephant struck
with a lance, pierced Kritavarma with eight foremost of arrows. Then
Kritavarma pierced Satyaki with three arrows whetted on stone and sped
from his bow drawn to its fullest and then cut off his bow with another
arrow. Laying aside his broken bow, that bull of Sini's race quickly took
up another with arrow fixed on it. Having taken up that foremost of bows
and stringed it, that foremost of all bowmen, that Atiratha of mighty
energy and great intelligence and great strength, unable to endure the
cutting of his bow by Kritavarma, and filled with fury, quickly rushed
against the latter. With ten keen shafts that bull of Sini's race then
struck the driver, the steeds, and the standard of Kritavarma. At this, O
king, the great bowman and mighty car-warrior Kritavarma, beholding his
gold-decked car made driverless and steedless, became filled with rage.
Uplifting a pointed lance, O sire, he hurled it with all the force of his
arm at that bull of Sini's race, desirous of slaying him. Satyaki,
however, of the Satwata race, striking that lance with many keen arrows,
cut it off into fragments and caused it to fall down, stupefying
Kritavarma of Madhu's race (with his activity and prowess). With another
broad-headed arrow he then struck Kritavarma in the chest. Made steedless
and driverless in that battle by Yuyudhana, skilled in weapons,
Kritavarma came down on the Earth. The heroic Kritavarma having been
deprived of his car by Satyaki in that single combat, all the (Kaurava)
troops became filled with great fear. A great sorrow afflicted the heart
of thy sons, when Kritavarma was thus made steedless and driverless and
carless. Beholding that chastiser of foes made steedless and driverless,
Kripa, O king, rushed at that bull of Sini's race, desirous of
despatching him to Yama's abode. Taking Kritavarma upon his car in the
very sight of all the bowmen, the mighty-armed Kripa bore him away from
the press of battle. After Kritavarma had been made carless and the
grandson of Sini had become powerful on the field, the whole army of
Duryodhana once more turned away from the fight. The enemy, however, did
not see it, for the (Kuru) army was then shrouded with a dusty cloud. All
thy warriors fled, O monarch, except king Duryodhana. The latter,
beholding from a near point that his own army was routed, quickly
rushing, assailed the victorious enemy, alone resisting them all.
Fearlessly that invincible warrior, filled with rage, assailed with keen
arrows all the Pandus, and Dhrishtadyumna the son of Prishta, and
Shikhandi, and the sons of Draupadi, and the large bands of the Pancalas,
and the Kaikeyas, O sire, and the Somakas! With firm determination thy
mighty son stood in battle, even as a blazing and mighty fire on the
sacrificial platform, sanctified with mantras. Even thus, king Duryodhana
careered all over the field, in that battle. His foes could not approach
him then, like living creatures unable to approach the Destroyer. Then
the son of Hridika came there, riding on another car.'"



22

"Sanjaya said, 'That foremost of car-warriors, O monarch, thy son, riding
on his car and filled with the courage of despair, looked resplendent in
that battle like Rudra himself of great valour. With the thousands of
shafts shot by him, the Earth became completely covered. Indeed, he
drenched his enemies with showers of arrows like the clouds pouring rain
on mountain breasts. There was then not a man amongst the Pandavas in
that great battle, or a steed, or an elephant, or a car, that was not
struck with Duryodhana's arrows. Upon whomsoever amongst the warriors I
then cast my eyes, O monarch, I beheld that every one, O Bharata, was
struck by thy son with his arrows. The Pandava army was then covered with
the shafts of that illustrious warrior, even as a host is covered with
the dust it raises while marching or rushing to battle. The Earth then, O
lord of Earth, seemed to me to be made one entire expanse of arrows by
thy son Duryodhana, that bowman possessed of great lightness of hands.
Amongst those thousands upon thousands of warriors on the field,
belonging to thy side or that of the enemy, it seemed to me that
Duryodhana was then the only man. The prowess that we then beheld of thy
son seemed to be exceedingly wonderful, since the Parthas, even uniting
together, could not approach his single self. He pierced Yudhishthira, O
bull of Bharata's race, with a hundred arrows, and Bhimasena with
seventy, and Sahadeva with seven. And he pierced Nakula with four and
sixty, and Dhrishtadyumna with five, and the sons of Draupadi with seven,
and Satyaki with three arrows. With a broad-headed arrow, he then, O
sire, cut off the bow of Sahadeva. Laying aside that broken bow, the
valiant son of Madri, took up another formidable bow, and rushing against
king Duryodhana, pierced him with ten shafts in that battle. The great
bowman Nakula, possessed of courage, then pierced the king with nine
terrible arrows and uttered a loud roar. Satyaki struck the king with a
single straight shaft; the sons of Draupadi struck him with three and
seventy and king Yudhishthira struck him with five. And Bhimasena
afflicted the king with eighty shafts. Though pierced thus from every
side with numerous arrows by these illustrious warriors, Duryodhana
still, O monarch, did not waver, in the presence of all the troops who
stood there as spectators. The quickness, the skill, and the prowess of
that illustrious warrior were seen by all the men there to exceed those
of every creature. Meanwhile the Dhartarashtras, O monarch, who had not
fled far from that spot, beholding the king, rallied and returned there,
clad in mail. The noise made by them when they came back became
exceedingly awful, like the roar of the surging ocean in the season of
rains. Approaching their unvanquished king in that battle, those great
bowmen proceeded against the Pandavas for fight. The son of Drona
resisted in that battle the angry Bhimasena. With the arrows, O monarch,
that were shot in that battle, all the points of the compass became
completely shrouded, so that the brave combatants could not distinguish
the cardinal from the subsidiary points of the compass. As regards
Ashvatthama and Bhimasena, O Bharata, both of them were achievers of
cruel feats. Both of them were irresistible in battle. The arms of both
contained many cicatrices in consequence of both having repeatedly drawn
the bow-string. Counteracting each other's feats, they continued to fight
with each other, frightening the whole Universe. The heroic Shakuni
assailed Yudhishthira in that battle. The mighty son of Subala, having
slain the four steeds of the king, uttered a loud roar, causing all the
troops to tremble with fear. Meanwhile, the valiant Sahadeva bore away
the heroic and vanquished king on his car from that battle. Then king
Yudhishthira the just, riding upon another car (came back to battle), and
having pierced Shakuni at first with nine arrows, once more pierced him
with five. And that foremost of all bowmen then uttered a loud roar. That
battle, O sire, awful as it was, became wonderful to behold. It filled
the spectators with delight and was applauded by the Siddhas and the
Charanas. Uluka of immeasurable soul rushed against the mighty bowman
Nakula, in that battle, shooting showers of arrows from every side. The
heroic Nakula, however, in that battle, resisted the son of Shakuni with
a thick shower of arrows from every side. Both those heroes were
well-born and both were mighty car-warriors. They were seen to fight with
each other, each highly enraged with the other. Similarly Kritavarma, O
king, fighting with the grandson of Sini, that scorcher of foes, looked
resplendent, like Shakra battling with the Asura Vala. Duryodhana, having
cut off Dhrishtadyumna's bow in that battle, pierced his bowless
antagonist with keen shafts. Dhrishtadyumna then, in that encounter,
having taken up a formidable bow, fought with the king in the sight of
all the bowmen. The battle between those two heroes became exceedingly
fierce, O bull of Bharata's race, like the encounter between two wild and
infuriate elephants with juicy secretions trickling down their limbs. The
heroic Gautama, excited with rage in that battle, pierced the mighty sons
of Draupadi with many straight shafts. The battle that took place between
him and those five, resembled that which takes place between an embodied
being and his (five) senses. It was awful and exceedingly fierce, and
neither side showed any consideration for the other. The (five) sons of
Draupadi afflicted Kripa like the (five) senses afflicting a foolish man.
He, on the other hand, fighting with them, controlled them with vigour.
Even such and so wonderful, O Bharata, was that battle between him and
them. It resembled the repeated combats, O lord, between embodied
creatures and their senses. Men fought with men, elephants with
elephants, steeds with steeds and car-warriors with car-warriors. Once
more, O monarch, that battle became general and awful. Here an encounter
was beautiful, there another was awful, and there another was exceedingly
fierce, O lord! Many and awful, O monarch, were the encounters that took
place in course of that battle. Those chastisers of foes (belonging to
both armies), encountering one another, pierced and slew one another in
that dreadful engagement. A dense cloud of dust was then seen there,
raised by the vehicles and the animals of the warriors. Thick also, O
king, was the dust raised by the running steeds, a dust that was carried
from one place to another by the wind. Raised by the wheels of cars and
the breaths of the elephants, the dust, thick as an evening cloud, rose
into the welkin. That dust having been raised and the sun himself having
been dimmed therewith, the Earth became shrouded, and the heroic and
mighty car-warriors could not be seen. Anon that disappeared and
everything became clear when the Earth, O best of the Bharatas, became
drenched with the blood of heroes. Indeed, that dense and awful cloud of
dust was allayed. Then, O Bharata, I could once more see the diverse
single combats that the combatants fought at noon of day, each according
to his strength and his rank, all of which were exceedingly fierce. The
blazing splendour of those feats, O monarch, appeared full in view. Loud
became the noise of falling shafts in that battle, resembling that made
by a vast forest of bamboo while burning on every side.'"



23

"Sanjaya said, 'During the progress of that terrible and awful battle,
the army of thy son was broken by the Pandavas. Rallying their great
car-warriors, however, with vigorous efforts, thy sons continued to fight
with the Pandava army. The (Kuru) warriors, desirous of thy son's
welfare, suddenly returned. Upon their return, the battle once more
became exceedingly fierce between thy warriors and those of the foe,
resembling that between the gods and the Asuras in days of old. Neither
amongst the enemies nor amongst thine was there a single combatant that
turned away from that battle. The warriors fought, aided by guess and by
the names they uttered. Great was the destruction that occurred as they
thus fought with one another. Then king Yudhishthira, filled with great
wrath and becoming desirous of vanquishing the Dhartarashtras and their
king in that battle, pierced the son of Saradwat with three arrows winged
with gold and whetted on stone, and next slew with four others the four
steeds of Kritavarma. Then Ashvatthama bore away the celebrated son of
Hridika. Saradwat's son pierced Yudhishthira in return with eight arrows.
Then king Duryodhana despatched seven hundred cars to the spot where king
Yudhishthira was battling. Those cars ridden by excellent warriors and
endued with speed of the wind or thought, rushed in that battle against
the car of Kunti's son. Encompassing Yudhishthira on every side, they
made him invisible with their shafts like clouds hiding the sun from the
view. Then the Pandava heroes headed by Shikhandi, beholding king
Yudhishthira the just assailed in that way by the Kauravas, became filled
with rage and were unable to put up with it. Desirous of rescuing
Yudhishthira, the son of Kunti, they came to that spot upon their cars
possessed of great speed and adorned with rows of bells. Then commenced
an awful battle, in which blood flowed as water, between the Pandavas and
the Kurus, that increased the population of Yama's domains. Slaying those
seven hundred hostile car-warriors of the Kuru army, the Pandavas and the
Pancalas once more resisted (the whole Kuru army). There a fierce battle
was fought between thy son and the Pandavas. We had never before seen or
heard of its like. During the progress of that battle in which no
consideration was showed by anybody for anybody, and while the warriors
of thy army and those of the foe were falling fast, and the combatants
were all shouting and blowing their conchs, and the bowmen were roaring
and uttering loud noises of diverse kinds, while, indeed, the battle was
raging fiercely and the very vitals of the combatants were being struck,
and the troops, O sire, desirous of victory, were rushing with speed,
while, verily, everything on Earth seemed to be undergoing a woeful
destruction, during that time when innumerable ladies of birth and beauty
were being made widows, during, indeed, the progress of that fierce
engagement in which the warriors behaved without any consideration for
friends and foes, awful portents appeared, presaging the destruction of
everything. The Earth, with her mountains and forests, trembled, making a
loud noise. Meteors like blazing brands equipped with handles dropped
from the sky, O king, on every side on the Earth as if from the solar
disc. A hurricane arose, blowing on all sides, and bearing away hard
pebbles along its lower course. The elephants shed copious tears and
trembled exceedingly. Disregarding all these fierce and awful portents,
the Kshatriyas, taking counsel with one another, cheerfully stood on the
field for battle again, on the beautiful and sacred field called after
Kuru, desirous of obtaining heaven. Then Shakuni, the son of the Gandhara
king, said, "Fight all of ye in front! I, however, will slay the Pandavas
from behind." Then the Madraka warriors, endued with great activity,
amongst those on our side that were advancing, became filled with joy and
uttered diverse sounds of delight. Others too did the same. The
invincible Pandavas, however, possessed of sureness of aim, once more
coming against us, shook their bows and covered us with showers of
arrows. The forces of the Madrakas then were slain by the foe. Beholding
this, the troops of Duryodhana once more turned away from the battle. The
mighty king of the Gandharvas, however, once more said these words,
"Stop, ye sinful ones! Fight (with the foe)! What use is there of
flight?" At that time, O bull of Bharata's race, the king of the
Gandharas had full 10,000 horse-men capable of fighting with bright
lances. During the progress of that great carnage, Shakuni, aided by that
force, put forth his valour and assailed the Pandava army at the rear,
slaughtering it with his keen shafts. The vast force of the Pandus then,
O monarch, broke even as a mass of clouds is dispersed on all sides by a
mighty wind. Then Yudhishthira, beholding from a near point his own army
routed, coolly urged the mighty Sahadeva, saying, "Yonder the son of
Subala, afflicting our rear, stayeth, clad in mail! He slaughtereth our
forces! Behold that wicked wight, O son of Pandu! Aided by the son of
Draupadi, proceed towards him and slay Shakuni, the son of Subala!
Supported by the Pancalas, O sinless one, I will meanwhile destroy the
car force of the enemy! Let all the elephants and all the horse and 3,000
foot, proceed with thee! Supported by these, slay Shakuni!" At this, 700
elephants ridden by combatants armed with the bow, and 5,000 horses, and
the valiant Sahadeva, and 3,000 foot-soldiers, and the sons of Draupadi
all rushed against Shakuni difficult of defeat in battle. Subala's son,
however, of great valour, O king, prevailing over the Pandavas and
longing for victory, began to slay their forces from the rear. The
horsemen, infuriate with rage, belonging to the Pandavas endued with
great activity, penetrated the division of Subala's son, prevailing over
the latter's car-warriors. Those heroic horsemen, staying in the midst of
their own elephants, covered the large host of Subala's son with showers
of shafts. In consequence of thy evil counsels, O king, dreadful was the
battle that then ensued in which maces and lances were used and in which
heroes only took part. The twang of bow-string was no longer heard there,
for all the car-warriors stood as spectators of that fight. At that time
no difference could be seen between the contending parties. Both the
Kurus and the Pandavas, O bull of Bharata's race, beheld the darts hurled
from heroic arms course like meteors through the welkin. The entire
welkin, O monarch, shrouded with falling swords of great brightness,
seemed to become exceedingly beautiful. The aspect presented, O chief of
the Bharatas, by the lances hurled all around, became like that of swarms
of locusts in the welkin. Steeds, with limbs bathed in blood in
consequence of wounds inflicted by horsemen themselves wounded with
arrows, dropped down on all sides in hundreds and thousands. Encountering
one another and huddled together, many of them were seen to be mangled
and many to vomit blood from their mouths. A thick darkness came there
when the troops were covered with a dusty cloud. When that darkness
shrouded everything, O king, we beheld those brave combatants, steeds and
men, move away from that spot. Others were seen to fall down on the
Earth, vomiting blood in profusion. Many combatants, entangled with one
another by their locks, could not stir. Many, endued with great strength,
dragged one another from the backs of their horses, and encountering one
another thus, slew one another like combatants in a wrestling match. Many
deprived of life, were borne away on the backs of the steeds. Many men,
proud of their valour and inspired with desire of victory, were seen to
fall down on the Earth. The Earth became strewn over with hundreds and
thousands of combatants bathed in blood, deprived of limbs, and divested
of hair. In consequence of the surface of the Earth being covered with
elephant-riders and horsemen and slain steeds and combatants with
blood-stained armour and others armed with weapons and others who had
sought to slay one another with diverse kinds of terrible weapons, all
lying closely huddled together in that battle fraught with fearful
carnage, no warrior could proceed far on his horse. Having fought for a
little while, Shakuni, the son of Subala, O monarch, went away from that
spot with the remnant of his cavalry numbering 6,000. Similarly, the
Pandava force, covered with blood, and its animals fatigued, moved away
from that spot with its remnant consisting of 6,000 horses. The
blood-stained horsemen of the Pandava army then, with hearts intent on
battle and prepared to lay down their lives, said, "It is no longer
possible to fight here on cars; how much more difficult then to fight
here on elephants! Let cars proceed against cars, and elephants against
elephants! Having retreated, Shakuni is now within his own division. The
royal son of Subala will not again come to battle." Then the sons of
Draupadi and those infuriate elephants proceeded to the place where the
Pancala prince Dhrishtadyumna, that great car-warrior, was. Sahadeva
also, when that dusty cloud arose, proceeded alone to where king
Yudhishthira was. After all those had gone away, Shakuni, the son of
Subala, excited with wrath, once more fell upon Dhrishtadyumna's division
and began to strike it. Once more a dreadful battle took place, in which
the combatants were all regardless of their lives, between thy soldiers
and those of the foe, all of whom were desirous of slaying one another.
In that encounter of heroes, the combatants first eyed one another
steadfastly, and then rushed, O king, and fell upon one another in
hundreds and thousands. In that destructive carnage, heads severed with
swords fell down with a noise like that of falling palmyra fruits. Loud
also became the noise, making the very hair to stand on end, of bodies
falling down on the ground, divested of armour and mangled with weapons
and of falling weapons also, O king, and of arms and thighs severed from
the trunk. Striking brothers and sons and even sires with keen weapons,
the combatants were seen to fight like birds, for pieces of meat. Excited
with rage, thousands of warriors, falling upon one another, impatiently
struck one another in that battle. Hundreds and thousands of combatants,
killed by the weight of slain horsemen while falling down from their
steeds, fell down on the field. Loud became the noise of neighing steeds
of great fleetness, and of shouting men clad in mail, and of the falling
darts and swords, O king, of combatants desirous of piercing the vitals
of one another in consequence, O monarch, of thy evil policy. At that
time, thy soldiers, overcome with toil, spent with rage, their animals
fatigued, themselves parched with thirst mangled with keen weapons, began
to turn away from the battle. Maddened with the scent of blood, many
became so insensate that they slew friends and foes alike, in fact, every
one they got at. Large numbers of Kshatriyas, inspired with desire of
victory, were struck down with arrows, O king, and fell prostrate on the
Earth. Wolves and vultures and jackals began to howl and scream in glee
and make a loud noise. In the very sight of thy son, thy army suffered a
great loss. The Earth, O monarch, became strewn with the bodies of men
and steeds, and covered with streams of blood that inspired the timid
with terror. Struck and mangled repeatedly with swords and battle axes
and lances, thy warriors, as also the Pandavas, O Bharata, ceased to
approach one another. Striking one another according to the measure of
their strength, and fighting to the last drop of their blood, the
combatants fell down vomiting blood from their wounds. Headless forms
were seen, seizing the hair of their heads (with one hand) and with
uplifted swords dyed with blood (in the other). When many headless forms,
O king, had thus risen up, when the scent of blood had made the
combatants nearly senseless, and when the loud noise had somewhat
subsided, Subala's son (once more) approached the large host of the
Pandavas, with the small remnant of his horse. At this, the Pandavas,
inspired with desires of victory and endued with foot-soldiers and
elephants and cavalry, all with uplifted weapons, desirous of reaching
the end of the hostilities, the Pandavas, forming a wall, encompassed
Shakuni on all sides, and began to strike him with diverse kinds of
weapons. Beholding those troops of thine assailed from every side, the
Kauravas, with horsemen, foot-soldiers, elephants, and cars, rushed
towards the Pandavas. Some foot-soldiers of great courage, destitute of
weapons, attacked their foes in that battle, with feet and fists, and
brought them down. Car-warriors fell down from cars, and elephant-men
from elephants, like meritorious persons falling down from their
celestial vehicles upon the exhaustion of their merits. Thus the
combatants, engaged with one another in that great battle, slew sires and
friends and sons. Thus occurred that battle, O best of the Bharatas, in
which no consideration was shown by anybody for anyone, and in which
lances and swords and arrows fell fast, on every side and made the scene
exceedingly terrible to behold.'"



24

"Sanjaya said, 'When the loud noise of battle had somewhat subsided and
the Pandavas had slain large numbers of their foes, Subala's son (once
more) came for fight with the remnant of his horsemen numbering seven
hundred. Quickly approaching his own soldiers and urging them to battle,
he repeatedly said, "You chastisers of foes, fight cheerfully!" And he
asked the Kshatriyas present there, saying, "Where is the king, that
great car-warrior?" Hearing these words of Shakuni, O bull of Bharata's
race, they answered saying, "Yonder stayeth that great car-warrior, the
Kuru king, there where that large umbrella of splendour equal to that of
the full moon, is visible--there where those car-warriors, clad in mail,
are staying--there where that loud noise, deep as the roar of clouds, is
being heard! Proceed quickly thither, O king, and thou wilt then see the
Kuru monarch!" Thus addressed by those brave warriors, Subala's son
Shakuni, O king, proceeded to that spot where thy son was staying,
surrounded on all sides by unretreating heroes. Beholding Duryodhana
stationed in the midst of that car-force, Shakuni, gladdening all those
car-warriors of thine, O king cheerfully said these words unto
Duryodhana. Indeed, he said the following words in a manner which showed
that he regarded all his purposes to have been already achieved. "Slay, O
king, the car-divisions (of the Pandavas)! All their horses have been
vanquished by me! Yudhishthira is incapable of being conquered in battle
unless one is prepared to lay down his life! When that car-force,
protected by the son of Pandu, will have been destroyed, we shall then
slay all those elephants and foot-soldiers and others!" Hearing these
words of his, thy warriors, inspired with desire of victory, cheerfully
rushed towards the Pandava army. With quivers on their backs and bows in
their hands, all of them shook their bows and uttered leonine roars. Once
more, O king, the fierce twang of bows and the slapping of palms and the
whiz of arrows shot with force was heard. Beholding those Kuru combatants
approach the Pandava army with uplifted bows, Kunti's son Dhananjaya said
unto the son of Devaki these words, "Urge the steeds fearlessly and
penetrate this sea of troops! With my keen shafts I shall today reach the
end of these hostilities! Today is the eighteenth day, O Janardana, of
this great battle that is raging between the two sides! The army of those
high-souled heroes, which was literally numberless, hath been nearly
destroyed! Behold the course of Destiny! The army of Dhritarashtra's son,
O Madhava, which was vast as the ocean, hath, O Achyuta, become, after
encountering ourselves, even like the indent caused by a cow's hoof! If
peace had been made after Bhishma's fall, O Madhava, everything would
have been well! The foolish Duryodhana of weak understanding, however,
did not make peace! The words that were uttered by Bhishma, O Madhava,
were beneficial and worthy of adoption. Suyodhana, however, who had lost
his understanding, did not act according to them. After Bhishma had been
struck and thrown down on the Earth, I do not know the reason why the
battle proceeded! I regard the Dhartarashtras to be foolish and of weak
understanding in every way, since they continued the battle even after
the fall of Santanu's son! After that when Drona, that foremost of all
utterers of Brahma, fell, as also the son of Radha, and Vikarna, the
carnage did not still cease! Alas, when a small remnant only of the
(Kaurava) army remained after the fall of that tiger among men, Karna,
with his sons, the carnage did not still cease! After the fall of even
the heroic Srutayush, of also Jalasandha of Puru's race, and of king
Srutayudha, the carnage did not still cease! After the fall of
Bhurishrava, of Shalya, O Janardana, and of the Avanti heroes, the
carnage did not still cease! After the fall of Jayadratha, of the
Rakshasa Alayudha, of Bahlika, and of Somadatta, the carnage did not
still cease! After the fall of heroic Bhagadatta, of the Kamboja chief
Sadakshina, and of Duhshasana, the carnage did not still cease! Beholding
even diverse heroic and mighty kings, each owning extensive territories,
slain in battle, the carnage, O Krishna, did not still cease! Beholding
even a full Akshauhini of troops slain by Bhimasena in battle, the
carnage did not still cease, in consequence of either the folly or the
covetousness of the Dhartarashtras! What king born in a noble race, a
race especially like that of Kuru, save of course the foolish Duryodhana,
would thus fruitlessly wage such fierce hostilities? Who is there,
possessed of reason and wisdom and capable of discriminating good from
evil, that would thus wage war, knowing his foes to be superior to him in
merit, strength, and courage? How could he listen to the counsels of
another, when, indeed, he could not make up his mind to make peace with
the Pandavas in obedience to the words uttered by thee? What medicine can
be acceptable to that person today who disregarded Bhishma the son of
Santanu, and Drona, and Vidura, while they urged him to make peace? How
can he accept good counsels, who from folly, O Janardana, insolently
disregarded his own aged sire as also his own well-meaning mother while
speaking beneficial words unto him? It is evident, O Janardana, that
Duryodhana took his birth for exterminating his race! His conduct and his
policy, it is seen, point to that line, O lord! He will not give us our
kingdom yet! This is my opinion, O Achyuta! The high-souled Vidura, O
sire, told me many a time that as long as life remained in
Dhritarashtra's son, he would never give us our share of the kingdom!
Vidura further told me, 'As long also as Dhritarashtra will live, O giver
of honours, even that sinful wight will act sinfully towards you! Ye will
never succeed in vanquishing Duryodhana without battle!' Even thus, O
Madhava, did Vidura of true foresight often speak to me! All the acts of
that wicked-souled wight, I now find to be exactly as the high-souled
Vidura had said! That person of wicked understanding who, having listened
to the beneficial and proper words of Jamadagni's son, disregarded them,
should certainly be held as standing in the face of destruction. Many
persons crowned with ascetic success said as soon as Duryodhana was born,
that the entire Kshatriya order would be exterminated in consequence of
that wretch. Those words of the sages, O Janardana, are now being
realised, since the Kshatriyas are undergoing almost entire extermination
in consequence of Duryodhana's acts! I shall, O Madhava, slay all the
warriors today! After all the Kshatriyas will have been slain and the
(Kaurava) camp made empty, Duryodhana will then desire battle with us for
his own destruction. That will end these hostilities! Exercising my
reason, O Madhava, and reflected in my own mind, O thou of Vrishni's
race, thinking of Vidura's words, and taking into account the acts of the
wicked-souled Duryodhana himself, I have come to this conclusion!
Penetrate the Bharata army, O hero, for I shall slay the wicked-souled
Duryodhana and his army today with my keen shafts! Slaying this weak army
in the very sight of Dhritarashtra's son, I shall today do what is for
Yudhishthira's good!"'

"Sanjaya continued, 'Thus addressed by Savyasaci, he of Dasarha's race,
reins in hand, fearlessly penetrated that vast hostile force for battle.
That was a terrible forest of bows (which the two heroes entered). Darts
constituted its prickles. Maces and spiked bludgeons were its paths. Cars
and elephants were its mighty trees. Cavalry and infantry were its
creepers. And the illustrious Keshava, as he entered that forest on that
car decked with many banners and pennons, looked exceedingly resplendent.
Those white steeds, O king, bearing Arjuna in battle, were seen careering
everywhere, urged by him of Dasarha's race! Then that scorcher of foes,
Savyasaci, proceeded on his car, shooting hundreds of keen shafts like a
cloud pouring showers of rain. Loud was the noise produced by those
straight arrows, as also by those combatants that were covered with them
in that battle by Savyasaci. Showers of shafts, piercing through the
armour of the combatants, fell down on the Earth. Impelled from Gandiva,
arrows, whose touch resembled that of Indra's thunder, striking men and
elephants and horses, O king, fell in that battle with a noise like that
of winged insects. Everything was shrouded with those shafts shot from
Gandiva. In that battle, the points of the compass, cardinal and
subsidiary, could not be distinguished. The whole world seemed to be
filled with gold-winged shafts, steeped in oil, polished by the hands of
the smith, and marked with Partha's name. Struck with those keen shafts,
and burnt therewith by Partha even as a herd of elephants is burnt with
burning brands, the Kauravas became languid and lost their strength.
Armed with bow and arrows, Partha, resembling the blazing sun, burnt the
hostile combatants in that battle like a blazing fire consuming a heap of
dry grass. As a roaring fire of blazing flames and great energy (arising
from embers) cast away on the confines of a forest by its denizens, fire
consumes those woods abounding with trees and heaps of dry creepers, even
so that hero possessed of great activity and fierce energy and endued
with prowess of weapons, and having shafts for his flames, quickly burnt
all the troops of thy son from wrath. His gold-winged arrows, endued with
fatal force and shot with care, could not be baffled by any armour. He
had not to shoot a second arrow at man, steed, or elephant of gigantic
size. Like the thunder-wielding Indra striking down the Daityas, Arjuna,
alone, entering that division of mighty car-warriors, destroyed it with
shafts of diverse forms.'"



25

"Sanjaya said, 'Dhananjaya, with his Gandiva, frustrated the purpose of
those unreturning heroes struggling in battle and striking their foes.
The shafts shot by Arjuna, irresistible and endued with great force and
whose touch was like that of the thunder, were seen to resemble torrents
of rain poured by a cloud. That army, O chief of the Bharatas, thus
struck by Kiritin, fled away in the very sight of thy son. Some deserted
their sires and brothers, others deserted their comrades. Some
car-warriors were deprived of their animals. Others lost their drivers.
Some had their poles or yokes or wheels broken, O king! The arrows of
some were exhausted. Some were seen afflicted with arrows. Some, though
unwounded, fled in a body, afflicted with fear. Some endeavoured to
rescue their sons, having lost all their kinsmen and animals. Some loudly
called upon their sires, some upon their comrades and followers. Some
fled, deserting their kinsmen, O tiger among men, and brothers and other
relatives, O monarch! Many mighty car-warriors, struck with Partha's
shafts and deeply pierced therewith, were seen to breathe hard, deprived
of their senses. Others, taking them upon their own cars, and soothing
them for a while, and resting them and dispelling their thirst by
offering them drink, once more proceeded to battle. Some, incapable of
being easily defeated in battle, deserting the wounded, once more
advanced to battle, desirous of obeying the behests of thy son. Some,
having slaked their thirst or groomed their animals, and some, wearing
(fresh) armour, O chief of the Bharatas, and some, having comforted their
brothers and sons and sires, and placed them in camp, once more came to
battle. Some, arraying their cars in the order, O king, of superiors and
inferiors, advanced against the Pandavas once more for battle. Those
heroes (on their cars) covered with rows of bells, looked resplendent
like Daityas and Danavas intent on the conquest of the three worlds.
Some, advancing with precipitancy on their vehicles decked with gold,
fought with Dhrishtadyumna amid the Pandava divisions. The Pancala prince
Dhrishtadyumna, and the great car-warrior Shikhandi, and Satanika, the
son of Nakula, fought with the car-force of the enemy. The Pancala
prince, then, filled with rage and supported by a large army, rushed
against thy angry troops from desire of slaying them. Then thy son, O
ruler of men, sped many showers of arrows, O Bharata, at the Pancala
prince thus rushing at him. Then, O king, Dhrishtadyumna was quickly
pierced with many arrows in his arms and chest by thy son fighting with
his bow. Deeply pierced therewith like an elephant with pointed lances,
that great bowman then despatched with his shafts the four steeds of
Duryodhana to the regions of death. With another broad-headed arrow he
next cut off from his trunk the head of his enemy's driver. Then that
chastiser of foes, king Duryodhana, having thus lost his car, rode on
horse-back and retreated to a spot not remote. Beholding his own army
destitute of prowess, thy son, the mighty Duryodhana, O king, proceeded
to the place where Subala's son was. When the Kaurava cars were broken,
3,000 gigantic elephants encompassed those car-warriors, the five
Pandavas. Encompassed by that elephant force, O Bharata, the five
brothers looked beautiful, O tiger among men, like the planets surrounded
by the clouds. Then the mighty-armed and white-steeded Arjuna, O king, of
sureness of aim and having Krishna for his charioteer, advanced on his
car. Surrounded by those elephants huge as hills, he began to destroy
those animals with his keen and polished arrows. Each slain with a single
arrow, we beheld those huge elephants fallen or falling down, mangled by
Savyasaci. The mighty Bhimasena, himself like an infuriated elephant,
beholding those elephants, took up his formidable mace and rushed at
them, quickly jumping down from his car, like the Destroyer armed with
his club. Seeing that great car-warrior of the Pandavas with uplifted
mace, thy soldiers became filled with fright and passed urine and
excreta. The whole army became agitated upon beholding Bhimasena armed
with mace. We then beheld those elephants, huge as hills, running hither
and thither, with their frontal globes split open by Bhima with his mace
and all their limbs bathed in blood. Struck with Bhima's mace, those
elephants, running off from him, fell down with cries of pain, like
wingless mountains. Beholding those elephants, many in number, with their
frontal globes split open, running hither and thither or falling down,
thy soldiers were inspired with fear. Then Yudhishthira also, filled with
wrath, and the two sons of Madri, began to slay those elephant-warriors
with arrows equipped with vulturine wings. Dhrishtadyumna, after the
defeat of the (Kuru) king in battle, and after the flight of the latter
from that spot on horse-back, saw that the Pandavas had all been
surrounded by the (Kaurava) elephants. Beholding this, O monarch,
Dhrishtadyumna, the son of the Pancala king, proceeded towards those
elephants, from desire of slaughtering them. Meanwhile, not seeing
Duryodhana in the midst of the car-force. Ashvatthama and Kripa, and
Kritavarma of the Satwata race, asked all the Kshatriyas there, saying,
'Where has Duryodhana gone?' Not seeing the king in that carnage, those
great car-warriors all thought thy son to have been slain. Hence, with
sorrowful faces, they enquired after him. Some persons told them that
after the fall of his driver, he had gone to Subala's son. Other
Kshatriyas, present there, who had been exceedingly mangled with wounds,
said, "What need is there with Duryodhana? See if he is yet alive! Do you
all fight unitedly? What will the king do to you?" Other Kshatriyas, who
were exceedingly mangled, who had lost many of their kinsmen, and who
were still being afflicted with the arrows of the enemy, said these words
in indistinct tones, "Let us slay these forces by whom we are
encompassed! Behold, the Pandavas are coming hither, after having slain
the elephants!" Hearing these words of theirs, the mighty Ashvatthama,
piercing through that irresistible force of the Pancala king, proceeded
with Kripa and Kritavarma to the spot where Subala's son was. Indeed,
those heroes, those firm bowmen, leaving the car-force, repaired (in
search of Duryodhana). After they had gone away, the Pandavas, headed by
Dhrishtadyumna, advanced, O king, and began to slay their enemies.
Beholding those valiant and heroic and mighty car-warriors cheerfully
rushing towards them, thy troops, amongst whom the faces of many had
turned pale, became hopeless of their lives. Seeing those soldiers of
ours almost deprived of weapons and surrounded (by the foe). I myself, O
king, having only two kinds of forces, and becoming reckless of life,
joined the five leaders of our army, and fought with the forces of the
Pancala prince, posting our men on that spot where Saradwat's son was
stationed. We had been afflicted with the shafts of Kiritin.
Nevertheless, a fierce battle took place between us and the division of
Dhrishtadyumna. At last, vanquished by the latter, all of us retreated
from that encounter. I then beheld the mighty car-warrior Satyaki rushing
against us. With four hundred cars that hero pursued me in battle. Having
escaped with difficulty from Dhrishtadyumna whose steeds had been tired,
I fell among the forces of Madhava even as a sinner falleth into hell.
There a fierce and terrible battle took place for a short while. The
mighty-armed Satyaki, having cut off my armour, became desirous of taking
me alive. He seized me while I lay down on the ground insensible. Then
within a short while that elephant-force was destroyed by Bhimasena with
his mace and Arjuna with his arrows. In consequence of those mighty
elephants, huge as hills, falling down on every side with crushed limbs,
the Pandava warriors found their way almost entirely blocked up. Then the
mighty Bhimasena, O monarch, dragging away those huge elephants, made a
way for the Pandavas to come out. Meanwhile, Ashvatthama and Kripa and
Kritavarma of the Satwata race, not seeing that chastiser of foes,
Duryodhana, amid the car-division, sought for thy royal son, Abandoning
the prince of the Pancalas, they proceeded to the spot where Subala's son
was anxious to have a sight of the king during that terrible carnage.'"



26

"Sanjaya said, 'After that elephant-division had been destroyed, O
Bharata, by the son of Pandu, and while thy army was being thus
slaughtered by Bhimasena in battle, beholding the latter, that chastiser
of foes, careering like the all-killing Destroyer himself in rage armed
with his club, the remnant of thy unslaughtered sons, those uterine
brothers, O king, united together at that time when he of Kuru's race,
thy son Duryodhana, could not be seen, and rushed against Bhimasena. They
were Durmarshana and Srutanta and Jaitra and Bhurivala and Ravi, and
Jayatsena and Sujata and that slayer of foes, Durvishaha, and he called
Durvimochana, and Dushpradharsha and the mighty-armed Srutarvan. All of
them were accomplished in battle. Those sons of thine, uniting together,
rushed against Bhimasena and shut him up on all sides. Then Bhima, O
monarch, once more mounting on his own car, began to shoot keen shafts at
the vital limbs of thy sons. Those sons of thine, covered with arrows by
Bhimasena in that dreadful battle, began to drag that warrior like men
dragging an elephant from off a cross-way. Excited with rage, Bhimasena,
quickly cutting off the head of Durmarshana with a razor-headed arrow,
felled it on the Earth. With another broad-headed arrow capable of
penetrating every armour, Bhima next slew that mighty car-warrior, thy
son Srutanta. Then with the greatest ease, piercing Jayatsena with a
cloth-yard shaft, that chastiser of foes, the son of Pandu, felled that
scion of Kuru's race from his car. The prince, O king, fell down and
immediately expired. At this, thy son Srutarvan, excited with rage,
pierced Bhima with a hundred straight arrows winged with vulturine
feathers. Then Bhima, inflamed with rage, pierced Jaitra and Ravi and
Bhurivala, those three, with three shafts resembling poison or fire.
Those mighty car-warriors, thus struck, fell down from their cars, like
Kinsukas variegated with flowers in the season of spring cut down (by the
axe-man). Then that scorcher of foes, with another broad-headed arrow of
great keenness, struck Durvimochana and despatched him to Yama's abode.
Thus struck, that foremost of carwarriors fell down on the ground from
his car, like a tree growing on the summit of a mountain when broken by
the wind. The son of Pandu next struck thy other two sons at the head of
their forces, Dushpradharsha and Sujata, each with a couple of arrows in
that battle. Those two foremost of car-warriors, pierced with those
shafts, fell down. Beholding next another son of thine, Durvishaha,
rushing at him, Bhima pierced him with a broad-headed arrow in that
battle. That prince fell down from his car in the very sight of all the
bowmen. Beholding so many of his brothers slain by the singlehanded Bhima
in that battle, Srutarvan, under the influence of rage, rushed at Bhima,
stretching his formidable bow decked with gold and shooting a large
number of arrows that resembled poison or fire in energy. Cutting off the
bow of Pandu's son in that dreadful battle, the Kuru prince pierced the
bowless Bhima with twenty arrows. Then Bhimasena, that mighty
car-warrior, taking up another bow, shrouded thy son with arrows and
addressing him, said, "Wait, Wait!' The battle that took place between
the two was beautiful and fierce, like that which had occurred in days of
yore between Vasava and the Asura Jambha, O lord! With the keen shafts,
resembling the fatal rods of Yama, sped by those two warriors, the Earth,
the sky, and all the points of the compass, became shrouded. Then
Srutarvan, filled with rage, took up his bow and struck Bhimasena in that
battle, O king, with many arrows on his arms and chest. Deeply pierced, O
monarch, by thy son armed with the bow, Bhima became exceedingly agitated
like the ocean at the full or the new moon. Filled with wrath, Bhima
then, O sire, despatched with his arrows the driver and the four steeds
of thy son to Yama's abode. Beholding him carless, Pandu's son of
immeasurable soul, displaying the lightness of his hands, covered him
with winged arrows. The carless Srutarvan then, O king, took up a sword
and shield. As the prince, however, careered with his sword and bright
shield decked with a hundred moons, the son of Pandu struck off his head
from his trunk with a razor-headed arrow and felled it on the Earth. The
trunk of that illustrious warrior, rendered headless by means of that
razor-headed arrow, fell down from his car, filling the Earth with a loud
noise. Upon the fall of that hero, thy troops, though terrified, rushed
in that battle against Bhimasena from desire of fighting with him. The
valiant Bhimasena, clad in mail, received those warriors rushing quickly
at him from among the unslain remnant of that ocean of troops.
Approaching him, those warriors encompassed that hero on all sides. Thus
surrounded by those warriors of thine, Bhima began to afflict them all
with keen shafts like him of a 1,000 eyes afflicting the Asuras. Having
destroyed five hundred great cars with their fences, he once more slew
seven hundred elephants in that battle. Slaying next 10,000 foot-soldiers
with his mighty shafts, as also 800 steeds, the son of Pandu looked
resplendent. Indeed, Bhimasena, the son of Kunti, having slain thy sons
in battle, regarded his object achieved, O lord, and the purpose of his
birth accomplished. Thy troops, at that time, O Bharata, ventured to even
gaze at that warrior who was battling in that fashion and slaying thy men
in that way. Routing all the Kurus and slaying those followers of theirs,
Bhima then slapped his armpits, terrifying the huge elephants with the
noise he produced. Then thy army, O monarch, which had lost a very large
number of men, and which then consisted of a very few soldiers, became
exceedingly cheerless, O king!'"



27

"Sanjaya said, 'Duryodhana, O king, and thy son Sudarsa, the only two of
thy children yet unslain, were at that time in the midst of the (Kaurava)
cavalry. Beholding Duryodhana staying in the midst of the cavalry,
Devaki's son (Krishna) said unto Dhananjaya, the son of Kunti, "A large
number of our foes, kinsmen that had received our protection, have been
slain. There, that bull of Sini's race is returning, having taken Sanjaya
captive! Both Nakula and Sahadeva, O Bharata, are fatigued, having fought
with the wretched Dhartarashtras and their followers! Those three, Kripa
and Kritavarma and the mighty car-warrior Ashvatthama, have left
Duryodhana's side and taken up their position elsewhere! Having slain
Duryodhana's troops, the Pancala prince stayeth yonder, endued with great
beauty, in the midst of the Prabhadrakas. There, O Partha, Duryodhana
stayeth in the midst of his cavalry, with the umbrella held over his head
and himself flinging his glances all around! Having rearrayed the
(remnant of his) army, he stayeth in the midst of his forces. Slaying
this one with thy keen shafts, thou mayst achieve all thy objects! As
long as these troops do not fly away beholding thee, in their midst and
witnessing also the destruction of their elephant-force, do thou, O
chastiser of foes, endeavour to slay Duryodhana! Let somebody go to the
Pancala prince and ask him to come hither. The (Kaurava) troops are all
tired, O sire! The sinful Duryodhana will never succeed in escaping!
Having slain a large number of thy troops in battle, the son of
Dhritarashtra wears a proud aspect as if he believes that the Pandavas
have been vanquished! Beholding his own troops afflicted and slain by the
Pandavas, the Kuru king will certainly come to battle for his own
destruction!" Thus addressed by Krishna, Phalguna replied unto him,
saying. "Almost all the sons of Dhritarashtra, O giver of honours, have
been slain by Bhima! Only these two are yet alive! They, however, O
Krishna, shall also meet with destruction today! Bhishma hath been slain,
Drona hath been slain, Karna, otherwise called Vaikartana, hath been
slain! Shalya, the king of the Madras, hath been slain, and Jayadratha
also, O Krishna, hath been slain! Only five hundred horses from the
remnant of the troops of Shakuni, the son of Subala, and of cars, only
two hundred still remain, O Janardana! Of elephants there remain only a
hundred that are formidable, and of foot only 3,000! There remain also
Ashvatthama and Kripa and the ruler of the Trigartas and Uluka and
Kritavarma of the Satwata race. These, O Madhava, form the remnant of
Duryodhana's force! Truly, there is no escape from death for anybody on
Earth! Although such a tremendous carnage hast taken place, behold,
Duryodhana is still alive! Today king Yudhishthira, however, will be
freed from all his foes! None amongst the enemy will escape me, I ween!
Even if they be more than men, O Krishna, I shall yet slay all those
warriors today, however, furious in battle, if only they do not fly away
from the field! Filled with wrath in today's battle, I shall, by slaying
the prince of Gandhara with my keen shafts, dispel that sleeplessness
which the king has suffered from for a long time! I shall win back all
those valuable possessions which Subala's son, of wicked conduct, won
from us at the gambling match in the assembly! Hearing of the slaughter
of their husbands and sons at the hands of the Pandavas in battle, all
the ladies of the city called after the elephant will utter loud wails!
Today, O Krishna, our task will be ended! Today Duryodhana shall abandon
all his blazing prosperity, as also his life-breath. Thou mayest take the
foolish son of Dhritarashtra to be dead, O thou of Vrishni's race, if, O
Krishna, he does not today fly away from the battle to be waged by me!
Those steeds are incapable of enduring the twang of my bow and the slaps
of my palms! Proceed thither, O Krishna, for I will slay them!" Thus
addressed by Pandu's son of great force of mind, he of Dasarha's race
urged his steeds, O king, towards the division of Duryodhana. Beholding
that force (within which Duryodhana was), three mighty car-warriors
prepared themselves for assailing it, for Bhimasena and Arjuna and
Sahadeva, O sire, together proceeded against it with loud leonine roars
from desire of slaying Duryodhana. Beholding those three warriors rushing
quickly together with uplifted bows, Subala's son proceeded towards that
spot against those Pandava foes. Thy son Sudarsana rushed against
Bhimasena. Susarman and Shakuni encountered Kiritin. Thy son Duryodhana
on horse-back proceeded against Sahadeva. Then thy son, O ruler of men,
with great speed and care, forcibly struck Sahadeva's head with a lance.
Thus assailed by thy son, Sahadeva sat down on the terrace of his car,
all his limbs bathed in blood and himself sighing like a snake. Regaining
his senses then, O king, Sahadeva, filled with rage, covered Duryodhana
with keen arrows. Kunti's son, Dhananjaya, otherwise called Partha,
putting forth his prowess, cut off the heads of many brave combatants on
horse-back. Indeed, Partha, with many arrows, destroyed that (cavalry)
division. Having felled all the steeds, he then proceeded against the
cars of the Trigartas. At this, the great car-warriors of the Trigartas,
uniting together, covered Arjuna and Vasudeva with showers of shafts.
Assailing Satyakarman with a razor-headed arrow, the son of Pandu,
possessed of great fame, cut off his adversary's car-shafts. With another
razor-headed arrow, O lord, whetted on stone, that celebrated hero,
smiling the while, cut off his antagonist's head adorned with bright
gold. He next attacked Satyeshu in the sight of all the warriors, like a
hungry lion, O king, in the forest, attacking a deer. Having slain him,
Partha pierced Susarman with three arrows and then slew all those
car-warriors adorned with ornaments of gold. He then proceeded against
Susarman the ruler of Prashthala with great speed, vomiting the virulent
poison of his wrath cherished for many long years. Covering him first, O
bull of Bharata's race, with a hundred arrows, Arjuna then slew all the
steeds of that bowman. Fixing then on his bowstring a mighty arrow that
resembled the rod of Yama, Partha, smiling the while, quickly sped it at
Susarman, aiming it at him. Sped by that bowman blazing with wrath, that
arrow, reaching Susarman, pierced through his heart in that battle.
Deprived of life, O monarch, Susarman fell down on the Earth, gladdening
all the Pandavas and paining all thy warriors. Having slain Susarman in
that battle, Partha then, with his shafts, despatched the five and thirty
sons of that king, all of whom were great car-warriors, to Yama's abode.
Slaying next all the followers of Susarman with his keen arrows, the
mighty car-warrior, Arjuna, proceeded against the remnant of the Bharata
host. Bhima, in that battle, filled with rage, O ruler of men, made thy
son Sudarsana invisible with his arrows, and smiling the while, cut off
from his antagonist's trunk his head with a razor-headed arrow of great
sharpness. Deprived of life, the prince fell down on the Earth. Upon the
fall of that (Kuru) hero, his followers encompassed Bhima in that battle,
shooting showers of whetted arrows at him. Vrikodara, however, with his
keen arrows, whose touch resembled that of Indra's thunder, covered that
force around him. Within a very short time, Bhima slew them all, O bull
of Bharata's race! Whilst they were being thus exterminated, many Kaurava
leaders of great might, O Bharata, approached Bhima and began to fight
with him. The son of Pandu, O king, covered all of them with his arrows.
Similarly, thy warriors, O monarch, covered the great car-warriors of the
Pandavas with dense showers of arrows from every side. All the warriors
then, of both sides, thus engaged in battle with one another, became
exceedingly agitated. Struck by one another, the combatants of both
armies, O king, began to fall down, wailing aloud for their (deceased)
kinsmen.'"



28

"Sanjaya said, 'During the progress of that battle which was so
destructive of men and steeds and elephants, Subala's son, Shakuni, O
king, rushed against Sahadeva. The valiant Sahadeva, as Shakuni rushed
quickly towards him, sped showers of swift arrows at that warrior as
numerous as a flight of insects. At that time, Uluka also encountered
Bhima and pierced him with ten arrows, Shakuni, meanwhile, O monarch,
having pierced Bhima with three arrows, covered Sahadeva with ninety.
Indeed, those heroes, O king, encountering one another in that battle,
pierced one another with many keen arrows equipped with Kanka and peacock
feathers, winged with gold, whetted on stone, and sped from bow-strings
drawn to their ears. Those showers of arrows sped from their bows and
arms, O monarch, shrouded all the points of the compass like a thick
shower of rain poured from the clouds. Then Bhima, filled with rage, and
Sahadeva of great valour, both endued with great might, careered in that
battle, making an immense carnage. That army, O Bharata, was covered with
hundreds of arrows by those two warriors. In consequence thereof, the
welkin on many parts of the field became shrouded with darkness. In
consequence, O monarch, of steeds, covered with arrows, dragging after
them, as they ran, a large number of slain combatants, the tracks on many
parts of the field became entirely blocked up. Covered with steeds slain
with their riders, with broken shields and lances, O monarch, and with
swords and darts and spears all around, the Earth looked variegated as if
strewn with flowers. The combatants, O king, encountering one another,
careered in battle, filled with wrath and taking one another's life. Soon
the field became strewn with heads, beautiful as the filaments of the
lotus, adorned with earrings and graced with faces set with eyes upturned
in wrath and lips bit in rage. Covered also, O monarch, with the severed
arms of warriors that resembled the trunks of huge elephants, that were
adorned with Angadas and cased in leathern fences, and that still held
swords and lances and battle-axes, and with headless bodies risen on
their feet and bleeding and dancing on the field, and swarming with
carnivorous creatures of diverse kinds, the Earth, O lord, presented a
frightful aspect! After the Bharata army had been reduced to a small
remnant, the Pandavas, filled with delight in that dreadful battle began
to despatch the Kauravas to Yama's abode. Meanwhile, the heroic and
valiant son of Subala's son very forcibly struck Sahadeva on the head
with a lance. Exceedingly agitated, O monarch, in consequence of the
blow, Sahadeva sat down on the terrace of his car. Beholding Sahadeva in
that plight, the valiant Bhima, filled with rage, O Bharata, held the
whole Kuru army in check. With his cloth-yard shaft he pierced hundreds
and thousands of hostile warriors, and having pierced them so, that
chastier of foes uttered a leonine roar. Frightened at that roar, all the
followers of Shakuni, with their steeds and elephants, precipitately fled
away in fear. Beholding them broken, king Duryodhana said unto them,
"Stop, ye Kshatriyas, unacquainted with morality! Fight! What is the use
of flight? That hero, who, without showing his back casteth away his life
breath in battle, achieveth fame here and enjoyeth regions of bliss
hereafter!" Thus exhorted by the king, the followers of Subala's son once
more advanced against the Pandavas, making death their goal. Awful, O
monarch, was the noise made by those rushing warriors, resembling that of
the agitated ocean. At this, the field of battle became agitated all
around. Beholding those followers of Subala's son thus advancing in
battle, the victorious Pandavas, O monarch, proceeded against them.
Comforted a little, the invincible Sahadeva, O monarch, pierced Shakuni
with ten arrows and his steeds with three. With the greatest ease he then
cut off the bow of Subala's son with a number of other arrows. Invincible
in battle, Shakuni, however, took up another bow and pierced Nakula with
sixty arrows and then Bhimasena with seven. Uluka also, O king, desirous
of rescuing his sire in that engagement, pierced Bhima with seven arrows
and Sahadeva with seventy. Bhimasena in that encounter pierced Uluka with
many keen arrows and Shakuni with four and sixty, and each of the other
warriors who fought around them, with three arrows. Struck by Bhimasena
with shafts steeped in oil, the Kauravas, filled with rage in that
battle, covered Sahadeva with showers of arrows like lightning-charged
clouds pouring rain on a mountain-breast. The heroic and valiant Sahadeva
then, O monarch, cut off, with a broad-headed arrow, the head of Uluka as
the latter advanced against him. Slain by Sahadeva, Uluka, gladdening the
Pandavas in that battle, fell down on the earth from his car, all his
limbs bathed in blood. Beholding his son slain, Shakuni, O Bharata, with
voice choked with tears and drawing deep breaths, recollected the words
of Vidura. Having reflected for a moment with tearful eyes, Shakuni,
breathing heavily, approached Sahadeva and pierced him with three arrows.
Baffling those arrows sped by Subala's son with showers of shafts, the
valiant Sahadeva, O monarch, cut off his antagonist's bow in that battle.
Seeing his bow cut off, O king, Shakuni, the son of Subala, took up a
formidable scimitar and hurled it at Sahadeva. The latter, however, with
the greatest ease, O monarch, cut off in twain that terrible scimitar of
Subala's son as it coursed towards him in that encounter. Beholding his
sword cut in twain, Shakuni took up a formidable mace and hurled it at
Sahadeva. That mace also, unable to achieve its object, fell down on the
Earth. After this, Subala's son, filled with rage, hurled at the son of
Pandu an awful dart that resembled an impending death night. With the
greatest ease Sahadeva, in that encounter, cut off, with his gold-decked
shafts, into three fragments, that dart as it coursed swiftly towards
him. Cut off into fragments, that dart adorned with gold fell down on the
earth like a blazing thunderbolt from the firmament, diverging into many
flashes. Beholding that dart baffled and Subala's son afflicted with
fear, all thy troops fled away in fright. Subala's son himself joined
them. The Pandavas then, eager for victory, uttered loud shouts. As
regards the Dhartarashtras, almost all of them turned away from the
fight. Seeing them so cheerless, the valiant son of Madri, with many
1,000 shafts, checked them in that battle. Then Sahadeva came upon
Subala's son as the latter, who was still expectant of victory, was
flying away, protected by the excellent cavalry of the Gandharas.
Recollecting, O king, that Shakuni, who had fallen to his share, was
still alive, Sahadeva, on his car adorned with gold, pursued that
warrior. Stringing his formidable bow and drawing it with great force,
Sahadeva, filled with rage, pursued the son of Subala and vigorously
struck him with many shafts equipped with vulturine feathers and whetted
on stone, even like a person striking a mighty elephant with pointed
lances. Endued with great energy of mind, Sahadeva, having afflicted his
foe thus, addressed him, as if for calling back to mind (his past
misdeeds), in these words, 'Adhering to the duties of a Kshatriya, fight
(with me) and be a man! Thou hadst, O fool, rejoiced greatly in the midst
of the assembly, while gambling with dice! Receive now, O thou of wicked
understanding, the fruit of that act! All those wicked-souled ones that
had ridiculed us then have perished! Only that wretch of his race,
Duryodhana, is still alive, and thyself, his maternal uncle! Today I
shall slay thee, striking off thy head with a razor-headed arrow like a
person plucking a fruit from a tree with a stick!" Saying these words, O
monarch, Sahadeva of great strength, that tiger among men, filled with
rage, rushed impetuously against Shakuni. Approaching his enemy, the
invincible Sahadeva, that foremost of warriors, forcibly drawing his bow
and as if burning his foe with wrath, pierced Shakuni with ten arrows and
his steeds with four. Then cutting off his umbrella and standard and bow,
he roared like a lion. His standard and bow and umbrella thus cut off by
Sahadeva, Subala's son was pierced with many arrows in all his vital
limbs. Once again, O monarch, the valiant Sahadeva sped at Shakuni an
irresistible shower of arrows. Filled with rage, the son of Subala then,
single-handed, rushed with speed against Sahadeva in that encounter,
desirous of slaying the latter with a lance adorned with gold. The son of
Madri, however, with three broad-headed arrows, simultaneously cut off,
without losing a moment, that uplifted lance as also the two well-rounded
arms of his enemy at the van of battle, and then uttered a loud roar.
Endued with great activity, the heroic Sahadeva then, with a broad-headed
arrow, made of hard iron, equipped with wings of gold, capable of
penetrating every armour, and sped with great force and care, cut off
from his trunk his enemy's head. Deprived of his head by the son of Pandu
with that gold-decked arrow of great sharpness and splendour like the
sun's, Subala's son fell down on the earth in that battle. Indeed, the
son of Pandu, filled with rage, struck off that head which was the root
of the evil policy of the Kurus, with that impetuous shaft winged with
gold and whetted on stone. Beholding Shakuni lying headless on the ground
and all his limbs drenched with gore, thy warriors, rendered powerless
with fear, fled away on all sides with weapons in their hands. At that
time, thy sons, with cars, elephants, horse and foot entirely broken,
heard the twang of Gandiva and fled away with colourless faces, afflicted
with fear and deprived of their senses. Having thrown down Shakuni from
his car, the Pandavas, O Bharata, became filled with delight. Rejoicing
with Keshava among them, they blew their conchs in that battle,
gladdening their troops. All of them, with glad hearts, worshipped
Sahadeva, and said, "By good luck, O hero, Shakuni of wicked soul, that
man of evil course, hath, with his son, been slain by thee!'"



29

(Hrada-pravesa Parva)

"Sanjaya said, 'After this, the followers of Subala's son, O monarch,
became filled with rage. Prepared to lay down their lives in that
dreadful battle, they began to resist the Pandavas. Resolved to aid
Sahadeva in his victory, Arjuna, as also Bhimasena possessed of great
energy and resembling an angry snake of virulent poison in aspect,
received those warriors. With his Gandiva, Dhananjaya baffled the purpose
of those warriors, who, armed with darts and swords and lances, desired
to slay Sahadeva. Vibhatsu, with his broad-headed arrows, cut off the
steeds, the heads, and the arms, with weapons in grasp of those rushing
combatants. The steeds of those foremost of heroes endued with activity,
struck by Savyasaci, fell down on the earth, deprived of their lives.
King Duryodhana, beholding that carnage of his own troops, O lord, became
filled with rage. Assembling together the remnant of his cars which still
numbered many hundreds, as also his elephants and horse and foot, O
scorcher of foes, thy son said these words unto those warriors,
"Encountering all the Pandavas with their friends and allies, in this
battle, and the prince of Pancala also with his own troops, and slaying
them quickly, turn back from the fight!" Respectfully accepting that
command of his, those warriors, difficult of defeat in battle, proceeded
once more against the Parthas in that battle, at the behest of thy son.
The Pandavas, however, covered with their arrows resembling snakes of
virulent poison, all those warriors, forming the remnant of the Kaurava
army, that thus rushed quickly against them in that dreadful battle. That
army, O chief of the Bharatas, as it came to battle, was in a moment
exterminated by those high-souled warriors, for it failed to obtain a
protector. In consequence of the (Kaurava) steeds running hither and
thither that were all covered with the dust raised by the army, the
cardinal and the subsidiary points of the compass could not be
distinguished. Many warriors, issuing out of the Pandava array, O
Bharata, slew thy troops in a moment in that battle. Eleven Akshauhinis,
O Bharata, of troops had been assembled for thy son! All those, O lord,
were slain by the Pandus and the Srinjayas! Amongst those thousands upon
thousands of high-souled kings on thy side, only Duryodhana now, O
monarch, exceedingly wounded, was seen to be alive, casting his eyes on
all sides, and seeing the earth empty, himself destitute of all his
troops while the Pandavas, filled with joy in that battle, were roaring
aloud in consequence of the accomplishment of all their objects.
Duryodhana, O monarch, unable to endure the whiz of the shafts shot by
those high-souled heroes, became stupefied! Destitute of troops and
animals, he set his heart on retreat from the field.'

"Dhritarashtra said, 'When my troops were slain and our camp made
entirely empty, what was the strength, O Suta, of the troops that still
remained to the Pandavas? I desire to know this. Therefore, tell me, O
Sanjaya, for thou art skilled (in narration). Tell me also, O Sanjaya,
that which was done by my son, the wicked Duryodhana, that lord of the
earth, the sole survivor of so many men, when he saw his army
exterminated.'

"Sanjaya continued, '2,000 cars, 700 elephants, 5,000 horse, and 10,000
foot, this was the remnant, O monarch, of the mighty host of the
Pandavas. Taking care of this force, Dhrishtadyumna waited in that
battle. Meanwhile, O chief of the Bharatas, king Duryodhana, that
foremost of car-warriors, saw not in that battle a single warrior on his
side. Beholding his enemies roaring aloud and witnessing the
extermination of his own army, that lord of the earth, Duryodhana,
without a companion, abandoned his slain steed, and fled from the field
with face turned eastwards. That lord of eleven Akshauhinis, thy son
Duryodhana, of great energy, taking up his mace, fled on foot towards a
lake. Before he had proceeded far on foot, the king recalled the words of
the intelligent and virtuous Vidura. Without doubt, this had been
foreseen by Vidura of great wisdom, this great carnage of Kshatriyas and
of ourselves in battle. Reflecting on this, the king, with heart burning
in grief at having witnessed the extermination of his army, desired to
penetrate into the depths of that lake. The Pandavas, O monarch, with
Dhrishtadyumna at their head, filled with rage, rushed against (the small
remnant of) thy army. With his Gandiva, Dhananjaya baffled the purpose of
the (Kaurava) troops, who, armed with darts and swords and lances, were
uttering loud roars. Having with his sharp shafts slain those troops with
their allies and kinsmen, Arjuna, as he stood on his car having white
steeds yoked unto it, looked exceedingly beautiful. Upon the fall of
Subala's son along with horse, cars and elephants, thy army looked like a
large forest laid low (by the wind). In Duryodhana's army then, O
monarch, which had numbered many hundred thousands of warriors, not
another great car-warrior was seen to be alive, save the heroic son of
Drona, and Kritavarma, and Kripa the son of Gotama, O monarch, and that
lord of the earth, thy son! Dhrishtadyumna, seeing me, laughingly
addressed Satyaki, saying, 'What is the use of seizing this one? Nothing
will be gained by keeping him alive.' Hearing these words of
Dhrishtadyumna, the grandson of Sini, that great car-warrior, uplifting
his sharp sword, prepared to slay me. Just at that juncture, the
Island-born Krishna of great wisdom (Vyasa), coming there, said, "Let
Sanjaya be dismissed alive! By no means should he be slain!" Hearing
these words of the Island-born, the grandson of Sini, joined his hands,
and then, setting me free said unto me, "Peace to thee, O Sanjaya, thou
mayest go hence!" Permitted by him, I myself then, putting off my armour
and making over my weapons, set out on the evening on the road leading to
the city, my limbs bathed in blood. After I had come about two miles, O
monarch, I beheld Duryodhana, standing alone, mace in hand, and
exceedingly mangled. His eyes were full of tears and therefore he could
not see me. I stood cheerlessly before him. He looked accordingly at me
without recognising me. Beholding him standing alone on the field and
indulging in grief, I also, overwhelmed with sorrow, succeeded not for a
little while to speak a single word. Then I said unto him everything
about my own capture and my release through the grace of the Island-born.
Having reflected for a moment, and regained his senses, he enquired of me
about his brothers and his troops. I had seen everything with my eyes and
therefore told him everything, that his brothers had all been slain and
that all his troops had been exterminated. I told the king that we had at
that time only three car-warriors left alive, for the Island-born had
said so unto me when I set out (from the place where the Pandavas were).
Drawing deep breaths and looking repeatedly at me, thy son touched me
with his hand and said, "Except thee, O Sanjaya, there is none else that
liveth, amongst those engaged in this battle! I do not see another (on my
side), while the Pandavas have their allies living! Say, O Sanjaya, unto
that lord, the blind king Dhritarashtra, that his son Duryodhana hath
entered the depths of a lake! Destitute of friends such as those (I
lately had), deprived of sons and brothers, and seeing his kingdom taken
by the Pandavas, who is there like me that would desire to live? Say all
this unto the king and tell him further that I have escaped with life
from that dreadful battle, and that, alive, though exceedingly wounded, I
shall rest within the depths of this lake." Having said these words unto
me, O monarch, the king entered that lake. That ruler of men, by his
power of illusion, then charmed the waters of that lake, making a space
for him within them. After he had entered that lake, I myself, without
anybody on my side, saw those three car-warriors (of our army) coming
together to that spot with their tired animals. They were Kripa, the son
of Saradwat, and the heroic Ashvatthama, that foremost of car-warriors,
and Kritavarma of Bhoja's race. Mangled with shafts, all of them came
together to that spot. Beholding me, they all urged their steeds to
greater speed and coming up to me, said, "By good luck, O Sanjaya, thou
livest yet!" All of them then enquired after thy son, that ruler of men,
saying, 'Is our king Duryodhana still alive, O Sanjaya?' I then told them
that the king was well in body. I also told them everything that
Duryodhana had said unto me. I also pointed out to them the lake that the
king had entered. Then Ashvatthama, O king, having heard those words from
me, cast his eyes on that extensive lake and began to wail in grief,
saying, "Alas, alas, the king knows not that we are still alive! With him
amongst us, we are still quite able to fight with our foes!" Those mighty
car-warriors, having wept there for a long time, fled away at sight of
the sons of Pandu. Those three car-warriors that formed the remnant of
our army took me up on the well-adorned car of Kripa, and then proceeded
to the Kuru camp. The sun had set a little before. The troops forming the
outposts of the camp, learning that all thy sons had been slain, wept
aloud. Then, O monarch, the old men that had been appointed to look after
the ladies of the royal household proceeded towards the city, taking the
princesses after them. Loud were the wails uttered by those weeping
ladies when they heard of the destruction of the whole army. The women, O
king, crying ceaselessly, caused the earth to resound with their voices
like a flight of she-ospreys. They tore their bodies with nails and
struck their heads with their hands, and untied their braids, indulging
all the while in loud cries. Filling the air with sounds such as "Oh!"
and "Alas!" and beating their breasts, they cried aloud and wept and
uttered loud shrieks, O monarch! Then the friends of Duryodhana, deeply
afflicted and made voiceless by their tears, set out for the city, taking
the ladies of the royal household with them. The camp-guards quickly fled
towards the city, taking with them many white beds overlaid with costly
coverlets. Others, placing their wives on cars drawn by mules, proceeded
towards the city. Those ladies, O monarch, who, while in their houses
could not be seen by the very sun, were now, as they proceeded towards
the city, exposed to the gaze of the common people. Those women, O chief
of the Bharata's race, who were very delicate, now proceeded with speed
towards the city, having lost their near ones and kinsmen. The very
cow-herds and shepherds and common men, filled with panic and afflicted
with the fear of Bhimasena, fled towards the city. Even these were filled
with a great fear of the Parthas. Looking at one another, all of them
fled towards the city. During the progress of that general flight
attended with such circumstances of fear, Yuyutsu, deprived of his senses
by grief, thought upon what he should do in view of the emergency that
had come. "Duryodhana hath been vanquished in battle by the Pandavas of
terrible prowess! He had eleven Akshauhinis of troops under him! All his
brothers have been slain! All the Kauravas, headed by Bhishma and Drona,
have perished! Through the influence of Destiny, only I have been saved!
All those that were in the Kuru camp have fled! Alas, they are flying on
all sides, deprived of energy and destitute of protectors! Such a sight
had never been seen before! Afflicted with sorrow, with eyes anxious in
fear, they are flying away on all sides like a herd of deer, looking at
one another! Those amongst the counsellors of Duryodhana that are yet
alive have fled towards the city, taking with them the ladies of the
royal household! I think, O lord, that the time hath come when I also
should enter the city with them, after taking the permission of
Yudhishthira and Vasudeva!" For this purpose that mighty-armed prince
presented himself before both those heroes. King Yudhishthira, who is
always compassionate, became highly pleased with him. The mighty-armed
Pandava embraced that child of a Vaisya mother and dismissed him
affectionately. Riding upon his own car, he urged his steeds to great
speed. He then supervised the removal of the ladies of the royal
household to the city. The sun was setting. With those ladies, Yuyutsu
entered the city of Hastinapura, with tearful eyes and with voice choked
in grief. He then saw Vidura of great wisdom, sitting with tearful eyes.
He had come away from Dhritarashtra, his heart having been afflicted with
great sorrow. Bowing down unto Vidura, he stood before him. Devoted to
truth, Vidura addressed him, saying, "By good luck, O son, thou livest
amid this general destruction of the Kurus! Why, however, hast thou come
without king Duryodhana in thy company? Tell me in detail the cause of
this!" Yuyutsu then said, "After the fall of Shakuni, O sire, with all
his kinsmen and friends, king Duryodhana abandoning the steed he rode,
fled away, in fear towards the east. After the king had fled away, all
the people in the (Kaurava) encampment, agitated with fear, fled towards
the city. Then the protectors of the ladies, placing the wives of the
king, as also those of his brothers, on vehicles, fled away in fear.
Obtaining the permission of king Yudhishthira and Keshava, I set out for
Hastinapura, for protecting the people thus flying away!' Hearing these
words spoken by the son of Dhritarashtra's Vaisya wife, Vidura of
immeasurable soul, conversant with every usage and feeling that was
proper at that hour, applauded the eloquent Yuyutsu. And he said, 'Thou
hast acted properly, having regard for what has come, in view of this
destruction of all the Bharatas of which thou art speaking! Thou hast
also, from compassion, maintained the honour of thy race! By good luck,
we behold thee come back with life from this terrible battle that is so
destructive of heroes, like creatures beholding the sun possessed of
blazing glory! Thou, O son, are now in every way the sole staff of the
blind monarch, bereft of foresight, afflicted with calamity, struck by
Destiny, and who, though repeatedly dissuaded, could not abstain from
pursuing his evil policy. Take rest here for this day! Tomorrow thou
mayst return to Yudhishthira!" Having said these words, Vidura, with
tearful eyes, took leave of Yuyutsu and entered the abode of the king,
which resounded with cries of "Oh!" and "Alas!" uttered by citizens and
villagers afflicted with woe. The cheerless mansion seemed to have lost
all its beauty; comfort and happiness seemed to have deserted it. It was
all empty and pervaded by disorder. Already filled with sorrow, Vidura's
grief increased at that sight. Conversant with every duty, Vidura, with a
sorrowful heart, entered the palace, drawing deep breaths. As regards
Yuyutsu, he passed that night in his own abode. Afflicted with woe, he
failed to obtain any joy at the panegyrics with which he was greeted. He
passed the time, thinking of the terrible destruction of the Bharatas at
one another's hands.'"



30

"Dhritarashtra said, 'After all the Kaurava troops had been slain by the
sons of Pandu on the field of battle, what did those survivors of my
army, Kritavarma and Kripa and the valiant son of Drona do? What also did
the wicked-souled king Duryodhana then do?'

"Sanjaya said, 'After the flight of the ladies of those high-souled
Kshatriyas, and after the (Kaurava) camp had become entirely empty, the
three car-warriors (thou hast mentioned) became filled with anxiety.
Hearing the shouts of the victorious sons of Pandu, and beholding the
camp deserted towards the evening, those three warriors of our side,
desirous of rescuing the king, and unable to stay on the field, proceeded
towards the lake. Yudhishthira, of virtuous soul, with his brothers in
that battle, felt great joy and wandered over the field from desire of
staying Duryodhana. Filled with wrath, the Pandavas, desirous of victory,
searched for thy son. Though, however, they looked very carefully for
him, they failed to discover the (Kuru) king. Mace in hand, he had fled
with great speed from the field of battle and penetrated into that lake,
having by the aid of his powers of illusion, solidified its waters. When
at last the animals of the Pandavas became very much tired, the latter
proceeded to their camp and rested there with their soldiers. After the
Parthas had retired to their camp, Kripa and Drona's son and Kritavarma
of the Satwata race, slowly proceeded towards that lake. Approaching the
lake within which lay the king, they addressed that invincible ruler of
men asleep within the water, saying, "Arise, O king, and fight with us
against Yudhishthira! Either obtaining victory enjoy the earth, or,
slain, proceed to heaven! The forces of the Pandavas also, O Duryodhana,
have all been slain by thee! Those amongst them that are yet alive have
been exceedingly mangled! They will not be able, O monarch, to bear thy
impetuosity, especially when thou shalt be protected by us! Arise,
therefore, O Bharata!"

"'Duryodhana said, "By good luck, I see you, ye bulls among men, come
back with life from this destructive battle between the Pandavas and the
Kauravas! After we have rested a while and dispelled our fatigue, we
shall encounter the enemy and conquer him! Ye also are tired and I myself
am exceedingly mangled! The army of the Pandavas is swelling with might!
For these reasons, I do not like to fight now! These exhortations on your
part, ye heroes, are not at all wonderful, for your hearts are noble!
Your devotion also to me is great! This, however, is not the time for
prowess! Resting for this one night, I shall, on the morrow, join you and
fight with the foe! In this there is no doubt!"'

"Sanjaya continued, 'Thus addressed, the son of Drona replied unto the
king, who was invincible in battle, saying, "Arise, O king, blessed be
thou, we shall yet vanquish the foe! I swear by all my religious acts, by
all the gifts I have made, by truth itself, and my silent meditations, O
king, that I shall today slay the Somakas! Let me not obtain the delight
resulting from the performance of sacrifices, that delight which is felt
by all pious men, if this night passes away without my slaying the
Pandavas in battle! Without slaying all the Pancalas, I will not, O lord,
put off my armour! I tell thee this truly. Believe me, O ruler of men!"
While they were thus conversing, a number of hunters came there. Fatigued
with the weight of meat they carried, they came there, not of any set
purpose, for slaking their thirst. Those huntsmen, O lord, used every
day, to procure, with great regard, a basketful of meat for Bhimasena, O
king! As they sat concealed on the banks of that lake, those men heard
every word of that conversation between Duryodhana and those warriors.
Finding the Kuru king unwilling to fight, those great bowmen, themselves
desirous of battle, began to urge him greatly to adopt their counsels.
Seeing those car-warriors of the Kaurava army, and understanding that the
king, unwilling to fight, was staying within the waters, and hearing that
conversation between those heroes and their master staying within the
depths of the lake, indeed, O monarch, the huntsmen, clearly perceiving
that it was Duryodhana who was staying within the lake, formed a
resolution. A little while before, the son of Pandu, while searching for
the king, had met those men and asked them about the whereabouts of
Duryodhana. Recollecting the words that the son of Pandu had said, those
hunters, O king, whisperingly said unto one another, "We will discover
Duryodhana (unto the Pandavas). The son of Pandu will then give us
wealth! It is evident to us that the celebrated king Duryodhana is here!
Let us then, all of us, proceed to the spot where king Yudhishthira is,
for telling him that the vindictive Duryodhana is concealed within the
waters of this lake! Let us also, all of us, inform that great bowman,
the intelligent Bhimasena, that the son of Dhritarashtra is concealed
here within the waters of this lake! Gratified with us, he will give us
much wealth! What need of fatiguing ourselves, day after day, with
procuring meat and weakening ourselves with such toil?" Having said these
words, those huntsmen, filled with joy and longing for wealth, took up
their baskets of meat and proceeded towards the (Pandava) camp. Possessed
of sure aim and skilled in smiting, the Pandavas, O monarch, not seeing
in battle Duryodhana, who was then concealed, (were resting in their
camp). Desirous of reaching the end of that sinful wight's evil policy,
they had despatched spies in all directions on the field of battle. All
the soldiers, however, that had been despatched on that mission returned
to the camp together and informed king Yudhishthira the just that no
trace could be found of king Duryodhana. Hearing these words of the
returned messengers, O bull of Bharata's race, king Yudhishthira became
filled with great anxiety and began to breathe heavily. While the
Pandavas, O bull of Bharata's race, were staying in such cheerlessness,
those huntsmen, O lord, having come with great speed from the banks of
that lake, arrived at the camp, filled with joy at having discovered
Duryodhana. Though forbidden, they still entered the camp, in the very
sight of Bhimasena. Having approached that mighty son of Pandu,
Bhimasena, they represented everything unto him about what they had seen
and heard. Then Vrikodara, that scorcher of foes, O king, giving them
much wealth, represented everything unto king Yudhishthira the just,
saying, "Duryodhana, O king, hath been discovered by the huntsmen that
supply me with meat! He, O king, for whom thou grievest now lies within a
lake whose waters have been solidified by him!' Hearing these agreeable
words of Bhimasena, O monarch, Kunti's son, Ajatasatru, became, with all
his brothers, filled with joy. Having learnt that the mighty bowman
Duryodhana had penetrated into the waters of a lake, the king proceeded
thither with great speed, with Janardana at his head. Then a tumultuous
noise arose, O monarch, from among the Pandavas and the Pancalas all of
whom were filled with joy. The warriors uttered leonine roars, O bull of
Bharata's race, and shouted loudly. All the Kshatriyas, O king, proceeded
with great speed towards that lake called Dvaipayana. The rejoicing
Somakas all around loudly and repeatedly exclaimed, "The sinful son of
Dhritarashtra has been found!" The noise made by the cars of those
impetuous warriors who proceeded with great speed, became very loud, O
monarch, and touched the heavens. Although their animals were tired, all
of them still proceeded with speed behind king Yudhishthira who was bent
upon finding out Duryodhana. Arjuna, and Bhimasena, and the two sons of
Madri by Pandu, and the Pancala prince Dhrishtadyumna, and the
unvanquished Shikhandi, and Uttamaujas, and Yudhamanyu, and the mighty
car-warrior Satyaki, and the (five) sons of Draupadi, and those amongst
the Pancalas, O king, that were yet alive, and all the Pandavas, and all
their elephants, and foot-soldiers by hundreds upon hundreds, all
proceeded with Yudhishthira. Possessed of great valour, king Yudhishthira
the just, O monarch, arrived at the lake known by the name of Dvaipayana
within which Duryodhana then was. Wide as the ocean itself, its aspect
was agreeable and its waters were cool and transparent. Solidifying the
waters by means of his power of illusion, by, indeed, a wonderful method,
thy son Duryodhana, O Bharata, happened to be within that lake. Indeed,
within those waters lay, O lord, that king, armed with his mace, who, O
ruler of men, could not be vanquished by any man! Staying within the
waters of that lake, king Duryodhana heard that tumultuous noise (of the
Pandava army) which resembled the very roar of the clouds. Yudhishthira
then, O king, with his brothers repaired to that lake from desire of
slaying Duryodhana. Raising a thick dust, the son of Pandu caused the
earth to tremble with the sound of his car-wheels and the loud blare of
his conch. Hearing the noise made by the army of Yudhishthira, those
great car-warriors, Kritavarma and Kripa and the son of Drona, said these
words unto the Kuru king, "Filled with joy and longing for victory, the
Pandavas are coming hither! We will, therefore, leave this place. Let it
be known to thee!" Hearing those words of these heroes endued with great
activity, he answered them, saying, "So be it," and remained (as before)
within the waters, having, O lord, solidified them by his powers of
illusion. Those car-warriors headed by Kripa, filled with grief, took
leave of the king, O monarch, and went away to a place far removed from
that spot. Having proceeded far, they beheld a banyan, O sire, under
whose shade they stopped, greatly tired, and exceedingly anxious about
the king and indulging in such thoughts as these, "The mighty son of
Dhritarashtra, having solidified the waters of the lake, lay stretched at
the bottom. The Pandavas have reached that spot, from desire of battle.
How will the battle take place? What will become of the king?' Thinking
of these things, O king, those heroes, Kripa and the others, liberated
their horses from their cars and prepared to rest there for some time.'"



31

"Sanjaya said, 'After those three car-warriors had left that spot, the
Pandavas arrived at that lake within which Duryodhana was resting
himself. Having reached the banks of the Dvaipayana lake, O chief of
Kuru's race, they beheld that receptacle of waters enchanted by thy son.
Then Yudhishthira, addressing Vasudeva, said, "Behold, the son of
Dhritarashtra hath applied his power of illusion to these waters! Having
enchanted the waters, he lieth within them. He can have now no fear (of
injury) from man! Having invoked a celestial illusion, he is now within
the waters! By an act of deception, that wight conversant with every
deception hath sought this refuge! He shall not, however, escape me with
life! Even if the wielder of the thunderbolt himself aid him in battle,
people, O Madhava, shall yet behold him slain today!'

"'Vasudeva said, "With thy own powers of illusion, O Bharata, destroy
this illusion of Duryodhana who is an adept in it! One conversant with
illusion should be slain with illusion! This is the truth, O
Yudhishthira! With acts and means and applying thy power of illusion to
these waters, slay, O chief of the Bharatas, this Suyodhana, who is the
very soul of illusion! With acts and means Indra himself slew the Daityas
and the Danavas! Vali himself was bound by that high-souled one
(Upendra), with the aid of many acts and means! The great Asura
Hiranyaksha, as also that other one, Hiranyakasipu, was slain by the aid
of many acts and means. Without doubt, O king, Vritra also was slain by
the aid of acts! Similarly was the Rakshasa Ravana of Pulastya's race,
with his relatives and followers, slain by Rama! Relying upon acts and
contrivances, do thou also display thy powers! Those two ancient Daityas,
Taraka and Viprachitti of great energy, were in ancient times, O king,
slain by the aid of acts and means! Similarly, Vatapi and Ilwala, and
Trisiras, O lord, and the Asuras Sunda and Upasunda, were all slain by
the aid of means! Indra himself enjoys heaven by the aid of acts and
means! Acts are very efficacious, O king, and nothing else so, O
Yudhishthira! Daityas and Danavas and Rakshasas and kings had been slain
by the aid of acts and means. Do thou take therefore, the help of act!"'

"Sanjaya continued, 'Thus addressed by Vasudeva, Pandu's son of rigid
vows, smiling the while, addressed, O monarch, thy son of great might,
who, O Bharata, was then within the waters of that lake, saying, "Why, O
Suyodhana, hast thou entered these waters, after having caused all the
Kshatriyas to perish and after having, O king, caused thy own race to be
annihilated? Why hast thou entered into this lake today, wishing to save
thy own life? Arise, O king, and fight us, O Suyodhana! Where, O foremost
of men, hath that pride and that sense of honour which thou hadst now
gone, since, O king, thou hast enchanted these waters and art now lying
within them? All men speak of thee in assemblies as a hero. All that,
however, is entirely untrue, I think, since thou art now concealed within
these waters! Arise, O king, and fight, for thou art a Kshatriya born of
a noble race! Thou art Kauraveya in particular! Remember thy birth! How
canst thou boast of thy birth in Kuru's race when thou concealest thyself
within the depths of this lake, having fled away from battle in fear?
This is not the eternal duty of a Kshatriya, staying away from battle!
Flight from battle, O king, is not the practice of those that are
honourable, nor does it lead to heaven! How is it that without having
attained to the end of this war, inspired though thou wert with the
desire of victory, thou stayest now within this lake, after having caused
and witnessed the slaughter of thy sons and brothers and sires and
relatives and friends and maternal uncles and kinsmen? Ever boastful of
thy courage, thou art, however, not a hero! Falsely dost thou describe
thyself, O Bharata, when thou sayst in the hearing of all men that thou
art a hero, O thou of wicked understanding! They that are heroes never
fly away at sight of foes! Or, tell us, O hero, about (the nature of)
that courage in consequence of which thou hast fled from battle! Arise, O
prince, and fight, casting off thy fears! Having caused all thy troops
and thy brothers to be slain, O Suyodhana, thou shouldst not, if thou art
inspired with righteous motives, think now of saving thy life! One like
thee, O Suyodhana, that has adopted Kshatriya duties, should not act in
this way! Relying upon Karna, as also upon Shakuni the son of Subala,
thou hadst regarded thyself immortal and hadst, from folly, failed to
understand thy own self! Having perpetrated such grievous sin, fight now,
O Bharata! How dost that flight from battle recommend itself to one like
thee? Surely, thou forgettest thyself! Where is that manliness of thine,
O sire, and where, O Suyodhana, is that pride cherished by thee! Where
hath that prowess of thine now gone, and where also that swelling and
great energy which thou hadst? Where is that accomplishment of thine in
weapons? Why dost thou lie within this lake now? Arise, O Bharata, and
fight, observing the duties of a Kshatriya! Either rule the wide earth
after vanquishing us, or sleep, O Bharata, on the bare ground, slain by
us! Even this is thy highest duty, as laid down by the illustrious
Creator himself! Act as it has been laid down truly in the scriptures,
and be a king, O great car-warrior!"'

"Sanjaya continued, 'Thus addressed, O monarch, by the intelligent son of
Dharma, thy son answered him from within the waters in these words.

"'Duryodhana said, "It is not at all a matter of surprise, O king, that
fear should enter the hearts of living creatures. As regards myself,
however, O Bharata, I have not fled from the field of battle actuated by
the fear of life! My car was destroyed, my quivers were gone, and my
Parshni drivers were killed! I was alone, without a single follower to
stand by me in battle! It was for this that I desired a little rest! It
was not for the sake of saving my life, it was not from fear, it was not
from grief, O king, that I entered these waters! It was only in
consequence of fatigue that I did so! Do thou, O son of Kunti, rest a
while with those that follow thee! Rising from this lake I will certainly
fight all of you in battle!"

"'Yudhishthira said, 'All of us have rested sufficiently. For a long
while we were engaged in a search after thee! Rise then, even now, O
Suyodhana, and give us battle! Either slaying the Parthas in battle make
this kingdom that swelleth with prosperity thy own, or slain by us in
battle, proceed to those regions that are reserved for heroes!"

"'Duryodhana said, "They amongst the Kurus, O son of Kurus' race, for
whose sake I desired sovereignty, that is, those brothers of mine, O
king, all lie dead on the field! I do not, again, like to enjoy any
longer the earth that is now shorn of wealth and reft of superior
Kshatriyas, and that hath, therefore, become like a widowed lady! I,
however, still hope to vanquish thee, O Yudhishthira, after curbing the
pride, O bull of Bharata's race, of the Pancalas and the Pandus! There
is, however, no longer any need for battle when Drona and Karna have been
quieted and when our grandsire Bhishma hath been slain! This shorn earth,
O king, now exists for thee! What king is there that would like to rule a
kingdom divested of friends and allies? Having caused friends such as I
had to be slain and even sons and brothers and sires, and seeing my
kingdom wrested by you, who is there like myself that would like to live?
Clad in deer-skins I would retire into the woods! I have no desire for
kingdom, deprived as I am of friends and allies, O Bharata! Reft almost
entirely of friends and allies, of heroes and elephants, this earth
exists for thee, O king! Do thou enjoy her now cheerfully! As for myself,
clad in deerskins, I shall go to the woods! Friendless as I am, I have no
desire, O lord, for even life! Go, O monarch, and rule the earth
destitute of lords, without warriors, reft of wealth, and without
citadels, as thou choosest!"'

"Sanjaya continued, 'Hearing these words of poignant grief the
illustrious Yudhishthira addressed thy son Duryodhana who was still
within those waters, saying, "Do not utter such ravings of sorrow, O
sire, from within the waters! I do not, like Shakuni, feel any compassion
for thee, O king, for such words as these! Thou mayest now, O Suyodhana,
be willing to make a gift of the earth to me. I, however, do not wish to
rule the earth thus given by thee! I cannot sinfully accept this earth
from thee! Acceptance of a gift, O king, is not the duty laid down for a
Kshatriya! I do not, therefore, wish to have the wide earth thus given
away by thee! I shall, on the other hand, enjoy the earth after
vanquishing thee in battle! Thou art now the lord of the earth! Why then
dost thou desire to make a gift of that over which thou hast no dominion?
Why, O king, didst thou not then give us the earth when we, observant of
the rules of righteousness and desirous of the welfare of our race, had
begged thee for our portion? Having first refused the request of the
mighty Krishna, why dost thou now desire to give away the earth? What is
this folly of thine? What king is there, who, assailed by foes, would
wish to give away his kingdom? O son of Kuru's race, today thou art not
competent to give away the earth! Why then dost thou wish to make a gift
of that over which thou hast no power? Vanquishing me in battle, rule
thou this earth! Thou didst not formerly agree to give me even that much
of the earth which would be covered by the point of a needle! How then, O
monarch, dost thou make me a gift of the whole earth? How is it that
thou, who couldst not formerly abandon even that much of land which the
point of a needle would cover, now wishest to abandon the whole earth?
What fool is there that would, after having obtained such prosperity and
ruled the entire earth, think of making a gift of that earth to his
enemies? Stupefied by folly, thou seest not the impropriety of this!
Although thou desirest to give away the earth, thou shalt not yet escape
me with life! Either rule the earth after having vanquished us, or go to
regions of blessedness after being slain by us! If both of us, that is,
thyself and myself, be alive, then all creatures will remain in doubt
about to whom the victory belongs. Thy life, O thou of limited foresight,
now depends upon me! If I like, I can suffer thee to live, but thou art
not capable of protecting thy own life! Thou hadst at one time especially
endeavoured to burn us to death and to take our lives by means of snakes
and other kinds of poison and by drowning us! We were also wronged by
thee, O king, by the deprivation of our kingdom, by the cruel words
spoken by thee, and by thy maltreatment of Draupadi! For these reasons, O
wretch, thy life must be taken! Rise, rise, and fight us! That will
benefit thee!"'

"Sanjaya continued, 'In this strain, O king, those heroes, the Pandavas,
flushed with victory, repeatedly spoke there (rebuking and mocking
Duryodhana).'"



32

(Gada-yuddha Parva)

"Dhritarashtra said, 'Thus admonished (by his foes), how, indeed, did
that scorcher of enemies, my heroic and royal son, who was wrathful by
nature, then behave? He had never before listened to admonitions such as
these! He had, again, been treated by all with the respect due to a king!
He, who had formerly grieved to stand in the shade of an umbrella,
thinking he had taken another's shelter, he, who could not endure the
very effulgence of the sun in consequence of his sensitive pride, how
could he endure these words of his foes? Thou hast, with thy own eyes, O
Sanjaya, seen the whole earth, with even her Mlecchas and nomad tribes,
depend upon his grace! Rebuked thus at that spot by the sons of Pandu in
particular, while lying concealed in such a solitary place after having
been deprived of his followers and attendants, alas, what answer did he
make unto the Pandavas upon hearing such bitter and repeated taunts from
his victorious enemies? Tell me everything, O Sanjaya, about it!'

"Sanjaya continued, 'Thus rebuked, O monarch, by Yudhishthira and his
brothers, thy royal son, lying within those waters, O king of kings,
heard those bitter words and became very miserable. Breathing hot and
long sighs repeatedly, the king waved his arms again and again, and
setting his heart on battle, thus answered, from within the waters, the
royal son of Pandu.

"'Duryodhana said, "Ye Parthas, all of you are possessed of friends, of
cars, and of animals! I, however, am alone, cheerless, without a car, and
without an animal! Being alone and destitute of weapons, how can I
venture to fight on foot, against numerous foes all well-armed and
possessed of cars? Do you, however, O Yudhishthira, fight me one at a
time! It is not proper that one should in battle fight many endued with
courage, especially when that one is without armour, fatigued, afflicted
with calamity, exceedingly mangled in his limbs, and destitute of both
animals and troops! I do not entertain the least fear, O monarch, of
either thee, or Vrikodara, the son of Pritha, or Phalguna, or Vasudeva,
or all the Pancalas, or the twins, or Yuyudhana, or all the other troops
thou hast! Standing in battle, alone as I am, I shall resist all of you!
The fame, O king, of all righteous men hath righteousness for its basis!
I say all this to you, observant of both righteousness and fame! Rising
(from this lake), I shall fight all of you in battle! Like the year that
gradually meets all the seasons, I shall meet all of you in fight! Wait,
ye Pandavas! Like the sun destroying by his energy the light of all stars
at dawn, I shall today, though weaponless and carless, destroy all of you
possessed of cars and steeds! Today I shall free myself from the debt I
owe to the many illustrious Kshatriyas (that have fallen for me), to
Bahlika and Drona and Bhishma and the high-souled Karna, to the heroic
Jayadratha and Bhagadatta, to Shalya the ruler of the Madras and
Bhurishrava, to my sons, O chief of Bharata's race, and Shakuni the son
of Subala, to all my friends and well-wishers and kinsmen! Today I shall
free myself from that debt by slaying thee with thy brothers!" With these
words, the (Kuru) king ceased speaking.

"'Yudhishthira said, "By good luck, O Suyodhana, thou knowest the duties
of a Kshatriya! By good luck, O thou of mighty arms, thy heart inclineth
to battle! By good luck, thou art a hero, O thou of Kuru's race, and, by
good luck, thou art conversant with battle, since, single-handed, thou
wishest to meet all of us in battle! Fight any one of us, taking whatever
weapon thou likest! All of us will stand as spectators here! I grant thee
also, O hero, this (other) wish of thy heart, that if thou slayest any of
us, thou shalt then become king! Otherwise, slain by us, go to heaven!"

"'Duryodhana said, "A brave man as thou art, if thou grantest me the
option of fighting only one of you, this mace that I hold in my hand is
the weapon that I select! Let any one amongst you who thinks that he will
be my match come forward and fight with me on foot, armed with mace! Many
wonderful single combats have occurred on cars! Let this one great and
wonderful combat with the mace happen today! Men (while fighting) desire
to change weapons. Let the manner of the fight be changed today, with thy
permission! O thou of mighty arms, I shall, with my mace, vanquish thee
today with all thy younger brothers, as also all the Pancalas and the
Srinjayas and all the other troops thou still hast! I do not cherish the
least fear, O Yudhishthira, of even Shakra himself!'

"'Yudhishthira said, "Rise, rise, O son of Gandhari, and fight me,
Suyodhana! Alone as thou art, fight us, encountering one at a time, thou
of great might, armed with thy mace! Be a man, O son of Gandhari, and
fight with good care! Today thou shalt have to lay down thy life even if
Indra becomes thy ally!"

"Sanjaya continued, 'That tiger among men, thy son, could not bear these
words of Yudhishthira. He breathed long and heavy sighs from within the
water like a mighty snake from within its hole. Struck repeatedly with
such wordy goads, he could not endure it at all, like a horse of high
breed that cannot endure the whip. Agitating the waters with great force,
that valiant warrior rose like a prince of elephants from within the
lake, breathing heavily in rage, and armed with his heavy mace that was
endued with the strength of adamant and decked with gold. Piercing the
solidified waters, thy son rose, shouldering his mace of iron, like the
sun himself scorching everything with his rays. Endued with great
strength, thy son, possessed of great intelligence, began to handle his
heavy mace made of iron and equipped with a sling. Beholding him armed
with mace and resembling a crested mountain or the trident-wielding Rudra
himself casting angry glances on living creatures, they observed that
Bharata chief shedding an effulgence around like the scorching sun
himself in the sky. Indeed, all creatures then regarded that mighty-armed
chastiser of foes, as he stood shouldering his mace after rising from the
waters, looking like the Destroyer himself armed with his bludgeon.
Indeed, all the Pancalas then saw thy royal son to look like the
thunder-wielding Shakra or the trident-bearing Hara. Seeing him, however,
rise from within the waters, all the Pancalas and the Pandavas began to
rejoice and seize each other's hands. Thy son Duryodhana regarded that
action of the spectators to be an insult directed towards him. Rolling
his eyes in wrath, and as if burning the Pandavas with his glances, and
contracting his brow into three furrows, and repeatedly biting his nether
lip, he addressed the Pandavas with Keshava in their midst, saying, "You
Pandavas, you shall have to bear the fruit of these taunts! Slain by me
today, you shall, with the Pancalas, have to repair to the abode of
Yama!"'

"Sanjaya continued, 'Rising from the water, thy son Duryodhana stood
there, armed with mace, and with limbs bathed in blood. Covered with
blood and drenched with water, his body then looked like a mountain
shedding water from within. As he stood armed with mace, the Pandavas
regarded him to be the angry son of Surya himself armed with the bludgeon
called Kinkara. With voice deep as that of the clouds or of a bull
roaring in joy, Duryodhana then, of great prowess, armed with his mace,
summoned the Parthas to battle.'

"'Duryodhana said, "You will have, O Yudhishthira, to encounter me one at
a time! It is not proper, that one hero should fight with many at the
same time, especially when that single warrior is divested of armour,
fatigued with exertion, covered with water, exceedingly mangled in limbs,
and without cars, animals and troops! Let the gods in heaven behold me
fight single-handed destitute of all equipment and deprived of even
armour and weapons! I shall certainly fight all of you! Thou shalt be
judge, as thou hast the necessary qualifications, of the propriety and
impropriety of everything!"

"'Yudhishthira said, "How is it, O Duryodhana, that thou hadst not this
knowledge when many great car-warriors, uniting together, slew Abhimanyu
in battle? Kshatriya duties are exceedingly cruel, unmindful of all
considerations, and without the least compassion! Otherwise, how could
you slay Abhimanyu under those circumstances? All of you were acquainted
with righteousness! All of you were heroes! All of you were prepared to
lay down your lives in battle! The high end declared for those that fight
righteously is the attainment of the regions of Shakra! If this be your
duty, that one should never be slain by many, why is it then that
Abhimanyu was slain by many, acting in accord with thy counsels? All
creatures, when in difficulty forget considerations of virtue. They then
view the gates of the other world to be closed. Put on armour, O hero,
and bind thy locks! Take everything else, O Bharata, of which thou
standest in need! This another wish of thine, O hero, I grant thee in
addition, that if thou canst slay him amongst the five Pandavas with whom
thou wishest an encounter, thou shalt then be king! Otherwise, slain (by
him), thou shalt proceed to heaven! Except thy life, O hero, tell us what
boon we may grant thee."

"Sanjaya continued, 'Then thy son, O king, cased his body with armour
made of gold, and put on a beautiful head-gear adorned with pure gold.
Clad in bright armour of gold, he put on that head-gear. Indeed, O king,
thy son then looked resplendent like a golden cliff. Clad in mail, armed
with mace, and accoutred with other equipments, thy son Duryodhana then,
O king, standing on the field of battle, addressed all the Pandavas,
saying, 'Amongst you (five) brothers, let any one fight me, armed with
mace! As regards myself, I am willing to fight either Sahadeva, or Bhima,
or Nakula, or Phalguna, or thee today, O bull of Bharata's race! Accorded
an encounter, I will fight any one amongst you and will certainly gain
the victory on the field! Today I will reach the end of these hostilities
that is difficult to reach, with the aid, O tiger among men, of my mace
wrapped with cloth of gold. I think, there is none to be my match in an
encounter with the mace! With my mace I shall slay all of you one after
another! Amongst all of you there is no one who is competent to fight
fairly with me! It is not proper for me to speak such words of pride with
respect to my own self! I shall, however, make these words of mine true
in your presence! Within this very hour, these words will become either
true or false! Let him amongst you take up the mace that will fight with
me!'"



33

"Sanjaya said, 'Whilst Duryodhana, O king, was repeatedly roaring in this
strain, Vasudeva, filled with wrath, said these words unto Yudhishthira,
"What rash words hast thou spoken, O king, to the effect, 'Slaying one
amongst us be thou king among the Kurus.' If, indeed, O Yudhishthira,
Duryodhana select thee for battle, or Arjuna, or Nakula, or Sahadeva
(what will be the consequence)? From desire of slaying Bhimasena, O king,
for these thirteen years hath Duryodhana practised with the mace upon a
statue of iron! How then, O bull of Bharata's race, will our purpose be
achieved? From compassion, O best of kings, thou hast acted with great
rashness! I do not at this moment behold a match (for Duryodhana) except
Pritha's son Vrikodara! His practice, again, with the mace, is not so
great! Thou hast, therefore, once more allowed a wretched game of chance
to commence as that one in former days between thyself and Shakuni, O
monarch! Bhima is possessed of might and prowess. King Suyodhana,
however, is possessed of skill! In a contest between might and skill, he
that is possessed of skill, O king, always prevails! Such a foe, O king,
thou hast, by thy words, placed in a position of ease and comfort! Thou
hast placed thine own self, however, in a position of difficulty. We
have, in consequence of this, been placed in great danger! Who is there
that would abandon sovereignty within grasp, after having vanquished all
his foes and when he hath only one foe to dispose of and that one plunged
in difficulties? I do not see that man in the world today, be he a god,
who is competent to vanquish the mace-armed Duryodhana in battle! Neither
thou nor Bhima, nor Nakula nor Sahadeva, nor Phalguna, is capable of
vanquishing Duryodhana in fair fight! King Duryodhana is possessed of
great skill! How then, O Bharata, canst thou say unto such a foe words
such as these, 'Fight, selecting the mace as thy weapon, and if thou
canst slay one amongst us, thou shalt then be king?' If Duryodhana
encounters Vrikodara amongst us wishing to fight fairly with him, even
then our victory would be doubtful. Duryodhana is possessed of great
might and great skill. How couldst thou say unto him, 'Slaying only one
amongst us be thou king'? Without a doubt, the offspring of Pandu and
Kunti are not destined to enjoy sovereignty! They were born for passing
their lives in continued exile in the woods or in mendicancy!"

"'Bhimasena said, "O slayer of Madhu, do not, O delighter of the Yadus,
give way to sorrow! However, difficult to reach it, I shall today reach
the end of these hostilities! Without doubt, I shall slay Suyodhana in
battle! It appears, O Krishna, that the victory of Yudhishthira the just
is certain! This mace of mine is heavier than Duryodhana's by one and a
half times! Do not, O Madhava, give way to grief! I dare fight him,
selecting the mace as the weapon! Let all of you, O Janardana, stand as
spectators of the encounter! What do you say of Suyodhana, I would fight
with the three worlds including the very gods, even if they be armed with
every kind of weapon!"'

"Sanjaya continued, 'After Vrikodara had said these words, Vasudeva,
filled with joy, applauded him highly and said unto him, "Relying on
thee, O thou of mighty arms, king Yudhishthira the just will, without
doubt, get back his own blazing prosperity after the slaughter of all his
foes! Thou hast slain all the sons of Dhritarashtra in battle! At thy
hands many kings and princes and elephants have met with their fate! The
Kalingas, the Magadhas, the Kauravas the Westerners, the Gandharas have
all been slain in dreadful battle, O son of Pandu! Slaying Duryodhana
then, O son of Kunti, bestow the earth with her oceans upon Yudhishthira
the just, like Vishnu (conferring the sovereignty of three worlds) upon
the Lord of Sachi! The wretched son of Dhritarashtra, obtaining thee for
a foe in battle, will, without doubt, meet with his fate! Thou wilt
certainly accomplish thy vow by breaking his bones! Thou shouldst,
however, O son of Pritha, always fight with care with the son of
Dhritarashtra! He is possessed of both skill and strength and always
takes delight in battle!" Then Satyaki, O king, applauded the son of
Pandu. The Pancalas and the Pandavas, also, headed by king Yudhishthira
the just, all applauded those words of Bhimasena. Then Bhima of terrible
might addressed Yudhishthira, who was staying amid the Srinjayas like the
blazing sun himself, saying, "Encountering this one in battle, I venture
to fight with him! This wretch among men is not competent to vanquish me
in fight! Today I shall vomit that wrath which hath been nursed in my
bosom upon Suyodhana, the son of Dhritarashtra, like Arjuna throwing fire
on the forest of Khandava! I shall today pluck out the dart, O son of
Pandu, that lay so long sticking to thy heart! Be happy, O king, after I
shall have laid low this wretch with my mace! Today I shall recover, O
sinless one, thy wreath of glory! Today Suyodhana shall abandon his life
breath, his prosperity, and his kingdom! Today king Dhritarashtra also,
hearing of his son's slaughter, will remember all those wrongs (that he
did unto us) arising from the suggestions of Shakuni!" Having said these
words that prince of Bharata's race, possessed of great energy, stood up
for battle, like Shakra summoning Vritra (to an encounter). Unable to
endure that summons, thy son, of great energy, proceeded to the
encounter, like one infuriated elephant proceeding to assail another. The
Pandavas beheld thy son, as he came armed with mace, look like the
crested mountain of Kailasa. Indeed, seeing that mighty son of thine
standing alone like a prince of elephants separated from the herd, the
Pandavas became filled with delight. Standing in battle like a very lion,
Duryodhana had no fear, no alarm, no pain, no anxiety. Beholding him
stand there with uplifted mace like the crested mountain of Kailasa,
Bhimasena, O monarch, addressed him, saying, "Call to thy mind all those
wrongs that king Dhritarashtra and thyself have done unto us! Recollect
what happened at Varanavata! Recollect how Draupadi, while in her season,
was maltreated in the midst of the assembly and how king Yudhishthira was
defeated at dice through Shakuni's suggestion! See now, O thou of wicked
soul, the terrible consequence of those acts as also of the other wrongs
that thou didst unto the innocent Parthas! It is for thee that that
illustrious chief of the Bharatas, the son of Ganga, the grandsire of us
all, lieth now on a bed of arrows, struck down (by us)! Drona also hath
been slain! Karna hath been slain! Shalya of great valour hath been
slain! Yonder Shakuni also, the root of these hostilities, hath been
slain in battle! Thy heroic brothers, as also thy sons, with all thy
troops, have been slain! Other kings also, possessed of heroism, and
never retreating from battle, have been slain. These and many other bulls
among Kshatriyas, as also the Pratikamin, that wretch who had seized the
tresses of Draupadi, have been slain! Thou alone art still alive, thou
exterminator of thy race, thou wretch among men! Thee also I shall today
slay with my mace! Of this there is no doubt! Today, O king, I shall, in
battle, quell all thy pride! I shall destroy also thy hope of
sovereignty, O king, and pay off all thy misdeeds unto the sons of Pandu!"

"'Duryodhana said, "What use is there of many words? Fight now with me!
Today, O Vrikodara, I shall beat out of thee thy desire for battle! Why
dost thou not behold me, O wretch, standing here for an encounter with
the mace? Am I not armed with a formidable mace that looks like a cliff
of Himavat? What foe is there, O wretch, that would venture to vanquish
me armed with this weapon? If it be a fair fight, Purandara himself,
amongst the gods, is not competent for that end! For all those wicked
deeds of mine to which thou hast referred, thou couldst not (hitherto) do
me the slightest injury! By exercising my might, I caused ye to dwell in
the woods, to serve in another's dwelling, to conceal yourselves in
disguises! Your friends and allies also have been slain. Our loss has
been equal! If, then my fall takes place in this battle, that would be
highly praiseworthy. Or, perhaps, Time will be the cause! Up to this day
I have never been vanquished in fair fight on the field of battle! If you
vanquish me by deceit, your infamy will certainly last for ever! That act
of yours will, without doubt, be unrighteous and infamous! Do not, O son
of Kunti, roar fruitlessly in this way like autumnal clouds uncharged
with water! Show all the strength thou hast in battle now!" Hearing these
words of his, the Pandavas with the Srinjayas, all inspired with desire
of victory, applauded them highly. Like men exciting an infuriated
elephant with clapping of hands, all of them then gladdened king
Duryodhana (with those praises and cheers). The elephants that were there
began to grunt and the steeds to neigh repeatedly. The weapons of the
Pandavas, who were inspired with desire of victory blazed forth of their
own accord.'"



34

"Sanjaya said, 'When that fierce battle, O monarch, was about to
commence, and when all the high-souled Pandavas had taken their seats,
indeed, having heard that battle between those two heroes, both of whom
were his disciples, was about to begin, Rama, whose banner bore the
device of the palmyra palm, and who owns the plough for his weapon, came
to that spot. Beholding him, the Pandavas, with Keshava, filled with joy
advanced towards him, and receiving him, worshipped him with due rites.
Their worship over, they then, O king, said unto him these words,
"Witness, O Rama, the skill, in battle, of thy two disciples!" Rama then
casting his eyes on Krishna and the Pandavas, and looking at Duryodhana
also of Kuru's race who was standing there armed with mace, said, "Two
and forty days have passed since I left home. I had set out under the
constellation Pushya and have come back under Sravana. I am desirous, O
Madhava, of beholding this encounter with the mace between these two
disciples of mine!" At that time the two heroes, Duryodhana and
Vrikodara, looked resplendent as they stood on the field, both armed with
maces. King Yudhishthira, embracing him owning the plough for his weapon,
duly enquired about his welfare and bade him welcome. Those two great
bowmen, the two illustrious Krishnas, filled with joy, cheerfully saluted
the hero having the plough for his weapon and embraced him. Similarly,
the two sons of Madri and the five sons of Draupadi saluted Rohini's son
of great strength and stood (at a respectful distance). Bhimasena of
great strength and thy son, O monarch, both with uplifted maces (in their
arms), worshipped Valadeva. The other kings honoured him by bidding him
welcome, and then all of them said unto Rama, "Witness this encounter, O
thou of mighty arms!" Even thus those mighty car-warriors said unto the
high-souled son of Rohini. Endued with immeasurable energy, Rama, having
embraced the Pandavas and the Srinjayas, enquired after the welfare of
all the (other) kings. Similarly, all of them, approaching, enquired
after his welfare. The hero of the plough, having in return saluted all
the high-souled Kshatriyas, and having made courteous enquiries about
each according to their years, affectionately embraced Janardana and
Satyaki. Smelling their heads, he enquired after their welfare. Those
two, in return, O king, duly worshipped him, their superior, joyfully,
like Indra and Upendra worshipping Brahman, the lord of the celestials.
Then Dharma's son, O Bharata, said these words unto that chastiser of
foes, the son of Rohini, "Behold, O Rama, this formidable encounter
between the two brothers!" Thus worshipped by those great car-warriors,
the elder brother of Keshava, of mighty arms and great beauty, took his
seat amongst them. Clad in blue robes and possessed of a fair complexion,
Rama, as he sat amidst those kings, looked resplendent like the moon in
the firmament, encompassed by multitudes of stars. Then that dreadful
encounter, making the very hair stand on end, took place between those
two sons of thine, O king, for terminating the quarrel (that had raged
for many years).'"



35

Janamejaya said, "On the eve of the great battle (between the Kurus and
the Pandus), the lord Rama, with Keshava's leave, had gone away (from
Dwaraka) accompanied by many of the Vrishnis. He had said unto Keshava,
'I will render aid neither unto the son of Dhritarashtra nor unto the
sons of Pandu, but will go whithersoever I like!' Having said these
words, Rama, that resister of foes, had gone away. It behoveth thee, O
Brahmana, to tell me everything about his return! Tell me in detail how
Rama came to that spot, how he witnessed the battle. In my opinion thou
art well-skilled in narration!"

Vaishampayana said, "After the high-souled Pandavas had taken up their
post at Upaplavya, they despatched the slayer of Madhu to Dhritarashtra's
presence, for the object of peace, O mighty-armed one, and for the good
of all creatures. Having gone to Hastinapura and met Dhritarashtra,
Keshava spoke words of true and especially beneficial import. The king,
however, as I have told thee before, listened not to those counsels.
Unable to obtain peace, the mighty-armed Krishna, that foremost of men,
came back, O monarch, to Upaplavya. Dismissed by Dhritarashtra's son,
Krishna returned (to the Pandava camp), and upon the failure of his
mission, O tiger among kings, said these words unto the Pandavas, 'Urged
by Fate, the Kauravas are for disregarding my words! Come, ye sons of
Pandu, with me (to the field of battle), setting out under the
constellation Pushya!' After this, while the troops (of both sides) were
being mustered and arrayed, the high-souled son of Rohini, that foremost
of all persons endued with might, addressed his brother Krishna, saying,
'O mighty-armed one, O slayer of Madhu, let us render assistance to the
Kurus!' Krishna, however, did not listen to those words of his. With
heart filled with rage (at this), that illustrious son of Yadu's race,
the wielder of the plough then set out on a pilgrimage to the Sarasvati.
Accompanied by all the Yadavas, he set out under the conjunction of the
asterism called Maitra. The Bhoja chief (Kritavarma), however, adopted
the side of Duryodhana. Accompanied by Yuyudhana, Vasudeva adopted that
of the Pandavas. After the heroic son of Rohini had set out under the
constellation Pushya, the slayer of Madhu, placing the Pandavas in his
van, proceeded against the Kurus. While proceeding, Rama ordered his
servants on the way, saying, 'Bring all things that are necessary for a
pilgrimage, that is, every article of use! Bring the (sacred) fire that
is at Dwaraka, and our priests. Bring gold, silver, kine, robes, steeds,
elephants, cars, mules, camels, and other draft cattle! Bring all these
necessaries for a trip to the sacred waters, and proceed with great speed
towards the Sarasvati! Bring also some priests to be especially employed,
and hundreds of foremost of Brahmanas!' Having given these orders to the
servants, the mighty Valadeva set out on a pilgrimage at that time of
great calamity to the Kurus. Setting out towards the Sarasvati, he
visited all the sacred places along her course, accompanied by priests,
friends, and many foremost of Brahmanas, as also with cars and elephants
and steeds and servants, O bull of Bharata's race, and with many vehicles
drawn by kine and mules and camels. Diverse kinds of necessaries of life
were given away in large measure and in diverse countries unto the weary
and worn, children and the old, in response, O king, to solicitations.
Everywhere, O king, Brahmanas were promptly gratified with whatever
viands they desired. At the command of Rohini's son, men at different
stages of the journey stored food and drink in large quantities. Costly
garments and bedsteads and coverlets were given for the gratification of
Brahmanas, desirous of ease and comfort. Whatever Brahmana or Kshatriya
solicited whatever thing, that O Bharata, it was seen to be ungrudgingly
given to him. All who formed the party proceeded with great happiness and
lived happily. The people (of Valarama's train) gave away vehicles to
persons desirous of making journeys, drinks to them that were thirsty,
and savoury viands to them that were hungry, as also robes and ornaments,
O bull of Bharata's race, to many! The road, O king, along which the
party proceeded, looked resplendent, O hero, and was highly comfortable
for all, and resembled heaven itself. There were rejoicings everywhere
upon it, and savoury viands were procurable everywhere. There were shops
and stalls and diverse objects exposed for sale. The whole way was,
besides, crowded with human beings. And it was adorned with various kinds
of trees and creatures, and various kinds of gems. The high-souled
Valadeva, observant of rigid vows, gave away unto the Brahmanas much
wealth and plentiful sacrificial presents, O king, in diverse sacred
spots. That chief of Yadu's race also gave away thousands of milch kine
covered with excellent cloths and having their horns cased in gold, many
steeds belonging to different countries, many vehicles, and many
beautiful slaves. Even thus did the high-souled Rama give away wealth in
diverse excellent tirthas on the Sarasvati. In course of his wanderings,
that hero of unrivalled power and magnanimous conduct at last came to
Kurukshetra."

Janamejaya said, "Tell me, O foremost of men, the features, the origin,
and the merits of the several tirthas on the Sarasvati and the ordinances
to be observed while sojourning there! Tell me these, in their order, O
illustrious one! My curiosity is irrepressible, O foremost of all persons
acquainted with Brahma!"

Vaishampayana said, "The subject of the features and origin of all these
tirthas, O king, is very large. I shall, however, describe them to thee.
Listen to that sacred account in its entirety, O king! Accompanied by his
priests and friends, Valadeva first proceeded to the tirtha called
Prabhasa. There, the Lord of the constellations (Soma), who had been
affected with phthisis, became freed from his curse. Regaining energy
there, O king, he now illuminates the universe. And because that foremost
of tirthas on earth had formerly contributed to invest Soma with
splendour (after he had lost it), it is, therefore, called Prabhasa."

Janamejaya said, "For what reason was the adorable Soma afflicted with
phthisis? How also did he bathe in that tirtha? How did he, having bathed
in that sacred water, regain his energy? Tell me all this in detail, O
great Muni!"

Vaishampayana said, "Daksha had seven and twenty daughters, O king! These
he bestowed (in marriage) upon Soma. Connected with the several
constellations, those wives, O king, of Soma of auspicious deeds, served
to help men in calculating time. Possessed of large eyes, all of them
were unrivalled in beauty in the world. In wealth of beauty, however,
Rohini was the foremost of them all. The adorable Soma took great delight
in her. She became very agreeable to him, and therefore, he enjoyed the
pleasures of her company (exclusively). In those days of yore, O monarch,
Soma lived long with Rohini (exclusively). For this, those other wives of
his, they that were called the constellations, became displeased with
that high-souled one. Repairing speedily to their sire (Daksha), that
Lord of creation, they said unto him, 'Soma doth not live with us! He
always payeth court to Rohini only! All of us, therefore, O Lord of
creatures, shall dwell by thy side, on regulated diet and observant of
austere penances!' Hearing these words of theirs, Daksha (saw Soma and)
said unto him, 'Behave equally towards all thy wives! Let not a great sin
stain thee!' And Daksha then said unto those daughters of his, 'Go, all
of you, to the presence of Sasin. At my command, he, (otherwise called)
Candramas, will behave equally towards all of you!' Dismissed by him,
they then proceeded to the abode of him having cool rays. Still the
adorable Soma, O lord of earth, continued to act as before, for pleased
with Rohini alone, he continued to live with her exclusively. His other
wives then once more came together to their sire and said unto him,
'Employed in serving thee, we will dwell in thy asylum! Soma does not
live with us and is unmindful of thy commands!' Hearing these words of
theirs, Daksha once more said unto Soma, 'Behave equally towards all thy
wives! Let me not, O Virochana, curse thee!' Disregarding, however, these
words of Daksha, the adorable Soma continued to live with Rohini alone.
At this, his other wives became once more angry. Repairing to their sire,
they bowed unto him by lowering their heads, and said, 'Soma doth not
live with us! Give us thy protection! The adorable Candramas always lives
with Rohini exclusively! He sets no importance to thy words, and does not
wish to show us any affection! Therefore, save us so that Soma may accept
us all!' Hearing these words, the adorable Daksha, O king, became angry
and in consequence thereof hurled the curse of phthisis upon Soma. Thus
did that disease overtake the Lord of the stars. Afflicted with phthisis,
Sasin began to waste away day by day. He made many endeavours for freeing
himself from that disease by performing diverse sacrifices, O monarch!
The maker of night, however, could not free himself from that curse. On
the other hand, he continued to endure waste and emaciation. In
consequence, however, of the wasting of Soma, the deciduous herbs failed
to grow. Their juices dried up and they became tasteless, and all of them
became deprived of their virtues. And, in consequence of this decadence
of the deciduous herbs, living creatures also began to decay. Indeed,
owing to the wasting of Soma, all creatures began to be emaciated. Then
all the celestials, coming to Soma, O king, asked him, saying, 'Why is it
that thy form is not so beautiful and resplendent (as before)? Tell us
the reason whence hath proceeded this great calamity! Hearing thy answer,
we shall do what is needed for dispelling thy fear!' Thus addressed, the
god having the hare for his mark, replied unto them and informed them of
the cause of the curse and the phthisis with which he was afflicted. The
gods then, having heard those words, repaired to Daksha and said, 'Be
gratified, O adorable one, with Soma! Let this curse of thine be
withdrawn! Candramas is very emaciated! Only a small portion of him may
be seen! In consequence of his wasting, O Lord of the celestials, all
creatures also are wasting! Creepers and herbs of diverse kinds are also
wasting! In their waste we ourselves also are suffering emaciation!
Without us, what will this universe be? Knowing this, O master of the
universe, it behoveth thee to be gratified (with Soma)!' Thus addressed
(Daksha), that Lord of creatures, said these words unto the celestials,
'It is impossible to make my words become otherwise! By some contrivance,
however, ye blessed ones, my words may be withdrawn! Let Sasin always
behave equally towards all his wives! Having bathed also in that foremost
of tirthas on the Sarasvati, the god having the hare for his mark shall,
ye gods, grow once more! These words of mine are true! For half the month
Soma shall wane every day, and for half the month (following) he will wax
every day! These words of mine are true! Proceeding to the western Ocean
at the spot where the Sarasvati mingles with the Ocean, that vast
receptacle of waters, let him adore that God of gods (Mahadeva) there! He
will then regain his form and beauty!' At this command of the (celestial)
Rishi (Daksha), Soma then proceeded to the Sarasvati. He arrived at that
foremost of tirthas called Prabhasa belonging to the Sarasvati. Bathing
there on the day of the new moon, that god of great energy and great
effulgence got back his cool rays and continued once more to illumine the
worlds. All the creatures also, O monarch, having repaired to Prabhasa,
returned with Soma amongst them to the place where Daksha was. (Receiving
them duly) that Lord of creatures then dismissed them. Pleased with Soma,
the adorable Daksha once more addressed him, saying, 'Do not, O son,
disregard women, and never disregard Brahmanas! Go and attentively obey
my commands!' Dismissed by him, Soma came back to his own abode. All
creatures, filled with joy, continued to live as before. I have thus told
thee everything about how the maker of the night had been cursed, and,
how also Prabhasa became the foremost of all tirthas. On every recurring
day of the new moon, O monarch, the god having the hare for his mark
bathes in the excellent tirtha of Prabhasa and regains his form and
beauty. It is for this reason, O lord of earth, that that tirtha is known
by the name of Prabhasa, since bathing there, Candramas regained his
great (Prabha) effulgence. After this, the mighty Baladeva of undecaying
glory proceeded to Chamasodbheda, that is, to that tirtha which is called
by that name. Giving away many costly gifts at that place, the hero
having the plough for his weapon passed one night there and performed his
ablutions duly. The elder brother of Keshava then proceeded quickly to
Udapana. Although the Sarasvati seems to be lost there, yet persons
crowned with ascetic success, in consequence of their obtaining great
merits and great blessedness at that spot, and owing also to the coolness
of the herbs and of the land there, know that the river has an invisible
current, O monarch, through the bowels of the earth there."



36

Vaishampayana said, "Baladeva (as already said), proceeded next to the
tirtha called Udapana in the Sarasvati, that had formerly been the
residence, O king, of the illustrious (ascetic) Trita. Having given away
much wealth and worshipped the Brahmanas, the hero having the plough for
his weapon bathed there and became filled with joy. Devoted to
righteousness, the great ascetic Trita had lived there. While in a hole,
that high-souled one had drunk the Soma juice. His two brothers, dashing
him down into that pit, had returned to their home. That foremost of
Brahmanas, Trita, had thereupon cursed them both."

Janamejaya said, "What is the origin of Udapana? How did the great
ascetic (Trita) fall into a pit, there? Why was that foremost of
Brahmanas thrown into that pit by his brothers? How did his brothers,
after throwing him into that hole, return home? How did Trita perform his
sacrifice and how did he drink Soma? Tell me all this, O Brahmana, if
thou thinkest that I may listen to it without impropriety!"

Vaishampayana continued, "In a former Yuga, O king, there were three
brothers that were ascetics. They were called Ekata, Dwita, and Trita,
and all three were endued with effulgence like that of the sun. They were
like Lords of the creation and were blessed with children. Utterers of
Brahma, they had by their penances, acquired the privilege of attaining
to the regions of Brahman (after death). With their penances, vows, and
self-restraint, their sire Gautama, who was ever devoted to virtue,
became highly and always pleased with them. Having obtained great joy in
consequence of his sons, the adorable Gautama, after passing a long life
here, went at last to the region (in the other world) that was fit for
him. Those kings, however, O monarch, that had been the Yajamanas of
Gautama, continued to worship Gautama's sons after the sire had proceeded
to heaven. Amongst them, however, Trita, by his acts and study (of the
Vedas), O king, became the foremost, even like his sire Gautama. Then all
the highly blessed ascetics, characterised by righteousness, began to
worship Trita as they had worshipped his sire Gautama before him. Once
upon a time, the two brothers Ekata and Dwita thought of performing a
sacrifice and became anxious for wealth. The plan they formed, O scorcher
of foes, was to take Trita with them, and calling upon all their
Yajamanas and collecting the needful number of animals, they would
joyfully drink the Soma juice and acquire the great merits of sacrifice.
The three brothers then, O monarch, did as settled. Calling upon all
their Yajamanas for (obtaining) animals, and assisting them in their
sacrifices and receiving a large number of animals from them, and having
duly accepted them in gift in consequence of those priestly services
which they rendered, those high-souled and great Rishis came towards the
east. Trita, O king, with a cheerful heart was walking before them. Ekata
and Dwita were in his rear, bringing up the animals. Beholding that large
herd of animals, they began to reflect as to how they two could
appropriate that property without giving a share unto Trita. Hear, O
king, what those two sinful wretches, Ekata and Dwita, said while
conversing with each other! They said, 'Trita is skilled in assisting at
sacrifices. Trita is devoted to the Vedas. Trita is capable of earning
many other kine. Let us two, therefore, go away, taking the kine with us!
Let Trita go whithersoever he chooses, without being in our company!' As
they proceeded, night came upon them on the way. They then saw a wolf
before them. Not far from that spot was a deep hole on the bank of the
Sarasvati. Trita, who was in advance of his brothers, seeing the wolf,
ran in fright and fell into that hole. That hole was fathomless and
terrible and capable of inspiring all creatures with fear. Then Trita, O
king, that best of ascetics, from within that hole, began to utter wails
of woe. His two brothers heard his cries. Understanding that he had
fallen into a pit, his brothers Ekata and Dwita, moved by fear of the
wolf as also by temptation, went on, deserting their brother. Thus
deserted by his two brothers, who were moved by the temptation of
appropriating those animals, the great ascetic Trita, O king, while
within that lonely well covered with dust and herbs and creepers, thought
himself plunged, O chief of the Bharatas, into hell itself like a sinful
wretch. He feared to die inasmuch as he had not earned the merit of
drinking Soma juice. Possessed of great wisdom, he began to reflect with
the aid of his intelligence as to how he could succeed in drinking Soma
even there. While thinking on that subject, the great ascetic, standing
in that pit, beheld a creeper hanging down into it in course of its
growth. Although the pit was dry, the sage imagined the existence of
water and of sacrificial fires there. Constituting himself the Hotri (in
imagination), the great ascetic imagined the creeper he saw to be the
Soma plant. He then mentally uttered the Richs, the Yayushes and the
Samans (that were necessary for the performance of a sacrifice). The
pebbles (lying at the bottom of the well) Trita converted into grains of
sugar (in imagination). He then, O king, (mentally) performed his
ablutions. He conceived the water (he had imagined) to be clarified
butter. He allotted to the celestials their respective shares (of those
sacrificial offerings). Having next (mentally) drunk Soma, he began to
utter a loud noise. Those sounds, O king, first uttered by the
sacrificing Rishi, penetrated into heaven, and Trita completed that
sacrifice after the manner laid down by utterers of Brahma. During the
progress of that sacrifice of the high-souled Trita, the whole region of
the celestials became agitated. None knew, however, the cause. Brihaspati
(the preceptor of the gods) heard that loud noise (made by Trita). The
priests of the celestials said unto the latter, 'Trita is performing a
sacrifice. We must go there, ye gods! Endued with great ascetic merit, if
angry, he is competent to create other gods!' Hearing these words of
Brihaspati, all the gods, united together, repaired to that spot where
the sacrifice of Trita was going on. Having proceeded to that spot, the
gods beheld the high-souled Trita installed in the performance of his
sacrifice. Beholding that high-souled one resplendent with beauty, the
gods addressed him, saying, 'We have come hither for our shares (in thy
offerings)!' The Rishi said unto them, 'Behold me, ye denizens of heaven,
fallen into this terrible well, almost deprived of my senses!' Then,
Trita, O monarch, duly gave unto them their shares with proper mantras.
The gods took them and became very glad. Having duly obtained their
allotted shares, the denizens of heaven, gratified with him, gave him
such boons as he desired. The boon, however, that he solicited was that
the gods should relieve him from his distressful situation (in the well).
He also said, 'Let him that bathes in this well, have the end that is
attained by persons that have drunk Soma!' At these words, O king, the
Sarasvati with her waves appeared within that well. Raised aloft by her,
Trita came up and worshipped the denizens of heaven. The gods then said
unto him 'Be it as thou wishest!' All of them, then, O king, went to the
place whence they had come, and Trita, filled with joy, proceeded to his
own abode. Meeting with those two Rishis, his brothers, he became enraged
with them. Possessed of great ascetic merit, he said certain harsh words
unto them and cursed them, saying, 'Since, moved by covetousness, you ran
away, deserting me, therefore, you shall become fierce wolves with sharp
teeth and range the forest, cursed by me in consequence of that sinful
act of yours! The offspring also that you shall have will consist of
leopards, and bears and apes!' After Trita had said these words, O
monarch, his two brothers were seen to be very soon transformed into
these shapes in consequence of the words of that truthful sage. Of
immeasurable prowess, Valadeva touched the waters of Udapana. And he gave
away diverse kinds of wealth there and worshipped many Brahmanas.
Beholding Udapana and applauding it repeatedly, Valadeva next proceeded
to Vinasana which also was on the Sarasvati."



37

Vaishampayana said, "Then Valadeva, O king, proceeded to Vinasana where
the Sarasvati hath become invisible in consequence of her contempt for
Sudras and Abhiras. And since the Sarasvati, in consequence of such
contempt, is lost at that spot, the Rishis, for that reason, O chief of
the Bharatas, always name the place as Vinasana. Having bathed in that
tirtha of the Sarasvati, the mighty Baladeva then proceeded to Subhumika,
situated on the excellent bank of the same river. There many
fair-complexioned Apsaras, of beautiful faces, are always engaged in
sports of a pure character without any intermission. The gods and the
Gandharvas, every month, O ruler of men, repair to that sacred tirtha
which is the resort of Brahman himself. The Gandharvas and diverse tribes
of Apsaras are to be seen there, O king, assembled together and passing
the time as happily as they like. There the gods and the Pitris sport in
joy, with sacred and auspicious flowers repeatedly rained over them, and
all the creepers also were adorned with flowery loads. And because, O
king, that spot is the beautiful sporting ground of those Apsaras,
therefore is that tirtha on the excellent bank of the Sarasvati called
Subhumika. Baladeva of Madhu's race, having bathed in that tirtha and
given away much wealth unto the Brahmanas, heard the sound of those
celestial songs and musical instruments. He also saw there many shadows
of gods, Gandharvas, and Rakshasas. The son of Rohini then proceeded to
the tirtha of the Gandharvas. There many Gandharvas headed by Viswavasu
and possessed of ascetic merit, pass their time in dance and song of the
most charming kind. Giving away diverse kinds of wealth unto the
Brahmanas, as also goats and sheep and kine and mules and camels and gold
and silver, and feeding many Brahmanas and gratifying them with many
costly gifts that were desired by them. Baladeva of Madhu's race
proceeded thence, accompanied by many Brahmanas and eulogised by them.
Leaving that tirtha resorted to by Gandharvas, that mighty-armed
chastiser of foes, having but one earring, then proceeded to the famous
tirtha called Gargasrota. There, in that sacred tirtha of the Sarasvati,
the illustrious Garga of venerable years and soul cleansed by ascetic
penances, O Janamejaya, had acquired a knowledge of Time and its course,
of the deviations of luminous bodies (in the firmament), and of all
auspicious and inauspicious portents. That tirtha, for this reason, came
to be called after his name as Gargasrota. There, O king, highly blessed
Rishis of excellent vows always waited upon Garga, O lord, for obtaining
a knowledge of Time. Smeared with white sandal-paste, O king, Baladeva,
repairing to that tirtha, duly gave away wealth unto many ascetics of
cleansed souls. Having given also many kinds of costly viands unto the
Brahmanas, that illustrious one attired in blue robes then proceeded to
the tirtha called Sankha. There, on the bank of the Sarasvati, that
mighty hero having the palmyra on his banner beheld a gigantic tree,
called Mohasankha, tall as Meru, looking like the White-mountain, and
resorted to by Rishis. There dwell Yakshas, and Vidyadharas, and
Rakshasas of immeasurable energy and Pisachas of immeasurable might, and
Siddhas, numbering thousands. All of them, abandoning other kinds of
food, observe vows and regulations, and take at due seasons the fruits of
that lord of the forest for their sustenance and wander in separate
bands, unseen by men, O foremost of human beings! That monarch of the
forest, O king, is known for this throughout the world! That tree is the
cause of this celebrated and sacred tirtha on the Sarasvati. Having given
away in that tirtha many milch cows, and vessels of copper and iron, and
diverse kinds of other vessels, that tiger of Yadu's race, Baladeva,
having the plough for his weapon, worshipped the Brahmanas and was
worshipped by them in return. He then, O king, proceeded to the Dwaita
lake. Arrived there, Vala saw diverse kinds of ascetics in diverse kinds
of attire. Bathing in its waters, he worshipped the Brahmanas. Having
given away unto the Brahmanas diverse articles of enjoyment in profusion,
Baladeva then, O king, proceeded along the southern bank of the
Sarasvati. The mighty-armed and illustrious Rama of virtuous soul and
unfading glory then proceeded to the tirtha called Nagadhanwana. Swarming
with numerous snakes, O monarch, it was the abode of Vasuki of great
splendour, the king of the snakes. There 14,000 Rishis also had their
permanent home. The celestials, having come there (in days of yore), had
according to due rites, installed the excellent snake Vasuki as king of
all the snakes. There is no fear of snakes in that place, O thou of
Kuru's race! Duly giving away many valuables there unto the Brahmanas,
Baladeva then set out with face towards the east and reached, one after
another, hundreds and thousands of famous tirthas that occurred at every
step. Bathing in all those tirthas, and observing fasts and other vows as
directed by the Rishis, and giving away wealth in profusion, and saluting
all the ascetics who had taken up their residence there, Baladeva once
more set out, along the way that those ascetics pointed out to him, for
reaching that spot where the Sarasvati turns in an eastward direction,
like torrents of rain bent by the action of the wind. The river took that
course for beholding the high-souled Rishis dwelling in the forest of
Naimisha. Always smeared with white sandalpaste, Vala, having the plough
for his weapon, beholding that foremost of rivers change her course,
became, O king, filled with wonder."

Janamejaya said, "Why, O Brahmana, did the Sarasvati bend her course
there in an easternly direction? O best of Adharyus, it behoveth thee to
tell me everything relating to this! For what reason was that daughter of
the Yadus filled with wonder? Why, indeed, did that foremost of rivers
thus alter her course?"

Vaishampayana said, "Formerly, in the Krita age, O king, the ascetics
dwelling in Naimisha were engaged in a grand sacrifice extending for
twelve years. Many were the Rishis, O king, that came to that sacrifice.
Passing their days, according to due rites, in the performance of that
sacrifice, those highly blessed ones, after the completion of that twelve
years' sacrifice at Naimisha, set out in large number for visiting the
tirthas. In consequence of the number of the Rishis, O king, the tirthas
on the southern banks of the Sarasvati all looked like towns and cities.
Those foremost of Brahmanas, O tiger among men, in consequence of their
eagerness for enjoying the merits of tirthas, took up their abodes on the
bank of the river up to the site of Samantapanchaka. The whole region
seemed to resound with the loud Vedic recitations of those Rishis of
cleansed souls, all employed in pouring libations on sacrificial fires.
That foremost of rivers looked exceedingly beautiful with those blazing
homa fires all around, over which those high-souled ascetics poured
libations of clarified butter. Valkhilyas and Asmakuttas,
Dantolakhalinas, Samprakshanas and other ascetics, as also those that
subsisted on air, and those that lived on water, and those that lived on
dry leaves of trees, and diverse others that were observant of diverse
kinds of vows, and those that forswore beds for the bare and hard earth,
all came to that spot in the vicinity of the Sarasvati. And they made
that foremost of rivers exceedingly beautiful, like the celestials
beautifying (with their presence) the heavenly stream called Mandakini.
Hundreds upon hundreds of Rishis, all given to the observance of
sacrifices, came thither. Those practisers of high vows, however, failed
to find sufficient room on the banks of the Sarasvati. Measuring small
plots of land with their sacred threads, they performed their Agnihotras
and diverse other rites. The river Sarasvati beheld, O monarch, that
large body of Rishis penetrated with despair and plunged into anxiety for
want of a broad tirtha wherein to perform their rites. For their sake,
that foremost of streams came there, having made many abodes for herself
in that spot, through kindness for those Rishis of sacred penances, O
Janamejaya! Having thus, O monarch, turned her course for their sake, the
Sarasvati, that foremost of rivers, once more flowed in a westerly
direction, as if she said, 'I must go hence, having prevented the arrival
of these Rishis from becoming futile!' This wonderful feat, O king, was
accomplished there by that great river. Even thus those receptacles of
water, O king, were formed in Naimisha. There, at Kurukshetra, O foremost
of Kuru's care, do thou perform grand sacrifices and rites! As he beheld
those many receptacles of water and seeing that foremost of rivers turn
her course, wonder filled the heart of the high-souled Rama. Bathing in
those tirthas duly and giving away wealth and diverse articles of
enjoyment unto the Brahmanas, that delighter of Yadu's race also gave
away diverse kinds of food and diverse desirable articles unto them.
Worshipped by those regenerate ones, Vala, O king, then set out from that
foremost of all tirthas on the Sarasvati (Sapta-Saraswat). Numerous
feathery creatures have their home there. And it abounded with Vadari,
Inguda, Ksamarya, Plaksha, Aswattha, Vibhitaka, Kakkola, Palasa, Karira,
Pilu, and diverse other kinds of trees that grow on the banks of the
Sarasvati. And it was adorned with forest of Karushakas, Vilwas, and
Amratakas, and Atimuktas and Kashandas and Parijatas. Agreeable to the
sight and most charming, it abounded with forests of plantains. And it
was resorted to by diverse tribes of ascetics, some living on air, some
on water, some on fruit, some on leaves, some on raw grain which they
husked with the aid only of stones, and some that were called Vaneyas.
And it resounded with the chanting of the Vedas, and teemed with diverse
kinds of animals. And it was the favourite abode of men without malice
and devoted to righteousness. Valadeva, having the plough for his weapon,
arrived at that tirtha called Sapta-Saraswat, where the great ascetic
Mankanaka had performed his penances and became crowned with success."



38

Janamejaya said, "Why was that tirtha called Sapta-Saraswat? Who was the
ascetic Mankanaka? How did that adorable one become crowned with success?
What were his vows and observances? In whose race was he born? What books
did that best of regenerate ones study? I desire to hear all this, O
foremost of regenerate ones!"

Vaishampayana said, "O king, the seven Sarasvatis cover this universe!
Whithersoever the Sarasvati was summoned by persons of great energy,
thither she made her appearance. These are the seven forms of the
Sarasvati: Suprava, Kanchanakshi, Visala, Manorama, Oghavati, Surenu, and
Vimalodaka. The Supreme Grandsire had at one time performed a great
sacrifice. While that sacrifice was in course of performance on the
ground selected, many regenerate ones crowned with ascetic success came
there. The spot resounded with the recitation of sacred hymns and the
chanting of the Vedas. In the matter of those sacrificial rites, the very
gods lost their coolness (so grand were the preparations). There, O
monarch, while the Grandsire was installed in the sacrifice and was
performing the grand ceremony capable of bestowing prosperity and every
wish, many notable ones conversant with righteousness and profit were
present. As soon as they thought of the articles of which they stood in
need, these, O monarch, immediately appeared before the regenerate ones
(among the guests) that came there. The Gandharvas sang and the diverse
tribes of Apsaras danced. And they played upon many celestial instruments
all the time. The wealth of provisions procured in that sacrifice
satisfied the very gods. What shall I say then of human beings? The very
celestials became filled with wonder! During the continuance of that
sacrifice at Pushkara and in the presence of the Grandsire, the Rishis, O
king, said, 'This sacrifice cannot be said to possess high attributes,
since that foremost of rivers, Sarasvati, is not to be seen here!'
Hearing these words, the divine Brahman cheerfully thought of Sarasvati.
Summoned at Pushkara by the Grandsire engaged in the performance of a
sacrifice, Sarasvati, O king, appeared there, under the name of Suprava.
Beholding Sarasvati quickly pay that regard to the Grandsire, the Munis
esteemed that sacrifice highly. Even thus that foremost of rivers, the
Sarasvati, made her appearance at Pushkara for the sake of the Grandsire
and for gratifying the Munis. (At another time), O king, many Munis,
mustering together at Naimisha, took up their residence there. Delightful
disquisition occurred among them, O king, about the Vedas. There where
those Munis, conversant with diverse scriptures, took up their abode,
there they thought of the Sarasvati. Thus thought of, O monarch, by those
Rishis performing a sacrifice, the highly blessed and sacred Sarasvati,
for rendering assistance, O king, to those high-souled Munis assembled
together, made her appearance at Naimisha and came to be called
Kanchanakshi. That foremost of rivers, worshipped by all, thus came
there, O Bharata! While (king) Gaya was engaged in the performance of a
great sacrifice at Gaya, the foremost of rivers, Sarasvati, summoned at
Gaya's sacrifice (made her appearance there). The Rishis of rigid vows
that were there, named this form of hers at Gaya as Visala. That river of
swift current flows from the sides of the Himavat. Auddalaka had also, O
Bharata, performed a sacrifice. A large concourse of Munis had been
gathered there. It was on that sacred region, the northern part of
Kosala, O king, that the sacrifice of high-souled Auddalaka was
performed. Before Auddalaka began his sacrifice, he had thought of the
Sarasvati. That foremost of rivers came to that region for the sake of
those Rishis. Worshipped by all those Munis clad in barks and deer-skins
she became known by the name of Manorama, as those Rishis mentally called
her. While, again, the high-souled Kuru was engaged in a sacrifice at
Kurukshetra, that foremost of rivers, the highly blessed Sarasvati, made
her appearance there. Summoned, O monarch, by the high-souled Vasishtha
(who assisted Kuru in his sacrifice), the Sarasvati, full of celestial
water appeared at Kurukshetra under the name of Oghavati. Daksha at one
time performed a sacrifice at the source of Ganga. The Sarasvati appeared
there under the name of the fast-flowing Surenu. Once again, while
Brahman was engaged in a sacrifice on the sacred forest of the Himavat
mountains, the adorable Sarasvati, summoned (by him), appeared there. All
these seven forms then came and joined together in that tirtha where
Baladeva came. And because the seven mingled together at that spot,
therefore is that tirtha known on Earth by the name of Sapta Sarasvati.
Thus have I told thee of the seven Sarasvatis, according to their names.
I have also told thee of the sacred tirtha called Sapta Saraswat. Listen
now to a great feat of Mankanaka, who had from his youth led the life of
a brahmacari. While employed in performing his ablutions in the river, he
beheld (one day), O Bharata, a woman of faultless limbs and fair brows,
bathing in the river at will, her person uncovered. At this sight, O
monarch, the vital seed of the Rishi fell unto the Sarasvati. The great
ascetic took it up and placed it within his earthen pot. Kept within that
vessel, the fluid became divided into seven parts. From those seven
portions were born seven Rishis from whom sprang the (nine and forty)
Maruts. The seven Rishis were named Vayuvega, Vayuhan, Vayumandala,
Vayujata, Vayuretas, and Vayuchakra of great energy. Thus were born these
progenitors of the diverse Maruts. Hear now a more wonderful thing, O
king, a fact exceedingly marvellous on Earth, about the conduct of the
great Rishi, which is well known in the three worlds. In days of yore,
after Mankanaka had become crowned with success, O king, his hand, on one
occasion, became pierced with a Kusa blade. Thereupon, a vegetable juice
came out of the wound (and not red blood). Seeing that vegetable juice,
the Rishi became filled with joy and danced about on the spot. Seeing him
dance, all mobile and immobile creatures, O hero, stupefied by his
energy, began to dance. Then the gods with Brahman at their head, and the
Rishis possessed of wealth of asceticism, O king, all went to Mahadeva
and informed him of the act of the Rishi (Mankanaka). And they said unto
him, 'It behoveth thee, O god, to do that which may prevent the Rishi
from dancing!' Then Mahadeva, seeing the Rishi filled with great joy, and
moved by the desire of doing good unto the gods, addressed him, saying,
'Why, O Brahmana, dost thou dance in this way, acquainted as thou art
with thy duties? What grave cause is there for such joy of thine, O sage,
that, an ascetic as thou art, O best of Brahmanas, and walking as thou
dost along the path of virtue, thou shouldst act in this way?'

"The Rishi said, 'Why, seest thou not, O Brahmana, that a vegetable juice
is flowing from this wound of mine? Seeing this, O lord, I am dancing in
great joy!' Laughing at the Rishi who was stupefied by passion, the god
said, 'I do not, O Brahmana, at all wonder at this! Behold me!' Having
said this unto that foremost of Rishis, Mahadeva of great intelligence
struck his thumb with the end of one of his fingers. Thereupon, O king,
ashes, white as snow, came out of that wound. Seeing this, the Rishi
became ashamed, O monarch, and fell at the feet of the god. He understood
the god to be none else than Mahadeva. Filled with wonder, he said, 'I do
not think that thou art any one else than Rudra, that great and Supreme
being! O wielder of the trident, thou art the refuge of this universe
consisting of gods and Asuras! The wise say that this universe hath been
created by thee! At the universal destruction, everything once more
enters thee! Thou art incapable of being known by the gods, how then
canst thou be known by me? All forms of being that are in the universe
are seen in thee! The gods with Brahman at their head worship thy boon
giving self, O sinless one! Thou art everything! Thou art the creator of
the gods and it was thou who hadst caused them to be created! Through thy
grace, the gods pass their time in joy and perfect fearlessness!' Having
praised Mahadeva in this manner, the Rishi bowed to him, 'Let not this
absence of gravity, ridiculous in the extreme, that I displayed, O god,
destroy my ascetic merit! I pray to thee for this!' The god, with a
cheerful heart, once more said unto him 'Let thy asceticism increase a
thousandfold, O Brahmana, through my grace! I shall also always dwell
with thee in this asylum! For the man that will worship me in the tirtha
Sapta-Saraswat there will be nothing unattainable here or hereafter.
Without doubt, such a one shall go to the region called Saraswat (in
heaven) after death!' Even this is the history of Mankanaka of abundant
energy. He was a son begotten by the god of wind upon (the lady) Sukanya."



39

Vaishampayana said, "Having passed one night more, Rama, having the
plough for his weapon, worshipped the dwellers of that tirtha and showed
his regard for Mankanaka. Having given wealth unto the Brahmanas, and
passed the night there, the hero having the plough for his weapon was
worshipped by the Munis. Rising up in the morning, he took leave of all
the ascetics, and having touched the sacred water, O Bharata, set out
quickly for other tirthas. Baladeva then went to the tirtha known by the
name of Usanas. It is also called Kapalamochana. Formerly, Rama (the son
of Dasaratha) slew a Rakshasa and hurled his head to a great distance.
That head, O king, fell upon the thigh of a great sage named Mahodara and
struck to it. Bathing in this tirtha, the great Rishi became freed from
the burthen. The high-souled Kavi (Sukra) had performed his ascetic
penances there. It was there that the whole science of politics and
morals (that goes by Sukra's name) appeared to him by inward light. While
residing there, Sukra meditated upon the war of the Daityas and the
Danavas (with the gods). Arrived at that foremost of tirthas, Baladeva, O
king, duly made presents unto the high-souled Brahmanas.'

Janamejaya said, "Why is it called Kapalamochana, where the great Muni
became freed (from the Rakshasa's head)? For what reason and how did that
head stick unto him?"

Vaishampayana said, "Formerly, O tiger among kings, the high-souled Rama
(the son of Dasaratha) lived (for some time) in the forest of Dandaka,
from desire of slaying the Rakshasas. At Janasthana he cut off the head
of a wicked-souled Rakshasa with a razor-headed shaft of great sharpness.
That head fell in the deep forest. That head, coursing at will (through
the welkin) fell upon the thigh of Mahodara while the latter was
wandering through the woods. Piercing his thigh, O king, it struck to it
and remained there. In consequence of that head thus sticking to his
thigh, the Brahmana (Mahodara) of great wisdom could not (with ease)
proceed to tirthas and other sacred spots. Afflicted with great pain and
with putrid matter flowing from his thigh, he went to all the tirthas of
the Earth (one after another), as heard by us. He went to all the rivers
and to the ocean also. (Not finding any relief) the great ascetic spoke
of his sufferings to many Rishis of cleansed souls about his having
bathed in all the tirthas without having found the relief he sought. That
foremost of Brahmanas then heard from those sages words of high import
about this foremost of tirthas situate on the Sarasvati, and known by the
name of Usanasa, which was represented as competent to cleanse from every
sin and as an excellent spot for attaining to (ascetic) success. That
Brahmana, then, repairing to that Usanasa tirtha, bathed in its waters.
Upon this, the Rakshasa's head, leaving the thigh, fell into the water.
Freed from that (dead) head, the Rishi felt great happiness. As regards
the head itself, it was lost in the waters. Mahodara then, O king, freed
from the Rakshasa's head, cheerfully returned, with cleansed soul and all
his sins washed away, to his asylum after achieving success. The great
ascetic thus freed, after returning to his sacred asylum, spoke of what
had happened to those Rishis of cleansed souls. The assembled Rishis,
having heard his words, bestowed the name of Kapalamochana on the tirtha.
The great Rishi Mahodara, repairing once more to that foremost of
tirthas, drank its water and attained to great ascetic success. He of
Madhu's race, having given away much wealth unto the Brahmanas and
worshipped them, then proceeded to the asylum of Rushangu. There, O
Bharata, Arshtishena had in former days undergone the austerest of
penances. There the great Muni Vishvamitra (who had before been a
Kshatriya) became a Brahmana. That great asylum is capable of granting
the fruition of every wish. It is always, O lord, the abode of Munis and
Brahmanas. Baladeva of great beauty, surrounded by Brahmanas, then went
to that spot, O monarch, where Rushangu had, in former days, cast off his
body. Rushangu, O Bharata, was an old Brahmana, who was always devoted to
ascetic penances. Resolved to cast off his body, he reflected for a long
while. Endued with great ascetic merit, he then summoned all his sons and
told them to take him to a spot where water was abundant. Those ascetics,
knowing their sire had become very old, took that ascetic to a tirtha on
the Sarasvati. Brought by his sons to the sacred Sarasvati containing
hundreds of tirthas and on whose banks dwelt Rishis unconnected with the
world, that intelligent ascetic of austere penance bathed in that tirtha
according to due rites, and that foremost of Rishis conversant with the
merits of tirthas, then cheerfully said, O tiger among men, unto all his
sons, who were dutifully waiting upon him, these words, 'He that would
cast off his body on the northern bank of the Sarasvati containing much
water, while employed in mentally reciting sacred mantras, would never
again be afflicted with death!' The righteoussouled Baladeva, touching
the water of that tirtha and bathing in it, gave considerable wealth unto
the Brahmanas, being devoted to them. Possessed of great might and great
prowess Baladeva then proceeded to that tirtha where the adorable
Grandsire had created the mountains called Lokaloka, where that foremost
of Rishis, Arshtishena of rigid vows, O thou of Kuru's race, had by
austere penances acquired the status of Brahmanhood, where the royal sage
Sindhudwipa, and the great ascetic Devapi, and the adorable and
illustrious Muni Vishvamitra of austere penances and fierce energy, had
all acquired a similar status."



40

Janamejaya said, "Why did the adorable Arshtishena undergo the austerest
of penances? How also did Sindhudwipa acquire the status of a Brahmana?
How also did Devapi, O Brahmana, and how Vishvamitra, O best of men,
acquire the same status? Tell me all this, O adorable one! Great is my
curiosity to listen to all these."

Vaishampayana said, "Formerly, in the Krita age, O king, there was a
foremost of regenerate persons called Arshtishena. Residing in his
preceptor's house, he attended to his lessons every day. Although, O
king, he resided long in the abode of his preceptor, he could not still
acquire the mastery of any branch of knowledge or of the Vedas. O
monarch! In great disappointment, O king, the great ascetic performed
very austere penances. By his penances he then acquired the mastery of
the Vedas, to which there is nothing superior. Acquiring great learning
and a mastery of the Vedas, that foremost of Rishis became crowned with
success in that tirtha. He then bestowed three boons on that place. (He
said), 'From this day, a person, by bathing in this tirtha of the great
river (Sarasvati), shall obtain the great fruit of a horse sacrifice!
From this day there will be no fear in this tirtha from snakes and wild
beasts! By small exertions, again, one shall attain to great result
here!' Having said these words, that Muni of great energy proceeded to
heaven. Even thus the adorable Arshtishena of great energy became crowned
with success. In that very tirtha in the Krita age, Sindhudwipa of great
energy, and Devapi also, O monarch, had acquired the high status of
Brahmanhood. Similarly Kusika's son, devoted to ascetic penances and with
his senses under control, acquired the status of Brahmanhood by
practising well-directed austerities. There was a great Kshatriya,
celebrated over the world, known by the name of Gadhi. He had a son born
to him, of the name of Vishvamitra of great prowess. King Kausika became
a great ascetic. Possessed of great ascetic merit, he wished to install
his son Vishvamitra on his throne, himself having resolved to cast off
his body. His subjects, bowing unto him, said, 'Thou shouldst not go
away, O thou of great wisdom, but do thou protect us from a great fear!'
Thus addressed, Gadhi replied unto his subjects, saying, 'My son will
become the protector of the wide universe!' Having said these words, and
placed Vishvamitra (on the throne), Gadhi, O king, went to heaven, and
Vishvamitra became king. He could not, however, protect the earth with
even his best exertions. The king then heard of the existence of a great
fear of Rakshasas (in his kingdom). With his four kinds of forces, he
went out of his capital. Having proceeded far on his way, he reached the
asylum of Vasishtha. His troops, O king, caused much mischief there. The
adorable Brahmana Vasishtha, when he came to his asylum, saw the
extensive woods in course of destruction. That best of Rishis, Vasishtha,
O king, became angry, O monarch, with Vishvamitra. He commanded his own
(homa) cow, saying, 'Create a number of terrible Savaras!' Thus
addressed, the cow created a swarm of men of frightful visages. These
encountered the army of Vishvamitra and began to cause a great carnage
everywhere. Seeing this, his troops fled away. Vishvamitra, the son of
Gadhi, however, regarding ascetic austerities highly efficacious, set his
heart upon them. In this foremost of tirthas of the Sarasvati, O king, he
began to emaciate his own body by means of vows and fasts with fixed
resolve. He made water and air and (the fallen) leaves of trees his food.
He slept on the bare ground, and observed other vows (enjoined for
ascetics). The gods made repeated attempts for impeding him in the
observance of his vows. His heart, however, never swerved from the vows
(he had proposed to himself). Then, having practised diverse kinds of
austerities with great devotion, the son of Gadhi became like the Sun
himself in effulgence. The boon-giving Grandsire, of great energy,
resolved to grant Vishvamitra, when he had become endued with ascetic
merit, the boon the latter desired. The boon that Vishvamitra solicited
was that he should be permitted to become a Brahmana. Brahma the
Grandsire of all the worlds, said unto him, 'So be it.' Having by his
austere penances acquired the status of Brahmanhood, the illustrious
Vishvamitra, after the attainment of his wish, wandered over the whole
Earth like a celestial. Giving away diverse kinds of wealth in that
foremost of tirthas, Rama also cheerfully gave away milch cows and
vehicles and beds, ornaments, and food and drink of the best kinds, O
king, unto many foremost of Brahmanas, after having worshipped them duly.
Then, O king, Rama proceeded to the asylum of Vaka which was not very
distant from where he was, that asylum in which, as heard by us, Dalvya
Vaka had practised the austerest of penances."



41

Vaishampayana said, "The delighter of the Yadus then proceeded to the
asylum (of Vaka) which resounded with the chanting of the Vedas. There
the great ascetic, O king, named Dalvyavaka poured the kingdom of
Dhritarashtra, the son of Vichitravirya, as a libation (on the
sacrificial fire). By practising very austere penances he emaciated his
own body. Endued with great energy, the virtuous Rishi, filled with great
wrath, (did that act). In former times, the Rishis residing in the
Naimisha forest had performed a sacrifice extending for twelve years. In
course of that sacrifice, after a particular one called Viswajit had been
completed, the Rishis set out for the country of the Pancalas. Arrived
there, they solicited the king for giving them one and twenty strong and
healthy calves to be given away as Dakshina (in the sacrifice they have
completed). Dalvya Vaka, however, (calling those Rishis), said unto them,
'Do you divide those animals (of mine) among you! Giving away these (unto
you), I shall solicit a great king (for some).' Having said so unto all
those Rishis, Vaka of great energy, that best of Brahmanas, then
proceeded to the abode of Dhritarashtra. Arrived at the presence of king
Dhritarashtra, Dalvya begged some animals of him. That best of kings,
however, seeing that some of his kine died without any cause, angrily
said unto him. 'Wretch of a Brahmana, take, if thou likest, these animals
that (are dead)!' Hearing these words, the Rishi, conversant with duties,
thought, 'Alas, cruel are the words that have been addressed to me in the
assembly!' Having reflected in this strain, that best of Brahmanas,
filled with wrath, set his heart upon the destruction of king
Dhritarashtra. Cutting the flesh from off the dead animals, that best of
sages, having ignited a (sacrificial) fire on the tirtha of the
Sarasvati, poured those pieces as libations for the destruction of king
Dhritarashtra's kingdom. Observant of rigid vows, the great Dalvya Vaka,
O monarch, poured Dhritarashtra's kingdom as a libation on the fire, with
the aid of those pieces of meat. Upon the commencement of that fierce
sacrifice according to due rites, the kingdom of Dhritarashtra, O
monarch, began to waste away. Indeed, O lord, the kingdom of that monarch
began to waste away, even as a large forest begins to disappear when men
proceed to cut it down with the axe. Overtaken by calamities, the kingdom
began to lose its prosperity and life. Seeing his kingdom thus afflicted,
the puissant monarch, O king, became very cheerless and thoughtful.
Consulting with the Brahmanas, he began to make great endeavours for
freeing his territories (from affliction). No good, however, came of his
efforts, for the kingdom continued to waste away. The king became very
cheerless. The Brahmanas also, O sinless one, became filled with grief.
When at last the king failed to save his kingdom, he asked his
counsellors. O Janamejaya, (about the remedy). The counsellors reminded
him of the evil he had done in connection with the dead kine. And they
said, 'The sage Vaka is pouring thy kingdom as a libation on the fire
with the aid of the flesh (of those animals). Thence is this great waste
of thy kingdom! This is the consequence of ascetic rites. Thence is this
great calamity! Go, O king, and gratify that Rishi by the side of a
receptacle of water on the bank of the Sarasvati!' Repairing to the bank
of the Sarasvati, the king falling at his feet and touching them with his
head, joined his hands and said, O thou of Bharata's race, these words,
'I gratify thee, O adorable one, forgive my offence. I am a senseless
fool, a wretch inspired with avarice. Thou art my refuge, thou art my
protector, it behoveth thee to show me thy grace!' Beholding him thus
overwhelmed with grief and indulging in lamentations like these, Vaka
felt compassion for him and freed his kingdom. The Rishi became gratified
with him, having dismissed his angry feelings. For freeing his kingdom,
the sage again poured libations on the fire. Having freed the kingdom
(from calamities) and taken many animals in grief, he became pleased at
heart and once more proceeded to the Naimisha woods. The liberal-minded
king Dhritarashtra also, of righteous soul, with a cheerful heart,
returned to his own capital full of prosperity.

"In that tirtha, Brihaspati also, of great intelligence, for the
destruction of the Asuras and the prosperity of the denizens of heaven,
poured libations on the sacrificial fire, with the aid of flesh. Upon
this, the Asuras began to waste away and were destroyed by the gods,
inspired by desire of victory in battle. Having with due rites given unto
the Brahmanas steeds and elephants and vehicles with mules yoked unto
them and jewels of great value and much wealth, and much corn, the
illustrious and mighty-armed Rama then proceeded, O king, to the tirtha
called Yayata. There, O monarch, at the sacrifice of the high-souled
Yayati, the son of Nahusha, the Sarasvati produced milk and clarified
butter. That tiger among men, king Yayati, having performed a sacrifice
there, went cheerfully to heaven and obtained many regions of
blessedness. Once again, O lord, king Yayati performed a sacrifice there.
Beholding his great magnanimity of soul and his immutable devotion to
herself, the river Sarasvati gave unto the Brahamanas (invited to that
sacrifice) everything for which each of them cherished only a wish in his
heart. That foremost of rivers gave unto each where he was, amongst those
that were invited to the sacrifice, houses and beds and food of the six
different kinds of taste, and diverse other kinds of things. The
Brahmanas regarded those valuable gifts as made to them by the king.
Cheerfully they praised the monarch and bestowed their auspicious
blessings upon him. The gods and the Gandharvas were all pleased with the
profusion of articles in that sacrifice. As regards human beings, they
were filled with wonder at sight of that profusion. The illustrious
Baladeva, of soul subdued and restrained and cleansed, having the palmyra
on his banner, distinguished by great righteousness, and ever giving away
the most valuable things, then proceeded to that tirtha of fierce current
called Vasishthapavaha."



42

Janamejaya said, "Why is the current of (the tirtha known by the name of)
Vasishthapavaha so rapid? For what reason did the foremost of rivers bear
away Vasishtha? What, O lord, was the cause of the dispute between
Vasishtha and Vishvamitra? Questioned by me, O thou of great wisdom, tell
me all this! I am never satiated with hearing thee!"

Vaishampayana said, "A great enmity arose between Vishvamitra and
Vasishtha, O Bharata, due to their rivalry in respect of ascetic
austerities. The high abode of Vasishtha was in the tirtha called Sthanu
on the eastern bank of the Sarasvati. On the opposite bank was the asylum
of the intelligent Vishvamitra. There, in that tirtha, O monarch, Sthanu
(Mahadeva) had practised the austerest penances. Sages still speak of
those fierce feats. Having performed a sacrifice there and worshipped the
river Sarasvati, Sthanu established that tirtha there. Hence it is known
by the name Sthanu-tirtha, O lord. In that tirtha, the celestials had, in
days of yore, O king, installed Skanda, that slayer of the enemies of the
gods, in the supreme command of their army. Unto that tirtha of the
Sarasvati, the great Rishi Vishvamitra, by the aid of his austere
penances, brought Vasishtha. Listen to that history. The two ascetics
Vishvamitra and Vasishtha, O Bharata, every day challenged each other
very earnestly in respect of the superiority of their penances. The great
Muni Vishvamitra, burning (with jealousy) at sight of the energy of
Vasishtha, began to reflect on the matter. Though devoted to the
performance of his duties, this, however, is the resolution, O Bharata,
that he formed: 'This Sarasvati shall quickly bring, by force of her
current, that foremost of ascetics, Vasishtha, to my presence. After he
shall have been brought hither, I shall, without doubt, slay that
foremost of regenerate ones.' Having settled this, the illustrious and
great Rishi Vishvamitra with eyes red in wrath, thought of that foremost
of rivers. Thus remembered by the ascetic, she became exceedingly
agitated. The fair lady, however, repaired to that Rishi of great energy
and great wrath. Pale and trembling, Sarasvati, with joined hands
appeared before that foremost of sages. Indeed, the lady was much
afflicted with grief, even like a woman who has lost her mighty lord. And
she said unto that best of sages, 'Tell me what is there that I shall do
for thee.' Filled with rage, the ascetic said unto her, 'Bring hither
Vasishtha without delay, so that I may slay him.' Hearing these words the
river became agitated. With joined hands the lotus-eyed lady began to
tremble exceedingly in fear like a creeper shaken by the wind. Beholding
the great river in that plight, the ascetic said unto her, 'Without any
scruple, bring Vasishtha unto my presence!' Hearing these words of his,
and knowing the evil he intended to do, and acquainted also with the
prowess of Vasishtha that was unrivalled on earth, she repaired to
Vasishtha and informed him of what the intelligent Vishvamitra had said
unto her. Fearing the curse of both, she trembled repeatedly. Indeed, her
heart was on the grievous curse (that either of them might pronounce on
her). She stood in terror of both. Seeing her pale and plunged in
anxiety, the righteous-souled Vasishtha, that foremost of men, O king,
said these words unto her.

"Vasishtha said, 'O foremost of rivers, save thyself! O thou of rapid
current, bear me away, otherwise Vishvamitra will curse thee. Do not feel
any scruple.' Hearing these words of that compassionate Rishi, the river
began to think, O Kauravya, as to what course would be best for her to
follow. Even these were the thoughts that arose in her mind: 'Vasishtha
showeth great compassion for me. It is proper for me that I should serve
him.' Beholding then that best of Rishis, (Vasishtha) engaged in silent
recitation (of mantras) on her bank, and seeing Kusika's son
(Vishvamitra) also engaged in homa, Sarasvati thought, 'Even this is my
opportunity.' Then that foremost of rivers, by her current, washed away
one of her banks. In washing away that bank, she bore Vasishtha away.
While being borne away, O king, Vasishtha praised the river in these
words: 'From the Grandsire's (manasa) lake thou hast taken thy rise, O
Sarasvati! This whole universe is filled with thy excellent waters!
Wending through the firmament, O goddess, thou impartest thy waters to
the clouds! All the waters are thee! Through thee we exercise our
thinking faculties! Thou art Pushti and Dyuti, Kirti, and Siddhi and Uma!
Thou art Speech, and thou art Svaha! This whole universe is dependent on
thee! It is thou that dwellest in all creatures, in four forms!' Thus
praised by that great Rishi, Sarasvati, O king, speedily bore that
Brahmana towards the asylum of Vishvamitra and repeatedly represented
unto the latter the arrival of the former. Beholding Vasishtha thus
brought before him by Sarasvati, Vishvamitra, filled with rage, began to
look for a weapon wherewith to slay that brahmana. Seeing him filled with
wrath, the river from fear of (witnessing and aiding in) a brahmana's
slaughter, quickly bore Vasishtha away to her eastern bank once more. She
thus obeyed the words of both, although she deceived the son of Gadhi by
her act. Seeing that best of Rishis, Vasishtha, borne away, the
vindictive Vishvamitra, filled with wrath, addressed Sarasvati. saying,
'Since, O foremost of rivers, thou hast gone away, having deceived me,
let thy current be changed into blood that is acceptable to Rakshasas.'
Then, cursed by the intelligent Vishvamitra, Sarasvati flowed for a whole
year, bearing blood mixed with water. The gods, the Gandharvas, and the
Apsaras, beholding the Sarasvati reduced to that plight, became filled
with great sorrow. For this reason, O king, the tirtha came to be called
Vasishthapravaha on earth. The foremost of rivers, however, once more got
back her own proper condition."



43

Vaishampayana said, "Cursed by the intelligent Vishvamitra in anger,
Sarasvati, in that auspicious and best of tirthas, flowed, bearing blood
in her current. Then, O king, many Rakshasas came, O Bharata, and lived
happily there, drinking the blood that flowed. Exceedingly gratified with
that blood, cheerfully and without anxiety of any kind, they danced and
laughed there like persons that have (by merit) attained to heaven. After
some time had passed away, some Rishis, possessed of wealth of
asceticism, came to the Sarasvati, O king, on a sojourn to her tirthas.
Those foremost of Munis, having bathed in all the tirthas and obtained
great happiness, became desirous of acquiring more merit. Those learned
persons at last came, O king, to that tirtha where the Sarasvati ran a
bloody current. Those highly blessed ones, arriving at that frightful
tirtha, saw the water of the Sarasvati mixed with blood and that
innumerable Rakshasas, O monarch, were drinking it. Beholding those
Rakshasas, O king, those ascetics of rigid vows made great endeavours for
rescuing the Sarasvati from that plight. Those blessed ones of high vows,
arrived there, invoked that foremost of rivers and said these words unto
her, 'Tell us the reason, O auspicious lady, why this lake in thee hath
been afflicted with such distress Hearing it, we shall endeavour (to
restore it to its proper condition).' Thus questioned, Sarasvati,
trembling as she spoke, informed them of everything that had occurred.
Seeing her afflicted with woe, those ascetics said, 'We have heard the
reason. We have heard of thy curse, O sinless lady! All of us shall exert
ourselves!' Having said these words unto that foremost of rivers, they
then consulted with one another thus, 'All of us shall emancipate
Sarasvati from her curse.' Then all those Brahmanas, O king, worshipping
Mahadeva, that lord of the universe and protector of all creatures, with
penance and vows and fasts and diverse kinds of abstinences and painful
observances, emancipated that foremost of rivers, the divine Sarasvati.
Beholding the water of Sarasvati purified by those Munis, the Rakshasas
(that had taken up their abode there), afflicted with hunger, sought the
protection of those Munis themselves. Afflicted with hunger, the
Rakshasas, with joined hands, repeatedly said unto those ascetics filled
with compassion, these words, 'All of us are hungry! We have swerved from
eternal virtue! That we are sinful in behaviour is not of our free will!
Through the absence of your, grace and through our own evil acts, as also
through the sexual sins of our women, our demerits increase and we have
become Brahma-Rakshasas! So amongst Vaisyas and Sudras, and Kshatriyas,
those that hate and injure Brahmanas became Rakshasas. Ye best of
Brahmanas, make arrangements then for our relief! Ye are competent to
relieve all the worlds!' Hearing these words of theirs, those ascetics
praised the great river. For the rescue of those Rakshasas, with rapt
minds those ascetics said, 'The food over which one sneezed, that in
which there are worms and insects, that which may be mixed with any
leavings of dishes, that which is mixed with hair, that which is mixed
with tears, that which is trodden upon shall form the portion of these
Rakshasas! The learned man, knowing all this, shall carefully avoid these
kinds of food. He that shall take such food shall be regarded as eating
the food of Rakshasas!' Having purified the tirtha in this way, those
ascetics thus solicited that river for the relief of those Rakshasas.
Understanding the views of those great Rishis, that foremost of rivers
caused her body, O bull among men, to assume a new shape called Aruna.
Bathing in that new river (a branch of the Sarasvati) the Rakshasas cast
off their bodies and went to heaven. Ascertaining all this, the chief of
the celestials, (Indra of a hundred sacrifices), bathed in that foremost
of tirthas and became cleansed of a grievous sin."

Janamejaya said, "For what reason was Indra tainted with the sin of
Brahmanicide? How also did he become cleansed by bathing in that tirtha?"

Vaishampayana said, "Listen to that history, O ruler of men! Hear of
those occurrences as they happened! Hear how Vasava, in days of yore,
broke his treaty with Namuchi! The Asura Namuchi, from fear of Vasava,
had entered a ray of the Sun. Indra then made friends with Namuchi and
entered into a covenant with him, saying, 'O foremost of Asuras, I shall
not slay thee, O friend, with anything that is wet or with anything that
is dry! I shall not slay thee in the night or in the day! I swear this to
thee by truth. Having made this covenant, the lord Indra one day beheld a
fog. He then, O king, cut off Namuchi's head, using the foam of water (as
his weapon). The severed head of Namuchi thereupon pursued Indra from
behind, saying unto him from a near point these words, 'O slayer of a
friend, O wretch!' Urged on incessantly by that head, Indra repaired to
the Grandsire and informed him, in grief, of what had occurred. The
Supreme Lord of the universe said unto him, 'Performing a sacrifice,
bathe with due rites, O chief of the celestials, in Aruna, that tirtha
which saveth from the fear of sin! The water of that river, O Shakra,
hath been made sacred by the Munis! Formerly the presence of that river
at its site was concealed. The divine Sarasvati repaired to the Aruna,
and flooded it with her waters. This confluence of Sarasvati and Aruna is
highly sacred! Thither, O chief of the celestials, perform a sacrifice!
Give away gifts in profusion! Performing thy ablutions there, thou shall
be freed from thy sin.' Thus addressed, Shakra, at these words of Brahma,
O Janamejaya, performed in that abode of Sarasvati diverse sacrifices.
Giving away many gifts and bathing in that tirtha, he of a hundred
sacrifices, the piercer of Vala, duly performed certain sacrifices and
then plunged in the Aruna. He became freed from the sin arising out of
the slaughter of a Brahmana. The lord of heaven then returned to heaven
with a joyful heart. The head of Namuchi also fell into that stream, O
Bharata, and the Asura obtained many eternal regions, O best of kings,
that granted every wish."

Vaishampayana continued, "The high-souled Baladeva having bathed in that
tirtha and given away many kinds of gifts, obtained great merit. Of
righteous deeds, he then proceeded to the great tirtha of Soma. There, in
days of yore, Soma himself, O king of kings, had performed the Rajasuya
sacrifice. The high-souled Atri, that foremost of Brahmanas, gifted with
great intelligence became the Hotri in that grand sacrifice. Upon the
conclusion of that sacrifice, a great battle took place between the gods
(on the one side) and the Danavas, the Daityas, and the Rakshasas (on the
other). That fierce battle is known after the name of (the Asura) Taraka.
In that battle Skanda slew Taraka. There, on that occasion, Mahasena
(Skanda), that destroyer of Daityas, obtained the command of the
celestial forces. In that tirtha is a gigantic Aswattha tree. Under its
shade, Kartikeya, otherwise called Kumara, always resides in person."



44

Janamejaya said, "Thou hast described the merits of the Sarasvati, O best
of Brahmanas! It behoveth thee, O regenerate one, to describe to me the
investiture of Kumara (by the gods). Great is the curiosity I feel. Tell
me everything, therefore, about the time when and the place where and the
manner in which the adorable and puissant lord Skanda was invested (with
the command of the celestial forces). Tell me also, O foremost of
speakers, who they were that invested him and who performed the actual
rites, and how the celestial generalissimo made a great carnage of the
Daityas!"

Vaishampayana said, "This curiosity that thou feelest is worthy of thy
birth in Kuru's race. The words that I shall speak, will, O Janamejaya,
be conducive to thy pleasure. I shall narrate to thee the story of the
investiture of Kumara and the prowess of that high-souled one, since, O
ruler of men thou wishest to hear it! In days of yore the vital seed of
Maheshvara coming out, fell into a blazing fire. The consumer of
everything, the adorable Agni, could not burn that indestructible seed.
On the other hand, the bearer of sacrificial libations, in consequence of
that seed, became possessed of great energy and splendour. He could not
bear within himself that, seed of mighty energy. At the command of
Brahman, the lord Agni, approaching (the river) Ganga, threw into her
that divine seed possessed of the effulgence of the Sun. Ganga also,
unable to hold it, cast it on the beautiful breast of Himavat that is
worshipped by the celestials. Thereupon Agni's son began to grow there,
overwhelming all the worlds by his energy. Meanwhile (the six) Krittikas
beheld that child of fiery splendour. Seeing that puissant lord, that
high-souled son of Agni, lying on a clump of heath, all the six
Krittikas, who were desirous of a son, cried aloud, saying, "This child
is mine, this child is mine!" Understanding the state of mind of those
six mothers, the adorable lord Skanda sucked the breasts of all having
assumed six mouths. Beholding that puissance of the child, the Krittikas,
those goddesses of beautiful forms, became filled with wonder. And since
the adorable child had been cast by the river Ganga upon the summit of
Himavat, that mountain looked beautiful, having, O delighter of the
Kurus, been transformed into gold! With that growing child the whole
Earth became beautiful, and it was for this reason that mountains (from
that time) came to be producers of gold. Possessed of great energy, the
child came to be called by the name of Kartikeya. At first he had been
called by the name of Gangeya. He became possessed of high ascetic
powers. Endued with self-restraint and asceticism and great energy, the
child grew up, O monarch, into a person of highly agreeable features like
Soma himself. Possessed of great beauty, the child lay on that excellent
and golden clump of heath, adored and praised by Gandharvas and ascetics.
Celestial girls, by thousands, conversant with celestial music and dance,
and of very beautiful features, praised him and danced before him. The
foremost of all rivers, Ganga, waited upon that god. The Earth also,
assuming great beauty, held the child (on her lap). The celestial priest
Brihaspati performed the usual rites after birth, in respect of that
child. The Vedas assuming a four-fold form, approached the child with
joined hands. The Science of arms, with its four divisions, and all the
weapons as also all kinds of arrows, came to him. One day, the child, of
great energy, saw that god of gods, the lord of Uma, seated with the
daughter of Himavat, amid a swarm of ghostly creatures. Those ghostly
creatures, of emaciated bodies, were of wonderful features. They were
ugly and of ugly features, and wore awkward ornaments and marks. Their
faces were like those of tigers and lions and bears and cats and makaras.
Others were of faces like those of scorpions; others of faces like those
of elephants and camels and owls. And some had faces like those of
vultures and jackals. And some there were that had faces like those of
cranes and pigeons and Kurus. And many amongst them had bodies like those
of dogs and porcupines and iguanas and goats and sheep and cows. And some
resembled mountains and some oceans, and some stood with uplifted discs
and maces for their weapons. And some looked like masses of antimony and
some like white mountains. The seven Matris also were present there, O
monarch, and the Sadhyas, the Viswedevas, the Maruts, the Vasus, the
Rudras, the Adityas, the Siddhas, the Danavas, the birds, the self-born
and adorable Brahman with his sons, and Vishnu, and Shakra, all went
thither for beholding that child of unfading glory. And many of the
foremost of celestials and Gandharvas, headed by Narada and many
celestial Rishis and Siddhas headed by Brihaspati, and the fathers of the
universe, those foremost ones, they that are regarded as gods of the
gods, and the Yamas and the Dharmas, all went there. Endued with great
strength, the child possessed of great ascetic power, proceeded to the
presence of that Lord of the gods, (Mahadeva), armed with trident and
Pinaka. Seeing the child coming, the thought entered the mind of Siva, as
it did that of Himavat's daughter and that of Ganga and of Agni, as to
whom amongst the four the child would first approach for honouring him or
her. Each of them thought, 'He will come to me!' Understanding that this
was the expectation cherished by each of those four, he had recourse to
his Yoga powers and assumed at the same time four different forms. Indeed
the adorable and puissant lord assumed those four forms in an instant.
The three forms that stood behind were Sakha and Visakha and Naigameya.
The adorable and puissant one, having divided his self into four forms,
(proceeded towards the four that sat expecting him). The form called
Skanda of wonderful appearance proceeded to the spot where Rudra was
sitting. Visakha went to the spot where the divine daughter of Himavat
was. The adorable Sakha, which is Kartikeya's Vayu form proceeded towards
Agni. Naigameya, that child of fiery splendour, proceeded to the presence
of Ganga. All those forms, of similar appearance, were endued with great
effulgence. The four forms proceeded calmly to the four gods and
goddesses (already mentioned). All this seemed exceedingly wonderful. The
gods, the Danavas, and the Rakshasas, made a loud noise at sight of that
exceedingly wonderful incident making the very hair to stand on end. Then
Rudra and the goddess Uma and Agni, and Ganga, all bowed unto the
Grandsire, that Lord of the Universe. Having duly bowed unto him, O bull
among kings, they said these words, O monarch, from desire of doing good
unto Kartikeya. 'It behoveth thee, O Lord of the gods, to grant to this
youth, for the sake of our happiness, some kind of sovereignty that may
be suitable to him and that he may desire. At this, the adorable
Grandsire of all the worlds, possessed of great intelligence, began to
think within his mind as to what he should bestow upon that youth. He had
formerly given away unto the formless ones (gods) all kinds of wealth
over which the high-souled celestials, the Gandharvas, the Rakshasas,
ghosts, Yakshas, birds, and snakes have dominion. Brahma, therefore,
regarded that youth to be fully entitled to that dominion (which had been
bestowed upon the gods). Having reflected for a moment, the Grandsire,
ever mindful of the welfare of the gods, bestowed upon him the status of
a generalissimo among all creatures, O Bharata! And the Grandsire further
ordered all those gods that were regarded as the chief of the celestials
and other formless beings to wait upon him. Then the gods headed by
Brahman, taking that youth with them, together came to Himavat. The spot
they selected was the bank of the sacred and divine Sarasvati, that
foremost of rivers, taking her rise from Himavat, that Sarasvati which,
at Samanta-panchaka, is celebrated over the three worlds. There, on the
sacred bank, possessing every merit, of the Sarasvati, the gods and the
Gandharvas took their seats with hearts well-pleased in consequence of
the gratification of all their desires."



45

Vaishampayana said, "Collecting all articles as laid down in the
scriptures for the ceremony of investiture, Brihaspati duly poured
libations on the blazing fire. Himavat gave a seat which was adorned with
many costly gems. Kartikeya was made to sit on that auspicious and best
of seats decked with excellent gems. The gods brought thither all kinds
of auspicious articles, with due rites and mantras, that were necessary
for a ceremony of the kind. The diverse gods--Indra and Vishnu, both of
great energy, and Surya and Candramas, and Dhatri, and Vidhatri, and
Vayu, and Agni, and Pushan, and Bhaga, and Aryaman, and Ansa, and
Vivaswat, and Rudra of great intelligence, and Mitra, and the (eleven)
Rudras, the (eight) Vasus, the (twelve) Adityas, the (twin) Ashvinis, the
Viswedevas, the Maruts, the Saddhyas, the Pitris, the Gandharvas, the
Apsaras, the Yakshas, the Rakshasas, the Pannagas, innumerable celestial
Rishis, the Vaikhanasas, the Valakhilyas, those others (among Rishis)
that subsist only on air and those that subsist on the rays of the Sun,
the descendants of Bhrigu and Angiras, many high-souled Yatis, all the
Vidyadharas, all those that were crowned with ascetic success, the
Grandsire, Pulastya, Pulaha of great ascetic merits, Angiras, Kasyapa,
Atri, Marichi, Bhrigu, Kratu, Hara, Prachetas, Manu, Daksha, the Seasons,
the Planets, and all the luminaries; O monarch, all the rivers in their
embodied forms, the eternal Vedas, the Seas, the diverse tirthas, the
Earth, the Sky, the Cardinal and Subsidiary points of the compass, and
all the Trees, O king, Aditi the mother of the gods, Hri, Sri, Swaha,
Sarasvati, Uma, Sachi, Sinivali, Anumati, Kuhu, the Day of the new moon,
the Day of the full Moon, the wives of the denizens of heaven, Himavat,
Vindhya, Meru of many summits, Airavat with all his followers, the
Divisions of time called Kala, Kashtha, Fortnight, the Seasons, Night,
and Day, O king, the prince of steeds, Ucchaisravas, Vasuki the king of
the Snakes, Aruna, Garuda, the Trees, the deciduous herbs, and the
adorable god Dharma--all came there together. And there came also Kala,
Yama, Mrityu, and the followers of Yama. From fear of swelling the list I
do not mention the diverse other gods that came there. All of them came
to that ceremony for investing Kartikeya with the status of
generalissimo. All the denizens of heaven, O king, brought there
everything necessary for the ceremony and every auspicious article.
Filled with joy, the denizens of heaven made that high-souled youth, that
terror of the Asuras, the generalissimo of the celestial forces, after
pouring upon his head the sacred and excellent water of the Sarasvati
from golden jars that contained other sacred articles needed for the
purpose. The Grandsire of the worlds, Brahman, and Kasyapa of great
energy, and the others (mentioned and) not mentioned, all poured water
upon Skanda even as, O monarch, the gods had poured water on the head of
Varuna, the lord of waters, for investing him with dominion. The lord
Brahman then, with a gratified heart, gave unto Skanda four companions,
possessed of great might, endued with speed like that of the wind,
crowned with ascetic success, and gifted with energy which they could
increase at will. They were named Nandisena and Lohitaksha and
Ghantakarna and Kumudamalin. The lord Sthanu, O monarch, gave unto Skanda
a companion possessed of great impetuosity, capable of producing a
hundred illusions, and endued with might and energy that he could enhance
at will. And he was the great destroyer of Asuras. In the great battle
between the gods and the Asuras, this companion that Sthanu gave, filled
with wrath, slew, with his hands alone, fourteen millions of Daityas of
fierce deeds. The gods then made over to Skanda the celestial host,
invincible, abounding with celestial troops, capable of destroying the
enemies of the gods, and of forms like that of Vishnu. The gods then,
with Vasava at their head, and the Gandharvas, the Yakshas, the
Rakshasas, the Munis, and the Pitris, all shouted, 'Victory (to Skanda)!'
Then Yama gave him two companions, both of whom resembled Death, Unmatha
and Pramatha, possessed of great energy and great splendour. Endued with
great prowess, Surya, with a gratified heart, gave unto Kartikeya two of
his followers named Subhraja and Bhaswara. Soma also gave him two
companions, Mani and Sumani, both of whom looked like summits of the
Kailasa mountain and always used white garlands and white unguents. Agni
gave unto him two heroic companions, grinders of hostile armies, who were
named Jwalajihbha and Jyoti. Ansa gave unto Skanda of great intelligence
five companions, Parigha, and Vata, and Bhima of terrible strength, and
Dahati and Dahana, both of whom were exceedingly fierce and possessed of
great energy. Vasava that slayer of hostile heroes, gave unto Agni's son
two companions, Utkrosa and Panchaka, who were armed respectively with
thunder-bolt and club. These had in battle slain innumerable enemies of
Shakra. The illustrious Vishnu gave unto Skanda three companions, Chakra
and Vikrama and Sankrama of great might. The Ashvinis, O bull of
Bharata's race, with gratified hearts, gave unto Skanda two companions
Vardhana and Nandana, who had mastered all the sciences. The illustrious
Dhatri gave unto that high-souled one five companions, Kunda, Kusuma,
Kumuda, Damvara and Adamvara. Tvashtri gave unto Skanda two companions
named Chakra and Anuchakra, both of whom were endued with great strength.
The lord Mitra gave unto the high-souled Kumara two illustrious
companions named Suvrata and Satyasandha, both of whom were endued with
great learning and ascetic merit, possessed of agreeable features,
capable of granting boons and celebrated over the three worlds. Vidhatri
gave unto Kartikeya two companions of great celebrity, the high-souled
Suprabha and Subhakarman. Pushan gave him, O Bharata, two companions,
Panitraka and Kalika, both endued with great powers of illusion. Vayu
gave him, O best of the Bharatas, two companions, Vala and Ativala,
endued with great might and very large mouths. Varuna, firmly adhering to
truth, gave him Ghasa and Atighasa of great might and possessed of mouths
like those of whales. Himavat gave unto Agni's son two companions, O
King, Suvarchas and Ativarchas. Meru, O Bharata, gave him two companions
named Kanchana and Meghamalin. Manu also gave unto Agni's son two others
endued with great strength and prowess, Sthira and Atisthira. Vindhya
gave unto Agni's son two companions named Uschrita and Agnisringa both of
whom fought with large stones. Ocean gave him two mighty companions named
Sangraha and Vigraha, both armed with maces. Parvati of beautiful
features gave unto Agni's son Unmada and Pushpadanta and Sankukarna.
Vasuki, the king of the snakes, O tiger among men, gave unto the son of
Agni two snakes named Jaya and Mahajaya. Similarly the Saddhyas, the
Rudras, the Vasus, the Pitris, the Seas, the Rivers, and the Mountains,
all endued with great might, gave commanders of forces, armed with lances
and battle-axes and decked with diverse kinds of ornaments. Listen now to
the names of those other combatants armed with diverse weapons and clad
in diverse kinds of robes and ornaments, that Skanda procured. They were
Sankukarna, Nilkumbha, Padmai, Kumud, Ananta, Dwadasabhuja, Krishna,
Upakrishnaka, Ghranasravas, Kapiskandha, Kanchanaksha, Jalandhama,
Akshasantarjana, Kunadika, Tamobhrakrit, Ekaksha, Dwadasaksha, Ekajata,
Sahasravahu, Vikata, Vyaghraksha, Kshitikampana, Punyanaman, Sunaman,
Suvaktra, Priyadarsana, Parisruta, Kokonada, Priyamalyanulepana, Ajodara,
Gajasiras, Skandhaksha, Satalochana, Jwalajibha, Karala, Sitakesa, Jati,
Hari, Krishnakesa, Jatadhara, Chaturdanshtra, Ashtajihva, Meghananda,
Prithusravas, Vidyutaksha, Dhanurvaktra, Jathara, Marutasana, Udaraksha,
Rathaksha, Vajranabha, Vasurprabha, Samudravega, Sailakampin, Vrisha,
Meshapravaha, Nanda, Upadanka, Dhumra, Sweta, Kalinga, Siddhartha,
Varada, Priyaka, Nanda, Gonanda, Ananda, Pramoda, Swastika, Dhruvaka,
Kshemavaha, Subala, Siddhapatra, Govraja, Kanakapida, Gayana, Hasana,
Vana, Khadga, Vaitali, Atitali, Kathaka, Vatika, Hansaja,
Pakshadigdhanga, Samudronmadana, Ranotkata, Prashasa, Swetasiddha,
Nandaka, Kalakantha, Prabhasa, Kumbhandaka, Kalakaksha, Sita,
Bhutalonmathana, Yajnavaha, Pravaha, Devajali, Somapa, Majjala, Kratha
Tuhara Chitradeva, Madhura, Suprasada, Kiritin, Vatsala, Madhuvarna,
Kalasodara, Dharmada, Manma, Thakara, Suchivaktra, Swetavaktra, Suvaktra,
Charuvaktra, Pandura, Dandavahu, Suvahu, Rajas, Kokilaka, Achala,
Kanakaksha, Valakarakshaka, Sancharaka, Kokanada, Gridhrapatra, Jamvuka,
Lohajvaktra, Javana, Kumbhavaktra, Kumbhaka, Mundagriva, Krishnaujas,
Hansavaktra, Candrabha, Panikurchas, Samvuka, Panchavaktra, Sikshaka,
Chasavaktra, Jamvuka, Kharvaktra, and Kunchaka. Besides these, many other
high-souled and mighty companions, devoted to ascetic austerities and
regardful of Brahmanas, were given unto him by the Grandsire. Some of
them were in youth; some were old and some, O Janamejaya, were very young
in years. Thousands upon thousands of such came to Kartikeya. They were
possessed of diverse kinds of faces. Listen to me, O Janamejaya, as I
describe them! Some had faces like those of tortoises, and some like
those of cocks. The faces of some were very long, O Bharata. Some, again,
had faces like those of dogs, and wolves, and hares, and owls, and asses,
and camels, and hogs. Some had human faces and some had faces like those
of sheep, and jackals. Some were terrible and had faces like those of
makaras and porpoises. Some had faces like those of cats and some like
those of biting flies; and the faces of some were very long. Some had
faces like those of the mongoose, the owl, and the crow. Some had faces
like those of mice and peacocks and fishes and goats and sheep and
buffaloes. The faces of some resembled those of bears and tigers and
leopards and lions. Some had faces like those of elephants and
crocodiles. The faces of some resembled those of Garuda and the
rhinoceros and the wolf. Some had faces like those of cows and mules and
camels and cats. Possessed of large stomachs and large legs and limbs,
some had eyes like stars. The faces of some resembled those of pigeons
and bulls. Other had faces like those of kokilas and hawks and tittiras
and lizards. Some were clad in white robes. Some had faces like those of
snakes. The faces of some resembled those of porcupines. Indeed, some had
frightful and some very agreeable faces; some had snakes for their
clothes. The faces as also the noses of some resembled those of cows.
Some had large limbs protruding stomachs but other limbs very lean; some
had large limbs but lean stomachs. The necks of some were very short and
the ears of some were very large. Some had diverse kinds of snakes for
their ornaments. Some were clad in skins of large elephants, and some in
black deer-skins. The mouths of some were on their shoulders. Some had
mouths on their stomachs, some on their backs, some on their cheeks, some
on their calves, and some on their flanks, and the mouths of many were
placed on other parts of their bodies. The faces of many amongst those
leaders of troops were like those of insects and worms. The mouths of
many amongst them were like those of diverse beasts of prey. Some had
many arms and some many heads. The arms of some resembled trees, and the
heads of some were on their loins. The faces of some were tapering like
the bodies of snakes. Many amongst them had their abodes on diverse kinds
of plants and herbs. Some were clad in rags, some in diverse kinds of
bones, some were diversely clad, and some were adorned in diverse kinds
of garlands and diverse kinds of unguents. Dressed diversely, some had
skins for their robes. Some had head-gears; the brows of some were
furrowed into lines; the necks of some bore marks like those on
conchshells, some were possessed of great effulgence. Some had diadems,
some had five tufts of hair on their heads, and the hair of some was very
hard. Some had two tufts, some three, and some seven. Some had feathers
on their heads, some had crowns, some had heads that were perfectly bald,
and some had matted locks. Some were adorned with beautiful garlands, and
the faces of some were very hairy. Battle was the one thing in which they
took great delight, and all of them were invincible by even the foremost
ones amongst the gods. Many amongst them were clad in diverse kinds of
celestial robes. All were fond of battle. Some were of dark complexion,
and the faces of some had no flesh on them. Some had very long backs, and
some had no stomachs. The backs of some were very large while those of
some were very short. Some had long stomachs and the limbs of some were
long. The arms of some were long while those of some were short. Some
were dwarfs of short limbs. Some were hunch-backed. Some had short hips.
The cars and heads of some were like those of elephants. Some had noses
like those of tortoises, some like those of wolves. Some had long lips,
some had long hips, and some were frightful, having their faces
downwards. Some had very large teeth, some had very short teeth, and some
had only four teeth. Thousands among them, O king, were exceedingly
terrible, looking like infuriated elephants of gigantic size. Some were
of symmetrical limbs, possessed of great splendour, and adorned with
ornaments. Some had yellow eyes, some had ears like arrows, some had
noses like gavials. O Bharata! Some had broad teeth, some had broad lips,
and some had green hair. Possessed of diverse kinds of feet and lips and
teeth, they had diverse kinds of arms and heads. Clad in diverse kinds of
skins, they spoke diverse kinds of languages, O Bharata! Skilled in all
provincial dialects, those puissant ones conversed with one another.
Those mighty companions, filled with joy, gambolled there, cutting capers
(around Kartikeya). Some were long-necked, some longnailed, some
long-legged. Some amongst them were large-headed and some large-armed.
The eyes of some were yellow. The throats of some were blue, and the ears
of some were long, O Bharata. The stomachs of some were like masses of
antimony. The eyes of some were white, the necks of some were red, and
some had eyes of a tawny hue. Many were dark in colour and many, O king,
were of diverse colours, O Bharata. Many had ornaments on their persons
that looked like yak-tails. Some bore white streaks on their bodies, and
some bore red streaks. Some were of diversified colours and some had
golden complexions, and some were endued with splendours like those of
the peacock. I shall describe to thee the weapons that were taken by
those that came last to Kartikeya. Listen to me. Some had noses on their
uplifted arms. Their faces were like those of tigers and asses. Their
eyes were on their backs, their throats were blue, and their arms
resembled spiked clubs. Some were armed with Sataghnis and discs, and
some had heavy and short clubs. Some had swords and mallets and some were
armed with bludgeons, O Bharata. Some, possessed of gigantic sizes and
great strength, were armed with lances and scimitars. Some were armed
with maces and Bhusundis and some had spears on their hands. Possessed of
high souls and great strength and endued with great speed and great
impetuosity, those mighty companions had diverse kinds of terrible
weapons in their arms. Beholding the installation of Kartikeya, those
beings of mighty energy, delighting in battle and wearing on their
persons rows of tinkling bells, danced around him in joy. These and many
other mighty companions, O king, came to the high-souled and illustrious
Kartikeya. Some belonged to the celestial regions, some to the aerial,
and some to the regions of the Earth. All of them were endued with speed
like that of the wind. Commanded by the gods, those brave and mighty ones
became the companions of Kartikeya. Thousands upon thousands, millions
upon millions, of such beings came there at the installation of the
high-souled Kartikeya and stood surrounding him."



46

Vaishampayana said, "Listen now to the large bands of the mothers, those
slayers of foes, O hero, that became the companions of Kumara, as I
mention their names. Listen, O Bharata, to the names of those illustrious
mothers. The mobile and immobile universe is pervaded by those auspicious
ones. They are Prabhavati, Vishalakshi, Palita, Gonasi, Shrimati, Bahula,
Bahuputrika, Apsujata, Gopali, Brihadambalika, Jayavati, Malatika,
Dhruvaratna, Bhayankari, Vasudama, Sudama, Vishoka, Nandini, Ekacuda,
Mahacuda, Cakranemi, Uttejani, Jayatsena, Kamalakshi, Shobhana,
Shatrunjaya, Shalabhi, Khari, Madhavi, Shubhavaktra, Tirthanemi,
Gitapriya, Kalyani, Kadrula, Amitashana, Meghasvana, Bhogavati, Subhru,
Kanakavati, Alatakshi, Viryavati, Vidyujjihva, Padmavati, Sunakshatra,
Kandara, Bahuyojana, Santanika, Kamala, Mahabala, Sudama, Bahudama,
Suprabha, Yashasvini, Nrityapriya, Shatolukhalamekhala, Shataghanta,
Shatananda, Bhagananda, Bhamini, Vapushmati, Candrashita, Bhadrakali,
Samkarika, Nishkutika, Bhrama, Catvaravasini, Sumangala, Svastimati,
Vriddhikama, Jayapriya, Dhanada, Suprasada, Bhavada, Jaleshvari, Edi,
Bhedi, Samedi, Vetalajanani, Kanduti, Kalika, Devamitra, Lambasi, Ketaki,
Citrasena, Bala, Kukkutika, Shankhanika, Jarjarika, Kundarika, Kokalika,
Kandara, Shatodari, Utkrathini, Jarena, Mahavega, Kankana, Manojava,
Kantakini, Praghasa, Putana, Khashaya, Curvyuti, Vama, Kroshanatha,
Taditprabha, Mandodari, Tunda, Kotara, Meghavasini, Subhaga, Lambini,
Lamba, Vasucuda, Vikatthani, Urdhvavenidhara, Pingakshi, Lohamekhala,
Prithuvaktra, Madhurika, Madhukumbha, Pakshalika, Manthanika, Jarayu,
Jarjaranana, Khyata, Dahadaha, Dhamadhama, Khandakhanda, Pushana,
Manikundala, Amogha, Lambapayodhara, Venuvinadhara, Pingakshi,
Lohamekhala, Shasholukamukhi, Krishna, Kharajangha, Mahajava,
Shishumaramukhi, Shveta, Lohitakshi, Vibhishana, Jatalika, Kamacari,
Dirghajihva, Balotkata, Kaledika, Vamanika, Mukuta, Lohitakshi, Mahakaya,
Haripindi, Ekakshara, Sukusuma, Krishnakarni, Kshurakarni, Catushkarni,
Karnapravarana, Catushpathaniketa, Gokarni, Mahishanana, Kharakarni,
Mahakarni, Bherisvanamahasvana, Shankhakumbhasvana, Bhangada, Gana,
Sugana, Bhiti, Kamada, Catushpatharata, Bhutirtha, Anyagocara, Pashuda,
Vittada, Sukhada, Mahayasha, Payoda, Gomahishada, Suvishana, Pratishtha,
Supratishtha, Rocamana, Surocana, Naukarni, Mukhakarni, Sasira, Stherika,
Ekacakra, Megharava, Meghamala, and Virocana.

These and many other mothers, O bull of Bharata's race, numbering by
thousands, of diverse forms, became the followers of Kartikeya. Their
nails were long, their teeth were large and their lips also, O Bharata,
were protruding. Of straight forms and sweet features, all of them,
endowed with youth, were decked with ornaments. Possessed of ascetic
merit, they were capable of assuming any form at will. Having not much
flesh on their limbs, they were of fair complexions and endued with
splendour like that of gold. Some amongst them were dark and looked like
clouds in hue and some were of the colour of smoke, O bull of Bharata's
race. And some were endued with the splendour of the morning sun and were
highly blessed. Possessed of long tresses, they were clad in robes of
white. The braids of some were tied upwards, and the eyes of some were
tawny, and some had girdles that were very long. Some had long stomachs,
some had long ears, and some had long breasts. Some had coppery eyes and
coppery complexion, and the eyes of some were green.

Capable of granting boons and of travelling at will, they were always
cheerful. Possessed of great strength, some amongst them partook of the
nature of Yama, some of Rudra, some of Soma, some of Kuvera, some of
Varuna, some of Indra, and some of Agni, O scorcher of foes. And some
partook of the nature of Vayu, some of Kumara, some of Brahma, O bull of
Bharata's race, and some of Vishnu and some of Surya, and some of Varaha.

Of charming and delightful features, they were beautiful like the asuras.
In voice they resembled the kokila and in prosperity they resembled the
Lord of Treasures. In battle, their energy resembled that of Shakra. In
splendour they resembled fire. In battle they always inspired their foes
with terror. Capable of assuming any form at will, in fleetness they
resembled the very wind. Of inconceivable might and energy, their prowess
also was inconceivable.

They have their abodes on trees and open spots and crossings of four
roads. They live also in caves and crematoriums, mountains and springs.
Adorned with diverse kinds of ornaments, they wear diverse kinds of
attire, and speak diverse languages. These and many other tribes (of the
mothers), all capable of inspiring foes with dread, followed the
high-souled Kartikeya at the command of the chief of the celestials.

The adorable chastiser of Paka, O tiger among kings, gave unto Guha
(Kartikeya) a dart for the destruction of the enemies of the gods. That
dart produces a loud whiz and is adorned with many large bells. Possessed
of great splendour, it seemed to blaze with light. And Indra also gave
him a banner effulgent as the morning sun. Shiva gave him a large army,
exceedingly fierce and armed with diverse kinds of weapons, and endued
with great energy begotten of ascetic penances. Invincible and possessing
all the qualities of a good army, that force was known by the name of
dhananjaya. It was protected by thirty 30,000 warriors each of whom was
possessed of might equal to that of Rudra himself. That force knew not
how to fly from battle. Vishnu gave him a triumphal garland that enhances
the might of the wearer. Uma gave him two pieces of cloth of effulgence
like that of the Sun. With great pleasure Ganga gave unto Kumara a
celestial water-pot, begotten of amrita, and Brihaspati gave him a sacred
stick. Garuda gave him his favourite son, a peacock of beautiful
feathers. Aruna gave him a cock of sharp talons. The royal Varuna gave
him a snake of great energy and might. The lord Brahma gave unto that god
devoted to Brahman a black deer-skin. And the Creator of all the worlds
also gave him victory in all battles.

Having obtained the command of the celestial forces, Skanda looked
resplendent like a blazing fire of bright flames. Accompanied by those
companions and the mothers, he proceeded for the destruction of the
daityas, gladdening all the foremost of the gods. The terrible host of
celestials, furnished with standards adorned with bells, and equipped
with drums and conchs and cymbals, and armed with weapons, and decked
with many banners, looked beautiful like the autumnal firmament
bespangled with planets and stars.

Then that vast assemblage of celestials and diverse kinds of creatures
began cheerfully to beat their drums and blow their conchs numbering
thousands. And they also played on their patahas and jharjharas and
krikacas and cow-horns and adambaras and gomukhas and dindimas of loud
sound. All the gods, with Vasava at their head, praised Kumara. The
celestials and the gandharvas sang and the apsaras danced.

Well-pleased (with these attentions) Skanda granted a boon unto all the
gods, saying, 'I shall slay all your foes,' then, that is, that desire to
slay you. Having obtained this boon from that best of gods, the
illustrious celestials regarded their foes to be already slain. After
Skanda had granted that boon, a loud sound arose from all those creatures
inspired with joy, filling the three worlds.

Accompanied by that vast host, Skanda then set out for the destruction of
the daityas and the protection of the denizens of heaven. Exertion, and
Victory, and Righteousness, and Success, and Prosperity, and Courage, and
the Scriptures (in their embodied forms) proceeded in the van of
Kartikeya's army, O king! With that terrible force, which was armed with
lances, mallets, blazing brands, maces, heavy clubs, arrows, darts and
spears, and which was decked with beautiful ornaments and armour, and
which uttered roars like those of a proud lion, the divine Guha set out.

Beholding him, all the daityas, rakshasas and danavas, anxious with fear,
fled away on all sides. Armed with diverse weapons, the celestials
pursued them. Seeing (the foe flying away), Skanda, endued with energy
and might, became inflamed with wrath. He repeatedly hurled his terrible
weapon, the dart (he had received from Agni). The energy that he then
displayed resembled a fire fed with libations of clarified butter. While
the dart was repeatedly hurled by Skanda of immeasurable energy, meteoric
flashes, O king, fell upon the Earth. Thunderbolts also, with tremendous
noise, fell upon the earth. Everything became as frightful O king, as it
becomes on the day of universal destruction. When that terrible dart was
once hurled by the son of Agni, millions of darts issued from it, O bull
of Bharata's race.

The puissant and adorable Skanda, filled with joy, at last slew Taraka,
the chief of the daityas, endued with great might and prowess, and
surrounded (in that battle) by a 100,000 heroic and mighty daityas. He
then, in that battle, slew Mahisha who was surrounded by eight padmas of
daityas. He next slew Tripada who was surrounded by a 1,000 ajutas of
daityas. The puissant Skanda then slew Hradodara, who was surrounded by
ten nikharvas of daityas, with all his followers armed with diverse
weapons. Filling the ten points of the compass, the followers of Kumara,
O king, made a loud noise while those daityas were being slain, and
danced and jumped and laughed in joy.

Thousands of daityas, O king, were burnt with the flames that issued from
Skanda's dart, while others breathed their last, terrified by the roars
of Skanda. The three worlds were frightened at the yawns of Skanda's
soldiers. The foes were consumed with flames produced by Skanda. Many
were slain by his roars alone. Some amongst the foes of the gods, struck
with banners, were slain. Some, frightened by the sounds of bells, fell
down on the surface of the Earth. Some, mangled with weapons, fell down,
deprived of life. In this way the heroic and mighty Kartikeya slew
innumerable foes of the gods possessed of great strength that came to
fight with him.

Then Bali's son Vana of great might, getting upon the Kraunca mountain,
battled with the celestial host. Possessed of great intelligence, the
great generalissimo Skanda rushed against that foe of the gods. From fear
of Kartikeya, he took shelter within the Kraunca mountain. Inflamed with
rage, the adorable Kartikeya then pierced that mountain with that dart
given him by Agni. The mountain was called Kraunca (crane) because of the
sound it always produced resembled the cry of a crane. That mountain was
variegated with shala trees. The apes and elephants on it were
affrighted. The birds that had their abode on it rose up and wheeled
around in the welkin. The snakes began to dart down its sides. It
resounded also with the cries of leopards and bears in large numbers that
ran hither and thither in fear. Other forests on it rang with the cries
of hundreds upon hundreds of animals. Sharabhas and lions suddenly ran
out. In consequence of all this that mountain, though it was reduced to a
very pitiable plight, still assumed a very beautiful aspect. The
vidyadharas dwelling on its summits soared into the air. The kinnaras
also became very anxious, distracted by the fear caused by the fall of
Skanda's dart. The daityas then, by hundreds and thousands, came out of
that blazing mountain, all clad in beautiful ornaments and garlands.

The followers of Kumara, prevailing over them in battle, slew them all.
The adorable Skanda, inflamed with rage, quickly slew the son of daitya
chief (Bali) along with his younger brother, even as Indra had slain
Vritra (in days before). The slayer of hostile heroes, Agni's son,
pierced with his dart the Kraunca mountain, dividing his own self
sometimes into many and sometimes uniting all his portions into one.
Repeatedly hurled from his hand, the dart repeatedly came back to him.
Even such was the might and glory of the adorable son of Agni. With
redoubled heroism, and energy and fame and success, the god pierced the
mountain and slew hundreds of daityas. The adorable god, having thus
slain the enemies of the celestials, was worshipped and honoured by the
latter and obtained great joy.

After the Kraunca mountain had been pierced and after the son of Canda
had been slain, drums were beaten, O king, and conchs were blown. The
celestial ladies rained floral showers in succession upon that divine
lord of yogis. Auspicious breezes began to blow, bearing celestial
perfumes. The gandharvas hymned his praises, as also great rishis always
engaged in the performance of sacrifices. Some speak of him as the
puissant son of the Grandsire, Sanat-kumara, the eldest of all the sons
of Brahma. Some speak of him as the son of Maheshvara, and some as that
of Agni. Some again describe him as the son of Uma or of the Krittikas or
of Ganga. Hundreds and thousands of people speak of that Lord of yogis of
blazing form and great might, as the son of one of those, or of either of
two of those, or of any one of four of those.

I have thus told thee, O king, everything about the installation of
Kartikeya. Listen now to the history of the sacredness of that foremost
of tirthas on the Sarasvati. That foremost of tirthas, O monarch, after
the enemies of the gods had been slain, became a second heaven. The
puissant son of Agni gave unto each of the foremost ones among the
celestials diverse kinds of dominion and affluence and at last the
sovereignty of the three worlds. Even thus, O monarch, was that adorable
exterminator of the daityas installed by the gods as their generalissimo.
That other tirtha, O bull of Bharata's race, where in days of yore Varuna
the lord of waters had been installed by the celestials, is known by the
name of Taijasa. Having bathed in that tirtha and adored Skanda, Rama
gave unto the brahmanas gold and clothes and ornaments and other things.
Passing one night there, that slayer of hostile heroes, Madhava, praising
that foremost of tirthas and touching its water, became cheerful and
happy. I have now told thee everything about which thou hadst enquired,
how the divine Skanda was installed by the assembled gods!"



47

Janamejaya said, "This history, O regenerate one, that I have heard from
thee is exceedingly wonderful, this narration, in detail, of the
installation, according to due rites, of Skanda. O thou possessed of
wealth of asceticism, I deem myself cleansed by having listened to this
account. My hair stands on end and my mind hath become cheerful. Having
heard the history of the installation of Kumara and the destruction of
the Daityas, great hath been my joy. I feel a curiosity, however, in
respect of another matter. How was the Lord of the waters installed by
the celestials in that tirtha in days of yore? O best of men, tell me
that, for thou art possessed of great wisdom and art skilled in
narration!"

Vaishampayana said, "Listen, O king, to this wonderful history of what
transpired truly in a former Kalpa! In days of yore, in the Krita age, O
king, all celestials, duly approaching Varuna, said unto him these words,
'As Shakra, the Lord of the celestials, always protects us from every
fear, similarly be thou the Lord of all the rivers! Thou always residest,
O god, in the Ocean, that home of makaras! This Ocean, the lord of
rivers, will then be under thy dominion! Thou shalt then wax and wane
with Soma!' (Thus addressed) Varuna answered them, saying, 'Let it be
so!' All the celestials then, assembling together, made Varuna having his
abode in the ocean the Lord of all the waters, according to the rites
laid down in the scriptures. Having installed Varuna as the Lord of all
aquatic creatures and worshipping him duly, the celestials returned to
their respective abodes. Installed by the celestials, the illustrious
Varuna began to duly protect seas and lakes and rivers and other
reservoirs of water as Shakra protects the gods. Bathing in that tirtha
also and giving away diverse kinds of gifts, Baladeva, the slayer of
Pralamva, possessed of great wisdom, then proceeded to Agnitirtha, that
spot where the eater of clarified butter, disappearing from the view,
became concealed within the entrails of the Sami wood. When the light of
all the worlds thus disappeared, O sinless one, the gods then repaired to
the Grandsire of the universe. And they said, 'The adorable Agni has
disappeared. We do not know the reason. Let not all creatures be
destroyed. Create fire, O puissant Lord!'"

Janamejaya said, "For what reason did Agni, the Creator of all the
worlds, disappear? How also was he discovered by the gods? Tell me all
this in detail."

Vaishampayana said, "Agni of great energy became very much frightened at
the curse of Bhrigu. Concealing himself within the entrails of the Sami
wood, that adorable god disappeared from the view. Upon the disappearance
of Agni, all the gods, with Vasava at their head, in great affliction,
searched for the missing god. Finding Agni then, they saw that god lying
within the entrails of the Sami wood. The celestials, O tiger among king,
with Brihaspati at their head, having succeeded in finding out the god,
became very glad with Vasava amongst them. They then returned to the
places they had come from. Agni also, from Bhrigu's curse, became an
eater of everything, as Bhrigu, that utterer of Brahma, had said. The
intelligent Balarama, having bathed there, then proceeded to Brahmayoni
where the adorable Grandsire of all the worlds had exercised his
functions of creations. In days of yore, the Lord Brahman, along with all
the gods, bathed in that tirtha, according to due rites for the
celestials. Bathing there and giving away diverse kinds of gifts,
Valadeva then proceeded to the tirtha called Kauvera where the puissant
Ailavila, having practised severe austerities, obtained, O king, the
Lordship over all treasures. While he dwelt there (engaged in
austerities), all kinds of wealth, and all the precious gems came to him
of their own accord. Baladeva having repaired to that tirtha and bathed
in its waters duly gave much wealth unto the Brahamanas. Rama beheld at
that spot the excellent woods of Kuvera. In days of yore, the high-souled
Kuvera, the chief of the Yakshas, having practised the severest
austerities there, obtained many boons. There were the lordship of all
treasures, the friendship of Rudra possessed of immeasurable energy, the
status of a god, the regency over a particular point of the compass (the
north), and a son named Nakakuvera. These the chief of the Yakshas
speedily obtained there, O thou of mighty arms! The Maruts, coming there,
installed him duly (in his sovereignty). He also obtained for a vehicle a
well-equipped and celestial car, fleet as thought, as also all the
affluence of a god. Bathing in that tirtha and giving away much wealth,
Vala using white unguents thence proceeded quickly to another tirtha.
Populous with all kinds of creatures, that tirtha is known by the name
Vadarapachana. There the fruits of every season are always to be found
and flowers and fruits of every kind are always abundant."



48

Vaishampayana said, "Rama (as already said) then proceeded to the tirtha
called Vadarapachana where dwelt many ascetics and Siddhas. There the
daughter of Bharadwaja, unrivalled on earth for beauty, named Sruvavati,
practised severe austerities. She was a maiden who led the life of a
Brahmacharini. That beautiful damsel, observing diverse kinds of vows,
practised the austerest of penances, moved by the desire of obtaining the
Lord of the celestials for her husband. Many years passed away, O
perpetuator of Kuru's race, during which that damsel continually observed
those diverse vows exceedingly difficult of being practised by women. The
adorable chastiser of Paka at last became gratified with her in
consequence of that conduct and those penances of hers and that high
regard she showed for him. The puissant Lord of the celestials then came
to that hermitage, having assumed the form of the high-souled and
regenerate Rishi Vasishtha. Beholding that foremost of ascetics,
Vasishtha, of the austerest penances, she worshipped him, O Bharata
according to the rites observed by ascetics. Conversant with vows, the
auspicious and sweet-speeched damsel addressed him, saying, 'O adorable
one, O tiger among ascetics, tell me thy commands, O lord! O thou of
excellent vows, I shall serve thee according to the measure of my might!
I will not, however, give thee my hand, in consequence of my regard for
Shakra! I am seeking to please Shakra, the lord of the three worlds, with
vows and rigid observances and ascetic penances!' Thus addressed by her,
the illustrious god, smiling as he cast his eyes on her, and knowing her
observances, addressed her sweetly, O Bharata, saying, 'Thou practisest
penances of the austerest kind! This is known to me, O thou of excellent
vows! That object also, cherished in thy heart, for the attainment of
which thou strivest, O auspicious one, shall, O thou of beautiful face,
be accomplished for thee! Everything is attainable by penances.
Everything rests on penances. All those regions of blessedness, O thou of
beautiful face, that belong to the gods can be obtained by penances.
Penances are the root of great happiness. Those men that cast off their
bodies after having practised austere penances, obtain the status of
gods, O auspicious one! Bear in mind these words of mine! Do thou now, O
blessed damsel, boil these five jujubes, O thou of excellent vows!'
Having said these words, the adorable slayer of Vala went away, taking
leave, to mentally recite certain mantras at an excellent tirtha not far
from that hermitage. That tirtha came to be known in the three worlds
after the name of Indra, O giver of honours! Indeed, it was for the
purpose of testing the damsel's devotion that the Lord of the celestials
acted in that way for obstructing the boiling of the jujubes. The damsel,
O king, having cleansed herself, began her task; restraining speech and
with attention fixed on it, she sat to her task without feeling any
fatigue. Even thus that damsel of high vows, O tiger among kings, began
to boil those jujubes. As she sat employed in her task, O bull among men,
day was about to wane, but yet those jujubes showed no signs of having
been softened. The fuel she had there was all consumed. Seeing the fire
about to die away owing to want of fuel, she began to burn her own limbs.
The beautiful maiden first thrust her feet into the fire. The sinless
damsel sat still while her feet began to be consumed. The faultless girl
did not at all mind her burning feet. Difficult of accomplishment, she
did it from desire of doing good to the Rishi (that had been her guest).
Her face did not at all change under that painful process, nor did she
feel any cheerlessness on that account. Having thrust her limbs into the
fire, she felt as much joy as if she had dipped them into cool water. The
words of the Rishi, 'Cook these jujubes well' were borne in her mind, O
Bharata! The auspicious damsel, bearing those words of the great Rishi in
her mind, began to cook those jujubes although the latter, O king, showed
no signs of softening. The adorable Agni himself consumed her feet. For
this, however, the maiden did not feel the slightest pain. Beholding this
act of hers, the Lord of the three worlds became highly satisfied. He
then showed himself in his own proper form to the damsel. The chief of
the celestials then addressed that maiden of very austere vows saying, 'I
am pleased at thy devotion, thy penances, and thy vows! The wish,
therefore, O auspicious one, that thou cherishest shall be accomplished!
Casting off thy body, O blessed one, thou shalt in heaven live with me!
This hermitage, again, shall become the foremost of tirthas in the world,
capable of cleansing from every sin, O thou of fair eye-brows, and shall
be known by the name of Vadarapachana. It shall be celebrated in the
three worlds and shall be praised by great Rishis. In this very tirtha, O
auspicious, sinless, and highly blessed one, the seven Rishis had, on one
occasion, left Arundhati, (the wife of one of them), when they went to
Himavat. Those highly blessed ones of very rigid vows, had gone there for
gathering fruits and roots for their sustenance. While they thus lived in
a forest of Himavat for procuring their sustenance, a drought occurred
extending for twelve years. Those ascetics, having made an asylum for
themselves, continued to live there. Meanwhile Arundhati devoted herself
to ascetic penances (at the spot where she had been left). Beholding
Arundhati devoted to the austerest of vows, the boon-giving and
three-eyed deity (Mahadeva) highly pleased, came there. The great
Mahadeva, assuming the form of a Brahmana, came to her and said, 'I
desire alms, O auspicious one!' The beautiful Arundhati said unto him,
'Our store of food hath been exhausted, O Brahmana! Do thou eat jujubes!'
Mahadeva replied, 'Cook these jujubes, O thou of excellent vows!' After
these words, she began to cook those jujubes for doing what was agreeable
to that Brahmana. Placing those jujubes on the fire, the celebrated
Arundhati listened to diverse excellent and charming and sacred
discourses (from the lips of Mahadeva). That twelve years' drought then
passed away (as if it were a single day). Without food, and employed in
cooking and listening to those auspicious discourses, that terrible
period passed away, as if it were a single day to her. Then the seven
Rishis, having procured fruits from the mountain, returned to that spot.
The adorable Mahadeva, highly pleased with Arundhati, said unto her,
'Approach, as formerly, these Rishis, O righteous one! I have been
gratified with thy penances and vows!' The adorable Hara then stood
confessed in his own form. Gratified, he spoke unto them about the noble
conduct of Arundhati (in these words) 'The ascetic merit, ye regenerate
ones, that this lady hath earned, is, I think, much greater than what ye
have earned on the breast of Himavat! The penances practised by this lady
have been exceedingly austere, for she passed twelve years in cooking,
herself fasting all the while!' The divine Mahadeva then, addressing
Arundhati, said unto her, 'Solicit thou the boon, O auspicious dame,
which is in thy heart!' Then that lady of large eyes that were of a
reddish hue addressed that god in the midst of the seven Rishis, saying,
'If, O divine one thou art gratified with me, then let this spot be an
excellent tirtha! Let it be known by the name of Vadarapachana and let it
be the favourite resort of Siddhas and celestial Rishis. So also, O god
of gods, let him who observes a fast here and resides for three nights
after having cleansed himself, obtain the fruit of a twelve years' fast!'
The god answered her, saying, 'Let it be so!' Praised by the seven
Rishis, the god then repaired to heaven. Indeed the Rishis had been
filled with wonder at the sight of the god and upon beholding the chaste
Arundhati herself unspent and still possessed of the hue of health and so
capable of bearing hunger and thirst. Even thus the pure-souled
Arundhati, in days of old, obtained the highest success, like thee, O
highly blessed lady, for my sake, O damsel of rigid vows! Thou, however,
O amiable maiden, hast practised severer penances! Gratified with thy
vows, I shall also grant thee this special boon, O auspicious one, a boon
that is superior to what was granted to Arundhati. Through the power of
the high-souled god who had granted that boon to Arundhati and through
the energy of thyself, O amiable one, I shall duly grant thee another
boon now, that the person who will reside in this tirtha for only one
night and bathe here with soul fixed (on meditation), will, after casting
off his body obtain many regions of blessedness that are difficult of
acquisition (by other means)! Having said these words unto the cleansed
Sruvavati, the thousand-eyed Shakra of great energy then went back to
heaven. After the wielder of the thunderbolt, O king, had departed, a
shower of celestial flowers of sweet fragrance fell there, O chief of
Bharata's race! Celestial kettle-drums also, of loud sound, were beaten
there. Auspicious and perfumed breezes also blew there, O monarch! The
auspicious Sruvavati then, casting off her body, became the spouse of
Indra. Obtaining the status through austere penances, she began to pass
her time, sporting with him for ever and ever."

Janamejaya said, "Who was the mother of Sruvavati, and how was that fair
damsel reared? I desire to hear this, O Brahmana, for the curiosity I
feel is great."

Vaishampayana said, "The vital seed of the regenerate and high-souled
Rishi Bharadwaja fell, upon beholding the large-eyed Apsara Ghritachi as
the latter was passing at one time. That foremost of ascetics thereupon
held it in his hand. It was then kept in a cup made of the leaves of a
tree. In that cup was born the girl Sruvavati. Having performed the usual
post-genital rites, the great ascetic Bharadwaja, endued with wealth of
penances, gave her a name. The name the righteous-souled Rishi gave her
in the presence of the gods and Rishis was Sruvavati. Keeping the girl in
his hermitage, Bharadwaja repaired to the forests of Himavat. That
foremost one among the Yadus, Baladeva of great dignity, having bathed in
that tirtha and given away much wealth unto many foremost of Brahmanas,
then proceeded, with soul well-fixed on meditation, to the tirtha of
Sakta."



49

Vaishampayana said, "The mighty chief of the Yadus, having proceeded to
Indra's tirtha, bathed there according to due rites and gave away wealth
and gems unto the Brahmanas. There the chief of the celestials had
performed a hundred horse sacrifices and given away enormous wealth unto
Brihaspati. Indeed, through the assistance of Brahmanas conversant with
the Vedas, Shakra performed all those sacrifices there, according to
rites ordained (in the scriptures). Those sacrifices were such that
everything in them was unstinted. Steeds of all kinds were brought there.
The gifts to Brahmanas were profuse. Having duly completed those hundred
sacrifices, O chief of the Bharatas, Shakra of great splendour came to be
called by the name of Satakratu. That auspicious and sacred tirtha,
capable of cleansing from every sin, thereupon came to be called after
his name as Indra-tirtha. Having duly bathed there, Baladeva worshipped
the Brahmanas with presents of excellent food and robes. He then
proceeded to that auspicious and foremost of tirthas called after the
name of Rama. The highly blessed Rama of Bhrigu's race, endued with great
ascetic merit, repeatedly subjugated the Earth and slew all the foremost
of Kshatriyas. (After achieving such feats) Rama performed in that tirtha
a Vajapeya sacrifice and a hundred horse sacrifices through the
assistance of his preceptor Kasyapa, that best of Munis. There, as
sacrificial fee, Rama gave unto his preceptor the whole earth with her
oceans. The great Rama, having duly bathed there, made presents unto the
Brahmanas, O Janamejaya, and worshipped them thus. Having made diverse
present consisting of diverse kinds of gems as also kine and elephants
and female slaves and sheep and goats, he then retired into the woods.
Having bathed in that sacred and foremost of tirthas that was the resort
of gods and regenerate Rishis, Baladeva duly worshipped the ascetics
there, and then proceeded to the tirtha called Yamuna. Endued with great
effulgence, Varuna, the highly blessed son of Aditi, had in days of yore
performed in that tirtha the Rajasuya sacrifice, O lord of Earth! Having
in battle subjugated both men and celestials and Gandharvas and
Rakshasas, Varuna, O king, that slayer of hostile heroes, performed his
grand sacrifice in that tirtha. Upon the commencement of that foremost of
sacrifices, a battle ensued between the gods and the Danavas inspiring
the three worlds with terror. After the completion of that foremost of
sacrifices, the Rajasuya (of Varuna), a terrible battle, O Janamejaya,
ensued amongst the Kshatriyas. The ever-liberal and puissant Baladeva
having worshipped the Rishis there, made many presents unto those that
desired them. Filled with joy and praised by the great Rishis, Baladeva,
that hero ever decked with garlands of wild flowers and possessed of eyes
like lotus leaves, then proceeded to the tirtha called Aditya. There, O
best of kings, the adorable Surya of great splendour, having performed a
sacrifice, obtained the sovereignty of all luminous bodies (in the
universe) and acquired also his great energy. There, in that tirtha
situated on the bank of that river, all the gods with Vasava at their
head, the Viswedevas, the Maruts, the Gandharvas, the Apsaras, the
Island-born (Vyasa), Suka, Krishna the slayer of Madhu, the Yakshas, the
Rakshasas, and the Pisachas, O king, and diverse others, numbering by
thousands, all crowned with ascetic success, always reside. Indeed in
that auspicious and sacred tirtha of the Sarasvati, Vishnu himself,
having in days of yore slain the Asuras, Madhu and Kaitabha, had, O chief
of the Bharatas, performed his ablutions. The island-born (Vyasa) also,
of virtuous soul, O Bharata, having bathed in that tirtha, obtained great
Yoga powers and attained to high success. Endued with great ascetic
merit, the Rishi Asita-Devala also, having bathed in that very tirtha
with soul rapt in high Yoga meditation, obtained great Yoga powers."



50

Vaishampayana said, "In that tirtha lived in days of yore a Rishi of
virtuous soul, named Asita-Devala, observant of the duties of
Domesticity. Devoted to virtue, he led a life of purity and
self-restraint. Possessed of great ascetic merit, he was compassionate
unto all creatures and never injured anyone. In word, deed, and thought,
he maintained an equal behaviour towards all creatures. Without wrath, O
monarch, censure and praise were equal to him. Of equal attitude towards
the agreeable and the disagreeable, he was, like Yama himself, thoroughly
impartial. The great ascetic looked with an equal eye upon gold and a
heap of pebbles. He daily worshipped the gods and guests, and Brahmanas
(that came to him). Ever devoted to righteousness, he always practised
the vow of brahmacarya. Once upon a time, an intelligent ascetic, O
monarch, of the name of Jaigishavya, devoted to Yoga and rapt in
meditation and leading the life of a mendicant, came to Devala's asylum.
Possessed of great splendour, that great ascetic, ever devoted to Yoga, O
monarch, while residing in Devala's asylum, became crowned with ascetic
success. Indeed, while the great Muni Jaigishavya resided there, Devala
kept his eyes on him, never neglecting him at any time. Thus, O monarch,
a long time was passed by the two in days of yore. On one occasion,
Devala lost sight of Jaigishavya, that foremost of ascetics. At the hour,
however, of dinner, O Janamejaya, the intelligent and righteous ascetic,
leading a life of mendicancy, approached Devala for soliciting alms.
Beholding that great ascetic re-appear in the guise of a mendicant,
Devala showed him great honour and expressed much gratification. And
Devala worshipped his guest, O Bharata, according to the measure of his
abilities, after the rites laid down by the Rishis and with great
attention for many years. One day, however, O king, in the sight of that
great Muni, a deep anxiety perturbed the heart of the highsouled Devala.
The latter thought within himself, 'Many years have I passed in
worshipping this ascetic. This idle mendicant, however, hath not yet
spoken to me a single word!' Having thought of this, the blessed Devala
proceeded to the shores of the ocean, journeying through the welkin and
bearing his earthen jug with him. Arrived at the coast of the Ocean, that
lord of rivers, O Bharata, the righteous-souled Devala saw Jaigishavya
arrived there before him. The lord Asita, at this sight, became filled
with wonder and thought within himself, 'How could the mendicant come to
the ocean and perform his ablutions even before my arrival?' Thus thought
the great Rishi Asita. Duly performing his ablutions there and purifying
himself thereby, he then began to silently recite the sacred mantras.
Having finished his ablutions and silent prayers, the blessed Devala
returned to his asylum, O Janamejaya, bearing with him his earthen vessel
filled with water. As the ascetic, however, entered his own asylum, he
saw Jaigishavya seated there. The great ascetic Jaigishavya never spoke a
word to Devala, but lived in the latter's asylum as if he were a piece of
wood. Having beheld that ascetic, who was an ocean of austerities,
plunged in the waters of the sea (before his own arrival there), Asita
now saw him returned to his hermitage before his own return. Witnessing
this power, derived through Yoga, of Jaigishavya's penances, Asita
Devala, O king, endued with great intelligence, began to reflect upon the
matter. Indeed that best of ascetics, O monarch, wondered much, saying,
'How could this one be seen in the ocean and again in my hermitage?'
While absorbed in such thoughts, the ascetic Devala, conversant with
mantras, then soared aloft, O monarch, from his hermitage into the sky,
for ascertaining who Jaigishavya, wedded to a life of mendicancy, really
was. Devala saw crowds of sky-ranging Siddhas rapt in meditation, and he
saw Jaigishavya reverentially worshipped by those Siddhas. Firm in the
observance of his vows and persevering (in his efforts), Devala became
filled with wrath at the sight. He then saw Jaigishavya set out for
heaven. He next beheld him proceed to the region of the Pitris. Devala
saw him then proceed to the region of Yama. From Yama's region the great
ascetic Jaigishavya was then seen to soar aloft and proceed to the abode
of Soma. He was then seen to proceed to the blessed regions (one after
another) of the performers of certain rigid sacrifices. Thence he
proceeded to the regions of the Agnihotris and thence to the region of
those ascetics that perform the Darsa and the Paurnamasa sacrifices. The
intelligent Devala then saw him proceed from those regions of persons
performing sacrifices by killing animals to that pure region which is
worshipped by the very gods. Devala next saw the mendicant proceed to the
place of those ascetics that perform the sacrifice called Chaturmasya and
diverse others of the same kind. Thence he proceeded to the region
belonging to the performers of the Agnishtoma sacrifice. Devala then saw
his guest repair to the place of those ascetics that perform the
sacrifice called Agnishutta. Indeed, Devala next saw him in the regions
of those highly wise men that perform the foremost of sacrifices,
Vajapeya, and that other sacrifice in which a profusion of gold is
necessary. Then he saw Jaigishavya in the region of those that perform
the Rajasuya and the Pundarika. He then saw him in the regions of those
foremost of men that perform the horse-sacrifice and the sacrifice in
which human beings are slaughtered. Indeed, Devala saw Jaigishavya in the
regions also of those that perform the sacrifice called Sautramani and
that other in which the flesh, so difficult to procure, of all living
animals, is required. Jaigishavya was then seen in the regions of those
that perform the sacrifice called Dadasaha and diverse others of similar
character. Asita next saw his guest sojourning in the region of
Mitravaruna and then in that of the Adityas. Asita then saw his guest
pass through the regions of the Rudras, the Vasus and Brihaspati. Having
soared next into the blessed region called Goloka, Jaigishavya was next
seen to pass into these of the Brahmasatris. Having by his energy passed
through three other regions, he was seen to proceed to those regions that
are reserved for women that are chaste and devoted to their husbands.
Asita, however, at this point, O chastiser of foes, lost sight of
Jaigishavya, that foremost of ascetics, who, rapt in yoga, vanished from
his sight. The highly blessed Devala then reflected upon the power of
Jaigishavya and the excellence of his vows as also upon the unrivalled
success of his yoga. Then the self-restrained Asita, with joined hands
and in a reverential spirit, enquired of those foremost of Siddhas in the
regions of the Brahmasatris, saying, 'I do not see Jaigishavya! Tell me
where that ascetic of great energy is. I desire to hear this, for great
is my curiosity.'

"The Siddhis said, 'Listen, O Devala of rigid vows, as we speak to thee
the truth. Jaigishavya hath gone to the eternal region of Brahman.'"

Vaishampayana continued, "Hearing these words of those Siddhas residing
in the regions of the Brahmasatris, Asita endeavoured to soar aloft but
he soon fell down. The Siddhas then, once more addressing Devala, said
unto him, 'Thou, O Devala, art not competent to proceed thither, to the
abode of Brahman, whither Jaigishavya hath gone!'"

Vaishampayana continued, "Hearing those words of the Siddhas, Devala came
down, descending from one region to another in due order. Indeed, he
repaired to his own sacred asylum very quickly, like a winged insect. As
soon as he entered his abode he beheld Jaigishavya seated there. Then
Devala, beholding the power derived through Yoga of Jaigishavya's
penances, reflected upon it with his righteous understanding and
approaching that great ascetic, O king, with humility, addressed the
high-souled Jaigishavya, saying, 'I desire, O adorable one, to adopt the
religion of Moksha (Emancipation)! Hearing these words of his,
Jaigishavya gave him lessons. And he also taught him the ordinances of
Yoga and the supreme and eternal duties and their reverse. The great
ascetic, seeing him firmly resolved, performed all the acts (for his
admission into that religion) according to the rites ordained for that
end. Then all creatures, with the Pitris, beholding Devala resolved to
adopt the religion of Moksha, began to weep, saying, 'Alas, who will
henceforth give us food!' Hearing these lamentations of all creatures
that resounded through the ten points, Devala set his heart upon
renouncing the religion of Moksha. Then all kinds of sacred fruits and
roots, O Bharata, and flowers and deciduous herbs, in thousands, began to
weep, saying, 'The wicked-hearted and mean Devala will, without doubt,
once more pluck and cut us! Alas, having once assured all creatures of
his perfect harmlessness, he sees not the wrong that he meditates to do!'
At this, that best of ascetics began to reflect with the aid of his
understanding, saying, 'Which amongst these two, the religion of Moksha
or that of Domesticity, will be the better for me? Reflecting upon this,
Devala, O best of kings, abandoned the religion of Domesticity and
adopted that of Moksha. Having indulged in those reflections, Devala, in
consequence of that resolve obtained the highest success, O Bharata, and
the highest Yoga. The celestials then, headed by Brihaspati, applauded
Jaigishavya and the penances of that ascetic. Then that foremost of
ascetics, Narada, addressing the gods, said, 'There is no ascetic penance
in Jaigishavya since he filled Asita with wonder!' The denizens of heaven
then, addressing Narada who said such frightful words, said, 'Do not say
so about the great ascetic Jaigishavya! There is no one superior or even
equal to this high-souled one in force of energy and penance and Yoga!'
Even such was the power of Jaigishavya as also of Asita. This is the
place of those two, and this the tirtha of those two high-souled persons.
Bathing there and giving away wealth unto the Brahmanas, the high-souled
wielder of the plough, of noble deeds, earned great merit and then
proceeded to the tirtha of Soma."



51

Vaishampayana said, "There, in that tirtha, O Bharata, where the Lord of
stars had in former days performed the rajasuya sacrifice, a great battle
was fought in which Taraka was the root of the evil. Bathing in that
tirtha and making many presents, the virtuous Bala of cleansed soul
proceeded to the tirtha of the muni named Sarasvata. There, during a
drought extending for twelve years, the sage Sarasvata, in former days,
taught the Vedas unto many foremost of brahmanas."

Janamejaya said, "Why did the sage Sarasvata, O thou of ascetic merit,
teach the Vedas unto the rishis during a twelve years' drought?"

Vaishampayana continued, "In days of yore, O monarch, there was an
intelligent sage of great ascetic merit. He was celebrated by the name of
Dadhica. Possessing a complete control over his senses, he led the life
of a brahmacari. In consequence of his excessive ascetic austerities
Shakra was afflicted with a great fear. The sage could not be turned
(away from his penance) by the offer of even diverse kinds of rewards. At
last the chastiser of Paka, for tempting the sage, despatched unto him
the exceedingly beautiful and celestial apsara, by name Alambusa. Thither
where on the banks of the Sarasvati the high-souled sage was engaged in
the act of gratifying the gods, the celestial damsel named above, O
monarch, made her appearance. Beholding that damsel of beautiful limbs,
the vital seed of that ascetic of cleansed soul came out. It fell into
the Sarasvati, and the latter held it with care. Indeed, O bull among
men, the River, beholding that seed, held it in her womb. In time the
seed developed into a foetus and the great river held it so that it might
be inspired with life as a child. When the time came, the foremost of
rivers brought forth that child and then went, O lord, taking it with
her, to that rishi.

Beholding that best of rishis in a conclave, Sarasvati, O monarch, while
making over the child, said these words, 'O regenerate rishi, this is thy
son whom I held through devotion for thee! That seed of thine which fell
at sight of the apsara Alambusa, had been held by me in my womb, O
regenerate rishi, through devotion for thee, well knowing that that
energy of thine would never suffer destruction! Given by me, accept this
faultless child of thy own!' Thus addressed by her, the rishi accepted
the child and felt great joy. Through affection, that foremost of
brahmanas then smelt the head of his son and held him in a close embrace,
O foremost one of Bharata's race, for some time. Gratified with the
River, the great ascetic Dadhica then gave a boon to her, saying, 'The
vishvadevas, the rishis, and all the tribes of the gandharvas and the
apsaras, will henceforth, O blessed one, derive great happiness when
oblations of thy water are presented unto them!'

Having said so unto that great river, the sage, gratified and filled with
joy, then praised her in these words. Listen to them duly, O king! 'Thou
hast taken thy rise, O highly blessed one, from the lake of Brahman in
days of old. All ascetics of rigid vows know thee, O foremost of rivers!
Always of agreeable features, thou hast done me great good! This thy
great child, O thou of the fairest complexion, will be known by the name
of Sarasvata! This thy son, capable of creating new worlds, will become
known after thy name! Indeed, that great ascetic will be known by the
name of Sarasvata! During a drought extending for twelve years, this
Sarasvata, O blessed one, will teach the Vedas unto many foremost of
brahmanas! O blessed Sarasvati, through my grace, thou shalt, O beautiful
one, always become the foremost of all sacred rivers!' Even thus was the
great River praised by the sage after the latter had granted her boons.
The River then, in great joy, went away, O bull of Bharata's race, taking
with her that child.

Meanwhile, on the occasion of a war between the gods and the danavas,
Shakra wandered through the three worlds in search of weapons. The great
god, however, failed to find such weapons as were fit to slay the foes of
the celestials. Shakra then said unto the gods. 'The great asuras are
incapable of being dealt with by me! Indeed, without the bones of
Dadhica, our foes could not be slain! Ye best of celestials, repair,
therefore, to that foremost of rishis and solicit him, saying, "Grant us,
O Dadhica, thy bones! With them we will slay our foes!"

Besought by them for his bones, that foremost of rishis, O chief of
Kuru's race, unhesitatingly gave up his life. Having done what was
agreeable to the gods, the sage obtained many regions of inexhaustible
merit. With his bones, meanwhile, Shakra joyfully caused to be made many
kinds of weapons, such as thunderbolts, discs, heavy maces, and many
kinds of clubs and bludgeons. Equal unto the Creator himself, Dadhica,
had been begotten by the great rishi Bhrigu, the son of the Lord of all
creatures, with the aid of his austere penances. Of stout limbs and
possessed of great energy, Dadhica had been made the strongest of
creatures in the world. The puissant Dadhica, celebrated for his glory,
became tall like the king of mountains. The chastiser of Paka had always
been anxious on account of his energy. With the thunderbolt born of
brahma energy, and inspired with mantras, O Bharata, Indra made a loud
noise when he hurled it, and slew nine and ninety heroes among the
daityas. After a long and dreadful time had elapsed since then, a
drought, O king, occurred that extended for twelve years. During that
drought extending for twelve years, the great rishis, for the sake of
sustenance, fled away, O monarch, on all sides.

Beholding them scattered in all directions, the sage Sarasvata also set
his heart on flight. The river Sarasvati then said unto him, 'Thou needst
not, O son, depart hence, for I will always supply thee with food even
here by giving thee large fishes! Stay thou, therefore, even here!' Thus
addressed (by the river), the sage continued to live there and offer
oblations of food unto the rishis and the gods. He got also his daily
food and thus continued to support both himself and the gods.

After that twelve year's drought had passed away, the great rishis
solicited one another for lectures on the Vedas. While wandering with
famished stomachs, the rishis had lost the knowledge of the Vedas. There
was, indeed, not one amongst them that could understand the scriptures.
It chanced that someone amongst them encountered Sarasvata, that foremost
of rishis, while the latter was reading the Vedas with concentrated
attention. Coming back to the conclave of rishis, he spoke to them of
Sarasvata of unrivalled splendour and god-like mien engaged in reading
the Vedas in a solitary forest. Then all the great rishis came to that
spot, and jointly spoke unto Sarasvata, that best of ascetics, these
words, 'Teach us, O sage!' Unto them the ascetic replied, saying, 'Become
ye my disciples duly!' The conclave of ascetics answered, 'O son, thou
art too young in years!' Thereupon he answered the ascetics, 'I must act
in such a way that my religious merit may not suffer a diminution! He
that teaches improperly, and he that learns improperly, are both lost in
no time and come to hate each other! It is not upon years, or
decrepitude, or wealth, or the number of kinsmen, that rishis found their
claim to merit! He amongst us is great who is capable of reading and
understanding the Vedas!'

Hearing these words of his, those munis duly became his disciples and
obtaining from him their Vedas, once more began to praise their rites.
60,000 munis became disciples of the regenerate rishi Sarasvata for the
sake of acquiring their Vedas from him. Owning obedience to that
agreeable rishi, though a boy, the munis each brought a handful of grass
and offered it to him for his seat. The mighty son of Rohini, and elder
brother of Keshava, having given away wealth in that tirtha, then
joyfully proceeded to another place where lived (in days of yore) an old
lady without having passed through the ceremony of marriage."



52

Janamejaya said, "Why, O regenerate one, did that maiden betake herself
to ascetic penances, in days of old? For what reason did she practise
penances, and what was her vow? Unrivalled and fraught with mystery is
the discourse that I have already heard from thee! Tell me (now) all the
particulars in detail regarding how that maid engaged herself in
penances."

Vaishampayana said, "There was a rishi of abundant energy and great fame,
named Kuni-Garga. That foremost of ascetics, having practised the
austerest of penances, O king, created a fair-browed daughter by a fiat
of his will. Beholding her, the celebrated ascetic Kuni-Garga became
filled with joy. He abandoned his body, O king, and then went to heaven.
That faultless and amiable and fair-browed maiden, meanwhile, of eyes
like lotus petals continued to practise severe and very rigid penances.
She worshipped the pitris and the gods with fasts. In the practice of
such severe penances a long period elapsed. Though her sire had been for
giving her away to a husband, she yet did not wish for marriage, for she
did not see a husband that could be worthy of her.

Continuing to emaciate her body with austere penances, she devoted
herself to the worship of the pitris and the gods in that solitary
forest. Although engaged in such toil, O monarch, and although she
emaciated herself by age and austerities, yet she regarded herself happy.
At last when she (became very old so that she) could no longer move even
a single step without being aided by somebody, she set her heart upon
departing for the other world.

Beholding her about to cast off her body, Narada said unto her, 'O
sinless one, thou hast no regions of blessedness to obtain in consequence
of thy not having cleansed thyself by rite of marriage! O thou of great
vows, we have heard this in heaven! Great hath been thy ascetic
austerities, but thou hast no claim to regions of blessedness!'

Hearing these words of Narada, the old lady went to a concourse of rishis
and said, 'I shall give him half my penances who will accept my hand in
marriage!' After she had said those words, Galava's son, a rishi, known
by the name of Sringavat, accepted her hand, having proposed this compact
to her, 'With this compact, O beautiful lady, I shall accept thy hand,
that thou shalt live with me for only one night!' Having agreed to that
compact, she gave him her hand.

Indeed, Galava's son, according to the ordinances laid down and having
duly poured libations on the fire, accepted her hand and married her. On
that night, she became a young lady of the fairest complexion, robed in
celestial attire and decked in celestial ornaments and garlands and
smeared with celestial unguents and perfumes. Beholding her blazing with
beauty, Galava's son became very happy and passed one night in her
company.

At morn she said unto him, 'The compact, O brahmana, I had made with
thee, hath been fulfilled, O foremost of ascetics! Blessed be thou, I
shall now leave thee!' After obtaining his permission, she once more
said, 'He that will, with rapt attention, pass one night in this tirtha
after having gratified the denizens of heaven with oblations of water,
shall obtain that merit which is his who observes the vow of brahmacarya
for eight and fifty years!' Having said these words, that chaste lady
departed for heaven.

The Rishi, her lord, became very cheerless, by dwelling upon the memory
of her beauty. In consequence of the compact he had made, he accepted
with difficulty half her penances. Casting off his body he soon followed
her, moved by sorrow, O chief of Bharata's race, and forced to it by her
beauty.

Even this is the glorious history of the old maid that I have told thee!
Even this is the account of her brahmacarya and her auspicious departure
for heaven. While there Baladeva heard of the slaughter of Shalya. Having
made presents unto the brahmanas there, he gave way to grief, O scorcher
of his foes, for Shalya who had been slain by the Pandavas in battle.
Then he of Madhu's race, having come out of the environs of
Samantapanchaka, enquired of the rishis about the results of the battle
at Kurukshetra. Asked by that lion of Yadu's race about the results of
the battle at Kurukshetra, those high-souled ones told him everything as
it had happened."



53

"The Rishis said, 'O Rama, this Samantapanchaka is said to be the eternal
northern altar of Brahman, the Lord of all creatures. There the denizens
of heaven, those givers of great boons, performed in days of yore a great
sacrifice. That foremost of royal sages, the high-souled Kuru, of great
intelligence and immeasurable energy, had cultivated this field for many
years. Hence it came to be Kurukshetra (the field of Kuru)!'

"Rama said, 'For what reason did the high-souled Kuru cultivate this
field? I desire to have this narrated by you, ye Rishis possessed of
wealth of penances!'

"The Rishis said, 'In days of yore, O Rama, Kuru was engaged in
perseveringly tilling the soil of this field. Shakra, coming down from
heaven, asked him the reason, saying, "Why O king, art thou employed (in
this task) with such perseverance? What is thy purpose, O royal sage, for
the accomplishment of which thou art tilling the soil?" Kuru thereupon
replied, saying, "O thou of a hundred sacrifices, they that will die upon
this plain shall proceed to regions of blessedness after being cleansed
of their sins!" The lord Shakra, ridiculing this, went back to heaven.
The royal sage Kuru, however, without being at all depressed, continued
to till the soil. Shakra repeatedly came to him and repeatedly receiving
the same reply went away ridiculing him. Kuru, however, did not, on that
account, feel depressed. Seeing the king till the soil with unflagging
perseverance. Shakra summoned the celestials and informed them of the
monarch's occupation. Hearing Indra's words, the celestials said unto
their chief of a 1,000 eyes, "Stop the royal sage, O Shakra by granting
him a boon, if thou canst! If men, by only dying there were to come to
heaven, without having performed sacrifices to us, our very existence
will be endangered!" Thus exhorted, Shakra then came back to that royal
sage and said, "Do not toil any more! Act according to my words! Those
men that will die here, having abstained from food with all their senses
awake, and those that will perish here in battle, shall, O king, come to
heaven! They, O thou of great soul, shall enjoy the blessings of heaven,
O monarch!" Thus addressed, king Kuru answered Shakra, saying, "So be
it!" Taking Kuru's leave, the slayer of Vala, Shakra, then, with a joyful
heart, quickly went back to heaven. Even thus, O foremost one of Yadu's
race, that royal sage had, in days of yore, tilled this plain and Shakra
had promised great merit unto those that would cast off their bodies
here. Indeed, it was sanctioned by all the foremost ones, headed by
Brahman, among the gods, and by the sacred Rishis, that on earth there
should be no more sacred spot than this! Those men that perform austere
penances here would all after casting off their bodies go to Brahman's
abode. Those meritorious men, again, that would give away their wealth
here would soon have their wealth doubled. They, again, that will, in
expectation of good, reside constantly here, will never have to visit the
region of Yama. Those kings that will perform great sacrifices here will
reside as long in heaven as Earth herself will last. The chief of the
celestials, Shakra, himself composed a verse here and sang it. Listen to
it, O Baladeva! "The very dust of Kurukshetra, borne away by the wind,
shall cleanse persons of wicked acts and bear them to heaven!" The
foremost ones amongst the gods, as also those amongst the Brahmanas, and
many foremost ones among the kings of the Earth such as Nriga and others,
having performed costly sacrifices here, after abandoning their bodies,
proceeded to heaven. The space between the Tarantuka and the Arantuka and
the lakes of Rama and Shamachakra, is known as Kurukshetra.
Samantapanchaka is called the northern (sacrificial) altar of Brahman,
the Lord of all creatures. Auspicious and highly sacred and much regarded
by the denizens of heaven is this spot that possesses all attributes. It
is for this that Kshatriyas slain in battle here obtain sacred regions of
eternal blessedness. Even this was said by Shakra himself about the high
blessedness of Kurukshetra. All that Shakra said was again approved and
sanctioned by Brahman, by Vishnu, and by Maheshvara.'"



54

Vaishampayana said, "Having visited Kurukshetra and given away wealth
there, he of the Satwata race then proceeded, O Janamejaya, to a large
and exceedingly beautiful hermitage. That hermitage was overgrown with
Madhuka and mango trees, and abounded with Plakshas and Nyagrodhas. And
it contained many Vilwas and many excellent jack and Arjuna trees.
Beholding that goodly asylum with many marks of sacredness, Baladeva
asked the Rishis as to whose it was. Those high-souled ones, O king, said
unto Baladeva, 'Listen in detail, O Rama, as to whose asylum this was in
days of yore! Here the god Vishnu in days of yore performed austere
penances. Here he performed duly all the eternal sacrifices. Here a
Brahmani maiden, leading from youth the vow of Brahmacharya, became
crowned with ascetic success. Ultimately, in the possession of Yoga
powers, that lady of ascetic penances proceeded to heaven. The
high-souled Sandilya, O king, got a beautiful daughter who was chaste,
wedded to severe vows, self-restrained, and observant of Brahmacharya.
Having performed the severest of penances such as are incapable of being
performed by women, the blessed lady at last went to heaven, worshipped
by the gods and Brahmanas!' Having heard these words of the Rishis,
Baladeva entered that asylum. Bidding farewell to the Rishis, Baladeva of
unfading glory went through the performance of all the rites and
ceremonies of the evening twilight on the side of Himavat and then began
his ascent of the mountain. The mighty Balarama having the device of the
palmyra on his banner had not proceeded far in his ascent when he beheld
a sacred and goodly tirtha and wondered at the sight. Beholding the glory
of the Sarasvati, as also the tirtha called Plakshaprasravana, Vala next
reached another excellent and foremost of tirthas called Karavapana. The
hero of the plough, of great strength, having made many presents there,
bathed in the cool, clear, sacred, and sin-cleansing water (of that
tirtha). Passing one night there with the ascetics and the Brahmanas,
Rama then proceeded to the sacred asylum of the Mitra-Varunas. From
Karavapana he proceeded to that spot on the Yamuna where in days of yore
Indra and Agni and Aryaman had obtained great happiness. Bathing there,
that bull of Yadu's race, of righteous soul, obtained great happiness.
The hero then sat himself down with the Rishis and the Siddhas there for
listening to their excellent talk. There where Rama sat in the midst of
that conclave, the adorable Rishi Narada came (in course of his
wandering). Covered with matted locks and attired in golden rays, he bore
in his hands, O king, a staff made of gold and a waterpot made of the
same precious metal. Accomplished in song and dance and adored by gods
and Brahmanas, he had with him a beautiful Vina of melodious notes, made
of the tortoise-shell. A provoker of quarrels and ever fond of quarrels,
the celestial Rishi came to that spot where the handsome Rama was
resting. Standing up and sufficiently honouring the celestial Rishi of
regulated vows, Rama asked him about all that had happened to the Kurus.
Conversant with every duty and usage, Narada then, O king, told him
everything, as it had happened, about the awful extermination of the
Kurus. The son of Rohini then, in sorrowful words, enquired of the Rishi,
saying, 'What is the state of the field? How are those kings now that had
assembled there? I have heard everything before, O thou that art
possessed of the wealth of penances, but my curiosity is great for
hearing it in detail!'

"Narada said, 'Already Bhishma and Drona and the lord of the Sindhus have
fallen! Vikartana's son Karna also hath fallen, with his sons, those
great car-warriors! Bhurishrava too, O son of Rohini, and the valiant
chief of the Madras have fallen! Those and many other mighty heroes that
had assembled there, ready to lay down their lives for the victory of
Duryodhana, those kings and princes unreturning from battle, have all
fallen! Listen now to me, O Madhava, about those that are yet alive! In
the army of Dhritarashtra's son, only three grinders of hosts are yet
alive! They are Kripa and Kritavarma and the valiant son of Drona! These
also, O Rama, have from fear fled away to the ten points of the compass!
After Shalya's fall and the flight of Kripa and the others, Duryodhana,
in great grief, had entered the depths of the Dvaipayana lake. While
lying stretched for rest at the bottom of the lake after stupefying its
waters, Duryodhana was approached by the Pandavas with Krishna and
pierced by them with their cruel words. Pierced with wordy darts, O Rama,
from every side, the mighty and heroic Duryodhana hath risen from the
lake armed with his heavy mace. He hath come forward for fighting Bhima
for the present. Their terrible encounter, O Rama, will take place today!
If thou feelest any curiosity, then hasten, O Madhava, without tarrying
here! Go, if thou wishest, and witness that terrible battle between thy
two disciples!'"

Vaishampayana continued, "Hearing these words of Narada, Rama bade a
respectful farewell to those foremost of Brahmanas and dismissed all
those that had accompanied him (in his pilgrimage). Indeed, he ordered
his attendants, saying, 'Return ye to Dwaraka!' He then descended from
that prince of mountains and that fair hermitage called
Plakshaprasravana. Having listened to the discourse of the sages about
the great merits of tirthas, Rama of unfading glory sang this verse in
the midst of the Brahmanas, 'Where else is such happiness as that in a
residence by the Sarasvati? Where also such merits as those in a
residence by the Sarasvati? Men have departed for heaven, having
approached the Sarasvati! All should ever remember the Sarasvati!
Sarasvati is the most sacred of rivers! Sarasvati always bestows the
greatest happiness on men! Men, after approaching the Sarasvati, will not
have to grieve for their sins either here or hereafter!' Repeatedly
casting his eyes with joy on the Sarasvati, that scorcher of foes then
ascended an excellent car unto which were yoked goodly steeds. Journeying
then on that car of great fleetness, Baladeva, that bull of Yadu's race,
desirous of beholding the approaching encounter of his two disciples
arrived on the field."



55

Vaishampayana said, "Even thus, O Janamejaya, did that terrible battle
take place. King Dhritarashtra, in great sorrow, said these words with
reference to it:

"Dhritarashtra said, 'Beholding Rama approach that spot when the
mace-fight was about to happen, how, O Sanjaya, did my son fight Bhima?'

"Sanjaya said, 'Beholding the presence of Rama, thy valiant son,
Duryodhana of mighty arms, desirous of battle, became full of joy. Seeing
the hero of the plough, king Yudhishthira, O Bharata, stood up and duly
honoured him, feeling great joy the while. He gave him a seat and
enquired about his welfare. Rama then answered Yudhishthira in these
sweet and righteous words that were highly beneficial to heroes, "I have
heard it said by the Rishis, O best of kings, that Kurukshetra is a
highly sacred and sin-cleansing spot, equal to heaven itself, adored by
gods and Rishis and high-souled Brahmanas! Those men that cast off their
bodies while engaged in battle on this field, are sure to reside, O sire,
in heaven with Shakra himself! I shall, for this, O king, speedily
proceed to Samantapanchaka. In the world of gods that spot is known as
the northern (sacrificial) altar of Brahman, the Lord of all creatures!
He that dies in battle on that eternal and most sacred of spots in the
three worlds, is sure to obtain heaven!" Saying, "So be it," O monarch,
Kunti's brave son, the lord Yudhishthira, proceeded towards
Samantapanchaka. King Duryodhana also, taking up his gigantic mace,
wrathfully proceeded on foot with the Pandavas. While proceeding thus,
armed with mace and clad in armour, the celestials in the welkin
applauded him, saying, "Excellent, Excellent!" The Charanas fleet as air,
seeing the Kuru king, became filled with delight. Surrounded by the
Pandavas, thy son, the Kuru king, proceeded, assuming the tread of an
infuriated elephant. All the points of the compass were filled with the
blare of conchs and the loud peals of drums and the leonine roars of
heroes. Proceeding with face westwards to the appointed spot, with thy
son (in their midst), they scattered themselves on every side when they
reached it. That was an excellent tirtha on the southern side of the
Sarasvati. The ground there was not sandy and was, therefore, selected
for the encounter. Clad in armour, and armed with his mace of gigantic
thickness, Bhima, O monarch, assumed the form of the mighty Garuda. With
head-gear fastened on his head, and wearing an armour made of gold,
licking the corners of his mouth, O monarch, with eyes red in wrath, and
breathing hard, thy son, on that field, O king, looked resplendent like
the golden Sumeru. Taking up his mace, king Duryodhana of great energy,
casting his glances on Bhimasena, challenged him to the encounter like an
elephant challenging a rival elephant. Similarly, the valiant Bhima,
taking up his adamantine mace, challenged the king like a lion
challenging a lion. Duryodhana and Bhima, with uplifted maces, looked in
that bottle like two mountains with tall summits. Both of them were
exceedingly angry; both were possessed of awful prowess; in encounters
with the mace both were disciples of Rohini's intelligent son, both
resembled each other in their feats and looked like Maya and Vasava. Both
were endued with great strength, both resembled Varuna in achievements.
Each resembling Vasudeva, or Rama, or Visravana's son (Ravana), they
looked, O monarch, like Madhu and Kaitabha. Each like the other in feats,
they looked like Sunda and Upasunda, or Rama and Ravana, or Vali and
Sugriva. Those two scorchers of foes looked like Kala and Mrityu. They
then ran towards each other like two infuriated elephants, swelling with
pride and mad with passion in the season of autumn and longing for the
companionship of a she-elephant in her time. Each seemed to vomit upon
the other the poison of his wrath like two fiery snakes. Those two
chastisers of foes cast the angriest of glances upon each other. Both
were tigers of Bharata's race, and each was possessed of great prowess.
In encounters with the mace, those two scorchers of foes were invincible
like lions. Indeed, O bull of Bharata's race, inspired with desire of
victory, they looked like two infuriated elephants. Those heroes were
unbearable, like two tigers accoutred with teeth and claws. They were
like two uncrossable oceans lashed into fury and bent upon the
destruction of creatures, or like two angry Suns risen for consuming
everything. Those two mighty car-warriors looked like an Eastern and a
Western cloud agitated by the wind, roaring awfully and pouring torrents
of rain in the rainy season. Those two high-souled and mighty heroes,
both possessed of great splendour and effulgence, looked like two Suns
risen at the hour of the universal dissolution. Looking like two enraged
tigers or like two roaring masses of clouds, they became as glad as two
maned lions. Like two angry elephants or two blazing fires, those two
high-souled ones appeared like two mountains with tall summits. With lips
swelling with rage and casting keen glances upon each other, those two
high-souled and best of men, armed with maces, encountered each other.
Both were filled with joy, and each regarded the other as a worthy
opponent, and Vrikodara then resembled two goodly steeds neighing at each
other, or two elephants trumpeting at each other. Those two foremost of
men then looked resplendent like a couple of Daityas swelling with might.
Then Duryodhana, O monarch, said these proud words unto Yudhishthira in
the midst of his brothers and of the high-souled Krishna and Rama of
immeasurable energy, 'Protected by the Kaikeyas and the Srinjayas and the
high-souled Pancalas, behold ye with all those foremost of kings, seated
together, this battle that is about to take place between me and Bhima!'
Hearing these words of Duryodhana, they did as requested. Then that large
concourse of kings sat down and was seen to look resplendent like a
conclave of celestials in heaven. In the midst of that concourse the
mighty-armed and handsome elder brother of Keshava, O monarch, as he sat
down, was worshipped by all around him. In the midst of those kings,
Valadeva clad in blue robes and possessed of a fair complexion, looked
beautiful like the moon at full surrounded in the night by thousands of
stars. Meanwhile those two heroes, O monarch, both armed with maces and
both unbearable by foes, stood there, goading each other with fierce
speeches. Having addressed each other in disagreeable and bitter words,
those two foremost of heroes of Kuru's race stood, casting angry glances
upon each other, like Shakra and Vritra in fight."



56

Vaishampayana said, "At the outset, O Janamejaya a fierce wordy encounter
took place between the two heroes. With respect to that, king
Dhritarashtra, filled with grief, said this, 'Oh, fie on man, who hath
such an end! My son, O sinless one, had been the lord of eleven chamus of
troops He had all the kings under his command and had enjoyed the
sovereignty of the whole earth! Alas, he that had been so, now a warrior
proceeding to battle, on foot, shouldering his mace! My poor son, who had
before been the protector of the universe, was now himself without
protection! Alas, he had, on that occasion, to proceed on foot,
shouldering his mace! What can it be but Destiny? Alas, O Sanjaya, great
was the grief that was felt by my son now!' Having uttered these words,
that ruler of men, afflicted with great woe, became silent.

"Sanjaya said, 'Deep-voiced like a cloud, Duryodhana then roared from joy
like a bull. Possessed of great energy, he challenged the son of Pritha
to battle. When the high-souled king of the Kurus thus summoned Bhima to
the encounter, diverse portents of an awful kind became noticeable.
Fierce winds began to blow with loud noises at intervals, and a shower of
dust fell. All the points of the compass became enveloped in a thick
gloom. Thunderbolts of loud peal fell on all sides, causing a great
confusion and making the very hair to stand on end. Hundreds of meteors
fell, bursting with a loud noise from the welkin. Rahu swallowed the Sun
most untimely, O monarch! The Earth with her forests and trees shook
greatly. Hot winds blew, bearing showers of hard pebbles along the
ground. The summits of mountains fell down on the earth's surface.
Animals of diverse forms were seen to run in all directions. Terrible and
fierce jackals, with blazing mouths, howled everywhere. Loud and terrific
reports were heard on every side, making the hair stand on end. The four
quarters seemed to be ablaze and many were the animals of ill omen that
became visible. The water in the wells on every side swelled up of their
own accord. Loud sounds came from every side, without, O king, visible
creatures to utter them. Beholding these and other portents, Vrikodara
said unto his eldest brother, king Yudhishthira the just, "This Suyodhana
of wicked soul is not competent to vanquish me in battle! I shall today
vomit that wrath which I have been cherishing for a long while in the
secret recesses of my heart, upon this ruler of the Kurus like Arjuna
throwing fire upon the forest of Khandava! Today, O son of Pandu, I shall
extract the dart that lies sticking to thy heart! Slaying with my mace
this sinful wretch of Kuru's race, I shall today place around thy neck
the garland of Fame! Slaying this wight of sinful deeds with my mace on
the field of battle, I shall today, with this very mace of mine, break
his body into a hundred fragments! He shall not have again to enter the
city called after the elephant. The setting of snakes at us while we were
asleep, the giving of poison to us while we ate, the casting of our body
into the water at Pramanakoti, the attempt to burn us at the house of
lac, the insult offered us at the assembly, the robbing us of all our
possessions, the whole year of our living in concealment, our exile into
the woods, O sinless one, of all these woes, O best of Bharata's race, I
shall today reach the end, O bull of Bharata's line! Slaying this wretch,
I shall, in one single day, pay off all the debts I owe him! Today, the
period of life of this wicked son of Dhritarashtra, of uncleansed soul,
hath reached its close, O chief of the Bharatas! After this day he shall
not again look at his father and mother! Today, O monarch, the happiness
of this wicked king of the Kurus hath come to an end! After this day, O
monarch, he shall not again cast his eyes on female beauty! Today this
disgrace of Santanu's line shall sleep on the bare Earth, abandoning his
life-breath, his prosperity, and his kingdom! Today king Dhritarashtra
also, hearing of the fall of his son, shall recollect all those evil acts
that were born of Shakuni's brain!" With these words, O tiger among
kings, Vrikodara of great energy, armed with mace, stood for fight, like
Shakra challenging the asura Vritra. Beholding Duryodhana also standing
with uplifted mace like mount Kailasa graced with its summit, Bhimasena,
filled with wrath, once more addressed him, saying, "Recall to thy mind
that evil act of thyself and king Dhritarashtra that occurred at
Varanavata! Remember Draupadi who was ill-treated, while in her season,
in the midst of the assembly! Remember the deprivation of the king
through dice by thyself and Subala's son! Remember that great woe
suffered by us, in consequence of thee, in the forest, as also in
Virata's city as if we had once more entered the womb! I shall avenge
myself of them all today! By good luck, O thou of wicked soul, I see thee
today! It is for thy sake that that foremost of car-warriors, the son of
Ganga, of great prowess, struck down by Yajnasena's son, sleepeth on a
bed of arrows! Drona also hath been slain, and Karna, and Shalya of great
prowess! Subala's son Shakuni, too, that root of these hostilities, hath
been slain! The wretched Pratikamin, who had seized Draupadi's tresses,
hath been slain! All thy brave brothers also, who fought with great
valour, have been slain! These and many other kings have been slain
through thy fault! Thee too I shall slay today with my mace! There is not
the slightest doubt in this." While Vrikodara, O monarch, was uttering
these words in a loud voice, thy fearless son of true prowess answered
him, saying, "What use of such elaborate bragging? Fight me, O Vrikodara!
O wretch of thy race, today I shall destroy thy desire of battle! Mean
vermin as thou art, know that Duryodhana is not capab le, like an
ordinary person, of being terrified by a person like thee! For a long
time have I cherished this desire! For a long time hath this wish been in
my heart! By good luck the gods have at last brought it about, a mace
encounter with thee! What use of long speeches and empty bragging, O
wicked-souled one! Accomplish these words of thine in acts. Do not tarry
at all!" Hearing these words of his, the Somakas and the other kings that
were present there all applauded them highly. Applauded by all,
Duryodhana's hair stood erect with joy and he firmly set his heart on
battle. The kings present once again cheered thy wrathful son with
clapping, like persons exciting an infuriated elephant to an encounter.
The high-souled Vrikodara, the son of Pandu, then, uplifting his mace,
rushed furiously at thy high-souled son. The elephants present there
trumpeted aloud and the steeds neighed repeatedly. The weapons of the
Pandavas who longed for victory blazed forth of their own accord.'"



57

"Sanjaya said, 'Duryodhana, with heart undepressed, beholding Bhimasena
in that state, rushed furiously against him, uttering a loud roar. They
encountered each other like two bulls encountering each other with their
horns. The strokes of their maces produced loud sounds like those of
thunderbolts. Each longing for victory, the battle that took place
between them was terrible, making the very hair stand on end, like that
between Indra and Prahlada. All their limbs bathed in blood, the two
high-souled warriors of great energy, both armed with maces, looked like
two Kinsukas decked with flowers. During the progress of that great and
awful encounter, the welkin looked beautiful as if it swarmed with
fire-flies. After that fierce and terrible battle had lasted for some
time, both those chastisers of foes became fatigued. Having rested for a
little while, those two scorchers of foes, taking up their handsome
maces, once again began to ward off each others' attacks. Indeed, when
those two warriors of great energy, those two foremost of men, both
possessed of great might, encountered each other after having taken a
little rest, they looked like two elephants infuriated with passion and
attacking each other for obtaining the companionship of a cow elephant in
season. Beholding those two heroes, both armed with maces and each equal
to the other in energy, the gods and Gandharvas and men became filled
with wonder. Beholding Duryodhana and Vrikodara both armed with maces,
all creatures became doubtful as to who amongst them would be victorious.
Those two cousins, those two foremost of mighty men, once again rushing
at each other and desiring to take advantage of each other's lapses,
waited each watching the other. The spectators, O king, beheld each armed
with his uplifted mace, that was heavy, fierce, and murderous, and that
resembled the bludgeon of Yama or the thunder-bolt of Indra. While
Bhimasena whirled his weapon, loud and awful was the sound that it
produced. Beholding his foe, the son of Pandu, thus whirling his mace
endued with unrivalled impetuosity, Duryodhana became filled with
amazement. Indeed, the heroic Vrikodara, O Bharata, as he careered in
diverse courses, presented a highly beautiful spectacle. Both bent upon
carefully protecting themselves, as they approached, they repeatedly
mangled each other like two cats fighting for a piece of meat. Bhimasena
performed diverse kinds of evolutions. He coursed in beautiful circles,
advanced, and receded. He dealt blows and warded off those of his
adversary, with wonderful activity. He took up various kinds of position
(for attack and defence). He delivered attacks and avoided those of his
antagonist. He ran at his foe, now turning to the right and now to the
left. He advanced straight against the enemy. He made ruses for drawing
his foe. He stood immovable, prepared for attacking his foe as soon as
the latter would expose himself to attack. He circumambulated his foe,
and prevented his foe from circumambulating him. He avoided the blows of
his foe by moving away in bent postures or jumping aloft. He struck,
coming up to his foe face to face, or dealt back-thrusts while moving
away from him. Both accomplished in encounters with the mace, Bhima and
Duryodhana thus careered and fought, and struck each other. Those two
foremost ones of Kuru's race careered thus, each avoiding the other's
blows. Indeed, those two mighty warriors thus coursed in circles and
seemed to sport with each other. Displaying in that encounter their skill
in battle, those two chastisers of foes sometimes suddenly attacked each
other with their weapons, like two elephants approaching and attacking
each other with their tusks. Covered with blood, they looked very
beautiful, O monarch, on the field. Even thus occurred that battle,
awfully and before the gaze of a large multitude, towards the close of
the day, like the battle between Vritra and Vasava. Armed with maces,
both began to career in circles. Duryodhana, O monarch, adopted the right
mandala, while Bhimasena adopted the left mandala. While Bhima was thus
careering in circles on the field of battle, Duryodhana, O monarch,
suddenly struck him a fierce blow on one of his flanks. Struck by thy
son, O sire, Bhima began to whirl his heavy mace for returning that blow.
The spectators, O monarch, beheld that mace of Bhimasena look as terrible
as Indra's thunder-bolt or Yama's uplifted bludgeon. Seeing Bhima whirl
his mace, thy son, uplifting his own terrible weapon, struck him again.
Loud was the sound, O Bharata, produced by the descent of thy son's mace.
So quick was that descent that it generated a flame of fire in the
welkin. Coursing in diverse kinds of circles, adopting each motion at the
proper time, Suyodhana, possessed of great energy, once more seemed to
prevail over Bhima. The massive mace of Bhimasena meanwhile, whirled with
his whole force, produced a loud sound as also smoke and sparks and
flames of fire. Beholding Bhimasena whirling his mace, Suyodhana also
whirled his heavy and adamantine weapon and presented a highly beautiful
aspect. Marking the violence of the wind produced by the whirl of
Duryodhana's mace, a great fear entered the hearts of all the Pandus and
the Somakas. Meanwhile those two chastisers of foes, displaying on every
side their skill in battle, continued to strike each other with their
maces, like two elephants approaching and striking each other with their
tusks. Both of them, O monarch, covered with blood, looked highly
beautiful. Even thus progressed that awful combat before the gaze of
thousands of spectators at the close of day, like the fierce battle that
took place between Vritra and Vasava. Beholding Bhima firmly stationed on
the field, thy mighty son, careering in more beautiful motions, rushed
towards that son of Kunti. Filled with wrath, Bhima struck the mace,
endued with great impetuosity and adorned with gold, of the angry
Duryodhana. A loud sound with sparks of fire was produced by that clash
of the two maces which resembled the clash of two thunder-bolts from
opposite directions. Hurled by Bhimasena, his impetuous mace, as it fell
down, caused the very earth to tremble. The Kuru prince could not brook
to see his own mace thus baffled in that attack. Indeed, he became filled
with rage like an infuriated elephant at the sight of a rival elephant.
Adopting the left mandala, O monarch, and whirling his mace, Suyodhana
then, firmly resolved, struck the son of Kunti on the head with his
weapon of terrible force. Thus struck by thy son, Bhima, the son of
Pandu, trembled not, O monarch, at which all the spectators wondered
exceedingly. That amazing patience, O king, of Bhimasena, who stirred not
an inch though struck so violently, was applauded by all the warriors
present there. Then Bhima of terrible prowess hurled at Duryodhana his
own heavy and blazing mace adorned with gold. That blow the mighty and
fearless Duryodhana warded off by his agility. Beholding this, great was
the wonder that the spectators felt. That mace, hurled by Bhima, O king,
as it fell baffled of effect, produced a loud sound like that of the
thunderbolt and caused the very earth to tremble. Adopting the manoeuvre
called Kausika, and repeatedly jumping up, Duryodhana, properly marking
the descent of Bhima's mace, baffled the latter. Baffling Bhimasena thus,
the Kuru king, endued with great strength, at last in rage struck the
former on the chest. Struck very forcibly by thy son in that dreadful
battle, Bhimasena became stupefied and for a time knew not what to do. At
that time, O king, the Somakas and the Pandavas became greatly
disappointed and very cheerless. Filled with rage at that blow, Bhima
then rushed at thy son like an elephant rushing against an elephant.
Indeed, with uplifted mace, Bhima rushed furiously at Duryodhana like a
lion rushing against a wild elephant. Approaching the Kuru king, the son
of Pandu, O monarch, accomplished in the use of the mace, began to whirl
his weapon, taking aim at thy son. Bhimasena then struck Duryodhana on
one of his flanks. Stupefied at that blow, the latter fell down on the
earth, supporting himself on his knees. When that foremost one of Kuru's
race fell upon his knees, a loud cry arose from among the Srinjayas, O
ruler of the world! Hearing that loud uproar of the Srinjayas, O bull
among men, thy son became filled with rage. The mighty-armed hero, rising
up, began to breathe like a mighty snake, and seemed to burn Bhimasena by
casting his glances upon him. That foremost one of Bharata's race then
rushed at Bhimasena, as if he would that time crush the head of his
antagonist in that battle. The high-souled Duryodhana of terrible prowess
then struck the high-souled Bhimasena on the forehead. The latter,
however, moved not an inch but stood immovable like a mountain. Thus
struck in that battle, the son of Pritha, O monarch, looked beautiful, as
he bled profusely, like an elephant of rent temples with juicy secretions
trickling adown. The elder brother of Dhananjaya, then, that crusher of
foes, taking up his hero-slaying mace made of iron and producing a sound
loud as that of the thunder-bolt, struck his adversary with great force.
Struck by Bhimasena, thy son fell down, his frame trembling all over,
like a gigantic Sala in the forest, decked with flowers, uprooted by the
violence of the tempest. Beholding thy son prostrated on the earth, the
Pandavas became exceedingly glad and uttered loud cries. Recovering his
consciousness, thy son then rose, like an elephant from a lake. That ever
wrathful monarch and great car-warrior then careering with great skill,
struck Bhimasena who was standing before him. At this, the son of Pandu,
with weakened limbs, fell down on the earth.

"Having by his energy prostrated Bhimasena on the ground, the Kuru prince
uttered a leonine roar. By the descent of his mace, whose violence
resembled that of the thunder, he had fractured Bhima's coat of mail. A
loud uproar was then heard in the welkin, made by the denizens of heaven
and the Apsaras. A floral shower, emitting great fragrance, fell, rained
by the celestials. Beholding Bhima prostrated on the earth and weakened
in strength, and seeing his coat of mail laid open, a great fear entered
the hearts of our foes. Recovering his senses in a moment, and wiping his
face which had been dyed with blood, and mustering great patience,
Vrikodara stood up, with rolling eyes steadying himself with great
effort."



58

"Sanjaya said, 'Beholding that fight thus raging between those two
foremost heroes of Kuru's race, Arjuna said unto Vasudeva, "Between these
two, who, in thy opinion, is superior? Who amongst them hath what merit?
Tell me this, O Janardana."

"'Vasudeva said, "The instruction received by them hath been equal.
Bhima, however, is possessed of greater might, while the son of
Dhritarashtra is possessed of greater skill and hath laboured more. If he
were to fight fairly, Bhimasena will never succeed in winning the
victory. If, however, he fights unfairly he will be surely able to slay
Duryodhana. The Asuras were vanquished by the gods with the aid of
deception. We have heard this. Virochana was vanquished by Shakra with
the aid of deception. The slayer of Vala deprived Vritra of his energy by
an act of deception. Therefore, let Bhimasena put forth his prowess,
aided by deception! At the time of the gambling, O Dhananjaya, Bhima
vowed to break the thighs of Suyodhana with his mace in battle. Let this
crusher of foes, therefore, accomplish that vow of his. Let him with
deception, slay the Kuru king who is full of deception. If Bhima,
depending upon his might alone, were to fight fairly, king Yudhishthira
will have to incur great danger. I tell thee again, O son of Pandu,
listen to me. It is through the fault of king Yudhishthira alone that
danger hath once more overtaken us! Having achieved great feats by the
slaughter of Bhishma and the other Kurus, the king had won victory and
fame and had almost attained the end of the hostilities. Having thus
obtained the victory, he placed himself once more in a situation of doubt
and peril. This has been an act of great folly on the part of
Yudhishthira, O Pandava, since he hath made the result of the battle
depend upon the victory or the defeat of only one warrior! Suyodhana is
accomplished, he is a hero; he is again firmly resolved. This old verse
uttered by Usanas hath been heard by us. Listen to me as I recite it to
thee with its true sense and meaning! 'Those amongst the remnant of a
hostile force broken flying away for life, that rally and come back to
the fight, should always be feared, for they are firmly resolved and have
but one purpose! Shakra himself, O Dhananjaya, cannot stand before them
that rush in fury, having abandoned all hope of life. This Suyodhana had
broken and fled. All his troops had been killed. He had entered the
depths of a lake. He had been defeated and, therefore, he had desired to
retire into the woods, having become hopeless of retaining his kingdom.
What man is there, possessed of any wisdom, that would challenge such a
person to a single combat? I do not know whether Duryodhana may not
succeed in snatching the kingdom that had already become ours! For full
thirteen years he practised with the mace with great resolution. Even
now, for slaying Bhimasena, he jumpeth up and leapeth transversely! If
the mighty-armed Bhima does not slay him unfairly, the son of
Dhritarashtra will surely remain king!" Having heard those words of the
high-souled Keshava, Dhananjaya struck his own left thigh before the eyes
of Bhimasena. Understanding that sign, Bhima began to career with his
uplifted mace, making many a beautiful circle and many a Yomaka and other
kinds of manoeuvres. Sometimes adopting the right mandala, sometimes the
left mandala, and sometimes the motion called Gomutraka, the son of Pandu
began to career, O king, stupefying his foe. Similarly, thy son, O
monarch, who was well conversant with encounters with the mace, careered
beautifully and with great activity, for slaying Bhimasena. Whirling
their terrible maces which were smeared with sandal paste and other
perfumed unguents, the two heroes, desirous of reaching the end of their
hostilities, careered in that battle like two angry Yamas. Desirous of
slaying each other, those two foremost of men, possessed of great
heroism, fought like two Garudas desirous of catching the same snake.
While the king and Bhima careered in beautiful circles, their maces
clashed, and sparks of fire were generated by those repeated clashes.
Those two heroic and mighty warriors struck each other equally in that
battle. They then resembled, O monarch, two oceans agitated by the
tempest. Striking each other equally like two infuriated elephants, their
clashing maces produced peals of thunder. During the progress of that
dreadful and fierce battle at close quarters, both those chastisers of
foes, while battling, became fatigued. Having rested for a while, those
two scorchers of foes, filled with rage and uplifting their maces, once
more began to battle with each other. When by the repeated descents of
their maces, O monarch, they mangled each other, the battle they fought
became exceedingly dreadful and perfectly unrestrained. Rushing at each
other in that encounter, those two heroes, possessed of eyes like those
of bulls and endued with great activity, struck each other fiercely like
two buffaloes in the mire. All their limbs mangled and bruised, and
covered with blood from head to foot, they looked like a couple of
Kinsukas on the breast of Himavat. During the progress of the encounter,
when, Vrikodara (as a ruse) seemed to give Duryodhana an opportunity, the
latter, smiling a little, advanced forward. Well-skilled in battle, the
mighty Vrikodara, beholding his adversary come up, suddenly hurled his
mace at him. Seeing the mace hurled at him, thy son, O monarch, moved
away from that spot at which the weapon fell down baffled on the earth.
Having warded off that blow, thy son, that foremost one of Kuru's race,
quickly struck Bhimasena with his weapon. In consequence of the large
quantity of blood drawn by that blow, as also owing to the violence
itself of the blow, Bhimasena of immeasurable energy seemed to be
stupefied. Duryodhana, however, knew not that the son of Pandu was so
afflicted at that moment. Though deeply afflicted, Bhima sustained
himself, summoning all his patience. Duryodhana, therefore, regarded him
to be unmoved and ready to return the blow. It was for this that thy son
did not then strike him again. Having rested for a little while, the
valiant Bhimasena rushed furiously, O king, at Duryodhana who was
standing near. Beholding Bhimasena of immeasurable energy filled with
rage and rushing towards him, thy high-souled son, O bull of Bharata's
race, desiring to baffle his blow, set his heart on the manoeuvre called
Avasthana. He, therefore, desired to jump upwards, O monarch, for
beguiling Vrikodara. Bhimasena fully understood the intentions of his
adversary. Rushing, therefore, at him, with a loud leonine roar, he
fiercely hurled his mace at the thighs of the Kuru king as the latter had
jumped up for baffling the first aim. That mace, endued with the force of
the thunder and hurled by Bhima of terrible feats, fractured the two
handsome thighs of Duryodhana. That tiger among men, thy son, after his
thighs had been broken by Bhimasena, fell down, causing the earth to echo
with his fall. Fierce winds began to blow, with loud sounds at repeated
intervals. Showers of dust fell. The earth, with her trees and plants and
mountains, began to tremble. Upon the fall of that hero who was the head
of all monarchs on earth, fierce and fiery winds blew with a loud noise
and with thunder falling frequently. Indeed, when that lord of earth
fell, large meteors were seen to flash down from the sky. Bloody showers,
as also showers of dust, fell, O Bharata! These were poured by Maghavat,
upon the fall of thy son! A loud noise was heard, O bull of Bharata's
race, in the welkin, made by the Yakshas, and the Rakshasas and the
Pisachas. At that terrible sound, animals and birds, numbering in
thousands, began to utter more frightful noise on every side. Those
steeds and elephants and human beings that formed the (unslain) remnant
of the (Pandava) host uttered loud cries when thy son fell. Loud also
became the blare of conchs and the peal of drums and cymbals. A terrific
noise seemed to come from within the bowels of the earth. Upon the fall
of thy son, O monarch, headless beings of frightful forms, possessed of
many legs and many arms, and inspiring all creatures with dread, began to
dance and cover the earth on all sides. Warriors, O king, that stood with
standards or weapons in their arms, began to tremble, O king, when thy
son fell. Lakes and wells, O best of kings, vomited forth blood. Rivers
of rapid currents flowed in opposite directions. Women seemed to look
like men, and men to look like women at that hour, O king, when thy son
Duryodhana fell! Beholding those wonderful portents, the Pancalas and the
Pandavas, O bull of Bharata's race, became filled with anxiety. The gods
and the Gandharvas went away to the regions they desired, talking, as
they proceeded, of that wonderful battle between thy sons. Similarly the
Siddhas, and the Charanas of the fleetest course, went to those places
from which they had come, applauding those two lions among men."



59

"Sanjaya said, 'Beholding Duryodhana felled upon the earth like a
gigantic Sala uprooted (by the tempest) the Pandavas became filled with
joy. The Somakas also beheld, with hair standing on end, the Kuru king
felled upon the earth like an infuriated elephant felled by a lion.
Having struck Duryodhana down, the valiant Bhimasena, approaching the
Kuru chief, addressed him, saying, "O wretch, formerly laughing at the
disrobed Draupadi in the midst of the assembly, thou hadst, O fool,
addressed us as 'Cow, Cow!' Bear now the fruit of that insult!" Having
said these words, he touched the head of his fallen foe with his left
foot. Indeed, he struck the head of that lion among kings with his foot.
With eyes red in wrath, Bhimasena, that grinder of hostile armies, once
more said these words. Listen to them, O monarch! "They that danced at us
insultingly, saying, 'Cow, Cow!' we shall now dance at them, uttering the
same words, 'Cow, Cow!' We have no guile, no fire, no match, at dice, no
deception! Depending upon the might of our own arms we resist and check
our foes!" Having attained to the other shores of those fierce
hostilities, Vrikodara once more laughingly said these words slowly unto
Yudhishthira and Keshava and Srinjaya and Dhananjaya and the two sons of
Madri, "They that had dragged Draupadi, while ill, into the assembly and
had disrobed her there, behold those Dhartarashtras slain in battle by
the Pandavas through the ascetic penances of Yajnasena's daughter! Those
wicked-hearted sons of king Dhritarashtra who had called us 'Sesame seeds
without kernel,' have all been slain by us with their relatives and
followers! It matters little whether (as a consequence of those deeds) we
go to heaven or fall into hell!" Once more, uplifting the mace that lay
on his shoulders, he struck with his left foot the head of the monarch
who was prostrate on the earth, and addressing the deceitful Duryodhana,
said these words. Many of the foremost warriors among the Somakas, who
were all of righteous souls, beholding the foot of the rejoicing
Bhimasena of narrow heart placed upon the head of that foremost one of
Kuru's race, did not at all approve of it. While Vrikodara, after having
struck down thy son, was thus bragging and dancing madly, king
Yudhishthira addressed him, saying, "Thou hast paid off thy hostility
(towards Duryodhana) and accomplished thy vow by a fair or an unfair act!
Cease now, O Bhima! Do not crush his head with thy foot! Do not act
sinfully! Duryodhana is a king! He is, again, thy kinsman! He is fallen!
This conduct of thine, O sinless one, is not proper. Duryodhana was the
lord of eleven Akshauhinis of troops. He was the king of the Kurus. Do
not, O Bhima, touch a king and a kinsman with thy foot. His kinsmen are
slain. His friends and counsellors are gone. His troops have been
exterminated. He has been struck down in battle. He is to be pitied in
every respect. He deserves not to be insulted, for remember that he is a
king. He is ruined. His friends and kinsmen have been slain. His brothers
have been killed. His sons too have been slain. His funeral cake hath
been taken away. He is our brother. This that thou doest unto him is not
proper. 'Bhimasena is a man of righteous behaviour': people used to say
this before of thee! Why then, O Bhimasena, dost thou insult the king in
this way?" Having said these words unto Bhimasena, Yudhishthira, with
voice choked in tears, and afflicted with grief, approached Duryodhana,
that chastiser of foes, and said unto him, "O sire, thou shouldst not
give way to anger nor grieve for thyself. Without doubt thou bearest the
dreadful consequences of thy own former acts. Without doubt this sad and
woeful result had been ordained by the Creator himself, that we should
injure thee and thou shouldst injure us, O foremost one of Kuru's race!
Through thy own fault this great calamity has come upon thee, due to
avarice and pride and folly, O Bharata! Having caused thy companions and
brothers and sires and sons and grandsons and others to be all slain,
thou comest now by thy own death. In consequence of thy fault, thy
brothers, mighty car-warriors all, and thy kinsmen have been slain by us.
I think all this to be the work of irresistible Destiny. Thou art not to
be pitied. On the other hand, thy death, O sinless one, is enviable. It
is we that deserve to be pitied in every respect, O Kaurava! We shall
have to drag on a miserable existence, reft of all our dear friends and
kinsmen. Alas, how shall I behold the widows, overwhelmed with grief and
deprived of their senses by sorrow, of my brothers and sons and
grandsons! Thou, O king, departest from this world! Thou art sure to have
thy residence in heaven! We, on the other hand, shall be reckoned as
creatures of hell, and shall continue to suffer the most poignant grief!
The grief-afflicted wives of Dhritarashtra's sons and grandsons, those
widows crushed with sorrow, will without doubt, curse us all!" Having
said these words, Dharma's royal son, Yudhishthira, deeply afflicted with
grief, began to breathe hard and indulge in lamentations.'"



60

"Dhritarashtra said, 'Beholding the (Kuru) king struck down unfairly,
what O Suta, did the mighty Baladeva, that foremost one of Yadu's race,
say? Tell me, O Sanjaya, what Rohini's son, well-skilled in encounters
with the mace and well acquainted with all its rules, did on that
occasion!'

"Sanjaya said, 'Beholding thy son struck at the thighs, the mighty Rama,
that foremost of smiters, became exceedingly angry. Raising his arms
aloft the hero having the plough for his weapon, in a voice of deep
sorrow, said in the midst of those kings, "Oh, fie on Bhima, fie on
Bhima! Oh, fie, that in such a fair fight a blow hath been struck below
the navel! Never before hath such an act as Vrikodara hath done been
witnessed in an encounter with the mace! No limb below the navel should
be struck. This is the precept laid down in treatises! This Bhima,
however, is an ignorant wretch, unacquainted with the truths of
treatises! He, therefore, acteth as he likes!" While uttering these
words, Rama gave way to great wrath. The mighty Baladeva then, uplifting
his plough, rushed towards Bhimasena! The form of that high-souled
warrior of uplifted arms then became like that of the gigantic mountains
of Kailasa variegated with diverse kinds of metals. The mighty Keshava,
however, ever bending with humanity, seized the rushing Rama encircling
him with his massive and well-rounded arms. Those two foremost heroes of
Yadu's race, the one dark in complexion and the other fair, looked
exceedingly beautiful at that moment, like the Sun and the Moon, O king,
on the evening sky! For pacifying the angry Rama, Keshava addressed him,
saying, "There are six kinds of advancement that a person may have: one's
own advancement, the advancement of one's friends, the advancement of
one's friends', the decay of one's enemy, the decay of one's enemy's
friends, and the decay of one's enemy's friends' friends. When reverses
happen to one's own self or to one's friends, one should then understand
that one's fall is at hand and, therefore, one should at such times look
for the means of applying a remedy. The Pandavas of unsullied prowess are
our natural friends. They are the children of our own sire's sister! They
had been greatly afflicted by their foes! The accomplishment of one's vow
is one's duty. Formerly Bhima had vowed in the midst of the assembly that
he would in great battle break with his mace the thighs of Duryodhana.
The great Rishi Maitreya also, O scorcher of foes, had formerly cursed
Duryodhana, saying, 'Bhima will, with his mace, break thy thighs!' In
consequence of all this, I do not see any fault in Bhima! Do not give way
to wrath, O slayer of Pralamva! Our relationship with the Pandavas is
founded upon birth and blood, as also upon an attraction of hearts. In
their growth is our growth. Do not, therefore, give way to wrath, O bull
among men!" Hearing these words of Vasudeva the wielder of the plough,
who was conversant with rules of morality, said, "Morality is well
practised by the good. Morality, however, is always afflicted by two
things, the desire of Profit entertained by those that covet it, and the
desire for Pleasure cherished by those that are wedded to it. Whoever
without afflicting Morality and Profit, or Morality and Pleasure, or
Pleasure and Profit, followeth all three--Morality, Profit and
Pleasure--always succeeds in obtaining great happiness. In consequence,
however, of morality being afflicted by Bhimasena, this harmony of which
I have spoken hath been disturbed, whatever, O Govinda, thou mayst tell
me!" Krishna replied, saying, "Thou art always described as bereft of
wrath, and righteous-souled and devoted to righteousness! Calm thyself,
therefore, and do not give way to wrath! Know that the Kali age is at
hand. Remember also the vow made by the son of Pandu! Let, therefore, the
son of Pandu be regarded to have paid off the debt he owed to his
hostility and to have fulfilled his vow!"

"Sanjaya continued, 'Hearing this fallacious discourse from Keshava, O
king, Rama failed to dispel his wrath and became cheerful. He then said
in that assembly, "Having unfairly slain king Suyodhana of righteous
soul, the son of Pandu shall be reputed in the world as a crooked
warrior! The righteous-souled Duryodhana, on the other hand, shall obtain
eternal blessedness! Dhritarashtra's royal son, that ruler of men, who
hath been struck down, is a fair warrior. Having made every arrangement
for the Sacrifice of battle and having undergone the initiatory
ceremonies on the field, and, lastly, having poured his life as a
libation upon the fire represented by his foes, Duryodhana has fairly
completed his sacrifice by the final ablutions represented by the
attainment of glory!" Having said these words, the valiant son of Rohini,
looking like the crest of a white cloud, ascended his car and proceeded
towards Dwaraka. The Pancalas with the Vrishnis, as also the Pandavas, O
monarch, became rather cheerless after Rama had set out for Dwaravati.
Then Vasudeva, approaching Yudhishthira who was exceedingly melancholy
and filled with anxiety, and who hung down his head and knew not what to
do in consequence of his deep affliction, said unto him these words:

"'Vasudeva said, "O Yudhishthira the just, why dost thou sanction this
unrighteous act, since thou permittest the head of the insensible and
fallen Duryodhana whose kinsmen and friends have all been slain to be
thus struck by Bhima with his foot. Conversant with the ways of morality,
why dost thou, O king, witness this act with indifference?"

"'Yudhishthira answered, "This act, O Krishna, done from wrath, of
Vrikodara's touching the head of the king with his foot, is not agreeable
to me, nor am I glad at this extermination of my race! By guile were we
always deceived by the sons of Dhritarashtra! Many were the cruel words
they spoke to us. We were again exiled into the woods by them. Great is
the grief on account of all those acts that is in Bhimasena's heart!
Reflecting on all this, O thou of Vrishni's race, I looked on with
indifference! Having slain the covetous Duryodhana bereft of wisdom and
enslaved by his passions, let the son of Pandu gratify his desire, be it
righteousness or unrighteousness!"

"Sanjaya continued, 'After Yudhishthira had said this, Vasudeva, that
perpetuator of Yadu's race, said with difficulty, "Let it be so!" Indeed,
after Vasudeva had been addressed in those words by Yudhishthira, the
former, who, always wished what was agreeable to and beneficial for
Bhima, approved all those acts that Bhima had done in battle. Having
struck down thy son in battle, the wrathful Bhimasena, his heart filled
with joy, stood with joined hands before Yudhishthira and saluted him in
proper form. With eyes expanded in delight and proud of the victory he
had won, Vrikodara of great energy, O king, addressed his eldest brother,
saying, "The Earth is today thine, O king, without brawls to disturb her
and with all her thorns removed! Rule over her, O monarch, and observe
the duties of thy order! He who was the cause of these hostilities and
who fomented them by means of his guile, that wretched wight fond of
deception, lieth, struck down, on the bare ground, O lord of earth! All
these wretches headed by Duhshasana, who used to utter cruel words, as
also those other foes of thine, the son of Radha, and Shakuni, have been
slain! Teeming with all kinds of gems, the Earth, with her forests and
mountains, O monarch, once more cometh to thee that hast no foes alive!"

"'Yudhishthira said, "Hostilities have come to an end! King Suyodhana
hath been struck down! The earth hath been conquered (by us), ourselves
having acted according to the counsels of Krishna! By good luck, thou
hast paid off thy debt to thy mother and to thy wrath! By good luck, thou
hast been victorious, O invincible hero, and by good luck, thy foe hath
been slain!"'"



61

"Dhritarashtra said, 'Beholding Duryodhana struck down in battle by
Bhimasena, what, O Sanjaya, did the Pandavas and the Srinjayas do?'

"Sanjaya said, 'Beholding Duryodhana slain by Bhimasena in battle, O
king, like a wild elephant slain by a lion, the Pandavas with Krishna
became filled with delight. The Pancalas and the Srinjayas also, upon the
fall of the Kuru king, waved their upper garments (in the air) and
uttered leonine roars. The very Earth seemed to be unable to bear those
rejoicing warriors. Some stretched their bows; others drew their
bowstrings. Some blew their huge conchs; others beat their drums. Some
sported and jumped about, while some amongst thy foes laughed aloud. Many
heroes repeatedly said these words unto Bhimasena, "Exceedingly difficult
and great hath been the fears that thou hast achieved today in battle, by
having struck down the Kuru king, himself a great warrior, with thy mace!
All these men regard this slaughter of the foe by thee to be like that of
Vritra by Indra himself! Who else, save thyself, O Vrikodara, could slay
the heroic Duryodhana while careering in diverse kinds of motion and
performing all the wheeling manoeuvres (characteristic of such
encounters)? Thou hast now reached the other shore of these hostilities,
that other shore which none else could reach. This feat that thou hast
achieved is incapable of being achieved by any other warriors. By good
luck, thou hast, O hero, like an infuriated elephant, crushed with thy
foot the head of Duryodhana on the field of battle! Having fought a
wonderful battle, by good luck, O sinless one, thou hast quaffed the
blood of Duhshasana, like a lion quaffing the blood of a buffalo! By good
luck, thou hast, by thy own energy, placed thy foot on the head of all
those that had injured the righteous-souled king Yudhishthira! In
consequence of having vanquished thy foes and of thy having slain
Duryodhana, by good luck, O Bhima, thy fame hath spread over the whole
world! Bards and eulogists applauded Shakra after the fall of Vritra,
even as we are now applauding thee, O Bharata, after the fall of thy
foes! Know, O Bharata, that the joy we felt upon the fall of Duryodhana
hath not yet abated in the least!" Even these were the words addressed to
Bhimasena by the assembled eulogists on that occasion! Whilst those
tigers among men, the Pancalas and the Pandavas, all filled with delight
were indulging in such language, the slayer of Madhu addressed them,
saying, "You rulers of men, it is not proper to slay a slain foe with
such cruel speeches repeatedly uttered. This wight of wicked
understanding hath already been slain. This sinful, shameless, and
covetous wretch, surrounded by sinful counsellors and ever regardless of
the advice of wise friends, met with his death even when he refused,
though repeatedly urged to contrary by Vidura and Drona and Kripa and
Sanjaya, to give unto the sons of Pandu their paternal share in the
kingdom which they had solicited at his hands! This wretch is not now fit
to be regarded either as a friend or a foe! What use in spending bitter
breath upon one who hath now become a piece of wood! Mount your cars
quickly, ye kings, for we should leave this place! By good luck, this
sinful wretch hath been slain with his counsellors and kinsmen and
friends!" Hearing these rebukes from Krishna, king Duryodhana, O monarch,
gave way to wrath and endeavoured to rise. Sitting on his haunches and
supporting himself on his two arms, he contracted his eyebrows and cast
angry glances at Vasudeva. The form then of Duryodhana whose body was
half raised looked like that of a poisonous snake, O Bharata, shorn of
its tail. Disregarding his poignant and unbearable pains, Duryodhana
began to afflict Vasudeva with keen and bitter words, "O son of Kansa's
slave, thou hast, it seems, no shame, for hast thou forgotten that I have
been struck down most unfairly, judged by the rules that prevail in
encounters with the mace? It was thou who unfairly caused this act by
reminding Bhima with a hint about the breaking of my thighs! Dost thou
think I did not mark it when Arjuna (acting under thy advice) hinted it
to Bhima? Having caused thousands of kings, who always fought fairly, to
be slain through diverse kinds of unfair means, feelest thou no shame or
no abhorrence for those acts? Day after day having caused a great carnage
of heroic warriors, thou causedst the grandsire to be slain by placing
Shikhandi to the fore! Having again caused an elephant of the name of
Ashvatthama to be slain, O thou of wicked understanding, thou causedst
the preceptor to lay aside his weapons. Thinkest thou that this is not
known to me! While again that valiant hero was about to be slain this
cruel Dhrishtadyumna, thou didst not dissuade the latter! The dart that
had been begged (of Shakra as a boon) by Karna for the slaughter of
Arjuna was baffled by thee through Ghatotkacha! Who is there that is more
sinful than thou? Similarly, the mighty Bhurishrava, with one of his arms
lopped off and while observant of the Praya vow, was caused to be slain
by thee through the agency of the high-souled Satyaki. Karna had done a
great feat for vanquishing Partha. Thou, however, causedst Aswasena, the
son of that prince of snakes (Takshaka), to be baffled in achieving his
purpose! When again the wheel of Karna's car sank in mire and Karna was
afflicted with calamity and almost vanquished on that account, when,
indeed, that foremost of men became anxious to liberate his wheel, thou
causedst that Karna to be then slain! If ye had fought me and Karna and
Bhishma and Drona by fair means, victory then, without doubt, would never
have been yours. By adopting the most crooked and unrighteous of means
thou hast caused many kings observant of the duties of their order and
ourselves also to be slain!'

"'Vasudeva said, "Thou, O son of Gandhari, hast been slain with thy
brothers, sons, kinsmen, friends, and followers, only in consequence of
the sinful path in which thou hast trod! Through thy evil acts those two
heroes, Bhishma and Drona, have been slain! Karna too hath been slain for
having imitated thy behaviour! Solicited by me, O fool, thou didst not,
from avarice, give the Pandavas their paternal share, acting according to
the counsels of Shakuni! Thou gavest poison to Bhimasena! Thou hadst,
also, O thou of wicked understanding, endeavoured to burn all the
Pandavas with their mother at the palace of lac! On the occasion also of
the gambling, thou hadst persecuted the daughter of Yajnasena, while in
her season, in the midst of the assembly! Shameless as thou art, even
then thou becamest worthy of being slain! Thou hadst, through Subala's
son well-versed in dice, unfairly vanquished the virtuous Yudhishthira
who was unskilled in gambling! For that art thou slain! Through the
sinful Jayadratha again, Krishna was on another occasion persecuted when
the Pandavas, her lords, had gone out hunting towards the hermitage of
Trinavindu! Causing Abhimanyu, who was a child and alone, to be
surrounded by many, thou didst slay that hero. It is in consequence of
that fault, O sinful wretch, that thou art slain! All those unrighteous
acts that thou sayest have been perpetrated by us, have in reality been
perpetrated by thee in consequence of thy sinful nature! Thou didst never
listen to the counsels of Brihaspati and Usanas! Thou didst never wait
upon the old! Thou didst never hear beneficial words! Enslaved by
ungovernable covetousness and thirst of gain, thou didst perpetrate many
unrighteous acts! Bear now the consequences of those acts of thine!"

"'Duryodhana said, "I have studied, made presents according to the
ordinance, governed the wide Earth with her seas, and stood over the
heads of my foes! Who is there so fortunate as myself! That end again
which is courted by Kshatriyas observant of the duties of their own
order, death in battle, hath become mine. Who, therefore, is so fortunate
as myself? Human enjoyments such as were worthy of the very gods and such
as could with difficulty be obtained by other kings, had been mine.
Prosperity of the very highest kind had been attained by me! Who then is
so fortunate as myself? With all my well-wishers, and my younger
brothers, I am going to heaven, O thou of unfading glory! As regards
yourselves, with your purposes unachieved and torn by grief, live ye in
this unhappy world!"'

"Sanjaya continued, 'Upon the conclusion of these words of the
intelligent king of the Kurus, a thick shower of fragrant flowers fell
from the sky. The Gandharvas played upon many charming musical
instruments. The Apsaras in a chorus sang the glory of king Duryodhana.
The Siddhas uttered loud sound to the effect, "Praise be to king
Duryodhana!" Fragrant and delicious breezes mildly blew on every side.
All the quarters became clear and the firmament looked blue as the lapis
lazuli. Beholding these exceedingly wonderful things and this worship
offered to Duryodhana, the Pandavas headed by Vasudeva became ashamed.
Hearing (invisible beings cry out) that Bhishma and Drona and Karna and
Bhurishrava were slain unrighteously, they became afflicted with grief
and wept in sorrow. Beholding the Pandavas filled with anxiety and grief,
Krishna addressed them in a voice deep as that of the clouds or the drum,
saying, "All of them were great car-warriors and exceedingly quick in the
use of weapons! If ye had put forth all your prowess, even then ye could
never have slain them in battle by fighting fairly! King Duryodhana also
could never be slain in a fair encounter! The same is the case with all
those mighty car-warriors headed by Bhishma! From desire of doing good to
you, I repeatedly applied my powers of illusion and caused them to be
slain by diverse means in battle. If I had not adopted such deceitful
ways in battle, victory would never have been yours, nor kingdom, nor
wealth! Those four were very high-souled warriors and regarded as
Atirathas in the world. The very Regents of the Earth could not slay them
in fair fight! Similarly, the son of Dhritarashtra, though fatigued when
armed with the mace, could not be slain in fair fight by Yama himself
armed with his bludgeon! You should not take it to heart that this foe of
yours hath been slain deceitfully. When the number of one's foes becomes
great, then destruction should be effected by contrivances and means. The
gods themselves, in slaying the Asuras, have trod the same way. That way,
therefore, that hath been trod by the gods, may be trod by all. We have
been crowned with success. It is evening. We had better depart to our
tents. Let us all, ye kings, take rest with our steeds and elephants and
cars." Hearing these words of Vasudeva, the Pandavas and the Pancalas,
filled with delight, roared like a multitude of lions. All of them blew
their conchs and Jadava himself blew Panchajanya, filled with joy, O bull
among men, at the sight of Duryodhana struck down in battle.'"



62

Sanjaya said, "All those kings, possessed of arms that resembled spiked
bludgeons, then proceeded towards their tents, filled with joy and
blowing their conchs on their way. The Pandavas also, O monarch,
proceeded towards our encampment. The great bowman Yuyutsu followed them,
as also Satyaki, and Dhrishtadyumna, and Shikhandi, and the five sons of
Draupadi. The other great bowmen also proceeded towards our tents. The
Parthas then entered the tent of Duryodhana, shorn of its splendours and
reft of its lord and looking like an arena of amusement after it has been
deserted by spectators. Indeed, that pavilion looked like a city reft of
festivities, or a lake without its elephant. It then swarmed with women
and eunuchs and certain aged counsellors. Duryodhana and other heroes,
attired in robes dyed in yellow, formerly used, O king, to wait
reverentially, with joined hands, on those old counsellors.

Arrived at the pavilion of the Kuru king, the Pandavas, those foremost of
car-warriors, O monarch, dismounted from their cars. At that time, always
engaged, O bull of Bharata's race, in the good of his friend, Keshava,
addressed the wielder of gandiva, saying, "Take down thy gandiva as also
the two inexhaustible quivers. I shall dismount after thee, O best of the
Bharatas! Get thee down, for this is for thy good, O sinless one!"

Pandu's brave son Dhananjaya did as he was directed. The intelligent
Krishna, abandoning the reins of the steeds, then dismounted from the car
of Dhananjaya. After the high-souled Lord of all creatures had dismounted
from that car, the celestial Ape that topped the mantle of Arjuna's
vehicle, disappeared there and then. The top of the vehicle, which had
before been burnt by Drona and Karna with their celestial weapons,
quickly blazed forth to ashes, O king, without any visible fire having
been in sight. Indeed, the car of Dhananjaya, with its quick pairs of
steeds, yoke, and shaft, fell down, reduced to ashes.

Beholding the vehicle thus reduced to ashes, O lord, the sons of Pandu
became filled with wonder, and Arjuna, O king, having saluted Krishna and
bowed unto him, said these words, with joined hands and in an
affectionate voice, 'O Govinda, O divine one, for what reason hath this
car been consumed by fire? What is this highly wonderful incident that
has happened before our eyes! O thou of mighty arms, if thou thinkest
that I can listen to it without harm, then tell me everything.'

Vasudeva said, 'That car, O Arjuna, had before been consumed by diverse
kinds of weapons. It was because I had sat upon it during battle that it
did not fall into pieces, O scorcher of foes! Previously consumed by the
energy of brahmastra, it has been reduced to ashes upon my abandoning it
after attainment by thee of thy objects!'

Then, with a little pride, that slayer of foes, the divine Keshava,
embracing king Yudhishthira, said unto him, 'By good luck, thou hast won
the victory, O son of Kunti! By good luck, thy foes have been vanquished!
By good luck, the wielder of gandiva, Bhimasena the son of Pandu,
thyself, O king, and the two sons of Madri have escaped with life from
this battle so destructive of heroes, and have escaped after having slain
all your foes! Quickly do that, O Bharata, which should now be done by
thee!

After I had arrived at Upaplavya, thyself, approaching me, with the
wielder of gandiva in thy company, gavest me honey and the customary
ingredients, and saidst these words, O Lord: 'This Dhananjaya, O Krishna,
is thy brother and friend! He should, therefore, be protected by thee in
all dangers!' After thou didst say these words, I answered thee, saying,
'So be it!'

That Savyasaci hath been protected by me. Victory also hath been thine, O
king! With his brothers, O king of kings, that hero of true prowess hath
come out of this dreadful battle, so destructive of heroes, with life!'
Thus addressed by Krishna, King Yudhishthira the just, with hair standing
on end, O monarch, said these words unto Janardana:

Yudhishthira said, "Who else save thee, O grinder of foes, not excepting
the thunder-wielding Purandara himself, could have withstood the
brahmastras hurled by Drona and Karna! It was through thy grace that the
samsaptakas were vanquished! It was through thy grace that Partha had
never to turn back from even the fiercest of encounters! Similarly, it
was through thy grace, O mighty-armed one, that I myself, with my
posterity, have, by accomplishing diverse acts one after another,
obtained the auspicious end of prowess and energy! At Upaplavya, the
great rishi Krishna-Dvaipayana told me that thither is Krishna where
righteousness is, and thither is victory where Krishna is!'"

Sanjaya continued, "After this conversation, those heroes entered thy
encampment and obtained the military chest, many jewels, and much wealth.
And they also obtained silver and gold and gems and pearls and many
costly ornaments and blankets and skins, and innumerable slaves male and
female, and many other things necessary for sovereignty. Having obtained
that inexhaustible wealth belonging to thee, O bull of Bharata's race,
those highly blessed ones, whose foe had been slain, uttered loud cries
of exultation. Having unyoked their animals, the Pandavas and Satyaki
remained there awhile for resting themselves.

Then Vasudeva of great renown said, 'We should, as an initiatory act of
blessedness, remain out of the camp for this night.' Answering, 'So be
it!' the Pandavas and Satyaki, accompanied by Vasudeva, went out of the
camp for the sake of doing that which was regarded as an auspicious act.
Arrived on the banks of the sacred stream Oghavati, O king, the Pandavas,
reft of foes, took up their quarters there for that night!

They despatched Keshava of Yadu's race to Hastinapura. Vasudeva of great
prowess, causing Daruka to get upon his car, proceeded very quickly to
that place where the royal son of Ambika was. While about to start on his
car having Shaibya and Sugriva (and the others) yoked unto it, (the
Pandavas) said unto him, 'Comfort the helpless Gandhari who hath lost all
her sons!' Thus addressed by the Pandavas, that chief of the Satvatas
then proceeded towards Hastinapura and arrived at the presence of
Gandhari who had lost all her sons in the war.'"



63

Janamejaya said, "For what reason did that tiger among kings,
Yudhishthira the just, despatch that scorcher of foes, Vasudeva, unto
Gandhari? Krishna had at first gone to the Kauravas for the sake of
bringing about peace. He did not obtain the fruition of his wishes. In
consequence of this the battle took place. When all the warriors were
slain and Duryodhana was struck down, when in consequence of the battle
the empire of Pandu's son became perfectly foeless, when all the (Kuru)
camp became empty, all its inmates having fled, when great renown was won
by the son of Pandu, what, O regenerate one, was the cause for which
Krishna had once again to go to Hastinapura? It seems to me, O Brahmana,
that the cause could not be a light one, for it was Janardana of
immeasurable soul who had himself to make the journey! O foremost of all
Adhyaryus, tell me in detail what the cause was for undertaking such a
mission!"

Vaishampayana said, "The question thou askest me, O king, is, indeed,
worthy of thee! I will tell thee everything truly as it occurred, O bull
of Bharata's race! Beholding Duryodhana, the mighty son of Dhritarashtra,
struck down by Bhimasena in contravention of the rules of fair fight, in
fact, beholding the Kuru king slain unfairly, O Bharata, Yudhishthira, O
monarch, became filled with great fear, at the thought of the highly
blessed Gandhari possessed of ascetic merit. "She hath undergone severe
ascetic austerities and can, therefore, consume the three worlds," even
thus thought the son of Pandu. By sending Krishna, Gandhari, blazing with
wrath, would be comforted before Yudhishthira's own arrival. "Hearing of
the death of her son brought to such a plight by ourselves, she will, in
wrath, with the fire of her mind, reduce us to ashes! How will Gandhari
endure such poignant grief, after she hears her son, who always fought
fairly, slain unfairly by us?" Having reflected in this strain for a long
while, king Yudhishthira the just, filled with fear and grief, said these
words unto Vasudeva: "Through thy grace, O Govinda, my kingdom hath been
reft of thorns! That which we could not in imagination even aspire to
obtain hath now become ours, O thou of unfading glory! Before my eyes, O
mighty-armed one, making the very hair stand on end, violent were the
blows that thou hadst to bear, O delighter of the Yadavas! In the battle
between the gods and the Asuras, thou hadst, in days of old, lent thy aid
for the destruction of the foes of the gods and those foes were slain! In
the same way, O mighty-armed one, thou hast given us aid, O thou of
unfading glory! By agreeing to act as our charioteer, O thou of Vrishni's
race, thou hast all along protected us! If thou hadst not been the
protector of Phalguna in dreadful battle, how could then this sea of
troops have been capable of being vanquished? Many were the blows of the
mace, and many were the strokes of spiked bludgeons and darts and sharp
arrows and lances and battle axes, that have been endured by thee! For
our sake, O Krishna, thou hadst also to hear many harsh words and endure
the fall, violent as the thunder, of weapons in battle! In consequence of
Duryodhana's slaughter, all this has not been fruitless, O thou of
unfading glory! Act thou again in such a way that the fruit of all those
acts may not be destroyed! Although victory hath been ours, O Krishna,
our heart, however, is yet trembling in doubt! Know, O Madhava, that
Gandhari's wrath, O mighty-armed one, hath been provoked! That
highly-blessed lady is always emaciating herself with the austerest of
penances! Hearing of the slaughter of her sons and grandsons, she will,
without doubt, consume us to ashes! It is time, O hero, I think, for
pacifying her! Except thee, O foremost of men, what other person is there
that is able to even behold that lady of eyes red like copper in wrath
and exceedingly afflicted with the ills that have befallen her children?
That thou shouldst go there, O Madhava, is what I think to be proper, for
pacifying Gandhari, O chastiser of foes, who is blazing with wrath! Thou
art the Creator and the Destroyer. Thou art the first cause of all the
worlds thyself being eternal! By words fraught with reasons, visible and
invisible that are all the result of time, thou wilt quickly, O thou of
great wisdom, be able to pacify Gandhari! Our grandsire, thy holy
Krishna-Dvaipayana, will be there. O mighty-armed one, it is thy duty to
dispel, by all means in thy power, the wrath of Gandhari!" Hearing these
words of king Yudhishthira the just, the perpetuator of Yadu's race,
summoning Daruka, said, "Let my car be equipped!" Having received
Keshava's command, Daruka in great haste, returned and represented unto
his high-souled master that the car was ready. That scorcher of foes and
chief of Yadu's race, the lord Keshava, having mounted the car, proceeded
with great haste to the city of the Kurus. The adorable Madhava then,
riding on his vehicle, proceeded, and arriving at the city called after
the elephant entered it. Causing the city to resound with the rattle of
his car-wheels as he entered it, he sent word to Dhritarashtra and then
alighted from his vehicle and entered the palace of the old king. He
there beheld that best of Rishis, (Dvaipayana) arrived before him.
Janardana, embracing the feet of both Vyasa and Dhritarashtra, quietly
saluted Gandhari also. Then the foremost of the Yadavas, Vishnu seizing
Dhritarashtra by the hand, O monarch, began to weep melodiously. Having
shed tears for a while from sorrow, he washed his eyes and his face with
water according to rules. That chastiser of foes then said these softly
flowing words unto Dhritarashtra, "Nothing is unknown to thee, O Bharata,
about the past and the future! Thou art well-acquainted, O lord, with the
course of time! From a regard for thee, the Pandavas had endeavoured to
prevent the destruction of their race and the extermination of
Kshatriyas, O Bharata! Having made an understanding with his brothers,
the virtuous Yudhishthira had lived peacefully. He even went to exile
after defeat at unfair dice! With his brothers he led a life of
concealment, attired in various disguises. They also every day got into
diverse other woes as if they were quite helpless! On the eve of battle I
myself came and in the presence of all men begged of thee only five
villages. Afflicted by Time, and moved by covetousness, thou didst not
grant my request. Through thy fault, O king, all the Kshatriya race hath
been exterminated! Bhishma, and Somadatta, and Valhika, and Kripa, and
Drona and his son, and the wise Vidura, always solicited thee for peace.
Thou didst not, however, follow their counsels! Everyone, it seems, when
afflicted by Time, is stupefied, O Bharata, since even thou, O king, as
regards this matter, did act so foolishly! What else can it be but the
effect of Time? Indeed, Destiny is supreme! Do not, O thou of great
wisdom, impute any fault to the Pandavas! The smallest transgression is
not discernible in the high-souled Pandavas, judged by the rules of
morality or reason or affection, O scorcher of foes! Knowing all this to
be the fruit of thy own fault, it behoveth thee not to cherish any
ill-feeling towards the Pandavas! Race, line, funeral cake, and what else
depends upon offspring, now depend on the Pandavas as regards both
thyself and Gandhari! Thyself, O tiger among the Kurus, and the renowned
Gandhari also, should not harbour malice towards the Pandavas. Reflecting
upon all this, and thinking also of thy own transgressions, cherish good
feeling towards the Pandavas, I bow to thee, O bull of Bharata's race!
Thou knowest, O mighty-armed one, what the devotion is of king
Yudhishthira and what his affection is towards thee, O tiger among kings!
Having caused this slaughter of even foes that wronged him so, he is
burning day and night, and hath not succeeded in obtaining peace of mind!
That tiger among men, grieving for thee and for Gandhari, faileth to
obtain any happiness. Overwhelmed with shame he cometh not before thee
that art burning with grief on account of thy children and whose
understanding and senses have been agitated by that grief!" Having said
these words unto Dhritarashtra, that foremost one of Yadu's race, O
monarch, addressed the grief-stricken Gandhari in these words of high
import: "O daughter of Subala, thou of excellent vows, listen to what I
say! O auspicious dame, there is now no lady like thee in the world! Thou
rememberest, O queen, those words that thou spokest in the assembly in my
presence, those words fraught with righteousness and that were beneficial
to both parties, which thy sons, O auspicious lady, did not obey!
Duryodhana who coveted victory was addressed by thee in bitter words!
Thou toldst him then. 'Listen, O fool, to these words of mine: "thither
is victory where righteousness is."' Those words of thine, O princess,
have now been accomplished! Knowing all this, O auspicious lady, do not
set thy heart on sorrow. Let not thy heart incline towards the
destruction of the Pandavas! In consequence of the strength of thy
penances, thou art able, O highly blessed one, to burn, with thy eyes
kindled with rage, the whole Earth with her mobile and immobile
creatures!" Hearing these words of Vasudeva, Gandhari said, "It is even
so, O Keshava, as thou sayest! My heart, burning in grief, has been
unsteadied! After hearing thy words, however, that heart, O Janardana,
hath again become steady. As regards the blind old king, now become
child, thou, O foremost of men, with those heroes, the sons of Pandu,
hast become his refuge!" Having said so much, Gandhari, burning in grief
on account of the death of her sons, covered her face with her cloth and
began to weep aloud. The mighty-armed lord Keshava then comforted the
grief-stricken princess with words that were fraught with reasons drawn
from visible instances. Having comforted Gandhari and Dhritarashtra,
Keshava of Madhu's race came to know (by intuition) the evil that was
meditated by Drona's son. Rising up in haste after worshipping the feet
of Vyasa bending his head, Keshava, O monarch, addressed Dhritarashtra,
saying, "I take my leave, O foremost one of Kuru's race! Do not set thy
heart on grief! The son of Drona bears an evil purpose. It is for this
that I rise so suddenly! It seems that he has formed a plan of destroying
the Pandavas during the night!" Hearing these words, both Gandhari and
Dhritarashtra said unto Keshava that slayer of Keshi, these words: "Go,
quickly, O mighty-armed one, protect the Pandavas! Let me soon meet thee
again, O Janardana!" Then Keshava of unfading glory proceeded with
Daruka. After Vasudeva had departed, O king, Vyasa, that adored of the
whole world, of inconceivable soul, began to comfort king Dhritarashtra.
The righteous-souled Vasudeva departed, having achieved his mission
successfully, from Hastinapura, for seeing the camp and the Pandavas.
Arrived at the camp, he proceeded to the presence of the Pandavas.
Telling them everything (about his mission to the city), he took his seat
with them."



64

"Dhritarashtra said, 'Kicked at the head, his thighs broken, prostrated
on the ground, exceedingly proud, what, O Sanjaya, did my son then say?
King Duryodhana was exceedingly wrathful and his hostility to the sons of
Pandu was deep-rooted. When therefore this great calamity overtook him,
what did he next say on the field?'

"Sanjaya said, 'Listen to me, O monarch, as I describe to thee what
happened. Listen, O king, to what Duryodhana said when overtaken by
calamity. With his thighs broken, the king, O monarch, covered with dust,
gathered his flowing locks, casting his eyes on all sides. Having with
difficulty gathered his locks, he began to sigh like a snake. Filled with
rage and with tears flowing fast from his eyes, he looked at me. He
struck his arms against the Earth for a while like an infuriated
elephant. Shaking his loose locks, and gnashing his teeth, he began to
censure the eldest son of Pandu. Breathing heavily, he then addressed me,
saying, "Alas, I who had Santanu's son Bhishma for my protector, and
Karna, that foremost of all wielders of weapons and Gotama's son,
Shakuni, and Drona, that first of all wielders of arms, and Ashvatthama,
and the heroic Shalya, and Kritavarma, alas, even I have come to this
plight! It seems that Time is irresistible! I was the lord of eleven
Chamus of troops and yet I have come to this plight! O mighty-armed one,
no one can rise superior to Time! Those of my side that have escaped with
life from this battle should be informed, how I have been struck down by
Bhimasena in contravention of the rules of fair fight! Many have been the
very unfair and sinful acts that have been perpetrated towards
Bhurishrava, and Bhishma, and Drona of great prosperity! This is another
very infamous act that the cruel Pandavas have perpetrated, for which, I
am certain, they will incur the condemnation of all righteous men! What
pleasure can a righteously disposed person enjoy at having gained a
victory by unfair acts? What wise man, again, is there that would accord
his approbation to a person contravening the rules of fairness? What
learned man is there that would rejoice after having won victory by
unrighteousness as that sinful wretch, Vrikodara the son of Pandu,
rejoices? What can be more amazing than this, that Bhimasena in wrath
should with his foot touch the head of one like me while lying with my
thighs broken? Is that person, O Sanjaya, worthy of honour who behaveth
thus towards a man possessed of glory endued with prosperity, living in
the midst of friends? My parents are not ignorant of the duties of
battle. Instructed by me, O Sanjaya, tell them that are afflicted with
grief these words: I have performed sacrifices, supported a large number
of servants properly, governed the whole earth with her seas! I stayed on
the heads of my living foes! I gave wealth to my kinsmen to the extent of
my abilities, and I did what was agreeable to friends. I withstood all my
foes. Who is there that is more fortunate than myself? I have made
progresses through hostile kingdoms and commanded kings as slaves. I have
acted handsomely towards all I loved and liked. Who is there more
fortunate than myself? I honoured all my kinsmen and attended to the
welfare of all my dependants. I have attended to the three ends of human
existence, Religion, Profit, and Pleasure! Who is there more fortunate
than myself? I laid my commands on great kings, and honour, unattainable
by others, was mine, I always made my journeys on the very best of
steeds. Who is there more fortunate than myself? I studied the Vedas and
made gifts according to the ordinance. My life has passed in happiness.
By observance of the duties of my own order, I have earned many regions
of blessedness hereafter. Who is there more fortunate than myself? By
good luck, I have not been vanquished in battle and subjected to the
necessity of serving my foes as masters. By good luck, O lord, it is only
after my death that my swelling prosperity abandons me for waiting upon
another! That which is desired by good Kshatriyas observant of the duties
of their order, that death, is obtained by me! Who is there so fortunate
as myself? By good luck, I did not suffer myself to be turned away from
the path of hostility and to be vanquished like an ordinary person! By
good luck, I have not been vanquished after I had done some base act!
Like the slaughter of a person that is asleep or that is heedless, like
the slaughter of one by the administration of poison, my slaughter hath
taken place, for I have been slain as unrighteously, in contravention of
the rules of fair fight! The highly blessed Ashvatthama, and Kritavarma
of the Satwata race, and Saradwat's son Kripa, should be told these words
of mine, 'You should never repose any confidence upon the Pandavas, those
violators of rules, who have perpetrated many unrighteous acts!' After
this, thy royal son of true prowess addressed our message-bearers in
these words, "I have, in battle, been slain by Bhimasena most
unrighteously! I am now like a moneyless wayfarer and shall follow in the
wake of Drona who has already gone to heaven, of Karna and Shalya, of
Vrishasena of great energy, of Shakuni the son of Subala, of Jalasandha
of great valour, of king Bhagadatta, of Somadatta's son, that mighty
bowman, of Jayadratha, the king of the Sindhus, of all my brothers headed
by Duhshasana and equal unto myself, of Duhshasana's son of great
prowess, and of Lakshmana, my son, and thousands of others that fought
for me. Alas how shall my sister, stricken with woe, live sorrowfully,
after hearing of the slaughter of her brothers and her husband! Alas,
what shall be the plight of the old king, my sire, with Gandhari, and his
daughters-in-law and grand-daughters-in-law! Without doubt, the beautiful
and large-eyed mother of Lakshmana, made sonless and husbandless, will
soon meet with her death! If Charvaka, the mendicant devotee who is a
master of speech, learns everything, that blessed man will certainly
avenge himself of my death! By dying upon the sacred field of
Samantapanchaka, celebrated over the three worlds, I shall certainly
obtain many eternal regions!" Then, O sire, thousands of men, with eyes
full of tears, fled away in all directions, having heard these
lamentations of the king. The whole Earth, with her forests and seas,
with all her mobile and immobile creatures, began to tremble violently,
and produce a loud noise. All the points of the compass became murky. The
messengers, repairing to Drona's son, represented to him all that had
happened regarding the conduct of the mace-encounter and the fall of the
king. Having represented everything unto Drona's son, O Bharata, all of
them remained in a thoughtful mood for a long while and then went away,
grief-stricken, to the place they came from.'"



65

"Sanjaya said, 'Having heard of Duryodhana's fall from the messengers,
those mighty car-warriors, the unslain remnant of the Kaurava army,
exceedingly wounded with keen shafts, and maces and lances and darts,
those three, Ashvatthama and Kripa and Kritavarma of the Satwata race,
came quickly on their fleet steeds to the field of battle. They beheld
there the high-souled son of Dhritarashtra prostrate on the ground like a
gigantic Sala tree laid low in the forest by a tempest. They beheld him
writhing on the bare ground and covered with blood even like a mighty
elephant in the forest laid low by a hunter. They saw him weltering in
agony and bathed in profuse streams of blood. Indeed, they saw him lying
on the ground like the sun dropped on the earth or like the ocean dried
by a mighty wind, or like the full Moon in the firmament with his disc
shrouded by a fog. Equal to an elephant in prowess and possessed of long
arms, the king lay on the earth, covered with dust. Around him were many
terrible creatures and carnivorous animals like wealth-coveting
dependants around a monarch in state. His forehead was contracted into
furrows of rage and his eyes were rolling in wrath. They beheld the king,
that tiger among men, full of rage, like a tiger struck down (by
hunters). Those great archers Kripa and others, beholding the monarch
laid low on the Earth, became stupefied. Alighting from their cars, they
ran towards the king. Seeing Duryodhana, all of them sat on the earth
around him. Then Drona's son, O monarch, with tearful eyes and breathing
like a snake, said these words unto that chief of Bharata's race, that
foremost of all the kings on earth, "Truly, there is nothing stable in
the world of men, since thou, O tiger among men, liest on the bare earth,
stained with dust! Thou wert a king who had laid thy commands on the
whole Earth! Why then, O foremost of monarchs, dost thou lie alone on the
bare ground in such a lonely wilderness? I do not see Duhshasana beside
thee, nor the great car-warrior Karna, nor those friends of thine
numbering in hundreds! What is this, O bull among men? Without doubt, it
is difficult to learn the ways of Yama, since thou, O lord of all the
worlds, thus liest on the bare ground, stained with dust! Alas, this
scorcher of foes used to walk at the head of all Kshatriyas that had
their locks sprinkled with holy water at ceremonies of coronation! Alas,
he now eateth the dust! Behold the reverses that Time bringeth on its
course! Where is that pure white umbrella of thine? Where is that fanning
yak-tail also, O king? Where hath that vast army of thine now gone, O
best of monarchs? The course of events is certainly a mystery when causes
other than those relied upon are at book, since even thou that wert the
master of the world hast been reduced to this plight! Without doubt, the
prosperity of all mortals is very unstable, since thou that wert equal
unto Shakra himself hast now been reduced to such a sorry plight!"
Hearing these words of the sorrowing Ashvatthama, thy son answered him in
these words that were suited to the occasion. He wiped his eyes with his
hands and shed tears of grief anew. The king then addressed all those
heroes headed by Kripa and said, "This liability to death (of all living
creatures) is said to have been ordained by the Creator himself. Death
comes to all beings in course of time. That death hath now come to me,
before the eyes of you all! I who reigned over the whole earth have now
been reduced to this plight! By good luck, I never turned back from
battle whatever calamities overtook me. By good luck, I have been slain
by those sinful men, by the aid particularly of deception. By good luck,
while engaged in hostilities, I always displayed courage and
perseverance. By good luck, I am slain in battle, along with all my
kinsmen and friends. By good luck, I behold you escaped with life from
this great slaughter, and safe and sound. This is highly agreeable to me.
Do not, from affection, grieve for my death. If the Vedas are any
authority, I have certainly acquired many eternal regions! I am not
ignorant of the glory of Krishna of immeasurable energy. He hath not
caused me to fall off from the proper observance of Kshatriya duties. I
have obtained him. On no account should anybody grieve from me. Ye have
done what persons like ye should do. Ye have always striven for my
success. Destiny, however, is incapable of being frustrated." Having said
this much, the king, with eyes laved with tears, became silent, O
monarch, agitated as he was with agony. Beholding the king in tears and
grief, Drona's son flamed up in anger like the fire that is seen at the
universal destruction. Overwhelmed with rage, he squeezed his hand and
addressing the king in a voice hoarse with tears, he said these words,
"My sire was slain by those wretches with a cruel contrivance. That act,
however, doth not burn me so keenly as this plight to which thou hast
been reduced, O king! Listen to these words of mine that I utter,
swearing by Truth itself, O lord, and by all my acts of piety, all my
gifts, my religion, and the religious merits I have won. I shall today,
in the very presence of Vasudeva, despatch all the Pancalas, by all means
in my power, to the abode of Yama? It behoveth thee, O monarch, to grant
me permission!" Hearing these words of Drona's son, that were highly
agreeable to his heart, the Kuru king addressing Kripa, said, "O
preceptor, bring me without delay a pot full of water!" At these words of
the king, that foremost of Brahmanas soon brought a vessel full of water
and approached the king. Thy son then, O monarch, said unto Kripa, "Let
the son of Drona, O foremost of Brahmanas, (blessed be thou), be at my
command installed as generalissimo, if thou wishest to do me the good! At
the command of the king, even a Brahmana may fight, specially one that
has adopted Kshatriya practices! Those learned in the scriptures say
this!" Hearing these words of the king, Kripa, the son of Saradwat,
installed Drona's son as generalissimo, at the king's command! The
installation over, O monarch, Ashvatthama embraced that best of kings and
left the spot, having caused the ten points to resound with his leonine
roars. That foremost of kings, Duryodhana, profusely covered with blood,
began to pass there that night so frightful to all creatures. Wending
away quickly from the field of battle, O king, those heroes, with hearts
agitated by grief, began to reflect anxiously and earnestly.'"

The End of Shalya-parv

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 10

Sauptika-parva



Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

Scanned and Proofed by Mantra Caitanya. Additional proofing and
formatting at sacred-texts.com, by J. B. Hare, October 2003.



1

Om! Having bowed down unto Narayana, and Nara the most exalted of male
beings, and unto the goddess Sarasvati, must the word Jaya be uttered!

Sanjaya said, "Those heroes then together proceeded towards the south. At
the hour of sunset they reached a spot near the (Kuru) encampment.
Letting their animals loose they became very much frightened. Reaching
then a forest, they secretly entered it. They took up their quarters
there at no great distance from the encampment. Cut and mangled with many
keen weapons, they breathed long and hot sighs, thinking of the Pandavas.
Hearing the loud noise made by the victorious Pandavas, they feared a
pursuit and therefore fled towards the east. Having proceeded for
sometime, their animals became tired and they themselves became thirsty.
Overpowered by wrath and vindictiveness, those great bowmen could not put
up with what had occurred, burning as they did with (grief at) the
slaughter of the king. They however, took rest for a while."

Dhritarashtra said, "The feat, O Sanjaya, that Bhima achieved seems to be
incredible, since my son who was struck down possessed the strength of
10,000 elephants. In manhood's prime and possessed of an adamantine
frame, he was not capable of being slain by any creature! Alas, even that
son of mine was struck down by the Pandavas in battle! Without doubt, O
Sanjaya, my heart is made of adamant, since it breaks not into a 1,000
fragments even after hearing of the slaughter of my hundred sons! Alas,
what will be the plight of myself and my spouse, an old couple destitute
of children! I dare not dwell in the dominions of Pandu's son! Having
been the sire of a king and a king myself, O Sanjaya, how shall I pass my
days as a slave obedient to the commands of Pandu's son! Having laid my
commands over the whole Earth and having stayed over the heads of all, O
Sanjaya, how shall I live now as a slave in wretchedness? How shall I be
able, O Sanjaya, to endure the words of Bhima who hath single-handed
slain a full hundred sons of mine? The words of the high-souled Vidura
have come to be realised! Alas, my son, O Sanjaya, did not listen to
those words! What, however, did Kritavarma and Kripa and Drona's son do
after my son Duryodhana had been unfairly stuck down?"

Sanjaya said, "They had not proceeded far, O king, when they stopped, for
they beheld a dense forest abounding with trees and creepers. Having
rested for a little while, they entered that great forest, proceeding on
their cars drawn by their excellent steeds whose thirst had been
assuaged. That forest abounded with diverse kinds of animals, and it
teemed with various species of birds. And it was covered with many trees
and creepers and was infested by numerous carnivorous creatures. Covered
with many pieces of water and adorned with various kinds of flowers, it
had many lakes overgrown with blue lotuses.

Having entered that dense forest, they cast their eyes about and saw a
gigantic banyan tree with thousands of branches. Repairing to the shade
of that tree, those great car-warriors, O king, those foremost of men,
saw that was the biggest tree in that forest. Alighting from their cars,
and letting loose their animals, they cleansed themselves duly and said
their evening prayers. The Sun then reached the Asta mountains, and
Night, the mother of the universe, came. The firmament, bespangled with
planets and stars, shone like an ornamented piece of brocade and
presented a highly agreeable spectacle. Those creatures that walk the
night began to howl and utter their cries at will, while they that walk
the day owned the influence of sleep. Awful became the noise of the
night-wandering animals. The carnivorous creatures became full of glee,
and the night, as it deepened, became dreadful.

At that hour, filled with grief and sorrow, Kritavarma and Kripa and
Drona's son all sat down together. Seated under that banyan, they began
to give expression to their sorrow in respect of that very matter: the
destruction that had taken place of both the Kurus and the Pandavas.
Heavy with sleep, they laid themselves down on the bare earth. They had
been exceedingly tired and greatly mangled with shafts. The two great
car-warriors, Kripa and Kritavarma, succumbed to sleep. However deserving
of happiness and undeserving of misery, they then lay stretched on the
bare ground. Indeed, O monarch, those two who had always slept on costly
beds now slept, like helpless persons, on the bare ground, afflicted with
toil and grief.

Drona's son, however, O Bharata, yielding to the influence of wrath and
reverence, could not sleep, but continued to breathe like a snake.
Burning with rage, he could not get a wink of slumber. That hero of
mighty arms cast his eyes on every side of that terrible forest. As he
surveyed that forest peopled with diverse kinds of creatures, the great
warrior beheld a large banyan covered with crows. On that banyan
thousands of crows roosted in the night. Each perching separately from
its neighbour, those crows slept at ease, O Kauravya! As, however, those
birds were sleeping securely on every side, Ashvatthama beheld an owl of
terrible aspect suddenly make its appearance there. Of frightful cries
and gigantic body, with green eyes and tawny plumage, its nose was very
large and its talons were long. And the speed with which it came
resembled that of Garuda. Uttering soft cries that winged creature, O
Bharata, secretly approached the branches of that banyan. That ranger of
the sky, that slayer of crows, alighting on one of the branches of the
banyan, slew a large number of his sleeping enemies. He tore the wings of
some and cut off the heads of others with his sharp talons and broke the
legs of many. Endued with great strength, he slew many that fell down
before his eyes. With the limbs and bodies, O monarch, of the slain
crows, the ground covered by the spreading branches of the banyan became
thickly strewn on every side. Having slain those crows, the owl became
filled with delight like a slayer of foes after having behaved towards
his foes according to his pleasure.

Beholding that highly suggestive deed perpetrated in the night by the
owl, Drona's son began to reflect on it, desirous of framing his own
conduct by the light of that example. He said unto himself, "This owl
teaches me a lesson in battle. Bent as I am upon the destruction of the
foe, the time for the deed has come! The victorious Pandavas are
incapable of being slain by me! They are possessed of might, endued with
perseverance, sure of aim, and skilled in smiting. In the presence,
however, of the king I have vowed to slay them. I have thus pledged
myself to a self-destructive act, like an insect essaying to rush into a
blazing fire! If I were to fight fairly with them, I shall, without
doubt, have to lay down my life! By an act of guile, however, success may
yet be mine and a great destruction may overtake my foes! People
generally, as also those versed in the scriptures, always applaud those
means which are certain over those which are uncertain. Whatever of
censure and evil repute this act may provoke ought to be incurred by
person that is observant of kshatriya practices. The Pandavas of
uncleansed souls have, at every step, perpetrated very ugly and
censurable acts that are again fall of guile. As regards this matter,
certain ancient verses, full of truth, are heard, sung by truth-seeing
and righteousness-observing persons, who sang them after a careful
consideration of the demands of justice.

These verses are even these: The enemy's force, even when fatigued, or
wounded with weapons, or employed in eating, or when retiring, or when
resting within their camp, should be smitten. They should be dealt with
in the same way when afflicted with sleep in the dead of night, or when
reft of commanders, or when broken or when under the impression of an
error.'"

Having reflected in this way, the valiant son of Drona formed the
resolution of slaying during the night the slumbering Pandavas and the
Pancalas. Having formed this wicked resolution and pledged himself
repeatedly to its execution, he awoke both his maternal uncle and the
chief of Bhojas. Awakened from sleep, those two illustrious and mighty
persons, Kripa and the Bhoja chief, heard Ashvatthama's scheme. Filled
with shame, both of them abstained from giving a suitable reply.

Having reflected for a short while, Ashvatthama said with tearful eyes,
"King Duryodhana, that one hero of great might, for whose sake we were
waging hostilities with the Pandavas, hath been slain! Deserted and
alone, though he was the lord of eleven akshauhinis of troops, that hero
of unstained prowess hath been struck down by Bhimasena and a large
number of wretches banded together in battle! Another wicked act hath
been perpetrated by the vile Vrikodara, for the latter hath touched with
his foot the head of a person whose coronal locks underwent the sacred
bath! The Pancalas are uttering loud roars and cries and indulging in
loud bursts of laughter. Filled with joy, they are blowing their conchs
and beating their drums! The loud peal of their instruments, mingled with
the blare of conchs, is frightful to the ear and borne by the winds, is
filling all the points of the compass. Loud also is the din made by their
neighing steeds and grunting elephants and roaring warriors! That
deafening noise made by the rejoicing warriors as they are marching to
their quarters, as also the frightful clatter of their car-wheels, comes
to us from the east. So great hath been the havoc made by the Pandavas on
the Dhartarashtras that we three are the only survivors of that great
carnage! Some were endued with the might of a hundred elephants, and some
were masters of all weapons. Yet have they been slain by the sons of
Pandu! I regard this to be an instance of the reverses brought about by
Time! Truly, this is the end to which such an act leads! Truly, although
the Pandavas have achieved such difficult feats, even this should be the
result of those feats! If your wisdom hath not been driven away by
stupefaction, then say what is proper for us to do in view of this
calamitous and grave affair.'"



2

Kripa said, "We have heard all that thou hast said, O puissant one!
Listen, however, to a few words of mine, O mighty armed one! All men are
subjected to and governed by these two forces, Destiny and Exertion.
There is nothing higher than these two. Our acts do not become successful
in consequence of destiny alone, nor of exertion alone, O best of men!
Success springs from the union of the two. All purposes, high and low,
are dependent on a union of those two. In the whole world, it is through
these two that men are seen to act as also to abstain. What result is
produced by the clouds pouring upon a mountain? What results are not
produced by them pouring upon a cultivated field? Exertion, where destiny
is not auspicious, and absence of exertion where destiny is auspicious,
both these are fruitless! What I have said before (about the union of the
two) is the truth. If the rains properly moisten a well-tilled soil, the
seed produces great results. Human success is of this nature.

Sometimes, Destiny, having settled a course of events, acts of itself
(without waiting for exertion). For all that, the wise, aided by skill
have recourse to exertion. All the purposes of human acts, O bull among
men, are accomplished by the aid of those two together. Influenced by
these two, men are seen to strive or abstain. Recourse may be had to
exertion. But exertion succeeds through destiny. It is in consequence
also of destiny that one who sets himself to work, depending on exertion,
attains to success. The exertion, however, of even a competent man, even
when well directed, is without the concurrence of destiny, seen in the
world to be unproductive of fruit. Those, therefore, among men, that are
idle and without intelligence, disapprove of exertion. This however, is
not the opinion of the wise.

Generally, an act performed is not seen to be unproductive of fruit in
the world. The absent of action, again, is seen to be productive of grave
misery. A person obtaining something of itself without having made any
efforts, as also one not obtaining anything even after exertion, is not
to be seen. One who is busy in action is capable of supporting life. He,
on the other hand, that is idle, never obtains happiness. In this world
of men it is generally seen that they that are addicted to action are
always inspired by the desire of earning good. If one devoted to action
succeeds in gaining his object or fails to obtain the fruit of his acts,
he does not become censurable in any respect. If anyone in the world is
seen to luxuriously enjoy the fruits of action without doing any action,
he is generally seen to incur ridicule and become an object of hatred. He
who, disregarding this rule about action, liveth otherwise, is said to do
an injury to himself. This is the opinion of those that are endued with
intelligence.

Efforts become unproductive of fruits in consequence of these two
reasons: destiny without exertion and exertion without destiny. Without
exertion, no act in this world becomes successful. Devoted to action and
endued with skill, that person, however, who, having bowed down to the
gods, seeks, the accomplishment of his objects, is never lost. The same
is the case with one who, desirous of success, properly waits upon the
aged, asks of them what is for his good, and obeys their beneficial
counsels. Men approved by the old should always be solicited for counsel
while one has recourse to exertion. These men are the infallible root of
means, and success is dependent on means. He who applies his efforts
after listening to the words of the old, soon reaps abundant fruits from
those efforts. That man who, without reverence and respect for others
(capable of giving him good counsel), seeks the accomplishment of his
purposes, moved by passion, anger, fear, and avarice, soon loses his
prosperity.

This Duryodhana, stained by covetousness and bereft of foresight, had
without taking counsel, foolishly commenced to seek the accomplishment of
an undigested project. Disregarding all his well-wishers and taking
counsel with only the wicked, he had, though dissuaded, waged hostilities
with the Pandavas who are his superiors in all good qualities. He had,
from the beginning, been very wicked. He could not restrain himself. He
did not do the bidding of friends. For all that, he is now burning in
grief and amid calamity. As regards ourselves since we have followed that
sinful wretch, this great calamity hath, therefore, overtaken us! This
great calamity has scorched my understanding. Plunged in reflection, I
fail to see what is for our good!

A man that is stupefied himself should ask counsel of his friends. In
such friends he hath his understanding, his humility, and his prosperity.
One's actions should have their root in them. That should be done which
intelligent friends, having settled by their understanding, should
counsel. Let us, therefore, repair to Dhritarashtra and Gandhari and the
high-souled Vidura and ask them as what we should do. Asked by us, they
will say what, after all this, is for our good. We should do what they
say. Even this is my certain resolution. Those men whose acts do not
succeed even after the application of exertion, should, without doubt, be
regarded as afflicted by destiny."



3

Sanjaya said, "Hearing these words of Kripa that were auspicious and
fraught with morality and profit, Ashvatthama, O monarch, became
overwhelmed with sorrow and grief. Burning with grief as if with a
blazing fire, he formed a wicked resolution and then addressed them both
saying, "The faculty of understanding is different in different men. Each
man, however, is pleased with own understanding. Every man regards
himself more intelligent than others. Everyone respects his own
understanding and accords it great praise. Everyone's own wisdom is with
every one a subject of praise. Everyone speaks ill of the wisdom of
others, and well of his own, in all instances. Men whose judgements agree
with respect to any unattained object, even though there be a variety of
considerations, become gratified with and applaud one another. The
judgements, again, of the same men, overwhelmed with reverses through the
influence of time, become opposed to one another. More particularly, in
consequence of the diversity of human intellects, judgements necessarily
differ when intellects are clouded.

As a skilful physician, having duly diagnosed a disease, prescribes a
medicine by the application of his intelligence for effecting a cure,
even so men, for the accomplishment of their acts, use their
intelligence, aided by their own wisdom. What they do is again
disapproved by others. A man, in youth, is affected by one kind of
understanding. In middle age, the same does not prevail with him, and in
the period of decay, a different kind of understanding becomes agreeable
to him. When fallen into terrible distress or when visited by great
prosperity, the understanding of a person, O chief of the Bhojas, is seen
to be much afflicted. In one and the same person, through want of wisdom,
the understanding becomes different at different times. That
understanding which at one time is acceptable becomes the reverse of that
at another time.

Having resolved, however, according to one's wisdom, that resolution
which is excellent should be endeavoured to be accomplished. Such
resolution, therefore, should force him to put forth exertion. All
persons, O chief of the Bhojas, joyfully begin to act, even in respect of
enterprises that lead to death, in the belief that those enterprises are
achievable by them. All men, relying on their own judgements and wisdom,
endeavour to accomplish diverse purposes, knowing them to be beneficial.
The resolution that has possessed my mind today in consequence of our
great calamity, as something that is capable of dispelling my grief, I
will now disclose unto both of you.

The Creator, having formed his creatures, assigned unto each his
occupation. As regards the different orders, he gave unto each a portion
of excellence. Unto brahmanas he assigned that foremost of all things,
the Veda. Unto the kshatriya he assigned superior energy. Unto the
vaishya he gave skill, and unto the shudra he gave the duty of serving
the three other classes. Hence, a brahmana without self-restraint is
censurable. A kshatriya without energy is base. A vaishya without skill
is worthy of dispraise, as also a shudra who is bereft of humility (to
the other orders).

I am born in an adorable and high family of brahmanas. Through ill-luck,
however, I am wedded to kshatriya practices. If, conversant as I am with
kshatriya duties, I adopt now the duties of a brahmana and achieve a high
object (the purification of self under such injuries), that course would
not be consistent with nobleness. I hold an excellent bow and excellent
weapons in battle. If I do not avenge the slaughter of my sire, how shall
I open my mouth in the midst of men? Paying regard to kshatriya duties,
therefore, without hesitation, I shall today walk in the steps of my
high-souled sire and the king.

The Pancalas, elated with victory, will trustfully sleep tonight, having
put off their armour and in great glee, and filled with happiness at the
thought of the victory they have won, and spent with toil and exertion.
While sleeping at their ease during the night within their own camp, I
shall make a great and terrible assault upon their camp. Like Maghavat
slaying the danavas, I shall, attacking them while senseless and dead in
sleep in their camp, slay them all, putting forth my prowess. Like a
blazing fire consuming a heap of dry grass, I shall slay all of them
assembled in one place with their leader Dhrishtadyumna! Having slain the
Pancalas, I shall obtain peace of mind, O best of men! While engaged in
the act of slaughter, I shall career in their midst like the wielder of
Pinaka, Rudra himself, in rage among living creatures. Having cut off and
slain all the Pancalas today, I shall then, in joy, afflict the sons of
Pandu in battle. Taking their lives one after another and causing the
earth to be strewn with the bodies of all the Pancalas, I shall pay off
the debt I owe to my sire. I shall today make the Pancalas follow in the
wake, hard to tread, of Duryodhana and Karna and Bhishma, and the ruler
of the Sindhus. Putting forth my might, I shall tonight grind the head,
like that of any animal, of Dhrishtadyumna, the king of the Pancalas! I
shall tonight, O son of Gautama, cut off with my sharp sword, in battle,
the sleeping sons of the Pancalas and the Pandavas. Having exterminated
the Pancalas army tonight while sunk in sleep, I shall, O thou of great
intelligence, obtain great happiness and regard myself to have done my
duty!"



4

Kripa said, "By good luck, O thou of unfading glory, thy heart is set
today on vengeance. The wielder of the thunder himself will not succeed
in dissuading thee today. Both of us, however, shall accompany thee in
the morning. Putting off thy armour and taking down thy standard, take
rest for this night. I shall accompany thee, as also Kritavarma of the
Satvata race, clad in mail and riding on our cars, while thou shalt
proceed against the foe. United with ourselves, thou shalt slay the foes,
the Pancalas with all their followers, tomorrow in press of battle,
putting forth thy prowess, O foremost of car-warriors! If thou puttest
forth thy prowess, thou art quite competent to achieve that fear! Take
rest, therefore, for this night. Thou hast kept thyself awake for many a
night. Having rested and slept, and having become quite refreshed, O
giver of honours, encounter the foe in battle! Thou shalt then slay the
enemy, without doubt. No one, not even Vasava amongst the gods, would
venture to vanquish thee armed with foremost of weapons, O first of
car-warriors! Who is there that would, even if he be the chief of the
gods himself, fight Drona's son, when the latter proceeds, accompanied by
Kripa and protected by Kritavarma? Therefore, having rested and slept
this night and shaken off fatigue, we shall slay the foe tomorrow
morning! Thou art a master of celestial weapons. I also am so, without
doubt. This hero of Satvata's race is a mighty bowman, always skilled in
battle. All of us, uniting together, O son, shall succeed in slaying our
assembled foes in battle by putting forth our might. Great shall be our
happiness then! Dispelling thy anxieties, rest for this night and sleep
happily! Myself and Kritavarma, both armed with bows and capable of
scorching our enemies, will, clad in mail, follow thee, O best of men,
while thou shalt proceed on thy car against the enemy. Proceeding to
their camp and proclaiming thy name in battle, thou shalt then make a
great slaughter of the foe. Tomorrow morning, in broad daylight, having
caused a great slaughter among them thou shalt sport like Shakra after
the slaughter of great asuras. Thou art quite competent to vanquish the
army of the Pancalas in battle like the slayer of the danavas in
vanquishing in rage the danava host. United with myself in battle and
protected by Kritavarma, thou art incapable of being withstood by the
wielder of the thunderbolt himself.

Neither I, O son, nor Kritavarma, will ever retreat from battle without
having vanquished the Pandavas! Having slain the angry Pancalas along
with the Pandavas, we shall come away, or slain by them, we shall proceed
to heaven. By every means in our power, we two shall render thee
assistance in battle tomorrow morning. O thou of mighty arms, I tell thee
the truth, O sinless one!"

Addressed in these beneficial words by his maternal uncle, the son of
Drona, with eyes red in rage, answered his uncle, O king, saying, Where
can a person that is afflicted, or one that is under the influence of
rage, or one whose heart is always engaged in revolving projects for the
acquisition of wealth, or one that is under the power of lust, obtain
sleep? Behold, all these four causes are present in my case. Anyone of
these, singly would destroy sleep. How great is the grief of that person
whose heart is always thinking of the slaughter of his sire! My heart is
now burning day and night. I fail to obtain peace. The way in which my
sire in particular was slain by those sinful wretches hath been witnessed
by you all. The thought of that slaughter is cutting all my vitals. How
could a person like me live for even a moment after hearing the Pancalas
say that they have slain my father? I cannot bear the thought of
supporting life without having slain Dhrishtadyumna in battle. In
consequence of the slaughter of my father he hath become slayable by me,
as also all with whom he is united. Who is there so hard-hearted that
would not burn after having heard the lamentations that I have heard of
the king lying with broken thighs? Who is there so destitute of
compassion whose eyes would not be filled with tears after hearing such
words uttered by the king with broken thighs? They whose side was adopted
by me have been vanquished. The thought of this enhances my sorrow as a
rush of waters enhances the sea.

Protected as they are by Vasudeva and Arjuna, I regard them, O uncle, to
be irresistible by the great Indra himself. I am unable to restrain this
rising wrath in my heart. I do not behold the man in this world that can
assuage this wrath of mine! The messengers informed me of the defeat of
my friends and the victory of the Pandavas. That is burning my heart.
Having however, caused a slaughter of my enemies during their sleep, I
shall then take rest and shall then sleep without anxiety."



5

Kripa said, "A person who is bereft of intelligence and who hath not his
passions under control, cannot, even if he waits dutifully upon his
superiors, understand all the considerations of morality. This is my
opinion. Similarly, an intelligent person who does not practise humility
fails to understand the settled conclusions of morality. A brave man, if
bereft of understanding, by waiting all his life upon a learned person
fails to know his duties, like a wooden ladle unable to taste the juicy
soup (in which it may lie immersed). The wise man, however, by waiting
upon a learned person for even a moment, succeeds in knowing his duties,
like the tongue tasting the juicy soup (as soon as it comes into contact
with the latter). That person who is endued with intelligence, who waits
upon his superiors, and who has his passions under control succeeds in
knowing all the rules of morality and never disputes with what is
accepted by all. An ungovernable, irreverent, and sinful person of wicked
soul perpetrates sin in seeking his well-being by disregarding destiny.

Well-wishers seek to restrain a friend from sin. He who suffers himself
to be dissuaded, succeeds in winning prosperity. He that does otherwise
reaps misery. As a person of disordered brains is restrained by soothing
words, even so should a friend be restrained by well-wishers. He that
suffers himself to be so restrained never becomes a prey to misery. When
a wise friend is about to perpetrate a wicked act, well-wishers possessed
of wisdom repeatedly and according to the extent of their power endeavour
to restrain him. Setting thy heart on what is truly beneficial, and
restraining thyself by thy own self, do my bidding, O son, so that thou
mayst not have to repent afterwards.

In this world, the slaughter of sleeping persons is not applauded,
agreeably to the dictates of religion. The same is the case with persons
that have laid down their arms and come down from cars and steeds. They
also are unslayable who say We are thine!' and they that surrender
themselves, and they whose locks are dishevelled, and they whose animals
have been killed under them or whose cars have been broken. All the
Pancalas will sleep tonight. O lord, divesting themselves of armour.
Trustfully sunk in sleep, they will be like dead men. That crooked-minded
man who would wage hostility with them then, it is evident, would sink in
deep and limitless hell without a raft save himself. In this world thou
art celebrated as the foremost of all persons conversant with weapons.
Thou hast not as yet committed even a minute trespass. When the sun rises
next morning and light shall discover all things, thyself, like a second
sun in effulgence wilt conquer the foe in battle. This censurable deed,
so impossible in one like thee, will look like a red spot on a white
sheet. Even this is my opinion."

Ashvatthama said, "Without doubt, it is even so, O maternal uncle, as
thou sayest. The Pandavas, however, have before this broken the bridge of
righteousness into a hundred fragments. In the very sight of all the
kings, before thy eyes also, my sire, after he had laid down his weapons,
was slain by Dhrishtadyumna. Karna also, that foremost of car-warriors,
after the wheel of his car had sunk and he had been plunged into great
distress, was slain by the wielder of gandiva. Similarly, Shantanu's son
Bhishma, after he had laid aside his weapons and become disarmed, was
slain by Arjuna with Shikhandi placed in his van. So also, the mighty
bowman Bhurishrava, while observant of the praya vow on the field of
battle, was slain by Yuyudhana in total disregard of the cries of all the
kings! Duryodhana too, having encountered Bhima in battle with the mace,
hath been slain unrighteously by the former in the very sight of all the
lords of earth. The king was all alone in the midst of a large number of
mighty car-warriors standing around him. Under such circumstances was
that tiger among men slain by Bhimasena. Those lamentations that I have
heard, of the king lying prostrate on the earth with his thighs broken,
from the messengers circulating the news, are cutting the very core of my
heart. The unrighteous and sinful Pancalas, who have broken down the
barrier of virtue, are even such. Why do you not censure them who have
transgressed all considerations? Having slain the Pancalas, those slayers
of my sire, in the night when they are buried in sleep, I care not if I
am born a worm or a winged insect in my next life. That which I have
resolved is hurrying me towards its accomplishment. Hurried as I am by
it, how can I have sleep and happiness? That man is not yet born in the
world, nor will be, who will succeed in baffling this resolution that I
have formed for their destruction."

Sanjaya continued, "Having said these words, O monarch, the valiant son
of Drona yoked his steeds to his car at a corner and set out towards the
direction of his enemies. Then Bhoja and Sharadvata's son, those
high-souled persons, addressed him, saying, "Why dost thou yoke the
steeds to thy car? Upon what business art thou bent? We are determined to
accompany thee tomorrow, O bull among men! We sympathise with thee in
weal and woe. It behoveth thee not to mistrust us. Remembering the
slaughter of his sire, Ashvatthama in rage told them truly about the feat
that he had resolved to accomplish. When my sire, having slain hundreds
and thousands of warriors with keen shafts, had laid aside his weapons,
he was then slain by Dhrishtadyumna. I shall slay that slayer today in a
similar condition that is, when he will have laid aside his armour. The
sinful son of the king of the Pancalas I shall today slay by a sinful
act. It is my resolve to slay like an animal that sinful prince of the
Pancalas in such a way that he may not attain to regions earned by
persons slain with weapons! Put on your coats of mail without delay and
take your bows and swords, and wait for me here, ye foremost of
car-warrior and scorchers of foes."

Having said these words, Ashvatthama got upon his car and set out towards
the direction of the enemy. Then Kripa, O king, and Kritavarma of the
Satvata race, both followed him. While the three proceeded against the
enemy, they shone like three blazing fires in a sacrifice, fed with
libations of clarified butter. They proceeded, O lord, towards the camp
of the Pancalas within which everybody was asleep. Having approached the
gate, Drona's son, that mighty car-warrior, stopped."



6

Dhritarashtra said, "Seeing Drona's son stop at the gate of the
encampment, what, O Sanjaya, did those two mighty car-warriors, Kripa and
Kritavarma, do? Tell me this!"

Sanjaya said, "Inviting Kritavarma, as also the mighty car-warrior Kripa,
Drona's son, filled with rage, approached the gate of the camp. He there
beheld a being of gigantic frame, capable of making the very hair stand
on end, and possessed of the effulgence of the Sun or the Moon, guarding
the entrance. Round his loins was a tiger-skin dripping with blood, and
he had a black deer for his upper garment. He had for his sacred thread a
large snake. His arms were long and massive and held many kinds of
uplifted weapons. He had for his angadas a large snake wound round his
upper arm. His mouth seemed to blaze with flames of fire. His teeth made
his face terrible to behold. His mouth was open and dreadful. His face
was adorned with thousands of beautiful eyes. His body was incapable of
being described, as also his attire. The very mountains, upon beholding
him, would split into a 1,000 fragments. Blazing flames of fire seemed to
issue from his mouth and nose and ears and all those thousands of eyes.
From those blazing flames hundreds and thousands of Hrishikeshas issued,
armed with conchs and discs and maces.

Beholding that extraordinary being capable of inspiring the whole world
with terror, Drona's son, without feeling any agitation, covered him with
showers of celestial weapons. That being, however, devoured all those
shafts shot by Drona's son. Like the vadava fire devouring the waters of
the ocean, that being devoured the shafts sped by the son of Drona.
Beholding his arrowy showers prove fruitless, Ashvatthama hurled at him a
long dart blazing like a flame of fire. That dart of blazing point,
striking against that being, broke into pieces like a huge meteor at the
end of the yuga breaking and falling down from the firmament after
striking against the Sun. Ashvatthama then, without losing a moment, drew
from its sheath an excellent scimitar of the colour of the sky and endued
with a golden hilt. The scimitar came out like a blazing snake from its
hole. The intelligent son of Drona then hurled that excellent scimitar at
that being. The weapon, approaching that being, disappeared within his
body like a mongoose disappearing in its hole. Filled with rage, the son
of Drona then hurled a blazing mace of the proportions of a pole set up
in honour of Indra. The being devoured that mace also.

At last, when all his weapons were exhausted Ashvatthama, casting his
eyes around, beheld the whole firmament densely crowded with images of
Janardana. Drona's son, divested of weapons, beholding that wonderful
sight, recollected the words of Kripa, and turning pale with grief, said,
"He that listens not to the beneficial words of advising friends is
obliged to repent, being overwhelmed with calamity, even as my foolish
self for having disregarded my two well-wishers. That fool who,
disregarding the way pointed out by the scriptures, seeketh to slay his
enemies, falleth off from the path of righteousness and is lost in the
trackless wilderness of sin. One should not cast weapons upon kine,
brahmanas, kings, women, friends, one's own mother, one's own preceptor,
a weak man, an idiot, a blind man, a sleeping man, a terrified man, one
just arisen from sleep, an intoxicated person, a lunatic and one that is
heedless. The preceptors of old always inculcated this truth upon men. I
have, however, by disregarding the eternal way pointed out by the
scriptures, and by essaying to tread in a wrong path, fallen into
terrible distress. The wise have called that to be a terrible calamity
when one falls back, through fear, from a great feat after having essayed
to achieve it. I am unable, by putting forth only my skill and might, to
achieve that which I have vowed.

Human exertion is never regarded more efficacious than destiny. If any
human action that is commenced does not succeed through destiny, the
actor becomes like one who falling off from the path of righteousness, is
lost in the wilderness of sin. The sages speak of defeat as foolishness
when one having commenced an act swerves from it through fear. In
consequence of the wickedness of my essay, this great calamity has come
upon me, otherwise Drona's son would never had been forced to hold back
from battle. This being, again whom I see before me, is most wonderful!
He stands there like the uplifted rod of divine chastisement. Reflecting
even deeply, I cannot recognise who this being is. Without doubt, that
being is the terrible fruit of this sinful determination of mine that I
had essayed to achieve unrighteously. He standeth there for baffling that
determination. It seems, therefore, that in my case this falling off from
fight had been ordained by destiny. It is not for me to exert for the
accomplishment of this my purpose unless destiny becomes favourable. I
shall, therefore, at this hour, seek the protection of the puissant
Mahadeva! He will dispel this dreadful rod of divine chastisement
uplifted before me. I will take the shelter of that god, that source of
everything beneficial, the lord of Uma, otherwise called Kapardin, decked
with a garland of human skulls, that plucker of Bhaga's eyes called also
Rudra and Hara. In ascetic austerities and prowess, he far surpasses all
the gods. I shall, therefore, seek the protection of Girisha armed with
the trident."



7

Sanjaya said, "The son of Drona, O monarch, having reflected thus,
descended from the terrace of his car and stood, bending his head unto
that supreme god. And he said, "I seek the protection of Him called Ugra,
Sthanu, Shiva, Rudra, Sharva, Ishana, Ishvara, Girisha; and of that
boon-giving god who is the Creator and Lord of the universe; of Him whose
throat is blue, who is without birth, who is called Shakra, who destroyed
the sacrifice of Daksha, and who is called Hara; of Him whose form is the
universe, who hath three eyes, who is possessed of multifarious forms,
and who is the lord of Uma; of Him who resides in crematoriums, who
swells with energy, who is the lord of diverse tribes of ghostly beings,
and who is the possessor of undecaying prosperity and power; of Him who
wields the skull-topped club, who is called Rudra, who bears matted locks
on his head, and who is a brahmacari. Purifying my soul that is so
difficult to purify, and possessed as I am of small energy, I adore the
Destroyer of the triple city, and offer myself as the victim. Hymned thou
hast been, deserving art thou of hymns, and I hymn to thy glory!

Thy purposes are never baffled. Thou art robed in skins; thou hast red
hair on thy head; thou art blue-throated; thou art unbearable; thou art
irresistible! Thou art pure; thou art the Creator of Brahman; thou art
Brahma; thou art a brahmacari; thou art an observer of vows; thou art
devoted to ascetic austerities; thou art infinite; thou art the refuge of
all ascetics; thou art multiform; thou art the leader of diverse tribes
of ghostly beings; thou art three-eyed; thou art fond of those beings
called companions; thou art always seen by the Lord of treasures; thou
art dear to Gauri's heart; thou art the sire of Kumara; thou art tawny;
thou hast for thy excellent bearer a bovine bull; thou art robed in a
subtle attire; thou art most fierce; thou art eager to adorn Uma; thou
art higher than all that is high; thou art higher than everything; there
is nothing higher than thou; thou art the wielder of weapons; thou art
immeasurable, and thou art the protector of all quarters; thou art cased
in golden armour; thou art divine; thou hast the moon as an ornament on
thy brow! With concentrated attention, I seek thy protection, O god! For
success in getting over this dreadful distress that is so difficult to
get over, I sacrifice unto thee, the purest of the pure, offering for thy
acceptance the (five) elements of which my body is composed!"

Knowing this to be his resolution in consequence of his desire to
accomplish his object, a golden altar appeared before the high-souled son
of Drona. Upon the altar, O king, appeared a blazing fire, filling all
the points of the compass, cardinal and subsidiary, with its splendour.
Many mighty beings also, of blazing mouths and eyes, of many feet, heads,
and arms, adorned with angadas set with gems, and with uplifted arms, and
looking like elephants and mountains, appeared there. Their faces
resembled those of hares and boars and camels and horses and jackals and
cows and bears and cats and tigers and pards and crows and apes and
parrots. And the faces of some were like those of mighty snakes, and
others had faces like those of ducks. And all of them were endued with
great effulgence. And the faces of some were like those of woodpeckers
and jays, O Bharata, and of tortoises and alligators and porpoises and
huge sharks and whales, and of lions and cranes and pigeons and elephants
and stags. Some had faces like those of ravens and hawks, some had ears
on their hands; some had a 1,000 eyes, some had very large stomachs, and
some had no flesh, O Bharata! And some, O king, had no heads, and some, O
Bharata, had faces like those of bears. The eyes of some were like fire,
and some had fiery complexions. The hair on the heads and bodies of some
were blazing and some had four arms, and some, O king, had faces like
those of sheep and goats. The colour of some was like that of conchs, and
some had faces that resembled conchs, and the ears of some were like
conchs, some wore garlands made of conchs, and the voices of some
resembled the blare of conchs. Some had matted locks on their heads, and
some had five tufts of hair, and some had heads that were bald. Some had
lean stomachs; some had four teeth, some had four tongues, some had ears
straight as arrows and some had diadems on their brows. Some had strings
of grass on their bodies, O monarch, and some had curly hair. Some had
head-gears made of cloth, some had coronets, some had beautiful faces,
and some were adorned with ornaments. Some had ornaments made of lotuses,
and some were decked with flowers. They numbered in hundreds and
thousands.

Some were armed with shataghnis, some with thunder, and some had mushalas
in their hands. Some had bhushundis, some had nooses, and some had maces
in their hands, O Bharata! On the backs of some were slung quivers
containing excellent shafts, and all were fierce in battle. Some had
standards with banners and bells, and some were armed with battle-axes.
Some had large nooses in their uplifted arms, and some had clubs and
bludgeons. Some had stout posts in their hands, some had scimitars, and
some had snakes with erect heads for their diadems. Some had large snakes
(wound round their upper arms) for angadas, and some had beautiful
ornaments on their persons. Some were begrimed with dust, some smutted
with mire, and all were attired in white robes and white garments. The
limbs of some were blue, while others had limbs that were tawny. And some
there were that were beardless. Those beings, called companions,
possessed of golden complexions, and filled with joy, played upon drums
and horns and cymbals and jharjharas and anakas and gomukhas. And some
sang and some danced about uttering loud sounds, and some leapt forward
and cut capers and jumped sideways. Endued with great fleetness, they ran
about most fiercely, the hair on their heads waving in the air, like huge
elephants infuriated with passion and frequently uttering loud roars.
Terrible, and of frightful mien and armed with lances and battle-axes,
they were attired in robes of diverse hues and decked with beautiful
garlands and unguents. Adorned with angadas decked with gems, and with
uplifted arms, they were endued with great courage. Capable of forcibly
slaying all foes, they were irresistible in prowess. Drinkers of blood
and fat and other animal matter, they subsisted on the flesh and entrails
of animals. Some had their locks tied in tall tufts above their heads.
Some had single tufts on their heads; some had rings on their ears; and
some had stomachs resembling earthen vessels used for cooking. Some were
of very short statures, and some were very high in stature. Some were
tall and very fierce. Some had grim features, some had long lips, and the
genital limbs of some were very long. Some had costly and diverse kinds
of crowns upon their heads; and some had bald heads, and the heads of
others were covered with matted locks.

They were capable of bringing down the firmament with the sun, moon, and
stars, on earth, and exterminating the four orders of created things.
They know not what it is to fear, and are capable of enduring the frowns
of Hara. They always act as they like, and are the lords of the lords of
the three worlds. Always engaged in merry sports, they are thorough
masters of speech and are perfectly free from pride. Having obtained the
eight kinds of divine attributes, they are never elated with pride. The
divine Hara is always filled with wonder at their feats. They are devout
worshippers of Mahadeva. Adored by them in thought, word, and deed, the
great god protects those worshippers of his, looking upon them, in
thought, word, and deed as children of his own loins. Filled with rage,
they always drink the blood and fat of all haters of Brahma. They always
drink also the soma juice endued with four kinds of taste. Having adored
the trident-bearing god with Vedic recitations, with brahmacarya, with
austerities, and with self-restraint, they have obtained the
companionship of Bhava. The divine Maheshvara, that lord of the past, the
present, and the future as also Parvati, eat with those diverse tribes of
mighty beings that partake of their own nature.

Causing the universe to resound with the peal of diverse kinds of
instruments, with noise of laughter, with loud sounds and shrieks and
leonine roar, they approached Ashvatthama. Uttering the praises of
Mahadeva and spreading an effulgent light all around, desirous of
enhancing the honour of Ashvatthama and the glory of the high-souled
Hara, and wishing to ascertain the extent of Ashvatthama's energy, and
desirous also of beholding the slaughter during the hour of sleep, armed
with terrible and fierce bludgeons and fiery wheels and battle-axes, that
crowd of strange beings, endued with terrible forms, came from every
side. They were capable of inspiring the three worlds with dread at their
sight. The mighty Ashvatthama, however, beholding them, felt no fear.
Drona's son, armed with bow, and with fingers cased in fences made of
iguana skins, himself offered up his own self as a victim unto Mahadeva.
Bows were the fuel, and sharp shafts were the ladles, and his own soul
possessed of great might was the libation, O Bharata, in that act of
sacrifice. The valiant and wrathful son of Drona then, with propitiating
mantras, offered up his own soul as the victim. Having with fierce rites
adored Rudra of fierce deeds, Ashvatthama with joined hands, said these
words unto that high-souled god.

Ashvatthama said, "Sprung from Angirasa's line, I am about to pour my
soul, O god, as a libation on this fire! Accept, O lord, this victim! In
this hour of distress, O Soul of the universe, I offer up my own self as
the sacrificial victim, from devotion to thee and with heart concentrated
in meditation! All creatures are in thee and thou art in all creatures!
Assemblage of all high attributes occur in thee! O lord, O thou art the
refuge of all creatures. I wait as a libation for thee, since I am unable
to vanquish my foes. Accept me, O god." Having said these words, Drona's
son, ascending that sacrificial altar on which a fire blazed brightly,
offered himself up as the victim and entered that blazing fire.

Beholding him stand immovable and with uplifted hands and as an offering
up to himself, the divine Mahadeva appeared in person and smilingly said,
"With truth, purity, sincerity, resignation, ascetic austerities, vows,
forgiveness, devotion, patience, thought, and word, I have been duly
adored by Krishna of pure deeds. For this there is none dearer to me than
Krishna. For honouring him and at his word I have protected the Pancalas
and displayed diverse kinds of illusion. By protecting the Pancalas I
have honoured him. They have, however, been afflicted by time. The period
of their lives hath run out."

Having said these words unto the high-souled Ashvatthama, the divine
Mahadeva entered Ashvatthama's body after giving him an excellent and
polished sword. Filled by that divine being, Drona's son blazed up with
energy. In consequence of that energy derived from godhead, he became
all-powerful in battle. Many invisible beings and rakshasas proceeded
along his right and his left as he set out, like the lord Mahadeva
himself, for entering the camp of his foes."



8

Dhritarashtra said, "While Drona's son, that mighty car-warrior, thus
proceeded towards the hostile camp, did Kripa and Bhoja stop from fear? I
hope those two car-warriors checked by vulgar guards, did not fly away
secretly, thinking their opponents irresistible? Or, have they, after
grinding the camp, the Somakas, and the Pandavas, followed, while still
engaged in battle, the highly glorious path in which Duryodhana has gone?
Are those heroes, slain by the Pancalas, sleeping on the bare Earth? Did
they achieve any feat? Tell me all this, O Sanjaya!"

Sanjaya said, "When the high-souled son of Drona proceeded towards the
camp, Kripa and Kritavarma waited at the gate. Beholding them ready to
exert themselves, Ashvatthama became filled with joy, and addressing them
whisperingly, O king, said, "If you two exert, you are competent to
exterminate all the kshatriyas! What need I say, therefore, of this
remnant of the (Pandava) army, particularly when it is buried in sleep? I
shall enter the camp and career like Yama. I am sure that you two will
act in such way that no man may escape you with life."

Having said these words, the son of Drona entered the vast camp of the
Parthas; casting off all fear, he penetrated into it by a spot where
there was no door. The mighty-armed hero, having entered the camp,
proceeded, guided by signs, very softly, towards the quarters of
Dhrishtadyumna. The Pancalas, having achieved great feats, had been much
tired in battle. They were sleeping in confidence, assembled together,
and by the side of one another. Entering into Dhrishtadyumna's chamber, O
Bharata, Drona's son beheld the prince of the Pancalas sleeping before
him on his bed. He lay on a beautiful sheet of silk upon a costly and
excellent bed. Excellent wreaths of flowers were strewn upon that bed and
it was perfumed with powdered dhupa. Ashvatthama, O king, awoke with a
kick the high-souled prince sleeping trustfully and fearlessly on his
bed. Feeling that kick, the prince, irresistible in battle and of
immeasurable soul, awaked from sleep and recognised Drona's son standing
before him. As he was rising from his bed, the mighty Ashvatthama seized
him by the hair of his head and began to press him down on the earth with
his hands. Thus pressed by Ashvatthama with great strength, the prince,
from fear as also from sleepiness, was not able to put forth his strength
at that time. Striking him with his foot, O king, on both his throat and
breast while his victim writhed and roared, Drona's son endeavoured to
kill him as if he were an animal. The Pancala prince tore Ashvatthama
with his nails and at last softly said, "O preceptor's son, slay me with
a weapon, do not tarry! O best of men, let me, through thy act, repair to
the regions of the righteous!"

Having said this much, that slayer of foes, the son of the Pancala king,
assailed with strength by that mighty hero, became silent. Hearing those
indistinct sounds of his, Drona's son said, "O wretch of thy race, there
is no region for those that slay their preceptors. For this, O thou of
wicked understanding, thou deservest not to be slain with any weapon!"
While saying so, Ashvatthama, filled with rage, began to strike the vital
parts of his victim with violent kicks of his heels, and slew his foe
like a lion slaying an infuriated elephant. At the cries of that hero
while he was being slain, his wives and guards that were in his tent all
awake, O king! Beholding somebody crushing the prince with superhuman
force, they regarded the assailant to be some preternatural being and,
therefore, uttered no cries from fear. Having despatched him to Yama's
abode by such means, Ashvatthama of great energy went out and getting
upon his beautiful car stayed on it. Indeed, coming out of
Dhrishtadyumna's abode, O king, Ashvatthama caused all the points of the
compass to resound with his roars, and then proceeded on his car to other
parts of the camp for slaying his foes.

After Drona's son, that mighty car-warrior, had gone away, the women and
all the guards set up a loud wail of woe. Seeing their king slain, all
the wives of Dhrishtadyumna, filled with great sorrow, cried. At that
wail of theirs many mighty kshatriyas, awaking, put on their armour and
came there for enquiring after the cause of those cries. Those ladies,
terrified at the sight of Ashvatthama, in piteous tones asked the men to
pursue him without delay. They said, "Whether he is a rakshasa or a human
being, we know not what he is! Having slain the Pancala king, he stayeth
there!" At these words, those foremost of warriors suddenly surrounded
Drona's son. The latter slew them all by means of the rudrastra. Having
slain Dhrishtadyumna and all those followers of his, he beheld Uttamauja
sleeping on his bed. Attacking him with his foot on the throat and chest,
Drona's son slew that great hero also while the latter writhed in agony.
Yudhamanyu, coming up and believing his comrade to have been slain by a
rakshasa, speedily struck Drona's son in the chest with a mace. Rushing
towards him, Ashvatthama seized him and brought him down to the ground
and slew him like an animal while the latter uttered loud shrieks.

Having slain Yudhamanyu thus, that hero proceeded against the other
car-warriors of the king, who were all asleep. He slew all those
trembling and shrieking warriors like animals in a sacrifice. Taking up
his sword then, he slew many others. Proceeding along the diverse paths
of the camp, one after another, Ashvatthama, accomplished in the use of
the sword, beheld diverse gulmas and slew in a trice the unarmed and
tired warriors sleeping within them. With that excellent sword he cut off
combatants and steeds and elephants. Covered all over with blood, he
seemed then to be Death himself commissioned by time. Causing his foes to
tremble by the repeated blows of his sword that were of three kinds,
Ashvatthama became bathed in blood. Covered as he was with blood, and
wielding as he did a blazing sword, his form, as he careered in battle,
became exceedingly terrible and superhuman. Those who awaked from sleep,
O Kaurava, became stupefied with the loud noise (they heard around).
Beholding Drona's son, they looked at each other's faces and trembled
(with fear). Those kshatriyas, beholding the form of that crusher of
foes, believed him to be a rakshasa and closed their eyes.

Of terrible form, he careered in the camp like Yama himself, and at last
saw the sons of Draupadi and the remnant of the Somakas. Alarmed by the
noise, and learning that Dhrishtadyumna had been slain, those mighty
car-warriors, the sons of Draupadi, armed with bows, fearlessly poured
their shafts on Drona's son. Awakened by their noise, the Prabhadrakas
with Shikhandi at their head, began to grind the son of Drona with their
arrows. Drona's son, beholding them shower their arrows on him, uttered a
loud roar and became desirous of slaying those mighty car-warriors.
Recollecting the death of his sire, Ashvatthama became filled with rage.
Alighting from the terrace of his car, he rushed furiously (against his
enemies). Taking up his bright shield with a 1,000 moons and his massive
and celestial sword decked with gold, the mighty Ashvatthama rushed
against the sons of Draupadi and began to lay about him with his weapon.
Then that tiger among men, in that dreadful battle, struck Prativindhya
in the abdomen, at which the latter, O king, deprived of life, fell down
on the Earth. The valiant Sutasoma, having pierced the son of Drona with
a lance, rushed at him with his uplifted sword. Ashvatthama, however cut
off Sutasoma's arm with the sword in grasp, and once more struck him in
the flank. At this, Sutasoma fell down, bereft of life. The valiant
Shatanika, the son of Nakula, taking up a car-wheel with his two hands,
violently struck Ashvatthama at the chest. The regenerate Ashvatthama
violently assailed Shatanika after he had hurled that car-wheel.
Exceedingly agitated, Nakula's son fell down upon the Earth, upon which
Drona's son cut off his head. Then Shrutakarma, taking up a spiked
bludgeon, attacked Ashvatthama. Furiously rushing at Drona's son, he
assailed him violently on the left part of his forehead. Ashvatthama
struck Shrutakarma with his excellent sword on the face. Deprived of
senses and his face disfigured, he fell down lifeless on the Earth. At
this noise, the heroic Shrutakirti, that great car-warrior, coming up,
poured showers of arrows on Ashvatthama. Baffling those arrowy showers
with his shield, Ashvatthama cut off from the enemy's trunk the latter's
beautiful head adorned with ear-rings. Then the slayer of Bhishma, the
mighty Shikhandi, with all the Prabhadrakas, assailed the hero from every
side with diverse kinds of weapons. Shikhandi struck Ashvatthama with an
arrow in the midst of his two eyebrows. Filled with rage at this, Drona's
son, possessed of great might, approached Shikhandi and cut him into
twain with his sword. Having slain Shikhandi, Ashvatthama, filled with
rage, rushed furiously against the other Prabhadrakas. He proceeded also
against the remnant of Virata's force.

Endued with great strength, Drona's son made a heavy carnage amongst the
sons, the grandsons, and the followers of Drupada, singling them out one
after another. Accomplished in the use of the sword, Ashvatthama then,
rushing against other combatants, cut them down with his excellent sword.
The warriors in the Pandava camp beheld that Death-Night in her embodied
form, a black image, of bloody mouth and bloody eyes, wearing crimson
garlands and smeared with crimson unguents, attired in a single piece of
red cloth, with a noose in hand, and resembling an elderly lady, employed
in chanting a dismal note and standing full before their eyes, and about
to lead away men and steeds and elephants all tied in a stout cord. She
seemed to take away diverse kinds of spirits, with dishevelled hair and
tied together in a cord, as also, O king, many mighty car-warriors
divested of their weapons. On other days, O sire, the foremost warriors
of the Pandava camp used to see in their dreams that figure leading away
the sleeping combatants and Drona's son smiting them behind! The Pandava
soldiers saw that lady and Drona's son in their dreams every night from
the day when the battle between the Kurus and the Pandavas first
commenced. Afflicted before by Destiny, they were now smitten by Drona's
son who terrified them all with the frightful roars uttered by him.
Afflicted by Destiny, the brave warriors of the Pandava camp,
recollecting the sight they had seen in their dreams, identified it with
what they now witnessed.

At the noise made, hundreds and thousands of Pandava bowmen in the camp
awoke from their slumbers. Ashvatthama cut off the legs of some, and the
hips of others, and pierced some in their flanks, careering like the
Destroyer himself let loose by Time. The Earth, O lord, was soon covered
with human beings that were crushed into shapelessness or trodden down by
elephants and steeds and with others that roared in great affliction.
Many of them loudly exclaimed, "What is this?" "Who is this one?" "What
is this noise?" "Who is doing what?" While uttering such shrieks, Drona's
son became their Destroyer. That foremost of smiters, the son of Drona,
despatched to regions of Yama all those Pandus and Srinjayas who were
without armour and weapons. Terrified at that noise, many awoke from
sleep. Possessed with fear, blinded by sleep, and deprived of their
senses, those warriors seemed to vanish (before the fury of Ashvatthama).
The thighs of many were paralysed and many were so stupefied that they
lost all their energy. Shrieking and possessed with fear, they began to
slay one another. Drona's son once more got upon his car of terrible
clatter and taking up his bow despatched many with his shafts to Yama's
abode. Others awoke from sleep, brave warriors and foremost of men, as
they came towards Ashvatthama, were slain before they could approach him
and were thus offered up as victims unto that Death-Night. Crushing many
with that foremost of cars, he careered through the camp, and covered his
foes with repeated showers of arrows. Once again with that beautiful
shield of his, adorned with hundred moons, and with that sword of his
which was of the hue of the welkin, he careered amidst his enemies. Like
an elephant agitating a large lake, Drona's son, irresistible, in battle,
agitated the camp of the Pandavas.

Awaked by the noise, O king, many warriors, afflicted still with sleep
and fear, and with senses still under a cloud, ran hither and thither.
Many shrieked in harsh tones and many uttered incoherent exclamations.
Many succeeded not in obtaining their weapons and armour. The locks of
many were dishevelled, and many failed to recognise one another. Having
risen from sleep, many fell down, fatigued; some wandered here and there
without any purpose. Elephants and steeds, breaking their cords, passed
excreta and urine. Many, causing great confusion, huddled together.
Amongst these, some through fear laid themselves down on the earth. The
animals of the camp crushed them there.

While the camp was in this state, rakshasas, O king, uttered loud roars
in joy, O chief of the Bharatas! The loud noise, O king, uttered by
ghostly beings in joy, filled all the points of the compass and the
welkin. Hearing the wails of woe, elephants, steeds, breaking their
cords, rushed hither and thither, crushing the combatants in the camp. As
those animals rushed hither and thither, the dust raised by them made the
night doubly dark. When that thick gloom set in, the warriors in the camp
became perfectly stupefied; sires recognised not their sons, brothers
recognised not their brothers. Elephants assailing riderless elephants,
and steeds assailing riderless steeds, assailed and broke and crushed the
people that stood in their way. Losing all order, combatants rushed and
slew one another, and felling those that stood in their way, crushed them
into pieces. Deprived of their senses and overcome with sleep, and
enveloped in gloom, men, impelled by fate, slew their own comrades. The
guards, leaving the gates they watched, and those at duty at the outposts
leaving the posts they guarded, fled away for their lives, deprived of
their senses and not knowing whither they proceeded. They slew one
another, the slayers, O lord, not recognising the slain. Afflicted by
Fate, they cried after their sires and sons. While they fled, abandoning
their friends and relatives, they called upon one another, mentioning
their families and names. Other, uttering cries of "Oh!" and "Alas!" fell
down on the earth. In the midst of the battle, Drona's son, recognising
them, slew them all.

Other kshatriyas, while being slaughtered, lost their senses, and
afflicted by fear, sought to fly away from their camps. Those men that
sought to fly away from their camp for saving their lives, were slain by
Kritavarma and Kripa at the gate. Divested of weapons and instruments and
armour, and with dishevelled hair, they joined their hands. Trembling
with fear, they were on the ground. The two Kuru warriors, however, (who
were on their cars) gave quarter to none. None amongst those that escaped
from the camp was let off by those two wicked persons, Kripa and
Kritavarma. Then again, for doing that which was highly agreeable to
Drona's son, those two set fire to the Pandava camp in three places.

When the camp was lighted, Ashvatthama, that delighter of his sires, O
monarch, careered, sword in hand and smiting his foes with great skill.
Some of his brave foes rushed towards him and some ran hither and
thither. That foremost of regenerate ones, with his sword, deprived all
of them of their lives. The valiant son of Drona, filled with rage,
felled some of the warriors, cutting them in twain with his sword as if
they were sesame stalks. The Earth, O bull of Bharata's race, became
strewn with the fallen bodies of the foremost of men and steeds and
elephants mingled together and uttering woeful wails and cries. When
thousands of men had fallen down deprived of life, innumerable headless
trunks stood up and fell down. Ashvatthama, O Bharata, cut off arms
adorned with angadas and holding weapons in grasp, and heads, and thighs
resembling trunks of elephants, and hands, and feet. The illustrious son
of Drona mangled the backs of some, cut off the heads of some, and caused
some to turn away from the fight. And he cut off some at the middle, and
lopped off the ears of others, and struck others on the shoulders, and
pressed down the heads of some into their trunks.

As Ashvatthama careered in this way, slaughtering thousands of men, the
deep night became more terrible in consequence of the darkness that set
in. The earth became terrible to behold, strewn with thousands of human
beings dead and dying and innumerable steeds and elephants. Cut off by
the enraged son of Drona, his foes fell down on the earth that was then
crowded with yakshas and rakshasas, and frightful with (broken) cars and
slain steeds and elephants. Some called upon their brothers, some upon
their sires, and some upon their sons. And some said, "The Dhartarashtras
in rage could never accomplish such feats in battle as these which
rakshasas of wicked deeds are achieving (upon us) during the hour of
sleep! It is only in consequence of the absence of the Parthas that this
great slaughter is going on. That son of Kunti, who hath Janardana for
his protector, is incapable of being vanquished by gods, asuras,
gandharvas, yakshas and rakshasas! Devoted to Brahma, truthful in speech,
self-restrained, and compassionate towards all creatures, that son of
Pritha, called Dhananjaya, never slaughters one that is asleep, or one
that is heedless, or one that has laid aside his weapons or one that has
joined his hands in supplication, or one that is retreating, or one whose
locks have been dishevelled. Alas, they are rakshasas of wicked deeds who
are perpetrating such terrible act upon us." Uttering such words, many
laid themselves down.

The loud din caused by the cries and groans of human beings died away
within a short space of time. The earth being drenched with blood, O
king, that thick and frightful dust soon disappeared. Thousands of men
moving in agony, overwhelmed with anxiety and overcome with despair, were
slain by Ashvatthama like Rudra slaying living creatures. Many who laid
themselves down on the ground clasping one another, and many who sought
to fly away, and many who sought to hide themselves, and many who
struggled in battle, were all slain by the son of Drona. Burnt by the
raging flames and slaughtered by Ashvatthama, the men, losing their
senses, slew one another. Before half the night was over, the son of
Drona, O monarch, despatched the large host of the Pandavas unto Yama's
abode.

That night, so terrible and destructive unto human beings and elephants
and steeds filled with joy all creatures that wander in the dark. Many
rakshasas and pishacas of various tribes were seen there, gorging upon
human flesh and quaffing the blood that lay on the ground. They were
fierce, tawny in hue, terrible, of adamantine teeth, and dyed with blood.
With matted locks on their heads, their thighs were long and massive;
endued with five feet, their stomachs were large. Their fingers were set
backwards. Of harsh temper and ugly features, their voice was loud and
terrible. They had rows of tinkling bells tied to their bodies. Possessed
of blue throats, they looked very frightful. Exceedingly cruel and
incapable of being looked at without fear, and without abhorrence for
anything, they came there with their children and wives. Indeed, diverse
were the forms seen there of the rakshasas that came. Quaffing the blood
that ran in streams, they became filled with joy and began to dance in
separate bands. "This is excellent!" "This is pure!" "This is very
sweet!" these were the words they uttered.

Other carnivorous creatures, subsisting upon animal food, having gorged
upon fat and marrow and bones and blood, began to eat the delicate parts
of corpses. Others, drinking the fat that flowed in streams, ran naked
over the field. Possessed of diverse kinds of faces, other carnivorous
beings of great ferocity, and living upon dead flesh, came there in tens
of thousands and millions. Grim and gigantic rakshasas also, of wicked
deeds, came there in bands as numerous. Other ghostly beings, filled with
joy and gorged to satiety, O king, also came there and were seen in the
midst of that dreadful carnage.

When morning dawned, Ashvatthama desired to leave the camp. He was then
bathed in human blood and the hilt of his sword so firmly adhered in his
grasp that his hand and sword, O king, became one! Having walked in that
path that is never trod (by good warriors), Ashvatthama, after that
slaughter, looked like the blazing fire at the end of the yuga after it
has consumed all creatures into ashes. Having perpetrated that feat
agreeably to his vow, and having trod in that untrodden way, Drona's son,
O lord, forgot his grief for the slaughter of his sire. The Pandava camp,
in consequence of the sleep in which all within it were buried, was
perfectly still when Drona's son had entered it in the night.

After the nocturnal slaughter, when all became once more quiet,
Ashvatthama issued from it. Having issued from the camp, the valiant
Ashvatthama met his two companions and, filled with joy, told them of his
feat, gladdening them, O king, by the intelligence. Those two, in return,
devoted as they were to his good, gave him the agreeable intelligence of
how they also had slaughtered thousands of Pancalas and Srinjayas (at the
gates). Even thus did that night prove terribly destructive to the
Somakas who had been heedless and buried in sleep. The course of time,
without doubt, is irresistible. Those who had exterminated us were
themselves exterminated now."

Dhritarashtra said, "Why is it that that mighty car-warrior, the son of
Drona, did not achieve such a feat before although he had resolutely
exerted himself for bestowing victory upon Duryodhana? For what reason
did that great bowman do this after the slaughter of the wretched
Duryodhana? It behoveth thee to tell me this!"

Sanjaya said, "Through fear of the Parthas, O son of Kuru's race,
Ashvatthama could not achieve such a feat then. It was owing to the
absence of the Parthas and the intelligent Keshava as also of Satyaki,
that Drona's son could accomplish it. Who is there, the lord Indra
unexcepted, that is competent to slay them in the presence of these
heroes? Besides, O king, Ashvatthama succeeded in accomplishing the feat
only because the men were all asleep. Having caused that vast slaughter
of the Pandava forces, those three great car-warriors (Ashvatthama, Kripa
and Kritavarma), meeting together, exclaimed, "Good luck!" His two
companions congratulated Ashvatthama, and the latter was also embraced by
them. In great joy the latter uttered these words: "All the Pancalas have
been slain, as also all the sons of Draupadi! All the Somakas also, as
well as all that remained of the Matsyas, have been slaughtered by me!
Crowned with success, let us without delay go there where the king is! If
the king be still alive, we will give him this joyful intelligence!"



9

Sanjaya said, "Having slain all the Pancalas and the sons of Draupadi,
the three Kuru heroes together came to that spot where Duryodhana lay,
struck down by the foe. Arrived there, they beheld that life had not been
wholly extinct in the king. Jumping down from their cars, they surrounded
thy son. The Kuru king, O monarch, was lying there with broken thighs.
Almost senseless, his life was about to ebb away. He was vomiting blood
at intervals, with downcast eyes. He was then surrounded by a large
number of carnivorous animals of terrible forms, and by wolves and
hyenas, that awaited at no great distance for feeding upon his body. With
great difficulty the king was keeping off those beasts of prey that stood
in expectation of feasting upon him. He was writhing on the earth in
great agony. Beholding him thus lying on the earth, bathed in his own
blood, the three heroes who were the sole survivors of his army,
Ashvatthama and Kripa and Kritavarma, became afflicted with grief and sat
surrounding him. Encompassed by those three mighty car-warriors who were
covered with blood and who breathed hot sighs, the Kuru king looked like
a sacrificial altar surrounded by three fires. Beholding the king lying
in that highly undeserving plight, the three heroes wept in unendurable
sorrow. Wiping the blood from off his face with their hands, they uttered
these piteous lamentations in the hearing of the king lying on the field
of battle.

Kripa said, "There is nothing too difficult for destiny to bring about,
since even this king Duryodhana who was the lord of eleven akshauhinis of
troops sleepeth on the bare ground, struck down by the foes and covered
with blood! Behold, fond he was of the mace, and that mace decked with
pure gold still lieth by the side of the king whose splendour still
resembles that of pure gold! In no battle did that mace abandon this
hero! Even now, when he is about to ascend to heaven, that weapon leaveth
not this illustrious warrior. Behold, that weapon, adorned with pure
gold, still lieth by the side of this hero like a loving wife by the side
of her lord stretched on his bed in his chamber of sleep. Behold the
reverses brought about by Time! This scorcher of foes that used to walk
at the head of all crowned kings, now eateth the dust struck down (by the
foe)! He who had formerly struck down many foes and caused them to lie on
the bare ground, alas, that king of the Kurus lieth today on the bare
ground, struck down by foes. He to whom hundreds of kings used to bow
down in fear, lieth today on the field of battle, surrounded by beasts of
prey. The brahmanas formerly used to wait upon this lord for wealth.
Alas, beasts of prey wait upon him today for feeding upon his body!"

Sanjaya continued, "Beholding that chief of Kuru's race lying on the
ground, Ashvatthama, O best of the Bharatas, uttered these piteous
lamentations: "O tiger among kings, all people indicated thee as the
foremost of all bowmen! People also said that (in encounters with the
mace) thou, a disciple of Sankarshana, wert like the Lord of treasures
(Kuvera), himself! How then, O sinless one, could Bhima notice any lapses
in thee! Thou wert ever mighty and possessed of skill! He, on the other
hand, O king, is a wicked-souled wight! Without doubt, O monarch, Time in
this world is mightier than everything else, for we behold even thee
struck down by Bhimasena in battle! Alas, how could the wretched and mean
Vrikodara unrighteously strike thee down, thee that wert conversant with
every rule of righteousness! Without doubt, Time is irresistible. Alas,
having summoned thee to a fair fight, Bhimasena, putting forth his might,
fractured thy thighs. Fie on that wretched Yudhishthira who tolerated the
head of one unrighteously struck down in battle to be touched with the
foot! In all battles warriors will certainly reprove Vrikodara as long as
the world will last. Without doubt, thou hast been struck down
unrighteously!

The valiant Rama of Yadu's race, O king, always used to say that there is
no one equal to Duryodhana in encounters with the mace. He of the Vrishni
race, O Bharata, used to boast of thee, O lord, in every assembly,
saying, Duryodhana of Kurus race is a worthy disciple of mine!' Thou hast
obtained that end which great rishis have declared to be the high reward
of a kshatriya slain in battle with his face towards the foe. I do not, O
bull among men, grieve for thee, O Duryodhana! I grieve only for thy
mother Gandhari and thy sire, childless as they now are. Afflicted with
sorrow, they will have to wander over the earth, begging their food. Fie
on Krishna, Vrishni's race, and on Arjuna of wicked understanding! They
regard themselves conversant with the duties of morality, yet both of
them stood indifferent whilst thou wert being slain! How will the other
Pandavas, shameless though they are, O king, speak of the manner in which
they have accomplished thy death? Thou art highly fortunate, O son of
Gandhari, since thou hast been slain on the field of battle, O bull among
men, while advancing fairly against the foe. Alas, what will be the
plight of Gandhari who is now childless, and who hath lost all her
kinsmen and relatives! What also will be the plight of the blind king!

Fie on Kritavarma, on myself, as also on mighty car-warrior Kripa, since
we have not yet gone to heaven with thy royal self before us! Fie on us,
lowest of mortals, since we do not follow thee that wert the granter of
all wishes, the protector of all men, and the benefactor of all thy
subjects! Through thy power, the abodes of Kripa, of myself, and of my
sire, along with those of our dependants, O tiger among men, are full of
wealth. Through thy grace, ourselves with our friends and relatives have
performed many foremost of sacrifices with a profusion of presents to
brahmanas. Where shall such sinful persons as ourselves now go, since
thou hast gone to heaven, taking with thee all the kings of the earth?
Since we three, O king, do not follow thee that art about to obtain the
highest end (of life), it is for this that we are indulging in such
lamentations. Deprived of thy companionship, reft of wealth, our memories
painfully dwelling upon thy prosperity, alas, what will be our lot since
we do not go with thee? Without doubt, O chief of Kuru's race, we shall
have to wander in grief on the earth. Deprived of thee, O king, where can
we have peace and where can we have happiness?

Going from this world, O monarch, and meeting with those mighty
car-warriors (that have preceded thee), show thy regards to them, at my
request, one after another, according to the order of their rank and
years. Having offered worship to thy preceptor, that foremost of all
wielders of bows, tell him, O king, that Dhrishtadyumna hath been slain
by me. Embrace king Bahlika, that mighty car-warrior, as also the ruler
of the Sindhus, and Somadatta, Bhurishrava, and the other foremost of
kings that have preceded thee to heaven. At my request, embrace all of
them and enquire after their welfare."

Sanjaya continued, "Having said these words unto the king deprived of his
senses and lying with broken thighs, Ashvatthama once more cast his eyes
on him and uttered these words, "If, O Duryodhana, thou hast any life in
thee still, listen to these words that are so pleasant to hear. On the
side of the Pandavas, only seven are alive, and among the Dhartarashtras,
only we three! The seven on their side are the five brothers and Vasudeva
and Satyaki; on our side, we three are myself and Kripa and Kritavarma!
All the sons of Draupadi have been slain, as also all the children of
Dhrishtadyumna! All the Pancalas too have been slain, as also the remnant
of the Matsyas, O Bharata! Behold the vengeance taken for what they had
done! The Pandavas are now childless! While buried in sleep, the men and
animals in their camp have all been slain! Penetrating into their camp in
the night, O king, I have slain Dhrishtadyumna, that wight of sinful
deeds, as one kills an animal."

Duryodhana then, having heard those words that were so agreeable to his
heart, regained his senses and said these words in reply, "That which
neither Ganga's son, nor Karna, nor thy sire, could achieve, hath at last
been achieved by thee today, accompanied by Kripa and Bhoja. Thou hast
slain that low wretch (Dhrishtadyumna) who was commander of the Pandava
forces, as also Shikhandi. In consequence of this I regard myself equal
to Maghavat himself! Good be to you all! Let prosperity be yours! All of
us will again meet together in heaven!"

Having said these words the high-souled king of the Kurus became silent.
Casting off his griefs for all his (slain) kinsmen, he then gave up his
life-breath. His soul ascended to sacred heaven, while his body only
remained on earth. Even thus, O king, thy son Duryodhana breathed his
last. Having provoked the battle first, he was slain by his foes at last.
The three heroes repeatedly embraced the king and gazed steadfastly on
him. They then ascended their cars. Having heard these piteous
lamentations of Drona's son, I came away at early dawn towards the city.
Even thus the armies of the Kurus and Pandavas have been destroyed. Great
and terrible have been that carnage, O king, caused by thy evil policy.
After thy son had ascended to heaven, I became afflicted with grief and
the spiritual sight which the rishi gave hath been lost by me!"

Vaishampayana continued, "The king, hearing of his son's death, breathed
long and hot sighs, and became plunged in great anxiety."



10

Vaishampayana said, "After that night had gone away, the driver of
Dhrishtadyumna's car gave intelligence to king Yudhishthira of the great
slaughter that had been caused during the hour of sleep.

The driver said, "The sons of Draupadi, O king, have been slain, with all
the children of Drupada himself, while they were heedless and trustfully
asleep in their own camp! During the night, O king, thy camp has been
exterminated by the cruel Kritavarma, and Kripa, the son of Gautama, and
the sinful Ashvatthama! Slaying thousands of men and elephants and steeds
with lances and darts and battle-axes, those men have exterminated thy
army. While thy army was being slaughtered like a forest cut down with
axes, a loud wail was heard rising from thy camp. I am the sole survivor,
O monarch, of that vast force. I have, O thou of virtuous soul, escaped
with difficulty from Kritavarma at a time when he was heedless!"

Hearing these evil tidings, Kunti's son Yudhishthira, however, capable of
bearing up (against foes), fell down on the earth, afflicted with grief
at the loss of his sons. Advancing forward, Satyaki held the king in his
embrace. Bhimasena and Arjuna and the two sons of Madri also stretched
forth their arms. Having recovered his senses, the son of Kunti lamented
in great affliction, uttering these words rendered indistinct by sorrow:
"Alas, having vanquished the foe, we have ourselves been vanquished in
the end! The course of events is difficult to be ascertained even by
persons endued with spiritual sight. The foes, who were vanquished have
become victorious! Ourselves, again, while victorious, are vanquished!
Having slain brothers and friends and sires and sons and well-wishers,
and kinsmen, and counsellors, and having vanquished them all, we
ourselves are vanquished at last! Misery looks like prosperity and
prosperity looks like misery! This our victory has assumed the shape of
defeat. Our victory, therefore, has ended in defeat! Having won the
victory, I am obliged to grieve as an afflicted wretch. How, then, can I
regard it as a victory? In reality, I have been doubly defeated by the
foe. They for whose sake we have incurred the sin of victory by slaying
our kinsmen and friends, alas, they, after victory had crowned them, have
been vanquished by defeated foes that were heedful!

Alas, through heedlessness have they been slain that had escaped from
even Karna, that warrior who had barbed arrows and nalikas for his teeth,
the sword for his tongue, the bow for his gaping mouth, and the twang of
the bowstring and the sound of palms for his roars--that angry Karna who
never retreated from battle, and who was a very lion among men! Alas,
those princes that succeeded in crossing, by boats constituted by their
own excellent weapons, the great Drona-ocean having cars for its deep
lakes, showers of arrows for its waves, the ornaments of warriors for its
gems, car-steeds for its animals, darts and swords for its fishes,
elephants for its alligators, bows for its whirlpools, mighty weapons for
its foam, and the signal of battle for its moonrise causing it to swell
with energy, and the twang of the bowstring and the sound of palms for
its roar,--alas, even those princes have from heedlessness been slain!

There is, in this world, no more powerful cause of death, as regards men,
than heedlessness! Prosperity abandons a heedless man from every side,
and every kind of misery overtakes him. The tall standard with excellent
top that stood on his car was the wreath of smoke that infallibly
indicated the Bhishma-fire. Shafts constituted its flames, and wrath was
the wind that fanned it! The twang of his formidable bow and the sound of
his palms constituted the roar of that fire. Armour and diverse kinds of
weapons were the homa libations that were poured into it. The vast
hostile army was the heap of dry forest-grass that was assailed by that
fire. Alas, even they that had endured that fierce fire whose terrible
energy was represented by the mighty weapons in Bhishma's hand have at
last fallen through heedlessness.

A heedless person can never acquire knowledge, asceticism, prosperity, or
great renown. Behold, Indra has obtained great happiness after slaying
all his foes heedfully. Behold the survivors among our foes have, through
our heedlessness, slain so many sons and grandsons of kings, each of whom
was really like Indra himself. Alas, they have perished like merchants
with rich freight perishing through carelessness in a shallow stream
after having crossed the great ocean. They whose bodies are now lying on
the bare ground, slain by those vindictive wretches, have without doubt
ascended to heaven.

I grieve, however, for the princess Krishna. Alas, she will be plunged
today in an ocean of grief. Hearing of the slaughter of her brothers and
sons and her venerable sire, the king of the Pancalas, without doubt she
will fall down senseless on the earth. Her body emaciated by grief, she
will not rise again. Unable to bear the grief resulting from such
affliction, and worthy as she is of happiness, alas, what will be her
plight? Cut to the quick by the slaughter of her sons and brothers, she
will be like one scorched by fire.'

Having in deep affliction indulged in these lamentations, that king of
Kuru's race then addressed Nakula, saying, Go and bring the unfortunate
princess Draupadi here along with all her maternal relations.' Obediently
accepting that command of the king who equalled Yama himself in
righteousness, Nakula speedily proceeded on his car to the quarters of
Draupadi where that princess resided with all the wives of the Pancala
king. Having despatched the son of Madri, Yudhishthira, crushed by grief,
proceeded with tears in his eyes accompanied by those friends of his, to
the field on which his sons had battled and which still teemed with
diverse kinds of creatures. Having entered that cursed field abounding
with fierce sights, the king saw his sons, well-wishers, and friends, all
lying on the ground, covered with blood, their bodies mangled, and heads
separated from their trunks. Beholding them in that plight, Yudhishthira,
that foremost of righteous men, became deeply afflicted. That chief of
the Kurus then began to weep aloud and fell down on the earth, deprived
of his senses, along with all his followers."



11

Vaishampayana said, "Beholding his sons, grandsons, and friends all slain
in battle, the king's soul became overwhelmed with great grief, O
Janamejaya! Recollecting those sons and grandsons and brothers and
allies, a deep sorrow took possession of the illustrious monarch.
Senseless and trembling, his eyes were bathed in tears. His friends then,
themselves filled with anxiety, began to comfort him.

At that time, Nakula, skilled in executing errands, arrived there on his
car of solar effulgence, accompanied by the princess Krishna in great
affliction. She had been residing at Upaplavya. Having received that
heartrending intelligence about the slaughter of all her sons, she became
exceedingly agitated. Trembling like a plantain tree shaken by the wind,
the princess Krishna, arrived at the presence of Yudhishthira, fell down,
afflicted by grief. Her face, adorned with eyes resembling a couple of
full-blown lotuses, seemed to be darkened by grief like the Sun himself
when enveloped in darkness.

Beholding her prostrate on the earth, the wrathful Vrikodara, of prowess
incapable of being baffled, advancing hastily, raised her up and clasped
her with his arms. The beautiful lady, comforted by Bhimasena, began to
weep, and addressing the eldest son of Pandu with his brothers, said, "By
good luck, O monarch, having obtained the whole earth, thou shalt enjoy
her after the slaughter of thy brave sons in the observance of kshatriya
duties. By good luck, O son of Pritha, thou art happy at the thought of
having obtained the whole earth. By good luck, thy thoughts do not dwell
on Subhadra's son whose tread resembled that of an infuriated elephant.
By good luck, thou dost not, like myself while residing at Upaplavya,
recollect thy heroic sons slaughtered in the observance of kshatriya
duties. O son of Pritha, hearing of the slaughter of those sleeping
heroes by Drona's son of sinful deeds, grief burns me as if I were in the
midst of a fire. If Drona's son be not made to reap the fruit of that
sinful deed of his, if, putting forth your prowess in battle, thou dost
not take the life of that wretch of sinful deeds, along with the lives of
all his followers, then listen to me, ye Pandavas, I shall sit here in
praya!"

Having said these words, the helpless Krishna, the daughter of Yajnasena,
sat by the side of the eldest son of Pandu, king Yudhishthira the just.
The royal sage, Yudhishthira, of righteous soul, seeing his dear queen
sit in praya, addressed her, saying, "O auspicious lady, O thou that art
conversant with morality, all thy sons and brothers have righteously met
with a noble death. It behoveth thee not to grieve for them. As regards
Drona's son, he hath gone to a distant forest, O beautiful princess! How
shall thou O lady, make thyself sure of his fall in battle?"

Draupadi answered, "I have heard that Drona's son hath a gem on his head,
born with him. I shall see that gem brought to me after the slaughter of
that wretch in battle, Placing that gem on thy head, O king, I shall
endure to live. Even this is my resolve."

Having said these words unto the royal son of Pandu, the beautiful
Krishna approached Bhimasena and said these words of high purpose unto
him: "Remembering the duties of a kshatriya, O Bhima, it behoveth thee to
come to my rescue. Slay that man of sinful deeds like Maghavat slaying
Samvara. There is no one in this world who is equal to thee in prowess.
It is known throughout the world how on an occasion of great calamity
thou becamest at the town Varanavata the refuge of all the Parthas. When
again we were seen by Hidimba, it was thou that becamest our refuge in
the same way. Like Maghavat rescuing (his spouse) the daughter of Puloma,
thou didst rescue my afflicted self, in Virata's city, from a great
calamity. Like those great feats, O Partha, that thou didst achieve in
former days, slay now, O slayer of foes, the son of Drona and be thou
happy!"

Hearing these and other piteous lamentations of the princess, Kunti's
son, Bhimasena, of great might, could not endure them. He mounted upon
his great car adorned with gold and took his beautiful bow with arrow
placed on the string. Making Nakula his charioteer, and resolved upon
slaying the son of Drona, he began to stretch his bow and caused his
steeds to be urged without delay. Those steeds, fleet as the wind, thus
urged, O tiger among men, proceeded with great speed. Possessed of great
valour and unfading energy, Bhima set out from the Pandava camp and
proceeded with great celerity along the track of Ashvatthama's vehicle."



12

Vaishampayana said, "After the irresistible Bhimasena had set out, that
bull of Yadu's race, possessed of eyes like lotus-petals, addressed
Kuru's son Yudhishthira, saying, O son of Pandu, this brother of thine,
overwhelmed with grief at the slaughter of his sons, proceedeth alone to
battle, from desire of slaying the son of Drona. O bull of Bharata's
race, of all thy brothers, Bhima is thy dearest! Beholding him fallen
into a great danger why dost thou not stir thyself? The weapon called
brahmashira, which that subjugator of hostile towns, Drona, communicated
to his son, is capable of consuming the whole world. The illustrious and
highly blessed preceptor, that foremost of all wielders of bows,
delighted with Dhananjaya, had given him that very weapon. Unable to
endure it, his only son then begged it of him. Unwillingly he imparted
the knowledge of that weapon to Ashvatthama. The illustrious Drona knew
the restlessness of his son. Acquainted with all duties, the preceptor
laid this command on him, saying, "Even when overtaken by the greatest
danger, O child in the midst of battle, thou shouldst never use this
weapon, particularly against human beings." Even thus the preceptor Drona
spoke unto his son. A little while after he again spoke, saying, "O bull
among men, thou wilt not, it seems, walk in the path of the righteous."
Hearing those bitter words of his sire, the wicked-souled Ashvatthama, in
despair of obtaining every kind of prosperity, began in grief to wander
over the earth.

Then, O chief of the Kurus, while you were living in the woods, O
Bharata, he came to Dvaraka and took up his abode there, worshipped by
the Vrishnis. One day, after he had taken up his abode in Dvaraka, he
came to me, without a companion and when I myself was without anybody by
my side, on the seacoast, and there smilingly addressing me said, "O
Krishna, that weapon, called brahmashira, worshipped by gods and
gandharvas, which my sire, the preceptor of the Bharatas, of prowess
incapable of being baffled, and obtained from Agastya after performing
the austerest penances, is now with me, O Dasharha, as much as it is with
my sire. O foremost one of Yadu's race, in exchange for that celestial
weapon, give me thy discus which is capable of slaying all foes in
battle."

While he with joined palms and great importunity thus begged of me my
discus, myself, O bull of Bharata's race, from desire of gladdening him,
told him these words: "Gods, danavas, gandharvas, men, birds and snakes,
assembled together, are not equal to even a hundredth part of my energy.
I have this bow, this dart, this discus, and this mace. I will give thee
whichever amongst these thou desirest to have from me. Without giving me
the weapon thou wishest to give, take from among these weapons of mine
whichever thou mayest be able to wield and use in battle."

Thus addressed, the illustrious son of Drona, as if challenging me,
solicited at my hands my discus of excellent nave and hard as thunder,
possessed of a 1,000 spokes, and made of iron "Take it." I said unto him.
Thus addressed, he rose suddenly and seized the discus with his left
hand. He failed, however, to even move the weapon from the spot on which
it lay. He then made preparations for seizing it with his right hand.
Having seized it then very firmly and having put forth all his strength,
he still failed to either wield or move it. At this, Drona's son became
filled with sorrow. After he was tired with the exertions he made, he
ceased, O Bharata!

When he withdrew his heart from that purpose, I addressed the anxious and
senseless Ashvatthama and said, "He who is always regarded as the
foremost of all human beings, that wielder of gandiva, that warrior
having white steeds yoked unto his car, that hero owning the prince of
apes for the device on his standard, that hero who, desirous of
vanquishing in a wrestling encounter the god of gods, the blue-throated
lord of Uma, gratified the great Shankara himself, that Phalguna than
whom I have no dearer friend on earth, that friend to whom there is
nothing that I cannot give including my very wives and children, that
dear friend Partha of unstained acts, never said unto me, O brahmana,
such words as these which thou hast uttered.

That son whom I obtained through ascetic penances and observances of
austere brahmacarya for twelve years on the breast of Himavati whither I
had gone for the purpose, that son of mine, Pradyumna, of great energy
and a portion of Sanat-kumara himself, begotten by me upon my wife
Rukmini who had practised vows as austere as mine, that hero even never
solicited this best of objects, this unrivalled discus, which thou of
little understanding had solicited!

Rama of great might never said such words to me! Neither Gada nor Samba
has ever asked that of me which thou hast asked! No one among the other
great car-warriors of the Vrishni and the Andhaka race residing in
Dvaraka has ever asked this of me which thou hast asked! Thou art the son
of the preceptor of the Bharatas, thou art held in high respect by all
the Yadavas. Let me ask thee, O foremost of car-warriors, with whom
wouldst thou fight using this weapon?"

Thus addressed by me, Drona's son replied, saying, "After offering
worship to thee, O Krishna, it was my intention to fight thee, O thou of
unfading glory! It was for this, O Krishna that I solicited thee for thy
discus which is adored by gods and danavas. If I had got it I would then
become invincible in the world. Having failed, O Keshava, in obtaining my
almost unattainable wish, I am about to leave thee, O Govinda! Address me
in fair words now. This terrible weapon is held by thee that art the
foremost of all terrible persons. Unrivalled art thou for this weapon!
There is none else in this world capable of possessing it."

Having said these words unto me, the son of Drona, taking many couples of
steeds and much wealth and diverse kinds of gems, left Dvaraka. He is
wrathful, wicked-souled, restless, and very cruel. He knows the weapon
called brahmashira. Vrikodara should be protected from him!"



13

Vaishampayana said, "Having said these words, that foremost of all
wielders of weapons, that delighter of all the Yadavas, mounted upon his
excellent car equipped with every kind of powerful weapons. Unto that
vehicle were yoked two pairs of foremost steeds of the Kamboja breed,
that were adorned with garlands of gold. The dhur of that best of cars
was of the hue of the morning sun. On the right was yoked the steed known
as Shaibya; on the left was placed Sugriva; the Parshni was borne by two
others called Meghapushpa and Balahaka. There was seen on that car a
celestial standard decked with gems and gold and created by the divine
Artificer, and standing high like the Maya (of Vishnu himself). Upon that
standard was Vinata's son (Garuda) shining with great splendour. Indeed,
that enemy of snakes perched on the standard-top of Keshava who is Truth
embodied.

Then Hrishikesha, that foremost of all bowmen, mounted on that car. After
him Arjuna of irresistible feats and Yudhishthira, the king of the Kurus,
ascended the same vehicle. Seated on that car, by the side of him of
Dasharha's race who wielded the bow called sharnga, the two sons of Pandu
looked exceedingly beautiful, like the twin Ashvinis seated by the side
of Vasava. Causing them to ascend on that car of his which was adored by
all the world, he of Dasharha's race urged those foremost of steeds
endued with great fleetness. Those steeds then suddenly flew, taking
after them that excellent vehicle ridden by the two sons of Pandu and by
that bull of Yadu's race. Endued with great speed, as those animals bore
away the wielder of sharnga, loud became the noise caused by their rush,
like that of birds coursing through the air.

Proceeding with great speed, they soon came up, O bull of Bharata's race,
with the mighty bowman Bhimasena in whose wake they had followed.
Although those great car-warriors met Bhima, they failed however to stop
that son of Kunti, as filled with wrath he proceeded fiercely towards the
foe. In the very sight of those illustrious and firm bowmen, Bhima, by
means of his very fleet steeds, proceeded towards the bank of the river
brought down by Bhagiratha. He beheld the high-souled and illustrious and
dark-complexioned and island-born Vyasa sitting near the edge of the
water in the midst of many rishis. And he also saw Drona's son of wicked
deeds sitting beside them, covered with dust, attired in a piece of cloth
made of kusha grass, and smeared all over with clarified butter. The
mighty-armed Bhimasena, the son of Kunti, taking up his bow with shaft
fixed on it, rushed towards Ashvatthama, and said, Wait, wait!'

Drona's son, beholding that terrible bowman coming towards him bow in
hand, and the two brothers on Janardana's car, became exceedingly
agitated and thought his hour had come. Of soul incapable of being
depressed, he called to his mind that high weapon (which he had obtained
from his sire). He then took up a blade of grass with his left hand.
Fallen into great distress, he inspired that blade of grass with proper
mantras and converted it into that powerful celestial weapon. Unable to
brook the arrows (of the Pandavas) and the presence of those wielders of
celestial weapons, he uttered in wrath these terrible words: For the
destruction of the Pandavas.' Having said these words, O tiger among
kings, the valiant son of Drona let off that weapon for stupefying all
the worlds. A fire then was born in that blade of grass, which seemed
capable of consuming the three worlds like the all-destroying Yama at the
end of the yuga."



14

Vaishampayana said, "At the very outset the mighty-armed hero of
Dasharha's race understood from signs the intention of Drona's son.
Addressing Arjuna, he said, O Arjuna, O son of Pandu, the time is come
for the use of that celestial weapon which is in thy memory, knowledge of
which was imparted to thee by Drona. For protecting thyself as also thy
brothers, O Bharata, shoot in this battle that weapon which is capable of
neutralising all weapons.'

Thus addressed by Keshava, Arjuna, that slayer of hostile heroes, quickly
alighted from the car, taking with him his bow with shaft fixed on the
string. Softly wishing good unto the preceptor's son and then unto
himself, and unto all his brothers, that scorcher of foes then bowed unto
all the gods and all his superiors and let off his weapon, thinking of
the welfare of all the worlds and uttering the words, Let Ashvatthama's
weapon be neutralised by this weapon!'

That weapon, quickly let off by the wielder of gandiva, blazed up with
fierce flames like the all-destroying fire that appears at the end of the
yuga. Similarly, the weapon that had been shot by Drona's son of fierce
energy blazed up with terrible flames within a huge sphere of fire.
Numerous peals of thunder were heard; thousands of meteors fell; and all
living creatures became inspired with great dread. The entire welkin
seemed to be filled with noise and assumed a terrible aspect with those
flames of fire. The whole earth with her mountains and waters and trees,
trembled. Then the two great rishis, Narada, who is the soul of every
creature, and the grandsire of all the Bharata princes (Vyasa), beholding
those two weapons scorching the three worlds, showed themselves there.
The two rishis sought to pacify the two heroes Ashvatthama and
Dhananjaya. Conversant with all duties and desirous of the welfare of all
creatures, the two sages, possessed of great energy, stood in the midst
of those two blazing weapons. Incapable of being overwhelmed by any
force, those two illustrious rishis, placing themselves between the two
weapons, stood like two blazing fires. Incapable of being checked by any
creature endued with life, and adorned by the gods and danavas, they two
acted in this way, neutralising the energy of the two weapons and doing
good to all the world.

The two rishis said, "Those great car-warriors who have fallen in this
battle were acquainted with diverse kinds of weapons. They, however,
never shot such a weapon upon human beings. What act of rashness is this,
ye heroes, that ye have done?"



15

Vaishampayana said, "At the very sight, O tiger among men, of those two
rishis possessed of splendour like that of fire, Dhananjaya quickly
resolved to withdraw his celestial shaft. Joining his hands, he addressed
those rishis, saying, I used this weapon, saying, "Let it neutralise the
(enemy's) weapon!" If I withdraw this high weapon, Drona's son of sinful
deeds will then, without doubt, consume us all with the energy of his
weapon. Ye two are like gods! It behoveth you to devise some means by
which our welfare as also that of the three worlds may be secured!'

Having said these words Dhananjaya withdrew his weapon. The withdrawal of
that weapon by the gods themselves in battle is exceedingly difficult.
Not excepting the great Indra himself, there was nobody save the son of
Pandu, who was capable of withdrawing that high weapon after it had once
been let off. That weapon was born of Brahma energy. No person of
uncleansed soul can bring it back after it is once let off. Only one that
leads the life of a brahmacari can do it. If one who has not practised
the vow of brahmacarya seeks to bring it back after having shot it, it
strikes off his own head and destroys him with all his equipments. Arjuna
was a brahmacari and an observer of vows. Having obtained that almost
unobtainable weapon, he had never used it even when plunged into
situations of the greatest danger. Observant of the vow of truth,
possessed of great heroism, leading the life of a brahmacari, the son of
Pandu was submissive and obedient to all his superiors. It was for this
that he succeeded in withdrawing his weapon.

Drona's son, beholding those two rishis standing before him, could not by
his energy withdraw his own terrible weapon. Unable to withdraw the high
weapon in battle, Drona's son, O king, with a cheerless heart, said unto
the island-born rishi these words, Threatened by a great danger, and
desirous of protecting my life, I let off this weapon, through fear of
Bhimasena, O sage! This Bhimasena of false behaviour, acted sinfully, O
holy one, while slaying the son of Dhritarashtra in battle! It is for
this, O regenerate one, that of uncleansed soul as I am I let off this
weapon. I dare not, however, withdraw it now. Having inspired this
irresistible and celestial weapon with the energy of fire, I let it off
for the destruction of the Pandavas. Contrived for the destruction of the
Pandavas, that weapon, therefore, will take away the lives of all the
sons of Pandu. O regenerate one, I have, in wrath, done this sinful deed.
I invoked this weapon in battle for the destruction of the Pandavas.'

Vyasa said, "Pritha's son Dhananjaya, O child, was acquainted with the
weapon called brahmashira. Neither from wrath, nor for thy destruction in
battle, did he shoot this weapon. Arjuna, on the other hand, used it for
baffling thy weapon. He has again withdrawn it. Having obtained even the
brahmastra through thy sire's instructions, the mighty-armed Dhananjaya
did not fall off from a kshatriya's duties. Arjuna is possessed of such
patience, and such honesty. He is, besides, conversant with every weapon,
Why dost thou seek to compass the destruction of such a person with all
his brothers? That region where the weapon called brahmashira is baffled
by another high weapon suffers a drought for twelve years, for the clouds
do not pour a drop of water there for this period. For this reason, the
mighty-armed son of Pandu, although he had the power, would not, from
desire of doing good to living creatures, baffle thy weapon with his. The
Pandavas should be protected; thy own self should be protected; the
kingdom also should be protected. Therefore, O thou of mighty arms,
withdraw this celestial weapon of thine. Dispel this wrath from thy heart
and let the Pandavas be safe. The royal sage Yudhishthira never desires
to win victory by perpetrating any sinful act. Give unto these that gem
which is on thy head. Taking that, the Pandavas will in return grant thee
thy life!"

Drona's son said, "This my gem is more valuable than all the wealth that
has ever been earned by the Pandavas and the Kauravas. If this gem is
worn, the wearer ceases to have any fear from weapons or disease or
hunger! He ceases to have any fear of gods and danavas and nagas! His
apprehensions from rakshasas as also from robbers will cease. Even these
are the virtues of this gem of mine. I cannot, by any means, part with
it. That, however, O holy one, which thou sayest, should be done by me.
Here is this gem. Here is myself. This blade of grass (inspired into a
fatal weapon) will, however, fall into the wombs of the Pandava women,
for this weapon is high and mighty, and incapable of being frustrated. O
regenerate one, I am unable to withdraw it, having once let it off. I
will now throw this weapon into the wombs of the Pandava women. As
regards thy commands in other respects, O holy one, I shall certainly
obey them."

Vyasa said, "Do then this. Do not, however, entertain any other purpose,
O sinless one! Throwing this weapon into the wombs of the Pandava women,
stop thyself."

Vaishampayana continued, "The son of Drona, having heard these words of
the island-born, threw that uplifted weapon into the wombs of the Pandava
women."



16

Vaishampayana said, "Understanding that that weapon was thrown (into the
wombs of the Pandava women) by Drona's son of sinful deeds, Hrishikesha,
with a cheerful heart, said these words unto him: A certain brahmana of
pious vows, beholding Virata's daughter who is now daughter-in-law to
Arjuna, while she was at Upaplavya, said, "While the Kuru line will
become extinct, a son will be born to thee. This thy son for that reason,
will be called by the name of Parikshit." The words of that pious man
shall become true: the Pandavas shall have a son called Parikshit. Unto
Govinda, that foremost one of the Satvata race, while he was saying these
words, Drona's son, filled with wrath, replied, saying, This, O Keshava,
that thou sayest from thy partiality for the Pandavas, shall not happen.
O thou of eyes like lotus-petals, my words cannot but be fulfilled.
Uplifted by me, this weapon of mine shall fall on the foetus that is in
the womb of Virata's daughter, upon that foetus which thou, O Krishna,
art desirous of protecting.'

The holy one said, "The fall of this mighty weapon will not be fruitless.
The foetus will die. But being dead, it will live again and have a long
life! As regards thyself, all wise men know thee for a coward and a
sinful wretch! Always engaged in sinful acts, thou art the slayer of
children. For this reason, thou must have to bear the fruit of these thy
sins. For 3,000 years thou shalt wander over this earth, without a
companion and without being able to talk with anyone. Alone and without
anybody by thy side, thou shalt wander through diverse countries, O
wretch, thou shalt have no place in the midst of men. The stench of pus
and blood shall emanate from thee, and inaccessible forests and dreary
moors shall be thy abode! Thou shalt wander over the Earth, O thou of
sinful soul, with the weight of all diseases on thee.

The heroic Parikshit, attaining to age and a knowledge of the Vedas and
the practice of pious vows, shall obtain all weapons from the son of
Sharadvata. Having obtained a knowledge of all high weapons, and
observant of all kshatriya duties, that righteous-souled king shall rule
the earth for sixty years. More than this, that boy shall become the
mighty-armed king of the Kurus, known by the name of Parikshit, before
thy very eyes, O thou of wicked soul! Though burnt by the energy of thy
weapon's fire, I shall revive him. O lowest of men, behold the energy of
my austerities and my truth."

Vyasa said, "Since, disregarding us, thou hast perpetrated this
exceedingly cruel act, and since thy behaviour is such although thou art
a good brahmana (by birth), therefore, those excellent words that
Devaki's son has said, will, without doubt, be realised in thy case, an
adopter as thou hast been of kshatriya usages!"

Ashvatthama said, "With thyself among all men, O holy one, I shall live!
Let the words of this illustrious and foremost of men become true!"

Vaishampayana continued, "Drona's son, then, having made over his gem to
the high-souled Pandavas, cheerlessly proceeded, before their eyes, to
the forest. The Pandavas who had killed and chastised all their foes,
placed Govinda and the island-born Krishna and the great ascetic Narada
at their head, and taking the gem that was born with Ashvatthama, quickly
came back to the intelligent Draupadi who was sitting in observance of
the praya vow.

Those tigers among men, borne by their excellent steeds resembling the
wing in fleetness, came back with him of Dasharha's race to their
encampment. Speedily alighting from their cars, those great car-warriors,
themselves much more afflicted, beheld, Drupada's daughter Krishna
afflicted with woe. Approaching the cheerless princess stricken with
sorrow and grief, the Pandavas with Keshava, sat round her.

Then the mighty Bhimasena, desired by the king, gave that celestial gem
unto her and said these words: "This gem, O amiable lady, is thine. The
slayer of thy sons hath been vanquished. Rise, casting off thy sorrow,
and recollect the duties of a kshatriya lady. O thou of black eyes, when
Vasudeva was about to set out (from Upaplavya) on his mission of peace,
thou hadst, O timid lady, said even these words unto the slayer of Madhu,
"I have no husbands! I have no sons, nor brothers! Nor art thou alive, O
Govinda, since the king desires for peace!" Those bitter words were
addressed by thee to Krishna, that foremost of persons! It behoveth thee
to recollect those words of thine that were so consistent with kshatriya
usages.

The wretched Duryodhana, that obstacle on the way of our sovereignty, has
been slain. I have quaffed the blood of the living Duhshasana. We have
paid off the debt we owed to our enemy. People, while talking, will not
be able to censure us any longer. Having vanquished Drona's son, we have
set him free for the sake of his being a brahmana and of the respect that
should be shown to our deceased preceptor. His fame hath been destroyed,
O goddess, only his body remains! He has been divested of his gem and on
earth he has been reft of his weapons!"

Draupadi said, "I desired to only pay off our debt for the injury we have
sustained. The preceptor's son is worthy of my reverence as the preceptor
himself. Let the king bind this gem on his head, O Bharata!" The king
then, taking that gem, placed it on his head, at the desire of Draupadi
and regarding it as a gift from the preceptor. Holding on his head that
excellent and celestial gem, the puissant king looked beautiful like a
mountain with the moon above it. Though stricken with grief on account of
the death of her sons, the princess Draupadi, possessed of great mental
strength, gave up her vow. Then king Yudhishthira enquired of the
mighty-armed Krishna, saying the following words."



17

Vaishampayana said, "After all the troops had been slain during the hour
of sleep by those three car-warriors, king Yudhishthira in great grief
said these words unto him of Dasharha's race: How, O Krishna, could my
sons, all of whom were mighty car-warriors, be slaughtered by the sinful
and wretched Ashvatthama of no great skill in battle? How also could
Drona's son slay the children of Drupada, all of whom were accomplished
in weapons, possessed of great prowess, and capable of battling with
hundreds of thousands of foes? How could he slay that foremost of
car-warriors, Dhrishtadyumna, before whom the great bowman Drona himself
could not appear? What act was done by the preceptor's son, O bull among
men, in consequence of which he succeeded in slaying, single-handed, all
our men in battle?'

The holy one said, "Verily, Drona's son had sought the aid of that
highest of all the gods, the eternal Mahadeva. It was for this that he
succeeded in slaying, single-handed, so large a number of warriors. If
Mahadeva be gratified, he can bestow even immortality. Girisha can give
such valour as will succeed in checking Indra himself. I know Mahadeva
truly, O bull of Bharata's race! I know also his various acts of old. He,
O Bharata, is the beginning, the middle, and the end of all creatures.
This entire universe acts and moves through his energy.

The puissant Grandsire, desirous of creating living creatures, saw Rudra;
and the Grandsire asked him, saying, "Create living creatures without
delay!" Thus asked, Rudra of tawny locks, saying, "So be it!" plunged
into the water and practised austerities for a long time, inasmuch as he
was sensible of the defects of living creatures. Having waited in
expectation of Rudra for a very long time, the Grandsire, by a fiat of
his will, invoked into existence another being for making him the creator
of all kinds of living things. Beholding Girisha plunged into the waters,
this (second) being said unto his sire, "If there be no being born before
me, then I will create living creatures!" His sire replied unto him,
saying, "There is no other first-born being besides thee! This Sthanu has
plunged into the water! Go and create living creatures, without any
anxiety!"

That being then created many living creatures, having Daksha for their
first, who created all these creatures of four kinds. As soon, however,
as they were created, they ran O king, towards their sire, afflicted with
hunger and desirous of devouring him. The second being whom Brahma had
created, thereupon ran towards him, desirous of protection from his own
offspring. And he said unto the Grandsire, "O illustrious one, protect me
from these, and let these creatures have their food assigned unto them!"
Then the Grandsire assigned herbs and plants and other vegetables as
their food, and unto those that were strong he assigned the weaker
creatures as the means of sustenance. Their sustenance having been thus
assigned, the newly-created creatures all went away to regions they
desired, and cheerfully multiplied by union with their respective species.

After the creatures had multiplied and the Grandsire had become well
pleased, the first-born rose from the water and beheld the living
creation. He saw that diverse kinds of creatures had been created and
that they had multiplied by their own energy. At this sight, Rudra became
angry and caused his procreative limb to disappear in the bowels of the
Earth. The unfading Brahma, soothing him by soft words, said unto him, "O
Sharva, what wert thou doing so long within the water? For what reason,
also hast thou caused thy limb of generation to disappear in the bowels
of the Earth?" Thus questioned, that lord of the universe wrathfully
answered the lord Brahman, "Somebody else has created all these
creatures! What purpose then would be served by this limb of mine? I have
by my austerities, O Grandsire, created food for all these creatures.
These herbs and plants also will multiply like those that will subsist
upon them!" Having said these words, Bhava went away, in cheerlessness
and rage, to the foot of the Menjavat mountains for practising severer
austerities."



18

The holy one said, "After the krita-yuga had elapsed, the gods, desirous
of performing a sacrifice, duly made preparation for one according to the
directions laid down in the Vedas. They collected clarified butter and
the other requisites. And they not only devised what the requisites of
their sacrifice should be, but also determined those amongst themselves
that should have a share in the sacrificial offerings.

Not knowing Rudra truly, the celestials, O king, assigned no share for
the divine Sthanu. Seeing that the celestials assigned to him no share in
the sacrificial offerings, Sthanu, clad in deer skins, desired to destroy
that Sacrifice and with that object constructed a bow. There are four
kinds of Sacrifices: the loka Sacrifice, the Sacrifice of special rites,
the eternal domestic Sacrifice, and the Sacrifice consisting in the
gratification derived by man from his enjoyment of the five elemental
substances and their compounds. It is from these four kinds of Sacrifice
that the universe has sprung. Kapardin constructed that bow using as
materials the first and the fourth kinds of Sacrifices. The length of
that bow was five cubits. The sacred (mantra) "vashat," O Bharata, was
made its string. The four parts, of which a Sacrifice consists, became
the adornments of that bow.

Then Mahadeva, filled with rage, and taking up that bow, proceeded to
that spot where the celestials were engaged in their Sacrifice. Beholding
the unfading Rudra arrive there attired as a brahmacari and armed with
that bow, the goddess Earth shrunk with fear and the very mountains began
to tremble. The very wind ceased to move, and fire itself, though fed,
did not blaze forth. The stars in the firmament, in anxiety, began to
wander in irregular courses. The Sun's splendour decreased. The disc of
the Moon lost its beauty. The entire welkin became enveloped in a thick
gloom. The celestials, overwhelmed, knew not what to do. Their Sacrifice
ceased to blaze forth. The gods were all terrified. Rudra then pierced
the embodiment of Sacrifice with a fierce shaft in the heart. The
embodied form of Sacrifice, assuming the shape of a deer, fled away, with
the god of fire. Approaching heaven in that form, he blazed forth in
beauty. Rudra, however, O Yudhishthira, pursued him through the skies.
After Sacrifice had fled away, the gods lost their splendour. Having lost
their senses, the gods were stupefied.

Then the three-eyed Mahadeva, with his bow, broke in rage the arms of
Savitri, and plucked out the eyes of Bhaga and the teeth of Pushana. The
gods then fled away, as also all the several parts of Sacrifice. Some
amongst them, reeling as they sought to fly away, fell down senseless.
The blue-throated Rudra, having agitated them thus, laughed aloud, and
whirling the horn of his bow, paralysed them. The celestials then uttered
a cry. At their command, the string of the bow broke. The string having
broken, the bow became stretched into a line. The gods then approached
the bowless god of gods and, with the embodied form of Sacrifice, sought
the protection of the puissant Mahadeva and endeavoured to gratify him.

Gratified, the great god threw his wrath into the water, O king, that
wrath, assuming the form of fire, is always employed in consuming that
liquid element. He then gave unto Savitri his arms, Bhaga his eyes, and
Pushana his teeth. And he also restored the Sacrifices themselves, O
Pandava! The world once more became safe and sound. The gods assigned
unto Mahadeva all the libations of clarified butter as the share of great
deity. O monarch, when Mahadeva had become angry, the whole world had
thus become agitated: when he became gratified everything became safe.
Possessed of great energy, the god Mahadeva was gratified with
Ashvatthama. It was for this that thy sons, those mighty car-warriors,
could be slain by that warrior. It was for this that many other heroes,
the Pancalas, with all their followers, could be slain by him. Thou
shouldst not suffer thy mind to dwell on it. It was not Drona's son that
accomplished that act. It was done through the grace of Mahadeva. Do now
what should next be done."

The end of Sauptika-parv

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 11

Stri-parva



Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

Scanned and Proofed by Mantra Caitanya. Additional proofing and
formatting at sacred-texts.com, by J. B. Hare, October 2003.



1

(Jalapradanika-parva)

Om! Having bowed down unto Narayana and Nara, the foremost of male
beings, and unto the goddess Sarasvati, must the word Jaya be uttered.

Janamejaya said, "After Duryodhana had fallen and after all the warriors
also had fallen, what, O sage, did king Dhritarashtra do on receipt of
the intelligence? What also did the high-souled Kuru king Yudhishthira,
the son of Dharma, do? What did the three survivors (of the Kuru army)
viz. Kripa and the others do? I have heard everything about the feats of
Ashvatthama. Tell me what happened after that mutual denunciation of
curses. Tell me all that Sanjaya said unto the blind old king."

Vaishampayana said, "After he had lost his century of sons, king
Dhritarashtra, afflicted with grief on that account, cheerless, and
looking like a tree shorn of its branches, became overwhelmed with
anxiety and lost his power of speech. Possessed of great wisdom, Sanjaya,
approaching the monarch, addressed him, saying, Why dost thou grieve, O
monarch? Grief does not serve any purpose. Eight and ten Akshauhinis of
combatants, O king, have been slain! The earth hath become desolate, and
is almost empty now! Kings of diverse realms, hailing from diverse
quarters, united with thy son (for aiding him in battle) have all laid
down their lives. Let now the obsequial rites of thy sires and sons and
grandsons and kinsmen and friends and preceptors be performed in due
order."

Vaishampayana continued, "Destitute of sons and counsellors and all his
friends, king Dhritarashtra of great energy suddenly fell down on the
earth like a tree uprooted by the wind.

"Dhritarashtra said, Destitute as I am of sons and counsellors and all my
friends, I shall, without doubt have to wander in sorrow over the earth.
What need have I now of life itself, left as I am of kinsmen and friends
and resembling as I do a bird shorn of its wings and afflicted with
decrepitude? Shorn of kingdom, deprived of kinsmen, and destitute of
eyes, I cannot, O thou of great wisdom, shine any longer on earth like a
luminary shorn of its splendours! I did not follow the counsels of
friends of Jamadagnis son, of the celestial rishi Narada, and of
island-born Krishna, while they offered me counsel. In the midst of the
assembly, Krishna told me what was for my good, saying, "A truce (tense)
to hostilities, O king! Let thy son take the whole kingdom! Give but five
villages to the Pandavas!" Fool that I was, for not following that
advice, I am now obliged to repent so poignantly! I did not listen to the
righteous counsels of Bhishma. Alas, having heard of the slaughter of
Duryodhana whose roars were as deep as those of a bull, having heard also
of the death of Duhshasana and the extinction of Karna and the setting of
the Drona-sun, my heart does not break into pieces. I do not, O Sanjaya,
remember any evil act committed by me in former days, whose consequences,
fool that I am, I am suffering today. Without doubt, I committed great
sins in my former lives, for which the Supreme Ordainer has set me to
endure such a measure of grief. This destruction of all my kinsmen, this
extermination of all my well-wishers and friends, at this old age, has
come upon me through the force of Destiny. What other man is there on
earth who is more afflicted than my wretched self? Since it is so, let
the Pandavas behold me this very day firmly resolved to betake myself to
the long way that leads to the regions of Brahman!"

Vaishampayana continued, "While king Dhritarashtra was indulging in such
lamentations, Sanjaya addressed him in the following words for dispelling
his grief, Cast off thy grief, O monarch! Thou hast heard the conclusions
of the Vedas and the contents of diverse scriptures and holy writ, from
the lips of the old, O king! Thou hast heard those words which the sages
said unto Sanjaya while the latter was afflicted with grief on account of
the death of his son. When thy son, O monarch, caught the pride that is
born of youth, thou didst not accept the counsels offered unto thee by
thy well-wishers. Desirous of fruit, thou didst not, through
covetousness, do what was really for thy benefit. Thy own intelligence,
like a sharp sword, has wounded thee. Thou didst generally pay court to
those that were of wicked behaviour. Thy son had Duhshasana for his
counsellor, and the wicked-souled son of Radha, and the equally wicked
Shakuni and Citrasena of foolish understanding, and Salya. Thy son (by
his own behaviour) made the whole world his enemy. Thy son, O Bharata,
did not obey the words of Bhishma, the reverend chief of the Kurus, of
Gandhari and Vidura, of Drona, O king, of Kripa the son of Sharadvata, of
the mighty-armed Krishna, of the intelligent Narada, of many other
rishis, and of Vyasa himself of immeasurable energy. Though possessed of
prowess, thy son was of little intelligence, proud, always desirous of
battle, wicked, ungovernable, and discontented. Thou art possessed of
learning and intelligence and art always truthful. They that are so
righteous and possessed of such intelligence as thou, are never stupefied
by grief. Virtue was regarded by none of them. Battle was the one word on
their lips. For this the Kshatriya order has been exterminated and the
fame of thy foes enhanced. Thou hadst occupied the position of an umpire,
but thou didst not utter one word of salutary advise. Unfitted as thou
wert for the task, thou didst not hold the scales evenly. Every person
should, at the outset, adopt such a beneficial line of action that he may
not have, in the end, to repent for something already done by him.
Through affection for thy son, O monarch, thou didst what was agreeable
to Duryodhana. Thou art obliged to repent for that now. It behoveth thee,
however not to give way to grief. The man whose eyes are directed towards
only the honey without being once directed to the fall, meets with
destruction through his covetousness for honey. Such a man is obliged to
repent even like thee. The man who indulges in grief never wins wealth.
By grieving one loses the fruits one desires. Grief is again an obstacle
to the acquisition of objects dear to us. The man who gives way to grief
loses even his salvation. The man who shrouds a burning coal within the
folds of his attire and is burnt by the fire that is kindled by it, would
be pronounced a fool if he grieves for his injuries. Thyself, with thy
son, hadst, with your words, fanned the Partha-fire, and with your
covetousness acting as clarified butter caused that fire to blaze forth,
into consuming flames. When that fire thus blazed forth thy sons fell
into it like insects. It behoveth thee not, however, to grieve for them
now that they have all been burnt in the fire of the enemys arrow. The
tear-stained face, O king, which thou bearest now is not approved by the
scriptures or praised by the wise. These tears, like sparks of fire, burn
the dead for whom they are shed. Kill thy grief with thy intelligence,
and bear thyself up with the strength of thy own self! Thus was the king
comforted by the high-souled Sanjaya. Vidura then, O scorcher of foes,
once again addressed the king, displaying great intelligence."



2

Vaishampayana said, "Listen, O Janamejaya, to the nectar-like words that
Vidura said unto the son of Vicitravirya and by which he gladdened that
bull among men!

"Vidura said, Rise, O king! Why art thou stretched on the earth? Bear
thyself up with thy own self. O king, even this is the final end of all
living creatures. Everything massed together ends in destruction;
everything that gets high is sure to fall down. Union is certain to end
in separation; life is sure to end in death. The destroyer, O Bharata,
drags both the hero and the coward. Why then, O bull amongst Kshatriyas,
should not Kshatriyas engage in battle? He that does not fight is seen to
escape with life. When, however, ones time comes, O king, one cannot
escape. As regards living creatures, they are non-existent at first. They
exist in the period that intervenes. In the end they once more become
non-existent. What matter of grief then is there in this? The man that
indulges in grief succeeds not in meeting with the dead. By indulging in
grief, one does not himself die. When the course of the world is such,
why dost thou indulge in sorrow? Death drags all creatures, even the
gods. There is none dear or hateful to death, O best of the Kurus! As the
wind tears off the tops of all blades of grass, even so, O bull of
Bharatas race, death overmasters all creatures. All creatures are like
members of a caravan bound for the same destination. (When death will
encounter all) it matters very little whom he meets with first. It
behoveth thee not, O king, to grieve for those that have been slain in
battle. If the scriptures are any authority, all of them must have
obtained the highest end. All of them were versed in the Vedas; all of
them had observed vows. Facing the foe all of them have met with death.
What matter of sorrow is there in this? Invisible they had been (before
birth). Having come from that unknown region, they have once more become
invisible. They are not thine, nor art thou theirs. What grief then is
there in such disappearance? If slain, one wins heaven. By slaying, fame
is won. Both these, with respect to us, are productive of great merit.
Battle, therefore, is not bootless. No doubt, Indra will contrive for
them regions capable of granting every wish. These, O bull among men,
become the guests of Indra. Men cannot, by sacrifices with profuse gifts,
by ascetic penances and by learning, go so speedily to heaven as heroes
slain in battle. On the bodies of hostile heroes constituting the
sacrificial fire, they poured their arrowy libations. Possessed of great
energy, they had in return to endure the arrowy libations (poured upon
them by their enemies). I tell thee, O king, that for a Kshatriya in this
world there is not a better road to heaven than battle! They were all
high-souled Kshatriyas; possessed of bravery, they were ornaments of
assemblies. They have attained to a high state of blessedness. They are
not persons for whom we should grieve. Comforting thyself by thy own self
cease to grieve, O bull among men! It behoveth thee not to suffer thyself
to be overwhelmed with sorrow and to abandon all actions. There are
thousands of mothers and fathers and sons and wives in this world. Whose
are they, and whose are we? From day to day thousands of causes spring up
for sorrow and thousands of causes for fear. These, however, affect the
ignorant but are nothing to him that is wise. There is none dear or
hateful to Time, O best of the Kurus! Time is indifferent to none. All
are equally dragged by Time. Time causeth all creatures to grow, and it
is Time that destroyeth everything. When all else is asleep, Time is
awake. Time is irresistible. Youth, beauty, life, possessions, health,
and the companionship of friends, all are unstable. He that is wise will
never covet any of these. It behoveth thee not to grieve for what is
universal. A person may, by indulging in grief, himself perish, but grief
itself, by being indulged in, never becomes light. Ifthou feelest thy
grief to be heavy, it should be counteracted by not indulging in it. Even
this is the medicine for grief, viz., that one should not indulge in it.
By dwelling on it, one cannot lessen it. On the other hand, it grows with
indulgence. Upon the advent of evil or upon the bereavement of something
that is dear, only they that are of little intelligence suffer their
minds to be afflicted with grief. This is neither Profit, nor Religion,
nor Happiness, on which thy heart is dwelling. The indulgence of grief is
the certain means of ones losing ones objects. Through it, one falls away
from the three great ends of life (religion, profit, and pleasure). They
that are destitute of contentment, are stupefied on the accession of
vicissitudes dependent upon the possession of wealth. They, however, that
are wise, are on the other hand, unaffected by such vicissitudes. One
should kill mental grief by wisdom, just as physical grief should be
killed by medicine. Wisdom hath this power. They, however, that are
foolish, can never obtain tranquillity of soul. The acts of a former life
closely follow a man, insomuch that they lie by him when he lies down,
stay by him when he stays, and run with him when he runs. In those
conditions of life in which one acts well or ill, one enjoys or suffers
the fruit thereof in similar conditions. In those forms (of physical
organisation) in which one performs particular acts, one enjoys or
suffers the fruits thereof in similar forms. Ones own self is ones own
friend, as, indeed, ones own self is ones own enemy. Ones own self is the
witness of ones acts, good and evil. From good acts springs a state of
happiness, from sinful deeds springs woe. One always obtains the fruit of
ones acts. One never enjoys or suffers weal or woe that is not the fruit
of ones own acts. Intelligent persons like thee, O king, never sink in
sinful enormities that are disapproved by knowledge and that strike at
the very root (of virtue and happiness)."



3

"Dhritarashtra said, O thou of great wisdom, my grief has been dispelled
by thy excellent words! I desire, however, to again hear thee speak. How,
indeed, do those that are wise free themselves from mental grief born of
the advent of evils and the bereavement of objects that are dear?

"Vidura said, He that is wise obtains tranquillity by subduing both grief
and joy through means by which one may escape from grief and joy. All
those things about which we are anxious, O bull among men, are ephemeral.
The world is like a plantain tree, without enduring strength. Since the
wise and the foolish, the rich and the poor, all, divested of their
anxieties, sleep on the crematorium, with bodies reft of flesh and full
of bare bones and shrivelled sinews, whom amongst them will the survivors
look upon as possessed of distinguishing marks by which the attributes of
birth and beauty may be ascertained? (When all are equal in death) why
should human beings, whose understandings are always deceived (by the
things of this world) covet one anothers rank and position? The learned
say that the bodies of men are like houses. In time these are destroyed.
There is one being, however, that is eternal. As a person, casting off
one attire, whether old or new, wears another, even such is the case with
the bodies of all embodied beings. O son of Vicitravirya, creatures
obtain weal or woe as the fruit of their own acts. Through their acts
they obtain heaven, O Bharata, or bliss, or woe. Whether able or unable,
they have to bear their burdens which are the result of their own acts.
As amongst earthen pots some break while still on the potters wheel, some
while partially shaped, some as soon as brought into shape, some after
removal from the wheel, some while in course of being removed, some after
removal, some while wet, some while dry, some while being burnt, some
while being removed from the kiln, some after removal therefrom, and some
while being used, even such is the case with the bodies of embodied
creatures. Some are destroyed while yet in the womb, some after coming
out of the womb, some on the day after, some on the expiration of a
fortnight or of a month, some on the expiration of a year or of two
years, some in youth, some in middle age, and some when old. Creatures
are born or destroyed according to their acts in previous lives. When
such is the course of the world, why do you then indulge in grief? As
men, while swimming in sport on the water, sometimes dive and sometimes
emerge, O king, even so creatures sink and emerge in lifes stream. They
that are of little wisdom suffer or meet with destruction as the result
of their own acts. They, however, that are wise, observant of virtue, and
desirous of doing good unto all living creatures, they, acquainted with
the real nature of the appearance of creatures in this world, attain at
last to the highest end."



4

"Dhritarashtra said, O foremost speakers, how may the wilderness of this
world be known? I desire to hear this. Asked by me, tell me this.

"Vidura said, I will describe to thee all the acts of creatures from
their first conception. At the outset it lives in the admixture of blood
and the vital fluid. Then it grows little by little. Then on the expiry
of the fifth month it assumes shape. It next becomes a foetus with all
its limbs completed, and lives in a very impure place, covered with flesh
and blood. Then, through the action of the wind, its lower limbs are
turned upwards and the head comes downwards. Arriving in this posture at
the mouth of the uterus, it suffers manifold woes. In consequence of the
contractions of the uterus, the creature then comes out of it, endued
with the results of all his previous acts. He then encounters in this
world other evils that rush towards him. Calamities proceed towards him
like dogs at the scent of meat. Next diverse diseases approach him while
he is enchained by his previous acts. Bound by the chains of the senses
and women and wealth and other sweet things of life, diverse evil
practices also approach him then, O king! Seized by these, he never
obtains happiness. At that season he succeeds not in obtaining the fruit
of his acts, right or wrong. They, however, that set their hearts on
reflection, succeed in protecting their souls. The person governed by his
senses does not know that death has come at his door. At last, dragged by
the messengers of the Destroyer, he meets with destruction at the
appointed time. Agitated by his senses, for whatever good and evil has
been done at the outset and having enjoyed or suffered the fruits of
these, he once more becomes indifferent to his acts of self-slaughter.
Alas, the world is deceived, and covetousness brings it under its
dominion. Deprived of understanding by covetousness, wrath, and fear, one
knows not ones own self. Filled with joy at ones own respectability of
birth, one is seen to traduce those that are not high-born. Swelled also
with pride of wealth, one is seen to contemn the poor. One regards others
to be ignorant fools, but seldom takes a survey of ones own self. One
attributes faults to others but is never desirous to punish ones own
self. Since the wise and the ignorant, the rich and the poor, the
high-born and the lowborn, the honoured and the dishonoured, all go to
the place of the dead and sleep there freed from every anxiety, with
bodies divested of flesh and full only of bones united by dried-up
tendons, whom amongst them would the survivors look upon as distinguished
above the others and by what signs would they ascertain the attributes of
birth and beauty? When all, stretched after the same fashion, sleep on
the bare ground, why then should men, taking leave of their senses,
desire to deceive one another? He that, looking at this saying (in the
scriptures) with his own eyes or hearing it from others, practiseth
virtue in this unstable world of life and adhereth to it from early age,
attaineth to the highest end. Learning all this, he that adhereth to
Truth, O king, succeedeth in passing over all paths."



5

"Dhritarashtra said, Tell me in detail everything about the ways of that
intelligence by which this wilderness of duties may be safely covered.

"Vidura said, Having bowed down to the Self-create, I will obey thy
behest by telling thee how the great sages speak of the wilderness of
life. A certain brahmana, living in the great world, found himself on one
occasion in a large inaccessible forest teeming with beasts of prey. It
abounded on every side with lions and other animals looking like
elephants, all of which were engaged in roaring aloud. Such was the
aspect of that forest that Yama himself would take fright at it.
Beholding the forest, the heart of the brahmana became exceedingly
agitated. His hair stood on end, and other signs of fear manifested
themselves, O scorcher of foes! Entering it, he began to run hither and
thither, casting his eyes on every point of the compass for finding out
somebody whose shelter he might seek. Wishing to avoid those terrible
creatures, he ran in fright. He could not succeed, however, in distancing
them or freeing himself from their presence. He then saw that that
terrible forest was surrounded with a net, and that a frightful woman
stood there, stretching her arms. That large forest was also encompassed
by many five-headed snakes of dreadful forms, tall as cliffs and touching
the very heavens. Within it was a pit whose mouth was covered with many
hard and unyielding creepers and herbs. The brahmana, in course of his
wanderings, fell into that invisible pit. He became entangled in those
clusters of creepers that were interwoven with one another, like the
large fruit of a jack tree hanging by its stalk. He continued to hang
there, feet upwards and head downwards. While he was in that posture,
diverse other calamities overtook him. He beheld a large and mighty snake
within the pit. He also saw a gigantic elephant near its mouth. That
elephant, dark in complexion, had six faces and twelve feet. And the
animal gradually approached that pit covered with creepers and trees.
About the twigs of the tree (that stood at the mouth of the pit), roved
many bees of frightful forms, employed from before in drinking the honey
gathered in their comb about which they swarmed in large numbers.
Repeatedly they desired, O bull of Bharatas race, to taste that honey
which though sweet to all creatures could, however, attract children
only. The honey (collected in the comb) fell in many jets below. The
person who was hanging in the pit continually drank those jets. Employed,
in such a distressful situation, in drinking that honey, his thirst,
however, could not be appeased. Unsatiated with repeated draughts, the
person desired for more. Even then, O king, he did not become indifferent
to life. Even there, the man continued to hope for existence. A number of
black and white rats were eating away the roots of that tree. There was
fear from the beasts of prey, from that fierce woman on the outskirts of
that forest, from that snake at the bottom of the well, from that
elephant near its top, from the fall of the tree through the action of
the rats, and lastly from those bees flying about for tasting the honey.
In that plight he continued to dwell, deprived of his senses, in that
wilderness, never losing at any time the hope of prolonging his life."



6

"Dhritarashtra said, Alas, great was the distress of that person and very
painful his mode of life! Tell me, O first of speakers, whence was his
attachment to life and whence his happiness? Where is that region, so
unfavourable to the practice of virtue, in which that person resides? Oh,
tell me how will that man be freed from all those great terrors? Tell me
all this! We shall then exert ourselves properly for him. My compassion
has been greatly moved by the difficulties that lie in the way of his
rescue!

"Vidura said, They that are conversant, O monarch, with the religion of
moksha cite this as a simile. Understanding this properly, a person may
attain to bliss in the regions hereafter. That which is described as the
wilderness is the great world. The inaccessible forest within it is the
limited sphere of ones own life. Those that have been mentioned as beasts
of prey are the diseases (to which we are subject). That woman of
gigantic proportions residing in the forest is identified by the wise
with Decrepitude which destroys complexion and beauty. That which has
been spoken of as the pit is the body or physical frame of embodied
creatures. The huge snake dwelling in the bottom of that pit is time, the
destroyer of all embodied creatures. It is, indeed, the universal
destroyer. The cluster of creepers growing in that pit and attached to
whose spreading stems the man hangeth down is the desire for life which
is cherished by every creature. The six-faced elephant, O king, which
proceeds towards the tree standing at the mouth of the pit is spoken of
as the year. Its six faces are the seasons and its twelve feet are the
twelve months. The rats and the snakes that are cutting off the tree are
said to be days and nights that are continually lessening the periods of
life of all creatures. Those that have been described as bees are our
desires. The numerous jets that are dropping honey are the pleasures
derived from the gratification of our desires and to which men are seen
to be strongly addicted. The wise know lifes course to be even such.
Through that knowledge they succeed in tearing off its bonds."



7

"Dhritarashtra said, Excellent is this parable that thou hast recited!
Indeed, thou art acquainted with truth! Having listened to thy nectarlike
speech, I desire to hear thee more.

"Vidura said, Listen to me, O king, I shall once more discourse in detail
on those means an acquaintance with which enable the wise to free
themselves from the ties of the world. As a person, O king, who has to
travel a long way is sometimes obliged to halt when fatigued with toil,
even so, O Bharata, they that are of little intelligence, travelling
along the extended way of life, have to make frequent halts in the shape
of repeated births in the womb. They, however, that are wise are free
from that obligation. Men conversant with the scriptures, for this,
describe lifes course as a long way. The wise also call lifes round with
all its difficulties a forest. Creatures, O bull of Bharatas race,
whether mobile or immobile, have to repeatedly return to the world. The
wise alone escape. The diseases, mental and physical, to which mortals
are subject, whether visible or invisible, are spoken of as beasts of
prey by the wise. Men are always afflicted and impeded by them, O
Bharata! Then again, those fierce beasts of prey, represented by their
own acts in life, never cause any anxiety to them that are of little
intelligence. If any person, O monarch, somehow escapes from diseases,
Decrepitude, that destroyer of beauty, overwhelmshim afterwards. Plunged
in a slough by the objects of the different senses--sound and form and
taste and touch and scent--man remains there without anything to rescue
him thence. Meanwhile, the years, the seasons, the months, the
fortnights, the days, and the nights, coming one after another, gradually
despoil him of beauty and lessen the period allotted to him. These all
are messengers of death. They, however, that are of little understanding
know them not to be such. The wise say that all creatures are governed by
the Ordainer through their acts. The body of a creature is called the
car. The living principle is the driver of (that car). The senses are
said to be steeds. Our acts and the understanding are the traces. He who
followeth after those running steeds has to come repeatedly to this world
in a round of rebirths. He, however, who, being self-restrained restrains
them by his understanding hath not to come back. They, however, that are
not stupefied while wandering in this wheel of life that is revolving
like a real wheel, do not in reality wander in a round of rebirths. He
that is wise should certainly take care to prevent the obligation of
rebirth. One should not be indifferent to this, for indifference may
subject us to it repeatedly. The man, O king, who has restrained his
senses and subdued wrath and covetousness, who is contented, and truthful
in speech, succeeds in obtaining peace. This body is called the car of
Yama. Then those that are of little intelligence are stupefied by it.
Such a person, O king, would obtain that which thou hast obtained. The
loss of kingdom, of friends, and of children, O Bharata, and such as
these, overtake him who is still under the influence of desire. He that
is wise should apply the medicine of intelligence to all great griefs.
Indeed, obtaining the medicine of wisdom, which is truly very efficacious
and is almost unattainable, the man of restrained soul would kill that
serious disease called sorrow. Neither prowess, nor wealth, nor friend,
nor well-wishers can cure a man of his grief so effectually as the
self-restrained soul. Therefore, observant of the great duty of
abstention from all injuries, or friendship for all creatures, be of
pious behaviour, O Bharata! Self-restraint, renunciation, and heedfulness
are the three steeds of Brahman. He who rides on the car of his soul,
unto which are yoked these steeds with the aid of traces furnished by
good conduct, and drives it, casting off all fear of death, proceedeth, O
king, to the regions of Brahman. That person, O monarch, who gives unto
all creatures an assurance of his harmlessness, goes to the highest of
regions, the blessed realm of Vishnu. The fruit that one obtains by an
assurance unto all creatures of his harmlessness cannot be obtained by a
1,000 sacrifices or by daily fasts. Amongst all things there is certainly
nothing dearer than self. Death is certainly disliked by all creatures, O
Bharata! Therefore, compassion should certainly be shown unto all. Endued
with diverse kinds of errors entangled by the net of their own
intelligence, they that are wicked and are of good vision, wander
repeatedly on the earth. They however, that are wise and endued with
subtle sight, attain to a union with Brahman."



8

Vaishampayana said, "Even after hearing the words of Vidura, the chief of
the Kurus, afflicted with grief on account of the death of his sons, fell
down senseless on the Earth. Beholding him fall down in that state, his
friends, as also the island-born Vyasa, and Vidura, and Sanjaya, and
other well-wishers, and the attendants who used to wait at the gates and
who enjoyed his confidence, sprinkled cool water over his body, and
fanned him with palm leaves, and gently rubbed him with their hands. For
a long while they comforted the king while in that condition. The
monarch, recovering his senses after a long time, wept for a long while,
overwhelmed with grief on account of the death of his sons. He said, Fie
on the state of humanity! Fie on the human body! The woes that are
suffered in this life frequently arise from the very state of humanity.
Alas, O lord, great is the grief, like poison or fire, that one suffers
at the loss of sons, of wealth, of kinsmen, and relatives. That grief
causes the limbs to burn and our wisdom to be destroyed. Overwhelmed with
that grief, a person regards death to be preferable. This calamity that
has overtaken me through ill-luck is even like that. It will not, I see,
end except with life itself. O best of regenerate ones, I shall,
therefore, put an end to my life this very day. Having said these words
unto his high-souled sire, that foremost of all persons conversant with
Brahman, Dhritarashtra, overwhelmed with grief, became stupefied. The
king, O monarch reflecting on his woes, became speechless. Hearing these
words of his, the puissant Vyasa thus spoke unto his son afflicted with
grief on account of the death of his children.

"Vyasa said, O mighty-armed Dhritarashtra, listen to what I say. Thou art
possessed of learning, thou hast great intelligence, and thou, O puissant
one, art skilled in understanding duties. Nothing of that which should be
known is unknown to thee, O scorcher of foes! Without doubt, thou knowest
the instability of all things doomed to death. When the world of life is
unstable when this world itself is not eternal, when life is sure to end
in death, why then, O Bharata, dost thou grieve? Before thy very eyes, O
king, the concatenation of facts brought about by Time making thy son the
cause, produced this hostility. This destruction of the Kurus, O king,
was inevitable. Why then dost thou grieve for those heroes that have
attained to the highest end? O thou of mighty arms, the high-souled
Vidura knew everything. With all his might he had endeavoured, O king, to
bring about peace. It is my opinion that the course marked out by Destiny
cannot be controlled by anyone, even if one struggles for eternity. The
course that was settled by the gods was heard directly by me. I will
recite it to thee, so that tranquillity of mind may be thine. Once
before, without any fatigue, I repaired very quickly to the court of
Indra. There I beheld all the denizens of heaven assembled together.
There were, O sinless one, all the celestial rishis also, headed by
Narada. There, O monarch, I saw also the Earth (in her embodied form).
The latter had repaired to the gods for the accomplishment of a
particular mission. Approaching the gods, she said, "That which ye all
should do for me hath, ye blessed ones, been already promised by you
while you were in Brahmas abode. Let that be accomplished soon." Hearing
these words of hers, Vishnu, the adored of all the worlds, smilingly
addressed her in the midst of the celestial conclave, saying, "The eldest
of the hundred sons of Dhritarashtra, who is known by the name of
Duryodhana, will accomplish thy business. Through that king, thy purpose
will be achieved. For his sake, many kings will assemble together on the
field of Kuru. Capable of smiting, they will cause one another to be
slain through the instrumentality of hard weapons. It is evident, O
goddess, that thy burthen will then be lightened in battle. Go quickly to
thy own place and continue to bear the weight of creatures, O beauteous
one!" From this thou wilt understand, O king, that thy son Duryodhana,
born in Gandharis womb, was a portion of Kali, sprung for the object of
causing a universal slaughter. He was vindictive, restless, wrathful, and
difficult of being gratified. Through the influence of Destiny his
brothers also became like him. Shakuni became his maternal uncle and
Karna his great friend. Many other kings were born on earth for aiding in
the work of destruction. As the king is, so do his subjects become. If
the king becomes righteous, even unrighteousness (in his dominions)
assumes the shape of righteousness. Servants, without doubt, are affected
by the merits and defects of their masters. Those sons of thine, O king,
having obtained a bad king, have all been destroyed. Conversant with
truth, Narada, knew all this. Thy sons, through their own faults, have
been destroyed, O king! Do not grieve for them, O monarch! There is no
cause for grief. The Pandavas have not, O Bharata, the least fault in
what has happened. Thy sons were all of wicked souls. It is they that
caused this destruction on earth. Blessed be thou; Narada had truly
informed Yudhishthira of all this in his court on the occasion of the
rajasuya sacrifice, saying, "The Pandavas and the Kauravas, encountering
each other, will meet with destruction. Do that, O son of Kunti, which
thou shouldst!" Upon these words of Narada, the Pandavas became filled
with grief. I have thus told thee that which is an eternal secret of the
gods. This will destroy thy grief and restore to thee a love of thy
life-breath, and cause thee to cherish affection for the Pandavas, for
all that has happened has been due to what had been ordained by the gods.
O thou of mighty arms, I had learnt all this sometime before. I also
spoke of it to king Yudhishthira the just on the occasion of his foremost
of sacrifices, the rajasuya. When I secretly informed him of all this,
Dharmas son endeavoured his best for preserving peace with the Kauravas.
That, however, which is ordained by the gods proved too powerful (to be
frustrated by him). The fiat, O king of the Destroyer, is incapable of
being baffled anyhow by mobile and immobile creatures. Thou art devoted
to virtue and possessed of superior intelligence, O Bharata! Thou knowest
also that which is the way and that which is not the way of all
creatures. If king Yudhishthira learns that thou art burning with grief
and losing thy senses frequently, he will cast off his very life-breath.
He is always compassionate and possessed of wisdom. His kindness extends
even to all the inferior creatures. How is it possible, O king, that he
will not show compassion to thee, O monarch? At my command, and knowing
that what is ordained is inevitable, as also from kindness to the
Pandavas, continue to bear thy life, O Bharata! If thou livest thus, thy
fame will spread in the world. Thou shalt then be able to acquire a
knowledge of all duties and find many years for obtaining ascetic merit.
This grief for the death of thy sons that has arisen in thy heart, like a
blazing fire, should always be extinguished, O king, by the water of
wisdom!""

Vaishampayana continued, "Hearing these words of Vyasa of immeasurable
energy and reflecting upon them for a little while, Dhritarashtra said, O
best of regenerate ones, I am exceedingly afflicted by a heavy load of
grief. My senses are repeatedly forsaking me and I am unable to bear up
my own self. Hearing, however, these words of thine about what had been
ordained by the gods, I shall not think of casting off my life-breath and
shall live and act without indulging in grief! Hearing these words of
Dhritarashtra, O monarch, Satyavatis son, Vyasa, disappeared then and
there."



9

Janamejaya said, "After the holy Vyasa had departed, what, O regenerate
sage, did king Dhritarashtra, do? It behoveth thee to tell me this. What
also did the Kuru king, the high-souled son of Dharma, do? And how did
those three, Kripa and others, do? I have heard of the feats of
Ashvatthama and the mutual denouncement of curses. Tell me what happened
next and what Sanjaya next said (unto the old king)."

Vaishampayana said, "After Duryodhana had been slain and all the troops
slaughtered, Sanjaya, deprived of his spiritual sight, came back to
Dhritarashtra.

"Sanjaya said, The kings of diverse peoples, that came from diverse
realms, have all, O king, gone to the regions of the dead, along with thy
sons. Thy son, O king, who had constantlybeen implored (for peace) but
who always wished to terminate his hostility (with the Pandavas by
slaughtering them) has caused the earth to be exterminated. Do thou, O
king, cause the obsequial rites of thy sons and grandsons and sires to be
performed according to due order!"

Vaishampayana continued, "Hearing these terrible words of Sanjaya, the
king fell down on the Earth and lay motionless like one deprived of life.
Approaching the monarch who was lying prostrate on the Earth, Vidura,
conversant with every duty, said these words: Rise, O king, why dost thou
lie down thus? Do not grieve, O bull of Bharatas race! Even this, O lord
of Earth, is the final end of all creatures. At first creatures are
non-existent. In the interim, O Bharata, they become existent. At the
end, they once more become non-existent. What cause of sorrow is there in
all this? By indulging in grief, one cannot get back the dead. By
indulging in grief, one cannot die himself. When such is the course of
the world, why dost thou indulge in grief? One may die without having
been engaged in battle. One also escapes with life after being engaged in
battle. When ones Time comes, O king, one cannot escape! Time drags all
kinds of creatures. There is none dear or hateful to Time, O best of the
Kurus! As the wind tears off the ends of all blades of grass, even so all
creatures, O bull of Bharatas race, are brought by Time under its
influence. All creatures are like members of the same caravan bound for
the same destination. What cause of sorrow is there if Time meets with
one a little earlier than with another? Those again, O king, that have
fallen in battle and for whom thou grievest, are not really objects of
thy grief, since all those illustrious ones have gone to heaven. By
sacrifices with profuse presents, by ascetic austerities, and by
knowledge, people cannot so easily repair to heaven as heroes by courage
in battle. All those heroes were conversant with the Vedas; all of them
were observant of vows; all of them have perished, facing the foe in
battle. What cause of sorrow then is there? They poured their arrowy
libations upon the bodies of their brave foes as upon a fire. Foremost of
men, they bore in return the arrowy libations poured upon themselves. I
tell thee, O king, that there is no better way to heaven for a Kshatriya
than through battle. All of them were high-souled Kshatriyas, all of them
were heroes and ornaments of assemblies. They have attained to a high
state of blessedness. One should not grieve for them. Do thou comfort thy
own self. Do not grieve, O bull among men! It behoveth thee not to suffer
thyself to be overwhelmed with sorrow and abandon all action."



10

Vaishampayana said, "Hearing these words of Vidura, that bull of Bharatas
race (Dhritarashtra) ordered his car to be yoked. The king once more
said, Bring Gandhari hither without delay, and all the Bharata ladies.
Bring hither Kunti also, as well as all the other ladies with her. Having
said these words unto Vidura, conversant with every duty, Dhritarashtra
of righteous soul, deprived of his senses by sorrow, ascended on his car.
Then Gandhari, afflicted with grief on account of the death of her sons,
accompanied by Kunti and the other ladies of the royal household, came at
the command of her lord to that spot where the latter was waiting for
her. Afflicted with grief, they came together to the king. As they met,
they accosted each other and uttered loud wails of woe. Then Vidura, who
had become more afflicted than those ladies, began to comfort them.
Placing those weeping fair ones on the cars that stood ready for them, he
set out (with them) from the city. At that time a loud wail of woe arose
from every Kuru house. The whole city, including the very children,
became exceedingly afflicted with grief. Thoseladies that had not before
this been seen by the very gods were now helpless, as they were, for the
loss of their lords, seen by the common people. With their beautiful
tresses all dishevelled and their ornaments cast off, those ladies, each
attired in a single piece of raiment, proceeded most woefully. Indeed,
they issued from their houses resembling white mountains, like a dappled
herd of deer from their mountain caves after the fall of their leader.
These fair ladies, in successive bevies, O king, came out, filled with
sorrow, and ran hither and thither like a herd of fillies on a circus
yard. Seizing each other by the hand, they uttered loud wails after their
sons and brothers and sires. They seemed to exhibit the scene that takes
place on the occasion of the universal destruction at the end of the
Yuga. Weeping and crying and running hither and thither, and deprived of
their senses by grief, they knew not what to do. Those ladies who
formerly felt the blush of modesty in the presence of even companions of
their own sex, now felt no blush of shame, though scantily clad, in
appearing before their mothers-in-law. Formerly they used to comfort each
other while afflicted with even slight causes of woe. Stupefied by grief,
they now, O king, refrained from even casting their eyes upon each other.
Surrounded by those thousands of wailing ladies, the king cheerlessly
issued out of the city and proceeded with speed towards the field of
battle. Artisans and traders and Vaishyas and all kinds of mechanics,
issuing out of the city, followed in the wake of the king. As those
ladies, afflicted by the wholesale destruction that had overtaken the
Kurus, cried in sorrow, a loud wail arose from among them that seemed to
pierce all the worlds. All creatures that heard that wail thought that
the hour of universal destruction had come when all things would be
consumed by the fire that arises at the end of the Yuga. The citizens
also (of Hastinapura), devoted to the house of Kuru, with hearts filled
with anxiety at the destruction that had overtaken their rules, set up, O
king, a wail that was as loud as that uttered by those ladies."



11

Vaishampayana said, "Dhritarashtra had not proceeded for more than two
miles when he met with those three great car-warriors, Sharadvatas son
Kripa, Dronas son (Ashvatthama), and Kritavarma. As soon as the latter
obtained a sight of the blind monarch possessed of great power, the three
heroes sighed in grief and with voices choked in tears weepingly
addressed him, saying, Thy royal son, O king, having achieved the most
difficult feats, has, with all his followers, gone to the region of
Indra. We are the only three car-warriors of Duryodhanas army that have
escaped with life. All the others, O bull of Bharatas race, have
perished. Having said these words unto the king, Sharadvatas son Kripa,
addressing the grief-afflicted Gandhari, said these words unto her, Thy
sons have fallen while engaged in achieving feats worthy of heroes, while
fearlessly fighting in battle and striking down large numbers of foes.
Without doubt, having obtained those bright worlds that are attainable
only by the use of weapons, they are sporting there like celestials,
having assumed resplendent forms. Amongst those heroes there was no one
that turned back from battle. Every one of them has fallen at the end or
edge of weapons. None of them joined his hands, begging for quarter.
Death in battle at the end or edge of weapons has been said by the
ancients to be the highest end that a Kshatriya can obtain. It behoveth
thee not, therefore, to grieve for any of them. Their foes, O queen, the
Pandavas, too, have not been more fortunate. Listen, what we, headed by
Ashvatthama, have done unto them. Learning that thy son had been slain
unrighteously by Bhima, we slaughtered the Pandavas after entering their
camp buried in sleep. All the Pancalas have been slain. Indeed, all the
sons of Drupada, as also all the sons of Draupadi, have been slaughtered.
Having caused this carnage of the sons of our foes, we are flying away
since we three are incapable of standing in battle with them. Our foes,
the Pandavas, are all heroes and mighty bowmen. They will soon come up
with us, filled with rage, for taking vengeance on us. Hearing the
slaughter of their sons, those bulls among men, infuriated with rage,
those heroes, O illustrious lady, will speedily pursue our track. Having
caused a carnage (in their sleeping camp) we dare not stay. Grant us
permission, O queen! It behoveth thee not to set thy heart on sorrow.
Grant us thy permission also, O king! Summon all thy fortitude. Do thou
also observe the duties of a Kshatriya in their highest form. Having said
these words unto the king, and circumambulating him, Kripa and Kritavarma
and Dronas son, O Bharata, without being able to withdraw their eyes from
king Dhritarashtra possessed of great wisdom, urged their steeds towards
the banks of the Ganga. Moving away from that spot, O king, those great
car-warriors, with hearts plunged in anxiety, took one anothers leave and
separated from one another. Sharadvatas son, Kripa, went to Hastinapura;
Hridikas son repaired to his own kingdom; while the son of Drona set for
the asylum of Vyasa. Even thus those heroes, who had offended the
high-souled sons of Pandu, respectively proceeded to the places they
selected, afflicted with fear and casting their eyes on one another.
Having met the king thus, those brave chastisers of foes, before the sun
rose, went away, O monarch, to the places they chose. It was after this,
O king, that the sons of Pandu, those great car-warriors, encountered the
son of Drona, and putting forth their prowess, vanquished him, O monarch,
(in the way already related)."



12

Vaishampayana said, "After all the warriors had been slaughtered, king
Yudhishthira the just heard that his uncle Dhritarashtra had set out from
the city called after the elephant. Afflicted with grief on account of
the death of his sons, Yudhishthira, O king, accompanied by his brothers,
set out for meeting his uncle, filled with sorrow and overwhelmed with
grief for the slaughter of his (hundred) sons. The son of Kunti was
followed by the high-souled and heroic Krishna of Dasharhas race, and by
Yuyudhana, as also by Yuyutsu. The princess Draupadi also, burning with
grief, and accompanied by those Pancala ladies that were with her,
sorrowfully followed her lord. Yudhishthira beheld near the banks of the
Ganga, O king, the crowd of Bharata ladies afflicted with woe and crying
like a flight of she-ospreys. The king was soon surrounded by those
thousands of ladies who, with arms raised aloft in grief, were indulging
in loud lamentations and giving expression to all kinds of words,
agreeable and disagreeable: Where, indeed, is that righteousness of the
king, where is truth and compassion, since he has slain sires and
brothers and preceptors and sons and friends? How, O mighty-armed one,
hath thy heart become tranquil after causing Drona, and thy grandsire
Bhishma, and Jayadratha, to be slaughtered? What need hast thou of
sovereignty, after having seen thy sires and brothers, O Bharata, and the
irresistible Abhimanyu and the sons of Draupadi, thus slaughtered?
Passing over those ladies crying like a flight of she-ospreys, the
mighty-armed king Yudhishthira the just saluted the feet of his eldest
uncle. Having saluted their sire according to custom, those slayers of
foes, the Pandavas, announced themselves to him, each uttering his own
name. Dhritarashtra, exceedingly afflicted with grief on account of the
slaughter of his sons, then reluctantly embraced the eldest son of Pandu,
who was the cause of that slaughter. Having embraced Yudhishthira the
just and spoken a few words of comfort to him, O Bharata, the
wicked-souled Dhritarashtra sought for Bhima, like a blazing fire ready
to burn everything that would approach it. Indeed, that fire of his
wrath, fanned by the wind of his grief, seemed then to be ready to
consume the Bhima-forest. Ascertaining the evil intentions cherished by
him towards Bhima, Krishna, dragging away the real Bhima, presented an
iron statue of the second son of Pandu to the old king. Possessed of
great intelligence, Krishna had, at the very outset, understood the
intentions of Dhritarashtra, and had, therefore, kept such a contrivance
ready for baffling them. Seizing with his two arms that iron Bhima, king
Dhritarashtra, possessed of great strength, broke into pieces, thinking
it to be Bhima himself in flesh and blood. Endued with might equal to
that of 10,000 elephants, the king reduced that statue into fragments.
His own breast, however, became considerably bruised and he began to
vomit blood. Covered with blood, the king fell down on the ground like a
parijata tree topped with its flowery burden. His learned charioteer
Sanjaya, the son of Gavalgana, raised the monarch and soothing and
comforting him, said, Do not act so. The king then, having cast off his
wrath and returned to his normal disposition, became filled with grief
and began to weep aloud, saying, Alas, oh Bhima, alas, oh Bhima!
Understanding that he was no longer under the influence of wrath, and
that he was truly sorry for having (as he believed) killed Bhima,
Vasudeva, that foremost of men, said these words, Do not grieve, O
Dhritarashtra, for thou hast not slain Bhimasena! That is an iron statue,
O king, which has been broken by thee! Understanding that thou wert
filled with rage, O bull of Bharatas race, I dragged the son of Kunti
away from within the jaws of Death. O tiger among kings, there is none
equal to thee in strength of body. What man is there, O mighty-armed one,
that would endure pressure of thy arms? Indeed, as no one can escape with
life from an encounter with the Destroyer himself, even so no body can
come out safe from within thy embrace. It was for this that yonder iron
statue of Bhima, which had been caused to be made by thy son, had been
kept ready for thee. Through grief for the death of thy sons, thy mind
has fallen off from righteousness. It is for this, O great king, that
thou seekest to slay Bhimasena. The slaughter of Bhima, however, O king,
would do thee no good. Thy sons, O monarch, would not be revived by it.
Therefore, do thou approve of what has been by us with a view to secure
peace and do not set thy heart on grief!"

Section 13

Vaishampayana said, "Certain maid-servants then came to the king for
washing him. After he had been duly washed, the slayer of Madhu again
addressed him, saying, Thou hast, O king, read the Vedas and diverse
scriptures. Thou hast heard all old histories, and everything about the
duties of kings. Thou art learned, possessed of great wisdom, and
indifferent to strength and weakness. Why then dost thou cherish such
wrath when all that has overtaken thee is the result of thy own fault? I
spoke to thee before the battle. Both Bhishma and Drona, O Bharata, did
the same, as also Vidura and Sanjaya. Thou didst not, however, then
follow our advice. Indeed, though exhorted by us, thou didst not yet act
according to the counsels we offered, knowing that the Pandavas were
superior to thee and thine, O Kauravya, in strength and courage. That
king who is capable of seeing his own faults and knows the distinctions
of place and time, obtains great prosperity. That person, however, who,
though counselled by well-wishers, does not accept their words, good or
bad, meets with distress and is obliged to grieve in consequence of the
evil policy he pursues. Observe thou a different course of life now, O
Bharata! Thou didst not keep thy soul under restraint, but suffered
thyself to be ruled by Duryodhana. That which has come upon thee is due
to thy own fault. Why then dost thou seek to slay Bhima? Recollecting thy
own faults, govern thy wrath now. That mean wretch who had, from pride,
caused the princess of Pancala to be brought into the assembly has been
slain by Bhimasena in just revenge. Look at thy own evil acts as also at
those of thy wicked-souled son. The sons of Pandu are perfectly innocent.
Yet have they been treated most cruelly by thee and him."

Vaishampayana continued, "After he had thus been told nothing but the
truth by Krishna, O monarch, king Dhritarashtra replied unto Devakis son,
saying, It is even so, O thou of mighty arms! What thou sayest, O
Madhava, is perfectly true. It is parental affection, O thou of righteous
soul, that caused me to fall away from righteousness. By good luck, that
tiger among men, the mighty Bhima of true prowess, protected by thee,
came not within my embrace. Now, however, I am free from wrath and fever.
I desire eagerly, O Madhava, to embrace that hero, the second son of
Pandu. When all the kings have been dead, when my children are no more,
upon the sons of Pandu depend my welfare and happiness. Having said these
words, the old king then embraced those princes of excellent frames,
Bhima and Dhananjaya, and those two foremost of men, the two sons of
Madri, and wept, and comforted and pronounced blessings upon them."



14

Vaishampayana said, "Commanded by Dhritarashtra, those bulls of Kurus
race, the Pandava brothers, accompanied by Keshava, then proceeded to see
Gandhari. The faultless Gandhari, afflicted with grief on account of the
death of her hundred sons, recollecting that king Yudhishthira the just
had slain all his enemies, wished to curse him. Understanding her evil
intentions towards the Pandavas, the son of Satyavati addressed himself
for counteracting them at the very outset. Having cleansed himself by the
sacred and fresh water of the Ganga, the great rishi, capable of
proceeding everywhere at will with the fleetness of the mind, came to
that spot. Capable of seeing the heart of every creature with his
spiritual vision and with his mind directed towards it, the sage made his
appearance there. Endued with great ascetic merit and ever intent on
saying what was for the benefit of creatures, the rishi, addressing his
daughter-in-law at the proper moment, said, Do not avail thyself of this
opportunity for denouncing a curse. On the other hand, utilize it for
showing thy forgiveness. Thou shouldst not be angry with the Pandavas, O
Gandhari! Set thy heart on peace. Restrain the words that are about to
fall from thy lips. Listen to my advice. Thy son, desirous of victory,
had besought thee every day for the eighteen days that battle lasted,
saying, "O mother, bless me who am fighting with my foes." Implored every
day in these words by thy son desirous of victory, the answer thou always
gavest him was, "Thither is victory where righteousness is!" I do not, O
Gandhari, remember that any words spoken by thee have become false. Those
words, therefore, that thou, implored by Duryodhana, saidst unto him,
could not be false. Thou art always employed in the good of all
creatures. Having without doubt reached the other shore in that dreadful
battle of Kshatriyas, the sons of Pandu have certainly won the victory
and a measure of righteousness that is much greater. Thou wert formerly
observant of the virtue of forgiveness. Why wouldst thou not observe it
now? Subdue unrighteousness, O thou that art conversant with
righteousness. There is victory where righteousness is. Remembering thy
own righteousness and the words spoken by thyself, restrain thy wrath, O
Gandhari! Do not act otherwise, O thou that art beautiful in speech.
Hearing these words, Gandhari said, O holy one, I do not cherish any ill
feelings towards the Pandavas, nor do I wish that they should perish. In
consequence, however, of grief for the death of my sons, my heart is very
much agitated. I know that I should protect the Pandavas with as much
care as Kunti herself protects them, and that Dhritarashtra also should
protect them as I should. Through the fault of Duryodhana and of Shakuni
the son of Subala, and through the action of Karna and Duhshasana,
extermination of the Kurus hath taken place. In this matter the slightest
blame cannot attach to Vibhatsu or to Prithas son Vrikodara, or to Nakula
or Sahadeva, or to Yudhishthira himself. While engaged in battle, the
Kauravas, swelling with arrogance and pride, have fallen along with many
others (that came to their aid). I am not grieved at this. But there has
been one act done by Bhima in the very presence of Vasudeva (that moves
my resentment). The high-souled Vrikodara, having challenged Duryodhana
to a dreadful encounter with mace, and having come to know that my son,
while careering in diverse kinds of motion in the battle, was superior to
him in skill, struck the latter below the navel. It is this that moves my
wrath. Why should heroes, for the sake of their lives, cast off
obligations of duty that have been determined by high-souled persons
conversant with every duty?"



15

Vaishampayana said, "Hearing these words of Gandhari, Bhimasena, looking
like one in fright, said these words for soothing her, Be the act
righteous or unrighteous, it was done by me through fear and for the
object of protecting my own self. It behoveth thee therefore, to forgive
me now. Thy mighty son was incapable of being slain by anybody in a fair
and righteous battle. It was for this that I did what was unfair.
Duryodhana himself had formerly vanquished Yudhishthira unrighteously. He
used always to behave guilefully towards us. It was for this that I had
recourse to an unfair act. Thy son was then the sole unslain warrior on
his side. In order that that valiant prince might not slay me in the
mace-encounter and once more deprive us of our kingdom, I acted in that
way. Thou knowest all that thy son had said unto the princess of Pancala
while the latter, in her season, was clad in a single piece of raiment.
Without having disposed of Suyodhana it was impossible for us to rule
peacefully the whole earth with her seas. It was for this that I acted in
that way. Thy son inflicted many wrongs on us. In the midst of the
assembly he had shown his left thigh unto Draupadi. For that wicked
behaviour, thy son deserved to be slain by us even then. At the command,
however, of king Yudhishthira the just, we suffered ourselves to be
restrained by the compact that had been made. By this means, O queen, thy
son provoked deadly hostilities with us. Great were our sufferings in the
forest (whither we were driven by thy son). Remembering all this, I acted
in that way. Having slain Duryodhana in battle, we have reached the end
of our hostilities. Yudhishthira has got back his kingdom, and we also
have been freed from wrath. Hearing these words of Bhima, Gandhari said,
Since thou praisest my son thus (for his skill in battle), he did not
deserve such a death. He, however, did all that thou tellest me. When
Vrishasena, however, had deprived Nakula of his steeds, O Bharata, thou
quaffedst in battle the blood from Duhshasanas body! Such an act is cruel
and is censured by the good. It suits only a person that is most
disrespectable. It was a wicked act, O Vrikodara, that was then
accomplished by thee! It was undeserving of thee. Bhima replied, saying,
It is improper to quaff the blood of even a stranger, what then need be
said about quaffing the blood of ones own self? Ones brother, again, is
like ones own self. There is no difference between them. The blood,
however, (that I am regarded to have quaffed) did not, O mother, pass
down my lips and teeth. Karna knew this well. My hands only were smeared
with (Duhshasanas) blood. Seeing Nakula deprived of his steeds by
Vrishasena in battle, I caused the rejoicing (Kaurava) brothers to be
filled with dread. When after the match at dice the tresses of Draupadi
were seized, I uttered certain words in rage. Those words are still in my
remembrance, I would, for all years to come, have been regarded to have
swerved from the duties of a Kshatriya if I had left that vow
unaccomplished. It was for this, O queen, that I did that act. It
behoveth thee not, O Gandhari, to impute any fault to me. Without having
restrained thy sons in former days, doth it behove thee to impute any
fault to our innocent selves?

"Gandhari said, Unvanquished by anyone, thou hast slain a hundred sons of
this old man. Oh, why didst thou not spare, O child, even one son of this
old couple deprived of kingdom, one whose offences were lighter? Why
didst thou not leave even one crutch for this blind couple? O child,
although thou livest unharmed, having slain all my children, yet no grief
would have been mine if thou hadst adopted the path of righteousness (in
slaying them)."

Vaishampayana continued, "Having said these words, Gandhari, filled with
wrath at the slaughter of all her sons and grandsons, enquired after
Yudhishthira, saying, Where is the king? After she had said these words
king Yudhishthira, trembling and with joined hands, approached her and
said these soft words unto her, Here is Yudhishthira, O goddess, that
cruel slayer of thy sons! I deserve thy curses, for I am the cause of
this universal destruction. Oh, curse me! I have no longer any need for
life, for kingdom, for wealth! Having caused such friends to be slain, I
have proved myself to be a great fool and a hater of friends. Unto
Yudhishthira who spoke such words, who was overcome with fear, and who
stood in her presence, Gandhari, drawing long sighs, said nothing.
Conversant with the rules of righteousness, the Kuru queen, possessed of
great foresight, directed her eyes, from within the folds of the cloth
that covered them, to the tip of Yudhishthiras toe, as the prince, with
body bent forwards, was about to fall down at her feet. At this, the
king, whose nails had before this been all very beautiful, came to have a
sore nail on his toe. Beholding this, Arjuna moved away to the rear of
Vasudeva. and the other sons of Pandu became restless and moved from one
spot to another. Gandhari then, having cast off her wrath, comforted the
Pandavas as a mother should. Obtaining her leave, those heroes of broad
chests then proceeded together to present themselves to their mother,
that parent of heroes. Having seen her sons after a long time, Kunti, who
had been filled with anxiety on their account, covered her face with her
cloth and began to weep. Having wept for some time with her children,
Pritha beheld the wounds and scars of many weapons on their bodies. She
then repeatedly embraced and patted each of her sons, and afflicted with
grief wept with Draupadi who had lost all her children and whom she saw
lying on the bare earth, indulging in piteous lamentations.

"Draupadi said, O venerable dame, where have all your grandsons, with
Abhimanyu among them, gone? Beholding thee in such distress, why are they
delaying in making their appearance before thee? Deprived as I am of my
children, what need have I of kingdom? Raising the grief-stricken
princess of Pancala who was weeping thus, Pritha began to comfort that
lady of large eyes. Then Kunti, accompanied by the princess of Pancala
and followed by her sons, proceeded towards the grief-afflicted Gandhari
herself in greater affliction still. Beholding that illustrious lady with
her daughter-in-law, Gandhari addressed her, saying, Do not, O daughter,
grieve so. Behold, I too am as much stricken with grief as thou. I think
this universal destruction has been brought about by the irresistible
course of Time. Inevitable as it was, this dreadful slaughter has not
been due to the voluntary agency of human beings. Even that has come to
pass which Vidura of great wisdom foretold after Krishnas supplication
for peace had failed. Do not, therefore, grieve, in a matter that was
inevitable, especially after its occurrence. Having fallen in battle,
they should not be grieved for. I am in the same predicament with thee.
(If thou actest in such a way) who then will comfort us? Through my
fault, this foremost of races has been destroyed."

Here ends the Jalapradanika-parva in the Stri-parva.



16

(Stri-vilapa-parva)

Vaishampayana said, "Having said these words, Gandhari, though staying on
that spot which was distant from the field of battle, beheld, with her
spiritual eye, the slaughter of the Kurus. Devoted to her lord, that
highly blessed lady had always practised high vows. Undergoing the
severest penances, she was always truthful in her speech. In consequence
of the gift of the boon by the great rishi Vyasa of sanctified deeds, she
became possessed of spiritual knowledge and power. Piteous were the
lamentations in which that dame then indulged. Endued with great
intelligence, the Kuru dame saw, from a distance, but as if from a near
point, that field of battle, terrible to behold and full of wonderful
sights, of those foremost of fighters. Scattered all over with bones and
hair, and covered with streams of blood, that field was strewn with
thousands upon thousands of dead bodies on every side. Covered with the
blood of elephants and horses and car-warriors and combatants of other
kinds, it teemed with headless trunks and trunkless heads. And it
resounded with the cries of elephants and steeds and men and women and
abounded with jackals and cranes and ravens and kankas and crows. And it
was the sporting ground of rakshasas subsisting on human flesh. And it
swarmed with ospreys and vultures and resounded with the inauspicious
howls of jackals. Then king Dhritarashtra, at the command of Vyasa, and
all the sons of Pandu with Yudhishthira at their head, with Vasudeva and
all the Kuru ladies, proceeded to the field of battle. Those ladies,
bereaved of their lords, having reached Kurukshetra, beheld their slain
brothers and sons and sires and husbands lying on the ground, and in
course of being devoured by beasts of prey and wolves and ravens and
crows and ghosts and pishacas and rakshasas and diverse other wanderers
of the night. Beholding that carnage which resembled the sights seen on
the sporting ground of Rudra, the ladies uttered loud shrieks and quickly
alighted from their costly vehicles. Witnessing sights the like of which
they had never before witnessed, the Bharata ladies felt their limbs to
be deprived of strength and fell down on the ground. Others became so
stupefied that they lost all their senses. Indeed, the Pancala and the
Kuru ladies were plunged into unutterable distress. Beholding that
dreadful field of battle resounding on every direction with the cries of
those grief-stricken ladies, the daughter of Subala, acquainted with
every duty, addressed the lotus-eyed Keshava, that foremost of all men.
Witnessing that universal slaughter of the Kurus and filled with grief at
the sight, she said these words: Behold, O lotus-eyed Madhava, these
daughters-in-law of mine! Deprived of their lords, they are uttering,
with dishevelled hair, piteous cries of woe like a flight of she-ospreys.
Meeting with those dead bodies, they are calling back to their memories
the great Bharata chiefs. They are running hither and thither in large
bands towards their sons and brothers and sires and husbands. Behold, O
mighty-armed one, the field is covered with mothers of heroes, all of
whom, however, have been bereaved of children. There, those portions
again are covered with spouses of heroes, who have, however, been
bereaved of their spouses! Behold, the field of battle is adorned with
those tigers among men, Bhishma and Karna and Abhimanyu and Drona and
Drupada and Shalya, as if with blazing fires. Behold, it is adorned also
with the golden coats of mail, and with the costly gems, of high-souled
warriors, and with their angadas, and keyuras and garlands. Behold, it is
strewn with darts and spiked clubs hurled by heroic hands, and swords and
diverse kinds of keen shafts and bows. Beasts of prey, assembled
together, are standing or sporting or lying down as it likes them!
Behold, O puissant hero, the field of battle is even such. At this sight,
O Janardana, I am burning with grief. In the destruction of the Pancalas
and the Kurus, O slayer of Madhu, I think, the five elements (of which
everything is made) have been destroyed. Fierce vultures and other birds,
in thousands, are dragging those blood-dyed bodies, and seizing them by
their armour, are devouring them. Who is there that could think of the
death of such heroes as Jayadratha and Karna and Drona and Bhishma and
Abhimanyu? Alas, though incapable of being slain, they have yet been
slain, O destroyer of Madhu! Behold, vultures and kankas and ravens and
hawks and dogs and jackals are feasting upon them. There, those tigers
among men, that fought on Duryodhanas side, and took the field in wrath,
are now lying like extinguished fires. All of them are worthy of sleeping
on soft and clean beds. But, alas, plunged into distress, they are
sleeping today on the bare ground. Bards reciting their praises used to
delight them before at proper times. They are now listening to the fierce
and inauspicious cries of jackals. Those illustrious heroes who used
formerly to sleep on costly beds with their limbs smeared with sandal
paste and powdered aloe, alas, now sleep on the dust! These vultures and
wolves and ravens have now become their ornaments. Repeatedly uttering
inauspicious and fierce cries those creatures are now dragging their
bodies. Delighting in battle, those heroes, looking cheerful, have still
beside them their keen shafts, well-tempered swords, and bright maces, as
if life has not yet departed from them. Many foremost of heroes,
possessed of beauty and fair complexions and adorned with garlands of
gold, are sleeping on the ground. Behold, beasts of prey are dragging and
tearing them. Others, with massive arms, are sleeping with maces in their
embrace, as if those were beloved wives. Others, still cased in armour,
are holding in their hands their bright weapons. Beasts of prey are not
mangling them, O Janardana, regarding them to be still alive. The
beautiful garlands of pure gold on the necks of other illustrious heroes,
as the latter are being dragged by carnivorous creatures, are scattered
about on every side. There, those fierce wolves, numbering in thousands,
are dragging the golden chains round the necks of many illustrious heroes
stilled by death. Many, whom bards well-trained to their work formerly
used, with their hymns and eulogies of grave import, to delight every
morning, are now surrounded by fair ladies stricken with grief and
weeping and crying around them in woe, O tiger of Vrishnis race! The
faces of those beautiful ladies, O Keshava, though pale, look resplendent
still, like an assemblage of red lotuses! Those Kuru ladies have ceased
to weep, with their respective followers and companions. They are all
filled with anxiety. Overwhelmed with sorrow, they are running hither and
thither. The faces of those fair ones have, with weeping and anger,
become resplendent as the morning sun or gold or burnished copper.
Hearing each others lamentations of incomplete sense, those ladies, in
consequence of the loud wails of woe bursting from every side, are unable
to catch each others meaning. Some amongst them, drawing long sighs and
indulging in repeated lamentations, are stupefied by grief and are
abondoning their life-breaths. Many of them, beholding the bodies (of
their sons, husbands, or sires), are weeping and setting up loud wails.
Others are striking their heads with their own soft hands. The earth,
strewn with severed heads and hands and other limbs mingled together and
gathered in large heaps, looks resplendent with these signs of havoc!
Beholding many headless trunks of great beauty, and many heads without
trunks, those fair ones have been lying senseless on the ground for a
long while. Uniting particular heads with particular trunks, those
ladies, senseless with grief, are again discovering their mistakes and
saying, "This is not this ones," and are weeping more bitterly! Others,
uniting arms and thighs and feet, cut off with shafts, are giving way to
grief and losing their senses repeatedly (at the sight of the restored
forms). Some amongst the Bharata ladies, beholding the bodies of their
lords,--bodies that have been mangled by animals and birds and severed of
their heads,--are not succeeding in recognising them. Others, beholding
their brothers, sires, sons, and husbands slain by foes, are, O destroyer
of Madhu, striking their heads with their own hands. Miry with flesh and
blood, the Earth has become impassable with arms still holding swords in
their grasp, and with heads adorned with earrings. Beholding the field
strewn with their brothers and sires, and sons, those faultless ladies,
who had never before suffered the least distress, are now plunged into
unutterable woe. Behold, O Janardana, those numerous bevies of
Dhritarashtras daughters-in-law, resembling successive multitudes of
handsome fillies adorned with excellent manes! What, O Keshava, can be a
sadder spectacle for me to behold than that presented by those ladies of
fair forms who have assumed such an aspect? Without doubt, I must have
perpetrated great sins in my former lives, since I am beholding, O
Keshava, my sons and grandsons and brothers all slain by foes. While
indulging in such lamentations in grief, Gandharis eyes fell upon her son
(Duryodhana)."



17

Vaishampayana said, "Beholding Duryodhana, Gandhari, deprived of her
senses by grief, suddenly fell down on the earth like an uprooted
plantain tree. Having regained her senses soon, she began to weep,
repeatedly uttering loud wails at the sight of her son lying on the bare
ground, covered with blood. Embracing her son, Gandhari indulged in
piteous lamentations for him. Stricken with grief, and with senses
exceedingly agitated, the Kuru queen exclaimed, Alas, O son! Alas, O son!
Burning with sorrow, the queen drenched with her tears the body of her
son, possessed of massive and broad shoulders, and adorned with garlands
and collar. Addressing Hrishikesha who stood near, she said, On the eve
of this battle, O puissant one, that has exterminated this race, this
foremost of kings, O thou of Vrishnis race, said unto me, "In this
internecine battle, O mother, wish me victory!" When he had said these
words, I myself, knowing that a great calamity had come upon us, told him
even this, tiger among men, "Thither is victory where righteousness is.
And since, son, thy heart is set on battle, thou wilt, without doubt,
obtain those regions that are attainable by (the use of) weapons (and
sport there) like a celestial." Even these were the words that I then
said unto him. I did not then grieve for my son. I grieve, however, for
the helpless Dhritarashtra bereaved of friends and kinsmen. Behold, O
Madhava, my son, that foremost of warriors, wrathful, skilled in weapons,
and irresistible in battle, sleeping on the bed of heroes. Behold the
reverses brought about by Time. This scorcher of foes that used of old to
walk at the head of all crowned persons now sleepeth on the dust. Without
doubt, the heroic Duryodhana, when he sleeps on that bed which is the
heros hath obtained the most unattainable end. Inauspicious jackals are
now delighting that prince asleep on the heros bed, who was formerly
delighted by the fairest of ladies sitting round him. He who was formerly
encircled by kings vying with one another to give him pleasure, alas, he,
slain and lying on the ground, is now encircled by vultures! He who was
formerly fanned with beautiful fans by fair ladies is now fanned by
(carnivorous) birds with flaps of their wings! Possessed of great
strength and true prowess, this mighty-armed prince, slain by Bhimasena
in battle, sleeps like an elephant slain by a lion! Behold Duryodhana, O
Krishna, lying on the bare ground, covered with blood, slain by Bhimasena
with his mace. That mighty-armed one who had in battle assembled together
eleven akshauhinis of troops, O Keshava, hath, in consequence of his own
evil policy, been now slain. Alas, there that great bowman and mighty
car-warrior sleeps, slain by Bhimasena, like a tiger slain by a lion!
Having disregarded Vidura, as also his own sire, this reckless, foolish,
and wicked prince hath succumbed to death, in consequence of his
disregard of the old. He who had ruled the earth, without a rival, for
thirteen years, alas, that prince, that son of mine, sleepeth to-day on
the bare ground, slain by his foes. Not long before, O Krishna, I beheld
the Earth, full of elephants and kine and horses, ruled by Duryodhana!
Today, O thou of mighty arms, I see her ruled by another, and destitute
of elephants and kine and horses! What need have I, O Madhava, of life?
Behold, again, this sight that is more painful than the death of my son,
the sight of these fair ladies weeping by the side of the slain heroes!
Behold, O Krishna, the mother of Lakshmana, that lady of large hips, with
her tresses dishevelled, that dear spouse of Duryodhana, resembling a
sacrificial altar of gold. Without doubt, this damsel of great
intelligence, while her mighty-armed lord was formerly alive, used to
sport within the embrace of her lords handsome arms! Why, indeed, does
not this heart of mine break into a hundred fragments at the sight of my
son and grandson slain in battle? Alas, that faultless lady now smells
(the head of) her son covered with blood. Now, again, that lady of fair
thighs is gently rubbing Duryodhanas body with her fair hand. At one time
she is sorrowing for her lord and at another for her son. At one time she
looketh on her lord, at another on her son. Behold, O Madhava, striking
her head with her hands, she falls upon the breast of her heroic spouse,
the king of the Kurus. Possessed of complexion like that of the filaments
of the lotus, she still looketh beautiful like a lotus. The unfortunate
princess now rubbeth the face of her son and now that of her lord. If the
scriptures and the shrutis be true, without doubt, this king has obtained
those regions (of blessedness) that one may win by the use of weapons!"



18

"Gandhari said, Behold, O Madhava, my century of sons, incapable of
fatigue (from exertion in battle), have all been slain by Bhimasena with
his mace in battle! That which grieves me more today is that these my
daughters-in-law, of tender years, deprived of sons and with dishevelled
hair, are wandering on the field today. Alas, they who formerly walked
only on the terraces of goodly mansions with feet adorned with many
ornaments, are now, in great affliction of heart, obliged to touch with
those feet of theirs this hard earth, miry with blood! Reeling in sorrow,
they are wandering like inebriated persons, driving away vultures and
jackals and crows with difficulty. Behold, that lady of faultless limbs
and slender waist, seeing this terrible carnage, falleth down,
overwhelmed with grief. Beholding this princess, this mother of
Lakshmana, O thou of mighty arms, my heart is torn with grief. These
beautiful ladies of fair arms, some seeing their brothers, some their
husbands, and some their sons, lying down in death on the bare ground,
are themselves falling down, seizing the arms of the slain. Listen, O
unvanquished one, to the loud wails of those elderly ladies and those
others of middle age at sight of this terrible carnage. Supporting
themselves against broken boxes of cars and the bodies of slain elephants
and steeds, behold, O thou of great might, those ladies, worn out with
fatigue, are resting themselves. Behold, O Krishna, some one amongst
them, taking up some kinsmans severed head decked with beautiful nose and
earrings, is standing in grief. I think, O sinless one, that both those
and myself of little understanding must have committed great sins in our
former lives, since, O Janardana, all our relatives and kinsmen have thus
been slain by king Yudhishthira the just! Our acts, righteous or
unrighteous, cannot go for nothing, O thou of Vrishnis race! Behold, O
Madhava, those young ladies of beautiful bosoms and abdomen, well-born,
possessed of modesty, having black eye-lashes and tresses of the same
colour on their heads, endued with voice sweet and dear like that of
swans, are falling down, deprived of their senses in great grief and
uttering piteous cries like flights of cranes. Behold, O lotus-eyed hero,
their beautiful faces resembling full-blown lotuses, are scorched by the
sun. Alas, O Vasudeva, the wives of my proud children possessed of
prowess like that of infuriated elephants, are now exposed to the gaze of
common people. Behold, O Govinda, the shields decked with hundred moons,
the standards of solar effulgence, the golden coats of mail, and the
collars and cuirasses made of gold, and the head-gears, of my sons,
scattered on the earth, are blazing with splendour like sacrificial fires
over which have been poured libations, of clarified butter. There,
Duhshasana sleepeth, felled by Bhima, and the blood of all his limbs
quaffed by that heroic slayer of foes. Behold that other son of mine, O
Madhava, slain by Bhima with his mace, impelled by Draupadi and the
recollection of his woes at the time of the match at dice. Addressing the
dice-won princess of Pancala in the midst of the assembly, this
Duhshasana, desirous of doing what was agreeable to his (elder) brother
as also to Karna, O Janardana, had said, "Thou art now the wife of a
slave! With Sahadeva and Nakula and Arjuna, O lady, enter our household
now!" On that occasion, O Krishna, I said unto king Duryodhana, "O son,
cast off (from thy side) the wrathful Shakuni. Know that thy maternal
uncle is of very wicked soul and exceedingly fond of quarrel. Casting him
off without delay, make peace with the Pandavas, O son! O thou of little
intelligence, thinkest thou not of Bhimasena filled with wrath? Thou art
piercing him with thy wordy shafts like a person striking an elephant
with burning brands." Alas, disregarding my words, he vomitted his wordy
poison at them, like a snake vomitting its poison at a bull,--at them who
had already been pierced with his wordy darts. There, that Duhshasana
sleepeth, stretching his two massive arms, slain by Bhimasena like a
mighty elephant by a lion. The very wrathful Bhimasena perpetrated a most
horrible act by drinking in battle the blood of his foe!"



19

"Gandhari said, There, O Madhava, my son Vikarna, applauded by the wise,
lieth on the bare ground, slain by Bhima and mangled horribly! Deprived
of life, O slayer of Madhu, Vikarna lieth in the midst of (slain)
elephants like the moon in the autumnal sky surrounded by blue clouds.
His broad palm, cased in leathern fence, and scarred by constant wielding
of the bow, is pierced with difficulty by vultures desirous of feeding
upon it. His helpless young wife, O Madhava, is continually endeavouring,
without success, to drive away those vultures desirous of feeding on
carrion. The youthful and brave and handsome Vikarna, O bull among men,
brought up in luxury and deserving of every kind of weal, now sleepeth
amid the dust, O Madhava! Though all his vital parts have been pierced
with clothyard shafts and bearded arrows and nalikas, yet that beauty of
person which was his hath not forsaken this best of the Bharatas. There,
my son Durmukha, that slayer of large band of foes, sleepeth, with face
towards the enemy, slain by the heroic Bhimasena in observance of his
vow. His face, O Krishna, half-eaten away by beasts of prey, looketh more
handsome, O child, even like the moon on the seventh day of the lighted
fortnight. Behold, O Krishna, the face of that heroic son of mine, which
is even such. How could that son of mine be slain by foes and thus made
to eat the dust? O amiable one, how could that Durmukha, before whom no
foe could stand, be slain by foes, O subjugator of celestial regions!
Behold, O slayer of Madhu, that other son of Dhritarashtra, Citrasena,
slain and lying on the ground, that hero who was the model of all bowmen?
Those young ladies, afflicted with grief and uttering piteous cries, are
now sitting, with beasts of prey, around his fair form adorned with
wreaths and garlands. These loud wails of woe, uttered by women, and
these cries and roars of beasts of prey, seem exceedingly wonderful to
me, O Krishna! Youthful and handsome, and always waited upon and served
by the most beautiful ladies, my son Vivinsati, O Madhava, sleepeth
there, stained with dust. His armour hath been pierced with arrows. Slain
in the midst of the carnage, alas, the heroic Vivimshati is now
surrounded and waited upon by vultures! Having in battle penetrated the
ranks of the Pandava army, that hero now lieth on the bed of a hero,--on
the bed, that is, of an exalted Kshatriya! Behold, O Krishna, his very
beautiful face, with a smile playing on it, adorned with excellent nose
and fair eyebrows, and resembling the resplendent Moon himself! Formerly
a large number of the most beautiful ladies used to wait upon him, like
thousands of celestial girls upon a sporting gandharva. Who again could
endure my son Duhsaha, that slayer of heroic foes, that hero, that
ornament of assemblies, that irresistible warrior, that resister of foes?
The body of Duhsaha, covered with arrows, looks resplendent like a
mountain overgrown with flowering karnikaras. With his garland of gold
and his bright armour, Duhsaha, though deprived of life, looks
resplendent yet, like a white mountain of fire!"



20

"Gandhari said, He whose might and courage were regarded, O Keshava, as a
one and half times superior to those of his sire and thee, he who
resembled a fierce and proud lion, he who, without a follower, alone
pierced the impenetrable array of my son, he who proved to be the death
of many, alas, he now sleepeth there, having himself succumbed to death!
I see, O Krishna, the splendour of that son of Arjuna, of that hero of
immeasurable energy, Abhimanyu, hath not been dimmed even in death.
There, the daughter of Virata, the daughter-in-law of the wielder of
gandiva, that girl of faultless beauty overwhelmed with grief at sight of
her heroic husband, is indulging in lamentations! That young wife, the
daughter of Virata, approaching her lord, is gently rubbing him, O
Krishna, with her hand. Formerly, that highly intelligent and exceedingly
beautiful girl, inebriated with honeyed wines, used bashfully to embrace
her lord, and kiss the face of Subhadras son, that face which resembled a
full-blown lotus and which was supported on a neck adorned with three
lines like those of a conch-shell. Taking of her lords golden coat of
mail, O hero, that damsel is gazing now on the blood-dyed body of her
spouse. Beholding her lord, O Krishna, that girl addresses thee and says,
"O lotus-eyed one, this hero whose eyes resembled thine, hath been slain.
In might and energy, and prowess also, he was thy equal, O sinless one!
He resembled thee very much in beauty. Yet he sleeps on the ground, slain
by the enemy!" Addressing her own lord, the damsel says again, "Thou wert
brought up in every luxury. Thou usedst to sleep on soft skins of the
ranku deer. Alas, does not thy body feel pain today by lying thus on the
bare ground? Stretching thy massive arms adorned with golden angadas,
resembling a couple of elephants trunks and covered with skin hardened by
frequent use of the bow, thou sleepest, O lord, in peace, as if exhausted
with the toil of too much exercise in the gymnasium. Alas, why dost thou
not address me that am weeping so? I do not remember to have ever
offended thee. Why dost thou not speak to me then? Formerly, thou usedst
to address me even when thou wouldst see me at a distance. O reverend
sir, whither wilt thou go, leaving behind thee the much-respected
Subhadra, these thy sires that resemble the very celestials, and my own
wretched self distracted with woe?" Behold, O Krishna, gathering with her
hands the blood-dyed locks of her lord and placing his head on her lap,
the beautiful damsel is speaking to him as if he were alive, "How couldst
those great car-warriors slay thee in the midst of battle,--thee that art
the sisters son of Vasudeva and the son of the wielder of gandiva? Alas,
fie on those warriors of wicked deeds, Kripa and Karna and Jayadratha and
Drona and Dronas son, by whom thou wert deprived of life. What was the
state of mind of those great car-warriors at that time when they
surrounded thee, a warrior of tender years, and slew thee to my grief?
How couldst thou, O hero, who had so many protectors, be slain so
helplessly in the very sight of the Pandavas and the Pancalas? Beholding
thee, O hero, slain in battle by many persons united together, how is
that tiger among men, that son of Pandu, thy sire, able to bear the
burden of life? Neither the acquisition of a vast kingdom nor the defeat
of their foes conduces to the joy of the Parthas bereft of thee, O
lotus-eyed one! By the practice of virtue and self-restraint, I shall
very soon repair to those regions of bliss which thou hast acquired by
the use of weapons. Protect me, O hero, when I repair to those regions.
When ones hour does not come, one cannot die, since, wretched that I am,
I still draw breath after seeing thee slain in battle. Having repaired to
the region of the pitris, whom else, like me, dost thou address now, O
tiger among men, in sweet words mingled with smiles? Without doubt, thou
wilt agitate the hearts of the apsaras in heaven, with thy great beauty
and thy soft words mingled with smiles! Having obtained the regions
reserved for persons of righteous deeds, thou art now united, O son of
Subhadra, with the apsaras! While sporting with them, recollect at times
my good acts towards thee. Thy union with me in this world had, it seems,
been ordained for only six months, for in the seventh, O hero, thou hast
been bereft of life!" O Krishna, the ladies of the royal house of Matsya
are dragging away the afflicted Uttara, baffled of all her purposes,
while lamenting in this strain. Those ladies, dragging away the afflicted
Uttara, themselves still more afflicted than that girl, are weeping and
uttering loud wails at sight of the slain Virata. Mangled with the
weapons and shafts of Drona, prostrate on the ground, and covered with
blood, Virata is encompassed by screaming vultures and howling jackals
and crowing ravens. Those black-eyed ladies, approaching the prostrate
form of the Matsya king over which carnivorous birds are uttering cries
of joy, are endeavouring to turn the body. Weakened by grief and
exceedingly afflicted, they are unable to do what they intend. Scorched
by the Sun, and worn out with exertion and toil, their faces have become
colourless and pale. Behold also, O Madhava, those other children besides
Abhimanyu--Uttara, Sudakshina the prince of the Kambhojas, and the
handsome Lakshmana--all lying on the field of battle!"



21

"Gandhari said, Then the mighty Karna, that great bowman, lieth on the
ground! In battle he was like a blazing fire! That fire, however, hath
now been extinguished by the energy of Partha. Behold, Vikartanas son
Karna, after having slain many atirathas, has been prostrated on the bare
ground, and is drenched with blood. Wrathful and possessed of great
energy, he was a great bowman and a mighty car-warrior. Slain in battle
by the wielder of gandiva, that hero now sleepeth on the ground. My sons,
those mighty car-warriors, from fear of the Pandavas, fought, placing
Karna at their head, like a herd of elephants with its leader to the
fore. Alas, like a tiger slain by a lion, or an elephant by an infuriated
elephant, that warrior hath been slain in battle by Savyasaci. Assembled
together, O tiger among men, the wives of that warrior, with dishevelled
tresses and loud wails of grief, are sitting around that fallen hero!
Filled with anxiety caused by the thoughts of that warrior, king
Yudhishthira the just could not, for thirteen years, obtain a wink of
sleep! Incapable of being checked by foes in battle like Maghavat himself
who is invincible by enemies, Karna was like the all-destroying fire of
fierce flames at the end of the yuga, and immovable like Himavat himself!
That hero became the protector of Dhritarashtras son, O Madhava! Alas,
deprived of life, he now lieth on the bare ground, like a tree prostrated
by the wind! Behold, the wife of Karna and mother of Vrishasena, is
indulging in piteous lamentations and crying and weeping and falling upon
the ground! Even now she exclaims, "Without doubt, thy preceptors curse
hath pursued thee! When the wheel of thy car was swallowed up by the
Earth, the cruel Dhananjaya cut off thy head with an arrow! Alas, fie (on
the heroism and skill)!" That lady, the mother of Sushena, exceedingly
afflicted and uttering cries of woe, is falling down, deprived of her
senses, at the sight of the mighty-armed and brave Karna prostrated on
the earth, with his waist still encircled with a belt of gold.
Carnivorous creatures, feeding on the body of that illustrious hero, have
reduced it to very small dimensions. The sight is not gladdening, like
that of the moon on the fourteenth night of the dark fortnight. Falling
down on the earth, the cheerless dame is rising up again. Burning with
grief on account of the death of her son also, she cometh and smelleth
the face of her lord!"



22

"Gandhari said, Slain by Bhimasena, behold, the lord of Avanti lies
there! Vultures and jackals and crows are feeding upon that hero! Though
possessed of many friends, he lies now perfectly friendless! Behold, O
slayer of Madhu, having made a great slaughter of foes, that warrior is
now lying on the bed of a hero, covered with blood. Jackals, and kankas,
and other carnivorous creatures of diverse kinds, are dragging him now.
Behold the reverses brought about by Time. His wives, assembled together,
and crying in grief, are sitting around that hero who in life was a
terrible slayer of foes but who now lies on the bed of a hero. Behold,
Pratipas son Bahlika, that mighty bowman possessed of great energy, slain
with a broad-headed shaft, is now lying on the ground like a sleeping
tiger. Though deprived of life, the colour of his face is still
exceedingly bright, like that of the moon at full, risen on the fifteenth
day of the lighted fortnight! Burning with grief on account of the death
of his son, and desirous of accomplishing his vow, Indras son (Arjuna)
hath slain there that son of Vriddhakshatra! Behold that Jayadratha, who
was protected by the illustrious Drona, slain by Partha bent on
accomplishing his vow, after penetrating through eleven Akshauhinis of
troops. Inauspicious vultures, O Janardana, are feeding upon Jayadratha,
the lord of the Sindhu-Sauviras, full of pride and energy! Though sought
to be protected by his devoted wives, see, O Acyuta, carnivorous
creatures are dragging his body away to a jungle in the vicinity. The
Kamboja and Yavana wives of that mighty-armed lord of the Sindhus and the
Sauviras are waiting upon him for protecting him (from the wild beasts).
At that time, O Janardana, when Jayadratha, assisted by the Kekayas,
endeavoured to ravish Draupadi, he deserved to be slain by the Pandavas!
From regard, however, for Duhshala, they set him free on that occasion.
Why, O Krishna, did they not show some regard for that Duhshala once
more? That daughter of mine, of tender years, is now crying in grief. She
is striking her body with her own hands and censuring the Pandavas. What,
O Krishna, can be a greater grief to me than that my daughter of tender
years should be a widow and all my daughters-in-law should become
lordless. Alas, alas, behold, my daughter Duhshala, having cast off her
grief and fears, is running hither and thither in search of the head of
her husband. He who had checked all the Pandavas desirous of rescuing
their son, after causing the slaughter of a vast force, at last himself
succumbed to death. Alas, those wives of his, with faces as beautiful as
the moon, are crying, sitting around that irresistible hero who resembled
an infuriated elephant!"



23

"Gandhari said, There lies Shalya, the maternal uncle himself of Nakula,
slain in battle, O sire, by the pious and virtuous Yudhishthira! He used
everywhere, O bull among men, to boast of his equality with thee! That
mighty car-warrior, the ruler of the Madras, now lieth, deprived of life.
When he accepted the drivership of Karnas car in battle, he sought to
damp the energy of Karna for giving victory to the sons of Pandu! Alas,
alas, behold the smooth face of Shalya, beautiful as the moon, and
adorned with eyes resembling the petals of the lotus, eaten away by
crows! There, the tongue of that king, of the complexion of heated gold,
rolling out of his mouth, is, O Krishna, being eaten away by carnivorous
birds! The ladies of the royal house of Madra, uttering loud wails of
woe, are sitting around the body of that king, that ornament of
assemblies, deprived of life by Yudhishthira! Those ladies are sitting
around that fallen hero like a herd of she-elephants in their season
around their leader sunk in a slough. Behold the brave Shalya, that giver
of protection, that foremost of car-warriors, stretched on the bed of
heroes, his body mangled with shafts. There, king Bhagadatta of great
prowess, the ruler of a mountainous kingdom, the foremost of all wielders
of the elephant-hook, lieth on the ground, deprived of life. Behold the
garland of gold that he still wears on his head, looketh resplendent.
Though the body is being eaten away by beasts of prey, that garland still
adorns the fair locks on his head. Fierce was the battle that took place
between this king and Partha, making the very hair stand on end, like
that between Shakra and the Asura Vritra. This mighty-armed one, having
fought Dhananjaya, the son of Pritha, and having reduced him to great
straits, was at last slain by his antagonist. He who had no equal on
earth in heroism and energy, that achiever of terrible feats in battle,
Bhishma, lieth there, deprived of life. Behold the son of Shantanu, O
Krishna, that warrior of solar effulgence, stretched on the earth, like
the Sun himself fallen from the firmament at the end of the yuga. Having
scorched his foes with the fire of his weapons in battle, that valiant
warrior, that Sun among men, O Keshava, hath set like the real Sun at
evening. Behold that hero, O Krishna, who in knowledge of duty was equal
to Devapi himself, now lying on a bed of arrows, so worthy of heroes.
Having spread his excellent bed of barbed and unbarbed arrows, that hero
lieth on it like the divine Skanda on a clump of heath. Indeed, the son
of Ganga lieth, resting his head on that excellent pillow, consisting of
three arrows,--becoming complement of his bed--given him by the wielder
of gandiva. For obeying the command of his sire, this illustrious one
drew up his vital seed. Unrivalled in battle, that son of Shantanu lieth
there, O Madhava! Of righteous soul and acquainted with every duty, by
the aid of his knowledge relating to both the worlds, that hero, though
mortal, is still bearing his life like an immortal. When Shantanus son
lieth today, struck down with arrows, it seems that no other person is
alive on earth that possesseth learning and prowess that is competent to
achieve great feats in battle. Truthful in speech, this righteous and
virtuous hero, solicited by the Pandavas, told them the means of his own
death. Alas, he who had revived the line of Kuru that had become extinct,
that illustrious person possessed of great intelligence, hath left the
world with all the Kurus in his company. Of whom, O Madhava, will the
Kurus enquire of religion and duty after that bull among men, Devavrata,
who resembles a god, shall have gone to heaven? Behold Drona, that
foremost of brahmanas, that preceptor of Arjuna, of Satyaki, and of the
Kurus, lying on the ground! Endued with mighty energy, Drona, O Madhava,
was as conversant with the four kinds of arms as the chief of the
celestials or Shukra of Bhrigus race. Through his grace, Vibhatsu the son
of Pandu, hath achieved the most difficult feats. Deprived of life, he
now lies on the ground. Weapons refused to come (at last) at his bidding.
Placing him at their head, the Kauravas had challenged the Pandavas. That
foremost of all wielders of weapons was at last mangled with weapons. As
he careered in battle, scorching his foes in every direction, his course
resembled that of a blazing conflagration. Alas, deprived of life, he now
lieth on the ground, like an extinguished fire. The handle of the bow is
yet in his grasp. The leathern fences, O Madhava, still encase his
fingers. Though slain, he still looketh as if alive. The four Vedas, and
all kinds of weapons, O Keshava, did not abandon that hero even as these
do not abandon the Lord Prajapati himself. His auspicious feet, deserving
of every adoration and adored as a matter of fact by bards and eulogists
and worshipped by disciples, are now being dragged by jackals. Deprived
of her senses by grief, Kripi woefully attendeth, O slayer of Madhu, on
that Drona who hath been slain Drupadas son. Behold that afflicted lady,
fallen upon the Earth, with dishevelled hair and face hanging down. Alas,
she attendeth in sorrow upon her lifeless lord, that foremost of all
wielders of weapons, lying on the ground. Many brahmacaris, with matted
locks on their head, are attending upon the body of Drona that is cased
in armour rent through and through, O Keshava, with the shafts of
Dhrishtadyumna. The illustrious and delicate Kripi, cheerless and
afflicted, is endeavouring to perform the last rites on the body of her
lord slain in battle. There, those reciters of Samas, having placed the
body of Drona on the funeral pyre and having ignited the fire with due
rites, are singing the three (well-known) Samas. Those brahmacaris, with
matted locks on their heads, have piled the funeral pyre of that brahmana
with bows and darts and car-boxes, O Madhava! Having collected diverse
other kinds of shafts, that hero of great energy is being consumed by
them. Indeed, having placed him on the pyre, they are singing and
weeping. Others are reciting the three (well-known) Samas that are used
on such occasions. Consuming Drona on that fire, like fire in fire, those
disciples of his of the regenerate class are proceeding towards the banks
of the Ganga, along the left side of the pyre and having placed Kripi at
their head!"



24

"Gandhari said, Behold the son of Somadatta, who was slain by Yuyudhana,
pecked at and torn by a large number of birds! Burning with grief at the
death of his son, Somadatta, O Janardana, (as he lies there) seems to
censure the great bowman Yuyudhana. There the mother of Bhurishrava, that
faultless lady, overcome with grief, is addressing her lord Somadatta,
saying, "By good luck, O king, thou seest not this terrible carnage of
the Bharatas, this extermination of the Kurus, this sight that resembles
the scenes occurring at the end of the yuga. By good luck, thou seest not
thy heroic son, who bore the device of the sacrificial stake on his
banner and who performed numerous sacrifices with profuse presents to
all, slain on the field of battle. By good luck, thou hearest not those
frightful wails of woe uttered amidst this carnage by thy
daughters-in-law like the screams of a flight of cranes on the bosom of
the sea. Thy daughters-in-law, bereaved of both husbands and sons, are
running hither and thither, each clad in a single piece of raiment and
each with her black tresses all dishevelled. By good luck, thou seest not
thy son, that tiger among men, deprived of one of his arms, overthrown by
Arjuna, and even now in course of being devoured by beasts of prey. By
good luck, thou seest not today thy son slain in battle, and Bhurishrava
deprived of life, and thy widowed daughters-in-law plunged into grief. By
good luck, thou seest not the golden umbrella of that illustrious warrior
who had the sacrificial stake for the device on his banner, torn and
broken on the terrace of his car. There the black-eyed wives of
Bhurishrava are indulging in piteous lamentations, surrounding their lord
slain by Satyaki. Afflicted with grief on account of the slaughter of
their lords, those ladies, indulging in copious lamentations, are falling
down on the earth with their faces towards the ground, and slowly
approaching thee, O Keshava! Alas, why did Arjuna of pure deeds
perpetrate such a censurable act, since he struck off the arm of a
heedless warrior who was brave and devoted to the performance of
sacrifices. Alas, Satyaki did an act that was still more sinful, for he
took the life of a person of restrained soul while sitting in the
observance of the praya vow. Alas, O righteous one, thou liest on the
ground, slain unfairly by two foes." Even thus, O Madhava, those wives of
Bhurishrava are crying aloud in woe. There, those wives of that warrior,
all possessed of slender waists, are placing upon their laps the lopped
off arm of their lord and weeping bitterly!

"Here is that arm which used to invade the girdles, grind the deep
bosoms, and touch the navel, the thighs, and the hips, of fair women, and
loosen the ties of the drawers worn by them! Here is that arm which slew
foes and dispelled the fears of friends, which gave thousands of kine and
exterminated Kshatriyas in battle! In the presence of Vasudeva himself,
Arjuna of unstained deeds, lopped it off thy heedless self while thou
wert engaged with another in battle. What, indeed, wilt thou, O
Janardana, say of this great feat of Arjuna while speaking of it in the
midst of assemblies. What also will the diadem-decked Arjuna himself say
of it?" Censuring thee in this way, that foremost of ladies hath stopped
at last. The co-wives of that lady are piteously lamenting with her as if
she were their daughter-in-law!

"There the mighty Shakuni, the chief of gandharvas, of prowess incapable
of being baffled, hath been slain by Sahadeva, the maternal uncle by the
sisters son! Formerly, he used to be fanned with a couple of gold-handed
fans! Alas, now, his prostrate form is being fanned by birds with their
wings! He used to assume hundreds and thousands of forms. All the
illusions, however, of that individual possessed of great deceptive
powers, have been burnt by the energy of the son of Pandu. An expert in
guile, he had vanquished Yudhishthira in the assembly by his powers of
deception and won from him his vast kingdom. The son of Pandu, however,
hath now won Shakunis life-breaths. Behold, O Krishna, a large number of
birds is now sitting around Shakuni. An expert in dice, alas, he had
acquired that skill for the destruction of my sons. This fire of
hostility with the Pandavas had been ignited by Shakuni for the
destruction of my children as also of himself and his followers and
kinsmen. Like those acquired by my sons, O puissant one, by the use of
weapons, this one too, however wicked-souled, has acquired many regions
of bliss by the use of weapons. My fear, O slayer of Madhu, is that that
crooked person may not succeed in fomenting dissensions even (there, the
region attained by them) between my children, all of whom are confiding
and possessed of candour!"



25

"Gandhari said, Behold that irresistible ruler of the Kambojas, that
bull-necked hero, lying amid the dust, O Madhava, though deserving of
being stretched at his ease on Kamboja blankets. Stricken with great
grief, his wife is weeping bitterly at sight of his blood-stained arms,
which, however, formerly used to be smeared with sandal-paste. Indeed,
the beauteous one exclaims, "Even now adorned with beautiful palms and
graceful fingers, these two arms of thine resemble a couple of spiked
maces, getting within whose clasp, joy never left me for a moment! What
will be my end, O ruler of men, when I am deprived of thee?" Endued with
a melodious voice, the Kamboja queen is weeping helplessly and quivering
with emotion. Behold that bevy of fair ladies there. Although tired with
exertion and worn out with heat, yet beauty leaves not their forms, like
the sightliness of the wreaths worn by the celestials although exposed to
the Sun. Behold, O slayer of Madhu, the heroic ruler of the Kalingas
lying there on the ground with his mighty arms adorned with a couple of
angadas. Behold, O Janardana, those Magadha ladies crying and standing
around Jayatsena, the ruler of the Magadhas. The charming and melodious
wails of those long-eyed and sweet-voiced girls, O Krishna, are
stupefying my heart exceedingly. With all their ornaments displaced,
crying, and afflicted with grief, alas, those ladies of Magadha, worthy
of resting on costly beds, are now lying down on the bare ground! There,
again, those other ladies, surrounding their lord, the ruler of the
Kosalas, prince Brihadbala, are indulging in loud wails. Engaged in
plucking from his body the shafts with which it was pierced by Abhimanyu
with the full might of his arms, those ladies are repeatedly losing their
senses. The faces of those beautiful ladies, O Madhava, through toil and
the rays of the Sun, are looking like faded lotuses. There, the brave
sons of Dhrishtadyumna, of tender years and all adorned with garlands of
gold and beautiful angadas, are lying, slain by Drona. Like insects on a
blazing fire, they have all been burnt by falling upon Drona, whose car
was the chamber of fire, having the bow for its flame and shafts and
darts and maces for its fuel. Similarly, the five Kekaya brothers,
possessed of great courage, and adorned with beautiful angadas, are lying
on the ground, slain by Drona and with their faces turned towards that
hero. Their coats of mail, of the splendour of heated gold, and their
tall standards and cars and garlands, all made of the same metal, are
shedding a bright light on the earth like so many blazing fires. Behold,
O Madhava, king Drupada overthrown in battle by Drona, like a mighty
elephant in the forest slain by a huge lion. The bright umbrella, white
in hue of the king of the Pancalas, shines, O lotus-eyed one, like the
moon in the autumnal firmament. The daughters-in-law and the wives of the
old king, afflicted with grief, having burnt his body on the funeral
pyre, are proceeding, keeping the pyre to their right. There those
ladies, deprived of their senses, are removing the brave and great bowman
Dhrishtaketu, that bull among the Cedis, slain by Drona. This crusher of
foes, O slayer of Madhu, this great bowman, having baffled many weapons
of Drona, lieth there, deprived of life, like a tree uprooted by the
wind. Alas, that brave ruler of the Cedis, that mighty car-warrior
Dhrishtaketu, after having slain thousands of foes, lies himself deprived
of life! There, O Hrishikesha, the wives of the ruler of the Cedis are
sitting around his body still decked with fair locks and beautiful
earrings, though torn by carnivorous birds. Those foremost of ladies
placing upon their laps the prostrate form of the heroic Dhrishtaketu
born of the Dasharha race, are crying in sorrow. Behold, O Hrishikesha,
the son, possessed of fair locks and excellent earrings, of that
Dhrishtaketu, hacked in battle by Drona with his shafts. He never
deserted his sire while the latter battled with his foes. Mark, O slayer
of Madhu, he does not, even in death, desert that heroic parent. Even
thus, my sons son, that slayer of hostile heroes, the mighty-armed
Lakshmana, hath followed his sire Duryodhana! Behold, O Keshava, the two
brothers of Avanti, Vinda and Anuvinda, lying there on the field, like
two blossoming shala trees in the spring overthrown by the tempest. Clad
in golden armour and adorned with Angadas of gold, they are still armed
with swords and bows. Possessed of eyes like those of a bull, and decked
with bright garlands, both of them are stretched on the field. The
Pandavas, O Krishna, with thyself, are surely unslayable, since they and
thou have escaped from Drona, from Bhishma, from Karna the son of
Vikartana, from Kripa, from Duryodhana, from the son of Drona, from the
mighty car-warrior Jayadratha, from Somadatta, from Vikarna, and from the
brave Kritavarma. Behold the reverses brought about by Time! Those bulls
among men that were capable of slaying the very celestials by force of
their weapons have themselves been slain. Without doubt, O Madhava, there
is nothing difficult for destiny to bring about, since even these bulls
among men, these heroes, have been slain by Kshatriya warriors. My sons
endued with great activity were (regarded by me as) slain even then, O
Krishna, when thou returnedst unsuccessfully to Upaplavya. Shantanus son
and the wise Vidura told me then, "Cease to bear affection for thy
children!" The interviews of those persons could not go for nothing.
Soon, O Janardana, have my sons been consumed into ashes!"

Vaishampayana continued, "Having said these words, Gandhari, deprived of
her senses by grief, fell down on the earth! Casting off her fortitude,
she suffered her senses to be stupefied by grief. Filled with wrath and
with sorrow at the death of her sons, Gandhari, with agitated heart,
ascribed every fault to Keshava.

"Gandhari said, The Pandavas and the Dhartarashtras, O Krishna, have both
been burnt. Whilst they were thus being exterminated, O Janardana, why
wert thou indifferent to them? Thou wert competent to prevent the
slaughter, for thou hast a large number of followers and a vast force.
Thou hadst eloquence, and thou hadst the power (for bringing about
peace). Since deliberately, O slayer of Madhu, thou wert indifferent to
this universal carnage, therefore, O mighty-armed one, thou shouldst reap
the fruit of this act. By the little merit I have acquired through
waiting dutifully on my husband, by that merit so difficult to attain, I
shall curse thee, O wielder of the discus and the mace! Since thou wert
indifferent to the Kurus and the Pandavas whilst they slew each other,
therefore, O Govinda, thou shalt be the slayer of thy own kinsmen! In the
thirty-sixth year from this, O slayer of Madhu, thou shalt, after causing
the slaughter of thy kinsmen and friends and sons, perish by disgusting
means in the wilderness. The ladies of thy race, deprived of sons,
kinsmen, and friends, shall weep and cry even as these ladies of the
Bharata race!"

Vaishampayana continued, "Hearing these words, the high-souled Vasudeva,
addressing the venerable Gandhari, said unto her these words, with a
faint smile, There is none in the world, save myself, that is capable of
exterminating the Vrishnis. I know this well. I am endeavouring to bring
it about. In uttering this curse, O thou of excellent vows, thou hast
aided me in the accomplishment of that task. The Vrishnis are incapable
of being slain by others, be they human beings or gods or Danavas. The
Yadavas, therefore shall fall by one anothers hand. After he of Dasharhas
race had said these words, the Pandavas became stupefied. Filled with
anxiety all of them became hopeless of life!"



26

"The holy one said, Arise, arise, O Gandhari, do not set thy heart on
grief! Through thy fault, this vast carnage has taken place! Thy son
Duryodhana was wicked-souled, envious, and exceedingly arrogant.
Applauding his wicked acts, thou regardest them to be good. Exceedingly
cruel, he was the embodiment of hostilities, and disobedient to the
injunctions of the old. Why dost thou wish to ascribe thy own faults to
me? Dead or lost, the person that grieves for what has already occurred,
obtaineth more grief. By indulging in grief, one increases it two-fold. A
woman of the regenerate class bears children for the practice of
austerities; the cow brings forth offspring for bearing burdens; the mare
brings forth her young for acquiring speed of motion; the Shudra woman
bears a child for adding to the number of servitors; the Vaishya woman
for adding to the number of keepers of cattle. A princess, however, like
thee, brings forth sons for being slaughtered!"

Vaishampayana said, "Hearing these words of Vasudeva that were
disagreeable to her, Gandhari, with heart exceedingly agitated by grief,
remained silent. The royal sage Dhritarashtra, however, restraining the
grief that arises from folly, enquired of Yudhishthira the just, saying,
If, O son of Pandu, thou knowest it, tell me the number of those that
have fallen in this battle, as also of those that have escaped with life!

"Yudhishthira answered, One billion 660 million and 20,000 men have
fallen in this battle. Of the heroes that have escaped, the number is
240,165.

"Dhritarashtra said, Tell me, O mighty-armed one, for thou art conversant
with everything, what ends have those foremost of men attained.

"Yudhishthira said, Those warriors of true prowess that have cheerfully
cast off their bodies in fierce battle have all attained regions like
those of Indra. Knowing death to be inevitable, they that have
encountered it cheerlessly have attained the companionship of the
gandharvas. Those warriors that have fallen at the edge of weapons, while
turning away from the field or begging for quarter, have attained the
world of the guhyakas. Those high-souled warriors who, observant of the
duties of kshatriya-hood and regarding flight from battle to be shameful,
have fallen, mangled with keen weapons, while advancing unarmed against
fighting foes, have all assumed bright forms and attained the regions of
Brahman. The remaining warriors, that have in anyhow met with death on
the precincts of the field of battle, have attained the region of the
Uttara-Kurus."

"Dhritarashtra said, By the power of what knowledge, O son, thou seest
these things like one crowned with ascetic success? Tell me this, O
mighty-armed one, if thou thinkest that I can listen to it without
impropriety!

"Yudhishthira said, While at thy command I wandered in the forest, I
obtained this boon on the occasion of sojourning to the sacred places. I
met with the celestial rishi Lomasa and obtained from him the boon of
spiritual vision. Thus on a former occasion I obtained second sight
through the power of knowledge!

"Dhritarashtra said, It is necessary that our people should burn, with
due rites, the bodies of both the friendless and the friended slain. What
shall we do with those that have none to look after them and that have no
sacred fires? The duties that await us are many. Who are those whose
(last) rites we should perform? O Yudhishthira, will they obtain regions
of blessedness by the merit of their acts, they whose bodies are now
being torn and dragged by vultures and other birds?"

Vaishampayana continued, "Thus addressed, Kuntis son Yudhishthira of
great wisdom commanded Sudharma (the priest of the Kauravas) and Dhaumya,
and Sanjaya of the suta order, and Vidura of great wisdom, and Yuyutsu of
Kurus race, and all his servants headed by Indrasena, and all the other
sutas that were with him, saying, Cause the funeral rites of the slain,
numbering by thousands, to be duly performed, so that nobody may perish
for want of persons to take care of them! At this command of king
Yudhishthira the just, Vidura and Sanjaya and Sudharma and Dhaumya and
Indrasena and others, procuring sandal, aloe and other kinds of wood used
on such occasions, as also clarified butter and oil and perfumes and
costly silken robes and other kinds of cloth, and large heaps of dry
wood, and broken cars and diverse kinds of weapons, caused funeral pyres
to be duly made and lighted and then without haste burnt, with due rites
the slain kings in proper order. They properly burned upon those fires
that blazed forth with libations of clarified butter in torrents over
them, the bodies of Duryodhana and his hundred brothers, of Shalya, and
king Bhurishrava; of king Jayadratha and Abhimanyu, O Bharata; of
Duhshasanas son and Lakshmana and king Dhrishtaketu; of Vrihanta and
Somadatta and the hundreds of Srinjayas; of king Kshemadhanva and Virata
and Drupada; of Shikhandi the prince of Pancalas, and Dhrishtadyumna of
Prishatas race; of the valiant Yudhamanyu and Uttamauja; of the ruler of
the Kosalas, the sons of Draupadi, and Shakuni the son of Subala; of
Acala and Vrishaka, and king Bhagadatta; of Karna and his son of great
wrath; of those great bowmen, the Kekaya princes, and those mighty
car-warriors, the Trigartas; of Ghatotkaca the prince of rakshasas, and
the brother of Vaka, of Alambusha, the foremost of rakshasas, and king
Jalasandha; and of hundreds and thousands of other kings. The pitri-medha
rites in honour of some of the illustrious dead were performed there,
while some sang Samas, and some uttered lamentations for the dead. With
the loud noise of Samas and Riks, and the lamentations of the women, all
creatures became stupefied that night. The funeral fires, smokeless and
blazing brightly (amid the surrounding darkness), looked like luminous
planets in the firmament enveloped by clouds. Those among the dead that
had come from diverse realms and were utterly friendless were piled
together in thousands of heaps and, at the command of Yudhishthira, were
caused to be burnt by Vidura through a large number of persons acting
coolly and influenced by good-will and affection, on pyres made of dry
wood. Having caused their last rites to be performed, the Kuru king
Yudhishthira, placing Dhritarashtra at his head, proceeded towards the
river Ganga."



27

Vaishampayana said, "Arrived at the auspicious Ganga full of sacred
water, containing many lakes, adorned with high banks and broad shores,
and having a vast bed, they cast off their ornaments, upper garments, and
belts and girdles. The Kuru ladies, crying and afflicted with great
grief, offered oblations of water unto their sires and grandsons and
brothers and kinsmen and sons and reverend seniors and husbands.
Conversant with duties, they also performed the water-rite in honour of
their friends. While those wives of heroes were performing this rite in
honour of their heroic lords, the access to the stream became easy,
although the paths (made by the tread of many feet) disappeared
afterwards. The shores of the stream, though crowded with those spouses
of heroes, looked as broad as the ocean and presented a spectacle of
sorrow and cheerlessness. Then Kunti, O king, in a sudden paroxysm of
grief, weepingly addressed her sons in these soft words, That hero and
great bowman, that leader of leaders of car-divisions, that warrior
distinguished by every mark of heroism, who hath been slain by Arjuna in
battle, that warrior whom, ye sons of Pandu, ye took forth, Sutas child
born of Radha, that hero who shone in the midst of his forces like the
lord Surya himself, who battled with all of you and your followers, who
looked resplendent as he commanded the vast force of the Duryodhana, who
had no equal on earth for energy, that hero who preferred glory to life,
that unretiring warrior firm in truth and never fatigued with exertion,
was your eldest brother. Offer oblations of water unto that eldest
brother of yours who was born of me by the god of day. That hero was born
with a pair of earrings and clad in armour, and resembled Surya himself
in splendour! Hearing these painful words of their mother, the Pandavas
began to express their grief for Karna. Indeed, they became more
afflicted than ever. Then that tiger among men, the heroic Yudhishthira,
sighing like a snake, asked his mother, That Karna who was like an ocean
having shafts for his billows, his tall standard for his vortex, his own
mighty arms for a couple of huge alligators, his large car for his deep
lake, and the sound of his palms for his tempestuous roar, and whose
impetuosity none could withstand save Dhananjaya, O mother, wert thou the
authoress of that heroic being? How was that son, resembling a very
celestial, born of thee in former days? The energy of his arms scorched
all of us. How, mother, couldst thou conceal him like a person concealing
a fire within the folds of his cloth? His might of arms was always
worshipped by the Dhartarashtras even as we always worship the might of
the wielder of gandiva! How was that foremost of mighty men, that first
of car-warriors, who endured the united force of all lords of earth in
battle, how was he a son of thine? Was that foremost of all wielders of
weapons our eldest brother? How didst thou bring forth that child of
wonderful prowess? Alas, in consequence of the concealment of this affair
by thee, we have been undone! By the death of Karna, ourselves with all
our friends have been exceedingly afflicted. The grief I feel at Karnas
death is a hundred times greater than that which was caused by the death
of Abhimanyu and the sons of Draupadi, and the destruction of the
Pancalas and the Kurus. Thinking of Karna, I am burning with grief, like
a person thrown into a blazing fire. Nothing could have been unattainable
by us, not excepting things belonging to heaven. Alas, this terrible
carnage, so destructive of the Kurus, would not have occurred. Copiously
indulging in lamentations like these, king Yudhishthira the just uttered
loud wails of woe. The puissant monarch then offered oblations of water
unto his deceased elder brother. Then all the ladies that crowded the
shores of the river suddenly sent up a loud wail of grief. The
intelligent king of the Kurus, Yudhishthira, caused the wives and members
of Karnas family to be brought before him. Of righteous soul, he
performed, with them, the water-rite in honour of his eldest brother.
Having finished the ceremony, the king with his senses exceedingly
agitated, rose from the waters of Ganga."

The end of Stri-parv

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 12

SANTI PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

Scanned at sacred-texts.com, 2004. Proofed by John Bruno Hare, November
2004.





THE MAHABHARATA

SANTI PARVA

SECTION I

(Rajadharmanusasana Parva)

OM! HAVING BOWED down to Narayana, and Nara, the foremost of male beings,
and unto the goddess Saraswati, must the word Jaya be uttered.

"Vaisampayana said, 'Having offered oblations, of water unto all their
friends and kinsmen, the sons of Pandu, and Vidura, and Dhritarashtra,
and all the Bharata ladies, continued to dwell there (on the banks of the
sacred stream). The high-souled sons of Pandu desired to pass the period
of mourning, [1] which extended for a month, outside the Kuru city. After
king Yudhishthira the just had performed the water-rites, many
high-souled sages crowned with ascetic success and many foremost of
regenerate Rishis came there to see the monarch. Among them were the
Island-born (Vyasa), and Narada, and the great Rishi Devala, and
Devasthana, and Kanwa. They were all accompanied by best of their pupils.
Many other members of the regenerate order, possessed of wisdom and
accomplished in the Vedas, leading lives of domesticity or belonging to
the Snataka class, came to behold the Kuru king. Those high-souled ones,
as they came, were duly worshipped by Yudhishthira. The great Rishis then
took their seats on costly carpets. Accepting the worship suited to that
period (of mourning and impurity) that was offered them, they sat in due
order around the king. Thousands of Brahmanas offered consolation and
comfort to that king of kings residing on the sacred banks of the
Bhagirathi with heart exceedingly agitated by grief. Then Narada, after
having accosted the Rishis with the Island-born for their first, in due
time, addressed Yudhishthira, the son of Dharma, saying, 'Through the
might of thy arms and the grace of Madhava, the whole Earth, O
Yudhishthira, hath been righteously won by thee. By good luck, thou hast
escaped with life from this dreadful battle. Observant as thou art o f
the duties of a Kshatriya, dost thou not rejoice, O son of Pandu? Having
slain all thy foes, shalt thou not gratify thy friends, O king? Having
obtained this prosperity, I hope, grief doth not afflict thee still.'

"Yudhishthira said, 'Indeed the whole Earth hath been subjugated by me
through my reliance on the might of Krishna's arms, through the grace of
the Brahmanas, and through the strength of Bhima and Arjuna. This heavy
grief, however, is always sitting in my heart, viz., that through
covetousness I have caused this dreadful carnage of kinsmen. Having
caused the death of the dear son of Subhadra, and of the sons of
Draupadi, this victory, O holy one, appears to me in the light of a
defeat. What wilt Subhadra of Vrishni's race, that sister-in-law of mine,
say unto me? What also will the people residing in Dwaraka say unto the
slayer of Madhu when he goes thither from this place? This Draupadi,
again, who is ever engaged in doing what is agreeable to us, bereaved of
sons and kinsmen, is paining me exceedingly. This is another topic, O
holy Narada, about which I will speak to thee. In consequence of Kunti
having kept her counsels close in respect of a very important matter,
great has been my grief. That hero who had the strength of ten thousand
elephants, who in this world was an unrivalled car-warrior, who was
possessed of leonine pride and gait, who was endued with great
intelligence and compassion, whose liberality was very great, who
practised many high vows, who was the refuge of the Dhartarashtras, who
was sensitive about his honour, whose prowess was irresistible, who was
ready to pay off all injuries and was always wrathful (in battle), who
overthrew us in repeated encounters, who was quick in the use of weapons,
conversant with every mode of warfare, possessed of great skill, and
endued with wonderful valour (that Karna) was a son of Kunti, born
secretly of her, and therefore, a uterine brother of ours. Whilst we were
offering oblations of water unto the dead, Kunti spoke of him as the son
of Surya. Possessed of every virtue, that child had been cast into the
water. Having placed him in a basket made of light materials, Kunti
committed him to the current of Ganga. He who was regarded by the world
as a Suta's child born of Radha, was really the eldest son of Kunti and,
therefore, our uterine brother. Covetous of kingdom, alas, I have
unwittingly caused that brother of mine to be slain. It is this that is
burning my limbs like a fire burning a heap of cotton. The white-steeded
Arjuna knew him not for a brother. Neither I, nor Bhima, nor the twins,
knew him for such. He, however, of excellent bow, knew us (for his
brothers). We have heard that on one occasion Pritha went to him for
seeking our good and addressed him, saying, 'Thou art my son!' That
illustrious hero, however, refused to obey Pritha's wishes. Subsequently,
we are informed, he said unto his mother these words, 'I am unable to
desert Duryodhana in battle! If I do so, it would be a dishonourable,
cruel, and ungrateful act. If, yielding to thy wishes, I make peace with
Yudhishthira, people will say that I am afraid of the white-steeded
Arjuna. Having vanquished Arjuna with Kesava, therefore, in battle, I
will subsequently make peace with Dharma's son.' Even these were his
words as we have heard. Thus answered, Pritha once more addressed her son
of broad chest and said, 'Fight Phalguna then, but spare my four other
sons.' The intelligent Karna, with joined hands, then replied unto his
trembling mother, saying, 'If I get thy four other sons even under my
power, I will not slay them. Without doubt, O goddess, thou shalt
continue to have five sons. If Karna be slain with Arjuna, thou shalt
have five! If, on the other hand, Arjuna be slain, thou shalt have five,
numbering me.' Desirous of the good of her children, his mother once more
said unto him, 'Go, O Karna, do good unto those brothers of thine whose
good thou always seekest.' Having said these words, Pritha took his leave
and came back to her abode. That hero has been slain by Arjuna,--the
uterine brother by the brother! Neither Pritha, nor he, had ever
disclosed the secret, O lord! That hero and great bowman was therefore
slain by Arjuna in battle. Subsequently I have come to know, O best of
regenerate ones, that he was my uterine brother. Indeed, at Pritha's
words I have come to know that Karna was the eldest born! Having caused
my brother to be slain, my heart is burning exceedingly. If I had both
Karna and Arjuna for aiding me, I could have vanquished Vasudeva himself.
Whilst I was tortured in the midst of the assembly by the wicked-souled
sons of Dhritarashtra, my wrath, suddenly provoked, became cooled at
sight of Karna. Even while listening to the harsh and bitter words of
Karna himself on that occasion of our match at dice, to the words, that
Karna uttered from desire of doing what was agreeable to Duryodhana, my
wrath became cooled at sight of Karna's feet. It seemed to me that
Karna's feet resembled the feet of our mother Kunti. Desirous of finding
out the reason of that resemblance between him and our mother, I
reflected for a long time. With even my best exertions I failed to find
the cause. Why, indeed, did the earth swallow up the wheels of his car at
the time of battle? Why was my brother cursed? It behoveth thee to recite
all this to me. I desire to hear everything from thee, O holy one! Thou
art acquainted with everything in this world and thou knowest both the
past and the future!'



SECTION II

"Vaisampayana said, 'That foremost of speakers, the sage Narada, thus
questioned, narrated everything about the manner in which he who was
believed to be a Suta's son had been cursed (in former days).'

"Narada said, 'It is even so, O mighty armed one, as thou sayest, O
Bharata! Nothing could resist Karna and Arjuna in battle. This, O sinless
one, that I am about to tell thee is unknown to the very gods. Listen to
me, O mighty-armed one, as it befell in former days. How all the
Kshatriyas, cleansed by weapons should attain to regions of bliss, was
the question. For this, a child was conceived by Kunti in her maidenhood,
capable of provoking a general war. Endued with great energy, that child
came to have the status of a Suta. He subsequently acquired the science
of weapons from the preceptor (Drona), that foremost descendant of
Angirasa's race. Thinking of the might of Bhimasena, the quickness of
Arjuna in the use of weapons, the intelligence of thyself, O king, the
humility of the twins, the friendship, from earliest years, between
Vasudeva and the wielder of Gandiva, and the affection of the people for
you all, that young man burnt with envy. In early age he made friends
with king Duryodhana, led by an accident and his own nature and the hate
he bore towards you all. Beholding that Dhananjaya was superior to every
one in the science of weapons, Karna. one day approached Drona in private
and said these words unto him, 'I desire to be acquainted with the Brahma
weapon, with all its mantras and the power of withdrawing it, for I
desire to fight Arjuna. Without doubt, the affection thou bearest to
every one of thy pupils is equal to what thou bearest to thy own son. I
pray that all the masters of the science of weapons may, through thy
grace, regard me as one accomplished in weapons!' Thus addressed by him,
Drona, from partiality for Phalguna, as also from his knowledge of the
wickedness of Karna, said, 'None but a Brahmana, who has duly observed
all vows, should be acquainted with the Brahma weapon, or a Kshatriya
that has practised austere penances, and no other.' When Drona had
answered thus, Karna, having worshipped him, obtained his leave, and
proceeded without delay to Rama then residing on the Mahendra mountains.
Approaching Rama, he bent his head unto him and said, 'I am a Brahmana of
Bhrigu's race.' This procured honour for him. With this knowledge about
his birth and family, Rama received him kindly and said, 'Thou art
welcome!' at which Karna became highly glad. While residing on the
Mahendra mountains that resembled heaven itself, Karna met and mixed with
many Gandharvas, Yakshas, and gods. Residing there he acquired all the
weapons duly, and became a great favourite of the gods, the Gandharvas,
and the Rakshasas. One day he roved on the sea-coast by the side of that
asylum. Indeed, Surya's son, armed with bow and sword, wandered alone,
While thus employed, O Partha, he inadvertently slew, without witting it,
the Homa cow of a certain utterer of Brahma who daily performed his
Agnihotra rite. Knowing that he had perpetrated that act from
inadvertence, he informed the Brahmana of it. Indeed Karna, for the
object of gratifying the owner, repeatedly said, 'O holy one, I have
killed this thy cow without wilting it. Forgive me the act!' Filled with
wrath, the Brahmana, rebuking him, said these words, 'O thou of wicked
conduct, thou deservest to be killed. Let the fruit of this act be thine,
O thou of wicked soul. While fighting him, O wretch whom thou always
challengest, and for whose sake thou strivest so much every day, the
earth shall swallow the wheel of thy car! And while the wheel of thy car
shall thus be swallowed up by the earth, thy foe, putting forth his
prowess, will cut off thy head, thyself being stupefied the while! Leave
me, O vile man! As thou hast heedlessly slain this my cow, even so wilt
thy foe cut off thy head while thou shalt be heedless!' Though cursed,
Karna still sought to gratify that foremost of Brahmanas by offering him
kine and wealth and gems. The latter, however, once more answered him,
'All the words will not succeed in falsifying the words spoken by me! Go
hence or remain, do whatever thou likest.' Thus addressed by the
Brahmana, Karna, hanging down his head from cheerlessness, returned
timidly to Rama, reflecting on that matter.'



SECTION III

"Narada said, 'That tiger of Bhrigu's race (viz., Rama), was well-pleased
with the might of Karna's arms, his affection (for him), his
self-restraint, and the services he did unto his preceptor. Observant of
ascetic penances, Rama cheerfully communicated, with due forms, unto his
penance-observing disciple, everything about the Brahma weapon with the
mantras for withdrawing it. Having acquired a knowledge of that weapon,
Karna began to pass his days happily in Bhrigu's retreat, and endued with
wonderful prowess, he devoted himself with great ardour to the science of
weapons. One day Rama of great intelligence, while roving with Karna in
the vicinity or his retreat, felt very weak in consequence of the fasts
he had undergone. From affection begotten by confidence, the tired son of
Jamadagni placing his head on Karna's lap, slept soundly, White his
preceptor was thus sleeping (with head) on his lap, a frightful worm,
whose bite was very painful and which subsisted on phlegm and fat and
flesh and blood, approached the presence of Karna. That blood-sucking
worm, approaching Karna's thigh, began to pierce it. Through fear of
(awaking) his preceptor, Karna became unable to either throw away or kill
that worm. Though his limb was bored through by that worm, O Bharata, the
son of Surya, lest his preceptor should awake, suffered it to do its
pleasure. Though the pain was intolerable, Karna bore it with heroic
patience, and continued to hold Bhrigu's son on his lap, without
quivering in the least and without manifesting any sign of pain. When at
last Karna's blood touched the body of Rama of great energy, the latter
awoke and said these words in fear, 'Alas, I have been made impure! What
is this that thou art doing, Tell me, casting off all fear, what is the
truth of this matter!' Then Karna informed him of that worm's bite. Rama
saw that worm which resembled a hog in shape. It had eight feet and very
keen teeth, and it was covered with bristles that were all pointed like
needles. Called by the name of Alarka, its limbs were then shrunk (with
fear). As soon as Rama cast his, eyes on it, the worm gave up its
life-breath, melting in that blood which it had drawn. All this seemed
wonderful. Then in the welkin was seen a Rakshasa of terrible form, dark
in hue, of a red neck, capable of assuming any form at wilt, and staying
on the clouds,--his object fulfilled, the Rakshasa, with joined hands,
addressed Rama, saying, 'O best of ascetics, thou hast rescued me from
this hell! Blessed be thou, I adore thee, thou hast done me good!'
Possessed of great energy, the mighty-armed son of Jamadagni said unto
him, 'Who art thou? And why also didst thou fall into hell? Tell me all
about it.' He answered, 'Formerly I was a great Asura of the name of
Dansa. In the Krita period, O sire, I was of the same age with Bhrigu. I
ravished the dearly-loved spouse of that sage. Through his curse I felt
down on the earth in the form of a worm. In anger thy ancestors said unto
me, 'Subsisting on urine and phlegm, O wretch, thou shalt lead a life of
hell.' I then besought him, saying, 'When, O Brahmana, shall this curse
end?' Bhrigu replied unto me, saying. 'This curse shall end through Rama
of my race. It was for this that I had obtained such a course of life
like one of uncleansed soul. O righteous one, by thee, however, I have
been rescued from that sinful life.' Having said these words, the great
Asura, bending his head unto Rama went away. Then Rama wrathfully
addressed Karna, saying, 'O fool, no Brahmana could endure such agony.
Thy patience is like that of a Kshatriya. Tell me the truth, without
fear.' Thus asked, Karna, fearing to be cursed, and seeking to gratify
him, said these words, 'O thou of Bhrigu's race, know me for a Suta, a
race that has sprung from the intermixture of Brahmanas with Kshatriyas.
People call me Karna the son of Radha. O thou of Bhrigu's race, be
gratified with my poor self that has acted from the desire of obtaining
weapons. There is no doubt in this that a reverend preceptor in the Vedas
and other branches of knowledge is one's father. It was for this that I
introduced myself to thee as a person of thy own race.' Unto the
cheerless and trembling Karna, prostrated with joined hands upon earth,
that foremost one of Bhrigu's race, smiling though filled with wrath,
answered, 'Since thou hast, from avarice of weapons, behaved here with
falsehood, therefore, O wretch, this Brahma weapon shalt not dwell in thy
remembrance [2]. Since thou art not a Brahmana, truly this Brahma weapon
shall not, up to the time of thy death, dwell in thee when thou shalt be
engaged with a warrior equal to thyself! [3] Go hence, this is no place
for a person of such false behaviour as thou! On earth, no Kshatriya will
be thy equal in battle.' Thus addressed by Rama, Karna came away, having
duty taken his leave. Arriving then before Duryodhana, he informed him,
saying, 'I have mastered all weapons!'"



SECTION IV

"Narada said, 'Having thus obtained weapons from him of Bhrigu's race,
Karna began to pass his days in great joy, in the company of Duryodhana,
O bull of Bharata's race! Once on a time, O monarch, many kings repaired
to a self-choice at the capital of Chitrangada, the ruler of the country
of the Kalingas. The city, O Bharata, full of opulence, was known by the
name of Rajapura. Hundreds of rulers repaired thither for obtaining the
hand of the maiden. Hearing that diverse kings had assembled there,
Duryodhana. also, on his golden car, proceeded thither, accompanied by
Karna. When the festivities commenced in that self-choice, diverse
rulers, O best of kings, came thither for the hand of the maiden. There
were amongst them Sisupala and Jarasandha and Bhishmaka and Vakra, and
Kapotaroman and Nila and Rukmi of steady prowess, and Sringa who was
ruler of the kingdom females, and Asoka and Satadhanwan and the heroic
ruler of the Bhojas. Besides these, many others who dwelt in the
countries of the South, and many preceptors (in arms) of the mlechcha
tribes, and many rulers from the East and the North, O Bharata, came
there. All of them were adorned with golden Angadas, and possessed of the
splendour of pure gold. Of effulgent bodies, they were like tigers of
fierce might. After all those kings had taken their seats, O Bharata, the
maiden entered the arena, accompanied by her nurse and a guard of
eunuchs. Whilst being informed of the names of the kings (as she made her
round), that maiden of the fairest complexion passed by the son of
Dhritarashtra (as she had passed others before him). Duryodhana, however,
of Kuru's race, could not tolerate that rejection of himself.
Disregarding all the kings, he commanded the maiden to stop. Intoxicated
with the pride of energy, and relying upon Bhishma and Drona, king
Duryodhana, taking up that maiden on his car, abducted her with force.
Armed with sword, clad in mail, and his fingers cased in leathern fences,
Karna, that foremost of all wielders of weapons riding on his car,
proceeded along Duryodhana's rear. A great uproar then took place among
the kings, all of whom were actuated by the desire for fight, 'Put on
your coats of mail! Let the cars be made ready!' (These were the sounds
that were heard). Filled with wrath, they pursued Karna and Duryodhana,
showering their arrows upon them like masses of clouds pouring rain upon
a couple of hills. As they thus pursued them, Karna felled their bows and
arrows on the ground, each with a single arrow. Amongst them some became
bowless, some rushed bow in hand, some were on the point of shooting
their shafts, and some pursued them, armed with darts and maces.
Possessed of great lightness of hands, Karna, that foremost of all
smiters, afflicted them all. He deprived many kings of their drivers and
thus vanquished all those lords of earth. They then themselves took up
the reins of their steeds, and saying, 'Go away, go away', turned away
from the battle with cheerless hearts. Protected by Karna, Duryodhana
also came away, with a joyous heart, bringing with him the maiden to the
city called after the elephant.'"



SECTION V

"Narada said, 'Hearing of the fame of Karna's might, the ruler of the
Magadhas, king Jarasandha, challenged him to a single combat. Both
conversant with the celestial weapons, a fierce battle took place between
them in which they struck each other with diverse kinds of arms. At last
when their arrows were exhausted and bows and swords were broken and they
both became carless, they began, possessed of might as they were, to
fight with bare arms. While engaged with him in mortal combat with bare
arms, Karna was about to sever the two portions of his antagonist's body
that had been united together by Jara. The king (of Magadha), then after
feeling himself very much pained, cast off all desire of hostility and
addressed Karna, saying, 'I am gratified.' From friendship he then gave
unto Karna the town Malini. Before this, that tiger among men and
subjugator of all foes (viz., Karna) had been king of the Angas only, but
from that time the grinder of hostile forces began to rule over Champa
also, agreeably to the wishes of Duryodhana, as thou knowest. Thus Karna
became famous on earth for the valour of his arms. When, for thy good,
the Lord of the celestials begged of him his (natural) coat of mail and
ear-rings, stupefied by celestial illusion, he gave away those precious
possessions. Deprived of his car-rings and divested of his natural
armour, he was slain by Arjuna in Vasudeva's presence. In consequence of
a Brahmana's curse, as also of the curse of the illustrious Rama, of the
boon granted to Kunti and the illusion practised on him by Indra, of his
depreciation by Bhishma as only half a car-warrior, at the tale of Rathas
and Atirathas, of the destruction of his energy caused by Salya (with his
keen speeches), of Vasudeva's policy, and, lastly of the celestial
weapons obtained by Arjuna from Rudra and Indra and Yama and Varuna and
Kuvera and Drona and the illustrious Kripa, the wielder of Gandiva
succeeded in slaying Vikartana's son Karna of effulgence like that of
Surya himself. Even thus had thy brother been cursed and beguiled by
many. As, however, he has fallen in battle, thou shouldst not grieve for
that tiger among men!'"



SECTION VI

"Vaisampayana said, 'Having said these words, the celestial Rishi Narada
became silent. The royal sage Yudhishthira, filled with grief, became
plunged in meditation. Beholding that hero cheerless and unmanned by
sorrow, sighing like a snake and shedding copious tears, Kunti, herself
filled with grief and almost deprived of her senses by sorrow, addressed
him in these sweet words of grave import and well-suited to the occasion,
'O mighty-armed Yudhishthira, it behoveth thee not to give way to sorrow
thus. O thou of great wisdom, kill this grief of thine, and listen to
what I say. I tried in past times to apprise Karna of his brothership
with thee. The god Surya also, O foremost of all righteous persons, did
the same. All that a well-wishing friend, from desire of good, should say
unto one, was said unto Karna by that god in a dream and once more in my
presence. Neither by affliction nor by reasons could Surya or myself
succeed in pacifying him or inducing him to unite himself with thee.
Succumbing to the influence of Time, he became resolved upon wreaking his
enmity on thee. As he was bent upon doing injuries upon you all, I myself
gave up the attempt.' Thus addressed by his mother, king Yudhishthira,
with tearful eyes and heart agitated by grief, said these words, 'In
consequence of thyself having concealed thy counsels, this great
affliction has overtaken me!' Possessed of great energy, the righteous
king, then, in sorrow, cursed all the women of the world, saying,
'Henceforth no woman shall succeed in keeping a secret.' The king, then,
recollecting his sons and grandsons and kinsmen and friends, became
filled with anxiety and grief. Afflicted with sorrow, the intelligent
king, resembling a fire covered with smoke, became overwhelmed with
despair."



SECTION VII

Vaisampayana said, "The righteous-souled Yudhishthira, with an agitated
heart and burning with sorrow, began to grieve for that mighty
car-warrior Karna. Sighing repeatedly, he addressed Arjuna, saying, 'If,
O Arjuna, we had led a life of mendicancy in the cities of the Vrishnis
and the Andhakas, then this miserable end would not have been ours in
consequence of having exterminated our kinsmen. Our foes, the Kurus, have
gained in prosperity, while we have become divested of all the objects of
life, for what fruits of righteousness can be ours when we have been
guilty of self-slaughter? [4] Fie on the usages of Kshatriyas, fie on
might and valour, and fie on wrath, since through these such a calamity
hath overtaken us. Blessed are forgiveness, and self-restraint, and
purity, with renunciation and humility, and abstention from injury, and
truthfulness of speech on all occasions, which are all practised by
forest-recluses. Full of pride and arrogance, ourselves, however, through
covetousness and folly and from desire of enjoying the sweets of
sovereignty, have fallen into this plight. Beholding those kinsmen of
ours that were bent on acquiring the sovereignty of the world slain on
the field of battle, such grief hath been ours that one cannot gladden us
by giving the sovereignty of even the three worlds. Alas, having slain,
for the sake of the earth, such lords of earth as deserved not to be
slain by us, we are bearing the weight of existence, deprived of friends
and reft of the very objects of life. Like a pack of dogs fighting one
another for a piece of meat, a great disaster has overtaken us! That
piece of meat is no longer dear to us. On the other hand, it shall be
thrown aside. They that have been slain should not have been slain for
the sake of even the whole earth or mountains of gold, or all the horses
and kine in this world. Filled with envy and a hankering for all earthly
objects, and influenced by wrath and pleasure, all of them, betaking
themselves to the highway of Death, have repaired to the regions of Yama.
Practising asceticism and Brahmacharya and truth and renunciation, sires
wish for sons endued with every kind of prosperity. Similarly, by fasts
and sacrifices and vows and sacred rites and auspicious ceremonies
mothers conceive. They then hold the foetus for ten months. Passing their
time in misery and in expectation of fruit, they always ask themselves in
anxiety, 'Shall these come out of the womb safely? Shall these live after
birth? Shall they grow in might and be objects of regard on earth? Shall
they be able to give us happiness in this and the other world?' Alas,
since their sons, youthful in years and resplendent with ear-rings, have
been slain, therefore, those expectations of theirs rendered fruitless,
have been abandoned by them. Without having enjoyed the pleasure of this
world, and without having paid off the debts they owed to their sires and
the gods, they have repaired to Yama's abode. Alas, O mother, those kings
have been slain just at that time when their parents expected to reap the
fruits of their might and wealth. [5] They were always fitted with envy
and a hankering after earthly objects, and were exceedingly subject to
anger and joy. For this, they could not be expected to enjoy at any time
or any place the fruits of victory. [6] I think that they among the
Panchalas and the Kurus that have fallen (in this battle) have been lost,
otherwise he that has slain would, by that act of his, obtain all regions
of bliss. [7] We are regarded as the cause of the destruction that has
overtaken the world. The fault, however, is really ascribable to the sons
of Dhritarashtra. Duryodhana's heart was always set upon guile. Always
cherishing malice, he was addicted to deception. Although we never
offended him, yet he always behaved falsely towards us. We have not
gained our object, nor have they gained theirs. We have not vanquished
them, nor have they vanquished us. The Dhartarashtras could not enjoy
this earth, nor could they enjoy women and music. They did not listen to
the counsels of ministers and friends and men learned in the scriptures.
They could not, indeed, enjoy their costly gems and well-filled treasury
and vast territories. Burning with the hate they bore us, they could not
obtain happiness and peace. Beholding our aggrandisement, Duryodhana
became colourless, pale and emaciated. Suvala's son informed king
Dhritarashtra of this. As a father full of affection for his son,
Dhritarashtra tolerated the evil policy his son pursued. Without doubt,
by disregarding Vidura and the high-souled son of Ganga, and in
consequence of his neglect in restraining his wicked and covetous son,
entirely governed by his passions, the king has met with destruction like
my poor self. Without doubt, Suyodhana, having caused his uterine
brothers to be slain and having east this couple into burning grief, hath
fallen off from his blazing fame. Burning with the hate he bore to us
Duryodhana was always of a sinful heart. What other kinsman of high birth
could use such language towards kinsmen as he, from desire of battle,
actually used in the presence of Krishna? We also have, through
Duryodhana's fault, been lost for eternity, like suns burning everything
around them with their own energy. That wicked-souled wight, that
embodiment of hostility, was our evil star. Alas, for Duryodhana's acts
alone, this race of ours has been exterminated. Having slain those whom
we should never have slain, we have incurred the censures of the world.
King Dhritarashtra, having installed that wicked-souled prince of sinful
deeds, that exterminator of his race, in the sovereignty, is obliged to
grieve today. Our heroic foes have been slain. We have committed sin. His
possessions and kingdom are gone. Having slain them, our wrath has been
pacified. But grief is stupefying me. O Dhananjaya, a perpetrated sin is
expiated by auspicious acts, by publishing it wildly, by repentance, by
alms-giving, by penances, by trips to tirthas after renunciation of
everything, by constant meditation on the scriptures. Of all these, he
that has practised renunciation is believed to be incapable of committing
sins anew. The Srutis declare that he that practises renunciation escapes
from birth and death, and obtaining the right rood, that person of fixed
soul attains to Brahma. I shall, therefore, O Dhananjaya, go to the
woods, with your leave, O scorcher of foes, disregarding all the pairs of
opposites, adopting the vow of taciturnity, and walking in the way
pointed out by knowledge. [8] O slayer of foes, the Srutis declare it and
I myself have seen it with my eyes, that one who is wedded to this earth
can never obtain every kind Of religious merit. Desirous of obtaining the
things of this earth, I have committed sin, through which, as the Srutis
declare, birth and death are brought about. Abandoning the whole of my
kingdom, therefore, and the things of this earth, I shall go to the
woods, escaping from the ties of the world, freed from grief, and without
affection for anything. Do thou govern this earth, on which peace has
been restored, and which has been divested of all its thorns. O best of
Kuru's race, I have no need for kingdom or for pleasure.' Having said
these words, king Yudhishthira the just stopped. His younger brother
Arjuna then addressed him in the following words.



SECTION VIII

Vaisampayana said, "Like a person unwilling to forgive an insult, Arjuna
of keen speech and prowess, and possessed of energy, betraying great
fierceness and licking the Corners of his mouth, said these words of
grave import, smiling the while: 'Oh, how painful, how distressing! I
grieve to see this great agitation of thy heart, since having achieved
such a superhuman feat, thou art bent upon forsaking this great
prosperity. Having slain thy foes, and having acquired the sovereignty of
the earth which has been won through observance of the duties of thy own
order, why shouldst thou abandon everything through fickleness of heart?
Where on earth hath a eunuch or a person of procrastination ever acquired
sovereignty? Why then didst thou, insensate with rage, slay all the kings
of the earth? He that would live by mendicancy, cannot, by any act of
his, enjoy the good things of the earth. Divested of prosperity and
without resources, he can never win fame on earth or acquire sons and
animals. If, O king, abandoning this swelling kingdom, thou livest in the
observance of the wretched mode of life led by a mendicant, what will the
world say of thee? Why dost thou say that abandoning all the good things
of the earth, divested of prosperity, and reft of resources, thou wilt
lead a life of mendicancy like a vulgar person? Thou art born in this
race of kings. Having won by conquest the whole earth, wishest thou from
folly to live in the woods after abandoning everything of virtue and
profit? If thou retirest into the woods, in thy absence, dishonest men
will destroy sacrifices. That sin will certainly pollute thee. King
Nahusha, having done many wicked acts in a state of poverty, cried fie on
that state and said that poverty is for recluses. Making no provision for
the morrow is a practice that suits Rishis. Thou knowest this well. That,
however, which has been called the religion of royalty depends entirely
on wealth. One who robs another of wealth, robs him of his religion as
well. [9] Who amongst us, therefore, O king, would forgive an act of
spoliation that is practised on us? It is seen that a poor man, even when
he stands near, is accused falsely. Poverty is a state of sinfulness. It
behoveth thee not to applaud poverty, therefore. The man that is fallen,
O king, grieveth, as also he that is poor. I do not see the difference
between a fallen man and a poor man. All kinds of meritorious acts flow
from the possession of great wealth like a mountain. From wealth spring
all religious acts, all pleasures, and heaven itself, O king! Without
wealth, a man cannot find the very means of sustaining his life. The acts
of a person who, possessed of little intelligence, suffers himself to be
divested of wealth, are all dried up like shallow streams in the summer
season. He that has wealth has friends. He that has wealth has kinsmen.
He that has wealth is regarded as a true man in the world. He that has
wealth is regarded as a learned man. If a person who hath no wealth
desires to achieve a particular purpose, he meets with failure. Wealth
brings about accessions of wealth, like elephants capturing (wild)
elephants. Religious acts, pleasures, joy, courage, wrath, learning, and
sense of dignity, all these proceed from wealth, O king! From wealth one
acquires family honour. From wealth, one's religious merit increases. He
that is without wealth hath neither this world, nor the next, O best of
men! The man that hath no wealth succeeds not in performing religious
acts, for these latter spring from wealth, like rivers from a mountain.
He that is lean in respect of (his possession of) steeds and kine and
servants and guests, is truly lean and not he whose limbs alone are so.
Judge truly, O king, and look at the conduct of the gods and the Danavas.
O king, do the gods ever wish for anything else than the slaughter of
their kinsmen (the Asuras)? If the appropriation of wealth belonging to
others be not regarded as righteous, how, O monarch, will kings practise
virtue on this earth? Learned men have, in the Vedas, laid down this
conclusion. The learned have laid it down that kings should live,
reciting every day the three Vedas, seeking to acquire wealth, and
carefully performing sacrifices with the wealth thus acquired. The gods,
through internecine quarrels, have obtained footing in heaven. When, the
very gods have won their prosperity through internecine quarrels, what
fault can there be in such quarrels? The gods, thou seest, act in this
way. The eternal precepts of the Vedas also sanction it. To learn, teach,
sacrifice, and assist at other's sacrifices,--these are our principal
duties. The wealth that kings take from others becomes the means of their
prosperity. We never see wealth that has been earned without doing some
injury to others. It is even thus that kings conquer this world. Having
conquered, they call that wealth theirs, just as sons speak of the wealth
of their sires as their own. The royal sages that have gone to heaven
have declared this to be the duty of kings. Like water flowing on every
direction from a swollen ocean, that wealth runs on every direction from
the treasuries of kings. This earth formerly belonged to king Dilipa,
Nahusha, Amvarisha, and Mandhatri. She now belongs to thee! A great
sacrifice, therefore, with profuse presents of every kind and requiring a
vast heap of the earth's produce, awaits thee. If thou dost not perform
that sacrifice, O king, then the sins of this kingdom shall all be thine.
Those subjects whose king performs a horse-sacrifice with profuse
presents, become all cleansed and sanctified by beholding the ablutions
at the end of the sacrifice. Mahadeva himself, of universal form, in a
great sacrifice requiring libations of all kinds of flesh, poured all
creatures as sacrificial libations and then his own self. Eternal is this
auspicious path. Its fruits are never destroyed. This is the great path
called Dasaratha. Abandoning it, O king, to what other path wouldst thou
betake thyself?'



SECTION IX

"Yudhishthira said, 'For a little while, O Arjuna, concentrate thy
attention and fix thy mind and hearing on thy inner soul. If thou
listenest to my words in such a frame of mind, they will meet with thy
approbation. Abandoning all worldly pleasures, I shall betake myself to
that path which is trod by the righteous. I shall not, for thy sake,
tread along the path thou recommendest. If thou askest me what path is
auspicious that one should tread alone, I shall tell thee. If thou dost
not desire to ask me, I shall yet, unasked by thee, tell thee of it.
Abandoning the pleasures and observance of men of the world, engaged in
performing the austerest of penances, I shall wander in the forest, with
the animals that have their home there, living on fruit and roots.
Pouring libations on the: fire at due hours, and performing ablutions at
morn and eve, I shall thin myself by reduced diet, and covering myself
with skins, bear matted locks on my head. Enduring cold, wind, and heat
as also hunger and thirst and toil, I shall emaciate my body by penances
as laid down in the ordinance. Charming to the heart and the ear, I shall
daily listen to the clear strains of, cheerful birds and animals residing
in the woods. I shall enjoy the fragrance of flower-burthened trees and
creepers, and see diverse kinds of charming products that grow in the
forest. I shall also see many excellent recluses of the forest. I shall
not do the slightest injury to any creature, what need be said then of
those that dwell in villages and towns? [10] Leading a retired life and
devoting myself to contemplation, I shall live upon ripe and unripe
fruits and gratify the Pitris and the deities with offerings of wild
fruits and spring water and grateful hymns. Observing in this way the
austere regulations of a forest life, I shall pass my days, calmly
awaiting the dissolution of my body. Or, living alone and observing the
vow of taciturnity, with my head shaved clean, I shall derive my
sustenance by begging each day of only one tree. [11] Smearing my body
with ashes, and availing of the shelter of abandoned houses, or lying at
the foot of trees, I shall live, casting off all things dear or hateful.
Without indulging in grief or joy, and regarding censure and applause,
hope and affliction, equally, and prevailing over every couple of
opposites, I shall live casting off all the things of the world. Without
conversing with anybody, I shall assume the outward form of a blind and
deaf idiot, while living in contentment and deriving happiness from my
own soul. Without doing the least injury to the four kinds of movable and
immovable creatures, I shall behave equally towards all creatures whether
mindful of their duties or following only the dictates of the senses. I
shall not jeer at any one, nor shall I frown at anybody. Restraining all
my senses, I shall always be of a cheerful face. Without asking anybody
about the way, proceeding along any route that I may happen to meet with,
I shall go on, without taking note of the country or the point of the
compass to which or towards which I may go. Regardless of whither I may
proceed, I shall not look behind. Divesting myself of desire and wrath,
and turning my gaze inwards, I shall go on, casting off pride of soul and
body. Nature always walks ahead; hence, food and drink will somehow be
accomplished. I shall not think of those pairs of opposites that stand in
the way of such a life. If pure food in even a small measure be not
obtainable in the first house (to which I may go), I shalt get it by
going to other houses. If I fail to procure it by even such a round, I
shall proceed to seven houses in succession and fill my craving. When the
smoke of houses will cease, their hearth-fires having been extinguished,
when husking-rods will be kept aside, and all the inmates will have taken
their food, when mendicants and guests Will cease to wander, I shall
select a moment for my round of mendicancy and solicit alms at two,
three, or five houses at the most. I shall wander over the earth, after
breaking the bonds of desire. Preserving equability in success and
failure, I shall earn great ascetic merit. I shall behave neither like
one that is fond of life nor like one that is about to die. I shall not
manifest any liking for life or dislike for death. If one strikes off one
arm of mine and another smears the other arm with sandal-paste, I shall
not wish evil to the one or good to the other. Discarding all those acts
conducive to prosperity that one can do in life, the only acts I shall
perform will be to open and shut my eyes and take as much food and drink
as will barely keep up life. Without ever being attached to action, and
always restraining the functions of the senses, I shall give up all
desires and purify the soul of all impurities. Freed from all attachments
and tearing off all bonds and ties, I shall live free as the wind. Living
in such freedom from affections, everlasting contentment will be mine.
Through desire, I have, from ignorance, committed great sins. A certain
class of men, doing both auspicious and inauspicious acts here, maintain
their wives, children, and kinsmen, all bound to them in relations of
cause and effect. [12] When the period of their life runs out, casting off
their weakened bodies, they take upon themselves all the effects of their
sinful acts, for none but the actor is burdened with the consequences of
his acts. [13] Even thus, endued with actions, creatures come into this
wheel of life that is continually turning like the wheel of a car, and
even thus, coming thither, they meet with their fellow-creatures. He,
however, who abandons the worldly course of life, which is really a
fleeting illusion although it looks eternal, and which is afflicted by
birth, death, decrepitude, disease, and pain, is sure to obtain
happiness. When again, the very gods fall down from heaven and great
Rishis from their respective positions of eminence who, that is
acquainted with truths of causes (and effects) would wish to have even
heavenly prosperity? [14] Insignificant kings, having performed diverse
acts relating to the diverse means of kingcraft (known by the means of
conciliation, gift, &c.) often slay a king through some contrivance.
Reflecting on these circumstances, this nectar of wisdom hath come to me.
Having attained it, I desire to get a permanent, eternal, and
unchangeable place (for myself). Always (conducting myself) with such
wisdom and acting in this way, I shall, by betaking myself to that
fearless path of life, terminate this physical frame that is subject to
birth, death, decrepitude, disease, and pain.'"



SECTION X

Bhimasena said, "Thy understanding, O king, has become blind to the
truth, like that of a foolish and unintelligent reciter of the Veda in
consequence of his repeated recitation of those scriptures. If censuring
the duties of kings thou wouldst lead a life of idleness, then, O bull of
Bharata's race, this destruction of the Dhartarashtras was perfectly
uncalled for. Are forgiveness and compassion and pity and abstention from
injury not to be found in anybody walking along the path of Kshatriya
duties? If we Knew that this was thy intention, we would then have never
taken up arms and slain a single creature. We would then have lived by
mendicancy till the destruction of this body. This terrible battle
between the rulers of the earth would also have never taken place. The
learned have said this all that we see is food for the strong. Indeed,
this mobile and immobile world is our object of enjoyment for the person
that is strong. Wise men acquainted with Kshatriya duties have declared
that they who stand in the way of the person taking the sovereignty of
the earth, should be slain. Guilty of that fault, those that stood as
enemies of our kingdom have all been slain by us. Having slain them, O
Yudhishthira, righteously govern this earth. This our act (in refusing
the kingdom) is like that of a person who having dug a well stops in his
work before obtaining water and comes up smutted with mire. Or, this our
act is like that of a person who having climbed up a tall tree and taken
honey there from meets with death before tasting it. Or, it is like that
of a person who having set out on a long way comes back in despair
without having reached his destination. Or, it is like that of a person
who having slain all his foes, O thou of Kuru's race, at last Falls by
his own hand. Or, it is like that of a person afflicted with hunger, who
having obtained food, refuses to take it, or of a person under the
influence of desire, who having obtained a woman reciprocating his
passion, refuses to meet with her. We have become objects of censure, O
Bharata, because, O king, we follow thee that art of feeble
understanding, in consequence of thyself being our eldest brother. We are
possessed of mighty arms; we are accomplished in knowledge and endued
with great energy. Yet we are obedient to the words of a eunuch as if we
were entirely helpless. We are the refuge of all helpless persons. Yet,
when people see us so, why would they not say that in respect of the
acquisition of our objects we are entirely powerless? Reflect on this
that I say. It has been laid down that (a life of) renunciation should be
adopted, only in times of distress, by kings overcome with decrepitude or
defeated by foes. Men of wisdom, therefore, do not applaud renunciation
as the duty of a Kshatriya. On the other hand, they that are of clear
sight think that the adoption of that course of life (by a Kshatriya)
involves even the loss of virtue. How can those that have sprung from
that order, that are devoted to the practices of that order, and that
have refuge in them, censure those duties? Indeed, if those duties be
censurable, then why should not the Supreme Ordainer be censured? [15] It
is only those persons that are reft of prosperity and wealth and that are
infidels in faith, that have promulgated this precept of the Vedas (about
the propriety of a Kshatriya's adoption of a life of renunciation) as the
truth. In reality, however, it is never proper for a Kshatriya to do so.
He who is competent to support life by prowess, he who can support
himself by his own exertions, does not live, but really falls away from
his duty, by the hypocritical externals of a life of renunciation. That
man only is capable of leading a solitary life of happiness in the woods
who is unable to support sons and grandsons and the deities and Rishis
and guests and Pitris. As the deer and boars and birds (though they lead
a forest life) cannot attain to heaven, even so those Kshatriyas that are
not bereft of prowess yet not given to doing good turns cannot attain to
heaven by leading only a forest life. They should acquire religious merit
by other ways. If, O king, anybody were to obtain success from
renunciation, then mountains and trees would surely obtain it! These
latter are always seen to lead lives of renunciation. They do not injure
any one. They are, again, always aloof from a life of worldliness and are
all Brahmacharins. If it be the truth that a person's success depends
upon his own lot in life and not upon that of other, then (as a person
born in the Kshatriya order) thou shouldst betake thyself to action. He
that is reft of action can never have success. If they that fill only
their own stomachs could attain to success, then all aquatic creatures
would obtain it, for these have none else to support save their own
selves. Behold, the world moves on, with every creature on it employed in
acts proper to its nature. Therefore, one should betake oneself to
action. The man reft of action can never obtain success.'"



SECTION XI

"Arjuna said, 'In this connection an old history is cited, viz., the
discourse between certain ascetics and Sakra, O bull of Bharata's race! A
number of well-born Brahmana youth of little understanding, without the
hirsute honours of manhood, abandoning their homes, came to the woods for
leading a forest life. Regarding that to be virtue, those youths of
abundant resources became desirous of living as Brahmacharins, having
abandoned their brothers and sires. It so happened that Indra became
compassionate towards them. Assuming the form of a golden bird, the holy
Sakra addressed them, saying, 'That which is done by persons that eat the
remnants of a sacrifice is the most difficult of acts that men can
achieve. [16] Such an act is highly meritorious. The lives of such men are
worthy of every praise. Having attained the object of life, those men,
devoted to virtue obtain the highest end.' Hearing these words, the
Rishis said, 'Lo, this bird applauds those that subsist upon the remnants
of sacrifices. He informs us of it, for we live upon such remnants.' The
bird then said, 'I do not applaud you.' Ye are stationed with mire and
very impure. Living upon offals, ye are wicked. Ye are not persons
subsisting upon the remnants of sacrifice.'

"The Rishis said, 'We regard this our course of life to be highly
blessed. Tell us, O bird, what is for our good. Thy words inspire us with
great faith.'

"The bird said, 'If you do not refuse me your faith by arraying
yourselves against your better selves, then I shall tell you words that
are true and beneficial.'

"The Rishis said, 'We shall listen to thy words, O sire, for the
different paths are all known to thee. O thou of righteous soul, we
desire also to obey thy commands. Instruct us now.'

"The bird said, 'Among quadrupeds the cow is the foremost. Of metals,
gold is the foremost. Of words, mantras, and of bipeds, the Brahmanas,
are the foremost. These mantras regulate all the rites of a Brahmana's
life beginning with those appertaining to birth and the period after it,
and ending with those appertaining to death and the crematorium. These
Vedic rites are his heaven, path, and foremost of sacrifices. If it were
otherwise, how could I find the acts (of persons in quest of heaven)
become successful through mantras? He who, in this world, adores his
soul, firmly regarding it to be a deity of a particular kind, obtains
success consistent with the nature of that particular deity. [17] The
seasons measured by half the months lead to the Sun, the Moon, or the
Stars. [18] These three kinds of success, depending upon action are
desired by every creature. The domestic mode of life is very superior and
sacred and is called the field (for the cultivation) of success. By what
path do those men go that censure action? Of little understanding and
deprived of wealth, they incur sin. And since those men of little
understanding live by abandoning the eternal paths of the gods, the paths
of the Rishis, and the paths of Brahma, therefore, they attain to paths
disapproved of by the Srutis. [19] There is an ordinance in the mantras
which says, 'Ye sacrificer, perform the sacrifice represented by gifts of
valuable things. I wilt give thee happiness represented by sons, animals,
and heaven!'--To live, therefore, in accordance with ordinance is said to
be the highest asceticism of the ascetics. Therefore, ye should perform
such sacrifices and such penances in the shape of gifts. The due
performance of these eternal duties, viz., the worship of the gods, the
study of the Vedas, and the gratification of the Pitris, as also
regardful services unto the preceptors--these are called the austerest of
penances. The gods, by performing such exceedingly difficult penances,
have obtained the highest glory and power. I, therefore, tell you to bear
the very heavy burthen of the duties of domesticity. Without doubt,
penances are the foremost of all things and are the root of all
creatures. Asceticism, however, is to be obtained by leading a life of
domesticity, upon which depends everything. They that eat the remnants of
feasts, after duly apportioning the food morning and evening among
kinsmen, attain to ends that are exceedingly difficult of attainment.
They are called eater of the remnants of feasts who eat after having
served guests and gods and Rishis and kinsmen. Therefore, those persons
that are observant of their own duties, that practise excellent vows and
are truthful in speech, become objects of great respect in the world,
with their own faith exceedingly strengthened. Free from pride, those
achievers of the most difficult feats attain to heaven and live for
unending time in the regions of Sakra.'

"Arjuna continued, 'Those ascetics then, hearing these words that were
beneficial and fraught with righteousness, abandoned the religion of
renunciation, saying, 'There is nothing in it,' and betook themselves to
a life of domesticity. Therefore, O thou that are conversant with
righteousness, calling to thy aid that eternal wisdom, rule the wide
world, O monarch that is now destitute of foes.'



SECTION XII

"Vaisampayana said, 'Hearing these words of Arjuna, O chastiser of foes,
Nakula of mighty arms and a broad chest, temperate in speech and
possessed of great wisdom, with face whose colour then resembled that of
copper, looked at the king, that foremost of all righteous persons, and
spoke these words, besieging his brother's heart (with reason).'

"Nakula said, 'The very gods had established their fires in the region
called Visakha-yupa. Know, therefore, O king, that the gods themselves
depend upon the fruits of action. [20] The Pitris, that support (by rain)
the lives of even all disbelievers, observing the ordinances (of the
Creator as declared in the Vedas), are, O king, engaged in action. [21]
Know them for downright atheists that reject the declaration of the Vedas
(which inculcate action). The person that is learned in the Vedas, by
following their declarations in all his acts, attains, O Bharata, to the
highest region of heaven by the way of the deities. [22]

This (domestic mode of life again) has been said by all persons
acquainted with Vedic truths to be superior to all the (other) modes of
life. Knowing this, O king, that the person who in sacrifices gives away
his righteously acquired wealth unto those Brahmanas that are well
conversant with the Vedas, and restrains his soul, is, O monarch,
regarded as the true renouncer. He, however, who, disregarding (a life of
domesticity, that is) the source of much happiness, jumps to the next
mode of life,--that renouncer of his own self, [23] O monarch, is a
renouncer labouring under the quality of darkness. That man who is
homeless, who roves over the world (in his mendicant rounds), who has the
foot of a tree for his shelter, who observes the vow of taciturnity,
never cooks for himself, and seeks to restrain all the functions of his
senses, is, O Partha, a renouncer in the observance of the vow of
mendicancy. [24] That Brahmana who, disregarding wrath and joy, and
especially deceitfulness, always employs his time in the study of the
Vedas, is a renouncer in the observance of the vow of mendicancy. [25] The
four different modes of life were at one time weighed in the balance. The
wise have said, O king, that when domesticity was placed on one scale, it
required the three others to be placed on the other for balancing it.
Beholding the result of this examination by scales, O Partha, and seeing
further, O Bharata, that domesticity alone contained both heaven and
pleasure, that became the way of the great Rishis and the refuge of all
persons conversant with the ways of the world. He, therefore, O bull of
Bharata's race, who betakes himself to this mode of life, thinking it to
be his duty and abandoning all desire for fruit, is a real renouncer, and
not that man of clouded understanding who goes to the woods, abandoning
home and its surroundings. A person, again, who under the hypocritical
garb of righteousness, fails to forget his desires (even while living in
the woods), is bound by the grim King of death with his deadly fetters
round the neck. Those acts that are done from vanity, are said to be
unproductive of fruit. Those acts, on the other hand, O monarch I that
are done from a spirit of renunciation, always bear abundant fruits. [26]
Tranquillity, self-restraint, fortitude, truth, purity, simplicity,
sacrifices, perseverance, and righteousness,--these are always regarded
as virtues recommended by the Rishis. In domesticity, it is said, are
acts intended for Pitris, gods, guests. In this mode of life alone, O
monarch, are the threefold aims to be attained. [27] The renouncer that
rigidly adheres to this mode of life, in which one is free to do all
acts, has not to encounter ruin either here or hereafter. The sinless
Lord of all creatures, of righteous soul, created creatures, with the
intention that they would adore him by sacrifices with profuse presents.
Creepers and trees and deciduous herbs, and animals that are clean, and
clarified butter, were created as ingredients of sacrifice. For one in
the observance of domesticity the performance of sacrifice is fraught
with impediments. For this, that mode of life has been said to be
exceedingly difficult and unattainable. Those persons, therefore, in the
observance of the domestic mode of life, who, possessed of wealth and
corn and animals, do not perform sacrifices, earn, O monarch, eternal
sin. Amongst Rishis, there are some that regard the study of the Vedas to
be a sacrifice: and some that regard contemplation to be a great
sacrifice which they perform in their minds. The very gods, O monarch,
covet the companionship of a regenerate person like this, who in
consequence of his treading along such a way which consists in the
concentration of the mind, has become equal to Brahma. By refusing to
spend in sacrifice the diverse kinds of wealth that thou hast taken from
thy foes, thou art only displaying thy want of faith. I have never seen,
O monarch, a king in the observance of a life of domesticity renouncing
his wealth in any other way except in the Rajasuya, the Astwamedha, and
other kinds of sacrifice. Like Sakra, the chief of the celestial, O sire,
perform those other sacrifices that are praised by the Brahmanas. That
king, through whose heedlessness the subjects are plunged by robbers, and
who does not offer protection to those whom he is called upon to govern,
is said to be the very embodiment of Kati. If, without giving away
steeds, and kine, and female slaves, and elephants adorned with
trappings, and villages, and populous regions, and fields, and houses,
unto Brahmanas, we retire into the woods with hearts not harbouring
friendly feeling towards kinsmen, even we shall be, O monarch, such Kalis
of the kingly order. Those members of the kingly order that do not
practise charity and give protection (to others), incur sin. Woe is their
portion hereafter and not bliss. If, O lord, without performing great
sacrifices and the rites in honour of thy deceased ancestors, and it,
without bathing in sacred waters, thou betakest thyself to a wandering
life, thou shalt then meet with destruction like a small cloud separated
from a mass and dashed by the winds. Thou shalt then fall off from both
worlds and have to take thy birth in the Pisacha order. [28] A person
becomes a true renouncer by casting off every internal and external
attachment, and not simply by abandoning home for dwelling in the woods.
A Brahmana that lives in the observance of these ordinances in which
there are no impediments, does not fall off from this or the other world.
Observant of the duties of one's own order,--duties respected by the
ancients and practised by the best of men, who is there, O Partha, that
would grieve, O king, for having in a trice stain in battle his foes that
swelled with prosperity, like Sakra slaying the forces of the Daityas?
Having in the observance of Kshatriya duties subjugated the world by the
aid of thy prowess, and having made presents unto persons conversant with
the Vedas, thou canst, O monarch, go to regions higher than heaven. It
behoves thee not, O Partha, to indulge in grief."



SECTION XIII

"Sahadeva said, 'By casting off all external objects only, O Bharata, one
does not attain to success. By casting off even mental attachments, the
attainment of success is doubtful. [29] Let that religious merit and that
happiness which are his who has cast off external objects but whose mind
still internally covets them, be the portion of our foes! On the other
hand, let that religious merit and that happiness which are his who
governs the earth, having cast off all internal attachments also, be the
portion of our friends. The word mama (mine), consisting of two letters,
is Death's self; white the opposite word na-mama (not mine), consisting
of three letters, is eternal Brahma. [30] Brahma and death, O king,
entering invisibly into every soul, without doubt, cause all creatures to
act. If this being, O Bharata, that is called Soul, be not ever subject
to destruction, then by destroying the bodies of creatures one cannot be
guilty of slaughter. If, on the other hand, the soul and the body of a
being are born or destroyed together, so that when the body is destroyed
the soul also is destroyed, then the way (prescribed in the scriptures)
of rites and acts would be futile. Therefore, driving away all doubts
about the immortality of the soul, the man of intelligence should adopt
that path which has been trodden by the righteous of old and older times.
The life of that king is certainly fruitless who having acquired the
entire earth with her mobile and immobile creatures, does not enjoy her.
As regards the man again who lives in the forest upon wild fruits and
roots, but whose attachment to things of the earth has not ceased, such a
one, O king, lives within the jaws of Death. Behold, O Bharata, the
hearts and the outward forms of all creatures to be but manifestations of
thy own. They that look upon all creatures as their own selves escape
from the great fear (of destruction). [31] Thou art my sire, thou art my
protector, thou art my brother, and thou art my senior and preceptor. It
behoveth thee, therefore, to forgive these incoherent utterances in
sorrow of a woe-stricken person. True or false, this that has been
uttered by are, O lord of earth, has been uttered from a due regard for
thee, O best of Bharatas, that I entertain!"



SECTION XIV

Vaisampayana said, "When Kunti's son, king Yudhishthira the just,
remained speechless after listening to his brothers who were telling
these truths of the Vedas, that foremost of women, viz., Draupadi, of
large eyes and great beauty, and noble descent, O monarch, said these
words unto that bull among kings seated in the midst of his brothers that
resembled so many lions and tigers, and like the leader in the midst of a
herd of elephants. Ever expectant of loving regards from all her husbands
but especially from Yudhishthira, she was always treated with affection
and indulgence by the king. Conversant with duties and observant of them
in practice, that lady of large hips, casting her eyes on her lord,
desired his attention in shooting and sweet words and said as follows.

"Draupadi said, These thy brothers, O Partha, are crying and drying their
palates like chatakas but thou dost not gladden them.. O monarch, gladden
these thy brothers, that resemble infuriated elephants (in prowess), with
proper words,--these heroes that have always drunk of the cup of misery.
Why, O king, while living by the side of the Dwaita lake, didst thou say
unto these thy brothers then residing with thee, and suffering from cold
and wind and sun, even these words, viz.,--' rushing to battle from.
desire of victory, we will slay Duryodhana and enjoy the earth that is
capable of granting every wish. Depriving great car-warriors of their
cars and slaying huge elephants, and strewing the field of battle with
the bodies of car-warriors and horsemen and heroes, ye chastisers of
foes, ye will perform great sacrifices of diverse kinds with presents in
profusion. All these sufferings, due to a life of exile in the woods,
will then end in happiness.' O foremost of all practisers of virtue,
having thyself said these words unto thy brothers then, why, O hero, dost
thou depress our hearts now? A eunuch can never enjoy wealth. A eunuch
can never have children even as there can be no fish in a mire (destitute
of water). A Kshatriya without the rod of chastisement can never shine. A
Kshatriya without the rod of chastisement can never enjoy the earth. The
subjects of a king that is without the rod of chastisement can never have
happiness. Friendship for all creatures, charity, study of the Vedas,
penances,--these constitute the duties of a Brahmana and not of a king, O
best of kings! Restraining the wicked, cherishing the honest, and never
retreating from battle,--these are the highest duties of kings. He is
said to be conversant with duties in whom are forgiveness and wrath,
giving and taking, terrors and fearlessness, and chastisement and reward.
It was not by study, or gift, or mendicancy, that thou hast acquired the
earth. That force of the enemy, O hero, ready to burst upon thee with all
its might, abounding with elephants and horse and cars, strong with three
kinds of strength [32] protected by Drona and Karna and Aswatthaman and
Kripa, has been defeated and slain by thee, O hero! It is for this that I
ask thee to enjoy the earth. Formerly, O puissant one, thou hadst, O
monarch, swayed with might, [33] the region called Jambu, O tiger among
men, abounding with populous districts. Thou hadst also, O ruler of men,
swayed with might that other region called Kraunchadwipa situate on the
west of the great Meru and equal unto Jambu-dwipa itself. Thou hadst
swayed with might, O king, that other region called Sakadwipa on the east
of the great Meru and equal to Krauncha-dwipa itself. The region called
Bhadraswa, on the north of the great Meru and equal to Sakadwipa was also
swayed by thee, O tiger, among men! Thou hadst even penetrated the ocean
and swayed with might other regions, too, O hero, and the very islands
begirt by the sea and containing many populous provinces. Having, O
Bharata, achieved such immeasurable feats, and having obtained (through
them) the adorations of the Brahmanas, how is it that thy soul is not
gratified? Seeing these brothers of thine before thee, O Bharata,--these
heroes swelling with might and resembling bulls or infuriated elephants
(in prowess),--why dost thou not address them in delightful words? All of
you are like celestials. All of you are capable of resisting foes. All of
you are competent to scorch your enemies. If only one of you had become
my husband, my happiness would even then have been very great. What need
I say then, O tiger among men, when all of you, numbering five, are my
husbands (and look after me) like the five senses inspiring the physical
frame? The words of my mother-in-law who is possessed of great knowledge
and great foresight, cannot be untrue. Addressing me, she said, 'O
princess of Panchala, Yudhishthira will ever keep you in happiness, O
excellent lady! Having slain many thousands of kings possessed of active
prowess, I see, O monarch, that through thy folly thou art about to make
that feat futile. They whose eldest brother becomes mad, have all to
follow him in madness. Through thy madness, O king, all the Pandavas are
about to become mad. If, O monarch, these thy brothers were in their
senses, they would then have immured thee with all unbelievers (in a
prison) and taken upon themselves the government of the earth. That
person who from dullness of intellect acts in this way never succeeds in
winning prosperity. The man that treads along the path of madness should
be subjected to medical treatment by the aid of incense and collyrium, of
drugs applied through the nose, and of other medicines. O best of the
Bharatas, I am the worst of all my sex, since I desire to live on even
though I am bereaved of my children. Thou shouldst not disregard the
words spoken by me and by these brothers of thine that are endeavouring
thus (to dissuade thee from thy purpose). Indeed, abandoning the whole
earth, thou art inviting adversity and danger to come upon thee. Thou
shinest now, O monarch, even as those two best of kings, viz., Mandhatri
and Amvarisha, regarded by all the lords of earth, did in former days.
Protecting thy subjects righteously, govern the goddess Earth with her
mountains and forests and islands. Do not, O king, become cheerless.
Adore the gods in diverse sacrifices. Fight thy foes. Make gifts of
wealth and clothes and other objects of enjoyment unto the Brahmanas, O
best of kings!'



SECTION XV

Vaisampayana said, "Hearing these words of Yajnasena's daughter, Arjuna
once more spoke, showing proper regard for his mighty-armed eldest
brother of unfading glory.

"Arjuna said, 'The man armed with the rod of chastisement governs all
subjects and protects them. The rod of chastisement is awake when all
else is sleep. For this, the wise have characterised the rod of
chastisement to be Righteousness itself. The rod of chastisement protects
Righteousness and Profit. It protects also, O king! For this, the rod of
chastisement is identified with the triple objects of life. Corn and
wealth are both protected by the rod of chastisement. Knowing this, O
thou that art possessed of learning, take up the rod of chastisement and
observe the course of the world. One class of sinful men desist from sin
through fear of the rod of chastisement in the king's bands. Another
class desist from similar acts through fear of Yama's rod, and yet
another from fear of the next world. Another class of persons desist from
sinful acts through fear of society. Thus, O king, in this world, whose
course is such, everything is, dependent on the rod of chastisement.
There is a class of persons who are restrained by only the rod of
chastisement from devouring one another. If the rod of chastisement did
not protect people, they would have sunk in the darkness of hell. The rod
of chastisement (danda) has been so named by the wise because it
restrains the ungovernable and punishes the wicked, The chastisement of
Brahmanas should be by word of mouth; of Kshatriyas, by giving them only
that much of food as would suffice for the support of life; of Vaisyas,
by the imposition of fines and forfeitures of property, while for Sudras
there is no punishment. [34] For keeping men awake (to their duties) and
for the protection of property, ordinances, O king, have been established
in the world, under the name of chastisement (or punitive legislation).
Thither where chastisement, of dark complexion and red eyes, stands in an
attitude of readiness (to grapple with every offender) and the king is of
righteous vision, the subjects never forget themselves. The Brahmacharin
and the house-holder, the recluse in the forest and the religious
mendicant, all these walk in their respective ways through fear of
chastisement alone. He that is without any fear, O king, never performs a
sacrifice. He that is without fear never giveth away. The man that is
without any fear never desires to adhere to any engagement or compact.
Without piercing the vitals of others, without achieving the most
difficult feats and without staying creatures like a fisherman (slaying
fish), no person can obtain great prosperity. [35] Without slaughter, no
man has been able to achieve fame in this world or acquire wealth or
subjects. Indra himself, by the slaughter of Vritra, became the great
Indra. Those amongst the gods that are given to slaughtering others are
adored much more by men. Rudra, Skanda, Sakra, Agni, Varuna, are all
slaughterers. Kala and Mrityu and Vayu and Kuvera and Surya, the Vasus,
the Maruts, the Sadhyas, and the Viswadevas, O Bharata, are all
slaughterers. Humbled by their prowess, all people bend to those gods,
but not to Brahman or Dhatri or Pushan at any time. Only a few men that
are noble of disposition adore in all their acts those among the gods
that are equally disposed towards all creatures and that are
self-restrained and peaceful. I do not behold the creature in this world
that supports life without doing any act of injury to others. Animals
live upon animals, the stronger upon the weaker. The mongoose devours
mice; the cat devours the mongoose; the dog devours the cat; the dog
again is devoured by the spotted leopard. Behold all things again are
devoured by the Destroyer when he comes! This mobile and immobile
universe is food for living creatures. This has, been ordained by the
gods. The man of knowledge, therefore, is never stupefied at it. It
behoveth thee, O great king, to become that which thou art by birth.
Foolish (Kshatriyas) alone, restraining wrath and joy take refuge in the
woods. The very ascetics cannot support their lives without killing
creatures. In water, on earth, and fruits, there are innumerable
creatures. It is not true that one does not slaughter them. What higher
duty is there than supporting one's life? [36] There are many creatures
that are so minute that their existence can only be inferred. With the
failing of the eyelids alone, they are destroyed. There are men who
subduing wrath and pride betake themselves to ascetic courses of life and
leaving village and towns repair to the woods. Arrived there, those men
may be seen to be so stupefied as to adopt the domestic mode of life once
more. Others may be seen, who (in the observance of domesticity) tilling
the soil, uprooting herbs, cutting off trees and killing birds and
animals, perform sacrifices and at last attain to heaven. O son of Kunti,
I have no doubt in this that the acts of all creatures become crowned
with success only when the policy of chastisement is properly applied. If
chastisement were abolished from the world, creatures wood soon be
destroyed. Like fishes in the water, stronger animals prey on the weaker.
This truth was formerly spoken by Brahmana himself, viz., that
chastisement, properly applied upholds creatures. Behold, the very fires,
when extinguished, blaze up again, in fright, when blown. This is due to
the fear of force or chastisement. If there were no chastisement in the
world distinguishing the good from the bad, then the whole world would
have been enveloped in utter darkness and all things would have been
confounded. Even they that are breakers of rules, that are atheists and
scoffers of the Vedas, afflicted by chastisement, soon become disposed to
observe rules and restrictions. [37] Everyone in this world is kept
straight by chastisement. A person naturally pure and righteous is
scarce. Yielding to the fear of chastisement, man becomes disposed to
observe rules and restraints. Chastisement was ordained by the Creator
himself for protecting religion and profit, for the happiness of all the
four orders, and for making them righteous and modest. If chastisement
could not inspire fear, then ravens and beasts of prey would have eaten
up all other animals and men and the clarified butter intended for
sacrifice. If chastisement did not uphold and protect, then nobody would
have studied the Vedas, nobody would have milked a milch cow, and no
maiden would have married. [38] If chastisement did not uphold and
protect, then ravage and confusion would have set in on every side, and
all barriers would have been swept away, and the idea of property would
have disappeared. If chastisement did not uphold and protect, people
could never duly perform annual sacrifices with large presents. If
chastisement did not uphold and protect, no one, to whatever mode of life
he might belong, would observe the duties of that mode as declared (in
the scriptures), and no one would have succeeded in acquiring
knowledge. [39] Neither camels, nor oxen, nor horses, nor mules, nor
asses, would, even if yoked thereto, drag cars and carriages, if
chastisement did not uphold and protect. Upon chastisement depend all
creatures. The learned, therefore, say that chastisement is the root of
everything. Upon chastisement rests the heaven that men desire, and upon
it rests this world also. Thither where foe-destroying chastisement is
well applied, no sin, no deception, and no wickedness, is to be seen. If
the rod of 'chastisement be not uplifted, the dog will lick the
sacrificial butter. The crow also would take away the first (sacrificial)
offering, if that rod were not kept uplifted. Righteously or
unrighteously, this kingdom hath now become ours. Our duty now is to
abandon grief. Do thou, therefore, enjoy it and perform sacrifices. Men
that are fortunate, living with their dear wives (and children), eat good
food, wear excellent clothes, and cheerfully acquire virtue. All our
acts, without doubt, are dependent on wealth; that wealth again is
dependent on chastisement. Behold, therefore, the importance of
chastisement. Duties have been declared for only the maintenance of the
relations of the world. There are two things here, viz., abstention from
injury and injury prompted by righteous motives. Of these, two, that is
superior by which righteousness may be acquired. [40] There is no act that
is wholly meritorious, nor any that is wholly wicked. Right or wrong, in
all acts, something of both is seen. Subjecting animals to castration,
their horns again are cut off. They are then made to bear weights, are
tethered, and chastised. In this world that is unsubstantial and rotten
with abuses and rendered painful, O monarch, do thou practise the ancient
customs of men, following the rules and analogies cited above. Perform
sacrifices, give alms, protect thy subjects, and practise righteousness.
Slay thy foes, O son of Kunti, and protect thy friends. Let no
cheerlessness be thine. O king, while slaying foes. He that does it, O
Bharata, does not incur the slightest sin. He that takes up a weapon and
slays an armed foe advancing against him, does not incur the sin of
killing a foetus, for it is the wrath of the advancing foe that provokes
the wrath of the slayer. The inner soul of every creature is incapable of
being slain. When the soul is incapable of being slain, how then can one
be slain by another? As a person enters a new house, even so a creature
enters successive bodies. Abandoning forms that are worn out, a creature
acquires new forms. People capable of seeing the truth regard this
transformation to be death.'"



SECTION XVI

Vaisampayana said, "After the conclusion of Arjuna's speech, Bhimasena of
great wrath and energy, mustering all his patience, said these words unto
his eldest brother, 'Thou art, O monarch, conversant with all duties.
There is nothing unknown to thee. We always wish to imitate thy conduct,
but, alas, we cannot do it!--"I will not say anything! I will not say
anything--! Even this is what I had wished! Impelled, however, by great
grief I am constrained to say something. Listen to these words of mine, O
ruler of men! Through the stupefaction of thy faculties, everything is
endangered, and ourselves are being made cheerless and weak. How is it
that thou that art the ruler of the world, thou that art conversant with
all branches of knowledge, sufferest thy understanding to be clouded, in
consequence of cheerlessness, like a coward? The righteous and
unrighteous paths of the world are known to thee. There is nothing
belonging either to the future or the present that is also unknown to
thee, O puissant one! When such is the case, O monarch, I will indicate,
O ruler of men, the reasons in favour of your assuming sovereignty.
Listen to me with undivided attention. There are two kinds of diseases,
viz., physical and mental. Each springs from the other. None of them can
be seen existing independently. Without doubt, mental diseases spring
from physical ones. Similarly physical diseases spring from mental ones.
This is the truth. He that indulgeth in regrets on account of past
physical or mental woes, reapeth woe from woe and suffereth double woe.
Cold, heat, and wind,--these three are the attributes of the body. [41]
Their existence in harmony is the sign of health. If one of the three
prevails over the rest, remedies have been laid down. Cold is checked by
heat, and heat is checked by cold. Goodness, passion, and darkness are
the three attributes of the mind. The existence of these three in harmony
is the sign of (mental) health. If one of these prevails over the rest,
remedies have been prescribed. Grief is checked by joy, and joy is
checked by grief. One, living in the present enjoyment of this, wishes to
recollect his past woes. Another, living in the present suffering of woe,
wishes to recollect his past bliss. Thou, however, wert never sad in
grief or glad in bliss. [42] Thou, shouldst not, therefore, use thy memory
for becoming sad during times of bliss, or glad during times of woe. It
seems that Destiny is all-powerful. Or, if it be thy nature, in
consequence of which thou art thus afflicted, how is it that it does not
behove thee to recollect the sight thou sawest before, viz., the
scantily-clad Krishna dragged, while in her season, before the
assembly. [43] Why does it not behove thee to recollect our expulsion from
the (Kuru) city and our exile (into the woods) dressed in deerskins, as
also our living in the great forests? Why hast thou forgotten the woes
inflicted by Jatasura, the battle with Chitrasena, and the distress
suffered at the hands of the Sindhu king? Why hast thou forgotten the
kick received by the princess Draupadi from Kichaka white we were living
in concealment? A fierce battle, O chastiser of foes, like that which
thou hast fought with Bhishma and Drona is now before thee, to be fought
(however) with thy mind alone. In deed, that battle is now before thee in
which there is no need of arrows, of friends, of relatives and kinsmen,
but which will have to be fought with thy mind alone. If thou givest up
thy life-breath before conquering in this battle, then, assuming another
body, thou shalt have to fight these very foes again. [44] Therefore,
fight that battle this very day, O bull of Bharata's race, disregarding
the concerns of thy body, and aided by thy own acts, conquer and identify
with thy mind's foe. [45] If thou canst not win that battle, what wilt be
thy condition? On the other hand, by winning it, O monarch, thou shalt
have attained the great end of life. Applying thy intellect to this, and
ascertaining the right and the wrong paths of creatures, follow thou the
course adopted by thy sire before thee and govern properly thy kingdom.
By good luck, O king, the sinful Duryodhana hath been stain with all his
followers. By good luck, thou too hast attained to the condition of
Draupadi's locks. [46] Perform with due rites and profuse presents the
horse-sacrifice. We, are thy servants, O son of Pritha, as also Vasudeva
of great energy!'"



SECTION XVII

"Yudhishthira said, 'Discontent, heedless attachment to earthly goods,
the absence of tranquillity, might, folly, vanity, and anxiety,--affected
by these sins, O Bhima, thou covetest sovereignty. Freed from desire,
prevailing over joy and grief and attaining to tranquillity, strive thou
to be happy. That peerless monarch who will govern this unbounded earth,
will have but one stomach. Why dost thou then applaud this course of
life? One's desires, O bull of Bharata's race, are incapable of being
filled in a day, or in many months. Desire, which is incapable of
gratification, cannot, indeed, be fitted in course of one's whole life.
Fire, when fed with fuel, blazeth forth; when not so fed, it is
extinguished. Do thou, therefore, extinguish with little food the fire in
thy stomach when it appears. He that is bereft of wisdom seeks much food
for his stomach. Conquer thy stomach first. (Thou shalt then be able to
conquer the Earth). The earth being conquered, that which is for thy
permanent good will then be won by thee. Thou applaudest desires and
enjoyments and prosperity. They, however, that have renounced all
enjoyments and reduced their bodies by penances, attain to regions of
beatitude. The acquisition and preservation of kingdom is attended with
both righteousness and unrighteousness. The desire for them exists in
thee. Free thyself, however, from thy great burthens, and adopt
renunciation. The tiger, for filling one stomach of his, slaughters many
animals. Other animals destitute of strength and moved by covetousness
live upon the tiger's prey. [47] If kings, accepting earthly possessions,
practise renunciation, they can never have contentment. Behold the loss
of understanding that is noticeable in them. As a matter of fact,
however, they who subsist on leaves of trees, or use two stones only or
their teeth alone for husking their grain, or live upon water only or air
alone, succeed in conquering hell. [48] That king who rules this wide
unbounded earth, and that person who regards gold and pebbles equally,
amongst these two, the latter is said to have attained the object of his
life and not the former. Depending, therefore, upon that which is the
eternal refuge of joy both here and hereafter, cease thou to act and hope
with respect to thy wishes and cease to bear attachment to them. They
that have given up desire and enjoyment have never to grieve. Thou,
however, grievest for enjoyments. [49] Discarding desire and enjoyment,
thou mayst succeed in liberating thyself from false speech. [50] There are
two well-known paths (for us), viz., the path of the Pitris and the path
of the gods. They that perform sacrifices go by the Pitri-path, while
they that are for salvation, go by the god-path. [51] By penances, by
Brahmacharya, by study (of the Vedas), the great Rishis, casting off
their bodies, proceeded to regions that are above the power of Death.
Worldly enjoyments have been styled as bonds, They have also been called
Action. Liberated from those two sins (viz., bonds and action), one
attains to the highest end. Mention is made of a verse sung (of old) by
Janaka who was freed from the pairs of opposites, liberated from desire
and enjoyments, and observant of the religion of Moksha. That verse runs
thus: 'My treasures are immense, yet I have nothing! If again the whole
of Mithila were burnt and reduced to ashes, nothing of mine will be
burnt!' As a person on the hill-top looketh down upon men on the plain
below, so he that has got up on the top of the mansion of knowledge,
seeth people grieving for things that do not call for grief. He, however,
that is of foolish understanding, does not see this. He who, casting his
eyes on visible things, really seeth them, is said to have eyes and
understanding. The faculty called understanding is so called because of
the knowledge and comprehension it gives of unknown and incomprehensible
things. He who is acquainted with the words of persons that are learned,
that are of cleansed souls, and that have attained to a state of Brahma,
succeeds in obtaining great honours. When one seeth creatures of infinite
diversity to be all one and the same and to be but diversified emanations
from the same essence, one is then said to have attained Brahma. [52]
Those who reach this high state of culture attain to that supreme and
blissful end, and not they who are without knowledge, or they who are of
little and narrow souls, or they who are bereft of understanding, or they
who are without penances. Indeed, everything rests on the (cultivated)
understanding!'"



SECTION XVIII

Vaisampayana said, "When Yudhishthira, after saying these words, became
silent, Arjuna, afflicted by that speech of the king, and burning with
sorrow and grief, once more addressed his eldest brother, saying, 'People
recite this old history, O Bharata, about the discourse between the ruler
of the Videhas and his queen. That history has reference to the words
which the grief-stricken spouse of the ruler of the Videhas had said to
her lord when the latter, abandoning his kingdom, had resolved to lead a
life of mendicancy. Casting off wealth and children and wives and
precious possessions of various kinds and the established path for
acquiring religious merit and fire itself. [53] King Janaka shaved his
head (and assumed the garb of a mendicant). His dear spouse beheld him
deprived of wealth, installed in the observance of the vow of mendicancy,
resolved to abstain from inflicting any kind of injury on others, free
from vanity of every kind, and prepared to subsist upon a handful of
barley fallen off from the stalk and to be got by picking the grains from
crevices in the field. Approaching her lord at a time when no one was
with him, the queen, endued with great strength of mind, fearlessly and
in wrath, told him these words fraught with reason: 'Why hast thou
adopted a life of mendicancy, abandoning thy kingdom full of wealth and
corn? A handful of fallen off barley cannot be proper for thee. Thy
resolution tallies not with thy acts, [54] since abandoning thy large
kingdom thou covetest, O king, a handful of grain! With this handful of
barley, O king, wilt thou succeed in gratifying thy guests, gods. Rishis
and Pitris? This thy labour, therefore, is bootless. Alas, abandoned by
all these, viz., gods, guest and Pitris, thou leadest a life, of
wandering mendicancy, O king, having cast off all action. Thou wert,
before this, the supporter of thousands of Brahmanas versed in the three
Vedas and of many more besides. How canst thou desire to beg of them thy
own food today? Abandoning thy blazing prosperity, thou castest thy eyes
around like a dog (for his food). Thy mother hath today been made sonless
by thee, and thy spouse, the princess of Kosala, a widow. These helpless
Kshatriyas, expectant of fruit and religious merit, wait upon thee,
placing all their hopes on thee. By killing those hopes of theirs, to
what regions shalt thou go, O king, especially when salvation is doubtful
and creatures are dependent on actions? [55] Sinful as thou art, thou hast
neither this world nor the other, since thou wishest to live, having cast
off thy wedded wife? [56] Why, indeed, dost thou lead a life of wandering
mendicancy, abstaining from all actions, after having abandoned garlands
and perfumes and ornaments and robes of diverse kinds? Having been, as it
were, a large and sacred take unto all creatures, having been a mighty
tree worthy of adoration and granting its shelter unto all, alas, how
canst thou wait upon and worship others? If even an elephant desists from
all work, carnivorous creatures coming in packs and innumerable worms
would eat it up. What need be said of thyself that art so powerless? [57]
How couldst thy heart be set on that mode of life which recommends an
earthen pot, and a triple-headed stick, and which forces one to abandon
his very clothes and which permits the acceptance of only a handful of
barley after abandonment of everything? If, again, thou sayest that
kingdom and a handful of barley are the same to thee, then why dost thou
abandon the former! If, again, a handful of barley becomes an object of
attachment with thee, then, thy original resolution (of abandoning
everything) falls to the ground, If, again, thou canst act up to thy
resolution of abandoning everything! then who am I to thee, who art thou
to me, and what can be thy grace to me? [58] If thou beest inclined to
grace, rule then this Earth! They that are desirous of happiness but are
very poor and indigent and abandoned by friends may adopt renunciation.
But he who imitates those men by abandoning palatial mansions and beds
and vehicles and robes and ornaments, acts improperly, indeed. One always
accepts gifts made by others; another always makes gifts. Thou knowest
the difference between the two. Who, indeed, of these two shouldst be
regarded the superior? If a gift be made to one who always accepts gifts,
or to one that is possessed of pride, that gift becomes bootless like the
clarified butter that is poured upon a forest-conflagration. [59] As a
fire, O king, never dies till it has consumed all that has been thrown
into it, even so a beggar can never be silenced tilt he receives a
donative. In this world, the food that is given by a charitable person is
the sure support of the pious. If, therefore, the king does not give
(food) where will the pious that are desirous of salvation go? [60] They
that have food (in their houses) are house-holders. Mendicants are
supported by them. Life flows from food. Therefore, the giver of food is
the giver of life. Coming out from among those that lead a domestic mode
of life, mendicants depend upon those very persons from whom they come.
Those self-restrained men, by doing this, acquire and enjoy fame and
power. One is not to be called a mendicant for his having only renounced
his possessions, or for his having only adopted a life of dependence on
eleemosynary charity. He who renounces the possessions and pleasures of
the world in a sincere frame of mind is to be regarded a true
mendicant. [61] Unattached at heart, though attached in outward show,
standing aloof from the world, having broken all his bonds, and regarding
friend and foe equally, such a man, O king, is regarded to be
emancipated! Having shaved their heads clean and adopted the brown robe,
men may be seen to betake themselves to a life of wandering mendicancy,
though bound by various ties and though ever on the lookout for bootless
wealth. They who, casting off the three Vedas, their usual occupations,
and children, adopt a life or mendicancy by taking up the triple-headed
crutch and the brown robe, are really persons of little understanding.
Without having cast off anger and other faults, the adoption of only the
brown robe, know, O king, is due to the desire of earning the means of
sustenance. Those persons of clean-shaven heads that have set up the
banner of virtue, have this only (viz., the acquisition of sustenance)
for their object in life. Therefore, O king, keeping thy passions under
control, do thou win regions of bliss hereafter by supporting them that
are truly pious amongst men of matted locks or clean-shaven heads, naked
or clad in rags, or skins or brown robes. Who is there that is more
virtuous than he who maintains his sacred fire, who performs sacrifices
with presents of animals and Dakshina, and who practises charity day and
night?'

"Arjuna continued, 'King Janaka is regarded to have been a truth-knowing
person in this world. Even he, in this matter (viz., the ascertainment of
duty) had become stupefied. Do not yield to stupefaction! Even thus the
duties of Domesticity are observed by persons practising charity. By
abstaining from injuries of all kinds, by casting off desire and wrath,
by being engaged in protecting all creatures, by observing the excellent
duty of charity, and lastly by cherishing superiors and persons of age,
we shall succeed in attaining such regions of bliss as we like. By duly
gratifying gods, guests, and all creatures, by worshipping Brahmanas, and
by truthfulness of speech, we shall certainly attain to desirable regions
of bliss.'"



SECTION XIX

"Yudhishthira said, 'I am conversant with both the Vedas and the
scriptures that lead to the attainment of Brahma. In the Vedas there are
precepts of both kinds, viz., those that inculcate action and those that
inculcate renouncement of action. The scriptures are confounding and
their conclusions are based upon reasons. The truth, however, that is in
the Mantras, is duly known to me. Thou art conversant only with weapons
and observant of the practices of heroes. Thou art unable to understand
truly the sense of the scriptures. If thou wert really acquainted with
duty, then thou couldst have understood that words such as these ought
not to have been addressed to me by even one possessed of the clearest
insight into the meaning of the scriptures and acquainted with the truths
of religion. That, however, which thou hast said unto me, induced by
fraternal affection, has been fit and proper, O son of Kunti! I am, for
that, pleased with thee, O Arjuna! There is no one equal to thee in the
three worlds in all duties connected with battle and in skill in respect
of diverse kinds of acts. Thou mayst, therefore, speak of the subtleties
connected with those subjects,--subtleties, that is, that are
impenetrable by others. It behoveth thee not, however, O Dhananjaya, to
doubt my intelligence. Thou art conversant with the science of battle,
but thou hast never waited upon the aged. Thou knowest not the
conclusions arrived at by those that have studied the subject in brief
and detail. Even this is the conclusion of intelligent men whose
understanding are bent on achieving salvation, viz., that amongst ascetic
penances, renunciation, and knowledge of Brahma, the second is superior
to the first, and the third is superior to the second. This, however,
that thou thinkest, viz., that there is nothing superior to wealth, is an
error. I will convince thee of it, so that wealth may not again appear to
thee in that light. All men that are righteous are seen to be devoted to
ascetic penances and the study of the Vedas. The Rishis also, that have
many eternal regions for them, have the merit of penances. Others
possessed of tranquillity of soul, having no enemies, and dwelling in the
woods, have, through penances and study of the Vedas, proceeded to
heaven. Pious men, by restraining desire for worldly possessions, and
casting off that darkness which is born of folly, proceed northward
(i.e., by luminous paths) to the regions reserved for practisers of
renunciation. The path that lies to the south and that leads to regions
of light (i.e., lunar regions), are reserved for men devoted to action.
These are attained by persons subject to birth and death. That end,
however, which persons desirous of salvation have before their eyes, is
indescribable. Yoga is the best means for attaining to it. It is not easy
to explain it (to thee). Those that are learned live, reflecting on the
scriptures from desire of finding what is unreal. They are, however,
often led away to this and to that in the belief that the object of their
search exists in this and that. Having mastered, however, the Vedas, the
Aranyakas, and the other scriptures, they miss the real, like men failing
to find solid timber in an uprooted banana plant. Some there are who.,
disbelieving in its unity, regard the Soul, that dwells in this physical
frame consisting of the five elements, to be possessed of the attributes
of desire and aversion (and others). [62] Incapable of being seen by the
eye, exceedingly subtle, and inexpressible by words, it revolves in a
round (of re-births) among the creatures of the earth, keeping before it
that which is the root of action. [63] Having made the Soul advance
towards itself which is the spring of every kind of blessedness, having
restrained all desires of the mind, and having cast off all kinds of
action, one may become perfectly independent and happy. When there is
such a path that is trod by the righteous and that is attainable by
Knowledge, why, O Arjuna, dost thou applaud wealth which is full of every
kind of calamity? Men of olden times that were conversant with the
scriptures, O Bharata,--men that were always engaged in gifts and
sacrifice and action, were of this opinion. O Bharata! There are some
fools who, accomplished in the science of argumentation, deny the
existence of the Soul, in consequence of the strength of their
convictions of a previous life. It is very difficult to make them accept
this truth about final emancipation. [64] Those wicked men, though
possessed of great learning, travel all over the earth, making speeches
in assemblies, and deprecating the true doctrine about emancipation. O
Partha, who else will succeed in understanding that which we do not
understand?' Indeed, (as those men cannot understand the true meaning of
the scriptures), similarly they cannot succeed in knowing those wise and
pious persons that are truly great and that have deep acquaintance with
the scriptures. O son of Kunti, men acquainted with truth obtain Brahma
by asceticism and intelligence, and great happiness by renunciation.'



SECTION XX

Vaisampayana said, "After Yudhishthira had stopped, the great ascetic
Devasthana, possessed of eloquence, said these words, fraught with
reason, unto the king."

"Devasthana said, 'Phalguna has told thee that there is nothing superior
to wealth. I shall discourse to thee on that subject. Listen to me with
undivided attention, O Ajatasatru, thou hast righteously won the earth.
Having won her, it behoves thee not, O king, to abandon her without
cause. Four modes of life are indicated in the Vedas. Do thou, O king,
duly pass through them, one after another. At present thou shouldst,
therefore, perform great sacrifices with profuse presents. Amongst the
very Rishis, some are engaged in the sacrifice represented by Vedic
study, and some in that presented by knowledge. Therefore, O Bharata,
thou must know that the very ascetics also are addicted to action. The
Vaikhanasas, however, are said to preach that he who does not seek for
wealth is superior to him that seeks for it. [65] I think that he who
would follow that precept would incur many faults. Men collect together
diverse things (for the performance of sacrifices) simply because of the
(Vedic) ordinance. He who, tainted by his own understanding, giveth away
wealth to an undeserving person without giving it to the deserving, doth
not know that he incurs the sin of killing a foetus. [66] The exercise of
the duty of charity after discriminating the deserving from the
undeserving is not easy. The Supreme Ordainer created wealth for
sacrifice, and He created man also for taking care of that wealth and for
performing sacrifice. For this reason the whole of one's wealth should be
applied to sacrifice. Pleasure would follow from it as a natural
consequence. Possessed of abundant energy, Indra, by the performance of
diverse sacrifices with profuse gifts of valuables, surpassed all the
gods. Having got their chiefship by that means, he shineth in heaven.
Therefore, everything should be applied to sacrifices. Clad in
deer-skins, the high-souled Mahadeva, having poured his own self as a
libation in the sacrifice called Sarva, became the first of gods, and
surpassing all creatures in the universe and prevailing over them by
means of that achievement, shines in resplendence. King Marutta, the son
of Avikshit, by the profusion of his wealth, vanquished Sakra himself,
the chief of the gods. In the great sacrifice he performed, all the
vessels were of gold, and Sree herself came in person. Thou hast heard
that the great king Harischandra, having performed sacrifices, earned
great merit and great happiness. Though a man, he nevertheless vanquished
Sakra by his wealth. For this reason everything should be applied to
sacrifice.'"



SECTION XXI

"Devasthana said, 'In this connection is cited an old history, viz., the
discourse that Vrihaspati, asked by Indra, delivered unto him. Vrihaspati
said, 'Contentment is the highest heaven, contentment is the highest
bliss. There is nothing higher than contentment. Contentment stands as
the highest. When one draws away all his desires like a tortoise drawing
in all it limbs, then the natural resplendence of his soul soon manifests
itself. When one does not fear any creature, nor any creature is
frightened at one, when one conquers one's desire and aversion, then is
one said to behold one's soul. When one, indeed, in word and thought,
seeks to injure nobody and cherishes no desire, one is said to attain to
Brahma. Thus, O son of Kunti, whatever religion is followed by creatures,
they obtain corresponding fruits. Awaken thyself by this consideration, O
Bharata! [67] Some praise Peacefulness, some praise Exertion; some there
are that praise Contemplation; and some praise both Peacefulness and
Exertion. [68] Some praise sacrifice; others, renunciation. Some praise
gifts; others, acceptance. Some, abandoning everything, live in silent
meditation. Some praise sovereignty and the cherishing, of subjects,
after slaving, cutting and piercing (foes). Some are for passing their
days in retirement. Observing all this, the conclusion of the learned is
that that religion which consists in not injuring any creature is worthy
of the approbation of the righteous. Abstention from injury, truthfulness
of speech, justice, compassion, self-restraint, procreation (of
offspring) upon one's own wives, amiability, modesty, patience,--the
practice of these is the best of a religions as said by the self-create
Manu himself. Therefore, O son of Kunti, do thou observe this religion
with care. That Kshatriya, who, conversant with the truths or royal
duties, takes sovereignty upon himself, restraining his soul at all
times, equally regarding that which is dear and that which is not, and
subsisting upon the remains of sacrificial feasts, who is engaged in
restraining the wicked and cherishing the righteous, who obliges his
subjects to tread in the path of virtue and who himself treads in that
path, who at last transmits his crown to his son and betakes himself to
the woods, there to live on the products of the wilderness and act
according to the ordinances or the Vedas after having cast off all
idleness, that Kshatriya who conducts himself thus, conforming in
everything to the well-known duties of kings, is sure to obtain excellent
fruits in both this world and the next. That final emancipation, of which
thou speakest, is exceedingly difficult to obtain, and its pursuit is
attended with many impediments. They that adopt such duties and practise
charity and ascetic penances, that are possessed of the quality of
compassion and are freed from desire and wrath, that are engaged in
ruling their subjects with righteousness and fighting for the sake of
kine and Brahmanas, attain hereafter to a high end. For the Rudras with
the Vasus and the Adityas, O scorcher of foes, and the Sadhyas and hosts
of kings adopt this religion. Practising without heedlessness the duties
inculcated by that religion, they attain to heaven through those acts of
theirs.'"



SECTION XXII

Vaisampayana said, "After this, Arjuna once more addressed his eldest
brother of unfading glory, viz., king Yudhishthira of cheerless heart,
and said these words: 'O thou that art conversant with every kind of
duty, having by the practice of Kshatriya duties obtained sovereignty
that is so very difficult of acquisition, and having conquered all thy
foes, why dost thou burn in grief? O king, as regards Kshatriyas, death
in battle is regarded more meritorious for them than the performance of
diverse sacrifices. It is so declared in the ordinance that lays down the
duties of Kshatriyas. Penances and Renunciation are the duties of
Brahmanas. Even this is the ordinance (affecting the two orders) about
the next world. Indeed, O puissant one, death in battle is laid down for
Kshatriyas. The duties of Kshatriyas are exceedingly fierce and are
always connected with the use of weapons, and it has been laid down, O
chief of the Bharatas, that they should, when the time comes, perish by
weapons on the field of battle. The life of even a Brahmana, O king, that
lives in the observance of Kshatriya duties, is not censurable, for
Kshatriyas also have sprung from Brahmana. Neither Renunciation, nor
Sacrifice, nor Penances, nor dependence on the wealth of others, O ruler
of men, has been ordained for Kshatriyas. Thou art acquainted with all
duties, and thou art of righteous soul, O bull of Bharata's race! Thou
art a wise king, skilled in all acts. Thou canst distinguish what is
right in this world from what is wrong. Casting off this cheerlessness by
repentance, address thyself with a strong will to action. The heart of a
Kshatriya especially is hard as thunder. Having by the exercise of
Kshatriya duties vanquished thy foes and acquired empire without a thorn
in its side, conquer thy soul, O ruler of men, and be engaged in the
performance of sacrifices and the practice of charity. Indra himself,
though a Brahmana, became a Kshatriya in his acts, and battled with his
sinful kinsfolk for eight hundred and ten times. Those acts of his, O
monarch, are adorable and worthy of praise. Through them he obtained, as
we have heard, the chiefship of the gods. Do thou, therefore, O monarch,
perform sacrifices with profuse presents even as Indra did, O ruler of
men, and thereby free thyself from thy fever. Do not, O bull among
Kshatriyas, grieve thus for what is past. They that have been slain have
attained to the highest end, sanctified by weapons and agreeably to the
ordinances of the Kshatriya religion. That which has happened was
ordained to happen. Destiny, O tiger among kings, is incapable of being
resisted.'"



SECTION XXIII

Vaisampayana said, "Thus addressed by Arjuna of curly hair, the Kuru king
born of Kunti remained speechless. Then the island-born (Vyasa) said
these words.

"Vyasa said, 'The words of Arjuna, O amiable Yudhishthira, are true. The
highest religion, as declared by the scriptures, depends on the duties of
domesticity. Thou art acquainted with all duties. Do thou then duly
practise the duties prescribed for thee (viz., the duties of
domesticity). A life of retirement in the woods, casting off the duties
of domesticity, has not been laid down for thee. The gods, Pitris,
guests, and servants, all depend (for their sustenance) upon the person
leading a life of domesticity. Do thou then support all these, O lord of
the earth! Birds and animals and various other creatures, O ruler of men,
are supported by men leading domestic lives. He, therefore, that belongs
to that mode of life is superior (to all others). A life of domesticity
is the most difficult of all the four modes of life. Do thou practise
that mode of life then, O Partha, which is difficult of being practised
by persons of unrestrained sense. Thou hast a good knowledge of all the
Vedas. Thou hast earned great ascetic merit. It behoveth thee, therefore,
to bear like an ox the burthen of thy ancestral kingdom. Penances,
sacrifices, forgiveness, learning, mendicancy, keeping the senses under
control, contemplation, living in solitude, contentment, and knowledge
(of Brahma), should, O king, be striven after by Brahmanas to the best of
their ability for the attainment of success. I shall now tell thee the
duties of Kshatriyas. They are not unknown to thee. Sacrifice, learning,
exertion, ambition, [69] wielding 'the rod of punishment,' fierceness,
protection of subjects., knowledge of the Vedas, practise of all kinds of
penances, goodness of conduct, acquisition of wealth, and gifts to
deserving persons,--these, O king, well performed and acquired by persons
of the royal order, secure for them both this world and the next, as
heard by us. Amongst these, O son of Kunti, wielding the rod of
chastisement has been said to be the foremost. Strength must always
reside in a Kshatriya, and upon strength depends chastisement. Those
duties that I have mentioned are, O king, the principal ones for
Kshatriyas and contribute greatly to their success. Vrihaspati, in this
connection, sang this verse: 'Like a snake devouring a mouse, the Earth
devours a king that is inclined to peace and a Brahmana that is
exceedingly attached to a life of domesticity.' It is heard again that
the royal sage Sudyumna, only by wielding the rod of chastisement,
obtained the highest success, like Daksha himself, the son of Prachetas.'

Yudhishthira said, 'O holy one, by what acts did Sudyumna, that lord of
the earth, obtain the highest success? I desire to hear the history of
that king!'

"Vyasa said, 'In this connection is cited this old history. There were
two brothers, viz., Sankha and Likhita, of rigid vows. The two brothers
had two separate dwellings both of which were beautiful. Situate by the
bank of the stream called Vahuda, both of those residences were adorned
with trees that were always burthened with flowers and fruits. Once on a
time Likhita came to the residence of his brother Sankha. At that time,
however, Sankha had gone out of his asylum on no fixed purpose. Arrived
at the asylum of his brother, Likhita plucked many ripe fruits. Obtaining
them the regenerate Likhita began to eat them without any qualms of
conscience. While still employed in the act of eating, Sankha came back
to his retreat. Beholding him eating, Sankha addressed his brother,
saying, 'Whence have these fruits been obtained and for what reason art
thou eating them?' Approaching his elder brother and saluting him,
Likhita smilingly replied, saying, 'I have taken them even from this
retreat.' Filled with great rage, Sankha said unto him, 'Thou hast
committed theft by thyself taking these fruits. Go and approaching the
king confess to him what thou hast done. Tell him, O best of kings, I
have committed the offence of approaching what was not given to me.
Knowing me for a thief and observing the duty of thy order, do thou soon
inflict upon me, O ruler of men, the punishment of a thief.' Thus
addressed, the highly blessed Likhita of rigid vows, at the command of
his brother, proceeded to king Sudyumna. Hearing from his gate-keepers
that Likhita had come, king Sudyumna, with his counsellors, advanced (for
receiving the sage). Meeting him, the king addressed that foremost of all
persons conversant with duties, saying, 'Tell me, O revered one, the
reason of thy coming. Regard it as already accomplished.' Thus
questioned, that regenerate sage said unto Sudyumna, 'Do thou promise
first that thou wilt achieve it. It will then behove thee, after hearing
me, to accomplish that promise. O bull among men, I ate some fruits that
had not been given me by my elder brother. Do thou, O monarch, punish me
for it without delay.' Sudyumna answered, 'If the king be regarded as
competent to wield the rod of chastisement, he should be regarded, O bull
among Brahmanas, as equally competent to pardon. Purified in respect of
thy act, O thou of high vows, consider thyself as pardoned. Tell me now
what other wishes thou hast. I shall certainly accomplish those commands
of thine!'

"Vyasa continued, 'Thus honoured by the high-souled king, the regenerate
sage Likhita, however, did not solicit him for any other favour. Then
that ruler of the earth caused the two hands of the high-souled Likhita
to be cut off, whereupon the latter, bearing the punishment, went away.
Returning to his brother Sankha, Likhita, in great affection, said, 'It
behoveth thee now to pardon this wretch that hath been duly punished (for
what he did).' Sankha said, I am not angry with thee, nor hast thou
injured me, O foremost of all persons conversant with duties. Thy virtue,
however, had suffered a shock. I have rescued thee from that plight.
Proceed without delay to the river Vahuda and gratify duly, with
oblations of water, the gods, Rishis and the Pitris, and never again set
thy heart on sin.' Hearing these words of Sankha, Likhita performed his
ablutions in the sacred stream and set about for commencing the
water-rite. Upon this, two hands, resembling two lotuses, appeared at the
extremities of his stumps. Filled with wonder he came back to his brother
and showed him the two hands. Sankha said unto him, 'All this has been
accomplished by me through my penances. Do not be surprised at it.
Providence hath been the instrument here.' Likhita answered, 'O thou of
great splendour, why didst thou not purify me at first, when, O best of
regenerate ones, such was the energy of thy penances?' Sankha, said, 'I
should not have acted otherwise. I am not thy chastiser. The ruler (who
has punished thee) has been himself purified, as also thyself, along with
the Pitris!'

"Vyasa continued, 'That king, O eldest son of Pandu, became eminent by
this act and obtained the highest success like the lord Daksha himself!
Even this is the duty of Kshatriyas, viz., the ruling of subjects. Any
other, O monarch, would be regarded as a wrong path for them. Do not give
way to grief. O best of all persons conversant with duty, listen to the
beneficial words of this thy brother. Wielding the rod of chastisement, O
king, is the duty of kings and not the shaving of the head.'"



SECTION XXIV

Vaisampayana said, "Once more the great sage Krishna-Dwaipayana said
these words unto Ajatasatru, the son of Kunti: 'Let these great
car-warriors of abundant energy of mind, O monarch, let these brothers of
thine, O Yudhishthira, the chief of the Bharatas, obtain those wishes of
theirs that they cherished while dwelling in the woods. Rule thou the
earth, O son of Pritha, like (another) Yayati, the son of Nahusha. Before
now misery was yours while ye dwelt in the woods in the observance of
ascetic penances. That misery is ended, O tiger among men! Enjoy
happiness, therefore, for some time. Having O Bharata, earned and enjoyed
religious merit and wealth and pleasure for some time with thy brothers,
thou mayst then, O king, retire into the woods. Be freed first, O
Bharata, from the debt thou owest to persons that may beg of thee, to the
Pitris, and to the gods. Thou mayst then, O son of Kunti, practise all
the other modes of life (that come afterwards). Do thou, O son of Kuru's
race, perform the sacrifices of Sarvamedha and Aswamedha. Thou shalt then
attain, O monarch, to the highest end hereafter. Installing thy brothers
also in great sacrifices with plentiful presents (to the Brahmanas), thou
shalt, O son of Pandu, acquire great fame. There is a saying, O tiger
among men and best of the Kurus! Listen to it, for by acting according to
it, O king, thou shalt not swerve from virtue. Those men only, O
Yudhishthira, whose practices resemble those of robbers, cause a king by
their counsels to take to a career of war and victory. [70] That king who,
guided by considerations of place and time and moved by an understanding
dependent on the scriptures, pardons even a number of robbers, incurs no
sin. That king who, realising his tribute of a sixth, doth not protect
his kingdom, taketh a fourth part of the sins of his kingdom. [71] Listen
also to that by which a king may not swerve from virtue. By transgressing
the scriptures (one incurs sill), while by obeying them one may live
fearlessly. That king who, guided by an understanding based upon the
scriptures and disregarding lust and wrath, behaves impartially, like a
father, towards all his subjects, never incurs sin. O thou of great
splendour, if a king, afflicted by destiny, fails to accomplish an act
which he should, such failure would not be called a trespass. By force
and policy should the king put down his foes. He must not suffer sin to
be perpetrated in his kingdom but should cause virtue to be practised.
Brave men, those that are respectable in their practices, they that are
virtuous in their acts, they that are possessed of learning, O
Yudhishthira, Brahmanas conversant with Vedic texts and rites, and men of
wealth, should especially be protected. In determining suits and
accomplishing religious acts, they that are possessed of great learning
should alone be employed. A prudent king will never repose his confidence
upon one individual, however accomplished. That king who does not protect
his subjects, whose passions are ungovernable, who is full of vanity, who
is stained with haughtiness and malice, incurs sin and earns the reproach
of tyranny. If the subjects of a king, O monarch, waste away from want of
protection and are afflicted by the gods and ground down by robbers, the
sin of all this stains the king himself. There is no sin, O Yudhishthira,
in doing an act with heartiness, after full deliberation, and
consultation with men capable of offering good advice. Our tasks fail or
succeed through destiny. If exertion, however, be applied, sin would not
touch the king. I shall recite to thee, O tiger among kings, the story of
what happened to an ancient king of the name of Hayagriva, O son of
Pandu,--the story, viz., of the heroic Hayagriva of unstained deeds, who
after having slain a large number of his foes in battle, was himself
defeated and slain while without a follower by his side. Having achieved
all that should be done for keeping foes under check and adopted all
those foremost of means by which men may be protected. Hayagriva acquired
great fame from the battles he fought and is now enjoying great bliss in
heaven. Mangled by robbers with weapons, boldly fighting with them, and
casting off his life in battle, the high-souled Hayagriva, ever attentive
to his (kingly) duties, achieved the object of his life and is now
enjoying great bliss in heaven. The bow was his (sacrificial) stake and
the bowstring was the cord for tying the victims. Shafts constituted the
smaller ladle and the sword the large one, and blood was the clarified
butter that he poured. The car was the altar and the wrath he felt in
battle was the fire, and the four foremost of steeds yoked unto his
vehicle were the four Hotris. Having poured upon that sacrificial fire
his foes as libations and then his own life-breaths at the completion of
the sacrifice, that vigorous lion among kings, viz., Hayagriva, became
freed from sin and is now sporting in the regions of the gods. Having
protected his kingdom with policy and intelligence, the high-souled
Hayagriva of resigned self and great strength of mind and accustomed to
the performance of sacrifices filled all the worlds with his fame and is
now sporting in the region of the gods. [72] Having obtained the merit
dependent on the performance of sacrifices as also every kind of merit
that is connected with human affairs, he wielded the rod of chastisement
and ruled the Earth with vigour and without pride. For this the virtuous
and high-souled Hayagriva is sporting in the region of the gods. [73]
Possessed of learning, practising renunciation, actuated by faith, and
full of gratitude, that king, having performed diverse acts, left this
world of men and won the regions that are reserved for the intelligent
and the wise and those that are of approved usages and behaviour and
prepared to cast off their lives in battle. Having studied the Vedas well
and the other scriptures also, having ruled his kingdom properly and
caused all the four orders to adhere to their respective duties, the
high-souled Hayagriva is sporting in joy the regions of the gods. Having
won many battles and cherished his subjects, having drunk the Soma juice
in sacrifices and gratified the foremost of Brahmanas with presents and
judiciously wielded the rod of chastisement over those placed under his
sway and at last cast off his life in battle, that king is living happily
in heaven. His life was worthy of every praise. Learned and honest men
applaud it, deserving as it is of every applause. Having won heaven and
acquired the regions reserved for heroes, that high-souled monarch of
virtuous deeds became crowned with success.'



SECTION XXV

Vaisampayana said, "Hearing the words of the Island-born Rishi and seeing
Dhananjaya angry, Yudhishthira, the son of Kunti, saluted Vyasa and made
the following answer.

"Yudhishthira said, 'This earthly sovereignty and the diverse enjoyments
(appertaining thereto) fail to give any joy to my heart. On the other
hand, this poignant grief (consequent upon the loss of my kinsmen) is
eating away its core. Hearing the lamentations of these women who have
lost their heroic husbands and children, I fail to attain peace, O
sage!'"

Vaisampayana continued, "Thus addressed, the virtuous Vyasa that foremost
of all persons conversant with Yoga, possessed of great wisdom and
intimately acquainted with the Vedas, said unto Yudhisthira (the
following words).

"Vyasa said, 'No man can acquire anything by his own acts or by
sacrifices and worship. No man can give anything to a fellow man. Man
acquires everything through Time. The Supreme Ordainer has made the
course of Time the means of acquisition. By mere intelligence or study of
the scriptures, men, if Time be unfavourable, cannot acquire any earthly
possession. Sometimes an ignorant fool may succeed in winning wealth.
Time is the efficacious means for the accomplishment of all acts. During
times of adversity, neither science, nor incantations, nor drugs, yield
any fruits. In times, however, of prosperity, those very things, properly
applied, become efficacious and bear success. By Time the winds blow
violently: by Time the clouds become rain-charged; by Time tanks become
adorned with lotuses of different kinds; by Time trees in the forest
become decked with flowers. By Time nights become dark or lighted. By
Time the Moon becomes full. If the Time for it does not come, trees do
not bear flowers and fruits. If the Time for it does not come, the
currents of rivers do not become fierce. Birds and snakes and deer and
elephants and other animals never become excited when the Time for it
does not come. If the Time for it does not come, women do not conceive.
It is with Time that winter, and summer, and the rainy season come. If
the Time for it does not come, no one is born and no one dies. If the
Time does not come, the infant does not acquire power of speech. If the
Time does not come, one does not acquire youth. It is with Time that the
seed sown puts forth its sprouts. If the Time does not come, the Sun does
not appear above the horizon, nor, when the Time for it does not come,
does he repair to the Asta hills. If the Time for it does not come, the
Moon does not wax nor wane, nor the ocean, with its high billows, rise
and ebb. In this connection is instanced the old story recited, O
Yudhishthira, by king Senajit in grief. The irresistible course of Time
affects all mortals. All earthly things, ripened by Time, suffer
destruction. Some, O king, slay some men. The slayers, again, are slain
by others. This is the language of the world. Really, however, no one
stays and no one is slain. Some one thinks men slay (their fellow-men).
Another thinks men do not slay. The truth is that the birth and
destruction of all creatures have been ordained to happen in consequence
of their very nature. Upon the loss of one's wealth or the death of one's
wife or son or sire, one cries out, saying 'Alas, what grief!' and
dwelling upon that sorrow always enhances it. Why do you, like a foolish
person, indulge in grief? Why do you grieve for them that are subject to
grief? [74] Behold, grief is increased by indulgence as fear is by
yielding to. This body even is not mine. Nothing in this earth is mine.
Or, the things of this earth belong as much to others as to me. The wise,
seeing, this, do not suffer themselves to be deluded. There are thousands
of causes for sorrow, and hundreds of causes for joy. These every day
affect the ignorant only, but not him that is wise. These, in course of
Time. become objects of affection or aversion, and appearing as bliss or
woe revolve (as if in a wheel) for affecting living creatures. There is
only sorrow in this world but no happiness. It is for this that sorrow
only is felt. Indeed, sorrow springs from that affliction called desire,
and happiness springs from the affliction called sorrow. Sorrow comes
after happiness, and happiness after sorrow. One does not always suffer
sorrow or always enjoy happiness. Happiness always ends in sorrow, and
sometimes proceeds from sorrow itself. He, therefore, that desires
eternal happiness must abandon both. When sorrow must arise upon the
expiration of happiness, and happiness upon the expiration of sorrow, one
should, for that, cast off, like a (snake-bit) limb of one's body, that
from which one experiences sorrow or that heart-burning which is nurtured
by sorrow or that which is the root of his anxiety. [75] Be it happiness
or sorrow, be it agreeable or disagreeable, whatever comes should be
borne with an unaffected heart. O amiable one, if thou abstainest, in
even a slight measure, from doing what is agreeable to your wives and
children, thou shalt then know who is whose and why so and for what. They
that are highly stupid and they that are masters of their souls enjoy
happiness here. They however, that occupy an intermediate place suffer
misery. This, O Yudhishthira, is what Senajit of great wisdom said, that
person who was conversant with what is good or bad in this world, with
duties, and with happiness and misery. He who is grieved at other
people's griefs can never be happy. There is no end of grief, and grief
arises from happiness itself. Happiness and misery, prosperity and
adversity, gain and loss, death and life, in their turn, wait upon all
creatures. For this reason the wise man of tranquil soul should neither
be elated with joy nor be depressed with sorrow. To be engaged in battle
has been said to be the Sacrifice for a king; a due observance of the
science of chastisement is his Yoga; and the gift of wealth in sacrifices
in the form of Dakshina is his Renunciation. All these should be regarded
as acts that sanctify him. By governing the kingdom with intelligence and
policy, casting off pride, performing sacrifices, and looking at
everything and all persons with kindness and impartiality, a high-souled
king, after death, sports in the region of the gods. By winning battles,
protecting his kingdom, drinking the Soma juice, advancing his subjects,
wielding judiciously the rod of Chastisement, and casting off his body at
last in fight, a king enjoys happiness in heaven. Having studied all the
Vedas and the other scriptures duty, having protected the kingdom
properly, and having caused all the four orders to adhere to their
respective duties, a king becomes sanctified and finally sports in
heaven. He is the best of kings whose conduct, even after his death, is
applauded by the inhabitants of city and country and by his counsellors
and friends."



SECTION XXVI

Vaisampayana said, "In this connection, the high-souled Yudhishthira said
unto Arjuna these words fraught with reason. 'Thou thinkest, O Partha,
that there is nothing superior to wealth, and that the poor man can
neither have heaven, nor happiness, nor the acquisition of his wishes.
This, however, is not true. Many persons are seen that have been crowned
with success through sacrifice in the shape of Vedic study. Many sages
are seen by devotion to penances to have acquired eternal regions of
bliss. They, O Dhananjaya, who always observe the practices of the Rishis
by betaking themselves to Brahmacharya and who become acquainted with all
duties, are regarded by the gods as Brahmanas. O Dhananjaya, thou
shouldst always regard those Rishis that are devoted to the study of the
Vedas and those that are devoted to the pursuit of true knowledge as
persons that are truly virtuous. O son of Pandu, all our acts depend upon
those that are devoted to the acquisition of true knowledge. [76] We know
this to be the opinion of the Vaikhanasas, O puissant one! The Ajas, the
Prishnis, the Sikatas, O Bharata, the Arunas, and the Kitavas, have all
gone to heaven through the merit of Vedic study. By performing those
acts, O Dhananjaya, that are indicated in the Vedas, viz., battle, study
of the Vedas, sacrifices, the restraint of passion that is so difficult,
one goes to heaven by the southern path of the Sun (Dakshinayana). I
have, before this, told thee that those very regions belong to persons
that are observant of (Vedic) acts. Thou shalt see, however, that the
northern path (Uttarayana) is travelled by those that are devoted to Yoga
penances. Those eternal and bright regions to which that path leads
belong to men of Yoga. Of these two, the northern path is much applauded
by those conversant with the Puranas. Thou shouldst know that one
acquires heaven through contentment. From contentment springs great
happiness. There is nothing higher than contentment. Unto the Yogin who
has controlled wrath and joy, contentment is his high praise and success.
In this connection is cited the discourse by Yayati of old. Listening to
that discourse one may succeed in withdrawing all his desires like a
tortoise drawing in all his limbs. When one cherishes no fear of
anything, when one is not feared by anything, when one cherishes no
desire, when one bears no hate, then is one said to have attained to the
state of Brahma. When one does not bear sinfully towards any creature, in
act, thought, or word, one is then said to have attained to Brahma. When
one has controlled his pride and folly, and withdrawn himself from all
attachments, it is then that that pious man of irradiated soul becomes
fit for attaining to that salvation which consists in the annihilation of
separate existence. Listen now to me with concentrated attention, O son
of Pritha, as I say it unto thee. Some desire virtue; some, good conduct;
and some wealth. One may desire wealth ( as a means for the acquisition
of virtue). The abandonment, however, of such desire would be better for
him. [77] There are many faults attached to wealth and consequently to
those religious acts that are performed with wealth. We have seen it with
our own eyes. It behoveth thee also to see this. He that desires wealth
finds it very difficult to abandon that which should by every means be
abandoned. Good deeds are very rare in those that amass riches. It is
said that wealth can never be acquired without injuring others, and that,
when earned, it brings numerous troubles. A person of narrow heart,
setting at naught the fear of repentance, commits acts of aggression
towards others, tempted by even a little wealth, unconscious all the
while of the sin of Brahmanicide that he incurs by his acts. Obtaining
wealth which is so difficult of acquisition, one burns with grief if one
has to give a portion of it to one's servants,--with grief, that is,
which is equal to what one would feet if one is actually robbed by
depredators. If, on the other hand, one does not part with one's wealth,
obloquy becomes one's share. One, however, that has no wealth, never
becomes the subject of censure. Withdrawn from all attachments, such a
person can become happy in all respects by supporting life upon what
little he may obtain as alms. No one, however, can be happy by the
acquisition of wealth. In this connection certain verses relating to
sacrifices are recited by persons conversant with ancient scriptures.
Wealth was created by the Creator for the sake of sacrifices, and man was
created by him for protecting that wealth and performing sacrifices. For
this, all wealth should be applied to sacrifices. It is not proper that
it should be spent for the gratification of desire of enjoyment. The
Creator then confers wealth upon mortals for the sake of sacrifices. Know
this, O son of Kunti, thou that art the foremost of all wealthy persons!
It is for this that the wise think that wealth, without doubt, is
nobody's on earth. One should perform sacrifices with it and give it away
with a trustful heart. One should spend (in gift) what one has acquired,
and not waste or spend it in gratifying one's desire of enjoyment. What
use is there in amassing wealth when such proper objects exist in which
to spend it? Those persons of little understanding that give away
(wealth) unto men that have swerved from the duties of their order, have
to subsist hereafter for a hundred years on ordure and dirt. That men
give unto the undeserving and refrain from giving unto the deserving is
due to inability to discriminate between the deserving and the
undeserving. For this reason the practice of even the virtue of charity
is difficult. These are the two faults connected with wealth even when
acquired, viz., gift to an undeserving person and abstaining from giving
unto him that is deserving.'"



SECTION XXVII

"Yudhishthira said, 'In consequence of the fall Abhimanyu of tender
years, of the sons of Draupadi, of Dhrishtadyumna, of Virata, of king
Drupada, of Vasusena conversant with every duty, of the royal
Dhrishtaketu, and of diverse other kings hailing from diverse regions, in
battle, grief does not forsake my wretched self that am a slayer of
kinsmen. Indeed, I am inordinately covetous of kingdom and am an
exterminator of my own race. He upon whose breast and limbs I used to
roll in sport, alas, that Ganga's son has been slain by me in battle
through lust of sovereignty. When I beheld that lion among men, viz., our
grandsire, assailed by Sikhandin and trembling and reeling in consequence
of Partha's shafts that resembled thunder-bolts in energy, when I beheld
his tall form pierced all over with blazing arrows and himself become
weak like an aged lion, my heart was deeply pained. When I beheld that
afflictor of hostile cars reel like a mountain summit and fall down
strengthless on the terrace of his own vehicle with his face turned
towards the east, my senses were stupefied. That scion of Kuru's race who
with bow and shaft in hand had contended in fierce battle for many days
with Rama himself of Bhrigu's line on the field sanctified by Kuru, that
son of Ganga, that hero, who, at Baranasi, for the sake of brides, had,
on a single car, challenged to battle the assembled Kshatriyas of the
world, he who had burnt by the energy of his weapons that irresistible
and foremost of kings, viz., Ugrayudha, alas, that hero has been caused
by me to be slain in battle. Knowing full well that Sikhandin the prince
of Panchala was his destroyer, that hero still refrained from slaying the
prince with his shafts. Alas, such a magnanimous warrior was slain by
Arjuna. O best of sages, at that moment when I beheld the grandsire
stretched on the earth and covered with blood, a violent fever afflicted
my heart. He who had protected and reared us when we were children, alas,
he was caused to be slain by my sinful self that am covetous of kingdom,
that am a slayer of reverend seniors, and a perfect fool, for the sake of
sovereignty that would last but a few days. Our preceptor, the great
archer Drona, adored by all the kings, was approached by me and addressed
falsely in respect of his son. The memory of that act of mine is burning
all my limbs. The preceptor said unto me, 'Tell me truly, O king, whether
my son liveth still. Expecting truth from me, the Brahmana asked me of
all others. By silently uttering the word elephant, I behaved falsely
towards him. Sinful that I am exceedingly covetous of kingdom, and a
slayer of my reverend seniors, I behaved even thus towards my preceptor
in battle, throwing off the garb of truth (which I was believed to wear),
for I said unto him that Aswatthaman had been killed when, in fact, an
elephant of that name had been slain. To what regions shall I go
(thereafter), having perpetrated such infamous deeds? I caused also my
eldest brother Karna to be slain, that terrible warrior who never
retreated from battle. Who is there more sinful than I? Through
covetousness I caused Abhimanyu of tender years, that hero who resembled
a lion born in the hills, to penetrate into the array that was protected
by Drona himself. I am like one guilty of infanticide. Sinful as I am, I
have not since then, been able to look Arjuna or the lotus-eyed Krishna
in the face. I grieve also few Draupadi who is bereft of her five sons
like the Earth bereft of her five mountains. I am a great offender, a
great sinner, and a destroyer of the earth! Without rising from this seat
that I now occupy, I will weaken my body (by starvation) and meet with
death. Know me who am the slayer of my preceptor as one that has sat down
here in the observance of the Praya vow. An exterminator of my race, I
must do so in order that I may not he reborn in any of other orders of
beings! [78] I shall forgo all food and drink, and without moving from
this place, O great ascetic, shall dry up my life-breaths that are so
dear. I pray you with humility, grant me permission in this and go
whithersoever you please. Let every one grant me permission. I shall cast
off this body of mine.'

Vaisampayana continued, "Restraining Pritha's son who, stupefied by
sorrow on account of his kinsmen, uttered such words, Vyasa, that best of
ascetics, spoke as follows, first telling him, 'This can not be!'

"Vyasa said, 'It behoveth thee not, O monarch, to indulge in such
poignant grief. I shall repeat what I have once said. All this is
Destiny, O puissant one! Without doubt, all creatures that are born
display at first a union (of diverse materials and forces). Dissolution.
however, overtakes them at the end. Like bubbles in the water they rise
and disappear. All things massed together are sure to crumble away and
all things that rise must fall down. Union ends in dissolution and life
ends in death. Idleness, though temporarily agreeable, ends in misery,
and labour with skill, though temporarily painful, ends in happiness.
Affluence, Prosperity, Modesty, Contentment, and Fame dwell in labour and
skill but not in idleness. Friends are not competent to bestow happiness,
nor foes competent to inflict misery. Similarly wisdom does not bring
wealth nor does wealth bring happiness. Since, O son of Kunti, thou hast
been created by the Maker to engage thyself in Work. Success springs from
Work. Thou art not fit, O king, to avoid Work.'"



SECTION XXVIII

Vaisampayana said, "Vyasa then dispelled the grief of the eldest son of
Pandu., who, burning with sorrow on account of the slaughter of his
kinsmen, had resolved to make an end of himself."

Vyasa said, 'In this connection is cited the old story, O tiger among
men, that is known by the name of Asma's discourse. Listen to it, O
Yudhishthira! Janaka the ruler of the Videhas, O king, filled with sorrow
and grief, questioned a wise Brahmana of the name of Asma for the
resolution of his doubts.'

"Janaka said, 'How should a man desirous of his own good behave upon
occasions of the accession and the destruction of both kinsmen and
wealth?'

"Asma said, 'Immediately after the formation of a man's body, joys and
griefs attach themselves to it. Although there is a possibility of either
of the two overtaking the person, yet whichever actually overtakes him
quickly robs him of his reason like the wind driving away gathering
clouds. (In times of prosperity) one thinks in this strain, viz., 'I am
of high birth! I can do whatever I like!--I am not an ordinary man!' His
mind becomes soaked with such triple vanity. Addicted to all earthly
enjoyments, he begins to waste the wealth hoarded by his ancestors.
Impoverished in course of time, he regards the appropriation of what
belongs to others as even laudable. Like a hunter piercing a deer with
his shafts, the king then punishes that wicked wight that robber of other
people's possessions, that transgressor of law and rule. Without
attaining to a hundred years (the usual period of human life), such men
scarcely live beyond twenty or thirty years. Carefully observing the
behaviour of all creatures, a king should, by the exercise of his
intelligence, apply remedies for alleviating the great sorrows of his
subjects. The causes of all mental sorrow are two, viz., delusion of the
mind and the accession of distress. No third cause exists. All these
diverse kinds of woe as also those arising from attachment to earthly
enjoyments, that overtake man, are even such. [79] Decrepitude and Death,
like a pair of wolves, devour all creatures, strong or weak, short or
tall. No man can escape decrepitude and death, not even the subjugator of
the whole earth girt by the sea. Be it happiness or be it sorrow that
comes upon creatures., it should be enjoyed or borne without elation or
depression. There is no method of escape from them. The evils of life, O
king, overtake one in early or middle or old age. They can never he
avoided, while those (sources of bliss) that are coveted never come. [80]
The absence, of what is agreeable, the presence of what is disagreeable,
good and evil, bliss and woe, follow Destiny. Similarly, the birth of
creatures and their death, and the accessions of gain and loss, are all
pre-ordained. Even as scent, colour, taste, and touch spring naturally,
happiness and misery arise from what has been pre-ordained. Seats and
beds and vehicles, prosperity and drink and food, ever approach leaving
creatures according to Time's course. [81] Physicians even get ill. The
strong become weak. They that are in the enjoyment of prosperity lose all
and become indigent. The course of Time is very wonderful. High birth,
health, beauty, prosperity, and objects of enjoyment, are all won through
Destiny. The indigent, although they may not desire it, have many
children. The affluent again are seen to be childless. Wonderful is the
course of Destiny. The evils caused by disease, fire, water, weapons,
hunger, poison, fever, and death, and falls from high places, overtake a
man according to the Destiny under which he is born. It is seen in this
world that somebody without sinning, suffers diverse ills, while another,
having sinned, is not borne down by the weight of calamity. It is seen
that somebody in the enjoyment of wealth perishes in youth; while some
one that is poor drags on his existence, borne down by decrepitude, for a
hundred years. One borne in an ignoble race may have a very long life,
while one sprung from a noble line perishes soon like an insect. In this
world, it is very common that persons in affluent circumstances have no
appetite, while they that are indigent can digest chips of wood. Impelled
by destiny, whatever sins the man of wicked soul, discontented with his
condition, commits, saying, 'I am the doer,' he regards to be all for his
good. Hunting, dice, women, wine, brawls, these are censured by the wise.
Many persons, however, possessed of even extensive knowledge of the
scriptures are seen to be addicted to them. Objects, whether coveted or
otherwise, come upon creatures in consequence of Time's course. No other
cause can be traced. Air, space, fire, moon, sun, day, night, the
luminous bodies (in the firmament), rivers, and mountains,--who makes
them and who supports them? Cold, and heat, and rain, come one after
another in consequence of Time's course. It is even so, O bull among men,
with the happiness and the misery of mankind. Neither medicines, nor
incantations, can rescue the man assailed by decrepitude or overtaken by
death. As two logs of wood floating on the great ocean, come together and
are again (when the time comes) separated, even so creatures come
together and are again (when the time comes) separated. Time acts equally
towards those men that (are in affluent circumstances and that) enjoy the
pleasures of song and dance in the company of women and those helpless
men that live upon the food that others supply. In this world a thousand
kinds of relationship are contracted, such as mother and father and son
and wife. In reality, however, whose are they and whose are we? No one
can become anyone's own, nor can anyone become anybody else's own. Our
union herewith wives and kinsfolk and well-wishers is like that of
travellers at a road-side inn. Where am I? Where shall go? Who am I? How
come I here! What for and whom I grieve? Reflecting on these questions
one obtains tranquillity. Life and its environments are constantly
revolving like a wheel, and the companionship of those that are dear is
transitory. The union with brother, mother, father, and friend is like
that of travellers in an inn. Men of knowledge behold, as if with
corporeal eyes, the next world that is unseen. Without disregarding the
scriptures, one desirous of knowledge should have faith. One possessed of
knowledge should perform the rites laid down in respect of the Pitris and
the gods, practise all religious duties, perform sacrifices, judiciously
pursue virtue, profit, and pleasure. Alas, no one understands that the
world is sinking on the ocean of Time that is so very deep and that is
infested with those huge crocodiles called decrepitude and death. Many
physicians may be seen afflicted with all the members of their families,
although they have carefully studied the science of Medicine. [82] Taking
bitters and diverse kinds of oily drugs, these succeed not in escaping
death, like ocean in transcending its continents. Men well-versed in
chemistry, notwithstanding chemical compounds applied judiciously, are
seen to be broken down by decrepitude like trees broken down by
elephants. Similarly, persons possessed of ascetic merit, devoted to
study of the Vedas, practising charity, and frequently performing
sacrifices, succeed not in escaping decrepitude and death. As regards all
creatures that have taken birth, neither years, nor months, nor
fortnights, nor days, nor nights, that have once passed, do ever return.
Man, whose existence is so transitory, is forced, in course of Time,
whether he will or not, to come upon this inevitable and broad path that
has to be trodden by every creature. [83] Whether the body springs from
the creature or the creature springs from the body, one's union however,
with wives and other friends is like that of travellers in an inn. [84]
one cannot obtain a lasting companionship with anyone. One cannot obtain
such companionship with one's own body. How then it can be had with
anyone else? Where, O king, is thy sire today and where thy grandsire?
Thou beholdst them not today and they do not behold thee. O sinless one!
No person can see either heaven or hell. The scriptures, however, are the
eyes of the virtuous. O king, frame thy conduct according to the
scriptures. What pure heart, one should practise first the vow of
Brahmacharya and then beget children and then perform sacrifices, for
paying off the debt one owes to the Pitris, the gods, and men. Performing
sacrifices and engaged in procreating (children), after having first
observed the vow of Brahmacharya, one who bath wisdom for his eyes,
casting off all anxiety of heart, should pay court to heaven, this world,
and his own soul. [85] That king bent upon the practice of virtue who
strives judiciously for acquiring Heaven and Earth and who takes of
earthly goods just what is ordained (as the king's share) in the
scriptures, wins a reputation that spread over all the worlds and among
all creatures, mobile and immobile. The ruler of the Videhas, of clear
understanding, having heard these words full of reason, become freed from
grief, and taking Asma's leave proceeded towards his abode, O thou of
unfading glory, cast off thy grief and rise up. Thou art equal to Sakra
himself. Suffer thy soul to be gladdened. The earth has been won by thee
in the exercise of Kshatriya duties. Enjoy her, O son of Kunti, and do
not disregard my words.'"



SECTION XXIX

Vaisampayana said, "The foremost of kings, viz., Yudhishthira the son of
Dharma, still remaining speechless, Pandu's son Arjuna addressed Krishna
and spoke as follows:

"Arjuna said, 'This scorcher of foes, viz., Dharma's son, is burning with
grief on account of his (slaughtered) kinsfolk. Comfort him, O Madhava I
Once more, O Janardana, all of us have fallen into great danger. It
behoveth thee! O mighty-armed one, to dispel his grief.'"

Vaisampayana continued, "Thus addressed by the high-souled Arjuna, the
lotus-eyed Govinda of unfading glory turned his face towards the king.
Kesava could not by any means be disregarded by Yudhishthira. From the
earliest years Govinda was dearer to Yudhishthira than Arjuna himself.
Taking up the king's hand adorned with sandal-paste and looking like a
column of marble, the mighty-armed Saurin began to speak, gladdening (the
hearts of all who listened to him). His face, adorned with teeth and eyes
that were very beautiful, shone brightly like a full-blown lotus at
sunrise.

"Vasudeva said, "Do not, O tiger among men, indulge in such grief that
emaciates thy body. They who have been slain in this battle will on no
account be got back. Those Kshatriyas, O king, that have fallen in this
great battle, are even, like objects that one acquires in one's dreams
and that vanish when one awakes. All of them were heroes and ornaments of
battle. They were vanquished while rushing with faces towards their foes.
No one amongst them was slain with wounds on the back or while flying
away. All of them, having contended with heroes in great battle and
having cast off their life-breaths then, have, sanctified by weapons,
proceeded to heaven. It behoveth thee not to grieve for them. Devoted to
the duties of Kshatriyas, possessed of courage, perfectly conversant with
the Vedas and their branches, all of them have attained to that blissful
end which is obtainable by heroes. It behoveth thee not to grieve for
them after hearing of those high-souled lords of the earth, of ancient
days, that departed from this world. In this connection is cited the old
discourse of Narada before Srinjaya when the latter was deeply afflicted
with grief on account of the death of his son. (Narada said),--Subject to
happiness and misery, myself, thyself and all creatures, O Srinjaya,
shall have to die. What cause then is there for sorrow. Listen to me as I
recite the great blessedness of (some) ancient king. Hear me with
concentrated attention. Thou shalt then, O king, cast off thy grief.
Listening to the story of those high-souled lords of the earth, abate thy
sorrow. O, hear me as I recite their stories to thee in detail. By
listening to the charming and delightful history of those kings of
ancient times, malignant stars may be propitiated and the period of one's
life be increased. We hear, O Srinjaya, that there was a king of the name
of Marutta who was the son of Avikshit. Even he fell a prey to death. The
gods with Indra and Varuna and Vrihaspati at their head came to
sacrifice, called Viswasrij, performed by that high-souled monarch. [86]
Challenging Sakra, the chief of the gods, that king vanquished him in
battle. The learned Vrihaspati, from desire of doing good unto Indra, had
refused to officiate at Marutta's sacrifice. Thereupon Samvarta, the
younger brother of Vrihaspati, acceded to the king's request. During the
rule of that king, O best of monarchs, the earth yielded crops without
being tilled and was adorned with diverse kinds of ornaments. In the
sacrifice of that king, the Viswedevas sat as courtiers, the Maruts acted
as distributors (of food and presents) and the high-souled Sadhyas were
also present. In that sacrifice of Marutta, the Maruts drank Soma. The
sacrificial presents the king made surpassed (in value) those ever made
by the gods, the Gandharvas, and men. When even that king, O Srinjaya,
who transcended thee in religious merit, knowledge, renunciation, and
affluence, and who was purer than thy son, felt a prey to death, do not
grieve for thy son. There was another king of the name of Suhotra the son
of Atithi. We hear, O Srinjaya, that even he fell a prey to death. During
his rule, Maghavat showered gold for one whole year upon his kingdom.
Obtaining that king for her lord, the earth became in reality (and not in
name only as before) Vasumati. [87] The rivers, during the sway of that
king, bore golden tortoises, crabs, alligators, sharks, and porpoises,
for the adorable Indra, O king, had showered these upon them. Beholding
those golden fishes and sharks and tortoises in hundreds and thousands,
Atithi's son became filled with wonder. Collecting that vast wealth of
gold that covered the earth, Suhotra performed a sacrifice at Kurujangala
and gave it away unto the Brahmanas, When that king, O Srinjaya, who
transcended thee in the four attributes of religious merit, knowledge,
renunciation, and affluence, and who was purer than thy son, felt a prey
to death, do not grieve for thy son (that is dead). Thy son never
performed a sacrifice and never made gifts. Knowing this, pacify thy mind
and do not give away to grief. [88] We hear also, O Srinjaya, that
Vrihadratha the king of the Angas, fell a prey to death. He gave away I
hundred thousand steeds. A hundred thousand maidens also, adorned with
golden ornaments, he gave away as presents in a sacrifice he performed. A
hundred thousand elephants also of the best breed, he gave away as
presents in another sacrifice performed by him. A hundred millions also
of bulls, adorned with golden chains, with thousands of kine accompanying
them, he gave away as sacrificial presents. While the king of Anga
performed his sacrifice by the hill called Vishnupada, Indra became
intoxicated with the Soma he drank, and the Brahmanas with the presents
they received. In the sacrifices, O monarch, numbering by hundreds, that
this king performed of old, the presents he made far surpassed those ever
made by the gods, the Gandharvas, and men. No other man was born, or will
ever be born, that gave or will give away so much wealth as was given
away by the king of the Angas in the seven sacrifices he performed, each
of which was characterised by the consecration of the Soma. [89] When, O
Srinjaya, this Vrihadratha even, who was thy superior in the four
attributes and who was purer than thy son, fell a prey to death, do not
grieve for thy son that is dead. We hear also, O Srinjaya, that Sivi, the
son of Usinara, fell a prey to death. That king swayed the whole earth as
one sways the leathern shield in his hand. Riding on a single car that
proved victorious in every battle, king Sivi caused the whole earth to
resound with the rattle of his wheels and subjugated all monarchs. [90]
Usinara's son Sivi gave away, in a sacrifice, all the kine and horses he
had, both domestic and wild. The Creator himself thought that no one
amongst the kings of the past or the future had or would have the ability
to bear the burthen, O Srinjaya, that Usinara's son Sivi, that foremost
of kings, that hero who was possessed of prowess equal to that of Indra
himself, bore. Do not, therefore, grieve or thy son who never performed
any sacrifice nor made any gift. Indeed, O Srinjaya, when Sivi, who was
far superior to thee in the four attributes and who was purer than thy
son, fell a prey to death, do not grieve for thy son that is dead. We
hear, O Srinjaya, that the high-souled Bharata also, the son of Dushmanta
and Sakuntala, who had a vast and well-filled treasury, fell a prey to
death. Devoting three hundred horses unto the gods on the banks of the
Yamuna, twenty on the banks of the Saraswati, and fourteen on the banks
of Ganga, that king of great energy, in days of old, performed (in this
order) a thousand Horse-sacrifices and a hundred Rajasuyas. No one
amongst the kings of the earth can imitate the great deeds of Bharata,
even as no man can, by the might of his arms, soar into the welkin.
Erecting numerous sacrificial altars, he gave away innumerable horses and
untold wealth unto the sage Kanwa. [91] When even he, O Srinjaya, who was
far superior to thee in the four attributes and who was purer than thy
son, fell a prey to death, do not grieve for thy son that is dead. We
hear, O Srinjaya, that Rama also, the son of Dasaratha, fell a prey to
death. He always cherished his subjects as if they were the sons of his
own loins. In his dominions there were no widows and none that was
helpless. Indeed, Rama in governing his kingdom always acted like his
father Dasaratha. The clouds, yielding showers season ably, caused the
crops to grow abundantly. During the period of his rule, food was always
abundant in his kingdom. No death occurred by drowning or by fire. As
long as Rama governed it, there was no fear in his kingdom of any
disease. Every man lived for a thousand years, and every man was blessed
with a thousand children. During the period of Rama's sway, all men were
whole and all men attained the fruition of their wishes. The very women
did not quarrel with one another, what need then be said of the men?
During his rule his subjects were always devoted to virtue. Contented,
crowned with fruition in respect of all the objects of their desire,
fearless, free, and wedded to the vow of truth, were all the people when
Rama governed the kingdom. The trees always bore flowers and fruit and
were subject to no accidents. Every cow yielded milk filling a drona to
the brim. Having dwelt, in the observance of severe penances, for four
and ten years in the woods, Rama performed ten Horse-sacrifices of great
splendour [92] and to them the freest access was given to all. Possessed
of youth, of a dark complexion, with red eyes, he looked like the leader
of an elephantine herd. With aims stretching down to his knees and of
handsome face, his shoulders were like those of a lion and the might of
his arms great. Ascending upon the throne of Ayodhya, he ruled for ten
thousand and ten hundred years. When, he O Srinjaya, who transcended thee
in the four principal attributes and who was purer than thy son, fell a
prey to death, do not grieve for thy son that is dead. We hear, O
Srinjaya, that king Bhagiratha also died. In one of the sacrifices of
that king, intoxicated with the Soma he had drunk, Indra, the adorable
chastiser of Paka and the chief of the gods, vanquished, by putting forth
the might of his arms, many thousands of Asuras. King Bhagiratha, in one
of the sacrifices he performed, gave away a million of maidens adorned
with ornaments of gold. Each of those maidens sat upon a car and unto
each car were attached four steeds. With each car were a hundred
elephants, all of the foremost breed and decked with chains of gold.
Behind each elephant were a thousand steeds, and behind each steed a
thousand kine, and behind each cow a thousand goats and sheep. (The
river-goddess) Ganga, named (from before) Bhagirathi, sat upon the lap of
this king dwelling near (her stream), and from this incident she came to
be called Urvasi. [93] The triple-coursed Ganga had agreed to be the
daughter of Bhagiratha of Ikshvaku's race, that monarch ever engaged in
the performance of sacrifices with presents in profusion unto the
Brahmanas. [94] When he, O Srinjaya, who transcended thee in respect of
the four principal attributes and who was purer than thy son, fell a prey
to death, do not grieve for thy son. We hear, O Srinjaya, that the
high-souled Dilipa also fell a prey to death. The Brahmanas love to
recite his innumerable deeds. In one of his great sacrifices that king,
with heart fully assenting, gave away the entire earth, abounding with
wealth, unto the Brahmanas. In each sacrifice performed by him, the chief
priest received as sacrificial fee a thousand elephants made of gold. In
one of his sacrifices, the stake (set up for slaughtering the victims)
was made of gold and looked exceedingly beautiful. Discharging the duties
assigned to them, the gods having Sakra for their chief, used to seek the
protection of that king. Upon that golden stake possessed of great
effulgence and decked with a ring, six thousand Gods and Gandharvas
danced in joy, and Viswavasu himself, in their midst played on his Vina
the seven notes according to the rules that regulate their combinations.
Such was the character of Viswavasu's music that every creature (whatever
he might be) thought that the great Gandharva was playing to him alone.
No other monarch could imitate this achievement of king Dilipa. The
elephants of that king, intoxicated and adorned with housings of gold,
used to lie down on the roads. [95] Those men proceeded to heaven that
succeeded in obtaining a sight even of the high-souled king Dilipa who
was ever truthful in speech and whose bow could bear a hundred foes equal
in energy to a hundred Anantas. [96] These three sounds never ceased in
Dilipa's abode, viz., the voice of Vedic recitations, the twang of bows,
and cries of Let it be given. When he, O Srinjaya, who transcended thee
in the four principal attributes and who was purer than thy son, fell a
prey to death, do not grieve for thy son that is dead. Yuvanaswa's son
Mandhatri also, O Sanjaya, we have heard, fell a prey to death. The
deities named Maruts extracted that child from his sire's stomach through
one of its sides. Sprung from a quantity of clarified butter that had
been sanctified by mantras (and that had by mistake been quaffed by his
sire instead of his sire's spouse) Mandhatri was born in the stomach of
the high-souled Yuvanaswa. Possessed of great prosperity, king Mandhatri
conquered the three worlds. Beholding that child of celestial beauty
lying on the lap of his sire, the God asked one another, 'From whom shall
this child obtain suck?' Then Indra approached him, saying, 'He shall
obtain stick even from me!' From this circumstance, the chief of the
deities came to call the child by the name of Mandhatri. [97] From the
nourishment of that high-souled child of Yuvanaswa, the finger of Indra,
placed in his mouth, began to yield a jet of milk. Sucking Indra's
finger, he grew up into a stout youth in a hundred days, In twelve days
he looked like one of twelve years. The whole earth in one day came under
the sway of that high-souled and virtuous and brave king who resembled
Indra himself for prowess in battle. He vanquished king Angada, Marutta,
Asita, Gaya, and Vrihadratha the king of the Angas. [98] When Yuvanaswa's
son fought in battle with Angada, the Gods thought that the firmament was
breaking with the twang of his how. The whole earth from where the Sun
rises to where he sets is said to be the field of Mandhatri. Having
performed Horse-sacrifices and a hundred Rajasuyas, he gave unto the
Brahmanas many Rohita fishes. Those fishes were each ten Yojanas in
length and one in breadth. Those that remained after gratifying the
Brahmanas were divided amongst themselves by the other classes. When he,
O Srinjaya, who transcended thee in respect of the four principal
attributes and who was purer than thy son, fell a prey to death, do not
grieve for thy son that is dead. We hear, O Sanjaya, that Yayati, the son
of Nahusha, also fell a prey to death. Having subjugated the whole world
with its seas, he journeyed through it, decking it with successive
sacrificial altars the intervals between which were measured by throws of
a heavy piece of wood. Indeed, he reached the very shores of the sea as
he proceeded performing great sacrifices (on those altars along his
way). [99] Having performed a thousand sacrifices and a hundred Vajapeyas,
he gratified the foremost of Brahmanas with three mountains of gold.
Having slain many Daityas and Danavas duly arrayed in battle, Nahusha's
son, Yayati, divided the whole earth (among his children). At last
discarding his other sons headed by Yadu and Drahyu, he installed (his
youngest son) Puru on his throne and then entered the woods accompanied
by his wife, When he, O Srinjaya, who far surpassed thee in the four
principal attributes and who was purer than thy son, fell a prey to
death, do not grieve for thy son that is dead. We hear, O Srinjaya, that
Amvarisha also, the son of Nabhaga, fell a prey to death. That protector
(of the world) and foremost of kings was regarded by his subjects as the
embodiment of virtue. That monarch, in one of his sacrifices, assigned to
the Brahmanas, for waiting upon them, a million of kings who had
themselves performed thousands of sacrifices each. Men of piety praised
Amvarisha, the son of Nabhaga, saying that such feats had never been
achieved before nor would their like be achieved in the future. [100]
Those hundreds upon hundreds and thousands upon thousands of kings (that
had at the command of Amvarisha waited at his sacrifices upon the
Brahmanas that came there) became (through Amvarisha's merits) crowned
with the fruits of the Horse-sacrifice, and followed their lord by the
Southern-path (to regions or brightness and bliss). When he, O Srinjaya,
who far surpassed thee in the four principal attributes and who was purer
than thy son, fell a prey to death, do not grieve for thy child that is
dead. We hear, O Srinjaya, that Sasavindu also, the son of Chitrasena,
felt a prey to death. That high-souled king had a hundred thousand wives,
and million of sorts. All of them used to wear golden armour and all of
them were excellent bowmen. Each of those princes married a hundred
princesses, and each princess brought a hundred elephants. With each of
those elephants were a hundred cars. With each car were a hundred steeds,
all of good breed and all decked with trappings of gold. With each steed
were a hundred kine, and with each cow were a hundred sheep and goats.
This countless wealth, O monarch, Sasavindu gave away, in a
Horse-sacrifice, unto the Brahmanas. When he, O Srinjaya, who far
surpassed thee in the four principal attributes and who was purer than
thy son, fell a prey to death, do not grieve for thy child that is dead.
We hear, O Srinjaya, that Gaya also, the son of Amurtarayas, fell a prey
to death. For a hundred years, that king subsisted upon the remains of
sacrificial food. (Pleased with such devotion) Agni desired to give him
boons. The boons solicited by Gaya were, 'Let my wealth be inexhaustible
even if I give ceaselessly. Let my regard for virtue exist for ever. Let
my heart ever take pleasure in Truth, through thy grace, O cater of
sacrificial libations.' It hath been heard by us that king Gaya obtained
all those wishes from Agni. On days of the new moon, on those of the full
moon, and on every fourth month, for a thousand years, Gaya repeatedly
performed the Horse-sacrifice. Rising (at the completion of every
sacrifice) he gave away a hundred thousand kine and hundreds of mules
(unto the Brahmanas) during this period. That bull among men gratified
the gods with Soma, the Brahmanas with wealth, the Pitris with Swadha,
and the women with the accomplishment of all their wishes. In his great
Horse-sacrifice, king Gaya caused a golden ground to be made, measuring a
hundred cubits in length and fifty in breadth, and gave it away as the
sacrificial fee. That foremost of men, viz., Gaya, the son of
Amurtarayas, gave away as many kine as there are sand grains, O king, in
the river Ganga. When he, O Srinjaya, who far surpassed thee in the four
principal attributes and who was purer than thy son, fell a prey to
death, do not grieve for thy son that is dead. We hear, O Srinjaya, that
Sankriti's son Rantideva also fell a prey to death. Having undergone the
austerest of penances and adored him with great reverence, he obtained
these boons from Sakra, having solicited them, saying 'Let us have
abundant food and numerous guests. Let not my faith sustain any
diminution, and let us not have to ask anything of any person.' The
animals, both domestic and wild, slaughtered in his sacrifice, used to
come to him, viz., the high-souled Rantideva of rigid vows and great
fame, of their own accord. The secretions that flowed from the skins of
the animals (slaughtered in his sacrifices), produced a mighty and
celebrated river which to this day is known by the name of Charmanwati.
King Rantideva used to make gifts unto the Brahmanas in an extensive
enclosure. When the king said, 'Unto thee I give a hundred nishkas! Unto
thee I give a hundred,' the Brahmanas (without accepting what was
offered) made a noise (expressive of refusal). When, however, the king
would say, 'I give a thousand nishkas,' the gifts were all accepted. All
the vessels and plates, in Rantideva's palace, for holding food and other
articles, all the jugs and pots, the pans and plates and cups, were of
gold. On those nights during which the guests used to live in Rantideva's
abode, twenty thousand and one hundred kine had to be slaughtered. Yet
even on such occasions, the cooks, decked in ear-rings, used to proclaim
(amongst those that sat down to supper): 'There is abundant soup, take as
much as ye wish; but of flesh we have not as much today as on former
occasions.' When he, O Srinjaya, who far surpassed thee in the four
principal attributes and who was purer than thy son, fell a prey to
death, do not grieve for thy son that is dead. We hear, O Srinjaya, that
the high-souled Sagara also fell a prey to death. He was of Ikshvaku's
race, a tiger among men, and of superhuman prowess. Sixty thousand sons
used to walk behind him, like myriads upon myriads of stars waiting upon
the Moon in the cloudless firmament of autumn. His sway extended over the
whole of this earth. [101] He gratified the gods by performing a thousand
Horse-sacrifices. He gave away unto deserving Brahmanas palatial mansions
with columns of gold and (other parts) made entirely of that precious
metal, containing costly beds and bevies of beautiful ladies with eyes
resembling petals of the lotus, and diverse other kinds of valuable
objects. At his command, the Brahmanas divided those gifts among
themselves. Through anger that king caused the earth to be excavated
whereupon she came to have the ocean on her bosom, and for this, the
ocean has come to be called Sagara after his name. When he, O Srinjaya,
who far surpassed thee in the four principal attributes and who was purer
than thy son, fell a prey to death, do not grieve for thy son that is
dead. We hear, O Srinjaya, that king Prithu also, the son of Vena, fell a
prey to death. The great Rishis, assembling together in the great forest,
installed him in the sovereignty of the earth. And because it was thought
that he would advance all mankind, he was, for that reason, called Prithu
(the advancer). And because also he protected people from injuries
(Kshata), he was, for that reason, called a Kshatriya (protector from
injuries). Beholding Prithu the son of Vena, all the creatures of the
earth exclaimed, 'We have been lovingly attached to him.' From this
circumstance of the loving attachment (to him of all creatures), he came
to be called a Raja (one that can inspire attachment). The earth, during
his sway, yielded crops without being tilled, every leaf that the trees
had bore honey; and every cow yielded a jugful of milk. All men were hale
and all their wishes used to be crowned with fruition. They had no fear
of any kind. They used to live, as they pleased, in fields or in
(sheltered) houses. When Prithu desired to go over the sea, the waters
became solidified. The rivers also never swelled up when he had to cross
them but remained perfectly calm. The standard on his car moved freely
everywhere (without being obstructed by any impediment). King Prithu, in
one of his grand Horse-sacrifices, gave away unto the Brahman as one and
twenty mountains of gold, each measuring three nalwas. [102] When he, O
Srinjaya, who far surpassed thee in the four principal attributes and who
was purer than thy son, fell a prey to death, do not grieve for thy son
that is dead. Upon what, O Srinjaya, dost thou reflect in silence? It
seems, O king, that thou hearest not these words of mine. If thou hast
not heard them, then this discourse of mine has been a fruitless
rhapsody, like medicine or diet, to a person on the point of death.'

"Srinjaya said, 'I am attending, O Narada, to this discourse of thine, of
excellent import and perfumed like a garland of flowers,--this discourse
upon the conduct of high-souled royal sages of meritorious deeds and
great fame, that can certainly dispel grief. Thy discourse, O great sage,
has not been a fruitless rhapsody. I have been freed from grief at thy
very sight. Like one never satiated with drinking nectar, I am not
satiated with thy words. O thou of true sight, if thou, O lord, be
inclined to show thy grace towards this person burning on account of the
death of his son, then that son, through that grace of thine, is sure to
be revived and to mingle once more with me (in this life).

"Narada said, 'I will give back to thee that son of thine, named
Suvarnashthivin, whom Parvata gave thee and who has been bereft of life.
Of the splendour of gold, that child shall have a thousand years.'"



SECTION XXX

"Yudhishthira said, 'How did the son of Srinjaya become
Suvarnashthivin? [103] Why also did Parvata give Srinjaya that child? And
why did he die? When the lives of all men in those days extended for a
thousand years, why did Srinjaya's son die in infancy? Or, was he in name
only Suvarnashthivin? How also did he come to be so? I desire to know all
this.'

"Krishna said, "I will recite to thee, O king, the facts as they
happened. There are two Rishis, the foremost ones in the world, named
Narada and Parvata. Narada is the maternal uncle and Parvata is his
sister's son. With cheerful hearts, the uncle Narada and the nephew
Parvata had, in days of old, O king, left heaven for a pleasant ramble on
earth for tasting clarified butter and rice. Both of them, possessed of
great ascetic merit, wandered over the earth, subsisting on food taken by
human beings. Filled with joy and entertaining great affection for each
other, they entered into a compact that, whatever wish, good or bad,
would be entertained by one should be disclosed to the other, but on the
event of one of them acting otherwise, he should be subject to the
other's curse. Agreeing to that understanding, those two great Rishis,
adored of all the worlds, repaired to king Srinjaya, the son of Sitya and
said unto him, 'We two, for thy good, shall dwell with thee for a few
days. O lord of earth, do thou attend to all our wants duly.' The king,
saying, So be it, set himself to attend upon them hospitably. After a
while, one day, the king filled with joy, introduced to those illustrious
ascetics his daughter of the fairest complexion, saying, 'This my
daughter will wait upon you both. Bright as the filaments of the lotus,
she is beautiful and of faultless limbs, accomplished and of sweet
manners, and is called Sukumari by name.' 'Very well,' said the Rishis in
reply, upon which the king directed his daughter, telling her, 'O child,
attend upon these two Brahmanas as thou wouldst upon the gods or thy
sire.' The virtuous princess, saying, 'So be it' began to attend upon
them in obedience to her father's behest. Her dutiful services and her
unrivalled beauty very soon inspired Narada with a tender flame towards
her. That tender sentiment began to grow in the heart of the illustrious
saint like the moon gradually waxing on the accession of the lighted
fortnight. The virtuous Narada, however, overwhelmed by shame, could not
disclose that burning attachment to his sister's son, the high-souled
Parvata. By his ascetic power, as also by signs, Parvata understood all.
Inflamed with rage, the latter thereupon resolved to curse the
love-afflicted Narada. And he said, 'Having of thy own accord made a
compact with me that, whatever wish, good or bad, would be cherished by
either of us should be disclosed to the other, thou hast violated it.
These were thy own words. O Brahmana! It is for this that I shall curse
thee. Thou didst not tell me before that thy heart has been pierced by
the charms of the maiden Sukumari! It is for this that I shall curse
thee. Thou art a Brahmacharin. Thou art my preceptor. Thou art an ascetic
and a Brahmana. Yet hast thou broken the compact thou hadst made with me.
Fitted with rage I shall, for this, curse even thee. Listen to me. This
Sukumari shall, without doubt, become thy wife. From the time of thy
marriage, however, O puissant one, both she and all men shall behold thee
an ape, for thy true features having disappeared, an ape shalt thou
appear unto all.' Hearing these words of his, the uncle Narada, filled
with wrath, cursed his nephew Parvata in return, saying, 'Although thou
hast ascetic merit and Brahmacharya and truth and self-restraint, and
although thou art ever devoted to virtue, thou shalt not yet succeed in
proceeding to heaven.' Filled with rage and desire of vengeance, they
thus cursed and flamed against each other like a couple of infuriated
elephants. From that time the high-souled Parvata began to wander over
the earth, respected as he deserved, O Bharata, for his own energy.
Narada then, that foremost of Brahmanas, obtained according to due rites
the hand of Srinjaya's daughter, the faultless Sukumari. The princess,
however, beheld Narada exactly as the curse had said. Indeed, just after
the last of the wedding mantras had been recited, Sukumari beheld the
celestial Rishi to have a face like that of an ape. She, however, did not
on that account, disregard her lord. On the other hand, she dedicated her
love to him. Indeed, the princess, chaste as she was, devoted herself
entirely to her lord and did not in her heart even desire any one else
among the gods, Munis, and Yakshas for a husband. One day, as the
illustrious Parvata, in course of his wanderings, entered a solitary
forest, he beheld Narada there. Saluting him, Parvata said, 'Show thy
grace unto me by permitting me, O puissant one, to co to heaven.' Seeing
the cheerless Parvata kneeling before him with joined hands, Narada,
himself mere cheerless, said unto him, 'Thou hadst cursed me first,
saying, 'Be thou an ape!' After thou hadst said so unto me, I cursed thee
from anger, saying, 'From this day thou shalt not dwell in heaven!' It
was not well of thee, since thou art like a son unto me.' The two saints
then freed each other from their mutual curses. Beholding her husband
possessed of celestial form and blazing with beauty, Sukumari fled from
him, taking him to be somebody other than her lord. Seeing the beautiful
princess flying away from her lord, Parvata addressed her, saying, 'This
one is even thy husband. Do not entertain any scruple. This one is the
illustrious and puissant Rishi Narada, that foremost of virtuous persons.
He is thy lord, of one soul with thee. Do not have any doubt.' Assured in
diverse ways by the high Parvata and formed also of the curse on her
lord, the princess regained her equanimity. Then Parvata proceeded to
heaven and Narada to his home."

"Vasudeva continued, 'The illustrious Rishi Narada, who was himself an
actor in this matter, is here. O best of men, asked by thee, he will tell
thee everything that happened.'"



SECTION XXXI

Vaisampayana said, "The royal son of Pandu then addressed Narada, saying,
'O holy one, I desire to hear of the birth of the child whose excreta
were gold.' Thus addressed by king Yudhishthira the just, the sage Narada
began to narrate to him all that had occurred in connection with that
child of golden excreta.

"Narada said, 'It is even so, O thou of mighty arms, as Kesava here hath
said. Asked by thee I shall now recite the portion that remains of this
story. Myself, and my sister's son, the great ascetic Parvata, came (on
one occasion) unto Srinjaya that foremost of all victorious kings, for
dwelling with him. Honoured by him with due rites, and with every wish of
ours gratified, we took up our residence in his abode. After the season
of rains had gone, and when the time came for our own departure, Parvata
said unto me those words of grave import suitable to the hour: 'We have,
O Brahmana, dwelt in the abode of this king for some time, highly
honoured by him. Think of what return we should make.' I then, O monarch,
addressed Parvata of blessed aspect, saying, 'O nephew, this becomes
thee, and, O thou of great power, all this depends upon thyself. Through
thy boons let the king be made happy and let him obtain his wishes. Or,
if thou choosest, let him be crowned with success through the ascetic
merits of both of us.' After this, Parvata having called king Srinjaya,
that foremost of victorious persons, said unto him these words O bull of
Kuru's race, 'We have been exceedingly gratified, O king, with thy
hospitable attentions given to us with every sincerity. With our
permission, O foremost of men, think of the boon thou shouldst solicit.
Let the boon, however, be such that it may not imply enmity to the gods
or destruction to men! Accept then, O king, a boon, for thou deservest
one as we think.' Hearing these words, Srinjaya replied, 'If ye have been
gratified with me, my object then has been gained, for that of itself has
been my greatest gain and that is regarded by me as the fruition of all
my desire.' Unto Srinjaya who said so, Parvata again said, 'Solicit, O
king, the fruition of that wish which thou art cherishing in thy heart,
for a long time.' Srinjaya answered, 'I desire a son that shall be heroic
and possessed of great energy, firm in his vows and of long life, highly
blessed and possessed of splendour equal to that of the Chief himself of
the deities.' At this, Parvata said, 'This thy desire shall be fulfilled.
Thy child, however, shall not be long-lived, for thy wish for such a son
is even for prevailing over the Chief of the gods. Thy son shall be known
by the name of Suvarnashthivin. He shall be possessed of splendour like
that of the Chief of the gods but take care to protect him always from
that deity.' Hearing these words of the high-souled Parvata, Srinjaya
began to beseech that saint for ordaining otherwise, saying, 'Let my son
be long-lived, O Muni, through thy ascetic merit.' Parvata, however, said
nothing, through partiality for Indra. Beholding the king very cheerless,
I said unto him, 'Think of me, O king, (in thy distress), and I shall
promise to come when thought of by thee. Do not grieve, O lord of earth!
I will give thee back thy beloved child, even if he be dead, in his
living form.' Having said so unto that monarch, both of us left his
presence for coming to where we wished, and Srinjaya returned to his
abode as he pleased. After some time had elapsed, the royal sage Srinjaya
had born unto him a son of great prowess and blazing forth with energy.
The child grew up like a large lotus in a lake, and became
Suvarnashthivin in reality as in name. This extraordinary fact, O best of
the Kurus, soon became widely known over the world. The Chief of the gods
also came to know it as the result of Parvata's boon. Fearing humiliation
(at the hands of the child when he would grow up), the slayer of Vala and
Vritra began to watch for the laches of the prince. He commanded his
celestial weapon Thunder, standing before him in embodied shape, saying,
'Go, O puissant one, and assuming the form of a tiger slay this prince.
When grown up, this child of Srinjaya may, by his achievements, humiliate
me, O Thunder, as Parvata said.' Thus addressed by Sakra, the celestial
weapon Thunder, that subjugator of hostile towns, began from that day to
continually watch for the laches of the prince. Srinjaya, meanwhile,
having obtained that child whose splendour resembled that of Indra
himself, became filled with joy. The king, accompanied by his wives, and
the other ladies of his household, took up his residence in the midst of
a forest. One day, on the shores of the Bhagirathi, the boy, accompanied
by his nurse, ran hither and thither in play. Though only five years of
age, his prowess, even then, resembled that of a mighty elephant. While
thus employed, the child met a powerful tiger that came upon him
suddenly. The infant prince trembled violently as he was being crushed by
the tiger and soon fell down lifeless on the earth. At this sight the
nurse uttered loud cries of grief. Having slain the prince, the tiger,
through Indra's powers of delusion, vanished there and then. Hearing the
voice of the crying nurse, the king, in great anxiety, ran to the spot.
He beheld his son there, his blood quaffed off, and lying lifeless on the
ground like the moon dropped from the firmament. Taking up on his lap the
boy covered with blood, the king, with heart stricken by grief, began to
lament piteously. The royal ladies then, afflicted with grief and crying,
quickly ran to the spot where king Srinjaya was. In that situation the
king thought of me with concentrated attention. Knowing that the king was
thinking of me I appeared before him. Stricken with grief as the king
was, I recited to him all those stories, O monarch, that hero of Yadu's
race has already recited to thee. I brought Srinjaya's child back to
life, with Indra's permission. That which is ordained must occur. It is
impossible that it should be otherwise. After this, prince
Suvarnashthivin of great fame and energy began to delight the hearts of
his parents. Of great prowess, he ascended the throne of his father after
the latter had repaired to heaven, and ruled for a period of one thousand
and one hundred years. He worshipped the gods in many great sacrifices
characterised by profuse presents. Possessed of great splendour, he
gratified the gods and the Pitris. Having procreated many sons, all of
whom by their issues multiplied the race, he went the way of all nature,
O king, after many years. Do thou, O foremost of kings dispel this grief
born in thy heart, even as Kesava has counselled thee, as also Vyasa of
austere penances. Rise up, O king, and bear the burthen of this thy
ancestral kingdom, and perform high and great sacrifices so that thou
mayst obtain (hereafter) whatever regions may be desired by thee!'"



SECTION XXXII

Vaisampayana said, "Unto king Yudhishthira who still remained speechless
and plunged in grief, the island-born Vyasa, that great ascetic,
conversant with truths of religion, spoke again."

"Vyasa said, 'O thou of eyes like lotus petals, the protection of
subjects is the duty of kings. Those men that are always observant of
duty regard duty to be all powerful. Do thou, therefore, O king, walk in
the steps of thy ancestors. With. Brahmanas, penances are a duty. This is
the eternal ordinance of the Vedas. Penances, therefore, O bull of
Bharata's race, constitute the eternal duty of Brahmanas. A Kshatriya is
the protector of all persons in respect of their duties. [104] That man
who, addicted to earthly possessions, transgresses wholesome restraints,
that offender against social harmony, should be chastised with a strong
hand. That insensate person who seeks to transgress authority, be he an
attendant, a son, or even a saint, indeed,--all men of such sinful
nature, should by every means be chastised or even killed. That king who
conducts himself otherwise incurs sin. He who does not protect morality
when it is being disregarded is himself a trespasser against morality.
The Kauravas were trespassers against morality. They have, with their
followers, been slain by thee. Thou hast been observant of the duties of
thy own order. Why then, O son of Pandu, dost thou indulge in such grief?
The king should slay those that deserve death, make gifts to persons
deserving of charity, and protect his subjects according to the
ordinance.'

"Yudhishthira said, 'I do not doubt the words that fall from thy lips, O
thou of great ascetic merit! Everything appertaining to morality and duty
is well known to thee, O foremost of all persons conversant with morality
and duty! I have, however, for the sake of kingdom, caused many persons
to be slain! Those deeds, O Brahmana, are burning and consuming me!'

"Vyasa said, 'O Bharata, is the Supreme Being the doer, or is man the
doer? Is everything the result of Chance in the world, or are the fruits
that we enjoy or suffer, the results of (previous) action? If man, O
Bharata, does all acts, good or bad, being urged thereto by the Supreme
Being, then the fruits of those acts should attach to the Supreme being
himself. If a person cuts down, with an axe, a tree in forest, it is the
person that incurs the sin and not the axe by any means. Or, if it be
said that, the axe being only the material cause, the consequence of the
act (of cutting) should attach to the animate agent (and not to the
inanimate tool), then the sin may be said to belong to the person that
has made the axe. This, however, can scarcely be true. If this be not
reasonable, O son of Kunti, that one man should incur the consequence of
an act done by another, then, guided by this, thou shouldst throw all
responsibility upon the Supreme Being. [105] If, again, man be himself the
agent of all his acts virtuous and sinful, then Supreme Director there is
none, and, therefore, whatever thou hast done cannot bring evil
consequences on thee. [106] No one, O king, can ever turn away from that
which is destined. If, again, Destiny be the result of the acts of former
lives, then no sin can attach to one in this life even as the sin of
cutting down a tree cannot touch the maker of the axe. [107] If thou
thinkest it is chance only that acts in the world, then such an act of
destruction could never happen nor will ever happen. [108] If it is
necessary to ascertain what is good and what is evil in the world, attend
to the scriptures. In those scriptures it has been laid down that kings
should stand with the rod of chastisement uplifted in their hands. I
think, O Bharata, that acts, good and bad, are continually revolving here
as a wheel, and men obtain the fruits of those acts, good or bad, that
they do. One sinful act proceeds from another. Therefore, O tiger among
kings, avoid all evil acts and do not thus set thy heart upon grief. Thou
shouldst adhere, O Bharata, to the duties, even if reproachable, of thy
own order. This self-destruction, O king, does not look well in thee.
Expiations, O king, have been ordained for (evil) acts. He that is alive
can perform them, but he that dies fails in their performance. Therefore,
O king without laying down thy life, perform those expiatory acts. If
thou dost not perform them thou mayst have to repent in the next world.'



SECTION XXXIII

"Yudhishthira said, 'Sons and grandsons and brothers and sires and
fathers-in-law and preceptors and maternal uncles and grandsires, many
high-souled Kshatriyas, many relatives (by marriage), friends,
companions, sister's sons, and kinsmen, O grandsire, and many foremost of
men coming from diverse countries, have fallen. All these, O grandsire,
have been caused to be slain by myself alone, from desire of kingdom.
Having caused so many heroic kings who were always devoted to
righteousness and all of whom had quaffed Soma in sacrifices, what end
shall I attain, O great ascetic! Thinking that this earth has been bereft
of many lions among kings, all of whom were in the enjoyment of great
prosperity, I burn continually to this day. Having witnessed this
slaughter of kinsmen and millions of other men, I burn with grief, O
grandsire! Oh, what will be the plight of those foremost of ladies who
have been deprived of sons, of husbands, and of brothers. Reproaching the
Pandavas and the Vrishnis as cruel murderers, those ladies, with
emaciated features and plunged in grief, will throw themselves on the
earth! Not beholding their sires and brothers and husbands and sons,
those ladies, through affliction, casting off their life-breath, will go
to the abode of Yama, O foremost of Brahmanas! I have no doubt of this.
The course of morality is very subtle. It is plain that we shall be
stained with the guilt of slaughtering women for this. Having slain our
kinsmen and friends and thereby committed an inexpiable sin, we shall
have to fall into hell with heads downwards. O best of men, we shall,
therefore, waste our limbs with the austerest of penances. Tell me, O
grandsire, to what mode of life I should betake myself then.'"

Vaisampayana continued, "Hearing these words of Yudhishthira, the
Island-born Rishi, having reflected keenly for some time, addressed the
son of Pandu as follows:

"Vyasa said, 'Remembering the duties of a Kshatriya, O king, do not give
way to grief. All those Kshatriyas, O bull among Kshatriyas, have fallen
in the observance of their proper duties. In the pursuit of great
prosperity and of great fame on earth, those foremost of men, all of whom
were liable to death, [109] have perished through the influence of Time.
Thou hast not been their slayer, nor this Bhima, nor Arjuna, nor the
twins. It is Time that took away their life-breaths according to the
great law of change. Time hath neither mother, nor father, nor anybody
for whom he is disposed to show any favour. He is the witness of the acts
of all creatures. By him have they been taken away. This battle, O bull
of Bharata's race, was only an occasion ordained by him. He causes
creatures to be slain through the instrumentality of creatures. This is
the manner in which it puts forth its irresistible power. Know that Time
(in his dealings with creatures) is dependent upon the bond of action and
is the witness of all actions good and bad. It is Time that brings about
the fruits, fraught with bliss or woe, of our actions. Think, O
mighty-armed one, of the acts of those Kshatriyas that have fallen. Those
acts were the causes of their destruction and it is in consequence of
them that they have perished. Think also of thy own acts consisting of
observances of vows with restrained soul. And think also how thou hast
been forced by the Supreme Ordainer to do such an act (as the slaughter
of so many human beings). As a weapon made by a smith or carpenter is
under the control of the person that is handling it, and moves as he
moves it, similarly this universe, controlled by actions done in Time,
moves as those actions move it. Seeing that the births and deaths of
creatures take place without any (assignable) cause and in perfect
wantonness, grief and joy are perfectly needless. Although this
entanglement of thy heart is a mere delusion, still, if it pleaseth thee,
O king, perform expiatory rites (for washing thyself free of thy
so-called sin). It is heard, O Partha, that the gods and the Asuras
fought against each other. The Asuras were the elder, and the gods the
younger brothers. Covetous of prosperity, fierce was the battle fought
between them. The fight lasted for two and thirty thousand years. Making
the earth one vast expanse of blood, the gods slew the Daityas and gained
possession of heaven. Having obtained possession of the earth, a (large)
number of Brahmanas, conversant with the Vedas, armed themselves,
stupefied with pride, with the Danavas for giving them help in the fight.
They were known by the name of Salavrika and numbered eight and eighty
thousand. All of them, however, were slain by the gods. Those
wicked-souled persons who desire the extinction of virtue and who set
sinfulness agoing deserve to be slain even as the furious Daityas were
slain by the gods. If by slaying a single individual a family may be
saved, or, if by slaying a single family the whole kingdom may be saved,
such an act of slaughter will not be a transgression. Sin, O king,
sometimes assumes the form of virtue, and virtue sometimes assumes the
form of sin. They, however, that are learned, know which is which.
Therefore, console thyself, O son of Pandu, for thou art well versed in
the scriptures. Thou hast, O Bharata, only followed the path formerly
trodden by the very gods. Men like yourselves never go to hell, O bull of
Pandu's race! Comfort these thy brothers and all thy friends, O scorcher
of foes! He who deliberately engages himself in sinful acts, and
committing sinful acts feels no shame but continues the same as before,
is called (in the scripture) a great sinner. There is no expiation for
him and his sins know no diminution. Thou art born in noble race. Forced
by the faults of others, thou hast most unwillingly done this, and having
done this thou repentest of it. The Horse-sacrifice, that grand rite, has
been indicated as an expiation for thee. Make preparations for that
sacrifice, O monarch, and thou shalt be freed from thy sins. The divine
chastiser of Paka, having vanquished his foes with the assistance of the
Maruts, gradually performed a hundred sacrifices and became
Satakratu. [110] Freed from sin, possessed of heaven, and having obtained
many regions of bliss and great happiness and prosperity, Sakra,
surrounded by the Maruts, is shining in beauty, and illuminating all the
quarters with his splendour. The lord of Sachi is adored in the heavens
by the Apsaras. The Rishis and the other gods all worship him with
reverence. Thou hast got the earth through thy prowess. All the kings
have been vanquished by thee, O sinless one, through thy prowess.
Proceeding with thy friends to their kingdom, O king, install their
brothers, sons, or grandsons on their thrones. Behaving with kindness
towards even the children in the womb, make thy subjects glad and happy,
and rule the earth. Install on their thrones the daughters of those that
have no sons. Women are fond of pleasure and power. Through this means
they will castoff their sorrows and become happy. Having comforted the
whole empire in this way, O Bharata, adore the gods in a Horse-sacrifice
as the virtuous Indra did in days of old. It is not proper for us to
grieve for those high-souled Kshatriyas, O bull of thy order (that have
fallen in battle). Stupefied by the power of the destroyer, they have
perished in the observance of the duties of their own order. Thou hast
discharged the duties of a Kshatriya and obtained the earth without a
thorn in it. Observe thy own duties, O son of Kunti, for then, O Bharata,
thou shalt be able to obtain happiness in the other world.'"



SECTION XXXIV-XXXV

"Yudhishthira said, 'After doing what acts does a man become liable to
perform expiation? And what are those acts which he must do for being
freed from sin? Tell me this, O grandsire.'

"Vyasa said, 'Having omitted to do those acts that have been ordained,
and done those that have been interdicted, and having behaved
deceitfully, a man becomes liable to perform expiation. The person in the
observance of the Brahmacharya vow, who rises from bed after the sun has
risen or goes to bed while the sun is setting, one who has a rotten nail
or black teeth, one whose younger brother weds first, one who weds before
his elder brother is wedded, one who has been guilty of the slaughter of
a Brahmana, one who speaks ill of others, one who weds a younger sister
before the elder sister has been wedded, one who weds an elder sister
after having wedded a younger one, one who falls away from a vow, one who
slays any one of the regenerate classes, one who imparts a knowledge of
the Vedas to a person unworthy of it, one who does not impart a knowledge
thereof to a person that is worthy of it, one who takes many lives, one
who sells flesh, one who has abandoned his (sacred) fire, one who sells a
knowledge of the Vedas, [111] one who slays his preceptor or a woman, one
born in a sinful family, one who slays an animal wilfully, [112] one who
sets fire to a dwelling house, one who lives by deceit, one who acts in
opposition to his preceptor, and one who has violated a compact,--these
all are guilty of sins requiring expiation. I shall now mention other
acts that men should not do, viz., acts that are interdicted by both the
world and the Vedas. Listen to me with concentrated attention. The
rejection of one's own creed, the practice of other people's creed,
assisting at the sacrifice or the religious rites of one that is not
worthy of such assistance, eating of food that is forbidden, deserting
one that craves protection, neglect in maintaining servants and
dependants, selling salt and treacle (and similar other substances),
killing of birds and animals, refusal, though competent, to procreate
upon a soliciting woman, omission to present the daily gifts (of handfuls
of grass to kine and the like), omission to present the dakshina,
humiliating a Brahmana,--these all have been pronounced by persons
conversant with duty to be acts that no one should do. The son that
quarrels with the father, the person that violates the bed of his
preceptor, one that neglects to produce offspring in one's wedded wife,
are all sinful, O tiger among men! I have now declared to thee, in brief
as also in detail, those acts and omissions by which a man becomes liable
to perform expiation. Listen now to the circumstances under which men, by
even committing these acts, do not become stained with sin. If a Brahmana
well acquainted with the Vedas takes up arms and rushes against thee in
battle for killing thee, thou mayst proceed against him for taking his
life. By such an act the slayer does not become guilty of the slaughter
of a Brahmana. [113] There is a mantra in the Vedas, O son of Kunti, that
lays this down, I declare unto thee only those practices that are
sanctioned by the authority of the Vedas. One who slays a Brahmana that
has fallen away from his own duties and that advances, weapon in hand,
with intent to slaughter, does not truly become the slayer of a Brahmana.
In such a case it is the wrath of the slayer that proceeds against the
wrath of the slain. A person by drinking alcoholic stimulants in
ignorance or upon the advice of a virtuous physician when his life is at
peril, should have the regenerating ceremonies performed once more in his
case. All that I have told thee, O son of Kunti, about the eating of
interdicted food, may be cleansed by such expiatory rites. Connection
with the preceptor's wife at the preceptor's command does not stain the
pupil. The sage Uddalaka caused his son Swetaketu to be begotten by a
disciple. A person by committing theft for the sake of his preceptor in a
season of distress is not stained with sin. One, however, that takes to
thieving for procuring enjoyments for himself becomes stained. One is not
stained by stealing from other than Brahmanas (in a season of distress
and for the sake of one's preceptor). Only one that steals under such
circumstances without himself appropriating any portion thereof is
untouched by sin. A falsehood may be spoken for saving one's own life or
that of another, or for the sake of one's preceptor, or for gratifying a
woman, or for bringing about a marriage. One's vow of Brahmacharya is not
broken by having wet dreams. In such cases the expiation laid down
consists in the pouring of libations of clarified butter on the blazing
fire. If the elder brother be fallen or has renounced the world, the
younger brother does not incur sin by marrying. Solicited by a woman,
connection with her is not destructive of virtue. One should not slay or
cause to be slain an animal except in a sacrifice. Animals have become
sacred (fit for sacrifice) through the kindness manifested towards them
by the Creator himself in the ordinance laid down by him. By making a
gift in ignorance to an undeserving Brahmana one does not incur sin. The
omission (through ignorance) to behave with liberality towards a
deserving person does not lead to sin. By casting off an adulterous wife
one does not incur sin. By such treatment the woman herself may be purged
while the husband may avoid sin. One who knows the true use of the Soma
juice, does not incur sin by selling it. [114] By dismissing a servant who
is incompetent to render service one is not touched by sin. I have now
said unto thee those acts by doing which one does not incur sin. I shall
now speak to thee of expiation in detail.'"



SECTION XXXVI

"Vyasa said, 'By penances, religious rites, and gifts, O Bharata, a man
may wash off his sins if he does not commit them again. By subsisting
upon only one meal a day, and that procured by mendicancy, by doing all
his acts himself (without relying on the aid of a servant), by making his
round of mendicancy with a human skull in one hand and a khattanga in
another, by becoming a Brahmacharin and always ready for exertion, by
casting off all malice, by sleeping on the bare ground, by publishing his
offence to the world, by doing all this for full twelve years, a person
can cleanse himself from the sin of having slain a Brahmana. By perishing
upon the weapon of a person living by the use of arms, of one's own will
and upon the advice of persons learned in the scriptures, or by throwing
one's self down, for three times, with head downwards, upon a blazing
fire, or by walking a hundred Yojanas all the while reciting the Vedas,
or by giving away one's whole property to a Brahmana conversant with the
Vedas, or at least so much as would secure to him a competence for life,
or a house properly furnished, and by protecting kine and Brahmanas, one
may be cleansed of the sin of having slain a Brahmana. By living upon the
scantiest meal every day for a space of six years, a person may be
cleansed of that sin. [115] By observing a harder vow with regard to food
one may be cleansed in three years. [116] By living upon one meal a month,
one may be cleansed in course of only a year. By observing, again, an
absolute fast, one may be cleansed within a very short time. There is no
doubt again that: one is cleansed by a Horse-sacrifice. Men that have
been guilty of having slain a Brahmana and that have succeeded in taking
the final bath at the completion of the Horse-sacrifice, become cleansed
of all their sins. This is an injunction of great authority in the
Srutis. One again, by slaying down his life in a battle undertaken for
the sake of a Brahmana, becomes cleansed of the sin of having slain a
Brahmana. By giving away a hundred thousand kine unto persons deserving
of gifts, one becomes cleansed of the sin of having slain a Brahmana as
also, indeed, of all his sins. One that gives away five and twenty
thousand kine of the Kapila species and while all of them have calved,
becomes cleansed of all his sins. One who, at the point of death, gives
away a thousand kine with calves unto poor but deserving persons, becomes
freed from sin. That man, O king, who gives away a hundred steeds of the
Kamvoja breed unto Brahmanas of regulated behaviour, becomes freed from
sin. That man. O Bharata, who gives unto even one person all that he asks
for, and who, having given it, does not speak of his act to any one,
becomes freed from sin. If a person who has once taken alcohol drinks (as
expiation) hot liquor, he sanctifies himself both here and hereafter. By
falling from the summit of a mountain or entering a blazing fire, or by
going on an everlasting journey after renouncing the world, one is freed
from all sins. By performing the sacrifice laid down by Vrihaspati, a
Brahmana who drinks alcoholic liquors may succeed in attaining to the
region of Brahman. This has been said by Brahman himself. If a person,
after having drunk alcoholic liquor, becomes humble and makes a gift of
land, and abstains from it ever afterwards, he becomes sanctified and
cleansed. The person that has violated his preceptor's bed, should lie
down on a sheet of iron having heated it, and having cut off the emblem
of his sex should leave the world for a life in the woods, with eyes
always turned upwards. By casting off one's body, one becomes cleansed of
all his evil acts. Women, by leading a regulated life for one year,
become cleansed of all their sins. The person who observes a very rigid
vow, or gives away the whole of his wealth, or perishes in a battle
fought for the sake of his preceptor, becomes cleansed of all his sins.
One who uses falsehood before one's preceptor or acts in opposition to
him, becomes cleansed of that sin by doing something agreeable to one's
preceptor. One who has fallen off from the vow (of Brahmacharya ), may
become cleansed of that sin by wearing the hide of a cow for six months
and observing the penances laid down in the case of the slaughter of a
Brahmana. One who has been guilty of adultery, or of theft, may become
cleansed by observing rigid vows for a year. When one steals another's
property, one should, by every means in his power, return to that other
property of the value of what has been stolen. One may then be cleansed
of the sin (of theft). The younger brother who has married before the
marriage of the elder brother, as also the elder brother whose Younger
brother has married before him, becomes cleansed by observing a rigid
vow, with collected soul, for twelve nights. The younger brother,
however, should wed again for rescuing his deceased ancestors. Upon such
second wedding, the first wife becomes cleansed and her husband himself
would not incur sin by taking her. Men conversant with the scriptures
declare that women may be cleansed of even the greatest sins by observing
the vow of chaturmasya, all the while living upon scanty and cleansing
food. Persons conversant with the scriptures do not take into account the
sins that women may commit at heart. Whatever their sins (of this
description), they are cleansed by their menstrual course like a metallic
plate that is scoured with ashes. Plates (made of the alloy of brass and
copper) stained by a Sudra eating off it, or a vessel of the same metal
that has been smelt by a cow, or stained by a Brahmana's Gandusha, may be
cleansed by means of the ten purifying substances. [117] It has been laid
down that a Brahmana should acquire and practise the full measure of
virtue. For a person at the kingly order it has been laid down that he
should acquire and practise a measure of virtue less by a fourth part.
So, a Vaisya should acquire a measure less (than a Kshatriya's) by a
fourth and a Sudra less (than a Vaisya's) by a fourth. The heaviness or
lightness of sins (for purposes of expiation) of each of the four orders,
should be determined upon this principle. Having slain a bird or an
animal, or cut down living trees, a person should publish his sin and
fast for three nights. By having intercourse with one with whom
intercourse is prohibited, the expiation for one is wandering in wet
clothes and sleeping on a bed of ashes. These, O king, are the expiations
for sinful acts, according to precedent and reason and scriptures and the
ordinances. A Brahmana may be cleansed of all sins by reciting the
Gayatri in a sacred place, all the while living upon frugal fare, casting
off malice, abandoning wrath and hate, unmoved by praise and blame, and
abstaining from speech. He should during the day-time be under shelter of
the sky and should lie down at night even at such a place. Thrice during
the day, and thrice during the night, he should also plunge with his
clothes into a stream or lake for performing his ablutions. Observant of
rigid vows, he should abstain from speech with women, Sudras, and fallen
persons. A Brahmana by observing such regulations may be cleansed of all
sins unconsciously committed by him. A person obtains in the other world
the fruits, good or bad, of his acts here which are all witnessed by the
elements. Be it virtue or be it vice, according to the true measure that
one acquires of either, one enjoys or suffers the consequences (even
here). By knowledge, by penances, and by righteous acts, therefore, one
enhances his weal (even here). One, therefore may similarly enhance his
misery by committing unrighteous acts. One should, therefore, always
achieve acts that are righteous and abstain altogether from those that
are unrighteous. I have now indicated what the expiations are of the sins
that have been mentioned. There is expiation for every sin except those
that are called Mahapatakas (highly heinous sins). As regards sins in
respect of unclean food and the like, and improper speeches, etc., they
are of two classes, viz., those committed consciously and those that are
committed unconsciously. All sins that are committed consciously are
grave, while those that are committed unconsciously are trivial or light.
There is expiation for both. Indeed sin is capable of being washed away
by (observance of) the ordinances spoken of. Those ordinances, however,
have been laid down only for believers (in God) and those that have
faith. They are not for atheists or those that have no faith, or those in
whom pride and malice predominate. A person, O tiger among men, that is
desirous of weal both here and hereafter, should, O foremost of virtuous
men, have recourse to righteous behaviour, to (the counsels of) men that
are righteous, and to the duties that have been ordained for him.
Therefore, for the reasons already advanced (by me), thou, O king, shalt
be cleansed of all thy sins for thou hast slain thy foes in the discharge
of thy duties as a king and for the protection of thy life-breath and thy
inheritance. Or, if not withstanding this, thou still regardest thyself
to be sinful, perform expiation. Do not cast away thy life in consequence
of such grief that is not becoming a wise man.'

"Vaisampayana continued, 'Thus addressed by the holy Rishi, king
Yudhishthira the just, having reflected for a short while, said these
words unto the sage.'"



SECTION XXXVII

"Yudhishthira said, 'Tell me, O grandfather, what food is clean and what
unclean, what gift is praiseworthy, and who should be considered
deserving and who undeserving (of gifts).'

"Vyasa said, 'In this connection is cited the old account of a discourse
between the ascetics and that lord of creation, viz., Manu. In the Krita
age, an assembly of Rishis, of rigid vows, having approached the great
and puissant lord of creation, Manu, while seated at his ease, solicited
him to discourse on duties, saying, 'What food should be taken, who is to
be regarded a deserving person (for gifts), what gifts should be made,
how should a person study, and what penances should one perform and how,
and what acts should be done and what acts should not be done, O lord of
creation, tell us everything about all this.' Thus addressed by them, the
divine and self-born Manu said unto them, 'Listen to me as I expound the
duties in brief and in detail. In regions which have not been
interdicted, silent recitation (of sacred mantras, homa), fasts,
knowledge of self, sacred rivers, regions inhabited by men devoted to
this pious acts,--these have been laid down as acts and objects that are
cleansing. Certain mountains also are cleansing, as also the eating of
gold and bathing in waters into which have been dipped gems and precious
stones. Sojourn to holy places, and eating of sanctified butter--these
also, without doubt speedily cleanse a man. No man would ever be called
wise if he is indulged in pride. If he wishes to be long-lived, he should
for three nights drink hot water (as an expiation for having indulged in
pride). Refusal to appropriate what is not given, gift, study (of
scriptures), penance, abstention from injury, truth, freedom from wrath,
and worship of the gods in sacrifices,--these are the characteristics of
virtue. That again which is virtue may, according to time and place, be
sin. Thus appropriation (of what belongs to others), untruth, and injury
and killing, may under special circumstances, become virtue. With respect
to persons capable of judging, acts are of two kinds, viz., virtuous and
sinful. From the worldly and the Vedic points of view again, virtue and
sin are good or bad (according to their consequences). From the Vedic
point of view, virtue and sin (i.e., everything a man may do or not do),
would be classed under action and inaction. Inaction (i.e., abstention
from Vedic rites and adoption of a life of contemplation) leads to
emancipation (from rebirth); while the consequences of action (i.e.,
practice of Vedic rites) are repeated death and rebirth. From the worldly
point of view, acts that are evil lead to evil and those that are good to
consequences that are good. From the worldly point of view, therefore,
virtue and sin are to be distinguished by the good and the evil character
of their consequences. [118] Acts that are (apparently) evil, when
undertaken from considerations connected with the gods, the scriptures,
life itself, and the means by which life is sustained, produce
consequences that are good. When an act is undertaken from the
expectation, however doubtful, that it will produce mischief (to some
one) in the future, or when an act is done whose consequence is visibly
mischievous, expiation has been laid down. When an act is done from wrath
or clouded judgment, then expiation should be performed by giving pain to
the body, guided by precedent, by scriptures, and by reason. When
anything, again, is done for pleasing or displeasing the mind, the sin
arising therefrom may be cleansed by sanctified food and recitation of
mantras. The king who lays aside (in a particular case) the rod of
chastisement, should fast for one night. The priest who (in a particular
case) abstains from advising the king to inflict punishment, should fast
for three nights as an expiation. The person who, from grief, attempts to
commit suicide by means of weapons, should fast for three nights. There
is no expiation for them that cast off the duties and practices of their
order and class, country, and family, and that abandon their very creed.
When an occasion for doubt respecting what should be done arises, that
should be regarded as the injunction of the scriptures which ten persons
versed in Vedic scriptures or three of those that frequently recite them
may declare. [119] The bull, earth, little ants, worms generated in dirt,
and poison, should not be eaten by Brahmanas. They should not also eat
fishes that have no scales, and four-footed aquatic animals like frogs
and others, except the tortoise. Water-fowls called Bhasas, ducks,
Suparnas, Chakravakas, diving ducks, cranes, crows, shags, vultures,
hawks, owls, as also all four-footed animals that are carnivorous and
that have sharp and long teeth, and birds, and animals having two teeth
and those having four teeth, as also the milk of the sheep, the she-ass,
the she-camel, the newly-calved cow, woman and deer, should not be taken
by a Brahmana. Besides this, the food that has been offered to the man,
that which has been cooked by a woman who has recently brought forth a
child, and food cooked by an unknown person, should not be eaten. The
milk also of a cow that has recently calved should not be taken. If a
Brahmana takes food that has been cooked by a Kshatriya, it diminishes
his energy; if he takes the food provided by a Sudra, it dims his
Brahmanic lustre; and if he takes the food provided by a goldsmith or a
woman who has neither husband nor children it lessens the period of his
life. The food provided by a usurer is equivalent to dirt, while that
provided by a woman living by prostitution is equivalent to semen. The
food also provided by persons that tolerate the unchastity of their
wives, and by persons that are ruled by their spouses, is forbidden. The
food provided by a person selected (for receiving gifts) at a certain
stage of a sacrifice, by one who does not enjoy his wealth or make any
gifts, that provided by one who sells Soma, or one who is a shoe-maker,
by an unchaste woman, by a washerman, by a physician, by persons serving
as watchmen, by a multitude of persons, by one who is pointed at by a
whole village, by one deriving his support from keep of dancing girls, by
persons wedding before their elder brothers are wedded, by professional
panegyrists and bards, and by those that are gamblers, the food also
which is brought with the left hand or which is stale, the food which is
mixed with alcohol, the food a portion of which has been already tasted,
and the food that forms the remnant of a feast, should not be taken (by a
Brahmana). Cakes, sugarcanes, potherbs, and rice boiled in sugared milk,
if they have lost their relish, should not be taken. The powder of fried
barley and of other kinds of fried grain, mixed with curds, if become
stale with age, should not be taken. Rice boiled in sugared milk, food
mixed with the tila seed, meat, and cakes, that have not been dedicated
to the gods, should not be taken by Brahmanas leading a domestic mode of
life, Having first gratified the gods, Rishis, guests, Pitris, and the
household deities, a Brahmana leading a domestic mode of life should then
take his food. A householder by living thus in his own house becomes like
a person of the Bhikshu order that has renounced the world. A man of such
behaviour, living with his wives in domesticity, earns great religious
merit. No one should make a gift for the sake of acquiring fame, or from
fear (of censure and the like) or unto a benefactor. A virtuous man would
not make gifts unto persons living by singing and dancing or unto those
that are professional jesters, or unto a person that is intoxicated, or
unto one that is insane, or unto a thief, or unto a slanderer, or unto an
idiot, or unto one that is pale of hue, or unto one that is defective of
a limb, or unto a dwarf, or unto a wicked person, or unto one born in a
low and wicked family, or unto one that has not been sanctified by the
observance of vows. No gift should be made to a Brahmana destitute of
knowledge of the Vedas. Gifts should be made unto him only that is a
Srotriya. [120] An improper gift and an improper acceptance produce evil
consequences unto both the giver and the acceptor. As a person who seeks
to cross the ocean with the aid of a rock or a mass of catechu sinks
along with his support, even so the giver and the acceptor (in such a
case) both sink together. As a fire that is covered with wet fuel does
not blaze forth, even so the acceptor of a gift who is bereft of penances
and study and piety cannot confer any benefit (upon the giver). As water
in a (human skull) and milk in a bag made of dog-skin become unclean in
consequence of the uncleanliness of the vessels in which they are kept
even so the Vedas become fruitless in a person who is not of good
behaviour. One may give from compassion unto a low Brahmana who is
without mantras and vows, who is ignorant of the scriptures and who
harbours envy. One may, from compassion, give unto a person that is poor
or afflicted or ill. But he should not give unto such a person in the
belief that he would derive any (spiritual) benefit from it or that he
would earn any religious merit by it. There is no doubt that a gift made
to Brahmana bereft of the Vedas becomes perfectly fruitless in
consequence of the fault of the recipient. As an elephant made of wood or
an antelope made of leather, even so is a Brahmana that has not studied
the Vedas. All the three have nothing but names. [121] As a eunuch is
unproductive with women, as a cow is unproductive with a cow, as a bird
lives in vain that is featherless, even so is a Brahmana that is without
mantras. As grain without kernel, as a well without water, as libations
poured on ashes, even so is a gift to a Brahmana void of learning. An
unlearned Brahmana is an enemy (to all) and is the destroyer of the food
that is presented to the gods and Pitris. A gift made to such a person
goes for nothing. He is, therefore, like unto a robber (of other people's
wealth). He can never succeed in acquiring regions of bliss hereafter. I
have now told thee in brief, O Yudhishthira, all that was said (by Manu
on that occasion). This high discourse should be listened to by all, O
bull of Bharata's race.'"



SECTION XXXVIII

"Yudhishthira said, 'O holy and great ascetic, I desire to hear in detail
what the duties of kings are and what the duties, in full, of all the
four orders. I desire also to hear, O foremost of Brahmanas, what
behaviour should be adopted in seasons of distress, and how I may
subjugate the world by treading along the path of morality. This
discourse on expiation, treating (at the same time) of fasts and capable
of exciting great curiosity, fills me with joy. The practice of virtue
and the discharge of kingly duties are always inconsistent with each
other. For always thinking of how one may reconcile the two, my mind is
constantly stupefied.'

"Vaisampayana continued, 'Then Vyasa, O monarch, that foremost of all
persons conversant with the Vedas, casting his eyes upon that ancient and
all-knowing person, viz., Narada, said, If, O king, thou wishest to hear
of duties and morality in full, then ask Bhishma, O mighty-armed one,
that old grandsire of the Kurus. Conversant with all duties and possessed
of universal knowledge, that son of Bhagirathi will remove all the doubts
in thy heart on the difficult subject of duties. That goddess, viz., the
genius of the celestial river of three courses brought him forth. He saw
with his physical eyes all the gods with Indra at their head. Having
gratified with his dutiful services the celestial Rishis having
Vrihaspati at their head, he acquired a knowledge of the duties of kings.
That foremost one among the Kurus obtained a knowledge also of that
science, with its interpretations, with Usanas and that regenerate one
who is the preceptor of the celestials know. Having practised rigid vows,
that mighty-armed one acquired a knowledge of all the Vedas and their
branches, from Vasishtha and from Chyavana of Bhrigu's race. In olden
days he studied under the eldest-born son of the Grandsire himself, viz.,
Sanatkumara of blazing splendour, well conversant with the truths of
mental and spiritual science. He learnt the duties in full of the Yatis
from the lips of Markandeya. The bull among men obtained all weapons from
Rama and Sakra. Although born among human beings, his death itself is
still under his own control. Although childless, yet he has many regions
of bliss hereafter as heard by us. Regenerate Rishis of great merit were
always his courtiers. There is nothing among objects that should be known
that is unknown to him. Conversant with all duties and acquainted with
all the subtle truths of morality, even he will discourse to thee upon
duty and morality. Go unto him before he abandons his life breath. Thus
addressed by him, the high-souled son of Kunti, of great wisdom, said the
following words unto Satyavati's son Vyasa, that first of eloquent men.'

"Yudhishthira said, 'Having caused a great and horrid slaughter of
kinsmen, I have become an offender against all and a destroyer of the
earth. Having caused that Bhishma himself, that warrior who always fought
fairly, to be slain by the aid of deceit, how shall I approach him for
asking him (about duties and morality)?'

"Vaisampayana continued, 'Moved by the desire of benefiting all the four
orders, the mighty armed and high-souled chief of Yadu's race once more
addressed that foremost of kings (in the following words).'

"Vasudeva said, 'It behoveth thee not to show such pertinacity in grief.
Do that, O best of kings, which the holy Vyasa has said. The Brahmanas, O
mighty-armed one, and these thy brothers of great energy, stand before
thee beseechingly like persons beseeching the deity of the clouds at the
close of summer. The unslain remnant of the assembled kings, and the
people belonging to all the four orders of thy kingdom of Kurujangala, O
king, are here. For the sake of doing what is agreeable to these
high-souled Brahmanas, in obedience also to the command of thy revered
senior Vyasa of immeasurable energy, and at the request of out-selves
that are thy well-wishers, and of Draupadi, O scorcher of foes, do what
is agreeable to us, O slayer of foes, and what is beneficial to the
world.'

"Vaisampayana continued. 'Thus addressed by Krishna, the high-souled king
(Yudhishthira) of eyes like lotus petals, rose from his seat for the good
of the whole world. The tiger among men, viz., Yudhishthira of great
fame, besought by Krishna himself, by the Island-born (Vyasa), by
Devasthana, by Jishnu, by these and many others, cast off his grief and
anxiety. Fully conversant with the declarations of the Srutis, with the
science that treats of the interpretation of those declarations, and with
all that men usually hear and all that deserve to be heard, the son of
Pandu obtained peace of mind and resolved upon that he should next do.
Surrounded by all of them like the moon by the stars, the king, placing
Dhritarashtra at the head of the train, set out for entering the city.
Desirous of entering the city, Kunti's son Yudhishthira, conversant with
every duty, offered worship unto the gods and thousands of Brahmanas. He
then ascended a new and white car covered with blankets and deerskins,
and unto which were yoked sixteen white bullocks possessed of auspicious
marks, and which had been sanctified with Vedic mantras. Adored by
panegyrists and bards, the king mounted upon that car like Soma riding
upon his own ambrosial vehicle. His brother Bhima of terrible prowess
took the reins. Arjuna held over his head a white umbrella of great
effulgence. That white umbrella held upon the car looked beautiful like a
star-decked white cloud in the firmament. The two heroic sons of Madri,
viz., Nakula and Sahadeva, took up two yak-tails white as the rays of the
moon and adorned with gems for fanning the king. The five brothers decked
with ornaments, having ascended the car, O king, looked like the five
elements (that enter into the composition of everybody). Riding upon
another white car unto which were yoked steeds fleet as thought, Yuyutsu,
O king, followed the eldest son of Pandu behind. Upon his own brilliant
car of gold unto which were yoked Saivya and Sugriva, Krishna, with
Satyaki, followed the Kurus. The eldest uncle of Pritha's son, O Bharata,
accompanied by Gandhari, proceeded at the head of the train, upon a
vehicle borne on the shoulders of men. The other ladies of the Kuru
household, as also Kunti and Krishna, all proceeded on excellent
vehicles, headed by Vidura. Behind followed a large number of cars and
elephants decked with ornaments, and foot-soldiers and steeds. His
praises chanted by sweet-voiced panegyrists and bards, the king proceeded
towards the city called after the elephant. The progress, O mighty-armed
one, of king Yudhishthira, became so beautiful that its like had never
been on earth. Teeming with healthy and cheerful men, thy busy hum of
innumerable voices was heard there. During the progress of Pritha's son,
the city and its streets were adorned with gay citizens (all of whom had
come out for honouring the king). The spot through which the king passed
had been decked with festoons of flowers and innumerable banners. The
streets of the city were perfumed with incense. The place was overlaid
with powdered perfumes and flowers and fragrant plants, and hung over
with garlands and wreaths. New metallic jars, full of water to the brim,
were kept at the door of every house, and bevies of beautiful maidens of
the fairest complexion stood at the particular spots. Accompanied by his
friends, the son of Pandu, adored with sweet speeches, entered the city
through its well-adorned gate.'"



SECTION XXXIX

"Vaisampayana said, 'At the time the Parthas entered the city, thousands
upon thousands of the citizens came out to behold the sight. The
well-adorned squares and streets, with crowd swelling at each moment
looked beautiful like the ocean swelling at the rise of the moon. The
large mansions that stood on the street-sides, decked with every ornament
and full of ladies, seemed to shake, O Bharata, with their weight. With
soft and modest voices they uttered the praises of Yudhishthira, of Bhima
and Arjuna, and of the two sons of Madri. And they said, 'Worthy of all
praise art thou. O blessed princess of Panchala, that waitest by the side
of those foremost of men even like Gautami by the side of the (seven)
Rishis. Thy acts and vows have borne their fruits, O lady!' In this
strain, O monarch, the ladies praised the princess Krishna. In
consequence of those praises, O Bharata, and their speeches with one
another, and the shouts of joy (uttered by the men' ), the city became
filled with a loud uproar. Having passed through the streets with such
behaviour as befitted him, Yudhishthira then entered the beautiful palace
(of the Kurus) adorned with every ornament. The people belonging to the
city and the provinces, approaching the palace, uttered speeches that
were agreeable to his ears, 'By good luck, O foremost of kings, thou hast
vanquished thy enemies, O slayer of foes! By good luck, thou hast
recovered thy kingdom through virtue and prowess. Be, O foremost of
kings, our monarch for a hundred years, and protect thy subjects
virtuously like Indra protecting the denizens of heaven.' Thus adored at
the palace-gate with blessed speeches, and accepting the benedictions
uttered by the Brahmanas from every side, the king, graced with victory
and the blessings of the people, entered the palace that resembled the
mansion of Indra himself, and then descended from his car. Entering the
apartments, blessed Yudhishthira approached the household gods and
worshipped them with gems and scents and floral wreaths. Possessed of
great fame and prosperity, the king came out once more and beheld a
number of Brahmanas waiting with auspicious articles in their hands (for
pronouncing benedictions on him). Surrounded by those Brahmanas desirous
of uttering benedictions on him, the king looked beautiful like the
spotless moon in the midst of the stars. Accompanied by his priest
Dhaumya and his eldest uncle, the son of Kunti cheerfully worshipped,
with due rites, those Brahmanas with (gift of) sweets, gems, and gold in
profusion, and kine and robes, O monarch, and with diverse other articles
that each desired. Then loud shouts of 'This is a blessed day' arose,
filling the entire welkin, O Bharata. Sweet to the ear, that sacred sound
was highly gratifying to the friends and well-wishers (of the Pandavas).
The king heard that sound uttered by those learned Brahmanas and that was
as loud and clear as the sound of a flock of swans. He listened also to
the speeches, fraught with melodious words and grave import, of those
persons well conversant with the Vedas. Then, O king, the peal of drums
and the delightful blare of conchs, indicative of triumph, arose. A
little while after when the Brahmanas had become silent, a Rakshasa of
the name of Charvaka, who had disguised himself as a Brahmana, addressed
the king. He was a friend of Duryodhana and stood therein the garb of a
religious mendicant. With a rosary, with a tuft of hair on his head, and
with the triple staff in his hand, he stood proudly and fearlessly in the
midst of all those Brahmanas that had come there for pronouncing
benedictions (upon the king), numbering by thousands, O king, and all of
whom were devoted to penances and vows. That wicked wight, desirous of
evil unto the high-souled Pandavas and without having consulted those
Brahmanas, said these words unto the king.'

"Charvaka said, 'All these Brahmanas, making me their spokesman, are
saying, 'Fie on thee! Thou art a wicked king. Thou art a slayer of
kinsmen. What shalt thou gain, O son of Kunti, by having thus
exterminated thy race? Having slain also thy superiors and preceptor, it
is proper for thee to cast away thy life.' Hearing these words of that
wicked Rakshasa the Brahmanas there became deeply agitated. Stung by that
speech, they made a loud uproar. And all of them, with king Yudhishthira.
O monarch, became speechless from anxiety and shame.'

"Yudhishthira said, 'I bow down to you and beseech you humbly, be
gratified with me. It doth not behove you to cry fie on me. I shall soon
lay down my life.' [122]

"Vaisampayana continued, 'Then all those Brahmanas, O king, loudly said,
'These are not our words. Prosperity to thee, O monarch!' Those
high-souled persons, conversant with the Vedas, with understanding
rendered clear by penances, then penetrated the disguise of the speaker
by means of their spiritual sight.' And they said, 'This is the Rakshasa
Charvaka, the friend of Duryodhana. Having put on the garb of a religious
mendicant, he seeks the good of his friend Duryodhana. We have not, O
thou of righteous soul, said anything of the kind. Let this anxiety of
thine be dispelled. Let prosperity attend upon thee with thy brothers.'

"Vaisampayana continued, 'These Brahmanas then, insensate with rage,
uttered the sound Hun. Cleansed of all sins, they censured the sinful
Rakshasa and slew him there (with that very sound). Consumed by the
energy of those utterers of Brahma, Charvaka fell down dead, like a tree
with all its sprouts blasted by the thunder of Indra. Duly worshipped,
the Brahmanas went away, having gladdened the king with their
benedictions. The royal son of Pandu also, with all his friends, felt
great happiness.



SECTION XL

"Vaisampayana said, 'Then Devaki's son Janardana of universal knowledge
addressed king Yudhishthira who stood there with his brothers, saying,
'In this world, O sire, Brahmanas are always the objects of worship with
me. They are gods on earth having poison in their speech, and are
exceedingly easy to gratify. Formerly, in the Krita age, O king, a
Rakshasa of the name of Charvaka, O mighty-armed one, performed austere
penances for many years in Vadari. Brahman repeatedly solicited him to
ask for boons. At last the Rakshasa solicited the boon, O Bharata, of
immunity from fear at the hand of every being in the universe. The Lord
of the universe gave that high boon of immunity from fear at the hands of
all creatures, subject to the only limitation that he should be careful
of how he offended the Brahmanas. Having obtained that boon, the sinful
and mighty Rakshasa of fierce deeds and great prowess began to give pain
to the gods. The gods, persecuted by the might of the Rakshasa,
assembling together, approached Brahman, for compassing their foe's
destruction. The eternal and unchangeable god answered them, O Bharata,
saying, 'I have already arranged the means by which the death of this
Rakshasa may soon be brought about. There will be a king of the name of
Duryodhana. Among men, he will be the friend of this wight. Bound by
affection towards him, the Rakshasa will insult the Brahmanas. Stung by
the wrong he will inflict upon them, the Brahmanas, whose might consists
in speech, will in wrath censure him at which he will meet with
destruction. Even that Rakshasa Charvaka, O foremost of kings, slain by
the curse of the Brahmanas, lies there deprived of life. Do not, O bull
of Bharata's race, give way to grief. The kinsmen, O king, have all
perished in the observance of Kshatriya duties. Those butts among
Kshatriyas, those high-souled heroes, have all gone to heaven. Do thou
attend to thy duties now. O thou of unfading glory, let no grief be
thine. Stay thy foes, protect thy subjects, and worship the Brahmanas.'"



SECTION XLI

"Vaisampayana said, 'The royal son of Kunti, freed from grief and the
fever of his heart, took his seat, with face eastwards, on excellent seat
made of gold. On another seat, beautiful and blazing and made of gold,
sat with face directed towards him, those two chastisers of foes, viz.,
Satyaki and Vasudeva. Placing the king in their midst, on his two sides
sat Bhima and Arjuna upon two beautiful seats adorned with gems. Upon a
white throne of ivory, decked with gold, sat Pritha with Sahadeva and
Nakula. Sudharman, [123] and Vidura, and Dhaumya, and the Kuru king
Dhritarashtra, each sat separately on separate seats that blazed with the
effulgence of fire. Yuyutsu and Sanjaya and Gandhari of great fame, all
sat down where king Dhritarashtra had taken his seat. The
righteous-souled king, seated there, touched the beautiful white flowers,
Swastikas, vessels full of diverse articles, earth, gold, silver, and
gems, (that were placed before him). Then all the subjects, headed by the
priest, came to see king Yudhishthira, bringing with them diverse kinds
of auspicious articles. Then earth, and gold, and many kinds of gems, and
all the things in profusion that were necessary for the performance of
the coronation rite, were brought there. There were golden jars full to
the brim (with water), and those made of copper and silver and earth, and
flowers, and fried paddy, and Kusa grass, and cow's milk, and
(sacrificial) fuel consisting of the wood of Sami, Pippala, and Palasa,
and honey and clarified butter and (sacrificial) ladles made of Udumvara,
and conches adorned with gold. [124] Then the priest Dhaumya, at the
request of Krishna, constructed, according to rule, an altar gradually
inclining towards the cast and the north. Causing the high-souled
Yudhishthira then, with Krishna the daughter of Drupada, to be seated
upon a handsome seat, called Sarvatobhadra, with firm feet and covered
with tiger-skin and blazing with effulgence, began to pour libations of
clarified butter (upon the sacrificial fire) with proper mantras. Then he
of Dasaratha's race, rising from his seat, took up the sanctified conch,
poured the water it contained upon the head of that lord of earth, viz.,
Yudhishthira, the son of Kunti. The royal sage Dhritarashtra and all the
subjects also did the same at the request of Krishna. The son of Pandu
then, with his brothers, thus bathed with the sanctified water of the
conch, looked exceedingly beautiful. Then Panavas and Anakas and drums
were beaten. King Yudhishthira the just duly accepted the gifts made unto
him by the subjects. Always giving away presents in profusion in all his
sacrifices, the king honoured his subjects in return. He gave a thousand
nishkas unto the Brahmanas that uttered (especial) benedictions on him.
All of them had studied the Vedas and were endued with wisdom and good
behaviour. Gratified (with gifts), the Brahmanas, O king, wished him
prosperity and victory, and with voice melodious like that of swans,
uttered his praises, saying, 'O Yudhishthira of mighty arms, by good
luck, O son of Pandu, victory has been thine. By good luck, O thou of
great splendour, thou hast recovered thy position through prowess. By
good luck, the wielder of Gandiva, and Bhimasena, and thyself, O king,
and the two sons of Madri, are all well, having slain your foes and
escaped with life from the battle, so destructive of heroes. Do thou, O
Bharata, attend without delay to those acts that should next be done.'
Thus adored by those pious men, king Yudhishthira the just, with his
friends, became installed on the throne of a large kingdom, O Bharata!'"



SECTION XLII

"Vaisampayana said, 'Having heard those words, suitable to time and
place, of his subjects, king Yudhishthira answered them in the following
words, 'Great must be the sons of Pandu, in sooth, whose merits, true or
false, are thus recited by such foremost of Brahmanas assembled together.
Without doubt, we are all objects of favour with you since you so freely
describe us to be possessed of such attributes. King Dhritarashtra,
however, is our father and god. If ye desire to do what is agreeable to
me, always render your obedience to him and what is agreeable to him.
Having slaughtered all my kinsmen, I live for him alone. My great duty is
to always serve him in every respect with watchfulness. If ye, as also my
friends, think that I should be an object of favour with you and them,
let me then request you all to show the same behaviour towards
Dhritarashtra as ye used to show before. He is the lord of the world, of
yourselves, and of myself. The whole world, with the Pandavas, belongs to
him. Ye should always bear these words of mine in your minds.' The king
then told them to go whithersoever they liked. Having dismissed the
citizens and the people of the provinces, the delighter of the Kurus
appointed his brother Bhimasena as Yuvaraja. And he cheerfully appointed
Vidura of great intelligence for assisting him with his deliberations and
for overlooking the sixfold requirements of the state. [125] And he
appointed Sanjaya of mature years and possessed of every accomplishment,
as general director and supervisor of the finances. And the king
appointed Nakula for keeping the register of the forces, for giving them
food and pay and for supervising other affairs of the army. And king
Yudhishthira appointed Phalguna for resisting hostile forces and
chastising the wicked. And he appointed Dhaumya, the foremost of priests,
to attend daily to the Brahmanas and all rites in honour of the gods and
other acts of a religious kind. And he appointed Sahadeva to always
remain by his side, for the king thought, O monarch, that he should under
all circumstances be protected by that brother of his. And the king
cheerfully employed others in other acts according as he deemed them fit.
That slayer of hostile heroes, viz., the righteous-souled king
Yudhishthira, ever devoted to virtue, commanded Vidura and the
high-souled Yuyutsu, saying, 'You should always with alacrity and
attention do everything that my royal father Dhritarashthra wishes.
Whatever also should be done in respect of the citizens and the residents
of the provinces should be accomplished by you in your respective
departments, after taking the king's permission.'"



SECTION XLIII

"Vaisampayana said, 'After this king Yudhishthira of magnanimous soul
caused the Sraddha rites to be performed of every one of his kinsmen
slain in battle. King Dhritarashtra also of great fame, gave away, for
the good of his sons in the other world, excellent food, and kine, and
much wealth, and many beautiful and costly gems (unto the Brahmanas).
Yudhishthira accompanied by Draupadi, gave much wealth for the sake of
Drona and the high-souled Karna, of Dhrishtadyumna and Abhimanyu, of the
Rakshasa Ghatotkacha, the son of Hidimva, and of Virata, and his other
well-wishers that had served him loyally, and of Drupada and the five
sons of Draupadi. For the sake of each of these, the king gratified
thousands of Brahmanas with gifts of wealth and gems, and kine and
clothes. The king performed the Sraddha rite for the good in the next
world, of every one of those kings also who had fallen in the battle
without leaving kinsmen or friends behind. And the king also, for the
good of the souls of all his friends, caused houses to be founded for the
distribution of food, and places for the distribution of water, and tanks
to be excavated in their names. Thus paying off the debt he owed to them
and avoiding the chance of censure in the world, [126] the king became
happy and continued to protect his subjects religiously. He showed due
honour, as before, unto Dhritarashtra, and Gandhari, and Vidura, and unto
all the superior Kauravas and unto all the officers. Full of kindness,
the Kuru king honoured and protected all those ladies also who had, in
consequence of the battle, been deprived of their heroic husbands and
sons. The puissant king, with great compassion, extended his favours to
the destitute and the blind and the helpless by giving them food, clothes
and shelter. Freed from foes and having conquered the whole Earth, king
Yudhishthira began to enjoy great happiness.'"



SECTION XLIV

"Vaisampayana said, 'Having got back the kingdom, king Yudhishthira of
great wisdom and purity, after the ceremony of installation had been
over, joining his hands together, addressed the lotus-eyed Krishna of
Dasarha's race, saying, 'Through thy grace, O Krishna, through thy policy
and might and intelligence and prowess, O tiger among the Yadus, I have
got back this ancestral kingdom of mine. O thou of eyes like lotus
leaves, I repeatedly bow to thee, O chastiser of foes! Thou hast been
called the One only Being. Thou hast been said to be the refuge of all
worshippers. The regenerate ones adore thee under innumerable names. [127]
Salutations to thee, O Creator of the Universe! Thou art the soul of the
Universe and the Universe hath sprung from thee. Thou art Vishnu, thou
art Jishnu, thou art Hari, thou art Krishna, thou art Vaikuntha, and thou
art the foremost of all beings. Thou hast, as said in the Puranas, taken
thy birth seven times in the womb of Aditi. It was thou that tookest
birth in the womb of Prishni. [128] The learned say that thou art the
three Yugas. [129] All thy achievements are sacred. Thou art the lord of
our senses. Thou art the great Lord worshipped in sacrifices. Thou art
called the great swan. Thou art three-eyed Sambhu. Thou art One, though
known as Vibhu and Damodara. Thou art the great Boar, thou art Fire, thou
art the Sun, thou hast the bull for the device on thy banner, and thou
hast Garuda also as thy device. Thou art the grinder of hostile hosts,
thou art the Being that pervadest every form in the universe and thou art
of irresistible prowess. Thou art the foremost of all things, thou art
fierce, thou art the generalissimo in battle, thou art the Truth, thou
art the giver of food, and thou art Guha (the celestial generalissimo);
Thyself unfading, thou causest thy foes to fade and waste. Thou art the
Brahmana of pure blood, and thou art those that have sprung from
intermixture. Thou art great. Thou walkest on high, thou art the
mountains, and thou art called Vrishadarbha and Vrishakapi. Thou art the
Ocean, thou art without attributes, thou hast three humps, thou hast
three abodes, and thou takest human forms on earth, descending from
heaven. Thou art Emperor, thou art Virat, and thou art Swarat. [130] Thou
art the Chief of the celestials, and thou art the cause whence the
Universe has sprung. Thou art Almighty, thou art existence in every form,
thou art without form, thou art Krishna, and thou art fire. Thou art the
Creator, thou art the sire of the celestial physicians, thou art (the
sage) Kapila, and thou art the Dwarf. [131] Thou art Sacrifice embodied,
thou art Dhruva, [132] thou art Garuda, and thou art called Yajnasena.
Thou art Sikhandin, thou art Nahusha, and thou art Vabhru. Thou art the
constellation Punarvasu extended in the firmament, Thou art exceedingly
tawny in hue, thou art the sacrifice known by the name of Uktha, thou art
Sushena, thou art the drum (that sends forth its sound on every side).
The track of thy car-wheels is light. Thou art the lotus of Prosperity,
thou art the cloud called Pushkara, and thou art decked with floral
wreaths. Thou art affluent, thou art puissant, thou art the most subtle,
and it is thou whom the Vedas describe. Thou art the great receptacle of
waters, thou art Brahman, thou art the sacred refuge, and thou knowest
the abodes of all. Thou art called Hiranyagarbha, thou art the sacred
mantras swadha  and swaha, thou art Kesava. Thou art the cause whence all
this hath sprung, and thou art its dissolution. In the beginning it is
thou that createst the universe. This universe is under thy control, O
Creator of the universe! Salutations to thee, O wielder of Sarnga, discus
and sword!' Thus hymned by king Yudhishthira the just in the midst of the
court, the lotus-eyed Krishna became pleased. That foremost one of the
Yadavas then began to gladden the eldest son of Pandu with many agreeable
speeches."



SECTION XLV

"Vaisampayana said, 'The king dismissed all his subjects, who, commanded
by the monarch, returned to their respective homes. Comforting his
brothers, Yudhishthira, blazing with beauty, then addressed his brothers
Bhima of terrible prowess and Arjuna and the twins, saying, 'Your bodies
have, in the great battle, been mangled with diverse kinds of weapons by
the foe. Ye are greatly fatigued, grief and anger have scorched your
hearts. Through my fault, ye bulls of Bharata's race, ye have suffered
the miseries of an exile in the forests like vulgar men. In delight and
in happy ease enjoy this victory (that ye have won). After resting
yourselves and regaining the full use of your faculties, meet me again in
the morning.' After this, the mighty-armed Vrikodara like Maghavat
entering his own beautiful fane, entered the palace of Duryodhana, that
was adorned with many excellent buildings and rooms, that adorned with
gems of diverse kinds, that teemed with servants, male and female, and
that Yudhishthira assigned to him with the approval of Dhritarashtra. The
mighty-armed Arjuna also, at the command of the king, obtained the palace
of Dussasana which was not inferior to Duryodhana's and which consisted
of many excellent structures and was adorned with a gate-way of gold, and
which abounded in wealth and was full of attendants of both sexes. The
palace of Durmarshana was even superior to that of Dussasana. Looking
like the mansion of Kuvera himself, it was adorned with gold and every
kind of gem. King Yudhishthira gladly gave it to Nakula who deserved it
best and who had been emaciated (with the miseries of a life) in the
great forest. The foremost of palaces belonging to Durmukha was
exceedingly beautiful and adorned with gold. It abounded in beds and
beautiful women, with eyes like lotus-petals. The king gave it unto
Sahadeva who was ever employed in doing what was agreeable to him.
Obtaining it, Sahadeva became delighted as the Lord of treasures upon
obtaining Kailasa. Yuyutsu and Vidura and Sanjaya, O monarch, and
Sudharman and Dhaumya, proceeded to the abodes they had owned
before. [133] Like a tiger entering his cave in the hills, that tiger
among men, viz., Saurin, accompanied by Satyaki, entered the palace of
Arjuna. Feasting on the viands and drinks (that had been kept ready for
them), the princes passed the night happily. Awaking in the morning with
well pleased hearts, they presented themselves before king Yudhishthira.'"



SECTION XLVI

"Janamejaya said, 'It behoveth thee, O learned Brahmana, to tell me what
was next done by Yudhishthira the mighty-armed son of Dharma after he had
regained his kingdom. It behoveth thee to tell me also, O Rishi, what the
heroic Hrishikesa, the supreme master of the three worlds did after this.'

"Vaisampayana said, 'Listen to me, O king, as I narrate in detail, O
sinless one, what the Pandavas, headed by Vasudeva, did after this.
Having obtained his kingdom, O monarch, Kunti's son Yudhishthira
appointed each of the four orders of men to their respective duties. The
(eldest) son of Pandu gave unto a thousand high-souled Brahmanas of the
Snataka order a thousand Nishkas each. He then gratified the servants
that were dependant on him and the guests that came to him, including
persons that were undeserving and those that held heterodox views, by
fulfilling their wishes. Unto his priest Dhaumya he gave kine in
thousands and much wealth and gold and silver and robes of diverse kinds.
Towards Kripa, O monarch, the king behaved in the way one should towards
one's preceptor. Observant of vows, the king continued to honour Vidura
greatly. That foremost of charitable men gratified all persons with gifts
of food and drink and robes of diverse kinds and beds and seats. Having
restored peace to his kingdom, the king, O best of monarchs, possessed of
great fame, paid due honour unto Yuyutsu and Dhritarashtra. Placing his
kingdom, at the disposal of Dhritarashtra, of Gandhari, and of Vidura,
king Yudhishthira continued to pass his days happily. Having gratified
everybody, including the citizens, in this way, Yudhishthira, O bull of
Bharata's race, then proceeded with joined hands to the presence of the
high-souled Vasudeva. He beheld Krishna, of the hue of a blue cloud,
seated on a large sofa adorned with gold and gems. Attired in yellow
robes of silk and decked with celestial ornaments, his person blazed with
splendour like a Jewel set on gold. His bosom adorned with the Kaustubha
gem, he looked like the Udaya mountain that decked the rising Sun. So
beautiful did he look that there is no simile in the three worlds.
Approaching the high-souled one who was Vishnu himself in incarnate form,
king Yudhishthira addressed him sweetly and smilingly, saying, 'O
foremost of intelligent men, hast thou passed the night happily? O thou
of unfading glory, are all thy faculties in their full vigour? O foremost
of intelligent persons, is it all right with thy understanding? We have
got back our kingdom and the whole earth has come under our control, O
divine lord, through thy grace, O refuge of the three worlds and, O thou
of three steps, [134] through thy grace have we won victory and obtained
great fame and have not fallen away from the duties of our order!' Unto
that chastiser of foes, viz., king Yudhishthira the just who addressed
him in that strain the divine Krishna said not a word, for he was then
rapt in meditation."



SECTION XLVII

"Yudhishthira said, 'How wonderful is this, O thou of immeasurable
prowess, that thou art rapt in meditation! O great refuge of the
universe, is it all right with the three worlds? When thou hast, O God,
withdrawn thyself (from the world), having, O bull among men, adopted the
fourth, state, my mind has been filled with wonder. [135] The five
life-breaths that act within the body have been controlled by thee into
stillness. Thy delighted senses thou hast concentrated within thy mind.
Both speech and mind, O Govinda, have been concentrated within thy
understanding. All thy senses, indeed, have been withdrawn into thy
soul. [136] The hair on thy body stands erect. Thy mind and understanding
are both still. Thou art as immobile now, O Madhava, as a wooden post or
a stone. O illustrious God, thou art as still as the flame of a lamp
burning in a place where there is no wind. Thou art as immobile as a mass
of rock. If I am fit to hear the cause, if it is no secret of thine,
dispel, O god, my doubt for I beg of thee and solicit it as a favour.
Thou art the Creator and thou art the Destroyer. Thou art destructible
and thou art indestructible. Thou art without beginning and thou art
without end. Thou art the first and the foremost of Beings. O foremost of
righteous persons, tell me the cause of this (Yoga) abstraction. I
solicit thy favour, and am thy devoted worshipper, and bow to thee,
bending my head.' Thus addressed, the illustrious younger brother of
Vasava, recalling his mind, understanding, and the senses to their usual
sphere, said these words with a soft smile.'

"Vasudeva said, 'That tiger among men, Bhishma, who is now lying on a bed
of arrows, and who is now like unto a fire that is about to go out, is
thinking of me. Hence my mind also was concentrated on him. My mind was
concentrated upon him, the twang of whose bowstring and the sound of
whose palms Indra himself was unable to bear. I was thinking of him who
having vanquished in a trice all the assembled kings (at the Self-choice
of the daughters of the king of Kasi) abducted the three princesses for
the marriage of his brother Vichitravirya. I was thinking of him who
fought continually for three and twenty days with Rama himself of
Bhrigu's race and whom Rama was unable to overcome. Collecting all his
senses and concentrating his mind by the aid of his understanding, he
sought my refuge (by thinking of me). It was for this that I had centered
my mind upon him. I was thinking of him whom Ganga conceived and brought
forth according to ordinary human laws and whom Vasishtha took as a
pupil. I was thinking of that hero of mighty energy and great
intelligence who possesses a knowledge of all the celestial weapons as
also of the four Vedas with all their branches. I was thinking of him, O
son of Pandu, who is the favourite disciple of Rama, the son of
Jamadagni, and who is the receptacle of the sciences. I was thinking of
that foremost of all persons conversant with morality and duty, of him, O
bull of Bharata's race, who knows the Past, the Future, and the Present.
After that tiger among kings shall have, in consequences of his own
achievements, ascended to heaven, the earth, O son of Pritha, will look
like a moonless night. Therefore, O Yudhishthira, submissively
approaching Ganga's son, viz., Bhishma of terrible prowess, question him
about what thou mayst desire to learn. O lord of the earth, enquire of
him about the four branches of knowledge (in respect of morality,
profit., pleasure and salvation), about the sacrifices and the rites laid
down for the four orders, about the four modes of life, and about the
kingly duties in full. When Bhishma, that foremost one of Kuru's race,
will disappear from the world, every kind of knowledge will disappear
with him. It is for this that I urge thee (to go to him now).' Hearing
these beneficial words of high import from Vasudeva, the righteous
Yudhishthira, with voice choked in tears, answered Janardana, saying,
'What thou hast said, O Madhava, about the eminence of Bhishma, is
perfectly true. I have not the slightest doubt regarding it. Indeed, I
had heard of the high blessedness, as also the greatness, of the
illustrious Bhishma from high-souled Brahmanas discoursing upon it. Thou,
O slayer of foes, art the Creator of all the worlds. There cannot,
therefore, O delighter of the Yadavas, be the slightest doubt in what
thou sayest. If thy heart be inclined to show grace, O Madhava, then we
shall go unto Bhishma with thyself at our head. When the divine Surya
shall have turned towards the north, Bhishma will leave (this world), for
those regions of bliss that he has won. That descendant of Kuru's race,
therefore, O mighty-armed one, deserves to have a sight of thee. (If thou
grantest my prayer), Bhishma will then obtain a sight of thee that art
the first of Gods, of thee that art destructible and indestructible.
Indeed, O lord, thou it is that art the vast receptacle of Brahma.'"

"Vaisampayana continued, 'Hearing these words of king Yudhishthira the
just, the slayer of Madhu addressed Satyaki who was sitting beside him,
saying, 'Let my car be yoked.' At this, Satyaki quickly left Kesava's
presence and going out, commanded Daruka, saying, 'Let Krishna's car be
made ready.' Hearing the words of Satyaki, Daruka speedily yoked
Krishna's car. That foremost of vehicles, adorned with gold, decked with
a profusion of emeralds, and moon-gems and sun-gems, furnished with
wheels covered with gold, possessed of effulgence, fleet as the wind, set
in the middle with diverse other kinds of jewels, beautiful as the
morning sun, equipped with a beautiful standard topped by Garuda, and gay
with numerous banners, had those foremost of steeds, fleet as thought,
viz., Sugriva and Saivya and the other two, in trappings of gold, yoked
unto it. Having yoked it, O tiger, among kings, Daruka, with joined
hands, informed Krishna of the fact.'



SECTION XLVIII

"Janamejaya said, 'How did the grandsire of the Bharatas, who lay on a
bed of arrows, cast off his body and what kind of Yoga did he adopt?'

"Vaisampayana said, 'Listen, O king, with pure heart and concentrated
attention, as to how, O tiger among the Kurus, the high-souled Bhishma
cast off his body. As soon as the Sun, passing the solstitial point,
entered in his northerly course, Bhishma, with concentrated attention,
caused his soul (as connected with and independent of the body) to enter
his soul (in its independent and absolute state). Surrounded by many
foremost of Brahmanas, that hero, his body pierced with innumerable
arrows, blazed forth in great beauty like Surya himself with his
innumerable rays. Surrounded by Vyasa conversant with the Vedas by the
celestial Rishi Narada, by Devasthana, by Asmaka Sumantu, by Jaimini, by
the high-souled Paila, by Sandilya, by Devarata, by Maitreya of great
intelligence, by Asita and Vasishtha and the high-souled Kausika, by
Harita and Lomasa and Atri's son of great intelligence, by Vrihaspati and
Sukra and the great sage Chyavana, by Sanatkumara and Kapila and Valmiki
and Tumvuru and Kuru, by Maudgalya and Rama of Bhrigu's race, and the
great sage Trinavindu, by Pippalada and Vayu and Samvarta and Pulaha and
Katha, by Kasyapa and Pulastya and Kratu and Daksha and Parasara, by
Marichi and Angiras and Kasmya and Gautama and the sage Galava, by
Dhaumya and Vibhanda and Mandavya and Dhaumra and Krishnanubhautika, by
Uluka, that foremost of Brahmanas and the great sage Markandeya, by
Bhaskari and Purana and Krishna and Suta,--that foremost of virtuous
persons, surrounded by these and many other highly-blessed sages of great
souls and possessed of faith and self-restraint and tranquillity of mind,
the Kuru hero looked like the Moon in the midst of the planets and the
stars. Stretched on his bed of arrows, that tiger among men, Bhishma,
with pure heart and joined palms, thought of Krishna in mind, word, and
act. With a cheerful and strong voice he hymned the praise of the slayer
of Madhu, that master of yoga, with the lotus in his navel, that lord of
the universe, called Vishnu and Jishnu. With joined hands, that foremost
of eloquent men, that puissant one, viz., Bhishma of highly virtuous
soul, thus praised Vasudeva.

"Bhishma said, 'O Krishna, O foremost of Beings, be thou pleased with
these words which I utter, in brief and in detail, from desire of hymning
thy praises. Thou art pure and purity's self. Thou transcendest all. Thou
art what people say to be THAT. Thou art the Supreme Lord. With my whole
heart I seek thy refuge, O universal Soul and Lord of all creatures! [137]
Thou art without beginning and without end. Thou art the highest of the
high and Brahma. Neither the gods nor the Rishis know thee. The divine
Creator, called Narayana or Hari, alone knows thee. Through Narayana, the
Rishis, the Siddhas, the great Nagas, the gods, and the celestial Rishis
know a little of thee. Thou art the highest of the high and knowest no
deterioration. The gods, the Danavas, the Gandharvas, the Yakshas, the
Pannagas, do not know who thou art and whence art thou. All the worlds
and all created things live in thee, and enter thee (when the dissolution
comes). Like gems strung together in a thread, all things that have
attributes reside in thee, the Supreme Lord.' [138] Having the universe
for thy work and the universe for thy limbs, this universe consisting of
mind and matter resides in thy eternal and all-pervading soul like a
number of flowers strung together in a strong thread. Thou art called
Hari, of a thousand heads, a thousand feet, a thousand eyes, a thousand
arms, a thousand crowns, and a thousand faces of great splendour. Thou
art called Narayana, divinity, and the refuge of the universe. Thou art
the subtlest of the subtle, grossest of the gross, the heaviest of the
heavy and the highest of the high. In the Vaks, the Anuvaks, the Nishads,
and Upanishads, thou art regarded as the Supreme Being of irresistible
force. In the Samans also, whose declarations are always true, thou art
regarded as Truth's self! [139] Thou art of quadruple soul. Thou art
displayed in only the understanding (of all creatures). Thou art the Lord
of those that are bound to thee in faith. O God, thou art adored (by the
faithful) under four excellent, high, and secret names. [140] Penances are
ever present in thee. Performed (by other creatures for gratifying thee),
penances live in thy form. Thou art the Universal Soul. Thou art of
universal knowledge. Thou art the universe. Thou art omniscient. Thou art
the creator of everything in the universe. [141] Like a couple of sticks
generating a blazing fire, thou hast been born of the divine Devaki and
Vasudeva for the protection of Brahma on earth. [142] For this eternal
salvation, the devout worshipper, with mind withdrawn from everything
else and casting off all desires, beholds thee, O Govinda, that art the
pure Soul, in his own soul. Thou transcendest Surya in glory. Thou art
beyond the ken of the senses and the understanding. O Lord of all
creatures, I place myself in thy hands. In the Puranas thou hast been
spoken as Purusha (all-pervading spirit). On occasions of the
commencement of the Yugas, thou art said to be Brahma, while on occasions
of universal dissolution thou art spoken of as Sankarshana. Adorable thou
art, and therefore I adore thee. Though one, thou hast yet been born in
innumerable forms. Thou hast thy passions under complete control. Thy
devout worshippers, faithfully performing the rites laid down in the
scriptures, sacrifice to thee, O giver of every wish! Thou art called the
sheath within which the universe lies. All created things live in thee.
Like swans and ducks swimming on the water, all the worlds that we see
float in thee. Thou art Truth. Thou art One and undeteriorating. Thou art
Brahma, Thou art That which is beyond Mind and Matter. Thou art without
beginning, middle, and end. Neither the gods nor the Rishis know thee.
The gods, the Asuras, the Gandharvas, the Siddhas, the Rishis, and the
great Uragas with concentrated souls, always adore thee. Thou art the
great panacea for all sorrow. Thou art without birth and death. Thou art
Divine. Thou art self-created. Thou art eternal. Thou art invisible and
beyond ken. Thou art called Hari and Narayana, O puissant one. The Vedas
declare thee to be the Creator of the universe and the Lord of everything
existing in the universe. Thou art the Supreme protector of the universe.
Thou knowest no deterioration and thou art that which is called the
highest. Thou art of the complexion of gold. Thou art the slayer of
Asuras. Though One, Aditi brought thee forth in twelve forms. [143]
Salutations to thee that art the soul of the Sun. Salutations to thee in
thy form of Soma that is spoken of as the chief of all the regenerate
ones and that gratifies with nectar the gods in the lighted fortnight and
the Pitris in the dark fortnight. Thou art the One Being of transcendent
effulgence dwelling on the other side of thick darkness. Knowing thee one
ceases to have any fear of death. Salutations to thee in that form which
is an object of knowledge. [144] In the grand Uktha sacrifice, the
Brahmanas adore thee as the great Rich. In the great fire-sacrifice, they
sing thee as the chief Adhyaryu (priest). Thou art the soul of the Vedas.
Salutations to thee. The Richs, the Yajus, and the Samans are thy abode.
Thou art the five kinds of sanctified libations (used in sacrifices).
Thou art the seven woofs used in the Vedas. Salutations to thee in thy
form of Sacrifice. [145] Libations are poured on the Homa fire in
accompaniment with the seventeen monosyllabic sounds. Thou art the soul
of the Homa. Salutations to thee! Thou art that Purusha whom the Vedas
sing. Thy name is Yajus. The Vedic metres are thy limbs. The sacrifices
laid down in the three Vedas are thy three heads. The great sacrifice
called Rathantara is thy voice expressive of gratification. Salutation to
thee in thy form of sacred hymns! Thou art the Rishi that hadst appeared
in the great sacrifice extending for a thousand years performed by the
creators of the universe. Thou art the great swan with wings of gold.
Salutations to thee in thy form of a swan. [146] Roots with all kinds of
affixes and suffixes are thy limbs. The Sandhis are thy joints. The
consonants and the vowels are thy ornaments. The Vedas have declared thee
to be the divine word. Salutations to thee in thy form as the word! [147]
Assuming the form of a boar whose limbs were constituted by sacrifice,
thou hadst raised the submerged earth for the benefit of the three
worlds. Salutations to thee in thy form of infinite prowess! Thou
sleepest in Yoga on thy snake-decked sofa constituted by the thousand
hoods (of the Naga). Salutations to thee in thy form of sleep! Thou
buildest the bridge for the good (to cross the sea of life) with Truth,
with those means by which emancipation may be obtained, and with the
means by which the senses may be controlled. Salutations to thee in thy
form of Truth! Men practising diverse creeds, actuated by desire of
diverse fruits worship thee with diverse rites. Salutations to thee in
thy form of Creed! From thee have all things sprung. It is thou that
excitest all creatures having physical frames containing the principle of
desire. Salutations to thee in thy form of Excitement. The great Rishis
seek thy unmanifest self within the manifest. Called Kshetrajna, thou
sittest in Kshetra. Salutations to thee in thy form of Kshetra! [148] Thou
always conscious and present in self, the Sankhyas still describe thee as
existing in the three states of wakefulness, dream, and sound sleep. They
further speak of thee as possessed of sixteen attributes and representing
the number seventeen. Salutations to thy form as conceived by the
Sankhyas! [149] Casting off sleep, restraining breath, withdrawn into
their own selves, Yogins of restrained senses behold thee as eternal
light. Salutations to thee in thy Yoga form! Peaceful Sannyasins, freed
from fear of rebirth in consequence of the destruction of all their sins
and merits, obtain thee. Salutations to thee in thy form of
emancipation! [150] At the end of a thousand Yugas, thou assumest the form
of a fire with blazing flames and consumest all creatures. Salutations to
thee in thy form of fierceness! Having consumed all creatures and making
the universe one vast expanse of water, thou sleepest on the waters in
the form of a child. Salutations to thee in thy form as Maya (illusion)!
From the navel of the Self-born of eyes like lotus leaves, sprang a
lotus. On that lotus is established this universe. Salutations to thee in
thy form as lotus! Thou hast a thousand heads. Thou pervadest everything.
Thou art of immeasurable soul. Thou hast subjugated the four kinds of
desire that are as vast as the four oceans. Salutations to thee in thy
form of Yoga-sleep! The clouds are in the hair of thy head. The rivers
are in the several joints of thy limbs. The four oceans are in thy
stomach. Salutations to thee in thy form as water! Birth and the change
represented by death spring from thee. All things, again, at the
universal dissolution dissolve away in thee. Salutations to thy form as
cause! Thou sleepest not in the night. Thou art occupied in day time
also. Thou observest the good and the bad actions (of all). Salutations
to thee in thy form of (universal) observer! There is no act which thou
canst not do. Thou art, again, ever ready to accomplish acts that are
righteous. Salutations to thee in thy form of Work, the form, viz., which
is called Vaikuntha! In wrath thou hadst, in battle, exterminated thrice
seven times the Kshatriyas who had trampled virtue and authority under
their feet. Salutations to thee in thy form of Cruelty! Dividing thyself
into five portions thou hast become the five vital breaths that act
within everybody and cause every living creature to move. Salutations to
thee in thy form of air! Thou appearest in every Yuga in the form called
month and season and half-year and year, and art the cause of both
creation and dissolution. Salutations to thee in thy form of Time!
Brahmanas are thy mouth, Kshatriyas are thy two arms, Vaisyas are thy
stomach and thighs, and Sudras live in thy feet. Salutations to thee in
thy form of caste! Fire constitute thy mouth. The heavens are the crown
of thy head. The sky is thy navel. The earth is thy feet. The Sun is thy
eye. The points of the compass are thy ears. Salutations to thee in thy
form as the (three) worlds! Thou art superior to Time. Thou art superior
to Sacrifice. Thou art higher than the highest. Thyself without origin,
thou art the origin of the universe. Salutations to thee in thy form as
Universe! Men of the world, according to the attributes ascribed to thee
by the Vaiseshika theory, regard thee as the Protector of the world.
Salutations to thee in thy form of Protector! Assuming the forms of food,
drink, and fuel, thou increasest the humours and the life-breaths of
creatures and upholdest their existence. Salutations to thee in thy form
of life! For supporting the life-breaths thou eatest the four kinds of
food. [151] Assuming also the form of Agni within the stomach, thou
digestest that food. Salutations to thee in the form of digesting heat!
Assuming the form of half-man and half-lion, with tawny eyes and tawny
manes, with teeth and claws for thy weapons, thou hadst taken the life of
the chief of the Asuras. Salutations to thee in thy form of swelling
might! Neither the gods, nor the Gandharvas, nor the Daityas, nor the
Danavas, know thee truly. Salutations to thy form of exceeding subtility!
Assuming the form of the handsome, illustrious, and puissant Ananta in
the nether region, thou upholdest the world. Salutations to thy form of
Might! Thou stupefiest all creatures by the bonds of affection and love
for the continuance of the creation. Salutations to thee in thy form of
stupefaction. [152] Regarding that knowledge which is conversant with the
five elements to be the true Self-knowledge (for which yogins strive),
people approach thee by knowledge! Salutations to thee in thy form of
Knowledge! Thy body is immeasurable. Thy understanding and eyes are
devoted to everything. Thou art infinite, being beyond all measures.
Salutations to thee in thy form of vastness! Thou hadst assumed the form
of a recluse with matted locks on head, staff in hand, a long stomach,
and having thy begging bowl for thy quiver. Salutations to thee in thy
form of Brahma. [153] Thou bearest the trident, thou art the lord of the
celestials, thou hast three eyes, and thou art high-souled. Thy body is
always besmeared with ashes, and thy phallic emblem is always turned
upwards. Salutations to thee in thy form of Rudra! The half-moon forms
the ornament of thy forehead. Thou hast snakes for the holy thread
circling thy neck. Thou art armed with Pinaka and trident. Salutations to
thy form of Fierceness! Thou art the soul of all creatures. Thou art the
Creator and the Destroyer of all creatures. Thou art without wrath,
without enmity, without affection. Salutations to thee in thy form of
Peace! Everything is in thee. Everything is from thee. Thyself art
Everything. Everywhere art thou. Thou art always the All. Salutations to
thee in thy form as Everything! Salutations to thee whose work is the
universe, to thee that art the soul of the universe, to thee from whom
hath sprung the universe, to thee that art the dissolution of all things,
to thee that are beyond the five (elements that constitute all things)!
Salutations to thee that art the three worlds, to thee that art above the
three worlds! Salutations to thee that art all the directions! Thou art
all and thou art the one receptacle of All. Salutations to thee, O divine
Lord, O Vishnu, and O eternal origin of all the worlds! Thou, O
Hrishikesa, art the Creator, thou art the Destroyer, and thou art
invincible. I cannot behold that heavenly form in which thou art
displayed in the Past, Present, and the Future. I can, however, behold
truly thy eternal form (as manifest in thy works). Thou hast filled
heaven with thy head, and the earth with thy feet: with thy prowess thou
hast filled the three worlds. Thou art Eternal and thou pervadest
everything in the universe. The directions are thy arms, the Sun is thy
eye, and prowess is thy vital fluid. Thou art the lord of all creatures.
Thou standest, shutting up the seven paths of the Wind whose energy is
immeasurable. They are freed from all feats that worship thee, O Govinda
of unfading prowess, thee that art attired in yellow robes of the colour
of the Atasi flower. [154] Even one bending of the head unto thee, O
Krishna, is equal to the completion of ten Horse-sacrifices. The man that
has performed ten Horse-sacrifices is not freed from the obligation of
rebirth. The man, however, that bows to Krishna escapes rebirth. They
that have Krishna for their vow, they that think of Krishna in the night,
and upon rising from sleep, may be said to have Krishna for their body.
Those people (after death) enter Krishna's self even as libations of
clarified butter sanctified with mantras enter the blazing fire.
Salutations to thee that dispellest the fear of hell, to thee, O Vishnu,
that art a boat unto them that are plunged amid the eddies of the ocean
represented by worldly life! Salutations to thee, O God, that art the
Brahmana's self, to thee that art the benefactor of Brahmanas and kine,
to thee that art the benefactor of the universe, to thee that art Krishna
and Govinda! The two syllables Hari constitute the pecuniary stock of
those that sojourn through the wilderness of life and the medicine that
effectually cures all worldly, predilections, besides being the means
that alleviate sorrow and grief. [155] As truth is full of Vishnu, as the
universe is full of Vishnu, as everything is full of Vishnu, so let my
soul be full of Vishnu and my sins be destroyed! I seek thy protection
and am devoted to thee, desirous of obtaining a happy end O thou of eyes
like lotus petals, O best of gods, do thou think of what will be for my
good! Thyself without origin, O Vishnu, thou art the origin of Knowledge
and Penances. Thus art thou praised! O Janardana, thus worshipped by me
in the Sacrifice constituted by speech (alone), be, O god, gratified with
me! The Vedas are devoted to Narayana. Penances are devoted to Narayana.
The gods are devoted to Narayana. Everything is always Narayana!'"

Vaisampayana continued, "Having uttered these words, Bhishma, with mind
concentrated upon Krishna, said, 'Salutations to Krishna!' and bowed unto
him. Learning by his Yoga prowess of the devotion of Bhishma, Madhava,
otherwise called Hari, (entering his body) bestowed upon him heavenly
knowledge compassing the Past, the Present, and the Future, and went
away. When Bhishma became silent, those utterers of Brahma (that sat
around him), with voices choked in tears, adored that high-souled chief
of the Kurus in excellent words. Those foremost of Brahmanas uttered the
praises of Krishna also, that first of Beings, and then continued in soft
voices to commend Bhishma repeatedly. Learning (by his Yoga powers) of
the devotion of Bhishma towards him, that foremost of Beings, viz.,
Madhava, suddenly rose from his seat and ascended on his car, Kesava and
Satyaki proceeded on one car. On another proceeded those two illustrious
princes, viz., Yudhishthira and Dhananjaya. Bhimasena and the twins rode
on a third; while those bulls among men, Kripa and Yuyutsu, and that
scorcher of foes, Sanjaya of the Suta caste, proceeded on their
respective cars, each of which looked like a town. And all of them
proceeded, causing the earth to tremble with the rattle of their
chariot-wheels. That foremost of men, as he proceeded, cheerfully
listened to the speeches, fraught with his praise, that were uttered by
the Brahmanas. The slayer of Kesi, with gladdened heart, saluted the
people that waited (along the streets) with joined hands and bent heads."



SECTION XLIX

Vaisampayana said, "Then Hrishikesa and king Yudhishthira, and all those
persons headed by Kripa, and the four Pandavas, riding on those cars
looking like fortified cities and decked with standards and banners,
speedily proceeded to Kurukshetra with the aid of their fleet steeds.
They descended on that field which was covered with hair and marrow and
bones and where millions of high-souled Kshatriyas had cast away their
bodies. It abounded also with many a hill formed of the bodies and bones
of elephants and steeds, and human heads and skulls lay stretched over it
like conch-shells. Variegated with thousands of funeral pyres and teeming
with heaps of armour and weapons, the vast plain looked like the drinking
garden of the Destroyer himself used and abandoned recently. The mighty
car-warriors quickly proceeded, viewing the field of battle haunted by
crowds of spirits and thronged with Rakshasas. While proceeding, the
mighty-armed Kesava, that delighter of all the Yadavas, spoke unto
Yudhishthira about the prowess of Jamadagni's son, 'Yonder, at a
distance, O Partha, are seen the five lakes of Rama! There Rama offered
oblations of Kshatriya blood unto the manes of his ancestors. It was
hither that the puissant Rama, having freed the earth of Kshatriya for
thrice seven times, gave up his task."

"Yudhishthira said,--'I have great doubts in what thou sayest about
Rama's having thrice seven times exterminated the Kshatriyas in days of
old. When the very Kshatriya seed was burnt by Rama, O bull among the
Yadus, how was the Kshatriya order revived, O thou of immeasurable
prowess? How, O bull of the Yadus, was the Kshatriya order exterminated
by the illustrious and high-souled Rama, and how did it again grow? In
frightful car-encounters millions of Kshatriyas were slain. The earth, O
foremost of eloquent men, was strewn with the corpses of Kshatriyas. For
what reason was the Kshatriya order thus exterminated in days of yore by
Rama, the high-souled descendant of Bhrigu, O tiger among the Yadus? O
thou of Vrishni's race, remove this doubt of mine, O bird-bannered hero!
O Krishna, O younger brother of Baladeva, the highest knowledge is from
thee.'"

Vaisampayana said,--"The puissant elder brother of Gada then narrated
unto Yudhishthira of incomparable prowess everything that happened, in
full detail, as to how the earth had become filled with Kshatriyas."



SECTION L

"Vasudeva said, 'Listen, O son of Kunti, to the story of Rama's energy
and powers and birth as heard by me from great Rishis discoursing upon
the subject. Listen to the story of how millions of Kshatriyas were slain
by Jamadagni's son and how those that sprung again in the diverse royal.
races in Bharata were again slaughtered. Jadu had a son named Rajas.
Rajas had a son named Valakaswa. King Valakaswa had a son named Kusika of
righteous behaviour. Resembling the thousand-eyed Indra on earth, Kusika
underwent the austerest of penances from desire of attaining the chief of
the three worlds for a son. Beholding him engaged in the austerest of
penances and competent to beget a son, the thousand-eyed Purandara
himself inspired the king (with his force). The great lord of the three
worlds, the chastiser of Paka, O king, then became Kusika's son known by
the name of Gadhi. Gadhi had a daughter, O monarch, of the name of
Satyavati. The puissant Gadhi gave her (for wife) unto Richika, a
descendant of Bhrigu. Her lord of Bhrigu's race, O delighter of the
Kurus, became highly gratified with her for the purity of her behaviour.
He cooked the sacrificial food consisting of milk and rice for giving
unto Gadhi (her sire) a son. Calling his wife, Richika of Bhrigu's race
said, 'This portion of the sanctified food should be taken by thee, and
this (other) portion by thy mother. A son will be born of her that will
blaze with energy and be a bull among Kshatriyas. Invincible by
Kshatriyas on earth, he will be the slayer of the foremost of Kshatriyas.
As regards thee, O blessed lady, this portion of the food will give thee
a son of great wisdom, an embodiment of tranquillity, endued with ascetic
penances, and the foremost of Brahmanas. Having said these words unto his
wife, the blessed Richika of Bhrigu's race, setting his heart on
penances, proceeded to the woods. About this time, king Gadhi, resolved
upon a pilgrimage to the holy waters, arrived with his queen at the
retreat, of Richika. Satyavati, upon this, O king, taking the two
portions of the sanctified food, cheerfully and in great haste,
represented the worlds of her lord unto her mother. The queen-mother, O
son of Kunti, gave the portion intended for herself unto her daughter,
and herself took from ignorance the portion intended for the latter. Upon
this, Satyavati, her body blazing with lustre, conceived a child of
terrible form intended to become the exterminator of the Kshatriyas.
Beholding a Brahmana child lying within her womb, that tiger among the
Bhrigus said unto his wife of celestial beauty these words: 'Thou hast
been deceived by the, mother, O blessed lady, in consequence of the
substitution of the sanctified morsels. Thy son will become a person of
cruel deeds and vindictive heart. Thy brother again (born of thy mother)
will be a Brahmana devoted to ascetic penances. Into the sanctified food
intended for thee had been placed the seed of the supreme and universal
Brahma, while into that intended for thy mother had been placed the sum
total of Kshatriya energy. In consequence, however, of the substitution
of the two portions, O blessed lady, that which had been intended will
not happen. Thy mother will obtain a Brahmana child while thou wilt
obtain a son that will become a Kshatriya.' Thus addressed by her lord,
the highly blessed Satyavati prostrated herself and placing her head at
his feet, trembling, said, 'It behoveth thee not, O holy one, to speak
such words unto me, viz., 'Thou shalt obtain a wretch among Brahmanas
(for thy son).'

"Richika said, 'This was not intended by me, O blessed lady, in respect
of thee. A son of fierce deeds has been conceived by thee simply in
consequence of the substitution of the sanctified morsels.'

"Satyavati replied saying, 'If thou wishest, O sage, thou canst create
other worlds, what need then be said of a child? It behoveth thee, O
puissant one, to give me a son that shall be righteous and devoted to
peace.'

"Richika said, 'Never was falsehood spoken by me before, O blessed lady,
even in jest. What need then be said of (such a solemn occasion as)
preparing sanctified food with the aid of Vedic formulae after igniting
t. fire? It was ordained of yore by Destiny, O amiable one! I have
ascertained it all by my penances. All the descendants of thy father will
be possessed of Brahmanic virtues.'

"Satyavati said, 'O puissant one, let our grandson be such, but, O
foremost of ascetics, let me have a son of tranquil pursuits.'

"Richika said, 'O thou of the fairest complexion, there is no
distinction, I conceive, between a son and a grandson. It will be, O
amiable one, as thou sayest.'

"Vasudeva continued, 'Then Satyavati brought forth a son in Bhrigu's race
who was devoted to penances and characterised by tranquil pursuits, viz.,
Jamadagni of regulated vows. Kusika's son Gadhi begot a son named
Viswamitra. Possessed of every attribute of a Brahmana, that son (though
born in the Kshatriya order) was equal to a Brahmana. Richika (thus)
begot Jamadagni, that ocean of penances. Jamadagni begot a son of fierce
deeds. The foremost of men, that son mastered the sciences, including the
science of arms. Like unto a blazing fire, that son was Rama, the
exterminator of the Kshatriyas. Having gratified Mahadeva on the
mountains of Gandhamadana, he begged weapons of that great god,
especially the axe of fierce energy in his hands. In consequence of that
unrivalled axe of fiery splendour and irresistible sharpness, he became
unrivalled on earth. Meanwhile the mighty son of Kritavirya, viz., Arjuna
of the Kshatriya order and ruler of the Haihayas, endued with great
energy, highly virtuous in behaviour, and possessed of a thousand arms
through the grace of (the great Rishi) Dattatreya, having subjugated in
battle, by the might of his own arms, the whole earth with her mountains
and seven islands, became a very powerful emperor and (at last) gave away
the earth unto the Brahmanas in a horse-sacrifice. On a certain occasion,
solicited by the thirsty god of fire, O son of Kunti, the thousand-armed
monarch of great prowess gave alms unto that deity. Springing from the
point of his shafts, the god of fire, possessed of great energy, desirous
of consuming (what was offered), burnt villages and towns and kingdoms
and hamlets of cowherds. Through the prowess of that foremost of men,
viz., Kritavirya of great energy, the god of fire burnt mountains and
great forests. Assisted by the king of the Haihayas, the god of fire,
caused by the wind to blaze forth with energy consumed the uninhabited
but delightful retreat of the high-souled Apava. Possessed of great
energy, Apava, O mighty-armed king, seeing his retreat consumed by the
powerful Kshatriya, cursed that monarch in wrath, saying, 'Since, O
Arjuna, without excepting these my specious woods, thou hast burnt them,
therefore, Rama (of Bhrigu's race) will lop off thy (thousand) arm. The
mighty Arjuna, however, of great prowess, always devoted to peace, ever
regardful of Brahmanas and disposed to grant protection (unto all class),
and charitable and brave, O Bharata, did not think of that curse
denounced on him by that high-souled Rishis. His powerful sons, always
haughty and cruel, in consequence of that course, became the indirect
cause of his death. The princes, O bull of Bharata's race, seize and
brought away the calf of Jamadagni's homa cow, without the knowledge of
Kritavirya, the ruler of the Haihayas. For this reason a dispute took
place between the high-souled Jamadagni (and the Haihayas). The puissant
Rama, the son of Jamadagni, filled with wrath, lopped off the arms of
Arjuna and brought back, O monarch, his sire's calf which was wandering
within the inner enclosures of the king's palace. Then the foolish son of
Arjuna, repairing together to the retreat of the high-souled Jamadagni,
felled with the points of their lances, O king, the head of the Rishi
from off his trunk while the celebrated Rama was out for fetching sacred
fuel and grass. Inflamed with wrath at the death of his father and
inspired with vengeance, Rama vowed to free the earth of Kshatriyas and
took up arms. Then that tiger among the Bhrigus, possessed of great
energy, putting forth his prowess, speedily slaughtered all the sons and
grandsons of Kritavirya. Slaughtering thousands of Haihayas in rage, the
descendent of Bhrigu, O king, made the earth miry with blood. Possessed
of great energy, he quickly reft the earth of all Kshatriyas. Filled then
with compassion, he retired into the woods. Afterwards, when some
thousands of years had passed away, the puissant Rama, who was wrathful
by nature, had imputations cast upon him (of cowardice). The grandson of
Viswamitra and son of Raivya, possessed of great ascetic merit, named
Paravasu, O monarch, began to cast imputations on Rama in public, saying,
'O Rama, were not those righteous men, viz., Pratardana and others, who
were assembled at a sacrifice at the time of Yayati's fall, Kshatriyas by
birth? Thou art not of true vows, O Rama! Thine is an empty boast among
people. Through fear of Kshatriya heroes thou hast betaken thyself to the
mountains. The descendant of Bhrigu, hearing these words of Paravasu,
once more took up arms and once more strewed the earth with hundreds of
Kshatriya bodies. Those Kshatriyas, however, O king, counting by
hundreds, that were spared by Rama, multiplied (in time) and became
mighty monarchs on earth. Rama once more slaughtered them quickly, not
sparing the very children, O king! Indeed, the earth became once more
strewn with the bodies of Kshatriya children of premature birth. As soon
as Kshatriya children were born, Rama slaughtered them. Some Kshatriya
ladies, however, succeeded in protecting their children (from Rama's
wrath). Having made the earth destitute of Kshatriyas for thrice seven
times, the puissant Bhargava, at the completion of a horse-sacrifice,
gave away the earth as sacrificial present unto Kasyapa. For preserving
the remnant of the Kshatriyas, Kasyapa, O king, pointing with his hand
that still held the sacrificial ladle, said these words, O great sage,
repair to the shores of the southern ocean. It behoveth thee not, O Rama,
to reside within (what is) my dominion.' At these words, Ocean suddenly
created for Jamadagni's son, on his other shore, a region called
Surparaka. Kasyapa also, O monarch, having accepted the earth in gift,
and made a present of it unto the Brahmanas, entered the great forest.
Then Sudras and Vaisyas, acting most wilfully, began to unite themselves,
O bull of Bharata's race, with the wives of Brahmanas. When anarchy sets
in on earth, the weak are oppressed by the strong, and no man is master
of his own property. Unprotected duly by Kshatriyas observant of virtue,
and oppressed by the wicked in consequence of that disorder, the earth
quickly sank to the lowest depths. Beholding the earth sinking from fear,
the high-souled Kasyapa held her on his lap; and since the great Rishi
held her on his lap (uru) therefore is the earth known by the name of
Urvi. The goddess earth, for protection's sake, gratified Kasyapa and
begged of him a king.

"The Earth said, 'There are, O, regenerate one, some foremost of
Kshatriyas concealed by me among women. They were born in the race of
Haihayas. Let them, O sage, protect me. There is another person of Puru's
race, viz., Viduratha's son, O puissant one, who has been brought up
among bears in the Rikshavat mountains. Another, viz., the son of
Saudasa, has been protected, through compassion, by Parasara of
immeasurable energy and ever engaged in sacrifices. Though born in one of
the regenerate orders, yet like a Sudra he does everything for that Rishi
and has, therefore, been named Sarvakarman (servant of all work). Sivi's
son of great energy, viz., Gopati by name, has been brought up in the
forest among kine. Let him, O sage, protect me. Pratardana's son, named
Vatsa of great might, has been brought up among calves in a cowpen. Let
that one of the royal order protect me. Dadhivahana's grandson and
Diviratha's son was concealed and protected on the banks of Ganga by the
sage Gautama. His name is Vrihadratha. Possessed of great energy and
adorned with numerous blessed qualities, that blessed prince has been
protected by wolves and the mountains of Gridhrakuta. Many Kshatriyas
belonging to the race of Maratta have been protected. Equal unto the lord
of Maruts in energy, they have been brought up by Ocean. These children
of the Kshatriya order have been heard of as existing in different
places. They are living among artisans and goldsmiths. If they protect me
I shall then stay unmoved. Their sires and grandsires have been slain for
my sake by Rama Of great prowess. It is my duty, O great sage, to see
that their funeral rites are duly performed. I do not desire that I
should be protected by my present rulers. Do thou, O sage, speedily make
such arrangements that I may exist (as before).'

"Vasudeva continued, 'The sage Kasyapa then, seeking out those Kshatriyas
of great energy whom the goddess had indicated, installed them duly as
kings (for protecting her). Those Kshatriya races that are now extent are
the progeny of those princes. That which thou hast questioned me, O son
of Panda, happened in days of yore even thus.'

"Vaisampayana continued, 'Conversing thus with Yudhishthira, that
foremost of righteous persons, the high-souled Yadava hero proceeded
quickly on that car, illumining all the points of the compass like the
divine Surya himself.'"



SECTION LI

"Vaisampayana said, 'King Yudhishthira, hearing of those feats of Rama,
became filled with wonder and said unto Janardana, O thou of Vrishni's
race, the prowess of the high-souled Rama, who in wrath had freed the
earth of Kshatriyas, was like that of Sakra himself. The scions of
Kshatriyas, troubled with the fear of Rama, were concealed (and brought
up) by kine, Ocean, leopards, bears and apes. Worthy of every praise is
this world of men and fortunate are they that reside in it where a feat,
that, was again so righteous, was accomplished by a. Brahmana.' After
this discourse was ended, those two illustrious persons, viz., Krishna of
unfading glory and Yudhishthira proceeded thither where the puissant son
of Ganga lay on his bed of arrows. They then beheld Bhishma stretched on
his arrowy bed and resembling in splendour the evening San covered with
his own rays. The Kuru hero was surrounded by many ascetics like he of a
hundred sacrifices by the deities of heaven. The spot on which he lay was
highly sacred, being situate on the banks of the river Oghavati.
Beholding him from a distance, Krishna and Dharma's royal son, and the
four Pandavas, and the other headed by Saradwat, alighted from their
vehicles and collecting their restless minds and concentrating all their
senses, approached the great Rishis. Saluting those foremost of Rishis
headed by Vyasa. Govinda and Satyaki and the others approached the son of
Ganga. Beholding Ganga's son of great ascetic merit, the Yadu and Kuru
princes, those foremost of men, took their seats, surrounding him. Seeing
Bhishma looking like a fire about to die out, Kesava with a rather
cheerless heart addressed him as follows.'

"Kesava said, 'Are thy perceptions now as clear as before? I hope thy
understanding, O foremost of eloquent men, is not clouded. I hope thy
limbs are not tortured by the pain arising from the wounds by shafts.
From mental grief also the body becomes weak. In consequences of the boon
granted to thee by thy sire, the righteous Santanu, thy death, O puissant
hero, depends on thy own will. I myself have not that merit in
consequence of which thou hast obtained this boon. The minutest pin
(inserted) within the body produces pain. What need then be said, O king,
of hundreds of arrows that have pierced thee? Surely, pain cannot be said
to afflict thee. Thou art competent, O Bharata, to instruct the very gods
regarding the origin and dissolution of living creatures. Possessed of
great knowledge, everything belonging to the Past, the Future, and the
Present, is well known to thee. The dissolution of created beings and the
reward of righteousness are well known to thee, O thou of great wisdom,
for thou art an ocean of virtue and duty. While living in the enjoyment
of swelling sovereignty, I beheld thee forgo female intercourse though
sound of limbs and perfectly hale and though surrounded by female
companions. Except Santanu's son Bhishma of great energy and firmly
devoted to righteousness, possessed of heroism and having virtue for the
only object of his pursuit, we have never heard of any other person in
the three worlds that could, by his ascetic power, though lying on a bed
of arrows and at the point of death, still have such a complete mastery
over death (as to keep it thus at bay). We have never heard of anybody
else that was so devoted to truth, to penances, to gifts, to the
performances of sacrifices, to the science of arms, to the Vedas, and to
the protection of persons soliciting protection, and that was so harmless
to all creatures, so pure in behaviour, so self-restrained, and so bent
upon the good of all creatures, and that was also so great a car-warrior
as thee. Without doubt, thou art competent to subjugate, on a single car,
the gods, Gandharvas, Asuras, Yakshas, and Rakshasas. O mighty-armed
Bhishma, thou art always spoken of by the Brahmanas as the ninth of the
Vasus. By thy virtues, however, thou hast surpassed them all and art
equal unto Vasava himself. I know, O best of persons, that thou art
celebrated for thy prowess, O foremost of beings, among even the very
gods. Among men on earth, O foremost of men, we have never seen nor heard
of any one possessed of such attributes as thee. O thou of the royal
order, thou surpassest the gods themselves in respect of every attribute.
By thy ascetic power thou canst create a universe of mobile and immobile
creatures. What need then be said of thy having acquired many blessed
regions by means of thy foremost of virtues? Dispel now the grief of the
eldest son of Panda who is burning with sorrow on account of the
slaughter of his kinsmen. All the duties that have been declared in
respect of the four orders about the four modes of life are well known to
thee. Everything again that is indicated in the four branches of
knowledge, in the four Hotras, O Bharata, as also those eternal duties
that are laid down in Yoga and Sankhya philosophy, the duties too of the
four orders and these duties that are not inconsistent with their
declared practices,--all these, along with their interpretations, O son
of Ganga, are known to thee. The duties that have been laid down for
those sprang from an intermixture of the four orders and those laid down
for particular countries and tribes and families, and those declared by
the Vedas and by men of wisdom, are all well known to thee. The subjects
of histories and the Puranas are all known to thee. All the scriptures
treating of duty and practice dwell in thy mind. Save thee, O bull among
men, there is no other person that can remove the doubts that may arise
in respect of those subjects of knowledge that are studied in the world.
With the aid of thy intelligence, do thou, O prince of men, drive the
sorrow felt by the son of Pandu. Persons possessed of so great and such
varied knowledge live only for comforting men whose minds have been
stupefied.'

"Vaisampayana said, 'Hearing those words of Vasudeva of great
intelligence, Bhishma, raising his head a little, said these words with
joined hands.'

"Bhishma said, 'Salutations to thee, O divine Krishna! Thou art the
origin and thou art the dissolution of all the worlds. Thou art the
Creator and thou art the Destroyer. Thou, O Hrishikesa, art incapable of
being vanquished by any one. The universe is the handiwork. Thou art the
soul of the universe and the universe hath sprung from thee. Salutations
to thee! Thou art the end of all created things. Thou art above the five
elements. Salutations to thee that art the three worlds and that art
again above the three worlds. O lord of Yogins, salutations to thee that
art the refuge of everything. O foremost of beings, those words which
thou hast said regarding me have enabled me to behold thy divine
attributes as manifest in the three worlds. (In consequence of that
kindness), O Govinda, I also behold thy eternal form. Thou standest
shutting up the seven paths of the Wind possessed of immeasurable energy.
The firmament is occupied by thy head, and the earth by thy feet. The
points of the compass are thy two arms, and the Sun is thy eye, and Sakra
constitutes thy prowess. O thou of unfading glory, thy Person, attired in
yellow robes that resemble the hue of the Atasi flower, seem to us to be
like a cloud charged with flashing of lightning. Think of that, O best of
gods, which would be good, O thou of lotus eyes, for my humble self, that
am devoted to thee, that seek thy protection, and that am desirous of
obtaining a blissful end.'

"Vasudeva said, 'Since, O bull among men, thy devotion to me is very
great, for this, O prince, I have displayed my celestial form to thee. I
do not, O foremost of kings, display myself unto one that is not devoted
to me, or unto a devotee that is not sincere, or unto one, O Bharata,
that is not of restrained soul. Thou art devoted to me and art always
observant of righteousness. Of a pure heart, thou art always
self-restrained and ever observant of penances and gifts. Through thy own
penances, O Bhishma, thou art competent to behold me. Those regions, O
king, are ready for thee whence there is no return. [156] Six and fifty
days, O foremost one of Kuru's race, still remain for thee to live!
Casting off thy body, thou shalt then, O Bhishma, obtain the blessed
reward of thy acts. Behold, those deities and the Vasus, all endued with
forms of fiery splendour, riding on their cars, are waiting for thee
invisibly till the moment of the sun's entering on northerly course.
Subject to universal time, when the divine Surya turns to his northerly
course, thou, O foremost of men, shalt go to those regions whence no man
of knowledge ever returns to this earth! When thou, O Bhishma, wilt leave
this world for that, all Knowledge, O hero, will expire with thee. It is
for this, that all these persons, assembled together, have approached
thee for listening to discourses on duty and morality. Do thou then speak
words of truth, fraught with morality and Yoga, unto Yudhishthira who as
firm in truth but whose learning has been clouded by grief on account of
the slaughter of his kinsmen, and do thou, by this, quickly dispel that
grief of his!'



SECTION LII

"Vaisampayana said, 'Hearing these words of Krishna fraught with Morality
and profit, Santanu's Bhishma, answered him in the following words.

"Bhishma said, 'O master of all the worlds, O mighty-armed one, O Siva, O
Narayana, O thou of unfading glory, hearing the words spoken by thee I
have been filled with joy. But what words (of instruction), O master of
speech, can I say in thy presence, when especially in all the subjects of
speech have been dealt with in the speech? [157] Whatever in either world
should be done or is done, proceeds from thy intelligent self, O god!
That person who is competent to discourse on the subject of heaven in the
presence of the chief of the gods himself is competent to discourse on
the interpretation of morality and pleasure and profit and salvation in
thy presence. My mind, O slayer of Madhu, is exceedingly agitated by the
pain of arrow-wounds. My limbs are weak. My understanding is not clear. I
am so afflicted, O Govinda, by these shafts resembling poison or fire
that I have not power to utter anything. My strength is abandoning me. My
life-breaths are hastening to leave me. The very vitals of my body are
burning. My understanding is clouded. From weakness my utterance is
becoming indistinct. How then can I venture to speak? O enhancer of (the
glory of) Dasarha's race, be gratified with me. O mighty-armed one, I
will not say anything. Pardon me (for my unwillingness). The very master
of speech (Vrihaspati), in speaking in thy presence, will be overcome by
hesitation. I cannot any longer distinguish the points of the compass,
nor the sky from the earth! Through thy energy, O slayer of Madhu, I am
only barely alive. Do thou, therefore, thyself speak for the good of king
Yudhishthira the just, for thou art the ordainer of all the ordinances.
How, O Krishna, when thou, the eternal creator of the universe, art
present, can one like me speak (on such subjects) like a disciple in the
presence of the preceptor?'

"Vasudeva said, 'The words spoken by thee are worthy of thee that art the
foremost one of Kuru's race, thee that art endued with great energy, thee
that art of great soul, and thee that art possessed of great patience and
conversant with every subject. Regarding what hast thou said unto me
about the pain of thy arrow-wounds, receive, O Bhishma, this boon that I
grant thee, O puissant one, from my grace. Discomfort and stupefaction
and burning and pain and hunger and thirst shall not, O son of Ganga,
overcome thee, O thou of unfading glory! Thy perceptions and memory, O
sinless one, shall be unclouded. [158] The understanding shall not fail
thee. The mind, O Bhishma, freed from the qualities of passion and
darkness, will always be subject to the quality of goodness, like the
moon emerged from the clouds. Thy understanding will penetrate whatever
subject connected with duty, morality, or profit, thou wilt think upon. O
tiger among kings, obtaining celestial vision, thou wilt, O thou of
immeasurable prowess, succeed in beholding the four orders of created
things. Endued with the eye of knowledge, thou wilt, O Bhishma, behold,
like fishes in a limpid stream, all created things that thou mayst
endeavour to recollect!'

"Vaisampayana continued, 'Then those great Rishis, with Vyasa amongst
them, adored Krishna with hymns from the Richs, the Yajuses, and the
Samans. A celestial shower of flowers belonging to every season fell on
that spot where he of Vrishni's race, with Ganga's son and the son of
Pandu were. Celestial instruments of every kind played in the welkin and
the tribes of Apsaras began to sing. Nothing of evil and no portent of
any evil kind were seen there. An auspicious, pleasant, and pure breeze,
bearing every kind of fragrance, began to blow. All the points of the
compass became clear and quiet, and all the animals and birds began to
rove in peace. Soon after, like a fire at the extremity of a great
forest, the divine Surya of a thousand rays was seen to descend to the
west. The great Rishis then, rising up, saluted Janardana and Bhishma and
king Yudhishthira. Upon this, Kesava, and the sons of Pandu, and Satyaki,
and Sanjaya, and Saradwata's son Kripa, bowed in reverence to those
sages. Devoted to the practice of righteousness, those sages, thus
worshipped by Kesava and others, speedily proceeded to their respective
abodes, saying, 'We will return tomorrow.' After this, Kesava and the
Pandavas, saluting Bhishma and circumambulating him, ascended their
handsome cars. Those heroes then proceeded, accompanied by many other
cars decked with golden Kuvaras, and infuriated elephants looking like
mountains and steeds fleet as Garudas, and foot-soldiers armed with bows
and weapons. That army, moving with great speed, proceeded in two
divisions, one in the van and the other in the rear of those princes. The
scene resembled the two currents of the great river Narmada at the point
where it is divided by the Rikshavat mountains standing across it.
Gladdening that great host, the divine Chandramas rose before it in the
firmament, once more inspiring with moisture, by his own force, the
terrestrial herbs and plants whose juice had been sucked up by the Sun.
Then that bull of Yadu's race and the sons of Pandu, entering the (Kuru)
city whose splendour resembled that of the city of Indra itself,
proceeded to their respective mansions like tired lions seeking their
caves.'"



SECTION LIII

"Vaisampayana said, 'The slayer of Madhu, retiring to his bed, slept
happily. Awaking when half a Yama was wanting to usher in the day, he
addressed himself to contemplation. Fixing all his senses, he meditated
on the eternal Brahma. Then a batch of well-trained and sweet-voiced
persons, conversant with hymns and the Puranas, began to utter the
praises of Vasudeva, that lord of all creatures and creator of the
universe. Others, marking time by clapping of hands, began to recite
sweet hymns, and vocalists began to sing. Conch-shells and drums were
blown and beaten by thousands. The delightful sound of Vinas, Panavas,
and bamboo flutes was heard. The spacious mansion of Krishna, in
consequence thereof, seemed to laugh with music. In the palace of king
Yudhishthira also sweet voices were heard, uttering auspicious wishes,
and the sound of songs too and musical instruments. Then he of Dasarha's
race performed his ablutions. Joining his hands, the mighty-armed hero of
unfading glory silently recited his secret mantras, and kindling a fire
poured libations of clarified butter upon it. Giving away a thousand kine
unto a thousand Brahmanas all of whom were fully conversant with the four
Vedas, he caused them to utter benedictions upon him. Touching next
diverse kinds of auspicious articles and beholding himself in a clear
mirror, Krishna addressed Satyaki, saying, 'Go, O descendant of Sini, and
repairing to Yudhishthira's abode, ascertain whether that king of great
energy is dressed for visiting Bhishma.' At these words of Krishna,
Satyaki, proceeding quickly to the royal son of Pandu, said unto him,
'The foremost of cars, belonging to Vasudeva of great intelligence,
stands ready, O king, for Janardana will go to see Ganga's son. O
righteous king of great splendour, he is waiting for thee. It behoveth
thee now to do what should be done next.' Thus addressed, Dharma's son
Yudhishthira answered as follows.'

"Yudhishthira said, 'O Phalguna of unrivalled splendour, let my foremost
of cars be made ready. We should not be accompanied (today) by the
soldiers, but we shall proceed ourselves. That foremost of righteous
persons, Bhishma, should not be vexed. Let the guards, therefore, O
Dhananjaya, stop today. From this day Ganga's son will speak of things
that are great mysteries. I do not therefore, O son of Kunti, wish that
there should be a miscellaneous gathering (in Bhishma's presence).'

"Vaisampayana continued, 'Hearing these words of the king, Kunti's son
Dhananjaya, that foremost of men (went out and coming back) represented
unto him that his best of cars stood harnessed for him. King
Yudhishthira, and the twins, and Bhima and Arjuna, the five resembling
the five elements, then proceeded towards Krishna's abode. While the
high-souled Pandavas were coming, Krishna of great intelligence,
accompanied by the grandson of Sini, mounted on his car. Saluting one
another from their cars and each enquiring of the other whether the night
had been passed happily by him, those bulls among men proceeded, without
stopping on those foremost of cars whose rattle resembled the roar of the
clouds. Krishna's steeds, viz., Valahaka and Meghapushpa and Saivya and
Sugriva were urged by Daruka. The animals, urged by him, O king,
proceeded, indenting the earth with their hoofs. Endued with great
strength and great speed, they flew onwards, devouring the very skies.
Traversing the sacred field of Kuru, the princes proceeded to that spot
where the puissant Bhishma on his bed of arrows was lying, surrounded by
those great Rishis, like Brahman himself in the midst of the gods. Then
Govinda and Yudhishthira and Bhima and the wielder of Gandiva and the
twins and Satyaki, alighting from their vehicles, saluted the Rishis by
raising their right hands. Surrounded by them, king Yudhishthira like the
moon in the midst of the stars approached Ganga's son like Vasava
proceeding towards Brahman. Overcome with fear, the king timidly cast his
eyes on the mighty-armed hero lying on his bed of arrows like the Sun
himself dropped from the firmament.'"



SECTION LIV

"Janamejaya said, 'When that tiger among men, of righteous soul and great
energy, firmly adhering to truth and with passions under complete
control, viz., the son of Santanu and Ganga, named Devavrata or Bhishma
of unfading glory, lay on a hero's bed with the sons of Pandu sitting
around him, tell me, O great sage, what converse ensued in that meeting
of heroes after the slaughter of the troops.'

"Vaisampayana said, 'When Bhishma that chief of the Kurus, lay on his bed
of arrows, many Rishis and Siddhas, O king, headed by Narada, came to
that spot. The unslain remnant of the (assembled) kings with Yudhishthira
at their head, and Dhritarashtra and Krishna and Bhima and Arjuna and the
twins also came there. Those high-souled persons, approaching the
grandsire of the Bharatas who looked like the Sun himself dropped from
the firmament, indulged in lamentations for him. Then Narada of godlike
features reflecting for a short while, addressed all the Pandavas and the
unslain remnant of the kings saying, 'The time, I think, has come for you
to question Bhishma (on subject of morality and religion), for Ganga's
son is about to expire like the Sun that is on the point of setting. He
is about to cast off his life-breaths. Do you all, therefore, solicit him
to discourse to you? He is acquainted with the varied duties of all the
four orders. Old in years, after abandoning his body he will obtain high
regions of bliss. Solicit him, therefore, without delay, to clear the
doubts that exists in your minds.' Thus addressed by Narada, those
princes approached Bhishma, but unable to ask him anything, looked at one
another. Then Yudhishthira the son of Pandu, addressing Hrishikesa said,
"There is no one else than Devaki's son that can question the grandsire.
O foremost one of Yadu's race, do thou, therefore, O slayer of Madhu,
speak first. Thou, O sire, art the foremost of us all and thou art
conversant with every duty and practice." Thus addressed by the son of
Pandu, the illustrious Kesava of unfading glory, approaching the
unconquerable Bhishma, spoke unto him as follows.'

"Vasudeva said, 'Hast thou, O best of kings, passed the night happily?
Has thy understanding become unclouded? Does thy knowledge, O sinless
one, shine in thee by inward light? I hope thy heart no longer feels pain
and thy mind is no longer agitated.'

"Bhishma said, 'Burning, stupefaction, fatigue, exhaustion, illness, and
pain, through thy grace, O thou of Vrishni's race, have all left me in a
single day. O thou of incomparable splendour, all that is past, all that
is future, and all that is present, I behold as clearly as a fruit placed
in my hands. All the duties declared in the Vedas, all those laid down in
the Vedantas, I behold clearly, O thou of unfading glory, in consequence
of the boon thou hast granted to me. The duties that have been declared
by persons of learning and righteous behaviour, dwell in my remembrance.
I am conversant also, O Janardana, with the duties and practices
prevailing in particular countries and among particular tribes and
families. Everything relating again to the four modes of life has come
back to my recollection. I am acquainted also, O Kesava, with the duties
that relate to king-craft. Whatever should at whatever time be said, I
would say, O Janardana! Through thy grace, I have acquired an auspicious
understanding. Strengthened by meditation on thee, feel as if I have
become a young man again. Through thy favour, O Janardana, I have become
competent to discourse on what is beneficial (for the world). Why,
however, O holy one, dost thou not thyself discourse to Pandu's son upon
all that is good? What explanation hast thou to give in respect of this?
Tell me quickly, O Madhava!'

"Vasudeva said, 'Know, O thou of Kuru's race, that I am the root of fame
and of everything that leads to good. All things, good or bad, proceed
from me. Who on earth will wonder if the moon be said to be of cool rays?
Similarly, who will wonder if I were described as one possessed of the
full measure of fame? [159] I have, however, resolved to enhance thy fame,
O thou of great splendour! It is for this, O Bhishma, that I have just
inspired thee with great intelligence. As long, O lord of earth, as the
earth will last, so long will thy fame travel with undiminished lustre
through all the worlds. Whatever, O Bhishma, thou wilt say unto the
inquiring son of Pandu, will be regarded on earth to be as authoritative
as the declarations of that Vedas. That person who will conduct himself
here according to the authority of thy declarations, will obtain
hereafter the reward of every meritorious act. For this reason, O
Bhishma, I have imparted to thee celestial understanding so that thy fame
maybe enhanced on earth. As long as a man's fame lasts in the world, so
long are his achievements said to live. The unslain remnant of the
(assembled) kings are sitting around thee, desirous of listening to thy
discourses on morality and duty. Do thou speak unto them, O Bharata! Thou
art old in years and thy behaviour is consistent with the ordinance of
the Srutis. Thou art well conversant with the duties of kings and with
every other science of duty. No one has ever noticed the slightest
transgression in thee from thy every birth. All the kings know thee to be
conversant with all the sciences of morality and duty. Like a sire unto
his sons do thou, therefore, O king, discourse unto them of high
morality. Thou hast always worshipped the Rishis and the gods. It is
obligatory on thee to discourse on these subjects in detail unto persons
desirous of listening to discourse on morality and duty. A learned
person, especially when solicited by the righteous, should discourse on
the same. The sages have declared this to be a duty. O puissant one, if
thou dost not speak on such subjects, thou wilt incur sin. Therefore,
questioned by thy sons and grandsons, O learned one, about the eternal
duties (of men), do thou, O bull among the Bharatas, discourse upon them
on the subject.'"



SECTION LV

"Vaisampayana said, 'Endued with great energy, the delighter of the Kurus
(viz., Bhishma), said, 'I shall discourse on the subject of duty. My
speech and mind have become steady, through thy grace, O Govinda, since
thou art the eternal soul of every being. Let the righteous-souled
Yudhishthira question me about morality and duty. I shall then be much
gratified and shall speak of all duties. Let the son of Pandu, that royal
sage of virtuous and great soul, upon whose birth all the Vrishnis were
filled with joy, question me. Let the son of Pandu, who has no equal
among all the Kurus, among all persons of righteous behaviour, and among
men of great celebrity, put questions to me. Let the son of Pandu, in
whom are intelligence, self-restraint, Brahmacharya, forgiveness,
righteousness, mental vigour and energy, put questions to me. Let the son
of Pandu, who always by his good offices honours his relatives and guests
and servants and others that are dependent on him, put questions to me.
Let the son of Pandu, in whom are truth and charity and penances,
heroism, peacefulness, cleverness, and fearlessness, put questions to me.
Let the righteous-souled son of Pandu, who would never commit a sin
influenced by desire of Pleasure or Profit or from fear put questions to
me. Let the son of Pandu, who is ever devoted to truth, to forgiveness,
to knowledge and to guests, and who always makes gifts unto the
righteous, put questions to me. Let the son of Pandu, who is ever engaged
in sacrifices and study of the Vedas and the practice of morality and
duty who is ever peaceful and who has heard all mysteries, put questions
to me.'

"Vasudeva said, 'King Yudhishthira the just, overcome with great shame
and fearful of (thy) curse, does not venture to approach thee. That lord
of earth, O monarch, having caused a great slaughter, ventures not to
approach thee from fear of (thy) curse. Having pierced with shafts those
that deserved his worship, those that were devoted to him, those that
were his preceptors, those that were his relatives and kinsmen and those
that were worthy of his highest regard, he ventures not to approach thee.'

"Bhishma said, 'As the duty of the Brahmanas consists of the practice of
charity, study, and penances, so the duty of Kshatriyas is to cast away
their bodies, O Krishna, in battle. A Kshatriya should stay sires and
grandsires and brothers and preceptors and relatives and kinsmen that may
engage with him in unjust battle. This is their declared duty. That
Kshatriya, O Kesava, is said to be acquainted with his duty who slays in
battle his very preceptors if they happen to be sinful and covetous and
disregardful of restraints and vows. That Kshatriya is said to be
acquainted with his duty who slays in battle the person that from
covetousness disregards the eternal barriers of virtue. [160] That
Kshatriya is said to be acquainted with duty who in battle makes the
earth a lake of blood, having the hair of slain warriors for the grass
and straw floating on it, and having elephants for its rocks, and
standards for the trees on its banks. A Kshatriya, when challenged,
should always fight in battle, since Manu has said that a righteous
battle (in the case of a Kshatriya) leads to both heaven and fame on
earth.'

"Vaisampayana continued, 'After Bhishma had spoken thus, Dharma's son
Yudhishthira, with great humility, approached the Kuru hero and stood in
his sight. He seized the feet of Bhishma who in return gladdened him with
affectionate words. Smelling his head, Bhishma asked Yudhishthira to take
his seat. Then Ganga's son, that foremost of bowmen, addressed
Yudhishthira, saying, 'Do not fear, O best of the Kurus! Ask me, O child,
without any anxiety.'"



SECTION LVI

Vaisampayana said, 'Having bowed unto Hrishikesa, and saluted Bhishma,
and taken the permission of all the seniors assembled there, Yudhishthira
began to put questions unto Bhishma.'

"Yudhishthira said, 'Persons conversant with duty and morality say that
kingly duties constitute the highest science of duty. I also think that
the burden of those duties is exceedingly onerous. Do thou, therefore, O
king, discourse on those duties. O grandsire, do thou speak in detail on
the duties of kings. The science of kingly duties is the refuge of the
whole world of life. O thou of Kuru's race, Morality, Profit, and
Pleasure are dependent on kingly duties. It is also clear that the
practices that lead to emancipation are equally dependent on them. As the
reins are in respect of the steed or the iron hook in respect of the
elephant, even so the science of kingly duties constitutes the reins for
checking the world. If one becomes stupefied in respect of the duties
observed by royal sages, disorder would set in on the earth and
everything will become confused. As the Sun, rising, dispels inauspicious
darkness, so this science destroys every kind of evil consequence in
respect of the world. Therefore, O grandsire, do thou, for my sake,
discourse on kingly duties in the first instance, for thou, O chief of
the Bharatas, art the foremost of all persons conversant with duties. O
scorcher of foes, Vasudeva regards thee as the first of all intelligent
persons. Therefore, all of us expect the highest knowledge from thee.'

"Bhishma said, 'Bowing unto Dharma who is Supreme, unto Krishna who is
Brahma in full, and unto the Brahmanas, I shall discourse on the eternal
duties (of men). Hear from me, O Yudhishthira, with concentrated
attention, the whole range of kingly duties described with accurate
details, and other duties that you mayst desire to know. In the first
place, O foremost one of Kuru's race, the king should, from desire of
pleasing (his subjects), wait with humility upon the gods and the
Brahmanas, always bearing himself agreeably to the ordinance. By
worshipping the deities and the Brahmanas, O perpetuator of Kuru's race,
the king pays off his debt to duty and morality, and receives the respect
of his subjects. O son, thou shouldst always exert with promptitude, O
Yudhishthira, for without promptitude of exertion mere destiny never
accomplishes the objects cherished by kings. These two, viz., exertion
and destiny, are equal (in their operation). Of them, I regard exertion
to be superior, for destiny is ascertained from the results of what is
begun with exertion. Do not indulge in grief if what is commenced ends
disastrously, for thou shouldst then exert thyself in the same act with
redoubled attention. This is the high duty of kings. There is nothing
which contributes so much to the success of kings as Truth. The king who
is devoted to Truth finds happiness both here and hereafter. As regards
Rishis also, O king, Truth is their great wealth. Similarly, as regards
kings, there is nothing that so much inspires confidence in them as
Truth. The king that is possessed of every accomplishment and good
behaviour, that is self-restrained, humble, and righteous, that has his
passions under control, that is of handsome features and not too
enquiring, [161] never loses prosperity. By administering justice, by
attending to these three, viz., concealment of his own weaknesses,
ascertainment of the weaknesses of foes, and keeping his own counsels, as
also by the observance of conduct that is straightforward, the king, O
delighter of the Kurus, obtains prosperity. If the king becomes mild,
everybody disregards him On the other hand, if he becomes fierce, his
subjects then become troubled.

Therefore, do thou observe both kinds of behaviour. O foremost of liberal
men, the Brahmanas should never be punished by thee, for the Brahmana, O
son of Pandu, is the foremost of beings on the Earth. The high-souled
Manu, O king of kings, that sung two Slokas. In respect of thy duties, O
thou of Kuru's race, thou shouldst always bear them in mind. Fire hath
sprung from water, the Kshatriya from the Brahmana, and iron from stone.
The three (viz., fire, Kshatriya and iron) can exert their force on every
other thing, but coming into contact with their respective progenitors,
their force becomes neutralised. When iron strikes stone, or fire battles
with water, or Kshatriya cherishes enmity towards Brahmana, these three
soon become weak. When this is so, O monarch, (you will see that) the
Brahmanas are worthy of worship. They that are foremost among the
Brahmanas are gods on earth. Duly worshipped, they uphold the Vedas and
the Sacrifices. But they, O tiger among kings, that desire to have such
honour however much they may be impediments to the three worlds, should
ever be repressed by the might of thy arms. The great Rishi Usanas, O
son, sang two Slokas in days of old. Listen to them, O king, with
concentrated attention. The righteous Kshatriya, mindful of his duties,
should chastise a Brahmana that may be a very master of the Vedas if he
rushes to battle with an uplifted weapon. The Kshatriya, conversant with
duties, that upholds righteousness when it is trespassed against, does
not, by that act, become a sinner, for the wrath of the assailant
justifies the wrath of the chastiser. Subject to these restrictions, O
tiger among kings, the Brahmanas should be protected. If they become
offenders, they should then be exiled beyond thy dominions. Even when
deserving of punishment, thou shouldst, O kings, show them compassion. If
a Brahmana becomes guilty of Brahmanicide, or of violating the bed of his
preceptor or other revered senior, or of causing miscarriage, or of
treason against the king, his punishment should be banishment from thy
dominions. No corporal chastisement is laid down for them. Those persons
that show respect towards the Brahmanas should be favoured by thee (with
offices in the state). There is no treasure more valuable to kings than
that which consists in the selection and assemblage of servants. Among
the six kinds of citadels indicated in the scriptures, indeed among every
kind of citadel, that which consists of (the ready service and the love
of the) subjects is the most impregnable. Therefore, the king who is
possessed of wisdom should always show compassion towards the four orders
of his subjects. The king who is of righteous soul and truthful speech
succeeds in gratifying his subjects. Thou must not, however, O son always
behave with forgiveness towards everybody, for the king that is mild is
regarded as the worst of his kind like an elephant that is reft of
fierceness. In the scriptures composed by Vrihaspati, a Sloka was in days
of old applicable to the present matter. Hear it, O king as I recite it.
'If the king happens to be always forgiving, the lowest of persons
prevails over him, even as the driver who sits on the head of the
elephant he guides.' The king, therefore, should not always be mild. Nor
should he always be fierce. He should be like the vernal Sun, neither
cold nor so hot as to produce perspiration. By the direct evidence of the
senses, by conjecture, by comparisons, and by the canons, of the
scriptures O monarch, the king should Study friends and foes. O thou of
great liberality, thou shouldst avoid all those evil practices that are
called Vyasanas. It is not necessary that thou shouldst never indulge in
them. What, however, is needed is that thou shouldst not be attached to
them. He that is attached to those practices is prevailed over by
everyone. The king who cherishes no love for his people inspires the
latter with anxiety. The king should always bear himself towards his
subjects as a mother towards the child of her womb. Hear, O monarch, the
reason why this becomes desirable. As the mother, disregarding those
objects that are most cherished by her, seeks the good of her child
alone, even so, without doubt, should kings conduct themselves (towards
their subjects). The king that is righteous, O foremost one of Kuru's
race, should always behave in such a manner as to a\ old what is dear to
him, for the sake of doing that which would benefit his people. Thou
shouldst not ever, O son of Pandu, abandon fortitude. The king that is
possessed of fortitude and who is known to inflict chastisement on
wrong-doers, has no cause of fear. O foremost of speakers, thou shouldst
not indulge in jests with thy servants. O tiger among kings, listen to
the faults of such conduct. If the master mingles too freely with them,
dependents begin to disregard him. They forget their own position and
most truly transcend that of the master. Ordered to do a thing, they
hesitate, and divulge the master's secrets. They ask for things that
should not be asked for, and take the food that is intended for the
master. They go to the length of displaying their wrath and seek to
outshine the master. They even seek to predominate over the king, and
accepting bribes and practising deceit, obstruct the business of the
state. They cause the state to rot with abuses by falsifications and
forgeries. They make love with the female guards of the palace and dress
in the same style as their master. They become so shameless as to indulge
in eructations and the like, and expectorate in the very presence of
their master, O tiger among kings, and they do not fear to even speak of
him with levity before others. If the king becomes mild and disposed to
jest, his servants, disregarding him, ride on steeds and elephants and
cars as good as the king's. [162] His counsellors, assembled in court,
openly indulge in such speeches as: 'This is beyond thy power. This is a
wicked attempt.' If the king becomes angry, they laugh; nor are they
gladdened if favours be bestowed upon them, though they may express joy
for other reasons. They disclose the secret counsels of their master and
bruit his evil acts. Without the least anxiety they set at naught the
king's commands. If the king's jewels, or food, or the necessaries of his
bath, or unguents, be not forthcoming, the servants, in his very
presence, do not show the least anxiety. They do not take what rightfully
belongs to them. On the other hand, without being content with what has
been assigned to them, they appropriate what belongs to the king. They
wish to sport with the king as with a bird tied with a string, And always
give the people to understand that the king is very intimate with them
and loves them dearly. If the king becomes mild and disposed to jest, O
Yudhishthira, these and many other evils spring from it.'"



SECTION LVII

"Bhishma said, 'The king, O Yudhishthira, should always be ready for
action. That king is not worth of praise who, like a woman, is destitute
of exertion. In this connection, the holy Usanas has sting a Sloka, O
monarch. Listen to it with attention, O king, as I recite it to thee:
'Like a snake swallowing up mice, the earth swallows tip these two, the
king that is averse to battle and the Brahmana that is exceedingly
attached to wives and children. [163] It behoveth thee, O tiger among
kings, to bear this always in thy heart. Make peace with those foes with
whom (according to the ordinance) peace should be made, and wage war with
them with whom war should be waged. Be he thy preceptor or be he thy
friend, he that acts inimically towards thy kingdom consisting of seven
limbs, should be slain. [164] There is an ancient Sloka sung by king
Marutta, agreeable to Vrihaspati's opinion, O monarch, about the duty of
kings. According to the eternal provision, there is punishment for even
the preceptor if he becomes haughty and disregardful of what should be
done and what should not, and if he transgresses all restraints. Jadu's
son, king Sagara, of great intelligence, from desire of doing good to the
citizens, exiled his own eldest son Asamanjas. Asamanjas, O king, used to
drown the children of the citizens in the Sarayu. His sire, therefore,
rebuked him and sent him to exile. The Rishi Uddalaka cast off his
favourite son Swetaketu (afterwards) of rigid penances, because the
latter used to invite Brahmanas with deceptive promises of entertainment.
The happiness of their subjects, observance of truth, and sincerity of
behaviour are the eternal duty of kings. The king should not covet the
wealth of others. He should in time give what should be given, If the
king becomes possessed of prowess, truthful in speech, and forgiving in
temper, he would never fall away from prosperity. With soul cleansed of
vices, the king should be able to govern his wrath, and all his
conclusions should be conformable to the scriptures. He should also
always pursue morality and profit and pleasure and salvation
(judiciously). The king should always conceal his counsels in respect of
these three, (viz., morality, profit, and pleasure). No greater evil can
befall the king than the disclosure of his counsels. Kings should protect
the four orders in the discharge of their duties. It is the eternal duty
of kings to prevent a confusion of duties in respect of the different
orders. The king should not repose confidence (on others than his own
servants), nor should he repose full confidence (on even his servants).
He should, by his own intelligence, took after the merits and defects of
the six essential requisites of sovereignty. [165] The king who is
observant of the laches of his foes, and judicious in the pursuit of
morality, profit, and pleasure, who sets clever spies for ascertaining
secrets and seeks to wean away the officers of his enemies by presents of
wealth, deserves applause. The king should administer justice like Yama
and amass wealth like Kuvera. He should also be observant of the merits
and defects of his own acquisitions and losses and of his own dominions.
He should feed those that have not been fed, and enquire after those that
have been fed. Possessed of sweet speech, he could speak with a smiling
(and not with a sour) countenance. He should always wait upon those that
are old in years and repress procrastination. He should never covet what
belongs to others. He should firmly follow the behaviour of the righteous
and, therefore, observe that behaviour carefully. He should never take
wealth from those that are righteous. Taking the wealth of those that are
not righteous he should give it unto them that are righteous. The king
should himself be skilful in smiting. He should practise liberality. He
Should have his soul under control. He should dress himself with
splendour. He should make gifts in season and regular in his meals. He
should also be of good behaviour. The king desirous of obtaining
prosperity should always bind to his service men that are brave, devoted,
incapable of being deceived by foes, [166] well-born, healthy,
well-behaved, and connected with families that are well-behaved,
respectable, never inclined to insult others, conversant with all the
sciences, possessing a knowledge of the world and its affairs, unmindful
of the future state of existence, always observant of their duties,
honest, and steadfast like mountains. There should be no difference
between him and them as regards objects of enjoyment. The only
distinction should consist in his umbrella and his power or passing
orders. His conduct towards them, before or behind, should be the same.
The king who behaves in this way never comes to grief. That crooked and
covetous king who suspects everybody and who taxes his subjects heavily,
is soon deprived of life by his own servants and relatives. That king,
however, who is of righteous behaviour and who is ever engaged in
attracting the hearts of his people, never sinks when attacked by foes.
If overcome, he soon regains his position. If the king is not wrathful,
if he is not addicted to evil practices and not severe in his
punishments, if he succeeds in keeping his passions under control, he
then becomes an object of confidence unto all like the Himavat mountains
(unto all creatures). He is the best of kings who hath wisdom, who is
possessed of liberality, who is ready to take advantage of the laches of
foes, who has agreeable features, who is conversant with what is bad for
each of the four orders of his subjects, who is prompt in action, who has
his wrath under control, who is not vindictive, who is high-minded, who
is not irascible by disposition, who is equal engaged in sacrifices and
other religious acts, who is not given to boasting, and who vigorously
prosecutes to completion all works commenced by him. He is the best of
kings in whose dominions men live fearlessly like sons in the house of
their sire. He is the best of kings whose subjects have not to hide their
wealth and are conversant with what is good and what is bad for them. He,
indeed, is a king whose subjects are engaged in their respective duties
and do not fear to cast off their bodies when duty calls for it; whose
people, protected duly, are all of peaceful behaviour, obedient, docile,
tractable, unwilling to be engaged in disputes, and inclined to
liberality. That king earns eternal merit in whose dominions there is no
wickedness and dissimulation and deception and envy. That king truly
deserves to rule who honours knowledge, who is devoted to the scriptures
and the good of his people, who treads in the path of the righteous, and
who is liberal. That king deserves to rule, whose spies and counsels and
acts, accomplished and unaccomplished, remain unknown to his enemies. The
following verse was sung in days of old by Usanas of Bhrigu's race, in
the narrative called Ramacharita, on the subject, O Bharata, of kingly
duties: 'One should first select a king (in whose dominions to live).
Then should he select a wife, and then earn wealth. If there be no king,
what would become of his wife and acquisition'?' Regarding those that are
desirous of kingdom, there is no other eternal duty more obligatory than
the protection (of subjects). The protection the king grants to his
subjects upholds the world. [167] Manu, the son of Prachetas, sang these
two verses respecting the duties of kings. Listen to them with attention:
'These six persons should be avoided like a leaky boat on the sea, viz.,
a preceptor that does not speak, a priest that has not studied the
scriptures, a king that does not grant protection, a wife that utters
what is disagreeable, a cow-herd that likes to rove within the village,
and a barber that is desirous of going to the woods.'" [168]



SECTION LVIII

"Bhishma said, 'Protection of the subject, O Yudhishthira, is the very
cheese of kingly duties. The divine Vrihaspati does not applaud any other
duty (so much as this one). The divine Kavi (Usanas) of large eyes and
austere penances, the thousand-eyed Indra, and Manu the son of Prachetas,
the divine Bharadwaja, and the saga Gaurasiras, all devoted to Brahma and
utterers of Brahma, have composed treatises on the duties of kings. All
of them praise the duty of protection, O foremost of virtuous persons, in
respect of kings. O thou of eyes like lotus leaves and of the hue of
copper, listen to the means by which protection may be secured. Those
means consist of the employment of spies and servants, giving them their
just dues without haughtiness, the realisation of taxes with
considerateness, never taking anything (from the subject) capriciously
and without cause, O Yudhishthira, the selection of honest men (for the
discharge of administrative functions), heroism, skill, and cleverness
(in the transaction of business), truth, seeking the good of the people,
producing discord and disunion among the enemy by fair or unfair means,
the repair of buildings that are old or on the point of falling away, the
infliction of corporal punishments and fines regulated by observance of
the occasion, never abandoning the honest, granting employment and
protection to persons of respectable birth, the storing of what should be
stored, companionship with persons of intelligence, always gratifying the
soldiery, supervision over the subjects, steadiness in the transaction of
business, filling the treasury, absence of blind confidence on the guards
of the city, producing disloyalty among the citizens of a hostile town,
carefully looking after the friends and allies living in the midst of the
enemy's country, strictly watching the servants and officers of the
state, personal observation of the city, distrust of servants, comforting
the enemy with assurances, steadily observing the dictates of policy,
readiness for action, never disregarding an enemy, and casting off those
that are wicked. Readiness for exertion in kings is the root of kingly
duties. This has been said by Vrihaspati. Listen to the verses sung by
him: 'By exertion the amrita was obtained; by exertion the Asuras were
slain, by exertion Indra himself obtained sovereignty in heaven and on
earth. The hero of exertion is superior to the heroes of speech. The
heroes of speech gratify and worship the heroes of exertion. [169]' The
king that is destitute of exertion, even if possessed of intelligence, is
always overcome by foes like a snake that is bereft of poison. The king,
even if possessed of strength, should not disregard a foe, however weak.
A spark of fire can produce a conflagration and a particle of poison can
kill. With only one kind of force, an enemy from within a fort, can
afflict the whole country of even a powerful and prosperous king. The
secret speeches of a king, the amassing of troops for obtaining victory,
the crooked purposes in his heart, similar intents for accomplishing
particular objects, and the wrong acts he does or intends to do, should
be concealed by putting on an appearance of candour. He should act
righteously for keeping his people under subjection. Persons of crooked
minds cannot bear the burden of extensive empire. A king who is mild
cannot obtain superior rank, the acquisition of which depends upon
labour. A kingdom, coveted by all like meat, can never be protected by
candour and simplicity. A king, O Yudhishthira, should, therefore, always
conduct himself with both candour and crookedness. If in protecting his
subjects a king falls into danger, he earns great merit. Even such should
be the conduct of kings. I have now told thee a portion only of the
duties of kings. Tell me, O best of the Kurus, what more you wish to
know."

Vaisampayana continued, "The illustrious Vyasa and Devasthana and Aswa,
and Vasudeva and Kripa and Satyaki and Sanjaya, filled with joy, and with
faces resembling full-blown flowers, said, 'Excellent! Excellent!' and
hymned the praises of that tiger among men, viz., Bhishma, that foremost
of virtuous persons. Then Yudhishthira, that chief of Kuru's race, with a
cheerless heart and eyes bathed in tears, gently touched Bhishma's feet
and said, 'O grandsire, I shall to-morrow enquire after those points
about which I have my doubts, for today, the sun, having sucked the
moisture of all terrestrial objects, is about to set.' Then Kesava and
Kripa and Yudhishthira and others, saluting the Brahmanas (assembled
there) and circumambulating the son of the great river, cheerfully
ascended their cars. All of them observant of excellent vows then bathed
in the current of the Drishadwati. Having offered oblations of water unto
their ancestors and silently recited the sacred mantras and done other
auspicious acts, and having performed the evening prayer with due rites,
those scorchers of foes entered the city called after the elephant."



SECTION LIX

Vaisampayana said, "Rising from their beds the next day and performing
the morning rites laid down in the scriptures, the Pandavas and the
Yadavas set out (for the spot where Bhishma lay) on their cars resembling
fortified towns. Proceeding to the field of Kuru and approaching the
sinless Bhishma, they enquired of that foremost of car-warriors if he had
passed the night happily. Saluting all the Rishis, and blessed by them in
return, the princes took their seats around Bhishma. Then king
Yudhishthira the just possessed of great energy, having worshipped
Bhishma duly, said these words with joined hands.

"Yudhishthira said, 'Whence arose the word Rajan (King), that is used, O
Bharata, on earth? Tell me this, O scorcher of foes! Possessed of hands
and arms and neck like others, having understanding and senses like those
of others, subject like others to the same kinds of joy and grief, endued
with back, mouth, and stomach similar to those of the rest of the world,
having vital fluids and bones and marrow and flesh and blood similar to
those of, the rest of the world, inhaling and exhaling breaths like
others, possessed of life-breaths and bodies like other men, resembling
others in birth and death, in fact, similar to others in respect of all
attributes of humanity, for what reason does one man, viz., the king,
govern the rest of the world numbering many men possessed of great
intelligence and bravery? Whence is it that one man rules the wide world
teeming with brave and energetic and high-born men of good behaviour? Why
do all men seek to obtain his favour? Why is it that if one man becomes
delighted, the whole world becomes delighted, and if that one man is
troubled, the whole world becomes troubled? I desire to hear this in
detail, O bull of Bharata's race! O foremost of speakers, discourse to me
on this fully. O king, there cannot but be a grave reason for all this
since it is seen that the whole world bows down to one man as to a god.

"Bhishma said, 'With concentrated attention, O tiger among kings, listen
to it in detail as to how in the Krita age sovereignty first began. At
first there was no sovereignty, no king, no chastisement, and no
chastiser. All men used to protect one another righteously. As they thus
lived, O Bharata, righteously protecting one another, they found the task
(after some time) to be painful. Error then began to assail their hearts.
Having become subject to error, the perceptions of men, O prince, came to
be clouded, and thence their virtue began to decline. When their
perceptions were dimmed and when men became subject to error, all of them
became covetous. O chief of the Bharatas! And because men sought to
obtain objects, which they did not possess, another passion called lust
(of acquisition) got hold of them. When they became subject to lust,
another passion, named anger, soon soiled them. Once subject to wrath,
they lost all consideration of what should be done and what should not.
Unrestrained sexual indulgence set in. Men began to utter what they
chose. All distinctions between food that is clean and unclean and
between virtue and vice disappeared. When this confusion set in amongst
men, the Vedas disappeared. Upon the disappearance of the Vedas,
Righteousness was lost. When both the Vedas and righteousness were lost,
the gods were possessed by fear. Overcome with fear, O tiger among men,
they sought the protection of Brahmana. Having gratified the divine
Grandsire of the universe, the gods, afflicted with grief, said unto him,
with joined hands, 'O god, the eternal Vedas have been afflicted in the
world of men by covetousness and error. For this, we have been struck
with fear. Through loss of the Vedas, O Supreme Lord, righteousness also
has been lost. For this, O Lord of the three worlds, we are about to
descend to the level of human beings. Men used to pour libations upwards
while we used to pour rain downwards. [170] In consequence, however, of
the cessation of all pious rites among men, great distress will be our
lot. Do thou then, O Grandsire, think of that which would benefit us, so
that the universe, created by thy power, may not meet with destruction.'
Thus addressed, the Self-born and divine Lord said unto them, 'I shall
think of what will do good to all. Ye foremost of gods, let your fears be
dispelled!' The Grandsire then composed by his own intelligence a
treatise consisting of a hundred thousand chapters. In it were treated
the subject of Virtue, Profit, and Pleasure. Which the Self-born
designated as the triple aggregate. He treated of a fourth subject called
Emancipation with opposite meaning and attributes. The triple aggregate
in respect of emancipation, viz., to the attributes of Goodness, Passion,
and Darkness, and another, (a fourth, viz., the practice of duty without
hope of bliss or reward in this or the other world), were treated in it.
Another triple aggregate connected with Chastisement, viz., Conversation,
Growth, and Destruction, was treated in it. [171] Another aggregate of six
consisting of the hearts of men, place, time, means, overt acts, and
alliances, and causes, were treated in it. The religious rites laid down
in the three Vedas, knowledge, and the acts necessary for the support of
life, (viz., agriculture, trade, &c.), O bull of Bharata's race, and the
very extensive branch of learning called punitive legislation, were laid
down in it. The subjects also of behaviour towards counsellors, of spies,
the indications of princes, of secret agents possessed of diverse means,
of envoys and agents of other kinds, conciliation, fomenting discord,
gifts, and chastisement, O king, with toleration as the fifth, were fully
treated therein. Deliberation of all kinds, counsels for producing
disunion, the errors of deliberation, the results of the success or
failure of counsels, treaties of three kinds, viz., bad, middling, and
good, made through fear, good offices, and gifts of wealth, were
described in detail. The four kinds of time for making journeys, the
details of the aggregate of three, the three kinds of victory, viz., that
secured righteously, that won by wealth, and that obtained by deceitful
ways, were described in detail. The three kinds of attributes, viz., bad,
middling, and good, of the aggregate of five (viz., counsellors, kingdom,
fort, army, and treasury,) were also treated in it. Chastisements of two
kinds, viz., open and secret, were indicated. The eight kinds of open
chastisement, as also the eight kinds of secret chastisement, were dealt
with in detail. Cars, elephants, horses, and foot-soldiers, O son of
Pandu, impressed labourers, crews, and paid attendants (of armies), and
guides taken from the country which is the seat of war, these are the
eight instruments, O Kauravya, of open chastisement or forces acting
openly. The use and administration of movable and immovable poison were
also mentioned in respect of the three kinds of things, viz., wearing
apparel, food, and incantations. Enemies, allies, and neutrals,--these
also were described. The diverse characteristics of roads (to be taken,
as dependent on stars and planets, etc.), the attributes of the soil (on
which to encamp), protection of self, superintendence of the construction
of cars and other utensils of war and use, the diverse means for
protecting and improving men, elephants, cars, and steeds, the diverse
kinds of battle array, strategies, and manoeuvres in war, planetary
conjunctions foreboding evil, calamitous visitations (such as
earthquakes), skilful methods of warfare and retreat, knowledge of
weapons and their proper keep, the disorders of troops and how to get rid
of them, the means of inspiring the army with joy and confidence,
diseases, times of distress and danger, knowledge of guiding
foot-soldiers in battle, the methods of sounding alarms and notifying
orders, inspiring the enemy with fear by display of standards, the
diverse methods of afflicting the enemy's kingdom by means of robbers and
fierce wild-tribes, and fire-raisers and poisoners and forgers by
producing disunion among the chief officers of hostile armies, by cutting
down crops and plants, by destroying the efficiency of the enemy's
elephants, by producing alarms, by honouring those among the enemy's
subjects that are well disposed towards the invader, and by inspiring the
enemy with confidence, the waste, growth, and harmony of the seven
essential requisites of sovereignty, capacity for (projected) works, the
means for accomplishing them, the methods of extending the kingdom, the
means of winning over persons residing in the enemy's territory, the
chastisement and destruction of those that are strong, the exact
administration of justice, the extermination of the wicked, wrestling,
shooting and throwing and hurling of weapons, the methods of making
presents and of storing requisite things, feeding the unfed and
supervision over those that have been fed, gifts of wealth in season,
freedom from the vices called Vyasanas, the attributes of kings, the
qualifications of military officers, the sources of the aggregate of
three and its merits and faults, the diverse kinds of evil intents, the
behaviour of dependents, suspicion against every one, the avoidance of
heedlessness, the acquisition of objects unattained, the improving of
objects already acquired, gifts to deserving persons of what has thus
been improved, expenditure of wealth for pious purposes, for acquiring
objects of desire, and for dispelling danger and distress, were all
treated in that work. The fierce vices, O chief of the Kurus, born of
temper, and those born of lust, in all of ten kinds, were mentioned in
that treatise. The four kinds of vices which the learned say are born of
lust, viz., hunting, gambling, drinking, and sexual indulgence, were
mentioned by the Self-born in that work. Rudeness of speech, fierceness,
severity of chastisement, infliction of pain on the body, suicide, and
frustrating one's own objects, these are the six kinds of faults born of
wrath, that have also been mentioned. Diverse kinds of machines and their
actions have been described there. Devastation of the enemy's
territories, attacks upon foes, the destruction and removal of landmarks
and other indications, the cutting down of large trees (for depriving the
enemy and the enemy's subjects of their refreshing shade), siege of
forts, supervision of agriculture and other useful operations, the
storage of necessaries, robes and attire (of troops), and the best means
of manufacturing them, were all described. The characteristics and uses
of Panavas, Anakas, conchs, and drums. O Yudhishthira, the six kinds of
articles (viz., gems, animals, lands, robes, female slaves, and gold) and
the means of acquiring them (for one's one self) and of destroying them
(for injuring the foe), pacification of newly acquired territories,
honouring the good, cultivating friendship with the learned, knowledge of
the rules in respect of gifts and religious rites such as homa, the touch
of auspicious articles, attention to the adornment of the body, the
manner of preparing and using food, piety of behaviour, the attainment of
prosperity by following in one path, truthfulness of speech, sweetness of
speech, observance of acts done on occasions of festivity and social
gatherings and those done within the household, the open and secret acts
of persons in all places of meeting, the constant supervision of the
behaviour of men, the immunity of Brahmanas from punishment, the
reasonable infliction of punishment, honours paid to dependants in
consideration of kinship and merit, the protection of subjects and the
means of extending the kingdom, the counsels that a king who lives in the
midst of a dozen of kings, should pursue in respect of the four kinds of
foes, the four kinds of allies, and the four kinds of neutrals, the two
and seventy acts laid down in medical works about the protection,
exercise, and improvements of the body, and the practices of particular
countries, tribes, and families, were all duty treated in that work.
Virtue, Profit, and Pleasure, and Emancipation, were also described in
it. The diverse means of acquisition, the desire for diverse kinds of
wealth. O giver of profuse presents, the methods of agriculture and other
operations that form the chief source of the revenue, and the various
means for producing and applying illusions, the methods by which stagnant
water is rendered foul, were laid down in it. All those means, O tiger
among kings, by which men might be prevented from deviating from the path
of righteousness and honesty, were all described in it. Having composed
that highly beneficial treatise, the divine Lord cheerfully said unto the
deities having Indra for their head, those words: 'For the good of the
world and for establishing the triple aggregate (viz., Virtue, Profit,
and Pleasure), I have composed this science representing the very cheese
of speech. Assisted by chastisement, this science will protect the world.
Dealing rewards and punishments, this science will operate among men. And
because men are led (to the acquisition of the objects of their
existence) by chastisement, or, in other words, chastisement leads or
governs everything, therefore will this science be known in the three
worlds as Dandaniti (science of chastisement). [172] Containing the
essence of all the attributes of the aggregate of six, this science will
always be much regarded by all high-souled persons. Virtue, Profit,
Pleasure, and Salvation have all been treated in it.' After this, the
lord of Uma,--the divine and multiform Siva of large eyes, the Source of
all blessings, first studied and mastered it. In view, however, of the
gradual decrease of the period of life of human beings, the divine Siva
abridged that science of grave import compiled by Brahman. The
abridgment, called Vaisalakasha, consisting of ten thousand lessons, was
then received by Indra devoted to Brahman and endued with great ascetic
merit. The divine Indra also abridged it into a treatise consisting of
five thousand lessons and called it Vahudantaka. Afterwards the puissant
Vrihaspati, by his intelligence, further abridged the work into a
treatise consisting of three thousand lessons and called it Varhaspatya.
Next, that preceptor of Yoga, of great celebrity, viz., Kavi of
immeasurable wisdom, reduced it further into a work of a thousand
lessons. In view of the period of men's lives and the general decrease
(of everything), great Rishis did thus, for benefiting the world, abridge
that science. The gods then, approaching that lord of creatures, viz.,
Vishnu, said unto him, 'Indicate, O god, that one among mortals who
deserves to have superiority over the rest.' The divine and puissant
Narayana, reflecting a little, created, by a fiat of his will, a son born
of his energy, named Virajas. The highly blessed Virajas, however, did
not desire sovereignty on earth. His mind, O son of Pandu, inclined to a
life of renunciation. Virajas had a son named Krittimat. He too renounced
pleasure and enjoyment. [173] Krittimat had a son named Kardama. Kardama
also practised severe austerities. The lord of creatures, Kardama, begot
a son named Ananga. Ananga became a protector of creatures, pious in
behaviour, and fully conversant with the science of chastisement. Ananga
begot a son named Ativala, well versed in policy. Obtaining extensive
empire after the demise of his sire, he became a slave of his passions.
Mrityu, O king, had a daughter born of his mind, named Sunita and
celebrated over the three worlds. She was married to Ativala and gave
birth to a son named Vena. Vena, a slave of wrath and malice, became
unrighteous in his conduct towards all creatures. The Rishis, those
utterers of Brahma, slew him with Kusa blades (as their weapon) inspired
with mantras. Uttering mantras the while, those Rishis pierced the right
thigh of Vena. Thereupon, from that thigh, came out a short-limbed person
on earth, resembling a charred brand, with blood-red eyes and black hair.
Those utterers of Brahma said unto him, 'Nishida (sit) here!' From him
have sprung the Nishadas, viz., those wicked tribes that have the hills
and the forests for their abode, as also those hundreds and thousands of
others called Mlechchhas, residing on the Vindhya mountains. The great
Rishis then pierced the right arm of Vena. Thence sprang a person who was
a second Indra in form. Clad in mail, armed with scimitars, bows, and
arrows, and well-versed in the science of weapons, he was fully
acquainted with the Vedas and their branches. All the ordinances of the
science of chastisement, O king, (in their embodied forms) came to that
best of men. The son of Vena then, with joined hands, said unto those
great Rishis, 'I have attained an understanding that is very keen and
that is observant of righteousness. Tell me in detail what I shall do
with it. That useful task which you will be pleased to indicate, I shall
accomplish without hesitation.' Thus addressed, the gods that were
present there, as also the Rishis, said unto him. 'Do thou fearlessly
accomplish all those tasks in which righteousness even resides.
Disregarding what is dear and what not so, look upon all creatures with
an equal eye. Castoff at a distance Just and wrath and covetousness and
honour, and, always observing the dictates of righteousness, do thou
punish with thy own hands the man, whoever he may be, that deviates from
the path of duty. Do thou also swear that thou wouldst, in thought, word,
and deed, always maintain the religion inculcated on earth by the Vedas.
Do thou further swear that thou wouldst fearlessly maintain the duties
laid down in the Vedas with the aid of the science of chastisement, and
that thou wouldst never act with caprice. O puissant one, know that
Brahmanas are exempt from chastisement, and pledge further that thou
wouldst protect the world from an intermixture of castes.' Thus
addressed, Vena's son replied unto the deities headed by the Rishis,
saying, 'Those bulls among men, viz., the highly blessed Brahmanas, shall
ever be worshipped by me.' Those utterers of Brahma then said unto him,
'Let it be so!' Then Sukra, that vast receptacle of Brahma, became his
priest. The Valakhilyas became his counsellors, and the Saraswatas his
companions. The great and illustrious Rishi Garga became his astrologer.
This high declaration of the Srutis is current among men that Prithu is
the eighth from Vishnu. A little before, the two persons named Suta and
Magadha had come into existence. They became his bards and panegyrists.
Gratified, Prithu, the royal son of Vena, possessed of great prowess,
gave unto Suta the land lying on the sea-coast, and unto Magadha the
country since known as Magadha. We have heard that the surface of the
earth had before been very uneven. It was Prithu who made the terrestrial
surface level. In every Manwantara, the earth becomes uneven. [174] Vena's
son removed the rocks and rocky masses lying all around, O monarch, with
the horn of his bow. By this means the hills and mountains became
enlarged. Then Vishnu, and the deities of Indra, and the Rishis, and the
Regents of the world, and the Brahmanas, assembled together for crowning
Prithu (as the king of the world). The earth herself, O son of Pandu, in
her embodied form, came to him, with a tribute of gems and jewels. Ocean,
that lord of rivers, and Himavat, the king of mountains, and Sakra, O
Yudhishthira, bestowed upon him inexhaustible wealth. The great Meru,
that mountain of gold, gave unto him heaps of that precious metal. The
divine Kuvera, borne on the shoulders of human beings, that lord of
Yakshas and Rakshasas, gave him wealth enough for gratifying the needs of
religion, profit, and pleasure. Steeds, cars, elephants, and men, by
millions, O son of Pandu, started into life as soon as Vena's son thought
of them. At that time there was neither decrepitude, nor famine, nor
calamity, nor disease (on earth). In consequence of the protection
afforded by that king, nobody had any fear from reptiles and thieves or
from any other source. When he proceeded to the sea, the waters used to
be solidified. The mountains gave him way, and his standard was never
obstructed anywhere. He drew from the earth, as a milcher from a cow,
seven and ten kinds of crops for the food of Yakshas, and Rakshasas, and
Nagas, and other creatures. That high-souled king caused all creatures to
regard righteousness as the foremost of all things; and because he
gratified all the people, therefore, was he called Rajan (king). And
because he also healed the wounds of Brahmanas, therefore, he earned the
name of Kshatriya. And because the earth (in his region) became
celebrated for the practice of virtue, therefore, she came to be called
by many as Prithvi. The eternal Vishnu himself, O Bharata, confirmed his
power, telling him, 'No one, O king, shall transcend thee.' The divine
Vishnu entered the body of that monarch in consequence of his penances.
For this reason, the entire universe offered divine worship unto Prithu,
numbered among human gods. [175] O king, thy kingdom should always be
protected by the aid of the science of chastisement. Thou shouldst also,
by careful observation made through the movements of thy spies, protect
it in such a way that no one may be able to injure it. [176] All good
acts, O king, lead to the good (of the monarch). The conduct of a king
should be regulated by his own intelligence, as also by the opportunities
and means that may offer themselves. [177] What other cause is there in
consequence of which the multitude live in obedience to one, save the
divinity of the monarch? At that time a golden lotus was born from
Vishnu's brow. The goddess Sree was born of that lotus. She became the
spouse of Dharma of great intelligence upon Sree, O son of Pandu, Dharma
begot Artha. All the three, viz., Dharma, and Artha and Sree, were
established in sovereignty. A person upon the exhaustion of his merit,
comes down from heaven to earth, and takes birth as a king conversant
with the science of chastisement. Such a person becomes endued with
greatness and is really a portion of Vishnu on earth. He becomes
possessed of great intelligence and obtains superiority over others.
Established by the gods, no one transcends him. It is for this reason
that everybody acts in obedience to one, and it is for this that the
world cannot command him. Good acts, O king, lead to good. It is for this
that the multitude obey his words of command, though he belongs to the
same world and is possessed of similar limbs. He who once beheld Prithu's
amiable face became obedient to him. Thenceforth he began to regard him
as handsome, wealthy, and highly blessed. [178] In consequence of the
might of his sceptre, the practice of morality and just behaviour became
so visible on earth. It is through that reason that the earth became
overspread with virtue.'

"Thus, O Yudhishthira, the histories of all past events, the origin of
the great Rishis, the holy waters, the planets and stars and asterisms,
the duties in respect of the four modes of life, the four kinds of Homa,
the characteristics of the four orders of men, and the four branches of
learning, were all treated of in that work (of the Grandsire). Whatever
objects or things, O son of Pandu, there are on earth, were all included
in that treatise of the Grandsire. Histories and the Vedas and the
science of Nyaya were all treated in it, as also penances, knowledge,
abstention from injury in respect of all creatures, truth, falsehood, and
high morality. Worship of persons old in years, gifts, purity of
behaviour, readiness for exertion, and compassion towards all creatures,
were very fully described in it. There is no doubt in this. Since that
time, O monarch, the learned have begun to say that there is no
difference between a god and a king. I have now told thee everything
about the greatness of kings. What other subject is there, O chief of the
Bharatas, upon which I shall next have to discourse?"



SECTION LX

Vaisampayana said, "After this, Yudhishthira, saluted his grandsire, viz.
the son of Ganga, and with joined hands and concentrated attention, once
more asked him, saying, 'What are the general duties of the four orders
of men, and what the special duties of each order? What mode of life
should be adopted by which order? What duties are especially called the
duties of kings? By what means does a kingdom grow, and what are those
means by which the king himself grows? How also, O bull of Bharata's
race, do the citizens and the servants of the king grow? What sorts of
treasuries, punishments, forts, allies, counsellors, priests, and
preceptors, should a king avoid? [179] Whom should the king trust in what
kinds of distress and danger? From what evils should the king guard
himself firmly? Tell me all this, O grandsire!'

"Bhishma said, 'I bow down to Dharma who is great, and to Krishna who is
Brahma. Having bowed down also unto the Brahmanas (assembled here), I
shall discourse on duties that are eternal. The suppression of wrath,
truthfulness of speech, justice, forgiveness, begetting children upon
one's own wedded wives, purity of conduct, avoidance of quarrel,
simplicity, and maintenance of dependants, these nine duties belong to
all the four orders (equally). Those duties, however, which belong
exclusively to Brahmanas, I shall now tell thee. Self-restraint, O king,
has been declared to be the first duty of Brahmanas. Study of the Vedas,
and patience in undergoing austerities, (are also their other duties). By
practising these two, all their acts are accomplished. If while engaged
in the observance of his own duties, without doing any improper act,
wealth comes to a peaceful Brahmana possessed of knowledge, he should
then marry and seek to beget children and should also practise charity
and perform sacrifices. It has been declared by the wise that wealth thus
obtained should be enjoyed by distributing it (among deserving persons
and relatives). By his study of the Vedas all the pious acts (laid down
for the Brahmana) are accomplished. Whether he does or does not achieve
anything else, if he devotes himself to the study of the Vedas, he
becomes (by that) known as a Brahmana or the friend of all creatures. I
shall also tell thee, O Bharata, what the duties are of a Kshatriya. A
Kshatriya, O king, should give but not beg, should himself perform
sacrifices but not officiate as a priest in the sacrifices of others. He
should never teach (the Vedas) but study (them with a Brahmana
preceptor). He should protect the people. Always exerting himself for the
destruction of robbers and wicked people, he should put forth his prowess
in battle. Those among Kshatriya rulers who perform great sacrifices, who
are possessed of a knowledge of the Vedas, and who gain victories in
battle, become foremost of those that acquire many blessed regions
hereafter by their merit. Persons conversant with the old scriptures do
not applaud that Kshatriya who returns unwounded from battle. This has
been declared to be the conduct of a wretched Kshatriya. [180] There is no
higher duty for him than the suppression of robbers. Gifts, study, and
sacrifices, bring prosperity to kings. Therefore, a king who desires to
acquire religious merit should engage in battle. [181] Establishing all
his subjects in the observance of their respective duties, it king should
cause all of them to do everything according to the dictates of
righteousness. Whether he does or does not do any other act, if only he
protects his subjects, he is regarded to accomplish all religious acts
and is called a Kshatriya and the foremost of men. I shall now tell thee,
O Yudhishthira, what the eternal duties of the Vaisya are. A Vaisya
should make gifts, study the Vedas, perform sacrifices, and acquire
wealth by fair means. With proper attention he should also protect and
rear all (domestic) animals as a sire protecting his sons. Anything else
that he will do will be regarded as improper for him. By protecting the
(domestic) animals, he would obtain great happiness. The Creator, having
created the (domestic) animals, bestowed their care upon the Vaisya. Upon
the Brahmana and the Kshatriya he conferred (the care of) all creatures.
I shall tell thee what the Vaisya's profession is and how he is to earn
the means of his sustenance. If he keeps (for others) six kine, he may
take the milk of one cow as his remuneration; and if he keeps (for
others) a hundred kine, he may take a single pair as such fee. If he
trades with other's wealth, he may take a seventh part of the profits (as
his share). A seventh also is his share in the profits arising from the
trade in horns, but he should take a sixteenth if the trade be in hoofs.
If he engages in cultivation with seeds supplied by others, he may take a
seventh part of the yield. This should be his annual remuneration. A
Vaisya should never desire that he should not tend cattle. If a Vaisya
desires to tend cattle, no one else should be employed in that task. I
should tell thee, O Bharata, what the duties of a Sudra are. The Creator
intended the Sudra to become the servant of the other three orders. For
this, the service of the three other classes is the duty of Sudra. By
such service of the other three, a Sudra may obtain great happiness. He
should wait upon the three other classes according to their order of
seniority. A Sudra should never amass wealth, lest, by his wealth, he
makes the members of the three superior classes obedient to him. By this
he would incur sin. With the king's permission, however, a Sudra, for
performing religious acts, may earn wealth. I shall now tell thee the
profession he should follow and the means by which he may earn his
livelihood. It is said that Sudras should certainly be maintained by the
(three) other orders. Worn-out umbrellas, turbans, beds and seats, shoes,
and fans, should be given to the Sudra servants. [182] Torn clothes which
are no longer fit for wear, should be given away by the regenerate
classes unto the Sudra. These are the latter's lawful acquisitions. Men
conversant with morality say that if the Sudra approaches any one
belonging to the three regenerate orders from desire of doing menial
service, the latter should assign him proper work. Unto the sonless Sudra
his master should offer the funeral cake. The weak and the old amongst
them should be maintained. [183] The Sudra should never abandon his
master, whatever the nature or degree of the distress into which the
latter may fall. If the master loses his wealth, he should with excessive
zeal be supported by the Sudra servant. A Sudra cannot have any wealth
that is his own. Whatever he possesses belongs lawfully to his
master. [184] Sacrifice has been laid down as a duty of the three other
orders. It has been ordained for the Sudra also, O Bharata! A Sudra,
however, is not competent to titter swaha and swadha or any other Vedic
mantra. For this reason, the Sudra, without observing the vows laid down
in the Vedas, should worship the gods in minor sacrifices called
Paka-yajnas. The gift called Purna-patra is declared to be the Dakshina
of such sacrifices. [185] It has been heard by us that in days of old a
Sudra of the name of Paijavana gave a Dakshina (in one of his sacrifices)
consisting of a hundred thousand Purnapatras, according to the ordinance
called Aindragni. [186] Sacrifice (as has been already said), is as much
laid down for the Sudra as for the three other classes. Of all
sacrifices, devotion has been laid down to be the foremost. [187] Devotion
is a high deity. It cleanses all sacrificers. Then again Brahmanas are
the foremost of gods unto their respective Sudra attendants. They worship
the gods in sacrifices, for obtaining the fruition of various wishes. The
members of the three other classes have all sprung from the
Brahmanas. [188] The Brahmanas are the gods of the very gods. Whatever
they would say would be for thy great good. Therefore, all kinds of
sacrifices naturally appertain to all the four orders. The obligation is
not one whose discharge is optional. The Brahmana, who is conversant with
Richs, Yajuses, and Samans, should always be worshipped as a god. The
Sudra, who is without Richs and Yajuses and Samans, has Prajapati for his
god. [189] Mental sacrifice. O sire, is laid down for all the orders, O
Bharata! It is not true that the gods and other (Superior) persons do not
manifest a desire to share the offerings in such sacrifices of even the
Sudra. [190] For, this reason, the sacrifice that consists in devotion is
laid down for all the classes. [191] The Brahmana is the foremost of gods.
It is not true that they that belong to that order do not perform the
sacrifices of the other orders. The fire called Vitana, though procured
from Vaisyas and inspired with mantras, is still inferior. [192] The
Brahmana is the performer or the sacrifices of the three other orders.
For this reason all the four orders are holy. All the orders bear towards
one another to relation of consanguinity, through the intermediate
classes. They have all sprung from Brahmanas. In ascertaining (the
priority or subsequence of men in respect of their creation) it will
appear that amongst all the orders the Brahmana was created first.
Originally Saman  was one; Yajus was one, and Rich was one. [193] In this
connection, persons conversant with ancient histories cite a verse, O
king, sung in praise of sacrifice by the Vaikhanasa Munis on the occasion
of performing a sacrifice of theirs. Before or after sunrise a person of
subdued senses, with heart filled with devotion, poureth libations on the
(sacrificial) fire according to the ordinance. Devotion is a mighty
agent. With regard to homas again, that variety which is called skanna is
the initial one, while that which is called askanna is the last (but
foremost in point of merit). Sacrifices are multifarious. Their rites and
fruits again are multifarious. The Brahmana possessed of devotion who,
endued with scriptural learning, who is acquainted with them all, is
competent to perform sacrifices. That person who desires to perform a
sacrifice is regarded as righteous even if he happens to be a thief, a
sinner, or the worst of sinners. The Rishis applaud such a man. Without
doubt they are right. This then is the conclusion that all the orders
should always and by every means in their power perform sacrifices. There
is nothing in the three worlds equal to sacrifice. Therefore, it has been
said that every one with heart free from malice, should perform
sacrifices, aided by devotion which is sacred, to the best of his power
and according as he pleases.'"



SECTION LXI

"Bhishma said, 'O mighty-armed one, listen now to me, O thou of prowess
incapable of being baffled, as I mention the names of the four modes of
life and the duties in respect of each. The four modes are Vanaprastha,
Bhaikshya, Garhasthya of great merit, and Brahmacharya which is adopted
by Brahmanas. Undergoing the purificatory rite in respect of bearing
matted locks, after having gone through the rite of regeneration and
performed for some time the rites in respect of the sacred fire and
studied the Vedas, one should, with cleansed soul and senses under
restraint, having first carefully performed all the duties of the mode
called Garhasthya, proceed, with or without his wife, to the woods for
adoption of the mode called Vanaprastha. Having studied the scriptures
called Aranyakas, having drawn up his vital fluid and having retired from
all worldly affairs, the virtuous recluse may then attain to an
absorption with the eternal Soul knowing no decay. These are the
indications of Munis that have drawn up their vital fluid. A learned
Brahmana, O king, should first practise and perform them. The Brahmana, O
king, that is desirous of emancipation, it is well known, is competent to
adopt the Bhaikshya mode after having gone through the mode called
Brahmacharya. Sleeping at that place (in the course of the wanderings)
where evening overtakes him, without desire of bettering his situation,
without a home, subsisting on whatever food is obtained (in charity),
given to contemplation, practising self-restraint, with the senses under
control, without desire, regarding all creatures equally, without
enjoyments, without dislike to anything, the Brahmana possessed of
learning, by adopting this mode of life, attains to absorption with the
eternal Soul that knows no decay. The person leading the Garhasthya mode
of life should, after studying the Vedas, accomplish all the religious
acts laid down for him. He should beget children and enjoy pleasures and
comforts. With careful attention he should accomplish all the duties of
this mode of life that is applauded by ascetics and that is extremely
difficult to go through (without transgressions). He should be satisfied
with his own wedded wife and should never approach her except her season.
He should observe the ordinances of the scriptures, should not be cunning
and deceitful. He should be abstemious in diet, devoted to the gods,
grateful, mild, destitute of cruelty, and forgiving. He should be of a
tranquil heart, tractable and attentive in making offerings to the gods
and the Pitris. He should always be hospitable to the Brahmanas. He
should be without pride, and his charity should not be confined to any
one sect. He should also be always devoted to the performance of the
Vedic rites. In this connection, the illustrious and great Rishis cite a
verse sung by Narayana himself, of grave import and endued with high
ascetic merit. Listen to me as I repeat it.--'By truth, simplicity,
worship of guests, acquisition of morality and profit, and enjoyment of
one's own wedded wives, one should enjoy diverse kinds of happiness both
here and hereafter.' The great Rishis have said that support of sons and
wives, and study of the Vedas, form the duties of those that lead this
high mode of life. That Brahmana who, always engaged in the performance
of sacrifices, duly goes through this mode of life and properly
discharges all its duties, obtains blessed rewards in heaven. Upon his
death, the rewards desired by him became deathless. Indeed, these wait
upon him for eternity like menials ever on the alert to execute the
commands of their master. [194] Always attending to the Vedas, silently
reciting the mantras obtained from his preceptor, worshipping all the
deities, O Yudhishthira, dutifully waiting upon and serving his preceptor
with his own body smeared with clay and filth, the person leading the
Brahmacharya mode of life should always observe rigid vows and, with
senses under control, should always pay attention to the instructions he
has received. Reflecting on the Vedas and discharging all the duties (in
respect of contemplation and overt acts), he should live, dutifully
waiting upon his preceptor and always bowing unto him. Unengaged in the
six kinds of work (such as officiating in the sacrifices of others), and
never engaged with attachment to any kind of acts, never showing favour
or disfavour to any one, doing good even unto his enemies, these, O sire,
are the duties laid down for a Brahmacharin!'



SECTION LXII

"Yudhishthira said, 'Tell his those duties in respect of persons like
ourselves which are auspicious, productive of happiness in the future,
benevolent, approved by all, pleasant, and agreeable.'

"Bhishma said, 'The four modes of life, O puissant one, have been laid
down for the Brahmana. The other three orders do not adopt them, O best
of the Bharatas! Many acts, O king, leading to heaven and especially fit
for the kingly order, have already been declared. Those, however, cannot
be referred to in reply to thy present query, for all of them have been
duly laid down for such Kshatriyas as are not disinclined to
pitilessness. The Brahmana who is addicted to the practices of Kshatriyas
and Vaisyas and Sudras, incurs censure in this world as a person of
wicked soul and goes to hell in the next world. Those names which are
applied among men to slaves and dogs and wolves and (other) beasts, are
applied, O son of Pandu, to the Brahmana who is engaged in pursuits that
are improper for him. That Brahmana who, in all the four modes of life.
is duly engaged in the six-fold acts (of regulating the breath,
contemplation, etc.), who performs all his duties, who is not restless,
who has his passions under control, whose heart is pure and who is ever
engaged in penances, who has no desire of bettering his prospects, and
who is charitable, has inexhaustible regions of bliss in the other world.
Everyone derives his own nature from the nature of his acts, in respect
of their circumstances, place, and means and motives. Thou shouldst,
therefore, O king, regard the study of the Vedas, which is fraught with
such high merit, to be equal with the exertion of kingly power, or the
pursuits of agriculture, trade, and hunting. The world is set agoing by
Time. Its operations are settled by the course of Time. Man does all his
acts, good, bad, and indifferent, entirely influenced by Time. [195] Those
amongst the good acts of a man's past life that exert the greatest
influence on the next, are liable to be exhausted. Men, however, are
always engaged in those acts to which their propensities lead. Those
propensities, again, lead a living being to every direction.'" [196]



SECTION LXIII

"Bhishma said, 'Drawing the bow-string, destruction of foes, agriculture,
trade, tending cattle, and serving others for wealth, these are improper
for a Brahmana. An intelligent Brahmana, leading a domestic mode of life,
should duly perform the six Vedic acts. The retirement of a Brahmana into
the woods, after having duly discharged all the duties of the domestic
mode of life, is applauded. A Brahmana should avoid service of the king,
wealth obtained by agriculture, sustenance derived from trade, all kinds
of crooked behaviour, companionship with any but his wedded wives, and
usury. That wretched Brahmana who falls away from his duties and whose
behaviour becomes wicked, becomes, O king, a Sudra. The Brahmana who weds
a Sudra woman, who becomes vile in conduct or a dancer or a village
servant or does other improper acts, becomes a Sudra. Whether he recites
the Vedas or not, O king, if he does such improper acts, he becomes equal
to a Sudra and on occasions of feeding he should be assigned a place
amongst Sudras. Such Brahmanas become equal to Sudras, O king, and should
be discarded on occasions of worshipping the Gods. [197] Whatever presents
of food dedicated to the gods and the Pitris are made unto Brahmanas that
have transgressed all restraints or become impure in behaviour or
addicted to wicked pursuits and cruel acts or fallen away from their
legitimate duties, confer no merit (on the giver). For this reason, O
king, self-restraint and purity and simplicity have been laid down as the
duties of a Brahmana. Besides these, O monarch, all the four modes, of
life were laid down by Brahman For him. He that is self-restrained, has
drunk the Soma in sacrifices, is of good behaviour, has compassion for
all creatures and patience to bear everything, has no desire of bettering
his position by acquisition of wealth, is frank and simple, mild, free
from cruelty, and forgiving, is truly a Brahmana and not he that is
sinful in acts. Men desirous of acquiring virtue, seek the assistance, O
king, of Sudras and Vaisyas and Kshatriyas. If, therefore, the members of
these (three) orders do not adopt peaceful duties (so as to be able to
assist others in the acquisition of virtue), Vishnu, O son of Pandu,
never extends his grace to them. If Vishnu be not pleased, the happiness
of all men in heaven, the merit arising from the duties laid down for the
four orders, the declarations of the Vedas, all kinds of sacrifices, and
all other religious acts of men, and all the duties in respect of the
several modes of life, become lost.

"'Listen now, O son of Pandu, to those duties that should be observed in
the four modes of life. These should be known by the Kshatriya who
desires the members of the three (other) orders (in his kingdom) to
strictly adhere to the respective duties of those modes. For a Sudra who
is desirous of hearing (Such scriptures as are not forbidden in his
case), [198] who has accomplished his duties, who has begotten a son,
between whom and the superior orders there is not Much difference in
consequence of the purity of his conduct, all the modes of life have been
laid down excepting the observance of universal peacefulness and
self-restraint (which are not necessary for him). For a Sudra practising
all these duties as also for a Vaisya, O king, and a Kshatriya, the
Bhikshu mode of life has been laid down. Having discharged the duties of
his order, and having also served the kin, a Vaisya of venerable years,
with the king's permission, may betake himself to another mode of life.
Having studied the Vedas duly and the treatises on the duties of kings, O
sinless one, having begotten children and performed other acts of a like
nature, having quaffed the Soma and ruled over and protected all his
subjects righteously, O foremost of speakers, having performed the
Rajasuya, the horse sacrifice, and other great sacrifices, having invited
learned Brahmanas for reciting the scriptures and made presents unto them
according to their desires, having obtained victories small or great in
battle, having placed on his throne the son of his loins or some
Kshatriya of good birth for the protection of subjects, having worshipped
the Pitris by performing with due rites the sacrifices laid down for
honouring them, having attentively worshipped the gods by performing
sacrifices and the Rishis by studying the Vedas, the Kshatriya, who in
old age desires another mode of life, may, O king, adopt it by leaving
that one which immediately precedes it, and by that means he is sure to
obtain (ascetic) success. A Kshatriya, for leading the life of a Rishi, O
king, may adopt the Bhikshu mode of life; but he should never do so for
the sake of enjoying the pleasures of the world. Having left the domestic
mode of life, he may adopt the life of mendicancy by begging, what would
barely support his life. A life of mendicancy is not obligatory upon the
three orders (viz. Kshatriyas, Vaisyas. and Sudras), O giver of profuse
presents! Inasmuch, however, as they can adopt it if they choose, this
mode of life, therefore, is open to the four orders. Amongst men, the
highest duties are those which are practised by Kshatriyas. The whole
world is subject to the might of their arms. All the duties, principal
and subordinate, of the three other orders, are dependent (for their
observance) upon the duties of the Kshatriya. The Vedas have declared
this. Know that as the footprints of all other animals are engulfed in
those of the elephant, even so all the duties of the other orders, under
every circumstance, are engulfed, in those of the Kshatriya. Men
conversant with the scriptures say that the duties of the other three
orders afford small relief or protection, and produce small rewards. The
learned have said that the duties of the Kshatriya afford great relief
and produce great rewards. All duties have kingly duties for their
foremost. All the orders are protected by them. Every kind of
renunciation occurs in kingly duties, O monarch, and renunciation has
been said to be in eternal virtue and the foremost of all. [199] If the
science of chastisement disappears, the Vedas will disappear. All those
scriptures also that inculcate the duties of men become lost. Indeed, if
these ancient duties belonging to the Kshatriyas be abandoned, all the
duties in respect of all the modes of life, become lost. All kinds of
renunciation are seen in kingly duties: all kinds or initiation occur in
them; all kinds of learning are connected with them; and all kinds of
worldly behaviour enter into them. As animals, if slaughtered by the
vulgar, become the means of destroying the virtue and the religious acts
of the slaughterers, even so all other duties, if deprived of the
protection given by kingly duties, become liable to attack and
destruction, and men, full of anxiety, disregard the practices laid down
for them.'"



SECTION LXIV

"Bhishma said, 'The duties in respect of all the four modes of life,
those of yatis, O son of Pandu, and the customs relating to the conduct
of men in general, are all included in kingly duties. All these acts, O
chief of the Bharatas, occur in Kshatriya duties. If the functions of
royalty are disturbed, all creatures are overtaken by evil. The duties of
men are not obvious. They have, again, many outlets. [200] Led by many
(false) systems, their eternal nature is sometimes offended against.
Others who pin their faith to the conclusions arrived at by men, without
really knowing anything about the truths of duties (as declared in the
scriptures), find themselves at last landed and confounded on faiths
whose ultimate ends are unknown. The duties imposed upon Kshatriyas are
plain, productive of great happiness, evident in respect of their
results, free from deceit, and beneficial to the whole world. As the
duties of the three orders, as also of Brahmanas and of those that have
retired from the world, O Yudhishthira, have before this been said to be
all included within those of that sacred mode of life (called
Garhasthya), even so, the whole world, with all good actions, are subject
to kingly duties. I have told thee, O monarch, how many brave kings had,
in days of old, repaired to that lord of all creatures, viz., the divine
and puissant Vishnu of great prowess, for resolving their doubts about
the science of chastisement. Those kings, mindful of the declarations of
the scriptures enforced by examples, waited in days of old upon Narayana,
after having weighed each of their acts against the duties of each of the
modes of life. [201] Those deities, viz., the Sadhyas, the Vasus, the
Aswins, the Rudras, the Viswas, the Maruts, and the Siddhas, created in
days of old by the first of gods, are all observant of Kshatriya duties.
I shall now recite to thee a history fraught with the conclusions of both
morality and profit. In days of old when the Danavas had multiplied and
swept away all barriers and distinctions [202] the powerful Mandhatri, O
monarch, became king. That ruler of the earth, viz., king Mandhatri,
performed a great sacrifice from desire of beholding the puissant
Narayana, that god of gods, without beginning, middle, and end. In that
sacrifice he worshipped with humility the great Vishnu. [203] The Supreme
Lord, assuming the form of Indra, showed himself unto him. Accompanied by
many good kings he offered his adorations to that puissant deity. The
high discourse took place between that lion among kings and that
illustrious god in the form of Indra, touching Vishnu of great
effulgence.'

"Indra said, 'What is your object, O foremost of virtuous persons, in
thus seeking to behold that Ancient and First of gods, viz., Narayana, of
inconceivable energy, and infinite illusions? Neither myself, nor Brahman
himself, can obtain a sight of that god of universal form. I shall grant
thee what other objects may be in thy heart, for thou art the foremost of
mortals. Thy soul abides in peace; thou art devoted to righteousness;
thou hast thy senses under control; and thou art possessed of heroism.
Thou seekest unflinchingly to do what is agreeable to the gods. For the
sake also of thy intelligence, devotion, and high faith, I shall grant
thee whatsoever boons may be desired by thee.'

"Mandhatri said, I bend my head for gratifying thee. Without doubt,
however, I desire to see the first of gods. O divine Lord! Casting off
all (earthly) desires, I wish to earn religious merit, and to lead the
foremost mode of life, that path of the good, highly regarded by all. By
exercising the high duties of a Kshatriya, I have earned many regions of
inexhaustible merit in the other world, and I have also, through those
duties, spread my fame. I do not, however, know how to discharge those
duties, the foremost in the world, that have flowed from the first of
gods.'

"Indra said, 'They that are not kings, however observant they may be of
their duties, cannot easily attain the highest rewards of duty. Kingly
duties first flowed from the original god. Other duties flowed afterwards
from his body. Infinite were the other duties, with those of the
Vanaprastha mode of life, that were created afterwards. The fruits of all
those are exhaustible. Kingly duties, however, are distinguished above
them. In them are included all other duties. For this reason Kshatriya
duties are said to be the foremost of all. In days of old, Vishnu, by
acting according to Kshatriya duties, forcibly suppressed and destroyed
his foes and thereby afforded relief to the gods and the Rishis of
immeasurable energy. If the divine Vishnu of inconceivable energy had not
slain all his foes among the Asuras, then the Brahmanas, and (Brahman)
the Creator of the worlds and Kshatriya duties, and the duties that first
flowed from the Supreme deity, would all have been destroyed. If that
first and foremost of gods had not, by putting forth his prowess,
subjugated the earth with all her Asuras, then all the duties, of the
four orders and all the duties in respect of the four modes of life would
all have been destroyed in consequence of the destruction of Brahmanas.
The eternal duties (of men) had all suffered destruction. It was by the
exercise of Kshatriya duties that they were revived. [204] In every Yuga,
the duties of Brahmanas in respect of attaining to Brahma first set in.
These, however, are all protected by kingly duties. The latter, on this
account, are regarded as the foremost. Casting away life in battle,
compassion for all creatures, knowledge of the affairs of the world,
protection of men, rescuing them from danger, relieving the distressed
and the oppressed, all these occur among Kshatriya duties practised by
Kings. Persons that do not regard wholesome restraints and that are
governed by lust and wrath, do not commit overt acts of sin from fear of
kings. Others that are docile and of righteous behaviour succeed, in
consequence of the same influence, in performing all their duties. For
this reason Kshatriya duties are regarded to be righteous. Without doubt,
all creatures live happily in the world, protected by kings exercising
Kshatriya duties like children protected by their parents. Kshatriya
duties are the foremost of all duties. Those eternal duties, regarded as
the first in the world, embrace the protection of every creature.
Themselves eternal, they lead to eternal emancipation.'"



SECTION LXV

"Indra said, 'Kshatriya duties, O king, which are possessed of such
energy, which include in their exercise all other duties, and which are
the foremost of all duties, should be observed by persons that are, like
thee, so high-souled and so employed in seeking the good of the world. If
those duties are not properly discharged, all creatures would be
overtaken by ruin. The kings possessed of compassion for all creatures,
should regard these to be the foremost of his duties, reclaiming the land
for cultivation and fertilizing it, performance of great sacrifices for
cleansing himself, a disregard for begging, and protection of subjects.
Abandonment (gift) is said by the sages to be the foremost of virtues. Of
all kinds of abandonment, again, that of the body in battle, is the
foremost. Thou hast seen with thy eyes how the rulers of the earth, ever
observant of Kshatriya duties, having duly waited upon their preceptors
and acquired great learning, at last cast off their bodies, engaged in
battle with one another. The Kshatriya, desirous of acquiring religious
merit, should, after having gone through the Brahmacharya mode, should
lead a life of domesticity which is always meritorious. In adjudicating
upon ordinary questions of right (between his subjects), he should be
thoroughly impartial. For causing all the orders to be observant of their
respective duties, for the protection they afford to all, for the diverse
contrivances and means and the prowess and exertion (with which they seek
the accomplishment of their objects). Kshatriya duties, which include all
other duties within their scope, are said to be the foremost. The other
orders are able to observe their respective duties in consequence of
kingly duties. For this reason the former are said to be dependent upon
the latter in respect of the merit they produce. [205] Those men who
disregard all wholesome restraints and who are too much attached to the
pursuit of worldly objects are said to be of the nature of brutes. They
are compelled to act with justice by the exercise of kingly duties. Those
duties, therefore, are said to be the foremost of all. That course of
conduct which has been prescribed for Brahmanas who follow the three
Vedas, and those modes of life that have been laid down for Brahmanas,
should, before everything else, be observed by every Brahmana. If a
Brahmana acts otherwise, he should be punished like a Sudra. The duties
of the four modes of life and the ritual prescribed in the Vedas, O king,
should ever be followed by a Brahmana. Know that he has no other duties.
For a Brahmana acting otherwise, a Kshatriya should not make any
arrangement for sustenance. His religious merit grows in consequence of
his acts. A Brahmana, indeed, is like Dharma's self. That Brahmana who is
employed in acts that are not laid down for him, deserves no respect. If
not engaged in his proper acts, he should not be trusted. These are the
duties that appertain to the several orders. Kshatriyas should take care
of them so that their observance may be improved. Even these are the
duties of Kshatriyas. For these reasons also, kingly duties and no other,
are the foremost of all. They are, as I believe, the duties of heroes,
and they that are heroes are foremost in practising them.'

"Mandhatri said, 'What duties should be performed by the Yavanas, the
Kiratas, the Gandharvas, the Chinas, the Savaras, the Barbaras, the
Sakas, the Tusharas, the Kankas, the Pathavas, the Andhras, the Madrakas,
the Paundras, the Pulindas, the Ramathas, the Kamvojas, the several
castes that have sprung Lip from Brahmanas and Kshatriyas, the Vaisyas,
and the Sudras, that reside in the dominions of (Arya) kings? What are
those duties again to the observance of which kings like ourselves should
force those tribes that subsist by robbery? I desire to hear all this. O
illustrious god, instruct me. O chief of all the deities, thou art the
friend of us Kshatriyas.'

"Indra said, 'All the robber tribes should serve their mothers and
fathers, their preceptors and other seniors, and recluses living in the
woods. All the robber tribes should also serve their kings. The duties
and rites inculcated in the Vedas should also be followed by them. They
should perform sacrifices in honour of the Pitris, dig wells, (and
dedicate them to universal service), give water to thirsty travellers,
give away beds and make other seasonable presents unto Brahmanas.
Abstention from injury, truth, suppression of wrath, supporting Brahmanas
and kinsmen by giving them their dues, maintenance of wives and children,
purity, peacefulness, making presents to Brahmanas at sacrifices of every
kind, are duties that should be practised by every person of this class
who desire his own prosperity. Such a person should also perform all
kinds of Paka-yajnas with costly presents of food and wealth. These and
similar duties, O sinless one, were laid down in olden days for persons
of this class. All these acts which have been laid down for all others
should be done by persons of also the robber class, O king.'

"Mandhatri said, 'In the world of men, such wicked men may be seen living
in disguise among all the four orders and in all the four modes of life.'

"Indra said, 'Upon the disappearance of kingly duties and of the science
of chastisement, all creatures became exceedingly afflicted, O sinless
one, in consequence of the tyranny of kings. After the expiry of this the
Krita age, a confusion will set in, regarding the different modes of
life, and innumerable Bhikshus will appear with sectarian marks of
different kinds. Disregarding the Puranas and the high truths of
religion, men, urged by lust and wrath, will deviate into Wrong paths.
When sinful men are rest rained (from wicked acts) by high-souled persons
with the aid of the science of chastisement, then religion, which is
superior to everything and eternal, and which is the source of everything
good, becomes firmly established. The gifts, and libations, and offerings
to the Pitris of the man that disregards the king who is superior to
every one, become fruitless. The very gods do not disregard a virtuous
king who is truly an eternal god. The divine Lord of all creatures,
having created the universe, intended the Kshatriya to rule men regarding
their inclinations and disinclinations in respect of duties. I respect
and worship that person who, aided by his understanding, watches the
course of the duties performed by men. Upon such supervision rest
Kshatriya duties.'

"Bhishma continued, 'Having said these words, the divine and puissant
Narayana in the form of Indra, accompanied by the Maruts, repaired to his
eternal abode of inexhaustible felicity. When, O sinless one, duties as
practised by the good had such a course in days of old, what man of
cleansed soul and learning is there that would disregard the Kshatriya?
Like blind men lost on the way, creatures acting and abstaining
unrighteously meet with destruction. O tiger among men, do thou adhere to
that circle (of duties) that was first set agoing and to which the
ancients had recourse. I know, O sinless one, that thou art quite
competent to do this.'



SECTION LXVI

"Yudhishthira said, 'Thou hast spoken to me about the four modes of human
life. I desire to know more of-them. Do thou discourse on them in detail.'

"Bhishma said, 'O Yudhishthira of mighty arms, all the duties that are
practised in this world by the righteous are known to thee as they are
known to me. O foremost of virtuous persons, listen now to me about what
thou askest, viz. the merit (that a king acquires) in consequence of the
duties practised by others leading other modes of life. [206] All the
merits, O son of Kunti, that belong to persons practising the duties of
the four modes of life, attach, O foremost of men, to righteous kings. A
king who is not governed by lust and hate, who rules with the aid of the
science of chastisement, and who looks equally on all creatures, O
Yudhishthira, attains to the object of the Bhaikshya mode of life. [207]
That king who is possessed of knowledge, who makes gifts to deserving
persons on proper occasions, who knows how to favour and punish, who
conducts himself in all things according to the injunctions of the
scriptures, and who has tranquillity of soul, attains to the object of
the Garhasthya mode of life. That king who always worships those that are
deserving of worship by giving them their due, completely attains, O son
of Kunti, to the object of the Bhaikshya mode of life. That king, O
Yudhishthira, who rescues from distress, to the best of his power, his
kinsmen and relatives and friends, attains to the object of the
Vanaprashtha mode of life. That king who on every occasion honours those
that are foremost among men and those that are foremost among Yatis,
attains, O son of Kunti, to the object of the Vanaprashtha mode of life.
That king, O Partha, who daily makes offerings unto the Pitris and large
offerings unto all living creatures including men, attains to the object
of the same mode of life. That king, O tiger among men, who grinds the
kingdoms of others for protecting the righteous, attains to the object of
the same mode of life. In consequence of the protection of all creatures
as also of the proper protection of his own kingdom, a king earns the
merit of as many sacrifices as the number of creatures protected, and
accordingly attains to the object of the Sannyasa mode of life. Study of
the Vedas every day, forgiveness, and worship of preceptors, and services
rendered to one's own teacher, lead to the attainment of the object of
Brahmacharya. That king who silently recites his mantras every day and
who always worships the gods according to the ordinance, attains, O tiger
among men, to the object of the Garhasthya mode of life. That king who
engages in battle with the resolve of protecting his kingdom or meeting
with death, attains to the object of the Vanaprastha mode of life. That
king who gives unto persons leading a Vanaprastha mode of life and unto
Brahmanas versed in the three Vedas attains to the object of the
Vanaprastha mode of life. That king who displays compassion towards all
creatures and abstains entirely from cruelty, attains to the objects of
all the modes of life. That king, O Yudhishthira, who shows compassion to
the young and the old, O son of Kunti, under every circumstance, attains
to the objects of every mode of life. That king, O perpetuator of Kuru's
race, who affords relief to all oppressed people that seek his
protection, attains to the object of the Garhasthya mode of life. That
king who protects all creatures mobile and immobile, and honours them is
they deserve, attains to the object of the Garhasthya mode of life.
Bestowing favours and inflicting punishments upon the wives and brothers,
elder and younger, and upon their sons and grandsons, are the domestic
duties of a king and these constitute his best penances. By honouring
those that are righteous and deserving of worship and protecting those
that have (by their penances) acquired it knowledge of self, a king, O
tiger among men, attains to the object of the Garhasthya mode of life.
Inviting to this home, O Bharata, persons that have betaken themselves to
that Vanaprastha and other modes of life, and treating them with food,
constitute the domestic duties of a king. That king who duly adheres to
the duties laid down by the Creator, obtains the blessed merits of all
the modes of life. That king, O son of Kunti, in whom no virtue is
wanting, that foremost of men, O Yudhishthira, is said by the learned to
be a person in the observance of the Vanaprastha and all the other modes
of life. That king who duly honours the office or rank which deserves
honour, the race or family which deserves honour, and those old men that
deserve honour is said, O Yudhishthira, to live in all the modes of
life. [208] A king, O son of Kunti, by observing the duties of his country
and those of his family, acquires, O tiger among men, the merits of all
the modes of life. That king who at proper seasons bestows upon righteous
persons affluence or gifts of value, earns the merits, O king, of all the
modes of life. That king, O son of Kunti, who while overcome with danger
and fear still keeps his eye on the duties of all men, [209] earns the
merits of all the modes of life. The king obtains a share of the merits
earned under his protection by righteous people in his dominions. On the
other hand, if kings, O tiger among men, do not protect the righteous
people within their dominions, they then take the sins of the latter (of
omission and commission). Those men also, O Yudhishthira. who assist
kings (in protecting their subjects), become equally entitled, O sinless
one, to a share of the merits earned by others (in consequence of that
protection). The learned say that the Garhasthya, which we have adopted,
is superior to all the other modes of life. The conclusions in respect of
it are very clear. It is certainly sacred, O tiger among men. That man
who regards all creatures to be like his own self, who never does any
harm and has his wrath under control, obtains great happiness both here
and hereafter. [210] A king can easily cross the ocean of the world, with
kingly duties as his boat passed of great speed, urged on by the breeze
of gifts, having the scriptures for its tackle and intelligence for the
strength of its helmsman, and kept afloat by the power of righteousness.
When the principle of desire in his heart is withdrawn from every earthly
object, he is then regarded as one resting on his understanding alone. In
this state he soon attains to Brahma. [211] Becoming cheerful by
meditation and by restraining desire and other passions of the heart, O
tiger among men, it king, engaged in discharging the dully of protection,
succeeds in obtaining great merit. Do thou, therefore, O Yudhishthira,
exert thyself carefully in protecting Brahmanas of pious deeds and
devoted to the study of the Vedas, as also all other men. By exercising
the duty of protection only, O Bharata, the king earns merit that is a
hundred times greater than what is earned by recluses in their asylums
within the wood.'

"I have now described, O eldest son of Pandu, the diverse duties of men.
Do thou adhere to kingly duties that are eternal and that have been
practised by great men since days of old. If thou employest thyself with
concentrated attention to the duty of protecting (thy subjects), O tiger
among men, thou mayst then, O son of Pandu, obtain the merits of all the
four modes of life and of all the four orders of men!"



SECTION LXVII

"Yudhishthira said, 'Thou hast said what the duties are of the four modes
of the life and the four orders. Tell me now, O grandsire, what are the
principal duties of a kingdom.'

"Bhishma said, 'The (election and) coronation of a king is the first duty
of a kingdom. A kingdom in which anarchy prevails becomes weak and is
soon afflicted by robbers. [212] In kingdoms torn by anarchy,
righteousness cannot dwell. The inhabitants devour one another. An
anarchy is the worst possible of states. The Srutis declare that in
crowning a king, it is Indra that is crowned (in the person of the king).
A person who is desirous of prosperity should worship the king as he
should worship Indra himself. No one should dwell in kingdoms torn by
anarchy. Agni does not convey (to the gods) the libations that are poured
upon him in kingdoms where anarchy prevails. If a powerful king
approaches kingdoms weakened by anarchy, from desire of annexing them to
his dominions, the people should go forward and receive the invader with
respect. Some conduct would be consistent with wise counsels. There is no
evil greater than anarchy. If the powerful invader be inclined to equity,
everything will be right. If, on the other hand, he be engaged, he may
exterminate all. That cow which cannot be easily milked has to suffer
much torture. On the other hand, that cow which is capable of being
easily milked, has not to suffer any torture whatever. The wood that
bends easily does not require to be heated. The tree that bends easily,
has not to suffer any torture (at the hands of the gardener). Guided by
these instances, O hero, men should bend before those that are powerful.
The man that bends his head to a powerful person really bends his head to
Indra. For these reasons, men desirous of prosperity should (elect and)
crown some person as their king. They who live in countries where anarchy
prevails cannot enjoy their wealth and wives. During times of anarchy,
the sinful man derive great pleasure by robbing the wealth of other
people. When, however, his (ill-got) wealth is snatched by others, he
wishes for a king. It is evident, therefore, that in times of anarchy the
very wicked even cannot be happy. The wealth of one is snatched away by
two. That of those two is snatched away by many acting together. He who
is not a slave is made a slave. Women, again, are forcibly abducted. For
these reasons the gods created kings for protecting the people. If there
were no king on earth for wielding the rod of chastisement, the strong
would then have preyed on the weak after the manner of fishes in the
water. In hath been heard by us that men, in days of old, in consequence
of anarchy, met with destruction, devouring one another like stronger
fishes devouring the weaker ones in the water. It hath been heard by us
that a few amongst them then, assembling together, made certain compacts,
saying, 'He who becomes harsh in speech, or violent in temper, he who
seduces or abducts other people's wives or robs the wealth that belongs
to others, should be cast off by us.' For inspiring confidence among all
classes of the people, they made such a compact and lived for some time.
Assembling after some time they proceeded in affliction to the Grandsire,
saying, 'Without a king, O divine lord, we are going to destruction.
Appoint some one as our king. All of us shall worship him and he shall
protect us.' Thus solicited, the Grandsire asked Manu. Manu, however, did
not assent to the proposal.

"Manu said, 'I fear all sinful acts. To govern a kingdom is exceedingly
difficult, especially among men who are always false and deceitful in
their behaviour.'

"Bhishma continued, 'The inhabitants of the earth then said unto him, 'Do
not fear. The sins that men commit will touch those only that commit them
(without staining thee in the least). For the increase of thy treasury,
we will give thee a fiftieth part of our animals and precious metals and
a tenth part of our grain. When our maidens also will become desirous of
wedding, we shall, when the question comes up, give thee the most
beautiful ones among them. Those amongst men who will become the foremost
of all in the use of weapons and in riding animals and driving vehicles,
shall proceed behind thee like the deities behind Indra. With thy
strength enhanced in this way, and becoming invincible and possessed of
great prowess, thou wilt be our king and protect us happily like Kuvera
protecting the Yakshas and the Rakshasas. A fourth part of the merit
which men will earn under thy protection will be thine. Strengthened by
that merit so easily obtained by thee, do thou protect us, O king, like
He of a hundred sacrifices protecting the deities. Like the Sun scorching
everything with his rays, go out for winning victories. Crush the pride
of foes and let righteousness always triumph (in the world).' Thus
addressed by those inhabitants of the earth, Manu, possessed of great
energy, proceeded, accompanied by a large force. Of high descent, he
seemed then to blaze with prowess. Beholding the might of Manu, like the
gods eyeing the might of Indra, the inhabitants of the earth became
inspired with fear and set their hearts upon their respective duties.
Manu then made his round through the world, checking everywhere all acts
of wickedness and setting all men to their respective duties, like a
rain-charged cloud (in its mission of beneficence).'

"Those, O Yudhishthira, those men on earth who desire prosperity should
first elect and crown a king for the protection of all. Like disciples
humbling themselves in the presence of the preceptors or the gods in the
presence of Indra, all men should humble themselves before the king. One
that is honoured by his own people becomes an object of regard with his
foes also, while one that is disregarded by his own is overridden by
foes. If the king be overridden by his foes, all his subjects become
unhappy. Therefore, umbrellas and vehicles and outward ornaments, and
viands, and drinks, and mansions, and seats, and beds, and all utensils
for use and show, should be assigned to the king. By such means the king
will succeed in discharging his duties of protection (the better) and
become irresistible. He should speak with smiles. Addressed sweetly by
others, he should address others sweetly. Grateful (to those that serve
him), firmly devoted (to those that deserve his respect), and with
passions under control, he should give unto others their due. Looked upon
by others he should look at them mildly, sweetly, and handsomely.'



SECTION LXVIII

"Yudhishthira said, 'Why, O bull of Bharata's race, have the Brahmanas
said that the king, that ruler of men, is a god?'

"Bhishma said, 'In this connection, is cited the old story, O Bharata, of
the discourse of Vrihaspati unto Vasumanas. There was a king of Kosala
possessed of great intelligence, named Vasumanas. On a certain occasion
he questioned the great sage Vrihaspati of much wisdom. Conversant with
the requirements of humility, king Vasumanas, ever devoted to the welfare
of all, having observed the proper humilities and having circumambulated
the great sage and bowed unto him duly, enquired of the virtuous
Vrihaspati about the ordinances in respect of a kingdom, moved by the
desire of securing the happiness of men.'

"Vasumanas said, 'By what means do creatures grow and by what are they
destroyed? O thou of great wisdom, by adoring whom do they succeed in
obtaining eternal happiness?' Thus questioned by the Kosala king of
immeasurable energy, Vrihaspati of great wisdom discoursed unto him
coolly about the respect that should be paid to kings.

"Vrihaspati said, 'The duties of all men, O thou of great wisdom, may be
seen to have their root in the king. It is through fear of the king only
that men do not devour one another. It is the king that brings peace on
earth, through due observance of duties, by checking all disregard for
wholesome restraints and all kinds of lust. Achieving this, he shines in
glory. As, O king, all creatures become unable to see one another and
sink in utter darkness if the sun and the moon do not rise, as fishes in
shallow water and birds in a spot safe from danger dart and rove as they
please (for a time) and repeatedly attack and grind one another with
force and then meet with certain destruction even so men sink in utter
darkness and meet with destruction if they have no king to protect them,
like a herd of cattle without the herdsman to look after them. If the
king did not exercise the duty of protection, the strong would forcibly
appropriate the possessions of the weak, and if the latter refused to
surrender them with ease, their very lives would be taken. Nobody then,
with reference to any article in his possession, would be able to say
'This is mine.' Wives, sons, food, and other kinds of property, would not
then exist. Ruin would overtake everything if the king did not exercise
the duty of protection. Wicked men would forcibly appropriate the
vehicles and robes and ornaments and precious stones and other kinds of
property belonging to others, if the king did not protect. In the absence
of protection by the king, diverse kinds of weapons would fall upon those
that are righteous in their practices, and unrighteousness would be
adopted by all. In the absence of royal protection men would disregard or
even injure their very mothers and fathers if aged, their very preceptors
and guests and seniors. If the king did not protect, all persons
possessed of wealth would have to encounter death, confinement, and
persecution, and the very idea of property would disappear. If the king
did not protect, everything would be exterminated prematurely, and every
part of the country would be overrun by robbers, and everybody would fall
into terrible hell. If the king did not protect, all restrictions about
marriage and intercourse (due to consanguinity and other kinds of
relationship) would cease; all affairs relating to agricultures and trade
would fall into confusion, morality would sink and be lost; and the three
Vedas would disappear. Sacrifices, duly completed with presents according
to the ordinance, would no longer be performed; no marriage would take
place; society itself would cease to exist, if the king did not exercise
the duty of protection. The very bulls would not cover cows and milk-jars
would not be churned, and men living by rearing kine would meet with
destruction, if the king did not exercise the duty of protection. In the
absence of royal protection, all things, inspired with fear and anxiety
and becoming senseless and uttering cries of woe, would meet with
destruction in no time. No sacrifices extending for a year and completed
with presents according to the ordinances would occur if the king did not
exercise the duty of protection. In the absence of royal protection
Brahmanas would never study the four Vedas or undergo austerities or be
cleansed by knowledge and rigid vows. In the absence of royal protection,
the slayer of a person guilty of the slaughter of a Brahmana would not
obtain any reward; on the other hand the person guilty of Brahmanicide
would enjoy perfect immunity. In the absence of royal protection, men
would snatch other people's wealth from their very hands, and all
wholesome barriers would be swept away, and everybody, inspired with
fear, would seek safety in flight. In the absence of royal protection,
all kinds of injustice would set in; an intermixture of castes would take
place; and famine would ravage the kingdom. In consequence again of royal
protection, men can everywhere sleep fearlessly and at their case without
shutting their houses and doors with bolts and bars. Nobody would hear
the evil speeches of others, far less actual assaults, if the king did
not righteously protect the earth. [213] If the king exercises the duty of
protection, women decked with ornament may fearlessly wander everywhere
without male relatives to attend upon them. Men become righteous and
without injuring serve one another because the king exercises the duty of
protection. In consequence of royal protection the members of the three
orders are enabled to perform high sacrifices and devote themselves to
the acquisition of learning with attention, The world depends upon
agriculture and trade and is protected by the Vedas. All these again are
duly protected by the king exercising his principal duty. Since the king,
taking a heavy load upon himself, protects his subjects with the aid of a
mighty force, it is for this that the people are able to live in
happiness. Who is there that will not worship him in whose existence the
people exist and in whose destruction the people are destroyed? That
person who does what is agreeable and beneficial to the king and who
bears (a share of) the burden of kingly duties that strike every caste
with fear, conquers both this and the other world. [214] That man who even
thinks of doing an injury to the king, without doubt meets with grief
here and goes to hell hereafter. No one should disregard the king by
taking him for a man, for he is really a high divinity in human form. The
king assumes five different forms according to five different occasions.
He becomes Agni, Aditya, Mrityu, Vaisravana, and Yama. When the king,
deceived by falsehood, burns with his fierce energy the sinful offenders
before him, he is then said to assume the form of Agni. When he observes
through his spies the acts of all persons and does what is for the
general good, he is then said to assume the form of Aditya. When he
destroys in wrath hundreds of wicked men with their sons, grandsons, and
relatives, he is then said to assume the form of the Destroyer. When he
restrains the wicked by inflicting upon them severe punishments and
favours the righteous by bestowing rewards upon them, he is then said to
assume the form of Yama. When he gratifies with profuse gifts of wealth
those that have rendered him valuable services, and snatches away the
wealth and precious stones of those that have offended him, indeed, when
he bestows prosperity upon some and takes it away from others, he is
then, O king, said to assume the form of Kuvera on earth. No person who
is possessed of cleverness, who is capable of work, who desires the
acquisition of virtue, and who is free from malice, should ever spread
evil reports about the king. No man, by acting against the king, can ever
make himself happy, even if he happens to be the king's son or brother or
companion or one whom the king regards as his second self. Fire, having
the wind for his urger, blazing forth (among articles that are
inflammable), may leave a remnant. [215] The wrath of the king, however,
leaves not anything to the person that incurs it. Whatever belongs to the
king should be avoided from distance. [216] One should turn away from what
belongs to the king as he would from death itself. A person by
appropriating what belongs to the king speedily meets with destruction
like a deer upon touching poison. The man of intelligence should protect
as his own what belongs to the kin.. They that appropriate wealth
belonging to the king sink senseless into a deep hell of eternal gloom
and infamy. Who is there that will not worship the king who is adored by
such terms as delighter of the people, giver of happiness, possessor of
prosperity, the foremost of all, healer of injuries, lord of earth, and
protector of men? That man, therefore, who desires his own prosperity,
who observes all wholesome restraints, who has his soul under control,
who is the master of his passions, who is possessed of intelligence and
memory, and who is clever (in the transaction of business), should always
be attached to the king. The king should duly honour the minister who is
grateful, endued with wisdom, large-hearted, loyal, possessed of mastery
over his senses, virtuous, and observant of the dictates of policy. The
king should entertain the man who is loyal, grateful, virtuous, possessed
of self-control, brave, magnanimous in his acts, and competent to
accomplish tasks without the assistance of others. Knowledge makes men
proud. The king makes men humble. The man who is afflicted by the king
can never obtain happiness. On the other hand, the man who is favoured by
the king becomes happy. The king is the heart of his people; he is their
great refuge; he is their glory; and he is their highest happiness. Those
men, O monarch, who are attached to the king, succeed in conquering both
this and the other world. Having governed the earth with the aid of the
qualities of self-restraint, truth, and friendship, and having adored the
gods by great sacrifices, the king, earning great glory, obtains an
eternal abode in heaven.' That best of monarchs, viz., the heroic
Vasumanas, ruler of Kosala, thus instructed by Vrihaspati the son of
Angiras, began thenceforth to protect his subjects."



SECTION LXIX

"Yudhishthira said, 'What other special duties remain for the king to
discharge? How should he protect his kingdom and how subdue his foes? How
should he employ his spies? How should he inspire confidence in the four
orders of his subjects, his own servants, wives, and sons, O Bharata?'

"Bhishma said, 'Listen, O monarch, with attention to the diverse duties
of kings,--to those acts which the king or one that is in the position of
a king should first do. The king should first subdue himself and then
seek to subdue his foes. How should a king who has not been able to
conquer his own self be able to conquer his foes? The conquest of these,
viz., the aggregate of five, is regarded as the conquest of self. The
king that has succeeded in subduing his senses is competent to resist his
foes. He should place bodies of foot-soldiers in his forts, frontiers,
towns, parks, and pleasure gardens, O delighter of the Kurus, as also in
all places where he himself goes, and within his own palace, O tiger
among men! He should employ as spies men looking like idiots or like
those that are blind and deaf. Those should all be persons who have been
thoroughly examined (in respect of their ability), who are possessed of
wisdom, and who are able to endure hunger and thirst. With proper
attention, the king should set his spies upon all his counsellors and
friends and sons, in his city and the provinces, and in dominions of the
chiefs under him. His spies should be so employed that they may not know
one another. He should also, O bull of Bharata's race, know the spies of
his foes by himself setting spies in shops and places of amusement, and
concourses of people, among beggars, in his pleasure gardens and parks,
in meetings and conclaves of the learned, in the country, in public
places, in places where he holds his own court, and in the houses of the
citizens. The king possessed of intelligence may thus ascertain the spies
despatched by his foes. If these be known, the king may derive much
benefit, O son of Pandu! When the king, by a survey of his own, finds
himself weak, he should then, consulting with his counsellors make peace
with a foe that is stronger. The king that is wise should speedily make
peace with a foe, even when he knows that he is not weak, if any
advantage is to be derived from it. Engaged in protecting his kingdom
with righteousness, the king should make peace with those that are
possessed of every accomplishment, capable of great exertion, virtuous,
and honest. When the king finds himself threatened with danger and about
to be overtaken by ruin, he should slay all offenders whom he had
overlooked before and all such persons as are pointed at by the people. A
king should have nothing to do with that person who can neither benefit
nor injure him, or with one who cannot rescue himself from distress. As
regards military operations a king who is confident of his own strength,
should, at the head of a large force, cheerfully and with courage give
the order to march, without proclaiming his destination against one
destitute of allies and friends or already at war with another and
(therefore) heedless (of danger from other quarters), or one weaker than
himself, having first made arrangements for the protection of his own
capital. [217] A king should not for ever live in subjection to another
possessed of greater prowess. Though weak, he should seek to afflict the
stronger, and resolved upon this, continue to rule his own. [218] He
should afflict the kingdom of the stronger one by means of weapons, fire
and application of poison. He should also cause dissensions amongst his
counsellors and servants. Vrihaspati has said that a king possessed of
intelligence should always avoid war for acquisition of territory. The
acquisition of dominion should be made by the three well-known means (of
conciliation, gift, and disunion). The king that is possessed of wisdom
should be gratified with those acquisition that are made by means of
conciliation, gift, and disunion. The king, O delighter of the Kurus,
should take a sixth of the incomes of his subjects as tribute for meeting
the expenses of protecting them. He should also forcibly take away
wealth, much or little (as the case may require), from the ten kinds of
offenders mentioned in the scriptures, for the protection of his
subjects. A king should, without doubt, look upon his subjects as his own
children. In determining their disputes, however, he should not show
compassion. For hearing the complaints and answers of disputants in
judicial suits, the king should always appoint persons possessed of
wisdom and a knowledge of the affairs of the world, for the state really
rests upon a proper administration of justice. The king should set honest
and trustworthy men over his mines, salt, grain, ferries, and elephant
corps. The king who always wields with propriety the rod of chastisement
earns great merit. The proper regulation of chastisement is the high duty
of kings and deserves great applause. The king should be conversant with
the Vedas and their branches, possessed of wisdom, engaged in penances,
charitable, and devoted to the performance of sacrifices. All these
qualities should permanently reside in a king. If the king fails to
administer justice, he can neither have heaven nor fame. If a king be
afflicted by a stronger one, the former, if possessed of intelligence,
should seek refuge in a fort. Assembling his friends for consultation, he
should devise proper means. Adopting the policy of conciliation and of
producing dissensions, he should devise means for waging war with the
assailant. He should set the inhabitants of the woods on the high roads,
and, if necessary, cause whole villages to be removed, transplanting all
the inhabitants to minor towns or the outskirts of great cities.
Repeatedly assuring his wealthy subjects and the principal officers of
the army, he should cause the inhabitants of the open country to take
refuge in such forts as are well-protected. He should himself withdraw
all stores of grain (from the open country into his forts). If that
becomes impossible, he should destroy them completely by fire. He should
set men for destroying the crops on the fields of the enemy (by producing
disunion among the enemy's subjects). Failing to do this, he should
destroy those crops by means of his own troops. He should destroy all the
bridges over the rivers in his kingdom. He should bale out the waters of
all the tanks in his dominions, or, if incapable of baling them out,
cause them to be poisoned. Disregarding the duty of protecting his
friends, he should, in view of both present and future circumstances,
seek the protection of the ruler of another kingdom who may happen to be
the foe of his foe and who may be competent to deal with his foe on the
field of battle. [219] He should destroy all the smaller forts in his
kingdom. He should also cut down all the smaller trees excepting those
that are called Chaitya. [220] He should cause the branches of all the
larger trees to be lopped off, but he should not touch the very leaves of
those called Chaitya. He should raise outer ramparts round his forts,
with enclosures in them, and fill his trenches with water, driving
pointed stakes at their bottom and filling them with crocodiles and
sharks. He should keep small openings in his walls for making sallies
from his fort, and carefully make arrangements for their defence like
that of the greater gates. [221] In all his gates he should plant
destructive engines. He should plant on the ramparts (of his forts)
Sataghnis and other weapons. He should store wood for fuel and dig and
repair wells for supply of water to the garrison. He should cause all
houses made of grass and straw to be plastered over with mud, and if it
is the summer month, he should, from fear of fire, withdraw (into a place
of safety) all the stores of grass and straw. He should order all food to
be cooked at night. No fire should be ignited during the day, except for
the daily homa. Particular care should be taken of the fires in smithies
and lying-in rooms. Fires kept within the houses of the inhabitants
should be well covered. For the effectual protection of the city, it
should be proclaimed that condign punishment will overtake the person who
lights fires by the day time. During such times, all beggars, eunuchs,
lunatics, and mimes, should, O foremost of men, be driven out of the
town, for if they are permitted to remain, evil will follow. In places of
public resort, in tirthas, in assemblies, and in the houses of the
citizens, the king should set competent spies. [222] The king should cause
wide roads to be constructed and order shops, and places for the
distribution of water, to be opened at proper stations. Depots (of
diverse necessaries), arsenals, camps and quarters for soldiers, stations
for the keeping of horses and elephants, encampments of soldiers,
trenches, streets and bypaths, houses and gardens for retirement and
pleasure, should be so ordered that their sites may not be known to
others, O Yudhishthira. A king who is afflicted by a hostile army should
gather wealth, and store oil and fat and honey, and clarified butter, and
medicines of all kinds, and charcoal and munja grass, leaves, arrows,
scribes and draftsmen, grass, fuel, poisoned arrows, weapons of every
kind such as darts, swords, lances, and others. The king should store
such articles. He should especially keep ready drugs of every kind, roots
and fruits, the four kinds of physicians, actors and dancers, athletes,
and persons capable of assuming diverse disguises. He should decorate his
capital and gladden all his subjects. The king should lose no time in
bringing under his control such persons as may happen to inspire him with
fear, be they his servants or counsellors or citizens or neighbouring
monarchs. After any task of the king has been accomplished, he should
reward that those that have aided in its accomplishment with wealth and
other proportionate gifts and thankful speeches. It has been laid down in
the scriptures, O delighter of the Kurus, that a king pays off his debt
when he discomfits his foe or slays him outright. [223] A king should take
care of seven things. Listen to me as I recite them. They are his own
self, his counsellors, his treasury, his machinery for awarding
punishments, his friends, his provinces, and his capital. He should with
care protect his kingdom which consists of these seven limbs. That king,
O tiger among men, who is conversant with the aggregate of six, the
triple aggregate, and the high aggregate of three, succeeds in winning
the sovereignty of the whole earth. Listen, O Yudhishthira, to what has
been called the aggregate of six. These are ruling in peace after
concluding a treaty (with the foe), marching to battle, producing
disunion among the foe, concentration of forces, for inspiring the foe
with fear, preparedness for war with readiness for peace, and alliance
with others. Listen now with attention to what has been called the triple
aggregate. They are decrease, maintenance of what is, and growth. The
high aggregate of three consists of Virtue, Profit and Pleasure. These
should be pursued judiciously. By the aid of virtue, a king succeeds in
ruling the earth for ever. Touching this matter, Angirasa's son:
Vrihaspati himself has sung two verses. Blessed be thou, O son of Devaki,
it behoveth thee to hear them. 'Having discharged all his duties and
having protected the earth, and having also protected his cities, a king
attains to great happiness in heaven. What are penances to that king, and
what need has he of sacrifices who protects his people properly? Such a
king should be regarded as one conversant with every virtue!'

Yudhishthira said, 'There is the science of chastisement, there is the
king, and there are the subjects. Tell me, O grandsire, what advantage is
derived by one of these from the others.'

Bhishma said, 'Listen to me, O king, as I describe, O Bharata, the great
blessedness of the science of chastisement, in sacred words of grave
import. The science of chastisement forces all men to the observance of
the duties of their respective orders. Duly administered, it forces
people to virtuous acts. [224] When the four orders attend to their
respective duties, when all wholesome barriers are maintained, when peace
and happiness are made to flow from the science of chastisement, when the
people become freed from all fear, and the three higher orders endeavour,
according to their respective duties, to maintain harmony, know that men
become truly happy at such times. Whether it is the king that makes the
age, or, it is the age that makes the king, is a question about which
thou shouldst not entertain any doubt. The truth is that the king makes
the age. When, the king rules with a complete and strict reliance on the
science of chastisement, the foremost of ages called Krita is then said
to set in. [225] Righteousness sets in the Krita age. Nothing of
unrighteousness exists then. The hearts of men belonging to all the four
orders do not take any pleasure in unrighteousness. Without doubt, all
men succeed in acquiring the objects they desire and preserving those
that have been acquired. All the Vedic rites become productive of merit.
All the seasons become delightful and free from evil. The voice,
pronunciation, and minds of all men become clear and cheerful. Diseases
disappear and all men become long-lived. Wives do not become widows, and
no person becomes a miser. The earth yields crops without being tilled,
and herbs and plants grow in luxuriance. Barks, leaves, fruits, and
roots, become vigorous and abundant. No unrighteousness is seen. Nothing
but righteousness exists. Know these to be the characteristics, O
Yudhishthira, of the Krita age. When the king relies upon only three of
the four parts of the science of chastisement leaving out a fourth, the
age called Treta sets in. A fourth part of unrighteousness follows in the
train of such observance (of the great science) by three-fourths. The
earth yields crops but waits for tillage. The herbs and plants grow
(depending upon tillage). When the king observes the great science by
only a half, leaving out the other half, then the age that sets in is
called Dwapara. A moiety of unrighteousness follows in the train of such
observance of the great science by half. The earth requires tillage and
yields crops by half. When the king, abandoning the great science
totally, oppresses his subjects by evil means of diverse kinds, the age
that sets in is called Kali. During the age called Kali, unrighteousness
becomes full and nothing of righteousness is seen. The hearts of men, of
all the orders, fall away from their respective duties. Sudras live by
adopting lives of mendicancy, and Brahmanas live by serving others. Men
fail to acquire the objects they desire and preserve those already
acquired. Intermixture of the four orders takes place. Vedic rites fail
to produce fruits. All the seasons cease to be delightful and become
fraught with evil. The voice, pronunciation, and minds of men lose
vigour. Diseases appear, and men die prematurely. Wives become widows,
and many cruel men are seen. The clouds do not pour seasonably, and crops
fail. All kinds of moisture also fail, when the king does not, with
proper attention to the great science, protect the subjects. The king is
the creator of the Krita age, of the Treta, and of the Dwapara. The king
is the cause of the fourth age (called Kali). If he causes the Krita age,
he attains to everlasting heaven. If he causes the Treta age, he acquires
heaven for a period that is limited. If he causes the Dwapara, he attains
to blessedness in heaven according to the measure of his merits. By
causing the Kali age, the king incurs a heavy load of sin. Stained by
wickedness, he rots in hell for innumerable years, for sinking in the
sins of his subjects, he incurs great sin and infamy himself. Keeping the
great science in his view, the Kshatriya possessed of learning should
strive to acquire those objects which he desires and protect those that
have been already acquired. The science of chastisement, which
establishes all men in the observance of their respective duties, which
is the groundwork of all wholesome distinctions, and which truly upholds
the world and sets it agoing, if properly administered, protects all men
like the mother and the father protecting their children. Know, O bull
among men, that the very lives of creatures depend upon it. The highest
merit a king can acquire is acquaintance with the science of chastisement
and administering it properly. Therefore, O thou of Kuru's race, protect
thy subjects righteously, with the aid of that great science. By
protecting the subjects and adopting such a conduct, thou wilt surely
attain to such blessedness in heaven as is difficult of acquisition."



SECTION LXX

"Yudhishthira said, 'By adopting that conduct, O thou that art conversant
with every kind of behaviour, can a king succeed in easily acquiring,
both here and hereafter, objects productive of happiness in the end?'

"Bhishma said, 'There are these thirty-six virtues (which a king should
observe). They are connected with thirty-six others. A virtuous person,
by attending to those qualities, can certainly acquire great merit. The
king should observe his duties without wrath and malice. He should not
abandon kindness. He should have faith. He should acquire wealth without
persecution and cruelty. He should pursue pleasure without attachments.
He should, with cheerfulness, utter what is the agreeable, and be brave
without brag. He should be liberal but should not make gifts to persons
that are unobserving. He should have prowess without cruelty. He should
make alliance, avoiding those that are wicked. He should not act with
hostility towards friends. He should never employ persons not devoted to
him as his spies and secret agents. He should never accomplish his
objects by persecution. He should never, disclose his purposes before
persons that are wicked. He should speak of the merits of others but
never his own. He should take wealth from his subjects but never from
those that are good. He should never employ or take the assistance of
persons that are wicked. He should never inflict punishment without
careful enquiry. He should never disclose his counsels. He should give
away, but not to persons that are covetous. He should repose confidence
on others but never on those that have injured him. He should not cherish
malice. He should protect his wedded wives. He should be pure and should
not always be melted by compassion. He should not indulge much in female
companionship. He should take food that is wholesome and never that which
is otherwise. He should without pride pay regards to those that deserve
them, and serve his preceptors and seniors with sincerity. He should
worship the gods without pride. He should seek prosperity, but never do
anything that brings infamy. He should wait (upon his seniors) with
humility. He should be clever in business but should always wait for the
proper time. He should comfort men and never send them away with empty
speeches. Having favoured a person, he should not abandon him. He should
never strike in ignorance. Having slain his foe he should never indulge
in sorrow. He should display temper, but should never do so when there is
no occasion. He should be mild, but never to those that have offended.
Conduct thyself thus while ruling thy kingdom if thou wishest to have
prosperity. The king that behaves otherwise incurs great danger. That
king who observes all these virtues that I have mentioned, reaps many
blessings on earth and great rewards in heaven.'

"Vaisampayana continued, 'Hearing these words of Santanu's son, king
Yudhishthira, docile in receiving instructions, possessed of great
intelligence, and protected by Bhima and others, then worshipped his
grandsire and from that time began to rule according to that teaching.'"



SECTION LXXI

Yudhishthira said, 'Tell me, O grand sire, in what way should the king
protect his subjects so as to be able to avoid grief and so as not to
offend against righteousness?'

"Bhishma said, 'I shall recite, O king, those eternal duties in brief,
for if I were to mention them in detail, I would never attain to their
end. Thou shouldst worship those Brahmanas that are devoted to their
duties, possessed of learning, regular in worshipping the gods, observant
of high vows, and endued with other accomplishments, when they come to
thy abode, and employ them in officiating in thy sacrifices. With thy
priest accompanying thee, thou shouldst rise up when they approach, and
touch and worship their feet, and do every other act that is necessary.
Doing these acts of piety and discharging other acts that are for thy own
good, thou shouldst (by presents) cause those Brahmanas to utter
benedictions on thee for the success of thy purposes. Endued with
sincerity, and wisdom and intelligence, O Bharata, thou shouldst adopt
truth and avoid lust and wrath. That foolish king who pursues Profit
without driving away lust and wrath, fails to acquire virtue and
ultimately sacrifices Profit as well. Never employ those that are
covetous and foolish in matters connected with Pleasure and Profit. Thou
shouldst always employ in all thy acts those that are free from
covetousness and possessed of intelligence. Stained with lust and wrath
and unskilled in the transaction of business foolish persons, if vested
with authority in matters of Profit, always oppress the people by diverse
contrivances productive of mischief. With a sixth part upon fair
calculation, of the yield of the soil as his tribute, with fines and
forfeitures levied upon offenders, with the imposts, according to the
scriptures, upon merchants and traders in return for the protection
granted to them, a king should fill his treasury. [226] Realising this
just tribute and governing the kingdom properly the king should, with
heedfulness, act in such a way that his subjects may not feel the
pressure of want. Men become deeply devoted to that king who discharges
the duty of protection properly, who is endued with liberality, who is
steady in the observance of righteousness, who is vigilant, and who is
free from Just and hate. Never desire to fill thy treasury by acting
unrighteously or from covetousness. That king who does not act in
accordance with the scriptures fails to earn wealth and religious merit.
That king who is mindful only of the means of acquiring wealth, never
succeeds in acquiring both religious merit and wealth. The wealth again
that he acquires (by such means) is seen to be lavished on unworthy
objects. [227] That avaricious king who through folly oppresses his
subjects by levying taxes not sanctioned by the scriptures, is said to
wrong his own self. As a person desirous of milk never obtains any by
cutting off the udders of a cow, similarly a kingdom afflicted by
improper means, never yields any profit to the king. [228] He who treats a
milch cow with tenderness always obtains milk from it. Similarly, the
king who rules his kingdom by the aid of proper means, reaps much fruit
from it. By protecting a kingdom properly and ruling it by the aid of
judicious means, a king, O Yudhishthira, may succeed in always obtaining
much wealth. The earth, well protected by the king, yields crops and gold
(to the ruler and the ruled) even like a gratified mother yielding milk
to her child. Imitate the example, O king, of the flowerman and not of
the charcoal-maker. Becoming such and discharging, the duty of
protection, thou mayst be able to enjoy the earth for ever. [229] If in
attacking an enemy's kingdom thy treasury becomes exhausted, thou mayst
refill it by taking wealth from all except Brahmanas. Let not thy heart
be moved, even when thou art in great distress, upon seeing Brahmanas
possessed of wealth. I need not speak then of what thou shouldst do when
thou art in affluence. Thou shouldst give them wealth to the best of thy
power and as they deserve and protect them, comforting them on all
occasions. By conducting thyself in this way, thou mayst acquire such
regions hereafter as are most difficult of acquisition. Adopting such
virtuous behaviour, do thou protect thy subjects. Thou mayst then obtain,
O delighter of the Kurus, fame that is everlasting, high, and pure.
Protect thy subjects righteously, O son of Pandu, for no regret or pain
will then be thine. Protection of the subject is the highest duty of the
king, since compassion to all creatures and protecting them from injury
has been said to be the highest merit. Persons conversant with duties
regard that to be the highest merit of the king, when, engaged in
protecting all creatures, the king displays compassion towards them. The
sin a king incurs by neglecting for a single day to protect his subjects
from fear is such that he does not attain to end of his sufferings (for
it) in hell till after a thousand years. The merit a king earns by
protecting his subjects righteously for a single day is such that he
enjoys its reward in heaven for ten thousand years. All those regions
that are acquired by persons leading duly the Garhasthya, the
Brahmacharya, and the Vanaprastha modes of life, are soon acquired by a
king by only protecting his subjects righteously. Do thou, O son of
Kunti, observe with great care this duty (of protection). Thou shalt then
obtain the reward of righteousness and no grief and pain will be thine.
Thou shalt, O son of Pandu, obtain great prosperity in heaven. Merit like
this is impossible to be acquired by persons that are not kings. A
person, therefore, who is a king, and no other, can succeed in earning
such reward of virtue. Possessed of intelligence, thou hast obtained a
kingdom. Do thou protect thy subjects righteously. Gratify Indra with
offerings of Soma and the friends and well-wishers with the objects of
their wishes.'"



SECTION LXXII

"Bhishma said, 'That person, O king, who would protect the good and
punish the wicked, should be appointed as his priest by the king. In this
connection is cited the old story about the discourse between Pururavas,
the son of Aila and Matariswan.'

"Pururavas said, 'Whence has the Brahmana sprung and whence the three
other orders? For what reason also has the Brahmana become the foremost?
It behoveth thee to tell me all this.'

"Matariswan answered, 'The Brahmana, O best of kings, has sprung from the
mouth of Brahman. The Kshatriya has sprung from his two arms, and the
Vaisya from his two thighs. For waiting upon these three orders, O ruler
of men, a fourth order, viz., the Sudra, sprung into life, being created
from the feet (of Brahman). Originally created thus, the Brahmana takes
birth on earth as the lord of all creatures, his duty being the keep of
the Vedas and the other scriptures. [230] Then, for ruling the earth and
wielding the rod of chastisement and protecting all creatures, the second
order, viz., the Kshatriya was created. The Vaisya was created for
supporting the two other orders and himself by cultivation and trade, and
finally, it was ordained by Brahman that the Sudra should serve the three
orders as a menial.'

"Pururavas said, 'Tell me truly, O god of Winds, to whom, this earth
righteously belong. Does it belong to the Brahmana or to the Kshatriya?'

"The god of Winds said, 'Everything that exists in the universe belongs
to the Brahmana in consequence of his birth and precedence. Persons
conversant with morality say this. What the Brahmana eats is his own. The
place he inhabits is his own. What he gives away is his own. He deserves
the veneration of all the (other) orders. He is the first-born and the
foremost. As a woman, in the absence of her husband, accepts his younger
brother for him, even so the earth, in consequence of the refusal of the
Brahmana, has accepted his next-born, viz., the Kshatriya, for her lord.
This is the first rule. In times, however, of distress, there is an
exception of this. If thou seekest to discharge the duties of the order
and wishest to obtain the highest place in heaven, then give unto the
Brahmana all the land thou mayst succeed in conquering, unto him that is
possessed of learning and virtuous conduct, that is conversant with
duties and observant of penances, that is satisfied with the duties of
his order and not covetous of wealth. The well-born Brahmana, possessed
of wisdom and humility, guides the king in every matter by his own great
intelligence. By means of sound counsels he causes the king to earn
prosperity. The Brahmana points out to the king the duties the latter is
to observe. As long as a wise king, observant of the duties of his order,
and bereft of pride, is desirous of listening to the instructions of the
Brahmana, so long is he honoured and so long does he enjoy fame. The
priest of the king, therefore, has a share in the merit that the king
acquires. When the king behaves himself thus, all his subjects, relying
upon him, become virtuous in their behaviour, attentive to their duties,
and freed from every fear. The king obtains a fourth part of those
righteous acts which his subjects, properly protected by him, perform in
his kingdom. The gods, men, Pitris, Gandharvas, Uragas, and Rakshasas,
all depend upon sacrifices for their support. In a country destitute of a
king, there can be no sacrifice. The gods and the Pitris subsist on the
offerings made in sacrifices. Sacrifice, however, depends upon the king.
In the season of summer, men desire comfort from the shade of trees, cool
water, and cool breezes. In the season of winter they derive comfort from
fire, warm clothes, and the sun. The heart of man may find pleasure in
sound, touch, taste, vision, and scent. The man, however, who is inspired
with fear, finds no pleasure in all these things. That person who dispels
the fears of men obtains great merit. There is no gift so valuable in the
three worlds as the gift of life. The king is Indra. The king is Yama.
The king is Dharma. The king assumes different forms. The king sustains
and supports everything.'"



SECTION LXXIII

"Bhishma said, 'The king, with an eye to both religious merit and profit
whose considerations are often very intricate, should, without delay,
appoint a priest possessed of learning and intimate acquaintance with the
Vedas and the (other) scriptures. Those kings that have priests possessed
of virtuous souls and conversant with policy, and that are themselves
possessed of such attributes, enjoy prosperity in every direction. Both
the priest and the king should have such qualities as are worthy of
regard and should be observant of vows and penances. They would then
succeed in supporting and aggrandising the subjects and the deities, the
Pitris and the children. [231] It is laid down that they should be
possessed of similar hearts and should be each other's friends. In
consequence of such friendship between Brahmana and Kshatriya, the
subjects become happy. If they do not regard each other, destruction
would overtake the people. The Brahmana and the Kshatriya are said to be
the progenitors of all men. In this connection is cited the old story
about the discourse between Aila's son and Kasyapa. Listen to it, O
Yudhishthira.'

"Aila said, 'When the Brahmana forsakes the Kshatriya or the Kshatriya
forsakes the Brahmana, who amongst them should be regarded superior and
upon whom do the other orders rely and maintain themselves?'

"Kasyapa said, 'Ruin overtakes the kingdom of the Kshatriya when the
Brahmana and Kshatriya contend with each other. Robbers infest that
kingdom in which confusion prevails, and all good men regard the ruler to
be a Mlechcha. Their oxen do not thrive, nor their children. Their pots
(of milk) are not churned, and no sacrifices are performed there. The
children do not study the Vedas in kingdoms where Brahmanas abandon
Kshatriyas. In their houses wealth does not increase. Their children do
not become good and do not study the scriptures and perform sacrifices.
Those Kshatriyas that abandon Brahmanas become impure in blood and assume
the nature of robbers. The Brahmana and the Kshatriya are connected with
each other naturally, and each protects the other. The Kshatriya is the
cause of the Brahmana's growth and the Brahmana is the cause of the
Kshatriya's growth. When each helps the other, both attain to great
prosperity. If their friendship, existing from days of old, breaks, a
confusion sets over everything. No person desirous of crossing the ocean
of life succeeds in his task even as a small boat floating on the bosom
of the sea. The four orders of men become confounded and destruction
overtakes all. If the Brahmana. who is like a tree is protected, gold and
honey are showered. If, on the other hand, he is not protected, it then
tears and sins are showered, When Brahmanas fall away from the Vedas and
(in the absence of a Kshatriya ruler) seek protection from the
scriptures, then Indra does not pour rain seasonably and diverse kinds of
calamities ceaselessly afflict the kingdom. When a sinful wretch having
slain a woman or a Brahmana does not incur obloquy in assemblies of
fellowmen and has not to stand in fear of the king, then danger threatens
the Kshatriya ruler. In consequence of the sins perpetrated by sinful
men, the god Rudra appears in the kingdom. Indeed, the sinful by their
sins bring upon them that god of vengeance. He then destroys all, the
honest and the wicked alike (without making any distinction).'

"Aila said, 'Whence does Rudra spring? What also is his form? Creatures
are seen to be destroyed by creatures. Tell me all this, O Kasyapa!
Whence does the god Rudra spring?'

"Kasyapa said, 'Rudra exists in the hearts of men. He destroys the bodies
themselves in which he dwells as also the bodies of others. Rudra has
been said to be like atmospheric visitations and his form is like that of
the wind-gods.'

"Aila said, 'The Wind does not, by blowing, visibly destroy men on all
occasions, nor does the deity of the clouds do so by pouring rain. On the
other hand, it is seen among men that they lose their senses and are
slain through lust and malice.'

"Kasyapa said, 'Fire, blazing forth in one house, burneth a whole quarter
or an entire village. Similarly, this deity stupefies the senses of some
one and then that stupefaction touches all, the honest and the wicked
alike, without any distinction.'

"Aila said, 'If chastisement touches all viz., the honest and the wicked
alike, in consequence of the sins perpetrated by the sinful, why should
men, in that case, do acts that are good? Indeed, why should they not
perform wicked acts?'

"Kasyapa said, 'By avoiding all connection with the sinful, one becomes
pure and stainless. In consequence, however, of their being mixed with
the sinful, the sinless are overtaken by chastisement. Wood that is wet,
if mixed with wood that is dry, is consumed by fire in consequence of
such co-existence. The sinless, therefore, should never mingle with the
sinful.'

"Aila said, 'The earth holds the honest and the wicked. The sun warms the
honest and the wicked. The wind blows equally for them. Water cleanses
them equally.'

"Kasyapa said, 'Such, indeed, is the course of this world, O prince! It
is not so, however, hereafter. In the other world, there is great
difference of condition between the person that acts righteously and him
that acts sinfully. The regions that meritorious men acquire are full of
honey and possessed of the splendour of gold or of a fire upon which
clarified butter has been poured. Those regions also are likened to the
navel of ambrosia. The meritorious person enjoys great felicity there.
Death, decrepitude, and sorrow, are not there. The region for the sinful
is hell. Darkness and ceaseless pain are there, and it is full of sorrow.
Sinking in infamy, the man of sinful deeds wrung with remorse there for
many years. In consequence of a disunion between Brahmanas and
Kshatriyas, unbearable griefs afflict the people. Knowing this, a king
should appoint a (Brahmana) priest possessed of experience and wide
knowledge. A king should first install the priest in his office, and then
cause his own coronation. This has been laid down in the ordinance. The
ordinances declare that the Brahmana is the foremost of all creatures.
Men acquainted with the Vedas say that the Brahmana was created first. In
consequence of the precedence of his birth, all things that are good in
this world are vested in him. The rightful owner of all the best things
that have flowed from the Creator, the Brahmana is also, for such
precedence, worthy of the respect and the worship of all creatures. A
king, however powerful, should, according to the dictates of the
scriptures, bestow upon the Brahmana whatever is best and distinguished
above others. The Brahmana contributes to the aggrandisement of the
Kshatriya, and the Kshatriya to the aggrandisement of the Brahmana.
Brahmanas should, therefore, be especially and always worshipped by
kings.'"



SECTION LXXIV

"Bhishma said, 'It is said that the preservation and growth of the
kingdom rest upon the king. The preservation and growth of the king rest
upon the king's priest. That kingdom enjoys true felicity where the
invisible fears of the subjects are dispelled by the Brahmana and all
visible fears are dispelled by the king with the might of his arms. In
this connection is cited the old narrative of the discourse between king
Muchukunda and Vaisravana. King Muchukunda, having subjugated the whole
earth, repaired to the lord of Alaka for testing his strength. King
Vaisravana created (by ascetic power) a large force of Rakshasas. These
ground the forces led by Muchukunda. Beholding the slaughter of his army,
king Muchukunda, O chastiser of foes, began to rebuke his own learned
priest (Vasishtha). Thereupon that foremost of righteous persons viz.,
Vasishtha, underwent very severe penances and, causing those Rakshasas to
be slain, ascertained the true course upon which Muchukunda was bent.
When king Vaisravana's troops were being slaughtered, he showed himself
unto Muchukunda and said these words.'

"The Lord of treasures said, 'Many kings of old, more powerful than thou
art, aided by their priests, had never approached me thus? All of them
were skilled in weapons and all of them were possessed of might.
Regarding me as the grantor of weal and woe, they approached me for
offering worship. In truth, if thou hast might of arms, it behoves thee
to display it. Why dost thou act so proudly, aided by Brahmana might?'
Enraged at these words, Muchukunda, without pride and fear, said unto the
lord of treasures these words fraught with reason and justice, 'The
self-born Brahman created the Brahmana and the Kshatriya. They have a
common origin. If they apply their forces separately, they would never be
able to uphold the world. The power of penances and mantras was bestowed
upon Brahmanas; the might of arms and of weapons was bestowed upon
Kshatriyas. Aggrandised by both kinds of might, kings should protect
their subjects. I am acting in that way. Why dost thou, O lord of Alaka,
rebuke me then?' Thus addressed, Vaisravana said unto Muchukunda and his
priest, 'I never, without being ordered by the (self-created) bestow
sovereignty upon any one. Nor do I ever, without being ordered, take it
away from any one. Know this, O king! Do thou rule then the whole earth
without bounds.' Thus addressed, king Muchukunda replied, saying, 'I do
not, O king, desire to enjoy sovereignty obtained as gift from thee! I
desire to enjoy sovereignty obtained by the might of my own arms.'

"Bhishma continued, 'At these words of Muchukunda, Vaisravana, seeing the
king fearless in the observance of Kshatriya duties, became filled with
surprise. King Muchukunda, devoted to Kshatriya duties, continued to rule
the entire earth obtained by the might of his own arms. That virtuous
king who rules his kingdom, aided by and yielding precedence to the
Brahmana, succeeds in subjugating the whole earth and achieving great
fame. The Brahmana should every day perform his religious rites and the
Kshatriya should always be armed with weapons. Between them they are the
rightful owners of everything in the universe.'"



SECTION LXXV

"Yudhishthira said, 'Tell me, O grandsire, that conduct by which a king
succeeds in aggrandising his subjects and earning regions of felicity in
the other world.'

"Bhishma said, 'The king should be liberal and should perform sacrifices,
O Bharata! He should be observant of vows and penances, and should be
devoted to the duty of protecting his subjects. Righteously protecting
all his subjects, he should honour all righteous persons by standing up
when they come and by making gifts unto them. If the king regards it,
righteousness becomes regarded everywhere. Whatever acts and things are
liked by the king are liked by his subjects. Unto his foes the king
should always be like Death, with the rod of chastisement uplifted in his
hands. He should exterminate robbers everywhere in his kingdom and never
pardon any one from caprice. The king, O Bharata, earns a fourth part of
the merit that his subjects earn under his protection. By only protecting
his subjects the king acquires a fourth part of the merit that his
subjects acquire by study, by gifts, by pouring libations, and by
worshipping the gods. The king acquires a fourth part also of the sin
that his subjects commit in consequence of any distress in the kingdom
arising from the king's neglect in discharging the duty of protection.
Some say that the king earns a moiety, and some say the full measure, of
whatever sin is caused by his becoming cruel and untruthful in speech.
Listen now to the means by which the king may be cleansed of such sins.
If the king fails to restore to a subject the wealth that has been stolen
away by thieves, he should then compensate the injured from his own
treasury, or, in case of inability, with wealth obtained from his
dependents. All the orders should protect the wealth of a Brahmana even
as they should the Brahmana's boy or life. The person that offends
against Brahmanas should be exiled from the kingdom. Everything is
protected by protecting the Brahmana's wealth. Through the grace of the
Brahmana, which may thus be secured, the king becomes crowned with
success. Men seek the protection of a competent king like creatures
seeking relief from the clouds or birds seeking refuge in a large tree. A
cruel and covetous king, with lustful soul and ever seeking the
gratification of his desire never succeeds in protecting his subjects.'

"Yudhishthira, said, 'I do not, for a moment, desire the happiness that
sovereignty bestows or sovereignty itself for its own sake. I desire it,
however, for the sake of the merit one may acquire from it. It seems to
me that no merit is attached to it. No need for sovereignty then by which
no merit can be acquired. I shall, therefore, retire into the woods from
desire of earning merit. Laying aside the rod of chastisement, and
subduing my senses, I shall go to the woods which are sacred and seek to
acquire the merit of righteousness by becoming an ascetic subsisting upon
fruit and roots.'

"Bhishma said, 'I know, O Yudhishthira, what the nature of thy heart is,
and how inoffensive is thy disposition. Thou wilt not, however, by
inoffensiveness alone, succeed in ruling thy kingdom. Thy heart is
inclined to mildness, thou art compassionate, and thou art exceedingly
righteous. Thou art without energy, and thou art virtuous and full of
mercy. People, therefore, do not regard thee much. Follow the conduct of
thy sire and grandsire. Kings should never adopt that conduct which thou
desirest to adopt. Never be touched by such anxiety (after doing thy
duty), and never adopt such inoffensiveness of conduct. By becoming so,
thou wouldst not succeed in earning that merit of righteousness which
arises from protecting subjects. The behaviour thou wishest to adopt,
impelled by thy own intelligence and wisdom, is not consistent with those
blessings which thy sire Pandu or thy mother Kunti used to solicit for
thee. Thy sire always solicited for thee courage, might, and truth. Kunti
always solicited for thee high-mindedness and liberality. The offerings
with Swaha and Swadha in Sraddhas and sacrifices are always asked from
children by the Pitris and the deities. Whether gifts and study and
sacrifices and the protection of subjects be meritorious or sinful, thou
hast been born to practise and perform them. The fame, O son of Kunti, is
never tarnished of men that even fail in bearing the burdens which are
placed on them and unto which they are yoked in life. Even a horse, if
properly trained, succeeds in bearing, without falling down, a burden.
(What need then be said of thee that art a human being?) One incurs no
censure if only one's acts and words be proper, for success is said to
depend upon acts (and words). No person, be he a man virtuously following
the domestic mode of life, or be he a king, or be he a Brahmacharin, has
ever succeeded in conducting himself without tripping. It is better to do
an act which is good and in which there is small merit than to totally
abstain from all acts, for total abstention from acts is very sinful.
When a high-born and righteous person succeeds in obtaining affluence,
the king then succeeds in obtaining prosperity in all his affairs. A
virtuous king, having obtained a kingdom, should seek to subdue some by
gifts, some by force, and some by sweet words. There is no one more
virtuous than he upon whom high-born and learned persons rely from fear
of losing their means of sustenance and depending upon whom they live in
contentment.

"Yudhishthira said, 'What acts, O sire, are conductive to heaven? What is
the nature of the great felicity that is derived from them? What also is
the high prosperity that may be obtained thence? Tell me all this, if
thou knowest.,

"Bhishma said, 'That man from whom a person afflicted with fear obtains
relief even for a moment, is the most worthy of heaven amongst us. This
that I tell thee is very true. Be thou cheerfully the king of the Kurus,
O foremost one of Kuru's race, acquire heaven, protect the good and slay
the wicked. Let thy friends, together with all honest men, derive their
support from thee, like all creatures from the deity of the clouds and
like birds from a large tree with delicious fruits. Men seek the
protection of that person who is dignified, courageous, capable of
smiting, compassionate, with senses under control, affectionate towards
all, and equitable, and just.'"



SECTION LXXVI

"Yudhishthira said, 'O grandsire, amongst Brahmanas some are engaged in
the duties proper to their order, while others are engaged in other
duties. Tell me the difference between these two classes!'

"Bhishma said, 'Those Brahmanas, O king, that are possessed of learning
and beneficent features, and that look upon all creatures with an equal
eye, are said to be equal to Brahma. They that are conversant with the
Riches, the Yajuses and the Samans, and who are devoted to the practices
of their order, are, O king, equal to the very gods. Those, however,
amongst them that are not well-born and not devoted to the duties of
their order, and are, besides wedded to evil practices, are like Sudras.
A virtuous king should realise tribute from and impress without pay into
the public service those Brahmanas that are not possessed of Vedic lore
and that have not their own fires to worship. They that are employed in
courts of justice for summoning people, they that perform worship for
others for a fee, they that perform the sacrifices of Vaisyas and Sudras,
they that officiate in sacrifices on behalf of a whole village, and they
that make voyages on the ocean,--these five are regarded as Chandalas
among Brahmanas. [232] They amongst them that become Ritwikas, Purohitas,
counsellors, envoys, and messengers, become, O king, equal to
Kshatriyas. [233] They amongst them that ride horses or elephants or cars
or become foot-soldiers, become, O king, equal to Vaisyas. If the king's
treasury is not full, he may realise tribute from these. In realising
tribute, the king, however, should exclude those Brahmanas that are (for
their conduct) equal to the gods or Brahma. The Vedas say that the king
is the lord of the wealth belonging to all the orders except Brahmanas.
He can take the wealth of those Brahmanas also that have fallen away from
their legitimate duties. The king should never be indifferent towards
those Brahmanas that are not observant of their duties. For the sake of
making his people virtuous, he should punish and separate them from their
superiors. That king, O monarch, in whose territories a Brahmana becomes
a thief, is regarded by the learned to be the author of that misdeed.
Persons conversant with the Vedas declare that if a Brahmana versed in
the Vedas and observant of vows becomes, through want of sustenance, a
thief, it is the duty of the king to provide for his support. If, after
provision has been made for his support, he does not abstain from theft
he should then, O scorcher of foes be banished from the kingdom with all
his kinsmen.'"'



SECTION LXXVII

"Yudhishthira said, 'Of whose wealth, O bull of Bharata's race, is the
king regarded to be the lord? And what conduct also should the king
adopt? Discourse to me on this, O grandsire.'

"Bhishma said, 'The Vedas declare that the king is the lord of the wealth
that belongs to all persons except Brahmanas, as also of those Brahmanas
that are not observant of their proper duties. The king should not spare
those Brahmanas that are not observant of their duties. The righteous say
that this is the ancient custom of kings. That king, O monarch, in whose
dominion a Brahmana becomes a thief, is regarded to be the author of that
misdeed. It is the king that becomes sinful on that account. In
consequence of such a circumstance, kings regard themselves to be worthy
of reproach. All righteous kings, therefore, provide Brahmanas with the
means of support. In this connection is cited the old narrative of the
speech made by the king of the Kaikeyas unto a Rakshasa while the latter
was about to abduct him away. Of rigid vows and possessed of Vedic lore,
the king of the Kaikeyas, O monarch, while living in the woods, was
forcibly seized on a certain occasion by a Rakshasa.'

"The king said, 'There is no thief in my territories, nor any person of
wicked behaviour, nor any one that drinks alcohol. There is no one in my
dominions who has not his sacred fire or who does not perform sacrifices.
How then hast thou been able to possess my heart? There is no Brahmana in
my dominions who is not possessed of learning or who is not observant of
vows or who has not drunk Soma. There is no one who has not his sacred
fire or who does not perform sacrifices. How then hast thou been able to
possess my soul? In my dominions no sacrifice has been performed without
completing it by Dakshina. No one in my dominions studies the Vedas who
is not observant of vows. How then hast thou been able to possess my
soul? The Brahmanas in my kingdom teach, study, sacrifice, officiate at
other's sacrifices, give, and receive gifts. All of them are observant of
those six acts. The Brahmanas in my kingdom are all devoted to the
performance of the duties of their order. Worshipped and provided for,
they are mild, and truthful in speech. How then hast thou been able to
possess my soul? The Kshatriyas in my kingdom are all devoted to the
duties or their order. They never beg but give, and are conversant with
truth and virtue. They never teach but study, and perform sacrifices but
never officiate at the sacrifices of others. They protect the Brahmanas
and never fly from battle. How then hast thou been able to possess my
soul? The Vaisyas in my dominion are all observant of the duties of their
order. With simplicity and without deceit they derive their sustenance
from agriculture, cattle-keeping, and trade. They are all heedful,
observant of religious rites and excellent vows, and truthful in speech.
They give to guests what is their due, and self-restrained, and pure, and
attached to their relative and kinsmen. How then hast thou been able to
possess my heart? The Sudras in my kingdom, observant of the duties of
their order, humbly and duly serve and wait upon the other three orders
without entertaining any malice towards them. How then hast thou been
able to possess my heart? I support the helpless and the old, the weak,
the ill, and women (without guardians), by supplying them with all their
necessaries. How then hast thou been able to possess my heart? I am never
an exterminator of the special customs of families and of countries
existing duly from days of old. How then hast thou been able to possess
my heart? The ascetics in my kingdom are protected and worshipped. They
are always honoured and entertained with food. How then hast thou been
able to possess my heart? I never eat without feeding others from my
dishes. I never go to other people's wives. I never sport or recreate
alone. How then hast thou been able to possess my heart? No one in my
kingdom who is not a Brahmacharin begs his food, and no one who leads the
Bhikshu mode of life desires to be a Brahmacharin. No one who is not a
Ritwij pours libations (of clarified butter) upon the sacrificial fire.
How then hast thou been able to possess my soul? I never disregard the
learned or the old or those that are engaged in penances. When the whole
population sleeps, I keep myself awake (for watching and protecting). How
then hast thou been able to possess my heart? My priest possesses
knowledge of self. He is given to penances, and is conversant with all
duties. Possessed of great intelligence, he has the fullest power over my
kingdom. By gifts I desire to acquire knowledge, and by truth and the
protection of Brahmanas, I desire to attain regions of blessedness in
heaven. By service I attach myself to my preceptors, I have no fear of
Rakshasas. In my kingdom there are no widows, no wicked Brahmanas, no
Brahmana that has fallen away from his duties, no deceitful person, no
thief, no Brahmana that officiates in the sacrifices of people for whom
he should never officiate, and no perpetrator of sinful deeds. I have no
fear of Rakshasas. There is no space in my body, of even two fingers'
breadth, that does not bear the scar of a weapon-wound. I always fight
for the sake of righteousness. How hast thou been able to possess my
heart? The people of my kingdom always invoke blessings upon me in order
that I may always be able to protect kine and Brahmanas and perform
sacrifices. How then hast thou been able to possess me?'

"The Rakshasa said, 'Since thou art observant of the duties under all
circumstances, therefore, O king of the Kaikeyas, go back to thy abode.
Blessed be thou, I leave thee. They, O king of the Kaikeyas, who protect
kine and Brahmanas and all their subjects, have nothing to fear from
Rakshasas, and much less from sinful persons. Those kings that give the
lead to Brahmanas and whose might depends upon that of the Brahmanas, and
whose subjects discharge the duties of hospitality, always succeeds in
acquiring heaven.'

"Bhishma continued, 'Thou shouldst, therefore, protect the Brahmanas.
Protected by thee, they will protect thee in return. Their blessings, O
king, would surely descend upon kings of righteous behaviour. For the
sake of righteousness, those Brahmanas that are not observant of the
duties of their order should be chastised and separated (into a distinct
class) from their superiors. A king who conducts himself in this way
towards the people of his city and the provinces, obtains prosperity here
and residence in heaven with Indra.'"



SECTION LXXVIII

"Yudhishthira said, 'It has been said that in seasons of distress a
Brahmana may support himself by the practice of Kshatriya duties. Can he,
however, at any time, support himself by the practice of the duties laid
down for the Vaisyas?'

"Bhishma said, 'When a Brahmana loses his means of support and falls into
distress, he may certainly betake himself to the practices of a Vaisya
and derive his support by agriculture and keeping cattle, if, of course,
he is incompetent for Kshatriya duties.'

"Yudhishthira said, 'If a Brahmana, O bull of Bharata's race, betakes
himself to the duties of a Vaisya, what articles may he sell without
losing his prospect of heaven?'

"Bhishma said, 'Wines, salt, sesamum seeds, animals having manes, bulls,
honey, meat, and cooked food, O Yudhishthira, under all circumstances, a
Brahmana should avoid. A Brahmana, by selling these, would sink into
hell. A Brahmana, by selling a goat, incurs the sin of selling the god of
fire; by selling a sheep, the sin of selling the god of water; by selling
a horse, the sin of selling the god of the sun; by selling cooked food,
the sin of selling land; and by selling a cow, the sin of selling
sacrifice and the Soma juice. These, therefore, should not be sold (by a
Brahmana). They that are good do not applaud the purchase of uncooked
food by giving cooked food in exchange. Uncooked food, however, may be
given for procuring cooked food, O Bharata! [234] 'We will eat this cooked
food of thine. Thou mayst cook these raw things (that we give in
exchange).'--In a compact of this kind there is no sin. Listen, O
Yudhishthira, I shall speak to thee of the eternal practice, existing
from days of old, of persons conducting themselves according to approved
usages. 'I give thee this. Give me this other thing in return.' Exchange
by such agreement is righteous. To take things by force, however, is
sinful. Even such is the course of the usage followed by the Rishis and
others. Without doubt, this is righteous.'

"Yudhishthira said, 'When, O sire, all the orders, giving up their
respective duties, take up arms against the king, then, of course, the
power of the king decreases.--By what means should the king then become
the protector and refuge of the people? Resolve this doubt of mine, O
king, by speaking to me in detail.'

"Bhishma said, 'By gifts, by penances, by sacrifices, by peacefulness,
and by self-restraint, all the orders headed by the Brahmanas should, on
such occasions, seek their own good. Those amongst them that are endued
with Vedic strength, should rise up on every side and like the gods
strengthening Indra contribute (by Vedic rites) to enhancing the strength
of the king. Brahmanas are said to be the refuge of the king while his
power suffers decay. A wise king seeks the enhancement of his power by
means of the power of the Brahmanas. When the king, crowned with victory,
seeks the re-establishment of peace, all the orders then betake
themselves to their respective duties. When robbers, breaking through all
restraints, spread devastation around, all the orders may take up arms.
By so doing they incur no sin, O Yudhishthira!'

"Yudhishthira said, 'If all the Kshatriyas become hostile towards the
Brahmanas, who then will protect the Brahmanas and their Vedas? What then
should be the duty of the Brahmanas and who will be their refuge?'

"Bhishma said, 'By penances, by Brahmacharya, by weapons, and by
(physical) might, applied with or without the aid of deceit, the
Kshatriyas should be subjugated. If the Kshatriya misconducts himself,
especially towards Brahmanas, the Vedas themselves will subjugate them.
The Kshatriyas have sprung from the Brahmanas. Fire has sprung from
water; the Kshatriya from the Brahmana; and iron from stone. The energy
of fire, the Kshatriya, and iron, are irresistible. But when these come
into contact with the sources of their origin, their force becomes
neutralised. When iron strikes stone, or fire battles with water, or the
Kshatriya becomes hostile to the Brahmana, then the strength of each of
those three becomes destroyed. Thus, O Yudhishthira, the energy and
might, howsoever great and irresistible, of Kshatriyas become quelled as
soon as they are directed against the Brahmanas. When the energy of the
Brahmanas becomes mild, when Kshatriya energy becomes weak, when all men
misbehave themselves towards the Brahmanas, they that engage in battle
then, casting off all fear of death, for protecting the Brahmanas,
morality, and their own selves,--those persons, moved by righteous
indignation and possessed of great strength of mind, succeed in winning
high regions of bliss hereafter. All persons should take up arms for the
sake of Brahmanas. Those brave persons that fight for Brahmanas attain to
those felicitous region in heaven that are reserved for persons that have
always studied the Vedas with attention, that have performed the
austerest of penances, and that have, after fasting, cast off their
bodies into blazing fires. The Brahmana, by taking up arms for the three
orders, does not incur sin. People say that there is no higher duty than
casting off life under such circumstances. I bow to them and blessed be
they that thus lay down their lives in seeking to chastise the enemies of
Brahmanas. Let us attain to that region which is intended for them. Manu
himself has said that those heroes repair to the region of Brahman. As
persons become cleansed of all their sins by undergoing the final bath on
a horse-sacrifice even so they that die at the edge of weapons while
fighting wicked people, become cleansed of their sins. Righteousness
becomes unrighteousness, and unrighteousness becomes righteousness,
according to place and time. Such is the power of place and time (in
determining the character of human acts). The friends of humanity, by
doing even acts of cruelty, have attained to high heaven. Righteous
Kshatriyas, by doing even sinful acts, have attained to blessed
ends. [235] The Brahmana, by taking up arms on these three occasions, does
not incur sin, viz., for protecting himself, for compelling the other
orders to betake themselves to their duties, and for chastising robbers.'

"Yudhishthira said, 'If when robbers raise their heads and an
inter-mixture of the orders begins to take place in consequence of
confusion, and Kshatriyas become incompetent, some powerful person other
than a Kshatriya seeks to subdue those robbers for the sake of protecting
the people, [236] indeed, O best of kings, if that powerful person happens
to be a Brahmana or a Vaisya or a Sudra, and if he succeeds in protecting
the people by righteously wielding the rod of chastisement is he
justified in doing what he does or is he restrained by the ordinances
from accomplishing that duty? It seems that others, when the Kshatriyas
prove so wretched, should take up weapons.'

"Bhishma said, 'Be he a Sudra or be he the member of any other orders, he
that becomes a raft on a raftless current, or a means of crossing where
means there are none, certainly deserves respect in every way. That
person, O king, relying upon whom helpless men, oppressed and made
miserable by robbers, live happily, deserve to be lovingly worshipped by
all as if he were a near kinsman. The person, O thou of Kuru's race, that
dispels the fears of others, always deserves respect. What use is there
of bulls that would not bear burthens, or of kine that would not yield
milk, or of a wife that is barren? Similarly, what need is there for a
king that is not competent to grant protection? As an elephant made of
wood, or a deer made of leather, as a person without wealth, or one that
is a eunuch, or a field that is sterile, even so is a Brahmana that is
void of Vedic lore and a king incapable of granting protection? Both of
them are like a cloud that does not pour rain. That person who always
protects the good and restrains the wicked deserves to become a king and
to govern the world.'"



SECTION LXXIX

"Yudhishthira said, 'What, O grandsire, should be the acts and what the
behaviour of persons employed as priests in our sacrifices? What sort of
persons should they be, O king? Tell me all this, O foremost of speakers.'

"Bhishma said, 'It is laid down from those Brahmanas that are eligible as
priests that they should be conversant with the Chhandas including the
Samans, and all the rites inculcated in the Srutis, and that they should
be able to perform all such religious acts as lead to the prosperity of
the king. They should be devotedly loyal and utter agreeable speeches in
addressing kings. They should also be friendly towards one another, and
cast equal eyes on all. They should be devoid of cruelty, and truthful in
speech. They should never be usurers, and should always be simple and
sincere. One that is peaceful in temper, destitute of vanity, modest,
charitable, self-restrained, and contented, possessed of intelligence,
truthful, observant of vows, and harmless to all creatures, without lust
and malice, and endued with the three excellent qualities, devoid of envy
and possessed of knowledge, deserves the seat of Brahman himself. Persons
with such qualities, O sire, are the best of priests and deserve every
respect.'

"Yudhishthira said, 'There are Vedic texts about the gift of Dakshina in
sacrifices. There is no ordinance, however, which lays down that so much
should be given. This ordinance (about the gift of Dakshina) has not
proceeded from motives connected with the distribution of wealth. The
command of the ordinance, in consequence of the provision in cases of
incapacity, is terrible. That command is blind to the competence of the
sacrificer. [237] The audition occurs in the Vedas that a person should,
with devotion, perform a sacrifice. But what can devotion do when the
sacrificer is stained by falsehood? [238]

"Bhishma said, 'No man acquires blessedness or merit by disregarding the
Vedas or by deceit or falsehood. Never think that it is otherwise.
Dakshina constitutes one of the limbs of sacrifice and conduces to the
nourishment of the Vedas. A sacrifice without Dakshina can never lead to
salvation. The efficacy, however, of a single Purnapatra is equal to that
of any Dakshina, however rich. Therefore, O sire, everyone belonging to
the three orders should perform sacrifices. [239] The Vedas have settled
that Soma is as the king himself to the Brahmanas. Yet they desire to
sell it for the sake of performing sacrifices, though they never wish to
sell it for gaining a livelihood. Rishis of righteous behaviour have
declared, agreeably to the dictates of morality, that a sacrifice
performed with the proceeds of the sale of Soma serves to extend
sacrifices. [240] These three, viz., a person, a sacrifice and Soma, must
be of good character. A person that is of bad character is neither for
this nor for the other world. This audition has been heard by us that the
sacrifice which high-souled Brahmanas perform by wealth earned by
excessive physical labour, is not productive of great merit. There is a
declaration in the Vedas that penances are higher than sacrifices. I
shall now speak to thee of penances. O learned prince, listen to me.
Abstention from injury, truthfulness of speech, benevolence,
compassion,--these are regarded as penances by the wise and not the
emaciation of the body. Disregard of the Vedas, disobedience to the
dictates of the scriptures, and violation of all wholesome restraints,
are productive of self-destruction. Listen, O son of Pritha, to what has
been laid down by those that pour ten libations upon the fire at ten
times of the day.--For them that perform the sacrifice of penance, the
Yoga they endeavour to effect with Brahma is their ladle; the heart is
their clarified butter; and high knowledge constitutes their
Pavitra. [241] All kinds of crookedness mean death, and all kinds of
sincerity are called Brahma. This constitutes the subject of knowledge.
The rhapsodies of system-builders cannot affect this.--'"



SECTION LXXX

"Yudhishthira said, 'The most trifling act, O grandsire, cannot be
accomplished by any man if unaided. What then need be said of the king
(who has to govern a kingdom)? What should be the behaviour and what the
acts of the king's minister? Upon whom should the king repose confidence
and upon whom should he not?'

"Bhishma said, 'Kings, O monarch, have four kinds of friends. They are he
that has the same object, he that is devoted, he that is related by
birth, and he that has been won over (by gifts and kindness). A person of
righteous soul, who would serve one and not both sides, is the fifth in
the enumeration of the king's friends. Such a person adopts that side on
which righteousness is, and accordingly acts righteously. With respect to
such a person, the king should never disclose such purposes of his as
would not enlist his sympathy. Kings desirous of success are obliged to
adopt both kinds of paths, righteous and unrighteous. Of the four kinds
of friends, the second and the third are superior, while the first and
the fourth should ever be regarded with suspicion. In view, however, of
those acts which the king should do in person, he should always regard
with suspicion all the four. The king should never act heedlessly in the
matter of watching his friends. A king that is heedless is always
overpowered by others. A wicked man assumes the garb of honesty, and he
that is honest becomes otherwise. A foe may become a friend and a friend
may become a foe. A man cannot always be of the same mind. Who is there
that would trust him completely? All the chief acts, therefore, of a king
he should accomplish in his own presence. A complete reliance (on his
ministers) is destructive of both morality and profit. A want of trust
again in respect of all is worse than death. Trustfulness is premature
death. One incurs danger by truthfulness. If one trusts another
completely, he is said to live by the sufferance of the trusted person.
For this reason every one should be trusted as also mistrusted. This
eternal rule of policy, O sire, should be kept in view. One should always
mistrust that person who would, upon one's desire, obtain one's wealth.
The wise declare such a person to be one's enemy. A person whose joy
knows no bounds upon beholding the aggrandisement of the king and who
feels miserable upon seeing the king's decay, furnishes the indications
of one of the best friends of the king. He whose fall would be brought
about by thy fall, should be trusted by thee completely even as thou
shouldst trust thy sire. Thou shouldst, to the best of thy power,
aggrandise him as thou winnest aggrandisement for thyself. One who, in
even thy religious rites, seeks to rescue thee from harm, would seek to
rescue thee from harm's way in every other business. Such a one should be
regarded as thy best friend. They, on the other hand, that wish one harm
are one's foes. That friend is said to be like thy own self who is
inspired with fear when calamity overtakes thee and with joy when
prosperity shines on thee. A person possessed of beauty, fair complexion,
excellent voice, liberality, benevolence, and good birth, cannot be such
a friend. That person who is possessed of intelligence and memory, who is
clever in the transaction of business, who is naturally averse from
cruelty, who never indulges in wrath, and who, whether regarded or
disregarded is never dissatisfied, be he thy priest or preceptor or
honoured friend should always receive thy worship if he accepts the
office of thy counsellor and resides in thy abode. Such a person may be
informed of thy most secret counsels and the true state of all thy
affairs religious or pertaining to matters of profit. Thou mayst confide
in him as in thy own sire. One person should be appointed to one task,
and not two or three. Those may not tolerate each other. It is always
seen that several persons, if set to one task, disagree with one another.
That person who achieves celebrity, who observes all restraints, who
never feels jealous of others that are able and competent, who never does
any evil act, who never abandons righteousness from lust or fear or
covetousness or wrath, who is clever in the transaction of business, and
who is possessed of wise and weighty speech, should be thy foremost of
ministers. Persons possessed of good birth and good behaviour, who are
liberal and who never indulge in brag, who are brave and respectable, and
learned and full of resources, should be appointed as ministers for
supervising all thy affairs. Honoured by thee and gratified with wealth,
they would act for thy good and be of great help to thee. Appointed to
offices connected with profit and other important matters they always
bring about great prosperity. Moved by a feeling of healthy rivalry, they
discharge all duties connected with profit, holding consultations with
one another when necessary. Thou shouldst fear thy kinsmen as thou
shouldst death itself. A kinsman can never bear a kinsman's prosperity
even as a feudatory chief cannot bear to see the prosperity of his
overlord. None but a kinsman can feel joy at the destruction of a kinsman
adorned with sincerity, mildness, liberality, modesty, and truthfulness
of speech. They, again, that have no kinsmen, cannot be happy. No men can
be more contemptible than they that are destitute of kinsmen. A person
that has no kinsmen is easily overridden by foes. Kinsmen constitute the
refuge of one that is afflicted by other men, for kinsmen can never bear
to see a kinsman afflicted by other people. When a kinsman is persecuted
by even his friends, every kinsman of the persecuted regards the injury
to be inflicted upon himself. In kinsmen, therefore, there are both
merits and faults. A person destitute of kinsmen never shows favours to
any one nor humbles himself to any one. In kinsmen, therefore both merit
and demerit may be marked. One should, for this reason, always honour and
worship his kinsmen in words and acts, and do them agreeable offices
without injuring them at any time. Mistrusting them at heart, one should
behave towards them as if he trusted them completely. Reflecting upon
their nature, it seems that they have neither faults nor merits. A person
who heedfully conducts himself in this way finds his very foes disarmed
of hostility and converted into friends. One who always conducts himself
in this way amid kinsmen and relatives and bears himself thus towards
friends and foes, succeeds in winning everlasting fame.'"



SECTION LXXXI

"Yudhishthira said, 'If one does not succeed in winning over one's
kinsmen and relatives (by this course), they that are intended for
becoming friends become foes. How should one, then, conduct one's self so
that the hearts of both friends and foes may be won?'

"Bhishma said, 'In this connection is cited the old history of a
discourse between Vasudeva and the celestial sage Narada. On a certain
occasion Vasudeva said, 'Neither an illiterate and foolish friend, nor a
learned friend of fickle soul, deserves, O Narada, to know one's secret
counsels. Relying on thy friendship for me, I shall say something to
thee, O sage! O thou that canst go to heaven at thy pleasure, one should
speak to another if one be convinced of the intelligence of that other. I
never behave with slavish obsequiousness towards my kinsmen by flattering
speeches about their prosperity. I give them half of what I have, and
forgive their evil speeches. As a fire-stick is grinded by a person
desirous of obtaining fire, even so my heart is ground by my kinsmen with
their cruel speeches. Indeed, O celestial Rishi, those cruel speeches
burn my heart every day. Might resides in Sankarshana; mildness in Gada;
and as regards Pradyumna, he surpasses even myself in beauty of person.
(Although I have all these on my side) yet I am helpless, O Narada! Many
others among the Andhakas and the Vrishnis are possessed of great
prosperity and might, and during courage and constant perseverance. He on
whose side they do not range themselves meets with destruction. He, on
the other hand, on whose side they do range themselves, achieves
everything. Dissuaded (in turns) by both (viz., Ahuka and Akrura,) I do
not side either of them. What can be more painful for a person than to
have both Ahuka and Akrura on his side? What, again, can be more painful
for one than not to have both of them on his side? [242] I am like the
mother of two brothers gambling against each other, invoking victory to
both. I am thus, O Narada, afflicted by both. It behoveth thee to tell me
that which is for the good of both myself and my kinsmen.'

"Narada said, 'Calamities, O Krishna, are of two kinds, viz., external
and internal. They arise, O thou of Vrishni's race, from one's own acts
or from the acts of others. The calamity that has now overtaken thee is
an internal one and is born of thy own acts. Valadeva and others of the
Bhoja race are partisans of Akrura, and have taken up his side either for
the sake of wealth, or mere caprice, or moved by words or by hate. As
regards thyself, thou hast given away wealth obtained by thee to another.
Though possessed of men who should be your friends, thou hast, however,
by thy own act, brought calamity over thy head. Thou canst not take back
that wealth, even as one cannot swallow again the food that he has
vomited himself. The kingdom cannot be taken back from Babhu and Ugrasena
(unto whom it has been given). Thyself, O Krishna, cannot, in particular,
take it back (from them) from fear of producing intestine dissensions.
Supposing the endeavour succeeds, it will do so after much trouble and
after the accomplishment of the most difficult feats. A great slaughter
and a great loss of wealth will ensue, perhaps, even total destruction.
Use then a weapon that is not made of steel, that is very mild and yet
capable of piercing all hearts. Sharpening and resharpening that weapon
correct the tongues of thy kinsmen.'

"Vasudeva said, 'What is that weapon, O sage, which is not made of steel,
which is mild, which still pierces all hearts, and which I must use for
correcting the tongues of my kinsmen?'

"Narada said, 'The giving of food to the best of thy power, forgiveness,
sincerity, mildness, and honour to whom honour is due, these constitute a
weapon that is not made of steel. With soft words alone turn away the
anger of kinsmen about the utter cruel speeches, and mollify their hearts
and minds and slanderous tongues. None who is not a great man with
cleansed soul and possessed of accomplishments and friends can bear a
heavy burthen. Take up this great weight (of governing the Vrishnis) and
bear it on thy shoulders. All oxen can bear heavy burthens on a level
road. The stronger ones only among them can bear such burthens on a
difficult road. From disunion destruction will spring and overtake all
the Bhojas and the Vrishnis. Thou, O Kesava, art the foremost one among
them. Do thou act in such a manner that the Bhojas and the Vrishnis may
not meet with destruction. Nothing but intelligence and forgiveness,
restraint of the senses, and liberality are present in a person of
wisdom. Advancing one's own race is always praiseworthy and glorious and
conducive to long life. Do thou, O Krishna, act in such a way that
destruction may not overtake thy kinsmen. There is nothing unknown to
thee in respect of policy and the art of war, O Lord! The Yadavas, the
Kukuras, the Bhojas, the Andhakas, and the Vrishnis, are all dependent on
thee even as all the worlds and all the regents of those worlds, O
mighty-armed one! The Rishis, O Madhava, always pray for thy advancement.
Thou art the lord of all creatures. Thou knowest the past, the present,
and the future. Thou art the foremost one among all the Yadavas. Relying
on thee, they expect to live in happiness.'"



SECTION LXXXII

"Bhishma said, 'This that I have told thee constitutes the first means.
Listen now, O Bharata to the second means. That man who seeks to advance
the interests of the king should always be protected by the king. If a
person, O Yudhishthira, that is paid or unpaid, comes to thee for telling
thee of the damage done to thy treasury when its resources are being
embezzled by a minister, thou shouldst grant him an audience in private
and protect him also from the (impeached) minister. The ministers guilty
of peculation seek, O Bharata, to slay such informants. They who plunder
the royal treasury combine together for opposing the person who seeks to
protect it, and if the latter be left unprotected, he is sure to be
ruined. In this connection also an old story is cited of what the sage
Kalakavrikshiya had said unto the king of Kosala. It hath been heard by
us that once on a time the sage Kalakavrikshiya came to Kshemadarsin who
had ascended the throne of the kingdom of Kosala. Desirous of examining
the conduct of all the officers of Kshemadarsin, the sage, with a crow
kept within a cage in his hand, repeatedly travelled through every part
of that king's dominions. And he spoke unto all the men and said, 'Study,
ye the corvine science. The crows tell me the present, the past, and the
future.' Proclaiming this in the kingdom, the sage, accompanied by a
large number of men, began to observe the misdeeds of all the officers of
the king. Having ascertained all the affairs in respect of that kingdom,
and having learnt that all the officers appointed by the king were guilty
of malversation, the sage, with his crow, came to see the king. Of rigid
vows, he said unto the king, 'I know everything (about thy kingdom).'
Arrived at the presence of the king, he said unto his minister adorned
with the insignia of his office that he had been informed by his crow
that the minister had done such a misdeed in such a place, and that such
and such persons know that he had plundered the royal treasury. 'My crow
tells me this. Admit or prove the falsehood of the accusation quickly.'
The sage then proclaimed the names of other officers who had similarly
been guilty of embezzlement, adding, 'My crow never says anything that is
false.' Thus accused and injured by the sage, all the officers of the
king, O thou of Kuru's race, (united together and) pierced his crow,
while the sage slept, at night. Beholding his crow pierced with a shaft
within the cage, the regenerate Rishi, repairing to Kshemadarsin in the
morning said unto him, 'O king, I seek thy protection. Thou art
all-powerful and thou art the master of the lives and wealth of all. If I
receive thy command I can then say what is for thy good. Grieved on
account of thee whom I regard as a friend have come to thee, impelled by
my devotion and ready to serve thee with my whole heart. Thou art being
robbed of thy wealth, I have come to thee for disclosing it without
showing any consideration for the robbers. Like a driver that urges a
good steed, I have come hither for awakening thee whom I regard as a
friend. A friend who is alive to his own interests and desirous of his
own prosperity and aggrandisement, should forgive a friend that intrudes
himself forcibly, impelled by devotion and wrath, for doing what is
beneficial.' The king replied unto him, saying, 'Why should I not bear
anything thou wilt say, since I am not blind to what is for my good? I
grant thee permission, O regenerate one! Tell me what thou pleasest, I
shall certainly obey the instructions thou wilt give me, O Brahman,'

"The sage said, 'Ascertaining the merits and faults of thy servants, as
also the: dangers thou incurrest at their hands, I have come to thee,
impelled by my devotion, for representing everything to thee. The
teachers (of mankind) have of old declared what the curses are, O king,
of those that serve others. The lot of those that serve the king is very
painful and wretched. He who has any connection with kings is to have
connection with snakes of virulent poison. Kings have many friends as
also many enemies. They that serve kings have to fear all of them. Every
moment, again, they have fear from the king himself, O monarch. A person
serving the king cannot (with impunity) be guilty of heedlessness in
doing the king's work. Indeed, a servant who desires to win prosperity
should never display heedlessness in the discharge of his duties. His
heedlessness may move the king to wrath, and such wrath may bring down
destruction (on the servant). Carefully learning how to behave himself,
one should sit in the presence of the king as he should in the presence
of a blazing fire. Prepared to lay down life itself at every moment, one
should serve the king attentively, for the king is all-powerful and
master of the lives and the wealth of all, and therefore, like unto a
snake of virulent poison. He should always fear to indulge in evil
speeches before the king, or to sit cheerlessly or in irreverent
postures, or to wait in attitudes of disrespect or to walk disdainfully
or display insolent gestures and disrespectful motions of the limbs. If
the king becomes gratified, he can shower prosperity like god. If he
becomes enraged, he can consume to the very roots like a blazing fire.
This, O king, was said by Yama. Its truth is seen in the affairs of the
world. I shall now (acting according to these precepts) do that which
would enhance thy prosperity. Friends like ourselves can give unto
friends like thee the aid of their intelligence in seasons of peril. This
crow of mine, O king, has been slain for doing thy business. I cannot,
however, blame thee for this. Thou art not loved by those (that have
slain this bird). Ascertain who are thy friends and who thy foes. Do
everything thyself without surrendering thy intelligence to others. They
who are on thy establishment are all peculators. They do not desire the
good of thy subjects. I have incurred their hostility. Conspiring with
those servants that have constant access to thee they covet the kingdom
after thee by compassing thy destruction. Their plans, however, do not
succeed in consequence of unforeseen circumstances. Through fear of those
men, O king, I shall leave this kingdom for some other asylum. I have no
worldly desire, yet those persons of deceitful intentions have shot this
shaft at my crow, and have, O lord, despatched the bird to Yama's abode.
I have seen this, O king, with eyes whose vision has been improved by
penances. With the assistance of this single crow I have crossed this
kingdom of thine that is like a river abounding with alligators and
sharks and crocodiles and whales. Indeed, with the assistance of that
bird, I have passed through thy dominions like unto a Himalayan valley,
impenetrable and inaccessible in consequence of trunks of (fallen) trees
and scattered rocks and thorny shrubs and lions and tigers and other
beasts of prey. The learned say that a region inaccessible in consequence
of gloom can be passed through with the aid of a light, and a river that
is unfordable can be crossed by means of a boat. No means, however, exist
for penetrating or passing through the labyrinth of kingly affairs. Thy
kingdom is like an inaccessible forest enveloped with gloom. Thou (that
art the lord of it) canst not trust it. How then can I? Good and evil are
regarded here in the same light. Residence here cannot, therefore, be
safe. Here a person of righteous deeds meets with death, while one of
unrighteous deeds incurs no danger. According to the requirements of
justice, a person of unrighteous deeds should be slain but never one who
is righteous in his acts. It is not proper, therefore, for one to stay in
this kingdom long. A man of sense should leave this country soon. There
is a river, O king, of the name of Sita. Boats sink in it. This thy
kingdom is like that river. An all-destructive net seems to have been
cast around it. Thou art like the fall that awaits collectors of honey,
or like attractive food containing poison. Thy nature now resembles that
of dishonest men and not that of the good. Thou art like a pit, O king,
abounding with snakes of virulent poison. Thou resemblest, O king, a
river full of sweet water but exceedingly difficult of access, With steep
banks overgrown with Kariras and thorny canes. Thou art like a swan in
the midst of dogs, vultures and jackals. Grassy parasites, deriving their
sustenance from a mighty tree, swell into luxuriant growth, and at last
covering the tree itself overshadow it completely. A forest conflagration
sets in, and catching those grassy plants first, consumes the lordly tree
with them. Thy ministers, O king, resemble those grassy parasites of
which I speak. Do thou check and correct them. They have been nourished
by thee. But conspiring against thee, they are destroying thy prosperity.
Concealing (from thee) the faults of thy servants, I am living in thy
abode in constant dread of danger, even like a person living in a room
with a snake within it or like the lover of a hero's wife. My object is
to ascertain the behaviour of the king who is my fellow-lodger. I wish to
know whether the king has his passions under control, whether his
servants are obedient to him, whether he is loved by them, and whether he
loves his subjects. For the object of ascertaining all these points, O
best of kings, I have come to thee. Like food to a hungry person, thou
hast become dear to me. I dislike thy ministers, however, as a person
whose thirst has been slaked dislikes drink. They have found fault with
me because I seek thy good. I have no doubt that there is no other cause
for that hostility of theirs to me. I do not cherish any hostile
intentions towards them. I am engaged in only marking their faults. As
one should fear a wounded snake, every one should fear a foe of wicked
heart!' [243]

"The king said, 'Reside in my palace, O Brahmana! I shall always treat
thee with respect and honour, and always worship thee. They that will
dislike thee shall not dwell with me. Do thou thyself do what should be
done next unto those persons (of whom thou hast spoken). Do thou see, O
holy one, that the rod of chastisement is wielded properly and that
everything is done well in my kingdom. Reflecting upon everything, do
thou guide me in such a way that I may obtain prosperity.'

"The sage said, 'Shutting thy eyes in the first instance to this offence
of theirs (viz., the slaughter of the crow), do thou weaken them one by
one. Prove their faults then and strike them one after another. When many
persons become guilty of the same offence, they can, by acting together,
soften the very points of thorns. Lest thy ministers (being suspected,
act against thee and) disclose thy secret counsels, I advise thee to
proceed with such caution. As regards ourselves, we are Brahmanas,
naturally compassionate and unwilling to give pain to any one. We desire
thy good as also the good of others, even as we wish the good of
ourselves. I speak of myself, O king! I am thy friend. I am known as the
sage Kalakavrikshiya. I always adhere to truth. Thy sire regarded me
lovingly as his friend. When distress overtook this kingdom during the
region of thy sire, O king, I performed many penances (for driving it
off), abandoning every other business. From my affection for thee I say
this unto thee so that thou mayst not again commit the fault (of reposing
confidence on undeserving persons). Thou hast obtained a kingdom without
trouble. Reflect upon everything connected with its weal and woe. Thou
hast ministers in thy kingdom. But why, O king, shouldst thou be guilty
of heedlessness?' After this, the king of Kosala took a minister from the
Kshatriya order, and appointed that bull among Brahmanas (viz., the sage
Kalakavrikshiya) as his Purohita. After these changes had been effected,
the king of Kosala subjugated the whole earth and acquired great fame.
The sage Kalakavrikshiya worshipped the gods in many grand sacrifices
performed for the king. Having listened to his beneficial counsels, the
king of Kosala conquered the whole earth and conducted himself in every
respect as the sage directed.'"



SECTION LXXXIII

"Yudhishthira said, 'What should be the characteristics, O grandsire, of
the legislators, the ministers of war, the courtiers, the generalissimos,
and the counsellors of a king!'

"Bhishma said, 'Such persons as are possessed of modesty, self-restraint,
truth, sincerity, and courage to say what is proper, should be thy
legislators. They that are always by thy side, that are possessed of
great courage, that are of the regenerate caste, possessed of great
learning, well pleased with thee, and endued with perseverance in all
acts, should, O son of Kunti, be desired by thee for becoming thy
ministers of war at all seasons of distress, O Bharata! One who is of
high descent, who, treated with honour by thee, always exerts his powers
to the utmost on thy behalf, and who will never abandon thee in weal or
woe, illness or death, should be entertained by thee as a courtier. They
that are of high birth, that are born in thy kingdom, that have wisdom,
beauty of form and features, great learning, and dignity of behaviour,
and that are, besides, devoted to thee, should be employed as officers of
thy army. Persons of tow descent and covetous dispositions, who are cruet
and shameless would court thee, O sire, as long as their hands would
remain wet. [244] They that are of good birth and good behaviour, that can
read all signs and gestures, that are destitute of cruelty, that know
what the requirements are of place and time, that always seek the good of
their master in all acts, should be appointed as ministers by the king in
all his affairs. They that have been won over with gifts of wealth,
honours, regardful receptions, and means of procuring felicity, and who
on that account may be regarded by thee as persons inclined to benefit
thee in all thy affairs, should always be made sharers of thy happiness.
They that are unchangeable in conduct, possessed of learning and good
behaviour, observant of excellent vows, large-hearted, and truthful in
speech, will always be attentive to thy affairs and will never abandon
thee, They, on the other hand, that are disrespectable, that are not
observant of restraints, that are of wicked souls, and that have fallen
away from good practices, should always be compelled by thee to observe
all wholesome restraints. When the question is which of two sides should
be adopted, thou shouldst not abandon the many for adopting the side of
one. When, however, that one person transcends the many in consequence of
the possession of many accomplishments, then thou shouldst, for that one,
abandon the many. These are regarded as marks of superiority, viz.,
prowess, devotion to pursuits that bring fame, and observance of
wholesome restraints. He, again, that honours all persons possessed of
ability, that never indulges in feelings of rivalry with persons
possessed of no merit, that never abandons righteousness from lust or
fear or wrath or covetousness, that is adorned with humility, that is
truthful in speech and forgiving in temper, that has his soul under
control, that has a sense of dignity, and that has been tried in every
situation, should be employed by thee as thy counsellor. High descent,
purity of blood, forgiveness, cleverness, and purity of soul, bravery,
gratefulness, and truth, are, O son of Pritha marks of superiority and
goodness. A wise man who conducts himself in this way, [245] succeeds in
disarming his very foes of their hostility and converting them into
friend. A king that has his soul under restraint, that is possessed of
wisdom, and that is desirous of prosperity, should carefully examine the
merits and demerits of his ministers. A king desirous of prosperity and
of shining in the midst of his contemporaries, should have for ministers
persons connected with his trusted friends, possessed of high birth born
in his own kingdom, incapable of being corrupted, unstained by adultery
and similar vices, well tested, belonging to good families, possessed of
learning, sprung from sires and grandsires that held similar offices, and
adorned with humility. The king should employ five such persons to look
after his affairs as are possessed of intelligence unstained by pride, a
disposition that is good, energy, patience, forgiveness, purity, loyalty,
firmness, and courage, whose merits and faults have been well tested, who
are of mature years, who are capable of bearing burthens, and who are
free from deceit. Men that are wise in speech, that are possessed of
heroism, that are full of resources under difficulties, that are of high
birth, that are truthful, that can read signs, that are free from
cruelty, that are conversant with the requirements of place and time, and
that desire the good of their masters, should be employed by the king as
his ministers in all affairs of the kingdom. One who is bereft of energy
and who has been abandoned by friends can never work with perseverance.
Such a man, if employed, fails in almost every business. A minister
possessed of little learning, even if blessed with high birth and
attentive to virtue, profit, and pleasure, becomes incompetent in
choosing proper courses of action. Similarly, a person of low descent,
even if possessed of great learning, always errs, like a blind man
without a guide, in all acts requiring dexterity and foresight. A person,
again, who is of infirm purposes, even if possessed of intelligence and
learning, and even if conversant with means, cannot long act with
success. A man of wicked heart and possessed of no learning may set his
hand to work but he fails to ascertain what the results will be of his
work. A king should never repose trust on a minister that is not devoted
to him. He should, therefore, never disclose his counsels to a minister
that is not devoted to him. Such a wicked minister, combining with the
other ministers of the king, may ruin his master, like a fire consuming a
tree by entering its entrails through the holes in its body with the aid
of the wind. Giving way to wrath, a master may one day pull down a
servant from his office or reprove him, from rage, in harsh words, and
restore him to power again. None but a servant devoted to the master can
bear and forgive such treatment. Ministers also become sometime highly
offended with their royal masters. That one, however, amongst them, who
subdues his wrath from desire of doing good to his master,--that person
who is a sharer with the king of his weal and woe,--should be consulted
by the king in all his affairs. A person who is of crooked heart, even if
he be devoted to his master and possessed of wisdom and adorned with.
numerous virtues, should never be consulted by the king. One who is
allied with foes and who does not regard the interests of the king's
subjects, should be known as an enemy. The king should never consult with
him. One who is possessed of no learning, who is not pure, who is stained
with pride, who pays court to the king's enemies, who indulges in brag,
who is unfriendly, wrathful, and covetous should not be consulted by the
king. One who is a stranger, even if he be devoted to the king and
possessed of great learning, may be honoured by the king and gratified
with assignment of the means of sustenance, but the king should never
consult him in his affairs. A person whose sire was unjustly banished by
royal edict should not be consulted by the king even if the king may have
subsequently bestowed honours upon him and assigned to him the means of
sustenance. A well-wisher whose property was once confiscated for a
slight transgression, even if he be possessed of every accomplishment
should not still be consulted by the king. A person possessed of wisdom,
intelligence, and learning, who is born within the kingdom, who is pure
and righteous in all his acts, deserves to be consulted by the king. One
who is endued with knowledge and wisdom, who is acquainted with the
dispositions of his friends and foes, who is such a friend of the king as
to be his second self, deserves to be consulted. One who is truthful in
speech and modest and mild and who is a hereditary servant of the king,
deserves to be consulted. One who is contented and honoured, who is
truthful and dignified, who hates wickedness and wicked men, who is
conversant with policy and the requirements of time, and who is
courageous, deserves to be consulted by the king. One who is competent to
win over all men by conciliation should be consulted, O monarch, by the
king that is desirous of ruling according to the dictates of the science
of chastisement. One upon whom the inhabitants of both the capital and
the provinces repose confidence for his righteous conduct, who is
competent to fight and conversant with the rules of policy, deserves to
be consulted by the king. Therefore, men possessed of such qualities, men
conversant with the dispositions of all and desirous of achieving high
acts, should be honoured by the king and made his ministers. Their number
also should not be less than three. [246] Ministers should be employed in
observing the laches of their masters, of themselves, of the subjects,
and of the foes of their master. The kingdom has its root in the counsels
of policy that flow from ministers, and its growth proceeds from the same
source. Ministers should act in such a way that the enemies of their
master may not be able to detect his laches. On the other hand, when
their laches become visible, they should then be assailed. Like the
tortoise protecting its limbs by withdrawing them within its shell,
ministers should protect their own counsels. They should, even thus,
conceal their own laches. Those ministers of a kingdom that succeed in
concealing their counsels are said to be possessed of wisdom. Counsels
constitute the armour of a king, and the limbs of his subjects and
officers. A kingdom is said to have its roots in spies and secret agents,
and its strength is said to lie in counsels of policy. If masters and
ministers follow each other for deriving support from each other,
subduing pride and wrath, and vanity and envy, they may then both become
happy. A king should also consult with such ministers as are free from
the five kinds of deceit. Ascertaining well, in the first instance, the
different opinions of the three amongst them whom he has consulted, the
king should, for subsequent deliberation, repair to his preceptor for
informing him of those opinions and his own. His preceptor should be a
Brahmana well versed in all matters of virtue, profit, and pleasure.
Repairing, for such subsequent deliberation, to him, the king should,
with collected mind, ask his opinion. When a decision is arrived at after
deliberation with him, the king should then, without attachment, carry it
out into practice. They that are conversant with the conclusions of the
science of consultation say that kings should always hold consultation in
this way. Having settled counsels in this way, they should then be
reduced to practice, for then they will be able to win over all the
subjects. There should be no dwarfs, no humpbacked persons, no one of an
emaciated constitution, no one who is lame or blind, no one who is an
idiot, no woman, and no eunuch, at the spot where the king holds his
consultations. Nothing should move there before or behind, above or
below, or in transverse directions. Getting up on a boat, or repairing to
an open space destitute of grass or grassy bushes and whence the
surrounding land may be clearly seen, the king should hold consultations
at the proper time, avoiding faults of speech and gestures.'"



SECTION LXXXIV

"'Bhishma said, 'In this connection, O Yudhishthira, the old account of a
conversation between Vrihaspati and Sakra is cited.'

"Sakra said, 'What is that one act, O regenerate one, by accomplishing
which with care, a person may become the object of regard with all
creatures and acquire great celebrity?'

"Vrihaspati said, 'Agreeableness of speech, O Sakra, is the one thing by
practising which a person may become an object of regard with all
creatures and acquire great celebrity. This is the one thing, O Sakra,
which gives happiness to all. By practising it, one may always obtain the
love of all creatures. The person who does not speak a word and whose
face is always furrowed with frowns, becomes an object of hatred with all
creatures. Abstention from agreeable speeches makes him so. That person
who, upon beholding others, addresses them first and does so with smiles
succeeds in making everyone gratified with him. Even gifts, if not made
with agreeable speeches, do not delight the recipients, like rice without
curry. If even the possessions of men, O Sakra, be taken away with sweet
speeches, such sweetness of behaviour succeeds in reconciling the robbed.
A king, therefore, that is desirous of even inflicting chastisement
should utter sweet words. Sweetness of speech never fails of its purpose,
while, at the same time it never pains any heart. A person of good acts
and good, agreeable, and sweet speeches, has no equal.'

"Bhishma continued, 'Thus addressed by his priest, Sakra began to act
according to those instructions. Do thou also, O son of Kunti, practise
this virtue."'



SECTION LXXXV

"Yudhishthira said, 'O foremost of kings, what is that method by which a
king ruling his subjects may, in consequence of it, obtain great
blessedness and eternal fame?'

"Bhishma said, 'A king of cleansed soul and attentive to the duty of
protecting his subjects earns merit and fame, both here and hereafter, by
conducting himself righteously.'

"Yudhishthira said, 'With whom should the king behave in what way? Asked
by me, O thou of great wisdom, it behoveth thee to tell me everything
duly. Those virtues of which thou hast already spoken with respect to a
person, cannot, it is my belief, be found to exist in any single
individual.'

"Bhishma said, 'Thou art endued with great intelligence, O Yudhishthira!
It is even so as thou sayest. The person is very rare who is possessed of
all those good qualities. To be brief, conduct like this (viz., the
presence of all the virtues spoken of), is very difficult to be met with
even upon careful search. I shall, however, tell thee what kinds of
ministers should be appointed by thee. Four Brahmanas, learned in the
Vedas, possessed of a sense of dignity, belonging to the Snataka order,
and of pure behaviour, and eight Kshatriyas, all of whom should be
possessed of physical strength and capable of wielding weapons, and one
and twenty Vaisyas, all of whom should be possessed of wealth, and three
Sudras, everyone of whom should be humble and of pure conduct and devoted
to his daily duties, and one man of the Suta caste, possessed of a
knowledge of the Puranas and the eight cardinal virtues, should be thy
ministers. Every one of them should be fifty years of age, possessed of a
sense of dignity, free from envy, conversant with the Srutis and the
Smritis, humble, impartial, competent to readily decide in the midst of
disputants urging different courses of action, free from covetousness,
and from the seven dreadful vices called Vyasanas. The king should
consult with those eight ministers and hold the lead among them. He
should then publish in his kingdom, for the information of his subjects,
the results of such deliberation. Thou shouldst always, adopting such a
conduct, watch over thy people. Thou shouldst never confiscate what is
deposited with thee or appropriate as thine the thing about whose
ownership two persons may dispute. Conduct such as this would spoil the
administration of justice. If the administration of justice be thus
injured, sin will afflict thee, and afflict thy kingdom as well, and
inspire thy people with fear as little birds at the sight of the hawk.
Thy kingdom will then melt away like a boat wrecked on the sea. If a king
governs his subjects with unrighteousness, fear takes possession of his
heart and the door of heaven is closed against him. A kingdom, O bull
among men, has its root in righteousness. That minister, or king's son,
who acts unrighteously, occupying the seat of justice, and those officers
who having accepted the charge of affairs, act unjustly, moved by
self-interest, all sink in hell along with the king himself. Those
helpless men who are oppressed by the powerful and who indulge on that
account in piteous and copious lamentations, have their protector in the
king. In cases of dispute between two parties the decision should be
based upon the evidence of witnesses. If one of the disputants has no
witnesses and is helpless, the king should give the case his best
consideration. The king should cause chastisement to be meted out to
offenders according to the measure of their offences. They that are
wealthy should be punished with fines and confiscations; they that are
poor, with loss of liberty. Those that are of very wicked conduct should
be chastised by the king with even corporal inflictions. The king should
cherish all good men with agreeable speeches and gifts of wealth. He who
seeks to compass the death of the king should be punished with death to
be effected by diverse means. The same should be the punishment of one
who becomes guilty of arson or theft or such co-habitation with women as
may lead to a confusion of castes. A king, O monarch, who inflicts
punishments duly and conformably to the dictates of the science of
chastisement, incurs no sin by the act. On the other hand, he earns merit
that is eternal. That foolish king who inflicts punishments capriciously,
earns infamy here and sinks into hell hereafter. One should not be
punished for the fault of another, Reflecting well upon the (criminal)
code, a person should be convicted or acquitted. A king should never slay
an envoy under any circumstances. That king who slays art envoy sinks
into hell with all his ministers. That king observant of Kshatriya
practices who slays an envoy that faithfully utters the message with
which he is charged, causes the manes of his deceased ancestors to be
stained with the sin of killing a foetus. An envoy should possess these
seven accomplishments, viz., he should be high-born, of a good family,
eloquent, clever, sweet-speeched, faithful in delivering the message with
which he is charged, and endued with a good memory. The aid-de-camp of
the king that protects his person should be endued with similar
qualities. The officer also that guards his capital or citadel should
possess the same accomplishments. The king's minister should be
conversant with the conclusions of the scriptures and competent in
directing wars and making treaties. He should, further, be intelligent,
possessed of courage, modest, and capable of keeping secrets. He should
also be of high birth endued with strength of mind, and pure in conduct.
If possessed of these qualities, he should be regarded worthy. The
commander of the king's forces should be possessed of similar
accomplishments. He should also be conversant with the different kinds of
battle array and with the uses of engines and weapons. He should be able
to bear exposure to rain, cold, heat, and wind, and watchful of the
laches of foes. The king, O monarch, should be able to lull his foes into
a sense of security. He should not, however, himself trust anyone. The
reposing of confidence on even his own son is not to be approved of. I
have now, O sinless one, declared to thee what the conclusions of the
scriptures are. Refusal to trust anyone has been said to be one of the
highest mysteries of king-craft.'"



SECTION LXXXVI

"Yudhishthira said, 'What should be the kind of city within which the
king should himself dwell? Should he select one already made or should he
cause one to be especially constructed? Tell me this O grandsire!'

"Bhishma said, 'It is proper, O Bharata, to enquire about the conduct
that should be followed and the defences that should be adopted with
respect to the city in which, O son of Kunti, a king should reside. I
shall, therefore, discourse to thee on the subject, referring especially
to the defences of citadels. Having listened to me, thou shouldst make
the arrangements required and conduct thyself attentively as directed.
Keeping his eye on the six different kinds of citadels, the king should
build his cities containing every kind of affluence and every other
article of use in abundance. Those six varieties are water-citadels,
earth-citadels, hill-citadels, human-citadels, mud-citadels, and
forest-citadels. [247] The king, with his ministers and the army
thoroughly loyal to him, should reside in that city which is defended by
a citadel which contains an abundant stock of rice and weapons,--which is
protected with impenetrable walls and a trench, which teems with
elephants and steeds and cars, which is inhabited by men possessed of
learning and versed in the mechanical arts, where provisions of every
kind have been well stored, whose population is virtuous in conduct and
clever in business and consists of strong and energetic men and animals,
which is adorned with many open squares and rows of shops, where the
behaviour of all persons is righteous, where peace prevails, where no
danger exists, which blazes with beauty and resounds with music and
songs, where the houses are all spacious, were the residents number among
them many brave and wealthy individuals, which echoes with the chant of
Vedic hymns, where festivities and rejoicings frequently take place, and
where the deities are always worshipped. [248] Residing there, the king
should be employed in filling his treasury, increasing his forces,
enhancing the number of his friends, and establishing courts of justice.
He should cheek all abuses and evils in both his cities and his
provinces. He should be employed in collecting provisions of every kind
and in filling his arsenals with care. He should also increase his stores
of rice and other grain, and strengthen his counsels (with wisdom). He
should further, enhance his stores of fuel, iron, chaff, charcoal,
timber, horns, bones, bamboos, marrow, oils and ghee, fat, honey,
medicines, flax, resinous exudations, rice, weapons, shafts, leather
catgut (for bow-strings), caries, and strings and cords made of munja
grass and other plants and creepers. He should also increase the number
of tanks and well, containing large quantities of water, and should
protect all juicy trees. [249] He should entertain with honour and
attention preceptors (of different sciences), Ritwijas, and priests,
mighty bowmen, persons skilled in architecture, astronomers and
astrologers, and physicians, as also all men possessed of wisdom and
intelligence and self-restraint and cleverness and courage and learning
and high birth and energy of mind, and capable of close application to
all kinds of work. The king should honour the righteous and chastise the
unrighteous. He should, acting with resolution, set the several orders to
their respective duties. Ascertaining properly, by means of spies, the
outward behaviour and the state of mind of the inhabitants of his city
and provinces, he should adopt those measures that may be required. The
king should himself supervise his spies and counsels, his treasury, and
the agencies for inflicting chastisements. Upon these everything may be
said to depend. With spies constituting his sight, the king should
ascertain all the acts and intentions of his foes, friends, and neutrals.
He should then, with heedfulness, devise his own measures, honouring
those that are loyal to him and punishing those that are hostile. The
king should always adore the gods in sacrifices and make gifts without
giving pain to anybody. He should protect his subjects, never doing
anything that may obstruct or thwart righteousness. He should always
maintain and protect the helpless, the masterless, and the old, and women
that are widows. The king should always honour the ascetics and make unto
them gifts, at proper seasons of cloths and vessels and food. The king
should, with attentive care, inform the ascetics (within his dominions)
of the state of his own self, of all his measures, and of the kingdom,
and should always behave with humility in their presence. When he sees
ascetics of high birth and great learning that have abandoned all earthly
objects, he should honour them with gifts of beds and seats and food.
Whatever the nature of the distress into which he may fall, he should
confide in an ascetic. The very robbers repose confidence upon persons of
that character. The king should place his wealth in charge of an ascetic
and should take wisdom from him. He should not, however, always wait upon
them or worship them on all occasions. [250] From among those residing in
his own kingdom, he should select one for friendship. Similarly, he
should select another from among those that reside in the kingdom of his
foe. He should select a third from among those residing in the forests,
and a fourth from among those dwelling in the kingdoms paying tribute to
him. He should show hospitality towards and bestow honours upon them and
assign them the means of sustenance. He should behave towards the
ascetics dwelling in the kingdoms of foes and in the forests in the same
way as towards those that reside in his own kingdom. Engaged in penances
and of rigid vows they would, if calamity overtakes the king and if he
solicits protection, grant him what he wants. I have now told thee in
brief the indications of the city in which the king should reside.'"



SECTION LXXXVII

"Yudhishthira said, 'How, O king, may a kingdom be consolidated, and how
should it be protected? I desire to know this. Tell me all this, O bull
of Bharata's race!'

"Bhishma said, 'Listen to me with concentrated attention. I shall tell
thee how a kingdom may be consolidated, and how also it may be protected.
A headman should be selected for each village. Over ten villages (or ten
headmen) there should be cone superintendent. Over two such
superintendents there should be one officer (having the control,
therefore, of twenty villages). Above the latter should be appointed
persons under each of whom should be a century of villages; and above the
last kind of officers, should be appointed men each of whom should have a
thousand villages under his control. The headman should ascertain the
characteristics of every person in the village and all the faults also
that need correction. He should report everything to the officer (who is
above him and is) in charge of ten villages. The latter, again, should
report the same to the officer (who is above him and is) in charge of
twenty villages. The latter, in his turn, should report the conduct of
all the persons within his dominion to the officer (who is above him and
is) in charge of a hundred villages. The village headman should have
control over all the produce and the possessions of the village. Every
headman should contribute his share for maintaining the lord of ten
villages, and the latter should do the same for supporting the lord of
twenty villages. The lord of a hundred villages should receive every
honour from the king and should have for his support a large village, O
chief of the Bharatas, populous and teeming with wealth. Such a village,
so assigned to a lord of hundred villages, should be, however, within the
control of the lord of a thousand villages. That high officer, again,
viz., the lord of a thousand villages, should have a minor town for his
support. He should enjoy the grain and gold and other possessions
derivable from it. He should perform all the duties of its wars and other
internal affairs pertaining to it. Some virtuous minister, with
wrathfulness should exercise supervision over the administration affairs
and mutual relations of those officers. In every town, again, there
should be an officer for attending to every matter relating to his
jurisdiction. Like some planet of dreadful form moving above all the
asterisms below, the officer (with plenary powers) mentioned last should
move and act above all the officers subordinate to him. Such an officer
should ascertain the conduct of those under him through his spies. Such
high officers should protect the people from all persons of murderous
disposition, all men of wicked deeds, all who rob other people of their
wealth, and all who are full of deceit, and all of whom are regarded to
be possessed by the devil. Taking note of the sales and the purchases,
the state of the roads, the food and dress, and the stocks and profits of
those that are engaged in trade, the king should levy taxes on them.
Ascertaining on all occasions the extent of the manufactures, the
receipts and expenses of those that are engaged in them, and the state of
the arts, the king should levy taxes upon the artisans in respect of the
arts they follow. The king, O Yudhishthira, may take high taxes, but he
should never levy such taxes as would emasculate his people. No tax
should be levied without ascertaining the outturn and the amount of
labour that has been necessary to produce it. Nobody would work or seek
for outturns without sufficient cause. [251] The king should, after
reflection, levy taxes in such a way that he and the person who labours
to produce the article taxed may both share the value. The king should
not, by his thirst, destroy his own foundations as also those of others.
He should always avoid those acts in consequence of which he may become
an object of hatred to his people. Indeed, by acting in this way he may
succeed in winning popularity. The subjects hate that king who earns a
notoriety for voraciousness of appetite (in the matter of taxes and
imposts). Whence can a king who becomes an object of hatred have
prosperity? Such a king can never acquire what is for his good. A king
who is possessed of sound intelligence should milk his kingdom after the
analogy of (men acting in the matter of) calves. If the calf be permitted
to suck, it grows strong, O Bharata, and bears heavy burthens. If, on the
other hand, O Yudhishthira, the cow be milked too much, the calf becomes
lean and fails to do much service to the owner. Similarly, if the kingdom
be drained much, the subjects fail to achieve any act that is great. That
king who protects his kingdom himself and shows favour to his subjects
(in the matter of taxes and imposts) and supports himself upon what is
easily obtained, succeeds in earning many grand results. Does not the
king then obtain wealth sufficient for enabling him to cope with his
wants? [252] The entire kingdom, in that case, becomes to him his
treasury, while that which is his treasury becomes his bed chamber. If
the inhabitants of the cities and the provinces be poor, the king should,
whether they depend upon him immediately or mediately, show them
compassion to the best of his power. Chastising all robbers that infest
the outskirts, the king should protect the people of his villages and
make them happy. The subjects, in the case, becoming sharers of the
king's weal and woe, feel exceedingly gratified with him. Thinking, in
the first instance, of collecting wealth, the king should repair to the
chief centres of his kingdom one after another and endeavour to inspire
his people with fright. He should say unto them, 'Here, calamity
threatens us. A great danger has arisen in consequence of the acts of the
foe. There is every reason, however, to hope that the danger will pass
away, for the enemy, like a bamboo that has flowered, will very soon meet
with destruction. Many foes of mine, having risen up and combined with a
large number of robbers, desire to put our kingdom into difficulties, for
meeting with destruction themselves. In view of this great calamity
fraught with dreadful danger, I solicit your wealth for devising the
means of your protection. When the danger passes away, I will give you
what I now take. Our foes, however, will not give back what they (if
unopposed) will take from you by force. On the other hand (if unopposed),
they will even slay all your relatives beginning with your very spouses.
You certainly desire wealth for the sake of your children and wives. I am
glad at your prosperity, and I beseech you as I would my own children. I
shall take from you what it may be within your power to give me. I do not
wish to give pain to any one. In seasons of calamity, you should, like
strong bulls, bear such burthens. In seasons of distress, wealth should
not be so dear to you. A king conversant with the considerations relating
to Time should, with such agreeable, sweet, and complimentary words, send
his agents and collect imposts from his people. Pointing out to them the
necessity of repairing his fortifications and of defraying the expenses
of his establishment and other heads, inspiring them with the fear of
foreign invasion, and impressing them with the necessity that exists for
protecting them and enabling them to ensure the means of living in peace,
the king should levy imposts upon the Vaisyas of his realm. If the king
disregards the Vaisyas, they become lost to him, and abandoning his
dominions remove themselves to the woods. The king should, therefore,
behave with leniency towards them. The king, O son of Pritha, should
always conciliate and protect the Vaisyas, adopt measures for inspiring
them with a sense of security and for ensuring them in the enjoyment of
what they possess, and always do what is agreeable to them. The king, O
Bharata, should always act in such a way towards the Vaisyas that their
productive powers may be enhanced. The Vaisyas increase the strength of a
kingdom, improve its agriculture, and develop its trade. A wise king,
therefore, should always gratify them. Acting with heedfulness and
leniency, he should levy mild imposts upon them. It is always easy to
behave with goodness towards the Vaisyas. There is nothing productive of
greater good to a kingdom, O Yudhishthira, then the adoption of such
behaviour towards the Vaisyas of the realm.'"



SECTION LXXXVIII

"Yudhishthira said: 'Tell me, O grandsire, how should the king should
behave if, notwithstanding his great wealth, he desires for more.'

"Bhishma said, 'A king, desirous of earning religious merit, should
devote himself to the good of his subjects and protect them according to
considerations of place and time and to the best of his intelligence and
power. He should, in his dominions, adopt all such measures as would in
his estimation secure their good as also his own. A king should milk his
kingdom like a bee gathering honey from plants. [253] He should act like
the keeper of a cow who draws milk from her without boring her udders and
without starving the calf. The king should (in the matter of taxes) act
like the leech drawing blood mildly. He should conduct himself towards
his subjects like a tigress in the matter of carrying her cubs, touching
them with her teeth but never piercing them therewith. He should behave
like a mouse which though possessed of sharp and pointed teeth still cuts
the feet of sleeping animals in such a manner that they do not at all
become conscious of it. A little by little should be taken from a growing
subject and by this means should he be shorn. The demand should then be
increased gradually till what is taken assumes a fair proportion. The
king should enhance the burthens of his subjects gradually like a person
gradually increasing the burthens of a young bullock. Acting with care
and mildness, he should at last put the reins on them. If the reins are
thus put, they would not become intractable. Indeed, adequate measures
should be employed for making them obedient. Mere entreaties to reduce
them to subjection would not do. It is impossible to behave equally
towards all men. Conciliating those that are foremost, the common people
should be reduced to obedience. Producing disunion (through the agency of
their leaders) among the common people who are to bear the burthens, the
king should himself come forward to conciliate them and then enjoy in
happiness what he will succeed in drawing from them. The king should
never impose taxes unseasonably and on persons unable to bear them. He
should impose them gradually and with conciliation, in proper season and
according to due forms. These contrivances that I declare unto thee are
legitimate means of king-craft. They are not reckoned as methods fraught
with deceit. One who seeks to govern steeds by improper methods only
makes them furious. Drinking-shops, public women, pimps, actors, gamblers
and keepers of gaining houses, and other persons of this kind, who are
sources of disorder to the state, should all be checked. Residing within
the realm, these afflict and injure the better classes of the subjects.
Nobody should ask anything of anyone when there is no distress. Manu
himself in days of old has laid down this injunction in respect of all
men. [254] If all men were to live by asking or begging and abstain from
work, the world would doubtless come to an end. The king alone is
competent to restrain and check. That king who does not restrain his
subjects (from sin) earns a fourth part of the sins committed by his
people (in consequence of the absence of royal protection). This is the
declaration of the Srutis. Since the king shares the sins of his subjects
like their merits, he should, therefore, O monarch, restrain those
subjects of his that are sinful. The king that neglects to restrain them
becomes himself sinful. He earns (as already said) a fourth part of their
sins as he does a fourth part of their merits. The following faults of
which I speak should be checked. They are such as impoverish everyone.
What wicked act is there that a person governed by passion would not do?
A person governed by passion indulges in stimulants and meat, and
appropriates the wives and the wealth of other people, and sets a bad
example (for imitation by others). They that do not live upon alms may
beg in seasons of distress. The king should, observant of righteousness,
make gifts unto them from compassion but not from fear. Let there be no
beggars in thy kingdom, nor robbers. It is the robbers (and not virtuous
men) that give unto beggars. Such givers are not real benefactors of men.
Let such men reside in thy dominions as advance the interests of others
and do them good, but not such as exterminate others. Those officers, O
king, that take from the subjects more than what is due should be
punished. Thou shouldst then appoint others so that these will take only
what is due. Agriculture, rearing of cattle, trade and other acts of a
similar nature, should be caused to be carried on by many persons on the
principle of division of labour. [255] If a person engaged in agriculture,
cattle-rearing, or trade, becomes inspired with a sense of insecurity (in
consequence of thieves and tyrannical officers), the king, as a
consequence, incurs infamy. The king should always honour those subjects
of his that are rich and should say unto them, 'Do ye, with me, advance
the interest of the people.' In every kingdom, they that are wealthy
constitute an estate in the realm. Without doubt, a wealthy person is the
foremost of men. [256] He that is wise, or courageous, or wealthy or
influential, or righteous, or engaged in penances, or truthful in speech,
or gifted with intelligence, assists in protecting (his fellow subjects).

For these reasons, O monarch, do thou love all creatures, and display the
qualities of truth, sincerity, absence of wrath, and abstention from
injury! Thou shouldst thus wield the rod of chastisement, and enhance thy
treasury and support thy friends and consolidate thy kingdom thus,
practising the qualities of truthfulness and sincerity and supported by
thy friends, treasury and forces!'"



SECTION LXXXIX

"Bhishma said, 'Let not such trees as yield edible fruits be cut down in
thy dominions. Fruits and roots constitute the property of the Brahmanas.
The sages have declared this to be an ordinance of religion. The surplus,
after supporting the Brahmanas, should go to the support of other people.
Nobody should take anything by doing an injury to the Brahmanas. [257] If
a Brahmana, afflicted for want of support, desires to abandon a kingdom
for obtaining livelihood (elsewhere), the king, O monarch, should, with
affection and respect, assign unto him the means of sustenance. If he
does not still abstain (from leaving the kingdom), the king should repair
to an assembly of Brahmanas and say, 'Such a Brahmana is leaving the
kingdom. In whom shall my people then find an authority for guiding
them?' [258] If after this, he does not give up his intention of leaving,
and says anything, the king should say unto him, 'Forget the past.' This,
O son of Kunti, is the eternal way of royal duty. [259] The king should
further say unto him, 'Indeed, O Brahmana, people say that that only
should be assigned to a Brahmana which would be just sufficient for
maintaining him. I, however, do not accept that opinion. On the other
hand, I think that if a Brahmana seeks to leave a kingdom for the king's
neglect in providing him with means of support, such means should be
assigned to him, and, further, if he intends to take that step for
procuring the means of luxury, he should still be requested to stay and
supplied with ever those means. [260] Agriculture, cattle-rearing, and
trade, provide all men with the means of living. A knowledge of the
Vedas, however, provide them with the means of obtaining heaven. They,
therefore, that obstruct the study of the Vedas and the cause of Vedic
practices, are to be regarded as enemies of society. [261] It is for the
extermination of these that Brahman created Kshatriyas. Subdue thy foes,
protect thy subjects, worship the deities in sacrifices, and fight
battles with courage, O delighter of the Kurus! A king should protect
those that deserve protection. The king who does this is the best of
rulers. Those kings that do not exercise the duty of protection live a
vain life. For the benefit of all his subjects the king should always
seek to ascertain the acts and thoughts of all, O Yudhishthira; and for
that reason fie should set spies and secret agents. [262] Protecting
others from thy own, and thy own from others, as also others from others,
and thy own from thy own, do thou always cherish thy people. Protecting
his own self first from every one, the king should protect the earth. Men
of knowledge have said that everything has its root in self. The king
should always reflect upon these, viz., What are his laches, to what evil
habits he is addicted, what are the sources of his weakness, and what are
the sources of his faults. The king should cause secret and trusted
agents to wander through the kingdom for ascertaining whether his conduct
as displayed on the previous day has or has not met with the approbation
of the people. Indeed, he should ascertain whether his conduct is or is
not generally praised, or, is or is not acceptable to the people of the
provinces, and whether he has or has not succeeded in earning a good name
in his kingdom. Amongst those that are virtuous and possessed of wisdom,
those that never retreat from battle, and those that do not reside in thy
kingdom, those that are dependent on thee, and those that are thy
ministers, as well as those that are independent of party, they that
praise or blame thee should never be objects of disregard with thee, O
Yudhishthira! [263] No man, O sire, can succeed in earning the good
opinion of all persons in the world. All persons have friends, foes, and
neutrals, O Bharata!'

"Yudhishthira said, 'Among persons all of whom are equal in might of arms
and accomplishments, whence does one acquire superiority over all the
rest, and whence does that one succeed in ruling over them?'

"Bhishma said, 'Creatures that are mobile devour things that are
immobile; animals again that have teeth devour those that have no teeth;
wrathful snakes of virulent poison devour smaller ones of their own
species. (Upon this principle), among human beings also, the king, who is
strong, preys upon those that are weak. The king, O Yudhishthira, should
always be heedful of his subjects as also of his foes. If he becomes
heedless, they fall upon him like vultures (on carrion). Take care, O
king, that the traders in thy kingdom who purchase articles at prices
high and low (for sale), and who in course of their journeys have to
sleep or take rest in forest and inaccessible regions, [264] be not
afflicted by the imposition of heavy taxes. Let not the agriculturists in
thy kingdom leave it through oppression; they, who bear the burthens of
the king, support the other residents also of the kingdom. [265] The gifts
made by thee in this world support the gods, Pitris, men, Nagas,
Rakshasas, birds, and animals. These, O Bharata, are the means of
governing a kingdom and protecting its rulers. I shall again discourse to
thee on the subject, O son of Pandu!'"



SECTION XC

"Bhishma said, 'That foremost of all persons conversant with the Vedas,
viz., Utathya of Angirasa's race, discoursed cheerfully (on former
occasion) unto Yuvanaswa's son Mandhatri. I shall now, O Yudhishthira,
recite to thee everything that Utathya, that foremost of all persons
conversant with the Vedas, had said unto that king.'

"Utathya said, 'One becomes a king for acting in the interests of
righteousness and not for conducting himself capriciously. Know this, O
Mandhatri; the king is, indeed, the protector of the world. If the king
acts righteously, he attains to the position of a god. [266] On the other
hand, if fie acts unrighteously, he sinks into hell. All creatures rest
upon righteousness. Righteousness, in its turn, rests upon the king. That
king, therefore, who upholds righteousness, is truly a king. That king
who is endued with a righteous soul and with every kind of grace is said
to be an embodiment of virtue. If a king fails to chastise
unrighteousness, the gods desert his mansion and he incurs obloquy among
men. The efforts of men who are observant of their own duties are always
crowned with success. For this reason all men seek to obey the dictates
of righteousness which are productive of prosperity. When sinfulness is
not restrained, righteous behaviour comes to an end and unrighteous
behaviour increases greatly. When sinfulness is not restrained, no one
can, according to the rights of property as laid down in the scriptures,
say, 'This thing is mine and this is not mine.' When sinfulness prevails
in the world, men cannot own and enjoy their own wives and animals and
fields and houses. The deities receive no worship, the Pitris no
offerings in Sraddhas, and guests no hospitality, when sinfulness is not
restrained. The regenerate classes do not study the Vedas, or observe
high vows, or spread out sacrifices, when sinfulness is not restrained.
The minds of men, O king, become weak and confounded like those of
persons wounded with weapons, when sinfulness is not restrained. Casting
their eyes on both the worlds, the Rishis made the king, that superior
being, intending that he should be the embodiment of righteousness on
earth. [267] He is called Rajan in whom righteousness shines. That king,
again in whom there is no righteousness, is called a Vrishala. [268] The
divine Dharma (righteousness) has another name, viz., Vrisha. He who
weakens Vrisha is called by the name of Vrishala. A king should,
therefore, advance the cause of righteousness. All creatures grow in the
growth of righteousness, and decay with its decay. Righteousness,
therefore, should never be permitted to decay. Righteousness is called
Dharma because it aids the acquisition and preservation of wealth
(Dhana). The sages, O king, have declared that Dharma restrains and set
bounds to all evil acts of men. The self-born (Brahman) created Dharma
for the advancement and growth of creatures. For this reason, a king
should act according to the dictates of Dharma for benefiting his
subjects. For this reason also, O tiger among kings, Dharma has been said
to be the foremost of all things. That foremost of men who rules his
subjects righteously is called a king. Disregarding lust and wrath,
observe thou the dictates of righteousness. Among all things, O chief of
Bharata's race, that conduce to the prosperity of kings, righteousness is
the foremost. Dharma, again, has sprung from the Brahmana. For this
reason, the Brahmana should always be worshipped. Thou shouldst, O
Mandhatri, gratify with humility the wishes of Brahmanas. By neglecting
to gratify the wishes of Brahmanas, the king brings danger on himself. In
consequence of such neglect, he fails to obtain any accession of friends
while his foes increase in number. In consequence of malice towards the
Brahmanas springing from his folly, the goddess of prosperity who had
formerly dwelt with him became enraged and deserted the Asura Vali, the
son of Virochana. Deserting the Asura she repaired to Indra, the chief of
the deities. Beholding the goddess living with Purandara, Vali indulged
in many vain regrets. This, O puissant one, is the results of malice and
pride. Be thou awakened, O Mandhatri, so that the goddess of prosperity
may not in wrath desert thee. The Srutis declare that Unrighteousness
begat a son named Pride upon the goddess of prosperity. This Pride, O
king, led many among the gods and the Asuras to ruin. Many royal sages
also have suffered destruction on his account. Do thou, therefore,
awaken, O king! He who succeeds in conquering him becomes a king. He, on
the other hand, who suffers himself to be conquered by him, becomes a
slave. If, O Mandhatri, thou wishest for an eternal life (of felicity),
live as a king should that does not indulge in these two, viz., Pride and
Unrighteousness! Abstain from companionship with him that is intoxicated
(with pride), him that is heedless (of the dictates of honesty), him that
is scoffer of religion, him that is insensate, and forbear to pay court
to all of them when united. Keep thy self aloof from the company of
ministers whom thou hast once punished and especially of women, as also
from mountains and uneven lands and inaccessible fastnesses and elephants
and horses and (noxious) reptiles. Thou shouldst also give up wandering
in the night, and avoid the faults of stinginess and vanity and
boastfulness and wrath. Thou shouldst never have intercourse with unknown
women, or those of equivocal sex, or those that are lewd, or those that
are the wives of other men, or those that are virgins. When the king does
not restrain vice, a confusion of castes follows, and sinful Rakshasas,
and persons of neutral sex, and children destitute of limbs or possessed
of thick tongues, and idiots, begin to take birth in even respectable
families. Therefore, the king should take particular care to act
righteously, for the benefit of his subjects. If a king acts heedlessly,
a great evil becomes the consequence. Unrighteousness increases causing a
confusion of castes. Cold sets in during the summer months, and
disappears when its proper season comes. Drought and flood and pestilence
afflict the people. Ominous stars arise and awful comets appear on such
occasions. Diverse other portents, indicating destruction of the kingdom,
make their appearance. If the king does not take measures for his own
safety and does not protect his subjects, the latter first meet with
destruction and then destruction seizes the king himself. Two persons
combining together snatch the wealth of one, and many acting in concert
rob the two. Maidens are deflowered. Such a state of things is said to
arise from the king's faults. All rights of property come to an end among
men, when the king, abandoning righteousness, acts heedlessly.'"



SECTION XCI

"Utathya said, 'If the deity of the clouds pours rain seasonably and the
king acts virtuously, the prosperity that ensues maintain the subjects in
felicity. That washerman who does not know how to wash away the filth of
cloth without taking away its dye, is very unskilful in his profession.
That person among Brahmanas or Kshatriyas or Vaisyas who, having fallen
away from the proper duties of his order, has become a Sudra, is truly to
be compared to such a washerman. Menial service attaches to the Sudra;
agriculture to the Vaisya; the science of chastisement to the Kshatriya,
and Brahmacharya, penances, mantras, and truth, attach, to the Brahmana.
That Kshatriya who knows how to correct the faults of behaviour of the
other orders and to wash them clean like a washerman is really their
father and deserve to be their king. The respective ages called Krita,
Treta, Dwapara and Kali, O bull of Bharata's race, are all dependent on
the conduct of the king. It is the king who constitutes  the age. [269]
The four orders, the Vedas and the duties in respect of the four modes of
life, all become confused and weakened when the king becomes heedless.
The three kinds of Fire, the three Vedas, and sacrifices with Dakshina,
all become lost when the king becomes heedless. The king is the creator
of all creatures, and the king is their destroyer. That king who is of
righteous soul is regarded as the creator, while he that is sinful is
regarded as the destroyer. The king's wives, sons, kinsmen, and friends,
all become unhappy and grieve when the king becomes heedless. Elephants
and steeds and kine and camels and mules and asses and other animals all
lose their vigour when the king becomes unrighteous. It is said, O
Mandhatri, that the Creator created Power (represented by the king) for
the object of protecting Weakness. Weakness is, indeed, a great being,
for everything depends upon it. [270] All creatures worship the king. All
creatures are the children of the king. If, therefore, O monarch, the
king becomes unrighteous, all creatures come to grief. The eyes of the
weak, of the Muni, and of the snake of virulent poison, should be
regarded as unbearable. Do not, therefore, come into (hostile) contact
with the weak. Thou shouldst regard the weak as always subject to
humiliation. Take care that the eyes of the weak do not burn thee with
thy kinsmen. In a race scorched by the eyes of the weak, no children take
birth. Such eyes burn the race to its very roots. Do not, therefore, come
into (hostile) contact with the weak. Weakness is more powerful than even
the greatest Power, for that Power which is scorched by Weakness becomes
totally exterminated. If a person, who has been humiliated or struck,
fails, while shrieking for assistance, to obtain a protector, divine
chastisement overtakes the king and brings about his destruction. Do not,
O sire, while in enjoyment of Power, take wealth from those that are
Weak. Take care that that the eyes of the Weak do not burn thee like a
blazing fire. The tears shed by weeping men afflicted with falsehood slay
the children and animals of those that have uttered those falsehoods.
Like a cow a sinful act perpetrated does not produce immediate
fruits. [271] If the fruit is not seen in the perpetrator himself, it is
seen in his son or in his son's son, or daughter's son. When a weak
person fails to find a rescuer, the great rod of divine chastisement
falls (upon the king). When all subjects of a king (are obliged by
distress to) live like Brahmanas, by mendicancy, such mendicancy brings
destruction upon the king. When all the officers of the king posted in
the provinces unite together and act with injustice, the king is then
said to bring about a state of unmixed evil upon his kingdom. When the
officers of the king extort wealth, by unjust means or acting from lust
or avarice, from persons piteously soliciting mercy, a great destruction
then is sure to overtake the king. A mighty tree, first starting into
life, grows into large proportions. Numerous creatures then come and seek
its shelter. When, however, it is cut down or consumed in a
conflagration, those that, had recourse to it for shelter all become
homeless. [272] When the residents of a kingdom perform acts of
righteousness and all religious rites, and applaud the good qualities of
the king, the latter reaps an accession of affluence. When, on the other
hand, the residents, moved by ignorance, abandon righteousness and act
unrighteously, the king becomes overtaken by misery. When sinful men
whose acts are known are allowed to move among the righteous (without
being punished for their misdeeds), Kali then overtakes the rulers of
those realms. [273] When the king causes chastisement to overtake all
wicked people, his kingdom thrives in prosperity. The kingdom of that
king certainly thrives who pays proper honours to his ministers and
employs them in measures of policy and in battles. Such a ruler enjoys
the wide earth for ever. That king who duly honours all good acts and
good speeches succeeds in earning great merit. The enjoyment of good
things after sharing them with others, paying proper honours to the
ministers, and subjugation or persons intoxicated with strength, are said
to constitute the great duty of a king. Protecting all men by words,
body, and deeds, and never forgiving his son himself (if he has
offended), constitute the great duty of the king. The maintenance of
those that are weak by sharing with them the things he has, and thereby
increasing their strength constitute the duty of the king. Protection of
the kingdom, extermination of robbers, and conquering in battle,
constitute the duty of the king. Never to forgive a person however dear,
if he has committed an offence by act or word, constitutes the duty of
the king. Protecting those that solicit shelter, as he would protect his
own children, and never depriving one of the honours to which he is
entitled constitute the duty of the king. [274] Adoring the deities, with
a devoted heart, in sacrifices completed by presents, and subduing lust
and envy, constitute the duty of the king. Wiping the tears of the
distressed, the helpless, and the old, and inspiring them with joy,
constitute the duty of the king. Aggrandising friends, weakening foes,
and honouring the good, constitute the duty of the king. Cheerfully
observing the obligations of truth, always making gifts of land,
entertaining guests, and supporting dependents, constitute the duty of
the king. That king who favours those that deserve favours and chastises
those that deserve chastisement earns great merit both here and
hereafter. The king is Yama himself. He is, O Mandhatri, the god
(incarnate) unto all that are righteous. By subduing his senses he
succeeds in acquiring great affluence. By not subduing them he incurs
sin. [275] Paying proper honours unto Ritwijas and priests and preceptors,
and doing good offices unto them constitute the duty of the king. Yama
governs all creatures without observing distinctions. The king should
imitate him in his behaviour by restraining all his subjects duly. The
king is said to resemble the Thousand-eyed (Indra) in every respect.
That, O bull among men, should be regarded as righteousness which is
regarded as such by him. Thou shouldst, without being heedless, cultivate
forgiveness, intelligence, patience, and the, love of all creatures. Thou
shouldst also ascertain the strength and weakness of all men and learn to
distinguish between right and wrong. Thou shouldst conduct thyself with
propriety towards all creatures, make gifts, and utter agreeable and
sweet words. Thou shouldst maintain the residents of thy city and the
provinces in happiness. A king who is not clever, never succeeds in
protecting his subjects. Sovereignty, O sire, is a very happy burthen to
bear. Only that king who is possessed of wisdom and courage, and who is
conversant with the science of chastisement, can protect a kingdom. He,
on the other hand, who is without energy and intelligence, and who is not
versed in the great science, is incompetent to bear the burthen of
sovereignty. Aided by ministers of handsome features and good birth,
clever in business, devoted to their master, and possessed of great
learning, thou shouldst examine the hearts and acts of all men including
the very ascetics in the forests. Conducting thyself thus, thou wilt be
able to learn the duties of all orders of men. That will aid thee in
observing thy own duties, whether when thou art in thy country or when
thou repairest to other realms. Amongst these three objects, viz.,
Virtue, Profit, and Pleasure, Virtue is the foremost. He that is of
virtuous soul obtains great happiness both here and hereafter. If men be
treated with honour, they can abandon (for the sake of the honour thou
mayst give them) their very wives and sons. By attaching good men to
himself (by doing good offices unto them), by gifts, sweet words,
heedfulness and purity of behaviour, a king may win great prosperity. Do
not, therefore, O Mandhatri, be heedless to these qualities and acts. The
king should never be heedless in looking after his own laches, as also
after those of his foes. He should act in such a way that his foes may
not be able to detect his laches, and he should himself assail them when
theirs are visible. This is the way in which Vasava, and Yama, and
Varuna, and all the great royal sages have acted. Do thou observe the
same conduct. Do thou, O great king, adopt this behaviour which was
followed by those royal sages. Do thou soon, O bull of Bharata's race,
adept this heavenly road. The gods, the Rishis, the Pitris, and the
Gandharvas, possessed of great energy, sing the praises, both here and
hereafter, of that king whose conduct is righteous.'

"Bhishma continued, 'Thus addressed by Utathya, O Bharata, Mandhatri,
unhesitatingly did as he was directed, and became the sole lord of the
wide earth. Do thou also, O king, act righteously like Mandhatri. Thou
wilt then, after ruling the earth, obtain an abode in heaven.'"



SECTION XCII

"Yudhishthira said, 'How should a righteous king, who is desirous of
adhering to a course of righteousness, behave? I ask thee this, O
foremost of men! Answer me, O Grandsire!'

"Bhishma said, 'In this connection is cited the old story of what
Vamadeva gifted with great intelligence and acquainted with the true
import of everything sang in ancient time. Once upon a time, king
Vasumanas, possessed of knowledge and fortitude and purity of behaviour,
asked the great Rishi Vamadeva of high ascetic merit, saying, 'Instruct
me, O holy one, in words fraught with righteousness and of grave impart,
as to the conduct to be observed by me so that I may not fall away from
the duties prescribed for me.' Unto him of a golden complexion and seated
at his ease like Yayati, son of Nahusha, that foremost of ascetics, viz.,
Vamadeva, of great energy, said as follows:

"Vamadeva said, 'Do thou act righteously. There is nothing superior to
righteousness. Those kings that are observant of righteousness, succeed
in conquering the whole earth. That king who regards righteousness to be
the most efficacious means for accomplishing his objects, and who acts
according to the counsels of those that are righteous, blazes forth with
righteousness. That king who disregards righteousness and desires to act
with brute force, soon falls away from righteousness and loses both
Righteousness and Profit. That king who acts according to the counsels of
a vicious and sinful minister becomes a destroyer of righteousness and
deserves to be slain by his subjects with all his family. Indeed, he very
soon meets with destruction. That king who is incompetent to discharge
the duties of state-craft, who is governed by caprice in all his acts,
and who indulges in brag, soon meets with destruction even if he happens
to be ruler of the whole earth. That king, on the other hand, who is
desirous of prosperity, who is free from malice, who has his senses under
control, and who is gifted with intelligence, thrives in affluence like
the ocean swelling with the waters discharged into it by a hundred
streams. He should never consider himself to have a sufficiency of
virtue, enjoyments, wealth, intelligence, and friends. Upon these depends
the conduct of the world. By listening to these counsels, a king obtains
fame', achievements, prosperity, and subjects. Devoted to virtue, that
king who seeks the acquisition of virtue and wealth by such means, and
who begins all his measures after reflecting upon their objects, succeeds
in obtaining great prosperity. That king who is illiberal, and without
affection, who afflicts his subjects by undue chastisements, and who is
rash in his acts, soon meets with destruction. That king who is not
gifted with intelligence fails to see his own faults. Covered with infamy
here, he sinks into hell hereafter. If the king gives proper honour to
them that deserve it, makes gifts, and recognises the value of sweet
speeches by himself uttering them on all occasions, his subjects then
dispel the calamities that overtake him, as if these had fallen upon
themselves. That king who has no instructor in the ways of righteousness
and who never asks others for counsels, and who seeks to acquire wealth
by means that caprice suggests, never succeeds in enjoying happiness
long. That king, on the other hand, who listens to the instructions of
his preceptors in matters connected with virtue, who supervises the
affairs of his kingdom himself, and who in all his acquisitions is guided
by considerations of virtue, succeed in enjoying happiness for a long
time.'" [276]



SECTION XCIII

"Vamadeva continued, 'When the king, who is powerful, acts unrighteously
towards the weak, they who take their birth in his race imitate the same
conduct. Others, again, imitate that wretch who sets sin agoing. Such
imitation of the man ungoverned by restraints soon brings destruction
upon the kingdom. The conduct of a king who is observant of his proper
duties, is accepted by men in general as a model for imitation. The
conduct, however, of a king who falls away from his duties, is not
tolerated by his very kinsfolk. That rash king who, disregarding the
injunctions laid down in the scriptures, acts with highhandedness in his
kingdom, very soon meets with destruction. That Kshatriya who does not
follow the conduct observed from days of old by other Kshatriyas.
conquered or unconquered, is said to fall away from Kshatriya duties.
Having seized in battle a royal foe that did some good to the conqueror
on a former occasion, that king who does not, actuated by malice, pay him
honours, is said to fall away from Kshatriya duties. The king should
display his power, live cheerfully, and do what is necessary in seasons
of danger. Such a ruler becomes the beloved of all creatures and never
falls away from prosperity. If thou doest disservice to any person, thou
shouldst, when the turn comes, do him service. One who is not loved
becomes an object of love, if he does what is agreeable. Untruthful
speeches should be avoided. Thou shouldst do good to others without being
solicited. Thou shouldst never abandon righteousness from lust or wrath
or malice. Do not give harsh answers when questioned by anybody. Do not
utter undignified speeches. Never be in a hurry to do anything. Never
indulge in malice. By such means is a foe won over. Do not give way to
exclusive joy when anything agreeable occurs, nor suffer thyself to be
overwhelmed with sorrow when anything disagreeable occurs. Never indulge
in grief when thy pecuniary resources are exhausted, and always remember
the duty of doing good to thy subjects. That king who always does what is
agreeable by virtue of his disposition achieves success in all his
measures and is never shorn of prosperity. The king should always, with
heedfulness, cherish that devoted servant who abstains from doing what is
injurious to his master and who always does what is for his good. He
should appoint in all great affairs persons that have subjugated their
senses, that are devotedly loyal and of pure behaviour, and that are
possessed of ability. That person, who by the possession of such
qualifications pleases the king and who is never heedless in taking care
of the interests of his master should be appointed by the king in the
affairs of his kingdom. On the other hand, the king becomes divested of
prosperity by appointing to important offices men that are fools and
slaves of their senses, that are covetous and of disrespectable conduct,
that are deceitful and hypocritical, that are malicious, wicked-souled,
and ignorant, that are low-minded, and addicted to drink, gambling,
women, and hunting. That king, who, first protecting his own self,
protects others that deserve protection, feels the satisfaction of
finding his subjects growing in prosperity. Such a king succeeds also in
obtaining greatness. A king should, by secret agents that are devoted to
him, watch the conduct and acts of other kings. By such means can he
obtain superiority. Having injured a powerful king, one should not
comfort himself with the thought that he (the injurer) lives at a great
distance from the injured. Such a king when injured falls upon the
injurer like the hawk swooping down upon its prey, in moments of
heedlessness. A king whose power has been consolidated and who is
confident of his own strength, should assail a neighbour who is weaker
than himself but never one that is stronger. A king who is devoted to
virtue, having acquired the sovereignty of the earth by prowess, should
protect his subjects righteously and slaughter foes in battle. Everything
belonging to this world is destined to destruction. Nothing here is
durable. For this reason, the king, adhering to righteousness, should
protect his subjects righteously. The defence of forts, battle,
administration of justice, consultations on questions of policy, and
keeping the subjects in happiness, these five acts contribute to enlarge
the dominions of a king. That king who takes proper care of these is
regarded to be the best of kings. By always attending to these, a king
succeeds in protecting his kingdom. It is impossible, however, for one
man to supervise all these matters at all times. Making over such
supervision to his ministers, a King may govern the earth for ever. [277]
The people make such a person their king who is liberal, who shares all
objects of enjoyment with others, who is possessed of a mild disposition,
who is of pure behaviour, and who will never abandon his subjects. He is
obeyed in the world who, having listened to counsels of wisdom, accepts
them, abandoning his own opinions. That king who does not tolerate the
counsels of a well-wisher in consequence of their opposition to his own
views, who listens with inattention to what is said unto him in
opposition to his views, and who does not always follow the conduct of
high and noble persons conquered or unconquered, is said to fall away
from the duties of Kshatriyas. From ministers that have once been
chastised, from women in especial, from mountains and inaccessible
regions, from elephants and horses and reptiles, the king should always,
with heedfulness, protect his own self. [278] That king who, abandoning
his chief ministers, makes favourites of low persons, soon falls into
distress, and never succeeds in compassing the (intended) ends of his
measures. That king of infirm soul, who, yielding to the influence of
wrath and malice, does not love and honour those amongst his kinsmen that
are possessed of good qualities, is said to live on the very verge of
destruction. That king, who attaches to himself accomplished persons by
doing good to them even though he may not like them at heart, succeeds in
enjoying fame for ever. Thou shouldst never impose taxes unseasonably.
Thou shouldst not be grieved at the occurrence of anything disagreeable,
nor rejoice exceedingly at anything agreeable. Thou shouldst always set
thyself to the accomplishment of good acts. Who amongst the dependent
kings is truly devoted to thee, and who is loyal to thee from fear, and
who amongst them has faults, should always be ascertained by thee. The
king, even if he be powerful, should trust them that are weak, for in
moments of heedlessness the weak may assail the powerful like a flock of
vultures seizing their prey. A man of sinful soul seeks to injure his
master even if the latter be sweet-speeched and possessed of every
accomplishment. Do not, therefore, place thy confidence upon such men.
Nahusha's son Yayati, in declaring the mysteries of king-craft, said that
a person engaged in ruling men should slay even foes that are
contemptible.'"



SECTION XCIV

"Vamadeva said, 'The king should win victories without battles. Victories
achieved by battles are not spoken of highly. O monarch, by the wise.
When the sovereign's own power has not been confirmed, he should not seek
to make new acquisitions. It is not proper that a king whose power has
not been consolidated should seek to make such acquisitions. The power of
that king whose dominions are wide and abound with wealth, whose subjects
are loyal and contented, and who has a large number of officers, is said
to be confirmed. That king whose soldiery are contented, gratified (with
pay and prize), and competent to deceive foes can with even a small force
subjugate the whole earth. The power of that king whose subjects, whether
belonging to the cities or the provinces, have compassion for all
creatures, and possessed of wealth and grain, is said to be confirmed.
When the king thinks that his power is greater than that of a foe, he
should then, aided by his intelligence, seek to acquire the latter's
territories and wealth. A king whose resources are increasing, who is
compassionate unto all creatures, who never loses any time by
procrastination, and who is careful in protecting, his own self, succeeds
in earning advancement. That king who behaves deceitfully towards his own
people that have not been guilty of any fault, shears his own self like a
person cutting down a forest with an axe. If the king does not always
attend to the task of slaying his foes, the latter do not diminish. That
king, again, who knows how to kill his own temper finds no enemies. If
the king be possessed of wisdom, he would never do any act that is
disapproved by good men. He would, on the other hand, always engage
himself in such acts as would lead to his own benefit and that of others.
That king who, having accomplished all his duties, becomes happy in the
approbation of his own conscience, has never to incur the reproach of
others and indulge in regrets. That king who observes such conduct
towards men succeeds in subjugating both the worlds and enjoy the fruits
of victory.'

"Bhishma continued, 'Thus addressed by Vamadeva, king Vasumana did as he
was directed. Without doubt, thyself also, following these counsels,
shalt succeed in conquering both the worlds.'"



SECTION XCV

"Yudhishthira said, 'If a Kshatriya desires to subjugate another
Kshatriya in battle, how should the former act in the matter of that
victory? Questioned by me, do thou answer it.'

"Bhishma said, 'The king, with or without an army at his back, entering
the dominions of the king he would subjugate, should say unto all the
people, 'I am your king. I shall always protect you. Give me the just
tribute or encounter me in battle.' If the people accept him for their
king, there need not be any fighting. If, without being Kshatriyas by
birth, they show signs of hostility, they should then, observant as they
are of practices not laid down for them, be sought to be restrained by
every means. People of the other orders do take up arms (for resisting
the invader) if they behold the Kshatriya unarmed for fight, incapable of
protecting himself, and making too much of the enemy.' [279]

"Yudhishthira said 'Tell me, O grandsire, how that Kshatriya king should
conduct himself in fight who advances against another Kshatriya king.'

"Bhishma said, 'A Kshatriya must not put on armour for fighting a
Kshatriya unclad in mail. One should fight one, and abandon the opponent
when the latter becomes disabled. [280] If the enemy comes clad in mail,
his opponent also should put on mail. If the enemy advances backed by an
army, one should, backed by an army, challenge him to battle. If the
enemy fights aided by deceit, he should be met with the aid of deceit.
If, on the other hand, he fights fairly, he should be resisted with fair
means. One should not on horseback proceed against a car-warrior. A
car-warrior should proceed against a car-warrior. When an antagonist has
fallen into distress, he should not be struck; nor should one that has
been frightened, nor one that has been vanquished. [281] Neither poisoned
nor barbed arrows should be used. These are the weapons of the wicked.
One should fight righteously, without yielding to wrath or desiring to
slay. A weak or wounded man should not be slain, or one that is sonless;
or one whose weapon has been broken; or one that has fallen into
distress; or one whose bow-string has been cut; or one that has lost his
vehicle. A wounded opponent should either be sent to his own home, or, if
brought to the victor's quarters, should have his wounds attended to by
skilful surgeons. When in consequence of a quarrel between righteous
kings, a righteous warrior falls into distress, (his wounds should be
attended to and) when cured he should be set at liberty. This is the
eternal duty. Manu himself, the son of the Self-born (Brahman), has said
that battles should be fought fairly. The righteous should always act
righteously towards those that are righteous. They should adhere to
righteousness without destroying it. If a Kshatriya, whose duty it is to
fight righteously, wins a victory by unrighteous means, he becomes
sinful. Of deceitful conduct, such a person is said to slay his own self.
Such is the practice of those that are wicked. Even he that is wicked
should be subdued by fair means. It is better to lay down life itself in
the observance of righteousness than to win victory by sinful means. Like
a cow, O king, perpetrated sin does not immediately produce its fruits.
That sin overwhelms the perpetrator after consuming his roots and
branches. A sinful person, acquiring wealth by sinful means, rejoices
greatly. But the sinner, gaining advancement by sinful ways, becomes
wedded to sin. Thinking that virtue has no efficacy, he jeers at men of
righteous behaviour. Disbelieving in virtue, he at last meets with
destruction. Though enmeshed in the noose of Varuna, he still regards
himself immortal. Like unto a large leathern bag puffed up with wind, the
sinner dissociates himself entirely from virtue. Soon, however, he
disappears like a tree on the riverside washed away with its very roots.
Then people, beholding him resemble an earthen pot broken on a stony
surface, speak of him as he deserves. The king should, therefore, seek
both victory and the enhancement of his resources, by righteous means.'"



SECTION XCVI

"Bhishma said, 'A king should never desire to subjugate the earth by
unrighteous means, even if such subjugation would make him the sovereign
of the whole earth. What king is there that would rejoice after obtaining
victory by unfair means? A victory stained by unrighteousness is
uncertain and never leads to heaven. Such a victory, O bull of Bharata's
race, weakens both the king and the earth. A warrior whose armour has
fallen off, or who begs for quarter, saying, 'I am thine' or joining his
hands, or who has laid aside his weapon, may simply be seized but never
slain. If a hostile king be vanquished by the troops of the invader, the
latter should not himself fight his vanquished foe. On the other hand, he
should bring him to his palace and persuade him for a whole year to say,
'I am thy slave!' Whether he says or does not say this, the vanquished
foe, by living for a year in the house of his victor, gains a new lease
of life. [282] If a king succeeds in bringing by force a maiden from the
house of his vanquished foe, he should keep her for a year and ask her
whether she would wed him or any one else. If she does not agree, she
should then be sent back. He should behave similarly in respect of all
other kinds of wealth (such as slave) that are acquired by force. The
king should never appropriate the wealth confiscated from thieves and
others awaiting execution. The kine taken front the enemy by force should
be given away to the Brahmanas so that they may drink the milk of those
animals. The bulls taken from the enemy should be set to agriculture work
or returned to the enemy. [283] It is laid down that a king should fight
one that is a king. One that is not a king should never strike one that
is a king. If a Brahmana, desirous of peace, fearlessly goes between two
contending armies, both should immediately abstain from fight. He would
break an eternal rule that would slay or wound a Brahmana. If any
Kshatriya breaks that rule, he would become a wretch of his order. In
addition to this, that Kshatriya who destroys righteousness and
transgresses all wholesome barriers does not deserve to be reckoned as a
Kshatriya and should be driven from society. A king desirous of obtaining
victory should never follow such conduct. What gain can be greater than
victory won righteously? The excitable classes (of a kingdom recently
conquered) should, without delay, be conciliated with soothing speeches
and gifts. This is a good policy for the king to adopt. If instead of
doing this, these men be sought to be governed with impolicy, they would
then leave the kingdom and side with (the victor's) foes and wait for the
accession of calamities (in order that they may then make head against
the victor). Discontented men, watching for the calamities of the king,
promptly side with the latter's foes. O monarch, in times of danger. An
enemy should not be deceived by unfair means, nor should be wounded
mortally. For, if struck mortally, his very life may pass away. [284] If a
king possessed of little resources be gratified therewith, he would
regard life alone to be much. [285] That king whose dominions are
extensive and full of wealth, whose subjects are loyal, whose servants
and officers are all contented, is said to have his roots firm. That king
whose Ritwijas and priests and preceptors and others about him that are
well-versed in all scriptures and deserving of honours are duly
respected, is said to be conversant with the ways of the world. It was by
such behaviour that Indra got the sovereignty of the world. It is by this
behaviour that earthly kings succeed in obtaining the status of Indra.
King Pratardana, subjugating his foes in a great battle, took all their
wealth, including their very grain and medicinal herbs, but left their
land untouched. King Divodasa, after subjugating his foes, brought away
the very remnants of their sacrificial fires, their clarified butter
(intended for libations), and their food. For this reason he was deprived
of the merit of his conquests. [286] King Nabhaga (after his conquests)
gave away whole kingdoms with their rulers as sacrificial presents unto
the Brahmanas, excepting the wealth of learned Brahmanas and ascetics.
The behaviour, O Yudhishthira, of all the righteous kings of old, was
excellent, and I approve of it wholly. That king who desires his own
prosperity should seek for conquests by the aid of every kind of
excellence but never with that of deceit or with pride.'"



SECTION XCVII

"Yudhishthira said. 'There are no practices, O king, more sinful than
those of the Kshatriyas. In marching or in battle, the king slays large
multitudes. [287] By what acts then does the king win regions of felicity?
O bull of Bharata's race, tell this, O learned one, unto me that desire
to know.'

"Bhishma said, 'By chastising the wicked, by attaching and cherishing the
good, by sacrifices and gifts, kings become pure and cleansed. It is
true, kings desirous of victory afflict many creatures, but after victory
they advance and aggrandise all. By the power of gifts, sacrifices, and
penances, they destroy their sins, and their merit increases in order
that they may be able to do good to all creatures. The reclaimer of a
field, for reclaiming it, takes up both paddy-blades and weeds. His
action, however, instead of destroying the blades or paddy, makes them
grow more vigorously. They that wield weapons, destroy many that deserve
destruction. Such extensive destruction, however, causes the growth and
advancement of those that remain. He who protects people from plunder,
slaughter, and affliction, in consequence of thus protecting their lives
from robbers, comes to be regarded as the giver of wealth, of life, and
of food. The king, therefore, by thus adoring the deities by means of a
union of all sacrifices whose Dakshina is the dispelling of everybody's
fear, enjoys every kind of felicity here and attains to a residence in
Indra's heaven hereafter. [288] That king who, going out, fights his foes
in battles that have arisen for the sake of Brahmanas and lays down his
life, comes to be regarded as the embodiment of a sacrifice with
illimitable presents. If a king, with his quivers full of shafts, shoots
them fearlessly at his foes, the very gods do not see anyone on earth
that is superior to him. In such a case, equal to the number of shafts
with which he pierces the bodies of his enemies, is the number of regions
that he enjoys, eternal and capable of granting every wish. The blood
that flows from his body cleanses him of All his sins along with the very
pain that he feels on the occasion. Persons conversant with the
scriptures say that the pains a Kshatriya suffers in battle operate as
penances for enhancing his merit. Righteous persons, inspired with fear,
stay in the rear, soliciting life from heroes that have rushed to battle,
even as men solicit rain from the clouds. If those heroes, without
permitting the beseechers to incur the dangers of battle, keep them in
the rear by themselves facing those dangers and defend them at that time
of fear, great becomes their merit. If, again, those timid p sons,
appreciating that deed of bravery, always respect those defenders, they
do what is proper and just. By acting otherwise they cannot free
themselves from fear. There is great difference between men apparently
equal. Some rush to battle, amid its terrible din, against armed ranks of
foes. Indeed, the hero rushes against crowds of foes, adopting the road
to heaven. He, however, who is inspired with dastardly fear, seeks safety
in flight, deserting his comrades in danger. Let not such wretches among
men be born in thy race. The very gods with Indra at their head send
calamities unto them that desert their comrades in battle and come with
unwounded limbs. He who desires to save his own life-breaths by deserting
his comrades, should be slain with sticks or stones or rolled in a mat of
dry grass for being burnt to death. Those amongst the Kshatriyas that
would be guilty of such conduct should be killed after the manner of
killing animals. [289] Death on a bed of repose, after ejecting phlegm and
urine and uttering piteous cries, is sinful for a Kshatriya. Persons
acquainted with the scriptures do not applaud the death which a Kshatriya
encounters with unwounded body. The death of a Kshatriya, O sire, at home
is not praiseworthy. They are heroes. Any unheroic act of theirs is
sinful and inglorious. In disease, one may be heard to cry, saying, 'What
sorrow! How painful! I must be a great sinner.' With face emaciated and
stench issuing fro in his body and clothes, the sick man plunges his
relatives into grief. Coveting the condition of those that are hale, such
a man (amidst his tortures) repeatedly desires for death itself. One that
is a hero, having dignity and pride, does not deserve such in inglorious
death. Surrounded by kinsmen and slaughtering his foes in battle, a
Kshatriya should die at the edge of keen weapons. Moved by desire of
enjoyment and filled with rage, a hero fights furiously and does not feel
the wounds inflicted on his limbs by foes. Encountering death in battle,
he earns that high merit fraught with fame and respect of the world which
belongs to his or her and ultimately obtains a residence in Indra's
heaven. The hero, by not showing his back in fight and contending by
every means in his power, in utter recklessness of life itself, at the
van of battle, obtains the companionship of Indra. Wherever the hero
encountered death in the midst, of foes without displaying ignoble fear
or cheerlessness, he has succeeded in earning regions hereafter of
eternal bliss.'"



SECTION XCVIII

"Yudhishthira said, 'Tell me, O grand-sire, what regions are earned by
unreturning heroes by encountering death in battle."

"Bhishma, said, 'In this connection, O Yudhishthira, is cited the old
story of the discourse between Amvarisha and Indra. Amvarisha, the son of
Nabhaga, having repaired to heaven that is so difficult of acquisition,
beheld his own generalissimo in those celestial regions in the company of
Indra. The king saw his puissant general blazing with every kind of
energy, endued with celestial form, seated on a very beautiful car, and
journeying (in that vehicle) up and up towards still higher regions.
Beholding the prosperity of his general Sudeva, and observing how he
traversed regions that were still higher, the high-souled Amvarisha,
filled with surprise, addressed Vasava, in the following words.'

"Amvarisha said, 'Having duly governed the whole earth bounded by the
seas, having from desire of earning religious merit practised all those
duties that are common to the four orders as declared by the scriptures,
having practised with rigid austerity all the duties of the Brahmacharya
mode, having waited with dutiful obedience upon my preceptors and other
reverend seniors, having studied with due observances the Vedas and the
scriptures on kingly duties, having gratified guests with food and drink,
the Pitris with offerings in Sraddhas, the Rishis with attentive study of
the scriptures and with initiation (under proper forms into the mysteries
of religion), and the gods with many excellent and high sacrifices,
having duly observed Kshatriya duties according to the injunctions of the
scriptures, having cast my eyes fearlessly upon hostile troops, I won
many victories in battle, O Vasava! This Sudeva, O chief of the deities,
was formerly the generalissimo of my forces. It is true. He was a warrior
of tranquil soul. For what reason, however, has he succeeded in
transcending me? He never worshipped the gods in high and great
sacrifices. He never gratified the Brahmanas (by frequent and costly
presents) according to the ordinance. For what reason, then, has he
succeeded in transcending me?'

"Indra said, 'Regarding this Sudeva, O sire, the great sacrifice of
battle had often been spread out by him. The same becomes the case with
every other man that engages in fight. Every warrior accoutred in armour,
by advancing against foes in battle array, becomes installed in that
sacrifice. Indeed, it is a settled conclusion that such a person, by
acting in this way, comes to be regarded as the performer of the
sacrifice of battle.'

"Amvarisha said, 'What constitutes the libations in that sacrifice? What
constitutes its liquid offerings? What is its Dakshina? Who, again, are
regarded its Ritwijas? Tell me all this, O performer of a hundred
sacrifices.'

"Indra said, 'Elephants constitute the Ritwijas of that sacrifice, and
steeds are its Audharyus. The flesh of foes constitutes ifs libations,
and blood is its liquid offering. [290] Jackals and vultures and ravens,
as also winged shafts, constitute its Sadasyas. These drink the remnants
left of the liquid offering in this sacrifice and eat the remnants of its
libations. Heaps of lances and spears, of swords and darts and axes,
blazing, sharp, and well-tempered, constitute the ladles of the
sacrificer. Straight, sharp, and well-tempered arrows, with keen points
and capable of piercing the bodies of foes, impelled from well-stretched
bows, constitute its large double-mouthed ladles. Sheathed in scabbards
made of tiger-skin and equipped with handles made of ivory, and capable
of cutting off the elephant's trunk, the swords form the Sphises of this
sacrifice. [291] The strokes inflicted with blazing and keen lances and
darts and swords and axes, all made of hard iron, constitute its profuse
wealth procured from the respectable people by agreement in respect of
the amount and period. The blood that runs over the field in consequence
of the fury of the attack, constitutes the final libation, fraught with
great merit and capable of granting every wish, in the Homa of this
sacrifice. Cut, Pierce, and such other sounds, that are heard in the
front ranks of the array, constitute the Samans sung by its Vedic
chanters in the abode of Yama. The front ranks of the enemy's array
constitute the vessel for the keep of its libations. The crowd of
elephants and steeds and men equipped with shields are regarded to
constitute the Syenachit fire of that sacrifice. The headless trunks that
rise up after thousands have been slaughtered constitute the octagonal
stake, made of Khadira wood, for the hero who performs that sacrifice.
The shrieks that elephants utter when urged on with hooks, constitute its
Ida mantras. The kettle-drums, with the slaps of palms forming the
Vashats, O king, are its Trisaman Udgatri. When the property or a
Brahmana is being taken away, he who casts off his body that is so dear
for protecting that property, does, by that act of self-devotion, acquire
the merit or a sacrifice with infinite presents. That hero who, for the
sake of his master, displays prowess at the van of the array and shows
not his back through fear, earns those regions of felicity that are mine.
He who strews the altar of the sacrifice constituted by battle, with
swords cased in blue scabbards and severed arms resembling heavy
bludgeons, succeeds in winning regions of felicity like mine. That
warrior who, resolved upon obtaining victory, penetrates into the midst
of the enemy's ranks without waiting for any assistance, succeeds in
winning regions of felicity like mine. That warrior who in battle, causes
a river of blood to flow, terrible and difficult to cross, having
kettle-drums for its frogs and tortoises, the bones of heroes for its
sands, blood and flesh for its mire, swords and shields for its rafts,
the hair of slain warriors for its floating weeds and moss, the crowds of
steeds and elephants and cars for its bridges, standards and banners for
its bushes of cane, the bodies or slain elephants for its boats and huge
alligators, swords and scimitars for its larger vessels, vultures and
Kankas and ravens for the rafts that float upon it, that warrior who
causes such a river, difficult of being crossed by even those that are
possessed of courage and power and which inspires all timid men with
dread, is said to complete the sacrifice by performing the final
ablutions. That hero whose altar (in such a sacrifice) is strewn over
with the (severed) heads of foes, of steeds, and of elephants, obtains
regions of felicity like mine. The sages have said that that warrior who
regards the van of the hostile army as the chambers of his wives, who
looks upon the van of his own army as the vessel for the keep of
sacrificial offering, who takes the combatants standing to his south for
his Sadasyas and those to his north as his Agnidhras, and who looks upon
the hostile forces as his wedded wife, succeeds in winning all regions of
felicity. [292] The open space lying between two hosts drawn up for fight
constitutes the altar of such a sacrificer, and the three Vedas are his
three sacrificial fires. Upon that altar, aided by the recollection of
the Vedas, he performs his sacrifice. The inglorious warrior who, turning
away from the fight in fear, is slain by foes, sinks into hell. There is
no doubt in this. That warrior, on the other hand, whose blood drenches
the sacrificial altar already strewn with hair and flesh and bones,
certainly succeeds in attaining a high end. That powerful warrior who,
having slain the commander of the hostile army, mounts the vehicle of his
fallen antagonist, comes to be regarded as possessed of the prowess of
Vishnu himself and the intelligence of Vrihaspati, the preceptor of the
celestials. That warrior who call seize alive the commander of the
hostile army or his son or some other respected leader, succeeds in
winning regions of felicity like mine. One should never grieve for a hero
slain in battle. A slain hero, if nobody grieves for him, goes to heaven
and earns the respect of its denizens. Men do not desire to dedicate (for
his salvation) food and drink. Nor do they bathe (after receiving the
intelligence), nor go into mourning for him. Listen to me as I enumerate
the felicity that is in store for such a person. Foremost of Apsaras,
numbering by thousands, go out with great speed (for receiving the spirit
of the slain hero) coveting him for their lord. That Kshatriya who duly
observes his duty in battle, acquires by that act the merit of penances
and of righteousness. Indeed, such conduct on his part conforms with the
eternal path of duty. Such a man obtains the merits of all the four modes
of life. The aged and the children should not be slain; nor one that is a
woman; not one that is flying, away; nor one that holds a straw in his
lips [293]; nor one that says. 'I am thine.' Having slain in battle
Jambha, Vritra, Vala, Paka, Satamaya, Virochana, the irresistible
Namuchi, Samvara of innumerable illusions, Viprachitti,--all these sons
of Diti and Danu, as also Prahlada, I myself have become the chief of the
celestials.'

'Bhishma continued, 'Hearing these words of Sakra and approving of them,
king Amvarisha comprehended how warriors succeed, (by battle as their
means) in compassing success for themselves (in respect of winning
regions of beatitude in heaven).'"



SECTION XCIX

"Bhishma said, 'In this connection is cited the old story of the battle
between Pratardana and the ruler of Mithila. The ruler of Mithila, viz.,
Janaka, after installation in the sacrifice of battle, gladdened all his
troops (on the eve of fight). Listen to me, O as I recite the story.
Janaka, the high souled king of Mithila, conversant with the truth of
everything, showed both heaven and hell unto his own warriors. He
addressed them, saying, 'Behold, these are the regions, endued with great
splendour, for those that fight fearlessly. Full of Gandharva girls,
those regions are eternal and capable of granting every wish. There, on
the other side, are the regions of hell, intended for those that fly away
from battle. They would have to rot there for eternity in everlasting
ingloriousness. Resolved upon casting away your very lives, do ye conquer
your foes. Do not fall into inglorious hell. The laying down of life, (in
battle) constitutes, in respect of heroes, their happy door of heaven.'
Thus addressed by their king, O subjugator of hostile towns, the warriors
of Mithila, gladdening their rulers, vanquished their foes in battle.
They that are of firm souls should take their stand in the van of battle.
The car-warriors should be placed in the midst of elephants. Behind the
car-warriors should stand the horsemen. Behind the last should be placed
the foot-soldiers all accoutred in mail. That king who forms his array in
this manner always succeeds in vanquishing his foes. Therefore, O
Yudhishthira, the array of battle should always be thus formed. Filled
with rage, heroes desire to will blessedness in heaven by fighting
fairly. Like Makaras agitating the ocean, they agitate the ranks of the
foe. Assuring one another, they should gladden those (amongst them) that
are cheerless. The victor should protect the land newly conquered (from
acts of aggression). He should not cause his troops to pursue too much
the routed foe. The onset is irresistible of persons that rally after the
rout and that, despairing of safety, assail their pursuers. For this
reason, O king, thou shouldst not cause thy troops to pursue too much the
routed roe. Warriors of courage do not wish to strike them that run away
with speed. That is another reason why the routed foe should not be
pursued hotly. Things that are immobile are devoured by those that are
mobile; creatures that are toothless are devoured by those that have
teeth; water is drunk by the thirsty; cowards are devoured by heroes.
Cowards sustain defeat though they have, like the victors, similar backs
and stomachs and arms and legs. They that are afflicted with fear bend
their heads and joining their hands stay before those that are possessed
of courage. This world rests on the arms of heroes like a son on those of
his sire. He, therefore, that is a hero deserves respect under every
circumstance. There is nothing higher in the three worlds than heroism.
The hero protects and cherishes all, and all things depend upon the
hero.'"



SECTION C

"Yudhishthira said, 'Tell me, O grandsire, how kings desirous of victory
should, O bull of Bharata's race, lead their troops to battle even by
offending slightly against the rules of righteousness!'

"Bhishma said: 'Some say that righteousness is made stable by truth;
some, by reasoning: so me, by good behaviour; and some, by the
application of means and contrivances. [294] I shall presently tell thee
what the means and contrivances, productive of immediate fruit, are.
Robbers, transgressing all wholesome bounds, very often become destroyers
of property and religious merit. For resisting and restraining them. I
shall tell thee what the contrivances are, as indicated in the
scriptures. Listen to me as I speak of those means for the success of all
acts. Both kinds of wisdom, straight and crooked, should be within call
of the king. Though acquainted with it, he should not, however, apply
that wisdom which is crooked (for injuring others). He may use it for
resisting the dangers that may overtake him. Enemies frequently injure a
king by producing disunion (among his ministers or troops or allies or
subjects). The king, conversant with deceit, may, by the aid of deceit,
counteract those enemies. Leathern armour for protecting the bodies of
elephants, armour of the same material for bovine bulls, bones, thorns,
and keen-pointed weapons made of iron, coats of mail, yak-tails, sharp
and well-tempered weapons, all kinds of armour, yellow and red, banners
and standards of diverse hues, swords, and lances and scimitars of great
sharpness and battle-axes, and spears and shields, should be manufactured
and stored in abundance. The weapons should all be properly whetted. The
soldiers should be inspired with courage and resolution. It is proper to
set the troops in motion in the month of Chaitra or Agrahayana. The crops
ripen about that time and water also does not become scarce. That time of
the year, O Bharata, is neither very cold nor very hot. Troops should,
therefore, be moved at that time. If the enemy, however, be overtaken by
distress, troops should immediately be set in motion (without waiting for
such a favourable time). These (two) are the best occasions for the
motion of troops with a view to subjugate foes. That road which has
abundance of water and grass along it, which is level and easy of march,
should be adopted (in moving the troops). The regions lying near the road
(on both its sides) should previously be well ascertained through spies
possessed of skill and having an intimate knowledge of the woods. The
troops must not, like animals, be marched through woody regions. Kings
desirous of victory should, therefore, adopt good roads for marching
their troops. In the van should be placed a division of brave men, endued
with strength and high birth. As regards forts, that which has walls and
a trench full of water on every side and only one entrance, is worthy of
praise. In respect of invading foes, resistance may be offered from
within it. In pitching the camp, a region lying near the woods is
regarded as much better than one under the open sky by men conversant
with war and possessed of military accomplishments. The camp should be
pitched for the troops not far from such a wood. Pitching the camp at
such a place, planting the foot-soldiers in a position of safety, and
collision with the foe as soon as he comes, are the means for warding off
danger and distress. Keeping the constellation called Ursa Major [295]
behind them, the troops should fight taking up their stand like hills. By
this means, one may vanquish even foes that are irresistible. The troops
should be placed in such a position that the wind, the sun, and the
planet Sukra [296] should blow and shine from behind them. As means for
ensuing victory the wind is superior to the Sun, and the Sun is superior
to Sukra, O Yudhishthira. Men conversant with war approve of a region
that is not miry, not watery, not uneven, and not abounding with bricks
and stone, as well-fitted for the operations of cavalry. A field that is
free from mire and holes is fitted for car-warriors. A region that is
overgrown with bushes and large trees and that is under water is fitted
for elephant-warriors. A region that has many inaccessible spots, that is
overgrown with large trees and topes of cane bushes, as also a
mountainous or woody tract, is well-fitted for the operations of
infantry. An army, O Bharata, which has a large infantry force, is
regarded very strong. An army in which cars and horsemen predominate is
regarded to be very effective in a clear (unrainy) day. An army, again;
in which footsoldiers and elephants predominate becomes effective in the
rainy season. Having attended to these points (about the characters of
the different kinds of forces and the manner of marching, quartering, and
leading them), the king should turn his attention to the characteristics
of place and time. That king, who having attended to all these
considerations, sets out under a proper constellation and on an
auspicious lunation, always succeeds in obtaining victory by properly
leading his troops. No one should slay those that are asleep or thirsty
or fatigued, or those whose accoutrements have fallen away, or one that
has set his heart on final emancipation, [297] or one that is flying away,
or one that is walking (unprepared) along a road, or one engaged in
drinking or eating, or one that is mad, or one that is insane, or one
that has been wounded mortally, or one that has been exceedingly weakened
by his wounds, or one that is staying trustfully, or one that has begun
any task without having been able to complete it, [298] or one that is
skilled in some especial art (as mining, etc.), or one that is in grief,
or one that goes out of the camp for procuring forage or fodder, or men
who set up camps or are camp-followers, or those that wait at the gates
of the king or of his ministers, or those that do menial services (unto
the chiefs of the army), or those that are chiefs of such servants. Those
amongst thy warriors that break the rank of foes, or rally thy retreating
troops, should have their pay doubled and should be honoured by thee with
food, drink, and seats equal to thy own. Those amongst such that are
chiefs of ten soldiers should be made chiefs of a hundred. That heedful
hero again (amongst them) who is the chief of a hundred soldiers should
be made the chief of a thousand. Collecting together the principal
warriors, they should be addressed, thus: 'Let us swear to conquer, and
never to desert one another. Let those that are inspired with fear stay
here. Let those also stay here that would cause their chiefs to be slain
by themselves neglecting to act heroically in the press of battle. Let
such men come as would never break away from battle or cause their own
comrades to be slain. Protecting their own selves as also their comrades,
they are certain to slay the enemy in fight. The consequence of flying
away from battle are loss of wealth, death, infamy, and reproach.
Disagreeable and cutting speeches have to be heard by that man who flies
away from battle, who loses his lips and teeth, [299] who throws away all
his weapons, or who suffers himself to be taken as a captive by the foe.
Let such evil consequences always overtake the warriors of our foes.
Those that fly away from battle are wretches among men. They simply swell
the tale of human beings on earth. For true manhood, however, they are
neither here nor hereafter. Victorious foes, O sire, proceed cheerfully.
Their praises recited the while by bards, in pursuit of the flying
combatants. When enemies, coming to battle tarnish the fame of a person,
the misery the latter feels is more poignant, I think, than that of death
itself. Know that victory is the root of religious merit and of every
kind of happiness. That which is regarded as the highest misery by
cowards is cheerfully borne by those that are heroes. [300] Resolved upon
acquiring heaven, we should fight, regardless of life itself, and
determined to conquer or die, attain a blessed end in heaven. Having
taken such an oath, and prepared to throwaway life itself, heroes should
courageously rush against the enemy's ranks. In the van should be placed
a division of men armed with swords and shields. In the rear should be
placed the car-division. In the space intervening should be placed other
classes of combatants. This should be the arrangement made for assailing
the foe. Those combatants in the army that are veterans should fight in
the van. They would protect their comrades behind them. Those amongst the
army that would be regarded as foremost for strength and courage, should
be placed in the van. The others should stand behind them. They that are
inspired with fear should, with care, be comforted and encouraged. These
weaker combatants should be placed on the field (without being withdrawn)
for at least showing the number of the army (to the foe). [301] If the
troops are few, they should be drawn close together for the fight. At
times, if their leader wishes, the close array may be extended wide. When
a small number of troops is to fight with a great army, the array called
Suchimukha should be formed. [302] When a small force is engaged with a
large one, the leader of the former may shake hands with his men and
utter loud cries to effect, 'The enemy has broken! The enemy has broken!'
Those among them that are endued with strength should resist the enemy,
loudly unto their comrades, 'Fresh friends have arrived! Fearlessly
strike at your foes!' Those that are in advance of the rest should utter
loud shouts and make diverse kinds of noises, and should blow and beat
Krakachas, cow-horns, drums, cymbals, and kettle-drums.'"



SECTION CI

"Yudhishthira said, 'Of what disposition, of what behaviour, of what
form, how acoutred, and how armed should the combatants be in order that
they may be competent for battle?'

"Bhishma said, 'It is proper that those weapons and vehicles should be
adopted (by particular bodies of combatants) with which they have become
familiar by use. Brave soldiers, adopting those weapons and vehicles,
engage in battle. The Gandharvas, the Sindhus, and the Sauviras fight
best with their nails and lances. They are brave and endued with great
strength. Their armies are capable of vanquishing all forces, The
Usinaras are possessed of great strength and skilled in all kinds of
weapons. The Easterners are skilled in fighting from the backs of
elephants and are conversant with all the ways of unfair fight. The
Yavanas, the Kamvojas, and those that dwell around Mathura are well
skilled in fighting with bare arms. The Southerners are skilled in
fighting sword in hand. It is well-known that persons possessed of great
strength and great courage are born in almost every country. Listen to me
as I describe their indications. They that have voices and eyes like
those of the lion or the tiger, they that have a gait like that of the
lion and the tiger, and they that have eyes like those of the pigeon or
the snake, are all heroes capable of grinding hostile ranks. [303] They
that have a voice like deer, and eyes like those of the leopard or the
bull, are possessed of great activity. They whose voice resembles that of
bells, are excitable, wicked, and wrathful. They that have a voice deep
as that of the clouds, that have wrathful face, or faces like those of
camels, they that have hooked noses and tongues, are possessed of great
speed and can shoot or hurl their weapons to a great distance. They that
have bodies curved like that of the cat, and thin hair and thin skin,
become endued with great speed and restlessness and almost invincible in
battle. Some that are possessed of eyes closed like those of the iguana,
disposition that is mild, and speed and voice like the horses, are
competent to fight all foes. They that are of well-knit and handsome and
symmetrical frames, and broad chests, that become angry upon hearing the
enemy's drum or trumpet, that take delight in affrays of every kind, that
have eyes indicative of gravity, or eyes that seem to shoot out, or eyes
that are green, they that have faces darkened with frowns, or eyes like
those of the mongoose, are all brave and capable of casting away their
lives in battle. They that have crooked eyes and broad foreheads and
cheek-bones not covered with flesh and arms strong as thunder-bolts and
fingers bearing circular marks, and that are lean with arteries and
nerves that are visible, rush with great speed when the collision of
battle takes place. Resembling infuriated elephants, they become
irresistible. They that have greenish hair ending in curls, that have
flanks, cheeks, and faces fat and full of flesh, that have elevated
shoulders and broad necks, that have fearful visages and fat calves, that
are fiery like (Vasudeva's horse) Sugriva or like the offspring of
Garuda, the son of Vinata, that have round heads, large mouths, faces
like those of cats, shrill voice and wrathful temper, that rush to
battle, guided by its din, that are wicked in behaviour and full of
haughtiness, that are of terrible countenances, and that live in the
outlying districts, are all reckless of their lives and never flyaway
from battle. Such troops should always be placed in the van. They always
slay their foes in fight and suffer themselves to be slain without
retreating. Of wicked behaviour and outlandish manners, they regard soft
speeches as indications of defeat. If treated with mildness, they always
exhibit wrath against their sovereign.'"



SECTION CII

"Yudhishthira said. 'What are the well-known indications, O bull of
Bharata's race, of the (future) success of an army? I desire to know
them.'

"Bhishma said, 'I shall tell thee, O bull of Bharata's race, all the
well-known indications of the (future) success of an army. When the gods
become angry and inert are urged by fate, persons of learning, beholding
everything with the eye of heavenly knowledge, perform diverse auspicious
acts and expiatory rites including homa and the silent recitation of
mantras, and thus allay all evils. [304] That army in which the troops and
the animals are all undepressed and cheerful. O Bharata, is sure to win a
decided victory. The wind blows favourably from behind such troops.
Rainbows appear in the sky. The clouds cast their shadows upon them and
at times the sun shines upon them. The jackals become auspicious to them,
and ravens and vultures as well. When these show such regard to the army,
high success is sure to be won by it. Their (sacrificial) fires blaze up
with a pure splendour, the light going upwards and the smokeless flames
slightly bending towards the south. The libations poured thereon emit an
agreeable fragrance. These have been said to be the indications of future
success. The conchs and drums, blown and beat, send forth loud and deep
peals. The combatants become filled with alacrity. These have been said
to be the indications of future success. If deer and other quadrupeds be
seen behind or to the left of those that have already set out for battle
or of those that are about to set out, they are regarded auspicious. If
they appear to the right of the warriors while about to engage in
slaughter, that is regarded as an indication of success. If, however,
they make their appearance in the van of such persons, they indicate
disaster and defeat. If these birds, viz., swans and cranes and
Satapatras and Chashas utter auspicious cries, and all the able-bodied
combatants become cheerful, these are regarded as indications of future
success. They whose array blazes forth with splendour and becomes
terrible to look at in consequence of the sheen of their weapons,
machines, armour, and standards as also of the radiant complexion of the
faces of the vigorous men that stand within it, always succeed in
vanquishing their foes. If the combatants of a host be of pure behaviour
and modest deportment and attend to one another in loving-kindness, that
is regarded as an indication of future success. If agreeable sounds and
orders and sensations of touch prevail, and if the combatants become
inspired with gratitude and patience, that is regarded as the root of
success. The crow on the left of a person engaged in battle and on the
right of him who is about to engage in it, is regarded auspicious.
Appearing at the back, it indicates non-fulfilment of the objects in
view, while its appearance in the front forebodes danger. Even after
enlisting a large army consisting of the four kinds of forces, thou
shouldst, O Yudhishthira, first behave peacefully. If thy endeavours
after peace fail, then mayst thou engage in battle. The victory, O
Bharata, that one acquired by battle is very inferior. Victory in battle,
it seems, is dependent on caprice or destiny. When a large army breaks
and the troops begin to fly away, it is exceedingly difficult to check
their flight. The impetuosity of the flight resembles that of a mighty
current of water or of a frightened herd of deer. Some have broken. For
this, without adequate cause, others break, even they that are brave and
skilled in fight. A large army, consisting of even brave soldiers, is
like a large herd of Ruru deer. [305] Sometimes again it may be seen that
even fifty men, resolute and relying upon one another, cheerful and
prepared to lay down their lives, succeed in grinding enemies numerically
much superior. Sometimes even five, or six, or seven men, resolute and
standing close together, of high descent and enjoying the esteem of those
that know them, vanquish foes much superior to them in number. The
collision of battle is not desirable as long as it can be avoided. The
policy of conciliation, or producing disunion, and making gifts should
first be tried, the battle, it is said, should come after these. At the
very sight of a (hostile) force, fear paralyses the timid, even as at the
sight of the blazing bolt of heaven they ask, 'Oh, upon what would it
fall?' [306] Having ascertained that a battle is raging, the limbs of
those that go to join it, as also of him that is conquering, perspire
profusely. [307] The entire country. O king, (that is the seat of war),
becomes agitated and afflicted with all its mobile and immobile
population. The very marrow of embodied creatures scorched with the heat
of weapons, languishes with pain. A king should, therefore, on all
occasions, apply the arts of conciliation, mixing them with measures of
severity. When people are afflicted by foes, they always show a
disposition to come to terms. [308] Secret agents should be sent for
producing disunion amongst the allies of the foe. Having produced
disunion, it is very desirable that peace should then be made with that
king who happens to be more powerful than the foe (sought to be crushed).
If the invader does not proceed in the way, he can never succeed in
completely crushing his foe. In dealing with the foe, care should be
taken for hemming him in from all sides. Forgiveness always comes to
those that are good. It never comes to those that are bad. Listen now, O
Partha, to the uses of forgiveness and of severity. The fame of a king
who displays forgiveness after conquest spreads more widely. The very
foes of a person that is of a forgiving disposition trust him even when
he becomes guilty of a grave transgression. Samvara has said that having
afflicted a foe first, forgiveness should be shown afterwards, for a
wooden pole, if made straight without the application of heat in the
first instance, very soon assumes its former state. Persons skilled in
the scriptures do not, however, applaud this. Nor do they regard this as
an indication of a good king. On the other hand, they say that a foe
should be subdued and checked, like a sire subduing and checking a son,
without anger and without destroying him. If, O Yudhishthira, a king
becomes severe, he becomes an object of hatred with all creatures. If, on
the other hand, he becomes mild, he becomes disregarded by all. Do thou,
therefore, practise both severity and mildness. Before smiting, O
Bharata, and while smiting, utter sweet words; and having smitten, show
them compassion and let them understand that thou art grieving and
weeping for them. Having vanquished an army, the kind should address the
survivors saying, 'I am not at all glad that so many have been slain by
my troops. Alas, the latter, though repeatedly dissuaded by me, have not
obeyed my direction. I wish they .(that are slain) were all alive. They
do not deserve such death. They were all good men and true, and
unretreating from battle. Such men, indeed, are rare. He that has slain
such a hero in battle, has surely done that which is not agreeable to
me.' Having uttered such speeches before the survivors of the vanquished
foe, the king should in secret honour those amongst his own troops that
have bravely slain the foe. For soothing the wounded slayers for their
sufferings at the hand of the foe, the king, desirous of attaching them
to himself, should even weep, seizing their hands affectionately. The
king should thus, under all circumstances, behave with conciliation. A
king that is fearless and virtuous, becomes the beloved of all creatures.
All creatures, also, O Bharata, trust such a ruler. Winning their trust,
he succeeds in enjoying the earth as he pleases. The king should,
therefore, by abandoning deceitfulness, seek to obtain the trust of all
creatures. He should also seek to protect his subjects from all fears if
he seek to enjoy the earth.'"



SECTION CIII

"Yudhishthira said, 'Tell me, O grandsire, how a kin should behave
towards foe that is mild, towards one that is fierce, and towards one
that has many allies and a large force.'

"Bhishma said, 'In this connection is cited, O Yudhishthira. the old
narrative of the discourse between Vrihaspati and Indra. Once on a time,
that slayer of hostile heroes, viz., Vasava, the chief of the celestials,
joining his palms, approached Vrihaspati, and saluting him, said these
words.'

"Indra said. 'How, O regenerate one, should I behave towards my foes? Row
should I subdue them by means of contrivances, without exterminating
them? In a collision between two armies, victory may be won by either
side. In what way should I behave so that this blazing prosperity that I
have won and that scorches all my enemies may not desert me?' Thus
addressed, Vrihaspati, skilled in Virtue, Profit, and Pleasure, possessed
of a knowledge of kingly duties, and endued with great intelligence,
answered Indra in the following words.'

"Vrihaspati said, 'One should never wish to subdue one's foes by quarrel.
Excited with wrath and bereft of forgiveness, boys only seek quarrel. One
that desires the destruction of a foe should not put that foe on his
guard. On the other hand, one should never exhibit one's ire or fear or
joy. He should conceal these within his own bosom. Without trusting one's
foe in reality, one should behave towards him as if one trusted him
completely. One should always speak sweet words unto one's foes and never
do anything that is disagreeable. One should abstain from fruitless acts
of hostility as also from insolence of speech. As a fowler, carefully
uttering cries similar to those of the birds he wishes to seize or kill.
captures and brings them under his power, even so should a king, O
Purandara, bring his foes under subjection and then slay them if he
likes. Having overcome one's foes, one should not sleep at ease. A foe
that is wicked raises his head again like afire carelessly put out making
its appearance again. When victory may be won by either side, a hostile
collision of arms should be avoided. Having lulled a foe into security,
one should reduce him into subjection and gain one's object. Having
consulted with his ministers and with intelligent persons conversant with
policy, a foe that is disregarded and neglected, being all along
unsubdued at heart, smites at the proper season, especially when the
enemy makes a false step. By employing trusted agents of his own, such a
foe would also render the other's forces inefficient by producing
disunion. Ascertaining the beginning, the middle and the end of his
foes, [309] a king should in secret cherish feelings of hostility towards
them. He should corrupt the forces of his foe, ascertaining everything by
positive proof, using the arts of producing disunion, making gifts, and
applying poison. A king should never live in companionship with his foes.
A king should wait long and then slay his foes. Indeed, he should wait,
expecting the opportunity, so that he might come down upon his foe at a
time when the latter would not expect him in the least. A king should
never slay a large number of the troops of his foe, although he should
certainly do that which would make his victory decisive. The king should
never do such an injury to his foe as would rankle in the latter's
heart. [310] Nor should he cause wounds by wordy darts and shafts. If the
opportunity comes, he should strike at him, without letting it slip.
Such, O chief of the gods, should be the conduct of a king desirous of
slaying his foes towards those that are his foes. If an opportunity, with
respect to the man who waits for it, once passes away, it can never be
had again by the person desirous of acting. Acting according to the
opinions of the wise, a king should only break the strength of his foe.
He should never, when the opportunity is not favourable, seek to
accomplish his objects. Nor should he, when the opportunity is at hand,
persecute his foe. [311] Giving up lust and wrath and pride, the king
should, acting with heedfulness, continually watch for the laches of his
foes. His own mildness, the severity of his punishments, his inactivity
and heedlessness, O chief of the gods, and the deceitful contrivances
well applied (by his foes), ruin a foolish ruler. That king who can
conquer these four faults and counteract the deceitful contrivances of
his enemies succeeds, without doubt, in smiting them all. When only one
minister (without needing any help) is competent to accomplish a secret
object (of the king), the king should consult with that one minister only
in respect of such object. Many ministers, if consulted, endeavour to
throw the burden of the task upon one another's shoulders and even give
publicity to that object which should be kept secret. If consultation
with one be not proper, then only should the king consult with many. When
foes are unseen, divine chastisement should be invoked upon them; when
seen, the army, consisting of four kinds of forces, should be moved. [312]
The king should first use the arts of producing disunion, as also those
of conciliation. When the time for each particular means comes, that
particular means should be applied. At times, the king should even
prostrate himself before a powerful foe. It is again desirable that
acting heedfully himself, he should seek to compass the victor's
destruction when the latter becomes heedless. By prostrating one's self,
by gift of tribute, by uttering sweet words, one should humble one's self
before a more powerful king. One should (when the occasion for such acts
comes) never do anything that may arouse the suspicions of one's powerful
foe. The weaker ruler should, under such circumstances, carefully avoid
every act that may awaken suspicion. A victorious king, again, should not
trust his vanquished foes, for they that are vanquished always remain
wakeful. There is nothing, O best of duties, that is more difficult of
accomplishment than the acquisition of prosperity, O ruler of the
immortals, by persons of a restless disposition. The very existence of
persons of restless disposition is fraught with danger. Kings should,
therefore, with close attention, ascertain their friends and foes. If a
king becomes mild, he is disregarded. If he becomes fierce, he inspires
people with dread. Therefore, do not be fierce. Do, not, again, be mild.
But be both fierce and mild. As a rapid current ceaselessly cats away the
high bank and causes large landslips, even so heedlessness and error
cause a kingdom to be ruined. Never attack many foes at the same time. By
applying the arts of conciliation, or gift, or production of disunion, O
Purandara, they should be ground one by one. As regards the remnant,
(being few in number,) the victor may behave peacefully towards them. An
intelligent king, even if competent for it, should not begin to crush all
(his foes) at once. [313] When a king happens to have a large army
consisting of sixfold forces [314] and teeming with horse, elephants,
cars, foot, and engines, all devoted to him, when he thinks himself
superior to his foe in many respects upon a fair comparison, then should
he openly smite the foe without hesitation. If the foe be strong, the
adoption of a policy of conciliation (towards him) is not worthy of
approbation. On the other hand, chastisement by secret means is the
policy that should be adopted. Nor should mildness of behaviour be
adopted towards such foes, nor repeated expedition, for loss of crops,
poisoning of wells and tanks, and suspicion in respect of the seven
branches of administration, should be avoided. [315] The king should, on
such occasions, apply diverse kinds of deception, diverse contrivances
for setting his foes against one another, and different kinds of
hypocritical behaviour. He should also, through trusted agents, ascertain
the doings of his foes in their cities and provinces. Kings, O slayer of
Vala and Vritra, pursuing their foes and entering their towers, seize and
appropriate the best things that are obtainable there, and devise proper
measures of policy in their own cities and dominions. Making gifts of
wealth unto them in private, and confiscating their possessions publicly,
without, however, injuring them materially, and proclaiming that they are
all wicked men that have suffered for their own misdeeds, kings should
send their agents to the cities and provinces of their foes. At the same
time, in their own cities, they should, through other persons conversant
with the scriptures, adorned with every accomplishment, acquainted with
the ordinances of the sacred books and possessed of learning cause
incantations and foe-killing rites to be performed.'

"Indra said, 'What are the indications, O best of regenerate ones, of a
wicked person? Questioned by me, tell me how I am to know who is wicked.'

"Vrihaspati said, A wicked person is he who proclaims the faults of
others at their back, who is inspired with envy at the accomplishments of
others, and who remains silent when the merits of other people are
proclaimed in his presence, feeling a reluctance to join in the chorus.
Mere silence on such occasions is no indication of wickedness. A wicked
person, however, at such times breathe heavily, bites his lips, and
shakes his head. Such a person always mixes in society and speaks
irrelevantly. [316] Such a man never does what he promises, when the eye
of the person to whom he has given the assurance is not upon him. When
the eye of the person assured is on him, the wicked man does not even
allude to the subject. The wicked man eats by himself (and not with
others on the same board), and finds fault with the food placed before
him, saying, 'All is not right today as on other days.' His disposition
shows itself in the circumstances connected with his sitting, lying, and
riding. Sorrowing on occasions of sorrow and rejoicing on occasions of
joy, are the indications of a friend. An opposite behaviour furnishes the
indications of an enemy. Keep in thy heart these sayings, O ruler of the
gods! The disposition of wicked men can never be concealed. I have now
told thee, O foremost of deities, what the indications of a wicked person
are. Having listened to the truths laid down in the scriptures, follow
them duly, O ruler of the celestials!'

"Bhishma continued, 'Having heard these words of Vrihaspati, Purandara,
employed in subduing his foes, acted strictly according to them. Bent
upon victory, that slayer of foes, when the opportunity came, obeyed
these instructions and reduced all his enemies to subjection.'"



SECTION CIV

"Yudhishthira said, 'How should a righteous king, who is opposed by his
own officers, whose treasury and army are no longer under his control,
and who has no wealth, conduct himself for acquiring happiness?'

"Bhishma said, 'In this connection, the story of Kshemadarsin is often
recited. I shall narrate that story to thee. Listen to it, O
Yudhishthira! It has been heard by us that in days of old, when prince
Kshemadarsin became weak in strength and fell into great distress, he
repaired to the sage Kalakavrikshiya, and saluting him humbly, said unto
him these words.' [317]

"The king said, 'What should a person like me who deserves wealth but who
has, after repeated efforts, failed to recover his kingdom, do, O
Brahmana, excepting suicide, thieving and robbery, acceptance of refuge
with others, and other acts of meanness of a similar kind? O best of men,
tell me this. One like thee that is conversant with morality and full of
gratefulness is the refuge of a person afflicted by disease either mental
or physical. Man should cast off his desires. By acting in that way, by
abandoning joy and sorrow, and earning the wealth of knowledge, he
succeeds in obtaining felicity. [318] I grieve for them that adhere to
worldly happiness as dependent on wealth. All that, however, vanishes
like a dream. They that can abandon vast wealth achieve a very difficult
feat. As regards ourselves we are unable to abandon that wealth which is
even no longer existent. [319] I am divested of prosperity and have fallen
into a miserable and joyless plight. Instruct me, O Brahmana, what
happiness I may yet strive for.' Thus addressed by the intelligent prince
of Kosala, the sage Kalakavrikshiya of great splendour made the following
answer.'

"The sage said, 'Thou hast, it seems, already understood it. Possessed of
knowledge as thou art, thou shouldst act as thou thinkest. Thy belief is
right, viz., All this that I see is unstable, myself as also everything
that I have. Know, O prince, that those things which thou regardest as
existing are in reality non-existent. The man of wisdom knows this, and
accordingly is never pained whatever the distress that may overwhelm him.
Whatever has taken place and whatever will take place are all unreal.
When thou wilt know this which should be known by all, thou shalt be
freed from unrighteousness. Whatever things had been earned and acquired
by those that came before, and whatever was earned and acquired by those
that succeeded them, have all perished. Reflecting on this, who is there
that will yield to grief? Things that were, are no more. Things that are,
will again be (no more). Grief has no power to restore them. One should
not, therefore, indulge in grief. Where, O king, is thy sire to-day, and
where thy grandsire? Thou seest them not today, nor do they see thee now.
Reflecting on thy own instability, who dost thou grieve for them? Reflect
with the aid of thy intelligence, and thou wilt understand that verily
thou shalt cease to be. Myself, thyself, O king, thy friends, and thy
foes, shall, without doubt, cease to be. Indeed, everything will cease to
be. Those men that are now of twenty or thirty years of age will, without
doubt, all die within the next hundred years. If a man cannot have the
heart to give up his vast possessions, he should then endeavour to think
his possessions are not his own and by that means seek to do good to
himself. [320] Acquisitions that are future should be regarded by one as
not one's own. Acquisitions that have disappeared, should also be
regarded by one as not one's own. Destiny should be regarded as all
powerful. They that think in this strain are said to be possessed of
wisdom. Such a habit of looking at things is an attribute of the good.
Many persons who are equal or superior to thee in intelligence and
exertion, though deprived of wealth, are not only alive but are never
ruling kingdoms. They are not, like thee. They do not indulge in grief
like thee. Therefore, cease thou to grieve in this way. Art thou not
Superior to those men, or at least equal to them in intelligence and
exertion?'" The king said, 'I regard the kingdom which I had with all its
appendages to have been won by me without any exertion. All-powerful
Time, however, O regenerate one, has swept it away. The consequence,
however, that I see, of my kingdom having been swept away by Time as by a
stream, is that I am obliged to support upon whatever I obtain (by
charity).'

"The sage said, 'Moved by the knowledge of what is true (in life) one
should never grieve for either the past or the future. Be thou of such a
frame of mind. O prince of Kosala, in respect of every affair that may
engage thy attention. Desiring to obtain only that which is obtainable
and not that which is unobtainable, do thou enjoy thy present possessions
and never grieved for that which is absent. Be thou delighted, O prince
of Kosala, with whatever thou succeedest in winning with ease. Even if
divested of prosperity, do not grieve for Abut seek to preserve a pure
disposition. Only an unfortunate man who is of a foolish understanding,
when deprived of former prosperity, censures the supreme Ordainer,
without being contented with his present possessions. Such a person
regards others, however undeserving, as men blessed with prosperity. For
this reason, they that are possessed of malice and vanity and filled with
a sense of their own importance, suffer more misery still. Thou however,
O king, art not stained by such vices. Endure the prosperity of others
although thou art thyself divested of prosperity. They that are possessed
of dexterity succeed in enjoying that prosperity which is vested in
others. [321] Prosperity leaves the person that hates others. Men
possessed of righteous behaviour and wisdom and conversant with the
duties of Yoga renounce prosperity and sons and grandsons of their own
accord. Others, regarding earthly wealth to be exceedingly unstable and
unattainable, dependent as it is upon ceaseless action and effort, are
also seen to renounce it. [322] Thou seemest to be possessed of wisdom.
Why dost thou then grieve so piteously, desiring things that should not
be desired, that are unstable, and that are dependent on others? Thou
desirest to enquire after that particular frame of mind (which would
enable thee to enjoy felicity notwithstanding the loss of thy
possessions). The advice I give thee is to renounce all those objects of
desire. Objects that should be avoided appear in the guise of those that
should be striven for, while those that should be striven for appear in
the guise of objects that should be avoided. Some lose their wealth in
the pursuit of wealth. Others regard wealth as the root of infinite
happiness, and, therefore pursue it eagerly. Some again, delighted with
wealth, think that there is nothing superior to it. In his eager desire
for the acquisition of wealth, such a person loses all other objects of
life. If, O prince of Kosala, a person loses that wealth which had been
earned with difficulty and which had been proportionate to his desires,
he then, overcome by the inactivity of despair, gives up all desire of
wealth. Some persons of righteous souls and high birth betake themselves
to the acquisition of virtue. These renounce every kind of worldly
happiness from desire of winning felicity in the other world. Some
persons lay down life itself, moved by the desire of acquiring wealth.
These do not think that life has any use if dissociated from wealth.
Behold their pitiable condition. Behold their foolishness. When life is
so short and uncertain, these men, moved by ignorance, set their eyes on
wealth. Who is there that would set his heart upon hoarding when
destruction is its end, upon life when death is its end, and upon union
when separation is its end? sometimes man renounces wealth, and sometimes
wealth renounces man. What man possessed of knowledge is there that would
feel grieved at the loss of wealth? There are many other persons in the
world that lose wealth and friends. Behold, O king, with thy
intelligence, and thou wilt understand that the calamities which overtake
men are all due to the conduct of men themselves. Do thou, therefore, (as
a remedy), restrain thy senses and mind and speech. For, if those become
weak and productive of evil there is no man who can keep himself free
from temptation of external objects by which he is always surrounded. As
no one can form an adequate idea of the past nor can foresee the future,
there being many intervals of time and place, a person like thee who is
possessed of such wisdom and such prowess, never indulges in grief for
union and separation, for good or evil. A person of such mildness of
disposition, well-restrained soul, and settled conclusions, and observant
of Brahmacharya vows, never indulges in grief and never becomes restless
from desire of acquiring or fear of losing anything of small value. It is
not fit that such a man should adopt a deceitful life of mendicancy, a
life that is sinful and wicked and cruel and worthy of only a wretch
among men. Do thou repair to the great forest and lead a life of
happiness there, all alone and subsisting upon fruit and roots,
restraining speech and soul, and filled with compassion for all
creatures. He that cheerfully leads such a life in the forest, with
large-tusked elephants for companions, with no human being by his side,
and contented with the produce of the wilderness, is said to act after
the manner of the wise. A large lake when it becomes turbid, resumes its
tranquillity of itself. Similarly, a man of wisdom, when disturbed in
such matters, becomes tranquil of himself. I see that a person that has
fallen into such a plight as thine may live happily even thus. When thy
prosperity is almost impossible to recover, and when thou art without
ministers and counsellors, such a course is open to thee. Dost thou hope
to reap any benefit by depending upon destiny?'"



SECTION CV

"The sage said, 'If, on the other hand, O Kshatriya, thou thinkest that
thou hast any prowess still, I shall discourse to thee about that line of
policy which thou mayst adopt for recovering thy kingdom. If thou canst
follow that line of policy and seek to exert thyself, thou canst still
recover thy prosperity. Listen attentively to all that I say unto thee in
detail. If thou canst act according to those counsels, thou mayst yet
obtain vast wealth, indeed, thy kingdom and kingly power and great
prosperity. If thou likest it, O king, tell me, for then I shall speak to
thee of that policy.'

"The king said, 'Tell me, O holy one, what thou wishest to say. I am
willing to hear and act according to thy counsels. Let this my meeting
with thee today be fruitful of consequences (to myself).'

"The sage said, 'Renouncing pride and desire and ire and joy and fear,
wait upon thy very foes, humbling thyself and joining thy hands. Do thou
serve Janaka the ruler of Mithila, always performing good and pure deeds.
Firmly devoted to truth, the king of Videha will certainly give thee
great wealth. Thou shalt then become the right arm of that king and
obtain the trust of all persons. As a consequence of this, thou shalt
then succeed in obtaining many allies possessed of courage and
perseverance, pure in behaviour, and free from the seven principal
faults. A person of restrained soul and having his senses under control,
by adhering to his duties, succeeds in raising himself and gladdening
others. Honoured by Janaka possessed of intelligence and prosperity, thou
shalt certainly become the right arm of that ruler and enjoy the
confidence of all. Having then mustered a large force and held
consultations with good ministers, do thou cause disunion among thy foes
and, setting them against one another, break them all like a person
breaking a vilwa with a vilwa. Or, making peace with the foes of thy foe,
destroy the latter's power. [323] Thou shalt then cause thy foe to be
attached to such good things as are not easily attainable, to beautiful
women and cloths, beds and seats and vehicles, all of very costly kinds,
and houses, and birds and animals of diverse species, and juices and
perfumes and fruits, so that thy foe may be ruined of himself. [324] If
one's foe be thus managed, or if indifference is to be shown towards him,
one that is desirous of acting according to good policy, should never
suffer that foe to know it at all. Following the behaviour that is
approved by the wise, do thou enjoy every kind of pleasure in the
dominions of thy foe, and imitating the conduct of the dog, the deer, and
the crow, behave, with apparent friendship, towards thy enemies. Cause
them to undertake achievements that are mighty and difficult to
accomplish. See also that they engage in hostilities with powerful
enemies. Drawing their attention to pleasant gardens and costly beds and
seats, do thou, by offering such objects of enjoyment, drain thy enemy's
treasury. Advising thy enemy to perform sacrifices and make gifts, do
thou gratify the Brahmanas. The latter, (having received those presents
through thy hands), will do good to thee in return (by performing
penances and Vedic rites), and devour thy enemy like wolves. Without
doubt, a person of righteous deeds obtains a high end. By such deeds men
succeed in earning regions of the most felicity in heaven. If the
treasury of thy foes be exhausted (by either righteous or unrighteous
deeds), every one of them, O prince of Kosala, may be reduced to
subjection. The treasury is the root of felicity in heaven and victory on
earth. It is in consequence of their treasuries that the foes enjoy such
happiness. The treasury, therefore, should by every means be drained. Do
not applaud Exertion in the presence of thy foe but speak highly of
Destiny. Without doubt, the man who relies too much on acts appertaining
to the worship of the gods soon meets with destruction. Cause thy enemy
to perform the great sacrifice called Viswajit and divest him by that
means of all his possessions. Through this thy object will be fulfilled.
Thou mayst then inform thy enemy of the fact that the best men in his
kingdom are being oppressed (with exactions for refilling the exhausted
treasury), and indicate some eminent ascetic conversant with the duties
of Yoga (who will wean thy foe from all earthly possessions). The enemy
will then desire to adopt renunciation and retire into the woods,
solicitous of salvation. Thou shall then, with the aid of drugs prepared
by boiling highly efficacious herbs and plants, and of artificial salts,
destroy the elephants and steeds and men (of thy enemy's dominions).
These and many other well-devised schemes are available, all connected
with fraud. An intelligent person can thus destroy the population of a
hostile kingdom with poison.'"



SECTION CVI

"The king said, 'I do not desire, O Brahmana, to support life by deceit
or fraud. I do not desire wealth, however great, which is to be earned by
unrighteous means. At the very outset of our present discourse I excepted
these means. By the adoption of only such means as would not lead to
censure, of such means as would benefit me in every respect, by
practising only such acts as are not harmful in their consequences, I
desire to live in this world.. I am incapable of adopting these ways that
thou pointest out to me. Indeed, these instructions do not become thee.'

"The sage said, 'These words, O Kshatriya, that thou speakest indicate
thee to be possessed of righteous feelings. Indeed, thou art righteous in
disposition and understanding, O thou of great experience. I shall strive
for the good of you both, viz., for thyself and him. [325] I shall cause a
union, eternal and incapable of breach, to be brought about between thee
and that king. Who is there that would not like to have a minister like
thee that art born of noble race, that abstainest from all acts of
unrighteousness and cruelty, that art possessed of great learning, and
that art well versed in the art of government and of conciliating all
persons? I say this because, O Kshatriya, though divested of kingdom and
plunged into great misery, thou still desirest to live adopting a
behaviour that is righteous. The ruler of the Videhas, firmly adhering to
truth, will come to my abode soon. Without doubt, he will do what I will
urge to do.'

"Bhishma continued, "The sage, after this, inviting the ruler of the
Videhas, said these words unto him: 'This personage is of royal birth. I
know his very heart. His soul is as pure as the surface of mirror or the
disc of the autumnal moon. He has been examined by me in every way. I do
not see any fault in him. Let there be friendship between him and thee.
Do thou repose confidence on him as on myself. A king who is without a
(competent) minister cannot govern his kingdom even for three days. The
minister should be courageous as also possessed of great intelligence. By
these two qualities one may conquer both the worlds. Behold, O king,
these two qualities are necessary for ruling a kingdom. Righteous kings
have no such refuge as a minister possessed of such attributes. The
high-souled person is of royal descent. He walketh along, the path of the
righteous. This one who always keeps righteousness in view has been a
valuable acquisition. If treated by thee with honour, he will reduce all
thy foes to subjection. If he engages in battle with thee, he will do
what as a Kshatriya he should do. Indeed, if after the manner of his
sires and grandsires he fights for conquering thee, it will be thy duty
to fight him, observant as thou art of the Kshatriya duty of conquering
antagonists. Without engaging in battle, however, do thou, at my command,
employ him under thee from desire of benefiting thyself. Cast thy eyes on
righteousness, giving up covetousness that is improper. It behoveth thee
not to abandon the duties of thy order from lust or desire of battle.
Victory O sire, is not certain. Defeat also is not certain. Remembering
this, peace should be made with an enemy by giving him food and other
articles of enjoyment. One may see victory and defeat in his own case.
They that seek to exterminate a foe are sometimes exterminated themselves
in course of their efforts.' Thus addressed, king Janaka, properly
saluting and honouring that bull among Brahmanas who deserved every
honour, replied unto him, saying, 'Thou art of great learning and great
wisdom. That which thou hast said from desire of benefiting us, is
certainly advantageous for both of us. Such a course of conduct is highly
beneficial (to us). I have no hesitation in saying this. The ruler of
Videha then, addressing the prince of Kosala, said these words: 'In
observance of Kshatriya duties as also with aid of Policy, I have
conquered the world. I have, however, O best of kings, been conquered by
thee with thy good qualities. Without cherishing any sense of humiliation
(if thou remainest by my side), live thou with me as a victor. [326] I
honour thy intelligence, and I honour thy prowess. I do not disregard
thee, saying that I have conquered thee. On the other hand, live thou
with me as a victor. Honoured duly by me, O king, thou wilt go to my
abode. Both the kings then worshipped that Brahmana, and trusting each
other, proceeded to the capital of Mithila. The ruler of the Videhas,
causing the prince of Kosala to enter his abode, honoured him, who
deserved every honour, with offerings of water to wash his feet, honey
and curds and the usual articles. King Janaka also bestowed upon his
guest his own daughter and diverse kinds of gems and jewels. This (the
establishment of peace) is the high duty of kings; victory and defeat are
both uncertain.'"



SECTION CVII

"Yudhishthira said, 'Thou hast, O scorcher of foes, described the course
of duties, the general conduct, the means of livelihood, with their
results, of Brahmanas and Kshatriyas and Vaisyas and Sudras. Thou hast
discoursed also on the duties of kings, the subject of their treasuries,
the means of filling them, and the topic of conquest and victory. Thou
hast spoken also of the characteristics of ministers, the measures, that
lead to the advancement of the subjects, the characteristics of the
sixfold limbs of a kingdom, the qualities of armies, the means of
distinguishing the wicked, and the marks of those that are good, the
attributes of those that are equal, those that are inferior, and those
that are superior, the behaviour which a king desirous of advancement
should adopt towards the masses, and the manner in which the weak should
be protected and cherished. Thou hast discoursed on all these subjects, O
Bharata, laying down instructions that are plain according to what has
been inculcated hi sacred treatise. Thou hast spoken also of the
behaviour that should be adopted by kings desirous of conquering their
foes. I desire now, O foremost of intelligent men, to listen to the
behaviour that one should observe towards the multitude of courageous men
that assemble round a king! [327] I desire to hear how these may grow, how
they may be attached to the king, O Bharata, how may they succeed in
subjugating their foes and in acquiring friends. It seems to me that
disunion alone can bring about their destruction. I think it is always
difficult to keep counsels secret when many are concerned. I desire to
hear all this in detail, O scorcher of foes! Tell me also, O king, the
means by which they may be prevented from falling out with the king.'

"Bhishma said, 'Between the aristocracy on the one side and the kings on
the other, avarice and wrath, O monarch, are the causes that produce
enmity. [328] One of these parties (viz., the king,) yields to avarice. As
a consequence, wrath takes possession of the other (the aristocracy).
Each intent upon weakening and wasting the other, they both meet with
destruction. By employing spies, contrivances of policy, and physical
force, and adopting the arts of conciliation, gifts, and disunion and
applying other methods for producing weakness, waste, and fear, the
parties assail each other. The aristocracy of a kingdom, having the
characteristics of a compact body, become dissociated from the king if
the latter seeks to take too much from them. Dissociated from the king,
all of them become dissatisfied, and acting from fear, side with the
enemies of their ruler. If again the aristocracy of a kingdom be
disunited amongst themselves, they meet with destruction. Disunited, they
fall an easy prey to foes. The nobles, therefore, should always act in
concert. If they be united together, they may earn acquisitions of value
by means of their strength and prowess. Indeed, when they are thus
united, many outsiders seek their alliance. Men of knowledge applaud
those nobles that art united with one another in bonds of love. If united
in purpose, all of them can be happy. They can (by their example)
establish righteous courses of conduct. By behaving properly, they
advance in prosperity. By restraining their sons and brothers and
teaching them their duties, and by behaving kindly towards all persons
whose pride has been quelled by knowledge, [329] the aristocracy advance
in prosperity. By always attending to the duties of setting spies and
devising means of policy, as also to the matter of filling their
treasuries, the aristocracy, O thou of mighty arms, advance in
prosperity. By showing proper reverence for them that are possessed of
wisdom and courage and perseverance and that display steady prowess in
all kinds of work, the aristocracy advance in prosperity. Possessed of
wealth and resources, of knowledge of the scriptures and all arts and
sciences, the aristocracy rescue the ignorant masses from every kind of
distress and danger. Wrath (on the of part the king), rupture, [330]
terror, chastisement, persecution, oppression, and executions, O chief of
the Bharatas, speedily cause the aristocracy to fall away from the king
and side with the king's enemies. They, therefore, that are the leaders
of the aristocracy should be honoured by the king. The affairs of the
kingdom, O king, depend to a great extent upon them. Consultations should
be held with only those that are the leaders of the aristocracy, and
secret agents should be placed, O crusher of foes, with them only. The
king should not, O Bharata, consult with every member of the aristocracy.
The king, acting in concert with the leaders, should do what is for the
good of the whole order. When, however, the aristocracy becomes separated
and disunited and destitute of leaders, other courses of action should be
followed. If the members of the aristocracy quarrel with one another and
act, each according to his own resources, without combination, their
prosperity dwindles away and diverse kinds of evil occur. Those amongst
them that are possessed of learning and wisdom should tread down a
dispute as soon as it happens. Indeed, if the seniors of a race look on
with indifference, quarrels break out amongst the members. Such quarrels
bring about the destruction of a race and produce disunion among the
(entire order of the) nobles. Protect thyself, O king, from all fears
that arise from within. Fears, however, that arise from outside are of
little consequence. The first kind of fear, O king, may cut thy roots in
a single day. Persons that are equal to one another in family and blood,
influenced by wrath or folly or covetousness arising from their very
natures, cease to speak with one another. This is an indication of
defeat. It is not by courage, nor by intelligence, nor by beauty, nor by
wealth, that enemies succeed in destroying the aristocracy. It is only by
disunion and gifts that it can be reduced to subjugation. For this
reason, combination has been said to be the great refuge of the
aristocracy.'" [331]



SECTION CVIII

"Yudhishthira said, 'The path of duty is long. It has also, O Bharata,
many branches. What, however, according to thee, are those duties that
most deserve to be practised? What acts, according to thee, are the most
important among all duties, by the practice of which I may earn the
highest merit both here and hereafter?'

"Bhishma said, 'The worship of mother, father, and preceptor is most
important according to me. The man who attends to that duty here,
succeeds in acquiring great fame and many regions of felicity. Worshipped
with respect by thee, whatever they will command thee, be it consistent
with righteousness or in consistent with it, should be done
unhesitatingly, O Yudhishthira! One should never do what they forbid.
Without doubt, that which they command should always be done. [332] They
are the three worlds. They are the three modes of life. They are the
three Vedas. They are the three sacred fires. The father is said to be
the Garhapatya fire; the mother, the Dakshina fire, and the preceptor is
that fire upon which libations are poured. These three fires are, of
course, the most eminent. If thou attendest with heedfulness to these
three fires, thou wilt succeed in conquering the three worlds. By serving
the father with regularity, one may cross this world. By serving the
mother in the same way, one may attain to regions of felicity in the
next. By serving the preceptor with regularity one may obtain the region
of Brahma. Behave properly towards these three, O Bharata, thou shalt
then obtain great fame in the three worlds, and blessed be thou, great
will be thy merit and reward. Never transgress them in any act. Never eat
before they eat, nor eat anything that is better than what thy eat. Never
impute any fault to them. One should always serve them with humility.
That is an act of high merit. By acting in that way, O best of kings,
thou mayst obtain fame, merit, honour, and regions of felicity hereafter.
He who honours these three is honoured in all the worlds. He, on the
other hand, who disregards these three, falls to obtain any merit from
any of his acts. Such a man, O scorcher of foes, acquires merit neither
in this world nor in the next. He who always disregards these three
seniors never obtains fame either here or hereafter. Such a man never
earns any good in the next world. All that I have given away in honour of
those three has become a hundredfold or a thousandfold of its actual
measure. It is in consequence of that merit that even now, O
Yudhishthira, the three worlds are clearly before my eyes. One Acharya is
superior to ten Brahmanas learned in the Vedas. One Upadhyaya is again
superior to ten Acharyas. The father, again, is superior to ten
Upadhyayas. The mother again, is superior to ten fathers, or perhaps, the
whole world, in importance. There is no one that deserves such reverence
as the mother. In my opinion, however, the preceptor is worthy of greater
reverence than the father or even the mother. The father and the mother
are authors of one's being. The father and the mother, O Bharata, only
create the body. The life, on the other hand, that one obtains from one's
preceptor, is heavenly. That life is subject to no decay and is immortal.
The father and the mother, however much they may offend, should never be
slain. By not punishing a father and a mother, (even if they deserve
punishment), one does not incur sin. Indeed, such reverend persons, by
enjoying impunity, do not stain the king. The gods and the Rishis do not
withhold their favours from such persons as strive to cherish even their
sinful fathers with reverence. He who favours a person by imparting to
him true instruction, by communicating the Vedas, and giving knowledge
which is immortal, should be regarded as both a father and a mother. The
disciple, in grateful recognition of what the instructor has done, should
never do anything that would injure the latter. They that do not
reverence their preceptors after receiving instruction from them by
obeying them dutifully in thought and deed, incur the sin of killing a
foetus. There is no sinner in this world like them. [333] Preceptors
always show great affection for their disciples. The latter should,
therefore, show their preceptors commensurate reverence. He, therefore,
that wishes to earn that high merit which has existed from ancient days,
should worship and adore his preceptors and cheerfully share with them
every object of enjoyment. With him who pleases his father is pleased
Prajapati himself. He who pleases his mother gratifies the earth herself.
He who pleases his preceptor gratifies Brahma by his act. For this
reason, the preceptor is worthy of greater reverence than either the
father or the mother. If preceptors are worshipped, the very Rishis, and
the gods, together with the Pitris, are all pleased. Therefore, the
preceptor is worthy of the highest reverence. The preceptor should never
be disregarded in any manner by the disciple. Neither the mother nor the
father deserves such regard as the preceptor. The father, the mother, and
the preceptor, should never be insulted. No act of theirs should be found
fault with. The gods and the great Rishis are pleased with him that
behaves with reverence towards his preceptors. They that injure in
thought and deed their preceptors, or fathers, or mothers, incur the sin
of killing a foetus. There is no sinner in the world equal to them. That
son of the sire's loins and the mother's womb, who, being brought up by
them and when he comes to age, does not support them in his turn, incurs
the sin of killing a foetus. There is no sinner in the world like unto
him. We have never heard that these four, viz., he who injures a friend,
he who is ungrateful, he who slays a woman, and he who slays a preceptor,
ever succeed in cleansing themselves. I have now told thee generally all
that a person should do in this world. Besides those duties that I have
indicated, there is nothing productive of greater felicity. Thinking of
all duties, I have told thee their essence.'"



SECTION CIX

"Yudhishthira said, 'How, O Bharata, should a person act who desires to
adhere to virtue? O bull of Bharata's race, possessed as thou art of
learning, tell me this, questioned by me. Truth and falsehood exist,
covering all the worlds. Which of these two, O king, should a person
adopt that is firm in virtue? What again is truth? What is falsehood?
What, again, is eternal virtue? On what occasions should a person tell
the truth, and on what occasions should he tell an untruth?'

"Bhishma said, 'To tell the truth is consistent with righteousness. There
is nothing higher than truth. I shall now, O Bharata, say unto thee that
which is not generally known to men. There where falsehood would assume
the aspect of truth, truth should not be said. There, again, where truth
would assume the aspect of falsehood, even falsehood should be said. That
ignorant person incurs sin who says truth which is dissociated from
righteousness. That person is said to be conversant with duties who can
distinguish truth from falsehood. [334] Even a person that is
disrespectable, that is of uncleansed soul, and that is very cruel, may
succeed in earning great merit as the hunter Valaka by slaying the blind
beast (that threatened to destroy all creatures). [335] How extraordinary
it is that a person of foolish understanding, though desirous of
acquiring merit (by austere penances) still committed a sinful act! [336]
An owl again, on the banks of the Ganges, (by doing an unrighteous deed)
obtained great merit. [337] The question thou hast asked me is a difficult
one, since it is difficult to say what righteousness is. It is not easy
to indicate it. No one in discoursing upon righteousness, can indicate it
accurately. Righteousness was declared (by Brahman) for the advancement
and growth of all creatures. Therefore, that which leads to advancement
and growth is righteousness. Righteousness was declared for restraining
creatures from injuring one another. Therefore, that is Righteousness
which prevents injury to creatures. Righteousness (Dharma) is so called
because it upholds all creatures. In fact, all creatures are upheld by
righteousness. Therefore, that is righteousness which is capable of
upholding all creatures. Some say that righteousness consists in what has
been inculcated in the Srutis. Others do not agree to this. I would not
censure them that say so. Everything, again, has not been laid down in
the Srutis. [338] Sometimes men (robbers), desirous of obtaining the
wealth of some one, make enquiries (for facilitating the act of plunder).
One should never answer such enquiries. That is a settled duty. If by
maintaining silence, one succeeds in escaping, one should remain silent.
If, on the other hand, one's silence at a time when one must speak rouses
suspicion, it would be better on such an occasion to say what is untrue
than what is true. This is a settled conclusion. If one can escape from
sinful men by even a (false) oath, one may take it without incurring sin.
One should not, even if one be able, giveaway his wealth to sinful men.
Wealth given to sinful men afflicts even the giver. If a creditor desires
to make his debtor pay off the loan by rendering bodily service, the
witnesses would all be liars, if, summoned by the creditor for
establishing the truth of the contract, they did not say what should be
said. When life is at risk, or on occasion of marriage, one may say an
untruth. One that seeks for virtue, does not commit a sin by saying an
untruth, if that untruth be said to save the wealth and prosperity of
others or for the religious purposes. Having promised to pay, one becomes
bound to fulfil his promise. Upon failure, let the self-appropriator be
forcibly enslaved. If a person without fulfilling a righteous engagement
acts with impropriety, he should certainly be afflicted with the rod of
chastisement for having adopted such behaviour. [339] A deceitful person,
falling away from all duties and abandoning those of his own order,
always wishes to betake himself to the practices of Asuras for supporting
life. Such a sinful wretch living by deceit should be slain by every
means. Such sinful men think that there is nothing in this world higher
than wealth. Such men should never be tolerated. No one should eat with
them. They should be regarded to have fallen down in consequence of their
sins. Indeed, fallen away from the condition of humanity and shut out
from the grace of the gods, they are even like evil genii. Without
sacrifices and without penances as they are, forbear from their
companionship. If their wealth be lost, they commit even suicide which is
exceedingly pitiable. Among those sinful men there is no one to whom thou
canst say, 'This is thy duty. Let thy heart turn to it.' Their settled
convictions are that there is nothing in this world that is equal to
wealth. The person that would slay such a creature would incur no sin. He
who kills him kills one that has been already killed by his own acts. If
slain, it is the dead that is slain. He who vows to destroy those persons
of lost senses should keep his vows. [340] Such sinners are, like the crow
and the vulture, dependent on deceit for their living. After the
dissolution of their (human) bodies, they take rebirth as crows and
vultures. One should, in any matter, behave towards another as that other
behaves in that matter. He who practises deceit should be resisted with
deceit while one that is honest should be treated with honesty.'"



SECTION CX

"Yudhishthira said, 'Creatures are seen to be afflicted by diverse means
and almost continually. Tell me, O grandsire, in what way can one
overcome all those difficulties.'

"Bhishma said, 'Those members of the regenerate class that duly practise,
with restrained souls, the duties that have been laid down in the
scriptures for the several modes of life, succeed in overcoming all these
difficulties. They that never practise deceit, they whose behaviour is
restrained by salutary restrictions, and they that control all worldly
desires, succeed in overcoming all difficulties. They that do not speak
when, addressed in evil language, they that do not injure others when
themselves injured, they that give but do not take, succeed in overcoming
all difficulties. They that always give hospitable shelter to guests,
they that do not indulge in malice, they that are constantly engaged in
the study of the Vedas, succeed in overcoming all difficulties. Those
persons who, being conversant with duties, adopt that behaviour towards
parents which they should, they that abstain from sleeping during the
day, succeed in overcoming all difficulties. They that do not commit any
kind of sin in thought, word, and deed, they that never injure any
creature, succeed in overcoming all difficulties. Those kings that do
not, under the influence of passion and covetousness, levy oppressive
taxes, and those that protect their own dominions, succeed in overcoming
all difficulties. They that go to their own wedded wives in season
without seeking the companionship of other women, they that are honest
and attentive to their Agni-hotras, succeed in overcoming all
difficulties. They that are possessed of courage and that, casting away
all fear of death, engage in battle, desirous of victory by fair means,
succeed in overcoming all difficulties. They that always speak truth in
this world even when life is at stake, and that are exemplars for all
creatures to imitate succeed in overcoming all difficulties. They whose
acts never deceive, whose words are always agreeable, and whose wealth is
always well spent, succeed in, overcoming all difficulties. Those
Brahmanas that never study the Vedas at hours not intended for study, and
that practise penances with devotion, succeed in overcoming all
difficulties. Those Brahmanas that betake themselves to a life of
celibacy and Brahmacharya, that perform penances, and that are cleansed
by learning, Vedic knowledge, and proper vows, succeed in overcoming all
difficulties. They that have checked all the qualities that appertain to
Passion and Darkness, that are possessed of high souls, and that practise
the qualities that are called Good, succeed in overcoming all
difficulties. They of whom no creature stands in fear and those that do
not fear any creature themselves, they that look upon all creatures as
their own selves, succeed in overcoming all difficulties. Those bulls
among men that are good, that are never inspired with grief at the sight
of other people's prosperity, and that abstain from all kinds of ignoble
behaviour, succeed in overcoming all difficulties. They that bow to all
the gods, that listen to the doctrines of all creeds, that have faith,
and that are endued with tranquil souls, succeed in overcoming all
difficulties. They that do not desire honour for themselves, that give
honours unto others, that bow down unto those that deserve their worship,
succeed in overcoming all difficulties. They that perform Sraddhas on the
proper lunar days, with pure minds, from desire of offspring, succeed in
overcoming all difficulties. They that restrain their own wrath and
pacify the wrath of others, and that never get angry with any creature,
succeed in overcoming all difficulties. They that abstain, from their
birth, from honey and meat and intoxicating drinks, succeed in overcoming
all difficulties. They that eat for only supporting life, that seek the
companionship of women for the sake only of offspring and that open their
lips for only speaking what is true, succeed in overcoming all
difficulties. They that worship with devotion the god Narayana, that
Supreme Lord of all creatures, that origin and destruction of the
universe, succeed in overcoming all difficulties. This Krishna here, of
eyes red as the lotus, clad in yellow robes, endued with mighty
arms,--this Krishna who is our well-wisher, brother, friend, and
relative,--is Narayana of unfading glory. He covers all the worlds like a
leathern case, at his own pleasure. He is the puissant Lord, of
inconceivable soul. He is Govinda, the foremost of all beings. This
Krishna who is ever engaged in doing what is agreeable and beneficial to
Jishnu, as also to thee, O king, is that foremost of all beings, that
irresistible one, that abode of eternal felicity. They that with devotion
seek the refuge of this Narayana, called also Hari, succeed in overcoming
all difficulties. They that read these verses about the overcoming of
difficulties, that recite them to others, and that speak of them unto
Brahmanas, succeed in overcoming all difficulties. I have now, O sinless
one, told thee all those acts by which men may overcome all difficulties
both here and hereafter.'"



SECTION CXI

"Yudhishthira said, 'Many persons here that are not really of tranquil
souls appear in outward form as men of tranquil souls. There are again
others that are really of tranquil souls but that appear to be otherwise.
How, O sire, shall we succeed in knowing these people?'

"Bhishma said, 'In this connection is recited the old story of the
discourse between a tiger and a jackal. Listen to it, O Yudhishthira! In
ancient times, in a city called Purika, full of affluence, there was a
king named Paurika. That worst of beings was exceedingly cruel and took
delight in injuring others. On the expiry of the period of his life he
obtained an undesirable end. In fact, stained by the evil acts of his
human life, he was reborn as a jackal. Remembering his former prosperity,
he became filled with grief and abstained from meat even when brought
before him by others. And he became compassionate unto all creatures, and
truthful in speech, and firm in the observance of austere vows. At the
appointed time he took food which consisted of fruit that had dropped
from the trees. That jackal dwelt in a vast crematorium and liked to
dwell there. And as it was his birth place, he never wished to change it
for a finer locality. Unable to endure the purity of his behaviour, the
other members of his species, endeavoured to make him alter his resolve
by addressing him in the following words fraught with humility: 'Though
residing in this terrible crematorium, thou desirest yet to live in such
purity of behaviour. Is not this a perversity of understanding on thy
part, since thou art by nature an cater of carrion? Be thou our like. All
of us will give thee food. Eat that which ought always to be thy food,
abandoning such purity of conduct. Hearing these words of theirs, the
jackal replied unto them, with rapt attention, in these sweet words
fraught with reason and inculcating harmlessness to all: 'My birth has
been low. It is conduct, however, that determines the race. [341] I desire
to behave in such a way that my fame may spread. Although my habitation
is this crematorium, yet listen to my vows in respect of behaviour. One's
own self is the cause of one's acts. The mode of life to which one may
betake oneself is not the cause of one's religious acts. If one, while in
the observance of a particular mode of life, slays a Brahmana, will not
the sin of Brahmanicide attach to him? If, on the other hand, one gives
away a cow while one is not in the observance of any particular mode of
life, will that pious gift produce no merit? Moved by the desire of
getting what is agreeable, ye are engaged in only filling your stomachs.
Stupefied by folly ye do not see the three faults that are in the end. I
do not like to adopt the life led by you, fraught as it is with evil both
here and hereafter, and characterised as it is by such censurable loss of
virtue occasioned by discontentment and temptation.' A tiger, celebrated
for prowess, happened to overhear this conversation, and accordingly,
taking the jackal for a learned person of pure behaviour, offered him
such respectful worship as was suited to his own self and then expressed
a wish for appointing him his minister.'

"The tiger said, 'O righteous personage, I know what thou art. Do thou
attend to the duties of government with myself. Enjoy whatever articles
may be desired by thee, abandoning whatever may not suit thy taste. [342]
As regards ourselves, we are known to be of a fierce disposition. We
inform thee beforehand of this. If thou behavest with mildness, thou wilt
be benefited and reap advantages for thyself.'--Honouring these words of
that high-souled lord of all animals, the jackal, hanging down his head a
little, said these words fraught with humility.'

"The jackal said, 'O king of beasts, these words of thine with reference
to myself are such as befit thee. It is also worthy of thee that thou
shouldst seek for ministers of pure behaviour and conversant with duties
and worldly affairs. Thou canst not maintain thy greatness without a
pious minister, O hero, or with a wicked minister that is on the look-out
for putting an end to the very life. Thou shouldst, O highly blessed one,
regard those amongst thy ministers that are devoted to thee, that are
conversant with policy, that are independent of one another, desirous of
crowning thee with victory, unstained by covetousness, free from deceit,
possessed of wisdom ever engaged in thy good, and endued with great
mental vigour, even as thou regardest thy preceptors or parents. But, O
king of beasts, as I am perfectly contented with my present position, I
do not desire to change it for anything else. I do not covet luxurious
enjoyments or the happiness that arises from them. My conduct, again, may
not agree with that of thy old servants. If they happen to be of wicked
conduct, they will produce disunion between thee and me. Dependence upon
another, even if that other happens to be possessed of splendour, is not
desirable or praiseworthy. I am of cleansed soul, I am highly blessed. I
am incapable of showing severity to even sinners. I am of great
foresight. I have capacity for great exertion. I do not look at small
things. I am possessed of great strength. I am successful in acts. I
never act fruitlessly. I am adorned with every object of enjoyment. I am
never satisfied with a little. I have never served another. I am,
besides, unskilled in serving. I live according to my pleasure in the
woods. All who live by the side of kings have to endure great pain in
consequence of evil speeches against themselves. Those, however, that
reside in the woods pass their days, fearlessly and without anxiety, in
the observance of vows. The fear that arises in the heart of a person who
is summoned by the king is unknown to persons passing their days
contentedly in the woods, supporting life upon fruits and roots. Simple
food and drink obtained without effort, and luxurious food procured with
fear, widely differ from each other. Reflecting upon these two, I am of
opinion that there is happiness where there is no anxiety. A few only
amongst those that serve kings are justly punished for their offences. A
large number of them, however, suffer death under false accusations. If,
notwithstanding all this, thou appointest me, O king of beasts, as thy
minister, I wish to make a compact with thee in respect of the behaviour
thou shouldst always adopt towards me. Those words that I shall speak for
thy good should be listened to and regarded by thee. The provision which
thou wilt make for me shall not be interfered with by thee. I shall never
consult with thy other ministers. If I do, desirous of superiority as
they are they will then impute diverse kinds of faults to me. Meeting
with thee alone and in secret I shall say what is for thy good. In all
matters connected with thy kinsmen, thou shalt not ask me what is for thy
good or what is otherwise. Having consulted with me thou shalt not punish
thy other ministers afterwards, yielding to rage thou shalt not punish my
followers and dependants.' Thus addressed by the jackal, the king of
beasts answered him, saying, 'Let it be so,' and showed him every honour.
The jackal then accepted the ministership of the tiger. Beholding the
jackal treated with respect and honoured in all his acts, the old
servants of the king, conspiring together, began ceaselessly to display
their hatred towards him. Those wicked persons at first strove to gratify
and win him over with friendly behaviour and make him tolerate the
diverse abuses that existed in the taste. Despoilers of other people's
property, they had long lived in the enjoyment of their perquisites. Now,
however, being ruled by the jackal, they were unable to appropriate
anything belonging to others. Desirous of advancement and prosperity,
they began to tempt him with sweet speeches. Indeed, large bribes even
were offered to allure his heart. Possessed of great wisdom, the jackal
showed no signs of yielding to those temptations. Then some amongst them,
making a compact amongst themselves for effecting his destruction, took
away the well-dressed meat that was intended for and much desired by the
king of beasts, and placed it secretly in the house of the jackal. The
jackal knew who had stolen the meat and who had conspired to do it. But
though he knew everything, he tolerated it for a particular object. He
had made a compact with the king at the time of his accepting the
ministership, saying, 'Thou desirest my friendship, but thou shalt not, O
monarch, mistrust me without cause.'

"Bhishma continued, 'When the king of beasts, feeling hungry, came to
eat, he saw not the meat that was to have been kept ready for his dinner.
The king then ordered, 'Let the thief be found out.' His deceitful
ministers represented unto him that the meat kept for him had been stolen
away by his learned minister, the jackal, that was so proud of his own
wisdom. Rearing Of this injudicious act on the part of the jackal, the
tiger became filled with rage. Indeed, the king, giving way to his wrath,
ordered his minister to be slain. Beholding the opportunity, the former
ministers addressed the king, saying, 'The jackal is ever ready to take
away from all of us the means of sustenance.' Having represented this
they once more spoke of the jackal's act of robbing the king of his food.
And they said, 'Such then is his act! What is there that he would not
venture to do? He is not as thou hadst heard. He is righteous in speech
but his real disposition is sinful. A wretch in reality, he has disguised
himself by putting on a garb of virtue. His behaviour is really sinful.
For serving his own ends he had practised austerities in the matter of
diet and of vows. If thou disbelievest this, we will give thee ocular
proof.' Having said this, they immediately caused that meat to be
discovered by entering the jackal's abode. Ascertaining that the meat was
brought back from the jackal's house and hearing all those
representations of his old servants, the king ordered, saying, 'Let the
jackal be slain.' Hearing these words of the tiger, his mother came to
that spot for awakening son's good sense with beneficial counsels. The
venerable dame said, 'O son, thou shouldst not accept this accusation
fraught with deceit. Wicked individuals impute faults to even an honest
person, moved by envy and rivalry. Enemies desirous of a quarrel cannot
endure the elevation of an enemy brought about by his high feats. Faults
are ascribed to even a person of pure soul engaged in penances. With
respect to even an ascetic living in the woods and employed in his own
(harmless) acts, are raised three parties, viz., friends, neutrals, and
foes. They that are rapacious hate them that are pure. The idle hate the
active. The unlearned hate the learned. The poor hate the rich. The
unrighteous hate the righteous. The ugly hate the beautiful. Many amongst
the learned, the unlearned, the rapacious, and the deceitful, would
falsely accuse an innocent person even if the latter happens to be
possessed of the virtues and intelligence of Vrihaspati himself. If meat
had really been stolen from thy house in thy absence, remember, the
jackal refuses to take any meat that is even given to him. Let this fact
be well considered (in finding out the thief). Wicked persons sometimes
put on the semblance of the good, and they that are good sometimes wear
the semblance of the wicked. Diverse kinds of aspect are noticeable in
creatures. It is, therefore, necessary to examine which is which. The
firmament seems to be like the solid base of a vessel. The fire-fly seems
to be like the actual spark of fire. In reality, however, the sky has no
base and there is no fire in the fire-fly. You see, there is necessity.
therefore, for scrutiny in respect of even such things as are addressed
to the eye. If a person ascertains everything after scrutiny, he is never
called upon to indulge in any kind of regret afterwards. It is not at all
difficult, O son, for a master to put his servant to death. Forgiveness,
however, in persons possessed of power, is always praiseworthy and
productive of renown. Thou hadst made the jackal thy first minister. In
consequence of that act, thou hadst earned great fame among all
neighbouring chiefs. A good minister cannot be obtained easily. The
jackal is thy well-wisher. Let him, therefore, be supported. The king who
regards a really innocent person falsely accused by his enemies to be
guilty, soon meets the destruction in consequence of the wicked ministers
that lead him to that conviction.' After the tiger's mother had concluded
her speech, a righteous agent of the jackal, stepping out of that phalanx
of his foes, discovered everything about the manner in which that false
accusation had been made. The jackal's innocence being made manifest, he
was acquitted and honoured by his master. The king of beasts
affectionately embraced him again and again. The jackal, however, who was
conversant with the science of policy, burning with grief, saluted the
king of beasts and solicited his permission for throwing away his life by
observing the Praya vow. The tiger, casting upon the virtuous jackal his
eyes expanded with affection and honouring hit' with reverential worship,
sought to dissuade him from the accomplishment of his wishes. The jackal,
beholding his master agitated with affection, bowed down to him and in a
voice choked with tears said these words: 'Honoured by thee first, I have
afterwards been insulted by thee. Thy behaviour towards me is calculated
to make me an enemy of thine. It is not proper therefore, that I should
any longer dwell with thee. Servants that are discontented, that have
been driven from their offices, or degraded from the honours that were
theirs, that have brought destitution upon themselves, or have been
ruined by their enemies (through the wrath of their master). that have
been weakened, that are rapacious, or enraged, or alarmed, or deceived
(in respect of their employers), that have suffered confiscation, that
are proud and desirous of achieving great feats but deprived of the means
or earning wealth, and that burn with grief or rage in consequence of any
injury done to them, always wait for calamities to overtake their
masters. Deceived, 'they leave their masters and become effective
instruments in the hands of foes. [343] I have been insulted by thee and
pulled down from my place. How wilt thou trust me again? How shall I (on
my part) continue to dwell with thee? Thinking me to be competent thou
tookest me, and having examined me thou hadst placed me in office.
Violating the compact then made (between us) thou hast insulted me. If
one speaks of a certain person before others as possessed of righteous
behaviour, one should not, if desirous of maintaining one's consistency.
afterwards describe the same person as wicked. I who have thus been
disregarded by thee cannot any longer enjoy thy confidence. On my part,
when I shall see thee withdraw thy confidence from me, I shalt be filled
with alarm and anxiety. Thyself suspicious and myself in alarm, our
enemies will be on the look-out for opportunities for injuring us. Thy
subjects will, as a consequence, become anxious and discontented. Such a
state of things has many faults. The wise do not regard that situation
happy in which there is honour first and dishonour afterwards. It is
difficult to reunite the two that have been separated, as, indeed, it is
difficult to separate the two that are united. If persons reunited after
separation approach one another again, their behaviour cannot be
affectionate. No servant is to be seen who is moved (in what he does) by
only the desire of benefiting his master. Service proceeds from the
motive of doing good to the master as also one's own self. All acts are
undertaken from selfish motives. Unselfish acts or motives are very rare.
Those kings whose hearts are restless and unquiet cannot acquire a true
knowledge of men. Only one in a hundred can be found who is either able
or fearless. The prosperity of men, as also their fall, comes of itself.
Prosperity and adversity, and greatness, all proceed from weakness of
understanding." [344]

"Bhishma continued, 'Having said these conciliatory words fraught with
virtue, pleasure, and profit, and having gratified the king, the jackal
retired to the forest. Without listening to the entreaties of the king of
beasts, the intelligent jackal cast off his body by sitting in praya and
proceeded to heaven (as the reward of his good deeds on earth).'"



SECTION CXII

"Yudhishthira said, 'What acts should be done by a king, and what are
those acts by doing which a king may become happy? Tell me this in
detail, O thou that art the foremost of all persons acquainted with
duties.'

"Bhishma said, 'I shall tell thee what thou wishest to know. Listen to
the settled truth about what should be done in this world by a king and
what those acts are by doing which a king may become happy. A king should
not behave after the manner disclosed in the high history of a camel of
which we have heard. Listen to that history then, O Yudhishthira! There
was, in the Krita age, a huge camel who had recollection of all the acts
of his former life. Observing the most rigid vows, that camel practised
very severe austerities in the forest. Towards the conclusion of his
penances, the puissant Brahman became gratified with him. The Grandsire,
therefore, desired to grant him boons.'

"The camel said, 'Let my neck, O holy one, become long through thy grace,
so that, O puissant lord, I may be able to seize any food that may lie
even at the end of even a hundred Yojanas.' The high-souled giver of
boons said, 'Let it be so.' The camel then, having obtained the boon,
returned to his own forest. The foolish animal, from the day of obtaining
the boon, became idle. Indeed, the wretch, stupefied by fate, did not
from that day go out for grazing. One day, while extending his long neck
of a hundred Yojanas, the animal was engaged in picking his food without
any labour, a great storm arose. The camel, placing his head and a
portion of the neck within the cave of a mountain, resolved to wait till
the storm would be over. Meanwhile it began to pour in torrents, deluging
the whole earth. A jackal, with his wife, drenched by the rain and
shivering with cold, dragged himself with difficulty towards that very
cave and entered it quickly for shelter. Living as he did upon meat, and
exceedingly hungry and tired as he was, O bull of Bharata's race, the
jackal, seeing the camel's neck, began to eat as much of it as he could.
The camel, when he perceived that his neck was being eaten, strove in
sorrow to shorten it. But as he moved it up and down, the jackal and his
wife, without losing their hold of it, continued to eat it away. Within a
short time the camel was deprived of life. The jackal then, having (thus)
slain and eaten the camel, came out of the cave after the storm and
shower had ceased. Thus did that foolish camel meet with his death.
Behold, what a great evil followed in the train of idleness. As regards
thyself, avoiding idleness and restraining thy senses, do everything in
the world with proper means. Manu himself has said that victory depends
upon intelligence. All acts that are accomplished with the aid of
intelligence are regarded as the foremost, those achieved with the aid of
arms are middling, those achieved with the aid of feet are inferior,
while those done by carrying loads are the lowest. If the king is clever
in the transaction of business and restrains his senses, his kingdom
endures. Manu himself has said that it is with the aid of the
intelligence that an ambitious person succeeds in achieving victories. In
this world, O Yudhishthira, they who listen to wise counsels that are not
generally known, that are, O sinless one, possessed of allies, and that
act after proper scrutiny, succeed in achieving all their objects. A
person possessed of such aids succeeds in ruling the entire earth. O thou
that art possessed of prowess like that of Indra himself, this has been
said by wise men of ancient times conversant with the ordinances laid
down in the scriptures. I, also, with sight directed to the scriptures,
have said the same to thee. Exercising thy intelligence, do thou act in
this world, O king!'"



SECTION CXIII

"Yudhishthira said, 'Tell me O bull of Bharata's race, how a king,
without the usual aids, having obtained a kingdom that is so precious a
possession, behave himself towards a powerful foe.'

"Bhishma said, In this connection is cited the old story of the discourse
between the Ocean and the Rivers. In days of old, eternal Ocean, that
lord of Rivers, that refuge of the foes of the celestials, asked all the
Rivers for resolving this doubt that had arisen in his mind.'

"The Ocean said, 'Ye Rivers, I see that all of you, with your full
currents, bring away trees of large trunks, tearing them off with their
roots and branches. Ye do not, however, ever bring to me a cane. The
canes that grow on your banks are of mean stems and destitute of
strength. Do you refuse to wash them down through contempt, or are they
of any use to you? I desire, therefore, to hear what the motive is that
inspires all of you. Indeed, why is it that canes are not washed down by
any of you, uprooted from the banks where they grow?' Thus addressed, the
River Ganga, replied unto Ocean, that lord of all Rivers, in these words
of grave import, fraught with reason, and, therefore, acceptable to all.'

"Ganga said, 'Trees stand in one and the same place and are unyielding in
respect of the spot where they stand. In consequence of this disposition
of theirs to resist our currents, they are obliged to leave the place of
their growth. Canes, however, act differently. The cane, beholding the
advancing current, bends to it. The others do not act in that way. After
the current has passed away, the cane resumes its former posture. The
cane knows the virtues of Time and opportunity. It is docile and
obedient. It is yielding, without being stiff. For these reasons, it
stands where it grows, without having to come with us. Those plants,
trees, and creepers that bend and rise before the force of wind and
water, have never to suffer discomfiture (by being taken up by the
roots).'

"Bhishma continued, 'That person who does not yield to the power of a foe
that has advanced in might and that is competent to imprison or kill,
soon meets with destruction. [345] That man of wisdom who acts after
ascertaining fully the strength and weakness, the might and energy, of
himself and his foe, has never to suffer discomfiture. An intelligent
man, therefore, when he sees his enemy to be more powerful than himself,
should adopt the behaviour of the cane. That is an indication of wisdom.'"



SECTION CXIV

"Yudhishthira said, 'How, O Bharata, should a learned man adorned with
modesty behave, O chastiser of foes, when assailed with harsh speeches in
the midst of assemblies by an ignorant person swelling with conceit?' [346]

"Bhishma said, 'Listen, O lord of earth, how the subject has been treated
of (in the scriptures), how a person of good soul should endure in this
world the abusive speeches of persons of little intelligence. If a
person, when abused by another, do not yield to wrath, he is then sure to
take away (the merit of) all the good deeds that have been done by the
abuser. The endurer, in such a case, communicates the demerit of all his
own bad acts to the person who under the influence of wrath indulges in
abuse. An intelligent man should disregard an abusive language who
resembles, after all, only a Tittibha uttering dissonant cries. [347] One
who yields to hate is said to live in vain. A fool may often be heard to
say, 'Such a respectable man was addressed by me in such words amid such
an assembly of men,' and to even boast of that wicked act. He would add,
'Abused by me, the man remained silent as if dead with shame. Even thus
does a shameless man boast of an act about which no one should boast.
Such a wretch among men should carefully be disregarded. The man of
wisdom should endure everything that such a person of little intelligence
may say. What can a vulgar fellow do by either his praise or his blame?
He is even like a crow that caws uselessly in the woods. If those who
accuse others by only their words could establish those accusations by
such means, then, perhaps, their words would have been regarded to be of
some value. As a fact, however, these words are as effective as those
uttered by fools invoking death upon them with whom they quarrel. [348]
That man simply proclaims his bastardy who indulges in such conduct and
words. Indeed, he is even like a peacock that dances while showing such a
part of his body as should be ever concealed from the view. [349] A person
of pure conduct should never even speak with that wight of sinful conduct
who does not scruple to utter anything or do anything. That man who speak
of one's merits when one's eye is upon him and who speaks ill of one when
one's eye is withdrawn from him, is really like a dog. Such a person
loses all his regions in heaven and the fruits of any knowledge and
virtue that he may have. [350] The man who speaks ill of one when one's
eye is not upon him, loses without delay the fruits of all his libations
on fire and of the gifts he may make unto even a hundred persons. A man
of wisdom, therefore, should unhesitatingly avoid a person of such sinful
heart who deserves to be avoided by all honest men, as he would avoid the
flesh of the dog. That wicked-souled wretch who proclaims the faults of a
high-souled person, really publishes (by that act) his own evil nature
even as a snake displays his hood (when interfered with by others). The
man of sense who seeks to counteract such a back-biter ever engaged in an
occupation congenial to himself, finds himself in the painful condition
of a stupid ass sunk in a heap of ashes. A man who is ever engaged in
speaking ill of others should be avoided like a furious wolf, or an
infuriated elephant roaring in madness, or a fierce dog. Fie on that
sinful wretch who has betaken himself to the path of the foolish and has
fallen away from all wholesome restraints and modesty, who is always
engaged in doing what is injurious to others, and who is regardless of
his own prosperity. If an honest man wishes to exchange words with such
wretches when they seek to humiliate him, he should be counselled in
these words: Do not suffer thyself to be afflicted. A wordy encounter
between a high and a low person is always disapproved by persons of
tranquil intelligence. A slanderous wretch, when enraged, may strike
another with his palms, or throw dust or chaff at another, or frighten
another by showing or grinding his teeth. All this is well known. That
man who endures the reproaches and slanders of wicked-souled wights
uttered in assemblies, or who reads frequently these instructions, never
suffers any pain occasioned by speech.'



SECTION CXV

"Yudhishthira said, 'O grandsire, O thou that art possessed of great
wisdom, I have one great doubt that perplexes me. Thou shouldst, O king,
resolve it. Thou art an advancer of our family. Thou hast discoursed to
us upon the slanderous speeches uttered by wicked-souled wretches of bad
conduct. I desire, however, to question thee further. That which is
beneficial to a kingdom, that which is productive of the happiness of the
royal line, that which is productive of good and advancement in the
future and the present, that which is good in respect of food and drink
and as regards also the body, are topics upon which I wish thee to
discourse. How should a king who has been placed on the throne and who
continues to occupy it, surrounded by friends, ministers, and servants
gratify his people. That king who, led away by his affections and
predilections, becomes devoted to evil associates, and who pays court to
wicked men in consequence of his being enthralled by his senses, finds
all servants of good birth and blood disaffected towards him. Such a king
never succeeds in obtaining those objects the accomplishment of which
depends upon one's having a number of good servants about him. It
behoveth thee that art equal to Vrihaspati himself in intelligence to
discourse to me upon these duties of kings which are difficult to be
ascertained and thereby remove my doubts. Thou, O tiger among men, art
ever engaged in accomplishing the good of our race. For this reason thou
always discoursest to us on the duties of king-craft. Kshatri (Vidura)
also, possessed of great wisdom, always gives us valuable instruction.
Hearing instructions from thee that are productive of good to our race
and kingdom, I shall be able to pass my days in happiness like a person
gratified with having quaffed the deathless Amrita. What classes of
servants are to be regarded as inferior and what is possessed of every
accomplishment? Aided by what class of servants or by servants of what
kind of birth, is it advisable to discharge the duties of ruling? If the
king choose to act alone and without servants, he can never succeed in
protecting his people. All persons, however, of high birth covet the
acquisition of sovereignty.'

"Bhishma said, 'The king, O Bharata, cannot alone rule his kingdom.
Without servants to aid him, he cannot succeed in accomplishing any
object. Even if he succeeds in gaining any object, he cannot (if alone),
retain it. That king whose servants are all possessed of knowledge and
wisdom, who are all devoted to the good of their master, and who are of
high birth and tranquil disposition, succeeds in enjoying the happiness
connected with sovereignty. That king whose ministers are all well born,
incapable of being weaned away from him (by means of bribes and other
influences), who always live with him, who are engaged in giving advice
to their master, who are possessed of wisdom and goodness, who have a
knowledge of the relations of things, who can provide for future events
and contingencies, who have a good knowledge of the virtues of time, and
who never grieve for what is past, succeeds in enjoying the happiness
that attaches to sovereignty. That king whose servants share with him his
griefs and joys, who always do what is agreeable to him, who always
direct their attention to the accomplishment of their master's objects,
and all of whom are faithful, succeeds in enjoying the happiness that
attaches to sovereignty. The king whose subjects are always cheerful, and
high minded, and who always tread in the path of the righteousness,
succeeds in enjoying the happiness attached to sovereignty. He is the
best of kings all the sources of whose income are managed and supervised
by contented and trustworthy men well acquainted with the means of
increasing the finances. That king succeeds in obtaining affluence and
great merit whose repositories and barns are supervised by incorruptible,
trust-worthy, devoted, and uncovetous servants always bent upon
gathering. That king in whose city justice is administered properly with
the result of such administration leading to the well known results of
fining the plaintiff or the defendant if his case is untrue, and in which
criminal laws are administered even after the manner of Sankha and
Likhita, succeeds in earning the merit that attaches to sovereignty. That
king who attaches his subjects to himself by kindness, who is conversant
with the duties of kings, and who attends to the aggregate of six.
succeeds in earning the merit that attaches to sovereignty.'"



SECTION CXVI

"Bhishma said, 'In this connection is cited the following history of
olden times. That history is regarded as a high precedent amongst good
and wise men. That history has connection with the present topic. I heard
it in the hermitage of Rama, the son of Jamadagni, recited by many
foremost of Rishis. In a certain large forest uninhabited by human
beings, there lived an ascetic upon fruit and roots observing rigid vows,
and with his senses under control. Observant also of stringent
regulations and self-restraint, of tranquil and pure soul, always
attentive to Vedic recitations, and of heart cleansed by fasts, he
adopted a life of goodness towards all creatures. Possessed of great
intelligence, as he sat on his seat, the goodness of his behaviour having
been known to all the creatures that lived in that forest, they used to
approach him with affection. Fierce lions and tigers, infuriated
elephants of huge size, leopards, rhinoceroses, bears, and other animals
of fierce aspect, subsisting upon blood, used to come to the Rishi and
address him the usual questions of polite enquiry. Indeed, all of them
behaved towards him like disciples and slaves and always did unto him
what was agreeable. Coming to him they addressed the usual enquiries, and
then went away to their respective quarters. One domestic animal,
however, lived there permanently, never leaving the Muni at any time. He
was devoted to the sage and exceedingly attached to him. Weak and
emaciated with fasts, he subsisted upon fruit and roots and water, and
was tranquil and Of inoffensive aspect. Lying at the feet of that
high-souled Rishi as the latter sat, the dog, with a heart like that of a
human being, became exceedingly attached to him in consequence of the
affection with which he was treated. One day a leopard of great strength
came there, subsisting upon blood. Of a cruel disposition and always
filled with delight at the prospect of prey, the fierce animal looked
like a second Yama. Licking the corners of his mouth With the tongue, and
lashing his tail furiously, the leopard came there, hungry and thirsty,
with wide open jaws, desirous of seizing the dog as his prey. Beholding
that fierce beast coming, O king, the dog, in fear of his life, addressed
the Muni in these words. Listen unto them, O monarch! 'O holy one, this
leopard is a foe of the dogs. It wishes to slay me. O great sage, do thou
act in such a way that all my fears from this animal may be dispelled
through thy grace. O thou of mighty arms, without doubt thou art
possessed of omniscience.' Acquainted with the thoughts of all creatures,
the sage felt that the dog had ample cause for fear. Possessed of the six
attributes and capable of reading the voices of all animals, the sage
said the following words.'

"The sage said, 'Thou shalt have no fear of death from leopards any
longer. Let thy natural form disappear and be thou a leopard, O son!' At
these words, the dog was transformed into a leopard with skin bright as
gold. With stripes on his body and with large teeth, thenceforth he began
to live in that forest fearlessly. Meanwhile, the leopard, seeing before
him an animal of his own species, immediately forsook all feelings of
animosity towards it. Some time after, there came into the hermitage a
fierce and hungry tiger with open mouth. Licking the corners of his mouth
with the tongue, and eagerly desirous of drinking blood, that tiger began
to approach towards the animal that had been transformed into a leopard.
Beholding the hungry tiger of terrible teeth approach that forest, the
(transformed) leopard sought the Rishi's protection for saving his life.
The sage, who showed great affection for the leopard in consequence of
the latter's living in the same place with him, forthwith transformed his
leopard into a tiger powerful for all foes. The tiger seeing a beast of
his own species did him no injury, O king. The dog, having in course of
time been transformed into a powerful tiger subsisting upon flesh and
blood, abstained from his former food which had consisted of fruit and
roots. Indeed, from that time, O monarch, the transformed tiger lived,
subsisting upon the other animals of the forest, like a true king of
beasts.'



SECTION CXVII

"Bhishma said, 'The dog transformed into a tiger, gratified with the
flesh of slain beasts, slept at his ease. One day as he lay on the yard
of the hermitage, an infuriated elephant came there, looking like a risen
cloud. Of huge stature, with rent cheeks, having signs of the lotus on
his body, and with broad frontal globes, the animal had long tusks and a
voice deep as that of the clouds. Beholding that infuriated elephant,
proud of his strength, approaching towards him, the tiger agitated with
fear, sought the protection of the Rishi. That best of sages thereupon
transformed the tiger into an elephant. The real elephant, seeing an
individual of his own species, huge as mass of clouds, became terrified.
The Rishi's elephant then, freckled with the dust of lotus filaments,
dived delightfully into lakes overgrown with lotuses and wandered by
their banks indented with rabbit holes. A considerable time elapsed in
this way. One day as the elephant was cheerfully striding along the
vicinity of the hermitage, there came before him unto that spot a maned
lion born in a mountain cave and accustomed to slay elephants. Beholding
the lion coming, the Rishi's elephant, from fear of life, began to
tremble and sought the protection of the sage. The sage thereupon
transformed that prince of elephants into a lion. As the wild lion was an
animal of same species with himself, the Rishi's lion no longer feared
him. On the other hand, the wild lion seeing a stronger beast of his own
species before him, became terrified. The Rishi's lion began to dwell in
that hermitage within the forest. Through fear of that animal, the other
animals no longer ventured to approach the hermitage. Indeed, they all
seemed to be inspired with fear about the safety of their lives. Some
time after one day, a slayer of all animals, possessed of great strength
inspiring all creatures with fright, having eight legs and eyes on the
forehead, viz., a Sarabha, came to that spot. Indeed he came to that very
hermitage for the object of slaying the Rishi's lion. Seeing this, the
sage transformed his lion into a Sarabha of great strength. The wild
Sarabha, beholding the Rishi's Sarabha before him to be fiercer and more
powerful, quickly fled away, from that forest. Having been thus
transformed into a Sarabha by the sage, the animal lived happily by the
side of his transformer. All the animals then that dwelt in the vicinity
became inspired with the fear of that Sarabha. Their fear and the desire
of saving their lives led them all to fly away from that forest. Filled
with delight, the Sarabha continued every day to slay animals for his
food. Transformed into a carnivorous beast, he no longer affected fruit
and roots upon which he had formerly lived. One day that ungrateful beast
who had first been a dog but who was now transformed into a Sarabha,
eagerly thirsting for blood, wished to slay the sage. The latter, by
ascetic power, saw it all by his spiritual knowledge. Possessed of great
wisdom, the sage, having ascertained the intentions of the beast,
addressed him in these words.'

"The sage said, 'O dog, thou wert first transformed into a leopard. From
a leopard thou wert then made a tiger. From a tiger thou wert next
transformed into an elephant with the temporal juice trickling down thy
cheeks. Thy next transformation was into a lion. From a mighty lion thou
wert then transformed into a Sarabha. Filled with affection for thee, it
was I that transformed thee into these diverse shapes. Thou didst not,
and dost not, belong by birth, to any of those species. Since, however, O
sinful wretch, thou desirest to stay me who have done thee no injury,
thou shalt return to thy own species and be a dog again.' After this,
that mean and foolish animal of wicked soul, transformed into a Sarabha
once more assumed, in consequence of the Rishi's curse, his own proper
form of a dog.'"



SECTION CXVIII

"Bhishma said, 'Having once more assumed his proper form, the dog became
very cheerless. The Rishi, reproving him, drove the sinful creature from
his hermitage. An intelligent king should, guided by this precedent,
appoint servants, each fit for the office assigned to him, and exercise
proper supervision over them, having first ascertained their
qualifications in respect of truthfulness and purity, sincerity, general
disposition, knowledge of the scripture, conduct, birth, self-restraint,
compassion, strength, energy, dignity, and forgiveness. A king should
never take a minister without first having examined him. If a king
gathers round him persons of low birth, he can never be happy. A person
of high birth, even if persecuted without any fault by his royal master,
never sets his heart, in consequence of the respectability of his blood,
upon injuring his master. An individual, however, that is mean and of low
birth, having obtained even great affluence from his connection with some
honest man, becomes an enemy of the latter if only he is reproached in
words. [351] A minister should be possessed of high birth and strength; he
should be forgiving and self-restrained, and have all his sense under
control; he should be free from the vice of rapacity, contented with his
just acquisitions, delighted with the prosperity of his master and
friends, conversant with the requirements of place and time, ever
employed in attaching men to himself or his master by doing good offices
to them, always attentive to his duties, desiring the good of his master,
always heedful, faithful in the discharge of his own duties., a thorough
master of the art of war and peace, conversant with the king's
requirements in respect of the great aggregate of three, beloved by both
the citizens and the inhabitants of the provinces, acquainted with all
kinds of battle-array for piercing and breaking the enemy's ranks,
competent to inspire the forces of his master with cheerfulness and joy,
capable of reading signs and gestures, acquainted with all requirements
in respect of march, skilled in the art of training elephants, free from
pride, confident of his own powers, clever in the transaction of
business, always doing what is right, of righteous conduct, surrounded by
righteous friends, of sweet speech, possessed of agreeable features,
capable of leading men, well-versed in policy, possessed of
accomplishments, energetic in action, active, possessed of ingenuity, of
a sweet temper, modest in address, patient, brave, rich, and capable of
adapting his measures to the requirement of place and time. That king who
succeeds in obtaining such a minister can never be humiliated or
overpowered by any one. Indeed, his kingdom gradually spreads over the
earth like the light of the moon. A king, again, who is conversant with
the scriptures, who regards righteousness to be superior to everything,
who is always engaged in protecting his subjects, and who is possessed of
the following virtues, obtains the love of all. He should be patient,
forgiving, pure in conduct, severe when the occasion requires it
acquainted with the efficacy of exertion, respectful in his behaviour
towards all his seniors, possessed of a knowledge of the scriptures,
ready to listen to the instructions and counsels of those that are
competent to instruct and give counsel, capable of judging correctly amid
different or opposite courses of action suggested to him, intelligent, of
a retentive memory, ready to do what is just, self-restrained, always
sweet-speeched, forgiving even unto enemies, practising charity
personally, possessed of faith, of agreeable features, ready to extend
the hand of succour to persons plunged in distress, possessed of
ministers that always seek his good, free from the fault of egoism, never
without a wife, [352] and undisposed to do anything with haste. He should
always reward his ministers when they achieve anything signal. He should
love those that are devoted to him. Avoiding idleness, he should always
attract men to himself by doing good to them. His face should always be
cheerful. He should always be attentive to the wants of his servants and
never give way to wrath. He should, besides, be magnanimous. Without
lying aside the lord of chastisement, he should wield it with propriety.
He should make all men about him act righteously. Having spies for his
eyes, he should always supervise the concerns of his subjects, and should
be conversant in all matters connected with virtue and wealth. A king
that is possessed of these hundred qualifications earns the love of all.
Every ruler should strive to be such. The king should also, O monarch,
search for good warriors (to enlist in his army) that should all be
possessed of the necessary qualifications, for aiding him in protecting
his kingdom. A king that desires his own advancement should never
disregard his army. That king whose soldiers are brave in battle,
grateful, and versed in the scriptures, whose army consists of
foot-soldiers conversant with the treatises on religion and duty, whose
elephant-warriors are fearless, whose car-warriors are skilled in their
own mode of fighting and well-versed in shooting arrows and in wielding
other weapons, succeeds in subjugating the whole earth. That king who is
always employed in attaching all men to himself, who is ready for
exertion, who is rich in friends and allies, becomes the foremost of
rulers. A king who has succeeded in attaching all men unto himself, may,
O Bharata, with the aid of even a thousand horsemen of courage, succeed
in conquering the whole earth.'"



SECTION CXIX

"Bhishma said, 'That king who, guided by the lesson to be drawn from the
story of the dog, appoints his servants to offices for which each is fit,
succeeds in enjoying the happiness that is attached to sovereignty. A dog
should not, with honours, be placed in a position above that for which he
is fit. If a dog be placed above the situation which is fit for him, he
becomes intoxicated with pride. Ministers should be appointed to offices
for which they are fit and should possess such qualifications as are
needed for their respective occupations. Appointments on unfit persons
are not at all approved. That king who confers on his servants offices
for which each is fit, succeeds, in consequence of such merit, to enjoy
the happiness attaching to sovereignty. A Sarabha should occupy the
position of a Sarabha; a lion should swell with the might of a lion; a
tiger should be placed in the position of a tiger; and a leopard should
be placed as a leopard. Servants should, according to the ordinance, be
appointed to offices for which each is fit. If thou wishest to achieve
success, thou shouldst never appoint servants in situations higher than
what they deserve. That foolish king who, transgressing precedent,
appoints servants to offices for which they are not fit, fails to gratify
his people. A king that desires to possess accomplished servants should
never appoint persons that are destitute of intelligence, that are
low-minded, that are without wisdom, that are not masters of their
senses, and that are not of high birth. Men that are honest, possessed of
high birth, brave, learned, destitute of malice and envy, high-minded,
pure in behaviour, and clever in the transaction of business, deserve to
be appointed as ministers. Persons that are possessed of humility, ready
in the performance of their duties, tranquil in disposition, pure in
mind, adorned with diverse other gifts of nature and are never the
objects of calumny in respect of the offices they hold should be the
intimate associates of the king. A lion should always make a companion of
a lion. If one that is not a lion becomes the companion of a lion, one
earns all the advantages that belong to a lion. That lion, however who,
while engaged in discharging the duties of a lion, has a pack of dogs
only for his associates, never succeeds in consequence of such
companionship, in accomplishing those duties. Even thus, O ruler of men,
may a king succeed in subjugating the whole earth if he has for his
ministers men possessed of courage, wisdom, great learning, and high
birth. O foremost of royal masters, kings should never entertain a
servant that is destitute of learning and sincerity and wisdom and great
wealth. These men that are devoted to the services of their master are
never slopped by any impediments. Kings should always speak in soothing
terms unto those servants that are always engaged in doing good to their
masters. Kings should always, with great care, look after their
treasuries. Indeed, kings have their roots in their treasuries. A king
should always seek to swell his treasury. Let thy barns, O king, be
fitted with corn. And let their keep be entrusted to honest servants. Do
thou seek to increase thy wealth and corn. Let thy servants, skilled in
battle, be always attentive to their duties. It is desirable that they
should be skilful in the management of steeds. O delighter of the Kurus,
attend to the wants of thy kinsmen and friends. Be thou surrounded with
friends and relatives. Seek thou the good of thy city. By citing the
precedent of the dog I have instructed thee about the duties thou
shouldst adopt towards thy subjects. What further dost thou wish to
hear?'"



SECTION CXX

"Yudhishthira said, 'Thou hast, O Bharata, discoursed upon the many
duties of king-craft that were observed and laid down in days of old by
persons of ancient times conversant with kingly duties. Thou hast,
indeed, spoken in detail of those duties as approved by the wise. Do
thou, however, O bull of Bharata's race, speak of them in such a way that
one may succeed in retaining them in memory." [353]

"Bhishma said, 'The protection of all creatures is regarded as the
highest duty of the Kshatriya. Listen now to me, O king, as to how the
duty of protection is to be exercised. A king conversant with his duties
should assume many forms even as the peacock puts forth plumes of diverse
hues. Keenness, crookedness, truth, and sincerity, are the qualities that
should be present in him. With thorough impartiality, he should practise
the qualities of goodness if he is to earn felicity. He must assume that
particular hue or form which is beneficial in view of the particular
object which he seeks to accomplish. [354] A king who can assume diverse
forms succeeds in accomplishing even the most subtle objects. Dumb like
the peacock in autumn, he should conceal his counsel. He should speak
little, and the little he speaks should be sweet. He should be of good
features and well versed in the scriptures. He should always be heedful
in respect of those gates through which dangers may come and overtake
him, like men taking care of breaks in embankments through which the
waters of large tanks may rush and flood their fields and houses. He
should seek the refuge of Brahmanas crowned with ascetic success even as
men seek the refuge or loudly rivers generated by the rain-water
collected within mountain lakes. That king who desires to amass wealth
should act like religious hypocrites in the matter of keeping a coronal
lock. [355] The king should always have the rod of chastisement uplifted
in his hands. He should always act heedfully (in the matter of levying
his taxes) after examining the incomes and expenses of his subjects like
men repairing to a full-grown palmyra for drawing its juice. [356] He
should act equitably towards his own subjects; cause the crops of his
enemies to be crushed by the tread of his cavalry, march against foes
when his own wings have become strong; and observe all the sources of his
own weakness. He should proclaim the faults of his foes; crush those that
are their partisans; and collect wealth from outside like a person
plucking flowers from the woods. He should destroy those foremost of
monarchs that swell with might and stand with uplifted heads like
mountains, by seeking the shelter of unknown shades [357] and by
ambuscades and sudden attacks. Like the peacock in the season of rains,
he should enter his nightly quarters alone and unseen. Indeed, he should
enjoy, after the manner of the peacock, within his inner apartments, the
companionship of his wives. He should not put off his mail. He should
himself protect his own self, and avoid the nets spread out for him by
the spies and secret agents of his foes. He should also win over the
affections of the spies of his enemies, but extirpate them when
opportunity occurs. Like the peacocks the king should kill his powerful
and angry foes of crooked policy, and destroy their force and drive them
away from home. The king should also like the peacock do what is good to
him, and glean wisdom from everywhere as they collect insects even from
the forest. A wise and peacock-like king should thus rule his kingdom and
adopt a policy which is beneficial to him. By exercising his own
intelligence, he should settle what he is to do. By consulting with
others he should either abandon or confirm such resolution. Aided by that
intelligence which is sharpened by the scriptures, one can settle his
courses of action. In this consists the usefulness of the scriptures. By
practising the arts of conciliation, he should inspire confidence in the
hearts of his enemies. He should display his own strength. By judging of
different courses of action in his own mind he should, by exercising his
own intelligence, arrive at conclusions. The king should be well-versed
in the arts of conciliatory policy, he should be possessed of wisdom; and
should be able to do what should be done and avoid what should not. A
person of wisdom and deep intelligence does not stand in need of counsels
or instruction. A wise man who is possessed of intelligence like
Vrihaspati, if he incurs obloquy, goon regains his disposition like
heated iron dipped in water. A king should accomplish all objects, of his
own or of others, according to the means laid down in the scriptures. A
king conversant with the ways of acquiring wealth should always employ in
his acts such men as are mild indisposition, possessed of wisdom and
courage and great strength. Beholding his servants employed in acts for
which each is fit, the king should act in conformity with all of them
like the strings of a musical instrument, stretched to proper tension,
according with their intended notes. The king should do good to all
persons without transgressing the dictates of righteousness. That king
stands immovable as a hill whom everybody regards--'He is mine.' Having
set himself to the task of adjudicating between litigants, the king,
without making any difference between persons that are liked and those
that are disliked by him, should uphold justice. The king should appoint
in all his offices such men as are conversant with the characteristics of
particular families, of the masses of the people, and of different
countries; as are mild in speech; as are of middle age; as have no
faults; as are devoted to good act; as are never heedless; as are free
from rapacity; as are possessed of learning and self-restraint; as are
firm in virtue and always prepared to uphold the interests of both virtue
and profit. In this way, having ascertained the course of actions and
their final objects the king should accomplish them heedfully; and
instructed in all matters by his spies, he may live in cheerfulness. The
king who never gives way to wrath and joy without sufficient cause, who
supervises all his acts himself, and who looks after his income and
expenditure with his own eyes, succeeds in obtaining great wealth from
the earth. That king is said to be conversant with the duties of
king-craft who rewards his officers and subjects publicly (for any good
they do), who chastises those that deserve chastisement, who protects his
own self, and who protects his kingdom from every evil. Like the Sun
shedding his rays upon everything below, the king should always look
after his kingdom himself, and aided by his intelligence he should
supervise all his spies and officers. The king should take wealth from
his subjects at the proper time. He should never proclaim what he does.
Like an intelligent man milking his cow every day, the king should milk
his kingdom every day. As the bee collects honey from flowers gradually,
the king should draw wealth gradually from his kingdom for storing it.
Having kept apart a sufficient portion, that which remains should be
spent upon acquisition of religious merit and the gratification of the
desire for pleasure. That king who is acquainted with duties and who is
possessed of intelligence would never waste what has been stored. The
king should never disregard any wealth for its littleness; he should
never disregard foes for their powerlessness; he should, by exercising
his own intelligence, examine his own self; he should never repose
confidence upon persons destitute of intelligence. Steadiness,
cleverness, self-restraint, intelligence, health, patience, bravery, and
attention to the requirements of time and place,--these eight qualities
lead to the increase of wealth, be it small or be it much. A little fire,
fed with clarified butter, may blaze forth into a conflagration. A single
seed may produce a thousand trees. A king, therefore, even when he hears
that his income and expenditure are great, should not disregard the
smaller items. A foe, whether he happens to be a child, a young man, or
an aged one, succeeds in staying a person who is heedless. An
insignificant foe, when he becomes powerful, may exterminate a king. A
king, therefore, who is conversant with the requirements of time is the
foremost of all rulers. A foe, strong or weak, guided by malice, may very
soon destroy the fame of a king, obstruct the acquisition of religious
merit by him; and deprive him of even his energy. Therefore, a king that
is of regulated mind should never be heedless when he has a foe. If a
king possessed of intelligence desire affluence and victory, he should,
after surveying his expenditure, income, savings, and administration,
make either peace or war. For this reason the king should seek the aid of
an intelligent minister. Blazing intelligence weakens even a mighty
person; by intelligence may power that is growing be protected; a growing
foe is weakened by the aid of intelligence; therefore, every act that is
undertaken conformably to the dictates of intelligence is deserving of
praise. A king possessed of patience and without any fault, may, if he
likes, obtain the fruition of all his wishes, with the aid of even a
small force. That king, however, who wishes to be surrounded by a train
of self-seeking flatterers, [358] never succeeds in winning even the
smallest benefit. For these reasons.. the king should act with mildness
in taking wealth from his subjects. If a king continually oppresses his
people, he meets with extinction like a flash of lightening that blazes
forth only for a second. Learning, penances, vast wealth, indeed,
everything, can be earned by exertion. Exertion, as it occurs in embodied
creatures, is governed by intelligence. Exertion, therefore, should be
regarded as the foremost of all things. The human body is the residence
of many intelligent creatures of great energy, of Sakra, of Vishnu, of
Saraswati, and of other beings. A man of knowledge, therefore, should
never disregard the body. [359] A covetous man should be subjugated by
constant gifts. He that is covetous is never satiated with appropriating
other people's wealth. Every one, however, becomes covetous in the matter
of enjoying happiness. If a person, therefore, becomes destitute of
wealth, he becomes destitute of virtue and pleasure (which are objects
attainable by wealth). A covetous man seeks to appropriate the wealth,
the enjoyments, the sons and daughters, and the affluence of others. In
covetous men every kind of fault may be seen. The king, therefore, should
never take a covetous man for his minister or officer. A king (in the
absence of proper agents) should despatch even a low person for
ascertaining the disposition and acts of foes. A ruler possessed of
wisdom should frustrate all the endeavours and objects of his enemies.
That trustful and high-born king who seeks instruction from learned and
virtuous Brahmanas and who is protected by his ministers, succeeds in
keeping all his tributary chiefs under proper control. O prince of men, I
have briefly discoursed to thee of all the duties laid down in the
scriptures. Attend to them, aided by thy intelligence. That king who, in
obedience to his preceptor, attends to these, succeeds in ruling the
whole earth. That king who disregards the happiness that is derivable
from policy and seeks for that which chance may bring, never succeeds in
enjoying the happiness that attaches to sovereignty or in winning regions
of bliss hereafter. [360] A king that is heedful, by properly attending to
the requirements of war and peace, succeeds in slaying even such foes as
are eminent for wealth, worshipped for intelligence and good conduct,
possessed of accomplishments, brave in battle, and ready for exertion.
The king should discover those means which are furnished by different
kinds of acts and measures. He should never depend upon destiny. One that
sees faults in faultless persons never succeeds in winning prosperity and
fame. When two friends engage in accomplishing one and the same act, a
wise man always applauds him among the two that takes upon himself the
heavier share of the work. Do thou practise these duties of kings that I
have told thee. Set thy heart upon the duty of protecting men. Thou mayst
then easily obtain the reward of virtue. All the regions of felicity
hereafter are dependent upon merit!'" [361]



SECTION CXXI

"Yudhishthira said, 'O grandsire, thou hast now finished thy discourse
upon the duties of kings. From what thou hast said it seems that
Chastisement occupies a high position and is the lord of everything for
everything depends upon Chastisement. It seems, O puissant one, that
Chastisement, which is possessed of great energy and which is present
everywhere, is the foremost of all beings among either gods and Rishis
and high-souled Pitris and Yakshas and Rakshasas and Pisachas and
Sadhyas, or living beings in this world including beasts and birds. Thou
hast said that the entire universe, mobile and immobile, including gods,
Asuras, and men, may be seen to depend upon Chastisement. I now desire, O
bull of Bharata's race, to know truly who Chastisement is. Of what kind
is he? What is his form? What is his disposition? Of what is he made?
Whence is his origin? What are his features? What is his splendour? How
does he remain wakeful among living creatures so heedfully? Who is he
that remains eternally wakeful, protecting this universe? Who is he that
is known to be the foremost of all things? Who, indeed, is that high
personage called Chastisement? What is that upon which Chastisement
depends? And what is his course?'

"Bhishma said, 'Listen, O descendent of Kuru, who Chastisement is and why
he is called also Vyavahara! That upon whom all things depend is called
Chastisement. Chastisement is that by which righteousness is kept up. He
is sometimes called Vyavahara. In order that the righteousness of a king
that is heedfully awake may not suffer extinction (Chastisement has come
to be called by that name). It is for this reason that the name Vyavahara
becomes applicable to it. [362] In olden days Manu, O king, declared first
of all this truth, viz.,--'He who protects all creatures, the loved and
the odious equally, by impartially wielding the lord of Chastisement, is
said to be the embodiment of righteousness.'--These words that I have
said were, O king first, uttered in days of old by Manu. They represent
the high words of Brahman. And because these words were spoken first,
therefore, they are known as the first words. And since it is by
Chastisement that the misappropriation of other people's possessions is
stopped, therefore Chastisement has come to be called by the name of
Vyavahara. The aggregate of three always rests on well applied
Chastisement. Chastisement is a great god. In form he looks like a
blazing fire. His complexion is dark like that of the petals of the blue
lotus. He is equipt with four teeth, has four arms and eight legs and
many eyes. His cars are pointed like shafts and his hair stands upright.
He has matted locks and two tongues. His face has the hue of copper, and
he is clad in a lion's skin. [363] That irresistible deity assumes such a
fierce shape. Assuming again the form of the sword, the bow, the mace,
the dart, the trident, the mallet, the arrow, the thick and short club,
the battle-axe, the discus, the noose, the heavy bludgeon, the rapier,
the lance, and in fact of every kind of weapon that exists on earth.
Chastisement moves in the world. Indeed, Chastisement moves on earth,
piercing and cutting and afflicting and lopping off and dividing and
striking and slaying and rushing against its victims. These, O
Yudhishthira, are some of the names which Chastisement bears, viz.,
Sword, Sabre, Righteousness, Fury, the Irresistible, the Parent of
prosperity, Victory, Punisher, Checker, the Eternal, the Scriptures,
Brahmana, Mantra, Avenger, the Foremost of first Legislators, Judge, the
Undecaying, God, the individual whose course is irresistible, the
Ever-agoing, the First. born, the individual without affections, the Soul
of Rudra, the eldest Manu and the great Benefactor Chastisement is the
holy Vishnu. He is the puissant Narayana. And because he always assumes a
terrible form, therefore he is called Mahapurusha. His wife Morality is
also known by the names of Brahmana's Daughter, Lakshmi, Vriti,
Saraswati, and Mother of the universe. Chastisement thus has many forms.
Blessings and curse, pleasure and pain, righteousness and
unrighteousness, strength and weakness, fortune and misfortune, merit and
demerit, virtue and vice, desire and aversion, season and month, night
and day, and hour, heedfulness and heedlessness, joy and anger, peace and
self-restraint, destiny and exertion, salvation and condemnation, fear
and fearlessness, injury and abstention from injury, penances and
sacrifice and rigid abstinence, poison and healthy food, the beginning,
the middle, and the end, the result of all murderous acts, insolence,
insanity, arrogance, pride, patience, policy, impolicy, powerlessness and
power, respect, disrespect, decay and stability, humility, charity,
fitness of time and unfitness of time, falsehood, wisdom, truth, belief,
disbelief, impotence, trade, profit, loss, success, defeat, fierceness,
mildness, death, acquisition and non-acquisition, agreement and
disagreement, that which should be done and that which should not be
done, strength and weakness, malice and goodwill, righteousness and
unrighteousness, shame and shamelessness, modesty, prosperity and
adversity, energy, acts, learning, eloquence, keenness of
Understanding,--all these, O Yudhishthira, are forms of Chastisement in
this world. Hence, Chastisement is exceedingly multiform. If Chastisement
had not existed, all creatures would have ground one another. Through
fear of Chastisement. O Yudhisthira, living creatures do not slay one
another. The subjects, O king, always protected by Chastisement, enhance
the might of their ruler. It is for this that Chastisement is regarded as
the foremost refuge of all. Chastisement, O king, quickly sets the world
on the path of righteousness. Dependent upon truth, righteousness exists
in the Brahmanas. Endued with righteousness, foremost of Brahmanas became
attached to the Vedas. From the Vedas the sacrifices flow. Sacrifices
gratify the deities. The deities, being gratified, commend the denizens
of the earth to Indra. For benefiting the denizens of the earth, Indra
gives them food (in the form of rain without which crops and vegetation
would fail). The life of all creatures depends upon food. From food
creatures derive their support and growth. Chastisement (in the form of
the Kshatriya ruler) remains wakeful amongst them. For serving this
object, Chastisement assumes the form of a Kshatriya among men.
Protecting men, he remains awake, always heedful and never decaying.
Chastisement has again these other eight names, viz., God, Man, Life,
Power, Heart, the Lord of all creatures, the Soul of all things, and the
Living creature. God gave both affluence and the rod of chastisement to
the king who is possessed of strength (in the form of military forces)
and who is a combination of five ingredients. [364] Nobility of blood,
ministers of great wealth, knowledge, the different kinds of forces (such
as strength of body, energy of mind, etc.), with the eight objects
mentioned below, and the other force (viz., that which depends upon a
well-filled treasury), should be sought for the king, O Yudhishthira.
Those eight objects are elephants, horses, cars, foot soldiers, boats,
impressed labourers (for following the camp and doing other work),
increase of population, and cattle (such as sheep, etc.). Of the army
equipped in mail and with other accoutrements, car-warriors,
elephant-warriors, cavalry, Infantry, officers, and surgeons constitute
the limbs. Beggars, principal judges, astrologers, performers of
propitiatory and Atharvan rites, treasury, allies, grain, and all other
requisites, constitute the body, composed of seven attributes and eight
limbs, of a kingdom. Chastisement is another powerful limb of a kingdom.
Chastisement (in the form of an army) is the author of a kingdom. God
himself has, with great care, sent Chastisement for the use of the
Kshatriya. This eternal universe is impartial Chastisement's self. There
is nothing more worthy of respect by kings than Chastisement by which the
ways of Righteousness are pointed out. Brahman himself, for the
protection of the world and for establishing the duties of different
individuals, sent down (or created) Chastisement. There is another kind
of Vyavahara arising out of the dispute of litigants which also has
sprung from Brahman. Principally characterised by a belief in either of
the two parties, that Vyavahara is seen to be productive of good. There
is another kind of Vyavahara which has the Veda for its soul. It is also
said to have the Veda for its cause. There is, O tiger, among kings, a
(third) kind of Vyavahara which is connected with family customs but
which is consistent with the scriptures. [365] That Vyavahara which has,
as above, been said to be characterised by a belief in either of two
litigant parties, should be known by us as inhering in the king. It
should be also known by the name of Chastisement, as also by the name of
Evidence. Although Chastisement is seen to be regulated by Evidence, yet
it has been said to have its soul in Vyavahara. That which has been
called Vyavahara is really based upon Vedic precepts. That Vyavahara
which has been indicated to have the Vedas for its soul is Morality or
duty. It is also productive of good unto persons believing in duty and
morality, men of cleansed souls have spoken of that Vyavahara as they
have done of ordinary law. [366] The third kind of Vyavahara is also a
preceptor of men, and it has also its roots in the Veda, O Yudhishthira!
It upholds the three worlds. It has Truth for its soul and it is
productive of prosperity. That which is Chastisement has been seen by us
to be eternal Vyavahara. That which has been said to be Vyavahara is
verily the Veda. That which is the Veda is morality, duty. That which is
morality and duty is the path of Righteousness. This last it was which in
the beginning had been Grandsire Brahman, that Lord of all creatures.
Brahman is the Creator of the entire universe with the gods and Asura and
Rakshasas and human beings and snakes, and of every other thing. Hence
that Vyavahara which is characterised by a belief in either of two
litigant parties has also flowed from him. For this reason He has laid
down the following in respect of Vyavahara: Neither mother, nor father,
nor brother, nor wife, nor priest, is unpunishable with that king who
rules agreeably to his duty.



SECTION CXXII

"Bhishma said, 'In this connection is cited the old story that follows.
There was among the Angas a king of great splendour, called Vasuhoma.
That king was always engaged in acts of piety, and accompanied by his
spouse he always practiced the most rigid penances. He repaired to the
spot called Munjaprishtha held in high esteem by the Pitris and the
celestial Rishis. There, on that peak of Himavat, near the golden
mountains of Merit, (the great Brahmana here) Rama, sitting under the
shade of a well-known banian, had tied his matted locks together. [367]
From that time, O monarch, the spot, which is a favourite haunt of Rudra,
came to be called Munjaprishtha by Rishis of rigid vows. King Vasuhoma,
residing in that spot, acquired many pious attributes and, having gained
the esteem of the Brahmanas, came to be regarded as a celestial Rishi in
holiness. One day, that crusher of foes, that friend of Sakra, viz., king
Mandhatri of great soul, came to Vasuhoma on his mountain retreat.
Arrived there, Mandhatri, beholding king Vasuhoma of austere penances
stood before the latter in an attitude of humility. Vasuhoma offered unto
his guest water to wash his feet, and the Arghya consisting of the usual
articles, and enquired of him about the well-being or otherwise of his
kingdom consisting of seven limbs. After this, Vasuhoma addressed his
royal guest who faithfully followed the practices of the righteous men of
old, saying, 'What, O king, shall I do for thee?' Thus addressed, O
delighter of the Kurus, Mandhatri, that best of kings, highly gratified,
answered Vasuhoma of great wisdom seated at his ease, in the following
words.'

"Mandhatri said, 'Thou hast, O king, studied all the doctrines of
Vrihaspati. O best of men, the doctrines laid down by Usanas also are
known to thee. I desire to know what is the origin of Chastisement. What
was awake before Chastisement? What also is said to be its end? How came
Chastisement to depend upon the Kshatriya? Tell me all this. O thou of
great wisdom! I come to thee as a disciple ready to give thee the
tutorial fee.' [368]

"Vasuhoma said, 'Listen, O king, as to how Chastisement, that upholder of
the world, arose. The soul of righteousness, it is eternal, and was
created for maintaining the due government of all creatures. It hath been
heard by us that once upon a time, the Grandsire of all the worlds, viz.,
the divine Brahman desiring to perform a sacrifice, failed to find a
priest possessed of qualifications like himself. For this reason he
conceived in his brain and held the foetus there for many long years.
After a thousand years had passed away, the great god sneezed. In that
act, the foetus fell from his head. The divine being, O chastiser of
foes, that thus took birth from Brahman was called by the name of Kshupa.
Possessed of great powers, he became a lord of creatures. That Kshupa
became the priest, O king, in the sacrifice of the high-souled Grandsire.
Upon the commencement of that sacrifice, of Brahman, O best of kings.
Chastisement disappeared in consequence of the visible form that the
Grandsire was then obliged to assume. [369] Chastisement having
disappeared, a great confusion set in among all creatures. There was no
longer any distinction between what should be done and what should not.
All distinction, again, between clean and unclean food ceased. Men ceased
to distinguish between what drink was allowable and what drink was
otherwise. All creatures began to injure one another. There were no
restraints in the matter of the union of the sexes. All idea of property
ceased. All creatures began to rob, and snatching meat from one another.
The strong began to slay the weak. Nobody cherished the slightest
consideration for his neighbour. The Grandsire then, having worshipped
the divine and eternal Vishnu, addressed that great boon-giving god,
saying, 'It behoveth thee, O Kesava, to show mercy on the present
occasion. Let it be so ordained by thee that the confusion that has
occurred may disappear.' Thus addressed, that foremost of deities, armed
with an enormous Sula, [370] having reflected long, created his ownself
into the form of Chastisement. From that form, having Righteousness for
its legs, the goddess Saraswati created Danda-niti (Science of
Chastisement) which very soon became celebrated over the world. After
this the great god armed with the enormous Sula, having again reflected
for some time, appointed a few among the gods as the lords or rulers of
their respective classes. It was then that he made the divine Indra of a
thousand eyes the ruler of the deities. Yama the son of Vivaswat was made
the lord of the Pitris. Kuvera was made the lord of treasures and of all
the Rakshasas. Meru was made the king of the mountains, and Ocean was
made the lord of the rivers. The puissant Varuna was installed into the
sovereignty of the waters and the Asuras. Death was made the lord of life
and all living things, and Fire was appointed as the lord of all things
possessed of energy. The puissant Isana the high-souled and eternal
Mahadeva, of three eyes, was made the lord of the Rudras. Vasishtha was
made the lord of the Brahmanas, and Jatavedas was made the chief of the
Vasus. Surya was made the lord of all luminous bodies, and Chandramas was
made the king of Stars and constellations. Ansumat was made the lord of
all herbs, and the puissant and foremost of deities, viz., Kumara or
Skanda, of twelve arms, was made the chief of all the spirits and ghostly
beings (that wait upon Mahadeva). Time, possessing the seeds of both
destruction and growth, was made the sovereign of all creatures as also
of the four portions of Death (viz., weapons, diseases, Yama, and acts)
and lastly of grief and joy. The Srutis declare that the supreme god
Mahadeva, that lord of lords, O king, armed with Sula, is the chief of
the Rudras. The rod of chastisement was given to Brahmana's son of
subsequent birth, viz., Kshupa, that lord of all creatures and the
foremost one of all virtuous persons. Upon the completion of that
sacrifice according to due rites, Mahadeva, after doing proper reverence
made over Chastisement, that protector of Righteousness, unto
Vishnu. [371] Vishnu gave it to Angiras; and Angiras, that foremost of
ascetics, made it over to Indra and Marichi. Marichi gave it to Bhrigu.
Bhrigu gave that rod intended for the protection of righteousness, unto
all the Rishis. The Rishis gave it unto the Regents of the world, and the
Regents made it over again to Kshupa. Kshupa then made it over to Manu
the son of Surya. The deity of Sraddhas (viz., Manu), gave it unto his
sons for the sake of true righteousness and wealth. Chastisement should
be inflicted with discrimination, guided by righteousness and not by
caprice. It is intended for restraining the wicked. Fines and forfeitures
are intended for striking alarm, and not for filling the king's treasury.
The maiming of one's body or the infliction of death should not proceed
from trivial causes. The infliction of physical pain by diverse means,
hurling from tops of mountains, and banishment also, should not proceed
from similar causes. Surya's son Manu gave the rod of chastisement (to
his sons) for the protection of the world. Chastisement, in the hands of
successive holders, remains awake, protecting all creatures. At the top
of the scale, the divine Indra is awake (with the rod of chastisement);
after him, Agni of blazing flames; after him, Varuna; after Varuna,
Prajapati; after Prajapati, Righteousness whose essence consists of
restraint, [372] after Righteousness the son of Brahman, viz., the eternal
Law; after Law, Energy is awake, employed in the act of protection; after
Energy, the herbs (offered in sacrifices for supporting the gods and used
as food and medicines); after the herbs, the mountains; after the
mountains, all kinds of juices and their attributes; after these, the
goddess Niriti; after Niriti, the planets and the luminous bodies in
heaven; after these, the Vedas; after the Vedas, the puissant form of
Vishnu with equine head; after him, the almighty and eternal Grandsire,
viz., Brahman; after the Grandsire, the divine and blessed Mahadeva;
after Mahadeva, the Viswedevas; after them, the great Rishis; after the
Rishis the divine Soma; after Soma, the deities who are all eternal;
after the deities, know that the Brahmanas are awake. After the
Brahmanas, the Kshatriyas are righteously protecting all creatures. The
eternal universe, consisting of mobile and immobile creatures, is kept
awake by the Kshatriyas. Creatures are kept awake in this world, and
Chastisement is awake among them. Possessed of splendour resembling that
of the Grandsire himself, Chastisement keeps together and upholds
everything. [373] Time, O Bharata, is always awake, in the beginning, the
middle, and the end. The master of all the worlds, the lord of all
creatures, the puissant and blessed Mahadeva, the god of gods, is always
awake. He is called by these names also, viz., Kapardin, Sankara, Rudra,
Bhava, Sthanu and the lord of Uma. Thus Chastisement also keeps awake in
the beginning, the middle, and the end. A virtuous king should rule
properly, guided by Chastisement.'

"Bhishma continued, 'That person who listens to this teaching of
Vasuhoma, and having listened to it conducts himself according to its
tenure, is sure to obtain the fruition of all his wishes. I have now, O
bull among men, told thee everything as to who Chastisement is, that
restrainer of the universe which is governed by righteousness.'"



SECTION CXXIII

"Yudhishthira said, 'I wish, O sire, to hear the settled conclusions on
the subject of Virtue, Wealth, and Pleasure. Depending upon which of
these does the course of life proceed? What are the respective roots of
Virtue, Wealth, and Pleasure? What are again the results of those three?
They are sometimes see n to mingle with one another, and sometimes to
exist separately and independently of one another.'

"Bhishma said, 'When men in this world endeavour with good hearts to
achieve Wealth with the aid of Virtue, then those three, viz., Virtue,
Wealth, and Pleasure, may be seen to co-exist in a state of union in
respect of time, cause, and action. [374] Wealth has its root in Virtue,
and Pleasure is said to be the fruit of Wealth. All the three again have
their root in Will. Will is concerned with objects. All objects, again,
in their entirety, exist for gratifying the desire of enjoyment. Upon
these then does the aggregate of three depend. Entire abstraction from
all objects is Emancipation. It is said that Virtue is sought for the
protection of the body, and Wealth is for the acquisition of Virtue.
Pleasure is only the gratification of the senses. All the three have,
therefore, the quality of Passion. [375] Virtue, Wealth, and Pleasure,
when sought for the sake of heaven or such other rewards, are said to be
remote because the rewards themselves are remote. When sought, however,
for the sake of Knowledge of Self, they are said to be proximate. One
should seek them when they are of such a character. [376] One should not
cast them off even mentally. If Virtue, Wealth, and Pleasure are to be
abandoned, one should abandon them when one has freed one's self by
ascetic penances. [377] The aim of the triple aggregate is towards
emancipation. Would that man could obtain it! One's acts, undertaken and
completed with eve tithe aid of intelligence may or may not lead to the
expected results. Virtue is not always the root of Wealth, for other
things than Virtue lead to Wealth (such as service, agriculture, &c).
There is again a contrary opinion (for some say that Wealth is earned
through chance or birth or like causes). In some instances, Wealth
acquired has been productive of evil. Other things again that Wealth
(such as fasts and vows) have led to the acquisition of Virtue. As
regards this topic, therefore, a dullard whose understanding has been
debased by ignorance, never succeeds in acquiring the highest aim of
Virtue and Wealth, viz., Emancipation. Virtue's dross consists in the
desire of reward; the dross of Wealth consists in hoarding it; when
purged of these impurities, they are productive of great results. In this
connection is cited the narrative of the discourse that look place in
days of old between Kamandaka and Angaristha. One day, king Angaristha,
having waited for the opportunity, saluted the Rishi Kamandaka as he was
seated at his ease and asked him the following questions, 'If a king,
forced by lust and folly, commits sin for which he afterwards repents, by
what acts, O Rishi, can those sins be destroyed? If again a man impelled
by ignorance, does what is sinful in the belief that he is acting
righteously, how shall the king put a stop to that sin come into vogue
among men?'

"Kamandaka said, 'That man who, abandoning Virtue and Wealth pursues only
Pleasure, reaps as the consequence of such conduct the destruction of his
intelligence. The destruction of intelligence is followed by heedlessness
that is at once destructive of both Virtue and Wealth. From such
heedlessness proceed dire atheism and systematic wickedness of conduct.
If the king does not restrain those wicked men of sinful conduct, all
good subjects then live in fear of him like the inmate of a room within
which a snake has concealed itself. The subjects do not follow such a
king. Brahmanas and all pious persons also act in the same way. As a
consequence the king incurs great danger, and ultimately the risk of
destruction itself. Overtaken by infamy and insult, he has to drag on a
miserable existence. A life of infamy, however, is equal to death. Men
learned in the scriptures have indicated the following means for checking
sin. The king should always devote himself to the study of the three
Vedas. He should respect the Brahmanas and do good offices unto them. He
should be devoted to righteousness. He should make alliance (of marriage)
with high families. He should wait upon high-minded Brahmanas adorned
with the virtue of forgiveness. He should perform ablutions and recite
sacred mantras and thus pass his time happily. Banishing all wicked
subjects from himself and his kingdom, he should seek the companionship
of virtuous men. He should gratify all persons by speeches or good acts.
He should say unto all--'I am yours,'--proclaim the virtues of even his
foes. By pursuing such conduct he may soon cleanse himself of his sins
and win the high regard of all. Without doubt, by conduct such as this
all his sins will be destroyed. Thou shouldst accomplish all those high
duties which thy seniors and preceptors would indicate. Thou art sure to
obtain great blessing through the grace of thy seniors and preceptors.'"



SECTION CXXIV

"Yudhishthira said, 'All persons on earth, O foremost of men, applaud
virtuous behaviour. I have, however, great doubts with respect to this
object of their praise. If the topic be capable of being understood by
us, O foremost of virtuous men, I desire to hear everything about the way
in which virtuous behaviour can be acquired. How indeed, is that
behaviour acquired, O Bharata! I desire to hear it. Tell me also, O
foremost of speakers, what has been said to be the characteristics of
that behaviour.'

"Bhishma said, Formerly, O giver of honours, Duryodhana while burning
with grief at sight of that well-known prosperity belonging to thee and
thy brothers at Indraprastha and for the jeers he received in consequence
of his mistakes at the grand mansion, had asked his father Dhritarashtra
the same question. Listen to what transpired on that occasion, O Bharata!
Having seen that grand mansion of thine and that high prosperity of which
thou wert master, Duryodhana, while sitting before his father, spake of
what he had seen to the latter. Having heard the words of Duryodhana,
Dhritarashtra, addressing his son and Karna, replied unto him as follows.

Dhritarashtra said, 'Why dost thou grieve, O son! I desire to hear the
cause in detail. If after ascertaining the reason they appear to be
adequate, I shall then endeavour to instruct thee. O subjugator of
hostile towns, thou too hast obtained great affluence. All thy brothers
are ever obedient to thee, as also all thy friends and relatives. Thou
coverest thy limbs with the best robes. Thou eatest the richest
food. [378] Steeds of the best kind bear thee. Why then hast thou become
pale and emaciated?'

Duryodhana said, 'Ten thousands of high-souled Snataka Brahmanas daily
eat at Yudhishthira's palace off plates of gold. Beholding his excellent
mansion adorned with excellent flowers and fruit, his steeds of the
Tittiri and the Kalmasha breeds, his robes of diverse kinds, indeed,
beholding that high prosperity of my enemies viz., the sons of Pandu, a
prosperity that resembles the high affluence of Vaisravana himself, I am
burning with grief, O Bharata!'

Dhritarashtra said, 'If thou wishest, O sire, to win prosperity like that
of Yudhishthira or that which is even superior to it, do thou then, O
son, endeavour to be of virtuous behaviour. Without doubt, one may, by
behaviour alone, conquer the three worlds. There is nothing impossible of
attainment by persons of virtuous behaviour. Mandhatri conquered the
whole world in course of only one night, Janamejaya, in course of three;
and Nabhaga, in course of seven. All these kings were possessed of
compassion and of virtuous behaviour. For this reason the earth came to
them of their own accord, won over by their virtue.

"Duryodhana said, 'I desire to hear, O Bharata, how that behaviour may be
acquired, that behaviour, viz., in consequence of which the earth was won
so speedily (by the kings named by thee).

"'Dhritarashtra said, 'In this connection, the following old narrative is
cited. It was formerly recited by Narada on the subject of virtuous
behaviour. In days of yore, the Daitya Prahlada, by the merit of his
behaviour, snatched from the high-souled Indra his sovereignty and
reduced the three worlds to subjection. Sukra then, with joined hands,
approached Vrihaspati. Possessed of great wisdom, the chief of the
celestials addressed the great preceptor, saying, 'I desire thee to tell
me what is the source of felicity. Thus addressed, Vrihaspati said unto
him that Knowledge (leading to emancipation) is the source of the highest
felicity. Indeed, Vrihaspati indicated Knowledge to be the source of
supreme felicity. Indra, however, once more asked him as to whether there
was anything higher than that.

"Vrihaspati said, 'There is something, O son, that is still higher. The
high-souled Bhargava (Usanas) will instruct thee better. Repair to him,
blessed be thou, and enquire of him, O chief of the celestials!'
Possessed of great ascetic merit and endued with great splendour, the
chief of the celestials then repaired to Bhargava and obtained from him
with a ratified heart, a knowledge of what was for his great good.
Obtaining the permission of the high-souled Bhargava, the performer of a
hundred sacrifices once more asked the sage as to whether there was
anything higher (as the means for the acquisition of felicity) than what
the sage had already told him. The omniscient Bhargava said, 'The
high-souled Prahlada has better knowledge.' Learning this, Indra became
highly delighted. The chastiser of Paka, possessed of great intelligence,
assumed the form of a Brahmana, and repairing to Prahlada, asked him,
saying, 'I desire to hear what conduces to felicity. Prahlada answered
the Brahmana, saying, 'O chief of regenerate ones, I have no time, being
wholly occupied in the task of ruling the three worlds, I cannot,
therefore, instruct thee.' The Brahmana said, 'O king, when thou mayst
have leisure, I desire to listen to thy instructions about what course of
conduct is productive of good. At this answer, king Prahlada. became
delighted with that utterer of Brahma. Saying, 'So be it!' he availed of
a favourable opportunity for imparting to the Brahmana the truths of
knowledge. The Brahma na duly observed towards Prahlada the conduct which
a disciple should observe towards his preceptor, and began with his whole
heart to do what Prahlada desired. Many a time the Brahmana enquired,
saying, 'O chastiser of foes, by what means hast thou been able to win
the sovereignty of the three worlds? Tell me, O righteous king, 'What
those means are.' Prahlada, O monarch, answered the question the Brahmana
asked.

"Prahlada said, 'I do not, O regenerate one, feel any pride in
consequence of my being a king, nor do I cherish any hostile feelings
towards the Brahmanas. On the other hand, I accept and follow the
counsels of policy they declare unto Me based upon the teachings of
Sukra. In complete trustfulness they say unto me what they wish to say,
and restrain me from courses that are unrighteous or improper. I am ever
obedient to the teachings of Sukra. I wait upon and serve the Brahmanas
and my seniors. I bear no malice. I am of righteous soul. I have
conquered wrath. I am self-restrained, and all my senses are under my
control. These regenerate ones that are my instructors pour beneficial
instructions upon me like bees dropping honey into the cells of their
comb. I taste the nectar dropped by those learned men, and like the Moon
among the constellations I live among the members of my race. [379] Even
this is nectar on earth, even this is the clearest eye, viz., listening
to the teaching of Sukra from the lips of Brahmanas and acting according
to them. In these consists the good of a man.' Thus said Prahlada unto
that utterer of Brahma. Served dutifully by him, the chief of the Daityas
once more said, 'O foremost of regenerate ones, I am exceedingly
gratified with thee in consequence of thy dutiful behaviour towards me.
Ask of me the boon thou desirest, blessed be thou, for verily I shall
grant thee what thou wilt ask. The Brahmana answered the chief of the
Daityas saying, 'Very well. I will obey thee.' Prahlada, gratified with
him, said, 'Take what thou wishest.'

"The Brahmana said, 'If, the king, thou hast been gratified with me and
if thou wishest to do what is agreeable to me, I desire then to acquire
thy behaviour. Even this is the boon that I solicit. [380] At this, though
delighted, Prahlada became filled with a great fear. Indeed, when this
boon was indicated by the Brahmana, the Daitya chief thought the
solicitor could not be a person of ordinary energy. Wondering much,
Prahlada at last said, 'Let it be so.' Having, however, granted the boon,
the Daitya chief became filled with grief. The Brahmana, having received
the boon, went away, but Prahlada, O king, became penetrated by a deep
anxiety and knew not what to do. While the Daitya chief sat brooding over
the matter, a flame of light issued out of his body. It had a shadowy
form of great splendour and huge proportions. Prahlada asked the form,
saying, 'Who art thou?' The form answered, saying, 'I am the embodiment
of thy Behaviour. Cast off by thee I am going away. I shall henceforth, O
king, dwell in that faultless and foremost of Brahmanas who had become
thy devoted disciple.' Having said these words, the form disappeared and
soon after entered the body of Sakra. After the disappearance of that
form, another of similar shape issued out of Prahlada's body. The Daitya
chief addressed it, saying, 'Who art thou?' The form answered, saying,
'Know me, O Prahlada, for the embodiment of Righteousness. I shall go
there where that foremost of Brahmanas is, for, O chief of the Daityas, I
reside there where Behaviour dwells.' Upon the disappearance of
Righteousness, a third form, O monarch, blazing with splendour, issued
out of the body of the high souled Prahlada. Asked by Prahlada as to who
he was, that form possessed of great effulgence answered, saying, 'Know,
O chief of the Daityas, that I am Truth. I shall leave thee, following
the way of Righteousness.' After Truth had left Prahlada, following in
the wake of Righteousness, another great person issued out of Prahlada's
body. Asked by the Daityas king, the mighty being answered, 'I am the
embodiment of Good deeds. Know, O Prahlada, that 1 live there where Truth
lives.' After this one had left Prahlada, another being came out,
uttering loud and deep cries. Addressed by Prahlada, he answered, 'Know
that I am Might. I dwell there where Good deeds are.' 'Having said these
words, Might went away to that place whither Good deeds had gone. After
this, a goddess of great effulgence issued out of Prahlada's body. The
Daitya chief asked her and she answered him saying that she was the
embodiment of Prosperity, adding, 'I dwelt in thee, O hero, O thou of
prowess incapable of being baffled! Cast off by thee, I shall follow in
the wake of Might.' The high-souled Prahlada, penetrated, with great
fear, once more asked the goddess, saying, 'Where dost thou go, O
goddess, O thou that dwellest amid lotuses? Thou art ever devoted to
truth, O goddess, and thou art the first of deities. Who is that foremost
of Brahmanas (who was my disciple)? I desire to know the truth.'

The goddess of Prosperity said, 'Devoted to the vow of Brahmacharya, that
Brahmana who was instructed by thee was Sukra. O puissant one, he robbed
thee of that sovereignty which thou hadst over the three worlds. O
righteous one, it was by thy behaviour that thou hadst reduced the three
worlds to subjection. Knowing this, the chief of the celestials robbed
thee of thy behaviour. Righteousness and Truth and Good deeds and Might
and myself, O thou of great wisdom, all have our root verily in
Behaviour.'

"Bhishma continued, 'Having said these words, the goddess of Prosperity
went away, as also all the rest, O Yudhishthira! Duryodhana, once more
addressing his father, said these words: 'O delighter of the Kurus, I
wish to know the truth about Behaviour. Tell me the means by which it may
be acquired.'

"Dhritarashtra said, 'Those means were indicated by the high-souled
Prahlada while discoursing unto Indra. Listen, however, O ruler of men,
as how in brief Behaviour may be acquired. Abstention from injury, by
act, thought, and word, in respect of all creatures, compassion, and
gift, constitute behaviour that is worthy of praise. That act or exertion
by which others are not benefited, or that act in consequence of which
one has to feel shame, should never be done. That act, on the other hand,
should be done in consequence of which o tie may win praise in society. O
best of the Kurus, I have now told thee in brief as to what Behaviour is.
If O king, persons of wicked behaviour do ever win prosperity, they do
not enjoy it long, O son, and are seen to be exterminated by the root.'

"Dhritarashtra continued, 'Knowing all this truly, do thou, O son, be of
good behaviour, if thou desirest to obtain prosperity greater than that
of Yudhishthira.'

"Bhishma continued, 'Even this was what king Dhritarashtra said unto his
son. Do thou act according, to these instructions, O son of Kunti, and
thou wilt then surely obtain their fruit.'"



SECTION CXXV

"Yudhishthira said, 'Thou hast said, O grandsire, that behaviour is the
first (of requisites for a man). Whence, however, does Hope arise? Tell
me what it is. This great doubt has taken possession of my mind. There is
no other person than thee, O subjugator of hostile towns, who can remove
it. O grandsire, I had great hope in respect of Suyodhana that when, a
battle was about to ensue (in consequence of his own obstinacy), he
would, O lord, do what was proper. In every man hope is great. When that
hope is destroyed, great is the grief that succeeds, and which, without
doubt, is equal to almost death itself. Fool that I am, Dhritarashtra's
wicked-souled son, Duryodhana, destroyed the hope I had cherished.
Behold, O king, the foolishness of my mind! I think that hope is vaster
than a mountain with all its trees. Or, perhaps, it is vaster than the
firmament itself. Or, perhaps, O king, it is really immeasurable. Hope, O
chief of the Kurus, is exceedingly difficult of being understood and
equally difficult of being subdued. Beholding this last attribute of
Hope, I ask, what else is so unconquerable as this?'

"Bhishma said, 'I shall narrate to thee, O Yudhishthira, in this
connection, the discourse between Sumitra and Rishabha that took place in
olden times. Listen to it. A royal sage of the Haihaya race, Sumitra by
name, went out a hunting. He pursued a deer, having pierced it with a
straight shaft. Possessed of great strength, the deer ran ahead, with the
arrow sticking to him. The king was possessed of great strength, and
accordingly pursued with great speed his prey. The animal, endued with
fleetness, quickly cleared a low ground and then a level plain. The king,
young, active and strong, and armed with bow and sword and cased in mail,
still pursued it. Unaccompanied by anybody, in chasing the animal through
the forest the king crossed many rivers and streams and lakes and copses.
Endued with great speed, the animal, at its will, showing itself now and
then to the king, ran on with great speed. Pierced with many shafts by
the king, that denizen of wilderness, O monarch, as if in sport,
repeatedly lessened the distance between itself and the pursuer.
Repeatedly putting forth its speed and traversing one forest after
another, it now and then showed itself to the king at a near point. At
last that crusher of foes, taking a very superior shaft, sharp, terrible,
and capable of penetrating into the very vitals, fixed it on his
bowstring. The animal then, of huge proportions, as if laughing at the
pursuer's efforts suddenly distanced him by reaching a point full four
miles ahead of the range of the shaft. That arrow of blazing splendour
accordingly fell on the ground. The deer entered a large forest but the
king still continued the chase.'"



SECTION CXXVI

"Bhishma said, 'The king, having entered that large forest, came upon an
asylum of ascetics. Fatigued with the toil he had undergone, he sat
himself down for rest. Beholding him armed with bow, worn out with toil,
and hungry, the ascetics approached him and honoured him in due form.
Accepting the honours offered by the Rishis, the king enquired of them
about the progress and advancement of their penances. Having duly
answered the enquiries of the king, those Rishis endued with wealth of
asceticism asked that tiger among rulers about the reason that led his
steps to that retreat. And they said, 'Blessed be thou, in pursuit of
what delightful object hast thou, O king, come to this asylum, walking on
foot and armed with sword and bow and arrows? We wish to hear whence thou
art coming, O giver of honours. Tell us also in what race thou art born
and what thy name is.' Thus addressed, O bull among men, the king
proceeded to duly give unto all those Brahmanas an account of himself, O
Bharata, saying, 'I am born in the race of the Haihayas. By name I am
Sumitra, and I am the son of Mitra. I chase herds of deer, slaying them
in thousands with my arrows. Accompanied by a large force and my
ministers and the ladies of my household, I came out on a hunting
expedition. I pierced a deer with an arrow, but the animal with the shaft
sticking to his body ran with great speed. In chasing it I have, without
a set purpose, arrived at this forest and find myself in your presence,
shorn of splendour, toil-worn, and with hope disappointed. What can be
more pitiable than this, viz., that I have arrived at this asylum, spent
with fatigue, shorn of the signs of royalty, and disappointed of my
hopes. I am not at all sorry, ye ascetics, at my being now shorn of the
signs of royalty or at my being now at a distance from my capital. I
feel, however, a poignant grief in consequence of my hope having been
disappointed. The prince of mountains, viz., Himavat, and that vast
receptacle of waters, viz., the ocean, cannot, for its vastness, measure
the extent of the firmament. Ye ascetics, similarly, I also cannot
discern the limit of hope. Ye that are endued with wealth of penances are
omniscient. There is nothing unknown to you. You are also highly blessed.
I therefore, solicit you for resolving my doubt. Hope as cherished by
man, and the wide firmament, which of these two appears vaster to you? I
desire to hear in detail what is so unconquerable to hope. If the topic
be one upon which it is not improper for ye to discourse, then tell me
all about it without delay. I do not wish, ye foremost of regenerate
ones, to hear anything from You that may be a mystery improper to
discourse upon. If again the discourse be injurious to your penances, I
would not wish you to speak. If the question asked by me be a worthy
topic of discourse, I would then wish to hear the cause in detail.
Devoted to penances as ye are, do ye all instruct me on the subject.'"



SECTION CXXVII

"Bhishma said, 'Then that best of Rishis, viz., the regenerate Rishabha,
sitting in the midst of all those Rishis, smiled a little and said these
words: 'Formerly, O tiger among kings, while travelling among sacred
places, I arrived, O lord, at the beautiful asylum of Nara and Narayana.
There lies the delightful spot called Vadri, and there also is that lake
in the firmament (whence the sacred Ganga takes her rise). [381] There the
sage Aswasiras, O king, (always) reads the eternal Vedas. Having
performed my ablutions in that lake and offered with due rites oblations
of water unto the Pitris and the dogs, I entered the asylum. Within that
retreat the Rishis Nara and Narayana always pass their time in true
pleasure. [382] Not far from that spot I repaired to another retreat for
taking up my abode. While seated there I beheld a very tall and emaciated
Rishi, clad in rags and skins, approaching towards me. Possessed of the
wealth of penances, he was named Tanu. Compared, O mighty-armed one, with
other men, his height seemed to be eight times greater. As regards his
leanness, O royal sage, I can say that I have never beheld its like. His
body, O king, was as thin as one's little finger. His neck and arms and
legs and hair were all of extra-ordinary aspect. His head was
proportionate to his body, and his cars and eyes also were the same. His
speech, O best of kings, and his movements were exceedingly feeble.
Beholding that exceedingly emaciated Brahmana I became very cheerless and
frightened. Saluting his feet, I stood before him with joined hands.
Having informed him of my name and family, and having told him also the
name of my father, O bull among men, I slowly sat myself down on a seat
that was indicated by him. Then, O monarch, that foremost of virtuous
men, viz., Tanu, began to discourse in the midst of the Rishis dwelling
in that asylum upon topics connected with Righteousness and Profit. While
engaged in discourse, a king, possessed of eyes like lotus petals and
accompanied by his forces and the ladies of his household, came to that
spot on a car drawn by fleet steeds. The name of that king was
Viradyumna. Of handsome features, he was possessed of great fame. His
son's name was Bhuridyumna. The child had been missing, and the sire,
exceedingly cheerless, came there in course of his wanderings amid the
forest in pursuit of the missing one. 'I shall find my son here!' 'I
shall find my son here!' Dragged on by hope in this way, the king
wandered through that forest in those days. Addressing the emaciated
Rishi he said, 'Without doubt that highly virtuous son of mine is
exceedingly difficult to be traced by me. Alas he was my only child. He
is lost and can nowhere be found! Though incapable of being found out, my
hope, however, of finding him is very great. Filled with that hope (which
is being constantly disappointed), I am verily on the point of death.'
Hearing these words of the king, that foremost of Munis, viz., the holy
Tanu, remained for a short while with head hanging down and himself
buried in contemplation. Beholding him buried in contemplation, the king
became exceedingly cheerless. In great grief he began to say slowly and
softly, 'What, O celestial Rishi, is unconquerable and what is greater
than hope? O holy one, tell me this if I may hear it without impropriety.'

"The Muni said, 'A holy and great Rishi had been insulted by thy son. He
had done it through ill-luck, moved by his foolish understanding. The
Rishi had asked thy son for a golden jar and vegetable barks. Thy son
contemptuously refused to gratify the ascetic. Thus treated by thy son,
the great sage became disappointed. Thus addressed, the king worshipped
that ascetic who was worshipped by all the world. Of virtuous soul,
Viradyumna sat there, spent with fatigue even as thou, O best of men, now
art. The great Rishi, in return, offered the king according to the rites
observed by the dwellers of the forests water to wash his feet and the
usual ingredients that make up the Arghya. Then all the Rishis, O tiger
among kings, sat there, surrounding that bull among men like the stars of
the constellation of Ursa Major surrounding the Pole star. And they asked
the unvanquished king as to the cause of his arrival at that asylum.'"



SECTION CXXVIII

"The king said, 'I am a king called by the name of Viradyumna. My fame
has spread in all directions. My son Bhuridyumna hath been lost. It is in
quest of him that I have come to this forest. Ye foremost of Brahmanas,
that child was my only son and, ye sinless ones, he is of very tender
years. He cannot, however, be found here. I am wandering everywhere for
finding him out.'

"Rishabha continued, 'After the king had said these words, the ascetic
Tanu hung down his head. He remained perfectly silent, without uttering a
single word in answer. In former days that Brahmana had not been much
honoured by the king. In disappointment, O monarch, he had for that
reason practised austere penances for a longtime, resolving in his mind
that he should never accept anything in gift from either kings or members
of any other order. And he said to himself, 'Hope agitates every man of
foolish understanding. I shall drive away hope from my mind.' Even such
had been his determination. Viradyumna once more questioned that foremost
of ascetics in these words:

"The king said, 'What is the measure of the thinness of Hope? What on
earth is exceedingly difficult of acquisition? Tell me this, O holy one,
for thou art well conversant with morality and profit."

"Rishabha continued, 'Himself recollecting all the past incidents (about
his own disregard at the hands of the king) and calling them back to the
recollection of the king also, that holy Brahmana of emaciated body
addressed the king and said the following words:

"The sage said, 'There is nothing, O king, that equals Hope in
slenderness. I had solicited many kings and found that nothing is so
difficult of acquisition as an image that Hope sets before the mind.'

"The king said, 'At thy words, O Brahmana, I understand what is slender
and what is not so. [383] I understand also how difficult of acquisition
are the images set by Hope before the mind. I regard these words of thine
as utterances of Sruti. O thou of great wisdom, one doubt, however, has
arisen in my-mind. It behoveth thee, O sage, to explain it in detail unto
me that ask thee. What is more slender than thy body? Tell me this, O
holy one, if, of course, O best of sages, the topic be one which may be
discoursed upon without impropriety.'

"The emaciated sage said, 'A contented applicant is exceedingly difficult
to meet with. Perhaps, there is none such in the world. Something rarer
still, O sire, is the person that never disregards an applicant. The hope
that rests upon such persons as do not, after passing their promises, do
good to others according to the best of their powers and according as the
applicants deserve, is slenderer than even my body. [384] The hope that
rests upon an ungrateful man, or upon one that is cruel, or one that is
idle, or one that injures others, is slenderer than even my body. [384]
The hope cherished by a sire that has but one son, of once more seeing
that son after he has been lost or missed, is slenderer than even my
body. The hope that old women entertain of bringing forth sons, O king,
and that is cherished by rich men, is slenderer than even my body. The
hope that springs up in the hearts of grown up maidens of marriage when
they hear anybody only talk of it in their presence, is slenderer than
even my body.' [385] Hearing these words, O monarch, king Viradyumna, and
the ladies of his household, prostrated themselves before that bull among
Brahmanas and touched his feet with their bent heads.'

"The king said, 'I beg thy grace, O holy one! I wish to meet with my
child. What thou hast said, O best of Brahmanas, is very true. There is
no doubt of the truth of thy utterances.'

"Rishabha continued, 'The holy Tanu, that foremost of virtuous persons,
smiling, caused, by means of his learning and his penances the king's son
to be brought to that spot. Having caused the prince to be brought
thither, the sage rebuked the king (his father). [386] That foremost of
virtuous persons then displayed himself to be the god of righteousness.
Indeed, having displayed his own wonderful and celestial form, he entered
an adjacent forest, with heart freed from wrath and the desire of
revenge. I saw all this, O king, and heard the words I have said. Drive
off thy hope, that is even slenderer (than any of those which the sage
indicated).'

"Bhishma continued 'Thus addressed, O monarch, by the high-souled
Rishabha, king Sumitra speedily cast off the hope that was in his heart
and which was slenderer (than any of the kinds of hope indicated by the
emaciated Rishi). Do thou also, O son of Kunti, hearing these words of
mine, be calm and collected like Himavat. Overcome with distress, [387]
thou hast questioned me and heard my answer. Having heard it. O monarch,
it behoves thee to dispel these regrets of thine!'



SECTION CXXIX

"Yudhishthira said, 'Like one that drinks nectar I am never satiated with
listening to thee as thou speakest. As a person possessing a knowledge of
self is never satiated with meditation, even so I am never satiated with
hearing thee. Do thou, therefore, O grandsire, discourse once more upon
morality. I am never satiated with drinking the nectar of thy discourse
upon morality.'

"Bhishma said, 'In this connection is cited the old narrative of the
discourse between Gotama and the illustrious Yama. Gotama owned a wide
retreat on the Paripatra hills. Listen to me as to how many years he
dwelt in that abode. For sixty thousand years that sage underwent ascetic
austerities in that asylum. One day, the Regent of the world, Yama, O
tiger among men, repaired to that great sage of cleansed soul while he
was engaged in the severest austerities. Yama beheld the great ascetic
Gotama of rigid penances. The regenerate sage understanding that it was
Yama who had come, speedily saluted him and sat with joined hands in an
attentive attitude (waiting for his commands). The royal Dharma,
beholding that bull among Brahmanas, duly saluted him (in return) and
addressing him asked what he was to do for him.'

"Gotama said, "By doing what acts does one liberate one's self from the
debt One owes to one's mother and father? How also does one succeed in
winning regions of pure bliss that are so difficult of attainment?'

"Yama said, 'Devoting one's self to the duty of truth, and practising
purity and penances one should ceaselessly worship one's mother and
father. One should also perform Horse-sacrifices with presents in
profusion unto the Brahmanas. By such acts one wins many regions (of
felicity) of wonderful aspect.'"



SECTION CXXX

"Yudhishthira said, 'What course of conduct should be adopted by a king
shorn of friends, having many enemies, possessed of an exhausted
treasury, and destitute of troops, O Bharata! What, indeed, should be his
conduct when he is surrounded by wicked ministers, when his counsels are
all divulged, when he does not see his way clearly before him, when he
assails another kingdom, when he is engaged in grinding a hostile
kingdom, and when though weak he is at war with a stronger ruler? What,
indeed, should be the conduct of a king the affairs of whose kingdom are
ill-regulated, and who disregards the requirements of place and time, who
is unable, in consequence of his oppressions, to bring about peace and
cause disunion among his foes? Should he seek the acquisition of wealth
by evil means, or should he lay down his life without seeking wealth?'

"Bhishma said, 'Conversant as thou art with duties, thou hast, O bull of
Bharata's race, asked me a question relating to mystery (in connection
with duties). [388] Without being questioned, O Yudhishthira, I could not
venture to discourse upon this duty. Morality is very subtle. One
understands it, O bull of Bharata's race, by the aid of the texts of
scriptures. By remembering what one has heard and by practising good
acts, some one in some place may become a righteous person. By acting
with intelligence the king may or may not succeed in acquiring
wealth. [389] Aided by thy own intelligence do thou think what answer
should be given to thy question on this head. Listen, O Bharata, to the
means, fraught with great merit, by which kings may conduct themselves
(during seasons of distress). For the sake of true morality, however, I
would not call those means righteous. If the treasury be filled by
oppression, conduct like this brings the king to the verge of
destruction. Even this is the conclusion of all intelligent men who have
thought upon the subject. The kind of scriptures or science which one
always studies gives him the kind of knowledge which it is capable of
giving. Such Knowledge verily becomes agreeable to him. Ignorance leads
to barrenness of invention in respect of means. Contrivance of means,
again, through the aid of knowledge, becomes the source of great
felicity. Without entertaining any scruples and any malice, [390] listen
to these instructions. Through the decrease of the treasury, the king's
forces are decreased. The king should, therefore, fill his treasury (by
any means) like to one creating water in a wilderness which is without
water. Agreeably to this code of quasi-morality practised by the
ancients, the king should, when the time for it comes, [391] show
compassion to his people. This is eternal duty. For men that are able and
competent, [392] the duties are of one kind. In seasons of distress,
however, one's duties are of a different kind. Without wealth a king may
(by penances and the like) acquire religious merit. Life, however, is
much more important than religious merit. (And as life cannot be
supported without wealth, no such merit should be sought which stands in
the way of the acquisition of wealth). A king that is weak, by acquiring
only religious merit, never succeeds in obtaining just and proper means
for sustenance; and since he cannot, by even his best exertions, acquire
power by the aid of only religious merit, therefore the practices in
seasons of distress are sometimes regarded as not inconsistent with
morality. The learned, however, are of opinion that those practices lead
to sinfulness. After the season of distress is over, what should the
Kshatriya do? He should (at such a time) conduct himself in such a way
that his merit may not be destroyed. He should also act in such a way
that he may not have to succumb to his enemies. [393] Even these have been
declared to be his duties. He should not sink in despondency. He should
not (in times of distress) seek to rescue (from the peril of destruction)
the merit of others or of himself. On the other hand, he should rescue
his own self. This is the settled conclusion. [394] There is this Sruti,
viz., that it is settled that Brahmanas, who are conversant with duties,
should have proficiency in respect of duties. Similarly, as regards the
Kshatriya, his proficiency should consist in exertion, since might of
arms is his great possession. When a Kshatriya's means of support are
gone, what should he not take excepting what belongs to ascetics and what
is owned by Brahmanas? Even as a Brahmana in a season of distress may
officiate at the sacrifice of a person for whom he should never officiate
(at other and ordinary times) and eat forbidden food, so there is no
doubt that a Kshatriya (in distress) may take wealth from every one
except ascetics and Brahmanas. For one afflicted (by an enemy and seeking
the means of escape) what can be an improper outlet? For a person immured
(within a dungeon and seeking escape) what can be an improper path? When
a person becomes afflicted, he escapes by even an improper outlet. For a
Kshatriya that has, in consequence of the weakness of his treasury and
army, become exceedingly humiliated, neither a life of mendicancy nor the
profession of a Vaisya or that of a Sudra has been laid down. The
profession ordained for a Kshatriya is the acquisition of wealth by
battle and victory. He should never beg of a member of his own order. The
person who supports himself at ordinary times by following the practices
primarily laid for him, may in seasons of distress support himself by
following the practices laid down in the alternative. In a season of
distress, when ordinary practices cannot be followed, a Kshatriya may
live by even unjust and improper means. The very Brahmanas, it is seen,
do the same when their means of living are destroyed. When the Brahmanas
(at such times) conduct themselves thus, what doubt is there in respect
of Kshatriyas? This is, indeed, settled. Without sinking into despondency
and yielding to destruction, a Kshatriya may (by force) take what he can
from persons that are rich. Know that the Kshatriya is the protector and
the destroyer of the people, Therefore, a Kshatriya in distress should
take (by force) what he can, with a view to (ultimately) protect the
people. No person in this world, O king, can support life without
injuring other creatures. The very ascetic leading a solitary life in the
depths of the forest is no exception. A Kshatriya should not live,
relying upon destiny, [395] especially he, O chief of the Kurus, who is
desirous of ruling. The king and the kingdom should always mutually
protect each other. This is an eternal duty. As the king protects, by
spending all his possessions, the kingdom when it sinks into distress,
even so should the kingdom protect the king when he sinks into distress.
The king even at the extremity of distress, should never give up [396] his
treasury, his machinery for chastising the wicked, his army, his friends
and allies and other necessary institutions and the chiefs existing in
his kingdom. Men conversant with duty say that one must keep one's seeds,
deducting them from one's very food. This is a truth cited from the
treatise of Samvara well-known for his great powers of illusion, Fie on
the life of that king whose kingdom languishes. Fie on the life of that
man who from want of means goes to a foreign country for a living. The
king's roots are his treasury and army. His army, again, has its roots in
his treasury. His army is the root of all his religious merits. His
religious merits, again are the root of his subjects. The treasury can
never be filled without oppressing others. How 'then can the army be kept
without oppression? The king, therefore, in seasons of distress, incurs
no fault by oppressing his subjects for filling the treasury. For
performing sacrifices many improper acts are done. For this reason a king
incurs no fault by doing improper acts (when the object is to fill his
treasury in a season of distress). For the sake of wealth practices other
than those which are proper are followed (in seasons of distress). If (at
such times) such improper practices be not adopted, evil is certain to
result. All those institutions that are kept up for working destruction
and misery exist for the sake of collecting wealth. [397] Guided by such
considerations, all intelligent king should settle his course (at such
times). As animals and other things are necessary for sacrifices, as
sacrifices are for purifying the heart, and as animals, sacrifices, and
purity of the heart are all for final emancipation, even so policy and
chastisement exist for the treasury, the treasury exists for the army,
and policy and treasury and army all the three exist for vanquishing foes
and protecting or enlarging the kingdom. I shall here cite an example
illustrating the true ways of morality. A large tree is cut down for
making of it a sacrificial stake. In cutting it, other trees that stand
in its way have also to be cut down. These also, in falling down, kill
others standing on the spot. Even so they that stand in the way of making
a well-filled treasury must have to be slain. I do not see how else
success can be had. By wealth, both the worlds, viz., this and the other,
can be had, as also Truth and religious merit. A person without wealth is
more dead than alive. Wealth for the performance of sacrifices should be
acquired by every means. The demerit that attaches to an act done in a
season of distress is not equal to that which attaches to the same act if
done at other times, O Bharata! The acquisition of wealth and its
abandonment cannot both be possibly seen in the same person, O king! I do
not see a rich man in the forest. With respect to every wealth that is
seen in this world, every one contends with every one else, saying, 'This
shall be mine,' 'This shall be mine!' This is nothing, O scorcher of
foes, that is so meritorious for a king as the possession of a kingdom.
It is sinful for a king to oppress his subjects with heavy impositions at
ordinary times. In a season, however, of distress, it is quite different.
Some acquire wealth by gifts and sacrifices; some who have a liking for
penances acquire wealth by penances; some acquire it by the aid of their
intelligence and cleverness. A person without wealth is said to be weak,
while he that has wealth become powerful. A man of wealth may acquire
everything. A king that has well-filled treasury succeeds in
accomplishing everything. By his treasury a king may earn religious
merit, gratify his desire for pleasure, obtain the next world, and this
also. The treasury, however, should be filled by the aid of righteousness
and never by unrighteous practices, such, that is, as pass for righteous
in times of distress.



SECTION CXXXI

(Apaddharmanusasana Parva)

"Yudhishthira said, 'What, besides this, should be done by a king that is
weak and procrastinating, that does not engage in battle from anxiety for
the lives of his friends, that is always under the influence of fear, and
that cannot keep his counsels secret? What, indeed, should that king do
whose cities and kingdom have been partitioned and appropriated by foes,
who is divested of wealth, who is incapable (through such poverty) of
honouring his friends and attaching them to himself, whose ministers are
disunited or bought over by his enemies, who is obliged to stand in the
face of foes, whose army has dwindled away, and whose heart has been
agitated by some strong enemy?'

"Bhishma said, 'If the invading enemy be of pure heart and if he be
conversant with both morality and profit, a king of the kind you have
indicated should, with no loss of time, make peace with the invader and
bring about the restoration of those portions of the kingdom that have
already been conquered. If, again, the invader be strong and sinful and
seek to obtain victory by unrighteous means, the king should make peace
with him, too, by abandoning a portion of his territories. If the invader
be unwilling to make peace, the king should then abandon his very capital
and all his possessions for escaping from danger. If he can save his life
he may hope for similar acquisitions in future. What man conversant with
morality is there that would sacrifice his own self, which is a more
valuable possession, for encountering that danger from which escape can
be had by the abandonment of his treasury and army? A king should protect
the ladies of his household. If these fall into the hands of the enemy,
he should not show any compassion for them (by incurring the risk of his
own arrest in delivering them). As long as it is in his power, he should
never surrender his own self to the enemy.'

"Yudhishthira said, 'When his own people are dissatisfied with him, when
he is oppressed by invaders, when his treasury is exhausted, and when his
counsels are divulged, what should the king then do?'

"Bhishma said, 'A king, under such circumstances, should (if his enemy be
righteous) seek to make peace with him. If the enemy be unrighteous, he
should then put forth his valour. He should, by such means, seek to cause
the foe to withdraw from his kingdom; or fighting bravely, he should lay
down his life and ascend to heaven. A king can conquer the whole earth
with the help of even a small force if that force be loyal, cheerful, and
devoted to his good. If slain in battle, he is sure to ascend to heaven.
If he succeeds in slaying (his enemies), he is sure to enjoy the earth.
By laying down one's life in battle, one obtains the companionship of
Indra himself.'"



SECTION CXXXII

"Yudhishthira said, 'When practices fraught with high morality and
beneficial to the world, (viz., those that appertain to righteous rule)
disappear, when all the means and resources for the support of life fall
into the hands of robbers, when, indeed, such a calamitous time sets in,
by what means should a Brahmana, O grandsire, who from affection is
unable to desert his sons and grandsons, subsist?'

"Bhishma said, 'When such a time sets in, the Brahmana should live by the
aid of knowledge. Everything in this world is for them that are good.
Nothing here is for them that are wicked. He who making himself an
instrument of acquisition, takes wealth from the wicked and gives it unto
them that are good, is said to be conversant with the morality of
adversity. Desirous of maintaining his rule, the king, O monarch, without
driving his subjects to indignation and rebellion, may take what is not
freely given by the owner, saying, 'This is mine!' That wise man who,
cleansed by the possession of knowledge and might and of righteous
conduct at other times, acts censurably in such season, does not really
deserve to be censured. They who always support themselves by putting
forth their might never like any other method of living. They that are
endued with might, O Yudhishthira, always live by the aid of prowess. The
ordinary scriptures, that exist (for seasons of distress) without
exceptions of any kind, should be practised by a king (at such times). A
king, however, that is endued with intelligence, while following those
scriptures, would do something more. [398] At such times, however, the
king should not oppress, Ritwijas, and Purohitas and preceptors and
Brahmanas, all of whom are honoured and held in high esteem. By
oppressing them, even at such times, he incurs reproach and sin. This
that I tell thee is regarded as an authority in the world. Indeed, this
is the eternal eye (by which practices in seasons of distress are to be
viewed). One should be guided by his authority. By this is to be judged
whether a king is to be called good or wicked. It is seen that many
persons residing in villages and towns, actuated by jealousy and wrath,
accuse one another. The king should never, at their words, honour or
punish anybody. Slander should never be spoken. If spoken, it should
never be heard. When slanderous converse goes on, one should close one's
ears or leave the place outright. Slanderous converse is the
characteristic of wicked men. It is an indication of depravity. They, on
the other hand, O king, who speak of the virtues of others in assemblies
of the good, are good men. As a pair of sweet-tempered bulls governable
and well-broken and used to bear burthens, put their necks to the yoke
and drag the cart willingly, even so should the king bear his burthens
(in seasons of distress). Others say that a king (at such times) should
conduct himself in such a way that he may succeed in gaining a large
number of allies. Some regard ancient usage as the highest indication of
righteousness. Others, viz., they that are in favour of the conduct
pursued by Sankha, towards Likhita, do not hold this opinion. They do not
advance such an opinion through either malice or covetousness [399].
Examples are seen of even great Rishis who have laid down that even
preceptors, if addicted to evil practices, should be punished. But
approvable authority there is none for such a proposition. The gods may
be left to punish such men when they happen to be vile and guilty of
wicked practices. The king who fills his treasury by having recourse to
fraudulent devices, certainly falls away from righteousness. The code of
morality which is honoured in every respect by those that are good and in
affluent circumstances, and which is approved by every honest heart,
should be followed. He is said to be conversant with duty who knows duty
as depending on all the four foundations. It is difficult to find out the
reasons on which duties stand even as it is difficult to find out the
legs of the snake. [400] As a hunter of beasts discovers the track of a
shaft-struck deer by observing spots of blood on the ground, even so
should one seek to discover the reasons of duties. This should a man
tread with humility along the path trod by the good. Such, indeed, was
the conduct of the great royal sages of old, O Yudhishthira!'"



SECTION CXXXIII

"Bhishma said, 'The king should, by drawing wealth from his own kingdom
as also from the kingdoms of his foes, fill his treasury. From the
treasury springs his religious merit, O son of Kunti, and it is in
consequence of the treasury that the roots of his kingdom extend. For
these reasons the treasury must be filled; and when filled; it should be
carefully protected (by putting a stop to all useless expenditure), and
even sought to be increased. This is the eternal practice. The treasury
cannot be filled by (acting with) purity and righteousness, nor by
(acting with) heartless cruelty. It should be filled by adopting a middle
course. How can a weak king have a treasury? How again can a king who has
no treasury have strength? How can a weak man have kingdom? Whence again
can one without a kingdom obtain prosperity? For a person of high rank,
adversity is like death. For this reason the king should always increase
his treasury, and army, and allies and friends. All men disregard a king
with an empty treasury. Without being gratified with the little that such
a king can give, his servants never express any alacrity in his business.
In consequence of his affluence, the king succeeds in obtaining great
honours. Indeed, affluence conceals his very sins, like robes concealing
such parts of a feminine form as should not be exposed to the view. Those
with whom the king has formerly quarrelled become filled with grief at
the sight of his new affluence. Like dogs they once more take service
under him, and though they wait only for an opportunity to slay him, he
takes to them as if nothing has happened. How, O Bharata, can such a king
obtain happiness? The king should always exert for acquiring greatness.
He should never bend down in humility. [401] Exertion is manliness. He
should rather break at an unfavourable opportunity than bend before any
one. He should rather repair to the forest and live therewith the wild
animals. But he should not still live in the midst of ministers and
officers who have like robbers broken through all restraints. Even the
robbers of the forest may furnish a large number of soldiers for the
accomplishment of the fiercest of deeds. O Bharata! If the king
transgresses all wholesome restraints, all people become filled with
alarm. The very robbers who know not what compassion is, dread such a
king. [402] For this reason, the king: should always establish rules and
restraints for gladdening the hearts of his people. Rules in respect of
even very trivial matters are hailed with delight by the people. There
are men who think that this world is nothing and the future also is a
myth. He that is an atheist of this type, though his heart is agitated by
secret fears, should never be trusted. If the robbers of the forest,
while observing other virtues, commit depredations in respect only of
property, those depredations may be regarded as harmless. The lives of
thousands of creatures are protected in consequence of robbers observing
such restraints. Slaying an enemy who is flying away from battle,
ravishment of wives, ingratitude, plundering the property of a Brahmana,
depriving a person of the whole of his property, violation of maidens,
continued occupation of villages and towns as their lawful lords, and
adulterous congress with other people's wives--these are regarded as
wicked acts among even robbers, and robbers should always abstain from
them. It is again certain that those kings who strive (by making peace)
to inspire confidence upon themselves in the hearts of the robbers,
succeed, after watching all their ins and outs, in exterminating them.
For this reason, in dealing with robbers, it is necessary that they
should not be exterminated outright. [403] They should be sought to be
brought under the king's way. The king should never behave with cruelty
towards them, thinking that he is more powerful than they. Those kings
that do not exterminate them outright have no fear of extermination to
themselves. They, however, that do exterminate them have always to live
in fear in consequence of that act.'"



SECTION CXXXIV

"Bhishma said, 'In this connection, persons acquainted with the
scriptures declare this text in respect of duty, viz., for a Kshatriya
possessed of intelligence and knowledge, (the earning of) religious merit
and (the acquisition of) wealth, constitute his obvious duties. He should
not, by subtle discussions on duty and unseen consequences in respect of
a future world, abstain from accomplishing those two duties. As it is
useless to argue, upon seeing certain foot-prints on the ground, whether
they are wolf's or not, even so is all discussion upon the nature of
righteousness and the reverse. Nobody in this world ever sees the fruits
of righteousness and unrighteousness. A Kshatriya, therefore, should seek
the acquisition of power. He that is powerful is master of everything.
Wealth leads to the possession of an army. He that is powerful [404]
obtains intelligent advisers. He that is without wealth is truly fallen.
A little (of anything in the world) is regarded as the dirty remnant of a
feast. [405] If a strong man does even many bad acts, nobody, through
fear, says or does anything (for censuring or checking him). If
righteousness and Power be associated with Truth, they can then rescue
men from great perils. If, however, the two be compared, Power will
appear to be superior to Righteousness. It is from Power that
Righteousness springs. Righteousness rests upon Power as all immobile
things upon the earth. As smoke depends upon the wind (for its motion),
even so Righteousness depends upon Power. Righteousness which is the
weaker of the two depends for its support upon a tree. Righteousness is
dependent on them that are powerful even as pleasure is dependent upon
them that are given to enjoyment. There is nothing that powerful men
cannot do. Everything is pure with them that are powerful. A powerless
man, by committing evil acts can never escape. Men feel alarmed at his
conduct even as they are alarmed at the appearance of a wolf. One fallen
away from a state of affluence leads a life of humiliation and sorrow. A
life of humiliation and reproach is like death itself The learned have
said that when in consequence of one's sinful conduct one is cast off by
friends and companions, one is pierced repeatedly by the wordy darts of
others and one has to burn with grief on that account. Professors of
scriptures have said with respect to the expiation of sinfulness that one
should (if stained with sinfulness) study the three Vedas, wait upon and
worship the Brahmanas, gratify all men by looks, words, and acts, cast
off all meanness, marry in high families, proclaim the praises of others
while confessing one's own worthlessness, recite mantras, perform the
usual water-rites, assume a mildness of behaviour, and abstain from
speaking much, and perform austere penances, seek the refuge of Brahmanas
and Kshatriyas. Indeed, one who has committed many evil acts, should do
all this, without being angry at the reproaches uttered by men. By
conducting one's self in this way, one may soon become cleansed of all
his sins and regain the regard of the world. Indeed, one wins great
respect in this world and great rewards in the next, and enjoys diverse
kinds of happiness here by following such conduct and by sharing his
wealth with others.'"



SECTION CXXXV

"Bhishma said, 'In this connection is cited the old story of a robber who
having in this would been observant of restraints did not meet with
destruction in the next. There was a robber of the name of Kayavya, born
of a Kshatriya father and a Nishada mother. Kayavya was a practiser of
Kshatriya duties. Capable of smiting, possessed of intelligence and
courage, conversant with the scriptures, destitute of cruelty, devoted to
the Brahmanas, and worshipping his seniors and preceptors with reverence,
he protected the ascetics in the observance of their practices. Though a
robber, he still succeeded in winning felicity in heaven. Morning and
evening he used to excite the wrath of the deer by chasing them. He was
well conversant with all the practices of the Nishadas as also of all
animals living in the forest. Well acquainted with the requirements of
time and place, he roved over the mountains. Acquainted as he was with
the habits of all animals, his arrows never missed their aim, and his
weapons were strong. Alone, he could vanquish many hundreds of troops. He
worshipped his old, blind, and deaf parents in the forest every day. With
honey and flesh and fruits and roots and other kinds of excellent food,
he hospitably entertained all persons deserving of honour and did them
many good offices. He showed great respect for those Brahmanas that had
retired from the world for taking up their residence in the woods.
Killing the deer, he often took flesh to them. As regards those that were
unwilling, from fear of others, to accept gifts from him because of the
profession he followed, he used to go to their abodes before dawn and
leave flesh at their doors. [406] One day many thousands of robbers,
destitute of compassion in their conduct and regardless of all
restraints, desired to elect him as their leader.'

"The robbers said, 'Thou art acquainted with the requirements of place
and time. Thou hast wisdom and courage. Thy firmness also is great in
everything thou undertakest. Be thou our foremost of leaders, respected
by us all, We will do as thou wilt direct. Protect us duly, even as a
father or mother.'

"Kayavya said, 'Never kill ye a woman, or one that from fear keeps away
from the fight, or one that is a child, or one that is an ascetic. One
that abstains from fight should never be slain, nor should women be
seized or brought away with force. None of you should ever slay a woman
amongst all creatures. Let Brahmanas be always blessed and you should
always fight for their good. Truth should never be sacrificed. The
marriages of men should never be obstructed. No injury should be
inflicted on those houses in which the deities, the Pitris, and guests
are worshipped. Amongst creatures, Brahmanas deserve to be exempted by
you in your plundering excursions. By giving away even your all, you
should worship them. He who incurs the wrath of the Brahmanas, he for
whose discomfiture they wish, fails to find a rescuer in the three
worlds. He who speaks ill of the Brahmanas and wishes for their
destruction, himself meets with destruction like darkness at sunrise.
Residing here, ye shall acquire the fruits of your valour. Troops shall
be sent against those that will refuse to give us our dues. The rod of
chastisement is intended for the wicked. It is not intended for
self-aggrandisement. They who oppress the god deserve death, it is said.
They who seek to aggrandise their fortunes by afflicting kingdoms in
unscrupulous ways, very soon come to be regarded as vermin in a dead
body. Those robbers again that would conduct themselves by conforming to
these restraints of the scriptures, would soon win salvation although
leading a plundering life.'

"Bhishma continued, 'Those robbers, thus addressed, obeyed all the
commands of Kayavya. By desisting from sin, they obtained great
prosperity. By behaving himself in such a way by thus doing good to the
honest and by thus restraining the robbers from bad practices, Kayavya
won great success (in the next world). He who always thinks of this
narrative of Kayavya will not have any fear from the denizens of the
forest, in fact, from any earthly creature. Such a man will have no fear
from any creature, O Bharata! He will have no fear from wicked men. If
such a man goes to the forest, he will be able to live there with the
security of a king.'"



SECTION CXXXVI

"Bhishma said, 'In this connection, viz., the method by which a king
should fill his treasury, persons acquainted with the scriptures of olden
days cite the following verses sung by Brahman himself. The wealth of
persons who are given to the performance of sacrifices, as also the
wealth dedicated to the deities, should never be taken. A Kshatriya
should take the wealth of such persons as never perform religious rites
and sacrifices as are on that account regarded to be equal to robbers.
All the creatures that inhabit the earth and all the enjoyments that
appertain to sovereignty, O Bharata, belong to the Kshatriyas. All the
wealth of the earth belongs to the Kshatriya, and not to any person else.
That wealth the Kshatriya should use for keeping up his army and for the
performance of sacrifice. Tearing up such creepers and plants as are not
of any use, men burn them for cooking such vegetables as serve for
food. [407] Men conversant with duty have said that his wealth is useless
who does not, with libations of clarified butter, feed the gods, the
Pitris, and men. A virtuous ruler, O king, should take away such wealth.
By that wealth a large number of good people can be gratified. He should
not, however, hoard that wealth in his treasury. He who makes himself an
instrument of acquisition and taking away wealth from the wicked gives
them to those that are good is said to be conversant with the whole
science of morality. A king should extend his conquests in the next world
according to the measure of his power, and as gradually as vegetable
products are seen to grow. As some ants are seen to grow from no adequate
cause, even so sacrifice spring from no adequate cause. [408] As flies and
gnats and ants are driven off from the bodies of kine and other domestic
cattle (at the time of milking them), even so should persons who are
averse to the performance of sacrifices should be similarly driven off
from the kingdom. This is consistent with morality. As the dust that lies
on the earth, if pounded between two stones, becomes finer and finer,
even so questions of morality, the more they are reflected upon and
discussed, become finer and finer.'"



SECTION CXXXVII

"Bhishma said, 'These two, viz., one that provides for the future, and
one possessed of presence of mind, always enjoy happiness. The man of
procrastination, however, is lost. In this connection, listen attentively
to the following excellent story of a procrastinating person in the
matter of settling his course of action. In a lake that was not very deep
and which abounded with fishes, there lived three Sakula fishes that were
friends and constant companions. Amongst those three one had much
forethought and always liked to provide for what was coming. Another was
possessed of great presence of mind. The third was procrastinating. One
day certain fishermen coming to that lake began to bale out its waters to
a lower ground through diverse outlets. Beholding the water of the lake
gradually decreasing, the fish that had much foresight, addressing his
two companions on that occasion of danger, said, 'A great danger is about
to overtake all the aquatic creatures living in this lake. Let us
speedily go to some other place before our path becomes obstructed. He
that resists future evil by the aid of good policy, never incurs serious
danger. Let my counsels prevail with you. Let us all leave this place'
That one amongst the three who was procrastinating then answered, 'It is
well said. There is, however, no need of such haste. This is my
deliberate opinion.' Then the other fish, who was noted for presence of
mind, addressed his procrastinating companion and said, 'When the time
for anything comes, I never fail to provide for it according to policy.'
Hearing the answers of his two companions, he of great forethought and
considerable intelligence immediately set out by a current and reached
another deep lake. The fishermen, Seeing that all the water had been
baled out, shut in the fishes that remained, by diverse means. Then they
began to agitate the little water that remained, and as they began to
catch the fish, the procrastinating Sakula was caught with many others.
When the fisherman began to tie to a long string the fishes they had
caught, the Sakula who was noted for presence of mind thrust himself into
the company of those that had been so tied and remained quietly among
them, biting the string, for he thought that he should do it to give the
appearance of being caught. The fishermen believed that all the fishes
attached to the string had been caught. They then removed them to a piece
of deep water for washing them. Just at that time the Sakula noted for
presence of mind, leaving the string, quickly escaped. That fish,
however, who had been procrastinating, foolish and senseless and without
intelligence as he was, and, therefore, unable to escape, met with death.

"'Thus every one meets with destruction, like the procrastinating fish,
who from want of intelligence cannot divine the hour of danger. That man,
again, who regarding himself clever does not seek his own good in proper
time, incurs great danger like the Sakula who had presence of mind. Hence
these two only, viz., he that has much forethought and he that has
presence of mind, succeed in obtaining happiness. He, however, that is
procrastinating meets with destruction. Diverse are the divisions of
time, such as Kashtha, Kala, Muhurta, day, night, Lava, month, fortnight,
the six seasons, Kalpa, year. The divisions of the earth are called
place. Time cannot be seen. As regards the success of any object or
purpose, it is achieved or not achieved according to the manner in which
the mind is set to think of it. These two, viz., the person of
forethought and the person of presence of mind, have been declared by the
Rishis to be the foremost of men in all treatises on morality and profit
and in those dealing with emancipation. One, however, that does
everything after reflection and scrutiny, one that avails oneself of
proper means for the accomplishment of one's objects, always succeeds in
achieving much. Those again that act with due regard to time and place
succeed in winning results better than the mere man of foresight and the
man of presence of mind.'"



SECTION CXXXVIII

"Yudhishthira said, 'Thou hast, O bull of Bharata's race, said that that
intelligence which provides against the future, as well as that which can
meet present emergencies, is everywhere superior, while procrastination
brings about destruction. I desire, O grandsire, to hear of that superior
intelligence aided by which a king, conversant with the scriptures and
well versed with morality and profit, may not be stupefied even when
surrounded by many foes. I ask thee this, O chief of Kuru's race! It
behoveth thee to discourse to me on I his. I desire to hear everything,
comfortable to what has been laid down in the scriptures, about the
manner in which a king should conduct himself when he is assailed by many
foes. When a king falls into distress, a large number of foes, provoked
by his past acts, range themselves against him and seek to vanquish him.
How may, a king, weak and alone, succeed in holding up his head when he
is challenged on all sides by many powerful kings leagued together? How
does a king at such times make friends and foes? How should he, O bull of
Bharata's race, behave at such a time towards both friends and foes? When
those that have indications of friends really become his foes, what
should the king then do if he is to obtain happiness? With whom should he
make war and with whom should he make peace? Even if he be strong, how
should he behave in the midst of foes? O scorcher of foes, this I regard
to be the highest of all questions connected with the discharge of kingly
duties. There are few men for listening to the answer of this question
and none to answer it save Santanu's son, Bhishma, firmly wedded to truth
and having all his senses under control. O thou that art highly blessed
reflect upon it and discourse to me on it!'

"Bhishma said, 'O Yudhishthira, this question is certainly worthy of
thee. Its answer is fraught with great happiness. Listen to me, O son, as
I declare to thee, O Bharata, all the duties generally known that should
be practised in seasons of distress. A foe becomes a friend and a friend
also becomes a foe. The course of human actions, through the combination
of circumstances, becomes very uncertain. As regards, therefore, what
should be done and what should not, it is necessary that paying heed to
the requirements of time and place, one should either trust one's foes or
make war. One should, even exerting, one's self to one's best, make
friends with men of intelligence and knowledge that desire one's welfare.
One should make peace with even one's foes, when, O Bharata, one's life
cannot otherwise be saved. That foolish man who never makes peace with
foes, never succeeds in winning any gain or acquiring any of those fruits
for which others endeavour. He again who makes peace with foes and
quarrels with even friends after a full consideration of circumstances,
succeeds in obtaining great fruits. In this connection is cited the old
story of the discourse between a cat and a mouse at the foot of a banian.'

"Bhishma continued, 'There was a large banian in the midst of an
extensive forest. Covered with many kinds of creepers, it was the resort
of diverse kinds of birds. It had a large trunk from which numerous
branches extended in all directions. Delightful to look at, the shade it
afforded was very refreshing. It stood in the midst of the forest, and
animals of diverse species lived on it. A mouse of great wisdom, named
Palita, lived at the foot of that tree, having made a hole there with a
hundred outlets. On the branches of the tree there lived a cat, of the
name of Lomasa, in great happiness, daily devouring a large number of
birds. Some time after, a Chandala came into the forest and built a hut
for himself. Every evening after sunset he spread his traps. Indeed,
spreading his nets made of leathern strings he went back to his hut, and
happily passing the night in sleep, returned to the spot at the dawn of
day. Diverse kinds of animals fell into his traps every night. And it so
happened that one day the cat, in a moment of heedlessness, was caught in
the snare. O thou of great wisdom, when his foe the cat who was at all
times an enemy of the mouse species was thus caught in the net, the mouse
Palita came out of his hole and began to rove about fearlessly. While
trustfully roving through the forest in search of food, the mouse after a
little while saw the meat (that the Chandala had spread there as lure).
Getting upon the trap, the little animal began to eat the flesh. Laughing
mentally, he even got upon his enemy entangled helplessly in the net.
Intent on eating the flesh, he did not mark his own danger, for as he
suddenly cast his eyes he saw a terrible foe of his arrived at that spot.
That foe was none else than a restless mongoose of coppery eyes, of the
name of Harita. Living in underground holes, its body resembled the
flower of a reed. Allured to that spot by the scent of the mouse, the
animal came there with great speed for devouring his prey. And he stood
on his haunches, with head upraised, licking the corners of his mouth
with his tongue. The mouse beheld at the same time another foe living in
the trees, then sitting on the branch of the banian. It was a
night-prowling owl of the name of Chandraka of sharp beaks. Having become
an object of sight with both the mongoose and the owl, the mouse, in
great alarm, began to think in this strain: 'At such a season of great
danger, when death itself is staring me in the face, when there is fear
on every side, how should one act that wishes for one's good? Encompassed
on all sides by danger, seeing fear in every direction, the mouse, filled
with alarm for his safety, made a high resolution. Warding off even
innumerable dangers by hundreds of means, one should always save one's
life. Danger, at the present moment, encompasses me on every side. If I
were to descend from this trap on the ground, without adequate
precautions, the mongoose will surely seize and devour me. If I remain on
this trap, the owl will surely seize me. If, again, that cat succeeds in
disentangling himself from the net, he also is certain to devour me. It
is not proper, however, that a person of our intelligence should lose his
wits. I shall, therefore, strive my best to save my life, aided by proper
means and intelligence. A person possessed of intelligence and wisdom and
conversant with the science of policy never sinks, however great and
terrible the danger that threatens him. At present, however, I do not
behold any other refuge than this cat. He is an enemy. But he is in
distress. The service that I can do him is very great. Sought to be made
a prey by three foes, how should I now act for saving my life? I should
now seek the protection of one of those foes, viz., the cat. Taking the
aid of the science of policy, let me counsel the cat for his good, so
that I may, with my intelligence, escape from all the three. The cat is
my great foe, but the distress into which he has fallen is very great.
Let me try whether I can succeed in making this foolish creature
understand his own interests. Having fallen into such distress, he may
make peace with me. A person when afflicted by a stronger one should make
peace with even an enemy. Professors of the science of policy say that
even this should be the conduct of one who having fallen into distress
seeks the safety of his life. It is better to have a learned person for
an enemy than a fool for a friend. As regards myself, my life now rests
entirely in the hands of my enemy the cat. I shall now address the cat on
the subject of his own liberation. Perhaps, at this moment, it would not
be wrong to take the cat for an intelligent and learned foe.' Even thus
did that mouse, surrounded by foes, pursue his reflections. Having
reflected in this strain, the mouse, conversant with the science of
Profit and well acquainted with occasions when war should be declared and
peace made, gently addressed the cat, saying, 'I address thee in
friendship, O cat! Art thou alive? I wish thee to live! I desire the good
of us both. O amiable one, thou hast no cause for fear. Thou shalt live
in happiness. I shall rescue thee, if, indeed, thou dost not slay me.
There is an excellent expedient in this case, which suggests itself to
me, and by which you may obtain your escape and I may obtain great
benefit. By reflecting earnestly I have hit upon that expedient for thy
sake and for my sake, for it will benefit both of us. There are the
mongoose and the owl, both waiting with evil intent. Only so long, O cat,
as they do not attack me, is my life safe. There that wretched owl with
restless glances and horrid cries is eyeing me from the branch of that
tree. I am exceedingly frightened by it. Friendship, as regards the good,
is seven-paced. [409] Possessed of wisdom as thou art, thou art my friend.
I, shall act towards thee as a friend. Thou needst have no fear now.
Without my help, O cat, thou wilt not succeed in tearing the net. I,
however, shall cut the net for serving thee, if thou abstain from killing
me. Thou hast lived on this tree and I have lived at its foot. Both of us
have dwelt here for many long years. All this is known to thee. He upon
whom nobody places his trust, and he who never trusts another, are never
applauded by the wise. Both of them are unhappy. For this reason, let our
love for each other increase, and let there be union amongst us two. Men
of wisdom never applaud the endeavour to do an act when its opportunity
has passed away. Know that this is the proper time for such an
understanding amongst us. I wish that thou shouldst live, and thou also
wishest that I should live. A man crosses a deep and large river by a
piece of wood. It is seen that the man takes the piece of wood to the
other side, and the piece of wood also takes the man to the other side.
Like this, our compact, also will bring happiness to both of us. I will
rescue thee, and thou also wilt rescue me.' Having said these words that
were beneficial to both of them, that were fraught with reason and on
that account highly acceptable, the mouse Palita waited in expectation of
an answer.

"'Hearing these well-chosen words, fraught with reason and highly
acceptable, that the mouse said, the mouse's foe possessed of judgment
and forethought, viz., the cat spoke in reply. Endued with great
intelligence, and possessed of eloquence, the cat, reflecting upon his
own state, praised the Words of the speaker and honoured him by gentle
words in return. Possessed of sharp foreteeth and having eyes that
resembled the stones called lapis lazuli, the cat called Lomasa, gentle
eyeing the mouse, answered as follows: I am delighted with thee, O
amiable one! Blessed be thou that wishest me to live! Do that, without
hesitation, which thou thinkest to be of beneficial consequences. I am
certainly in great distress. Thou art, if possible, in greater distress
still. Let there be a compact between us without delay. I will do that
which is opportune and necessary for the accomplishment of our business,
O Puissant one! If thou rescuest me, the service will go for nothing I
place myself in thy hands. I am devoted to thee. I shall wait upon and
serve thee like a disciple. I seek thy protection and shall always obey
thy behests,' Thus addressed, the mouse Palita, addressing in return the
cat who was completely under his control, said these words of grave
import and high wisdom: 'Thou hast spoken most magnanimously. It could
scarcely be unexpected from one like thee. Listen to me as I disclose the
expedient I have hit upon for benefiting both of us. I will crouch myself
beneath thy body. I am exceedingly frightened at the mongoose. Do thou
save me. Kill me not. I am competent to rescue thee. Protect me also from
the owl, for that wretch too wishes to seize me for his prey. I shall cut
the noose that entangles thee. I swear by Truth, O friend!' Hearing these
judicious words fraught with reason, Lomasa, filled with delight, cast
his eyes upon Palita and applauded him with exclamations of welcome.
Having applauded Palita, the cat, disposed to friendliness, reflected for
a moment, and gladly said without losing any time, 'Come quickly to me!
Blessed be thou, thou art, indeed, a friend dear to me as life. O thou of
great I wisdom, through thy grace I have almost got back my life.
Whatever it is in my power to do for thee now, tell me and I shall do it.
Let there be peace between us, O friend! Liberated from this danger, I
shall, with all my friends and relatives, do all that may be agreeable
and beneficial to thee. O amiable one, freed from this distress, I shall
certainly seek to gladden thee, and worship and honour thee on every
occasion in return for thy services. A person by doing even abundant
services in return never becomes equal to the person that did him good in
the first instance. The former does those services for the sake of
services received. The latter, however, should be held to have acted
without any such motive.'

"Bhishma continued, 'The mouse, having thus made the cat understand his
own interests, trustfully crouched beneath his enemy's body. Possessed of
learning, and thus assured by the cat, the mouse trustfully laid himself
thus under the breast of the cat as if it were the lap of his father or
mother. Beholding him thus ensconced within the body of the cat, the
mongoose and the owl both became hopeless of seizing their prey. Indeed,
seeing that close intimacy between the mouse and the cat, both Harita and
Chandraka became alarmed and filled with wonder. Both of them had
strength and intelligence. Clever in seizing their prey, though near, the
mongoose and the owl felt unable to wean the mouse and the cat from that
compact. Indeed, beholding the cat and the mouse make that covenant for
accomplishing their mutual ends, the mongoose and the owl both left that
spot and went away to their respective abodes. After this, the mouse
Palita, conversant with the requirements of time and place, began, as he
lay under the body of the cat, to cut strings of the noose slowly,
waiting for the proper time to finish his work. Distressed by the strings
that entangled him, the cat became impatient upon seeing the mouse slowly
cutting away the noose. Beholding the mouse employed so slowly in the
work, the cat wishing to expedite him in the task, said: 'How is it, O
amiable one, that thou dost not proceed with haste in thy work? Dost thou
disregard me now, having thyself succeeded in thy object? O slayer of
foes, do thou cut these strings quickly. The hunter will soon come here.'
Thus addressed by the cat who had become impatient, the mouse possessed
of intelligence said these beneficial words fraught with his own good
unto the cat who did not seem to possess much wisdom: 'Wait in silence, O
amiable one! Expedition is not necessary. Drive all thy fears. We know
the requirements of time. We are not wasting time. When an act is begun
at an improper time, it never becomes profitable when accomplished. That
act, on the other hand, which is begun at the proper time, always
produces splendid fruits. If thou be freed at an improper time, I shall
have to stand in great fear of thee. Therefore, do thou wait for the
proper time. Do not be impatient, O friend! When I shall see the hunter
approach towards this spot armed with weapons, I shall cut the strings at
that moment of fear to both of us. Freed then, thou wilt ascend the tree.
At that time thou wilt not think of anything else save the safety of thy
life. And when thou, O Lomasa, wilt fly away in fear, I shall enter my
hole and thou wilt get upon the tree.' Thus addressed by the mouse in
words that were beneficial to him, the cat, possessed of intelligence and
eloquence, and impatient of saving his life, replied unto the mouse in
the following words. Indeed, the cat, who had quickly and properly done
his own part of the covenant, addressing the mouse who was not
expeditious in discharging his part, said, 'I rescued thee from a great
danger with considerable promptness. Alas! honest persons never do the
business of their friends in this way. Filled with delight while doing
it, they do it otherwise. Thou shouldst do what is for my good with
greater expedition. O thou of great wisdom, do thou exert a little so
that good may be done to both of us. If, on the other hand, remembering
our former hostility thou art only suffering the time to slip away, know,
O wicked wight, that the consequence of this act of thine will surely be
to lessen the duration of thy own life! [410] If I have ever, before this,
unconsciously done thee any wrong, thou shouldst not bear it in
remembrance. I beg thy forgiveness. Be gratified with me.' After the cat
had said these words, the mouse, possessed of intelligence and wisdom and
knowledge of the scriptures, said these excellent words unto him: 'I
have, O cat, heard what thou hast said in furtherance of thy own object.
Listen, however, to me as I tell thee what is consistent with my own
objects. That friendship in which there is fear and which cannot be kept
up without fear, should be maintained with great caution like the hand
(of the snake-charmer) from the snake's fangs. The person that does not
protect himself after having made a covenant with a stronger individual,
finds that covenant to be productive of injury instead of benefit. Nobody
is anybody's friend; nobody is anybody's well-wisher; persons become
friends or foes only from motives of interest. Interest enlists interest
even as tame elephants catch wild individuals of their species. After,
again, an act has been accomplished, the doer is scarcely regarded. For
this reason, all acts should be so done that something may remain to be
done. When I shall set thee free, thou wilt, afflicted by the fear of the
hunter, fly away for thy life without ever thinking of seizing me.
Behold, all the strings of this net have been cut by me. Only one remains
to be cut. I will cut that also with haste. Be comforted, O Lomasa!'
While the mouse and the cat were thus talking with each other, both in
serious danger, the night gradually wore away. A great fear, however,
penetrated the heart of the cat. When at last morning came, the Chandala,
whose name was Parigha, appeared on the scene. His visage was frightful.
His hair was black and tawny. His hips were very, large and his aspect
was very fierce. Of a large mouth that extended from car to car, and
exceedingly filthy, his ears were very long. Armed with weapons and
accompanied by a pack of dogs, the grim-looking man appeared on the
scene. Beholding the individual who resembled a messenger of Yama, the
cat became filled with fear. Penetrated with fright, he addressed Palita
and said, 'What shalt thou do now?' The mouse very quickly cut the
remaining string that held fast the cat. Freed from the noose, the cat
ran with speed and got upon the banian. Palita also, freed from that
situation of danger and from the presence of a terrible foe, quickly fled
and entered his hole. Lomasa meanwhile had climbed the high tree. The
hunter, seeing everything, took tip his net. His hopes frustrated, he
also quickly left that spot. Indeed, O bull of Bharata's race, the
Chandala returned to his abode. Liberated from that great peril, and
having obtained back his life which is so very valuable, the cat from the
branches of that tree addressed the mouse Palita then staying within the
hole, and said, 'Without having conversed with me, thou hast suddenly run
away. I hope thou dost not suspect me of any evil intent. I am certainly
grateful and thou hast done me a great service. Having inspired me with
trustfulness and having given me my life, why dost thou not approach me
at a time when friends should enjoy the sweetness of friendship? Having
made friends, he that forgets them afterwards, is regarded a wicked
person and never succeeds in obtaining friends at times of danger and
need. I have been, O friend, honoured and served by thee to the best of
thy power. It behoveth thee to enjoy the company of my poor self who has
become thy friend. Like disciples worshipping their preceptor, all the
friends I have, all my relatives and kinsmen, will honour and worship
thee. I myself too shall worship thee with all thy friends and kinsmen.
What grateful person is there that will not worship the giver of his
life? Be thou the lord of both my body and home. Be thou the disposer of
all my wealth and possessions. Be thou my honoured counsellor and do thou
rule me like a father. I swear by my life that thou hast no fear from us.
In intelligence thou art Usanas himself. By the power of thy
understanding thou hast conquered us. Possessed of the strength of
policy, thou hast given us our life.' Addressed in such soothing words by
the cat, the mouse, conversant with all that is productive of the highest
good, replied in these sweet words that were beneficial to himself: 'I
have heard, O Lomasa, all that thou hast said. Listen now as I say what
appears to me. Friends should be well examined. Foes also should be well
studied. In this world, a task like this is regarded by even the learned
as a difficult one depending upon acute intelligence. Friends assume the
guise of foes, and foes assume the guise of friends. When compacts of
friendship are formed, it is difficult for the parties to understand
whether the other parties are really moved by lust and wrath. There is no
such thing as a foe. There is no such thing in existence as a friend. It
is force of circumstances that creates friends and foes. He who regards
his own interests ensured as long as another person lives and thinks them
endangered when that other person will cease to live, takes that other
person for a friend and considers him so as long as those interests of
his are not clashed against. There is no condition that deserves
permanently the name either of friendship or hostility. Both friends and
foes arise from considerations of interest and gain. Friendship becomes
changed into enmity in the course of time. A foe also becomes a friend.
Self-interest is very powerful. He who reposes blind trust on friends and
always behaves with mistrust towards foes without paying any regard to
considerations of policy, finds his life to be unsafe. He who,
disregarding all considerations of policy, sets his heart upon an
affectionate union with either friends or foes, comes to be regarded as a
person whose understanding has been unhinged. One should not repose trust
upon a person undeserving of trust, nor should one trust too much a
person deserving of trust. The danger that arises from blind reposing of
confidence is such that it cuts the very roots (of the person that
reposes such confidence). The father, the mother, the son, the maternal
uncle, the sister's son, other relatives and kinsmen, are all guided by
considerations of interest and profit. Father and mother may be seen to
discard the dear son if fallen. [411] People take care of their own
selves. Behold the efficacy of self-interest. O thou that art possessed
of great wisdom, his escape is very difficult who immediately after he is
freed from danger seeks the means of his enemy's happiness. Thou camest
down from the tree-top to this very spot. Thou couldst not, from levity
of understanding, ascertain that a net had been spread here. A person,
possessed of levity of understanding, fails to protect his own self. How
can he protect others? Such a person, without doubt, ruins all his acts.
Thou tellest me in sweet words that I am very dear to thee. Hear me,
however, O friend, the reasons that exist on my side. One becomes dear
from an adequate cause. One becomes a foe from an adequate cause. This
whole world of creatures is moved by the desire of gain (in some form or
other). One never becomes dear to another (without cause). The friendship
between two uterine brothers, the love between husband and wife, depends
upon interest. I do not know any kind of affection between any persons
that does not rest upon some motive of self-interest. If, as is sometimes
seen, uterine brothers or husband and wife having quarrelled reunite
together from a natural affection, such a thing is not to be seen in
persons unconnected with one another. One becomes dear for one's
liberality. Another becomes dear for his sweet words. A third becomes so
in consequence of his religious acts. Generally, a person becomes dear
for the purpose he serves. The affection between us arose from a
sufficient cause. That cause exists no longer. On the other hand, from
adequate reason, that affection between us has come to an end. What is
that reason, I ask, for which I have become so dear to thee, besides thy
desire of making me thy prey? Thou shouldst know that I am not forgetful
of this. Time spoils reasons. Thou seekest thy own interests. Others,
however, Possessed of wisdom, understand their own interests. The world
rests upon the example of the wise. Thou shouldst not address such words
to a person possessed of learning and competent to understand his own
interests. Thou art powerful. The reason of this affection that thou
showest for me now is ill-timed. Guided, however, by my own interests, I
myself am firm in peace and war that are themselves very unstable. The
circumstances under which peace is to be made or war declared are changed
as quickly as the clouds change their form. This very day thou wert my
foe. This very day, again, thou wert my friend. This very day thou hast
once more become my enemy. Behold the levity of the considerations that
move living creatures. There was friendship between us as long as there
was reason for its existence. That reason, dependant upon time, has
passed away. Without it, that friendship also has passed away. Thou art
by nature my foe. From circumstances thou becomest my friend. That state
of things has passed away. The old state of enmity that is natural has
come back. Thoroughly conversant as I am with the dictates of policy that
have been thus laid down, tell me, why I should enter today, for thy
sake, the net that is spread for me. Through thy power I was freed from a
great danger. Through my power thou hast been freed from a similar
danger. Each of us has served the other. There is no need of uniting
ourselves again in friendly intercourse. O amiable one, the object thou
hadst hath been accomplished. The object I had has also been
accomplished. Thou hast now no use for me except to make me your meal. I
am thy food. Thou art the eater. I am weak. Thou art strong. There cannot
be a friendly union between us when we are situated so unequally. I
understand thy wisdom. Having been rescued from the net, thou applaudest
me so that thou mayst succeed in easily making a meal of me. Thou wert
entangled in the net for the sake of food. Thou hast been freed from it.
Thou feelest now the pangs of hunger. Having recourse to that wisdom
which arises from a study of the scriptures, thou seekest verily to eat
me up today. I know that thou art hungry. I know that this is thy hour
for taking food. Thou art seeking for thy prey, with thy eyes directed
towards me. Thou hast sons and wives. Thou seekest still friendly union
with me and wishest to treat me with affection and do me services. O
friend, I am incapable of acceding to this proposal. Seeing me with thee,
why will not thy dear spouse and thy loving children cheerfully eat me
up? I shall not, therefore, unite with thee in friendship. The reason no
longer exists for such a union. If, indeed, thou dost not forget my good
offices, think of what will be beneficial to me and be comfortable. What
person is there possessed of any wisdom that will place himself under the
power of a foe that is not distinguished for righteousness, that is in
pangs of hunger, and that is on the look-out for a prey? Be happy then, I
will presently leave thee. I am filled with alarm even if I behold thee
from a distance. I shall not mingle with thee, cease in thy attempts, O
Lomasa! If thou thinkest that I have done thee a service, follow then the
dictates of friendship when I may happen to rove trustfully or
heedlessly. Even that will be gratitude in thee. A residence near a
person possessed of strength and power is never applauded, even if the
danger that existed be regarded to have passed away. I should always
stand in fear of one more powerful than myself. If thou dost not seek thy
own interests (of the kind indicated), tell me then what is there that I
should do for thee. I shall certainly give thee everything except my
life. For protecting one's own self one should give up one's very
children, and kingdom, and jewels, and wealth. One should sacrifice one's
all for protecting one's own self. If a person lives he can recover all
the affluence that he may have to give unto foes for protecting his life.
It is not desirable to give up life like one's wealth. Indeed, one's own
self should always be protected by, as I have already said, giving up
one's wives and wealth. Persons who are mindful of protecting their own
selves and who do all their acts after a proper consideration and survey,
never incur danger as the consequence of their acts. They that are weak
always know him for a foe who is possessed of greater strength. Their
understanding, firm in the truths of the scriptures, never loses its
steadiness.'

"Thus rebuked soundly by the mouse Palita, the cat, blushing with shame,
addressed the mouse and said the following words."

"Lomasa said, 'Truly I swear by thee that to injure a friend is in my
estimation very censurable. I know thy wisdom. I know also that thou art
devoted to my good. Guided by the science of Profit, thou said that there
is cause for a breach between thee and me. It doth not behove thee,
however, O good friend, to take me for what I am not. I cherish a great
friendship for thee in consequence of thy having granted me my life. I
am, again, acquainted with duties. I am all appreciator of other people's
merits. I am very grateful for services received. I am devoted to the
service of friends. I am, again, especially devoted to thee. For these
reasons, O good friend, it behoveth thee to reunite thyself with me. If I
am commanded by thee, I can, with all my kinsmen and relatives, lay down
my very life. They that are possessed of learning and wisdom see ample
reason for placing their trust in persons of such mental disposition as
ourselves. O thou that art acquainted with the truths of morality, it
behoveth thee not to cherish any suspicion in respect of me.' Thus
addressed by the cat, the mouse reflecting a little, said these words of
grave import unto the former, 'Thou art exceedingly good. I have heard
all that thou hast said and am glad to hear thee. For all that, however,
I cannot trust thee. It is impossible for thee, by such eulogies or by
gifts of great wealth, to induce me to unite with thee again. I tell
thee, O friend, that they who are possessed of wisdom never place
themselves, when there is not sufficient reason, under the power of a
foe. A weak person having made a compact with a stronger one when both
are threatened by foes, should (when that common danger passes away)
conduct himself heedfully and by considerations of policy. Having gained
his object, the weaker of the two parties should not again repose
confidence on the stronger. One, should never trust a person who does not
deserve to be trusted. Nor should one repose blind confidence upon a
person deserving of trust. One should always endeavour to inspire others
with confidence in himself-. One should not, however, himself repose
confidence in foes. For these reasons one should, under all
circumstances, protect his own self. One's possessions and children and
everything are so long valuable as one is alive. In brief, the highest
truth of all treatises on policy is mistrust. For this reason, mistrust
of all is productive of the greatest good. However weak people may be, if
they mistrust their foes, the latter, even if strong, never succeed in
getting them under power. O cat, one like myself should always guard ones
life from persons like thee. Do thou also protect thy own life from the
Chandala whose rage has been excited.' [412] While the mouse thus spake,
the cat, frightened at the mention of the hunter, hastily leaving the
branch of the tree, ran away with great speed. Having thus displayed his
power of understanding, the mouse Palita also, conversant with the truths
of scripture and possessed of wisdom, entered another hole.'

"Bhishma continued, 'Even thus the mouse Palita, possessed of wisdom,
though weak and alone, succeeded in baffling many powerful foes. One
possessed of intelligence and learning should make peace with a powerful
foe. The mouse and the cat owed their escape to their reliance upon each
other's services. I have thus pointed out to thee the course of Kshatriya
duties at great length. Listen now to me in brief. When two persons who
were once engaged in hostilities make peace with each other, it is
certain that each of them has it in his heart to over-reach the other. In
such a case he that is possessed of wisdom succeeds by the power of his
understanding in over-reaching the other. He, on the other hand, who is
destitute of wisdom suffers himself, in consequence of his heedlessness,
to be over-reached by the wise. It is necessary, therefore, that, in fear
one should seem to be fearless, and while really mistrusting others one
should seem to be trustful. One who acts with such heedfulness never
trips, or tripping, is never ruined. When the time comes for it, one
should make peace with an enemy; and when the time comes, one should wage
war with even a friend. Even thus should one conduct oneself, O king, as
they have said that are conversant with the considerations of peace (and
war). Knowing this, O monarch, and bearing the truths of scripture in
mind, one should, with all his senses about one and without heedfulness,
act like a person in fear before the cause of fear actually presents
itself. One should, before the cause of fear has actually come, act like
a person in fear, and make peace with foes. Such fear and heedfulness
lead to keenness of understanding. If one acts like a man in fear before
the cause of fear is at hand, one is never filled with fear when that
cause is actually present. From the fear, however, of a person who always
acts with fearlessness, very great fear is seen to arise. [413] 'Never
cherish fear'--such a counsel should never be given to any one. The
person that cherishes fear moved by a consciousness of his weakness,
always seeks 'the counsel of wise and experienced men. For these reasons,
one should, when in fear, seem to be fearless, and when mistrusting
(others) should seem to be trustful. One should not, in view of even the
gravest acts, behave towards others with falsehood. Thus have I recited
to thee, O Yudhishthira, the old story (of the mouse and the cat). Having
listened to it, do thou act duly in the midst of thy friends and kinsmen.
Deriving from that story a high understanding, and learning the
difference between friend and foe and the proper time for war and peace,
thou wilt discover means of escape when overwhelmed with danger. Making
peace, at a time of common danger, with one that is powerful, thou
shouldst act with proper consideration in the matter of uniting thyself
with the foe (when the common danger has passed away). Indeed, having
gained thy object, thou shouldst not trust the foe again. This path of
policy is consistent with the aggregate of three (viz., Virtue, Profit,
and Pleasure), O king! Guided by this Sruti, do thou win prosperity by
once more protecting thy subjects. O son of Pandu, always seek the
companionship of Brahmanas in all thy acts. Brahmans constitute the great
source of benefit both in this world and the next. They are teachers of
duty and morality. They are always grateful, O puissant one! If
worshipped, they are sure to do thee good. Therefore, O king, thou
shouldst always worship them. Thou wilt then, O king, duly obtain
kingdom, great good, fame, achievement's and progeny in their proper
order. With eyes directed to this history of peace and war between the
mouse and the cat, this history couched in excellent words and capable of
sharpening the intelligence, a king should always conduct himself in the
midst of his foes.'"



SECTION CXXXIX

"Yudhishthira said, 'Thou hast laid it down, O mighty one, that no trust
should be placed upon foes. But how would the king maintain himself if he
were not to trust anybody? From trust, O king, thou hast said, great
danger arises to kings. But how, O monarch, can a king, without trusting
others, conquer his foes? Kindly remove this doubt of mine. My mind has
become confused, O grandsire, at what I have heard thee say on the
subject of mistrust.'

"Bhishma said, 'Listen, O king, to what happened at the abode of
Brahmadatta, viz., the conversation between Pujani and king Brahmadatta.
There was a bird named Pujani who lived for a long time with king
Brahmadatta in the inner apartments of his palace at Kampilya. Like the
bird Jivajivaka, Pujani could mimic the cries of all animals. Though a
bird by birth, she had great knowledge and was conversant with every
truth. While living there, she brought forth an offspring of great
splendour. At the very same time the king also got by his queen a son.
Pujani, who was grateful for the shelter of the king's roof, used every
day to go to the shores of the ocean and bring a couple of fruits for the
nourishment of her own young one and the infant prince. One of those
fruits she gave to her own child and the other she gave to the prince.
The fruits she brought were sweet as nectar, and capable of increasing
strength and energy. Every day she brought them and everyday she disposed
of them in the same way. The infant prince derived great strength from
the fruit of Pujani's giving that he ate. One day the infant prince,
while borne on the arms of his nurse, saw the little offspring of Pujani.
Getting down from the nurse's arms, the child ran towards the bird, and
moved by childish impulse, began to Play with it, relishing the sport
highly. At length, raising the bird which was of the same age with
himself in his hands, the prince pressed out its young life and then came
back to his nurse. The dam, O king, who had been out in her search after
the accustomed fruits, returning to the palace, beheld her young one
lying on the ground, killed by the prince. Beholding her son deprived of
life, Pujani, with tears gushing down her cheeks, and heart burning with
grief, wept bitterly and said, 'Alas, nobody should live with a Kshatriya
or make friends with him or take delight in any intercourse with him.
When they have any object to serve, they behave with courtesy. When that
object has been served they cast off the instrument. The Kshatriyas do
evil unto all. They should never be trusted. Even after doing an injury
they always seek to soothe and assure the injured for nothing. I shall
certainly take due vengeance, for this act of hostility, upon this cruel
and ungrateful betrayer of confidence. He has been guilty of a triple sin
in taking the life of one that was horn on the same day with him and that
was being reared with him in the same place, that used to eat with him,
and that was dependent on him for protection.' Having said these words
unto herself, Pujani, with her talons, pierced the eyes of the prince,
and deriving some comfort from that act of vengeance, once more said, 'A
sinful act, perpetrated deliberately, assails the doer without any loss
of time. They. on the other hand, who avenge themselves of an injury,
never lose their merit by such conduct. If the consequence of a sinful
act be not seen in the perpetrator himself, they would certainly be seen,
O king, in his sons or son's sons or daughter's sons. Brahmadatta,
beholding his son blinded by Pujani and regarding the act to have been a
proper vengeance for what his son had done, said these words unto Pujani.'

"Brahmadatta said, 'An injury was done by us to thee. Thou hast avenged
it by doing an injury in return. The account has been squared. Do not
leave thy present abode. On the other hand, continue to dwell here, O
Pujani.'

"Pujani said, 'If a person having once injured another continues to
reside with that other, they that are possessed of learning never applaud
his conduct. Under such circumstances it is always better for the injurer
to leave his old place. One should never place one's trust upon the
soothing assurances received from an injured party. The fool that trusts
such assurances soon meets with destruction. Animosity is not quickly
cooled. The very sons and grandsons of persons that have injured each
other meet with destruction (in consequence of the quarrel descending
like an inheritance). In consequence again of such destruction of their
offspring, they lose the next world also. Amongst men that have injured
one another, mistrust would be productive of happiness. One that has
betrayed confidence should never be trusted in the least. One who is not
deserving of trust should not be trusted; nor should too much trust be
placed upon a person deserving of trust. The danger that arises from
blind confidence brings about a destruction that is complete. One should
seek to inspire others with confidence in one's self. One, however,
should never repose confidence on others. The father and the mother only
are the foremost of friends. The wife is merely a vessel for drawing the
seeds. The son is only one's seed. The brother is a foe. The friend or
companion requires to have his palms oiled if he is to remain so. One's
own self it is that enjoys or suffers one's happiness or misery. Amongst
persons that have injured one another, it is not advisable there should
be (real) peace. The reasons no longer exists for which I lived here. The
mind of a person who has once injured another becomes naturally filled
with mistrust, if he sees the injured person worshipping him with gifts
and honours. Such conduct, especially when displayed by those that are
strong, always fills the weak with alarm. A person possessed of
intelligence should leave that place where he first meets with honour in
order to meet only with dishonour and injury next. In spite of any
subsequent honour that he might obtain from his enemy, he should behave
in this way. I have dwelt in thy abode for a longtime, all along honoured
by thee. A cause of enmity, however, has at last arisen. I should,
therefore, leave this place without any hesitation.'

"Brahmadatta said, 'One who does an injury in return for an injury
received is never regarded as offending. Indeed, the avenger squares his
account by such conduct. Therefore, O Pujani, continue to reside here
without leaving this place.'

"Pujani said, 'No friendship can once more be cemented between a person
that has injured and him that has inflicted an injury in return. The
hearts of neither can forget what has happened.'

"Brahmadatta said, 'It is necessary that a union should take place
between an injurer and the avenger of that injury. Mutual animosity, upon
such a union, has been seen to cool. No fresh injury also has followed in
such cases.'

"Pujani said, 'Animosity (springing from mutual injuries) can never die.
The person injured should never trust his foes, thinking, 'O, I have been
soothed with assurances of goodwill.' In this world, men frequently meet
with destruction in consequence of (misplaced) confidence. For this
reason it is necessary that we should no longer meet each other. They who
cannot be reduced to subjection by the application of even force and
sharp weapons, can be conquered by (insincere) conciliation like (wild)
elephants through a (tame) she-elephant.'

"Brahmadatta said, 'From the fact of two persons residing together, even
if one inflicts upon the other deadly injury, an affection arises
naturally between them, as also mutual trust as in the case, of the
Chandala and the dog. Amongst persons that have injured one another,
co-residence blunts the keenness of animosity. Indeed, that animosity
does not last long, but disappears quickly like water poured upon the
leaf of a lotus.'

"Pujani said, 'Hostility springs from five causes. Persons possessed of
learning know it. Those five causes are woman, land, harsh words, natural
incompatibility, and injury. [414] When the person with whom hostility
occurs happens to be a man of liberality, he should never be slain,
particularly by a Kshatriya, openly or by covert means. In such a case,
the man's fault should be properly weighed. [415] When hostility has
arisen with even a friend, no further confidence should be reposed upon
him. Feelings of animosity lie hid like fire in wood. Like the Aurvya
fire within the waters of the ocean, the fire of animosity can never be
extinguished by gifts of wealth, by display of prowess, by conciliation,
or by scriptural learning. The fire of animosity, once ignited, the
result of an injury once inflicted, is never extinguished, O king,
without consuming out the right one of the parties. One, having injured a
person, should never trust him again as one's friend, even though one
might have (after the infliction of the injury) worshipped him with
wealth and honours. The fact of the injury inflicted fills the injurer
with fear. I never injured thee. Thou also didst never do me an injury.
For this reason I dwelt in thy abode. All that is changed, and at present
I cannot trust thee.'

"Brahmadatta said, 'It is Time that does every act, Acts are of diverse
kinds, and all of them proceed from Time. Who, therefore, injures
whom? [416] Birth and Death happen in the same way. Creatures act (i.e.,
take birth and live) in consequence of Time, and it is in consequence
also of Time that they cease to live. Some are seen to die at once. Some
die one at a time. Some are seen to live for long periods. Like fire
consuming the fuel, Time consumes all creatures. O blessed lady, I am,
therefore, not the cause of your sorrow, nor art thou the cause of mine.
It is Time that always ordains the weal and woe of embodied creatures. Do
thou then continue to dwell here according to thy pleasure, with
affection for me and without fear of any injury from me. What thou hast
done has been forgiven by me. Do thou also forgive me, O Pujani!'

"Pujani said, 'If Time, according to thee, be the cause of all acts, then
of course nobody can cherish feelings of animosity towards anybody on
earth. I ask, however, why friends and kinsmen, seek to avenge themselves
the slain. Why also did the gods and the Asuras in days of your smite
each other in battle? If it is Time that causes weal and woe and birth
and death, why do physicians, then seek, to administer medicines to the
sick? If it is Time that is moulding everything, what need is there of
medicines? Why do people, deprived of their senses by grief, indulge in
such delirious rhapsodies? If Time, according to thee, be the cause of
acts, how can religious merit be acquired by persons performing religious
acts? Thy son killed my child. I have injured him for that. I have by
that act, O king, become liable to be slain by thee. Moved by grief for
my son, I have done this injury to thy son. Listen now to the reason why
I have become liable to be killed by thee. Men wish for birds either to
kill them for food or to keep them in cages for sport. There is no third
reason besides such slaughter or immurement for which men would seek
individuals of our species. Birds, again, from fear of being either
killed or immured by men seek safety in Right. Persons conversant with
the Vedas have said that death and immurement are both painful. Life is
dear unto all. All creatures are made miserable by grief and pain. All
creatures wish for happiness. Misery arises from various sources.
Decrepitude, O Brahmadatta, is misery. The loss of wealth is misery. The
adjacence of anything disagreeable or evil is misery. Separation or
dissociation from friends and agreeable objects is misery. Misery arises
from death and immurement. Misery arises from causes connected with women
and from other natural causes. The misery that arises from the death of
children alters and afflicts all creatures very greatly. Some foolish
persons say that there is no misery in others' misery. [417] Only he who
has not felt any misery himself can say so in the midst of men. He,
however, that has felt sorrow and misery, would never venture to say so.
One that has felt the pangs of every kind of misery feels the misery of
others as one's own. What I have done to thee, O king, and what thou has
done to me, cannot be washed away by even a hundred years After what we
have done to each other, there cannot be a reconciliation. As often as
thou wilt happen to think of thy son, thy animosity towards me will
become fresh. If a person after avenging oneself of an injury, desires to
make peace with the injured, the parties cannot be properly reunited even
like the fragments of an earthen vessel. Men conversant with scriptures
have laid it down that trust never produces happiness Usanas himself sang
two verses unto Prahlada in days of old. He who trusts the words, true or
false, of a foe, meets with destruction like a seeker of honey, in a pit
covered with dry grass. [418] Animosities are seen to survive the very
death of enemies, for persons would speak of the previous quarrels of
their deceased sires before their surviving children. Kings extinguish
animosities by having recourse to conciliation but, when the opportunity
comes, break their foes into pieces like earthen jars full of water
dashed upon stone. If the king does injury to any one, he should never
trust him again. By trusting a person who has been injured, one has to
suffer great misery.

"Brahmadatta said, 'No man can obtain the fruition of any object by
withholding his trust (from others). By cherishing fear one is always
obliged to live as a dead person.'

"Pujani said, 'He whose feet have become sore, certainly meets with a
fall if he seeks to move, move he may howsoever cautiously. A man who has
got sore eyes, by opening them against the wind, finds them exceedingly
pained by the wind. He who, without knowing his own strength, sets foot
on a wicked path and persists in walking along it, soon loses his very
life as the consequence. The man who, destitute of exertion, tills his
land, disregarding the season of rain, never succeeds in obtaining a
harvest. He who takes every day food that is nutritive, be it bitter or
astringent or palatable or sweet, enjoys a long life. He, on the other
hand, who disregards wholesome food and takes that which is injurious
without an eye to consequences, soon meets with death. Destiny and
Exertion exist, depending upon each other. They that are of high souls
achieve good and great feats, while eunuchs only pay court to Destiny. Be
it harsh or mild, an act that is beneficial should be done. The
unfortunate man of inaction, however, is always overwhelmed by all sorts
of calamity. Therefore, abandoning everything else, one should put forth
his energy. Indeed, disregarding everything, men should do what is
productive of good to themselves. Knowledge, courage, cleverness,
strength, and patience are said to be one's natural friends. They that
are possessed of wisdom pass their lives in this world with the aid of
these five. Houses, precious metals, land, wife, and friends,--these are
said by the learned to be secondary sources of good. A man may obtain
them everywhere. A person possessed of wisdom may be delighted
everywhere. Such a man shines everywhere. He never inspires anybody with
fear. If sought to be frightened, he never yields to fear himself. The
wealth, however little, that is possessed at any time by an intelligent
man is certain to increase. Such a man does every act with cleverness. In
consequence of self-restraint, he succeeds in winning great fame.
Home-keeping men of little understanding have to put up with termagant
wives that eat up their flesh like the progeny of a crab eating up their
dam. There are men who through loss of understanding become very
cheerless at the prospect of leaving home. They say unto
themselves,--These are our friends! This is our country! Alas, how shall
we leave these?--One should certainly leave the country of one's birth,
if it be afflicted by plague or famine. One should live in one's own
country, respected by all, or repair to a foreign country for living
there. I shall, for this reason, repair to some other region. I do not
venture to live any longer in this place, for I have done a great wrong
to thy child, O king, one should from a distance abandon a bad wife, a
bad son, a bad king, a bad friend, a bad alliance, and a bad country. One
should not place any trust on a bad son. What joy can one have in a bad
wife? There cannot be any happiness in a bad kingdom. In a bad country
one cannot hope to obtain a livelihood. There can be no lasting
companionship with a bad friend whose attachment is very uncertain. In a
bad alliance, when there is no necessity for it, there is disgrace. She
indeed, is a wife who speaks only what is agreeable. He is a son who
makes the sire happy. He is a friend in whom one can trust. That indeed,
is one's country where one earns one's living. He is a king of strict
rule who does not oppress, who cherishes the poor and in whose
territories there is no fear. Wife, country, friends, son, kinsmen, and
relatives, all these one can have if the king happens to be possessed of
accomplishments and virtuous eyes. If the king happens to be sinful, his
subjects, inconsequence of his oppressions, meet with destruction. The
king is the root of one's triple aggregate (i.e., Virtue, Wealth, and
Pleasure). He should protect his subjects with heedfulness. Taking from
his subjects a sixth share of their wealth, he should protect them all.
That king who does not protect his subjects is truly a thief. That king
who, after giving assurances of protection, does not, from rapacity,
fulfil them,--that ruler of sinful soul,--takes upon himself the sins of
all hi subjects and ultimately sinks into hell. That king, on the other
hand, who, having given assurances of protection, fulfils them, comes to
be regarded as a universal benefactor in consequence of protecting all
his subjects. The lord of all creatures, viz., Manu, has said that the
king has seven attributes: he is mother, father, preceptor, protector,
fire, Vaisravana and Yama. The king by behaving with compassion towards
his people is called their father. The subject that behaves falsely
towards him takes birth in his next life as an animal or a bird. By doing
good to them and by cherishing the poor, the king becomes a mother unto
his people. By scorching the wicked he comes to be regarded as fire, and
by restraining the sinful he comes to be called Yama. By making gifts of
wealth unto those that are dear to him, the king comes to be regarded as
Kuvera, the grantor of wishes. By giving instruction in morality and
virtue, he becomes a preceptor, and by exercising the duty of protection
he becomes the protector. That king who delights the people of his cities
and provinces by means of his accomplishments, is never divested of his
kingdom in consequence of such observance of duty. That king who knows
how to honour his subjects never suffers misery either here or hereafter.
That king whose subjects are always filled with anxiety or overburdened
with taxes, and overwhelmed by evils of every kind, meets with defeat at
the hands of his enemies. That king, on the other hand, whose subjects
grow like a large lotus in a lake succeeds in obtaining every reward here
and at last meets with honour in heaven. Hostility with a person that is
powerful is, O king, never applauded. That king who has incurred the
hostility of one more powerful than himself, loses both kingdom and
happiness.'

"Bhishma continued, 'The bird, having said these words, O monarch, unto
king Brahmadatta, took the king's leave and proceeded to the region she
chose. I have thus recited to thee, O foremost of kings, the discourse
between Brahmadatta and Pujani. What else dost thou wish to hear?'



SECTION CXL

"Yudhishthira said, 'When both righteousness and men, O Bharata, decay in
consequence of the gradual lapse of Yuga, and when the world becomes
afflicted by robbers, how, O Grandsire, should a king then behave?' [419]

"Bhishma said, 'I shall tell thee, O Bharata, the policy the king should
Pursue at such distressful times. I shall tell thee how he should bear
himself at such a time, casting off compassion. In this connection is
cited the old story of the discourse between Bharadwaja and king
Satrunjaya. There was a king named Satrunjaya among the Sauviras. He was
a great car-warrior. Repairing to Bharadwaja, he asked the Rishi about
the truths of the science of Profit,--saying,--How can an unacquired
object be acquired? How again, when acquired, can it be increased? How
also, when increased, can it be protected? And how, when protected,
should it be used?--Thus questioned about the truths of the science of
Profit, the regenerate Rishi said the following words fraught with
excellent reason unto that ruler for explaining those truths.

"The Rishi said, 'The king should always stay with the rod of
chastisement uplifted in his hand. He should always display his prowess.
Himself without laches, he should mark the laches of his foes. Indeed,
his eyes should ever be used for that purpose. At the sight of a king who
has the rod of chastisement ever uplifted in his hand, every one is
struck with fear. For this reason, the king should rule all creatures
with the rod of chastisement. Men possessed of learning and knowledge of
truth applaud Chastisement. Hence, of the four requisites of rule, viz.,
Conciliation, Gift, Disunion, and Chastisement, Chastisement is said to
be the foremost. When the foundation of that which serves for a refuge is
cut away, all the refugees perish. When the roots of a tree are cut away,
how would the branches live? A king possessed of wisdom should cut away
the very roots of his foe. He should then win over and bring under his
sway the allies and partisans of that foe. When calamities overtake the
king, he should without losing time, counsel wisely, display his prowess
properly, fight with ability, and even retreat with wisdom. In speech
only should the king exhibit his humility, but at heart he should be
sharp as a razor. He should cast off lust and wrath, and speak sweetly
and mildly. When the occasion comes for intercourse with an enemy, a king
possessed of foresight should make peace, without reposing blind trust on
him. When the business is over, he should quickly turn away from the new
ally. One should conciliate a foe with sweet assurances as if he were a
friend. One, however, should always stand in fear of that foe as living
in a room within which there is a snake. He whose understanding is to be
dominated by thee (with the aid of thine intellect) should be comforted
by assurances given in the past. He who is of wicked understanding should
be assured by promises of future good. The person, however, that is
possessed of wisdom, should be assured by present services. The person
who is desirous of achieving prosperity should join hands, swear, use
sweet words, worship by bending down his head, and shed tears. [420] One
should bear one's foe on one's shoulders as long as time is unfavourable.
When however, the opportunity has come, one should break him into
fragments like an earthen jar on a stone. It is better, O monarch that a
king should blaze up for a moment like charcoal of ebony-wood than that
he should smoulder and smoke like chaff for many years. A man who has
many purposes to serve should not scruple to deal with even an ungrateful
person. If successful, one can enjoy happiness. If unsuccessful, one
loses esteem. Therefore in accomplishing the acts of such persons, one
should, without doing them completely, always keep something unfinished.
A king should do what is for his good, imitating a cuckoo, a boar, the
mountains of Meru, an empty chamber, an actor, and a devoted friend. [421]
The king should frequently, with heedful application, repair to the
houses of his foes, and even if calamities befall them, ask them about
their good. They that are idle never win affluence; nor they that are
destitute of manliness and exertion; nor they that are stained by vanity;
nor they that fear unpopularity; nor they that are always
procrastinating. The king should act in such a way that his foe may not
succeed in detecting his laches. He should, however, himself mark the
laches of his foes. He should imitate the tortoise which conceals its
limbs. Indeed, he should always conceal his own holes. He should think of
all matters connected with finance like a crane. [422] He should put forth
his prowess like a lion. He should lie in wait like a wolf and fall upon
and pierce his foes like a shaft. Drink, dice, women, hunting, and
music,--these he should enjoy judiciously. Addiction to these is
productive of evil. He should make bows with bamboos, etc.; he should
sleep cautiously like the deer; he should be blind when it is necessary
that he should be so, or he should even be deaf when it is necessary to
be deaf. The king possessed of wisdom should put forth his prowess,
regardful of time and place. If these are not favourable, prowess becomes
futile. Marking timeliness and untimeliness reflecting upon his own
strength and weakness, and improving his own strength by comparing it
with that of the enemy, the king should address himself to action. That
king who does not crush a foe reduced to subjection by military force,
provides for his own death like the crab when she conceives. A tree with
beautiful blossoms may be lacking in strength. A tree carrying fruits may
be difficult of climbing; and sometimes trees with unripe fruits look
like trees with ripe fruits. Seeing all these facts a king should not
allow himself to be depressed. If he conducts himself in such a way, then
he would succeed in upholding himself against all foes. The king should
first strengthen the hopes (of those that approach him as suitors). He
should then put obstacles in the way of the fulfilment of those hopes. He
should say that those obstacles are merely due to occasion. He should
next represent that those occasions are really the results of grave
causes. As long as the cause of fear does not actually come, the king
should make all his arrangements like a person inspired with fear. When,
however, the cause of fear comes upon him, he should smite fearlessly. No
man can reap good without incurring danger. If, again, he succeeds in
preserving his life amid danger, he is sure to earn great benefits. [423]
A king should ascertain all future dangers; when they are present, he
should conquer them; and lest they grow again, he should, even after
conquering them, think them to be unconquered. The abandonment of present
happiness and the pursuit of that which is future, is never the policy of
a person possessed Of intelligence. The king who having made peace with a
foe sleeps happily in truthfulness is like a man who sleeping on the top
of a tree awakes after a fall. When one falls into distress, one should
raise one's self by all means in one's power, mild or stern; and after
such rise, when competent, one should practise righteousness. The king
should always honour the foes of his foes. He should take his own spies
as agents employed by his foes. The king should see that his own spies
are not recognised by his foe. He should make spies of atheists and
ascetics and send them to the territories of his enemies. Sinful thieves,
who offend against the laws of righteousness and who are thorns in the
side of every person, enter gardens and places of amusement and houses
set up for giving drinking water to thirsty travellers and public inns
and drinking spots and houses of ill fame and holy places and public
assemblies. These should be recognised and arrested and put down. The
king should not trust the person that does not deserve to be trusted nor
should he trust too much the person that is deserving of trust. Danger
springs from trust. Trust should never be placed without previous
examination. Having by plausible reasons inspired confidence in the
enemy, the king should smite him when he makes a false step. The king
should fear him, from whom there is no fear; he should also always fear
them that should be feared. Fear that arises from an unfeared one may
lead to total extermination. By attention (to the acquisition of
religious merit), by taciturnity, by the reddish garb of ascetics, and
wearing matted locks and skins, one should inspire confidence in one's
foe, and then (when the opportunity comes) one should jump upon him like
the wolf. A king desirous of prosperity should not scruple to slay son or
brother or father or friend, if any of these seek to thwart his objects.
The very preceptor, if he happens to be arrogant, ignorant of what should
be done and, what should not, and a treader of unrighteous paths,
deserves to be restrained by chastisement. Even as certain insects of
sharp stings cut off all flowers and fruits of the trees on which they
sit, the king should, after having inspired confidence in his foe by
honours and salutations and gifts, turn against him and shear him of
everything. Without piercing the very vitals of others, without
accomplishing many stern deeds, without slaughtering living creatures
after the manner of the fisherman, one cannot acquire great prosperity.
There is no separate species of creatures called foes or friends. Persons
become friends or foes according to the force of circumstances. The king
should never allow his foe to escape even if the foe should indulge
piteous lamentations. He should never be moved by these; on the other
hand, it is his duty to destroy the person that has done him an injury. A
king desirous of prosperity should take care to attach to himself as many
men as he can, and to do them good. In behaving towards his subjects he
should always be free from malice. He should also, with great care,
punish and check the wicked and disaffected. When he intends to take
wealth, he should say what is agreeable. Having taken wealth, he should
say similar things. Having struck off one's head with his sword, he
should grieve and shed tears. A king desirous of prosperity should draw
others unto himself by means of sweet words, honours, and gifts. Even
thus should he bind men unto his service. The king should never engage in
fruitless disputes. He should never cross a river with the aid only of
his two arms. To eat cow-horns is fruitless and never invigorating. By,
eating them one's teeth are broken while the taste is not gratified. The
triple aggregate has three disadvantages with three Inseparable adjuncts.
Carefully considering those adjuncts, the disadvantages should be
avoided. [424] The unpaid balance of a debt, the unquenched remnant of a
fire, and the unslain remnant of foes, repeatedly grow and increase.
Therefore, all those should be completely extinguished and exterminated.
Debt, which always grows, is certain to remain unless wholly
extinguished. The same is the cause with defeated foes and neglected
maladies. These always produce great feat. (One should, therefore, always
eradicate them). Every act should be done thoroughly One should be always
heedful. Such a minute thing as a thorn, if extracted badly, leads to
obstinate gangrene. By slaughtering its population, by tearing up its
roads and otherwise injuring them, and by burning and pulling down its
houses, a king should destroy a hostile kingdom. A kings should be
far-sighted like the vulture, motionless like a crane, vigilant like a
dog, valiant like a lion, fearful like a crow, and penetrate the
territories of his foes like a snake with ease and without anxiety. A
king should win over a hero by joining his palms, a coward by inspiring
him with fear, and a covetous man by gifts of wealth while with an equal
he should wage war. He should be mindful of producing disunion among the
leaders of sects and of conciliating those that are dear to him. He
should protect his ministers from disunion and destructions. If the king
becomes mild, the people disregard him. If he becomes stern, the people
feel it as an affliction. The rule is that he should be stern when the
occasion requires sternness, and mild when the occasion requires
mildness. By mildness should the mild be cut. By mildness one may destroy
that which is fierce. There is nothing that mildness cannot effect. For
this reason, mildness is said to be sharper than fierceness. That king
who becomes mild when the occasion requires mildness and who becomes
stern when sternness is required, succeeds in accomplishing all his
objects, and in putting down his foes. Having incurred the animosity of a
person possessed of knowledge and wisdom, one should not draw comfort
from the conviction that one is at a distance (from one's foe).
Far-reaching are the arms of an intelligent man by which he injures when
injured. That should not be sought to be crossed which is really
uncrossable. That should not be snatched from the foe which the foe would
be able to recover. One should not seek to dig at all if by digging one
would not succeed in getting at the root of the thing for which one digs.
One should never strike him whose head one would not cut off. A king
should not always act in this way. This course of conduct that I have
laid down should be pursued only in seasons of distress. Inspired by the
motive of doing thee good I have said this for instructing thee as to how
thou shouldst bear thyself when assailed by foes.

"Bhishma continued, 'The ruler of the kingdom of the Sauviras, hearing
these words spoken by that Brahmana inspired with the desire of doing him
good, obeyed those instructions cheerfully and obtained with his kinsmen
and friends blazing prosperity.'"



SECTION CXLI

"Yudhishthira said, 'When the high righteousness suffers decay and is
transgressed by all, when unrighteousness becomes righteousness, and
righteousness assumes the form of its reverse, when all wholesome
restraints disappear, and all truths in respect of righteousness are
disturbed and confounded, when people are oppressed by kings and robbers,
when men of all the four modes of life become stupefied in respect of
their duties, and all acts lose their merit, when men see cause of fear
on every direction in consequence of lust and covetousness and folly,
when all creatures cease to trust one another, when they slay one another
by deceitful means and deceive one another in their mutual dealings, when
houses are burnt down throughout the country, when the Brahmanas become
exceedingly afflicted, when the clouds do not pour a drop of rain, when
every one's hand is turned against every one's neighbour, when all the
necessaries of life fall under the power of robbers, when, indeed, such a
season of terrible distress sets in, by what means should a Brahmana live
who is unwilling to cast off compassion and his children? How, indeed,
should a Brahmana maintain himself at such a time? Tell me this, O
grandsire! How also should the king live at such a time when sinfulness
overtakes the world? How, O scorcher of foes, should the king live so
that he might not fall away from both righteousness and profit?'

"Bhishma said, 'O mighty-armed one, the peace and prosperity of
subjects, [425] sufficiency and seasonableness of rain, disease, death and
other fears, are all dependent on the king. [426] I have no doubt also in
this. O bull of Bharata's race, that Krita, Treta, Dwapara, and Kali, as
regards their setting in, are all dependent on the king's conduct. When
such a season of misery as has been described by thee sets in, the
righteous should support life by the aid of judgment. In this connection
is cited the old story of the discourse between Viswamitra and the
Chandala in a hamlet inhabited by Chandalas. Towards the end of Treta and
the beginning of Dwapara, a frightful drought occurred, extending over
twelve years, in consequence of what the gods had ordained. At that time
which was the end of Treta and the commencement of Dwapara, when the
period came for many creatures superannuated by age to lay down their
lives, the thousand-eyed deity of heaven poured no rain. The planet
Vrihaspati began to move in a retrograde course, and Soma abandoning his
own orbit, receded towards the south. Not even could a dew-drop be seen,
what need then be said of clouds gathering together? The rivers all
shrank into narrow streamlets. Everywhere lakes and wells and springs
disappeared and lost their beauty in consequence of that order of things
which the gods brought about. Water having become scarce, the places set
up by charity for its distribution became desolate. [427] The Brahmanas
abstained from sacrifices and recitation of the Vedas. They no longer
uttered Vashats and performed other propitiatory rites. Agriculture and
keep of cattle were given up. Markets and shops were abandoned. Stakes
for tethering sacrificial animals disappeared. People no longer collected
diverse kinds of articles for sacrifices. All festivals and amusements
perished. Everywhere heaps of bones were visible and every place
resounded with the shrill cries and yells of fierce creatures. [428] The
cities and towns of the earth became empty of inhabitants. Villages and
hamlets were burnt down. Some afflicted by robbers, some by weapons, and
some by bad kings, and in fear of one another, began to fly away. Temples
and places of worship became desolate. They that were aged were forcibly
turned out of their houses. Kine and goats and sheep and buffaloes fought
(for food) and perished in large numbers. The Brahmanas began to die on
all sides. Protection was at an end. Herbs and plants were dried up. The
earth became shorn of all her beauty and exceedingly awful like the trees
in a crematorium. In that period of terror, when righteousness was
nowhere, O Yudhishthira, men in hunger lost their senses and began to eat
one another. The very Rishis, giving up their vows and abandoning their
fires and deities, and deserting their retreats in woods, began to wander
hither and thither (in search of food). The holy and great Rishi
Viswamitra, possessed of great intelligence, wandered homeless and
afflicted with hunger. Leaving his wife and son in some place of shelter,
the Rishi wandered, fireless [429] and homeless, and regardless of food
clean and unclean. One day he came upon a hamlet, in the midst of a
forest, inhabited by cruel hunters addicted to the slaughter of living
creatures. The little hamlet abounded with broken jars and pots made of
earth. Dog-skins were spread here and there. Bones and skulls, gathered
in heaps, of boars and asses, lay in different places. Cloths stripped
from the dead lay here and there, and the huts were adorned with garlands
of used up flowers. [430] Many of the habitations again were filled with
sloughs cast off by snakes. The place resounded with the loud crowing of
cocks and hens and the dissonant bray of asses. Here and there the
inhabitants disputed with one another, uttering harsh words in shrill
voices. Here and there were temples of gods bearing devices of owls and
other birds. Resounding with the tinkle of iron bells, the hamlet
abounded with canine packs standing or lying on every side. The great
Rishi Viswamitra, urged by pangs of hunger and engaged in search after
food, entered that hamlet and endeavoured his best to find something to
eat. Though the son of Kusika begged repeatedly, yet he failed to obtain
any meat or rice or fruit or root or any other kind of food. He then,
exclaiming, 'Alas, great is the distress that has overtaken me!' fell
down from weakness in that hamlet of the Chandalas. The sage began to
reflect, saying to himself, 'What is best for me to do now?' Indeed, O
best of kings, the thought that occupied him was of the means by which he
could avoid immediate death. He beheld, O king, a large piece of flesh,
of a dog that had recently been slain with a weapon, spread on the floor
of a Chandala's hut. The sage reflected and arrived at the conclusion
that he should steal that meat. And he said unto himself, 'I have no
means now of sustaining life. Theft is allowable in a season of distress
for even an eminent person. It will not detract from his glory. Even a
Brahmana for saving his life may do it. This is certain. In the first
place one should steal from a low person. Failing such a person one may
steal from one's equal. Failing an equal, one may steal from even an
eminent and righteous man. I shall then, at this time when my life itself
is ebbing away, steal this meat. I do not see demerit in such theft. I
shall, therefore, rob this haunch of dog's meat.' Having formed this
resolution, the great sage Viswamitra laid himself down for sleep in that
place where the Chandala was. Seeing some time after that the night had
advanced and that the whole Chandala hamlet had fallen asleep, the holy
Viswamitra, quietly rising up, entered that hut. The Chandala who owned
it, with eyes covered with phlegm, was lying like one asleep. Of
disagreeable visage, he said these harsh words in a broken and dissonant
voice.

"The Chandala said, 'Who is there, engaged in undoing the latch? The
whole Chandala hamlet is asleep. I, however, am awake and not asleep.
Whoever thou art, thou art about to be slain.' These were the harsh words
that greeted the sage's ears. Filled with fear, his face crimson with
blushes of shame, and his heart agitated by anxiety caused by that act of
theft which he had attempted, he answered, saying, 'O thou that art blest
with a long life, I am Viswamitra. I have come here oppressed by the
pangs of hunger. O thou of righteous understanding, do not slay me, if
thy sight be clear.' Hearing these words of that great Rishi of cleansed
soul, the Chandala rose up in terror from his bed and approached the
sage. Joining his palms from reverence and with eyes bathed in tears, he
addressed Kusika's son, saying, 'What do you seek here in the night, O
Brahmana?' Conciliating the Chandala, Viswamitra said, 'I am exceedingly
hungry and about to die of starvation. I desire to take away that haunch
of dog's meat. Being hungry, I have become sinful. One solicitous of food
has no shame. It is hunger that is urging me to this misdeed. It is for
this that I desire to take away that haunch of dog's meat. My
life-breaths are languishing. Hunger has destroyed my Vedic lore. I am
weak and have lost my senses. I have no scruple about clean or unclean
food. Although I know that it is sinful, still I wish to take away that
haunch of dog's meat. After I had filed to obtain any alms, having
wandered from house to house in this your hamlet, I set my heart upon
this sinful act of taking away this haunch of dog's meat. Fire is the
mouth of the gods. He is also their priest. He should, therefore, take
nothing save things that are pure and clean. At times, however, that
great god becomes a consumer of everything. Know that I have now become
even like him in that respect.' Hearing these words of the great Rishi,
the Chandala answered him, saying, 'Listen to me. Having heard the words
of truth that I say, act in such a way that thy religious merit may not
perish. Hear, O regenerate Rishi, what I say unto thee about thy duty.
The wise say that a dog is less clean than a jackal. The haunch, again,
of a dog is a much worse part than other parts of his body. This was not
wisely resolved by thee, therefore, O great Rishi, this act that is
inconsistent with righteousness, this theft of what belongs to a
Chandala, this theft, besides, of food that is unclean. Blessed be thou,
do thou look for some other means for preserving thy life. O great sage,
let not thy penances suffer destruction in consequence of this thy strong
desire for dog's meat. Knowing as thou dost the duties laid down in the
scriptures, thou shouldst not do an act whose consequence is a confusion
of duties. [431] Do not cast off righteousness, for thou art the foremost
of all persons observant of righteousness.' Thus addressed, O king, the
great Rishi Viswamitra, afflicted by hunger, O bull of Bharata's race,
once more said, 'A long time has passed away without my having taken any
food. I do not see any means again for preserving my life. One should,
when one is dying, preserve one's life by any means in one's power
without judging of their character. Afterwards, when competent, one
should seek the acquisition of merit. The Kshatriyas should observe the
practices of Indra. It is the duty of the Brahmanas to behave like Agni.
The Vedas are fire. They constitute my strength. I shall, therefore, eat
even this unclean food for appeasing my hunger. That by which life may be
preserved should certainly be accomplished without scruple. Life is
better than death. Living, one may acquire virtue. Solicitous of
preserving my life, I desire, with the full exercise of my understanding,
to eat this unclean food. Let me receive thy permission. Continuing to
live I shall seek the acquisition of virtue and shall destroy by penances
and by knowledge the calamities consequent on my present conduct, like
the luminaries of the firmament destroying even the thickest gloom.'

"The Chandala said, 'By eating this food one (like thee) cannot obtain
long life. Nor can one (like thee) obtain strength (from such food), nor
that gratification which ambrosia offers. Do thou seek for some other
kind of alms. Let not thy heart incline towards eating dog's meat. The
dog is certainly an unclean food to members of the regenerate classes.'

"Viswamitra said, 'Any other kind of meat is not to be easily had during
a famine like this. Besides, O Chandala, I have no wealth (wherewith to
buy food). I am exceedingly hungry. I cannot move any longer. I am
utterly hopeless. I think that all the six kinds of taste are to be found
in that piece of dog's meat.'

"The Chandala said, 'Only the five kinds of five-clawed animals are clean
food for Brahmanas and Kshatriyas and Vaisyas, as laid down in the
scriptures. Do not set thy heart upon what is unclean (for thee).'

"Viswamitra said, 'The great Rishi Agastya, while hungry, ate up the
Asura named Vatapi. I am fallen into distress. I am hungry. I shall
therefore, eat that haunch of dog's meat.'

"The Chandala said, 'Do thou seek some other alms. It behoves thee not to
do such a thing. Verily, such an act should never be done by thee. If
however, it pleases thee, thou mayst take away this piece of dog's meat.'

"Viswamitra said, 'They that are called good are authorities in matters
of duty. I am following their example. I now regard this dog's haunch to
be better food than anything that is highly pure.'

"The Chandala said, 'That which is the act of an unrighteous person can
never be regarded as an eternal practice. That which is an improper act
can never be a proper one. Do not commit a sinful act by deception.'

"Viswamitra said, 'A man who is a Rishi cannot do what is sinful. [432] In
the present case, deer and dog, I think, are same (both being animals). I
shall, therefore, eat this dog's haunch.'

"The Chandala said, "Solicited by the Brahmanas, the Rishi (Agastya) did
that act. Under the circumstances it could not be a sin. That is
righteousness in which there is no sin. Besides, the Brahmanas, who are
the preceptors of three other orders, should be protected and preserved
by every means.'

"Viswamitra said, 'I am a Brahmana. This my body is a friend of mine. It
is very dear to me and is worthy of the highest reverence from me. It is
from the desire of sustaining the body that the wish is entertained by me
of taking away that dog's haunch. So eager have I become that I have no
longer any fear of thee and thy fierce brethren.'

"The Chandala said, 'Men lay down their lives but they still do not set
their hearts on food that is unclean. They obtain the fruition of all
their wishes even in this world by conquering hunger. Do thou also
conquer thy hunger and obtain those rewards.'

"Viswamitra said, 'As regards myself, I am observant of rigid vows and my
heart is set on peace. For preserving the root of all religious merit, I
shall eat food that is unclean. It is evident that such an act would be
regarded as righteous in a person of cleansed soul. To a person, however,
of uncleansed soul, the eating of dog's flesh would appear sinful. Even
if the conclusion to which I have arrived be wrong, (and if I eat this
dog's meat) I shall not, for that act, become one like thee.'

"The Chandala said, 'It is my settled conclusion that I should endeavour
my best to restrain thee from this sin. A Brahmana by doing a wicked act
falls off from his high state. It is for this that I am reproving thee.'

"Viswamitra said, 'Kine continue to drink, regardless of the croaking of
the frogs. Thou canst lay no claim to what constitutes righteousness (and
what not). Do not be a self-eulogiser.'

"The Chandala said, 'I have become thy friend. For this reason only I am
preaching to thee. Do what is beneficial. Do not, from temptation, do
what is sinful.'

"Viswamitra said, 'If thou be a friend desirous of my happiness, do thou
then raise me up from this distress. In that case, relinquishing this
dog's haunch, I may consider myself saved by the aid of righteousness
(and not by that of sinfulness).'

"The Chandala said, 'I dare not make a present of this piece of meat to
thee, nor can I quietly suffer thee to rob me of my own food. If I give
thee this meat and if thou take it, thyself being a Brahmana, both of us
will become liable to sink in regions of woe in the next world.'

"Viswamitra said, 'By committing this sinful act today I shall certainly
save my life which is very sacred. Having saved my life, I shall
afterwards practise virtue and cleanse my soul. Tell me which of these
two is preferable (to die without food, or save my life by taking this
food that is unclean).'

"The Chandala said: 'In discharging the duties that appertain to one's
order or race, one's own self is the best judge (of its propriety or
impropriety). Thou thyself knowest which of those two acts is sinful. He
who would regard dog's meat as clean food, I think, would in matters of
food abstain from nothing!'

"Viswamitra said, 'In accepting (an unclean present) or in eating
(unclean food) there is sin. When one's life, however, is in danger there
is no sin in accepting such a present or eating such food. Besides, the
eating of unclean food, when unaccompanied by slaughter and deception and
when the act will provoke only mild rebuke, is not matter of much
consequence.'

"The Chandala said, 'If this be thy reason for eating unclean food, it is
then clear thou dost not regard the Veda and Arya morality. Taught by
what thou art going to do, I see, O foremost of Brahmanas, that there is
no sin in disregarding the distinction between food that is clean and
food that is unclean.'

"Viswamitra said, 'It is not seen that a person incurs a grave sin by
eating (forbidden food). That one becomes fallen by drinking wine is only
a wordy precept (for restraining men from drinking). The other forbidden
acts (of the same species), whatever they be, in fact, every sin, cannot
destroy one's merit.'

"The Chandala said, 'That learned person who takes away dog's meat from
an unworthy place (like this), from an unclean wretch (like me), from one
who (like me) leads such a wicked life, commits an act that is opposed to
the behaviour of those that are called good. In consequence, again, of
his connection with such a deed, he is certain to suffer the pangs of
repentance.'

"Bhishma continued, 'The Chandala, having said these words unto Kusika's
son, became silent. Viswamitra then, of cultivated understanding, took
away that haunch of dog's meat. The great ascetic having possessed
himself of that piece of dog's meat for saving his life, took it away
into the woods and wished with his wife to eat it. He resolved that
having first gratified the deities according to due rites, he should then
eat that haunch of dog's meat at his pleasure. Igniting a fire according
to the Brahma rites, the ascetic, agreeably to those rites that go by the
name of Aindragneya, began himself to cook that meat into sacrificial
Charu. He then, O Bharata, began the ceremonies in honour of the gods and
the Pitris, by dividing that Charu into as many portions as were
necessary, according to the injunctions of the scriptures, and by
invoking the gods with Indra at their head (for accepting their shares).
Meanwhile, the chief of the celestials began to pour copiously. Reviving
all creatures by those showers, he caused plants and herbs to grow once
more. Viswamitra, however, having completed the rites in honour of the
gods and the Pitris and having gratified them duly, himself ate that
meat. Burning all his sins afterwards by his penances, the sage, after a
long time, acquired the most wonderful (ascetic) success. Even thus, when
the end in view is the preservation of life itself, should a high-souled
person possessed of learning and acquainted with means rescue his own
cheerless self, when fallen into distress, by all means in his power. By
having recourse to such understanding one should always preserve one's
life. A person, if alive, can win religious merit and enjoy happiness and
prosperity. For this reason, O son of Kunti, a person of cleansed soul
and possessed of learning should live and act in this world, relying upon
his own intelligence in discriminating between righteousness and its
reverse.'"



SECTION CXLII

"Yudhishthira said, 'If that which is so horrible and which like
falsehood should never be an object of regard, be cited (as duty), then
what act is there from which I should forbear? Why also should not
robbers then be respected? I am stupefied! My heart is pained! All the
ties that bind me to morality are loosened! I cannot tranquillise my mind
and venture to act in the way suggested by you.'

"Bhishma said, 'I do not instruct thee in respect of duty, taught by what
I have heard from the Vedas alone. What I have told thee is the result of
wisdom and experience. This is the honey that the learned have gathered.
Kings should gather wisdom from various sources. One cannot accomplish
his course through the world with the aid of a morality that is
one-sided. Duty must spring from the understanding; and the practices of
those that are good should always be ascertained, O son of Kuru! Attend
to these words of mine. Only kings that are possessed of superior
intelligence can rule, expecting victory. A king should provide for the
observance of morality by the aid of his understanding and guided by
knowledge derived from various sources. The duties of a king can never be
discharged by rules drawn from a morality that is one-sided. A
weak-minded king can never display wisdom (in the discharge of his
duties) in consequence of his not having drawn any wisdom from the
examples before him. Righteousness sometimes takes the shape of
unrighteousness. The latter also sometimes takes the shape of the former.
He who does not know this, becomes confounded when confronted by an
actual instance of the kind. Before the occasion comes, one should, O
Bharata, comprehend the circumstances under which righteousness and its
reverse become confused. Having acquired this knowledge, a wise king
should, when the occasion comes, act accordingly, aided by his judgment.
The acts he does at such a time are misunderstood by ordinary people.
Some persons are possessed of true knowledge. Some persons have false
knowledge. Truly ascertaining the nature of each kind of knowledge, a
wise king derives knowledge from them that are regarded as good. They
that are really breakers of morality find fault with the scriptures. They
that have themselves no wealth proclaim the inconsistencies of the
treatises on the acquisition of wealth. Those who seek to acquire
knowledge for the object only of carrying their sustenance by it, O king,
are sinful besides being enemies of morality. Wicked men, of immature
understandings, can never know things truly, even as persons unconversant
with scriptures are unable in all their acts to be guided by reason. With
eyes directed to the faults of the scriptures, they decry the scriptures.
Even if they understand the true meaning of the scriptures, they are
still in the habit of proclaiming that scriptural injunctions are
unsound. Such men, by decrying the knowledge of others proclaim the
superiority of their own knowledge. They have words for their weapons and
words for their arrows and speak as if they are real masters of their
sciences. Know, O Bharata, that they are traders in learning and
Rakshasas among men. By the aid of mere pretexts they cast off that
morality which has been established by good and wise men. It has been
heard by us that the texts of morality are not to be understood by either
discussion or one's own intelligence. Indra. himself has said that this
is the opinion of the sage Vrihaspati. Some are of opinion that no
scriptural text has been laid down without a reason. Others again, even
if they properly understand the scriptures, never act according to them.
One class of wise men declare that morality is nothing else than the
approved course of the world. The man of true knowledge should find out
for himself the morality laid down for the good. If even a wise man
speaks of morality under the influence of wrath or confusion of
understanding or ignorance, his deliverances go for nothing. Discourses
on morality made with the aid of an intelligence that is derived from the
true letter and spirit of the scriptures, are worthy of praise and not
those which are made with the help of anything else. Even the words heard
from an ignorant person, if in themselves they be fraught with sense,
come to be regarded as pious and wise. In days of old, Usanas said unto
the Daityas this truth, which should remove all doubts, that scriptures
are no scriptures if they cannot stand the test of reason. The possession
or absence of knowledge that is mixed with doubts is the same thing. It
behoves thee to drive off such knowledge after tearing it up by the
roots. He who does not listen to these words of mine is to be regarded as
one that has suffered himself to be misled. Dost thou not see that thou
wert created for the accomplishment of fierce deeds? Behold me, O dear
child, how, by betaking myself, to the duties of the order of my birth, I
have despatched innumerable Kshatriyas to heaven! There are some that are
not delighted with me for this. The goat, the horse and the Kshatriya
were created by Brahman for a similar purpose (viz., for being useful to
everybody). A Kshatriya, therefore, should incessantly seek the happiness
of all creatures. The sin that attaches to killing a person that should
not be killed is equal to that which is incurred by not killing one who
deserves to be killed. Even such is the established order of things which
a weak-minded king thinks of never attending to. Therefore, a king should
display severity in making all his subjects observe their respective
duties. If this is not done, they will prowl like wolves, devouring one
another. He is a wretch among Kshatriyas in whose territories robbers go
about plundering the property of other people like crows taking little
fishes from water. Appointing high-born men possessed of Vedic knowledge
as thy ministers, do thou govern the earth, protecting thy subjects
righteously. That Kshatriya who, ignorant of the established customs and
contrivances, improperly levies taxes upon his people, is regarded as a
eunuch of his order. A king should be neither severe nor mild. If he
rules righteously he deserves praise. A king should not cast off both the
qualities; on the other hand, becoming severe (on occasions demanding
severity), he should be mild when it is necessary to be so. Painful is
the observance of Kshatriya duties. I bear a great love for thee. Thou
art created for the accomplishment of severe acts. Therefore, do thou
rule thy kingdom. Sakra possessed of great intelligence has said that in
times of distress the great duty of a king is chastising the wicked and
protecting the good.

"Yudhishthira said, 'Is there any such rule (in respect of kingly duties)
which should, under no circumstances, be violated? I ask thee this, O
foremost of virtuous persons! Tell me, O grandsire!'

"Bhishma said, 'One should always worship Brahmanas venerable for
learning, devoted to penances, and rich in conduct conformable to the
injunctions of the Vedas. This indeed, is a high and sacred duty. Let thy
conduct towards the Brahmanas be always that which thou observest towards
the gods. The Brahmanas, if enraged, can inflict diverse kinds of wrong,
O king. If they be gratified, high fame will be thy share. If otherwise,
great will be thy fear. If gratified, the Brahmanas become like nectar.
If enraged, they become like poison.'"



SECTION CXLIII

"Yudhishthira said, 'O grandsire, O thou of great wisdom, O thou that are
conversant with every kind of scripture, tell me what the merit is of one
who cherishes a suppliant that craves for protection.'

"Bhishma said, 'Great is the merit, O monarch, in cherishing a suppliant.
Thou art worthy, O best of the Bharatas, of asking such a question. Those
high-souled kings of old, viz., Sivi and others, O king, attained to
great bliss in heaven by having protected suppliants. It is heard that a
pigeon received with respect a suppliant foe according to due rites and
even fed him with his own flesh.'

"Yudhishthira said, 'How, indeed, did a pigeon in days of old feed a
suppliant foe with his own flesh? What also was the end, O Bharata, that
he won by such conduct?'

"Bhishma said, 'Listen, O king, to this excellent story that cleanses the
hearer of every sin, the story, viz., that Bhrigu's son (Rama) had
recited to king Muchukunda. This very question, O son of Pritha had been
put to Bhrigu's son by Muchukunda with due humility. Unto him desirous of
listening with humility the son of Bhrigu narrated this story of how a
pigeon, O monarch, won success (entitling him to the highest heavenly
bliss).'

"The sage said, 'O mighty-armed monarch, listen to me as I narrate to
thee this story that is fraught with truths connected with Virtue,
Profit, and Pleasure. A wicked and terrible fowler, resembling the
Destroyer himself, used in days of old to wander through the great
forest. He was black as a raven and his eyes were of a bloody hue. He
looked like Yama himself. His legs were long, his feet short, his mouth
large, and his cheeks protruding. He had no friend, no relative, no
kinsman. He had been cast off by them all for the exceedingly cruel life
he led. Indeed, a man of wicked conduct should be renounced from a
distance by the wise, for he who injures his own self cannot be expected
to do good to others. Those cruel and wicked-souled men that take the
lives of other creatures are always like poisonous snakes, a source of
trouble to all creatures. Taking his nets with him, and killing birds in
the woods, he used to sell the meat of those winged creatures, O king
(for livelihood). Following such conduct, the wicked-souled wretch lived
for many long years without ever understanding the sinfulness of his
life. Accustomed for many long years to sport with his wife in the forest
in the pursuit of this profession, and stupefied by destiny, no other
profession was liked by him. One day as he was wandering through the
forest intent on his business, a great storm arose that shook the trees
and seemed about to uproot them. In a moment dense clouds appeared on the
sky, with flashes of lightning playing amidst them, presenting the aspect
of a sea covered with merchants' boats and vessels. He of a hundred
sacrifices having entered the clouds with a large supply of rain, in a
moment the earth became flooded with water. While yet the rain fell to
torrents, the fowler lost his senses through fear. Trembling with cold
and agitated with fear, he roved through the forest. The killer of birds
failed to find any high spot (which was not under water). The paths of
the forest were all submerged. Inconsequence of the force of the shower,
many birds were deprived of life or dropped down on the ground. Lions and
bears and other animals, availing themselves of some high spots they had
found, lay down to rest. All the denizens of the forest were filled with
fear in consequence of that frightful storm and shower. Frightened and
hungry they roamed through the woods in packs, small and large. The
fowler, however, with limbs stiffened by cold, could neither stop where
he was nor move. While in this state he eyed a she-pigeon lying on the
ground, stiffened with cold. The sinful wight, though himself in the same
predicament, beholding the bird, picked her up and immured her in a cage.
Himself overwhelmed with affliction, he scrupled not to overwhelm a
fellow-creature with affliction. Indeed, the wretch, through force of
habit alone, committed that sin even at such a time. He then beheld in
the midst of that forest a lordly tree, blue as the clouds. It was the
resort of myriads of birds desirous of shade and shelter. It seemed to
have been placed there by the Creator for the good of all creatures like
a good man in the world. Soon the sky cleared and became spangled with
myriads of stars, presenting the aspect of a magnificent lake smiling
with blooming lilies. Turning his eyes towards the clear firmament rich
with stars, the fowler began to advance, still trembling with cold.
Beholding the sky cleared of clouds, he cast his eyes on all sides and
seeing that night was already upon him, he began to think, 'My home is at
great distance from where I am.' He then resolved to pass the night under
the shade of that tree. Bowing down to it with joined hands, he addressed
that monarch of the forest, saying, 'I am a suppliant for the shelter
unto all the deities that have this tree for their resort.' Having said
these words, he spread some leaves for a bed, and laid himself down on
it, resting his head on a stone. Though overwhelmed with affliction, the
man soon fell asleep.'"



SECTION CXLIV

"Bhishma said, 'In one of the branches of that tree, a pigeon with
beautiful feathers, O king, lived for many years with his family. That
morning his wife had gone out in search of food but had not yet returned.
Seeing the night had come and his wife still unreturned, the bird began
to indulge in lamentations: 'Oh, great has been the storm and painful the
shower that came today! Alas, thou has not yet returned, O dear wife! Woe
is on me, what can be the cause that she has not yet comeback to us? Is
every thing right with that dear spouse of mine in the forest? Separated
from her, this my home appears to me empty! A house-holder's home, even
if filled with sons and grandsons and daughters-in-law and servants, is
regarded empty if destitute of the housewife. One's house is not one's
home; one's wife only is one's home. A house without the wife is as
desolate as the wilderness. If that dear wife of mine, of eyes fringed
with red, of variegated plumes, and of sweet voice, does not come back
today, my life itself will cease to be of any value. Of excellent vows,
she never eats before I eat, and never bathes before I bathe. She never
sits before I sit down, and never lies before I lie down. She rejoices if
I rejoice, and becomes sorry when I am sorry. When I am away she becomes
cheerless, and when I am angry she ceases not to speak sweetly. Ever
devoted to her lord and ever relying upon her lord, she was ever employed
in doing what was agreeable to and beneficial for her lord. Worthy of
praise is that person on earth who own such a spouse. That amiable
creature knows that I am fatigued and hungry. Devoted to me and constant
in her love, my famous spouse is exceedingly sweet-tempered and worships
me devoutly. Even the foot of a tree is one's home if one lives there
with one's spouse as a companion. Without one's spouse, a very palace is
truly a desolate wilderness. One's spouse is one's associate in all one's
acts of Virtue, Profit and Pleasure. When one sets out for a strange land
one's wife is one's trusted companion. It is said that the wife is the
richest possession of her lord. In this world the wife is the only
associate of her lord in all the concerns of life. [433] The wife is ever
the best of medicines that one can have in sickness and woe. There is no
friend like unto the wife. There is no refuge better than the wife. There
is no better ally in the world than the wife in acts undertaken for the
acquisition of religious merit. He that has not in his house a wife that
is chaste and of agreeable speech, should go to the woods. For such a man
there is no difference between home and wilderness.'"



SECTION CXLV

"Bhishma said, 'Hearing those piteous lamentations of the pigeon on the
tree, the she-pigeon seized by the fowler began to say to herself as
follows.'

"The she-pigeon said, 'Whether I have any merit or not, verily there is
no limit to any good fortune when my dear lord thus speaks of me. She is
no wife with whom her lord is not content. In the case of women, if their
lords be gratified with them all the deities also become so. Since the
marriage union takes place in the presence of fire, the husband is the
wife's highest deity. That wife with whom her husband is not pleased
becomes consumed into ashes, even like a creeper adorned with bunches of
flowers in a forest conflagration.' Having reflected thus, the
she-pigeon, afflicted with woe, and immured by the fowler within his
cage, thus spoke unto her woe-stricken lord, 'I shall say what is now
beneficial for thee.' Hearing me follow thou my counsel, O dear lord, be
thou the rescuer of a suppliant. This fowler lies here by thy abode,
afflicted with cold and hunger. Do him the duties of hospitality. The sin
that a person commits by slaying a Brahmana or that mother of the world,
viz., a cow, is equal to that which one incurs by suffering a suppliant
to perish (from want of help). Thou art possessed of knowledge of self.
It ever behoves one like thee, therefore, to follow that course which has
been ordained for us as pigeons by the order of our birth. [434] It has
been heard by us that the householder who practises virtue according to
the measure of his abilities, wins hereafter inexhaustible regions of
bliss. Thou hast sons. Thou hast progeny. O bird, casting off all
kindness for thy own body, therefore, and for winning virtue and profit,
offer worship to this fowler so that his heart may be pleased. Do not, O
bird, indulge in any grief on my account. (See, how unimportant I am!)
Thou mayst continue to live, taking other wives!' The amiable she-pigeon,
overcome with sorrow, and casting her eyes upon her lord from the
fowler's cage within which she had been immured, said these words unto
him.'"



SECTION CXLVI

"Bhishma said, 'Hearing these words fraught with morality and reason that
were spoken by his wife, the pigeon became filled with great delight and
his eyes were bathed in tears of joy. Beholding that fowler whose
avocation was the slaughter of birds, the pigeon honoured him
scrupulously according to the rites laid down in the ordinance.
Addressing him, he said, 'Thou art welcome today. Tell me, what I shall
do for thee. Thou shouldst not repine. This is thy home. [435] Tell me
quickly what I am to do and what is thy pleasure. I ask thee this in
affection, for thou hast solicited shelter at our hands. Hospitality
should be shown to even one's foe when he comes to one's house. The tree
withdraws not its shade from even the person that approaches it for
cutting it down. One should, with scrupulous care, do the duties of
hospitality towards a person that craves for shelter. Indeed, one is
especially bound to do so if one happens to lead a life of domesticity
that consists of the five sacrifices. If one, while leading a life of
domesticity, does not, from want of judgment, perform the five
sacrifices, one loses, according to the scriptures, both this and the
next world. Tell me then trustfully and in intelligible words what thy,
wishes are. I will accomplish them all. Do not set thy heart on grief.'
Hearing these words of the bird, the fowler replied unto him, saying, 'I
am stiff with cold. Let provision be made for warming me.' Thus
addressed, the bird gathered together a number of dry leaves on the
ground, and taking a single leaf in his beak speedily went away for
fetching fire. Proceeding to a spot where fire is kept, he obtained a
little fire and came back to the spot. He then set fire to those dry
leaves, and when they blazed forth into vigorous flames, he addressed his
guest, saying, 'Do thou trustfully and without fear warm thy limbs.' Thus
addressed, the fowler said, 'So be it.' And he set himself to warm his
stiffened limbs. Recovering (as it were) his life-breathes the fowler
said unto his winged host, 'Hunger is afflicting me. I wish thee to give
me some food.' Hearing his words the bird said, 'I have no stores by
which to appease thy hunger. We, denizens of the woods, always live upon
what we get every day. Like the ascetics of the forest we never hoard for
the morrow.' Having said these words, the bird's face became pale (from
shame). He began to reflect silently as to what he should do and mentally
deprecated his own method of living. Soon, however, his mind became
clear. Addressing the slaughterer of his species, the bird said, 'I shall
gratify thee. Wait for a moment.' Saying these words, he ignited a fire
with the help of some dry leaves, and filled with joy, said, 'I heard in
former days from high-souled Rishis and gods and Pitris that there is
great merit in honouring a guest. O amiable one, be kind to me. I tell
thee truly that my heart is set upon honouring thee that art my guest.'
Having formed this resolution, the high-souled bird with a smiling face,
thrice circumambulated that fire and then entered its flames. Beholding
he bird enter that fire, the fowler began to think, and asked himself,
'What have I done? Alas, dark and terrible will be my sin, without doubt
in consequence of my own acts! I am exceedingly cruel and worthy of
reprobation. Indeed, observing the bird lay down his life, the fowler,
deprecating his own acts, began to indulge in copious lamentations like
thee.'"



SECTION CXLVII

"Bhishma said, 'The fowler, seeing the pigeon fall into the fire, became
filled with compassion and once more said, 'Alas, cruel and senseless
that I am, what have I done! I ant certainly a mean wretch! Great will be
my sin for everlasting years! Indulging in such self-reproaches he began
to say, repeatedly, 'I am unworthy of credit. My understanding is wicked.
I am ever sinful in my resolves. Alas, abandoning all kinds of honourable
occupation, I have become a fowler A cruel wretch that I am, without
doubt, this high-souled pigeon, by laying down his own life, has read me
a grave lesson. Abandoning wives and sons, I shall certainly cast off my
very life-breaths that are so dear. The high-souled pigeon has taught me
that duty. From this day, denying every comfort to my body, I shall wear
it out even as a shallow tank in the season of summer. Capable of bearing
hunger, thirst, and penances, reduced to emaciation, and covered with
visible veins all over, I shall, by diverse kinds of practise such vows
as have a reference to the other world. Alas, by giving up his body, the
pigeon has shown the worship that should be paid to a guest. Taught by
his example. I shall henceforth practise righteousness. Righteousness is
the highest refuge (of all creatures). Indeed, I shall practise such
righteousness as has been seen in the righteous pigeon, that foremost of
all winged creatures.' Having formed such a resolution and said these
words, that fowler, once of fierce deeds, proceeded to make an
unreturning tour of the world, [436] observing for the while the most
rigid vows. He threw away his stout staff, his sharp-pointed iron-stick,
his nets and springes, and his iron cage, and set at liberty the
she-pigeon that he had seized and immured.'"



SECTION CXLVIII

"Bhishma said, 'After the fowler had left that spot, the she-pigeon,
remembering her husband and afflicted with grief on his account, wept
copiously and indulged in these lamentations, 'I cannot, O dear lord,
recollect a single instance of thy having done me an injury! Widows, even
if mothers of many children, are still miserable! Bereft of her husband,
a woman becomes helpless and an object of pity with her friends. I was
always cherished by thee, and in consequence of the great respect thou
hadst for me I was always honoured by thee with sweet, agreeable,
charming, and delightful words. I sported with thee in valleys, in
springs of rivers, and on delightful tops of trees. I was also made happy
by thee while roving with thee through the skies. I used to sport with
thee before, O dear lord, but where are those joys now? Limited are the
gifts of the father, of the brother, and of the son to a woman. The gifts
that her husband alone makes to her are unlimited. What woman is there
that would not, therefore, adore her lord? A woman has no protector like
her lord, and no happiness like her lord. Abandoning all her wealth and
possessions, a woman should take to her lord as her only refuge. Life
here is of no use to me, O lord, now that I am separated from thee. What
chaste woman is there that would, when deprived of her lord, venture to
bear the burden of life?' Filled with sorrow and indulging in such
piteous lamentations, the she-pigeon, devoted to her lord, cast herself
on the blazing fire. She then beheld her (deceased) husband adorned with
bracelets, seated on a (celestial) car, and adored by many high-souled
and meritorious beings standing around him. Indeed, there he was in the
firmament, decked with fine garlands and attired in excellent robes, and
adorned with every ornament. Around him were innumerable celestial cars
ridden by beings who had acted meritoriously while in this world. Seated
on his own celestial car, the bird ascended to heaven, and obtaining
proper honours for his deeds in this world, continued to sport in joy,
accompanied by his wife.'"



SECTION CXLIX

"Bhishma said, 'The fowler, O king, happened to see that pair while
seated on their celestial car. Beholding the couple he became filled with
sorrow (at the thought of his own misfortune) and began to reflect upon
the means of obtaining the same end. And he said to himself, 'I must, by
austerities like those of the pigeon, attain to such a high end!' Having
formed this resolution, the fowler, who had lived by the slaughter of
birds, set out on an unreturning journey. Without any endeavour (for
obtaining food) and living upon air alone, he cast off all affections
from desire of acquiring heaven. After he had proceeded for some
distance, he saw an extensive and delightful lake full of cool and pure
water, and adorned with lotuses and teeming with diverse kinds of
water-fowl. Without doubt, the very sight of such a lake is capable of
slaking the desire for drink of a thirsty person. Emaciated with fasts,
the fowler, however, O king, without casting his eyes upon it, gladly
penetrated a forest inhabited by beasts of prey, having ascertained
previously its wide extent. After he had entered the forest he became
much afflicted by sharp pointed thorns. Lacerated and torn by prickles,
and covered all over with blood, he began to wander in that forest
destitute of men but abounding with animals of diverse species. Sometime
after, inconsequence of the friction of some mighty trees caused by a
powerful wind, a widespread bush fire arose. The raging element,
displaying a splendour like to what it assumes at the end of the Yuga,
began to consume that large forest teeming with tall trees and thick
bushes and creepers. Indeed, with flames fanned by the wind and myriads
of sparks flying about in all directions, the all-consuming deity began
to burn that dense forest abounding with birds and beasts. The fowler,
desirous of casting off his body, ran with a delighted heart towards that
spreading conflagration. Consumed by that fire the fowler became cleansed
of all his sins and attained, O best of the Bharatas, to high success.
The fever of his heart dispelled, he at last beheld himself in heaven,
shining in splendour like Indra in the midst of Yakshas and Gandharvas
and persons crowned with ascetic success. Thus, indeed, the pigeon and
his devoted spouse, with the fowler, ascended to heaven for their
meritorious acts, The woman who thus follows her lord speedily ascends to
heaven and shines in splendour there like the she-pigeon of whom I have
spoken. Even this is the old history of the high-souled fowler and the
pigeon. Even thus did they earn a highly meritorious end by their
righteous acts. No evil befalls the persons who listens every day to this
story or who recites it every day, even if error invades his mind. [437] O
Yudhisthira, O foremost of all righteous persons, the protection of a
suppliant is truly a high act of merit. Even the slayer of a cow, by
practising this duty, maybe cleansed of sin. That man, however, will
never be cleansed who slays a suppliant. By listening to this sacred and
sin-cleansing story one becomes freed from distress and attains to heaven
at last.'"



SECTION CL

"Yudhishthira said, 'O best of the Bharatas, when a person commits sin
from want of judgment, how may he be cleansed from it? Tell me everything
about it.'

"Bhishma said, 'I shall in this connection recite to thee the old
narrative, applauded by the Rishis, of what the regenerate Indrota, the
son of Sunaka, said unto Janamejaya. There was in days of yore, a king
possessed of great energy, called Janamejaya, who was the son of
Parikshit. That lord of earth on one occasion, from want of judgment
became guilty of killing a Brahmana. Upon this, all the Brahmanas
together with his priests abandoned him. Burning day and night with
regret, the king retired into the woods. Deserted by his subjects too, he
took this step for achieving high merit. Consumed by repentance, the
monarch underwent the most rigid austerities. For washing himself of the
sin of Brahmanicide he interrogated many Brahmanas, and wandered from
country to country over the whole earth. I shall now tell thee the story
of his expiation. Burning with the remembrance of his sinful act,
Janamejaya wandered about. One day, in course of his wanderings, he met
Indrota, the son of Sunaka, of rigid vows, and approaching him touched
his feet. The sage, beholding the king before him, reproved him gravely,
saying, 'Thou hast committed a great sin. Thou hast been guilty of
foeticide. Why has thou come here? What business hast thou with us? Do
not touch me by any means! Go, go away! Thy presence does not give us
pleasure. Thy person smells like blood. Thy appearance is like that of a
corpse. Though impure, thou seemest to be pure, and though dead thou
movest like a living! Dead within, thou art of impure soul, for thou art
ever intent upon sin. Though thou sleepest and wakest, thy life, however,
is passed in great misery. Thy life, O king, is useless. Thou livest most
miserably. Thou hast been created for ignoble and sinful deeds. Sires
wish for sons from desire of obtaining diverse kinds of blessings, and
hoping they perform penances and sacrifices, worship the gods, and
practise renunciation. [438] Behold, the whole race of thy ancestors has
fallen into hell in consequence of thy acts. All the hopes thy sires had
placed upon thee have become fruitless. Thou livest in vain, for thou art
always inspired with hatred and malice towards the Brahmanas--them, that
is, by worshipping whom other men obtain long life, fame, and heaven.
Leaving this world (when the time comes), thou shalt have to fall (into
hell) with head downwards and remain in that posture for innumerable
years in consequence of thy sinful deeds. There thou shalt be tortured by
vultures and peacocks having iron beaks. Returning thence into this
world, thou shalt have to take birth in a wretched order of creatures. If
thou thinkest, O king, that this world is nothing and that the next world
is the shadow of a shadow, the myrmidons of Yama in the infernal regions
will convince thee, dispelling thy unbelief.'"



SECTION CLI

"Bhishma said, 'Thus addressed, Janamejaya replied unto the sage, saying,
'Thou rebukest one that deserves to be rebuked. Thou censurest one that
is deserving of censure. Thou upbraidest me and my acts. I implore thee
to be graceful towards me. All my acts have been sinful. I burn, however,
with repentance as if I am in the midst of blazing fire! My mind, in
remembrance of my deeds, is exceedingly cheerless. Verily, I am much
afraid of Yama. How can I bear to live without extracting that dart from
my heart? O Saunaka, suppressing all thy wrath, instruct me now. Formerly
I used to show regard for Brahmanas. I solemnly declare that I shall once
more show the same regard for thee. Let not my line be extinct. Let not
the race in which I am born sink into the dust. It is not proper that
they who have wronged Brahmanas and have for that, in consequence of the
injunctions of the Vedas, forfeited all claim to the respect of the world
and to social intercourse with their fellowmen, should have any bearer of
their names for continuing their races. I am overwhelmed with despair. I,
therefore, repeat my resolves (about mending my conduct). I pray you to
protect me like sages that do not accept gifts protecting the poor.
Sinful wights abstaining from sacrifices never attain to heaven. [439]
Leaving (this world), they have to pass their time in the pits of hell
like Pullindas and Khasas. [440] Ignorant that I am, give me wisdom like a
learned preceptor to his pupil or like a sire to his son. Be gratified
with me, O Saunaka!'

"Saunaka said, 'What wonder is there that a person destitute of wisdom
should do many improper acts? Knowing this, a. person of real wisdom is
never angry with creatures (when they become guilty of folly). By
ascending upon the top of wisdom's palace, one grieves for others, one's
own self being then too pure for becoming an object of other people's
grief. In consequence of one's wisdom one surveys all creatures in the
world like a person on a mountain-top surveying people below. The person
who becomes an object of censure with good men, who hates good men and
who hides himself from their view, never succeeds in obtaining any
blessing and never understands the propriety of acts. Thou knowest what
the energy and the nobility of the Brahmana is as laid down in the Vedas
and other scriptures. Act now in such a way that tranquillity of heart
may be thine and let Brahmanas be thy refuge, If the Brahmanas cease to
be angry with thee, that will ensure thy felicity in heaven. If, again,
thou repentest in sin, thy sight will be clear and thou wilt succeed in
beholding righteousness.'

"Janamejaya said, 'I am repenting of my sins. I will never again seek to
extinguish virtue. I desire to obtain blessedness. Be thou gratified with
me.'

"Saunaka said, 'Dispelling arrogance and pride, O king, I wish thee to
show regard for me! [441] Employ thyself in the good of all creatures,
ever remembering the mandates of righteousness. I am not reproving thee
from fear or narrowness of mind or covetousness. Listen now, with these
Brahmanas here, to the words of truth I utter. I do not ask for anything.
I shall, however, instruct thee in the ways of righteousness. All persons
will croak and bray and cry fie on me (for what I am going to do). They
will even call me sinful. My kinsmen and friends will discard me. [442]
Without doubt, however, my kinsmen and friends, hearing the words I
speak, will succeed in vigorously crossing the difficulties of life. Some
that are possessed of great wisdom will understand (my motives) rightly.
Know, O child, what my views are, O Bharata, in respect of the Brahmanas.
Do thou (after listening to me) act in such away that they may, through
my efforts, obtain every blessing. Do thou also, O king, pledge thy word
that thou wilt not again injure the Brahmanas.'

"Janamejaya said, 'I swear, touching even thy feet, that I shall never
again, in thought, word, or deed, injure the Brahmanas.'"



SECTION CLII

"Saunaka said, 'I shall for these reasons discourse to thee of
righteousness, to thee whose heart has been exceedingly agitated.
Possessed of knowledge and great strength, and with a contented heart,
thou seekest righteousness of thy own will. A king, first becoming
exceedingly stern, then shows compassion and does good to all creatures
by his acts. This is certainly very wonderful. People say that that king
who commences with sternness burns the whole world. Thou wert stern
before. But thou turnest thy eyes on righteousness now. Forsaking
luxurious food and all articles of enjoyment, thou hast betaken thyself
for a long time to rigid penances. All this, O Janamejaya, is certain to
appear wonderful to those kings that are sunk in sin. That he who has
affluence should become liberal, or that he who is endued with wealth of
asceticism should become reluctant to spend it, is not at all wonderful.
It has been said that the one does not live at a distance from the
other. [443] That which is ill-judged produces misery in abundance. That
on the other hand, which is accomplished with the aid of sound judgment
leads to excellent results. [444] Sacrifice, gift, compassions, the Vedas,
and truth, O lord of the earth--these five--are cleansing. The sixth is
penance well-performed. This last, O Janamejaya, is highly cleansing for
kings. By betaking thyself to it properly, thou art certain to earn great
merit and blessedness. Visiting sacred spots has also been said to be
highly cleansing. In this connection are cited the following verses sung
by Yayati: 'That mortal who would earn life and longevity should, after
having performed sacrifices with devotion, renounce them (in old age) and
practise penances.' The field of Kuru has been said to be sacred. The
river Saraswati has been said to be more so. The tirthas of the Saraswati
are more sacred than the Saraswati herself; and the tirtha called
Prithudaka is more sacred than all the tirthas of the Saraswati. One that
has bathed in Prithudaka. and drunk its waters will not have to grieve
for a premature death. Thou shouldst go to Mahasaras, to all the tirthas
designated by the name of Pushkara, to Prabhasa, to the northern lake
Manasa, and to Kalodaka. Thou shalt then regain life and acquire
longevity. Lake Manasa is on the spot where the Saraswati and the
Drisadwati mingle with each other. A person possessed of Vedic knowledge
should bathe in these places. Manu has said that liberality is the best
of all duties and that renunciation is better than liberality. In this
connection is cited the following verse composed by Satyavat. (One should
act) as a child full of simplicity and destitute of either merit or sin.
As regards all creatures there is in this would neither misery nor
happiness. (That which is called misery and that which is called
happiness are the results of a distraught imagination.) Even this is the
true nature of all living creatures. Of all creatures, their lives are
superior who have betaken themselves to renunciation and abstained from
acts both meritorious and sinful. I shall now tell thee those acts which
are best for a king. By putting forth thy might and liberality do thou
conquer heaven, O king! That man who possesses the attributes of might
and energy succeeds in attaining to righteousness. [445] Do thou rule the
earth, O king, for the sake of the Brahmanas and for the sake of
happiness. Thou usedst formerly to condemn the Brahmanas. Do thou gratify
them now. Though they have cried fie on thee and though they have
deserted thee, do thou still, guided by knowledge of self, solemnly
pledge thyself never to injure them. Engaged in acts proper for thee,
seek what is for thy highest good. Amongst rulers some one becomes as
cool as snow; some one, as fierce as fire; some one becomes like a plough
(uprooting all enemies); and some one, again, becomes like a thunder-bolt
(suddenly scorching his foes). He who wishes to prevent self-destruction
should never mix with wicked wights for general or special reasons. From
a sinful act committed only once, one may cleanse one's self by repenting
of it. From a sinful act committed twice, one may cleanse one's self by
vowing never to commit it again. From such an act committed thrice, one
may cleanse one's self by the resolution to bear one's self righteously
ever afterwards. By committing such an act repeatedly, one may cleanse
one's self by a trip to sacred places. One who is desirous of obtaining
prosperity should do all that results in blessedness. They who live
amidst fragrant odours themselves become fragrant in consequence. They,
on the other hand, who live in the midst of foul stench themselves become
foul. One devoted to the practice of ascetic penances is soon cleansed of
all one's sins. By worshipping the (homa) fire for a year, one stained by
diverse sins becomes purified. One guilty of foeticide is cleansed by
worshipping the fire for three years. One guilty of foeticide becomes
cleansed at even a hundred Yojanas from Mahasaras, or the tirthas called
Pushkara, or Prabhasa, or Manasa on the north, if only one gets out for
any of them. [446] A slayer of creatures is cleansed of his sins by saying
from imminent peril as many creatures of that particular species as have
been slain by him. Manu has said that by diving in water after thrice
reciting the Aghamarshana mantras, one reaps the fruits of the final bath
in a Horse-sacrifice. [447] Such an act very soon cleanses one of all
one's sins, and one regains in consequence the esteem of the world. All
creatures become obedient to such a person like helpless idiots (obedient
to those that surround them). The gods and Asuras, in days of yore,
approaching the celestial preceptor Vrihaspati, O king, humbly enquired
of him, saying, 'Thou knowest, O great Rishi, the fruits of virtue, as
also the fruits of those other acts that lead to hell in the next world.
Does not that person succeed in liberating himself from both merit and
sin with whom the two (weal and woe) are equal? Tell us, O great Rishi,
what the fruits of righteousness are, and how does a righteous person
dispels his sins.'

"Vrihaspati answered, 'If having committed sin through folly, one does
meritorious acts understanding their nature, one succeeds, by such
righteousness, in cleansing one's self from sin even as a piece of dirty
cloth is washed clean by means of some saline substance. One should not
boast after having committed sin. By having recourse to faith and by
freeing one's self from malice, one succeeds in obtaining blessedness.
That person who covers the faults, even when exposed, of good men,
obtains blessedness even after committing faults. As the sun rising at
morn dispels darkness, one dispels all ones sins by acting righteously.'

"Bhishma continued, 'Indrota, the son of Sunaka, having said these words
unto king Janamejaya, assisted him, by his ministrations, in the
performance of the horse-sacrifice. The king, cleansed of his sins and
regaining blessedness, shone with splendour like a blazing fire, and that
slayer of foes then entered his kingdom like Soma in his full form
entering heaven.'"



SECTION CLIII

"Yudhishthira said, 'Hast thou, O grandsire, ever seen or heard of any
mortal restored to life after having succumbed to death?'

"Bhishma said, 'Listen, O king, to this story of the discourse between a
vulture and a jackal as happened of old. Indeed, the occurrence took
place in the forest of Naimisha. Once upon a time a Brahmana had, after
great difficulties, obtained a son of large expansive eyes. The child
died of infantile convulsions. Some (amongst his kinsmen), exceedingly
agitated by grief and indulging in loud lamentations, took up the boy of
tender years, that sole wealth of his family. Taking the deceased child
they proceeded in the direction of the crematorium, Arrived there, they
began to take the child from one another's breast and cry more bitterly
in grief. Recollecting with heavy hearts the former speeches of their
darling again and again, they were unable to return home casting the body
on the bare ground. Summoned by their cries, a vulture came there and
said these words: 'Go ye away and do not tarry, ye that have to cast off
but one child. Kinsmen always go away leaving on this spot thousands of
men and thousands of women brought here in course of time. Behold, the
whole universe is subject to weal and woe. Union and disunion may be seen
in turns. They that have come to the crematorium bringing with them the
dead bodies of kinsmen, and they that sit by those bodies (from
affection), themselves disappear from the world in consequence of their
own acts when the allotted periods of their own lives run out. There is
no need of your lingering in the crematorium, this horrible place, that
is full of vultures and jackals and that abounds with skeletons and
inspires every creature with dread. Whether friend or foe, no one ever
comes back to life having once succumbed to the power of Time. Such,
indeed, is the fate of all creatures, In this world of mortals, every one
that is born is sure to die. Who shalt restore to life one that is dead
and gone on the way ordained by the Destroyer? At this hour when men are
about to close their daily toil, the Sun is retiring to the Asta hills.
Go ye to your homes, casting off this affection for the child.' Hearing
these words of the vulture, the grief of the kinsmen seemed to abate, and
placing the child on the bare ground they prepared to go away. Assuring
themselves of the fact that the child had died and despairing of seeing
him again, they began to retrace their steps, indulging in loud
lamentations. Assured beyond doubt, and despairing of restoring the dead
to life, they cast off that offspring of their race, and prepared to turn
back from that spot. At this time a jackal, black as a raven, issued out
of his hole and addressed those departing kinsmen, saying, 'Surely, ye
that are kinsmen of that deceased child have no affection. There the sun
still shineth in the sky, ye fools! Indulge your feelings, without fear.
Multifarious are the virtue of the hour. This one may come back to life!
Spreading a few blades of Kusa grass on the ground and abandoning that
dear child on the crematorium, why do ye go away with hearts of steel and
casting off every affection for the darling? Surely, ye have no affection
for that sweet-speeched child of tender years, whose words, as soon as
they left his lips, used to gladden you greatly. Behold the affection
that even birds and beasts bear towards their offspring. Theirs is no
return for bringing up their young ones. Like the sacrifices of the
Rishis (that are never undertaken from desire of fruit or rewards) the
affection of quadrupeds of birds and insects, bears no reward in heaven.
Though delighting in their children, they are never seen to derive any
benefit from the latter either here or hereafter. 'Yet they cherish their
young ones with affection. Their children, growing up, never cherish them
in age. Yet are not they grieved when they do not behold their little
ones? Where, indeed, is affection to be seen in human beings that they
would own the influence of grief? [448] Where would you go leaving here
this child who is the perpetuator of his race? Do you shed tears for him
for some time, and do you look at him a little longer with affection?
Objects so dear are, indeed, difficult to abandon. It is friends and not
others that wait by the side of him that is weak, of him that is
prosecuted in a court of law, of him that is borne towards the
crematorium. Life-breaths are dear unto all, and all feel the influence
of affection. Behold the affection that is cherished by even those that
belong to the intermediate species! [449] How, indeed, can you go away,
casting off this boy of eyes large as the petals of the lotus, and
handsome as a newly-married youth washed clean and adorned with floral
garlands?' Hearing these words of the jackal that had been indulging in
such expressions of touching grief, the men turned back for the sake of
the corpse.'

"The vulture said, 'Alas, ye men destitute of strength of mind, why do ye
turn back at the bidding of a cruel and mean jackal of little
intelligence? Why do you mourn for that compound of five elements
deserted by their presiding deities, no longer tenanted (by the soul),
motionless, and stiff as a piece of wood? Why do you not grieve for your
own selves? Do you practise austere penances by which you will succeed in
cleansing yourselves from sin? Everything may be had by means of
penances. What will lamentations do? ill-luck is born with the body. [450]
It is in consequence of that ill-luck that this boy has departed,
plunging you into infinite grief. Wealth, kine, gold, precious gems,
children, all have their root in penances. Penances again are the results
of yoga (union of the soul with Godhead). Amongst creatures, the measure
of weal or woe is dependent on the acts of a previous life. Indeed, every
creature comes into the world taking with him his own measure of weal and
woe. The son is not bound by the acts of the sire, or the sire by those
of the son. Bound by their own acts, good and bad, all have to travel by
this common road. Duly practise all the duties, and abstain from acts of
unrighteousness. Reverentially wait, according to the directions of the
scriptures, upon the gods and the Brahmanas. Cast off sorrow and
cheerlessness, and abstain from parental affection. Leave the child on
this exposed ground, and go ye away without delay. The actor alone enjoys
the fruit of acts, good or bad, that he does. What concern have kinsmen
with them? Casting off a (deceased) kinsman, however dear, kinsmen leave
this spot. With eyes bathed in tears, they go away, ceasing to display
affection for the dead. Wise or ignorant, rich or poor, every one
succumbs to Time, endued with acts, good and bad. What will you do by
mourning? Why do you grieve for one that is dead? Time is the lord of
all, and in obedience to his very nature he casts an equal eye on all
things. In pride of youth or in helpless infancy bearing the weight of
years or lying in the mother's womb, every one is subject to be assailed
by Death. Such indeed, is the course of the world.'

"The jackal said, 'Alas, the affection cherished by your weeping selves
that are overwhelmed with grief for your deceased child has been lessened
by that light-brained vulture. Even this must be the case, since in
consequence of his well-applied words fraught with tranquillity and
capable of producing conviction, there that one goes back to the town,
casting off affection that is so difficult to abandon. Alas, I had
supposed that great is the grief felt by men indulging in loud
lamentations for the death of a child and for the corpse on a
crematorium, like that of kine bereft of calves. Today, however, I
understand what the measure of grief is of human beings on earth.
Witnessing their great affection I had shed tears myself. (It seems
however, that their affection is not strong)! One should always exert
oneself. Thence does one succeed through destiny. Exertion and destiny,
joining together, produce fruit. One should always exert oneself with
hopefulness. How can happiness be had from despondency? Objects of desire
may be won by resolution. Why then do you go back so heartlessly? Where
do you go, abandoning in the wilderness this son of your own loins, this
perpetuator of the race of his sires? Stay here till the sun sets and the
evening twilight comes. You may then take away this boy with yourselves
or stay with him.'

"The vulture said, 'I am, ye men, a full thousand years of age today, but
I have never seen a dead creature, male or female or of ambiguous sex,
revive after death. Some die in the womb; some die soon after birth; some
die (in infancy) while crawling (on all fours); some die in youth; and
some in old age. The fortunes of all creatures, including even beasts and
birds, are unstable. The periods of life of all mobile and immobile
creatures are fixed beforehand. Bereaved of spouses and dear ones and
filled with sorrow for (the death of) children, men leave this spot every
day with agonised hearts for returning home. Leaving on this spot both
friends and foes numbering by thousands, kinsmen afflicted with grief go
back to their homes. Cast off this lifeless body with no longer any
animal heat in it and which is as stiff as a piece of wood! Why then do
you not go away, leaving the body of this child which has become like a
piece of wood and whose life has entered a new body? This affection
(which ye are displaying) is unmeaning and this hugging of the child is
fruitless. He does not see with his eyes or hear with his ears. Leaving
him here, go ye away without delay. Thus addressed by me in words which
are apparently cruel but which in reality are fraught with reason and
have a direct bearing with the high religion of emancipation, go ye back
to your respective homes.' Addressed thus by the vulture endued with
wisdom and knowledge and capable of imparting intelligence and awakening
the understanding, those men prepared themselves to turn their backs upon
the crematorium. Grief, indeed, increaseth to twice its measure at sight
of its object and at the remembrance of the acts of that object (in
life). Having heard these words of the vulture, the men resolved to leave
the spot. Just at that time the jackal, coming thither with quick steps,
cast his eyes on the child lying in the sleep of death.'

"The jackal said, 'Why, indeed, do you leave, at the vulture's bidding,
this child of golden complexion, adorned with ornaments, and capable of
giving the obsequial cake to his ancestors? If you abandon him, your
affection will not come to an end, nor these piteous lamentations. On the
other hand, your grief will certainly be greater. It is heard that a
Sudra named Samvuka having been slain and righteousness having been
upheld by Rama of true prowess, a (dead) Brahmana child was restored to
life. [451] Similarly, the son of the royal sage Sweta died (prematurely).
But the monarch, devoted to virtue, succeeded in reviving his dead child.
After the same manner, in your case also, some sage or deity may be
willing to grant your desire and show compassion to you that are crying
so piteously.' Thus addressed by the jackal, the men, afflicted with
grief and full of affection for the child, retraced their steps, and
placing the child's head on their laps one after another, began to
indulge in copious lamentations. Summoned by their cries, the vulture,
coming to that spot, spoke unto them as follows.'

"The vulture said, 'Why are you bathing this child with your tears? Why
are you pressing him in this fashion with the touch of your palms? At the
command of the grim king of justice the child has been sent to that sleep
which knows no waking. Those that are endued with the merit of penances,
those that are possessed of wealth, those that have great intelligence,
in fact, all succumb to death. Even this is the place intended for the
dead. It is always to be seen that kinsmen casting off thousands of
kinsmen young and old, pass their nights and days in grief, rolling on
the bare ground. Cease this ardour in putting on the trappings of woe.
That this child would come back to life is what passes belief. He will
not get back his life at the bidding of the jackal. If a person once dies
and takes leave of his body, his body never regains animation. Hundreds
of jackals, by laying down their own lives, [452] will not succeed in
reviving this child in hundreds of years. If, however, Rudra, or Kumara,
or Brahman, or Vishnu, grant him a boon, then only may this child come
back to life. Neither the shedding of tears, nor the drawing of long
sighs, nor copious lamentations, will bring back this one to life.
Myself, the jackal, you all, and all the kinsmen of this one, with all
our merits and sins, are on the same road (that this one has taken). For
this reason one possessed of wisdom should, from a distance, avoid
behaviour that displeases others, harsh speeches, the infliction of
injury on others, the enjoyment of other people's wives, and sin and
falsehood. Carefully seek righteousness, truth, the good of others,
justice, compassion for all creatures, sincerity, and honesty. They,
incur sin who, while living, do not cast their eyes upon their mothers
and fathers and kinsmen and friends. What will you do, by crying, for him
after death, that sees not with his eyes and that stirs not in the
least?' Thus addressed, the men, overwhelmed with sorrow and burning with
grief on account of their affection for the child, departed for their
homes, leaving the body (on the crematorium).

"The jackal said, 'Alas, terrible is the world of mortals! Here no
creature can escape. Every creature's period of life, again, is short.
Beloved friends are always departing. It abounds with vanities and
falsehoods, with accusations and evil reports. Beholding again this
incident that enhances pain and grief, I do not for a moment like this
world of men. Alas, fie on you, ye men, that thus turn back, like foolish
persons, at the vulture's bidding, though you are burning with grief on
account of the death of this child. Ye cruel wights, how can you go away,
casting off parental affection upon hearing the words of a sinful vulture
of uncleansed soul? Happiness is followed by misery, and misery by
happiness. In this world which is enveloped by both happiness and misery,
none of these two exists uninterruptedly. Ye men of little understanding,
whither would ye go, casting off on the bare ground this child of so much
beauty, this son that is an ornament of your race. Verily, I cannot
dispel the idea from my mind that this child endued with comeliness and
youth and blazing with beauty is alive. It is not meet that he should
die. [453] It seems that ye are sure to obtain happiness. Ye that are
afflicted with grief on account of the death of this child will surely
have good luck today. Anticipating the probability of inconvenience and
pain (if you remain here for the night) and fixing your hearts on your
own comfort, whither would you, like persons of little intelligence, go,
leaving this darling?'

"Bhishma continued, 'Even thus, O king, the kinsmen of the deceased
child, unable to decide upon what they should do, were, for
accomplishment of his own purpose, induced by that sinful jackal who
uttered agreeable falsehoods, that denizens of the crematorium who
wandered every night in quest of food, to stay in that place.'

"The vulture said, 'Dreadful is this spot, this wilderness, that resounds
with the screech of owls and teems with spirits and Yakshas and
Rakshasas. Terrible and awful, its aspect is like that of a mass of blue
clouds. Casting off the dead body, finish the funeral rites. Indeed,
throwing away the body, accomplish those rites before the sun sets and
before the points of the horizon become enveloped in gloom. The hawks are
uttering their harsh cries. Jackals are howling fiercely. Lions are
roaring. The sun is setting. The trees on the crematorium are assuming a
dark hue in consequence of the blue smoke of the funeral pyres. The
carnivorous denizens of this place, afflicted with hunger, are yelling in
rage. All those creatures of horrible forms that live in this frightful
place, all those carnivorous animals of grim features that haunt this
desert, will soon assail you. This wilderness is certainly frightful.
Danger will overtake you. Indeed, if you listen to these false and
fruitless words of the jackal against your own good sense, verily, all of
you are sure to be destroyed.'

"The jackal said, 'Stay where you are! There is no fear even in this
desert as long as the sun shines. Till the god of day sets, do ye remain
here hopefully, induced by parental affection. Without any fear,
indulging in lamentations as ye please, continue to look at this child
with eyes of affection. Frightful though this wilderness be, no danger
will overtake you. In reality this wilderness presents an aspect of quiet
and peace. It is here that the Pitris by thousands took leave of the
world. Wait as long as the sun shines. What are this vulture's words to
you? If with stupefied understandings ye accept the cruel and harsh
speeches of the vulture, then your child will never come back to life!'

"Bhishma continued, 'The vulture then addressed those men, saying that
the sun had set. The jackal said that it was not so. Both the vulture and
the jackal felt the pangs of hunger and thus addressed the kinsmen of the
dead child. Both of them had girded up their loins for accomplishing
their respective purposes. Exhausted with hunger and thirst, they thus
disputed, having recourse to the scriptures. Moved (alternately) by these
words, sweet as nectar, of those two creatures, viz., the bird and the
beast, both of whom were endued with the wisdom of knowledge, the kinsmen
at one time wished to go away and at another to stay there. At last,
moved by grief and cheerlessness, they waited there, indulging in bitter
lamentations. They did not know that the boast and the bird, skilled in
accomplishing their own purposes, had only stupefied them (by their
addresses). While the bird and the beast, both possessed of wisdom.. were
thus disputing and while the kinsmen of the deceased child sat listening
to them, the great god Sankara, urged by his divine spouse (Uma), came
there with eyes bathed in tears of compassion. Addressing the kinsmen of
the deceased child, the god said, 'I am Sankara the giver of boons.' With
hearts heavy with grief, those men prostrated themselves before the great
deity and said unto him in reply, 'Bereft of this one who was our only
child, all of us are at the point of death. It behoveth thee to grant us
life by granting life to this our son.' Thus solicited, the illustrious
deity, taking up a quantity of water in his hands granted unto that dead
child life extending for a hundred years. Ever employed in the good of
all creatures, the illustrious wielder of Pinaka granted a boon unto both
the jackal and the vulture in consequence of which their hunger was
appeased. Filled with delight and having achieved great prosperity, the
men bowed unto the god. Crowned with success, they then, O king, left
that spot in great joy. Through persistent hopefulness and firm
resolution and the grace of the great god, the fruits of one's acts are
obtained without delay. Behold, the combination of circumstances and the
resolution of those kinsmen. While they were crying with agonised hearts,
their tears were wiped and dried up. Behold, how within only a short
time, through their steadiness of resolution, they obtained the grace of
Sankara, and their afflictions dispelled, they were made happy. Indeed,
through Sankara's grace, O chief of the Bharatas, those sorrowing kinsmen
were filled with amazement and delight at the restoration of their child
to life. Then, O king, casting off that grief of which their child had
been the cause, those Brahmanas, filled with delight, quickly went back
to their town taking the restored child with them. Behaviour like this
has been laid down for all the four orders. By frequently listening to
this auspicious story fraught with virtue, profit, and salvation, a man
obtains happiness both here and hereafter.'"



SECTION CLIV

"Yudhishthira said, "If a person, weak, worthless, and light-hearted, O
grand sire, doth from folly provoke, by means of unbecoming and boastful
speeches, a powerful foe always residing in his vicinity, competent to do
good (when pleased) and chastise (when displeased), and always ready for
action, how should the former, relying on his own strength, act when the
latter advances against him in anger and from desire of exterminating
him?'

"Bhishma said, 'In this connection is cited, O chief of the Bharatas, the
old story of the discourse between Salmali and Pavana. There was a lordly
(Salmali) tree on one of the heights of Himavat. Having grown for many
centuries, he had spread out his branches wide around. His trunk also was
huge and his twigs and leaves were innumerable. Under his shade toil-worn
elephants in rut, bathed in sweat, used to rest, and many animals of
other species also. The girth of his trunk was four hundred cubits, and
dense was the shade of his branches and leaves. Loaded with flowers and
fruits, it was the abode of innumerable parrots, male and female. In
travelling along their routes, caravans of merchants and traders, and
ascetics, residing in the woods, used to rest under the shade of that
delightful monarch of the forest. One day, the sage Narada, O bull of
Bharata's race, seeing the wide-extending and innumerable branches of
that tree and the circumference of his trunk, approached and addressed
him, saying, 'O thou art delightful! O thou art charming! O foremost of
trees, O Salmali, I am always delighted at thy sight! O charming tree,
delightful birds of diverse kinds, and elephants and other animals,
cheerfully live; on thy branches and under their shade. Thy branches, O
wide-branched monarch of the forest, and thy trunk are gigantic. I never
see any of them broken by the god of the wind. Is it, O child, the case
that Pavana is pleased with thee and is thy friend so that he protects
thee always in these woods? The illustrious Pavana possessed of great
speed and force moveth from their sites the tallest and strongest trees,
and even mountain summits. That sacred bearer of perfumes, blowing (when
he wills) drieth up rivers and takes and seas, including the very nether
region. Without doubt, Pavana protects thee through friendship. It is for
this reason that, though possessed of innumerable branches, thou art
still graced with leaves and flowers. O monarch of the forest, this thy
verdure is delightful since these winged creatures, O child, filled with
joy, sport on thy twigs and branches. During the season when thou puttest
forth thy blossoms, the sweet notes of all these denizens of thy branches
are heard separately when they indulge in their melodious songs. Then,
again, O Salmali, these elephants that are the ornaments of their
species, bathed in sweat and indulging in cries (of delight), approach
thee and find happiness here. Similarly, diverse other species of animals
inhabiting the woods, contribute to adorn thee. Indeed, O tree, thou
lookest beautiful even like the mountains of Meru peopled by creatures of
every kind. Resorted to also by Brahmanas crowned with ascetic success,
by others engaged in penances, and by Yatis devoted to
contemplation, [454] this thy region, I think, resembles heaven itself.'"



SECTION CLV

"Narada said, 'Without doubt, O Salmali, the terrible and irresistible
god of the wind always protects thee from friendliness or amity. It
seems, O Salmali, that a close intimacy has come to subsist between thee
and the Wind. It seems thou hast said unto him these words, viz., 'I am
thine,' and it is for this reason that the Wind-god protects thee. I do
not see the tree or mountain or mansion in this world that may not, I
think, be broken by the Wind. Without doubt thou standest here with all
thy branches and twigs and leaves, simply because, O Salmali, thou art
protected by the Wind for some reason or reasons (unknown to us).'

"The Salmali said, 'The Wind, O regenerate one, is neither my friend nor
mate nor well-wisher. Indeed, he is neither my great Ordainer that he
should protect me. My fierce energy and might, O Narada, are greater than
the Wind's. In truth, the strength of the Wind comes up to about only an
eighteenth part of mine. When the Wind comes in rage, tearing up trees
and mountains and other things, I curb his strength by putting forth
mine. Indeed, the Wind that breaks many things has himself been
repeatedly broken by me. For this reason, O Celestial Rishi, I am not
afraid of him even when he comes in wrath.'

"Narada said, 'O Salmali, thy protection seems to be thoroughly perverse.
There is no doubt in this. There is no created thing which is equal to
the Wind in strength. Even Indra, or Yama, or Vaisravana, the lord of the
waters, is not equal to the god of the wind in might. What need,
therefore, be said of thee that art only a tree? Whatever creature in
this world, O Salmali, does whatever act, the illustrious Wind-god it is
that is at all times the cause of that act, since it is he that is the
giver of life. When that god exerts himself with propriety, he makes all
living creatures live at their ease. When, however, he exerts improperly,
calamities overtake the creatures of the world. What else can it be than
weakness of understanding which induces thee to thus withhold thy worship
from the god of wind, that foremost of creatures in the universe, that
being deserving of worship? Thou art worthless and of a wicked
understanding. Indeed, thou indulgest only in unmeaning brag. Thy
intelligence being confounded by wrath and other evil passions, thou
speakest only untruths, O Salmali! I am certainly angry with thee for thy
indulging in such speeches. I shall myself report to the god of the wind
all these derogatory words of thine. Chandanas, and Syandanas, and Salas,
and Saralas and Devadarus and Vetavas and Dhanwanas and other trees of
good souls that are far stronger than thou art, have never, O thou of
wicked understanding, uttered such invectives against the Wind. All of
them know the might of the Wind as also the might that is possessed by
each of them. For these reasons those foremost of trees bow down their
heads in respect to that deity. Thou, however, through folly, knowest not
the infinite might of the Wind. I shall, therefore, repair to the
presence of that god (for apprising him of thy contempt for him).'"



SECTION CLVI

"Bhishma continued, 'Having said these words unto the Salmali. that
foremost of all persons conversant with Brahma, viz., Narada, represented
unto the god of the wind all that the Salmali had said about him.'

"Narada said, 'There is a certain Salmali on the breast of Himavat,
adorned with branches and leaves. His roots extend deep into the earth
and his branches spread wide around. That tree, O god of the wind
disregards thee. He spoke many words fraught with abuse of thyself. It is
not proper, O Wind, that I should repeat them in thy hearing. I know, O
Wind, that thou art the foremost of all created things. I know too that
thou art a very superior and very mighty being, and that in wrath thou
resemblest the Destroyer himself.'

"Bhishma continued, 'Hearing these words of Narada, the god of wind,
wending to that Salmali, addressed him in rage and said as follows.'

"The Wind-god said, 'O Salmali, thou hast spoken in derogation of me
before Narada. Know that I am the god of the wind. I shall certainly show
thee my power and might. I know thee well. Thou art no stranger to me.
The puissant Grandsire, while engaged in creating the world, had for a
time rested under thee. It is in consequence of this incident that I have
hitherto shown thee grace. O worst of trees, it is for this that thou
standest unharmed, and not in consequence of thy own might. Thou
regardest me lightly as if I were a vulgar thing. I shall show myself
unto thee in such a way that thou mayst not again disregard me.'

"Bhishma continued, 'Thus addressed, the Salmali laughed in derision and
replied, saying, 'O god of the wind, thou art angry with me. Do not
forbear showing the extent of thy might. Do thou vomit all thy wrath upon
me. By giving way to thy wrath, what wilt thou do to me? Even if thy
might had, been thy own (instead of being derived), I would not still
have been afraid of thee. I am superior to thee in might. I should not be
afraid of thee. They are really strong in understanding. They, on the
other hand, are not to be regarded strong that are possessed of only
physical strength.' Thus addressed, the Wind-god said, 'Tomorrow I shall
test thy strength.' After this, night came. The Salmali, concluding
mentally what the extent is of the Wind's might and beholding his own
self to be inferior to the god, began to say to himself, 'All that I said
to Narada is false. I am certainly inferior in might to the Wind. Verity,
he is strong in his strength. The Wind, as Narada said, is always mighty.
Without doubt, I am weaker than other trees. But in intelligence no tree
is my equal. Therefore, relying upon my intelligence I shall look at this
fear that arises from the Wind. If the other trees in the forest all rely
upon the same kind of intelligence, then, verily, no injury can result to
them from the god of the Wind when he becomes angry. All of them.
however, are destitute of understanding, and, therefore, they do not
know, as I know, why or how the Wind succeeds in shaking and tearing them
up.'"



 SECTION CLVII

"Bhishma said, 'Having settled this in his mind, the Salmali. in sorrow,
himself caused all his branches, principal and subsidiary, to be cut off.
Casting off his branches and leaves and flowers, at morn the tree looked
steadily at the Wind, as he came towards him. Filled with rage and
breathing hard, the Wind advanced, felling large trees, towards that spot
where the Salmali stood. Beholding him divested of top and branches and
leaves and flowers, the Wind, filled with joy, smilingly addressed that
lord of the forest which had before such a gigantic appearance, these
words.'

"The Wind said, 'Filled with rage, O Salmali, I would have done to thee
precisely what thou hast done to thyself by lopping off all thy branches.
Thou art now divested of thy proud top and flowers, and thou art now
without thy shoots and leaves. In consequence of thy own evil counsels,
thou hast been brought under my power.'

"Bhishma continued, 'Hearing these words of the Wind, the Salmali felt
great shame. Remembering also the words that Narada had said, he began to
repent greatly for his folly. Even in this way, O tiger among kings, a
weak and foolish person, by provoking the enmity of a powerful one, is at
last obliged to repent like the Salmali in fable. Even when possessed of
equal might, people do not suddenly wage hostilities with those that have
injured them. On the other hand, they display their might gradually, O
king! A person of foolish understanding should never provoke the
hostility of one that is possessed of intelligence. In such cases the
intelligence of the intelligent man penetrates (the subject upon which it
is employed) like fire penetrating a heap of dry grass. Intelligence is
the most precious possession that a person call have. Similarly, O king,
a man can have nothing here more valuable than might. One should,
therefore, overlook the wrongs inflicted by a person possessed of
superior strength, even as one should overlook (from compassion) the acts
of a child, and idiot, or one that is blind or deaf. The wisdom of this
saying is witnessed in thy case, O slayer of foes. The eleven Akshauhinis
(of Duryodhana), O thou of great splendour, and the seven (collected by
thyself), were not, in might equal to the single-handed Arjuna of high
soul. All the troops (of Duryodhana), therefore, were routed and slain by
that illustrious Pandava, that son of Paka's chastiser, as he coursed on
the field of battle, relying on his own strength. I have. O Bharata,
discoursed to thee of the duties of kings and the morality of duties in
detail. What else. O king, dost thou wish to hear!'"



SECTION CLVIII

"Yudhishthira said, 'I desire, O bull of Bharata's race, to hear in
detail the source from which sin proceeds and the foundation upon which
it rests.'

"Bhishma said, 'Hear, O King, what the foundation is of sin. Covetousness
alone is a great destroyer (of merit and goodness). From covetousness
proceeds sin. It is from this source that sin and irreligiousness flow,
together with great misery. This covetousness is the spring of also all
the cunning and hypocrisy in the world. It is covetousness that makes men
commit sin. From covetousness proceeds wrath; from covetousness flows
lust, and it is from covetousness that loss of judgment, deception,
pride, arrogance, and malice, as also vindictiveness, shamelessness, loss
of prosperity, loss of virtue, anxiety, and infamy spring, miserliness,
cupidity, desire for every kind of improper act, pride of birth, pride of
learning, pride of beauty, pride of wealth, pitilessness for all
creatures, malevolence towards all, mistrust in respect of all,
insincerity towards all, appropriation of other people's wealth,
ravishment of other people's wives, harshness of speech, anxiety,
propensity to speak ill of others, violent craving for the indulgence of
lust, gluttony, liability to premature death, violent propensity towards
malice, irresistible liking for falsehood, unconquerable appetite for
indulging in the passions, insatiable desire for indulging the ear,
evil-speaking, boastfulness, arrogance, non-doing of duties, rashness,
and perpetration of every kind of evil act,--all these proceed from
covetousness. In life, men are unable, whether infants or youth or
adults, to abandon covetousness. Such is the nature of covetousness that
it never decays even with the decay of life. Like the ocean that can
never be filled by the constant discharge of even innumerable rivers of
immeasurable depths, covetousness is incapable of being gratified by
acquisitions to any extent. The covetousness, however, which is never
gratified by acquisitions and satiated by the accomplishment of desires,
that which is not known in its real nature by the gods, the Gandharvas,
the Asuras, the great snakes, and, in fact, by all classes of beings,
that irresistible passion, along with that folly which invites the heart
to the unrealities of the world, should ever be conquered by a person of
cleansed soul. Pride, malice, slander, crookedness, and incapacity to
hear other people's good, are vices, O descendant of Kuru, that are to be
seen in persons of uncleansed soul under the domination of covetousness.
Even persons of great learning who bear in their minds all the voluminous
scriptures, and who are competent to dispel the doubts of others, show
themselves in this respect to be of weak understanding and feel great
misery in consequence of this passion. Covetous men are wedded to envy
and anger. They are outside the pale of good behaviour. Of crooked
hearts, the speeches they utter are sweet. They resemble, therefore, dark
pits whose mouths are covered with grass. They attire themselves in the
hypocritical cloak of religion. Of low minds, they rob the world, setting
up (if need be) the standard of religion and virtue. Relying upon the
strength of apparent reasons, they create diverse kinds of schisms in
religion. Intent upon accomplishing the purposes of cupidity, they
destroy the ways of righteousness. When wicked-souled persons under the
domination of covetousness apparently practise the duties of
righteousness, the consequence that results is that the desecrations
committed by them soon become current among men. Pride, anger, arrogance,
insensibility, paroxysms of joy and sorrow, and self-importance, all
these, O descendant of Kuru, are to be seen in persons swayed by
covetousness. Know that they who are always under the influence of
covetousness are wicked. I shall now tell thee of those about whom thou
askest, viz., those who are called good and whose practices are pure.
They who have no fear of an obligation to return to this world (after
death), they who have no fear of the next world, they who are not
addicted to animal food and who have no liking for what is agreeable and
no dislike for what is otherwise, they to whom good behaviour is ever
dear, they in whom there is self-restraint, they to whom pleasure and
pain are equal, they who have truth for their high refuge, they who give
but not take, they who have compassion, they who worship Pitris, gods and
guests, they who are always ready to exert themselves (for the good of
others), they who are universal benefactors, they who are possessed of
great courage (of mind), they who observe all the duties laid down in the
scriptures, they who are devoted to the good of all, they who can give
their all and lay down their very lives for others, are regarded as good
and virtuous, O Bharata! Those promoters of righteousness are incapable
of being forced away from the path of virtue. Their conduct, conformable
to the model set by the righteous men of old, can never be otherwise.
They are perfectly fearless, they are tranquil, they are mild, and they
always adhere to the right path. Full of compassion, they are always
worshipped by the good. They are free from lust and anger. They are not
attached to any worldly object. They have no pride. They are observant of
excellent vows. They are always objects of regard. Do thou, therefore,
always wait upon them and seek instruction from them. They never acquire
virtue, O Yudhishthira, for the, sake of wealth or of fame. They acquire
it on the other hand, because it is a duty like that of cherishing the
body. Fear, wrath, restlessness, and sorrow do not dwell in them. There
is not the outward garb of religion for misleading their fellowmen. There
is no mystery with them. They are perfectly contented. There is no error
of judgment arising from covetousness. They are always devoted to truth
and sincerity. Their hearts never fall from righteousness. Thou shouldst
show thy regard for them always, O son of Kunti! They are never delighted
at any acquisition or pained at any loss. Without attachment to anything,
and freed from pride, they are wedded to the quality of goodness, and
they cast an equal eye on all. Gain and loss, weal and woe, the agreeable
and the disagreeable, life and death, are equal in the eyes of those men
of firm tread, engaged in the pursuit of (divine) knowledge, and devoted
to the path of tranquillity and righteousness. Keeping thy senses under
restraint and without yielding to heedlessness, thou shouldst always
worship those high-souled persons who bear such love for virtue. O
blessed one, one's words become productive of good only through the
favour of the gods. Under other circumstances, words produce evil
consequence." [455]'



SECTION CLIX

"Yudhishthira said, 'Thou hast said, O grandsire, that the foundation of
all evils is covetousness. I wish, O sire, to hear of ignorance in
detail.'

"Bhishma said, 'The person who commits sin through ignorance, who does
not know that his end is at hand, and who always hates those that are of
good behaviour, soon incurs infamy in the world. In consequence of
ignorance one sinks into hell. Ignorance is the spring of misery. Through
ignorance one' suffers afflictions and incurs great danger.'

"Yudhishthira said, 'I desire, O king, to hear in detail the origin, the
place, the growth, the decay, the rise, the root, the inseparable
attribute, the course, the time, the cause, and the consequence, of
ignorance. The misery that is felt here is all born of ignorance.' [456]

"Bhishma said, 'Attachment, hate, loss of judgment, joy, sorrow, vanity,
lust, anger, pride, procrastination, idleness, desire, aversion,
jealousy, and all other sinful acts are all known by the common name of
ignorance. [457] Hear now, O king, in detail, about its tendency, growth
and other features after which thou enquirest. These two viz., ignorance
and covetousness, know, O king, are the same (in substance). Both are
productive of the same fruits and same faults, O Bharata! Ignorance has
its origin in covetousness. As covetousness grows, ignorance also grows.
Ignorance exists there where covetousness exists. As covetousness
decreases, ignorance also decreases. It rises with the rise of
covetousness. Manifold again is the course that it takes. The root of
covetousness is loss of judgment. Loss of judgment, again, is its
inseparable attribute. Eternity is ignorance's course. The time when
ignorance appears is when objects of covetousness are not won. From one's
ignorance proceeds covetousness, and from the latter proceeds ignorance.
(Covetousness, therefore, is both the cause and consequence of
ignorance). Covetousness is productive of all. For these reasons, every
one should avoid covetousness. Janaka, and Yuvanaswa, and Vrishadarbhi,
and Prasenajit, and other kings acquired heaven in consequence of their
having repressed covetousness. Do thou also in the sight of all persons,
avoid covetousness by a strong resolution, O chief of the Kurus! Avoiding
covetousness thou shalt obtain happiness both here and in the next
world.'"



SECTION CLX

"Yudhishthira said, 'O grandsire, O thou of virtuous soul, what, indeed,
is said to be productive of great merit [458] for a person attentively
engaged in the study of the Vedas and desirous of acquiring virtue? That
which is regarded in this world as productive of high merit is of diverse
kinds as set forth in the scriptures. Tell me, O grandsire, about that
which is regarded as such both here and hereafter. The path of duty is
long and has innumerable branches, O Bharata! Amongst those duties what
are those few that should, according to thee, be preferred to all others
for observance? Tell me, O king, in detail, about that which is so
comprehensive and which is so many-branched.'

"Bhishma said, 'I shall speak to thee of that by which thou mayst attain
to high merit. Possessed as thou art of wisdom, thou shalt be gratified
with the knowledge. I will impart to thee, like a person gratified with
having quaffed nectar. The rules of duty that have been uttered by the
great Rishis, each relying upon his own wisdom, are many. The highest
among them all is self-restraint. Those amongst the ancients that were
acquainted with truth said that self-restraint leads to the highest
merit. As regards the Brahmana in particular, self-restraint is his
eternal duty. It is from self-restraint that he obtains the due fruition
of his acts. Self-restraint, in his case, surpasses (in merit) charity
and sacrifice and study of the Vedas. Self-restraint enhances (his)
energy. Self-restraint is highly sacred. Through self-restraint a man
becomes cleansed of all his sins and endued with energy, and as a
consequence, attains to the highest blessedness. We have not heard that
there is any other duty in all the worlds that can equal self-restraint.
Self-restraint, according to all virtuous persons, is the highest of
virtues in this world. Through self-restraint, O foremost of men, a
person acquires the highest happiness both here and hereafter. Endued
with self-restraint, one acquires great virtue. The self-restrained man
sleeps in felicity and awakes in felicity, and moves through the world in
felicity. His mind is always cheerful. The man who is without
self-restraint always suffers misery. Such a man brings upon himself many
calamities all born of his own faults. It has been said that in all the
four modes of life self-restraint is the best of vows. I shall now tell
thee those indications whose sum total is called self-restraint.
Forgiveness, patience, abstention from injury, impartiality, truth,
sincerity, conquest of the senses, cleverness, mildness, modesty,
steadiness, liberality, freedom from wrath, contentment, sweetness of
speech, benevolence, freedom from malice,--the union of all these is
self-restraint. It also consists, O son of Kuru, of veneration for the
preceptor and universal compassion. The self-restrained man avoids both
adulation and slander. Depravity, infamy, false speech, lust,
covetousness, pride, arrogance, self-glorification, fear, envy and
disrespect, ale all avoided by the self-restrained man. He never incurs
obloquy. He is free from envy. He is never gratified with small
acquisitions (in the form of earthly happiness of any kind.) He is even
like the ocean which can never be filled. [459] The man of self-restraint
is never bound by the attachments that arise from earthly connections
like to those involved in sentiments like these, 'I am thine, Thou art
thine, They are in me, and I am in them.' Such a man, who adopts the
practices of either cities or the woods, and who never indulges in
slander or adulation, attains to emancipation. Practising universal
friendliness, and possessed of virtuous behaviour, of cheerful soul and
endued with knowledge of soul, and liberated from the diverse attachments
of the earth, great is the reward that such a person obtains in the world
to me. Of excellent conduct and observant of duties, of cheerful soul and
possessed of learning and knowledge of self, such a man wins esteem while
here and attains to a high end hereafter. All acts that are regarded as
good on earth, all those acts that are practised by the righteous,
constitute the path of the ascetic possessed of knowledge. A person that
is good never deviates from that path. Retiring from the world and
betaking himself to a life in the woods, that learned person having a
complete control over the senses who treads in that path, in quiet
expectation of his decease, is sure to attain to the state of Brahma. He
who has no fear of any creature and of whom no creature is afraid, has,
after the dissolution of his body, no fear to encounter. [460] He who
exhausts his merits (by actual enjoyment) without seeking to store them
up, who casts an equal eye upon all creatures and practises a course of
universal friendliness, attains to Brahma. As the track of birds along
the sky or of fowl over the surface of water cannot be discerned, even so
the track of such a person (on earth) does not attract notice. For him, O
king, who abandoning home adopts the religion of emancipation, many
bright worlds wait to be enjoyed for eternity. If, abandoning all acts,
abandoning penances in due course, abandoning the diverse branches of
study, in fact, abandoning all things (upon which worldly men set their
hearts), one becomes pure in his desires, liberated from all
restraints, [461] of cheerful soul, conversant with self, and of pure
heart, one then wins esteem in this world and at last attains to heaven.
That eternal region of the Grandsire which springs from Vedic penances,
and which is concealed in a cave, can be won by only self-restraint. [462]
He who takes pleasure in true knowledge, who has become enlightened, and
who never injures any creature, has no fear of coming back to this world,
far less, any fear in respect of the others. [463] There is only one fault
in self-control. No second fault is noticeable in it. A person who has
self-control is regarded by men as weak and imbecile. O thou of great
wisdom, this attribute has only one fault. Its merits are many. By
forgiveness (which is only another form of self-control), the man of
self-control may easily acquire innumerable worlds. What need has a man
of self-control for a forest? Similarly, O Bharata, of what use is the
forest to him that has no self-control? That is a forest where the man of
self-control dwells, and that is even a sacred asylum.'

"Vaisampayana continued, 'Hearing these words of Bhishma, Yudhishthira
became highly gratified as if he had quaffed nectar. Again the king asked
that foremost of virtuous men. That perpetuator of Kuru's race
(questioned by his grandson) once more began to discourse cheerfully (on
the topic raised).'"



SECTION CLXI

"Bhishma said, 'They that are possessed of knowledge say that everything
has penance for its root. That foolish person who has not undergone
penances does not meet with the rewards of even his own acts. The
puissant Creator created all this universe with the aid of penances.
After the same manner, the Rishis acquired the Vedas through the power of
penances. It was by the aid of penances that the Grandsire created food,
fruit and roots. It is by penances that persons crowned with ascetic
success behold the three worlds, with rapt souls. Medicines and all
antidotes to injurious substances, and the diverse acts (seen here),
produce their intended results through the aid of penance. The
accomplishment of all purposes depends upon penance. Whatever things
there are that are apparently unattainable are sure to be won by the aid
of penance. Without doubt, the Rishis obtained their sixfold divine
attributes through penance. A person that drinks alcoholic stimulants,
one that appropriates the possessions of others without their consent,
one guilty of foeticide, one that violates one's preceptor's bed, are all
cleansed by penance properly practised. Penances are of many kinds. They
exhibit themselves through various outlets. Of all kinds of penances,
however, that one may Practise after abstaining from pleasure and
enjoyment, abstention from food Is the highest and best. The penance
involved in abstention from food is superior, O king, to even compassion,
truthfulness of speech, gifts, and restraining the senses. There is no
act more difficult to accomplish than gift. There is no mode of life that
is superior to serving one's mother. There is no creature superior to
those that are conversant with the three Vedas. Similarly, Renunciation
constitutes the highest penance. People keep their senses under control
for taking care of their virtue and heaven. In respect of such control
over the senses as also in the acquisition of virtue, there is no penance
higher than abstention from food. The Rishis, the gods, human beings,
beasts, birds, and whatever other creatures there are, mobile or
immobile, are all devoted to penances, and whatever success they win is
won through penance. Thus it was through penance that the gods acquired
their superiority These (luminaries in the firmament) that have got their
shares of felicity, are always the results of penance. Without doubt,
through penance the very status of godhead may be acquired.'"



SECTION CLXII

"Yudhishthira said, 'Brahmanas and Rishis and Pitris and the gods all
applaud the duty of truth. I desire to hear of truth. Discourse to me
upon it, O grandsire! What are the indications, O king, of truth? How may
it be acquired? What is gained by practising truth, and how? Tell me all
this.'

"Bhishma said, 'A confusion of the duties of the four orders is never
applauded. That which is called Truth always exists in a pure and
unmingled state in every one of those four orders. With those that are
good, Truth is always a duty. Indeed, Truth is an eternal duty. One
should reverentially bow unto Truth. Truth is the highest refuge (of
all). Truth is duty; Truth is penance; Truth is Yoga; and Truth is the
eternal Brahma. Truth has been said to be Sacrifice of a high order. [464]
Everything rests upon Truth. I shall now tell thee the forms of Truths
one after another, and its indications also in due order. It behoveth
thee to hear also as to how Truth may be acquired. Truth, O Bharata, as
it exists in all the world, is of thirteen kinds. The forms that Truth
assumes are impartiality, self control, forgiveness, modesty, endurance,
goodness, renunciation, contemplation, dignity, fortitude, compassion,
and abstention from injury. These, O great monarch, are the thirteen
forms of Truth. Truth is immutable, eternal, and unchangeable. It may be
acquired through practices which do not militate against any of the other
virtues. It may also be acquired through Yoga. When desire and aversion,
as also lust and wrath, are destroyed, that attribute in consequence of
which one is able to look upon one's own self and one's foe, upon one's
good and one's evil, with an unchanging eye, is called impartiality.
Self-control consists in never wishing for another man's possessions, in
gravity and patience and capacity to allay the fears of others in respect
to one's own self, and immunity from disease. It may be acquired through
knowledge. Devotion to the practice of liberality and the observance of
all duties are regarded by the wise as constituting goodwill. One comes
to acquire universal goodwill by constant devotion to truth. As regards
non-forgiveness and forgiveness, it should be stated that the attribute
through which an esteemed and good man endures both what is agreeable and
disagreeable, is said to be forgiveness. This virtue may well be acquired
through the practice of truthfulness. That virtue in consequence of which
an intelligent man, contented in mind and speech, achieves many good
deeds and never incurs the censure of others, is called modesty. It is
acquired through the aid of righteousness. That virtue which forgives for
the sake of virtue and profit is called endurance. It is a form of
forgiveness. It is acquired through patience, and its purpose is to
attach people to one's self. The casting off of affection as also of all
earthly possessions, is called renunciation. Renunciation can never be
acquired except by one who is divested of anger and malice. That virtue
in consequence of which one does good, with watchfulness and care, to all
creatures is called goodness. It hath no particular shape and consists in
the divestment of all selfish attachments. That virtue owing to which one
remains unchanged in happiness and misery is called fortitude. That wise
man who desires his own good always practises this virtue. One should
always practise forgiveness and devotedness to truth. That man of wisdom
who succeeds in casting off joy and fear and wrath, succeeds in acquiring
fortitude. Abstention from injury as regards all creatures in thought,
word, and deed, kindness, and gift, are the eternal duties of those who
are good. These thirteen attributes, though apparently distinct from one
another, have but one and the same form, viz., Truth. All these, O
Bharata, support Truth and strengthen it. It is impossible, O monarch, to
exhaust the merits of Truth. It is for these reasons that the Brahmanas,
the Pitris, and the gods, applaud Truth. There is no duty which is higher
than Truth, and no sin more heinous than untruth. Indeed, Truth is the
very foundation of righteousness. For this reason, one should never
destroy Truth. From Truth proceed gifts, and sacrifice with presents, as
well as the threefold Agnihotras, the Vedas, and everything else that
leads to righteousness. Once on a time a thousand horse-sacrifices and
Truth were weighed against each other in the balance. Truth weighed
heavier than a thousand horse-sacrifices."'



SECTION CLXIII

"Yudhishthira said, 'Tell me, O thou of great wisdom, everything about
that from which spring wrath and lust, O bull of Bharata's race, and
sorrow and loss of judgment, and inclination to do (evil to others), and
jealousy and malice and pride, and envy, and slander, and incapacity to
bear the good of others, and unkindness, and fear. Tell me everything
truly and in detail about all these.'

"Bhishma said, 'These thirteen vices are regarded as very powerful foes
of all creatures. These, O Monarch, approach and tempt men from every
side. They goad and afflict a heedless man or one that is insensate.
Indeed, as soon as they see a person, they assail him powerfully like
wolves jumping upon their prey. From these proceed all kinds of grief.
From these proceed all kinds of sin. Every mortal, O foremost of men,
should always know this. I shall now speak to thee of their origin, of
the objects upon which they rest, and of the means of their destruction,
O lord of the earth! Listen, first, O king, with undivided attention, to
the origin of wrath truly and in detail. Anger springs from covetousness.
It is strengthened by the faults of others. Through forgiveness it
remains dormant, and through forgiveness it disappears. As regards lust,
it springs from resolution. Indulgence strengthens it. When the man of
wisdom resolutely turns away from it, it disappears and dies. Envy of
others proceeds from between wrath and covetousness. It disappears in
consequence of compassion and knowledge of self. In consequence of
compassion for all creatures, and of that disregard for all worldly
objects (that knowledge brings in its train), it disappears. It also
arises from seeing the faults of other people. But in men of intelligence
it quickly disappears in consequence of true knowledge. [465] Loss of
judgment has its origin in ignorance and proceeds from sinfulness of
habit. When the man whom this fault assails begins to take delight in
(the company and counsels of) wise men, the vice at once and immediately
hides its head. Men, O thou of Kuru's race, see conflicting scriptures.
From that circumstance springs the desire for diverse kinds of action.
When true Knowledge has been gained, that desire is allayed. The grief of
an embodied creature proceeds from affection which is awakened by
separation. When, however, one learns that the dead do not return
(whatever the grief one may feel for them), it subsides. Incapacity to
bear other people's good proceeds from wrath and covetousness. Through
compassion for every creature and in consequence of a disregard for all
earthly objects, it is extinguished. Malice proceeds from the abandonment
of truth and indulgence in wickedness. This vice, O child, disappears in
consequence of one's waiting upon the wise and good. Pride, in men,
springs from birth, learning, and prosperity. When those three, however,
are truly known, that vice instantly disappears. Jealousy springs from
lust and delight in low and vulgar people. In consequence of wisdom it is
destroyed. From errors (of conduct) inconsistent with the ordinary course
of men, and through disagreeable speeches expressive of aversion, slander
takes its rise. It disappears, O king, upon a survey of the whole world.
When the person that injures is powerful and the injured one is unable to
avenge the injury, hate shows itself. It subsides, however, through
kindliness. Compassion proceeds from a sight of the helpless and
miserable persons with whom the world abounds. That sentiment disappears
when one understands the strength of virtue. [466] Covetousness in all
creatures spring from ignorance. Beholding the instability of all objects
of enjoyment, it suffers destruction. It has been said that tranquillity
of soul can alone subdue all these thirteen faults. All these thirteen
faults stained the sons of Dhritarashtra. Thyself, always desirous of
truth, hast conquered all of those vices in consequence of thy regard for
seniors.'"



SECTION CLXIV

"Yudhishthira said, 'I know what benevolence is, in consequence of my
observation of persons that are good. I do not, however, know them that
are malevolent, nor the nature of their acts, O Bharata. Indeed, people
avoid malevolent persons of cruel deeds even as they avoid thorns and
pitfalls and fire. It is evident, O Bharata, that he who is malevolent is
sure to burn (with misery) both here and hereafter. Therefore, O thou of
Kuru's race, tell me what, in truth, the acts of such a person are.'

"Bhishma said, 'Malevolent persons always do wicked acts and feel an
irresistible inclination for doing them. They slander others and incur
obloquy themselves. They always regard themselves as cheated of what is
their due. A malevolent person brags of his own acts of charity. He sees
others with malicious eyes. He is very mean. He is deceitful, and full of
cunning. He never gives others their dues. He is arrogant. He keeps evil
company and is always boastful. He fears and suspects all with whom he
comes into contact. He is of foolish understanding. He practises
miserliness. He praises his associates. He cherishes an inordinate
aversion and hatred for all recluses who have retired into the woods. He
takes delight in injuring others. He is utterly regardless of
distinguishing the merits and faults of others. He is full of lies. He is
discontented. He is exceedingly covetous, and always acts cruelly. Such a
person regards a virtuous and accomplished man as a pest, and thinking
everybody else to be like himself never trusts any one. Such a person
proclaims the faults of other people however unsuspected those faults
might viz. With regard to such faults, however, as similar to those that
stain his own self, he does not refer to them even remotely, for the sake
of the advantage he reaps from them. He regards the person that does him
good as a simpleton whom he has cleverly deceived. He is filled with
regret for having at any time made any gift of wealth even unto a
benefactor. Know him for a malevolent and wicked person who quietly and
alone takes comestibles and drinks and other kinds of food that are
regarded choice, even when persons are standing by with wishful eyes. He
on the other hand, who dedicates the first portion to Brahmanas and takes
what remains, dividing it with friends and kinsmen, attains to great
felicity in the next world and infinite happiness here. I have now, O
chief of the Bharatas, said unto thee what the indications are of the
wicked and malevolent man. Such a person should always be avoided by a
man of wisdom.'"



 SECTION CLXV

"Bhishma said, 'For enabling such pious and impoverished Brahmanas as
have been robbed of their wealth (by thieves), as are engaged in the
performance of sacrifices, as are well conversant with all the Vedas, and
as are desirous of acquiring the merit of righteousness, to discharge
their obligations to preceptors and the Pitris, and pass their days in
reciting and studying the scriptures, wealth and knowledge, O Bharata,
should be given. [467] Unto those Brahmanas that are not poor, only the
Dakshina, [468] O best of the Bharatas, should be given. As regards those
that have fallen away (in consequence of their sinful deeds) from the
status of Brahman, uncooked food should be given to them outside the
limits of the sacrificial altar. [469] The Brahmanas are the Vedas
themselves and all the Sacrifices with large presents. Desirous of
excelling one another, they always perform sacrifices, impelled by their
virtuous inclinations. The king should, therefore, make presents of
diverse kinds of valuable wealth unto them. That Brahmana who hath a
sufficiency of stores for feeding his family for three or more years,
deserves to drink the Soma. [470] If not withstanding the presence of a
virtuous king on the throne, the sacrifice begun by anybody, especially
by a Brahmana, cannot be completed for want of only a fourth part of the
estimated expenses, then the king should, for the completion of that
sacrifice, take away from his kinsmen the wealth of a Vaisya that is
possessed of a large flock of cattle but that is averse from sacrifices
and abstains from quaffing Soma. The Sudra has no competence for
performing a sacrifice. The king should, therefore, take away (wealth for
such a purpose) from a Sudra house of ours. [471] The king should also,
without any scruple, take away from the kinsmen the wealth of him who
does not perform sacrifices though possessed of a hundred kine and also
of him who abstains from sacrifices though possessed of a thousand kine.
The king should always publicly take away the wealth of such a person as
does not practise charity, by acting in this way the king earns great
merit. Listen again to me. That Brahmana who has been forced by want to
go without six meals, [472] may take away without permission, according to
the rule of a person that cares only for today without any thought of the
morrow, only what is necessary for a single meal, from the husking tub or
the field or the garden or any other place of even a man of low pursuits.
He should, however, whether asked or unasked, inform the king of his
act. [473] If the king be conversant with duty he should not inflict any
punishment upon such a Brahmana. He should remember that a Brahmana
becomes afflicted with hunger only through the fault of the
Kshatriya. [474] Having ascertained a Brahmana's learning and behaviour,
the king should make a provision for him, and protect him as a father
protects the son of his own loins. On the expiry of every year, one
should perform the Vaisvanara sacrifice (if he is unable to perform any
animal or Soma sacrifice). They who are conversant with religion say that
the practice of an act laid down in the alternative, is not destructive
of virtue. The Viswedevas, the Sadhyas, the Brahmanas, and great Rishis,
fearing death in seasons of distress, do not scruple to have recourse to
such provisions in the scriptures as have been laid down in the
alternative. That man, however, who while able to live according to the
primary provision, betakes himself to the alternative, comes to be
regarded as a wicked person and never succeeds in winning any felicity in
heaven. A Brahmana conversant with the Vedas should never speak of his
energy and knowledge to the king. (It is the duty of the king to
ascertain it himself.) Comparing again the energy of a Brahmana with that
of the king, the former will always be found to be superior to the
latter. For this reason the energy of the Brahmanas can scarcely be borne
or resisted by a king. The Brahmana is said to be creator, ruler,
ordainer, and god. No word of abuse, no dry speeches, should be addressed
to a Brahmana. The Kshatriya should cross all his difficulties by the aid
of the might of his arms. The Vaisya and the Sudra should conquer their
difficulties by wealth; the Brahmana should do so by Mantras and homa.
None of these, viz., a maiden, a youthful woman, a person unacquainted
with mantras, an ignorant guy, or one that is impure, is competent to
pour libations on the sacrificial fire. If any of these do so, he or she
is sure to fall into hell, with him for whom they act. For this reason,
none but a Brahmana, conversant with the Vedas and skilled in all
sacrifices should become the pourer of sacrificial libations. They who
are conversant with the scriptures say that the man who, having kindled
the sacrificial fire, does not give away the dedicated food as Dakshina,
is not the kindler of a sacrificial fire. A person should, with his
senses under control, and with proper devotion, do all the acts of merit
(indicated in the scriptures). One should never worship the deities in
sacrifices in which no Dakshina is given. A sacrifice not completed with
Dakshina, (instead of producing merit) brings about the destruction of
one's children, animals, and heaven. Such a sacrifice destroys also the
senses, the fame, the achievements and the very span of life, that one
has. Those Brahmanas that lie with women in their season, or who never
perform sacrifices, or whose families have no members conversant with the
Vedas, are regarded as Sudras in act. That Brahmana who, having married a
Sudra girl, resides for twelve continuous years in a village has only a
well for its water supply, becomes a Sudra in act. That Brahmana who
summons to his bed an unmarried maiden, or suffers a Sudra, thinking him
worthy of respect, to sit upon the same carpet with him, should sit on a
bed of dry grass behind some Kshatriya or Vaisya and give him respect in
that fashion. [475] It is in this manner that he can be cleansed. Listen,
O king, to my words on this subject. The sin that a Brahmana commits in a
single night by respectfully serving a member of a lower order or by
sporting with him in the same spot or on the same bed, is cleansed by
observing the practice of sitting behind a Kshatriya or a Vaisya on a bed
of dry grass for three continuous years. A falsehood spoken in jest is
not sinful; nor one that is spoken to a woman. O king, nor one that is
spoken on an occasion of marriage; nor one spoken for benefiting one's
preceptor; nor one spoken for saving one's own life. These five kinds of
falsehood in speech, it has been said, are not sinful. One may acquire
useful knowledge from even a person of low pursuits, with devotion and
reverence. One may take up gold, without any scruple, from even an
unclean place. A woman that is the ornament of her sex may be taken (for
wife) from even a vile race. Amrita, if extracted from poison, may be
quaffed; women, jewels and other valuables, and water, can never,
according to the scriptures, be impure or unclean. For the benefit of
Brahmanas and kine, and on occasions of transfusion of castes, even a
Vaisya may take up weapons for his own safety. Drinking alcoholic
liquors, killing a Brahmana, and the violation of the preceptor's bed,
are sins that, if committed consciously, have no expiation. The only
expiation laid down for them is death. The same may be said of stealing
gold and the theft of a Brahmana's property. By drinking alcoholic
liquors, by having congress with one with whom congress is prohibited, by
mingling with a fallen person, and (a person of any of the other three
orders) by having congress with a Brahmani, one becomes inevitably
fallen. By mixing with a fallen person for one whole year in such matters
as officiation in sacrifices and teaching sexual congress, one becomes
fallen. One, however, does not become so by mixing with a fallen person
in such matters as riding on the same vehicle, sitting on the same seat,
and eating in the same line. Excluding the five grave sins that have been
mentioned above, all other sins have expiations, provided for them.
Expiating those sins according to the ordinances laid down for them, one
should not again indulge in them. In the case of those who have been
guilty of the first three of these five sins, (viz., drinking alcoholic
liquors, killing a Brahmana, and violation of the preceptor's bed), there
is no restriction for their (surviving) kinsmen about taking food and
wearing ornaments, even if their funeral rites remain unperformed when
they die. The surviving kinsmen should make no scruple about such things
on such occasions. A virtuous man should, in the observance of his
duties, discard his very friends and reverend seniors. In fact, until
they perform expiation, they that are virtuous should not even talk with
those sinners. A man that has acted sinfully destroys his sin by acting
virtuously afterwards and by penances. By calling a thief a thief, one
incurs the sin of theft. By calling a person a thief who, however, is not
a thief one incurs a sin just double the sin of theft. The maiden who
suffers her virginity to be deflowered incurs three-fourths of the sin of
Brahmanicide, while the man that deflowers her incurs a sin equal to a
fourth part of that of Brahmanicide. By slandering Brahmanas or by
striking them, one sinks in infamy for a hundred years. By killing a
Brahmana one sinks into hell for a thousand years. No one, therefore,
should speak ill of a Brahmana or slay him. If a person strikes a
Brahmana with a weapon, he will have to live in hell for as many years as
the grains of dust that are soaked by the blood flowing from the wounded.
One guilty of foeticide becomes cleansed if he dies of wounds received in
battle fought for the sake of kine and Brahmanas. He may also be cleansed
by casting his person on a blazing fire. [476] A drinker of alcoholic
liquors becomes cleansed by drinking hot alcohol. His body being burnt
with that hot drink, he is cleansed through death in the other
world. [477] A Brahmana stained by such a sin obtains regions of felicity
by such a course and not by any other. For violating the bed of a
preceptor, the wicked-souled and sinful wretch becomes cleansed by the
death that results from embracing a heated female figure of iron. Or,
cutting off his organ and testicles and bearing them in his hands, he
should go on in a straight course towards the south-west and then cast
off his life. Or, by meeting with death for the sake of benefiting a
Brahmana, he may wash off his sin. Or, after performing a horse-sacrifice
or a cow-sacrifice or an Agnishtoma, he may regain esteem both here and
hereafter. The slayer of a Brahmana should practise the vow of
Brahmacharya for twelve years and devoting himself to penances, wander,
holding in his hands the skull of the slain all the time and proclaiming
his sin unto all. He should even adopt such a course, devoted to penance
and leading the life of an ascetic. Even such is the expiation provided
for one who slays a woman quick with child, knowing her condition. The
man who knowingly slays such a woman incurs double the sin that follows
from Brahmanicide. A drinker of alcoholic liquor should live on frugal
fare, practising Brahmacharya vows, and sleep on the bare ground, and
perform, for more than three years the sacrifice next to the Agnishtoma.
He should then make a present of a thousand kine with one bull (unto a
good Brahmana). Doing all this, he would regain his purity. Having slain
a Vaisya one should perform such a sacrifice for two years and make a
present of a hundred kine with one bull. Having slain a Sudra, one should
perform such a sacrifice for one year and make a present of a hundred
kine with one bull. Having slain a dog or bear or camel, one should
perform the same penance that is laid down for the slaughter of a Sudra.
For slaying a cat, a chasa, a frog, a crow, a reptile, or a rat, it has
been said, one incurs the sin of animal slaughter, O king! I shall now
tell thee of other kinds of expiations in their order. For all minor sins
one should repent or practise some vow for one year. For congress with
the wife of a Brahmana conversant with the Vedas, one should for three
years practise the vow of Brahmacharya, taking a little food at the
fourth part of the day. For congress with any other woman (who is not
one's wife), one should practise similar penance for two years. For
taking delight in a woman's company by sitting with her on the same spot
or on the same seat, one should live only on water for three days. By
doing this he may cleanse himself of his sin. The same is laid down for
one who befouls a blazing fire (by throwing impure things on it). He who
without adequate cause, casts off his sire or mother or preceptor, surely
becomes fallen, O thou of Kuru's race, as the conclusion is of the
scriptures. Only food and clothes should be given, as the injunction is,
unto a wife guilty of adultery or one confined in a prison. Indeed, the
vows that are laid down for a male person guilty of adultery should be
caused to be observed by also a woman who is guilty of the same. That
woman who abandoning a husband of a superior caste, has congress with a
vile person (of a lower order), should be caused by the king to be
devoured by dogs in a public place in the midst of a large concourse of
spectators. [478] A wise king should cause the male person committing
adultery under such circumstances to be placed upon a heated bed of iron
and then, placing faggots underneath, burn the sinner thereon. The same
punishment, O king, is provided for the woman that is guilty of adultery.
The wicked sinner who does not perform expiation within a year of the
commission of the sin incurs demerit that is double of what attaches to
the original sin. One who associates with such a person for two years
must wander over the earth, devoting himself to penances and living upon
eleemosynary charity. One associating with a sinner for four years should
adopt such a mode of life for five years. If a younger brother weds
before his elder brother, then the younger brother, the elder brother and
the woman that is married, all three, in consequence of such wedding,
become fallen. All of them should observe the vows prescribed for a
person who has neglected his sacrificial fire, or practise the vow of
Chandrayana for a month, or some other painful vow, for cleansing
themselves of their sin. The younger brother, wedding, should give his
wife unto his unmarried elder brother. Afterwards, having obtained the
permission of the elder brother, the younger brother may take back his
wife. By such means may all three be cleansed of their sin. By slaying
animals save a cow, the slayer is not stained. The learned know that man
has dominion over all the lower animals. A sinner, holding in his hand a
yak-tail and an earthen pot, should go about, proclaiming his sin. He
should every day beg of only seven families, and live upon what may be
thus obtained. By doing this for twelve days he may be cleansed of his
sin. He who becomes unable to bear in his hand the yak-tail while
practising this vow, should observe the vow of mendicancy (as stated
above) for one whole year. Amongst men such expiation is the best. For
those that are able to practise charity, the practice of charity has been
laid down in all such cases. Those who have faith and virtue may cleanse
themselves by giving away only one cow. One who eats or drinks the flesh,
ordure, or urine, of a dog, a boar, a man, a cock, or a camel must have
his investiture of the sacred thread re-performed. If a Soma-drinking
Brahmana inhales the scent of alcohol from the mouth of one that has
drunk it, he should drink warm water for three days or warm milk for the
same period. Or, drinking warm water for three days he should live for
that period upon air alone. These are the eternal injunctions laid down
for the expiation of sin, especially for a Brahmana who has committed
these sins through ignorance and want of judgment.'"



SECTION CLXVI

"Vaisampayana said, 'Upon the completion of this discourse, Nakula who
was an accomplished swordsman thus questioned the Kuru grandsire lying on
his bed of arrows.'

"Nakula said, 'The bow, O grandsire, is regarded as the foremost of
weapons in this world. My mind, however, inclines towards the sword,
since when the bow, O king, is cut off or broken, when steeds are dead or
weakened, a good warrior, well trained in the sword, can protect himself
by means of his sword. [479] A hero armed with the sword can, single
handed, withstand many bowmen, and many antagonists armed with maces and
darts. I have this doubt, and I feel curious to know the truth. Which, O
king, is really the foremost of weapons in all battles? How was the sword
first created and for what purpose? Who also was the first preceptor in
the weapon? Tell me all this, O grandsire.'

"Vaisampayana continued, 'Hearing these words of the intelligent son of
Madri, the virtuous Bhishma, the complete master of the science of the
bow, stretched upon his bed of arrows, made this answer fraught with many
refined words of delightful import, melodious with vowels properly
placed, and displaying considerable skill, unto the high-souled Nakula,
that disciple of Drona, endued with skilful training.'

"Bhishma said, 'Hear the truth, O son of Madri, about what thou hast
asked me. I am excited by this question of thine, like a hill of
red-chalk. [480] In ancient times the universe was one vast expanse of
water, motionless and skyless, and without this earth occupying any space
in it. Enveloped in darkness, and intangible, its aspect was exceedingly
awful. Utter silence reigning all over, it was immeasurable in extent. In
his own proper time the Grandsire (of the universe) took his birth. He
then created the wind and fire, and the sun also of great energy. He also
created the sky, the heavens, the nether regions, earth, the directions,
the firmament with the moon and the stars, the constellations, the
planets, the year, the seasons, the months, the two fortnights (lighted
and dark) and the smaller divisions of time. The divine Grandsire then,
assuming a visible form, begot (by power of his will) some sons possessed
of great energy. They are the sages Marichi, Atri, Pulastya, Pulaha,
Kratu, Vasishtha, Angiras, and the mighty and puissant lord Rudra, and
Prachetas. The last begat Daksha, who in his turn, begat sixty daughters.
All those daughters were taken by regenerate sages for the object of
begetting children upon them. From them sprang all the creatures of the
universe, including the gods, Pitris, Gandharvas, Apsaras, diverse kinds
of Rakshasas, birds and animals and fishes, monkeys, great snakes, and
diverse species of fowl that range the air or sport on the water, and
vegetables, and all beings that are oviparous or viviparous or born of
filth. In this way the whole universe consisting of mobile and immobile
creatures sprang into existence. The universal Grandsire, having thus
evoked into existence all mobile and immobile creatures, then promulgated
the eternal religion laid down in the Vedas. That religion was accepted
by the gods, with their preceptors, priests, the Adityas, the Vasus, the
Rudras, the Sadhyas, the Maruts, the Aswins, Bhrigu, Atri, Angiras, the
Siddhas, Kasyapa rich in penances, Vasishtha, Gautama, Agastya, Narada,
Parvata, the Valikhilya Rishis, those other Rishis known under the names
of Prabhasas, the Sikatas, the Ghritapas, the Somavayavyas, the
Vaiswanaras, Marichipas, the Akrishtas, the Hansas, those born of Fire,
the Vanaprasthas, and the Prasnis. All of them lived in obedience to
Brahman. The foremost of the Danavas, however, setting at night the
commands of the Grandsire, and yielding to wrath and covetousness, began
to cause the destruction of righteousness. They were Hiranyakasipu, and
Hiranyaksha, and Virochana, and Samvara, and Viprachitti, and Prahlada,
and Namuchi, and Vali. These and many other Daityas and Danavas,
transcending all restraints of duty and religion, sported and took
delight in all kinds of wicked acts. Regarding themselves equal in point
of birth with the gods, they began to challenge them and the sages of
pure behaviour. They never did any good to the other creatures of the
universe or showed compassion for any of them. Disregarding the three
well-known means, they began to persecute and afflict all creatures by
wielding only the rod of chastisement. Indeed, those foremost of Asuras,
filled with pride, forsook every friendly intercourse with other
creatures. Then the divine Brahman, accompanied by the regenerate sages,
proceeded to a delightful summit of Himavat, extending for a hundred
Yojanas in area, adorned with diverse kinds of jewels and gems, and upon
whose surface the stars seemed to rest like so many lotuses on a lake. On
that prince of mountains, O sire, overgrown with forests of flowering
trees, that foremost of the gods, viz., Brahman, stayed for some time for
accomplishing the business of the world. After the lapse of a thousand
years, the puissant lord made arrangements for a grand sacrifice
according to the ordinances laid down in the scriptures. The sacrificial
altar became adorned with Rishis skilled in sacrifice and competent to
perform all acts appertaining thereto, with faggots of sacrificial fuel,
and with blazing fires. And it looked exceedingly beautiful in
consequence of the sacrificial plates and vessels all made of gold. All
the foremost ones among the gods took their seats on it. The platform was
further adorned with Sadasyas all of whom were high regenerate Rishis. I
have heard from the Rishis that soon something very awful occurred in
that sacrifice. It is heard that a creature sprang (from the sacrificial
fire) scattering the flames around him, and whose splendour equalled that
of the Moon himself when he rises in the firmament spangled with stars.
His complexion was dark like that of the petals of the blue lotus. His
teeth were keen. His stomach was lean. His stature was tall. He seemed to
be irresistible and possessed of exceeding energy. Upon the appearance of
that being, the earth trembled. The Ocean became agitated with high
billows and awful eddies. Meteors foreboding great disasters shot through
the sky. The branches of trees began to fall down. All the points of the
compass became unquiet. Inauspicious winds began to blow. All creatures
began to quake with fear every moment. Beholding that awful agitation of
the universe and that Being sprung from the sacrificial fire, the
Grandsire said these words unto the great Rishis, the gods, and the
Gandharvas. This Being was thought of by me. Possessed of great energy,
his name is Asi (sword or scimitar). For the protection of the world and
the destruction of the enemies of the gods, I have created him. That
being then, abandoning the form he had first assumed, took the shape of a
sword of great splendour, highly polished, sharp-edged, risen like the
all-destructive Being at the end of the Yuga. Then Brahman made over that
sharp weapon to the blue-throated Rudra who has for the device on his
banner the foremost of bulls, for enabling him to put down irreligion and
sin. At this, the divine Rudra of immeasurable soul, praised by the great
Rishis, took up that sword and assumed a different shape. Putting forth
four arms, he became so tall that though standing on the earth he touched
the very sun with his head. With eyes turned upwards and with every limb
extended wide, he began to vomit flames of fire from his mouth. Assuming
diverse complexions such as blue and white and red, wearing a black
deer-skin studded with stars of gold, he bore on his forehead a third eye
that resembled the sun in splendour. His two other eyes, one of which was
black and the other tawny, shone very brightly. The divine Mahadeva, the
bearer of the Sula, the tearer of Bhaga's eyes, taking up the sword whose
splendour resembled that of the all-destructive Yuga fire, and wielding a
large shield with three high bosses which looked like a mass of dark
clouds adorned with flashes of lightning, began to perform diverse kinds
of evolutions. Possessed of great prowess, he began to whirl the sword in
the sky, desirous of an encounter. Loud were the roars he uttered, and
awful the sound of his laughter. Indeed, O Bharata, the form then assumed
by Rudra was exceedingly terrible. Hearing that Rudra had assumed that
form for achieving fierce deeds, the Danavas, filled with joy, began to
come towards him with great speed, showering huge rocks upon him as they
come, and blazing brands of wood, and diverse kinds of terrible weapons
made of iron and each endued with the sharpness of a razor. The Danava
host, however, beholding that foremost of all beings, the indestructible
Rudra, swelling with might, became stupefied and began to tremble.
Although Rudra was alone and single-handed, yet so quickly did he move on
the field of battle with the sword in his arm that the Asuras thought
there were a thousand similar Rudras battling with them. Tearing and
piercing and afflicting and cutting and lopping off and grinding down,
the great god moved with celerity among the thick masses of his foes like
forest conflagration amid heaps of dry grass spread around. The mighty
Asuras, broken by the god with the whirls of his sword, with arms and
thighs and chests cut off and pierced, and with heads severed from their
trunks, began to fall down on the earth. Others among the Danavas,
afflicted with strokes of the sword, broke and fled in all directions,
cheering one another as they fled. Some penetrated into the bowels of the
earth; others got under the cover of mountains, Some went upwards; others
entered the depths of the sea. During the progress of that dreadful and
fierce battle, the earth became miry with flesh and blood and horrible
sights presented themselves on every side. Strewn with the fallen bodies
of Danavas covered with blood, the earth looked as if overspread with
mountain summits overgrown with Kinsukas. Drenched with gore, the earth
looked exceedingly beautiful, like a fair-complexioned lady intoxicated
with alcohol and attired in crimson robes. Having slain the Danavas and
re-established Righteousness on earth, the auspicious Rudra cast off his
awful form and assumed his own beneficent shape. Then all the Rishis and
all the celestials adored that god of gods with loud acclamations wishing
him victory. The divine Rudra, after this, gave the sword, that protector
of religion, dyed with the blood of Danavas, unto Vishnu with due
adorations. Vishnu gave it unto Marichi. The divine Marichi gave it unto
all the great Rishis. The latter gave it to Vasava. Vasava gave it to the
Regents of the world. The Regents, O son, gave that large sword to Manu
the son of Surya. At the time, of giving it unto Manu, they said, 'Thou
art the lord of all men. Protect all creatures with this sword containing
religion within its womb. Duly meting out chastisement unto those that
have transgressed the barriers of virtue for the sake of the body or the
mind, they should be protected conformably to the ordinances but never
according to caprice. Some should be punished with wordy rebukes, and
with fines and forfeitures. Loss of limb or death should never be
inflicted for slight reasons. These punishments, consisting of wordy
rebukes as their first, are regarded as so many forms of the sword. These
are the shapes that the sword assumes in consequence of the
transgressions of persons under the protection (of the king). [481] In
time Manu installed his own son Kshupa in the sovereignty of all
creatures, and gave him the sword for their protection. From Kshupa it
was taken by Ikshvaku, and from Ikshvaku by Pururavas. From Pururavas it
was taken by Ayus, and from Ayus by Nahusha. From Nahusha it was taken by
Yayati, and from Yayati by Puru. From Puru it was taken by Amurtarya,
From Amurtarya it descended to the royal Bhumisaya. From Bhumisaya it was
taken by Dushmanta's son Bharata. From Bharata, O monarch, it was taken
by the righteous Ailavila. From Ailavila it was taken by king Dhundumara.
From Dhundumara it was taken by Kamvoja, and from Kamvoja it was taken by
Muchukunda, From Muchukunda it was taken by Marutta, and from Marutta by
Raivata. From Raivata it was taken by Yuvanaswa, and from Yuvanaswa by
Raghu. From Raghu it was taken by the valiant Harinaswa. From Harinaswa
the sword was taken by Sunaka and from Sunaka by the righteous-souled
Usinara. From the last it was taken by the Bhojas and the Yadavas. From
the Yadus it was taken by Sivi. From Sivi it descended to Pratardana.
From Pratardana it was received by Ashtaka, and from Ashtaka by
Prishadaswa. From Prishadaswa it was received by Bharadwaja, and from the
last by Drona. After Drona it was taken by Kripa. From Kripa that best of
swords has been obtained by thee with thy brothers. The constellation
under which the sword was born is Krittika. Agni is its deity, and Rohini
is its Gotra. [482] Rudra is its high preceptor. The sword has eight names
which are not generally known. Listen to me as I mention them to you. If
one mentions these, O son of Pandu, one may always win victory. Those
names then are Asi, Vaisasana, Khadga, sharp-edged, difficult of
acquisition, Sirgarbha, victory, and protector of righteousness. Of all
weapons, O son of Madravati, the sword is the foremost. The Puranas truly
declare that it was first wielded by Mahadeva. As regards the bow, again,
O chastiser of foes, it was Prithu who first created it. It was with the
aid of this weapon that that son of Vena, while he governed the earth
virtuously for many years, milked her of crops and grain in profusion. It
behoveth thee, O son of Madri, to regard what the Rishis have said, as
conclusive proof. All persons skilled in battle should worship the sword.
I have now told thee truly the first portion of thy query, in detail,
about the origin and creation of the sword, O bull of Bharata's race! By
listening to this excellent story of the origin of the sword, a man
succeeds in winning fame in this world and eternal felicity in the next.'"



SECTION CLXVII

"Vaisampayana said, 'When Bhishma, after having said this, became silent,
Yudhishthira (and the others) returned home. The king addressing his
brothers with Vidura forming the fifth, said, 'The course of the world
rests upon Virtue, Wealth, and Desire. Amongst these three, which is the
foremost, which the second, and which the last, in point of importance?
For subduing the triple aggregate (viz., lust, wrath, and covetousness),
upon which of the first three (viz., Virtue, Wealth, and Desire) should
the mind be fixed? It behoveth you all to cheerfully answer this question
in words that are true.' Thus addressed by the Kuru chief, Vidura, who
was conversant with the science of Profit, with the course of the world,
and with truth (that concerns the real nature of things), and possessed
of great brilliancy of intellect, spoke first these words, recollecting
the contents of the scriptures.'

"Vidura said, 'Study of the various scriptures, asceticism, gift, faith,
performance of sacrifices, forgiveness, sincerity of disposition,
compassion, truth, self-restraint, these constitute possessions of
Virtue. Do thou adopt Virtue. Let not thy heart ever turn away from it.
Both Virtue and Profit have their roots in these. I think that all these
are capable of being included in one term. It is by Virtue that the
Rishis have crossed (the world with all its difficulties). It is upon
Virtue, that all the worlds depend (for their existence). It is by Virtue
that the gods attained to their position of superiority. It is upon
Virtue that Profit or Wealth rests. Virtue, O king, is foremost in point
of merit. Profit is said to be middling. Desire, it is said by the wise,
is the lowest of the three. For this reason, one should live with
restrained soul, giving his attention to Virtue most. One should also
behave towards all creatures as he should towards himself.'

"Vaisampayana continued, 'After Vidura had finished what he had to say,
Pritha's son Arjuna, well skilled in the science of Profit, and
conversant also with the truths of both Virtue and Profit, urged on (by
the drift of Yudhishthira's question), said these words.'

"Arjuna said, 'This world, O king, is the field of action. Action,
therefore, is applauded here. Agriculture, trade, keep of cattle, and
diverse kinds of arts, constitute what is called Profit. Profit, again,
is the end of all such acts. Without Profit or Wealth, both Virtue and
(the objects of) Desire cannot be won. This is the declaration of the
Sruti. Even persons of uncleansed souls, if possessed of diverse kinds of
Wealth, are able to perform the highest acts of virtue and gratify
desires that are apparently difficult of being gratified. Virtue and
Desire are the limbs of Wealth as the Sruti declares. With the
acquisition of Wealth, both Virtue and the objects of Desire may be won.
Like all creatures worshipping Brahman, even persons of superior birth
worship a man possessed of Wealth. Even they that are attired in
deer-skins and bear matted locks on their heads, that are self-rest
rained, that smear their bodies with mire, that have their senses under
complete control, even they that have bald heads and that are devoted
Brahmacharins, and that live separated from one another, cherish a desire
for Wealth. Others attired in yellow robes, bearing long beards, graced
with modesty, possessed of learning, contented, and freed from all
attachments, become desirous of Wealth. Others, following the practices
of their ancestors, and observant of their respective duties, and others
desirous of heaven, do the same. Believers and unbelievers and those that
are rigid practisers of the highest Yoga--all certify to the excellence
of Wealth. [483] He is said to be truly possessed of Wealth who cherishes
his dependants with objects of enjoyment, and afflicts his foes with
punishments. Even this O foremost of intelligent men, is truly my
opinion. Listen, however, now to these two (viz., Nakula and Sahadeva)
who are about to speak.'

"Vaisampayana continued, 'After Arjuna had ceased, the two sons of Madri,
viz., Nakula and Sahadeva, said these words of high import.'

"Nakula and Sahadeva said, 'Sitting or lying, walking and standing, one
should strive after the acquisition of Wealth even by the most vigorous
of means. If Wealth, which is difficult of acquisition and highly
agreeable, be earned, the person that has earned it, without doubt, is
seen to obtain all the objects of Desire. That Wealth which is connected
with Virtue, as also that Virtue which is connected with Wealth, is
certainly like nectar. [484] For this reason, our opinions are as follows.
A person without wealth cannot gratify any desire; similarly, there can
be no Wealth in one that is destitute of Virtue. He, therefore, who is
outside the pale of both Virtue and Wealth, is an object of fear unto the
world. For this reason, one should seek the acquisition of Wealth with a
devoted mind, without disregarding the requirements of Virtue. They who
believe in (the wisdom of) this saying succeed in acquiring whatever they
desire. One should first practise Virtue; next acquire Wealth without
sacrificing Virtue; and then seek the gratification of Desire, for this
should be the last act of one who has been successful in acquiring
Wealth.'

"Vaisampayana continued, 'The twin sons of the Aswins, after having said
these words, remained silent. Then Bhimasena began to say the following.'

"Bhimasena said, 'One without Desire never wishes for Wealth. One without
Desire never wishes for Virtue. One who is destitute of Desire can never
feel any wish. For this reason, Desire is the foremost of all the three.
It is under the influence of Desire that the very Rishis devote
themselves to penances subsisting upon fruits, of living upon roots or
air only. Others possessed of Vedic lore are engaged upon the Vedas and
their branches or upon rites of faith and sacrificial acts, or upon
making gifts or accepting them. Traders, agriculturists, keepers of
cattle, artists and artisans, and those who are employed in rites of
propitiation, all act from Desire. Some there are that dive unto the
depths of the ocean, induced by Desire. Desire, indeed, takes various
forms. Everything is pervaded by the principle of Desire. A man outside
the pale of Desire never is, was, or will be, seen in this world. This, O
king, is the truth. Both Virtue and Wealth are based upon Desire. As
butter represents the essence of curds, even so is Desire the essence of
Profit and Virtue. Oil is better than oil-seeds. Ghee is better than sour
milk. Flowers and fruits are better than wood. Similarly, Desire is
better than Virtue and Profit. As honeyed juice is extracted from
flowers, so is Desire said to be extracted from these two. Desire is the
parent of Virtue and Profit. Desire is the soul of these two. Without
Desire the Brahmanas would never give either sweets or wealth unto
Brahmanas. Without Desire the diverse kinds of action that are seen in
the world would never have been seen. For these reasons, Desire is seen
to be the foremost of the triple aggregate. Approaching beautiful damsels
attired in excellent robes, adorned with every ornament, and exhilarated
with sweet wines, do thou sport with them. Desire, O king, should be the
foremost of the three with us. Reflecting upon the question to its very
roots, I have come to this conclusion. Do not hesitate to accept this
conclusion, O son of Dharma! These words of mine are not of hollow
import. Fraught with righteousness as they are they will be acceptable to
all good men. Virtue, Profit, and Desire should all be equally attended
to. That man who devotes himself to only one of them is certainly not a
superior person. He is said to be middling who devotes himself to only
two of them. He, on the other hand, is the best of his species who
attends to all the three. Having said these words in brief as also in
detail, unto those heroes, Bhima possessed of wisdom, surrounded by
friends, smeared with sandal-paste, and adorned with excellent garlands
and ornaments, remained silent. [485] Then king Yudhishthira the just,
that foremost of virtuous men, possessed of great learning, properly
reflecting for a while upon the words spoken by all of them, and thinking
all those speeches to be false philosophy, himself spoke as follows.'

"Yudhishthira said, 'Without doubt, all of you have settled conclusions
in respect of the scriptures, and all of you are conversant with
authorities. These words fraught with certainty that you have spoken have
been heard by me. Listen now, with concentrated attention, to what I say
unto you. He who is not employed in merit or in sin, he who does not
attend to Profit, or Virtue, or Desire, who is above all faults, who
regards gold and a brick-bat with equal eyes, becomes liberated from
pleasure and pain and the necessity of accomplishing his purposes. All
creatures are subject to birth and death. All are liable to waste and
change. Awakened repeatedly by the diverse benefits and evils of life,
all of them applaud Emancipation. We do not know, however, what
Emancipation is. The self-born and divine Brahman has said that there is
no Emancipation for him who is bound with ties of attachment and
affection. They, however, that are possessed of learning seek Extinction.
For this reason, one should never regard anything as either agreeable or
disagreeable. [486] This view seems to be the best. No one in this world
can act as he pleases. I act precisely as I am made (by a superior power)
to act. The great Ordainer makes all creatures proceed as He wills. The
Ordainer is Supreme. Know this, all of you. [487] No one can, by his acts,
obtain what is unobtainable. That which is to be, takes place. Know this.
And since he who has withdrawn himself from the triple aggregate may
succeed in winning Emancipation, it seems, therefore, that Emancipation
is productive of the highest good.'

"Vaisampayana continued, 'Having listened to all these foremost words
fraught with reason and acceptable to the heart, Bhima and others were
filled with delight and joining their hands, bowed unto that prince o f
Kuru's race. Indeed, those foremost of men, O king, having heard that
speech of the monarch, well adorned with sweet letters and syllables,
acceptable to the heart, and divested of dissonant sounds and words,
began to applaud Yudhishthira highly. The high-souled son of Dharma, in
return, possessed of great energy, praised his convinced auditors; and
once more the king addressed the son of the foremost of rivers, possessed
of a high soul, for enquiring about duties.'"



SECTION CLXVIII

"Yudhishthira said, 'O grandsire, O thou that art possessed of great
wisdom, I shall ask thee a question. It behoveth thee, O enhancer of the
happiness of the Kurus, to discourse to me fully upon it. What kind of
men are said to be of gentle disposition? With whom may the most
delightful friendship exist? Tell us also who are able to do good in the
present time and in the end. I am of opinion that neither swelling
wealth, nor relatives, nor kinsmen, occupy that place which well-wishing
friends occupy. A friend capable of listening to beneficial counsels, and
also of doing good, is exceedingly rare. It behoveth thee, O foremost of
virtuous men, to discourse fully on these topics.'

"Bhishma said, 'Listen to me, O Yudhishthira, as I speak to thee, in
detail, of those men with whom friendships may be formed and those with
whom friendships may not be formed. One that is covetous, one that is
pitiless, one that has renounced the duties of his order, one that is
dishonest, one that is a knave, one that is mean, one that is of sinful
practices, one that is suspicious of all, one that is idle, one that is
procrastinating, one that is of a crooked disposition, one that is an
object of universal obloquy, one that dishonours the life of his
preceptor, one that is addicted to the seven well-known vices, one that
casts off distressed friends, one possessed of a wicked soul, one that is
shameless, one whose sight is ever directed towards sin, one that is an
atheist, one that is a slanderer of the Vedas, one whose senses are not
restrained, one that gives free indulgence to lust, one that is
untruthful, one that is deserted by all, one that transgresses all
restraints, one that is deceitful, one that is destitute of wisdom, one
that is envious, one that is wedded to sin, one whose conduct is bad, one
whose soul has not been cleansed, one that is cruel, one that is a
gambler, one that always seeks to injure friends, one that covets wealth
belonging to others, that wicked-souled wight who never expresses
satisfaction with what another may give him according to the extent of
his means, one that is never pleased with his friends, O bull among men,
one that becomes angry on occasions that do not justify anger, one that
is of restless mind, one that quarrels without cause, that sinful bloke
who feels no scruple in deserting well-meaning friends, that wretch who
is always mindful of his own interests and who, O king, quarrels with
friends when those do him a very slight injury or inflict on him a wrong
unconsciously, one who acts like a foe but speaks like a friend, one who
is of perverse perceptions, one who is blind (to his own good), one who
never takes delight in what is good for himself or others, should be
avoided. One who drinks alcoholic liquors, one who hates others, one who
is wrathful, one who is destitute of compassion, one who is pained at the
sights of other's happiness, one who injures friends, one who is always
engaged in taking the lives of living creatures, one who is ungrateful,
one who is vile, should be avoided. Alliances (of friendship) should
never be formed with any of them. Similarly, no alliance (of friendship)
should be formed with him who is ever intent upon marking the faults of
others. Listen now to me as I indicate the persons with whom alliances
(of friendship) may be formed. They that are well-born, they that are
possessed of eloquence and politeness of speech, they that are endued
with knowledge and science, they that are possessed of merit and other
accomplishments, they that are free from covetousness, they that are
never exhausted by labour, they that are good to their friends, they that
are grateful, they that are possessed of varied information and
knowledge, they that are destitute of avarice, they that are possessed of
agreeable qualities, they that are firm in truth, they that have subdued
their senses, they that are devoted to athletic and other exercises, they
that are of good families, they that are perpetuators of their
races, [488] they that are destitute of faults, they that are possessed of
fame, should be accepted by kings for forming alliances (of friendship)
with them, They, again, O monarch, who become pleased and contented if
one behaves with them according to the best of one's powers, they who
never get angry on occasions that do not justify anger, they who never
become displeased without sufficient cause, those persons who are well
conversant with the science of Profit and who, even when annoyed, succeed
in keeping their minds tranquil, they who devote themselves to the
service of friends at personal sacrifice, they who are never estranged
from friends but who continue unchanged (in their attachment) like a red
blanket made of wool (which does not easily change its colour), [489] they
who never disregard, from anger, those that are poor, they who never
dishonour youthful women by yielding to lust and loss of judgment, they
who never point out wrong paths to friends, they who are trustworthy,
they who are devoted to the practice of righteousness, they who regard
gold and brick-bats with an equal eye, they that adhere with firmness to
friends and well-wishers, they who muster their own people and seek the
accomplishment of the business of friends regardless of their own dignity
and casting off all the marks of their own respectability, should be
regarded as persons with whom alliances (of friendship) should be made.
Indeed, the dominions of that king spread on every direction, like the
light of the lord of the stars, who makes alliances of friendship with
such superior men. Alliances should be formed with men that are
well-practised in weapons, that have completely subdued their anger, that
are always strong in battle and possessed of high birth, good behaviour,
and varied accomplishments. Amongst those vicious men, O sinless one,
that I have mentioned, the vilest, O king, are those that are ungrateful
and that injure friends. Those persons of wicked behaviour should be
avoided by all. This, indeed, is a settled conclusion.'

"Yudhishthira said, 'I desire to hear in detail this description. Tell me
who they are that are called injurers of friends and ungrateful persons.'

"Bhishma said, 'I shall recite to thee an old story whose incidents
occurred in the country, O monarch, of the Mlecchas that lies to the
north. There was a certain Brahmana belonging to the middle country. He
was destitute of Vedic learning. (One day), beholding a prosperous
village, the man entered it from desire of obtaining charity.' [490] In
that village lived a robber possessed of great wealth, conversant with
the distinctive features of all the orders (of men), devoted to the
Brahmanas, firm in truth, and always engaged in my king gifts. Repairing
to the abode of that robber, the Brahmana begged for a alms. Indeed, he
solicited a house to live in and such necessaries of life as would last
for one year. Thus solicited by the Brahmana, the robber gave him a piece
of new cloth with its ends complete, [491] and a widowed woman possessed
of youth. Obtaining all those things from the robber, the Brahmana became
filled with delight. Indeed, Gautama began to live happily in that
commodious house which the robber assigned to him. He began to hold the
relatives and kinsmen of the female slave he had got from the robber
chief. In this way he lived for many years in that prosperous village of
hunters. He began to practise with great devotion the art of archery.
Every day, like the other robbers residing there, Gautama, O king, went
into the woods and slaughtered wild cranes in abundance. Always engaged
in slaughtering living creatures, he became well-skilled in that act and
soon bade farewell to compassion. In consequence of his intimacy with
robbers he became like one of them. As he lived happily in that robber
village for many months, large was the number of wild cranes that he
slew. One day another Brahmana came to that village. He was dressed in
rags and deer-skins and bore matted locks on his head. Of highly pure
behaviour, he was devoted to the study of the Vedas. Of a humble
disposition, frugal in fare, devoted to the Brahmanas, thoroughly
conversant with the Vedas, and observant of Brahmacharya vows, that
Brahmana had been a dear friend of Gautama and belonged to that part of
the country from which Gautama had emigrated. In course of his
wanderings, as already said, the Brahmana came to that robber village
where Gautama had taken up his abode. He never accepted any food if given
by a Sudra and, therefore, began to search for the house of a Brahmana
there (for accepting the duties of hospitality). [492] Accordingly he
wandered in every direction in that village teeming with robber-families.
At last that foremost of Brahmanas came to the house owned by Gautama. It
so happened that just at that time Gautama also, returning from the
woods, was entering his abode. The two friends met. Armed with bow and
sword, he bore on shoulders a load of slaughtered cranes, and his body
was smeared with the blood that trickled down from the bag on his
shoulders. Beholding that man who then resembled a cannibal and who had
fallen away from the pure practices of the order of his birth, entering
his house, the newly-arrived guest, recognising him, O king, said these
words: 'What is this that thou art doing here through folly? Thou art a
Brahmana, and the perpetuator of a Brahmana family. Born in a respectable
family belonging to the Middle country, how is it that thou becomest like
a robber in thy practices? Recollect, O regenerate one, thy famous
kinsmen of former times, all of whom were well-versed in the Vedas. Born
in their race, alas, thou hast become a stigma to it. Awake thyself by
thy own exertions. Recollecting the energy, the behaviour, the learning,
the self-restraint, the compassion (that are thine by the order of thy
birth), leave this thy present abode, O regenerate one!' Thus addressed
by that well-meaning friend of his, O king, Gautama answered him in great
affliction of heart, saying, O foremost of regenerate ones, I am poor. I
am destitute also of a knowledge of the Vedas. Know, O best of Brahmanas,
that I have taken up my abode here for the sake of wealth alone. At thy
sight, however, I am blest today. We shall together set out of this place
tomorrow. Do thou pass the night here with me. Thus addressed, the
newly-arrived Brahmana, full of compassion as he was, passed the night
there, refraining to touch anything. Indeed, though hungry and requested
repeatedly the guest refused to touch any food in that house.'"



SECTION CLXIX

"Bhishma said, 'After that night had passed away and that best of
Brahmanas had left the house, Gautama, issuing from his abode, began to
proceed towards the sea, O Bharata! On the way he beheld some merchants
that used to make voyages on the sea. With that caravan of merchants he
proceeded towards the ocean. It so happened however, O king, that that
large caravan was assailed, while passing through a valley, by an
infuriated elephant. Almost all the persons were killed. Somehow escaping
from that great danger, the Brahmana fled towards the north for saving
his life not knowing whither he proceeded. Separated from the caravan and
led far away from that spot, he began to wander alone in a forest, like
Kimpurusha. [493] At last coming upon a road that led towards the ocean he
journeyed on till he reached a delightful and heavenly forest abounding
in flowering trees. It was adorned with mango trees that put forth
flowers and fruits throughout the year. It resembled the very woods of
Nandana (in heaven) and was inhabited by Yakshas and Kinnaras. It was
also adorned with Salas and palmyras and Tamalas, with clusters of black
aloes, and many large sandal trees. Upon the delightful tablelands that
he saw there, fragrant with perfumes of diverse kinds, birds of the
foremost species were always heard to pour forth their melodies. Other
winged denizens of the air, called Bharundas, and having faces resembling
those of human beings, and those called Bhulingas, and others belonging
to mountainous regions and to the sea, warbled sweetly there, Gautama
proceeded through that forest, listening, as he went, to those delightful
and charming strains of nature's choristers. On his way he beheld a very
delightful and level spot of land covered with golden sands and
resembling heaven itself, O king, for its beauty. On that plot stood a
large and beautiful banian with a spherical top. Possessed of many
branches that corresponded with the parent tree in beauty and size, that
banian looked like an umbrella set over the plain. The spot underneath
that magnificent tree was drenched with water perfumed with the most
fragrant sandal. Endued with great beauty and abounding in delicious
flowers all around, the spot looked like the court of the Grandsire
himself. Beholding that charming and unrivalled spot, abounding with
flowering trees, sacred, and looking like the abode of a very celestial,
Gautama became very much delighted. Arrived there, he sat himself down
with a well-pleased heart. As he sat there, O son of Kunti, a delicious,
charming, and auspicious breeze, bearing the perfume of many kinds of
flowers, began to blow softly, cooling the limbs of Gautama and filling
him with celestial pleasure, O monarch! Fanned by that perfumed breeze
the Brahmana became refreshed, and in consequence of the pleasure he felt
he soon fell asleep. Meanwhile the sun set behind the Asta hills. When
the resplendent luminary entered his chambers in the west and the evening
twilight came, a bird that was the foremost of his species, returned to
that spot, which was his home, from the regions of Brahman. His name was
Nadijangha and he was a dear friend of the creator. He was a prince of
Cranes, possessed of great wisdom, and a son of (the sage) Kasyapa. He
was also known extensively on earth by the name of Rajadharman. Indeed,
he surpassed everyone on earth in fame and wisdom. The child of a
celestial maiden, possessed of great beauty and learning, he resembled a
celestial in splendour. Adorned with the many ornaments that he wore and
that were as brilliant as the sun himself, that child of a celestial girl
seemed to blaze with beauty. Beholding that bird arrived at that spot,
Gautama became filled with wonder. Exhausted with hunger and thirst, the
Brahmana began to cast his eyes on the bird from desire of slaying him.'

"Rajadharman said, 'Welcome, O Brahmana! By good luck have I got thee
today in my abode. The sun is set. The evening twilight is come. Having
come to my abode, thou art today my dear and excellent guest. Having
received my worship according to the rites laid down in the scriptures,
thou mayst go whither thou wilt tomorrow morning.'"



SECTION CLXX

"Bhishma said, 'Hearing these sweet words, Gautama became filled with
wonder. Feeling at the same time a great curiosity, he eyed Rajadharman
without being able to withdraw his gaze from him.'

"Rajadharman said, 'O Brahmana, I am the son of Kasyapa by one of the
daughters of (the sage) Daksha. Possessed of great merits, thou art my
guest today. Thou art welcome, O foremost of Brahmanas!'

"Bhishma continued, 'Having offered him hospitality according to the
rites laid down in the scriptures, the crane made an excellent bed of the
Sala flowers that lay all around. He also offered him several large
fishes caught from the deep waters of the Bhagirathi. Indeed, the son of
Kasyapa offered, for the acceptance of his guest Gautama a blazing fire
and certain large fishes. After the Brahmana had eaten and became
gratified, the bird possessing wealth of penances began to fan him with
his wings for driving off his fatigue. Seeing his guest seated at his
case, he asked him about his pedigree. The man answered, saying, 'I am a
Brahmana known by the name of Gautama,' and then remained silent. The
bird gave his guest a soft bed made of leaves and perfumed with many
fragrant flowers. Gautama laid himself down on it, and felt great
happiness. When Gautama had laid himself down, the eloquent son of
Kasyapa, who resembled Yama himself in his knowledge of duties, asked him
a bout the cause of his arrival there. Gautama answered him, saying, 'I
am, O large-souled one, very poor. For earning wealth [494] I am desirous
of going to the sea.' The son of Kasyapa cheerfully told him: 'It
behoveth thee not to feel any anxiety. Thou shalt succeed, O foremost of
Brahmanas, and shalt return home with properly. The sage Vrihaspati hath
spoken of four kinds of means for the acquisition of wealth, viz.,
inheritance, sudden accession due to luck or the favour of the gods,
acquisition by labour, and acquisition through the aid or kindness of
friends. I have become thy friend. I cherish good feelings towards thee.
I shall, therefore, exert myself in such a way that thou mayst succeed in
acquiring wealth. The night passed away and morning came. Seeing his
guest rise cheerfully from bed, the bird addressed him, saying, 'Go, O
amiable one, along this very route and thou art sure to succeed. At the
distance of about three Yojanas from this place, there is a mighty king
of the Rakshasas. Possessed of great strength, his name is Virupaksha,
and he is a friend of mine. Go to him, O foremost of Brahmanas! That
chief, induced by my request, will, without doubt, give thee as much
wealth as thou desirest.' Thus addressed, O king, Gautama cheerfully set
out from that place, eating on the way, to his fill, fruits sweet as
ambrosia. Beholding the sandal and aloe and birch trees that stood along
the road, and enjoying their refreshing shade, the Brahmana proceeded
quickly. He then reached the city known by the name of Meruvraja. It had
large porches made of stone, and high walls of the same material. It was
also surrounded on every side with a trench, and large pieces of rock and
engines of many kinds were kept ready on the ramparts. He soon became
known to the Rakshasa chief of great intelligence, O king, as a dear
guest sent unto him by the chief's friend (the crane). The chief received
Gautama very gladly. The king of the Rakshasas then, O Yudhishthira,
commanded his attendants, saying, 'Let Gautama be soon brought hither
from the gate.' At the command of the king, certain persons, quick as
hawks, issued from the splendid palace of their ruler, and proceeding to
the gate accosted Gautama. The royal messengers, O monarch, said unto
that Brahmana, 'Come quickly, the king desires to see thee. Thou mayst
have heard of the king of the Rakshasas, Virupaksha, by name, possessed
of great courage. Even he is impatient of seeing thee. Come quickly and
tarry not.' Thus addressed, the Brahmana, forgetting his toil in his
surprise, ran with the messengers. Beholding the great affluence of the
city, he became filled with wonder. Soon he entered the king's palace in
the company of the messengers solicitous of obtaining a sight of the king
of the Rakshasas.'"



SECTION CLXXI

"Bhishma said, 'Led into a spacious apartment, Gautama was introduced to
the king of the Rakshasas. Worshipped by the latter (with the usual
offerings), he took his seat on an excellent seat. The king asked him
about the race of his birth and his practices, his study of the Vedas and
his observance of the Brahmacharya vow. The Brahmana, however, without
answering the other queries, only stated his name and race. The king
having ascertained only the name and the race of his guest, and seeing
that he was destitute of Brahmanic splendour and Vedic studies, next
enquired about the country of his residence.'

"The Rakshasa said, 'Where is thy residence, O blessed one, and to what
race does thy wife belong? Tell us truly, do not fear. Trust us without
anxiety.'

"Gautama said, 'I belong by birth to the Middle country. I live in a
village of hunters. I have married a Sudra spouse who had been a widow.
All this that I tell you is the truth.'

"Bhishma continued, 'The king then began to reflect as to what he should
do. Indeed, the king began to think how he might succeed in acquiring
merit. He said unto himself. 'This man is by birth a, Brahmana. He is,
again a friend of the high-souled Rajadharman. He has been sent to me by
that son of Kasyapa. I must do what is agreeable to my friend. He is very
intimate with me. Indeed, he is my brother, and a dear relative. He is
truly a friend of my heart. On this day of the month of Kartika, a
thousand Brahmanas of the foremost order are to be entertained in my
house. This Gautama also shall be entertained with them and I shall give
wealth unto him too. This is a sacred day. Gautama has come hither as a
guest. The wealth that is to be given away (unto the Brahmanas) is ready.
What is there then to think of?' Just about this time a thousand
Brahmanas, possessed of great learning, with persons purified by baths
and adorned (with sandalpaste and flowers) and attired in long robes of
linen, came to the palace. The Rakshasa king Virupaksha, O monarch,
received the guests, as they came, duly and according to the rites laid
down in the scriptures. At the command of the king, skins were spread out
for them. The royal servants then, O best of the Bharatas, placed mats of
Kusa grass on the ground. [495] Those foremost of Brahmanas, having been
duly worshipped by the king sat down on those seats. The Rakshasa chief
once more worshipped his guests, as provided by the ordinance, with
sesame seeds, green blades of grass, and water. Some amongst them were
selected for representing the Viswedevas, the Pitris, and the deities of
fire. These were smeared with sandal-paste, and flowers were offered unto
them. They were also adored with other kinds of costly offerings. After
such worship, every one of them looked as effulgent as the moon in the
firmament. Then bright and polished plates of gold, adorned with
engravings, and filled with excellent food prepared with ghee and honey,
were given unto those Brahmanas. Every year (on the days of full moon) of
the months of Ashadha and Magha, a large number of Brahmanas used to
receive from the Rakshasa chief, after proper honours, the best kinds of
food that they desired. Especially, on the day of full moon in the month
of Kartika, after the expiry of autumn, the king used to give unto the
Brahmanas much wealth of diverse kinds, including gold, silver, jewels,
gems, pearls, diamonds of great value, stones of the lapis lazuli
variety, deer-skins, and skins of the Ranku deer. Indeed, O Bharata,
throwing a heap of wealth of many kinds for giving it away as Dakshina
(unto his regenerate guests), the mighty Virupaksha, addressing those
foremast of Brahmanas, said unto them, 'Take from these jewels and gems
as much as ye wish and can hope to bear away.' And he also used to say
unto them, O Bharata, these words: 'Taking those plates of gold and
vessels which you have used for your dinner, go ye away, O foremost of
Brahmanas.' When these words were uttered by the high-souled Rakshasa
king (on the occasion of that particular feast), those bulls among
Brahmanas took as much wealth as each desired. Worshipped with those
costly jewels and gems, those best of Brahmanas, attired in excellent
robes, became filled with delight. Once more, the Rakshasa king, having
restrained the Rakshasas that had come to his palace from diverse lands,
addressed those Brahmanas and said, 'This one day, ye regenerate ones, ye
need have no fear from the Rakshasas here. Sport ye as ye wish, and then
go away with speed.' The Brahmanas then, leaving that spot, went away in
all directions with great speed. Gautama also, having taken up a heavy
quantity of gold without any loss of time, went away. Carrying the
burthen with difficulty, he reached that same banian (under which he had
met the crane). He sat himself down, fatigued, toil worn, and hungry.
While Gautama was resting there, that best of birds viz., Rajadharman, O
king, came there. Devoted to friends, he gladdened Gautama by bidding him
welcome. By flapping his wings he began to fan his guest and dispel his
fatigue. Possessed of great intelligence, he worshipped Gautama, and made
arrangements for his food. Having eaten and refreshed himself, Gautama
began to think, 'Heavy is this load that I have taken of bright gold,
moved by covetousness and folly. I have a long way to travel. I have no
food by which to support life on my way. What should I do for supporting
life?' Even these were his thoughts then. It so happened that even upon
much thinking he failed to see any food which he could eat on the way.
Ungrateful as he was, O tiger among men, even this was the thought that
he then conceived, 'This prince of cranes, so large and containing a heap
of flesh, stayeth by my side. Staying and bagging him, I shall leave this
spot and go along with great speed.'"



SECTION CLXXII

"Bhishma said, 'There, under that banian, for the protection of his
guest, the prince of birds had kindled and kept up a fire with high and
blazing flames. [496] On one side of the fire, the bird slept trustfully.
The ungrateful and wicked-souled wretch prepared to slay his sleeping
host. With the aid of that blazing fire he killed the trustful bird, and
having despatched him, became filled with delight, never thinking there
was sin in what he did. Peeling off the feathers and the down, he roasted
the flesh on that fire. Then taking it up with the gold he had brought,
the Brahmana Red quickly from that spot. The next day, the Rakshasa king,
Virupaksha, addressing his son, said, 'Alas, O son, I do not behold
Rajadharman, that best of birds, today. Every morning he repairs to the
regions of Brahman for adoring the Grandsire. While returning, he never
goes home without paying me a visit. These two mornings and two nights
have passed away without his having come to my abode. My mind, therefore,
is not in peace. Let my friend be enquired after. Gautama, who came here,
is without Vedic studies and destitute of Brahmanic splendour. He has
found his way to the abode of my friend. I greatly fear, that worst of
Brahmanas has slain Rajadharman. Of evil practices and wicked
understanding, I read him through by the signs he showed. Without
compassion, of cruel and grim visage, and wicked, that vilest of men is
like a robber. That Gautama has gone to the abode of my friend. For this
reason, my heart has become extremely anxious. O son, proceeding hence
with great speed to the abode of Rajadharman, ascertain whether that
pure-souled bird is still alive. Do not tarry.' Thus addressed by his
sire, the prince, accompanied by other Rakshasas, proceeded with great
speed. Arrived at the foot of that banian, he saw the remains of
Rajadharman. Weeping with grief, the son of the intelligent king of the
Rakshasas, ran with great speed and to the utmost of his power, for
seizing Gautama. The Rakshasas had not to go far when they succeeded in
catching the Brahmana and discovering the body of Rajadharman destitute
of wings, bones, and feet. Taking the captive with them, the Rakshasas
returned with great speed to Meruvraja, and showed the king the mutilated
body of Rajadharman, and that ungrateful and singing wretch, viz.,
Gautama. Beholding the remains of his friend the king, with his
counsellors and priest, began to weep aloud. Indeed, loud was the voice
of lamentation that was heard in his abode. The entire city of the
Rakshasa king, men, women, and children, became plunged in woe. The king
then addressed his son saying, 'Let this sinful wretch be slain. Let
these Rakshasas here feast merrily on his flesh. Of sinful deeds, of
sinful habits, of sinful soul, and inured to sin, this wretch, I think,
should be slain by you.' Thus addressed by the Rakshasa king, many
Rakshasas of terrible prowess expressed their unwillingness to eat the
flesh of that sinner. Indeed, those wanderers of the night, addressing
their king, said, 'Let this vilest of men be given away to the robbers.'
Bending their heads to their king, they told him so, adding, 'It behoveth
thee not to give us this sinful wretch for our food.' The king said unto
them, 'Let it be so! Let this ungrateful wight be given to the robbers
then without delay.' Thus addressed by him, the Rakshasas armed with
lances and battle-axes, hacked that vile wretch into pieces and gave them
away to the robbers. It so happened, however, that the very robbers
refused to eat the flesh of that vile man. Though cannibals, O monarch,
they would not eat an ungrateful person. For one that slays a Brahmana,
for one that drinks alcohol, for one that steals, for one that has fallen
away from a vow, there is expiation, O king. But there is no expiation
for an ungrateful person. That cruel and vile man who injures a friend
and becomes ungrateful, is not eaten by the very cannibals nor by the
worms that feed on carrion.'



SECTION CLXXIII

"Bhishma said, 'The Rakshasa king then caused a funeral pyre to be made
for that prince of cranes and adorned it with jewels and gems, and
perfumes, and costly robes. Setting fire to it with the body of that
prince of birds, the mighty chief of the Rakshasas caused the obsequial
rites of his friend to be performed according to the ordinance. At that
time, the auspicious goddess Surabhi, the daughter of Daksha, appeared in
the sky above the place where the pyre had been set up. Her breasts were
full of milk. [497] From her mouth, O sinless monarch, froth mixed with
milk fell upon the funeral pyre of Rajadharman. At this, the prince of
cranes became revived. Rising up, he approached his friend Virupaksha,
the king of the Rakshasas. At this time, the chief of the celestials
himself came to the city of Virupaksha. Addressing the Rakshasa king,
Indra said, 'By good luck, thou hast revived the prince of cranes.' The
chief of the deities further recited to Virupaksha the old story of the
curse denounced by the Grandsire upon that best of birds named
Rajadharman. Addressing; the king he said, 'Once on a time, O monarch,
this prince of cranes absented himself from the region of Brahman (when
his presence was expected). In wrath the Grandsire said unto this prince
of birds, 'Since this vile crane hath not presented himself today in my
assembly, therefore, that wicked-souled one shall not soon die (so as to
be able to leave the earth).' In consequence of these words of the
Grandsire, the prince of cranes, though slain by Gautama, has come back
to life, through the virtue of the nectar with which his body was
drenched.' After Indra had become silent, Rajadharman, having bowed unto
the chief of the celestials, said 'O first of gods, if thy heart be
inclined towards me for grace, then let my dear friend Gautama be
restored to life!' Hearing these words of his, Vasava, O foremost of men,
sprinkled nectar over the Brahmana Gautama and restored him to life. The
prince of cranes, approaching his friend Gautama, who still bore on his
shoulders the load of gold (that he had got from the king of the
Rakshasas) embraced him and felt great joy. Rajadharman, that prince of
cranes, dismissing Gautama of sinful deeds, together with his wealth,
returned to his own abode. At the due hour he repaired (the next day) to
the Grandsire's region. The latter honoured the high-souled bird with
such attentions as are shown to a guest. Gautama also, returning to his
home in the village of the hunters, begot many sinful children upon his
Sudra wife. A heavy curse was denounced upon him by the gods to the
effect that having begotten, within a few years, [498] upon the body of
his remarried wife many children that ungrateful sinner should sink into
a terrible hell for many years. All this, O Bharata, was recited to me
formerly by Narada. Recollecting the incidents of this grave story, O
bull of Bharata's race, I have recited to thee all its details duly.
Whence can an ungrateful person derive fame? Where is his place? Whence
can he have happiness? An ungrateful person does not deserve to be
trusted. One that is ungrateful can never escape. No person should injure
a friend. He that injures a friend sinks into terrible and everlasting
hell. Every one should be grateful and every one should seek to benefit
his friends. Everything may be obtained from a friend. Honours may be
obtained from friends. [499] In consequence of friends one may enjoy
various objects of enjoyment. Through the exertions of friends, one may
escape from various kinds of danger and distress. He that is wise would
honour his friend with his best attentions. An ungrateful, shameless, and
sinful wight should be shunned by those that are wise. One that injures
his friends is a wretch of his race. Such a sinful wight is the vilest of
men. I have thus told thee, O foremost of all virtuous men, what the
characteristics are of that sinful wretch who is stained by ingratitude
and who injures his friend. What else dost thou wish to hear?'

"Vaisampayana continued, 'Hearing these words spoken by the high-souled
Bhishma, Yudhishthira, O Janamejaya, became highly gratified.'





 SECTION CLXXIV

(Mokshadharma Parva)

"YUDHISHTHIRA SAID, 'THOU hast, O grandsire, discoursed upon the
auspicious duties (of person in distress) connected with the duties of
kings. It behoveth thee now, O king, to tell me those foremost of duties
which belong to those who lead the (four) modes of life.'

"Bhishma said, 'Religion hath many doors. The observance of (the duties
prescribed by) religion can never be futile. Duties have been laid down
with respect to every mode of life. (The fruits of those duties are
invisible, being attainable in the next world.) The fruits, however, of
Penance directed towards the soul are obtainable in this world. [500]
Whatever be the object to which one devotes oneself, that object, O
Bharata, and nothing else, appears to one as the highest of acquisitions
fraught with the greatest of blessings. When one reflects properly (one's
heart being purified by such reflection), one comes to know that the
things of this world are as valueless as straw. Without doubt, one is
then freed from attachment in respect of those things. When the world, O
Yudhishthira, which is full of defects, is so constituted, every man of
intelligence should strive for the attainment of the emancipation of his
soul.'

"Yudhishthira said, 'Tell me, O grandsire, by what frame of soul should
one kill one's grief when one loses one's wealth, or when one's wife, or
son, or sire, dies.'

"Bhishma said, 'When one's wealth is lost, or one's wife or son or sire
is dead, one certainly says to oneself 'Alas, this is a great sorrow!'
But then one should, by the aid of reflection, seek to kill that sorrow.
In this connection is cited the old story of the speech that a regenerate
friend of his, coming to Senajit's court, made to that king. Beholding
the monarch agitated with grief and burning with sorrow on account of the
death of his son, the Brahmana addressed that ruler of very cheerless
heart and said these words, 'Why art thou stupefied? Thou art without any
intelligence. Thyself an object of grief, why dost thou grieve (for
others)? A few days hence others will grieve for thee, and in their turn
they will be grieved for by others. Thyself, myself, and others who wait
upon thee, O king, shall all go to that place whence all of us have come.'

"Senajit said, 'What is that intelligence, what is that penance, O
learned Brahmana, what is that concentration of mind, O thou that hast
wealth of asceticism, what is that knowledge, and what is that learning,
by acquiring which thou dost not yield to sorrow?'

"The Brahmana said, 'Behold, all creatures,--the superior, the middling,
and the inferior,--in consequence of their respective acts, are entangled
in grief. I do not regard even my own self to be mine. On the other hand,
I regard the whole world to be mine. I again think that all this (which I
see) is as much mine as it belongs to others. Grief cannot approach me in
consequence of this thought. Having acquired such an understanding, I do
not yield either to joy or to grief. As two pieces of wood floating on
the ocean come together at one time and are again separated, even such is
the union of (living) creatures in this world. Sons, grandsons, kinsmen,
relatives are all of this kind. One should never feel affection for them,
for separation with them is certain. Thy son came from an invisible
region. He has departed and become invisible. He did not know thee. Thou
didst not know him. Who art thou and for whom dost thou grieve? Grieve
arises from the disease constituted by desire. Happiness again results
from the disease of desire being cured. From joy also springs sorrow, and
hence sorrow arises repeatedly. Sorrow comes after joy, and joy after
sorrow. The joys and sorrows of human beings are revolving on a wheel.
After happiness sorrow has come to thee. Thou shalt again have happiness.
No one suffers sorrow for ever, and no one enjoys happiness for ever. The
body is the refuge of both sorrow and happiness. [501] Whatever acts an
embodied creature does with the aid of his body, the consequence thereof
he has to suffer in that body. Life springs with the springing of the
body into existence. The two exist together, and the two perish
together. [502] Men of uncleansed souls, wedded to worldly things by
various bonds, meet with destruction like embankments of sand in water.
Woes of diverse kinds, born of ignorance, act like pressers of oil-seeds,
for assailing all creatures in consequence of their attachments. These
press them like oil-seeds in the oil-making machine represented by the
round of rebirths (to which they are subject). Man, for the sake of his
wife (and others), commits numerous evil acts, but suffers singly diverse
kinds of misery both in this and the next world. All men, attached to
children and wives and kinsmen and relatives, sink in the miry sea of
grief like wild elephants, when destitute of strength, sinking in a miry
slough. Indeed. O lord, upon loss of wealth or son or kinsmen or
relatives, man suffers great distress, which resembles as regards its
power of burning, a forest conflagration. All this, viz., joy and grief,
existence and non-existence, is dependent upon destiny. One having
friends as one destitute of friends, one having foes as one destitute of
foes, one having wisdom as one destitute of wisdom, each and every one
amongst these, obtains happiness through destiny. Friends are not the
cause of one's happiness. Foes are not the cause of one's misery. Wisdom
is not competent to bring an accession of wealth; nor is wealth competent
to bring an accession of happiness. Intelligence is not the cause of
wealth, nor is stupidity the cause of penury. He only that is possessed
of wisdom, and none else, understands the order of the world. Amongst the
intelligent, the heroic, the foolish, the cowardly, the idiotic, the
learned, the weak, or the strong, happiness comes to him for whom it is
ordained. Among the calf, the cowherd that owns her, and the thief, the
cow indeed belongs to him who drinks her milk. [503] They whose
understanding is absolutely dormant, and they who have attained to that
state of the mind which lies beyond the sphere of the intellect, succeed
in enjoying happiness. Only they that are between the two classes, suffer
misery. [504] They that are possessed of wisdom delight in the two
extremes but not in the states that are intermediate. The sages have said
that the attainment of any of these two extremes constitutes happiness.
Misery consists in the states that are intermediate between the two. [505]
They who have succeeded in attaining to real felicity (which samadhi can
bring), and who have become free from the pleasures and pains of this
world, and who are destitute of envy, are never agitated by either the
accession of wealth or its loss. They who have not succeeded in acquiring
that intelligence which leads to real felicity, but who have transcended
folly and ignorance (by the help of a knowledge of the scriptures), give
way to excessive joy and excessive misery. Men destitute of all notions
of right or wrong, insensate with pride and with success over others,
yield to transports of delight like the gods in heaven. [506] Happiness
must end in misery. Idleness is misery; while cleverness (in action) is
the cause of happiness. Affluence and prosperity dwell in one possessed
of cleverness, but not in one that is idle. Be it happiness or be it
misery, be it agreeable or be it disagreeable, what comes to one should
be enjoyed or endured with an unconquered heart. Every day a thousand
occasions for sorrow, and hundred occasions for fear assail the man of
ignorance and folly but not the man that is possessed of wisdom. Sorrow
can never touch the man that is possessed of intelligence, that has
acquired wisdom, that is mindful of listening to the instructions of his
betters, that is destitute of envy, and that is self-restrained. Relying
upon such an understanding, and protecting his heart (from the influences
of desire and the passions), the man of wisdom should conduct himself
here. Indeed, sorrow is unable to touch him who is conversant with that
Supreme Self from which everything springs and unto which everything
disappears. [507] The very root of that for which grief, or heartburning,
or sorrow is felt or for which one is impelled to exertion, should, even
if it be a part of one's body, be cast off. That object, whatever it may
be in respect of which the idea of meum is cherished, becomes a source of
grief and heart-burning. Whatever objects, amongst things that are
desired, are cast off become sources of happiness. The man that pursues
objects of desire meets with destruction in course of the pursuit.
Neither the happiness that is derived from a gratification of the senses
nor that great felicity which one may enjoy in heaven, approaches to even
a sixteenth part of the felicity which arises from the destruction of all
desires. The acts of a former life, right or wrong, visit, in their
consequences, the wise and the foolish, the brave and the timid. It is
even thus that joy and sorrow, the agreeable and the disagreeable,
continually revolve (as on a wheel) among living creatures. Relying upon
such an understanding, the man of intelligence and wisdom lives at ease.
A person should disregard all his desires, and never allow his wrath to
get the better of him. This wrath springs in the heart and grows there
into vigour and luxuriance. This wrath that dwells in the bodies of men
and is born in their minds, is spoken of by the wise as Death. When a
person succeeds in withdrawing all his desires like a tortoise
withdrawing all its limbs, then his soul, which is self-luminous,
succeeds in looking into itself. [508] That object, whatever it may be, in
respect of which the idea of meum is cherished, becomes a source of grief
and heart-burning. [509] When a person himself feels no fear, and is
feared by no one, when he cherishes no desire and no aversion, he is then
said to attain to the state of Brahma. Casting off both truth and
falsehood, grief and joy, fear and courage, the agreeable and the
disagreeable, thou mayst become of tranquil soul. When a person abstains
from doing wrong to any creature, in thought, word, or deed, he is then
said to attain to a state of Brahma. True happiness is his who can cast
off that thirst which is incapable of being cast off by the misguided,
which does not decay with decrepitude, and which is regarded as a fatal
disease. In this connection, O king, are heard the verses sung by Pingala
about the manner in which she had acquired eternal merit even at a time
that had been very unfavourable. A fallen woman of the name of Pingala,
having repaired to the place of assignation, was denied the company of
her lover through an accident. At that time of great misery, she
succeeded in acquiring tranquillity of soul.'

"Pingala said, 'Alas, I have for many long years lived, all the while
overcome by frenzy, by the side of that Dear Self in whom there is
nothing but tranquillity. Death has been at my door. Before this, I did
not, however approach that Essence of Purity. I shall cover this house of
one column and nine doors (by means of true Knowledge). [510] What woman
is there that regards that Supreme Soul as her dear lord, even when He
comes near? [511] I am now awake. I have been roused from the sleep of
ignorance. I am no longer influenced by desire. Human lovers, who are
really the embodied forms of hell, shall no longer deceive me by
approaching me lustfully. Evil produces good through the destiny or the
acts of a former life. Roused (from the sleep of ignorance), I have cast
off all desire for worldly objects. I have acquired a complete mastery
over my senses. One freed from desire and hope sleeps in felicity.
Freedom from every hope and desire is felicity. Having driven off desire
and hope, Pingala sleeps in felicity.'

"Bhishma continued, 'Convinced with these and other words uttered by the
learned Brahmana, king Senajit (casting off his grief), experienced
delight and became very happy.'"



SECTION CLXXV

"Yudhishthira said, 'Time, which is destructive of every created thing,
is passing on. [512] Tell me, O grandsire, what is that good thing which
should be sought.'

"Bhishma said, 'In this connection, O king, is cited the old narrative of
a discourse between sire and son, O Yudhishthira! A certain Brahmana. O
Partha, who was devoted to the study of the Vedas, got a very intelligent
son who (for this) was called Medhavin. [513] One day, the son, well
conversant with the truths of the religion of Emancipation, and
acquainted also with the affairs of the world, addressed his sire devoted
to the study of the Vedas.'

"The son said, 'What should a wise man do, O father, seeing that the
period of human life is passing away so very quickly? O father, tell me
the course of duties that one should perform, without omitting to mention
the fruits. Having listened to thee, I desire to observe those duties.'

"The sire said, 'O son, observing the Brahmacharya mode of life, one
should first study the Vedas. He should then wish for children for
rescuing his ancestors. Setting up his fire next, he should seek to
perform the (prescribed) sacrifices according to due rites. At last, he
should enter the forest for devoting himself to contemplation.'

"The son said, 'When the world is thus surrounded on all sides and is
thus assailed, and when such irresistible things of fatal consequences
fall upon it, how can you say these words so calmly?'

"The sire said, How is the world assailed? What is that by which it is
surrounded? What, again, are those irresistible things of fatal
consequences that fall upon it? Why dost thou frighten me thus?'

"The son said, 'Death is that by which the world is assailed. Decrepitude
encompasses it. Those irresistible things that come and go away are the
nights (that are continually lessening the period of human life). When I
know that Death tarries for none (but approaches steadily towards every
creature), how can I pass my time without covering myself with the garb
of knowledge? [514] When each succeeding night, passing away lessens the
allotted period of one's existence, the man of wisdom should regard the
day to be fruitless. (When death is approaching steadily) who is there
that would, like a fish in a shallow water, feel happy? Death comes to a
man before his desires have been gratified. Death snatches away a person
when he is engaged in plucking flowers and when his heart is otherwise
set, like a tigress bearing away a ram. Do thou, this very day,
accomplish that which is for thy good. Let not this Death come to thee.
Death drags its victims before their acts are accomplished. The acts of
tomorrow should be done today, those of the afternoon in the forenoon.
Death does not wait to see whether the acts of its victim have all been
accomplished or not. Who knows that Death will not come to him even
today? In prime of age one should betake oneself to the practice of
virtue. Life is transitory. If virtue be practised, fame here and
felicity hereafter will be the consequences. Overwhelmed by ignorance,
one is ready to exert oneself for sons and wives. Achieving virtuous or
vicious acts, one brings them up and aggrandises them. Like a tiger
bearing away a sleeping deer, Death snatches away the man addicted to the
gratification of desire and engaged in the enjoyment of sons and animals.
Before he has been able to pluck the flowers upon which he has set his
heart, before he has been gratified by the acquisition of the objects of
his desire, Death bears him away like a tiger bearing away its prey.
Death overpowers a man while the latter is stilt in the midst of the
happiness that accrues from the gratification of desire, and while, still
thinking, 'This has been done; this is to be done; this has been
half-done.' Death bears away the man, however designated according to his
profession, attached to his field, his shop, or his home, before he has
obtained the fruit of his acts. Death bears away the weak, the strong,
the brave, the timid, the idiotic, and the learned, before any of these
obtains the fruits of his acts. When death, decrepitude, disease, and
sorrow arising from diverse causes, are all residing in thy body, how is
it that thou livest as if thou art perfectly hale? As soon as a creature
is born, Decrepitude and Death pursue him for (effecting) his
destruction. All existent things, mobile and immobile, are affected by
these two. The attachment which one feels for dwelling in villages and
towns (in the midst of fellowmen) is said to be the very mouth of Death.
The forest, on the other hand, is regarded as the fold within which the
senses may be penned. This is declared by the Srutis. [515] The attachment
a person feels for dwelling in a village or town (in the midst of men) is
like a cord that binds him effectually. They that are good break that
cord and attain to emancipation, while they that are wicked do not
succeed in breaking them. He who never injures living creatures by
thought, word, or deed, is never injured by such agencies as are
destructive of life and property. [516] Nothing can resist the messengers
(Disease and Decrepitude) of Death when they advance except Truth which
devours Untruth. In Truth is immortality. [517] For these reasons one
should practise the vow of Truth; one should devote oneself to a union
with Truth; one should accept Truth for one's Veda; and restraining one's
senses, one should vanquish the Destroyer by Truth. Both Immortality and
Death are planted in the body. One comes to Death through ignorance and
loss of judgment; while Immortality is achieved through Truth. I shall,
therefore, abstain from injury and seek to achieve Truth, and
transgressing the sway of desire and wrath, regard pleasure and pain with
an equal eye, and attaining tranquillity, avoid Death like an immortal.
Upon the advent of that season when the sun will progress towards the
north, I shall restraining my senses, set to the performance of the
Santi-sacrifice, the Brahma-sacrifice, the Mind-sacrifice, and the
Work-sacrifice. [518] How can one like me worship his Maker in
animal-sacrifices involving cruelty, or sacrifices of the body, such as
Pisachas only can perform and such as produce fruits that are
transitory? [519] That person whose words, thoughts, penances,
renunciation, and yoga meditation, all rest on Brahma, succeeds in
earning the highest good. There is no eye which is equal to (the eye of)
Knowledge. There is no penance like (that involved in) Truth. There is no
sorrow equal to (that involved in) attachment. There is no happiness
(that which is obtainable from) renunciation. I have sprung from Brahma
through Brahma. I shall devote myself to Brahma, though I am childless. I
shall return to Brahma. I do not require a son for rescuing me. A
Brahmana can have no wealth like to the state of being alone, the state
in consequence of which he is capable of regarding everything with an
equal eye, the practice of truthfulness, good behaviour, patience,
abstention from injury, simplicity, and avoidance of all rites and
visible sacrifices. What use hast thou, O Brahmana, of wealth or kinsmen
and relatives, of wives, when thou shalt have to die? Seek thy Self which
is concealed in a cave. Where are thy grandsires and where thy sire?' [520]

"Bhishma continued, 'Do thou also, O monarch, conduct thyself in that way
in which the sire (in this story), conducts himself, devoted to the
religion of Truth, after having listened to the speech of his son.'



SECTION CLXXVI

"Yudhishthira said, 'Tell me, O grandsire, whence and how happiness and
misery come to those that are rich, as also those that are poor, but who
live in the observance of different practices and rites.' [521]

"Bhishma continued, 'In this connection is cited the old narrative of
what was sung by Sampaka who had obtained tranquillity and achieved
emancipation for himself. In former times a certain Brahmana, rendered
miserable by a bad wife, bad dress, and hunger, and living in the
observance of the vow of renunciation, told me these verses, [522]
'Diverse kinds of sorrow and happiness overtake, from the day of birth
the person that is born on the earth. If he could ascribe either of them
to the action of Destiny, he would not then feel glad when happiness came
or miserable when sorrow overtook him. Though thy mind is divested of
desire, thou bearest yet a heavy load. Thou dost not seek to achieve thy
good (i.e., emancipation). Art thou not successful in controlling thy
mind? If thou goest about, having renounced home and desirable
possessions, thou shalt taste real happiness. A person divested of
everything sleepeth in happiness, and awaketh in happiness. Complete
poverty, in this world, is happiness. It is a good regimen, it is the
source of 'blessings, it is freedom from danger. This foeless path is
unattainable (by persons cherishing desire) and is easily attainable (by
those that are freed from desire). Casting my eyes on every part of the
three worlds, I do not behold the person who is equal to a poor man of
pure conduct and without attachment (to worldly things). I weighed
poverty and sovereignty in a balance. Poverty weighed heavier than
sovereignty and seemed to possess greater merits. Between poverty and
sovereignty there is this great distinction, viz., that the sovereign,
possessed of affluence, is always agitated by anxiety and seems to be
within the very jaws of death. As regards, however, the poor man, who in
consequence of the divestment of all wealth has freed himself from hopes
and emancipated himself, neither fire, nor foe, nor death, nor robbers,
can get the better of him. The very gods applaud such a man who wanders
about according to his sweet will, who lies down on the bare ground with
his arm for a pillow, and who is possessed of tranquillity. Affected by
wrath and cupidity, the man of affluence is stained by a wicked heart. He
casts oblique glances and makes dry speeches.--He becomes sinful, and his
face is always darkened with frowns. Biting his lips, and excited with
wrath, he utters harsh and cruel words. If such a man desires to even
make a gift of the whole world, who is there that would like even to look
at him? Constant companionship with Prosperity stupefies a person of weak
judgment. It drives off his judgment like the wind driving off the
autumnal clouds. Companionship with Prosperity induces him to think,--I
am possessed of beauty! I am possessed of wealth! I am high-born! I meet
with success in whatever I undertake! I am not an ordinary human
being!--His heart becomes intoxicated in consequence of these three
reasons. With heart deeply attached to worldly possessions, he wastes the
wealth hoarded by his sires. Reduced to want, he then regards the
appropriation of other people's wealth as blameless. At this stage, when
he transgresses all barriers and beings to appropriate the possessions of
others from every side, the rulers of men obstruct and afflict him like
sportsmen afflicting with keen shafts a deer that is espied in the woods.
Such a man is then overwhelmed with many other afflictions of a similar
kind that originate in fire and weapons. Therefore, disregarding all
worldly propensities (such as desire for children and wives) together
with all fleeting unrealities (such as the body, etc.,) one should, aided
by one's intelligence, apply proper medicine for the cure of those
painful afflictions. Without Renunciation one can never attain to
happiness. Without Renunciation one can never obtain what is for one's
highest good. Without Renunciation one can never sleep at case.
Therefore, renouncing everything, make happiness thy own. All this was
said to me in past times at Hastinapur by a Brahmana about what Sampaka
had sung. For this reason, I regard Renunciation to be the foremost of
things.'"



SECTION CLXXVII

"Yudhishthira said, 'If any person, desiring to accomplish acts (of
charity and sacrifices), fails to find (the necessary) wealth, and thirst
of wealth overwhelms him, what is that which he must do for obtaining
happiness?'

"Bhishma said, 'He that regards everything (viz., joy and sorrow, honour
and insult, etc.,) with an equal eye, that never exerts himself (for
gratifying his desire for earthly possessions), that practises
truthfulness of speech, that is freed from all kinds of attachment, and
that has no desire for action, is, O Bharata, a happy man. These five,
the ancients say, are the means for the acquisition of perfect
tranquillity or emancipation. These are called Heaven. These are
Religion. These constitute the highest happiness. In this connection is
cited the old narrative of what Manki had sung, when freed from
attachments, Listen to it, O Yudhishthira! Desirous of wealth, Manki
found that he was repeatedly doomed to disappointments. At last with a
little remnant of his property he purchased a couple of young bulls with
a yoke for training them (to agricultural labour). One day the two bulls
properly tied to the yoke, were taken out for training (in the fields).
Shying at the sight of a camel that was lying down on the road, the
animals suddenly ran towards the camel, and fell upon its neck. Enraged
at finding the bulls fall upon its neck, the camel, endued with great
speed, rose up and ran at a quick pace, bearing away the two helpless
creatures dangling on either side of its neck. Beholding his two bulls
thus borne away by that strong camel, and seeing that they were at the
point of death, Manki began to say, 'If wealth be not ordained by
destiny, it can never be acquired by even a clever man exerting himself
with attention and confidence and accomplishing with skill all that is
necessary towards that end. I had, before this, endeavoured by diverse
means and devotion to earn wealth. Behold this misfortune brought about
by destiny to the property I had! My bulls are borne away, rising and
falling, as the camel is running in an uneven course. This occurrence
seems to be an accident. [523] Alas, those dear bulls of mine are dangling
on the camel's neck like a couple of gems! This is only the result of
Destiny. Exertion is futile in what is due to Chance. Or, if the
existence of anything like Exertion (as an agent in the production of
results) be admitted, a deeper search would discover Destiny to be at the
bottom. [524] Hence, the person that desires happiness should renounce all
attachment. The man without attachments, no longer cherishing any desire
for earning wealth, can sleep happily. Ho, it was well said by Suka while
going to the great forest from his father's abode, renouncing
everything! [525]--Amongst these two, viz., one who obtains the fruition
of all his wishes, and one who casts off every wish, the latter, who
renounces all, is superior to the former who obtains the fruition of all.
No one could ever attain to the end of desire. [526] Only he that is
destitute of knowledge and judgments feels an avidity for protecting his
body and life.--Forbear from every desire for action. O my Soul that art
possessed by cupidity, adopt tranquillity by freeing thyself from all
attachments! Repeatedly hast thou been deceived (by desire and hope). How
is it that thou dost not still free thyself from attachments? If I am not
one that deserves destruction at thy hands, if I am one with whom thou
shouldst sport in delight, then, O my wealth-coveting Soul, do not induce
me towards cupidity. Thou hast repeatedly lost thy hoarded wealth. O my
wealth-coveting and foolish Soul, when wilt thou succeed in emancipating
thyself from the desire of wealth? Shame on my foolishness! I have become
a toy of thine! It is thus that one becomes a slave of others. No one
born on earth did ever attain to the end of desire, and to one that will
take birth will succeed in attaining to it. Casting off all acts, I have
at last been roused from sleep. I am now awake. Without doubt, O Desire,
thy heart is as hard as adamant, since though affected by a hundred
distresses, thou does not break into a hundred pieces! I know thee, O
Desire, and all those things that are dear to thee! Seeking what is dear
to thee, I shall feel happiness in my own Self. [527] O Desire, I know thy
root. Thou springest from Will. [528]--I shall, therefore, avoid Will.
Thou shalt then be destroyed with thy roots. The desire for wealth can
never be fraught with happiness. If acquired, great is the anxiety that
the acquirer feels. If lost after acquisition, that is felt as death.
Lastly, respecting acquisition itself, it is very uncertain. Wealth
cannot be got by even the surrender of one's person. What can be more
painful than this? When acquired, one is never gratified with its
measure, but one continues to seek it. Like the sweet water of the
Ganges, wealth only increases one's hankering. It is my destruction. I am
now awakened. Do thou, O Desire, leave me! Let that Desire which has
taken refuge in this my body,--this compound of (five) elements,--go
whithersoever it chooses and live happily whithersoever it likes. [529] Ye
all that are not of the Soul, I have no joy in you, for ye follow the
lead of Msire and Cupidity! Abandoning all of you I shall take refuge in
the quality of Goodness. [530] Beholding all creatures in my own body and
my own mind, and devoting my reason to Yoga, my life to the instructions
of the wise, and soul to Brahma, I shall happily rove through the world,
without attachment and without calamities of any kinds, so that thou
mayst not be able to plunge me again into such sorrows! [531] If I
continue to be agitated by thee, O Desire, I shall necessarily be without
a path (by which to effect my deliverance). Thou, O Desire, art always
the progenitor of thirst, of grief, and of fatigue and toil. I think the
grief that one feels at the loss of wealth is very keen and far greater
than what one feels under any other circumstances. Kinsmen and friends
disregard him that has lost his wealth. With various kinds of humiliation
that number by thousands, there are many faults in property that are more
painful still. On the other hand, the very small happiness that resides
in wealth is mingled with pain and sorrow. [532] Robbers slay, in the
sight of all, the person that is possessed of wealth, or afflict him with
various kinds of severity, or always fill him with fear. At last, after a
long time, I have understood that the desire for wealth is fraught with
sorrow. Whatever the object, O Desire, upon which thou settest thy heart,
thou forcest me to pursue it! Thou art without judgment. Thou art a fool.
Thou art difficult of being contented. Thou canst not be gratified. Thou
burnest like fire. Thou dost not enquire (in pursuing an object) whether
it is easy or difficult of attainment. Thou canst not be filled to the
brim, like the nether region. Thou wishest to plunge me into sorrow. From
this day, O Desire, I am incapable of living with thee! I who had felt
despair, at first, at the loss of my property, have now attained to the
high state of perfect freedom from attachments. At this moment I no
longer think of thee and thy train. I had, before this, felt great misery
on thy account. I do not (now) regard myself as destitute of
intelligence. Having adopted Renunciation in consequence of loss of my
property, I can now rest, freed from every kind of fever. I cast thee
off, O Desire, with all the passions of my heart. Thou shalt not again
dwell with me or sport with me. I shall forgive them that will slander or
speak ill of me. I shall not injure even when injured. If anybody from
aversion speaks disagreeable words of me, disregarding those words I
shall address him in agreeable speeches. In contentment of heart and with
all my senses at case, I shall always live upon what may be got by me. I
shall not contribute to the gratification of the wishes entertained by
thee that art my foe. Freedom from attachment, emancipation from desire,
contentment, tranquillity, truth, self-restraint, forgiveness, and
universal compassion are the qualities that have now I come to me.
Therefore, let Desire, cupidity, thirst, miserliness avoid me. I have now
adopted the path of Goodness. Having cast off Desire and Cupidity, great
is my happiness now. I shall no longer yield to the influence of Cupidity
and no longer suffer misery like a person of uncleansed soul. One is sure
to obtain happiness according to the measure of the desires he may be
able to cast off. Truly, he who yields himself up to Desire always
suffers misery. Whatever passions connected with Desire are cast off by a
person, all appertain to the quality of Passion. Sorrow and shamelessness
and discontent all arise from Desire and Wealth. Like a person plunging
in the hot season into a cool lake, I have now entered into Brahma, I
have abstained from work. I have freed myself from grief. Pure happiness
has now come to me. The felicity that results from the gratification of
Desire, or that other purer felicity which one enjoys in heaven, does not
come to even a sixteenth part of that which arises upon the abandonment
of all kinds of thirst! Killing the principle of desire, which with the
body makes an aggregate of seven, and which is a bitter foe, I have
entered the immortal city of Brahma and shall pass my days there in
happiness like a king!' Relying upon such intelligence, Manki freed
himself from attachments, casting off all desires and attaining to Brahma
that abode of the highest felicity. Indeed, in consequence of the loss of
his two bulls Manki attained to immortality. Indeed, because he cut the
very roots of desire, he attained, through that means, to high felicity.'"



SECTION CLXXVIII

"Bhishma continued, 'In this connection is also cited the old narrative
of the verses sung by Janaka the ruler of the Videhas, who had attained
to tranquillity of soul. What the monarch said was, 'Unlimited is my
wealth. At the same time I have nothing, if the whole of (my kingdom)
Mithila be consumed in a conflagration, I shall incur no loss.' In the
connection is also cited the speech of Vodhya uttered in respect of this
very topic, viz., freedom from attachments. Listen to it O Yudhishthira!
Once on a time the royal son of Nahusha (Yayati) questioned the Rishi
Vodhya who had, in consequence of the abandonment of desire, attained to
tranquillity of soul and who had an intimate acquaintance with the
scriptures. The monarch said, 'O thou of great wisdom, give me
instructions about tranquillity. What is that under standing relying upon
which thou succeedest in wandering over the world in tranquillity of soul
and disengaged from all acts?'

"Vodhya said, 'I conduct myself according to the instructions of others
but never instruct others myself. I shall, however, mention the
indications of those instructions (according to which my conduct is
framed). Thou mayst catch their spirit by reflection. My six preceptors
are Pingala, the osprey, the snake, the bee in the forest, the maker of
shafts (in the story), and the maiden (in the story)!' [533]

"Bhishma continued, 'Hope is very powerful (in agitating the heart), O
King! Freedom from hope is high felicity. Reducing hope to an absence of
expectation, Pingala sleeps in peace. [534] Beholding an osprey with meat
in his beaks, others, that have not found any meat, assail and destroy
him. A certain osprey, by altogether abstaining from meat obtained
felicity. To build a house for one's own self is productive of sorrow and
not of happiness. The snake, taking up his residence in another
creature's abode, lives in felicity. The ascetics live happily, betaking
themselves to mendicancy, without being injured by any creature, like
bees in the forest. A certain maker of shafts, while employed at his
work, was so deeply attentive to it that he did not notice the king who
passed by his side. When many are together, dispute ensues. Even when two
reside together, they are sure to converse. I, however, wander alone like
the anklet made of sea-shells in the wrist of the maiden in the
story.'" [535]



SECTION CLXXIX

"Yudhishthira said, 'O thou that art conversant with the conduct of men,
tell me by what conduct a person may succeed in this world, freed from
grief. How also should a person act in this world so that he may attain
to an excellent end?'

"Bhishma said, 'In this connection is cited the old story of the
discourse between Prahlada and the sage Ajagara. Once on a time king
Prahlada of great intelligence questioned a wandering Brahmana of great
intelligence and a cleansed and tranquil soul.'

"Prahlada said, 'Freed from desire, with a cleansed soul, possessed of
humility and self-restraint, without desire of action, free from malice,
agreeable in speech, endued with dignity and intelligence and wisdom,
thou livest (in simplicity) like a child. Thou never covetest any kind of
gain, and never grievest at any kind of loss. Thou art always contented,
O Brahmana, and dost not seem to regard anything in the world. While all
other creatures are being borne away in the current of desire and
passion, thou art perfectly indifferent to all acts appertaining to
Religion, Profit, and Pleasure. Thou seemest to be in a state of quietude
(without the possibility of agitation). Disregarding all objects of the
senses, thou movest like an emancipated self, only witnessing everything
(but never taking part in anything). What, O sage, is thy wisdom, what
thy learning, and what thy behaviour (in consequence of which all this
becomes possible)? Tell me this without delay, if, O Brahmana, thou
thinkest it will do me good!'

"Bhishma continued, 'That intelligent Brahmana who was well-conversant
with the duties of the world, thus questioned by Prahlada, answered him
in sweet words of grave import. Behold, O Prahlada, the origin of
creatures, their growth, decay, and death, are traceable to no
(intelligible) cause. It is for this that I do not indulge in either joy
or sorrow. [536] All the propensities (for action) that exist in the
universe may be seen to flow from the very natures of the creatures (to
which they inhere). All things (in the universe) are depended on their
respective natures. Hence, I am not delighted with anything. [537] Behold,
O Prahlada, all kinds of union have an aptitude for disunion. All
acquisitions are certain to end in destruction. Hence I never set my
heart upon the acquisition of any object. All things possessed of
attributes are certain to meet with destruction. What remains there for a
person then to do who (like me) is conversant with both the origin and
the end of things? Of all things, large or small, born in the ocean of
waters, the end is noticeable. I see also the death, which is manifest, O
chief of Asuras, of all things, mobile and immobile, belonging to the
land. O best of Danavas, death comes in season unto even the strongest of
winged creatures which range the sky. I see again that the luminous
bodies, large and small, which move in the firmament, fall down when
their time comes. Beholding all created things Possessed of knowledge, to
be thus liable to be affected by death, and thinking all things to be
possessed of the same nature, I sleep in peace without any anxiety of
heart. If I get without trouble a copious repast, I do not scruple to
enjoy it. On the other hand, I pass many days, together without eating
anything. Sometimes people feed me with costly viands in profusion,
sometimes with a small quantity, sometimes with even less, and sometimes
I get no food whatever. I sometimes eat only a portion of a grain;
sometimes the dry sesame cakes from which the oil has been pressed out, I
sometimes eat rice and other food of the richest kind. Sometimes I sleep
on an elevated bedstead of the best kind. Sometimes I sleep on the bare
ground. Sometimes my bed is made within a fine palace or mansion. I am
sometimes clad in rags, sometimes in sackcloth, sometimes in raiments of
fine texture, sometimes in deer-skins, sometimes in robes of the
costliest kind. I never reject such enjoyments as are consistent with
virtue and as are obtained by me without effort. I do not, at the same
time, strive for attaining such objects as are difficult of acquisition.
The rigid vow I have adopted is called Ajagara. [538] That vow can secure
immortality. It is auspicious and griefless. It is incomparable and pure.
It is consistent with the counsels of the wise. It is disapproved by
persons of foolish understanding who never follow it. With a pure heart I
conduct myself according to it. My mind never swerves from this vow. I
have not swerved from the practices of my order. I am abstemious in
everything. I know the past and the present. Divested of fear and wrath
and cupidity and errors of judgment, I follow this vow with a pure heart.
There are no restrictions in respect of food and drink and other objects
of enjoyment for one practising this vow. As everything is dependent on
destiny, there is no observance of the considerations of time and place
for one like us. The vow I follow contributes to true happiness of the
heart. It is never observed by those that are wicked. I follow it with a
pure heart. Induced by cupidity, men pursue different kinds of wealth. If
baffled in the pursuit, they become depressed by sorrow. Reflecting
properly upon all this by the aid of my intelligence which has penetrated
the truths of things, I follow this vow with a pure heart. I have seen
persons in distress seeking, for the acquisition of wealth, the shelter
of men, good and bad. Devoted to tranquillity, and with my passions under
control, I follow this vow with a pure heart. Beholding, by the aid of
truth, that happiness and misery, loss and gain, attachment and
renunciation, death and life, are all ordained by destiny, I follow this
vow with a pure heart. Divested of fear and attachment and errors of
judgment and pride, and endued with wisdom, intelligence, and
understanding, and devoted to tranquillity and hearing that large snakes
without moving enjoy the fruit that comes to them of itself, I follow
their practice with a pure heart. Without restrictions of any kind in
respect of bed and food, endued by my nature with self-restraint,
abstemiousness, pure vow, truth, and purity of conduct, and without any
desire to store (for future use) the rewards of action, I follow, with a
delighted and pure heart, this vow. All causes of sorrow have fled from
me in consequence of my having driven off the object of desire. Having
received an accession of light, I follow this vow with a pure heart, for
controlling my soul which is thirsty and unrestrained but which is
capable (under proper culture) of depending upon itself (without the
necessity of external objects to keep it engaged). Without paying any
heed to the concerns towards which my heart, mind, words would like to
lead me, and marking that the happiness which is connected with these is
both difficult of acquisition and fleeting in respect of duration, I
follow this vow with a pure heart. Learned men possessed of great
intelligence, desirous of proclaiming their own feats, have while
establishing their own theories and censuring those of others, said this
and that on this topic which is incapable of being settled by
disputation. Foolish men fail to understand this vow in a proper light.
I, however, see it to be destructive of Ignorance. Regarding it also as
fraught with immortality and as a remedy against diverse kinds of evil, I
wander among men, having subdued all faults and having freed myself from
thirst (after worldly goods)!'

"Bhishma continued, 'That high-souled person who, having freed himself
from attachments and divested himself of fear, cupidity; foolishness, and
wrath, follows this Ajagara vow, or indulges in this sport, as it may be
called, certainly succeeds in passing his days in great delight.'"



SECTION CLXXX

"Yudhishthira said, 'Which of these, O grandsire, viz., kinsmen, or acts,
or wealth, or wisdom should be the refuge of a person? Questioned by me,
answer me this!'

"Bhishma said, 'Wisdom is the refuge of creatures. Wisdom is regarded as
the highest of acquisitions. Wisdom is the highest felicity in the world.
Wisdom is heaven in the estimation of the good and virtuous. It was
through wisdom that Vali, Prahlada, Namuchi, and Manki, when they lost
their (earthly) prosperity, succeeded in acquiring felicity. What is
there that is superior to wisdom? In this connection is cited the old
story of the discourse between Indra and Kasyapa. Listen to it, O
Yudhishthira! Once on a time a prosperous Vaisya, in the enjoyment of
prosperity, and proud of his affluence, threw down, by negligently
driving his car, a Rishi's son of rigid vows named Kasyapa, devoted to
penances. Prostrated on the ground, the young man, in exceeding pain,
gave way to his wrath; and under the influence of despair resolved,
saying, 'I shall cast off my life. A poor man has no need of life in this
world.' While the Brahmana was lying in that state, silent and agitated,
deprived of energy and at the point of death, Indra appeared on the scene
in the form of a jackal and addressing him, said, 'All (inferior)
creatures covet birth in the human race. Among men again, the status of a
Brahmana is much desired. Thou, O Kasyapa, art a human being! Amongst
human beings, thou art again a Brahmana. Among Brahmanas, thou art again
one that is conversant with the Vedas. Having obtained that which is
attainable with very great difficulty, it behoveth thee not to give up
life from folly! All kinds Of (worldly) acquisitions are fraught with
pride. The declaration of the Srutis in that respect is perfectly true.
Thou lookest the picture of contentment. In forming such a resolve (which
is so derogatory of thy own self) about casting off thy life, thou actest
from cupidity! O, they are crowned with success that have hands! I
eagerly wish for the status of those creatures that have hands! We covet
hands as eagerly as you covet riches. There is no acquisition that is
more valuable than the acquisition of hands. Behold, O Brahmana, I cannot
extract this thorn that has entered my body, or crush these insects and
worms that are biting and afflicting me greatly! They that have bestowed
upon them two hands with ten fingers, succeed in throwing away or
crushing the worms (by scratching) that bite their limbs. They succeed in
constructing shelters for themselves from rain, cold, and heat. They
succeed also in enjoying excellent clothes for themselves, good food,
comfortable beds, and excellent habitations. Lying on this Earth, they
that have hands enjoy kine and other animals and cause them to carry
burthens or drag their vehicles, and by the aid of diverse means bring
those animals under sway (for their own purposes). Those living creatures
that are without tongues, that are helpless, of little strength, and
destitute of hands, bear all the several kinds of misery (indicated
above). By good luck, O ascetic, thou art not like them. By good luck,
thou art not a jackal, nor a worm, nor a mouse, nor a frog, nor an animal
of any other miserable order. With this measure of gain (that thou hast
won), thou shouldst, O Kasyapa, be contented! How happy, again, shouldst
thou feel at the thought that amongst living creatures thou art a
superior Brahmana! These worms are biting me! For want of hands I am
unable to drive them off. Behold this my miserable plight! I do not cast
off life because to do so is a very sinful act, and lest, indeed, I fall
into a more miserable order of existence! This order of existence, viz.,
that of a jackal, to which I now belong is rather tolerable. Miserable as
it is, there are many orders of existence below it that are more
miserable still. By birth certain classes of creatures become happier
than others who become subject to great woe. But I never see that there
is any order of being which can be said to be in the possession of
perfect happiness. Human beings, obtaining affluence, next wish for
sovereignty. Having achieved sovereignty their next wish is for the
status of gods. Having won that status they then wish for the chiefdom of
the celestials. If thou becomest affluent, thou wilt never succeed in
becoming a king (for thou art a Brahmana by birth), nor in becoming a god
(because, in reality, thy status of Brahmanahood is equal if not superior
to that of a god). If by any means (led away by the alluring prospect of
heavenly bliss) thou becomest a god (instead of attaining to a superior
position), thou wilt then covet for the chiefdom of the gods. In no
condition wilt thou be contented. Contentment does not result from
acquisition of desirable objects. Thirst is never slaked although there
is profusion of water. [539] The thirst for acquisition only blazes up
with each fresh acquisition like a fire with new faggots thrown into it.
In thee there is grief. But joy also dwells in thee. Both happiness and
misery dwell in thee. Why then shouldst thou yield to grief? One should
shut up, like birds in a cage, the very springs, viz., the understanding
and the senses of, all one's desires and acts. There can be no cutting of
a second head, nor of a third hand. That which does not exist can produce
no fear. One that is not acquainted with the enjoyment a certain object
affords, never feels a desire for that object. Desires arise from the
actual experience of the pleasures that touch or sight, or hearing gives.
Thou hast no idea of the taste of the wine called Varuni or of the meat
of the birds called Ladwaka. There is no drink and no food more delicious
than these. Thou hast no idea also, O Kasyapa, of every other superior
kind of drink and food that exists among men, for thou hast never tasted
it. Without doubt, therefore, not to taste, not to see, should be the vow
of a man if he is to win happiness. Creatures that have hands, without
doubt, become strong and earn wealth. Men are reduced by men to a state
of servitude, and are repeatedly afflicted (at the hands of their own
species) with death, imprisonment, and other tortures. Although such is
their condition, yet even they (without yielding to grief) laugh and
sport and indulge in merriment. Others again, though endued with might of
arms, and possessed of knowledge and great energy of mind, follow
censurable, sinful, and miserable professions. They seek to change such
professions for other pursuits (that are more dignified) but then they
are bound by their own acts (of a previous life) and by the force of
Destiny. The vilest man of the Pukkasa or the Chandala orders never
wishes to cast off his life. He is quite contented with the order of his
birth. Behold the illusion in this respect! Beholding those amongst thy
species that are destitute of arms, or struck with palsy, or afflicted
with other diseases, thou canst regard thyself as very happy and
possessed of valuable accompaniments amongst the members of thy own
order. If this thy regenerated body remains safe and sound, and free from
disease, and all thy limbs remain perfect, thou art sure of never
incurring any reproach amongst men. It would not behove thee, O Brahmana,
to cast off thy life even if any blame, founded on fact and capable of
bringing about thy dismissal from caste, attached to thee! Rise, and
practise virtue. It is not meet that thou shouldst throw away thy life!
If, O regenerate one, thou listen to me and place credence on my words,
thou wilt then obtain the highest reward of the religion inculcated in
the Vedas. Do thou set thyself to Vedic studies, and duly maintain thy
sacred fire, and observe truth, and self-restraint, and charity. Never
compare thyself boastfully with another. They who, by devoting themselves
to the study of the Vedas, become competent for performing sacrifices for
themselves and others, have no need to indulge in any kind of regret or
fear any kind of evil. They that are born under an auspicious
constellation on an auspicious lunation and at an auspicious hour, strive
their best for performing sacrifices, practising charity, and procreating
children, and desiring to pass their time cheerfully in those acts, at
last win very great happiness. [540] They, on the other hand, that are
born under evil constellations, inauspicious lunations, and at evil
hours, become destitute of sacrifices and progeny and at last fall into
the Asura order. [541] In my former life I had much useless learning. I
always sought for reasons and had very little faith. I was a slanderer of
the Vedas. I was destitute of the (fourfold) objects of life, and was
devoted to that science of argumentation which is based upon ocular or
tangible proofs. [542] I used to utter words based on (plausible) reasons.
Indeed, in assemblies, I always spoke of reasons (and never faith). I
used to speak irreverently of the declarations of the Srutis and address
Brahmanas in domineering tones. I was an unbeliever, skeptical of
everything, and though really ignorant, proud of my learning. This status
of a jackal that I have obtained in this life is the consequence, O
regenerate one, of those sins of mine! If even after hundreds of days and
nights I that am a jackal can once again obtain the status of humanity, I
shall then pass my life in contentment, heedful of the true objects of
existence, and engaged in sacrifices and gifts. I shall then know what
should be known, and avoid what should be avoided!' Thus addressed, the
ascetic Kasyapa, rising up, said, 'O, thou art certainly possessed of
knowledge and great intelligence! I am really surprised at all this!'
With eyes whose vision was extended by knowledge, the Brahmana then
beheld that being who had addressed him to be Indra, chief of the gods
and the lord of Sachi. Kasyapa then worshipped that god having the best
of steeds for the animal that bore him. Receiving afterwards the god's
permission, the Brahmana returned to his abode.'"



SECTION CLXXXI

"Yudhishthira said, 'Tell me, O grandsire, if gifts, sacrifices,
penances, and dutiful services returned to preceptors, are productive of
wisdom and high felicity.' [543]

'Bhishma said, 'If the mind becomes affected by desire, wrath and other
evil passions, it then runs towards sin. If one's acts are stained by
sin, one is obliged to dwell in painful regions. Sinful men take birth in
indigent circumstances and repeatedly suffer the pangs of famine, woe,
fear, and death. Those that are virtuous in their acts, and possessed of
faith, and that have their senses under control, become born as affluent
men and repeatedly sport in festivities and heaven and happiness.
Unbelievers, with their arms manacled, are sent to regions rendered
inaccessible by carnivorous beasts and elephants and full of terrors in
consequence of snakes and robbers. What more need be said of them? They,
on the other hand, who have reverence for gods and guests, who are
liberal, who are fond of good and honest men, go, in consequence of their
acts of charity, along that happy way which belongs to persons of
cleansed souls. They that have no reverence for virtue are as vile among
men as seedless grains among corn or the gnat among birds. That which is
ordained in consequence of the acts of a past life pursues the actor even
if the latter strives his best for leaving it behind. [544] It sleeps when
he sleeps and does whatever else he does. [545] Like his shadow it rests
when he rests, proceeds when he proceeds, and acts when he acts. Whatever
acts a man does he has certainly to obtain the fruits thereof. Death is
dragging all creatures who are surely destined to fall (into orders of
existence they deserve) and who are surely 'liable to enjoy or suffer
that which has been ordained as the consequence of their acts. The acts
of a past life develop their consequences in their own proper time even
as flowers and fruits, without extraneous efforts of any kind, never fail
to appear when their proper time comes. After the consequences, as
ordained, of the acts of a past life, have been exhausted (by enjoyment
or sufferings), honour and disgrace, gain and loss, decay and growth, no
longer flow or appear in respect of any one. This happens
repeatedly. [546] A creature while still in the mother's womb enjoys or
suffers the happiness or the misery that has been ordained for him in
consequence of his own acts. In childhood or youth or old age, at
whatever period of life one does an act good or bad, the consequences
thereof are sure to visit him in his next life at precisely the same
period. As a calf recognises and approaches its parent in the midst of
even a thousand kine, even so the acts of a past life recognise and visit
the doer in his new life. Washed in water a (dirty) piece of cloth
becomes clean. Similarly, men burning in repentance obtain endless
happiness by proper penances. [547] Those that can take up their residence
in the woods and by performing austerities for a long period can wash
themselves of their sins, succeed in obtaining the objects on which they
set their hearts. As no one can mark the track of birds in the sky or of
fishes in the water, similarly, the track of persons whose souls have
been cleansed by knowledge cannot be marked by any. [548] There is no need
of any more eloquence or any more reference to sinful acts. Suffice it to
say that one should, with proper judgment and as befits one best, do what
is for one's good. This is the means by which wisdom and high felicity
may be achieved.'"



SECTION CLXXXII

"Yudhishthira said, 'Whence has this universe consisting of mobile and
immobile creatures been created? Whom does it go to when destruction sets
in? Tell me this, O grandsire! Indeed, by whom has this universe with its
oceans, its firmament, its mountains, its clouds, its lands, its fire,
and its wind, been created. How were all objects created? Whence this
division into separate orders of existence? Whence are their purity and
impurity, and the ordinances about virtue and vice? Of what kind is the
life of living creatures? Where also do they go who die. Tell us
everything about this and the other world.'

"Bhishma said, 'In this connection is cited the old narrative of the
sacred words that Bhrigu said in reply to the questions of Bharadwaja.
Beholding the great Rishi Bhrigu blazing with energy and splendour,
seated on the Kailasa summit, Bharadwaja addressed him in the following
words.'

"Bharadwaja said, 'By whom was this world with its ocean, its firmament,
its mountains, its clouds, its lands, its fire, and its wind, created?
How were all creatures first created? Whence this distinction of castes?
Whence the purity and the impurity of (behaviour), and whence the
ordinances about virtue and vice, for living creatures? Of what kind is
the life of living creatures? Where do they go who die? It behoveth thee
to tell me everything about this and the other world.' Thus addressed
about his doubts by Bharadwaja, the illustrious and regenerate Rishi
Bhrigu who resembled Brahma itself, replied unto him, saying these words.'

"Bhrigu said, 'There is a Primeval Being, known to the great Rishis, of
the name of Manasa. He is without beginning and without end. That Divine
Being is incapable of being penetrated by weapons. He is without decay
and is Immortal. He is said to be Unmanifest. He is Eternal, Undecaying,
and Unchangeable. Through Him are creatures born and through Him they
die. He first created a Divine Being known by the name of Mahat. [549]
Mahat created Consciousness. That Divine Being created Space. That
puissant Being is the holder of all created objects. From Space was born
Water, and from Water were born Fire and Wind. Through the union of Fire
and Wind was born the Earth. Self-born Manasa then created a divine Lotus
pregnant with Energy. From that Lotus sprang Brahman, that Ocean of
Veda. [550] The Srutis say that as soon as born, that divine Being uttered
the words, 'I am He!' For this He came to be called by the name of
Consciousness. He has all created things for his body and He is their
Creator. [551] These five elements that we see are that Brahman of great
energy. The mountains are his bones. The earth is his fat and flesh. The
oceans are his blood. Space is his stomach. The Wind is his breath. Fire
is his energy. The rivers are his arteries and veins. Agni and Soma,
otherwise called the Sun and the Moon, are called his eyes. The firmament
above is his head. The earth is his two feet. The cardinal and subsidiary
points of the horizon are his arms. Without doubt, He is incapable of
being known and His Soul is inconceivable by even persons crowned with
ascetic success. The Divine Being, who pervades the whole universe, is
also known by the name of Ananta (Infinite). He lives in Consciousness,
and is incapable of being known by persons of uncleansed souls. Asked by
thee I have now told thee of Him who created Consciousness for evoking
into existence all created objects, and from whom this universe has
sprung.'

"Bharadwaja said, 'What is the extent of the firmament, of the points of
the horizon, of the surface of this earth, and of the Wind? By telling me
the truth, solve my doubts.'

"Bhrigu said, 'The sky thou seest above is Infinite. It is the abode of
persons crowned with ascetic success and of divine beings. It is
delightful, and consists of various regions. Its limits cannot be
ascertained. The Sun and the Moon cannot see, above or below, beyond the
range of their own rays. There where the rays of the Sun and the Moon
cannot reach are luminaries [552] which are self-effulgent and which
possess splendour like that of the Sun or the fire. Know this, O giver of
honours, that possessed of far-famed splendour, even these last do not
behold the limits of the firmament in consequence of the inaccessibility
and infinity of those limits. This Space which the very gods cannot
measure is fall of many blazing and self-luminous worlds each above the
other. Beyond the limits of land are oceans of water. Beyond water is
darkness. Beyond darkness is water again, and beyond the last is fire.
Downwards, beyond the nether regions, is water. Beyond water is the
region belonging to the great snakes. Beyond that is sky once more, and
beyond the sky is water again. Even thus there is water and sky
alternately without end. Even such are the limits of the Divinity
represented by water. The very gods are unable to ascertain limits of
fire and wind and water. The nature of fire, wind, water, and land, is
like that of space. They are distinguished through want of true
Knowledge. Sages read in diverse scriptures the limits that have been
declared of the three worlds and the ocean. Who is there, however, that
would set limits to what cannot be grasped by vision and what is
inaccessible (in all its parts)? If even it becomes possible to ascertain
the limits of the firmament which is the track of the gods and beings
crowned with ascetic success, it can never be possible to set limits to
that which is limitless and known by the name of the Infinite, to that
which correspond with the name by which it is known, viz., what has been
called the high-souled Manasa? When again His form is sometimes
contracted and sometimes expanded, how can any one else except one that
is equal to Him, be able to comprehend His limits? From the Lotus (of
which I have already spoken) was first created the Omniscient lord,
Brahman, endued with form, of essence comprised of Righteousness, and the
Creator of all mobile and immobile things.

"Bharadwaja said, 'If Brahman sprang from the Lotus, then it is the Lotus
that should be regarded as the First-born and not Brahman. Why, however,
is Brahma said to be the first? Do thou remove that doubt of mine.'

"Bhrigu said, 'The Earth it is that is called the Lotus. It was created
for giving a seat unto that form of Manasa which became Brahman. Reaching
up to heaven itself, the Sumeru became the pericarp of the Lotus.
Remaining within it, the puissant Lord of the Universe created all the
worlds.'"



SECTION CLXXXIII

"Bharadwaja said, 'Tell me, O best of Brahmanas, how the puissant Brahman
residing within Meru, created these diverse kinds of objects.'

"Bhrigu said, 'The great Manasa (in his form of Brahman) created the
diverse kinds of objects by fiat of Will. For the protection then of all
creatures, he first created water. Water is the life of all creatures,
and it is water which aids their growth. If there be no water, all
creatures would perish. The whole universe is pervaded by water. Earth,
mountains, clouds, and all things which have form, should all be known as
transformations of water. They have all been produced by the
solidification of that element.'

Bharadwaja said, 'How did water spring? How Fire and Wind? How also was
the earth created? I have great doubts on these points.'

"Bhrigu said, 'O regenerate one, in very ancient times called the
Brahma-kalpa, the high-souled Rishis of the regenerate order, when they
assembled together, felt this very doubt about the creation of the
universe. Re-straining speech, they remained immovable, engaged in
(ascetic) contemplation. Having given up all food, they subsisted upon
air alone, and remained thus for a thousand celestial years. At the end
of that period, certain words as sacred as those of the Vedas
simultaneously reached the ears of all. Indeed, this celestial voice was
heard in the firmament to say, 'Formerly there was only infinite Space,
perfectly motionless and immovable. Without sun, moon, stars, and wind,
it seemed to be asleep. Then water sprang into existence like something
darker within darkness. Then from the pressure of water arose wind. As an
empty vessel without a hole appears at first to be without any sound, but
when filled with water, air appears and makes a great noise, even so when
infinite Space was filled with water, the wind arose with a great noise,
penetrating through the water. [553] That wind, thus generated by the
pressure of the ocean of water, still moveth. Coming into (unobstructed)
Space, its motion is never stopped. Then in consequence of the friction
of wind and water, fire possessed of great might and blazing energy,
sprang into existence, with flames directed upwards. That fire dispelled
the darkness that had covered Space. Assisted by the wind, fire drew
Space and Water together. Indeed, combining with the wind, fire became
solidified. While failing from the sky, the liquid portion of fire
solidified again and became what is known as the earth. The earth or
land, in which everything is born, is the origin of all kinds of taste,
of all kinds of scent, of all kinds of liquids, and of all kinds of
animals.'"



SECTION CLXXXIV

"Bharadwaja said, 'When the high-souled Brahman has created thousands of
creatures, why is it that only these five elements which he created
first, which pervade all the universe and which are great creatures, have
come to have the name of creatures applied to them exclusively?' [554]

"Bhrigu said, 'All things that belong to the category of the Infinite or
the Vast receive the appellation of Great. It is for this reason that
these five elements have come to be called Great creatures. Activity is
wind. The sound that is heard is space. The heat that is within it is
fire. The liquid juices occurring in it are water. The solidified matter,
viz., flesh and bones, are earth. The bodies (of living creatures) are
thus made of the five (primeval) elements. All mobile and immobile
objects are made of these five elements. The five senses also of living
creatures partake of the five elements. The ear partakes of the
properties of space, the nose of earth; the tongue of water; touch of
wind; and the eyes of light (of fire).'

"Bharadwaja said, 'If all mobile and immobile objects be composed of
these five elements, why is it that in all immobile objects those
elements are not visible? Trees do not appear to have any heat. They do
not seem to have any motion. They are again made up of dense particles.
The five elements are not noticeable in them. Trees do not hear: they do
not see; they are not capable of the perceptions of scent or taste. They
have not also the perception of touch. How then can they be regarded as
composed of the five (primeval) elements? It seems to me that in
consequence of the absence of any liquid material in them, of any heat,
of any earth, of any wind, and of any empty space, trees cannot be
regarded as compounds of the five (primeval) elements.'

"Bhrigu said, 'Without doubt, though possessed of density, trees have
space within them. The putting forth of flowers and fruits is always
taking place in them. They have heat within them in consequence of which
leaf, bark, fruit, and flower, are seen to droop. They sicken and dry up.
That shows they have perception of touch. Through sound of wind and fire
and thunder, their fruits and flowers drop down. Sound is perceived
through the ear. Trees have, therefore, ears and do hear. A creeper winds
round a tree and goes about all its sides. A blind thing cannot find its
way. For this reason it is evident that trees have vision. Then again
trees recover vigour and put forth flowers in consequence of odours, good
and bad, of the sacred perfume of diverse kinds of dhupas. It is plain
that trees have scent. [555] They drink water by their roots. They catch
diseases of diverse kinds. Those diseases again are cured by different
operations. From this it is evident that trees have perceptions of taste.
As one can suck up water through a bent lotus-stalk, trees also, with the
aid of the wind, drink through their roots. They are susceptible of
pleasure and pain, and grow when cut or lopped off. From these
circumstances I see that trees have life. They are not inanimate. Fire
and wind cause the water thus sucked up to be digested. According, again,
to the quantity of the water taken up, the tree advances in growth and
becomes humid. In the bodies of all mobile things the five elements
occur. In each the proportions are different. It is in consequence of
these five elements that mobile objects can move their bodies. Skin,
flesh, bones, marrow, and arteries and veins, that exist together in the
body are made of earth. Energy, wrath, eyes, internal heat, and that
other heat which digest the food that is taken, these five, constitute
the fire that occurs in all embodied creatures. [556] The ears, nostrils,
mouth, heart, and stomach, these five, constitute the element of space
that occurs in the bodies of living creatures. Phlegm, bile, sweat, fat,
blood, are the five kinds of water that occur in mobile bodies. Through
the breath called Prana a living creature is enabled to move. Through
that called Vyana, they put forth strength for action. That called Apana
moves downwards. That called Samana resides within the heart. Through
that called Udana one eructates and is enabled to speak in consequence of
its piercing through (the lungs, the throat, and the mouth). These are
the five kinds of wind that cause an embodied creature to live and move.
The properties of scent an embodied creature knows through the
earth-element in him. From the water-element he perceives taste. From the
fire-element represented by the eyes, he perceives forms, and from the
wind-element he obtains the perception of touch. Scent, touch, taste,
vision, and sound, are regarded as the (general) properties of every
mobile and immobile object. I shall first speak of the several kinds of
scent. They are agreeable, disagreeable, sweet, pungent, far-going,
varied, dry, indifferent. All these nine kinds of scent are founded upon
the earth-element. Light is seen by the eyes and touch through the
wind-element. Sound, touch, vision and taste are the properties of water.
I shall speak (in detail) now of the perception of taste. Listen to me.
High-souled Rishis have spoken of diverse kinds of taste. They are sweet,
saltish, bitter, astringent, sour, and pungent. These are the six kinds
of taste appertaining to the water-element. Light contributes to the
vision of form. Form is of diverse kinds. Short, tall, thick,
four-cornered, round, white, black, red, blue, yellow, reddish, hard,
bright, smooth, oily, soft, and terrible. These are the sixteen different
kinds of form which constitute the property of light or vision. The
property of the wind-element is touch. Touch is of various kinds: warm,
cold, agreeable.. disagreeable, indifferent, burning, mild, soft, light,
and heavy. Both sound and touch are the two properties of the
wind-element. These are the eleven properties that appertain to the wind.
Space has only one property. It is called sound. I shall now tell thee
the different kinds of sound. They are the seven original notes called
Shadja, Rishabha, Gandhara, Mahdhyama, Panchama, Dhaivata and Nishada.
These are the seven kinds of the property that appertains to space. Sound
inheres like the Supreme Being in all space though attached especially to
drums and other instruments. Whatever sound is heard from drums small and
large, and conchs, and clouds, and cars, and animate and inanimate
creatures, are all included in these seven kinds of sound already
enumerated. Thus sound, which is the property of space, is of various
kinds. The learned have said sound to be born of space. When raised by
the different kinds of touch, which is the property of the wind, it may
be heard. It cannot however, be heard, when the different kinds of touch
are inceptive. The elements, mingling with their counterparts in the
body, increase and grow. Water, fire, wind are always awake in the bodies
of living creatures. They are the roots of the body. Pervading the five
life-breaths (already mentioned) they reside in the body.'"



SECTION CLXXXV

"Bharadwaja said, 'How does bodily fire or heat, entering the body,
reside there? How also does the wind, obtaining space for itself, cause
the body to move and exert itself?'

"Bhrigu said, 'I shall, O regenerate one, speak to thee of the course in
which the wind moves, and how, O sinless one, that mighty element causes
the bodies of living creatures to move and exert themselves. Heat resides
within the head (brain) and protects the body (from perishing). The wind
or breath called Prana, residing within the head and the heat that is
there, cause all kinds of exertion. That Prana is the living creature,
the universal soul, the eternal Being, and the Mind, Intellect, and
Consciousness of all living creatures, as also all the objects of the
senses. [557] Thus the living creature is, in every respect, caused by
Prana to move about and exert. Them in consequence of the other breath
called Samana, every one of the senses is made to act as it does. The
breath called Apana, having recourse to the heat that is in the urethra
and the abdominal intestines, moves, engaged in carrying out urine and
faeces. That single breath which operates in these three, is called Udana
by those that are conversant with science. That breath which operates,
residing in all the joints of men's bodies, is called Vyana. There is
heat in the bodies of living creatures which is circulated all over the
system by the breath Samana. Residing thus in the body, that breath
operates upon the different kinds of watery and other elementary
substances and all bad humours. That heat, residing between Apana and
Prana, in the region of the navel, operates, with the aid of those two
breaths, in digesting all food that is taken by a living creature. There
is a duct beginning from the mouth down to the anal canal. Its extremity
is called the anus. From this main duct numerous subsidiary ones branch
out in the bodies of all living creatures. [558] In consequence of the
rush of the several breaths named above (through these ducts), those
breaths mingle together. The heat (that dwells in Prana) is called
Ushman. It is this heat that causes digestion in all creatures possessed
of bodies. The breath called Prana, the bearer of a current of heat,
descends (from the head) downwards to the extremity of the anal canal and
thence is sent upwards once more. Coming back to its seat in the head, it
once more sends down the heat it bears. Below the navel is the region of
digested matter. Above it is that for the food which is taken. In the
navel are all the forces of life that sustain the body. Urged by the ten
kinds of breaths having Prana for their first, the ducts (already
mentioned), branching out from the heart, convey the liquid juices that
food yields, upwards, downwards, and in transverse directions. [559] The
main duct leading from the mouth to the anus is the path by which yogins,
vanquishers of fatigue, of perfect equanimity in joy and sorrow, and
possessed of great patience, succeed in attaining to Brahma by holding
the soul within the brain. [560] Even thus is heat panted in the breaths
called Prana and Apana and others, of all embodied creatures. That heat
is always burning there like a fire placed in any (visible) vessel.'



SECTION CLXXXVI

"Bharadwaja said, 'If it is the wind that keeps us alive, if it is the
wind that causes us to move and exert, if it is the wind that causes us
to breathe and to speak, then it seems that life is worth little. If the
animal heat (that digests all food) be of the nature of fire, and if it
is that fire which assists at digestion by dissolving the food we take,
then life is worth little. When an animal dies, that which is called its
life is never seen leaving it. Only the breath leaves it, and the
internal heat becomes extinguished. If life were nothing else, than wind,
or if life depended only on the wind, then it could have been seen like
the external sea of air, and when passing out it would have mingled with
that air. If life dependest upon air, and if it ended with the escape of
that air from the body, it would then mingle with another portion of air
(that exists externally) like a portion of water escaping into the great
ocean and thereby only changing the place of its residence. If a quantity
of water be thrown into a well, or if the flame of a lamp be thrown into
a blazing fire, either of them, entering a homogeneous element, loses its
independent or separate existence. If life were air, it also, when the
animal died, would mingle with the great ocean of air outside. How can we
say that there is life in this animal body which is made up of the five
(primal) elements? If one of those elements disappear, the union of the
other four becomes dissolved. The element of water drieth up if food be
not taken. The element of air disappears if the breath be restrained. The
element of space disappears if the excretions cease. So also the element
of fire becomes extinguished if food does not go in. The element of earth
breaks in pieces in consequence of diseases, wounds, and other
sufferings. If only one of the five becomes afflicted, the union, being
dissolved, the five go away into five different directions. When the body
which is a union of the elements, becomes separated into five
ingredients, whither doth life go? What doth it then know? What doth it
then hear? What doth it then say? This cow (that is given away to a holy
Brahmana), it is said, will rescue me in the other world. The animal,
however, that is given away, itself dies. Whom then will this cow rescue?
The taker of the cow (in gift) and the giver are both equal (in being
both subject to death). Both of them meet with extinction in this world.
How then will they meet again? How will the person that has been eaten up
by birds, or that has been broken in pieces by a fall from a mountain
summit, or that has been consumed by fire, regain life? The root of a
tree that has been cut down does not grow up again. Only the seeds put
forth sprouts. Where is the person who having died comes back (to some
sort of new existence)? Only seeds were originally created. All this
universe is the result of seeds in succession. They that die, die to
perish Seeds result from seeds.'"



SECTION CLXXXVII

"Bhrigu said, 'There is no destruction of the living creature, or of what
is given, or of our other acts. The creature that dies only goes into
another form. The body along dissolves away. The living creature, though
depending upon the body, does not meet with destruction when the body is
destroyed. It is not seen after the destruction of the physical frame
just as fire is not seen after the consumption of the fuel with which it
was ignited.'

"Bharadwaja said, 'If there is no destruction of the living creature like
that of fire, I submit, fire itself is not seen after consumption of the
fuel (that ignited it). When the supply of fuel is stopped, the fire
becomes extinguished, and, as far as I know, becomes annihilated. That
should surely be regarded to have met with destruction which has no
longer any action, which furnishes no proof of its existence, and which
no longer occupies any space.'

"Bhrigu said, 'It is true that upon the consumption of fuel fire is no
longer seen. It mingles with space because there is no longer any visible
object in which to inhere, and hence it becomes incapable of perception
by us. Similarly, upon leaving the body, the creature lives in space, and
cannot be seen in consequence of its extreme subtility as is doubtless
the case with fire. It is fire or heat that sustains the breaths called
Prana and the others. Know that that heat (thus existing) is called life
or the living agent. That heat which is the sustainer of the breaths,
becomes extinguished in consequence of the suppression of breath. Upon
that heat in the physical frame being extinguished, the frame itself
loses animation. Falling down, it is transformed into earth, for that is
its ultimate destination. The breath that is in all mobile and immobile
objects mingles with space, and the heat that is in them follows that
breath. These three (viz., space, air, and tire), mingle together. The
other two (viz., water and earth), exist together in the form of earth.
There is wind where space is, and there is fire where wind is. They are
formless, it should be known, and become endued with form only in respect
of embodied creatures.'

"Bharadwaja said, 'If in the physical frames of all living creatures
there are heat, wind, earth, space and water, what, then, are the
indications of living agent? Tell me these, O sinless one! I desire to
know the nature of the life that is in the bodies of living
beings,--bodies made up of the five primal elements, engaged in the five
acts, endued with the five senses and possessed of animation. Upon the
dissolution of the body which is a union of flesh and blood, and a mass
of fat, sinews and bones, that which is the living agent cannot be seen.
If this body, composed of the five elements, be destitute of what is
called life, who or what then is that which feels misery upon the
appearance of either bodily or mental pain? The living agent hears what
is said, with the aid of the ears. It, however, happens again, O great
Rishi, that the same agent hears not when the Mind is otherwise engaged.
It seems, therefore, that that which is called the living agent serves no
purpose. The whole scene that the living agent sees with eyes acting in
concert with the mind, the eye beholds not, even when lying before it, if
the mind be otherwise engaged. Then again, when it is under the influence
of sleep, that agent neither sees nor smells, nor hears, nor speaks, nor
experiences the perceptions of touch and taste. Who or what then is that
which feels joy, becomes angry, gives way to sorrow, and experiences
tribulation? What is that which wishes, thinks, feels aversion, and
utters words?'

"Bhrigu said, 'The mind also is made of the five elements in common with
the body. For this reason it is of no consequence with respect to the
acts mentioned by thee. Only the one internal Soul sustaineth the body.
It is he that perceives smell, taste, sound, touch and form and other
properties (that exist in external nature). That Soul, pervading all the
limbs, is the witness (of the acts) of the mind endued with five
attributes and residing within the body composed of the five elements. It
is he who feels pleasure and pain, and when separated from him the body
no longer experiences them. When there is no longer any perception of
form or of touch, when there is no heat in the fire that resides within
the body,--indeed, when that animal heat becomes extinguished,--the body,
in consequence of its abandonment by the Soul, meets with destruction.
The whole universe is composed of water. Water is the form of all
embodied creatures. In that water is the Soul which is displayed in the
mind. That Soul is the Creator Brahman who exists in all things. When the
Soul becomes endued with vulgar attributes, it comes to be called
Kshetrajna. When freed from those attributes, it comes to be called
Paramatman or Supreme Soul. Know that Soul. He is inspired with universal
benevolence. He resides in the body like a drop of water in a lotus. Know
well that which is called Kshetrajna and which has universal benevolence.
Darkness, Passion, and Goodness are the attributes of the living agent.
The learned say that the Soul has Consciousness and exists with the
attributes of life. The soul exerts and causes everything to exert.
Persons that have a knowledge of the Soul say that the Soul is different
from life. It is the Supreme Soul that has created the seven worlds and
sets them agoing. There is no destruction of the living agent when the
dissolution of the body takes place. Men destitute of intelligence say
that it dies. That is certainly untrue. All that the living agent does is
to go from one unto another body. That which is called death is only the
dissolution of the body. It is thus that the Soul, wrapped in diverse
forms, migrates from form to form, unseen and unnoticed by others.
Persons possessed of true Knowledge behold the Soul by their keen and
subtile intelligence. The man of wisdom, living on frugal fare, and with
heart cleansed of all sins, devoting himself to yoga meditation, succeeds
every night, before sleep and after sleep, in beholding his Soul by the
aid of his Soul. [561] In consequence of a contented heart, and by
abandoning all acts good and bad, one can obtain infinite happiness by
depending upon one's own Soul. The king, of fiery effulgence, residing
within the mind is called the living agent. It is from that Lord of
everything that this creation has sprung. Even this is the conclusion to
be arrived at in the enquiry into the origin of creatures and the soul.'



SECTION CLXXXVIII

"Bhrigu said, 'Brahman first created a few Brahmanas who came to be
called Prajapatis (lords of creation). Possessed of splendour equal to
that of the fire or the Sun, they were created out of the energy of that
First-born Being. The puissant Lord then created Truth, Duty, Penance,
the eternal Vedas, all kinds of pious acts, and Purity, for enabling
creatures to attain to heaven (by practising them). After this, the
Deities and the Danavas, the Gandharvas, the Daityas, the Asuras, the
great snakes, the Yakshas, the Rakshasas, the Serpents, the Pisachas, and
human beings with their four divisions, viz., Brahmanas, Kshatriyas,
Vaisyas, and Sudras, O best of regenerate ones, and all the other orders
of creatures that exist, were created. The complexion the Brahmanas
obtained was white; that which the Kshatriyas obtained was red; that
which the Vaisyas got was yellow; and that which was given to the Sudras
was black.'

"Bharadwaja said, 'If the distinction between the four orders (of human
beings) be made by means only of colour (attribute), then it seems that
all the four orders have been mingled together. [562] Lust, wrath, fear,
cupidity, grief, anxiety, hunger, toil, possess and prevail over all men.
How can men be distinguished by the possession of attributes? The bodies
of all men emit sweat, urine, faeces, phlegm, bile, and blood. How then
can men be distributed into classes? Of mobile objects the number is
infinite; the species also of immobile objects are innumerable. How,
then, can objects of such very great diversity be distributed into
classes?'

"Bhrigu said, 'There is really no distinction between the different
orders. The whole world at first consisted of Brahmanas. Created (equal)
by Brahman, men have, in consequence of their acts, become distributed
into different orders. They that became fond of indulging in desire and
enjoying pleasures, possessed of the attributes of severity and wrath,
endued with courage, and unmindful of the duties of piety and
worship,--these Brahmanas possessing the attribute of Passion,--became
Kshatriyas. Those Brahmanas again who, without attending to the duties
laid down for them, became possessed of both the attributes of Goodness
and Passion, and took to the professions of cattle-rearing and
agriculture, became Vaisyas. Those Brahmanas again that became fond of
untruth and injuring other creatures, possessed of cupidity,--engaged in
all kinds of acts for a living, and fallen away from purity of behaviour,
and thus wedded to the attribute of Darkness, became Sudras. Separated by
these occupations, Brahmanas, falling away from their own order, became
members of the other three orders. All the four orders, therefore, have
always the right to the performance of all pious duties and of
sacrifices. Even thus were the four orders at first created equal by
Brahman who ordained for all of them (the observances disclosed in) the
words of Brahma (in the Vedas). Through cupidity alone, many fell away,
and became possessed by ignorance. The Brahmanas are always devoted to
the scriptures on Brahma; and mindful of vows and restraints, are capable
of grasping the conception of Brahma. Their penances therefore, never go
for nothing. They amongst them are not Brahmanas that are incapable of
understanding that every created thing is Supreme Brahma. These, falling
away, became members of diverse (inferior) orders. Losing the light of
knowledge, and betaking themselves to an unrestrained course of conduct,
they take birth as Pisachas and Rakshasas and Pretas and as individuals
of diverse Mleccha species. The great Rishis who at the beginning sprang
into life (through Brahman's Will) subsequently created, by means of
their penances, men devoted to the duties ordained for them and attached
to the rites laid down in the Eternal Vedas. That other Creation,
however, which is eternal and undecaying, which is based upon Brahma and
has sprung from the Primeval God, and which has its refuge upon yoga, is
a mental one.'" [563]



 SECTION CLXXXIX

"Bharadwaja said, 'By what acts does one become a Brahmana? By what, a
Kshatriya? O best of regenerate ones, by what acts again does one become
a Vaisya or a Sudra? Tell me this, O foremost of speakers.'

"Bhrigu said, 'That person is called a Brahmana who has been sanctified
by such rites as those called jata and others; who is pure in behaviour;
who is engaged in studying the Vedas; who is devoted to the six
well-known acts (of ablutions every morning and evening, silent
recitation of mantras, pouring libations on the sacrificial fire,
worshipping the deities, doing the duties of hospitality to guests, and
offering food to the Viswedevas); who is properly observant of all pious
acts; who never takes food without having offered it duly to gods and
guests; who is filled with reverence for his preceptor; and who is always
devoted to vows and truth. He is called a Brahmana in whom are truth,
gifts, abstention from injury to others, compassion, shame,
benevolence, [564] and penance. He who is engaged in the profession of
battle, who studies the Vedas, who makes gifts (to Brahmanas) and takes
wealth (from those he protects) is called a Kshatriya. He who earns fame
from keep of cattle, who is employed in agriculture and the means of
acquiring wealth, who is pure in behaviour and attends to the study of
the Vedas, is called a Vaisya. [565] He who takes pleasure in eating every
kind of food, who is engaged in doing every kind of work, who is impure
in behaviour, who does not study the Vedas, and whose conduct is unclean,
is said to be a Sudra. If these characteristics be observable in a Sudra,
and if they be not found in a Brahmana, then such a Sudra is no Sudra,
and, such a Brahmana is no Brahmana. By every means should cupidity and
wrath be restrained. This as also self-restraint, are the highest results
of Knowledge. Those two passions (viz., cupidity and wrath), should, with
one's whole heart, be resisted. They make their appearance for destroying
one's highest good. One should always protect one's prosperity from one's
wrath, one's penances from pride; one's knowledge from honour and
disgrace; and one's soul from error. That intelligent person, O
regenerate one, who does all acts without desire of fruit, whose whole
wealth exists for charity, and who performs the daily Homa, is a real
Renouncer. [566] One should conduct oneself as a friend to all creatures,
abstaining from all acts of injury. Rejecting the acceptance of all
gifts, one should, by the aid of one's own intelligence, be a complete
master of one's passions. One should live in one's soul where there can
be no grief. One would then have no fear here and attain to a fearless
region hereafter. One should live always devoted to penances, and with
all passions completely restrained; observing the vow of taciturnity, and
with soul concentrated on itself; desirous of conquering the unconquered
senses, and unattached in the midst of attachments. All things that can
be perceived by the senses are called Manifest. All, however, that is
Unmanifest, that is beyond the ken of the senses, that can be ascertained
only by the subtile senses, should be sought to be known. [567] If there
be no faith, one will never succeed in attaining to that subtile sense.
Therefore, one should hold oneself in faith. The mind should be united
with Prana, and Prana should then be held within Brahma. By dissociating
oneself from all attachments, one may obtain absorption into Brahma.
There is no need of attending to any other thing. A Brahmana can easily
attain to Brahma by the path of Renunciation. The indications of a
Brahmana are purity, good behaviour and compassion unto all creatures.'"



SECTION CXC

"Bhrigu said, 'Truth is Brahma; Truth is Penance; it is Truth that
creates all creatures. It is by Truth that the whole universe is upheld;
and it is with the aid of Truth that one goes to heaven. Untruth is only
another form of Darkness. It is Darkness that leads downwards. Those who
are afflicted by Darkness and covered by it fail to behold the lighted
regions of heaven. It has been said that Heaven is Light and that Hell is
Darkness. The creatures that dwell in the universe may obtain both heaven
and hell. In this world also, truth and untruth lead to opposite courses
of conduct and opposite indications, such as Righteousness and
Unrighteousness, light and darkness, pleasure and pain. Amongst these,
that which is Truth is Righteousness; that which is Righteousness is
Light; and that which is Light is Happiness. Similarly, that which is
Untruth is Unrighteousness; that which is Unrighteousness is Darkness;
and that which is Darkness is Sorrow or Misery. In this respect it is
said that they that are possessed of wisdom, beholding that the world of
lire is overwhelmed with sorrow, both bodily and mental, and with
happiness that is sure to end in misery, never suffer themselves to be
stupefied. He that is Wise will strive to rescue himself from sorrow. The
happiness of living creatures is unstable both here and hereafter. [568]
The happiness of creatures that are overwhelmed by Darkness disappears
like the splendour of the Moon when afflicted by Rahu. [569] Happiness is
said to be of two kinds, viz., bodily and mental. Both in this and the
other world, the visible and the invisible fruits (of action) are
specified (in the Vedas) for the sake of happiness. [570] There is nothing
more important than happiness and among the fruits or consequences of the
triple aggregate. Happiness is desirable. It is an attribute of the Soul.
Both Virtue and Profit are sought for its sake. Virtue is its root. This,
indeed, is its origin. All acts have for their end the attainment of
happiness.'

"Bharadwaja said, 'You have said that happiness is the highest object, I
do not comprehend this. This attribute of the soul that (you say) is so
desirable is not sought by the Rishis who are regarded to be engaged in
something promising a higher reward. It is heard that the Creator of the
three worlds, viz., the puissant Brahman, lives alone, observant of the
vow of Brahmacharya. He never devotes himself to the happiness obtainable
from the gratification of desire. Also, the divine Master of the
universe, the lord of Uma, reduced Kama (the deity of desire) to
extinction. For this reason, we say that happiness is not acceptable to
high-souled people. Nor does it appear to be a high attribute of the
Soul. I cannot put faith in what thy divine self has said, viz., that
there is nothing higher than happiness. That there are two kinds of
consequences in respect of our acts, viz., the springing of happiness
from good acts and of sorrow from sinful, acts, is only a saying that is
current in the world.'

"Bhrigu said, 'On this it is said as follows: from Untruth springs
Darkness. They that are overwhelmed by Darkness pursue only
Unrighteousness and not Righteousness, being overmastered by wrath,
covetousness, malice, falsehood, and similar evils. They never obtain
happiness either here or hereafter, On the other hand, they are afflicted
by various kinds of disease and pain and trouble. They are also tortured
by Death, imprisonment, and diverse other griefs of that kind, and by the
sorrows, attending on hunger and thirst and toil. They are also pained by
the numerous bodily griefs that arise from rain and wind and burning heat
and exceeding cold. They are also overwhelmed by numerous mental griefs
caused by loss of wealth and separation from friends, as also by griefs
caused by decrepitude and death. They that are not touched by these
diverse kinds of physical and mental afflictions, know what happiness is.
These evils are never found in heaven. There delicious breezes blow. In
heaven there is also perpetual fragrance. In heaven there is no hunger,
no thirst, no decrepitude, no sin. In this world there is both happiness
and misery. In hell there is only misery. Therefore, happiness is the
highest object of acquisition. The Earth is the progenitrix of all
creatures. Females partake of her nature. The male animal is like
Prajapati himself. The vital seed, it should be known, is the creative
energy. In this way did Brahman ordain in days of old that the creation
should go on. Each, affected by his own acts, obtains happiness or
misery.'" [571]



SECTION CXCI

"Bharadwaja said, 'What has been said to be the consequence of gift? What
of Righteousness? What of conduct? What of Penances well-performed? What
of the study and recitation of the Vedas? And what of pouring libations
upon the fire?'

'Bhrigu said, 'By pouring libations on the sacred fire, sin is burnt. By
study of the Vedas one obtains blessed tranquillity. By gift, one obtains
pleasure and articles of enjoyment. By Penances, one acquires blessed
heaven. Gift is said to be of two kinds: gifts for the other world, and
those for this. Whatever is given to the good attends the giver in the
other world. Whatever is given to those that are not good produces
consequences enjoyable here. The consequences of gifts are commensurate
with the gifts themselves.'

"Bharadwaja said, 'What course of duties should be performed by whom?
What also are the characteristics of duty? How many kinds of duty are
there? It behoveth thee to tell me these.' [572]

"Bhrigu said, 'Those wise men who are engaged in practising the duties
laid down for them succeed in obtaining heaven as their reward. By doing
otherwise people become guilty of folly.'

"Bharadwaja said, 'It behoveth thee to tell me about the four modes of
life that were formerly laid down by Brahman, and the practices ordained
for each of them.'

"Bhrigu said, 'In days of yore, the divine Brahman, for benefiting the
world, and for the protection of righteousness, indicated four modes of
life. [573] Amongst them, residence in the abode of the preceptor is
mentioned as the first (in order of time). He who is in this mode of life
should have his soul cleansed by purity of conduct, by Vedic rites, and
by restraints and vows and humility. He should worship the morning and
evening twilights, the Sun, his own sacred fire, and the deities. He
should cast off procrastination and idleness. He should cleanse his soul
by saluting his preceptor, by studying the Vedas, and by listening to his
preceptor's instructions. He should perform his ablutions thrice (viz.,
in the morning, noon, and evening). He should lead a life of celibacy;
attend to his sacred fire; dutifully serve his preceptor; daily go out on
a round of mendicancy (for supporting himself); and give ungrudgingly
unto his preceptor the whole of what is obtained in alms. Willingly
accomplishing everything that the commands of his preceptor may indicate,
he should be ready to receive such Vedic instruction as his preceptor may
give him as a favour. [574] On this subject there is a verse: That
Brahmana who obtains his Veda by attending with reverence upon his
preceptor, succeeds in attaining to heaven and obtains the fruition of
all his desires. The domestic mode of life is called the second (in point
of time). We shall explain to you all the pious acts and indications of
that mode. Those who having completed their residence in the preceptor's
abode return home, who are of pious conduct, who desire the fruits of a
virtuous course of behaviour with spouses in their company, have this
mode of life ordained for them. In it Virtue, Wealth, and Pleasure, may
all be obtained. It is (thus) suited to the cultivation of the triple
aggregate. Acquiring wealth by irreproachable acts, or with wealth of
high efficacy which is obtained from recitation of the Vedas, or living
upon such means as are utilised by the regenerate Rishis, [575] or with
the produce of mountains and mines, or with the wealth represented by the
offerings made in sacrifices and on the termination of vows and other
observances, and those made unto deities, the householder should lead
this mode of life. That mode of life is regarded as the root of all the
others. They who are residents in the abodes of preceptors, they who lead
lives of mendicancy, and others who live in the observance of vows and
restraints to which they are pledged, derive from this mode the means
they live upon, the offerings they make unto the Pitris and the deities,
and, in short, their entire support. The third mode of life is called the
Forest-life. For those that lead it, there is no storing of wealth and
articles. [576] Generally, these pious and good men, subsisting upon good
food, and engaged in studying the Vedas, roam ever the earth for
journeying to tirthas and visiting diverse realms. Standing up, advancing
forward, sweet speeches uttered in sincerity, gifts according to the
measure of the giver's competence, offer of seats and beds of the best
kind, and presents of excellent food, are some of the means for showing
them regard. On this subject there is a verse: If a guest turns away from
a house with expectations unfulfilled, he is supposed to take away the
merits of the householder and leave the latter all his misdeeds. Then
again in the domestic mode of life the deities are gratified by
sacrifices and other religious rites; the Pitris by the performance of
obsequial rites; the Rishis by cultivation of (Vedic) knowledge, by
listening to the instructions of preceptors, and by committing to memory
the scriptures; and lastly the Creator by begetting children. [577] On
this subject there are two verses: One in the observance of this mode of
life should speak upon all creatures words breathing affection and
agreeable to the ears. To give pain, to inflict mortifications, and harsh
words, are all censurable. Insult, arrogance, and deceit, also should be
avoided. Abstention from injury, truth, and absence of wrath, produce the
merit of penances in all the (four) modes of life. In the domestic mode
of life these are allowed, viz., the use and enjoyment of floral
garlands, ornaments, robes, perfumed oils and unguents; enjoyment of
pleasures derived from dancing and music, both vocal and instrumental,
and all sights and scenes that are agreeable to the sight; the enjoyment
of various kinds of viands and drinks belonging to the principal orders
of edibles, viz., those that are swallowed, those that are lapped, those
that are quaffed, and those that are sucked; and the enjoyment of
pleasures derivable from sports and every kind of amusement and the
gratification of desires. That man who in the observance of this mode of
life seeks the acquisition of the triple aggregate (viz., Religion,
Wealth, and Pleasure), with that of the great end of the three attributes
of Goodness and Passion and Darkness, [578] enjoys great happiness here
and at last attains to the end that is reserved for persons that are
virtuous and good. [579] Even that householder who observes the duties of
his mode of life by following the practice of picking up fallen grains of
corn from the cracks of fields and who abandons sensual pleasure and
attachment to action, does not find it difficult to obtain heaven.'"



SECTION CXCII

"Bhrigu said, 'Forest recluses seeking the acquisition of virtue go to
sacred waters and rivers and springs, and undergo penances in lone and
secluded woods abounding with deer and buffaloes and boars and tigers and
wild elephants. They forsake all kinds of robes and food and enjoyments
for which people living in society have a taste. They subsist
abstemiously upon wild herbs and fruits and roots and leaves of diverse
kinds. The bare ground is their seat. They lie down on the bare earth or
rocks or pebbles or gravel or sand or ashes. They cover their limbs with
grass and animal skins and barks of trees. They never shave their heads
and beards or pare their nails. They perform their ablutions at regular
intervals. They pour libations on the ground, as also on the sacred fire
at the proper time without fail. They never enjoy any rest till
completion of their daily gathering of the sacred fuel (for their homa
fires) and sacred grass and flowers (for sacrifice and worship) and till
they have swept and rubbed clean (their sacrificial altars). They bear
without the least regard cold and heat, and rain and wind, and,
therefore, the skin of their bodies is cracked all over; and in
consequence of observing and laying down for themselves various kinds of
rites and vows and acts, their flesh and blood and skin and bones become
emaciated. [580] Endued with great patience and fortitude, they live,
always practising the quality of goodness. That person who, with
restrained soul, observes such a course of duties originally ordained by
regenerate Rishis, burns all his sins like fire and obtains regions of
felicity difficult of attainment.'

"I shall now describe the conduct of those called Parivrajakas. That is
as follows: freeing themselves from attachment to the sacred fire,
wealth, spouse and children, and robes, seats, beds, and such other
objects of enjoyment, and breaking the bonds of affection, they roam
about, regarding with an equal eye a clump of earth or rock and gold.
They never set their hearts on the acquisition or enjoyment of the triple
aggregate. They cast an equal eye on foes and friends and neutrals or
strangers. They never injure, in thought, word, or deed, immobile things
or creatures that are viviparous, or oviparous or born of filth, or
called vegetables. They have no homes. They roam over hills and
mountains, upon shores of rivers or seas, under shades of trees, and
among temples of deities. They may go to towns or villages for residence.
In a town, however, they should not live for more than five nights, while
in a village their residence should never exceed one night. Entering a
town or a village, they should, for the support of life, repair to the
abodes of only Brahmanas of liberal deeds. [581] They should never ask for
any alms except what is thrown into the (wooden) bowls they carry. They
should free themselves from lust, wrath, pride, cupidity, delusion,
miserliness, deceit, slander, vanity, and injury to living creatures. On
this subject there are some verses: that person, who, observing the vow
of taciturnity, roveth without giving any creature cause of fear, is
never inspired with any fear himself by any creature. That learned person
who performs the Agnihotra (not by kindling of, external fire but) with
the aid of the fire that is his own body, indeed, who poureth libations
into his own mouth and upon the fire that exists in his own body,
succeeds in attaining to numerous regions of felicity in consequence of
that fire being fed with such libations obtained by a life of
eleemosynation. That person of regenerate birth who observes in the
aforesaid way this mode of life having Emancipation for its end, with a
pure heart and with an understanding freed from resolution, attains to
Brahma after the manner of a tranquil ray of light that is not fed by any
blazing fuel.'

"Bharadwaja said, 'Beyond this region (that we inhabit) there is a region
that we have heard of but never seen. I desire to know all about it. It
behoveth thee to describe it to me.'

"Bhrigu said, 'Towards the north, on the other side of Himavat, which is
sacred and possessed of every merit, there is a region that is sacred,
blessed, and highly desirable. That is called the other world. [582] The
men that inhabit that region are righteous in act, pious, of pure hearts,
freed from cupidity and errors of judgment, and not subject to
afflictions of any kind. That region is, indeed, equal to heaven,
possessed as it is of such excellent attributes. Death comes there at the
proper season. Diseases never touch the inhabitants. [583] Nobody
cherishes any desire for the wives of other people. Every one is devoted
to his own wife. These people do not afflict or kill one another, or
covet one another's things. There no sin occurs, no doubt arises. [584]
There the fruits of all (religious) acts are visible. There some enjoy
seats and drinks and viands of the best kind, and live within palaces and
mansions. There some, adorned with ornaments of gold, surround themselves
with every article of enjoyment. There are, again, some that eat very
abstemiously, for only keeping body and soul together. There some, with
great toil, seek to hold the life-breaths. [585] Here (in this region that
is inhabited by us), some men are devoted to righteousness and some to
deceit. Some are happy and some miserable; some are poor and some rich.
Here toil, and fear and delusion, and painful hunger make their
appearance. Here cupidity for wealth is also seen, a passion that
stupefies even those that are learned amongst men. Here diverse opinions
prevail, broached by those that do deeds which are righteous or sinful.
That man possessed of wisdom who knows all those opinions which may be
divided into two kinds, is never stained by sin. Deceit With fraud,
theft, slander, malice, oppression, injury, treachery, and untruth, and
vices that detract from the merit of his penances who practises them. He,
on the other hand, possessed of learning, who avoids them, finds the
merit of his penances increased. Here there is much reflection about acts
that are righteous and those that are unrighteous. This region that we
inhabit is the field of action. Having done good and evil here, one
obtains good for his good acts and evil for acts that are evil. [586] Here
the very Creator in days of yore, and all the gods with the Rishis,
having performed proper penances, become cleansed and attain to
Brahma. [587] The northern portion of the earth is highly auspicious and
sacred. Those belonging to this region (that we inhabit) that are doers
of righteous deeds or that show regard for yoga, become born in that
region. Others (that are of a different disposition) take their births in
the intermediate species. Some again, when their allotted periods run
out, become lost on earth. [588] Employed in feeding upon one another and
stained by cupidity and delusion, these mea return to this very region
without being able to go (after death) to that northern region. Those men
of wisdom who with vows and observant of Brahmacharyya listen with
veneration to the instructions of preceptors, succeed in knowing the ends
reserved for all classes of men. I have now told thee in brief the course
of duties ordained by Brahman. He, indeed, is said to be possessed of
intelligence who knows what is righteousness and what its reverse in this
world.'

"Bhishma continued, 'Thus, O king, did Bhrigu speak unto Bharadwaja of
great energy. Of soul highly virtuous, the latter became filled with
wonder and worshipped the great sage with veneration. Thus, O monarch,
the origin of the universe has been narrated to thee in detail. What, O
thou of great wisdom, dost thou wish to hear after this?"'



SECTION CXCIII

"Yudhishthira said, 'I think, O grandsire, that thou art acquainted with
everything, O thou that art conversant with duties. I desire to hear thee
discourse to me, O sinless one, of the ordinances about conduct.'

"Bhishma said, 'They that are of bad conduct, of bad acts, of wicked
understanding, and excessive rashness, are called evil or wicked men.
They, however, that are called good are distinguished by purity of
conduct and practices. They are good men who never answer calls of nature
on the high roads, in cow-pens, or in fields overgrown with paddy. Having
finished the necessary acts one should perform his ablutions in
river-water and gratify the deities with oblations of water. This is said
to be the duty of all men. Surya should be always worshipped. One should
not sleep after sunrise. Morning and evening the prayers (ordained in the
scriptures) should be said, sitting with face turned towards the east and
towards the west respectively. Washing the five limbs, [589] one should
eat silently with face turned towards the east. One should never
disparage the food which one is to eat. One should eat food that is good
to the taste. After eating one should wash one's hands and rise. [590] One
should never go to sleep at night with wet feet. The celestial Rishi
Narada said that these are indications of good conduct. One should every
day circumambulate a sacred spot, a bull, a sacred image, a cow-pen, a
place where four roads meet, a pious Brahmana, and sacred tree. One
should not make distinctions between one's guests and attendants and
kinsmen in matters of food. Equality (in this respect) with servants is
applauded. Eating (twice a day) in the morning and evening is an
ordinance of the gods. It is not laid down that one should eat (once
more) at any intermediate period. He who eats according to this rule
acquires the merit of a fast. [591] At the hours ordained for Homa one
should pour libations on the sacred fire. Without seeking the
companionship of other people's wives, the man of wisdom who seeks his
own wife in her season acquires the merit of Brahmacharyya. The remnants
of a Brahmana's dish are like ambrosia. They are like the lacteal
sustenance that is yielded by the mother's breast. People highly prize
those remnants. The good, by eating them attain to Brahma. He who pounds
turf to clay (for making sacrificial altars), or he who cuts grass (for
making sacrificial fuel), or he who uses his nails only (and not weapons
of any kind) for eating (sanctified meat), or he who always subsists on
the remnants of Brahmana's dishes, or he who acts, induced by desire for
reward, has not to live long in the world. [592] One who has abstained
from meat (under any vow) should not take meat even if it be sanctified
with mantras from the Yajurveda. One should also avoid the flesh about
the vertebral column (of any animal) and the flesh of animals not slain
in sacrifices. [593] Whether at one's own place or in a strange land, one
should never cause one's guest to fast. Having obtained alms and other
fruits of optional acts, one should offer them to one's seniors. One
should offer seats to one's seniors and salute them with respect. By
worshipping one's seniors, one obtains long life, fame, and prosperity.
One should never behold the Sun at the moment of rising, nor should one
turn one's gaze towards a naked woman that is another man's spouse.
Congress with one's wife (in her season) is not sinful but it is an act
that should always be done in privacy. The heart of all sacred spots and
shrines is the Preceptor. The heart of all pure and cleansing things is
Fire. All acts done by a good and pious person are good and laudable,
including even the touching of the hair of a cow's tail. Every time one
meets with another, one should make polite enquiries. The saluting of
Brahmanas every morning and evening is ordained. In temples of gods, amid
cows, in performing the rites of religion laid down for Brahmanas, in
reading the Vedas, and in eating, the right hand should be raised. [594]
The worship of Brahmanas, morning and evening, according to due rites,
produces great merit. In consequence of such worship the stock-in-trade
of the merchant, become abundant and the produce of the agriculturist.
Great also becomes the yield of all kinds of corn and the supply of all
articles that the senses can enjoy becomes copious. When giving eatables
to another (seated at his dish), one should say, 'Is it sufficient?' When
presenting drink, one should ask, 'Will it gratify,' and when giving
sweetened milk and rice, or sugared gruel of barley, or milk with sesame
or pease, one should ask 'Has it fallen?' [595] After shaving, after
spitting, after bathing, and after eating, people should worship
Brahmanas with reverence, Such worship is sure to bestow longevity on
sickly men. One should not pass urine with face turned towards the sun,
nor should one see one's own excreta. One should not lie on the same bed
with a woman, nor eat with her. In addressing seniors one should never
apply the pronoun you to them or take their names. Thouing or the taking
of names is not censurable in addressing inferiors or equals in age. [596]
The hearts of sinful men betray the sins committed by them. Those sinful
men that conceal their conscious sins from good men meet with
destruction. Only ignorant fools seek to conceal the sins which they
commit consciously. It is true that human beings do not see those sins
but the gods see them. A sin concealed by another sin leads to fresh
sins. An act of merit, again, if concealed by an act of merit, increases
the merit. The acts of a virtuous man always follow in the wake of
virtue. A man destitute of understanding never thinks of the sins
committed by him. Those sins, however, overtake the doer that has fallen
away from the scriptures. As Rahu comes to Chandra (at his proper time),
those sinful acts come to the foolish man. [597] The objects that are
stored with expectation are scarcely enjoyed. Such storing is never
applauded by the wise, for death waits for no one (but snatches his prey
whether the latter be ready or unready). The wise have said that the
righteousness of all creatures is an attribute of the mind. For this
reason, one should, in one's mind, do good to all. [598] One should
practise virtue singly. In the practice of virtue one has no need for the
help of others. If one obtains only the ordinances of the scriptures,
what can an associate do? [599] Righteousness is the origin of mankind.
Righteousness is the ambrosia of the gods. After death, men enjoy,
through Righteousness, eternal happiness.'



SECTION CXCIV

"Yudhishthira said, 'Tell me, O grandsire, what and of what nature is
that which is called by the name of Adhyatma and which is laid down for
every person. [600] O thou that art acquainted with Brahma, whence has
this universe consisting of mobile and immobile things, been created?
When universal destruction sets in, to whom does it go? It behoveth thee
to discourse to me upon this topic.' [601]

"Bhishma said 'This, Adhyatma, O son of Pritha, that thou askest me
about, I will presently discourse upon. It is highly agreeable and
productive of great felicity. Great teachers have (before this) show the
truths about Creation and the Destruction (of the universe). Knowing
those truths, a person may obtain, even in this world, great satisfaction
and felicity. Such knowledge may lead also to the acquisition of great
fruits, and it is highly beneficial to all creatures. Earth, air, space,
water, and light numbered as the fifth, are regarded as Great Creatures.
These constitute both the origin and the destruction of all created
objects. Unto him from whom these great primal elements take their
origin, they return repeatedly, severing themselves from all creatures
(into whose compositions they enter), even like the waves of the ocean
(subsiding into that from which they seem to take their rise). As the
tortoise stretches its limbs and withdraws them again, even so the
Supreme Soul creates all objects and again withdraws into Himself. The
Creator places the five primal elements in all created objects in
different proportions. The living creature, however, does not see it
(through ignorance). Sound, the organs of hearing, and all holes,--these
three,--spring from Space as their progenitor. Touch, action, and skin
are the triple attributes of the Wind. Form, eye, and digestion are the
triple attributes of Fire or Energy. Taste, all liquid secretions, and
the tongue represent the three attributes of Water. Scents, the nose, and
the body are the triple properties of Earth. The great (primal) elements
are five. The mind is the sixth. The senses and the mind, O Bharata, are
(the sources of all) the perceptions of a living creature. [602] The
seventh is called the understanding; and the eighth is the soul. [603] The
senses are for perceiving; the mind (unable to deal with those
perceptions) produces uncertainty. The understanding reduces all
perceptions to certainty. The Soul exists as a witness (without acting).
All that is above the two feet, all that is behind, and all that is
above, are seen by the Soul. Know that the Soul pervades the entire being
without any space being left unoccupied. All men should know the senses,
the mind, and the understanding fully. The three states or qualities
called Darkness, Passion, and Goodness, exist, dependent on the senses,
the mind, and the understanding. [604] Man, by apprehending with the aid
of his intelligence, the manner in which creatures come and leave the
world, is sure to gradually attain to steadfast tranquillity. The three
qualities (already mentioned, viz., Darkness, Passion, and Goodness),
lead the understanding (to worldly attachments). In this respect, the
Understanding (or Intelligence) is identical with the Senses and the
Mind. The Understanding, therefore, is identical with the six (the five
senses and the mind), and also with the objects comprehended by it. When,
however, the Understanding is destroyed, the three qualities (of
Darkness, Passion, and Goodness) are incapable of leading to action. [605]
This universe of immobile and mobile things consists of that
intelligence. It is from that Intelligence that everything arises and it
is into it that everything subsides. For this reason, the scriptures
indicate that everything is a manifestation of Intelligence. That by
which one hears is the ear. That by which one smells is called the organ
of smell, and that by which one distinguishes the tastes is called the
tongue. By the coat that covers the body one acquires perception of
touch. That which is called the Intelligence undergoes
modifications. [606] When the Intelligence desires anything it comes to be
called Mind. The foundations upon which the Intelligence rests are five
in number, each serving a different purpose. They are called the senses.
The invisible principle, viz., Intelligence rests on them. The
Intelligence that exists in a living creature concerns itself with the
three states (called Passion, Darkness, and Goodness). Sometimes it
obtains joy and sometimes misery. Sometimes it becomes divested of both
joy and misery. Even thus the Intelligence exists in the minds of all
men. Sometimes the Intelligence which is made up of the triple states
(already mentioned), transcends those three states (by yoga), like the
lord of rivers, viz., the Ocean, with his surges, transgressing his high
continents. [607] That Intelligence which transcends the three qualities
exist in the mind in a pure state of (unmodified) existence: alone. The
quality of Darkness, however, that impels to action, soon pursues it. At
that time, the Intelligence sets all the senses to action. The properties
of the three are even thus: joy dwells in Goodness; sorrow in Passion;
delusion in Darkness. All the states that exist (of the mind) are
included in the three (that have been named). I have now, O Bharata, told
thee about the course of the Understanding. An intelligent man should
subdue all his senses.. The three qualities of Goodness, Passion, and
Darkness, are always attached to living creatures. Three kinds of
intelligence also are noticeable in every creature, viz., that which
depends upon Goodness, that upon Passion, and that upon Darkness, O
Bharata. The quality of Goodness brings happiness; the quality of Passion
produces sorrow; and if these two combine with the quality of Darkness,
then neither happiness nor sorrow is produced (but, instead, only
delusion or error). Every state of happiness that appears in the body or
the mind is said to be due to the quality of Goodness. A state of sorrow,
disagreeable to oneself', that comes, is due to nothing but the quality
of Passion. One should never think of it with fear. [608] That state,
again, which is allied with delusion and error, and in consequence of
which one knows not what to do, which is unascertainable and unknown,
should be regarded as belonging to the quality of Darkness. [609]
Gladness, satisfaction, delight, happiness, tranquillity of heart, these
are the properties of the state of Goodness. Man sometimes obtains a
measure of them. Discontent, heart-burning, grief, cupidity,
vindictiveness are all indications of the state of Passion. They are seen
with or without adequate causes for producing them. Disgrace, delusion,
error, sleep and stupefaction, that overtake one through excess of
ill-luck, are the various properties of the state of Darkness. [610] That
person whose mind is far-reaching, capable of extending in all
directions, mistrustful in respect of winning the objects it desires, and
well-restrained, is happy both here and hereafter. [611] Mark the
distinction between these two subtile things, viz., Intelligence and
Soul. One of these (viz., intelligence), puts forth the qualities. The
other (viz., the Soul), does nothing of the kind. A gnat and a fig may be
seen to be united with each other. Though united, each however is
distinct from the other. Similarly, Intelligence and Soul, though
distinguished from each other, by their respective natures, yet they may
always be seen to exist in a state of union. A fish and water exist in a
state of union, Each, however, is different from the other. The same is
the case with Intelligence and Soul. The qualities do not know the Soul,
but the Soul knows them all. The Soul is the spectator of the qualities
and regards them all as proceeding from itself. The soul, acting through
the senses, the mind, and the understanding numbering as the seventh, all
of which are inactive and have no self-consciousness, discovers the
objects (amid which it exists) like a (covered) lamp showing all objects
around it by shedding its rays through an aperture in the covering. The
understanding or Intelligence creates all the qualities. The Soul only
beholds them (as a witness). Even such is certainly the connection
between the intelligence and the Soul. [612] There is no refuge on which
either Intelligence or Soul depends. The Understanding creates the mind,
but never the qualities. When the soul, by means of the mind,
sufficiently restrains the rays that emanate from the senses, it is then
that it becomes manifest (to the Understanding) like a lamp burning
within a vessel that covers it. That person who renounces all ordinary
acts, practises penances, devotes himself to study the Soul, taking a
delight therein, and regards himself as the Soul of all creatures,
acquires a high end. As an aquatic fowl, while moving over the waters, is
never drenched in that element, even thus does a person of wisdom move
(in the world) among creatures. By the aid of one's intelligence one
should act in the world after this fashion, without grief, without joy,
with an equal eye for all, and destitute of malice and envy. One living
in this way succeeds in creating the qualities (instead of being oneself
affected by them), like a spider creating threads. [613] The qualities
should, indeed, be regarded as the threads of the spider. Some say that
the qualities in respect of such men are not lost. Some say that they are
all lost. Those who say that they are not lost rely upon the revealed
scriptures (viz., the Srutis), which do not contain any declaration to
the contrary. They, on the other hand, who say that the qualities are all
lost rely on the Smritis. Reflecting upon both these opinions, one should
judge oneself as to which of them is right. One should thus get over this
hard and knotty question which is capable c f disturbing the
understanding by doubt, and thereby win happiness. When that doubt will
be removed, one will no longer have to indulge in sorrow of any kind. Men
of filthy hearts may by knowledge obtain success like persons plunging in
a well-filled stream purifying themselves of all filth. One who has to
cross a broad river does not feel happy at only seeing the other shore.
If the case were otherwise (i.e., if by only beholding the other shore
one could reach it by a boat), then might one become happy. The matter is
otherwise with one acquainted with the Truth. The mere knowledge of Truth
will bring him happiness. As soon as such knowledge begins to bear
fruits, the person may be regarded to have reached the other shore. They
who thus know the Soul as freed from all worldly objects and is but the
One, are said to obtain high and excellent knowledge. [614] A person by
knowing the origin and the end of all creatures, which is even such, and
by reflecting upon the matter, gradually obtains infinite happiness. He
that has understood the triple aggregate (viz., that it is liable to
destruction instead of being eternal), and reflecting upon it, casts it
away, succeeds by yoga to behold the Truth and obtain perfect felicity.
The Soul is incapable of being seen unless the senses, which are employed
on diverse objects and are difficult of being controlled, be all duly
restrained. He that knows this is really wise. What other indication is
there of a wise man? Acquiring this knowledge, men possessed of
intelligence regard themselves to be crowned with success. That which
inspires the ignorant with fear can never inspire fear in persons of
Knowledge. There is no higher end for anybody (than Emancipation). In
consequence, however, of the excess or otherwise of good qualities, the
sages say that differences are observable in respect of the degree of
Emancipation. A person by acting without expectation of fruits succeeds
(by those acts) in annihilating his sinful acts of a former period. To
one possessed of wisdom, the acts of a former period (thus washed off)
and those of this life also (which are accomplished without expectation
of fruit), do not become productive of any disagreeable consequence (such
as immurement in hell). But how can acts, if he continues to be engaged
in accomplishing acts, bring about what is agreeable (viz.,
Emancipation)? [615] People censure a person that is afflicted (with lust,
envy, and other evil passions). Those vices hurl the person in his next
life into diverse kinds of inferior orders. [616] Mark with close
attention the vicious in this world who grieve exceedingly for the loss
of their possessions (such as sons and wives, etc.). Behold also those
that are gifted with judgment and who never grieve when thrown into
similar circumstances. Those that are conversant with both (i.e., with
gradual Emancipation and immediate Emancipation), deserve to be called
truly wise.'" [617]



SECTION CXCV

"Bhishma said, 'I shall now, O son of Pritha, discourse to thee upon the
four kinds of yoga meditation. The great Rishis, obtaining a knowledge of
the same, attain to eternal success even here. Great Rishis gratified
with knowledge, with hearts set upon Emancipation, and conversant with
yoga, act in such a way that their yoga meditation may get on properly.
These, O son of Pritha, being freed from the faults of the world, never
come back (for rebirth). Liberated from liability to rebirth, they live
in their original Soul-state. [618] Freed from the influence of all pairs
of opposites (such as heat and cold, joy and sorrow, etc.), ever existing
in their own (original) state, liberated (from attachments), never
accepting anything (in gift), they live in places free from the
companionship of wives and children, without others with whom disputes
may arise, and favourable to perfect tranquillity of heart. There such a
person, restraining speech, sits like a piece of wood, crushing all the
senses, and with mind undividedly united by the aid of meditation (with
the Supreme Soul). He has no perception of sound through the ear; no
perception of touch through the skin; no perception of form through the
eye; no perception of taste through the tongue. He has no perception also
of scents through the organ of smell. Immersed in yoga, he would abandon
all things, rapt in meditation. Possessed of great energy of mind, he has
no desire for anything that excites the five senses. The wise man,
withdrawing his five senses into the mind, should then fix the unstable
mind with the five senses (into the Intellect). Possessed of patience,
the yogin should fix his mind which always wanders (among worldly
objects), so that his five gates (under the influence of training) may be
made stable in respect of things that are themselves unstable. He should,
in the firmament of the heart, fix his mind into the path of meditation,
making it independent of the body or any other refuge. I have spoken of
the path of meditation as the first, since the yogin has first to crush
his senses and the mind (and direct them to that path). The mind, which
constitutes the sixth, when thus restrained, seeks to flash out like the
capricious and flighty lightning moving in frolic among the clouds. As a
drop of water on a (lotus) leaf is unstable and moves about in all
directions, even so becomes the yogin's mind when first fixed on the path
of meditation. When fixed, for a while the mind stays in that path. When,
however, it strays again into the path of the wind, it becomes as flighty
as the wind. The person conversant with the ways of yoga-meditation,
undiscouraged by this, never regarding the loss of the toil undergone,
casting aside idleness and malice, should again direct his mind to
meditation. Observing the vow of silence, when one begins to set his mind
on yoga, then discrimination, knowledge, and power to avoid evil, are
gained by him. [619] Though feeling annoyed in consequence of the
flightiness of his mind, he should fix it (in meditation). The yogin
should never despair, but seek his own good. As a heap of dust or ashes;
or of burnt cow-dung, when drenched with water, does not seem to be
soaked, indeed, as it continues dry if drenched partially, and requires
incessant drenching before it becomes thoroughly soaked, even thus should
the yogin gradually control all his senses. He should gradually withdraw
them (from all objects). The man that acts in this way succeeds in
controlling them. One, O Bharata, by oneself directing one's mind and
senses to the path of meditation, succeeds in bringing them under perfect
control by steadfast yoga. The felicity that he feels who has succeeded
in controlling his mind and senses is such that its like can never be
obtained through Exertion or Destiny. [620] United with such felicity, he
continues to take a pleasure in the act of meditation. Even in this way
yogins attain to Nirvana which is highly blessed.'"



SECTION CXCVI

"Yudhishthira said, 'Thou hast discoursed on the four modes of life and
their duties. Thou hast also spoken of the duties of kings. Thou hast
recited many histories of diverse kinds and connected with diverse
topics. I have also heard from thee, O thou of great intelligence, many
discourses connected with morality. I have, however, one doubt. It
behoveth thee to resolve it. I wish, O Bharata, to hear of the fruits
that silent Reciters of sacred mantras acquire (by their practice). What
are the fruits that have been indicated for such men? What is that region
to which they go after death? It behoveth thee also, O sinless one, to
tell me all the rules that have been laid down in respect of such silent
recitation? When the word Reciter is uttered, what shall I understand by
it? Is such a man to be regarded as following the ordinances of Sankhya
or yoga or work? [621] Or, is such a man to be regarded as observing the
ordinances about (mental) sacrifices? How is the path of the Reciters to
be called? Thou art, as I think, of universal knowledge. Tell me all
this.'

"Bhishma said, 'In this connection is cited the old history of what
transpired between Yama, Time, and a certain Brahmana. Sages conversant
with the means of attaining to Emancipation have spoken of two methods,
viz., the Sankhya and the yoga. Amongst these, in the former, which is
otherwise called the Vedanta, Renunciation has been preached with respect
to silent recitation. The declarations of the Vedas preach Abstention
(from rites), are fraught with tranquillity, and are concerned with
Brahma. [622] Indeed, the two paths spoken of by sages bent on achieving
what is for their good, viz., Sankhya and yoga, are such that they are
both concerned and again unconcerned (with silent recitations). [623] The
manner in which silent recitation is connected (with each of the two
paths) and the cause I shall now explain. In both as in the case of
silent recitation, are needed the subduing of the senses and the fixing
of the mind (after withdrawal from external objects); as also truth
keeping up of the (sacred) fire, residence in solitude, meditation,
penance, self-restraint, forgiveness, benevolence, abstemiousness in
respect of food, withdrawal from worldly attachments, the absence of
talkativeness, and tranquillity. These constitute a sacrifice in acts
(leading to the fruition of desire about heaven or felicity in next
life). [624] Listen now to the course that consists of abstention (from
acts). The manner in which the acts of the Reciter observing the vow of
Brahmacharya may cease, I will presently declare. Such a person should
conduct himself in every way according to what has been (already) said by
me. [625] Betaking himself to the path of abstention, he should seek to
extinguish his dependence on both the External and the Internal. Sitting
on kusa grass, with kusa in hand, and binding his coronal locks with
kusa, he should surround himself with kusa and have kusa for robes.
Bowing unto all earthly concerns, he should take leave of them and never
think of them. Assuming equability by the aid of his mind, he should fix
his mind on the mind itself. Reciting the highly beneficial composition
(viz., the Gayatri), he meditates with the aid of his intellect on Brahma
alone. Afterwards he leaves off even that, being then absorbed in
concentrated contemplation. [626] In consequence of his dependence on the
strength of the Gayatri which he recites, this concentrated contemplation
will come of itself. By penances he attains to purity of soul, and
self-restraint, and cessation of aversion and desire. Freed from
attachment and delusion, above the influence of all pairs of opposites
(such as heat and cold, joy and sorrow, etc.), he never grieves and never
suffers himself to be drawn towards worldly objects. He does not regard
himself as the actor nor as the enjoyer or sufferer of the consequences
of his acts. He never, through selfishness, fixes his mind on anything.
Without being employed in the acquisition of wealth, he abstains also
from disregarding or insulting others, but not from work. The work in
which he is employed is that of meditation; he is devoted to meditation,
and seeks meditation unalterably. By meditation he succeeds in bringing
about concentrated contemplation, and then gradually leaves off
meditation itself. In that state he enjoys the felicity which attaches to
the abandonment of all things. Having thoroughly mastered the principle
of desire he casts off his life-breaths and then enters into the Brahmic
body. Or, if he does not desire to enter into the Brahmic body, he at
once goes upwards into the region of Brahma and has never to undergo
rebirth. Having become tranquillity's self, and being freed from all
kinds of calamity, such a person, by depending upon his own intelligence,
succeeds in attaining to that Soul which is pure and immortal and which
is without a stain.'"



SECTION CXCVII

"Yudhishthira said, 'Thou hast said that as regards Reciters, they obtain
this very high end. [627] I beg to enquire whether this is their only end
or there is any other to which they attain.'

"Bhishma said, 'Listen with concentrated attention, O puissant monarch,
to the end that silent Reciters attain, and to the diverse kinds of hell
into which they sink, O bull among men! That Reciter who does not at
first conduct himself according to the method that has been laid down,
and who cannot complete the ritual or course of discipline laid down, has
to go to hell. [628] That Reciter who goes on without faith, who is not
contented with his work, and who takes no pleasure in it, goes to hell,
without doubt. They who follow the ritual with pride in their hearts, all
go to hell. That Reciter who insults and disregards others has to go to
hell. That man who betakes himself to silent recitation under the
influence of stupefaction and from desire of fruit, obtains all those
things upon which his heart becomes set. [629] That Reciter whose heart
becomes set upon the attributes that go by the name of divinity, has to
incur hell and never becomes freed from it. [630] That Reciter who betakes
himself to recitation under the influence of attachments (to earthly
objects such as wealth, wives etc.) obtain those objects upon which their
hearts are set. That Reciter of wicked understanding and uncleansed soul
who sets himself to his work with an unstable mind, obtains an unstable
end or goes into hell. That Reciter who is not endued with wisdom and who
is foolish, becomes stupefied or deluded; and in consequence of such
delusion has to go to hell where he is obliged to indulge in
regrets. [631] If a person of even firm heart, resolving to complete the
discipline, betakes himself to recitation, but fails to attain to
completion in consequence of his having freed himself from attachments by
a violent stretch without genuine conviction of their inutility or
harmful character, he also has to go to hell [632].

"Yudhishthira said, 'When the Reciter attains to the essence of that
which exists in its own nature (without being anything like created or
born objects), which is Supreme, which is indescribable and
inconceivable, and which dwells in the syllable om forming the subject of
both recitation and meditation (indeed, when Reciters to a state of
Brahma), why is it that they have again to take birth in embodied forms?'

"Bhishma, said, 'In consequence of the absence of true knowledge and
wisdom, Reciters obtain diverse descriptions of hell. The discipline
followed by Reciters is certainly very superior. These, however, that I
have spoken of, are the faults that appertain to it.'"



SECTION CXCVIII

"Yudhishthira said, 'Tell me what description of hell is obtained by a
Reciter? I feel, O king, a curiosity to know this. It behoveth thee to
discourse on the subject.'

"Bhishma said, 'Thou hast sprung from a portion of the god of
righteousness. Thou art by nature observant of righteousness. Listen, O
sinless one, with undivided attention, to these words resting on
righteousness as their basis. Those regions that are owned by the
high-souled gods, that are of diverse aspects and colours, of diverse
descriptions and productive of diverse fruits, and that are of great
excellence, those ears again that: move at the will of the riders, those
beautiful mansions and hells, those various pleasure-gardens embellished
with golden lotuses, those regions that belong to the four Regents and
Sukra and Vrihaspati and the Maruts and Viswedevas and Sadhyas and the
Aswins, and the Rudras and the Adityas and the Vasus, and other denizens
of heaven, are, O sire, spoken of as hells, when compared with the region
of the Supreme Soul. The region last spoken of is without any fear (of
change for the worse), uncreate (and therefore, in its true nature),
without pain of any kind (such as ignorance and delusion), without any
agreeable or disagreeable element, beyond the reach of the three
attributes (of Sattwa, Rajas, and Tamas), freed from the eight incidents,
(viz., the five primal elements, the senses, the: mind, and the
intellect), without the three (distinctions between the knower, the
known, and act of knowing); freed also from the four attributes (seeing,
hearing, thinking, and knowing), [633] without the fourfold causes (of
knowledge), without joy and delight and sorrow and disease. Time (in his
forms of past, present, and future) arises there for use. Time is not the
ruler there. That supreme region is the ruler of Time as also of Heaven.
That Reciter who becomes identified with his Soul (by withdrawing
everything into it) goes thither. He has, after this, never to feel any
sorrow. This region is called Supreme. The other regions (of which I have
first spoken) are hell. I have not told thee of all those regions that
are called hell. Indeed, in comparison with that foremost of regions all
the others are called hell.'



SECTION CXCIX

"Yudhishthira said, 'Thou hadst referred to the dispute between Time,
Mrityu, Yama, Ikshvaku, and a Brahmana. It behoveth thee to narrate the
story in full.'

"Bhishma said, 'In connection with this subject that I am discoursing
upon, is cited the old history of what transpired between Surya's son
Ikshvaku and a certain Brahmana, and Time and Mrityu. Listen to me as to
what occurred, and what was the conversation that took place between
them, and the place where it happened. There was a certain Brahmana of
great fame and pious behaviour. He was a Reciter. Possessed of great
wisdom, he was conversant with the six Angas (of the Vedas). He was of
the Kusika race and son of Pippalada. [634] He acquired (by his
austerities) spiritual insight into the Angas. [635] Residing at the foot
of Himavat, he was devoted to the Vedas. Silently reciting the Gayatri
composition, he practised severe austerities for attaining to Brahma. A
thousand years passed over his head while he was engaged in the
observance of vows and fasts. The goddess (of Gayatri or Savitri) showed
herself to him and said, 'I am gratified with thee.' Continuing to recite
the sacred mantra, the Brahmana remained silent and spoke not a word to
the goddess. The goddess felt compassion for him and became highly
gratified. Then that progenitrix of the Vedas applaud that recitation in
which the Brahmana had been engaged. After finishing his recitation (for
that day) the Brahmana stood up and, bending his head, prostrated himself
before the goddess's feet. The righteous-souled Reciter, addressing the
goddess, said, 'By good luck, O goddess, thou hast been gratified with me
and shown thyself to me. If, indeed, thou art gratified with me, the boon
I ask is that my heart may take pleasure in act of recitation.'

"Savitri said, 'What dost thou ask, O regenerate Rishi? What wish of
thine shall I accomplish? Tell me, O foremost of Reciters, everything
will be as thou wishest.' Thus addressed by the goddess, the Brahmana,
conversant with duties, replied, saying, 'Let my wish about continuing my
recitations go on increasing every moment. Let also, O auspicious
goddess, the absorption of my mind into Samadhi be more complete.' The
goddess sweetly said, 'Let it be as thou wishest.' Desiring to do good to
the Brahmana, the goddess once again addressed him, saying, 'Thou shalt
not have to go to hell, i.e., thither where great Brahmanas go. Thou
shalt go into the region of Brahma which is uncreate and free from every
fault. I go hence, but that which thou hast asked me shall happen. [636]
Go on reciting with restrained soul and rapt attention. The god Dharma
will in person come to thee. Time, Mrityu. and Yama also will all
approach thy presence. There will be a dispute here between them and thee
on a question of morality.'

'Bhishma continued, 'Having said these words, the goddess went back to
her own abode. The Brahmana. continued engaged in recitation for a
thousand celestial years. Restraining wrath, and always controlling self,
he passed his time, firmly devoting himself to truth and freed from
malice. Upon the completion of his observance by the intelligent
Brahmana, Dharma, gratified with him, showed his person unto that
regenerate individual.'

'Dharma said, 'O regenerate one, behold me who am Dharma. I have come
here for seeing thee. Thou hast won the reward of this recitation in
which thou hadst been engaged. Listen to ma as to what that reward is.
Thou hast won all the regions of felicity which appertain to either gods
or men. O good man, thou shalt ascend above all the abodes of the
deities. O ascetic, cast off thy vital breaths then, and go unto whatever
regions thou pleasest. By casting off thy body thou wilt win many regions
of felicity.'

"The Brahmana said, 'What business have I with those regions of felicity
of which thou speakest? O Dharma, go whithersoever thou pleasest. I will
not, O puissant lord, cast off this body which is subject to much
happiness and misery.'

"Dharma said, 'Thy body, O foremost of ascetics, should certainly be cast
off. Do thou ascend to heaven, O Brahmana! Or, tell us what else should
please thee, O sinless one!'

"The Brahmana said, 'I do not, O puissant lord, wish to reside in heaven
itself without this body of mine. Leave me, O Dharma! I have no desire to
go to heaven itself without my own body.'

"Dharma said, 'Without (thus) setting thy heart on thy body, cast it off
and be happy Go into regions that are free from the attribute of Passion.
Indeed, going thither, thou shalt never have to feel any misery.'

"The Brahmana said, 'O highly-blessed one, I take great pleasure in
recitation. What need have I for those eternal regions of which thou
speakest? Indeed, O puissant lord, I do not desire to go to heaven with
even this body of mine.'

"Dharma said, 'If thou dost not wish to cast off thy body, behold, O
regenerate one, there is Time, and there is Mrityu, and there is Yama,
who are all approaching thee!'

'Bhishma continued, 'After Dharma had said this, Vivaswat's son (Yama),
Time, and Mrityu,--the trio (who snatch away all creatures from the
earth), approached that Brahmana, O blessed king, and addressed him thus.'

"Yama said, 'I am Yama. I say unto thee that a high reward awaits thee
for these well-performed penances of thine, and for this pious conduct
that thou hast observed.'

"Time said, 'Thou hast won a high reward which is, indeed, commensurate
with this course of recitation that thou hast finished. The time is come
for thee to ascend to heaven.. I am Time and I have come to thee.'

"Mrityu said, 'O thou that art conversant with righteousness, know me for
Mrityu herself in her proper form. I have come to thee in person, urged
by Time, for bearing thee hence, O Brahmana.'

"The Brahmana said, 'Welcome to Surya's son, to Time possessed of high
soul, to Mrityu, and to Dharma! What shall I accomplish for you all.

"Bhishma continued, 'In that meeting, the Brahmana gave them water to
wash their feet, and the usual articles of the Arghya. Highly gratified,
he then addressed them, saying, 'What shall I do for you all by exerting
my own might?' Just at that time, 01 monarch, (king) Ikshvaku, who had
set out on a sojourn to holy waters and shrines, came to that spot where
those deities had been assembled together. 'The royal sage Ikshvaku bowed
his head and worshipped them all. That best of kings then enquired after
the welfare of all of them. The Brahmana gave the king a seat, as also
water to wash his feet, and the usual Arghya. Having next made the usual
enquiries of courtesy, he said, 'Thou art welcome, O great monarch! Tell
me all this thy wishes! Let thy noble self tell me what I shall have to
accomplish for thee by putting forth my might.'

"The king said, 'I am a king. Thou art a Brahmana in the observance of
the six well-known duties. (1 cannot ask), I will give thee some wealth.
That is well-known. Tell me how much I shall give thee.'

"The Brahmana said, 'There are two kinds of Brahmanas, O monarch!
Morality of righteousness also is of two kinds; addiction to work, and
abstention from work. As regards myself, I have abstained from acceptance
of gifts. Give presents unto them, O, king, that are addicted to the duty
of work and acceptance. I shall not, therefore, accept anything in gift.
On the other hand, I ask thee, what is for thy good? What, indeed, shall
I give thee? Tell me, O foremost of kings, and I shall accomplish it with
the aid of my penances.'

"The king said, 'I am a Kshatriya. I do not know how to say the word
'Give.' The only thing, O best of regenerate persons, that we can say (by
way of asking) is Give (us) battle.'

"The Brahmana said, 'Thou art content with the observance of the duties
of thy order. Similarly, I am content with the duties of mine, O king!
There is, therefore, little difference between us. Do as thou pleasest!'

"The king said, 'Thou saidst these words first, viz., 'I shall give thee
according to my might.' I, therefore, solicit thee, O regenerate one.
Give me the fruits of this recitation (which thou hast gone through).'

"The Brahmana said, 'Thou wert boasting that thy utterances always
solicit battle. Why then dost thou not solicit battle with me?'

"The king said, 'It has been said that Brahmanas are armed with the
thunder of speech, and that Kshatriyas have might of arms. Hence, learned
Brahmana, this wordy warfare has set in between thee and me.'

"The Brahmana said, 'As regards myself, even that is my resolution today.
What shall I give thee according to my might? Tell me, O king of kings,
and I shall give thee, having wealth of my own. Do not tarry.'

"The king said, 'If, indeed, thou desirest to give me anything, then give
me the fruits thou hast earned by practising recitation for these
thousand years.'

"The Brahmana said, 'Take the highest fruit of the recitations I have
gone through. Indeed, take half, without any scruple, of that fruit. Or,
O king, if thou wishest, take without any scruple the entire fruits of my
recitations.'

"The king said, 'Blessed be thou, I have no need for the fruits of thy
recitations which I solicited. Blessings on thy head. I am about to leave
thee. Tell me, however, what those fruits are (of thy recitations).'

"The Brahmana said, 'I have no knowledge of the fruits I have won. I
have, however, given thee those fruits that I have acquired by
recitation. These, viz., Dharma and Time, and Yama, and Mrityu, are
witnesses (of the act of gift).'

"The king said, 'What will the fruits, that are unknown, of these thy
observances, do for me? If thou dost not tell me what the fruits are of
thy recitations, let those fruits be thine, for without doubt I do not
wish for them.'

"The Brahmana said, 'I will not accept any other utterance (from thee). I
have given thee the fruits of my recitations. Let, O royal sage, both thy
words and mine become true. As regards my recitations, I never cherished
any specific desire to accomplish. How then, O tiger among kings, should
I have any knowledge of what the fruits are of those recitations? Thou
saidst, 'Give!' I said 'I give!' I shall not falsify these words. Keep
the truth. Be calm! If thou request to keep my word, O king, great will
be thy sin due to falsehood. O chastiser of foes, it does not become thee
to utter what is untrue. Similarly, I dare not falsify what I have
uttered. I have, before this, unhesitatingly said, 'I give!' If,
therefore, thou art firm in truth, accept my gift. Coming here, O king,
thou didst solicit of me the fruits of my recitations. Therefore, take
what I have given away, if, indeed, thou art firm in truth. He who is
addicted to falsehood had neither this world nor the next. Such a person
fails to rescue his (deceased) ancestors. How again shall he succeed in
doing good to his (unborn) progeny? The rewards of sacrifices and gifts,
as also of fasts and religious observances, are not so efficacious in
rescuing (a person from evil and hell) as Truth, O bull among men, in
both this and the next world. All the penances that have been undergone
by thee and all those that thou wilt undergo in the future for hundreds
and thousands of years do not possess efficacy greater than that of
Truth. Truth is one un deteriorating Brahma. Truth is the one
undeteriorating Penance. Truth is the one undeteriorating sacrifice.
Truth is the one undeteriorating Veda. Truth is awake in the Vedas. The
fruits attached to Truth have been said to be the highest. From Truth
arise Righteousness and Self-restraint. Everything rests on Truth. Truth
is the Vedas and their branches. Truth is Knowledge. Truth is the
Ordinance. Truth is the observance of vows and fasts. Truth is the
Primeval Word Om. Truth is the origin of creatures. Truth is their
progeny. It is by Truth that the Wind moves. It is by Truth that the Sun
gives heat. It is by Truth that Fire burns. It is on Truth that Heaven
rests. Truth is Sacrifice, Penance, Vedas, the utterance of Samans,
Mantras, and Saraswati. It hath been heard by us that once on a time
Truth and all religious observances were placed on a pair of scales. When
both were weighed, that scale on which Truth was, seen to be heavier.
There is Truth where Righteousness is. Everything increaseth through
Truth. Why, O king, dost thou wish to do an act that is stained with
falsehood? Be firm in Truth. Do not act falsely, O monarch! Why wouldst
thou falsify thy words 'Give (me),' which thou hast uttered? If thou
refusest, O monarch, to accept the fruits that I have given thee of my
recitations, thou shalt then have to wander over the world, fallen away
from Righteousness! That person who does not give after having promised,
and he also that does not accept after having solicited, are both stained
with falsehood. It behoveth thee, therefore, not to falsify thy own
words.'

"The king said, 'To fight and protect (subjects) are the duties of
Kshatriyas. It is said that Kshatriyas are givers (of presents). How then
shall I take anything from thee (in gift)?'

"The Brahmana said, 'I never insisted on thee, O king (for accepting
anything from me in the first instance). I did not seek thy house.
Thyself, coming here, didst solicit me. Why then dost thou not take?'

"Dharma said, 'Know ye both that I am Dharma himself. Let there be no
dispute between you. Let the Brahmana become endued with the reward
attaching to gift, and let the monarch also obtain the merit of Truth.'

"Heaven said, 'Know, O great king, that I am Heaven's self in my embodied
form, come hither in person. Let this dispute between you cease. You are
both equal in respect of the merit or rewards earned.'

"The king said, 'I have no use with Heaven. Go, O Heaven, to the place
you have come from. If this learned Brahmana desires to repair to thee,
let him take the rewards that I have won (by my acts in life).'

"The Brahmana said, 'In my younger days I had, through ignorance,
stretched my hand (for acceptance of gifts). At present, however, I
recite the Gayatri, observing the duty of abstention. [637] Why dost thou,
O king, tempt me thus, me who have for a long time observed the duty of
abstention? I shall myself do what my duty is. I do not wish to have any
share of the rewards won by thee, O monarch! I am devoted to penances and
to study of the Vedas, and I have abstained from acceptance.'

"The king said, 'If, O Brahmana, thou art really to give me the excellent
reward of thy recitation, then let half that reward be mine, thyself
taking at the same time half the reward that I myself have won by my
acts. Brahmanas are engaged in the duty of acceptance. Persons born in
the royal order are engaged in the duty of giving. If thou art not
unaware of the duties (laid down for both the orders), let our fruits be
equal (according to the suggestion I have made). Or, if thou dost not
wish to be my equal in respect of our rewards, take then the whole of the
rewards that I may have won. Do take the merit I have won, if thou
wishest to show me grace.'

"Bhishma continued, 'At this time, two individuals of very ungainly
aspect came there. Each had his arm upon the other's shoulder; both were
ill-dressed. They said these words, 'Thou owest me nothing. I really owe
thee. If we dispute in this way, here is the king who ruleth individuals.
I say truly, thou owest me nothing! Thou speakest falsely. I do owe thee
a debt. Both of them, waxing very hot in dispute, then addressed the
king, saying, 'See, O monarch, that none of us may become stained with
sin.'

"Virupa said, 'I woe my companion, Vikrita, O monarch, the merits of the
gift of a cow. I am willing to pay off that debt. This Vikrita, however,
refuses to take repayment.' [638]

"Vikrita said, 'This Virupa, O monarch, oweth me nothing. He speaks a
falsehood with the appearance of truth, O king.'

"The king said, "Tell me, O Virupa, what is that which thou owest thy
friend here. It is my resolution to hear thee and then do what is proper.'

"Virupa said, 'Hear attentively, O king, all the circumstances in detail,
about how I owe my companion, viz., this Vikrita, O ruler of men. This
Vikrita had, in bygone days, for the sake of winning merit, O sinless
one, given away an auspicious cow, O royal sage, unto a Brahmana devoted
to penances as the study of the Vedas. Going unto him, O king, I begged
of him the reward of that act. With a pure heart, Vikrita made a gift to
me of that reward. I then, for my purification, did some good acts. I
also purchased two kapila cows with calves, both of which used to yield
large quantities of milk. I then made a present, according to due rites
and with proper devotion, of those two cows unto a poor Brahmana living
by the Unchha [639] method. Having formerly accepted the gift from my
companion, I desire, O lord, even here, to give him return twice the
reward! [640] The circumstances being such, O tiger among men, who amongst
us two shall be innocent and who guilty (according to your judgment)?
Disputing with each other about this, we have both come to thee, O
monarch! Whether thou judgest rightly or wrongly, establish both of us in
peace. If this my companion does not wish to take from me in return a
gift equal to what he gave me, thou shalt have to judge patiently and set
us both on the right track.'

"The king said, 'Why do you not accept payment that is sought to be made
of the debt that is owing to thee? Do not delay, but accept payment of
what thou knowest is thy due.'

"Vikrita said, 'This one says that he owes me. I say unto him that what I
gave I gave away. He doth not, therefore, owe me anything. Let him go
whithersoever he wishes.'

"The king said, 'He is ready to give thee. Thou., however, art unwilling
to take. This does not seem proper to me. I think that thou deservest
punishment for this. There is little doubt in this.'

"Vikrita said, 'I made a gift to him, O royal sage! How can I take it
back? If I am guilty in this, do thou pronounce the punishment, O
puissant one.'

"Virupa said, 'If thou refusest to take when I am ready to give, this
king will certainly punish thee, for he is an upholder of justice.'

"Vikrita said, 'Solicited by him I gave him what was my own. How shall I
now retake that? Thou mayst go away. Thou hast my leave.'

"The Brahmana said, 'Thou hast heard, O king, the words of these two. Do
thou take without scruple that which I have pledged myself to give thee.'

"The king said, 'This matter is, indeed, as deep (in importance) as an
unfathomable pit. How will the pertinacity of this Reciter end? If I do
not accept what has been given by this Brahmana, how shall I avoid being
stained with a great sin?' The royal sage then said unto the two
disputants, 'Go ye both, having won your respective objects. I should see
that kingly duties, vested in me, may not become futile. It is settled
that kings should observe the duties laid down for them. To my
misfortune, however, the course of duties prescribed for Brahmanas has
possessed my wretched self.' [641]

"The Brahmana said, 'Accept, O king! I owe thee. Thou didst solicit it,
and I also have become pledged (to give thee). If, however, thou refuse
to take, O monarch, I shall without doubt curse thee.'

"The king said, 'Fie on kingly duties, the settled conclusion about the
operation of which is even such. I should, however, take what thou
givest, for only this reason, viz., rendering the two courses of duty
exactly equal. [642] This is my hand, that was never before (stretched
forth for acceptance of gifts), is now stretched forth (for acceptance as
also) for giving away. Give me what thou owest me.'

"The Brahmana said, 'If I have won any fruits by reciting the Gayatri,
accept them all.'

"The king said, 'These drops of water, behold, O foremost of Brahmanas,
have fallen upon my hand. I also desire to give thee. Accept my gift. Let
there be equality between us (through thy accepting my gift as I have
accepted thine).'

"Virupa said, 'Know, O king, that we two are Desire and Wrath. It hath
been by us that thou hast been induced to act in this way. Thou hast made
a gift in return to the Brahmana. Let there be equality between thee and
this regenerate person in respect of regions--of felicity in the next
world. This Vikrita really does not owe me anything. We appealed to thee
for thy own sake. Time, Dharma, Mrityu, and we two, have examined
everything about thee, here in thy very presence, by producing this
friction between thee and that Brahmana. Go now, as thou choosest, to
those regions of felicity which thou hast won by means of thy deeds.'

"Bhishma continued, 'I have now told thee how Reciters obtain the fruits
(of their recitation) and what, indeed, is their end, what the spot, and
what the regions, that a Reciter may win. A Reciter of Gayatri goes to
the supreme god Brahman, or repairs to Agni or enters the region of
Surya. If he sports there in his (new) energetic form, then stupefied by
such attachment, he catches the attributes of those particular
regions. [643] The same becomes the case with him if he goes to Soma, or
Vayu, or Earth, or Space. The fact is, he dwells in all these, with
attachment, and displays the attributes peculiar to those regions. If,
however, he goes to those regions after having freed himself from
attachments, and feels a. mistrust (respecting the felicity he enjoys)
and wishes for That Which is Supreme and Immutable, he then enters even
That. In that case he attains to the ambrosia of ambrosia, to a state
free from desire and destitute of separate consciousness. He becomes
Brahma's self freed from the influence of opposites, happy, tranquil, and
without pain. [644] Indeed, he attains to, that condition which is free
from pain, which is tranquillity's self, which is; called Brahma, whence
there is no return, and which is styled the One and Immutable. He becomes
freed from the four means of apprehension, [645] the six conditions, and
also the other six and ten attributes. [646] Transcending the Creator
(Brahman), he attains to absorption into the One Supreme Soul. Or, if
under the influence of attachments, he wishes not for such absorption,
but desires to have a separate existence as dependent on that Supreme
Cause of everything, then obtains the fruition of everything for which he
cherishes a wish. Or, if he looks (with aversion) upon all regions of
felicity, which have been (as previously stated) called hells, he then,
driving off desire and freed from everything, enjoys supreme felicity
even in those very regions. [647] Thus, O monarch, I have discoursed to
thee about the end attained by Reciters. I have told thee everything.
What else thou wishest to hear?'"



SECTION CC

"Yudhishthira said, 'Tell me, O grandsire, what reply was given by either
the Brahmana or the monarch to Virupa after the conclusion of the
latter's speech. What kind of end was it, amongst those described by
thee, that they obtained? What, indeed, was the discourse that happened
between them, and what did they do there?'

"Bhishma said, 'The Brahmana, saying, 'Let it be as thou hast said,
'worshipped Dharma and Yama and Time and Mrityu and Heaven, all of whom
were worthy of worship. He also worshipped all those foremost of
Brahmanas that had come there by bending his head unto them. Addressing
the monarch then, he said, 'Endued with the reward of my recitations, O
royal sage, attain thou to a position of eminence. With thy leave I shall
set myself to my recitations again. O thou of great might, the goddess
Savitri gave me a boon, saying, 'Let thy devotion to recitations be
continuous.'

"The king said, 'If thy success (in recitation) has b.-come fruitless (in
consequence of thy having given away those fruits unto me), and if thy
heart be set upon practising again, go, O learned Brahmana, half and half
with me, and let the reward of thy recitations themselves be thine.' [648]

"The Brahmana said, 'Thou hast made strenuous efforts before all these
persons (for making me a sharer of the rewards in store for thee as the
consequences of thy own acts). Let us then become equal in respect of our
rewards (in next life), and let us go to receive that end which is ours.'
Knowing the resolve to which they came there, the chief of the gods came
to that spot, accompanied by the deities and the Regents of the world.
The Sadhyas, the Viswas, the Mantras, diverse kinds of loud and sweet
music, the Rivers, the Mountains, the Seas, the Sacred Waters, the
Penances, the Ordinances about yoga, the Vedas, the Sounds that accompany
the singing of the Samans, Saraswati, Narada, Parvata, Viswavasu, the
Hahas, the Huhus, the Gandharva Chitrasena with all the members of his
family, the Nagas, the Sadhyas, the Munis, the god of gods, viz.,
Prajapati, and the inconceivable and thousand-headed Vishnu himself, came
there. Drums and trumpets were beat and blown in the firmament. Celestial
flowers were rained down upon those high-souled beings. Bands of Apsaras
danced all around. Heaven, in his embodied form, came there. Addressing
the Brahmana, he said, 'Thou hast attained to success. Thou art highly
blessed.' Next addressing the monarch, he said, 'Thou also, O king, hast
attained to success.' Those two persons then, O monarch (viz., the
Brahmana and the king), having done good to each other, withdrew their
senses from the objects of the world. Fixing the vital breaths Prana,
Apana, Samana, Udana and Vyana in the heart, they concentrated the mind
in Prana and Apana united together. They then placed the two united
breaths in the abdomen, and directed their gaze to the tip of the nose
and then immediately below the two eye-brows. They next held the two
breaths, with the aid of the mind, in the spot that intervenes between
the two eye-brows, bringing them there very gradually. With bodies
perfectly inactive, they were absorbed with fixed gaze. Having control
over their souls, they then placed the soul within the brain. Then
piercing the crown of the high-souled Brahmana a fiery flame of great
splendour ascended to heaven. Loud exclamations of woe, uttered by all
creatures, were then heard on all sides. Its praises hymned by all, that
splendour then entered Brahman's self. The Great grandsire, advancing
forward, addressed that splendour which had assumed a form of the
tallness of a span, saying, 'Welcome!' And once more he uttered these
words, 'Verily, Reciters attain to the same end with the yogins. The
attainment by the yogin of his end is an object of direct vision unto all
these (here assembled). As regards Reciters, there is this distinction,
that the honour is ordained for them of Brahman's advancing forward to
receive them (after their departure from earth). [649] Dwell thou in me.'
Thus spoke Brahman and once more imparted consciousness into that
splendour. Indeed, the Brahmana then, freed from all anxieties, entered
the mouth of the Creator. The monarch (Ikshvaku) also, after the same
manner, entered the divine Grandsire like that foremost of Brahmanas. The
(assembled) deities saluted the self-born and said, 'A very superior end
is, indeed, ordained for Reciters. This exertion (that we have seen thee
put forth) is for Reciters. As regards ourselves, we came hither for
beholding it. Thou hast made these two equal, rendered them equal honour,
and bestowed upon them an equal end. The high end that is reserved for
both yogins and Reciters has been seen by us today. Transcending all
regions (of felicity), these two are capable of going whithersoever they
wish.'

"Brahman said, 'He also that would read the great Smriti (viz., the
Veda), and he too, who would read the other auspicious Smritis that
follow the former (viz., Manu's and the rest), would, in this way, attain
to the same region with me. He also who is devoted to yoga, will, without
doubt, acquire in this manner, after death, the regions that are mine. I
go hence. Go ye all to your respective places for the accomplishment of
your ends.'

"Bhishma continued, 'Having said these words, that foremost of gods
disappeared there and then. The assembled deities, having previously
taken his leave, returned to their respective abodes. All those
high-souled beings, having honoured Dharma, proceeded with well-pleased
hearts, O monarch, walking behind that great deity. These are the rewards
of reciters and this their end. I have described them to thee as I myself
had heard of them. What else, O monarch, dost thou wish to hear of?'"



SECTION CCI

"Yudhishthira said, 'What are the fruits of the yoga represented by
Knowledge, of all the Vedas, and of the (various) observances and vows?
How also may the creature-soul be known? Tell us, this, O grandsire!'

"Bhishma said, 'In this connection is cited the old narrative of the
discourse between that lord of creatures, viz., Manu, and the great
Rishi, Vrihaspati. In days of old, the foremost of celestial Rishis,
viz., Vrihaspati, who was a disciple of Manu, bowed to his preceptor and
addressing that lord and first of all creatures, said, 'What is the cause
(of the universe)? Whence have the ordinances (about sacrifices and other
pious observances) flowed? What are those fruits which the learned say
are attached to Knowledge? Tell me also truly, O illustrious one, what is
that which the very, Vedas have not been able to reveal? What are those
fruits which are adored by eminent personages conversant with the science
of Artha, with the Vedas, and with the Mantras, through sacrifices and
plentiful gifts of kine? Whence do those fruits arise? Where are they to
be found? Tell me also this old history, viz., whence have the earth, all
earthly objects, wind, sky, aquatic creatures, water, heaven, and the
denizens of heaven, all sprung? Man's inclinations tend towards that
object about which he seeks knowledge. I have no knowledge of that
Ancient and Supreme one. How shall I rescue myself from a false display
of inclinations towards Him? [650] The Riks, all the Samanas, all the
Yajuses, the Chhandas, Astronomy, Nirukta, Grammar, Sankalpa, and Siksha,
I have studied. But I pave no knowledge of the nature of the great
creatures (the five primal elements) that enter into the composition of
everything. [651] Tell me all I have asked thee, by using only simple
assertions and distinguishing adjectives or attributes. Tell me what the
fruits are of Knowledge and what those fruits that are attached to
sacrifices and other religious rites. Explain to me how also an embodied
being departs from his body and how he attains to another body.'

"Manu said, 'That which is agreeable to one is said to constitute one's
happiness. Similarly, that which is disagreeable to one is said to
constitute one's misery.--By this I shall obtain happiness and keep off
misery--from a sentiment like this flow all religious acts. The efforts
for the acquisition of Knowledge, however, arise from a sentiment for
avoiding both happiness and misery. [652] The ordinances about sacrifices
and other observances, that occur in the Vedas, are all connected with
desire. He, however, who liberates himself from desire, succeeds in
attaining to Brahma. That man who, from desire of winning happiness,
walks in the path of acts which are of diverse kinds, has to go to
hell.' [653]

"Vrihaspati said, 'Men's aspirations are concerned with the acquisition
of the agreeable which ends in happiness, and the avoidance of the
disagreeable which brings misery. Such acquisition and such avoidance
again are accomplished by acts.' [654]

"Manu said, 'It is by liberating oneself from acts that one succeeds in
entering into Brahma. The ordinances about acts have flowed for that very
end. [655] The ordinances about acts tempts only those whose hearts are
not free from desire. By liberating oneself from acts (as already said)
one acquires the highest state. One desirous of felicity (Emancipation),
betaking oneself to religious rites, becomes purified (from attachments)
by acts having for their object the purification of the soul, and at last
wins great splendour. By liberating oneself from acts, one acquires the
highest end, viz., Brahma, which is very much above the reward that acts
give. Creatures have all been created by Mind and Act. These again are
the two best paths adored by all. Outward acts produce fruits that are
transitory as also eternal. For acquiring the latter there is no other
means than abandonment of fruits by the mind. [656] As the eye, when night
passes away and the veil of darkness is removed from it, leads its
possessor by its own power, so the Understanding, when it becomes endued
with Knowledge, succeeds in beholding all evils that are worthy of
avoidance. [657] Snakes, sharp-pointed kusa blades, and pits, men avoid
when they perceive them lie on their way. If some tread upon or fall into
them, they do so through ignorance. Behold the superiority of the fruits
of knowledge (over those of ignorance). Mantras applied duly, sacrifices,
the presents called Dakshina, gift of food, and concentration of the mind
(for divine contemplation),--these are the five acts that are said to be
productive of fruits, there being none else. Acts have (the three)
attributes (of Sattwa, Rajas, and Tamas) for their soul. The Vedas say
this. (The Vedas consist of Mantras). The Mantras, therefore, have the
same three attributes, since it is with Mantras that acts are to be
accomplished. The ritual also must be liable to the same three
attributes. The fruits of action depend upon the mind. It is the embodied
creature that enjoys those fruits. [658] All excellent kinds of sound,
form, taste, touch, and scent, are the fruits of acts, being attainable
in the region of acts (i.e., heaven). As regards, however, the fruits of
knowledge, man acquires them even here before death. [659] Whatever acts
are accomplished by means of the body, one enjoys the fruits thereof in a
state of physical existence. The body is, indeed, the framework to which
happiness inheres, as also the framework to which misery inheres. [660]
Whatever acts are accomplished by means of words, their fruits are to be
enjoyed in a state in which words can be spoken. Similarly, whatever acts
are accomplished by the mind, their fruits are enjoyed in a state in
which one is not freed from the mind. [661] Devoted to the fruits of acts,
whatever kind of acts (Sattwika or Rajasika or Tamasika) a person
covetous of fruits accomplishes, the fruits, good or bad, that he
actually enjoys partake of their character. Like fishes going against a
current of water, the acts of a past life come to the actor. The embodied
creature experiences happiness for his good acts, and misery for his evil
ones. Him from whom this universe hath sprung. Him by knowing whom
persons of cleansed souls transgress this world, Him who has not been
expressed by Vedic mantras and words. I will now indicate. Listen to me
as I speak of that highest of the high. Himself liberated from the
several kinds of taste and scent, and sound and touch and form. He is
incapable of being grasped by the senses, unmanifest, without colour, the
One, and He has created the five kinds of objects [662] for His creatures.
He is neither female, nor male, nor of the neuter sex. He is neither
existent, nor non-existent, nor existent-nonexistent. [663] Only those
that are acquainted with Brahma behold Him. He knoweth no direction."'



SECTION CCII

"Manu said, 'From that eternal and undeteriorating One first sprang
Space; from space came Wind; from wind came Light; from light came Water;
from water sprang the Universe; and from the universe, all things that
occur in it. The bodies of all (earthly) things, (after dissolution),
first enter into water, thence to light or heat, thence to the wind, and
thence to space. They that seek Emancipation have not to return from
space. On the other hand, they attain to Brahma. The refuge of
Emancipation, viz., Brahma, is neither hot, nor cold, neither mild nor
fierce, neither sour nor astringent, neither sweet nor bitter. He is not
endued with sound, or scent, or form. He transcends all these and
everything, and is without dimensions. [664] The skin perceives touch; the
tongue, taste; the nose, scent; the ears, sounds; and the eyes, forms.
Men not conversant with Adhyatma succeed not in beholding what is above
these. Having withdrawn the tongue from tastes, the nose from scents, the
ears from touch, and the eyes from forms, one succeeds in beholding one's
own self (as independent of the senses and the mind and, therefore, of
attributes). [665] It hath been said that that which is the Cause of the
actor, the act, the material with which the act is done, the place and
the time of the act, and the inclinations and propensities in respect of
happiness and misery, is called the Self (or Soul). That which pervades
everything, which does everything (assuming the forms of living
creatures), that which exists in the universe even as the mantras
declare, [666] that which is the cause of all, that which is the highest
of the high, and that which is One without a second and does all things,
is the Cause. Everything else is effect. It is seen that a person, in
consequence of the acts performed by him, obtains results both good and
evil, which (though apparently incompatible with each other, still) dwell
together in harmony. Indeed, as the good and evil fruits born of their
own acts dwell together in the bodies of creatures which are their
refuge, even so Knowledge dwells in the body. [667] As a lighted lamp,
while burning, discovers other objects before it, even so the five senses
which are like lamps set on high trees, find out their respective objects
when lighted by Knowledge. [668] As the various ministers of a king,
uniting together, give him counsel, even so the five senses that are in
the body are all subservient to Knowledge. The latter is superior to all
of them. As the flames of fire, the current of the wind, the rays of the
sun, and the waters of rivers, go and come repeatedly, even so the bodies
of embodied creatures are going and coming repeatedly. [669] As a person
by taking up an axe cannot, by cutting open a piece of wood, find either
smoke or fire in it, even so one cannot, by cutting open the arms and
feet and stomach of a person, see the principle of knowledge, which, of
course, has nothing in common with the stomach, the arms and the feet. As
again, one beholds both smoke and fire in wood by rubbing it against
another piece, so a person of well-directed intelligence and wisdom, by
uniting (by means of yoga) the senses and the soul, may view the Supreme
Soul which, of course, exists in its own nature. [670] As in the midst of
a dream one beholds one's own body lying on the ground as something
distinct from one's own self, even so a person, endued with the five
senses, the mind, and the understanding, beholds (after death) his own
body and then goes from one into another form [671]. The Soul is not
subject to birth, growth, decay, and destruction. In consequence of the
acts of life being endued with effects, the Soul, clothed in body, passes
from this body (when deprived of animation) into another, unseen by
others. [672] No one can behold with the eye the form of the Soul. The
Soul cannot, again, form the subject of any one's touch. With those
(i.e., the senses), the Soul accomplishes no act. The senses do not
approach the Soul. The Soul, however, apprehends them all. As anything,
placed in a blazing fire before a spectator, assumes a certain colour in
consequence of the light and heat that operates upon it, without taking
any other hue or attribute, even so the Soul's form is seen to take its
colour from the body. After the same manner, man, casting off one body,
enters another, unseen by all. Indeed, casting off his body to the (five)
great primal elements, he assumes a form that is similarly made of the
same (five) elements. The embodied creature (upon the destruction of his
body) enters space, wind, fire, water, and earth in such a way that each
particular element in his body mingles with the particular element (out
of his body) with whose nature it is consonant. The senses also, which
are engaged in diverse occupations and dependent on the five elements
(for the exercise of their functions), enter these five elements that
call forth their functions. The ear derives its capacity from space; and
the sense of scent from the earth. Form, which is the property of the
eye, is the consequence of light or fire. Fire or heat has been said to
be the dependent cause of water. The tongue which has for its property
taste becomes merged into water. The skin which has touch for its
property becomes lost in the wind whose nature it partakes. The fivefold
attributes, (viz., sound, etc.) dwell in the (five) great creatures
(viz., the five primal elements). Those fivefold objects of the senses
(viz., space, etc.) dwell in the (five) senses. All these again (viz.,
the fivefold attributes, the fivefold elements, and the five senses)
follow the lead of the mind. The mind follows the lead of the
Understanding, and the Understanding follows the lead of That which
exists in its true and undefiled nature (viz., the Supreme Soul). [673]
The doer in his new body receives all the good and bad acts done by him
as also all acts done by him in his past existence. All these acts done
in this life and the next ones to come follow the mind even as aquatic
animals pass along a genial current. As a quickly-moving and restless
thing becomes an object of sight, as a minute object appears to be
possessed of large dimensions (when seen through spectacles), as a mirror
shows a person his own face (which cannot otherwise be seen), even so the
Soul (though subtile and invisible) become an object of the
Understanding's apprehension.'" [674]



SECTION CCIII

"Manu said, 'The mind united with the senses, recollects after a long
time the impressions of the objects received in the past. When the senses
are all suspended (in respect of their functions), [675] the Supreme (the
Soul), in the form of the Understanding, exists in its own true nature.
When the Soul (at such a time) does not in the least regard all those
objects of the senses in respect of their simultaneity or the reverse in
point of time but mustering them from all directions holds them before it
together, it necessarily happens that he wanders among all things that
are incongruous. He is, therefore, the (silent) Witness. Hence the Soul
encased in body is something having a distinct and independent
existence. [676] There is Rajas, there is Tamas, and there is Sattwa, the
third. There are again three states of the understanding, viz., waking,
dreaming, and sound sleep. The Soul has knowledge of the pleasures and
pains, which are all contradictory, of those states, and which partake of
the nature of the threefold attributes first mentioned. [677] The Soul
enters the senses like the wind entering the fire in a piece of
wood. [678] One cannot behold the form of the Soul by one's eye, nor can
the sense of touch, amongst the senses, apprehend it. The Soul is not,
again, an object of apprehension by the ear. It may, however, be seen by
the aid of the Srutis and the instructions of the wise. As regards the
senses, that particular sense which apprehends it loses upon such
apprehension its existence as a sense. [679] The senses cannot themselves
apprehend their respective forms by themselves. The Soul is omniscient
(inasmuch as it apprehends both the knower and the known). It beholds all
things. Being omniscient, it is the Soul that beholds the senses
(without, as already said, the senses being able to apprehend it). Nobody
has seen the other side of the Himavat mountains, nor the reverse of the
moon's disc. Yet it cannot be said that these do not exist. Similarly,
though never apprehended by the senses, yet nobody can say that the Soul,
which dwells in all creatures, which is subtile, and which has knowledge
for its essence, does not exist. People see the world reflected on the
moon's disc in the form of spots. Though seeing, they do not know that it
is the world that is so reflected there. Even such is the knowledge of
the Soul. That knowledge must come of itself. The Soul depends upon the
Soul itself. Men of wisdom, reflecting on the formlessness of visible
objects before birth and after destruction, behold by the aid of
intelligence, the formlessness of objects that have apparent forms, So
also although the Sun's motion cannot be seen, yet persons, by watching
its rising and setting, conclude that the sun has motion. [680] Similarly,
those who are endued with wisdom and learning behold the Soul by the aid
of the lamp of intelligence, though it is at a great distance from them,
and seek to merge the fivefold elements, which are near, into
Brahma. [681] Verily, an object cannot be accomplished without the
application of means. Fishermen catch fish by means of nets made of
strings. Animals are captured by employing animals as are the means.
Birds are caught by employing birds as the means. Elephants are taken by
employing elephants. In this way, the Soul may be apprehended by the
principle of knowledge. We have heard that only a snake can see a snake's
legs. After the same manner one beholds, through Knowledge, the Soul
encased in subtile form and dwelling within the gross body. People
cannot, through their senses, know the senses. Similarly, mere
Intelligence at its highest cannot behold the Soul which is supreme. The
moon, on the fifteenth day of the dark fortnight, cannot be seen in
consequence of its form being hid. It cannot be said, however, that
destruction overtakes it, Even such is the case with the Soul dwelling in
the body. On the fifteenth day of the dark fortnight, the gross body of
the moon becomes invisible. After the same manner, the Soul, when
liberated from the body, cannot be apprehended. As the moon, gaining
another point in the firmament begins to shine once more, similarly, the
Soul obtaining a new body, begins to manifest itself once more. The
birth, growth and disappearance of the moon can all be directly
apprehended by the eye. These phenomena, however, appertain to the gross
form of that luminary. The like are not the attributes of the Soul. The
moon, when it shows itself after its disappearance on the fifteenth day
of the dark fortnight, is regarded as the same luminary that had become
invisible. After the same manner, notwithstanding the changes represented
by birth, growth and age, a person is regarded as the same individual
without any doubt of his identity. It cannot be distinctly seen how Rahu
approaches and leaves the moon. After the same manner, the Soul cannot be
seen how it leaves one body and enters another. [682] Rahu becomes visible
only when it exists with the sun or the moon. Similarly, the Soul becomes
an object of apprehension only when it exists with the body. When
liberated from the sun or the moon, Rahu can no longer be seen.
Similarly, the Soul, liberated from the body, can no longer be seen. Then
again, as the moon, even when it disappears on the fifteenth day of the
dark fortnight, is not deserted by the constellations and the stars, the
Soul also, even though separated from the body, is not deserted by the
fruits of the acts it has achieved in that body.'"



SECTION CCIV

"Manu said, 'As in a dream this manifest (body) lies (inactive) and the
enlivening spirit in its subtile form, detaching itself from the former,
walks forth after the same manner, in the state called deep slumber (or
death), the subtile form with all the senses becomes inactive and the
Understanding, detached from it remains awake. The same is the case with
Existence and Non-Existence. [683] As when quantity of water is clear,
images reflected in it can be seen by the eye, after the same manner, if
the senses be unperturbed, the Soul is capable of being viewed by the
understanding. If, however, the quantity of water gets stirred, the
person standing by it can no longer see those images. Similarly, if the
senses become perturbed, the Soul can no longer be seen by the
understanding. Ignorance begets Delusion. Delusion affects the mind. When
the mind becomes vitiated, the five senses which have the mind for their
refuge become vitiated also. Surcharged with Ignorance, and sunk in the
mire of worldly objects, one cannot enjoy the sweets of contentment or
tranquillity. The Soul (thus circumstanced), undetached from its good and
evil acts, returns repeatedly unto the objects of the world, in
consequence of sin one's thirst is never slaked. One's thirst is slaked
only when one's sin is destroyed. In consequence of attachment to worldly
objects, which has a tendency to perpetuate itself, one wishes for things
other than those for which one should wish, and accordingly fails to
attain to the Supreme. [684] From the destruction of all sinful deeds,
knowledge arises in men. Upon the appearance of Knowledge, one beholds
one's Soul in one's understanding even as one sees one's own reflection
in a polished mirror. One obtains misery in consequence of one's senses
being unrestrained. One obtains happiness in consequence of one's senses
being restrained. Therefore, one should restrain one's mind by
self-effort from objects apprehended by the senses. [685] Above the senses
is the mind; above the mind is the understanding; above the understanding
is the Soul; above the Soul is the Supreme or Great. From the Unmanifest
hath sprung the Soul; from the Soul hath sprung the Understanding; from
the Understanding hath sprung the Mind. When the Mind becomes associated
with the senses, then it apprehends sound and the other objects of the
senses. He who casts off those objects, as also all that are manifest, he
who liberates himself from all things that arise from primordial matter,
being so freed, enjoys immortality. [686] The Sun rising diffuses his
rays. When he sets, he withdraws unto himself those very rays that were
diffused by him. After the same manner, the Soul, entering the body,
obtains the fivefold objects of the senses by diffusing over them his
rays represented by the senses. When, however, he turns back, he is said
to set by withdrawing those rays unto himself. [687] Repeatedly led along
the path that is created by acts, he obtains the fruits of his acts in
consequence of his having followed the practice of acts. [688] Desire for
the objects of the senses keeps away from a person who does not indulge
in such desire. The very principle of desire, however, leaves him who has
beheld his soul, which, of course, is entirely free from desire. [689]
When the Understanding, freed from attachment to the objects of the
senses, becomes fixed in the mind, then does one succeed in attaining to
Brahma, for it is there that the mind with the understanding withdrawn
into it can possibly be extinguished. Brahma is not an object of touch,
or of hearing, or of taste, or of sight, or of smell, or of any deductive
inference from the Known. Only the Understanding (when withdrawn from
everything else) can attain to it. All objects that the mind apprehends
through 'the senses are capable of being withdrawn into the mind; the
mind can be withdrawn into the understanding; the Understanding can be
withdrawn into the Soul, and the Soul into the Supreme. [690] The senses
cannot contribute to the success of the mind. The mind cannot apprehend
the Understanding. The Understanding cannot apprehend the manifested
Soul. The Soul, however, which is subtile, beholds those all.'"



SECTION CCV

"Manu said, 'Upon the appearance of the physical and mental sorrow, one
does not become able to practise yoga. It is advisable, therefore, for
one not to brood over such sorrow. The remedy for sorrow is abstention
from brooding over it. When sorrow is brooded over, it comes aggressively
and increases in violence. One should relieve mental sorrow by wisdom,
while physical sorrow should be cured by medicaments. Wisdom teaches
this. One should not, while under sorrow, behave like a child. The man of
wisdom should never cherish a desire for youth, beauty, length of life,
accumulation of wealth, health, and the companionship of those that are
dear, all of which are transitory. One should not grieve singly for a
sorrow that affects a whole community. Without grieving, one should, if
one sees an opportunity, seek to apply a remedy. Without doubt, the
measure of sorrow is much greater than that of happiness in life. To one
who is content with the objects of the senses, death that is disagreeable
comes in consequence of his stupefaction. That man who avoids both sorrow
and happiness succeeds verily in attaining to Brahma. Such persons, who
are possessed of wisdom, have never to grieve. [691] Worldly possessions
bring about sorrow. In protecting them thou canst not have any happiness.
They are again earned with misery. One should not therefore, regard their
loss. [692] Pure Knowledge (or Brahma) is regarded (by ignorance) as
existing in the diverse forms that are objects of Knowledge. Know that
mind is only an attribute of Knowledge. When the mind becomes united with
the faculties of knowledge, then the Understanding (which bodies forth
the forms of things) sets in. [693] When the Understanding, freed from the
attributes of action, becomes directed towards the mind (after being
withdrawn from outward objects), then does it succeed in knowing Brahma
by meditation or Yoga ending in complete absorption (samadhi)? The
Understanding flowing from Ignorance, and possessed of the senses and
attributes, runs towards external objects, like a river issuing from a
mountain summit and flowing towards other regions. When the
Understanding, withdrawn into the mind, succeeds in absorbing itself into
contemplation that is free from attributes, it attains to a knowledge of
Brahma like the touch of gold on a touchstone. The mind is the
apprehender of the objects of the senses. It must first be extinguished
(before Brahma can be attained). Dependent upon the attributes of objects
that are before it, the mind can never show that which is without
attributes. Shutting up all the doors constituted by the senses, the
Understanding should be withdrawn into the mind. In this state, when
absorbed in contemplation, it attains to the knowledge of Brahma. As the
fivefold great creatures (in their gross form) upon the destruction of
the attributes by which they are known, become withdrawn (into their
subtile form called Tanmatra), after the same manner the Understanding
may dwell in the mind alone, with the senses all withdrawn from their
objects. When the Understanding, though possessed of the attribute of
certainty, dwells in the mind, busied with the internal, even then it is
nothing but the mind (without being anything superior to it). When the
mind or consciousness, which attains to excellence through contemplation,
succeeds in identifying attributes with what are considered as their
possessors, then can it cast off all attributes and attain to Brahma
which is without attributes. [694] There is no indication that is fit
enough for yielding a knowledge of what is Unmanifest (Brahma). That
which cannot form the subject of language, cannot be acquired by any one.
With cleansed soul, one should seek to approach the Supreme Brahma,
through the aid afforded by penances, by inferences, by self-restraint,
by the practices and observances as laid down for one's own order, and by
the Vedas. Persons of clear vision (besides seeing the Supreme within
themselves), seek him in even external forms by freeing themselves from
attributes. The Supreme, which is called by the name of Jneya (i.e., that
which should be known), in consequence of the absence of all attributes
or of its own nature, can never be apprehended by argument. When the
Understanding becomes freed from attributes, then only it can attain to
Brahma. When unemancipated from attributes, it falls back from the
Supreme. Indeed, such is the nature of the understanding that it rushes
towards attributes and moves among them like fire among fuel. As in the
state called Sushupti (deep and dreamless slumber) the five senses exist
freed from their respective functions, after the same manner the Supreme
Brahma exists high above Prakriti, freed from all its attributes.
Embodied creatures thus betake themselves to action in consequence of
attributes. When they abstain therefrom, they attain to Emancipation.
Some again (by action) go to heaven. The living creature, primordial
nature, the understanding, the objects of the senses, the senses,
consciousness, conviction of personal identity, are called creatures (for
they are subjected to destruction). The original creation of all these
flowed from the Supreme. Their second or succeeding creation is due to
the action of couples or pairs (of opposite sexes) and is confined to all
things save the primal five, and is restrained by laws in consequence of
which the same species produce the same species. From righteousness
(living) creatures obtain a high end, and from sinfulness they earn an
end that is low. He who is unemancipated from attachments, encounters
rebirth; while he who is emancipated therefrom, attains to Knowledge (or
Brahma).'"



SECTION CCVI

"Manu said, 'When the fivefold attributes are united with the five senses
and the mind, then is Brahma seen by the individual like a thread passing
through a gem. As a thread, again, may lie within gold or pearl or a
coral or any object made of earth, even so one's soul, in consequence of
one's own acts, may live within a cow, a horse, a man, an elephant, or
any other animal, or within a worm or an insect. The good deeds an
individual performs in a particular body produce rewards that the
individual enjoys in that particular body. A soil, apparently drenched
with one particular kind of liquid, supplies to each different kind of
herb or plant that grows on it the sort of juice it requires for itself.
After the same manner, the Understanding, whose course is witnessed by
the soul, is obliged to follow the path marked out by the acts of
previous lives. [695] From knowledge springs desire. From desire springs
resolution. From resolution flows action. From action proceed fruits
(i.e., consequences, good and bad). Fruits, therefore, are dependent on
actions as their cause. Actions have the understanding for their cause.
The understanding has knowledge for its cause; and knowledge has the Soul
for its cause. That excellent result which is achieved in consequence of
the destruction of knowledge, of fruits, of the understanding, and of
acts, is called Knowledge of Brahma. [696] Great and high is that
self-existent Essence, which yogins behold. They that are devoid of
wisdom, and whose understandings are devoted to worldly possessions never
behold that which exists in the Soul itself. Water is superior to the
Earth in extension; Light is superior to Water; Wind is superior to
Light; Space is superior to Wind; Mind is superior to Space;
Understanding is superior to Mind; Time is superior to Understanding. The
divine Vishnu, whose is this universe, is superior to Time. That god is
without beginning, middle, and end. In consequence of his being without
beginning, middle, and end, he is Unchangeable. He transcends all sorrow,
for sorrow has limits. [697] That Vishnu hath been called the Supreme
Brahma. He is the refuge or object of what is called the Highest. Knowing
Him, they that are wise, freed from everything that owns the power of
Time, attain to what is called Emancipation. All these (that we perceive)
are displayed in attributes. That which is called Brahma, being without
attributes, is superior to these. [698] Abstention from acts is the
highest religion. That religion is sure to lead to deathlessness
(Emancipation). The Richs, the Yajuses, and the Samans, have for their
refuge the body. They flow from the end of the tongue. They cannot be
acquired without effort and are subject to destruction. Brahma, however,
cannot be acquired in this way, for (without depending upon the body) it
depends upon that (i.e., the knower or Soul) which has the body for its
refuge. Without beginning, middle, or end, Brahma cannot be acquired by
exertion (like to what is necessary for the acquirement of the Vedas).
The Richs, the Samans, the Yajuses have each a beginning. Those that have
a beginning have also an end. But Brahma is said to be without beginning.
And because Brahma hath neither beginning nor end, it is said to be
infinite and unchangeable. In consequence of unchangeableness, Brahma
transcends all sorrow as also all pairs of opposites. Through
unfavourable destiny, through inability to find out the proper means, and
through the impediments offered by acts, mortals succeed not in beholding
the path by which Brahma may be reached. In consequence of attachment to
worldly possessions, of a vision of the joys of the highest heaven, and
of coveting something other than Brahma, men do not attain to the
Supreme. [699] Others beholding worldly objects covet their possession.
Desirous of such objects, they have no longing for Brahma in consequence
of its transcending all attributes. [700] How shall he that is attached to
attributes which are inferior, arrive at a knowledge of him that is
possessed of attributes that are superior? It is by inference that one
can arrive at a knowledge of Him that transcends all this in attributes
and form. By subtile intelligence alone can we know Him. We cannot
describe Him in words. The mind is seizable by the mind, the eye by
eye. [701] By knowledge the understanding can be purified of its dross.
The understanding may be employed for purifying the mind. By the mind
should the senses be controlled. Achieving all this, one may attain to
the Unchangeable. One who has, by contemplation, become freed from
attachments, and who has been enriched by the possession of a discerning
mind, succeeds in attaining to Brahma which is without desire and above
all attributes. As the wind keeps away from the fire that is embedded
within a piece of wood, even so persons that are agitated (by desire for
worldly possessions) keep away from that which is Supreme. Upon the
destruction of all earthly objects, the mind always attains to That which
is higher than the Understanding; while upon their separation the mind
always acquires that which is below the Understanding. That person, who,
in conformity with the method already described, becomes engaged in
destroying earthly objects, attains to absorption into the body of
Brahma. [702] Though the Soul is unmanifest; yet when clothed with
qualities, its acts become unmanifest. When dissolution (of the body)
comes, it once more becomes manifest. The Soul is really inactive. It
exists, united with the senses that are productive of either happiness or
sorrow. United with all the senses and endued with body, it takes refuge
in the five primal elements. Through want of power, however, it fails to
act when deprived of force by the Supreme and Unchangeable. No man sees
the end of the earth but knows this, viz., that the earth's end Will
surely come. [703] Man, agitated here (by attachments), is surely led to
his last refuge like the wind leading a vessel tossed on the sea to a
safe harbour at last. The Sun, spreading his rays, becomes the possessor
of an attribute, (viz., the lighter of the world): withdrawing his rays
(at the hour of setting), he once more becomes an object divested of
attributes. After the same manner, a person, abandoning all distinctions
(attachments), and betaking himself to penances, at last enters the
indestructible Brahma which is divested of all attributes. By discerning
Him who is without birth, who is the highest refuge of all righteous
persons, who is self-born, from whom everything springs and unto whom all
things return, who is unchangeable, who is without beginning, middle, and
end, and who is certainty's self and supreme, a person attains to
immortality (Emancipation).'"



SECTION CCVII

"Yudhishthira said, 'O grandsire, O thou of great wisdom, I desire to
hear in detail, O chief of the Bharatas, of that lotus-eyed and
indestructible one, who is the Creator of everything but who has been
created by none, who is called Vishnu (in consequence of his pervading
everything), who is the origin of all creatures and unto whom all
creatures return, who is known by the names of Narayana and Hrishikesa
and Govinda and Kesava, and who is incapable of being vanquished by any
one.'

"Bhishma said, 'I have heard of this subject from Jamadagni's son Rama,
while he discoursed on it, from the celestial Rishi Narada, and from
Krishna-Dwaipayana. Asita-Devala, O son, Valmiki of austere penances, and
Markandeya, speak of Govinda as the Most Wonderful and the Supreme.
Kesava, O chief of Bharata's race, is the divine and puissant Lord of
all. He is called Purusha, and pervades everything, having made himself
many. Listen now, O Yudhishthira of mighty arms, to those attributes
which great Brahmanas say are to be met with in the high-souled wielder
of Saranga. I shall also, O prince of men, recite to thee those acts
which persons conversant with old histories ascribe to Govinda. He is
said to be the Soul of all creatures, the high-souled one, and the
foremost of all beings. He created (by his will) the five-fold elements,
viz., Wind, Light, Water, Space, and Earth. That puissant Lord of all
things, that high-souled one, that foremost of all beings, having created
the earth, laid himself down on the surface of the waters. While thus
floating upon the waters, that foremost of all beings, that refuge of
every kind of energy and splendour, created Consciousness, the first-born
of beings in the universe. We have heard that He created Consciousness
along with the Mind,--Consciousness which is the refuge of all created
things. That Consciousness upholds all creatures and both the past and
the future. After that great Being, O mighty-armed one, viz.,
Consciousness, had sprung, an exceedingly beautiful lotus, possessed of
effulgence like the Sun's, grew out of the navel of the Supreme Being
(floating on the waters). Then, O son, the illustrious and divine
Brahman, the Grandsire of all creatures, sprang into existence from that
lotus, irradiating all the points of the horizon with his effulgence.
After the high-souled Grandsire had, O mighty-armed one, thus sprung from
the primeval lotus, a great Asura of the name of Madhu, having no
beginning, started into birth, springing from the attribute or Darkness
(Tamas). The foremost of all Beings, (viz., the Supreme Divinity), for
benefiting Brahman, slew that fierce Asura of fierce deeds, engaged even
then in the fierce act (of slaying the Grand-sire). From this slaughter,
O son, (of the Asura named Madhu), all the gods and the Danavas and men
came to call that foremost of all righteous persons by the name of
Madhusudana (slayer of Madhu). [704] After this, Brahman created, by a
flat of his will, seven sons with Daksha completing the tale. They were
Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, (and the already
mentioned Daksha). The eldest born, viz., Marichi, begat, by a fiat of
his will, a son named Kasyapa, full of energy and the foremost of all
persons conversant with Brahma. From his toe, Brahman had, even before
the birth of Marichi, created a son. That son, O chief of Bharata's race,
was Daksha, the progenitor of creatures. [705] Unto Daksha were first born
three and ten daughters, O Bharata, the eldest of whom was called Diti.
Marichi's son Kasyapa, O sire, who was conversant with all duties and
their distinctions, who was of righteous deeds and great fame, became the
husband of those thirteen daughters. The highly-blessed Daksha (besides
the three and ten already spoken of) next begat ten other daughters. The
progenitor of creatures, viz., the righteous Daksha, bestowed these upon
Dharma. Dharma became father of the Vasus, the Rudras of immeasurable
energy, the Viswedevas, the Sadhyas, and the Maruts, O Bharata. Daksha
next begat seven and twenty other younger daughters. The highly-blessed
Soma became the husband of them all. The other wives of Kasyapa gave
birth to Gandharvas, horses, birds, kine, Kimpurushas, fishes, and trees
and plants. Aditi gave birth to the Adityas. the foremost ones among the
gods, and possessed of great strength. Amongst them Vishnu took birth in
the form of a dwarf. Otherwise called Govinda, he became the foremost of
them all. Through his prowess, the prosperity of the gods increased. The
Danavas were vanquished. The offspring of Diti were the Asuras. Danu gave
birth to the Danavas having Viprachitti for their foremost. Diti gave
birth to all the Asuras of great strength.

"The slayer of Madhu also created the Day and the Night, and the Season
in their order, and the Morn and the Even. After reflection, he also
created the clouds, and all the (other) immobile and mobile objects.
Possessed of abundant energy, he also created the Viswas and the earth
with all things upon her. Then the highly blessed and puissant Krishna, O
Yudhishthira, once again created from his mouth a century of foremost
Brahmanas. From his two arms, he created a century of Kshatriyas, and
from his thighs a century of Vaisyas. Then, O bull of Bharata's race,
Kesava created from his two feet a century of Sudras. Possessed of great
ascetic merit, the slayer of Madhu, having thus created the four orders
of men, made Dhatri (Brahman) the lord and ruler of all created beings.
Of immeasurable effulgence, Brahman became also the expositor of the
knowledge of the Vedas. And Kesava made him, called Virupaksha, the ruler
of the spirits and ghosts and of those female beings called the Matrikas
(mothers). And he made Yama the ruler of the Pitris and of all sinful
men. [706] The Supreme Soul of all creatures also made Kuvera the lord of
all treasures. He then created Varuna the lord of waters and governor of
all aquatic animals. The puissant Vishnu made Vasava the chief of all the
deities. In those times, men lived as long as they chose to live, and
were without any fear of Yama. Sexual congress, O chief of the Bharatas,
was then not necessary for perpetuating the species. In those days
offspring were begotten by flat of the will. In the age that followed,
viz., Treta, children were begotten by touch alone. The people of that
age even, O monarch, were above the necessity of sexual congress. It was
in the next age, viz., Dwapara, that the practice of sexual congress
originated, O king, to prevail among men. In the Kali age, O monarch, men
have come to marry and live in pairs.

"I have now told thee of the supreme Lord of all creatures. He is also
called the Ruler of all and everything. I shall now, O son of Kunti,
speak to thee about the sinful creatures of the earth. Listen to me. [707]
Those men, O king, are born in the southern region and are called
Andrakas, Guhas, Pulindas, Savaras, Chuchukas, Madrakas. [708] Those that
are born in the northern region, I shall also mention. They are Yamas,
Kamvojas, Gandharas, Kiratas and Barbaras. All of them, O sire, are
sinful, and move on this Earth, characterised by practices similar to
those of Chandalas and ravens and vultures. In the Krita age, O sire,
they were nowhere on earth. It is from the Treta that they have had their
origin and began to multiply, O chief of Bharata's race. When the
terrible period came, joining Treta and the Dwapara, the Kshatriyas,
approaching one another, engaged themselves in battle. [709]

"Thus, O chief of Kuru's race, this universe was started into birth by
the high-souled Krishna. That observer of all the worlds, viz., the
celestial Rishi Narada, has said that Krishna is the Supreme God. [710]
Even Narada, O king, admits the supremacy of Krishna and his eternity, O
mighty-armed chief of Bharata's race. [711] Thus, O mighty-armed one, is
Kesava of unvanquishable prowess. That lotus-eyed one, is not a mere man.
He is inconceivable.'"



SECTION CCVIII

"Yudhishthira asked, 'Who were the first Prajapatis, O bull of Bharata's
race? What highly-blessed Rishis are there in existence and on which
points of the compass do each of them dwell?'

"Bhishma said., 'Hear me, O chief of the Bharatas, about what thou askest
me. I shall tell thee who the Prajapatis were and what Rishis are
mentioned as dwelling on which point of the horizon. There was at first
one Eternal, Divine, and Self-born Brahman. The Self-born Brahman begat
seven illustrious sons. They were Marichi, Atri, Angiras, Pulastya,
Pulaha, Kratu, and the highly-blessed Vasishtha who was equal to the
Self-born himself. These seven sons have been mentioned in the Puranas as
seven Brahmanas. I shall now mention all the Prajapatis who came after
these. In Atri's race was born the eternal and divine Varhi the ancient,
who had penances for his origin. From Varhi the ancient sprang the ten
Prachetasas. The ten Prachetasas had one son between them, viz., the
Prajapati called by the name of Daksha. This last has two names in the
world, viz., Daksha and Kasyapa. Marichi had one son called Kasyapa. This
last also has two names. Some call him Arishtanemi, and some Kasyapa.
Atri had another son born of his lions, viz., the handsome and princely
Soma of great energy. He performed penances for a thousand celestial
Yugas. The divine Aryaman and they who were born unto him as his sons, O
monarch, have been described as setters of commands, and creators of all
creatures. Sasavindu had ten thousand wives. Upon each of them their lord
begat a thousand sons, and so the tale reached ten hundred thousands.
Those sons refused to call anybody else save themselves as Prajapatis.
The ancient Brahmanas bestowed an appellation on the creatures of the
world, derived from Sasavindu. That extensive race of the Prajapati
Sasavindu became in time the progenitor of the Vrishni race. These that I
have mentioned are noted as the illustrious Prajapatis. After this, I
shall mention the deities that are the lords of the three worlds. Bhaga,
Ansa, Aryyaman, Mitra, Varna, Savitri, Dhatri, Vivaswat of great might,
Tvashtri, Pushan, Indra, and Vishnu known as the twelfth,--these are the
twelve Adityas, all sprung from Kasyapa. Nasatya and Dasra are mentioned
as the two Aswins. These two are the sons of the illustrious Martanda,
the eighth in the above tale. These were called first the gods and the
two classes of Pitris. Tvashtri had many sons. Amongst them were the
handsome and famous Viswarupa, Ajaikapat, Ahi, Bradhna, Virupaksha, and
Raivata. Then there were Hara and Vahurupa, Tryamvaka the chief of the
Deities, and Savitrya, Jayanta and Pinaki the invincible. The
highly-blessed Vasus, eight in number, have formerly been enumerated by
me. These were reckoned as gods at the time of the Prajapati Manu. These
were at first called the gods and the Pitris. Amongst the Siddhas and the
Sadhyas there were two classes in consequence of conduct and youth. The
deities were formerly considered to be of two classes, viz., the Ribhus
and the Maruts. Thus have the Viswas, the gods and the Aswins, been
enumerated. Amongst them, the Adityas are Kshatriyas, and the Maruts are
Vaisyas. The two Aswins, engaged in severe penances, have been said to be
Sudras. The deities sprung from Angirasa's line have been said to be
Brahmanas. This is certain. Thus have I told thee about the fourfold
order among the gods. The person who, after rising from his bed at morn,
recites the names of these deities, becomes cleansed of all his sins
whether committed by himself intentionally or Unintentionally, or whether
born of his intercourse with others. Yavakriti, Raivya, Arvavasu,
Paravasu, Ausija, Kashivat, and Vala have been said to be the sons of
Angiras. These, and Kanwa son of Rishi Medhatithi, and Varhishada, and
the well-known seven Rishis who are the progenitors of the three worlds,
all reside in the East. Unmucha, Vimucha, Svastyatreya of great energy,
Pramucha, Idhmavaha, and the divine Dridhavrata, and Mitravaruna's son
Agastya of great energy, these regenerate Rishis all reside in the south.
Upangu, Karusha, Dhaumya, Parivyadha of great energy, and those great
Rishis called Ekata, Dwita, and Trita, and Atri's son, viz., the
illustrious and puissant Saraswata, these high-souled ones reside in the
west. Atreya, and Vasishtha, and the great Rishi Kasyapa, and Gautama,
Bharadwaja, and Viswamitra, the son of Kusika, and the illustrious son of
the high-souled Richika, viz., Jamadagni,--these seven live in the north.
Thus have I told thee about the great Rishis of fiery energy that live in
the different points of the compass. Those high-souled ones are the
witnesses of the universe, and are the creators of all the worlds. Even
thus do they dwell in their respective quarters. By reciting their names
one is cleansed of all one's sins. A person by repairing to those points
becomes cleansed of all his sins and succeeds in returning home in
safety'"



SECTION CCIX

"Yudhishthira said, 'O grandsire, O thou of great wisdom and invincible
prowess in battle, I wish to hear in detail of Krishna who is immutable
and omnipotent. O bull among men, tell me truly everything about his
great energy and the great feats achieved by him in days of old. Why did
that puissant one assume the form of an animal, and for achieving what
particular act? Tell me all this, O mighty warrior!'

"Bhishma said, 'Formerly, on one occasion, while out ahunting, I arrived
at the hermitage of Markandeya. There I beheld diverse classes of
ascetics seated by thousands. The Rishis honoured me by the offer of
honey and curds. Accepting their worship, I reverentially saluted them in
return. The following that I shall recite was narrated there by the great
Rishi Kasyapa. Listen with close attention to that excellent and charming
account. In former days, the principal Danavas, endued with wrath and
cupidity, and mighty Asuras numbering by hundreds and drunk with might,
and innumerable other Danavas that were invincible in battle, became
exceedingly jealous of the unrivalled prosperity of the gods. Oppressed
(at last) by the Danavas, the gods and the celestial Rishis, failing to
obtain peace, fled away in all directions. The denizens of heaven saw the
earth looking like one sunk in sore distress. Overspread with mighty
Danavas of terrible mien, the earth seemed to be oppressed with a heavy
weight. Cheerless and griefstricken, she seemed as if going down into the
nether depths. The Adityas, struck with fear, repaired to Brahman, and
addressing him, said, 'How, O Brahman, shall we continue to bear these
oppressions of the Danavas?' The Self-born answered them, saying, 'I have
already ordained what is to be done in this matter. Endued with boons,
and possessed of might, and swelling with pride, those senseless wretches
do not know that Vishnu of invisible form, that God incapable of being
vanquished by the very deities all acting together, hath assumed the form
of a boar. That Supreme Deity, rushing to the spot whither those wretches
among Danavas, of terrible aspect, are dwelling in thousands below the
earth, will slay them all.' Hearing these words of the Grandsire,
foremost ones among the deities felt great joy. Sometime after, Vishnu
those of mighty energy, encased in the form of a Boar, penetrating into
the nether regions, rushed against those offspring of Diti. Beholding
that extraordinary creature, all the Daityas, uniting together and
stupefied by Time, quickly proceeded against it for exerting their
strength, and stood surrounding it. Soon after, they all rushed against
that Boar and seized it simultaneously. Filled with rage they endeavoured
to drag the animal from every side. Those foremost of Danavas, of huge
bodies, possessed of mighty energy, swelling with strength, succeeded
not, however, O monarch, in doing anything to that Boar. At this they
wondered much and then became filled with fear. Numbering in thousands,
they regarded that their last hour had come. Then that Supreme God of all
the gods, having yoga for his soul and yoga for his companion, became
rapt in yoga, O chief of the Bharatas, and began to utter tremendous
roars, agitating those Daityas and Danavas. All the worlds and the ten
points of the compass resounded with those roars, which, for this reason,
agitated all creatures and filled them with fear. The very gods with
Indra at their head became terror-stricken. The whole universe became
stilled in consequence of that sound. It was a dreadful time. All mobile
and immobile beings became stupefied by that sound. The Danavas,
terrified by that sound, began to fall down lifeless, paralysed by the
energy of Vishnu. The Boar, with its hoofs, began to pierce those enemies
of the gods, those denizens of the nether regions, and tear their flesh,
fat, and bones. In consequence of those tremendous roars, Vishnu came to
be called by the name of Sanatana. [712] He is also called Padmanabha. He
is the foremost of yogins. He is the Preceptor of all creatures, and
their supreme Lord. All the tribes of the gods then repaired to the
Grandsire. Arrived at the presence, those illustrious ones a dressed the
Lord of the universe, saying, 'What sort of a noise is this, O puissant
one? We do not understand it. Who is this one, or whose is this sound at
which the universe hath been stupefied? With the energy of this sound or
of its maker, the gods and the Danavas have all been deprived of their
senses.' Meanwhile, O mighty-armed one, Vishnu in his porcine form was in
sight of the assembled gods, his praises hymned by the great Rishis.'

"The Grandsire said, 'That is the Supreme God, the Creator of all beings,
the soul of all creatures, the foremost of all yogins. Of huge body and
great strength, he cometh here, having slain the foremost ones among the
Danavas. He is the Lord of all beings, the master of yoga, the great
ascetic, the Soul of all living beings. Be still, all of you. He is
Krishna, the destroyer of all obstacles and impediments. [713] That
Supreme God, of immeasurable splendour, that great refuge of all
blessings, having achieved a most difficult feat that is incapable of
being accomplished by others, has returned to his own unmixed
nature. [714] It is He from whose navel the primeval lotus had sprung. He
is the foremost of yogins. Of supreme soul, He is the creator of all
beings. There is no need for sorrow or fear or grief, ye foremost of
gods! He is the Ordainer. He is the Creating Principle. He is
all-destroying Time. It is He who upholds all the world. The roars that
have alarmed you are being uttered by that high-souled one. Of mighty
arms, He is the object of the universal worship. Incapable of
deterioration, that lotus-eyed one is the origin of all beings and their
lord.'"



SECTION CCX

"Yudhishthira said, 'Tell me, O sire, of that high yoga by which, O
Bharata, I may obtain Emancipation, O foremost of speakers, I desire to
know everything about that yoga truly.'

"Bhishma said, 'In this connection is cited the old narrative of the
discourse between a preceptor and his disciple on the subject of
Emancipation. There was a regenerate preceptor who was the foremost of
Rishis. He looked like a mass of splendour. Possessed of a high soul, he
was firm in truth and a complete master of his senses. Once on a time, a
disciple of great intelligence and close attention, desirous of obtaining
what was for his highest good, touched the preceptor's feet, and standing
with joined hands before him, said, If, O illustrious one, thou hast been
gratified with the worship I have offered thee, it behoveth thee to solve
a great doubt of mine. Whence am I and whence art thou? Tell me this
fully. Tell me also what is the final cause. Why also, O best of
regenerate ones, when the material cause in all beings is the same, their
origin and destruction happen in such dissimilar ways? It beseems thee, O
thou of great learning, also to explain the object of the declarations in
the Vedas (about difference of rites in respect of different classes of
men), the meaning of the injunctions of the Smritis and of those
injunctions which apply to all cases of men.' [715]

"The preceptor said, 'Listen, O disciple, O thou of great wisdom! This
that thou hast asked me is undisclosed in the very Vedas and is the
highest subject for thought or discourse. It is called Adhyatma and is
the most valuable of all branches of learning and of all sacred
institutes. Vasudeva is the Supreme (cause) of the universe. He is the
origin of the Vedas (viz., Om). He is Truth, Knowledge, Sacrifice,
Renunciation, Self-restraint, and Righteousness. Persons conversant with
the Vedas know Him as All-pervading, Eternal, Omnipresent, the Creator
and the Destroyer, the Unmanifest, Brahma, Immutable. Hear now the story
of Him who took his birth in Vrishni's race. A Brahmana should hear of
the greatness of that God of gods, viz., Him called Vishnu of
immeasurable energy, from the lips of Brahmanas. A person of the royal
order should hear it from persons of that order. One who is a Vaisya
should hear it from Vaisyas, and a high-souled Sudra should hear it from
Sudras. Thou deservest to hear it. Listen now to the auspicious account
of Krishna, that narrative which is the foremost of all narratives.
Vasudeva is the wheel of Time, without beginning and without end.
Existence and Non-existence are the attributes by which His real nature
is known. The universe revolves like a wheel depending upon that Lord of
all beings. O best of men, Kesava, that foremost of all beings, is said
to be that which is Indestructible, that which is Unmanifest, that which
is Immortal, Brahma, and Immutable. The highest of the high, and without
change or deterioration himself, he created the Pitris, the gods, the
Rishis, the Yakshas, the Rakshasas, the Nagas, the Asuras, and human
beings. It is He who also created the Vedas and the eternal duties and
customs of men. Having reduced everything into non-existence, he once
more, in the beginning of a (new) yuga, creates Prakriti (primordial
matter). As the diverse phenomena of the several seasons appear one after
another according to the season that comes, after the like manner
creatures start forth into existence at the beginning of every
(celestial) yuga. Corresponding with those creatures that start into life
is the knowledge of rules and duties that have for their object the
regulation of the world's course. [716] At the end of every (celestial)
yuga (when universal destruction sets in) the Vedas and all other
scriptures disappear (like the rest). In consequence of the grace of the
Self-born, the great Rishis, through their penances, first re-acquire the
lost Vedas and the scriptures. The Self-born (Brahman) first acquired the
Vedas. Their branches called the Angas were first acquired by (the
celestial preceptor) Vrihaspati. Bhrigu's son (Sukra) first acquired the
science of morality that is so beneficial for the universe. The science
of music was acquired by Narada; that of arms by Bharadwaja; the history
of the celestial Rishis by Gargya: that of medicine by the
dark-complexioned son of Atri. Diverse other Rishis, whose names are
connected therewith, promulgated diverse other sciences such as Nyaya,
Vaiseshika, Sankhya, Patanjala, etc. Let that Brahma which those Rishis
have indicated by arguments drawn from reason, by means of the Vedas, and
by inferences drawn from the direct evidence of the senses, be adored.,
Neither the gods nor the Rishis were (at first) able to apprehend Brahma
which is without beginning and which is the highest of the high. Only the
divine creator of all things, viz., the puissant Narayana, had knowledge
of Brahma. From Narayana, the Rishis, the foremost ones among the deities
and the Asuras, and the royal sages of old, derived the knowledge of that
highest remedy of the cure of sorrow. When primordial matter produces
existences through the action of the primal energy, the universe with all
its potencies begins to flow from it. From one lighted lamp thousands of
other lamps are capable of being lighted. After the same manner,
primordial matter produces thousands of existent things. In consequence,
again, of its infinity primordial matter is never exhausted. From the
Unmanifest flows the Understanding determined by acts. The Understanding
produces Consciousness. From Consciousness proceeds Space. From Space
proceeds Wind. From the Wind proceeds Heat. From Heat proceeds Water, and
from Water is produced the Earth. These eight constitute primordial
Prakriti. The universe rests on them. From those Eight have originated
the five organs of knowledge, the five organs of action, the five objects
of the (first five) organs, and the one, viz., the Mind, forming the
sixteenth, which is the result of their modification. The ear, the skin,
the two eyes, the tongue, and the nose are the five organs of knowledge.
The two feet, the lower duct, the organ of generation, the two arms, and
speech, are the five organs of action. Sound, touch, form, taste, and
smell are the five objects of the senses, covering all the things. The
Mind dwells upon all the senses and their objects. In the perception of
taste, it is the Mind that becomes the tongue, and in speech it is the
Mind that becomes words. Endued with the different senses, it is the Mind
that becomes all the objects that exist in its apprehension. These
sixteen, existing in their respective forms, should be known as deities.
These worship Him who creates all knowledge and dwells within the body.
Taste is the attribute of water; scent is the attribute of earth; hearing
is the attribute of space; vision is the attribute of fire or light; and
touch should be known as the attribute of the wind. This is the case with
all creatures at all times. The Mind, it has been said, is the attribute
of existence. Existence springs from the Unmanifest (of Prakriti) which,
every intelligent person should know, rests in That which is the Soul of
all existent beings. These existences, resting upon the supreme Divinity
that is above Prakriti and that is without any inclination for action,
uphold the entire universe of mobiles and immobiles. This sacred edifice
of nine doors [717] is endued with all these existences. That which is
high above them, viz., the Soul, dwells within it, pervading it all over.
For this reason, it is called Purusha. The Soul is without decay and not
subject to death. It has knowledge of what is manifest and what is
unmanifest. It is again all-pervading, possessed of attributes, subtile,
and the refuge of all existences and attributes. As a lamp discovers all
objects great or small (irrespective of its own size), after the same
manner the Soul dwells in all creatures as the principle of knowledge
(regardless of the attributes or accidents of those creatures). Urging
the ear to hear what it hears, it is the Soul that hears. Similarly,
employing the eye, it is the Soul that sees. This body furnishes the
means by which the Soul derives knowledge. The bodily organs are not the
doers, but it is the Soul that is the doer of all acts. There is fire in
wood, but it can never be seen by cutting open a piece of wood. After the
same manner, the Soul dwells within the body, but it can never be seen by
dissecting the body. The fire that dwells in wood may be seen by
employing proper means, viz., rubbing the wood with another piece of
wood. After the same manner, the Soul which dwells within the body may be
seen by employing proper means, viz., yoga. Water must exist in rivers.
Rays of light are always attached to the sun. After the same manner, the
Soul has a body. This connection does not cease because of the constant
succession of bodies that the Soul has to enter. [718] In a dream, the
Soul, endued with the fivefold senses, leaves the body and roves over
wide areas. After the same manner, when death ensues, the Soul (with the
senses in their subtile forms) passes out of one body for entering
another. The Soul is bound by its own former acts. Bound by its own acts
done in one state of existence, it attains to another state. Indeed, it
is led from one into another body by its own acts which are very powerful
in respect of their consequences. How the owner of a human body, leaving
off his body, enters another, and then again into another, how, indeed,
the entire range of beings is the result of their respective acts (of
past and present lives), I will presently tell you.'"



SECTION CCXI

"Bhishma said, 'All immobile and mobile beings, distributed into four
classes, have been said to be of unmanifest birth and unmanifest death.
Existing only in the unmanifest Soul, the Mind is said to possess the
attributes of the unmanifest. [719] As a vast tree is ensconced within a
small unblown Aswattha flower and becomes observable only when it comes
out, even so birth takes place from what is unmanifest. A piece of iron,
which is inanimate, runs towards a piece of loadstone. Similarly,
inclinations and propensities due to natural instincts, and all else, run
towards the Soul in a new life. [720] Indeed, even as those propensities
and possessions born of Ignorance and Delusion, and inanimate in respect
of their nature, are united with Soul when reborn, after the same manner,
those other propensities and aspirations of the Soul that have their gaze
directed towards Brahma become united with it, coming to it directly from
Brahma itself. [721] Neither earth, nor sky, nor heaven, nor things, nor
the vital breaths, nor virtue and vice, nor anything else, existed
before, save the Chit-Soul. Nor have they any necessary connection with
even the Chit-Soul defiled by Ignorance. [722] The Soul is eternal. It is
indestructible. It occurs in every creature. It is the cause of the Mind.
It is without attributes, This universe that we perceive hath been
declared (in the Vedas) to be due to Ignorance or Delusion. The Soul's
apprehensions of form, etc., are due to past desires. [723] The Soul, when
it becomes endued with those causes (viz., desire), is led to the state
of its being engaged in acts. In consequence of that condition (for those
acts again produce desires to end in acts anew and so on),--this vast
wheel to existence revolves, without beginning and without end. [724] The
Unmanifest, viz., the Understanding (with the desires), is the nave of
that wheel. The Manifest (i.e., the body with the senses) constitutes its
assemblage of spokes, the perceptions and acts from its circumference.
Propelled by the quality of Rajas (Passion), the Soul presides over it
(witnessing its revolutions). Like oilmen pressing oilseeds in their
machine, the consequences born of Ignorance, assailing the universe (of
creatures) which is moistened by Rajas, press or grind it in that wheel.
In that succession of existences, the living creature, seized by the idea
of Self in consequence of desire, engages itself in acts. In the union of
cause and effect, those acts again become (new causes). [725] Effects do
not enter into causes. Nor do causes enter into effects. In the
production of effects, Time is the Cause. The primordial essences (eight
in number as mentioned before), and their modifications six-(teen in
number), fraught with causes, exists in a state of union, in consequence
of their being always presided over by the Soul. Like dust following the
wind that moves it, the creature-Soul, divested of body, but endued still
with inclinations born of Passion and Darkness and with principles of
causes constituted by the acts of the life that is over, moves on,
following the direction that the Supreme Soul gives it. The Soul,
however, is never touched by those inclinations and propensities. Nor are
these touched by the Soul that is superior to them. The wind, which is
naturally pure, is never stained by the dust it bears away. [726] As the
wind is truly separate from the dust it bears away, even so, the man of
wisdom should know, is the connection between that which is called
existence or life and the Soul. No one should take it that the Soul, in
consequence of its apparent union with the body and the senses and the
other propensities and beliefs and unbeliefs, is really endued therewith
as its necessary and absolute qualities. On the other hand, the Soul
should be taken as existing in its own nature. Thus did the divine Rishi
solve the doubt that had taken possession of his disciple's mind.
Notwithstanding all this, people depend upon means consisting of acts and
scriptural rites for casting off misery and winning happiness. Seeds that
are scorched by fire do not put forth sprouts. After the same manner, if
everything that contributes to misery be consumed by the fire of true
knowledge, the Soul escapes the obligation of rebirth in the world.'



SECTION CCXII

"Bhishma said, 'Persons engaged in the practice of acts regard the
practice of acts highly. Similarly, those that are devoted to Knowledge
do not regard anything other than Knowledge. Persons fully conversant
with the Vedas and depending upon the utterances contained in them, are
rare. They that are more intelligent desire the path of abstention from
acts as the better of the two, viz., heaven and emancipation. [727]
Abstention from acts is observed by those that are possessed of great
wisdom. That conduct, therefore, is laudable. The intelligence which
urges to abstention from acts, is that by which one attains to
Emancipation. Possessed of body, a person, through folly, and endued with
wrath and cupidity and all the propensities born of Passion and Darkness,
becomes attached to all earthly objects. One, therefore, who desires to
destroy one's connection with the body, should never indulge in any
impure act. On the other hand, one should create by one's acts a path for
attaining to emancipation, without wishing for regions of felicity (in
the next world). [728] As gold, when united with iron, loses its purity
and fails to shine, even so Knowledge, when existing with attachment to
earthly objects and such other faults, fails to put forth its
splendour. [729] He who, influenced by cupidity and following the dictates
of desire and wrath, practises unrighteousness, transgressing the path of
righteousness, meets with complete destruction. [730] One who is desirous
of benefiting oneself should never follow, with excess of attachments,
earthly possessions represented by the objects of the senses. If one does
it, wrath and joy--and sorrow arise from one another (and make one
miserable). When every one's body is made up of the five original
elements as also of the three attributes of Goodness, Passion, and
Darkness, whom shall one adore and whom shall one blame with what words?
Only they that are fools become attached to the objects of the senses. In
consequence of folly they do not know that their bodies are only
modifications. [731]

As a house made of earth is plastered over with earth, even so this body
which is made of earth is kept from destruction by food which is only a
modification of earth. Honey and oil and milk and butter and meat and
salt and treacle and grain of all kinds and fruit and roots are all
modifications of earth and water. Recluses living in the wilderness,
giving up all longing (for rich and savoury food), take simple food, that
is again unsavoury, for only supporting the body. After the same manner,
a person that dwells in the wilderness of the world, should be ready for
labour and should take food for passing through life, like a patient
taking medicine. [732] A person of noble soul, examining all things of an
earthly nature that come upon him, by the aid of truth, purity, candour,
a spirit of renunciation, enlightenment, courage, forgiveness, fortitude,
intelligence, reflection, and austerities, and desirous of obtaining
tranquillity, should restrain his senses. All creatures, stupefied, in
consequence of Ignorance, by the attributes of Goodness and Passion and
Darkness, are continually revolving like a wheel. All faults, therefore,
that are born of Ignorance, should be closely examined and the idea of
Self which has its origin in Ignorance, and which is productive of
misery, should be avoided. The fivefold elements, the senses, the
attributes of Goodness, Passion, and Darkness, the three worlds with the
Supreme Being himself, and acts, all rest on Self-consciousness. [733] As
Time, under its own laws, always displays the phenomena of the seasons
one after another, even so one should know that Consciousness in all
creatures is the inducer of acts. [734] Tamas (from which proceeds
Consciousness) should be known as productive of delusions. It is like
Darkness and is born of Ignorance. To the three attributes of Goodness,
Passion, and Darkness are attached all the joys and sorrows (of
creatures). Listen now to those consequences that spring from the
attributes of Goodness, Passion, and Darkness. Contentment, the
satisfaction that arises from joy, certainty, intelligence, and
memory,--these are the consequences born of the attribute of Goodness. I
shall now mention the consequences of Passion and Darkness. Desire,
wrath, error, cupidity, stupefaction, fear, and fatigue, belong to the
attribute of Passion. Cheerlessness, grief, discontent, vanity, pride,
and wickedness, all belong to Darkness. Examining the gravity or
lightness of these and other faults that dwell in the Soul, one should
reflect upon each of them one after another (for ascertaining which of
them exist, which have become strong or weak, which have been driven off,
and which remain).'

"Yudhishthira said, 'What faults are abandoned by persons desirous of
Emancipation? What are those that are weakened by them? What are the
faults that come repeatedly (and are, therefore, incapable of being got
rid of)? What, again, are regarded as weak, through stupefaction (and,
therefore, as permissible)? What, indeed, are those faults upon whose
strength and weakness a wise man should reflect with the aid of
intelligence and of reasons? I have doubts upon these subjects. Discourse
to me on these, O grandsire!'

"Bhishma said, 'A person of pure Soul, by extracting all his faults by
their roots, succeeds in obtaining Emancipation. As an axe made of steel
cuts a steel chain (and accomplishing the act becomes broken itself),
after the same manner, a person of cleansed Soul, destroying all the
faults that spring from Darkness and that are born with the Soul (when it
is reborn), succeeds in dissolving his connection with the body (and
attaining Emancipation). [735] The qualities having their origin in
Passion, those that spring from Darkness, and those stainless one
characterised by purity (viz., those included under the quality of
Goodness), constitute as it were the seed from which all embodied
creatures have grown. Amongst these, the attribute of Goodness alone is
the cause through which persons of cleansed Souls succeed in attaining to
Emancipation. A person of cleansed soul, therefore, should abandon all
the qualities born of Passion and Darkness. Then again, when the quality
of Goodness becomes freed from those of Passion and Darkness, it becomes
more resplendent still. Some say that sacrifices and other acts performed
with the aid of mantras, and which certainly contribute to the
purification of the Soul, are evil or cruel acts. (This view is not
correct). On the other hand, those acts are the chief means for
dissociating the Soul from all worldly attachments, and for the
observance of the religion of tranquillity. Through the influence of the
qualities born of Passion, all unrighteous acts are performed, and all
acts fraught with earthly purposes as also all such acts as spring from
desire are accomplished. Through qualities born of Darkness, one does all
acts fraught with cupidity and springing from wrath. In consequence of
the attribute of Darkness, one embraces sleep and procrastination and
becomes addicted to all acts of cruelty and carnal pleasure. That person,
however, who, possessed of faith and scriptural knowledge, is observant
of the attribute of Goodness, attends only to all good things, and
becomes endued with (moral) beauty and soul free from every taint.'



SECTION CCXIII

"Bhishma said, 'From the attribute of Passion arises delusion or loss of
judgment. From the attribute of Darkness, O bull of Bharata's race, arise
wrath and cupidity and fear and pride. When all these are destroyed, one
becomes pure. By obtaining purity, a person succeeds in arriving at the
knowledge of the Supreme Soul which is resplendent with effulgence,
incapable of deterioration, without change, pervading all things, having
the unmanifest for his refuge, and the foremost of all the deities.
Invested in His maya, men fall away from knowledge and become senseless,
and in consequence of their knowledge being darkened, yield to
wrath. [736] From wrath, they become subject to desire. From desire spring
cupidity and delusion and vanity and pride and selfishness. From such
selfishness proceeds various kinds of acts. [737] From acts spring diverse
bonds of affection and from those bonds of affection spring sorrow or
misery and from acts fraught with joy and sorrow proceeds the liability
to birth and death. [738] In consequence of the obligation of birth, the
liability is incurred of a residence within the womb, due to the union of
vital seed and blood. That residence is defiled with excreta and urine
and phlegm, and always fouled with blood that is generated there.
Overwhelmed by thirst, the Chit-Soul becomes bound by wrath and the rest
that have been enumerated above. It seeks, however, to escape those
evils. In respect of this, women must be regarded as instruments which
set the stream of Creation agoing. By their nature, women are Kshetra,
and men are Kshetrajna in respect of attributes. For this reason, persons
of wisdom should not pursue women in especial (among other objects of the
world). [739] Indeed, women are like frightful mantra-powers. They stupefy
persons reft of wisdom. They are sunk in the attribute of Passion. They
are the eternal embodiment of the senses. [740] In consequence of the keen
desire that men entertain for women, off-spring proceed from them, due to
(the action of) the vital seed. As one casts off from one's body such
vermin as take their birth there but as are not on that account any part
of oneself, even so should one cast off those vermin of one's body that
are called children, who, though regarded as one's own, are not one's own
in reality. From the vital seed as from sweat (and other filth) creatures
spring from the body, influenced by the acts of previous lives or in the
course of nature. Therefore, one possessed of wisdom should feel no
regard for them. [741] The attribute of Passion rests on that of Darkness.
The attribute of Goodness, again, rests on that of Passion. Darkness
which is unmanifest overspreads itself on Knowledge, and causes the
phenomena of Intelligence and Consciousness. [742] That knowledge
possessing the attributes of Intelligence and Consciousness has been said
to be the seed of embodied Souls. That, again, which is the seed of such
knowledge is called the Jiva (or Chit-Soul). [743] In consequence of acts
and the virtue of time, the Soul goes through birth and repeated rounds
of rebirth. As in a dream the Soul sports as if invested with a body
which, of course, is due to the action of the mind, after the same
manner, it obtains in the mother's womb a body in consequence of
attributes and propensities having (past) acts for their origin. Whatever
senses while it is there, are awakened by past acts as the operating
cause, become generated in Consciousness in consequence of the mind
co-existing with attachments. [744] In consequence of the past thoughts of
sound that are awakened in it, the Soul, subjected to such influences,
receives the organ of hearing. Similarly, from attachment to forms, its
eye is produced, and from its longing after scent its organ of smelling.
From thoughts of touch it acquires the skin. In the same way the
five-fold breaths are acquired by it, viz., Prana, Apana, Vyana, Udana,
and Samana, which contribute to keep the body agoing. Encased in body
with all limbs fully developed in consequence (as shown above) of past
acts, the Soul takes birth, with sorrow, both physical and mental, in the
beginning, middle, and end. It should be known that sorrow springs from
the very fact of acceptance of body (in the womb). It increases with the
idea of Self. From renunciation of these (attachments which are the cause
of birth), sorrow meets with an end. He that is conversant with sorrow's
end attains to Emancipation. [745] Both the origin and the destruction of
the senses rest in the attribute of Passion. The man of wisdom should act
with proper scrutiny with the aid of the eye constituted by the
scriptures. [746] The senses of knowledge, even if they succeed in earning
all their objects, never succeed in overwhelming the man that is without
thirst. The embodied Soul, by making its senses weak, escapes the
obligation or rebirth.'" [747]



SECTION CCXIV

"Bhishma said, 'I shall now tell thee what the means are (for conquering
the senses) as seen with the eye of the scriptures. A person, O king,
will attain to the highest end by the help of such knowledge and by
framing his conduct accordingly. Amongst all living creatures man is said
to be the foremost.

Among men, those that are regenerate have been called the foremost; and
amongst the regenerate, they that are conversant with the Vedas. These
last are regarded as the souls of all living creatures. Indeed, those
Brahmanas that are conversant with the Vedas are regarded as all-seeing
and omniscient. They are persons who have become conversant with Brahma.
As a blind man, without a guide, encounters many difficulties on a road,
so has a person destitute of knowledge to encounter many obstacles in the
world. For this reason, those that are possessed of knowledge are
regarded as superior to the rest. Those that are desirous of acquiring
virtue practise diverse kinds of rites according to the dictates of the
scriptures. They do not, however, succeed in attaining to Emancipation,
all that they gain being those good qualities of which I shall presently
speak. [748] Purity of speech, of body, and of mind, forgiveness, truth,
steadiness, and intelligence,--these good qualities are displayed by
righteous persons observant of both kinds of religion. That which is
called Brahmacharya (religion of abstention or yoga) is regarded as the
means of attaining to Brahma. That is the foremost of all religions. It
is by the practice of that religion that one obtains the highest end
(viz., Emancipation). Brahmacharya is divested of all connection with the
five vital breaths, mind, understanding, the five senses of perception,
and the five senses of action. It is on that account free from all the
perceptions that the senses give. It is heard only as a word, and its
form, without being seen, can only be conceived. It is a state of
existence depending only on the mind. It is free from all connection with
the senses. That sinless state should be attained to by the understanding
alone. He that practises it duly attains to Brahma; he that practises it
half and half, attains to the condition of the gods; while he that
practises it indifferently, takes birth among Brahmanas and possessed of
learning attains to eminence. Brahmacharya is exceedingly difficult to
practise. Listen now to the means (by which one may practise it). That
regenerate person who betakes himself to it should subdue the quality of
Passion as soon as it begins to manifest itself or as soon as it begins
to be powerful. One that has betaken oneself to that vow should not speak
with women. He should never cast his eyes on an undressed woman. The
sight of women, under even indifferent circumstances, fills all
weak-minded men with Passion. If a person (while observing this vow)
feels a desire for woman rising in his heart, he should (as an expiation)
observe the vow called Krichcchra and also pass three days in water. [749]
If desire is entertained in course of a dream, one should, diving in
water, mentally repeat for three times the three Riks by
Aghamarshana. [750] That wise man who has betaken himself to the practice
of this vow should, with an extended and enlightened mind, burn the sins
in his mind which are all due to the quality of Passion. As the duct that
bears away the refuse of the body is very closely connected with the
body, even so the embodied Soul is very closely connected with the body
that confines it. The different kinds of juices, passing through the
network of arteries, nourish men's wind and bile and phlegm, blood and
skin and flesh, intestines and bones and marrow, and the whole body. Know
that there are ten principal ducts. These assist the functions of the
five senses. From those ten branch out thousands of other ducts that are
minuter in form. Like rivers filling the ocean at the proper season, all
these ducts, containing juices nourish the body. Leading to the heart
there is a duct called Manovaha. It draws from every part of the human
body the vital seed which is born of desire. Numerous other ducts
branching out from that principal one extend into every part of the body
and bearing the element of heat cause the sense of vision (and the rest).
As the butter that lies within milk is churned up by churning rods, even
so the desires that are generated in the mind (by the sight or thought of
women) draw together the vital seed that lies within the body. In the
midst of even our dreams passion having birth in imagination assails the
mind, with the result that the duct already named, viz., Manovaha, throws
out the vital seed born of desire. The great and divine Rishi Atri is
well-conversant with the subject of the generation of the vital seed. The
juices that are yielded by food, the duct called Manovaha, and the desire
that is born of imagination,--these three are the causes that originate
the vital seed which has Indra for its presiding deity. The passion that
aids in the emission of this fluid is, therefore, called Indriya. Those
persons who know that the course of vital seed is the cause of (that
sinful state of things called) intermixture of castes, are men of
restrained passions. Their sins are regarded to have been burnt off, and
they are never subjected to rebirth. He that betakes himself to action
simply for the purposes of sustaining his body, reducing with the aid of
the mind the (three) attributes (of Goodness, Passion, and Darkness) into
a state of uniformity, and brings at his last moments the vital breaths
to the duct called Manovaha, escapes the obligation of rebirth. [751] The
Mind is sure to gain Knowledge. It is the Mind that takes the form of all
things. The minds of all high-souled persons, attaining to success
through meditation, become freed from desire, eternal, and luminous. [752]
Therefore, for destroying the mind (as mind), one should do only sinless
deeds and freeing oneself from the attributes of Passion and Darkness,
one is sure to attain to an end that is very desirable. [753] Knowledge
(ordinarily) acquired in younger days becomes weakened with decrepitude.
A person, however, of ripe understanding succeeds, through the auspicious
effects of past lives, in destroying his desires. [754] Such a person, by
transcending the bonds of the body and the senses like a traveller
crossing a path full of obstacles, and transgressing all faults he sees,
succeeds in tasting the nectar (of Emancipation).'"



SECTION CCXV

"Bhishma said, 'Living creatures, by being attached to objects of the
senses which are always fraught with evil, become helpless. Those
high-souled persons, however, who are not attached to them, attain to the
highest end. The man of intelligence, beholding the world over-whelmed
with the evils constituted by birth, death, decrepitude, sorrow, disease,
and anxieties, should exert themselves for the attainment of
Emancipation. He should be pure in speech, thought, and body; he should
be free from pride. Of tranquil soul and possessed of knowledge, he
should lead a life of mendicancy, and pursue happiness without being
attached to any worldly object. Again, if attachment be seen to possess
the mind in consequence of compassion to creatures, he should, seeing
that the universe is the result of acts, show indifference in respect of
compassion itself. [755] Whatever good, acts are performed, or whatever
sin (is perpetrated), the doer tastes the consequences. Hence, one
should, in speech, thought, and deed, do only acts that are good. [756] He
succeeds in obtaining happiness who practises abstention from injuring
(others), truthfulness of speech, honesty towards all creatures, and
forgiveness, and who is never heedless. Hence one, exercising one's
intelligence, should dispose one's mind, after training it, on peace
towards all creatures. [757] That man who regards the practice of the
virtues enumerated above as the highest duty, as conducive to the
happiness of all creatures, and as destructive of all kinds of sorrow, is
possessed of the highest knowledge, and succeeds in obtaining happiness.
Hence (as already said), one should, exercising one's intelligence,
dispose one's mind, after training it, on peace towards all creatures.
One should never think of doing evil to others. One should not covet what
is far above one's power to attain. One should not turn one's thoughts
towards objects that are non-existent. One should, on the other hand,
direct one's mind towards knowledge by such persistent efforts as are
sure to succeed. [758] With the aid of the declarations of the Srutis and
of persistent efforts calculated to bring success, that Knowledge is sure
to flow. One that is desirous of saying good words or observing a
religion that is refined of all dross, should utter only truth that is
not fraught with any malice or censure. One that is possessed of a sound
heart should utter words that are not fraught with dishonesty, that are
not harsh, that are not cruel, that are not evil, and that are not
characterised by garrulity. The universe is bound in speech. If disposed
to renunciation (of all worldly objects) then should one proclaim, [759]
which a mind fraught with humility and a cleansed understanding, one's
own evil acts. [760] He who betakes himself to action, impelled thereto by
propensities fraught with the attribute of Passion, obtains much misery
in this world and at last sinks into hell. One should, therefore,
practise self-restraint in body, speech, and mind. Ignorant persons
bearing the burdens of the world are like robbers laden with their booty
of straggling sheep (secreted from herds taken out for pasture). The
latter are always regardful of roads that are unfavourable to them (owing
to the presence of the king's watch). [761] Indeed, as robbers have to
throw away their spoil if they wish for safety, even so should a person
cast off all acts dictated by Passion and Darkness if he is to obtain
felicity. Without doubt, a person that is without desire, free from the
bonds of the world, contented to live in solitude, abstemious in diet,
devoted to penances and with senses under control, that has burnt all his
sorrows by (the acquisition of) knowledge, that takes a pleasure in
practising all the particulars of yoga discipline, and that has a
cleansed soul, succeeds, in consequence of his mind being withdrawn into
itself, in attaining to Brahma or Emancipation. [762] One endued with
patience and a cleansed soul, should, without doubt, control one's
understanding. With the understanding (thus disciplined), one should next
control one's mind, and then with the mind overpower the objects of the
senses. Upon the mind being thus brought under control and the senses
being all subdued, the senses will become luminous and gladly enter into
Brahma. When one's senses are withdrawn into the mind, the result that
occurs is that Brahma becomes manifested in it. Indeed, when the senses
are destroyed., and the soul returns to the attribute of pure existence,
it comes to be regarded as transformed into Brahma. Then again, one
should never make a display of one's yoga power. On the other hand, one
should always exert to restrain one's senses by practising the rules of
yoga. Indeed, one engaged in the practice of yoga rules should do all
those acts by which one's conduct and disposition may become pure. [763]
(Without making one's yoga powers the means of one's subsistence) one
should rather live upon broken grains of corn, ripe beans, dry cakes of
seeds from which the oil has been pressed out, pot-herbs, half-ripe
barley, flour of fried pulses, fruits, and roots, obtained in alms. [764]
Reflecting upon the characteristics of time and place, one should
according to one's inclinations observe, after proper examination, vows
and rules about fasts. One should not suspend an observance that has been
begun. Like one slowly creating a fire, one should gradually extend an
act that is prompted by knowledge. By doing so, Brahma gradually shines
in one like the Sun. The Ignorance which has Knowledge for its resting
ground, extends its influence over all the three states (of waking,
dreaming and dreamless slumber). The Knowledge, again, that follows the
Understanding, is assailed by Ignorance. [765] The evil-hearted person
fails to obtain a knowledge of the Soul in consequence of taking it as
united with the three states although in reality it transcends them all.
When, however, he succeeds in apprehending the limits under which the
two, viz., union with the three states and separation from them, are
manifested, it is then that he becomes divested of attachment and attains
to Emancipation. When such an apprehension has been attained, one
transcends the effects of age, rises superior to the consequences of
decrepitude and death, and obtains Brahma which is eternal, deathless,
immutable, undeteriorating.'"



SECTION CCXVI

"Bhishma said, 'The yogin who wishes to always practise sinless
Brahmacharya and who is impressed with the faults attaching to dreams
should, with his whole heart, seek to abandon sleep. In dreams, the
embodied soul, affected by the attributes of Passion and Darkness, seems
to become possessed of another body and move and act influenced by
desire. [766] In consequence of application for the acquisition of
knowledge and of continued reflection and recapitulation, the yogin
remains always awake. Indeed, the yogin can keep himself continually
awake by devoting himself to knowledge. On this topic it has been asked
what is this state in which the embodied creature thinks himself
surrounded by and engaged in objects and acts? True it is that the
embodied being, with its senses really suspended, still thinks itself to
be possessed of body with all the senses of knowledge and of action. As
regards the question started, it is said that that master of yoga, named
Hari, comprehends truly how it happens. The great Rishis say that the
explanation offered by Hari is correct and consistent with reason. The
learned say that it is in consequence of the senses being worn out with
fatigue, dreams are experienced by all creatures. (Though the senses are
suspended) the mind, however, never disappears (or becomes inactive) and
hence arise dreams. This is said by all to be their noted cause. As the
imaginings of a person that is awake and engaged in acts, are due only to
the creative power of the mind, after the same manner the impressions in
a dream appertain only to the mind. A person with desire and attachment
obtains those imaginings (in dreams) based upon the impressions of
countless lives in the past. Nothing that impresses the mind once is ever
lost, and the Soul being cognisant of all those impressions causes them
to come forth from obscurity. [767] Whichever among the three attributes
of Goodness, Passion, and Darkness is brought about by the influence of
past acts and by whichever amongst them the mind is affected for the time
being in whatever way, the elements (in their subtile forms) display or
indicate accordingly (in the way of images). [768] After images have thus
been produced, the particular attribute of Goodness or Passion or
Darkness that may have been brought by past act rises in the mind and
conduces to its last result, viz., happiness or misery. Those images
having wind, bile, and phlegm for their chief causes, which men apprehend
through ignorance and in consequence of propensities fraught with Passion
and Darkness, cannot, it has been said, be easily discarded. [769]
Whatever objects again a person perceives in the mind (while wakeful)
through the senses in a state of perspicuity are apprehended by the mind
in dreams while the senses are obscured in respect of their
functions. [770] The Mind exists unobstructedly in all things. This is due
to the nature of the Soul. The Soul should be comprehended. All the
elements and the objects they compose exist in the Soul. [771] In the
state called dreamless slumber (sushupti), the manifest human body which,
of course, is the door of dreams, disappears in the mind. Occupying the
body the mind enters the soul which is manifest and upon which all
existent and non-existent things depend, and becomes transformed into a
wakeful witness with certainty of apprehension. Thus dwelling in pure
Consciousness which is the soul of all things; it is regarded by the
learned as transcending both Consciousness and all things in the
universe. [772] That yogin who in consequence of desire covets any of the
divine attributes (of Knowledge or Renunciation, etc.) should regard a
pure mind to be identical with the object of his desire. All things rest
in a pure mind or soul. [773] This is the result attained to by one who is
engaged in penances. That yogin, however, who has crossed Darkness or
ignorance, becomes possessed of transcending effulgence. When darkness or
ignorance has been transcended, the embodied Soul becomes Supreme Brahma,
the cause of the universe. [774] The deities have penances and Vedic
rites. Darkness (or pride and cruelty), which is destructive of the
former, has been adopted by the Asuras. This, viz., Brahma, which has
been said to have Knowledge only for its attribute, is difficult of
attainment by either the deities or the Asuras. It should be known that
the qualities of Goodness, Passion and Darkness belong to the deities and
the Asuras. Goodness is the attribute of the deities; while the two
others belong to the Asuras. Brahma transcends all those attributes. It
is pure Knowledge. It is Deathlessness. It is pure effulgence. It is
undeteriorating. Those persons of cleansed souls who know Brahma attain
to the highest end. One having knowledge for one's eye can say this much
with the aid of reason and analogy. Brahma which is indestructible can be
comprehended by only withdrawing the senses and the mind (from external
objects into the soul itself).'" [775]



SECTION CCXVII

"Bhishma said, 'He cannot be said to know Brahma who does not know the
four topics (viz., dreams, dreamless slumber, Brahma as indicated by
attributes, and Brahma as transcending all attributes), as also what is
Manifest (viz., the body), and what is Unmanifest (the chit-soul), which
the great Rishi  (Narayana) has described as Tattwam. [776] That which is
manifest should be known as liable to death. That which is unmanifest
(viz., the chit-soul), should be known as transcending death. The Rishi
Narayana has described the religion of Pravritti. Upon that rests the
whole universe with its mobile and immobile creatures. The religion of
Nivritti again leads to the unmanifest and eternal Brahma. [777] The
Creator (Brahma) has described the religion of Pravritti. Pravritti
implies rebirth or return. Nivritti, on the other hand, implies the
highest end. The ascetic who desires to discriminate with exactitude
between good and evil, who is always bent on understanding the nature of
the Soul, and who devotes himself to the religion of Nivritti, attains to
that high end. [778] One desirous of accomplishing this, should know both
the Unmanifest and Purusha of which I shall speak presently. That, again,
which is different from both the Unmanifest and Purusha, and which
transcends them both, and which is distinguished from all beings, should
be particularly viewed by one possessed of intelligence. [779] Both
Prakriti and Purusha are without beginning and without end. Both are
incapable of being known by their like. Both are eternal and
indestructible. Both are greater than the greatest (of being). In these
they are similar. They are points of dissimilarity again between them.
(Of these I shall speak presently). Prakriti is fraught with the three
attributes (of Goodness, Passion, and Darkness). It is also engaged in
creation. The true attributes of Kshetrajna (Purusha or the Soul) should
be known to be different. [780] Purusha is the apprehender of all the
transformations of Prakriti (but cannot be apprehended himself). He
transcends (in respect of his original nature) all attributes. As regards
Purusha and the Supreme Soul again, both of them are in-comprehensible.
In consequence again of both of them being without attributes by which
they can be distinguished, both are highly distinguished from all
else. [781] A turbaned person has his head circled with three folds of a
piece of cloth. (The person, however, is not identical with the turban he
wears). After the same manner the embodied Soul is invested with the
three attributes of Goodness, Passion, and Darkness. But though thus
invested, the Soul is not identical with those attributes. Hence these
four topics, which are covered by these fourfold considerations, should
be understood. [782] One who understands all this is never stupefied when
one has to draw conclusions (in respect of all subjects of enquiry). He
that is desirous of attaining to high prosperity should become pure in
mind, and betaking himself to austere practices in respect of the body
and the senses, should devote himself to yoga without desire of fruits.
The universe is pervaded by yoga power secretly circulating through every
part of it and illumining it brightly. The sun and the moon shine with
effulgence in the firmament of the heart in consequence of yoga power.
The result of yoga is Knowledge. Yoga is talked of very highly in the
world. [783] Whatever acts are destructive of Passion and Darkness
constitute yoga in respect of its real character. Brahmacharya and
abstention from injury are said to constitute yoga of the body; while
restraining mind and speech properly are said to constitute yoga of the
mind. The food that is obtained in alms from regenerate persons
conversant with the ritual is distinguished from all other food. By
taking that food abstemiously, one's sins born of Passion begin to fade.
A yogin subsisting upon such food finds his senses gradually withdrawn
from their objects. Hence, he should take only that measure of food which
is strictly necessary for the support of his body. (Another advice that
may be offered is that) that knowledge which one obtains gradually by
mind devoted to yoga should cheerfully be made one's own during one's
last moments by a forcible stretch of power. [784] The embodied Soul, when
divested of Rajas (does not immediately attain to Emancipation but)
assumes a subtile form with all the senses of perception and moves about
in space. When his mind becomes unaffected by acts, he, in consequence of
such renunciation (loses that subtile form and) becomes merged in
Prakriti (without however, yet attaining to Brahma or Emancipation which
transcends Prakriti). [785] After the destruction of this gross body, one
who through absence of heedlessness escapes from all the three bodies
(viz., the gross, the subtile and the karana) succeeds in attaining to
Emancipation. [786] The birth and death of creatures always depend upon
the cause constituted by original Ignorance (or Avidya). When knowledge
of Brahma arises, necessity no longer pursues the person. Those, however,
that accept what is the reverse of truth (by believing that to be Self
which is really not-Self) are men whose understandings are always taken
up with the birth and death of all existent things. (Such people never
dream even of Emancipation). [787] Supporting their bodies by aid of
patience, withdrawing their hearts from all external objects by the aid
of their understanding, and withdrawing themselves from the world of
senses, some yogins adore the senses in consequence of their
subtility. [788] Some amongst them, with mind cleansed by yoga, proceeding
according to (the stages indicated in) the scriptures and reaching the
highest, succeed in knowing it by the aid of the understanding and dwell
in that which is the highest and which without resting on any other thing
rests on itself. [789] Some worship Brahma in images. Some worship Him as
existing with attributes. Some repeatedly realise the highest Divinity
which has been described to be like a flash of lightning and which is
again indestructible. [790] Others who have burnt their sins by penances,
attain to Brahma in the end. All those high-souled persons attain to the
highest end. With the eye of scripture one should observe the subtile
attributes of these several forms, as distinguished by attributes, of
Brahma that are (thus) worshipped by men. The yogin who has transcended
the necessity of depending on the body, who has cast off all attachments,
and whose mind is devoted to yoga abstraction, should be known as another
instance of Infinity, as the Supreme Divinity, or as that which it
Unmanifest. [791] They whose hearts are devoted to the acquisition of
knowledge succeed first in freeing themselves from the world of mortals.
Subsequently, by casting off attachments they partake of the nature of
Brahma and at last attain to the highest end.

"Thus have persons conversant with the Vedas spoken of the religion that
leads to the attainment of Brahma. They who follow that religion
according to the measure of their knowledge all succeed in obtaining the
highest end. Even those persons who succeed in acquiring knowledge that
is incapable of being shaken (by the assaults of scepticism) and that
makes its possessors free from attachments of every kind, attain to
various high regions after death and become emancipated according to the
measure of their knowledge. Those persons of pure hearts who have imbibed
contentment from knowledge, and who have cast off all desires and
attachments, gradually approach in respect of their nature, nearer and
nearer to Brahma which has the unmanifest for his attribute, which is
divine, and without birth and death. Realising that Brahma dwells in
their Souls, they become themselves immutable and have never to return
(to the earth). Attaining to that supreme state which is indestructible
and eternal, they exist in felicity. The knowledge with respect to this
world is even this: it exists (in the case of erring persons). It does
not exist (in the case of those who have not been stupefied by error).
The whole universe, bound up in desire, is revolving like a wheel. As the
fibres of a lotus-stalk overspread themselves into every part of the
stalk, after the same manner the fibres of desire, which have neither
beginning nor end, spread themselves over every part of the body. As a
weaver drives his threads into a cloth by means of his shuttle, after the
same manner the threads that constitute the fabric of the universe are
woven by the shuttle of Desire. He who properly knows transformations of
Prakriti, Prakriti herself and Purusha, becomes freed from Desire and
attains to Emancipation. [792] The divine Rishi Narayana, that refuge of
the universe, for the sake of compassion towards all creatures, clearly
promulgated these means for the acquisition of immortality.'"



SECTION CCXVIII

"Yudhishthira said, 'By following what conduct, O thou that art
conversant with all courses of conduct, did Janaka, the ruler of Mithila
versed in the religion of Emancipation, succeed in attaining to
Emancipation, after casting off all worldly enjoyments?'

"Bhishma said, 'In this connection is cited the following old narrative
of the particular conduct by which that ruler, thoroughly conversant with
all courses of conduct, succeeded in achieving the highest felicity.
There was a ruler in Mithila of the name of Janadeva of Janaka's race. He
was ever engaged in reflecting upon the courses of conduct that might
lead to the attainment of Brahma. A century of preceptors always used to
live in his palace, lecturing him upon the diverse courses of duty
followed by people who had betaken themselves to diverse modes of
life. [793] Given to the study of the Vedas, he was not very well
satisfied with the speculations of his instructors on the character of
the Soul, and in their doctrines of extinction upon the dissolution of
the body or of rebirth after death. Once upon a time a great ascetic of
the name of Panchasikha, the son of Kapila, having roamed over the whole
world, arrived at Mithila. Endued with correct conclusions in respect of
all speculations about the diverse duties connected with renunciation, he
was above all pairs of opposites (such as heat and cold, happiness and
misery), and of doubts he had none. He was regarded as the foremost of
Rishis. Dwelling wherever he pleased, he desired to place before the
reach of all men eternal felicity that is so difficult of attainment. It
seemed that he went about, amazing the world, having assumed the form of
none else than that great Rishi, that lord of creatures, whom the
followers of the Sankhya doctrine knew by the name of Kapila. He was the
foremost of all the disciples of Asuri and was called the undying. He had
performed a mental Sacrifice that had lasted for thousand years. [794] He
was firm in mind, and had completed all the rites and sacrifices that are
enjoined in the scriptures and that lead to the attainment of Brahma. He
was fully conversant with the five sheaths that cover the soul. [795] He
was devoted to the five acts connected with the adoration of Brahma, and
had the five qualities (of tranquillity, self-restraint, etc.). Known (as
already said) by the name of Panchasikha, he had approached one day a
large concourse of Rishis following the Sankhya doctrines and enquired of
them about the highest object of human acquisition, viz., the Unmanifest
or that upon which the five Purushas or sheaths (already named)
rest. [796] For the sake of obtaining a knowledge of the Soul, Asuri had
enquired of his preceptor. In consequence of the latter's instructions
and of his own penances, Asuri understood the distinction between the
body and the Soul and had acquired celestial vision. [797] In that
concourse of ascetics, Asuri made his exposition of the Immutable One,
and Indestructible Brahma which is seen in diverse forms. Panchasikha
became a disciple of Asuri. He lived on human milk. There was a certain
Brahmani of the name of Kapila. She was the wife of Asuri. [798]
Panchasikha was accepted by her as a son and he used to suck her breasts.
In consequence of this, he came to be known as the son of Kapila and his
understanding became fixed on Brahma. All this, about the circumstances
of his birth and those that led to his becoming the son of Kapila, was
said unto me by the divine Rishi. [799] The latter also told me about the
omniscience of Panchasikha. Conversant with all courses of duty,
Panchasikha, after having himself acquired high knowledge, (came to
Janaka) and knowing that that king had equal reverence for all his
preceptors, began to amaze that century of preceptors (by an exposition
of his doctrine fraught), with abundant reasons. Observing the talent of
Kapileya, Janaka became exceedingly attached to him, and abandoning his
hundred preceptors, began to follow him in particular. Then Kapileya
began to discourse unto Janaka, who had according to the ordinance bent
his head unto him (as a disciple should) and who was fully competent to
apprehend the sage's instructions, upon that high religion of
Emancipation which is explained in Sankhya treatises. Setting forth in
the first place the sorrows of birth, he spoke next of the sorrows of
(religious) acts. Having finished that topic he explained the sorrows of
all states of life ending even with that in the high region of the
Creator. [800] He also discoursed upon that Delusion for whose sake is the
practice of religion, and acts, and their fruits, and which is highly
untrustworthy, destructible, unsteady, and uncertain. [801] Sceptics say
that when death (of the body) is seen and is a matter of direct evidence
witnessed by all, they who maintain, in consequence of their faith in the
scriptures, that something distinct from the body, called the Soul,
exists are necessarily vanquished in argument. They also urge that one's
death means the extinction of one's Soul, and that sorrow, decrepitude,
and disease imply (partial) death of the Soul. He that maintains, owing
to error, that the Soul is distinct from the body and exists after the
loss of body, cherishes an opinion that is unreasonable. [802] If that be
regarded as existent which does not really exist in the world, then it
may be mentioned that the king, being regarded so, is really never liable
to decrepitude or death. But is he, on that account, to be really
believed to be above decrepitude and death? [803] When the question is
whether an object exists or does not exist, and when that whose existence
is asserted presents all the indications of non-existence, what is that
upon which ordinary people rely in settling the affairs of life? Direct
evidence is the root of both inference and the scriptures. The scriptures
are capable of being contradicted by direct evidence. As to inference,
its evidentiary effect is not much. Whatever be the topic, cease to
reason on inference alone. There is nothing else called jiva than this
body. In a banian seed is contained the capacity to produce leaves and
flowers and fruits and roots and bark. From the grass and water that is
taken by a cow are produced milk and butter, substances whose nature is
different from that of the producing causes. Substances of different
kinds when allowed to decompose in water for some time produce spirituous
liquors whose nature is quite different from that of those substances
that produce them. After the same manner, from the vital seed is produced
the body and its attributes, with the understanding, consciousness, mind,
and other possessions. Two pieces of wood, rubbed together, produce fire.
The stone called Suryakanta, coming in contact with the rays of the Sun,
produces fire. Any solid metallic substance, heated in fire, dries up
water when coming in contact with it. Similarly, the material body
produces the mind and its attributes of perception, memory, imagination,
etc. As the loadstone moves iron, similarly, the senses are controlled by
the mind. [804] Thus reason the sceptics. The sceptics, however, are in
error. For the disappearance (of only the animating force) upon the body
becoming lifeless (and not the simultaneous extinction of the body upon
the occurrence of that event) is the proof (of the truth that the body is
not the Soul but that the Soul is something separate from the body and
outlives it certainly. If, indeed, body and Soul had been the same thing,
both would have disappeared at the same instant of time. Instead of this,
the dead body may be seen for some time _after_ the occurrence of death.
Death, therefore, means the flight from the body of something that is
different from the body). The supplication of the deities by the very men
who deny the separate existence of the Soul is another good argument for
the proposition that the Soul is separate from the body or has existence
that may be independent of a gross material case. The deities to whom
these men pray are incapable of being seen or touched. They are believed
to exist in subtile forms. (Really, if a belief in deities divested of
gross material forms does no violence to their reason, why should the
existence of an immaterial Soul alone do their reason such violence)?
Another argument against the sceptic is that his proposition implies a
destruction of acts (for if body and Soul die together, the acts also of
this life would perish,--a conclusion which no man can possibly come to
if he is to explain the inequalities or condition witnessed in the
universe). [805] These that have been mentioned, and that have material
forms, cannot possibly be the causes (of the immaterial Soul and its
immaterial accompaniments of perception, memory, and the like). The
identity of immaterial existences with objects that are material cannot
be comprehended. (Hence objects that are themselves material cannot by
any means be causes for the production of things immaterial).--Some are
of opinion that there is rebirth and that it is caused by Ignorance, the
desire for acts, cupidity, heedlessness, and adherence to other faults.
They say that Ignorance (Avidya) is the soul. Acts constitute the seed
that is placed in that soil. Desire is the water that causes that seed to
grow, in this way they explain rebirth. They maintain that that ignorance
being ingrained in an imperceptible way, one mortal body being destroyed,
another starts I up immediately from it; and that when it is burnt by the
aid of knowledge, the destruction of existence itself follows or the
person attains to what is called Nirvana. This opinion also is erroneous.
 [This is the doctrine of Buddhists]. It may be asked that when the being
that is thus reborn is a different one in respect of its nature, birth,
and purposes connected with virtue and vice why should I then be regarded
to have any identity with the being that was? Indeed, the only inference
that can be drawn is that the entire chain of existences of a particular
being is not really a chain of connected links (but that existences in
succession are unconnected with one another). [806] Then, again if the
being that is the result of a rebirth be really different from what it
was in a previous phase of existence, it may be asked what satisfaction
can arise to a person from the exercise of the virtue of charity, or from
the acquisition of knowledge or of ascetic power, since the acts
performed by one are to concentrate upon another person in another phase
of existence (without the performer himself being existent to enjoy
them?) Another result of the doctrine under refutation would be that one
in this life may be rendered miserable by the acts of another in a
previous life, or having become miserable may again be rendered happy. By
seeing, however, what actually takes place in the world, a proper
conclusion may be drawn with respect to the unseen. [807] The separate
Consciousness that is the result of rebirth is (according to what may be
inferred from the Buddhistic theory of life) different from the
Consciousness that had preceded it in a previous life. The manner,
however, in which the rise or appearance of that separate Consciousness
is explained by that theory does not seem to be consistent or reasonable.
The Consciousness (as it existed in the previous life) was the very
reverse of eternal, being only transitory, extending as it did till
dissolution of the body. That which had an end cannot be taken as the
cause for the production of a second Consciousness appearing after the
occurrence of the end. If, again, the very loss of the previous
Consciousness be regarded as the cause of the production of the second
Consciousness, then upon the death of a human body being brought about by
a heavy bludgeon, a second body would arise from the body that is thus
deprived of animation. [808] Once more, their doctrine of extinction of
life (or Nirvana or Sattwasankshaya) is exposed to the objection that
that extinction will become a recurring phenomenon like that of the
seasons, or the year, or the yuga, or heat, or cold, or objects that are
agreeable or disagreeable. [809] If for the purpose of avoiding these
objections, the followers of this doctrine assert the existence of a Soul
that is permanent and unto which each new Consciousness attaches, they
expose themselves to the new objection that that permanent substance, by
being overcome with decrepitude, and with death that brings about
destruction, may in time be itself weakened and destroyed. If the
supports of a mansion are weakened by time, the mansion itself is sure to
fall down at last. [810] The senses, the mind, wind, blood, flesh, bones
(and all the constituents of the body), one after another, meet with
destruction and enter each into its own productive cause. [811] If again
the existence of an eternal Soul be asserted that is immutable, that is
the refuge of the understanding, consciousness, and other attributes of
the usual kind, and that is dissociated from all these, such an assertion
would be exposed to a serious objection, for then all that is usually
done in the world would be unmeaning, especially with reference to the
attainment of the fruits of the charity and other religious acts. All the
declarations in the Srutis inciting to those acts, and all acts connected
with the conduct of men in the world, would be equally unmeaning, for the
Soul being dissociated from the understanding and the mind, there is no
one to enjoy the fruits of good acts and Vedic rites. [812] Thus diverse
kinds of speculations arise in the mind. Whether this opinion is right or
that is right, there is no means of settling. Engaged in reflecting on
those opinions, particular persons follow particular lines of
speculation. The understandings of these, directed to particular
theories, become wholly taken up with them and are at last entirely lost
in them. Thus all men are rendered miserable by pursuits, good or bad.
The Vedas along, bringing them back to the right path, guide them along
it, like grooms conducting their elephants. [813] Many men, with weakened
minds, covet objects that are fraught with great happiness. These,
however, have soon to meet with a much larger measure of sorrow, and
then, forcibly torn from their coveted meat, they have to own the sway of
death. What use has one, who is destined to destruction and whose life is
unstable, with kinsmen and friends and wives and other possessions of
this kind? He who encounters death after having cast off all these,
passes easily out of the world and has never to return. Earth, space,
water, heat and wind, always support and nourish the body. Reflecting
upon this, how can one feel any affection for one's body? Indeed, the
body, which is subject to destruction, has no joy in it. Having heard
these words of Panchasikha that were free from deception, unconnected
with delusion (because discouraging sacrifices and other Vedic acts),
highly salutary, and treating of the Soul, king Janadeva became filled
with wonder, and prepared himself to address the Rishi once more.'"



SECTION CCXIX

"Bhishma said, 'Janadeva of the race of Janaka, thus instructed by the
great Rishi Panchasikha, once more asked him about the topic of existence
or nonexistence after death.'

"Janadeva said, 'O illustrious one, if no person retains any knowledge
after departing from this state of being, if, indeed, this is true, where
then is the difference between Ignorance and Knowledge? What do we gain
then by knowledge and what do we lose by ignorance? Behold, O foremost of
regenerate persons, that if Emancipation be: such, then all religious
acts and vows end only in annihilation. Of what avail would then the
distinction be between heedfulness and heedlessness? If Emancipation
means dissociation from all objects of pleasurable enjoyment or an
association with objects that are not lasting, for what then would men
cherish a desire for action, or, having set themselves to action,
continue to devise the necessary means for the accomplishment of desired
ends? What then is the truth (in connection with this topic)?'

"Bhishma continued, 'Beholding the king enveloped in thick darkness,
stupefied by error, and become helpless, the learned Panchasikha
tranquillised him by once more addressing him in the following words, 'In
this (Emancipation) the consummation is not Extinction. Nor is that
consummation any kind of Existence (that one can readily conceive). This
that we see is a union of body, senses, and mind. Existing independently
as also controlling one another, these go on acting. The materials that
constitute the body are water, space, wind, heat, and earth. These exist
together (forming the body) according to their own nature. They disunite
again according to their own nature. Space and wind and heat and water
and earth,--these five objects in a state of union constitute the body.
The body is not one element. Intelligence, stomachic heat, and the vital
breaths, called Prana, etc., that are all wind,--these three are said to
be organs of action. The senses, the objects of the senses (viz., sound,
form, etc.), the power (dwelling in those objects) in consequence of
which they become capable of being perceived, the faculties (dwelling in
the senses) in consequence of which they succeed in perceiving them, the
mind, the vital breaths called Prana, Apana and the rest, and the various
juices and humours that are the results of the digestive organs, flow
from the three organs already named. [814] Hearing, touch, taste, vision,
and scent,--these are the five senses. They have derived their attributes
from the mind which, indeed, is their cause. The mind, existing as an
attribute of Chit has three states, viz., pleasure, pain, and absence of
both pleasure and pain. Sound, touch, form, taste, scent, and the objects
to which they inhere,--these till the moment of one's death are causes
for the production of one's knowledge. Upon the senses rest all acts
(that lead to heaven), as also renunciation (leading to the attainment of
Brahma), and also the ascertainment of truth in respect of all topics of
enquiry. The learned say that ascertainment (of truth) is the highest
object of existence, and that it is the seed or root of Emancipation; and
with respect to Intelligence, they say that leads to Emancipation and
Brahma. [815] That person who regards this union of perishable attributes
(called the body and the objects of the senses) as the Soul, feels, in
consequence of such imperfection of knowledge, much misery that proves
again to be unending. Those persons, on the other hand, who regard all
worldly objects as not-Soul, and who on that account cease to have any
affection or attachment for them, have never to suffer any sorrow for
sorrow, in their case stands in need of some foundation upon which to
rest. In this connection there exists the unrivalled branch of knowledge
which treats of Renunciation. It is called Samyagradha. I shall discourse
to thee upon it. Listen to it for the sake of thy Emancipation.
Renunciation of acts is (laid down) for all persons who strive earnestly
for Emancipation. They, however, who have not been taught correctly (and
who on that account think that tranquillity may be attained without
renunciation) have to bear a heavy burthen of sorrow. Vedic sacrifices
and other rites exist for renunciation of wealth and other possessions.
For renunciation of all enjoyments exist vows and fasts of diverse kinds.
For renunciation of pleasure and happiness, exist penances and yoga.
Renunciation, however, of everything, is the highest kind of
renunciation. This that I shall presently tell thee is the one path
pointed out by the learned for that renunciation of everything. They that
betake themselves to that path succeed in driving off all sorrow. They,
however, that deviate from it reap distress and misery. [816] First
speaking of the five organs of knowledge having the mind for the sixth,
and all of which dwell in the understanding, I shall tell thee of the
five organs of action having strength for their sixth. The two hands
constitute two organs ok action. The two legs are the two organs for
moving from one place to another. The sexual organ exists for both
pleasure and the continuation of the species. The lower duct, leading
from the stomach downwards, is the organ for expulsion of all used-up
matter. The organs of utterance exist for the expression of sounds. Know
that these five organs of action appertain or belong to the mind. These
are the eleven organs of knowledge and of action (counting the mind). One
should quickly cast off the mind with the understanding. [817] In the act
of hearing, three causes must exist together, viz., two ears, sound, and
the mind. The same is the case with the perception of touch; the same
with that of form; the same with that of taste and smell. [818] These
fifteen accidents or attributes are needed for the several kinds of
perception indicated. Every man, in consequence of them, becomes
conscious of three separate things in respect of those perceptions (viz.,
a material organ, its particular function, and the mind upon which that
function acts). There are again (in respect of all perceptions of the
mind) three classes, viz., those that appertain to Goodness, those that
appertain to Passion, and those that appertain to Darkness. Into them
run, three kinds of consciousness, including all feelings and emotions.
Raptures, satisfaction, joy, happiness, and tranquillity, arising in the
mind from any Perceptible cause or in the absence of any apparent cause,
belong to the attribute of Goodness. Discontent, regret, grief, cupidity,
and vindictiveness, causeless or occasioned by any perceptible cause, are
the indications of the attribute known as Passion. Wrong judgment,
stupefaction, heedlessness, dreams, and sleepiness, however caused,
belong to the attribute of Darkness. Whatever state of consciousness
exists, with respect to either the body or the mind, united with joy or
satisfaction, should be regarded as due to the quality of Goodness.
Whatever state of consciousness exists united with any feeling of
discontent or cheerlessness should be regarded as occasioned by an
accession of the attribute of Passion into the mind. Whatever state, as
regards either the body or the mind, exists with error or heedlessness,
should be known as indicative of Darkness which is incomprehensible and
inexplicable. The organ of hearing rests on space; it is space itself
(under limitations); (Sound has that organ for its refuge). (Sound,
therefore, is a modification of space). In perceiving sound, one may not
immediately acquire a knowledge of the organ of hearing and of space. But
when sound is perceived, the organ of hearing and space do not long
remain unknown. (By destroying the ear, sound and space, may be
destroyed; and, lastly, by destroying the mind all may be destroyed). The
same is the case with the skin, the eyes, the tongue, and the nose
constituting the fifth. They exist in touch, form, taste, and smell. They
constitute the faculty of perception and they are the mind. [819] Each
employed in its own particular function, all the five organs of action
and five others of knowledge exist together, and upon the union, of the
ten dwells the mind as the eleventh and upon the mind the understanding
as the twelfth. If it be said that these twelve do not exist together,
then the consequence that would result would be death in dreamless
slumber. But as there is no death in dreamless slumber, it must be
conceded that these twelve exist together as regards themselves but
separately from the Soul. The co-existence of those twelve with the Soul
that is referred to in common speech is only a common form of speech with
the vulgar for ordinary purposes of the world. The dreamer, in
consequence of the appearance of past sensual impressions, becomes
conscious of his senses in their subtile forms, and endued as he already
is with the three attributes (of goodness, passion, and darkness), he
regards his senses as existing with their respective objects and,
therefore, acts and moves about with an imaginary body after the manner
of his own self while awake. [820] That dissociation of the Soul from the
understanding and i the mind with the senses, which quickly disappears,
which has no stability, and which the mind causes to arise only when
influenced by darkness, is felicity that partakes, as the learned say, of
the nature of darkness and is experienced in this gross body only. (The
felicity of Emancipation certainly differs from it). [821] Over the
felicity of Emancipation also, the felicity, viz., which is awakened by
the inspired teaching of the Vedas and in which no one sees the slightest
tincture of sorrow,--the same indescribable and truth concealing darkness
seems to spread itself (but in reality the felicity of Emancipation is
unstained by darkness). [822] Like again to what occurs in dreamless
slumber, in Emancipation also, subjective and objective existences (from
Consciousness to objects of the senses, all included), which have their
origin in one's acts, are all discarded. In some, that are overwhelmed by
Avidya, these exist, firmly grafted with them. Unto others who have
transcended Avidya and have won knowledge, they never come at any
time. [823] They that are conversant with speculations about the character
of Soul and not-Soul, say that this sum total (of the senses, etc.) is
body (kshetra). That existent thing which rests upon the mind is called
Soul (kshetrajna). When such is the case, and when all creatures, in
consequence of the well-known cause (which consists of ignorance, desire,
and acts whose beginning cannot be conceived), exist, due also to their
primary nature (which is a state of union between Soul and body), (of
these two) which then is destructible, and how can that (viz., the Soul),
which is said to be eternal, suffer destruction? [824] As small rivers
falling into larger ones lose their forms and names, and the larger ones
(thus enlarged) rolling into the ocean, lose their forms and names too,
after the same manner occurs that form of extinction of life called
Emancipation. [825] This being the case, when jiva which is characterised
by attributes, is received into the Universal Soul, and when all its
attributes disappear, how can it be the object of mention by
differentiation? One who is conversant with that understanding which is
directed towards the accomplishment of Emancipation and who heedfully
seeks to know the Soul, is never soiled by the evil fruits of his acts
even as a lotus leaf though dipped in water is never soaked by it. When
one becomes freed from the very strong bonds, many in number, occasioned
by affection for children and spouses and love for sacrifices and other
rites, when one casts off both joy and sorrow and transcends all
attachments, one then attains to the highest end and entering into the
Universal Soul becomes incapable of differentiation. When one has
understood the declarations of the Srutis that lead to correct inferences
(about Brahma) and has practised those auspicious virtues which the same
and other scriptures inculcate, one may lie down at ease, setting at
nought the fears of decrepitude and death. When both merits and sins
disappear, and the fruits, in the form of joy and sorrow, arising
therefrom, are destroyed, men, unattached to everything, take refuge at
first on Brahma invested with personality, and then behold impersonal
Brahma in their understandings. [826] Jiva in course of its downward
descent under the influence of Avidya lives here (within its cell formed
by acts) after the manner of a silk-worm residing within its cell made of
threads woven by itself. Like the freed silk-worm again that abandons its
cell, jiva also abandons its house generated by its acts. The final
result that takes place is that its sorrows are then destroyed like a
clump of earth falling with violence upon a rocky mass. [827] As the Ruru
casting off its old horns or the snake casting off its slough goes on
without attracting any notice, after the same manner a person that is
unattached casts off all his sorrows. As a bird deserts a tree that is
about to fall down upon a piece of water and thus severing itself from it
alights on a (new) resting place, after the same manner the person freed
from attachments casts off both joy and sorrow and dissociated even from
his subtile and subtiler forms attains to that end which is fraught with
the highest prosperity. [828] Their own ancestor Janaka, the chief of
Mithila, beholding his city burning in a conflagration, himself
proclaimed, 'In this conflagration nothing of mine is burning.' King
Janadeva, having listened to these words capable of yielding immortality
and uttered by Panchasikha, and arriving at the truth after carefully
reflecting upon everything that the latter had said, cast off his sorrows
and lived on in the enjoyment of great felicity. He who reads this
discourse, O king, that treat of emancipation and who always reflects
upon it, is never pained by any calamity, and freed from sorrow, attains
to emancipation like Janadeva, the ruler of Mithila after his meeting
with Panchasikha.'"



SECTION CCXX

"Yudhishthira said, 'By doing what does one acquire happiness, and what
is that by doing which one meets with woe? What also is that, O Bharata,
by doing which one becomes freed from fear and sojourns here crowned with
success (in respect of the objects of life)?'

"Bhishma said, 'The ancients who had their understandings directed to the
Srutis, highly applauded the duty of self-restraint for all the orders
generally but for the. Brahmanas in especial. Success in respect of
religious rites never occurs in the case of one that is not
self-restrained. Religious rites, penances, truth,--all these are
established upon self-restraint. Self-restraint enhances one's energy.
Self-restraint is said to be sacred. The man of self-restraint becomes
sinless and fearless and wins great results. One that is self-restrained
sleeps happily and wakes happily. He sojourns happily in the world and
his mind always remains cheerful. Every kind of excitement is quietly
controlled by self-restraint. One that is not self-restrained fails in a
similar endeavour. The man of self-restraint beholds his innumerable foes
(in the form of lust, desire, and wrath, etc.), as if these dwell in a
separate body. Like tigers and other carnivorous beasts, persons
destitute of self-restraint always inspire all creatures with dread. For
controlling these men, the Self-born (Brahman) created kings. In all the
(four) modes of life, the practice or self-restraint is distinguished
above all other virtues. The fruits of self-restraint are much greater
than those obtainable in all the modes of life. I shall now mention to
thee the indications of those persons who prize self-restraint
highly. [829] They are nobility, calmness of disposition, contentment,
faith, forgiveness, invariable simplicity, the absence of garrulity,
humility, reverence for superiors, benevolence, compassion for all
creatures, frankness, abstention from talk upon kings and men in
authority, from all false and useless discourses, and from applause and
censure of others. The self-restrained man becomes desirous of
emancipation and, quietly bearing present joys and griefs, is never
exhilarated or depressed by prospective ones. Destitute of vindictiveness
and all kinds of guile, and unmoved by praise and blame, such a man is
well-behaved, has good manners, is pure of soul, has firmness or
fortitude, and is a complete master of his passions. Receiving honours in
this world, such a man in afterlife goes to heaven. Causing all creatures
to acquire what they cannot acquire without his aid, such a man rejoices
and becomes happy. [830] Devoted to universal benevolence, such a man
never cherishes animosity for any one. Tranquil like the ocean at a dead
calm, wisdom fills his soul and he is never cheerful. Possessed of
intelligence, and deserving of universal reverence, the man of
self-restraint never cherishes fear of any creature and is feared by no
creature in return. That man who never rejoices even at large
acquisitions and never feels sorrow when overtaken by calamity, is said
to be possessed of contented wisdom. Such a man is said to be
self-restrained. Indeed, such a man is said to be a regenerate being.
Versed with the scriptures and endued with a pure soul, the man of
self-restraint, accomplishing all those acts that are done by the good,
enjoys their high fruits. They, however, that are of wicked soul never
betake themselves to the path represented by benevolence, forgiveness,
tranquillity, contentment, sweetness of speech, truth, liberality and
comfort. Their path consists of lust and wrath and cupidity and envy of
others and boastfulness. Subjugating lust and wrath, practising the vow
of Brahmacharya and becoming a complete master of his senses, the
Brahmana, exerting himself with endurance in the austerest of penances,
and observing the most rigid restraints, should live in this world,
calmly waiting for his time like one seeming to have a body though fully
knowing that he is not subject to destruction.'"



SECTION CCXXI

"Yudhishthira said, 'The three regenerate classes, who are given to
sacrifices and other rites, sometimes eat the remnants, consisting of
meat and wine, of sacrifices in honour of the deities, from motives of
obtaining children and heaven. What, O grandsire, is the character of
this act?'

"Bhishma said, 'Those who eat forbidden food without being observant of
the sacrifices and vows ordained in the Vedas are regarded as wilful men.
(They are regarded as fallen even here). Those, on the other hand, who
eat such food in the observance of Vedic sacrifices and vows and induced
by the desire of fruits in the shape of heaven and children, ascend to
heaven but fall down on the exhaustion of their merits.' [831]

"Yudhishthira said, 'Common people say that fasting is tapas (penances).
Is fasting, however, really so, or is penance something different?'

"Bhishma said, 'People do regard fast, measured by months or fortnights
or days, as penance. In the opinion, however of the good, such is not
penance. On the other hand, fast is an impediment to the acquisition of
the knowledge of the Soul. [832] The renunciation of acts (that is so
difficult for all) and humility (consisting in the worship of all
creatures and consideration for them all) constitute the highest penance.
That is distinguished above all kinds of penance. He who betakes himself
to such penance is regarded as one that is always fasting and that is
always leading a life of Brahmacharya. Such a Brahmana will become a Muni
always, a deity evermore, and sleepless forever, and one engaged in the
pursuit of virtue only, even if he lives in the bosom of a family. He
will become a vegetarian always, and pure for ever. He will become an
eater always of ambrosia, and an adorer always of gods and guests.
Indeed, he will be regarded as one always subsisting on sacrificial
remnants, as one ever devoted to the duty of hospitality, as one always
full of faith, and as one ever worshipping gods and guests.'

"Yudhishthira said, 'How can one practising such penance come to be
regarded as one that is always fasting or as one that is ever devoted to
the vow of Brahmacharya, or as one that is always subsisting upon
sacrificial remnants or as one that is ever regardful of guests?'

"Bhishma said, 'He will be regarded as one that is always fasting if he
eats once during the day and once during the night at the fixed hours
without eating anything during the interval. Such a Brahmana, by always
speaking the truth and by adhering always to wisdom, and by going to his
wife only in her season and never at other times, becomes a Brahmacharin
(celibate). By never eating meat of animals not killed for sacrifice, he
will become a strict vegetarian. By always becoming charitable he will
become ever pure, and by abstaining from sleep during the day he will
become one that is always wakeful. Know, O Yudhishthira, that that man
who eats only after having fed his servants and guests becomes an eater
always of ambrosia. That Brahmana who never eats till gods and guests are
fed, wins, by such abstention, heaven itself. He is said to subsist upon
sacrificial remnants, who eats only what remains after feeding the gods,
the Pitris, servants, and guests. Such men win numberless regions of
felicity in next life. To their homes come, with Brahman himself, the
gods and the Apsaras. They who share their food with the deities and the
Pitris pass their days in constant happiness with their sons and
grandsons and at last, leaving off this body, attain to a very high end.'"



SECTION CCXXII

"Yudhishthira said, 'In this world, O Bharata, acts good and bad attach
themselves to man for the purpose of producing fruits for enjoyment or
endurance. Is man, however, to be regarded as their doer or is he not to
be regarded so? Doubt fills my mind with respect to this question. I
desire to hear this in detail from thee, O grandsire!'

"Bhishma said, 'In this connection, O Yudhishthira, is cited the old
narrative of a discourse between Prahlada and Indra. The chief of the
Daityas, viz., Prahlada, was unattached to all worldly objects. His sins
had been washed away. Of respectable parentage, he was possessed of great
learning. Free from stupefaction and pride, ever observant of the quality
of goodness, and devoted to various vows, he took praise and censure
equally. Possessed of self-restraint, he was then passing his time in an
empty chamber. Conversant with the origin and the destruction of all
created objects, mobile and immobile, he was never angry with things that
displeased him and never rejoiced at the accession of objects that were
agreeable. He cast an equal eye upon gold and a clump of earth. Steadily
engaged in study of the Soul and in acquiring Emancipation, and firm in
knowledge, he had arrived at fixed conclusions in respect of truth.
Acquainted with what is supreme and what is not so among all things,
omniscient and of universal sight, as he was seated one day in a solitary
chamber with his senses under complete control, Sakra approached him, and
desirous of awakening him, said these words, 'O king, I behold all those
qualities permanently residing in thee by which a person wins the esteem
of all. Thy understanding seems to be like that of a child, free from
attachment and aversion. Thou knowest of the Soul. What, thinkest thou,
is the best means by which a knowledge of the Soul may be attained? Thou
art now bound in cords, fallen off from thy former position, brought
under the sway of thy foes, and divested of prosperity. Thy present
circumstances are such as may well inspire grief. Yet how is it, O
Prahlada, that thou dost not indulge in grief? Is this due, O son of
Diti, to the acquisition of wisdom or is it on account of thy fortitude?
Behold thy calamities, O Prahlada, and yet thou seemest like one that is
happy and tranquil.' Thus urged by Indra, the chief of the Daityas,
endued with determinate conclusions in respect of truth, replied unto the
former in these sweet words indicative of great wisdom.'

"Prahlada said, 'He who is unacquainted with the origin and the
destruction of all created objects, is, in consequence of such ignorance,
stupefied. He, however, who is conversant with these two things, is never
stupefied. All kinds of entities and non-entities come into being or
cease in consequence of their own nature. No kind of personal exertion is
needed (for the production of such phenomena). [833] In the absence,
therefore, of personal exertion, it is evident that no personal agent
exists for the production of all this that we perceive. But though (in
reality) the person (or the chit) never does anything, yet (through the
influence of Ignorance) a consciousness in respect of angry overspreads
itself on it. He who regards himself as the doer of acts good or bad,
possesses a wisdom that is vitiated. Such a person is, according to my
judgment, unacquainted with the truth. [834] If, O Sakra, the being called
person were really the actor, then all acts undertaken for his own
benefit would certainly be crowned with success. None of those acts would
be defeated. Among even persons struggling their utmost the suspension of
what is not desired and the occurrence of what is desired are not to be
seen. What becomes then of personal exertion? In the case of some, we see
that without any exertion on their part, what is not desired is suspended
and what is desired is accomplished. This then must be the result of
Nature. Some persons again are seen to present extraordinary aspects, for
though possessed of superior intelligence they have to solicit wealth
from others that are vulgar in features and endued with little
intelligence. Indeed, when all qualities, good or bad, enter a person,
urged by Nature, what ground is there for one to boast (of one's superior
possessions)? All these flow from Nature. This is my settled conclusion.
Even Emancipation and knowledge of self, according to me, flow from the
same source.

"In this world all fruits, good or bad, that attach themselves to
persons, are regarded as the result of acts. I shall now discourse to
thee in full on the subject of acts. Listen to me. As a crow, while
eating some food, proclaims the presence of that food (to the members of
its species) by its repeated cawing, after the same manner all our acts
only proclaim the indications of Nature. He who is acquainted with only
the transformations of Nature but not with Nature that is supreme and
exists by herself, feels stupefaction in consequence of his ignorance.
He, however, who understands the difference between Nature and her
transformations is never stupefied. All existent things have their origin
in Nature. In consequence of one's certainty of conviction in this
respect, one would never be affected by pride or arrogance. When I know
what the origin is of all the ordinances of morality and when I am
acquainted with the unstability of all objects, I am incapable, O Sakra,
of indulging in grief. All this is endued with an end. Without
attachments, without pride, without desire and hope, freed from all
bonds, and dissociated from everything, I am passing my time in great
happiness, engaged in beholding the appearance and disappearance of all
created objects. For one that is possessed of wisdom, that is
self-restrained, that is contented, that is without desire and hope, and
that beholds all things with the light of self-knowledge, no trouble or
anxiety exists, O Sakra! I have no affection or aversion for either
Nature or her transformations. I do not behold any one now who is my foe
nor any one who is mine own. I do not O, Sakra, at any time covet either
heaven, or this world, or the nether regions. It is not the case that
there is no happiness in understanding the Soul. But the Soul, being
dissociated from everything, cannot enjoy felicity. Hence I desire
nothing.'

"Sakra said, 'Tell me the means, O Prahlada, by which this kind of wisdom
may be attained and by which this kind of tranquillity may be made one's
own. I solicit thee.'

"Prahlada said, 'By simplicity, by heedfulness, by cleansing the Soul, by
mastering the passions, and by waiting upon aged seniors, O Sakra, a
person succeeds in attaining to Emancipation. Know this, however, that
one acquires wisdom from Nature, and that the acquisition of tranquillity
also is due to the same cause. Indeed, everything else that thou
perceivest is due to Nature.

"Thus addressed by the lord of the Daityas, Sakra became filled with
wonder, and commended those words, O king, with a cheerful heart. The
lord of the three worlds then, having worshipped the lord of the Daityas,
took his leave and proceeded to his own abode.'"



SECTION CCXXIII

"Yudhishthira said, 'Tell me, O grandsire, by adopting what sort of
intelligence may a monarch, who has been divested of prosperity and
crushed by Time's heavy bludgeon, still live on this earth.'

"Bhishma said, 'In this connection is cited the old narrative of the
discourse between Vasava and Virochana's son, Vali. One day Vasava, after
having subjugated all the Asuras, repaired to the Grandsire and joining
his hands bowed to him and enquired after the whereabouts of Vali. Tell
me, O Brahman, where I may now find that Vali whose wealth continued
undiminished even though he used to give it away as lavishly as he
wished. He was the god of wind. He was Varuna. He was Surya. He was Soma.
He was Agni that used to warm all creatures. He became water (for the use
of all). I do not find where he now is. Indeed, O Brahman, tell me where
I may find Vali now. Formerly, it was he who used to illumine all the
points of the compass (as Surya) and to set (when evening came). Casting
off idleness, it was he who used to pour rain upon all creatures at the
proper season. I do not now see that Vali. Indeed, tell me, O Brahmana,
where I may find that chief of the Asuras now.'

"Brahman said, 'It is not becoming in thee, O Maghavat, to thus enquire
after Vali now. One should not, however, speak an untruth when one is
questioned by another. For this reason, I shall tell thee the whereabouts
of Vali. O lord of Sachi, Vali may now have taken his birth among camels
or bulls or asses or horses, and having become the foremost of his
species may now be staying in an empty apartment.'

"Sakra said, 'If, O Brahman, I happen to meet with Vali in an empty
apartment, shall I slay him or spare him? Tell me how I shall act.'

"Brahman said, 'Do not, O Sakra, injure Vali, Vali does not deserve
death. Thou shouldst, on the other hand, O Vasava, solicit instruction
from him about morality, O Sakra, as thou pleasest.'

"Bhishma continued, 'Thus addressed by the divine Creator, Indra roamed
over the earth, seated on the back of Airavata and attended by
circumstances of great splendour. He succeeded in meeting with Vali, who,
as the Creator had said, was living in an empty apartment clothed in the
form of an ass.'

"Sakra said, 'Thou art now, O Danava, born as an ass subsisting on chaff
as thy food. This thy order of birth is certainly a low one. Dost thou or
dost thou not grieve for it? I see what I had never seen before, viz.,
thyself brought under the sway of thy enemies, divested of prosperity and
friends, and shorn of energy and prowess. Formerly, thou used to make
progress through the worlds with thy train consisting of thousands of
vehicles and thousands of kinsmen, and to move along, scorching everybody
with thy splendour and counting us as nought. The Daityas, looking up to
thee as their protector, lived under thy sway. Through thy power, the
earth used to yield crops without waiting for tillage. Today, however, I
behold thee overtaken by this dire calamity. Dost thou or dost thou not
indulge in grief for this? When formerly thou usedst, with pride
reflected in thy face, to divide on the eastern shores of the ocean thy
vast wealth among thy kinsmen, what was the state of thy mind then?
Formerly, for many years, when blazing with splendour, thou usedst to
sport, thousands of celestial damsels used to dance before thee. All of
them were adorned with garlands of lotuses and all had companions bright
as gold. What, O lord of Danavas, was the state of thy mind then and what
is it now? Thou hadst a very large umbrella made of gold and adorned with
jewels and gems. Full two and forty thousand Gandharvas used in those
days to dance before thee. [835] In thy sacrifices thou hadst a stake that
was very large and made entirely of gold. On such occasions thou wert to
give away millions upon millions of kine. What, O Daitya, was the state
of thy mind then? Formerly, engaged in sacrifice, thou hadst gone round
the whole earth, following the rule of the hurling of the Samya: What was
the state of thy mind then? [836] I do not now behold that golden jar of
thine, nor that umbrella of thine, nor those fans. I behold not also, O
king of the Asuras, that garland of thine which was given to thee by the
Grandsire.'

"Vali said, 'Thou seest not now, O Vasava, my jar and umbrella and fans.
Thou seest not also my garland, that gift of the Grandsire. Those
precious possessions of mine about which thou askest are now buried in
the darkness of a cave. When my time comes again, thou wilt surely behold
them again. This conduct of thine, however, does not become thy fame or
birth. Thyself in prosperity, thou desirest to mock me that am sunk in
adversity. They that have acquired wisdom, and have won contentment
therefrom, they that are of tranquil souls, that are virtuous and good
among creatures, never grieve in misery nor rejoice in happiness. Led,
however, by a vulgar intelligence, thou indulgest in brag, O Purandara!
When thou shalt become like me thou shalt not then indulge in speeches
like these.'"



SECTION CCXXIV

"Bhishma said, 'Once more, laughing at Vali who was sighing like a snake,
Sakra addressed him for saying something more pointed than what had said
before. [837]

"Sakra said, 'Formerly, attended by a train consisting of thousands of
vehicles and kinsmen, thou usedst to make thy progresses, scorching all
the worlds with thy splendour and regarding us as nought. Thou art now,
however, deserted by both kinsmen and friends. Beholding this miserable
plight that has overtaken thee, dost thou or dost thou not indulge in
grief? Formerly, all the worlds were under thy sway and great was thy
joy. I ask, dost thou or dost thou not indulge in grief now, for this
fall of thine in respect of external splendour?'

"Vali said, 'Considering all this to be transitory,--due, indeed, to the
course of time,--I do not, O Sakra, indulge in grief. These things have
an end. These bodies that creatures have, O chief of celestials, are all
transitory. For that reason, O Sakra, I do not grieve (for this asinine
form of mine). Nor is this form due to any fault of mine. The animating
principle and the body come into existence together, in consequence of
their own nature. They grow together, and meet with destruction together.
Having obtained this form of existence I have not been permanently
enslaved by it. Since I know this, I have no cause for sorrow in
consequence of that knowledge. As the final resting-place of all rivers
is the ocean, even so the end of all embodied creatures is death. Those
persons that know this well are never stupefied, O wielder of the
thunderbolt! They, however, who are overwhelmed with Passion and loss of
judgment, do not know this, they whose understanding is lost, sink under
the weight of misfortune. A person who acquires a keen understanding
succeeds in destroying all his sins. A sinless person acquires the
attribute of Goodness, and having acquired it becomes cheerful. They,
however, that deviate from the attribute of Goodness, and obtain repeated
rebirths, are obliged to indulge in sorrow and grief, led on by desire
and the objects of the senses. Success or the reverse, in respect of the
attainment of all objects of desire, life or death, the fruits of action
that are represented by pleasure or pain, I neither dislike nor like.
When one slays another, one slays only that other's body. That man, who
thinks that it is he who slays another, is himself slain. Indeed, both of
them are ignorant of the truth, viz., he who slays and he who is
slain. [838] That person, O Maghavat, who having killed or vanquished any
one brags of his manliness, should know that he is not the actor but the
act (of which he boasts) has been accomplished by a real agent (who is
different). When the question comes as to who is it that causes the
creation and the destruction of things in the world, it is generally
regarded that some person (who has himself been caused or created) has
caused the act (of creation or destruction). Know, however, that the
person who is so regarded has (as already said) a creator. Earth, light
or heat, space, water, and wind constituting the fifth--from these do all
creatures spring. (When this is known to me) what sorrow can I feel (for
this change in my condition)? one that is possessed of great learning,
one that has not much of learning, one that is possessed of strength, one
that is destitute of strength, one that is possessed of personal beauty,
and one that is very ugly, one that is fortunate and one that is not
blessed by fortune, are all swept away by Time, which is too deep to be
fathomed, by its own energy. When I know that I have been vanquished by
Time, what sorrow can I feel (for this alteration in my circumstances)?
One that burns anything burns a thing that has been already burnt. One
that slays, only slays a victim already slain. One that is destroyed has
been before destroyed. A thing that is acquired by a person is that which
is already arrived and intended for his acquisition. This Time is like an
ocean. There is no island in it. Where, indeed, is its other shore? Its
boundary cannot be seen. Reflecting even deeply, I do not behold the end
of this continuous stream that is the great ordainer of all things and
that is certainly celestial. If I did not understand that it is Time that
destroys all creatures, then, perhaps, I would have felt the emotions of
joy and pride and wrath, O lord of Sachi! Hast thou come here to condemn
me, having ascertained that I am now bearing the form of an ass that
subsists upon chaff and that is now passing his days in a lonely spot
remote from the habitations of men? If I wish, even now I can assume
various awful forms beholding any one of which thou wouldst beat a hasty
retreat from my presence. It is Time that gives everything and again
takes away everything. It is Time that ordains all things. Do not, O
Sakra, brag of thy manliness. Formerly, O Purandara, on occasions of my
wrath everything used to become agitated. I am acquainted, however, O
Sakra, with the eternal attributes of all things in the world. Do thou
also know the truth. Do not suffer thyself to be filled with wonder.
Affluence and its origin are not under one's control. Thy mind seems to
be like that of a child. It is the same as it was before. Open thy eyes,
O Maghavat, and adopt an understanding established on certitude and
truth. The gods, men, the Pitris, the Gandharvas, the snakes, and the
Rakshasas, were all under my sway in days gone by. Thou knowest this, O
Vasava! Their understandings stupefied by ignorance, all creatures used
to flatter me, saying, 'Salutations to that point of the compass whither
Virochana's son Vali may now be staying!' O lord of Sachi, I do not at
all grieve when I think of that honour (which is no longer paid to me). I
feel no sorrow for this fall of mine. My understanding is firm in this
respect, viz., that I will live obedient to the sway of the Ordainer. It
is seen that some one of noble birth, possessed of handsome features, and
endued with great prowess, lives in misery, with all his counsellors and
friends. This happens because of its having been ordained. [839]
Similarly, some one born in an ignoble race, devoid of knowledge, and
with even a stain on his birth, is seen, O Sakra, to live in happiness
with all his counsellors and friends.

This also happens because of its having been ordained. An auspicious and
beautiful woman, O Sakra, is seen to pass her life in misery. Similarly,
an ugly woman with every inauspicious mark is seen to pass her days in
great happiness. That we have now become so is not due to any act of
ours, O Sakra! That thou art now so is not due, O wielder of the
thunderbolt, to any act of thine. Thou hast not done anything, O thou of
hundred sacrifices, in consequence of which thou art now enjoying this
affluence. Nor have I done anything in consequence of which I have now
been divested of affluence, Affluence and its reverse come one after
another. I now behold thee blazing with splendour, endued with
prosperity, possessed of beauty, placed at the head of all the deities,
and thus roaring at me. This would never be but for the fact of Time
standing near after having assailed me. Indeed, if Time had not assailed
me I would have today killed thee with only a blow of my fists
notwithstanding the fact of thy being armed with the thunder. This,
however, is not the time for putting forth my prowess. On the other hand,
the time that has come is for adopting a behaviour of peace and
tranquillity. It is Time that establishes all things. Time works upon all
things and leads them to their final consummation. [840] I was the
worshipped lord of the Danavas. Burning all with my energy, I used to
roar in strength and pride. When Time hath assailed even myself, who is
there whom he will not assail? Formerly, O chief of the deities, singly I
bore the energy of all the twelve illustrious Adityas with thyself
amongst them. It was I that used to bear up water and then to shower it
as rain, O Vasava! It was I that used to give both light and heat unto
the three worlds. It was I that used to protect and it was I that used to
destroy. It was I that gave and it was I that took. It was I that used to
bind and it was I that used to unbind. In all the worlds I was the one
puissant master. That sovereign sway which I had, O chief of the
celestials, is no more. I am now assailed by the forces of Time. Those
things, therefore, are no longer seen to shine in me. I am not the doer
(of acts that are apparently done by me). Thou art not the doer (of acts
done by thee). None else, O lord of Sachi, is the doer (of those acts).
It is Time, O Sakra, that protects or destroys all things. [841] Persons
conversant with the Vedas say that Time (Eternity) is Brahma. The
fortnights and months are his body. That body is invested with days and
nights as its robes. The seasons are his senses. The year is his mouth.
Some people, in consequence of their superior intelligence, say that all
this (the entire universe) should be conceived as Brahma. The Vedas,
however, teach, that the five sheaths that invest the Soul should be
regarded as Brahma. Brahma is deep and inaccessible like a vast ocean of
waters. It hath been said that it hath neither beginning nor end, and
that it is both indestructible and destructible. [842] Though it is
without attributes by itself, yet it enters all existent objects and as
such assumes attributes. Those persons that are conversant with truth
regard Brahma as eternal. Through the action of Ignorance, Brahma causes
the attributes of materiality to invest the Chit or Soul which is
immaterial spirit (having knowledge only for its attribute). That
materiality, however, is not the essential attribute of the Soul, for
upon the appearance of a knowledge of the true cause of everything, that
materiality ceases to invest the Soul. [843] Brahma in the form of Time is
the refuge of all creatures. Where wouldst thou go transcending that
Time? Time or Brahma, indeed, cannot be avoided by running nor by staying
still. All the five senses are incapable of perceiving Brahma. Some have
said that Brahma is Fire; some that he is Prajapati; some that he is the
Seasons; some that he is the Month; some that he is the Fortnight; some
that he is the Days; some that he is the Hours; some that he is the
Morning; some that he is the Noon; some that he is the Evening; and some
that he is the Moment. Thus diverse people speak diversely of him who is
single. Know that he is Eternity, under whose sway are all things. Many
thousands of Indras have passed away, O Vasava, each of whom was
possessed of great strength and prowess. Thou also, O lord of Sachi,
shalt have to pass away after the same manner. Thee, too, O Sakra, that
art possessed of swelling might and that art the chief of the deities,
when thy hour comes, all-powerful Time will extinguish! Time sweeps away
all things. For this reason, O Indra, do not brag. Time is incapable of
being quieted by either thee or me or by those gone before us. This regal
prosperity that thou hast attained and that thou thinkest to be beyond
comparison, had formerly been possessed by me. It is unsubstantial and
unreal. She does not dwell long in one place. Indeed, she had dwelt in
thousands of Indras before thee, all of whom, again, were very much
superior to thee. Unstable as she is, deserting me she hath now
approached thee, O chief of the deities! Do not, O Sakra, indulge in such
brag again. It behoveth thee to become tranquil. Knowing thee to be full
of vanity, she will very soon desert thee.'"



SECTION CCXXV

"Bhishma said, 'After this, he of hundred sacrifices beheld the goddess
of Prosperity, in her own embodied form that blazed splendour, issue out
of the form of the high-souled Vali. The illustrious chastiser of Paka,
beholding the goddess blazing with radiance, addressed Vali in these
words, with eyes expanded in wonder.'

"Sakra said, 'O Vali, who is this one, thus shining with splendour, thus
decked with head plumes, thus adorned with golden bracelets on her upper
arms, and thus emitting a halo of glory on all sides in consequence of
her energy that is issuing out of thy body.'

"Vali said, 'I do not know whether she is an Asura damsel or a celestial
one or a human one. Thou mayst not ask her thyself. Do what pleases thee.'

"Sakra said, 'O thou of sweet smiles, who art thou that art possessed of
such radiance and adorned with plumes that thus issuest from the body of
Vali. I do not know thee. Kindly tell me thy name. Who, indeed, art thou
that thus standest here as Maya herself, blazing with thy own splendour,
after having deserted the lord of the Daityas? O, tell me this as I
question thee.'

"Sree said, 'Virochana did not know me. This Vali also that is the son of
Virochana knows me not. The learned called me by the name of
Duhshaha. [844] Some knew me by the name of Vidhitsa. [845] I have other
names also, O Vasava! They are Bhuti, Lakshmi, and Sree. [846] Thou
knowest me not, O Sakra, nor doth any one among the deities know me.'

"Sakra said, 'O lady that is difficult of being borne, why do you desert
Vali now after having lived in him for a long time? Is it due to any act
of mine or is it due to any act that Vali has done?'

"Sree said, 'Neither the Creator nor the Ordainer rules me. It is Time
that moves me from one place to another. Do not, O Sakra, disregard Vali.'

"Sakra said, 'For what reason, O goddess adorned with plumes, do you
desert Vali? Why also do you approach me (for living in me)? Tell me
this, O thou of sweet smiles!'

'Sree said, 'I live in truth, in gifts, in good vows, in penances, in
prowess, and in virtue. Vali hath fallen off from all these. Formerly, he
was devoted to the Brahmanas. He was truthful and had controlled his
passions. Latterly, however, he began to cherish feelings of animosity
towards the Brahmanas and touched clarified butter with soiled
hands. [847] Formerly, he was always engaged in the performance of
sacrifices. At last, blinded by ignorance and afflicted by Time he began
to boast before all persons, saying that his adorations towards me were
ceaseless. Deserting him (for these faults) I shall henceforth, O Sakra,
dwell in thee. Thou shouldst bear me without heedlessness, and with
penances and prowess.'

"Sakra said, 'O thou that dwellest amid lotuses, there is not a single
person among gods, men, and all creatures, that can bear thee for ever.'

"Sree said, 'Truly, O Purandara, there is none among gods, Gandharvas,
Asuras, or Rakshasas, that can bear me for ever.'

"Sakra said, 'O auspicious lady, tell me how I should conduct myself so
that thou mayst dwell in me always. I shall certainly obey thy behests.
It behoveth thee to answer me truly.'

"Sree said, 'O chief of the deities, I shall tell thee as to how I may be
enabled to dwell in thee always. Divide me into four parts according to
the ordinance laid down in the Vedas.'

"Sakra said, 'I shall assign the habitations according to their strength
and power in bearing thee. As regards myself, I shall always take care, O
Lakshmi, that I may not offend thee in any way. Amongst men, the earth,
that progenitrix of all things, bear them all. She shall bear a fourth
part of thyself. I think she hath the strength to do it.'

"Sree said, 'Here, I yield up a quarter of myself. Let it be established
on the earth. Do thou, after this, make a proper disposition, O Sakra,
for my second quarter.'

"Sakra said, 'The waters, among men, in their liquid form, do various
services to human beings. Let the waters bear a fourth part of thy
person. They have the strength to bear a portion of thine.'

"Sree said, 'I yield up another quarter of mine that is to be established
in the waters. Do thou, after this, O Sakra, assign a proper place for my
third quarter.'

"Sakra said, 'The Vedas, the sacrifices, and the deities are all
established in Fire. Fire will bear thy third quarter, when it is placed
therein.'

"Sree said, 'Here I yield up my third quarter which is to be placed in
Fire. Do thou, O Sakra, after this, assign a proper place for my last
quarter.'

"Sakra said, 'They that are good among men, devoted to Brahmanas, and
truthful in speech, may bear thy fourth quarter. The good have the power
to bear it.'

"Sree said, 'Here I yield up my fourth quarter that is to be placed among
the good. My portions thus assigned to different creatures, do thou
continue to protect me, O Sakra.'

"Sakra said, 'Listen to these words of mine. I have thus distributed thee
among different creatures. Those among creatures that will offend against
thee shall be chastised by me. The chief of the Daityas, viz., Vali, thus
deserted by Sree, then said these words.'

"Vali said, 'At present the Sun shines as much in the east as in the
west, and as much in the north as in the south. When, however, the Sun,
withdrawing himself from all sides, will shine only upon the region of
Brahman situated in the middle of Sumeru, then will again occur a great
battle between the gods and the Asuras, and in that fight I shall
certainly vanquish all of you. When the Sun, withdrawing himself from all
sides, will shine fixedly upon only the region of Brahman, then will
again occur a great battle between the gods and the Asuras, and in that
fight I shall surely conquer all of you.' [848]

"Sakra said, 'Brahman hath commanded me saying that I should never kill
thee. It is for this reason, O Vali, that I do not hurl my thunderbolt
upon thy head. Go whithersoever thou wishest, O chief of the Daityas! O
great Asura, peace to thee! No time will come when the Sun will shine
from only the meridian. The Self-born (Brahman) hath before this ordained
the laws that regulate the Sun's motions. Giving light and heat to all
creatures, he goes on ceaselessly. For six months he travels in a
northward course and then for the other six in a southward course. The
sun travels by these courses (one after another), creating winter and
summer for all creatures.'

"Bhishma continued, 'Thus addressed by Indra, O Bharata, Vali, the chief
of the Daityas, proceeded towards the south. Purandara proceeded towards
the north. The thousand-eyed Indra, after having listened to this speech
of Vali which was characterised by an entire absence of pride, then
ascended the skies.'



SECTION CCXXVI

"Bhishma said, 'In this connection is also cited the old narrative of the
discourse between him of a hundred sacrifices and the Asura Namuchi, O
Yudhishthira. When the Asura Namuchi, who was conversant with the birth
and the death of all creatures, was sitting, divested of prosperity but
untroubled at heart like the vast ocean in perfect stillness, Purandara
addressed him these: words, 'Fallen off from thy place, bound with cords,
brought under the sway of thy foes, and divested of prosperity, dost
thou, O Namuchi, indulge in grief or passest thou thy days cheerfully?'

"Namuchi answered, 'By indulging in such sorrow as cannot be warded off
one only wastes one's body and gladdens one's foes. Then, again, no one
can lighten another's sorrow by taking any portion of it upon oneself.
For these reasons, O Sakra, I do not indulge in sorrow. All this that
thou seest hath one end. [849] Indulgence in sorrow destroys personal
comeliness, prosperity, life, and virtue itself, O chief of the deities!
Without doubt, suppressing that sorrow which comes upon oneself and which
is born of an improper disposition of the mind, one possessed of true
knowledge should reflect in one's mind of that which is productive of the
highest good and which dwells in the heart itself. [850] When one sets
one's mind upon what is for one's highest good, without doubt, the result
that takes place is that one's objects are all accomplished. [851] There
is One Ordainer, and no second. His control extends over the being that
lies within the womb. Controlled by the great Ordainer I go on as He sets
me on, like water running along a downward path. Knowing what is
existence and what is emancipation, and understanding also that the
latter is superior to the former, I do not, however, strive for attaining
to it. Doing acts that tend towards the direction of virtue and also
those that tend towards the opposite direction, I go on as He sets me on.
One gets those things that are ordained to be got. That which is to
happen actually happens. One has repeatedly to reside in such wombs in
which one is placed by the Ordainer. One has no choice in the matter.
That person is never stupefied, who when placed in any particular
condition, accepts it as that which he was ordained to be placed in. Men
are affected by pleasure and pain that come by turns in course of Time.
There is no personal agency (in the matter of pleasure or pain to any
one). In this lies sorrow, viz., that he that dislikes sorrow regards
himself as the actor. [852] Amongst Rishis, gods, great Asuras, persons
fully conversant with the three Vedas, and ascetics in the forest, who is
there whom calamities do not approach? Those, however, that are
conversant with the Soul and that which is not-Soul never fear
calamities. The person of wisdom, naturally standing immovable like
Himavat, never gives way to wrath; never suffers himself to be attached
to the objects of the senses; never languishes in sorrow or rejoices in
happiness. When overwhelmed with even great afflictions, such a person
never gives way to grief. That person is a very superior one whom even
great success cannot gladden and even dire calamities cannot afflict, and
who bears pleasure and pain, and that which is between them both, with an
unmoved heart. Into whatever condition a person may fall, he should
summon cheerfulness without yielding to sorrow. Indeed, even thus should
one drive off from one's self one's swelling grief that is born in one's
mind and that is (if not dispelled) sure to give pain. That assembly of
learned persons engaged in the discussion of duties based upon both the
Srutis and the Smritis is not a good assembly,--indeed, that does not
deserve to be called by the name of assembly,--entering which a wicked
man does not become penetrated with fear (born of his wicked deeds). That
man is the foremost of his species who having dived into and enquired
after righteousness succeeds in acting according to the conclusions to
which he arrives. [853] The acts of a wise man are not easily
comprehensible. He that is wise, is never Stupefied when afflictions come
upon him. Even if he falls away from his position like Gautama in his old
age, in consequence of the direct calamity, he does not suffer himself to
be stupefied. [854] By any of these, viz., mantras, strength, energy,
wisdom, prowess, behaviour, conduct, or the affluence of wealth, can a
person acquire that which has not been ordained to be acquired by him?
What sorrow then is there for the non-acquisition of that upon which one
has set one's heart? Before I was born, they that have the matter in
their hands had ordained what I am to do and suffer. I am fulfilling what
was thus ordained for me. What then can death do to me? One obtains only
that which has been ordained to be obtained. One goes thither whither it
was ordained that one is to go. Those sorrows and joys are obtained that
are ordained to be obtained. That man who knowing this fully, does not
suffer himself to be stupefied, and who is contented under both happiness
and sorrow, is regarded as the foremost of his species.'"



SECTION CCXXVII

"Yudhishthira said, 'What, indeed, is good for a man that is sunk in dire
distress, when loss of friends or loss of kingdom, O monarch has
occurred? In this world, O bull of Bharata's race, thou art the foremost
of our instructors. I ask thee this. It behoveth thee to tell me what I
ask.'

"Bhishma said, 'For one that has been deprived of sons and wives and
pleasures of every kind and wealth, and that has been plunged into dire
distress, fortitude is of the highest good, O king! The body is never
emaciated of one that is always possessed of fortitude. Grieflessness
bears happiness within it, and also health that is a superior possession.
In consequence again of this health of body, once may again acquire
prosperity. That wise man, O sire, who adheres to a course of righteous
conduct (while afflicted by distress) succeeds in acquiring prosperity,
patience, and perseverance in the accomplishment of all his objects. In
this connection is once more cited the old narrative of the discourse
between Vali and Vasava, O Yudhishthira! After the battle between the
gods and the Asuras, in which a large number of Daityas and Danavas fell,
had come to an end. Vali became king. He was deceived by Vishnu who once
more established his sway over all the worlds. He, of a hundred
sacrifices was once more invested with the sovereignty of the deities.
After the rule of the deities had thus been re-established, and the four
orders of men had been re-established in the practice of their respective
courses of duty, the three worlds once more swelled with prosperity, and
the Self-born became glad at heart. At that time, accompanied by the
Rudras, the Vasus, the Adityas, the Aswins, the celestial Rishis, the
Gandharvas, the Siddhas, and other superior orders of beings, the
puissant Sakra, seated in splendour on his four-tusked prince of
elephants, called Airavata, made a progress through all the worlds. One
day, while thus engaged, the wielder of the thunderbolt beheld
Virochana's son Vali within a certain mountain cave on the sea-shore.
Seeing the prince of Danavas, he approached him. Beholding the chief of
the deities, viz., Indra, thus seated on the back of Airavata and
surrounded by the several orders of the celestials, the prince of the
Daityas showed no signs of sorrow or agitation. Indra also, seeing Vali
staying unmoved and fearless, addressed him from the back of his foremost
of elephants, saying, 'How is it, O Daitya, that thou art so unmoved? Is
it due to thy heroism or thy having waited with reverence upon aged
persons? Is it due to thy mind having been cleansed by penances? To
whatever cause it may be due, this frame of mind is certainly very
difficult of attainment. Hurled from a position that was certainly the
highest, thou art now divested of all thy possessions, and thou hast been
brought under the sway of thy foes. O son of Virochana, what is that by
having recourse to which thou dost not grieve although the occasion is
for grief? Formerly, when thou wert invested with the sovereignty of thy
own order, unrivalled pleasures were thine. Now, however, thou art
divested of thy wealth and jewels and sovereignty. Tell us why thou art
so unmoved. Thou wert before this a god, seated on the throne of thy sire
and grandsires. Beholding thyself stripped today by thy foes, why dost
thou not grieve? Thou art bound in Varuna's noose and hast been struck
with my thunderbolt. Thy wives have been taken away and thy wealth also.
Tell us why thou dost not indulge in grief. Divested of prosperity and
fallen away from affluence, thou indulgest not in grief. This, indeed, is
something that is very remarkable. Who else, O Vali, than one like thee,
could venture to bear the burthen of existence after being shorn of the
sovereignty of the three worlds?' Hearing without any pain these and
other cutting speeches that Indra addressed to him, asserting the while
his own superiority over him, Vali, the son of Virochana, fearlessly
answered his interrogator, saying the following words.'

"Vali said, 'When calamities have oppressed me, O Sakra, what dost thou
gain by such brag now? Today I behold thee, O Purandara, stand before me
with the thunderbolt upraised in thy hand! Formerly, however, thou
couldst not bear thyself so. Now thou hast by some means gained that
power. Indeed, who else than thou could utter such cruel speeches? That
person who, though able to punish, shows compassion towards a heroic foe
vanquished and brought under his sway, is truly a very superior
individual. When two persons fight, victory in the battle is certainly
dubious. One of the two certainly becomes victorious, and the other
becomes vanquished. O chief of the deities, let not thy disposition be
such! Do not imagine that thou hast become the sovereign of all creatures
after having conquered all with thy might and prowess! That we have
become so is not, O Sakra, the result of any act of ours. [855] That thou
hast become so, O wielder of the thunderbolt, is not the result of any
act of thine. What I am now thou wilt be in the future. Do not disregard
me, thinking that thou hast done an exceedingly difficult feat. A person
obtains happiness and misery one after another in course of Time. Thou
hast, O Sakra, obtained the sovereignty of the universe in course of Time
but not in consequence of any especial merit in thee. It is Time that
leads me on in his course. That same Time leads thee also onward. It is
for this that I am not what thou art today, and thou also art not what we
are! Dutiful services done to parents, reverential worship of deities,
due practice of any good quality,--none of these can bestow happiness on
any one. Neither knowledge, nor penances, nor gifts, nor friends, nor
kinsmen can rescue one that is afflicted by Time. Men are incapable of
averting, by even a thousand means, an impending calamity. Intelligence
and strength go for nothing in such cases. There is no rescuer of men
that are afflicted by Time's course. That thou, O Sakra, regarded thyself
as the actor lies at the root of all sorrow. If the ostensible doer of an
act is the real actor thereof, that doer then would not himself be the
work of some one else (viz., the Supreme Being). Hence, because the
ostensible doer is himself the product of another, that another is the
Supreme Being above whom there is nothing higher. Aided by Time I had
vanquished thee. Aided by Time thou hast vanquished me. It is Time that
is the mover of all beings that move. It is Time that destroys all
beings. O Indra, in consequence of thy intelligence being of the vulgar
species thou seest not that destruction awaits all things. Some, indeed,
regard thee highly as one that has acquired by his own acts the
sovereignty of the universe. For all that, how can one like us that know
the course of the world, indulge in grief in consequence of having been
afflicted by Time, or suffer our understanding to be stupefied, or yield
to the influence of error? Shall my understanding or that of one like me,
even when we are overwhelmed by Time, coming in contact with a calamity,
suffer itself to be destroyed like a wrecked vessel at sea? [856] Myself,
thyself, and all those who will in future become the chiefs of the
deities, shall have, O Sakra, to go the way along which hundreds of
Indras have gone before thee. When thy hour matures itself, Time will
surely destroy thee like me,--thee that art now so invincible and that
now blazest with unrivalled splendour. In Time's course many thousands of
Indras and of deities have been swept off yuga after yuga. Time, indeed,
is irresistible. Having attained to thy present position, thou regardest
thyself very highly, even as the Creator of all beings, the divine and
eternal Brahman. This position of thine had been attained by many before
thee. With none did it prove stable or unending. In consequence, however,
of a foolish understanding, thou alone regardest it to be immutable and
eternal. Thou trustest in that which is not deserving of trust. Thou
deemest that to be eternal which is not eternal. O chief of the deities,
one that is overwhelmed and stupefied by Time really regards oneself
after this manner. Led by folly thou regardest thy present regal
prosperity to be thine. Know, however, that it is never stable in respect
of either thee or me or others. It had belonged to innumerable persons
before thee. Passing over them, it has now become thine. It will stay
with thee, O Vasava, for some time and then prove its instability. Like a
cow abandoning one drinking ditch for another, it will surely desert thee
for somebody else. So many sovereigns have gone before thee that I
venture not to make an enumeration. In the future also, O Purandara,
innumerable sovereigns will rise after thee. I do not behold those rulers
now that had formerly enjoyed this earth with her trees and plants and
gems and living creatures and waters and mines. Prithu, Aila, Maya,
Bhima, Naraka, Samvara, Aswagriva, Puloman, Swarbhanu, whose standard was
of immeasurable height, Prahlada, Namuchi, Daksha, Vipprachitti,
Virochana, Hrinisheva, Suhotra, Bhurihan, Pushavat, Vrisha, Satyepsu,
Rishava, Vahu, Kapilaswa, Virupaka, Vana, Kartaswara, Vahni,
Viswadanshtra, Nairiti, Sankocha, Varitaksha, Varaha, Aswa, Ruchiprabha,
Viswajit, Pratirupa, Vrishanda, Vishkara, Madhu, Hiranyakasipu, the
Danava Kaitabha, and many others that were Daityas and Danavas and
Rakshasas, these and many more unnamed, belonging to remote and remoter
ages, great Daityas and foremost of Danavas, whose names we have
heard,--indeed, many foremost of Daityas of former times,--having gone
away, leaving the Earth. All of them were afflicted by Time. Time proved
stronger than all of them. All of them had worshipped the Creator in
hundreds of sacrifices. Thou art not the one person that hast done so.
All of them were devoted to righteousness and all of them always
performed great sacrifices. All of them were capable of roaming through
the skies, and all were heroes that never showed their backs in battle.
All of them had very strong frames and all had arms that resembled heavy
bludgeons. All of them were masters of hundreds of illusions, and all
could assume any form they wished. We have never heard that having
engaged themselves in battle any of them had ever sustained a defeat. All
were firm observers of the vow of truth, and all of them sported as they
wished. Devoted to the Vedas and Vedic rites, all of them were possessors
of great learning. Possessed of great might, all of them had acquired the
highest prosperity and affluence. But none of those high-souled
sovereigns had the least tincture of pride in consequence of sovereignty.
All of them were liberal, giving unto each what each deserved. All of
them behaved properly and duly towards all creatures. All of them were
the offspring of Daksha's daughters. Endued with great strength, all were
lords of the creation. Scorching all things with the energy all of them
blazed with splendour. Yet all of them were swept off by time. As regards
thee, O Sakra, it is evident that when thou shalt have, after enjoying
the earth, to leave her, thou wilt not be able to control thy grief. Cast
off this desire that thou cherishest for objects of affection and
enjoyment. Cast off this pride that is born of prosperity. If thou actest
in this manner, thou wilt then be able to bear the grief that attends the
loss of sovereignty. When the hour of sorrow comes, do not yield to
sorrow. Similarly, when the hour of joy comes, do not rejoice.
Disregarding both the past and the future, live contentedly with the
present. When Time that never sleeps came upon me that had always been
heedful of my duties, turn thy heart to the ways of peace, O Indra, for
that same Time will very soon come over thee! Thou piercest me with thy
words, and thou seemest to be bent upon inspiring dread in me. Indeed,
finding me collected, thou regardest thy own self very highly. Time had
first assailed me. It is even now behind thee. I was at first vanquished
by Time. It was for that reason that thou didst afterwards succeed in
vanquishing me for which thou roarest in pride thus. Formerly, when I
happened to become angry, what person was there on earth that could stand
before me in battle? Time, however, is stronger. He has overwhelmed me.
It is for this reason, O Vasava, that thou art able to stand before me!
Those thousand (celestial years), that are the measure of thy sway, will
surely come to an end. Thou shalt then fall and thy limbs will become as
miserable as mine now even though I am possessed of mighty energy. I have
fallen away from the high place that is occupied by the sovereign of the
three worlds. Thou art now the actual Indra in heaven. In this delightful
world of living beings, thou art now, in consequence of Time's course, an
object of universal adoration. Canst thou say what is that by having done
which thou hast become Indra today and what also is that by having done
which we have fallen off from the position we had? Time is the one
creator and destroyer. Nothing else is cause (in the universe for the
production of any effect). Decline, fall, sovereignty, happiness, misery,
birth and death,--a learned person by encountering any of these neither
rejoices nor indulges in sorrow. Thou, O Indra, knowest us. We also, O
Vasava, know thee. Why then dost thou brag in this fashion before me,
forgetting, O shameless one, that it is Time that hath made thee what
thou art? Thou didst thyself witness what my prowess was in those days.
The energy and might I used to display in all my battles, furnish
sufficient evidence. The Adityas, the Rudras, the Sadhyas, the Vasus, and
the Maruts, O lord of Sachi, were all vanquished by me. Thou knowest it
well thyself, O Sakra, that in the great encounter between the gods and
the Asuras, the assembled deities were quickly routed by me by the fury
of my attack. Mountains with their forests and the denizens that lived in
those forests, were repeatedly hurled by us. Many were the mountain
summits with craggy edges that I broke on thy head. What, however, can I
do now? Time is incapable of being resisted. If it were not so, do not
think that I would not have ventured to kill thee with that thunderbolt
of thine with even a blow of my fist. The present, however, is not the
hour with me for the display of prowess. The hour that hath come is such
that I should adopt tranquillity now and tolerate everything. It is for
this reason, O Sakra, that I put up with all this insolence of thine.
Know, however, that I am less able to bear insolence than even thou. Thou
braggest before one who, upon his time having matured, is surrounded on
all sides by Time's conflagration and bound strongly in Time's cords.
Yonder stands that dark individual who is incapable of being resisted by
the world. Of fierce form, he stands there, having bound me like an
inferior animal bound with cords. Gain and loss, happiness and misery,
lust and wrath, birth and death, captivity and release,--these all one
encounters in Time's course. I am not the actor. Thou art not the actor.
He is the actor who, indeed, is omnipotent. That Time ripens me (for
throwing me down) like a fruit that has appeared on a tree. There are
certain acts by doing which one person obtains happiness in Time's
course. By doing those very acts another obtains misery in the course of
Time. Versed as I am with the virtues of Time, it behoves me not to
indulge in grief when it is Time that has assailed me. It is for this
reason, O Sakra, that I do not grieve. Grief cannot do us any good. The
grief of one that indulges in grief never dispels one's calamity. On the
other hand, grief destroys one's power. It is for this that I do not
indulge in grief.'

"Thus addressed by the chief of the Daityas, he of a hundred sacrifices,
viz., the puissant and thousand-eyed chastiser of Paka, restrained his
wrath and said these words.'

"Sakra said, 'Beholding this upraised arm of mine, equipped with the
thunderbolt, and those nooses of Varuna, who is there whose understanding
would not be agitated, including the very Destroyer himself that
compasses the death of all beings? Thy understanding, however, so firm
and so endued with vision of the truth, hath not been agitated. O thou of
invincible prowess, verily, thou art unmoved today in consequence of thy
fortitude. Beholding all things in this universe to be fleeting, who is
there in it, endued with body, that would venture to repose confidence on
either his body or all the objects of his desire? Like thyself I also
know that this universe is not eternal, and that it has been thrown into
Time's conflagration that is dreadful though hidden from the view, that
is continuously burning, and that is truly endless. Every one is assailed
here by Time. Nothing among beings that are subtile or gross enjoys an
immunity from Time's sway. All things are being cooked in Time's
cauldron. Time has no master. Time is ever heedful. Time is always
cooking all things within itself. No one who has once entered the domain
of Time which is ceaselessly going on, can escape therefrom. All embodied
beings may be heedless of Time, but Time is heedful and is broad awake
behind them. No one has ever been seen to have driven off Time from him.
Ancient and eternal, and the embodiment of justice, Time is uniform in
respect of all living creatures. Time cannot be avoided, and there is no
retrogression in its course. Like a usurer adding up his interest, Time
adds up its subtile portions represented by kalas, and lavas, and
kashthas, and kshanas, and months, and days and nights. Like the current
of a river washing away a tree whose roots are reached by it, Time,
getting at him who says, 'This I will do today but this other act I will
do tomorrow' sweeps him away. Time sweeps away one and men exclaim, 'I
saw him a little while ago. How has he died?' Wealth, comforts, rank,
prosperity, all fall a prey to Time. Approaching every living creature,
Time snatches away his life. All things that proudly raise their heads
high are destined to fall down. That which is existent is only another
form of the non-existent. Everything is transitory and unstable. Such a
conviction is, however, difficult to come at. Thy understanding, so firm
and endued with true vision, is unmoved. Thou dost not, even mentally,
realise what thou wert some time ago. Time that is strong, assailing the
universe, cooks it within itself and sweeps away everything without
consideration of seniority of years or the reverse. For all that, one
that is being dragged by Time is unconscious of the noose thrown round
one's neck. People, given to jealousy and vanity and cupidity to lust,
wrath, and fear, to desire, heedlessness, and pride, suffer themselves to
be stupefied. Thou, however, art acquainted with the truth of existence.
Thou art possessed of learning and endued with wisdom and penance. Thou
beholdest Time as clearly as if it were an emblic myrobalan on the palm
of thy hand. O son of Virochana, fully conversant art thou with the topic
of Time's conduct. Thou art well-versed in all branches of knowledge.
Thou art of cleansed Soul and a thorough master of thy persons. Thou art,
for this, an object of affection with all persons endued with wisdom.
Thou hast, with thy understanding, fully comprehended the whole universe.
Though thou hast enjoyed every kind of happiness, thou art never attached
to anything, and hence thou hast not been stained by anything. The
qualities of Passion and Darkness do not soil thee for thou hast
conquered thy senses. Thou waitest only upon thy Soul which is divested
of both joy and sorrow. The friend of all creatures, without animosity,
with thy heart set upon tranquillity, beholding thee thus, my heart is
inclined to compassion towards thee. I do not desire to afflict an
enlightened person like thee by keeping him in an enchained condition.
Abstention from injury is the highest religion. I feel compassion towards
thee. These nooses of Varuna, with which thou hast been bound, will
loosen Time's course in consequence of the misconduct of men. Blessed be
thou, O great Asura! When the daughter-in-law will set the aged
mother-in-law to work, when the son, through delusion, will command the
sire to work for him, when Sudras will have their feet washed by
Brahmanas and have sexual congress fearlessly with women of regenerate
families, when men will discharge the vital seed into forbidden wombs,
when the refuse of houses will begin to be carried upon plates and
vessels made of white brass, and when sacrificial offerings intended for
the deities will begin to be borne upon forbidden vessels, when all the
four orders will transgress all restraints, then these bonds of thine
will begin one by one, to loosen. From us thou hast no fear. Wait
quietly. Be happy. Be divested of all sorrow. Let thy heart be cheerful.
Let no illness be thine.' Having said these words unto him, the divine
Indra, having the prince of elephants for his vehicle, left that spot.
Having vanquished all the Asuras, the chief of the deities rejoiced in
gladness and became the one sole lord of all the worlds. The great Rishis
hymned the praises of that lord of all mobile and immobile creatures. The
deity of fire once more began to bear the libations of clarified butter
that were poured (by all) into his visible form, and the great god took
charge of the nectar that was committed to his care. His praises hymned
by the foremost of Brahmanas engaged in sacrifices, the lord Indra,
blazing with splendour, his wrath pacified, and his heart tranquillised,
became gladdened, and returning to his own abode in heaven, began to pass
his days in great happiness.'" [857]



SECTION CCXXVIII

"Yudhishthira said, 'Tell me, O grandsire, the indications of future
greatness and future fall in respect of a person.'

"Bhishma said, 'The mind itself, blessed be thou, indicates the
premonitory symptoms of one's future prosperity and future fall. In this
connection is cited the old story of the discourse between Sree and
Sakra. Listen to it, O Yudhishthira! The great ascetic Narada, of energy
whose effulgence is as immeasurable as Brahma itself, with sins all
destroyed, capable of beholding through the prosperity of his penances
both this and the other world at once, and the equal of the celestial
Rishis in the region of the Creator, roved according to his pleasure
through the triple world. One day, rising up at dawn, he wished to
perform his ablutions, and for that purpose went to the river Ganga as
she issued out of the pass known by the name of Dhruva and plunged into
the stream. [858] At that time the thousand-eyed Indra also, the wielder
of the thunderbolt, and the slayer of Samvara and Paka, came to the very
bank where Narada was. The Rishi and the deity, both of souls under
perfect command, finished their ablutions, and having completed their
silent recitations, sat together. They employed the hour in reciting and
listening to the excellent narratives told by the great celestial Rishis
descriptive of many good and high deeds. Indeed, with concentrated
attention the two were engaged in such pleasant discourse on ancient
history. [859] While sitting there they beheld the rising Sun casting his
thousand rays right before him. Seeing the full orb, both of them stood
up and hymned his praises. Just at that time they beheld in the sky, in a
direction opposite to that of the rising star of day, some luminous
object, resplendent as blazing fire and that seemed to be a second star
of day. And they saw, O Bharata, that that luminous object was gradually
approaching towards them both. Riding upon Vishnu's vehicle adorned with
Garuda and Surya himself, that object blazed forth with unrivalled
splendour, and seemed to illumine the three worlds. The object they saw
was none other than Sree herself, attended by many Apsaras endued with
splendid beauty. Indeed, she looked like a large solar disc herself,
possessed of effulgence resembling that of fire. Adorned with ornaments
that looked like veritable stars, she wore a wreath that resembled a
garland of pearls. Indra saw that goddess called Padma having her
habitation in the midst of lotuses. Descending from her foremost of cars,
that unrivalled lady began to approach towards the lord of the three
worlds and the celestial Rishi Narada. Followed by Narada, Maghavat also
proceeded towards that lady. With joined hands, he offered himself up to
her, and versed as he was with all things, he worshipped her with
reverence and sincerity never surpassed. The adorations over, the lord of
celestials, O king, addressed Sree in the following words.'

"Sakra said, 'O thou of sweet smiles, who, indeed, art thou and for what
business hast thou come here? O thou of fair brows, whence dost thou come
and whither wilt thou proceed, O auspicious lady?'

"Sree said, 'In the three worlds full of the seeds of auspiciousness, all
creatures, mobile and immobile, strive with their whole hearts to win an
association with me. I am that Padma, that Sree decked with lotuses, who
sprang from the lotus that blooms at the touch of the rays of Surya, for
the prosperity of all creatures. I am called Lakshmi, Bhuti, and Sree, O
slayer of Vala! I am Faith, I am Intelligence, I am Affluence, I am
Victory, and I am Immutability. I am Patience, I am Success, I am
Prosperity. I am Swaha, I am Swadha, I am Reverence, I am Fate, and I am
Memory. I dwell at the van and on the standards of victorious and
virtuous sovereigns, as also in their homes and cities and dominions. I
always reside, O slayer of Vala, with those foremost of men, viz., heroes
panting after victory and unretreating from battle. I also reside for
ever with persons that are firmly attached to virtue, that are endued
with great intelligence, that are devoted to Brahma, that are truthful in
speech, that are possessed of humility, and that are liberal. Formerly, I
dwelt with the Asuras in consequence of my disposition of being bound by
truth and merit Seeing, however, that the Asuras have assumed adverse
natures, I have left then and wish to reside in thee.'

"Sakra said, 'O thou of fair face, in consequence of what behaviour of
the Asuras didst thou dwell with them? What didst thou see there for
which thou hast come hither, having deserted the Daityas and the Danavas?'

"Sree said, I attach myself steadfastly to those that are devoted to the
duties of their own order, to those that never fall away from patience,
to those that take a pleasure in walking along the path which leads to
heaven. I always reside with those that are distinguished for liberality,
for study of the scriptures, for sacrifices, for other scriptural rites,
and for worship of Pitris, deities, preceptors, seniors, and guests.
Formerly, the Danavas used to keep their abodes clean, to keep their
women under control, to pour libations on the sacrificial fire, to wait
dutifully on their preceptors, to restrain their passions, to be obedient
to the Brahmanas, and to be truthful in speech. They were full of faith;
they kept their wrath under control; they practised the virtue of
charity; they never envied others; they used to maintain their friends
and advisers, and their spouses; they were never jealous. Formerly, they
never assailed one another, filled with wrath. They were all contented
and never felt pain at the sight of other people's affluence and
prosperity. They were all charitable and economical; of respectable
conduct, and endued with compassion. They were excessively inclined to
grace, possessed of simplicity of conduct, steadfast in faith, and had
their passions under complete control. They used to keep their servants
and counsellors contented, and were grateful and endued with sweet
speech. They used to serve every one as each deserved in consequence of
his position and honour. They were endued with shame. They were of rigid
vows. They used to perform their ablutions on every sacred day. They used
to smear themselves properly with perfumes and suspicious unguents. They
were also to adorn their persons duly. They were observant of fasts and
penances, were trustful, and utterers of Vedic hymns. The Sun never rose
upon them while they lay asleep. They never outslept the moon. They
always abstained from curds and pounded barley. They used every morning
to look at clarified butter and other auspicious articles, and with
senses withdrawn they used to recite the Vedas and worship Brahmanas with
gifts. Their discourse was always virtuous, and they never accepted
gifts. They always went to sleep at midnight and never slept during the
day. They always used to take pleasure in showing compassion for the
distressed, the helpless, the aged, the weak, the sick, and women, and
enjoyed all their possessions by sharing these with them. They always
used to assume and comfort the agitated, the cheerless, the anxious, the
terrified, the diseased, the weak and emaciated, the robbed, and the
afflicted. They followed the dictates of virtue and never injured one
another. They were ready and well-disposed for action of every kind (that
deserved to be accomplished). They used to serve and wait with reverence
upon seniors and aged individuals. They duly worshipped Pitris, deities,
and guests, and ate every day what was left after gratifying these. They
were firmly devoted to truth and penances. None amongst them ate singly
any food that was good, and none had congress with other people's wives.
As regards compassion, they behaved towards all creatures as towards
their own selves. They never allowed the emission of the vital seed into
empty space, into inferior animals, into forbidden wombs, or on sacred
days. They were always distinguished for gifts, for cleverness, for
simplicity, for hopeful exertion, for humility, for friendliness, and for
forgiveness. And, O puissant one, truth, charity, penance, purity,
compassion, soft speeches and absence of animosity towards friends,--all
these were always in them. Slumber, procrastination, fretfulness, envy,
and want of foresight, discontent, melancholy, cupidity never assailed
them. In consequence of the Danavas having been distinguished for these
good qualities, I dwelt with them from the beginning of the creation for
many yugas together. Times were altered, and that alteration brought
about an alteration in the character of the Danavas. I saw that virtue
and morality deserted them and they began to own the sway of lust and
wrath. Persons, though themselves inferior in attainments, began to
cherish animosities towards seniors in age possessed of superior
qualifications, and while the latter, possessed of virtue and merit, used
to speak upon proper topics in the midst of assemblies, the former began
to ridicule or laugh at them. When reverend seniors in age came, the
younger individuals, seated at their ease, refused to adore the former by
rising up and saluting them with respect. In the presence of sires, sons
began to exercise power (in matters that concerned sires alone). They
that were not in receipt of wages accepted service and shamelessly
proclaimed the fact, Those amongst them that succeeded in amassing great
wealth by doing unrighteous and censurable deeds came to be held in
esteem. [860] During the night they began to indulge in loud screams and
shrieks. Their homa fires ceased to send bright and upward flames. Sons
began to lord it over sires, and wives dominated over husbands. Mothers,
fathers, aged seniors, preceptors, guests, and guides ceased to command
respect for their superior status. People ceased to bring up with
affection their own offspring but began to desert them. Without giving
away the defined portion in alms and reserving the fixed portion for
offering it unto the gods, every one ate what he had. Indeed, without
offering their goods to the deities in sacrifices and without sharing
them with the Pitris, the gods, guests, and reverend seniors, they
appropriated them to their own use shamelessly. Their cooks no longer
professed any consideration for purity of mind, deed, and word. They ate
what had been left uncovered. Their corn lay scattered in yards, exposed
to devastation by crows and rats. Their milk remained exposed, and they
began to touch clarified butter with hands unwashed after eating. [861]
Their spades, domestic knives, baskets, and dishes and cups of white
brass, and other utensils began to lie scattered in their houses. Their
housewives abstained from looking after these. They no longer attained to
the repairs of their houses and walls. Tethering their animals they
abstained from giving them food and drink. [862] Disregarding children
that only looked on, and without having fed their dependants, the Danavas
ate what they had. They began to prepare payasa and krisara and dishes of
meat and cakes and sashkuli (not for gods and guests) but for their own
slaves, and commenced to eat the flesh of animals not killed in
sacrifices. [863] They used to sleep even after the sun had risen. They
made night of their morns. Day and night disputes and quarrels waxed in
every house of theirs. They that were not respectable amongst them no
longer showed any respect for those that deserve respect while the latter
were seated in any place. Fallen off from their defined duties, they
ceased to reverence those that had betaken themselves to the woods for
leading a life of peace and divine contemplation. Intermixture of castes
freely commenced among them. They ceased to attend to purity of person or
mind. Brahmanas learned in the Vedas ceased to command respect among
them. Those again that were ignorant of Richs were not condemned or
punished. Both were treated on a footing of equality, those, that is,
that deserved respect and those that deserved no respect. Their servant
girls became wicked in behaviour, and began to wear necklaces of gold and
other ornaments and fine robes, and used to remain in their houses or go
away before their very eyes. They began to derive great pleasure from
sports and diversions in which their women were dressed as men and their
men as women. Those amongst their ancestors that were affluent had made
gifts of wealth unto deserving persons. The descendants of the donors,
even when in prosperous conditions, began to resume, for their unbelief,
those gifts. When difficulties threatened the accomplishment of any
purpose and friend sought the counsel of friend, that purpose was
frustrated by the latter even if he had any interest of the slightest
value to subserve by frustrating it. Amongst even their better classes
have appeared traders and dealers in goods, intent upon taking the wealth
of others. The Sudras amongst them have taken to the practice of
penances. Some amongst them have begun to study, without making any rules
for regulating their hours and food. Others have begun to study, making
rules that are useless. Disciples have abstained from rendering obedience
and service to preceptors. Preceptors again have come to treat disciples
as friendly companions. Fathers and mothers are worn out with work, and
have abstained from indulging in festivities. Parents in old age,
divested of power over sons, have been forced to beg their food of the
latter. Amongst them, even persons of wisdom, conversant with the Vedas,
and resembling the ocean itself in gravity of deportment, have begun to
betake themselves to agriculture and such other pursuits. Persons who are
illiterate and ignorant have begun to be fed at Sraddhas. [864] Every
morning, disciples, instead of approaching preceptors for making dutiful
enquiries for ascertaining what acts awaited accomplishment and for
seeking commissions which they are to discharge, are themselves waited
upon by preceptors who discharge those functions. Daughters-in-law, in
the presence of their husbands' mothers and fathers, rebuke and chastise
servants and maids, and summoning their husband's lecture and rebuke
them. Sires, with great care, seek to keep sons in good humour, or
dividing through fear their wealth among children, live in woe and
affliction. [865] Even persons enjoying the friendship of the victims,
beholding the latter deprived of wealth in conflagrations or by robbers
or by the king, have begun to indulge in laughter from feelings of
mockery. They have become ungrateful and unbelieving and sinful and
addicted to adulterous congress with even the spouses of their
preceptors. They have betaken themselves to eating forbidden food. They
have transgressed all bounds and restraints. They have become divested of
that splendour which had distinguished them before. In consequence of
these and other indications of wicked conduct and the reversal of their
former nature, I shall not, O chief of the gods, dwell among them any
longer. I have, therefore, come to thee of my own accord. Receive me with
respect, O lord of Sachi! Honoured by thee, O chief of the celestials, I
shall receive honour from all other deities. There, where I reside, the
seven other goddesses with Jaya for their eighth, who love me, who are
inseparably associated with me, and who depend upon me, desire to live.
They are Hope, Faith, Intelligence, Contentment, Victory, Advancement,
and Forgiveness. She who forms the eighth, viz., Jaya, occupies the
foremost place amongst them, O chastiser of Paka. All of them and myself,
having deserted the Asuras, have come to thy domains. We shall henceforth
reside among the deities who are devoted to righteousness and faith.

"After the goddess had said so, the celestial Rishi Narada, and Vasava,
the slayer of Vritra, for gladdening her, offered her a joyful welcome.
The god of wind,--that friend of Agni, then began to blow gently through
heaven, bearing delicious odours, refreshing all creatures with whom he
came into contact, and contributing to the felicity of every one of the
senses. All the deities (hearing the news) assembled together in a pure
and desirable spot and waited there in expectation of beholding Maghavat
seated with Lakshmi beside him. Then the thousand-eyed chief of the gods,
accompanied by Sree and his friend the great Rishi, and riding upon a
splendid car drawn by green horses, came into that assembly of the
celestials, receiving honour from all. Then the great Rishi Narada, whose
prowess was known to all the celestials, observing a sign that the
wielder of the thunderbolt made and which Sree herself approved of,
welcomed the advent of the goddess there and proclaimed it as exceedingly
auspicious. Heaven's firmament became clear and bright and began to
shower nectar upon the region of the self-born Grandsire. The celestial
kettle-drums, though struck by none, began to beat, and all the points of
the horizon, becoming clear, seemed ablaze with splendour. Indra began to
pour rain upon crops that commenced to appear each at its proper season.
No one then deviated from the path of righteousness. The earth became
adorned with many mines filled with jewels and gems, and the chant of
Vedic recitations and other melodious sounds swelled up on the occasion
of that triumph of the celestials. Human beings, endued with firm minds,
and all adhering to the auspicious path that is trod by the righteous,
began to take pleasure in Vedic and other religious rites and acts. Men
and gods and Kinnaras and Yakshas and Rakshasas all became endued with
prosperity and cheerfulness. Not a flower,--what need then be said of
fruits,--dropped untimely from a tree even if the god of wind shook it
with force. All the kine began to yield sweet milk whenever milked by
men, and cruel and harsh words ceased to be uttered by any one. They who,
from desire of advancement, approach before assemblies of Brahmanas, and
read this narrative of the glorification of Sree by all the deities with
Indra at their head, deities that are competent to grant every
wish,--succeed in winning great prosperity. These then O chief of the
Kurus, are the foremost indications of prosperity and adversity. Urged on
by thee, I have told thee all. It behoves thee to bear thyself according
to the instructions conveyed herein, understanding them after careful
reflection!'



SECTION CCXXIX

"Yudhishthira said, 'By what disposition, what course of duties, what
knowledge, and what energy, does one succeed in attaining to Brahma which
is immutable and which is beyond the reach of primordial nature.' [866]

"Bhishma said, 'One that is engaged in the practice of the religion of
nivritti, that eats abstemiously, and that has his senses under complete
control, can attain to Brahma which is immutable and which is above
primordial nature. In this connection is cited the old narrative, O
Bharata, of the discourse between Jaigishavya and Asita. Once on a time
Asita-Devala addressed Jaigishavya who was possessed of great wisdom and
fully acquainted with the truths of duty and morality.'

"Devala said, 'Thou art not gladdened when praised. Thou dost not give
way to wrath when blamed or censured. What, indeed, is thy wisdom? Whence
hast thou got it? And what, indeed, is the refuge of that wisdom?'

"Bhishma said, 'Thus questioned by Devala, the pure Jaigishavya of
austere penances, said those words of high import, fraught with full
faith and profound sense.'

"Jaigishavya said, 'O foremost of Rishis, I shall tell thee of that which
is the highest end, that which is the supreme goal, that which is
tranquillity, in the estimation of all persons of righteous acts. They, O
Devala, who behave uniformly towards those that praise them and those
that blame them, they who conceal their own vows and good acts, they who
never indulge in recriminations, they who never say even what is good
when it is calculated to injure (instead of producing any benefit), they
who do not desire to return injury for injury received, are said to be
men possessed of wisdom. [867] They never grieve for what is yet to come.
They are concerned with only what is before them and acts as they should.
They never indulge in sorrow for what is past or even call it to their
minds. Possessed of power and regulated minds, they do at their pleasure,
according to the way in which it should be done, what waits for them to
do in respect of all objects, O Devala, if solicited regardfully
thereto. [868] Of mature knowledge, of great wisdom, with wrath under
complete control, and with their passions kept under sway, they never do
an injury to any one in thought, word, or deed. Destitute of envy, they
never injure others, and possessed of self-control, they are never pained
at the sight of other people's prosperity. Such men never indulge in
exaggerated speeches, or set themselves in praising others, or in
speaking ill of them. They are again never affected by praise and blame
uttered by others in respect of them. They are tranquil in respect of all
their desires, and are engaged in the good of all creatures. They never
give way to wrath, or indulge in transports of joy, or injure any
creature. Untying all the knots of their hearts, they pass on very
happily. They have no friends nor are they the friends of others. They
have no foes nor are they the foes of other creatures. Indeed, men that
can live in this way can pass their days for ever in happiness. O best of
regenerate ones, they who acquire a knowledge of the rules of morality
and righteousness, and who observe those rules in practice, succeed in
winning joy, while they who fall off from the path of righteousness are
afflicted by anxieties and sorrow. I have now betaken myself to the path
of righteousness. Decried by others, why shall I get annoyed with them,
or praised by others, why shall I be pleased? Let men obtain whatsoever
objects they please from whatsoever pursuits in which they engage
themselves. (I am indifferent to acquisitions and losses). Praise and
blame are unable to contribute to my advancement or the reverse. He that
has understood the truths of things becomes gratified with even disregard
as if it were ambrosia. The man of wisdom is truly annoyed with regard as
if it were poison. He who is freed from all faults sleeps fearlessly both
here and hereafter even if insulted by others. On the other hand, he who
insults him, suffers destruction. Those men of wisdom who seek to attain
to the highest end, succeed in obtaining it by observing conduct such as
this. The man who has vanquished all his senses is regarded to have
performed all the sacrifices. Such a person attains to the highest rung,
viz., that of Brahma, which is eternal and which transcends the reach of
primordial nature. The very gods, the Gandharvas, the Pisachas, and the
Rakshasas, cannot reach the rung which is his who has attained to the
highest end.'"



SECTION CCXXX

"Yudhishthira said, 'What man is there who is dear to all, who gladdens
all persons, and who is endued with every merit and every accomplishment?'

"Bhishma said, 'In this connection I shall recite to thee the words that
Kesava, asked by Ugrasena, said unto him on a former occasion.'

"Ugrasena said, 'All persons seem to be very solicitous of speaking of
the merits of Narada. I think that celestial Rishi, must really be
possessed of every kind of merit. I ask thee, tell me this, O Kesava!'

"Vasudeva said, 'O chief of the Kukkuras, listen to me as I mention in
brief those good qualities of Narada with which I am acquainted, O king!
Narada is as learned in the scriptures as he is good and pious in his
conduct. And yet, on account of his conduct, he never cherishes pride
that makes one's blood so hot. It is for this reason that he is
worshipped everywhere. Discontent, wrath, levity, and fear, these do not
exist in Narada. He is free from procrastination, and possessed of
courage. For this he is worshipped everywhere. Narada deserves the
respectful worship of all. He never falls back from his words through
desire or cupidity. For this he is worshipped everywhere. He is fully
conversant with the principles that lead to the knowledge of the soul,
disposed to peace, possessed of great energy, and a master of his senses.
He is free from guile, and truthful in speech. For this he is worshipped
with respect everywhere. He is distinguished by energy, by fame, by
intelligence, by knowledge, by humility, by birth, by penances, and by
years. For these he is everywhere worshipped with respect. He is of good
behaviour. He dresses and houses himself well. He eats pure food. He
loves all. He is pure in body and mind. He is sweet-speeched. He is free
from envy and malice. For this he is everywhere worshipped with respect.
He is certainly always employed in doing good to all people. No sin
dwells in him. He never rejoices at other people's misfortunes. For this
he is everywhere worshipped with respect. He always seeks to conquer all
earthly desires by listening to Vedic recitations and attending to the
Puranas. He is a great renouncer and he never disregards any one. [869]
For this he is everywhere worshipped with respect. He casts an equal eye
on all; and, therefore, he has no one whom he loves and none whom he
hates. He always speaks what is agreeable to the hearer. For this he is
everywhere worshipped with respect. He is possessed of great learning in
the scriptures. His conversation is varied and delightful. His knowledge
and wisdom are great. He is free from cupidity. He is free also from
deception. He is large-hearted. He has, conquered wrath and cupidity. For
this he is everywhere worshipped with respect. He has never quarrelled
with any one for any subject connected with profit or pleasure. All
faults have been torn away by him. For this he is everywhere worshipped
with respect. His devotion (to Brahma) is firm. His soul is blameless. He
is well-versed in the Srutis. He is free from cruelty. He is beyond the
influence of delusion or faults. For this he is worshipped everywhere
with respect. He is unattached to all such things as are objects of
attachment (for others). For all that he seems to be attached to all
things. [870] He is never long subject to the influence of any doubt. For
this he is everywhere worshipped with respect. He has no yearning for
objects connected with profit and pleasure. He never glorifies his own
self. He is free from malice. He is mild in speech. For this he is
everywhere worshipped with respect. He observes the hearts, different
from one another, of all men, without blaming any of them. He is
well-versed in all matters connected with the origin of things. He never
disregards or shows hatred for any kind of science. He lives according to
his own standard of morality. He never suffers his time to pass away
fruitlessly. His soul is under his control For this he is everywhere
worshipped with respect. He has toiled in subjects that deserve the
application of toil. He has earned knowledge and wisdom. He is never
satiated with yoga. He is always attentive and ready for exertion. He is
ever heedful. For this he is everywhere worshipped with respect. He has
never to feel shame for any deficiency of his. He is very attentive. He
is always engaged by others in accomplishing what is for their good. He
never divulges the secrets of others. For this he is everywhere
worshipped with respect. He never yields to transports of joy on
occasions of making even valuable acquisitions. He is never pained at
losses. His understanding is firm and stable. His soul is unattached to
all things. For this he is everywhere worshipped with respect. Who,
indeed, is there that will not love him who is thus possessed of every
merit and accomplishment, who is clever in all things, who is pure in
body and mind, who is entirely auspicious, who is well-versed with the
course of time and its opportuneness for particular acts, and who is
well-acquainted with all agreeable things?'"



SECTION CCXXXI

"Yudhishthira said, 'I desire, O thou of Kuru's race, to know what the
origin and what the end is of all creatures; what is the nature of their
meditation and what are their acts; what are the divisions of time, and
what the allotted periods of life in the respective epochs. I desire also
to know in full the truth about the genesis and the conduct of the world;
the origin of creatures into the world and the manner of their going on.
Indeed, whence their creation and destruction? O best of virtuous
persons, if thou art minded to favour us, do tell us this about which I
ask thee. Having heard before this excellent discourse of Bhrigu unto the
regenerate sage Bharadwaja which thou didst recite, my understanding,
purged of ignorance, has become exceedingly attached to yoga, and
withdrawn from worldly objects rests upon heavenly purity. I ask thee
about the subject, therefore, once more. It behoves thee to discourse to
me (more elaborately).'

"Bhishma said, 'In this connection I shall recite to thee an old
narrative of what the divine Vyasa said unto his son Suka when the latter
had questioned the former. Having studied the illimitable Vedas with all
their branches and the Upanishads, and desirous of leading a life of
Brahmacharya in consequence of his having earned excellence of religious
merit, Suka addressed these very questions, about which his doubts had
been solved, to his father the island-born Rishi who had removed (by
study and contemplation) all doubts connected with the topic of the true
import of duties.'

"Suka said, 'It behoveth thee to tell me who the Creator is of all
beings, as fixed by a knowledge of time, [871] and what the duties are
that should be accomplished by a Brahmana.'

"Bhishma said, 'Unto his son who had questioned him, the sire, having a
knowledge of both the past and future, conversant with all duties and
endued with omniscience, thus discoursed on the subject.'

"Vyasa said, 'Only Brahma, which is without beginning and without end,
unborn, blazing with effulgence, above decay, immutable, indestructible,
inconceivable, and transcending knowledge, exists before the
Creation. [872] The Rishis, measuring time, have named particular portions
by particular names. Five and ten winks of the eye make what is called a
Kashtha. Thirty Kashthas would make what is called a Kala. Thirty Kalas,
with the tenth part of a Kala added, make what is known as a Muhurta.
Thirty Muhurtas make up one day and night. Thirty days and nights are
called a month, and twelve months are called a year. Persons conversant
with mathematical science say that a year is made up of two ayanas
(dependent on sun's motion), viz., the northern and the southern. The sun
makes the day and the night for the world of man. The night is for the
sleep of all living creatures, and the day is for the doing of action. A
month of human beings is equal to a day and night of the Pitris. That
division (as regards the Pitris) consists in this: the lighted fortnight
(of men) is their day which is for the doing of acts; and the dark
fortnight is their night for sleep. A year (of human beings) is equal to
a day and night of the gods. The division (as regards the gods) consists
in this: the half year for which the sun travels from the vernal to the
autumnal equinox is the day of the deities, and the half year for which
the sun travels from the latter to the former is their night. Computing
by the days and nights of human beings about which I have told thee, I
shall speak of the day and night of Brahman and his years also. I shall,
in their order, tell thee the number of years, that are (thus) for
different purposes computed differently in respect of the Krita, the
Treta, the Dwapara, and the Kali yugas. Four thousand years (of the
deities) is the duration of the first or Krita age. The morning of that
epoch consists of four hundred years and its evening is of four hundred
years. (The total duration, therefore, of the Krita yuga is four thousand
and eight hundred years of the deities). As regards the other yugas, the
duration of each gradually decreases by a quarter in respect of both the
substantive period with the conjoining portion and the conjoining portion
itself. (Thus the duration of the Treta is three thousand years and its
morning extends for three hundred years and its evening for three
hundred). The duration of the Dwapara also is two thousand years, and its
morning extends for two hundred years and its evening also for two
hundred. The duration of the Kali yuga is one thousand years, and its
morning extends for one hundred years, and its evening for one
hundred. [873] These periods always sustain the never-ending and eternal
worlds. They who are conversant with Brahma, O child, regard this as
Immutable Brahma. In the Krita age all the duties exists in their
entirety, along with Truth. No knowledge or object came to men of that
age through unrighteous or forbidden means. [874] In the other yugas,
duty, ordained in the Vedas, is seen to gradually decline by a quarter in
each. Sinfulness grows in consequence of theft, untruth, and deception.
In the Krita age, all persons are free from disease and crowned with
success in respect of all their objects, and all live for four hundred
years. In the Treta, the period of life decreases by a quarter. It has
also been heard by us that, in the succeeding yugas, the words of the
Vedas, the periods of life, the blessings (uttered by Brahmanas), and the
fruits of Vedic rites, all decrease gradually. The duties set down for
the Krita yuga are of one kind. Those for the Treta are otherwise. Those
for the Dwapara are different. And those for the Kali are otherwise. This
is in accordance with that decline that marks every succeeding yuga. In
the Krita, Penance occupies the foremost place. In the Treta, Knowledge
is foremost. In the Dwapara, Sacrifice has been said to be the foremost,
In the Kali yuga, only Gift is the one thing that has been laid down. The
learned say that these twelve thousand years (of the deities) constitute
what is called a yuga. A thousand such yugas compose a single day of
Brahman. [875] The same is the duration of Brahman's night. With the
commencement of Brahman's day the universe begins to start into life.
During the period of universal dissolution the Creator sleeps, having
recourse to yoga-meditation. When the period of slumber expires, He
awakes. That then which is Brahman's day extends for a thousand such
yugas. His nights also extends for a thousand similar yugas. They who
know this are said to know the day and the night. On the expiry of His
night, Brahman, waking up, modifies the indestructible chit by causing it
to be overlaid with Avidya. He then causes Consciousness to spring up,
whence proceeds Mind which is identical with the Manifest.'" [876]



SECTION CCXXXII

"Vyasa said, 'Brahma is the effulgent seed from which, existing as it
does by itself, hath sprung the whole universe consisting of two kinds of
being, viz., the mobile and the immobile. [877] At the dawn of His day,
waking up. He creates with the help of Avidya this universe. At first
springs up that which is called Mahat. That Mahat is speedily transformed
into Mind which is the soul of the Manifest. [878] Overwhelming the Chit,
which is effulgent, with Avidya, Mind creates seven great beings. [879]
Urged by the desire of creating, Mind, which is far-reaching, which has
many courses, and which has desire and doubt for its principal
indications, begins to create diverse kinds of objects by modifications
of itself. First springs from it Space. Know that its property is Sound.
From Space, by modification, arises the bearer of all scents, viz., the
pure and mighty Wind. It is said to possess the attribute of Touch. From
Wind also, by modification, springs Light endued with effulgence.
Displayed in beauty, and called also Sukram, it starts into existence,
thus, possessing the attribute of Form. From Light, by modification,
arises Water having Taste for its attribute. From Water springs Earth
having Scent for its attribute. These are said to represent initial
creation. [880] These, one after another, acquire the attributes of the
immediately preceding ones from which they have sprung. Each has not only
its own special attribute but each succeeding one has the attributes of
all the preceding ones. (Thus Space has only Sound for its attribute.
After Space comes Wind, which has, therefore, both Sound and Touch for
its attributes. From Wind comes Light or Fire, which has Sound, Touch,
and Form for its attributes. From Light is Water, which has Sound, Touch,
Form, and Taste for its attributes. From Water is Earth, which has Sound,
Touch, Form, Taste, and Scent for its attributes). If anybody, perceiving
Scent in Water, were from ignorance to say that it belongs to Water, he
would fall into an error, for Scent is the attribute of Earth though it
may exist in a state of attachment with Water and also Wind. These seven
kinds of entities, possessing diverse kinds of energy, at first existed
separately from one another. They could not create objects without all of
them coming together into a state of commingling. All these great
entities coming together, and commingling with one another, form the
constituent parts of the body which are called limbs. [881] In consequence
of the combination of those limbs, the sum total, invested with form and
having six and ten constituent parts, becomes what is called the body.
(When the gross body is thus formed), the subtile Mahat, with the
unexhausted residue of acts, then enters that combination called the
gross body. [882] Then the original Creator of all beings, having by his
Maya divided Himself, enters that subtile form for surveying or
overlooking everything. And inasmuch as he is the original Creator of all
beings he is on that account called the Lord of all beings. [883] It is he
who creates all beings mobile and immobile. After having thus assumed the
form of Brahman he creates the worlds of the gods, the Rishis, the
Pitris, and men; the rivers, the seas, and the oceans, the points of the
horizon, countries and provinces, hills and mountains, and large trees,
human beings, Kinnaras, Rakshasas, birds, animals domestic and wild, and
snakes. Indeed, he creates both kinds of existent things, viz., those
that are mobile and those that are immobile; and those that are
destructible and those that are indestructible. Of these created objects
each obtains those attributes which it had during the previous Creation;
and each, indeed, obtains repeatedly the same attributes at every
subsequent Creation. Determined in respect of character by either
injuriousness or peacefulness, mildness or fierceness, righteousness or
unrighteousness, truthfulness or untruthfulness, each creature, at every
new creation, obtains that particular attribute which it had cherished
before. It is in consequence of this that that particular attribute
attaches to it. It is the Ordainer himself who attaches variety to the
great entities (of Space, Earth, etc.), to the objects of the senses
(such as form, etc.), and to size or bulk of existent matter, and
appoints the relations of creatures with those multiform entities.
Amongst men who have devoted themselves to the science of things, there
are some who say that, in the production of effects, exertion is supreme.
Some learned persons say that Destiny is supreme, and some that it is
Nature which is the agent. Others say that Acts flowing from (personal)
exertion, and Destiny, produce effects, aided by Nature. Instead of
regarding any of these as singly competent for the production of effects,
they say that it is the union of all three that produces all effects. As
regards this subject, [884] some say that such is the case; some, that
such is not the case; some, that both of these are not the case; and
some, that it is not that the reverse of both are not. These, of course,
are the contentions of those that depend on Acts, with reference to
objects. They however, whose vision is directed to truth regard Brahma as
the cause. [885] Penance is the highest good for living creatures. The
roots of penance are tranquillity and self-restraint. By penance one
obtains all things that one wishes for in one's mind. By penance one
attains to that Being who creates the universe. He who (by penance)
succeeds in attaining to that Being becomes the puissant master of all
beings. It is by Penance that the Rishis are enabled to read the Vedas
ceaselessly. At the outset the Self-born caused those excellent Vedic
sounds, that are embodiments of knowledge and that have neither beginning
nor end to (spring up and) flow on (from preceptor to disciple). From
those sounds have sprung all kinds of actions. The names of the Rishis,
all things that have been created, the varieties of form seen in existent
things, and the course of actions, have their origin in the Vedas. [886]
Indeed, the Supreme Master of all beings, in the beginning, created all
things from the words of the Vedas. Truly, the names of the Rishis, and
all else that has been created, occur in the Vedas. Upon the expiration
of his night (i.e., at the dawn of his day), the uncreate Brahman
creates, from prototypes that existed before, all things which are, of
course, well-made by Him. [887] In the Vedas hath been indicated the topic
of the Soul's Emancipation, along with the ten means constituted by study
of the Vedas, adoption of the domestic mode of life, penances, observance
of duties common to all the modes of life, sacrifices, performance of all
such acts as lead to pure fame, meditation which is of three kinds, and
that kind of emancipation which is called success (Siddhi) attainable in
this life. [888] That incomprehensible Brahma which has been declared in
the words of the Vedas, and which has been indicated more clearly in the
Upanishads by those who have an insight into the Vedas, can be realised
by gradually following the practices referred to above. [889] Unto a
person who thinks he has a body, this consciousness of duality, fraught
again with that of pairs of opposites, is born only of acts in which he
is engaged. (That consciousness of duality ceases during dreamless
slumber or when Emancipation has been attained). That person, however,
who has attained to Emancipation, aided by his knowledge, forcibly drives
off that consciousness of duality. Two Brahmas should be known, viz., the
Brahma represented by sound (i.e., the Vedas), and secondly that which is
beyond the Vedas and is supreme. One that is conversant with Brahma
represented by sound succeeds in attaining to Brahma that is Supreme. The
slaughter of animals is the sacrifice laid down for the Kshatriyas. The
growing of corn is the sacrifice laid down for the Vaisyas. Serving the
three other orders is the sacrifice laid down for the Sudras. Penances
(or worship of Brahma) is the sacrifice laid down for the Brahmanas. In
the Krita age the performance of sacrifices was not necessary. Such
performance became necessary in the Treta age. In the Dwapara, sacrifices
have begun to fall off. In the Kali, the same is the case with them. In
Krita age, men, worshipping only one Brahma, looked upon the Richs, the
Samans, the Yajuses and the rites and sacrifices that are performed from
motives of advantage, as all different from the object of their worship,
and practised only Yoga, by means of penances. In the Treta age, many
mighty men appeared that swayed all mobile and immobile objects. (Though
the generality of men in that age were not naturally inclined to the
practice of righteousness, yet those great leaders forced them to such
practice.) Accordingly, in that age, the Vedas, and sacrifices and the
distinctions between the several orders, and the four modes of life,
existed in a compact state. In consequence, however, of the decrease in
the period of life in Dwapara, all these, in that age, fall off from that
compact condition. In the Kali age, all the Vedas become so scarce that
they may not be even seen by men. Afflicted by iniquity, they suffer
extermination along with the rites and sacrifices laid down in them. The
righteousness which is seen in the Krita age is now visible in such
Brahmanas as are of cleansed souls and as are devoted to penances and the
study of the scriptures. As regards the other yugas, it is seen that
without at once giving up the duties and acts that are consistent with
righteousness, men, observant of the practices of their respective
orders, and conversant with the ordinance of the Vedas are led by the
authority of the scriptures, to betake themselves from motives of
advantage and interest to sacrifices and vows and pilgrimages to sacred
waters and spots. [890] As in the season of rains a large variety of new
objects of the immobile order are caused to come forth into life by the
showers that fall from the clouds, even so many new kinds of duty or
religious observances are brought about in each yuga. As the same
phenomena reappear with the reappearance of the seasons, even so, at each
new Creation the same attributes appear in each new Brahman and Hara. I
have, before this, spoken to thee of Time which is without beginning and
without end, and which ordains this variety in the universe. It is that
Time which creates and swallows up all creatures. All the innumerable
creatures that exist subject to pairs of opposites and according to their
respective natures, have Time for their refuge. It is Time that assumes
those shapes and it is Time that upholds them. [891] I have thus
discoursed to thee, O son, on the topics about which thou hadst inquired,
viz., Creation, Time, Sacrifices and other rites, the Vedas, the real
actor in the universe, action, and the consequences of action.'"



SECTION CCXXXIII

"Vyasa said, 'I shall now tell thee, how, when his day is gone and his
night comes, he withdraws all things unto himself, or how the Supreme
Lord, making this gross universe exceedingly subtile, merges everything
into his Soul. When the time comes for universal dissolution, a dozen
Suns, and Agni with his seven flames, begin to burn. The whole universe,
wrapt by those flames, begins to blaze forth in a vast conflagration. All
things mobile and immobile that are on the earth first disappear and
merge into the substance of which this planet is composed. After all
mobile and immobile objects have thus disappeared, the earth, shorn of
trees and herbs, looks naked like a tortoise shell. Then water takes up
the attribute of earth, viz., scent. When earth becomes shorn of its
principal attribute, that element is on the eve of dissolution. Water
then prevails. Surging into mighty billows and producing awful roars,
only water fills this space and moves about or remains still. Then the
attribute of water is taken by Heat, and losing its own attribute, water
finds rest in that element. Dazzling flames of fire, ablaze all around,
conceal the Sun that is in the centre of space. Indeed, then, space
itself, full of those fiery flames, burns in a vast conflagration. Then
Wind comes and takes the attribute, viz., form of Heat or Light, which
thereupon becomes extinguished, yielding to Wind, which, possessed of
great might, begins to be awfully agitated. The Wind, obtaining its own
attribute, viz., sound, begins to traverse upwards and downwards and
transversely along all the ten points. Then Space takes the attribute,
viz., sound of Wind, upon which the latter becomes extinguished and
enters into a phase of existence resembling that of unheard or unuttered
sound. Then Space is all that remains, that element whose attribute,
viz., sound dwells in all the other elements, divested of the attributes
of form, and taste, and touch, and scent, and without shape of any kind,
like sound in its unmanifest state of existence. Then sound, which is the
attribute of space, is swallowed up by Mind which is the essence of all
things that are manifest. Thus Mind which in itself is unmanifest
withdraws all that is manifested by Mind. This withdrawal of Mind as
displayed into Mind as undisplayed or subtile, is called the destruction
of the vast external universe. [892] Then Chandrama's having made Mind
(thus) withdraw its attribute into itself, swallows it up. When Mind,
ceasing to exist, thus enters into Chandramas, the other attributes that
are owned by Iswara are all that remain. This Chandramas, which is called
also Sankalpa, is then, after a very long time, brought under Iswara's
sway, then reason being that that Sankalpa has to perform a very
difficult act, viz., the destruction of Chitta or the faculties that are
employed in the process called judgment. When this has been effected, the
condition reached is said to be of high Knowledge. Then Time swallows up
this Knowledge, and as the Sruti declares, Time itself, in its turn, is
swallowed up by Might, or Energy. Might or energy, however, is (again)
swallowed up by Time, which last is then brought under her sway by Vidya.
Possessed of Vidya, Iswara then swallows up non-existence itself into his
Soul. That is Unmanifest and Supreme Brahma. That is Eternal, and that is
the Highest of the High. Thus all existent creatures are withdrawn into
Brahma. Truly hath this, which should be conceived (with the aid of the
scriptures) and which is a topic of Science, been thus declared by Yogins
possessed of Supreme Souls, after actual experience. Even thus doth the
Unmanifest Brahma repeatedly undergo the processes of Elaboration and
Withdrawal (i.e., Creation and Destruction), and even thus Brahman's Day
and Night each consist of a thousand yugas.'" [893]



SECTION CCXXXIV

"Vyasa said, 'Thou hadst asked me about the Creation of all beings; I
have now narrated that to thee in full. Listen to me as I tell thee now
what the duties are of a Brahmana. The rituals of all ceremonies for
which sacrificial fees are enjoined, commencing with Jatakarma and ending
with Samavartana, depend for their performance upon a preceptor competent
in the Vedas. [894] Having studied all the Vedas and having displayed a
submissive behaviour towards his preceptor during his residence with him,
and having paid the preceptor's fee, the youth should return home with a
thorough knowledge of all sacrifices. [895] Receiving the permission of
his preceptor, he should adopt one of the four modes of life and live in
it in due observance of its duties till he casts off his body. He should
either lead a life of domesticity with spouses and engaged in creating
offspring, or live in the observance of Brahmacharya; or in the forest in
the company of his preceptor, or in the practice of the duties laid down
for a yati. A life of domesticity is said to be the root of all the other
modes of life. A self-restrained householder who has conquered all his
attachments to worldly objects always attains to success (in respect of
the great object of life). A Brahmana, by begetting children, by
acquiring a knowledge of the Vedas, and by performing sacrifices, pays
off the three debts he owes. [896] He should then enter the other modes of
life, having cleansed himself by his acts. He should settle in that place
which he may ascertain to be the most sacred spot on earth, and he should
strive in all matters that lead to fame, for attaining to a position of
eminence. The fame of Brahmanas increases through penances that are very
austere, through mastery of the various branches of knowledge, through
sacrifices, and through gifts. Indeed, a person enjoys endless regions of
the righteous (in the next world) as long as his deeds or the memory
thereof lasts in this world. A Brahmana should teach, study, officiate at
other people's sacrifices, and offer sacrifices himself. He should not
give away in vain or accept other people's gifts in vain. Wealth,
sufficient in quantity, that may come from one who is assisted in a
sacrifice, from a pupil, or from kinsmen (by marriage) of a daughter,
should be spent in the performance of sacrifice or in making gifts.
Wealth coming from any of these sources should never be enjoyed by a
Brahmana singly. [897] For a Brahmana leading a life of domesticity there
is no means save the acceptance of gifts for the sake of the deities, or
Rishis, or Pitris, or preceptor or the aged, or the diseased, or the
hungry. [898] Unto those that are persecuted by unseen foes, or those that
are striving to the best of their power to acquire knowledge, one should
make gifts from one's own possessions, including even cooked food, more
than one can fairly afford. [899] Unto a deserving person there is nothing
that cannot be given. They that are good and wise deserve to have even
the prince of steeds, called Uchchaisravas, belonging to Indra
himself. [900] Of high vows (king) Satyasandha, having, with due humility,
offered his own life-breaths for saving those of a Brahmana, ascended to
heaven. Sankriti's son Rantideva, having given only lukewarm water to the
high-souled Vasishtha, ascended to heaven and received high honours
there. Atri's royal son Indradamana, possessed of great intelligence,
having given diverse kinds of wealth to a deserving person, acquired
diverse regions of felicity in the next world. Usinara's son Sivi, having
given away his own limbs and the dear son of loins for the sake of a
Brahmana, ascended to heaven from this world. Pratardana, the ruler of
Kasi, having given away his very eyes to a Brahmana, obtained great fame
both here and hereafter. King Devavridha, having given away a very
beautiful and costly umbrella, with eight golden ribs, proceeded to
heaven with all the people of his kingdom. Sankriti of Atri's race,
possessed of great energy, having given instruction to his disciples on
the subject of Impersonal Brahma, proceeded to regions of great felicity.
Amvarisha of great prowess, heaving given unto the Brahmanas eleven
Arvudas of kine, proceeded to heaven with all the people of his kingdom.
Savitri, by giving away her ear-rings, and king Janamejaya, by giving
away his own body, both proceeded to high regions of felicity. Yuvanaswa,
the son of Vrishadarbha, by giving away diverse kinds of gems, a fine
mansion, and many beautiful women, ascended to heaven. Nimi, the ruler of
the Videhas, gave away his kingdom, Jamadagni's son (Rama) gave away the
whole earth; and Gaya gave away the earth with all her towns and cities,
unto the Brahmanas. Once when the clouds ceased to pour, Vasishtha,
resembling Brahman himself, kept alive all creatures like Prajapati
keeping them alive (by his energy and kindness). Karandhama's son Marutta
of cleansed soul, by giving away his daughter to Angiras, speedily
ascended to heaven. Brahmadatta, the ruler of the Panchalas, possessed of
superior intelligence, by giving away two precious jewels called Nidhi
and Sankha unto some of the foremost of the Brahmanas, obtained many
regions of felicity. King Mitrasaha, having given his own dear wife
Madayanti unto the high-souled Vasishtha, ascended to heaven with that
wife of his. The royal sage Sahasrajit, possessed of great fame having
cast off dear life itself for the sake of a Brahmana, ascended to regions
of great felicity. King Satadyumna, having given to Mudgala a mansion
made of gold and full of every object of comfort and use, ascended to
heaven. The king of the Salwas, known by the name of Dyutimat, possessed
of great prowess, gave unto Richika his entire kingdom and ascended to
heaven. The Royal sage Madiraswa, by giving away his daughter of slender
waist to Hiranyahasta, ascended to such regions as are held in esteem by
the very gods. The royal sage Lomapada, of great prowess, by giving away
his daughter Santa to Rishyasringa, obtained the fruition of all his
wishes. King Prasenajit, of great energy, by giving away a hundred
thousand kine with calves, ascended to excellent regions of felicity.
These and many others, possessed of great and well-ordered souls and
having their senses under control, ascended, by means Of gifts and
penances, to heaven. Their fame will last as long as the earth herself
will last. All of them have, by gifts, sacrifices and procreation of
issue, proceeded to heaven.'"



SECTION CCXXXV

"Vyasa said, 'The knowledge called Trayi which occurs in the Vedas and
their branches should be acquired. That knowledge is to be derived from
the Richs, the Samans, and the sciences called Varna and Akshara. There
are besides, the Yajuses and the Atharvans. In the six kinds of acts
indicated in these, dwells the Divine Being. They that are well-versed in
the declarations of the Vedas, that have knowledge of the Soul, that are
attached to the quality of Goodness, and that are highly blessed, succeed
in understanding the origin and the end of all things. A Brahmana should
live in the observance of the duties laid down in the Vedas. He should do
all his acts like a good man of restrained soul. He should earn his
livelihood without injuring any creature. Having derived knowledge from
the good and wise, he should control his passions and propensities.
Well-versed in the scriptures, he should practise those duties that have
been laid down for him, and do all acts in this world guided by the
quality of goodness. Leading even the domestic mode of life., the
Brahmana should be observant of the six acts already spoken of. [901] His
heart full of faith, he should worship the deities in the five well-known
sacrifices. Endued with patience, never heedless, having self-control,
conversant with duties, with a cleansed soul, divested of joy, pride, and
wrath, the Brahmana should never sink in languor. Gifts, study of the
Vedas, sacrifices, penances, modesty, guilelessness, and
self-restraint,--these enhance one's energy and destroy one's sins. One
endued with intelligence should be abstemious in diet and should conquer
one's senses. Indeed, having subdued both lust and wrath, and having
washed away all his sins, he should strive for attaining to Brahma. He
should worship the Fire and Brahmanas, and bow to the deities. He should
avoid all kinds of inauspicious discourse and all acts of unrighteous
injury. This preliminary course of conduct is first laid down for a
Brahmana. Subsequently, when knowledge comes, he should engage himself in
acts, for in acts lies success. [902] The Brahmana who is endued with
intelligence succeeds in crossing the stream of life that is so difficult
to cross and that is so furious and terrible, that has the five senses
for its waters that has cupidity for its source, and wrath for its mire.
He should never shut his eyes to the fact that Time stands behind him in
a threatening attitude.--Time who is the great stupefier of all things,
and who is armed with very great and irresistible force, issuing from the
great Ordainer himself. Generated by the current of Nature, the universe
is being ceaselessly carried along. The mighty river of Time, overspread
with eddies constituted by the years, having the months for its waves and
the seasons for its current, the fortnights for its floating straw and
grass, and the rise and fall of the eyelids for its froth, the days and
the nights for its water, and desire and lust for its terrible
crocodiles, the Vedas and sacrifices for its rafts, and the righteousness
of creatures for its islands, and Profit and Pleasure for its springs,
truthfulness of speech and Emancipation for its shores, benevolence for
the trees that float along it, and the yugas for the lakes along its
course,--the mighty river of Time,--which has an origin as inconceivable
as that of Brahma itself, is ceaselessly bearing away all beings created
by the great Ordainer towards the abode of Yama. [903] Persons possessed
of wisdom and patience always succeed in crossing this awful river by
employing the rafts of knowledge and wisdom. What, however, can senseless
fools, destitute of similar rafts do (when thrown into that furious
stream)? That only the man of wisdom succeeds in crossing this stream and
not he that is unwise, is consistent with reason. The former beholds from
a distance the merits and faults of everything. (Accordingly, he succeeds
in adopting or rejecting what is deserving of adoption or rejection). The
man, however, of unstable and little understanding, and whose soul is
full of desire and cupidity, is always filled with doubt. Hence the man
destitute of wisdom never succeeds in crossing that river. He also who
sits inactively (in doubt) can never pass it over. The man destitute of
the raft of wisdom, in consequence of his having to bear the heavy weight
of great faults, sinks down. One that is seized by the crocodile of
desire, even if possessed of knowledge, can never make knowledge one's
raft. [904] For these reasons, the man of wisdom and intelligence should
strive to float over the stream of Time (without sinking in it). He
indeed, succeeds in keeping himself afloat who becomes conversant with
Brahma. One born in a noble race, abstaining from the three duties of
teaching, officiating at other's sacrifices and accepting gifts, and
doing only the three other acts, viz., studying, sacrificing, and giving,
should, for those reasons, strive to float over the stream. Such a man is
sure to cross it aided by the raft of wisdom. One who is pure in conduct,
who is self-restrained and observant of good vows, whose soul is under
control, and who is possessed of wisdom, certainly wins success in this
and the other world. The Brahmana leading a domestic mode of life should
conquer wrath and envy, practise the virtues already named, and
worshipping the deities in the five sacrifices, eat after having fed the
deities, Pitris, and guests. He should conform to those duties which are
observed by the good; he should do all his acts like a person of governed
soul; and he should, without injuring any creature, draw his substance by
adopting a course that is not censurable. One who is well-versed in the
truths of the Vedas and the other branches of knowledge, whose behaviour
is like that of a person of well-governed soul, who is endued with a
clear vision, who observes those duties that are laid down for his order,
who does not, by his acts, produce an inter-mixture of duties, who
attends to the observances set down in the scriptures, who is full of
faith, who is self-restrained, who is possessed of wisdom, who is
destitute of envy and malice, and who is well-conversant with the
distinctions between righteousness and inequity, succeeds in crossing all
his difficulties. That Brahmana who is possessed of fortitude, who is
always heedful, who is self-restrained, who is conversant with
righteousness, whose soul is under control, and who has transcended joy,
pride, and wrath, has never to languish in grief. This is the course of
conduct that was ordained of old for a Brahmana. He should strive for the
acquisition of Knowledge, and do all the scriptural acts. By living thus,
he is sure to obtain success. One who is not possessed of clear vision
does wrong even when one wishes to do right. Such a person, by even
exercising his judgment, does such acts of virtue as partake of the
nature of inequity. Desiring to do what is right, one does what is wrong.
Similarly, desiring to do what is wrong one does what is right. Such a
person is a fool. Not knowing, the two kinds of acts, one has to undergo
repeated rebirths and deaths.'"



SECTION CCXXXVI

"Vyasa said, 'If Emancipation be desirable, then knowledge should be
acquired. For a person who is borne now up and now down along the stream
of Time or life, knowledge is the raft by which he can reach the shore.
Those wise men who have arrived at certain conclusions (regarding the
character of the soul and that which is called life) by the aid of
wisdom, are able to assist the ignorant in crossing the stream of time or
life with the raft of knowledge. They, however, that are ignorant, are
unable save either themselves or others. He who has freed himself from
desire and all other faults, and who has emancipated himself from all
attachments, should attend to, these two and ten requirements of yoga,
viz., place, acts, affection, objects, means, destruction, certainty,
eyes, food, suppression, mind and survey. [905] He who wishes to obtain
superior Knowledge, should, by the aid of his understanding, restrain
both speech and mind. He who wishes to have tranquillity, should, by the
aid of his knowledge, restrain his soul. Whether he becomes compassionate
or cruel, whether he becomes conversant with all the Vedas or ignorant of
the Richs, whether he becomes righteous and observant of sacrifices or
the worst of sinners, whether he becomes eminent for prowess and wealth
or plunged into misery, that person who directs his mind towards these
(attributes that I have spoken of), is sure to cross the ocean of life
which is so difficult to cross. Without speaking of the results of the
attainment of Brahma by yoga, it may be said that he who sets himself to
only enquiring after the Soul transcends the necessity of observing the
acts laid down in the Vedas. The body with jiva within it is an excellent
car. When sacrifices and religious rites are made its upastha, shame its
varutha, Upaya and Apaya its kuvara, the breath called Apana its aksha,
the breath called Prana its yuga, knowledge and the allotted period of
existence its points for tying the steeds, heedfulness its handsome
vandhura, the assumption of good behaviour its nemi, vision, touch,
scent, and hearing its four steeds, wisdom its nabhi, all the scriptures
its pratoda, certain knowledge of the scriptural declarations its driver,
the soul its firmly-seated rider, faith and self-restraint its
fore-runners, renunciation its inseparable companion following behind and
bent upon doing it good, purity the path along which it goes, meditation
(or union with Brahma) its goal, then may that car reach Brahma and shine
there in effulgence. [906] I shall now tell thee the speedy means that
should be adopted by the person who would equip his car in such a fashion
for passing through this wilderness of the world in order to reach the
goal constituted by Brahma that is above decrepitude and destruction. To
set the mind upon one thing at a time is called Dharana. [907] The Yogin
observing proper vows and restraints, practises in all seven kinds of
Dharana. There are, again, as many kinds of Dharanas arising out of
these, upon subjects that are near or remote. [908] Through these the
Yogin gradually acquires mastery over Earth, Wind, Space, Water, Fire,
Consciousness, and Understanding. After this he gradually acquires
mastery over the Unmanifest. [909] I shall now describe to thee the
conceptions in their order that are realised by particular individuals
amongst those that are engaged in yoga according to the rules and
ordinances that have been laid down. I shall tell thee also of the nature
of the success that attaches to yoga commenced (according to rules) by
him who looks within his own self. [910] The Yogin, that abandons his
gross body, following the instructions of his preceptor, beholds his soul
displaying the following forms in consequence of its subtility. To him in
the first stage, the welkin seems to be filled with a subtile substance
like foggy vapour. [911] Of the Soul which has been freed from the body,
even such becomes the form. When this fog disappears, a second (or new)
form becomes visible. For, then, the Yogin beholds within himself, in the
firmament of his heart, the form of Water. After the disappearance of
water, the form of Fire displays itself. When this disappears, the form
that becomes perceivable is that of Wind as effulgent as a well-tempered
weapon of high polish. Gradually, the form displayed by Wind becomes like
that of the thinnest gossamer. Then having acquired whiteness, and also,
the subtlety of air, the Brahman's soul is said to attain the supreme
whiteness and subtlety of Ether. Listen to me as I tell thee the
consequences of these diverse conditions when they occur. That Yogin who
has been able to achieve the conquest of the earth-element, attains by
such lordship to the power of Creation. Like a second Prajapati endued
with a nature that is perfectly imperturbable, he can from his own body
create all kinds of creatures. With only his toe, or with his hand or
feet, that person can singly cause the whole Earth to tremble who has
achieved the lordship of the Wind. Even this is the attribute of the Wind
as declared in the Sruti. The Yogin, who has achieved the lordship of
Space, can exist brightly in Space in consequence of his having attained
to uniformity with that element, and can also disappear at will. By
lordship over Water, one can (like Agastya) drink up rivers, lakes, and
oceans. By lordship over Fire, the Yogin becomes so effulgent that his
form cannot be looked at. He becomes visible only when he extinguishes
his consciousness of individuality,--these five elements come within his
sway. When the Understanding, which is the soul of the five elements and
of the consciousness of individuality, [912] is conquered the Yogin
attains to Omnipotence, and perfect Knowledge (or perception freed from
doubt and uncertainty with respect to all things), comes to him. In
consequence of this, the Manifest becomes merged into the Unmanifest or
Supreme Soul from which the world emanates and becomes what is called
Manifest. [913] Listen now to me in detail as I expound the science of the
Unmanifest. But first of all listen to me about all that is Manifest as
expounded in the Sankhya system of philosophy. In both the Yoga and the
Sankhya, systems, five and twenty topics of knowledge have been treated
in nearly the same way. Listen to me as I mention their chief features.
That has been said to be Manifest which is possessed of these four
attributes, viz., birth, growth, decay, and death. That which is not
possessed of these attributes is said to be Unmanifest. Two souls are
mentioned in the Vedas and the sciences that are based upon them. The
first (which is called Jivatman) is endued with the four attributes
already mentioned, and has a longing for the four objects or purposes
(viz., Religion, Wealth, Pleasure and Emancipation). This soul is called
Manifest, and it is born of the Unmanifest (Supreme Soul). It is both
Intelligent and non-Intelligent. I have thus told thee about Sattwa
(inert matter) and Kshetrajna (immaterial spirit). Both kinds of Soul, it
is said in the Vedas, become attached to objects of the senses. The
doctrine of the Sankhyas is that one should keep oneself aloof or
dissociated from objects of the senses. That Yogin who is freed from
attachment and pride, who transcends all pairs of opposites, such as
pleasure and pain, heat and cold, etc., who never gives way to wrath or
hate, who never speaks an untruth, who, though slandered or struck, still
shows friendship for the slanderer or the striker, who never thinks of
doing ill to others, who restrains the three, viz., speech, acts, and
mind, and who behaves uniformly towards all creatures, succeeds in
approaching the presence of Brahman. That person who cherishes no desire
for earthly objects, who is not unwilling to take what comes, who is
dependent on earthly objects to only that extent which is necessary for
sustaining life, who is free from cupidity, who has driven off all grief,
who has restrained his senses, who goes through all necessary acts, who
is regardless of personal appearance and attire, whose senses are all
collected (for devotion to the true objects of life), whose purposes are
never left, unaccomplished, [914] who bears himself with equal
friendliness towards all creatures, who regards a clod of earth and a
lump of gold with an equal eye, who is equally disposed towards friend
and foe, who is possessed of patience, who takes praise and blame
equally, [915] who is free from longing with respect to all objects of
desire, who practises Brahmacharya, and who is firm and steady in all his
vows and observances, who has no malice or envy for any creature in the
universe, is a Yogin who according to the Sankhya system succeeds in
winning Emancipation. Listen now to the way and the means by which a
person may win Emancipation through Yoga (or the system of Patanjali).
That person who moves and acts after having transcended the puissance
that the practice of Yoga brings about (in the initial stages), succeeds
in winning Emancipation. [916] I have thus discoursed to thee on those
topics (viz., Emancipation according to the Sankhya system and that
according to the Yoga system) which are dissimilar if the speaker be
disposed to treat them as such (but which in reality, are one and the
same). [917] Thus can one transcend all pairs of opposites. Thus can one
attain to Brahma.'" [918]



SECTION CCXXXVII

"Vyasa said, 'Borne up and down in life's ocean, he that is capable of
meditation seizes the raft of Knowledge and for achieving his
Emancipation adheres to Knowledge itself (without extending his arms
hither and thither for catching any other support).' [919]

"Suka said, 'What is that Knowledge? Is it that learning by which, when
error is dispelled, the truth becomes discovered? Or, is it that course
of duties consisting of acts to be done or achieved, by the aid of which
the object sought may be understood or attained? Or, is it that course of
duties, called abstention from acts, by which an extension of the Soul is
to be sought? Do tell me what it is, so that by its aid, the two, viz.,
birth and death, may be avoided.' [920]

"Vyasa said, 'That fool who believing that all this exists in consequence
of its own nature without, in fact, an existent refuge or foundation,
fills by such instruction the aspirations of disciples, dispelling by his
dialectical ingenuity the reasons the latter might urge to the contrary,
succeeds not in attaining to any truth. [921] They again who firmly
believe that all Cause is due to the nature of things, fail to acquire
any truth by even listening to (wiser) men or the Rishis (who are capable
of instructing them). [922] Those men of little intelligence who stop (in
their speculations), having adopted either of these doctrines, indeed,
those men who regard nature as the cause, never succeed in obtaining any
benefit for themselves. [923] This belief in Nature (as the producing and
the sustaining Cause), arising as it does from a mind acting under the
influence of error, brings about the destruction of the person who
cherishes it. Listen now to the truth with respect to these two doctrines
that maintain (1) that things exist by their own nature and (2) that they
flow (in consequence of their own nature) from others that are different
from and that precede them. [924] Wise men apply themselves to agriculture
and tillage, and the acquisition of crops (by those means) and of
vehicles (for locomotion) and seats and carpets and houses. They attend
also to the laying of pleasure-gardens, the construction of commodious
mansions, and the preparation of medicines, for diseases of every kind.
It is wisdom (which consists in the application of means) that leads to
the fruition of purposes. It is wisdom that wins beneficial results. It
is wisdom that enables kings to exercise and enjoy sovereignty although
they are possessed of attributes equal to those of persons over whom they
rule. [925] It is by wisdom that the high and the low among beings are
distinguished. It is by wisdom that the superior and the inferior ones
among created objects are understood. It is wisdom or knowledge that is
the highest refuge of all things. [926] All the diverse kinds of created
things have four kinds of birth. They are viviparous, oviparous,
vegetables, and those born of filth. Creatures, again, that are mobile
should be known to be superior to those that are immobile. It is
consistent with reason that intelligent energy, inasmuch as it
differentiates (all non-intelligent matter), should be regarded as
superior to.(non-intelligent) matter. [927] Mobile creatures, that are
innumerable, and of two kinds, viz., those that have many legs and those
that have two. The latter, however, are superior to the former. Bipeds,
again are of two species, viz., those that live on land and those that
are otherwise. Of these, the former are superior to the latter. The
superior ones eat diverse kinds of cooked food. [928] Bipeds moving on
land are of two kinds viz., middling or intermediate, and those that are
foremost. Of these, the middling or intermediate are regarded as superior
(to the former) in consequence of their observance of the duties of
caste. [929] The middling or intermediate ones are said to be of two
kinds, viz., those that are conversant with duties, and those that are
otherwise. Of those, the former are superior in consequence of their
discrimination in respect of what should be done and what should not.
Those conversant with duties are said to be of two kinds, viz., those
that are acquainted with the Vedas and those that are otherwise. Of these
the former are superior, for the Vedas are said to dwell in them. [930]
Those that are acquainted with the Vedas are said to be of two kinds,
viz., those that lecture on the Vedas and those that are otherwise. Of
these, the former, who are fully conversant with the Vedas, with the
duties and the rites laid down in them, and the fruits of those duties
and rites, are superior in consequence of their publishing all those
duties and rites. Indeed, all the Vedas with the duties laid down in them
are said to flow from them. Preceptors of the Vedas are of two kinds,
viz., those that are conversant with the Soul and those that are
otherwise. Of these, the former are superior in consequence of their
knowledge of what is meant by Birth and Death. [931] As regards duties,
they are, again, of two kinds (viz., Pravritti and Nivritti). He who is
conversant with duties is said to be omniscient or possessed of universal
knowledge. Such a man is a Renouncer. Such a man is firm in the
accomplishment of his purposes. Such a man is truthful, pure (both
outwardly and inwardly), and possessed of puissance. [932] The gods know
him for a Brahmana who is devoted to knowledge of Brahma (and not him who
is conversant with only the duties of Pravritti). Such a man is versed
also in the Vedas and earnestly devoted to the study of the Soul. [933]
They that have true knowledge behold their own Soul as existing both in
and out. Such men, O child, are truly regenerate and such men are
gods. [934] Upon these rests this world of Beings, in them dwell this
whole universe. There is nothing that is equal to their greatness.
Transcending birth and death and distinctions and acts of every kind,
they are the lords of the four kinds of creatures and are the equals of
the Self-born himself.'" [935]



SECTION CCXXXVIII

"Vyasa said, 'These, then, are the obligatory acts ordained for
Brahmanas. One possessed of knowledge always attains to success by going
through (the prescribed) acts. If no doubt arises in respect of acts,
then acts done are sure to lead to success. The doubt to which we refer
is this: whether acts are obligatory or whether they are optional. [936]
As regards this (doubt about the true character of acts, it should be
said that), if acts are ordained for man for inducing knowledge (by which
alone Brahma or Emancipation is to be attained, even then) they should be
regarded as obligatory (and not optional). I shall now discourse on them
by the light of inferences and experience. Listen to me. [937] With
respect to acts some men say that Exertion is their cause. Others say
that Necessity is their cause. Others, again, maintain that Nature is the
cause. Some say that acts are the result of both Exertion and Necessity.
Some maintain that acts flow from Time, Exertion, and Nature. Some say
that of the three (viz., Exertion, Necessity, and Nature), one only (and
not the other two) is the cause. Some are of opinion that all the three
combined are the cause. [938] Some persons that are engaged in the
performance of acts say, with respect to all objects, that they exist,
that they do not exist, that they cannot be said to exist, that they
cannot be said not to exist, that it is not that they cannot be said to
exist, and lastly, that it is not that they cannot be said not to exist.
(These then are the diverse views entertained by men). They, however,
that are Yogins, behold Brahma to be the universal cause. The men of the
Treta, the Dwapara, and the Kali Yugas are inspired with doubts. The men,
however, of the Krita Yuga are devoted to penances, possessed of tranquil
souls, and observant of righteousness. [939] In that age all men regard
the Richs, the Samans, and the Yajuses as identical not withstanding
their apparent diversity. Analysing desire and aversion, they worship
only penance. [940] Devoted to the practice of penances, steadfast in
them, and rigid in their observance, one obtains the fruition of all
desires by penances alone. By penance one attains to that by becoming
which one creates the universe. By penance one becomes that in
consequence of which one becomes the puissant master of all things. [941]
That Brahma has been expounded in the declarations of the Vedas. For all
that, Brahma is inconceivable by even those that are conversant with
those declarations. Once more has Brahma been declared in the Vedanta.
Brahma, however, cannot be beheld by means of acts. [942] The sacrifice
ordained for Brahmans consists in japa (meditation and recitation), that
for Kshatriyas consists in the slaughter of (clean) animals for the
gratification of the deities; that for Vaisyas consists in the production
of crops and, the keep of domestic animals; and that for Sudras in menial
service of the: three other orders. By observing the duties laid down for
him and by studying the Vedas and other scriptures, one becomes a Dwija
(regenerate). Whether one does any other act or not, one becomes a
Brahmana by becoming the friend of all creatures. [943] In the beginning
of Treta, the Vedas and sacrifices and the divisions of caste and the
several modes of life existed in, their entirety. In consequence,
however, of the duration of life being decreased in Dwapara, those are
overtaken by decline. In the Dwapara age as also in the Kali, the Vedas
are overtaken by perplexity. Towards the close of Kali again, it is
doubtful if they ever become even visible to the eye. [944] In that age,
the duties of the respective order disappear, and men become afflicted by
iniquity. The juicy attributes of kine, of the earth, of water, and
(medicinal and edible) herbs, disappear. [945] Through (universal)
iniquity the Vedas disappear and with them all the duties inculcated in
them as also the duties in respect of the four modes of life. They who
remain observant of the duties of their own order become afflicted, and
all mobile and immobile objects undergo a change for the worse. [946] As
the showers of heaven cause all products of the earth to grow, after the
same manner the Vedas, in every age, cause all the angas to grow. [947]
Without doubt, Time assumes diverse shapes. It has neither beginning nor
end. It is Time which produces all creatures and again devours them. I
have already spoken of it to thee. Time is the origin of all creatures;
Time is that which makes them grow; Time is that which is their
destroyer; and lastly it is time that is their ruler. Subject to pairs of
opposites (such as heat and cold, pleasure and pain, etc.), creatures of
infinite variety rest on Time according to their own natures (without
being otherwise than how they have been ordained by supreme Brahma).' [948]



SECTION CCXXXIX

"Bhishma said, 'Thus addressed (by his sire), Suka, highly applauding
these instructions of the great Rishi, set himself about asking the
following, question relating to the import of duties that lead to
Emancipation.'

"Suka said, 'By what means doth one possessed of wisdom, conversant with
the Vedas, observant of sacrifices, endued with wisdom, and free from
malice, succeed in attaining to Brahma which is incapable of being
apprehended by either direct evidence or inference, and unsusceptible of
being indicated by the Vedas? Asked by me, tell me by what means is
Brahma to be apprehended? Is it by penance, by Brahmacharya, by
renunciation of everything, by intelligence, by the aid of the Sankhya
philosophy, or by Yoga? By what means may what kind of singleness of
purpose be attained by men, with respect to both, viz., the mind and the
senses? It behoveth thee to expound all this to me.' [949]

"Vyasa said, 'No man ever attains to success by means other than the
acquisition of knowledge, the practice of penances, the subjugation of
the senses, and renunciation of everything. [950] The great entities (five
in number) represent the first (or initial) creation of the Self-born.
They have been very largely placed in embodied creatures included in the
world of life. [951] The bodies of all embodied creatures are derived from
earth. The humours are from water. Their eyes are said to be derived from
light. Prana, Apana (and the three other vital breaths) have the wind for
their refuge. And, lastly, all unoccupied apertures within them (such as
the nostrils, the cavities of the ear, etc.) are of Space. In the feet
(of living creatures) is Vishnu. In their arms is Indra. Within the
stomach is Agni desirous of eating. In the ears are the points of the
horizon (or the compass) representing the sense of hearing. In the tongue
is speech which is Saraswati. [952] The ears, skin, eyes, tongue and nose
forming the fifth, are said to be the sense of knowledge. These exist for
the purposes of apprehension of their respective objects. Sound, touch,
form, taste and scent forming the fifth, are the objects of the (five)
senses. These should always be regarded as separate from (or independent
of) the senses. Like the charioteer setting his well-broken steeds along
the paths he pleases, the mind sets the senses (along directions it
pleases). The mind, in its turn, is employed by the knowledge sitting in
the heart. [953] The mind is the lord of all these senses in respect of
employing them in their functions and guiding or restraining them.
Similarly, the knowledge is the lord of the mind (in employing, and
guiding or restraining it). [954] The senses, the objects of the senses,
the attributes of those objects represented by the word nature,
knowledge, mind, the vital breaths, and Jiva dwell in the bodies of all
embodied creatures. [955] The body within which the knowledge dwells has
no real existence. The body, therefore, is not the refuge of the
knowledge. Primordial Nature (Prakriti) having the three attributes (of
Goodness and Passion and Darkness) is the refuge of the knowledge which
exists only in the form of a sound. The Soul also is not the refuge of
the knowledge. It is Desire that creates the knowledge. Desire, however,
never creates the three attributes. [956] The man of wisdom, capable of
subduing his senses, beholds the seventeenth, viz., the Soul, as
surrounded by six and ten attributes, in his own knowledge by the aid of
the mind. The Soul cannot be beheld with the aid of the eye or with that
of all the senses. Transcending all, the Soul becomes visible by only the
light of the mind's lamp. Divested of the properties of sound and touch
and form, without taste and scent, indestructible and without a body
(either gross or subtile) and without senses, it is nevertheless beheld
within the body. Unmanifest and supreme, it dwells in all mortal bodies.
Following the lead of the preceptor and the Vedas, he who beholds it
hereafter becomes Brahma's self. They that are possessed of wisdom look
with an equal eye upon a Brahmana possessed of knowledge and disciples, a
cow, an elephant, a dog, and a Chandala. [957] Transcending all things,
the Soul dwells in all creatures mobile and immobile. Indeed, all things
are pervaded by it. [958] When a living creature beholds his own Soul in
all things, and all things in his own Soul, he is said to attain to
Brahma. One occupies that much of the Supreme Soul as is commensurate
with what is occupied in one's own soul by Vedic sound. [959]He that can
always realise the identity of all things with his own self certainly
attains to immortality. The very gods are stupefied in the track of that
trackless man who constitutes himself the soul of all creatures, who is
engaged in the good of all beings, and who desire to attain to (Brahma
which is) the final refuge (of all things). [960] Indeed, the track which
is pursued by men of knowledge is as visible as that of birds in the sky
or of fish in water. Time of its own power, cooks all entities within
itself. No one, however, knows That in which Time, in its turn, is itself
cooked. [961] That (of which I speak) does not occur above, or in the
middle or below, or in transverse or in any other direction. That is to
tangible entity; it is not to be found in any place. [962] All these
worlds are within That. There is nothing in these worlds that exists out
of that. Even if one goes on ceaselessly with the celerity of a shaft
impelled from the bow-string, even if one goes on with the speed of the
mind, itself, one would not still reach the end of that which is the
cause of all this. [963] That is so gross that there is nothing grosser.
His hands and feet extend everywhere. His eyes, head, and face are
everywhere. His ears are everywhere in the universe. He exists
overwhelming all things. That is minuter than the minutest, that is the
heart of all entities. Existing, without doubt, that is still
imperceptible. Indestructible and destructible,--these are the dual forms
of existence of the (Supreme) Soul. In all mobile and immobile entities
the existence it displays is destructible; while the existence it
displays in Chaitanya is celestial, immortal, and indestructible. Though
the lord of a existent beings both mobile and immobile, though inactive
and divested of attributes, it enters, nevertheless, the well-known
mansion of nine doors and becomes engaged in action. [964] Men of wisdom
who are capable of beholding the other shore say that the Unborn (or the
Supreme Soul) becomes invested with the attribute of action in
consequence of motion, pleasure and pain, variety of form, and the nine
well-known possessions. [965] That indestructible Soul which is said to be
invested with the attribute of action is nothing else than that
indestructible Soul which is said to be inactive. A person of knowledge,
by attaining to that indestructible essence, gives up for good both life
and birth.'" [966]



 SECTION CCXL

"Vyasa said, 'O excellent son, asked by thee, I have told thee truly what
the answer to thy question should be according to the doctrine of
knowledge as expounded in the Sankhya system. Listen now to me as I
expound to thee all that should be done (for the same end) according to
the Yoga doctrine. The uniting together of Intellect and Mind, and all
the Senses, and the all-pervading Soul is said to be Knowledge of the
foremost kind. That Knowledge should be acquired (through the preceptor's
aid) by one that is of a tranquil disposition, that has mastered his
senses, that is capable (by meditation) of turning his gaze on the Soul,
that takes a pleasure in (such) meditation, that is endued with
intelligence and pure in acts. One should seek to acquire this Knowledge
by abandoning those five impediments of Yoga which are known to the wise,
viz., desire, wrath, cupidity, fear, and sleep. Wrath is conquered by
tranquillity of disposition. Desire is conquered by giving up all
purposes. By reflecting with the aid of the understanding upon topics
worthy of reflection, [967] one endued with patience succeeds in
abandoning sleep. By steady endurance one should restrain one's organs of
generation and the stomach (from unworthy or sinful indulgence). One
should protect one's hands and feet by (using) one's eyes. One should
protect one's eyes and ears by the aid of one's mind, one's mind and
speech by one's acts. One should avoid fear by heedfulness, and pride by
waiting upon the wise. Subduing procrastination, one should, by these
means, subdue these impediments of Yoga. One should pay one's adorations
to fire and the Brahmanas, and one should bow one's head to the deities.
One should avoid all kinds of inauspicious discourse, and speech that is
fraught with malice, and words that are painful to other minds. Brahma is
the effulgent seed (of everything). It is, again, the essence of that
seed whence is all this. [968] Brahma became the eye, in the form of this
mobile and immobile universe, of all entities that took birth. [969]
Meditation, study, gift, truth, modesty, simplicity, forgiveness, purity
of body, purity of conduct, subjugation of the senses, these enhance
one's energy, which (when enhanced) destroys one's sins. By behaving
equally towards all creatures and by living in contentment upon what is
acquired easily and without effort, one attains to the fruition of all
one's objects and succeeds in obtaining knowledge. Cleansed of all sins,
endued with energy, abstemious in diet, with senses under complete
control, one should, after having subdued both desire and wrath, seek to
attain to Brahma, [970] Firmly uniting the senses and the mind (having
drawn them away from all external objects) with gaze fixed inwards, one
should, in the still hours of evening or in those before dawn, place
one's mind upon the knowledge. If even one of the five senses of a human
being be kept unrestrained, all his wisdom may be seen to escape through
it like water through an unstopped hole at the bottom of a leathern bag.
The mind in the first instance should be sought to be restrained by the
Yogin after the manner of a fisherman seeking at the outset to render
that one among the fish powerless from which there is the greatest danger
to his nets. Having first subdued the mind, the Yogin should then proceed
to subdue his ears, then his eyes, then his tongue, and then his nose.
Having restrained these, he should fix them on the mind. Then withdrawing
the mind from all purposes, he should fix it on the knowledge. Indeed,
having restrained the five senses, the Yati should fix them on the mind.
When these the mind for their sixth become concentrated in the knowledge,
and thus concentrated remain steady and untroubled, then Brahma becomes
perceptible like a smokeless fire of blazing flames or the Sun of
effulgent radiance. Indeed, one then beholds in oneself one's soul like
lightning fire in the skies. Everything then appears in it and it appears
in everything in consequence of its infinitude. Those high-souled
Brahmanas that are possessed of wisdom, that are endued with fortitude,
that are possessed of high knowledge, and that are engaged in the good of
all creatures, succeed in beholding it. Engaged in the observance of
austere vows, the Yogin who conducts himself thus for six months, seated
by himself on an isolated spot, succeeds in attaining to an equality with
the Indestructible. [971] Annihilation, extension, power to present varied
aspects in the same person or body, celestial scents, and sounds, and
sights, the most agreeable sensations of taste and touch, pleasurable
sensations of coolness and warmth, equality with the wind, capability of
understanding (by inward light) the meaning of scriptures and every work
of genius, companionship of celestial damsels,--acquiring all these by
Yoga the Yogin should disregard them and merge them all in the
knowledge. [972] Restraining speech and the senses one should practise
Yoga during the hours after dusk, the hours before dawn, and at dawn of
day, seated on a mountain summit, or at the foot of a goodly tree, or
with a tree before him. [973] Restraining all the senses within the heart,
one should, with faculties concentrated, think on the Eternal and
Indestructible like a man of the world thinking of wealth and other
valuable possessions. One should never, while practising Yoga, withdraw
one's mind from it. One should with devotion betake oneself to those
means by which one may succeed in restraining the mind that is very
restless. One should never permit oneself to fall away from it. With the
senses and the mind withdrawn from everything else, the Yogin (for
practice) should betake himself to empty caves of mountains, to temples
consecrated to the deities, and to empty houses or apartments, for living
there. One should not associate with another in either speech, act, or
thought. Disregarding all things, and eating very abstemiously, the Yogin
should look with an equal eye upon objects acquired or lost. He should
behave after the same manner towards one that praises and one that
censures him. He should not seek the good or the evil of one or the
other. He should not rejoice at an acquisition or suffer anxiety when he
meets with failure or loss. Of uniform behaviour towards all beings, he
should imitate the wind. [974] Unto one whose mind is thus turned to
itself, who leads a life of purity, and who casts an equal eye upon all
things,--indeed, unto one who is ever engaged in Yoga thus for even six
months,--Brahma as represented by sound appears very vividly. [975]
Beholding all men afflicted with anxiety (on account of earning wealth
and comfort), the Yogin should view a clod of earth, a piece of stone,
and a lump of gold with an equal eye. Indeed, he should withdraw himself
from this path (of earning wealth), cherishing an aversion for it, and
never suffer himself to be stupefied. Even if a person happens to belong
to the inferior order, even if one happens to be a woman, both of them,
by following in the track indicated above, will surely attain to the
highest end. [976] He that has subdued his mind beholds in his own self,
by the aid of his own knowledge the Uncreate, Ancient, Undeteriorating,
and Eternal Brahma,--That, viz., which can not be attained to except by
fixed senses,--That which is subtiler than the most subtile, and grosser
than the most gross, and which is Emancipation's self.' [977]

"Bhishma continued, 'By ascertaining from the mouths of preceptors and by
themselves reflecting with their minds upon these words of the great and
high-souled Rishi spoken so properly, persons possessed of wisdom attain
to that equality (about which the scriptures say) with Brahman himself,
till, indeed, the time when the universal dissolution comes that swallows
up all existent beings.'" [978]



SECTION CCXLI

"Suka said, 'The declarations of the Vedas are twofold. They once Jay
down the command, 'Do all acts.' They also indicate (the reverse,
saying), 'Give up acts.' I ask, 'Whither do persons go by the aid of
Knowledge and whither by the aid of acts?' [979] I desire to hear this. Do
tell me this. Indeed, these declarations about knowledge and acts are
dissimilar and even contradictory.'

"Bhishma continued, 'Thus addressed, the son of Parasara said these words
unto his son, 'I shall expound to thee the two paths, viz., the
destructible and the indestructible, depending respectively upon acts and
knowledge. Listen with concentrated attention, O child, to me, as I tell
thee the place that is reached by one with the aid of knowledge, and that
other place which is reached with the aid of acts. The difference between
these two places is as great as the limitless sky. The question that thou
hast asked me has given me such pain as an atheistic discourse gives to a
man of faith. These are the two paths upon which the Vedas are
established; the duties (acts) indicated by Pravritti, and those based on
Nivritti that have been treated of so excellently. [980] By acts, a living
creature is destroyed. By knowledge, however, he becomes emancipated. For
this reason, Yogins who behold the other side of the ocean of life never
betake themselves to acts. Through acts one is forced to take rebirth,
after death, with a body composed of the six and ten ingredients. Through
knowledge, however, one becomes transformed into that which is Eternal,
Unmanifest, and Immutable. One class of persons that are however of
little intelligence, applaud acts. In consequence of this they have to
assume bodies (one after another) ceaselessly. Those men whose
perceptions are keen in respect of duties and who have attained to that
high understanding (which leads to knowledge), never applaud acts even as
persons that depend for their drinking water upon the supply of streams
never applaud wells and tanks. The fruit that one obtains of acts
consists of pleasure and pain, of existence and non-existence. By
knowledge, one attains to that whither there is no occasion for grief;
whither one becomes freed from both birth and death; whither one is not
subject to decrepitude; whither one transcends the state of conscious
existence. [981] whither is Brahma which is Supreme, Unmanifest,
immutable, ever-existent, imperceptible, above the reach of pain,
immortal, and transcending destruction; whither all become freed from the
influence of all pairs of opposites (Like pleasure and pain, etc.), as
also of wish or purpose. [982] Reaching that stage, they cast equal eyes
on everything, become universal friends and devoted to the good of all
creatures. There is a wide gulf, O son, between one devoted to knowledge
and one devoted to acts. Know that the man of knowledge, without
undergoing destruction, remains existent for ever like the moon on the
last day of the dark fortnight existing in a subtle (but undestroyed)
form. The great Rishi (Yajnavalkya in Vrihadaranayaka) has said this more
elaborately. As regards the man devoted to acts, his nature may be
inferred from beholding the new-born moon which appears like a bent
thread in the firmament. [983] Know, O son, that the person of acts takes
rebirth with a body with eleven entities, for its ingredients, that are
the results of modification, and with a subtile form that represents a
total of six and ten. [984] The deity who takes refuge in that (material)
form, like a drop of water on a lotus leaf, should be known as Kshetrajna
(Soul), which is Eternal, and which succeeds by Yoga in transcending both
the mind and the knowledge. [985] Tamas, Rajas, and Sattwa are the
attributes of the knowledge. The knowledge is the attribute of the
individual soul residing within the body. The individual soul, in its
turn, comes from the Supreme Soul. [986] The body with the soul is said to
be the attribute of jiva. It is jiva that acts and cause all bodies to
live. He who has created the seven worlds is said by those that are
acquainted with what is Kshetra (and what is Kshetrajna) to be above
jiva.'"



SECTION CCXLII

"Suka said, 'I have now understood that there are two kinds of creation,
viz., one commencing with Kshara (which is universal), and which is from
the (universal) Soul. The other, consisting of the senses with their
objects, is traceable to the puissance of the knowledge. This last
transcends the other and is regarded to be the foremost. [987] I desire,
however, to once more hear of that course of righteousness which runs in
this world, regulated by the virtue of Time and according to which all
good men frame their conduct. [988] In the Vedas there are both kinds of
declarations, viz., do acts and avoid acts. How shall I succeed in
ascertaining the propriety of this or that? It behoveth thee to expound
this clearly. [989] Having obtained, through thy instructions, a thorough
knowledge of the course of conduct of human beings, having purified
myself by the practice of only righteousness, and having cleansed my
understanding, I shall, after casting off my body, behold the
indestructible Soul.' [990]

"Vyasa said, 'The course of conduct that was first established by Brahma
himself was duly observed by the wise and pious persons of old, viz., the
great Rishis of ancient times. The great Rishis conquer all the worlds by
the practice of Brahmacharya. Seeking all things that are good for
himself by fixing the mind on the knowledge, [991] practising severe
austerities by residing in the forest and subsisting on fruits and roots,
by treading on sacred spots, by practising universal benevolence, and by
going on his rounds of mendicancy at the proper time to the huts of
forest recluses when these become smokeless and the sound of the husking
rod is hushed, a person succeeds in attaining to Brahma. [992] Abstaining
from flattery and from bowing thy heads to others, and avoiding both good
and evil, live thou in the forest by thyself, appeasing hunger by any
means that comes by the way.'

"Suka said, 'The declarations of the Vedas (already referred to in
respect of acts) are, in the opinion of the vulgar, contradictory.
Whether this is authoritative or that is so, when there is this conflict,
how can they be said to be scriptural? [993] I desire to hear this: how
can both be regarded as authoritative? How, indeed, can Emancipation be
obtained without violating the ordinance about the obligatory character
of acts?'

"Bhishma continued, 'Thus addressed, the son of Gandhavati, viz., the
Rishi, applauding these words of his son possessed of immeasurable
energy, replied unto him, saying the following.'

"Vyasa said, 'One that is a Brahmacharin, one that leads a life of
domesticity, one that is a forest recluse, and one that leads a life of
(religious) mendicancy, all reach the same high end by duly observing the
duties of their respective modes of life. Or, if one and the same person,
freed from desire and aversion, practises (one after another) all these
four modes of life according to the ordinances that have been laid down,
he is certainly fitted (by such conduct) to understand Brahma. The four
modes of life constitute a ladder or flight of steps. That flight is
attached to Brahma. By ascending that Right one--succeeds in reaching the
region of Brahma. For the fourth part of his life, the Brahmacharin,
conversant--with the distinctions of duty and freed from malice, should
live with his preceptor or his preceptor's son. While residing in the
preceptor's house, he should go to bed after the preceptor has gone to
his, and rise therefrom before the preceptor rises from his. [994] All
such acts again as should be done by the disciple, as also those which
should be done by a menial servant, should be accomplished by him.
Finishing these he should humbly take his stand by the side of the
preceptor. Skilled in every kind of work, he should conduct himself like
a menial servant, doing every act for his preceptor. Having accomplished
all acts (without leaving any portion undone), he should study, sitting
at the feet of his preceptor, with eager desire to learn. He should
always behave with simplicity, avoid evil, speech, and take lessons only
when his preceptor invites him for it. [995] Become pure in body and mind,
and acquiring cleverness and other virtues, he should now and then speak
what is agreeable. Subduing his senses, he should look at his preceptor
without eyes of longing curiosity. [996] He should never eat before his
preceptor has eaten; never drink before his preceptor has drunk; never
sit down before his preceptor has sat down; and never go to bed before
his preceptor has gone to bed. He should gently touch his preceptor's
feet with upturned palms, the right foot with the right and the left with
the left. Reverentially saluting the preceptor, he should say unto him,
'O illustrious one, teach me. I shall accomplish this (work), O
illustrious one! This (other work) I have already accomplished. O
regenerate one, I am ready to accomplish whatever else thy reverend self
may be pleased to command.' Having said all this, and having duly offered
himself unto him (thus), he should accomplish whatever acts of his
preceptor wait for accomplishment, and having completed them inform the
preceptor once more of their completion. Whatever scents or tastes the
Brahmacharin may abstain from while actually leading a life of
Brahmacharya may be used by him after his return from the preceptor's
abode. This is consistent with the ordinance. Whatever observances have
been elaborately laid down for Brahmacharins (in the scriptures) should
all be regularly practised by him. He should, again, be always near his
preceptor (ready within call). Having contributed to his preceptor's
gratification in this way to the best of his powers, the disciple should,
from that mode of life, pass into the others (one after another) and
practise the duties of each. Having (thus) passed a fourth part of his
life in the study of the Vedas, and observance of vows and fasts, and
having given the preceptor the (final) fee, the disciple should,
according to the ordinance, take his leave and return home (for entering
into a life of domesticity). [997] Then, having taken spouses, obtaining
them in the ways indicated in the ordinances, and having carefully
established the domestic fire, he should, observant all the while of vows
and fasts, become a house-holder and pass the second period of life.'"



SECTION CCXLIII

"Vyasa said, 'Observant of meritorious vows, the householder, for the
second period of life, should dwell in his house, having taken spouses
according to the ways indicated in the ordinance and having established
afire (of his own). As regards the domestic mode of life, four kinds of
conduct have been laid down by the learned. The first consists of keeping
a store of grain sufficient to last for three years. The second consists
of keeping a store to last for one year. The third consists of providing
for the day without thinking of the morrow. The fourth consists of
collecting grain after the manner of the pigeon. [998] Of these, each
succeeding one is superior in point of merit to that which precedes it,
according to what has been laid down in the scriptures. [999] A
householder observing the first kind of conduct may practise all the six
well-known duties (viz., sacrifice on his own account, sacrifice on that
of others, teaching, learning, making gifts, and accepting gifts). He who
observes the second kind of conduct should practise three only, of these
duties (viz., learning, giving, and taking). He who observes the third
kind of conduct should practise only two of the duties of domesticity
(viz., learning and giving). The householder practising the fourth kind
of domesticity should observe only one duty (viz., learning the
scriptures). The duties of the householder are all said to be exceedingly
meritorious. The householder should never cook any food for only his own
use; nor should be slaughter animals (for food) except in
sacrifices. [1000] If it be an animal which the householder desires to
kill (for food), or if it be a tree which he wishes to cut down (for
fuel), he should do either act according to the ritual laid down in the
Yajuses for that much is due to both animate and inanimate existences.
The house-holder should never sleep during the day, or during the first
part of the night, or during the last part thereof. He should never eat
twice between morning and evening, and should never summon his wife to
bed except in her season. In his house, no Brahmana should be suffered to
remain unfed or unworshipped. He should always worship such guests as are
presenters of sacrificial offerings, as are cleansed by Vedic lore and
observance of excellent vows, as are high-born and conversant with the
scriptures, as are observers of the duties of their own order, as are
self-restrained, mindful of all religious acts, and devoted to penances.
The scriptures ordain that what is offered to the deities and the Pitris
in sacrifices and religious rites is meant for the service of guests like
these. In this mode of life the scriptures ordain that a share of the
food (that is cooked) should be given unto every creature (irrespective
of his birth or character), unto one, that is, who for the sake of show
keeps his nails and beard, unto one who from pride displays what his own
(religious) practices are, unto one who has improperly abandoned his
sacred fire, and even unto one who has injured his preceptor. One leading
a domestic mode of life should give (food) unto Brahmacharins and
Sannyasins. The householder should every day become an eater of vighasa,
and should every day eat amrita. Mixed with clarified butter, the remains
of the food that is offered in sacrifices constitute amrita. That
householder who eats after having fed (all relatives and) servants is
said to eat vighasa. The food that remains after the servants have been
fed is called vighasa, and that which is left after the presentation of
sacrificial offerings is called amrita. One leading a domestic mode of
life should be content with his own wedded wife. He should be
self-restrained. He should avoid malice and subdue his senses. He should
never quarrel with his Ritwik, Purohita, and preceptor, with his maternal
uncle, guests and dependants, with the aged and the young in years, with
those that are afflicted with diseases, with those that practise as
physicians, with kinsmen, relatives, and friends, with his parents, with
women that belong to his own paternal family, with his brother and son
and wife, with his daughter, and with his servants. By avoiding disputes
with these, the householder becomes cleansed of all sins. By conquering
such disputes, he succeeds in conquering all the regions of felicity (in
the world hereafter). There is no doubt in this. [1001] The preceptor (if
duly reverenced) is able to lead one to the regions of Brahman. The
father (if reverenced) can lead to the regions of Prajapati. The guest is
puissant enough to lead to the region of Indra. The Ritwik has power in
respect of the regions of the deities. Female relatives of the paternal
line have lordship in respect of the regions of the Apsaras, and kinsmen
(by blood), in respect of the region of the Viswedevas. Relatives by
marriage and collateral kinsmen have power in respect of the several
quarters of the horizon (viz., north, etc.), and the mother and the
maternal uncle have power over the earth. The old, the young, the
afflicted the wasted have power over the sky. [1002] The eldest brother is
like unto the sire himself (to all his younger brothers). The wife and
the son are one's own body. One's menial servants are one's own shadow.
The daughter is an object of great affection. For these reason, a
house-holder endued with learning, observant of duties, and possessed of
endurance, should bear, without warmth or anxiety of heart every kind of
annoyance and even censure from the last named relatives. No righteous
household should do any act, urged by considerations of wealth. There are
three courses of duty in respect of a life of domesticity. Of these, that
which comes next (in the order of enumeration) is more meritorious than
the preceding one. [1003] As regards the four (principal) modes of life
also, the same rule of merit applies, viz., the one that comes after is
superior to the one preceding it. Accordingly, domesticity is superior to
Brahmacharya, forest life is superior to domesticity, and a life of
mendicancy or complete renunciation is superior to a forest life. One
desirous of prosperity should accomplish all those duties and rites that
have been ordained in the scriptures in respect of those modes. That
kingdom grows in prosperity where these highly deserving persons live,
viz., those that lead a life of domesticity according to the Kumbhadhanya
method, they that lead it according to the Unchha method, and they that
lead it according to the Kapoti method. [1004] That man who cheerfully
leads a life of domesticity in the observance of those duties, succeeds
in sanctifying ten generations of his ancestors above and ten generations
of descendants below. A householder, duly observing the duties of
domesticity, obtains an end that yields felicity equal to what occurs in
the regions attained by great kings and emperors. Even this is the end
that has been ordained for those who have subdued their senses. For all
high-souled householders heaven has been ordained. That heaven is
equipped with delightful cars for each (moving at the will of the rider).
Even that is the delightful heaven indicated in the Vedas. For all
householders of restrained souls, the regions of heaven constitute the
high reward. The Self-born Brahman ordained that the domestic mode of
life should be the productive cause of heaven. And since it has been so
ordained, a person, by gradually attaining to the second mode of life,
obtains happiness and respect in heaven. After this comes that high and
superior mode of life, called the third, for those that are desirous of
casting off their bodies. Superior to that of householders, that is the
life of forest recluses,--of those, that is, who waste their bodies (by
diverse kinds of austerities) into skeletons overlaid with dried skins.
Listen as I discourse to thee upon it.'"



SECTION CCXLIV

"Bhishma said, "Though hast been told what the duties of domesticity are
as ordained by the wise. Listen now, O Yudhishthira, to what those duties
are that have been next spoken of. Gradually abandoning the domestic
mode, one should enter the third mode which is excellent. It is the mode
in which wives afflict themselves by means of Austerities. It is the mode
practised by those that live as forest recluses. Blessed be thou, O son,
listen to the duties observed by those that lead this mode of life in
which occur the practices of all men and all modes of life. Listen,
indeed, to the duties of those that are denizens of sacred spots and that
have resorted to this mode after proper deliberation!'

"Vyasa said, 'When the householder beholds wrinkles on his body and white
hair on his head, and children of his children, he should then retire
into the forest. The third part of his life he should pass in the
observance of the Vanaprastha mode. He should attend to those fires to
which he had attended as a householder. Desirous of sacrificing, he
should adore the deities (according to the rituals ordained). Observant
of vows and abstemious in diet, he should eat only once, the time thereof
being the sixth part of the day. He should be always heedful. Attending
to his fires, he should keep some kine, waiting upon them
dutifully. [1005] He should attend to all the rituals of a sacrifice. He
should live upon rice growing indigenously, upon wheat growing under
similar circumstances, upon grain of other kinds, growing wildly (and
belonging to none). He should eat what remains after feeding guests. In
this the third mode of life, he should present offerings of clarified
butter in the five well-known Sacrifices. [1006] Four kinds of courses of
conduct have been laid down for observance in the Vanaprastha mode of
life. Some collect only what is needed for the day. Some collect stores
to last for a month. Some store grain and other necessaries sufficient to
last for twelve years. Forest recluses may act in these ways for
worshipping guests and performing sacrifices. They should during the
season of the rains, expose themselves to rain and betake themselves to
water during the autumn. During the summer they should sit in the midst
of four fires with the sun burning overhead. Throughout the year,
however, they should be abstemious in diet. [1007] They sit and sleep on
the bare earth. They stand on only their toes. They content themselves
with the bare earth and with small mats of grass (owning no other
furniture for seat or bed). They perform their ablutions morning, noon,
and evening (preparatory to sacrifices). Some amongst them use only teeth
for cleaning grain. Others use only stones for that purpose. [1008] Some
amongst them drink, only during the lighted fortnight, the gruel of wheat
(or other grain) boiled very lightly. [1009] There are many who drink
similar gruel only during the dark fortnight. Some eat what only comes by
the way (without seeking to obtain it). Some adopting rigid vows, live
upon only roots, some upon only fruits, some upon only flowers, duly
observing the method followed by the Vaikhanasas. These and other diverse
observances are adopted by those men of wisdom and piety. The fourth is
(the mode called Renunciation) based upon the Upanishads. The duties laid
down for it may be observed in all the modes of life equally. This mode
differing from the others comes _after_ domesticity and forest life. In
this very Yuga, O son, many learned Brahmanas conversant with the truths
of all things, have been known to observe this mode. Agastya, the seven
Rishis (viz., Atri, Angiras, Pulastya, Pulaha, Vasishtha, Narada, and
Kratu), Madhucchandas, Aghamarshana, Sankriti Sudivatandi who lived
withersoever he pleased and was content to take what came (without ever
seeking for anything). [1010] Ahovirya Kavya, Tandya, the learned
Medhatithi, Karmanirvaka of mighty energy, and Sunyapala who had exerted
himself greatly (for acquiring ascetic puissance) were the authors of
this course of duties, and themselves observing them have all proceeded
to heaven. Many great Rishis, O son, who had the puissance to behold
immediately the fruits of their ascetic merit, [1011] those numerous
ascetics who are known by the name of Yayavaras, many Rishis of very
austere penances and possessed of accurate knowledge in respect of
distinctions of duty, and many other Brahmanas too numerous to mention,
adopted the forest mode of life. The Vaikhanasas, the Valikhilyas, the
Saikatas, all of whom were devoted to austere penances, [1012] who were
steadfast in virtue, who had subdued their senses, and who used to behold
the fruits of their penances immediately, adopted this mode of life and
finally ascended to heaven. Freed from fear and not counted among the
stars and planets, these have become visible in the firmament as luminous
bodies. [1013] When the fourth or last part of life is reached, and when
one is weakened by decrepitude and afflicted by disease, one should
abandon the forest mode of life (for the fourth mode called
Renunciation). Performing a sacrifice that is capable of being completed
in a single day and in which the Dakshina should be everything of which
he may be possessed, he should himself perform his own Sraddha. Withdrawn
from every other object, he should devote himself to his own self, taking
pleasure in himself, and resting also on his own self. [1014] He should
establish all his sacrificial fires (thenceforth) upon his own self, and
give up all kinds of ties and attachments. (In case he fails to attain to
complete Renunciation) he should always perform such sacrifices and rites
as are completed in a single day. [1015] When, however, from performance
of the (ordinary) sacrifices of sacrificers, the Sacrifice in Self
proceeds, then (may he discontinue all ordinary sacrifices, and) unto the
three fires duly sacrifice in his own Self for the sake of his
Emancipation. [1016] Without finding fault with his food he should eat
five or six mouthfuls, offering them duly unto five vital airs uttering
(every time the well-known) mantras of the Yajurveda. [1017] Engaged in
the observance of austerities while leading the life of a forest recluse,
one should shave off one's hair and bristles and pare off one's nails,
and having cleansed oneself by acts, pass into the fourth and last mode
of life that is fraught with great holiness. [1018] That regenerate person
who enters the fourth mode of life, giving pledges of assurance unto all
creatures, succeeds in earning many regions of blazing effulgence
hereafter and ultimately attains to the Infinite. [1019] Of excellent
disposition and conduct, with sins all washed off, the person who is
conversant with his own self never desires to do any act for either this
or the other world. Freed from wrath and from error, without anxiety and
without friendship, such a person lives in this world like one totally
uninterested in its concerns. One (in the observance of Sannyasa) should
not feel reluctant in discharging the duties included in Yama and those
also that walk behind them (and are included in niyama). Such a one
should with energy live according to the ordinances in respect of his own
mode, and throw away Vedic study and the sacred thread that is indicative
of the order of his birth. Devoted to righteousness and with his senses
under complete control, such a one, possessed of knowledge of self,
attains undoubtedly to the end for which he strives. [1020] After the
third is the fourth mode of life. It is very superior, and fraught with
numerous high virtues. It transcends in point of merit the three other
modes of life. It is said to occupy the highest place. Listen to me as I
discourse upon the duties that belong to that mode which is pre-eminent
and which is the high refuge of all!'"



SECTION CCXLV

"Suka said, 'While living in the due observance of the duties of the
foremost of life, how should one, who seeks to attain to That which is
the highest object of knowledge, set one's soul on Yoga according to the
best of one's power?'

"Vyasa said, 'Having acquired (purity of conduct and body) by the
practice of the first two modes of life, viz., Brahmacharya and
domesticity, one should, after that, set one's soul on Yoga in the third
mode of life. Listen now with concentrated attention to what should be
done for attaining to the highest object of acquisition! [1021] Having
subdued all faults of the mind and of heart by easy means in the practice
of the first three modes of life (viz., pupilage, domesticity, and
seclusion) one should pass into the most excellent and the most eminent
of all the modes, viz., Sannyasa or Renunciation. Do thou then pass thy
days, having acquired that purity. Listen also to me. One should, alone
and without anybody to assist him or bear him company, practise Yoga for
attaining to success (in respect of one's highest object of acquisition).
One who practises Yoga without companionship, who beholds everything as a
repetition of his own self, and who never discards anything (in
consequence of all things being pervaded by the Universal Soul), never
falls away from Emancipation. Without keeping the sacrificial fires and
without a fixed habitation, such a person should enter a village for only
begging his food. He should provide himself for the day without storing
for the morrow. He should betake himself to penances, with heart fixed on
the Supreme. [1022] Eating little and that even under proper regulations,
he should not eat more than once a day. The other indications of a
(religious) mendicant are the human skull, shelter under trees, rags for
wearing, solitude unbroken by the companionship of any one, and
indifference to all creatures. [1023] That person into whom words enter
like affrighted elephants into a well, and from whom they never come back
to the speaker, is fit to lead this mode of life which has Emancipation
for its object. [1024] The mendicant (or Renouncer) should never take note
of the evil acts of any person. He should never hear what is said in
dispraise of others. Especially should he avoid speaking evil of a
Brahmana. He should always say only what is agreeable to the Brahmanas.
When anything is said in dispraise (of himself), he should (without
answering) remain perfectly silent. Such silence, indeed, is the medical
treatment prescribed for him. That person in consequence of whose single
self the place he occupies becomes like the eastern sky, and who can make
a spot teeming with thousands of men and things appear to himself
perfectly solitary or unoccupied, is regarded by the deities to be a true
Brahmana. [1025] Him the gods know for a Brahmana who clothes himself with
whatever comes by the way, who subsists upon whatever he gets, and who
sleeps on whatever spot he finds. Him the gods know for a Brahmana who is
afraid of company as of a snake; of the full measure of gratification
(from sweet viands and drinks) as of hell; and of women as of a
corpse. [1026] Him the gods know for a Brahmana who is never glad when
honoured and never angry when insulted, and who has given assurances of
compassion unto all creatures. One in the observance of the last mode of
life should not view death with joy. Nor should he view life with joy. He
should only wait for his hour like a servant waiting for the behest (of
his master). He should purify his heart of all faults. He should purify
his speech of all faults. He should cleanse himself of all sins. As he
has no foes, what fear can assail him? He who fears no creature and whom
no creature fears, can have no fear from any quarter, freed as he is from
error of every kind. As the footprints of all other creatures that move
upon legs are engulfed within those of elephants, after the same manner
all ranks and conditions are absorbed within Yoga [1027]. After the same
manner, every other duty and observance is supposed to be engulfed within
the one duty of abstention from injury (to all creatures). [1028] He lives
an everlasting life of felicity who avoids injuring other creatures. One
who abstains from injury, who casts an equal eye upon all creatures, who
is devoted to truth, who is endued with fortitude, who has his senses
under control, and who grants protection to all beings, attains to an end
that is beyond compare. The condition called death succeeds not in
transcending such a person who is content with self-knowledge, who is
free from fear, and who is divested of desire and expectancy. On the
other hand, such a person succeeds in transcending death. Him the gods
know for a Brahmana who is freed from attachments of every kind, who is
observant of penances, who lives like space which while holding
everything is yet unattached to any thing, who has nothing which he calls
his own, who leads a life of solitude, and whose is tranquillity of soul.
The gods know him for a Brahmana whose life is for the practice of
righteousness, whose righteousness is for the good of them that wait
dutifully upon him, and whose days and nights exist only for the
acquisition of merit. [1029] The gods know him for a Brahmana who is freed
from desire, who never exerts himself for doing such acts as are done by
worldly men, who never bends his head unto any one, who never flatters
another, (and who is free from attachments of every kind). All creatures
are pleased with happiness and filled with fear at the prospect of grief.
The man of faith, therefore, who should feel distressed at the prospect
of filling other creatures with grief, must abstain entirely from acts of
every kind. [1030] The gift of assurances of harmlessness unto all
creatures transcends in point of merit all other gifts. He who, at the
outset, forswears the religion of injury, succeeds in attaining to
Emancipation (in which or) whence is the assurance of harmlessness unto
all creatures. [1031] That man who does not pour into his open mouth even
the five or six mouthfuls that are laid down for the forest recluse, is
said to be the navel of the world, and the refuge of the universe. The
head and other limbs, as also the acts good and bad, become possessed by
Fire. Such a man, who sacrifices in his own self, makes a liberation of
his senses and mind into the fire that dwells within the limited space of
his own heart. In consequence again of his pouring such a libation into
such a fire within his own self, the universe with all creatures
including the very gods, becomes gratified. [1032] They who apprehend the
Jiva-soul that is endued with effulgence, that is enveloped in three
cases, that has three attributes for its characteristics, to be Iswara
partaking of that which is foremost, viz., the nature of the Supreme
Soul, becomes object of great regard in all the worlds. The very gods
with all human beings speak highly of their merits. He who succeeds in
beholding in the soul that resides in his own body all the Vedas, space
and the other objects of perception, the rituals that occur in
scriptures, all those entities that are comprehensible in sound only and
the superior nature of the Supreme Soul, is sought to be worshipped by
the very deities as the foremost of all beings. He who sees in the soul
that resides within his body, that foremost of beings which is not
attached to the earth, which is immeasurable in even the (measureless)
firmament, which is made of gold, which is born of the egg and resides
within the egg, which is equipped with many feathers, and which has two
wings like a bird, and which is rendered effulgent by many rays of light,
is sought to be worshipped by the very deities as the foremost of all
beings. [1033] The very deities worship him in whose understanding is set
the wheel of Time, which is constantly resolving, which knows no decay,
which swallows up the period of existence of every creature, which has
the six seasons for its naves, which is equipped with two and ten radii
consisting of the two and ten months, which has excellent joint, and
towards whose gaping mouth proceeds this universe (ready to be
devoured). [1034] The Supreme Soul is the capacious unconsciousness of
dreamless slumber. That Unconsciousness is the body of the universe. It
pervadeth all created things. Jiva, occupying a portion of that capacious
unconsciousness gratifies the deities. These last, being gratified,
gratify the open mouth of that unconsciousness. [1035] Endued with
effulgence as also with the principle of eternity, Jiva is without a
beginning. It acquires (by following particular paths) infinite regions
of eternal happiness. He of whom no creature is afraid, has never to fear
any creature. He who never does anything censurable and who never
censures another, is said to be a truly regenerate person. Such a man
succeeds in beholding the Supreme Soul. He whose ignorance has been
dispelled and whose sins have been washed away, never enjoys either here
or hereafter the happiness that is enjoyed by others (but attains to
complete Emancipation). A person in the observance of the fourth mode of
life wanders on the earth like one unconnected with everything. Such a
one is freed from wrath and error. Such a one regards a clod of earth and
lump of gold with an equal eye. Such a man never stores anything for his
use. Such a one has no friends and foes. Such a one is utterly regardless
of praise or blame, and of the agreeable and the disagreeable.'"



SECTION CCXLVI

"Vyasa said, 'The Jiva-soul is endued with all those entities that are
modifications of Prakriti. These do not know the Soul but the Soul knows
them all. Like a good driver proceeding with the aid of strong,
well-broken, and high-mettled steeds along the paths he selects, the Soul
acts with the aid of these, called the senses, having the mind for their
sixth. The objects of the senses are superior to the senses themselves.
The mind is superior to those objects. The understanding is superior to
the mind. The Soul, also called Mahat, is superior to the understanding.
Superior to Mahat is the Unmanifest (or Prakriti). Superior to the
Unmanifest is Brahma. There is nothing Superior to Brahma. That is the
highest limit of excellence and the highest goal. The Supreme Soul is
concealed in every creature. It is not displayed for ordinary men to
behold. Only Yogins with subtile vision behold the Supreme Soul with the
aid of their keen and subtile understanding. Merging the senses having
the mind for their sixth and all the objects of the senses into the inner
Soul by the aid of the Understanding, and reflecting upon the three
states of consciousness, viz., the object thought, the act of thinking,
and the thinker, and abstaining by contemplation from every kind of
enjoyment, equipping his mind with the knowledge that he is Brahma's
self, laying aside at the same time all consciousness of puissance, and
thereby making his soul perfectly tranquil, the Yogin obtains that to
which immortality inheres. That person, however, who happens to be the
slave of all his senses and whose ideas of right and wrong have been
confounded, already liable as he is to death, actually meets with death
by such surrender of self to (the passions). [1036] Destroying all
desires, one should merge the gross Understanding into one's subtile
Understanding. Having thus merged the gross into the subtile
Understanding, one is sure to become a second Kalanjara mountain. [1037]
By purifying his heart, the Yogin transcends both righteousness and its
reverse. By purifying his heart and by living in his own true nature, he
attains to the highest happiness. [1038] The indication of that purity of
heart (of which I speak) is that one who has attained to experiences that
state of unconsciousness (with respect of all one's surroundings) which
one experiences in dreamless slumber. The Yogin who has attained to that
state lives like the steady flame of a lamp that burns in a place where
the atmosphere is perfectly still. Becoming abstemious in diet, and
having cleansed his heart, that Yogin who applies his Soul to the Soul
succeeds in beholding the Soul in the Soul. [1039] This discourse, O son,
intended for thy instruction, is the essence of all the Vedas. The truths
herein disclosed are incapable of being understood by the aid of
inference alone or by that of mere study of the scriptures. One must
understand it oneself by the aid of faith. By churning the wealth that is
contained in all religious works and in all discourses based on truth, as
also the ten thousand Richs, this nectar hath been raised. As butter from
curds and fire from wood, even hath this been raised for the sake of my
son,--this that constituteth the knowledge of all truly wise men. This
discourse, O son, fraught with solid instruction, is intended for
delivery unto Snatakas. [1040] It should never be imparted to one that is
not of tranquil soul, or one that is not self-restrained, or one that
hath not undergone penances. It should not be communicated to one that is
not conversant with the Vedas, or one that doth not humbly wait upon
one's preceptor, or one that is not free from malice, or one that is not
possessed of sincerity and candour, or one that is of reckless behaviour.
It should never be communicated to one whose intellect hath been consumed
by the science of disputation, or one that is vile or low. Unto that
person, however, who is possessed of fame, or who deserveth applause (for
his virtues), or who is of tranquil soul, or possessed of ascetic merit,
unto a Brahmana who is such, unto one's son or dutiful disciple, this
discourse containing the very essence of duties should be communicated,
but on no account should it be communicated to others. If any person
makes a gift of the whole earth with all her treasures, unto one
conversant with truth, the latter would still regard the gift of this
knowledge to be very much superior to that gift. I shall now discourse to
thee on a subject that is a greater mystery than this, a subject that is
connected with the Soul, that transcends the ordinary understandings of
human beings, that has been beheld by the foremost of Rishis, that has
been treated in the Upanishads, and that forms the topic of thy inquiry.
Tell me what, after this is in thy mind? Tell me in what thou has still
any doubt? Listen, for here I am, O son, faces turned towards all
directions. The Sun and the Moon are thy two seated before thee! Upon
what indeed, shall I once more speak to thee?'"



SECTION CCXLVII

"Suka said, 'O illustrious one, O foremost of Rishis, once again
discourse to me on Adhyatma more elaborately. Tell me what, indeed, is
Adhyatma and whence does it come?' [1041]

"Vyasa said, 'That, O son, which is regarded as Adhyatma with reference
to human beings, I shall now mention to thee, and listen to the
explanation I give (of Adhyatma). Earth, water, light, wind, and space,
are the great entities that form the component parts of all creatures,
and, though really one, are yet regarded different like the waves of the
ocean (which though identical with respect to their constituent substance
are yet counted as different from one another). Like a tortoise
stretching out its limbs and withdrawing them again, the great entities
(already named), by dwelling in numberless small forms, undergo
transformations (called creation and destruction). All this universe of
mobile and immobile objects hath for its component parts these five
entities. Everything, in respect of its creation and destruction, is
referable to this fivefold entity. These five entities occur in all
existent things. The Creator of all things, however, hath made an unequal
distribution of those entities (by placing them in different things in
different proportions) for serving different ends.' [1042]

"Suka said, 'How may one succeed in understanding that unequal
distribution (of the five great entities of which thou speakest) in the
diverse things of the universe? Which amongst them are the senses and
which the attributes? How may this be understood?'

"Vyasa said, 'I shall explain thee this duly one after another. Listen
with concentrated attention to the subject as I expound how what I have
said actually happens. Sound, the sense of hearing, and all the cavities
within the body,--these three--have space for their origin. The vital
breaths, the action of the limbs and touch form the attributes of the
wind. Form, eyes, and the digestive fire within the stomach, are
originated by light. Taste, tongue, and all the humours,--these
three,--are from water. Scent, nose, and the body,--these three,--are the
attributes of earth. These, then, as I have expounded to thee, are the
transformations of the five (great) entities with senses. Touch is said
to be the attribute of the wind; taste of water; form of light. Sound is
said to have its origin in space, and scent is said to be the property of
earth. Mind, Understanding, and Nature,--these three,--spring from their
own previous states, and attaining (at each rebirth) to a position higher
than the attributes (which form their respective objects), do not
transcend those attributes. [1043] As the tortoise stretches out its limbs
and withdraws them once again within itself, even so the Understanding
creates the senses and once again withdraws them into itself. [1044] The
consciousness of personal identity that arises in respect of that which
is above the soles of the feet and below the crown of the head, is
principally due to the action of the Understanding. [1045] It is the
understanding that is transformed into the (five) attributes (of form,
scent, etc.). It is understanding also that is transformed into the
(five) senses with the mind for the sixth. When the Understanding is
absent, where are the attributes? [1046] In man there are five senses. The
mind is called the sixth (sense). The Understanding is called the
seventh. The Soul is the eighth. The eyes (and the other senses) are for
only receiving impressions of form (and scent, etc.). The mind exists for
doubting (the accuracy of those impressions). The Understanding settles
those doubts. The Soul is said only to witness every operation without
mingling with them. Rajas, Tamas, and Sattwa,--these three,--arise from
their own counterparts. These exist equal in all creatures (viz., the
deities and human beings, etc.). These are called attributes and should
be known by the actions they induce. [1047] As regards those actions all
such states in which one becomes conscious of oneself as united with
cheerfulness or joy and which are tranquil and pure, should be known as
due to the attribute of Sattwa. All such states in either the body or the
mind, as are united with sorrow, should be regarded as due to the
influence of the attribute called Rajas. All such states again as exist
with stupefication (of the senses, the mind or the understanding) whose
cause is unascertainable, and which are incomprehensible (by either
reasons or inward light), should be known as ascribable to the action of
Tamas. Delight, cheerfulness, joy, equanimity, contentment of heart, due
to any known cause or arising otherwise, are all effects of the attribute
of Sattwa. Pride, untruthfulness of speech, cupidity, stupefication,
vindictiveness, whether arising from any known cause or otherwise, are
indications of the quality of Rajas. Stupefaction of judgment,
heedlessness, sleep, lethargy, and indolence, from whatever cause these
may arise, are to be known as indications of the quality of Tamas.'" [1048]



SECTION CCXLVIII

"Vyasa said, 'The mind creates (within itself) numerous ideas (of objects
or existent things). The Understanding settles which is which. The heart
discriminates which is agreeable and which is disagreeable. These are the
three forces that impel to acts. The objects of the senses are superior
to the senses. The mind is superior to those objects. The understanding
is superior to mind. The Soul is regarded as superior to Understanding.
(As regards the ordinary purposes of man) the Understanding is his Soul.
When the understanding, of its own motion, forms ideas (of objects)
within itself, it then comes to be called Mind. [1049] In consequence of
the senses being different from one another (both in respect of their
objects and the manner of their operation), the Understanding (which is
one and the same) present different aspect in consequence of its
different modifications. When it hears, it becomes the organ of hearing,
and when it touches, it becomes the organ of touch. Similarly, when it
sees, it becomes the organ of vision, and when it tastes, it becomes the
organ of taste, and when it smells, it becomes the organ of scent. It is
the Understanding that appears under different guises (for different
functions) by modification. It is the modifications of the Understanding
that are called the senses. Over them is placed as their presiding chief
(or overseer) the invisible Soul. Residing in the body, the Understanding
exists in the three states (of Sattwa, Rajas, and, Tamas). Sometimes it
obtains cheerfulness, sometimes it gives way to grief; and sometimes its
condition becomes such that it is united with neither cheerfulness nor
grief. The Understanding, however, whose chief function (as already said)
is to create entities, transcends those three states even as the ocean,
that lord of rivers, prevails against the mighty currents of the rivers
that fall into it. [1050] When the Understanding desires for anything, it
comes to be called by the name of Mind. The senses again, though
(apparently different) should all be taken as included within the
Understanding. The senses, which are engaged in bearing impressions of
form, scent etc., should all be subdued. [1051] When a particular sense
becomes subservient to the Understanding, the latter though in reality
not different (from that sense), enters the Mind in the form of existent
things. Even this is what happens with the senses one after another
(separately and not simultaneously) with reference to the ideas that are
said to be apprehended by them. [1052] All the three states that exist
(viz., Sattwa, Rajas, and Tamas), inhere to these three (viz., Mind,
Understanding, and Consciousness) and like the spokes of a car-wheel
acting in consequence of their attachment to the circumference of the
wheel, they follow the different objects (that exist in Mind,
Understanding, and Consciousness). [1053] The mind must make a lamp of the
senses for dispelling the darkness that shuts out the knowledge of the
Supreme Soul. This knowledge that is acquired by Yogins with the aid of
all especial agency of Yoga, is acquired without any especial efforts by
men that abstain from worldly objects. [1054] The universe is of this
nature (viz., it is only a creation of the understanding). The man of
knowledge, therefore, is never stupefied (by attachment to things of this
world). Such a man never grieves, never rejoices, and is free from envy
(at seeing another possessing a larger share of earthly objects). The
Soul is incapable of being seen with the aid of the senses whose nature
is to wander among all (earthly) objects of desire. Even righteous men,
whose senses are pure, fail to behold the soul with their aid, what then
should be said of the vicious whose senses are impure? When, however, a
person, with the aid of his mind, tightly holds their reins, it is then
that his Soul discovers itself like an object (unseen in darkness)
appearing to the view in consequence of the light of a lamp. Indeed, as
all things become visible when the darkness that envelopes them is
dispelled, even the soul becomes visible when the darkness that covers it
is removed. [1055] As an aquatic fowl, though moving on the water, is
never drenched by that element, after the same manner the Yogin of freed
soul is never soiled by the imperfections of the three attributes (of
Sattwa, Rajas, and Tamas). After the same manner, the man of wisdom, by
even enjoying all earthly objects without being attached to any of them,
is never soiled by faults of any kind that arise in the case of others
from such enjoyment. He who avoids acts after having done them
duly, [1056] and takes delight in the one really existent entity, viz.,
the Soul, who has constituted himself the soul of all created beings, and
who succeeds in keeping himself aloof from the three attributes, obtains
an understanding and senses that are created by the Soul. The qualities
are incapable of apprehending the Soul. The Soul, however, apprehends
them always. The Soul is the witness that beholds the qualities and duly
calls them up into being. Behold, this is the difference between the
understanding and the Soul both of which are exceedingly subtile. One of
them creates the qualities. The other never creates them. Though they are
different from each other by nature, yet they are always united. The fish
living in the water is different from the element in which it lives. But
as the fish and the water forming its home are always united, after the
same manner Sattwa and Kshetrajna exists in a state of union. The gnat
born within a rotten fig is really not the fig but different from it.
Nevertheless, as the gnat and the fig are seen to be united with each
other, even so are Sattwa and Kshetrajna. As the blade in a clump of
grass, though distinct from the clump, nevertheless exists in a state of
union with it, even so these two, though different from each other, each
existing in its own self, are to be seen in a state of constant union.'"



SECTION CCXLIX

"Vyasa said, 'The objects by which one is surrounded are created by the
understanding. The Soul, without being connected with them, stands aloof,
presiding over them. It is the understanding that creates all objects.
The three primary qualities are continually being transformed (for the
production of objects). The Kshetrajna or Soul, endued with puissance,
presides, over them all, without, however, mingling with them. [1057] The
objects which the understanding creates partake of its own nature.
Indeed, as the spider creates threads (which partakes of its own material
substance), the objects created by the understanding partake of the
nature of the understanding. Some maintain that the qualities, when
driven away by Yoga or knowledge, do not cease to exist. They say this
because when once gone, the indications only of their return are not
perceptible. (But that is no evidence of their actual destruction).
Others say that when dispelled by knowledge, they are at once destroyed
never to return. [1058] Reflecting upon these two opinions properly, one
should strive one's best according to the way one thinks proper. It is by
this way that one should attain to eminence and take refuge in one's own
Soul alone. [1059] The Soul is without beginning and without end.
Comprehending his Soul properly man should move and act, without giving
way to wrath, without indulging in joy, and always free from envy.
Cutting by this means the knot that is in one's heart, the knot whose
existence is due to the operation of the faculties of the understanding,
which is hard (to open or cut), but which nevertheless is capable of
being destroyed by knowledge, one should live happily, without giving way
to grief (for anything that happens), and with one's doubts dispelled.
Know that they who mingle in the affairs of this world are as distressed
in body and mind as persons ignorant of the art of swimming when they
slip from the land and fall into a large and deep river. The man of
learning, however, being conversant with the truth, is never distressed,
for he feels like one walking over solid land. Indeed, he who apprehends
his Soul to be such, viz., as presenting only the character of Chit which
has knowledge alone for its indication, is never distressed. Indeed, a
person, by thus comprehending the origin and end of all creatures, and by
thus apprehending their inequalities or distinctions, succeeds in
attaining to high felicity. This knowledge is the possession of a
Brahmana in especial by virtue of his birth. Knowledge of the Soul, and
felicity like that which has been adverted to, are each fully sufficient
to lead to emancipation. [1060] By acquiring such knowledge one really
becomes learned. What else is the indication of a person of knowledge?
Having acquired such knowledge, they that are wise among men regard
themselves crowned with success and become emancipated. [1061] Those
things that become sources of fear unto men destitute of knowledge do not
become sources of fear unto those that are endued with knowledge. There
is no end higher than the eternal end which is obtained by a person
possessed of knowledge. One beholds with aversion all earthly objects of
enjoyment which are, of course, fraught with faults of every kind.
Another, beholding others betake themselves with pleasure to such
objects, is filled with sorrow. As regards this matter, however, they
that are conversant with both objects, behold, viz., that which is
fictitious and that which is not so, never indulge in sorrow and are
truly happy. [1062] That which a man does without expectation of fruits
destroys his acts of a former life. The acts, however, of such a person
both of this and his previous life cannot lead to Emancipation. On the
other hand, such destruction of former acts and such acts of this life
cannot lead to what is disagreeable (viz., hell), even if the man of
wisdom engages in acts.'" [1063]



SECTION CCL

"Suka said, 'Let thy reverence tell me of that which is the foremost of
all duties, indeed, of that duty above which no higher one exists in this
world.'

"Vyasa said, 'I shall now tell thee of duties having a very ancient
origin and laid down by the Rishis, duties that are distinguished above
all others. Listen to me with undivided attention. The senses that are
maddening should carefully be restrained by the understanding like a sire
restraining his own inexperienced children liable to fall into diverse
evil habits. The withdrawal of the mind and the senses from all unworthy
objects and their due concentration (upon worthy objects) is the highest
penance. That is the foremost of all duties. Indeed, that is said to be
the highest duty. Directing, by the aid of the understanding, the senses
having the mind for their sixth, and without, indeed, thinking of worldly
objects which have the virtue of inspiring innumerable kinds of thought,
one should live contented with one's own self. When the senses and the
mind, withdrawn from the pastures among which they usually run loose,
come back for residing in their proper abode, it is then that thou wilt
behold in thy own self the Eternal and Supreme Soul. [1064] Those
high-souled Brahmanas that are possessed of wisdom succeed in beholding
that Supreme and Universal Soul which is like unto a blazing fire in
effulgence. As a large tree endued with numerous branches and possessed
of many flowers and fruits does not know in which part it has flowers and
in which it has fruits, after the same manner the Soul as modified by
birth and other attributes, does not know whence it has come and whither
it is to go. There is, however, an inner Soul, which beholds (knows)
everything. [1065] One sees the Soul oneself with the aid of the lighted
lamp of knowledge. Beholding, therefore, thyself with thy own self, cease
to regard thy body as thyself and attain thou to omniscience. Cleansed of
all sins, like unto a snake that has cast off its slough, one attains to
high intelligence here and becomes free from every anxiety and the
obligation of acquiring a new body (in a subsequent birth). Its current
spreading in diverse directions, frightful is this river of life bearing
the world onward in its course. The five senses are its crocodiles. The
mind and its purposes are the shores. Cupidity and stupefaction of
judgment are the grass and straw that float on it, covering its bosom.
Lust and wrath are the fierce reptiles that live in it. Truth forms the
tirtha by its miry banks. Falsehood forms its surges, anger its mire.
Taking its rise from the Unmanifest, rapid is its current, and incapable
of being crossed by persons of uncleansed souls. Do thou, with the aid of
the understanding cross that river having desires for its alligators. The
world and its concerns constitute the ocean towards which that river
runs. Genus and species constitute its unfathomable depth that none can
understand. One's birth, O child, is the source from which that stream
takes its rise. Speech constitutes its eddies. Difficult to cross, only
men of learning and wisdom and understanding succeed in crossing it.
Crossing it, thou wilt succeed in freeing thyself from every attachment,
acquiring a tranquil heart, knowing the Soul, and becoming pure in every
respect. Relying them on a purged and elevated understanding, thou wilt
succeed in becoming Brahma's self. Having dissociated thyself from every
worldly attachment, having acquired a purified Soul and transcending
every kind of sin, look thou upon the world like a person looking from
the mountain top upon creatures creeping below on the earth's surface.
Without giving way to wrath or joy, and without forming any cruel wish,
thou wilt succeed in beholding the origin and the destruction of all
created objects. They that are endued with wisdom regard such an act to
be the foremost of all things. Indeed, this act of crossing the river of
life is regarded by the foremost of righteous persons, by ascetics
conversant with the truth, to be the highest of all acts that one can
accomplish. This knowledge of the all-pervading Soul is intended to be
imparted to one's son. It should be inculcated unto one that is of
restrained senses, that is honest in behaviour, and that is docile or
submissive. This knowledge of the Soul, of which I have just now spoken
to thee, O child, and the evidence of whose truth is furnished by the
Soul itself, is a mystery,--indeed, the greatest of all mysteries, and
the very highest knowledge that one can attain. Brahma hath no
sex,--male, female, or neuter. It is neither sorrow nor happiness. It
hath for its essence the past, the future, and the present. Whatever
one's sex, male or female, the person that attains to the knowledge of
Brahma hath never to undergo rebirth. This duty (of Yoga) hath been
inculcated for attaining to exemption from rebirth. [1066] These words
that I have used for answering thy question lead to Emancipation in the
same way as the diverse other opinions advanced by diverse other sages
that have treated of this subject. I have expounded the topic to thee
after the manner in which it should be expounded. Those opinions
sometimes become productive of fruit and sometimes not. (The words,
however, that I have used are of a different kind, for these are sure to
lead to success). [1067] For this reason, O good child, a preceptor, when
asked by a contented, meritorious, and self-restrained son or disciple,
should, with a delighted heart, inculcate, according to their true
import, these instructions that I have inculcated for the benefit of
thee, my son!'"



SECTION CCLI

"Vyasa said, 'One should not show any affection for scents and tastes and
other kinds of enjoyment. Nor should one accept ornaments and other
articles contributing to the enjoyment of the senses of scent and taste.
One should not covet honour and achievements and fame. Even this is the
behaviour of a Brahmana possessed of vision. [1068] He that hath studied
all the Vedas, having waited dutifully on his preceptor and observed the
vow of Brahmacharya, he that knows all the Richs, Yajuses, and Samans, is
not a regenerate person. [1069] One that behaves towards all creatures as
if one is their kinsman, and one that is acquainted with Brahma, is said
to be conversant with all the Vedas. One that is divested of desire
(being contented with knowledge of the Soul), never dies. It is by such a
behaviour and such a frame of mind that one becomes a truly regenerate
person. [1070] Having performed only various kinds of religious rites and
diverse sacrifices completed with gift of Dakshina, one does not acquire
the status of a Brahmana if he is devoid of compassion and hath not given
up desire. [1071] When one ceases to fear all creatures and when all
creatures cease to fear one, when one never desires for anything nor
cherishes aversion for anything, then he is said to attain to the status
of Brahma. When one abstains from injuring all creatures in thought,
speech, and act, then he is said to acquire the status of Brahma. There
is only one kind of bondage in this world, viz., the bondage of desire,
and no other. One that is freed from the bondage of desire attains to the
status of Brahma. Freed from desire like the Moon emerged from murky
clouds, the man of wisdom, purged of all stains, lives in patient
expectation of his time. That person into whose mind all sorts of desire
enter like diverse streams falling into the ocean without being able to
enhance its limits by their discharge, succeeds in obtaining
tranquillity, but not he who cherishes desire for all earthly objects.
Such a person becomes happy in consequence of the fruition of all his
wishes, and not he who cherishes desire for earthly objects. The latter,
even if he attains to heaven, has to fall away from it. [1072] The Vedas
have truth for their recondite object. Truth hath the subjugation of the
senses for its recondite object. The subjugation of the senses hath
charity for its recondite object. Charity hath penance for its recondite
object. Penance hath renunciation for its recondite object. Renunciation
hath happiness for its recondite object. Happiness hath heaven for its
recondite object. Heaven hath tranquillity for its recondite
object. [1073] For the sake of contentment thou shouldst wish to obtain a
serene understanding which is a precious possession, being indicative of
Emancipation, and which, scorching grief and all purposes or doubts
together with thirst, destroys them completely in the end. [1074] One
possessed of those six attributes, viz., contentment, grieflessness,
freedom from attachment, peacefulness, cheerfulness, and freedom from
envy, is sure to become full or complete. [1075] They that, transcending
all consciousness of body, know the Soul which resides within the body
and which is understood by only persons of wisdom with the aid of the six
entities (already mentioned, viz., the Vedas and truth, etc.) when
endowed with only the attribute of Sattwa, and with the aid also of the
other three (viz., instruction, meditation and Yoga), succeed in
attaining to Emancipation. [1076] The man of wisdom, by understanding the
Soul which presides within the body, which is divested of the attributes
of birth and death, which exists in its own nature, which being
uninvested with attributes requires no act of purification, and which is
identical with Brahma, enjoys beatitude that knows no termination. The
gratification that the man of wisdom obtains by restraining his mind from
wandering in all directions and fixing it wholly on the Soul is such that
its like cannot be attained by one through any other means. He is said to
be truly conversant with the Vedas who is conversant with that which
gratifies one whose stomach is empty, which pleases one who is indigent,
and which invigorates one whose limbs are dry. Suspending his senses that
have been duly restrained from unworthy indulgence, he who lives engaged
in Yoga meditation, is said to be a Brahmana. Such a person is said to be
distinguished above others. Such a person is said to derive his joys from
the Soul. With reference to one who lives after having weakened desire
and devoting himself to the highest topic of existence, it should be said
that his happiness is continuously enhanced like the lunar disc (in the
lighted fortnight). [1077] Like the Sun dispelling darkness, felicity
dispels the sorrows of that Yogin who transcends both the gross and the
subtile elements, as also Mahat and the Unmanifest. [1078] Decrepitude and
death cannot assail that Brahmana who has got beyond the sphere of acts,
who has transcended the destruction of the Gunas themselves, and who is
no longer attached to worldly objects. [1079] Indeed, when the Yogin,
freed from everything, lives in a state transcending both attachment and
aversion, he is said to transcend even in this life his senses and all
their objects. That Yogin, who having transcended Prakriti attains to the
Highest Cause, becomes freed from the obligation of a return to the world
in consequence of his having attained to that which is the
highest.'" [1080]



SECTION CCLII

"Vyasa said, 'Unto a disciple that wishes to enquire after Emancipation
after having transcended all pairs of opposites and accomplished the
concerns of both profit and religion, an accomplished preceptor should
first recount all that has been said in the foregoing section, which is
elaborate, on the topic of Adhyatma. [1081] Space, wind, light, water and
earth counted as the fifth, and bhava and abhava and time, exist in all
living creatures having the five for their constituent ingredients. [1082]
Space is unoccupied interval. The organs of hearing consist of space. One
conversant with the science of entities endued with form should know that
space has sound for its attribute. The feet (that assist at locomotion)
have wind for their essence. The vital breaths are made of wind. The
sense of touch (skin) has wind for its essence, and touch is the
attribute of wind. Heat, the digestive fire in the stomach, light that
discovers all things, the warmth that is in the body, and eye counted as
the fifth, are all of light which has form of diverse colours for its
attribute. Liquefied discharges, solubility, and all kinds of liquid
matter are of water. Blood, marrow, and all else (in the body) that is
cool, should be known to have water for their essence. The tongue is the
sense of taste, and taste is regarded as the attribute of water. All
solid substances are of earth, as also bones, teeth, nails, beard, the
bristles on the body, hair, nerves, sinews, and skin. The nose is called
the sense of scent. The object of that sense, viz., scent, should be
known as the attribute of earth. Each subsequent element possesses the
attribute or attributes of the preceding one besides its own.  [1083] In
all living creatures again are the (three) supplementary entities (viz.,
avidya, kama, and karma). [1084] The Rishis thus declared the five
elements and the effects and attributes flowing from or belonging to
them. The mind forms the ninth in the calculation, and the understanding
is regarded as the tenth. The Soul, which is infinite, is called the
eleventh. It is regarded as this all and as the highest. The mind has
doubt for its essence. The understanding discriminates and causes
certainty. The Soul (which, as already said, is infinite), becomes known
as Jiva invested with body (or jivatman) through consequences derived
from acts. [1085] That man who looketh upon the entire assemblage of
living creatures to be unstained, though endued with all these entities
having time for their essence, has never to recur to acts affected by
error.'" [1086]



SECTION CCLIII

"Vyasa said, 'Those that are conversant with the scriptures behold, with
the aid of acts laid down in the scriptures, the Soul which is clothed in
a subtile body and is exceedingly subtile and which is dissociated from
the gross body in which it resides. [1087] As the rays of the Sun that
course in dense masses through every part of the firmament are incapable
of being seen by the naked eye though their existence is capable of being
inferred by reason, after the same manner, existent beings freed from
gross bodies and wandering in the universe are beyond the ken of human
vision. [1088] As the effulgent disc of the Sun is beheld in the water in
a counter-image, after the same manner the Yogin beholds within gross
bodies the existent self in its counter-image. [1089] All those souls
again that are encased in subtile forms after being freed from the gross
bodies in which they resided, are perceptible to Yogins who have
subjugated their senses and who are endued with knowledge of the soul.
Indeed, aided by their own souls, Yogins behold those invisible beings.
Whether asleep or awake, during the day as in the night, and during the
night as in day time, they who apply themselves to Yoga after casting off
all the creations of the understanding and the Rajas born of acts, as
also the very puissance that Yoga begets, succeed in keeping their linga
form under complete control. [1090] The Jiva that dwells in such Yogins,
always endued with the seven subtile entities (viz., Mahat,
consciousness, and the five tanmatras of the five elemental entities),
roves in all regions of bliss, freed from decrepitude and death. I say
'always', and 'freed from death' only in accordance with the common form
of speech, for in reality, that linga form is terminable. [1091] That man,
however, who (without having been able to transcend them) is under the
influence of his mind and understanding, discriminates, even in his
dreams, his own body from that of another and experiences (even then)
both pleasure and pain. [1092] Yes, in even his dreams he enjoys happiness
and suffers misery; and yielding to wrath and cupidity, meets with
calamities of various kinds. In his dreams he acquires great wealth and
feels highly gratified: accomplishes meritorious acts, and (sees and
hears, etc.) as he does in his wakeful hours. Wonderful it is to note
that jiva, which has to lie within the uterus and amid much internal
heat, and which has to pass a period of full ten months in that place, is
not digested and reduced to destruction like food within the stomach. Men
overwhelmed by the qualities of Rajas and Tamas never succeed in
beholding within the gross body: the Jiva-soul which is a portion of the
Supreme Soul of transcendent effulgence and which lies within the heart
of every creature. They who betake themselves to the science of Yoga for
the purpose of obtaining (a knowledge) of that Soul transcending the
inanimate and gross body, the imperceptible linga body, and the karana
body that is not destroyed on the occasion of even the universal
destruction. [1093] Amongst the duties that have been laid down for the
different modes of life including the fourth mode (or Sannyasa), these to
which I have adverted, which have yoga for their foremost, and which
imply a cessation of every operation of the Mind and the understanding,
have been laid down by Sandilya (in the Chandogya Upanishad). [1094]
Having comprehended the seven subtile entities (viz., the senses, the
objects of the mind, Mind, Understanding, Mahat, Unmanifest or Prakriti,
and Purusha), having comprehended also the Supreme cause of the universe
with the six attributes (viz., omniscience, contentment, unlimited
comprehension, independence, eternal wakefulness, and omnipotence), and
lastly having understood that the universe is only a modification of
Avidya endued with the three qualities, one succeeds in beholding (guided
by the scriptures), high Brahma.'" [1095]



SECTION CCLIV

"Vyasa said, 'There is a wonderful tree, called Desire, in the heart of a
man. It is born of the seed called Error. Wrath and pride constitute its
large trunk. The wish for action is the basin around its foot (for
holding the water that is to nourish it). Ignorance is the root of that
tree, and heedlessness is the water that gives it sustenance. Envy
constitutes its leaves. The evil acts of past lives supply it with
vigour. Loss of judgment and anxiety are its twigs; grief forms its large
branches; and fear is its sprout. Thirst (after diverse objects) that is
(apparently) agreeable forms the creepers that twine round it on every
side. Excessively greedy men, bound in chains of iron, sitting around
that fruit-yielding tree, pay their adorations to it, in expectation of
obtaining its fruit. [1096] He who, subduing those chains, cutteth down
that tree and seeks to cast off both sorrow and joy, succeeds in
attaining to the end of both. [1097] That foolish man who nourishes this
tree by indulgence in the objects of the senses is destroyed by those
very objects in which he indulges after the manner of a poisonous pill
destroying the patient to whom it is administered. [1098] A dexterous
person, however, by the aid of Yoga, forcibly teareth up and cutteth with
the sword of samadhi, the far-reaching root of this tree. [1099] One who
knows that the end of all acts undertaken from only the desire of fruit
is rebirth or chains that bind, succeeds in transcending all sorrow. The
body is said to be a city. The understanding is said to be its mistress.
The mind dwelling within the body is the minister of that mistress whose
chief function is to decide. The senses are the citizen that are employed
by the mind (upon the service of the mistress). For cherishing those
citizens the mind displays a strong inclination for acts of diverse
kinds. In the matter of those acts, two great faults are observable,
viz., Tamas and Rajas. [1100] Upon the fruits of those acts rest those
citizens along with the chiefs of the city (viz., Mind, Understanding,
and Consciousness). [1101] The two faults (already spoken of) live upon
the fruits of those acts that are accomplished by forbidden means. This
being the case, the understanding, which of itself is unconquerable (by
either Rajas or Tamas), descends to a state of equality with the mind (by
becoming as much tainted as the mind that serves it). Then again the
senses, agitated by the stained mind, lose their own stability. Those
objects again for whose acquisition the understanding strives (regarding
them to be beneficial) become productive of grief and ultimately Meet
with destruction. Those objects, after destruction, are recollected by
the mind, and accordingly they afflict the mind even after they are lost.
The understanding is afflicted at the same time, for the mind is said to
be different from the understanding only when the mind is considered in
respect of its chief function of receiving impressions about whose
certainty it is no judge. In reality, however, the mind is identical with
the understanding. [1102] The Rajas (productive of only sorrow and evil of
every kind) that is in the understanding then overwhelms the Soul itself
that lies over the Rajas-stained understanding like an image upon a
mirror. [1103] It is the mind that first unites in friendship with Rajas.
Having united itself, it seizes the soul, the understanding, and the
senses (like a false minister seizing the king and the citizens after
having conspired with a foe) and makes them over to Rajas (with which it
has united itself).'"



SECTION CCLV

"Bhishma said, 'Do thou, O son, O sinless one, listen once more, with
feelings of great pride, to the words that fell from the lips of the
Island-born Rishi on the subject of the enumeration of the entities. Like
unto a blazing fire (for having transcended all ignorance), the great
Rishi said these words unto his son who resembled a fire wrapped in
smoke. [1104] Instructed by what he said, I also, O son, shall again
expound to thee that certain knowledge (which dispels ignorance). The
properties possessed by earth are immobility, weight, hardness,
productiveness, scent, density, capacity to absorb scents of all kinds,
cohesion, habitableness (in respect of vegetables and animals), and that
attribute of the mind which is called patience of the capacity to bear.
The properties of water are coolness, taste, moisture, liquidity,
softness, agreeableness, tongue, fluidity, capacity to be congealed, and
power to melt many earthly products. [1105] The properties of fire are
irresistible energy, inflammability, heat, capacity t o soften, light,
sorrow, disease, speed, fury, and invariably upward motion. The
properties of the wind are touch that is neither hot nor cool, capacity
to assist the organ of speech, independence (in respect of motion),
strength, celerity, power to assist all kinds of emission or discharge,
power to raise other objects, breaths inhaled and exhaled, life (as the
attribute of Chit) and birth (including death). The properties of space
are sound, extension, capacity of being enclosed, absence of refuge for
resting upon absence of all necessity for such refuge, status of being
unmanifest, capacity for modification, incapacity for producing
resistance, material cause for producing the sense of hearing, and the
unoccupied portions of the human body. These are the fifty properties, as
declared, that constitute, the essence of the five elementary
entities. [1106] Patience, reasoning or disputation, remembrance,
forgetfulness or error, imagination, endurance, propensity towards good,
propensity towards evil, and restlessness,--these are the properties of
the mind. Destruction of both good and evil thoughts (i.e., dreamless
slumber), perseverance, concentration, decision, and ascertainment of all
things resting upon direct evidence, constitute the five properties of
the understanding.'

"Yudhishthira said, 'How can the understanding be said to have five
properties? How again, can the five senses be spoken of as properties (of
the five elementary entities)? Expound to me, O grandsire, all this that
seems to be very abstruse.'

"Bhishma said, 'The understanding is said to possess altogether sixty
properties, for the understanding includes the five elements. [1107] All
those properties exist in a state of union with the Soul. The Vedas
declare, O son, that the elements, their (fifty) properties (together
with the mind and the understanding and their nine and five properties)
are all created by Him who is above all deterioration. These (one and
seventy) entities, therefore, are not eternal (like the Soul). The
theories contradicting the Revelation that have in the previous Vedas, O
son, been placed before thee (about the origin of the Universe and its
other incidents) are all defective in the eye of reason. Carefully
attending, however, in this world to all that I have said unto thee about
the Supreme Brahma, do thou, after attaining to the puissance that the
knowledge of Brahma offers, seek to win tranquillity of heart.'" [1108]



SECTION CCLVI

"Yudhishthira said, 'These lords of earth that lie on the earth's surface
amid their respective hosts, these princes endued with great might, are
now reft of animation. Every one of these mighty monarchs was possessed
of strength equal to that of ten thousand elephants. Alas! these have all
been slain by men possessed of equal prowess and might. I do not behold
any one else (in the world) that could slay any of these men in
battle. [1109] All of them were endued with great prowess, great energy,
and great strength. Possessed also of great wisdom, they are now lying on
the bare ground, deprived of life. With respect to all these men that are
deprived of life, the word that is used is that they are dead. Of
terrible prowess, all these kings are said to be dead. On this subject a
doubt has arisen in my mind. Whence is animation and whence is death? Who
is it that dies? (Is it the gross body, the subtile body, or the Soul,
that dies)? Whence is death? For what reason also doth death takeaway
(living creatures)? O grandsire, tell me this, O thou that resemblest a
celestial!'

"Bhishma said, 'In days of old, in the Krita age, O son, there was a king
of the name of Anukampaka. His cars and elephants and horses and men
having been reduced in number, he was brought under the sway of his foes
in battle. His son named Hari, who resembled Narayana himself in
strength, was in that battle slain by his foes along with all his
followers and troops. Afflicted with grief on account of the death of his
son, and himself brought under the sway of foes, the king devoted himself
thence to a life of tranquillity. One day, while wandering without a
purpose he met the sage Narada on the earth. The monarch told Narada all
that had happened, viz., the death of his son in battle and his own
capture by his enemies. Having heard his words, Narada, possessed of
wealth of penances, then recited to him the following narrative for
dispelling his grief on account of the death of his son.'

"Narada said, 'Listen now, O monarch, to the following narrative of
rather lengthy details as these had occurred. I myself heard it formerly,
O king! Endued with great energy, the Grandsire, at the time of the
creation of the universe, created a large number of living beings. These
multiplied greatly, and none of them met with death. There was no part of
the universe that was not overcrowded with living creatures, O thou of
unfading glory! Indeed, O king, the three worlds seemed to swell with
living beings, and became as it were breathless. Then, O monarch, the
thought arose in the Grandsire's mind as to how he should destroy that
overgrown population. Reflecting on the subject, the Self-born, however,
could not decide what the means should be by which the destruction of
life was to be brought about. Thereupon, O king, Brahman gave way to
wrath, and in consequence of his wrath a fire issued out of his body.
With that fire born of his wrath, the Grandsire burnt all the quarters of
the universe, O monarch. Indeed, that conflagration born of the Divine
lord's anger, O king, burnt heaven and earth and the firmament and the
whole universe with all its mobile and immobile beings. Truly, when the
Grandsire thus gave way to wrath, all mobile and immobile beings began to
be consumed by the irresistible energy of that passion. Then the divine
and auspicious Sthanu, that slayer of hostile heroes, that lord of the
Vedas and the scriptures, filled with compassion, sought to gratify
Brahman. When Sthanu came to Brahman from motives of benevolence, the
great God burning with energy, addressed him, saying, 'Thou deservest
boons at my hands. What desire of thine shall I accomplish? I shall do
thee good by accomplishing whatever is in thy breast.'"



SECTION CCLVII

"Sthanu said, 'Know, O lord, that my solicitations to thee are on behalf
of the created beings of the universe. These beings have been created by
thee. Do not be angry with them, O grandsire! By the fire born of thy
energy, O illustrious one, all the created beings are being consumed.
Beholding them placed in such a plight, I am penetrated with compassion.
Do not be angry with them, O lord of the universe.'

"The lord of all created beings said, 'I am not angry, nor it is my wish
that all the created beings should cease to exist. It is only for
lightening the burthen of the earth that destruction is desirable. The
goddess Earth, afflicted with the weight of creatures, solicited me, O
Mahadeva, for destroying them, especially as She seemed to sink under
their burthen into the water. When after exercising my intelligence for
even a long while I could not hit upon the means by which to accomplish
the destruction of this overgrown population, it was then that wrath took
possession of my breast.'

"Sthanu said, 'Do not give way to wrath, O lord of the deities, with
respect to this matter about the destruction of living creatures. Be
gratified. Let not these mobile and immobile beings be destroyed. All
tanks, all kinds of grass and herbs, all immobile beings, and all mobile
creatures also of the four varieties, are being consumed. The whole
universe is about to be denuded of beings. Be gratified, O divine lord! O
thou of righteous heart, even this is the boon that I solicit at thy
hands. If destroyed, these creatures would not come back. Therefore, let
this energy of thine be neutralised by thy own energy. Actuated by
compassion for all created beings find some means so that, O Grandsire,
these living creatures may not burn. Oh, let not these living creatures
perish with even their descendants thus destroyed. Thou hast appointed me
as the presider over the consciousness of all living creatures, O lord of
all the lords of the universe. All this mobile and immobile universe of
life, O lord of the universe, hath sprung from thee. Pacifying thee, O
god of gods, I beg of thee that living creatures may repeatedly come back
into the world, undergoing repeated deaths.'

"Narada continued, 'Hearing these words of Sthanu, the divine Brahman of
restrained speech and mind himself suppressed that energy of his within
his own heart. Suppressing that fire that had been devastating the
universe, the illustrious Brahman, adored of all, and possessed of
illimitable puissance, then arranged for both birth and death in respect
of all living creatures. After the Selfborn had withdrawn and suppressed
that fire, there came out, from all the outlets of his body, a lady
attired in robes of black and red, with black eyes, black palms, wearing
a pair of excellent ear-rings, and adorned with celestial ornaments.
Having sprung from Brahman's body, the lady took her station on his
right. The two foremost of deities thereupon looked at her. Then, O king,
the puissant Selfborn, the original cause of all the worlds, saluted her
and said, 'O Death, slay these creatures of the universe. Filled with
anger and resolved to bring about the destruction of created beings, I
have called thee. [1110] Do thou, therefore, commence to destroy all
creatures foolish or learned. O lady, slay all created beings without
making exception in anybody's favour. At my command thou wilt win great
prosperity.' Thus addressed, the goddess, Death, adorned with a garland
of lotuses, began to reflect sorrowfully and shed copious tears. Without
allowing her tears, however, to fall down, she held them, O king, in her
joined palms. She then besought the Self-born, impelled by the desire of
doing good to mankind.'"



SECTION CCLVIII

"Narada said, 'The large-eyed lady, controlling her grief by an effort of
her own, addressed the Grandsire, with joined hands and bending in an
attribute of humility like a creeper. And she said, 'How, O foremost of
speakers, shall a lady like me that has sprung from thee proceed to
accomplish such a terrible feat,--a feat, that is, which is sure to
inspire all living creatures with dread? I fear to do aught that is
iniquitous. Do thou appoint such work for me as is righteous. Thou seest
that I am frightened. Oh, cast a compassionate glance upon me. I shall
not be able to cut off living creatures,--infants, youths, and aged
ones,--who have done me no injury. O lord of all creatures, I bow to
thee, be gratified with me. I shall not be able to cut off dear sons and
loved friends and brothers and mothers and fathers. If these die (through
my act), their surviving relatives will surely curse me. I am filled with
fear at the prospect of this. [1111] The tears of the sorrow-stricken
survivors will burn me for eternity. I am very much afraid of them (whose
relatives I shall have to cut off). I seek thy protection. All sinful
creatures (slain by me) will have to sink into the infernal regions. I
seek to gratify thee, O boon-giving god! Extend to me thy grace, O
puissant lord! I seek the gratification of this wish, O Grandsire, of all
the worlds. O foremost of all the gods, I seek, through thy grace, even
this object, viz., permission to undergo severe austerities.'

"The Grandsire said, 'O Death, thou hast been intended by me for the
destruction of all creatures. Go, and set thyself to the task of slaying
all. Do not reflect (upon the propriety or otherwise of this act). This
must certainly be. It cannot be otherwise. O sinless one, O lady of
faultless limbs, do thou accomplish the behest I have uttered.' Thus
addressed, O thou of Mighty arms, the lady called Death, O conqueror of
hostile cities, spoke not a word, but humbly stood there with her eyes
upturned towards the puissant Lord of all creatures. Brahman addressed
her repeatedly, but the lady seemed to be herself deprived of life.
Beholding her thus, the god of gods, that lord of lords, became silent.
Indeed, the Self-born, by an effort of his will, became gratified.
Smiling, the lord of all the worlds then cast his eyes on the universe.
It has been heard by us that when that unconquered and illustrious lord
subdued his wrath, the lady (called Death) went away from his side.
Leaving Brahman's side without having promised to accomplish the
destruction of living creatures, Death quickly proceeded, O king, to the
sacred spot known by the name of Dhenuka. There the goddess practised the
severest austerities for five and ten billions of years, all the while
standing upon one foot. [1112] After she practised such exceedingly severe
austerities in that place, Brahman of great energy once more said unto
her, 'Do thou accomplish my behest, O Death!' Disregarding this command,
the lady once more practised penances standing upon one foot for twenty
billions of years, O giver of honours! And once more, O son, she led a
life in the woods with the deer for another long period consisting of ten
thousand billions of years. [1113] And once, O foremost of men, she passed
twice ten thousand years, living upon air only as her sustenance. Once
again, O monarch, she observed the excellent vow of silence for eight
thousand years, passing the whole time in water. Then that maiden, O best
of kings, went to the river Kausiki. There she began to pass her days in
the observance of another vow, living the while upon only water and air.
After this, O monarch, the blessed maiden proceeded to the Ganges and
thence to the mountains of Meru. Moved by the desire of doing good to all
living creatures, she stood perfectly motionless there like a piece of
wood. Proceeding thence to the summit of Himavat where the deities had
performed their great sacrifice, she stood there for another hundred
billions of years, supporting her weight upon only the toes of her feet
with the object of gratifying the Grandsire with such an act of
austerity. Wending thither, the Creator and Destroyer of the universe
again addressed her saying, 'Upon what art thou engaged, O daughter?
Accomplish those words of mine.' Addressing the divine Grandsire, the
maiden once more said, 'I am unable to cut off living creatures, O god! I
seek to gratify thee (so that I may be excused of this behest).'
Frightened at the prospect of demerit she prayed the Grandsire for being
excused of obedience to his command, the Grandsire silenced her, and once
more addressed her, saying, 'No demerit will accrue, O Death! Do thou, O
auspicious maiden, set thyself to the task of destroying living
creatures. That which I have uttered, O amiable girl, cannot certainly be
falsified. Eternal righteousness shall now take refuge in thee. Myself
and all the deities shall always be employed in seeking thy good. This
other wish that is in thy heart I grant thee. Living creatures shall be
afflicted by disease, and (dying) shall cast the blame on thee. Thou
shalt become a male in all male beings, a female in all female beings,
and a eunuch in all those that are of the third sex. [1114] Thus addressed
by Brahman, O king, the maiden at last said, with joined hands unto that
high-souled and undeteriorating lord of all the deities, these words, 'I
am unable to obey thy command.' The great God, without relenting, again,
said unto her, 'O Death, do thou kill men. I shall so ordain that thou
shalt not incur any demerit by doing this, O auspicious lady! Those tear
drops that I see fallen from thy eyes, and that thou still boldest in thy
joined hands, shall take the form of terrible diseases and even they
shall destroy men when their hours come. When the end comes of living
creatures, thou shalt despatch Desire and Wrath together against them.
Immeasurable merit shall be thine. Thou shalt not incur iniquity, being
thyself perfectly equal in thy behaviour. [1115] By doing this thou wilt
only observe righteousness instead of sinking thyself into iniquity. Do
thou, therefore, set thy heart upon the task at hand, and addressing
Desire and Wrath begin to slay all living creatures.' Thus addressed,
that lady, called by the name of Death, became afraid of Brahman's curse
and answered him, saying, 'Yes!' From that time she began to despatch
Desire and Wrath as the last hours of living creatures and through their
agency to put a stop to their life-breaths. Those tears that Death had
shed are the diseases by which the bodies of men become afflicted. At the
destruction, therefore, of living creatures, one should not,
understanding, with the aid of the intelligence (to what cause such
destruction is due), give way to grief. As the senses of all creatures
disappear when the latter become plunged into dreamless sleep and return
once more when they awake, after the same manner all human beings, upon
the dissolution of their bodies, have to go into the other world and
return thence to this, O lion among kings! The element called wind, that
is endued with terrible energy and mighty prowess and deafening roars,
operates as the life in all living creatures. That wind, when the bodies
of living creatures are destroyed, escaping from the old becomes engaged
in diverse functions in diverse new bodies. For this reason, the wind is
called the lord of the senses and is distinguished above the other
elements constituting the gross body. The gods, without exception, (when
their merits cease), have to take birth as mortal creatures on earth.
Similarly, all mortal creatures also (when they acquire sufficient
merit), succeed in attaining to the status of gods. Therefore, O lion
among kings, do not grieve for thy son. Thy son has attained to heaven
and is enjoying great happiness there! It was thus, O monarch, that Death
was created by the Self-born and it is in this way that she cuts off duly
all living creatures when their hours come. The tears she had shed become
diseases, which, when their last hours come, snatch away all beings
endued with life.'"



SECTION CCLIX

"Yudhishthira said, 'All men that inhabit this earth are filled with
doubts in respect of the nature of righteousness. Who is this that is
called Righteousness? Whence also does Righteousness come? Tell me this,
O Grandsire! Is Righteousness for service in this world or is it for
service in the next world? Or, is it for service both here and hereafter?
Tell me this, O grandsire!'

"Bhishma said, 'The practices of the good, the Smritis, and the Vedas,
are the three indications (sources) of righteousness. Besides these, the
learned have declared that the purpose (for which an act is accomplished)
is the fourth indication of righteousness. [1116] The Rishis of old have
declared what acts are righteous and also classified them as superior or
inferior in point of merit. The rules of righteousness have been laid
down for the conduct of the affairs of the world. In both the worlds,
that is, here and hereafter, righteousness produces happiness as its
fruits. A sinful person unable to acquire merit by subtile ways, becomes
stained with sin only. Some are of opinion that sinful persons can never
be cleansed of their sins. In seasons of distress, a person by even
speaking an untruth acquires the merit of speaking the truth, even as a
person who accomplishes an unrighteous act acquires by that very means
the merit of having done a righteous act. Conduct is the refuge of
righteousness. Thou shouldst know what righteousness is, aided by
conduct. [1117] (It is the nature of man that he neither sees nor
proclaims his own faults but notices and proclaims those of others). The
very thief, stealing what belongs to others, spends the produce of his
theft in acts of apparent virtue. During a time of anarchy, the thief
takes great pleasure in appropriating what belongs to others. When
others, however, rob him of what he has acquired by robbery, he then
wishes forthwith for a Icing (for invoking punishment on the head of the
offenders). At even such a time, when his indignation for offended rights
of property is at its highest, he secretly covets the wealth of those
that are contended with their own. Fearlessly and without a doubt in his
mind (when he is himself the victim of a robbery) he repairs to the
king's palace with a mind cleansed of every sin. Within even his own
heart he does not see the stain of any evil act. [1118] To speak the truth
is meritorious. There is nothing higher than truth. Everything is upheld
by truth, and everything rests upon truth. Even the sinful and ferocious,
swearing to keep the truth amongst themselves, dismiss all grounds of
quarrel and uniting with one another set themselves to their (sinful)
tasks, depending upon truth. If they behaved falsely towards one another,
they would then be destroyed without doubt. One should not take what
belongs to others. That is an eternal obligation. Powerful men regard it
as one that has been introduced by the weak. When, however, the destiny
of these men becomes adverse, this injunction then meets with their
approval. Then again they that surpass others in strength or prowess do
not necessarily become happy. [1119] Therefore, do not ever set thy heart
on any act that is wrong. One behaving in this way hath no fear of
dishonest men or thieves or the king. Not having done any injury to any
one, such a man lives fearlessly and with a pure heart. A thief fears
everybody, like a deer driven from the woods into the midst of an
inhabited village. He thinks other people to be as sinful as himself. One
that is of pure heart is always filled with cheerfulness and hath no fear
from any direction. Such a person never sees his own misconduct in
others. [1120] Persons engaged in doing good to all creatures have said
that the practice of charity is another high duty. They that are
possessed of wealth think that this duty has been laid down by those that
are indigent. When, however, those wealthy men meet with poverty in
consequence of some turn of fortune, the practice of charity then
recommends itself to them. Men that are exceedingly wealthy do not
necessarily meet with happiness. [1121] Knowing how painful it is to
himself, a person should never do that to others which he dislikes when
done to him by others. [1122] What can one who becomes the lover of
another man's wife say to another man (guilty of the same transgression)?
it is seen, however, that even such a one, when he sees his lady with
another lover, becomes unable to forgive the act. [1123] How can one who,
to draw breath himself think of preventing another by a murderous act,
from doing the same? Whatever wishes one entertains with respect to one's
ownself, one should certainly cherish with respect to another. With the
surplus wealth one may happen to own one should relieve the wants of the
indigent. It is for this reason that the Creator ordained the practice of
increasing one's wealth (by trade or laying it out at interest). [1124]
One should walk alone that path by proceeding along which one may hope to
meet with the deities; or, at such times when wealth is gained, adherence
to the duties of sacrifice and gift is laudable.  [1125] The sages have
said that the accomplishment of the objects by means of agreeable
(pacific) means is righteousness. See, O Yudhishthira, that even this is
the criterion that has been kept in view in declaring the indications of
righteousness and iniquity. [1126] In days of old the Creator ordained
righteousness endowing it with the power of holding the world together.
The conduct of the good, that is fraught with excellence, is subjected to
(numerous) restraints for acquiring righteousness which depends upon many
delicate considerations. The indications of righteousness have now been
recounted to thee, O foremost one of Kuru's race! Do not, therefore, at
any time set thy understanding upon any act that is wrong.'"



SECTION CCLX

"Yudhishthira said, 'Thou sayest that righteousness or duty depends upon
delicate considerations, that is indicated by the conduct of those that
are called good, that it is fraught with restraints (from numerous acts),
and that its indications are also contained in the Vedas. It seems to me,
however, that I have a certain inward light in consequence of which I can
discriminate between right and wrong by inferences. [1127] Numerous
questions that I had intended to ask thee have all been answered by thee.
There is one question, however, that I shall presently ask. It is not
prompted, O king, by desire of empty disputation. All these embodied
creatures, it seems, take birth, exist, and leave their bodies, of their
own nature. Duty and its reverse, therefore, cannot be ascertained, O
Bharata, by study of the scriptures alone. [1128] The duties of a person
who is well off are of one kind. Those of a person who has fallen into
distress are of another kind. How can duty respecting seasons of distress
be ascertained by reading the scriptures alone? [1129] The acts of the
good, thou hast said, constitute righteousness (or duty). The good,
however, are to be ascertained by their acts. The definition, therefore,
has for its foundation, a begging of the question, with the result that
what is meant by conduct of the good remains unsettled. It is seen that
some ordinary person commits unrighteousness while apparently achieving
righteousness. Some extraordinary persons again may be seen who achieve
righteousness by committing acts that are apparently unrighteous. [1130]
Then, again, the proof (of what I say) has been furnished by even those
that are well conversant with the scriptures themselves, for it has been
heard by us that the ordinances of the Vedas disappear gradually in every
successive age. The duties in the Krita age are of one kind. Those in the
Treta are of another kind, and those in the Dwapara are again different.
The duties in the Kali age, again, are entirely of another kind. It
seems, therefore, that duties have been laid down for the respective ages
according to the powers of human beings in the respective ages. When,
therefore, all the declarations in the Vedas do not apply equally to all
the ages, the saying that the declarations of the Vedas are true is only
a popular form of speech indulged in for popular satisfaction. From the
Srutis have originated the Smritis whose scope again is very wide. If the
Vedas be authority for everything, then authority would attach to the
Smritis also for the latter are based on the former. When, however, the
Srutis and the Smritis contradict each other, how can either be
authoritative? Then again, it is seen that when some wicked persons of
great might cause certain portions of certain courses of righteous acts
to be stopped, these are destroyed for ever. [1131] Whether we know it or
know it not, whether we are able to ascertain it or not to ascertain it,
the course of duty is finer than the edge of a razor and grosser than
even a mountain. Righteousness (in the form of sacrifices and other
religious acts) at first appears in the form of the romantic edifices of
vapour seen in the distant sky. When, however, it is examined by the
learned, it disappears and becomes invisible. [1132] Like the small ponds
at which the cattle drink or the shallow aqueducts along cultivated
fields that dry up very soon, the eternal practices inculcated in the
Smritis, falling into discontinuance, at last disappear totally (in the
Kali age). Amongst men that are not good some are seen to become
hypocrites (in respect of the acquisition of righteousness) by suffering
themselves to be urged by desire. Some become so, urged by the wishes of
others. Others, numbering many, tread in the same path, influenced by
diverse other motives of a similar character. [1133] It cannot be denied
that such acts (though accomplished by persons under the influence of
evil passions) are righteous. Fools, again, say that righteousness is an
empty sound among those called good. They ridicule such persons and
regard them as men destitute of reason. Many great men, again, turning
back (from the duties of their own order) betake themselves to the duties
of the kingly order. No such conduct, therefore, is to be seen (as
observed by any man), which is fraught with universal benevolence. [1134]
By a certain course of conduct one becomes really meritorious. That very
course of conduct obstructs another in the acquisition of merit. Another,
by practising at his pleasure that conduct, it is seen, remains
unchanged. [1135] Thus that conduct by which one becomes meritorious
impedes another in the acquisition of merit. One may thus see that all
courses of conduct are seen to lose singleness of purpose and character.
It seems, therefore, that only that which the learned of ancient times
called righteousness is righteousness to this day: and through that
course of conduct (which the learned so settled) the distinctions and
limitations (that govern the world) have become eternal.'" [1136]



SECTION CCLXI

"Bhishma said, 'In this connection is cited the old narrative of the
conversation of Tuladhara with Jajali on the topic of righteousness.
There was once a Brahmana of the name of Jajali who lived in a certain
forest, practising the ways of a forest-recluse. [1137] Of austere
penances, he proceeded on a certain occasion towards the sea-shore, and
having arrived there began to practise the most severe penances.
Observing many vows and restraints, his food regulated by many rules of
fast, his body clad in rags and skins, bearing matted locks on his head
his entire person smeared with filth and clay, that Brahmana possessed of
intelligence passed many years there, suspending speech (and engaged in
Yoga meditation). Possessed of great energy, that regenerate ascetic, O
monarch, while living within the waters (of the sea), roamed through all
the worlds with the speed of the mind, desirous of seeing all
things. [1138] Having beheld the whole earth bounded by the ocean and
adorned with rivers and lakes and woods, the ascetic one day, while
sitting under the water, began to think in this strain, 'In this world of
mobile and immobile creatures there is none equal to me. Who can roam
with me among the stars and planets in the firmament and dwell again
within the waters.' Unseen by the Rakshasas while he repeated this to
himself, the Pisachas said unto him, 'It behoves thee not to say so.
There is a man, named Tuladhara, possessed of great fame and engaged in
the business of buying and selling. Even he, O best of regenerate
persons, is not worthy of saying such words as thou sayest.' Thus
addressed by those beings, Jajali of austere penances replied unto them,
saying, 'I shall see that famous Tuladhara who is possessed of such
wisdom.' When the Rishi said those words, those superhuman beings raised
him from the sea, and said unto him, 'O best of regenerate persons, go
thou along this road.' Thus addressed by those beings, Jajali proceeded
onwards with a cheerless heart. Arrived at Varanasi he met Tuladhara whom
he addressed saying the following words.'

"Yudhishthira said, 'What, O sire, are those difficult feats that Jajali
had performed before in consequence of which he had acquired such high
success? It behoveth thee to describe them to me.'

"Bhishma said, 'Jajali had become engaged in penances of the severest
austerities. He used to perform ablutions morning and evening. Carefully
tending his fires, he was devoted to the study of the Vedas.
Well-conversant with the duties laid down for forest recluses, Jajali (in
consequence of his practices) seemed to blaze with effulgence. [1139] He
continued to live in the woods, engaged all the while in penances. But he
never regarded himself as one that had acquired any merit by his acts. In
the season of the rains he slept under the open sky. In autumn he sat in
water. In summer he exposed himself to the sun and the wind. Still he
never regarded himself as one that had acquired any merit through such
acts. He used to sleep on diverse kinds of painful beds and also on the
bare earth. Once on a time, that ascetic, while standing under the sky in
the rainy season, received on his head repeated downpours from the
clouds. He had to pass through the woods repeatedly. What with exposure
to the rains and what with the filth they caught, the locks of that
sinless Rishi became entangled and intertwined with one another. On one
occasion, that great ascetic, abstaining entirely from food and living
upon air only, stood in the forest like a post of wood. Unmoved at heart,
he stood there, without once stirring an inch. While he stood there like
a wooden post, perfectly immovable, O Bharata, a pair of Kulinga birds, O
king, built their nest on his head. Filled with compassion, the great
Rishi suffered that feathery couple in building their nest among his
matted locks with shreds of grass. And as the ascetic stood there like a
post of wood, the two birds lived with confidence on his head happily.
The rains passed away and autumn came. The couple, urged by desire,
approached each other according to the law of the Creator, and in
complete confidence laid their eggs, O king, on the head of that Rishi.
Of rigid vows and possessed of energy, the ascetic knew it. Knowing what
the birds had done, Jajali moved not. Firmly resolved to acquire merit,
no act that involved the slightest injury to others could recommend
itself to him. The feathery couple going away and moving every day from
and to his head, happily and confidently lived there, O puissant king!
When in the progress of time the eggs became mature and young ones came
out, they began to grow up in that nest, for Jajali moved not in the
least. Firm in the observance of his vows, the righteous-souled Rishi
continued to hold and protect those eggs by standing on that very spot
perfectly motionless and rapt in Yoga meditation. In course of time the
young ones grew and became equipped with wings. The Muni knew that the
young Kulingas had attained to that stage of development. That foremost
of intelligent men, steady in the observance of vows, one day beheld
those young ones and became filled with pleasure. The parent-birds,
seeing their young ones equipped with wings, became very happy and
continued to dwell in the Rishi's head with them in perfect safety. The
learned Jajali saw that when the young birds became equipped with wings
they took to the air every evening and returned to his head without
having proceeded far. He still stood motionless on that spot. Sometimes,
after he saw that, left by their parents, they went out by themselves and
returned again by themselves. Jajali still moved not. A little while
after, the young birds going away in the morning passed the whole day out
of his sight, but came back in the evening for dwelling in the nest.
Sometimes, after that, leaving their nest for five days at a stretch,
they returned on the sixth day. Jajali still moved not. Subsequently,
when their strength became fully developed they left him and returned not
at all even after many days. At last, on one occasion, leaving him, they
came not even after a month. Then, O king, Jajali left that spot. When
they had thus gone away for good, Jajali wondered much, and thought that
he had achieved ascetic success. Then pride entered his heart. Firm in
the observance of vows, the great ascetic, seeing the birds thus leave
him after having been reared on his head, thought highly of himself, and
became filled with delight. He, then, bathed in a stream and poured
libations on the sacred fire, and paid his adorations to the rising Sun
indeed, having thus caused those chataka birds to grow on his head,
Jajali, that foremost of ascetics, began to slap his armpits and proclaim
loudly through the sky, '_I have won great merit_.' Then an invisible
voice arose in the sky and Jajali heard these words, 'Thou art not equal,
O Jajali, to Tuladhara in point of righteousness. Possessed of great
wisdom, that Tuladhara lives at Baranasi. Even he is not fit to say what
thou sayest, O regenerate one.' Hearing these words, Jajali became filled
with wrath, and desirous of meeting Tuladhara, O monarch, began to roam
over the whole earth, observing the vow of silence and passing the night
at that spot where evening overtook him. [1140] After a considerable time
he reached the city of Baranasi, and saw Tuladhara engaged in selling
miscellaneous articles. [1141] As soon as the shop-keeper Tuladhara beheld
the Brahmana arrived at his place, he cheerfully stood up and worshipped
the guest with proper salutations. [1142]

"Tuladhara said, 'Without doubt, O Brahmana, it is known to me that thou
hast come to _me_. Listen, however, O foremost of regenerate persons, to
what I say. Living on a low land near the sea-shore thou underwentest
very austere penances. But thou hadst no consciousness of having achieved
righteousness or merit. When thou didst at last attain to ascetic
success, certain birds were born on thy head. Thou tookest great care of
the little creatures. When at last those birds became equipped with wings
and when they began to leave thy head for going hither and thither in
search of food, it was then that, in consequence of having thus assisted
at the birth of those Chatakas, thou begannest to feel the impulse of
pride, O Brahmana, thinking thou hadst achieved great merit. [1143] Then,
O foremost of regenerate persons, thou heardest in the sky a voice that
referred to me. The words thou didst hear filled thee with wrath, and as
the consequence thereof thou art here. Tell me, what wish of thine I
shall accomplish, O best of Brahmanas!'"



SECTION CCLXII

"Bhishma said, 'Thus addressed by the intelligent Tuladhara on that
occasion, Jajali of great intelligence, that foremost of ascetics, said
these words unto him.'

"Jajali said, 'Thou sellest all kinds of juices and scents, O son of a
trader, as also (barks and leaves of) large trees and herbs and their
fruits and roots. "How hast thou succeeded in acquiring a certitude or
stability of understanding? Whence hath this knowledge come to thee? O
thou of great intelligence, tell me all this in detail.'

"Bhishma continued, 'Thus addressed by that Brahmana possessed of I great
fame, Tuladhara of the Vaisya order, well-acquainted with the truths
touching the interpretations of morality and contented with knowledge,
discoursed to Jajali who had undergone severe penances, upon the ways of
morality. [1144]

"Tuladhara said, 'O Jajali, I know morality, which is eternal, with all
its mysteries. It is nothing else than that ancient morality which is
known to all, and which consists of universal friendliness, and is
fraught with beneficence to all creatures. [1145] That mode of living
which is founded upon a total harmlessness towards all creatures or (in
case of actual necessity) upon a minimum of such harm, is the highest
morality. I live according to that mode, O Jajali! This my house hath
been built with wood and grass cut by other people's hands. Lac dye, the
roots of Nymphaea lotus, filaments of the lotus, diverse kinds of good
scents [1146] and many kinds of liquids, O regenerate Rishi, with the
exception of wines, I purchase from other people's hand and sell without
cheating. He, O Jajali, is said to know what morality or righteousness
is, who is always the friend of all creatures and who is always engaged
in the good of all creatures, in thought, word, and deed. I never solicit
any one. I never quarrel with any one, I never cherish aversion for any
one. I never cherish desire for anything. I cast equal eyes upon all
things and all creatures. Behold, O Jajali, this is my vow! My scales are
perfectly even, O Jajali, with respect to all creatures. [1147] I neither
praise nor blame the acts of others, viewing this variety in the world, O
foremost of Brahmanas, to be like the variety observable in the
sky. [1148] Know, O Jajali, that I cast equal eye upon all creatures. O
foremost of intelligent men, I see no difference between a clod of earth
a piece of stone, and a lump of gold. As the blind, the deaf, and they
that are destitute of reason, are perfectly consoled for the loss of
their senses, after the same manner am I consoled, by their example (for
the enjoyments I abstain from). [1149] As they that are overtaken by
decrepitude, they that are afflicted by disease, and they that are
weakened and emaciated, have no relish for enjoyments of any kind, after
the same manner have I ceased to feel any relish for wealth or pleasure
or enjoyments. When a person fears nothing and himself is not feared,
when he cherishes no desire and hath no aversion for anything, he is then
said to attain to Brahma. When a person does not conduct himself sinfully
towards any creature in thought, word, or deed, then is he said to attain
to Brahma. There is no past, no future. There is no morality or
righteousness. He who is not an object of fear with any creature succeeds
in attaining to a state in which there is no fear. [1150] On the other
hand, that person who for harshness of speech and severity of temper, is
a source of trouble unto all creatures even as death itself, certainly
attains to a state which abounds with fear. I follow the practices of
high-souled and benevolent men of advanced years who with their children
and children's children live in the due observance of the ordinance laid
down in the scriptures. [1151] The eternal practices (laid down in the
Vedas) are entirely given up by one who suffers himself to be stupefied
by some errors that he may have noticed in the conduct of those that are
admittedly good and wise. One, however, that is endued with learning, or
one that has subdued one's senses, or one that is possessed of strength
of mind, succeeds in attaining to Emancipation, guided by that very
conduct. [1152] That wise man who, having restrained his senses,
practiseth, with a heart cleansed from all desire of injuring others, the
conduct that is followed by those called good, is sure, O Jajali, to
acquire the merit of righteousness (and Emancipation which is its
fruits). In this world, as in a river, a piece of wood that is being
borne away by the current as it pleases, is seen to come into contact
(for some time) with another piece that is being similarly borne away.
There, on the current, other pieces of wood that had been joined
together, are seen again to separate from one another. Grass, sticks, and
cowdung cakes are seen to be united together. This union is due to
accident and not to purpose or design. [1153] He of whom no creature is
frightened in the least is himself, O ascetic, never frightened by any
creature. He, on the other hand, O learned man, of whom every creature is
frightened as of a wolf, becomes himself filled with fear as aquatic
animals when forced to leap on the shore from fear of the roaring Vadava
fire. [1154] This practice of universal harmlessness hath arisen even
thus. One may follow it by every means in one's power. He who has
followers and he who has wealth may seek to adopt it. It is sure to lead
also to prosperity and heaven. [1155] Inconsequence of their ability to
dispel the fears of others, men possessed of wealth and followers are
regarded as foremost by the learned. They that are for ordinary happiness
practise this duty of universal harmlessness for the sake of fame; while
they that are truly skilled, practise the same for the sake of attaining
to Brahma. [1156] Whatever fruits one enjoys by penances, by sacrifices,
by practising liberality, by speaking the truth, and by paying court to
wisdom, may all be had by practising the duty of harmlessness. That
person who gives unto all creatures the assurance of harmlessness obtains
the merit of all sacrifices and at last wins fearlessness for himself as
his reward. There is no duty superior to the duty of abstention from
injuring other creatures. He of whom, O great ascetic, no creature is
frightened in the least, obtains for himself fearlessness of all
creatures. He of whom everybody is frightened as one is of a snake
ensconced within one's (sleeping) chamber, never acquires any merit in
this world or in the next. The very gods, in their search after it,
become stupefied in the track of that person who transcends all states,
the person, viz., who constitutes himself the soul of all creatures and
who looketh upon all creatures as identical with his own self. [1157] Of
all gifts, the assurance of harmlessness to all creatures is the highest
(in point of merit). I tell thee truly, believe me, O Jajali! One who
betakes himself to acts at first wins prosperity, but then (upon the
exhaustion of his merit) he once more encounters adversity. Beholding the
destruction of (the merits of) acts, the wise do not applaud acts. There
is no duty, O Jajali, that is not prompted by some motive (of happiness).
Duty, however, is very subtile. Duties have been laid down in the Vedas
for the sake of both Brahma and heaven. [1158] The subject of duties hath
many secrets and mysteries. It is so subtile that it is not easy to
understand it fully. Amongst diverse conflicting ordinances, some succeed
in comprehending duty by observing the acts of the good. [1159] Why dost
thou not consume them that emasculate bulls and bore their noses and
cause them to bear heavy burthens and bind them and put them under
diverse kinds of restraint, and that eat the flesh of living creatures
after slaying them? Men are seen to own men as slaves, and by beating, by
binding, and by otherwise subjecting them to restraints, cause them to
labour day and night. These people are not ignorant of the pain that
results from beating and fastening in chains. [1160] In every creature
that is endued with the five senses live all the deities. Surya,
Chandramas, the god of wind, Brahman, Prana, Kratu, and Yama (these dwell
in living creatures), There are men that live by trafficking in living
creatures! When they earn a living by such a sinful course, what scruples
need they feel in selling dead carcases? The goat is Agni. The sheep is
Varuna. The horse is Surya. Earth is the deity Virat. The cow and the
calf are Soma. The man who sells these can never obtain success. But what
fault can attach to the sale of oil, or of Ghrita, or honey, or drugs, O
regenerate one? There are many animals that grow up in ease and comfort
in places free from gnats and biting insects. Knowing that they are loved
dearly by their mothers, men persecute them in diverse ways, and lead
them into miry spots abounding with biting insects. Many draft animals
are oppressed with heavy burthens. Others, again, are made to languish in
consequence of treatment not sanctioned by the scriptures. I think that
such acts of injury done to animals are in no way distinguished from
foeticide. People regard the profession of agriculture to be sinless.
That profession, however, is certainly fraught with cruelty. The
iron-faced plough wounds the soil and many creatures that live in the
soil. Cast thy eyes, O Jajali, on those bullocks yoked to the plough.
Kine are called in the Srutis the Unslayable. That man perpetrates a
great sin who slays a bull or a cow. [1161] In days of yore, many Rishis
with restrained senses addressed Nahusha, saying, 'Thou hast, O king,
slain a cow which is declared in the scriptures to be like unto one's
mother. Thou hast also slain a bull, which is declared to be like unto
the Creator himself. [1162] Thou hast perpetrated an evil act, O Nahusha,
and we have been exceedingly pained at it.' For cleansing Nahusha,
however, they divided that sin into a hundred and one parts and
converting the fragments into diseases cast them among all
creatures. [1163] Thus, O Jajali, did those highly-blessed Rishis cast
that sin on all living creatures, and addressing Nahusha who had been
guilty of foeticide, said, 'We shall not be able to pour libations in thy
sacrifice.' Thus said those high-souled Rishis and Yatis conversant with
the truths of all things, having ascertained by their ascetic power that
king Nahusha had not been intentionally guilty of that sin. [1164] These,
O Jajali, are some of the wicked and dreadful practices that are current
in this world. Thou practisest them because they are practised by all men
from ancient times, and not because they agree with the dictates of thy
cleansed understanding. One should practise what one considers to be
one's duty, guided by reasons, instead of blindly following the practices
of the world. Listen now, O Jajali, as to what my behaviour is towards
him that injures and him that praises me. I regard both of them in the
same light. I have none whom I like and none whom I dislike. The wise
applauded such a course of conduct as consistent with duty or religion.
Even this course of conduct, which is consistent with reasons, is
followed by Yatis. The righteous always observe it with eyes possessed of
improved vision.'"



SECTION CCLXIII

"Jajali said, 'This course of duty that thou, O holder of scales,
preachest, closes the door of heaven against all creatures and puts a
stop to the very means of their subsistence. From agriculture comes food.
That food offers subsistence even to thee. With the aid of animals and of
crops and herbs, human beings, O trader, are enabled to support their
existence. From animals and food sacrifices flow. Thy doctrines smack of
atheism. This world will come to an end if the means by which life is
supported have to be abandoned.'

"Tuladhara said, 'I shall now speak on the object of the means of
sustenance. I am not, O Brahmana, an atheist. I do not blame Sacrifices.
The man, however, is very rare that is truly conversant with Sacrifice. I
bow to that Sacrifice which is ordained for Brahmanas. I bow also to them
that are conversant with that Sacrifice. Alas, the Brahmanas, having
given up the Sacrifice that is ordained for them, have betaken themselves
to the performance of Sacrifices that are for Kshatriyas. [1165] Many
persons of faith, O regenerate one, that are covetous and fond of wealth,
without having understood the true meaning of the declarations of the
Srutis, and proclaiming things that are really false but that have the
show of truth, have introduced many kinds of Sacrifices, saying, 'This
should be given away in this Sacrifice. This other thing should be given
away in this other Sacrifice. The first of this is very laudable.' The
consequence, however, of all this, O Jajali, is that theft and many evil
acts spring up. [1166] It should be known that only that sacrificial
offering which was acquired by righteous means can gratify the gods.
There are abundant indications in the scriptures that the worship of the
deities may be accomplished with vows, with libations poured on the fire,
with recitations or chanting of the Vedas, and with plants and herbs.
From their religious acts unrighteous persons get wicked offspring. From
covetous men are born children that are covetous, and from those that are
contented spring children that are contented. If the sacrificer and the
priest suffer themselves to be moved by desire of fruit (in respect of
the Sacrifices they perform or assist in), their children take the stain.
If, on the other hand, they do not yield to desire of fruit, the children
born to them become of the same kind. From Sacrifices spring progeny like
clear water from the firmament. The libations poured on the sacrificial
fire rise up to the Sun. From the Sun springs rain. From rain springs
food. From food are born living creatures. In former days, men
righteously devoted to Sacrifices used to obtain therefrom the fruition
of all their wishes. The earth yielded crops without tillage. The
blessing uttered by the Rishis produced herbs and plants. [1167] The men
of former times never performed Sacrifices from desire of fruits and
never regarded themselves as called upon to enjoy those fruits. Those who
somehow perform sacrifices, doubting the while their efficacy take birth
in their next lives as dishonest, wily, and greedy men exceedingly
covetous of wealth. That man who by the aid of false reasoning holds up
all the authoritative scriptures as fraught with evil, is certain to go,
for such sinful act of his, into the regions of the sinful. Such a man is
certainly possessed of a sinful soul, O foremost of Brahmanas, and always
remains here, bereft of wisdom. [1168] That man who regards those acts
obligatory which have been laid down in the Vedas and directed to be
accomplished every day, who is penetrated with fear if he fails to
accomplish them any day, who takes all the essentials of Sacrifice as
identical with Brahma, and who never regards himself as the actor, is
truly a Brahmana. [1169] If the acts of such a person become incomplete,
or if their completion be obstructed by all unclean animals, even then
those acts are, as heard by us, of superior efficacy. If, however, those
acts are done from desire of fruit (and their completion be obstructed by
such impediments), then expiation would become necessary. They who covet
the acquisition of the highest object of life (viz., Emancipation), who
are bereft of cupidity in respect of all kinds of worldly wealth, who
discard all provision for the future, and who are freed from envy, betake
themselves to practice of truth and self-restraint as their
Sacrifice. [1170] They that are conversant with the distinction between
body and soul, that are devoted to Yoga, and that meditate on the
Pranava, always succeed in gratifying others. [1171] The universal Brahma
(viz., Pranava), which is the soul of the deities, dwells in him who is
conversant with Brahma. When, therefore, such a man eats and is
gratified, all the deities, O Jajali, become gratified and are
contented. [1172] As one who is gratified with all kinds of taste feels no
desire for any particular taste, after the same manner one who is
gratified with knowledge hath everlasting gratification which to him is a
source of perfect bliss. Those wise men who are the refuge of
righteousness and whose delight is in righteousness, are persons that
have certain knowledge of what is to be done and what should not be done.
One possessed of such wisdom always regards all things in the universe to
have sprung from his own Self. [1173] Some that are endued with knowledge,
that strive to reach the other shore (of this ocean of life), and that
are possessed of faith, succeed in attaining to the region of Brahman,
which is productive of great blessings, highly sacred, and inhabited by
righteous persons,--a region which is freed from sorrow, whence there is
no return, and where there is no kind of agitation or pain. Such men do
not covet heaven. They do not adore Brahma in costly sacrifices. They
walk along the path of the righteous. The Sacrifices they perform are
performed without injury to any creature. [1174] These men know trees and
herbs and fruits and roots as the only sacrificial offerings. Covetous
priests, for they are desirous of wealth, never officiate at the
sacrifices of these (poor) men. These regenerate men, although all their
acts have been completed, still perform sacrifices from desire of doing
good to all creatures and constituting their own selves as sacrificial
offerings. [1175] For this reason, grasping priests officiate at the
Sacrifices of only those misguided persons who, without endeavouring to
attain to Emancipation, seek for heaven. As regards those, however, that
are really good, they always seek, by accomplishing their own duties, to
cause others to ascend to heaven. Looking at both these kinds of
behaviour, O Jajali, I have (abstained from injuring any creature in the
world and have) come to regard all creatures with an equal heart. [1176]
Endued with wisdom, many foremost of Brahmanas perform Sacrifices (which
with respect to their fruits are of two kinds, for some of them lead to
Emancipation whence there is no return, and others lead to regions of
bliss whence there is return). By performing those Sacrifices, they
proceed, O great ascetic, along paths trodden by the gods. Of one class
of Sacrificers (viz., they who sacrifice from desire of fruit) there is
return (from the region which they reach). Of those, however, that are
truly wise (viz., those who sacrifice without being urged thereto by
desire of fruit), there is no return. Although both classes of
sacrificers, O Jajali, proceed along the path trodden by the deities (in
consequence of the sacrifices they perform), yet such is the difference
between their ultimate ends. [1177] In consequence of the success that
attends the purposes formed in the mind of such men, bulls, without being
forced thereto, willingly set their shoulders to the plough for assisting
at tillage and to the yoke for dragging their cars, and kine pour forth
milk from udders untouched by human hands. Creating sacrificial stakes
(and other necessaries of Sacrifice) by simple flats of the will, they
perform many kinds of Sacrifice well-completed with abundant
presents. [1178] One who is of such a cleansed soul may slaughter a cow
(as an offering in Sacrifice). [1179] They, therefore, that are not of
that kind should perform Sacrifices with herbs and plants (and not
animals). Since Renunciation hath such merit, it is for that reason that
I have kept it before my eyes in speaking to thee. [1180] The gods know
him for a Brahmana who has given up all desire of fruit, who hath no
exertion in respect of worldly acts, who never bows down his head unto
any one, who never utters the praises of others, and who is endued with
strength though his acts have all been weakened. [1181] What, O Jajali,
will be the end of him who doth not recite the Vedas, unto others, who
doth not perform Sacrifices (properly), who doth not make gifts unto
(deserving) Brahmanas, and who followeth an avocation in which every kind
of desire is indulged? By properly reverencing, however, the duties that
appertain to Renunciation, one is sure of attaining to Brahma.' [1182]

"Jajali said, 'We had never before, O son of a trader, heard of these
recondite doctrines of ascetics that perform only mental Sacrifices.
These doctrines are exceedingly difficult of comprehension. It is for
this reason that I ask thee (about them). The sages of olden days were
not followers of those doctrines of Yoga. Hence, the sages that have
succeeded them have not propounded them (for general acceptance). [1183]
If thou sayest that only men of brutish minds fail to achieve sacrifices
in the soil of the Soul, then, O son of a trader, by what acts would they
succeed in accomplishing their happiness? Tell me this, O thou of great
wisdom! Great is my faith in thy words.' [1184]

"Tuladhara said, 'Sometimes sacrifices performed by some persons do not
become sacrifices (in consequence of the absence of faith of those that
perform them). These men, it should be said, are not worthy of performing
any sacrifice (internal or external). As regards the faithful, however,
only one thing, viz., the cow, is fit for upholding all sacrifices by
means of full libations of clarified butter, milk, and curds, the hair at
end of her tail, her horns, and her hoofs. [1185] (The Vedas declare that
sacrifices cannot be performed by an unmarried man). In performing
sacrifices, however, according to the mode I have pointed out (viz., by
abstaining from slaughter of animals and dedicating only clarified
butter, etc.), one may make Faith one's wedded wife, for dedicating such
(innocent) offerings to the deities. By duly reverencing such sacrifices,
one is sure to attain to Brahma. [1186] To the exclusion of all animals
(which are certainly unclean as offering in sacrifices), the rice-ball is
a worthy offering in sacrifices. All rivers are as sacred as the
Saraswati, and all mountains are sacred. O Jajali, the Soul is itself a
Tirtha. Do not wander about on the earth for visiting sacred places. A
person, by observing these duties (that I have spoken of and that do not
involve injury to other creatures), and by seeking the acquisition of
merit agreeably to his own ability, certainly succeeds in obtaining
blessed regions hereafter.' [1187]

"Bhishma continued, 'These are the duties, O Yudhishthira, which
Tuladhara applauded,--duties that are consistent with reason, and that
are always observed by those that are good and wise.'"



SECTION CCLXIV

"Tuladhara said, 'See with thy own eyes, O Jajali, who, viz., those that
are good or those that are otherwise, have adopted this path of duty that
I have spoken of. Thou shalt then understand properly how the truth
stands. Behold, many birds are hovering in the sky. Amongst them are
those that were reared on thy head, as also many hawks and many others of
other species. Behold, O Brahmana, those birds have contracted their
wings and legs for entering their respective nests. Summon them, O
regenerate one! There those birds, treated with affection by thee, are
displaying their love for thee that art their father. Without doubt, thou
art their father, O Jajali! Do thou summon thy children.'

"Bhishma continued, 'Then those birds, summoned by Jajali, made answer
agreeably to the dictates of that religion which is not fraught with
injury to any creature. [1188] All acts that are done without injuring any
creature become serviceable (to the doer) both here and hereafter. Those
acts, however, that involve injury to others, destroy faith, and faith
being destroyed, involves the destroyer in ruin. The sacrifices of those
that regard acquisition and non-acquisition in the same light, that are
endued with faith that are self-restrained, that have tranquil minds, and
that perform sacrifices from a sense of duty (and not from desire of
fruit), become productive of fruit. [1189] Faith with respect to Brahma is
the daughter of Surya, O regenerate one. She is the protectress and she
is the giver of good birth. Faith is superior to the merit born of
(Vedic) recitations and meditation. [1190] An act vitiated by defect of
speech is saved by Faith. An act vitiated by defect of mind is saved by
Faith. But neither speech nor mind can save an act that is vitiated by
want of Faith. [1191] Men conversant with the occurrences of the past
recite in this connection the following verse sung by Brahman. The
offerings in sacrifices of a person that is pure (in body and acts) but
wanting in Faith, and of another that is impure (in respect of their
worthiness of acceptance). The food, again, of a person conversant with
the Vedas but miserly in behaviour, and that of a usurer that is liberal
in conduct, [1192] the deities after careful consideration, had held to be
equal (in respect of their worthiness of acceptance). The' Supreme Lord
of all creatures (viz., Brahman) then told them that they had committed
an error. The food of a liberal person is sanctified by Faith. The food,
however, of the person that is void of Faith is lost in consequence of
such want of Faith. The food of a liberal usurer is acceptable but not
the food of a miser. [1193] Only one person in the world, viz., he that is
bereft of Faith, is unfit to make offerings to the deities. The food of
only such a man is unfit to be eaten. This is the opinion of men
conversant with duties. Want of Faith is a high sin. Faith is a cleanser
of sins. Like a snake casting off its slough, the man of Faith succeeds
in casting off all his sin. The religion of abstention with Faith is
superior to all things considered sacred. Abstaining from all faults of
behaviour, he who betakes himself to Faith, becomes sanctified. What need
hath such a person of penances, or of conduct, or of endurance? Every man
has Faith. Faith, however, is of three kinds, viz., as affected by
Sattwa, by Rajas and by Tamas, and according to the kind of Faith that
one has, one is named. Persons endued with goodness and possessed of
insight into the true import of morality have thus laid down the subject
of duties. We have, as the result of our enquiries, got all this from the
sage Dharmadarsana. O thou of great wisdom, betake thyself to Faith, for
thou shalt then obtain that which is superior. He who has Faith (in the
declarations of the Srutis), and who acts according to their import (in
the belief that they are good for him), is certainly of righteous soul. O
Jajali, he who adheres to his own path (under the influence of Faith) is
certainly a superior person.'

"Bhishma continued, 'After a short while, Tuladhara and Jajali, both of
whom had been endued with great wisdom, ascended to heaven and sported
there in great happiness, [1194] having reached their respective places
earned by their respective acts. Many truths of this kind were spoken of
by Tuladhara. That eminent person understood this religion (of abstention
from injury) completely. These eternal duties were accordingly proclaimed
by him. The regenerate Jajali, O son of Kunti, having heard these words
of celebrated energy, betook himself to tranquillity. In this way, many
truths of grave import were uttered by Tuladhara, illustrated by examples
for instruction. What other truths dost thou wish to hear?'"



SECTION CCLXV

"Bhishma said, 'In this connection is cited an old narrative of what was
recited by king Vichakhy through compassion for all creatures. Beholding
the mangled body of a bull, and hearing the exceedingly painful groans of
the kine in a cow-slaying sacrifice, and observing the cruel Brahmanas
that gathered there for assisting at the ceremonies, that king [1195]
uttered these words, 'Prosperity to all the kine in the world.' When the
slaughter had commenced, these words expressive of a blessing (to those
helpless animals) were pronounced. And the monarch further said, 'Only
those that are transgressors of defined limits, that are destitute of
intelligence, that are atheists and sceptics, and that desire the
acquisition of celebrity through sacrifices and religious rites speak
highly of the slaughter of animals in sacrifices. [1196] The
righteous-souled Manu has applauded (the observance of) harmlessness in
all (religious) acts. Indeed, men slaughter animals in sacrifices, urged
by only the desire of fruit. [1197] Hence, guided by authority (in respect
of slaughter and abstention from slaughter or harmlessness) one
conversant (with the scriptures) should practise the true course of duty
which is exceedingly subtile. Harmlessness to all creatures is the
highest of all duties. Living in the vicinity of an inhabited place and
injuring oneself to the observance of rigid vows, and disregarding the
fruits indicated of Vedic acts, one should give up domesticity, adopting
a life of Renunciation. Only they that are mean are urged by the desire
of fruit. [1198] Reverentially mentioning sacrifices and trees and
sacrificial stakes, men do not eat tainted meat. This practice, however,
is not worthy of applause. [1199] Wine, fish, honey, meat, alcohol, and
preparations of rice and sesame seeds, have been introduced by knaves.
The use of these (in sacrifices) is not laid down in the Vedas. The
hankering after these arises from pride, error of judgment, and cupidity.
They that are true Brahmanas realise the presence of Vishnu in every
sacrifice. His worship, it has been laid down, should be made with
agreeable Payasa. (The leaves and flowers of) such trees as have been
indicated in the Vedas, whatever act is regarded as worthy and whatever
else is held as pure by persons of pure hearts and cleansed natures and
those eminent for knowledge and holiness, are all worthy of being offered
to the Supreme Deity and not unworthy of His acceptance.' [1200]

"Yudhishthira said, 'The body and all sorts of dangers and calamities are
continually at war with each other. How, therefore, will a person who is
totally free from the desire of harming and who on this account will not
be able to act, succeed in keeping up his body?' [1201]

"Bhishma said, 'One should, when able, acquire merit and act in such a
way that one's body may not languish and suffer pain, and that death may
not come.'" [1202]



SECTION CCLXVI

"Yudhishthira said, 'Thou, O grandsire, art our highest preceptor in the
matter of all acts that are difficult of accomplishment (in consequence
of the commands of superiors on the one hand and the cruelty that is
involved in them on the other). I ask, how should one judge of an act in
respect of either one's obligation to do it or of abstaining from it? Is
it to be judged speedily or with delay?'

"Bhishma said, 'In this connection is cited the old story of what
occurred with respect to Chirakarin born in the race of Angirasa. Twice
blessed be the man that reflects long before he acts. One that reflects
long before he acts is certainly possessed of great intelligence. Such a
man never offends in respect of any act. There was once a man of great
wisdom, of the name of Chirakarin, who was the son of Gautama. Reflecting
for a long time upon every consideration connected with proposed acts, he
used to do all he had to do. He came to be called by the name of
Chirakarin because he used to reflect long upon all matters, to remain
awake for a long time, to sleep for a long time, and to take a long time
in setting himself to the accomplishment of such acts as he accomplished.
The clamour of being an idle man stuck to him. He was also regarded as a
foolish person, by every person of a light understanding and destitute of
foresight. On a certain occasion, witnessing an act of great fault in his
wife, the sire Gautama passing over his other children, commanded in
wrath this Chirakarin, saying, 'Slay thou this woman.' Having said these
words without much reflection, the learned Gautama, that foremost of
persons engaged in the practice of Yoga, that highly blessed ascetic,
departed for the woods. Having after a long while assented to it, saying,
'So be it,' Chirakarin, in consequence of his very nature, and owing to
his habit of never accomplishing any act without long reflection, began
to think for a long while (upon the propriety or otherwise of what he was
commanded by his sire to do). How shall I obey the command of my sire and
yet how avoid slaying my mother? How shall I avoid sinking, like a wicked
person, into sin in this situation in which contradictory obligations are
dragging me into opposite directions? Obedience to the commands of the
sire constitutes the highest merit. The protection of the mother again is
a clear duty. The status of a son is fraught with dependence. How shall I
avoid being afflicted by sin? Who is there that can be happy after having
slain a woman, especially his mother? Who again can obtain prosperity and
fame by disregarding his own sire? Regard for the sire's behest is
obligatory. The protection of my mother is equally a duty. How shall I so
frame my conduct that both obligations may be discharged? The father
places his own self within the mother's womb and takes birth as the son,
for continuing his practices, conduct, name and race. I have been
begotten as a son by both my mother and my father. Knowing as I do my own
origin, why should I not have this knowledge (of my relationship with
both of them)? The words uttered by the sire while performing the initial
rite after birth, and those that were uttered by him on the occasion of
the subsidiary rite (after the return from the preceptor's abode) are
sufficient (evidence) for settling the reverence due to him and indeed,
confirm the reverence actually paid to him. [1203] In consequence of his
bringing up the son and instructing him, the sire is the son's foremost
of superiors and the highest religion. The very Vedas lay it down as
certain that the son should regard what the sire says as his highest
duty. Unto the sire the son is only a source of joy. Unto the son,
however, the sire is all in all. The body and all else that the son owns
have the sire alone for their giver. Hence, the behests of the sire
should be obeyed without ever questioning them in the least. The very
sins of one that obeys one's sire are cleansed (by such obedience). The
sire is the giver of all articles of food, of instructions in the Vedas,
and of all other knowledge regarding the world. (Prior to the son's
birth) the sire is the performer of such rites as Garbhadhana and
Simantonnayana. [1204] The sire is religion. The sire is heaven. The sire
is the highest penance. The sire being gratified, all the deities are
gratified. Whatever words are pronounced by the sire become blessings
that attach to the son. The words expressive of joy that the sire utters
cleanse the son of all his sins. The flower is seen to fall away from the
stalk. The fruit is seen to fall away from the tree. But the sire,
whatever his distress, moved by parental affection, never abandons the
son. These then are my reflections upon the reverence due from the son to
the sire. Unto the son the sire is not an ordinary object. I shall now
think upon (what is due to) the mother. Of this union of the five
(primal) elements in me due to my birth as a human being, the mother is
the (chief) cause as the firestick of fire. [1205] The mother is as the
fire-stick with respect to the bodies of all men. She is the panacea for
all kinds of calamities. The existence of the mother invests one with
protection; the reverse deprives one of all protection. The man who,
though divested of prosperity, enters his house, uttering the words, 'O
mother!'--hath not to indulge in grief. Nor doth decrepitude ever assail
him. A person whose mother exists, even if he happens to be possessed of
sons and grandsons and even if he counts a hundred years, looks like a
child of but two years of age. Able or disabled, lean or robust, the son
is always protected by the mother. None else, according to the ordinance,
is the son's protector. Then doth the son become old, then doth he become
stricken with grief, then doth the world look empty in his eyes, when he
becomes deprived of his mother. There is no shelter (protection against
the sun) like the mother. There is no refuge like the mother. There is no
defence like the mother. There is no one so dear as the mother. For
having borne him in her womb the mother is the son's Dhatri. For having
been the chief cause of his birth, she is his Janani. For having nursed
his young limbs into growth, she is called Amva. For bringing forth a
child possessed of courage she is called Virasu. For nursing and looking
after the son she is called Sura. The mother is one's own body. What
rational man is there that would slay his mother, to whose care alone it
is due that his own head did not lie on the street-side like a dry gourd?
When husband and wife unite themselves for procreation, the desire
cherished with respect to the (unborn) son are cherished by both, but in
respect of their fruition more depends upon the mother than on the
sire. [1206] The mother knows the family in which the son is born and the
father who has begotten him. From the moment of conception the mother
begins to show affection to her child and takes delight in her. (For this
reason, the son should behave equally towards her). On the other hand,
the scriptures declare that the offspring belongs to the father alone. If
men, after accepting the hands of wives in marriage and pledging
themselves to earn religious merit without being dissociated from them,
seek congress with other people's wives, they then cease to be worthy of
respect. [1207] The husband, because he supports the wife, is called
Bhartri, and, because he protects her, he is on that account called Pati.
When these two functions disappear from him, he ceases to be both Bhartri
and Pati. [1208] Then again woman can commit no fault. It is man only that
commits faults. By perpetrating an act of adultery, the man only becomes
stained with guilt. [1209] It has been said that the husband is the
highest object with the wife and the highest deity to her. My mother gave
up her sacred person to one that came to her in the form and guise of her
husband. Women can commit no fault. It is man who becomes stained with
fault. Indeed, in consequence of the natural weakness of the sex as
displayed in every act, and their liability to solicitation, women cannot
be regarded as offenders. Then again the sinfulness (in this case) is
evident of Indra himself who (by acting in the way he did) caused the
recollection of the request that had been made to him in days of yore by
woman (when a third part of the sin of Brahmanicide of which Indra
himself was guilty was cast upon her sex). There is no doubt that my
mother is innocent. She whom I have been commanded to slay is a woman.
That woman is again my mother. She occupies, therefore, a place of
greater reverence. The very beasts that are irrational know that the
mother is unslayable. The sire must be known to be a combination of all
the deities together. To the mother, however, attaches a combination of
all mortal creatures and all the deities. [1210]--In consequence of his
habit of reflecting long before acting, Gautama's son Chirakarin, by
indulging in those reflections, passed a long while (without
accomplishing the act he had been commanded by his sire to accomplish).
When many days had expired, his sire Gautama's returned. Endued with
great wisdom, Medhatithi of Gautama's race, engaged in the practice of
penances, came back (to his retreat), convinced, after having reflected
for that long time, of the impropriety of the chastisement he had
commanded to be inflicted upon his wife. Burning with grief and shedding
copious tears, for repentance had come to him in consequence of the
beneficial effects of that calmness of temper which is brought about by a
knowledge of the scriptures, he uttered these words, 'The lord of the
three worlds, viz., Purandara, came to my retreat, in the guise of a
Brahmana asking for hospitality. He was received by me with (proper)
words, and honoured with a (proper) welcome, and presented in due form
with water to wash his feet and the usual offerings of the Arghya. I also
granted him the rest he had asked for. I further told him that I had
obtained a protector in him. I thought that such conduct on my part would
induce him to behave towards me as a friend. When, however,
notwithstanding all this, he misbehaved himself, my wife Ahalya could not
be regarded to have committed any fault. It seems that neither my wife,
nor myself, nor Indra himself who while passing through the sky had
beheld my wife (and become deprived of his senses by her extraordinary
beauty), could be held to have offended. The blame really attaches to the
carelessness of my Yoga puissance. [1211] The sages have said that all
calamities spring from envy, which, in its turn, arises from error of
judgment. By that envy, also, I have been dragged from where I was and
plunged into an ocean of sin (in the form of wife-slaughter). Alas, I
have slain a woman,--a woman that is again my wife--one, that is, who, in
consequence of her sharing her lord's calamities came to be called by the
name of Vasita,--one that was called Bharya owing to the obligation I was
under of supporting her. Who is there that can rescue me from this sin?
Acting heedlessly I commanded the high-souled Chirakarin (to slay that
wife of mine). If on the present occasion he proves true to his name then
may he rescue me from this guilt. Twice blessed be thou, O Chirakaraka!
If on this occasion thou hast delayed accomplishing the work, then art
thou truly worthy of thy name. Rescue me, and thy mother, and the
penances I have achieved, as also thy own self, from grave sins. Be thou
really a Chirakaraka today! Ordinarily, in consequence of thy great
wisdom thou takest a long time for reflection before achieving any act.
Let not thy conduct be otherwise today! Be thou a true Chirakaraka today.
Thy mother had expected thy advent for a long time. For a long time did
she bear thee in her womb. O Chirakaraka, let thy habit of reflecting
long before acting be productive of beneficial results today. Perhaps, my
son Chirakaraka is delaying today (to achieve my bidding) in view of the
sorrow it would cause me (to see him execute that bidding). Perhaps, he
is sleeping over that bidding, bearing it in his heart (without any
intention of executing it promptly). Perhaps, he is delaying, in view of
the grief it would cause both him and me, reflecting upon the
circumstances of the case.' Indulging in such repentance, O king, the
great Rishi Gautama then beheld his son Chirakarin sitting near him.
Beholding his sire come back to their abode, the son Chirakarin,
overwhelmed with grief, cast away the weapon (he had taken up) and bowing
his head began to pacify Gautama. Observing his son prostrated before him
with bent head, and beholding also his wife almost petrified with shame,
the Rishi became filled with great joy. From that time the highsouled
Rishi, dwelling in that lone hermitage, did not live separately from his
spouse or his heedful son. Having uttered the command that his wife
should be slain he had gone away from his retreat for accomplishing some
purpose of his own. Since that time his son had stood in an humble
attitude, weapon in hand, for executing that command on his mother.
Beholding that his son prostrated at his feet, the sire thought that,
struck with fear, he was asking for pardon for the offence he had
committed in taking up a weapon (for killing his own mother). The sire
praised his son for a long time, and smelt his head for a long time, and
for a long time held him in a close embrace, and blessed him, uttering
the words, 'Do thou live long!' Then, filled with joy and contented with
what had occurred, Gautama, O thou of great wisdom, addressed his son and
said these words, 'Blessed be thou, O Chirakaraka! Do thou always reflect
long before acting. By thy delay in accomplishing my bidding thou hast
today made me happy for ever.' That learned and best of Rishis then
uttered these verses upon the subject of the merits of such cool men as
reflect for a long time before setting their hands to any action. If the
matter is the death of a friend, one should accomplish it after a long
while. If it is the abandonment of a project already begun, one should
abandon it after a long while. A friendship that is formed after a long
examination lasts for a long time. In giving way to wrath, to
haughtiness, to pride, to disputes, to sinful acts, and in accomplishing
all disagreeable tasks he that delays long deserves applause. When the
offence is not clearly proved against a relative, a friend, a servant, or
a wife, he that reflects long before inflicting the punishment is
applauded.' Thus, O Bharata, was Gautama pleased with his son, O thou of
Kuru's race, for that act of delay on the latter's part in doing the
former's bidding. In all acts a man should, in this way, reflect for a
long time and then settle what he should do. By conducting himself in
this way one is sure to avoid grief for a long time. That man who never
nurses his wrath for a long while, who reflects for a long time before
setting himself to the performance of any act, never does any act which
brings repentance. One should wait for a long while upon those that are
aged, and sitting near them show them reverence. One should attend to
one's duties for a long time and be engaged for a long while in
ascertaining them. Waiting for a long time upon those that are learned,
are reverentially serving for a long time those that are good in
behaviour, and keeping one's soul for a long while under proper
restraint, one succeeds in enjoying the respect of the world for a long
time. One engaged in instructing others on the subject of religion and
duty, should, when asked by another for information on those subjects,
take a long time to reflect before giving an answer. He may then avoid
indulging in repentance (for returning an incorrect answer whose
practical consequences may lead to sin).--As regards Gautama of austere
penances, that Rishi, having adored the deities for a long while in that
retreat of his, at last ascended to heaven with his son.'"



SECTION CCLXVII

"Yudhishthira said, 'How, indeed, should the king protect his subjects
without injuring anybody. I ask thee this, O grandsire, tell me, O
foremost of good men!'

"Bhishma said, 'In this connection is cited the old narrative of the
conversation between Dyumatsena and king Satyavat. We have heard that
upon a certain number of individuals having been brought out for
execution at the command of his sire (Dyumatsena), prince Satyavat said
certain words that had never before been said by anybody else. [1212]
'Sometimes righteousness assumes the form of iniquity, and iniquity
assumes the form of righteousness. It can never be possible that the
killing of individuals can ever be a righteous act.'

"Dyumatsena said, 'If the sparing of those that deserve to be slain be
righteousness, if robbers be spared, O Satyavat, then all distinctions
(between virtue and vice) would disappear. 'This is mine',--'This (other)
is not his'--ideas like these (with respect to property) will not (if the
wicked be not punished) prevail in the Kali age. (If the wicked be not
punished) the affairs of the world will come to a deadlock. If thou
knowest how the world may go on (without punishing the wicked), then
discourse to me upon it.'

"Satyavat said, 'The three other orders (viz., the Kshatriyas, Vaisyas,
and Sudras) should be placed under the control of the Brahmanas. If those
three orders be kept within the bonds of righteousness, then the
subsidiary classes (that have sprung from intermixture) will imitate them
in their practices. Those amongst them that will transgress (the commands
of the Brahmanas) shall be reported to the king.--'This one heeds not my
commands,'--upon such a complaint being preferred by a Brahmana, the king
shall inflict punishment upon the offender. Without destroying the body
of the offender the king should do that unto him which is directed by the
scriptures. The king should not act otherwise, neglecting to reflect
properly upon the character of the offence and upon the science of
morality. By slaying the wicked, the king (practically) slays a large
number of individuals that are innocent. Behold, by slaying a single
robber, his wife, mother, father and children are all slain (because they
become deprived of the means of life). When injured by a wicked person,
the king should, therefore, reflect deeply on the question of
chastisement. [1213] Sometimes a wicked man is seen to imbibe good
behaviour from a righteous person. Then again from persons that are
wicked, good children may be seen to spring. The wicked, therefore,
should not be torn up by the roots. The extermination of the wicked is
not consistent with eternal practice. By smiting them gently they may be
made to expiate their offences. By depriving them of all their wealth, by
chains and immurement in dungeons, by disfiguring them (they may be made
to expiate their guilt). Their relatives should not be persecuted by the
infliction of capital sentences on them. If in the presence of the
Purohita and others, [1214] they give themselves up to him from desire of
protection, and swear, saying, 'O Brahmana, we shall never again commit
any sinful act,' they would then deserve to be let off without any
punishment. This is the command of the Creator himself. Even the Brahmana
that wears a deer-skin and the wand of (mendicancy) and has his head
shaved, should be punished (when he transgresses). [1215] If great men
transgress, their chastisement should be proportionate to their
greatness. As regards them that offend repeatedly, they do not deserve to
be dismissed without punishment as on the occasion of their first
offence.' [1216] "Dyumatsena said, 'As long as those barriers within which
men should be kept are not transgressed, so long are they designated by
the name of Righteousness. If they who transgressed those, barriers were
not punished with death, those barriers would soon be destroyed. Men of
remote and remoter times were capable of being governed with ease. [1217]
They were very truthful (in speech and conduct). They were little
disposed to disputes and quarrels. They seldom gave way to anger, or, if
they did, their wrath never became ungovernable. In those days the mere
crying of fie on offenders was sufficient punishment. After this came the
punishment represented by harsh speeches or censures. Then followed the
punishment of fines and forfeitures. In this age, however, the punishment
of death has become current. The measure of wickedness has increased to
such an extent that by slaying one others cannot be restrained. [1218] The
robber has no connection with men, with the deities, with the Gandharvas,
and with the Pitris. What is he to whom? He is not anybody to any one.
This is the declaration of the Srutis. [1219] The robber takes away the
ornaments of corpses from cemeteries, and swearing apparel from men
afflicted by spirits (and, therefore, deprived of senses). That man is a
fool who would make any covenant with those miserable wretches or exact
any oath from them (for relying upon it).' [1220]

"Satyavat said, 'If thou dost not succeed in making honest men of those
rogues and in saving them by means unconnected with slaughter, do thou
then exterminate them by performing some sacrifice. [1221] Kings practise
severe austerities for the sake of enabling their subjects go on
prosperously in their avocations. When thieves and robbers multiply in
their kingdoms they become ashamed.. They, therefore, betake themselves
to penances for suppressing thefts and robberies and making their
subjects live happily. Subjects can be made honest by being only
frightened (by the king). Good kings never slay the wicked from motives
of retribution. (On the other hand, if they slay, they slay in
sacrifices, when the motive is to do good to the slain), Good kings
abundantly succeed in ruling their subjects properly with the aid of good
conduct (instead of cruel or punitive inflictions). If the king acts
properly, the superior subjects imitate him. The inferior people, again
in their turn, imitate their immediate superiors. Men are so constituted
that they imitate those whom they regard as their superiors. [1222] That
king who, without restraining himself, seeks to restrain others (from
evil ways) becomes an object of laughter with all men in consequence of
his being engaged in the enjoyment of all worldly pleasures as a slave of
his senses. That man who, through arrogance or error of judgment, offends
against the king in any way, should be restrained by every means. It is
by this way that he is prevented from committing offences anew. The king
should first restrain his own self if he desires to restrain others that
offend. He should punish heavily (if necessary) even friends and near
relatives. In that kingdom where a vile offender does not meet with heavy
afflictions, offences increase and righteousness decreases without doubt.
Formerly, a Brahmana. endued with clemency and possessed of learning,
taught me this. Verily, to this effect, O sire, I have been instructed by
also our grandsire of olden days, who gave such assurances of
harmlessness to people, moved by pity. Their words were, 'In the Krita
age, kings should rule their subjects by adopting ways that are entirely
harmless. In the Treta age, kings conduct themselves according to ways
that conform with righteousness fallen away by a fourth from its full
complement. In the Dwapara age, they proceed according to ways conforming
with righteousness fallen away by a moiety, and in the age that follows,
according to ways conforming with righteousness fallen away by
three-fourth. When the Kati age sets in, through the wickedness of kings
and in consequence of the nature of the epoch itself, fifteen parts of
even that fourth portion of righteousness disappear, a sixteenth portion
thereof being all that then remains of it. If, O Satyavat, by adopting
the method first mentioned (viz., the practice of harmlessness),
confusion sets in, the king, considering the period of human life, the
strength of human beings, and the nature of the time that has come,
should award punishments. [1223] Indeed, Manu, the son of the Self-born,
has, through compassion for human beings, indicated the way by means of
which men may adhere to knowledge (instead of harmfulness) for the sake
of emancipation.'" [1224]



SECTION CCLXVIII

"Yudhishthira said, 'Thou hast already explained to me, O grandsire, how
the religion of Yoga, which leads to the six well-known attributes, may
be adopted and practised without injuring any creature. Tell me, O
grandsire, of that religion which leads to both results, viz., Enjoyment
and Emancipation. Amongst these two, viz., the duties of domesticity and
those of Yoga, both of which lead to the same end, which is superior?'

"Bhishma said, 'Both courses of duty are highly blessed. Both are
extremely difficult of accomplishment. Both are productive of high
fruits. Both are practised by those that are admittedly good. I shall
presently discourse to thee on the authoritativeness of both those
courses of duty, for dispelling thy doubts about their true import.
Listen to me with concentrated attention. In this connection is instanced
the old narrative of the discourse between Kapila and the cow. Listen to
it, O Yudhishthira! [1225] It has been heard by us that in days of old
when the deity Tvashtri came to the place of king Nahusha, the latter,
for discharging the duties of hospitality, was on the point of killing a
cow agreeably to the true, ancient, and eternal injunction of the Vedas.
Beholding that cow tied for slaughter, Kapila of liberal soul, ever
observant of the duties of Sattwa, always engaged in restraining his
senses, possessed of true knowledge, and abstemious in diet, having
acquired an excellent understanding that was characterised by faith,
perfectly fearless, beneficial, firm, and ever directed towards truth,
uttered this word once, viz.,--'Alas ye Vedas!'--At that time a Rishi, of
the name of Syumarasmi, entering (by Yoga power) the form of that cow,
addressed the Yati Kapila, saying, 'Hist O Kapila! If the Vedas be
deserving (in consequence of those declarations in them that sanction the
slaughter of living creatures), whence have those other duties (fraught
with entire harmlessness to all creatures) come to be regarded as
authoritative? [1226] Men devoted to penances and endued with
intelligence, and who have the Srutis and knowledge for their eyes,
regard the injunctions of the Vedas, which have been declared through and
compiled by the Rishis, to be the words of God himself. [1227] What can
anybody say (by way of censure or praise) with respect to the contents of
the Vedas when these happen to be the words of the Supreme Being himself
who is freed from desire of fruit, who is without the fever (of envy and
aversion), who is addicted to nothing, and who is destitute of all
exertion (in consequence of the immediate fruition of all his wishes)?'

"Kapila said, 'I do not censure the Vedas. I do not wish to say anything
in derogation of them. It hath been heard by us that the different
courses of duty laid down for the different modes of life, all lead to
the same end. The Sannyasin attains to a high end. The forest-recluse
also attains to a high end. Both the other two also, viz., the
householder and the Brahmacharin, reach the same end. All the four modes
of life have always been regarded as Deva-yana ways. The relative
strength or weakness of these, as represented by their relative
superiority or inferiority, hath been declared in the character of their
respective ends. [1228]--Knowing these, accomplish acts which lead to
heaven and other blessings,--this is a Vedic declaration.--Do not
accomplish acts,--this also is another binding declaration of the Vedas.
If abstention from acts be meritorious, then their accomplishment must be
exceedingly reprehensible. When the scriptures stand thus, the strength
or weakness of particular declarations must be very difficult to
ascertain. If thou knowest of any course of duty which is superior to the
religion of harmlessness, and which depends upon direct evidence instead
of that of the scriptures, do thou then discourse to me upon it.'

"Syumarasmi said, 'One should perform sacrifice from desire of
heaven,--this Sruti is constantly heard by us. Thinking first of the
fruit (that is to be attained), one makes preparations for sacrifice.
Goat, horse, cow, all species of birds, domestic or wild, and herbs and
plants, are food of (other) living creatures. This is heard by us. [1229]
Food again has been directed to be taken day after day morning and
evening. Then again the Sruti declares that animals and grain are the
limbs of Sacrifice. [1230] The Lord of the universe created them along
with Sacrifice. The puissant Lord of all creatures caused the deities to
perform sacrifices with their aid. Altogether seven (domestic) and seven
(wild) animals are indicated as fit for sacrifice. Instead of all being
equally fit, each succeeding one is inferior to each preceding one. The
Vedas again declare that the whole universe is appointed for sacrifice.
Him also that is called Purusha the Vedas have appointed for the same
purpose. [1231] This again hath been sanctioned by men of remote and
remoter times. What man of learning is there that does not select,
according to his own ability, individuals from among living creatures for
sacrifice? [1232] The inferior animals, human beings, trees, and herbs,
all wish for the attainment of heaven. There is no means, however, except
sacrifice, by which they can obtain the fruition of that desire. The
deciduous herbs, animals, trees, creepers, clarified butter, milk, curds,
meat and other approved things (that are poured on the sacrificial fire),
land, the points of the compass, faith, and time which brings up the tale
of twelve, the Richs, the Yajuses, the Samans, and the sacrificer himself
bringing up the tale to sixteen, and Fire which should be known as the
householder,--these seventeen are said to be the limbs of sacrifice.
Sacrifice, the Sruti declares, is the root of the world and its course.
With clarified butter, milk, curds, dung, curds mixed with milk, skin,
the hair in her tail, horns, and hoofs, the cow alone is able to furnish
all the necessaries of sacrifice. Particular ones amongst these that are
laid down for particular sacrifices, coupled with Ritwijas and presents
(to the priests themselves and other Brahmanas) together sustain
sacrifices. [1233] By collecting these things together, people accomplish
sacrifices [1234]. This Sruti, consistent with the truth, is heard that
all things have been created for the performance of sacrifice. It was
thus that all men of ancient time set themselves to the performance of
sacrifices. As regards that person, however, who performs sacrifices
because of the conviction that sacrifices should be performed and not for
the sake of fruit or reward, it is seen that he does not injure any
creature or bear himself with hostility to anything, or set himself to
the accomplishment of any worldly task. [1235] Those things that have been
named as the limbs of sacrifice, and those other things that have been
mentioned as required in sacrifices and that are indicated in the
ordinances, all uphold one another (for the completion of sacrifices)
when used according to the approved ritual. [1236] I behold also the
Smritis compiled by he Rishis, into which the Vedas have been introduced.
Men of learning regard them as authoritative in consequence of their
following the Brahmanas. [1237] Sacrifices have the Brahmanas for that
progenitor, and truly they rest upon the Brahmanas. The whole universe
rests upon sacrifice, and sacrifice rests upon the universe. [1238] The
syllable Om is the root from which the Vedas have sprung. (Every rite,
therefore, should commence with the utterance of that syllable of vast
import). Of him who has uttered for him the syllables Om, Namas, Swaha,
Svadha, and Vashat, and who has, according to the extent of his ability,
performed sacrifices and other rites, there is no fear in respect of next
life in all the three worlds. Thus say the Vedas, and sages crowned with
ascetic success, and the foremost of Rishis. He in whom are the Richs,
the Yajuses, the Samans, and the expletives necessary for completing the
rhythm of the Samans according to the rules laid down in Vedic grammars,
is, indeed, a Brahmana. [1239] Thou knowest, O adorable Brahmana, what the
fruits are of Agnihotra, of the Soma-sacrifice, and of the other great
sacrifices. I say, for this reason, one should sacrifice and assist at
other people's sacrifices, without scruples of any kind. One who performs
such sacrifices as lead to heaven (such as Jyotishtoma, etc.) obtains
high rewards hereafter in the form of heavenly beatitude. This is
certain, viz., that they who do not perform sacrifices have neither this
world nor the next. They who are really conversant with the declarations
of the Vedas regard both kinds of declarations (viz., those that incite
to acts and those that preach abstention) as equally authoritative.'"



SECTION CCLXIX

"Kapila said, 'Beholding that all the fruits that are attainable by acts
are terminable instead of being eternal, Yatis, by adopting
self-restraint and tranquillity, attain to Brahma through the path of
knowledge. There is nothing in any of the worlds that can impede them
(for by mere fiats of their will they crown all their wishes with
success). They are freed from the influence of all pairs of opposites.
They never bow down their heads to anything or any creature. They are
above all the bonds of want. Wisdom is theirs. Cleansed they are from
every sin. Pure and spotless they live and rove about (in great
happiness). They have, in their own understandings, arrived at settled
conclusions in respect of all destructible objects and of a life of
Renunciation (by comparing the two together). Devoted to Brahma, already
become like unto Brahma, they have taken refuge in Brahma. Transcending
grief, and freed from (the equality of) Rajas, theirs are acquisitions
that are eternal. When the high end that is these men's is within reach
of attainment, what need has one for practising the duties of the
domestic mode of life?' [1240]

"Syumarasmi said, 'If, indeed, that be the highest object of acquisition,
if that be truly the highest end (which is attained by practising
Renunciation) then the importance of the domestic mode of life becomes
manifest, because without the domestic mode no other mode of life ever
becomes possible. Indeed, as all living creatures are able to live in
consequence of their dependence on their respective mothers, after the
same manner the three other modes of life exist in consequence of their
dependence upon the domestic mode. The householder who leads the life of
domesticity, performs sacrifices, and practises penances. Whatever is
done by anybody from desire of happiness has for its root the domestic
mode of life. All living creatures regard the procreation of offspring as
a source of great happiness. The procreation of offspring, however,
becomes impossible in any other mode of life (than domesticity). Every
kind of grass and straw, all plants and herbs (that yield corn or grain),
and others of the same class that grow on hills and mountains, have the
domestic mode of life for their root. Upon those depend the life of
living creatures. And since nothing else is seen (in the universe) than
life, domesticity may be looked upon as the refuge of the entire
universe. [1241] Who then speaks the truth that says that domesticity
cannot lead to the acquisition of Emancipation? Only those that are
destitute of faith and wisdom and penetration, only those that are
destitute of reputation that are idle and toil-worn, that have misery for
their share in consequence of their past acts, only those that are
destitute of learning, behold the plenitude of tranquillity in a life of
mendicancy. The eternal and certain distinctions (laid down in the Vedas)
are the causes that sustain the three worlds. That illustrious person of
the highest order who is conversant with the Vedas, is worshipped from
the very date of his birth. Besides the performance of Garbhadhana, Vedic
mantras become necessary for enabling persons of the regenerate classes
to accomplish all their acts in respect of both this and the other
world. [1242] In cremating his body (after death), in the matter of his
attainment of a second body, in that of his drink and food after such
attainment, in that of giving away kine and other animals for helping him
to cross the river that divides the region of life from that of Yama, in
that of sinking funeral cakes in water--Vedic mantras are necessary. Then
again the three classes of Pitris, viz., the Archishmats, the Varhishads,
and the Kravyads, approve of the necessity of mantras in the case of the
dead, and mantras are allowed to be efficient causes (for attainment of
the objects for which these ceremonies and rites have been directed to be
performed). When the Vedas say this so loudly and when again human beings
are said to owe debts to the Pitris, the Rishis, and the gods, how can
any one attain to Emancipation? [1243] This false doctrine (of incorporeal
existence called Emancipation), apparently dressed in colours of truth,
but subversive of the real purport of the declarations of the Vedas, has
been introduced by learned men reft of prosperity and eaten up by
idleness. That Brahmana who performs sacrifices according to the
declarations of the Vedas is never seduced by sin. Through sacrifices,
such a person attains to high regions of felicity along with the animals
he has slain in those sacrifices, and himself, gratified by the
acquisition of all his wishes succeeds in gratifying those animals by
fulfilling their wishes. By disregarding the Vedas, by guile, or by
deception, one never succeeds in attaining to the Supreme. On the other
hand, it is by practising the rites laid down in the Vedas that one
succeeds in attaining to Brahma.'

"Kapila said, '(If acts are obligatory, then) there are the Darsa, the
Paurnamasa, the Agnihotra, the Chaturmasya, and other acts for the man of
intelligence. In their performance is eternal merit. (Why then perform
acts involving cruelty)? Those that have betaken themselves to the
Sannyasa, mode of life, that abstain from all acts, that are endued with
patience, that are cleansed (of wrath and every fault), and that are
conversant with Brahma, succeed by such knowledge of Brahma in paying off
the debts (thou speakest of) to the gods (the Rishis, and the Pitris)
represented to be so very fond of libations poured in sacrifices. [1244]
The very gods become stupefied in tracing the track of that trackless
person who constitutes himself the soul of all creatures and who looks
upon all creatures with an equal eye. Through instructions received from
the preceptor one knows that which dwells within this frame to be of a
four-fold nature, having besides four doors and four mouths. In
consequence of (their possession of) two arms, the organ of speech, the
stomach, and the organ of pleasure, the very gods are said to have four
doors. One should, therefore, strive one's best to keep those doors under
control. [1245] One should not gamble with dice. One should not
appropriate what belongs to another. One should not assist at the
sacrifice of a person of ignoble birth. One should not, giving way to
wrath, smite another with hands or feet. That intelligent man who
conducts himself in this way is said to have his hands and feet
well-controlled. One should not indulge in vociferous abuse or censure.
One should not speak words that are vain. One should forbear from knavery
and from calumniating others. One should observe the vow of truthfulness,
be sparing of speech, and always heedful.' By conducting oneself in this
way one will have one's organ of speech well-restrained. One should not
abstain entirely from food. One should not eat too much. One should give
up covetousness, and always seek the companionship of the good. One
should eat only so much as is needed for sustaining life. By conducting
oneself in this way one succeeds in properly controlling the door
represented by one's stomach. One should not, O hero, lustfully take
another wife when one has a wedded spouse (with whom to perform all
religious acts). One should never summon a woman to bed except in her
season. One should confine oneself to one's own wedded spouse without
seeking congress with other women. By conducting oneself in this way one
is said to have one's organ of pleasure properly controlled. That man of
wisdom is truly a regenerate person who has all his four doors, viz., the
organ of pleasure, the stomach, the two arms (and two feet), and the
organ of speech, properly controlled. Everything becomes useless of that
person whose doors are not well-controlled. What can the penance of such
a man do? What can his sacrifices bring about? What cart be achieved by
his body? The gods know him for a Brahmana who has cast off his upper
garment, who sleeps on the bare ground, who makes his arm a pillow, and
whose heart is possessed of tranquillity. [1246] That person who, devoted
to contemplation, singly enjoys all the happiness that wedded couples
enjoy, and who turns not his attention to the joys and griefs of others,
should be known for a Brahmana. [1247] That man who rightly understands
all this as it exists in reality and its multiform transformations, and
who knows what the end is of all created objects, is known by the gods
for a Brahmana. [1248] One who hath no fear from any creature and from
whom no creature hath any fear and who constitutes himself the soul of
all creatures, should be known for a Brahmana. Without having acquired
purity of heart which is the true result of all pious acts such as gifts
and sacrifices, men of foolish understandings do not succeed in obtaining
a knowledge of what is needed in making one a Brahmana even when
explained by preceptors. Destitute of a knowledge of all this, these men
desire fruits of a different kind, viz., heaven and its joys. [1249]
Unable to practise even a small part of that good conduct which has come
down from remote times, which is eternal, which is characterised by
certitude, which enters as a thread in all our duties, and by adopting
which men of knowledge belonging to all the modes of life convert their
respective duties and penances into terrible weapons for destroying the
ignorance and evils of worldliness, men of foolish understandings regard
acts that are productive of visible fruits, that are fraught with the
highest puissance, and that are deathless, as fruitless after all and as
deviations (from the proper course) not sanctioned by the scriptures. In
truth, however, that conduct, embracing as it does practices the very
opposite of those that are seen in seasons of distress, is the very
essence of heedfulness and is never affected by lust and wrath and other
passions of a similar kind. [1250] As regards sacrifices again, it is very
difficult to ascertain all their particulars. If ascertained, it is very
difficult to observe them in practice. If practised, the fruits to which
they lead are terminable. Mark this well. (And marking this, do thou
betake thyself to the path of knowledge).'

"Syumarasmi said, 'The Vedas countenance acts and discountenance them.
Whence then is their authority when their declarations thus contradict
each other? Renunciation of acts, again, is productive of great benefit.
Both these have been indicated in the Vedas. Do thou discourse to me on
this subject, O Brahmana!'

"Kapila said, 'Betaking yourselves to the path of the good (viz., Yoga),
do you even in this life realise its fruits by the direct evidence of
your senses. What, however, are the visible results of those other
objects which you (men of acts) pursue?'

"Syumarasmi said, 'O Brahmana, I am Syumarasmi by name. I have come here
for acquiring knowledge. Desirous of doing good to myself I have started
this conversation in artless candour and not from desire of disputation.
The dark doubt has taken possession of my mind. O illustrious one, solve
it to me. Thou hast said that they who take the path of the good (viz.,
Yoga), by which Brahma is attained, realise its fruits by the direct
evidence of their senses. What, indeed, is that which is so realisable by
the direct evidence of the senses and which is pursued by yourselves?
Avoiding all sciences that have disputation only for their foremost
object, I have so studied the Agama as to have July mastered their true
meaning. By Agama I understand the declarations of the Vedas. I also
include la that word those sciences based on logic which have for their
object the bringing out of the real meaning of the Vedas. [1251] Without
avoiding the duties laid down for the particular mode of life which one
may lead, one should pursue the practices laid down in Agama. Such
observance of the practices laid down in Agama crowns one with success.
In consequence of the certainty of the conclusions of Agama, the success
to which the latter leads may be said to be almost realisable by direct
evidence. As a boat that is tied to another bound for a different port,
cannot take its passengers to the port they desire to reach, even so
ourselves, dragged by our acts due to past desires, can never cross the
interminable river of birth and death (and reach the heaven of rest and
peace we may have in view). Discourse to me on this topic, O illustrious
one! Teach me as a preceptor teaches a disciple. No one can be found
amongst men that has completely renounced all worldly objects, nor one
that is perfectly contented with oneself, nor one that has transcended
grief, nor one that is perfectly free from disease, nor one that is
absolutely free from the desire to act (for one's own benefit), nor one
that has an absolute distaste for companionship, nor one that has
entirely abstained from acts of every kind. Even men like yourself are
seen to give way to joy and indulge in grief as persons like ourselves.
Like other creatures the senses of persons like yourselves have their
functions and objects. Tell me, in what then, if we are to investigate
the question of happiness, does pure felicity consist for all the four
orders of men and all the four modes of life who and which have, as
regards their inclinations, the same resting ground.'

"Kapila said, 'Whatever the Sastras according to which one performs the
acts one feels inclined to do, the ordinances laid down in it for
regulating those acts never become fruitless. Whatever again the school
of opinion according to which one may conduct oneself, one is sure to
attain to the highest end by only observing the duties of self-restraint
of Yoga. Knowledge assists that man in crossing (this interminable river
of life and death) who pursues knowledge. That conduct, however, which
men pursue after deviating from the path of knowledge, afflicts them (by
subjecting them to the evils of life and death). It is evident that ye
are possessed of knowledge and dissociated from every worldly object that
may produce distress. But have any of you at any time succeeded in
acquiring that knowledge in consequence of which everything is capable of
being viewed as identical with one Universal Soul? [1252] Without a
correct apprehension of the scriptures, some there are, fond only of
disputation, who, in consequence of being overwhelmed by desire and
aversion, become the slaves of pride and arrogance. Without having
correctly understood the meaning of scriptural declarations, these
robbers of the scriptures, these depredators of Brahma, influenced by
arrogance and error, refuse to pursue tranquillity and practise
self-restraint. [1253] These men behold fruitlessness on every side, and
if (by chance) they succeed in obtaining the puissance of knowledge they
never impart it to others for rescuing them. Made up entirely of the
quality of Tamas, they have Tamas only for their refuge. One becomes
subject to all the incidents of that nature which one imbibes.
Accordingly, of him who hath Tamas for his refuge, the passions of envy,
lust, wrath, pride, falsehood, and vanity, continually grow, for one's
qualities have one's nature for their spring. Thinking in this strain and
beholding these faults (through the aid of instructions secured from
preceptors), Yatis, who covet the highest end, betake themselves to Yoga,
leaving both good and ill.' [1254]

"Syumarasmi said, 'O Brahmana, all that I have said (about the laudable
character of acts and the opposite character of Renunciation) is strictly
conformable to the scriptures. It is, however, very true that without a
correct apprehension of the meaning of the scriptures, one does not feel
inclined to obey what the scriptures really declare. Whatever conduct is
consistent with equity is consistent with the scriptures. Even that is
what the Sruti declares. Similarly, whatever conduct is inconsistent with
equity is inconsistent with the scriptures. This also is declared by the
Sruti. It is certain that no one can do an act that is scriptural by
transgressing the scriptures. That again is unscriptural which is against
the Vedas. The Sruti declares this. Many men, who believe only what
directly appeals to their senses, behold only this world (and not what is
addressed in the scriptures to Faith). They do not behold what the
scriptures declare to be faults. They have, accordingly, like ourselves,
to give way to grief. Those objects of the senses with which men like you
are concerned are the same with which other living creatures are
concerned. Yet in consequence of your knowledge of the soul and their
ignorance of it, how vast is the difference that exists between you and
them! All the four orders of men and all the four modes of life, however
different their duties, seek the same single end (viz., the highest
happiness). Thou art possessed of unquestioned talents and abilities. For
ascertaining that particular course of conduct (amongst those various
duties) which is well calculated to accomplish the desired end, thou
hast, by discoursing to me on the Infinite (Brahma), filled my soul with
tranquillity. As regards ourselves, in consequence of our inability to
understand the Soul we are destitute of a correct apprehension of the
reality. Our wisdom is concerned with things that are low, and we are
enveloped in thick darkness. (The course of conduct, however, that thou
hast indicated for enabling one to attain to Emancipation, is exceedingly
difficult of practice). Only he who is devoted to Yoga, who has
discharged all his duties, who is capable of roving everywhere depending
only on his own body, who has brought his soul under perfect control, who
has transcended the requirements of the science of morality and who
disregards the whole world (and everything belonging to it), can
transgress the declarations of the Vedas with respect to acts, and say
that there is Emancipation. [1255] For one, however, who lives in the
midst of relatives, this course of conduct is exceedingly difficult to
follow. Gift, study of the Vedas, sacrifices, begetting offspring,
simplicity of dealing, when by practising even these no one succeeds in
attaining to Emancipation, fie on him who seeks to attain to it, and on
Emancipation itself that is sought! It seems that the labour spent upon
attaining to it is all fruitless. One becomes chargeable with atheism if
one disregards the Vedas by not doing the acts they direct. O illustrious
one, I desire to hear without delay about that (Emancipation) which comes
in the Vedas after the declarations in favour of acts. Do tell me the
truth, O Brahmana! I sit at thy feet as a disciple. Teach me kindly! I
wish to know as much about Emancipation as is known to thee, O learned
one!'



SECTION CCLXX

"Kapila said, 'The Vedas are regarded as authoritative by all. People
never disregard them. Brahma is of two kinds, viz., Brahma as represented
by sound, and Brahma as Supreme (and intangible). [1256] One conversant
with Brahma represented by sound succeeds in attaining to Supreme Brahma.
Commencing with the rites of Garbhadhana, that body which the sire
creates with the aid of Vedic mantras is cleansed (after birth) by Vedic
mantras. [1257] When the body has been cleansed with purificatory rites
(performed with the aid of Vedic mantras), the owner there of come to be
called a Brahmana and becomes a vessel fit for receiving knowledge of
Brahma. Know that the reward of acts is purity of heart which only leads
to Emancipation. I shall presently speak to thee of that. Whether purity
of heart has been attained or not (by performance of acts) is what can be
known to the person himself who has attained it. It can never be known
with the aid of either the Vedas or inference. They that cherish no
expectation, that discard every kind of wealth by not storing anything
for future use, that are not covetous, and that are free from every kind
of affection and aversion, perform sacrifices because of the conviction
that their performance is a duty. To make gifts unto deserving persons is
the end (right use) of all wealth. Never addicted at any time to sinful
acts, observant of those rites that have been laid down in the Vedas,
capable of crowning all their wishes with fruition, endued with certain
conclusions through pure knowledge, never giving way to wrath,--never
indulging in envy, free from pride and malice, firm in Yoga, [1258] of
unstained birth, unstained conduct, and unstained learning, devoted to
the good of all creatures, there were in days of yore many men, leading
lives of domesticity and thoroughly devoted to their own duties, there
were many kings also of the same qualifications, devoted to Yoga (like
Janaka, etc.), and many Brahmanas also of the same character (like
Yajnavalkya and others). [1259] They behaved equally towards all creatures
and were endued with perfect sincerity. Contentment was theirs, and
certainty of knowledge. Visible were the rewards of their righteousness,
and pure were they in behaviour and heart. They were possessed of faith
in Brahma of both forms. [1260] At first making their hearts pure, they
duly observed all (excellent) vows. They were observant of the duties of
righteousness on even occasions of distress and difficulty, without
failing off in any particular. Uniting together they used to perform
meritorious acts. In this they found great happiness. And inasmuch as
they never tripped, they had never to perform any expiation. Relying as
they did upon the true course of righteousness, they became endued with
irresistible energy. They never followed their own understandings in the
matter of earning merit but followed the dictates of the scriptures alone
for that end. Accordingly they were never guilty of guile in the matter
of performing acts of righteousness. [1261] In consequence of their
observing unitedly the absolute ordinances of the scriptures without
betaking themselves ever to the rites laid down in the alternative, they
were never under the necessity of performing expiation. [1262] There is no
expiation for men living in the observance of the ordinances laid down in
the scriptures. The Sruti declares that expiation exists for only men
that are weak and unable to follow the absolute and substantive
provisions of the sacred law. Many Brahmanas there were of this kind in
days of old, devoted to the performance of sacrifices, of profound
knowledge of the Vedas, possessed of purity and good conduct, and endued
with fame. They always worshipped Brahma in the sacrifices, and were free
from desire. Possessed of learning they transcended all the bonds of
life. The sacrifices of these men, their (knowledge of the) Vedas, their
acts performed in obedience to the ordinances, their study of the
scripture at the fixed hours, and the wishes they entertained, freed as
they were from lust and wrath, observant as they were of pious conduct
and acts notwithstanding all difficulties, renowned as they were for
performing the duties of their own order and mode of life, purified as
their souls were in consequence of their very nature, characterised as
they were by thorough sincerity, devoted as they were to tranquillity,
and mindful as they were of their own practices, were identical with
Infinite Brahma. Even this is the eternal Sruti heard by us. [1263] The
penances of men that were so high-souled, of men whose conduct and acts
were so difficult of observance and accomplishment, of men whose wishes
were crowned with fruition in consequence of the strict discharge of
their duties, became efficacious weapons for the destruction of all
earthly desires. The Brahmanas say that that Good Conduct, which is
wonderful, whose origin may be traced to very ancient times, which is
eternal and whose characteristics are unchangeable, which differs from
the practices to which even the good resort in seasons of distress and
represents their acts in other situations, which is identical with
heedfulness, over which lust and wrath and other evil passions can never
prevail, and in consequence of which there was (at one time) no
transgression in all mankind, subsequently came to be distributed into
four subdivisions, corresponding with the four modes of life by persons
unable to practise its duties in minute detail and entirety. [1264] They
that are good, by duly observing that course of Good Conduct after
adoption of the Sannyasa mode of life, attain to the highest end. They
also that betake themselves to the forest mode reach the same high end
(by duly observing that conduct). They too that observe the domestic mode
of life attain to the highest end (by duly practising the same conduct);
and, lastly, those that lead the Brahmacharya mode obtain the same (end
by a due observance of the same conduct). [1265] Those Brahmanas are seen
to shine in the firmament as luminaries shedding beneficent rays of light
all around. Those myriads of Brahmanas have become stars and
constellations set in their fixed tracks. In consequence of contentment
(or Renunciation) they have all attained to Infinity as the Vedas
declare. If such men have to come back to the world through the wombs of
living creatures, they are never stained by sins which have the
unexhausted residue of previous acts for their originating cause. Indeed,
one who has led the life of a Brahmacharin and waited dutifully upon his
preceptor, who has arrived at settled conclusions (in respect of the
soul), and who has devoted himself to Yoga thus, is truly a Brahmana. Who
else would deserve to be called a Brahmana? When acts alone determine who
is a Brahmana and who is not, acts (good or bad) must be held to indicate
the happiness or misery of a person. As regards those that have by
conquering all evil passions acquired purity of heart, we have heard the
eternal Sruti that in consequence of the Infinity to which they attain
(through beholding the universal soul) and of the knowledge of Brahma
(they acquire through the declarations of Srutis), they behold everything
to be Brahma. The duties (of tranquillity, self-restraint, abstention
from acts, renunciation, devotion, and the abstraction of Samadhi)
followed by those men of pure hearts, that are freed from desire, and
that have Emancipation only for their object, for acquisition of the
knowledge of Brahma, are equally laid down for all the four orders of men
and all the four modes of life. Verily, that knowledge is always acquired
by Brahmanas of pure hearts and restrained soul. [1266] One whose soul is
for Renunciation based upon contentment is regarded as the refuge of true
knowledge. Renunciation, in which is that knowledge which leads to
Emancipation, and which is highly necessary for a Brahmana, is eternal
(and comes down from preceptor to pupil for ever and ever). [1267]
Renunciation sometimes exists mixed with the duties of other modes. But
whether existing in that state or by itself, one practises it according
to the measure of one's strength (that depends upon the degree of one's
absence of worldly desires). Renunciation is the cause of supreme benefit
unto every kind of person. Only he that is weak, fails to practise it.
That pure-hearted man who seeks to attain to Brahma becomes rescued from
the world (with its misery).' [1268]

"Syumarasmi said, 'Amongst those that are given up to enjoyment (of
property), they that make gifts, they that perform sacrifices, they that
devote themselves to the study of the Vedas, and they that betake
themselves to a life of Renunciation after having acquired and enjoyed
wealth and all its pleasures, when they depart from this world, who is it
that attains to the foremost place in heaven? I ask thee this, O
Brahmana! Do thou tell me truly.'

"Kapila said, 'Those who lead a life of domesticity are certainly
auspicious and acquire excellence of every kind. They are unable,
however, to enjoy the felicity that attaches to Renunciation. Even thou
mayst see this.' [1269]

"Syumarasmi said, 'Ye depend upon knowledge as the means (for the
attainment of Emancipation). Those who lead lives of domesticity have
planted their faith in acts. It has, however, been said that the end of
all modes of life is Emancipation. [1270] No difference, therefore, is
observable between them in respect of either their superiority or
inferiority of puissance. O illustrious one, do thou tell me then how
stands the matter truly.'

"Kapila said, 'Acts only cleanse the body. Knowledge, however, is the
highest end (for which one strives). [1271] When all faults of the heart
are cured (by acts), and when the felicity of Brahma becomes established
in knowledge, benevolence, forgiveness, tranquillity, compassion,
truthfulness, and candour, abstention from injury, absence of pride,
modesty, renunciation, and abstention from work are attained. These
constitute the path that lead to Brahma. By those one attains to what is
the Highest. That the cure of all faults of the heart is the result of
acts becomes intelligible to the wise man when these are attained. That,
indeed, is regarded as the highest end which is obtained by Brahmanas
endued with wisdom, withdrawn from all acts, possessed of purity and the
certitude of knowledge. One who succeeds in acquiring a knowledge of the
Vedas, of that which is taught by the Vedas (viz., Brahma as represented
in acts), and the minutiae of acts, is said to be conversant with the
Vedas. Any other man is only a bag of wind. [1272] One who is conversant
with the Vedas knows everything, for everything is established on the
Vedas. Verity, the present, past, and future all exist in the
Vedas. [1273] This one conclusion is deducible from all the scriptures,
viz., that this universe exists and does not exist. To the man of
knowledge this (all that is perceived) is both sat and asat. To him, this
all is both the end and the middle. [1274] This truth rests upon all the
Vedas, viz., that when complete Renunciation takes place one obtains what
is sufficient. Then again the highest contentment follows and rests upon
Emancipation, [1275] which is absolute, which exists as the soul of all
mortal and immortal things, which is well-known as such universal soul,
which is the highest object of knowledge as being identical with all
mobile and immobile things, which is full, which is perfect felicity,
which is without duality, which is the foremost of all things, which is
Brahma, which is Unmanifest and the cause also, whence the Unmanifest has
sprung, and which is without deterioration of any kind. [1276] Ability to
subdue the senses, forgiveness, and abstention from work in consequence
of the absence of desire,--these three are the cause of perfect felicity.
With the aid of these three qualities, men having understanding for their
eyes succeed in reaching that Brahma which is uncreate, which is the
prime cause of the universe, which is unchangeable and which is beyond
destruction. I bow to that Brahma, which is identical with him that knows
it.'" [1277]



SECTION CCLXXI

"Yudhishthira said, 'The Vedas, O Bharata, discourse of Religion. Profit,
and Pleasure. Tell me, however, O grandsire, the attainment of which
(amongst these three) is regarded as superior.'

"Bhishma said, 'I shall, in this connection, recite to thee the ancient
narrative of the benefit that Kundadhara in days of old had conferred
upon one who was devoted to him. Once on a time a Brahmana destitute of
wealth sought to acquire virtue, induced by the desire of fruit. He
continually set his heart upon wealth for employing it in the celebration
of sacrifices. For achieving his purpose he set himself to the practice
of the austerest penances. Resolved to accomplish his purpose, he began
to worship the deities with great devotion. But he failed to obtain
wealth by such worship of the deities. He thereupon began to reflect,
saying unto himself, 'What is that deity, hitherto unadored by men, who
may be favourably disposed towards me without delay?' While reflecting in
this strain with a cool mind, he beheld stationed before him that
retainer of the deities, viz., the Cloud called Kundadhara. As soon as he
beheld that mighty-armed being, the Brahmana's feelings of devotion were
excited, and he said unto himself, 'This one will surely bestow
prosperity upon me. Indeed, his form indicates as much. He lives in close
proximity to the deities. He has not as yet been adored by other men. He
will verily give me abundant wealth without any delay.' The Brahmana,
then, having concluded thus, worshipped that Cloud with dhupas and
perfumes and garlands of flowers of the most superior kind, and with
diverse kinds of offerings. Thus worshipped, the Cloud became very soon
pleased with his worshipper and uttered these words fraught with benefit
to that Brahmana, 'The wise have ordained expiation for one guilty of
Brahmanicide, or of drinking alcohol or of stealing, or of neglecting all
meritorious vows. There is no expiation, however, for one that is
ungrateful. [1278] Expectation hath a child named Iniquity. Ire, again, is
regarded to be a child of Envy. Cupidity is the child of Deceit.
Ingratitude, however, is barren (and hath no offspring). After this, that
Brahmana, stretched on a bed of Kusa grass, and penetrated with the
energy of Kundadhara, beheld all living beings in a dream. Indeed, in
consequence of his absence of passion, penances, and devotion, that
Brahmana of cleansed soul, standing aloof from all (carnal) enjoyments,
beheld in the night that effect of his devotion to Kundadhara. Indeed, O
Yudhishthira, he beheld the high-souled Manibhadra of great effulgence
stationed in the midst of the deities, employed in giving his orders.
There the gods seemed to be engaged in bestowing kingdoms and riches upon
men, induced by their good deeds, and in taking them away when men fell
off from goodness. [1279] Then, O bull of Bharata's race, Kundadhara of
great effulgence, bending himself low, prostrated himself on the ground
before the gods in the presence of all the Yakshas. At the command of the
gods the high-souled Manibhadra addressed the prostrate Kundadhara and
said, 'What does Kundadhara want?' Thereupon Kundadhara replied, 'If,
indeed, the gods are pleased with me, there, that Brahmana reverences me
greatly. I pray for some favour being shown to him, something, that is,
that may bring him happiness.' Hearing this, Manibhadra, commanded by the
gods, once more said unto Kundadhara of great intelligence these words,
'Rise, rise up, O Kundadhara! Thy suit is successful. Be thou happy. If
this Brahmana be desirous of wealth, let wealth be given to him, that is,
as much wealth as this thy friend desires. At the command of the gods I
shall give him untold wealth.' Kundadhara, then, reflecting upon the
fleeting and unreal character of the status of humanity, set his heart, O
Yudhishthira, upon inclining the Brahmana to penances. Indeed, Kundadhara
said, 'I do not, O giver of wealth, beg for wealth on behalf of this
Brahmana. I desire the bestowal of another favour upon him. I do not
solicit for this devotee of mine mountains of pearls and gems or even.
the whole earth with all her riches. I desire, however, that he should be
virtuous. Let his heart find pleasure in virtue. Let him have virtue for
his stay. Let virtue be the foremost of all objects with him. Even this
is the favour that meets with my approval.' Manibhadra said, 'The fruits
of virtue are always sovereignty and happiness of diverse kinds. Let this
one enjoy those fruits, always freed from physical pain of every kind.'

"Bhishma continued, 'Thus addressed, Kundadhara, however, of great
celebrity, repeatedly solicited virtue alone for that Brahmana. The gods
were highly pleased at it. Then Manibhadra said, 'The gods are all
pleased with thee as also with this Brahmana. This one shall become a
virtuous-souled person. He shall devote his mind to virtue.' The Cloud,
Kundadhara, became delighted, O Yudhishthira, at thus having been
successful in obtaining his wish. The boon that he had got was one that
was unattainable by anybody else. The Brahmana then beheld scattered
around him many delicate fabrics of cloth. Without minding them at all
(although so costly), the Brahmana came to disrelish the world.'

"The Brahmana said, 'When this one doth not set any value upon good
deeds, who else will? I had better go to the woods for leading a life of
righteousness.' [1280]

"Bhishma continued, 'Cherishing a distaste for the world, and through the
grace also of the gods, that foremost of Brahmanas entered the woods and
commenced to undergo the austerest of penances. Subsisting upon Such
fruits and roots as remained after serving the deities and guests, the
mind of that regenerate person, O monarch, was firmly set upon virtue.
Gradually, the Brahmana, renouncing fruits and roots, betook himself to
leaves of trees as his food. Then renouncing leaves, he took to water
only as his subsistence. After that he passed many years by subsisting
upon air alone. All the while, his strength did not diminish. This seemed
exceedingly marvellous. Devoted to virtue and engaged in the practice of
the severest austerities, after a long time he acquired spiritual vision.
He then reflected, saying unto himself, 'If, being gratified with
anybody, I give him wealth, my speech would never be untrue.' [1281] With
a face lighted up by smiles, he once more began to undergo severer
austerities. And once more, having won (higher) success, he thought that
he could, by a fiat of the will, then create the very highest objects.
'If, gratified with any person whatsoever I give him even sovereignty, he
will immediately become a king, for my words will never be untrue.' While
he was thinking in this way, Kundadhara, induced by his friendship for
the Brahmana and no less by the ascetic success which the Brahmana had
achieved, showed himself, O Bharata (unto his friend and devotee).
Meeting with him the Brahmana offered him worship according to the
observances ordained. The Brahmana, however, felt some surprise, O king.
Then Kundadhara addressed the Brahmana, saying, 'Thou hast now got an
excellent and spiritual eye. Behold with this vision of thine the end
that is attained by kings, and survey all the worlds besides.' The
Brahmana then, with his spiritual vision, beheld from a distance
thousands of kings sunk in hell.'

"Kundadhara said, 'After having worshipped me with devotion thou didst
get sorrow for thy share, what then would have been the good done to thee
by me, and what the value of my favour? Look, look for what end men
desire the gratification of carnal enjoyments. The door of heaven is
closed unto men.'

"Bhishma continued, 'The Brahmana then beheld many men living in this
world, embracing lust, and wrath, and cupidity, and fear, and pride, and
sleep and procrastination, and inactivity.'

"Kundadhara said, 'With these (vices) all human beings are enchained. The
gods are afraid of men. These vices, at the command of the gods, mar and
disconcert on every side. [1282] No man can become virtuous unless
permitted by the gods. (In consequence of their permission) thou hast
become competent to give away kingdoms and wealth through thy penances.'

"Bhishma continued, 'Thus addressed, the righteous-souled Brahmana,
bending his head unto that Cloud, prostrated himself on the ground, and
said, 'Thou hast, indeed, done me a great favour. Unconscious of the
great affection shown by thee towards me, I had through the influence of
desire and cupidity, failed to display good will towards thee.' Then
Kundadhara said unto that foremost of regenerate persons, 'I have
forgiven thee,' and having embraced him with his arms disappeared there
and then. The Brahmana then roamed through all the worlds, having
attained to ascetic success through the grace of Kundadhara. Through the
puissance gained from virtue and penances, one acquires competence to
sail through the skies and to fructify all one's wishes and purposes, and
finally attain to the highest end. The gods and Brahmanas and Yakshas and
all good men and Charanas always adore those that are virtuous but never
those that are rich or given up to the indulgence of their desires. The
gods are truly propitious to thee since thy mind is devoted to virtue. In
wealth there may be a very little happiness but in virtue the measure of
happiness is very great.'"



SECTION CCLXXII

"Yudhishthira said, 'Amongst the diverse kinds of sacrifices, all of
which, of course, are regarded to have but one object (viz., the
cleansing of the heart or the glory of God), tell me, O grandsire, what
that sacrifice is which has been ordained for the sake only of virtue and
not for the acquisition of either heaven or wealth!' [1283]

"Bhishma said, 'In this connection I shall relate to thee the history,
formerly recited by Narada, of a Brahmana who for performing sacrifices,
lived according to the unchha mode.'

"Narada said, 'In one of the foremost of kingdoms that was distinguished
again for virtue, there lived a Brahmana. Devoted to penances and living
according to the unchha mode, that Brahmana was earnestly engaged in
adoring Vishnu in sacrifices. [1284] He had Syamaka for his food, as also
Suryaparni and Suvarchala and other kinds of potherbs that were bitter
and disagreeable to the taste. In consequence, however, of his penances,
all these tasted sweet. [1285] Abstaining from injuring any creature, and
leading the life of a forest recluse, he attained to ascetic success.
With roots and fruits, O scorcher of foes, he used to adore Vishnu in
sacrifices that were intended to confer heaven upon him. [1286] The
Brahmana, whose name was Satya, had a wife named Pushkaradharini. She was
pure-minded, and had emaciated herself by the observance of many austere
vows. (Herself having been of a benevolent disposition, and her husband
being thus addicted to sacrifices that were cruel), she did not approve
of the conduct of her lord. Summoned, however, to take her seat by his
side as his spouse (for the performance of a sacrifice), she feared to
incur his curse and, therefore, comforted herself with his conduct. The
garments that invested her body consisted of the (cast off) plumes of
peacocks. Although unwilling, she still performed that sacrifice at the
command of her lord who had become its Hotri. In that forest, near to the
Brahmana's asylum, lived a neighbour of his, viz., the virtuous Parnada
of Sukra's race, having assumed the form of a deer. He addressed that
Brahmana, whose name was Satya, in articulate speech and said unto him
these words, 'Thou wouldst be acting very improperly, [1287] if this
sacrifice of thine were accomplished in such a manner as to be defective
in mantras and other particulars of ritual. I, therefore, ask thee to
slay and cut me in pieces for making libations therewith on thy
sacrificial fire. Do this and becoming blameless ascend to heaven.' Then
the presiding goddess of the solar disc, viz., Savitri, came to that
sacrifice in her own embodied form and insisted upon that Brahmana in
doing what he desired by that deer to do. Unto that goddess, however, who
thus insisted, the Brahmana replied, saying, 'I shall not slay this deer
who lives with me in this same neighbourhood.' [1288] Thus addressed by
the Brahmana, the goddess Savitri desisted and entered the sacrificial
fire from desire of surveying the nether world, and wishing to avoid the
sight of (other) defects in that sacrifice. [1289] The deer, then, with
joined hands, once more begged of Satya (to be cut in pieces and poured
into the sacrificial fire). Satya, however, embraced him in friendship
and dismissed him, saying, 'Go!' [1290] At this, the deer seemed to leave
that place. But after he had gone eight steps he returned, and said,
'Verily, do thou slay me. Truly do I say, slain by thee I am sure to
attain to a righteous end. I give thee (spiritual) vision. Behold the
celestial Apsaras and the beautiful vehicles of the high-souled
Gandharvas.' Beholding (that sight) for a protracted space of time, with
longing eyes, and seeing the deer (solicitous of sacrifice), and thinking
that residence in heaven is attainable by only slaughter, he approved (of
the counsels the deer had given). It was Dharma himself who had become a
deer that lived in those woods for many years. (Seeing the Brahmana
tempted by the prospect he beheld), Dharma provided for his salvation and
counselled him, saying, 'This (viz., slaughter of living creatures) is
not conformable to the ordinances about Sacrifices. [1291] The penances,
which had been of very large measure, of that Brahmana whose mind had
entertained the desire of slaying the deer, diminished greatly in
consequence of that thought itself. The injuring of living creatures,
therefore, forms no part of sacrifice. [1292] Then the illustrious Dharma
(having assumed his real form), himself assisted that Brahmana, by
discharging the priestly office, to perform a sacrifice. The Brahmana,
after this, in consequence of his (renewed) penances, attained to that
state of mind which was his spouse's. [1293] Abstention from injury is
that religion which is complete in respect of its rewards. The religion,
however, of cruelty is only thus far beneficial that it leads to heaven
(which has a termination). I have spoken to thee of that religion of
Truth which, indeed, is the religion of those that are utterers of
Brahma.'" [1294]



SECTION CCLXXIII

"Yudhishthira said, 'By what means doth a man become sinful, by what doth
he achieve virtue, by what doth he attain to Renunciation, and by what
doth he win Emancipation?'

"Bhishma said, 'Thou knowest all duties. This question that thou askest
is only for confirmation of thy conclusions. Listen now to Emancipation,
and Renunciation, and Sin, and Virtue to their very roots. Perceiving any
one of the five objects (viz., form, taste, scent, sound, and touch),
desire runs after it at first. Indeed, obtaining them within the purview
of the senses, O chief of Bharata's race, desire or aversion springs
up. [1295] One, then, for the sake of that object (i.e., for acquisition
of what is liked and avoidance of what is disliked) strives and begins
acts that involve much labour. One endeavours one's best for repeatedly
enjoying those forms and scents (and the three other objects of the
remaining three senses) that appear very agreeable. Gradually,
attachment, and aversion, and greed, and errors of judgment arise. The
mind of one overwhelmed by greed and error and affected by attachment and
aversion is never directed to virtue. One then begins with hypocrisy to
do acts that are good. Indeed, with hypocrisy one then seeks to acquire
virtue, and with hypocrisy one likes to acquire wealth. When one
succeeds, O son of Kuru's race, in winning wealth with hypocrisy, one
sets one's heart to such acquisition wholly. It is then that one begins
to do acts that are sinful, notwithstanding the admonitions of
well-wishers and the wise, unto all which he makes answers plausibly
consistent with reason and conformable to the injunctions of the
scriptures. Born of attachment and error, his sins, of three kinds,
rapidly increase, for he thinks sinfully, speaks sinfully, and acts
sinfully. When he fairly starts on the way of sin, they that are good
mark his wickedness. They, however, that are of a disposition similar to
that of the sinful man, enter into friendship with him. He succeeds not
in winning happiness even here. Whence then would he succeed in winning
happiness hereafter? It is thus that one becomes sinful. Listen now to me
as I speak to thee of one that is righteous. Such a man, inasmuch as he
seeks the good of others, succeeds in winning good for himself. By
practising duties that are fraught with other people's good, he attains
at last to a highly agreeable end. He who, aided by his wisdom, succeeds
beforehand in beholding the faults above adverted to, who is skilled in
judging of what is happiness and what is sorrow and how each is brought
about, and who waits with reverence upon those that are good, makes
progress in achieving virtue, both in consequence of his habit and such
companionship of the good. The mind of such a person takes delight in
virtue, and he lives on, making virtue his support. If he sets his heart
on the acquisition of wealth, he desires only such wealth as may be
acquired in righteous ways. Indeed, he waters the roots of only those
things in which he sees merit. In this way, doth one become righteous and
acquires friends that are good. In consequence of his acquisition of
friends, of wealth, and of children, he sports in happiness both here and
hereafter. The mastery (in respect of enjoyment) that a living creature
attains over sound, touch, taste, form, and scent, O Bharata, represents
the fruit of virtue. [1296] Remember this. Having obtained the fruit of
virtue, O Yudhishthira, such a man does not give himself up to joy.
Without being contented with such (visible) fruits of virtue he betakes
himself to Renunciation, led on by the eye of knowledge. When, having
acquired the eye of knowledge, he ceases to take pleasure in the
gratification of desire, in taste and in scent, when he does net allow
his mind to run towards sound, touch and form, it is then that he
succeeds in freeing himself from desire. [1297] He does not, however, even
then cast off virtue or righteous acts. Beholding then all the worlds to
be liable to destruction, he strives to cast off virtue (with its rewards
in the form of heaven and its happiness) and endeavours to attain to
Emancipation by the (well-known) means. [1298] Gradually abandoning all
sinful acts he betakes himself to Renunciation, and becoming
righteous-souled succeeds at last in attaining to Emancipation. I have
now told thee, O son, of that about which thou hadst asked me, viz., the
topics of Sin, Righteousness, Renunciation, and Emancipation, O Bharata!
Thou shouldst, therefore, O Yudhishthira, adhere to virtue in all
situations. Eternal is the success, O son of Kunti, of thee that adherest
to righteousness.'" [1299]



SECTION CCLXXIV

"Yudhishthira said, 'Thou hast said, O grandsire, the Emancipation is to
be won by means and not otherwise. I desire to hear duly what those means
are.'

"Bhishma said, 'O thou of great wisdom, this enquiry that thou hast
addressed to me and that is connected with a subtle topic, is really
worthy of thee, since thou, O sinless one, always seekest to accomplish
all thy objects by the application of means. That state of mind which is
present when one sets oneself to make an earthen jar for one's use,
disappears after the jar has been completed. After the same manner, that
cause which urges persons who regard virtue as the root of advancement
and prosperity ceases to operate with them that seek to achieve
Emancipation. [1300] That path which leads to the Eastern Ocean is not the
path by which one can go to the Western Ocean. There is only one path
that leads to Emancipation. (It is not identical with any of those that
lead to arty other object of acquisition). Listen to me as I discourse on
it to thee in detail. One should, by practising forgiveness, exterminate
wrath, and by abandoning--all purposes, root out desire. By practising
the quality of Sattwa [1301] one should conquer sleep. By heedfulness one
should keep off fear, and by contemplation of the Soul one should conquer
breath. [1302] Desire, aversion, and lust, one should dispel by patience;
error, ignorance, and doubt, by study of truth. By pursuit after
knowledge one should avoid insouciance and inquiry after things of no
interest. [1303] By frugal and easily digestible fare one should drive off
all disorders and diseases. By contentment one should dispel greed and
stupefaction of judgment, and all worldly concerns should be avoided by a
knowledge of the truth. [1304] By practising benevolence one should
conquer iniquity, and by regard for all creatures one should acquire
virtue. One should avoid expectation by the reflection that it is
concerned with the future; and one should cast off wealth by abandoning
desire itself. The man of intelligence should abandon affection by
recollecting that everything (here) is transitory. He should subdue
hunger by practising Yoga. By practising benevolence one should keep off
all ideas of self-importance, and drive off all sorts of craving by
adopting contentment. By exertion one should subdue procrastination, and
by certainty all kinds of doubt, by taciturnity, loquaciousness, and by
courage, every kind of fear. [1305] Speech and mind are to be subdued by
the Understanding, and the Understanding, in its turn, is to be kept
under control by the eye of knowledge. Knowledge, again, is to be
controlled by acquaintance with the Soul, and finally the Soul is to be
controlled by the Soul. [1306] This last is attainable by those that are
of pure-acts and endued with tranquillity of soul, [1307] the means being
the subjugation of those five impediments of Yoga of which the learned
speak. By casting off desire and wrath and covetousness and fear and
sleep, one should, restraining speech, practise what is favourable to
Yoga, viz., contemplation, study, gift, truth, modesty, candour,
forgiveness, purity of heart, purity in respect of food, and the
subjugation of the senses. By these one's energy is increased, sins are
dispelled, wishes crowned with fruition, and knowledge (of diverse kinds)
gained. When one becomes cleansed of one's sins and possessed of energy
and frugal of fare and the master of one's senses, one then, having
conquered both desire and wrath, seeks to attain to Brahma. The avoidance
of ignorance (by listening to and studying the scriptures), the absence
of attachment (in consequence of Renunciation) freedom from desire and
wrath (by adoption of contentment and forgiveness), the puissance that is
won by Yoga, the absence of pride and haughtiness, freedom from anxiety
(by subjugation of every kind of fear), absence of attachment of anything
like home and family,--these constitute the path of Emancipation. That
path is delightful, stainless, and pure. Similarly, the restraining of
speech, of body, and of mind, when practised from the absence of desire,
constitutes also the path of Emancipation.'" [1308]



SECTION CCLXXV

"Bhishma said, 'In this connection is cited the old narrative of the
discourse that took place between Narada and Asita-Devala. Once on a time
Narada, beholding that foremost of intelligent men, viz., Devala of
venerable years, seated at his ease, questioned him about the origin and
the destruction of all creatures.'

"Narada said, 'Whence, O Brahmana, hath this universe, consisting of
mobile and immobile objects, been created? When again doth the
all-embracing destruction come, into whom doth it merge? Let thy learned
self discourse to me on this.'

"Asita said, 'Those from which the Supreme Soul, when the time comes,
moved by the desire of existence in manifold, forms, creates all
creatures, are said by persons conversant with objects to be the five
great essences. [1309] (After this) Time, impelled by the Understanding
creates other objects from those (five primal essences).' [1310] He that
says that there is anything else besides these (i.e., the five primal
essences, Kala, and the Understanding), says what is not true. Know, O
Narada, that these five are eternal, indestructible, and without
beginning and without end. With Kala as their sixth, these five primal
essences are naturally possessed of mighty energy. Water, Space, Earth,
Wind, and Heat,--these are those five essences. Without doubt, there is
nothing higher or superior to these (in point of puissance or energy).
The existence of nothing else (than five) can be affirmed by any one
agreeably to the conclusions derivable from the Srutis or arguments drawn
from reason. If any one does assert the existence of anything else, then
his assertion would verily be idle or vain. Know that these six enter
into the production of all effects. That of which are all these (which
thou perceivest) is called Asat. [1311] These five, and Kala (or Jiva),
the potencies of past acts, and ignorance,--these eight eternal essences
are the causes of the birth and destruction of all creatures. [1312] When
creatures are destroyed it is into these that they enter; and when they
take birth, it is again from them they do so. Indeed, after destruction,
a creature resolves itself into those five primal essences. His body is
made of earth; his ear has its origin in space; his eye hath light for
its cause; his life (motion) is of wind, and his blood is of water,
without doubt. The two eyes, the nose, the two ears, the skin, and the
tongue (constituting the fifth), are the senses. These, the learned know,
exist for perception of their respective objects. [1313] Vision, hearing,
smelling, touching, and tasting are the functions of the senses. The five
senses are concerned with five objects in five ways. Know, by the
inference of reason, their similitude of attributes. [1314] Form, scent,
taste, touch, and sound, are the five properties that are (respectively)
apprehended by the five senses in five different ways. These five
properties, viz., form, scent, taste, touch, and sound, are not really
apprehended by the _senses_ (for these are inert), but it is the Soul
that apprehends them _through_ the senses. That which is called Chitta is
superior to the multitude of senses. Superior to Chitta is Manas.
Superior to Manas is Buddhi, and superior to Buddhi is Kshetrajna. [1315]
At first a living creature perceives different objects through the
senses. With Manas he reflects over them, and then with the aid of Buddhi
he arrives at certitude of knowledge. Possessed of Buddhi, one arrives at
certainty of conclusions in respect of objects perceived through the
senses. The five senses, Chitta, Mind and Understanding (which is the
eighth in the tale),--these are regarded as organs of knowledge by those
conversant with the science of Adhyatma. The hands, the feet, the anal
duct, the membrum virile, the mouth (forming the fifth in the tale),
constitute the five organs of action. The mouth is spoken of as an organ
of action because it contains the apparatus of speech, and that of
eating. The feet are organs of locomotion and the hands for doing various
kinds of work. The anal duct and the membrum, virile are two organs that
exist for a similar purpose, viz., for evacuation. The first is for
evacuation of stools, the second for that of urine as also of the vital
seed when one feels the influence of desire. Besides these, there is a
sixth organ of action. It is called muscular power. These then are the
names of the six organs of action according to the (approved) treatises
bearing on the subject. I have now mentioned to thee the names of all the
organs of knowledge and of action, and all the attributes of the five
(primal) essences. [1316] When in consequence of the organs being
fatigued, they cease to perform their respective functions, the owner of
those organs, because of their suspension, is said to sleep. If, when the
functions of these organs are suspended, the functions of the mind do not
cease, but on the other hand the mind continues to concern itself with
its objects, the condition of consciousness is called Dream. During
wakefulness there are three states of the mind, viz., that connected with
Goodness, that with Passion, and that with Darkness. In dream also the
mind becomes concerned with the same three states. Those very states,
when they appear in dreams, connected with pleasurable actions, come to
be regarded with applause. Happiness, success, knowledge, and absence of
attachment are the indications of (the wakeful man in whom is present)
the attribute of Goodness. Whatever states (of Goodness, Passion, or
Darkness) are experienced by living creatures, as exhibited in acts,
during their hours of Wakefulness, reappear in memory during their hours
of steep when they dream. The passage of our notions as they exist during
wakefulness into those of dreams, and that of notions as they exist in
dreams into those of wakefulness, become directly apprehensible in that
state of consciousness which is called dreamless slumber. That is
eternal, and that is desirable. [1317] There are five organs of knowledge,
and five of actions; with muscular power, mind, understanding, and
Chitta, and with also the three attributes of Sattwa, Rajas, and Tamas,
the tale, it has been said, comes up to seventeen. The eighteenth in the
enumeration is he who owneth the body, Indeed, he who lives in this body
is eternal. All those seventeen (with Avidya or Ignorance making
eighteen), dwelling in the body, exist attached to him who owns the body.
When the owner disappears from the body, those eighteen (counting Avidya)
cease to dwell together in the body. Or, this body made up of the five
(primal) essences is only a combination (that must dissolve away). The
eighteen attributes (including Avidya), with him that owneth the body,
and counting stomachic heat numbering twentieth in the tale, form that
which is known as the Combination of the Five. There is a Being called
Mahat, which, with the aid of the wind (called Prana), upholds this
combination containing the twenty things that have been named, and in the
matter of the destruction of that body the wind (which is generally
spoken of as the cause) is only the instrument in the hands of that same
Mahat. Whatever creature is born is resolved once more into the five
constituent elements upon the exhaustion of his merits and demerits; and
urged again by the merits and demerits won in that life enters into
another body resulting from his acts. [1318] His abodes always resulting
from Avidya, desire, and acts, he migrates from body to body, abandoning
one after another repeatedly, urged on by Time, like a person abandoning
house after house in succession. They that are wise, and endued with
certainty of knowledge, do not give way to grief upon beholding this
(migration). Only they that are foolish, erroneously supposing
relationships (where relationship in reality there is none) indulge in
grief at sight of such changes of abode. This Jiva is no one's relation;
there is none again that may be said to belong to him. He is always
alone, and he himself creates his own body and his own happiness and
misery. This Jiva is never born, nor doth he ever die. Freed from the
bond of body, he succeeds sometimes in attaining to the highest end.
Deprived of body, because freed through the exhaustion of acts from
bodies that are the results of merits and demerits, Jiva at last attains
to Brahma. For the exhaustion of both merits and demerits, Knowledge has
been ordained as the cause in the Sankhya school. Upon the exhaustion of
merit and demerit, when Jiva attains to the status of Brahma, [1319] (they
that are learned in the scriptures) behold (with the eye of the
scriptures) the attainment of Jiva to the highest end.'"



SECTION CCLXXVI

"Yudhishthira said, 'Cruel and sinful that we are, alas, we have slain
brothers and sires and grandsons and kinsmen and friends and sons. How, O
grandsire, shall we dispel this thirst for wealth. Alas, through that
thirst we have perpetrated many sinful deeds.'

"Bhishma said, 'In this connection is cited the old narrative of what was
said by the ruler of the Videhas unto the enquiring Mandavya. The ruler
of the Videhas said, 'I have nothing (in this world), yet I live in great
happiness. If the whole of Mithila (which is said to be my kingdom) burn
in a conflagration, nothing of mine will be burnt down. Tangible
possessions, however valuable, are a source of sorrow to men of
knowledge; while possessions of even little value fascinate the
foolish. [1320] Whatever happiness exists here, derivable from the
gratification of desire, and whatever heavenly happiness exists of high
value, do not come up to even a sixteenth part of the felicity that
attends the total disappearance of desire. As the horns of a cow grow
with the growth of the cow itself, after the same manner the thirst for
wealth increases with increasing acquisitions of wealth. Whatever the
object for which one feels an attachment, that object becomes a source of
pain when it is lost. One should not cherish desire. Attachment to desire
leads to sorrow. When wealth has been acquired, one should apply it to
purposes of virtue. One should even then give up desire. [1321] The man of
knowledge always looks upon other creatures even as he looks upon
himself. Having cleansed his soul and attained to success, he casts off
everything here. [1322] By casting off both truth and falsehood, grief and
joy, the agreeable and disagreeable, fearlessness and fear, one attains
to tranquillity, and becomes free from every anxiety. That thirst (for
earthly things) which is difficult of being cast off by men of foolish
understanding, which wanes not with the wane of the body, and which is
regarded as a fatal disease (by men of knowledge), one who succeeds in
casting off is sure to find felicity. The man of virtuous soul, by
beholding his own behaviour that has become bright as the moon and free
from evil of every kind, succeeds in happily attaining to great fame both
here and hereafter.' Hearing these words of the king, the Brahmana became
filled with joy, and applauding what he heard, Mandavya betook himself to
the path of Emancipation.'"



SECTION CCLXXVII

"Yudhishthira said, 'Time, that is fraught, with terror unto all
creatures, is running his course. What is that source of good after which
one should strive? Tell me this, O grandsire!'

"Bhishma said, 'In this connection is cited the old narrative of a
discourse between a sire and a son. Listen to it, O Yudhishthira! Once on
a time, O son of Pritha, a regenerate person devoted only to the study of
the Vedas had a very intelligent son who was known by the name of
Medhavin. Himself conversant with the religion of Emancipation, the, son
one day asked his father who was not conversant with that religion and
who was engaged in following the precepts of the Vedas, this question.'

"The son said, 'What should a man of intelligence do, O sire, knowing
that the period of existence allotted to men runs fast away? Tell me this
truly and in proper order, O father, so that, guided by thy instructions
I may set myself to the acquisition of virtue.'

"The sire said, 'Having studied the Vedas all the while observing the
duties of Brahmacharya, O son, one should then desire for offspring for
the sake of rescuing one's sires. Having established one's fire then and
performing the sacrifices that are ordained, one should then retire into
the woods and (having lived as a forest-recluse) one should then become a
Muni (by casting off everything and calmly waiting for dissolution).'

"The son said, 'When the world is thus assailed and thus besieged on all
sides, and when such irresistible (bolts) are falling in every direction,
how can you speak so calmly?'

"The sire said, 'How is the world assailed? By what is it besieged? What
are those irresistible bolts that are falling on every side? Dost thou
frighten me with thy words?'

"The son said, 'The world is assailed by Death. It is besieged by what is
it besieged? What are those irresistible bolts that are falling on every
side? Dost thou frighten me with thy words?'

"The son said, 'The world is assailed by Death. It is besieged by
Decrepitude. Days and Nights are continually falling (like bolts). Why do
you not take heed of these? When I know that Death does not wait here for
any one (but snatches all away suddenly and without notice), how can I
possibly wait (for his coming) thus enveloped in a coat of Ignorance and
(heedlessly) attending to my concerns? When as each night passes away the
period of every one's life wears away with it, when, indeed, one's
position is similar to that of a fish in a piece of shallow water, who
can feel happy? Death encounters one in the very midst of one's concerns,
before the attainment of one's objects, finding one as unmindful as a
person while engaged in plucking flowers. [1323] That which is kept for
being done tomorrow should be done today; and that which one thinks of
doing in the afternoon should be done in the forenoon. Death does not
wait, mindful of one's having done or not done one's acts. Do today what
is for thy good (without keeping it for tomorrow). See that Death, who is
irresistible, may not overcome thee (before you accomplish thy acts). Who
knows that Death will not come to one this very day? Before one's acts
are completed, Death drags one away. One should, therefore, commence to
practise virtue while one is still young (without waiting for one's old
age). for life is uncertain. By acquiring virtue one is sure to eternal
happiness both here and hereafter. Overpowered by folly one girds up
one's loins for acting on behalf of one's sons and wives. By
accomplishing acts foul or fair, one gratifies these (relatives). Him
possessed of sons and animals, and with mind devotedly attached to them,
Death seizes and runs away like a tiger bearing away a sleeping
deer. [1324] While one is still engaged in winning diverse objects of
desire, and while still unsatiated with one's enjoyment, Death seizes one
and runs away like a she-wolf seizing a sheep and running away with it.
'This has been done',--'this remains to be done',--'this other is half
done',--one may say thus to oneself; but Death, unmindful of one's desire
to finish one's unfinished acts, seizes and drags one away. One that has
not yet obtained the fruit of what one has already done, amongst those
attached to action, one busied with one's field or shop or house, Death
seizes and carries away. The weak, the strong; the wise, the brave, the
idiotic, the learned, or him that has not yet obtained the gratification
of any of his desires, Death seizes and bears away. Death, decrepitude,
disease, sorrow, and many things of a similar kind, are incapable of
being avoided by mortals. How, then, O father, canst thou sit so at thy
ease? As soon as a creature is born, Decrepitude and Death come and
possess him for his destruction. All these forms of existence mobile and
immobile, are possessed by these two (viz., Decrepitude and Death). When
the soldiers that compose Death's army are on their march, nothing can
resist them, except that one thing, viz., the power of Truth, for in
Truth alone Immortality dwells. The delight that one feels of residing in
the midst of men is the abode of Death. The Sruti declares that that
which is called the forest is the true fold for the Devas, while the
delight one feels in dwelling in the midst of men is, as it were, the
cord for binding the dweller (and making him helpless). [1325] The
righteous cut it and escape. The sinful do not succeed in cutting it (and
freeing themselves). He who does not injure other creatures in thought,
word and deed, and who never injures others by taking away their means of
sustenance, is never injured by any creature. [1326] For these reasons,
one should practise the vow of truth, be steadily devoted to the vow of
truth, and should desire nothing but the truth. Restraining all one's
senses and looking upon all creatures with an equal eye, one should
vanquish Death with the aid of Truth. Both Immortality and Death are
planted in the body. Death is encountered from folly, and Immortality is
won by Truth. Transcending desire and wrath, and abstaining from injury,
I shall adopt Truth and happily achieving what is for my good, avoid
Death like an Immortal. Engaged in the Sacrifice that is constituted by
Peace, and employed also in the Sacrifice of Brahma, and restraining my
senses, the Sacrifices I shall perform are those of speech, mind, and
acts, when the sun enters his northerly course. [1327] How can one like me
perform an Animal Sacrifice which is fraught with cruelty? How can one
like me, that is possessed of wisdom, perform like a cruel Pisacha, a
Sacrifice of Slaughter after the manner of what is laid down for the
Kshatriyas,--a Sacrifice that is, besides, endued with rewards that are
terminable? In myself have I been begotten by my own self. O father,
without seeking to procreate offspring, I shall rest myself on my own
self. I shall perform the Sacrifice of Self, I need no offspring to
rescue me. [1328] He whose words and thoughts are always well-restrained,
he who has Penances and Renunciation, and Yoga, is sure to attain to
everything through these. There is no eye equal to Knowledge. There is no
reward equal to Knowledge. There is no sorrow equal to attachment. There
is no happiness equal to Renunciation. For a Brahmana there can be no
wealth like residence in solitude, an equal regard for all creatures,
truthfulness of speech, steady observance of good conduct, the total
abandonment of the rod (of chastisement), simplicity, and the gradual
abstention from all acts. [1329] What need hast thou with wealth and what
need with relatives and friends, and what with spouses? Thou art a
Brahmana and thou hast death to encounter. Search thy own Self that is
concealed in a cave. Whither have thy grandsires gone and whither thy
sire too?' [1330]

"Bhishma said, 'Hearing these words of his son, the sire acted in the way
that was pointed out, O king! Do thou also act in the same way, devoted
to the religion of Truth.'"



SECTION CCLXXVIII

"Yudhishthira said, 'Of what behaviour must a man be, of what acts, of
what kind of knowledge, and to what must he be devoted, for attaining to
Brahma's place which transcends Prakriti and which is unchangeable?'

"Bhishma said, 'One that is devoted to the religion of Emancipation,
frugal in fare, and the master of one's senses, attains to that high
place which transcends Prakriti and is unchangeable. [1331] Retiring from
one's home, regarding gain and loss in the same light, restraining the
senses, and disregarding all objects of desire even when they are ready
(for enjoyment), one should adopt a life of Renunciation. [1332] Neither
with eye, nor with word, nor in thought, should one disparage another.
Nor should one speak evil of any person either in or out of his hearing.
One should abstain from injuring any creature, and conduct oneself
observing the course of the Sun. [1333] Having come into this life, one
should not behave with unfriendliness towards any creature. One should
disregard opprobrious speeches, and never in arrogance deem oneself as
superior to another. When sought to be angered by another, one should
still utter agreeable speeches. Even when calumniated, one should not
calumniate in return. One should not behave in a friendly or an
unfriendly way in the midst of human beings. One should not go about
visiting many houses in one's round of mendicancy. Nor should one go to
any house having received a previous invitation (to dinner). [1334] Even
when bespattered with filth (by others), one should, resting firmly in
the observance of one's duties, refrain from addressing such bespatterers
in disagreeable speeches. One should be compassionate. One should abstain
from returning an injury. One should be fearless; one should refrain from
self-laudation. The man of restrained senses should seek his dole of
charity in a householder's abode when the smoke has ceased to rise from
it, when the sound of the husking rod is hushed, when the hearth-fire is
extinguished, when all the inmates have finished their meals, or when the
hour is over for setting the dishes. [1335] He should content himself with
only as much as is barely necessary for keeping body and soul together.
Even that much of food which produces gratification should not be coveted
by him. When he fails to obtain what he wants, he should not suffer
himself to cherish discontent. Success, again, in obtaining what he
wants, should not make him glad. [1336] He should never wish for such
things as are coveted by ordinary men. He should never eat at anybody's
house when respectfully invited thereto. One like him should reprobate
such gains as are obtained with honour. [1337] He should never find fault
(on account of staleness, etc.) with the food placed before him, nor
should he applaud its merits. He should covet a bed and a seat that are
removed from the haunts of men. The places he should seek are such as a
deserted house, the foot of a tree, a forest, or a cave. Without allowing
his practices to be known by others, or concealing their real nature by
appearing to adopt others (that are hateful or repulsive), he should
enter his own Self. [1338] By association with Yoga and dissociation from
company, he should be perfectly equable, steadily fixed, and uniform. He
should not earn either merit or demerit by means of acts. [1339] He should
be always gratified, well-contented, of cheerful face and cheerful
senses, fearless, always engaged in mental recitation of sacred mantras,
silent, and wedded to a life of Renunciation. Beholding the repeated
formation and dissolution of his own body with the senses that result
from and resolve into the elemental essences, and seeing also the advent
and departure of (other) creatures, he should become free from desire and
learn to cast equal eyes upon all, subsisting upon both cooked and
uncooked food. Frugal in respect of his fare, and subjugating his senses,
he achieves tranquillity of Self by Self. [1340] One should control the
(rising) impulses of words, of the mind, of wrath, of envy, of hunger,
and of lust. Devoted to penances for cleansing his heart, he should never
allow the censures (of others) to afflict his heart. One should live,
having assumed a status of neutrality with respect to all creatures, and
regard praise and blame as equal. This, indeed, is the holiest and the
highest path of the Sannyasa mode of life. Possessed of high soul, the
Sannyasin should restrain his senses from all things and keep himself
aloof from all attachments. He should never repair to the places visited
by him and the men known to him while leading the prior modes of life.
Agreeable to all creatures, and without a fixed home, he should be
devoted to the contemplation of Self. He should never mingle with
house-holders and forest-recluses. He should eat such food as he may
obtain without effort (and without having thought of it
beforehand). [1341] He should never suffer joy to possess his heart. To
those that are wise such a life of Renunciation is the means for the
attainment of Emancipation. To those, however, that are fools the
practice of these duties is exceedingly burthensome. The sage Harita
declared all this to be the path by which Emancipation is to be achieved.
He who sets forth from his home, having assured all creatures of his
perfect harmlessness, attains to many bright regions of felicity which
prove unending or eternal.'"



SECTION CCLXXIX

"Yudhishthira said, 'All men speak of ourselves as highly fortunate. In
truth, however, there is no person more wretched than ourselves. Though
honoured by all the world, O best of the Kurus, and though we have been
born among men, O grandsire, having been begotten by the very gods, yet
when so much sorrow has been our lot, it seems, O reverend chief, that
birth alone in an embodied form is the cause of all sorrow. Alas, when
shall we adopt a life of Renunciation that is destructive of
sorrow? [1342] Sages of rigid vows freed from the seven and ten (i.e., the
five breaths, mind, understanding, and the ten organs of knowledge and
action), from the five faults of Yoga (viz., desire, wrath, covetousness,
fear, and sleep) that constitute the chief causes (for binding man to
repeated rounds of earthly life), and from the other eight, viz., the
five objects of the senses and the three attributes (of Sattwa, Rajas,
and Tamas), have never to incur rebirth. When, O scorcher of foes, shall
we succeed in abandoning sovereignty for adopting a life of renunciation?'

"Bhishma said, 'Everything, O great monarch, hath an end. Everything hath
bounds assigned to it. Even rebirth, it is well-known, hath an end. In
this world there is nothing that is, immutable. Thou thinkest, O king,
that this (viz., the affluence with which thou art invested is a fault).
That it is not so is not true, in regard to our present topic of
disquisition. Ye, however, are conversant with virtue, and have
readiness. It is certain, therefore, that ye shall attain to the end of
your sorrow, (viz., Emancipation) in time. [1343] Jiva equipped with body,
O king, is not the author of his merits and demerits (or their fruits as
represented by happiness and misery). On the other hand, he becomes
enveloped by the Darkness (of Ignorance having attachment and aversion
for its essence) that is born of his merits and demerits. [1344] As the
wind impregnated with dust of antimony once again seizes the
efflorescence of realgar and (though itself destitute of colour) assumes
the hues of the substances which it has seized and tinges the different
points of the compass (which represent its own hueless progenitor, viz.,
space), after the same manner, Jiva, though himself colourless, assumes a
hue in consequence of being enveloped by Darkness and variegated by the
fruits of action, and travels from body to body (making his own stainless
and immutable progenitor appear as stained and changeful). [1345] When
Jiva succeeds in dispelling by means of Knowledge, the Darkness that
invests him in consequence of Ignorance, then Immutable Brahma becomes
displayed (in all His glory). The Sages say that reversion to Immutable
Brahma is incapable of being achieved by Acts. Thyself, others in the
world, and the deities too, should reverence them that have achieved
Emancipation. All the great Rishis never desist from culture of
Brahma. [1346] In this connection is cited that discourse which was sung
(by the preceptor of the Daityas) in days of old. Listen, O monarch, with
undivided attention to the course of conduct that was followed by the
Daitya Vritra after he became divested of all his prosperity. Depending
only upon his intelligence, he did not indulge in sorrow, in the midst of
his enemies, although he was deprived of sovereignty, O Bharata! Unto
Vritra, when in days of old he was reft of sovereignty, (his preceptor)
Usanas said, 'I hope, O Danava, that in consequence of thy defeat thou
dost not cherish any grief?'

"Vritra said, 'Without doubt, having understood, by the aid of truth and
penances, the advent and departure of all living creatures, I have ceased
to indulge in either grief or joy. Urged by Time creatures sink
helplessly in hell. Some again, the sages say, go to heaven. All these
pass their time in contentment. Passing their allotted periods in heaven
and hell, and with some portion of their merits and demerits unexhausted
(by enjoyment and suffering), they repeatedly take birth, impelled by
Time. Chained by the bonds of Desire, creatures pass through myriads of
intermediate life and fall helplessly into hell. [1347] I have seen that
creatures come and go even thus. The lesson inculcated in the Scriptures
is that one's acquisitions correspond with one's acts. [1348] Creatures
take birth as men or as intermediate animals or as gods and go to hell.
Having acted in lives, that are past in such a way as to deserve them,
all creatures, subject to the ordinances of the Destroyer, meet with
happiness and misery, the agreeable and the disagreeable. Having enjoyed
the measure of weal or woe that corresponds with their acts, creatures
always come back by the old path, [1349] which is measured by the measure
of acts.' Then the illustrious Usanas addressed the Asura Vritra who was
thus talking of the highest refuge of the creation, saying, 'O
intelligent Daitya, why, O child, dost thou utter such foolish
rhapsodies?'

"Vritra said, 'The severe penances which I underwent from greed of
victory are well-known to thee as also to other sages. Appropriating
diverse scents and diverse kinds of tastes that other creatures had for
enjoying, I swelled up with my own energy, afflicting the three worlds.
Decked with myriads of effulgent rays I used to rove through the skies
(on my celestial car), incapable of being defeated by any creature and
fearing none. I achieved great prosperity through my penances and lost it
again through my own acts. Relying on my fortitude, however, I do not
grieve for this change. Desirous (in days of yore) of fighting the great
Indra, the high-souled ruler of the heavens, I beheld in that battle the
illustrious Hari, the puissant Narayana. [1350] He who is called
Vaikuntha, Purusha, Ananta, Sukla, Vishnu, Sanatana, Munjakesa,
Harismasru, and the Grandsire of all creatures. [1351] Without doubt,
there is still a remnant (to be enjoyed by me) of the rewards attaching
to that penance represented by a sight of the great Hari. It is in
consequence of that unexhausted remnant that I have become desirous of
asking thee, O illustrious one, about the fruits of action! [1352] Upon
which order (of men) hath been established high Brahma prosperity? In
what mariner, again, doth high prosperity fall off? From whom do
creatures spring and live? Through whom again do they act? What is that
high Fruit by attaining to which a creature succeeds in living eternally
as Brahma? By what Act or by what Knowledge can that fruit be achieved?
It behoveth thee, O learned Brahmana, to expound these to me.'

"Recapitulated by me, O lion among kings, listen with undivided
attention, O bull of men, with all thy brothers, to what the sage Usanas
then said after he had been thus addressed by that prince of Danavas.'"



SECTION CCLXXX

"Usanas said, 'I bow to that divine and illustrious and puissant Being
who holds this earth with the firmament in his arms. I shall speak to
thee of the pre-eminent greatness of that Vishnu whose head, O best of
the Danavas, is that Infinite place (called Emancipation).'

"While they were thus conversing with each other there came unto them the
great sage Sanatkumara of righteous soul for the purpose of dispelling
their doubts. Worshipped by the prince of Asuras and by the sage Usanas,
that foremost of sages sat down on a costly seat. After Kumara of great
wisdom had been seated (at his ease), Usanas said unto him, 'Discourse to
this chief of the Danavas on the pre-eminent greatness of Vishnu.'
Hearing these words, Sanatkumara uttered the following, fraught with
grave import, upon the pre-eminent greatness of Vishnu unto the
intelligent chief of the Danavas, 'Listen, O Daitya, to everything about
the greatness of Vishnu. Know, O scorcher of foes, that the entire
universe rests on Vishnu. O thou of mighty arms, it is He who creates all
creatures mobile and immobile. In course of Time it is He, again, who
withdraws all things and in Time it is He who once more casts them forth
from Himself. Into Hari all things merge at the universal destruction and
from Him all things again come forth. Men possessed of scriptural lore
cannot obtain him by such lore. Nor can He be obtained by Penances, nor
by Sacrifices. The only means by which He can be attained is by
restraining the Senses. Nor that sacrifices are entirely useless towards
such an end. For one, by relying upon both external and internal acts,
and upon one's own mind, can purify (them) by one's own understanding. By
such means, one succeeds in enjoying infinity in the world. [1353] As a
goldsmith purifies the dross of his metal by repeatedly casting it into
the fire with very persistent efforts of his own, after the same manner
Jiva succeeds in cleaning himself by his course through hundreds of
births. Some one may be seen to purify himself in only one life by mighty
efforts. As one should with care wipe stains from off one's person before
they become thick, after the same manner one should, with vigorous
efforts, wash off one's faults. [1354] By mixing only a few flowers with
them, grains of sesame cannot be made to cast off their own odour (and
become at once fragrant). After the same manner, one cannot, by cleansing
one's heart only a little, succeed in beholding the Soul. When, however,
those grains are perfumed repeatedly with the aid of a large quantity of
flowers, it is then that they cast off their own odour and assume that of
the flowers with which they are mixed. After this manner, faults, in the
form of attachments to all our environments, are dispelled by the
understanding in course of many lives, with the aid of a large dose of
the attribute of the Sattwa, and by means of efforts born of
practice. [1355] Listen, O Danava, by what means creatures attached to
acts and those unattached to them attain the causes that lead to their
respective states of mind. [1356] Listen to me with undivided attention. I
shall, in their due order, discourse to thee, O puissant Danava, as to
how creatures betake themselves to action and how they give up
action. [1357] The Supreme Lord creates all creatures mobile and immobile.
He is without beginning and without end. Unendued with attributes of any
kind, he assumes attributes (when he chooses to create). He is the
universal Destroyer, the Refuge of all things, the Supreme Ordainer, and
pure Chit. [1358] In all creatures it is He who dwells as the mutable and
the immutable. It is He who, having eleven modifications for His essence,
drinketh this universe with His rays. [1359] Know that the Earth is His
feet. His head is constituted by Heaven. His arms, O Daitya, are the
several points of the compass or the horizon. The intermediate space is
His ears. The light of His eye is the Sun, and His mind is in the Moon.
His understanding dwells always in Knowledge, and His tongue is in
Water. [1360] O best of Danavas, the Planets are in the midst of His
brows. The starts and constellations are from the light of His eyes. The
Earth is in His feet. O Danava! Know also that the attributes of Rajas,
Tamas, and Sattwa are of Him. He is the fruit (or end) of all the modes
of life, and He it is who should be known as the fruit (or reward) of all
(pious) acts (such as Japa and Sacrifice, etc.). [1361] The Highest and
Immutable, He is also the fruit of abstention from all work. The Chandas
are the hair on His body, and Akshara (or Pranava) is His word. The
diverse orders (of men) and the modes of life are His refuge. His mouths
are many. Duty (or religion) is planted in his heart. He is Brahma; He is
the highest Righteousness; He is Sat and He is Asat; [1362] He is Sruti;
He is the scriptures; He is the Sacrificial vessel; He is the six and ten
Ritwijes; He is all the Sacrifices; He is the Grandsire (Brahman); He is
Vishnu; He is the twin Aswins; and He is Purandara; [1363] He is Mitra; He
is Varuna; He is Yama; He is Kuvera the lord of treasures. Although the
Ritwijes seem to behold Him as separate, He is, however, known to them as
one and the same. Know that this entire universe is under the control of
One divine Being. [1364] The Veda that is in the soul, O prince of
Daityas, regards the unity of various creatures. When a living creature
realises this unity in consequence of true knowledge, he is then said to
attain to Brahma. The period of time for which one creation exists or for
which if ceases to exist is called a Kalpa. Living creatures exist for a
thousand millions of such Kalpas. Immobile creatures also exist for an
equal period. The period for which a particular creation exists is
measured by many thousands of lakes (in the following way), O Daitya!
Conceive a lake that is one Yojana in width, one Krosa in depth, and five
hundred Yojanas in length. Imagine many thousands of such lakes. Seek
then to dry up those lakes by taking from them, only once a day, as much
water as may be taken up with the end of a single hair. The number of
days would pass in drying them up completely by this process represents
the period that is occupied by the life of one creation from its first
start to the time of its destruction. [1365] The highest Evidence (for all
things) says that creatures have six colours, viz., Dark, Tawny, Blue,
Red, Yellow, and White. These colours proceed from mixtures in various
proportions of the three attributes of Rajas, Tamas, and Sattwa. Where
Tamas predominates, Sattwa falls below the mark, and Rajas keeps to the
mark, the result is the colour called Dark. When Tamas predominates as
before, but the relations between Sattwa and Rajas are reversed, the
result is the colour called Tawny. When Rajas predominates, Sattwa falls
below the mark, and Tamas keeps to the mark, the result is the colour
called Blue. When Rajas predominates as before and the proportion is
reversed between Sattwa and Tamas, the result is the intermediate colour
called Red. That Colour is more agreeable (than the preceding one). When
Sattwa predominates, Rajas falls below the mark and, Tamas keeps to the
mark, the result is the colour called Yellow. It is productive of
happiness. When Sattwa predominates and the proportion is reversed
between Rajas and Tamas, the result is the colour called White. It is
productive of great happiness. [1366] The White is the foremost colour. It
is sinless in consequence of its being free from attachment and aversion.
It is without grief, and free from the toil involved in Pravritti. Hence,
White, O prince of Danavas, leads to success (or Emancipation). Jiva, O
Daitya, having undergone thousands of births derived through the womb,
attains to success. [1367] That success is the identical end which the
divine Indra declared after having studied many auspicious spiritual
treatises and which has for its essence the apprehension of the Soul. The
end again that creatures obtain is dependent oil their colour, and
colour, in its turn, depends upon the character of the Time that sets in,
O Daitya! [1368] The stages of existence, O Daitya, through which Jiva
must pass are not unlimited. They are fourteen hundreds of thousands ill
number. In consequence of them Jiva ascends, stays, and falls down as the
case may be. [1369] The end that is attained by a Jiva of dark flue is
very low, for he becomes addicted to acts that lead to hell and then has
to rot in hell. [1370] The learned say that in consequence of his
wickedness, the continuance (in such form) of a Jiva is measured by many
thousands of Kalpas. [1371] Having passed many hundred thousands of years
in that condition, Jiva then attains to the colour called Tawny (and
becomes born as an intermediate creature). In that condition he dwells
(for many long years), in perfect helplessness. At last when his sins are
exhausted (in consequence of his having endured all the misery they are
capable of bringing), his mind, casting off all attachments, cherishes
Renunciation. [1372] When Jiva becomes endued with the quality of Sattwa,
he then dispels everything connected with Tamas by the aid of his
intelligence, and exerts (for achieving what is for his good). As the
result of this, Jiva attains to the colour called Red. If the quality of
Sattwa, however, be not gained, Jiva then travels in a round of rebirths
in the world of inert, having attained to the colour called Blue. [1373]
Having attained to that end (viz., Humanity) and having been afflicted
for the duration of one creation by the bonds born of his own acts, Jiva
then attains to the colours called Yellow (or becomes a Deity). Existing
in that condition for the space of a hundred creations, he then leaves it
(for becoming a human being) to return to it once more. [1374] Having
attained to the Yellow colour, Jiva exists for thousands of Kalpas,
sporting as a Deva. Without, however, being emancipated (even then), he
has to stay in hell, enjoying or enduring the fruits of his acts of past
Kalpas and wandering through nine and ten thousand courses. [1375] Know
that Jiva becomes freed from the hell (of acts) as represented by heaven
or godship. After the same manner, Jiva gets, off from the other births
(corresponding with the other colours). Jiva sports for many long Kalpas
in the world of Devas. Falling thence, he once more obtains the status of
Humanity. He then stays in that condition for the space of a hundred and
eight Kalpas. He then attains once more to the status of a Deva. If while
in the status of humanity (for the second time) he falleth through (evil
acts as represented by) Kala (in the form of Kali), he then sinks into
the Dark colour and thus occupies the very lowest of all stages of
existence.

"I shall tell thee now, O foremost of Asuras, how Jiva succeeds in
effecting his Emancipation. Desirous of Emancipation, Jiva, relying upon
seven hundred kinds of acts every one of which is characterised by a
predominance of the attribute of Sattwa, gradually courses through Red
and Yellow and at last attains to White. Arrived here, Jiva travels
through several regions that are most adorable and that have the Eight
well-known regions of felicity beneath them, and all the while pursues
that stainless and effulgent form of existence which is Emancipation's
self. [1376] Know that the Eight (already referred to and) which are
identical with the Sixty (subdivided into) hundreds, are, unto those that
are highly effulgent, only creations of the mind (without having any real
or independent existence). The highest object of acquisition with one
that is White of hue, is that condition (called Turiya) which transcends
the three other states of consciousness, viz., Wakefulness and Dream and
Dreamless slumber. [1377] As regards that Yogin who is unable to abandon
the felicities that Yoga-puissance brings about, he has to dwell (in one
and the same body) for one century of Kalpas in auspiciousness and after
that in four other regions (called Mahar, Jana, Tapas, and Satya). Even
that is the highest end of one belonging to the sixth colour, and who is
Unsuccessful though crowned with success, and who has transcended all
attachments and passions. [1378] That Yogin, again, who falls off from
Yoga practices after having attained the measure of eminence described
already resides in heaven for a century of Kalpas with the, unexhausted
remnant of his past acts (to be exhausted by enjoyment or endurance as
the case may be), and with the seven (viz., the five senses of knowledge
and mind and understanding) purged of all stains in consequence of their
predisposition or proneness towards the attribute of Sattwa. And the
expiry of that period, such a person has to come to the world of men
where he attains to great eminence. [1379] Turning back from the world of
men, he departs for attaining to new forms of existence that run higher
and higher in the upward scale. While engaged in this, he courseth
through seven regions for seven times, his puissance being always
increased in consequence of his Samadhi and the re-awakening from
it. [1380] The Yogin who is desirous of final Emancipation suppresses by
Yoga-knowledge the seven, and continues to dwell in the world of life,
freed from attachments; and taking those seven for certain means of
grief, he casts them off and attains afterwards to that state which is
Indestructible and Infinite. Some say that that is the region of
Mahadeva; some, of Vishnu; some, of Brahman; some, of Sesha; some, of
Nara; some, of the effulgent Chit; and some, of the All-pervading. [1381]
When universal destruction comes, those persons who have succeeded in
completely consuming by Knowledge their gross and subtle and karana
bodies, always enter into Brahma. All their Senses also which have action
for their essence and which are not identical with Brahma, merge into the
same. When the time of universal destruction comes, those Jivas who have
attained to the position of Devas and who have an unexhausted remnant of
the fruits of acts to enjoy or endure, revert to those stages of life in
the subsequent Kalpa which had been theirs in the previous one. This is
due to the similarity of every successive Kalpa to every previous one.
Those again whose acts, at the time of universal destruction, have been
exhausted by enjoyment or endurance in respect of their fruits, falling
down from heaven, take birth among men, in the subsequent Kalpa, for
without Knowledge one cannot destroy one's acts in even a hundred Kalpas.
All superior Beings again, endued with similar powers and similar forms,
revert to their respective destinies at a new creation after a universal
destruction, ascending and descending precisely in the same manner as
during the creation that is dissolved. [1382] As regards, again, the
person who is conversant with Brahma, as long as he continues to enjoy
and endure the unexhausted remnant of his acts of previous Kalpas, it is
said that all creatures and the two stainless sciences live in his body.
When his Chitta becomes cleansed by Yoga, and when he practises Samyama,
this perceptible universe appears to him as only his own fivefold
senses. [1383] Enquiring with a cleansed mind, Jiva attains to a high and
stainless end. Thence he attains to a spot which knows no deterioration,
and thence attains to eternal Brahma that is so difficult of
acquisition. [1384] Thus, Of thou of great might, I have discoursed to
thee of the eminence of Narayana!'

"Vritra said, 'These words of thine, I see, perfectly according with the
truth. Indeed, when this is so, I have no (cause of grief). Having
listened to thy words, O thou of great powers of mind, I have become
freed from sorrow and sin of every kind. O illustrious Rishi, O holy one,
I see this wheel of Time, endued with mighty energy, of the most
effulgent and Infinite Vishnu, has been set in motion. Eternal is that
station, from which all kinds of creation spring. That Vishnu is the
Supreme Soul. He is the foremost of Beings. In Him this entire universe
rests.'

"Bhishma continued, 'Having said these words, O son of Kunti, Vritra cast
off his life-breaths, uniting his soul (in Yoga, with the supreme Soul),
and attained to the highest station.'

"Yudhishthira said, 'Tell me, O grandsire, whether this Janardana
(Krishna) is that illustrious and puissant Lord of whom Sanatkumara spoke
unto Vritra in days of old.'

"Bhishma said, 'The Highest Deity, endued with the six attributes of
(puissance, etc.) is at the Root. Staying there, the Supreme Soul, with
his own energy, creates all these diverse existent things. [1385] Know
that this Kesava who knows no deterioration is from His eighth portion.
Endued with the highest Intelligence, it is this Kesava who creates the
three worlds with an eighth portion (of His energy). Coming immediately
after Him who lies at the Root, this Kesava who is eternal (compared with
all other existent things), changes at the end of each Kalpa. He,
however, who lies at the Root and who is endued with supreme might and
puissance, lies in the waters when universal destruction comes (in the
form of the potential Seed of all things). Kesava is that Creator of pure
Soul who courseth through all the eternal worlds. [1386] Infinite and
Eternal as He is, He fills all space (with emanations from Himself) and
courseth through the universe (in the form of everything that constitutes
the universe). Freed as He is from limitations of every kind such as the
possession of attributes would imply, he suffers himself to be invested
with Avidya and awakened to Consciousness, Kesava of Supreme Soul creates
all things. In Him rests this wondrous universe in its entirety.'

"Yudhishthira said, 'O thou that art conversant with the highest object
of knowledge, I think that Vritra saw beforehand the excellent end that
awaited him. It is for this, O grandsire, that he was happy and did not
yield to grief (in view of his coming Death). He who is White of hue, who
has taken birth in a pure or stainless race, and who has attained to the
rank of a Sadhya, doth not, O sinless one, come back (into the world for
re-birth). Such a person, O grandsire, is freed from both hell and the
status of all intermediate creatures. He, however, who has attained to
either the Yellow or the Red hue, is seen sometimes to be overwhelmed by
Tamas and fall among the order of Intermediate creatures. As regards
ourselves, we are exceedingly afflicted and attached to objects that are
productive of sorrow or indifference or joy. Alas, what will the end be
to which we shall attain? Will it be the Blue or the Dark which is the
lowest of all hues?'

"Bhishma continued, 'Ye are Pandavas. Ye have been born in a stainless
race. Ye are of rigid vows. Having sported in joy in the regions of the
gods, ye shall come back to the world of men. Living happily as long as
the creation lasts, all of you at the next new creation will be admitted
among the gods, and enjoying all kinds of felicities ye will at last be
numbered among the Siddhas. Let no fear be yours. Be you cheerful.'"



SECTION CCLXXXI

"Yudhishthira said, 'How great was the love of virtue possessed by Vritra
of immeasurable energy, whose knowledge was incomparable and whose
devotion to Vishnu was so great. The status occupied by Vishnu of
immeasurable energy is exceedingly difficult of apprehension. How, O
tiger among kings, could Vritra (who was an Asura) comprehended it (so
well)? Thou hast spoken of Vritra's acts. I too have listened to thee in
full faith. In consequence, however, of my seeing that one point (in thy
discourse) is unintelligible (and that, therefore, it requires
explanation), my curiosity has been roused for questioning thee
again. [1387] How, indeed, was Vritra, who was virtuous, devoted to
Vishnu, endued with knowledge of truth derivable from a just
comprehension of the Upanishads and Vedanta, vanquished by Indra, O
foremost of men? O chief of the Bharatas, resolve me this doubt. Indeed,
tell me, O tiger among kings, how Vritra was vanquished by Sakra! [1388] O
grandsire, O thou of mighty arms, tell me in detail how the battle took
place (between the chief of the deities and the foremost of Asuras). My
curiosity to hear it is very great.'

Bhishma said, 'In days of yore, Indra, accompanied by the celestial
forces, proceeded on his car, and beheld the Asura Vritra stationed
before him like a mountain. He was full five hundred Yojanas in height, O
chastiser of foes, and three hundred Yojanas in circumference. Beholding
that form of Vritra, which was incapable of being vanquished by the three
worlds united together, the celestial became penetrated with fear and
full of anxiety. Indeed, suddenly seeing that gigantic form of his
antagonist, O king, Indra was struck with palsy in the lower extremities.
Then, on the eve of that great battle between the deities and the Asuras,
there arose loud shouts from both sides, and drums and other musical
instruments began to beat and blow. Beholding Sakra stationed before him,
O thou of Kuru's race, Vritra felt neither awe nor fear, nor was he
disposed to muster all his energies for the fight. [1389] Then the
encounter commenced, inspiring the three worlds with terror, between
Indra, the chief of the deities, and Vritra of high soul. The entire
welkin was enveloped by the combats of both sides with swords and axes
and lances and darts and spears and heavy clubs and rocks of diverse
sizes and bows of loud twang and diverse kinds of celestial weapons and
fires and burning brands. All the celestials with Grandsire at their
head, and all the highly-blessed Rishis, came to witness the battle, on
their foremost of cars; and the Siddhas also, O bull of Bharata's race,
and the Gandharvas, with the Apsaras, on their own beautiful and foremost
of cars, came there (for the same purpose). Then Vritra, that foremost of
virtuous persons, quickly overwhelmed the welkin and the chief of the
deities with a thick shower of rocks. The celestials, at this, filled
with rage, dispelled with their showers of arrows that thick downpour of
rocks showered by Vritra in battle. Then Vritra, O tiger among the Kurus,
possessed of mighty strength and endued with large powers of illusion,
stupefied the chief of the deities by fighting wholly with the aid of his
powers of illusion. When he of a hundred sacrifices, thus afflicted by
Vritra. was overcome by stupefaction, the sage Vasishtha restored him to
his senses by uttering Somanas.' [1390]

"Vasishtha said, 'Thou art the foremost of the gods, O chief of the
deities, O slayer of Daityas and Asuras! The strength of the three worlds
is in thee! Why, then, O Sakra, dost thou languish so! There, Brahman,
and Vishnu, and Siva, that lord of the universe, the illustrious and
divine Soma, and all the highest Rishis (stand, beholding thee)! Do not,
O Sakra, yield to weakness, like an ordinary person! Firmly resolved on
battle, slay thy foes, O chief of the celestials! There, that Master of
all the worlds, viz., the Three-eyed (Siva), the adored of all the
worlds, is eyeing thee! Cast off this stupefaction, O chief of the
celestials! There, those regenerate Rishis, headed by Vrihaspati, are
praising thee, for thy victory, in celestial hymns.' [1391]

"Bhishma continued, 'While Vasava of great energy was thus being restored
to consciousness by the high-souled Vasishtha, his strength became
greatly enhanced. The illustrious chastiser of Paka then, relying upon
his intelligence, had recourse to high Yoga and with its aid dispelled
these illusions of Vritra. Then Vrihaspati, the son of Angiras, and those
foremost of Rishis possessed of great prosperity, beholding the prowess
of Vritra, repaired to Mahadeva, and impelled by the desire of benefiting
the three worlds, urged him to destroy the great Asura. The energy of
that illustrious lord of the universe thereupon assumed the character of
a fierce fever and penetrated the body of Vritra the lord of
Asuras. [1392] The illustrious and divine Vishnu, adored of all the
worlds, bent upon protecting the universe, entered the thunderbolt of
Indra. Then Vrihaspati of great intelligence and Vasishtha of exceeding
energy, and all the other foremost of Rishis, repairing to Him of a
hundred sacrifices, viz., the boon-giving Vasava, the adored of all the
worlds, addressed him, saying, 'Slay Vritra, O puissant one, without
delay!'

"Maheswara said, 'Yonder, O Sakra, stands the great Vritra, accompanied
by a great force. He is the soul of the universe, capable of going
everywhere, endued with large powers of illusion, and possessed of great
celebrity. This foremost of Asuras is, therefore, incapable of being
vanquished by even the three worlds united together. Aided by Yoga, do
thou slay him, O chief of the deities. Do not disregard him. For full
sixty thousand years, O chief of the celestials, Vritra practised the
severest penances for obtaining strength. Brahman gave him the boons he
had solicited, viz., the greatness that belongs to Yogins, large powers
of illusion, excess of might, and superabundant energy. I impart to thee
my energy, O Vasava! The Danava has now lost his coolness. Do thou,
therefore, slay him now with thy thunderbolt!'

"Sakra said, 'Before thy eyes, O foremost of gods, I shall, through thy
grace, slay with my thunderbolt this invincible son of Diti.'

"Bhishma continued, 'When the great Asura or Daitya was overtaken by that
fever (born of Mahadeva's energy), the deities and the Rishis, filled
with joy, uttered loud cheers, At the same time drums, and conchs of loud
blare, and kettle drums and tabors began to beat and blow by thousands.
Suddenly all the Asuras became afflicted with the loss of memory. In a
trice, their powers of illusion also disappeared. The Rishis and the
deities, ascertaining the foe to be thus possessed, uttered the praises
of both Sakra and Isana, and began to urge the former (to make no delay
in destroying Vritra). The form that Indra assumed on the eve of the
encounter, while seated on his car and while his praises were being
hymned by the Rishis, became such that none could look at it without
awe.'" [1393]



SECTION CCLXXXII

"Bhishma said, 'Listen, O king, to me as I tell thee the symptoms that
appeared on the body of Vritra when he was overtaken by that fever (born
of the energy of Mahadeva). The heroic Asura's mouth began to emit flames
of fire. He became exceedingly pale. His body began to tremble all over.
His breath became hard and thick. His hairs stood on end. His memory, O
Bharata, issued out of his mouth in the form of a fierce, dreadful, and
inauspicious jackal. Burning and blazing meteors fell on his right and
left. Vultures and kanakas and cranes, gathering together, uttered fierce
cries, as they wheeled over Vritra's head. Then, in that encounter,
Indra, adored by the gods, and armed with the thunderbolt, looked hard at
the Daitya as the latter sat on his car. Possessed by that violent fever,
the mighty Asura, O monarch, yawned and uttered inhuman cries. [1394]
While the Asura was yawning Indra hurled his thunderbolt at him. Endued
with exceedingly great energy and resembling the fire that destroys the
creation at the end of the Yuga, that thunderbolt overthrew in a trice
Vritra of gigantic form. Loud shouts were once more uttered by the gods
on all sides when they beheld Vritra slain, O bull of Bharata's race!
Having slain Vritra, Maghavat, that foe of the Danavas, possessed of
great fame, entered heaven with that thunderbolt pervaded by Vishnu. Just
then, O thou of Kuru's race, the sin of Brahmanicide (in her embodied
form), fierce and awful and inspiring all the worlds with dread, issued
out of the body of the slain Vritra. Of terrible teeth and awful, hideous
for ugliness, and dark and tawny, with hair dishevelled, and dreadful
eyes, O Bharata, with a garland of skulls round her neck, and looking
like an (Atharvan) Incantation (in its embodied form), O bull of
Bharata's race, covered all over with blood, and clad in rags and barks
of trees, O thou of righteous soul, she came out of Vritra's body. Of
such dreadful form and mien, O monarch, she sought the wielder of the
thunderbolt (for possessing him). A little while after, O thou of Kuru's
race, the slayer of Vritra, on some purpose connected with the good of
the three worlds, was proceeding towards heaven. Beholding Indra of great
energy thus proceeding on his mission, she seized the chief of the
deities and from that moment stuck to him. [1395] When the sin of
Brahmanicide thus stuck to his person and inspired him with terror, Indra
entered the fibres of a lotus-stalk and dwelt there for many long years.
But the sin of Brahmanicide pursued him closely. Indeed, O son of Kuru,
seized by her, Indra became deprived of all his energies. He made great
efforts for driving her from him, but all those efforts proved abortive.
Seized by her, O bull of Bharata's race, the chief of the deities at last
presented himself before the Grandsire and worshipped him by bending his
head low. Understanding that Sakra was possessed by the sin of
Brahmanicide, [1396] Brahman began to reflect, O best of the Bharatas,
(upon the means of freeing his suppliant). The grandsire at last, O thou
of mighty arms, addressed Brahmanicide in a sweet voice as if from the
desire of pacifying her, and said, 'O amiable one, let the chief of the
celestials, who is a favourite of mine, be freed from thee. Tell me, what
I shall do for thee. What wish of thine shall I accomplish?'

"Brahmanicide said, 'When the Creator of the three worlds, when the
illustrious god adored by the universe, hath been pleased with me, I
regard my wishes as already accomplished. Let my residence be now
appointed. Desirous of preserving the worlds, this rule had been made by
thee. It was thou, O lord, that didst introduced this important
ordinance. [1397] As thou hast been gratified with me, O righteous Lord, O
puissant Master of all the worlds, I shall certainly leave Sakra! But
grant me an abode to dwell in.'

"Bhishma continued, 'The Grandsire replied unto Brahmanicide, saying, 'So
be it!' Indeed, the Grandsire discovered means for dispelling
Brahmanicide from the person of Indra. The Self-create recollected the
high-souled Agni. The latter immediately presented himself to Brahman and
said these words, 'O illustrious and divine Lord, O thou that are without
any defect, I have appeared before thee. It behoveth thee to say what I
shall have to accomplish.'

"Brahman said, 'I shall divide this sin of Brahmanicide into several
portions. For freeing Sakra from her, do thou take a fourth portion of
that sin.'

"Agni said, 'How shall I be rescued from her, O Brahman? O puissant Lord,
do thou appoint the way. I desire to know the means (of my own rescue) in
detail, O adored of all the worlds!'

"Brahman said, 'Unto that man who, overwhelmed by the quality of Tamas,
will abstain from offering thee as an oblation, when he beholds thee in
thy blazing form, seeds, herbs, and juices, that portion of Brahmanicide
which thou wilt take upon thyself shall immediately enter, and leaving
thee shall dwell in him. O carrier off oblations, let the fever of thy
heart be dispelled.'

"Bhishma said, 'Thus addressed by the Grandsire the eater of oblations
and sacrificial offerings accepted his command. A fourth of that sin then
entered his person, O king! The Grandsire then summoned the trees, the
herbs, and all kinds of grass to him, and solicited them to take upon
themselves a fourth of that sin. Addressed by him, the trees and herbs
and grasses became as much agitated as Agni had been at the request, and
they replied unto Grandsire, saying, 'How shall we, O Grandsire of all
the worlds, be ourselves rescued from this sin? It behoveth thee not to
afflict us that have already been afflicted by the fates. O god, we have
always to endure heat and cold and the showers (of the clouds) driven by
the winds, in addition to the cutting and the tearing (that we have to
suffer at the hands of men). We are willing, O Lord of the three worlds,
to take at thy command (a portion of) this sin of Brahmanicide. Let the
means, however, of our rescue be pointed out to us.'

"Brahman said, 'This sin that you shall take shall possess the man who
through stupefaction of judgment will cut or tear any of you when Parva
days come.'

"Bhishma said, 'Thus addressed by the high-souled Brahman, the trees and
herbs and grasses adored the Creator and then went away without tarrying
there. The Grandsire of all the worlds then summoned the Apsaras and
gratifying them with sweet words, O Bharata, said, 'This foremost of
ladies, viz., Brahmanicide, has come out of Indra's person. Solicited by
me, do you take a fourth portion of her into your own persons (for saving
the Chief of the deities).'

"The Apsaras said, 'O Lord of all the gods, at thy command we are fully
willing to take a portion of this sin. But, O Grandsire, do thou think of
the means by which we ourselves may be freed from (the effects of) this
understanding (that we make with thee).'

"Brahman said, 'Let the fever of your hearts be dispelled. The portion of
this sin that you will take upon yourselves shall leave you for instantly
possessing that man who will seek congress with women in their menstrual
season!'

"Bhishma continued, 'Thus addressed by the Grandsire, O bull of Bharata's
race, the diverse tribes of the Apsaras, with cheerful souls, repaired to
their respective places and began to sport in delight. The illustrious
Creator of the three worlds, endued with great ascetic merit, then
recollected the Waters which immediately came to him. Arrived at the
presence of Brahman of immeasurable energy, the Waters bowed unto him and
said these words, 'We have come before thee, O chastiser of foes, at thy
command. O puissant Master of all the worlds, tell us what we are to
accomplish.'

"Brahman said, 'This dreadful sin hath taken possession of Indra, in
consequence of his having slain Vritra. Take ye a fourth part of
Brahmanicide.'

"The Waters said, 'Let it be as thou commandest, O master of all the
worlds. It behoveth thee, however, O puissant Lord of ours, to think of
the means by which we may (in our turn) be rescued from (the consequence
of) this understanding. Though art the Lord of all the deities, and the
supreme refuge of the universe. Who else is there to whom we may pay our
adorations so that he may relieve us from distress.'

"Brahman said, 'Unto that man who stupefied by his understanding and
regarding you lightly will cast into you phlegm and urine and excreta,
this one shall immediately go and thenceforth reside in him. It is in
this way, verily I say unto ye, that your rescue shall be accomplished.'

"Bhishma continued, 'Then the sin of Brahmanicide, O Yudhishthira,
leaving the chief of the deities, proceeded to the abodes that were
ordained for her at the Grandsire's command. It was thus, O ruler of men,
that Indra had become afflicted by that dreadful sin (and it was thus
that he got rid of her). With the Grandsire's permission Indra then
resolved to perform a Horse-sacrifice. It is heard, O monarch, that Indra
having been thus possessed by the sin of Brahmanicide afterwards became
cleansed of her through that Sacrifice. Regaining his prosperity and
slaying thousands of foes, great was the joy that Vasava obtained, O lord
of Earth! From the blood of Vritra, O son of Pritha, were born
high-crested cocks. For this reason, those fowls are unclean (as food)
for the regenerate classes, and those ascetics that have undergone the
rite of initiation. Under all circumstances, O king, do thou accomplish
what is agreeable to the twice-born, for these, O monarch, are known as
gods on earth. It was in this way, O thou of Kurds race, that the mighty
Asura Vritra was slain by Sakra of immeasurable energy by the aid of
subtle intelligence and through the application of means. Thou also, O
son of Kunti, unvanquished on earth, wilt become another Indra and the
slayer of all thy foes. Those men who, on every Parva day, will recite
this sacred narrative of Vritra in the midst of Brahmanas shall never be
stained by any sin. I have now recited to thee one of the greatest and
most wonderful feats of Indra connected with Vritra. What else dost thou
wish to hear?'"



SECTION CCLXXXIII

"Yudhishthira said, 'O grandsire, thou art possessed of great wisdom and
thoroughly conversant with every branch of learning. From this very
narrative of the slaughter of Vritra the wish has arisen in my mind of
asking thee a question. Thou hast said, O ruler of men, that Vritra was
(first) stupefied by Fever, and that then, O sinless one, he was slain by
Vasava with the thunderbolt. How did this Fever, O thou of great wisdom,
arise? O lord, I desire to hear in detail of the origin of Fever.'

"Bhishma said, 'Listen, O king, to the origin, celebrated over all the
world, of Fever. I shall speak in detail on this topic, fully explaining
how Fever first sprang into existence, O Bharata! In days of yore, O
monarch, there was a summit, named Savitri, of the mountains of Meru.
Worshipped by all the worlds, it was endued with great splendour and
adorned with every kind of jewels and gems. That summit was immeasurable
in extent and thither no one could go. [1398] On that mountain summit the
divine Mahadeva used to sit in splendour as if on a bed-stead adorned
with gold. The daughter of the king of mountains, sitting by his side,
shone in brilliance. [1399] The high-souled deities, the Vasus of
immeasurable energy, the high-souled Aswins, those foremost of
physicians, and king Vaisravana waited upon by many a Guhyaka,--that lord
of the Yakshas, endued with prosperity and puissance, and having his
abode on the summit of Kailasa,--all waited upon the highsouled Mahadeva.
And the great sage Usanas, and the foremost of Rishis having Sanatkumara
for their first, and the other celestial Rishis headed by Angiras, and
the Gandharva Viswavasu, and Narada and Parvata, and the diverse tribes
of Apsaras, all came there to wait upon the Master of the universe. A
pure and auspicious breeze, bearing diverse kinds of perfumes, blew
there. The trees that stood there were adorned with the flowers of every
season. A large number of Vidyadharas and Siddhas and ascetics too, O
Bharata, repaired thither for waiting upon Mahadeva, the Lord of all
creatures. Many ghostly beings, also, of diverse forms and aspects, and
many dreadful Rakshasas and mighty Pisachas, of diverse aspects, mad with
joy, and armed with diverse kinds of uplifted weapons, forming the train
of Mahadeva, were there, every one of whom resembled a blazing fire in
energy. The illustrious Nandi stood there at the command of the great
god, blazing with his own energy and armed with a lance that resembled a
flame of fire. Ganga also, that foremost of all Rivers and born of all
sacred waters in the universe, waited there in her embodied form, O son
of Kuru's race, upon that illustrious deity. Thus adored by the celestial
Rishis and the gods, the illustrious Mahadeva of immeasurable energy
dwelt on that summit of Meru.

"After some time had passed away, the Prajapati Daksha [1400] commenced to
perform a Sacrifice according to the ancient rites (laid down in the
Vedas). Unto the Sacrifice of Daksha, all the deities headed by Sakra,
assembling together, resolved to repair. It hath been heard by us that
the high-souled deities, with the permission o f Mahadeva, mounted their
celestial cars resembling the fire or the Sun in splendour, and proceeded
to that spot (on the Himavat) whence the Ganges is said to issue.
Beholding the deities depart, the excellent daughter of the king of
mountains, addressed her divine spouse, viz., the Lord of all creatures,
and said, 'O illustrious one, whither are those deities headed by Sakra
going? O thou that art conversant with the truth, tell me truly, for a
great doubt has filled my mind.'

"Maheswara said, 'O lady that art highly blessed, the excellent Prajapati
Daksha is adoring the gods in a Horse-sacrifice. These denizens of heaven
are proceeding even thither.'

"Uma said, 'Why, O Mahadeva, dost thou not proceed to that Sacrifice?
What objection is there of thy going to that place?'

"Maheswara said, 'O highly blessed lady, the deities in days of yore made
an arrangement in consequence of which no share was assigned to me of
offerings in all Sacrifices. Agreeably to the course that was sanctioned
in consequence of that arrangement, O thou of the fairest complexion, the
deities do not give me, following the old custom, any share of the
sacrificial offerings.'

"Uma said, O illustrious one, among all beings thou art the foremost in
puissance. In merit, in energy, in fame, and in prosperity, thou yieldest
to none, and thou art, indeed, superior to all. In consequence, however,
of this disability in respect of a share (in the Sacrificial offerings) I
am filled with great grief, O sinless one, and a tremor overtakes me from
head to foot.'

"Bhishma continued, 'The goddess (Parvati), having said these words unto
her divine spouse, the Lord of all creatures, O monarch, remained silent,
her heart burning the while in grief. Then Mahadeva, understanding what
was in her heart and what her thoughts were (for wiping off that
disgrace), addressed Nandi, saying, 'Wait here (by the goddess).
Summoning all his Yoga force, that Lord of all lords of Yoga, that god of
gods, that wielder of Pinaka, possessed of mighty energy, quickly
proceeded to the place (where Daksha was sacrificing) accompanied by all
his terrible followers and destroyed that Sacrifice. Amongst these
followers of his, some uttered loud cries, and some laughed terribly, and
some, O king, extinguished the (Sacrificial) fires with blood; and some,
possessed of awful faces, pulling up the sacrificial stakes, began to
whirl them. Others began to devour those that were ministering to the
Sacrifice. Then that sacrifice, thus afflicted on every side, assumed the
form of a deer and sought to fly away through the skies. Ascertaining
that the Sacrifice was running away in that form, the puissant Mahadeva
began to pursue him with bow and arrow. In consequence of the wrath that
then filled the heart of that foremost of all gods, possessed of
immeasurable energy, a dreadful drop of sweat appeared on his forehead.
When that drop of sweat fell down on the earth, there forthwith appeared
a blazing fire resembling the (all-destructive) conflagration that
appears at the end of a Yuga. From that fire issued a dreadful being, O
monarch, of very short stature, possessed of blood-red eyes and a green
beard. His body was covered entirely with hair like a hawk's or an owl's
and his hair stood erect. Of dreadful aspect, his complexion was dark and
his attire blood-red. Like a fire burning a heap of dry grass or straw,
that Being of great energy quickly consumed the embodied form of
Sacrifice. Having accomplished that feat, he then rushed towards the
deities and the Rishis that had assembled there. The deities, filled with
fear, fled in all directions. In consequence of that Being's tread, the
earth, O monarch began to tremble. [1401] Exclamations of Oh and Alas
arose throughout the universe. Marking this, the puissant Grandsire,
showing himself unto Mahadeva, addressed him in the following words.'

"Brahman said, 'O puissant one, the deities will henceforth yield thee a
share of the sacrificial offerings! O Lord of all the deities, let this
wrath of thine be withdrawn by thee! O scorcher of foes, there, those
gods, and the Rishis, in consequence of thy wrath, O Mahadeva, have
become exceedingly agitated. This Being also, that hath sprung from thy
sweat, O foremost of gods, shall wander among creatures, O
righteous-souled one, under the name of Fever. O puissant one, if the
energy of this Being remains all collected together, then the entire
earth herself will not be able to bear him. Let him, therefore, be
distributed into many parts.' When Brahman had said these words, and when
his proper share was appointed of the sacrificial offerings, Mahadeva
replied unto the Grandsire of great energy, saying, 'So be id' Indeed,
the wielder of Pinaka, viz., Bhava, smiled a little and became filled
with joy. And he accepted the share that the Grandsire appointed of the
offerings in sacrifices. Conversant with the properties of everything,
Mahadeva then distributed Fever into many portions, for the peace of all
creatures. Listen, O son, as to how he did this. The heat that is
perceptible in the heads of elephants, the bitumen of mountains, [1402]
the moss that floats on water, the slough of snakes, the sores that
appear in the hoofs of bulls, the sterile tracts of earth that are full
of saline matter, the dullness of vision of all animals, the diseases
that appear in the throats of horses, the crests appearing on the heads
of peacocks, the eye-disease of the koel, [1403] each of these was named
Fever by the high-souled Mahadeva. This is what has been heard by us. The
liver-disease also of sheep, and the hiccup of parrots are also each
known as forms of Fever. To this must be added the toil that tigers
undergo, for that also, O, righteous king, is known as a from of Fever.
Besides these, O Bharata, amongst men, Fever enters all bodies at the
time of birth, of death, and on other occasions. This then that is called
Fever is known to be the dreadful energy of Maheswara. He is endued with
authority over all creatures and should, therefore, be held in respect
and worshipped by all. It was by him that Vritra, that foremost of
virtuous persons, was overtaken when he yawned. It was then that Sakra
hurled his thunderbolt at him. Thunderbolt, penetrating the body of
Vritra, O Bharata, divided him in twain. Divided in twain by the
thunderbolt, the mighty Asura possessed of great Yoga powers, proceeded
to the region of Vishnu of immeasurable energy. It was in consequence of
his devotion to Vishnu that he had succeeded in overwhelming the whole
universe. And it was in consequence of his devotion to Vishnu that he
ascended, when slain, to the region of Vishnu. Thus, O son, adverting: to
the story of Vritra have I recited to thee the narrative in detail of
Fever. Upon what else shall I speak to thee? That man who will read this
account of the origin of Fever with close attention and cheerful heart
shall become free from disease and shall always have happiness for his
share. Filled with gladness, he shall have all the wishes accomplished
upon which he may set his heart.'"



SECTION CCLXXXIV

"Janamejaya said, 'How O Brahmana, was the Horse-sacrifice of the
Prajapati Daksha, the son of Prachetas, destroyed during the age of
Vaivaswata Manu? Understanding that the goddess Uma had become filled
with rage and grief, the puissant Mahadeva, who is the soul of all
things, gave way to wrath. How, again, through his grace, was Daksha
enable to reunite the divided limbs of that Sacrifice? I desire to know
all this. Tell me all this, O Brahmana, truly as it occurred.'

"Vaisampayana said, 'In days of yore Daksha made arrangements for
performing a Sacrifice on the breast of Himavat in that sacred region
inhabited by Rishis and Siddhas where the Ganges issues out of the
mountains. Overgrown with trees and creepers of diverse kinds that spot
abounded with Gandharvas and Apsaras. Surrounded by crowds of Rishis,
Daksha, that foremost of virtuous men, that progenitor of creatures, was
waited upon by the denizens of the earth, the firmament, and the heavens,
with their hands joined together in reverence. The gods, the Danavas, the
Gandharvas, the Pisachas, the Snakes, the Rakshasas, the two Gandharvas
named Haha and Huhu, Tumvuru and Narada, Viswavasu, Viswasena, the
Gandharvas and the Apsaras, the Adityas, the Vasus, the Rudras, the
Sadhyas, the Maruts, all came there with Indra for sharing in the
Sacrifice. The drinkers of Soma, the drinkers of smoke, the drinkers of
Ajya, the Rishis, and the Pitris came there with the Brahmanas. These,
and many other living creatures belonging to the four orders, viz.,
viviparous and oviparous and filth-born and vegetable, were invited to
that Sacrifice. The gods also, with their spouses, respectfully invited
thereto, came on their celestial cars and seated thereon shone like
blazing fires. Beholding them, the Rishi Dadhichi became filled with
grief and wrath, and said, 'This is neither a Sacrifice nor a meritorious
rite of religion, since Rudra is not adored in it. Ye are certainly
exposing yourselves to death and chains. Alas, how untoward is the course
of time. Stupefied by error you do not behold that destruction awaits
you. A terrible calamity stands at your door in course of this great
Sacrifice. Ye are blind to it!' Having said these words, that great Yogin
saw into the future with eyes of (Yoga) contemplation. He beheld
Mahadeva, and his divine spouse, viz., that giver of excellent boons
(seated on the summit of Kailasa) with the highsouled Narada sitting
beside the goddess. Conversant with Yoga, Dadhichi became highly
gratified, having ascertained what was about to happen. All the deities
and others that had come there were of one mind with reference to the
omission to invite the Lord of all creatures. Dadhichi alone, desirous of
leaving that spot, then said, 'By worshipping one who should not be
worshipped, and by refusing to worship him who should be worshipped, a
man incurs the sin of homicide for ever. I have never before spoken an
untruth, and an untruth I shall never speak. Here in the midst of the
gods and the Rishis I say the truth. The Protector of all creatures, the
Creator of the universe, the Lord of all, the Puissant master, the taker
of sacrificial offerings, will soon come to this Sacrifice and you all
shall see him.'

"Daksha said, 'We have many Rudras armed with lances and bearing matted
locks on their heads. They are eleven in number. I know them all, but I
do not know who this (new Rudra) Maheswara is.'

"Dadhichi said, 'This seems to be the counsel of all that are here, viz.,
that Maheswara should not be invited. As, however, I do not behold any
god that can be said to be superior to him. I am sure that this proposed
Sacrifice of Daksha will certainly be overtaken by destruction.'

"Daksha said, 'Here, in this vessel of gold, intended for the Lord of all
Sacrifices, is the sacrificial offering sanctified by mantras and (rites)
according to the ordinance. I intend to make this offering unto Vishnu
who is beyond compare. He is puissant and the Master of all, and unto Him
should sacrifices be performed.'

'Meanwhile,' continued Vaisampayana, 'the goddess Uma, sitting with her
lord, said these words.'

"Uma said, 'What are those gifts, what those vows, and what are those
penances, that I should make or undergo by means of which my illustrious
husband may be able to obtain a half or a third share of the offerings in
sacrifices. Unto his wife who was agitated with grief and who repeated
these words the illustrious Mahadeva said with a joyous countenance,
'Thou dost not know me, O goddess! Thou knowest not, O thou of delicate
limbs and low belly, what words are proper to be addressed to the Lord of
Sacrifices. O lady of large eyes, I know that it is only the sinful, who
are bereft of contemplation, that do not understand me. [1404] It is
through thy power of illusion that the deities with Indra at their head
and the three worlds all become stupefied. [1405] It is to me that the
chanters utter their praises in Sacrifices. It is to me that the
Saman-singers sing their Rathantaras. It is to me that Brahmanas
conversant with the Vedas perform their Sacrifices. And it is to me that
the Adhvaryus dedicate the shares of sacrificial offerings.'

"The goddess said, 'Persons of even ordinary abilities applaud themselves
and indulge in the presence of their spouses. There is no doubt in this.'

"The holy one said, 'O Queen of all the gods, I do not certainly applaud
my ownself. Behold now, O lady of slender waist, what I do. Behold the
Being that I will create, O thou of the fairest complexion, for
(destroying) this Sacrifice (that has displeased thee), O my beautiful
spouse.

"Having said these words unto his spouse Uma who was dearer to him than
his own life, the puissant Mahadeva created from his mouth a terrible
Being whose very sight could make one's hair stand on its end. The
blazing flames that emanated from his body rendered him exceedingly awful
to behold. His arms were many in number and in each was a weapon that
struck the beholder with fear. That Being, thus created, stood before the
great god, with joined hands, and said, 'What commands shall I have to
accomplish?' Maheswara answered him, saying, 'Go and destroy the
Sacrifice of Daksha.' Thus ordered, that Being of leonine prowess who had
issued from the mouth of Mahadeva, desired to destroy the Sacrifice of
Daksha, without putting forth all his energy and without the assistance
of any one else, for dispelling the wrath of Uma. Urged by her wrath, the
spouse of Maheswara, herself assuming a dreadful form that is known by
the name Mahakali, proceeded in the company of that Being who had issued
from Mahadeva's mouth, for witnessing with her own eyes the act of
destruction which was her own (for it was she who had impelled her lord
to accomplish it for her sake). That mighty Being then set out, having
obtained the permission of Mahadeva and having bowed his head unto him.
In energy, strength, and form, he resembled Maheswara himself who had
created him. Indeed, he was the living embodiment of (Mahadeva's) wrath.
Of immeasurable might and energy, and of immeasurable courage and
prowess, he came to be called by the name of Virabhadra--that dispeller
of the goddess's wrath. He then created from the pores of his body a
large number of spirit chiefs known by the name of Raumyas. Those fierce
bands of spirits, endued with terrible energy and prowess and resembling
Rudra himself on that account, rushed with the force of thunder to that
place where Daksha was making preparations for his sacrifice, impelled by
the desire of destroying it. Possessed of dreadful and gigantic forms,
they numbered by hundreds and thousands. They filled the sky with their
confused cries and shrieks. That noise filled the denizens of heaven with
fear. The very mountains were riven and the earth trembled. Whirl winds
began to blow. The Ocean rose in a surge. The fires that were kindled
refused to blaze up. The Sun became dimmed. The planets, the stars, and
constellations, and the moon, no longer shone. The Rishis, the gods, and
human beings, looked pale. A universal darkness spread over earth and
sky. The insulted Rudras began to set fire to everything. Some amongst
them of terrible form began to smite and strike. Some tore up the
sacrificial stakes. Some began to grind and others to crush. Endued with
the speed of wind or thought, some began to rush close and far. Some
began to break the sacrificial vessels and the celestial ornaments. The
scattered fragments strewed the ground like stars bespangling the
firmament. Heaps of excellent viands, of bottles of drink, and of
eatables there were that looked like mountains. Rivers of milk ran on
every side, with clarified butter and Payasa for their mire, creamy curds
for their water, and crystalised sugar for their sands. Those rivers
contained all the six tastes. There were lakes of treacle that looked
very beautiful. Meat of diverse kinds, of the best quality, and other
eatables of various sorts, and many excellent varieties of drink, and
several other kinds of food that might be licked and sucked, began to be
eaten by that army of spirits with diverse mouths. And they began to cast
off and scatter those varieties of food in all directions. In consequence
of Rudra's wrath, every one of those gigantic Beings looked like the
all-destructive Yuga-fire. Agitating the celestial troops they caused
them to tremble with fear and fly away in all directions. Those fierce
spirits sported with one another, and seizing the celestial damsels
shoved and hurled them on all sides. Of fierce deeds, those Beings,
impelled by Rudra's wrath, very soon burnt that Sacrifice although it was
protected with great care by all the deities. Loud were the roars they
uttered which struck every living creature with dread. Having torn off
the head of Sacrifice they indulged in glee and shouts. Then the gods
headed by Brahman, and that progenitor of creatures, viz., Daksha,
joining their hands in reverence, addressed that mighty Being, saying,
'Tell us, who thou art.'

"Virabhadra said, 'I am neither Rudra nor his spouse, the goddess Uma.
Nor have I come here for partaking of the fare (provided in this
Sacrifice). Knowing the fact of Uma's wrath, the puissant Lord who is the
soul of all creatures has given way to wrath. I have not come here for
seeing these foremost of Brahmanas. I have not come here urged by
curiosity. Know that I have come here for destroying this Sacrifice of
yours. I am known by the name of Virabhadra and I have sprung from the
wrath of Rudra. This lady (who is my companion), and who is called
Bhadrakali, hath sprung from the wrath of the goddess. We have both been
despatched by that god of gods, and we have accordingly come here. O
foremost of Brahmanas, seek the protection of that Lord of the deities,
the spouse of Uma. It is preferable to incur even the wrath of that
foremost of gods than to obtain boons from any other Deity.' Hearing the
words of Virabhadra, Daksha, that foremost of all righteous persons,
bowed down unto Maheswara and sought to gratify him by uttering the
following hymn, 'I throw myself at the feet of the effulgent Isana, who
is Eternal, Immutable, and Indestructible; who is the foremost of all
gods, who is endued with high soul, who is the Lord of all the universe.'
 [Here follow five and half slokas which appear to be interpolations]. His
praises having thus been hymned, the great god, Mahadeva, suspending both
Prana and Apana (the two foremost of the five life-breaths) by shutting
his mouth properly, and casting (benignant) glances on every side, showed
himself there. Possessed of many eyes, that vanquisher of all foes, that
Lord of even the gods of all gods, suddenly arose from within the pit in
which was kept the sacrificial fire. Possessed of the effulgence of a
thousand Suns, and looking like another Samvartaka, the great god smiled
gently (at Daksha) and addressing him, said, 'What, O Brahmana, shall I
do for you?' At this juncture, the preceptor of all the deities adored
Mahadeva with the Vedic verses contained in the Moksha sections. Then
that progenitor of all creatures, viz., Daksha, joining his hands in
reverence, filled with dread and fear, exceedingly agitated, and with
face and eyes bathed in tears, addressed the great god in the following
words.'

"Daksha said, 'If the great god has been gratified with me,--'if indeed,
I have become an object of favour with him,--if I have deserved his
kindness,--if the great Lord of all creatures is disposed to grant me
boons,--then let all these articles of mine that have been burnt, eaten,
drunk, swallowed, destroyed, broken, and polluted,--let all these
articles, collected in course of these articles be of use to me. Even
this is the boon I crave.' Unto him the many long years, and with great
care and effort, go not for nothing. Let illustrious Hara, the tearer of
Bhaga's eyes, said, 'Let it be as thou sayest!' Even these were the words
of that illustrious progenitor of all creatures, that god of three eyes,
that protector of righteousness. [1406] Having obtained that boon from
Bhava, Daksha knelt down to him and adored that deity having the bull for
his mark, by uttering his thousand and eight names.'



SECTION CCLXXXV

"Yudhishthira said, 'It behoveth thee, O sire, to tell me those names by
which Daksha, that progenitor of creatures, adored the great deity. O
sinless one, a reverent curiosity impels me to hear them.'

"Bhishma said, 'Hear, O Bharata, what the names, both secret and
proclaimed, are of that god of gods, that deity of extraordinary feats,
that ascetic of secret vows.'

"Daksha said, 'I bow to thee, O lord of all the gods to the destroyer of
the forces of the Asuras. Thou art the paralyser of the strength of the
celestial chief himself. Thou art adored by both gods and Danavas. Thou
art thousand-eyed, thou art fierce-eyed, and thou art three-eyed. Thou
art the friend of the ruler of the Yakshas. Thy hands and feet extend in
all directions to all places. Thy eyes also and head and mouth are turned
on all sides. Thy ears too are everywhere in the universe, and thou art
thyself everywhere, O Lord! Thou art shaft-eared, thou art large-eared,
and thou art pot-eared. Thou art the receptacle of the Ocean. Thy ears
are like those of the elephant, or of the bull, or like extended palms.
Salutations to thee! Thou hast a hundred stomachs, a hundred revolutions,
and a hundred tongues. I bow to thee! The utterers of the Gayatri sing
thy praises in uttering the Gayatri, and the worshippers of the Sun adore
thee in adoring the Sun. The Rishis regard thee as Brahmana, as Indra,
and as the (illimitable) firmament above. O thou of mighty form, the
Ocean and the Sky are thy two forms. All the deities dwell in thy form
even as kine dwell within the fold. In thy body I behold Soma, and Agni,
and the lord of the Waters, and Aditya, and Vishnu, and Brahmana, and
Vrihaspati. Thou, O illustrious one, art Cause and Effect and Action and
Instrument of everything unreal and real, and thou art Creation and
Destruction. I bow unto thee that art called Bhava and Sarva and Rudra. I
bow unto thee that art the giver of boons. I bow always unto thee that
art the Lord of all creatures. Salutations to thee that art the slayer of
Andhaka. Salutations to thee that hast three matted locks, to thee that
hast three heads, to thee that art armed with an excellent trident; to
thee that hast three eyes and that art, therefore, called Tryamvaka and
Trinetra! Salutations to thee that art the destroyer of the triple city!
Salutations to thee that art called Chanda, and Kunda; to thee that art
the (universal) egg and also the bearer of the (universal) egg; to thee
that art the holder of the ascetic's stick, to thee that hast ears
everywhere, and to thee that art called Dandimunda! Salutations to thee
whose teeth and hair are turned upwards, to thee that art stainless and
white, and that art stretched all over the universe; to thee that art
red, to thee that art tawny, and to thee that hast a blue throat!
Salutations to thee that art of incomparable form, that art of dreadful
form, and that art highly auspicious! To thee that art Surya, that hast a
garland of Suryas round thy neck, and that hast standards and flags
bearing the device of Surya. Salutations to thee that art the Lord of
spirits and ghosts, to thee that art bull-necked, and that art armed with
the bow; to thee that crushest all foes, to thee that art the
personification of chastisement, and to thee that art clad in leaves (of
trees) and rags. Salutations to thee that bearest gold in thy stomach, to
thee that art cased in golden mail, to thee that art gold-crested, to
thee that art the lord of all the gold in the world! Salutations to thee
that hast been adored, that deservest to be adored, and that art still
being adored; to thee that art all things, that devourest all things, and
that art the soul of all things! Salutations to thee that art the Hotri
(in sacrifices), that art the (Vedic) mantras uttered (in sacrifices),
and that ownest white flags and standards. Salutations to thee that art
the navel of the universe, that art both cause and effect in the form of
the five primal elements, and that art the coverer of all covers.
Salutations to thee that art called Krisanasa, that art of thin limbs,
and that art thin. Salutations to thee that art always cheerful and that
art the personification of confused sounds and voices. Salutations to
thee that art about to be stretched on the earth, that art already
stretched, and that standing upright. Salutations to thee that art fixed,
that art running, that art bald, and that bearest matted locks on thy
head. Salutation to thee that art fond of dancing and that strikest thy
puffed cheeks making thy mouth a drum. [1407] Salutations to thee that art
fond of lotuses that blow in rivers, and that art always fond of singing
and playing on musical instruments. Salutations to thee that art the
eldest-born, that art the foremost of all creatures, and that art the
crusher of the Asura Vala. Salutations to thee that art the Master of
Time, that art the personification of Kalpa; that art the embodiment of
all kinds of destruction, great and small. Salutations to thee that
laughest awfully and as loud as the beat of a drum, and that observest
dreadful vows! Salutations for ever to thee that art fierce, and that
hast ten arms. Salutations to thee that art armed with bones and that art
fond of the ashes of funeral pyres. Salutations to thee that art awful,
that art terrible to behold, and that art an observer of dreadful vows
and practices. Salutations to thee that ownest an ugly mouth, that hast a
tongue resembling a scimitar, and that hast large teeth. Salutations to
thee that art fond of both cooked and uncooked meat, and that regardest
the gourded Vina as highly dear. Salutations to thee that causest rain,
that helpest the cause of righteousness, that art identifiable with the
form of Nandi, and that art Righteousness' self! Salutations to thee that
art ever moving like wind and the other forces, that the controller of
all things, and that art always engaged in cooking all creatures (in the
cauldron of Time). [1408] Salutations to thee that art the foremost of all
creatures, that art superior, and that art the giver of boons.
Salutations to thee that hast the best of garlands, the best of scents,
and the best of robes, and that givest the best of boons to the best of
creatures. Salutations to thee that art attached, that art freed from all
attachments, that art of the form of Yoga contemplation, and that art
adorned with a garland of Akshas. Salutations to thee that art united as
cause and disunited as effects, and that art the form of shadow and of
light. Salutations to thee that art amiable, and that art frightful, and
that art exceedingly so. Salutations to thee that art auspicious, that
art tranquil, and that art most tranquil. Salutations to thee that art of
one leg and many eyes, and that hast only one head; to thee that art
fierce, to thee that art gratified with little offerings, and thee that
art fond of equity. Salutations to thee that art the artificer of the
universe, and that art ever united with the attribute of tranquillity.
Salutations to thee that bearest a foe-frightening bell, that art of the
form of the jingle made by a bell, and that art of the form of sound when
it is not perceptible by the ear. [1409] Salutations to thee that art like
a thousand bells jingled together, and that art fond of a garland of
bells, that art like the sound that the life-breaths make, that art of
the form of all scents and of the confused noise of boiling liquids.
Salutations to thee that art beyond three Huns, and that art fond of two
Huns. Salutations to thee that art exceedingly tranquil, and that hast
the shade of mountain trees for thy habitation. [1410] Thou art fond of
the heart-flesh of all creatures, that cleansest from all sins, and that
art of the form of sacrificial offerings. Salutations to thee that art of
the form of Sacrifice, that art the Sacrificer himself, that art the
Brahmana into whose mouth is poured the sacrificial butter, and that art
the fire into which is poured the butter inspired with mantras [1411]
Salutations to thee that art of the form of (sacrificial) Ritwijes, that
hast thy senses under control, that art made of Sattwa, and that hast
Rajas also in thy make. Salutations to thee that art of the banks of
Rivers, of Rivers themselves, and of the lord of all Rivers (viz., the
Ocean)! Salutations to thee that art the giver of food, that art the lord
of all food, and that art identical with him that takes food! Salutations
to thee that hast a thousand heads and a thousand feet-, to thee that
hast a thousand tridents uplifted in thy hands, and a thousand eyes!
Salutations to thee that art of the form of the rising Sun, and that art
of the form of a child, that art the protector of attendants all of whom
are of the form of children, [1412] and that art, besides, of the form of
children's toys. Salutations to thee that art old, that art covetous,
that art already agitated, and that art about to be agitated. Salutations
to thee that hast locks of hair marked by the current of the Ganges, and
that hast locks of hair resembling blades of Munja grass! Salutations to
thee that art gratified with the six (well-known) acts, and that art
devoted to the performance of the three acts. [1413] Salutations to thee
that hast assigned the duties of the respective modes of life.
Salutations to thee that deservest to, be praised in sounds, that art of
the form of sorrow, and that art of the form of deep and confused noise.
Salutations to thee that hast eyes both white and tawny, as also dark and
red. Salutations to thee that hast conquered thy vital breaths, that art
of the form of weapons, that rivest all things, and that art exceedingly
lean. Salutations to thee that always discoursest of Religion, Pleasure,
Profit, and Emancipation. Salutations to thee that art a Sankhya, that
art the foremost of Sankhyas, and that art the introducer of the
Sankhya-Yoga. [1414] Salutations to thee that hast a car and that art
without a car (for thy journeys). [1415] Salutations to thee that hast the
intersections of four roads for thy car; to thee that hast the skin of a
black deer for thy upper garments, and that hast a snake for thy sacred
thread. Salutations to thee that art Isana, that art of body as hard as
thunderbolt, and that art of green locks. Salutations to thee that art of
three eyes, that art the lord of Amvika, that art Manifest, and that art
Unmanifest. [1416] Salutations to thee that art Desire, that art the Giver
of all desires, that art the Killer of all desires, and that art the
discriminator between the gratified and the ungratified. Salutations to
thee that art all things, the Giver of all things, and the Destroyer of
all things. Salutations to thee that art the hues which appear in the
evening sky. Salutations to thee that art of mighty strength, that art of
mighty arms, that art a mighty Being, and that art of great effulgence.
Salutations to thee that lookest like a mighty mass of clouds, and that
art the embodiment of eternity! Salutations to thee that art of
well-developed body, that art of emaciated limbs, that bearest matted
locks on thy head, and that art clad in barks of trees and skins of
animals. Salutations to thee that hast matted locks as effulgent as the
Sun or the Fire, and that hast barks and skins for thy attire.
Salutations to thee that art possessed of the effulgence of a thousand
Suns, and that art ever engaged in penances. Salutations to thee that art
the excitement of Fever and that art endued with matted locks drenched
with the waters of the Ganges characterised by hundreds of eddies.
Salutations to thee that repeatedly revolvest the Moon, the Yugas, and
the clouds. [1417] Thou art food, thou art he who eats that food, thou art
the giver of food, thou art the grower of food, and thou art the creator
of food. Salutations to thee that cookest food and that eatest cooked
food, and that art both wind and fire! O lord of all the lords of the
gods, thou art the four orders of living creatures, viz., the viviparous,
the oviparous, the filth-born, and plants. Thou art the Creator of the
mobile and immobile universe, and thou art their Destroyer! O foremost of
all persons conversant with Brahma, they that are conversant with Brahma
regard thee as Brahma! The utterers of Brahma say that thou art the
Supreme source of Mind, and the Refuge upon which Space, Wind, and Light
rest. Thou art the Richs and the Samans, and the syllable Om. O foremost
of all deities, those utterers of Brahma that sing the Samans constantly
sing thee when they utter the syllables Hayi-Hayi, Huva-Hayi, and
Huva-Hoyi. [1418] Thou art made up of the Yajuses, of the Richs, and of
the offerings poured on the sacrificial fire. The hymns contained in the
Vedas and the Upanishads adore thee! [1419] Thou art the Brahmanas and the
Kshatriyas, the Vaisyas, and the Sudras, and the other castes formed by
intermixture. Thou art those masses of clouds that appear in the sky;
thou art Lightning; and thou art the roar of thunder. Thou art the year,
thou art the seasons, thou art the month, and thou art the fortnight.
Thou art Yuga, thou art the time represented by a twinkle of the eye,
thou art Kashtha, thou art the Constellations, thou art the Planets, thou
art Kala. Thou art the tops of all trees, thou art the highest summits of
all mountains. Thou art the tiger among the lower animals, thou art
Garuda among birds, and thou art Ananta among snakes. Thou art the ocean
of milk among all oceans and thou art the bow among instruments for
hurling weapons. Thou art the thunder among weapons, and thou art Truth
among vows. Thou art Aversion and thou art Desire: thou art attachment
and thou art stupefaction (of judgment): thou art Forgiveness and thou
art Unforgiveness. Thou art Exertion, and thou art Patience: thou art
Cupidity: thou art Lust and thou art Wrath: thou art Victory and thou art
Defeat. Thou art armed with mace, and thou art armed with shaft: thou art
armed with the bow, and thou bearest the Khattanga and the Jharjhara in
thy hands. Thou art he who cuttest down and piercest and smitest. Thou
art he who leads (all creatures) and he who gives them pain and grief.
Thou art Righteousness which is marked by ten virtues; thou art Wealth or
Profit of every kind; and thou art Pleasure. Thou art Ganga, thou art the
Oceans, thou art the Rivers, thou art the lakes, and thou art the tanks.
Thou art the thin creepers, thou art the thicker creeping plants, thou
art all kinds of grass, and thou art the deciduous herbs. Thou art all
the lower animals and thou art the birds. Thou art the origin of all
objects and acts, and thou art that season which yields fruits and
flowers. Thou art the beginning and thou art the end of the Vedas; thou
art the Gayatri, and thou art Om. Thou art Green, thou art Red, thou art
Blue, thou art Dark, thou art of Bloody hue, thou art of the colour of
the Sun, thou art Tawny, thou art Brown, and thou art Dark blue. [1420]
Thou art without colour, thou art of the best colour, thou art the maker
of colours, and thou art without comparison. Thou art of the name of
Gold, and thou art fond of Gold. Thou art Indra, thou art Yama, thou art
the Giver of boons, thou art the Lord of wealth, and thou art Agni. Thou
art the Eclipse, thou art the Fire called Chitrabhanu, thou art Rahu, and
thou art the Sun. Thou art the fire upon which sacrificial butter is
poured. Thou art He who pours the butter. Thou art He in honour of whom
the butter is poured, thou art the butter itself that is poured, and thou
art the puissant Lord of all. Thou art those sections of the Brahmans
that are called Trisuparna, thou art all the Vedas; and thou art the
sections called Satarudriya in the Yajuses. Thou art the holiest of
holies, and the auspicious of all auspicious things. Thou animatest the
inanimate body. Thou art the Chit that dwellest in the human form.
Invested with attributes, thou becomest subject to Destruction. Thou art
Jiva, that is He who is never subject to destruction when uninvested with
attributes. Thou art full yet thou becomest liable to decay and death in
the form of the body which is Jiva's accompaniment. Thou art the breath
of life, and thou art Sattwa, thou art Rajas, thou art Tamas, and thou
art not subject to error. Thou art the breaths called Prana, Apana,
Samana, Udana, and Vyana. Thou art the opening of the eye and shutting of
the eye. Thou art the act of Sneezing and thou art the act of Yawning.
Thou art of red eyes which are ever turned inwards. Thou art of large
mouth and large stomach. [1421] The bristles on thy body are like needles.
The beard is green. Thy hair is turned upwards. Thou art swifter than the
swiftest. Thou art conversant with the principles of music both vocal and
instrumental, and fond of both vocal and instrumental music. [1422] Thou
art a fish roving in the waters, and thou art a fish entangled in the
net. Thou art full, thou art fond of sports, and thou art of the form of
all quarrels and disputes. Thou art Time, thou art bad time, thou art
time that is premature, and thou art time that is over-mature. [1423] Thou
art the killing, thou art the razor (that kills), and thou art that which
is killed. Thou art the auxiliary and thou art the adversary, and thou
art the destroyer of both auxiliaries and adversaries. Thou art the time
when clouds appear, thou art of large teeth, and thou art Samvartaka and
Valahaka. [1424] Thou art manifest in the form of splendour. Thou art
concealed in consequence of being invested with Maya (or illusion). Thou
art He who connects creatures with the fruits of their acts. Thou hast a
bell in thy hand. Thou playest with all mobile and immobile things (as
with thy toys). Thou art the cause of all causes. Thou art a Brahma (in
the form of Pranava), thou art Swaha; thou art the bearer of the Danda,
thy head is bald, and thou art he who has his words, deeds and thoughts
under control. [1425] Thou art the four Yugas, thou art the four Vedas,
thou art He from whom the four (Sacrificial) fires have flowed. [1426]
Thou art the Director of all the duties of the four modes of life. Thou
art the maker of the four Orders. Thou art always fond of dice. Thou art
cunning. Thou art the chief of the spirits distributed into ganas
(clans), and their ruler. Thou art adorned with red garlands and attired
in robes that are red. Thou sleepest on the mountain-breast, and thou art
fond of the red hue. Thou art the artisan; thou art the foremost of
artists; and it is thou from whom all arts have flowed. Thou art the
tearer of the eyes of Bhaga; thou art Fierce, and thou art He who
destroyed the teeth of Pushan. [1427] Thou art Swaha, thou art Swadha,
thou art Vashat, thou art Salutation's form, and thou art the words
Namas-Namas uttered by all worshippers. Thy observances and thy penances
are not known to others. Thou art Pranava; thou art the firmament
bespangled with myriads of stars. Thou art Dhatri, and Vidhatri, and
Sandhatri, Vidhatri, and the Refuge of all things in the form of the
Supreme cause, and thou art independent of all Refuge. Thou art
conversant with Brahma, thou art Penance, thou art Truth, thou art the
soul of Brahmacharya, and thou art Simplicity. [1428] Thou art the soul of
creatures, thou art the Creator of all creatures, thou art absolute
Existence, and thou art the Cause whence the Past, the Present, and the
Future, have sprung. Thou art Earth, thou art Firmament, and thou art
Heaven. Thou art Eternal, thou art Self-restrained, and thou art the
great god. Thou art initiated, and thou art not initiated. Thou art
forgiving; thou art unforgiving; and thou art the chastiser of all who
are rebellious. Thou art the lunar month, thou art the cycle of the Yugas
(i.e., Kalpa), thou art Destruction, and thou art Creation. Thou art
Lust, thou art the vital seed, thou art subtile, thou art gross, and thou
art fond of garlands made of Karnikara flowers. Thou hast a face like
that of Nandi, thou hast a face that is terrible, thou hast a handsome
face, thou hast an ugly face, and thou art without a face. Thou hast four
faces, thou hast many faces, and thou hast a fiery face when engaged in
battles. Thou art gold-stomached (i.e., Narayana), thou art (unattached
to all things like) a bird (unattached to the earth whence it derives its
food and to which it belongs), thou art Ananta (the lord of mighty
snakes), and thou art Virat (hugest of the huge). Thou art the destroyer
of Unrighteousness, thou art called Mahaparswa, thou art Chandradhara,
and thou art the chief of the spirit-clans. Thou lowedst like a cow, thou
wert the protector of kine, and thou hast the lord of bulls for thy
attendant. [1429] Thou art the protector of the three worlds, thou art
Govinda, thou art the director of the senses, and thou art incapable of
being apprehended by the senses. Thou art the foremost of all creatures,
thou art fixed, thou art immobile, thou tremblest not, and thou art of
the form of trembling! [1430] Thou art incapable of being resisted, thou
art the destroyer of all poisons, thou art incapable of being borne (in
battle), and thou art incapable of being transcended, thou canst not be
made to tremble, thou canst not be measured, thou canst not be
vanquished, and thou art victory. [1431] Thou art of swift speed, thou art
the Moon, thou art Yama (the universal destroyer), thou bearest (without
flinching) cold and heat and hunger and weakness and disease. Thou art
all mental agonies, thou art all physical diseases, thou art the curer of
all diseases, and thou art those diseases themselves which thou curest.
Thou art the destroyer of my Sacrifice which had endeavoured to escape in
the form of deer. Thou art the advent and the departure of all diseases.
Thou hast a high crest. Thou hast eyes like lotus-petals. Thy habitation
is in the midst of a forest of lotuses. Thou bearest the ascetic's staff
in thy hands. Thou hast the three Vedas for thy three eyes. Thy
chastisements are fierce and severe. Thou art the destroyer of the egg
(whence the universe springs). Thou art the drinker of both poison and
fire, thou art the foremost of all deities, thou art the drinker of Soma,
thou art the lord of the Maruts. [1432] Thou art the drinker of Nectar.
Thou art the Master of the universe. Thou shinest in glory, and thou art
the lord of all the shining ones. Thou protectest from poison and death,
and thou drinkest milk and Soma. Thou art the foremost of the protectors
of those that have fallen off from heaven, and thou protectest him who is
the first of the deities. [1433] Gold is thy vital seed. Thou art male,
thou art female, thou art neuter. Thou art an infant, thou art a youth,
thou art old in years with thy teeth worn out, thou art the foremost of
Nagas, thou art Sakra, thou art the Destroyer of the universe, and thou
art its Creator. Thou art Prajapati, and thou art adored by the
Prajapatis, thou art the supporter of the universe, thou hast the
universe for thy form, thou art endued with great energy, and thou hast
faces turned towards all directions. The Sun and the Moon are thy two
eyes, and the Grandsire is thy heart. Thou art the Ocean. The goddess
Saraswati is thy speech and Fire and Wind are thy might. Thou art Day and
Night. Thou art all acts including the opening and the shutting of the
eye. Neither Brahman, nor Govinda, nor the ancient Rishis, are competent
to understand thy greatness, O auspicious deity, truly. Those subtile
forms which thou hast are invisible to us. Rescue me and, O, protect me
as the sire protects the son of his loins. O, protect one! I deserve thy
protection. I bow to thee, O sinless one! Thou, O illustrious one, art
full of compassion for thy devotees. I am always devoted to thee. Let him
be always my protector who stayeth alone on the other side of the ocean,
in a form that is difficult to be apprehended, and overwhelming many
thousands of persons! [1434] I bow to that Soul of Yoga who is beheld in
the form of an effulgent Light by persons that have their senses under
control, that are possessed of the attribute of Sattwa, that have
regulated their breaths, and that have conquered sleep. [1435] I bow to
him who is endued with matted locks, who bears the ascetic's staff in his
hand, who is possessed of a body having a long abdomen, who has a
kamandalu tied to his back, and who is the Soul of Brahman. I bow to Him
who is the soul of water, in whose hair are the clouds, in the joints of
whose body are the rivers, and in whose stomach are the four oceans. I
seek the protection to Him who, when the end of the Yuga comes, devours
all creatures and stretches himself (for sleep) on the wide expanse of
water that covers the universe. Let him who entering Rahu's mouth
drinketh Soma in the night and who becoming Swarbhanu devoureth Surya
also, protect me! [1436] The deities, who are mere infants and who have
all sprung from thee after Brahman's creation, enjoy their respective
shares (in sacrificial offerings). Let them (peacefully) enjoy those
offerings made with Swaha and Swadha, and let them derive pleasure from
those presents. I bow to them. [1437] Let those Beings that are of the
stature of the thumb and that dwell in all bodies, always protect and
gratify me. [1438] I always bow to those Beings who dwelling within
embodied creatures make the latter cry in grief without themselves crying
in grief, and who gladden them without themselves being glad. I always
bow to those Rudras who dwell in rivers, in oceans, in hills and
mountains, in mountain-caves, in the roots of trees, in cow-pens, in
inaccessible forests, in the intersections of roads, in roads, in open
squares, in banks (of rivers and lakes and oceans), in elephant-sheds, in
stables, in car-sheds, in deserted gardens and houses, in the five primal
elements, and in the cardinal and subsidiary directions. I bow repeatedly
unto them that dwell in the space amidst the Sun and the Moon, as also in
rays of the Sun and the Moon, and them that dwell in the nether regions,
and them that have betaken themselves to Renunciation and other superior
practices for the sake of the Supreme. [1439] I bow always unto them that
are unnumbered, that are unmeasured, and that have no form, unto those
Rudras, that is, that are endued with infinite attributes. Since thou, O
Rudra, art the Creator of all creatures, since, O Hara, thou art the
Master of all creatures, and since thou art the indwelling Soul of all
creatures, therefore wert thou not invited by me (to my Sacrifices).
Since thou art He who is adored in all sacrifices with plentiful gifts,
and since it is Thou that art the Creator of all things, therefore I did
not invite thee. Or, perhaps, O god, stupefied by thy subtile illusion I
failed to invite thee. Be gratified with me, blessed by thyself, O Bhava,
with me possessed by the quality of Rajas. My Mind, my Understanding, and
my Chitta all dwell in thee, O god!

"Hearing these adorations, that Lord of all creatures, viz., Mahadeva,
ceased (to think of inflicting further injuries on Daksha). Indeed,
highly gratified, the illustrious deity addressed Daksha, saying, 'O
Daksha of excellent vows, pleased have I been with these adorations of
thine. Thou needst not praise me more. Thou shalt attain to my
companionship. Through my grace, O progenitor of creatures, thou shalt
earn the fruit of a thousand horse-sacrifices, and a hundred Vajapeyas
(in consequence of this one incomplete sacrifice of thine).

"Once more, Mahadeva, that thorough master of words, addressed Daksha and
said unto him these words fraught with high consolation, 'Be thou the
foremost of all creatures in the world. Thou shouldst not, O Daksha,
entertain any feelings of grief for these injuries inflicted on thy
Sacrifice. It has been seen that in former Kalpas too I had to destroy
thy Sacrifice. [1440] O thou of excellent vows, I shall grant thee again
some more boons. Take them from me. Dispelling this cheerlessness that
overspreads thy face, listen to me with undivided attention. With the aid
of arguments addressed to reason the deities and the Danavas have
extracted from the Vedas consisting of six branches and from the system
of Sankhya and Yoga a creed in consequence of which they have practised
the austerest penances for many long years. The religion, however, which
I have extracted, is unparalleled, and productive of benefits on every
side. It is open to men in all modes of life to practise it. It leads to
Emancipation. It may be acquired in many years or through merit by
persons who have restrained their senses. It is shrouded in mystery. They
that are divested of wisdom regard it as censurable. It is opposed to the
duties laid down in respect of the four orders of men and the four modes
of life, and agrees with those duties in only a few particulars. They
that are well-skilled in the science of (drawing) conclusions (from
premises) can understand its propriety: and they who have transcended all
the modes of life are worthy of adopting it. In days of yore, O Daksha,
this auspicious religion called Pasupata had been extracted by me. The
proper observance of that religion produces immense benefits. Let those
benefits be thine, O highly blessed one! Cast off this fever of thy
heart.' Having said these words, Mahadeva, with his spouse (Uma) and with
all his attendants disappeared from the view of Daksha of immeasurable
prowess. He who would recite this hymn that was first uttered by Daksha
or who would listen to it when recited by another, would never meet with
the smallest evil and would attain to a long life. Indeed, as Siva is the
foremost of all the deities, even so is this hymn, agreeable with the
Srutis, is the foremost of all hymns. Persons desirous of fame, kingdom,
happiness, pleasure, profit, and wealth, as also those desirous of
learning, should listen with feelings of devotion to the recital of this
hymn. One suffering from disease, one distressed by pain, one plunged
into melancholy, one afflicted by thieves or by fear, one under the
displeasure of the king in respect of his charge, becomes freed from fear
(by listening or reciting this hymn). By listening to or reciting this
hymn, one, in even this earthly body of his, attains to equality with the
spirits forming the attendants of Mahadeva. One becomes endued with
energy and fame, and cleansed of all sin (through the virtue of this
hymn). Neither Rakshasas, nor Pisachas, nor ghosts, nor Vinayakas, create
disturbances in his house where this hymn is recited. That woman, again,
who listens to this hymn with pious faith, observing the while the
practices of Brahmacharya, wins worship as a goddess in the family of her
sire and that of her husband. [1441] All the acts of that person become
always crowned with success who listens or recites with rapt attention to
the whole of this hymn. In consequence of the recitation of this hymn all
the wishes one forms in one's mind and all the wishes one clothes in
words become crowned with fruition. That man obtains all objects of
enjoyment and pleasure and all things that are wished for by him, who,
practising self-restraint, makes according to due rites offerings unto
Mahadeva, Guha, Uma, and Nandi, and after that utters their names without
delay, in proper order and with devotion. Such a man, departing from this
life, ascends to heaven, and has never to take birth among the
intermediate animals or birds. This was said even by the puissant Vyasa,
the son of Parasara.'"



SECTION CCLXXXVI

"Yudhishthira said, 'Tell me, O grandsire, what is Adhyatma with respect
to man and whence it arises.'

"Bhishma said, 'Aided by the science of Adhyatma one may know everything.
It is, again, superior to all things. I shall, with the help of my
intelligence, explain to thee that Adhyatma about which thou askest me.
Listen, O son, to my explanation. Earth, Wind, Space, Water, and Light
forming the fifth, are the great essences. These are (the causes of) the
origin and the destruction of all creatures. The bodies of living
creatures (both subtile and gross), O bull of Bharata's race, are the
result of the combination of the virtues of these five. Those virtues
(whose combinations produce the bodies of creatures) repeatedly start
into existence and repeatedly merge into the original cause of all
things, viz., the Supreme Soul. [1442] From those five primal essences are
created all creatures, and into those five great elements all creatures
resolve themselves, repeatedly, like the infinite waves of the Ocean
rising from the Ocean and subsiding into that which causes them. As a
tortoise stretches forth its legs and withdraws them again into itself,
even so the infinite number of creatures spring from (and enter) these
five great fixed essences. Verily, sound springs from Space, and all
dense matter is the attribute of earth. Life is from Wind. Taste is from
Water. Form is said to be the property of Light. The entire mobile and
immobile universe is thus these five great essences existing together in
various proportions. When Destruction comes, the infinite diversity of
creatures resolve themselves into those five, and once more, when
Creation begins, they spring from the same five. The Creator places in
all creatures the same five great essences in proportions that He thinks
proper. Sound, the ears, and all cavities,--these three,--have Space for
their producing cause. Taste, all watery or juicy substances, and the
tongue, are said to be the properties of water. Form, the eye, and the
digestive fire in the stomach, are said to partake of the nature of
Light. Scent, the organ of smelling, and the body, are the properties of
earth. Life, touch, and action are said to be the properties of Wind. I
have thus explained to thee, O king, all the properties of the five
primal essences. Having created these, the Supreme Deity, O Bharata,
united with them Sattwa, Rajas, Tamas, Time, Consciousness of functions,
and Mind forming the sixth. [1443] That which is called the Understanding
dwells in the interior of what thou seest above the soles of the feet and
below the crown of the head. In man the senses (of knowledge) are five.
The sixth (sense) is the Mind. The seventh is called the Understanding.
The Kshetrajna or Soul is the eighth. The senses and that which is the
Actor should be ascertained by apprehension of their respective
functions. The conditions or states called Sattwa, Rajas, and Tamas,
depend upon the senses for their refuge or formation. The senses exist
for simply seizing the impressions of their respective objects. The Mind
has doubt for its function. The Understanding is for ascertainment. The
Kshetrajna is said to be only an inactive witness (of the functions of
the others). Sattwa, Rajas, Tamas, Time, and Acts, O Bharata, these
attributes direct the Understanding. The Understanding is the senses and
the five fore-mentioned attributes. [1444] When the Understanding is
wanting, the senses with the mind, and the five other attributes (viz.,
Sattwa, Rajas, Tamas, Time, and Acts) cease to be. That by which the
Understanding sees is called the eye. When the Understanding hears, it is
called the ear. When she smells, she becomes the sense of scent; and when
she tastes the various objects of taste, she comes to be called by the
name of tongue. When again she feels the touch of the various objects of
touch, she becomes the sense of touch. It is the Understanding that
becomes modified diversely and frequently. When the Understanding desires
anything, she becomes Mind. The five senses with the Mind, which
separately constitute the foundations (of the Understanding), are the
creations of the Understanding. They are called Indriyas. When they
become stained, the Understanding also becomes stained. [1445] The
Understanding, dwelling in Jiva, exists in three states. Sometimes she
obtains joy; sometimes she indulges in grief; and sometimes she exists in
a state that is neither pleasure nor pain. Having for her essence these
conditions or states (viz., Sattwa, Rajas, and Tamas), the Understanding
resolves through these three states. [1446] As the lord of rivers, viz.,
the surging Ocean, always keeps within his continents, even so the
Understanding, which exists in connection with the (three) states, exists
in the Mind (including the senses). When the state of Rajas is awakened,
the Understanding becomes modified into Rajas. Transport of delight, joy,
gladness, happiness, and contentedness of heart, these, when somehow
excited, are the properties of Sattwa. Heart-burning, grief, sorrow,
discontentedness, and unforgivingness, [1447] arising from particular
causes, are the result of Rajas. Ignorance, attachment and error,
heedlessness, stupefaction, and terror, meanness, cheerlessness, sleep,
and procrastination,--these, when brought about by particular causes, are
the properties of Tamas. Whatever state of either body or mind, connected
with joy or happiness, arises, should be regarded as due to the state of
Sattwa. Whatever, again, is fraught with sorrow and is disagreeable to
oneself should be regarded as arising from Rajas. Without commencing any
such act, one should turn one's attention to it (for avoiding it).
Whatever is fraught with error or stupefaction in either body or mind,
and is inconceivable and mysterious, should be known as connected with
Tamas. Thus, have I explained to thee that things in this world dwell in
the Understanding. By knowing this one becomes wise. What else can be the
indication of wisdom? Know now the difference between these two subtile
things, viz., Understanding and Soul. One of these, viz., the
Understanding, creates attributes. The other, viz., the Soul, does not
create them. Although they are, by nature, distinct from each other, yet
they always exist in a state of union. A fish is different from the water
in which it dwells, but the fish and the water must exist together. The
attributes cannot know the Soul. The Soul, however, knows them. They that
are ignorant regard the Soul as existing in a state of union with the
attributes like qualities existing with their possessors. This, however,
is not the case, for the Soul is truly only an inactive Witness of
everything. The Understanding has no refuge. [1448] That which is called
life (involving the existence of the Understanding) arises from the
effects of the attributes coming together. Others (than these attributes
which are created by the Understanding), acting as causes, create the
Understanding that dwells in the body. No one can apprehend the
attributes in their real nature or form of existence. The Understanding,
as already said, creates the attributes. The Soul simply beholds them (as
an inactive Witness). This union that exists between the Understanding
and the Soul is eternal. The indwelling Understanding apprehends all
things through the Senses which are themselves inanimate and
unapprehending. Really the senses are only like lamps (that throw their
light for discovering objects to others without themselves being able to
see them). Even this is the nature (of the Senses, the Understanding, and
the Soul). Knowing this, one should live cheerfully, without yielding to
either grief or joy. Such a man is said to be beyond the influence of
pride. That the Understanding creates all these attributes is due to her
own nature,--even as a spider weaves threads in consequence of her own
nature. These attributes should be known as the threads the spider
weaves. When destroyed, the attributes do not cease to exist; their
existence ceases to be visible. When, however, a thing transcends the ken
of the senses, its existence (or otherwise) is affirmed by inference.
This is the opinion of one set of persons. Others affirm that with
destruction the attributes cease to be. Untying this knotty problem
addressed to the understanding and reflection, and dispelling all doubt,
one should cast off sorrow and live in happiness. [1449] As men
unacquainted with its bottom become distressed when they fall upon this
earth which is like a river filled with the waters of stupefaction, even
so is that man afflicted who falls away from that state in which there is
a union with the Understanding. [1450] Men of knowledge, however,
conversant with Adhyatma and armed with fortitude, are never afflicted,
because they are capable of crossing to the other shore of those waters.
Indeed, Knowledge is an efficient raft (in that river). Men of knowledge
have not to encounter those frightful terrors which alarm them that are
destitute of knowledge. As regards the righteous, none of them attains to
an end that is superior to that of any other person amongst them. Indeed,
the righteous show, in this respect, an equality. As regards the man of
Knowledge, whatever acts have been done by him in past times (while he
was steeped in Ignorance) and whatever acts fraught with great iniquity
he does (after attainment of Knowledge), he destroys both by Knowledge as
his sole means. Then again, upon the attainment of Knowledge he ceases to
perpetrate these two evils, viz., censuring the wicked acts of others and
doing any wicked acts himself under the influence of attachment.'" [1451]



SECTION CCLXXXVII

"Yudhishthira said, 'Living creatures always stand in fear of sorrow and
death. Tell me, O grandsire, how the occurrence of these two may be
prevented.'

"Bhishma said, 'In this connection, O Bharata, is cited the old narrative
of the discourse between Narada and Samanga.'

"Narada said, '(While others salute their superiors by only a bend of the
head) thou salutest thy superiors by prostrating thyself on the ground
till thy chest comes into contact with the ground. Thou seemest to be
engaged in crossing (the river of life) with thy hands. [1452] Thou
seemest to be always free from sorrow and exceedingly cheerful. I do not
see that thou hast the least anxiety. Thou art always content and happy
and thou seemest to sport (in felicity) like a child.'

"Samanga said, 'O giver of honours, I know the truth about the Past, the
Present, and the Future. Hence I never become cheerless. [1453] I know
also what the beginning of acts is in this world, what the accession of
their fruits, and how varied are those fruits. Hence I never yield to
sorrow. [1454] Behold, the illiterate, the destitute, the prosperous, O
Narada, the blind, idiots and madmen, and ourselves also, all live. [1455]
These live by virtue of their acts of past lives. The very deities, who
exist freed from diseases, exist (in that state) by virtue of their past
acts. The strong and the weak, all, live by virtue of past acts. It is
fitting, therefore, that thou shouldst hold us in esteem. The owners of
thousands live. The owners of hundreds also live. They that are
overwhelmed with sorrow live. Behold, we too are living! When we, O
Narada, do not give way to grief, what can the practice of the duties (of
religion) or the observance of (religious) acts do to us? And since all
joys and sorrows also are not unending, they are, therefore, unable to
agitate us at all. [1456] That for which men are said to be wise, indeed,
the very root of wisdom, is the freedom of the senses from error. It is
the senses that yield to error and grief. One whose senses are subject to
error can never be said to have attained wisdom. That pride which is
indulged in by a man subject to error is only a form of the error to
which he is subject. As regards the man of error, he has neither this
world nor the next. It should be remembered that griefs do not last for
ever and that happiness cannot be had always. [1457] Worldly life with all
its vicissitudes and painful incidents, one like me would never adopt.
Such a one would not care for desirable objects of enjoyments, and would
not think at all of the happiness their possession may bring about, or,
indeed, of the griefs that present themselves. [1458] One capable of
resting on one's own self would never covet the possessions of others;
would not think of gains unacquired, would not feel delighted at the
acquisition of even immense wealth; and would not yield to sorrow at the
loss of wealth. Neither friends, nor wealth, nor high birth, nor
scriptural learning, nor mantras, nor energy, can succeed in rescuing one
from sorrow in the next world. It is only by conduct that one can attain
to felicity there. The Understanding of the man unconversant with Yoga
can never be directed towards Emancipation. One unconversant with Yoga
can never have happiness. Patience and the resolution to cast off sorrow,
these two indicate the advent of happiness. Anything agreeable leads to
pleasure. Pleasure induces pride. Pride, again, is productive of sorrow.
For these reasons, I avoid all these. Grief, Fear, Pride,--these that
stupefy the heart,--and also Pleasure and Pain, I behold as (an
unconcerned) witness since my body is endued with life and moves
about. [1459] Casting off both wealth and pleasure, and thirst and error,
I wander over the earth, freed from grief and every kind of anxiety of
heart. Like one that has drunk nectar I have no fear, here or hereafter,
of death, or iniquity, or cupidity, or anything of that kind. I have
acquired this knowledge, O Brahmana, as the result of my severe and
indestructible penances. It is for this reason, O Narada, that grief,
even when it comes to me, does not succeed in afflicting me.'"



SECTION CCLXXXVIII

"Yudhishthira said, 'Tell me, O grandsire, what is beneficial for one
that is unconversant with the truths of the scriptures, that is always in
doubt, and that abstains from self-restraint and the other practices
having for their object the knowledge of the Soul.'

"Bhishma said, 'Worshipping the preceptor, always waiting reverentially
on those that are aged, and listening to the scriptures (when recited by
up competent Brahmanas),--these are said to be of supreme benefit (to a
person like the one thou hast described). In this connection also is
cited the old narrative of the discourse between Galava and the celestial
Rishi Narada. Once on a time Galava, desirous of obtaining what was for
his benefit, addressed Narada freed from error and fatigue, learned in
the scriptures, gratified with knowledge, a thorough master of his
senses, and with soul devoted to Yoga, and said, 'Those virtues, O Muni,
by the possession of which a person becomes respected in the world, I
see, dwell permanently in thee. Thou art freed from error and, as such,
it behoveth thee to remove the doubts that fill the minds of men like
ourselves that are subject to error and that are unacquainted with the
truths of the world. We do not know what we should do, for the
declarations of the scriptures generate an inclination for (the
acquisition of) Knowledge simultaneously with the inclination for acts.
It behoveth thee to discourse to us on these subjects. [1460] O
illustrious one, the different asramas approve different courses of
conduct.--_This_ is beneficial,--_This_ (other) is beneficial--the
scriptures exhort us often in this wise. [1461] Beholding the followers of
the four asramas, who are thus exhorted by the scriptures and who fully
approve of what the scriptures have laid down for them, thus travelling
in diverse courses, and seeing that ourselves also are equally content
with our own scriptures, we fail to understand what is truly beneficial.
If the scriptures were all uniform, then what is truly beneficial would
have become manifest. In consequence, however, of the scriptures being
multifarious, that which is truly beneficial becomes invested with
mystery. For these reasons, that which is truly beneficial seems to me to
be involved in confusion. Do thou then, O illustrious one, discourse to
me on the subject. I have approached thee (for this), O, instruct me!'

"Narada said, 'The Asramas are four in number, O child! All of them serve
the purposes for which they have been designed; and the duties they
preach differ from one another. Ascertaining them first from
well-qualified preceptors, reflect upon them, O Galava! [1462] Behold, the
announcements of the merits of those Asramas are varied in respect of
their form, divergent in respect of their matter, and contradictory in
respect of the observances they embrace. [1463] Observed with gross
vision, verily, all the Asramas refuse to clearly yield their true intent
(which, of course, is knowledge of Self). Others, however, endued with
subtle sight, behold their highest end. [1464] That which is truly
beneficial, and about which there is no doubt, viz., good offices to
friends, and suppression of enemies, and the acquisition of the aggregate
of three (viz., Religion, Profit, and Pleasure), has been declared by the
wise to be supreme excellence. [1465] Abstention from sinful acts,
constancy of righteous disposition, good behaviour towards those that are
good and pious,--these, without doubt, constitute excellence. Mildness
towards all creatures, sincerity of behaviour, and the use of sweet
words,--these, without doubt, constitute excellence. An equitable
apportionment of what one has among the deities, the Pitris, and guests,
and adherence to servants,--these, without doubt, constitute excellence.
Truthfulness of speech is excellent. The knowledge, however, of truth, is
very difficult of acquisition. I say that that is truth which is
exceedingly beneficial to creatures. [1466] The renunciation of pride, the
suppression of heedlessness, contentment, living by one's own
self,--these are said to constitute supreme excellence. The study of the
Vedas, and of their branches, according to the well-known rules, and all
enquiries and pursuits having for their sake the acquisition of
knowledge,--these, without doubt, are excellent. One desirous of
achieving what is excellent should never enjoy sound and form and taste
and touch and scent, to excess and should not enjoy them for their sake
alone. Wandering in the night, sleep during the day, indulgence in
idleness, roguery, arrogance, excessive indulgence and total abstention
from all indulgence in objects of the senses, should be relinquished by
one desirous of achieving what is excellent. [1467] One should not seek
self-elevation by depreciating others. Indeed, one should, by one's
merits alone, seek distinction over persons that are distinguished but
never over those that are inferior. Men really destitute of merit and
filled with a sense of self-admiration depreciate men of real merit, by
asserting their own virtues and affluence. Swelling with a sense of their
own importance, these men, when none interferes with them (for bringing
them to a right sense of what they are), regard themselves to be superior
to men of real distinction. One possessed of real wisdom and endued with
real merits, acquires great fame by abstaining from speaking ill of
others and from indulging in self-praise. Flowers shed their pure and
sweet fragrance without trumpeting forth their own excellence. Similarly,
the effulgent Sun scatters his splendours in the firmament in perfect
silence. After the same manner those men blaze in the world with
celebrity who by the aid of their intelligence, cast off these and
similar other faults and who do not proclaim their own virtues. The fool
can never shine in the world by bruiting about his own praise. The man,
however, of real merit and learning obtains celebrity even if he be
concealed in a pit. Evil words, uttered with whatsoever vigour of voice
die out (in no time). Good words, uttered however softly, blaze forth in
the world. As the Sun shows his fiery form (in the gem called
Suryakanta), even so the multitude of words, of little sense, that fools
filled with vanity utter, display only (the meanness of) their hearts.
For these reasons, men seek the acquisition of wisdom of various kinds.
It seems to me that of all acquisitions that of wisdom is the most
valuable. One should not speak until one is asked; nor should one speak
when one is asked improperly. Even if possessed of intelligence and
knowledge, one should still sit in silence like an idiot (until one is
asked to speak and asked in proper form). One should seek to dwell among
honest men devoted to righteousness and liberality and the observance of
the duties of their own order. One desirous of achieving what is
excellent should never dwell in a place where a confusion occurs in the
duties of the several orders. [1468] A person may be seen to live who
abstains from all works (for earning the means of his living) and who is
well-content with whatever is got without exertion. By living amid the
righteous, one succeeds in acquiring pure righteousness. After the same
manner, one by living amid the sinful, becomes stained with sin. [1469] As
the touch of water or fire or the rays of the moon immediately conveys
the sensation of cold or heat, after the same manner the impressions of
virtue and vice become productive of happiness or misery. They that are
eaters of Vighasa eat without taking any notice of the flavours of the
edibles placed before them. They, however, that eat carefully
discriminating the flavours of the viands prepared for them, should be
known as persons still tied by the bonds of action. [1470] The righteous
man should leave that place where a Brahmana discourses on duties unto
disciples desirous of acquiring knowledge, as based on reasons, of the
Soul, but who do not enquire after such knowledge with reverence. [1471]
Who, however, will leave that spot where exists in its entirety that
behaviour between disciples and preceptors which is consistent with what
has been laid down in the scriptures? What learned man desirous of
respect being paid to himself will dwell in that place where people bruit
about the faults of the learned even when such have no foundation to
stand upon? [1472] Who is there that will not leave that place, like a
garment whose end has caught fire, where covetous men seek to break down
the barriers of virtue? One should remain and dwell in that place, among
good men of righteous disposition, where persons endued with humility are
engaged in fearlessly practising the duties of religion. There where men
practise the duties of religion for the sake of acquiring wealth and
other temporal advantages, one should not dwell, for the people of that
place are all to be regarded as sinful. One should fly away with all
speed from that place, as if from a room in which there is a snake, where
the inhabitants, desirous of obtaining the means of life, are engaged in
the practice of sinful deeds. One desirous of what is beneficial should,
from the beginning, relinquish that act in consequence of which one
becomes stretched, as it were, on a bed of thorn and in consequence of
which one becomes invested with the desires born of the deeds of past
lives. [1473] The righteous man should leave that kingdom where the king
and king's officers exercise equal authority and where they are given to
the habit of eating before feeding their relatives (when the latter come
as guests). [1474] One should dwell in that country where Brahmanas
possessed of a knowledge of the scriptures are fed first: where they are
always devoted to the due observance of religious duties, and where they
are engaged in teaching disciples and officiating at the sacrifices of
others. One should unhesitatingly dwell in that country where the sounds
Swaha, Swadha, and Vashat are duly and continuously uttered. [1475] One
should leave that kingdom, like poisoned meat, where one sees Brahmanas
obliged to betake themselves to unholy practices, being tortured by want
of the means of life. With a contented heart and deeming all his wishes
as already gratified a righteous man should dwell in that country whose
inhabitants cheerfully give away before even they are solicited. One
should live and move about, among good men devoted to acts of
righteousness, in that country where chastisement falleth upon those that
are wicked and where respect and good offices are the portion of those
that are of subdued and cleansed souls. One should unhesitatingly dwell
in that country whose king is devoted to virtue and which the king rules
virtuously, casting off desires and possessed of prosperity, and where
severe chastisement is dealt to those that visit self-controlled men with
the consequences of their wrath, those that act wickedly towards the
righteous, those that are given to acts of violence, and those that are
covetous. [1476] Kings endued with such a disposition bring about
prosperity to those that dwell in their kingdoms when prosperity is on
the point of leaving them. [1477] I have thus told thee, O son, in answer
to thy enquiry, what is beneficial or excellent. No one can describe, in
consequence of its exceedingly high character, what is beneficial or
excellent for the Soul. [1478] Many and high will the excellences be,
through the observance of the duties laid down for him, of the man who
for earning his livelihood during the time of his sojourn here conducts
himself in the way indicated above and who devotes his soul to the good
of all creatures.'" [1479]



SECTION CCLXXXIX

"Yudhishthira said, 'How, O grandsire, should a king like us behave in
this world, keeping in view the great object of acquisition? What
attributes, again, should he always possess so that he may be freed from
attachments?'

"Bhishma said, 'I shall in this connection recite to thee the old
narrative that was uttered by Arishtanemi unto Sagara who had sought his
counsel.'

"Sagara said, 'What is that good, O Brahmana, by doing which one may
enjoy felicity here? How, indeed, may one avoid grief and agitation? I
wish to know all this!'

"Bhishma continued, 'Thus addressed by Sagara, Arishtanemi of Tarkshya's
race, conversant with all the scriptures, regarding the questioner to be
every way deserving of his instructions, said these words, [1480] 'The
felicity of Emancipation is true felicity in the world. The man of
ignorance knows it not, attached as he is to children and animals and
possessed of wealth and corn. An understanding that is attached to
worldly objects and a mind suffering from thirst,--these two baffle all
skilful treatment. The ignorant man who is bound in the chains of
affection is incapable of acquiring Emancipation. [1481] I shall presently
speak to thee of all the bonds that spring from the affections. Hear them
with attention. Indeed, they are capable of being heard with profit by
one that is possessed of knowledge. Having procreated children in due
time and married them when they become young men, and having ascertained
them to be competent for earning their livelihood, do thou free thyself
from all attachments and rove about in happiness. When thou seest thy
dearly-cherished wife grown old in years and attached to the son she has
brought forth, do thou leave her in time, keeping in view the highest
object of acquisition (viz., Emancipation). Whether thou obtainest a son
or not, having during the first years of thy life duly enjoyed with thy
senses the objects that are addressed to them, free thyself from
attachments and rove about in happiness. Having indulged the senses with
their objects, thou shouldst suppress the desire of further indulging
them. Freeing thyself then from attachments, thou shouldst rove in
felicity, contenting thyself with what is obtained without effort and
previous calculation, and casting an equal eye upon all creatures and
objects. [1482] Thus, O son, have I told thee in brief (of what the way is
for freeing thyself from attachments). Hear me now, for I shall presently
tell thee, in detail, the desirability of the acquisition of
Emancipation. [1483] Those persons who live in this world freed from
attachments and fear, succeed in obtaining happiness. Those persons,
however, who are attached to worldly objects, without doubt, meet with
destruction. Worms and ants (like men) are engaged in the acquisition of
food and are seen to die in the search. They that are freed from
attachments are happy, while they that are attached to worldly objects
meet with destruction. If thou desirest to attain to Emancipation thou
shouldst never bestow thy thoughts on thy relatives, thinking,--How shall
these exist without me?--A living creature takes birth by himself, and
grows by himself, and obtains happiness and misery, and death by himself.
In this world people enjoy and obtain food and raiment and other
acquisitions earned by their parents or themselves. This is the result of
the acts of past lives, for nothing can be had in this life which is not
the result of the past. All creatures live on the Earth, protected by
their own acts, and obtaining their food as the result of what is
ordained by Him who assigns the fruits of acts. A man is but a lump of
clay, and is always himself completely dependent on other forces. One,
therefore, being oneself so, in firm, what rational consideration can one
have for protecting and feeding one's relatives? When thy relatives are
carried away by Death in thy very sight and in spite of even thy utmost
efforts to save them, that circumstance alone should awaken thee. In the
every lifetime of thy relatives and before thy own duty is completed of
feeding and protecting them, thyself mayst meet with death and abandon
them. After thy relatives have been carried away from this world by
death, thou canst not know what becomes of them there,--that is, whether
they meet with happiness or misery. This circumstance ought to awaken
thee. When in consequence of the fruits of their own acts thy relatives
succeed in maintaining themselves in this world whether thou livest or
diest, reflecting on this thou shouldst do what is for thy own
good. [1484] When this is known to be the case, who in the world is to be
regarded as whose? Do thou, therefore, set thy heart on the attainment of
Emancipation. Listen now to what more I shall say unto thee. That man of
firm Soul is certainly emancipated who has conquered hunger and thirst
and such other states of the body, as also wrath and cupidity and error.
That man is always emancipated who does not forget himself, through
folly, by indulging in gambling and drinking and concubinage and the
chase. That man who is really touched by sorrow in consequence of the
necessity there is of eating every day and every night for supporting
life, is said to be cognisant of the faults of life. One who, as the
result of careful reflection, regards his repeated births to be only due
to sexual congress with women, is held to be freed from attachments. That
man is certainly emancipated who knows truly the nature of the birth, the
destruction, and the exertion (or acts) of living creatures. That man
becomes certainly freed who regards (as worthy of his acceptance) only a
handful of corn, for the support of life, from amidst millions upon
millions of carts loaded with grain, and who disregards the difference
between a shed of bamboo and reeds and a palatial mansion. [1485] That man
becomes certainly freed who beholds the world to be afflicted by death
and disease and famine. [1486] Indeed, one who beholds the world to be
such succeeds in becoming contented; while one who fails to behold the
world in such a light, meets with destruction. That man who is contented
with only a little is regarded as freed. That man who beholds the world
as consisting of eaters and edibles (and himself as different from both)
and who is never touched by pleasure and pain which are born of illusion,
is regarded as emancipate. That man who regards a soft bed on a fine
bedstead and the hard soil as equal, and who regards good sali rice and
hard thick rice as equal, is emancipated. That man who regards linen and
cloth made of grass as equal, and in whose estimation cloth of silk and
barks of trees are the same, and who sees no difference between clean
sheep-skin and unclean leather, is emancipated That man who looks upon
this world as the result of the combination of the five primal essences,
and who behaves himself in this world, keeping this notion foremost, is
emancipated. That man who regards pleasure and pain as equal, and gain
and loss as on a par, in whose estimation victory and defeat differ not,
to whom like and dislike are the same, and who is unchanged under fear
and anxiety, is wholly emancipated. That man who regards his body which
has so many imperfections to be only a mass of blood, urine and excreta,
as also of disorders and diseases, is emancipated. That man becomes
emancipated who always recollects that this body, when overtaken by
decrepitude, becomes assailed by wrinkles and white hairs and leanness
and paleness of complexion and a bending of the form. That man who
recollects his body to be liable to loss of virility, and weakness of
sight, and deafness, and loss of strength, is emancipated. That man who
knows that the very Rishis, the deities, and the Asuras are beings that
have to depart from their respective spheres to other regions, is
emancipated. That man who knows that thousands of kings possessed of even
great offence and power have departed from this earth, succeeds in
becoming emancipated. That man who knows that in this world the
acquisition of objects is always difficult, that pain is abundant, and
that the maintenance of relatives is ever attended with pain, becomes
emancipated. [1487] Beholding the abundant faults of children and of other
men, who is there that would not adore Emancipation? That man who,
awakened by the scriptures and the experience of the world, beholds every
human concern in this world to be unsubstantial, becomes emancipated.
Bearing in mind those words of mine, do thou conduct thyself like one
that has become emancipated, whether it is a life of domesticity that
thou wouldst lead or pursue emancipation without suffering thy
understanding to be confounded.' [1488] Hearing these words of his with
attention, Sagara, that lord of earth, acquired those virtues which are
productive of Emancipation and continued, with their aid to rule his
subjects.'"



SECTION CCXC

"Yudhishthira said, 'This curiosity, O sire, is always dwelling in my
mind. O grandsire of the Kurus, I desire to hear everything about it from
thee. Why was the celestial Rishi, the high-souled Usanas, called also
Kavi engaged in doing what was agreeable to the Asuras and disagreeable
to the deities? Why was he engaged in diminishing the energy of the
deities? Why were the Danavas always engaged in hostilities with the
foremost of the deities? Possessed of the splendour of an immortal, for
what reason did Usanas obtain the name of Sukra? How also did he acquire
such superior excellence? Tell me all about these things. Though
possessed of great energy, why does he not succeed in travelling to the
centre of the firmament? I desire, O grandsire, to learn everything about
all these matters.' [1489]

"Bhishma said, 'Listen, O king, with attention to all this as it occurred
actually. O sinless one, I shall narrate these matters to thee as I have
heard and understood them. Of firm vows and honoured by all, Usanas, that
descendant of Bhrigu's race, became engaged in doing what was
disagreeable to the deities for an adequate cause. [1490] The royal
Kuvera, the chief of the Yakshas and the Rakshasas, is the lord of the
treasury of Indra, that master of the universe. [1491] The great ascetic
Usanas, crowned with Yoga-success, entered the person of Kuvera, and
depriving the lord of treasures of his liberty by means of Yoga, robbed
him of all his wealth. [1492] Seeing his wealth taken away from him, the
lord of treasures became highly displeased. Filled with anxiety, and his
wrath also being excited, he went to that foremost of gods, viz.,
Mahadeva. Kuvera, represented the matter unto Siva of immeasurable
energy, that first of gods, fierce and amiable, and possessed of various
forms. And he said, 'Usanas, having spiritualised himself by Yoga entered
my form and depriving myself of liberty, has taken away all my wealth.
Having by Yoga entered my body he has again left it.' Hearing these
words, Maheswara of supreme Yoga-powers became filled with rage. His
eyes, O king, became blood-red, and taking up his lance he waited (ready
to strike down Usanas). Indeed, having taken up that foremost of weapons,
the great god began to say, 'Where is he? Where is he?' Meanwhile,
Usanas, having ascertained the purpose of Mahadeva (through Yoga-power)
from a distance, waited in silence. Indeed, having ascertained the fact
of the wrath of the high-souled Maheswara of superior Yoga-power, the
puissant Usanas began to reflect as to whether he should go to Maheswara
or fly away or remain where he was. Thinking, with the aid of his severe
penances, of the high-souled Mahadeva, Usanas of soul crowned with
Yoga-success, placed himself on the point of Mahadeva's lance. The
bow-armed Rudra, understanding that Usanas, whose penances had become
successful and who had converted himself into the form of pure Knowledge,
was staying at the point of his lance (and finding that he was unable to
hurl the lance at one who was upon it), bent that weapon with hand. When
the fierce-armed and puissant Mahadeva of immeasurable energy had thus
bent his lance (into the form of a bow), that weapon came to be called
from that time by the name of Pinaka. [1493] The lord of Uma, beholding
Bhargava thus brought upon the palm of his hand, opened his mouth. The
chief of the gods then threw Bhargava into his mouth and swallowed him at
once. The puissant and high-souled Usanas of Bhrigu's race, entering the
stomach of Maheswara, began to wander there.'

"Yudhishthira said, 'How, O king, could Usanas succeed in wandering
within the stomach of that foremost of superior intelligence? What also
did that illustrious god do while the Brahmana was within his
stomach?' [1494]

"Bhishma said, 'In days of yore (having swallowed up Usanas), Mahadeva of
severe vows entered the waters and remained there like an immovable stake
of wood, O king, for millions of years (engaged in Yoga-meditation). His
Yoga penances of the austerest type having been over, he rose from the
mighty lake. Then that primeval god of the gods, viz., the eternal
Brahman, approached him, and enquired after the progress of his penances
and after his welfare. The deity having the bull for his emblem answered,
saying, 'My penances have been well-practised.' Of inconceivable soul,
possessed of great intelligence, and ever devoted to the religion of
truth, Sankara saw that Usanas within his stomach had become greater in
consequence of those penances of his. [1495] That foremost of Yogins
(viz., Usanas), rich with that wealth of penances and the wealth (he had
appropriated from Kuvera), shone brightly in the three worlds, endued
with great energy. [1496] After this, Mahadeva armed with Pinaka, that
soul of Yoga, once more betook himself to Yoga-meditation. Usanas,
however, filled with anxiety, began to wander within the stomach of the
great god. The great ascetic began to hymn the praises of the god from
where he was, desirous of finding an outlet for escape. Rudra, however,
having stopped all his outlets, prevented him from coming out. The great
ascetic Usanas, however, O chastiser of foes, from within Mahadeva's
stomach, repeatedly addressed the god, saying, 'Show me thy kindness!'
Unto him Mahadeva said, 'Go out through my urethra.' He had stopped up
all other outlets of his body. Confined on every side and unable to find
out the outlet indicated, the ascetic began to wander hither and thither,
burning all the while with Mahadeva's energy. At last he found the outlet
and issued through it. In consequence of this fact he came to be called
by the name of Sukra, and it is in consequence of that fact he also
became unable to attain (in course of his wandering) the central point of
the firmament. Beholding him come out of his stomach and shining brightly
with energy, Bhava, filled with anger, stood with lance uplifted in his
hand. The goddess Uma then interposed and forbade the angry lord of all
creatures, viz., her spouse, to slay the Brahmana. And in consequence of
Uma's having thus prevented her lord from accomplishing his purpose the
ascetic Usanas (from the day) became the son of the goddess.'

"The goddess said, 'This Brahmana no longer deserves to be slain by thee.
He has become my son. O god, one who comes out of thy stomach does not
deserve slaughter at thy hands.'

"Bhishma continued, 'Pacified by these words of his spouse, Bhava smiled
and said repeatedly these words, O king, 'Let this one go whithersoever
he likes.' Bowing unto the boon-giving Mahadeva and to also his spouse
the goddess Uma, the great ascetic Usanas, endued with superior
intelligence, proceeded to the place he chose. I have thus narrated to
thee, O chief of the Bharatas, the story of the high-souled Bhargava
about which thou didst ask me.'"



SECTION CCXCI

"Yudhishthira said, 'O thou of mighty arms, tell me, after this what is
beneficial for us. O grandsire, I am never satiated with thy words which
seem to me like Amrita. What are those good acts, O best of men, by
accomplishing which a man succeeds in obtaining what is for his highest
benefit both here and hereafter, O giver of boons!'

"Bhishma said, 'In this connection I shall narrate to thee what the
celebrated king Janaka had enquired, in days of yore, of the high-souled
Parasara, 'What is beneficial for all creatures both in this world and
the next! Do thou tell me what should be known by all this connection.'
Thus questioned, Parasara, possessed of great ascetic merit and
conversant with the ordinances of every religion, [1497] said these words,
desirous of favouring the king.'

"Parasara said, 'Righteousness earned by acts is supreme benefit both in
this world and the next. The sages of the old have said that there is
nothing higher than Righteousness. By accomplishing the duties of
righteousness a man becomes honoured in heaven. The Righteousness, again,
of embodied creatures, O best of kings, consists in the ordinance (laid
down in the scriptures) on the subject of acts. [1498] All good men
belonging to the several modes of life, establishing their faith on that
righteousness, accomplish their respective duties. [1499] Four methods of
living, O child, have been ordained in this world. (Those four methods
are the acceptance of gifts for Brahmanas; the realisation of taxes for
Kshatriyas; agriculture for Vaisyas; and service of the three other
classes for the Sudras). Wherever men live the means of support come to
them of themselves. Accomplishing by various ways acts that are virtuous
or sinful (for the purpose of earning their means of support), living
creatures, when dissolved into their constituent elements attain to
diverse ends. [1500] As vessels of white brass, when steeped in liquefied
gold or silver, catch the hue of these metals, even so a living creature,
who is completely dependent upon the acts of his past lives takes his
colour from the character of those acts. Nothing can sprout forth without
a seed. No one can obtain happiness without having accomplished acts
capable of leading to happiness. When one's body is dissolved away (into
its constituent elements), one succeeds in attaining to happiness only in
consequence of the good acts of previous lives. The sceptic argues, O
child, saying, I do not behold that anything in this world is the result
of destiny or the virtuous and sinful acts of past lives. Inference
cannot establish the existence or operation of destiny. [1501] The
deities, the Gandharvas and the Danavas have become what they are in
consequence of their own nature (and not of their acts of past lives).
People never recollect in their next lives the acts done by them in
previous ones. For explaining the acquisition of fruits in any particular
life people seldom name the four kinds of acts alleged to have been
accomplished in past lives. [1502] The declarations having the Vedas for
their authority have been made for regulating the conduct of men in this
world, and for tranquillizing the minds of men. These (the sceptic says),
O child, cannot represent the utterances of men possessed of true wisdom.
This opinion is wrong. In reality, one obtains the fruits of whatever
among the four kinds of acts one does with the eye, the mind, the tongue,
and muscles. [1503] As the fruit of his acts, O king, a person sometimes
obtains happiness wholly, sometimes misery in the same way, and sometimes
happiness and misery blended together. Whether righteous or sinful, acts
are never destroyed (except by enjoyment or endurance of their
fruits). [1504] Sometimes, O child, the happiness due to good acts remains
concealed and covered in such a way that it does not display itself in
the case of the person who is sinking in life's ocean till his sorrows
disappear. After sorrow has beep exhausted (by endurance), one begins to
enjoy (the fruits of) one's good acts. And know, O king, that upon the
exhaustion of the fruits of good acts, those of sinful acts begin to
manifest themselves. Self-restraint, forgiveness, patience, energy,
contentment, truthfulness of speech, modesty, abstention from injury,
freedom from the evil practices called vyasana, and cleverness,--these
are productive of happiness. No creature is eternally subject to the
fruits of his good or bad acts. The man possessed of wisdom should always
strive to collect and fix his mind. One never has to enjoy or endure the
good and bad acts of another. Indeed, one enjoys and endures the fruits
of only those acts that one does oneself. The person that casts off both
happiness and misery walks along a particular path (the path, viz., of
knowledge). Those men, however, O king, who suffer themselves to be
attached to all worldly objects, tread along a path that is entirely
different. A person should rot himself do that act which, if done by
another, would call down his censure. Indeed, by doing an act that one
censures in others, one incurs ridicule. A Kshatriya bereft of courage, a
Brahmana that takes every kind of food, a Vaisya unendued with exertion
(in respect of agriculture and other moneymaking pursuits), a Sudra that
is idle (and, therefore, averse to labour), a learned person without good
behaviour, one of high birth but destitute of righteous conduct, a
Brahmana fallen away from truth, a woman that is unchaste and wicked, a
Yogin endued with attachments, one that cooks food for one's own self, an
ignorant person employed in making a discourse, a kingdom without a king
and a king that cherishes no affection for his subjects and who is
destitute of Yoga,--these all, O king, are deserving of pity!'" [1505]



SECTION CCXCII

"Parasara said, 'That man who, having obtained this car, viz., his body
endued with mind, goes on, curbing with the reins of-knowledge the steeds
represented by the objects of the senses, should certainly be regarded as
possessed of intelligence. The homage (in the form of devotion to and
concentrated meditation on the Supreme) by a person whose mind is
dependent on itself and who has cast off the means of livelihood is
worthy of high praise,--that homage, namely, O regenerate one, which is
the result of instructions received from one who has succeeded in
transcending acts but not obtained from the mutual discussion of men in
the same state of progress. [1506] Having obtained the allotted period of
life, O king, with such difficulty, one should not diminish it (by
indulgence of the senses). On the other hand, man should always exert, by
righteous acts for his gradual advancement. [1507] Among the six different
colours that Jiva attains at different periods of his existence, he who
falls away from a superior colour deserves obloquy and censure. Hence,
one that has attained to the result of good acts should conduct oneself
in such a way as to avoid all acts stained by the quality of Rajas. [1508]
Man attains to a superior colour by righteous acts. Unable to acquire a
superior hue, for such acquisition is extremely difficult, a person, by
doing sinful acts only slays himself (by sinking into hell and falling
down into an inferior colour). All sinful acts that are committed
unconsciously or in ignorance are destroyed by penances. A sinful act,
however, that is committed knowingly, produces much sorrow. Hence, one
should never commit sinful acts which have for their fruit only sorrow.
The man of intelligence would never do an act that is sinful in character
even if it leads to the greatest advantage, just as a person that is pure
would never touch a Chandala. [1509] How miserable is the fruit I see of
sinful acts! Through sin the very vision of the sinner becomes perverse,
and he confounds his body and its unstable accompaniments with the
Soul. [1510] That foolish man who does not succeed in betaking himself to
Renunciation in this world becomes afflicted with great grief when he
departs to the next world. [1511] An uncoloured cloth, when dirty, can be
cleaned, but not a piece of cloth that is dyed with black; even so, O
king, listen to me with care, is it the case with sin. That man who,
having knowingly committed sin, acts righteously for expiating that sin,
has to enjoy and endure the fruits of his good and bad acts
separately. [1512] The utterers of Brahma maintain, under the authority of
what has been laid down in the Vedas, that all acts of injury committed
in ignorance are cancelled by acts of righteousness. A sin, however, that
is committed consciously is never cancelled by righteousness. Thus say
the regenerate utterers of Brahma who are conversant with the scriptures
of Brahmana. As regards myself, my view is that whatever acts are done,
be they righteous or sinful, be they done knowingly or otherwise, remain
(and are never destroyed unless their fruits are enjoyed or
endured). [1513] Whatever acts are done by the mind with full
deliberation, produce, according to their grossness or subtility, fruits
that are gross or subtile. [1514] Those acts, however, O thou of righteous
soul, which are fraught with great injury, if done in ignorance, do
without fail produce consequences and even consequences that lead to
hell, with this difference that those consequences are disproportionate
in point of gravity to the acts that produce them. [1515] As to those acts
(of a doubtful or unrighteous nature) that may be done by the deities or
ascetics of reputation, a righteous man should never do their like or,
informed of them, should never censure them. [1516] That man who,
reflecting with his mind, O king, and ascertaining his own ability,
accomplishes righteous acts, certainly obtains what is for his benefit.
Water poured into an unbaked vessel gradually becomes less and finally
escapes altogether. If kept, however, in a baked vessel, it remains
without its quantity being diminished. After the same manner, acts done
without reflection with the aid of the understanding do not become
beneficial; while acts done with judgment remain with undiminished
excellence and yield happiness as their result. If into a vessel
containing water other water be poured, the water that was originally
there increases in quantity; even so all acts done with judgment, be they
equitable or otherwise, only add to one's stock of righteousness. A king
should subjugate his foes and all who seek to assert their superiority,
and he should properly rule and protect his subjects. One should ignite
one's sacred fires and pour libations on them in diverse sacrifices, and
retiring in the woods into either one's middle or old age, should live
there (practising the duties of the two last modes of life). Endued with
self-restraint, and possessed of righteous behaviour, one should look
upon all creatures as on one's own self. One should again reverence one's
superiors. By the practice of truth and of good conduct, O king, one is
sure to obtain happiness.'"



SECTION CCXCIII

"Parasara said, 'Nobody in this world does good to another. Nobody is
seen to make gifts to others. All persons are seen to act for their own
selves. People are seen to cast off their very parents and their uterine
brothers when these cease to be affectionate. What need be said then or
relatives of other degrees? [1517] Gifts to a distinguished person and
acceptance of the gifts made by a distinguished person both lead to equal
merit. Of these two acts, however, the making of a gift is superior to
the acceptance of a gift. [1518] That wealth which is acquired by proper
means and increased also by proper means, should be protected with care
for the sake of acquiring virtue. This is an accepted truth. One desirous
of acquiring righteousness should never earn wealth by means involving
injury to others. One should accomplish one's acts according to one's
power, without zealously pursuing wealth. By giving water, whether cold
or heated by fire, with a devoted mind, unto a (thirsty) guest, according
to the best of one's power, one earns the merit that attaches to the act
of giving food to a hungry man. The high-souled Rantideva obtained
success in all the worlds by worshipping the ascetics with offerings of
only roots and fruits leaves. The royal son of Sivi also won the highest
regions of felicity by having gratified Surya along with his companion
with offerings of the same kind. All men, by taking birth, incur debts to
gods, guests, servants, Pitris, and their own selves. Everyone should,
therefore, do his best for freeing himself from those debts. One frees
oneself from one's debt to the great Rishis by studying the Vedas. One
pays off one's debts to the gods by performing sacrifices. By performing
the rites of the Sraddha one is freed from one's debts to the Pitris. One
pays off one's debt to one's fellowmen by doing good offices to them. One
pays off the debts one owes to one's own self by listening to Vedic
recitations and reflecting on their import, by eating the remnants of
sacrifices, and by supporting one's body. One should duty discharge all
the acts, from the beginning, that one owes to one's servants. Though
destitute of wealth, men are seen to attain to success by great
exertions. [1519] Munis by duly adoring the deities and by duty pouring
libations of clarified butter on the sacred fire, have been seen to
attain to ascetic success. Richika's son became the son of Vishwamitra.
By adoring the deities who have shares in sacrificial offerings, with
Richs (he attained to success in after life). Usanas became Sukra by
having gratified the god of gods. Indeed., by hymning the praises of the
goddess (Uma), he sports in the firmament, endued with great
splendour. [1520] Then, again, Asita and Devala, and Narada and Parvata,
and Karkshivat, and Jamadagni's son Rama, and Tandya possessed of
cleansed soul, and Vasishtha, and Jamadagni, and Viswamitra and Atri, and
Bharadwaja, and Harismasru, and Kundadhara, and Srutasravas,--these great
Rishis, by adoring Vishnu with concentrated minds with the aid of Richs,
and by penances, succeeded in attaining to success through the grace of
that great deity endued with intelligence. Many undeserving men, by
adoring that good deity, obtained great distinction. One should not seek
for advancement by achieving any wicked or censurable act. That wealth
which is earned by righteous ways is true wealth. Fie on that wealth,
however, which is earned by unrighteous means. Righteousness is eternal.
It should never, in this world, be abandoned from desire of wealth. That
righteous-souled person who keeps his sacred fire and offers his daily
adorations to the deities is regarded as the foremost of righteous
persons. All the Vedas, O foremost of kings, are established on the three
sacred fires (called Dakshina, Garhapatya, and Ahavaniya). That Brahmana
is said to possess the sacred fire whose acts exist in their entirety. It
is better to at once abandon the sacred fire than to keep it, abstaining
the while from acts. The sacred fire, the mother, the father who has
begotten, and the preceptor, O tiger among men, should all be duly waited
upon and served with humility. That man who, casting off all feelings of
pride, humbly waits upon and serves them that are venerable for age, who
is possessed of learning and destitute of lust, who looketh upon all
creatures with an eye of love, who has no wealth, who is righteous in his
acts, and who is destitute of the desire of inflicting any kind of harm
(upon any one), that truly respectable man is worshipped in this world by
those that are good and pious.'" [1521]



SECTION CCXCIV

"Parasara said, 'The lowest order, it is proper, should derive their
sustenance from the three other orders. Such service, rendered with
affection and reverence, makes them righteous. [1522] If the ancestors of
any Sudra were not engaged in service, he should not still engage himself
in any other occupation (than service). Truly, he should apply himself to
service as his occupation. In my opinion, it is proper for them to
associate, under all circumstances, with good men devoted to
righteousness, but never with those that are wicked. As in the Eastern
hills, jewels and metals blaze with greater splendour in consequence of
their adjacence to the Sun, even so the lowest order blazes with
splendour in consequence of their association with the good. A piece of
white cloth assumes that hue with which it is dyed. Even such is the case
with Sudras. [1523] Hence also, one should attach oneself to all good
qualities but never to qualities that are evil. The life of human beings
in this world is fleeting and transitory. That wise man who, in happiness
as also in misery, achieves only what is good, is regarded as a true
observer of the scriptures. That man who is endued with intelligence
would never do an act which is dissociated from virtue, however high may
the advantages be of that act. Indeed, such an act is not regarded as
truly beneficial. That lawless king who, snatching thousands of kine from
their lawful owners, gives them away (unto deserving persons), acquires
no fruit (from that act of giving) beyond an empty sound (expressive of
the act he does). On the other hand, he incurs the sin of theft. The
Self-born at first created the Being called Dhatri held in universal
respect. Dhatri created a son who was engaged in upholding all the
worlds. [1524] Worshipping that deity, the Vaisya employs himself, for the
means of his support, in agriculture and the rearing of cattle. The
Kshatriyas should employ themselves in the task of protecting all the
other classes. The Brahmanas should only enjoy. As regards the Sudras,
they should engage themselves in the task of humbly and honestly
collecting together the articles that are to be offered in sacrifices,
and in cleaning altars and other places where sacrifices are to be
performed. If each order acts in this way, righteousness would not suffer
any diminution. If righteousness is preserved in its entirety, all
creatures inhabiting the earth would be happy. Beholding the happiness of
all creatures on earth, the deities in heaven become filled with
gladness. Hence, that king who, agreeably to the duties laid down for his
order, protects the other classes, becomes worthy of respect. Similarly,
the Brahmana that is employed in studying the scriptures, the Vaisya that
is engaged in earning wealth, and the Sudra that is always engaged in
serving the three other classes with concentrated attention, become
objects of respect. By conducting themselves in the other ways, O chief
of men, each order is said to fall away from virtue. Keeping aside gifts
by thousands, even twenty cowries that one may give painfully, having
earned them righteously, will be productive of the great benefit. Those
persons, O king, who make gifts unto Brahmanas after reverencing them
duly, reap excellent fruits commensurate with those gifts. That gift is
highly prized which the donor makes after seeking out the donee and
honouring him properly. That gift is middling which the donor makes upon
solicitation. That gift, however, which is made contemptuously and
without any reverence, is said to be very inferior (in point of merit).
Even this is what those utterers of the truth, viz., the sages, say.
While sinking in this ocean of life, man should always seek to cross that
ocean by various means. Indeed, he should so exert himself that he might
be freed from the bonds of this world. The Brahmana shines by self
restraint; the Kshatriya by victory; the Vaisya by wealth; while the
Sudra always shines in glory through cleverness in serving (the three
other orders).'"



SECTION CCXCV

"Parasara said, 'In the Brahmana, wealth acquired by acceptance of gifts,
in the Kshatriya that won by victory in battle, in the Vaisya that
obtained by following the duties laid down for his order, and in the
Sudra that earned by serving the three other orders, however small its
measure, is worthy of praise, and spent for the acquisition of virtue is
productive of great benefits. The Sudra is said to be the constant
servitor of the three other classes. If the Brahmana, pressed for a
living, betakes himself to the duties of either the Kshatriya or the
Vaisya, he does not fall off from righteousness. When, however, the
Brahmana betakes himself to the duties of the lowest order, then does he
certainly fall off. When the Sudra is unable to obtain his living by
service of the three other orders, then trade, rearing of cattle, and the
practice of the mechanical arts are lawful for him to follow. Appearance
on the boards of a theatre and disguising oneself in various forms,
exhibition of puppets, the sale of spirits and meat, and trading in iron
and leather, should never be taken up for purposes of a living by one who
had never before been engaged in those professions every one of which is
regarded as censurable in the world. It hath been heard by us that if one
engaged in them can abandon them, one then acquires great merit. When one
that has become successful in life behaves sinfully in consequence of
one's mind being filled with arrogance, one's acts under such
circumstances can never pass for authority. It is heard in the Puranas
that formerly mankind were self-restrained; that they held righteousness
in great esteem; that the practices they followed for livelihood were all
consistent with propriety and the injunctions laid down in the
scriptures: and that the only punishment that was required for chastising
them when they went wrong was the crying of fie on them. [1525] At the
time of which we speak, O king, Righteousness, and nothing else, was much
applauded among men. Having achieved great progress in righteousness, men
in those days worshipped only all good qualities that they saw. The
Asuras, however, O child, could not bear that righteousness which
prevailed in the world. Multiplying (in both number and energy), the
Asuras (in the form of Lust and Wrath) entered the bodies of men. Then
was pride generated in men that is so destructive of righteousness. From
pride arose arrogance, and from arrogance arose wrath. When men thus
became overwhelmed with wrath, conduct implying modesty and shame
disappeared from them, and then they were overcome by heedlessness.
Afflicted by heedlessness, they could no longer see as before, and as the
consequence thereof they began to oppress one another and thereby acquire
wealth without any compunction. When men became such, the punishment of
only crying fie on offenders failed to be of any effect. Men, showing no
reverence for either the gods or Brahmanas, began to indulge their senses
to their fill. [1526] At that time the deities repaired to that foremost
of gods, viz., Siva, possessed of patience, of multiform aspect, and
endued with the foremost of attributes, and sought his protection. The
deities imparted unto him their conjoined energy, and thereupon the great
god, with a single shaft, felled on the earth those three Asuras, viz.,
Desire, Wrath, and Cupidity, who were staying in the firmament, along
with their very habitations. [1527] The fierce chief of those Asuras
possessed of fierce, prowess, who had struck the Devas with terror, was
also slain by Mahadeva armed with the lance. [1528] When this chief of the
Asuras was slain, men once more obtained their proper natures, and once
more began to study the Vedas and the other scriptures as was in former
times. Then the seven ancient Rishis came forward and installed Vasava as
the chief of the gods and the ruler of heaven. And they took upon
themselves the task of holding the rod of chastisement over mankind.
After the seven Rishis came king Viprithu (to rule mankind), and many
other kings, all belonging to the Kshatriya order for separately ruling
separate groups of human beings. (When Mahadeva dispelled all evil
passions from the minds of creatures) there were, in those ancient times,
certain elderly men from whose minds all wicked feelings did not fly
away. Hence, in consequence of that wicked state of their minds and of
those incidents that were connected with it, there appeared many kings of
terrible prowess who began to indulge in only such acts as were fit for
Asuras. Those human beings that are exceedingly foolish adhere to those
wicked acts, establish them as authorities, and follow them in practice
to this day. [1529] For this reason, O king, I say unto thee, having
reflected properly with the aid of the scriptures, that one should
abstain from all acts that are fraught with injury or malice and seek to
acquire a knowledge of the Soul. [1530]The man possessed of wisdom would
not seek wealth for the performance of religious rites by ways that are
unrighteous and that involve an abandonment of morality. Wealth earned by
such means can never prove beneficial. Do thou then become a Kshatriya of
this kind. Do thou restrain thy senses, be agreeable to thy friends, and
cherish, according to the duties of thy order, thy subjects, servants,
and children. Through the union of both prosperity and adversity (in
man's life), there arise friendships and animosities. Thousands and
thousands of existences are continually revolving (in respect of every
Jiva), and in every mode of Jiva's existence these must occur. [1531] For
this reason, be thou attached to good qualities of every kind, but never
to faults. Such is the character of good qualities that if the most
foolish person, bereft of every virtue, hears himself praised for any
good quality, he becomes filled with joy. Virtue and sin exist, O king,
only among men. These do not exist among creatures other than man. One
should therefore, whether in need of food and other necessaries of life
or transcending such need, be of virtuous disposition, acquire knowledge,
always look upon all creatures as one's own self, and abstain totally
from inflicting any kind of injury. When one's mind becomes divested of
desire, and when all Darkness is dispelled from it, it is then that one
succeeds in obtaining what is auspicious.'"



SECTION CCXCVI

"Parasara said, 'I have now discoursed to thee on what the ordinances are
of the duties in respect of one that leads the domestic mode of life. I
shall now speak to thee of the ordinances about penances. Listen to me as
I discourse on the topic. It is generally seen, O king, that in
consequence of sentiments fraught with Rajas and Tamas, the sense of
meum, born of attachment, springs up in the heart of the householder.
Betaking oneself to the domestic mode of life, one acquires kine, fields,
wealth of diverse kinds, spouses, children, and servants. One that
becomes observant of this mode of life continually casts one's eye upon
these objects. Under these circumstances, one's attachments and aversions
increase, and one ceases to regard one's (transitory) possessions as
eternal and indestructible. When a person becomes overwhelmed by
attachment and aversion, and yields himself up to the mastery of earthly
objects, the desire of enjoyment then seizes him, taking its rise from
heedlessness, O king. Thinking that person to be blessed who has the
largest share of enjoyments in this world, the man devoted to enjoyment
does not, in consequence of his attachment thereto, see that there is any
other happiness besides what waits upon the gratification of the senses.
Overwhelmed with cupidity that results from such attachment, he then
seeks to increase the number of his relatives and attendants, and for
gratifying these latter he seeks to increase his wealth by every means in
his power. Filled with affection for children, such a person commits, for
the sake of acquiring wealth, acts that he knows to be evil, and gives
way to grief if his wealth be lost. Having earned honours and always
guarding against the defeat of his plans, he betakes himself to such
means as would gratify his desire of enjoyment. At last he meets with
destruction as the inevitable consequence of the conduct he pursues. It
is well-known, however, that true felicity is theirs that a e endued with
intelligence, that are utterers of the eternal Brahma, that seek to
accomplish only acts that are auspicious and beneficial, and that abstain
from all acts that are optional and spring from desire alone. [1532] From
loss of all such objects in which are centred our affections, from loss
of wealth, O king, and from the tyranny of physical diseases add mental
anguish, a person falls into despair. From this despair arises art
awakening of the soul. From such awakening proceeds study of the
Scriptures. From contemplation of the import of the scriptures, O king,
one sees the value of penance. A person possessed of the knowledge of
what is essential and what accidental, O king, is very rare,--he, that
is, who seeks to undergo penances, impressed with the truth that the
happiness one derives from the possession of such agreeable objects as
spouses and children leads ultimately to misery. [1533] Penances, O child,
are for all. They are ordained for even the lowest order of men (viz.,
Sudras). Penances set the self-restrained man having the mastery over all
his senses on the way to heaven. It was through penances that the
puissant Lord of all creatures, O, king, observing vows at particular
intervals created all existent objects. The Adityas, the Vasus, the
Rudras, Agni, the Aswins, the Maruts, the Viswedevas, the Saddhyas, the
Pitris, the Maruts, the Yakshas, the Rakshasas, the Gandharvas, the
Siddhas and the other denizens of heaven, and, indeed, all other
celestials whatever, O child, have all been crowned with success through
their penances. Those Brahmanas whom Brahmana created at the outset,
succeeded through their penances in honouring not the Earth alone but the
heaven also in which they roved at pleasure. In this world of mortals,
they that are kings, and those others that are householders born in high
families, have all become what they are only in consequence of their
penances. [1534] The silken robes they wear, the excellent ornaments that
adorn their persons, the animals and vehicles they ride, and the seats
they use are all the result of their penances. The many charming and
beautiful women, numbering by thousands, that they enjoy, and their
residence in palatial mansions, are all due to their penances. Costly
beds and diverse kinds of delicious viands become theirs that act
righteously. There is nothing in the three worlds, O scorcher of foes,
that penances cannot attain. Even those that are destitute of true
knowledge win Renunciation as the consequence of their penances. [1535]
Whether in affluent circumstances or miserable, a person should cast off
cupidity, reflecting on the scriptures, with the aid of his Mind and
understanding, O best of kings. Discontent is productive of misery.
(Discontent is the result of cupidity). Cupidity leadeth to the
stupefaction of the senses. The senses being stupefied, one's wisdom
disappears like knowledge not kept up by continued application. When
one's wisdom disappears, one fails to discriminate what is proper from
what is improper. Hence, when one's happiness is destroyed (and one
becomes subject to misery) one should practise the austerest of
penances. [1536] That which is agreeable is called happiness. That which
is disagreeable is said to be misery. When penances are practised, the
result is happiness. When they are not practised, the result is misery.
Behold the fruits of practising and abstaining from penances! [1537] By
practising stainless penances, people always meet with auspicious
consequences of every kind, enjoy all good things, and attain to great
fame. [1538] He, however, who by abandoning (stainless penances), betakes
himself to penances from desire of fruit, meets with many disagreeable
consequences, and disgrace and sorrow of diverse kinds, as the fruits
thereof, all of which have worldly possessions for their cause. [1539]
Notwithstanding the desirability of practising righteousness, penances,
and gifts, the wish springs up in his mind of accomplishing all kinds of
forbidden acts. By thus perpetrating diverse kinds of sinful acts, he
goes to hell. [1540] That person, O best of men, who, in both happiness
and misery, does not fall away from the duties ordained for him, is said
to have the scriptures for his eye. It is said that the pleasure one
derives from the gratification of one's senses of touch, tongue, sight,
scent, and hearing, O monarch, lasts only so long as a shaft urged from
the bow takes in falling down upon the earth. Upon the cessation of that
pleasure, which is so short-lived, one experiences the most keen agony.
It is only the senseless that do not applaud the felicity of Emancipation
that is unrivalled. Beholding the misery that attends the gratification
of the senses, they that are possessed of wisdom cultivate the virtues of
tranquillity and self-restraint for the purpose of attaining to
Emancipation. In consequence of their righteous behaviour, wealth, and
pleasure can never succeed in afflicting them. [1541] Householders may,
without any compunction, enjoy wealth and other possessions that are
obtained without Exertion. As regards, however, the duties of their order
that are laid down in the scriptures, these, I am of opinion, they should
discharge with the aid of Exertion. [1542] The practice of those that are
honoured, that are born in high families, and that have their eyes always
turned towards the import of the scriptures, is incapable of being
followed by those that are sinful and that are possessed of unrestrained
minds. All acts that are done by man under the influence of vanity, meet
with destruction. Hence, for them that are respectable and truly
righteous there is no other act in this world to do than penance. [1543]
As regards, those house-holders, however, that are addicted to acts, they
should, with their whole hearts, set themselves to acts. Following the
duties of their order, O king, they should with cleverness and attention
perform sacrifices and other religious rites. Indeed, as all rivers, male
and female, have their refuge in the Ocean, even so men belonging to all
the other orders have their refuge in the householder.'"



SECTION CCXCVII

"Janaka said, 'Whence, O great Rishi, does this difference of colour
arise among men belonging to the different orders? I desire to know this.
Tell me this, O foremost of speakers! The Srutis say that the offspring
one begets are one's own self. Originally sprung from Brahmana, all the
inhabitants of the earth should have been Brahmanas. Sprung from
Brahmanas, why have men betaken themselves to practices distinguished
from those of Brahmanas.'

"Parasara said, 'It is as thou sayst, O king! The offspring procreated
are none else than the procreator himself. In consequence, however, of
falling away from penance, this distribution into classes of different
colours has taken place. When the soil becomes good and the seed also is
good, the offspring produced become meritorious. If, however, the soil
and seed become otherwise or inferior, the offspring that will be born
will be inferior. They that are conversant with the scriptures know that
when the Lord of all creatures set himself to create the worlds, some
creatures sprang from his mouth, some from his arms, some from his
thighs, and some from his feet. They that thus sprang from his mouth, O
child, came to be called Brahmanas. They that sprang from his arms were
named Kshatriyas. They, O king, that sprang from his thighs were the
wealthy class called the Vaisyas. And, lastly, they that were born of his
feet were the serving class, viz., the Sudras. Only these four orders of
men, O monarch, were thus created. They that belong to classes over and
other than these are said to have sprung from an intermixture of these.
The Kshatriyas called Atirathas, Amvashthas, Ugras, Vaidehas, Swapakas,
Pukkasas, Tenas, Nishadas, Sutas, Magadhas, Ayogas, Karanas, Vratyas, and
Chandalas, O monarch, have all sprung from the four original orders by
intermixture with one another.'

"Janaka said, 'When all have sprung from Brahmana alone, how came human
beings to have diversity in respect of race? O best of ascetics, an
infinite diversity of races is seen in this world. How could men devoted
to penances attain, to the status of Brahmanas, though of indiscriminate
origin? Indeed, those born of pure wombs and those of impure, all became
Brahmanas.'

"Parasara said, 'O king, the status of high-souled persons that succeeded
in cleansing their souls by penances could not be regarded as affected by
their low births. Great Rishis, O monarch, by begetting children in
indiscriminate wombs, conferred upon them the status of Rishis by means
of their power of asceticism. My grandfather Vasishtha, Rishyasringa,
Kasyapa, Veda, Tandya, Kripa, Kakshivat, Kamatha, and others, and
Yavakrita, O king, and Drona, that foremost of speakers, and Ayu, and
Matanga, and Datta, and Drupada, and Matsya, all these, O ruler of the
Videhas, obtained their respective positions through penance as the
means. Originally only four Gotras (races) arose, O monarch, viz.,
Angiras, Kasyapa, Vasishtha, and Bhrigu. In consequence of acts and
behaviour, O ruler of men, many other Gotras came into existence in time.
The names of those Gotras have been due to the penances of those that
have founded them. Good people use them.'

"Janaka said, 'Tell me, O holy one, the especial duties of the several
orders. Tell me also what their common duties are. Thou art conversant
with everything.'

"Parasara said, 'Acceptance of gifts, officiation at the sacrifices of
others, and the teaching of pupils, O king, are the especial duties of
the Brahmanas. The protection of the other orders is proper for the
Kshatriya. Agriculture, cattle-rearing, and trade are the occupations of
the Vaisyas. While service of the (three) regenerate classes is the
occupation, O king, of the Sudras. I have now told thee what the especial
duties are of the four orders, O monarch. Listen now to me, O child, as I
tell thee what the common duties are of all the four orders. Compassion,
abstention from injury, heedfulness, giving to others what is due to
them, Sraddhas in honour of deceased ancestors, hospitality to guests,
truthfulness, subjugation of wrath, contentedness with one's own wedded
wives, purity (both internal and external), freedom from malice,
knowledge of Self, and Renunciation,--these duties, O king, are common to
all the orders. Brahmanas, Kshatriyas, and Vaisyas,--these are the three
regenerate orders. All of them have an equal right to the performance of
these duties, O foremost of men. These three orders, betaking themselves
to duties other than those laid down for them, come to grief, O monarch
(and fall down from their own status), even as they go up and acquire
great merit by taking for their model some righteous individual of their
respective classes who is duly observant of his own duties. The Sudra
never falls down (by doing forbidden acts); nor is he worthy of any of
the rites of regeneration. The course of duties flowing from the Vedas is
not his. He is not interdicted, however, from practising the three and
ten duties that are common to all the orders. O ruler of the Videhas,
Brahmanas learned in the Vedas, O monarch, regard a (virtuous) Sudra as
equal to Brahmana himself. I, however, O king, look upon such a Sudra as
the effulgent Vishnu of the universe, the foremost one in all the
worlds. [1544] Persons of the lowest order, desiring to exterminate the
evil passions (of lust and wrath, etc.) may betake themselves to the
observance of the conduct of the good; and, indeed, while so acting, they
may earn great merit by performing all rites that lead to advancement,
omitting the mantras that are utterable by the other orders while
performing the self-same ceremonies. Wherever persons of the lowest order
adopt the behaviour of the good, they succeed in attaining to happiness
in consequence of which they are able to pass their time in felicity both
here and hereafter.'

"Janaka said, 'O great ascetic, is man stained by his acts or is he
stained by the order or class in which he is born? A doubt has arisen in
my mind. It behoveth thee to expound this to me.'

"Parasara said, 'Without doubt, O king, both, viz., acts and birth, are
sources of demerit. Listen now to their difference. That man who, though
stained by birth, does not commit sin, abstains from sin notwithstanding
birth and acts. If, however, a person of superior birth perpetrates
censurable acts, such acts stain him. Hence, of the two, viz., acts and
birth, acts stain man (more than birth). [1545]

"Janaka said, 'What are those righteous acts in this world, O best of all
regenerate persons, the accomplishment of which does not inflict any
injury upon other creatures?'

"Parasara said, 'Hear from me, O monarch, about what thou askest me'
viz., those acts free from injury which always rescue man. Those who,
keeping aside their domestic fires, have dissociated themselves from all
worldly attachments, become freed from all anxieties. Gradually ascending
step by step, in the path of Yoga, they at last behold the stage of
highest felicity (viz., Emancipation). [1546] Endued with faith and
humility, always practising self-restraint, possessed of keen
intelligence, and abstaining from all acts, they attain to eternal
felicity. All classes of men, O king, by properly accomplishing acts that
are righteous, by speaking the truth, and by abstaining from
unrighteousness, in this world, ascend to heaven. In this there is no
doubt.'"



SECTION CCXCVIII

"Parasara said, 'The sires, the friends, the preceptor, and the spouses
of the preceptors of men that are destitute of devotion are unable to
give to those men the merits that attach to devotion. Only they that are
firmly devoted to such seniors, that speak what is agreeable to them,
that seek their welfare, and that are submissive to them in behaviour,
can obtain the merit of devotion. The sire is the highest of deities with
his children. It is said that the sire is superior to the mother. The
attainment of Knowledge is regarded as the highest acquisition. They that
have subjugated the objects of the senses (by attainment of Knowledge),
acquire what is highest (viz., Emancipation). That Kshatriya prince who,
repairing to the field of battle, receives wounds amid fiery shafts
flying in all directions and burns therewith, certainly repairs to
regions that are unattainable by the very deities and, arrived there,
enjoys the felicity of heaven in perfect contentment. A Kshatriya should
not, O king, strike one that is fatigued, or one that is frightened, or
one that has been disarmed, or one that is weeping, or one that is
unwilling to fight, or one that is unequipped with mail and cars and
horse and infantry, or one that has ceased to exert oneself in the fight,
or one that is ill, or one that cries for quarter, or one that is of
tender years, or one that is old. A Kshatriya should, in battle, fight
one of his order who is equipped with mail and cars and horse and
infantry, who is ready for exertion and who occupies a position of
equality. Death at the hands of one that is equal or of a superior is
laudable, but not that at the hands of one that is low, or of one that is
a coward, or of one that is a wretch. This is well-known. Death at the
hands of one that is sinful, or of one that is of low birth and wicked
conduct, O king, is inglorious and leads to hell. One whose period of
life has run out cannot be rescued by anybody. Similarly, one whose
period of life has not been exhausted can never be slain by any
one. [1547] One should prevent one's affectionate seniors from doing unto
one (for one's benefit) such acts as are done by menials, as also all
such acts as are fraught with injury to others. One should never desire
to extend one's own life by taking the lives of others. [1548] When they
lay down their lives, it is laudable for all householders observant of
the duties of men living in sacred places to lay down their lives on the
banks of sacred streams. [1549] When one's period of life becomes
exhausted, one dissolves away into the five elements. Sometimes this
occurs suddenly (through accidents) and sometimes it is brought about by
(natural) causes. [1550] He who, having obtained a body, brings about its
dissolution (in a. sacred place by means of some inglorious accident),
becomes invested with another body of a similar kind. Though set on the
path of the Emancipation, he yet becomes a traveller and attains to
another body like a person repairing from one room into another. [1551] In
the matter of such a man's attainment of a second body (notwithstanding
his death in a sacred spot) the only cause is his accidental death. There
is no second cause. That new body which embodied creatures obtain (in
consequence of the accidental character of their deaths in sacred places)
comes into existence and becomes attached to Rudras and Pisachas. [1552]
Learned men, conversant with Adhyatma, say that the body is a
conglomeration of arteries and sinews and bones and much repulsive and
impure matter and a compound of (primal) essences, and the senses and
objects of the senses born of desire, all having an outer cover of skin
close to them. Destitute (in reality) of beauty and other
accomplishments, this conglomeration, through force of the desires of a
previous life, assumes a human form. [1553] Abandoned by the owner, the
body becomes inanimate and motionless. Indeed, when the primal
ingredients return to their respective natures, the body mingles with the
dust. Caused by its union with acts, this body reappears under
circumstances determined by its acts. Indeed, O ruler of the Videhas,
under whatever circumstances this body meets with dissolution, its next
birth, determined by those circumstances, is seen to enjoy and endure the
fruits of all its past acts. Jiva, after dissolution of the body it
inhabited, does not, O king, take birth in a different body immediately.
It roves through the sky for some time like a spacious cloud. Obtaining a
new receptacle, O monarch, it then takes birth again. The soul is above
the mind. The mind is above the senses. Mobile creatures, again, are
foremost of all created objects. Of all mobile creatures those that have
two legs are superior. Amongst two-legged creatures, those that are
regenerate are superior. Amongst those that are regenerate they that are
possessed of wisdom are superior. Amongst them that are possessed of
wisdom they that have succeeded in acquiring a knowledge of the soul are
superior. Amongst those that are possessed of a knowledge of the soul,
they that are endued with humility are superior. Death follows birth in
respect of all men. This is settled. Creatures, influenced by the
attributes of Sattwa, Rajas, and Tamas, pursue acts which have an
end. [1554] That man is regarded as righteous who meets with dissolution
when the Sun is in the northern declension, and at a time and under a
constellation both of which are sacred and auspicious. He. is righteous
who., having cleansed himself of all sins and accomplished all his acts
according to the best of his power and having abstained from giving pain
to any man, meets with death when it comes. The death that one meets with
by taking poison, by hanging, by burning, at the hands of robbers, and at
the teeth of animals, is said to be an inglorious one. [1555] Those men
that are righteous never incur such or similar deaths even if they be
afflicted with mental and physical diseases of the most agonising kind.
The lives of the righteous, O king, piercing through the Sun, ascend into
the regions of Brahma. The lives of those that are both righteous and
sinful rove in the middle regions. The lives of those that are sinful
sink into the lowest depths. There is only one foe (of man) and not
another. That foe is identifiable with ignorance, O king. Overwhelmed by
it, one is led to perpetrate acts that are frightful and exceedingly
cruel. That foe for resisting which one should put forth one's power by
waiting upon the aged according to the duties laid down in the
Srutis--that foe which cannot be overcome except by steady
endeavours,--meets with destruction., O king, only when it is crushed by
the shafts of wisdom. [1556] The man desirous of achieving merit should at
first study the Vedas and observe penances, becoming a Brahmacharin. He
should next, entering the domestic mode of life, perform the usual
Sacrifices. Establishing his race, he should then enter the forest,
restraining his senses, and desirous of winning Emancipation. One should
never emasculate oneself by abstaining from any enjoyment. Of all births,
the status of humanity is preferable even if one has to become a
Chandala. Indeed, O monarch, that order of birth (viz., humanity) is the
foremost, since by becoming a human being one succeeds in rescuing one's
self by meritorious acts. Men always perform righteous acts, O lord,
guided by the authority of the Srutis, so that they may not fall away
from the status of humanity. That man who, having attained to the status
of humanity that is so difficult of attainment, indulges in malice,
disregards righteousness and yields himself up to desire, is certainly
betrayed by his desires. [1557] That man who looks upon all creatures with
eyes guided by affection, regarding them worthy of being cherished with
loving aid, who disregards all kinds of wealth, who offers them
consolation, gives them food, address them in agreeable words, and who
rejoices in their happiness and grieves in their griefs, has never to
suffer misery in the next world, Repairing to the Saraswati, the Naimisha
woods, the Pushkara waters, and the other sacred spots on earth, one
should make gifts, practise renunciation, render one's aspect amiable, O
king, and purify one's body with baths and penances. Those men who meet
with death within their houses should have the rites of cremation
performed upon their persons. Their bodies should be taken to the
crematorium on vehicles and there they should be burnt according to the
rites of purification that have been laid down in the scriptures.
Religious rites, beneficial ceremonies, the performance of sacrifices,
officiation at the sacrifices of others, gifts, the doing of other
meritorious acts, the performance, according to the best of one's power,
of all that has been ordained in the case of one's deceased
ancestors,--all these one does for benefiting one's own self. The Vedas
with their six branches, and the other scriptures, O king, have been
created for the good of him who is of stainless acts.'

"Bhishma continued, 'All this was said by that high-souled sage unto the
ruler of the Videhas, O king, in days of old for his benefit.'"



SECTION CCXCIX

"Bhishma said, 'Once again Janaka, the ruler of Mithila, questioned the
high-souled Parasara endued with certain knowledge in respect of all
duties.'

"Janaka said, 'What is productive of good? What is the best path (for
living creatures)? What is that which being accomplished is never
destroyed? What is that spot repairing whither one has not to come back?
Tell me all this, O thou of high intelligence!'

"Parasara said, 'Dissociation (from attachments) is the root of what is
good. [1558] Knowledge is the highest path. Penances practised are never
destroyed, Gifts also, made to deserving persons, are not lost. When one,
breaking the bonds of sin, begins to take pleasure in righteousness, and
when one makes that highest of all gifts, viz., the pledge of
harmlessness unto all creatures, then does one achieve success. He who
gives away thousands of kine and hundreds of horses (to deserving
persons), and who gives unto all creatures the pledge of harmlessness,
receives in return the pledge of harmlessness from all. One may live in
the midst of all kinds of wealth and enjoyment, yet, if blessed with
intelligence, one does not live in them: while he that is destitute of
intelligence lives wholly in objects of enjoyment that are even
unsubstantial. [1559] Sin cannot attach to a man of wisdom even as water
cannot drench the leaves of the lotus. Sin adheres more firmly to him who
is without attachment even as lac and wood adhere firmly to each other.
Sin, which cannot be extinguished except by endurance of its fruits,
never abandons the doer. Verily, the doer, when the time comes, has to
endure the consequences arising from it. [1560] They, however, that are of
cleansed souls and that realise the existence of Brahma, are never
afflicted by the fruits of their acts. Heedless in respect of one's
senses of knowledge and of action, one that is not conscious of one's
wicked acts, and whose heart is attached to both good and bad, becomes
afflicted with great fear. One who at all times becomes entirely freed
from attachments and who completely subjugates the passion of wrath, is
never stained by sin even if he lives in the enjoyment of worldly
objects. As a dyke built across a river, if not washed away, causes the
waters thereof to swell up, even so the man who, without being attached
to objects of enjoyments, creates the dyke of righteousness whose
materials consist of the limitations set down in the scriptures, has
never to languish. On the other hand, his merits and penances increase.
As the pure gem (called Suryakanta) absorbs and attracts to itself, the
rays of the Sun, even so, O tiger among kings, does Yoga proceed by help
of concentrated attention. [1561] As sesame seeds, in consequence of their
repeated intermingling with (fragrant) flowers, become in respect of
quality very agreeable, even so the quality of Sattwa arises in men in
proportion to the measure of their association with persons of cleansed
souls. [1562] When one becomes desirous of dwelling in heaven, one casts
off one's spouses and wealth and rank and vehicles and diverse kinds of
good acts. Indeed, when one attains to such a frame of mind, one's
understanding is said to be dissociated from the objects of the senses.
That man (on the other hand) who, with understanding attached to the
objects of the senses, becomes blind to what is for his real good, is
dragged (to his ruin) by his heart which runs after all worldly objects,
like a fish (dragged to its ruin) by the bait of meat. Like unto the body
that is made up of different limbs and organs, all mortal creatures exist
depending upon one another. They are as destitute of vigour as the pith
of the banana plant. (Left to themselves) they sink in the world's ocean
like a boat (made of weak materials). There is no fixed time for the
acquisition of righteousness. Death waits for no man. When man is
constantly running towards the jaws of Death, the accomplishment of
righteous acts is proper at all times. Like a blind man who, with
attention, is capable of moving about his own house, the man of wisdom,
with mind set on Yoga, succeeds in proceeding along the track (he should
follow). [1563] It has been said that death arises in consequence of
birth. Birth is subject to the sway of death. One unacquainted with the
course of the duties of Emancipation revolves like a wheel between birth
and death, unable to free oneself from that fate. One who walketh along
the track recommended by the understanding earns happiness both here and
hereafter. The Diverse are fraught with misery, while the Few are
productive of happiness. Fruits represented by the not-Soul are said to
constitute the Diverse. Renunciation is (said to constitute the Few and
that is) productive of the soul's happiness. [1564] As the lotus stalk
quickly leaves the mire attached to it, even so the Soul can speedily
cast off the mind. [1565] It is the mind that at first inclines the Soul
to Yoga. The latter then merges the former into itself. When the Soul
achieves success in Yoga, it then beholds itself uninvested with
attributes. [1566] Engaged amid the objects of the senses, one who regards
such engagement to be one's employment falleth away from one's true
employment in consequence of such devotion to those objects. The soul of
the wise man attains, through its righteous acts, to a state of high
felicity in heaven, while that of the man who is not possessed of wisdom
sinks very low or obtains birth among intermediate creatures. As a liquid
substance, if kept in a baked earthen vessel, does not escape therefrom
but remains undiminished, after the same manner one's body with which one
has undergone austerities enjoys (without rejecting) all objects of
enjoyment (up to what are contained in the region of Brahma himself).
Verily, that man who enjoys worldly objects can never be emancipated.
That man, on the other hand, who casts off such objects (in this world),
succeeds in enjoying great happiness hereafter. Like one afflicted with
congenital blindness and, therefore, incapable of seeing his way, the
sensualist, with soul confined in an opaque case, seems to be surrounded
by a mist and fails to see (the true object for which he should strive).
As merchants, going across the sea, make profits proportioned to their
capital, even so creatures, in this world of mortals, attain to ends
according to their respective acts. Like a snake devouring air, Death
wanders in this world made up of days and nights in the form of
Decrepitude and devours all creatures. A creature, when born, enjoys or
endures the fruits of acts done by him in his previous lives. There is
nothing agreeable or disagreeable which one enjoys or endures without its
being the result of the acts one has done in one's previous lives.
Whether lying or proceeding, whether sitting idly engaged in his
occupations, in whatever state a man may be, his acts (of past lives)
good or bad always approach him. One that has attained to the other shore
of the ocean, wishes not to cross the main for returning to the shore
whence he had sailed. [1567] As the fisherman, when he wishes, raises with
the help of his chord his boat sunk in the waters (of a river or lake),
after the same manner the mind, by the aid of Yoga-contemplation, raises
Jiva sunk in the world's ocean and unemancipated from consciousness of
body. [1568] As all rivers running towards the ocean, unite themselves
with it, even so the mind, when engaged in Yoga, becomes united with
primal Prakriti. [1569] Men whose minds become bound by diverse chains of
affection, and who are engulfed in ignorance, meet with destruction like
houses of sand in water. [1570] That embodied creature who regards his
body as only a house and purity (both external and internal) as its
sacred water, and who walks along the path of the understanding, succeeds
in attaining to happiness both here and hereafter. [1571] The Diverse are
productive of misery; while the Few are productive of happiness. The
Diverse are the fruits represented by the not-Soul. Renunciation (which
is identical with Few) is productive of the soul's benefit. [1572] One's
friends who spring up from one's determination, and one's kinsmen whose
attachment is due to (selfish) reasons, one's spouses and sons and
servants, only devour one's wealth. Neither the mother, nor the father,
can confer the slightest benefit upon one in the next world. Gifts
constitute the diet upon which one can subsist. Indeed, one must have to
enjoy the fruits of one's own acts. [1573] The mother, the son, the sire,
the brother, the wife, and friends, are like lines traced with gold by
the side of gold itself. [1574] All acts, good and bad, done in past lives
come to the doer. Knowing that everything one enjoys or endures at
present is the result of the acts of past lives, the soul urges the
understanding on different directions (so that it may act in such a way
as to avoid all unpleasant fruits). Relying on earnest endeavour, and
equipped with proper aids, he who sets himself to accomplish his tasks
never meets with failure. As the rays of light never abandon the Sun,
even so prosperity never abandons one who is endued with undoubting
faith. That act which a man of stainless soul does with faith and
earnestness, with the aid of proper means, without pride, and with
intelligence, becomes never lost. A creature obtains from the very time
of his abode in the mother's womb all his own acts good and bad that were
achieved by him in his past lives. Death, which is irresistible, aided by
Time which brings about the destruction of life, leads all creatures to
their end like wind scattering the dust of sawed timber. [1575] Through
acts good and bad performed by himself in his past lives, man obtains
gold and animals and spouses, and children, and honour of birth, and
possessions of value, and his entire affluence.'

"Bhishma continued, 'Thus addressed conformably to the truth by the sage,
Janaka, that foremost of righteous persons, O king, heard everything the
Rishi said and obtained great happiness from it.'"



SECTION CCC

"Yudhishthira said, 'O grandsire, learned men praise truth,
self-restraint, forgiveness, and wisdom. What is thy opinion of these
virtues?'

"Bhishma said, 'In this connection I shall recite to thee an old
narrative, O Yudhishthira, of the discourse between the Sadhyas and a
Swan. Once on a time the Unborn and eternal Lord of all creatures (viz.,
Brahman), assuming the form of a golden Swan, wandered through the three
worlds till in course of his wanderings he came upon the Sadhyas.'

"The Sadhyas said, 'O ford, we are the deities called Sadhyas. We like to
question thee. Indeed, we would ask thee about the religion of
Emancipation. Thou art well-acquainted with it. We have heard, O bird,
that thou art possessed of great learning, and eloquent and wise of
speech. O bird, what dost thou think is the highest of all objects? O
high-souled one, in what does thy mind find pleasure? Do thou, therefore,
O foremost of birds, instruct us as to what that one act is which thou
regardest as the foremost of all acts, and by doing which, O chief of the
feathery creation, one may soon be freed from all bonds.'

"The Swan said, 'Ye who have drunk Amrita, I have heard that one should
have recourse to these, viz., penances, self-restraint, truth, and
subjugation of the mind. Untying all the knots of the heart, one should
also bring under one's control both what is agreeable and what is
disagreeable. [1576] One should not wound the vitals of others. One should
not be an utterer of cruel speeches. One should never take scriptural
lectures from a person that is mean. One should never utter such words as
inflict pain on others, as cause others to burn (with misery), and as
lead to hell. Wordy shafts fall from the lips. Pierced therewith one (to
whom they are directed) burns incessantly. Those shafts do not strike any
part other than the very vitals of the person aimed. Hence he that is
possessed of learning should never aim them at others. If a person deeply
pierces a man of wisdom with wordy shafts, the wise mart should then
adopt peace (without giving way to wrath). The man who, though sought to
be angered, rejoices without yielding to anger, taketh away from the
provoker all his merits. That man of righteous soul, who, full of joy and
freed from malice, subdues his blazing wrath which, if indulged, would
lead him to speak ill of others and verily become his foe, takes away the
merits of others. As regards myself, I never answer I when another speaks
ill of me. If assailed, I always forgive the assault. The righteous are
of opinion that forgiveness and truth and sincerity and compassion are
the foremost (of all virtues). Truth is the arcanum of the Vedas. The
arcanum of Truth is self-restraint. The arcanum of self-restraint is
Emancipation. This is the teaching of all the scriptures. I regard that
person to be Brahmana and Muni who subjugates the rising impulse of
speech, the impulse of wrath appearing in the mind, the impulse of thirst
(after unworthy things), and the impulses of the stomach and the organ of
pleasure. One who does not yield to wrath is superior to one who does.
One who practises renunciation is superior to one who does not. One who
possesses the virtues of manhood is superior to one who has them not. One
who is endued with knowledge is superior to one who is destitute of it.
Assailed with harsh speeches one should not assail in return. Indeed, one
who, under such circumstances, renounces wrath, succeeds in burning the
assailant and taking away all his merits. [1577] That person who when
assailed with harsh speeches does not utter a harsh word in reply, who
when praised does not utter what is agreeable to him that praises, who is
endued with such fortitude as not to strike in return when struck and not
to even wish evil to the striker, finds his companionship always coveted
by the gods. He that is sinful should be forgiven as if he were
righteous, by one that is insulted, struck, and calumniated. By acting in
this way one attains to success. Though all my objects have been
fulfilled, yet I always wait reverentially on those that are righteous. I
have no thirst. My wrath hath been suppressed. Seduced by covetousness I
do not fall away from the path of righteousness. I do not also approach
any one (with solicitations) for wealth. [1578] If cursed, I do not curse
in return. I know that self-restraint is the door of immortality. I
disclose unto you a great mystery. There is no status that is superior to
that of humanity. Freed from sin like the Moon from murky clouds, the man
of wisdom, shining in resplendence, attains to success by patiently
waiting for his time. A person of restrained soul, who becomes the object
of adoration with all by becoming the foremost of the supporting pillars
of the universe, and towards whom only agreeable words are spoken by all,
attains to the companionship of the deities. Revilers never come forward
to speak of the merits of a person as they speak of his demerits. That
person whose speech and mind are properly restrained and always devoted
to the Supreme, succeeds in attaining to the fruits of the Vedas,
Penances, and Renunciation. The man of wisdom should never revile (in
return) those that are destitute of merit, by uttering their dispraise
and by insults. He should not extol others (being extolled by them) and
should never injure themselves. The man endued with wisdom and learning
regards revilement as nectar. Reviled, he sleeps without anxiety. The
reviler, on the other hand, meets with destruction. The sacrifices that
one performs in anger, the gifts one makes in anger, the penances one
undergoes in anger, and the offerings and libations one makes to the
sacred fire in anger, are such that their merits are robbed by Yama. The
toil of an angry man becomes entirely fruitless. Ye foremost of
immortals, that person is said to be conversant with righteousness whose
four doors, viz., the organ of pleasure, the stomach, the two arms, and
speech, are well-restrained. That person who, always practising truth and
self-restraint and sincerity and compassion and patience and
renunciation, becomes devoted to the study of the Vedas, does not covet
what belongs to others, and pursues what is good with a singleness of
purpose, succeeds in attaining to heaven. Like a calf sucking all the
four teats of its dam's udders, one should devote oneself to the practice
of all these virtues. I do not know whether anything exists that is more
sacred than Truth. Having roved among both human beings and the deities,
I declare it that Truth is the only means for reaching heaven even as a
ship is the only means for crossing the ocean. A person becomes like
those with whom he dwells, and like those whom he reverences, and like to
what he wishes to be. If a person waits with reverence on him who is good
or him who is otherwise, if he waits with reverence on a sage possessed
of ascetic merit or on a thief, passes under his way and catches his hue
like a piece of cloth catching the dye in which it is steeped. The
deities always converse with those that are possessed of wisdom and
goodness. They, therefore, never entertain the wish for even seeing the
enjoyments in which men take pleasure. The person who knows that all
objects of enjoyment (which human beings cherish) are characterised by
vicissitudes, has few rivals, and is superior to the very Moon and the
Wind. [1579] When the Purusha that dwells in one's heart is unstained, and
walks in the path of the righteous, the gods take a pleasure in him. The
gods from a distance cast off those that are always devoted to the
gratification of their organs of pleasure and the stomach, that are
addicted to thieving, and that always indulge in harsh speeches, even if
they expiate their offences by performing the proper rites. The gods are
never pleased with one of mean soul, with one who observes no
restrictions in the matter of food, and with one who is of sinful deeds.
On the other hand, the gods associate with those men that are observant
of the vow of truth, that are grateful, and that are engaged in the
practice of righteousness. Silence is better than speech. To speak the
truth is better than silence. Again to speak truth that is connected with
righteousness is better than to speak the truth. To speak that which,
besides being true and righteous, is agreeable, is better than to speak
truth connected with righteousness.'

"The Sadhyas said, 'By what is this world covered? For what reason does
one fail to shine? For what cause do people cast off their friends? For
what reason do people fail to attain to heaven?'

"The Swan said, 'The world is enveloped by (the darkness of) Ignorance.
Men fail to shine in consequence of malice. People cast off friends,
induced by covetousness. Men fail to attain to heaven in consequence of
attachment.'

"The Sadhyas said, 'Who alone among the Brahmanas is always happy? Who
alone amongst them can observe the vow of silence though dwelling in the
midst of many? Who alone amongst them, though weak, is still regarded as
strong? And who alone amongst them does not quarrel?'

"The Swan said, 'He alone amongst the Brahmanas that is possessed of
wisdom is always happy. He alone amongst the Brahmanas that is possessed
of wisdom succeeds in observing the vow of silence, though dwelling in
the midst of many. He alone amongst the Brahmanas who is possessed of
wisdom, though actually weak, is regarded as strong. He alone amongst
them that has wisdom succeeds in avoiding quarrel.' [1580]

"The Sadhyas said, 'in what consists the divinity of the Brahmanas? In
what their purity? In what their impurity? And in what their status of
humanity?'

"The Swan said, 'In the study of the Vedas is the divinity of the
Brahmanas. In their vows and observances is their purity. In obloquy is
their impurity. In death is their humanity.' [1581]

"Bhishma continued, 'Thus have I recited to thee excellent narrative of
the discourse between the Sadhyas (and the Swan). The body (both gross
and subtile) is the origin of acts, and existence or Jiva is truth.'



SECTION CCCI

"Yudhishthira said, 'It behoveth thee to explain to me, O sire, what the
difference is between the Sankhya and the Yoga system of philosophy. O
foremost one of Kuru's race, everything is known to thee, O thou that art
conversant with all duties!'

"Bhishma said, 'The followers of Sankhya praise the Sankhya system and
those regenerate persons that are Yogins praise the Yoga system. For
establishing the superiority of their respective systems, each calls his
own system to be the better. Men of wisdom devoted to Yoga assign proper
and very good reasons, O crusher of foes, for showing that one that does
not believe in the existence of God cannot attain to Emancipation. Those
regenerate persons, again, that are believers in the Sankhya doctrines
advance good reasons for showing that one, by acquiring true knowledge of
all ends, becomes dissociated from all worldly objects, and, after
departing from this body, it is plain, becomes emancipated and that it
cannot be otherwise. Men of great wisdom have thus expounded the Sankhya
philosophy of Emancipation. When reasons are thus balanced on both sides,
those that are assigned on that side which one is otherwise inclined to
adopt as one's own, should be accepted. Indeed, those words that are said
on that side should be regarded as beneficial. Good men may be found on
both sides. Persons like thee may adopt either opinion. The evidences of
Yoga are addressed to the direct ken of the senses; those of Sankhya are
based on the scriptures. Both systems of philosophy are approved by me, O
Yudhishthira. Both those systems of science, O king, have my concurrence
and are concurred in by those that are good and wise. If practised duly
according to the instructions laid down, both would, O king, cause a
person to attain to the highest end. In both systems purity is equally
recommended as also compassion towards all creatures, O sinless one. In
both, again, the observance of vows has been equally laid down. Only the
scriptures that point out their paths are different.'

"Yudhishthira said, 'If the vows, the purity, the compassion, and the
fruits thereof recommended in both systems be the same, tell me, O
grandsire, for what reason then are not their scriptures (in respect of
the paths recommended) the same?'

"Bhishma said, 'By casting off, through the aid of Yoga, these five
faults, viz., attachment, heedlessness, affection, lust, and wrath, one
attains to Emancipation. As large fishes, breaking through the pet, pass
into their own element (for ranging in felicity), after the same manner,
Yogins (breaking through lust and wrath, etc.) become cleansed of all
sins and attain to the felicity of Emancipation. As powerful animals,
breaking through the nets in which hunters enmesh them, escape into the
felicity of freedom, after the same manner, Yogins, freed from all bonds,
attain to the sinless path that leads to Emancipation. Truly, O king,
breaking through the bonds born of cupidity, Yogins, endued with
strength, attain to the sinless and auspicious and high path of
Emancipation. Feeble animals, O monarch, entangled in nets, are without
doubt, destroyed. Even such is the case with persons destitute of the
puissance of Yoga. As weak fishes, O son of Kunti, fallen into the net,
become entangled in it, even so, O monarch, men destitute of the
puissance of Yoga, encounter destruction (amid the bonds of the world).
As birds, O chastiser of foes, when entangled in the fine nets of fowlers
(if weak) meet with their ruin but if endued with strength effect their
escape, after the same manner does it happen with Yogins, O chastiser of
foes. Bound by the bonds of action, they that are weak meet with
destruction, while they that are possessed of strength break through
them. A small and weak fire, O king, becomes extinguished when large logs
of timber are placed upon it. Even so the Yogin that is weak, O king,
meets with ruin (when brought in contact with the world and its
attachments). The same fire, however, O monarch, when it becomes strong,
would (without being extinguished) burn with the aid of the wind, the
whole Earth. After the same manner, the Yogin, when grown in strength,
burning with energy, and possessed of might, is capable of scorching the
entire Universe like the Sun that rises at the time of 'the universal
dissolution. As a weak man, O king, is swept away by a current, even so
is a weak Yogin helplessly carried away by objects of the senses. An
elephant withstands a mighty current. After the same manner, a Yogin,
having acquired Yoga-puissance, withstands all objects of the senses.
Independent of all things, Yogins, endued with Yoga-puissance and
invested with lordship, enter into (the hearts of) the very lords of
creation, the Rishis, the deities, and the great Beings in the universe.
Neither Yama, nor the Destroyer, nor Death himself of terrible prowess,
when angry, ever succeeds in prevailing over the Yogin, O king, who is
possessed of immeasurable energy. The Yogin, acquiring Yoga-puissance,
can create thousands of bodies and with them wander over the earth. Some
amongst them enjoy objects of the senses and then once more set
themselves to the practice of the austerest penances, and once again,
like the Sun (withdrawing his rays), withdraw themselves from such
penances. [1582] The Yogin, who is possessed of strength and whom bonds
bind not, certainly succeeds in attaining to Emancipation. I have now
discoursed to thee, O monarch, on all these powers of Yoga. I shall once
more tell thee what the subtile powers of Yoga are with their
indications. Rear, O chief of Bharata's race, the subtile indications of
the Dharana and the Samadhi of the Soul (such as Yoga brings
about). [1583] As a bowman who is heedful and attentive succeeds in
striking the aim, even so the Yogin. with absorbed soul, without doubt,
attains to Emancipation. As a man fixing his mind on a vessel full of
some liquid (placed on his head) heedfully ascends a flight of steps,
even so the Yogin, fixed and absorbed in his soul, cleanses it and makes
it as effulgent as the Sun. As a boat, O son of Kunti, that is tossed on
the bosom of the sea is very soon taken by a heedful boatman to the other
shore, even so the man of knowledge by fixing his soul in Samadhi,
attains to Emancipation, which is so difficult to acquire, after casting
off his body, O monarch. As a heedful charioteer, O king, having yoked
good steeds (unto his car) takes the car-warrior to the spot he wishes,
even so the Yogin, O monarch, heedful in Dharana, soon attains to the
highest spot (viz., Emancipation) like a shaft let off from the bow
reaching the object aimed at. The Yogin who stays immovably after having
entered his self into the soul, destroys his sins and obtains that
indestructible spot which is the possession of those that are righteous.
That Yogin who, heedfully observant of high vows, properly unites O king,
his Jiva-soul with the subtile Soul in the navel, the throat, the head,
the heart, the chest, the sides, the eye, the ear, and the nose, burns
all his acts good and bad of even mountain-like proportions, and having
recourse to excellent Yoga, attains to Emancipation.'

"Yudhishthira said, 'It behoveth thee to tell me, O grandsire, what the
kinds of diet are by taking which, and what the things are by conquering
which, the Yogin, O Bharata, acquires Yoga-puissance.'

"Bhishma continued, 'Engaged, O Bharata, in subsisting upon broken grains
of rice and sodden cakes of sesame, and abstaining from oil and butter,
the Yogin acquires Yoga-puissance. By subsisting for a long time on
powdered barley unmixed with any liquid substance, and by confining
himself to only one meal a day, the Yogin, of cleansed soul, acquires
Yoga-puissance. By drinking only water mixed with milk, first only once
during the day, then once during a fortnight, then once during a month,
then once during three months, and then once during a whole year, the
Yogin acquires Yoga-puissance. By abstaining entirely from meat, O king,
the Yogin of cleansed soul acquires puissance. [1584] By subjugating lust,
and wrath, and heat, and cold and rain, and fear, and grief, and the
breath, and all sounds that are agreeable to men, and objects of the
senses, and the uneasiness, so difficult to conquer, that is born of
abstention from sexual congress, and thirst that is so terrible, O king,
and the pleasures of touch, and sleep, and procrastination that is almost
unconquerable, O best of kings, high-souled Yogins, divested of
attachments, and possessed of great wisdom, aided by their
understandings, and equipped with wealth of contemplation and study,
cause the subtile soul to stand confessed in all its glory. This high
(Yoga) path of learned Brahmanas is exceedingly difficult to tread. No
one can walk along this path with ease. That path is like a terrible
forest which abounds with innumerable snakes and crawling vermin, with
(concealed) pits occurring every where, without water for slaking one's
thirst, and full of thorns, and inaccessible on that account. Indeed, the
path of Yoga is like a road along which no edibles occur, which runs
through a desert having all its trees burnt down in a conflagration, and
which has been rendered unsafe by being infested with bands of robbers.
Very few young men can pass safely through it (for reaching the goal).
Like unto a path of this nature, few Brahmanas can tread alone the
Yoga-path with ease and comfort. That man who, having betaken himself to
this path, ceases to go forward (but turns back after having made some
progress), is regarded as guilty of many faults. Men of cleansed souls, O
lord of Earth, can stay with ease upon Yoga-contemplation which is like
the sharp edge of a razor. Persons of uncleansed souls, however, cannot
stay on it. When Yoga-contemplation becomes disturbed or otherwise
obstructed, it can never lead the Yogin to an auspicious end even as a
vessel that is without a captain cannot take the passengers to the other
shore. That man, O son of Kunti, who practises Yoga-contemplation
according to due rites, succeeds in casting off both birth and death, and
happiness and sorrow. All this that I have told thee has been stated in
the diverse treatises bearing upon Yoga. The highest fruits of Yoga are
seen in persons of the regenerate order. That highest fruit is
identification with Brahma. The high-souled Yogin, possessed of
greatness, can enter into and come out of, at his will, Brahma himself
who is the lord of all deities, and the boon-giving Vishnu, and Bhava,
and Dharma, and the six-faced Kartikeya, and the (spiritual) sons of
Brahmana, the quality of Darkness that is productive of much pain, and
that of Passion, and that of Sattwa which is pure, and Prakriti which is
the highest, and the goddess Siddhi who is the spouse of Varuna, and all
kinds of energy, and all enduring patience, and the bright lord of stars
in the firmament with the stars twinkling all around, and the Viswas. and
the (great) snakes, and the Pitris, and all the mountains and hills, and
the great and terrible oceans, and all the rivers, and the rain-charged
clouds, and serpents, and trees, and Yakshas, and the cardinal and
subsidiary points of the compass, and the Gandharvas, and all male
persons and all female ones also. This discourse, O king, that is
connected with the Supreme Being of mighty energy should be regarded as
auspicious. The Yogin has Narayana for his soul. Prevailing over all
things (through his contemplation of the Supreme deity), the high-souled
Yogin is capable of creating all things.'"

The end of the Santi Parva  [, Part two of three].







 SECTION CCCII

YUDHISHTHIRA SAID, 'O king thou hast duly propounded unto me, in the way
in which it should be, the path of Yoga which is approved by the wise,
after the manner of a loving preceptor unto his pupil. I ask now about
the principles of the Sankhya philosophy. Do thou discourse to me on
those principles in their entirety. Whatever knowledge exists in the
three worlds is known to thee!'

"Bhishma said, 'Listen now to what the subtile principles are of the
followers of the Sankhya doctrine have been established by all the great
and puissant Yatis having Kapila their first. In that doctrine O chief of
men, no errors are discoverable. Many, indeed, are its merits. In fact,
there is no fault in it. Comprehending with the aid of knowledge that all
objects exist with faults, indeed, understanding that the objects--so
difficult to cast off--with which human beings and Pisachas and Rakshasas
and Yakshas and snakes and Gandharvas and pitris and those that are
wandering in the intermediate orders of beings (such as birds and
animals) and great birds (such as Garuda and others) and the Maruts and
royal sages and regenerate sages and Asuras and Viswedevas and the
celestial Rishis and Yogins invested with supreme puissance and the
Prajapatis and Brahman himself are engaged, and understanding truly what
the highest limit is of one's period of existence in this world, and
apprehending also the great truth. O foremost of eloquent men, about what
is called felicity here, having a clear knowledge of what the sorrows are
that overtake when the hour comes all those that are concerned with
(transitory) objects and knowing full well the sorrows of those that have
fallen into the intermediate orders of being and of those that have sunk
into hell, perceiving all the merits and all the faults of heaven, O
Bharta, and all the demerits that attach to the declarations of the Vedas
and all the excellencies that are connected with them recognising the
faults and merits of the Yoga and the Sankhya systems of philosophy,
realizing also that the quality of Sattwa has ten properties, that of
Rajas has nine, and that of Tamas has eight, that the Understanding has
seven properties, the Mind has six, and Space has five, and once more
conceiving that the Understanding has four properties and Tamas has
three, and the Rajas has two and Sattwa has, one, and truly apprehending
the path that is followed by all objects when destruction overtakes them
and what the course is of self knowledge, the Sankhyas, possessed of
knowledge and experience and exalted by their perceptions of causes, and
acquiring thorough auspiciousness, attain to the felicity of Emancipation
like the rays of the Sun, or the Wind taking refuge in Space. [1585]
Vision is attached to form; the sense of scent to smell, the ear to
sound, the tongue to juices, and the skin (or body) to touch. The wind
has for its refuge Space. Stupefaction has Tamas (Darkness) for its
refuge. Cupidity has the objects of the senses for its refuge. Vishnu is
attached to (the organs of) motion. Sakra is attached to (the organs of)
strength. The deity of fire is attached to the stomach, Earth is attached
to the Waters. The Waters have Heat (or fire) for their refuge. Heat
attaches itself to the Wind; and the wind has Space for its refuge; and
Space has Mahat for its refuge, and Mahat has the Understanding for its
foundation. The Understanding has its refuge in Tamas; Tamas has Rajas
for its refuge; Rajas is founded upon Sattwa; and Sattwa is attached to
the Soul. The soul has the glorious and puissant Narayana for its refuge.
That glorious deity has Emancipation for his refuge. Emancipation is
independent of all refuge. Knowing that this body, that is endued with
six and ten possessions, is the result of the quality of Sattwa,
understanding fully the nature of the physical organism and the character
of the Chetana that dwells within it, recognising the one existent Being
that live in the body viz., the Soul, which stands aloof from every
concern of the body and in which no sin can attach, realising the nature
of that second object, viz.; the acts of persons attached to the objects
of the senses, understanding also the character of the senses and the
sensual objects which have their refuge in the Soul, appreciating the
difficulty of Emancipation and the scriptures that bear upon it knowing
fully the nature of the vital breaths called Prana, Apana, Samana, Vyana,
and Udana, as also the two other breaths, viz., the one going downward
and the other moving upward indeed, knowing those seven breaths ordained
to accomplish seven different functions, ascertaining the nature of the
Prajapatis and the Rishis and the high paths, many in number, of virtue
or righteousness, and the seven Rishis and the innumerable royal Rishis,
O scorcher of foes, and the great celestial Rishis and the other
regenerate Rishis endued with the effulgence of the Sun, beholding all
these falling away from their puissance in course of many long ages, O
monarch, hearing of the destruction of even of all the mighty beings in
the universe, understanding also the inauspicious end that is attained, O
king, by creatures of sinful acts, and the miseries endured by those that
fall into the river Vaitarani in the realms of Yama, and the inauspicious
wanderings of creatures through diverse wombs, and the character of their
residence in the unholy uterus in the midst of blood and water and phlegm
and urine and faeces, all of foul smell, and then in bodies that result
from the union of blood and the vital seed, of marrow and sinews,
abounding with hundreds of nerves and arteries and forming an impure
mansion of nine doors, comprehending also what is for his own good what
those divers combinations are which are productive of good beholding the
abominable conduct of creatures whose natures are characterised by
Darkness or Passion or Goodness, O chief of Bharata's race--conduct that
is reprehended, in view of its incapacity to acquire Emancipation, by the
followers of the Sankhya doctrine who are fully conversant with the Soul,
beholding the swallowing up of the Moon and the Sun by Rahu, the falling
of stars from their fixed positions and the diversions of constellations
from their orbits, knowing the sad separation of all united objects and
the diabolical behaviour of creatures in devouring one another, seeing
the absence of all intelligence in the infancy of human beings and the
deterioration and destruction of the body, marking the little attachment
creatures have to the quality of Sattwa in consequence of their being
overwhelmed by wrath and stupefaction, beholding also only one among
thousands of human beings resolved to struggle after the acquisition of
Emancipation, understanding the difficulty of attaining to Emancipation
according to what is stated in the scriptures, seeing the marked
solicitude that creatures manifest for all unattained objects and their
comparative indifference to all objects that have been attained marking
the wickedness that results from all objects of the senses O king and the
repulsive bodies, O son of Kunti, of persons reft of life, and the
residence, always fraught with grief, of human beings, O Bharata, in
houses (in the midst of spouses and children), knowing the end of those
terrible and fallen men who become guilty of slaying Brahmanas, and of
those wicked Brahmanas that are addicted to the drinking of alcoholic
stimulants, and the equally sad end of those that become criminally
attached to the spouses of their preceptors, and of those men, O
Yudhishthira, that do not properly reverence their mothers, as also of
those that have no reverence and worship to offer to the deities,
understanding also, with the help of that knowledge (which their
philosophy imparts), the end that of all perpetrators of wicked acts, and
the diverse ends that overtake those who have taken birth among the
intermediate orders, ascertaining the diverse declarations of the Vedas,
the courses of seasons, the fading of years, of months, of fortnights,
and of days, beholding directly the waxing and the waning of the Moon,
seeing the rising and the ebbing of the seas, and the diminution of
wealth and its increase once more, and the separation of united objects,
the lapse of Yugas, the destruction of mountains, the drying up of
rivers, the deterioration of (the purity of) the several orders and the
end also of that deterioration occurring repeatedly, beholding the birth,
decrepitude, death, and sorrows of creatures, knowing truly the faults
attaching to the body and the sorrows to which human beings are subject,
and the vicissitudes to which the bodies of creatures are subject, and
understanding all the faults that attach to their own souls, and also all
the inauspicious faults that attach to their own bodies (the followers of
the Sankhya philosophy succeed in attaining to Emancipation).

"Yudhishthira said, 'O thou of immeasurable energy, what are those faults
that thou seest attaching to one's body? It behoveth thee to ex-pound
this doubt to me fully and truly'?

"Bhishma said, 'Listen, O slayer of foes! The Sankhyas or followers of
Kapila, who are conversant with all paths and endued with wisdom, say
that there are five faults, O puissant one, in the human body. They are
Desire and Wrath and Fear and Sleep and Breath. These faults are seen in
the bodies of all embodied creatures. Those that are endued with wisdom
cut the root of wrath with the aid of Forgiveness. Desire is cut off by
casting off all purposes. By cultivation of the quality of Goodness
(Sattwa) sleep is conquered, and Fear is conquered by cultivating
Heedfulness. Breath is conquered by abstemiousness of diet O king. Truly
understanding gunas by the aid of hundreds of gunas, hundreds of faults,
and diverse causes by hundreds of causes, ascertaining that the world is
like the froth of water, enveloped by hundreds of illusions flowing from
Vishnu, like a painted edifice, and as unsubstantial as a reed, beholding
it to be (as terrible as) a dark pit, or as unreal as bubbles of water,
for the years that compose its age are as shortlived (compared to the
duration of eternity) as bubbles, seeing it exposed to immediate
destruction, bereft of happiness, having certain ruin for its end and
from which it can never escape, sunk in Rajas and Tamas, and utterly
helpless like an elephant sunk in mire,--noting all this--the Sankhyas, O
king, endued with great wisdom, casting off all affections arising from
one's relation towards one's children, by the aid, O king, of that
extensive and all-embracing knowledge which their system advocates and
cutting off quickly, with the weapon of knowledge and the bludgeon of
penances, O Bharata, all inauspicious scents born of Rajas and all scents
of a like nature arising from Tamas and all auspicious scents arising
from Sattwa and all pleasures of the touch (and of the other senses) born
of the same three qualities and inhering to the body, indeed, O Bharata,
aided by the Yoga of knowledge, these Yatis crowned with success,--cross
the Ocean of life. That Ocean, so terrible has sorrow for its waters.
Anxiety and grief constitute its deep lakes. Disease and death are its
gigantic alligators. The great fears that strike the heart at every step
are its huge snakes. The deeds inspired by Tamas are its tortoises. Those
inspired by Rajas are its fishes. Wisdom constitutes the raft for
crossing it. The affections entertained for objects of the senses are its
mire. Decrepitude constitutes its region of grief and trouble. [1586]
Knowledge, O chastiser of foes, is its island. Acts constitute its great
depth. Truth is its shores. Pious observances constitute the verdant
weeds floating on its bosom. [1587] Envy constitutes its rapid and mighty
current. The diverse sentiments of the heart constitute its mines. The
diverse kinds of gratification are its valuable gems. Grief and fever are
its winds. Misery and thirst are its mighty eddies. Painful and fatal
diseases are its huge elephants. The assemblage of bones are its flights
of steps, and phlegm is its froth. Gifts are its pearl-banks. The lakes
of blood are its corals. Loud laughter constitutes its roars. Diverse
sciences are its impassability. Tears are its brine. Renunciation of
company constitutes the high refuge (of those that seek to cross it).
Children and spouses are its unnumbered leeches. Friends and kinsmen are
the cities and towns on its shores. Abstention from injury, and Truth,
are its boundary line. Death is its storm-wave. The knowledge of Vedanta
is its island (capable of affording refuge to those that are tossed upon
its waters). Acts of compassion towards all creatures constitute its
life-buoys, [1588] and Emancipation is the priceless commodity offered to
those voyaging on its waters in search of merchandise. Like its
substantive prototype with its equine head disgorging flames of fire,
this ocean too has its fiery terrors. Having transcended the liability,
that is so difficult to transcend, of dwelling within the gross body, the
Sankhyas enter into pure space. [1589] Surya then bears, with his rays,
those righteous men that are practicers of the Sankhya doctrines. Like
the fibres of the lotus-stalk conveying water to the flower into which
they all converge. Surya, drinking all things from the universe, conveys
them unto those good and wise men. [1590] There attachments all destroyed,
possessed of energy, endued with wealth of penances, and crowned with
success, these Yatis, O Bharata, are born by that wind which is subtile,
cooling, fragrant, and delicious to the touch, O Bharata! In fact, that
wind which is the best of the seven winds, and which blows in regions of
great felicity, conveys them, O son of Kunti, to that which is the
highest end in space. [1591] Then space into which they are carried, O
monarch, conveys them to the highest end of Rajas. [1592] Rajas then bear
them to the highest end of Sattwa. Sattwa then bears them, O thou of pure
soul, to the Supreme and puissant Narayana. The puissant and pure-souled
Narayana at last, through himself, bears them to the Supreme Soul. Having
reached the Supreme Soul, those stainless persons who have (by that time)
become the body of (what is called). That attain to immortality, and they
have never afterwards to return from that position. O King! That is the
highest end, O son of Pritha, which is attained by those high-souled men
who have transcended the influence of all pairs of opposites.'"

Yudhishthira said, 'O sinless one, have those persons of firm vows after
they have attained to that excellent position which is fraught with
puissance and felicity, any recollection of their lives including birth
and death? It behoveth thee to tell me properly what the truth is in
respect, O thou of Kuru's race. I do not think it proper to question any
one else than thee! Observing the scriptures bearing upon Emancipation, I
find this great fault in the subject (for certain scriptures on the topic
declare that consciousness disappears in the emancipate state, while
other scriptures declare the very reverse of this). If, having attained
to this high state, the Yatis continue to live in consciousness, it would
seem. O king, that the religion of Pravritti is superior. If, again,
consciousness disappears from the emancipate state and one who has become
emancipate only resembles a person sunk in dreamless slumber, then
nothing can be more improper than to say that there is really no
consciousness in Emancipation (for of all that happens in dreamless
slumber is that one's consciousness is temporarily overshadowed and
suspended, but never lost, for it returns when one awakes from that
slumber).' [1593]

"Bhishma said, 'However difficult it may be to answer it, the question
which thou hast asked, O son, is proper. Verily, the question is of such
a kind that even they that are possessed of great learning become
stupefied in answering it, O chief of Bharata's race. For all that, hear
what the truth is as expounded by me. The high-souled followers of Kapila
have set their high understandings on this point. The senses of
knowledge, O King, planted in the bodies of embodied creatures, are
employed in their respective functions of perception. They are the
instruments of the Soul, for it is through them that subtile Being
perceives. [1594] Disunited with the Soul, the senses are like lumps of
wood, and are without doubt, destroyed (in respect of the functions they
serve) like the froth that is seen on the bosom of the ocean. [1595] When
the embodied creature, O scorcher of foes, sinks into sleep along with
his senses, the subtile Soul then roves among all subjects like the wind
through space. [1596] The subtile Soul, during slumber, continues to see
(all forms) and touch all objects of touch, O king, and taken in other
perceptions, as well as when it is awake. In consequence of their
inability to act without their director, the senses, during sleep, all
become extinguished in their respective places (and lose their powers)
like snakes deprived of poison. [1597] At such times, the subtile Soul,
repairing into the respective place of all the senses, without doubt,
discharges all their functions. [1598] All the qualities of Sattwa, all
the attributes of the Under-standing, O Bharata, as also those of Mind,
and space, and Wind, O thou of righteous soul, and all the attributes of
liquid substances, of Water, O Partha, and Of Earth,--these senses with
these qualities,--O Yudhishthira, which inhere to Jiva-souls, are along
with the Jiva-soul itself, overwhelmed by the Supreme Soul or Brahma.
Acts also, good and bad, overwhelm that Jiva-soul. Like disciples waiting
upon their preceptor with reverence, the senses too wait upon the
Jiva-soul transcends Prakriti, it attains to Brahma that is without
change, that is highest, that is Narayana, that is beyond all pairs of
opposites, and that transcends Prakriti. Freed from both merit and
demerit, the Jiva-soul entering the Supreme Soul which is divested of all
attributes, and which is the home of all auspiciousness, does not return
thence, O Bharata. What remains, O son, is the mind with the senses, O
Bharata. These have to come back once more at the appointed season for
doing the bidding of their great master. [1599] Soon after, O son of
Kunti, (when this body is cast off) the Yati striving after Emancipation,
endued as he is with knowledge and desirous as he is of Guna, succeeds in
attaining to that Peace of Emancipation which is his who becomes
bodiless. [1600]  [1601] The Sankhyas, O king, are endued with great
wisdom. They succeed in attaining to the highest end by means of this
kind of knowledge. There is no knowledge that is equal to this. Do not
yield to any kind of doubt. The knowledge which is described in the
system of the Sankhyas is regarded as the highest. That knowledge is
immutable and is eternally fixed. It is eternal Brahma in fulness. It has
no beginning, middle and end. It transcends all pairs of opposites. It is
the cause of the creation of the universe. It stands in fulness. It is
without deterioration of any kind. It is uniform, and everlasting. Thus
are its praises sung by the wise. From it flow creation and destruction
and all modifications. The great Rishis speak of it and applaud it in the
scriptures. All learned Brahmanas and all righteous men regard it as
flowing from Brahma, Supreme, Divine, Infinite, Immutable, and
Undeteriorating. All Brahmanas again that are attached to objects of the
senses adore and applaud it by ascribing to it attributes that belong to
illusion. [1602] The same is the view of Yogins well observant of penances
and meditation and of Sankhyas of immeasureable insight. The Srutis
declare, O son of Kunti, that the Sankhya form of philosophy is the form
of that Formless one. The cognitions (according to that philosophy) have,
O chief of Bharata's race, been said to be the knowledge of Brahma. [1603]

"There are two kinds of creatures on Earth, O lord of Earth, viz., mobile
and immobile. Of these that are mobile are superior, That high knowledge,
O king, which exists in persons conversant with Brahma, and that which
occurs in the Vedas, and that which is found in other scriptures, and
that in Yoga, and that which may be seen in the diverse Puranas, are all,
O monarch, to be found in Sankhya philosophy. [1604] Whatever knowledge is
seen to exist in high histories whatever knowledge occurs, O king, in the
sciences appertaining to the acquisition of wealth as approved by the
wise, whatever other knowledge exists in this world,--all these,--flow, O
high-souled monarch, from the high knowledge that occurs among the
Sankhyas. Tranquillity of soul, high puissance, all subtile knowledge of
which the scriptures speak, penances of subtile force, and all kinds of
felicity, O king, have all been duly ordained in the Sankhya system.
Failing to acquire, O son of Pritha, that complete knowledge which is
recommended by their system, the Sankhyas attain to the status of deities
and pass many years in felicity. Lording it over the celestials as they
will, they fall, upon the expiration of the allotted period, among
learned Brahmanas and Yatis. [1605] Casting off this body, those
regenerate ones that follow the Sankhya system enter into the superior
state of Brahma like the celestials entering into the firmament by
devoting themselves wholly to that adorable system which is theirs and
which is worshipped by all wise men. Those regenerate persons that are
devoted to the acquisition of that knowledge which is recommended in the
Sankhya system, even if they fail to attain to eminence, are never seen
to fall among intermediate creatures, or to sink into the status of
sinful men. That high-souled person who is fully conversant with the
vast, high, ancient, ocean-like, and immeasurable Sankhya system that is
pure and liberal and agreeable, becomes, O king, equal to Narayana. I
have now told thee, O god among men, the truth about the Sankhya system.
It is the embodiment of Narayana, of the universe as it exists from the
remotest time. [1606] When the time of Creation comes, He causes the
Creation to start into life, and when the time comes for destruction, He
swallows up everything. Having withdrawn everything into his own body he
goes to sleep,--that inner Soul of the universe.'" [1607]



SECTION CCCIII

"Yudhishthira said, 'What is that which is called Undeteriorating and by
attaining to which no one has to come back? What, again, is that which is
called Deteriorating, and by attaining to which one has to return once
more? O slayer of foes, I ask thee the distinction that exists, O thou of
mighty arms, between the Deteriorating and the Undeteriorating ones for
understanding them both truly, O delighter of the Kurus, Brahmanas
conversant with the Vedas speak of thee as an Ocean of knowledge.
Highly-blessed Rishis and Yatis of high souls do the same. Thou hast very
few days to live. When the Sun turns from the southern path for entering
into the northern, thou shalt attain to thy high end. When thou shalt
leave us, from whom shall we hear of all that is beneficial for us? Thou
art the lamp of Kuru's race. Indeed thou art always blazing with the
light of knowledge. O perpetuator of Kuru's race, I desire, therefore to
hear all this from thee. Listening to thy discourses that are always
sweet like nectar, my curiosity, without being satiated is always
increasing!'

"Bhishma said, 'I shall, in this connection, relate to thee the old
narrative of the discourse that took place between Vasishtha and king
Karala of Janaka's race. Once on a time when that foremost of Rishis,
viz., Vasishtha, endued with the effulgence of the Sun, was seated at his
ease, king Janaka asked him about that highest knowledge which is for our
supreme good. Highly proficient in that department of knowledge which is
concerned with the Soul and possessed of certain conclusions in respect
of all branches of that science, [1608] as Maitravaruni, that foremost of
Rishis, was seated the king approaching him with joined hands, asked him
in humble words, well pronounced and sweet and destitute of all
controversial spirit, the question,--O holy one, I desire to hear, of
Supreme and Eternal Brahma by attaining to which men of wisdom have not
to come back. I desire also to know that which is called Destructible and
That into which this universe enters when destroyed. Indeed, what is That
which is said to be indestructible, suspicious, beneficial and free from
evil of every kind?

"Vasishtha said, Hear, O lord of Earth, as to haw this universe is
destroyed, and, of That which was never destroyed and which will never be
destroyed at any time. Twelve thousand years, (according to the measure
of the celestials), make a Yuga, four such Yugas taken a thousand times,
make a Kalpa which measures one day of Brahman. [1609] Brahman's night
also, O king, is of the same measure. When Brahman himself is
destroyed [1610]. Sambhu of formless soul and to whom the Yuga attributes
of Anima, Laghima, &c, naturally inhere, awakes, and once more creates
that First or Eldest of all creatures, possessed of vast proportions of
infinite deeds, endued with form, and identifiable with the universe.
That Sambhu is otherwise called Isana (the lord of everything). He is
pure Effulgence, and transcends all deterioration, having his hands and
feet stretching in all directions, with eyes and head and mouth
everywhere, and with ears also in every place. That Being exists,
overwhelming the entire universe. The eldest-born Being is called
Hiranyagarbha. This holy one has (in the Vedanta) been called the
Understanding. In the Yuga scriptures He is called the Great, and
Virinchi, and the Unborn. In the Sankhya scriptures, He is indicated by
diverse name, and regarded as having Infinity for his Soul. Of diverse
forms and constituting the soul of the universe. He is regarded as One
and Indestructible. The three worlds of infinite ingredients have been
created by Him without assistance from any source and have been
overwhelmed by him. In consequence of His manifold forms, He is said to
be of universal form. Undergoing modifications He creates Himself by
Himself. Endued with mighty energy, He first creates Consciousness and
that Great Being called Prajapati endued with Consciousness. The Manifest
(or Hiranyagarbha) is created from the Unmanifest. This is called by the
learned the Creation of Knowledge. The creation of Mahan (or Virat) and
Consciousness, by Hiranyagarbha, is the creation of Ignorance. [1611]
Ascription of attributes (worthy of worship) and the destruction thereof,
called respectively by the names of Ignorance and Knowledge by persons
learned by the interpretation of the Srutis, then arose, referring to
this, that, or the other of the three (viz., Akshara, Hiranyagarbha, or
Virat). [1612] Know, O king, that the creation of the (subtile) elements
from consciousness is the third. [1613] In all kinds of consciousness is
the fourth creation which flows modification of the third. This fourth
creation comprises Wind and Light and Space and Water and Earth, with
their properties of sound, touch, form, taste and scent. This aggregate
of ten arose, without doubt, at the same time. The fifth creation, O
monarch, is that which has arisen from combination of the primal elements
(named above). This comprises the ear, the skin, the eyes, the tongue,
and the nose forming the fifth, and speech, and the two hands, and the
two legs, and the lower duct, and the organs of generation. The first
five of these constitute the organs of knowledge, and the last five the
organs of action. All these, with mind, arose simultaneously O king.
These constitute the four and twenty topics that exist in the forms of
all living creatures. By understanding these properly, Brahmanas
possessed of insight into the truth have never to yield to sorrow. In the
three worlds a combination of these, called body, is possessed by all
embodied creatures. Indeed, O king a combination of those is known as
such in deities and men and Danavas, and Yakshas and spirits and
Gandharvas and Kinnaras and great snakes, and Charanas and Pisachas, in
celestial Rishis and Rakshasas, in biting flies, and worms, and gnats,
and vermin born of filth and rats, and dogs and Swapakas and Chaineyas
and Chandalas and Pukkasas in elephants and steeds and asses and tigers,
and trees and kine. Whatever other creatures exist in water or space or
on earth, for there is no other place in which creatures exist as we have
heard, have this combination. All these, O sire, included within the
class called Manifest, are seen to be destroyed day after day. Hence, all
creatures produced by union of these four and twenty are said to be
destructible.

"This then is the Indestructible. And since the universe, which is made
up of Manifest and Unmanifest, meet with destruction, therefore, it is
said to be Destructible. The very Being called Mahan who is the
eldest-born is always spoken of as an instance of the Destructible. I
have now told thee, O monarch, all that thou hadst asked me. Transcending
the four and twenty topics already adverted to is the twenty-fifth called
Vishnu. That Vishnu in consequence of the absence of all attributes, is
not a topic (of knowledge) though as then which pervades all the topics,
he has been called so by the wise. Since that which is destructible has
caused all this that is Manifest, therefore, all this is endued with
form. The twenty-fourth, which is Prakriti, is said to preside over all
this (which has sprung from her modifications). The twenty-fifth, which
is Vishnu, is formless and, therefore, cannot be said to preside over the
universe. [1614] It is that Unmanifest (Prakriti), which, when endued with
body (in consequence of union with Chit) dwells in the hearts of all
creatures endued with body. As regards eternal Chetana (the
Indestructible), although he is without attributes and without form, yet
he (in consequence of a union with Prakriti) assumes all forms. Uniting
with Prakriti which has the attributes of birth and death, he also
assumes the attributes of birth and death. And in consequence of such
union he becomes an object of perception and though in reality divested
of all attributes yet he comes to be invested therewith. It is in this
way that the Mahan-Soul (Hiranyagarbha), becoming united with Prakriti
and invested with Ignorance, undergoes modifications and becomes
conscious of Self. Uniting with the attributes of Sattwa and Rajas and
Tamas, he becomes identified with diverse creatures belonging to diverse
orders of Being, in consequence of his forgetfulness and his waiting upon
Ignorance. In consequence of his birth and destruction arising from the
fact of his dwelling in upon with Prakriti, he thinks himself to be no
other than what he apparently is. Regarding himself as this or that, he
follows the attributes of Sattwa, Rajas, and Tamas. Under the influence
of Tamas, he attains to diverse kinds of conditions that are affected by
Tamas. Under the influence of Rajas and Sattwa, he attains similarly to
conditions that are affected by Rajas and Sattwa. There are three colours
in all, viz., White, Red, and Dark. All those colours appertain to
Prakriti (so that He it is who becomes White or Red or Dark according as
the nature of the Prakriti with which is He becomes identified for the
time being). Through Tamas one goes to hell. Through Rajas one attains to
and remains in the status of humanity. Through Sattwa, people ascend to
the regions of the deities and become sharers of great felicity. By
adhering to sin continuously one sinks into the intermediate order of
beings. By acting both righteously and sinfully one attains to the status
of the deities. In this way the twenty-fifth, viz., Akshara (the
Indestructible), the wise say, by union with the unmanifest (Prakriti),
becomes transformed into Kshara (destructible). By means of knowledge
however, the Indestructible becomes displayed in His true nature--"



SECTION CCCIV

"'Vasishtha said, 'Thus in consequence of his forgetfulness the Soul
follows ignorance and obtains thousands of bodies one after another. He
attains to thousands of births among the intermediate orders and
sometimes among the very gods in consequence of his union with
(particular) attributes and the puissance of attributes. [1615] From the
status of humanity, he goes to heaven and from heaven he comes back to
humanity, and from humanity he sinks into hell for many long years. As
the worm that fabricates the cocoon shuts itself, completely on every
side by means of the threads it weaves itself, even so the Soul, though
in reality transcending all attributes, invests himself on every side
with attributes (and deprives himself of liberty). [1616] Though
transcending (in his real nature) both happiness and misery, it is thus
that he subjects himself to happiness and misery. It is thus also that,
though transcending all diseases, the Soul regards himself to be
afflicted by headache and opthalmia and toothache and affections of the
throat and abdominal dropsy, and burning thirst, and enlargement of
glands, and cholera, and vitiligo, and leprosy, and burns, and asthma and
phthisis, and epilepsy, and whatever other diseases of diverse kinds are
seen in the bodies of embodied creatures. Regarding himself, through
error, as born among thousands of creatures in the intermediate orders of
being, and sometimes among the gods, he endures misery and enjoys the
fruits of his good deeds. Invested with Ignorance he regards himself as
robed sometimes in white cloth and sometimes in full dress consisting of
four pieces or as lying on floors (instead of on beds or bedsteads) or
with hands and feet contracted like those of frogs or as seated upright
in the attitude of ascetic contemplation, or as' clad in rags or as lying
or sitting under the canopy of heaven or within mansions built of bricks
and stone or on rugged stones or on ashes or bare stones or on the bare
earth or on beds or on battlefields or in water or in mire or on wooden
planks or on diverse kinds of beds; or impelled by desire of fruits, he
regards himself as clad in a scant piece of cloth made of grass or as
totally nude or as robed in silk or in skin of the black antelope or in
cloth made of flax or in sheep-skin or in tiger-skin or in lion-skin or
in fabric of hemp, or in barks of birch or in cloths made of the produce
of prickly plants, or in vestures made of threads woven by worms or of
torn rags or in diverse other kinds of cloth too numerous to mention. The
soul regards himself also as wearing diverse kinds of ornaments and gems,
or as eating diverse kinds of food. He regards himself as sometimes
eating at intervals of one night, or once at the same hour every day, or
as at the fourth, the sixth, and the eighth hour every day, or as once in
six or seven or eight nights, or as once in ten or twelve day, or as once
in a month, of as eating only roots, or fruits, or as subsisting upon air
or water alone, or on cakes of sesame husk, or curds or cowdung, or the
urine of the cow or potherbs or flowers or moss or raw food, or as
subsisting on fallen leaves of trees or fruits that have fallen down and
lay scattered on the ground, or diverse other kinds of food, impelled by
the desire of winning (ascetic) success. The Soul regards himself as
adopting the observance of Chandrayana according to the rites ordained in
the scriptures, or diverse other vows and observance, and the courses of
duty prescribed for the four modes of life, and even derelictions of
duty, and the duties of other subsidiary modes of life included in the
four principal ones, and even diverse kinds of practices that distinguish
the wicked and sinful. The Soul regards himself as enjoying retired spots
and delightful shades of mountains and the cool vicinity of spring and
fountain and solitary river banks and secluded forests, and sacred spots
dedicated to the deities, and lakes and waters withdrawn from the busy
hunts of men, and lone mountain caves affording the accommodation that
houses and mansions afford. The Soul regards himself as employed in the
recitation of different kinds of hidden Mantras or as observing different
vows and rules and diverse kinds of penances, and sacrifices of many
kinds, and rites of diverse sorts. The Soul regards himself as adopting
sometimes the way of traders and merchants and the practices of Brahmanas
and Kshatriyas and Vaisyas and Sudras, and gifts of diverse kinds unto
those that are destitute or blind or help-less. In consequence of his
being invested with Ignorance, the Soul adopts different attributes of
Sattwa and Rajas and Tamas, and Righteousness and Wealth and pleasure.
Under the influence of Prakriti the Soul, undergoing modification
himself, observes and adopts and practices all these and regards himself
as such. Indeed, the Soul regards himself as employed in the utterance of
the sacred mantras Swaha and Swadha and Vashat, and in bowing unto those
he regards as his Superiors; in officiating in the sacrifices of others,
in teaching pupils, making gifts and accepting them; in performing
sacrifices and studying, the scriptures, and doing all other acts and
rites of this kind. The Soul regards himself as concerned with birth and
death and disputes and slaughter. All these, the learned say, constitute
the path of acts good and bad. It is the goddess Prakriti who causes
birth and death. When the time approaches for universal Destruction, all
existent objects and attributes are withdrawn by the Supreme Soul which
then exists alone like the Sun withdrawing at evening all his rays; and
when the time comes for Creation He once more creates and spreads them
out like the Sun shedding and spreading out his rays when morning comes.
Even thus the Soul, for the sake of sport, repeatedly regards himself
invested with all these conditions, which are his own forms and
attributes, infinite in number, and agreeable to himself. It is this way
that the Soul, though really transcending the three attributes, becomes
attached to the path of acts and creates by modification Prakriti
invested with the attributes of birth and death and identical with all
acts and conditions which are characterised by the three attributes of
Sattwa, Rajas, and Tamas. Arrived at the path of action, the Soul regards
particular acts to be endued with particular characteristics and
productive of particular ends. O monarch, the whole of this universe has
been blinded by Prakriti and all things have been diversely overwhelmed
(through Prakriti) by the attributes of Rajas and Tamas. It is in
consequence of the Soul being invested by Prakriti that these pairs of
opposites productive of happiness and woe, repeatedly come. It is in
consequence of this Ignorance that Jiva regards these sorrows to be his
and imagines them as pursuing him. Indeed, O monarch, through that
Ignorance it is that Jiva imagines he should anyhow cross those sorrows,
and that he should, going into the regions of the gods, enjoy the
felicity that awaits all his good acts. It is through Ignorance that he
thinks he should enjoy and endure these delights and these woes here in
this world Through Ignorance Jiva thinks,--I should secure my happiness.
By continually doing good acts, I may have happiness in this life till
its close and I shall be happy in all my future lives. Though, again the
(evil) acts I do in this life unending sorrow may become mine. The status
of humanity is fraught with great misery, for from it one sinks into
hell. From hell, it will take many long years before I can come back to
the status of humanity. From humanity I shall attain to the status of the
gods. From that superior status I shall have to come back again to
humanity and thence to sink into hell once more!--One who always regards
this combination of the primal elements and the senses, with the Chit's
reflection in it, to be thus invested with the characteristics of the
Soul, has repeatedly to wander among gods and human beings and to sink
into hell. Being always invested with the idea of meum, Jiva has to make
a round of such births. Millions upon millions of birth have to be gone
through by Jiva in the successive forms he assumes, all of which are
liable to death. He who does acts in this way, which are all fraught with
good and bad fruits, has in the three worlds to assume successive form
and to enjoy and endure fruits corresponding therewith. It is Prakriti
that cause acts fraught with good and bad acts; and it is Prakriti that
enjoys and endures the fruits thereof in the three worlds. Indeed,
Prakriti follows the course of acts. The status of the intermediate
beings, of humanity, and of the gods as well,--these three
fields,--should be known as originating in Prakriti and has been said to
be destitute of all attributes. Her existence is affirmed only in
consequence of her acts (beginning with Mahat). After the same manner,
Purusha (or Soul), though without attributes himself, has his existence
affirmed in consequence of the acts which the body does when it receives
his reflection. Although the Soul is not subject to modifications of any
kind and is the active principle that sets Prakriti in motion, yet
entering a body that is united with the senses of knowledge and action,
he regards all the acts of those senses as his own. The five senses of
knowledge beginning with the ear, and those of action beginning with
speech, uniting with the attributes of Sattwa and Rajas and Tamas, become
engaged in numerous object. Jiva imagines that it is he who does the acts
of his life and that the senses of knowledge and acts belong to him,
although in reality he has no senses. Indeed, though unequipt with body,
he imagines that he has a body. Though destitute of attributes, he
regards himself as endued therewith, and though transcending Time,
imagines himself to be under Time's control. Though destitute of
understanding, he still regards himself as endued therewith, and though
transcending the (four and twenty) topics, regards himself as one
included among them. Though deathless, he still regards himself as liable
to death, and though motionless regards himself to be endued with motion.
Though not possessed of a material case, he still regards himself as
possessed of one; and though unborn, he still regards himself as
in-vested with birth. Though transcending penances, he still regards as
engaged in penances, and though he has no end (after which to strive), he
still regards himself as liable to attain to ends (of diverse kinds).
Though not endued with motion and birth, he still regards himself as
endued with both, and though transcending fear, still regards himself as
liable to fear. Though Indestructible, he still regards himself
Destructible. Invested with Ignorance, the Soul thus thinks of himself."



SECTION CCCV

"'Vasishtha said, 'It is thus, in consequence of his Ignorance and his
association with others that are invested with Ignorance, that Jiva has
recourse to millions and millions of births every one of which has
dissolution in the end. In consequence of his transformation into Chit
invested with Ignorance, Jiva betakes himself to millions of abodes one
of which is liable to end in destruction, among intermediate beings and
men and the deities. In consequence of Ignorance, Jiva, like Chandramas,
has to wax and wane thousands and thousands of times. This is truly the
nature of Jiva when invested with ignorance. Know that Chandramas has in
reality full sixteen portions. Only fifteen of these are subject to
increase and decrease. The sixteenth (i.e., that portion which remains
invisible and which appears on the night of the New-moon) remains
constant. After the manner of Chandramas, Jiva too has full sixteen
portions. Only fifteen of these, (viz., Prakriti with Chit's reflection,
the ten senses of knowledge and action, and the four inner faculties)
appear and disappear. The sixteenth (viz., Chit in its purity) is subject
to no modification. Invested with Ignorance, Jiva repeatedly and
continually takes birth in the fifteen portions named above. With the
eternal and immutable portion on Jiva primal essence become united and
this union takes place repeatedly. That sixteenth portion is subtile. It
should be known as Soma (eternal and immutable). It is never upheld by
the senses. On the other hand, the senses are upheld by it. Since those
sixteen portions are the cause of the birth of creatures, creatures can
never, O monarch, take birth without their aid. They are called Prakriti.
The destruction of Jiva's liability to be united with Prakriti is called
Emancipation. The Mahat-Soul, which is the twenty-fifth, if it regards
that body of sixteen portions called the Unmanifest, [1617] has to assume
it repeatedly. In consequence of not knowing, That which is stainless and
pure, and for its devotion to what is the result of a combination of both
Pure and Impure, the Soul, which is in reality pure, becomes, O king
Impure. Indeed, in consequence of its devotion to Ignorance, Jiva, though
characterised by Knowledge becomes repeatedly associated with Ignorance.
Though, O monarch, free from error of every kind, yet in consequence of
its devotion to the three attributes of Prakriti, it becomes endued with
those attributes.'"



SECTION CCCVI

'"Janaka said, O holy one, it has been said that the relation between
male and female is like that which subsists between the Indestructible
and the destructible (or Purusha and Prakriti). Without a male, a female
can never conceive. Without a female a male also can never create form.
In consequence of their union with each other, and each depending upon
the attributes of the other, forms (of living creatures) are seen to
flow. This is the case with all orders of being. Through each other's
union for purposes of (sexual) congress, and through each depending upon
the attributes of the others, forms (of living creatures) flow in
menstrual seasons. I shall tell to thee the indications thereof. Hear
what the attributes are that belong to the sire and what those are that
belong to the mother. Bones, sinews and marrow, O regenerate one, we
know, are derived from the sire. Skin, flesh, and blood, we hear are
derived from the mother. Even this, O foremost of regenerate persons, is
what may be read of in the Vedas and other scriptures. Whatever is read
as declared in the Vedas and in other scriptures is regarded as
authority. The authority, again, of the Vedas and other scriptures (not
inconsistent with the Vedas), is eternal. If Prakriti and Purusha be
always united together in this way by each opposing and each depending on
the other's attributes, I see, O holy one, that Emancipation cannot
exist. Thou, O holy one, art possessed of spiritual vision so that thou
seest all things as if they are present before thy eyes. If, therefore,
there be any direct evidence of the existence of Emancipation, do thou,
speak of it to me. We are desirous of attaining to Emancipation. Indeed,
we wish to attain to That which is auspicious, bodiless, not subject to
decrepitude, eternal beyond the ken of the senses, and having nothing
superior to it.

'"Vasishtha said, What thou sayest about the indications of the Vedas and
the other scriptures (in respect of the matter) is even so. Thou takest
those indications in the way in which they should be taken. Thou bearest,
however, in thy understanding, only the texts of the Vedas and the other
scriptures. Thou art not, O monarch, truly conversant with the real
meaning of those texts. That person who bears in his understanding merely
the texts of the Vedas and the other scriptures without being conversant
with the true sense or meaning of those texts, bears them fruitlessly.
Indeed, one who holds the contents of a work in memory without
comprehending their meaning is said to bear an useless burden. He,
however, who is conversant with the true meaning of a treatise, is said
to have studied that treatise to purpose. Questioned regarding the
meaning of a text, it behoveth one to communicate that meaning which he
has comprehended by a careful study. That person of dull intelligence who
refuses to expound the meanings of texts in the midst of a conclave of
the learned, that person of foolish understanding, never succeeds in
expounding the meaning correctly. [1618] An ignorant person, going to
expound the true meaning of treatises, incurs ridicule. Even those
possessed of a knowledge of the Soul have to incur ridicule on such
occasions (if what they go to explain has not been acquired by study).
Listen now to me, O monarch, as to how the subject of Emancipation has
been explained (by preceptors to disciple from days of old) among
highsouled persons conversant with the Sankhya and the Yoga systems of
philosophy. That which the Yogin, behold is precisely that which the
Sankhyas arrive after to attain. He who sees the Sankhya and the Yoga
systems to be one and the same is said to be endued with intelligence.
Skin, flesh, blood, fat, bile, marrow, and sinews, and these senses (of
both knowledge and action), about which thou wert speaking unto me,
exist. Objects flow from objects; the senses from the senses. From body
one obtains a body, as a seed is obtained from seed. When the Supreme
Being is without senses, without seed, without matter, without body, He
must be divested of all attributes! and in consequence of His being so,
how, indeed, can He have attributes of any kind? Space and other
attributes arise from the attributes of Sattwa and Rajas and Tamas, and
disappear ultimately in them. Thus the attributes arise from Prakriti.
Skin, flesh, blood, fat, bile, marrow, bones, and sinews,--these eight
that are made of Prakriti, know, O king, may sometimes be produced by the
vital seed alone (of the male). The Jiva-soul and the universe are said
to both partake of Prakriti characterised by the three attributes of
Sattwa, Rajas, and Tamas. The Supreme Soul is different from both the
Jiva-soul and the universe. As the seasons though unendued with forms,
are nevertheless inferred from the appearance of particular fruits and
flowers, after the same manner, Prakriti, though formless, is inferred
from the attributes of Mahat and the rest that spring from it. In this
way from the existence of Chaitanya in the body, the Supreme Soul,
divested of all attributes whatever and perfectly stainless, is inferred.
Without beginning and destruction, without end, the overseer of all
things, and auspicious, that Soul, only in consequence of its identifying
itself with the body and other attributes, comes to be taken as invested
with attributes. Those persons that are truly conversant with attributes
know that only objects endued with attributes can have attributes but
that That which transcends all attributes can have none. When the
Jiva-soul conquers all attributes born of Prakriti and which it assumes
under error, only then does it behold the Supreme Soul. Only the highest
Rishis conversant with the Sankhya and the Yoga systems know that Supreme
Soul which Sankhya and Yogins and believers in all other systems say is
beyond the Understanding, which is regarded as Knower and endued with the
highest wisdom in consequence of its casting off all consciousness of
identification with Prakriti, which transcends the attribute of Ignorance
or Error, which is Unmanifest, which is beyond all attributes, which is
called the Supreme, which is dissociated from all attributes, which
ordains all things, which is Eternal and Immutable, which overrules
Prakriti and all the attributes born of Prakriti, and which, transcending
the four and twenty topics of enquiry, forms the twenty-fifth. When men
of knowledge, who stand in fear of birth, of the several conditions of
living consciousness, and of death, succeed in knowing the Unmanifest,
they succeed in understanding the Supreme Soul at the same time. An
intelligent man regards the unity of Jiva-soul with the Supreme Soul as
consistent with the scriptures and as perfectly correct, while the man
destitute of intelligence looks upon the two as different from each
other. This forms the distinction between the man of intelligence and man
that is destitute of it. The indications of both Kshara and Akshara
(destructible and indestructible) have now been said unto thee. Akshara
is Oneness or Unity, while multiplicity or variety is said to be Kshara.
When one begins to study and understands properly the five and twenty
topics of enquiry, one then comprehends that the Oneness of the Soul is
consistent with the scriptures and its multiplicity is what is opposed to
them. These are the several indications of what is included in the tale
of topics or principles created and what transcends that tale. The wise
have said that the tale of topics numbers only five and twenty. That
which transcends the topics is beyond that number and forms the
twenty-sixth. The study or comprehension of created things (numbered five
and twenty) according to their aggregates (of five) is the study and
comprehension of topics. Transcending these is That which is eternal.'"



SECTION CCCVII

'"Janaka said, Thou hast, O foremost of Rishis, said that Unity is the
attribute of that which is Akshara (Indestructible) and variety or
multiplicity is the attribute of what is known as Kshara (Destructible).
I have not, however, clearly understood the nature of these two. Doubts
are still lurking in my mind. Ignorant men look upon the Soul as endued
with the incident of multiplicity. They, however that are possessed of
knowledge and wisdom regard the Soul to be one and the same. I how-ever,
have a very dull understanding. I am, therefore, unable to comprehend how
all this can happen. The causes also that thou hast assigned for the
unity and the multiplicity of Akshara and Kshara I have almost forgotten
in consequence of the restlessness of my understanding. I therefore,
desire to hear thee once more discourse to me on those same incidents of
unity and multiplicity, on him who is knowing, on what is destitute of
knowledge, on Jiva-soul, Knowledge, Ignorance. Akshara, Kshara, and on
the Sankhya and the Yoga systems, in detail and separately and agreeable
to the truth.

"'Vasishtha said, I shall tell thee what thou askest! Listen however, to
me, O monarch, as I expound to thee the practices of Yoga separately.
Contemplation, which constitutes an obligatory practices with Yogins, is
their highest puissance [1619]. Those conversant with Yoga say that
Contemplation is of two kinds. One is the concentration of the mind, and
the other is called Pranayama (regulation of breath). Pranayama is said
to be endued with substance; while concentration of mind is unendued with
it. [1620] Excepting the three times when a man passes urine and stools
and eats, one should devote the whole of his time to contemplation.
With-drawing the senses from their objects by the aid of the mind, one
possessed of intelligence, having made oneself pure, should agreeably to
the two and twenty modes of transmitting the Prana breath, unite the
Jiva-soul with That which transcends the four and twentieth topic (called
Ignorance or Prakriti) [1621] which is regarded by the wise as dwelling in
every part of the body and as transcending decay and destruction. It is
by means of those two and twenty methods that the Soul may always be
known, as heard by us. It is certain that this practice of Yoga is his
whose mind is never affected by evil passions. It is not any other
person's. Dissociated from all attachments, abstemious in diet, and
subduing all the senses, one should fix one's mind on the Soul, during
the first and the last part of the night, after having, O king of
Mithila, suspended the functions of the senses, quieted the mind by the
understanding, and assumed a posture as motionless as that of a block of
stone. When men of knowledge, conversant with the rules of Yoga, become
as fixed as a stake of wood, and as immovable as a mountain, then are
they said to be in Yoga. When one does not hear, and smell, and taste,
and see; when one is not conscious of any touch; when one's mind becomes
perfectly free from every purpose; when one is not conscious of any
thing, when one cherishes no thought; when one becomes like a piece of
wood, then is one called by the wise to be in perfect Yoga. At such a
time one shines like a lamp that burns in a place where there is no wind;
at such a time one becomes freed even from one's subtile form, and
perfectly united with Brahma. When one attains to such progress, one has
no longer to ascend or to fall among intermediate beings. When persons
like ourselves say that there has been a complete identification of the
Knower, the Known, and K now-ledge, then is the Yogin said to behold the
Supreme Soul. [1622] While in Yoga, the Supreme Soul displays itself in
the Yogin's heart like a blazing fire, or like the bright Sun, or like
the lightning's flame in the sky. That Supreme Soul which is Unborn and
which is the essence of nectar, that is seen by high-souled Brahmanas
endued with intelligence and wisdom and conversant with the Vedas, is
subtiler than what is subtile and greater than what is great. That Soul,
though dwelling in all creatures, is not seen by them. The creator of the
worlds, He is seen only by a person endued with wealth of intelligence
when aided by the lamp of the mind. He dwells on the other share of thick
Darkness and transcends him called Iswara. [1623] Persons conversant with
the Vedas and endued with omniscience call Him the dispeller of Darkness,
stainless, transcending Darkness, without attributes and endued therewith.

"'This is what is called the Yoga of Yogins. What else is the indication
of Yoga? By such practices do Yogins succeeded in beholding the Supreme
Soul that transcends destruction and decay. This much that I have told
thee in detail concerns about the science of Yoga. I shall now discourse
to thee of that Sankhya philosophy by which the Supreme Soul is seen
through the gradual destruction of errors. [1624] The Sankhyas, whose
system is built on Prakriti, say that Prakriti, which is Unmanifest, is
the foremost. From Prakriti, they say, O monarch, the second principle
called Mahat, is produced. It is heard by us that from Mahat flows the
third principle called Consciousness. The Sankhyas blessed with sight of
the Soul say that from Consciousness flow the five subtile essence of
sound, form, touch, taste, and scent. All these eight they call by the
name of Prakriti. The modifications of these eight are sixteen in number.
They are the five gross essence of space, light, earth, water, and wind,
and the ten senses of action and of knowledge including the mind. Men of
wisdom devoted to the Sankhya path and conversant with all its ordinances
and dispensations regard these four and twenty topics as embracing the
whole range of Sankhya enquiry. That which is produced becomes merged in
the producing. Created by the Supreme Soul one after another, these
principles are destroyed in a reverse order. At every new Creation, the
Gunas start into existence in the lateral order (as stated above), and
(when Destruction comes) they merge, (each into its progenitor) in a
reverse order, like the waves of the ocean disappearing in the ocean that
gives them birth. O best of kings, this is the manner in which the
Creation and the Destruction of Prakriti takes place. The Supreme Being
is all that remains when Universal Destruction takes place, and it is He
that assumes multifarious forms when Creation starts into life. This is
even so, O king, as ascertained by men of knowledge. It is Prakriti that
causes the Overpresiding Purusha to thus assume diversity and revert back
to unity. Prakriti also herself has the same indications. Only fully
conversant with the nature of the topics of enquiry knows that Prakriti
also assumes the same kind of diversity and unity, for when Destruction
comes she reverts into unity and when Creation flows she assumes
diversity of form. The Soul makes Prakriti, which contains the principles
of production or growth, to assume manifold forms. Prakriti is called
Kshetra (or soil). Transcending the four and twenty topics or principles
is the Soul which is great. It presides over that Prakriti or Kshetra.
Hence, O great king, the foremost of Yatis say that the Soul is the
Presider. Indeed, it has been heard by us that in consequence of the
Soul's presiding over all Kshetras He is called the Presider. And because
He knows that Unmanifest Kshetra, He is, therefore, also called
Kshetrajna (Knower of Kshetra). And because also the Soul enters into
Unmanifest Kshetra (viz., the body), therefore he is called Purusha.
Kshetra is something quite different from Kshetrajna. Kshetra is
Unmanifest. The Soul, which transcends the four and twenty principles, is
called the Knower. Knowledge and the object known are different from each
other. Knowledge, again, has been said to be Unmanifest, while the object
of knowledge is the Soul which transcends the four and twenty principles.
The Unmanifest is called Kshetra. Sattwa (understanding), and also Iswara
(the supreme Lord), while Purusha, which is the twenty-fifth principle
has nothing superior to it and is not a principle (for it transcends all
principles and is only called a principle conventionally). This much O
king, is an account of the Sankhya philosophy. The Sankhyas called the
cause of the universe, and merging all the grosser principles into the
Chit behold the Supreme Soul. Rightly studying the four and twenty topics
along with Prakriti, and ascertaining their true nature, the Sankhyas
succeed in beholding That which transcends the four and twenty topics or
principles. [1625] Jiva in reality is that very Soul which transcends
Prakriti and is beyond the four and twenty topics. When he succeeds in
knowing that Supreme Soul by dissociating himself from Prakriti, he then
becomes identifiable with the Supreme Soul. I have now told thee every
thing about the Sankhya System truly. Those who are conversant with this
philosophy succeed in attaining are subject to error have direct
cognisance of Brahma. They that succeed in attaining to tranquillity.
Indeed, as men whose understanding are subject to error have direct
cognisance of Brahma. They that succeed in attaining to that state have
never to come back to this world after the dissolution of their bodies;
while as regards those that are said to be emancipate in this life,
puissance, and that indescribable felicity which attaches itself to
Samadhi, and immutability, become theirs, in consequence of their having
attained to the nature of the Indestructible. [1626] They who behold this
universe as many (instead of seeing it as one and uniform) are said to
see incorrectly. These men are blind to Brahma. O chastiser of foes, such
persons have repeatedly to come back into the world and assume bodies (in
diverse orders of Being). They who are conversant with all that has been
said above become possessed of omniscience, and accordingly when they
pass from this body no longer become subject to the control of any more
physical frames. All things, (or the entire universe), have been said to
be the result of the Unmanifest. The Soul, which is the twenty-fifth,
transcends all things. They who know the Soul have no fear of returning
to the world.'"



SECTION CCCVIII

"'Vasishtha said, I have thus far discoursed to thee on the Sankhya
philosophy. Listen now to me as I tell thee what is Vidya (knowledge) and
what is Avidya (Ignorance), one after the other. The learned say that
that Prakriti, which is fraught with the attributes of Creation and
Destruction, is called Avidya; while Purusha, who is freed from the
attributes of Creation and Destruction and who transcends the four and
twenty topics or principles, is called Vidya. Listen to me first as I
tell thee what is Vidya among successive sets of other things, as
expounded in the Sankhya philosophy. Among the senses of knowledge and
those of action, the senses of knowledge are said to constitute what is
known as Vidya. Of the senses of knowledge and their object, the former
constitute Vidya as has been heard by us. Of objects of the senses and
the mind, the wise have said that the mind constitute Vidya. Of mind and
the five subtile essences, the five subtile essences constitutes Vidya.
Of the five subtile essences and Consciousness, Consciousness constitutes
Vidya. Of Consciousness and Mahat, Mahat, O king, is Vidya. Of all the
topics or principles beginning with Mahat, and Prakriti, it is Prakriti,
which is unmanifest and supreme, that is called Vidya. Of Prakriti, and
that called Vidhi which is Supreme, the latter should be known as Vidya.
Transcending Prakriti is the twenty-fifth (called Purusha) who should be
known as Vidya. Of all knowledge that which is the Object of Knowledge
has been said to be the Unmanifest, O king. [1627] Again, Knowledge has
been said to be Unmanifest and the Object of knowledge to be that which
transcends the four and twenty. Once more, Knowledge has been said to be
Unmanifest, and the Knower is that which transcends the four and twenty.
I have now told thee what is truly the import of Vidya and Avidya. Listen
now to me as I tell thee all that has been said about the Indestructible,
and the Destructible. Both Jiva and Prakriti have been said to be
Indestructible, and both of them have been said to be Destructible. I
shall tell thee the reason of this correctly as I have understood it.
Both Prakriti and Jiva are without beginning and without end or
destruction. Both of them are regarded as supreme (in the matter of
Creation). Those that are possessed of knowledge say that both are to be
called topics or principles. In consequence of its attributes of
(repeated) Creation and Destruction, the Unmanifest (or Prakriti) is
called Indestructible. That Unmanifest becomes repeatedly modified for
the purpose of creating the principle. And because the principles
beginning with Mahat are produced by Purusha as well, and because also
Purusha and the Unmanifest are mutually dependant upon each other,
therefore is Purusha also, the twenty-fifth, called Kshetra (and hence
Akshara or Indestructible). [1628] When the Yogin withdraws and merges all
the principles into the Unmanifest Soul (or Brahma) then the twenty-fifth
(viz., Jiva or Purusha) also, with all those principles disappears into
it. When the principles become merged each into its progenitor, then the
one that remains is Prakriti. When Kshetrajna too, [1629] O son, becomes
merged into his own producing cause then (all that remains is Brahma and,
therefore) Prakriti with all the principles in it becomes Kshara (or
meets with destruction), and attains also to the condition of being
without attributes in consequence of her dissociation from all the
principles. Thus it is that Kshetrajna, when his knowledge of Kshetra
disappears, becomes, by his nature, destitute of attributes, as it has
been heard by us. When he becomes Kshara he then assumes attributes.
When, however, he attains to his own real nature, he then succeeds in
understanding his own condition of being really destitute of attributes.
By casting off Prakriti and beginning to realise that he is different
from her, the intelligent Kshetrajna then comes to be regarded as pure
and stainless. When Jiva ceases to exist in a state of union with
Prakriti, then does he become identifiable with Brahma. When, however, he
exists united with Prakriti, he then, O king, seems to be different from
Brahma. Indeed, when Jiva shows no affection for Prakriti and her
principles, he then succeeds in beholding the Supreme and having once
beheld Him wishes not to fall away from that felicity. When the knowledge
of truth dawns upon him, Jiva begins to lament in this strain: Alas, how
foolishly have I acted by falling through ignorance, into this frame
composed of Prakriti like a fish entangled in a net! Alas, through
ignorance, I have migrated from body to body like a fish from water to
water thinking that water is the element in which alone it can live.
Indeed, like a fish that does not know anything else than water to be its
element, I also have never known anything else than children and spouses
to be my own! Fie on me that through ignorance, I have been repeatedly
migrating from body to body in forgetfulness (of the Supreme Soul)! The
Supreme Soul alone is my friend. I have capacity for friendship with Him.
Whatever be my nature and whoever I may be, I am competent to be like Him
and to attain an identity with Him. I see my similarity with Him. I am
indeed, like Him. He is stainless. It is evident that I am of the same
nature. Through ignorance and stupefaction, I have become associated with
inanimate Prakriti. Though really without attachments, I have passed this
long time in a state of attachment with Prakriti. Alas, by her was I so
long subdued without having been able to know it. Various are the
forms--high, middling, and low, that Prakriti assume. Oh, how shall I
dwell in those forms? [1630] How shall I live conjointly with her? In
consequence only of my ignorance I repair to her companionship. I shall
now be fixed (in Sankhya or Yoga). I shall not longer keep her
companionship. For having passed so long a time with her, I should think
that I was so long deceived by her, for myself being really exempt from
modification, how could I keep company with one that is subject to
modification? She cannot be held to be responsible for this. The
responsibility is mine, since turning away from the Supreme Soul I become
of my own accord attached to her. In consequence of that attachment,
myself, though formless in reality, had to abide in multifarious forms.
Indeed, though formless by nature I become endued with forms in
consequence of my sense of meum, and thereby insulted and distressed. In
consequence of my sense of meum, concerning the result of Prakriti, I am
forced to take birth in diverse orders of Being. Alas, though really
destitute of any sense of meum, yet in consequence of affecting it, what
diverse acts of an evil nature have been committed by me in those orders
which I took birth while I remained in them with a soul that had lost all
knowledge! I have no longer anything to do with him who, with essence
made up of consciousness, divides herself into many fragments and who
seeks to unite me with them. It is only now that I have been awakened and
have understood that I am by nature without any sense of meum and without
that consciousness which creates the forms of Prakriti that invests me
all around. Casting off that sense of meum which I always have with
respect to her and whose essence is made up of consciousness, and casting
off Prakriti herself, I shall take refuge in Him who is auspicious. I
shall be united with Him, and not with Prakriti which is inanimate. If I
unite with Him, it will be productive of my benefit. I have no similarity
of nature with Prakriti!--The twenty-fifth, (viz., Jiva), when he thus
succeeds in understanding the Supreme, becomes able to cast off the
Destructible and attain to identity with that which is Indestructible and
which is the essence of all that is auspicious, Destitute of attributes
in his true nature and in reality Unmanifest, Jiva becomes invested with
what is Manifest and assumes attributes. When he succeeds in beholding
that which is without attributes and which is the origin of the
Unmanifest, he attains, O ruler of Mithila, to identify the same.

"'I have now told thee what the indications are of what is Indestructible
and what is Destructible, according to the best of my knowledge and
according to what has been expounded in the scriptures. I shall now tell
thee, according to what I have heard, as to how Knowledge that is
subtile, stainless, and certain arises. Do thou listen to me. I have
already discoursed to thee what the Sankhya and the Yoga systems are
according to their respective indications as expounded in their
respective scriptures. Verily, the science that has been expounded in
Sankhya treatises is identical with what has been laid down in the Yoga
scriptures. The knowledge, O monarch, which the Sankhya preach, is
capable of awakening every one. In the Sankhya scriptures, that Knowledge
has been inculcated very clearly for the benefit of disciples. The
learned say that this Sankhya system is very extensive. Yogin have great
regard for that system as also for the Vedas. In the Sankhya system no
topic or principle transcending the twenty-fifth is admitted. That which
the Sankhyas regard-as their highest topic of principles has been duly
described (by me). In the Yoga philosophy, it is said that Brahma, which
is the essence of knowledge without duality, becomes Jiva only when
invested with Ignorance. In the Yoga scriptures, therefore, both Brahma
and Jiva are spoken of,--'"



SECTION CCCIX

"'Vasishtha said, Listen now to me as I discourse to thee on Buddhas
(Supreme Soul) and Abuddha (Jiva) which is the dispensation of attributes
of Sattwa, Rajas, and Tamas. Assuming many forms (under the influence of
illusion) the Supreme Soul, becoming Jiva, regards all those forms as
real, [1631] In consequence of (his regarding himself identical with) such
transformations, Jiva fails to understand the Supreme Soul, for he bears
the attributes (of Sattwa and Rajas and Tamas) and creates and with-draws
into himself what he creates. Ceaselessly for his sport, O monarch, does
Jiva undergo modifications, and because he is capable of understanding
the action of the Unmanifest, therefore is he called Budhyamana (the
Comprehender). [1632] The Unmanifest or Prakriti can at no time comprehend
Brahma which is really without attributes even when it manifests itself
with attributes. Hence is Prakriti called Unintelligent. There is a
declaration of the Srutis to the effect that if ever Prakriti does
succeed in knowing the twenty-fifth (i.e., Jiva) Prakriti then (instead
of being something differentiated from Jiva) becomes identified with Jiva
who is united with her. (As regards, however, the Supreme Soul, which is
ever disunited and dissociated, and which transcends the twenty-fifth
Prakriti can never comprehend it). In consequence of this (viz., his
attachment to or union with Prakriti), Jiva or Purusha, who is not
manifest and which in his real nature is not subject to modifications,
comes to be called as the Unawakened or Ignorant. Indeed because the
twenty-fifth can comprehend the Unmanifest, he is therefore, called
Budhyamana (or Comprehender). He cannot, however, readily comprehend the
twenty-sixth, which is stainless, which is Knowledge without duality,
which is immeasurable, and which is eternal. The twenty-sixth, however,
can know both Jiva and Prakriti, numbering the twenty-fifth and the
twenty-fourth respectively. O thou of great effulgence, only men of
wisdom succeed in knowing that Brahma which is Unmanifest, which inheres
in its real nature to all that is seen and unseen, and which, O son is
the one independent essence in the universe. [1633] When Jiva considers
himself different from what he truly is (i.e. when he regards himself as
fat or lean, fair or dark a Brahmana or a Sudra), it is only then that he
fails to know the Supreme Soul and himself and Prakriti with which he is
united. When Jiva succeeds in understanding Prakriti (and knowing that
she is something different from him) then he is said to be restored to
his true nature and then does he attain to that high understanding which
is pure and stainless and which is concerned with Brahma. When Jiva
succeeds, O tiger among kings, in attaining to that excellent
understanding, he then attains to that Pure Knowledge (without duality)
which is called the twenty-sixth or (Brahma). He then casts off the
Unmanifest or Prakriti which is fraught with the attributes of Creation
and Destruction. When Jiva succeeds in knowing Prakriti which is
unintelligent and subject to the action of the three attributes of
Sattwa, and Rajas and Tamas, he then becomes destitute of attributes
himself. In consequence of his thus understanding the Unmanifest (to be
something different from him), he succeeds in acquiring the nature of the
Supreme Soul. The learned say that when he is freed from the attributes
of Sattwa and Rajas and Tamas and united in the nature with the Supreme
Soul then does Jiva become identified with that Soul. The Supreme Soul is
called Tattwa as well as Not-Tattwa, and transcends decay and
destruction. [1634] O giver of honours, the Soul, though it has the
manifest principles (viz. the body) for its resting place, yet it cannot
be said to have acquired the nature of those principles. The wise say
that including the Jiva soul there are five and twenty principles in all.
Indeed, O son, the Soul is not to be regarded as possessed of any of the
principles (Mahat and the rest). Endued with Intelligence, it transcends
the principles. It casts off quickly even that principle which is the
indication of the Knowing or awakened one. [1635] When Jiva comes to
regard himself as the twenty-sixth which is divested of decay and
destruction, it is then that, without doubt, he succeeds by his own force
in attaining to similarity with the twenty-sixth. Though awakened by the
twenty-sixth which is Pure Intelligence, Jiva still becomes subject to
Ignorance. This is the cause of Jiva, multifariousness (in respect of
forms) as explained in the Srutis and the Sankhya scriptures. When Jiva,
who is endued with Chetana and Unintelligent Prakriti, loses all
Consciousness of a distinct or individual Self, then does he, losing his
multifariousness, resumes his Oneness. O ruler of Mithila, when Jiva, who
is found to be in union with happiness and misery and who is seldom free
from the consciousness of Self, succeeds in attaining to a similarity
with the Supreme Soul which is beyond the reach of the understanding,
then does he becomes freed from virtue and vice. Indeed, when Jiva,
attaining to the twenty-sixth which is Unborn and Puissant and which is
dissociated from all attachments, succeeds in comprehending it
thoroughly, he himself becomes possessed of puissance and entirely casts
off the Unmanifest or Prakriti. In consequence of understanding the
twenty-sixth, the four and twenty principles seems to Jiva to be
unsubstantial or of no value. I have thus told thee, O sinless one,
according to the indication of the Srutis, the nature of the
Unintelligent or Prakriti, and of Jiva, so also of that which is Pure
Knowledge viz., the Supreme Soul, agreeable to the truth. Guided by the
scriptures, variety and oneness are thus to be understood. The difference
between the gnat and the Udumvara, or that between the fish and water,
illustrates the difference between the Jiva-soul and the Supreme
Soul. [1636] The Multiplicity and Oneness of these two are then understood
in this way. This is called Emancipation, viz., this comprehension or
knowledge of oneself as something distinct from Unintelligent or
Unmanifest Prakriti. The twenty-fifth, which resides in the bodies of
living creatures, should be emancipated by making him know the Unmanifest
or the Supreme Soul which transcends the understanding. Indeed, that
twenty-fifth is capable of attaining to Emancipation in this way only and
not through any other means, it is certain. Though really different from
the Kshetra in which he resides for the time being, he partakes of the
nature of that Kshetra in consequence of his union with it. [1637] Uniting
with what is Pure, he becomes Pure. Uniting with the Intelligent, he
becomes Intelligent. By uniting, O foremost of men, with one that is
Emancipate, he becomes Emancipated. By uniting with one that has been
freed from attachments of every kind, he becomes freed from all
attachments. By uniting with one striving after Emancipation, he himself,
partaking of the nature of his companion, strives after Emancipation. By
uniting with one of pure deeds he becomes pure and of pure deeds and
endued with blazing effulgence. By uniting with one of unstained soul, he
becomes of unstained soul himself. By uniting with the One independent
Soul, he becomes One and Independent. Uniting with One that is dependent
on One's own Self, he becomes of the same nature and attains to
Independence.

"'--O monarch, I have duly told thee all this that is perfectly true.
Candidly have I discoursed to thee on this subject, viz., the Eternal and
Stainless and Primeval Brahma. Thou mayst impart this high knowledge,
capable of awakening the soul, unto that person, O king, who though not
conversant with the Vedas is nevertheless, humble and has a keen desire
for acquiring the knowledge of Brahma. It should never be imparted unto
one that is wedded to falsehood, or one that is cunning or roguish, or
one that is without any strength of mind or one that is of crooked
understanding, or one that is jealous of men of knowledge, or one that
gives pain to others. Listen to me as I say who they are unto whom this
knowledge may safely be communicated. It should be given to one that is
endued with faith, or one that is possessed of merit, or one that always
abstains from speaking ill of others, or one that is devoted to penances
from the purest of motives, or one that is endued with knowledge and
wisdom, or one that is conversant of the sacrifices and other rites laid
down in the Vedas, or one that is possessed of a forgiving disposition,
or one that is inclined to take compassion on and do good to all
creatures; or one that is fond of dwelling in privacy and solitude, or
one that is fond of discharging all acts laid down in the scriptures, or
one that is averse to quarrels and disputes, or one that is possessed of
great learning or one endued with wisdom or one possessed of forgiveness
and self-restraint and tranquillity of soul. This high knowledge of
Brahma should never be communicated to one that is not possessed of such
qualifications. It has been said that by imparting this knowledge to one
that cannot be regarded as fit receptacle for holding it no advantage or
good fruit can arise. Unto one that is not observant of any vows and
restraints, this high knowledge should never be communicated even if he
gives in exchange the whole Earth full of gems and wealth of every kind.
Without doubt, however, O king, this knowledge should be given to one
that has conquered one's senses. O Karala, let no fear be thine any
longer, since thou halt heard all this regarding high Brahma from me
today! I have discoursed to thee duly about high and holy Brahma that is
without beginning and middle (and end) and that is capable of dispelling
all kinds of grief. Beholding Brahma whose sight is capable of dispelling
both birth and death, O king which is full of auspiciousness, which
removes all fear, and which benefit, and having acquired this essence of
all knowledge, cast off all error and stupefaction today! I had acquired
this knowledge from the eternal Hiranyagarbha himself, O king, who
communicated it to me for my having carefully gratified that great Being
of every superior Soul. Asked by thee today, I have, O monarch,
communicated the knowledge of eternal Brahma to the just as I had myself
acquired it from my teacher. Indeed, this high knowledge that is the
refuge of all persons conversant with Emancipation has been imparted to
thee exactly as I had it from Brahman himself!'

"Bhishma continued, I have thus told thee of high Brahma agreeably to
what the great Rishi (Vasishtha) had said (unto king Karala of Janaka's
race), by attaining to which the Twenty-fifth (or Jiva) has never to
return. Jiva, in consequence of his not knowing truly the Supreme Soul
which is not subject to decay and death, is obliged to frequently come
back into the world. When, however, Jiva succeeds in acquiring that high
knowledge, he has no longer to come back. Having heard it, O king from
the celestial Rishi, I have, O son, communicated to thee high knowledge
productive of the highest good. This knowledge was obtained from
Hiranyagarbha by the high-souled Rishi Vasishtha. From that foremost of
Rishis, viz., Vasishtha, it was acquired by Narada. From Narada I have
acquired that knowledge which is truly identifiable with the eternal
Brahma. Having heard this discourse of high import, fraught with
excellent words, do not, O foremost of the Kurus, yield any longer to
grief. That man who knows Kshara and Akshara becomes freed from fear. He,
indeed, O king, is obliged to cherish fear who is destitute of this
knowledge. In consequence of Ignorance (of Brahma), the man of foolish
soul hath repeatedly to come back into this world. Indeed, departing from
this life, he has to be born in thousands and thousands of orders of
Being every one of which hath death in the end. Now in the world of the
deities, now among men, and now among intermediate orders of Being, he
has to appear again and again. If in course of time he succeeds in
crossing that Ocean of Ignorance in which he is sunk, he then succeeds in
avoiding rebirth altogether and attaining to identity with the Supreme
Soul. The Ocean of Ignorance is terrible. It is bottomless and called the
Unmanifest. O Bharata, day after day, creatures are seen to fall and sink
in that Ocean. Since thou, O king, hast been freed from that eternal and
limitless Ocean of Ignorance, thou, hast, therefore become freed from
Rajas and also Tamas.'"



SECTION CCCX

"Bhishma said, 'Once on a time a king of Janaka's race, while ranging the
uninhabited forests in pursuit of deer, saw a superior Brahmana or Rishi
of Bhrigu's race. Bowing with his head unto the Rishi who was seated at
his ease, king Vasuman took his seat near him and obtaining his
permission put to him this question: O holy one, what is productive of
the highest benefit, both here and hereafter, to man who is endued with
an unstable body and who is the slave of his desires? Properly honoured
by the king, and thus questioned, that high-souled Rishi possessed of
ascetic merit then said these words unto him that were highly beneficial.

"The Rishi said, If thou desirest both here and hereafter what is
agreeable to thy mind, do thou then, with restrained senses, abstain from
doing what is disagreeable to all creatures. Righteousness is beneficial
unto them that are good. Righteousness is the refuge of those that are
good. From Righteousness have flowed the three worlds with their mobile
and immobile creatures. O thou that art eagerly desirous of enjoying all
agreeable objects, how is it that thou art not yet satiated with objects
of desire? Thou seest the honey, O thou of little understanding, but art
blind to the fall [1638]. As one desirous of earning the fruits of
knowledge should set oneself to the acquisition of knowledge, even so one
desirous of earning the fruits of Righteousness should set oneself to the
acquisition of Righteousness. If a wicked man from desire of virtue,
strives to accomplish an act that is pure and stainless, the fulfilment
of his desire becomes impossible. If, on the other hand, a good man,
impelled by the desire of earning virtue, strives to accomplish an act
that is even difficult, its accomplishment becomes easy for him. If,
while residing in the woods, one acts in such a way as to enjoy all the
pleasures of a residence amidst men in towns, one comes to be looked upon
not as a forest recluse but as a denizen of towns. Similarly, if one,
while residing in towns, acts in such a way as to enjoy the felicity that
attaches to the life of a forest recluse, once comes to be looked upon
not as a denizen of towns but as a forest recluse. Ascertaining the
merits of the religion of Acts and that of Abstention from acts, do thou,
with concentrated senses, be devoted to the practices of righteousness
that appertain to thought, words, and deed. Judging of the propriety of
time and place, purified by the observance of vows and other cleansing
rites, and solicited (by them), do thou, without malice, make large gifts
unto them that are good. [1639] Acquiring wealth by righteous means, one
should give it away unto those that are deserving. One should make gifts,
casting off anger; and having made gifts one should never give way to
sorrow nor proclaim those gifts with one's own mouth. The Brahmana who is
full of compassion, who is observant of candour, and whose birth is pure,
has been regarded as a person deserving of gifts. A person is said to be
pure in birth when he is born of mother that has only one husband and
that belongs to the same order to which her husband belongs. Indeed, such
a Brahmana, conversant with the three Vedas, viz., Rich, Yajush, and
Saman, possessed of learning, duly observant of the six duties (of
sacrificing on his own account, officiating at the sacrifices of others,
learning, teaching, making gifts, and receiving gifts), has been regarded
as deserving of gifts. Righteousness becomes unrighteousness, and
unrighteousness becomes righteousness, according to the character of the
doer, of time, and of place. [1640] Sin is cast off like the filth on
one's body,--a little with a little exertion and a greater quantity when
the exertion is greater. A person, after purging his bowels, should take
ghee, which operates most beneficially on his system (as a healthy
tonic). After the same manner, when one has cleansed oneself of all
faults and sets oneself to the acquisition of righteousness, that
righteousness, in the next world, proves to be productive of the highest
happiness. Good and evil thoughts exist in the minds of all creatures.
Withdrawing the mind from evil thoughts, it should always be directed
towards good thoughts. One should always reverence the practices of one's
own order. Do thou strive, therefore, to act in such a way that thou
mayst have faith in the practices of thy own order. O thou that art
endued with an impatient soul, betake thyself to the practice of
patience. O thou that art of a foolish understanding, seek thou to be
possessed of intelligence! Destitute of tranquillity, seek thou to be
tranquil, and bereft of wisdom as thou art, do thou seek to act wisely!
He who moves in the companionship of the righteous succeeds, by his own
energy, in acquiring the means of accomplishing what is beneficial for
him both in this and the next world. Verily, the root of the benefit
(which thus becomes his here and hereafter) is unwavering firmness. The
royal sage Mahabhisha, through want of this firmness, fell from heaven.
Yayati, also, though his merits had become exhausted (in consequence of
his boastfulness and thought was hurled down from heaven) succeeded in
regaining regions of felicity through his firmness. Thou art sure to
attain to great intelligence, as also to what is for thy highest good, by
paying court to virtuous and learned persons possessed of ascetic merit.'

"Bhishma continued, 'Hearing these words of the sage, king Vasuman,
possessed of a good disposition, withdrawing his mind from the pursuits
of desire, set it upon the acquisition of Righteousness.'"



SECTION CCCXI

"Yudhishthira said, 'It behoveth thee, O grandsire, to discourse to me on
that which is freed from duty and its reverse, which is freed from every
doubt, which transcends birth and death, as also virtue and sin, which is
auspiciousness, which is eternal fearlessness, which is Eternal and
Indestructible, and Immutable, which is always Pure, and which is ever
free from the toil of exertion.'

"Bhishma said, 'I shall in this connection recite to thee the old
narrative, O Bharata, of the discourse between Yajnavalkya and Janaka.
Once on a time the famous king Daivarati of Janaka's race, fully
conversant with the import of all questions, addressed this question to
Yajnavalkya, that foremost of Rishis.

"'Janaka said, 'O regenerate Rishi, how many kinds of senses are there?
How many kinds also are there of Prakriti? What is the Unmanifest and
highest Brahma? What is higher than Brahma? What is birth and what is
death? What are the limits of Age? It behoveth thee, O foremost of
Brahmanas, to discourse on all these topics unto me that am solicitous of
obtaining thy grace; I am ignorant while thou art an Ocean of knowledge.
Hence, I ask thee! Verily, I desire to hear thee discourse on all these
subjects!

"'Yajnavalkya said, Hear, O monarch, what I say in an answer to these
questions of thine, I shall impart to thee the high knowledge which
Yogins value, and especially that which is possessed by the Sankhyas.
Nothing is unknown to thee. Still thou askest me. One however, that is
questioned should answer. This is the eternal practice. Eight principles
have been called by the name of Prakriti, while sixteen have been called
modifications. Of Manifest, there are seven. These are the views of those
persons who are conversant with the science of Adhyatma. The Unmanifest
(or original Prakriti), Mahat, Consciousness, and the five subtile
elements of Earth, Wind, Space, Water, and Light,--these eight are known
by the name of Prakriti. Listen now to the enumeration of those called
modifications. They are the ear, the skin, the tongue, and the nose; and
sound, touch, form, taste, and scent, as also speech, the two arms, the
two feet, the lower duct (within the body), and the organs of
pleasure. [1641] Amongst these, the ten beginning with sound, and having
their origin in the five great principles, [1642] are called Visesha. The
five senses of knowledge are called Savisesha, O ruler of Mithila.
Persons conversant with the Science of Adhyatma regard the mind as the
sixteenth. This is conformable to thy own views as also to those of other
learned men well acquainted with the truths about principles. From the
Unmanifest, O king, springs the Mahat-soul. The learned say this to be
the first creation relating to Pradhana (or Prakriti): From Mahat, O king
of men, is produced Consciousness. This has been called the second
creation having the Understanding for its essence. [1643] From
Consciousness hath sprung the Mind which is the essence of sound and the
others that are the attributes of space and the rest. This is the third
creation, said to relate to Consciousness. From mind have sprung the
great elements, (numbering five), O king! Know that this is the fourth
creation called mental, as I say. Persons conversant with the primal
elements say that Sound and Touch and Form and Taste and Scent are the
fifth creation, relating to the Great (primal) elements. The creation of
the Ear, the Skin, the Tongue, and the Scent, forms the sixth and is
regarded as having for its essence multiplicity of thought. The senses
that come after the Ear and the others (i.e., the senses of action) then
arise, O monarch. This is called seventh creation and relates to the
senses of Knowledge. Then, O monarch, come the breath that rises upward
(viz., Prana) and those that have a transverse motion (viz., Saman,
Udana, and Vyana). This is the eighth creation and is called
Arjjava. [1644] Then come those breaths that course transversely in the
lower parts of the body (viz., Samana, Udana and Vyana) and also that
called Apana coursing downwards. This, ninth creation, is also called
Arjjava, O king. These nine kinds of creation, and these principles, O
monarch, which latter number four and twenty, are declared to thee
according to what has been laid down in the scriptures. After this, O
king, listen to me as I tell thee durations of time as indicated by the
learned in respect of these principles or attribute.'"



SECTION CCCXII

"Yajnavalkya said, Listen to me, O foremost of men, as I tell thee what
the duration of time is in respect to the Unmanifest (or the Supreme
Purusha). Ten thousand Kalpas are said to constitute a single day of his.
The duration of his night is equal. When his night expires, he awakes, O
monarch, and first creates herbs and plants which constitute the
sustenance of all embodied creatures. He then creates Brahman who springs
from a golden egg. That Brahman is the form of all created things, as has
been heard by us. Having dwelt for one whole year within that egg, the
great ascetic Brahman, called also Prajapati (Lord of all creatures),
came out of it and created the whole Earth, and the Heaven above. The
Lord then, it is read in the Vedas, O king, placed the sky between Heaven
and Earth separated from each other. Seven thousand and five hundred
Kalpas measure the day of Brahman. Persons conversant with the science of
Adhyatma say that his night also is of an equal duration. Brahmana,
called Mahan, then creates Consciousness called Bhuta and endued with
excellent essence. [1645] Before creating any physical bodies out of the
ingredients called the Great elements, Mahan or Brahma, endued with
penances, created four others called his sons. They are the sires of the
original sires, O Best of kings, as heard by us. [1646] It hath been also
heard by us, O monarch that the senses (of knowledge) along with the four
inner faculties, have sprung from the (five Great elements called)
Pitris, and that the entire universe of mobile and immobile Beings has
been filled with those Great elements. [1647] The puissant Consciousness
created the five Bhutas. These are Earth, Wind, Space, Water, and Light
numbering the fifth. This Consciousness (who is a Great Being and) from
whom springs the third creating, has five thousand Kalpas for his night,
and his day is of equal duration. Sound, Touch, Form, Taste, and
Scent,--these five are called Visesha. They inhere into the five great
Bhutas. All creatures, O king, incessantly pervaded by these five, desire
one another's companionship, become subservient to one another; and
challenging one another, transcend one another; and led by those
immutable and seductive principles, creatures kill one another and wander
in this world entering into numerous orders of Being. [1648] Three
thousands of Kalpas represent the duration of their day. The measure of
their night also is the same. [1649] The Mind roveth over all things, O
king, led on by the Senses. The Senses do not perceive anything. It is
the Mind that perceives through them. The Eye sees forms when aided by
the Mind but never by itself. When the Mind is distracted, the Eye fails
to perceive with even the objects fully before it. It is commonly said
that the Senses perceive. This is not true, for it is the Mind that
perceives through the Senses. When the cessation takes place of the
activity of the Mind, the cessation of the activity of the Senses
follows. That is the cessation of the activity of the Senses which is the
cessation of the activity of the Mind. One should thus regard the Senses
to be under the domination of the Mind. Indeed, the Mind is said to be
the Lord of all the Senses. O thou of great fame, these are all the
twenty Bhutas in the Universe.'"



SECTION CCCXIII

"Yajnavalkya said, I have, one after another, told thee the order of the
creation, with their total number, of the various principles, as also the
extent of the duration of each. Listen now to me as I tell thee of their
destruction. Listen to me how Brahman, who is eternal and undecaying, and
who is without beginning and without end, repeatedly creates and destroys
all created objects. When his day expires and night comes, he becomes
desirous of sleep. At such a time the unmanifest and holy one urges the
Being called Maharudra, who is conscious of his great powers, (for
destroying the world). Urged by the unmanifest, that Being assuming the
form of Surya of hundreds of thousands of rays, divides himself into a
dozen portions each resembling a blazing fire. He then consumes with his
energy, O monarch, without any loss of time, the four kinds of created
beings, viz., viviparous, oviparous, filth-born, and vegetable. Within
the twinkling of the eye all mobile and immobile creatures being thus
destroyed, the Earth becomes on every side as bare as a tortoise shell.
Having burnt everything on the face of the Earth, Rudra, of immeasurable
might, then quickly fills the bare Earth with Water possessed of great
force. He then creates the Yuga-fire which dries up that Water (into
which the bare Earth has been dissolved). The Water disappearing, the
great element of Fire continues to blaze fiercely. Then comes the mighty
Wind of immeasurable force, in his eight forms, who swallows up quickly
that blazing fire of transcendent force, possessed of seven flames, and
identifiable with the heat existing every creature. Having swallowed up
that fire, the Wind courses in every direction, upwards, downwards, and
transversely. Then space of immeasurable existent swallowed up that Wind
of transcendent energy. Then Mind cheerfully swallows up that
immeasurable Space. Then that Lord of all creatures, viz., Consciousness,
who is the Soul of every-thing, swallows up the Mind. Consciousness, in
his turn, is swallowed up by the Mahat-soul who is conversant with the
Past, the Present, and the Future. The incomparable Mahat-soul or
Universe is then swallowed up by Sambhu, that Lord of all things, to whom
the Yoga attributes of Anima, Laghima, Prapti, etc., naturally inhere,
who is regarded as the Supreme and pure Effulgence that is Immutable. His
hands and feet extend over every part; his eyes and head and face are
everywhere, his ears reach every place, and he exists overwhelming all
things. He is the heart of all creatures; His measure is of a digit of
the thumb. That Infinite and supreme Soul, that Lord of all, thus
swallows up the Universe. After this, what remains is the Undecaying and
the Immutable. One who is without defect of any kind, who is the Creator
of the Past, the Present, and the Future; and who is perfectly faultless,
I have thus, O monarch, duly told thee of Destruction. I shall now
discourse to thee on the subjects of Adhyatma, Adhibhuta, and
Adhidaivata.--'"



SECTION CCCXIV

'Yajnavalkya said, Brahmanas conversant with the topics of enquiry speak
of the two feet as Adhyatma, the act of walking as Adhibhuta, and Vishnu
as Adhidaivatam (of those two limbs). The lower duct (anal canal) is
Adhyatma; its function of throwing out the excreta is Adhibhuta, and
Mitra (Surya) is the Adhidaivata (of that organ). The organ of generation
is called Adhyatma. Its agreeable function is called Adhibhuta, and
Prajapati is its Adhidaivata. The hands are Adhyatma; their function as
represented by acts is Adhibhuta; and Indra is the Adhidaivata of those
limbs. The organs of speech are Adhyatma; the words uttered by them are
Adhibhuta; and Agni is their Adhidaivata. The eye is Adhyatma; vision or
form is its Adhibhuta; and Surya is the Adhidaivata of that organ. The
ear is Adhyatma; sound is Adhibhuta; and the points of the horizon are
its Adhidaivata. The tongue is Adhyatma, taste is its Adhibhuta; and
Water is its Adhidaivata. The sense of scent is Adhyatma; odour is its
Adhibhuta; and Earth is its Adhidaivata. The skin is Adhyatma; touch is
its Adhibhuta; and Wind is its Adhidaivata. Mind has been called
Adhyatma; that with which the Mind is employed is Adhibhuta; and
Chandramas is its Adhidaivata. Consciousness is Adhyatma; conviction in
one's identity with Prakriti is its Adhibhuta; and Mahat or Buddhi is its
Adhidaivata. Buddhi is Adhyatma; that which is to be understood is its
Adhibhuta; and Kshetrajna is its Adhidaivata. I have thus truly expounded
to thee, O king, with its details taken individually, the puissance of
the Supreme (in manifesting Himself in different forms) in the beginning,
the middle, and the end, O thou that art fully conversant with the nature
of the original topics or principles. Prakriti, cheerfully and of her own
accord, as if for sport, O monarch, produces, by undergoing modifications
herself, thousands and thousands of combinations of her original
transformations called Gunahs. As men can light thousands of lamps from
but a single lamp, after the same manner Prakriti, by modification,
multiplies into thousands of existent objects the (three) attributes (of
Sattwa and Rajas and Tamas) of Purusha. Patience, joy, prosperity,
satisfaction, brightness of all faculties, happiness, purity, health,
contentment, faith, liberality, compassion, forgiveness, firmness,
benevolence, equanimity, truth, acquittance of obligations, mildness,
modesty, calmness, external purity, simplicity, observance of obligatory
practices, dispassionateness, fearlessness of heart, disregard for the
appearance or otherwise of good and evil as also for past
acts,--appropriation of objects only when obtained by gift, the absence
of cupidity, regard for the interests of others, compassion for all
creatures,--these have been said to be the qualities that attach to the
attribute of Sattwa. The tale of qualities attaching to the attribute of
Rajas consists of pride of personal beauty, assertion of lordship, war,
disclination to give, absence of compassion, enjoyment and enduring of
happiness and misery, pleasure in speaking ill of others, indulgence in
quarrels and disputes of every kind, arrogance, discourtesy, anxiety,
indulgence in hostilities, sorrow, appropriation of what belongs to
others, shamelessness, crookedness, disunions, roughness, lust, wrath,
pride, assertion of superiority, malice, and calumny. These are said to
spring from the attributes of Rajas. I shall now tell thee of that
assemblage of qualities which springs from Tamas. They are stupefaction
of judgment, obscuration of every faculty, darkness and blind darkness.
By darkness is implied death, and by blind darkness is meant wrath.
Besides these, the other indications of Tamas are greediness in respect
of all kinds of food, ceaseless appetite for both food and drink, taking
pleasure in scents and robes and sports and beds and seats and sleep
during the day and calumny and all kinds of acts proceeding from
heedlessness, taking pleasure, from ignorance (of purer sources of joy)
in dancing and instrumental and vocal music, and aversion for every kind
of religion. These, indeed, are the indications of Tamas--'"



SECTION CCCXV

"'Yajnavalkya said, These three, O foremost of men, (viz., Sattwa, Rajas,
and Tamas), are the attributes of Prakriti. These attach to all things of
the universe and always inhere to them. The Unmanifest Purusha endued
with the six Yoga attributes transforms himself by himself into hundreds
and thousands and millions and millions of forms (by embracing these
three attributes). Those that are conversant with the science of
Adhyatma, say that unto the attribute of Sattwa is assigned a high, unto
Rajas a middling, and unto Tamas, a low place in the universe. By the aid
of unmixed righteousness one attains to a high end (viz., that of the
deities or other celestial beings). Through righteousness mixed with sin
one attains to the status of humanity. While through unmixed sin one
sinks into a vile end (by becoming an animal or a vegetable etc.). Listen
now to me, O king, as I speak to thee of the intermixture or compounds of
the three attributes of Sattwa, Rajas, and Tamas. Sometimes Rajas is seen
existing with Sattwa. Tamas also exists with Rajas. With Tamas may also
be seen Sattwa. Then also may Sattwa and Rajas and Tamas be seen existing
together and in equal proportions. They constitute the Unmanifest or
Prakriti. When the Unmanifest (Purusha) becomes endued with only Sattwa,
he attains to the regions of the deities. Endued with both Sattwa and
Rajas, he takes birth among human beings. Endued with Rajas and Tawas, he
takes birth among the intermediate order of Being. Endued with all three,
viz., Sattwa and Rajas and Tamas, he attains to the status of humanity.
Those high souled persons that transcend both righteousness and sin,
attain it is said, to that place which is eternal, immutable, undecaying,
and immortal. Men of knowledge attain to births that are very superior,
and their place is faultless and undecaying, transcending the ken of the
senses, free from ignorance, above birth and death, and full of light
that dispels all kinds of darkness. Thou hadst asked me about the nature
of the Supreme residing in the Unmanifest, (viz., Purusha). I shall tell
thee, Listen to me, O king, Even when residing in Prakriti, He is said to
reside in His own nature without partaking of the nature of
Prakriti. [1650] Prakriti, O king, is inanimate and unintelligent. When
presided over by Purusha, then only can she create and destroy.

"'Janaka said, Both Prakriti and Purusha, O thou of great intelligence,
are without beginning and without end. Both of them are without form.
Both of them are undecaying. Both of them, again, incomprehensible. How
then, O foremost of Rishis, can it be said that one of them is inanimate
and unintelligent? How, again, is the other said to be animate and
intelligent? And why is the latter called Kshetrajna? Thou, O foremost of
Brahmanas, art fully conversant with the entire religion of Emancipation.
I desire to hear in detail of the religion of Emancipation in its
entirety. Do thou discourse to me then of the existence and Oneness of
Purusha, of his separateness from Prakriti, of the deities which attach
to the body of the place to which embodied creatures repair when they
die, and that place to which they may ultimately, in course of time, be
able to go. Tell me also of the Knowledge described in the Sankhya
system, and of the Yoga system separately. It behoveth thee also to speak
of the premonitory symptoms of death, O best of men. All these topics are
well known to thee even as an (emblic) myrobalan in thy hand!'"



SECTION CCCXVI

"'Yajnavalkya said, That which is without attributes, O son, can never be
explained by ascribing attributes to it. Listen, however, to me as I
expound to thee what is possessed of attributes and what is devoid of
them. High-souled Munis conversant with the truth regarding all the
topics or principles say that when Purusha seizes attributes like a
crystal catching the reflection of a red flower, he comes to be called as
possessed of attributes; but when freed from attributes like the crystal
freed from reflection, he comes to be viewed in his real nature, that is,
as beyond all attributes. [1651] Unmanifest Prakriti is by her nature
endued with attributes. She cannot transcend them. Destitute of
intelligence by nature, she becomes attached to attributes. Unmanifest
Prakriti cannot know anything, while Purusha, by his nature, is possessed
of knowledge,--There is nothing higher than myself,--even this is what
Purusha is always conscious of. For this reason the unmanifest (or
Prakriti), although naturally inanimate and unintelligent, still becomes
animate and intelligent in consequence of her union with Purusha who is
Eternal and Indestructible instead of remaining in her own nature due to
destructibility. [1652] When Purusha, through ignorance, repeatedly
becomes associated with attributes, he fails to understand his own real
nature and therefore he fails to attain to Emancipation. In consequence
Purusha's lordship over the principles that flow from Prakriti, he is
said to partake of the nature of those principles. In consequence also of
his agency in the matter of creation, he is said to possess the attribute
of creation. In consequence of his agency in the matter of Yoga, he is
said to possess the attribute of Yoga. For his lordship over those
particular principles known by the name of Prakriti, he is said to
possess the nature of Prakriti. [1653] For his agency in the matter of
creating the seeds (of all immobile objects), he is said to partake of
the nature of those seeds. And because he causes the several principles
or attributes to start into life, he is, therefore, said to be subject to
decay and destruction (for those principles themselves are subject
thereto). In consequence, again, of his being the witness of everything,
and in consequence also of there being nothing else than he, as also for
his consciousness of identity with Prakriti, Yatis crowned with ascetic
success, conversant with Adhyatma, and freed from fever of every kind,
regard him as existing by himself without a second, immutable, unmanifest
(in the form of Cause), unstable, and manifest (in the form of effects).
This is what has been heard by us. Those Sankhyas, however, that depend
upon Knowledge only (for their Emancipation) and the practice of
compassion for all creatures, say that it is Prakriti which is One but
Purushas are many. [1654] As a matter of fact, Purusha is different from
Prakriti which though unstable, still appears as stable. As a blade of
reed is different from its outer cover, even so is Purusha different from
Prakriti. Indeed, the worm that is ensconced within the Udumvara should
be known as different from the Udumvara. Though existing with the
Udumvara, the worm is not to be regarded as forming a portion of the
Udumvara. The fish is distinct from the water in which it lives, and the
water is distinct from the fish that lives in it. Though the fish and
water exist together, yet it is never drenched by water. The fire that is
contained in an earthen sauce pan is distinct from the earthen sauce pan,
and the sauce pan is distinct from the fire it contains. Although the
fire exists in and with the sauce pan, yet it is not to be regarded as
forming any part of it. The lotus-leaf that floats on a piece of water is
distinct from the piece of water on which it floats. Its co-existence
with water does not make it a portion of the water. The perennial
existence of those objects in and with those mentioned, is never
correctly understood by ordinary people. They who behold Prakriti and
Purusha in any other light are said to possess a vision that is
incorrect. It is certain that they have repeatedly to sink into terrible
hell. I have thus told thee the philosophy of the Sankhyas that excellent
science by which all things have been correctly ascertained. Ascertaining
the nature of Purusha and Prakriti in this way, the Sankhyas attain to
Emancipation. I have also told thee of the systems of those others that
are conversant with the great principles of the universe. I shall now
discourse to thee on the science of the Yogins.'"



SECTION CCCXVII

"Yajnavalkya said, I have already spoken to thee of the science of the
Sankhyas. Listen now to me as I truly discourse on the science of the
Yogins as heard and seen by me, O best of kings! There is no knowledge
that can compare with that of the Sankhyas. There is no puissance that
compares with that of Yoga. These two ordain the same practices, and both
are regarded as capable of leading to Emancipation. Those men that are
not blest with intelligence regard the Sankhya and the Yoga systems to be
different from each other. We, however, O king, look upon them as one and
the same, according to the conclusion to which we have arrived (after
study and reflection). That which the Yogins have in view is the very
same which the Sankhyas also have in view. He who sees both the Sankhya
and the Yoga systems to be one and the same is to be regarded as truly
conversant with the topics or principles that ordain the universe. Know,
O king, that the vital breaths and the senses are the chief means for
practising Yoga. By only regulating those breaths and the senses, Yogins
wander everywhere at their will. [1655] When the gross body is destroyed,
Yogins endued with subtile bodies possessed of the eight Yoga attributes
of Anima, Laghima, Prapti, etc., wander over the universe, enjoying (in
that body) all kinds of felicities, O sinless one. The wise have, in the
scriptures, spoken of Yoga as conferring eight kinds of puissance. They
have spoken of Yoga as possessed of eight limbs. [1656] Indeed, O king,
they have not spoken of any other kind of Yoga. It has been said that the
practices of Yogins excellent as these are (for their results), are of
two kinds. Those two kinds, according to the indications occurring in the
scriptures, are practices endued with attributes and those freed from
attributes. The concentration of the mind on the sixteen objects named,
with simultaneous regulation of the breath, O king, is one kind. The
concentration of the mind in such a way as to destroy all difference
between the contemplator, the object contemplated, and the act of
contemplation along with subjugation of the senses, is of another kind.
The first kind of Yoga is said to be that possessed of attributes; the
second kind is said to be that freed from attributes. [1657] Then, again,
Regulation of the breath is Yoga with attributes. In Yoga without
attributes, the mind, freed from its functions, should be fixed. Only the
regulation of the breath which is said to be endued with attributes
should, in the first instance, be practised, for, O ruler of Mithila, if
the breath (that is inhaled and suspended) be exhaled without mentally
reflecting the while upon a definite image (furnished by a limited
mantra), the wind in the neophyte's system will increase to his great
injury. [1658] In the first Yama of the night, twelve ways of holding the
breath are recommended. Alter sleep, in the last Yama of the night, other
twelve ways of doing the same have been laid down. Without doubt, one
endued with tranquillity, of subdued senses, living in retirement,
rejoicing in one's own self, and fully conversant with the import of the
scriptures, should (regulating one's breath in these four and twenty
ways) fix one's Soul (on the Supreme Soul). [1659] Dispelling the five
faults of the five senses, viz., (withdrawing them from their objects of)
sound, form, touch, taste, and scent, and dispelling those conditions
called Pratibha and Apavarga, O ruler of the Mithilas, all the senses
should be fixed upon the mind. The mind should then be fixed on
Consciousness, O king, Consciousness should next be fixed on intelligence
or Buddhi, and Buddhi, should then be fixed on Prakriti. Thus merging
these one after another, Yogins contemplate the Supreme Soul which is
One, which is freed from Rajas, which is stainless, which is Immutable
and Infinite and Pure and without defect, who is Eternal Purusha, who is
unchangeable, who is Indivisible, who is without decay and death, who is
everlasting, who transcends diminution, and which is Immutable Brahma.
Listen now, O monarch, to the indications of one that is in Yoga. All the
indications of cheerful contentment that are his who is slumbering in
contentment are seen in the person, that is in Samadhi. The person in
Samadhi, the wise say, looks like the fixed and upward flame of a lamp
that is full of oil and that burns in a breezeless spot. He is like a
rock which is incapable of being moved in the slightest degree by ever a
heavy downpour from the clouds. He is incapable of being moved by the din
of conches and drums, or by songs or the sound of hundreds of musical
instruments beat or blown together. Even this is the indication of one in
Samadhi. As a man of cool courage and determination, while ascending a
flight of steps with a vessel full of oil in his hands, does not spill
even a drop of the liquid if frightened and threatened by persons armed
with weapons even so the Yogin, when his mind has been concentrated and
when he beholds the Supreme Soul in Samadhi, does not, in consequence of
the entire stoppage of the functions of his senses at such a time, move
in the slightest degree. Even these should be known to be the indication
of the Yogin while he is in Samadhi. While in Samadhi, the Yogin beholds
Brahma which is Supreme and Immutable, and which is situated like a
blazing Effulgence in the midst of thick Darkness. It is by this means
that he attains, after many years, to Emancipation after casting off this
inanimate body. Even this is what the eternal Sruti declares. This is
called the Yoga of the Yogins. What else is it? Knowing it, they that are
endued with wisdom regard themselves as crowned with success,--



SECTION CCCXVIII

'Yajnavalkya said, Listen now to me, with attention, O king, as to what
the places are to which those who die have to go. If the Jiva-soul
escapes through the feet, it is said that the man goes to the region of
the Vishnu. If through the calves, it has been heard by us, that the man
repairs to the regions of the Vasus. if through the knees, he attains to
the companionship of those deities that are called Sadhyas. If through
the lower duct, the man attains to the regions of Mitra. If through the
posteriors, the man returns to the Earth, and if through the thighs to
the region of Prajapati. If through the flanks, the man attains to the
regions of the Maruts, and if through the nostrils, to the region of
Chandramas. If through arms, the man goes to the region of Indra, and if
through the chest, to that of Rudra. If through the neck, the man repairs
to the excellent region of that foremost of ascetics known by the name of
Nara. If through the mouth, the man attains to the region of the
Viswadevas and if through the ears, to the region of the deities of the
several points of the horizon. If through the nose, the man attains to
the region of the Windgod; and if through the eyes, to the region of
Agni. If through the brows, the man goes to the region of the Aswins; and
if through the forehead, to that of Pitris. If through the crown of the
head, the man attains to the region of the puissant Brahman, that
foremost of the gods. I have thus told thee, O ruler of Mithila, the
several places to which men repair according to the manner in which their
Jiva-souls escape from their bodies. I shall now tell thee the
premonitory indication, as laid down by the wise of those who have but
one year to live. One, who having previously seen the fixed star called
Arandhati, fails to see it, or that other star called Dhruva, [1660] or
one that sees the full Moon or the flame of a burning lamp to be broken
towards the south, has but one year to live. Those men, O king, who can
no longer see images of themselves reflected in the eyes of others, have
but one year to live. One, who, being endued with lustre loses it, or
being endued with wisdom loses it,--indeed, one whose inward and outward
nature is thus changed,--has but six months more to live. He, who
disregards the deities, or quarrels with the Brahmanas, or one, who,
being naturally of a dark complexion becomes pale of hue, has but six
months more to live. One, who sees the lunar disc to have many holes like
a spider's web, or one, who sees the solar disc to have similar holes has
but one week more to live. One, who, when smelling fragrant scents in
place of worship, perceives them to be as offensive as the scent of
corpses, has but one week more to live. The depression of the nose or of
the ears, the discolour of the teeth or of the eye, the loss of all
consciousness, and the loss also of all animal heat, are symptoms
indicating death that very day. If, without any perceptible cause a
stream of tears suddenly flows from one's left eye, and if vapours be
seen to issue from one's head, that is a sure indication that the man
will die before that day expires. Knowing all these premonitory symptoms,
the man of cleansed soul should day and night unite his soul with the
Supreme Soul (in Samadhi). Thus should he go on till the day-comes for
his dissolution. If, however, instead of wishing to die he desires to
live in this world, he casts off all enjoyments,--all scents and
tastes,--O king, and lives on in abstinence. He thus conquers death by
fixing his soul on the Supreme Soul. Indeed, the man, who is blessed with
knowledge of the Soul, O monarch, practises the course of life
recommended by the Sankhyas and conquers death by uniting his soul with
the Supreme Soul. At last, he attains to what is entirely indestructible,
which is without birth, which is auspicious, and immutable, and eternal,
and stable, and which is incapable of being attained to by men of
uncleansed souls.'"



SECTION CCCXIX

"Yajnavalkya said, 'Thou hast asked me, O monarch, of that Supreme Brahma
which resides in the Unmanifest. Thy question relates to a deep mystery.
Listen to me with close attention, O king! Having conducted myself with
humility according to the ordinances laid down by the Rishis I obtained
the Yajushes, O king, from Surya. Without the austerest penances I
formerly adored the heat-giving deity. The puissant Surya, O sinless one,
gratified with me, saying,--Solicit thou, O regenerate Rishi, the boon
upon which thou hast set thy heart, however, difficult it may be of
acquisition, I shall, with cheerful Soul, grant it to thee. It is very
difficult to incline me to grace! Bowing unto him with a bend of my head,
that foremost of heat-giving luminaries was addressed by me in these
words, I have no knowledge of the Yajushes. I desire to know them without
loss of time!--The holy one, thus solicited, told me,--I shall impart the
Yajushes unto thee. Made up of the essence of speech, the goddess
Saraswati will enter into thy body. The deity then commanded me to open
my mouth. I did as I was commanded. The goddess Saraswati then entered
into my body, O sinless one. At this, I began to burn. Unable to endure
the pain I plunged into a stream. Not understanding that what the
high-souled Surya had done for me was for my good, I became even angry
with him. While I was burning with the energy of the goddess, the holy
Surya told me,--Do thou endure this burning sensation for only a little
while. That will soon cease and thou wilt be cool. Indeed I became cool.
Seeing me restored to ease, the Maker of light said unto me,--The whole
Vedas, with even those parts that are regarded as its appendix, together
with the Upanishads, will appear in thee by inward light, O regenerate
one! The entire Satapathas also thou wilt edit, O foremost of regenerate
ones. After that, thy understanding will turn to the path of
Emancipation. Thou wilt also attain to that end which is desirable and
which is coveted by both Sankhyas and Yogins!--Having said these words
unto me, the divine Surya proceeded to the Asta hills. Hearing his last
words, and after he had departed from the spot where I was, I came home
in joy and then remembered the goddess Saraswati. Thought of by me, the
auspicious Saraswati appeared instantly before my eyes, adorned with all
the vowels and the consonants and having placed the syllable Om in the
van, I then, according to the ordinance, offered unto the goddess the
usual Arghya, and dedicated another to Surya, that foremost of all
heat-giving deities. Discharging this duty I took my seat, devoted to
both those deities. Thereupon, the entire Satapatha Brahmanas, with all
their mysteries and with all their abstracts as also their appendices,
appeared of themselves before my mental vision, at which I became filled
with great joy. [1661] I then taught them to a hundred good disciples and
thereby did what was disagreeable to my high-souled maternal uncle
(Vaisampayana) with the disciples gathered round him. [1662] Then shining
in the midst of my disciples like the Sun himself with his rays, I took
the management of the Sacrifice of thy high-souled sire, O king. In that
Sacrifice a dispute arose between me and my maternal uncle as to who
should be permitted to appropriate the Dakshina that was paid for the
recitation of the Vedas. In the very presence of Devala, I took half of
that Dakshina (the other half going to my maternal uncle). Thy sire and
Sumantra and Paila and Jaimini and other articles all acquiesced in that
arrangement. [1663]

'I had thus got from Surya the five times ten Yajushes, O monarch. I then
studied the Puranas with Romaharshan. Keeping before me those (original)
Mantras and the goddess Saraswati I, then, O king, aided by the
inspiration of Surya, set myself to compile the excellent Satapatha
Brahmanas, and succeeded in achieving the task never before undertaken by
any one else. That path which I had desired to take has been taken by me
and I have also taught it to my disciples. Indeed, the whole of those
Vedas with their abstracts have been imparted by me to those disciples of
mine. Pure in mind and body, all those disciples have, in consequence of
my instructions, become filled with joy. Having established (for the use
of others) this knowledge consisting of fifty branches which I had
obtained from Surya, I now meditate on the great object of that knowledge
viz., (Brahma). The Gandharva Viswavasu, well-conversant with the Vedanta
scriptures, desirous, O king, of ascertaining what is beneficial for the
Brahmanas in this knowledge and what truth occurs in it, and what is the
excellent object of this knowledge, one questioned me. He put to me
altogether four and twenty questions, O king, relating to the Vedas.
Finally, he asked me a question, numbered twenty-fifth which relates to
that branch of knowledge which is concerned with the inferences of
ratiocination. Those questions are as follows: What is universe and what
is not-universe? What is Aswa and what Aswa? What is Mitra? What is
Varuna? What is Knowledge? What is Object of knowledge? What is
Unintelligent? What is Intelligent? Who is Kah? Who is possessed of the
principle of change? Who is not possessed of the same? What is he that
devours the Sun and what is the Sun? What is Vidya and what is Avidya?
What is Immobile and what Mobile? What is without beginning, what is
Indestructible, and what is Destructible? These were the excellent
questions put to me by that foremost of Gandharvas. After king Viswavasu,
that foremost of Gandharvas, had asked me these questions one after
another, I answered them properly. At first, however, I told him, Wait
for a brief space of time, till I reflect on thy questions! So be it,
Gandharva said, and sat in silence. I then thought once again of the
goddess Saraswati in my mind. The replies then to those questions
naturally arose in my mind like butter from curds. Keeping in view the
high science of inferential ratiocination, I churned with my mind, O
monarch, the Upanishads and the supplementary scriptures relating to the
Vedas. The fourth science then that treats of Emancipation, O foremost of
kings, and on which I have already discoursed to thee, and which is based
upon the twenty-fifth, viz., Jiva, I then expounded to him. [1664] Having
said all this, O monarch, to king Viswavasu, I then addressed him,
saying, Listen now to the answers that I give unto the several questions
that thou hast put to me. I now turn to the question, which, O Gandharva,
thou askest, viz., What is Universe and what is not-universe? The
Universe is Unmanifest and original Prakriti endued with the principles
of birth and death which are terrible (to those that are desirous of
Emancipation). It is, besides, possessed of the three attributes (of
Sattwa, Rajas, and Tamas), in consequence of its producing principles all
of which are fraught with those attributes. [1665] That which is
Not-universe is Purusha divested of all attributes. By Aswa and Aswa are
meant the female and the male, i.e., the former is Prakriti and the
latter is Purusha. Similarly, Mitra is Purusha, and Varuna is
Prakriti. [1666] Knowledge, again, is said to be Prakriti, while the
object to be known is called Purusha. The Ignorant (Jiva), and the
Knowing or Intelligent are both Purusha without attributes (for it is
Purusha that becomes Jiva when invested with Ignorance). Thou hast asked
what is Kah, who is endued with change and who is unendued therewith. I
answer, Kah is Purusha. [1667] That which is endued with change is
Prakriti. He that is not endued therewith is Purusha. Similarly, that
which is called Avidya (the unknowable) is Prakriti; and that which is
called Vidya is Purusha. Thou hast asked me about the Mobile and the
Immobile. Listen to what my answer is. That which is mobile is Prakriti,
which undergoing modification, constitutes the cause of Creation and
Destruction. The Immobile is Purusha, for without himself undergoing
modifications he assists at Creation and Destruction. (According to a
different system of philosophy) that which is Vedya is Prakriti; while
that which is Avedya is Purusha. Both Prakriti and Purusha are said to be
unintelligent, stable, indestructible, unborn, and eternal, according to
the conclusions arrived at by philosophers conversant with the topics
included in the name of Adhyatma. In consequence of the indestructibility
of Prakriti in the matter of Creation, Prakriti, which is unborn, is
regarded as not subject to decay or destruction. Purusha, again, is
indestructible and unchangeable, for change it has none. The attributes
that reside in Prakriti are destructible, but not Prakriti herself. The
learned, therefore, call Prakriti indestructible. Prakriti also, by
undergoing modifications, operates as the cause of Creation. The created
results appear and disappear, but not original Prakriti. Hence also is
Prakriti called indestructible. Thus have I told thee conclusions of the
Fourth Science based on the principles of ratiocinative inference and
having Emancipation for its end. Having acquired by the science of
ratiocinative inference and by waiting upon preceptors, the Rich, the
Samans, and the Yajushes, all the obligatory practices should be observed
and all the Vedas studied with reverence, O Viswavasu! O foremost of
Gandharvas, they who study the Vedas with all their branches but who do
not know the Supreme Soul from which all things take their birth and into
which all things merge when destruction comes, and which is the one
object whose knowledge the Vedas seek to inculcate, Indeed, they, who
have no acquaintance with that which the Vedas seek to establish, study
the Vedas to no purpose and bear their burthen of such study in vain. If
a person desirous of butter churns the milk of the she-ass, without
finding what he seeks he simply meets with a substance that is as foul of
smell as ordure. After the same manner, if one, having studied the Vedas,
fails to comprehend what is Prakriti and what is Purusha, one only proves
one's own foolishness of understanding and bears a useless burthen (in
the form of Vedic lore). [1668] One should, with devoted attention,
reflect on both Prakriti and Purusha, so that one may avoid repeated
birth and death. Reflection upon the fact of one's repeated births and
deaths and avoiding the religion of acts that is productive at best of
destructible results, one should betake oneself to the indestructible
religion of Yoga. O Kasyapa, if one continuously on the nature of the
Jiva-soul and its connection with the Supreme Soul, one then succeeds in
divesting oneself on all attributes and in beholding the Supreme Soul.
The Eternal and Unmanifest Supreme Soul is regarded by men of foolish
understandings to be different from the twenty-fifth or Jiva-soul. They
are endued with wisdom that behold both these as truly one and the same.
Frightened at repeated births and deaths, the Sankhyas and Yogins regard
the Jiva-soul and the Supreme Soul to be one and the same.'

"Viswavasu then said, 'Thou hast, O foremost of Brahmanas, said that
Jiva-soul is indestructible and truly undistinguished from the Supreme
Soul. This, however, is difficult to understand. It behoveth thee to once
more discourse on this topic to me. I have heard discourses on this
subject from Jaigishavya, Aista, Devala, the regenerate sage Parasara,
the intelligent Varshaganya, Bhrigu, Panchasikha Kapila, Suka, Gautama,
Arshtisena, the high-souled Garga, Narada, Asuri, the intelligent
Paulastya, Sanatkumara, the high-souled Sukra, and my sire Kasyapa.
Subsequently I heard the discourses of Rudra and the intelligent
Viswarupa, of several of the deities, of the Pitris. and the Daityas. I
have acquired all that they say, for they generally discourse that
eternal object of all knowledge. I desire, however, to hear what thou
mayst say on those topics with the aid of thy intelligence. Thou art the
foremost of all persons, and a learned lecturer on the scriptures, and
endued with great intelligence. There is nothing that is unknown to thee.
Thou art an ocean of the Srutis, as described, O Brahmana, in the world
of both the deities and Pitris. The great Rishis residing in the region
of Brahma say that Aditya himself, the eternal lord of all luminaries, is
thy preceptor (in the matter of this branch of knowledge). O Yajnavalkya,
thou hast obtained the entire science, O Brahmana, of the Sankhyas, as
also the scriptures of the Yogins in particular. Without doubt, thou art
enlightened, fully conversant with the mobile immobile universe. I desire
to hear thee discourse on that knowledge, which may be likened to
clarified butter endued with solid grains.'

"Yajnavalkya said, 'Thou art, O foremost of Gandharvas, competent to
comprehend every knowledge. As, however, thou askest me do thou hear me
then discourse to thee according as I myself have obtained it from my
preceptor. Prakriti, which is unintelligent, is apprehended by Jiva.
Jiva, however, cannot be apprehended by Prakriti, O Gandharva. In
consequence of Jiva being reflected in Prakriti, the latter is called
Pradhana by Sankhyas and Yogins conversant with the original principles
as indicated in the Srutis. O sinless one, the other, beholding, beholds
the twenty-fourth (Prakriti) and the twenty-fifth. (Soul); not beholding,
it beholds the twenty-sixth. [1669] The twenty-fifth thinks that there is
nothing higher than itself. In reality, however, though beholding, it
does not behold that (viz., the twenty-sixth) which beholds it. [1670] Men
possessed of wisdom should never accept the Twenty-fourth (viz.,
Prakriti, which is unintelligent or inert) as identifiable with the
Twenty-fifth or the Soul which has a real and independent existence. The
fish live in water. It goes thither impelled by its own nature. As the
fish, though living in the water, is to be regarded as separate from it,
after the same manner is the Twenty-fifth to be apprehended (i.e., though
the Twenty-fifth exists in a state of contact with the Twenty-fourth or
Prakriti, it is, however, in its real nature, separate from and
independent of Prakriti). When overwhelmed with the consciousness of meum
or self, and when unable to understand its identity with the
Twenty-sixth, in fact, in consequence of the illusion that invests it, of
its co-existence with Prakriti, and of its own manner of thinking, the
Jiva-soul always skins down, but when freed from such consciousness it
goes upwards. When the Jiva-soul succeeds in apprehending that it is one,
and Prakriti with which it resides is another, then only does it, O
regenerate one, succeed in beholding the Supreme Soul and attaining to
the condition of Oneness with the universe. The Supreme is one, O king,
and the Twenty-fifth (or Jiva-soul) is another. In consequence, however,
of the Supreme overlying the Jiva-soul the wise regard both to be one and
the same. [1671] For these reasons, Yogins, and followers of the Sankhya
system of philosophy, terrified by the birth and death, blessed with
sight of the Twenty-sixth, pure in body and mind, and devoted to the
Supreme Soul, and do not welcome the Jiva-soul as indestructible. [1672]
When one beholds the Supreme Soul and losing all consciousness of
individuality becomes identified with the Supreme, one than becomes
omniscient, and possessed of such omniscience one becomes freed from the
obligation of rebirth. I have thus discoursed to thee truly, sinless one,
about Prakriti which is unintelligent, and Jiva-soul which is possessed
of intelligence, and the Supreme Soul which is endued with omniscience,
according to the indications occurring in the Srutis. That man, who
beholds not any difference between the knower or the known, is both
Kevala and not-Kevala, is the original cause of the universe, is both
Jiva-soul and the Supreme Soul. [1673]

"Viswavasu said, 'O puissant one, thou hast duly and adequately
discoursed on that which is the origin of all the deities and which is
productive of Emancipation. Thou hast said what is true and excellent.
May inexhaustible blessings always attend thee, and may thy mind be ever
united with intelligence!'

"Yajnavalkya continued, 'Having said those words, the prince of
Gandharvas proceeded towards heaven, shining in resplendence of beauty.
Before leaving me, the high-souled one duly honoured me by taking the
accustomed turns round my person, and I looked upon him, highly pleased.
He inculcated the science he had obtained from me unto those celestials
that dwell in the regions of Brahman and other deities, unto those that
dwell on Earth, unto also the denizens of the nether regions, and unto
them that had adopted the path of Emancipation, O king. The Sankhyas are
devoted to the practices of their system. The Yogins are devoted to the
practices inculcated by their system. Others there are that are desirous
of achieving their Emancipation. Unto these latter this science is
productive of visible fruits, O lion among king. Emancipation flows from
Knowledge. Without Knowledge it can never be attained. The wise have said
it, O monarch. Hence, one should strive one's best for acquiring true
Knowledge in all its details, by which one may succeed in freeing oneself
from birth and death. Obtaining knowledge from a Brahmana or a Kshatriya
or Vaisya or even a Sudra who is of low birth, one endued with faith
should always show reverence for such knowledge. Birth and death cannot
assail one that is endued with faith. All orders of men are Brahmanas.
All are sprung from Brahma. All men utter Brahma. [1674] Aided by an
understanding that is derived from and directed to Brahma. I inculcated
this science treating of Prakriti and Purusha. Indeed, this whole
universe is Brahma. From the mouth of Brahma sprung the Brahmanas; from
his arms, sprung the Kshatriyas; from his navel, the Vaisya; and from his
feet, the Sudras. All the orders, (having sprung in this way) should not
be regarded as pilfering from one another. Impelled by Ignorance, all men
meet with death and attain, O king, to birth that is the cause of
acts. [1675] Divested of Knowledge, all orders of men, dragged by terrible
Ignorance, fall into varied orders of being due to the principles that
flow from Prakriti. For this reason, all should, by every means, seek to
acquire Knowledge. I have told thee that every person is entitled to
strive for its acquisition. One that is possessed of Knowledge is a
Brahmana. Others, (viz., Kshatriyas and Vaisyas and Sudras) are possessed
of knowledge. Hence, this science of Emancipation is always open to them
all. This, O king has been said by the Wise. The questions thou hadst
asked me have all been answered by me agreeably to the truth. Do thou,
therefore, cast off all grief. Go thou to the other end of this enquiry.
Thy questions were good. Blessings on thy head for ever!

"Bhishma continued--Thus instructed by the intelligent Yajnavalkya the
king of Mithila became filled with joy. The king honoured that foremost
of ascetics by walking round his person. Dismissed by the monarch, he
departed from his court. King Daivarati, having obtained the knowledge of
the religion of Emancipation, took his seat, and touching a million of
kine and a quantity of gold and a measure of gems and jewels, gave them
away unto a number of Brahmanas. Installing his son in the sovereignty of
the Videhas, the old king began to live, adopting the practices of the
Yatis. Thinking mainly of all ordinary duties and their derelictions (as
laid down in the scriptures), the king began to study the science of the
Sankhyas and the Yogins in their entirety. Regarding himself to be
Infinite, he began to reflect on only the Eternal and Independent One. He
cast off all ordinary duties and their derelictions, Virtue and Vice,
Truth and Falsehood, Birth and Death, and all other things appertaining
to the principles produced by Prakriti. Both Sankhyas and Yogins,
agreeably to the teachings of their sciences, regard this universe to be
due to the action of the Manifest and the Unmanifest. The learned say
that Brahma is freed from good and evil, is self-dependent, the highest
of the high, Eternal, and Pure. Do thou, therefore, O monarch, become
Pure! The giver, the receiver of the gift, the gift itself, and that
which is ordered to be given away, are all to be deemed as the unmanifest
Soul. The Soul is the Soul's one possession. Who, therefore, can be a
stranger to one? Do thou think always in this way. Never think otherwise.
He who does not know what is Prakriti possessed of attributes and what is
Purusha transcending attributes, only he, not possessed as he is of
knowledge, repairs to sacred waters and performs sacrifices. Not by study
of the Vedas, not by penances, not by sacrifices O son of Kuru, can one
attain to the status of Brahma. Only when one succeeds in apprehending
the Supreme or Unmanifest, one comes to be regarded with reverence. They
who wait upon Mahat attain to regions of Mahat. They who wait upon
Consciousness, attain to the spot that belongs to Consciousness. They who
wait upon what is higher attain to places that are higher than these.
Those persons, learned in the scriptures, who succeed in apprehending
Eternal Brahma who is higher than Unmanifest Prakriti, succeed in
obtaining that which transcends birth and death, which is free from
attributes, and which is both existent and non-existent I got all this
knowledge from Janaka. The latter had obtained it from Yajnavalkya.
Knowledge is very superior. Sacrifices cannot compare with it. With the
aid of Knowledge one succeeds in crossing the world's ocean which is full
of difficulties and dangers. One can never cross that ocean by means of
sacrifices. Birth and death, and other impediments, O king, men of
knowledge say, one cannot pass over by ordinary exertion. [1676] Men
attain to heaven through sacrifices, penances, vows, and observances. But
they have again to fall down therefrom on the Earth. Do thou, therefore,
adore with reverence that which is Supreme, most pure, blessed,
stainless, and sacred, and which transcends all states (being
Emancipation itself). By apprehending Kshetra, O king, and by performing
the Sacrifice that consists in the acquisition of Knowledge, thou wilt
really be wise. In former time, Yajnavalkya did that good to king Janaka
which is derivable from a study of the Upanishads. The Eternal and
Immutable Supreme was the topic about which the great Rishi had
discoursed to the king of Mithila. It enabled him to attain to that
Brahma which is auspicious, and immortal, and which transcends all kinds
of sorrow."



SECTION CCCXX

"Yudhishthira said, 'Having acquired great power and great wealth, and
having obtained a long period of life, how may one succeed in avoiding
death? By which of these means, viz., penances, or the accomplishment of
the diverse acts (laid down in the Vedas), or by knowledge of the Srutis,
or the application of medicines, can one succeed in avoiding decrepitude
and death?'

"Bhishma said, 'In this connection is cited the old narrative of
Panchasikha who was a Bhikshu in his practices and Janaka. Once on a time
Janaka, the ruler of the Videhas, questioned the great Rishi Panchasikha,
who was the foremost of all persons conversant with the Vedas and who had
all his doubts removed in respect of the purpose and import of all
duties. The King said,--By what conduct, O holy one may one transcend
decrepitude and death? It is by penances, or by the understanding, or by
religious acts (like sacrifices, and vows), or by study and knowledge of
the scriptures?--Thus addressed by the ruler of the Vedas the learned
Panchasikha, conversant with all invisible things, answered,
saying,--There is no prevention of these two (viz., decrepitude and
death); nor is it true that cannot be prevented under any circumstances.
Neither days, nor nights, nor months, cease to go on. Only that man, who,
though transitory, betakes himself to the eternal path (of the religion
of Nivritti or abstention from all acts) succeeds in avoiding birth and
death. Destruction overtakes, all creatures. All creatures seem to be
ceaselessly borne along the infinite current of time. Those that are
borne along the infinite current of time which is without a raft (to
rescue) and which is infested by those two mighty alligators, viz.,
decrepitude and death, sink down without anybody coming to their
assistance. As one is swept along that current, one fails to find any
friend for help and one fails to be inspired with interest for any one
else. One meets with spouses and other friends only on one's road. One
had never before enjoyed this kind of companionship with any one for any
length of time. Creatures, as they are borne along the current of time,
become repeatedly attracted towards one another like masses of clouds
moved by the wind meeting one another with loud sound. Decrepitude and
death are devourers of all creatures, like wolves. Indeed, they devour
the strong and the weak, the short and the tall. Among creatures,
therefore, which are all so transitory, only the Soul exists eternally.
Why should he, then, rejoice when creatures are born and why should he
grieve when they die? Whence have I come. Who am I? Whither shall I go?
Whose am I? Before what do I rest? What shall I be? For what reason then
dost thou grieve for what? Who else then thou wilt behold heaven or hell
(for what thou doest)? Hence, without throwing aside the scriptures, one
should make gifts and perform sacrifices!--"



SECTION CCCXXI

"Yudhishthira said, 'Without abandoning the domestic mode of life, O
royal sage of Kuru's race, who ever attained to Emancipation which is the
annihilation of the Understanding (and the other faculties)? Do tell me
this! How may the gross and the subtile form be cast off? Do thou also, O
grandsire, tell me what the supreme excellence of Emancipation is.'

"Bhishma said, 'In this connection is cited the old narrative of the
discourse between Janaka and Sulabha, O Bharata! In days of yore there
was a king of Mithila, of the name of Dharmadhyaja, of Janaka's race. He
was devoted to the practices of the religion of Renunciation. He was well
conversant with the Vedas, with the scriptures on Emancipation, and with
the scriptures bearing on his own duty as a king. Subjugating his senses,
he ruled his Earth. Hearing of his good behaviour in the world, many men
of wisdom, well-conversant with wisdom, O foremost of men, desired to
imitate him. 'In the same Satya Yuga, a woman of the name of Sulabha,
belonging to the mendicant order, practised the duties of Yoga and
wandered over the whole Earth. In course of her wanderings over the
Earth, Sulabha heard from many Dandis of different places that the ruler
of Mithila was devoted to the religion of Emancipation. Hearing this
report about king Janaka and desirous of ascertaining whether it was true
or not, Sulabha became desirous of having a personal interview with
Janaka. Abandoning, by her Yoga powers, her former form and features,
Sulabha assumed the most faultless features and unrivalled beauty. In the
twinkling of an eye and with the speed of the quickest shaft, the
fair-browed lady of eyes like lotus-petals repaired to the capital of the
Videhas. Arrived at the chief city of Mithila teeming with a large
population, she adopted the guise of a mendicant and presented herself
before the king. The monarch, beholding, her delicate form, became filled
with wonder and enquired who she was, whose she was, and whence she came.
Welcoming her, he assigned her an excellent seat, honoured her by
offering water to wash her feet, and gratified her with excellent
refreshments. Refreshed duly and gratified with the rites of hospitality
offered unto her, Sulabha, the female mendicant, urged the king, who was
surrounded by his ministers and seated in the midst of learned scholars,
(to declare himself in respect of his adherence to the religion of
Emancipation). Doubting whether Janaka had succeeded in attaining to
Emancipation, by following the religion of Nivritti, Sulabha, endued with
Yoga-power, entered the understanding of the king by her own
understanding. Restraining, by means of the rays of light that emanated
from her own eyes, the rays issuing from the eyes of the king, the lady,
desirous of ascertaining the truth, bound up king Janaka with Yoga
bonds. [1677]' That best of monarch, priding himself upon his own
invincibleness and defeating the intentions of Sulabha seized her
resolution with his own resolution. [1678] The king, in his subtile form,
was without the royal umbrella and sceptre. The lady Sulabha, in hers,
was without the triple stick. Both staying then in the same (gross) form,
thus conversed with each other. Listen to that conversation as it
happened between the monarch and Sulabha.

"Janaka said, O holy lady, to what course of conduct art thou devoted?
Whose art thou? Whence hast thou come? After finishing thy business here,
whither wilt thou go? No one can, without questioning, ascertain
another's acquaintance with the scriptures, or age, or order of birth.
Thou shouldst, therefore, answer these questions of mine, when thou has
come to me. Know that I am truly freed from all vanity in respect of my
royal umbrella and sceptre. I wish to know thee thoroughly. Thou art
deserving I hold, of my respect. [1679] Do thou listen to me as I speak to
thee on Emancipation for there is none else (in this world) that can
discourse to thee on that topic. Hear me also I tell thee who that person
is from whom in days of old I acquired this distinguishing
knowledge. [1680] I am the beloved disciple of the high-souled and
venerable Panchasikha, belonging to the mendicant order, of Parasara's
race. My doubts have been dispelled and am fully conversant with the
Sankhya and the Yoga systems, and the ordinances as in respect of
sacrifices and other rites, which constitutes the three well-known paths
of Emancipation. [1681] Wandering over the earth and pursuing the while
the path that is pointed out by the scriptures, the learned Panchasikha
formerly dwelt in happiness in my abode for a period of four months in
the rainy season. That foremost of Sankhyas discoursed to me, agreeably
to the truth, and in an intelligible manner suited to my comprehension,
on the several kinds of means for attaining to Emancipation. He did not,
however, command me to give up my kingdom. Freed from attachments, and
fixing my Soul on supreme Brahma, and unmoved by companionship, I lived,
practising in its entirety that triple conduct which is laid down in
treatises on Emancipation. Renunciation (of all kinds of attachments) is
the highest means prescribed for Emancipation. It is from Knowledge that
Renunciation, by which one becomes freed is said to flow. From Knowledge
arises the endeavour after Yoga, and through that endeavour one attains
to knowledge of Self or Soul. Through knowledge of Self one transcends
joy and grief. That enables one to transcend death and attain to high
success. That high intelligence (knowledge of Self) has been acquired by
me, and accordingly I have transcended all pairs of opposites. Even in
this life have I been freed from stupefaction and have transcended all
attachments. As a soil, saturated with water and softened thereby, causes
the (sown) seed to sprout forth, after the same manner, the acts of men
cause rebirth. As a seed, fried on a pan or otherwise, becomes unable to
sprout forth although the capacity for sprouting was there, after the
same manner my understanding having been freed from the productive
principle constituted by desire, by the instruction of the holy
Panchasikha of the mendicant order, it no longer produces its fruit in
the form of attachment to the object of the senses. I never experience
love for my spouse or hate for my foes. Indeed, I keep aloof from both,
beholding the fruitlessness of attachment and wrath. I regard both
persons equally, viz., him that smears my right hand with sandal-paste
and him that wounds my left. Having attained my (true) object, I am
happy, and look equally upon a clod of earth, a piece of stone, and a
lump of gold. I am freed from attachments of every kind, though am
engaged in ruling a kingdom. In consequence of all this I am
distinguished over all bearers of triple sticks. Some foremost of men
that are conversant with the topic of Emancipation say that Emancipation
has a triple path, (these are knowledge, Yoga, and sacrifices and rites).
Some regard knowledge having all things of the world for its object as
the means of emancipation. Some hold that the total renunciation of acts
(both external and internal) is the means thereof. Another class of
persons conversant with the scriptures of Emancipation say that Knowledge
is the single means. Other, viz. Yatis, endued with subtile vision, hold
that acts constitute the means. The high-souled Panchasikha, discarding
both the opinion about knowledge and acts, regarded the third as the only
means of Emancipation. If men leading the domestic mode of life be endued
with Yama and Niyama, they become the equals of Sannyasins. If, on the
other hand, Sannyasins be endued with desire and aversion and spouses and
honour and pride and affection, they become the equals of men leading
domestic modes of life. [1682] If one can attain to Emancipation by means
of knowledge, then may Emancipation exist in triple sticks (for there is
nothing to prevent the bearers of such stick from acquiring the needful
knowledge). Why then may Emancipation not exist in the umbrella and the
sceptre as well, especially when there is equal reason in taking up the
triple stick and the sceptre? [1683] One becomes attached to all those
things and acts with which one has need for the sake of one's own self
for particular reasons. [1684] If a person, beholding the faults of the
domestic mode of life, casts it off for adopting another mode (which he
considers to be fraught with great merit), be cannot, for such rejection
and adoption be regarded as one that is once freed from all attachments,
(for all that he has done has been to attach himself to a new mode after
having freed himself from a previous one). [1685] Sovereignty is fraught
with the rewarding and the chastising of others. The life of a mendicant
is equally fraught with the same (for mendicants also reward and chastise
those they can). When, therefore, mendicants are similar to kings in this
respect, why would mendicants only attain to Emancipation, and not kings?
Notwithstanding the possession of sovereignty, therefore, one becomes
cleansed of all sins by means of knowledge alone, living the while in
Supreme Brahma. The wearing of brown cloths, shaving of the head, bearing
of the triple stick, and the Kamandalu,--these are the outward signs of
one's mode of life. These have no value in aiding one to the attainment
of Emancipation. When, notwithstanding the adoption of these emblems of a
particular mode of life, knowledge alone becomes the cause of one's
Emancipation from sorrow, it would appear that the adoption of mere
emblems is perfectly useless. Or, if, beholding the mitigation of sorrow
in it, thou hast betaken thyself to these emblems of Sannyasi, why then
should not the mitigation of sorrow be beheld in the umbrella and the
sceptre to which I have betaken myself? Emancipation does not exist in
poverty; nor is bondage to be found in affluence. One attains to
Emancipation through Knowledge alone, whether one is indigent or
affluent. For these reasons, know that I am living in a condition of
freedom, though ostensibly engaged in the enjoyments of religion, wealth,
and pleasure, in the form of kingdom and spouses, which constitute a
field of bondage (for the generality of men). The bonds constituted by
kingdom and affluence, and the bondage to attachments, I have cut off
with the sword of Renunciation whetted on the stone of the scriptures
bearing upon Emancipation. As regards myself then, I tell thee that I
have become freed in this way. O lady of the mendicant order, I cherish
an affection for thee. But that should not prevent me from telling thee
that thy behaviour does not correspond with the practices of the mode of
life to which thou hast betaken thyself! Thou hast great delicacy of
formation. Thou hast an exceedingly shapely form. The age is young. Thou
hast all these, and thou hast Niyama (subjugation of the senses). I doubt
it verily. Thou hast stopped up my body (by entering into me with the aid
of the Yoga power) for ascertaining as to whether I am really emancipated
or not. This act of thine ill corresponds with that mode of life whose
emblems thou bearest. For Yogin that is endued with desire, the triple
stick is unfit. As regards thyself, thou dost not adhere to thy stick. As
regards those that are freed, it behoves even them to protect themselves
from fall. [1686] Listen now to me as to what thy transgression has been
in consequence of thy contact with me and thy having entered into my
gross body with the aid of thy understanding. To what reason is thy
entrance to be ascribed into my kingdom or my palace? At whose sign hast
thou entered into my heart? [1687] Thou belongest to the foremost of all
the orders, being, as thou art, a Brahmana woman. As regards myself,
however, I am a Kshatriya. There is no union for us two. Do not help to
cause an intermixture of colours. Thou livest in the practice of those
duties that lead to Emancipation. I live in the domestic mode of life,
This act of thine, therefore, is another evil thou hast done, for it
produces an unnatural union of two opposite modes of life. I do not know
whether thou belongest to my own gotra or dost not belong to it. As
regards thyself also, thou dost not know who I am (viz., to what gotra I
belong). If thou art of my own gotra, thou hast, by entering into my
person, produced another evil,--the evil, viz., of unnatural union. If,
again, thy husband be alive and dwelling in a distant place, thy union
with me has produced the fourth evil of sinfulness, for thou art not one
with whom I may be lawfully united. Dost thou perpetrate all these sinful
acts, impelled by the motive of accomplishing a particular object? Dost
thou do these from ignorance or from perverted intelligence? If, again,
in consequence of thy evil nature thou hast thus become thoroughly
independent or unrestrained in thy behaviour, I tell thee that if thou
hast any knowledge of the scriptures, thou wilt understand that
everything thou hast done has been productive of evil. A third fault
attaches to thee in consequence of these acts of thine, a fault that is
destructive of peace of mind. By endeavouring to display thy superiority,
the indication of a wicked woman is seen in thee. Desirous of asserting
thy victory as thou art, it is not myself alone whom thou wishest to
defeat, for it is plain that thou wishest to obtain a victory over even
the whole of my court (consisting of these learned and very superior
Brahmanas), by casting thy eyes in this way towards all these meritorious
Brahmanas, it is evident that thou desirest to humiliate them all and
glorify thyself (at their expense). Stupefied by thy pride of
Yoga-puissance that has been born of thy jealousy (at sight of my power,)
thou hast caused a union of thy understanding with mine and thereby hast
really mingled together nectar with poison. That union, again, of man and
woman, when each covets the other, is sweet as nectar. That association,
however, of man and woman when the latter, herself coveting, fails to
obtain an individual of the opposite sex that does not covet her, is,
instead of being a merit, only a fault that is as noxious as poison. Do
not continue to touch me. Know that I am righteous. Do thou act according
to thy own scriptures. The enquiry thou hadst wished to make, viz.,
whether I am or I am not emancipated, has been finished. It behoves thee
not to conceal from me all thy secret motives. It behoves thee not, that
thus disguisest thyself, to conceal from me what thy object is, that is
whether this call of thine has been prompted by the desire of
accomplishing some object of thy own or whether thou hast come for
accomplishing the object of some other king (that is hostile to me). One
should never appear deceitfully before a king; nor before a Brahmana; nor
before one's wife when that wife is possessed of every wifely virtue.
Those who appear in deceitful guise before these three very soon meet
with destruction. The power of kings consists in their sovereignty. The
power of Brahmanas conversant with the Vedas is in the Vedas. Women wield
a high power in consequence of their beauty and youth and blessedness.
These then are powerful in the possession of these powers. He, therefore,
that is desirous of accomplishing his own object should always approach
these three with sincerity and candour, insincerity and deceit fail to
produce success (in these three quarters). It behoveth thee, therefore,
to apprise me of the order to which thou belongest by birth, of thy
learning and conduct and disposition and nature, as also of the object
thou hast in view in coming to this place!--"

"Bhishma continued, 'Though rebuked by the king in these unpleasant,
improper, and ill-applied words, the lady Sulabha was not at all abashed.
After the king had said these words, the beautiful Sulabha then addressed
herself for saying the following words in reply that were more handsome
than her person.

"'Sulabha said, O king, speech ought always to be free from the nine
verbal faults and the nine faults of judgment. It should also, while
setting forth the meaning with perspicuity, be possessed of the eighteen
well-known merits. [1688] Ambiguity, ascertainment of the faults and
merits of premises and conclusions, weighing the relative strength or
weakness of those faults and merits, establishment of the conclusion, and
the element of persuasiveness or otherwise that attaches to the
conclusion thus arrived at,--these five characteristics appertaining to
the sense--constitute the authoritativeness of what is said. Listen now
to the characteristics of these requirements beginning with ambiguity,
one after another, as I expound them according to the combinations. When
knowledge rests on distinction in consequence of the object to be known
being different from one another, and when (as regards the comprehension
of the subject) the understanding rests upon many points one after
another, the combination of words (in whose case this occurs) is said to
be vitiated by ambiguity. [1689] By ascertainment (of faults and merits),
called Sankhya, is meant the establishment, by elimination, of faults or
merits (in premises and conclusions), adopting tentative meanings. [1690]
Krama or weighing the relative strength or weakness of the faults or
merits (ascertained by the above process), consists in settling the
propriety of the priority or subsequence of the words employed in a
sentence. This is the meaning attached to the word Krama by persons
conversant with the interpretation of sentences or texts. By Conclusion
is meant the final determination, after this examination of what has been
said on the subjects of religion, pleasure, wealth, and Emancipation, in
respect of what is particularly is that has been said in the text. [1691]
The sorrow born of wish or aversion increases to a great measure. The
conduct, O king, that one pursues in such a matter (for dispelling the
sorrow experienced) is called Prayojanam. [1692] Take it for certain, O
king, at my word, that these characteristics of Ambiguity and the other
(numbering five in all), when occurring together, constitute a complete
and intelligible sentence. [1693] The words I shall utter will be fraught
with sense, free from ambiguity (in consequence of each of them not being
symbols of many things), logical, free from pleonasm or tautology,
smooth, certain, free from bombast, agreeable or sweet, truthful, not
inconsistent with the aggregate of three, (viz., Righteousness, Wealth
and Pleasure), refined (i.e., free from Prakriti), not elliptical or
imperfect, destitute of harshness or difficulty of comprehension,
characterised by due order, not far-fetched in respect of sense,
corrected with one another as cause and effect and each having a specific
object. [1694] I shall not tell thee anything, prompted by desire or wrath
or fear or cupidity or abjectness or deceit or shame or compassion or
pride. (I answer thee because it is proper for me to answer what thou
hast said). When the speaker, the hearer, and the words said, thoroughly
agree with one another in course of a speech, then does the sense or
meaning come out very clearly. When, in the matter of what is to be said,
the speaker shows disregard for the understanding of the hearer by
uttering words whose meaning is understood by himself, then, however good
those words may be, they become incapable of being seized by the
hearer. [1695] That speaker, again, who, abandoning all regard for his own
meaning uses words that are of excellent sound and sense, awakens only
erroneous, impressions in the mind of the hearer. Such words in such
connection become certainly faulty. That speaker, however, who employs
words that are, while expressing his own meaning, intelligible to the
hearer, as well, truly deserves to be called a speaker. No other man
deserves the name. It behoveth thee, therefore, O king, to hear with
concentrated attention these words of mine, fraught with meaning and
endued with wealth of vocables. Thou hast asked me who I am, whose I am,
whence I am coming, etc. Listen to me, O king, with undivided mind, as I
answer these questions of thine. As lac and wood, as grains of dust and
drops of water, exist commingled when brought together, even so are the
existences of all creatures. [1696] Sound, touch, taste, form, and scent,
these and the senses, though diverse in respect of their essences, exist
yet in a state of commingling like lac and wood. It is again well known
that nobody asks any of these, saying, who art thou? Each of them also
has no knowledge either of itself or of the others. The eye cannot see
itself. The ear cannot hear itself. The eye, again, cannot discharge the
functions of any of the other senses, nor can any of the senses discharge
the functions of any sense save its own. If all of them even combine
together, even they fail to know their own selves as dust and water
mingled together cannot know each other though existing in a state of
union. In order to discharge their respective functions, they await the
contact of objects that are external to them. The eye, form, and light,
constitute the three requisites of the operation called seeing. The same,
as in this case, happens in respect of the operations of the other senses
and the ideas which is their result. Then, again, between the functions
of the senses (called vision, hearing, etc.,) and the ideas which are
their result (viz., form, sound, etc.), the mind is an entity other than
the senses And is regarded to have an action of its own. With its help
one distinguishes what is existent from what is non-existent for arriving
at certainty (in the matter of all ideas derived from the senses). With
the five senses of knowledge and five senses of action, the mind makes a
total of eleven. The twelfth is the Understanding. When doubt arises in
respect of what is to be known, the Understanding comes forward and
settles all doubts (for aiding correct apprehension). After the twelfth,
Sattwa is another principle numbering the thirteenth. With its help
creatures are distinguished as possessing more of it or less of it in
their constitutions. [1697] After this, Consciousness (of self) is another
principle (numbering the fourteenth). It helps one to an apprehension of
self as distinguished from what is not self. Desire is the fifteenth
principle, O king. Unto it inhere the whole universe. [1698] The sixteenth
principle is Avidya. Unto it inhere the seventeenth and the eighteenth
principles called Prakriti and Vyakti (i.e., Maya and Prakasa). Happiness
and sorrow, decrepitude and death, acquisition and loss, the agreeable
end the disagreeable,--these constitute the nineteenth principle and are
called couples of opposites. Beyond the nineteenth principle is another,
viz., Time called the twentieth. Know that the births and death of all
creatures are due to the action of this twentieth principle. These twenty
exist together. Besides these, the five Great primal elements, and
existence and non-existence, bring up the tale to seven and twenty.
Beyond these, are three others, named Vidhi, Sukra, and Vala, that make
the tale reach thirty. [1699] That in which these ten and twenty
principles occur is said to be body. Some persons regard unmanifest
Prakriti to be the source or cause of these thirty principles. (This is
the view of the atheistic Sankhya school). The Kanadas of gross vision
regard the Manifest (or atoms) to be their cause. Whether the Unmanifest
or the Manifest be their cause, or whether the two (viz., the Supreme or
Purusha and the Manifest or atoms) be regarded as their cause, or
fourthly, whether the four together (viz., the Supreme or Purusha and his
Maya and Jiva and Avidya or Ignorance) be the cause, they that are
conversant with Adhyatma behold Prakriti as the cause of all creatures.
That Prakriti which is Unmanifest, becomes manifest in the form of these
principles. Myself, thyself, O monarch, and all others that are endued
with body are the result of that Prakriti (so far as our bodies are
concerned). Insemination and other (embryonic) conditions are due to the
mixture of the vital seed and blood. In consequence of insemination the
result which first appears is called by the name of 'Kalala.' From
'Kalala' arises what is called Vudvuda (bubble). From the stage called
'Vudvuda' springs what is called 'Pesi.' From the condition called 'Pesi'
that stage arises in which the various limbs become manifested. From this
last condition appear nails and hair. Upon the expiration of the ninth
month, O king of Mithila, the creature takes its birth so that, its sex
being known, it comes to be called a boy or girl. When the creature
issues out of the womb, the form it presents is such that its nails and
fingers seem to be of the hue of burnished copper. The next stage is said
to be infancy, when the form that was seen at the time of birth becomes
changed. From infancy youth is reached, and from youth, old age. As the
creature advances from one stage into another, the form presented in the
previous stage becomes changed. The constituent elements of the body,
which serve diverse functions in the general economy, undergo change
every moment in every creature. Those changes, however, are so minute
that they cannot be noticed. [1700] The birth of particles, and their
death, in each successive condition, can not be marked, O king, even as
one cannot mark the changes in the flame of a burning lamp. [1701] When
such is the state of the bodies of all creatures,--that is when that
which is called the body is changing incessantly even like the rapid
locomotion of a steed of good mettle,--who then has come whence or not
whence, or whose is it or whose is it not, or whence does it not arise?
What connection does there exist between creatures and their own
bodies? [1702] As from the contact of flint with iron, or from two sticks
of wood when rubbed against each other, fire is generated, even so are
creatures generated from the combination of the (thirty) principles
already named. Indeed, as thou thyself seest thy own body in thy body and
as thou thyself seest thy soul in thy own soul, why is it that thou dost
not see thy own body and thy own soul in the bodies and souls of others?
If it is true that thou seest an identity with thyself and others, why
then didst thou ask me who I am and whose? If it is true that hast, O
king been freed from the knowledge of duality that (erroneously)
says--this is mine and this other is not mine,--then what use is there
with such questions as Who art thou, whose art thou and whence dost thou
come? What indications of Emancipation can be said to occur in that king
who acts as others act towards enemies and allies and neutrals and in
victory and truce and war? What indications of Emancipation occur in him
who does not know the true nature of the aggregate of three as manifested
in seven ways in all acts and who, on that account, is attached to that
aggregate of three? [1703] What indications of Emancipation exist in him
who fails to cast an equal eye on the agreeable, on the weak, and the
strong? Unworthy as thou art of it, thy pretence of Emancipation should
be put down by thy counsellers! This thy endeavour to attain to
Emancipation (when thou hast so many faults) is like the use of medicine
by a patient who indulges in all kinds of forbidden food and practices. O
chastiser of foes, reflecting upon spouses and other sources of
attachment, one should behold these in one's own soul. What else can be
looked upon as the indication of Emancipation? Listen now to me as I
speak in detail of these and certain other minute sources of attachment
appertaining to the four well known acts (of lying down for slumber,
enjoyment, eating, and dressing) to which thou art still bound though
thou professest thyself to have adopted the religion of Emancipation.
That man who has to rule the whole world must, indeed, be a single king
without a second. He is obliged to live in only a single palace. In that
palace he has again only one sleeping chamber. In that chamber he has,
again, only one bed on which at night he is to lie down. Half that bed
again he is obliged to give to his Queen-consort. This may serve as an
example of how little the king's share is of all he is said to own. This
is the case with his objects of enjoyment, with the food he eats, and
with the robes he wears. He is thus attached to a very limited share of
all things. He is, again, attached to the duties of rewarding and
punishing. The king is always dependent on others. He enjoys a very small
share of all he is supposed to own, and to that small share he is forced
to be attached (as well as others are attached to their respective
possessions). In the matter also of peace and war, the king cannot be
said to be independent. In the matter of women, of sports and other kinds
of enjoyment, the king's inclinations are exceedingly circumscribed. In
the matter of taking counsel and in the assembly of his councillors what
independence can the king be said to have? When, indeed, he sets his
orders on other men, he is said to be thoroughly independent. But then
the moment after, in the several matters of his orders, his independence
is barred by the very men whom he has ordered. [1704] If the king desires
to sleep, he cannot gratify his desire, resisted by those who have
business to transact with him. He must sleep when permitted, and while
sleeping he is obliged to wake up for attending to those that have urgent
business with him--bathe, touch, drink, eat, pour libations on the fire,
perform sacrifices, speak, hear,--these are the words which kings have to
hear from others and hearing them have to slave to those that utter them.
Men come in batches to the king and solicit him for gifts. Being,
how-ever, the protector of the general treasury, he cannot make gifts
unto even the most deserving. If he makes gifts, the treasury becomes
exhausted. If he does not, disappointed solicitors look upon him with
hostile eyes. He becomes vexed and as the result of this, misanthropical
feelings soon invade his mind. If many wise and heroic and wealthy men
reside together, the king's mind begins to be filled with distrust in
consequence. Even when there is no cause of fear, the king entertains
fear of those that always wait upon and worship him. Those I have
mentioned O king, also find fault with him. Behold, in what way the
king's fears may arise from even them! Then again all men are kings in
their own houses. All men, again, in their own houses are house-holders.
Like kings, O Janaka, all men in their own houses chastise and reward.
Like kings others also have sons and spouses and their own selves and
treasuries and friends and stores. In these respects the king is not
different from other men.--The country is ruined,--the city is consumed
by fire,--the foremost of elephants is dead,--at all this the king yields
to grief like others, little regarding that these impressions are all due
to ignorance and error. The king is seldom freed from mental griefs
caused by desire and aversion and fear. He is generally afflicted also by
headaches and diverse diseases of the kind. The king is afflicted (like
others) by all couples of opposites (as pleasure and pain, etc). He is
alarmed at everything. Indeed, full of foes and impediments as kingdom
is, the king, while he enjoys it, passes nights of sleeplessness.
Sovereignty, therefore, is blessed with an exceedingly small share of
happiness. The misery with which it is endued is very great. It is as
unsubstantial as burning flames fed by straw or the bubbles of froth seen
on the surface of water. Who is there that would like to obtain
sovereignty, or having acquired sovereignty can hope to win tranquillity?
Thou regardest this kingdom and this palace to be thine. Thou thinkest
also this army, this treasury, and these counsellers to belong to thee.
Whose, however, in reality are they, and whose are they not? Allies,
ministers, capital, provinces, punishment, treasury, and the king, these
seven which constitute the limbs of a kingdom exist, depending upon one
another, like three sticks standing with one another's support. The
merits of each are set off by the merits of the others. Which of them can
be said to be superior to the rest? At those times those particular ones
are regarded as distinguished above the rest when some important end is
served through their agency. Superiority, for the time being, is said to
attach to that one whose efficacy is thus seen. The seven limbs already
mentioned, O best of kings, and the three others, forming an aggregate of
ten, supporting one another, are said to enjoy the kingdom like the king
himself. [1705] That king who is endued with great energy and who is
firmly attached to Kshatriya practices, should be satisfied with only a
tenth part of the produce of the subject's field. Other kings are seen to
be satisfied with less than a tenth part of such produce. There is no one
who owns the kingly office without some one else owning it in the world,
and there is no kingdom without a king. [1706] If there be no kingdom,
there can be no righteousness, and if there be no righteousness, whence
can Emancipation arise? Whatever merit is most sacred and the highest,
belongs to kings and kingdoms. [1707] By ruling a kingdom well, a king
earns the merit that attaches to a Horse-sacrifice with the whole Earth
given away as Dakshina. But how many kings are there that rule their
kingdoms well? O ruler of Mithila, I can mention hundreds and thousands
of faults like these that attach to kings and kingdoms. Then, again, when
I have no real connection with even my body, how then can I be said to
have any contact with the bodies of others? Thou canst not charge me with
having endeavoured to bring about an intermixture of castes. Hast thou
heard the religion of Emancipation in its entirety from the lips of
Panchasikha together with its means, its methods, its practices, and its
conclusion? [1708] If thou hast prevailed over all thy bonds and freed
thyself from all attachments, may I ask thee, O king, who thou preservest
thy connections still with this umbrella and these other appendages of
royalty? I think that thou hast not listened to the scriptures, or, thou
hast listened to them without any advantage, or, perhaps, thou hast
listened to some other treatises looking like the scriptures. It seems
that thou art possessed only of worldly knowledge, and that like an
ordinary man of the world thou art bound by the bonds of touch and
spouses and mansions and the like. If it be true that thou Met been
emancipated from all bonds, what harm have I done thee by entering thy
person with only my Intellect? With Yatis, among all orders of men, the
custom is to dwell in uninhabited or deserted abodes. What harm then have
I done to whom by entering thy understanding which is truly of real
knowledge? I have not touched thee, O king, with my hands, of arms, or
feet, or thighs, O sinless one, or with any other part of the body. Thou
art born in a high race. Thou hast modesty. Thou hast foresight. Whether
the act has been good or bad, my entrance into thy body has been a
private one, concerning us two only. Was it not improper for thee to
publish that private act before all thy court? These Brahmanas are all
worthy of respect. They are foremost of preceptors. Thou also art
entitled to their respect, being their king. Doing them reverence, thou
art entitled to receive reverence from them. Reflecting on all this, it
was not proper for thee to proclaim before these foremost of men the fact
of this congress between two persons of opposite sexes, if, indeed, thou
art really acquainted with the rules of propriety in respect of speech. O
king of Mithila, I am staying in thee without touching thee at all even
like a drop of water on a lotus leaf that stays on it without drenching
it in the least. If, notwithstanding instructions of Panchasikha of the
mendicant order, thy knowledge has become abstracted from the sensual
objects to which it relates? Thou hast, it is plain, fallen off from the
domestic mode of life but thou hast not yet attained to Emancipation that
is so difficult to arrive at. Thou stayest between the two, pretending
that thou hast reached the goal of Emancipation. The contact of one that
is emancipated with another that has been so, or Purusha with Prakriti,
cannot lead to an intermingling of the kind thou dreariest. Only those
that regard the soul to be identical with the body, and that think the
several orders and modes of life to be really different from one another,
are open to the error of supposing an intermingling to be possible. My
body is different from thine. But my soul is not different from thy soul.
When I am able to realise this, I have not the slightest doubt that my
understanding is really not staying in thine though I have entered into
thee by Yoga. [1709] A pot is borne in the hand. In the pot is milk. On
the milk is a fly. Though the hand and pot, the pot and milk, and the
milk and the fly, exist together, yet are they all distinct from each
other. The pot does not partake the nature of the milk. Nor does the milk
partake the nature of the fly. The condition of each is dependent on
itself, and can never be altered by the condition of that other with
which it may temporarily exist. After this manner, colour and practices,
though they may exist together with and in a person that is emancipate,
do not really attach to him. How then can an intermingling of orders be
possible in consequence of this union of myself with thee? Then, again, I
am not superior to thee in colour. Nor am I a Vaisya, nor a Sudra. I am,
O king, of the same order with the, borne of a pure race. There was a
royal sage of the name of Pradhana. It is evident that thou hast heard of
him. I am born in his race, and my name is Sulabha. In the sacrifices
performed by my ancestors, the foremost of the gods, viz., Indra, used to
come, accompanied by Drona and Satasringa, and Chakradwara (and other
presiding geniuses of the great mountains). Born in such a race, it was
found that no husband could be obtained for me that would be fit for me.
Instructed then in the religion of Emancipation, I wander over the Earth
alone, observant of the practices of asceticism. I practise no hypocrisy
in the matter of the life of Renunciation. I am not a thief that
appropriates what belongs to others. I am not a confuser of the practices
belonging to the different orders. I am firm in the practices that belong
to that mode of life to which I properly belong. I am firm and steady in
my vows. I never utter any word without reflecting on its propriety. I
did not come to thee, without having deliberated properly, O monarch!
Having heard that thy understanding has been purified by the religion of
Emancipation, I came here from desire of some benefit. Indeed, it was for
enquiring of thee about Emancipation that I had come. I do not say it for
glorifying myself and humiliating my opponents. But I say it, impelled by
sincerity only. What I say is, he that is emancipated never indulges in
that intellectual gladiatorship which is implied by a dialectical
disputation for the sake of victory. He, on the other hand, is really
emancipate who devotes himself to Brahma, that sole seat of
tranquillity. [1710] As a person of the mendicant order resides for only
one night in an empty house (and leaves it the next morning), even after
the same manner I shall reside for this one night in thy person (which,
as I have already said, is like an empty chamber, being destitute of
knowledge). Thou hast honoured me with both speech and other offers that
are due from a host to a guest. Having slept this one night in thy
person, O ruler of Mithila, which is as it were my own chamber now,
tomorrow I shall depart.

"Bhishma continued, 'Hearing these words fraught with excellent sense and
with reason, king Janaka failed to return any answer thereto.'" [1711]



SECTION CCCXXII

"Yudhishthira said, 'How was Suka, the son of Vyasa, in days of old, won
over to Renunciation? I desire to hear thee recite the story. My
curiosity in this respect is irrepressible. It behoveth thee, O thou of
Kuru's race, to discourse to me on the conclusions in respect of the
Unmanifest (Cause), the Manifest (Effects), and of the Truth (or Brahma)
that is in, but unattached to them, as also of the acts of the self-born
Narayana, as they are known to thy understanding.

"Bhishma said, 'Beholding his son Suka living fearlessly as ordinary men
do in practices that are considered harmless by them, Vyasa taught him
the entire Vedas and then discoursed to him one day in these words:
'Vyasa said, O son, becoming the master of the senses, do thou subdue
extreme cold and extreme heat, hunger and thirst, and the wind also, and
having subdued them (as Yogins do), do thou practise righteousness. Do
thou duly observe truth and sincerity, and freedom from wrath and malice,
and self-restraint and penances, and the duties of benevolence and
compassion. Rest thou on truth, firmly devoted to righteousness,
abandoning all sort of insincerity and deceit. Do thou support thy life
on what remains of food after feeding gods and guests. Thy body is as
transitory as the froth on the surface of water. The Jiva-soul is sitting
unattached in it as a bird on a tree. The companionship of all agreeable
object is exceedingly short-lived. Why then, O son, dost thou sleep in
such forgetfulness? Thy foes are heedful and awake and ever ready (to
spring on thee) and always watchful of their opportunity. Why art thou so
foolish as not to know this? [1712] As the days are going one after
another, the period of thy life is being lessened. Indeed when thy life
is being incessantly shortened, why dost thou not run to preceptors (for
learning the means of rescue)? Only they that are destitute of faith (in
the existence of next life) set their hearts on things of this world that
have the only effect of increasing flesh and blood. They are totally
unmindful of all that is concerned with the next world. Those men that
are stupefied by erroneous understandings display a hatred for
righteousness. The man who walks after those misguided persons that have
betaken themselves to devious and wrong paths is afflicted equally with
them. They however, that are contented, devoted to the scriptures, endued
with high souls, and possessed of great might, betake themselves to the
part of righteousness. Do thou wait upon them with reverence and seek
instruction from them. Do thou act according to the instructions received
from those wise men whose eyes are set upon righteousness. With
understanding cleansed by such lessons and rendered superior, do thou
then restrain thy heart which is ever ready to deviate from the right
course. They whose understandings are always concerned with the present,
who fearlessly regard the tomorrow as something quite remote,--they who
do not observe any restrictions in the matter of food,--ate really
senseless persons that fail to understand that this world is only a field
of probation. [1713] Repairing to the fight of steps constituted by
Righteousness, do thou ascend those steps one after another. At present
thou art like a worm that is employed in weaving its cocoon round itself
and thereby depriving itself of all means of escape. Do thou keep to thy
left, without any scruple, the atheist who transgresses all restraints,
who is situated like a house by the side of a fierce and encroaching
current, (for the destruction he courts), and who (to others) seems to
stand like a bamboo with its tall head erected in pride. [1714] Do thou
with the raft of Yoga, cross the ocean of the world whose waters are
constituted by thy five senses. Having Desire and Wrath and Death for its
fierce monsters, and owning birth for its vortex. Do thou cross, with the
raft of Righteousness, the world that is affected by Death and afflicted
by Decrepitude, and upon which the thunder-bolts constituted by days and
nights are falling incessantly. When death is seeking thee at all
moments, viz., when thou art sitting or lying down, it is certain that
Death may get thee for his victim at any time. Whence art thou to obtain
thy rescue! Like the she-wolf snatching away a lamb. Death snatches away
one that is still engaged in earning wealth and still unsatisfied in the
indulgence of his pleasures. When thou art destined to enter into the
dark, do thou hold up the blazing lamp made of righteous understanding
and whose flame has been well-husbanded out. Failing into various forms
one after another in the world of men, a creature obtains the status of
Brahmanhood with great difficulty. Thou hast obtained that status. Do
thou then, O son endeavour to maintain it (properly). [1715] A Brahman
hath not been born for the gratification of desire. On the other hand,
his body is intended to be subjected to mortification and penances in
this world so that incomparable happiness may be his in the next world.
The status of Brahmanhood is acquired with the aid of long-continued and
austere penances. Having acquired that status, one should never waste
one's time in the indulgence of one's senses. Always engaged in penances
and self-restraint and desirous of what is for thy good, do thou live and
act, devoted to peace and tranquillity. The period of life, of every man,
is like a steed. The nature of that steed is unmanifest. The (sixteen)
elements (mentioned before) constitute its body. Its nature is
exceedingly subtile. Kshanas, and Trutis, and Nimeshas are the hair on
its body. The twilights constitute its shoulder joints; The lighted and
the dark fortnights are its two eyes of equal power. Months are its other
limbs. That steed is running incessantly. If thy eyes be not blind,
beholding then that steed incessantly moving forward in its invisible
course, do thou set thy heart on righteousness, after hearing what thy
preceptors have to say on the question of the next world. They that fall
away from righteousness and that conduct themselves recklessly, that
always display malice towards others and betake themselves to evil ways
are obliged to assume (physical) bodies in the regions of Yama and suffer
diverse afflictions, in consequence of their unrighteous acts of diverse
kind. [1716] That king who is devoted to righteousness and who protects
and chastises the good and the wicked with discrimination, attains to
those regions that belong to man of righteous deeds. By doing diverse
kinds of good acts, he attains to such felicity as is faultless and as is
incapable of being attained to by undergoing even thousands of
births. [1717] Furious dogs of frightful mien, crows of iron beaks, flocks
of ravens and vultures and other birds, and blood-sucking worms, assail
the man who transgresses the commands of his parents and preceptors when
he goes to hell after death. [1718] That sinful wretch who, in consequence
of his recklessness, transgresses the ten boundaries that have been fixed
by the Self-born himself, is obliged to pass his time in great affliction
in the wild wastes that occur in the dominions of the king of
Pitris. [1719] That man who is tainted with cupidity, who is in love with
untruth, who always takes a delight in deception and cheating, and who
does injuries to others by practising hypocrisy and deception, has to go
to deep hell and suffer great woe and affliction for his acts of
wickedness. Such a man is forced to bathe in the broad river called
Vaitarani whose waters are scalding, to enter into a forest of trees
whose leaves are as sharp as swords, and then to lie down on a bed of
battle-axes. He has thus to pass his days in frightful hell in great
affliction. Thou beholdest only the regions of Brahman and other deities,
but thou art blind to that which is the highest (viz., Emancipation).
Alas, thou art ever blind also to that which brings Death on its train
(viz., decrepitude and old age). [1720] Go (along the path of
Emancipation)! Why tarriest thou? A frightful terror, destructive of thy
happiness, is before thee! Do thou take prompt steps for achieving thy
Emancipation! Soon after death thou art sure to be taken before Yama at
his command. For obtaining felicity in the next world, strive to attain
to righteousness through the practice of difficult and austere vows. The
puissant Yama, regardless of the sufferings of others, very soon takes
the lives of all persons, that is of thyself and thy friends. There is
none capable of resisting him. Very soon the wind of Yama will blow
before thee (and drive thee to his presence). Very soon wilt thou be
taken to that dread presence all alone. Do thou achieve what will be for
thy good there. Where now is that Death-wind which will blow before thee
very soon? (Art thou mindful of it?) Very soon will the points of the
compass, when that moment arrives, begin to whirl before thy eyes. (Art
thou mindful of that?) O son, soon (when that moment comes) will thy
Vedas disappear from thy sight as thou goest helplessly into that dread
presence. Do thou, therefore, set thy heart on Yoga abstraction which is
possessed of great excellence. [1721] Do thou seek to attain that one only
treasure so that thou mayst not have to grieve at the recollection (after
Death) of thy former deeds good and bad all of which are characterised by
error. [1722] Decrepitude very soon weakens thy body and robs thee of thy
strength and limbs and beauty. Do thou, therefore, seek that one only
treasure. Very soon the Destroyer, with Disease for his charioteer, will
with a strong hand, for taking thy life, pierce and break thy body. Do
thou, therefore practise austere penance. Very soon will, those terrible
wolves that reside within thy body, assail thee from every side. Do thou
endeavour, therefore, to achieve acts of righteousness. [1723] Very soon
wilt thou, all alone, behold a thick darkness, and very soon wilt thou
behold golden trees on the top of the hill. Do thou, therefore, hasten to
achieve acts of righteousness. [1724] Very soon will those evil companions
and foes of thine, (viz., the senses), dressed in the guise of friends,
swerve thee from correct vision. Do thou, then, O son, strive to achieve
that which is of the highest good. Do thou earn that wealth which has no
fear from either kings or thieves, and which one has not to abandon even
at Death. Earned by one's own acts, that wealth has never to be divided
among co-owners. Each enjoys that wealth (in the other world) which each
has earned for himself. O son, give that to others by which they may be
able to live in the next world. Do thou also set thyself to the
acquisition of that wealth which is indestructible and durable. Do not
think that thou shouldst first enjoy all kinds of pleasures and then turn
thy heart on Emancipation, for before thou art satiated with enjoyment
thou mayst be overtaken by Death. Do thou, in view of this, hasten to do
acts of goodness. [1725] Neither mother, nor son, nor relatives, nor dear
friends even when solicited with honours, accompany the man that dies. To
the regions of Yama one has to go oneself, unaccompanied by any one. Only
those deeds, good and bad, that one did before death accompany the man
that goes to the other world. The gold and gems that one has earned by
good and bad means do not become productive of any benefit to one when
one's body meets with dissolution. Of men that have gone to the other
world, there is no witness, better than the soul, of all act done or
undone in life. That when the acting-Chaitanya (Jiva-soul) enters into
the witness-Chaitanya the destruction of the body takes place, is seen by
Yoga-intelligence when Yogins enter the firmament of their hearts. [1726]
Even here, the god of Fire, the Sun and the Wind,--these three reside in
the body. These, beholding as they do all the practices of one's life
become one's witnesses. Days and Nights,--the former characterised by the
virtue of displaying all things and the latter characterised by the
virtue of concealing all things,--are running incessantly and touching
all things (and thereby lessening their allotted periods of existence).
Do thou, therefore, be observant of the duties of thy own order. [1727]
The road in the other world (that leads to the regions of Yama), is
infested by many foes (in the form of iron-beaked birds and wolves) and
by many repulsive and terrible insects and worms. Do thou take care of
thy own acts, for only acts will accompany you along that road. These one
has not to share one's acts with others, but every one enjoys or endures
the fruits of those acts which every one has himself performed. As
Apsaras and great Rishis attain to fruits of great felicity, after the
same manner, men of righteous deeds, as the fruits of their respective
righteous acts, obtain in the other world cars of transcendent brightness
that move everywhere at the will of the riders. Men of stainless deeds
and cleansed souls and pure birth obtain in the next world fruits that
correspond with their own righteous acts in this life. By walking along
the high road constituted by the duties of domesticity, men acquire happy
ends by attaining to the region of Prajapati or Vrihaspati or of him of a
hundred sacrifices. I can give thee thousands and thousands of
instructions. Know, however, that the puissant cleanser (viz.,
Righteousness), keeps all foolish persons in the Dark. [1728] Thou hast
passed four and twenty years. Thou art now full five and twenty years of
age. Thy years are passing away. Do thou beg in to lay thy store of
righteousness. The Destroyer that dwells within error and heedlessness
will very soon deprive thy senses of their respective powers. Do thou
before that consummation is brought about, hasten to observe thy duties,
relying on thy body alone. [1729] When it is thy duty to go along that
road in which thyself only shalt be in front and thyself only in the
rear, what need then hast thou with either thy body or thy spouse and
children? [1730] When men have to go individually and without companions
to the region of Yama, it is plain that in view of such a situation of
terror, thou shouldst seek to acquire that one only treasure (viz.,
Righteousness or Yogasamadhi). The puissant Yama, regardless of the
afflictions of others, snatches, away the friends and relatives of one's
race by the very roots. There is no one that can resist him. Do thou,
therefore, seek to acquire a stock of righteousness I impart to thee
these lessons, O son, that are all agreeable with the scriptures I
follow. Do thou observe them by acting according to their import. He who
supports his body by following the duties laid down for his own order,
and who makes gifts for earning whatever fruits may attach to such acts,
becomes freed from the consequences that are born of ignorance and
error. [1731] The knowledge which a man of righteous deeds acquires from
Vedic declarations leads to omniscience. That omniscience is identical
with the science of the highest object of human acquisition (viz.,
Emancipation). Instruction, imparted to the grateful, became beneficial
(in consequence of their leading to the attainment of that highest object
of human acquisition). [1732] The pleasure that one takes in living amidst
the habitations of men is truly a fast-binding cord. Breaking that cord,
men of righteous deeds repair to regions of great felicity. Wicked men,
however, fail to break that bond. What use hast thou of wealth, O son, or
with relatives, or with children, since thou hast to die: Do thou employ
thyself in seeking for thy soul which is hidden in a cave. Where have all
thy grandsires gone? Do that today which thou wouldst keep for tomorrow.
Do that in the forenoon which thou wouldst keep for the afternoon. Death
does not wait for any one, to see whether one has or has not accomplished
one's task. Following the body after one's death (to the crematorium),
one's relatives and kinsmen and friends come back, throwing it on the
funeral pyre. Without a scruple do thou avoid those men that are
sceptics, that are destitute of compassion, and that are devoted to
wicked ways, and do thou endeavour to seek, without listlessness or
apathy, that which is for thy highest good. When, therefore, the world is
thus afflicted by Death, do thou, with thy whole heart, achieve
righteousness, aided all the while by unswerving patience. That man who
is well conversant with the means of attaining to Emancipation and who
duly discharges the duties of his order, certainly attains to great
felicity in the other world. For thee that dost not recognise death in
the attainment of a different body and that dost not deviate from the
path trod by the righteous, there is no destruction. He that increases
the stock of righteousness is truly wise. He, on the other hand, that
falls away from righteousness is said to be a fool. One that is engaged
in the accomplishment of good deeds attains to heaven and other rewards
as the fruits of those deeds; but he that is devoted to wicked deeds has
to sink in hell. Having acquired the status of humanity, so difficult of
acquisition, that is the stepping-stone to heaven, one should fix one's
soul on Brahma so that one may not fall away once more. That man whose
understanding, directed to the path of heaven, does not deviate
therefrom, is regarded by the wise as truly a man of righteousness and
when he dies his friends should indulge in grief. That man whose
understanding is not restless and which is directed to Brahma and who has
attained to heaven, becomes freed from a great terror (viz., hell). They
that are born in retreats of ascetics and that die there, do not earn
much merit by abstaining all their life from enjoyments and the
indulgence of desire. He, however, who though possessed of objects of
enjoyment casts them off and engages himself in the practice of penances,
succeeds in acquiring everything. The fruits of the penances of such a
man are, I think, much higher. Mothers and sires and sons and spouses, by
hundreds and thousands, every one had and will have in this world. Who,
however, were they and whose are we? I am quite alone. I have no one whom
I may call mine. Nor do I belong to any one else. I do not see that
person whose I am, nor do I see him whom I may call mine. They have
nothing to do with thee. Thou hest nothing to do with them. [1733] All
creatures take birth agreeably to their acts of past lives. Thou also
shalt have to go hence (for taking birth in a new order) determined by
thy own acts. In this world it is seen that the friends and followers of
only those that are rich behave towards the rich with devotion. The
friends and followers of those, however, that are poor fall away during
even the life-time of the poor. Man commits numerous evil acts for the
sake of his wife (and children). From those evil acts he derives much
distress both here and hereafter. The wise man beholds the world of life
devastated by the acts performed by every living being. Do thou,
therefore, O son, act according to all the instructions I have given
thee! The man possessed of true vision, beholding this world to be only a
field of action, should, from desire of felicity in the next world, do
acts that are good. Time, exerting his irresistible strength, cooks all
creatures (in his own cauldron), with the aid of his ladle constituted by
months and seasons, the sun for his fire, and days and nights for his
fuel, days and nights, that is that are the witnesses of the fruits of
every act done by every creature. For what purpose is that wealth which
is not given away and which is not enjoyed? For what purpose is that
strength which is not employed in resisting or subjugating one's foes?
For what purpose is that knowledge of the scriptures which does not impel
one to deeds of righteousness? And for what purpose is that soul which
does not subjugate the senses and abstain from evil acts? "Bhishma
continued, 'Having heard these beneficial words spoken by the Island-born
(Vyasa), Suka, leaving his sire, proceeded to seek a preceptor that could
teach him the religion of Emancipation.'" [1734]



SECTION CCCXXIII

"Yudhishthira said, 'If there is any efficacy in gifts, in sacrifices, in
penances well-performed, and in dutiful services rendered to preceptors
and other reverend seniors, do thou, O grandsire, speak of the same to
me. "Bhishma said, 'An understanding associated with evil causes the mind
to fall into sin. In this state one stains one's acts, and then falls
into great distress. Those that are of sinful acts have to take birth as
persons of very indigent circumstances. From famine to famine, from pain
to pain, from fear to fear, is their change. They are more dead than
those that are dead. Possessed of affluence, from joy to joy, from heaven
to heaven, from happiness to happiness, proceed they that are possessed
of faith, that are self-restrained, and that are devoted to righteous
deeds. They that are unbelievers have to pass, with groping hands,
through regions infested by beasts of prey and elephants and pathless
tracts teeming with snakes and robbers and other causes of fear. What
more need be said of these? They, on the other hand, that are endued with
reverence for gods and guests, that are liberal, that have proper regard
for persons that are good, and that make gifts in sacrifices, have for
theirs the path (of felicity) that belongs to men of cleansed and subdued
souls. Those that are not righteous should not be counted among men even
as grains without kernel are not counted among grain and as cockroaches
are not counted among birds. The acts that one does, follow one even when
one runs fast. Whatever acts one does, lie down with the doer who lays
himself down. Indeed, the sins one does, sit when the doer sits, and run
when he runs. The sins act when the doer acts, and, in fact follow the
doer like his shadow. Whatever the acts one does by whatever means and
under whatever circumstances, are sure to be enjoyed and endured (in
respect of their fruits) by the doer in his next life. From every side
Time is always dragging all creatures, duly observing the rule in respect
of the distance to which they are thrown and which is commensurate with
their acts. [1735] As flowers and fruits, without being urged, never
suffer their proper time to pass away without making their appearance,
even so the acts one has done in past life make their appearance at the
proper time. Honour and dishonour, gain and loss, destruction and growth,
are seen to set in. No one can resist them (when they come). One of them
is enduring, for disappear it must after appearance. The sorrows one
suffers is the result of one's acts. The happiness one enjoys flows from
one's acts. From the time when one lies within the mother's womb one
begins to enjoy and endure one's acts of a past life. Whatever acts good
and bad one does in childhood, youth, or old age, one enjoys and endures
their consequences in one's next life in similar ages. As the calf
recognises its dam even when the latter may stand among thousands of her
species, after the same manner the acts done by one in one's past life
come to one n one's next life (without any mistake) although one may live
among thousands of one's species. As a piece of dirty cloth is whitened
by being washed in water, after the same manner, the righteous, cleansed
by continuous exposure unto the fire of fasts and penances, at last
attain to unending happiness. O thou of high intelligence, the desires
and purposes of those whose sins have been washed off by long-continued
penances well-performed, become crowned with fruition. The track of the
righteous cannot be discerned even as that of birds in the, sky or that
of fishes in the water. There is no need of speaking ill of others, nor
of reciting the instances in which others have tripped. On the other
hand, one should always do what is delightful, agreeable, an beneficial
to one's own self.'" [1736]



SECTION CCCXXIV

"Yudhishthira said, 'Tell me, O grandsire, how the high-souled Suka of
austere penances took birth as the son of Vyasa, and how did he succeed
in attaining to the highest success? Upon what woman did Vyasa, endued
with wealth of asceticism, beget that son of his? We do not know who was
Suka's mother, nor do we know anything of the birth of that high-souled
ascetic. How was it that, when he was a mere boy, his mind became
directed to the knowledge of the subtile (Brahma)? Indeed, in this world
no second person can be seen in whom such predilections could be marked
at so early an age. I desire to hear all this in detail, O thou of great
intelligence. I am never satiated with hearing thy excellent and
nectar-like words. Tell me, O grandsire in their proper order, of the
greatness, and the knowledge of Suka and of his union with the (Supreme)
Soul!"

"Bhishma continued, 'The Rishis did not make merit depend upon years or
decrepitude or wealth or friends. They said that he amongst them was
great that studied the Vedas. All this that thou enquirest bout has
penances for its root. That penance, again, O son of Pandu, rises from
the subjugation of the senses. Without doubt, one incurs fault by giving
one's senses the reins. It is only by restraining them that one succeeds
in earning success. The merit that attaches to a thousand
Horse-sacrifices or a hundred Vajapeyas cannot come up to even a
sixteenth portion of the merit that arises from Yoga, I shall, on the
present occasion, recite to thee the circumstances of Suka's birth, the
fruits he won f his penances, and the foremost end he achieved (by his
acts), topics that are incapable of being understood by persons of
uncleansed soul. Once on a time on the summit of Meru adorned with
karnikara flowers, Mahadeva sported, accompanied by the terrible spirits
that were his associates. The daughter of the king of mountains, viz.,
the goddess Parvati, was also there. There at the close vicinity of that
summit, the Island-born (Vyasa) underwent extraordinary austerities. O
best of the Kurus, devoted to the practices of Yoga, the great ascetic
withdrawing himself by Yoga into his own Soul, and engaged in Dharana,
practised many austerities for the sake of (obtaining) a son. The prayer
he addressed to the great God was,--O puissant one, let me have a son
that will have he puissance of Fire and Earth and Water and Wind and
Space. Engaged in the austerest of penances, the Island-born Rishi begged
of that at God who is incapable of being approached by persons of
uncleansed souls, (not by words but) by his Yoga-resolution. The puissant
Vyasa remained there for a hundred years, subsisting on air alone,
engaged in adoring Mahadeva of multifarious form, the lord of Uma.
Thither all the regenerate Rishis and royal sages and the Regents of the
world and the Sadhyas along with the Vasus, and the Adityas, the Rudras,
and Surya and Chandramas, and the Maruts, and the Oceans, and the Rivers
and the Aswins, the Deities, the Gandharvas, and Narada and Parvata and
the Gandharva Viswavasu, and the Siddhas, and the Apsaras. There
Mahadeva, called also by the name of Rudra, sat, decked with an excellent
garland of Karnikara flowers, and blazed with effulgence like the Moon
with his rays. In those delightful and celestial woods populous with
deities and heavenly Rishis, the great Rishi remained, engaged in high
Yoga-contemplation, from desire of obtaining a son. His strength suffered
no diminution, nor did he feel any pain. At this the three worlds were
much amazed. While the Rishi, possessed of immeasurable energy, sat in
Yoga, his matted locks, in con-sequence of his energy, were seen to blaze
like flames of fire. The illustrious Markandeya it was from whom I heard
of this. He used always to recite to me the acts of the deities. It is
for this that the matted locks of the high-souled and (Island-born)
Krishna, thus emblazed by his energy on that occasion, seem to this day
to be endued with the complexion of fire. Gratified with such penances
and such devotion, O Bharata, of the Rishi, the great God resolved (to
grant him his wish). The Three-eyed deity, smiling with pleasure,
addressed him and said,--O Island-born one, thou shalt get a son like to
what thou wishest! Possessed of greatness, he shall be as pure as Fire,
as Wind, as Earth, as Water, and as Space! He shall be possessed of the
consciousness of his being Brahma's self; his understanding and soul
shall be devoted to Brahma, and he shall completely depend upon Brahma so
as to be identifiable with it!'"



SECTION CCCXXV

"Bhishma said. 'The son of Satyavati having obtained this high boon from
the great God, was one day employed in rubbing his sticks for making a
fire. While thus engaged, the illustrious Rishi, O king, beheld the
Apsara Ghritachi, who, in consequence of her energy, was then possessed
of great beauty. Beholding the Apsara in those woods, the illustrious
Rishi Vyasa, O Yudhishthira, became suddenly smitten with desire. The
Apsara (Ghritachi), seeing the Rishi's heart troubled by desire,
transformed herself into a she-parrot and came to that spot. Although he
beheld the Apsara disguised in another form, the desire that had arisen
in the Rishi's heart (without disappearing) spread itself over every part
of his body. Summoning all his patience, the ascetic endeavoured to
suppress that desire; with all his effort, however, Vyasa did not succeed
in controlling his agitated mind. In consequence of the inevitability of
what was to happen, the Rishi's heart was attracted by Ghritachi's fair
form. He set himself more earnestly to the task of making a fire for
suppressing his emotion, but in spite of all his efforts his vital seed
came out. That best of regenerate ones, however, O king, continued to rub
his stick without feeling any scruples for what had happened. From the
seed that fell, was born a son unto him, called Suka. In consequence of
his circumstance attending his birth, he came to be called by name of
Suka. Indeed, it was thus that great ascetic that foremost of Rishis and
highest of Yogins, took birth from the two sticks (his father had for
making fire). As in a sacrifice a blazing fire shed its effulgence all
around when libations of clarified butter are poured upon it, after the
same manner did Suka take his birth, blazing with effulgence in
consequence of his own energy. Assuming the excellent form and complexion
that were his sire, Suka, O son of Kuru, of cleansed Soul, shone like a
smokeless fire. The foremost of rivers, viz., Ganga. O king, coming to
the breast of Meru, in her own embodied form, bathed Suka (after his
birth) with her waters. There fell from the welkin, O son of Kuru, an
ascetic's stick and a dark deer-skin for the use, O monarch, of the
high-souled Suka. The Gandharvas sang repeatedly and the diverse tribes
of Apsaras danced; and celestial kettledrums of loud sound began to beat.
The Gandharva Viswavasu, and Tumvuru and Varada, and those other
Gandharvas called by the names of Haha, and Huhu, eulogised the birth of
Suka. There the regents of the world with Sakra at their head came, as
also the deities and the celestial and the regenerate Rishis. The
Wind-god poured showers of celestial flowers upon the spot. The entire
universe, mobile, and immobile, became, filled with joy. The high-souled
Mahadeva of great effulgence, accompanied by the Goddess, and moved by
affection, came there and soon after the birth of the Muni's son invested
him with the sacred-thread. Sakra, the chief of the gods, gave him, from
affection, a celestial Kamandalu of excellent form, and some celestial
robes. Swans and Satapatras and cranes by thousands, and many parrots and
Chasas, O Bharata, wheeled over his head. Endued with great splendour and
intelligence, Suka, having obtained his birth from the two sticks,
continued to live there, engaged the while in the attentive observance of
many vows and fasts. As soon as Suka was born, the Vedas with all their
mysteries and all their abstracts, came for dwelling in him, O king, even
as they dwell in his sire. For all that, Suka selected Vrihaspati, who
was conversant with all the Vedas together with their branches and
commentaries, for his preceptor, remembering the universal
practice. [1737] Having studied all the Vedas together with all their
mysteries and abstracts, as also all the histories and the science of
government, O puissant monarch, the great ascetic returned home, after
giving his preceptor the tuition fee. Adopting the vow of a Brahmacharin,
he then commenced to practise the austerest penances concentrating all
his attention thereon. In even his childhood, he became an object of
respect with the gods and Rishis for his knowledge and penances. The mind
of the great ascetic, O king, took no pleasure in the three modes of life
with the domestic among them, keeping in view, as he did, the religion of
Emancipation.'"



SECTION CCCXXVI

"Bhishma said, 'Thinking of Emancipation, Suka approached his sire and
possessed as he was of humility and desirous of achieving his highest
good, he saluted his great preceptor and said,--Thou art well versed in
the religion of Emancipation. Do thou O illustrious one, discourse to me
upon it, so that supreme tranquillity of mind, O puissant one, may be
mine!--Hearing these words of his son, the great Rishi said unto him,--Do
thou study, O son, the religion of Emancipation and all the diverse
duties of life!--At the command of his sire, Suka, that foremost of all
righteous men, mastered all the treatises on Yoga, O Bharata. as also the
science promulgated by Kapila. When Vyasa behind his son to be possessed
of the resplendence of the Vedas, endued with the energy of Brahma, and
fully conversant with the religion of Emancipation, he addressed him,
saying,--Go thou to Janaka the ruler of Mithila. The king of Mithila will
tell thee everything for thy Emancipation.--Bearing the command of his
sire, O king, Suka proceeded to Mithila for enquiring of its king about
the truth of duties and the Refuge of Emancipation. Before he set out,
his sire further told him,--Do thou go thither by that path which
ordinary human beings take. Do not have recourse to thy Yoga-puissance
for proceeding through the skies--At this Suka was not at all surprised
(for he was humble by nature). He was further told that he should proceed
thither with simplicity and not from desire of pleasure.--Along your way
do not seek for friends and spouses, since friends and spouses are causes
of attachment to the world. Although the ruler of Mithila is one in whose
sacrifices we officiate, still thou shouldst not indulge in any feeling
of superiority while living with him. Thou shouldst live under his
direction and in obedience to him. Even he will dispel all thy
doubts. [1738] That king is well versed in all duties and well acquainted
with the scriptures on Emancipation. He is one for whom I officiate in
sacrifices. Thou shouldst, without any scruple, do what he bids.--Thus
instructed, the righteous-souled Suka proceeded to Mithila on foot
although he was able to traverse through the skies over the whole Earth
with her seas. Crossing many hills and mountains, many rivers, many
waters and lakes, and many woods and forests abounding with beasts of
prey and other animals, crossing, the two Varshas of Meru and Hari
successively and next the Varsha of Himavat, he came at last to the
Varsha known by the name of Bharata. Having seen many countries inhabited
by Chins and Huns, the great ascetic at last reached Aryavarta. In
obedience to the commands of his sire and bearing them constantly in his
mind, he gradually passed along his way on the Earth like a bird passing
through the air. Passing through many delightful towns and populous
cities, he saw diverse kinds of wealth without waiting to observe them.
On his way he passed through many delightful gardens and planes and many
sacred waters. Before much time had passed he reached the country of the
Videhas that was protected by the virtuous and high-souled Janaka. There
he beheld many populous villages, and many kinds of food and drink and
viands and habitations of cowherds swelling with men and many herds of
cattle. He beheld many fields abounding with paddy and barley and other
grain, and many lakes and waters inhabited by swans and cranes and
adorned with beautiful lotuses. Passing through the Videha country
teeming with well-to-do people, he arrived at the delightful gardens of
Mithila rich with many species of trees. Abounding with elephants and
horses and cars, and peopled by men and women, he passed through them
without waiting to observe any of the things that were presented to his
eye. Bearing that burthen in his mind and ceaselessly dwelling upon it
(viz., the desire of mastering the religion of Emancipation), Suka of
cheerful soul and taking delight in internal survey only, reached Mithila
at last. Arrived at the gate, he sent word through the keepers. Endued
with tranquillity of mind, devoted to contemplation and Yoga, he entered
the city, having obtained permission. Proceeding along the principal
street abounding with well-to-do men, he reached the king's palace and
entered it without any scruples. The porters forbade him with rough
words. Thereat, Suka, without any anger, stopped and waited. Neither the
sun nor the long distance he had walked had fatigued him in the least.
Neither hunger, nor thirst, nor the exertion he had made, had weakened
him. The heat of the Sun had not scorched or pained or distressed him in
any degree. Among those porters there was one who felt compassion for
him, beholding him staying there like the midday Sun in his effulgence.
Worshipping him in due form and saluting him properly, with joined hands
he led him to the first chamber of the palace. Seated there, Suka, O son,
began to think of Emancipation only. Possessed of equable splendour he
looked with an equal eye upon a shaded spot and one exposed to the Sun's
rays. Very soon after, the king's minister, coming to that place with
joined hands, led him to the second chamber of the palace. That chamber
led to a spacious garden which formed a portion of the inner apartments
of the palace. It looked like a second Chaitraratha. Beautiful pieces of
water occurred here and there at regular intervals. Delightful trees, all
of which were in their flowering season, stood in that garden. Bevies of
damsels, of transcendent beauty, were in attendance. The minister led
Suka from the second chamber to that delightful spot. Ordering those
damsels to give the ascetic a seat, the minister left him there. Those
well-dressed damsels were of beautiful features, possessed of excellent
hips, young in years, clad in red robes of fine texture, and decked with
many ornaments of burnished gold. They were well-skilled in agreeable
conversation and maddening revelry, and thorough mistresses of the arts
of dance and singing. Always opening their lips with smiles, they were
equal to the very Apsaras in beauty. Well-skilled in all the acts of
dalliance, competent to read the thoughts of men upon whom they wait,
possessed of every accomplishment, fifty damsels, of a very superior
order and of easy virtue, surrounded the ascetic. Presenting him with
water for washing his feet, and worshipping him respectfully with the
offer of the usual articles, they gratified him with excellent viands
agreeable to the season. After he had eaten, those damsels then, one
after another, singly led him through the grounds, showing him every
object of interest, O Bharata. Sporting and laughing and singing, those
damsels, conversant with the thoughts of all men, entertained that
auspicious ascetic of noble soul. The pure-souled ascetic born in the
fire-sticks, observant without scruples of any kind of his duties, having
all his senses under complete control, and a thorough master of his
wrath, was neither pleased nor angered at all this. Then those foremost
of beautiful women gave him an excellent seat. Washing his feet and other
limbs, Suka said his evening prayers, sat on that excellent seat, and
began to think of the object for which he had come there. In the first
part of the night, he devoted himself to Yoga. The puissant ascetic,
passed the middle portion of the night in sleep. Very soon waking up from
his slumber, he went through the necessary rites of cleansing his body,
and though surrounded by those beautiful women, he once again devoted
himself to Yoga. It was in this way, O Bharata, that the son of the
Island-born Krishna passed the latter part of that day and the whole of
that night in the palace of king Janaka.'"



SECTION CCCXXVII

"Bhishma said, The next morning, king Janaka, O Bharata, accompanied by
his minister and the whole household, came to Suka, placing his priest in
the van. Bringing with him costly seats and diverse kinds of jewels and
gems, and bearing the ingredients of the Arghya on his own head, the
monarch approached the son of his reverend preceptor. The king, taking
with his own hands, from the hands of his priest, that seat adorned with
many gems, overlaid with an excellent sheet, beautiful in all its parts,
and exceedingly costly, presented it with great reverence to his
preceptor's son Suka. After the son of (the Island-born) Krishna had
taken his seat on it, the king worshipped him according to prescribed
rites. At first offering him water to wash his feet, he then presented
him the Arghya and kine. The ascetic accepted that worship offered with
due rites and mantras. That foremost of regenerate persons, having thus
accepted the worship offered by the king, and taking the kine also that
were presented to him, then saluted the monarch. Possessed of great
energy, he next enquired after the king's welfare and prosperity. Indeed,
O king, Suka embraced in his enquiry the welfare of the monarch's
followers and officers also. Receiving Suka's permission, Janaka sat down
with all his followers. Endued with a high soul and possessed of high
birth, the monarch, with joined hands, sat down on the bare ground and
enquired after the welfare and unabated prosperity of Vyasa's son. The
monarch then asked his guest the object of his visit.

"Suka said, Blessed be thou, my sire said unto me that his Yajamana, the
ruler of the Videhas, known all over the world by the name of Janaka, is
well-versed in the religion of Emancipation. He commanded me to come to
him without delay, if I had any doubts requiring solution in the matter
of the religion of either Pravritti or Nivritti. He gave me to understand
that the king of Mithila would dispel all my doubts. I have, therefore,
come hither, at the command of my sire, for the purpose of taking lessons
from thee. It behoveth thee, O foremost of all righteous persons, to
instruct me! What are the duties of a Brahmana, and what is the essence
of those duties that have Emancipation for their object. How also is
Emancipation to be obtained? Is it obtainable by the aid of knowledge or
by that of penances?

'Janaka said, Hear what the duties are of a Brahmana from the time of his
birth. After his investiture, O son, with the sacred-thread, he should
devote his attention to the study of the Vedas. By practising penances
and dutifully serving his preceptor and observing the duties of
Brahmacharyya, O puissant one, he should pay off the debt he owes to the
deities and the Pitris, and cast off all malice. Having studied the Vedas
with close attention and subjugated his senses, and having given his
preceptor the tuition fee, he should, with the permission of his
preceptor, return home. Returning home, he should betake himself to the
domestic mode of life and weeding a spouse confine himself to her, and
live freeing himself from every kind of malice, and having established
his domestic fire. Living in the domestic mode, he should procreate sons
and grandsons. After that, he should retire to the forest, and continue
to worship the same fires and entertain guests with cordial hospitality.
Living righteously in the forest, he should at last establish his fire in
his soul, and freed from all pairs of opposites, and casting off all
attachments from the soul, he should pass his days in the mode called
Sannyasa which is otherwise called the mode of Brahma.

"'Suka said, If one succeeds in attaining to an understanding cleansed by
study of the scriptures and to true conceptions of all things, and if the
heart succeeds in freeing itself permanently from the effects of all
pairs of opposites, is it still necessary for such a person to adopt, one
after another, the three modes of life called Brahmacharyya, Garhastya,
and Vanaprastha? This is what I ask thee. It behoveth thee to tell me.
Indeed, O ruler of men, do tell me this according to the true import of
the Vedas!

"'Janaka said, Without the aid of an understanding cleansed by study of
the scriptures and without that true conception of all things which is
known by the name of Vijnana, the attainment of Emancipation is
impossible. That cleansed understanding, again, it is said, is
unattainable without one's connection with a preceptor. The preceptor is
the helmsman, and knowledge is the boat (aided by whom and which one
succeeds in crossing the ocean of the world). After having acquired that
boat, one becomes crowned with success. Indeed, having crossed the'
ocean, one may abandon both. For preventing the destruction of all the
worlds and for preventing the destruction of acts (upon which the world
depend), the duties appertaining to the four modes of life were practised
by the wise of old. By abandoning acts, good and bad, agreeably to this
order of acts one succeeds, in course of many birth, in attaining to
Emancipation. [1739] That man who, through penances performed in course of
many births, succeeds in obtaining a cleansed mind and understanding and
soul, certainly becomes able to attain to Emancipation (in a new birth)
in even the very first mode viz., Brahmacharyya. [1740] When, having
attained to a cleansed understanding, Emancipation becomes his and in
consequence thereof he becomes possessed of knowledge in respect of all
visible things, what desirable object is there to attain by observing the
three other modes of life? [1741] One should always cast off faults born
of the attributes of Rajas and Tamas. Adhering to the path of Sattwa, one
should know Self by Self. [1742] Beholding one's self in all creatures and
all creatures in one's self, one should live (without being attached to
anything) like aquatic animals living in water without being drenched by
that element. He who succeeds in transcending all pairs of attributes and
resisting their influence, succeeds in casting off all attachments, and
attains to infinite felicity in the next world, going thither like a bird
soaring into the sky from below. In this connection, there is a saying
sung of old by king Yayati and borne in remembrance, O sire, by all
persons conversant with the scriptures bearing upon Emancipation. The
effulgent ray (i.e., the Supreme Soul) exists in one's Soul and not
anywhere else. It exists equally in all creatures. One can see it oneself
if one's heart be devoted to Yoga. When a person lives in such a way that
another is not inspired with fear at his sight, and when a person is not
himself inspired with fear at the sight of others, when a person ceases
to cherish desire and hate, he is then said to attain to Brahma. When a
person ceases to entertain a sinful attitude towards all creatures in
thought, word, and deed, he is then said to attain to Brahma. [1743] By
restraining the mind and the soul, by casting off malice that stupefies
the mind, and by throwing off desire and stupefaction, one is said to
attain to Brahma. When a person assumes an equality of attitude in
respect of all objects of hearing and vision (and the operations of the
other senses) as also in respect of all living creatures, and transcends
all pairs of opposites, he is then said to attain to Brahma. When person
casts an equal eye upon praise and dispraise, gold and iron, happiness
and misery, heat and cold, good and evil, the agreeable and the
disagreeable, life and death, he is then said to attain to Brahma. One
observing the duties of the mendicant orders should restrain one's senses
and the mind even like a tortoise withdrawing its out-stretched
limbs. [1744] As a house enveloped in darkness is capable of being seen
with the aid of a lighted lamp, after the same manner can the soul be
seen with the aid of the lamp of the understanding. O foremost of
intelligent persons, I see that all this knowledge that I am
communicating to thee dwells in thee. Whatever else should be known by
one desirous of learning the religion of Emancipation is already known to
thee. O regenerate Rishi, I am convinced that through the grace of thy
preceptor and through the instructions thou hast received, thou hast
already transcended all objects of the senses. [1745] O great ascetic,
through the grace of that sire of thine, I have attained to omniscience,
and hence I have succeeded in knowing thee. Thy knowledge is much greater
than what thou thinkest thou hast. Thy perceptions also that result from
intuition are much greater than what thou thinkest thou hast. Thy
puissance also is much greater than thou art conscious of. Whether in
consequence of thy tender age, or of the doubts thou hast not been able
to dispel, or of the fear that is due to the unattainment of
Emancipation, thou art not conscious of that knowledge due to intuition
although it has arisen in thy mind. After one's doubts have been
dispelled by persons like us, one succeeds in opening the knots of one's
heart and then, by a righteous exertion one attains to and becomes
conscious of that knowledge. As regards thyself, thou art one that hast
already acquired knowledge. Thy intelligence is steady and tranquil. Thou
art free from covetousness. For all that, O Brahmana, one never succeeds
in attaining to Brahma, which is the highest object of acquisition,
without exertion. Thou seest no distinction between happiness and misery.
Thou art not covetous. Thou hast no longing for dancing and song. Thou
hast no attachments. Thou hast no attachment to friends. Thou hast no
fear in things that inspire fear. O blessed one, I see that thou castest
an equal eye upon a lump of gold and a clod of earth. Myself and other
persons possessed of wisdom, behold thee established in the highest and
indestructible path of tranquillity. Thou stayest, O Brahmana, in those
duties which obtain for the Brahmana that fruit which should be his and
which is identical with the essence of the object represented by
Emancipation. What else hast thou to ask me?'"



SECTION CCCXXVIII

"Bhishma said, 'Having heard these words of king Janaka, Suka of cleansed
soul and settled conclusions began to stay in his Soul by his Soul,
having of course seen Self by Self. [1746] His object being accomplished,
he became happy and tranquil, and without putting further questions to
Janaka, he proceeded northwards to the mountains of Himavat with the
speed of the wind and like the wind. [1747] These mountains abounded with
diverse tribes of Apsaras and echoed with many lofty sounds. Teeming with
thousands of Kinnaras and Bhringarajas [1748] it was adorned, besides,
with many Madgus and Khanjaritas and many Jivajivakas of variegated hue.
And there were many peacocks also of gorgeous colours, uttering their
shrill but melodious cries. Many bevies of swans also, and many flights
of gladdened Kokilas too, adorned the place. The prince of birds, viz.,
Garuda, dwelt on that summit constantly. The four Regents of the world,
the deities, and diverse classes of Rishis, used always to come there
from the desire of doing good to the world. It was there that the
high-souled Vishnu had undergone the severest austerities for the object
of obtaining a son. It was there that the celestial generalissimo named
Kumara, in his younger days, disregarding the three worlds with all the
celestial denizens, threw down his dart, piercing the Earth therewith.
Throwing down his dart, Skanda addressing the universe, said,--If there
be any person that is superior to me in might, or that holds Brahmanas to
be dearer, or that can compare with me in devotion to the Brahmanas and
the Vedas, or that is possessed of energy like unto me, let him draw up
this dart or at least shake it!--Hearing this challenge, the three worlds
become filled with anxiety, and all creatures asked one another,
saying,--Who will raise this dart?--Vishnu beheld all the deities and
Asuras and Rakshasas to be troubled in their senses and mind. He
reflected upon what should be the best to be done under the
circumstances. Without being able to bear that challenge in respect of
the hurling of the dart, he cast his eyes on Skanda, the son of the
Fire-god. The pure-souled Vishnu caught hold of the blazing dart, with
his left hand, and began to shake it. When the dart was being thus shaken
by Vishnu possessed of great might, the whole Earth with her mountains,
forests, and seas, shook with the dart. Although Vishnu was fully
competent to raise the dart, still he contented himself with only shaking
it. In this, the puissant lord only kept the honour of Skanda intact.
Having shaken it himself, the divine Vishnu, addressing Prahlada,
said,--Behold the might of Kumara! None else in the universe can raise
this dart! Unable to bear this, Prahlada resolved to raise the dart. He
seized it, but was unable to shake it at all, Uttering a loud cry, he
fell down on the hill-top in a swoon. Indeed, the son of Hiranya-kasipu
fell down on the Earth. Repairing towards the northern side of those
grand mountains, Mahadeva, having the bull for his sign, had undergone
the austerest penances. The asylum where Mahadeva had undergone those
austerities is encompassed on all sides with a blazing fire.
Unapproachable by persons of uncleansed souls, that mountain is known by
the name of Aditya. There is a fiery girdle all around it, of the width
of ten Yojanas, and it is incapable of being approached by Yakshas and
Rakshasas and Danavas. The illustrious god of Fire, possessed of mighty
energy, dwells there in person employed in removing all impediments from
the side of Mahadeva of great wisdom who remained there for a thousand
celestial years, all the while standing on one foot. Dwelling on the side
of that foremost of mountains, Mahadeva of high vows (by his penances)
scorched the deities greatly. [1749] At the foot of those mountains, in a
retired spot, Parasara's son of great ascetic merit, viz., Vyasa, taught
the Vedas unto his disciples. Those disciples were the highly blessed
Sumantra, Vaisampayana, Jaimini of great wisdom, and Paila of great
ascetic merit. Suka proceeded to that delightful asylum where his sire,
the great ascetic Vyasa, was dwelling, surrounded by his disciples.
Seated in his asylum, Vyasa beheld his son approach like a blazing fire
of scattered flames, or resembling the sun himself in effulgence. As Suka
approached, he did not seem to touch the trees or the rocks of the
mountain. Completely dissociated from all objects of the senses, engaged
in Yoga, the high-souled ascetic came, resembling, in speed, a shaft let
from a bow. Born on the fire-sticks, Suka, approaching, his sire, touched
his feet. With becoming formalities he then accosted the disciples of his
sire. With great cheerfulness he then detailed to his father all the
particulars of his conversation with king Janaka. Vyasa the son of
Parasara, after the arrival of his puissant son, continued to dwell there
on the Himavat engaged in teaching his disciples and his son. One day as
he was seated, his disciples, all well-skilled in the Vedas, having their
senses under control, and endued with tranquil souls, sat themselves
around him. All of them had thoroughly mastered the Vedas with their
branches. All of them were observant of penances. With joined hands they
addressed their preceptor in the following words.

"The disciples said, We have, through thy grace, been endued with great
energy. Our fame also has spread. There is one favour that we humbly
solicit thee to grant us. Hearing these words of theirs, the regenerate
Rishi answered them, saying, "Ye sons, tell me what that boon is which ye
wish I should grant you! Hearing this answer of their preceptor, the
disciples became filled with joy. Once more bowing their heads low unto
their preceptor and joining their hands, all of them in one voice said, O
king, these excellent words: If our preceptor has been pleased with us,
then, O best of sages, we are sure to be crowned with success! We all
solicit thee, O great Rishi, to grant us a boon. Be thou inclined to be
graceful to us. Let no sixth disciple (besides us five) succeed in
attaining to fame! We are four. Our preceptor's son forms the fifth. Let
the Vedas shine in only as five! Even this is the boon that we
solicit;--Hearing these words of his disciples, Vyasa, the son of
Parasara, possessed of great intelligence, well-conversant with the
meaning of the Vedas, endued with a righteous soul, and always engaged in
thinking of objects that confer benefits on a person in the world
hereafter, said unto his disciples these righteous words fraught with
great benefit: The Vedas should always be given unto him who is a
Brahmana, or unto him who is desirous of listening to Vedic instructions,
by him who eagerly wishes to attain a residence in the region of Brahman!
Do ye multiply, Let the Vedas spread (through your exertions). The Vedas
should never be imparted unto one that has not formally become a
disciple. Nor should they be given unto one who is not observant of good
vows. Nor should they be given for dwelling in one that is of uncleansed
soul. These should be known as the proper qualifications of persons that
can be accepted as disciples (for the communication of Vedic knowledge).
No science should be imparted unto one without a proper examination of
one's character, as pure gold is tested by heat, cutting and rubbing,
after the same manner disciples should be tested by their birth and
accomplishments. Ye should never set your disciples to tasks to which
they should not be set, or to tasks that are fraught with danger. One's
knowledge is always commensurate with one's understanding and diligence
in study. Let all disciples conquer all difficulties, and let all of them
meet with auspicious success. Ye are competent to lecture on the
scriptures unto persons of all the orders. Only ye should, while
lecturing, address a Brahmana, placing him in the van. These are the
rules in respect of the study of the Vedas. This again is regarded as a
high task. The Vedas were created by the Self-born for the purpose of
praising the deities therewith. That man who, through stupefaction of
intellect, speaks ill of a Brahmana well-conversant with the Vedas, is
certain to meet with humiliation in consequence of such evil-speaking. He
who disregarding all righteous rules, solicits knowledge, and he who,
disregarding the rules of righteousness, communicates knowledge, either
of them falls off and instead of that affection which should prevail
between preceptor and disciple, such, questioning and such communication
are sure to produce distrust and suspicion. I have now told ye everything
about the way in which the Vedas should be studied and taught. Ye should
act in this way towards your disciples, bearing these instructions in
your minds.'"



SECTION CCCXXIX

"Bhishma said, 'Hearing these words of their preceptor, Vyasa's disciples
endued with energy, became filled with joy and embraced one another.
Addressing one another, they said,--That which has been said by our
illustrious preceptor in view of our future good, will live in our
remembrance and we shall certainly act according to it.--Having said this
unto one another with joyful hearts, the disciples of Vyasa, who were
thorough masters of words, once more addressed their preceptor and
said,--If it pleases thee, O puissant one, we wish to descend from this
mountain to the Earth, O great ascetic, for the purpose of subdividing
the Vedas!--Hearing these words of his disciples, the puissant son of
Parasara replied unto them in these beneficial words that were fraught,
besides, with righteousness and profit,--You may repair to the Earth or
to the regions of the celestials, as ye like. You should always be
heedful, for the Vedas are such that they are always liable to be
misunderstood! [1750]--Permitted by their preceptor of truthful speech,
the disciples left him after circumambulating him and bowing their heads
unto him. Descending upon the Earth they performed the Agnishtoma and
other sacrifices; and they began to officiate at the sacrifices of
Brahmanas and Kshatriyas and Vaidyas. Happily passing their days in the
domestic mode of life, they were treated by the Brahmanas with great
respect. Possessed of great fame and prosperity, they were employed in
teaching and officiating in sacrifices. After his disciples had gone
away, Vyasa remained in his asylum, with only his son in his company.
Passing his days in anxious thoughtfulness, the great Rishi, possessed of
wisdom, kept silent, sitting in a retired corner of the asylum. At that
time Narada of great ascetic merit came to that spot for seeing Vyasa,
and addressing him, said these words of melodious sound.

"'Narada said, O regenerate Rishi of Vasishtha's race, why are Vedic
sounds silent now? Why art thou sitting silent and alone engaged in
meditation like one taken up with an engrossing thought? Alas, shorn of
Vedic echoes, this mountain hath lost its beauty, even as the Moon shorn
of splendour when assailed by Rahu or enveloped in dust. [1751] Though
inhabited by the celestial Rishis, yet shorn of Vedic sounds, the
mountain no longer looks beautiful now but resembles a hamlet of
Nishadas. [1752] The Rishis, the deities, and the Gandharvas, too, no
longer shine as before in consequence of being deprived of Vedic
sound!--Hearing these words of Narada, the Island-born Krishna answered,
saying,--O great Rishi, O thou art conversant with the declarations of
the Vedas, all that thou hast said is agreeable to me and it truly
behoves thee to say it unto me! Thou omniscient, thou hast seen
everything. Thy curiosity also embraces all things within its sphere. All
that has ever occurred in the three worlds is well known to thee. Do thou
then, O regenerate Rishi, set thy commands on me. O, tell me what I am to
do! Tell me, O regenerate Rishi, what should now be done by me. Separated
from my disciples, my mind has become very cheerless now.

'Narada said, The stain of the Vedas is the suspension of their
recitation. The stain of the Brahmanas is their non-observance of vows.
The Valhika race is the stain of the Earth. Curiosity is the stain of
women. Do thou with thy intelligent son recite the Vedas, and do thou
with the echoes of Vedic sounds dispel the fears arising from Rakshasas:

"Bhishma continued, 'Hearing these words of Narada, Vyasa, the foremost
of all persons conversant with duties and firmly devoted to Vedic
recitation, became filled with joy and answered Narada, saying,--So be
it--With his son Suka, he set himself to recite the Vedas in a loud
sonorous voice, observing all the rules of orthoepy and, as it were,
filling the three worlds with that sound. One day as sire and son, who
were well-conversant with all duties, were engaged in reciting the Vedas,
a violent wind arose that seemed to be impelled by the gales that blow on
the bosom of the ocean. Understanding from this circumstance that the
hour was suited to sacred recitation. Vyasa immediately bade his son to
suspend the recitation. Suka, thus forbidden by his sire, became filled
with curiosity. He asked his sire, saying,--O regenerate one, whence is
this wind? It behoveth thee to tell me everything about the conduct of
the Wind.--Hearing this question of Suka, Vyasa became filled with
amazement. He answered Suka, by telling him that an omen which indicated
that the recitation of the Vedas should be suspended.--Thou hast obtained
spiritual vision. Thy mind too has, of itself, become cleansed of every
impurity. Thus hast been freed from the attributes of Passion and
Darkness. Thou stayest now in the attributes of Goodness. Thou beholdest
now thy Soul with thy Soul even as one beholds one's own shadow in a
mirror. Staying thyself on thy own Soul, do thou reflect on the Vedas.
The path of the Supreme Soul is called Deva-yana (the path of the gods).
The path that is made up of the attribute of Tamas is called Pitri-yana
(the path of Pitris). These are the two paths in the world hereafter. By
one, people go to heaven. By the other, people go to hell. The winds blow
on the Earth's surface and in the welkin. There are seven courses in
which they blow. Listen to me as I recount them one after another. The
body is furnished with the senses are dominated over by the Sadhyas and
many great beings of mighty strength. These gave birth to an invincible
son named Samana. From Samana sprang a son called Udana. From Udana
sprang Vyana arose Apana, and lastly from Apana sprung the wind called
Prana. That invincible scorcher of all foes, viz., Prana, became
childless. I shall now recite to thee the different functions of those
winds. The wind is the cause of the different functions of all living
creatures, and because living creatures are enabled to live by it,
therefore is the wind called Prana (or life). That wind which is the
first in the above enumeration and which is known by the name of Pravaha
(Samana) urges, along the first course, masses of clouds born of smoke
and heat. Coursing through the welkin, and coming into contact with the
water contained in the clouds, that wind displays itself in effulgence
among the darts of lightning. [1753] The second wind called Avaha blows
with a loud noise. It is this wind that causes Soma and the other
luminaries to rise and appear. Within the body (which is a microcosm of
the universe) that wind is called Udana by the wise. That wind which
sucks up water from the four oceans, and having sucked it up imparts it
to the clouds in the welkin, and which, having imparted it to the clouds
present them to the deity of rain, is third in the enumeration and known
by the name of Udvaha. That wind which supports the clouds and divided
them into diverse portions, which melts them for pouring rain and once
more solidifies them, which is perceived as the sound of the roaring
clouds, which exists for the preservation of the world by itself assuming
the form of the clouds, which bears the cars of all celestial beings
along the sky, is known by the name of Samvaha. The fourth in the
enumeration, it is endued with great strength so that it is capable of
ending the very mountains. The fifth wind is fraught with great force and
speed. It is dry and uproots and breaks down all trees. Existing with it,
the clouds come to be called by the name of Valahaka. That wind causes
calamitous phenomena of many kinds, and produces roaring sounds in the
firmament. It is known by the name of Vivaha. The sixth wind bears all
celestial waters in the firmament and prevents them from falling down.
Sustaining the sacred waters of the celestial Ganga, that wind blows,
preventing them from having a downward course. Obstructed by that wind
from a distance, the Sun, which is really the source of a thousand rays,
and which enlightens the world, appears as a luminous body of but one
ray. Through the action of that wind, the Moon, after waning, wanes again
till he displays his full disc. That wind is known, O foremost of
ascetics, by the name Parivaha. [1754] That wind which takes away the life
of all living creatures when the proper hour comes, whose track is
followed by Death and Surya's son Yama, which becomes the source of that
immortality which is attained by Yogins of subtile sight who are always
engaged in Yoga meditation, by whose aid the thousands of grandsons of
Daksha, that lord of creatures, by his ten sons, succeeded in days of old
in attaining to the ends of the universe, whose touch enables one to
attain to Emancipation by freeing oneself from the obligation of
returning so the world,--that wind is called by the name of Paravaha. The
foremost of all winds, it is incapable of being resisted by anybody.
Wonderful are these winds all of whom are the sons of Diti. Capable of
going everywhere and upholding all things, they blow all around thee
without being attached to thee at any time. This, however, is exceedingly
wonderful viz., that this foremost of mountains should thus be suddenly
shaken by that wind which has begun to blow. This wind is the breath of
Vishnu's nostrils. When urged forth with speed, it begins to blow with
great force at which the whole universe becomes agitated. Hence, when the
wind begins to blow with violence, persons conversant with the Vedas do
not recite the Vedas. The Vedas are a form of wind. If uttered with
force, the external wind becomes tortured."

"Having said these words, the puissant son of Parasara bade his son (when
the wind had ceased) to go on with his Vedic recitation. He then left
that spot for plunging into the waters of the celestial Ganga.'" [1755]



SECTION CCCXXX

"Bhishma said, 'After Vyasa had left the spot, Narada, traversing through
the sky, came to Suka employed in studying the scriptures. The celestial
Rishi came for the object of asking Suka the meaning of certain portions
of the Vedas. Beholding the celestial Rishi Narada arrived at his
retreat, Suka worshipped him by offering him the Arghya according to the
rites laid down in the Vedas. Pleased with the honours bestowed upon him,
Narada addressed Suka, saying,--Tell me, O foremost of righteous persons,
by what means, O dear child, may I accomplish what is for thy highest
good!--Hearing these words of Narada, Suka, said unto him, O Bharata,
these words:--It behoveth thee to instruct me in respect of that which
may be beneficial to me:

'Narada said, In days of yore the illustrious Sanatkumara had said these
words unto certain Rishis of cleansed souls that had repaired to him for
enquiring after the truth. There is no eye like that of knowledge. There
is no penance like renunciation. Abstention from sinful acts, steady
practice of righteousness, good conduct, the due observance of all
religious duties,--these constitute the highest good. Having obtained the
status of humanity which is fraught with sorrow, he that becomes attached
to it, becomes stupefied: such a man never succeeds in emancipating
himself from sorrow. Attachment (to things of the world) is an indication
of sorrow. The understanding of person that is attached to worldly things
becomes more and more enmeshed in the net of stupefaction. The man who
becomes enmeshed in the net of stupefaction attains to sorrow, both here
and hereafter. One should, by every means in one's power, restrain both
desire and wrath if one seeks to achieve what is for one's good. Those
two (viz., desire and wrath) arise for only destroying one's good. [1756]
One should always protect one's penances from wrath, and one's prosperity
from pride. One should always protect one's knowledge from honour and
dishonour and, one's soul from error. [1757] Compassion is the highest
virtue. Forgiveness is the highest might. The knowledge of self is the
highest knowledge. There is nothing higher than truth. It is always
proper to speak the truth. It is better again to speak what is beneficial
than to speak what is true. I hold that that is truth which is fraught
with the greatest benefit in all creatures. [1758] That man is said to be
truly learned and truly possessed of wisdom who abandons every act, who
never indulges in hope, who is completely dissociated from all worldly
surroundings, and who has renounced everything that appertains to the
world. That person who, without being attached thereto, enjoys all
objects of sense with the aid of senses that are completely under his
control, who is possessed of a tranquil soul, who is never moved by joy
of sorrow, who is engaged in Yoga-meditation, who lives in companionship
with the deities presiding over his senses and dissociated also from
them, and who, though endued with a body, never regards himself as
identifiable with it, becomes emancipated and very soon attains to that
which is highest good. One who never sees others, never touches others,
never talks with others, soon, O ascetic, attains to what is for one's
highest good. One should not injure any creature. On the other hand, one
should conduct oneself in perfect friendliness towards all. Having
obtained the status of humanity, one should never behave inimically
towards any being. A complete disregards for all (worldly) things,
perfect contentments, abandonment of hope of every kind, and
patience,--these constitute the highest good of one that has subjugated
one's senses and acquired a knowledge of self. Casting off all
attachments, O child, do thou subjugate all thy senses, and by that means
attain to felicity both here and hereafter. They that are free from
cupidity have never to suffer any sorrow. One should, therefore, cast off
all cupidity from one's soul. By casting off cupidity, O amiable and
blessed one, thou shalt be able to free thyself from sorrow and pain. One
who wishes to conquer that which is unconquerable should live devoting
oneself to penances, to self-restraint, to taciturnity, to a subjugation
of the soul. Such a person should live in the midst of attachments
without being attached to them. [1759] That Brahmana who lives in the
midst of attachments without being attached to them and who always lives
in seclusion, very soon attains to the highest felicity. That man who
lives in happiness by himself in the midst of creatures who are seen to
take delight in leading lives of sexual union, should be known to be a
person whose thirst has been slaked by knowledge. It is well known that
that man whose thirst has been slaked by knowledge has never to indulge
in grief. One attains to the status of the deities by means of good acts;
to the status of humanity by means of acts that are good and bad; while
by acts that are purely wicked, one helplessly falls down among the lower
animals. Always assailed by sorrow and decrepitude and death, a living
creature is being cooked in this world (in the cauldron of Time). Dost
thou not known it? Thou frequently regardest that to be beneficial which
is really injurious; that to be certain which is really uncertain; and
that to be desirable and good which is undesirable and not good. Alas,
why dost thou not awake to a correct apprehension of these? Like a
silkworm that ensconces itself in its own cocoon, thou art continually
ensconcing thyself in a cocoon made of thy own innumerable acts born of
stupefaction and error. Alas, why chest thou not awake to a correct
apprehension of thy situation? No need of attaching thyself to things of
this world. Attachment to worldly objects is productive of evil. The
silk-worm that weaves a cocoon round itself is at last destroyed by its
own act. Those persons that become attached to sons and spouses and
relatives meet with destruction at last, even as wild elephants sunk in
the mire of a lake are gradually weakened till overtaken by Death.
Behold, all creatures that suffer themselves to be dragged by the net of
affection become subject to great grief even as fishes on land, dragged
thereto by means of large nets! Relatives, sons, spouses, the body
itself, and all one's possessions stored with care, are unsubstantial and
prove of no service in the next world. Only acts, good and bad, that one
does, follow one to the other world. When it is certain that thou shalt
have to go helplessly to the other world, leaving behind thee all these
things alas, why dost thou then suffer thyself to be attached to such
unsubstantial things of no value, without attending to that which
constitutes thy real and durable wealth? The path which thou shalt have
to travel through is without resting places of any kind (in which to take
rest). There is no support along that way which one may catch for
upholding oneself. The country through which it passes is unknown and
undiscovered. It is, again enveloped in thick darkness. Alas, how shalt
thou proceed along that way without equipping thyself with the necessary
expenses? When thou shalt go along that road, nobody will follow thee
behind. Only thy acts, good and bad, will follow behind thee when thou
shalt depart from this world for the next. One seeks one's object of
objects by means of learning, acts, purity (both external and internal),
and great knowledge. When that foremost of objects is attained, one
becomes freed (from rebirth). The desire that one feels for living in the
midst of human habitations is like a binding cord. They that are of good
acts succeed in tearing that bond and freeing themselves. Only risen of
wicked deeds do not succeed in breaking them. The river of life (or the
world) is terrible. Personal beauty or form constitutes its banks. The
mind is the speed of its current. Touch forms its island. Taste
constitutes its current. Scent is its mire. Sound is its waters. That
particular part of it which leads towards heaven is attended with great
difficulties. Body is the boat by which one must cross that river.
Forgiveness is the oar by which it is to be propelled. Truth is the
ballast that is to steady that boat. The practice of righteousness is the
string that is to be attached to the mast for dragging that boat along
difficult waters. Charity of gift constitutes the wind that urges the
sails of that boat. Endued with swift speed, it is with that boat that
one must cross the river of life. Cast off both virtue and vice, and
truth and falsehood. Having cast off truth and falsehood, do thou cast
off that by which these are to be cast off. By casting off all purpose,
do thou cast off virtue; do thou cast off sin also by casting off all
desire. With the aid of the understanding, do thou cast off truth and
falsehood; and, at last, do thou cast off the understanding itself by
knowledge of the highest topic (viz., the supreme Soul). Do thou cast off
this body having bones for its pillars; sinews for its binding strings
and cords; flesh and blood for its outer plaster; the skin for its outer
case; full of urine and faeces and, therefore, emitting a foul smell;
exposed to the assaults of decrepitude and sorrow; forming the seat of
disease and weakened by pain; possessed of the attribute of Rajas in
predominance: not permanent or durable, and which serves as the
(temporary) habitation of the indwelling creature. This entire universe
of matter, and that which is called Mahat or Buddhi, are made up of the
(five), great elements. That which is called Mahat is due to the action
of the Supreme. The five senses, the three attributes of Tamas, Sattwa,
and Rajas,--these (together with those which have been mentioned before)
constitute a tale of seventeen. These seventeen, which are known by the
name of the Unmanifest, with all those that are called Manifest, viz.,
the five objects of the five senses, (that is to say, form, taste, sound,
touch, and scent), with Consciousness and the Understanding, form the
well-known tale of four and twenty. When endued with these four and
twenty possessions, one comes to be called by the name of Jiva (or
Puman). He who knows the aggregate of three (viz., Religion, Wealth, and
Pleasure), as also happiness and sorrow and life and death, truly and in
all their details, is said to know growth and decay. Whatever objects
exist of knowledge, should be known gradually, one after another. All
objects that are apprehended by the senses are called Manifest. Whatever
objects transcend the senses and are apprehended by means only of their
indications are said to be Unmanifest. By restraining the senses, one
wins great gratification, even like a thirsty and parched traveller at a
delicious shower of rain. Having subjugated the senses one beholds one's
soul spread out for embracing all objects, and all objects in one's soul.
Having its roots in knowledge, the puissance is never lost of the man who
(thus) beholds the Supreme in his soul,--of the man, that is to say, who
always beholds all creatures in all conditions (in his own soul). [1760]
He who by the aid of knowledge, transcends all kinds of pain born of
error and stupefaction, never catches any evil by coming into contact
with all creatures. [1761] Such a man, his understanding being fully
displayed, never finds fault with the course of conduct that prevails in
the world. One conversant with Emancipation says that the Supreme Soul is
without beginning and without end; that it takes birth as all creatures;
that it resides (as a witness) in the Jiva-soul; that it is inactive, and
without form. Only that man who meets with grief in consequence of his
own misdeeds, slays numerous creatures for the purpose of warding off
that grief. [1762] In consequence of such sacrifices, the performers have
to attain to rebirths and have necessarily to perform innumerable acts on
every side. Such a man, blinded by error, and regarding that to be
felicity which is really a source of grief, is continually rendered
unhappy even like a sick person that eats food that is improper. Such a
man is pressed and grinded by his acts like any substance that is
churned. Bound by his acts, he obtains re-birth, the order of his life
being determined by the nature of his acts. Suffering many kinds of
torture, he travels in a repeated round of rebirths even like a wheel
that turns ceaselessly. Thou, however, hast cut through all thy bonds.
Thou, abstainest from all acts! Possessed of omniscience and the master
of all things, let success be thine, and do thou become freed from all
existent objects. Through subjugation of their senses and the power of
their penances, many persons (in days of yore), having destroyed the
bonds of action, attained to high success and uninterrupted felicity.'"



SECTION CCCXXXI

"'Narada said, By listening to such scriptures as are blessed, as bring
about tranquillity, as dispel grief, and as are productive of happiness,
one attains to (a pure) understanding, and having attained to it obtains
to high 'felicity. A thousand causes of sorrow, a hundred causes of fear,
from day to day, afflict one that is destitute of understanding, but not
one that is possessed of wisdom and learning. Do thou, therefore, listen
to some old narratives as I recite them to you, for the object of
dispelling thy griefs. If one can subjugate one's understanding, one is
sure to attain to happiness. By association of what is undesirable and
dissociation from what is agreeable, only men of little intelligence,
become subject to mental sorrow of every kind. When things have become
past, one should not grieve, thinking of their merits. He that thinks of
such past things with affection can never emancipate himself. One should
always seek to find out the faults of those things to which one begins to
become attached. One should always regard such things to be fraught with
much evil. By doing so, one should soon free oneself therefrom. The man
who grieves for what is past fails to acquire either wealth or religious
merit or fame. That which exists no longer cannot be obtained. When such
things pass away, they do not return (however keen the regret one may
indulge in for their sake). Creatures sometimes acquire and sometimes
lose worldly object. No man in this world can be grieved by all the
events that fall upon him. Dead or lost, he who grieves for what is past,
only gets sorrow for sorrow. Instead of one sorrow, he gets two. [1763]
Those men who, beholding the course of life and death in the world with
the aid of their intelligence, do not shed tears, are said to behold
properly. Such persons have never to shed tears, (at anything that may
happen). When any such calamity comes, productive of either physical or
mental grief, as is incapable of being warded off by even one's best
efforts, one should cease to reflect on it with sorrow. This is the
medicine for sorrow, viz., not to think of it. By thinking of it, one can
never dispel it; on the other hand, by thinking upon sorrow, one only
enhances it. Mental griefs should be killed by wisdom; while physical
grief should be dispelled by medicines. This is the power of knowledge.
One should not, in such matters, behave like men of little
understandings. Youth, beauty, life, stored wealth, health, association
with those that are loved,--these all are exceedingly transitory. One
possessed of wisdom should never covet them. One should not lament
individually for a sorrowful occurrence that concerns an entire
community. Instead of indulgence in it when grief comes, one should seek
to avert it and apply a remedy as soon as one sees the opportunity for
doing it. There is no doubt that in this life the measure of misery is
much greater than that of happiness. There is no doubt in this that all
men show attachment for objects of the senses and that death is regarded
as disagreeable. That man who casts off both joy and sorrow, is said to
attain to Brahma. When such a man departs from this world, men of wisdom
never indulge in any sorrow on his account. In spending wealth there is
pain. In protecting it there is pain. In acquiring it there is pain.
Hence, when one's wealth meets with destruction, one should not indulge
in any sorrow for it. Men of little understanding, attaining to different
grades of wealth, fail to win contentment and at last perish in misery.
Men of wisdom, however, are always contented. All combinations are
destined to end in dissolution. All things that are high are destined to
fall down and become low. Union is sure to end in disunion anti life is
certain to end in death. Thirst is unquenchable. Contentment is the
highest happiness. Hence, persons of wisdom regard contentment to be the
most precious wealth. One's allotted period of life is running
continually. It stops not in its course for even a single moment. When
one's body itself is not durable, what other thing is there (in this
world) that one should reckon as durable? Those persons who, reflecting
on the nature of all creatures and concluding that it is beyond the grasp
of the mind, turn their attention to the highest path, and, setting out,
achieve a fair progress in it, have not to indulge in sorrow. [1764] Like
a tiger seizing and running away with its prey, Death seizes and runs
away with the man that is employed in such (unprofitable) occupation and
that is still unsatiated with objects of desire and enjoyment. One should
always seek to emancipate oneself from sorrow. One should seek to dispel
sorrow by beginning one's operations with cheerfulness, that is, without
indulging in sorrow the while, having freed oneself from a particular
sorrow, one should act in such a way as to keep sorrow at a distance by
abstaining from all faults of conduct. [1765] The rich and the poor alike
find nothing in sound and touch and form and scent and taste, after the
immediate enjoyment thereof. [1766] Before union, creatures are never
subject to sorrow. Hence, one that has not fallen off from one's original
nature, never indulges in sorrow when that union comes to an end. [1767]
One should restrain one's sexual appetite and the stomach with the aid of
patience. One should protect one's hands and feet with the aid of the
eye. One's eyes and ears and the other senses should be protected by the
mind. One's mind and speech should be ruled with the aid of wisdom.
Casting off love and affection for persons that are known as well as for
those that are unknown, one should conduct oneself with humility. Such a
person is said to be possessed of wisdom, and such a one surely finds
happiness. That man who is pleased with his own Soul [1768] who is devoted
to Yoga, who depends upon nothing out of self, who is without cupidity,
and who conducts himself without the assistance of anything but his self,
succeeds in attaining to felicity.'"



SECTION CCCXXXII

"'Narada said, When the vicissitudes of happiness and sorrow appear or
disappear, the transitions are incapable of being prevented by either
wisdom or policy or exertion. Without allowing oneself to fall away from
one's true nature, one should strive one's best for protecting one's own
Self. He who betakes himself to such care and exertion, has never to
languish. Regarding Self as something dear, one should always seek to
rescue oneself from decrepitude, death, and disease. Mental and physical
diseases afflict the body, like keen-pointed shafts shot from the bow by
a strong bowman. The body of a person that is tortured by thirst, that is
agitated by agony, that is perfectly helpless, and that is desirous of
prolonging his life, is dragged towards destruction. [1769] Days and
nights are ceaselessly running bearing away in their current the periods
of life of all human beings. Like currents of rivers, these flow
ceaselessly without ever turning back. [1770] The ceaseless succession of
the lighted and the dark fortnights is wasting all mortal creatures
without stopping for even a moment in this work. Rising and setting day
after day, the Sun, who is himself undecaying, is continually cooking the
joys and sorrows of all men. The nights are ceaselessly going away,
taking with them the good and bad incidents that befall man, that depend
on destiny, and that are unexpected by him. If the fruits of man's acts
were not dependent on other circumstances, then one would obtain whatever
object one would desire. Even men of restrained senses, of cleverness,
and of intelligence, if destitute of acts, never succeed in earning any
fruits. [1771] Others, though destitute of intelligence and unendued with
accomplishments of any kind, and who are really the lowest of men, are
seen, even when they do not long after success, to be crowned with the
fruition of all their desires. [1772] Some one else, who is always ready
to do acts of injury to all creatures, and who is engaged in deceiving
all the world, is seen to wallow in happiness. Some one that sits idly,
obtains great prosperity; while another, by exerting earnestly, is seen
to miss desirable fruits almost within his reach. [1773] Do thou ascribe
it as one of the faults of man! The vital seed, originating in one's
nature from sight of one person, goes to another person. When imparted to
the womb, it sometimes produces an embryo and sometimes fails. When
sexual congress fails, it resembles a mango tree that puts forth a great
many flowers without, however, producing a single fruit. [1774] As regards
some men who are desirous of having offspring and who, for the fruition
of their object, strive heartily (by worshipping diverse deities), they
fail to procreate an embryo in the womb. Some person again, who fears the
birth of an embryo as one fears a snake of virulent poison, finds a
long-lived son born unto him and who seems to be his own self come back
to the stages through which he has passed. Many persons with ardent
longing for offspring and cheerless on that account, after sacrificing to
many deities and undergoing severe austerities, at last beget children,
duly borne for ten long months (in the wombs of their spouses), that
prove to be veritable wretches of their race. Others, who have been
obtained through virtue of such blessed rites and observances, at once
obtain wealth and grain and diverse other sources of enjoyment earned and
stored by their sires. In an act of congress, when two persons of
opposite sexes come into contact with one another, the embryo takes birth
in the womb, like a calamity afflicting the mother. Very soon after the
suspension of the vital breaths, other physical forms possess that
embodied creature whose gross body has been destroyed but whose acts have
all been performed with that gross body made of flesh and phlegm. [1775]
Upon the dissolution of the body, another body, which is as much
destructible as the one that is destroyed, is kept ready for the burnt
and destroyed creature (to migrate into) even as one boat goes to another
for transferring to itself the passengers of the other. [1776] In
consequence of an act of congress, a drop of the vital seed, that is
inanimate, is cast into the womb. I ask thee, through whose or what care
is the embryo kept alive? That part of the body into which the food that
is eaten goes and where it is digested, is the place where the embryo
resides, but it is not digested there. In the womb, amid urine and
faeces, one's sojourn is regulated by Nature. In the matter of residence
therein or escape therefrom, the born creature is not a free agent. In
fact, in these respects, he is perfectly helpless. Some embryos fall from
the womb (in an undeveloped state). Some come out alive (and continue to
live). While as regards some, they meet with destruction in the womb,
after being quickened with life, in consequence of some other bodies
being ready for them (through the nature of their acts). [1777] That man
who, in an act of sexual congress, injects the vital fluid, obtains from
it a son or daughter. The offspring thus obtained, when the time comes,
takes part in a similar act of congress. When the allotted period of a
person's life is at its close, the five primal elements of his body
attain to the seventh and the ninth stages and then cease to be. The
person, however, undergoes no change. [1778] Without doubt, when persons
are afflicted by diseases as little animals assailed by hunters, they
then lose the powers of rising up and moving about. If when men are
afflicted by diseases, they wish to spend even vast wealth, physicians
with their best efforts fail to alleviate their pain. Even physicians,
that are well-skilled and well-up in their scriptures and well-equipt
with excellent medicines, are themselves afflicted by disease like
animals assailed by hunters. Even if men drink many astringents and
diverse kinds of medicated ghee, they are seen to be broken by
decrepitude like trees by strong elephants. When animals and birds and
beasts of prey and poor men are afflicted by ailments, who treats them
with medicines? Indeed, these are not seen to be ill. Like larger animals
assailing smaller ones, ailments are seen to afflict even terrible kings
of fierce energy and invincible prowess. All men, reft of the power of
even uttering cries indicate of pain, and overwhelmed by error and grief,
are seen to be borne away along the fierce current into which they have
been thrown. Embodied creatures, even when seeking to conquer nature, are
unable to conquer it with the aid of wealth, of sovereign power, or of
the austerest penances. [1779] If all attempts men make were crowned with
success, then men would never be subject to decrepitude, would never come
upon anything disagreeable, and lastly would be crowned with fruition in
respect of all their wishes. All men wish to attain to gradual
superiority of position. To gratify this wish they strive to the best of
their power. The result, however, does not agree with wish. [1780] Even
men that are perfectly heedful, that are honest, and brave and endued
with prowess, are seen to pay their adorations to men intoxicated with
the pride of affluence and with even alcoholic stimulants. [1781] Some men
are seen whose calamities disappear before even these are marked or
noticed by them. Others there are who are seen to possess no wealth but
who are free from misery of every kind. A great disparity is observable
in respect of the fruits that wait upon conjunctions of acts. Some are
seen to bear vehicles on their shoulders, while some are seen to ride on
those vehicles. All men are desirous of affluence and prosperity. A few
only have cars (and elephants and steeds) dragged (or walking) in their
processions. Some there are that fail to have a single spouse when their
first-wedded ones are dead; while others have hundreds of spouses to call
their own. Misery and happiness are the two things that exist side by
side. Men have either misery or happiness. Behold, this is a subject of
wonder! Do not, however, suffer thyself to be stupefied by error at such
a sight! Cast off both righteousness and sin! Cast off also truth and
falsehood! Having cast off truth and falsehood, do thou then cast off
that with whose aid thou shalt cast off the former! O best of Rishis, I
have now told thee that which is a great misery! With the aid of such
instructions, the deities (who were all human beings) succeeded in
leaving the Earth for becoming the denizens of heaven!

"'Hearing these words of Narada Suka, endued with great intelligence and
possessed of tranquillity of mind, reflected upon the drift of the
instructions he received, but could not arrive at any certainty of
conclusion. He understood that one suffers great misery in consequence of
the accession of children and spouses; that one has to undergo great
labour for the acquisition of science and Vedic lore. He, therefore,
asked himself, saying,--What is that situation which is eternal and which
is free from misery of every kind but in which there is great
prosperity?--Reflecting for a moment upon the course ordained for him to
run through, Suka, who was well acquainted with the beginning and the end
of all duties, resolved to attain to the highest end that is fraught with
the greatest felicity. He questioned himself, saying,--How shall I,
tearing all attachments and becoming perfectly free, attain to that
excellent end? How, indeed, shall I attain to that excellent situation
whence there is no return into the ocean of diverse kinds of birth! I
desire to obtain that condition of existence whence there is no return!
Casting off all kinds of attachments, arrived at certainty by reflection
with the aid of the mind, I shall attain to that end! I shall attain to
that situation in which thy Soul will nave tranquillity, and when I shall
be able to dwell for eternity without being subject to decrepitude or
change. It is, however, certain that that high end cannot be attained
without the aid of Yoga. One that has attained to the state of perfect
knowledge and enlightenment never receives an accession of low
attachments through acts. [1782] I shall, therefore, have recourse to
Yoga, and casting off this body which is my present residence, I shall
transform myself into wind and enter that mass of effulgence which is
represented by the sin. [1783] When Jiva enters that mass of effulgence,
he no longer suffers like Shoma who, with the gods, upon the exhaustion
of merit, falls down on the Earth and having once more acquired
sufficient merit returns to heavens. [1784] The moon is always seen to
wane and once more wax. Seeing this waning and waxing that go on
repeatedly, I do not wish to have a form of existence in which there are
such changes. The Sun warms all the worlds by means of his fierce rays.
His disc never undergoes any diminution. Remaining unchanged, he drinks
energy from all things. Hence, I desire to go into the Sun of blazing
effulgence. [1785] There I shall live, invincible by all, and in my inner
soul freed from all fear, having cast off this body of mine in the solar
region. With the great Rishis I shall enter the unbearable energy of the
Sun. I declare unto all creatures, unto these trees, these elephants,
these mountains, the Earth herself, the several points of the compass,
the welkin, the deities, the Danavas, the Gandharvas, the Pisachas, the
Uragas, and the Rakshasas, that I shall, verily, enter all creatures in
the world. [1786] Let all the gods with the Rishis behold the prowess of
my Yoga today!--Having said these words, Suka, informed Narada of world
wide celebrity of his intention. Obtaining Narada's permission, Suka then
proceeded to where his sire was. Arrived at his presence, the great Muni,
viz., the high-souled and Island-born Krishna, Suka walked round him and
addressed him the usual enquiries. Hearing of Suka's intention, the
highsouled Rishi became highly pleased. Addressing him, the great Rishi
said,--O son, O dear son, do thou stay here to-day so that I may behold
thee for some time for gratifying my eyes,--Suka, however, was
indifferent to that request. Freed from affection and all doubt, he began
to think only of Emancipation, and set his heart on the journey. Leaving
his sire, that foremost of Rishis then proceeded to the spacious breast
of Kailasa which was inhabited by crowds of ascetics crowned with
success.'"



SECTION CCCXXXIII

"Bhishma said, Having ascended the summit of the mountain, O Bharata, the
son of Vyasa sat down upon a level spot free from blades of grass and
retired from the haunts of other creatures. Agreeably to the direction of
the scriptures and to the ordinances laid down, that ascetic, conversant
with the gradual order of the successive processes of Yoga, held his soul
first in one place and then in another, commencing from his feet and
proceeding through all the limbs. Then when the Sun had not risen long,
Suka sat, with his face turned Eastwards, and hands and feet drawn in, in
an humble attitude. In that spot where the intelligent son of Vyasa sat
prepared to address himself to Yoga, there were no flocks of birds, no
sound, and no sight that was repulsive or terror-inspiring. He then
beheld his own Soul freed from all attachments. Beholding that highest of
all things, he laughed in joy. [1787] He once more set himself pre-pared
to Yoga for attaining to the path of Emancipation. Becoming the great
master of Yoga, he transcended the element of space. He then
circumambulated the celestial Rishi Narada, and represented unto that
foremost of Rishis the fact of his having addressed himself to the
highest Yoga.

"Suka said,--I have succeeded in beholding the path (of Emancipation), I
have addrest myself to it. Blessed be thou, O thou of wealth of penances!
I shall, through thy grace, O thou of great splendour, attain to an end
that is highly desirable!"

"Bhishma said,--'Having received the permission of Narada, Suka the son
of the Island-born Vyasa saluted the celestial Rishi and once more set
himself to Yoga and entered the element of space. Ascending then from the
breast of the Kailasa mountain, he soared into the sky. Capable of
traversing through the welkin, the blessed Suka of fixed conclusion, then
identified himself with the element of Wind. As that foremost of
regenerate ones, possessed of effulgence like that of Garuda, was
traversing through the skies with the speed of the wind or thought, all
creatures, cast their eyes upon him. Endued with the splendour of fire or
the Sun, Suka then regarded the three worlds in their entirety as one
homogenous Brahma, and proceeded along that path of great length. Indeed,
all creatures mobile and immobile, cast their eyes upon him as he
proceeded with concentrated attention, and a tranquil and fearless soul.
All creatures, agreeably to the ordinance and according to their power,
worshipped him with reverence. The denizens of heaven rained showers of
celestial flowers upon him. Beholding him, all the tribes of Apsaras and
Gandharvas became filled with wonder. The Rishis also, that were crowned
with success, became equally amazed. And they asked themselves,--who is
this one that has attained to success by his penances?--With gaze
with-drawn from his own body but turned upwards he is filling us all with
pleasure by his glances!--Of highly righteous soul and celebrated
through-out the three worlds, Suka proceeded in silence, his face turned
towards the East and gaze directed towards the sun. As he proceeded, he
seemed to fill the entire welkin with an all-pervading noise. Beholding
him coming in that way, all the tribes of the Apsaras, struck with awe, O
king, became filled with amazement. Headed by Panchachuda and others,
they looked at Suka with eyes expanded by wonder. And they asked one
another, saying;--What deity is this one that has attained to such a high
end? Without doubt, he comes hither, freed from all attachments and
emancipated from all desires!--Suka then proceeded to the Malaya
mountains where Urvasi and Purvachitti used to dwell always. Both of them
beholding the energy of the son of the great regenerate Rishi, became
filled with wonder. And they said,--Wonderful is this concentration of
attention (to Yoga) of a regenerate youth who was accustomed to the
recitation and study of the Vedas! Soon will he traverse the entire
welkin like the Moon. It was by dutiful service and humble ministrations
towards his sire that he acquired this excellent understanding. He is
firmly attached to his sire, possessed of austere penances, and is very
much loved by his sire. Alas, why has he been dismissed by his
inattentive father to proceed (thus) along a way whence there is no
return?--Hearing these words of Urvasi, and attending to their import,
Suka, that foremost of all persons conversant with duties, cast his eyes
on all sides, and once more beheld the entire welkin, the whole Earth
with her mountains and waters and forests, and also all the lakes and
rivers. All the deities also of both sexes, joining their hands, paid
reverence to the son of the Island-born Rishi and gazed at him with
wonder and respect. That foremost of all righteous men, Suka, addressing
all of them, said these words,--If my sire follow me and repeatedly call
after me by my name, do all of you together return him an answer for me.
Moved by the affection all of you bear for me, do you accomplish this
request of mine!--Hearing these words of Suka, all the points of the
compass, all the forest, all the seas, all the rivers, and all the
mountains, answered him from every side, saying,--We accept thy command,
O regenerate one! It shall be as thou sayst! It is in this way that we
answer the words spoken by the Rishi!



SECTION CCCXXXIV

"Bhishma said, 'Having spoken in this way (unto all things), the
regenerate Rishi of austere penances, viz., Suka, stayed on his success
casting off the four kinds of faults. Casting off also the eight kinds of
Tamas, he dismissed the five kinds of Rajas. Endued with great
intelligence, he then cast off the attribute of Sattwa. All this seemed
exceedingly wonderful. He then dwelt in that eternal station that is
destitute of attributes, freed from every indication, that is, in Brahma,
blazing like a smokeless fire. Meteors began to shoot. The points of the
compass seemed to be ablaze. The Earth trembled. All those phenomena
seemed exceedingly wonderful. The trees began to cast off their branches
and the mountains their summits. Loud-reports (as of thunder) were heard
that seemed to rive the Himavat mountains. The sun seemed at that moment
to be shorn of splendour. Fire refused to blaze forth. The lakes and
rivers and seas were all agitated. Vasava poured showers of rain of
excellent taste and fragrance. A pure breeze began to blow, bearing
excellent perfumes. Suka as he proceeded through the welkin, beheld two
beautiful summits, one belonging to Himavat and another to Meru. These
were in close contact with each other. One of them was made of gold and
was, therefore yellow; the other was white, being made of silver. Each of
them, O Bharata, was a hundred yojanas in height and of the same measure
in breadth. Indeed, as Suka journeyed towards the north, he saw those two
beautiful summits. With a fearless heart he dashed against those two
summits that were united with each other. Unable to bear the force, the
summits were suddenly rent in twain. The sight they thereupon presented,
O monarch, was exceedingly wonderful to behold. Suka pierced through
those summits, for they were unable to stop his onward course. At this a
loud noise arose in heaven, made by the denizens thereof. The Gandharvas
and the Rishis also and others that dwelt in that mountain being rent in
twain and Suka passing through it. Indeed, O Bharata, a loud noise was
heard everywhere at that moment, consisting of the words--Excellent,
Excellent!--He was adored by the Gandharvas and the Rishis, by crowds of
Yakshas and Rakshasas, and all tribes of the Vidyadharas. The entire
firmament became strewn with celestial flowers showered from heaven at
that moment when Suka thus pierced through that impenetrable barrier, O
monarch! The righteous-souled Suka then beheld from a high region the
celestial stream Mandakini of great beauty, running below through a
region adorned by many flowering groves and woods. In these waters many
beautiful Apsaras were sporting. Beholding Suka who was bodiless, those
unclad aerial beings felt shame. Learning that Suka had undertaken his
great journey, his sire Vyasa, filled with affection, followed him behind
along the same aerial path. Meanwhile Suka, proceeding through that
region of the firmament that is above the region of the wind displayed
his Yoga-prowess and identified himself with Brahma. [1788] Adopting the
subtile path of high Yoga, Vyasa of austere penances, reached within the
twinkling of the eye that spot whence Suka first undertook his journey.
Proceeding along the same way, Vyasa beheld the mountain summit rent in
twain and through which Suka has passed. Encountering the Island-born
ascetic, the Rishis began to represent to him the achievements of his
son. Vyasa, however, began to indulge in lamentations, loudly calling
upon his son by name and causing the three worlds to resound with the
noise he made. Meanwhile, the righteous-souled Suka, who had entered the
elements, had become their soul and acquired omnipresence, answered his
sire by uttering the monosyllable Bho in the form of an echo. At this,
the entire universe of mobile and immobile creatures, uttering the
monosyllable Bho, echoed the answer of Suka. From that time to this, when
sounds are uttered in mountain-caves or on mountain-breasts, the latter,
as if in answer to Suka still echo them (with the monosyllable Bho).
Having cast off all the attributes of sound, etc., and showing his
Yoga-prowess in the manner of his disappearance, Suka in this way
attained to the highest station. Beholding that glory and puissance of
his son of immeasurable energy, Vyasa sat down on the breast of the
mountain and began to think of his son with grief. The Apsaras were
sporting on the banks of the celestial stream Mandakini, seeing the Rishi
seated there, became all agitated with grave shame and lost heart. Some
of them, to hide their nudity, plunged into the stream, and some entered
the groves hard by, and some quickly took up their clothes, at beholding
the Rishi. (None of them had betrayed any signs of agitation at sight of
his son). The Rishi, beholding these movements, understood that his son
had been emancipated from all attachments, but that he himself was not
freed therefrom. At this he became filled with both joy and shame. As
Vyasa was seated there, the auspicious god Siva, armed with Pinaka,
surrounded on all sides by many deities and Gandharvas and adored by all
the great Rishis came thither. Consoling the Island-born Rishi who was
burning with grief on account of his son, Mahadeva said these words unto
him.--Thou hadst formerly solicited from me a son possessed of the energy
of Fire, of Water, of Wind, and of Space; Procreated by thy penances, the
son that was born unto thee was of that very kind. Proceeding from my
grace, he was pure and full of Brahma-energy. He has attained to the
highest end--an end which none can win that has not completely subjugated
his senses, nor can be won by even any of the deities. Why then, O
regenerate Rishi, dost thou grieve for that son? As long as the hills
will last, as long as the ocean will last, so long will the fame of thy
son endure undiminished! Through my grace, O great Rishi thou shalt
behold in this world a shadowy form resembling thy son, moving by the
side and never deserting thee for a single moment!--Thus favoured by the
illustrious Rudra himself, O Bharata, the Rishi beheld a shadow of his
son by his side. He returned from that place, filled with joy at this. I
have now told thee, O chief of Bharata's race, everything regarding the
birth and life of Suka about which thou hadst asked me. The celestial
Rishi Narada and the great Yogin Vyasa had repeatedly told all this to me
in days of yore when the subject was suggested to him in course of
conversation. That person devoted to tranquillity hears this sacred
history directly connected with the topic of Emancipation is certain to
attain to the highest end." [1789]



SECTION CCCXXXV

"Yudhishthira said, 'If a man be a house-holder or a Brahmacharin, a
forest-recluse or a mendicant, and if he desires to achieve success, what
deity should he adore? How can he certainly acquire heaven and attain
that which is of the highest benefit (viz., Emancipation)? According to
what ordinances should he perform the homa in honour of the gods and the
Pitris? What is the region to which one goes when one becomes
emancipated? What is the essence of Emancipation? What should one do so
that one, having attained to heaven, would not have to fall down thence?
Who is the deity of the deities? And who is the Pitri of the Pitris? Who
is he that is superior to him, who is the deity of the deities and the
Pitri of the Pitris? Tell me all this, O Grandsire!'

"Bhishma said, O thou that art well acquainted with the art of
questioning, this question that thou hast asked me, O sinless one, is one
that touches a deep mystery. One cannot answer it with the aid of the
science of argumentation, even if one were to strive for a hundred years.
Without the grace of Narayana, O king, or an accession of high knowledge,
this question of thine is incapable of being answered. Connected though
this topic be with a deep mystery, I shall yet, O slayer of foes, expound
it to thee! [1790] In this connection is cited the old history of the
discourse between Narada and the Rishi Narayana. I heard it from my sire
that in the Krita age, O monarch, during the epoch of the Self-born Manu,
the eternal Narayana, the Soul of the universe, took birth as the son of
Dharma in a quadruple form, viz., as Nara, Narayana, Hari, and the
Self-create Krishna. [1791] Amongst them all, Narayana and Nara underwent
the severest austerities by repairing to the Himalayan retreat known by
the name of Vadari, by riding on their golden ears. Each of those cars
was furnished with eight wheels, and made up of the five primal elements,
and looked exceedingly beautiful. [1792] Those original regents of the
world who had taken birth as the sons of Dharma, became exceedingly
emaciated in person in consequence of the austerities they had undergone.
Indeed, for those austerities and for their energy, the very deities were
unable to look at them. Only that deity with whom they were propitiated
could behold them. Without doubt, with his heart devoted to them, and
impelled by a longing desire to be-hold them, Narada dropped down on
Gandhamadana from a summit of the high mountains of Meru and wandered
over all the world. Possessed of great speed, he at last repaired to that
spot whereon was situated the retreat of Vadari. Impelled by curiosity he
entered that retreat at the hour of Nara's and Narayana's, performing
their daily rites. He said unto himself.--This is truly the retreat of
that Being in whom are established all the worlds including the deities,
the Asuras, the Gandharvas, the Kinnaras, and the great snakes! There was
only one form of this great Being before. That form took birth in four
shapes for the expansion of the race of Dharma which have been reared by
that deity. How wonderful it is that Dharma has thus been honoured by
these four great deities viz., Nara, Narayana, and Hari and Krishna! In
this spot Krishna and Hari dwelt formerly. The other two, however, viz.,
Nara and Narayana, are now dwelling here engaged in penances for the
object of enhancing their merit. These two are the highest refuge of the
universe. What can be the nature of the daily rites these two perform?
They are the sires of all creatures, and the illustrious deities of all
beings. Endued with high intelligence, what is that deity whom these two
worship? Who are those Pitris whom these two Pitris of all beings
adore?--Thinking of this in his mind, and filled with devotion towards
Narayana, Narada suddenly appeared before those two gods. After those two
deities had finished their adoration to _their_ deities and the Rishis,
they looked at the celestial Rishi arrived at their retreat. The latter
was honoured with those eternal rites that are ordained in the
scriptures. Beholding that extraordinary conduct of the two original
deities in themselves worshipping other deities and Pitris, the
illustrious Rishi Narada took his seat there, well pleased with the
honours he had received. With a cheerful soul he cast his eyes then on
Narayana, and bowing unto Mahadeva he said these words.

"Narada said, In the Vedas and the Puranas, in the Angas and the
subsidiary Angas thou art sung with reverence, thou art unborn and
eternal. Thou art the Creator. Thou art the mother of the universe. Thou
art the embodiment of Immortality and thou art the foremost of all
things. The Past and the Future, indeed, the entire universe has been
established on thee! The four modes of life, O lord, having the domestic
for their first, ceaselessly sacrifice to thee that art of diverse forms.
Thou art the father and the mother and the eternal preceptor of the
universe. We know not who is that deity or that Pitri unto whom thou art
sacrificing to-day!

"The holy one said, This topic is one about which nothing should be said.
It is an ancient mystery. Thy devotion to me is very great. Hence, O
regenerate one, I shall discourse to thee on it agreeably to the truth.
That which is minute, which is inconceivable, unmanifest, immobile,
durable, destitute of all connection with the senses and the objects of
the senses, that which is dissociated from the (five) elements--that is
called the in-dwelling Soul of all existent creatures. That is known by
the name of Kshetrajna. Transcending the three attributes of Sattwa,
Rajas, and Tamas, that is regarded as Purusha in the scriptures. From Him
hath followed the unmanifest, O foremost of regenerate ones, possessed of
the three attributes of Sattwa, Rajas, and Tamas. Though really
unmanifest, she is called indestructible Prakriti and dwell in all
manifest forms. Know that She is the source whence we two have sprung.
That all-pervading Soul, which is made up of all existent and
non-existent things, is adored by us. Even He is what we worship in all
those rites that we perform in honour of the deities and the Pitris.
There is no higher deity or Pitri than He. O regenerate one, He should be
known as our Soul. It is him that we worship. This course of duties
followed by men has, O regenerate one, been promulgated by Him. It is His
ordinance that we should duly perform all the rites laid down in respect
of the deities and the Pitris. Brahman, Sthanu, Manu, Daksha, Bhrigu,
Dharma, Yama, Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, Vasishtha,
Parameshthi, Vivaswat, Shoma, he that has been called Karddama, Krodha,
Avak, and Krita,--these one and twenty persons, called Prajapatis, were
first born. All of them obeyed the eternal law of the Supreme God
Observing all the rites, in detail, that were ordained in honour of the
deities and the Pitris, all those foremost of regenerate persons acquired
all those objects which they sought. The incorporeal denizens of Heaven
itself bow to that Supreme deity and through His grace they attain to
those fruits and that end which He ordains for them. This is the settled
conclusion of the scriptures that these persons freed from these seven
and ten attributes, (viz., the five senses of knowledge, the five senses
of action, the five vital breaths, and mind and understanding), who have
cast off all acts, and are divested of the five and ten elements which
constitute the gross body, are said to be Emancipate. That which the
Emancipate attain to as their ultimate end is called by the name of
Kshetrajna. He is regarded (in the scriptures) as both possessed of and
free from all the attributes. He can be apprehended by Knowledge alone.
We two have sprung from Him. Knowing him in that way, we adore that
eternal Soul of all things. The Vedas and all the modes of life, though
characterised by divergences of opinion, all worship Him with devotion.
It is He who, speedily moved to grace, confers on them high ends fraught
with felicity. Those persons in this world who, filled with His spirit,
become fully and conclusively devoted to Him, attain to ends that are
much higher, for they succeed in entering Him and becoming merged in his
Self. I have now, O Narada, discoursed to thee on what is high mystery
moved by the love I bear to thee for thy devotion to me. Indeed, in
consequence of that devotion which thou professest towards me, thou hast
succeeded in listening to this my discourse!"



SECTION CCCXXXVI

"Bhishma said, 'Addressed by Narayana, that foremost of beings, in these
words, Narada, the foremost of men, then said these words unto Narayana
for the good of the world.

"Narada said, Let that object be accomplished for which thou, O self-born
Being, hast taken birth in four forms in the house of Dharma! I shall now
repair (to the White Island) for beholding thy original nature. I always
worship my seniors. I have never divulged the secrets of others. O lord
of the universe, I have studied the Vedas with care. I have undergone
austere penances. I have never spoken an untruth. As ordained in the
scriptures, I have always protected the four that should be
protected. [1793] I have always behaved equally towards friends and foes.
Wholly and conclusively devoted to Him, that first of deities, viz., the
Supreme Soul, I incessantly adore Him. Having cleansed my soul by these
acts of special merit, why shall I not succeed in obtaining a sight of
that Infinite Lord of the universe?--Hearing these words of Parameshthi's
son, Narayana, that protector of the scriptures, dismissed him,
saying,--Go, O Narada!--Before dismissing him, however, the great deity
worshipped the celestial Rishi with those rites and ceremonies which have
been laid down in the scriptures by himself. Narada also gave due honours
to the ancient Rishi Narayana. After such honours had been mutually given
and received, the son of Parameshthi departed from that spot. Endued with
high Yoga-puissance, Narada suddenly soared into the firmament and
reached the summit of the mountains of Meru. Proceeding to a retired spot
on that summit, the great ascetic took rest for a short while. He than
cast his eyes towards the north western direction and beheld an
exceedingly wonderful sight. Towards the north, in the ocean of milk,
there is a large island named the White Island. The learned say that its
distance from the mountains of Meru is greater than two and thirty
thousand Yojanas. The denizens of that realm have no senses. They live
without taking food of any kind. Their eyes are winkless. They always
emit excellent perfumes. Their complexions are white. They are cleansed
from every sin. They blast the eyes of those sinners that look at them.
Their bones and bodies are as hard as thunder. They regard honour and
dishonour in the same light. They all look as if they are of celestial
origin. Besides, all of them are endued, with auspicious marks and great
strength. Their heads seem to be like umbrellas. Their voices are deep
like that of the clouds. Each of them has four Mushkas. [1794] The soles
of their feet are marked by hundreds of lines. They have sixty teeth all
of which are white (and large), and eight smaller ones. They have many
tongues. With those tongues they seem to lick the very Sun whose face is
turned towards every direction. Indeed, they seem to be capable of
devouring that deity from whom hath sprung the entire universe, the
Vedas, the deities, and the Munis wedded to the attribute of tranquillity.

"Yudhishthira said,--'O grandsire, thou hast said that those beings have
no senses, that they do not eat anything for supporting their lives; that
their eyes are winkless; and that they always emit excellent perfumes. I
ask, how were they born? What also is the superior end to which they
attain? O chief of Bharata's race, are the indications of those men that
become emancipate the same as those by which the denizens of the White
Island are distinguished? Do thou dispel my doubts? The curiosity I feel
is very great. Thou art the repository of all histories and discourses.
As regards ourselves, we entirely depend on thee for knowledge and
instruction!

"Bhishma continued,--'This narrative, O monarch, which I have heard from
my sire, is extensive. I shall now recite it to thee. Indeed, it is
regarded as the essence of all narratives. There was, in times past, a
king on Earth of the name of Uparichara. He was known to be the friend of
Indra, the chief of the celestials. He was devoted to Narayana known also
by the name of Hari. He was observant of all the duties laid down in the
scriptures. Ever devoted to his sire, he was always heedful and ready for
action. He won the sovereignty of the world in consequence of a boon he
had obtained from Narayana. Following the Sattwata ritual that had been
declared in days of yore by Surya himself, king Uparichara used to
worship the God of gods (Narayana), and when his worship was over, he
used to adore (with what remained) the grandsire of the universe. [1795]
After worshipping the Grandsires (Pitris), he worshipped the Brahmanas.
He then divided the offerings among those that were dependent on him.
With what remained after serving those, the king satisfied his own
hunger. Devoted to truth, the monarch abstained from doing any injury to
any creature. With his whole soul, the king was devoted to that God of
gods, viz., Janarddana, who is without beginning and middle and end, who
is the Creator of the universe, and who is without deterioration of any
kind. Beholding the devotion to Narayana of that slayer of foes, the
divine chief of the celestials himself shared with him his own seat and
bed. His kingdom and wealth and spouses and animals were all regarded by
him as obtained from Narayana. He, therefore, offered all his possessions
to that great deity. [1796] Adopting the Sattwata ritual, king Uparichara,
with concentrated soul, used to discharge all his sacrificial acts and
observances, both optional and obligatory. In the place of that
illustrious king, many foremost Brahmanas, well conversant with the
Pancharatra ritual, used to eat before all others the food offered to the
god Narayana. As long as that slayer of foes continued to rule his
kingdom righteously, no untruth ever escaped his lips and no evil thought
ever entered his mind. With his limbs he never committed even the
slightest sin. The seven celebrated Rishis, viz., Marichi, Atri, Angiras,
Pulastya, Pulaha, Kratu, and Vasishta of great energy, who came to be
known by the name of Chitra-sikhandins, uniting together on the breast of
that foremost of mountains, viz., Meru, promulgated an excellent treatise
on duties and observances that was consistent with the four Vedas. The
contents of that treatise were uttered by seven mouths, and constituted
the best compendium of human duties and observances. Known, as already
stated, by the name of Chitra-sikhandins, those seven Rishis constitute
the seven (Pravriti) elements (of Mahat, Ahankara, etc.) and the Selfborn
Manu, who is the eighth in the enumeration, constituted original
Prakriti. These eight uphold the universe, and it was these eight that
promulgated the treatise adverted to. With their senses and minds under
complete control, and ever devoted to Yoga, these eight ascetics, with
concentrated souls, are fully conversant with the Past, the Present and
the Future, and are devoted to the religion of Truth.--This is good this
is Brahma,--this is highly beneficial,--reflecting in their minds in this
way, those Rishis created the worlds, and the science of morality and
duty that governs those worlds. In that treatise the authors discoursed
on Religion and Wealth and Pleasure, and subsequently on Emancipation
also. They also laid down in it the various restrictions and limitations
intended for the Earth as also for Heaven. They composed that treatise
after having worshipped with penances the puissant and illustrious
Narayana called also Hari, for a thousand celestial years, in company
with many other Rishis. Gratified with their penances and worship,
Narayana commanded the goddess of speech, viz. Saraswati, to enter into
the person of those Rishis. The goddess, for the good of the worlds did
what she was ordered. In consequence of the entrance of the goddess of
speech into their persons, those Rishis, well conversant with penances,
succeeded in composing that foremost of treatises in respect of vocables,
import, and reason. [1797] Having composed that treatise sanctified with
the syllable Om, the Rishis first of all read it to Narayana who became
highly pleased with what he heard. The foremost of all Beings then
addressed those Rishis in an incorporeal voice and said,--Excellent is
this treatise that ye have composed consisting of a hundred thousand
verses. The duties and observances of all the worlds will flow from this
your work! In complete accordance with the four Vedas, viz., the
Yajushes, the Samans, and the Atharvans of Angiras, the treatise of yours
will be an authority in all the worlds in respect of both Pravritti and
Nivritti. [1798] Agreeably to the authority of the scriptures I have
created Brahman from the attribute of Grace, Rudra from my Wrath, and
yourselves, Ye Brahmanas, as representing the Pravriti-elements (of
Mahat, Ahankara, etc.), Surya, and Chandramas, Wind, and Earth, and Water
and Fire, all the stars and planets and constellations, all else that is
called by the name of creatures, and utterers of Brahma (or the Vedas),
they all live and act in their respective spheres and are all respected
as authorities. Even this treatise that ye have composed shall be
regarded by all persons in the same light, viz., as a work of the highest
authority. This is my command. Guided by this treatise, the Self-born
Manu himself will declare to the world its course of duties and
observances. When Usanas and Vrihaspati will arise, they also will
promulgate their respective treatises on morality and religion, guided by
and quoting from this your treatise. [1799] After the publication of his
treatise by the Self-born Manu and of that by Usanas, and after the
publication of the treatise also by Vrihaspati, this science composed by
you will be acquired by king Vasu (otherwise known by the name of
Uparichara). Indeed ye foremost of regenerate ones, that king will
acquire this knowledge of this work from Vrihaspati. That King, filled
with all good thoughts, will become deeply devoted to me. Guided by this
treatise, he will accomplish all his religious acts and observances.
Verily, this treatise composed by you will be the foremost of all
treatise on morality and religion. Possessed of the excellence, this
treatise is fraught with instructions for acquiring both Wealth and
Religious merit, and is full of mysteries. In consequence of the
promulgation of this treatise of yours, ye will be progenitors of an
extensive race. King Uparichara also will become endued with greatness
and prosperity. Upon the death, however, of that king, this eternal
treatise will disappear from the world. I tell you all this.--Having said
these words unto all those Rishis, the invisible Narayana left them and
proceeded to some place that was not known to them. Then those sires of
the world, those Rishis that bestowed their thoughts on the ends pursued
by the world, duly promulgated that treatise which is the eternal origin
of all duties and observances. Subsequently, when Vrihaspati was born in
Angiras's race in the first or the Krita age, those seven Rishis charged
him with the task of promulgating their treatise which was consistent
with the Upanishads and the several branches of the Vedas. They
themselves who were upholders of the universe and the first promulgators
of duties and religious observances, then proceeded to the place they
chose, resolved to devote themselves to penances.'"



SECTION CCCXXXVII

"Bhishma said, 'Then upon the expiration of the great Kalpa, when the
celestial Purohita Vrihaspati was born in the race of Angiras, all the
deities became very happy. The words, Vrihat, Brahma, and Mahat all bear
the same sense. [1800] The celestial Purohita, O king came to be called
Vrihaspati because he was endued with all these attributes. King
Uparichara, otherwise called Vasu, became a disciple of Vrihaspati and
soon became the foremost of his disciples. Admitted as such, he began to
study at the feet of his preceptor that science which was composed by the
seven Rishis who were (otherwise) known by the name of Chitrasikhandins.
With soul cleansed from all sorts of evil by sacrifices and other
religious rites, he ruled the Earth like Indra ruling the Heaven. The
illustrious king performed a great Horse-sacrifice in which his preceptor
Vrihaspati became the Hota. The sons of Prajapati (Brahman) themselves,
viz., Ekata, Dwita, and Trita, became the Sadasyas in that
sacrifice. [1801] There were others also who became Sadasyas in that
sacrifice, viz., Dhanusha, Raivya, Arvavasu, Parvavasu, the Rishi
Medhatithi, the great Rishi Tandya, the blessed Rishi Santi, otherwise
called Vedasiras, the foremost of Rishis, viz., Kapila, who was the
father of Salihotra, the first Kalpa, Tittiri the elder brother of
Vaisampayana, Kanwa, and Devahotra, in all forming sixteen. In that great
sacrifice, O monarch, all the requisite articles were collected. No
animals were slain in it. The king had ordained it so. He was full of
compassion. Of pure and liberal mind, he had cast off all desires, and
was well-conversant with all rites. The requisites of that sacrifice all
consisted of the products of the wilderness. The ancient God of gods
(viz., Hari), became highly gratified with the king on account of that
sacrifice. Incapable of being seen by any one else, the great God showed
himself to his worshipper. Accepting by taking its scent, the share
offered to him he himself took up the Purodasa. [1802] The great God took
up the offerings without being seen by any one. At this, Vrihaspati
became angry. Taking up the ladle he hurled it with violence at the sky,
and began to shed tears in wrath. Addressing king Uparichara he
said,--Here, I place this as Narayana's share of the sacrificial
offerings. Without doubt, he shall take it before my eyes.

"Yudhishthira said, 'In the great sacrifice of Uparichara, all the
deities appeared in their respective forms for taking their shares of the
sacrificial offerings and were seen by all. Why is it that the puissant
Hari only acted otherwise by invisibly taking his share?'

"Bhishma continued, 'When Vrihaspati gave way to wrath, the great king
Vasu and all his Sadasyas sought to pacify the great Rishi. With cool
heads, all of them addressed Vrihaspati, saying,--It behoveth thee not to
give way to anger. In this Krita age, this anger to which thou hast given
way, should not be the characteristic of any one. The great deity for
whom the share of the sacrificial offerings was designed by thee, is
himself free from anger. He is incapable of being seen either by
ourselves or by thee, O Vrihaspati! Only he can see Him to whom He
becomes gracious.--Then the Rishis Ekata, Dwita, and Trita, who were well
conversant with the science of morality and duties compiled by the seven
Rishis, addressed that conclave and began the following narration.--We
are the sons of Brahman, begotten by a fiat of his will (and not in the
ordinary way). Once on a time we repaired to the north for obtaining what
is for our highest good. Having undergone penances for thousands of years
and acquired great ascetic merit, we again stood on only one foot like
fixed stakes of wood. The country where we underwent the austerest of
penances, lies to the north of the mountains of Meru and on the shores of
the Ocean of Milk. The object we had in mind was how to behold the divine
Narayana in his own form. Upon the completion of our penances and after
we had performed the final ablutions, an incorporeal voice was heard by
us, O puissant Vrihaspati, at once deep as that of the clouds and
exceedingly sweet and filling the heart with joy. The voice said,--Ye
Brahmanas, well have ye performed these penances with cheerful souls.
Devoted unto Narayana, ye seek to know how ye may succeed in beholding
that god of great puissance! On the northern shores of the Ocean of Milk
there is an island of great splendour called by the name of White Island.
The men that inhabit that island have complexions as white as the rays of
the Moon and that are devoted to Narayana. Worshippers of that foremost
of all Beings, they are devoted to Him with their whole souls. They all
enter that eternal and illustrious deity of a thousand rays. [1803] They
are divested of senses. They do not subsist on any kind of food. Their
eyes are winkless. Their bodies always emit a fragrance. Indeed, the
denizens of White Island believe and worship only one God. Go thither, ye
ascetics, for there I have revealed myself!--All of us, hearing these
incorporeal words, proceeded by the way indicated to the country
described. Eagerly desirous of beholding Him and our hearts full of Him,
we arrived at last at that large island called White Island. Arrived
there, we could see nothing. Indeed, our vision was blinded by the energy
of the great deity and accordingly we could not see Him. [1804] At this,
the idea, due to the grace of the great God Himself, arose in our minds
that one that had not undergone sufficient penances could not speedily
behold Narayana. Under the influence of this idea we once more set
ourselves to the practice of some severe austerities, suited to the time
and place, for a hundred years. Upon the completion of our vows, we
beheld a number of men of auspicious features. All of them were white and
looked like the Moon (in colour) and possessed of every mark of
blessedness. Their hands were always joined in prayer. The faces of some
were turned towards the North and of some towards the East. They were
engaged in silently thinking on Brahma. [1805] The Yapa performed by those
high-souled persons was a mental yapa (and did not consist of the actual
recitation of any mantras in words). In consequence of their hearts
having been entirely set upon Him, Hari became highly pleased with them.
The effulgence that was emitted by each of those men resembled, O
foremost of ascetics, the splendours which Surya assumes when the time
comes for the dissolution of the universe. Indeed, we thought that Island
was the home of all Energy. All the inhabitants were perfectly equal in
energy. There was no superiority or inferiority there among them. [1806]
We then suddenly beheld once more a light arise, that seemed to be the
concentrated effulgence of a thousand Suns, O Vrihaspati. The
inhabitants, assembling together, ran towards that light, with hands
joined in reverential attitude, full of joy, and uttering the one word
Namas (we bow thee!) We then heard a very loud noise uttered by all of
them together. It seemed that those men were employed in offering a
sacrifice to the great God. As regards ourselves, we were suddenly
deprived of our senses by his Energy. Deprived of vision and strength and
all the senses, we could not see or feel anything. [1807] We only heard a
loud volume of sound uttered by the assembled inhabitants. It
said,--Victory to thee, O thou of eyes like lotus-petals! Salutations to
thee, O Creator of the universe! Salutations to thee, O Hrishikesa, O
foremost of Beings, O thou that art the First-born! Even this was the
sound we heard, uttered distinctly and agreeably to the rules of
orthoepy. [1808] Meanwhile, a breeze, fragrant and pure, blew, bearing
perfumes of celestial flowers, and of certain herbs and plants that were
of use on the occasion. Those men, endued with great devotion, possessed
of hearts full of reverence, conversant with the ordinances laid down in
the Pancharatra, were then worshipping the great deity with mind, word,
and deed. [1809] Without doubt, Hari appeared in that place whence the
sound we heard arose. As regards ourselves, stupefied by His illusion, we
could not see him. After the breeze had ceased and the sacrifice had been
over, our hearts became agitated with anxiety, O foremost one of Angira's
race. As we stood among those thousands of men all of whom were of pure
descent, no one honoured us with a glance or nod. Those ascetics, all of
whom were cheerful and filled with devotion and who were all practising
the Brahma-frame of mind, did not show any kind of feeling for us. [1810]
We had been exceedingly tired. Our penances had emaciated us. At that
time, an incorporeal Being addressed us from the sky and said unto us
these words--These white men, who are divested of all outer senses, are
competent to behold (Narayana). Only those foremost of regenerate persons
whom these white men honoured with their glances, become competent to
behold the great God. [1811] Go hence, ye Munis, to the place whence ye
have come. That great Deity is incapable of being ever seen by one that
is destitute of devotion. Incapable of being seen in consequence of his
dazzling effulgence, that illustrious Deity can be beheld by only those
persons that in course of long ages succeed in devoting themselves wholly
and solely to Him. Ye foremost of regenerate one, ye have a great duty to
per-form. After the expiration of this the Krita age, when the Treta age
comes in course of the Vivaswat cycle, a great calamity will overtake the
worlds. Ye Munis, ye shall then have to become the allies of the deities
(for dispelling that calamity).--Having heard these wonderful words that
were sweet as nectar, we soon got back to the place we desired, through
the grace of that great Deity. When with the aid of even such austere
penances and of offerings devoutly given in sacrifices, we failed to have
a sight of the great Deity, how, indeed, can you expect to behold Him so
easily? Narayana is a Great Being, He is the Creator of the universe. He
is adorned in sacrifices with offerings of clarified butter and other
food dedicated with the aid of Vedic mantras. He has no beginning and no
end. He is Unmanifest. Both the Deities and the Danavas worship
Him.--Induced by these words spoken by Ekata and approved by his
companions, viz., Dwita and Trita, and solicited also by the other
Sadasyas, the high-minded Vrihaspati brought that sacrifice to a
completion after duly offering the accustomed adorations to the Deities.
King Uparichara also, having completed his great sacrifice, began to rule
his subjects righteously. At last, casting off his body, he ascended to
heaven. After some time, through the curse of the Brahmanas, he fell down
from those regions of felicity and sank deep into the bowels of the
Earth. King Vasu, O tiger among monarchs, was always devoted to the true
religion. Although sunk deep into the bowels of the Earth, his devotion
to virtue did not abate. Ever devoted to Narayana, and ever reciting
sacred mantras having Narayana for their deity, he once more ascended to
heaven through Narayana's grace. Ascending from the bowels of the Earth,
king Vasu in consequence of the very highest end that he attained,
proceeded to a spot that is even higher than the region of Brahman
himself.'" [1812]



SECTION CCCXXXVIII

"Yudhishthira said, 'When the great king Vasu was so wholly devoted to
Narayana, for what reason then did he fall down from heaven and why again
had he to sink beneath the surface of the Earth?"

'Bhishma said, 'In this connection is cited an old narrative, O Bharata,
of a discourse between the Rishis and the gods. The gods, once on a time,
addressing many foremost of Brahmanas, said unto them that sacrifices
should be performed by offering up Ajas as victims. By the word Aja
should be understood the goat and no other animal.'

The Rishis said, The Vedic Sruti declares that in sacrifices the
offerings should consist of (vegetable) seeds. Seeds are called Ajas. It
behoveth you not to slay goats. Ye deities, that cannot be the religion
of good and righteous people in which slaughter of animals is laid down.
This, again, is the Krita age. How can animals be slaughtered in this
epoch of righteousness?'

"Bhishma continued, While this discourse was going between the Rishis and
the deities, that foremost of kings, viz., Vasu, was seen to come that
way. Endued with great prosperity, the king was coming through the
welkin, accompanied by his troops and vehicles and animals. Beholding
king Vasu coming to that spot through the skies, the Brahmanas addressing
the deities, said,--This one will remove our doubts. He performs
sacrifices. He is liberal in making gifts. He always seeks the good of
all creatures. How, indeed, will the great Vasu, speak otherwise,--Having
thus spoken unto each other, the deities and the Rishis quickly
approached king Vasu and questioned him, saying,--O king, with what
should one perform sacrifices? Should one sacrifice with the goat or with
herbs and plants? Do thou dispel this doubt of ours. We constitute thee
our judge in this matter.--Thus addressed by them, Vasu joined his hands
in humility and said unto them.--Tell me truly, ye foremost of Brahmanas,
what opinion is entertained by you in this matter?

"'The Rishis said, The opinion entertained by us, O king, is that
sacrifices should be performed with grain. The deities, however, maintain
that sacrifices should be performed with animals. Do thou judge between
us and tell us which of these opinions is correct.'

"Bhishma continued, 'Learning what the opinion was that was entertained
by the deities, Vasu, moved by partiality for them, said that sacrifices
should be performed with animals. At this answer, all the Rishis, endued
with the splendour of the Sun, became very angry. Addressing Vasu who was
seated on his car and who had (wrongly) taken up the side of the deities,
they said unto him,--Since thou hast (wrongly) taken up the side of the
deities, do thou fall down from heaven. From this day, O monarch, thou
shalt lose the power of journeying through the sky. Through our course,
thou shalt sink deep below the surface of the Earth. After the Rishis had
said these words, king Uparichara immediately fell down, O monarch, and
went down a hole in Earth. At the command, however, of Narayana, Vasu's
memory did not leave him. To the good fortune of Vasu, the deities,
pained at the course denounced on him by the Brahmanas, began to think
anxiously as to how that course might be neutralised. They said, This
high-souled king hath been cursed for our sake. We, denizens of heaven,
should unite together for doing what is good to him in return for that
which he has done to us. Having quickly settled this in their minds with
the aid of reflection, the deities proceeded to the spot where the king
Uparichara was. Arrived, at his presence, they addressed him, saying,
Thou art devoted to the great God of the Brahmanas (viz., Narayana). That
great Lord of both the deities and the Asuras, gratified with thee, will
rescue thee from the course that has been denounced upon thee. It is
proper, however, that the high-souled Brahmanas should be honoured.
Verily, O best of kings, their penances should fructify. [1813] Indeed,
thou hast already fallen down from the sky on the Earth. We desire,
however, O best of kings, to show thee a favour in one respect. As long
as thou, O sinless one, shalt dwell in his hole, so long shalt thou
receive (due sustenance, through our boon)! Those streaks of clarified
butter which Brahmans with concentrated minds pour in sacrifices in
accompaniment with sacred mantras, and which are called by the name of
Vasudhara, shall be thine, through our care for thee! Indeed weakness or
distress shall not touch thee. [1814] While dwelling, O king of kings, in
the hole of the Earth, neither hunger nor thirst shall afflict thee for
thou shalt drink those streaks of clarified butter called Vasudhara. Thy
energy also shall continue unabated. In consequence also of this our boon
that we grant thee, the God of gods, viz., Narayana will be gratified
with thee, and He will bear thee hence to the region of Brahman!--Having
granted these boons unto the king, the denizens of heaven, as also all
those Rishis possessed of wealth of penances, returned each to his
respective place. Then Vasu, O Bharata, began to adore the Creator of the
universe and to recite in silence those sacred mantras that had come out
of Narayana's mouth in days of yore. [1815] Although dwelling in a pit of
the Earth, the king still worshipped Hari, the Lord of all the deities,
in the well-known five sacrifices that are performed five times every
day, O slayer of foes! In consequence of these adorations, Narayana,
otherwise called Hari, became highly pleased with him who thus showed
himself to be entirely devoted to Him, by wholly relying upon Him as his
sole refuge, and who had completely subjugated his senses. The
illustrious Vishnu, that giver of boons, then addressing Garuda of great
speed, that foremost of birds, who waited upon Him as his servant, said
these desirable words:--O foremost of birds, O thou that art highly
blessed, listen to what I say! There is a great king of the name of Vasu
who is of righteous soul and rigid vows. Through the wrath of the
Brahmanas, he has fallen into a pit of the Earth. The Brahmans, have been
sufficiently honoured (for their curse has fructified). Do thou go to
that king now. At my command, O Garuda, go to that foremost of kings,
viz., Uparichara who is now dwelling in a whole of the Earth and
incapable of any longer sailing through the sky, and bring him up without
delay into the welkin. Hearing these words of Vishnu, Garuda, spreading
his wings and rushing with the speed of the wind, entered that hole in
the Earth in which king Vasu was living. Suddenly taking the king up, the
son of Vinata soared into the sky and there released the king from his
beaks. At that moment, king Uparichara once more acquired his celestial
form and re-entered the region of Brahman. It was in this way, O son of
Kunti, that great king first fell down through the curse of the Brahmanas
for a fault of speech, and once more ascended to heaven at the command of
the great God (Vishnu). Only the puissant Lord Hari, that foremost of all
Beings, was devoutly worshipped by him. It was for this devout worship
that the king succeeded very soon in escaping from the curse denounced
upon him by the Brahmanas and in regaining the felicitous regions of
Brahman.

"Bhishma continued, 'I have thus told thee everything respecting the
origin of the spiritual sons of Brahman. Listen to me with undivided
attention, for I shall now narrate to thee how the celestial Rishi Narada
proceeded in days of yore to White Island.'"



SECTION CCCXXXIX

"Bhishma said, 'Arrived at the spacious realm called White Island, the
illustrious Rishi beheld those same white men possessed of lunar
splendour (of whom I have already spoken to thee). Worshipped by them,
the Rishi worshipped them in return by bending his head and reverencing
them in his mind. [1816] Desirous of beholding Narayana, he began to
reside there, attentively engaged in the silent recitation of mantras,
sacred to him, and observant of vows of the most difficult kind, with
concentrated mind, the regenerate Rishi, with arms upraised, stood in
Yoga, and then sang the following hymn unto the Lord of the universe,
Him, viz., who is at once the soul of attributes and divested of all
attributes.

"Narada said, Salutations to thee, O God of gods, O thou that art freed
from all acts! Thou art he who is divested of all attributes, who is the
Witness of all the worlds, who is called Kshetrajna, who is the foremost
of all Beings, who is Infinite, who is called Purusha, who is the great
Purusha, who is the foremost of all Purushas, who is the soul of the
three attributes, who is called the Foremost, who is Amrita (nectar), who
is called Immortal, who is called Ananta (Sesha), who is Space, [1817] who
is without beginning, who is both Manifest and Unmanifest as existent and
not-existent things, who is said to have his home in Truth, [1818] who is
the first of gods (Narayana), who is the giver of wealth (or of the
fruits of acts), identified with Daksha and other Lords of the Creation,
who is the Aswattha and other big trees, who is the four-headed Brahman,
who is the Lord of all created Beings, who is the Lord of Speech, [1819]
who is the Lord of the universe (or Indra), who is the all-pervading
Soul, who is the Sun, who is the breath called Prana, who is the Lord of
the waters (viz., Varuna), who is identifiable with the Emperor or the
King, who is identifiable with the Regents of the several points of the
compass, who is the refuge of the universe when it is dissolved in the
final destruction, [1820] who is Undisplayed (unrevealed), who is the
giver of the Vedas unto Brahman, who is identifiable with the sacrifices
and Vedic studies achieved by Brahmanas with the aid of their bodies, who
is identifiable with the four principal orders of the deities, who is
every one of those four orders, who is possessed of effulgence, who is
possessed of great effulgence, who is he unto whom the seven largest
offerings in sacrifices are presented with the Gayatri and other sacred
mantras, who is Yama, who is Chitragupta and the other attendants of
Yama, who is called the wife of Yama, who is that order of the deities
called Tushita, who is that other order called Mahatushita, who is the
universal grinder (Death), who is desire and all diseases that have been
created for aiding the advent of Death, who is health and freedom from
disease, who is subject to desire and passions, who is free from the
influence of desire and passions, who is Infinite as exhibited in species
and forms, who is he that is chastised, who is he that is the chastiser,
who is all the lesser sacrifices (like Agnihotra and others), who is all
the larger sacrifices (like those called Brahma, etc.), who is all the
Ritwijas, who is the origin of all sacrifices (viz., the Vedas), who is
fire, who is the very heart of all sacrifices (viz., the mantras and
hymns uttered in them), who is he that is hymned in sacrifices, who takes
those shares of the sacrificial offerings that are presented to him, who
is the embodiment of the five sacrifices, who is the maker of the five
sections or divisions of time (viz., day, night, month, season and year),
who is incapable of being understood except by those scriptures that are
called Pancharatra, who never shrinks from anything, who is unvanquished,
who is only Mind (without a physical frame), who is known only by name,
who is the Lord of Brahman himself, who has completed all the vows and
observances mentioned in the Vedas, [1821] who is the Hansa (bearer of the
triple stick), who is the Parama-hansa (divested of stick), who is the
foremost of all sacrifices, who is Sankhya-yoga, who is the embodiment of
the Sankhya philosophy, who dwells in all Jivas, who lives in every
heart, who resides in every sense, who floats on the ocean-water, who
lives in the Vedas, who lies on the lotus (the image of the egg whence
the universe has sprung), who is the Lord of the universe, and whose
troops go everywhere for protecting his worshippers. Thou takest birth as
all creatures. Thou art the origin of the universe (of all creatures).
Thy mouth is fire. Thou art that fire which courses through the waters of
the ocean, issuing out all the while from an Equine head. Thou art the
sanctified butter that is poured into the sacrificial fire. Thou art the
car-driver (fire or heat that impels the body and causes it to live and
grow). Thou art Vashat. Thou art the syllable Om. Thou art Penances. Thou
art Mind. Thou art Chandramas. Thou sanctifiest the sacrificial butter.
Thou art the Sun. Thou art the Dikgajas (Elephants) that are sanctioned
in the four cardinal points of the compass. Thou illuminest the cardinal
points of the compass. Thou illuminest the subsidiary points also. Thou
art the Equine head. Thou art the first three mantras of the Rig Veda.
Thou art the protector of the several orders of men (viz., Brahmanas,
Kshatriyas, Vaisyas, and Sudras). Thou art the five fires (beginning with
Garhapatya). Thou art He who has thrice ignited the sacrificial fire
called Nachi. [1822] Thou art the refuge of the six limbs (viz., the
Vedas). [1823] Thou art the foremost of those Brahmanas that are employed
in singing the Samans in sacrifices and other religious rites. Thou art
Pragjyotish, and thou art he who sings the first Saman. [1824] Thou art
the observer of those vows that depend upon the Vedas and that are
observed by singers of Samanas. Thou art the embodiment of the Upanishad,
called by the name of Atharvasiras. Thou art he who is the topic of the
five foremost of scriptures (viz., those that appertain to the worship of
Surya, of Sakti, of Ganesa, of Siva, and of Vishnu). Thou art called the
preceptor that subsists only on the froth of water. Thou art a
Valikhilya. [1825] Thou art the embodiment of him who has not fallen away
from Yoga. Thou art the embodiment of correctness of judgment of
reasoning. Thou art the beginning of the Yugas, thou art the middle of
the Yugas and thou art their end. Thou art Akhandala (Indra). Thou art
the two Rishis Prachina-garbha and Kausika. Thou art Purusthuta, thou art
Puruhuta, thou art the artificer of the universe. Thou hast the universe
for thy form. Thy motions are infinite. Thy bodies are infinite; thou art
without end and without beginning, and without middle. Thy middle is
unmanifest. Thy end is unmanifest. Thou hast vows for thy abode. Thou
residest in the ocean. Thou hast thy home in Fame, in Penances, in
Self-restraint, in Prosperity, in Knowledge, in grand Achievements, and
in Everything belonging to the universe. Thou art Vasudeva. Thou art the
grantor of every wish. Thou art Hanuman that bore Rama on his shoulders.
Thou art the great Horse-sacrifice. Thou takest thy share of offerings
made in great sacrifices. [1826] Thou art the grantor of boons, of
happiness, of wealth. Thou art devoted to Hari., Thou art Restraint of
the senses. Thou art vows and observances. Thou art mortifications, thou
art severe mortifications, thou art very severe mortifications. [1827]
Thou art he who observes vows and religious and other pious rites. Thou
art freed from all errors. Thou art a Brahmacharin. Thou tookest birth in
the womb of Prisni. Thou art he from whom have flowered all Vedic rites
and acts. Thou art unborn. Thou pervadest all things. Thy eyes are on all
things. Thou must not be apprehended by the senses. Thou art not subject
to deterioration. Thou art possessed of great puissance. Thy body is
inconceivably vast. Thou art holy, thou art beyond the ken of logic or
argument. Thou art unknowable. Thou art the foremost of Causes. Thou art
the Creator of all creatures and thou art their destroyer. Thou art the
possessor of vast powers of illusion. Thou art called Chittrasikhandin.
Thou art the giver of boons. Thou art the taker of thy share of the
sacrificial offerings. Thou hast obtained the merit of all sacrifices.
Thou art he who has been freed from all doubts, Thou art omnipresent.
Thou art of the form of a Brahmana. Thou art fond of Brahmanas. Thou hast
the universe for thy form. Thy form is very vast. Thou art the greatest
friend. Thou art kind to all thy worshippers. Thou art the great deity of
the Brahmanas. I am thy devoted disciple. I am desirous of beholding
thee. Salutations to thee that art of the form of Emancipation.'"



SECTION CCCXL

"Bhishma said, 'Thus hymned with names that were not known to others, the
Divine Narayana having the universe for his form showed himself to the
ascetic Narada. His form was somewhat purer than the moon and differed
from the moon in some respects. He somewhat resembled a blazing fire in
complexion. The puissant Lord was somewhat of the form of Vishti. [1828]
He resembled in some respects the feathers of the parrot, and in some a
mass of pure crystal. He resembled in some respects a hill of antimony
and in some a mass of pure gold. His complexion somewhat resembled the
coral when first formed, and was somewhat white. In some respects that
complexion resembled the hue of gold and in some that of the lapis
lazuli. In some respects it resembled the hue of the blue lapis lazuli
and in some that of sapphire. In some respects it resembled the hue of
the peacock's neck, and in some that of a string of pearls. Bearing these
diverse kinds of hues on his person, the eternal Deity appeared before
Narada. He had a thousand eyes and was possessed of great beauty. He had
a hundred heads and a hundred feet. He had a thousand stomachs and a
thousand arms. He seemed to be still inconceivable to the mind. With one
of his mouths he uttered the syllable Om and then the Gayatri following
Om. With mind under complete control, the great Deity, called by the
names of Hari and Narayana, by his other mouths, multitudinous in number,
uttered many mantras from the four Vedas which are known by the name of
Aranyaka. The Lord of all the deities, the great God who is adorned in
sacrifices, held in his hands a sacrificial altar, a Kamandalu, few white
gems, a pair of sandal, a bundle of Kusa blades, a deer-skin, a
toothstick, and a little blazing fire. [1829] With cheerful soul, that
foremost of regenerate persons, viz., Narada of restraining speech, bowed
unto the great God and adored Him. Unto him whose head was still bent low
in veneration, the first of all the deities, who is free from
deterioration, said the following words.

"'The Holy one said, The great Rishis, Ekata, Dwita, and Trita, came to
this realm from desire of obtaining a sight of me. They, however, were
unable to have the fruition of their wishes. Nor can any one have a sight
of me save those persons that are devoted to me with their whole hearts.
As regards thee, thou art verily the foremost of all persons devoted to
me with all their souls. These are my bodies, the best ones that I
assume. These were born, O regenerate one, in the house of Dharma. Do
thou worship them always, and do thou perform those rites that are laid
down in the ordinances with respect to that worship. O Brahmana, do thou
ask of me the boons thou desirest. I am gratified with thee to-day, and I
appear unto thee now in my universal form as freed from decay and
deterioration.

"Narada said, Since, O holy one, I have today succeeded in obtaining a
sight of thee. I regard that I have won without any delay the fruits of
my penances, O God, of my self-restraint, and of all the vows and
observances that I have gone through. This, indeed, is the highest boon
thou hast granted me for thou hast shown thyself to me today. O Eternal
Lord, Thou, O holy one, hast the universe for thy eye. Thou art the Lion.
Thy form is identifiable with everything. Possessed of puissance, thou, O
Lord, art vast and infinite.

Bhishma continued, 'Having thus shown Himself unto Narada, the son of
Parameshthi, the great God addressed that ascetic and said,--Go hence, O
Narada, and do not delay! These worshippers of mine, possessed of lunar
complexions, are divested of all senses and do not subsist upon any kind
of food. They are, again, all Emancipate; with minds wholly concentrated
upon Me, people should think of Me. Such worshippers will never meet with
any impediments. These men are all crowned with ascetic success and are
highly blessed. In ancient times they became entirely devoted to me. They
have been freed from the attributes of Rajas and Tamas. Without doubt,
they are competent to enter me and become merged into my Self.--He that
cannot be seen with the eye, touched with the sense of touch, smelt with
the sense of scent, and that is beyond the ken of the sense of taste. He
whom the three attributes of Sattwa, Rajas, and Tamas do not touch, who
pervades all things and is the one Witness of the universe, and who is
described as the Soul of the entire universe; He who is not destroyed
upon the destruction of the bodies of all created things, who is unborn
and unchangeable and eternal, who is freed from all attributes, who is
indivisible and entire; He who transcends the twice twelve topics of
enquiry and is regarded the Twenty-fifth, who is called by the name of
Purusha, who is inactive, and who is said to be apprehended by Knowledge
alone, He into whom the foremost of the regenerate persons enter and
become emancipate. He who is the eternal Supreme Soul and is known by the
name of Vasudeva. Behold, O Narada, the greatness and puissance of God.
He is never touched by acts good or bad. Sattwa, Rajas and Tamas, are
said to be the three (original) attributes. These dwell and act in the
bodies of all creatures. The Jiva-soul, called Kshetrajna, enjoys and
endorse the action of these three attributes. He, however, transcends
them and they cannot touch Him. Freed from these attributes, He is again
their enjoyer and endorser. Having created them Himself, He is above them
all. O celestial Rishi, the Earth, which is the refuge of the universe,
disappears [1830] (when the hour for universal dissolution comes) into
water, Water disappears into Light, and Light into Wind, Wind disappears
into Space, and Space into Mind. Mind is a great creature, and it
disappears into Unmanifest Prakriti. Unmanifest Prakriti, O Brahmana,
disappears into inactive Purusha. There is nothing higher than Purusha
which is Eternal. There is nothing among mobile and immobile things in
the universe that is immutable, except Vasudeva, the eternal Purusha.
Endued with great puissance, Vasudeva is the Soul of all creatures.
Earth, Wind, Space, Water, and Light forming the fifth, the primal
elements of great puissance. Mingling together they form what is called
the body. Possessed of subtile prowess and invisible to all eyes, O
Brahmana, the puissant Vasudeva then enter that combination of the five
primal elements, called body. Such entrance is called his birth, and
taking birth. He causes the body to move about and act. Without a
combination of the five primal elements, no body can ever be formed.
Without, again, the entrance of Jiva into the body, the mind dwelling
within it cannot cause it to move and act. He that enters the body is
possessed of great puissance and is called Jiva. He is known also by
other names, viz., Sesha and Sankarshana. He that takes his rise, from
that Sankarshana, by his own acts, Sanatkumara, and in whom all creatures
merge when the universal dissolution comes, is the Mind of all creatures
and is called by the name of Pradyumna. From Him (i.e., Pradyumna),
arises He who is the Creator, and who is both Cause and Effect. From this
last, everything, viz., the mobile and immobile universe, takes its rise.
This one is called Aniruddha. He is otherwise called Isana, and He is
manifest in all acts. [1831] That illustrious one, viz., Vasudeva, who is
called Kshetrajna, and who is freed from attributes, should, O king of
kings, be known as the puissant Sankarshana, when he takes birth as
Jiva. [1832] From Sankarshana arises Pradyumna who is called 'He that is
born as Mind.' From Pradyumna is He who is Aniruddha. He is
Consciousness, He is Iswara (Supreme Lord). It is from me, that the
entire mobile and immobile universe springs. It is from me, O Narada,
that the indestructible and destructible, the existent and the
non-existent, flow. They that are devoted to me enter into me and become
emancipate. I am known as Purusha. Without acts, I am the Twenty-fifth.
Transcending attributes, I am entire and indivisible. I am above all
pairs of opposite attributes and freed from all attachments. This, O
Narada, thou wilt fail to understand. Thou beholdest me as endued with a
form. In a moment, if the wish arises, I can dissolve this form. I am the
Supreme Lord and the Preceptor of the universe. That which thou beholdest
of me, O Narada, is only an illusion of mine. I now seem to be endued
with the attributes of all created things. Thou art not competent to know
me. I have disclosed to thee duly my quadruple form. I am, O Narada, the
Doer, I am Cause, and I am Effect. I am the sum-total of all living
creatures. All living creatures have their refuge in me. Let not the
thought be thine that thou hast seen the Kshetrajna. I pervade all
things. O Brahmana, and am the Jiva-Soul of all creatures. When the
bodies of all creatures, however, are destroyed, I am not destroyed.
Those highly blessed men who, having won ascetic success, become wholly
devoted to me, become freed from the attributes of both Rajas and Tamas
and succeeds, on that account, in entering me, O great ascetic. He who is
called Hiranyagarbha, who is the beginning of the world, who has four
faces, who cannot be understood with the aid of Nirukta, who is otherwise
called Brahman, who is an eternal deity, is employed in attending to many
of my concerns. The deity Rudra, born of my wrath, is sprung from my
forehead. Behold, the eleven Rudras are swelling (with might) on the
right side of my body. The twelve Adityas are on the left side of my
body. Behold, the eight Vasus, those foremost of deities, are in my
front, and see, Nasatya and Dasra, those two celestial physicians (Aswini
Kumars), are in my rear. Behold also in my body all the Prajapatis and
behold the seven Rishis also. Behold also the Vedas, and all the
Sacrifices numbering by hundreds, the Amrita (nectar), and all the
(medicinal) herbs and plants, and Penances, and vows and observances of
diverse kinds. Behold also in me the eight attributes indicative of
puissance, viz., those particularly called the attributes of Lordship,
all dwelling together in my body in their united and embodied form.
Behold also Sree and Lakshmi, and Kirti, and the Earth with her hump as
also the goddess, Saraswati, that mother of the Vedas, dwelling in me.
Behold, O Narada, Dhruva, that foremost of luminaries ranging the
firmament, as also all the Oceans those receptacles of water, and lakes,
and rivers, dwelling in me. Behold also, O best of men, the four foremost
ones amongst the Pitris in their embodied forms, as also, the three
attributes (of Sattwa, Rajas, and Tamas) which are formless dwelling in
me. The acts done in honour of the Pitris are superior (in point of
merit) to those done in honour of the deities. I am the Pitri of both the
deities and the Pitris, and am existing from the beginning (that is, from
a time when they were not). Becoming the Equine-head I rove through the
Western and the Northern ocean and drink sacrificial libations duly
poured with mantras and solid sacrificial food offered with reverence and
devotion. In days of yore I created Brahman who himself adored me in
sacrifices. Gratified with him on that account I granted him many
excellent boons. I said unto him that in the beginning of the Kalpa he
would be born unto me as my son, and the sovereignty of all the worlds
would vest on him, coupled with diverse names being bestowed on diverse
objects in consequence of the starting of Ahankara into existence. [1833]
I also told him that none would ever violate the limits and boundaries he
would assign (for the observance of creatures) and, further, that he
would be the giver of boons unto persons that would (in sacrifices and by
proper acts) solicit him for them. I further assured him that he would be
an object of adoration with all the deities and Asuras, all the Rishis
and Pitris, and the diverse creatures forming the creation. I also gave
him to understand that I would always manifest myself for accomplishing
the business of the deities and that for that matter I would suffer
myself to be commanded by him even as a son by his sire. [1834] Granting
these and other highly agreeable boons unto Brahman of immeasurable
energy in consequence of my being gratified with him I (once more)
adopted the course dictated by Nivritti. The highest Nivritti is
identical with the annihilation of all duties and acts. Hence, by
adopting Nivritti one should conduct oneself in complete felicity.
Learned preceptors, with settled convictions deducted from the truths of
the Sankhya philosophy, have spoken of me as Kapila endued with the
puissance of Knowledge, dwelling within the effulgence of Surya, and
concentrated in Yoga. [1835] In Chcchandas (Vedas) I have been repeatedly
hymned as the illustrious Hiranyagarbha. In the Yoga scriptures, O
Brahmana, I have been spoken of as one who takes a delight in Yoga. I am
eternal. Assuming a form that is manifest, I dwell, at present, in the
heavens. At the end of a thousand Yugas I shall once more with-draw the
universe into myself. Having withdrawn all creatures, mobile and immobile
into myself, I shall exist all alone with knowledge only for my
companion. After the lapse of ages I shall again create the universe,
with the aid of that knowledge. That which is my fourth form creates the
indestructible Sesha. That Sesha is called by the name of Sankarshana.
Sankarshana creates Pradyumna. From Pradyumna I take birth myself as
Aniruddha. I create (myself) repeatedly. From Aniruddha springs Brahman.
The latter takes birth from Aniruddha's navel. From Brahman spring all
creatures mobile and immobile. Know that Creation springs in this way
repeatedly at the beginning of every Kalpa. Creation and destruction
succeed each other even as sunrise and sunset in this world. Then, again,
as Time, endued with immeasurable energy, forcibly brings back the Sun
after his disappearance, after the same manner I shall, assuming the form
of boar and putting forth my strength, bring back the Earth with her belt
of seas to her own position for the good of all creatures when she
becomes submerged in water. I shall then slay the son of Diti, named
Hiranyaksha, filled with pride of strength. [1836] Assuming the form then
of a Man-lion (Narsingha), I shall, for benefiting the deities, slay
Hiranyakasipu the son of Diti, who will be a great destroyer of
sacrifices. Unto Virochana (the son of Prahlada) will be born a mighty
son of the name of Vali. That great Asura will be unslayable in the whole
universe consisting of deities, Asuras and Rakshasas. He will hurl Sakra
from the sovereignty of the universe. When after routing the Lord of
Sachi, that Asura will take unto himself the sovereignty of the three
worlds, I shall take birth in Aditi's womb, by Kasyapa, as the twelfth
Aditya. I shall (taking the sovereignty of the three worlds Vali) restore
it to Indra of immeasurable splendour, and replace the deities, O Narada,
in their respective stations. As regards Vali, that foremost of Danavas,
who is to be unslayable by all the deities, I shall cause him to dwell in
the nether regions. In the Treta age I shall take birth as Rama in the
race of Bhrigu, and exterminate the Kshatriyas who will become proud of
their strength and possessions. Towards the close of Treta and the
beginning of Dwapara, I shall take birth as Rama, the son of Dasaratha in
Iskshaku's royal line. At that time, the two Rishis viz., the two sons of
Prajapati, called by the names of Ekata and Dwita, will in consequence of
the injury done by them unto their brother Trita, have to take birth as
apes, losing the beauty of the human form. Those apes that shall take
birth in the race of Ekata and Dwita, shall become endued with great
strength and mighty energy and will equal Sakra himself in prowess. All
those apes, O regenerate one, will become my allies for accomplishing the
business of the deities. I shall then slay the terrible lord of the
Rakshasas, that wretch of Pulastya's race, viz., the fierce Ravana, that
throne of all the worlds, together with all his children and followers.
Towards the close of the Dwapara and beginning of the Kali ages, I shall
again appear in the world taking birth in the city of Mathura for the
purpose of slaying Kansa. There, after slaying innumerable Danavas that
will be thorns in the side of the deities, I shall take up my residence
in Kusasthali at the city of Dwaraka. While residing in that city I shall
slay the Asura Naraka, the son of 'the Earth,--him, that is, who will do
an injury to Aditi, as also some 'other Danavas of the names of Muru and
Pitha. Slaying also another foremost of Danavas, viz., the lord of
Pragjyotisha, I shall transplant his delightful city furnished with
diverse kinds of wealth into Dwaraka. I shall then subjugate the two gods
worshipped of all the deities, viz., Maheshwara and Mahasena, who will
become fond of the Danava Vana and do him diverse good offices and who
will exert themselves vigorously for that worshipper of theirs. [1837]
Vanquishing next the son of the Danava Vali, viz., Vana, who will be
endued with a thousand arms, I shall next destroy all the inhabitants of
the Danava city called Saubha. [1838] I shall next, O foremost of
Brahmanas, compass the death of Kalayavana, a Danava who will be endued
with great might in consequence of his being equipt with the energy of
Gargya. [1839] A proud Asura will appear as a king at Girivraja, of the
name of Jarasandha, who will quarrel with all the other kings of the
world. His death will be compassed by me through some one else guided by
my intelligence. I shall next slay Sisupala in the sacrifice of king
Yudhishthira, the son of Dharma, which sacrifice all the kings of the
world will bring tribute. In some of these feats, only Arjuna, the son of
Vasava, will become my assistant. I shall establish Yudhishthira with all
his brothers in his ancestral kingdom. People will call me and Arjuna as
Narayana and Nara, when, endued with puissance, we two, exerting our
strength, shall consume a large number of Kshatriyas, for doing good to
the world. Having lightened the burthen of the Earth according to our
pleasure, I shall absorb all the principal Sattwatas as also Dwaraka, my
favourite city, into my own self, recollecting my all-embracing
Knowledge. Endued with four forms, I shall, in this way, achieve many
feats of great prowess, and attain at last to those regions of felicity
created by me and honoured by all the Brahmanas. Appearing in the forms
of a swan, a tortoise, a fish, O foremost of regenerate ones, I shall
then display myself as a boar, then as a Man-lion (Nrisingha), then as a
dwarf, then as Rama of Bhrigu's race, then as Rama, the son of Dasaratha,
then as Krishna the scion of the Sattwata race, and lastly as Kalki. When
the auditions in the Vedas disappeared from the world, I brought them
back. The Vedas with the auditions in them, were re-created by me in the
Krita age. They have once more disappeared or may only be partially heard
here and there in the Puranas. Many of my best appearances also in the
world have become events of the past. Having achieved the good of the
worlds in those forms in which I appeared, they have re-entered into my
own Prakriti. Brahman (the Creator) himself never obtained a sight of me
in this form of mine, which thou, O Narada, hast seen today in
consequence of thy entire devotion to me. I have now said everything, O
Brahmana,--unto thee that art devoted to me wholly, I have disclosed to
thee my ancient appearances and future ones also, O Best of men, together
with all their mysteries. "Bhishma continued, The holy and illustrious
deity, of universal and immutable form, having said these words unto
Narada, disappeared there and then. Narada also, endued with great
energy, having obtained the high favour that he had solicited, then
proceeded with great speed to the retreat called Vadari, for beholding
Nara and Narayana. This great Upanishad, perfectly consist with the four
Vedas, in harmony with Sankhya-yoga, and called by him by the name of the
Pancharatra scriptures, and recited by Narayana himself with his own
mouth, was repeated by Narada in the presence of many hearers in the
abode of Brahman (his sire) in exactly the same way in which Narayana
(while that great god had showed himself unto him) had recited it, and in
which he had heard it from his own lips.

"Yudhishthira said, 'Was not Brahman, the Creator of all things,
acquainted with this wonderful narrative of the glory of Narayana endued
with intelligence that he heard it from the lips of Narada? Is the
illustrious Grandsire of all the worlds any way different from or
inferior to the great Narayana? How then is it that he was unacquainted
with the puissance of Narayana of immeasurable energy?'

Bhishma continued, 'Hundreds and thousands of great-Kalpas, hundreds and
thousands of Creation and Dissolutions, O king of kings, have been over
and have become incidents of the past. [1840] In the beginning of every
cycle of Creation, Brahman, endued with great puissance and who creates
all things, is remembered (by Narayana). Brahman knows well, O king, that
Narayana, that foremost of all gods is very much superior to him. He
knows that Narayana is the Supreme Soul, that he is the Supreme Lord,
that He is the Creator of Brahman himself. It was only unto that conclave
of Rishis, crowned with ascetic success, that came to the abode of
Brahman, that Narada recited his narrative which is a very ancient one,
and which is perfectly consistent with the Vedas. The deity Surya, having
heard that narrative from those Rishis crowned with ascetic
success, [1841] repeated it to the six and sixty thousands of Rishis, O
king, of cleansed souls, that follow in his train. And Surya, the deity
that imparts heat unto all worlds, repeated that narrative unto those
Beings also, of cleansed souls, that have been created (by Brahman) for
always journeying in the van of Surya. [1842] The high-souled Rishis that
follow in Surya's train, O son, repeated that excellent narrative unto
the deities assembled on the breast of Meru. That best of ascetics, viz.,
the regenerate Asita, then having heard the narrative from the deities,
repeated it unto the Pitris, O king of kings. I heard it from my sire
Santanu, O son, who recited it to me formerly. Myself having heard it
from my sire. I have repeated it to thee, O Bharata. Deities and Munis,
who have heard this excellent old narrative, which is a Purana--all adore
the Supreme Soul. This narrative, belonging to the Rishis and thus handed
down from one to another, should not, O king, be communicated by thee to
any one that is not a worshipper of Vasudeva. This narrative, O king, is
really the essence of the hundreds of other narratives that thou hast
heard from me. In days of yore, O monarch, the deities and the Asuras,
uniting together, churned the Ocean and t wised the Amrita. After the
same manner, the Brahmanas, uniting together in days of yore, churned all
the scriptures and raised this narrative which resembles nectar. He who
frequently reads this narrative, and he who frequently listens to it,
with concentrated attention, in a retired spot, and filled with devotion,
succeeds in becoming a denizen, possessed of lunar complexion, of the
spacious island known by the name of White Island. Without doubt, such a
man succeeds in entering into Narayana of a thousand rays. A sick person,
by listening to this narrative from the beginning, becomes freed from his
illness. The man that simply desires to read or listen to this narrative
obtains the fruition of all his wishes. To devoted worshipper, by reading
or listening to it, attains to the high end that is reserved for devoted
worshippers. Thou also, O monarch, shouldst always adore and worship that
foremost of all Beings. He is the father and the mother of all creatures,
and He is an object of reverence with the entire universe. Let the
illustrious and Eternal God of the Brahmans, viz., Janarddana of high
intelligence, be gratified with thee, O Yudhishthira of mighty arms!'"

Vaisampayana continued, "Having listened to the best of narratives, O
Janamejaya, king Yudhishthira the just and all his brothers became
devoted to Narayana. And all of them, O Bharata, betaking themselves to
the practice of silently meditating upon Narayana (from that day),
uttered these words for His glorification, viz., 'Victory to that holy
and illustrious Being.' He, again, who is our best of preceptors, viz.,
the Island-born Krishna, devoted to penances, sung uttering the word
Narayana that high mantra which is worthy of being recited in silence.
Sojourning through the welkin to the Ocean of Milk which is always the
abode of nectar, and worshipping the great God there, he came back to his
own hermitage.

"Bhishma continued, '1 have now repeated to thee the narrative that was
recited by Narada (unto the conclave of Rishis assembled in the abode of
Brahman). That narrative has descended from one person to another from
very ancient times. I heard it from my sire who formerly repeated it to
me.'"

Suta continued, I have now told you all that Vaisampayana recited to
Janamejaya. Having listened to Vaisampayana's narration, king Janamejaya
properly discharged all his duties according to the ordinances laid down
in the scriptures. Ye have all undergo very severe penances and observed
many high and excellent vows. Residing in this sacred forest that is
known by the name of Naimisha, ye are foremost of all persons conversant
with the Vedas. Ye foremost of regenerate ones, ye all have come to this
great sacrifice of Saunaka. Do ye all adore and worship that Eternal and
Supreme Lord of the universe in excellent sacrifices, properly pouring
libations of clarified butter into the fire with the aid of mantras and
dedicating the same unto Narayana. As regards myself, I heard this
excellent narrative that has descended from generation to gene-ration,
from my sire who recited it to me in former times.



SECTION CCCXLI

Saunaka said, How is that illustrious god, viz., the puissant Narayana
who is fully conversant with the Vedas and their branches, at once the
doer and the enjoyer of sacrifices? Endued with forgiveness, he has
adopted, again, the religion of Nivritti (abstention). Indeed, it is that
holy and puissant one who has himself ordained the duties of Nivritti.
Why then has he made many of the deities the takers of shares in
sacrifices which, of course, are all due to the disposition of Pravritti?
Why has he again created some with a contrary disposition, for they
follow the ordinances of the religion of abstention? Do thou O Suta,
dispel this doubt, of ours. This doubt seems to be eternal and is
connected with a great mystery. Thou hast heard all discourses on
Narayana, discourses that are consistent with the (other)
scriptures. [1843]

Sauti said, O excellent Saunaka, I shall recite to thee what
Vaisampayana, the disciple of the intelligent Vyasa, said when questioned
on these very topics by king Janamejaya. Having heard the discourse on
the glory of Narayana who is the Soul of all embodied creatures,
Janamejaya, endued with great intelligence and wisdom, questioned
Vaisampayana on these very subjects.

Janamejaya said, "The whole world of Beings, with Brahma, the deities,
the Asuras and human beings, are seen to be deeply attached to actions
which have been said to be productive of prosperity. Emancipation has, O
regenerate one, been said by thee to be the highest felicity and to
consist of the cessation of existence. They who, being divested of both
merit and demerit, become emancipate, succeed, we hear, in entering the
great God of a thousand rays. It seems to be, O Brahmana, that the
eternal religion of Emancipation is exceedingly difficult of observance.
Turning away from it, all the deities have become enjoyers of the
libations of clarified butter poured with mantras on sacrificial fires
and other offerings presented to them by the same or similar means. Then,
again, Brahman, and Rudra, the puissant Sakra the slayer of Vala, Surya,
Chandramas (the Lord of the stars), the Wind-god, the Deity of fire, the
Deity of the Waters, Infinite Space (as living Being), the Universe too
(as a conscious agent), and the rest of the denizens of heaven,--they, it
seems, are ignorant of the way of securing annihilation of conscious
existence, that is capable of being brought about by
self-realisation. [1844] Hence, perhaps, they have not be taken themselves
to the path that is certain, indestructible, and immutable. Hence
perhaps, turning away from that path they have adopted the religion of
Pravritti which leads to conscious existence that is measured by time.
This, indeed, is one great fault that attaches to those that are wedded
to actions, for all their rewards are terminable. This doubt, O
regenerate one, is planted in my heart like a dagger. Remove it out by
reciting to me some discourses of old on this topic. Great is my
curiosity to listen to thee. For what reason, O regenerate one, have the
deities been said to be takers of their respective shares of sacrificial
offerings presented to them with the aid of mantras in sacrifices of
diverse kinds? Why again are the denizens of heaven adored in sacrifices?
And, O best of regenerate persons, to whom do they, that take their
shares of offerings in sacrifices performed to their honour, themselves
make offerings when they perform great sacrifices?"

Vaisampayana said, "The question thou has asked me, O ruler of men,
relates to a deep mystery. No man that has not undergone penances, and
that is not acquainted with the Puranas, can speedily answer it. I shall,
however, answer thee by reciting to thee what my preceptor the
Island-born Krishna, otherwise called Vyasa, the great Rishi who has
classified the Vedas, had said unto us on a former occasion when
questioned by us. Sumanta, and Jaimini, and Paila of firm vows, and
myself numbering the fourth, and Suka forming the fifth, were disciples
of the illustrious Vyasa. We numbering five in all, endued with
self-restraint and purity of observances, had completely subjugated wrath
and controlled our senses. Our preceptor used to teach us the Vedas,
having the Mahabharata for their fifth. Once on a time, while we were
engaged in studying the Vedas on the breast of that foremost of
mountains, viz., the delightful Meru, inhabited by Siddhas and Charanas,
this very doubt arose in our minds that has been expressed by thee today.
We, therefore, questioned our preceptor about It. It heard the answer
that our preceptor made. I shall now recite that answer to thee, O
Bharata. Hearing these words that were addressed to him by his disciples
that dispeller of all kinds of darkness represented by ignorance, viz.,
the blessed Vyasa, the son of Parasara, said these words: have undergone
very severe, in fact, the austerest of penances. Ye best of men, I am
fully conversant with the Past, the Present, and the Future. In
consequence of those penances of mine and of the restraint under which I
kept my senses while I dwelt on the shores of the Ocean of milk, Narayana
became gratified with me. As the result of the great God's gratification,
this omniscience with respect to the Past, the Present, and the Future,
that was desired by me, arose in my mind. Listen now to me as I discourse
to you, in due order, on this great doubt that has disturbed your minds.
I have, with the eye of knowledge, beheld all that occurred in the
beginning of the Kalpa. He whom both the Sankhyas and those conversant
with Yoga call by the name of Paramatma (the Supreme Soul) comes to be
regarded as Mahapurusha (the Great Purusha) in consequence of his own
acts. From Him springs forth Abyakta (the Unmanifest), whom the learned
call Pradhana. From the puissant Unmanifest sprang, for the creation of
all the words, the Manifest (Byakta). He is called Aniruddha. That
Aniruddha is known among all creatures by the name of the Mahat Atma. It
is that Aniruddha who, becoming manifest, created the Grandsire Brahman.
Aniruddha is known by another name, viz., Ahankara (consciousness) and is
endued with every kind of energy. Earth, Wind, Space, Water, and Light
numbering the fifth, these are the five Mahabhutas (elements) that have
sprung from Ahankara. Having created the Mahabhutas (five in number), he
then created their attributes. [1845] Combining the Mahabhutas, he then
created diverse embodied Being. Listen to me as I recount them to you.
Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, the high-souled
Vasishtha, and the Self-born Mann, these should be known as the eight
Prakritis. Upon these rest all the worlds. Then the Grandsire of all the
world, viz., Brahman, created, for the fulfilment of all creatures, the
Vedas with all their branches, as also the Sacrifices with their limbs.
From these eight Prakritis have sprung this vast universe. Then sprang
Rudra from the principle of wrath, starting into life, he created ten
others that were like him. These eleven Rudras are called by name of
Vikara-Purushas. The Rudras, the (eight) Prakritis, and the several
celestial Rishis, having started into life, approached Brahman with the
object of upholding the universe and its operations. Addressing the
Grandsire, they said, We have been created, O holy one, by thee, O thou
of great puissance. Tell each of us, O Grandsire, the respective
jurisdiction we shall be vested with. What particular jurisdictions have
been created by thee for supervising the different affairs? We, each,
should be endued with what kind of consciousness and shall take charge of
which of these? Do thou ordain also unto each of us the measure of
strength that we are to have for discharging the duties of our respective
jurisdictions.' Thus addressed by them, the great god replied unto them
in the following way.

"Brahman said, You have done well, ye deities, in speaking to me of this
matter. Blessed be you all! I was thinking of this very subject that has
engaged your attention. How should the three worlds be upheld and kept
agoing? How should your strength and mine be utilized towards that end?
Let all of us, leaving this place, repair to that unmanifest and foremost
of Beings who is the witness of the world, for seeking his protection. He
will tell us what is for our good. After this, those deities and Rishis,
with Brahman, proceeded to the northern shores of the Ocean of milk,
desirous of doing good to the three worlds. Arrived there, they began to
practise those austere penances that are declared by Brahman in the
Vedas. Those austerest of penances are known by the name of Mahaniyama
(the foremost vows and observances). They stood there with mind fixed,
immovable as posts of wood, and with eyes upturned and arms raised
upwards. For a thousand celestial years they were engaged in those severe
penances. At the conclusion of that period they heard these sweet words
in harmony with the Vedas and their branches.

"'The blessed and holy one said, Ye deities and Rishis possessed of
wealth of asceticism, with Brahman in your company, after according you
all welcome, I say unto you these words. I know that is in your hearts.
Verily, the thoughts that engage you are for the good of the three
worlds. I shall increase your energy and strength investing the same with
Pravritti (predilection for acts). Ye gods, well have you undergone these
penances from desire of adoring me. Ye foremost of Beings, enjoy now the
excellent fruits of austerities which ye have gone through. This Brahman
is the Lord of all the worlds. Endued with puissance, he is the Grandsire
of all creatures. Ye also are foremost of deities. Do ye all, with
concentrated minds perform sacrifices for my glory. In the sacrifices
which you will perform, do ye always give me a portion of the sacrificial
offerings. I shall then, ye lord of creation, assign to each of you your
respective jurisdictions and ordain what will be for your good!"'

Vaisampayana continued, "Hearing these words of that God of gods, all
those deities and great Rishis and Brahman became filled with such
delight that the hair on their bodies stood on its end. They forthwith
made arrangements for a sacrifice in honour of Vishnu according to the
ordinances laid down in the Vedas. In that sacrifice, Brahman himself
dedicated a portion of the offerings to Vishnu. The deities and the
celestial Rishis also, after the manner of Brahman, dedicated similar
portions each unto the great God. The portions, thus offered with great
reverence unto Vishnu, were, in respect of both the measure and the
quality of the articles used, according to the ordinances laid down for
the Krita age. The deities and the Rishis and Brahman, in that sacrifice,
adored the great God as one endued with the complexion of the Sun, as the
foremost of Beings, situate beyond the reach of Tamas, vast, pervading
all things, the Supreme Lord of all, the giver of boons, and possessed of
puissance. Thus adored by them, the boon-giving and great God, invisible
and bodiless, addressed those assembled celestials from heaven and said
unto them:--"The offerings dedicated by you in this sacrifice have all
reached me. I am gratified with all of you. I shall bestow rewards on you
that will however, be fraught with ends whence there will be
return. [1846] This shall be your distinctive feature, ye gods, from this
day, in consequence of my grace and kindness for you. Performing
sacrifices in every Yuga, with large presents, ye will become enjoyers of
fruits born of Pravritti. Ye gods, those men also that will perform
sacrifices according to the ordinances of the Vedas, will give unto all
of you shares of their sacrificial offerings. In the Veda-sutras I make
him the receiver (in such sacrifices) of a share similar to that which he
has himself offered one in this sacrifice. Created to look after those
affairs that appertain to your respective jurisdictions, do ye uphold the
worlds according to the measures of your strength as dependent on the
shares you receive on those sacrifices. Indeed, drawing strength from
those rites and observances that will be current in the several worlds,
taking their rise from the fruits of Pravritti, do ye continue to uphold
the affairs of those worlds. [1847] Strengthened by the sacrifices that
will be performed by men, ye will strengthen me. These are the thoughts
that I entertain for you all. It is for this purpose that I have created
the Vedas and sacrifices and plants and herbs. Duly served with these by
human beings on Earth, the deities will be gratified. Ye foremost of
deities, till the end of this Kalpa, I have ordained your creation,
making your constitution depend upon the consequence of the religion of
Pravritti. Ye foremost of Beings, do ye then, as regards your respective
jurisdictions, engage yourselves in seeking the good of the three worlds.
Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, and Vasishtha,--these
seven Rishis have been created by a fiat of the will. These will become
the foremost of persons conversant with the Vedas. In fact, they will
become the preceptors of the Vedas. They will be wedded to the religion
of Pravritti, for they have been intended to devote themselves to the act
of procreating offspring. This is the eternal path that I disclose of
creatures engaged in acts and observances. The puissant Lord who is
charged with the creation of all the worlds is called Aniruddha, Sana,
Sanatsujata, Sanaka, Sanandana, Sanatkumara, Kapila, and Sanatana
numbering the seventh,--these seven Rishis are known as the spiritual
sons of Brahman. Their knowledge comes to them of itself (without being
dependant on study or exertion). These seven are wedded to the religion
of Nivritti. They are the foremost of all persons conversant with Yoga.
They are possessed also of deep knowledge of the Sankhya philosophy. They
are preceptors of the scriptures on duty and it is they that introduce
the duties of the religion of Nivritti and cause them to flow in the
worlds. From Unmanifest (Prakriti) has flowed Consciousness and the three
great attributes (of Sattwa, Rajas, and Tamas). Transcending Prakriti is
he called Kshetrajna. That Kshetrajna is myself. The path of those that
are wedded to Karma emerging out of Ahankara is fraught with return. One
cannot, by that path, reach the spot whence there is no return. Different
creatures have been created with different ends. Some are intended for
the path of Pravritti and some for that of Nivritti. According to the
path that a creature follows is the reward that he enjoys. This Brahman
is the master of all the worlds. Endued with puissance it is he that
creates the universe. [1848] He is your mother and father, and he is your
grandfather. At my command, he will be the giver of boons unto all
creatures. His son Rudra, who has sprung from his brow at his command,
will, endued with puissance, uphold all created beings. Go ye to your
respective jurisdictions, and seek, according to the ordinances, the good
of the worlds. Let all the scriptural acts flow in all the worlds. Let
there be no delay in this. Ye foremost of celestials, do ye ordain the
acts of all creatures and the ends that they are to attain therefore. Do
ye appoint also the limits of the periods for which all creatures are to
live. This present epoch that has been set to run is the foremost of all
epochs and should be known by the name of Krita. In this Yuga living
creatures should not be slain in the sacrifices that may be performed. It
should be as I ordain and let it not be otherwise. In this age, ye
celestials, Righteousness will flourish in its entirety. [1849] After this
age will come the epoch called Treta. The Vedas, in that Yuga, will lose
one quarter. Only three of them will exist. In the sacrifice that will be
performed in that age, animals, after dedication with the aid of sacred
mantras, will be slain. As regards Righteousness again, it will lose one
quarter; only three quarters thereof will flourish. On the expiration of
the Treta will come the mixed Yuga known by the name of Dwapara. In that
Yuga, Righteousness will lose two quarters and only two quarters thereof
will flourish. Upon the expiration of Dwapara the Yuga that will set in
will be called Kali yuga which will come under the influence of Tisya
constellation. Righteousness will lose full three quarters. Only a
quarter thereof will exist in all places.

"'When the great God said these words, the deities and the celestial
Rishis addressed him and said, If only a fourth part of Righteousness is
to exist in that age in every place, tell us O holy one, whither shall we
then go and what shall we do!

"'The blessed and holy one said, Ye foremost of celestials, ye should, in
that age, repair to such places where the Vedas and sacrifices and
Penances and Truth and Self-restraint, accompanied by duties fraught with
compassion for all creatures, will still continue to flourish. Sin will
never be able to touch you at all!

"'Vyasa continued, 'Thus commanded by the great God, the deities with all
the Rishis bowed their heads unto him and then proceeded to the places
they desired. After the Rishis and denizens of heaven had left that
place, Brahman remained there, desirous of beholding the great Deity
eminent in the form of Aniruddha. The foremost of deities then manifested
himself to Brahmana, having assumed a form that had a vast equine head.
Bearing a bowl (Kamandalu) and the triple stick, he manifested himself
before Brahman, reciting the while the Vedas with all their branches.
Beholding the great Deity of immeasurable energy in that form crowned
with an equine head, the puissant Brahman, the Creator of all the
worlds.. moved by the desire of doing good to his Creation, worshipped
that boon-giving Lord with a bend of his head, and stood before him with
hands joined in reverence. The great Deity embraced Brahman and then told
him these words.

"'The holy one said, Do thou, O Brahman, duly think of the courses of
acts which creatures are to follow. Thou art the great ordainer of all
created Beings. Thou art the master and the lord of the universe. Placing
this burthen on thee I shall soon be free from anxiety. At such times,
how-ever, when it will be difficult for thee to accomplish the purposes
of the deities I shall then appear in incarnate forms according to my
self-knowledge. Having said these words, that grand form with the equine
head disappeared then and there. Having received his command, Brahman too
proceeded quickly to his own region. It is for this, O blessed one, that
the eternal Deity, with the lotus in his navel, became the acceptor of
the first share offered in sacrifices and hence it is that He came to be
called as the eternal upholder of all Sacrifices. He himself adopted the
religion of Nivritti, the end after which those creatures strive that are
desirous of indestructible fruits. He ordained at the same time the
religion of Pravritti for others, with the view to giving variety to the
universe. He is the beginning, He is the middle, and He is the end of all
created Beings. He is their Creator and He is their one object of
meditation. He is the actor and He is the act. Having withdrawn the
universe into Himself at the end of the Yuga, He goes to sleep, and
awakening at the commencement of another Yuga, He once more creates the
universe, Do you all bow unto that illustrious one who is possessed of
high soul and who transcends the three attributes, who is unborn, whose
form is the universe, and who is the abode or refuge of all the denizens
of heaven, Do you bow unto Him who is the Supreme Lord of all creatures,
who is the Lord of the Adityas, and of the Vasus as well. Do you bow unto
Him who is the Lord of the Aswins, and the Lord of the Maruts, who is the
lord of all the Sacrifices ordained in the Vedas, and the Lord of the
Vedangas. Bow unto Him who always resides in the Ocean, and who is called
Hari, and whose hair is like the blades of the Munja grass. Bow unto Him
who is Peace and Tranquillity, and who imparts the religion of Moksha
unto all creatures. Bow unto Him who is the Lord of Penances, of all
kinds of energy, and of Fame, who is ever the Lord of Speech and the Lord
of all the Rivers also. Bow unto Him who is called Kaparddin (Rudra), who
is the Great Boar, who is Unicorn, and who is possessed of great
intelligence: who is the Sun, who assumed the well-known form with the
equine head; and who is always displayed in a four-fold form. Bow unto
Him who is unrevealed, who is capable of being apprehended by knowledge
only, who is both indestructible and destructible. The supreme Deity, who
is immutable, pervadeth all things. He is the Supreme Lord who can be
known with the aid of the eye of knowledge alone. It was thus that, aided
by the eye of Knowledge, I beheld in days of yore that foremost of
deities. Asked by you, I have told you everything in detail, ye
disciples, and do you act according to my words and dutifully serve the
Supreme Lord called Hari. Do you hymn His praises in Vedic words and
adore and worship Him also according to due rites!'"

Vaisampayana continued, "It was thus that the arranger of the Vedas,
endued with great intelligence, discoursed to us, questioned by us on
that occasion. His son, the highly righteous Suka, and all his disciples
(viz., ourselves) listened to him while he delivered that discourse. Our
preceptor, with ourselves, O king, then adored the great Deity with Richs
extracted from the four Vedas. I have thus told thee everything about
what thou hadst asked me. It was thus, O king, that our Island-born
preceptor discoursed to us. He who, having uttered the words--I bow unto
the holy Lord,--frequently listens, with concentrated attention, to this
discourse or reads or recites it to others, becomes endued with
intelligence and health, and possessed of beauty and strength. If ill, he
becomes freed from that illness, bound, freed from his bonds. The man who
cherishes desires obtains (be this) the fruition of all his desires, and
easily attains to a long life also. A Brahmana, by doing this, becomes
conversant with all the Vedas, and a Kshatriya becomes crowned with
success. A Vaisya, by doing it, makes considerable profits, and a Sudra
attains to great felicity. A sonless man obtains a son. A maiden obtains
a desirable husband. A woman that has conceived brings forth a son. A
barren woman conceives and attains to wealth of sons and grandsons. He
who recites this discourse on the way succeeds in passing happily and
without impediments of any kind along his way. In fact, one attains to
whatever objects one cherishes, if one reads or recites this narrative.
Hearing these words of the great Rishi, fraught with certainty of
conclusion, and embodying a recital of the attributes of that high-souled
one who is the foremost of all beings, hearing this narrative of the
great conclave of Rishis and other denizens of heaven,--men who are
devoted to the supreme Deity derive great happiness.'"



SECTION CCCXLII

Janamejaya said, "O holy one, it behoveth thee to tell me the
significance of those diverse names uttering which the great Rishi Vyasa
with his disciples hymned the praises of the illustrious slayer of Madhu.
I am desirous of hearing those names of Hari, that Supreme Lord of all
creatures. Indeed, by listening to those names, I shall be sanctified and
cleansed even like the bright autumnal moon.

Vaisampayana said, Listen, O king, to what the significances are of the
diverse names, due to attributes and acts, of Hari as the puissant Hari
himself of cheerful soul explained them to Phalguna. That slayer of
hostile heroes, viz., Phalguna, had at one time asked Kesava, enquiring
after the imports of the some of the names by which the high-souled
Keshva is adored.

"Arjuna said, "O holy one, O Supreme ordainer of the Past and the Future.
O Creator of all Beings, O immutable one, O Refuge of all the worlds, O
Lord of the universe, O dispeller of the fears of all persons, I desire
to hear from thee in detail, O Kesava, the significance of all those
names of thine, O God, which have been mentioned by the great Rishis in
the Vedas and the Puranas in consequences of diverse acts of thine. None
else than thee, O Lord, is competent to explain the significations of
those names.'"

"The holy one said, 'In the Rigveda, in the Yajurveda, in the Atharvans
and the Samans, in the Puranas and the Upanishads, as also in the
treatises on Astrology, O Arjuna, in the Sankhya scriptures, in the Yoga
scriptures, and in the treatises also on the Science of Life, many are
the names that have been mentioned by the great Rishis. Some of those
names are derivable from my attributes and some of them relate to my
acts. Do thou hear, with concentrated attention, O sinless one, what the
import is of each off those names (in particular) that have reference to
my acts. I shall recite them to you. It is said that in days of yore you
were half my body. Salutations unto Him of great glory, Him, viz., that
is the Supreme Soul of all embodied creatures. [1850] Salutations unto
Narayana, unto Him that is identifiable with the universe, unto Him that
transcends the three (primal) attributes (of Sattwa, Rajas and Minas),
unto Him that is, again, the Soul of those attributes. From His grace
'lath arisen Brahman and from His wrath hath arisen Rudra. He is the
source whence have sprung all mobile and immobile creatures. O foremost
of all persons endued with Sattwa, the attribute of Sattwa consists of
the eight and ten qualities. [1851] That attribute is Supreme Nature
having for her soul the Sky and Earth and succeeding by her creative
forces in upholding the universe. That Nature is identical with the fruit
of all acts (in the form of the diverse regions of felicity to which
creatures attain through their acts). She is also the pure Chit. She is
immortal, and invincible, and is called the Soul of the universe. From
her flows all the modifications of both Creation and Destruction. (She is
identical with my Prakriti or Nature). Divested of sex, She or He is the
penances that people undergo. He is both the sacrifice that is performed
and the sacrificer that performs the sacrifice. He is the ancient and the
infinite Purusha. He is otherwise called Aniruddha and is the source of
the Creation and the Destruction of the universe. When Brahma's night
wore off, through the grace of that Being of immeasurable energy, a lotus
made its appearance first, O thou of eyes like lotus petals. Within that
lotus was born Brahma, springing from Aniruddha's grace. Towards the
evening of Brahma's day, Aniruddha became filled with wrath, and as a
consequence of this, there sprang from his forehead a son called Rudra
vested with the power of destroying everything (when the hour for
destruction comes). These two, viz., Brahma and Rudra, are the foremost
of all the deities, having sprung respectively from the Propitiousness
and the Wrath (of Aniruddha). Acting according to Aniruddha's direction,
these two deities create and destroy. Although capable of granting boons
unto all creatures, they are, however, in the matter of the concerns to
which they attend (viz., Creation and Destruction), merely instruments in
the hands of Aniruddha. (It is Aniruddha that does everything, making
Brahma and Rudra the visible agents in respect of the universe). Rudra is
otherwise called Kaparddin. He has matted locks on his head, and
sometimes displays a head that is bald. He loves to dwell in the midst of
crematoriums which constitute his home. He is an observer of the
austerest vows. He is Yogin of mighty puissance and energy. He is the
destroyer of Daksha's sacrifice and the tearer of Bhaga's eyes. O son of
Pandu, Rudra should be known to have always Narayana for his Soul. If
that deity of deities, viz., Maheswara, be worshipped, then O Partha, is
the puissant Narayana also worshipped. I am the Soul, O son of Pandu, of
all the worlds, of all the universe. Rudra, again, is my Soul. It is for
this that I always adore him. If I do not adore the auspicious and
boon-giving Isana nobody would then adore my own self. The ordinances I
set are followed by all the worlds. Those ordinances should always be
adored, and it is, therefore, that I adore them. He who knows Rudra knows
myself, and he who knows myself knows Rudra. He who follows Rudra follows
me, Rudra is Narayana. Both are one; and one is displayed in two
different forms. Rudra and Narayana, forming one person, pervade all
displayed things and cause them to act. No one else than Rudra is
competent to grant me a boon. O son of Pandu. Having settled this in my
mind, I adored in days of yore the ancient and puissant Rudra, for
obtaining the boon of a son. In adoring Rudra thus I adored my own self.
Vishnu never bows his head unto any deity except his own self. It is for
this reason that I adore Rudra, (Rudra being, as I have already told
thee, my own self). All the deities, including Brahma and Indra and the
deities and the great Rishis, adore Narayana, that foremost of deities,
otherwise called by the name of Hari. Vishnu is the foremost of all
Beings past, present, or future, and as such should always be adored and
worshipped with reverence. Do thou bow thy head unto Vishnu. Do thou bow
thy head unto Him who gives protection to all. Do thou bow, O son of
Kunti, unto that great boon-giving deity, that foremost of deities, who
eats the offerings made unto him in sacrifices. I have heard that there
are four kinds of worshippers, viz., those who are eager for a religious
life, those who are enquirers, those who strive to comprehend what they
learn and those who are wise. Among them all, they that are devoted to
realising the self and do not adore any other deity, are the foremost. I
am the end they seek, and though engaged in acts, they never seek the
fruits thereof. The three remaining classes of my worshippers are those
that are desirous of the fruits of their acts. They attain to regions of
great felicity, but then they have to fall down therefrom upon the
exhaustion of their merits. Those amongst my worshippers, therefore, that
are fully awakened (and, as such, that know that all happiness is
terminable except what is attainable by persons that become identified
with me) obtain what is foremost (and invaluable). [1852] Those that are
awakened and whose conduct displays such enlightenment, may be engaged in
adoring Brahman or Mahadeva or the other deities that occur in heaven but
they succeed at least in attaining to myself. I have thus told thee, O
Partha, what the distinctions are between my worshippers. Thyself, O son
of Kunti, and myself are known as Nara and Narayana. Both of us have
assumed human bodies only for the purpose of lightening the burden of the
Earth. I am fully cognisant of self-knowledge. I know who I am and whence
I am, O Bharata. I know the religion of Nivritti, and all that
contributes to the prosperity of creatures. Eternal as I am, I am the one
sole Refuge of all men. The waters have been called by the name of Nara,
for they sprang from Him called Nara. And since the waters in former
times, were my refuge, I am, therefore, called by the name of Narayana.
Assuming the form of the Sun I cover the universe with my rays. And
because I am the home of all creatures, therefore, am I called by the
name of Vasudeva. I am the end of all creatures and their sire, O
Bharata. I pervade the entire firmament on high and the Earth, O Partha,
and my splendour transcends every other splendour. I am He, O Bharata,
whom all creatures wish to attain to at the time of death. And because I
pervade all the universe, I have come to be called by the name of Vishnu.
Desirous of attaining to success through restraint of their senses,
people seek to attain to me who am heaven and Earth and the firmament
between the two. For this am I called by the name of Damodara. The word
Prisni includes food, the Vedas, water, and nectar. These four are always
in my stomach. Hence am I called by the name of Prisnigarbha. The Rishis
have said that once on a time when the Rishi Trita was thrown into a well
by Ekata and Dwiti, the distressed Trita invoked me, saying,--O
Prisnigarbha, do thou rescue the fallen Trita! That foremost of Rishis,
viz., Trita, the spiritual son of Brahma, having called on me thus, was
rescued from the pit. The rays that emanate from the Sun who gives heat
to the world, from the blazing fire, and from the Moon, constitute my
hair. Hence do foremost of learned Brahmanas call me by the name of
Kesava. The high-souled Utathya having impregnated his wife disappeared
from her side through an illusion of the gods. The younger brother
Vrihaspati then appeared before that high-souled one's wife. Unto that
foremost of Rishis that had repaired thither from desire of congress, the
child in the womb of Utathya's wife, O son of Kunti, whose body had
already been formed of the five primal elements, said,--O giver of boons,
I have already entered into this womb. It behoveth thee not to assail my
mother. Hearing these words of the unborn child, Vrihaspati, became
filled with wrath and denounced a curse on him, saying,--Since thou
obstructest me in this way when I have come hither from desire of the
pleasures of congress, therefore shalt thou, by my curse, be visited by
blindness, without doubt! Through this curse of that foremost of Rishis.
the child of Utathya was born blind, and blind he remained for a long
time. It was for this reason that, that the Rishi, in days of yore, came
to be known by the name of Dirghatamas. He, however, acquired the four
Vedas with their eternal limbs and subsidiary parts. After that he
frequently invoked me by this secret name of mine. Indeed, according to
the ordinance as laid down, he repeatedly called upon me by the name of
Kesava. Through the merit he acquired by uttering this name repeatedly,
he became cured of his blindness and then came to be called by the name
of Gotama. This name of mine, therefore, O Arjuna is productive of boons
unto them that utter it among all the deities and the high-souled Rishis.
The deity of Fire (Appetite) and Shoma (food) combining together, become
transfused into one and the same substance. It is for this reason that
the entire universe of mobile and immobile creatures is said to be
pervaded by those two deities. [1853] In the Puranas, Agni and Soma are
spoken of as complementary to one another. The deities also are said to
have Agni for their mouth. It is in consequence of these two beings
endued with natures leading to the unification that they are said to be
deserving of each other and upholders of the universe.'"



SECTION CCCXLIII

"Arjuna said, 'How did Agni and Shoma, in days of yore, attain to
uniformity in respect of their original nature? This doubt has arisen in
my mind. Do thou dispel it, O slayer of Madhu!'

"The highly and holy one said, 'I shall recite to thee, O son of Pandu,
an ancient story of incidents originating from my own energy. Do thou
listen to it with rapt attention! When four thousand Yugas according to
the measure of the celestials elapse, the dissolution of the universe
comes. The Manifest disappears into the Unmanifest. All creatures, mobile
and immobile, meet with destruction. Light, Earth, Wind, all disappear.
Darkness spreads over the universe which becomes one infinite expanse of
water. When that infinite waste of water only exists like Brahma without
second, it is neither day nor night. Neither aught nor naught exists;
neither manifest nor unmanifest. Then only undifferentiated Brahman
existed. When such is the condition of the universe, the foremost of
Beings, viz., springs from Tamas, the eternal and immutable Hari that is
the combination of the attributes (of omnipotence and the rest),
belonging to Narayana, that is indestructible and immortal, that is
without senses, that is inconceivable and unborn, that is Truth's self
fraught with compassion, that is endued with the form of existence which
the rays of the gem called Chintamani have, that causes diverse kinds of
inclinations to flow in diverse directions, that is divested of the
principles of hostility and deterioration and mortality and decay, that
is formless and all-pervading, and that is endued with the principle of
universal Creation and of Eternity without beginning, middle, or end.
There is authority for this assertion. The Sruti declares,--Day was not.
Night was not. Aught was not. Naught was not. In the beginning there was
only Tamas [1854] in the form of the universe, and she is the night of
Narayana of universal form. Even this is the meaning of the word Tamas.
From that Purusha (called Hari), thus born of Tamas and having Brahman
for his parent, started into existence the Being called Brahman. Brahman,
desiring to create creatures, caused Agni and Shoma to spring from his
own eyes. Afterwards when creatures came to be created, the created
persons came out in their due order as Brahmanas and Kshatriyas. He who
started into life as Shoma was none else than Brahma; and they that were
born as Brahmanas were all Shoma in reality. He who started into being as
Kshatriyas were none else than Agni. The Brahmanas became endued with
greater energy than the Kshatras. If you ask the reason why, the answer
is that this superiority of the Brahmanas to the Kshatriyas is an
attribute that is manifest to the whole world. It occurred as follows.
The Brahmanas represent the eldest creation as regards men. None were
created before, that was superior to the Brahmanas. He who offers food
into the mouth of a Brahmana is regarded as pouring libations into a
blazing fire (for gratifying the deities). I say that having ordained
things in comprising this way, the creation of creatures was accomplished
by Brahma. Having established all created Beings in their respective
positions, he upholds the three worlds. There occurs a declaration to the
same effect in the Mantras of the Srutis. Thou, O Agni, art the Hotri in
sacrifices, and the benefactor of the universe. Thou art the benefactor
of the deities, of men, and of all the worlds. There is (other) authority
also for this. Thou art, O Agni, the Hotri of the universe and of
sacrifices. Thou art the source through which the deities and men do good
to the universe. Agni is truly the Hotri and the performer of sacrifices.
Agni is again the Brahma of the sacrifice. No libations can be poured
into sacrificial fire without uttering mantras; there can be no penances
without a person to perform them; the worship of the deities and men and
the Rishis is accomplished by the libations poured with mantras. Hence, O
Agni, thou hast been regarded as the Hotri in sacrifices. [1855] Thou art,
again, all the other mantras that have been declared in respect of the
Homa rites of men. For the Brahmanas the duty is ordained of officiating
for others in the sacrifices they perform. The two other orders, viz.,
Kshatras and Vaisyas, that are included within the regenerate or
twice-born class, have not the same duty prescribed for them. Hence,
Brahmanas are like Agni, who uphold sacrifices. The sacrifices (which the
Brahmanas perform) strengthen the deities. Strengthened in this way, the
deities fructify the Earth (and thereby support all living creatures).
But the result that may be achieved by the foremost of sacrifices may as
well be accomplished through the mouth of the Brahmanas. That learned
person who offers food into the mouth of a Brahmana is said to pour
libations into the sacred fire for gratifying the deities. In this way
the Brahmanas have come to be regarded as Agni. They that are possessed
of learning adore Agni. Agni, is again, Vishnu. Entering all creatures,
he upholds their life-breaths. In this connection there is a verse sung
by Sanatkumara. Brahman, in creating the universe, first created the
Brahmanas. The Brahmanas become immortal by studying the Vedas, and
repair to heaven through the aid of such study. The intelligence, speech,
acts and observances, faith, and the penances of the Brahmanas uphold
both the Earth and the heaven like slings of strings upholding bovine
nectar. [1856] There is no duty higher than Truth. There is no superior
more worthy of reverence than the mother. There is none more efficient
than the Brahmana for conferring felicity both here and hereafter. The
inhabitants of those realms where Brahmanas have no certain means of
support (from lands or other kinds of property assigned to them) become
very miserable. There the oxen do not carry the people or draw the
plough, nor do vehicles of any kind bear them. There milk kept in jars is
never churned for yielding butter. On the other hand, the residents
become divested of prosperity of every kind, and betake themselves to the
ways of robbers (instead of being able to enjoy the blessings of
peace) [1857] In the Vedas, the Puranas, the histories, and other
authoritative writings, it is said that Brahmanas, who are the souls of
all creatures, who are the creators of all things, and who are
identifiable with all existent objects, sprang from the mouth of
Narayana. Indeed, it is said that the Brahmans first came at the time
when the great boon-giving god had restrained his speech as a penance and
the other orders have originated from the Brahmanas. The Brahmanas are
distinguished above the deities and Asuras, since they were created by
myself in my indescribable form as Brahma. As I have created the deities
and the Asuras and the great Rishis so I have placed the Brahmanas in
their respective situations and have to punish them occasionally. In
consequence of his licentious assault on Ahalya, Indra was cursed by
Gautama, her husband, through which Indra got a green beard on his face.
Through that curse of Kausika Indra lost, also, his own testicles, which
loss was afterwards (through the kindness of the other deities) made up
by the substitution of the testicles of a ram. When in the sacrifice of
king Sarjiati, the great Rishi Chyavana became desirous of making the
twin Aswins sharers of the sacrificial offerings, Indra objected. Upon
Chyavana insisting, Indra sought to hurl his thunderbolt at him. The
Rishi paralysed Indra's arms. Incensed at the destruction of his
sacrifice by Rudra, Daksha once more set himself to the practice of
severe austerities and attaining to high puissance caused something like
a third eye to appear on the forehead of Rudra for the destruction of
Tripurasura. [1858] When Rudra addressed himself for the destruction of
the triple city belonging to the Asuras, the preceptor of the Asuras,
viz., Usanas, provoked beyond endurance, tore a matted lock from his own
head and hurled it at Rudra. From that matted lock of Usanas sprang many
serpents. Those serpents began to bite Rudra, at which his throat became
blue. During a bygone period, viz., that connected with the Self-born
Manu, [1859] it is said that Narayana had seized Rudra by the throat and
hence did Rudra's throat become blue. On the occasion of churning the
Ocean for raising the amrita, Vrihaspati of Angiras race sat on the
shores of the Ocean for performing the rite of Puruscharana. When he took
up a little water for the purpose of the initial achamana, the water
seemed to him to be very muddy. At this Vrihaspati became angry and
cursed the Ocean, saying,--Since thou continuest to be so dirty
regardless of the fact of my having come to thee for touching thee, since
thou hast not become clear and transparent, therefore from this day thou
shalt be tainted with fishes and sharks and tortoises and other aquatic
animals. From that time, the waters of the ocean have become infested
with diverse kinds of sea-animals and monsters. Viswarupa, the son of
Tashtri, formerly became the priest of the deities. He was, on his
mother's side, related to the Asuras, for his mother was the daughter of
an Asura. While publicly offering unto the deities their shares of
sacrificial offerings, he privately offered shares thereof unto the
Asuras. The Asuras, with their chief Hiranyakasipu at their head, then
repaired to their sister, the mother of Viswarupa, and solicited a boon
from her, saying,--The son Viswarupa by Tashtri, otherwise called
Trisiras, is now the priest of the deities. While he gives unto the
deities their shares of sacrificial offerings publicly, he gives us our
shares of the same privately. In consequence of this, the deities are
being aggrandised, and we are being weakened. It behoveth thee,
therefore, to prevail upon him that he may take up our cause. Thus
addressed by them, the mother of Viswarupa repaired to her son who was
then staying in the Nandana woods (of Indra) and said unto him,--How is
it, O son, that thou art engaged in aggrandising the cause of thy foes
and weakening that of thy maternal uncles? It behoveth thee not to act in
this way.--Viswarupa, thus solicited by his mother, thought that he
should not disobey her words, and as the consequence of that reflection
he went over to the side of Hiranyakasipu, after having paid proper
respects to his mother. King Hiranyakasipu, upon the arrival of Trisiras,
dismissed his old Hotri, viz., Vasishtha, the son of Brahma, and
appointed Trisiras to that office. Incensed at this, Vasishtha cursed
Hiranyakasipu, saying,--Since thou dismissest me and appointest another
person as thy Hotri, this sacrifice of thine shall not be completed, and
some Being the like of whom has not existed before will slay thee!--In
consequence of this curse, Hiranyakasipu was slain by Vishnu in the form
of a man-lion, Viswarupa, having adopted the side of his maternal
relations, employed himself in severe austerities for aggrandising them.
Impelled by the desire of causing him to swerve from his vows, Indra
despatched to him many beautiful Apsaras. Beholding those celestial
nymphs of transcendent beauty, the heart of Viswarupa became agitated.
Within a very short time he became exceedingly attached to them.
Understanding that he had become attached to them, the celestial nymphs
said unto him one day,--We shall not tarry here any longer. In fact, we
shall return to that place whence we came. Unto them that said so, the
son of Tashtri replied,--Where will you go? Stay with me. I shall do you
good. Hearing him say so, the Apsaras rejoined,--We are celestial nymphs
called Apsaras. We chose in days of old the illustrious and boon-giving
Indra of great puissance, Viswarupa then said unto them. This very day I
shall so ordain that all the deities with Indra at their head shall cease
to be. Saying this, Trisiras began to recite mentally certain sacred
Mantras of great efficacy. By virtue of those Mantras he began to
increase in energy. With one of his mouths he began to drink all the Soma
that Brahmanas engaged in Sacrifices poured on their sacred fires with
due rites. With a second mouth he began to eat all food (that was offered
in sacrifices). With his third mouth he began to drink up the energy of
all the deities with Indra at their head. Beholding him swelling with
energy in every part of his body that was strengthened by the Soma he was
drinking, all the deities, then, with Indra in their company, proceeded
to the Grandsire Brahma. Arrived at his presence, they addressed him and
said,--All the Soma that is duly offered in the sacrifices performed
everywhere is being drunk by Viswarupa. We no longer obtain our shares.
The Asuras are being aggrandised, while we are being weakened. It
behoveth thee, therefore, to ordain what is for our good.--After the
deities ceased, the Grandsire replied,--The great Rishi Dadhichi of
Bhrigu's race is now engaged in performing severe austerities. Go, ye
deities, unto him and solicit a boon from him. Do ye so arrange that he
may cast off his body. With his bones let a new weapon be created called
the Thunderbolt. Thus instructed by the Grandsire, the deities proceeded
to that place where the holy Rishi Dadhichi was engaged in his
austerities. The deities with Indra at their head addressed the sage,
saying,--O holy one, your austerities, we hope, are being well performed
and uninterrupted.--Unto them the sage Dadhichi said,--Welcome to all of
you. Tell me what I should do for you. I shall certainly do what you will
say. They then told him,--It behoveth thee to cast off thy body for
benefiting all the worlds. Thus solicited, the sage Dadhichi, who was a
great Yogin and who regarded happiness and misery in the same light,
without being at all cheerless, concentrated his Soul by his Yoga power
and cast off his body. When his Soul left its temporary tenement of clay,
Dhatri, taking his bones, created an irresistible weapon called the
Thunder-bolt. With the Thunder-bolt thus made with the bones of a
Brahmana, which was impenetrable by other weapons and irresistible and
pervaded by the energy of Vishnu, Indra struck Viswarupa the son of
Tashtri. Having slain the son of Tashtri thus, Indra severed his head
from the body. From the lifeless body, however, of Viswarupa, when it was
pressed, the energy that was still residing in it gave birth to a mighty
Asura of the name of Vritra. Vritra became the foe of Indra, but Indra
slew him also with the Thunder-bolt. In consequence of the sin of
Brahmanicide, being thus doubled Indra became overcome with a great fear
and as the consequence thereof he had to abandon the sovereignty of
heaven. He entered a cool lotus stalk that grew in the Manas lake. In
consequence of the Yoga attribute of Anima, he became very minute and
entered the fibres of that lotus stalk. [1860] When the lord of the three
worlds, the husband of Sachi, had thus disappeared from sight through
fear of the sin of Brahmanicide, the universe became lordless. The
attributes of Rajas and Tamas assailed the deities. The Mantras uttered
by the great Rishis lost all efficacy. Rakshasas appeared everywhere The
Vedas were about to disappear. The inhabitants of all the worlds, being
destitute of a king, lost their strength and began to fall an easy prey
to Rakshasas and other evil Beings. Then the deities and the Rishis,
uniting together, made Nahusha, the son of Ayusha, the king of the three
worlds and duly crowned him as such. Nahusha had on his forehead full
five-hundred luminaries of blazing effulgence, which had the virtue of
despoiling every creature of energy. Thus equipt Nahusha continued to
rule heaven. The three worlds were restored to their normal condition.
The inhabitants of the universe once more became happy and cheerful.
Nahusha then said,--Everything that Indra used to enjoy is before me.
Only, his spouse Sachi is not by. Having said this, Nahusha proceeded to
where Sachi was and, addressing her, said,--O blessed lady, I have become
the lord of the deities. Do thou accept me. Unto him Sachi replied,
saying--Thou art, by nature, wedded to righteousness of behaviour. Thou
belongest, again, to the race of Shoma. It behoveth thee not to assail
another person's wife.--Nahusha, thus addressed by her, said,--The
position of Indra is now being occupied by me. I deserve to enjoy the
dominions and all the precious possessions of Indra. In desiring to enjoy
thee there can be no sin. Thou wert Indra's and, therefore, should be
mine. Sachi then said unto him,--I am observing a vow that has not yet
been completed. After performing the final ablutions I shall come to thee
within a few days. Extracting this promise from Indra's spouse, Nahusha
left her presence. Meanwhile Sachi, afflicted with pain and grief,
anxious to find her lord and assailed by her fear of Nahusha proceeded to
Vrihaspati (the chief priest of the celestials). At the first sight
Vrihaspati understood her to be struck with anxiety. He immediately had
recourse to Yoga-meditation and learnt that she was intent upon doing
what was necessary for restoring her husband to his true position.
Vrihaspati then addressed her, saying,--Equipt with penances and the
merit that will be thine in consequence of this vow that thou art
observing, do thou invoke the boon-giving goddess Upasruti. Invoked by
thee, she will appear and show thee where thy husband is dwelling.--While
in the observance of that very austere vow, she invoked with the aid of
proper Mantras the boon-giving goddess Upasruti. Invoked by Sachi, the
goddess presented herself before her and said,--I am here at thy bidding.
Invoked by thee I have come. What cherished wish of thine shall I
accomplish? Bowing unto her with a bend of the head, Sachi said,--O
blessed lady, it behoveth thee to show me where my husband is. Thou art
Truth. Thou art Rita. Thus addressed, the goddess Upasruti took her to
the lake Manasa. Arrived there, she pointed out to Sachi her lord Indra
residing within the fibres of a lotus stalk. Beholding his spouse pale
and emaciated, Indra became exceedingly anxious. And the lord of heaven
said unto himself, Alas, great is the sorrow that has overtaken me. I
have fallen off from the position that is mine. This my spouse, afflicted
with grief on my account, finds out my lost self and comes to me here.
Having reflected in this strain, Indra addressed his dear spouse and
said,--In what condition art thou now? She answered him,--Nahusha invites
me to make me his wife. I have obtained a respite from him, having fixed
the time when I am to go to him. Unto her Indra then said, Go and say
unto Nahusha that he should come to thee on a vehicle never used before,
viz., one unto which some Rishis should be harnessed, and arriving at
thine in that state he should wed thee. Indra has many kinds of vehicles
that are all beautiful and charming. All these have borne thee. Nahusha,
however, should come on such a vehicle that Indra himself had not
possessed. Thus counselled by her lord, Sachi left that spot with a
joyous heart. Indra also once more entered the fibres of that
lotus-stalk. Beholding the Queen of Indra come back to heaven, Nahusha
addressed her saying, The time thou hadst fixed is over. Unto him Sachi
said what Indra had directed her to say. Harnessing a number of great
Rishis unto the vehicle he rode, Nahusha set out from his place for
coming to where Sachi was living. The foremost of Rishis, viz., Agastya,
born within a jar, of the vital seed of Maitravaruna, beheld those
foremost of Rishis insulted by Nahusha in that way. Him Nahusha struck
with his foot. Unto him, Agastya said,--Wretch, as thou hast betaken
thyself to a highly improper act, do thou fall down on the Earth. Be
transformed into a snake and do thou continue to live in that form as
long as the Earth and her hills continue. As soon as these words were
uttered by the great Rishi, Nahusha fell down from that vehicle. The
three worlds once more became master-less. The deities and the Rishis
then united together and proceeded to where Vishnu was and appealed to
him for bringing about the restoration of Indra. Approaching him, they
said,--O holy one, it behoveth thee to rescue Indra who is overwhelmed by
the sin of Brahmanicide. The boon-giving Vishnu replied unto them,
saying,--Let Sakra perform a Horse-sacrifice in honour of Vishnu. He will
then be restored to his former position. The deities and the Rishis began
to search for Indra, but when they could not find him, they went to Sachi
and said unto her,--O blessed lady, go unto Indra and bring him here.
Requested by them, Sachi once more proceeded to the lake Manasa. Indra,
rising from the lake, came to Vrihaspati. The celestial priest Vrihaspati
then made arrangements for a great Horse-sacrifice, substituting a black
antelope for a good steed every way fit to be offered up in sacrifice.
Causing Indra, the lord of the Maruts, to ride upon that very steed
(which was saved from slaughter) Vrihaspati led him to his own place. The
lord of heaven was then adored with hymns by all the deities and the
Rishis. He continued to rule in heaven, cleansed of the sin of
Brahmanicide which was divided into four portions and ordained to reside
in woman, fire, trees, and kine. It was thus that Indra, strengthened by
the energy of a Brahmana, succeeded in slaying his foe (and when, as the
result of that act of his, he had been overpowered by sin, it was the
energy of another Brahmana that rescued him). It was thus that Indra once
more regained his position.

"'In days of yore, while the great Rishi Bharadwaja was saying his
prayers by the side of the celestial Ganga, one of the three feet of
Vishnu, when he assumed his three-footed form, reached that spot. [1861]
Beholding that strange sight, Bharadwaja assailed Vishnu with a handful
of water, upon which Vishnu's bosom received a mark (called
Sreevatsa) [1862]. Cursed by that foremost of Rishis, viz., Bhrigu, Agni
was obliged to become a devourer of all things. Once on a time, Aditi,
the mother of the deities, cooked some food for her sons. She thought
that, eating that food and strengthened by it, the deities would succeed
in slaying the Asuras. After the food had been cooked. Vudha (the
presiding deity of the luminary known by that name), having completed the
observance of an austere vow, presented himself before Aditi and said
unto her,--Give me alms. Aditi, though thus solicited for food gave him
none, thinking that no one should eat of the food she had cooked, before
her sons, the deities, had first taken it. Incensed at the conduct of
Aditi who thus refused to give him alms, Vudha, who was Brahma's self
through the austere vow he had completed, cursed her, saying that as
Aditi had refused him alms she would have a pain in her womb when
Vivaswat, in his second birth in the womb of Aditi, would be born in the
form of an egg. Aditi reminded Vivaswat at that time of the curse of
Vudha, and it is for that reason that Vivaswat, the deity who is adorned
in Sraddhas, coming out of the womb of Aditi, came to be called by the
name of Martanda. The Prajapati Daksha became the father of sixty
daughters. Amongst them, three and ten were bestowed by him upon Kasyapa;
ten upon Dharma; ten upon Mann; and seven and twenty upon Shoma. Although
all the seven and twenty that were called Nakshatras and bestowed upon
Shoma were equal in respect of beauty and accomplishments, yet Shoma
became more attached to one, viz., Rohini, than the rest. The rest of his
spouses, filled with jealousy, leaving him, repaired to their sire and
informed him of this conduct of their husband, saying,--O holy one,
although all of us are equal in point of beauty, yet our husband Shoma is
exclusively attached to our sister Rohini.--Incensed at this
representation of his daughters, the celestial Rishi Daksha cursed Shoma,
saying, that thenceforth the disease phthisis should assail his
son-in-law and dwell in him. Through this curse of Daksha, phthisis
assailed the puissant Shoma and entered into his body. Assailed by
phthisis in this way, Shoma came to Daksha. The latter addressed him,
saying,--I have cursed thee because of thy unequal behaviour towards thy
wives. The Rishi then said unto Shoma,--Thou art being reduced by the
disease phthisis that has assailed thee. There is a sacred water called
Hiranyasarah in the Western ocean. Repairing to that sacred water, do
thou bathe there.--Counselled by the Rishi, Shoma proceeded thither.
Arrived at Hiranyasarah, Soma bathed in that sacred water. Performing his
oblations he 'cleansed himself from his sin. And because that sacred
water was illumined (abhasita) by Shoma, therefore was it from that day
called by the name of Prabhasa. In consequence, however, of the curse
denounced upon him in days of old by Daksha, Shoma, to this day, begins
to wane from the night of the full moon till his total disappearance on
the night of the new moon whence he once more begins to wax till the
night of full moon. The brightness also of the lunar disc from that time
received a stain, for the body of Shoma, since then, has come to present
certain dark spots. In fact, the splendid disc of the moon has, from that
day, come to exhibit the mark of a hare. Once on a time, a Rishi of the
name of Sthulasiras was engaged in practising very severe austerities on
the northern breasts of the mountains of Meru. While engaged in those
austerities, a pure breeze, charged with all kinds of delicious perfumes,
began to blow there and fan his body. Scorched as his body was by the
very severe austerities he was undergoing, and living as he did upon air
alone to the exclusion of every kind of food, he became highly gratified
in consequence of that delicious breeze which blew around him. While he
was thus gratified with the delicious breeze that fanned him, the trees
around him (moved by jealousy) put forth their flowers for making a
display and extorting his praise. Displeased at this conduct of the trees
because it was dictated by jealousy, the Rishi cursed them,
saying,--Henceforth, ye shall not be able to put forth your flowers at
all times.--In days of yore, for doing good to the world, Narayana took
birth as the great Rishi Vadavamukha. While engaged in practising severe
austerities on the breast of Meru, he summoned the Ocean to his presence.
The Ocean, however, disobeyed his summons. Incensed at this, the Rishi,
with the heat of his body, caused the waters of the Ocean to become as
saltish in taste as the human sweat. The Rishi further said.--Thy waters
shall henceforth cease to be drinkable. Only when the Equine-head, roving
within thee, will drink thy waters, they will be as sweet as honey. It is
for this curse that the waters of the Ocean to this day are saltish to
the taste and are drunk by no one else than the Equine-head. [1863] The
daughter, named Uma, of the Himavat mountains, was desired by Rudra in
marriage After Himavat had promised the hand of Uma to Mahadeva, the
great Rishi Bhrigu, approaching Himavat, addressed him, saying,--Give
this daughter of thine unto me in marriage. Himavat replied unto him,
saying,--Rudra is the bridegroom already selected by me for my
daughter.--Angry at this reply, Bhrigu said,--Since thou refusest my suit
for the hand of thy daughter and insultest me thus, thou shalt no longer
abound with jewels and gems. To this day, in consequence of the Rishi's
words, the mountains of Himavat have not any jewels and gems. Even such
is the glory of the Brahmanas. It is through the favour of the Brahmanas
that the Kshatriyas are able to possess the eternal and undeteriorating
Earth as their wife and enjoy her. The power of the Brahmanas, again, is
made up of Agni and Shoma. The universe is upheld by that power and,
therefore, is upheld by Agni and Shoma united together. It is said that
Surya and Chandramas are the eyes of Narayana. The rays of Surya
constitute my eyes. Each of them, viz., the Sun and the Moon, invigorate
and warm the universe respectively. And because of the Sun and the Moon
thus warming and invigorating the universe, they have come to be regarded
as the Harsha (joy) of the universe. It is in consequence of these acts
of Agni and Shoma that uphold the universe that I have come to be called
by the name of Hrishikesa, O son of Pandu. Indeed, I am the boon-giving
Isana, the Creator of the universe. [1864] Through virtue of the Mantras
with which libations of clarified butter are poured on the sacred fire, I
take and appropriate the (principal) share of the offerings made in
sacrifices. My complexion also is of that foremost of gems called Harit.
It is for these reasons that I am called by the name of Hari. I am the
highest abode of all creatures and am regarded by persons conversant with
the scriptures to be identical with Truth or Nectar. I am, for this
reason, called by learned Brahmanas by the name of Ritadhama (abode of
Truth or Nectar). When in days of yore the Earth became submerged in the
waters and lost to the view, I found her out and raised her from the
depths of the Ocean. For this reason the deities adore me by the name of
Govinda. Sipivishta is another name of mine. The word Sipi indicates a
person that has no hair on his body. He who pervades all things in the
form of Sipi is known by the name of Sipivishta. The Rishi Yaksha, with
tranquil soul, in many a sacrifice invoked me by the name Sipivishta. It
is for this reason that I came to bear this secret name. Yaksha of great
intelligence, having adored me by the name Sipivishta, succeeded in
restoring the Niruktas which had disappeared from the surface of the
Earth and sunk into nether regions. I was never born. I never take birth.
Nor shall I ever be born. I am the Kshetrajna of all creatures. Hence am
I called by the name of Aja (unborn). [1865] I have never uttered anything
base or anything that is obscene. The divine Saraswati who is Truth's
self, who is the daughter of Brahma and is otherwise called by the name
of Rita, represents my speech and always dwells in my tongue. The
existent and the non-existent have been merged by me in my Soul. The
Rishis dwelling in Pushkara, which is regarded as the abode of Brahman,
called me by the name of Truth. I have never swerved from the attribute
of Sattwa, and know that the attribute of Sattwa has flowed from me. In
this birth also of mine, O Dhananjaya, my ancient attribute of Sattwa has
not left me, so that in even this life, establishing myself on Sattwa, I
set myself to acts without ever wishing for their fruits. Cleansed of all
sins as I am through the attribute of Sattwa, which is my nature, I can
be beheld by the aid of that knowledge only which arises from adoption of
the attribute of Sattwa. I am reckoned also among those that are wedded
to that attribute. For these reasons am I known by the name of
Sattwata. [1866] I till the Earth, assuming the form of a large
plough-share of black iron. And because my complexion is black, therefore
am I called by the name of Krishna. I have united the Earth with Water,
Space with Mind, and Wind with Light. Therefore ant I called
Vaikuntha. [1867] The cessation of separate conscious existence by
identification with Supreme Brahman is the highest attribute or condition
for a living agent to attain. And since I have never swerved from that
attribute or condition, I am, therefore, called by the name of
Achyuta. [1868] The Earth and the Firmament are known to extend in all
directions. And because I uphold them both, therefore am I called by the
name of Adhokshaja. Persons conversant with the Vedas and employed in
interpreting the words used in those scriptures adore me in sacrifices by
calling upon me by the same name. In days of yore, the great Rishis,
while engaged in practising severe austerities, said,--No one else in the
universe than the puissant Narayana, is capable of being called by the
name of Adhokshaja. Clarified butter which sustains the lives of all
creatures in the universe constitutes my effulgence. It is for this
reason that Brahmanas conversant with the Vedas and possessed of
concentrated souls call me by the name of Ghritarchis. [1869] There are
three well-known constituent elements of the body. They have their origin
in action, and are called Bile, Phlegm, and Wind. The body is called a
union of these three. All living creatures are upheld by these three, and
when these three become weakened, living creatures also become weakened.
It is for this reason that all persons conversant with the scriptures
bearing on the science of Life call me by the name of Tridhatu. [1870] The
holy Dharma is known among all creatures by the name of Vrisha, O
Bharata. Hence it is that I am called the excellent Vrisha in the Vedic
lexicon called Nighantuka. The word 'Kapi' signifies the foremost of
boars, and Dharma is otherwise known by the name of Vrisha. It is for
this reason that that lord of all creatures, viz., Kasyapa, the common
sire of the deities and the Asuras, called me by the name Vrishakapi. The
deities and the Asuras have never been able to ascertain my beginning, my
middle, or my end. It is for this reason that I am sung as Anadi, Amadhya
and Ananta. I am the Supreme Lord endued with puissance, and I am the
eternal witness of the universe (beholding as I do its successive
creations and destructions). I always hear words that are pure and holy,
O Dhananjaya, and never hold anything that is sinful. Hence am I called
by the name of Suchisravas. Assuming, in days of old, the form of a boar
with a single tusk, O enhancer of the joys of others, I raised the
submerged Earth from the bottom of the ocean. From this reason am I
called by the name of Ekasringa. While I assumed the form of mighty boar
for this purpose, I had three humps on my back. Indeed, in consequence of
this peculiarity of my form at that time that I have come to be called by
the name of Trikakud (three-humped). Those who are conversant with the
science propounded by Kapila call the Supreme Soul by the name of
Virincha. That Virincha is otherwise called the great Prajapati (or
Brahman). Verily I am identical with Him, called Virincha, in consequence
of my imparting animation to all living creatures, for I am the Creator
of the universe. The preceptors of Sankhya philosophy, possessed of
definite conclusions (regarding all topics), call me the eternal Kapila
staying in the midst of the solar disc with but Knowledge for my
companion. [1871] On Earth I am known to be identical with Him who has
been sung in the Vedic verses as the effulgent Hiranyagarbha and who is
always worshipped by Yogins. I am regarded as the embodied form of the
Rich Veda consisting of one and twenty thousand verses. Persons
conversant with the Vedas also call me the embodiment of the Samans of a
thousand branches. Even thus do learned Brahmans that are my devoted
worshippers and that are very rare sing me in the Aranyakas. [1872] In the
Adhyaryus I am sung as the Yajur-Veda of six and fifty and eight and
seven and thirty branches. [1873] Learned Brahmans conversant with the
Atharvans regard me as identical with the Atharvans consisting of five
Kalpas and all the Krityas. [1874] All the sub-divisions that exist of the
different Vedas in respect of branches and all the verses that compose
those branches, and all the vowels that occur in those verses, and all
the rules in respect of pronunciation, know, O Dhananjaya, are my work. O
Partha, he that rises (at the beginning of Creation from the Ocean of
Milk at the earnest invocation of Brahmana and all the deities) and who
gives diverse boons unto the diverse deities, is none else than myself. I
am He who is the repository of the science of syllables and pronunciation
that is treated of in the supplementary portions of the Vedas. Following
the path pointed out by Vamadeva, the high-souled Rishi Panchala, through
my grace, obtained from that eternal Being the rules in respect of the
division of syllables and words (for reading the Vedas). Indeed, Galava,
born in the Vabhravya race, having attained to high ascetic success and
obtained a boon from Narayana, compiled the rules in respect of the
division of syllables and words (for reading the Vedas). Indeed, Galava,
born in the Vabhravya race, having attained to the high ascetic success
and obtained a boon from Narayana, compiled the rules in respect of the
division of syllables and words, and those about emphasis and accent in
utterance, and shone as the first scholar who became conversant with
those two subjects. Kundrika and king Brahmadatta of great energy, [1875]
repeatedly thinking of the sorrow that attends birth and death, attained
to that prosperity which is acquired by persons devoted to Yoga, in
course of seven births, in consequence of my favour. In days of yore, O
Partha, I was, for some reason, born as the son of Dharma, O chief of
Kuru's race, and in consequence of such birth of mine I was celebrated
under the name of Dharmaja. I took birth in two forms, viz., as Nara and
Narayana. Riding on the vehicle that helps towards the performance of
scriptural and other duties, I practised, in those two forms, undying
austerities on the breast of Gandhamadana [1876] At that time the great
sacrifice of Daksha took place. Daksha, however, in that sacrifice of
his, refused to give a share unto Rudra, O Bharata, of the sacrificial
offerings. Urged by the sage Dadhichi, Rudra destroyed that sacrifice. He
hurled a dart whose flames blazed up every moment. That dart, having
consumed all the preparations of Daksha's sacrifice, came with great
force towards us (Nara and Narayana) at the retreat of Vadari. With great
violence that dart then fell upon the chest of Narayana. Assailed by the
energy of that dart, the hair on the head of Narayana became green. In
fact, in consequence of this change in the hue of my hair I came to be
called by the name of Munjakesa. [1877] Driven off by an exclamation of
Hun which Narayana uttered, the dart, its energy being lost, returned to
Sankara's hands. At this, Rudra became highly angry and as the result
thereof he rushed towards the Rishis Nara and Narayana, endued with the
puissance of severe austerities. Narayana then seized the rushing Rudra
with his hand by the throat. Seized by Narayana, the lord of the
universe, Rudra's throat changed colour and became dark. From that time
Rudra came to be called by the name of Sitikantha. Meanwhile Nara, for
the purpose of destroying Rudra, took up a blade of grass, and inspired
it with Mantras. The blade of grass, thus inspired, was converted into a
mighty battle-axe. Nara suddenly hurled that battle-axe at Rudra but it
broke into pieces. In consequence of that weapon thus breaking into
pieces, I came to be called by the name of Khandaparasu.' [1878]

"Arjuna said, 'In that battle capable of bringing about the destruction
of the three worlds, who obtained the victory, O Janarddana, do thou tell
me this!'"

"The blessed and holy one said, 'When Rudra and Narayana became thus
engaged in battle, all the universe became suddenly filled with anxiety.
The deity of fire ceased to accept libations of even the purest clarified
butter duly poured in sacrifices with the aid of Vedic Mantras. The Vedas
no longer shone by inward light in the minds of the Rishis of cleansed
souls. The attributes of Rajas and Tamas possessed the deities. The Earth
trembled. The vault of the firmament seemed to divide in twain. All the
luminaries became deprived of their splendour. The Creator, Brahman,
himself fell from his seat. The Ocean itself became dry. The mountains of
Himavat became riven. When such dire omens appeared everywhere, O son of
Pandu, Brahma surrounded by all the deities and the high-souled Rishis,
soon arrived at that spot where the battle was raging. The four-faced
Brahma, capable of being understood with the aid of only the Niruktas,
joined his hands and addressing Rudra, said,--Let good happen to the
three worlds. Throw down thy weapons, O lord of the universe, from desire
of benefiting the universe. That which is unmanifest, indestructible,
immutable, supreme, the origin of the universe, uniform, and the supreme
actor, that which transcends all pairs of opposites, and is inactive,
has, choosing to be manifested, been pleased to assume this one blessed
form, (for though double, the two but represent the same form). This Nara
and Narayana (the displayed forms of Supreme Brahman) have taken birth in
the race of Dharma. The foremost of all deities, these two are observers
of the highest vows and endued with the severest penances. Through some
reason best known to Him, I myself have sprung from the attribute of His
Grace. Eternal as thou art, for thou hast ever existed since all the past
creations, thou too hast sprung from His Wrath. With myself then, these
deities, and all the great Rishis, do thou adore this displayed form of
Brahma, and let peace be unto all the worlds without any delay.--Thus
addressed by Brahma, Rudra forthwith cast off the fire of his wrath, and
set himself to gratify the illustrious and puissant God Narayana. [1879]
Indeed, he soon placed himself at the disposal of the adorable
boon-giving and puissant God Narayana. That boon-giving God Narayana, who
hath his wrath and the senses under control, soon became gratified and
reconciled with Rudra. Well-adored by the Rishis, by Brahma, and by all
the deities, that great God, the Lord of the universe, otherwise called
by the name of Hari, then addressed the illustrious Isana and said these
words:--He that knows thee, knows me. He that follows thee, follows me.
There is no difference between thee and me. Do thou never think
otherwise. The mark made by thy lance on my chest will from this day
assume the form of a beautiful whirl, and the mark of my hand on thy
throat will also assume a beautiful shape in consequence of which thou
shalt, from this day, be called by the name of Sreekantha.'"

"The blessed and holy one [1880] continued. 'Having mutually caused such
marks on each other's person, the two Rishis Nara and Narayana thus made
friends with Rudra. and dismissing the deities, once more set themselves
to the practice of penances with a tranquil soul. I have thus told thee,
O son of Pritha, how in that battle which took place in days of yore
between Rudra and Narayana, the latter got the victory. I have also told
thee the many secret names by which Narayana is called and what the
significations are, O Bharata, of one of those names, which, as I have
told thee, the Rishis, have bestowed upon the great God. In this way, O
son of Kunti, assuming diverse forms do I rove at will through the Earth,
the region of Brahma himself, and that other high and eternal region of
felicity called Goloka. Protected by me in the great battle, thou hast
won a great victory. That Being whom, at the time of all thy battles,
thou beheldest stalking in thy van, know, O son of Kunti, is no other
than Rudra, that god of gods, otherwise called by the name of Kaparddin.
He is otherwise known by the name of Kala, [1881] and should be known as
one that has sprung from my wrath. Those foes whom thou hast slain were
all, in the first instance, slain by him. [1882] Do thou bend thy head
unto that god of gods, that lord of Uma, endued with immeasurable
puissance With concentrated soul, do thou bend thy head unto that
illustrious Lord of the universe, that indestructible deity, otherwise
called by the name of Hari. He is none else than that deity who, as I
have repeatedly told thee, has sprung from my wrath. Thou hast, before
this, heard, O Dhananjaya, of the puissance and energy that reside in
him!'"



SECTION CCCXLIV

Saunaka said, "O Sauti, excellent is this narrative which thou hast
recited. Verily, these ascetics, having heard it have all been filled
with wonder. It is said, O Sauti, that a discourse that has Narayana for
its topic, is more fruitful of merit than sojourns unto all the sacred
retreats and ablutions performed in all the sacred waters on the Earth.
Having listened to this discourse of thine that has Narayana for its
topic, that is sacred and capable of cleansing one of every sin, all of
us have certainly become holy. Adored of all the worlds, that illustrious
and foremost of deities is incapable of being beheld by the deities with
Brahma numbering among them and all the Rishis. That Narada was able to
obtain a sight of the God Narayana, otherwise called Hari, was due, O son
of Suta, to the special grace of that divine and puissant Lord. When,
however, the celestial Rishi Narada had succeeded in obtaining a sight of
the Supreme Lord of the universe, a residing in the form of Aniruddha,
why did he again proceed so quickly (to the retreat of Vadari on the
breast of Himavat) for beholding those two foremost of godly of Rishis
viz., Nara and Narayana? Do you, O Sauti, tell us the reason of such
conduct on the part of Narada."

Sauti said, During the continuance of his snake-sacrifice, Janamejaya,
the royal son of Parikshit, availing himself of an interval in the
sacrificial rites, and when all the learned Brahmanas were resting. O
Saunaka, that king of kings, addressed the grandfather of his
grandfather, viz., the Island-born Krishna, otherwise called Vyasa, that
ocean of Vedic lore, that foremost of ascetics endued with puissance, and
said these words.

Janamejaya said, "After the celestial Rishi Narada had returned from
White Island, reflecting, as he came, on the words spoken to him by the
holy Narayana, what indeed, did the great ascetic next do? Arrived at the
retreat known by the name of Vadari on the breast of the Himvat
mountains, and seeing the two Rishis Nara and Narayana who were engaged
in severe austerities at that spot, how long did Narada dwell there and
what were the topics of conversation between him and the two Rishis? This
discourse on Narayana, that is really an ocean of knowledge, has been
raised by thy intelligent self by churning that vast history called
Bharata which consists of a hundred thousand verses. As butter is raised
from curds, sandal-wood from the mountains of Malaya, the Aranyakas from
the Vedas, and nectar from all the medicinal herbs, after the same
manner, O ocean of austerities, hath this discourse that is like nectar
and that has Narayana for its object, been raised by thee, O Brahmana,
from diverse histories and Puranas existing in the world, Narayana is the
Supreme Lord. Illustrious and endued with great puissance, He is the soul
of all creatures. Indeed, O foremost of regenerate ones, the energy of
Narayana is irresistible. Into Narayana, at the end of the Kalpa, enter
all the deities having Brahman for their foremost, all the Rishis with
the Gandharvas, and all things mobile and immobile. I think, therefore,
that there is nothing holier on earth or in heaven, and nothing higher,
than Narayana. A sojourn unto all the sacred retreats on Earth, and
ablutions performed in all the sacred waters, are not productive of as
much merit as a discourse that has Narayana for its topic. Having
listened from the beginning to this discourse on Hari, the lord of the
universe, that destroys all sins, we feel that we have been cleansed of
all our sins and sanctified entirely. Nothing wonderful was accomplished
by my ancestor Dhananjaya who was the victor in the great battle on
Kurukshetra, for it should be remembered that he had Vasudeva for his
ally. I think that, person could have nothing unattainable in the three
worlds, who had for his ally Vishnu himself, that great Lord of the
universe. Exceedingly fortunate and commendable were those ancestors of
mine, since they had Janarddana himself for looking after their temporal
and spiritual prosperity. Adored of all the worlds, the holy Narayana is
capable of being beheld with the aid of austerities alone. They, however,
succeeded in beholding Narayana, adorned with the beautiful whirl on his
chest. More fortunate than my ancestors was the celestial Rishi Narada,
the son of Pramesthi. Indeed, I thank that Narada, who transcends all
destruction, was endued with an energy that was not little, for repairing
to White-Island he had succeeded in beholding the person of Hari. Indeed,
it is evident that the sight he had obtained of the Supreme Lord was due
to only the grace of that Being. Fortunate was Narada inasmuch as he had
succeeded in beholding Narayana as existing in the form of Aniruddha.
Having beheld Narayana in that form, why did Narada hasten once more to
the retreat of Vadari for the purpose of beholding Nara and Narayana?
What was the reason, O ascetic, of this step taken by Narada? How long
also did Narada the son of Pramesthi, after his return from White Island
and arrival at Vadari and meeting with the two Rishis Nara and Narayana,
live there, and what conversations had he with them? What did those two
high-souled and foremost of Rishis say unto him? It behoveth thee to say
all this unto me!'"

Vaisampayana said, [1883] "Salutations unto the holy Vyasa of immeasurable
energy. Through his grace I shall recite this narrative having Narayana
for its topic. Arrived at White Island, Narada beheld the immutable Hari.
Leaving that spot he quickly proceeded, O king, to the mountains of Meru,
bearing in his mind those weighty words that Paramatma (the Supreme Lord)
had said unto him. Arrived at Meru he became filled with wonder at the
thought, O king, of what he had achieved. And he said unto himself, 'How
wonderful is it! The journey I have performed is a long one. Having
proceeded to such a distance, I have come back safe and sound. From the
mountains of Meru he then proceeded towards Gandhamadana. Traversing
through the skies he quickly alighted upon that extensive retreat known
by the name of Vadari. There he beheld those ancient deities, viz., those
two foremost of Rishis, (called Nara and Narayana), engaged in the
practice of penances, observing high vows, and devoted to the worship of
their own selves. Both of those adorable persons bore on their chests the
beautiful whirls called Sreevatsa, and both had matted locks on their
heads. And in consequence of the effulgence with which they illumined the
world they seemed to transcend the very Sun in energy. The palms of each
bore the mark called the swan's foot. The soles of their feet bore the
mark of the discus. Their chests were very broad; their arms reached down
to their knees. Each of them had four 'Mushkas'. [1884] Each of them had
sixty teeth and four arms. [1885] The voice of each was as deep as the
roar of the clouds. Their faces were exceedingly handsome, their
foreheads broad, their brows fair, their cheeks well-formed, and their
noses aquiline. The heads of those two deities were large and round,
resembling open umbrellas. Possessed of these marks, they were certainly
very superior persons in appearance. Beholding them, Narada became filled
with joy. He saluted them with reverence and was saluted by them in
return. They received the celestial Rishi, saying 'Welcome', and made the
ordinary enquiries. Beholding those two foremost of Beings, Narada began
to reflect within himself,--'These two foremost of Rishis seem to be very
like, in appearance, unto those Rishis respected by all, whom I have seen
in White-island. Thinking in this way, he circumambulated them both and
then sat down on the excellent seat made of Kusa grass that had been
offered unto him. After this, those two Rishis that were the abode of
penances, of famous achievements, and of energy,--and were endued with
tranquillity of heart and self-restraint, went through their morning
rites. They then, with controlled hearts, worshipped Narada with water to
wash his feet and the usual ingredients of the Arghya. Having finished
their morning rites and the observances necessary for receiving their
guest, they sat down on two seats made of wooden planks. [1886] When those
two Rishis took their seats, that place began to shine with peculiar
beauty even as the sacrificial altar shines with beauty in consequence of
the sacred fires when libations of clarified butter are poured upon them.
Then Narayana, seeing Narada refreshed from fatigue and seated at his
ease and well-pleased with the rites of hospitality he had received,
addressed him, saying these words.

"Nara and Narayana said, 'Hast thou seen in white Island the Paramatma
(Supreme Soul), who is eternal and divine, and who is the high source
whence we have sprung?'

"Narada said, 'I have seen that beautiful Being who is immutable and who
has the universe for his form. In Him dwell all the worlds, and all the
deities with the Rishis. Even now I behold that immutable Being, in
beholding you two. Those marks and indications that characterise Hari
himself of undisplayed form, characterise you two that are endued with
forms displayed before the senses. [1887] Verily, I behold both of you by
the side of that great God. Dismissed by the Supreme Soul, I have today
come hither. In energy and fame and beauty, who else in the three worlds
can equal Him than you two that have been born in the race of Dharma? He
has told me the entire course of duties having reference to Kshetrajna.
He has also told me of all those incarnations which he will, in the
future, have in this world. The inhabitants of White Island, whom I have
seen, are all divested of the five senses that are owned by ordinary
persons. All of them are of awakened souls, endued as they are with true
knowledge. They are, again, entirely devoted to the foremost of Beings,
viz., the Supreme Lord of the universe. They are always engaged in
worshipping that great Deity, and the latter always sports with them. The
holy and Supreme Soul is always fond of those that are devoted to him. He
is fond also of the regenerate ones. Always fond of those that are
devoted to Him, He sports with those worshippers of His. Enjoyer of the
universe, pervading everything, the illustrious Madhava is ever
affectionate towards his worshippers. He is the Actor; He is the Cause;
and He is the effect. He is endued with omnipotence and immeasurable
splendour. He is the Cause whence all things spring. He is the embodiment
of all the scriptural ordinances. He is the embodiment of all the topics.
He is possessed of great fame. Uniting Himself with penances, He has
illumined Himself with a splendour that is said to represent an energy
that is higher than (what occurs in) White Island. Of soul cleansed by
penances, He has ordained Peace and Tranquillity in the three worlds.
With such an auspicious understanding, he is engaged in the observance of
a very superior vow which is the embodiment of holiness. That realm where
he resides, engaged in tie austerest penances, the Sun does not warm and
the Moon does not shine. There the wind does not blow. Having constructed
an altar measuring eight fingers' breadth, the illustrious Creator of the
universe is practising penances there, standing on one foot, with arms
upraised, and with face directed towards the East, reciting the Vedas
with their branches, he is engaged in practising the severest
austerities. Whatever libations of clarified butter or meat are poured on
the sacrificial fire according to the ordinances of Brahma, by the
Rishis, by Pasupati himself, by the rest of the principal deities, by the
Daityas, the Danavas, and the Rakshasas, all reach the feet of that great
divinity. Whatever rites and religious acts are performed by persons
whose souls are entirely devoted to him, are all received by that great
Deity on his head. No one is dearer to him in the three worlds than those
persons that are awakened and possessed of high souls. Dearer even than
those persons is one that is entirely devoted to him. Dismissed by him
who is the Supreme Soul, I am coming here. This is what the illustrious
and holy Hari has himself said unto me. I shall henceforth reside with
you two, devoted to Narayana in the form of Aniruddha.'"



SECTION CCCXLV

"Nara and Narayana said, 'Deserving art thou of the highest praise, and
highly favoured hast thou been, since thou hast beheld the puissant
Narayana himself (in the form of Aniruddha). None else, not even Brahma
himself who was sprung from the primal lotus, has been able to behold
him. That foremost of Purushas, endued with puissance and holiness, is of
unmanifest origin and incapable of being seen. These words that we say
unto thee are very true, O Narada. There exists no one in the universe
that is dearer to him than one that adores him with devotion. It is for
this, O best of regenerate ones, that he showed himself unto thee. No one
can repair to that realm where the Supreme Soul is engaged in the
observance of penances, except we two, O foremost of regenerate persons.
In consequence of that spot being adorned by Him, its splendour resembles
the effulgence of a thousands Suns collected together. [1888] From that
illustrious Being, O Brahmana, from Him who is the origin of the Creator
of the universe, O foremost of all persons endued with forgiveness,
springs the attribute of forgiveness which attaches to the Earth. [1889]
It is from that illustrious Being who seek the welfare of all beings,
that Rasa (Taste) hath arisen. The attribute of Rasa attaches to the
waters which are, again, liquid. It is from Him that Heat or Light having
the attribute of form or vision has arisen. It attaches itself to the sun
in consequence of which the Sun becomes able to shine and give heat. It
is from that illustrious and foremost of Beings that Touch also has
arisen. It is attached to the Wind, in consequence of which the Wind
moves about in the world producing the sensation of touch. It is from
that puissant Lord of the entire universe that Sound has arisen. It
attaches to Space, which, in consequence thereof, exists uncovered and
unconfined. It is from that illustrious Being that Mind, which pervades
all Beings, has arisen. It attaches to Chandramas, in consequence of
which Chandramas comes to be invested with the attribute of displaying
all the things. That spot where the divine Narayana, that partaker of the
libations and other offerings made in sacrifices, resides with Knowledge
alone for his companion, has in the Vedas, been called by the name of the
productive cause of all things or Sat. [1890] The path that is theirs, O
foremost of regenerate persons, that are stainless and that are freed
from both virtue and sin, is fraught with auspiciousness and felicity.
Aditya, who is the dispeller of the darkness of all the worlds, is said
to be the door (through which the Emancipate must pass). Entering Aditya,
the bodies of such persons become consumed by his fire. They then become
invisible for after that they cannot be seen by anybody at any time.
Reduced into invisible atoms, they then enter (Narayana in manifested
form and residing in the middle of the region covered by Aditya) into the
form of Aniruddha. Losing all physical attributes and being altogether
and transformed into Mind alone, they then enter into Pradyumna. Passing
out of Pradyumna, those foremost of regenerate persons, including both
those that are conversant with Sankhya philosophy and those that are
devoted to the Supreme deity, then enter Sankarsana who is otherwise
called Jiva. After this, divested of the three primal attributes of
Sattwa, Rajas, and Tamas, those foremost of regenerate beings quickly
enter the Paramatma (Supreme Soul) otherwise called Kshetrajna and which
itself transcends the three primal attributes. Know that Vasudeva is He
when called Kshetrajna. Verily shouldst thou know that, that Vasudeva is
the abode or original refuge of all things in the universe. Only they
whose minds are concentrated, who are observant of all kinds of
restraint, whose senses are controlled, and who are devoted to One,
succeed in entering Vasudeva. We two, O foremost of regenerate ones, have
taken birth in the house of Dharma. Residing in this delightful and
spacious retreat we are undergoing the austerest penances. We are thus
engaged, O regenerate one, being moved by the desire of benefiting those
manifestations of the Supreme Deity, dear to all the celestials, that
will occur in the three worlds (for achieving diverse feats that are
incapable of being achieved by any other Being). In accordance with such
ordinances as are uncommon and as apply to us two only, O best of
regenerate persons, we are duly observing all excellent and high vows
fraught with the austerest penances. Thou, O celestial Rishi, endued with
wealth of penances wert beheld by us in White Island when thou wert
there. Having met with Narayana, thou hast made a particular resolution,
which is known to us. In the three worlds consisting of mobile and
immobile Beings, there is nothing that is unknown to us. Of good or evil
that will occur or has occurred or is occurring, that God of gods, O
great ascetic, has informed thee!'"

Vaisampayana continued, "Having heard these words of Nara and Narayana
both of whom were engaged in the practice of the austerest penances, the
celestial Rishi Narada joined his hands in reverence and became entirely
devoted to Narayana. He employed his time in mentally reciting, with due
observances, innumerable sacred Mantras that are approved by Narayana.
Worshipping the Supreme Deity Narayana, and adoring those two ancient
Rishis also that had taken birth in the house of Dharma, the illustrious
Rishi Narada, endued with great energy, continued to reside, thus
employed, in that retreat, called Vadari, on the breast of Himavat,
belonging to Nara and Narayana, for a thousand years as measured by the
standard of the celestials.'"



SECTION CCCXLVI

Vaisampayana said, "On one occasion, while residing in the retreat of
Nara and Narayana, Narada the son of Pramesthi, having duly accomplished
the rites and observances in honour of the deities, set himself to
perform thereafter the rites in honour of the Pitris. Beholding him thus
prepared, the eldest son of Dharma, viz., the puissant Nara addressed
him, saying, 'Whom art thou worshipping, O foremost of regenerate
persons, by these rites and observances in connection with the deities
and the Pitris? O foremost of all persons endued with intelligence, tell
me this, agreeably to the scriptures. What is this that thou art doing?
What also are the fruits desired by thee of those rites thou hast addrest
thyself in performing?'

"Narada said, "Thou saidst unto me on a former occasion that rites and
observances in honour of the deities should be accomplished. Thou saidst
that the rites in honour of the deities constitute the highest sacrifice
and are equivalent to the worship of the eternal Supreme Soul. Instructed
by that teaching, I always sacrifice in honour of the eternal and
immutable Vishnu, through these rites that I perform in worshipping the
deities. It is from that Supreme Deity that Brahma, the Grandsire of all
the worlds, took his rise in days of yore. That Brahma, otherwise called
Prameshthi, filled with cheerfulness, caused my sire (Daksha) to start
into being. I was the son of Brahma, created before all others, by a fiat
of his will (although I had to take birth afterwards as the son of Daksha
through a curse of that Rishi). O righteous and illustrious one, I am
per-forming these rites in honour of the Pitris for the sake of Narayana,
and agreeable to those ordinances that have been laid down by himself.
The illustrious Narayana is the father, mother, and grandfather (of all
creatures). In all sacrifices performed in honour of the Pitris, it is
that Lord of the universe who is adored and worshipped. On one occasion,
the deities, who were sires, taught their children the Srutis. Having
lost their knowledge of the Srutis, the sires had to acquire it again
from those sons unto whom they had communicated it. In consequence of
this incident, the sons, who had thus to communicate the Mantras unto
their sires, acquired the status of sires (and the sire, for having
obtained the Mantras from their sons, acquired the status of sons). [1891]
Without doubt, what the deities did on that occasion is well known to you
two. Sons and sires (on that occasion) had thus to worship each other.
Having first spread some blades of Kusa grass, the deities and the Pitris
(who were their children) placed three Pindas thereon and in this way
worshipped each other. I wish to know, however, the reason why the Pitris
in days of yore acquired the name of Pindas.'

"Nara and Narayana said, 'The Earth, in days of yore, with her belt of
seas, disappeared from the view. Govinda, assuming the form of a gigantic
boar, raised her up (with his mighty tusk), Having replaced the Earth in
her former position, that foremost of Purushas, his body smeared with
water and mud, set himself to do what was necessary for the world and its
denizens. When the sun reached the meridian, and the hour, therefore,
came for saying the morning prayers, the puissant Lord, suddenly shaking
off three balls of mud from his tusk, placed them upon the Earth, O
Narada, having previously spread thereon certain blades of grass. The
puissant Vishnu dedicated those balls of mud unto his own self, according
to the rites laid down in the eternal ordinance. Regarding the three
balls of mud that the puissant Lord had shaken off from his tusks as
Pindas, he then, with sesame seeds of oily kernel that arose from the
heat of his own body, himself performed the rite of dedication, sitting
with face turned towards the East. That foremost of deities then,
impelled by the desire of establishing rules of conduct for the denizens
of the three worlds, said these words:

"Vrishakapi said, I ant the Creator of the worlds. I am resolved to
create those that are to be called Pitris.--Saying these words, he began
to think of those high ordinances that should regulate the rites to be
gone through in honour of the Pitris. While thus engaged, he saw that the
three balls of mud, shaken off his tusk, had fallen towards the South. He
then said unto himself,--These balls, shaken off my tusk, have fallen on
the Earth towards the southern direction of her surface. Led by this, I
declare that these should be known henceforth by the name of Pitris. Let
these three that are of no particular shape, and that are only round,
come to be regarded as Pitris in the world. Even thus do I create the
eternal Pitris. I am the father, the grandfather, and the great
grandfather, and I should be regarded as residing in these three Pindas.
There is no one that is superior to me. Who is there whom I myself may
worship or adore with rites? Who, again, is my sire in the universe? I
myself am my grandfather. I am, indeed, the Grandsire and the Sire. I am
the one cause (of all the universe).--Having said these words, that God
of gods, Vrishakapi by name, offered those Pindas, O learned Brahmana, on
the breast of the Varaha mountains, with elaborate rites. By those rites
He worshipped His own self, and having finished the worship, disappeared
there and then. Hence have the Pitris come to be called by the name of
Pinda. Even this is the foundation of the designation. Agreeably to the
words uttered by Vrishakapi on that occasion, the Pitris receive the
worship offered by all. They who perform sacrifices in honour of and
adore the Pitris, the deities, the preceptor or other reverend senior
guests arrived at the house, kine, superior Brahmanas, the goddess Earth,
and their mothers, in thought, word, and deed, are said to adore and
sacrifice unto Vishnu himself. Pervading the bodies of all existent
creatures, the illustrious Lord is the Soul of all things. Unmoved by
happiness or misery, His attitude towards all is equal. Endued with
greatness, and of great soul, Narayana has been said to be the soul of
all things in the universe.'"



SECTION CCCXLVII

Vaisampayana said, 'Having heard these words of Nara and Narayana, the
Rishi Narada became filled with devotion towards the Supreme Being.
Indeed, with his whole soul he devoted himself to Narayana. Having
resided for a full thousand years in the retreat of Nara and 'Narayana,
having beheld the immutable Hari, and heard the excellent discourse
having Narayana for its topic, the celestial Rishi repaired to his own
retreat on the breast of Himavat, Those foremost of ascetics viz., Nara
and Narayana, however continued to reside in their delightful retreat of
Vadari, engaged in the practice of the severest austerities. Thou art
born in the race of the Pandavas. Thou art of immeasurable energy. O
perpetuator of the race of the Pandavas, having listened to this
discourse on Narayana from the beginning, thou hast certainly been
cleansed of all thy sins and thy soul has been sanctified. His is neither
this world nor the world hereafter, O best of kings, who hates instead of
loving and reverencing the immutable Hari. The ancestors of that person
who hates Narayana, who is the foremost of deities, and is otherwise
called Hari, sink into hell for eternity. O tiger among men, Vishnu is
the soul of all beings. How, then, can Vishnu be hated, for in hating him
one would hate one's own self. He who is our preceptor, viz., the Rishi
Vyasa, the son of Gandhavati, has himself recited this discourse unto us
on the glory of Narayana, that glory which is the highest and which is
immutable. I heard it from him and have recited it to thee exactly as I
heard it, O sinless one. This cult, with its mysteries and its abstract
of details, was obtained by Narada, O king, from that Lord of the
universe, viz., Narayana himself. Even such are the particulars of this
great cult. I have, before this, O foremost of kings, explained it to
thee in the Hari-Gita, with a brief reference to its ordinances. [1892]
Know that the Island-born Krishna, otherwise called Vyasa, is Narayana on
Earth. Who else than he, O tiger among kings, could compile such a
treatise as the Mahabharata? Who else than that puissant Rishi could
discourse upon the diverse kinds of duties and cults for the observance
and adoption of men? Thou hast resolved upon performing a great
sacrifice. Let that sacrifice of thine proceed as determined by thee.
Having listened to the diverse kinds of duties and cults, let thy
Horse-sacrifice go on."

Sauti continued, That best of kings, having heard this great discourse,
began all those rites that are laid down in the ordinance, for the
completion of his great sacrifice. Questioned by thee, O Saunaka, I have
duly recited to thee and all these Rishis that are denizens of the
Naimisha forest, that great discourse having Narayana for its topic.
Formerly Narada had recited it to my preceptor in the hearing of many
Rishis and the sons of Pandu and in the presence of Krishna and Bhishma
also. [1893] The Supreme deity Narayana is the Lord of all the foremost of
Rishis, and of the three worlds. He is the upholder of Earth herself of
vast proportions. He is the receptacle of the Srutis and of the attribute
of humility. He Is the great receptacle of all those ordinances that
should be practised for attaining to tranquillity of heart, as also of
all those that go by the name of Yama. He is always accompanied by the
foremost of regenerate persons. Let that great deity be thy refuge. Hari
ever does what is agreeable and beneficial to the denizens of heaven. He
is always the slayer of such Asuras (as become troublesome to the three
worlds). He is the receptacle of penances. He is possessed of great fame.
He is the slayer of the Daityas known by the name of Madhu and Kaitabha.
He is the ordainer of the ends that are attained to by persons acquainted
with and observant of scriptural and other duties. He dispels the fears
of all persons. He takes the foremost of those offerings that are
dedicated in sacrifices. He is thy refuge and protection. He is endued
with attributes. He is freed from attributes. He is endued with a
quadruple form. He shares the merits arising from the dedication of tanks
and the observance of similar religious rites. Unvanquished and possessed
of great might, it is He that always ordains the end approachable by the
Soul alone, of Rishis of righteous deeds. He is the witness of the
worlds. He is unborn. He is the one ancient Purusha. Endued with the
complexion of the Sun, He is the Supreme Lord, and he is the refuge of
all. Do all of you bow your heads unto Him since He who sprang from the
waters (viz., Narayana himself) bends his head unto Him. [1894] He is the
origin of the universe. He is that Being who is called Amrita. He is
minute. He is the refuge upon whom all things depend. He is the one Being
to whom the attribute of immutability attaches. The Sankhyas and Yogins,
of restrained souls, hold Him who is eternal in their understandings.



SECTION CCCXLVIII

Janamejaya said, 'I have heard from thee the glory of the divine and
Supreme Soul. I have heard also of the birth of the Supreme Deity in the
house of Dharma, in the form of Nara and Narayana. I have also heard from
thee the origin of the Pinda from the mighty Baraha (Boar) (which form
the supreme Deity had assumed for raising by the submerged Earth). I have
heard from thee about those deities and Rishis that were ordained for the
religion of Pravritti and of those that were ordained for the religion of
Nivritti. Thou hast also, O regenerate one, discoursed to us on other
topics. Thou hast said also unto us of that vast form, with the Equine
head, of Vishnu, that partaker of the libations and other offerings made
in sacrifices,--.the form, viz., that appeared in the great ocean on the
North-East. That form was beheld by the illustrious Brahman, otherwise
known by the name of Parameshthi. What, however, were the exact features,
and what the energy, the like of which among all great objects, had never
appeared before, of that form which Hari, the upholder of the universe,
displayed on that occasion? What did Brahman do, O ascetic, after having
seen that foremost of deities, him whose likeness had never been seen
before, him who was of immeasurable energy, him who had the Equine head,
and him who was Sacredness itself? O regenerate one, this doubt hath
arisen in our mind about this ancient subject of knowledge. O thou of
foremost intelligence, for what reason did he supreme Deity assume that
form and display himself in it unto Brahman? Thou hast certainly
sanctified us by discoursing unto us on these diverse sacred
subjects!' [1895]

Sauti said, I shall recite to thee that ancient history, which is
perfectly consistent with the Vedas, and which the illustrious
Vaisampayana recited unto the son of Parikshit on the occasion of the
great Snake-sacrifice. Having heard the account of the mighty form of
Vishnu, equipt with the horse-head, the royal son of Parikshit too had
entertained the same doubt and put the same questions to Vaisampayana.

Janamejaya said, "Tell me, O best of men, for what reason did Hari appear
in that mighty form equipt with a horse-head and which Brahma, the
Creator, beheld on the shores of the great northern Ocean on the occasion
referred to by yourself?"

Vaisampayana said, "All existent objects, O king, in this world, are the
result of a combination of the five primal elements, a combination due to
the intelligence of the Supreme Lord. The puissant Narayana, endued with
infinity, is the supreme Lord and Creator of the universe. He is the
inner Soul of all things, and the giver of boons. Divested of attributes,
he is again possessed of them. Listen now, O best of kings, to me as I
narrate to thee how the Destruction is brought about of all things. At
first, the element of Earth becomes merged in Water and nothing then is
seen save one vast expanse of Water on all sides. Water then merges into
Heat, and Heat into Wind. Wind then merges into Space, which in its turn,
merges into Mind. Mind merges into the Manifest (otherwise called
Consciousness or Ego). The Manifest merges into the Unmanifest (or
Prakriti). The Unmanifest (or Prakriti) merges into Purusha (Jivatman)
and Purusha merges into the Supreme Soul (or Brahman). Then Darkness
spreads over the face of the universe, and nothing can be perceived. From
that primal Darkness arises Brahma (endued with the principle of
Creation). Darkness is primeval and fraught with immortality. Brahma that
arises from primeval Darkness develops (by its own potency) into the idea
of the universe, and assumes the form of Purusha. Such Purusha is called
Aniruddha. Divested of sex, it is called otherwise by the name of
Pradhana (Supreme or Primary). That is also known by the name of
Manifest, or the combination of the triple attribute, O best of kings. He
exists with Knowledge alone for his companion. That illustrious and
puissant Being is otherwise called by the name of Viswaksena or Hari.
Yielding to Yoga-sleep, he lays himself down on the waters. He then
thinks of the Creation of the Universe of diversified phenomena and
fraught with immeasurable attributes. While engaged in thinking of
Creation, he recollects his own high attributes. From this springs the
four-faced Brahma representing the Consciousness of Anirudha. The
illustrious Brahma, otherwise called Hiranyagarbha, is the Grandsire of
all the worlds. Endued with eyes like lotus petals, he takes birth within
the Lotus that springs from (the navel of) Anirudha. Seated on that
Lotus, the illustrious, puissant, and eternal Brahma of wonderful aspect
saw that the waters were on all sides. Adopting the attribute of Sattwa
Brahma, otherwise called Parameshthi, then commenced to create the
universe. In the primeval Lotus that was endued with the effulgence of
the Sun, two drops of water had been cast by Narayana that were fraught
with great merit. The illustrious Narayana, without beginning and without
end, and transcending destruction, cast his eyes on those two drops of
water. One of those two drops of water, of very beautiful and bright
form, looked like a drop of honey. From that drop sprang, at the command
of Narayana, a Daitya of the name of Madhu made up of the attribute of
Tamas (Dullness). The other drop of water within the Lotus was very hard.
From it sprang the Daitya Kaitabha made up of the attribute of Rajas.
Endued thus with the attributes of Tamas and Rajas, the two Daityas
possessed of might and armed with maces, immediately after their birth,
began to rove within that vast primeval Lotus. They beheld within it
Brahma of immeasurable effulgence, engaged in creating the four Vedas,
each endued with the most delightful form. Those two foremost of Asuras,
possessed of bodies, beholding the four Vedas, suddenly seized them in
the very sight of their Creator. The two mighty Danavas, having seized
the eternal Vedas, quickly dived into the ocean of waters which they saw
and proceeded to its bottom. Seeing the Vedas forcibly taken away from
him, Brahma became filled with grief. Robbed of the Vedas in this way,
Brahma then addressed the Supreme Lord in these words.

"Brahma said, 'The Vedas are my great eyes. The Vedas are my great
strength. The Vedas are my great refuge. The Vedas are my high Brahman.
All the Vedas, however, have been forcibly taken away from me by the two
Danavas. Deprived of the Vedas, the worlds I have created have become
enveloped in darkness. Without the Vedas (beside me), how shall I succeed
in causing my excellent Creation to start into existence? Alas, great is
the grief I suffer in consequence of the loss of the Vedas (through such
agency). My heart is very much pained. It has become the abode of a great
sorrow. Who is there that will rescue me from this ocean of grief in
which I am sunk for the loss I have endured? Who is there that will bring
me the Vedas I have lost? Who is there that will take compassion on
me?--While Brahma was uttering these words, O best of kings, the
resolution suddenly arose in his mind, O foremost of intelligent persons,
for hymning the praises of Hari in these words. The puissant Brahma then,
with hands joined in reverence, and seizing the feet of his progenitor,
sang this highest of hymns in honour of Narayana.'"

"Brahma said, 'I bow to thee, O heart of Brahman. I bow to thee that hast
been born before me. Thou art the origin of the universe. Thou art the
foremost of all abodes. Thou, O puissant one, art the ocean of Yoga with
all its branches. Thou art the Creator of both what is Manifest and what
is Unmanifest. Thou treadest along the path whose auspiciousness is of
inconceivable extent. Thou art the consumer of the universe. Thou art the
Antaralock (Inner Soul) of all creatures. Thou art without any origin.
Thou art the refuge of the universe. Thou art self-born; for origin thou
hest none that is not thyself. As regards myself, I have sprung through
thy Grace. From thee have I derived my birth. My first birth from thee,
which is regarded sacred by all regenerate persons, was due to a fiat of
thy Mind. My second birth in days of yore was from thy eyes. Through thy
Grace, my third birth was from thy speech. My fourth birth. O puissant
Lord, was from thy ears. My fifth birth, excellent in all respects, was
from thy nose. O Lord, My sixth birth was, through thee, from an egg.
This is my seventh birth. It has occurred, O Lord, within this Lotus, and
it is meant to stimulate the intellect and desires of all the beings. At
each Creation I take birth from thee as thy son, O thou that art divested
of the three attributes. Indeed, O lotus-eyed one, I take birth as thy
eldest son, made up of Sattwa the foremost of three attributes. Thou art
endued with that nature which is Supreme. Thou springest from thyself. I
have been created by thee. The Vedas are my eyes. Hence, I transcend Time
itself. Those Vedas, which constitute my eyes, have been taken away from
me. I have, therefore, become blind. Do Thou awake from this Yoga-sleep.
Give me back my eyes. I am dear to thee and thou art dear to me. Thus
praised by Brahma, the illustrious Purusha, with face turned towards
every side, then shook off his slumber, resolved to recover the Vedas
(from the Daityas that had forcibly snatched them away). Applying his
Yoga-puissance, he assumed a second form. His body, equipt with an
excellent nose, became as bright as the Moon. He assumed an equine head
of great effulgence, which was the abode of the Vedas. The firmament,
with all its luminaries and constellations, became the crown of his head.
His locks of hair were long and flowing, and had the splendour of the
rays of the Sun. The regions above and below became his two ears. The
Earth became his forehead. The two rivers Ganga and Saraswati became his
two hips. The two oceans became his two eye-brows. The Sun and the Moon
became his two eyes. The twilight became his nose. The syllable Om became
his memory and intelligence. The lightning became his tongue. The
Soma-drinking Pitris became, it is said, his teeth. The two regions of
felicity, viz., Goloka and Brahmaloka, became his upper and lower lips.
The terrible night that succeeds universal destruction, and that
transcends the three attributes, became his neck. Having assumed this
form endued with the equine head and having diverse things for its
diverse limbs, the Lord of the universe disappeared then and there, and
proceeded to the nether regions. Having reached those regions, he set
himself to high Yoga. Adopting a voice regulated by the rules of the
science called Siksha, he began to utter loudly Vedic Mantras. His
pronunciation was distinct and reverberated through the air, and was
sweet in every respect. The sound of his voice filled the nether region
from end to end. Endued with the properties of all the elements, it was
productive of great benefits. The two Asuras, making an appointment with
the Vedas in respect of the time when they would come back to take them
up again, threw them down in the nether region, and ran towards the spot
whence those sounds appeared to come. Meanwhile, O king, the Supreme Lord
with the equine head, otherwise called Hari, who was himself in the
nether region, took up all the Vedas. Returning to where Brahma was
staying, he gave the Vedas unto him. Having restored the Vedas unto
Brahma, the Supreme Lord once more returned to his own nature. The
Supreme Lord also established his form with the equine head in the
North-Eastern region of the great ocean. Having (in this way) established
him who was the abode of the Vedas, he once more became the equine-headed
form that he was. [1896] The two Danavas Madhu and Kaitabha, not finding
the person from whom those sounds proceeded, quickly came back to that
spot. They cast their eyes around but beheld that the spot on which they
had thrown the Vedas was empty. Those two foremost of mighty Beings,
adopting great speed of motion, rose from the nether region. Returning to
where the primeval Lotus was that had given them birth, they saw the
puissant Being, the original Creator, staying in the form of Aniruddha of
fair complexion and endued with a splendour resembling that of the Moon.
Of immeasurable prowess, he was under the influence of Yoga-sleep, his
body stretched on the waters and occupying a space as vast as itself.
Possessed of great effulgence and endued with the attribute of stainless
Sattwa, the body of the Supreme Lord lay on the excellent hood of a snake
that seemed to emit flames of fire for the resplendence attaching to it.
Beholding the Lord thus lying, the two foremost of Danavas roared out a
loud laugh. Endued with the attributes of Rajas and Tamas, they
said.--'This is that Being of white complexion. He is now lying asleep.
Without doubt, this one has brought the Vedas away from the nether
region. Whose is he? Whose is he? Who is he? Why is he thus asleep on the
hood of a snake: Uttering these words, the two Danavas awakened Hari from
his Yoga-slumber. The foremost of Beings, (viz., Narayana), thus
awakened, understood that the two Danavas intended to have an encounter
with him in battle. Beholding the two foremost of Asuras prepared to do
battle with him, he also set his mind to gratify that desire of theirs.
Thereupon an encounter took place between those two on one side and
Narayana on the other. The Asuras Madhu and Kaitabha were embodiments of
the attributes of Rajas and Tamas. Narayana slew them both for gratifying
Brahma. He thence came to be called by the name of Madhusudana (slayer of
Madhu). Having compassed the destruction of the two Asuras and restored
the Vedas to Brahma, the Supreme Being dispelled the grief of Brahma.
Aided then by Hari and assisted by the Vedas, Brahma created all the
worlds with their mobile and immobile creatures. After this, Hari,
granting unto the Grandsire intelligence of the foremost order relating
to the Creation, disappeared there and then for going to the place he had
come from. It was thus that Narayana, having assumed the form equipt with
the horse-head, slew the two Danavas Madhu and Kaitabha (and disappeared
from the sight of Brahma). Once more, however, he assumed the same form
for the sake of causing the religion of Pravritti to flow in the
universe.'

"Thus did the blessed Hari assume in days of old that grand form having
the equine head. This, of all his forms, endued with puissance, is
celebrated as the most ancient. That person who frequently listens or
mentally recites this history of the assumption by Narayana of the form
equipt with the equine head, will never forget his Vedic or other lore.
Having adored with the austerest penances the illustrious deity with the
equine head, the Rishi Panchala (otherwise known as Galava) acquired the
science of Krama by proceeding along the path pointed out by the deity
(Rudra). [1897] I have thus recited to thee, O king the old story of
Hayasiras, consistent with the Vedas about which thou hadst asked me.
Whatever forms, the Supreme Deity desires to assume with a view to
ordaining the various affairs of the universe, he assumes those forms
immediately within himself by exercise of his own inherent powers. The
Supreme Deity, endued with every prosperity, is the receptacle of the
Vedas. He is the receptacle of Penances also. The puissant Hari is Yoga.
He is the embodiment of the Sankhya philosophy. He is that Para Brahman
of which we hear. Truth has Narayana for its refuge. Rita has Narayana
for its soul. The religion of Nivritti, in which there is no return, has
Narayana for its high abode. The other religion which has Pravritti for
its basis, has equally Narayana for its soul. The foremost of all the
attributes that belong to the element of Earth is scent. Scent has
Narayana for its soul. The attributes of Water, O king, are called the
Tastes (of the various kinds). These Tastes have Narayana for their soul.
The foremost attribute of Light is form. Form also has Narayana for its
soul. Touch, which is the attribute of Wind, is also said to have
Narayana for its soul. Sound, which is an attribute of space, has like
the others, Narayana for its soul. Mind also, which is the attribute of
the unmanifest (Prakriti), has Narayana for its soul. Time which is
computed by the motion of the celestial luminaries has similarly Narayana
for its soul. The presiding deities of Fame, of Beauty, and of Prosperity
have the same Supreme Deity for their soul. Both the Sankhya philosophy
and Yoga have Narayana for their soul. The Supreme Being is the cause of
all this, as Purusha. He is, again the cause of everything, as Pradhana
(or Prakriti). He is Swabhaba (the basis on which all things rest). He is
the doer or agent, and is the cause of that variety that is witnessed in
the universe. He is the diverse kinds of energy that act in the universe.
In these five ways he is that all-controlling invisible influence of
which people speak. Those employed in investigating the several topics of
enquiry with the aid of such reasons as are of wide application, regard
Hari to be identical with the five reasons adverted to above and as the
final refuge of all things. Indeed, the puissant Narayana, endued with
the highest Yoga puissance, is the one topic (of enquiry). The thoughts
of the denizen of all the worlds including Brahma and the high-souled
Rishis, of those that are Sankhyas and Yogins, of those that are Yatis,
and of those, generally, that are conversant with the Soul are fully
known to Kesava, but none of these can know what is thoughts are.
Whatever acts are performed in honour of the gods or the Pitris, whatever
gifts are made, whatever penances are performed, have Vishnu for their
refuge,--who is established upon his own supreme ordinances. He is named
Vasudeva because of his being the abode of all creatures. He is
immutable. He, is Supreme. He is the foremost of Rishis. He is endued
with the highest puissance. He is said to transcend the three attributes.
As Time (which runs smoothly without any sign) assumes indications when
it manifests itself in the form of successive seasons, even so He, though
really divested of attributes (for manifesting Himself). Even they that
are high-souled do not succeed in understanding his motions. Only those
foremost of Rishis that have knowledge of their Souls, succeed in
beholding in their hearts that Purusha who transcends all attributes."



SECTION CCCXLIX

Janamejaya said, "The illustrious Hari becomes gracious unto them that
are devoted to him with their whole souls. He accepts also all worship
that is offered to Him agreeably to the ordinance. Of those persons that
have burnt off their fuel, [1898] and that are divested of both merit and
demerit, that have attained the Knowledge as handed down from preceptor
to preceptor--such persons always attain to that end which is called the
fourth, viz., the essence of the Purushottama or Vasudeva, [1899]--through
the three others. Those persons, however, that are devoted to Narayana
with their whole souls at once attain to the highest end [1900] Without
doubt, the religion of devotion seems to be superior (to that of
Knowledge) and is very dear to Narayana. These, without going through the
three successive stages (of Aniruddha, Pradyumna, and Sankarshana), at
once attain to the immutable Hari. The end that is attained by Brahmanas,
who, attending to due observances, study the Vedas with the Upanishads
according to the rules laid down for regulating such study, and by those
that adopt the religion of Yatis, is inferior, I think, to that attained
by persons devoted to Hari with their whole souls. Who first promulgated
this religion of Devotion? Was it some deity or some Rishi that declared
it? What are the practices of those that are said to be devoted with
their whole souls? When did those practices begin? I have doubts on these
topics. Do thou remove those doubts. Great is nay curiosity to hear thee
explain the several points." [1901]

Vaisampayana said, "When the diverse divisions of the Pandava and the
Kuru armies were drawn up in the array for the battle and when Arjuna
became cheerless, the holy one himself explained the question of what is
the end and what is not the end attained by persons of different
characters. I have before this recited to thee the words of the holy one.
The religion preached by the holy one on that occasion is difficult of
comprehension. Men of uncleansed souls cannot apprehend it at all. Having
created this religion in days of yore, viz., in the Krita age, in perfect
consonance with the Samans, it is borne, O king, by the Supreme Lord,
viz., Narayana, himself. This very topic was raised by the highly blessed
Partha to Narada (for the latter's discourse) in the midst of the Rishis
and in the presence of Krishna and Bhishma. My preceptor, viz., the
Island-born Krishna heard what Narada said. Receiving it from the
celestial Rishis, O best of kings, my preceptor imparted it to me in
exactly the same way in which he had obtained it from the celestial
Rishi. I shall now recite it to thee, O monarch, in the same way as it
has been received from Narada. Listen, therefore, to me. In that Kalpa
when Brahma the Creator, O king, took his birth in the mind of Narayana
and issued from the latter's mouth, Narayana himself performed, O
Bharata, his Daiva and Paitra rites in accordance with this religion.
Those Rishis that subsist upon the froth of water then obtained it from
Narayana. From the froth-eating Rishis, this religion was obtained by
those Rishis that go by the name of Vaikanasas. From the Vaikanasas,
Shoma got it. Afterwards, it disappeared from the universe. After the
second birth of Brahma, viz., when he sprang from the eyes of Narayana, O
king, the Grandsire (that is. Brahma) then received this religion from
Shoma. Having received it thus, Brahma imparted this religion, which has
Narayana for its soul, unto Rudra. In the Krita age of that ancient
Kalpa, Rudra, devoted to Yoga, O monarch, communicated it to all those
Rishis that are known by the name of Valikhilyas. Through the illusion of
Narayana, it once more disappeared from the universe. In the third birth
of Brahma, which was due to the speech of Narayana, this religion once
more sprang up, O king, from Narayana himself. Then a Rishi of the name
of Suparna obtained it from that foremost of Beings. The Rishi Suparna
used to recite this excellent religion, this foremost of cults, three
times during the day. In consequence of this, it came to be called by the
name of Trisauparna in the world. This religion has been referred to in
the Rigveda. The duties it inculcates are exceedingly difficult of
observance. From the Rishi Suparna, this eternal religion was obtained, O
foremost of men, by the God of wind, that sustainer of the lives of all
creatures in the universe. The God of wind communicated it unto such
Rishis as subsist upon what remains of sacrificial offerings after
feeding guests and others. From those Rishis this excellent religion was
obtained by the Great Ocean. It once more disappeared from the universe
and became merged into Narayana. In the next birth of the high-souled
Brahman when he Sprang from the ear of Narayana, listen, O chief of men,
to what happened in that Kalpa. The illustrious Narayana, otherwise
called Hari, when he resolved upon Creation, thought of a Being who would
be puissant enough to create the universe. While thinking of this, a
Being sprang from his ears competent to create the universe. The Lord of
all called him by the name of Brahma. Addressing Brahma, the Supreme
Narayana said unto him,--Do thou, O son, create all kinds of creatures
from thy mouth and feet. O thou of excellent vows, I shall do what will
be beneficial for thee, for I shall impart to thee both energy and
strength sufficient to render thee competent for this task. Do thou
receive also from me this excellent religion known by the name of
Sattwata. Aided by that religion do thou create the Krita age and ordain
it duly. Thus addressed, Brahma bowed his head unto the illustrious Hari,
the god of the gods and received from him that foremost of all cults with
all its mysteries and its abstract of details, together with the
Aranyakas,--viz., that cult, which sprang from the mouth of Narayana.
Narayana then instructed Brahma of immeasurable energy in that cult, and
addressing him, said,--Thou art the creator of the duties that are to be
observed in the respective Yugas. Having said this unto Brahma, Narayana
disappeared and proceeded to that spot which is beyond the reach of
Tamas, where the Unmanifest resides, and which is known by the men of
acts without desire of fruits. After this, the boon-giving Brahma, the
Grandsire of the worlds, created the different worlds with their mobile
and immobile creatures. The age that first commenced was highly
auspicious and came to be called by the name of Krita. In that age, the
religion of Sattwa existed, pervading the entire universe. [1902] With the
aid of that primeval religion of righteousness, Brahma, the Creator of
all the worlds, worshipped the Lord of all the deities, viz., the
puissant Narayana, otherwise called Hari. Then for the spread of that
religion and desirous of benefiting the worlds, Brahman instructed that
Manu who is known by the name of Swarochish in that cult.
Swarochish-Manu, that Lord of all the worlds, that foremost of all
persons endued with puissance, then cheerfully imparted the knowledge of
that cult to his own son, O king, who was known by the name of
Sankhapada. The son of Manu, viz., Sankhapada, communicated the knowledge
of that to his own son Suvarnabha who was the Regent of the cardinal and
subsidiary points of the compass. When, upon the expiration of the Kriti
Yuga, the Treta came, that cult once more disappeared from the world. In
a subsequent birth of Brahman, O best of kings, viz., that which was
derived from the nose of Narayana. O Bharata, the illustrious and
puissant Narayana or Hari with eyes like lotus petals, himself sang this
religion in the presence of Brahma. Then the son of Brahma, created by a
fiat of his will, viz., Sanatkumara, studied this cult. From Sanatkumara,
the Prajapati Virana, in the beginning of the Krita age, O tiger among
Kurus, obtained this cult. Virana having studied it in this way, taught
it to the ascetic Raivya. Raivya, in his turn, imparted it to his son of
pure soul, good vows, and great intelligence, viz., Kukshi, that
righteous Regent of the cardinal and subsidiary points of the compass.
After this, that cult, born of the mouth of Narayana, once more
disappeared from the world. In the next birth of Brahma, viz., that which
he was derived from an egg which sprang from Hari, this cult once more
issued from the mouth of Narayana. It was received by Brahma, O king, and
practised duly in all its details by him. Brahma then communicated it, O
monarch, to those Rishis that are known by the name of Varhishada. From
the Varhishadas it was obtained by a Brahmana well-versed in the
Sama-Veda, and known by the name of Jeshthya. And because he was
well-versed with the Samans, therefore was he known also by the name of
Jeshthya-Samavrata Hari. [1903] From the Brahmana known by the name of
Jeshthya, this cult was obtained by a king of the name of Avikampana.
After this, that cult, derived from the puissant Hari, once more
disappeared from the world. During the seventh birth of Brahma due to the
lotus, O king, that sprang from the navel of Narayana, this cult was once
more declared by Narayana himself, unto the Grandsire of pure soul, the
Creator of all the worlds, in the beginning of this Kalpa. The Grandsire
gave it in days of yore to Daksha (one of his sons created by a fiat of
his will). Daksha, in his turn, imparted it to the eldest of all the sons
of his daughters, O monarch, viz., Aditya who is senior in age to
Savitri. From Aditya, Vivaswat obtained it. In the beginning of the Treta
Yuga, Vivaswat imparted the knowledge of this cult to Manu. Manu, for the
protection and support of all the worlds, then gave it to his son
Ikshaku. [1904] Promulgated by Ikshaku, that cult over-spreads the whole
world. When the universal destruction comes, it will once more return to
Narayana and be merged in Him. The religion which is followed and
practised by the Yatis, has, O best of kings, been narrated to thee
before this in the Hari Gita, with all its ordinances in brief. The
celestial Rishi Narada got it from that Lord of universe, viz., Narayana
himself, O king, with all its mysteries and abstract of details. Thus, O
monarch, this foremost of cults is primeval and eternal. Incapable of
being comprehended with ease and exceedingly difficult of being
practised, it is always upheld by persons wedded to the attribute of
Sattwa. It is by means of acts that are well-performed and accomplished
with a full knowledge of duties and in which there is nothing of injury
to any creature,--that Hari the Supreme Lord becomes gratified. Some
persons adore Narayana as possessed of only one form, viz., that of
Aniruddha. Some adore Him as endued with two forms, viz., that of
Aniruddha and Pradyumna. Some adore Him as having three forms, viz.,
Aniruddha, Pradyumna, and Sankarshana. A fourth class adore him as
consisting of four forms, viz., Aniruddha, Pradyumna, Sankarshana, and
Vasudeva. Hari is Himself the Kshetrajna (Soul). He is without parts
(being ever full). He is the Jiva in all creatures, transcending the five
primal elements. He is the Mind, O monarch, that directs and controls the
five senses. Endued with the highest intelligence. He is the Ordainer of
the universe, and the Creator thereof. He is both active and inactive. He
is both Cause and the Effect. He is the one immutable Purusha, who sports
as He likes, O king. Thus have I recited to thee the religion of
desireless Devotees, O best of kings, incapable of being comprehended by
persons of uncleansed souls but this I acquired through the grace of my
preceptor. Persons are very rare, O king, that are devoted to Narayana
with whole souls. If, O son of Kuru's race the world had been full of
such persons, that are full of universal compassion, that are endued with
knowledge of the soul, and that are always employed in doing good to
others, then the Krita age would have set in. All men would have betaken
themselves to the accomplishment of acts without desire of fruit. It was
even in this way, O monarch, that, that foremost of regenerate persons,
(viz., the illustrious Vyasa), my preceptor, fully conversant with all
duties, discoursed unto king Yudhishthira the just on this religion of
Devotion, in the presence of many Rishis and in the hearing of Krishna
and Bhishma. He had obtained it from the celestial Rishi Narada endued
with wealth of penances. Those persons that are devoted to Narayana with
their whole souls and are desireless succeed in attaining to the region
of that highest of deities, identical with Brahma, pure in complexion,
possessed of the effulgence of the moon and endued with immutability.

Janamejaya said, "I see that those regenerate persons whose souls have
been awakened practise diverse kinds of duties. Why is it that other
Brahmanas instead of practising those duties betake themselves to the
observance of other kinds of vows and rites?"

Vaisampayana said, "Three kinds of disposition, O monarch, have been
created in respect of all embodied creatures, viz., that which relates to
the attribute of Sattwa, that which relates to the attribute of Rajas,
and lastly that which relates to the attribute of Tamas, O Bharata. As
regards embodied creatures, O perpetuator of Kuru's race, that person is
the foremost who is wedded to the attribute of Sattwa, for, O tiger among
men, it is certain that he will attain to Emancipation. It is with the
aid of this very attribute of Sattwa that one endued therewith succeeds
in understanding the person that is conversant with Brahma. As regards
Emancipation, it is entirely dependent upon Narayana. Hence it is that
persons striving after Emancipation are regarded as made up of the
attribute of Sattwa. By thinking of Purushottama the foremost of Beings,
the man that is devoted with his whole soul to Narayana, acquires great
wisdom. Those persons that are endued with wisdom, that have betaken
themselves to the practices of Yatis and the religion of
Emancipation,--those persons of quenched thirst, always find that Hari
favours them with the fruition of their desire. [1905] That man subject to
birth (and death) upon whom Hari casts a kind eye should be known as
endued with the attribute of Sattwa and devoted to the acquisition of
Emancipation. The religion followed by a person that is devoted with his
whole soul to Narayana is regarded as similar or equal in merit to the
system of the Sankhyas. By adopting that religion one attains to the
highest end and attains to Emancipation which has Narayana for its soul.
That person upon whom Narayana looks with compassion succeeds in becoming
awakened. [1906] No one, O king, can become awakened through his own
wishes. That nature which partakes of both Rajas and Tamas is said to be
mixed. Hari never casts a kind eye upon the person subject to birth (and
death) that is endued with such a mixed nature and that has, on that
account, the principle of Pravritti in him. Only Brahma, the Grandsire of
the worlds, looks upon the person that is subject to birth and death
because of his mind being overwhelmed with the two inferior attributes of
Rajas and Tamas. [1907] Without doubt, the deities and the Rishis are
wedded to the attributes of Sattwa, O best of kings. But then they that
are divested of that attribute in its subtile form are always regarded to
be of mutable nature". [1908]

Janamejaya said, "How can one that is fraught with the principle of
change succeed in attaining to that Purushottama (the foremost of
Purusha)? Do tell me all this, which is, no doubt, known to thee. Do thou
discourse to me also of Pravritti in due order."

Vaisampayana said, "That which is the twenty-fifth (in the enumeration of
topics as made in the Sankhya system) viz., when it becomes able to
abstain entirely from acts, succeeds in attaining to the Purushottama
which is exceedingly subtile, which is invested with the attribute of
Sattwa (in its subtile form), and which is fraught with the essences
symbolised by three letters of the alphabet (viz., A, U, and M). The
Sankhya system, the Aranyaka-Veda, and the Pancharatra scriptures, are
all one and the same and form parts of one whole. Even this is the
religion of those that are devoted with their whole souls to Narayana,
the religion that has Narayana for its essence. [1909] As waves of the
ocean, rising from the ocean, rush away from it only to return to it in
the end, even so diverse kinds of knowledge, springing from Narayana,
return to Narayana in the end. I have thus explained to thee, O son of
Kuru's race, what the religion of Sattwa is. If thou beest competent for
it, O Bharata, do thou practise that religion duly. Even thus did the
highly-blessed Narada explain to my preceptor,--the Island-born
Krishna--the eternal and immutable course, called Ekanta, (ending in One)
followed by the Whites [1910] as also by the yellow-robed Yatis. Vyasa
gratified with Dharma's son Yudhishthira, imparted this religion to king
Yudhishthira the just who was possessed of great intelligence. Derived
from my preceptor I have also communicated it to thee! O best of kings,
this religion is for these reasons, exceedingly difficult of practice.
Others, hearing it, become as much confounded as thou hast suffered
thyself to be. It is Krishna who is the protector of the universe and its
beguiler. It is He who is the destroyer and the cause, O monarch."



SECTION CCCL

Janamejaya said, "The Sankhya system, the Pancharatra scriptures, and the
Aranyaka-Vedas,--these different systems of knowledge or religion,--O
regenerate Rishi, are current in the world. Do all these systems preach
the same course of duties, or are the courses of duties preached by them,
O ascetic, different from one another? Questioned by me, do thou
discourse to me on Pravritti in due order!"

Vaisampayana said, "I bow unto that great Rishi who is the dispeller of
darkness, and whom Satyavati bore to Parasara in the midst of an island,
who is possessed of great knowledge and who is endued with great
liberality of soul. The learned say that he is the origin of the
Grandsire Brahma; that he is the sixth form of Narayana; that he is the
foremost of Rishis; that he is endued with the puissance of Yoga; that as
the only son of his parents he is an incarnate portion of Narayana; and
that, born under extraordinary circumstances on an Island, he is the
inexhaustible receptacle of the Vedas. In the Krita age, Narayana of
great puissance and mighty energy, created him as his son. Verily, the
high-souled Vyasa is unborn and ancient and is the inexhaustible
receptacle of the Vedas!"

Janamejaya said, "O best of regenerate persons, it was thou that saidst
before this that the Rishi Vasishtha had a son of the name of Saktri and
that Saktri had a son of the name of Parasara, and that Parasara begot a
son named the Island-born Krishna endued with great ascetic merit. Thou
tellest me again that Vyasa is the son of Narayana. I ask, was it in some
former birth that Vyasa of immeasurable energy had sprung from Narayana?
O thou of great intelligence, do tell me of that birth of Vyasa which was
due to Narayana!"

Vaisampayana said, "Desirous of understanding the meaning of the Srutis,
my preceptor, that ocean of penances, who is exceedingly devoted to the
observance of all scriptural duties and the acquisition of knowledge,
dwelt for some time in a particular region of the Himavat mountains.
Endued with great intelligence, he became fatigued with his penances in
consequence of the great strain on his energies occasioned by the
composition of the Mahabharata. At that time, Sumanta and Jaimini and
Paila of firm vows and myself numbering the fourth, and Suka his own son,
attended on him. All of us, O king, in view of the fatigue our preceptor
felt, waited dutifully upon him, engaged in doing all that was necessary
for dispelling that fatigue of his. Surrounded by these disciples of his,
Vyasa shone in beauty on the breast of the Himavat mountains like the
Lord of all the ghostly beings, viz., Mahadeva, in the midst of those
ghostly attendants of his. Having recapitulated the Vedas with all their
branches as also the meanings of all the Verses in the Mahabharata, one
day, with rapt attention, all of us approached our preceptor who, having
controlled his senses, was at time rapt up in thought. Availing ourselves
of an interval in the conversation, we asked that foremost of regenerate
persons to expound to us the meanings of the Vedas and the Verses in the
Mahabharata and narrate to us the incidents as well of his own birth from
Narayana. Conversant as he was with all topics of enquiry, he at first
discoursed to us on the interpretations of the Srutis and the
Mahabharata, and then set himself to narrate to us the following
incidents relating to his birth from Narayana.

"Vyasa said, 'Listen, ye disciples, to this foremost of narratives, to
this best of histories that relates again to the birth of a Rishi.
Appertaining to the Krita age, this narrative has become known to me
through my penances, ye regenerate ones. On the occasion of the seventh
creation, viz., that which was due to the primeval Lotus, Narayana,
endued with the austerest penances, transcending both good and ill, and
possessed of unrivalled splendour, at first created Brahma, from his
navel. After Brahma had started into birth, Narayana addressed him,
saying; Thou halt sprung from my navel. Endued with puissance in respect
of creation, do thou set thyself to create diverse kinds of creatures,
rational and irrational. Thus addressed by the author of his being,
Brahma with his mind penetrated by anxiety, felt the difficulty of his
task and became unwilling to do what he was commenced to do. Bowing his
head unto the boon-giving and illustrious Hari, the Lord of the universe,
Brahma said these words unto him,--I bow to thee, O Lord of the deities,
but I ask what puissance have I to create diverse creatures? I have no
wisdom. Do thou ordain what should be ordained in view of this. Thus
addressed by Brahma, the Lord of the universe, viz., Narayana,
disappeared there and then from Brahma's sight. The Supreme Lord, the god
of gods, the chief of those endowed with intelligence, then began to
think. The Goddess of Intelligence forthwith made her appearance before
the puissant Narayana. Himself transcending all Yoga, Narayana then, by
dint of Yoga, applied the Goddess of Intelligence properly. The
illustrious and puissant and immutable Hari, addressing the Goddess of
Intelligence who was endued with activity and goodness and all the
puissance of Yoga, said unto her these words:--For the accomplishment of
the task of creating all the worlds do thou enter into Brahma. Commanded
thus by the Supreme Lord, Intelligence forthwith entered Brahma. When
Hari beheld that Brahma had become united with Intelligence. He once more
addressed him, saying--Do thou now create diverse kinds of
creatures.--Replaying unto Narayana by uttering the word 'Yes,' Brahma
reverently accepted the command of his progenitor. Narayana then
disappeared from Brahma's presence, and in a moment repaired to his own
place, known by the name of Deva (Light or Effulgence). Returning to His
own disposition (of Uumanifestness), Hari remained in that state of
oneness. After the task of creation, however, had been accomplished by
Brahma, another thought arose in the mind of Narayana. Indeed, he
reflected in this strain:--Brahma, otherwise called Parameshthi, has
created all these creatures, consisting of Daityas and Danavas and
Gandharvas and Rakshasas. The helpless Earth has become burthened with
the weight of creatures. Many among the Daityas and Danavas and Rakshasas
on Earth will become endued with great strength. Possessed of penances,
they will at diverse times succeed in acquiring many excellent boons.
Swelling with pride and might in consequence of those boons that they
will succeed in obtaining, they will oppress and afflict the deities and
the Rishis possessed of ascetic might. It is, therefore, meet that I
should now and then lighten the burthen of the Earth, by assuming diverse
forms one after another as occasion would require. I shall achieve this
task by chastising the wicked and upholding the righteous. (Thus looked
after by me), the Earth, which is the embodiment of Truth, will succeed
in bearing her load of creatures. Assuming the form of a mighty snake I
myself have to uphold the Earth in empty space. Upheld by me thus, she
will uphold the entire creation, mobile and immobile. Incarnated on the
Earth, therefore, in different forms, I shall have to rescue her at such
times from peril. Having reflected in this way, the illustrious slayer of
Madhu created diverse forms in his mind in which to appear from time to
time for accomplishing the task in view. Assuming the form of a Boar, of
Man-lion, of a Dwarf, and of human beings, I shall quell or slay such
enemies of the deities as will become wicked and ungovernable. After
this, the original Creator of the universe once more uttered the
syllable, Bho, causing the atmosphere to resound with it. From this
syllable of speech (Saraswati) arose a Rishi of the name Saraswat. The
son, thus born of the Speech of Narayana, came to be, also called by the
name of Apantara-tamas. Endued with great puissance, he was fully
conversant with the past, the present, and the future. Firm in the
observance of vows, he was truthful in speech. [1911] Unto that Rishi who,
after birth, had bowed his head unto Narayana, the latter, who was the
original Creator of all the deities and possessed of a nature that was
immutable, said those words: Thou shouldst devote thy attention to the
distribution of the Vedas, O foremost of all persons endued with
intelligence. [1912] Do thou, therefore, O ascetic, accomplish what I
command thee.--In obedience to this command of the Supreme Lord from
whose Speech the Rishi Apantaratamas sprang into existence, the latter,
in the Kalpa named after the Self-born Manu, distributed and arranged the
Vedas. For that act of the Rishi, the illustrious Hari became gratified
with him, as also for his well-performed penances, his vow and
observances, and his restraint of the senses or passions. Addressing
him,--Narayana said,--At each Manwantara, O son, thou wilt act in this
way with respect to the Vedas. Thou shalt, in consequence of this act of
thine, be immutable, O regenerate one, and incapable of being transcended
by any one. When the Kali age will set in, certain princes of Bharata's
line, to be called by the name of Kauravas, will take their birth from
thee. They will be celebrated over the Earth as high-souled princes
ruling over powerful kingdoms. Born of thee, dissensions will break out
among them ending in their destruction at one another's hands excepting
yourself. O foremost of regenerate persons, [1913] in that age also,
endued with austere penances, thou wilt distribute the Vedas into diverse
classes. Indeed, in that dark age, thy complexion will become dark. Thou
shalt cause diverse kinds of duties to flow and diverse kinds of
knowledge also. Although endued with austere penances, yet thou shalt
never be able to free thyself from desire and attachment to the world.
Thy son, however, will be freed from every attachment like unto the
Supreme Soul, through the grace of Madhava. It will not be otherwise. He
whom learned Brahmanas call the mind-born son of the Grandsire, viz.,
Vasishtha endued with great intelligence and like unto an ocean of
penances, and whose splendour transcends that of the Sun himself, will be
the progenitor of a race in which a great Rishi of the name of Parasara,
possessed of mighty energy and prowess, will take his birth. That
foremost of persons, that ocean of Vedas, that abode of penances, will
become thy sire (when thou wilt take birth in the Kali age). Thou shalt
take thy birth as the son of a maiden residing in the house of her sire,
through an act of congress with the great Rishi Parasara. Doubts thou
wilt have none with respect to the imports of things past, present, and
future. Endued with penances and instructed by me, thou wilt behold the
incidents of thousands and thousands of ages long past away. Thou wilt
see through thousands and thousands of ages also in the future. Thou
shalt, in that birth, behold me, O ascetic,--me that am without birth and
death,--incarnated on Earth (as Krishna of Yadu's race), armed with the
discus. All this will happen to thee, O ascetic, through the merit that
will be thine in consequence of thy ceaseless devotion to me. These words
of mine will never be otherwise. Thou shalt be one of the foremost of
creatures. Great shall be thy fame. Surya's son Sani (Saturn) will, in a
future Kalpa, take birth as the great Manu of that period. During that
Manwantara, O son, thou shalt, in respect of merits, be superior to even
the Manus of the several periods. Without doubt, thou shalt be so through
my grace. Whatever exists in the world represents the result of my
exertion. The thoughts of others may not correspond with their acts. As
regards myself, however, I always ordain what I think, without the least
impediment! [1914] Having said these words unto the Rishi Apantaratamas,
otherwise called by the name of Saraswat, the Supreme Lord dismissed him,
saying unto him.--Go. I am he that was born as Apantaratamas through the
command of Hari. Once more have I taken birth as the celebrated
Krishna-Dwaipayana, a delighter of the race of Vasishtha. [1915] I have
thus told you, my dear disciples, the circumstances, of my own former
birth which was due to the grace of Narayana in so much that I was a very
portion of Narayana himself. Ye foremost of intelligent persons, I
underwent, in days of yore, the austerest penances, with the aid of the
highest abstraction of the mind. Ye sons, moved by my great affection for
yourselves that are devoted to me with reverence, I have told you
everything relating to what you wished to know from me, viz., my first
birth in days of remote antiquity and that other birth subsequent to it
(viz., the present one)!"

Vaisampayana continued, "I have thus narrated to thee, O monarch, the
circumstances connected with the former birth of our revered preceptor,
viz., Vyasa of unstained mind, as asked by thee. Listen to me once again.
There are diverse kinds of cults, O royal sage, that go by diverse names
such as Sankhya, Yoga, the Pancha-ratra, Vedas, and Pasupati. The
promulgator of Sankhya cult is said to be the great Rishi Kapila. The
primeval Hiranyagarbha, and none else, is the promulgator of the Yoga
system. The Rishi Apantaratamas is said to be the preceptor of the Vedas,
some call that Rishi by the name of Prachina-garbha. The cult known by
the name of Pasupata was promulgated by the Lord of Uma, that master of
all creatures, viz., the cheerful Siva, otherwise known by the name of
Sreekantha, the son of Brahma. The illustrious Narayana is himself the
promulgator of the cult, in its entirety, contained in the Pancharatra
scriptures. In all these cults, O foremost of kings, it is seen that the
puissant Narayana is the one sole object of exposition. According to the
scriptures of these cults and the measure of knowledge they contain,
Narayana is the one sole object of worship they inculcate. Those persons
whose visions, O king, are blinded by darkness, fail to understand that
Narayana is the Supreme Soul pervading the entire universe. Those persons
of wisdom who are the authors of the scriptures say that Narayana, who is
a Rishi, is the one object of reverent worship in the universe. I say
that there is no other being like Him. The Supreme Deity, called by the
name of Hari, resides in the hearts of those that have succeeded (with
the aid of the scriptures and of inference) in dispelling all doubts.
Madhava never resides in the hearts of those that are under the sway of
doubts and that would dispute away everything with the aid of false
dialectics. They that are conversant with the Pancharatra scriptures,
that are duly observant of the duties laid down therein, and that are
devoted to Narayana with their whole souls, succeed in entering into
Narayana. The Sankhya and the Yoga systems are eternal. All the Vedas,
again, O monarch, are eternal. The Rishis, in all these systems of cult,
have declared that this universe existing from ancient times is
Narayana's self. Thou shouldst know that whether acts, good or bad, are
laid down in the Vedas and occurrence in heaven and Earth, between the
sky and the waters, are all caused by and flow from that ancient Rishi
Narayana.



SECTION CCCLI

Janamejaya said, "O regenerate one, are there many Purushas or is there
only one? Who, in the universe, is the foremost of Purushas? What, again,
is said to be the source of all things?"

Vaisampayana said, In the speculations of the Sankhya and the Yoga
systems many Purushas have been spoken of, O jewel of Kuru's race. Those
that follow these systems do not accept that there is but one Purusha in
the universe. [1916] In the same manner in which the many Purushas are
said to have one origin in the Supreme Purusha, it may be said that this
entire universe is identical with that one Purusha of superior
attributes. I shall explain this now, after bowing to my preceptor Vyasa,
that foremost of Rishis, who is conversant with the soul, endued with
penances, self-restrained, and worthy of reverent worship. This
speculation on Purusha, O king, occurs in all the Vedas. It is well known
to be identical with Rita and Truth. The foremost of Rishis, viz., Vyasa,
has thought upon it. Having occupied themselves with reflection on what
is called Adhyatma, diverse Rishis, O king, having Kapila for their
first, have declared their opinions on the topic both generally and
particularly. Through the grace of Vyasa of immeasurable energy, I shall
expound to thee what Vyasa has said in brief on this question of the
Oneness of Purusha. In this connection is cited the old narrative of the
discourse between Brahma, O king, and the Three-eyed Mahadeva. In the
midst of the Ocean of milk, there is a very high mountain of great
effulgence like that of gold, known, O monarch, by the name of
Vaijayanta. Repairing thither all alone, from his own abode of great
splendour and felicity, the illustrious deity Brahma used very often to
pass his time, engaged in thinking on the course of Adhyatma. While the
four-faced Brahma of great intelligence was seated there, his son
Mahadeva, who had sprung from his forehead encountered him one day in
course of his wanderings through the universe. In days of yore, the
Three-eyed Siva endued with puissance and high Yoga, while proceeding
along the sky, beheld Brahma seated on that mountain and, therefore,
dropped down quickly on its top. With a cheerful heart he presented him
before his progenitor and worshipped his feet. Beholding Mahadeva
prostrated at his feet, Brahma took him up with his left hand. Having
thus raised Mahadeva up, Brahma, that puissant and one Lord of all
creatures, then addressed his son, whom he met after a long time, in
these words.

"The Grandsire said, 'Welcome art thou, O thou of mighty arms. By good
luck I see thee after such a long time come to my presence. I hope, O
son, that everything is right with thy penances and thy Vedic studies and
recitations. Thou art always observant of the austerest penances. Hence I
ask thee about the progress and well-being of those penances of thine!'

"Rudra said, 'O illustrious one, through thy grace, all is well with my
penances and Vedic studies. It is all right, again, with the universe. I
saw thy illustrious self a long while ago in thy own home of felicity and
effulgence. I am coming thence to this mountain that is now the abode of
thy feet. [1917] Great is the curiosity excited in my mind by this
withdrawal of thyself into such a lone spot from thy usual region of
felicity and splendour. Great must the reason be, O Grandsire, for such
an act on thy part. Thy own foremost abode is free from the pains of
hunger and thirst, and inhabited by both deities and Asuras, by Rishis of
immeasurable splendour, as also by Gandharvas and Apsaras. Abandoning
such a spot of felicity, thou residest alone in this foremost of
mountains. The cause of this cannot but be grave.

"Brahma said, 'This foremost of mountains, called Vaijayanta, is always
my residence. Here, with concentrated mind, I meditate on the one
universal Purusha of infinite proportions.'

"Rudra said, 'Self-born thou art. Many are the Purushas that have been
created by thee. Others again, O Brahma, are being created by thee. The
Infinite Purusha, however, of whom thou speakest, is one and single. Who
is that foremost of Purushas, O Brahma, that is being meditated by thee?
Great is the curiosity I feel on this point. Do thou kindly dispel the
doubt that has taken possession of my mind.

"Brahma said, 'O son, many are those Purushas of whom thou speakest. The
one Purusha, however, of whom I am thinking, transcends all Purushas and
is invisible. The many Purushas that exist in the universe have that one
Purusha as their basis; and since that one Purushas is said to be the
source whence all the innumerable Purushas have sprung, hence all the
latter, if they succeed in divesting themselves of attributes, become
competent to enter into that one Purusha who is identified with the
universe, who is supreme, who is the foremost of the foremost, who is
eternal, and who is himself divested of and is above all attributes."



SECTION CCCLII

'Brahma said,--'Listen, O son, as to how that Purusha is indicated. He is
eternal and immutable. He is undeteriorating and immeasurable. He
pervades all things. [1918] O best of all creatures, that Purusha cannot
be seen by thee, or me, or others. Those that are endued with the
understanding and the senses but destitute of self-restraint and
tranquility of soul cannot obtain a sight of him. The Supreme Purusha is
said to be one that can be seen with the aid of knowledge alone. Though
divested of body, He dwells in every body. Though dwelling, again, in
bodies, He is never touched by the acts accomplished by those bodies. He
is my Antaratma (inner soul). He is thy inner soul. He is the all-seeing
Witness dwelling within all embodied creatures and engaged in marking
their acts. No one can grasp or comprehend him at any time. The universe
is the crown of his head. The universe is his arms. The universe is his
feet. The universe is his eyes. The universe is his nose. Alone and
single, he roves through all Kshetras (Bodies) unrestrained by any
limitations on his will and as he likes. Kshetra is another name for
body. And because he knows all Kshetras as also all good and bad deeds,
therefore he, who is the soul of Yoga, is called by the name of
Kshetrajna. [1919] No one succeeds in perceiving how he enters into
embodied creatures and how he goes out of them. Agreeably to the Sankhya
mode, as also with the aid of Yoga and the due observance of the
ordinances prescribed by it, I am engaged in thinking of the cause of
that Purusha, but alas, I am unable to comprehend that cause, excellent
as it is. I shall, however, according to the measure of my knowledge,
discourse to thee upon that eternal Purusha and his Oneness and supreme
greatness. The learned speak of him as the one Purusha. That one eternal
Being deserves the appellation of Mahapurusha (the great supreme
Purusha). Fire is an element, but it may be seen to blaze up in a
thousand places under thousand different circumstances. The Sun is one
and single, but his rays extend over the wide universe. Penances are of
diverse kinds, but they have one common origin whence they have flowed.
The Wind is one, but it blows in diverse forms in the world. The great
Ocean is the one parent of all the waters in the world seen under diverse
circumstances. Divested of attributes, that one Purusha is the universe
displayed in infinitude. Flowing from him, the infinite universe enters
into that one Purusha again who transcends all attributes, when the time
of its destruction comes. By casting off the consciousness of body and
the senses, by casting off all acts good and bad, by casting off both
truth and falsehood, one succeeds in divesting oneself of attributes. The
person who realises that inconceivable Purusha and comprehends his
subtile existence in the quadruple form of Aniruddha, Pradyumna,
Sankarshana, and Vasudeva, and who, in consequence of such comprehension,
attains to perfect tranquillity of heart, succeeds in entering into and
identifying himself with that one auspicious Purusha. Some persons
possessed of learning speak of him as the supreme soul. Others regarded
him as the one soul. A third class of learned men describe him as the
soul. [1920] The truth is that he who is the Supreme Soul is always
divested of attributes. He is Narayana. He is the universal soul, and he
is the one Purusha. He is never affected by the fruits of acts even as
the leaf of the lotus is never drenched by the water one may throw upon
it. The Karamta (acting Soul) is different. That Soul is sometimes
engaged in acts and when it succeeds in casting off acts attains to
Emancipation or identity with the Supreme Soul. The acting Soul is endued
with the seven and ten possessions. [1921] Thus it is said that there are
innumerable kinds of Purushas in due order. In reality, however, there is
but one Purusha. He is the abode of all the ordinances in respect of the
universe. He is the highest object of knowledge. He is at once the knower
and the object to be known. He is at once the thinker and the object of
thought. He is the eater and the food that is eaten. He is the smeller
and the scent that is smelled. He is at once he that touches and the
object that is touched. He is the agent that sees and the object that is
seen. He is the hearer and the object that is heard. He is the conceiver
and the object that is conceived. He is possessed of attributes and is
free from them. What has previously, O son, been named Pradhana, and is
the mother of the Mahat tattwa is no other than the Effulgence of the
Supreme Soul; because He it is who is eternal, without destruction and
any end and ever immutable. He it is who creates the prime ordinance in
respect of Dhatri himself. Learned Brahmanas call Him by the name of
Aniruddha. Whatever acts, possessed of excellent merits and fraught with
blessings, flow in the world from the Vedas, have been caused by
Him. [1922] All the deities and all the Rishis, possessed of tranquil
souls, occupying their places on the altar, dedicate to him the first
share of their sacrificial offerings. [1923] I, that am Brahma, the
primeval master of all creatures, have started into birth from Him, and
thou hast taken thy birth from me. From me have flowed the universe with
all its mobile and immobile creatures, and all the Vedas, O son, with
their mysteries. Divided into four portions (viz., Aniruddha, Pradyumna,
Sankarshana, and Vasudeva), He sports as He pleases. That illustrious and
divine Lord is even such, awakened by His own knowledge. I have thus
answered thee, O son, according to thy questions, and according to the
way in which the matter is expounded in the Sankha system and the Yoga
philosophy."



SECTION CCCLIII

"Sauti said, 'After Vaisampayana had explained to king Janamejaya in this
way the glory of Narayana, he began to discourse on another topic by
reciting the question of Yudhishthira and the answer that Bhishma gave in
the presence of all the. Pandavas and the Rishis as also of Krishna
himself. Indeed, Vaisampayana began by saying what follows. [1924]

"Yudhishthira said, 'Thou hast, O grandsire discoursed to us on the
duties appertaining to the religion of Emancipation. It behoveth thee now
to tell us what the foremost duties are of persons belonging to the
several modes of life!' [1925]

"Bhishma said, 'The duties ordained in respect of every mode of life are
capable, if well performed, of leading to heaven and the high fruit of
Truth. Duties which are as so many doors, to great sacrifices and gifts
and none of the practices inculcated by them are futile in respect of
consequence. One who adopts particular duties with steady and firm faith,
praises these duties adopted by him to the exclusion of the rest, O chief
of Bharata's race. This particular topic, however, on which thou wishest
me to discourse was in days of yore the subject of conversation between
the celestial Rishi Narada and the chief of the deities, viz., Indra. The
great Rishi Narada, O king, revered by all the world is a siddha i.e.,
his sadhana has met fulfilment. He wanders through all the worlds
unobstructed by anything, like the all-pervading wind itself. Once upon a
time he repaired to the abode of Indra. Duly honoured by the chief of the
deities, he sat close to his host. Beholding him seated at his ease and
free from fatigue, the lord of Sachi addressed him, saying,--O great
Rishi, is there any thing wonderful that has been beheld by thee, O
sinless one? O regenerate Rishi, crowned with ascetic success, thou
rovest, moved by curiosity, through the universe of mobile and immobile
objects, witnessing all things. O celestial Rishi, there is nothing in
the universe that is unknown to thee. Do thou tell me, therefore, of any
wonderful incident which thou may t have seen or heard of or felt. Thus
questioned, Narada, that foremost of speakers, O king, then commented to
recite unto the chief of the celestials the extensive history that
follows. Listen now to me as I recite that story which Narada told before
Indra. I shall narrate it in the same manner in which the celestial Rishi
had narrated it, and for the same purpose that he had in view!'"



SECTION CCCLIV

"Bhishma said, 'In an excellent town called by the name of Mahapadma
which was situate on the southern side of the river Ganga, there lived,

O, best of men, a Brahmana of concentrated soul. Born in the race of
Atri, he was endued with amiability. All his doubts had been dispelled
(by faith and contemplation) and he was well conversant with the path he
was to follow. Ever observant of the religious duties, he had his anger
under perfect control. Always contented, he was the, complete master of
his senses. Devoted to penances and study of the Vedas, he was honoured
by all good men. He earned wealth by righteous means and his conduct in
all things corresponded with the mode of life he led and the order to
which he belonged. The family to which he belonged was large and
celebrated. He had many kinsmen and relatives, and many children and
spouses. His behaviour was always respectable and faultless. Observing
that he had many children, the Brahmana betook himself to the
accomplishment of religious acts on a large scale. His religious
observances, O king, had reference to the customs of his own
family. [1926] The Brahmana reflected that three kinds of duties have been
laid down for observances. There were first, the duties ordained in the
Vedas in respect of the order in which he was born and the mode of life
he was leading (viz., a Brahmana in the observance of domesticity). There
were secondly, the duties prescribed in the scriptures, viz., those
especially called the Dharmasastras. And, thirdly, there were those
duties that eminent and revered men of former times have followed though
not occurring either in the Vedas or the scriptures. [1927] Which of these
duties should I follow? Which of them, again, followed by me, are likely
to lead to my benefit? Which, indeed, should be my refuge?--Thoughts like
these always troubled him. He could not solve his doubts. While troubled
with such reflections, a Brahmana of concentrated soul and observant of a
very superior religion, came to his house as a guest. The house-holder
duly honoured his guest according to those ordinances of worship that are
laid down in the scriptures. Beholding his guest refreshed and seated at
ease, the host addressed him in the following words."

"The Brahmana said, 'O sinless one, I have become exceedingly attached to
thee in consequence of the sweetness of thy conversation. Thou hast
become my friend. Listen to me, for I wish to say something unto thee. O
foremost of Brahmanas, after making over the duties of a householder to
my son, I wish to discharge the highest duties of man. What, O regenerate
one, should be my path? Relying upon the Jiva soul, I wish to achieve
existence in the one (supreme) soul. Alas, bound up in the ties of
attachment, I have not the heart to actually set myself to the
accomplishment of that task. [1928] And since the best portion of my life
has passed away in the observance of domesticity, I desire to devote the
remnant of my life in earning the means of defraying the expenses of my
journey in respect of the time to come. The desire has arisen in my mind
of crossing the ocean of the world. Alas, whence shall I get the raft of
religion (with which to accomplish my purposes)? Hearing that even the
very deities are persecuted and made to endure the fruits of their acts,
and beholding the rows of Yama's standards and flags floating over the
heads of all creatures, my heart fails to derive pleasure from the
diverse objects of pleasure with which it comes into contact. Beholding
also that the Yatis depend for their sustenance upon alms obtained in
course of their rounds of mendicancy, I have no respect for the religion
of the Yatis as well. O my reverend guest, do thou, aided by that
religion which is founded upon the basis of intelligence and reason, set
me to the observance of a particular course of duties and
observance! [1929]'

"Bhishma continued, 'Endued with great wisdom, the guest, hearing this
speech of his host which was consistent with righteousness, said these
sweet words in a melodious voice.'

"The guest said, 'I myself also am confounded with respect to this topic.
The same thought occupies my mind. I am unable to arrive at definite
conclusions. Heaven has many doors. There are some that applaud
Emancipation. Some regenerate persons praise the fruits attainable by the
performance of sacrifices. Some there are that take refuge in the forest
mode of life. Some, again, betake themselves to the domestic mode of
life. Some rely upon the merits attainable by an observance of the duties
of kings. Some rely upon the fruits of that culture which consists in
restraining the soul. Some think that the merits resulting from a dutiful
obedience to preceptors and seniors are efficacious. Some betake
themselves to restraints imposed on speech. Some by waiting dutifully
upon their mothers and fathers, have gone to heaven. Some have ascended
to heaven by practising the duty of compassion, and some by practising
Truth. Some rush to battle, and after laying down their lives, have
attained to heaven. Some, again, attaining to success by practising the
vow called Unccha, have betaken themselves to the path of heaven. Some
have devoted themselves to the study of the Vedas. Endued with
auspiciousness and wedded to such study, these men, possessed of
intelligence, with tranquil souls, and having their senses under complete
control, attain to heaven. Others characterised by simplicity and truth,
have been slain by men of wickedness. Endued with pure souls, such men of
truth and simplicity, have become honoured denizens of heaven. In this
world, it is seen, that men betake themselves to heaven, through a
thousand doors of duty, all standing wide open. My understanding has been
troubled by thy question, like a fleecy cloud before the wind.'"



SECTION CCCLV

"The guest continued, 'For all that, O Brahmana, I shall endeavour to
instruct thee duly. Listen to me as I recite to thee that which I have
heard from my preceptor. In that place whence, in course of a former
creation, the wheel of righteousness was set in motion, in that forest
which is known by the name of Naimisha, and which is situate on the banks
of the Gomati, there is a city called after the Nagas. There, in that
region, all the deities, being assembled together, had in days of old
performed a grand sacrifice. There the foremost of earthly kings,
Mandhatri, vanquished Indra, the chief of the celestials. A mighty Naga,
of righteous soul, dwells in the city that stands in that region. That
great Naga is known by the name of Padmanabha or Padma. Walking in the
triple path (of acts, knowledge, and adoration) he gratifies all
creatures in thought, word, and deed. Reflecting upon all things with
great care, he protects the righteous and chastises the wicked by
adopting the quadruple policy of conciliation, provoking dissensions,
making gifts or bribes, and using force. Repairing thither, thou shouldst
put to him the questions thou wishest. He will show thee truly what the
highest religion is. That Naga is always fond of guests. Endued with
great intelligence, he is well conversant with the scriptures. He is
possessed of all desirable virtues the like of which are not to be
noticed in any other person. By disposition he is always observant of
those duties which are performed with or in water. [1930] He is devoted to
the study of the Vedas. He is endued with penances and self-restraint. He
has great wealth. He performs sacrifice, makes gifts, abstains from
inflicting injury and practises forgiveness. His conduct in all respects
is excellent. Truthful in speech and freed from malice, his behaviour, is
good and his senses are under proper control. He eats after feeding all
his guests and attendants. He is kind of speech. He has knowledge of what
is beneficial and what is simple and right and what is censurable. He
takes stock of what he does and what he leaves undone. He never acts with
hostility towards any one. He is always engaged in doing what is
beneficial to all creatures. He belongs to a family that is as pure and
stainless as the water of a lake in the midst of the Ganges.'"



SECTION CCCLVI

"The host replied, 'I have heard these words of thine, that are so
consoling, with as much gratification as is felt by a person heavily
loaded when that load is taken off his head or shoulders. The
gratification that a traveller who has made a long journey on foot feels
when he lies down on a bed, that which a person feels when he finds a
seat after having stood for a long while for want of room, or that which
is felt by a thirsty person when he finds a glass of cool water, or that
which is felt by a hungry man when he finds savoury food set before him,
or that which a guest feels when a dish of desirable food is placed
before him at the proper time, or that which is felt by an old man when
after long coveting he gets a son, or that which is experienced by one
when meeting with a dear friend or relative about whom one had become
exceedingly anxious, resembles that with which I have been filled in
consequence of these words uttered by thee. [1931] Like a person with
upturned gaze I have heard what has fallen from thy lips and am
reflecting upon their import. With these wise words of thine thou hast
truly instructed me! Yes, I shall do what thou hast commanded me to do.
Thou mayst go tomorrow at dawn, passing the night happily with me and
dispelling thy fatigue by such rest. Behold, the rays of the divine Surya
have been partially dimmed and the god of day is proceeding in his
downward course!"

"Bhishma continued, 'Hospitably waited upon by that Brahmana, the learned
guest, O slayer of foes, passed that night in the company of his host.
Indeed, both of them passed the night happily, conversing cheerfully with
each other on the subject of the duties of the fourth mode of life, viz.,
Sannyasa (Renunciation). So engrossing was the nature of their
conversation that the night passed away as if it were day. When morning
came, the guest was worshipped with due rites by the Brahmana whose heart
had been eagerly set upon the accomplishment of what (according to the
discourse of the guest) was regarded by him to be beneficial for himself.
Having dismissed his guest, the righteous Brahmana, resolved to achieve
his purpose, took leave of his kinsmen and relatives, and set out in due
time for the abode of that foremost of Nagas, with heart steadily
directed towards it.'"



SECTION CCCLVII

"Bhishma said, 'Proceeding by many delightful forests and lakes and
sacred waters, the Brahmana at last arrived at the retreat of a certain
ascetic. Arrived there, he enquired of him, in proper words, about the
Naga of whom he had heard from his guest, and instructed by him he
pursued his journey. With a clear idea of the purpose of his journey, the
Brahmana then reached the house of the Naga. Entering it duly, he
proclaimed himself in proper words, saying,--Ho! who is there!' I am a
Brahmana, come hither as a guest!--Hearing these words, the chaste wife
of the Naga, possessed of great beauty and devoted to the observance of
all duties, showed herself. Always attentive to the duties of
hospitality, she worshipped the guest with due rites, and welcoming him,
said, 'What can I do for you?'

"The Brahmana said, 'O lady, I am sufficiently honoured by thee with the
sweet words thou hast said unto me. The fatigue of my journey has also
been dispelled. I desire, O blessed lady, to see thy excellent lord. This
is my high object. This is the one object of my desire. It is for this
reason that I have come today to the residence of the Naga, thy husband.'

"The wife of the Naga said, 'Reverend sir, my husband has gone to drag
the car of Surya for a month. O learned Brahmana, he will be back in
fifteen days, and will, without doubt show himself unto thee. I have thus
told thee the reason of my husband's absence from home. Be that as it
may, what else is there that I can do for thee? Tell me this!'

"The Brahmana said, 'O chaste lady, I have come hither with the object of
seeing thy husband. O reverend dame, I shall dwell in the adjacent
forest, waiting for his return. When thy husband comes back, do kindly
tell him that I have arrived at this place impelled by the desire of
seeing him. Thou shouldst also inform me of his return when that event
occurs. O blessed lady, I shall, till then, reside on the banks of the
Gomati, waiting for his return and living all the while upon frugal fare.
Having said this repeatedly unto the wife of the Naga, that foremost of
Brahmanas proceeded to the banks of the Gomati for residing there till
the time of the Naga's return.'"



SECTION CCCLVIII

"Bhishma continued, 'The Nagas of that city became exceedingly distressed
when they saw that that Brahmana, devoted to the practice of penances,
continued to reside in the forest, entirely abstaining all the while from
food, in expectation of the arrival of the Naga chief. All the kinsmen
and relatives of the great Naga, including his brother and children and
wife, assembling together, repaired to the spot where the Brahmana was
staying. Arrived on the banks of the Gomati, they beheld that regenerate
person seated in a secluded spot, abstaining from food of every kind,
observant the while of excellent vows, and engaged in silently reciting
certain Mantras. Approaching the presence of the Brahmana and offering
him due worship, the kinsmen and relatives of the great Naga said unto
him these words fraught with candour:--O Brahmana, endued with wealth of
asceticism, this is the sixth day of thy arrival here, but thou sayest no
word about thy food, O regenerate one, thou art devoted to righteousness.
Thou hast come to us. We two are here in attendance upon thee. It is
absolutely necessary that we should do the duties of hospitality to thee.
We are all relations of the Naga chief with whom thou hast business.
Roots or fruits, leaves, or water, or rice or meat, O best of Brahmanas,
it behoveth thee to take for thy food. In consequence of thy dwelling in
this forest under such circumstances of total abstention from food, the
whole community of Nagas, young and old, is being afflicted, since this
thy fast implies negligence on our part to discharge the duties of
hospitality. We have none amongst us that has been guilty of
Brahmanicide. None of us has ever lost a son immediately after birth. No
one has been born in our race that has eaten before serving the deities
or guests or relatives arrived at his residence.

"The Brahmana said, 'In consequence of these solicitations of you all, I
may be regarded to have broken my fast. Eight days are wanting for the
day to come when the chief of the Nagas will return. [1932] If, on the
expiry of the eighth night hence, the chief of the Nagas does not come
back, I shall then break this fast by eating. Indeed, this vow of
abstaining from all food that I am observing is in consequence of my
regard for the Naga chief. You should not grieve for what I am doing. Do
you all return to whence you came. This my vow is on his account. You
should not do anything in consequence of which this my vow may be
broken.--The assembled Nagas, thus addressed by the Brahmana, were
dismissed by him, whereupon, O foremost of men, they returned to their
respective residences.'"



SECTION CCCLIX

"Bhishma said, 'Upon the expiry of the period of full fifteen days, the
Naga chief (Padmanabha), having finished his task of dragging the car of
Surya and obtained the latter's permission, came back to his own house.
Beholding him come back, his spouse approached him quickly for washing
his feet and dutifully discharging other tasks of a similar nature.
Having gone through these tasks, she took her seat by his side, The Naga
then, refreshed from fatigue, addressed his dutiful and chaste wife,
saying, I hope, my dear wife, that during my absence thou hast not been
unmindful of worshipping the deities and guests agreeably to the
instructions I gave thee, and according to the ordinances laid down in
the scriptures. I hope, without yielding to that uncleansed understanding
which is natural to persons of thy sex, thou hast, during my absence from
home, been firm in the observance of the duties of hospitality. I trust
that thou hast not transcended the barriers of duty and righteousness.'

"The wife of the Naga said, 'The duty of disciples is to wait with
reverence upon their preceptor accomplishing his bidding; that of
Brahmanas is to study the Vedas and bear them in memory; that of servants
is to obey the commands of their masters; that of the king is to protect
his people by cherishing the good and chastising the wicked. It is said
that the duties of a Kshatriya embrace the protection of all creatures
from wrong and oppression. The duty of the Sudra is to serve with
humility persons of the three regenerate orders, viz., Brahmanas,
Kshatriyas and Vaisyas. The religion of the house-holder, O chief of the
Nagas, consists in doing good to all creatures. Frugality of fare and
observance of vow in due order, constitute merit (for persons of all
classes) in consequence of the connection that exists between the senses
and the duties of religion. [1933] Who am I? Whence have I come? What are
others to me and what am I to others?--these are the thoughts to which
the mind should ever be directed by him who leads that course of life
which leads to Emancipation. Chastity and obedience to the husband
constitute the highest duty of the wife. Through thy instruction, O chief
of the Nagas, I have learnt this well. I, therefore, that am well
conversant with my duty, and that have thee for my husband--thee that art
devoted to righteousness,--O, why shall I, swerving from the path of
duty, tread along the path of disobedience and sin? During thy absence
from home, the adorations to the deities have not fallen off in any
respect. I have also, without the slightest negligence, attended to the
duties of hospitality towards persons arrived as guests in thy abode.
Fifteen days ago a Brahmana has come here. He has not disclosed his
object to me. He desires to have an interview with thee. Dwelling the
while on the banks of the Gomati he is anxiously expecting thy return. Of
rigid vows, that Brahmana is sitting there, engaged in the recitation of
the Vedas. O chief of the Nagas, I have made a promise to him to the
effect that I would despatch thee to him as soon as thou wouldst come
back to thy abode. Hearing these words of mine, O best of Nagas, it
behoveth thee to repair thither. O thou that hearest with thy eyes, it
behoveth thee to grant unto that regenerate person the object that has
brought him hither!'" [1934]



SECTION CCCLX

"The Naga said, 'O thou of sweet smiles, for whom hast thou taken that
Brahmana? Is he really a human being or is he some deity that has come
hither in the disguise of a Brahmana? O thou of great fame, who is there
among human beings that would be desirous of seeing me or that would be
competent for the purpose? Can a human being, desiring to see me, leave
such a command with thee about dispatching me to him for paying him a
visit at the place where he is dwelling? Amongst the deities and Asuras
and celestial Rishis, O amiable lady, the Nagas are endued with great
energy. Possessed of great speed, they are endued again with excellent
fragrance. They deserve to be worshipped. They are capable of granting
boons. Indeed, we too deserve to be followed by others in our train. I
tell thee, O lady, that we are incapable of being seen by human
beings.' [1935]

"The spouse of the Naga chief said, 'Judging by his simplicity and
candour I know that that Brahmana is not any deity who subsists on air. O
thou of great wrath, I also know this, viz., that he reveres thee with
all his heart. His heart is set upon the accomplishment of some object
that depends upon thy aid. As the bird called Chataka, which is fond of
rain, waits in earnest expectation of a shower (for slaking its thirst),
even so is that Brahmana waiting in expectation of a meeting with
thee. [1936] Let no calamity betake him in consequence of his inability to
obtain a sight of thee. No person born like thee in a respectable family
can be regarded to remain respectable by neglecting a guest arrived at
his house. [1937] Casting off that wrath which is natural to thee, it
behoveth thee to go and see that Brahmana. It behoveth thee not to suffer
thyself to be consumed by disappointing that Brahmana. The king or the
prince, by refusing to wipe the tears of persons that come to him from
hopes of relief, incurs the sin of foeticide. By abstaining from speech
one attains to wisdom. By practising gifts one acquires great fame. By
adhering to truthfulness of speech, one acquires the gift of eloquence
and comes to be honoured in heaven. By giving away land one attains to
that high end which is ordained for Rishis leading the sacred mode of
life. By earning wealth through righteous means, one succeeds in
attaining to many desirable fruits. By doing in its entirety what is
beneficial for oneself, one can avoid going to hell. That is what the
righteous say.

"The Naga said, 'I had no arrogance due to pride. In consequence,
however, of my birth, the measure of my arrogance was considerable. Of
wrath, which is born of desire, O blessed lady, I have none. It has all
been consumed by the fire of thy excellent instructions. I do not behold,
O blessed dame, any darkness that is thicker than wrath. In consequence,
however, of the Naga having excess of wrath, they have become object of
reproach with all persons. [1938] By succumbing to the influence of wrath,
the ten-headed Ravana of great prowess, became the rival of Sakra and was
for that reason slain by Rama in battle. Hearing that the Rishi Rama of
Bhrigu's race had entered the inner apartments of their palace for
bringing away the calf of the Homa cow of their sire, the sons of
Karttaviryya, yielding to wrath, took such entry as an insult to their
royal house, and as the consequence thereof, they met with destruction at
the hands of Rama. Indeed, Karttaviryya of great strength, resembling the
Thousand-eyed Indra himself, in consequence of his having yielded to
wrath, was slain in battle by Rama of Jamadagni's race. Verily, O amiable
lady at thy words I have restrained my wrath, that foe of penances that
destroyer of all that is beneficial for myself. I praise my own self
greatly since, O large-eyed one, I am fortunate enough to own thee for my
wife,--thee that are possessed of every virtue and that hast
inexhaustible merits. I shall now proceed to that spot where the Brahmana
is staying. I shall certainly address that Brahmana in proper words and
he shall certainly go hence, his wishes being accomplished."



SECTION CCCLXI

"Bhishma said, 'Having said these words unto his dear spouse, the chief
of the Nagas proceeded to that place where the Brahmana was sitting in
expectation of an interview with him. As he proceeded, he thought of the
Brahman and wandered as to what the business could be that had brought
him to the Naga city. Arrived at his presence, O chief of men, that
foremost of Nagas devoted by his nature to righteousness, addressed his
guest in sweet words, saying, O Brahmana do not yield to wrath. I address
thee in peace. Do not be angry. After whom hast thou come hither? What is
thy object? Coming to thee, I ask thee in affection, O regenerate one
whom dost thou adore in this retired spot on the banks of the Gomati!'

"The Brahmana said, 'Know that my name is Dharmaranya, and that I have
come hither for obtaining a sight of the Naga Padmanabha, O foremost of
all regenerate persons. With him I have some business. I have heard that
he is not at home and that, therefore, I am not now near his present
quarters. Like a Chataka waiting in expectation of the clouds, I am
waiting for him whom I regard as dear to me. For dispelling all evil from
him and bringing about what is beneficial to him, I am engaged in
reciting the Vedas till he comes and am in Yoga and passing my time
happily.'

"The Naga said, 'Verily, thy conduct is exceedingly good. Pious thou art
and devoted to the good of all righteous persons. O highly blessed
Brahmana, every praise is due to thee. Thou beholdest the Naga with eyes
of affection. I am that Naga, O learned Rishi, whom thou seekest. Do thou
command me, as thou wishest, in respect of what is agreeable to thee and
what I should do for thee. Having heard from my spouse that thou art
here, I have approached this spot, O regenerate one, for beholding thee.
When thou hast come hither, thou art certain to return hence with thy
object fulfilled. It behoveth thee, O foremost of regenerate persons, to
employ me to any task with all confidence. All of us have certainly been
purchased by thee with thy merits, [1939] since thou, disregarding what is
for thy own good, hast employed thy time in seeking the good of
ourselves.'

"The Brahmana said, 'O highly blessed Naga, I have come hither, moved by
the desire of obtaining a sight of thee. I have come here, ignorant as I
am with all things, for asking thee about something, O Naga, relying on
the Jiva-soul, I desire to attain to the Supreme Soul which is the end of
the Jiva-soul. I am neither attached to, nor dissociated from, the
world. [1940] Thou shinest with the effulgence of thy own merits covered
by pure fame,--with an effulgence that is as agreeable as that of the
moon. O thou that livest on air alone, do thou first answer a question
that I wish to put to thee. Afterwards I shall inform thee of the object
that has brought me hither!'"



SECTION CCCLXII

"The Brahmana said, 'Thou goest away for dragging the one-wheeled car of
Vivaswat according to thy turn. It behoveth thee to describe to me
anything wonderful that thou mayst have noticed in those regions through
which thou sojournest!'

"The Naga said, 'The divine Surya is the refuge or home of innumerable
wonders. All the creatures that inhabit the three worlds have flowed from
Surya. Innumerable Munis, crowned with ascetic success, together with all
the deities, reside in the rays of Surya like birds perching on the
branches of trees. What, again, can be more wonderful than this that the
mighty Wind, emanating from Surya, takes refuge in his ray and thence
yawns over the universe? What can be more wonderful than this, O
regenerate Rishi, that Surya, dividing the Wind into many portions from
desire of doing good to all creatures, creates rain that falls in the
rainy season? What can be more wonderful than this that the Supreme Soul,
from within the solar disc, himself bathed in blazing effulgence, looketh
upon the universe? What can be more wonderful than this that Surya has a
dark ray which transforms itself into clouds charged with rain and pours
showers of rain when the season comes? What can be more wonderful than
this that drinking up for eight months the rain he pours down, he pours
it down once again in the rainy season? In certain rays of Surya, the
Soul of the universe is said to reside. From Him is the seed of all
things, and it is He that upholds the Earth with all her mobile and
immobile creatures. What can be more wonderful, O Brahmana, than this,
that the foremost of Purushas, eternal and mighty-armed, endued with
exceeding effulgence, eternal, and without beginning and without end,
resides in Surya? Listen however, to one thing I shall tell you now. It
is the wonder of wonders. I have seen it in the clear sky, in consequence
of my adjacence to Surya. In former times, one day at the hour of noon,
while Surya was shining in all his glory and giving heat to everything we
beheld a Being coming towards Surya, who seemed to shine with effulgence
that was equal to that of Surya himself. Causing all the worlds to blaze
up with his glory and filling them with his energy, he came, as I have
already told thee, towards Surya, rending the firmament, as it were, for
making his path through it. The rays that emanated from his body seemed
to resemble the blazing effulgence of libations of clarified butter
poured into the sacrificial fire. In consequence of his energy and
splendour he could not be looked at. His form seemed to be indescribable.
Indeed, he appeared to us to be like a second Surya. As soon as he came
near, Surya extended his two hands (for giving him a respectful
reception). For honouring Surya in return, he also extended his
right-hand. The latter then, piercing through the firmament, entered into
Surya's disc. Mingling then with Surya's energy, he seemed to be
transformed into Surya's self. When the two energies thus met together,
we were so confounded that we could not any longer distinguish which was
which. Indeed, we could not make out who was Surya whom we bore on his
car, and who was the Being that we had seen coming through the sky.
Filled with confusion, we then addressed Surya, saying,--'O illustrious
one who is this Being that has mixed himself with thee and has been
transformed into thy second self?'



SECTION CCCLXIII

"Surya said, 'This Being is not the god of fire, he is not an Asura. Nor
is he a Naga. He is a Brahmana who has attained to heaven in consequence
of his having been crowned with success in the observance of the vow
called Unccha. [1941] This person had subsisted upon fruits and roots and
upon the fallen leaves of trees. He had sometimes subsisted upon water,
and sometimes upon air alone, passing his days with concentrated soul.
The deity Mahadeva had been gratified by him with constant recitation of
the Samhitas. He had endeavoured to accomplish those acts that lead to
heaven. Through the merits of those acts he hath now attained to heaven.
Without wealth and without desire of any kind, he had observed the vow
called Unccha in the matter of his sustenance. This learned Brahmana, ye
Nagas, had been devoted to the good of all creatures. Neither deities,
nor Gandharvas, nor Asuras, nor Nagas, can be regarded as superior to
those creatures that attain to this excellent end of coming into the
solar disc?--Even such, O regenerate one, was the wonderful incident that
I beheld on that occasion. That Brahmana, who was crowned with success by
the observance of the Unccha vow and who thus obtained an end that
persons crowned with ascetic success acquire, to this day, O regenerate
one, goes round the Earth, staying in the disc of Surya!'"



 [NOTE: There was no section CCLXIV in the source edition.--JBH]

SECTION CCCLXV

"The Brahmana said, 'Without doubt, this is very wonderful, O Naga, I
have been highly gratified by listening to thee. By these words of thine
that are fraught with subtile meaning, thou hast shown me the way I am to
follow. Blessed be thou, I desire to depart hence O best of Nagas, thou
shouldst recollect me now and then and enquire after me by sending thy
servant.'

"The Naga said, 'The object that brought thee higher is still in thy
breast, for thou hast not as yet disclosed it to me. Where then wilt thou
go? Tell me, O regenerate one, what should be done by me, and what that
object is which brought thee hither. After the accomplishment of thy
business, whatever it is, expressed or unexpressed in speech, thou mayst
depart, O foremost of regenerate persons, saluting me and dismissed by me
cheerfully, O thou of excellent vows. Thou hast conceived a friendship
for me. O regenerate Rishi, it behoveth thee not to depart from this
place after having only seen me, thyself sitting under the shade of this
tree. Thou hast become dear to me and I have become dear to thee, without
doubt. All the persons in this city are thine. What objection then is
there, O sinless one, to pass some time in my house?--'

"The Brahmana said, 'It is even so, O thou of great wisdom, O Naga that
hast acquired a knowledge of the soul. It is very true that the deities
are not superior to thee in any respect. He that is thyself, is verily
myself, as he that is myself is truly thyself. Myself, thyself, and all
other creatures, shall all have to enter into the Supreme Soul. Doubt
penetrated my mind, O chief of Nagas, in the matter of the best means for
winning righteousness or merit. That doubt has been dispelled by thy
discourse, for I have learnt the value of the Unccha vow. I shall hence
follow that which is so very efficacious in the matter of beneficial
consequences. That, O blessed one, has become my certain conclusion now,
based on excellent reasons. I take thy leave. Blessings to thee. My
object has been accomplished, O Naga.'"

"Bhishma said, 'Having saluted that foremost of Nagas in this way, the
Brahmana (named Dharmaranya), firmly resolved to follow the Unccha mode
of life, proceeded to the presence, O king, of Chyavana of Bhrigu's race,
from desire of being formally instructed and initiated in that vow. [1942]
Chyavana performed the Samskara rites of the Brahmana and formally
initiated him into the Unccha mode of life. The son of Bhrigu, O monarch,
recited this history to king Janaka in his place. King Janaka, in his
turn, narrated it to the celestial Rishi Narada of high soul. The
celestial Rishi Narada too, of stainless acts, repairing on one occasion
to the abode of Indra, the chief of the deities, gave to Indra this
history upon being asked by him. The chief of the celestials, having
obtained it thus from Narada, recited this blessed history to a conclave
consisting of all the foremost Brahmanas, O monarch. On the occasion,
again, of my dreadful encounter with Rama of Bhrigu's race (on the field
of Kurukshetra), the celestial Vasus, O king, recited this history to
me. [1943] Asked by thee, O foremost of righteous men, I have recited this
history that is excellent and sacred and fraught with great merit. Thou
hadst asked me about that constitutes the highest duty, O king. This
history is my answer to thy query. A brave man he was, O monarch, that
betook himself to the practice of the Unccha vow in this way, without
expectation of any fruit. Firmly resolved, that Brahmana, instructed, by
the chief of Nagas in this way about his duty, betook himself to the
practice of Yama and Niyama, and subsisting the while upon such food as
was allowed by the Unccha vow, proceeded to another forest.'"

The end of Santi Parva.



FOOTNOTES

1. Literally, the period of impurity. The period of mourning is the
period of impurity, according to the Hindu scriptures. By performing the
Sraddha rite, one becomes pure again. Till then, one can perform no
religious rites.

2. Literally, "shall not appear to thee by inward light."

3. The meaning is this, "This weapon shall not dwell with thee up to thy
last moments. Thou shalt forget it or it shall not appear at thy bidding,
when thy death becomes nigh, though at other times, thou mayst be master
of it."

4. The Kurus, our foes, having fallen in battle, have all gone to heaven,
while grief has become our lot.

5. Sanjata Valaratnesu is the true reading.

6. The Bombay reading Jayaphalam is correct. The Bengal reading
Jammaphalam, however, is not unmeaning.

7. What Yudhishthira says here is this: all the warriors that have been
slain in this battle have perished, they have not attained to heaven; if,
indeed, heaven has been theirs, then the slayers too would obtain heaven,
the scriptural ordinance having said so. It is impossible, however, too
suppose that men of wrath who have done such wicked deeds should obtain
such regions of bliss hereafter.

8. Pairs of opposites, such as heat and cold, joy and grief, etc. Comp.
Gita.

9. Because wealth enables its possessor to practise the rites of religion.

10. The sense is that when I will not wrong the denizens of even the
woods, there is little chance of my wronging men of the world.

11. There is a class of recluses who support life by gathering the fallen
fruits of trees. Taking the tree for a living person, they walk under its
shade and beg of it its fruits. Those fruits that fall down on such
occasions are regarded as the alms granted by the tree to its mendicant
guest.

12. All the possessions of a man depend upon the acts of a previous life.
Wives, children and kinsmen, therefore, as agents of happiness or the
reverse, depend upon one's past acts. They are effects of pre-existing
causes. Then again, they may be causes of effects to be manifested in the
next life, for their acts also are supposed to affect the next life of
him to whom they belong.

13. i.e., they for whom he acts do not take the consequences of his acts.

14. Bhagena is explained by Nilakantha as swargaisysaryena.

15. The sense is that as the Ordainer cannot be censured, therefore, that
which He has ordained for the Kshatriyas cannot be deserving of censure.

16. The meaning is that they who perform sacrifice and partake of the
sacrificial food after offering it unto gods and guests, acquire such
religious merit that the like of it cannot be acquired by other men.
Sacrifice, therefore, is the highest act in life and the most meritorious
that man call do.

17. The iti after vadi is really eti, the absence of sandhi in the proper
form is Arsha. Literally rendered, the line becomes,--According to the
manner in which the person of firm conviction approaches the Soul, is the
success that he gets here. As the Srutis declare, if one firmly regards
oneself to be Siva, the success one attains here and hereafter is after
the kind of that deity.

18. The brevity of such passages is the chief obstacle to their clear
comprehension. Fortunately the allusions are very plain. What is meant is
that those who die during the lighted fortnights of the summer solstice
attain to solar regions of bliss. Those that die during the dark
fortnights of the winter solstice, attain to lunar regions. These last
have to return after passing their allotted periods of enjoyment and
happiness. While those that are freed from attachments, whatever the time
of their Death, go to Stellar regions which are equal to that of Brahma.

19. Without attaining to the companionship of the gods and Pitris, and
without obtaining Brahma, they sink in the scale of being and become
worms and vermin.

20. The sense is that the gods themselves have become so by action.

21. The first word is compounded of an and astika.

22. Deva-yana is the Yana or way along which the deities have gone, the
strict observance of the Vedic rites.

23. Renouncer of his own self, because he dries up his very body by
denying himself food.

24. Such a person also is not a true renouncer. For a Kshatriya, again,
such a mode of life would be sinful.

25. Nilakantha thinks that the object of this verse is to show that even
such a life properly appertains to a Brahmana and not to a Kshatriya.
Therefore, if Yudhishthira would, without reigning, live quietly in the
kingdom governed by some brother of his, he would then be equally sinning.

26. Acts done from vanity, i.e., with the bragging consciousness of one
being himself the actor and the arranger of everything, Acts done from a
spirit of renunciation, i.e., without hope of reaping their fruits.

27. The threefold aims, i.e., Religion, Pleasure and Profit.

28. Antarala is thus explained by Nilakantha.

29. Sariram is contra-distinguished from Vahyam. The first is explained
as appertaining to or encased in Sarira, i.e., the mind.

30. What Sahadeva wishes to say is that everything proceeds from
selfishness is productive of death, while everything proceeding from an
opposite frame of mind leads to Brahma or immortality.

31. The meaning entirely depends upon the word Swabhavam, manifestation
of self. In the second line, if Vrittam be read for Bhutam the sense
would remain unaltered.

32. The three kinds of angas referred to, as explained by Nilakantha are
(1) the strength that depends on the master, (2) that depending on good
counsels, and (3) that depending on the perseverance and the courage of
the men themselves.

33. Literally, "crushed with the rod of chastisement."

34. Censure is the only punishment for a Brahmana offender. A Kshatriya
may be punished by taking away all property, but care should be taken to
give him food sufficient for maintaining life. A Vaisya should be
punished by forfeiture of possessions. There is practically no punishment
for a Sudra, for being unable to possess wealth, dispossession of wealth
cannot be a punishment in his case; again, service being his duty, the
imposition of labour on him cannot be a punishment. For all that, hard
work may be imposed upon him.

35. A fisherman who would not slay fish would go without food.

36. The sense is that if in supporting life one kills these creatures, he
does not in any way commits sin.

37. Bhoga is explained by Nilakantha as Palanaya (maryyadaya).

38. The meaning seems to be that the milch cow suffers herself to be
milked, only through fear of chastisement, and maidens also marry,
without practising free love, through fear of chastisement by the king,
society, or Yama in the next world.

39. If this does not come up to the grossness of the doctrine--spare the
rod and ruin the child,--it at least is plain that the fear of being
regarded a dunce and a fool and incurring the ridicule or displeasure of
the tutor and class-mates, induces one to acquire knowledge.

40. The illustration used by the commentator is that it is better to kill
the tiger that has invaded the fold that remain quiet for fear of
injuring that beast of prey and commit sin. For that slaughter there is
merit, for if not slaughtered, the beast will slaughter the kine before
the spectator's eyes and the latter would incur sin by passively
witnessing the sight. At any rate, to be more general, it is better to
injure, says Arjuna, from righteous motives than not to injure from fear
of sin.

41. Otherwise named phlegm, bile and wind.

42. The sense is that thou wert ever superior to joy and grief and never
sufferedst thyself, to be elated with joy or depressed with grief.

43. The argument seems to be this: if it is thy nature to call back thy
woes even when happiness is before thee, why dost thou not then recollect
the insult to your wife? The recollection of this insult will fill thee
with wrath and convince thee that in slaying thy foes,--those insulters
of thy wife--thou hast acted very properly.

44. The meaning is that in consequence of thy abandonment of prosperity
and kingdom and, therefore, of the means of effecting thy salvation by
sacrifice and gifts and other act, of piety, thou shalt have to he
re-born and to renew this mental battle with thy doubts.

45. This is a difficult verse, and I am not sure that I have understood
it correctly. Gantavyam is explained by Nilakantha as connected with
paramavyaktarupasya. According to Nilakantha, this means that thou
shouldst go to, i.e. conquer, and identify thyself with, the param or foe
of that which is of unmanifest form, the mind; of course, this would mean
that Yudhishthira should identify himself with his own soul, for it is
the soul which is his foe and with which he is battling. Such conquest
and identification implies the cessation of the battle and, hence, the
attainment of tranquillity.

46. The condition of Draupadi's lock,--i.e., thou hast been restored to
the normal condition. Draupadi had kept her locks dishevelled since the
day they had been seized by Duhsasana. After the slaughter of the Kurus,
those locks were bound up as before, or restored to their normal
condition.

47. The Bengal tiger acts as a fisher to both animals and men. When the
tiger goes on a fishing expedition, what it usually does is to catch
large fishes from shallow streams and throw them landwards far from the
water's edge. The poor beast is very often followed, unperceived, by the
smaller carnivorous animals, and sometimes by bands of fishermen. I have
seen large fishes with the claw-marks of the tiger on them exposed for
sale in a village market.

48. The sense seems to be that unless kings perform such penances they
cannot escape hell. Such penances, however, are impossible for them as
long as they are in the midst of luxuries. To accept wealth and not use
it, therefore, is impracticable.

49. i.e., Thou art not liberated from desire.

50. The false speech, in this instance, consists in professing one's self
to be really unattached white enjoying wealth and power, i.e., the
hypocritical profession of renunciation in the midst of luxuries. As
already said by Yudhishthira, such renunciation is impracticable.

51. The path of the Pitris means the course of Vedic rites by which one
attains to bliss hereafter. The path of the gods means the abandonment of
religious rites for contemplation and pious conduct.

52. This truth has been expressed in various forms of language in various
passages of the Mahabharata. The fact is, the unification of infinite
variety and its identification with the Supreme Soul is attainment of
Brahma. One, therefore, that has attained to Brahma ceases to regard
himself as separate from the rest of the universe. Selfishness, the root
of sin and injury, disappears from him.

53. i.e., Sacrifice.

54. Literally, 'thy resolution is of one kind, while thy acts are of
another kind!'

55. Paratantreshu is explained by Nilakantha as "dependent on destiny."
If this means the fate that connects one's present life with the acts of
a former one, the explanation is not incorrect. The more obvious meaning,
however, is "dependent on action."

56. A wedded wife is the companion of one's religious acts.

57. Thou shouldst not, therefore, abandon action.

58. The meaning seems to be this: if a person can truly act up to his
resolution of complete renunciation of everything, then that person
stands alone in the midst of the world, and he is nobody's, and nobody is
his. Hence, he can neither be pleased nor displeased with any one. King
Janaka's abandonment, therefore, of wife and kingdom, is inconsistent
with that Perfect renunciation or withdrawal of self within self. He
might continue to enjoy his possessions without being at all attached to
or affected by them.

59. Such libations, to be efficacious, ought to be poured upon fires
properly kindled with mantras.

60. Therefore, Janaka should resume his kingdom and practise charity;
otherwise, religious mendicants would be undone.

61. Such an man might rule even a kingdom without forfeiting his title to
be regarded a mendicant, for he might rule without attachment.

62. Refers to the well-known definition of the soul or mind in the Nyaya
philosophy, which says that it is distinguished by the attributes of
desire, aversion, will, pleasure and pain, and the cognitive faculties.

63. The soul, though really bereft of attributes, nevertheless revolves
in a round among creatures, i.e., enters other bodies on the dissolution
of those previously occupied. The reason of this round or continual
journey is Avidya or illusion, viz., that absence of true knowledge in
consequence of which men engage themselves in action. When the soul is
freed from this Avidya, action ceases, and the soul becomes revealed in
its true nature, which consists in the absence of all attributes.

64. Hetumantah Panditah means--learned in the science of reasoning;
Dridhapurve is explained by Nilakantha as persons endued with strong
convictions of a past life: Suduravartah means difficult of being made to
understand.

65. The sense is that instead of performing sacrifices after acquisition
of wealth, it is better not to perform sacrifices if they cannot be
performed without wealth. Nilakantha, by interpreting Dhanahetu as
sacrifices which have wealth for the means of their accomplishment, would
come to this meaning directly.

66. Atmanam is explained by Nilakantha as meaning something that is
regarded as dear as self, i.e., wealth. Such a person incurs the sin of
killing a foetus, because that sin proceeds from killing one's own self.
Improper use of wealth is, of course, regarded as killing one's ownself.

67. The Srutis declare that he who frightens others is frightened
himself; while he who frightens not, is not himself frightened. The
fruits won by a person correspond with his practices. Yudhishthira is,
therefore, exhorted to take the sovereignty, for sovereignty, righteously
exercised and without attachment, will crown him with bliss hereafter.

68. Naikam na chapare is explained by Nilakantha thus. Literally, this
means that it is not that others do not (praise) ekam or contemplation,"
i.e., some there are that praise contemplation or meditation.

69. Literally, the absence of contentment with present prosperity.

70. Adadana is explained as a robber or one who forcibly takes other
people's property. Some texts read nareswarah. The sense should remain
unaltered.

71. Manu also mentions a sixth of the produce as the king's share.

72. Santyakatatma is explained by Nilakantha as without pride or resigned
self.

73. Yoga is explained as vigour in action, nyasa as the abandonment of
pride.

74. And that have, by their death, escaped from all grief.

75. Murcchitah is explained by Nilakantha as Vardhitah.

76. True knowledge is knowledge of Brahma. What is said here is that our
conduct (acts) should be framed according to the opinion of persons
possessed of such knowledge.

77. What the poet says here is this: it is better not to wish for or
covet wealth as a means for the performance of sacrifices than to covet
it for performing sacrifices. A poor man will act better by not
performing sacrifices at all than by performing them with wealth acquired
by the usual means.

78. The. meaning is that I must undergo such a severe penance in order
that in order that in my next life I may not be born as an inferior
animal but succeed in taking birth among men.

79. Even such i.e., spring from such causes.

80. Man covets freedom from decay and immortality, but instead of
obtaining what he covets for, decay and death become his portion on Earth.

81. i.e., these appear and disappear in the course of Time.

82. Literally, the science of Life.

83. This inevitable and broad path is the path of Life. What is said here
is that every creature is subject to birth.

84. The first line of this verse refers to the disputed question of
whether the body exists independent of life, or the creature exists
independent of the body. This is much disputed by Hindu philosophers. The
gross body may be dissolved, but the linga sarira (composed of the
subtlest elements) exists as a cause for the unborn Soul. This is
maintained by many.

85. Param here is explained by Nilakantha as Paramatma. Pay court i.e.,
seek to obtain and enjoy them.

86. This sacrifice is one in which the performer parts with all his
wealth.

87. Vasumati means possessed of wealth (from Vasu and the syllable mat).

88. The Bengal reading chainam in the first line of 31 is better than the
Bombay reading chetya, which, Nilakantha explains, means chetanavan bhava.

89. These seven sacrifices were the Agnishtoma, the Atyagnishtoma, the
Ukthya, the Shodashi, the Vajapeya, the Atiratra, and the Aptoryama. Each
of these required the consecration of the Soma.

90. The expression used is "He caused one umbrella only to be set up."
The custom is well-known that none but kings could cause umbrellas to be
held over their heads.

91. Kanwa had brought up in his retreat Bharata's mother Sakuntala who
had been deserted, immediately after her birth, by her mother, Menaka,
Bharata himself was born in Kanwa's retreat.

92. Jaruthyan is explained by Nilakantha as Stutyan. It may also mean
Triguna-dakshinan.

93. The legend about the bringing down of Ganga is very beautiful. Ganga
is nothing else than the melted form of Vishnu. For a time she dwelt in
the pot (Kamandalu) of Brahman. The ancestors of Bhagiratha having
perished through Kapila's curse, Bhagiratha resolved to rescue their
spirits by calling down Ganga from heaven and causing her sacred waters
to roll over the spot where their ashes lay. He succeeded in carrying out
his resolution after conquering many difficulties. Urvasi literally means
one who sits on the lap.

94. Triple-coursed, because Ganga is supposed to have one stream in
heaven, one on the earth, and a third in the nether regions.

95. The sense, I think, is that such was the profusion of Dilipa's wealth
that no care was taken for keeping gold-decked elephants within guarded
enclosures.

96. Satadhanwan is explained by Nilakantha as one whose bow is capable of
bearing a hundred Anantas.

97. Literally, "Me he shall suck."

98. The Burdwan translators take Asita and Gaya as one person called
Asitangaya, and K.P. Singha takes Anga and Vrihadratha to be two
different persons. Of course, both are wrong.

99. Samyapat is explained as hurling a heavy piece of wood. What it meant
here is that Yayati, having erected an altar, took up and hurled a piece
of wood forward, and upon the place where it fell, erected another altar.
In this way he proceeded till he reached the very sea shore.

100. Dakshinah is explained by Nilakantha as men possessed of Dakshya. It
may mean liberal-minded men.

101. Literally, 'there was but one umbrella opened on the earth in his
time.'

102. The word in the original is nala. Nilakantha supposes that it has
been so used for the sake or rhythm, the correct form being nalwa,
meaning a distance of four hundred cubits.

103. Literally, one whose excreta are gold.

104. A Kshatriya should protect a Brahmana in respect of his penances and
a Vaisya in respect of the duties of his order. Whatever impediments a
Brahmana or a Vaisya might encounter in the discharge of his duties, must
be removed by a Kshatriya.

105. i.e., thou shouldst think that the consequences of all acts must
attach to the Supreme Being himself, he being the urger of us all.

106. Na Para etc., i.e., there is no Supreme Being and no next world.

107. No one being free in this life, all one's acts being the result of
previous acts, there can be no responsibility for the acts of this life.

108. The manner in which this great battle has been brought about shows
evidence of design and not mere Chance. Nilakantha reads hatam which is
evidently wrong. There can be no doubt that the correct reading is hatham.

109. Nilakantha explains this in a different way. He thinks that the
expression Kritantavidhisanjuktah means,--'through their own faults.'

110. The performer of a hundred sacrifices.

111. i.e., charges his pupils a fee for teaching them the scriptures.

112. i.e., not in a sacrifice.

113. Jighansiat is Jighansi and iat, i.e., may proceed with intention to
slay.

114. i.e., one who knows that the Soma is used in sacrifices for
gratifying the gods.

115. The rule laid down is that he should eat in the morning for the
first three days, in the evening for the second three days, eat nothing
but what is got without soliciting, for the next three days, and fast
altogether for the three days that follow. This is called
Krischara-bhojana. Observing this rule for six years, one may be cleansed
of the sin of slaying a Brahmana.

116. The harder rule referred to is eating in the morning for seven days;
in the evening for the next seven days; eating what is got without
soliciting, for the next seven days; and fasting altogether for the next
seven.

117. These are the five products of the cow, besides earth, water, ashes,
acids and fire.

118. Appropriation etc., as in the case of the king imposing fines on
offenders and appropriating them to the uses of the state. Untruth, as
that of the loyal servant or follower for protecting the life of his
master. Killing, as that of an offender by the king, or in the exercise
of the right of self-defence.

119. There were, as now, persons with whom the reading or recitation of
the scriptures was a profession. The functions of those men were not
unlike those of the rhapsodists of ancient Greece.

120. i.e., one possessed of a knowledge of the Vedas.

121. With very slight verbal alterations, this verse, as also the first
half or the next, like many others, occurs in Manu, Vide Manu, Ch. II, V,
157-58.

122. Pratyasanna-vyasaninam is explained by Nilakantha as 'I stand near
these distressed brothers of mine' (for whose sake only I am for
accepting sovereignty). This is certainly very fanciful. The plain
meaning is, 'I am about to lay down my life.'

123. The priest of the Kauravas.

124. Sami is the Acacia suma; Pippala is the Piper longum; and Palasa is
the Butea frondosa. Udumvara is the Ficus glomerata.

125. These are peace, war, marching, halting, sowing dissensions, and
defence of the kingdom by seeking alliances and building forts, &c.

126. For if he had acted otherwise, he would have been called ungrateful.

127. The literal meaning of Purusha, as applied to the Supreme Being, is
'One that pervades all forms in the Universe.'

128. i.e., Aditi and of Aditi's self as born in different shapes at
different times.

129. Yugas may mean either the three ages Krita, Treta and Dwapara, or,
the three pairs such as Virtue and Knowledge, Renunciation and Lordship,
and Prosperity and Fame.

130. Virat is one superior to an Emperor and Swarat is one superior to a
Virat.

131. Vishnu, assuming the form of a dwarf, deluded the Asura Vali into
giving away unto him three worlds which he forthwith restored to Indra.

132. The son of Uttanapada, who in the Krita age had adored Vishnu at a
very early age and obtained the most valuable boons.

133. Sudharman was the priest of the Kurus. How came Dhaumya, who was the
priest of the Pandavas, to have from before an abode in the Kuru capital?

134. This is an allusion to Krishna's having covered the three worlds
with three of his steps for deluding the Asura Vali and depriving him of
universal sovereignty.

135. There are three states of consciousness in the case of ordinary men,
viz., waking, dream, and sound sleep. The fourth state, realisable by
Yogins alone, is called Turiya. It is the state of perfect
unconsciousness of this world, when the soul, abstracted within itself,
is said to be fixed upon the Supreme Being or some single object.

136. Mind, as used generally in Hindu philosophy, is the seat of the
senses and the feelings. Buddhi is the Understanding or the cognitive
faculties of the Kantian school. The Bombay reading of the second line is
correct. It is Gunadevah Kshetrajne etc. Nilakantha correctly explains it
as Savdadiguna-bhajodevah, i.e., the senses.

137. The Supreme Being is called here and elsewhere Hansa, i.e., swan,
because as the swan is supposed to transcend all winged creatures in the
range of its flight, so the Supreme Being transcends all creatures in the
universe. He is called That, as in the Vedic formula of Praise, "Thou art
That," meaning, "Thou art inconceivable and incapable of being described
in words."

138. Created things have attributes. It is Brahma only that has no
attributes, in the sense that no attributes with which we are familiar
can be affirmed of him.

139. The Vaks are the mantras; the Anuvaks are those portions of the
Vedas which are called Brahmanas; the Nishads are those portions of the
Vedic ritual which lead to an acquaintance with the gods. The Upanishads
are those portions which treat exclusively of the knowledge of the Soul.

140. Quadruple soul, i.e., Brahma, Jiva, Mind, and Consciousness. The
four names under which the Supreme Being is adored by the faithful are
Vasudeva, Sankarsana, Pradyumna, and Aniruddha.

141. Penances are ever present in thee, in the sense thou art never
without them, penances constituting thy essence. Performed by creatures,
they live in thy limbs, in the sense that penances performed are never
lost.

142. In ancient India, the Rishis living in the woods got their fire by
rubbing two sticks together. These they called Arani. Brahma on earth is
explained by Nilakantha to mean the Vedas, the Brahmanas, and the
Sacrifices.

143. These are the twelve Adityas or chief gods.

144. Thou art pure Knowledge and resident beyond the darkness of
ignorance. I bow to thee not in any of those forms in which thou art
ordinarily adored but in that form of pure light which Yogins only can
behold by spiritual sight.

145. The five libations are Dhana, Karambha, Parivapa, and water. The
seven woofs are the seven mantras (Cchandas) predominating in the Vedic
hymns, such as Gayatri, etc.

146. The Prajapatis who are the creators of the universe performed a
sacrifice extending for a thousand years. The Supreme Being appeared in
that sacrifice as an act of grace to the sacrificers.

147. Sandhis are those changes of contiguous vowels (in compounding two
words) that are required by the rules of euphony. Akshara is literally a
character or letter; word made up of characters or letters.

148. The manifest is the body. The Rishis seek thy unmanifest self within
the body, in their own hearts. Kshetra is buddhi or intelligence. The
Supreme Being is called Kshetrajna because he knows every mind.
Intelligence or mind is one of his forms.

149. The sixteen attributes are the eleven senses and the five elements
in their subtle forms called Mahabhutas. Added to this is Infinity. The
Supreme Being, according to the Sankhya doctrine, is thus the embodiment
of the number seventeen. Thy form as conceived by the Sankhyas, i.e., thy
form as Number.

150. In cases of those that are reborn, there is always a residuum of sin
and merit for which they have, in their earthly life, to suffer and
enjoy. In the case, however, of those that have betaken themselves to a
life of renunciation the great endeavour is to exhaust this residuum.

151. i.e. that which is chewed, that which is sucked, that which is
licked, and that which is drunk.

152. All creatures are stupefied by love and affection. The great end
which the Yogins propose to themselves is to tear those bonds rising
superior to all the attractions of the flesh to effect their deliverance
or emancipation from rebirth.

153. i.e. Brahmacharin.

154. Linum usitatissimun.

155. Samsara is the world or worldly life characterised by diverse
attachments. Reflection on Hari frees one from those attachments. Or,
Samsara may mean the repeated deaths and births to which the
unemancipated soul is subject. Contemplation of the divine Being may
prevent such repeated births and deaths by leading to emancipation.

156. i.e. One that goes thither is not subject to rebirth.

157. The Vedas constitute the speech of the Supreme Being. Everything
about morality occurs in them.

158. Literally, 'Everything thou knowest shall appear to thee by inward
light.'

159. The sense is, I who have already the full measure of fame can
scarcely add to my fame by doing or saying anything.

160. Literally,--'the eternal bridge of virtue.'

161. In the sense of being liberal. A king should not too minutely
enquire into what is done with the things belonging to him.

162. Literally, 'worthy of being used by the king.'

163. Literally 'the Brahmana that would not leave his home.' The verse
has been quoted in this very Parvan previously.

164. These seven limbs are the king, army, counsellors, friends,
treasury, territory, and forts.

165. These six are peace (with a foe that is stronger), war (with one of
equal strength), marching (to invade the dominions of one who is weaker),
halting, seeking protection (if weak in one's own fort), and sowing
dissensions (among the chief officers of the enemy).

166. Asambhayan is explained by Nilakantha as 'incapable of being
overreached by foes.'

167. In the sense that without royal protection, the world soon comes to
grief.

168. The duties of the cow-herd should lead him to the fields. If without
manifesting any inclination forgoing to the fields he likes to loiter
within the village he should not be employed. Similarly the barber's
duties require his presence within the village. If without being present
there he likes to wander in the woods, he should never be employed, for
it may then be presumed that he is wanting in that skill which experience
and habit bring. These two verses are often quoted in conversation by
both the learned and unlearned equally.

169. Eloquent Brahmanas learned in the scriptures are heroes of speech,
Great Kshatriya kings are heroes of exertion.

170. Men, by pouring libations of clarified butter on sacrificial fires,
feed the gods. The latter, fed by those libations, pour rain on the earth
whence men derive their sustenance. Men. therefore are said to pour
upwards and the gods pour downwards.

171. Conversation in respect of the wealth of traders and merchants;
Growth in respect of the penances of ascetics; and Destruction in respect
of thieves and wicked men. All these depend upon Chastisement.

172. The Burdwan Pundits have been very careless in translating the Santi
Parva. Their version is replete with errors in almost every page. They
have rendered verse 78 in a most ridiculous way. The first line of the
verse merely explains the etymology of the word Dandaniti, the verb ni
being used first in the passive and then in the active voice. The idam
refers to the world, i.e., men in general. K.P. Singha's version of the
Santi is better, and, of course, gives the correct sense of this verse.

173. Literally, rose above the five in the sense of having renounced the
world. The Burdwan Pundits erroneously render it "died."

174. A Manwantara is a very long period of time, not unequal to a
geological age.

175. "Numbered among human gods," i.e., among kings.

176. The correct reading is charanishpanda as given in the Bombay edition.

177. In both the vernacular versions the second line of 130 has been
rendered wrongly. The two lines are quite unconnected with each other.
Nilakantha rightly supposes that Karyam is understood after Mahikshitah.
Karana, however, is not kriya as explained by Nilakantha but
opportunities and means.

178. Nilakantha explains this verse erroneously. He thinks that the
meaning is--"The king becomes obedient to that person who beholds his
face to be amiable, etc., etc." It should be borne in mind that Bhishma
is answering Yudhishthira's query as to why the whole world adores one
man. One of the reasons is a mysterious influence which induces every man
who beholds the amiable face of the king to render him homage.

179. The difference between a Ritwija and a Purohita is that the former
is engaged on special occasions, while the services of the latter are
permanent and constant.

180. viz., returning unwounded from battle.

181. For without battle, he cannot extend his kingdom and acquire wealth
to give away and meet the expenses of sacrifices.

182. A Beshtana is literally a cloth tied round (the head); hence, a
turban or pagree. The word Ousira is applied to both beds and seats. The
Hindu Upanaha had wooden soles.

183. The Burdwan Pundits understand this verse to mean that the Sudra
should offer the funeral cake unto his sonless master and support masters
if old and weak. There can be little doubt that they are wrong.

184. Atirekena evidently means 'with excessive zeal.' Nilakantha explains
it as 'with greater zeal than that which is shown in supporting his own
relations.' It cannot mean, as K.P. Sinha puts it, 'with the surplus left
after supporting his own relations.'

185. A Paka-yajna is a minor sacrifice, such as the propitiation of a
planet foreboding evil, or worship offered to the inferior deities called
Viswadevas. A Purnapatra is literally a large dish or basket full of
rice. It should consist of 256 handfuls. Beyond a Purnapatra, the Sudra
should not give any other Dakshina in any sacrifice of his.

186. This ordinance lays down that the Dakshina should be a hundred
thousand animals such as kine or horses. In the case of this particular
Sudra, that ordinance (without its mantras) was followed, and a hundred
thousand Purnapatras were substituted for kine or horses of that number.

187. Hence the Sudra, by devotion to the members of the three other
classes, may earn the merit of sacrifices though he is not competent to
utter mantras.

188. For this reason the Sudra earns the merit of the sacrifices
performed by their Brahmana masters and progenitors.

189. The Brahmana conversant with the Vedas is himself a god. The Sudra,
though incompetent to read the Vedas and utter Vedic mantras, has
Prajapati for his god whom he can worship with rites other than those
laid down in the Vedas. The Brahmanas have Agni for their god, and the
Kshatriyas, Indra. Upadravah means a servant or attendant, hence, a Sudra.

190. Sacrifices are performed by the body, by words, and by the mind. The
Brahmana can perform sacrifices by all the three. The Kshatriya and the
Vaisya cannot perform sacrifices by means of their bodies. They must
employ Brahmanas in their sacrifices. These two orders, however, can
utter mantras and perform mental sacrifices. The Sudra alone cannot
employ his body or utter mantras in sacrifices. The holy sacrifice in his
case is the mental sacrifice. A mental sacrifice is a resolve to give
away in honour of the gods or unto the gods without the aid of the Vedic
ritual. The resolve must be followed by actual gifts.

191. i.e.. for the Sudras also.

192. All sacrificial fires, as a rule, are procured front the houses of
Vaisyas. The sacrificial fire of the Sudra is called Vitana.

193. Though originally one, the Vedas have become diverse. Similarly,
from the Brahmana, who created first, all the rest have sprung.

194. Literally, 'with eyes, head, and face on all sides.'

195. The sense seems to be that influenced by past acts everyone acts in
subsequent lives. If he is a hunter in this life, it is because the
influence of many cruel acts of a past life pursues him even in this.

196. Men, therefore, have not always balances of good acts to their
credit. These are, however, free agents; the new acts they do determine
the character of their next lives.

197. i.e., Their services as priests should not be taken.

198. Although I adopt Nilakantha's explanation of Susrushu here, yet I
think that word may be taken here, as elsewhere, to have been used in the
sense of one doing (menial) service.

199. The king is entitled to a sixth of the merits acquired by his
subjects. The total merit, therefore, of the king, arising from
renunciation, is very great. Besides, the merit of every kind of
renunciation belongs to him in that way.

200. i.e., for ascertaining whether kingly duties are superior to those
laid down for the several modes of life.

201. Probably, in the sense of there being exceptions and limitations in
respect to them.

202. i.e., 'spread confusion on earth.'

203. The sense seems to be that having failed, after such comparison, to
resolve their doubts, they waited upon Vishnu.

204. The Bengal reading satwatah seems to be an error. The Bombay text
has saswatah.

205. Yama is explained by Nilakantha to mean Kshatriya dharmena.

206. Nilakantha thinks that Lingantargatam means omniscient. He is for
taking this verse to mean--'Listen now to those duties about which thou
askest my omniscient self.' Bhishma having acquired omniscience through
Krishna's boon, refers to it here. The interpretation seems to be very
far-fetched.

207. That object is Brahma.

208. i.e.. such a man acquires the merits of all the modes of life.

209. Dasadharmagatam is explained by Nilakantha as 'overcome with fear,
etc." Keeps his eye on the duties of all men,' i.e., protects all men in
the discharge of their duties.

210. If this verse has a reference to kings, nyastadandah would mean one
who punishes without wrath.

211. In this and the preceding verse, Sattwa, without being taken as used
for intelligence, may be taken to mean 'the quality of goodness' as well.

212. Anidram is explained by Nilakantha as a kingdom where anarchy
prevails, sleeplessness being its certain indication.

213. The sense seems to be that men patiently bear the injuries inflicted
upon them by others, without seeking to right themselves by force,
because they can invoke the king to punish the offenders. If there were
no kings, immediate vengeance for even the slightest injuries would be
the universal practice.

214. i.e., becoming foremost and happy here, attains to blessedness
hereafter.

215. The Wind is said to be the charioteer of Fire, because whenever
there is a conflagration, the Wind, appearing aids in extending it.

216. i.e., no one should covet the possessions of the king.

217. Kalya means able or strong; anakrandam is 'without allies';
anantaram means, 'without friends'; and Vyasaktam is 'engaged at war with
another.'

218. Tatparah is explained by Nilakantha as Karshanaparah.

219. I follow Nilakantha in reading this verse.

220. Chaitya trees are those that are regarded holy and unto which
worship is offered by the people.

221. Nilakantha thinks that ucchvasa means breath or air. The small
doors, he thinks, are directed to be kept for the admission of air.

222. The tirthas are eighteen in number, such as the council-room etc.

223. Pays off his debt, i.e., discharges his obligations to the subjects.

224. The ablative has here the sense of "towards."

225. The correct reading seems to be sreshtham and not srishtam. If the
latter reading be preferred, it would mean "the age called Krita that
comes in Time's course."

226. i.e., these are the true sources of the royal revenue.

227. The meaning is that if a king attends only to the acquisition of
wealth, he may succeed in acquiring wealth, but he will never succeed in
earning religious merit.

228. Literally, 'never flourishes.'

229. The charcoal-maker uproots trees and plants, and burns them for
producing his stock-in-trade. The flowerman, on the other hand, waters
his trees and plants, and gathers only their produce.

230. Dharmakosha literally means the 'repository of all duties.'

231. Children is a euphemism for subjects, suggested by the word pitris
to which it is antithetical.

232. Mahapathika is believed to mean a person making a voyage by the sea
or the ocean, The literal meaning seems to be 'a person making a long or
distant voyage.'

233. A Ritwij is a priest employed on a special occasion. A Purohita is
one who always acts as a priest.

234. Ama is raw food, such as paddy or uncooked rice, or fruits, etc.

235. The allusion is to such men as Utanka and Parasara, who although
they performed such cruel acts as the snake-sacrifice and the Rakshasa
sacrifice, were none-the-less entitled to heaven. So Kshatriya kings, by
invading the kingdoms of their foes and slaying thousands of Mali and
animals, are nevertheless regarded to be righteous and ultimately go to
heaven.

236. Kshatrarthe, i.e., for protecting the subjects. Anya means someone
who is not a Kshatriya. Abhibhavet means 'subdues.'

237. Idam sastram pratidhanam na is thus explained by Nilakantha. In
cases of incapacity, again, to give the prescribed Dakshina, the
sacrificer is directed to give away all he has. This direction or command
is certainly terrible, for who can make up his mind to part with all his
wealth for completing a sacrifice?

238. The falsehood consists in finding substitutes for the Dakshina
actually laid down. They are morsels of cooked food for a living cow, a
grain of barley for a piece of cloth; a copper coin for gold; etc.

239. The fact is that although the sacrificer may not be able to give the
Dakshina actually laid down in the Vedas, yet by giving its substitute he
does not lose any merit, for a single Purnapatra (256 handfuls of rice)
is as efficacious if given away with devotion, as the richest Dakshina.

240. i.e., such a sacrifice, instead of producing no merit, becomes the
means of extending the cause of sacrifices. In other words, such a
sacrifice is fraught with merit.

241. A Pavitra is made by a couple of Kusa blades for sprinkling
clarified butter upon the sacrificial fire.

242. The fact is that Ahuka and Akrura were bitterly opposed to each
other. Both of them, however, loved Krishna. Ahuka always advised Krishna
to shun Akrura, and Akrura always advised him to shun Ahuka. Krishna
valued the friendship of both and could ill dispense with either. What he
says here is that to have them both is painful and yet not to have them
both is equally painful.

243. The belief is still current that a wounded snake is certain to seek
vengeance even if the person that has wounded it places miles of distance
between himself and the reptile. The people of this country, therefore,
always kill a snake outright and burn it in fire if they ever take it.

244. i.e., as long as they are paid and have in their hands what has been
given to them.

245. i.e., shows these virtues in his conduct.

246. Tryavarah is explained by Nilakantha as "not less than three." The
number laid down generally is five. In no case it should be less than
three.

247. Water-citadels are those that are surrounded on all sides by a river
or rivers, or the sea. Earth-citadels are those that are built, on plains
fortified with high walls and encircled with trenches all around.
Human-citadels are unfortified cities properly protected by guards and a
loyal population.

248. Nilakantha says that this has reference to the second variety of
citadels mentioned in the previous verse.

249. Such as banian, peepul, etc. These afford refreshing shade to
sunburnt travellers.

250. 'Take wisdom,' i.e., consult with them. 'Should not always wait upon
them, etc.' lest robbers should kill them, suspecting them to be
depositories of the king's wealth.

251. The sense seems to be that if a sufficient margin of profit, capable
of maintaining one at ease, be not left, one would refrain absolutely
from work. The king, therefore, in taxing the outturns of work, should
leave such a margin of profit to the producers.

252. The sense is that the subjects then, on occasions of their
sovereign's want, hasten to place their resources at his disposal.

253. i.e., without injuring the source.

254. The Bengal reading of the first I me of this verse is vicious. The
Bombay reading kinchidanapadi (for Kasyanchidpadi) is the correct one.
The commentator explains that this has reference to alms, loans, and
taxes. Both the Bengal translators have made nonsense of this and the
following verse.

255. Karmabhedatah is explained differently by Nilakantha. He thinks that
it means 'lest those acts suffer injury.'

256. Anga is literally a part. The idea, however, is that the wealthy
form an estate in the realm. Kakud is the hump of the bull. The meaning,
of course, is that the man of wealth occupies a very superior position.

257. i.e., before the Brahmanas get their fill.

258. The Brahmanas are authorities for guiding other men. When,
therefore, a particular Brahmana leaves the kingdom, the people lose in
him a friend, teacher, and guide.

259. The king should dissuade in the manner indicated in verse 4. If that
does not suffice, and if the person intending to leave refers to the
king's previous neglect, the king should ask forgiveness and, of course,
assign to him the means of maintenance.

260. The original is elliptical in construction. The etat of the first
line has been supplied in the translation. In rendering the second line,
the second half should come first. The Burdwan version, as usual, is
erroneous. K.P. Singh's also is incomplete and inaccurate.

261. The word used is Dasyus, literally, robbers; here, enemies of
society and order.

262. Some texts read Yoddhyavyam for Boddhyavyam, and bhunjita for
yunjita.

263. i.e., thou shouldst care for such opinion, without being angry with
those that censure or blame thee.

264. i.e., they who have to undergo such privations in carrying on their
useful occupation should not be taxed heavily.

265. The correct reading is bharanti. Taranti also may give the same
meaning. K. P. Singh has erroneously rendered the second line.

266. i.e., goes to heaven.

267. Bhishma says that this discourse is very old. Probably this verse
has reference to the writer's idea of the motives that impelled the
Rishis of Brahmavarta when they devised for their Indian colony the
kingly form of government.

268. This verse gives the etymology of the word Rajan and Vrishala. He in
whom righteousness, shines (rajate) is a Rajan; and he in whom
righteousness, called Vrisha, disappear, is a Vrishala. Vide next verse.

269. The address Bharatarshabha is misplaced, seeing that it is Utathya
who is speaking and Mandhatri who is listening. The sense of the verse is
that it is the king who causes the age, for if he acts righteously, the
age that sets in is Krita; if, on the other hand, he acts sinfully, he
causes the Kali age to set in; etc. etc.

270. He who protects Weakness wins heaven, while he who persecutes it
goes to bell. Weakness, thus, is a great thing. Its power, so to say, is
such that it can lead to heaven and hell everyone with whom it may come
into contact.

271. The keeper of a cow has to wait, till it calves, for milk.

272. The sense is, I suppose, that if the king be overtaken by
destruction, his officers also do not escape.

273. Rajnah, Nilakantha thinks, is an accusative plural.

274. Some texts read Saranikan, meaning traders that make journeys and
voyages.

275. The king is God (incarnate) unto all righteous men, because they may
expect everything from him. As regards the second line, the meaning
depends upon bharati, which as the commentator explains means, "obtains
affluence or prosperity." For Patukah some texts read Pavakah. The
meaning then would be "becomes as a fire," i.e., destroys his own roots,
or, probably, becomes destructive to others."

276. K.P. Singh, I think, translates this verse erroneously. The Burdwan
version is correct. The speaker, in this verse, desires to illustrate the
force of righteous conduct. Transcribers' note: There was no
corresponding footnote reference in the text, so I have assigned this
footnote to an arbitrary location on the page--JBH.

277. Teshu i.e., unto the ministers already spoken of.

278. The sense of the passage is that the king should not ride vicious
elephants and horses, should guard himself against poisonous reptiles and
the arts of women, and should take particular care while ascending
mountains or entering inaccessible regions such as forests and woody
valleys.

279. The sense is that although it is laid down that kings should fight
with those only that are of the kingly order, yet when the Kshatriyas do
not arm themselves for resisting an invader, or other orders may fight
for putting down those that so arm themselves against the kings.

280. The Bengal reading of this verse, which I adopt, is better than the
Bombay reading. The Bengal reading is more consistent with what follows
in verse 8. If the Bombay reading be adopted, the translation would run
thus:--"One should not fight a Kshatriya in battle unless he has put on
armour. One should fight with one, after challenging in those
words--'Shoot, for I am shooting at thee." K.P. Singh's rendering is
substantially correct. The Burdwan version, as usual, is wrong.

281. The distress referred to here is of being unhorsed or deprived of
car or of weapons, etc.

282. The original is wry elliptical. I, therefore, expand it after the
manner of the commentator. Regarding the last half of the second line, I
do not follow Nilakantha in his interpretation.

283. This verse also is exceedingly elliptical in the original.

284. The sense seems to be that in fighting with the aid of deceit the
enemy should not be slain outright, such slaughter being sinful. Slaying
an enemy, however, in fair fight is meritorious.

285. This verse is not intelligible, nor does it seem to be connected
with what goes before.

286. The meaning is that king Pratardana took what is proper to be taken
and hence he incurred no sin. King Divodasa, however, by taking what he
should not have taken, lost all the merit of his conquests.

287. Nilakantha takes Mahajanam to mean the Vaisya traders that accompany
all forces. Following him, the vernacular translators take that word in
the same sense. There can belittle doubt, however, that this is
erroneous. The word means "vast multitudes." Why should Yudhishthira,
refer to the slaughter of only the Vaisyas in the midst of troops as his
reason for supposing Kshatriya practices to be sinful? Apayana mean,
"flight." I prefer to read Avayana meaning 'march.'

288. The protection of subjects is likened here to the performance of a
sacrifice that has the merit of all sacrifices. The final present in that
sacrifice is the dispelling of everybody's fear.

289. i.e., not at the weapon's edge, but otherwise.

290. Ajya is any liquid substance, generally of course clarified butter,
that is poured upon the sacrificial fire.

291. Sphis is the wooden stick with which lines are drawn on the
sacrificial platform.

292. The van of the hostile army is the place of his wives, for he goes
thither as cheerfully as he does to such a mansion. Agnidhras are those
priests that have charge of the celestial fires.

293. To take up a straw and hold it between the lips is an indication of
unconditional surrender.

294. I do not understand how this is an answer to Yudhishthira's
question. Nilakantha thinks that truth, in the above, means the
ordinances in respect of Kshatriya duties; that Upapatti, which I
understand means reasoning (or conclusion), indicates a disregard for
life, for those ordinances lead to no other conclusion. Good behaviour,
according to him, means encouraging the soldiers, speaking sweetly to
them, and promoting the brave, etc. Means and contrivances consist in
punishing desertion and cowardliness, etc. If Nilakantha be right, what
Bhishma says is that battles (which, of course, are intended for the
protection of righteousness) become possible in consequence of these four
causes.

295. The seven stars of this constellation are supposed to be the seven
great Rishis, viz., Marichi, Atri, Angira, Pulastya, Pulaha, Kratu, and
Vasishtha.

296. Venus.

297. Like Bhurisravas on the field of Kurukshetra.

298. Probably, one that has begun a sacrifice extending for a long
period. The Yadava hero Akrura avoided challenges to battle by beginning
a sacrifice. See Harivansa, the sections on the Syamantaka stone.

299. A form of expression meaning shameless.

300. This refers to death and physical pain, as explained by Nilakantha.

301. Skandha, Nilakantha thinks, means Samuha here.

302. i.e., the soldiers should be drawn up as to form a wedge-like
appearance with a narrow head.

303. Kulinja has many meaning. Nilakantha think that the word, as used
here, means 'snake.'

304. The object of these two verses is to indicate that a learned
astrologer and a learned priest are certain means for procuring victories
by warding off all calamities caused by unpropitious fate and the wrath
of the gods.

305. If a single deer takes fright and runs in a particular direction,
the whole herd follows it without knowing the cause. The simile is
peculiarly appropriate in the case of large armies, Particularly of
Asiatic hosts, if a single division takes to flight, the rest follows it.
Fear is very contagious. The Bengal reading jangha is evidently
incorrect. The Bombay reading is sangha. The Burdwan translators have
attempted the impossible feat of finding sense by adhering to the
incorrect reading. The fact is, they did not suspect the viciousness of
the text.

306. I have endeavoured to give the very construction of the original. It
is curious to see how the Burdwan Pundits have misunderstood the simple
verse.

307. Samiti is explained by Nilakantha to mean battle, and vijasyasya as
vijigishamanasya. Unless it be an instance of a cruce, vijasyasya can
scarcely be understood in such a sense.

308. i.e., the king should try conciliation, sending at the same time an
invading force, or making an armed demonstration. Such politic measures
succeed in bringing about peace.

309. i.e., ascertaining everything regarding him.

310. The French had taken Alsace and Lorraine. That was an impolitic
step, though, perhaps, Germany also, by taking back those provinces after
they had been completely Frenchified, has committed the same mistake.
Such injuries rankle in the heart and are never forgotten.

311. i.e., ruin him outright.

312. Brahma-dandah is the chastisement through the gods. When foes are
not seen, i.e., when they are at a distance, the king should employ his
priest to perform the rites of the Atharvan for bringing destruction upon
them. In the case, however, of foes being seen, i.e., when they are near,
he should move his troops without depending upon Atharvan rites.

313. Nipunam is explained by Nilakantha as Kusalam; and after drabhet
pestum is understood.

314. The sixfold forces are foot, horse, elephants, cars, treasury, and
traders following the camp.

315. I adopt Nilakantha's explanation of this verse. Loss of crops, etc.
are the inevitable consequences of expeditions. The king, on such
occasions, is obliged also to take particular care of the seven branches
of administration. As these are all unpleasant, they should be avoided.

316. i.e., starts such subjects for conversation as do not arise
naturally, for what he has in view is the proclaiming of the faults of
other people, a topic in which he alone is interested and not his hearers.

317. In the Bengal texts there is an error of reading viz., Satru for
Yatra in the first line of verse 3. The Burdwan Pundits repeat the error
in their vernacular version. K.P. Singha, of course, avoids it.

318. The Bengal texts, in the second line of verse 7, contain an error,
Saktincha is evidently a misreading for Sokancha. The Burdwan version, as
a matter of course, repeats the error, While K.P. Singha avoids it.

319. i.e., though dispossessed of my kingdom, I cannot yet cast off the
hope of recovering it.

320. i.e., he should think that his wealth has been given to him for the
sake of friends and relatives and others. He will then succeed in
practising charity.

321. Nilakantha explains Kusalah as niamatsarah and anyatra as Satrau. I
do not follow him.

322. The Bengal texts read Vidhitsa dhanameva cha. This is evidently
erroneous. The correct reading, as given in the Bombay text, is
Vidhitsasadhanena cha. Both the Bengali versions are incorrect.

323. The Vilwa is the fruit of the Egle marmelos.

324. The sense seems to be that by causing thy foe to be attached to
these things, the treasury of thy foe is likely to be exhausted. If this
can be brought about, thy foe will soon be ruined.

325. i.e., for the ruler of Videhas.

326. Jitavat is explained by Nilakantha as prapta jaya.

327. The word is Gana. it literally means an assemblage. There can be no
doubt that throughout this lesson the word has been employed to denote
the aristocracy of wealth and blood that surround a throne.

328. If the king, moved by avarice, taxes them heavily, the aristocracy
resent it and seek to pull down the king.

329. i.e., learned men of humility.

330. Probably, with the king.

331. The Burdwan Pundits make a mess of the last two verses. In 31, there
is an incorrect reading in the Bengal texts. It is Pradhanaccha for
pradanaccha. The Burdwan version repeats the error. K.P. Singha, of
course, avoids it, but his version is rather incomplete.

332. Literally, "One should not follow that course of duty which they do
not indicate. That again is duty which they command. This is settled."

333. Pratyasannah is explained by Nilakantha in a different way. I think,
his interpretation is far-fetched.

334. i.e., who knows when truth becomes as harmful as untruth, and
untruth becomes as righteous as truth.

335. Vide ante, Karna Parva.

336. Alludes to ante, Karna Parva. The Rishi, by pointing out the place
where certain innocent persons had concealed themselves while flying from
a company of robbers, incurred the sin of murder.

337. The allusion is to the story of an owl going to heaven for having,
with his beaks, broken a thousand eggs laid by a she-serpent of deadly
poison. The Burdwan Pundits have made nonsense of the first line of verse
8. There is no connection between the first and the second lines of this
verse. K.P. Singha has rendered it correctly.

338. This refers to the well-known definition of Dharma ascribed to
Vasishtha, viz., "That which is laid down in the Srutis and Smritis is
Dharma." The defect of this definition is that the Srutis and the Smritis
do not include every duty. Hence Vasishtha was obliged to add that where
these are silent, the examples and practices of the good ought to be the
guides of men, etc.

339. The Burdwan translator has made a mess of verse 21. K.P. Singha
quietly leaves it out. The act is, Swakaryastu is Swakariastu, meaning
'let the appropriator be.'

340. The construction is elliptical. Yah samayam chikrashet tat kurvit.

341. The meaning is that though born in a low race, that is no reason why
I should act like a low person. It is conduct that determines the race
and not the race that determines conduct. There may be pious persons
therefore, in every race. The Burdwan version of this line is simply
ridiculous,

342. Yatram means, as explained by the commentator, the duties of
government.

343. Nilakantha explains aparasadhanah as aparasa adhanah, i.e., without
rasa or affection and without dhana or wealth. This is very far-fetched.

344. Perhaps the sense is that men of vigorous understanding think all
states to be equal.

345. The true policy, therefore, is to wait for the time when the foe
becomes weak.

346. Mridustikshnena is better than Mridutikshnena.

347. A bird that is identified by Dr. Wilson with the Parra Jacana.

348. In India, the commonest form of verbal abuse among ignorant men and
women is 'Do thou meet with death,' or, 'Go thou to Yama's house.' What
Bhishma says is that as these words are uttered in vain, even so the
verbal accusations of wicked men prove perfectly abortive.

349. The Burdwan Pundits have totally misunderstood the first line of
this verse. K.P. Singha has rendered it correctly.

350. A dog is an unclean animal in Hindu estimation.

351. The antithesis consists, as pointed out by Nilakantha, is this,
viz., the man of high birth, even if ruined undeservedly, would not
injure his master. The man however, that is of low birth, would become
the foe of oven a kind master if only a few words of censure be addressed
to him.

352. Nilakantha explains that na nirddandvah means na nishparigrahah.

353. i.e., 'speak in brief of them, or give us an abridgment of thy
elaborate discourses.'

354. i.e., as the commentator explains, keenness, when he punishes and
harmlessness when he shows favour.

355. i.e., 'should assume the qualities (such as keenness, etc.),
necessary for his object.' K.P. Singha's version of the last line of 8 is
erroneous. The Burdwan version is right.

356. Vrihadvrikshamivasravat is explained by Nilakantha as Vrihantak
Vrikshah Yatra; asravat is explained as rasamprasravat. I think
Vrihadvriksham may be taken as a full-grown Palmyra (1) tree. The sense
is that as men always draw the juice from a full-grown tree and 'lot from
a young one, even so the king should take care as to how taxes should be
laid upon subjects that are unable to bear them.

357. i.e., by tempering with the governors of the citadels and the
garrisons of his foes, as the commentator explains.

358. i.e., that king who is vain and covetous.

359. Whether it belongs to himself or to any other person.

360. The sense seems to be that a king should always be guided by the
precepts of the science of king-craft without depending upon chance.

361. i.e., he who earns religious merit is sure to obtain such regions;
and as great merit may be acquired by properly discharging kingly duties
one may, by such conduct, win much felicity hereafter.

362. Vyavahara is vi and avahara, hence that through which all kinds of
misappropriation are stopped. It is a name applied to Law and
administration of justice.

363. The commentator, in a long note, gives very fanciful explanations
touching every one of these peculiarities of form. He understands
Mrigaraja to mean the black antelope. I cannot reject the obvious meaning
of the word. The object of the poet is simply to create a form that is
frightful.

364. These are Righteousness, Law, Chastisement, God, and Living Creature.

365. The nearest approach in English to what is meant here by Vyavahara
is Law. Three kinds of Vyavahara or Law are here spoken of. The first is
the ordinary Law, according to which the disputes of litigants are
decided, it includes booth civil and criminal law, it is quaintly
described here as Vattripratyayalakskana, i.e., 'characterised by a
belief in either of two litigant parties.' When a suit, civil or
criminal, is instituted, the king or those that act in the king's name
must call for Evidence and decide the matter by believing either of the
two parties. Then follows restoration or punishment. In either case, it
is a form of Chastisement The second kind of Vyavahara or Law is the
ecclesiastical law of the Vedas. These are the precepts or injunctions
laid down in those sacred books for regulating every part of human duty.
The third kind of Vyavahara or Law is the particular customs of families
or races. It is also called kulachara. Where Kulachara is not
inconsistent or in open variance with the established civil or criminal
Law, or is not opposed to the spirit of the ecclesiastical law as laid
down in the Vedas, it is upheld. (Even the British courts of law uphold
Kulachara, interpreting it very strictly). What Bhishma says here is that
even Kulachara should not be regarded as inconsistent with the scriptures
(Vedas and Smritis).

366. In the verse 52 Bhishma says that the first kind of Vyavahara or
Law, i.e., the ordinary civil and criminal law of a realm, must be
regarded as resting on the king. But as this kind of law has the Veda for
its soul and has originally flowed from Brahman, a king incurs no sin by
administering it and by inflicting chastisement in its administration.
The purport in brief, of verse 54 is that Manu and others, in speaking of
Morality and duty have said that it is as binding as the ordinary law
that is administered by kings.

367. Jataharamadisat may also mean 'ordered the removal of his matted
locks'--in other words, 'had a shame.'

368. i.e., to acknowledge thee as a tutor.

369. The sense is that inasmuch as the Grandsire, who was the governor of
the universe, assumed the mild and peaceful aspect of a sacrificer,
Chastisement which had dwelt in his furious form could no longer exist.

370. Though Sula is mentioned, yet it is Vishnu and not Mahadeva, that is
implied. Generally the word means any weapon.

371. The whole account contains more than one inconsistency. The
commentator is silent. I think the inconsistencies are incapable of being
explained. It is very probable that there have been interpolations in the
passage. Verse 34 is probably an interpolation, as also verse 36.

372. i.e., Self-denial or discipline.

373. I have not the faintest idea of what is intended by these verses,
viz., 43 and 51. Nilakantha is silent. It is very doubtful if they have
really any meaning.

374. The commentator illustrates this by the action of a virtuous husband
seeking congress with his wedded wife in the proper season. There is
religious merit in the performance of the rites known by the name of
Garbhadhana; there is pleasure in the act itself; and lastly, wealth or
profit in the form of a son is also acquired.

375. There are three qualities or attributes that characterise human
acts, viz., Goodness, Passion, and Darkness. Vide the latter sections of
the Bhagavadgita. Such Virtue and Wealth and Pleasure, therefore, are not
very high objects of pursuit. Things possessing the, attribute of
Goodness only are worthy of pursuit.

376. i.e., one should seek virtue for only compassing purity of soul;
Wealth in order that one may spend it in acts undertaken without desire
of fruit; and Pleasure for only supporting the body.

377. Dharmadinkamanaishthikan, i.e., having Dharma for the first and
Karna for the last, hence Virtue, Wealth and Pleasure.

378. Pisitaudanam is food mixed with pounded meat; a kind of Pilau, or,
perhaps, Kabab.

379. Vagagravidyanam is explained by Nilakantha to mean persons whose
learning is at the end of their tongues and not buried in books; hence,
persons of sharp memory.

380. The asker wishes to rob Prahlada of his conduct.

381. This lake is at a great height on the Himalayas.

382. The spirits of those two immortal sages are supposed to dwell for
ever, in that retreat in the enjoyment of true happiness.

383. i.e., Hope is slender; while things unconnected with Hope are the
reverse.

384. The sense is that such persons should always be distrusted. Yet
there are men who hope for good from them. Such hope, the sage says, is
slenderer than his slender body.

385. The word maya repeated in verses 14 to 18 is explained by Nilakantha
as having the sense of mattah. The meaning, of course, is very plain. Yet
the Burdwan translator has strangely misunderstood it. K.P. Singha, of
course, gives an accurate version.

386. For the king's disregard of the sage in former days.

387. The distress, which Yudhishthira felt at the thought of the
slaughter in battle.

388. i.e., this is not a subject upon which one can or should discourse
before miscellaneous audiences.

389. i.e., by ingenious contrivances a king may succeed in filling his
treasury, or his best ingenuity and calculations may fail.

390. i.e., with a pure heart.

391. i.e., when the season of distress is over.

392. i.e., under ordinary situations of circumstances.

393. i.e., he should perform expiations and do good to them whom he has
injured, so that these may not remain discontented with him.

394. He should not seek to rescue the merit of other or of himself, i.e.,
he should not, at such times, refrain from any act that may injure his
own merit or that of others; in other words, he may disregard all
considerations about the religious merits of others and of himself His
Sole concern at such a time should be to save himself, that is, his life.

395. Sankhalikhitam, i.e., that which is written on the forehead by the
Ordainer.

396. Literally, "cause to be removed."

397. The army and the criminal courts.

398. The commentator explains it in the following way. The ordinary
texts, without exceptions of any kind, laid down for seasons of distress,
permit a king to fill his treasury by levying heavy contributions on both
his own subjects and those of hostile kingdoms. An ordinary king, at such
a time, acts in this way. A king, however, that is endued with
intelligence, while levying such contributions, takes care to levy them
upon those that are wicked and punishable among his own subjects and
among the subjects of other kingdoms, and refrains from molesting the
good. Compare the conduct of Warren Hastings in exacting a heavy tribute,
when his own treasury was empty, from Cheyt Singh, whose unfriendliness
for the British power was a matter of notoriety.

399. The sense seems to be that there are persons who hold that priests
and Brahmanas should never be punished or taxed. This is the eternal
usage, and, therefore, this is morality. Others who approve of the
conduct of Sankha towards his brother Likhita on the occasion of the
latter's appropriating a few fruits belonging to the former, are of a
different opinion. The latter class of persons Bhishma says, are as
sincere as the former in their opinion. They cannot be blamed for holding
that even priests and Brahmanas may be punished when offending.

400. Duty depending on all the four foundations, i.e., as laid down in
the Vedas; as laid down in the Smritis; as sanctioned by ancient usages
and customs; and as approved by the heart or one's own conscience.

401. i.e., yield with ease.

402. Grammatically, the last line may mean,--'The very robbers dread a
king destitute of compassion.'

403. Their wives and children ought to be saved, and their habitations
and wearing apparel and domestic utensils, etc., should not be destroyed.

404. i.e., 'he that has wealth and forces.'

405. The sense seems to be that a poor man can have only a little of all
earthly things. That little, however, is like the remnant of a strong
man's dinner.

406. It is always reproachful to accept gifts from persons of
questionable character.

407. The king should similarly, by punishing the wicked, cherish the good.

408. The sense seems to be that sacrifice proceeds more from an internal
desire than from a large sum of money lying in the treasury. If the
desire exists, money comes gradually for accomplishing it. The force of
the simile consists in the fact that ants (probably white ants) are seen
to gather and multiply from no ostensible cause.

409. The meaning is that as regards good men, they become friends in no
time. By taking only seven steps in a walk together, two such men become
friends.

410. Virtue prolongs life, and sin and wickedness always shorten it. This
is laid down almost everywhere in the Hindu scriptures.

411. i.e., if ex-casted for irreligious practices.

412. The correct reading is Jatakilwishat.

413. The sense, of course, is that such a man, when filled with fear,
becomes unable to ward off his dangers and calamities. Prudence requires
that one should fear as long as the cause of fear is not at hand. When,
however, that cause has actually presented itself, one should put forth
one's courage.

414. The hostility between Krishna and Sisupala was due to the first of
these causes; that between the Kurus and the Pandavas to the second; that
between Drona and Drupada to the third; that between the cat and the
mouse to the fourth; and that between the bird and the king (in the
present story) to the fifth.

415. The sense seems to be that the act which has led to the hostility
should be calmly considered by the enemy before he gives way to anger.

416. If it is Time that does all acts, there can be no individual
responsibility.

417. i.e., they are indifferent to other people's sorrow.

418. Honey-seekers direct their stops through hill and dale by marking
intently the course of the flight of bees. Hence they meet with frequent
falls.

419. Everything decays in course of time. Vide the characteristics of the
different Yugas, ante.

420. i.e., do any of these or all as occasion may require.

421. The king should imitate the cuckoo by causing his own friends or
subjects to be maintained by others; he should imitate the boar by
tearing up his foes by their very roots; he should imitate the mountains
of Meru by presenting such a front that nobody may transgress him he
should imitate an empty chamber by keeping room enough for storing
acquisitions he should imitate the actor by assuming different guises;
and lastly, he should imitate devoted friend in attending to the
interests of his loving subjects.

422. The crane sits patiently by the water side for hours together in
expectation of fish.

423. i.e., if he passes safely through the danger.

424. The triple aggregate consists of Virtue, Wealth, and Pleasure. The
disadvantages all arise from an injudicious pursuit of each. Virtue
stands as an impediment in the way of Wealth; Wealth stands in the way of
Virtue; and Pleasure stands in the way of both. The inseparable adjuncts
of the three, in the case of the vulgar, are that Virtue is practised as
a Means of Wealth, Wealth is sought as a means of Pleasure; and Pleasure
is sought for gratifying the senses. In the case of the truly wise, those
adjuncts are purity of the soul as the end of virtue, performance of
sacrifices as the end of Wealth; and upholding of the body as the end of
Pleasure.

425. Literally, 'preservation of what has been got, and acquisition of
what is desired.'

426. These depend on the king, i.e., if the king happens to be good,
prosperity, etc., are seen. On the other hand, if the king becomes
oppressive and sinful, prosperity disappears, and every kind of evil sets
in.

427. In India, during the hot months, charitable persons set up shady
thatches by the sides of roads for the distribution of cool water and raw
sugar and oat soaked in water. Among any of the principal roads running
through the country, one may, during the hot months, still see hundreds
of such institutions affording real relief to thirsty travellers.

428. Such as Rakshasas and Pisachas and carnivorous birds and beasts.

429. Abandoning his Homa fire.

430. i.e., flowers already offered to the deities.

431. No one of the three regenerate orders should take dog's meat. It
thou takest such meat, where would then the distinction be between
persons of those orders and men like Chandalas?

432. Agastya was a Rishi. He could not do what was sinful.

433. The idea that man comes alone into the world and goes out of it
alone. Only the wife is his true associate for she alone is a sharer of
his merits, and without her no merit can be won. The Hindu idea of
marriage is a complete union. From the day of marriage the two persons
become one individual for the performance of all religious and other acts.

434. The sense seems to be that our strength, though little, should be
employed by us in attending to the duties of hospitality in our own way.

435. Literally, 'thou art at home,' meaning I will not spare any trouble
in making thee feel and enjoy all the comforts of home in this place.

436. Mahaprasthana is literally an unreturning departure. When a person
leaves home for wandering through the world till death puts a stop to his
wanderings, he is said to go on Mahaprasthana.

437. The theory is that all distresses arise originally from mental error
which clouds the understanding. Vide Bhagavadgita.

438. Making gifts, etc.

439. Here amum (the accusative of adas) evidently means 'that' and not
'this.' I think the reference, therefore, is to heaven and not to this
world.

440. These are Mleccha tribes of impure behaviour.

441. i.e., for my instructions.

442. So great was the repugnance felt for the slayer of a Brahmana that
to even talk with him was regarded a sin. To instruct such a man in the
truths of the Vedas and of morality was to desecrate religion itself.

443. The version of 5 is offered tentatively. That a person possessed of
affluence should become charitable is not wonderful. An ascetic, again,
is very unwilling to exercise his power. (Witness Agastya's unwillingness
to create wealth for gratifying his spouse.) What is meant by these two
persons not living at a distance from each other is that the same cause
which makes an affluent person charitable operates to make an ascetic
careful of the kind of wealth he has.

444. That which is asamikshitam is samagram karpanyam.

445. Nilakantha explains that vala here means patience (strength to bear)
and ojas (energy) means restraints of the senses.

446. Both the vernacular translators nave rendered the second line of
verse 25 wrongly. They seem to think that a person by setting out for any
of the sacred waters from a distance of a hundred yojanas becomes
cleansed. If this meaning be accepted then no man who lives within a
hundred yojanas of any of them has any chance of being cleansed. The
sense, of course, is that such is the efficacy of these tirthas that a
man becomes cleansed by approaching even to a spot within a hundred
yojanas of their several sites.

447. These mantras form a part of the morning, noon and evening prayer of
every Brahmana. Aghamarshana was a Vedic Rishi of great sanctity.

448. In the first line of 26 the correct reading is Kutah not Kritah as
adopted by the Burdwan translators.

449. i.e., beasts and birds. The vernacular translators wrongly render
it--'Behold the affection that is cherished by those that are good
towards even the beasts and birds!'

450. The correct reading is Murtina (as in the Bombay text) and not
Mrityuna. The Burdwan version adopts the incorrect reading.

451. The allusion is to the story of Rama having restored a dead Brahmana
boy. During Rama's righteous reign there were no premature deaths in his
kingdom. It happened, however, one day that a Brahmana father came to
Rama's court and complained of the premature death of his son. Rama
instantly began to enquire after the cause. Some sinful act in some
corner of the kingdom, it was suspected, had caused the deed. Soon enough
Rama discovered a Sudra of the name of Samvuka engaged in the heart of a
deep forest in ascetic penances. The king instantly cut off the man's
head inasmuch as a Sudra by birth had no right to do what that man was
doing. As soon as righteousness was upheld, the deceased Brahmana boy
revived. (Ramayana, Uttarakandam).

452. Literally, 'by giving up their own bodies'.

453. i.e., he is sure to come back to life.

454. The word sramana is used in Brahmanical literature to signify a
certain order of ascetics or yatis that have renounced work for
meditation. It is also frequently employed to mean a person of low life
or profession. It should be noted, however, that in Buddhistic literature
the word came to be exclusively used for Buddhist monks.

455. This is how Nilakantha seems to explain the line, Bhishma is anxious
about the effect of his instructions. He says that those instructions
would bear fruit if the gods will it; otherwise, his words would go for
nothing, however carefully he might speak.

456. The commentator explains that including the first, altogether 12
questions are put by Yudhishthira.

457. This is an answer to the first question viz., the general aspect of
ignorance.

458. The word Sreyas has a peculiar meaning. It implies, literally, the
best of all things; hence, ordinary, in such passages, it means beatitude
or the highest happiness that one may acquire in heaven. It means also
those acts of virtue by which that happiness may be acquired. It should
never be understood as applicable to anything connected with earthly
happiness, unless, of course, the context would imply it.

459. The sense is that such a man never sets his heart upon things of
this world, and accordingly these, when acquired, can never satisfy him.
His aspirations are so great and so high above anything this world can
give him that the attainment of even the region of Brahma cannot, as the
commentator explains, gratify him. At first sight this may look like want
of contentment, but in reality, it is not so. The grandeur of his
aspirations is sought to be enforced. Contentment applies only to
ordinary acquisitions, including even blessedness in heaven.

460. i.e., such a man is sure of attaining to a blessed end.

461. Such as distinctions of caste, of dress, of food, etc., etc.

462. A reference to the region of Brahma, which is supposed to be located
within every heart. One reaches that region through penances and
self-denial. The sense, of course, is that his is that pure felicity of
the heart who has succeeded in driving off all evil passions therefrom.

463. The word used here is Buddhasya (genitive of Buddha.) May not this
verse be a reference to the Buddhistic idea of a Buddha?

464. i.e., both are equally efficacious.

465. In the Bengal texts, verse 9 is a triplet. In the second line the
correct reading is nirvedat and not nirdesat. Avadya is fault.
Vinivartate is understood at the end of the third line, as suggested by
Nilakantha. Both the Bengali versions of 9 are incomplete, the Burdwan
one being also incorrect.

466. The commentator explains that compassion, like the faults enumerated
above, agitates the heart and should be checked for the sake of
individual happiness or tranquillity of soul.

467. In India, from the remotest times, preceptors are excluded from
charging their pupils any fees for the instruction they give. No doubt, a
final fee, called Gurudakshina, is demandable, but that is demandable
after the pupil has completed his studies. To sell knowledge for money is
a great sin. To this day in all the indigenous tols of the country,
instruction is imparted free of all charges. In addition to this, the
pupils are fed by their preceptors. The latter, in their turn, are
supported by the charity of the whole country.

468. Dakshina is the present or gift made in sacrifices.

469. Vahirvyedichakrita, etc., is the correct reading.

470. i.e., such a person may perform a grand sacrifice in which Soma is
offered to the gods and drunk by the sacrificer and the priests.

471. The Burdwan translator, misled by the particle nah, supposes that
this verse contains an injunction against the spoliation of a Sudra. The
fact is, the nah here is equal to 'ours'.

472. Who has fasted for three whole days.

473. Aswastanavidhana is the rule of providing only for today without
thinking of the morrow.

474. The sense, of course, is that if a Brahmana starves, that is due to
the king having neglected his duty of providing for him.

475. I follow Nilakantha in rendering abrahmanam manyamanah. It may also
mean 'regarding himself to be a fallen Brahmana (for the time being)'.

476. It should be noted that the word foeticide used in such texts
frequently means all sins that are regarded as equivalent to foeticide.
Hence, killing a Brahmana is foeticide, etc.

477. There is a material difference of reading in this verse. Following
the Bengal texts, the above version is given. The Bombay text runs as
follows: 'upon his body being burnt therewith, or by death, he becomes
cleansed.' The Bombay text seems to be vicious. Drinking is regarded as
one of the five heinous sins. The severer injunction contained in the
Bengal texts seems therefore, to be the correct reading.

478. The true reading is nigacchati and not niyacchati. The Burdwan
translator has misunderstood the word papam in this verse.

479. Nilakantha correctly explains the connection of Susamsitah.

480. Nilakantha explains that the question of Nakula excited the heart of
Bhishma and caused a flow of blood through his wounds. Hence Bhishma
compares himself to a hill of red-chalk.

481. Durvarani, Durvaradini, Durvachadini, are some of the readings of
the first line.

482. Literally, family or clan; here origin.

483. The second line of 19 is unintelligible.

484. Taddhitwa is tat hi twa. Nilakantha thinks that twa here is twam.

485. In the Bengal texts, 41 is made a triplet, and 42 is made to consist
of a single line; 42 is represented as Vaisampayana's speech. This is
evidently an error; 41 a couplet. 42 also is so. Rajna etc., refer to
Bhima. K.P. Singha avoids the error; the Burdwan translator, as usual,
makes a mess of 41 by taking it to be a triplet.

486. There can be very little doubt that the second line has a distinct
reference to the principal article of faith in Buddhism. Emancipation
here is identified with Extinction or Annihilation. The word used is
Nirvana. The advice given is abstention from attachments of every kind.
These portions of the Santi are either interpolations, or were written
after the spread of Buddhism.

487. The doctrine set forth in 48 is the doctrine of either Universal
Necessity as expounded by Leibnitz, or that of Occasional Causes of the
Cartesian school. In fact, all the theories about the government of the
universe are strangely jumbled together here.

488. i.e., they that have wives and have procreated children.

489. Raktamivavikam and not Raktamivadhikam, is the correct reading. The
Burdwan translator accepts the incorrect reading.

490. The true reading is Brahmavarjitah and not that word in the
accusative. Both the Bengali versions have adhered to the incorrect
reading of the Bengal texts.

491. i.e., it was not a piece torn off from a full piece, but both its
dasas or ends were there.

492. To this day there are many Brahmanas in India who are
asudra-pratigrahins, i.e., who accept no gift, however rich, from a Sudra.

493. Kimpurusha is half-man and half-horse. The body is supposed to be
that of a horse, and the face that of a man.

494. Literally, 'for obtaining goods'.

495. At such entertainments, Hindus, to this day, sit on separate seats
when eating. If anybody touches anybody else's seat, both become impure
and cannot eat any longer. Before eating, however, when talking or
hearing, the guests may occupy a common seat, i.e., a large mat or
blanket or cloth, etc., spread out on the floor.

496. Agni or fire is a deity that is said to have Vayu (the wind-god) for
his charioteer. The custom, to this day, with all travellers in India is
to kindle a large fire when they have to pass the night in woods and
forests or uninhabited places. Such fires always succeed in scaring off
wild beasts. In fact, even tigers, raging with hunger, do not approach
the place where a blazing fire is kept up.

497. Surabhi is the celestial cow sprung from the sage Daksha.

498. Whether the word is chirat or achirat is difficult to make out.

499. In Sanskrit the ablative has sometimes the sense of 'through'. Here,
mitrat means both from and through. What is said is that wealth, honours,
etc., may be acquired through friends, i.e., the latter may give wealth
or be instrumental in its acquisition, etc.

500. It is very difficult to literally translate such verses. The word
Dharma is sometimes used in the sense of Religion or the aggregate of
duties. At other times it simply means a duty or the course of duties
prescribed for a particular situation. Tapah is generally rendered
penance. Here, however, it has a direct reference to sravana (hearing),
manana (contemplation), and nididhyasana (abstraction of the soul from
everything else for absolute concentration). The Grammar of the second
half of the first line is Sati apretya etc., Sat being that which is
real, hence, the Soul, or the Supreme Soul, of which every individual
Soul is only a portion.

501. And not the Soul, as the commentator explains. With the death of the
body joy and grief disappear.

502. The art by which the body could, as in Egypt, be preserved for
thousands of years was not known to the Rishis.

503. The commentator explains the sense of this as follows; The cow
belongs to him who drinks her milk. Those who derive no advantage from
her have no need for showing her any affection. One should not covet what
is above one's want, It has been said, that (to a thirsty or hungry or
toil-worn man), a little quantity of vaccine milk is of more use than a
hundred kine; a small measure of rice more useful than a hundred barns
filled with grain; half a little bed is of more use than a large mansion.

504. I follow Nilakantha in rendering this verse. His interpretation is
plausible. Mudatamah, according to him, are those who are in deep sleep.
There are four stages of consciousness. These are (1) wakefulness, (2)
dream, (3) dreamless or deep slumber, and (4) Turiya or absolute Samadhi
(which the Yogin only can attain to).

505. The two extremes, of course, are dreamless slumber and Turiya or
Samadhi. The two intermediate ones are wakefulness and sleep with dream.

506. Pride in consequences of having insulted or humiliated others; and
success over others such as victories in, battle and other concerns of
the world.

507. The first half of the second line is read variously. The sense,
however, in effect, remains unaltered. What is said here is that man who
succeeds in attaining to a state of Brahma by true Samadhi or abstraction
from the world, can never be touched by grief.

508. In all treatises on Yoga it is said that when the first stage is
passed, the neophyte succeeds in looking at his own self. The meaning
seems to be that he experiences a sort of double existence so that he
succeeds in himself looking at his own self.

509. This is the same as 46. The Bombay edition does not repeat it.

510. The house referred to is the body. The single column on which it is
supported is the backbone, and the nine doors are the eyes, the ears, the
nostrils, etc. etc.

511. The sense is that women always regard their human lovers as dear
without regarding the Supreme Being to be so, although He is always with
them.

512. i.e., coursing on, without waiting for any one.

513. Literally, intelligent.

514. The true reading is Jnanena and not ajnanena. Then, in the last
foot, the word is a-pihitah and not apihitah. The words with ava and api
frequently drop the initial a, Hence a-pihitah means not covered.

515. The word used in the text is Devanam (of the gods). There can be no
doubt however, that the word deva is here used for implying the senses.

516. i.e., wild beasts and lawless men.

517. Asatyajyam and Asatyadyam are both correct. The sense is the same.
The first means 'having untruth for the libation (that it eats up).' The
second means 'having untruth for the food (it devours)'.

518. Santi is tranquillity. The Santi-sacrifice is the endeavour to
practise self-denial in everything; in other words, to restrain all sorts
of propensities or inclinations. The Brahma-sacrifice is reflection on
truths laid down in the Upanishads. The Word-sacrifice consists in the
silent recitation (japa) of the Pranava or Om, the initial mantra. The
Mind-sacrifice is contemplation of the Supreme Soul. The Work-sacrifice
consists in baths, cleanliness, and waiting upon the preceptor.

519. Both readings are correct, viz., Kshetrayajna and Kshetrayajna.
Kshetra is, of course, the body. If the latter reading be accepted, the
meaning will be 'a sacrifice like that of a Kshatriya, i.e., battle.'
Hence, all kinds of acts involving cruelty.

520. or, seek Brahma in thy understanding. The word Atman is often
synonymous with Supreme Self.

521. The commentator explains that the object of Yudhishthira's question
is this: in the preceding section or lesson it has been inculcated that
one may seek the acquisition of the religion of moksha or emancipation
even when he is young. Yudhishthira enquires whether wealth (so necessary
for the performance of sacrifices) is needed for the acquisition of that
religion. If wealth be necessary, the poor then would not be able to
acquire that religion. Hence the enquiry about the way in which joy and
sorrow come to the wealthy and to the poor.

522. The verses are said to be old. Nilakantha accordingly supposes that
it was not Sampaka who recited them to Bhishma, but some one else. I
follow the commentator; but the grammar of the concluding verse of this
section must have to be twisted for supporting him.

523. Kakataliyam is, literally, 'after the manner of the crow and the
palmyra fruit.' The story is that once when a crow perched upon a palmyra
tree a fruit (which had been ripe) fell down. The fruit fell because of
its ripeness. It would be a mistake to accept the sitting of the crow as
the cause of the fall. The perching was only an accident. Yet men very
frequently, in tracing causes, accept accidents for inducing causes. Such
men are said to be deceived by 'the fallacy of the crow and the palmyra
fruit.'

524. Exertion to be successful must depend on circumstances. The
combination of circumstances is destiny.

525. It is difficult to resist the belief that many of the passages of
the Santi are later additions. Suka was the son of Vyasa. To quote a
saying of Suka (or, as he was called Sukadeva Goswamin), if Vyasa was the
real writer of this passage, is rather suspicious.

526. i.e., arrive at such a point that nothing was left for him to desire.

527. i.e., with, the view of doing thee good, I shall emancipate myself
from all attachments and enjoy the blessedness of tranquillity.

528. Here the theory of desire seems to be reversed. Desire is mere wish
after anything. When its gratification is sought, the form it assumes is
that of determination or will. If, however, Kama be taken as the
formulated desire after specific objects, then, perhaps, the Will may be
regarded as its foundation, at least, in respect of the distress and
difficulties that come in its train.

529. I think the Bombay reading of this verse is incorrect. Bhuttagramah
(nom. sing.) should be Bhutagramam (accusative sing.). The Yah is Kamah.
It is Desire that is exhorted to go away whithersoever it chooses. If the
elements be thus exhorted, then it is death that the speaker desires.
This would be inconsistent with the spirit of the passage.

530. The use of the plural Yushmashu might lead at first sight to take it
as standing for the elements. It is plain, however, that it refers to all
attributes that are founded on Rajas and Tamas.

531. Beholding all creatures in my own body and mind i.e., identifying
myself with all creatures or never taking them as distinct and separated
from me: in other words, professing and practising the principle of
universal love.

532. The two lines are antithetical. What is said here is that though
there is misery in property, there is no real happiness in affluence.
Hence Nilakantha is right in supposing that the last word of the first
line is not dhane but adhane the Sandhi being Arsha.

533. Nilakantha explains that by Saranga here is meant the bee. The
anweshanam following it is 'going behind.' The whole compound means
'imitation of the bee in the forest.'

534. The allusion is to the story of Pingala, in Section 74 ante.

535. The story, evidently a very ancient one, is given in full in the
Bhagavat. Once on a time, a maiden, residing in her father's house,
wished to feed secretly a number of Brahmanas. While removing the grain
from the barn, her anklets, made of shells, began to jingle. Fearing
discovery through that noise, she broke all her anklets except one for
each hand.

536. Animittatah is explained by Nilakantha as one that has no cause,
i.e., Brahma. The commentator would take this speech as a theistic one. I
refuse to reject the plain and obvious meaning of the word, All phases of
speculative opinion are discussed in the Santi. It is very Possible that
a religious indifferentism is preached here.

537. The sense of the passage is that as everything depends upon its own
nature, it cannot, by its action, either gladden or grieve me. If a son
be born to me I am not delighted. If he dies, I am not grieved. His birth
and death depend upon his own nature as a mortal. I have no Power to
alter that nature or affect it in any way.

538. The word Ajagara implies 'after the manner of a big snake that
cannot move.' it is believed that such snakes, without moving, lie in the
same place in expectation of prey, eating when anything comes near
famishing when there is nothing.

539. The meaning is that even copious drafts do not slake thirst
permanently, for after being slaked, it is sure to return.

540. In the Bengal texts, 44 is made a triplet. The correct reading,
however, is to take 44 as a couplet and 45 as a triplet. Nilakantha
points out that Icchantaste, etc., is grammatically connected with 45.

541. The auspicious constellations are such as Pushya and others; the
inauspicious are Mula Aslesha, Magha, etc; yajnaprasava may also mean the
fruits of sacrifices.

542. Anwikshikim may also mean 'microscopic'.

543. The word dattam, generally rendered 'gifts' or 'charity,' means and
includes protection of suppliants, abstention from injury as regards all
creatures, and actual gifts made outside the sacrificial altar.
Similarly, the maintenance of the sacred fire, penances, purity of
conduct, the study of the Vedas, hospitality to guests, and offer of food
to the Viswedevas, are all included in the word Ishta which is ordinarily
rendered 'sacrifice.'

544. i.e., even if he seeks to avoid it.

545. i.e., becomes his inseparable associate.

546. What is meant is that if once the consequences of the acts of a past
life are exhausted, the creature (with respect to whom such exhaustion
takes place), is freed from all vicissitudes of life. Lest, however, such
creatures become emancipated, the orthodox view is that a balance is
always left of both merit and demerit, so that a new birth must take
place and the consequences of what is thus left as a balance must begin
to be enjoyed or suffered. This is not referred to here, but this is the
view of all orthodox Hindus.

547. The first word of this verse is diversely read. The reading I adopt
is samunnam meaning drenched in water. If it be samjuktam it would mean
united, with filth, of course. Another reading is samswinnam, meaning
'drenched with sweat.' Nilakantha explains upavasah here as equivalent to
the renunciation of all earthly possessions. Ordinarily it means 'fasts.'

548. This verse occurs in the Santi Parva. It is difficult to understand
in what sense it is said that the track of the virtuous cannot be marked.
Perhaps, it is; intended that such men do not leave any history or record
behind them, they having abstained from all kinds of action good or bad.

549. Manasa means 'appertaining to the mind,' or rather, the Will. Mahat
literally means great.

550. Veda is here used in the sense of Knowledge and Power.

551. Sarvabhutatmakrit is explained by Nilakantha thus. He who is
Sarvabhutatman is again bhutakrit. On the authority of the Srutis the
commentator adds,--ye ete pancha akasadayodhatavo-dharana-karmanah sa eva
Brahma.

552. The word Devah here is evidently used in the sense of luminous or
shining ones and not in that of gods or deities.

553. The Rishis supposed that the pouring of water created the air
instead only of displaying it.

554. All created things are called Bhutas, but the five principal
elements, viz., fire, air, earth, water, and space, are especially called
Bhutas or Mahabhutas.

555. This is certainly curious as showing that the ancient Hindus knew
how to treat diseased plants and restore them to vigour.

556. K.P. Singha wrongly renders this verse. The Burdwan translator is
right.

557. Both the Bengal and the Bombay texts read bhutani. The correct
reading, however, appears to be bhutanam.

558. The word for duct is Srotas. It may also be rendered 'channel.' Very
like the principal artery or aorta.

559. Notwithstanding much that is crude anatomy and crude physiology in
these sections, it is evident, however, that certain glimpses of truth
were perceived by the Rishis of ancient times. Verse 15 shows that the
great discovery of Harvey in modern times was known in ancient India.

560. In works on yoga it is laid down that the main duct should be
brought under the control of the will. The soul may then, by an act of
volition, be withdrawn from the whole physical system into the
convolutions of the brain in the head. The brain, in the language of
yogins, is a lot us of a thousand leaves. If the soul be withdrawn into
it, the living creature will then be liberated from the necessity of food
and sleep, etc., and will live on from age to age, absorbed in
contemplation of divinity and in perfect beatitude.

561. It is often said that in an advanced stage of yoga, one is enabled
to behold one's Soul, or, a sort of double existence is realised in
consequence of which the Soul becomes an object of internal survey to the
Soul itself. Very probably, writers on yoga employ this language in a
figurative sense.

562. The commentator explains that the words expressive of hue or colour
really mean attributes. What is intended to be said is that the Brahmanas
had the attribute of Goodness (Sattwa); the second order had the
attribute of Passion (Rajas); the third got a mixture of the two, i.e.,
both goodness and passion (Sattwa and Rajas); while the lowest order got
the remaining attribute, viz., Darkness (Tamas).

563. The distinction here laid down seems to be this: the eternal
creation is due to the yoga or mental action of the Primeval Deity. That
creation which we behold is the result of the penances of those sages who
were first created. Perhaps, what is intended to be said is that the
principle of life, of life proceeding from life, and primal matter with
space, etc., are all due to the fiat of God; while all visible and
tangible objects, resulting from the action of those principles and from
primal matter and space, are attributable to the ancient sages.

564. The word Ghrina may also mean aversion. Of course, here it would
mean, if used in that sense, aversion for all unrighteous acts.

565. The first half of the first line of 6 is differently read in the
Bombay edition. Both readings are noticed by Nilakantha. I have adhered
to the Bengal reading, though the Bombay reading is clearer in sense.
Visati is a transitive verb having Pratishtha or some such noun for its
object. The literal meaning is He who acquires fame, etc.

566. Here the speaker describes the character of Karma-sannyasa
(renunciation of acts). Samarambha generally means all kinds of acts.
Here, however, only sacrifices and other scriptural rites are intended. I
follow Nilakantha in rendering the second line, although the plain
meaning would seem to be "who poureth everything in gift."

567. The gross world is perceivable by the ordinary senses. Behind the
gross world is a subtile one which the subtile senses i.e., the senses
when sharpened by yoga, can perceive. With death, the gross body alone is
dissolved The subtile body or form, called the Linga-sarira, and made up
of what is called the Tanmatras of the primal elements, remains. Even
that retains all the characteristics of the world in an incipient form.
The Linga-sarira also must be destroyed before absorption into Brahma can
take place.

568. The felicity that is obtained in heaven is not everlasting, being
limited in point of duration by the degree or measure of merit that is
achieved here.

569. The Pauranic theory of both the solar and the lunar eclipse is that
the Sun and the Moon are sought to be devoured by the Daitya, Rahu.

570. The sense seems to be that Vedas declare those fruits in order that
men may strive for them when they lead to happiness.

571. Nearly the whole of this section is prose.

572. It is difficult to understand in what senses the word Dharma is used
in the three successive questions here.

573. In the first line the correct reading is Brahmana and not
Brahmarshi. The answer attributed to Bhrigu settles this.

574. A pupil should never solicit his preceptor for instruction. He
should attend only when the preceptor calls him. To this day, the rule is
rigidly observed in all Tols throughout India. It should be added to the
credit of those engaged in teaching that they very seldom neglect their
pupils. The story is authentic of the grandfather of the great Baneswar
Vidyalankar of Nuddea, himself as great a professor as Baneswar, of
continuing to teach his pupils in the outer apartments even after
receiving intelligence of his son's death within the inner apartments of
the family dwelling. The fact is, he was utterly absorbed in his work,
that when his good lady, moved by his apparent heartlessness, came out to
tax him he answered her, in thorough absence of mind, saying, 'Well, do
not be disturbed. If I do not weep for my son, I will do so for that
grandchild in your arms.' The pupils at last recalled him to the
realities of the hour.

575. i.e., by picking up fallen grains from the field after the crop has
been cut away and removed by the owner.

576. Upaskara means renunciation.

577. It is generally said that by procreating offspring, one gratifies
the Pitris or pays off the debt one owes to one's deceased ancestors.
Here Bhrigu says that by that act one gratifies the Creator. The idea is
the same that forms the root of the command laid on the Jews,--Go and
multiply.

578. The end of these attributes is Moksha or Emancipation.

579. Sishta is explained by Nilakantha as one who has been properly
instructed by wise Preceptors.

580. Niyama is explained by the commentator as a rite; upayoga as a vow
about food; charyya as an act like visiting sacred waters; vihita is
vidhana.

581. The Hindus had no poor laws. The injunctions of their scriptures
have always sufficed to maintain the poor, particularly their religious
mendicants. The mendicants themselves are restrained from disturbing the
householders often. None again save the well-to-do were to be visited by
the mendicants, so that men of scanty means might not be compelled to
support the recluses.

582. The words used by Bharadwaja in the question are capable of being
construed as an enquiry after the next world. Bhrigu also, in his answer,
uses the word Paro lokah. The reference to Himavat, therefore, is
explained by the commentator as metaphorical. The whole answer of Bhrigu,
however, leaves little room for doubt that the sage speaks of a region on
earth and not in the invisible world after death.

583. Nilakantha would read amritya for mritya. It is a forced correction
for keeping up the metaphorical sense.

584. All knowledge there is certain.

585. i.e., to practise yoga. The Bengal reading is dharanam. The
commentator goes or explaining all the verses as metaphorical.
Considerable ingenuity is displayed by him, and he even cites the Srutis
in support.

586. This at least is a verse that evidently refers to the other or the
next world, and, therefore, lends colour to the supposition that
throughout the whole passage, it is the next world and no fictitious
region north of the Himalayas that is described. Some western scholars
think that a verbal translation is all that is necessary. Such passages,
however, are incapable of being so rendered. The translator must make his
choice of, either taking the verses in a plain or a metaphorical sense.
If he inclines towards the latter, he cannot possibly give a verbal
version. The genius of the two tongues are quite different.

587. Pushkara in Rajputanah is supposed to be the spot where Brahman
underwent his penances.

588. The Burdwan translator makes a mess of this verse 21 runs into 22 as
explained by the commentator. K.P. Singha avoids the blunder, although in
rendering the last line of 22 he becomes rather inaccurate.

589. The five limbs which should be washed before eating are the two
feet, the two hands, and the face.

590. This may be a general direction for washing one's hand after eating;
or, it may refer to the final Gandusha, i.e., the act of taking a little
water in the right hand, raising it to the lips, and throwing it down,
repeating a short formula.

591. The Burdwan translator has misunderstood this verse completely.

592. It is difficult to understand what this verse means. Nilakantha
proposes two different kinds of interpretation. What then is Sankusuka or
Sanku cuka? The above version is offered tentatively. The commentator
imagines that the true sense of the verse is that it declares such men to
be unable to attain to Mahadayu which is Brahma and not long life.

593. Prishtamangsa is explained by the commentator as 'the meat forming
the remnant of a Sraddha offering.' I do not see the necessity of
discarding the obvious meaning.

594. in the sense of being moved or used. The commentator adds that the
sacred thread also should be wound round the thumb, as the Grihyasutras
declare.

595. In every instance, the person who receives should
say--'All-sufficient' 'Gratify to the fill', and 'Has fallen copiously'
or words to that effect. Krisara or Kricara is food made of rice and
pease, or rice and sesame; probably what is now called Khichree.

596. The polite form of address is Bhavan. It is in the third person
singular. The second person is avoided, being too direct.

597. It is not plain in what way the sinful acts come to the sinner. The
Hindu idea, of course, is that the consequences of those deeds visit the
doer without fail. This verse, however, seems to say that the
recollection of those sins forces itself upon the sinner and makes him
miserable in spite of himself.

598. The Hindu moralist, in this verse, declares the same high morality
that Christ himself preached. Merit or sin, according to him, does not
depend on the overt act alone. Both depend on the mind. Hence the
injunction against even mentally harming others.

599. The sense seems to be that if one succeeds in ascertaining the
ordinances about virtue or Piety, but if the mind be sinful, no associate
can be of any help. The mind alone is the cause of virtue and piety.

600. Adhyatma is anything that depends on the mind. Here it is, as
explained by the commentator, used for yoga-dharma as depending upon or
as an attribute of the mind. Generally speaking, all speculations on the
character of the mind and its relations with external objects are
included in the word Adhyatma.

601. After Bhrigu's discourse to Bharadwaja this question may seem to be
a repetition. The commentator explains that it arises from the
declaration of Bhishma that Righteousness is a property of the mind, and
is, besides, the root of everything. (V 31, sec. 193, ante). Hence the
enquiry about Adhyatma as also about the origin of all things.

602. The word rendering 'perceptions' is Vijnanani. 'Cognitions' would
perhaps, be better.

603. Generally, in Hindu philosophy, particularly of the Vedanta school,
a distinction is conceived between the mind, the understanding, and the
soul. The mind is the seat or source of all feelings and emotions as also
all our perceptions, or those which are called cognitions in the Kantian
school, including Comparison which (in the Kantian school) is called the
Vernuft or Reason. This last is called the Understanding or buddhi. The
soul is regarded as something distinct from both the body and the mind.
It is the Being to whom the body and the mind belong. It is represented
as inactive, and as the all-seeing witness within the physical frame. It
is a portion of the Supreme Soul.

604. Goodness includes all the higher moral qualities of man. Passion
means love, affection, and other emotions that appertain to worldly
objects. Darkness means anger, lust, and such other mischievous
propensities.

605. I follow Nilakantha in his grammatical exposition of this verse. The
meaning, however, is scarcely clear. The identity of the Understanding or
intelligence with the senses and the mind may be allowed so far as the
action of the three qualities in leading all of them to worldly
attachments is concerned. But what is meant by the identity of the
Understanding with all the objects it comprehends? Does Bhishma preach
Idealism here? If nothing exists except as it exists in the
Understanding, then, of course, with the extinction of the Understanding,
all things would come to an end.

606. Brown and other followers of Reid, whether they understood Reid or
not, regarded all the perceptions as only particular modifications of the
mind. They denied the objective existence of the world.

607. The commentator explains this verse thus, although as regards the
second line he stretches it a little. If Nilakantha be right, K.P. Singha
must be wrong. Generally, however, it is the known incapacity of the
ocean to transgress its continents that supplies poets with
illustrations. Here, however, possibly, the rarity of the phenomenon,
viz., the ocean's transgressing its continents, is used to illustrate the
rare fact of the intelligence, succeeding by yoga power, in transcending
the attributes of Rajas, Tamas and Sattwa.

608. on the other hand, directing one's thoughts boldly to it, one should
ascertain its cause and dispel that cause, which, as stated here, is
Passion.

609. The first two words of the second line are those of verse 5 of See,
I, Manu.

610. Kathanchit is explained by Nilakantha as 'due to great ill-luck.'

611. I do not follow Nilakantha in rendering this verse.

612. The soul is said to be only a witness or spectator and not an actor.
The Rishis understood by the soul the being to whom the mind, the senses,
etc., all belong. Could the idea of the inactive and unsinning Soul have
arisen from observation of the moral principle of Conscience which
discriminates between right and wrong, and acts, therefore, as an
impartial judge, or watches everything like an uninterested spectator?
European moralists generally attribute two other functions to the
Conscience, viz., impelling us to do the right and avoid the wrong, and
approving when right is done and wrong avoided. But these functions may
easily be attributed to some other principle. At any rate, when the
question is one of nomenclature only, the last two functions may be taken
away and the word Soul applied to indicate the Conscience as the faculty
of discrimination only.

613. The qualities here referred to are those of Sattwa (goodness), Rajas
(passion), and Tamas (darkness). What is meant by this verse is that such
a person transcends the qualities instead of the qualities transcending
him and his acts.

614. Nilakantha takes the third line as elliptical and is for supplying
te labhante.

615. I follow the commentator in his exposition of this verse.
Anavisandhipurvakam is explained as nishkamam. Ubhayam is
prachinamaihikam cha karmam. Apriyam is equivalent to vadham. The
substance of priyam, etc., is thus given: Moksham prati tu karmanah
karanatwam duranirastam.

616. Aturam is explained as pierced by lust, wrath, etc. Asuyate is
equivalent to dhikkaroti. Janah is explained by the commentator as
parikshakah but it would be better to take it as standing for people
generally. Tasya is an instance of the genitive for the accusative. Tat
refers to nindyam karma, sarvatah means sarvashu yonishu. Janayati Janena
dadati. The object of the verse is to show that sinful acts produce fear
both here and hereafter.

617. Loka is in the locative case, the final vowel indicating to the
locative having been dropped for sandhi. Niravishan is an adverb,
equivalent to samyak-abhinivesam kurvan. Tattadeva means "those and
those" i.e., possessions, such as putradaradikam. Kusalan is
sarasaravivekanipunan. Ubhayam is explained as karma-mukhin and
sadyomuktim. Bhisma here points out the superiority of the latter kind of
Emancipation over the former; hence Vedic acts or rites must yield to
that yoga which drills the mind and the understanding and enables them to
transcend all earthly influences.

618. The soul-state is the state of purity. One falls away from it in
consequence of worldly attachments. One may recover it by yoga which aids
one in liberating oneself from those attachments.

619. The three words used here are vichara, viveka, and vitarka. They are
technical terms implying different stages of progress in yoga. The
commentator explains them at length.

620. Everything that man has is the product of either exertion or
destiny; of exertion, that is, as put forth in acts, and destiny as
dependent on the acts of a past life or the will of the gods or pure
chance. Yoga felicity is unattainable through either of these two means.

621. Sankhya is understood by the commentator as implying Vedanta-vichara.

622. This verse is a triplet. The commentator explains that Vedanta in
the second line means Sankhya. I think, this is said because of the
agreement between the Vedanta and the Sankhya in this respect
notwithstanding their difference in other respects. The object of the
verse is to say that according to the Sankhya, there is no necessity for
silent recitation of mantras. Mental meditation, without the utterance of
particular words, may lead to Brahma.

623. Both declare, as the commentator explains, that as long as one does
not succeed in beholding one's Soul, one may silently recite the Pranava
or the original word Om. When, however, one succeeds in beholding one's
Soul, then may one give up such recitation.

624. There are two paths which one in this world may follow. One is
called Pravritti dharma and the other Nrivritti dharma. The first is a
course of actions; the second of abstention from actions. The attributes
indicated in 10 and 11 belong to the first course or path. They are,
therefore, called Pravartaka yajna or Sacrifice having its origin in
Pravritti or action.

625. i.e., he should first cleanse his heart by observing the virtues
above enumerated.

626. Samadhi is that meditation in which the senses having been all
withdrawn into the mind, the mind, as explained previously, is made to
dwell on Brahma alone.

627. The end declared by Bhishma in the previous section is the success
of yoga, or freedom from decrepitude and death, or death at will, or
absorption into Brahma, or independent, existence in a beatific condition.

628. It should be noted that 'hell,' as here used, means the opposite of
Emancipation. Reciter may attain to the joys of heaven, but compared to
Emancipation, they are hell, there being the obligation of rebirth
attached to them.

629. Even this is a kind of hell, for there is re-birth attached to it.

630. Aiswvarya or the attributes of godhead are certain extraordinary
powers attained by yogins and Reciters. They are the power to become
minute or huge in shape, or go whither soever one will, etc. These are
likened to hell, because of the obligation of re-birth that attaches to
them. Nothing less than Emancipation or the absorption into the Supreme
Soul is the end that should be striven for.

631. in the Bengal texts there is a vicious line beginning with Prajna,
etc, The Bombay text omits it, making both 10 and 11 couplets, instead of
taking 11 as a triplet.

632. Na samyuktah is explained by the commentator as aviraktopi hathena
tyaktabhogah.

633. For there no forms exist to become the objects of such functions.
All is pure knowledge there, independent of those ordinary operations
that help created beings to acquire knowledge.

634. The six Angas are Siksha, Kalpa, Vyakarana, Nirukta, Chhandas,
Jyotish.

635. i.e., an insight not obtained in the ordinary way but by intuition.

636. K.P. Singha mistranslates the word sadhaye. It means 'I go', and not
'I will strive etc.' The Burdwan translator is correct.

637. Work and Abstention from work are the two courses of duty prescribed
or followed.

638. It seems that Vikrita had given away a cow. He had then made a gift
to Virupa of the merit he had won by that righteous act.

639. Picking solitary grains from the crevices in the fields after the
crops have been gathered and taken away.

640. He gave me the merit he won by giving away one cow. I wish to give
him in return the merit I have won by giving away two cows.

641. Verses 107 and 108 are rather obscure. What the king says in 107
seems to be that you two have referred your dispute to me who am a king.
I cannot shirk my duty, but am bound to judge fairly between you. I
should see that kingly duties should not, so far as I am concerned,
become futile. In 108 he says, being a king I should discharge the duties
of a king, i.e., I should judge disputes, and give, if need be, but never
take. Unfortunately, the situation is such that I am obliged to act as a
Brahmana by taking what this particular Brahmana is desirous of offering.

642. This verse also seems to be very obscure. The king's natural
inclination, it seems, prompts him to oblige the Brahmana by accepting
his gift. The ordinances about kingly duties restrain him. Hence his
condemnation of those duties. In the second line, he seems to say that he
is morally bound to accept the gift, and intends to make a gift of his
own merits in return. The result of this act, he thinks, will be to make
both courses of duty (viz., the Kshatriya, and the Brahmana's) produce
the same kind of rewards in the next world.

643. This is not Emancipation, but merely terminable felicity.

644. Attains to Emancipation or Absorption in-to the essence of Brahma.

645. These are Direct knowledge (through the senses), Revelation,
Inference, and Intuition.

646. The first six are Hunger, Thirst, Grief, Delusion, Disease, and
Death. The other sixteen are the five breaths, the ten senses, and the
mind.

647. I think, K.P. Singha misunderstands this verse. Three different ends
are spoken of. One is absorption into Brahma; the other's enjoyment of
ordinary felicity, which, of course, is terminable, and the last is the
enjoyment of that felicity which is due to a freedom from desire and
attachments; 126 speaks of this last kind of felicity.

648. In the second line saraddham is not an indeclinable; or, if it be
taken as such, the sense may still remain unaltered. What the monarch
does is to call upon the Brahmana to share with the monarch the rewards
that the monarch had won.

649. The sense seems to be that yogins attain to Brahma even here;
whereas Reciters attain to him after death.

650. The fact is, I do not know anything of Him, but still I profess to
worship him. This is false behaviour. How shall I be rescued from such
falsehood? This is what Vrihaspati says.

651. The Chhandas are the rules of Prosody as applicable to the Vedic
hymns. Jyotish is astronomy. It forms an Anga of the Vedas. Nirukta
furnishes rules for interpreting obscure passages of the Vedas, and also
gives the meanings of technical or obscure words used therein. Kalpa is
the description of religious rites. Siksha is the science of
Pronunciation as applied to Vedic hymns and mantras.

652. They who believe that happiness is not eternal and that, therefore,
they should not Pursue it, withdraw themselves from pious acts which lead
to that happiness. They seek Knowledge as the best means for avoiding all
that is transitory and changeful. They seek moksha or complete
Emancipation which has been described in the previous sections.

653. The meaning of 'hell' as applied in such passages has been explained
before.

654. This is a highly aphoristic line. I give the sense by expanding the
words. By 'acts' here is meant 'sacrifices and other religious
observances.' The intention of Vrihaspati is to enforce the Propriety of
acts, for without acts, the ends of life cannot, he maintains, be secured.

655. The sense is that one should devote oneself to acts as a sort of
preparation. Afterwards one should abandon them for obtaining the higher
end. Acts, therefore, have their use, and help one, though mediately, in
the acquisition of Brahma.

656. The mind and acts have created all things. This has been explained
in the last verse of section 190 ante. Both are good paths, for by both,
good end maybe attained, viz., the highest, by drilling the mind, as also
(mediately) by acts (as explained in verse 14 above). The fruits of
actions must be mentally abandoned if the highest end is to be attained;
i.e., acts may be gone through, but their fruits should never be coveted.

657. Nilakantha explains the grammar of the first line differently. His
view is yatha chakshurupah praneta nayako, etc. A better construction
would be yatha chaksha pranetah (bhavati) etc.

658. This verse may be said to furnish the key of the doctrine of karma
or acts and why acts are to be avoided by persons desirous of Moksha or
Emancipation. Acts have three attributes: for some are Sattwika (good),
as sacrifices undertaken for heaven, etc., some are Rajasika (of the
quality of Passion), as penances and rites accomplished from desire of
superiority and victory; and some are Tamasika (of the quality of
Darkness), as those undertaken for injuring others, notably the Atharvan
rites of Marana, Uchatana, etc.: this being the case, the Mantras,
without acts, cannot be accomplished, are necessarily subject to the same
three attributes. The same is the case with rituals prescribed. It
follows, therefore, that the mind is the chief cause of the kind of
fruits won, i.e., it is the motive that determines the fruits, viz., of
what kind it is to be. The enjoyer of the fruit, of course, is the
embodied creature.

659. There can be no doubt that Nilakantha explains this verse correctly.
It is really a cruce. The words Naro na samsthanagatah prabhuh syat must
be taken as unconnected and independent. Na samsthana gatah is before
death. Prabhuh is adhikari (jnanphale being understood). K.P. Singha
gives the sense correctly, but the Burdwan translator makes nonsense of
the words.

660. The subject of this verse as explained by the commentator, is to
inculcate the truth that the result of all acts accomplished by the body
is heaven where one in a physical state (however subtile) enjoys those
fruits. If Emancipation is to be sought, it must be attained through the
mind.

661. The sense depends upon the word acts. If acts are accomplished by
the mind, their fruits must be enjoyed by the person in a state in which
he will have a mind. Emancipation cannot be achieved by either recitation
(japa) or Dhyana (meditation), for both these are acts. Perfect
liberation from acts is necessary for that great end.

662. viz., Taste. etc.

663. Existent, line atom; non-existent, line space; existent-nonexistent,
line Maya or illusion.

664. Aswabhavam is explained by the commentator as Pramatri-twadi vihinam.

665. i.e., one sees one's own soul.

666. i.e., which, though one, divides itself into a thousand form like
the image of the moon in a quantity of agitated water.

667. The analogy consists in this: good and evil fruits, though
incompatible, dwell together; similarly, knowledge, though not material,
resides in the material body. Of course, knowledge is used here in the
sense of the mind or the understanding.

668. It is difficult to understand why the idea of lamps set on trees is
introduced here.

669. The analogy is thus explained. Fire, when fed, bursts into flames.
When not fed, it dies out, but is not destroyed, for with new fuel the
flames may be brought back. The current of the wind ceases, but does not
suffer extinction; for if it did, there would be no current again. The
same is the case with the rays of the Sun. They die in the night, to
reappear in the morning. The rivers are dried up in summer and refilled
during the rains. The body, once dissolved, appears in another form. It
will be seen that the weakness of the reasoning is due only to incorrect
notions about the objects referred to.

670. Exists in its own nature, i.e., unaffected by attributes and
qualities and accidents.

671. Some of the Bengal texts read sumahan and subuddhih in the second
line. Of course, this is incorrect. The true reading is samanah and
sabuddhih, meaning 'with mind and with understanding.' In the Bombay
edition occurs a misprint, viz., sumanah for samanah. Nilakantha cites
the correct readings.

672. The Burdwan translator misunderstands the word Linga as used in both
14 and 15. K.P. Singha also wrongly renders that word as it occurs in 15.
The commentator rightly explains that Linga has no reference to
Linga-sarira or the invisible body composed of the tanmatra of the primal
elements, but simply means the gross body. In 14, he says, Lingat
sthuladehat, Lingam tadeva dehantaram. In 15, anena Lingena Savibhutena.
Adristhah means alakshitah. A little care would have removed such
blunders.

673. The commentator cites the Gita which furnishes a parallel passage,
viz., Indriyani paranyahurindriyebhyah param manah, etc.

674. This verse seems to show that the Rishis had knowledge of
spectacles, and probably also, of microscopes. The instrument that shewed
minute objects must have been well known, otherwise some mention would
have been made of it by name. The commentator calls it upanetra.

675. By death on sleep.

676. Yugapat means simultaneous: atulyakalam means differing in point of
time in respect of occurrence: kritsnam qualifies indriyartham; Vidwan
means Sakshi; and ekah, independent and distinct. What is intended to be
said here is that when the soul, in a dream, musters together the
occurrences and objects of different times and places, when, in fact,
congruity in respect of both time and place does not apply to it, it must
be regarded to have an existence that is distinct and independent of the
senses and the body.

677. The object of this is to show that the Soul has only knowledge of
the pleasures and pains arising in consequence of Sattwa and Rajas and
Tamas and in connection with the three states of the understanding due to
the same three attributes. The Soul, however, though knowing them, does
not enjoy or suffer them. He is only the silent and inactive Witness of
everything.

678. The object of the simile is to show that as wind is a separate
entity although existing with the fire in a piece of wood, so the Soul,
though existing with the senses is distinct from them.

679. The Bengal texts read indriyanam which I adopt. The Bombay edition
reads indriyendriyam, meaning the sense of the senses, in the same way as
the Srutis declare that is the Prana of Prana, the eye of the eye, the
ear of the ear, etc., Sravanena darsanam tatha kritam is 'apprehended by
the ear,' i.e., as rendered above, 'apprehended through the aid of the
Srutis.'

680. The commentator uses the illustration of a tree. Before birth the
tree was not; and after destruction, it is not; only in the interim, it
is. Its formlessness or nothingness is manifest from these two states,
for it has been said that which did not exist in the past and will not
exist in the future cannot be regarded as existing in the present.
Tadgatah is explained by the commentator as udayastamanagatah or
taddarsinah.

681. Both the vernacular translators render the second line incorrectly.
The first line is elliptical, and would be complete by supplying asannam
pasyanti. The paraphrase of the second line is Pratyayannam Jneyam
Jnanabhisamhitam(prati)ninisante. Jneyam is explained by the commentator
as prapancham. Jnanabhisamhitam means that which is known by the name of
Knowledge, i.e., Brahma, which has many similar names some of which the
commentator quotes such as Satyam (truth), Jananam (knowledge), Anantam
(infinite), Vijnanam (true knowledge), Anandam (joy or happiness).

682. Tamas is another name for Rahu. The first line, therefore, refers to
the manner in which an eclipse occurs. There is no absolute necessity,
however, for taking it as an allusion to the eclipse. The meaning may be
more general. Every day, during the lighted fortnight, the moon gains in
appearance, as, indeed, every day, during the dark fortnight, it loses in
appearance. It may, therefore, be said that darkness approaches it or
leaves it for eating it away or discovering it more and more. The actual
process of covering and discovering cannot be noticed. This circumstance
may be taken as furnishing the simile. In verse 21, similarly, tamas is
capable of a wider meaning. In 22, the word Rahu is used. It should be
explained, however, that Rahu is no imaginary monster as the Puranas
describe but the descending node of the moon, i.e., a portion of space in
and about the lunar orbit.

683. This is a very difficult verse and the distinction involved in it
are difficult to catch. Of course, I follow the commentator in rendering
it. What is said here is that in a dream, Vyakta (manifest body) lies
inactive, while the Chetanam (the subtile form) walks forth. In the state
called Sushupti (deep slumber which is like death) the indriyasamyuktam
(the subtile form) is abandoned, and Jnanam (the Understanding), detached
from the former, remains. After this manner, abhava (non-existence, i.e.,
Emancipation) results from destruction of bhavah or existence as subject
to its known conditions of dependence on time, manner of apprehension,
etc., for Emancipation is absorption into the Supreme Soul which is
independent of all the said conditions. The commentator explains that
these observations become necessary to show that Emancipation is
possible. In the previous section the speaker drew repeated illustrations
for showing that the soul, to be manifest, depended on the body. The
hearer is, therefore, cautioned against the impression that the soul's
dependence on the body is of such an indissoluble kind that it is
incapable of detachment from the body, which of course, is necessary for
Emancipation or absorption into the Supreme Soul.

684. Caswasasya is an instance of Bhavapradhananirdesa, i.e., of a
reference to the principal attribute connected by it.

685. Indriaih rupyante or nirupyante, hence Indriyarupani.

686. The objects to be abandoned are those which the senses apprehend and
those which belong to primordial matter. Those last, as distinguished
from the former, are, of course, all the linga or subtile forms or
existents which are made up of the tanmatras of the grosser elements.

687. Or, regains his real nature.

688. I adopt the Bombay reading aptavan instead of the Bengal reading
atmavit. Pravrittam Dharmam, as explained previously, is that Dharma or
practice in which there is pravritti and not nivritti or abstention.

689. The sense is this: by abstaining from the objects of the senses one
may conquer one's desire for them. But one does not succeed by that
method alone in totally freeing oneself from the very principle of
desire. It is not till one succeeds in beholding one's soul that one's
principle of desire itself becomes suppressed.

690. The separate existence of an objective world is denied in the first
clause here. All objects of the senses are said here to have only a
subjective existence; hence the possibility of their being withdrawn into
the mind. The latest definition of matter, in European philosophy, is
that it is a permanent possibility of sensations.

691. Te is explained by the commentator as Brahmabhigatah. K.P. Singha
wrongly renders the last foot of the second line. The Burdwan version is
correct.

692. Te in the first line is equal to tava.

693. I follow the commentator in so far as he is intelligible. It is
evident that the words Jnanam and Jneyam are used in the original not
consistently throughout.

694. The meaning seems to be this: ordinary men regard all external
objects as possessing an independent existence, and their attributes also
as things different from the substances which own them. The first step to
attain to is the conviction that attributes and substances are the same,
or that the attributes are the substances. This accords with the European
Idealism. The next stage, of course, is to annihilate the attributes
themselves by contemplation. The result of this is the attainment of
Brahma.

695. Antaratmanudarsini is explained by the commentator as "that which
has the Antaratman for its anudarsin or witness. The Burdwan translator
is incorrect in rendering the second line.

696. The first 'knowledge' refers to the perception of the true
connection between the Soul and the not-Soul. 'Fruits' mean the physical
forms that are gained in new births. The destruction of the understanding
takes place when the senses and the mind are withdrawn into it all of
them, united together, are directed towards the Soul. Jneyapratishthitam
Jnanam means, of course, knowledge of Brahma.

697. The commentator explains that sorrow arises from the relation of the
knower and the known. All things that depend upon that relation are
transitory. They can form no part of What is eternal and what transcends
that relation.

698. I take the obvious meaning, instead of the learned explanation
offered by Nilakantha.

699. The very Yogins, if led away by the desire of acquiring
extraordinary powers and the beatitude of the highest heaven do not
behold the Supreme.

700. Gunam, literally, attributes; hence objects possessed of attributes.

701. That which is called the external world has no objective existence.
It is purely subjective. Hence, it is the mind that sees and hears and
touches the mind itself.

702. This verse is a cruce. There can be no doubt that Nilakantha's
explanation is correct. Only, as regards budhyavara I am disposed to
differ from him very slightly. The grammar of the first line is this;
'Gunadane manah sada budhiyaraya; viprayoge cha tesham budhyavaraya.' Now
'Gunadana' means the 'adana' (destruction) of 'guna'. (This root da means
to cut). What is meant by the destruction of 'guna' or attribute or
earthly objects is merging them in the buddhi by yoga; in other words, a
withdrawal of the senses into the mind, and the senses and the mind into
the understanding. "Viprayoga cha tesham" means 'in their separation,'
i.e., when these objects are believed to be real and as existing
independently of the mind. The result of this would be the acquisition of
'budhyavara,' implying the acquisition of those very objects. In the case
of yogins, whose minds may be in such a frame, the powers called
'asiswaryya' are acquired. There is no especial necessity, however, for
taking the case of yogins.

703. What is said here is that Happiness and Sorrow have an end, though
it may not be seen, and the Soul will surely come to its final resting
place. This accords with the doctrine of infinite spiritual improvement.

704. Rishavam sarvattwam literally means 'the bull of Sattwatas'.
Ordinarily, it is an appellation of Krishna, the prince of the Sattwatas
or Yadavas. Here, however, the word is used to signify persons prizing
the attribute of Goodness; hence righteous persons.

705. Prajapati literally means 'lord of creatures.' It is a name applied
to those sons of Brahman who begat children.

706. Samavartin is another name for Yama the punisher of the wicked.

707. Nirapekshan is explained by Nilakantha as nirayameva ikshante tan,
i.e., those who have their gaze directed towards hell alone. The Burdwan
translator takes it as indicative of houseless or nomadic habits, upon
what authority, it is not plain.

708. K.P. Singha takes Naravara as the name of a tribe. Of course, it is
a careless blunder.

709. I think K.P. Singha misunderstands this verse. All the texts agree
in reading it in the same way. To take it, therefore, as implying that
the sinful races, by warring with one another, suffered destruction is
doing violence to the word Rajanath. There can be no doubt that
Sandhyakala means the period of junction between the two ages (Treta and
Dwapara). It is called terrible. It was at this time that, that dreadful
famine occurred which compelled the royal sage Viswamitra to subsist on a
canine haunch. Vide Ante.

710. The correct reading is Mahatmana (instrumental) implying Krishna.
The Bengal reading Mahatmavan is vicious. K.P. Singha has rendered the
verse correctly. The Burdwan translator, with Nilakantha's note before
him (for he uses the very words of the commentator), adheres to the
vicious reading and mistranslates the verse.

711. This verse evidently shows that there was dispute about Krishna's
supremacy, as Professor Weber guesses The Krishna-cult was at first
confined among a small minority, Sisupala's and Jarasandha's
unwillingness to admit the divinity of Krishna distinctly points to this.

712. This is certainly a very fanciful etymology of the word Sanatana
which ordinarily implies eternal.

713. Atma Atmanah is explained by Nilakantha as jivasya paramarthikam
swarupam.

714. Swamatmanam is Pratyathatmyam.

715. The sense is that when all men are equal in respect of their
material cause, why are such differences in the srutis and the smritis
about the duties of men?

716. The meaning seems to be this: in the beginning of every celestial
yuga, i.e., when the Supreme Being awaking from sleep desires to create
creatures anew, an creatures or beings start again into life. With such
starting of every being, the rules that regulate their relations and acts
also spring up, for without a knowledge of those rules, the new creation
will soon be a chaos and come to an end. Thus when man and woman start
into life, they do not eat each other but combine to perpetuate the
species. With the increase of the human species, again, a knowledge
springs up in every breast of the duties of righteousness and of the
diverse other practices, all of which help to regulate the new creation
till the Creator himself, at the end of the yuga, once more withdraws
everything into himself.

717. i.e., the body.

718. What is meant seems to be this: there can be no river without water.
A river cannot exist without water. When a river is mentioned, water is
implied. The connection between a river and water is not an accident but
a necessary one. The same may be said of the sun and its rays. After the
same manner, the connection between the Soul and the body is a necessary
one and not an accident. The Soul cannot exist without a body. Of course,
the ordinary case only is referred to here, for, by yoga, one can
dissociate the Soul from the body and incorporate it with Brahma.

719. The mind his no existence except as it exists in the Soul. The
commentator uses the illustration of the second moon seen by the eye in
water, etc., for explaining the nature of the Mind. It has no real
existence as dissociated from the Soul.

720. Swabhavahetuja bhavah is explained by the commentator as the
virtuous and vicious propensities. (Swabhava purvasamskara; sa eva
heturyesham karmanam layah bhavah). 'All else,' of course, means Avidya
or Maya, which flows directly from Brahma without being dependent on past
acts. The meaning, then, is this: as soon as the Soul takes a new form or
body, all the propensities and inclinations, as dependent on its past
acts, take possession of it, Avidya or Maya also takes possession of it.

721. Both the vernacular translators have wrongly rendered this verse,
notwithstanding the help they have derived from Nilakantha's gloss. The
fact is, the gloss itself sometimes requires a gloss. Verses 3 and 4 and
connected with each other. In verse, 3, the speaker mentions two
analogies viz., first, that of iron, which is inanimate, following the
loadstone, and, second, of Swabhavahetuja bhavah (meaning, as already
explained, all such consequences as are born of the acts of previous
lives), as also anyadapi, i.e., all else of a similar nature, meaning, of
course, the consequences of 'Avidya' or 'Maya' which flow directly from
Brahma instead of former acts. In verse 4, reference is again made to
avyaktajabhavah, meaning propensities and possessions born of 'Avidya' or
'Maya'. This is only a repetition, in another form, of what has already
been stated in the second line of verse 3. The commentator explains this
very clearly in the opening words of his gloss. After this comes the
reference to the higher propensities and aspirations that are in the
Soul. The grammar of the line is this: Tadvat Kartuh karanalakshanah
(bhavah) karanat abhisanghathah. The plain meaning, of course, is that
like all the darker and indifferent propensities and possessions that
come to the Soul in its new life, born of the acts of past lives, all the
higher aspirations also of the Soul come to it from Brahma direct. The
word karana is used in both instances for Brahma as the Supreme Cause of
everything.

722. The sense is this: In the beginning there was nothing save the
Chit-Soul. Existent objects exist only because of Ignorance having
defiled the Soul. Their connection again with the Soul is not absolute
and necessary, That connection may be destroyed without the Soul losing
anything. What is intended to be conveyed by this verse is that at first,
i.e., before the creation, there was nothing, except jiva or the Soul
with Knowledge alone for its indicating attribute. The things mentioned,
viz., earth, etc., were not. Nor do they inhere to jiva with even
Ignorance or Delusion for its indicating attribute, i.e., to the born,
Soul. The born Soul may seem to manifest all those attributes, but it is
really independent of or separate from them. Their connection with the
Soul, as already said, is neither absolute nor eternal. In the next
verse, the speaker explains the nature of those manifestations.

723. The connection between earth, etc., with the Soul has before been
said to be neither absolute nor eternal. Whence then that connection? In
6, it is said that all the apprehensions of the Soul with regard to
earth, etc., are due to Ignorance or Delusion flowing directly from
Brahma and assailing it thereafter. The apprehension of the Soul that it
is a man or an animal, that it has a body, that it is acting, etc., are
to borrow the commentator's illustration, just like that of one's being a
king in a dream who is not, however, really a king, or of one's being a
child who is not, however, really a child. Being eternal or without
beginning its first existence under the influence of Delusion is
untraceable. As long, again, as it has Knowledge alone for its attribute,
it remains indestructible, i.e., free from the mutations of existence. It
occurs in every creature, i.e., in man and beast.

724. The sense seems to be this: In consequence of desires the Soul
manifests itself in some form of existence. In that state it acts. Those
acts again lead to desires anew, which, in their turn, bring on new forms
or states of existence. The circle of existence or life thus goes on,
without beginning and without end.

725. The Cause is ignorance. The Effect is the body and the senses of a
particular form of existence. When the creature, in consequence of this
union, engages in acts, these latter become causes for new states of
existence.

726. The object of this verse is to reiterate the doctrine that the
possession of the body and the senses, etc., does not after the state of
the Soul. The Soul is really unattached to these though it may apparently
exist in a state of union with them, like the wind, which existing in a
state of apparent union with the dust it bears away is even at such times
pure by itself and as a substance, exists separately.

727. The Vedas contain declarations of both kinds, ix., they urge to
action as also to abstention from action. The former is necessary as a
stepping stone to the latter. Such men are rare as understand the
declarations of the Vedas in this way and as conform by their conduct to
those declarations thus. What is seen, on the other hand, is that some
betake themselves to acts and some to abstention from acts. The second
line of the verse has been expanded a little in the translation,
following Nilakantha's gloss.

728. Deha-yapanam means destruction of the connection the body has with
the soul. In the second line, the performance of acts is prescribed only
as a preparation, for act contribute to purity of the Soul. Acts should
not, the speaker says, be performed from desire of fruit, viz., heaven,
by one desirous of Emancipation. K.P. Singha omits the first line of the
verse, but gives the sense of the second line correctly. The Burdwan
translator mis-understands the gloss he quotes and makes nonsense of the
verse.

729. Vipakram is explained by Nilakantha as pakahinam; and
apakvakashayakhyam as apakva-kashaye pumsi akhya upadesah yasya lam etc.

730. Anuplavan is anusaran; akramya means upamridya.

731. Vijnana here means the loss or absence of knowledge.

732. Yathartham, i.e., for the true objects of life, viz., for acting
righteously and accomplishing emancipation.

733. At first there was only jiva or the Soul having knowledge alone for
its attribute. When it became clothed with Ignorance, the universe sprang
up around it. Consciousness is due to that union of the Soul with
Ignorance. Hence, all things rest on Consciousness, and Consciousness is
the root of all sorrow.

734. The sense of this verse seems to be this: if all things rest on
Consciousness which is an attribute of Ignorance or Delusion, why then
this uniformity instead of the irregularity that characterises all
perceptions in dreams? The answer is that the uniformity is the result of
Past acts, of acts which are due to Consciousness. These produce
uniformity of perceptions even as time, subject to its own laws, produces
the phenomena of the seasons with uniformity.

735. I have expanded the last line for bringing out the meaning of the
word nasyati clearly. Of course, I follow Nilakantha's explanation of the
simile.

736. In the Srutis it is said that Brahma has two attributes, Vidya
(Knowledge), and Avidya (Ignorance) with Maya (delusion). it is in
consequence of this Maya that chit-souls or jivas become attached to
worldly things. It is in consequence of this Maya that persons, even when
they understand that all is nought, cannot totally dissociate themselves
from them.

737. Mana is explained by the commentator as worship of one's own self;
Darpa is freedom from all restraints; and Ahankara is a complete
disregard of others and centering all thoughts on ones own self. Here
Ahankara is not Consciousness.

738. Kritalakshanah is explained by the Commentator as Kritaswikarah.

739. The force of the simile lies in this: Prakriti binds Kshetrajna or
the Soul and obliges it to take birth, etc. Women are Prakriti, men are
Souls. As the Soul should seek to avoid the contact of Prakriti and
strive for emancipation, even so should men seek to avoid women. It
should be added that women, in almost all the dialects of India derived
from Sanskrit, are commonly called Prakriti or symbols of Prakriti, thus
illustrating the extraordinary popularity of the philosophical doctrine
about Prakriti and Purusha.

740. Kritya is mantra-power or the efficacy of Atharvan rites. What is
said here is that women are as frightful as Atharvan rites which can
bring destruction upon even unseen foes. Rajasi antarhitah means that
they are sunk so completely in that attribute as to become invisible,
i.e., completely enveloped by that attribute.

741. The sense is this: parasitical vermin spring from sweat and other
filth emitted by the body. Children spring from the vital seed. In the
former case, it is Swabhava (nature) that supplies the active energy. In
the latter, the undying influence of previous acts and propensities
supply the active force. One's offspring, therefore, are like parasitical
vermin on one's body. Wisdom should teach disregard or indifference for
either.

742. This is a repetition of what has been asserted in various forms
before. Rajas (passion) is the cause of Pravritti or propensity for acts.
Sattwa (goodness) is enlightenment or the higher aspirations that lead to
Brahma. Both rest on Tamas (Darkness), the first immediately, the last
mediately. Chit or Jiva is pure Knowledge. When overtaken by Tamas or
Avyakta, it becomes clothed with that existence which is called life or
which we realise in the world, the conditions of that life being
Consciousness and Intelligence.

743. The Chit or Soul is all-Knowledge. When overspread with Ignorance or
Darkness, it becomes manifested by Intelligence and Consciousness, i.e.,
assumes a form or body. Knowledge overspread by Darkness, therefore, or
Knowledge with the attributes of Intelligence and Consciousness, is the
cause of Chit or soul or Jiva assuming a body. Such knowledge, therefore,
is called the seed of the body. Then, again, the tadvijam (the second
expression), i.e., the foundation on which knowledge overspread by
ignorance (or knowledge with the attributes of intelligence and
consciousness) rests, is, of course, pure Knowledge or chit or jiva or
Soul as it existed before life. It is only another form of repeating a
statement made several times before. Both the vernacular translators have
misunderstood the last half of the second line.

744. The meaning, of course, is that while in the mother's womb, the Soul
remembers the acts of past lives, and those acts influence and determine
the growth of its senses as also the character it will display in its new
life.

745. I do not follow Nilakantha in his grammatical exposition of the
second line. That exposition seems to be very far-fetched. Besides
tebhyah tyagat for tesham tyagat is no violence to grammar, the use of
the ablative in this sense not being infrequent in these writings.

746. Women have before (vide verse 9 of this section) been said to be the
embodiment of the senses and as antarhitah in Rajas or Passion. The
senses, therefore, are, it is concluded here, originated in Rajas. By the
destruction, again, of Rajas, they may be destroyed. What is wanted,
therefore, is the conquest of Rajas or Passion. This may be effected with
the aid of the eye whose vision has been sharpened by scriptural
knowledge.

747. After indriyartham, as explained by the commentator, prapyapi is
understood. There are two classes of indriyas, viz., those of knowledge
and those for the performance of acts. Escapes the obligation of rebirth,
i.e., attains to Emancipation.

748. Arthasamanyam is explained by Nilakantha as Phalasamyam Mokshakhyam
niratisayam. The Burdwan translator, while using the very words of the
commentator, mistranslates this verse: The speaker desires to show the
difference between the religion of Pravritti or acts and that of Nivritti
or abstention from acts. Those that follow the former cannot attain to
Emancipation. What they gain are certain good qualities mentioned in the
next verse, which, however, are equally gained by the followers of the
religion of Nivritti.

749. The vow of Krichcchra consists of certain fasts. Pass three days in
water, i.e., stand in tank or stream with water up to the chin.

750. The three Riks begin with Ritancha, Satyancha etc. Every Brahmana
who knows his morning and evening prayers knows these three Riks well.

751. "With the aid of the mind" means yoga Dehakarma means one whose acts
are undertaken only for the purpose of sustaining the body, i.e., one who
does no act that is not strictly necessary for supporting life; hence, as
the commentator explains, one who is free from all propensities leading
to external objects. Manovaham Pranan nudan, i.e., bringing to sending
the vital breaths to the duct called Manovaha or Sushumna. Though a
physical act, its accomplishment becomes possible only by a long course
of penances consisting in the withdrawal of the mind from external
objects. "Reducing the (three) attributes to a state of uniformity," as
explained by the commentator, means arriving at Nirvikalpa, i.e., at that
state of knowledge which is independent of the senses.

752. The Knowledge here spoken of is that knowledge which is independent
of the senses. What the speaker says is that such Knowledge is no myth
but is sure to arise. When it arises, its possessor comes to know that
the external world, etc., is only the mind transformed, like the sights
seen and sounds heard and thoughts cherished in a dream. In the second
line the results of that knowledge are declared. The mind of a Mahatma is
mantra-siddha, i.e., has won success by the meditation of the initial
mantra, or om; it is nitya, i.e., eternal, meaning probably that though
the result of Maya or Avidya, it is no longer subject to rebirth; it is
virajas, i.e., free from desire and passion, and lastly it is Jyotishmat
or luminous, meaning Omniscient and Omnipotent. The commentator cites a
passage from Vasishtha's treatise on yoga which declares the same results
as consequent on the attainment of Knowledge. It is, of course, implied
that in attaining to such a state, the mind as mind must be destroyed or
merged into the Soul and the Soul, with knowledge only for its attribute,
must exist. In the previous verse emancipation after death has been
spoken of. In this jivan-mukti or emancipation in life is referred to.

753. "Freeing oneself from the attributes of Passion and Darkness", i.e.,
by practising the religion of abstention from acts.

754. Adatte from da meaning to cut or destroy. Manasam volam as explained
by the commentator, is sankalpam, i.e., desires or purposes. The man of
ripe understanding, by doing this, attains to that knowledge which is not
subject to decay with age. Hence, such knowledge is superior to knowledge
acquired in the ordinary way.

755. Compassion may sometimes lead to excess of attachment, as in the
case of Bharata towards his little deer. The universe is the result of
acts because acts determine the character of the life the soul assumes.
In the case of Bharata, he was obliged to take birth as a deer in his
next life in consequence of all his thoughts in the previous life having
been centred on a deer.

756. K.P. Singha wrongly translates this verse. Tat should be supplied
before asnute; there is redundant va in the first line. The Burdwan
translator renders it correctly.

757. The buddhi here referred to is intelligence cleansed by scriptures.
Samahitam manak is, as explained by the commentator, mind freed from
anger and malice, etc., i.e., properly trained.

758. One should not covet, etc., like kingdoms and thrones in the case of
ordinary men. "Non-existent objects," such as sons and wives that are
dead or that are unborn or unwed.

759. Samsara, as explained by the commentator, means both this and the
other world. It is bound in speech in this sense, viz., that whatever is
spoken is never destroyed and affects permanently both the speaker and
the listener, so that not only in one life, but in the infinite course of
lives, the speaker will be affected for good or for evil by the words
that escape his lips. This fully accords with the discovery of modern
science, so eloquently and poetically enunciated by Babbage, of the
indestructibility of force or energy when once applied. How appalling is
the sanction (which is not a myth) under which evil speaking is forbidden.

760. Such self-disclosure destroys the effects of those acts and prevents
their recurrence.

761. Robbers laden with booty are always in danger of seizure. Even so
unintelligent men bearing the burdens of life are always liable to
destruction.

762. Nishpraiharena means Niruddhena as explained by the commentator.

763. I adopt the reading prakasela and the interpretation that Nilakantha
puts upon it.

764. K.P. Singha translates these words very carelessly. The Burdwan
translator, by following the commentator closely, has produced a correct
version. Kulmasha means ripe grains or seeds of the Phaselous radiatus.
Pinyaka is the cake of mustard seed or sesamum after the oil has been
pressed out. Yavaka means unripe barley, or, as the commentator explains,
raw barley powdered and boiled in hot water.

765. What is meant by the first line of the verse is this. The Soul had,
before the creation, only Knowledge for its attribute. When Ignorance or
Delusion, proceeding from Supreme Brahma, took possession of it, the Soul
became an ordinary creature, i.e., consciousness, mind, etc., resulted.
This Ignorance, therefore, established itself upon Knowledge and
transformed the original character of the Soul. What is stated in the
second line is that ordinary knowledge which follows the lead of the
understanding is affected by ignorance, the result of which is that the
Soul takes those things that really spring from itself to be things
different from itself and possessing an independent existence.

766. The correct reading, I apprehend, is upagatasprihah and not
apagatasprihah. Nilakantha is silent. All that he says is that the first
verse has reference to 'yogins,' the second to yogins and 'non-yogins'
alike. Both the vernacular translators adhere to apagatasprihah.

767. I expand verse 8 a little for giving its meaning more clearly than a
literal version would yield. All the impressions, it is said here, in
dreams, are due either to the impressions of this life or those received
by, the mind in the countless lives through which it has passed. All
those impressions, again, are well-known to the Soul though memory may
not retain them. Their reappearance in dreams is due to the action of the
Soul which calls them up from the obscurity in which they are concealed.
Avisena's theory of nothing being ever lost that is once acquired by the
mind and the recollection of a past impression being, due to a sudden
irradiation of the divine light, was, it seems, borrowed from Hindu
philosophy.

768. The sense is this: a particular attribute among the three, viz.,
Goodness or Passion or Darkness, is brought to the mind by the influence
of past acts of either this or any previous life. That attribute
immediately affects the mind in a definite way. The result of this is
that the elements in their subtile forms actually produce the images that
correspond with or appertain to the affecting attribute and the manner in
which it affects the mind.

769. Nothing less than yoga can discard or destroy them, for they really
spring from desires generated by past acts.

770. The Bombay reading Manohrishyan is better.

771. Both the external and the internal worlds are due to Consciousness,
which, in its turn, arises from delusion affecting the Soul. That which
is called the Mind is only a product of the Soul. The world both external
and internal, is only the result of Mind as explained in previous
sections. Hence the Mind exists in all things. What is meant by all
things existing in the Soul is that the Soul is omniscient and he who
succeeds in knowing the Soul wins omniscience.

772. The body is called the door of dreams because the body is the result
of past acts, and dreams cannot take place till the Soul, through past
acts, becomes encased in a body. What is meant by the body disappearing
in the mind is that in dreamless slumber the mind Mo longer retains any
apprehension of the body. The body being thus lost in the mind, the mind
(with the body lost in it) enters the Soul, or becomes withdrawn into it.
Nidarsanam is explained as Nischitadarsanam Sakshirupam. The sense of the
verse is that in dreamless slumber the senses are withdrawn into the
mind; the mind becomes withdrawn into the Soul. It is the Soul alone that
then lives in its state of original purity, consciousness and all things
which proceed from it disappearing at the time.

773. i.e., the mind becoming pure, he gains omniscience and omnipotence.

774. The Burdwan translator, using the very words of Nilakantha, jumbles
them wrongly together and makes utter nonsense of both the original and
the gloss.

775. Brahma cannot, as the commentator properly explains, be seized like
a creature by the horns. All that one can do is to explain its nature by
reason and analogy. It can be comprehended only in the way indicated,
i.e., by Pratyahara.

776. The commentator thinks that the Rishi alluded to in this verse is
Narayana, the companion and friend of Nara, both of whom had their
retreat on the heights of Vadari where Vyasa afterwards settled himself.
Tattwa here does not, the commentator thinks, mean a topic of discourse
but that which exists in original purity and does not take its colour or
form from the mind. Anaropitam rupam yasya tat.

777. The religion of Pravritti consists of acts. It cannot liberate one
from rebirth. The whole chain of existences, being the result of acts,
rests upon the religion of Pravritti. The religion of Nivritti, on the
other hand, or abstention from acts, leads to Emancipation or Brahma.

778. Nidarsarkah is explained by the commentator as equivalent to
drashtum ichcchan.

779. Avyakta or Unmanifest is Prakriti or primordial matter both gross
and subtile. That which transcends both Prakriti and Purusha is, of
course the Supreme Soul or Brahma. Visesham, is explained by the
commentator as 'distinguished from everything else by its attributes.'

780. i.e., as the commentator explains, Purusha is non-creating and
transcends the three attributes.

781. Asamhatau is explained by the commentator as atyantaviviktau.
Purushau implies the two Purushas, i.e., the 'Chit-Soul' and the Supreme
Soul.

782. The four topics are these: the points of resemblance between
Prakriti and Purusha, the points of difference between them: the points
of resemblance between Purusha and Iswara; and the points of difference
between them. The four considerations that cover these topics are absence
of beginning and end, existence as chit and in animation, distinction
from all other things, and the notion of activity.

783. Yoginastam prapasyanti bhagavantam santanam--even this is what
people always say to yoga and yogins.

784. The commentator in a long note explains that what is really implied
by this verse is that one should betake oneself to some sacred spot such
as Kasi for casting off one's life there. Death at Kasi is sure to lead
to Emancipation, for the theory is that Siva himself becomes the
instructor and leads one to that high end.

785. When divested of Rajas', i.e., freed from the senses and the
propensities derived from their indulgence.

786. Adehat is explained by the commentator as Dehapatat. Dehantat
applies to the destruction of all the three bodies. By the destruction
(after death) of the gross body is meant escape from the obligation of
rebirth. The karana body is a subtiler form of existence than the
Linga-sarira: it is, of course, existence it; Prakriti as mentioned in
verso 21.

787. Paropratyasarge means on the rise of a knowledge of Brahma. Niyati
is Necessity, in consequence of which jiva goes through an endless wheel
of existences; Bhavantaprabhavaprajna is
bhavanamanta-prabhavayorevaprajna yesham. The object of the verse is to
show that such mistaken persons as take the body, the senses, etc., and
all which are not-Self, to be Self, are always taken up with the idea
that things die and are born, but that there is nothing like emancipation
or a complete escape from rebirth.

788. 'By the aid of patience' is explained by the commentator as without
leaving their seats and changing the yoga attitude, etc. 'Withdrawing
themselves from the world of senses' means attaining to a state that is
perfectly independent of the senses and, therefore, of all external
objects. 'Adore the senses in consequence of their subtility,' as
explained by the commentator, is thinking of Prana and the Indriyas as
Self or Soul. I do not understand how this amounts to the statement that
such yogins attain to Brahma.

789. 'Proceeding according to (the stages indicated in) the scriptures'.
alludes to the well-known verses in the Gita, beginning with Indriyebhyah
parahyartha, etc. The several stages, as mentioned in those verses, are
as follows: Superior to the senses are their objects. Superior to the
objects is the mind. Superior to the mind is the understanding. Superior
to the understanding is the Soul. Superior to the Soul is the Unmanifest.
Superior to the Unmanifest is Purusha (Brahma). There is nothing above
Purusha. Dehantam is explained as that which is superior to Avyakta or
Unmanifest, hence Brahma or Purusha.

790. A flash of lightning repeatedly realised becomes a mass of blazing
light. Perhaps this is intended by the speaker.

791. In the Bengal texts, verse 28 is a triplet. In the second line the
correct reading is Dehantam.

792. Mara, Prakriti, and Purusha, or Effects, their material Cause, and
the Supreme Soul.

793. Nanapashandavashinah is another reading which is noticed by the
commentator. It is explained as 'censurers of diverse sects of
Lokayatikas.'

794. Panchasrotas implies the mind which is said to have five currents.

795. These are the annamaya, the pranamaya, the manomaya, the
vijnanamaya, and the anandamaya. For particulars, vide Wilson's Dict.

796. The verb used is nyavedayat, literally, 'represented,' i.e.,
'started' for discourse, or enquired into. The Burdwan translator renders
it 'exposed' or 'promulgated,' which, I think, is incorrect.

797. The Burdwan translator makes a ridiculous blunder by supposing that
Asuri obtained this knowledge in consequence of the questions of his
disciple. The fact is, samprishtah, as correctly explained the
commentator, means samyak prishta prasno yasya. K.P. Singha avoids the
error.

798. Kutumvini means at matron or the wife of a house-holder.

799. Either Markandeya or Sanatkumara, according to the commentator.

800. I slightly expand Sarvanirvedam according to the explanation given
by Nilakantha. The Sankhya doctrine proceeds upon the hypothesis that all
states of life imply sorrow. To find a remedy for this, i.e., to
permanently escape all sorrow, is the end of that philosophy.

801. These are the characteristics of that Delusion under which man takes
birth in this world and goes on living till he can permanently conquer
all sorrow.

802. The construction of the first foot is Atmano mrityuh Anatma, meaning
the Soul's death (or that which is called death) is the Soul's
extinction. Verse 24 recites the opinion of the Sceptics, not that of the
speaker. K.P. Singha mistranslates the verse. The Burdwan translator
renders it correctly.

803. This and all the following verses are statements of the sceptic's
arguments.

804. Verse 29 is highly terse. The words are grammatically unconnected
with one another. Only a few substantives have been used. These represent
the heads of the different arguments urged by sceptics for showing the
non-existence of anything besides the body which is seen and felt. I
have, of course, followed the commentator in his elaboration of the sense
of the verse. There can be no doubt that the commentator is right.

805. Some idea may be formed by the English reader of the extreme
terseness of these verses by attending to the elaborations contained
within the parentheses above. The exigencies of English grammar as also
of perspicuity have obliged me to use, even in the portions unenclosed,
more words than what occur in the original Sanskrit. All these verses are
cruces intended to stagger Ganesa.

806. Both the vernacular translators have rendered this verse wrongly.
This fact is, without clearly understanding either the text or the gloss,
they have used bits of the gloss without being able to convey any
intelligible idea. The gloss sometimes requires gloss to make it
intelligible. The commentator says that the theory of rebirth mentioned
in verse 34 is that Of the Sugatas or Buddhists. That theory is refuted
inverse 35. The objection to the Buddhistic theory is that mere ignorance
and karma cannot explain rebirth. There must be an indestructible Soul.
This the Buddhists do not allow, for they believe that Nirvana or
annihilation is possible. The argument, as sketched, proceeds in this
way: the being that is the result of the rebirth is apparently a
different being. What right have we to assert its identity with the being
that existed before? Ignorance and karma cannot _create_ a Soul though
they may affect the surroundings of the Soul in its new birth. The
objections to the Buddhistic theory became clear in the verses that
follow.

807. The sense is this: it is never seen in the world that the acts of
one person affect for good or for evil another person. If Chaitra exposes
himself to the night air, Maitra never catches cold for it. This direct
evidence should settle the controversy about the unseen, viz., whether
the acts of one in a previous life can affect another in a subsequent
life if there be no identity between the two beings in two lives.

808. It is needless to say that I have considerably elaborated the second
line of the verse, as a literal rendering would have been entirely
unintelligible. For example's sake I give that rendering; "That which is
separate Consciousness is also different. That from which it is, does not
recommend self."

809. If (as has already been said) the second Consciousness be the
resulting effect of the loss or destruction itself of the previous
Consciousness, then destruction is not annihilation, and, necessarily,
after Nirvana has been once attained, there may be a new Consciousness or
new birth, and, thus, after having again attained to Nirvana the same
result may follow. The Buddhistic Nirvana, therefore, cannot lead to that
final Emancipation which is indicated into the Brahmanical scriptures.

810. The Buddhists then, according to this argument, are not at all
benefited by asserting the existence of a permanent Soul unto which each
repeated Consciousness may inhere. The Soul, according to the Brahmanical
scriptures, has no attributes or possessions. It is eternal, immutable,
and independent of all attributes. The affirmance of attributes with
respect to the Soul directly leads to the inference of its
destructibility, and hence the assertion of its permanency or
indestructibility under such conditions is a contradiction in terms,
according to what is urged in this verse.

811. The commentator explains that the object of this verse is to point
out that the senses, when destroyed, merge into their productive causes
or the substances of which they are attributes. Of course, those causes
or substances are the elements or primordial matter. This leads to the
inference that though attributes may meet with destruction, yet the
substances (of which they are attributes) may remain intact. This may
save the Buddhist doctrine, for the Soul, being permanent and owing
consciousness, etc., for its attributes, may outlive, like primordial
matter, the destruction of its attributes. But the speaker urges that
this doctrine is not philosophical and the analogy will not hold.
Substance is conjunction of attributes. The attributes being destroyed,
the substance also is destroyed. In European philosophy too, matter, as
an unknown essence to which extension, divisibility, etc., inhere, is no
longer believed in or considered as scientific.

812. Here the speaker attacks the orthodox Brahmanical doctrine of the
character of the Soul.

813. Possibly because they art based on Revelation.

814. The first five are the effects of intelligence; the vital breaths,
of wind; and the juices and humours, of stomachic heat.

815. Intelligence is called avyaya because it leads to Emancipation which
is such. It is also called mahat because of its power to lead to Brahma
which is mahat. Tattwanischaya is called the seed of Emancipation because
it leads to Emancipation.

816. That path consists of yoga.

817. By casting off the mind one casts off the five organs of action. By
casting off the understanding, one casts off the organs of knowledge with
the mind.

818. i.e., in each of these operations three causes must exist together.

819. The inference is that the functions being destroyed, the organs are
destroyed, and the mind also is destroyed, or, the mind being destroyed,
all are destroyed.

820. The commentator correctly explains that na in nanuparyeta is the
nom. sing. of nri (man), meaning here, of course, the dreamer.
Nilakantha's ingenuity is certainly highly commendable.

821. Uparamam is yugapadbhavasya uchcchedam or extinction of the state of
association of the Soul with the understanding, the mind, and the senses.
This dissociation of the Soul from the understanding, etc., is, of
course, Emancipation. Emancipation, however, being eternal, the temporary
dissociation of the soul from the understanding, etc., which is the
consequence of dreamless sleep, is the result of Tamas or Darkness. That
dissociation is certainly a kind of felicity, but then it differs from
the felicity of Emancipation, which is everlasting, and which I is not
experienced in the gross body.

822. In this verse the speaker points out that the felicity of
Emancipation may at first sight seem to be like the felicity of dreamless
sleep, but that is only an error. In reality, the former is untouched or
unstained by darkness. Na krichechramanupasyati is the reading I take,
meaning "in which no one sees the slightest tincture of sorrow." The kind
of sorrow referred to is the sorrow of duality or consciousness of knower
and known. In Emancipation, of course, there cannot be any consciousness
of duality. Both the vernacular versions are thoroughly unmeaning.

823. In this verse the speaker again points out the similarity between
dreamless sleep and Emancipation. In both swakarmapratyayah Gunah is
discarded. Gunah, as explained by Nilakantha, means here the whole range
of subjective and objective existences from Consciousness to gross
material objects, swakarmapratyayah means karmahetu kavirbhava, i.e.,
having acts for the cause of their manifestation; this refers to the
theory of rebirth on account of past acts.

824. The sense of the verse is this: all creatures are perceived to
exist. That existence is due to the well-known cause constituted by
Avidya and desire and acts. They exist also in such a way as to display a
union between the body and Soul. For all common purposes of life We treat
creatures that we perceive to be really existing. The question then that
arises is--which (the body or the Soul) is destructible?--We cannot
answer this question in any way we like, like for swaswato va katham
uchcchedavan, bhavet (i.e., how can the Soul, Which is said by the
learned to be Eternal, be regarded as destructible?) Vartamaneshu should
be treated as, Laukikavyavareshu. Uchcchedah is, of course, equivalent to
Uchcchedavan.

825. i.e., the gross body disappears in the subtile; the subtile into the
karana (potential) form of existence; and this last into the Supreme Soul.

826. Merit and sin, and with them their effects in the form of happiness
and misery both here and hereafter, are said to be destroyed when men
become unattached to everything and practise the religion of abstention
or nivritti. The paraphrase of the second line is asaktah alepamakasam
asthaya mahati alingameva pacyanti. Alepamakasam asthaya is explained by
the commentator as Sagunam Brahma asthaya.

827. Urnanabha is generic term for all worms that weave threads from
within their bellies. It does not always mean the spider. Here, it
implies a silk-worm. The analogy then becomes complete.

828. Nipatatyasaktah is wrongly rendered by the Burdwan translator. K.P.
Singha gives the sense correctly but takes nipatali for utpatati.

829. Samudayah is explained by the commentator as equivalent to hetu.

830. Giving food and clothes to the poor and needy in times of scarcity
is referred to.

831. The reading I adopt is Vrataluvdhah. If, however, the Bengal reading
vrataluplah be adopted, the meaning would be "such men are deceived by
their vows," the sense being that though acquiring heaven and the other
objects of their desire, yet they fall down upon exhaustion of their
merit and never attain to what is permanent, viz., emancipation, which is
attainable by following the religion of nivritti only.

832. The object of Bhishma's two answers is to show that the giving of
pain to others (sacrificing animals) is censurable, and the giving of
pain to one's own self is equally censurable.

833. Existence comes into being and ceases. Non-existence also comes into
being and ceases. This is the grammatical construction. The words, of
course, imply only the appearance and disappearance of all kinds of
phenomena.

834. This refers to the theory set forth in the previous sections about
the Soul's real inactivity amidst its seeming activity in respect of all
acts.

835. The Burdwan translator renders the second line as "six thousand
Gandharvas used to dance before thee seven kinds of dance."

836. Both the vernacular translators have misunderstood this verse. A
samya is explained as a little wooden cane measuring about six and thirty
fingers breadth in altitude. What Vali did was to go round the Earth
(anuparyagah, i.e., parihrityagatavan) throwing or hurling a samya. When
thrown from a particular point by a strong man, the samya clears a
certain distance. This space is called a Devayajana. Vali went round the
globe, performing sacrifices upon each such Devayajana.

837. Pravyaharaya is explained by the commentator as prakrishtokaye.

838. I follow Nilakantha's gloss in rendering this verse. Hatam is
explained as nirjivam deham, i.e., the body divested of Soul. He who
slays another is himself slain, means that a person who regards his own
self as the slayer is steeped in ignorance, for the Soul is never an
actor. By thinking that he is the actor a person invests his Soul with
the attributes of the body and the senses. Such a man (as already said)
is Hatah or slain (i.e., steeped in ignorance). Comparing this with verse
19 of Sec. 11 of the Gita, we find that the same thing is asserted
therein a slightly different way. 'He who regards the Soul as the slayer
and he who regards it as slain are both mistaken. The Soul does not slay
nor is slain.'

839. Compare this with the saying usually credited to Napoleon that St.
Helena was written in the book of Fate.

840. The original, if literally rendered, would be 'Time cooks
everything.'

841. Bhujyante is explained by the commentator as equivalent to palyante
or samhriyante.

842. Brahma is indestructible as jiva or Soul, and is destructible as
displayed in the form of not-Self.

843. I expand verse 50 for giving its sense as a literal version would be
unintelligible.

844. One that is borne with great difficulty.

845. Literally, the desire for action; hence abundance or plenty that is
the result of action or labour.

846. All these names imply plenty and prosperity.

847. i.e., with hands not washed after rising from his meals or while
going on with his meals.

848. The commentator explains that according to the Pauranic theory, the
world stands all around the mountains of Meru. The region of Brahman
stands on its top. The Sun travels round Meru and shines over all the
directions or points of the compass. This happens in the age called the
Vaivaswata Manwantara (the age or epoch of Manu the son of Vivaswat). But
after the lapse of this age, when the Savarnika Manwantara comes, the sun
will shine upon only the region on the top of Meru, and all around there
will be darkness.

849. i.e., all things are destructible instead of being eternal.

850. The commentator explains that Hridyam means Hritstham swarupam. By
Kalyanam, of course, Moksha or Emancipation is intended.

851. As explained in previous verses, one striving to attain Emancipation
must set himself to yoga. As a consequence of yoga, one acquires (without
wishing for them) many wonderful powers. The accomplishment of one's
objects then follows as a matter of course.

852. The sense is this: a wise man never regards himself as the actor;
and hence never feels sorrow. Whatever sorrow overtakes him he views
unmoved and takes it as the result of what had been ordained. Not so the
foolish man. He deems himself to be the actor and looks upon sorrow as
the result of his own acts. Hence, he cannot view it unmoved. Sorrow,
therefore, lies in one's regarding oneself as the actor; the true view
being that one instead of being an actor is only an instrument in the
hands of the great Ordainer.

853. The object of this verse is to show that right conclusions in
respect of duties are very rare.

854. This is a hard hit, The listener, viz., Indra, had violated, under
circumstances of the most wicked deception, the chastity of Gautama's
spouse Ahalya. Gautama had to punish his wife by converting her into a
stone. This punishment, however, reacted upon Gautama inasmuch as it put
a stop to his loading any longer a life of domesticity. In spite of such
a dire affliction Gautama did not suffer his cheerfulness to depart from
his heart. The effect of the allusion is to tell Indra that the speaker
is not like him but like Gautama, i.e., that Namuchi was not the slave of
his passions but that he was the master of his senses and the how.

855. The we here is the pronoun of dignity, applying to the speaker only
and not to both the speaker and the listener.

856. The sentence is an interrogative one. The Burdwan translator
mistakes the Meaning. K.P. Singha is correct.

857. These things had not happened for many days in consequence of the
wickedness of the Asuras. With the victory of Indra. sacrifices returned.
and with them universal peace.

858. The words are Dhruvadwarabhavam. The commentator is silent. Probably
a Himalayan Pass. The vernacular translators think it is the region of
the Pole-star that is intended. Dhruva is a name of Brahman the Creator.
It may mean, therefore, the river as it issues out of Brahman's loka or
region. The Pauranic myth is that issuing from the foot of Vishnu, the
stream enters the Kamandalu of Brahman and thence to the earth.

859. The reader of Lord Lytton's works may, in this connection, be
reminded of the discourse between Mejnour and the neophyte introduced to
him by Zanoni, in course of their evening rambles over the ridges of the
Appenines.

860. K.P. Singha wrongly translates this verse.

861. It is difficult to give to non-Hindu people the idea of what is
uchchhishta. The hand becomes uchchhishta when set to food that is being
eaten. Without washing that hand with pure water, it is never used by a
Hindu for doing any work. The food that remains in a dish after some
portion of it has been eaten is uchchhishta. The idea is particular to
Hinduism and is not to be seen among other races or peoples in the world.

862. Yavasa is pasture grass.

863. Payasa is a kind of pudding prepared of rice boiled in sugared milk.
Krisara is milk, sesamum, and rice. Sashkuli is a sort of pie, made of
rice or barley boiled in sugared water.

864. No merit attaches to the act of feeding an illiterate person.

865. The correct reading is Vyabhajat. The Bengal reading vyabhayat would
imply a tautology, for the second line would then give the same meaning
as the first.

866. Everything else liable to be affected by primordial nature. Only the
Supreme Soul cannot be affected. Hence, Brahma is often said to be "above
Prakriti." Prakriti, here, is of course used in its largest sense.

867. The second line of verse 8, and the last clause of the first line of
verse 9, are wrongly rendered by both the Vernacular translators. K.P.
Singha omits certain portions, while the Burdwan translator, as usual,
writes nonsense. The verb is nihnuvanti, meaning 'conceal: i.e., 'do not
brag of.' The verb vadishyanti is to be repeated after ahite hitam. For
hitam ahitam may be read by way of antithesis.

868. K.P. Singha mistranslates this verse.

869. The Burdwan translator misunderstands the word anavajnata. K.P.
Singha skips over it.

870. The sense is this: though really unattached, he seems to be
attached. In this there is especial merit. A man doing the duties of a
householder, without, however, being attached to wife and children and
possessions, is a very superior person. Such a one has been compared to a
lotus leaf, which, when dipped in water, is never soaked or drenched by
it. Some, seeing the difficulty of the combat, fly away. In this there is
little merit. To face all objects of desire, to enjoy them, but all the
while to remain so unattached to them as not to feel the slightest pang
if dissociated from them, is more meritorious.

871. Kalajnanena nishthitam are the words of the original. Vyasa's answer
is taken up with assigning limits to the successive periods of Creation
and Non-existence, or the durations of Brahman's wakeful and sleeping
periods.

872. Agre is explained by the commentator as srishteh prak.

873. The Krita extends in all for 4,800 years. The Treta for 3,600; the
Dwapara for 2,400; and the Kali for 1,200. These are, however, the years
of the deities. Verses 15-17 and 20-21 occur in Manusmriti, Chapter I.

874. This verse occurs in Manusmriti, corresponding with 81 of Chapter 1.
The reading, however, in Manusmriti, is slightly different, for the last
clause is Manushyanpavartate. In rendering verse 23, I take this reading
and follow Medhatithi's gloss. If Nilakantha's gloss and the reading in
both the Bengal and the Bombay texts be followed, the passage would run
thus,--"No instruction or precept of that age ran along unrighteous ways,
since that was the foremost of all ages." Nilakantha explains parah as sa
cha parah. K.P. Singha skips over the difficulty and the Burdwan
translator, as usual, gives an incorrect version.

875. The total comes up to 12,000 years. These constitute a Devayuga. At
thousand Devayugas compose a day of Brahman. Verse 28 occurs in
Manusmriti, Chapter 1.

876. The reader who has gone through the previous Sections can have no
difficulty in understanding: this. The external world is nothing but Mind
transformed. Mind, therefore, is spoken of here as Vyaktatmaka or that
which is the soul of the vyakta or that is manifest, or that which is the
vyakta, or between which and the vyakta there is no difference whatever.
Some of the Bengal texts do not conclude Section 231 with the 32nd verse
but go on and include the whole of the 232nd Section in it. This,
however, is not to be seen in the Bombay texts as also in some of the
texts of Bengal that I have seen.

877. Tejomayam is explained by the commentator as Vasanamayam or having
the principle of desire or wish within it, otherwise Creation could not
take place. Yasya is used for yatah.

878. By Mahat is meant Pure or Subtile Intelligence. The Manifest starts
into existence from Mind or has Mind for its soul. Hence, as explained in
previous Sections, Mind is called Vyaktatmakam.

879. These seven great Beings or entities are Mahat, the same speedily
transformed into Mind, and the five elemental entities of Space, etc.

880. Verses 4, 5, 6 and 7 occur in Manusmriti, corresponding with the
latter's 75, 76, 77 and 78 of Chapter 1.

881. Chit or Jiva is called Purusha or resider in body, because when
overlaid with Avidya by the Supreme Soul, it is not possible for it to
exist in any other way than by being invested with a covering or case
made of primordial matter determined by the power of acts. Here, however,
it means limbs or avayavam.

882. What is stated in verse 10, 11 and 12 is this: the seven great
entities, in their gross form, are unable, if separate, to produce
anything. They, therefore, combine with one another. Thus uniting, they
first form the asrayanam of sarira i.e., the constituent parts of the
body. They, at this stage, must be known by the name of Purusha of
avayava, i.e., mere limbs. When these limbs again unite, then murtimat
shodasatmakam sartram bhavati, i.e., the full body, possessed of form and
having the six and ten attributes, comes into existence. Then the subtile
Mahat and the subtile bhutas, with the unexhausted residue of acts, enter
it. The plural form 'mahanti' is used because, as the commentator
explains, 'pratipurusham mahatadinam bhinnatwapratipadanertham,' i.e.,
the same 'mahat,' by entering each different form apparently becomes
many. Thus there are two bodies, one gross, and the other subtile called
'linga-sarira.' The residue of acts is thus explained: all creatures
enjoy or suffer the effects of their good and bad acts. If, however, the
consequences of acts, good and bad, be all exhausted, there can be no
rebirth. A residue, therefore, remains in consequence of which rebirth
becomes possible. Creation and destruction, again, are endlessly going
on. The beginning of the _first_ Creation is inconceivable. The Creation
here described is one of a series. This is further explained in the
verses that follow.

883. The six and ten parts are the five gross bhutas, and the eleven
senses of knowledge and action including mind. The great creatures are
the tan-mantras of the gross elements, i.e., their subtile forms. At
first the gross body (with the principle of growth) is formed, into it
enters the subtile body or the linga-sarira. At first (as already said)
the gross elements come together. Then the subtile ones with the residue
of acts. Then enters the Soul which is Brahma itself. The Soul enters
into the subtile form for witnessing, or surveying. All creatures are
only manifestations of that Soul due to the accident of Avidya or Maya.
Tapas means, as the commentator explains, alochana.

884. i.e., this variety of Being and this variety of relations.

885. Anubhe is explained as ubhayavyatiriktam. Sattwasthas are those that
depend upon the really existent, i.e., those that regard Brahma as the
sole cause competent for the production of all effects.

886. It is exceedingly difficult to understand the true meaning of these
verses. A verbal translation is not calculated to bring out the sense.
Apparently, the statement that all things are contained in the Vedas is
nonsense. In reality, however, what is intended to be said is that as the
Vedas are Speech or Words, the Creator had to utter words symbolizing his
ideas before creating anything. It is remarkable that there is a close
resemblance between the spirit of the first chapter of Genesis with what
is contained in the Srutis on the subject of Creation. Let there be
Earth, and there was Earth, says the inspired poet of Genesis. Nilakantha
cites exactly similar words from the Srutis as those which Brahman
uttered for creating the Earth, such as, Bhuriti vyaharau as
Bhumimasrijat. Then the four modes of life with the duties of each, the
modes of worship, etc., were also indicated, hence, all acts also are in
the Vedas which represent the words of Brahma.

887. All things are Sujata or well-made by him. In Genesis it is said
that God uttered particular words and particular objects sprang into
existence, and He saw that they were good.

888. The first line contains only technical terms. Nama means Rigveda.
Hence, it stands for study of all the Vedas. Bheda stands for half, i.e.,
for the wife, who must be associated with her husband in all religious
acts. Tapah is penance; hence it stands for all kinds of observances like
chandrayana, and modes of life, vanaprastha, etc. Karma means such acts
as the saying of morning and evening prayers, etc. Yama is sacrifice like
jyotishtoma etc. Akhya means such acts as lead to good fame, like the
digging of tanks, the making of roads, etc. Aloka, meaning meditation, is
of three kinds. Lastly, comes Siddhi, meaning that emancipation which is
arrived at by one during this life. The instrumental plural kramaih
should be construed as dasabhih karmaih namadibhi sahita Vedeshu
prechate. K.P. Singha has correctly rendered the verse, omitting
reference to Siddhi. The Burdwan translator has totally misunderstood it.

889. Gahanam is explained by the commentator as duravagaham Brahma;
vedavadeshu means, according to him, the rites and observances laid down
in the Vedas. It is better, however, to take it literally, i.e., for the
words of the Vedas. Vedanteshu means 'in the Upanishads,' which come
_after_ the Vedas, Both the Vernacular translators have misunderstood
this verse.

890. This verse is, no doubt, pleonastic. The commentator interprets it
in the way I have rendered it. Yathadharmam, according to him, means
'without transgressing acts and duties consistent with virtue';
yathagamam means 'following the authority of the scriptures'; vikriyate
implies 'do from motives of advantage and gain.' The sense seems to be
that in the three other yugas, men, without absolutely abandoning virtue,
perform good acts and Vedic sacrifices and rites and scriptural vows and
observances, from motives of low gain and not as a Preparation for
Emancipation. Thus even in the Kali age, Vedic rites are not absolutely
unknown. The motive, however, from which these are undertaken is
connected with some low or sordid gain.

891. Samayah sthanam matam; sa eva bhutani bhavati; sa eva tan dadhati.
This is the construction, as explained by the commentator.

892. From what has been said in the previous Sections, the reader will
have no difficulty in understanding what is meant by abhivyaktatmakam
manah. It is mind that is the essence of all that is abhivyakta or
manifest. That mind swallows up the attribute of Space. Hence it is
avyaktam, that swallows up the manaso vyaktam. This swallowing up is
Brahmah sampratisancharah or destruction of the outward universe in its
manifest vastness. The commentator gives the substance of the verse in
these words: manahkalpito virat manasi eva liyate. From the verses that
follow it would seem that the object of this section is to describe the
yogin's pratyahara and not the actual dissolution of the universe.

893. Verses 16 and 17 are exceedingly difficult. The commentator has
shown great learning in expounding them. Unfortunately, the subject is a
yoga mystery, and the explanation and illustrations of the commentator
refer to things beyond the reach of ordinary experience and intelligence.
The words Chandramas, Kala, and Valam, and Akasa also and Ghosa (in verse
17), are technical terms of yoga. I referred the passage to more than one
learned Pundit. My referees are of opinion that a yoga mystery is here
expounded, which yogins alone can understand. European scholars will
probably smile at the statement that there is a hidden meaning in these
words. Most readers will take the verses for nonsense. Reflection,
however, has convinced me that yoga is not nonsense. One who has not
studied the elements of Geometry or Algebra, cannot, however intelligent,
hope to understand at once a Proposition of the Principia or the theorem
of De Moivre. Failing to give the actual sense, I have contented myself
with giving a verbal translation.

894. Jatakarma is the ceremony that is performed with certain Vedic
mantras immediately after a child's birth. There are many such ceremonies
to be performed till Samavartana or return from the preceptor's home
after completion of the period of pupilage. These ceremonies are
necessarily such that they must be performed by the child's father or
somebody else whom the latter might call in.

895. In this country, no fees are charged for tuition. The pupil,
however, after completing his studies, may give his preceptor a final fee
which is determined by the choice of the preceptor himself and which
varies according to the means of the pupil leaving the preceptor's home
for his own.

896. By begetting children, one pays off one's debt to ancestors; by
studying the Vedas, one pays off one's debt to the Rishis; and by
performing sacrifices one pays off one's debt to the deities.

897. It is a deadly sin to take anything from the father-in-law or other
relatives (by marriage) of a daughter. What is got from such sources is,
to this day, spent freely. Those persons that sell their daughters in
marriage are universally reckoned as fallen.

898. The fact is, the duty of the householder obliges him to worship the
deities and the Pitris, and to become hospitable to the others named. The
Brahmana, however, has no ostensible means for discharging this duty. The
only means open to him is acceptance of gifts. In this case, acceptance,
therefore, for such ends is not productive of demerit.

899. Kritadapi is explained by the commentator as pakvannadapi.

900. The sense is that there is no gift which is too valuable for such
persons.

901. The first and the fourth verses are triplets in the Bengal texts.

902. These are, of course, religious acts.

903. In the Bengal texts verse 12 consists of on, line. This, I think, is
correct. Verses 13, 14, 15, and 16 form one sentence. Verse 12 is
complete by itself. The udaka in kalodaka should be taken as meaning
stream or river otherwise ahoratrajalena would be pleonastic. Again
arthakamajalena, to avoid, redundancy, should be taken as implying the
springs that supply the water. Vihinsa-taruvahina is, 'having benevolence
for the trees that float on its water.' This idea is beautiful. Creatures
that are being home away in, the stream of Time may catch these trees of
benevolence for saving themselves. The Burdwan translator misunderstands
vihinsa and makes nonsense of the idea. Altogether, though highly ornate,
the metaphors are original. Of course, the idea is eminently oriental.
Eastern rhetoric being fond of spinning out metaphors and similes, which,
in the hands of Eastern poets, become highly elastic.

904. K.P. Singha misunderstands this verse. The Burdwan translator is
also inaccurate.

905. The place should be a level spot, not impure (such as a crematorium,
etc.), free from kankars, fire, and sand, etc.; solitary and free from
noise and other sources of disturbance. Acts include abstention from food
and sports and amusements, abstention from all kinds of work having only
worldly objects to accomplish, abstention also from sleep and dreams.
Affection means that for good disciples or for progress in yoga. Objects
refer to sacred fuel, water, and suppression of expectancy and anxiety,
etc. Means refer to the seat to be used, the manner of sitting, and the
attitude of the body. Destruction refers to the conquest of desire and
attachments, i.e., renunciation of all attractive things. Certainty means
the unalterable belief that what is said about yoga in the Vedas and by
preceptors is true. The nom. sing. inflection stands for the instrumental
plural. Eyes include the other senses. All these should be restrained.
Food means pure food. Suppression refers to the subjugation of our
natural inclination towards earthly objects. Mind here has reference to
the regulation of the will and its reverse, viz., irresolution. Survey
means reflection on birth, death, decrepitude, disease, sorrow, faults,
etc. In giving these meanings, I, of course, follow Nilakantha.

906. Notwithstanding Nilakantha's gloss which shows great ingenuity and
which has been apparently followed by both of them, the Vernacular
translators have misunderstood Portions of these verses which sketch out
the course of life which one desirous of attaining to Emancipation or
Brahma is to follow. Particular virtues or attributes have been
represented as particular limbs of the car. It does not appear that there
is (except in one or two instances), any especial aptitude in any of
those virtues or attributes for corresponding with One instead of with
another limb of the figurative car. Upastha is that part of the car on
which the driver sits. Varutha is the wooden fence round a car for
protecting it against the effects of collision. Shame is the feeling that
withdraws us from all wicked acts. Kuvara is the pole to which the yoke
is attached. Upaya and Apaya, which have been called the kuvara, are
'means' and destruction'--explained in verse above. Aksha is the wheel.
Yuga is the yoke. Vandhura is that part of yuga where it is attached to
the pole, i.e., its Middle, about which appears something like a
projecting knob. Nemi is the circumference of the wheel. Nabhi is the
central portion of the car upon which the rider or warrior is seated.
Pratoda is the goad with which the driver urges, the steeds. The
commentator explains that jiva-yuktah means having such a jiva as is
desirous of attaining to Emancipation or Moksha. Such elaborate figures
are favourite conceits of Oriental poets.

907. Adopting the Kantian distribution of the mental phenomena, viz., the
three great divisions of Cognitive faculties, Pleasure and Pain, and
Desire and Will, Sir William Hamilton subdivides the first (viz., the
Cognitive faculties), into the acquisitive faculty, the retentive
faculty, the reproductive faculty, the representative faculty, and reason
or judgment by which concepts are compared together. Dharana corresponds
with the exercise of the Representative faculty or the power by which the
mind is held to or kept employed upon a particular image or notion. It is
this faculty that is especially trained by yogins. Indeed, the initial
stop consists in training it to the desirable extent.

908. The seven kinds of Dharanas appertain respectively to Earth, Wind,
Space, Water, Fire, Consciousness and Understanding.

909. All these have been explained lower down.

910. The construction of both these lines is difficult to understand. The
prose order of the line is 'yogatah yuktesu (madhye) yasya yatha, etc.,
vikrama (tatha vakshyami); atmani pasyatah (janasya) yuktasya yogasya
(yatha) siddhi (tatha vakshyami).' Yogatah means upayatah, i.e.,
according to rules and ordinances. Vikrama is used in a peculiar sense,
viz., anubhavakramah, i.e., the order of conception or conceptions in
other order Atmani pasyatah means 'of him who looks into himself,' i.e.,
who withdraws his mind from the outer world and turns it to view his own
self. Without Nilakantha's aid, such verses would be thoroughly
unintelligible.

911. Pasyatah means 'of that which sees,' i.e., of the Atman or Soul.

912. The Understanding is called the _soul_ of the five elements and of
the consciousness of individuality because these six things rest on it or
have it for their refuge. The reader will easily understand this from
what has been said in the previous Sections.

913. It is from the Unmanifest or the Supreme Soul that the world or all
that is Manifest, springs or emanates. The Yogin, in consequence of his
superior knowledge, apprehends all that is Manifest to be but the
Unmanifest Supreme Soul.

914. Na kritina, i.e., kriti eva. 'Nirakriti' is regardless of dress and
appearance. K.P. Singha wrongly translates both these words.

915. i.e., who has neither friend nor foe. This means that he regards all
creatures with an equal eye, showing particular favour to none, and
having no dislike for any. Coldness of heart is not implied, but
impartial and equal benevolence for all. Taking praise and blame equally,
i.e., never rejoicing at praise nor grieving at blame.

916. It is said that with the practice of Yoga, during the first stages,
certain extraordinary powers come to the Yogin whether he wishes for them
or not. In a previous Section it has been said that that Yogin who
suffers himself to be led away by these extraordinary acquisitions, goes
to hell, i.e., fails to attain to Emancipation beside which heaven itself
with the status of Indra is only hell. Hence, he who transcends the
puissance that Yoga brings about becomes Emancipate.

917. Dhirah is explained as dhyanavan. Santi has reference to
Emancipation, for it is Emancipation alone that can give tranquillity or
final rest. The commentator points out that in this verse the speaker
shows a decided preference for the Sankhya philosophy.

918. Vide Gita, verses 4 and 5, Chapter V.

919. Brahmanam is arsha for Brahmam.

920. I follow Nilakantha's gloss in rendering the words Vidya, Pravritti
and Nivritti, as used in this verse. By the first, the commentator
thinks, is meant that course of instruction in consequence of which error
may be dispelled and truth acquired. The usual illustration of the cord
and the snake is given. The former maybe mistaken for the latter, but
when the mistake ceases, correct apprehension follows. Pravritti has been
sufficiently indicated in the text in which the words of the gloss has
been incorporated. By Nivritti is meant the doctrine of the Sunyavadins
and Lokayatikas (evidently the Buddhists) who seek annihilation or
extinction as the only true Emancipation. Both the Vernacular translators
are wrong. The Burdwan translator, as usual, citing the very words of the
gloss, misunderstands them completely.

921. The construction of the first line is 'yastu achetanah bhavam vina
swabhavena (sarvam bhati iti) pasyan, etc., etc., pushyate (sa na
kinchana labhate).' Bhavan is explained as 'adhishthanasattam.' The
commentator is of opinion that the speaker refers in this verse to the
Sunyavadins.

922. The Bombay text reads Putwatrinamishikamva.

923. Enam is singular. The commentator thinks it should be taken
distributively. In verse 3, the doctrine of the Nihilists (Sunyavadins)
has been referred to. In verse 4, that of the Lokayatikas. In both,
Nature is spoken of as the cause, with this difference that the former
regard the universe to be only an erroneous impression of an existent
entity, while the latter regard it as a real entity flowing from and
manifesting itself under its own nature. Both doctrines, the speaker
says, are false.

924. Both the Vernacular translators skip over the word paribhava in the
second line of verse 6. The commentator correctly explains that swabhava
in 6 means swasyaiva bhavah sattakaranam iti, ekah pakshah. Paribhava, he
explains is paritah swasya itaresham bhavah. The first refers to the
Nihilists, the second to the Lokayatikas or to verses 3 and 4
respectively.

925. It is by the wisdom that all these results are achieved. Wisdom is
the application of means for the accomplishment of ends. Nature, never
rears palaces or produces vehicles and the diverse other comforts that
man enjoys. He that would rely upon Nature for these would never obtain
them however long he might wait. The need for exertion, both mental and
physical, and the success which crowns that exertion furnish the best
answer, the speaker thinks, to both the Nihilist sand the Lokayatikas.
The word tulyalakshanah is skipped over by both the Bengali translators.

926. By para is meant the Chit or Soul, by avara, all else, i.e., non-ego
or matter. The words Prajna, Jnana, and Vidya are all as used here,
equivalent. The second line of this verse is wrongly rendered by both the
Bengali translators, the Burdwan translator, as usual, not understanding
the words of the gloss he quotes.

927. It is difficult to render the word cheshta as used here. Ordinarily
it implies effort or action. It is plain, however, that here it stands
for intelligent energy, implying both mental and physical effort or
action, for its function is to distinguish or differentiate.

928. The itarani do not refer to Pisachas as rendered by K.P. Singha, but
to birds which are called Khechare or denizens of the sky or air.
Khechara may include Pisachas, but these are also Bhuchara or denizens of
the surface of the earth.

929. The commentator explains that for ascertaining who are uttama or
foremost, the middling, or intermediate ones are first spoken of and
their distinctions mentioned in the following verses. Of course, the
foremost are foremost, and the intermediate ones can never be superior to
them. For all that, intermediate ones are observers of the duties of
caste; the foremost ones are not so, they having transcended such
distinctions; hence, tentatively, the ignorant or popular opinion is
first taken, to the effect that the observers of caste are superior to
those who do not observe Jatidharma.

930. This probably means that as the Vedas had not been reduced to
writing, their contents rested or dwelt in memories of men versed in them.

931. To understand what is birth and what is death, and to avoid birth
(add, therefore, death), are the highest fruits of knowledge of the Soul.
Those that have no knowledge of the Soul have to travel in a round of
repeated rebirths.

932. i.e., of power that comes of Yoga.

933. The word para (the locative form of which is used here) always means
that which is high or foremost. It is frequently employed to mean either
Brahma or the Soul, and as Soul is regarded to be apart of Brahma, para
has but one and the same meaning. The Burdwan translator takes it for
'Scriptures other than the Vedas.' K.P. Singha skips over it. Of course,
savda-Brahma stands for the Vedas.

934. To look upon everything in the universe as one's own. Soul is the
highest aspiration of a righteous person. It is yoga that enables one to
attain to this highest ideal of existence. One who realises this is said
to be a true Brahmana, a really regenerate person, in fact, a god on
Earth. Adhiyajna and Adhidaivata are words that signify the Soul.

935. What the distinction is between anta and nidhan is not obvious. The
commentator is silent. K.P. Singha translates the verse correctly. The
Burdwan translator makes utter nonsense of the words in the second line.

936. Whether karma is swabhava or jnanam means (as the commentator
explains) whether it is obligatory or optional. Jnanam, of course, means
here jnana-janakam, i.e., leading to knowledge. Knowledge is essential to
success or emancipation. If acts become necessary for leading to
knowledge, the doubt may then arise that they cease to be obligatory, for
knowledge may be supposed to be attainable otherwise than by acts. K.P.
Singha translates this verse correctly, the Burdwan translator
incorrectly, and, as usual, misunderstands the gloss completely.

937. The first line of this verse is exceedingly terse. The construction,
as explained by the commentator, is Tatra (samsaye) purusham prati Jnanam
(jnanajanakam) chet (karma) syat, (tarhi) sa (eva) Vedavidhih. One cannot
help admiring Nilakantha for his patience and ingenuity.

938. Daiva is explained by the commentator as Grahah or Kalah. I think,
it is used to signify some kind of blind force whose origin is
untraceable. Hence, I render it necessity. Vritti in verse 5 is evidently
Exertion, for the word implies course, of conduct, Avivekam is
samuchchayam or a combination of all the three.

939. Inspired with doubt,' with reference to the declarations of the
Srutis. 'Possessed of tranquil souls,' i.e., not penetrated by doubts of
any kind.

940. In the Treta and the other Yugas people are seen professing
attachment or devotion to one only of the Vedas and not to the others, be
it the Richs, the Samans, or the Yajuses. The speaker, dissatisfied with
this refers to the Krita age as one in which such difference of faith
were not observable. The men of that age regarded all the Vedas equally,
and, in fact, as even identical.

941. Jiva or Chit becomes puissant and succeeds in creating the universe
by means of penance. By penance one attains to Brahma, and, therefore,
universal puissance. This has been sufficiently explained in the previous
Sections.

942. This is one of the most important verses in this section, for, as
the commentator explains, this furnishes the answer to the question
proposed in the previous section, viz., 'what is that knowledge?' In the
Vedas both acts and knowledge have been spoken of. In the province of
acts, Brahma has been represented as Indra and the other gods. Brahma,
therefore, as spoken of there, is 'gahana', or hidden to (or
inconceivable by) even those that are conversant with that province or
sphere of the Vedas. In the Vedanta, again, knowledge or Vidya has been
spoken of as the means by which to attain to Brahma. The knowledge or
Vidya, therefore, which is the subject of the question, is not what is
implied by Pravritti dharma or by Nivritti as used in the previous
section.

943. The second line of this verse corresponds with the second line of
verse 87 of Chapter II of Manusmriti.

944. They are seen and not seen is an idiomatic expression for 'becoming
invisible.'

945. i.e., kine do not yield copious and sweet milk; the soil ceases to
be fertile; water ceases to be sweet; and the medicinal and edible herbs
lose their virtues of healing as also their flavour.

946. The commentator thinks that Swadharmasthah is connected with asramah
in the first line. I prefer the more obvious construction.

947. Varshati means pushnati. Angani means the observances necessary for
the practice of Yoga as also all kinds of rites and vows. The Vedas cause
these to grow, and they, in their turn, aid all students of the Vedas in
achieving their purposes.

948. Prabhavah is uttpattih, or origin; sthanam is poshanam. Both the
Vernacular translators skip over the last word, thinking that
prabhavasthanam, is one word. The commentator notices them as separate.
In the beginning of the second line, yatra is understood, Swabhavena, is
explained by the commentator as Brahmabhavena, natu vikritena rupena. I
think the explanation is correct, and have adopted it accordingly in the
text.

949. Yatha in the first line of verse means, as the commentator explains,
yat prakarakam.

950. The commentator points out that by these four words the four modes
of life are indicated.

951. The commentator explains that this means that amongst embodied
creatures they that are ignorant take those great entities which are
really non-ego for either the ego or its Possessions.

952. The commentator explains that the object of this verse is to show
that the Yoga view of the Soul being only the enjoyer but not the actor,
is not correct. On the other hand, the Sankhya view of the Soul being
neither the enjoyer nor the actor, is true. The deities, remaining in the
several senses, act and enjoy. It is through ignorance that the Soul
ascribes to itself their enjoyments and their actions.

953. I render Bhutatma by knowledge, following the commentator who uses
the words buddhyupadhirjivah for explaining it.

954. Niyama and Visarga are explained by the commentator as 'destruction'
and 'creation.' I prefer to take them as meaning 'guiding or
restraining,' and 'employing.' Practically, the explanations are
identical.

955. What is meant by the objects of the senses residing within the
bodies of living creatures is that (as the commentator explains) their
concepts exist in 'the cavity of the heart' (probably, mind) so that when
necessary or called for, they appear (before the mind's eye). Swabhava is
explained as 'attributes' like heat and cold, etc.

956. This is a very difficult verse. I have rendered it, following
Nilakantha's gloss. In verse the speaker lays down what entities dwell in
the body. In the rest he expounds the nature of Sattwa which the
commentator takes to mean buddhi or knowledge. He begins with the
statement that Sattwasya asrayah nasti. This does not mean that the
knowledge has no refuge, for that would be absurd, but it means that the
asraya of the knowledge, i.e., that in which the knowledge dwells, viz.,
the body, does not exist, the true doctrine being that the body has no
real existence but that it exists like to its image in a dream. The body
being non-existent, what then is the real refuge of the knowledge? The
speaker answers it by saying Gunah, implying that primeval Prakriti
characterised by the three attributes is that real refuge. Then it is
said that Chetana (by which is implied the Soul here) is not the refuge
of the knowledge for the Soul is dissociated from everything and
incapable of transformation of any kind. The question is then mentally
started,--May not the Gunas be the qualities of the knowledge (instead of
being, as said above, its refuge)? For dispelling this doubt, it is
stated that Sattwa is the product of Tejas (Desire). The Gunas are _not_
the product of Tejas. Hence the Gunas, which have a different origin
cannot be the properties of Sattwa. The Gunas exist independently of
Desire. Thus the knowledge, which has Desire for its originating cause,
rests on the Gunas or has them for its refuge. In this verse, therefore,
the nature of the body, the knowledge, and the Gunas, is expounded. The
grammatical construction of the first line is exceedingly terse.

957. Such men behold Brahma in all things. Abhijanah is explained by the
commentator as sishyakuladih. This seems to be the true meaning of the
word here.

958. In rendering this word tatam (where it occurs in the Gita), it has
been shown that to take it as equivalent to 'spread' is incorrect. In
such connections, it is evident that it means 'pervaded!

959. If I have understood the gloss aright, this is what the first line
of 21 means. Vedatma is explained as Vedic sound, i.e., the instructions
inculcated in the Vedas. The word atma in the second clause means simply
oneself or a person or individual. The sense then is this. The Vedas
teach that all is one's soul. The extent to which one succeeds in
realising this is the measure of one's attainment of Brahma. If one can
realise it fully, one attains to Brahma fully. If partially, one's
attainment of Brahma also is partial.

960. The track of such a person, it is said, is as invisible as the
skies. The commentator explains that the very gods become stupefied in
respect of the object which such a man seeks, the object, of course,
being Brahma.

961. That, of course, in which Time is cooked, is Brahma.

962. By this the speaker says that Brahma is not to be found in any
particular spot however holy.

963. Because Brahma is infinite.

964. 'Niyatah' is explained by the commentator as achanchalah, and vasi
as without the fault of upadhi. 'Hansati, i.e., gachechati ite,' hence
gatimati.

965. The sense is that the Soul residing within the body is identical
with the Supreme Soul, and men of wisdom only know it.

966. The construction is Hansoktancha yat aksharam tat (eva) kutastham
aksharam, meaning that there is no difference between Jivatman and
Paramatman. Both are identical.

967. Sattwena is explained as 'by intelligence or the knowledge.'

968. The construction, as explained by the commentator, is Brahma
tejomayam sukram; yasya sukrasya sarvam idam tasyapi Brahma rasah. The
last word means sarah.

969. Both the Vernacular translators have skipped over this line. The
meaning is this: Brahma opened his eyes for becoming many, as the Srutis
declare, and thereupon he became many. This, as the commentator explains,
Ikshana-kartritvena sarvatmakatwam gatam, or by a glance Brahma became
the Soul of all things mobile and immobile.

970. The commentator explains that Brahmanah padam means prakritim. He
thinks, therefore, that the last clause of the second line means 'should
seek to subdue prakriti which is the layasthanam of mahattattwa.' I
prefer the obvious sense of the words.

971. Parimitam Kalam is explained by the commentator as equivalent to six
months as the srutis declare.

972. These two verses set forth the Yoga ideal. By the practice of Yoga
all these are capable of being acquired or attained. But then the Yogin
who suffers himself to be led away by those valuable possessions is said
to fall in hell, for the enjoyment of this kind is nothing but hell
compared to the high object for which Yogins should strive. Pramoha,
Brahma, and Avarta, are technical terms. Equality with the wind means
speed of motion, power to disappear at will, and capacity to move through
the skies.

973. A chaitya is a sacred or a large tree which stands firm on its roots
and about which all round a platform of earth is raised. Vrikshagra means
'in the front of a tree,' probably implying 'under the shade of its
spreading branches.'

974. The commentator explains that he should imitate the wind by becoming
asangah, i.e., unattached to all things. Aniketah means without a house
or fixed abode.

975. It is difficult to understand what is meant by
Savda-Brahmativartate. I follow the commentator. 'Brahma as represented
by sound, is, of course, Pranavah or Om, the mystic monosyllable standing
for the trinity.' K.P. Singha, taking Savda-Brahma for an accusative,
regards it as implying,--'such a man transcends all Vedic rites.' This is
precisely the meaning attached to it by the commentator where it occurs
in verse 7 of section 236 ante.

976. The inferior order here referred to is, of course, the Sudra order.
The commentator points out that whereas only the three superior orders
axe regarded to be eligible for the study of Sankhya and for inculcation
of such Srutis as Tattwamasi (That thou art), here Vyasa lays down that
as regards the Yoga path, _all_ are eligible to betake themselves to it.

977. 'Fixed senses,' i.e., when the senses are fixed on the mind and the
mind on the understanding. Ajaram is immutable or unchanging, or that in
which there is no change for the worse (or for the better). By subtility
is indicated the incapacity of being apprehended, and by mahattaram is
meant infinity.

978. The anu anudrisya is explained as Guruvachanamanu. Thus seems to be
the true meaning, otherwise avekshya would be pleonastic, abhutagatim is
bhutasamplavaparyantam, i.e., till the destruction of all beings. Imam is
sastraprasiddham.

979. The Vedas proclaim the efficacy of both acts and knowledge. Acts are
not laid down for those that have knowledge.

980. Subhashita is explained by the commentator as ayam tu paramo dharma
yat yogena atmadarsanam.

981. Na vartate does not mean annihilated but, as the commentator
explains, aham asmi iti na jana atmanam.

982. Manasena karmana is explained by the commentator as sankalpena.

983. The meaning is this: the man of acts is like the new-born moon,
i.e., subject to growth and decay.

984. This has been explained in a previous section.

985. The soul resides in the body without partaking of any of the
attributes of the body. It is, therefore, likened to a drop of water on a
lotus leaf, which, though on the leaf, is not yet attached to it, in so
much that it may go off without at all soaking or drenching any part of
the leaf. Yogajitatmakam is yogena jito niruddha atma chittam yena tam,
as explained by the commentator.

986. Literally, 'Tamas and Rajas and Sattwa have the attribute of Jiva
for their essence.' The particular attribute of Jiva here referred to is
the Jnanamaya kosha. Jiva, again, is all accident of the Soul. The Soul
comes from the Supreme Soul. Thus the chain of existence is traced to the
Supreme Soul. In verse 20 again it is said that the body, which by itself
is inanimate, when it exists with the Soul, is an accident of Jiva as
uninvested with attributes.

987. I follow Nilakantha substantially in his interpretation of this
verse. Two kinds of creation are here referred to as those of which Vyasa
has spoken in the previous Sections. The first is Ksharat prabhriti yah
sargah, meaning that creation which consists of the four and twenty
entities commencing with Kshara or Prakriti. The other creation,
consisting of the senses with their objects, represents buddhaiswarya or
the puissance of the buddhi, these being all buddhikalpitah. This second
creation is also atisargah which means, according to the commentator,
utkrishtah and which is also pradhanah or foremost, the reason being
bandhakatwam or its power to bind all individuals. I take atisargah to
mean 'derivative creation,' the second kind of creation being derived
from or based upon the other, or (as I have put it in the text)
transcends or overlies the other.

988. It is explained in previous sections how the course of righteousness
is regulated by the character of the particular Yuga that sets in.

989. Vyasa has already explained the character of the two apparently
hostile declarations. The meaning of Suka's question, therefore, is that
if two declarations are only apparently hostile,--if, as explained in the
Gita, they are identical,--how is that identity to be clearly
ascertained? The fact is, Suka wishes his sire to explain the topic more
clearly.

990. The course of conduct of human beings,' i.e., the distinctions
between right and wrong. Vimuktatma is taken by the commentator to imply
tyaktadehah. The second line may also mean 'having cast off (by Yoga) the
consciousness of body, I shall behold my own Soul.'

991. I do not follow the commentator in his interpretation of this line.

992. 'When the huts become smokeless,' i.e., when the cooking and the
eating of the inmates are over. 'When the sound of the husking rod is
hushed,' i.e., when the pestle for cleaning rice no longer works, and
consequently when the inmates are not likely to be able to give much to
the mendicant.

993. There is an apparent conflict between the two declarations. If both
are authoritative, they cannot be regarded to be scriptural declarations
in consequence of their conflict.. if one is so and the other not so, the
scriptural character of the latter at least is lost. The scriptures
cannot but be certain and free from fault. How then (the question
proceeds) is the scriptural character of both to be maintained?

994. The Burdwan translator makes a ridiculous blunder in rendering
Jaghanyasayi, which he takes to mean 'sleeping on a wretched bed.'
Jaghanya implies, here as elsewhere, subsequence in point of time.

995. Both the Vernacular translators have misunderstood the last part of
the second line., It does not mean that the disciple should approach the
preceptor when summoned, implying that he should be prompt to answer the
summons, but that he should not disturb his Preceptor by clamouring for
lessons or instruction. He should go to his preceptor for taking lessons
only when his preceptor summons him for it.

996. Meaning, he should cast submissive or humble glances instead of
staring boldly or rudely.

997. Learning was never sold in this country in ancient times. The final
fee is not a return for the services of the preceptor but a token of
gratitude from the pupil. Its value depended upon the ability of the
disciple, though there are stories in the scriptures of disciples coming
to grief on account of their persistent forwardness in pressing the
acceptance of this fee. Vide the story of Galava in the Udyoga Parva.

998. The fourth kind of conduct, called kapoti is also called unchha. It
consists of collecting such seeds of grain as have fallen down from the
ears and as have been abandoned by the reapers.

999. Thus the second is more meritorious than the first, the third than
the second, and the fourth than the third. The fourth or last, therefore,
is the first in point of merit.

1000. It is said that the householder who cooks must give a share of the
cooked food to a Brahmacharin or Yati or any one who comes as a guest. If
he does not do it but eats the whole of what has been cooked, he is
regarded as eating what belongs to a Brahmana. This, of course, is a high
sin.

1001. The commentator supposes that these relatives and kinsmen are named
because of the great likelihood there is of disputes arising with them on
account of shares of inheritance.

1002. The sense is this: these various persons, if duly reverenced by the
householder, are able to send the latter to the places indicated or make
him comfortable in those places.

1003. Vide verses 2 and 3 of this Section. Of the four courses, the first
or Kusaladhanya, is left out here. The three others, of course, are the
Kumbhadhanya, the Aswastana (otherwise called Unchhasila), and the
Kapoti. The Burdwan translator makes a blunder in enumerating the three
kinds of domesticity here referred to.

1004. The Burdwan version of this verse is incorrect.

1005. The cow is a sacred animal and there is merit in feeding and
properly tending a cow. Forest recluses kept kine for merit as also for
homa or sacrifice with the ghee obtained from them. The story of
Vasishtha's cow is well-known.

1006. These five are Agnihotra, Darsapurnamasi, Chaturmasya, Pasu
sacrifice and Soma sacrifice.

1007. The Burdwan translator misunderstands the words abhravakasah. It is
a well-known word occurring in almost every lexicon. Wilson explains it
correctly.

1008. i.e., They do not use a regular husking or cleaning apparatus for
cleaning the grain they use as food.

1009. So that very small portion of the grain comes out for drink or
mixes with the water.

1010. i.e., who had no fixed residence and who never sought with any
effort for the necessaries of life. The Burdwan translator takes both
yathavasah and akritacramah for two independent names of Rishis instead
of taking them as adjectives of Sudivatandi.

1011. i.e., whose wishes were immediately crowned with success, in
respect of both blessings and curses, etc.

1012. Niranandah is explained as krichcchrachandrayanadiparatwat.

1013. Anakstrah is explained by the commentator as 'different from stars
and planets but still freed from darkness' and, therefore, effulgent or
luminous. Anadhrishyah is fearless.

1014. Atmayaji is explained as one who performs his own sraddha or
obsequial rites. The Sandhi in the next word is arsha; atmakrida is one
who does not take pleasure in wife or children but whose source of
pleasure is his own self: Similarly, atmasraya is one who without
depending upon kings or others takes refuge in himself.

1015. Such sacrifice, for example, as those called Brahma-yajna, etc.

1016. Yajinam yajna is the sacrifice of ordinary sacrifices, i.e., the
usual sacrifices consisting of tangible offerings unto the deities, and
performed with the aid of Vedic mantras. The ablative implies cause.
Atmani ijya is sacrifice in Self, i.e., Yoga. The meaning of the first
line, therefore, is when through performance of ordinary sacrifices and
rites, the mind becomes pure and the sacrificer is enabled to practise
yoga. Unto the three fires he should duly sacrifice on his own self.
means, of course, that without any longer adoring his fires by visible
rites and actual recitation of mantras, he should, for the sake of
emancipation, worship in his own self or seek the extinction of mind and
knowledge in Yoga.

1017. To this day every orthodox Brahmana or Kshatriya or Vaisya never
eats without offering at the outset five small mouthfuls unto the five
vital breaths, i.e., Prana, Apana, Samana, Udana, and Vyana.

1018. Vapya or Vapayitwa means causing or obtaining a shave. The Burdwan
translator makes a blunder by supposing it to mean parivyapta. The
Sannyasa mode of life, as well-known, can never be entered without a
previous shave. K.P. Singha gives the correct version.

1019. It is difficult to render the word abhaya into English. 'To give
abhaya to all creatures' is to pledge oneself to a life of total
harmlessness, or to practise universal compassion or benevolence.
Abstention from every kind of injury is the great duty of the fourth mode
of life.

1020. The duties included in yama (as explained by the commentator) are
universal benevolence, truthfulness, faith, Brahmacharya, and freedom
from attachment. Those that are included in niyama are purity (of body
and mind), contentment, study of the Vedas, meditation on the Supreme,
etc. Swasastra sutra means the sutras of his own sastras--i.e., the
duties laid down in respect of that Sannyasa which he has adopted; the
chief of which is enquiry after the Soul or Self: Bhutimanta implies
Vedic recitation and the sacred thread. He who has taken to Sannyasa
should display energy in these, i.e., persistently enquire after the Soul
and throw away all caste-marks, and other indications. 'The desirable
end' is of course, gradual Emancipation of that obtained at once.
Following the commentator, K.P. Singha gives the correct version. The
Burdwan version, containing the very words of the gloss, is based upon a
complete misconception of their meaning.

1021. The commentator correctly explains that by the first line of this
verse, Vyasa answers his son's question. The two modes referred to are
the first and the second, and not the second and the third as K.P. Singha
in his vernacular version wrongly states. Having answered the question,
the speaker (in the second line) proceeds to indicate the simple or
straight path for reaching the highest object of men's endeavour, viz.,
Paramartham or Brahma.

1022. Bhava-samahitah is explained as chitta-samadhanavan.

1023. The skull is to be used as a drinking vessel. Kuchela, which I
render 'rags', is supposed by the commentator to signify reddish or brown
cloth which has, from age, lost its colour.

1024. Elephants, when hurled into a well, become utterly helpless and
unable to come out. That person, therefore, into whom words enter like
elephants into a well, is he who answers not the evil speeches of others.
What is said here is that only a person of such forbearance should betake
himself to mendicancy or Sannyasa.

1025. I have given a closely literal version of this verse. The
commentator explains that first fine refers to the person who deems
himself to be everything and everything to be himself. The second line
refers to the same individual who, by Yoga, can withdraw his senses and
the mind and consequently make the most populous place appear as totally
solitary or unoccupied. This is the Yoga process called Pratyahara and is
described in section 233 ante. The Burdwan translator gives an incorrect
version. K.P. Singha follows the commentator.

1026. Suhitya, whence sauhitya, means no satiety but the full measure of
gratification from eating. The speaker wishes to lay down that a
mendicant or renouncer should never take food to the full measure of
gratification. He should eat without completely appeasing his hunger.

1027. I follow the commentator in his exposition of kaunjara which he
derives as kun (earth or the body which is made of earth) jaravati iti
kunjarah, i.e., a Yogin in Samadhi. The sense seems to be that the fruits
of Yoga include or absorb the fruits of every other act. The rank and
status of Indra himself is absorbed within what is attained to by Yoga.
There is no kind of felicity that is not engulfed in the felicity of
Emancipation, which Yoga alone can confer.

1028. The commentator thinks that by the 'one duty of abstention from
injury' is implied the fourth mode of life or Sannyasa. What is said,
therefore, is that the observance of the single duty of harmlessness
includes that of every other duty; or, what amounts to the same thing,
the fourth mode of life is singly capable of giving merit which all the
others may give together.

1029. Haryartham means 'for the sake of Hari.' i.e., one who takes away
merit, implying a disciple or attendant. Some texts read Ratyrtham,
meaning 'for the happiness (of others).'

1030. Because all acts are fraught with injury to others. Whether 'acts'
betaken in its general sense or in the particular sense of 'religious
acts,' their character is such.

1031. Both the vernacular translators have completely misunderstood the
second line of this Verse. The commentator correctly explains that
Tikshnam tanum means the religion of injury, i.e., the religion of
sacrifices and acts. 'So' for 'sa' is arsha; as also anantyam for
anantyam which, of course, implies moksham or Emancipation. The
commentator correctly supplies yatah after apnoti and shows that
prajabhyah is equivalent to prajanam. The last clause of the second line,
therefore, means sa moksham apnoti, yatah prajabhyah (or prajanam)
abhayam. The dative, not ablative as the vernacular translators take it,
is not bad grammar, although the genitive is more agreeable with usage.

1032. A tentative version is offered here, following the actual words
used in the original.

1033. All these expressions apply to the Supreme Soul. Immeasurable in
the firmament implies that the Supreme Being is vaster than the
firmament. 'Made of gold' means, as the commentator explains, Chit having
knowledge only for its attribute.' 'Born of the egg,' i.e., belonging to
the universe. 'Within the egg' means 'capable of being apprehended in the
heart.' 'Equipped with many feathers,' i.e., having many limbs each of
which is presided over by a particular deity. The two wings are absence
of attachment or complete dissociation from everything, and joy and
gladness and aptitude for enjoyment. 'Rendered effulgent by many rays of
light,' i.e., transformed into a living and active agent by means of
eyes, cars, etc.

1034. The sense is that he who understands the wheel of Time is a person
worthy of universal regard. The excellent joints of that wheel are the
parva days, viz., those sacred lunations on which religious rites are
performed.

1035. I give a little version of verse 33, following the commentator as
regards the meaning of samprasadam. The sense, however, of the verse is
this: Brahma, in the previous sections, has often been spoken of as
Sushupti or the unconsciousness of dreamless slumber. The universe flows
from Brahma. Unconsciousness, therefore, is the cause or origin or body
of the universe. That unconsciousness, therefore, pervades all things,
viz., gross and subtile. Jiva, finding a place within that
unconsciousness existing in the form of gross and subtile, gratifies the
deities, prana and the senses. These, thus gratified by jiva, at last
gratify the open mouth of the original unconsciousness that waits to
receive or swallow them. All these verses are based upon the figurative
ideas that find expression in the Upanishads.

1036. Smriti is memory. One whose smriti, is lost means one whose
conceptions of right and wrong are confounded. Atmanah sampradanena is
'by the surrender of oneself' to one's own passions or Kamadibhyah as the
commentator explains.

1037. Chittam is explained by the commentator as the gross understanding,
and Sattwa as the subtile understanding.. The understanding that is
concerned with the images brought by the mind or the senses is called
gross; while that which is concerned with ideas about Brahma is called
subtile. Kalanjara is explained by the commentator either as standing for
the mountain of that name, i.e., irremovable as the mountain so called;
or, as one who destroys the effect of Time, i.e., one who subdues Time
instead of being subdued by that universal conqueror.

1038. The purification here referred to consists in transcending the
consciousness of duality. Righteousness should be avoided because of its
incapacity to lead to Emancipation which is much higher than heaven.
Atmani sthitwa means living in one's real or true nature, i.e., merging
everything into the Soul. This is attained when the consciousness of
duality is transcended.

1039. Atmanam in the first line is the Jiva-soul, and atmani is the
Supreme Soul. In the second line also, the same distinction is observed
between the two words.

1040. Brahmanas, who having completed the study of the Vedas have betaken
themselves to the domestic mode of life, are so called. Here, probably,
the reference is to persons having faith in the Vedas and of pure conduct.

1041. Adhyatma is topic bearing on the Soul. Here it signifies the seven
and twenty usual topics of philosophical discourse, viz., the five organs
of action, the five organs of knowledge, the mind and three others called
Chitta, etc., the five vital breaths, the five elementary substances,
Desire. Acts, and Avidya.

1042. The second clause of the second line is explained by the
commentator as yasmin kamani nimitte sati yat anupasyati.

1043. The grammatical construction is Gunebhyah paramagatah gunan na
ativartante. The meaning is this: Mind, Understanding, and Nature (or
individual disposition of man or animal or vegetable, etc) are all due to
their own previous states. Nature in particular being the result of the
desires of a past state of existence. Such being their origin, they too
are due to the five entities named. As regards their functions, it is
said that having reached to that which is Gunebhyah parama, i.e.,
Srotradikaryam swarupam, they do not transcend the gunas themselves; or
in other words having become endued with the faculty or power of seizing
particular attributes (such as scent, form, etc)., they actually seize or
apprehend them.

1044. In other words, the senses and the mind are nothing but the
understanding displayed in a particular shape or form. The principal
function of the mind is to cherish and discard impressions. The
understanding is nischayatmika or engaged in arriving at certainty of
conclusions.

1045. Everything above the soles of, the feet and below the crown of the
head, is, of course, the whole body or self or the person. Asmin kritye
is, aham iti yat darsanam tasmin karaniye. There can be no doubt that the
commentator correctly explains the meaning.

1046. Neniyate is as the commentator explains, an instance of
karmakartari prayogah. Hence, the meaning is that both the attributes of
form etc., and the senses with mind which apprehend those attributes, are
the understanding itself, so that when the understanding is not, these
also are not. The object of this verse is to establish the identity of
the understanding with the senses, the mind, and the attribute with the
senses and the mind apprehend. Both the vernacular versions are
inaccurate.

1047. The three attributes of Rajas, Tamas, and Sattwa do not spring
front any different thing but from their own counterparts existing in a
previous state of existence or life. They arise from their respective
states as they existed with the Chitta or understanding in a previous
life. Hence Chitta, and the objects of the senses and the senses also
arising from it, are all affected by these three Gunas.

1048. The last word in the first line is not prabodhita but aprabodhita.

1049. In the original, the word atman is used in various senses.
Sometimes it stands for the Jiva-soul, sometimes for the Supreme Soul,
sometimes for essence or the principal portion of anything, sometimes for
one's own self, and sometimes even for the person or body. It is not
difficult to distinguish in which sense the word is used in what place.

1050. Vela is tide or current. The Understanding, although it exists with
the three states of Sattwa, Rajas, and Tamas, can yet transcend them by
Yoga. The ordinary and extraordinary states of the understanding are
spoken of in this verse.

1051. The Bengal texts make this a verse of one line. In the Bombay text,
verse 9 is made a triplet, so that this line is included in it. Medhyani
is explained as medha, rupadi jnanam, tatra tani.

1052. If I have understood this verse correctly, the theory of perception
laid down is a sort of idealism which has not, perhaps, its counterpart
in European metaphysics. The senses are first said to be only
modifications of the understanding. The mind also is only a modification
of the same. A particular sense, say the eye, becomes subservient to the
understanding at a particular moment. As soon as this happens, the
understanding, though in reality it is only the eye, becomes united with
the eye, and entering the mind raises an image there, the consequence of
which is that that image is said to be seen. External world there is, of
course, as independent of mind and understanding. That which is called a
tree is only an idea or image created in the mind by the understanding
with the aid of the sense of vision.

1053. The speaker here combats the theory that the qualities of Sattwa,
Rajas, and Tamas inhere to the objects themselves of the senses. His own
view is that they inhere to the Mind, the Understanding, and
Consciousness. The qualities may be seen to exist with objects, but in
reality they follow objects in consequence of their permanent connection
with the mind, the understanding, and consciousness which have agency in
the production of objects. The commentator cites the instance of a wife's
beautiful and symmetrical limbs. These excite pleasure in the husband,
envy in a co-wife, and desire (mixed with pain at its not being
gratified) in a weak-hearted gazer. All the while the limbs remain
unchanged. Then again, the husband is not always pleased with them, nor
is the co-wife always filled with envy at their sight, nor is the gazer
always agitated. Like the spokes of a wheel which are attached to the
circumference and which move with circumference, the qualities of Sattwa,
etc., attached to the mind, understanding and consciousness, move along
with them, i.e., follow those objects in the production of which the
mind, etc., are causes.

1054. This version of verse is offered tentatively. I give the substance
without following the exact order of the original. Compare this verse
with 42 of section 194 ante.

1055. As soon as the darkness of the understanding is dispelled and true
knowledge succeeds, the Soul becomes visible.

1056. i.e., who adopts the Sannyasa or the last mode of life after having
duly gone through the preceding modes.

1057. Gunan in the first line means Vishayan, in the second line it means
Sattivadin, Vikriyatah is vikram bhajamanan. How the understanding
creates objects has been explained in previous sections.

1058. Na nivartante is explained by the commentator as na ghatadivat
nasyanti kintu rajjuragadiva badha eva, etc., and he concludes by saying
that according to this theory niranvayanasa eva gunanam, or, in other
words, that the Gunas are not so destroyed by knowledge that they do not
return.

1059. According to the speaker then, there is not much practical
difference between the two opinions here adverted to, and one's course of
conduct will not be much affected by either of the theories that one may,
after reflection, adopt.

1060. Janmasamartham is explained as certain to be acquired by virtue of
birth or of the practice of the duties laid down for one's own order.
Parayanam is moksha-prapakam.

1061. The Bengal reading buddhah is preferable to the Bombay reading
Suddhah which would be pleonastic in view of what follows in the second
line.

1062. Lokam is explained as lokyate iti lokah, i.e., objects of enjoyment
such as wife, etc., aturam, is afflicted with faults or defects. Ubhayam
kritakritam is as the commentator explains, sokasokarupam or aropitam and
anaropitam.

1063. Many of the verses of this and the previous section correspond with
those of section 194 ante. Many verbal changes, however, are noticeable.
In consequences of those changes, the meaning sometimes becomes lightly
and sometimes materially different.

1064. Gocharaebhyah, literally, pastures, is used here to signify all
external and internal objects upon which the senses and the mind are
employed. Their proper home or abode is said to be Brahma.

1065. The absence of anything like precision in the language employed in
such verses frequently causes confusion. The word atma as used in the
first line is very indefinite. The commentator thinks it implies
achetanabuddhi, i.e., the perishable understanding. I prefer, however, to
take it as employed in the sense of Chit as modified by birth. It conies,
I think, to the same thing in the end. The 'inner Soul' is, perhaps, the
Soul or Chit as unmodified by birth and attributes.

1066. Abhavapratipattyartham is explained by the commentator as 'for the
attainment of the unborn or the soul.'

1067. The commentator explains the first line thus: yatha sarvani matani
tatha etani vachansi me. He takes the words: yatha tatha kathitani maya
as implying that 'I have treated of the topic yathatathyena.'

1068. The commentator explains that tasya tasya has reference to
gandhadeh. Pracharah means vyavahara. Pasyatah is Vidushah.

1069. i.e., one that only knows the Vedas and has observed the vow of
Brahmacharya is not a superior Brahmana. To become so requires something
more.

1070. I follow the commentator closely in rendering this verse. Sarvavit
is taken in the sense of Brahmavit. Akamah is one contented with
knowledge of Self. Such a man, the Srutis declare, never dies or
perishes. The two negatives in the last clause nullify each other. The
Burdwan translator, with the gloss before him, for he cites copiously
from it, misunderstands the negatives. K.P. Singha is correct.

1071. Avidhanat is explained as dayanaishkainyayorananusaranat.

1072. Kamakantah is explained as kamaih kantah, i.e., manoharah.

1073. Heaven is Brahma invested with attributes. Tranquillity of soul is
Brahma uninvested with attributes. Upanishat is explained as rahasyam.
This 'render 'recondite object'. The sense of the verse is that each of
the things mentioned is useless without that which comes next; and as
tranquillity or Brahma uninvested with attributes is the ultimate end,
the Vedas and truth, etc., are valuable only because they lead to
tranquillity.

1074. Both the Vernacular translators have rendered this verse wrongly.
In the first place, ichcchasi is equivalent to ichccheta. Santoshat is
'for the sake of santosha. Sattwam is buddhiprasadam. Manas is explained
as sankalpa or samsaya. The grammatical order is sokamanasoh santapya
kledanam. The commentator adds santapamiti namulantam, i.e., formed by
the suffix namul.

1075. Samagrah is literally 'full or complete,' implying that such a man
becomes jnana-triptah. Only five attributes are mentioned in this verse
but santosha mentioned in verse 13 should be taken to make up six.

1076. Both the vernacular translators have rendered this verse
incorrectly. In the first place shadbhih has reference to the six things
mentioned in verse 11 and 12 above. These six again should be
satwagunopetaih, i.e., destitute of the attributes of Rajas and Tamas.
Unless freed from those two, even the six, of themselves, will not lead
to knowledge of the Soul. Tribhih has reference to Sravana, manana, and
nididhyasana. Ihastham is 'residing within the body.' Pretya implies
transcending consciousness of body or jivati eva dehe
dehabhimanadutthaya. Tam gunam is muktalakshanam. The sense, in simple
words, is this: transcending all consciousness of body they that succeed
in knowing the Soul which resides within the body become emancipated. The
first line of the verse simply points out how the Soul may be known.

1077. Anweti is explained as vardhate.

1078. The reading I adopt is saviseshani, and not aviseshani although the
latter is not incorrect. In treatises on yoga, viseshah imply the gross
elements and the eleven senses including the mind. Aviseshah imply the
five subtile elements (tanmatrani) and buddhi. By Gunan is meant Mahat
and Avyakta or Prakriti. If aviseshani be taken, the reference to the
subtile elements would imply that the grosser once have already been
transcended.

1079. Atikrantaguna-kshayam, i.e., one who has transcended disregards the
very puissance that the destruction of the gunas is said to bring about.

1080. Karyyatam is Prakriti which alone is active, Purusha being
inactive. Paramam karanam is, of course, Brahma uninvested with
attributes.

1081. Dwandwani is governed by anushthitah. Mahat here is elaborate. The
speaker, having first discussed the subject elaborately, intends to speak
of it in brief in this Section.

1082. Panchasu is explained by the commentator as Panchatmakeshu. Hence,
he properly points out that bhava and abhava and kala are included by the
speaker within bhutas or primary elements. Bhava implies the four
entities called karma, samanya, visesha and samavaya. By abhava is meant
a negative state with respect to attributes not possessed by a thing. We
cannot think of a thing without thinking of it as uninvested with certain
attributes whatever other attributes it may possess.

1083. Enlarged, the constructions of the original becomes thus:
'uttareshu (bhuteshu) (purvabhuta) gunah (santi).'

1084. Uttarah imply the three entities known by the names of Avidya
(Ignorance), Kama (desire), and Karma (acts). This part of the verse is
skipped over by the vernacular translators.

1085. i.e., the soul when invested with Avidya and desire becomes a
living creature and engages in acts. It is through consequences then that
are derived from acts that the infinite Soul (or Chit) becomes Jivatman.

1086. This is a very difficult verse and no wonder that both the
vernacular versions are defective. K.P. Singha gives the substance,
skipping over many of the words. The Burdwan translator, though citing
largely from the gloss, misunderstands both verse and gloss completely.
The grammatical construction is this: Ebhih sarvaih kalatmakaih bhavaih
anwitam sarvam yah akalushiam pasyati (sah) samoham karma nanuvartate.
Sarvam here refers to pranijatam or the entire assemblage of living
creatures. Kalatmakaih bhavaih is punyapapadi samskaratmabhih. Bhavaih is
taken by the commentator as equivalent to bhavanabhih. I prefer to take
it in the sense of entity. He who looks upon these as akalusham, i.e., as
unstained Chit (that is, he who has a knowledge of the Soul), becomes
freed from samoham karma, i.e., succeeds in becoming nishkamah in
consequence of his acquaintance with atmatattwa.

1087. 'Conversant with the scriptures,' i.e., Yogin; 'acts laid down in
the scriptures' are the practices connected with Yoga. Saririnam, the
commentator takes, implies the Soul as invested with a subtile body; of
course, Saririn as distinguished from Sariram generally means the Soul or
the owner of the Sariram without reference to the body. Hence, the word
cannot be taken as referring to the Soul as uninvested with the
lingasarira.

1088. I follow the commentator in his exposition of this verse. Sahitah
is nividah; drisyamanah is explained as 'though unseen by the eye is yet
realised through instruction and by the aid of reason.'

1089. Tapah is rasmi-mandalam. Prati-rupam is pratyupa-dhi. Sattwam is
sattwapradhanalingam. The sense, in simple words, seems to be that the
Yogin beholds within his own body and those of others the Souls or Chits
residing there as invested in subtile forms.

1090. Both atmachintitam and karmajam rajas are governed by Jahatam. The
first means all that is: 'kalpitah in self' i.e., the creations of the
understanding or the mind, implying, of course, the objects of the senses
or the external world. The second means kamadi vyasanam, i.e., the
calamities constituted by desire, etc. Pradhanadwaidhamuktah is one who
is freed from identity with Pradhana or the Universal cause; hence, the
puissance that Yoga brings about. Such Yogins have their subtile forms
under complete control under all conditions and at all times. They can
enter at will into other forms. Sattwatma is linga-dehah.

1091. Satatam qualifies anwitah. Nityam qualifies charishnuh. Sadanityah
is explained by the commentator as in reality terminable, though the
words always etc., have been used. The plain meaning of the verse is that
Yogins, in their linga body, rove everywhere, not excluding the most
blissful regions in heaven itself.

1092. The meaning is this: like Yogins, ordinary men even have the
linga-sariram. In dreams, the gross body is inactive. Only the subtile
body acts and feels. The Burdwan translator misunderstands this verse
completely.

1093. Atikramanti is understood at the end of the verse. Vajropamani is
explained by the commentator as 'so undying that they are not destroyed
at even the universal destruction; hence, of course, the karana bodies.'
The karana bodies are the potentialities, existing in the tanmatra of the
elemental substances, of forming diverse kinds of linga bodies in
consequence of the acts of Jiva in previous periods of existence.

1094. Etat is: maduktam vakyam; yogam implies yogapradhanam. Samadhau
samam has reference to 'yogam.' What are the speaker wishes to say in
this verse is that dhyana is not laid down for Sannyasins alone but it is
laid down for all others as well.

1095. Pradhanam is Avidya or Ignorance. Viniyoga is Viparinama. The
particle anu always interpreted as 'following' the scriptures or some
special branch of knowledge that treats of the subject spoken of.

1096. The correct reading is ayasaih meaning 'made of iron,' and not
'ayasaih.' K.P. Singha adheres to the incorrect reading. The chains of
iron here are either the diverse longings cherished by worldly men, or,
perhaps, the bodies with which men are invested.

1097. The dual genitive duhkhayoh is used because worldly sukha also is
regarded as duhkha. 'Tyajamannah' is equivalent to 'tyaktum ichccha.' It
is an instance of hetau sanach.

1098. Yena is explained as Stryadina hetuna. 'Sah' is: Stryadih:
Samrohati is: Vardhayati. 'Tam' is: Vardhakam.

1099. 'Uddhriyate' is literally 'tears up.' The use of the word 'asina'
suggests also 'cutting.' The root of the tree, of course, is Avidya or
Ignorance.

1100. K.P. Singha wrongly translates the first line. The Burdwan
translator quotes the gloss without understanding it. The first half of
the first line, literally rendered, is 'the senses are the
mind-citizens,' meaning, as the commentator rightly explains, that they
are citizens under the lead of the mind. 'Tadartham' means 'for the sake
of the senses,' i.e., 'for cherishing them.' Prakritih is mahati kriya
pravrittih, Tadartham is kriyaphalam, i.e., happiness or misery. The
meaning, in brief, is this: the body is a city. The understanding is its
mistress. The mind is her principal servitor. The senses are the citizens
under the lead of the mind. In order to cherish the senses the mind
engages in acts productive of visible and invisible fruits i.e.,
sacrifices and gifts, and the acquisition of houses and gardens, etc.
Those acts are liable to two faults, viz., Rajas and Tamas. The senses
(both in this life and the succeeding ones) depend upon the fruits
(happiness or misery) of those acts.

1101. The meaning is this: the senses, the mind, the understanding, etc.,
are all due to acts. These, therefore, are said to rest upon acts and
draw their sustenance therefrom.

1102. I expand the first line of 14 for giving the meaning clearly.

1103. The sense is that the understanding, being stained or afflicted,
the Soul also becomes stained or afflicted. Enam is atmanam. Vidhritam is
'placed like an image upon a mirror.'

1104. Because the son had not yet obtained the light of full knowledge.

1105. It is curious to note how carelessly this verse is rendered in the
Burdwan version. In the Bengal texts there is a misprint, viz., tatha for
rasah. The Burdwan translator does not notice it, but gives just eight
qualities instead of ten. Capacity to be congealed is to be inferred from
cha. K.P. Singha is correct.

1106. The Rishis, it is evident, regarded an entity not as an unknown
substance in which certain known properties inhered, but as the sum total
of those properties themselves. So far as the human mind is concerned,
there is no warrant for the proposition that matter is an unknown
substance in which extension, and divisibility etc., inhere; on the other
hand, matter, as it appears to us, is only extension, divisibility, etc.,
existing in a combined state.

1107. The elements are five in number. Their properties number fifty. The
five especial properties of the understanding should be added to those
five and fifty. The total, therefore, of the properties of the
understanding comes up to sixty.

1108. This is a difficult verse. Anagatam is agama-viruddham. The
grammatical construction, as explained by the commentator, is this: tat
(tasmin or purvaslokokokte vishaya yat) anagatam tava uktam tat
chintakalilam. (Twam tu) samprati iha (loke) tat (maduktam)
bhutarthatattwamsarvam avapya bhuta-prabhavat santabuddhi bhava.
Bhutarthah is Brahma, and bhutaprabhavat is Brahmaiswaryat. (This is an
instance of the ablative with 'lyap' understood). What Bhishma wishes
Yudhishthira to do is not so much to attend to the various theories about
the origin of the universe but to carefully attend to the method of
attaining to Brahma. To be of tranquil heart, of course, implies the
possession of a nirvrittika buddhi.

1109. i.e., they could be slain by only their equals who were engaged
with them, meaning that all those warriors were very superior men. They
could not possibly be slain by others than those with whom they fought.

1110. In the case of gods and Rishis, thinking and summoning are the same.

1111. The commentator explains that the accusatives in the first line of
verse 5 governed by hareyam in the previous verse.

1112. A Padmaka consists of ten digits, i.e., a thousand millions or a
billion according to the French method of calculation.

1113. To lead a life in the woods with the deer and after the manner of
the deer confers great merit. Vide the story of Yayati's daughter Madhavi
in the Udyoga Parvam ante.

1114. The commentator explains that this means that Death would attain to
the status of all-pervading Brahma. Even this is the boon that the
Self-born grants her for protecting her against iniquity and allaying her
fears.

1115. i.e., being freed from wrath and aversion.

1116. Vasishtha's work commences with the query--What is dharmah? The
first answer is 'anything consistent with the Srutis and the Smritis.'
Then comes Sishtacharah or the conduct of those called Sishta or the good.

1117. However casuists may argue and moralists pretend, a lie like that
of Sir Henry Lee for saving his prince from the hands of Cromwell (vide
Woodstock), or like that of the goldsmith's son, even when he was dying,
for saving the prince Chevalier from the hands of his would-be captors,
is excusable in the estimation of many and even meritorious according to
some. The world again is agreed that if an adulterer be called into the
witness box, perjury would be a venal offence compared with the meanness
of betraying the honour of a confiding woman. Hence, the exclusion of
such a witness (according to almost every system of law) in trials for
adultery. The Rishis wrote for men and not angels. The conduct referred
to is that of the good and pious.

1118. In explaining verse 7, the commentator uses the words that I have
enclosed within parenthesis. According to him, verse 9 hath reference to
the robbed thief while he goes to the king for invoking justice.

1119. There is another reason why one should not give way to intoxication
of might and should not set at naught the eternal injunction against
taking what belongs to another K.P. Singha incorrectly translates this
line.

1120. Implying that such a man is always alive to his own faults. He
never thinks that others are guilty of an offence which he, in a moment
of temptation, may have committed.

1121. K.P. Singha wrongly translates this line.

1122. The construction is not at all difficult; yet both the vernacular
translators have misunderstood it, the Burdwan version being thoroughly
unintelligible. This is only another form of the well-known saying--'do
to others as you would that they should do to you.'

1123. The Burdwan translator gives an incorrect version of the second
line: yad is equivalent to yadi: anyasya stands for anyam. The genitive
inflection is used for the accusative. Tatah stands for tasmin implying
aupapatye vishaye. Kuryat is driggochari-kuryat.

1124. The surplus should not be coveted for its own sake but for such use.

1125. The second line is incorrectly rendered by K.P. Singha.

1126. Priyabhyupagatam is priyena praptam and not hinsaya.

1127. I am not sure that I have understood the original correctly.
Nilakantha says that the sense intended to be conveyed is that
Yudhishthira finds fault with Bhishma's previous course on the
indications of righteousness.

1128. The argument, as explained by the commentator is this: Bhishma has
said that righteousness and its reverse arise from one's acts producing
happiness or misery to others, and that they both affect one's future
life in respect to the happiness and misery enjoyed or endured therein.
But living creatures, says Yudhishthira, are seen to take their births,
exist, and die, of their own nature. Nature, therefore, seems to be the
efficient cause of birth, existence, and death, and not the declarations
in the Srutis, consistent though those declarations be with
considerations of felicity or the reverse. The study of the Vedas,
therefore, cannot alone lead to a knowledge of righteousness and its
reverse.

1129. Distress may be of infinite variety. Derogation also from duty may,
therefore, be of infinite variety. It is impossible to note these
derogations (justifiable in view of the degree of distress felt) in any
code of morals, however comprehensive.

1130. The commentator cites the example of Sudras listening to forbidden
scriptures in expectation of merit. They commit sin by such acts. Then
again high Brahmanas like Agastya, by cursing the denizens of the Dandaka
forest, achieved great merit. In persons universally called ordinary or
even low, indications are observable of good behaviour, and in those
acknowledged to be good and respectable, acts may be noticed that are not
good. That therefore, which is called the conduct of the good is
extremely unascertainable.

1131. The commentator cites the instance of the stoppage of the
Horse-sacrifice in consequence of the interference of Indra with
Janamejaya while the latter was bent upon celebrating one for the
acquisition of merit.

1132. The vapoury edifices and forms seen in the distant sky are called
Gandharva-nagara from the peculiar belief that they are cities or towns
inhabited by the Gandharvas, a class of beings superior to men. They
appear to the view only to disappear very soon. What the speaker wishes
to say is that sacrifices and religious acts at first appear romantic and
delightful in consequence of the fruits they hold forth, viz., heaven and
felicity. But when they are examined by the light of philosophy, they
disappear or shrink into nothingness, for as acts, they are transitory
and their consequences too are of the same character.

1133. The object of this verse is to show that it is extremely difficult
to ascertain who the good are whose conduct should be taken as the
standard of righteousness.

1134. The commentator cites the instance of Drona and others of that
class. These men must be regarded as Mahajanas and Sadhus, but how can
their conduct be regarded as righteous? What Yudhishthira means to say is
that the standards of righteousness or that by which a good man may be
known, is difficult of ascertainment.

1135. The example of Viswamitra, Jamadagnya, and Vasishtha are cited by
the commentator. The first won pre-eminence by his mastery over weapons.
The second lost his character as a Brahmana by the profession of arms.
The third lost nothing although he punished Viswamitra's insolence by
using even carnal weapons.

1136. What Yudhishthira says here is that righteousness or virtue or duty
does not depend upon the Srutis or the Smritis, nor upon considerations
of happiness or misery. On the other hand, righteousness is arbitrary in
respect of its standard, that being called righteous which was called so
by the learned of ancient times. As regards happiness or misery, its
cause is eternal nature.

1137. In this connection,' i.e., the subject of the true cause to which
is to be ascribed the dispensation of happiness or its reverse.

1138. His gross body was within the water. Nevertheless, by Yoga power,
he was able to rove over the world in his subtile body and beheld
everything he wished to see.

1139. Criya is explained by the commentator as implying the possession of
Vedic lore.

1140. This was a new vow that Jajali began to observe, the vow, viz., of
travelling over the entire earth, sleeping there where evening overtook
him.

1141. A Beniya's shop is a miscellaneous depot. It contains chiefly
spices and drugs, but there is no article for domestic use that may not
be found in such a shop.

1142. Bhandajivanah is one who lays out capital and lives upon its
profits.

1143. Charin is sancharanam for food.

1144. In some of the Bengal texts, verse consists of 3 lines. The 3rd
line, however, is omitted in the Bombay edition.

1145. The commentator observes that in the second line the speaker
explains what morality with its mysteries is.

1146. Padmaka or Padma-kashta is the rootstock of Nymphoea lotus. A kind
of medicinal wood also is indicated by it, which is brought from Malwa
and Southern India. To this day, it enters into the composition of many
drugs used by Hindu Physicians. Tunga is either the filaments of the
lotus, or the tree called Punnaga which is identified with the
Calophyllum inophyllum of the Linnean genera. The Bombay reading
parichcchinnaih for parachcchinnaih does not seem to be correct.

1147. In the Bengal editions, verse consists of one line. In the Bombay
text, it is included with the 10th verse which is made a triplet. The
meaning is that weighing creatures I regard all of them as equal. In my
scales a Brahmana does not weigh heavier than a Chandala, or an elephant
heavier than a dog or cat.

1148. The sense is this: there is variety in this world. It is, however,
like the variety of aspects which the sky shows. It is the same Godhead
that manifests itself in diverse forms even as it is the same sky that
puts forth various aspects in consequence of the appearance and
disappearance of clouds.

1149. Devairapihita-dwarah means persons whose doors (senses) have been
closed by the deities, i.e., men with senses that are defective or lost.

1150. That state is Brahma, and there is no fear of return from it.
Hence, it is called abhayam padam.

1151. The commentator explains that the mention of putra-pautrinam
indicates that kulachara or family practices (if not very cruel) are
authoritative.

1152. The correct reading seems to be vimuchyate.--The sense is this:
there is an eternal course of righteousness as laid down in the Vedas.
That which is called the conduct of the good may sometimes be stained by
some errors. Fools, led by this, give up righteousness itself. On the
other hand, wise men, avoiding those errors, take what is good and are
saved. An old saying is cited by the commentator to the effect that when
all is threatened, a wise man gives up half for saving the remainder. A
fool, however, gives up the whole when only half is threatened with
destruction.

1153. The word iha in verse is the only indication of the speaker's
desire to allude to the union of relatives in this world.

1154. K.P. Singha. quietly omits the second half of the second line. The
Burdwan translator, as usual, blunders in rendering it. The fact is,
krosatah is not an adjective of vrikat, but stands for the roaring Vadava
fire. The commentator distinctly mentions drishtante Vadavagnih.

1155. Both the Vernacular translators have misunderstood this verse.

1156. Alpahrillekhah is explained by the commentator as alpam vahyasukham
hridilekheva pratishthitam yesham; hence, men who seek ordinary felicity,
viz., that which has a termination. The patavah are of course, the truly
wise, i.e., those that seek felicity that is unending. Kritsna is Brahma;
tadartham abhayadanamitinirnaya yesham, i.e., the truly wise practice it
for the sake of Brahma. It is almost impossible to understand verses such
as these without the aid of the commentator.

1157. Padashinah has reference to Devah. The sandhi in Devapi is arsha.
The deities become stupefied in his _track_, i.e., fail to see or find it
out, for such a man is apadah, i.e., transcends the highest regions of
felicity, such as even the region of Brahman, because of their
non-eternity. Such a man attains to Brahma, which is infinite and eternal.

1158. Bhuta is explained by the commentator as Brahma, and Bhavya, as
heaven or the regions of felicity in the next world. In the Vedas both
kinds of duties occur, such as Samah, etc., for Brahma, and sacrifices,
&c., for heaven.

1159. The commentator cites some conflicting ordinances about the
slaughter of kine. The subject of duty, is thus confused, contradictory
declarations being noticeable in the Vedas.

1160. Badha here means striking or beating. If taken in the sense of
'death' the meaning would be putting some to death so that others may be
frightened. These verses are a noble protest against the institution of
slavery.

1161. Some texts read Prishadhro-gamlavanniva, meaning Prishadhara
perpetrated a great sin by killing a cow (mistaking it for a tiger, as
the story goes).

1162. The cow is called the mother because of the use to which she is
subservient. Her milk nourishes every infant as much as the mother's
bosom. The bull, again, is Prajapati, because like Prajapati he creates
offspring and assists man in the production of food.

1163. Nahusha had killed a cow and a bull for honouring the Rishis. The
latter, however, expressed their dissatisfaction at the act, and cleansed
him of the sin in the manner indicated in the text. The commentator cites
the instance of how Indra was cleansed of the sin of Brahmanicide. The
Rishis, in compassion, distributed the sin among all beings of the
feminine sex. That sin manifests itself in their periodical flows and the
consequent impurity.

1164. The commentator explains that the Rishis addressed Nahusha in that
style even when they knew that he had not intentionally slain the cow and
the bull. The object of the speaker is to show the enormity of the act
when done intentionally.

1165. The fact is, all Sacrifices, in which injury is done to animal and
vegetable life are Sacrifices for Kshatriyas. The only Sacrifice that
Brahmanas should perform is Yoga.

1166. Sacrifices are always attractive for the fame they bring. Their
performance depends upon wealth. The acquisition of wealth leads to the
commission of many evil acts.

1167. The sense is that in former days when the true meaning of Sacrifice
was understood and all men performed them without being urged by the
desire of fruit, the beneficial consequences that flowed were the
production of crops without tillage (and without injury to animals that
live in holes and burrows). The good wishes the Rishis cherished for all
creatures were sufficient to produce herbs and plants and trees. May not
this be taken as an indication of the traditional idea of the happiness
of Eden before the fall of man?

1168. 'Bereft of wisdom' is explained by the commentator as implying the
non-attainment of emancipation.

1169. This verse is exceedingly terse and condensed. In the second line,
the words Brahmana vartate loke, literally rendered, mean 'who believes
that only Brahma exists in the world.' The commentator takes these words
as implying 'who regards every essential of Sacrifice as Brahma.'
Although I have followed the commentator, yet I think his interpretation
to be rather far-fetched. Why may not the words be taken in a literal
sense? He who takes Brahma to be all things and all things to be Brahma,
becomes sinless and deserves to be called a Brahmana. The last word of
the second tine simply means 'who does not regard his own self as the
actor.' The view expressed in the Gita is that we should do all acts
believing ourselves to be only agents or instruments of the Supreme
deity. Acts are His, we are only His tools. Such a conviction is sure to
guard us against all evil acts.

1170. What is said in verse 17 is that when Sacrifices are done from a
sense of duty, notwithstanding their incompleteness, they become
efficacious. It is only when they are performed from desire of fruit that
expiation becomes necessary if their completion be obstructed by any
cause. Having thus applauded the Sacrifices (represented by acts) of the
truly wise, other kinds of Sacrifices are indicated in verse 18. K.P.
Singha translates 18 correctly. The Burdwan version is erroneous.

1171. Swayajna is literally 'sacrifice in one's own self'; hence, Yoga,
Brahmam vedam is Pranava or Om.

1172. K.P. Singha erroneously translates this verse. The Burdwan version,
so far as it goes, is correct. Sarvam Brahma is explained as Pranava,
which is akhilam daivatam, for the Srutis declare that Omkarah
sarvadaivatyah, Brahmani is Brahmavidi. What is intended to be said in
this verse is that when such a man eats and is gratified, the whole
universe becomes gratified. In the Vana Parvam, Krishna, by swallowing a
particle of pottage gratified the hunger of thousands of Durvasa's pupils.

1173. Such a man regards all things as Brahma, and himself as Brahma.

1174. K.P. Singha blunders in rendering the second half of the first
line. Yasah, the commentator explains, is Mahadyasah or Brahma. 'The path
of the righteous,' the commentator thinks, is Yoga.

1175. i.e., they perform mental Sacrifices.

1176. 'For the reason,' i.e., because they cannot officiate at the
Sacrifices of those that are truly good. In the second line (28 is a
triplet), the nominative sadhavah is understood. The meaning is that such
men, that is, the truly good, accomplish their own duties not for
benefiting their own selves but for the good of others. What is said in
the third line is that observing both kinds of behaviour, i.e., that of
the good and that of the misguided, I follow the path of the former by
abstaining from every kind of injury.

1177. Yajneshu is 'among Sacrifices.' Yani has reference to the different
kinds of the Sacrifices, viz., those performed from desire of fruit and
consequently productive of Return, and those not performed from desire of
fruit and consequently leading to Emancipation. Tena stands for tena
Yajnena. What the speaker wishes to lay down is that only a certain class
of sacrificers succeed in attaining to an end whence there is no return.

1178. The sense seems to be that they perform mental Sacrifices, and not
actual sacrifices after having created by Yoga-power all the necessary
articles.

1179. The sin of slaughtering a cow will not touch such a person, his
soul being above the influence of acts.

1180. i.e., I have for this reason spoken in praise of Renunciation and
not that frame of mind in which one acts from desire of fruit.

1181. These are, of course, the indications of complete Renunciation.
Such a man never bends his head to another and never flatters another,
for he is above all want.

1182. Verse 35 is a triplet. In the first two lines the speaker says that
one who does not accomplish the acts specified, fails to attain to a
desirable end. In the last line, idam, refers to the duties of a true
Brahmana or the indications of the Renunciation as laid down in verse 34.
Daivatam kritwa, is explained by the commentator as Daivatamiva sevaniyam
kritwa, Yajnam is Vishnu or Brahma as the Srutis declare.

1183. The Munis referred to in the first line are those mentioned in
verse 31 above. They are the atmayajins or mental sacrificers. Kashtam is
gahanam. Asya in the second line refers to the particular Yoga of those
Munis. Lest the Yoga propounded by Tuladhara be regarded as altogether
new, a circumstance that would detract from their merit, the commentator
explains the words natah as preceded by Avekshamana api understood.

1184. Yasmin here is equivalent to Yadi, it being, as the commentator
explains, Vibhaktipratirupakam avyayam. Eva is equivalent to Evam,
meaning Twaduktaprakarena; atmatirtha means atmaiva tirtham or
Yajnabhumistatra. Prapnuyat in the second line stands for prapnuyuh. The
use of the singular for the plural is arsha.

1185. What is said here is this: the sacrifices of some men become lost
through absence of faith. These men, it is plain, are not worthy of
performing any kind of sacrifice internal or external. The performance of
sacrifice, however, is easy. The cow and her products can minister to all
sacrifices. In the case of those that are able, full libations of
clarified butter, of milk, and of curds, are sufficient to enable them to
perform whatever sacrifice they wish. As regards those that are poor, the
dust of a cow's hoof and the water in which a cow's tail and horns have
been washed, are quite sufficient to enable them to perform their
sacrifices. Purnahuti should not, I think, be taken as different from
clarified butter, etc.

1186. All these verses are exceedingly terse. Anena vidhina is the mode
which the speaker himself advocates, viz., the performance of sacrifices
without slaughter of animals. Niyojayan is an instance hetau satri. After
prakaroti Sraddham is understood. Ishtam here means Yagam. Yajunam (as in
verse 35 above) is Brahma.

1187. The soul is itself a tirtha. A tirtha, of course, is a spot
containing sacred water. One should seek the acquisition of merit in the
soul instead of going to places called sacred and lying in different
parts of the earth. 'According to his own ability' means 'according to
the best of his power.' If one can perform a sacrifice with clarified
butter, one should not do it with the dust of a cow's hoofs.

1188. Dharmasya vachanat kila is explained by the commentator as
Dharmasya ahinsatmakasya samvandhino vachanat. I think the words may also
mean, 'obeying the voice of Dharma.'

1189. The two negatives in the second line amount to an affirmative
assertion.

1190. Vaivaswati is 'appertaining to Vivaswat or prakasarapachidatma',
hence 'Brahma-vishayini. 'Daughter of Surya' means Sattwiki. Faith is
vahirvangamanasi, i.e., is 'the outward form of speech and mind,'
implying that it 'transcends (the merit born of) speech (recitation) and
mind (meditation).'

1191. 'Defects of speech' are the incorrect utterance of mantras.
'Defects of mind' are such as listlessness, haste, etc.

1192. Kadarya is explained by the commentator as 'miserly.' I think it
may be taken also in a more extended sense. Then again vardhushi is a
usurer and not necessarily a dealer in corn.

1193. The commentator is entirely silent upon this verse. The two Bengali
versions have proceeded in two different ways. The four classes of
persons indicated in the previous verses are (1) he that is destitute of
faith but is (outwardly) pure, (2) he that has faith but is not
(outwardly) pure, (3) a miserly person possessed of learning, and (4) a
usurer endued with liberality. The answer of Brahman, without touching
other points, refers particularly to faith. The liberal man's food is
sanctified by faith. The food of him that has no faith is lost. For this
reason, the liberal man's food, even if he happens to be a usurer, is
worthy of acceptance, and not so the food of the miser even though he may
be possessed of Vedic lore.

1194. The commentator takes the word divam as implying hardakasam. They
sported (not in the ordinary felicity of heaven but) in the puissance of
Yoga.

1195. Gograhe is explained by the commentator as 'a sacrifice in which
kine are stain.' Yajnavatasya is an instance of the genitive for the
accusative. It means Yajnavatsthan nirdayan Brahmanan. The expression may
also mean 'in the cow-pen within the sacrificial enclosure.'

1196. Avyaktaih is explained by the commentator as Yajnadi-dwaraiva
khyatimichchhadbhih.

1197. Kamakara may also mean recklessness, Vahirvedyam is 'on the outer
Vedi or altar.' The actual slaughter takes place on this vedi. The
Burdwan translator misunderstands the word.

1198. Upasya, is explained by the commentator as 'living near an
inhabited place.' Vedakritah Srutih are the fruits indicated in the Vedas
of the acts laid, down in them. Acharah has reference to the duties of
the domestic mode of life. Acharah should be made anacharah, i.e., should
not be followed. The Sannyasa mode of life is thus recommended.

1199. The meaning is this: ordinary men abstain from tainted meat,
regarding all meat as tainted which is obtained from animals that are not
killed in sacrifices and in course of religious acts. The speaker,
however, holds that this practise is not worthy of applause, for all meat
is tainted, including that of animals slain in sacrifices. K.P. Singha
gives the sense correctly though his rendering is not literal. The
Burdwan translator, misunderstanding text and commentary, jumbles them
together and gives an incorrect rendering.

1200. Hence there is no need for sacrifices with slaughter of animals,
and alcohol, etc.

1201. The sense is this: dangers are always seeking to destroy the body.
The body is always seeking to destroy those destroyers. This perpetual
war or struggle implies the desire to injure. How then, asks
Yudhishthira, is it possible for any man to lead a perfectly harmless
life, harm being implied in the very fact of continued existence?

1202. The sense, of course, is that one should acquire religious merit
without wasting one's body; one should not, that is, cause one's body to
be destroyed for the sake of earning merit.

1203. On the occasion of the Jata-karma the sire says 'be thou as hard as
adamant,' 'be thou an axe (unto all my foes).' The upakarma or subsidiary
rite is performed on the occasion of the samavartana or return from the
preceptor's abode. It is called subsidiary because it does not occur
among the rites laid down in the Griha Sutras. The words uttered on that
occasion are, 'Thou art my own self, O Son.'

1204. Bhogya implies such articles as dress,--etc. Bhojya implies food,
etc. Pravachana is instruction in the scriptures. Garbhadhana is the
ceremonial in connection with the attainment of puberty by the wife.
Simantonnayana is performed by the husband in the fourth, sixth or eighth
month of gestation, the principal rite being the putting of the minimum
mark on the head of the wife. The mark is put on the line of partition of
her locks.

1205. In India in every house two sticks were kept for producing fire by
rubbing. These were replaced by the flint-stone and a piece of steel. Of
course, Bryant and May's matches have now replaced those primitive
arrangements almost everywhere, and in the hands of children have become
a source of great danger to both life and property.

1206. Prana is the organ of generation. Samslesha is union. The desires
cherished are indicated in the Griha Sutras. 'Let our child be fair of
complexion.' 'Let him be long-lived! Though both parents cherish such
wishes, yet their fruition depends more on the mother than the father.
This is a scientific truth.

1207. The sense seems to be this. The mother only has correct knowledge
of who the father is. The commands of the father, therefore, may be set
aside on the ground of the suspicion that attaches to his very status as
father. Then, again, if the father be adulterous, he should not be
regarded on account of his sinfulness. Chirakarin asks, 'How shall I know
that Gautama is my father? How again shall I know that he is not sinful?'

1208. The object of this verse is to indicate that when Gautama had
ceased to protect his wife he had ceased to be her husband. His command,
therefore, to slay her could not be obeyed.

1209. The commentator argue that 'man being the tempted, takes the guilt
upon himself woman, being the tempted, escapes the guilt.'

1210. The sense is this: the sire is all the deities together, for by
reverencing the sire, all the deities are pleased. The mother, however,
is all mortal and immortal creatures together, for by gratifying her one
is sure to obtain success both here and hereafter.

1211. Dharmasya is explained by the commentator as Yogadharma-sambandhi.
Probably, Gautama blames his own carelessness in not having provided, by
Yoga-puissance, against the commission of the offence. The commentator
observes that the Rishi's exculpation of Indra himself is due to his own
purity of nature and the entire absence of a desire to wrong other
people. In reality, however, there can be no doubt that it was Indra who
was to blame.

1212. i.e., prince Satyavat said that the persons brought out for
execution should not be executed. The power of kings did not extend over
the lives of their subjects. In other words the prince argued against the
propriety of inflicting capital punishment upon even grave offenders.

1213. Verse 10 is a triplet.

1214. The Burdwan translator gives a very incorrect version of this
verse. He misunderstands both text and commentary completely. K.P. Singha
is correct.

1215. The commentator explains that the object of this line is to show
that the very Sannyasin, when he offends, deserves to be chastised. K.P.
Singha misunderstands the line completely. The Burdwan version is correct.

1216. Both the vernacular versions of this verse are incorrect. The first
half of the first line should be taken independently. The commentator
explains that after gariyamsam the words api sasyu should be supplied.
Aparadhe tu punah punah, etc., is said of offenders in general, and not
eminent offenders only.

1217. i.e., punishments were not necessary in former times, or very light
ones were sufficient. The Burdwan version of this verse is thoroughly
ridiculous.

1218. Hence extermination is the punishment that has become desirable.

1219. Hence, by slaying them no injury is done to any one in this or the
other world.

1220. Padma means, the ornaments of corpses. Grave-stealers that were in
every country. Pisachat is Pisachopahatat. Evidently, idiots and mad men
were the persons who were regarded to have been possessed by evil
spirits. Daiyatam is an accusative which, like, Samayam is governed by
the transitive verb Kurvita. Yah kaschit means yah kaschit mudyhah, na tu
prajnah. The Burdwan version of this verse shows that the person
entrusted with this portion of the Canti was altogether incompetent for
the task. K.P. Singha gives the meaning correctly.

1221. The commentator supposes that after sadhun the word kartum is
understood. The line may also be taken as meaning,--'If thou dost not
succeed in rescuing the honest without slaying (the wicked).' Bhuta
bhavya is sacrifice. The prince speaks of exterminating the rogues by
slaying them as animals in a sacrifice because of the declaration in the
Srutis that those killed in sacrifices ascend to heaven, purged of all
their sins. Such acts, therefore, seem to be merciful to the prince,
compared to death by hanging or on the block.

1222. The world thus improves in conduct and morality through the king
only behaving in a proper way. Cruel punishments are scarcely needed to
reform the world.

1223. The period of human life decreases proportionately in every
succeeding age, as also the strength of human beings. In awarding
punishments, the king should be guided by these considerations.

1224. The word satya is used here for Emancipation. Mahaddahrmaphalam is
true knowledge, so called because, of its superiority to heaven, etc. The
way pointed out by Manu is, of course, the religion of harmlessness. In
verse 35, there is an address to prince Satyavat. It seems, as I have
pointed out, that verses 32 to 35 represent the words of the grandsire to
whom the prince refers in verse 31.

1225. The redundant syllable is arsha.

1226. Both acts and knowledge have been pointed out in the Vedas. The
Vedas, therefore, being authority for both, one or the other cannot be
censured or applauded.

1227. Arsha means here Vedic injunctions declared through the mouths of
inspired Rishis and compiled by Rishis. Viditatmanah is the Supreme Being
himself. The object of the speaker is to show that no part of the Vedas
can be censured, for every word in them is equally authoritative, all
being God's own.

1228. Deva-yanah is explained by the commentator as Devam atmanam janti
ebhiriti, i.e., those by which the Soul is reached. The relative strength
or weakness of the four modes of life hath been thus indicated. The
Sannyasin attains to Moksha or Emancipation; the forest recluse to the
region of Brahman; the house-holder attains to heaven (region of the
deities presided over by Indra) and the Brahmacharin attains to the
region of the Rishis.

1229. The commentator explains that having commenced with the assertion
that men should sacrifice from desire of heaven, the speaker fears that
the hearer may deny the very existence of heaven. Hence, he takes a surer
ground for justifying slaughter, viz., the ground that is connected with
the consideration of food. Living creatures must eat in order to live.
The very support of life requires the slaughter of life. Slaughter,
therefore, is justified by the highest necessity.

1230. i.e., there are the essential requisites of sacrifice.

1231. The seven domestic animals are cow, goat, man, horse, sheep, mule,
and ass. The seven wild ones are lion, tiger, boar, buffalo, elephant,
bear, and monkey.

1232. 'Vichinwita is Vivechayet with alamvartham understood: atmanah is
equivalent to jivat.

1233. All the products of the cow that are named here are not required in
all sacrifices. Some are required in some, others in others. Those then
that _are_ required, when coupled with Ritwijas and Dakshina, complete
the respective sacrifices or uphold or sustain them.

1234. Samhritya means Ekikritya and not 'destroying' as the Burdwan
translator wrongly takes it.

1235. The Burdwan translator, notwithstanding the clear language of both
the text and commentary, wrongly connects the first line of verse 31 with
the last line of 30, and makes nonsense of both verses.

1236. By taking the two lines of 32 with the last line of 30, the Burdwan
translator makes nonsense of the passage.

1237. 'Brahmanas' here means that part of the Vedas which contains the
ritual.

1238. Each constitutes the refuge of the other.

1239. There are many such expletives, such as hayi, havu, etc.

1240. For, as the commentator explains, one who has acquired an empire
does not seek the dole of charity. In view of the high end that
Renunciation is certain to bring, what need has a person of the domestic
mode of life which leads to rewards that are insignificant compared to
the other.

1241. Varhi is grass or straw. Oshadhi here implies paddy and other
grain. Vahiranya adrija implies 'other kinds of Oshadhi born on
mountains,' i.e., the Soma and other useful hill plants and shrubs.
Teshamapi mulam garhastyam should be supplied after the first line.
Domesticity is the root of these, because these are cultivated or
collected by persons leading the domestic mode of life. The argument in
the second line is this: Oschadhibhyah pranah, pranat vahihna kinchit
drisyate, atah viswasyapi mulam garhastyam.

1242. Literally rendered, the words are,--'Without doubt, Vedic mantras
enter into persons of the regenerate classes in respect of acts whose
effects are seen and acts whose effects instead of being seen depend upon
the evidence of the scriptures.' Practically, what is said here is that
all the acts of a Brahmana are performed with the aid of Vedic mantras.

1243. Mantras are necessary in cremating a Brahmana's dead body. Mantras
are needed for assisting the dead spirit to attain to a brilliant form
(either in the next world or in this if there be rebirth). These mantras
are, of course, uttered in Sraddhas. After the dead spirit has been
provided, with the aid of mantras, with a body, food and drink are
offered to him with the aid of mantras. Kine and animals are given away
by the representatives of the dead for enabling the dead ancestor to
cross the Vaitarani (the river that flows between the two worlds) and for
enabling him to become happy in heaven. The funeral cake, again,
according to the ordinance, is sunk in water for making it easily
attainable by him to whom it is offered. By becoming a human being one
inherits three debts. By study he pays off his debt to the Rishis: by the
performance of sacrifices he pays off his debt to the gods, and by
begetting children he frees himself from the debt he owes to the Pitris.
The argument then is this: when the Vedas, which are the words of Supreme
Godhead, have laid down these mantras for the attainment of such objects
in the next world, how can Emancipation, which involves an incorporeal
existence transcending the very Karana (form) be possible? The very
declarations of the Vedas in favour of acts are inconsistent with
incorporeal existence or with the negation of existence with dual
consciousness of knower and known.

1244. The mention of 'Devan' as the commentator points out--Rishis and
also Pitris. The amrita here that these covet is, of course, the
Sacrificial libation. 'Brahma-sanjnitah' implies 'conversant with
Brahma,' for the Srutis say that 'Brahmavid Brahmaiva bhavati.'

1245. The terseness of the original has not been removed in the
translation. Enam is the universal Soul dwelling within this physical
frame. It refers to the person who constitutes himself to be the soul of
all creatures or one who is conversant with Brahma or has become Brahma
itself. That soul is said to have a fourfold nature, viz., it is virat
(all-embracing), sutra (fine as the finest thread and pervading
everything), antaryamin (possessed of omniscience), and suddha
(stainless). Its four mouths, by which are meant the four sources of
enjoyment or pleasure, are the body, the senses, the mind, and the
understanding. What the speaker wishes to point out by this is the
Bhotkritwa (power of enjoyment) of the Soul. The Kartritwa (power of
action) is then pointed out by the mention of the doors which are the two
arms, the organ of speech, the stomach and the organ of the pleasure
(generation). These last operate as doors for shutting or confining the
soul within its chamber. They are the screens or avaranas that conceal
its real nature. The very gods feel their force, being unable to
transcend them or their demands. He who would transcend them and shine in
his own stainless nature should seek to control or restrain them.
Practically, it is Yoga that is recommended for enabling one to attain to
the position of the universal Soul.

1246. 'One who has cast off his upper garment' is one who clothes himself
very scantily only for the sake of decency and not for splendour.

1247. Dwandwarama very likely means here the joys of wedded couples and
not 'the pleasures derived from pairs of opposites'. The sense seems to
be this that man is a Brahmana who, without marrying succeeds in enjoying
singly all the felicity that attaches to married life.

1248. In reality all things are, of course, Brahma. Their external
aspects are only transformations. The end of all creatures is death and
rebirth till absorption takes place into Brahma by means of Yoga.

1249. The original is very terse. I have expanded it, following the
commentator. Dana-yajna kriya phalam is chitta suddhi of purity or heart;
antarena is equivalent to vina; anujananti governs Brahmanyam understood.
Anyat phalam in the second line implies heaven and its joys (which
satisfy ordinary men). The practice anu before jananti is taken to imply
gurum anu, i.e., following the instructions of preceptors.'

1250. These three verses run together and are extremely abstruse. There
can be no doubt that the commentator is right. The construction is this:
Yam sadacharam asritya samsritanam swakarmabhih (sahitam) tapah ghoratwam
agatam, tam (sadacharam) puranam puranam saswatam dhruvam dharmeshu cha
sutritamkitichit charitum asaknuvantah phalavanti vyushtimanti dhruvam
cha karmani (mudah) vigunani, etc., pasyanti. The second line of 36
stands by itself as an explanatory sentence referring to some of the
characteristics of the sadachara that is spoken of. Samsritanam, refers
to men observing the different modes of life; ghoratwam agatam is
samsarandhakaranasakam bhavati. What is meant by this is that the
penances of such men, along with the duties they are called upon to
observe by the particular mode of life they follow, become a terrible
weapon, in consequence of their sadacharah, for destroying the evils of
worldliness. The sadacharah spoken of here is nishkamadharmah. The latter
is no new-fangled theory of men of learning but is puranam saswatam, and
dhruvam. The phalavanti vyushtimanti, and dhruva karmani which fools
regard to be vigyunani and anaikatitikani are, of course, those acts
which are included within the word 'Yoga.' In brief, the speaker, in
these three verses, wishes to inculcate that wise men, whatever their
mode of life, observe its duties. But by virtue of the nishkama dharma
they follow, they convert those duties and their penances into efficient
means for dispelling the darkness of ignorance. Fools, on the other hand,
unable to practise that nishkama dharma, look upon it and Yoga itself as
fruitless and valueless although the rewards these confer are visible.

1251. The sciences that have disputation only for their foremost object,
are, according to the commentator, the sciences of the Lokayatikas, the
Saughatas (or Buddhists), the Kapalikas, etc. The other sciences based on
Logic that are included within the word Agama are the two Mimamsas,
Sankhya, and Patanjala.

1252. Aikatmyam is explained by the commentator as Eka eva dwaita darsana
hina atma yatra bhavati. Practically, it is that state of the mind in
which one perceives one's identity with everything in the universe. This
is that true knowledge which brings about Emancipation or is Emancipation
itself.

1253. They are called 'robbers of the scriptures' because they always
seek to rob the scriptures of their true meaning. They are 'depredators
of Brahma' because they deny the very existence of Godhead. Nirarambhah
is Camadyarambha-sunyah.

1254. The particle anu means 'following the instructions of preceptors.'
Samyame refers to Dharana, Dhyana and Samadhi. Some texts read Siddhante
for samyame.

1255. What is intended to be said here is that only a life of
Renunciation, so hard to follow, can lead to Emancipation. The Burdwan
translator makes nonsense of the second line of 64 by connecting it with
the first line of 65, K.P. Singha omits it entirely.

1256. The Vedas are Savda-Brahma or Brahma as represented by sound.

1257. I have expanded this verse, following the lead of the commentator.
Some idea may be given of the extreme terseness of such verses by
offering a literal rendering: 'That lump of matter which is made a
(human) body by what is contained in the Veda, is (afterwards) made (a
body by the same means).' One approaches one's wife after performing the
rite of Garbhadhana. In this rite, different deities are invoked to
develop different organs and parts of the body of the child to be
begotten. Thus begotten, the body of the child is, subsequent to birth,
cleansed or purified. All this requires the aid of the Vedic mantras.
What Kapila wishes to teach is that commencing with acts, knowledge
should finally be acquired.

1258. Yoga is the only way to true knowledge, hence Jnana-nishthah is
Yoga-nishthah.

1259. These and men like these are pointed out as persons deserving of
gifts.

1260. i.e., in Brahma as possessed of attributes and as freed from
attributes.

1261. Matra is explained as miyante vishya anya i.e., the understanding.
What is meant by guile in the practice of righteousness may be
exemplified as follows. Individual grains of barley may be given away
instead of cloths by one unable to obtain clothes for gift. But one
giving away barley grains when perfectly able to give away clothes would
be guilty of guile.

1262. The scriptures frequently lay down ordinances in the alternative.
The absolute or substantive provisions are for the able. Those in the
alternative are for them that are unable.

1263. What is meant by the sacrifices, etc., of such men being identical
with infinite Brahma is that these men were identical with Brahma and
whatever they did was Brahma. They had no consciousness of self, or they
did nothing for self. They were the Soul of the universe.

1264. What is said here in effect is that at first there was only one
course of duties, called sadachara or good conduct, for all men. In
progress of time men became unable to obey all its dictates in their
entirety. It then became necessary to distribute those duties into four
subdivisions corresponding with the four modes of life.

1265. Both K.P. Singha and the Burdwan translator have completely
misunderstood verse 23 and the first line of 24, which, as the
commentator explains, should be construed together. The construction is
Tam (sadacharam) santah grihebhyah nishkramya eva (sannyasam kritwaiva)
vidhivatprapya paramam gatim gachcchanti. Anye santo vanamasritah tam
vidhivat prapya, etc. Similarly, Grihameva bhisamsritya anye santah,
etc.' Jato-anye, etc. Thus, all the four modes, commencing with the last,
are spoken of.

1266. It is impossible for any one to read the Burdwan version of such
verses without pitying the Pandit responsible for its accuracy. Without
understanding the commentary in the least, the words of the great
commentator have been reproduced in the Burdwan version in a strange
order, rejecting some of the connecting links without any excuse, and
making the Collocation utterly unintelligible. K.P. Singha gives the
substance very briefly without endeavouring to translate the words. And
yet the verse presents almost no difficulty. The last line of 29 and the
first line of 30 make one sentence. Chaturthopanishaddharmah is explained
by the commentator as implying paramatma-vishayini vidya, tadartham
dharmah. There are four states of consciousness: 1st, wakefulness; 2nd,
dream; 3rd, dreamless slumber (sushupti); and 4th, Turiya, which is
reached by Samadhi (abstraction of Yoga-meditation), and in which Brahma
becomes realisable. What is said in these two lines is simply this: the
duties (dharmah), relating to the Chaturthopanishat or, the Knowledge of
Paramatman, are sadharanah or common to all the four orders of men and
modes of life. Those duties, of course, are sama, dama, uparama,
titiksha, sraddha, samadhi. What is said in the last line of 30 is that
Brahmanas of pure hearts and restrained souls always succeed (by the help
of those duties) in acquiring or attaining to that Turiya or
consciousness of Brahma.

1267. Apavargamiti is explained by the commentator as apavargaprada vidya
or Brahmasakshatkararupa vrittiryasmin iti. Nityin is avasyakah.
Yatidharmah is a life of Renunciation. What is meant by sanatanah is
sampradayagatah.

1268. Sadharana is opposed to kevala. Yathavalam implies yathavaira-gyam,
Gachcchatam Gachcchatam means purushamatrasyavanigvya-dhadeh. The Burdwan
translator misses the sense altogether and K.P. Singha quietly passes
over the entire second line of this triplet. Durvala means he who is
wanting in vairagya.

1269. The commentator explains that the object of this verse is to show
that even if there be equality in respect of the end that is attained in
next life, there is more of real felicity in a life of Renunciation than
in a life of enjoyment. The Burdwan translator misses the sense entirely.

1270. The Burdwan translator gives a very erroneous version of this verse.

1271. For by Knowledge Emancipation is obtained.

1272. Vatarechaka is bhastra or a bellows. What is implied is, perhaps,
that such a man breathes or lives in vain.

1273. Nasti is explained by the commentator as the past and the future.
Nishtha is swarupam. Literally, what is said is that everything is the
Vedas, or the Vedas are everything, This is, perhaps, only an exaggerated
mode of saying that the Vedas deal with everything.

1274. The sense seems to be that while they that are ignorant regard the
universe to be as existent and durable as the thunder or adamant, the man
of knowledge regards it to be truly non-existent though it puts forth the
appearance of existence.

1275. I have endeavoured to give a literal version of verse 45. It is
difficult, however, to seize the meaning from such versions. The word
used in the first line is Tyaga implying Renunciation. The commentator
correctly explains that this is that complete Renunciation which takes
place in Samadhi or the perfect abstraction of Yoga. Samaptam is samyak
aptam (bhavati). This samyak is Brahma. Similarly, santosha is not
ordinary contentment but Brahmananda or the Supreme felicity of one who
has attained to Brahma. The meaning, then, is this: in the complete
abstraction of Yoga (i.e., Samadhi) is Brahma. This all the Vedas teach.
In Emancipation again is the Supreme felicity of Brahma. Apavargah is not
annihilation but Emancipation, which is existence in Brahma without the
dual consciousness of knower and known.

1276. I have followed the commentator in his exposition of almost all the
adjectives in the text.

1277. The grammatical construction of this verse is very difficult to
catch. There can be no doubt that the commentator is right. Tehjah,
kshama, santih,--these are anamayam subham, i.e., nirdukhasya
sukhasyapraptau hetuh. Tatha, separates these from what follows. Abidham
Vyoma Santanam, and dhruvam are governed by gamyate, Etaih sarvaih refers
to Tejah and the two others. Abidham is explained as akittrimam; vyoma as
jagatkaranam. The Burdwan translator gives a correct version, although
his punctuation is incorrect. He errs, however, in not taking anamayam
subham as one and the same. K.P. Singha errs in connecting anamayam with
what follows tatha.

1278. Nishkriti is literally escape. There is escape for those referred
to; of course, the escape is to be sought by expiation. There is none for
an ingrate, for ingratitude is inexpiable.

1279. Asubheshu is explained as asubheshu karmashu upasthiteshu.

1280. The Brahman evidently refers to the indifference of Kundadhara
towards him. He had thought that Kundadhara would, in return for his
adorations, grant him wealth. Disappointed in this, he says, when
Kundadhara does not mind my adorations, who else will? I had, therefore,
better give up all desire for wealth and retire into the woods. The
passage, however, seems to be inconsistent with the Brahmana's
indifference to the fine fabrics of cloth lying around him.

1281. Persons who have won ascetic success utter a wish and it is
immediately fulfilled. 'I give thee this,' and forthwith what is given in
words appears bodily, ready to be taken and appropriated. The words of
such persons do not follow their meanings, but meanings follow their
words.

1282. The Burdwan translator makes nonsense of this verse. He forgets his
grammar so completely as to take etaih as qualifying lokah.

1283. The verse is not difficult; the commentator, again, is very clear.
The Burdwan translator, however, while citing the very words of the
commentary, totally misunderstands them and makes utter nonsense of them.
Ekarthanam is explained as Ekam chitiasuddhih Iswarapritirva tadarthanam
madhya. The question asked is dharmartham yo yajnah samahitah
(viniyuktah) tadeva vruhi and not that Yajna which sukhartham (bhavati).

1284. One that subsists upon grains of corn picked up from the fields
after the reapers have abandoned them is called a person leading the
unchha mode of life. The Burdwan translator commits the ridiculous error
of taking unchhavrittih as the _name_ of the Brahmana. The commentator
supposes that Yajna here implies Vishnu, as expounded in the Srutis.

1285. Syamaka is a variety of paddy called Panicum frumentaceum.
'Suryaparni' is otherwise called 'Mashaparni' (Ayurvedhartha chandrika).
It is identified with Tiramus labialis, syn.--Glycine deblis.
'Suvarchala' is a name applied to various plants. Here, very probably,
'Brahmisaka,' or Herpestes Monnjera (syn.--Gratiola Monniera, Linn) is
intended.

1286. i.e., he never slaughtered living animals for offering them in
sacrifices because of his inability to procure them. He, therefore,
substituted vegetable products for those animals. His sacrifices,
intended to take him to heaven, were really cruel in intention.

1287. Following the Bombay text I read the last line of 8 as Sukrasya
punarajatih Parnadonamadharmavit, or Sukrasya punarjnabhih, etc.; ajatih
is a 'descendant.' If ajnabhih be taken as the reading it would mean 'at
the repeated commands of Sukra.' The Bengal reading apadhyanat adharmavit
seems to be vicious. Both the vernacular versions are incorrect; K.P.
Singha supplying something of his own will for making sense of what, he
writes, and the Burdwan translator writing nonsense as usual.

1288. K.P. Singha wrongly translates this verse; for once, the Burdwan
translator is correct.

1289. Both the vernacular versions of this verse were incorrect. The
commentator explains that the grammar is rasatalam didrikshuh sa
Yajna-pavakam pravishtah. Yajne duscharitam kinnu, samipavarti mudo janah
i.e., fearing to see many other defects in the sacrifice which was being
celebrated by an ignorant person.

1290. Vaddhanjalim is an adverb, qualifying ayachata. The Burdwan
translator wrongly takes it as an adjective of Satyam.

1291. In verse 8, it is said that it was a descendant of Sukra, viz., the
virtuous Parnada, who had become a deer and lived in those woods as the
Brahmana's neighbour. Here it is said that it was the deity Dharma who
had become so. The two statements may be reconciled supposing that Dharma
first became the Rishi Parnada and then, as Parnada, was metamorphosed
into a deer. Tasya nishkritim adhatta is explained by the commentator in
a very far-fetched way. He takes these words to mean that Dharma, who had
become a deer, provided at this juncture for his liberation from that
metamorphosis. I think tasya has reference to the misled Brahmana.

1292. Yajnia is explained as yajnaya hita.

1293. Samadhanam is the absorption of meditation, or that state of mind
in which one has no longer any affection for the world, Bharyayh is
genitive, but the Burdwan translator takes it for the instrumental
singular.

1294. Yo dhamah is the reading I take, and not no dharmah.

1295. The commentator explains the grammar as panchanam (madhya ekam)
artham prapya, etc.

1296. This is the mastery or puissance that is brought by Yoga, so that
the person succeeds, flats of the will, in creating whatever he desires.

1297. The Burdwan translator gives a ridiculous version of this verse. He
cites the commentator's words without understanding them aright.

1298. What he does is to abandon sakamah dharmah for betaking himself to
nishaamah dharmah or the practice of duties without desire of fruit, for
only such a course of conduct can lead to Emancipation.

1299. By dharma here is meant nishkama dharma, for the fruits of sakama
dharma are not eternal, heaven like all things else having an end.

1300. What is said in this verse is this: when a man wants an earthen
jar, he works for creating one. When he has got one, he no longer finds
himself in the same state of mind, his want having been satisfied.
Similarly, with men desirous of heaven and earthly prosperity as the
reward of virtue, the means is Pravritti or acts. This or these cease to
operate with those who having acquired such virtue set themselves for the
achievement of Emancipation, for with them the religion of Nivritti is
all in all.

1301. i.e., by abandoning all kinds of idleness, as explained by the
commentator.

1302. i.e., by Yoga-meditation one should regulate and finally suspend
one's breath. The Yogin can suspend all physical functions and yet live
on from age to age.

1303. Nidra here is explained as ananusandhana or the absence of
inquisitiveness or curiosity. By pratibha is meant inquiry after improper
things or things that are of no interest.

1304. The truth is that the world is unreal and has no end.

1305. Hunger is to be subdued by Yoga, i.e., by regulating the wind
within the body. Doubt is to be dispelled by certainty; this implies that
certain knowledge should be sought for by driving off doubt. The
commentator thinks that this means that all sceptical conclusions should
be dispelled by faith in the scriptures. By 'fear,' in this verse, is
meant the source of fear, or the world. That is to be conquered by the
conquest of the six, i.e., desire, wrath, covetousness, error, pride, and
envy.

1306. What is laid down here is the same course of training that is
indicated for Yoga. First, the senses are to be merged into the mind,
then the mind is to be merged into the Understanding, then the
Understanding is to be merged into the Soul or what is known as the Ego.
This Ego is to be merged at last into the Supreme Soul. When the Ego is
understood, it comes to be viewed as Brahma.

1307. 'Pure acts' are, of course, those that are included in 'Nishkama
dharmah,' and 'tranquillity of soul' is the cleansing of the soul by
driving away all passions and desires.

1308. Such restraint of speech, etc., or niyamah is yogah. Kamaoanyatha
is kama-vaiparityena. The sense, the commentator adds, is that one should
not desire 'yoga-siddhi,' for then, as has been repeatedly indicated in
the previous Sections, the Yogin would fall into hell and succeed not in
attaining to Emancipation, heaven itself being hell in comparison with
the felicity of Emancipation. K.P. Singha quietly skips over the last
line and the Burdwan translator offers a ridiculously incorrect version.

1309. Yebhyah means 'the materials from which. (Srijati) has Paramatma
for its nominative (understood). Kale is the time of creation as selected
by the Supreme Soul in his own wisdom. Bhavaprachoditah is 'induced by
the desire of becoming many, or led by the desire of existence as many or
in infinite diversity.'

1310. Kala here is, perhaps, the embodiment of the abstract idea of life
of living creatures. Impelled by the Understanding, Kala or life sets
itself to the creation of other creatures. These last also are equally
the result of the same five primal essences.

1311. The construction of the second line is this: etan shad
abhinivrittan (sarveshu karyeshu anugatam) vettha; then ete yasya rasayah
(karyani, tat asat). The sense of the last clause is that all this is the
effect of those primal essences. All this, therefore, is of those
essences. The latter are included in the word asat, or unreal, as
distinguished from sat or real of substantial. The soul is sat,
everything else is asat.

1312. In previous Sections it has been explained how when the Chit, which
has pure knowledge for its attribute, becomes invested with Ignorance, it
begins to attract the primal essences towards itself in consequence of
the potencies of past acts and take birth in various shapes. (The idea of
past acts is due to the infinite cycles of creation and destruction, the
very first creation being inconceivable). The causes of creation are,
therefore, the five primal essences, Jiva (or chit), the potencies of
past acts, and Ignorance.

1313. Jnanani is Jnana-karanani, i.e., perceptions for causes of
perception.

1314. The second line of 13 is very condensed. The meaning is this: the
eye is the sense of vision. Vision or sight is its function. The object
it apprehends is form. The eye has light for its cause, and form is an
attribute of light. Hence the eye seizes or apprehends form. By the
inference of reason, there is similitude, in respect of attribute or
property, between the eye, vision, and form. The commentator explains
this clearly Drashtri-darsanadrisya nam trayanamapi gunatamatyam
upapannam. This is indicated with a little variation in the next verse.
K.P. Singha skips over the line. The Burdwan translator gives an
incorrect version.

1315. Manas is mind, Buddhi is Understanding, and Kshetrajna is the Soul.
What, however, is Chitta is difficult to ascertain, unless it means vague
or indefinite perception. In some systems of philosophy the Chitta is
placed above the Understanding.

1316. The Bengal reading yathagantam is preferable to the Bombay reading
yatha mama.

1317. The first line of 27 is grammatically connected with the last line
of 26. The second line of 27 is very abstruse. The grammatical
construction is this: tayorbhavayogamanam (sushuptau) pratyaksham
(drishtam); (tadeva) nityam, ipsitam (cha). What is meant by this is that
in ordinary men, the notions during wakefulness are not the notions they
cherish during dreams: nor are their notions during dreams identifiable
with those they entertain while wakeful. There is similarity but not
identity. In eternal Sushupti, however, which is Emancipation, the
notions of wakefulness pass into those of dream and those of dream pass
into those of wakefulness, i.e., both (or, rather, the same, for there is
then perfect identity between them) become directly apprehensible in
Sushupti or Emancipation. Sushupti Or Emancipation, therefore, is a
state, in which there is neither the consciousness of wakefulness nor
that of dream, but both run together, their differences disappearing
totally.

1318. This is a triplet.

1319. Brahmabhava is explained as follows: when one succeeds in
understanding Brahma, one is said to attain to Brahma, as the Srutis
declare. The commentator explains that Pasyanti is used with reference to
those that are learned in the scriptures. They behold the attainment of
the highest end by Jiva _not_ with their physical eyes but with the eye
of the scriptures, for they that are themselves emancipated cannot be
said to behold the emancipation of another. This is grave trifling for
explaining the use of the word pasyanti.

1320. The commentator points out that possessions of value include even
the region of Brahman. Men of knowledge, who seek Emancipation, do not
set any value on even the joy of the region of the Creator.

1321. The commentator explains that one should not cherish 'the desire
for wealth even for the sake of acquiring virtue therewith. When,
however, wealth is obtained without effort, such wealth should be applied
to the acquisition of virtue. One is also directed to give up the desire
of acquiring wealth (by even innocent means) the reason being that
desire, when cherished, is sure to increase and get the better of one's
heart.

1322. The commentator observes that the first line means that the man of
knowledge should wish for happiness to all, and never wish sorrow to any
one. Sarvam includes virtue and vice. Of course, the practice of nishkama
dharma is recommended.

1323. All Brahmanas have to pluck flowers in the morning for offering
them to the deities they worship. The task takes many minutes, because a
good many have to be plucked for the purpose. This being a daily
occupation and they going as they do to places where flowers abound, the
act of plucking goes on while the plucker is mentally engaged with other
things.

1324. The Bengal reading sputam vyaghro mrigamiva, etc. is preferable to
the Bombay reading sputam vyaghram mahaughova. If the Bombay reading be
accepted, the meaning would be 'Him Death snatches away as a mighty wave
sweeps away a sleeping tiger.' The idea of a sleeping tiger being swept
away by a surging wave is very unfamiliar.

1325. Devas here evidently refer to the senses. The senses are, as it
were, cattle. Their true fold is the forest and not peopled cities and
towns. In the forest there are no temptations to try them as in the midst
of cities and towns.

1326. Jivitarthapanayenaih is connected with hinsati. To take it (as the
Burdwan translator does) as an adjective qualifying 'pranibhih' would be
incorrect.

1327. The Sacrifice of Peace is opposed to the Sacrifice of Slaughter.
The Sacrifice of Brahma is Yoga which leads to a knowledge of the Soul.
The Sacrifice of Speech is Vedic recitation or Japa. The Sacrifice of
Mind is contemplation, and that of Acts is baths, performance of other
acts of purity, waiting dutifully upon the preceptor, etc.

1328. To perform the Sacrifice of Self is to merge the Soul in the
Supreme Soul.

1329. The Bombay reading danda-vidhanam is a blunder for the Bengal
reading danda nidhanam. To interpret vidhanam as equivalent to
abandonment or giving up, by taking the prefix vi, in the sense of vigata
would be an act of violence to the word.

1330. The guha or cave referred to is the body.

1331. By Prakriti, as explained in previous Sections, is meant primal
nature consisting of the five great essences of earth, water, etc.

1332. Samupodeshu is explained as upasthiteshu api, i.e., even when such
objects are present and ready for enjoyment.

1333. Maitrayangatah, as explained by the commentator, is
Suryavat-pratyaha-vibhinna-margah, i.e., roving like the Sun every day in
a different path. The object of the speaker is to lay it down that one
solicitous of Emancipation should never confine oneself to one spot, but
rove or wander over the world without owning a fixed habitation or home.
K.P. Singha translates the word wrongly.

1334. In the first line, the Bengal reading madhya na chacharet is better
than madhya cha nacharet. Pradakshinam is ankulam, and savyam is
pratikulam. The grammar of the second line is not difficult. Besides, the
commentator explains it clearly. The Burdwan translator, leaving out the
words bhaikshacharyam and taking anapannah as equivalent to vipadapannah,
gives a thoroughly ridiculous version. K.P. Singha, also, is not correct.
The commentator explains that charyam means anekagrihatanam; anapannam is
akurvan. The second foot is unconnected with the first.

1335. Muni, here, is one who has restrained his senses, or who has
betaken himself to the path of Renunciation. Patrasamchara, I think, is
the act of setting the dishes for those who are to dine off them. The
commentator explains that it means 'the motion of those who are to
distribute the food.' Of course, their motions from the kitchen to the
dining hall and back are implied if the word is taken for 'setting of
dishes.' The sense remains unaltered. The Muni must be abstemious and
hence he should select an hour like this for begging his dole, when there
would be very little in the house to give.

1336. Matra is a technical word signifying the taking of food to the
extent of only gratification of hunger, or, as explained by Chakrapani
Datta in his commentary on Charaka, triptimatram. When matra is to be
disregarded, clothes, etc., need not be mentioned. Vihanyeta is
equivalent to hinsito na syat.

1337. The second line is passed over by K.P. Singha. What is meant by it
is that when such a man is respectfully presented with anything, he
should hold it in reprobation. Vide the Sanatsujatiya Sections in Udyoga
Parva, particularly the verses beginning with Yatra akathayamanasya, etc.

1338. The second line is skipped over by K.P. Singha. The Burdwan
translator gives a wrong version. The commentator explains that anyam
refers to paisachim, and anyatra to atmani. In the Sanatsujatiya Sections
also, a Brahmana's practices are directed to be concealed. 'To enter his
own Self' is to turn self on Self, i.e., to withdraw oneself from
everything for understanding and contemplating the Soul.

1339. By totally abstaining from acts he should avoid both merit and
demerit.

1340. This is a triplet. The Burdwan translator misses the meaning of the
first half of the first line. The commentator explains that abhayastam is
continuous; bhautikam is tattwajatam, atmanodehendriyadi. Hence, bhutanam
means anyesham bhutanam.

1341. To think beforehand of the food one is to take is to convert
oneself into gourmand. The Sannyasin, without thinking of the food he
would take, and without mentally indulging in a foretaste thereof should
take what he gets without exertion.

1342. Sanjnakam from the root jna meaning marana or killing.

1343. The two negatives in the first line are equivalent to an
affirmative. Prasangatah is explained by the commentator in a slightly
different way. Affluence, in consequence of the attachment it generates,
stands in the way of Emancipation. Hence, i.e., in consequence of this
consideration, the king's opinion regarding affluence, is correct. With
respect to the certainty of attaining to Emancipation, compare Gita,
Vahunam janmanamante jnanavan mam prapadyate, etc.

1344. The object of this verse, as explained by the commentator, is to
exhort Yudhishthira to strive after Emancipation without being at all
moved by his happiness or misery which (as stated here) come to Jiva as
accidents.

1345. The wind has space for its progenitor. Jiva has the stainless and
immutable Chit for his progenitor. Like the wind, which is hueless,
catching hues from surrounding objects and making its own hueless
progenitor look as if it has hues, Jiva also, though in reality
stainless, catches stains from Ignorance and Acts and makes his own
progenitor, the stainless and immutable Chit, display stains of every
kind. This is how the commentator puts the simile, supplying the points
that have been omitted in the text.

1346. These aphorisms are very abstruse. What is meant by saying that the
attainment of Brahma does not depend upon Acts is this: Acts are
terminable. Their consequences also are terminable. Acts, therefore, can
never be the means by which Brahma can be attained, for Brahma is
interminable and eternal, not like the felicity of heaven which is
changeful. The only means by which Jiva may revert to Brahma is by
dispelling Ignorance through Knowledge; or, as the Upanishads declare,
one attains to it as one gets one's forgotten necklace of gold, which all
the while is on the neck though sought for with assiduity everywhere.
K.P. Singha misunderstands it completely. What is meant by the direction
about reverencing persons who have attained to Brahma is this: the
existence of Brahma and the possibility of Jiva's reverting to that
Immutable status are matters that depend upon the conception of such men.
Brahma, again, is so difficult to keep, that the great sages never desist
for a moment from the culture that is necessary for its retention.

1347. Intermediate i.e., as animals and birds and reptiles and worms, etc.

1348. i.e., if righteous, one attains to happiness; if otherwise, to the
reverse.

1349. Verse 21 and the first line of 22 are grammatically connected.

1350. Me in the second line is equivalent to Maya. Tatah is tatra
yuddhakale. Hari had come to aid Indra, and hence Vritra had beheld him.
He is called Hari because he takes away one's sins. Besides the
well-known derivation of the word Narayana, the commentator here offers
another, viz., the ayanam or layasthanam of Nara or Jivasangha.

1351. Vaikuntha has various etymologies. The commentator inclines to
explain it as 'one who brings together all creatures.' Purusha is full;
as applied to Narayana, it, of course, means one who has no defect but
who is the sole representative of fullness. Sukla or Suddha or pure.
Vishnu is all-pervading. Sanatan is kutastha or uniform or immutable.
Munjakesa, is possessed of yellow hair, or hair of the hue of Munja
grass. Harismasru is having a tawny beard.

1352. Penances are meritorious. The very sight of Hari that I obtain was
as efficacious as a course of the austerest penances. Of course, in
consequence of that and my other penances great have been the rewards
that I have enjoyed. It seems, however, that the full measure of rewards
has not been reaped; the remnant is to be enjoyed by me now, for I am
about to ask thee about the fruits of acts. Sacred and highly auspicious
is my enquiry. To make it is, in itself, a reward.

1353. Vaya acts are, of course, sacrifices and other religious acts; by
abhyantara acts are meant santi, danti, uparati, titiksha, and samadhi,
i.e., the usual course of mental training necessary for Yoga. What the
speaker intends to lay down in this verse is that sacrifices are not
entirely useless. These may lead to chitta-suddhi or the cleansing of the
heart, which, when attained, leads to knowledge of Him or the Soul or to
Emancipation or Infinity.

1354. The comparison lies in the fact of the desirability of the two
acts. No one likes the stains the body may catch to remain unwashed or
unwiped off. Similarly, no one should neglect to wash off the faults that
the heart may catch. There is no comparison between the two acts with
regard to the degree of effort necessary to accomplish each.

1355. 'Efforts born of practice' refer to both external and internal
Sadhana.

1356. Karmaviseshan is explained by the commentator as equivalent to
ragaviraga-hetun.

1357. Sampravartante and tishthanti are thus explained by the commentator.

1358. In the previous verses the speaker describes the training that one
should undergo. In this and the following ones, he speaks of the object
to be known. Sreeman is explained as asriyate iti srih, i.e., upadhih,
tadvan. Hari is Sambharata. Narayana is saravasrayah. Prabhu is
sarvaniyanta. Deva is dyotate-iti i.e., Chinmatrah. These etymologies
must be grasped for understanding this verse.

1359. The 'mutable' in all creatures is the combination of the five
primal essences. The 'immutable' in them is Jiva, or Chit as invested
with ignorance. The eleven modifications that constitute. His essence are
the eleven senses of knowledge and action with the mind. Equipped with
these eleven. He drinketh the universe, i.e., enjoys it. The rays are
these senses themselves. Equipped with the senses. He enjoys the universe
with the senses.

1360. 'His mind is _in_ the Moon.' i.e., His mind is the Moon. The
expression 'waters in the Ganges,' implies a distinction that does not
exist between container and contained, for 'Ganges,' means the water so
named.

1361. The sandhi between sa and acramanam is arsha.

1362. Dharma has various meanings all of which, however, are closely
created with one another. As duty, or the assemblage of all acts which we
should do, it is both Righteousness and Religion.

1363. The Sacrificial grahas or patras (vessels) are called after the
names of the deities Indra, Vayu, Soma, etc. The sixteen Ritwijes are
Brahman, Hotri, Adhyaryu, Udgatri, etc.

1364. Verse 21 to 23 show the unity of the Divine Being. The variety
perceived is only apparent, not real.

1365. Verse 31 and 32 are not difficult; yet the Burdwan translator makes
nonsense of the same.

1366. This is elaborated in the Vishnu Purana, Part I, Sec. V. There are
three primary creations, viz., Mahat, the five primal essences in their
subtile forms and the senses. From the Six colours again six other
creations have sprung. To the Dark colour is due all immobile creatures;
to the Tawny all the intermediate order of creatures (viz., the lower
animals and birds, etc.); to the Blue are due human beings, to the Red
the Prajapatyas; to the Yellow the deities; and to the White are due the
Kumara, i.e., Sanatkumara and others.

1367. Emancipation is so difficult.

1368. The construction of the first line is this: subham darsanam
(auspicious scriptures) gatwa (prapya) Devah yam gatim (identical with)
darsanam (atmanubhavatmikam) aha, Gati is naturally dependent on Varna,
and Varna upon 'Time or acts.'

1369. There are ten senses of knowledge and action. To this must be added
Manas, Buddhi, Ahankara and Chitta, which are sometimes called the four
Karanas. In consequence of these fourteen, fourteen different kinds or
merit and demerit may be achieved by Jiva who is their possessor. These
fourteen kinds of merit and demerit also, are subdivided into hundreds of
thousands each. Jiva, in course of his wanderings through the universe,
ascends in the scale of Being, stays in particular rungs, and falls down
from them into lower rungs, accordingly, What the speaker wishes to
inculcate is that these fourteen should always be towards the attribute
of Sattwa or Goodness.

1370. This life, it should be noted, leadeth to Jiva's transformation as
an immobile object. A creature of Dark hue becomes addicted to wicked
acts and rots in hell His existence as an immobile object is hell itself.

1371. Prajavisargah is the period for which one Creation lasts, being
equal to what is called a Kalpa.

1372. The Dark and the Tawny hues of their corresponding states of
existence, viz., the immobile and the intermediate, are regarded as
states of endurance. Hence, when the misery that is their portion has
been fully endured, the recollection is suddenly irradiated into the
mind, of the righteousness that distinguished Jiva in ages far remote.
Anisa is helpless or cheerless.

1373. Cha at the end of the second line is equivalent to va. Unless cha
be taken as equivalent to va the verse would yield no meaning. After
Tawny comes Blue, i.e., after attainment of existence as an Intermediate
creature Jiva attains to humanity. This occurs when Sattwa does not
predominate. Hence anyatha should be supplied after upaiti.

1374. Vyatite is a finite verb in indicative mood, as pointed out by the
commentator. It comes from root i with suffix vi. After sate supply jate
sati. The Burdwan translator takes it as a participial adjective in the
locative singular, which is, of course, wrong. The version he gives of
this line is most ridiculous, containing as it does a self-contradictory
assertion. K. P. Singha gives the right meaning.

1375. When Jiva becomes a Deva, he has still the ten senses, the five
Pranas, and the four internal possessions of mind, understanding, Chitta,
and Ahankara, amounting in all to nineteen. These nineteen impel him to
thousands of acts. Hence, even when transformed into Deva, Jiva is _not_
freed from acts, but is in niraya or hell,--acts being, under all
circumstances, equivalent to hell.

1376. Vyuha implies the varied forms of one and the same thing Daivani in
Sattwa-pradhanani. The five senses, with the mind, the understanding form
a total of seven. The acts achieved through each of these may be
subdivided a hundredfold. As these seven possessions adhere to Jiva till
he becomes emancipated, he acts through these seven in a variety of ways,
Relying, therefore, upon these seven hundred kinds of acts (which are but
varied forms of one and the same thing, viz., Action), Jiva successively
becomes Red and Yellow and White. Arrived at White, he courses through
certain highly effulgent regions which are superior to the region of
Brahman himself, and which leave behind or beneath them the Eight Puris
(by which, perhaps, is meant the puri of Indra, that of Varuna, etc., or,
Kasi, Mathura, Maya, etc., or symbolical stages of progress, which are
fraught with great felicity). Those highly effulgent and adorable regions
are obtainable by Knowledge alone or the fruit of Yoga.

1377. This is an exceedingly abstruse verse. The Burdwan version, in
which unconnected bits of the commentary have been jumbled together, is
utter nonsense. K.P. Singha skips over nearly the whole verse. The Eight
puris referred to in the previous verse are here stated to be identical
with the Sixty well-known incidents of even Sukla or White existence.
This tale of Sixty is arrived at in this way: 1st, the state of
wakefulness; 2nd, the gross body made up of the five primal essences;
3rd, the five attributes of sound, scent, form, taste, and touch; these
come up to seven. Then come the ten senses of action and knowledge; the
five breaths; mind, understanding, consciousness, and chitta: these form
19. Then come Avidya, Kama, and Karma. With Soul or the Beholder, the sum
comes up to 30. The number becomes doubled when the state of Dream is
taken into consideration, for like Wakefulness existing with the 29,
Dream also exists with the 29. With those that are effulgent, i.e., with
Beings that are Sukla or White, these 60 are simply mano-viruddhani or
manomatrani eva. Unlike other Beings in lower spheres of existence, they
that are effulgent or Sukla do not regard the states of Wakefulness and
Dream as different but as the same. Hence, the para gati of such Beings
is a state of existence that transcends both Wakefulness and Dream, and
transcends Dreamless slumber also (for in Dreamless slumber the 30 exist
suspended, to be revived with the return of wakefulness), and is
identical with the fourth state called Turiya.

1378. What the speaker wishes to lay down here is that even he that is
Jivanmukta or has achieved his Emancipation though living like other, is
incapable of transcending the effects of his past acts. Every kind of
existence or life (save that which is identical with Brahma) is anistha
or inauspiciousness. That Yogin who is Jivan-mukta but who is not able to
cast off the felicities of Yoga-puissance, resides in one and the same
body for a full century of Kalpas, in a superior form of life, and after
the expiry, of that century of Kalpas, he passes through four other
regions named Mahar, Jana, Tapas, and Satya. Now, _this_ is the end of
such a Yogin, who, of course, belongs to the sixth colour which is White,
and who is freed from attachments and who is unsuccessful though
successful, i.e., who has achieved Yoga-success but who has not still
been able to achieve that success which consists in beholding Brahma or
Brahma-sakshatkara. By anisah in this verse is meant that Yogin who is
incapable of casting off the felicities brought about by Yoga-puissance.
K.P. Singha gives the substance of the verse not very accurately. The
Burdwan translator, in the version he gives, introduces three nominatives
in the three sentences into which he splits it, viz., Jiva, the Yogin who
is unable to cast off the felicities brought about by Yoga-puissance, and
the Yogin who has achieved Brahma-sakshatkara, without understanding that
all three refer to one and the same person.

1379. Anisah here means one who, after having attained to eminence by
Yoga, falls off from Yoga. Tatra means heaven or the superior regions
that are his in consequence of Yoga-eminence. For a century of Kalpas
such a person has to dwell in heaven, with the unexhausted remnant of his
senses, i.e., the senses of knowledge with mind and understanding, being
always predisposed towards the attribute of Sattwa. Upon the expiry of
that century of Kalpas, such a person, without ascending, descends to the
world of men, but then here eminence of station becomes his.

1380. Saptakritwah is seven times. Paraiti is 'courseth through.' Lokah
refers to the seven regions called respectively, Bhur, Bhuvar, Sivah,
Mahar, Jana, Tapas, and Satya (or Brahmaloka). What is intended to be
said here is this: If the Yogin, having attained to only the first stage
of Yoga, dies, he ascends to heaven. Thence failing down on Earth, he
becomes an Emperor and thus conquers the Earth or Bhu. In this way, as
the Yogin gradually ascends in the path of Yoga, he ascends higher and
higher. In this verse Sambarevikshepa has been used to signify Samadhi
and awakening from Samadhi, for in the first the universe is destroyed,
and in the second it is re-created. At the end, he reaches the region of
Satya or Brahma. Thence even he has to return if he has not been able to
achieve Brahma-sakshatkara.

1381. The seven that the Yogin desirous of Emancipation casts off are
either the seven regions already referred to viz., Bhu, Bhuva, Swah,
Maha, Jana, Tapa, and Satya, or the five senses of knowledge with mind
and understanding. Samharam is equivalent to Samhritya, having been
formed by the suffix namul. Upaplavoni are sources of grief or
misfortune. The first Devasya refers to Mahadeva. The Saivas call that
region Kailasa. The Vaishnavas call it Vaikuntha. The Hiranya-garbhas
call it Brahman's or Brahmaloka. Sesha is Ananta, a particular form of
Narayana. They who call it the region of Nara are, of course, the
Sankhyas, for these regard Emancipation as the goal of Jiva or every
creature. The Devasya vishnoh (in the third line) is Dyotamanasya
Brahmanah i.e., Chinmatrasya, or of the pure Chit when uninvested with
ignorance or Avidya. The Aupanishadas regard it as the region of
Para-Brahma. The commentator clearly points out what the seven regions
are. K.P. Singha, misunderstanding the verse, mentions only five; the
Burdwan translator six.

1382. This verse is not at all difficult; yet the Burdwan translator
makes utter nonsense of it. K.P. Singha gives the substance of the first
line, but skips over the second. Without giving a literal version of the
first line, I expand it, following the lead of the commentator.

1383. Sa here indicates the person conversant with Brahma. The
construction is Sa yavat saseshabhuk asti tavat prajah tathaiva te sukle
dyvyau cha tadangeshu (vartante). Etat in the second line is this
paridrisyamanam viyadadi. What the speaker wishes to inculcate in this
verse is that unto one conversant with Brahma, the whole universe up to
complete identity with Brahma is as contiguous as a plum in the palm of
the hand. When the Chitta is cleansed by Yoga as practised by Dhyana,
Dharana, and Samadhis, then the perceptible universe appears to him as
identical with his own senses. The two white sciences referred to are
Paravidya and Aparavidya, i.e., all knowledge including that of Brahma.

1384. Suddhena manasa,--with cleansed mind, i.e., with the aid of Sarvana
(hearing), Manana (attention), Dhyana (contemplation), and Abhyasa
(repeated meditation). Two stages are indicated in this verse. The first
is the attention of the suddham and paramam gatim or the stainless and
high end. This is equivalent to Brahma-sakshatkara. After this comes the
second stage, which is the avayam sthanam or the spot which knows no
deterioration, i.e., Emancipation. This is identical with the attainment
of Eternal Brahma which is dushprapyam or difficult of attainment.

1385. The commentator says that the object of this verse is to inculcate
the Impersonality of God. God is at the Root of all things, i.e., (as the
commentator supposes according to the teaching of the Vedanta
philosophy). He exists in His own unmodified nature, even as pure Chit.
Both Vidya (Knowledge) and Avidya (Ignorance or illusion) exist in Him.
In consequence of the latter he is Bhagavan, i.e., endued with the six
grand attributes of puissance, etc.

1386. In the form of all things,--causes and effects-which constitute
them.

1387. A Pyakta-parsant is explained by the commentator in this way.
Vritra was a firm devotee of Vishnu. He did not, therefore, deserve
defeat and fall. How, then, was he vanquished by Indra? Avyaktam is
equivalent to aspashtam.

1388. The word used in verse 4 is vinihatah and that in verse 5 is
nirjitah. There can be no doubt that both imply the same idea.

1389. Astha is efforts.

1390. Rathantara is another name for certain Samans, which are so called
because of men being able to cross the world with their aid as by a car.
(Ratha car, and tri to cross).

1391. 'Praising thee, for thy victory, etc.,' i.e.. the Rishis are
uttering hymns of praise for conferring victory on thee.

1392. Raudrah may mean also 'appertaining to Rudra, which is another name
of Mahadeva.'

1393. This account of the encounter between Vritra and Indra is
substantially different from what occurs in the Vana Parva. Then again
the part the Rishis are made to take in the slaughter of the Asura is
certainly censurable. The great Rishis, even for benefiting the three
worlds, would not certainly injure any creature. In the above account,
Vasishtha and Vrihaspati and the others are very much represented as
persons who have bet largely on Indra's success. In the account occurring
in the Vana Parva, Indra is represented as standing in awful dread of
Vritra and hurling his thunderbolt without even deliberate aim, and
refusing to believe that his foe was dead till assured by all the
deities. The present account seems to be a much older than that in the
Vana Parva.

1394. Amanusham is literally inhuman. The use of such words are due to
temporary forgetfulness in such connections. Like Homer, Vyasa also nods.

1395. Vadhya is the slaughter in her embodied form.

1396. Dwijapravarvadhya means the slaughter of a superior person of the
regenerate order. Indeed, Vritra was a lineal descendant of the great
sage Kasyapa, the common progenitor of the Devas and Asuras. Then, again,
Vritra was certainly a very superior person.

1397. The rules or ordinance referred to it is about the killer of a
Brahmana being liable to be overtaken by the sin of Brahmanicide.

1398. Anadhrishyam is, literally, unvanquishable.

1399. Uma or Parvati, the daughter of Himavat, the spouse of Siva.

1400. The self-created Brahman at first created, by flats of his holy
will, certain beings who were charged to procreate for filling the
universe with living creatures. These are the Prajapatis or lords of all
creatures. Amongst them was Daksha. Other accounts represent Daksha as
the grandson of Brahman.

1401. There are three vocatives in this verse, expressive, of course, of
great surprise. I omit them in the translation.

1402. A kind of substance like lac that oozes out of the stones of
certain mountains during the hot months. It is also called Silajit, is
taken internally by many men in the belief that it increases digestion
and strength.

1403. The Indian cuckoo, noted for his clear musical kuhus. This is the
favourite bird of Indian poets.

1404. i.e., Thou, however, art not so; therefore, it is a matter of
surprise that thou shouldst not yet know me. The sense is not at all
difficult, but K.P. Singha skips over it.

1405. Both the vernacular translators have erred in rendering this line.
What Mahadeva says to Uma is, how is it that you have thus been
stupefied? It is thou that stupefiest others! To see thee stupefied has
created surprise in me.

1406. Mahadeva is called Virupaksha in consequence of his three eyes, the
third eye making his features dreadful to behold. He is also called
Tryaksha for his possession of three eyes.

1407. Every worshipper of Mahadeva must fill his mouth with air and then,
shutting his lips, strike his cheeks, letting the air gently out at each
stroke, and helping it with air from the lungs for keeping the current
steady. By doing this a kind of noise is made like Bom, Bom, Babam, Bom.
Mahadeva is himself fond of this music and is represented as often making
???.

1408. Vrisha is explained by the commentator as vrishti-kartri; Vrishya
as Dharmavriddhikartri; Go-vrisha as Nandirupa; Katankata as
Nityagamanasila; Danda as Niyantri.

1409. Godhead is frequently likened to anahatasavda or sound not
perceptible by the ear, or sound in its nascent state.

1410. Huns are mystic sounds that stand as emblems for various things.
'Beyond three Huns means, perhaps, 'beyond the influence of wrath.'

1411. In Sacrifice the butter is poured with mantras into the mouth of a
selected Brahmana who represents the gods, and into also the sacred fire.
What is said here is that the great god is of the form of that Brahmana
and of the sacred fire.

1412. This alludes to the sports of Krishna in the groves of Vrinda with
the rustic children who were his companions.

1413. The sacred stream of the Ganges, issuing out of Vishnu's feet, is
held by Brahman in his Kamandalu or jar. Thence it issues out, and
coursing through the heavens fall down on the head of Siva, for Siva
alone is mighty enough to bear that fall. The matted locks of Siva bear
the mark of the fall. This six well-known acts here referred to are
Yajana, Yajana, Adhyayana, Adhyapana, Dana, and Pratigraha (i.e.,
performing sacrifices, assisting at the sacrifices of others, studying,
teaching, making gifts, and accepting gifts). The three acts in which
Siva is engaged are Yajana, Adhyayana, and Dana (i.e., the first, the
third, and the fifth in the above enumeration).

1414. The commentator explains that by Sankhya the speaker means 'the
propounder of the sceptical philosophy.' By Sankhya-mukhya which I
render, 'the foremost of Sankhyas' is meant 'follower of the theistic
philosophy of Patanjala.' By Sankhya-yoga is meant both Vedanta and Yoga.

1415. 'That hast a car and that hast no car' means, as the commentator
explains, 'capable of coursing, without obstruction, through Water, Fire,
Wind, and Space.'

1416. Isana is 'much desired' or 'much coveted by all persons.'

1417. i.e., thou createst and destroyest these repeatedly or settest them
in motion.

1418. These are syllables with all singers of the Samans utter for
lengthening short words in order to keep up the metre.

1419. i.e., He who is adored in these hymns is thyself and no other.

1420. These are the ten colours known to the Rishis.

1421. Lohitantargata-drishtih is explained by the commentator as Lohita
antargata cha drishtirasya. By 'red eyes' is, of course, meant eyes of
the colour of the lotus. By 'eyes turned inwards' is meant one whose gaze
is upon his soul, i.e., one who is engaged in Samadhi.

1422. Chalachalah is explained as exceedingly chalah or swift. Achalah is
nasti chalo yasmat; hence chaleshu (api) achalah is swift amongst the
swift, or swifter than the swiftest.

1423. The great god is a fish wandering in the waters, i.e., as Jiva
wanders in space; he is a fish in the net, i.e., as Jiva, invested with
Darkness or Illusion, is obliged to take birth.

1424. Meghakala is the time when clouds appear, i.e., the time of the
universal deluge. Samvartaka and Valahaka are the two clouds that appear
on the occasion of the universal destruction.

1425. Mili-Mili is explained by the commentator differently. According to
him, one connected with all things as cause is Mili. It is duplicated to
show that Siva is always so. I prefer taking the word as meaning 'cause
of causes.' 'The bearer of Danda, with, again, a bald head' is a
Paramahansa, i.e., one who has renounced the world and its ways.

1426. The four Sacrificial fires are Treta, Avasathya, Dakshina, and
Sahya.

1427. Silpika is one who is not well-skilled, or is ill-skilled, in the
arts. It implies a common artisan.

1428. Dhatri is adikartri or Vishnu. Vidhatri is the four-headed. Brahman
Sandhatri is he who joins all things into one; the second Vidhatri means
the designer of destinies.

1429. The identity of Maheswara with Narayana or Krishna is here
preached. In his incarnation of Krishna, Vishnu sported with the children
of the cowherds of Vrinda and sportively lowed as a cow. He also
protected the kine of Vrinda from floods, poison, etc. Govrisheswara is
Nandi, the attendant of Mahadeva.

1430. The word Go in Gomargah is used to signify the senses.

1431. Durvaranah is explained by the commentator as 'irresistible when
coming as Death.' Durvishah is 'destroyer of all kinds of poison in thy
form of Amrita.' Durdharshah is incapable of being frightened. Durvishah
is incapable of being measured.

1432. Vishagnipah is drinker of poison and fire. Siva is represented as
the acceptor of all things that are rejected by others. In this consists
his true divinity, for to the Deity nothing in the universe can be
unacceptable or worthy of being cast off. The ashes of the funeral pyre
are his, the poison produced by the churning of the ocean was his. He
saved the universe by swallowing the poison on that occasion.

1433. Tushitadyapah is the correct reading. Thou protectest him who is
the adya of the tushita, i.e., thou protectest Brahman himself.

1434. The commentator explains that what is meant by Mahadeva's staying
'alone' is that he is the knower, the known, and knowledge. 'On the other
side of the ocean' means 'on the other side of desire and attachment,
etc.' 'Overwhelming many thousands of persons' means overwhelming all
creatures,' i.e., transcending them by his energy and knowledge.

1435. Of course, Yogins are spoken of.

1436. The eclipses of both the Moon and the Sun are caused, according to
the Pauranic mythology, by Rahu devouring the Moon and the Sun at certain
well-known intervals. Rahu is an Asura whose head only is still alive.
Vide Adi Parva, On Churning of the Ocean.

1437. Garbhah means embryos or infants in the womb. The deities ere
referred to by this word, for they are embryos that have been born in
Mahadeva, Patitah has twattah understood after it. Anu means 'after'
i.e., 'after Brahman's creation.'

1438. These Beings are Rudras or portions of the great Rudra.

1439. Tasmaih paramgatah,--param is utkrishtam i.e., Renunciation and
other superior practices. Tasmai is 'for the sake of That,' i.e., for
Iswarah.

1440. Hence in this, the present Kalpa too, I am obliged to do the same,
for all Kalpas must be similar in respect of the events that transpire in
them.

1441. Matri-pakshe seems to be a misreading for bhartripakshe.

1442. By gunah which I have rendered 'virtues,' is, of course, intended
all that constitute the body, including mind and understanding, all, in
fact, that become the accompaniments of the Soul.

1443. Karma-buddhi is to be taken as one. It means the consciousness or
apprehension of functions. Each sense or organ instinctively knows what
its object is and apprehends that object immediately. This apprehension
of its own functions, which every sense possesses, is here designated as
Karma-buddhi. Mana-shashththani here simply means 'mind completing the
tale of six.' It has no reference to the five senses having the mind for
the sixth, for the senses have already, been named in the previous verses.

1444. Acts here means the acts of past lives, or the desire dwelling in
an incipient form, due to the acts of past lives. The commentator
explains that the cha in the second line means the five attributes
indicated in the first line.

1445. The word Buddhya in the first line is taken by the commentator as
an instrumental and not as a genitive. Hence he takes it that Kalpitani
is understood after it.

1446. i.e., occupies them one after another.

1447. Murti is a misreading for apurti or discontentedness. The Burdwan
translator retains murti in his Bengali version. It is not clear which
reading K.P. Singha adopts. The Bengali substitute he gives is murchccha
or stupefaction.

1448. i.e., there are no materials of which it is constituted. Hence
Sattwa or Buddhi has no asrayah or upadana.

1449. What the speaker inculcates in verses 41 and 42 is this: some are
of opinion that with the apparent destruction of the body, the attributes
that make up the body do not cease to exist. It is true that they cease
to become apprehensible by the senses; but then, though removed from the
ken of the senses, their existence may be affirmed by inference. The
argument is that, if destroyed, their reappearance would be impossible.
The reappearance, however, is certain. (For rebirth is a doctrine that is
believed to be a solemn truth requiring no argument to prove it). Hence,
the attributes, when apparently destroyed, do continue to exist. They are
regarded as then inhering in the linga or subtile body. The counter
opinion is that, when destroyed, they are destroyed for ever. The latter
opinion is condemned by the speaker.

1450. In the second line the word is Gadhamavidwansah, i.e., 'ignorant of
its bottom or depth.' K.P. Singha gives the meaning correctly, without
translating the verse literally, The Burdwan translator makes nonsense of
it. Both however, wrongly take agadha as the final word in yathagadha,
forgetting that agadham is a masculine adjective incapable of qualifying
nadim which is feminine. Ayam is Jiva. The last clause is to be taken as
buddhiyogam anuprachyuta ayam tatha.

1451. This is not a difficult verse, yet both the vernacular translators
have misunderstood it. What is said in the first line is this: yat
vahudosham karoti, yat (cha) purakritam, ekatah cha dushyati. Both the
finite verbs have jnanin (the man of knowledge) for their nominative
understood. Dushyati means nasyati or destroys. The meaning then is that
the man of Knowledge destroys his sinful acts of both this and past
lives. The commentator cites the well-known simile of the lotus leaf not
being drenched or soaked with water even when dipped in water. Now, this
is that unseen fruit of Knowledge. In the second line, the visible fruits
are indicated. The man of Knowledge refrains from censuring the wicked
acts of others and from perpetrating any wicked act himself. Yat cha
dushyati means yat parakritam anishtam dushyati or nindati, yat karoti
means yat swayam ragadi-doshat karoti; tadubhayam apriyam (sa) na karoti,
the reason being dwaitadarsana-bhavah. Such a man truly regards the
universe as identifiable with himself.

1452. i.e., in even thy direst distress thou dependest on thyself. To
cross the fearful river of life without a raft and with the aid of only
one's bare arms implies great self-dependence.

1453. That which did not exist and will not exist, exists not at the
present moment. Everything, therefore, which is of the nature of asat is
non-existent. Our sorrows are connected with the asat. Knowing this, I
have cast off all sorrows.

1454. I have understood that acts are for sorrow; that the fruits also of
acts are for sorrow in spite of the apparent character of some; and that
the fruits of acts are varied, sometimes other fruits appearing than
those expected. Hence, I do not indulge in sorrow, for I avoid acts and
do not grieve for not obtaining the fruits of acts or for the accession
of fruits other than those apparently agreeable.

1455. The sense is that we who avoid acts, are not dead; in fact, we live
quite as others do; and those others, how unequally circumstanced! The
Burdwan translator makes nonsense of the first line simple though it is.

1456. Ignorance lies at the root of sorrow. By casting off ignorance, we
have avoided sorrow. Hence, neither religion or religious acts such as
Sacrifices, etc., can do us any good or harm. As regards happiness and
misery again, these two cannot agitate us at all, since we know their
value, both being ephemeral in comparison with the period for which we
are to exist.

1457. Hence, no one should indulge in pride, saying, 'I am happy,' nor
yield to sorrow, saying, 'I am miserable.' Both happiness and misery are
transitory. The man of wisdom should never suffer himself to be agitated
by these transitory states of his mind.

1458. The first word is read either as bhavatmakam or bhavatmakam. The
first means samsararupam; the second, drisyatmakam.

1459. I am obliged to behold them because I am a living being having a
body, but then I behold them as an unconcerned witness.

1460. The scriptures contain both kinds of instruction. There are
declarations that are entirely in favour of Acts or observances. There
are again declarations in favour of Knowledge. What the speaker asks is
that the Rishi should discourse upon what the speaker should do, i.e.,
whether he should betake himself to the acquisition of Knowledge or to
the doing of acts.

1461. i.e., Each Asrama speaks of particular observances and courses of
conduct as beneficial. This, therefore, is a source of confusion to men
of plain understandings. Is there no distinction then among duties or
observances in respect of their beneficial character? This is the
question propounded. The commentator thinks by the word asramas is meant
the four principal faiths and _not_ the modes of life.

1462. I retain the word asrama in the English version as it is very
doubtful in what sense it has been used in the original. The commentator
explains that by four asramas are meant the four principal forms of creed
prevalent at one time in India. The first is that there is no such thing
as virtue or righteousness. This is ascribed to Sakya Simha or Buddha.
The second is that righteousness consists in only the worship of trees,
etc. The third is that only is righteousness which the Vedas have laid
down. The fourth is that transcending righteousness and its reverse there
is something for whose attainment one should strive. Yatha samkalpitah is
explained by the commentator as yo yena sreyastena bhavitastasya tadeva
sreyah.

1463. Gunoddesam is Gunakirtanam or the announcement of merits. What
Narada says here is this: the asramas are four. The merits of each have
been proclaimed by their respective founders. The principal merit each
claims is that it leads to knowledge of Self. Now, the announcement is
nanarupam; it is also prithak; and lastly, it is viprasthitam or
contradictory, for, as the commentator points out, that which a
particular asrama announces to be righteous is according to another
unrighteous. Both the vernacular translators give incorrect versions.

1464. Te refers to asramas. Abhipretam is atma-tattwarupam. Yanti is
equivalent to prapayanti.

1465. Mitranam is taken by the commentator to be equivalent to
sarva-bhuta-labhayapadanam, i.e., they who have given the pledge of
harmlessness to all creatures. By enemies is meant here the envious and
harmful.

1466. In previous Sections the nature of Truth has been discussed. A
formal truth may be as sinful as a lie, and a lie may be as meritorious
as a Truth. Hence, the ascertainment of Truth is not easy.

1467. Atiyoga and Ayoga are well-known words which have no chance of
being misunderstood in the way in which they have been misunderstood by
both the vernacular translators. Indeed. K.P. Singha blunders
ridiculously, while the Burdwan translator limits them to only the use of
food, supposing the commentator's concrete examples exhaust the meaning.

1468. i.e., where an intermingling takes place of the four orders of men,
viz., where Varna-sankara occurs.

1469. Mere companionship with the righteous leads to righteous acts;
while that with the sinful leads to acts of sinfulness.

1470. Anuvishayam is vishayam anu vartate, i.e., rasah or flavour. An
eater of vighasa is a good or pious man. What is said here is that such
men eat for only filling their stomachs and not because eating is source
of enjoyment or gratification. Atmavishayan is Buddherviseshatovandhakan,
i.e., rasa-viseshan.

1471. Agamayamanam is Agamam pramanajam jnanam atmana ichcchatam.

1472. Akasasthah is niralamvanah, i.e., men who have no foundations to
stand upon. The Bombay text reads dosham, the Bengal texts, doshan; the
sense remains unaltered. The Bombay reading is atmapujabhikama, while the
Bengal reading is the same word in the plural form. I accept the singular
form and take it as qualifying panditah.

1473. Some of the Bengal texts read khattam. The Bombay reading is
khatwam. The commentator explains that khatwam samarudhah Tibra
duhkha-grastah. Anusayi means purvakarmavasanavan. The sense seems to be
this: the desires born of one's past acts, i.e., acts of previous lives,
adhere to the mind. Nothing can wipe them off, save Nivritti and
Tattwajnanam or knowledge of truth. One should, therefore, practise the
religion of Nivritti and seek to acquire knowledge of Truth.

1474. Both the vernacular translators quietly skip over the word
pratyanantarah.

1475. i.e., where the people are virtuous and given to the performance of
their duties.

1476. Kamesah is possessor of all objects of desire or enjoyment. The
sense is this: where the king, casting off desire, wins prosperity for
himself; i.e., though possessed of wealth, is not attached to wealth. The
expression may also mean 'master of desire,' i.e., where the king casts
off desire and masters his desires without allowing the latter to master
him.

1477. Pratyupasthite is pritipatwena upasthite, i.e., hiyantanesati.

1478. I am not sure that I have understood aright the second line of this
verse. It may also mean, 'No one is able to enumerate all that is
beneficial for the Soul in consequence of the wideness of subject.

1479. Vrittam has uddisya understood after it. The Bombay text reads
pranihitatmanah; the Bengal reading is pranihitatmanah. If the Bengal
reading be accepted, it would mean 'whose soul is fixed or established on
Yoga.' Tapasa is explained by the commentator as swadharmena, in view of
the question of Galava which Narada answers. The sense, however, would
remain unaltered if it be taken as standing for Self-control or penances.

1480. Sampadam is explained by the commentator as upadesa-yogyata-sriyam.

1481. Some texts read sakyam; the reading sakyah also occurs. If the
former be accepted, it must be taken as referring to tadawayam as the
commentator explains. No alteration in sense occurs by adhering to the
one reading or the other.

1482. In the second line some of the Bengal texts read lobheshu. The
correct reading is lokeshu. Both the vernacular translators adhere to the
wrong reading.

1483. Mokshartha is moksha-prayojanah.

1484. The argument contained in these verses is this: as thou dost not
know what becomes of thy relatives when they die, thou canst not help
them then. It seems plain, therefore, that when thou shalt die thy
relatives will not be able to do thee any good. Hence, thou gainest
nothing by bestowing thy thoughts on thy relatives, forgetting thy own
great concern, viz., the acquisition of Emancipation. Similarly, when thy
relatives live and suffer irrespective of thy life or death, and thou too
must enjoy or endure irrespective of their existence or efforts, it is
meant that thou shouldst not be forgetful of thy own highest good by
busying thyself with the concerns of thy relatives.

1485. The sense is that one who takes only a handful of corn for the
support of life even when millions upon millions of carts loaded with
corn await his acceptance, is certainly to be regarded as freed.
Literally rendered, the second line is--'who beholds a shed of bamboo or
reeds in a palace,' meaning, of course, as put above, 'one who sees no
difference between the two.'

1486. Avritti is want of the means of sustaining life: thence, scarcity
or famine.

1487. The sense is that as the maintenance of wives and children is
painful, one should withdraw from the world and retire into solitude.

1488. The sense seems to be this: Is it a life of domesticity that thou
wouldst lead? There is no harm in thy doing this, provided thou behavest
in the way pointed out. Is it Emancipation that thou wouldst pursue (in
the usual way), i.e., by retiring into solitude and betaking thyself to
Sannyasa? Thou mayst then behave in the way pointed out, and, indeed,
that is the way of Sannyasa which leads to Emancipation.

1489. The planet Venus is supposed to be the sage Usanas or Sukra.

1490. The commentator explains the allusion by saying that formerly
Vishnu, induced by the deities, used his discus for striking off the head
of Usanas' mother. Hence the wrath of Usanas against the deities and his
desire to succour their foes, the Danavas.

1491. The construction of this verse is very difficult. The order of the
words, is--Indrotha jagatah prabhuh. Dhanada, etc., tasya kosasaya
prabhavishnuh.

1492. Persons crowned with Yoga-success are competent to enter the bodies
of others and deprive the latter of the power of will. Indeed, the belief
is that the latter then become mere automata incapable of acting in any
other way except as directed by the enlivening possessor.

1493. The etymology of Pinaka is panina anamayat. The initial and final
letter of pani (pi) and the middle letter of anamayat (na), with the
suffix ka make Pinaka.

1494. The last half of the last line may be taken as applying to Usanas.

1495. The vriddhim that Mahadeva saw could not be his own, for the
greatest cannot be greater. The commentator, therefore, is right in
holding that vriddhim refers to the greatness of Usanas within Mahadeva's
stomach.

1496. The sa refers to Usanas and not to Mahadeva, as the commentator
rightly points out.

1497. i.e., the religions of all the orders and all the modes of life.

1498. The scriptural injunctions are that one should sacrifice in honour
of the gods, pour libations on the sacred fire, make gifts etc, In these
exists Righteousness.

1499. The grammar of the third line is a little involved. Tasmin refers
to Dharme. Supply nisthavantah after tasmin. The sense, of course, is
that believing in the efficacy of righteousness, people of all modes of
life accomplish the duties of their respective modes.

1500. The sinful become intermediate animals. The virtuous attain to
heaven. They that are both virtuous and sinful attain to the status of
humanity. They that acquire Knowledge become Emancipated.

1501. Destiny here means the result of the acts of past lives.

1502. The reading I adopt is jatikritam karma etc. Hence, this Verse also
represents the arguments of the sceptic or the Charvakas. The four kinds
of acts are Nitya, Naimittika, Kamya, and Nishiddha. If, however, for
'jatikritam karma, etc.,' the reading yantyakritam karma be adopted, the
meaning would be--'In one's next life one does not meet with fruits that
are not the results of one's acts of past life. This must be so, for the
opposite opinion would imply the destruction of acts and their
consequences. Then again, such an opinion would conflict with the
received opinion of mankind, for men, when they obtain the fruits of any
act, always recollect the four kinds of acts of a past life for
explaining the accession of those fruits.

1503. Verses 12 to 14 represent the theory of the sceptic, and I have
rendered them as such. Only by reading verse 13 as 'yantyakritam karma,
etc.,' the commentator points out that it may be taken as an observation
of Parasara himself. As regards verse 15, it represents the ipse dixit of
the speaker. He does not think that the sceptic is at all entitled to a
reply. It is scarcely necessary to say that the Burdwan translator makes
a thorough mess of these verses. K.P. Singha gives the substance
correctly.

1504. The commentator shows that this is an answer to the sceptic's
averment about Nature being the cause of everything. Fire is hot-by
nature, therefore, it does not become hot at one time, cold at another,
and _lukewarm_ at another time. One becomes either wholly happy or wholly
unhappy or wholly happy and unhappy at the same time. Man's nature should
not be such. The difference of state is produced by difference of causes.

1505. A Brahmana is precluded from eating many things. Many things again
that he is competent to eat on all days of the year. In fact, there are
many rules for regulating the fare of a Brahmana. To this day, an
orthodox Brahmana abstains from many kinds of food. A Brahmana,
therefore, who is unscrupulous in respect of his food, is no Brahmana and
deserves to be pitied. Similarly, a man who cooks food for himself is an
object of pity. Raw food, such as fruits, etc., one may take without
offering a share thereof to guests and others. But cooked food can never
be taken without a share thereof being given to others. Yati cha
Brahmachari cha pakvannaswaminavubhau, hence he that takes cooked food
without giving a share to these is said to eat Brahmaswam or that which
belongs to a Brahmana.

1506. This is a very abstruse verse. The grammatical construction of the
first line is asritena manasa vrittihinasya seva sasyate. Asritena is
niralamvanena. By seva is meant homage paid to the Supreme in the form of
devotion and concentrated meditation. It implies, of course, a thorough
reliance on God. Vrittihina is one who has cast off the means of
livelihood, implying one who abstains from worldly objects. In the second
line, dwija is a vocative. Nirvritta is nishpanna, qualifying seva.
Atihastat is 'from one who has transcended the use of the hand, i.e., the
necessity of acts. Atihastanirvritta, means 'obtained-from a competent
preceptor.' In brief, what is stated here is that such seva should be
learnt from competent preceptors and not by discussion among persons in
the stage of spiritual progress.

1507. The object of this verse, the commentator points out, is to show
the desirability of practising that seva soon or without loss of time.

1508. In the discourse of Sanatkumara to Vritra, these six colours have
been mentioned, and the nature of the acts by which one attains to a
superior colour or falls down from a superior to an inferior one. Vide
Sec. 280, ante.

1509. A particular kind of Chandala is called kusalin.

1510. Pratyapannasya is viparita-drishteh. Natma is dehadih. Tatah is
papaddhetoh. Virochate, is viseshena atmatwena rochate.

1511. Pratyapattih is Vairagyam or Renunciation. As regards Prasthitasya
it may be taken either as implying one that is dead or one that has
betaken himself to Yoga. In the latter case, the verse would mean that
that man who betakes himself to Yoga without adopting Renunciation meets
with much sorrow.

1512. The object of this verse is to show that conscious sin can never be
destroyed by expiation. The only means by which sin can be destroyed is
by enduring its fruits.

1513. The Burdwan translator makes utter nonsense of this verse.
Guna-yuktam is explained by the commentator as equivalent to punyakarma.
Prakasam is equivalent to budhipurvakam prakasya or jnatwa. It is formed
by the suffix namul.

1514. Yathatatham is sthula-sukshma-taratamyena. The sense is that all
acts done knowingly produce fruits according to their nature. If gross,
the fruits produced are gross; if subtile, the fruits produced are
subtile.

1515. The speaker's opinion is that all acts are productive of fruits. If
good, the fruits are good. If bad, the fruits are bad. There is this
difference, however, between acts done knowingly and those done in
ignorance: the former produce commensurate fruits i.e., if gross, their
fruits are gross; if subtile, the fruits are subtile; but the latter
produce fruits that are not so, so that even if heinous, the fruits do
not involve a large but only a small measure of misery. There is no other
difference between the two kinds of acts.

1516. The object of this verse is to show that such acts form the
exception and they are kept out of my sight in this discourse on acts.
The Rishi Viswamitra caused the death of the hundred sons of Vasishtha,
and yet he had not to go to hell for it.

1517. The sense seems to be that when even such near relatives are cast
off if found to be wanting in affection, the fact cannot be gainsaid that
people never do good to others except when they hope to benefit
themselves by such acts.

1518. What is intended to be said is that the acceptance of a gift from a
superior person is equal in point of merit to a gift made by a poor
person. A wealthy man, by making a gift, earns greater merit than by
accepting a gift.

1519. i.e., by Dhyana and Dharana.

1520. This has reference to Usanas' attaining to the status of a planet
(Venus) in the firmament.

1521. Nadantah is one word. It means Hinsa-sunyah. Danti cchinatti iti
danta. Its reverse is Nadantah.

1522. Nirdishta refers to Seva.

1523. i.e., they take the hues of the society they keep. Hence, it is
very desirable for them to live with the good.

1524. This son of Dhatri is the god of the clouds.

1525. The Burdwan translator gives a most ridiculous version of the
expression Dhigdandasasanah. Unable to catch the sense, which however is
certainly very plain, he actually interprets the words to mean 'living
under the sway of king Dhigdanda.' K.P. Singha gives the correct meaning.

1526. In this verse also, the Burdwan translator takes Dhigdanda as the
name of a king. He gives an equally ridiculous version of the second
line. Abhyagachchan is explained by the commentator as having vishayan
understood after it. The sense is that they began to enjoy all objects of
the senses to an excess. Both Devan and Brahman are accusatives governed
by Avamanya. K.P. Singha translates both the lines correctly.

1527. This verse is taken as a metaphorical statement. The three Asuras
are, of course, Kama, Krodha, and Lobha. Gaganagah (staying in the
firmament) is interpreted as 'existing in Maya'. Sapurah as 'with their
gross, subtile, and potential forms;' 'felled on the earth is explained
as 'merged into the pure chit.' The whole is taken to imply a spiritual
destruction of all the evil passions and a restoration of man to his
original state of purity.

1528. This chief of the Asura passions was Mahamoha or great
Heedlessness. The word Devas here is taken to mean the senses. Of course,
if verse 16 be not taken metaphorically, then may Devas be taken in its
ordinary sense of the deities.

1529. The genius of the two languages being different, it is very
difficult to render the phraseology of the first line. Literally
rendered, the line would read 'they remain or stay on those acts, and
establish them.' Besides being unidiomatic, the sentence would be
unmeaning. 'To stay or remain on any act' is to adhere to it. 'To
establish it' is to regard it as a precedent and cause it to be regarded
by others as a precedent.

1530. Samsiddhadhigamam is explained by the commentator thus: Samsiddhah
is nityasiddah, i.e., atman; tadadhigamam is atmajnanam.

1531. The very gods are subject to prosperity and adversity, and their
effects of loves and hates. There is no mode of life in which these may
not be found.

1532. After sukham supply bhavati or some such verb. Tyajatam stands by
itself and refers to kamya karma, meaning they that abstain from such
acts as are not nitya but as are only kamya or optional.

1533. The sense is that those who betake themselves to penances as the
consequence of despair, are many. Those men, however, are very rare who
adopt penances, being at once impressed that the happiness of domesticity
is unreal and ends in misery.

1534. i.e., their penances of past lives.

1535. I am not sure that I have correctly understood the second line of
this verse. Akrita-karmanam is explained by the commentator as
anut-pannatattwajnanam and upabhogavarityagah is Renunciation or
Vairagyam phalani has tapasah understood before it. But why phalani
instead of phalam?

1536. The second line of this verse concludes the argument. The tasmat
has reference to all the statements before, and _not_ to only the first
line of 26. The statement in the second line is the same as the second
line of verse 13 above.

1537. I expand the second line a little for making it intelligible.

1538. By 'stainless penances' is meant nishkamam tapah or penances
undertaken without desire of fruit.

1539. Tyaktwa has nishkalmasham tapah understood after it. The order of
the words is Phalarthi apriyani etc., vishyatmakam tat phalam prapnoti.
The distinction between nishkamam and sakamam tapah is this; through the
former one attains to happiness. Even the earthly wealth he earns becomes
fraught with happiness; through the latter, however, one meets with
diverse kinds of sorrow resulting from the earthly possessions he
succeeds in obtaining.

1540. The grammar of the first line is this: Dharme tapasi dane cha (sati
avihitakarme) vidhitsa, etc. If vidhitsa be taken with 'dharma, etc.,'
the verse would be unmeaning.

1541. The first line is difficult to construe. Tatah means 'inconsequence
of the pain that attends the gratification of the senses.' Sarvasya
refers to vivekinah; jyayase phalartham is 'for the sake of the highest
fruit,' which, of course, is Emancipation. Gunah is 'same', 'dama, etc.'

1542. The commentator points out that the object of this verse is to show
that everything one owns or does is not the result of the past acts.
Spouses, food, drink, etc., one obtains as the result of past acts or
praravdha karma. In respect of these, purushakara or Exertion is weak.
Hence, to put forth Exertion for their acquisition would not be wise. As
regards the acquisition of righteousness, however, there Exertion is
efficacious. Hence, one should, with Exertion, seek to conform to one's
own duties as laid down in the scriptures. Without such a distinction
between destiny (praravdha) and Exertion (purushakara), the injunctions
and interdictions of the Scriptures would be unmeaning. The Burdwan
translator, citing portions of the commentary without at all
understanding them, makes utter nonsense of the verse. K.P. Singha gives
the meaning correctly.

1543. Sacrifices and all other acts undertaken from a sense of vanity,
are destructible as regards their consequences, for heaven is terminable.
Penances, however, that are undertaken without desire of fruit are not
so, for these lead to Emancipation. Tesham refers to those mentioned in
the first line of verse 37. It should not be taken to mean men in
general, as the Burdwan translator wrongly does.

1544. Kam is Brahmanam. The commentator explains that Brahmana (the
Creator) is equivalent to Brahmana; and that Vishnu is equivalent to
Kshatriya. What is said, therefore, in this verse (according to him) is
that a Sudra, by practising the common duties of all the four orders,
succeeds in his next life in becoming a Brahmana. Thus say Brahmanas
learned in the scriptures; but the opinion of Parasara is that such a
Sudra, in his next life, takes birth as a Kshatriya.

1545. I am not sure that I have understood these two verses correctly.
Verse 33 is evidently a cruce.

1546. Yathakarman means 'from one stage to another.' Karmapatham is
yogam. The stages here referred to are vichara, vitarka, Ananda, and
Asmita. What is stated in this verse is that one ho casts off all
attachments, and who devotes himself to Yoga, succeeds in attaining to
the felicity of Emancipation.

1547. The Burdwan translator wrongly renders the second line of this
verse. All the texts read this line in the same way.

1548. Snigdhais implies affectionate seniors such as mothers, etc.;
karmani is explained by the Commentator as abhyanga-karmani, i.e., the
rubbing of oil, etc., Such acts, when children are ill, are often done
unto them by mothers. This is forbidden, for they are menial offices
which seniors should never be permitted to perform.

1549. Vinasamabhikankhatam is explained in the alternative by the
commentator in a very fanciful way. Kriyavatam is explained as 'observant
of the duties of Tirthavasins.'

1550. The commentator is for explaining the second line exoterically.

1551. Dehat is Deham prapya. Yena is yena pumsa. Upapaditam has reference
to panchatwam in the previous verse. The sense of the verse is this: he
who meets with a sudden death in a tirtha or sacred place, does not
become emancipated but obtains another body in his next life similar to
the one he loses. Adhyanam gatakah is that though set or placed on the
path of Emancipation, yet he becomes a traveller: his state is due to the
inglorious manner of his dissolution.

1552. The object of this verse is to show that the man dying in a sacred
place becomes reborn as a Rudra or a Pisacha and quickly attains to
Emancipation in consequence of his contiguity to Siva. Mokshabhuteshu is
Moksha-yogyeshu. The neuter form of taddeham is arsha.

1553. Gunanancha in the second line of verse 14 refers to the objects of
the senses, which, as explained in previous Sections, have no independent
existence, for they exist only as they exist in desire. The compound of
the primal essences and the other things mentioned assumes different
shapes through the force of the desires of previous lives.

1554. Acts are all perishable in respect of their consequences.

1555. It is difficult to give foreigners an idea of what is called
Apamrityu. All deaths that are caused by such accidents as involve
ignominy are called Apamrityu. Death from snake-bite, from a fall, by
drowning, at the horns of an animal, etc., are instances of Apamrityu.

1556. Both yasya and sa refer to the foe called Ignorance.' Rajaputra is
a vocative. Paraiti is nasyati.

1557. Vanchate is preceded by kamena understood.

1558. It has been explained in previous sections that sreyas or nisreyas
means good or excellent as applied to moral merit.

1559. By buddhiman is meant the man who is freed from attachment.
Similarly, by durbuddhih is meant the man who is the slave of attachments.

1560. Karanapekshi is thus explained by the commentator:
karanaphaladanatmika kriya tannirvittyapekshi. The sense is that sin can
never be destroyed except by endurance of its fruits.

1561. The sense is that after the manner of the fabulous gem, Jiva
attracts to itself, through Yoga, the status of Brahma.

1562. The Burdwan translator, without understanding the commentary, makes
utter nonsense of this verse. K.P. Singha is not far wrong, but he does
not bring out the principal point which is sought to be inculcated here.
Sesame seeds are repeatedly mixed with fragrant The more they are so
mixed the more fragrant do they become. After the same manner, men
acquire the quality of Sattwa by associating with persons of cleansed
souls. The measure of Sattwa is dependent on the measure of the
association.

1563. The track is that of Knowledge. Vide verse 3 above.

1564. Having used the words vistaran (Diverse) and samkshepah (Few), in
the second line of this triplet, the speaker explains their meaning in
the third. By 'Diverse' is meant all those fruits that consist of
unstable enjoyments; hence, the diverse acts laid down in the Vedas and
other scriptures. By 'Few' is meant Renunciation, or abstention from
acts. What is said, therefore, in this verse is this: they that betake
themselves to acts, which for their fruits all sorts of enjoyment, meet
with misery; while they that abstain from acts or practise Renunciation
meet with happiness. Both the vernacular versions are incorrect.

1565. It is difficult to understand what is meant by this verse. By
progress in Yoga, the Soul can certainly cast off the mind and other
attributes by which it is invested. The simile is unintelligible. The
stalk of the lotus has its roots in mire. Does the first line mean,
therefore, that the stalk speedily springs upwards and leaves the mire at
its roots?

1566. The commentator explains that the intention of this verse is to
explain that the universe which is created by the mind is destroyed
afterwards by the mind itself.

1567. The sense is that one who has cast off objects of enjoyment and
become emancipated, does not obtain rebirth.

1568. I follow the commentator in his exposition of this verse. The
practice of fishermen (in India) is to sink their boats when they leave
them for their homes, and to raise them again when they require them the
next day. They do not leave their boats afloat for fear of the injury the
waves may do to them by tossing them too much.

1569. By Prakriti here is meant the harmony of Sattwa, Rajas, and Tamas.
As long as these three qualities are in harmony with one another, i.e.,
as long as there is no preponderance in any of them over the other two,
so long there cannot be creation or the operations of the buddhi or
understanding.

1570. In this verse the word Prakriti is used in an entirely different
sense. It means here Ignorance.

1571. Sariragriha-sanjnasya is 'of one who regards his body to be an
accompaniment of the Soul instead of regarding it to be the Soul.' 'Who
regards purity as its sacred water', i.e., who, without resorting to the
sacred waters whither others go for cleansing themselves, thinks that
purity, both internal and external, is capable of cleansing him.

1572. Vide note to verse 21 above.

1573. The object of the verse is to show that one should not, for the
sake of friends and kinsmen and spouses and children, abstain from
pursuing one's true end. The practice of charity again is the true diet
which supports a man.

1574. Astapadapada is a weight of gold. The word, as used in this verse,
means a quantity of gold. Whether the reading be mudreva or sutrena, the
sense remains unchanged. What is said here is that the mother, etc., are
like lines traced with gold by the side of real gold; i.e., the mother,
etc., are of no value or use in the acquisition of prosperity. K.P.
Singha misses the meaning. The Burdwan translator, however, makes a most
ridiculous exhibition of himself. Without understanding the commentary at
all, in fact, not having been able to read the words of the commentary
aright, he has produced a ridiculous jargon that is utterly
unintelligible. Daksha is a vocative, meaning 'possessed of cleverness.'
The words he daksha yatha, etc., of the commentator are read by the
Burdwan Pundit as: deha-kshaya, etc.'

1575. Apariharavan is incapable of being resisted. Samagatih as wind.
Asmasara-vihitam is 'made by means of iron or the saw.' Asmasara stands
here for krakacha or karapatra.

1576. The commentator explains that by tapah is meant the practice or
observance of one's own duties. Damah is restraining the senses. Satyam
is truthfulness of speech, and atmaguptih is subjugation of the mind. The
knots are attachments and desires, etc.

1577. i.e., the assailant, finding his victim forgiving, himself burns
with repentance.

1578. Vishayena yami is the correct reading; i.e., then here is palatal,
and vishayena is in the instrumental case. The Bengal reading is vicious,
for it reads Vishaye nayami.

1579. The Moon is endued with nectar, and, therefore, might have been
such a man's equal; but the Moon waxes and wanes; therefore, the Moon
cannot approach to an equality with such a man who is the same under all
changes. Similarly, the wind, though unstained by the dust it bears is
not the equal of such a man; for the wind is changeful, having slow,
middling and quick motion. The Burdwan translator makes utter nonsense of
the reference to the Moon and the wind. K.P. Singha gives the sense
correctly.

1580. The commentator explains that the object of this verse is to show
the merits of that man whose ignorance has disappeared.

1581. i.e., when Brahmanas incur obloquy they are said to become impure;
they are again regarded as possessing the status of humanity only because
they die.

1582. The examples of. Viswamitra and others may be cited in this
instance.

1583. Dharana is holding the soul in self-reflection, preventing it the
while from wandering. Samadhi is complete abstraction.

1584. Akhandam is Sarvakalam; uposhya is tyaktwa. K.P. Singha wrongly
translates this verse. He takes mansam for masam; but no difference of
reading occurs between the Bengal and Bombay texts.

1585. The ten properties included in Sattwa or Goodness are gladness,
cheerfulness, enthusiasm, fame, righteousness, contentment, faith,
sincerity, liberality, and lordship. The nine properties included in
Rajas or Passion are belief in the deities, (ostentatious) charity,
enjoyment and endurance of happiness and sorrow, disunion, exhibition of
manliness, lust and wrath, intoxication, pride, malice, and disposition
to revile. The eight qualities included in Tamas or Darkness are
unconsciousness, stupefaction, excess of stupefaction, muddiness of the
understanding; blindness (of results), sleep, heedlessness, and
procrastination. The seven incidents of Buddhi or the Understanding are
Mahat, consciousness, and the five subtile essences. The six incidents of
Mind are Mind and the five senses. The five incidents appertaining to
Space are space, water, wind, light, and earth. According to a different
school of philosophy, Buddhi, or the Under-standing is said to have four
incidents appertaining to it, viz., doubt, ascertainment, pride, and
memory. Tames (darkness) also is otherwise regarded to have only three
incidents, viz., inability of comprehension, partial comprehension, and
totally erroneous comprehension. Rajas (Passion) is (according to this
school) regarding as having only the two incidents of inclination (to
act) and sorrow. Sattwa has but one incident viz., Enlightenment.

1586. 'Durga' is an inaccessible region such as a forest or wilderness
which cannot be passed through except with great pain and danger.

1587. The correct reading seems to be sthira-vratati-samkulam.

1588. Udadhi is, literally, a water-jar. In this country most people,
while swimming, use water jars as buoys. The mouth of jar being dipped
into the water the air confined within it serve to support heavy weights.
I have heard that the most rapid currents are crossed by milkmaids in
this way, all the while bearing milk pails on their heads.

1589. In the second line of 72, dustaram janma means janma-yuktam
dustaram.

1590. The sense seems to be that by practising the Sankhya doctrine men
cease to have any regard for even their gross bodies. They succeed in
realising their existence as independent of all earthly or heavenly
objects. What is meant by the Sun bearing them in his rays and conveying
to them all things from every part of the universe is that these men
acquire great puissance. This is not the puissance of Yoga but of
knowledge. Everything being regarded as unsubstantial and transitory, the
position of Indra himself, or of Brahman, is looked upon as desirable and
unworthy of acquisition. Sincere conviction of this kind and the course
of conduct that is confirmable to it is literally puissance of the
highest kind, for all the purposes of puissance are capable of being
served by it.

1591. This is taken as meaning that the Sankhyas are conveyed to the
firmament of the heart. Perhaps, what is intended by it is that they
become withdrawn from external objects and even the impressions of all
external things.

1592. Perhaps, this means the pleasures of heaven.

1593. i.e., they who have identified themselves with Brahma.

1594. Yudhisthira's question seems to be this. Is there or is there not
consciousness in the emancipate state? Different scriptures answer this
question differently. If it be said that there is consciousness in that
state, then why discard heaven and its pleasures, or the religion of
Pravritti or acts which lead to those pleasures? Where is the necessity
then of Sannyasa or the religion of Nivritti or abstention from all acts?
On the supposition of there being consciousness in the emancipate state,
the Religion of Pravritti should be taken as superior. If, on the other
hand, the existence of consciousness be denied, that would be an error.
Dnkshataram is ayuktaram.

1595. Although I make use of the word 'perceive' yet remembering that the
mind is included among the senses and regarded as the sixth sense, the
functions of recollection, representation, etc., are also implied by the
word pasyati. The Burdwan translator gives a ridiculously erroneous
version of this verse.

1596. The commentator explains that the simile of the froth is introduced
in consequence of its disappearance with the disappearance of water. K.
P. Singha is incorrect in taking the instance of froth as illustrative of
the quickness of the destruction.

1597. Sarvatra does not mean 'through every part of the sleeper's body'
as. K. P. Singha takes it, but sarvavishaye as the commentator correctly
explains it.

1598. Iha is sapne Anisah is nasti isah or pravartaah yasya.

1599. For the Soul, in dreams, sees and hears and touches and smells
etc., precisely as it does while awake.

1600. The sense seems to be that a person who becomes emancipate in this
life becomes so in Samadhi. When the state of Samadhi is over, his mind
and senses return; and returning they do the bidding of the Supreme,
i.e., bring about both happiness and misery, which, of course, are the
consequences of the acts of past lives though that happiness and misery
are not felt. In the next verse is said that these men very soon leave
their bodies and become freed from rebirth.

1601. There are two kinds of Emancipation: one is attainable here, in
this body, it is Jivan-mukti; the other is Videha-kaivalya or that which
becomes one's when one is bodiless. In 98, Jivan-mukti has been spoken
of. In this verse, the observations apply to Videha-kaivalya.

1602. Vadanti is stuvanti. Such men hymn its praises by regarding it as
Supreme Deity possessed of attributes. Those attributes, of course, are
the result of illusion, for in its real nature there can be no attributes
in Brahma.

1603. Brahma is knowledge without duality i.e., knowledge without the
consciousness of knower and known. The knowledge or cognition of an
object, when object is annihilated, assumes the form of that knowledge
which is called Brahma.

1604. The commentator explains that the object of this verse is to show
that among mobile creatures those endued with knowledge are superior, and
among all kinds of knowledge, the knowledge occurring in the Sankhya
system is the highest.

1605. i.e., if in consequence of any defect of practice or Sadhana, the
Sankhyas fail to attain to Emancipation, they at least become translated
into gods.

1606. i.e., it is everything.

1607. That Narayana who does all this is the embodiment of the Sankhya
system.

1608. The commentator explains the compound Adhyatmagatinischayam
differently.

1609. Both the vernacular translator render this verse wrongly.

1610. Vasyante is explained by the commentator as implying Brahmanah ante
and not 'at the end of that night'. The line occurs in Mann (Chap 1. 74)
where ante refers to Brahmana's day and night. Vasishtha here refers to
Mohapralaya and not any intermediate Pralaya.

1611. In the creation of Mahan or Prajapati or Virat, and of
Consciousness, the element of Tamas or ignorance predominates.

1612. This is a very abstruse verse. I am not sure that I have understood
it correctly, What is said here seems to be this from Akshara arose
Hiranyagarbha: from Hiranyagarbha arose Virat. This, that or the other is
worshipped by ordinary men, while persons possessed of real insight do
not invest any of them with attributes worthy of worship. The speaker
says that the ascription of attributes, called Ignorance, and the
non-ascription for destruction of that ascriptions called Knowledge,
(with respect to Virat or Hiranyagarbha or Akshara) then arose. It might
be asked that when there were no men as yet to worship or to condemn such
worship, how could the two arise? The answer is that the two, in their
subtile forms, came into existence and were after-wards availed of by men
when men come into being.

1613. From Akshara or the Indestructible is Hiranyagarbha. From
Hiranyagarbha is Mahan or Virat and Consciousness. From the last are the
subtile elements.

1614. The meanings of such verses depend upon the grammatical
significations of certain words that are used. They can scarcely be
rendered accurately into any other language not derived from Sanskrit.
What is said here is that it is Prakriti which must be said to be the
Adhishthatri of the universe. Vishnu is not so. Vishnu, Brahma, Akshara,
or the Indestructible, however, is said to cover or _pervade_ the
universe (vyapnoti). Vishnu is Vyapka but not Adhishthatri.

1615. In the previous section it has been said that through Tamas he
takes birth among the intermediate orders, through Rajas among human
beings, and through Sattwa among gods. The root kshi in Gunakshayat means
aisarvya or puissance.

1616. The soul weaves a cocoon with attributes (or, acts which result
from attributes), and though free deprives himself of freedom.

1617. Made of Chit and Not-Chit combined.

1618. The sense seems to be that the obligation to explain a treatise in
the midst of a conclave always stimulates the best faculties, and if it
is a conclave of the learned the friction of intellects is sure to bring
out the correct sense.

1619. For enables them to conquer Ignorance.

1620. When Pranayama is performed with the aid of mantras or yapa, it is
said to be saguna or sagarbha or endued with substance. Concentration of
mind, however, is made without the aid of such yapa.

1621. The two and twenty sanchodans of Preranas are the two and twenty
modes of transmitting the Prana breath from the toe of the foot to the
crown of the head. That which transcends Prakriti is the Supreme Soul.

1622. The reading I adopt is na-kathyate.

1623. Atmanah is Iswarat parah.

1624. Parisankhyadarsanam is explained by the commentator thus:
Parisankhyanam, is parivarianam, i.e., the gradual pravilapam of errors;
Lena darsanam or sakshatkaram.

1625. The commentator explains that nistattwah means nirgatam tattwam
aparoksham yasmat.

1626. Param Aparam, and Avyayam are theirs in consequence of
Ajksharabhavatwa. Aparam means satyakamatwa, satyasamkalpatwa, etc.'
i.e., puissance. Param is the indescribable felicity of Samadhi. The
Srutis declare that knower of Brahma becomes Brahma.

1627. Hence, as the commentator explains, by knowing what is called the
Unmanifest one is capable of attaining to omniscience.

1628. What is stated here is this, the Unmanifest or Prakriti, by
modification, produces Mahat and the other principles. But the agency of
Purusha also is necessary for such production, for Prakriti can do
nothing without Purusha, and Purusha also can do nothing without
Prakriti. The principles of Mahat and the rest, therefore, may be said to
have their origin as much in Purusha as in Prakriti. Beside, the two
being naturally dependent on each other, if Prakriti be called Kshara,
Purusha also may be so called.

1629. i.e., Jiva or Purusha.

1630. High, such as gods, middling, such as human beings and low, such as
animals.

1631. Budha is Bodha or pure Knowledge. Abudha is the reverse of Budha.
The Supreme Soul is Knowledge, while Jiva is Ignorance.

1632. In consequence of Jiva's union with or attachment to Prakriti. Jiva
takes this object for a vessel; that for a mountain, and that other for a
third. When knowledge comes, Jiva succeeds in understanding that all his
impressions are erroneous and that the external world is Only a
modification of Self. In consequence of Jiva's capacity to comprehend
this, he is called Budhyamana or Comprehender.

1633. Drisya and Adrisya, are the Seen and the Unseen, that is the gross
and the subtile, or effects and causes. Swabhavena anugatam is inhering
(unto all of them,) in its own nature, that is, Brahma pervades all
things and unites with them without itself being changed as regards its
own nature. Vudyate has manishibhih understood it.

1634. Tattwa is explained by the commentator as anaropitaruom, i.e.,
invested with any form in consequence of Ignorance; Not-Tattwa is
nityaparoksham i.e., always within the ken of the understanding.

1635. That indication is 'I am Brahma.' Such conviction or knowledge even
which characterises those that are awakened or Buddha, is cast off by the
twenty-sixth.

1636. These examples are often used to explain the difference between the
Jiva-soul and the Supreme Soul. The Udumvara is the fruit of the Ficus
glomerate. When ripe and broken, the hollow centre is seen to contain
many full-grown gnats. The gnat lives in the fruit but is not the fruit,
just as the fish though living in the water is not the water that is its
home. Jiva, after the same way, though living in the Supreme Soul, is not
the Supreme Soul.

1637. Parah is Anyah or Chidatman. Paradharma means 'partaking' of the
nature of Kshetra in which he resides. Sameyta is 'kshetrena iva ekebhya.'

1638. This is a simile very often used for illustrating the danger of
pursuing objects of the senses. Collectors of honey used to rove over
mountains, guided by the sight of flying bees. These men frequently met
with death from falls from precipices.

1639. The Burdwan translator renders this verse incorrectly.

1640. This has been repeatedly laid down in the Hindu scriptures. Gifts
produce no merit unless made to deserving persons. If made to the
undeserving, instead of ceasing to produce any merit, they become
positively sinful. The considerations of time and place also are to be
attended to. By failing to attend to them, sin is incurred where merit is
expected. Truth becomes as sinful as a lie, under particular
circumstances; and a falsehood becomes as meritorious as truth under
circumstances. The Hindu scriptures make circumstance the test of acts.

1641. These, including Mind, form the tale of sixteen called Vikriti or
modifications of Prakriti.

1642. These are the subtile principles or Tanmatras and not the gross
elements.

1643. Mahat is sometimes called Buddhi hence the creation of
Consciousness from Mahat must be creation relating to Buddha.

1644. Arjjava mean 'relating to straight paths or courses,' so called
from the straight course of these winds or breaths. By reference to these
breaths is intended the other limbs of the physical system besides those
already indicated.

1645. Rishi here means Mahan or Great. Consciousness is said to have an
excellent essence, and is also a Bhuta because of its capacity to produce
the Great Bhutas, five in number.

1646. These, the commentator explains, are Mind, Buddhi or Understanding
Consciousness, and Chitwa, considered as Vyashti instead of as Samashthi.
These are the sires of the primeval sires, i.e., from these sprung the
Mahabhutas or Great creatures (viz., the five primal elements).

1647. Devah's is explained by the commentator as meaning the Senses and
the four inner faculties. Devaih he thinks, refers to the Bhutas or Great
elements. Literally rendered, the verse would read as 'the Devas are the
Children of the Pitris; with the Devas, all the worlds of Mobile Being
have been covered.' It is not safe to reject the learned commentator.

1648. These two verses refer to the power of the attributes of sound
etc., over Jiva. Loves and hates, and all kinds of relationship of Jiva
are due to the action of the attributes named.

1649. The duration here given has reference to the day and the night of
the Mahabhutas.

1650. Prakritisthah means 'in his own Prakriti or nature.' The sense of
the line is that Purusha, even when residing in the case that Prakriti
provides him with, does not partake of the nature of Prakriti but
continues to be undefiled by her.

1651. I expand this verse for bringing out the meaning. A verbal
rendering will become unintelligible.

1652. This is a difficult verse, I am not sure that I have understood it
correctly. The sense to be that Prakriti, which is really unintelligent
and incapable of enjoyment or endurance, becomes intelligent and capable
of enjoyment or endurance in consequence of being united with Purusha who
is intelligent. Thus when pleasurable or painful sensation are felt, it
is the body that seems to feel it only in consequence of the Soul that
presides over it.

1653. The first line of 7 is the same in sense as the second line of 8.
In the Bombay text, only the second line of 8 occurs, while the first
line of 7 has been justly omitted. In fact, Tattwa and the Prakriti are
the same thing.

1654. This refers to the opinion of the atheistic Sankhyas.

1655. By the word Rudra is meant Prana and the other breaths. The
commentator explains that the etymology is utkramana kale dehinam
rodayanti iti Rudrah Pranah. By regulating the vital breaths and the
senses, Yogins attain to Yoga puissance and succeed in roving wherever
they please in their linga-sarira or subtile bodies.

1656. The eight limbs of Yoga are Pranayama, Pratyahara, Dhyana, Dharana,
Tarka, Samadhi, with the two additional ones of Yama and Niyama.

1657. In the first line of 9 the word Pranayama is used to mean
regulation of the vital breaths. In the second line, the same word
implies the ayamah or nigraha of the senses with the mind. By Dharana is
meant the fixing of the mind, one after another, on the sixteen things
named in treatises on Yoga. By ekagrata of the mind is meant that
concentration in which there is no longer any consciousness of difference
between, Dhyatri, Dhyeya, and Dhyana.

1658. It is difficult for those who do not practise Pranayama to
understand this fully. The fact is, Saguna Pranayama, when the breath is
inhaled, the inhalation is measured by the time taken up in mentally
reciting a well-known mantra. So when inhaled breath is suspended, the
suspension is measured by the time taken in mentally reciting a
particular mantra. When therefore, the suspended breath should be
exhaled, it should be done by similarly measuring the time of exhaling.
For beginners, this Saguna Pranayama is recommended. Of course only
exhalation has been spoken of but it applies equally to inhalation and
suspension. These three processes, in Yoga language, are Puraka,
Kumbhaka, and Rechaka.

1659. Ekantasilin means a Sannyasin, Atmarama is one who takes pleasure
in one's soul instead of in spouses and children.

1660. The pole-star.

1661. Chakre literally means 'I made'. The commentator explains it as
equivalent to swayam avirbhut.

1662. Vipriya evidently means 'what is not agreeable.' There was
evidently a dispute between Yajnavalkya and his maternal uncle
Vaisampayana, the celebrated disciple of Vyasa. This dispute is
particularly referred to in the next verse. Vaisampayana had been a
recognised teacher of the Vedas and had collected a large number of
disciples around him. When, therefore, the nephew Yajnavalkya, having
obtaining the Vedas from Surya, began to teach them, he was naturally
looked upon with a jealousy, which culminated (as referred to in the next
verse) into an open dispute about the Dakshina to be appropriated in the
Sacrifice of Janaka. The Burdwan translator incorrectly renders the word
vipriya which he takes to mean as 'very agreeable.' In the Vishnu Purana
it is mentioned that a dispute took place between Yajnavalkya and Paila.
The tatter's preceptor, Vyasa, came, and taking his side, asked
Yajnavalkya to return him the Vedas which he had obtained from him.
Yajnavalkya vomited forth the Vedas. These were instantly devoured by two
other Rishis in the form of Tittiri birds. These afterwards promulgated
the Taittiriya Upanishads.

1663. This shows that I was then regarded as the equal of Vaisampayana
himself in the matter of Vedic knowledge. Sumanta and Paila and Jaimini,
with Vaisampayana, were the Rishis that assisted the great Vyasa in the
task of arranging the Vedas.

1664. This is called the fourth science, the three others being the three
Vedas, Axis culture, and the science of morality and chastisement.

1665. Prakriti is regarded as something in which Sattwa, Rajas, and Tamas
reside in exactly equal proportion. All the principles of Mahat, etc.
which flow from Prakriti, are characterised by these three attributes in
diverse measure.

1666. By Mitra is meant here the deity giving light and heat. By Varuna
is meant the waters that compose the universe.

1667. Kah, the commentator explained, is anandah or felicity.

1668. The comparison lies in the folly of the two persons indicated. One
churning ass's milk for butter is only a fool. Similarly, one failing to
understand the nature of Prakriti and Purusha from the Vedas is only a
fool.

1669. give a literal rendering of this verse for showing how difficult it
is to understand the meaning. The commentator correctly explains the
sense which is as follows: anyah or the other is the Soul as
distinguished from its reflection upon Prakriti, that is the Soul in its
real character as independent of Prakriti. What is said here is that when
the Soul, in its real character beholds, or acts as a witness of
everything (i.e., as exists in the states of wakefulness and dream),
becomes conscious of both itself (the Twenty-fifth) and Prakriti (the
Twenty-fourth) when, however, it ceases to behold or act as such witness
(i.e., in the state of dreamless slumber of Yoga-samadhi), it succeeds in
beholding the Supreme Soul or the Twenty-sixth. In simple language what
is said here is that the Soul becomes conscious of both itself and
Prakriti in the state of wakefulness and dream. In Samadhi alone, it
beholds the Supreme Soul.

1670. What is said here is that the Twenty-sixth or the Supreme Soul
always beholds the Twenty-fifth or the Jiva-soul. The latter, however,
filled with vanity, regards that there is nothing higher than it. It can
easily, in Yoga-samadhi, behold the Twenty-sixth. Though thus competent
to behold the Supreme Soul, it fails ordinarily to behold it. The
commentator sees in this verse a reputation of the doctrine of the
Charvakas and the Saugatas who deny that there is a Twenty-sixth Tattwa
or even a Twenty-fifth which they identify with the Twenty-fourth.

1671. Tatsthanat is explained by the commentator as Varasya
avaradhisrhanat, i.e., in consequence of vara overlying the avara. The
instance of the string and the snake is cited. At first the string is
erroneously taken for the snake. When the error is dispelled, the string
appears as the string. Thus the Supreme and the Jiva-soul come to be
taken as one when true knowledge comes.

1672. The ordinary doctrine is that the Jiva-soul is indestructible, for
it is both unborn and deathless, its so called births and deaths being
only changes of the forms which Prakriti undergoes in course of her
association with it, an association that continues as long as the
Jiva-soul does not succeed in effecting its emancipation. In this verse
the ordinary doctrine is abandoned. What is said here is that the
Jiva-soul is _not_ deathless, for when it becomes identified with the
Supreme Soul, that alteration may be taken as its death.

1673. This is a very difficult verse. Pasya and apasya are drashtri and
drisya, i.e., knower and known (or Soul and Prakriti) Kshemaya and Tattwo
are drik and drisya, i.e., knowledge and known. One that sees no
difference between these that is, one that regards all things as one and
the same, is both Kevala and not-Kevala, etc, meaning that such a person,
though still appearing as a Jiva (to others) is in reality identifiable
with the Supreme Soul.

1674. This may mean that as men speak, and as speech is Brahma, all men
must be regarded as utterers of Brahma. If, again, Brahma be taken to
mean the Vedas in special, it may imply that all men utter the Vedas or
are competent to study the Vedas. Such an exceedingly liberal sentiment
from the mouth of Yajnavalkya is compatible only with the religion of
Emancipation which he taught.

1675. The doctrine is that unless acts are destroyed, there can be no
Emancipation.

1676. Literally, 'these are not obstacles by external nature,' and are
therefore irremovable by personal exertion of the ordinary kind.

1677. Sanchodayishyanti implies questioned. Here it means questioning the
king internally or by Yoga power.

1678. Utsmayan is explained by the Commentators as 'priding himself upon
his own invincibleness.' Ayaya bhavam implies her determination to make
the king dumb. Visesayan is abhibhavan.

1679. Sammantum is explained by the Commentator as equivalent to samyak
jnatum.

1680. It is difficult to say in what sense the word vaiseshikam is used
here. There is a particular system of philosophy called Vaiseshika or
Kanada; the system believed to have been originally promulgated by a
Rishi of the name of Kanada. That system has close resemblance to the
atomic theory of European philosophers. It has many points of striking
resemblance with Kapila's system or Sankhya. Then, again, some of the
original principles, as enunciated in the Sankhya system, are called by
the name of Visesha.

1681. The mention of Vidhi indicated, as the commentator explains,
Karmakanda. The value of Karma in the path of Emancipation is to purify
the Soul.

1682. K. P. Singha wrongly translates this verse.

1683. There is equal reason in taking up etc., implies that the bearing
of the sceptre is only a mode of life like that of holders of the
triple-stick. Both the king and the Sannyasin are free to acquire
knowledge and both, therefore, may attain to Emancipation notwithstanding
their respective emblems. In the emblems themselves there is no efficacy
or disqualification.

1684. The object of this verse is to show that all persons, led by
interest, become attached to particular things. The littleness or
greatness of those things cannot aid or bar people's way to Emancipation.
'I may be a king, says Janaka, and thou mayst be a mendicant. Neither thy
mendicancy nor my royalty can aid or obstruct our Emancipation. Both of
us, by Knowledge, can achieve what we wish, notwithstanding our outward
surroundings.

1685. Hence, by changing my royal life for that of a bearer of the
triple-stick I can gain nothing.

1686. Yukte in the first line means in the Yogin. The Bombay reading
Tridandanke is a mistake for Tridandakam. The Bombay text reads na
muktasyasti gopana, meaning that 'there is no relief for one that has
fallen down after having arisen in Yoga.' The Bengal text reads
vimuktasya. I adopt the Bengal reading.

1687. What the king says is that he, the king, had made no assignation
with the lady is consequence of which she could be justified in entering
his body. The word Sannikarsha here means sanketa. Both the vernacular
translators render this word wrongly.

1688. These faults and merits are set forth in the verses that follow.

1689. Saukshmyam, is literally minuteness. It means ambiguity here. I
have rendered verse 81 very closely to give the reader an idea of the
extreme terseness of these verses. For bringing out the meaning of the
verse, the following illustration may serve. A sentence is composed
containing some words each of which is employed in diverse senses, as the
well-known verse of Parasara which has been interpreted to sanction the
remarriage of Hindu widows. Here, the object indicated by the words used
are varied. Definite knowledge of the meaning of each word is arrived at
by means of distinctions, i.e., by distinguishing each meaning from every
other. In such cases, the understanding before arriving at the definite
meaning, rests in succession upon diverse points, now upon one, now upon
another. Indeed, the true meaning is to be arrived at in such cases by a
process of elimination. When such processes become necessary and or
seizing the sense of any sentence, the fault is said to be the fault of
minuteness or ambiguity.

1690. To take the same example; first take the well-known words of
Parasara as really sanctioning the remarriage of widows. Several words in
the verse would point to this meaning, several others would not. Weighing
probabilities and reasons, let the meaning be tentatively adopted that
second husbands are sanctioned by the Rishi for the Hindu widow. This is
Sankhya.

1691. Having tentatively adopted the meaning the second husbands are
sanctioned by the verse referred to, the conclusion should be either its
acceptance or rejection. By seeing the incompatibility of the tentative
meaning with other settled conclusions in respect of other texts or other
writers, the tentative meaning is capable of being rejected, and the
final conclusion arrived at, to the effect, that the second husband is to
be taken only according to the Niyoga-vidhi and not by marriage.

1692. By prayojanam is meant the conduct one pursues for gratifying one's
wish to acquire or avoid any object. Wish, in respect of either
acquisition or avoidance, if ungratified, becomes a source of pain. The
section or conduct that one adopts for removing that pain is called
Prayojanam. In the Gautama-sutras it is said that yamarthamadhikritya
pravartate, tat prayojanam. The two definitions are identical.

1693. By occurrence of these five characteristics together is meant that
when these are properly attended to by a speaker or writer, only then can
his sentence be said to be complete and intelligible. In Nyaya
philosophy, the five requisites are Pratijna, Hetu, Udaharana, Upanaya,
and Nigamana. In the Mimansa philosophy, the five requisites have been
named differently. Vishaya, Samsaya, Purvapaksha, Uttara, and Nirnaya.

1694. These characteristics, the commentator points out, though numbering
sixteen, include the four and twenty mentioned by Bhojadeva in his
Rhetoric called Saraswati-kanthabharana.

1695. Parartham means, as the commentator explains, of excellent sense.
It does not mean Paraprayojanam as wrongly rendered by the Burdwan
translator. The latter's version of the text is thoroughly unmeaning.

1696. What Sulabha says here is this: the great primal elements are the
same whether they make up this body or that other body; and then it is
the same Chit that pervades every combination of the great elements. The
object of this observation is to show that Janaka should not have asked
these questions about Sulabha, he and she being essentially the same
person. To regard the two as different would indicate obscuration of
vision.

1697. What is meant by this is that when creatures are said to possess
more of sattwa and less of sattwa, sattwa seems to be a principle that is
existent in the constitutions of creatures.

1698. By the word Kala is meant the 16 principles beginning with Prana.
What is intended to be said is that as long as the principle of Desire
exists, rebirth becomes possible. The universe, therefore, rests on the
principle of Desire or Vasana. The senses, etc. all arise from this
principle of Vasana.

1699. By Vidhi is meant that righteousness and its reverse which
constitute the seed of Desire. By Sukra is meant that which helps that
seed to grow or put forth its rudiments. By Vala is meant the exertion
that one makes for gratifying one's desire.

1700. The fact then of continual change of particles in the body was
well-known to the Hindu sages. This discovery is not new of modern
physiology. Elsewhere it has been shown that Harvey's great discovery
about the circulation of the blood was not unknown to the Rishis.

1701. The instance mentioned for illustrating the change of corporal
particles is certainly a very happy one. The flame of a burning lamp,
though perfectly steady (as in a breezeless spot), is really the result
of the successive combustion of particles of oil and the successive
extinguishment of such combustion Both this and the previous verse have
been rendered inaccurately by K.P. Singha.

1702. Hence the questions of Janaka, asking as to who the lady was or
whose, were futile.

1703. The seven ways are as follows: Righteousness and Wealth and
Pleasure independently and distinct from one another count three, then
the first and second, the first and third, and second and third, count
three and lastly, all three existing together. In all acts, one or other
of these seven may be found. The first and second exist in all acts whose
result is the righteous acquisition of wealth; the first and third exist
in the procreation of children in lawful wedlock; the second and third in
ordinary acts of worldly men. Of acts in which all three combine, the
rearing of children may be noticed, for it is at once a duty, a source of
wealth, and a pleasure. K.P. Singha omits all reference to these seven
ways, while the Burdwan translator, misunderstanding the gloss, makes
utter nonsense of it.

1704. The king may order some men to do some things. These men, after
obeying those orders, return to him to report the fact of what they have
accomplished. The king is obliged to grant them interviews for listening
to them.

1705. The commentator explains that the three others are Vriddhi, Kshaya,
and Sthana, all of which arise from policy. Some of the seven limbs are
inanimate, such as the treasury. But it is said that the treasury
supports the ministers, and the ministers support the treasury.

1706. Hence, when every kingdom has a king, and kings too are many, no
one should indulge in pride at the thought of his being a king.

1707. The object of this verse is to show that as Janaka rules his
kingdom without being attached to it, he cannot lay claim to the merit
that belongs to kings.

1708. Upaya or means implies here the attitude of sitting (as in Yoga).
Upanishad or method implies sravana and manana i.e., listening and
thinking. Upasanga or practices imply the several limbs of Dhyana, etc.
Nischaya or conclusion has reference to Brahma.

1709. I expand this verse fully.

1710. The na in the second line is connected with Vyayachcchate.

1711. The object of this verse is to show that the words uttered by
Sulabha were unanswerable. To attain to Emancipation one must practise a
life of Renunciation instead of continuing in the domestic mode.

1712. These foes are, of course, the passions.

1713. Literally, the world is only a held of action, implying that
creatures, coming here, have to act: these actions lead to rewards and
punishments, both here and hereafter. The way to Emancipation is, as has
been often shown before, by exhausting the consequences of acts by
enjoyment or sufferance and by abstaining, from further acts by adopting
the religion of Nivritti.

1714. Kulapatam is explained by the commentator as Mahanadipuram. In
Naram etc, venumivodahritam (as in the Bombay text) or venumivoddhhatam
(as in the Bengal text) is rather unintelligible unless it be taken in
the sense in which I have taken it. K. P. Singha mistranslates Kulapatam,
and the Burdwan translator misunderstands both Kulaparam and
venumivoddhatam.

1715. i.e., to uphold it by doing the duties of a Brahmans.

1716. Prachalita-dharma etc, implies those that have fallen away from
righteousness. The Burdwan translator misunderstands the verse.
Karanabhih is kriabhih.

1717. The Commentator explains that this verse is for assuring
Yudhishthira that kings are competent to obtain felicity in the next
world. Anupagatam is explained by the Commentator as not attainable in
even thousands of births.

1718. Rudhirapah is blood-sucking worms. Uparatam is dead.

1719. The ten boundaries or commandments, as mentioned by the
Commentator, are the five positive ones, viz., Purity, Contentment,
Penances, Study of the Vedas, Meditation on God, and the five negative
ones, viz., abstention from cruelty, from untruth, from theft, from
non-observance of vows, and from acquisition of wealth.

1720. Chirasya is grammatically connected with na vudhyase, meaning 'that
thou art always blind etc.' The Burdwan translator misunderstands it
completely and takes it as equivalent to achirena. K. P. Singha skips
over it.

1721. The Burdwan translator gives a ridiculous version of the verse.

1722. Kevalam nidhim is literally, 'ones only treasure'. It may imply
either Samadhi or Brahma. Acts, whether good or bad, all arise from
error. Abstention from acts is the true way to Emancipation.

1723. The passions are spoken of as wolves.

1724. The sight of golden trees is a premonitory sign of Death.

1725. Literally rendered, the verse would run thus: Before the cooking is
complete of the Yavaka of a rich man, in fact, while it is still
uncooked, thou mayst meet with death. Do thou, therefore, hasten. By
Yavaka is meant a particular kind of food made of ghee and flour or
barley.

1726. In verse 53 it is said that the Soul is the witness in the other
world of all acts and omission in this life. In verse 54, what is said is
that the existence of the Soul when the body is not, is possible, for
Yogins, in Yoga, live in their Soul, unconscious the while of their
bodies. The entrance of the acting-Chaitanya into that Chaitanya which
survives as the witness means the death of the body.

1727. The Burdwan translator gives an erroneous version of this verse.

1728. I think the sense is that only righteousness can bring a man to the
path that leads to happiness and not mere instructions howsoever repeated.

1729. The Commentator explains that Pramadagah is equivalent to
Pramadagrihavasin and refers to Antakah. Chamum is Indriyasenam Grahitam
is body. Yathagrahitam is dehamanatikramya. In this verse pura may mean
either in the near future or soon, or pura may mean before, i.e., before
the Destroyer makes thy senses so, etc.'

1730. The road in which thyself shalt be in front and thyself in the rear
is the road of Self-knowledge. The Burdwan translator does not understand
how the first line comes to mean Knowledge of Self! Accordingly, though
he uses the word amajnana (following the Commentator), yet he erroneously
repeats some of the words used in the line.

1731. The last word of the second line is muchyate and not yujyate. If
yujyate be adhered to, meaning would be 'freed the consequences of
ignorance and error, he would succeed in attaining to Brahma.'

1732. This is a very abstruse verse. I have rendered it, following the
lead of the Commentator, Srutam, he explains it 'the knowledge, born of
vedic declarations like Tattwamasi etc. Sarvamasnute is equivalent to
samastam Brahmandam vyapnoti, meaning such knowledge leads to sarvatmyam,
i.e., omniscience Tadetat etc., i.e., that omniscience is the darsanam,
of parampurushartha or Moksha. Kritajna upadishtam artham is Samhitam.

1733. The sense is that in course of our repeated rebirths we have got
these relations repeatedly and will get them as repeatedly. But we are,
in reality, quite unconnected with them. Their union with us like the
union of pieces of wood floating in a river, now joined together
temporarily, now separated.

1734. Mokshadaisikam is explained by the commentator as
Mokshandeshataram. K. P. Singha wrongly renders this word. This section
is called pavakadhyayanam, meaning chitta-sodhakadhyayanam, that is, the
lesson which, when read and mastered, is to lead to the cleansing of the
heart.

1735. Time, as a personified agent, is throwing all creatures at unequal
distances. Some are thrown near and some to a great distance. These
distances are regulated by the nature of the acts done by the creatures
thrown. Some are cast among animals, some among men. Throwing or hurling
them thus, Time drags them again, the binding-cords being always in his
hands.

1736. Both the vernacular translators have misunderstood the first line
of this verse although there is no difficulty in it. Apastamva says
drishto dharma-vyatikrama; Sahasancha purvesham. What Bhishma says here
is that one should not speak of those instances of Vyatikramah and
Sahasam.

1737. Although the Vedas came to Suka of their own accord, yet he was in
deference to the universal custom, obliged to formally acquire them from
a preceptor.

1738. Vyasa was the priest or Ritwija of the house of Mithila and as such
the kings of Mithila were his Yajyas or Yajamanas. The duty of a Yajamana
is to reverence every member of the priest's family. The sire, therefore,
cautions the son that he should not, while living with the king of
Mithila, assert his superiority over him in any respect.

1739. It is certain that one must abandon all acts before one can attain
to Emancipation. But then acts should not be cast off all at once. It is
according to this order that they should be abandoned, i.e., in the order
of the several modes.

1740. The karanas are the inner faculties.

1741. i.e., when Emancipation and omniscience have been attained in the
very first mode of life, no further need exists for conforming to the
three other modes of life.

1742. i.e., behold the Supreme Soul by his own Soul.

1743. Instead of papakam some texts read pavakam, meaning of the nature
of fire.

1744. After manasa, saha is understood. It does not mean that the senses
are to be restrained by the mind, but the words imply that the mind and
the senses are to be restrained. K. P. Singha renders the line correctly.
The Burdwan translator, as usual, is careless.

1745. K. P. Singha skips over this verse.

1746. i.e., he turned his soul's gaze on his soul and withdrew himself
from every worldly object.

1747. He no longer walked like ordinary men. Without trailing along the
solid support of the Earth, he proceeded through the sky.

1748. Popularly, Bhimaraja, the Lanius Malabaricus.

1749. It is believed that a person, by performing austere penances,
scorches the three worlds. It is in consequence of this effect of
penances that the superior deities were always compelled by the Asuras
and Danavas to grant them whatever boons they solicited.

1750. The sense is that if the Vedas are not constantly studied, they are
likely to be forgotten.

1751. Upaplava is Rahu or the ascending node. In many parts of Upper
India, during the hot months in particular, large quantities of dust are
raised by whirl winds in the afternoon or at evening called Andhi the
clouds of dust cover the moon for hours together.

1752. The lowest order of men, living by slaying animals.

1753. The verse in the Bengal texts is a triplet. In the Bombay edition,
the third line is excluded from verse 36. There is no inconvenience in
this, only, it should be cons-trued as referring to the wind called
Samana or Pravaha.

1754. Some texts read Jaytamvarah. If this be accepted, it should be an
adjective of Parivaha, meaning the foremost of all in the strength or
energy.

1755. The sacred river Ganga has it is said, three courses or streams.
One flows on the surface of the Earth; the second flows through the
nether regions, and the third flows through heaven.

1756. The first line runs into the second.

1757. Penances should be protected from wrath. By penances one attains to
great power. The ascetic's puissance frequently equals that of Brahman
himself. If, however, the ascetic indulges in wrath and curses one from
wrath, his puissance becomes diminished. For this reason, forgiveness is
said to be the highest virtue a Brahmana can practise. A Brahmana's might
lay in forgiveness. Knowledge also should be protected from honour and
dishonour, i.e. one should never _receive_ honour for his knowledge, that
is, do anything for the object of achieving honour. Similarly, one should
never do anything which may have the effect of dishonouring one's
knowledge. These are some of the highest duties preached in scriptures.

1758. The saying Satyadapi hitam vadet is frequently misunderstood. The
scriptures do not say that truth should be sacrificed in view of what is
beneficial, for such view will militate with the saying that there is
nothing higher than truth. The saying has reference to those exceptional
instances where truth becomes a source of positive harm. The story of the
Rishi who spoke the truth respecting the place where certain travellers
lay concealed, when questioned by certain robbers who were for killing
the travellers, is an instance to the point. The goldsmith's son who died
with a falsehood on his lips for allowing his lawful prince to escape
from the hands of his pursuers did a meritorious act of loyalty. Then,
again, the germ of the utilitarian theory may be detected in the second
line of this verse.

1759. To conquer the unconquerable means to attain to Brahma.

1760. In the Srutis, Paravara is an equivalent for the Supreme Soul. The
correct reading is nasyati at the end of the first line, and not pasyati
as in some of the Bengal texts. Adhering to pasyati (which gives no
meaning), the Burdwan translator gives a ridiculous and unmeaning version
of this verse, K. P. Singha, of course, adopts the correct reading.

1761. This verse is not at all difficult. The sense is that the man who
transcends all attachments never comes to grief if brought into union
with other creatures. The Burdwan translator gives a thoroughly unmeaning
version of this couplet.

1762. The object of this verse is to show that men of knowledge do not
perform sacrifices, in which, as a matter of course, a large number of
creatures is slain. Men wedded to the religion of Pravriti perform
sacrifices, Coming into the world in consequence of past acts, they seek
happiness (by repairing to heaven) along the way of sacrifices and
religious rites. A large number of creatures is slain, for besides the
victims ostensibly offered, an infinite number of smaller and minuter
creatures are killed in the sacrificial fires and in course of the other
preparations that are made in sacrifices.

1763. Sorrow increases by indulgence.

1764. This is a very doubtful verse. The commentator is silent. I follow
the meaning as it lies on the surface. The object of the verse seems to
be this: there are men that are employed in reflecting upon the nature of
things: these should know that such occupation is useless, for truly the
nature of things is beyond the grasp of the mind. The greatest
philosopher is ignorant of all the virtues of a blade of grass, the
purpose for which it exists, the changes that it undergoes every instant
of time and from day to day. Those men, however, who have such
unprofitable occupation for walking along the highest path (the path,
that is, which leads to Brahma) free themselves from grief.

1765. I am not sure that I have understood this verse correctly.

1766. What is intended to be said is that the gratification of the senses
leaves nothing behind. The pleasure lasts as long as the contact
continues of the objects with the senses. The Burdwan translator, not
suspecting that the word used is adhana, gives a ridiculous version.

1767. What is said here is this: a man has spouses and children, or
wealth, etc.: there was no sorrow when these were not: with his union
with these his sorrow commences. Hence, when these things disappear, an
intelligent man should not indulge in any sorrow. Bonds or attachments
are always productive of grief. When bonds are severed or destroyed,
there ought to be no grief.

1768. i.e., whose pleasures do not depend upon external objects such as
spouses and children.

1769. Vidhitsabhih is pipasabhih. It comes from dhe meaning drinking.

1770. Vyasa lived in northern India and was evidently unacquainted with
the tides that appear in the Bengal rivers.

1771. The object of this verse is to show the utility and necessity of
acts. Without acting no one, however clever, can earn any fruit. Both the
vernacular translators give ridiculous versions of this plain aphorism.

1772. Asi is used in the sense of akansha.

1773. Naprapyanadhigachchati is na aprayam etc.

1774. I do not quite understand in what the fault lies that is referred
to here. Perhaps the sense is this. In Hindu philosophy, the vital seed
is said to be generated by the sight of a desirable woman. When sexual
congress takes place with one whose sight has not originated the vital
seed but with another it fails to be productive. Whoever indulges in such
intercourse is to blame.

1775. Parasarirani has prapnuvanti understood after it. Chinnavijam means
whose seed has broken, that is the creature whose gross body has met with
destruction. The gross body is called the Vijam or seed of (heaven and
hell). The sense of the verse is that every one, after death, attains to
a new body. A creature can never exist without the bonds of body being
attached to him. Of course, the case is otherwise with persons who
succeed in achieving their Emancipation by the destruction of all acts.
The Burdwan translator, following the commentator faithfully, renders
this verse correctly. K. P. Singha skips over it entirely.

1776. This is a not a difficult verse. Then, again, the commentator
explains it carefully. K. P. Singha gives a ridiculous version. The
Burdwan translator is correct. Nirddagdham and vinasyantam imply the
dying or dead. Jivar paradeham chalachalam ahitam bhavati means another
body, as much subject to destruction, is kept ready.

1777. I expand this verse a little for bringing out its meaning. What is
said here is that some come out of the womb alive; some die there before
being quickened with life, the reason being that their acts of past lives
bring for them other bodies even at that stage.

1778. This verse is certainly a 'crux.' The commentator, I think,
displays considerable ingenuity in explaining it. The order of the words
is Gatayushah tasya sahajatasya pancha saptamim navamim dasam
prapnuvanti; tatah na bhavanti; sa na. The ten stages of a person's life
are (1) residence within the womb, (2) birth, (3) infancy, up to 5 years,
(4) childhood, up to 12 years, (5) Pauganda up to 16 years, (6) youth, up
to 48 years, (7) old age, (8) decrepitude, (9) suspension of breath, (10)
destruction of body.

1779. Niyuktah means employed. I take it to imply employed in the task of
conquering Nature. It may also mean, set to their usual tasks by the
influence of past acts. Nature here means, of course the grand laws to
which human existence is subject, viz., the law of birth, of death, of
disease and decrepitude etc.

1780. Uparyupari implies gradual superiority. If one becomes wealthy, one
desires to be a councillor; if a councillor, one wishes to be prime
minister; and so on. The sense of the verse is that man's desire to rise
is insatiable.

1781. The reading I prefer is asathah and not sathah. If the latter
reading be kept, it would mean of both descriptions are seen to pay court
to the wicked.

1782. Avavandhah is low attachments, implying those that appertain to the
body. In fact, the acquisition of the body itself is such an attachment.
What is said here is that Jiva who has become enlightened becomes freed
from the obligation of rebirth or contact with body once more.

1783. The mass of effulgence constituting the Sun is nothing else than
Brahma. Brahma is pure effulgence. Savitri-mandala-madhyavartir-Narayanah
does not mean a deity with a physical form in the midst of the solar
effulgence but incorporeal and universal Brahma. That effulgence is
adored in the Gayatri.

1784. The commentator takes Shomah to mean Shomagath Jivah. He does not
explain the rest of the verse. The grammatical construction presents no
difficulty. If, Shomah be taken in the sense in which the Commentator
explains it, the meaning would be this. He who enters the solar
effulgence has not to undergo any change, unlike Shomah and the deities
who have to undergo changes, for they fall down upon the exhaustion of
their merit and re-ascend when they once more acquire merit. Both the
vernacular translators have made a mess of the verse. The fact is, there
are two paths, archiradi-margah and dhumadi-margah. They who go by the
former, reach Brahma and have never to return. While they who go by the
latter way, enjoy felicity for some time and then come back.

1785. Here, the words Sun and Moon are indicative of the two different
paths mentioned in the note immediately before.

1786. What Suka says here is that he would attain to universal Brahma and
thus identify himself with all things.

1787. Jahasa hasam is an instance in Sanskrit of the cognate government
of neuter verbs.

1788. The Rishis knew that the height of the atmosphere is not
interminable.

1789. In this Section, Bhishma recites to Yudhishthira the fact of Suka's
departure from this world, and Vyasa's grief at that occurrence. He
speaks of the fact as one that had been related to him bygone times by
both Narada and Vyasa himself. It is evident from this that the Suka who
recited the Srimad Bhagavat to Parikshit, the grandson of Arjuna, could
not possibly be the Suka who was Vyasa's son.

1790. What Bhishma says here is that without faith this subject is
incapable of being understood.

1791. This is a triplet. The last word of the third line, viz.,
Swayambhuvah refers to Krishnah, but it has no special meaning. It is an
adjective used more for the sake of measure than for anything else.

1792. The golden cars referred to here are the fleshly bodies of the two
deities. The body is called the car because like the car, it is propelled
by some force other than the Soul which owns it for a time, the Soul
being inactive. It is regarded as golden because every one becomes
attached to it as something very valuable. The eight wheels are Avidya
and the rest.

1793. i.e., the hands, the feet, the stomach, and the organ of pleasure.
The hands are said to be protected when they are restrained from the
commission of all improper acts; the feet are said to be duly protected
when they are restrained from touching all improper places. The stomach
is said to be protected when one never takes any kind of improper food,
and when one abstains from all evil acts for appeasing one's hunger. And
lastly, one is said to restrain the organ of pleasure when one abstains
from all acts of improper congress.

1794. The word Mushka as ordinarily understood, implies the scrotum or
testes. The commentator Nilakantha supposes that it may stand for the
shoulder-knot. He believes that the phrase implies that the people of
this island had each four arms.

1795. The Sattwata ritual is explained by the Commentator to mean the
Pancharatra ritual. Tachecheshena implies with what remained after
Vishnu's worship was over.

1796. i.e., dedicated his possessions to the service of Narayana, and
held them as the great God's custodian. In other words, he never regarded
his wealth as his own, but was always ready to devote it to all good and
pious purposes.

1797. i.e., the treatise those Rishis composed was the foremost of its
kind in respect of choice and harmony of vocables, of import or sense and
of reasons with which every assertion was fortified.

1798. There are two religions, viz., that of Pravritti, implying act and
observances, and that of Nivritti, implying a complete abstention from
all acts and observances. The last is also called the religion of
Emancipation.

1799. Whether any work on morality and religion was over actually
composed by the seven Rishis or not, no such work, it is certain, is in
existence now. Besides this mention of the work in the Mahabharata, no
reference to it has been made anywhere else. As to Sukra-niti it is
extant, Vrihaspati's niti-sastram is defunct. It is probable, however,
that before Saba-niti there was an anterior work, brief if not exhaustive
on the same subjects.

1800. Paryyaya literally means a list. The fact is, in all Sanskrit
lexicons words expressive of the same meanings occur together. These
lists are known by the name of Paryyaya. A more definite idea of the
meaning of this word may be had by the English reader when he remembers
that in a lexicon like Roget's Thesaurus, groups are given of words
expressive of the same signification. Such groups are called Paryyayas.

1801. The Hotri has to pour libations on the sacrificial fire, reciting
mantras the while. Sadasyas are persons that watch the sacrifice, i.e.,
take care that the ordinances of the scriptures are duly complied with.
They are, what is called, Vidhidarsinas.

1802. Clarified butter offered in sacrifices, with cakes of powdered
barley steeped in it.

1803. Professor Weber supposes that in this narrative of the three Rishis
Ekata, Dwita, and Trita, the poet is giving a description of either Italy
or some island in the Mediterranean, and of a Christian worship that
certain Hindu pilgrims might have witnessed. Indeed, a writer in the
Calcutta Review has gone so far as to say that from what follows, the
conjecture would not be a bold one that the whole passage refers to the
impression made on certain Hindu pilgrims upon witnessing the celebration
of the Eucharist according to the ordinances of the Roman Catholic
Church. The Honble K. P. Telang supposes that the whole passage is based
on the poets imagination. Ekantabhavepagatah is taken by some to mean
worshippers of the divine Unity. I do not think that such a rendering
would be correct.

1804. The Bombay reading is tadapratihato abhavat. This seems to be
better than the Bengal reading tato-apratihata. If the Bengal reading be
adhered to, apratihatah should be taken in the sense of nasti
pratihatoyasmat. The meaning, of course, would remain the same.

1805. Yapa means the silent recitation of certain sacred mantras or of
the name of some deity. In the case of the inhabitants of White Island,
the silent recitation was no recitation of mantras or words, but was a
meditation on incorporeal Brahma. The next verse makes this clear.

1806. This would seem to show that it was the Roman Republic which the
pilgrims saw.

1807. Professor Weber thinks that this has reference to the absence of
idols or images. The pilgrims saw no deities there such as they had in
their own temples.

1808. Professor Weber wrongly renders the words Purvaja and
sikshaksharaiamanwitah. The first word does not, as he renders it, imply,
eldest son of God, but simply first-born. It is seen in almost every hymn
in the Mahabharata to the Supreme Deity. It is synonymous with
Adipurusha. Then siksha etc. does not, as he thinks, mean 'accompanied by
teaching, but it is the science of Orthoepy and is one of the Angas
(limbs) of the Vedas. The Vedas were always chanted melodiously, the
science of Orthoepy was cultivated by the Rishis with great care.

1809. The Pancha-kala, or Pancha-ratra, or Sattwatas vidhi, means certain
ordinances laid down by Narada and other Rishis in respect of the worship
of Narayana.

1810. The sense is this; as all of them were practising that frame of
mind which resembles Brahma, they did not regard us, I.e., neither
honoured nor dishonoured us.

1811. Both the vernacular translators have erred in rendering this simple
verse.

1812. The construction seems to be this: Parangatimanuprapta iti
Brahmanah samanantaram naishthikam sthanam, etc. It does not mean, as K.
P. Singha puts it, that he proceeded to Brahman's region, nor, as the
Burdwan translator puts it, that having gone to Brahman's region he
attained to the highest end. The sense, on the other hand, is that as his
was the very highest end, he, therefore, ascended to a spot that is
higher than Brahman's region. The simple meaning is that king Uparichara
attained to identification with Brahma.

1813. i.e., when they have cursed thee, their curse should fructify. Thou
shouldst not do anything that may have the effect of nullifying that
curse.

1814. To this day, in many religious rites, these streaks of ghee are
poured with mantras recited the while. They are called Vasudhara and are
poured along the surface of a wall. First, a waving line of red is drawn
horizontally on the wall. Then seven spots are made under that line. Then
with the sacrificial ladle, Ghee is poured from each of the spots in such
a way that a thick streak is poured along the wall. The length of those
streaks is generally 3 to 4 feet and their breadth about half an inch.

1815. The mantras recited by Vasu were Vedic mantras.

1816. The Burdwan translator, as also K. P. Singha, both err in
translating the first line of this verse. It does not mean that Narada
worshipped them with a bend of his head and that they in return
worshipped him mentally.

1817. In the sense of His being unmodified, even as space is an entity
that cannot be modified in any way.

1818. i.e., as the commentator expands, who is displayed without any
modification, all else being modifications of Thyself.

1819. i.e., from whom speech has flowed, or who is Vrihaspati the
celestial priest, so famous for his learning and intelligence.

1820. i.e., the original home of the universe. The idea is that when the
universal dissolution comes, all things take refuge in thee. I follow the
commentator in all the interpretations he gives.

1821. i.e., who has performed the avabhrita or final bath upon the
completion of all vows and observances and sacrifices.

1822. i.e., thou hast performed sacrifices.

1823. The Vedas have six limbs or divisions.

1824. Pragjyotish is the name of a particular Saman. The Rich beginning
with Murdhanam etc. when sung, comes to be called by the name of jeshtha
Saman. What is said hare, therefore, is that thou art both the foremost
of Samanas and he that sings that Saman.

1825. In the Bombay text, the reading for Vainagarbha is Vaikhanasa which
means a class or sect of ascetics.

1826. The commentator explains that by Mahayajna--great sacrifice--is
meant Yoga. The Jiva-Soul is like the libation poured in the sacrifice,
for by Yoga the Jiva-Soul is annihilated and merged into the Supreme Soul.

1827. In treatises on the Smriti, the indications of these three kinds or
degrees of modifications are given.

1828. By this word is meant a particular conjunction of heavenly bodies.
This con-junction is represented as having a peculiar form.

1829. The word Upanaha used here in the dual number, has puzzled many
persons. It is difficult to conceive why the great God should appear with
a pair of shoes in one of his hands. Probably, the Upanaha, in ancient
times, was a wooden sandal, and what the poet means to say is that
Narayana, appeared with all the requisites of a Brahmacharin on his
person.

1830. i.e., merges into.

1831. This cosmogony is agreeable to the Vaishnava scriptures. Above all,
without beginning is Vasudeva. From Vasudeva is Sankarshana. From
Sankarashana is Pradyumna. From Pradyumna is Aniruddha. Some persons find
in this quadruple creation the distinct trace of the Christian Trinity.
It is very difficult, however, to say which doctrine, the Hindu or the
Christian, is the original and which is derived from which.

1832. The reader is requested to mark the address 'king of kings'. This
is evidently a slip of the pen. The whole speech is that of Narayana and
Narada is the listener.

1833. The commentator is silent. The sense seems to be that as Brahman is
to be the son of Narayana in the beginning of a Kalpa when there is no
other existent object mobile or immobile, the same Brahman is to be
vested with dominion over all things which he would himself create
through Ahankara. Of course, as long as Brahman is without Ahankara so
long there can be no Creation, i.e., no subjects mobile and immobile, to
be known by different names.

1834. Nityada is always. Some persons believe that Narayana has to
manifest himself always for achieving the business of the deities. This
Earth is not the only world where such manifestations needed. As to the
object of the manifestations considerable difference of opinion prevails.
In the Gita, the great deity himself explains that that object is to
rescue the good and destroy the wicked. Others hold that this is only a
secondary object, the primary one being to gladden the hearts of the
devout by affording them opportunities of worshipping him and applauding
his acts, and to indulge in new joys by serving his own worshippers.

1835. This is a reference to the well-known description of Narayana as
Savitrimandalamadhyavartih etc. It is not the visible Sun whose disc is
meant, but that pure fountain of effulgence which is inconceivable for
its dazzling brightness that is implied.

1836. The tense used in the original is future. What is meant, however,
is that the great deity does these acts at the beginning of every Kalpa
when he recreates the Earth. All cycles or Kalpas are similar in respect
of the incidents that occur in them.

1837. Maheswara is Mahadeva or Siva, Mahasena is Kartikeya, the
generalissimo of the celestial forces.

1838. Vana, the son of Vali, was a devout worshipper of Mahadeva. Mina's
daughter Usha fell in love with Krishna's grandson Aniruddha. Aniruddha
was imprisoned by Vana. It was to rescue Aniruddha that Krishna fought
with Vana, after having vanquished both Mahadeva and Kartikeya. The
thousand and one arms of Vana, less two, were lopped off by Krishna. The
episode of the love of Aniruddha and Usha is a very beautiful one.

1839. Saubha was the name of a flying city of the Danavas. Krishna felled
this city into the ocean, having killed all its Danava inhabitants. As to
Kala-yavana, his death was brought about by Krishna under the following
circumstances. Pursued by the Danava, Krishna took refuge in a
mountain-cave in which a king of the Satya Yuga was lying asleep.
Entering the cave, Krishna stood at the head of the sleeping king. The
Danava, entering the cave after Krishna, found the sleeping king and
awaked him. As soon as the king looked at the Danava, the latter was
consumed into ashes, for the gods had given a boon to the king that he
who would awake him would be consumed by a glance of his.

1840. The idea of Eternity without any conceivable beginning and
conceivable end was so thoroughly realised by the Hindu sages that the
chiefdom of Heaven itself was to them the concern of a moment. Nothing
less than unchangeable felicity for all times was the object they
pursued. All other things and states being mutable, and only Brahman
being immutable, what they sought was an identification with Brahma. Such
identification with the Supreme Soul was the Emancipation they sought. No
other religion has ever been able to preach such a high ideal. The
Hindu's concern is with Eternity. He regards his existence here as having
the duration of but the millionth part of a moment. How to prevent
re-birth and attain to an identification with the Supreme Soul is the
object of his pursuit.

1841. K. P. Singha has completely misunderstood the sense of verse 113,
Bhishma does not certainly mean that Brahman was unacquainted with the
narrative. What Bhishma says is that it was not to Brahman, but to the
Siddhas assembled in Brahman's abode, that Narada recited his narrative.

1842. K. P. Singha misunderstands verses 115 and 116 completely. The fact
is, Surya recited the narrative unto those that precede and those that
follow him in his journey through the firmament. K. P. Singha confounded
the two classes of persons together. The Burdwan translator, as usual,
makes nonsense of verse 116. The correct reading (as given in the Bombay
text) is lokan, the grammatical construction being lokan tapatah suryasya
etc. The Burdwan translator makes Surya repeat the narrative to the
worlds created and placed before Surya.

1843. The drift of Saunaka's queries seems to be this the religion of
Pravritti is opposed to that of Nivritti. How is it that both have been
created by the same Narayana. How is it that he has made some with
dispositions to follow the one, and others with dispositions to follow
the others.

1844. Atmanah parinirmitam pralayam means that destruction or cessation
of existences which is brought about by self-realization. What the king
says here is,--If the religion of Nivritti be so superior in consequence
of its superior end, why is it that the deities who are all superior to
us did not pursue it? Were they ignorant of the method by which
Emancipation is attainable? Were they ignorant of the means by which to
win cessation of existence? K. P. Singha renders the verse correctly. The
Burdwan translator misunderstands it although he repeats the exact words
of the second foot of the second line.

1845. That is, the attributes of vision to Light, taste to Water, sound
to Space, touch to Wind, and smell to Earth.

1846. Avritti lakshanam means that the reward to be bestowed shall not be
Emancipation whence there is no return, but such reward (as the felicity
of heaven) whence there will be a return for each of the receivers.

1847. Taking their rise from the fruits of Pravritti implies having their
origin in their desire for such fruits as appertain to the religion of
Pravritti or acts.

1848. What is stated here is that creature following the path of
Pravritti cannot hope to reach the spot whence there is no return. It is
by the path of Nivritti that spot is capable of being reached. The path
of Pravritti is always fraught with return. One may become, by walking
along that path the very chief of the celestials, but that status is not
eternal. Since the beginning (if a beginning can be conceived), millions
and millions of Indras have arisen and fallen down.

1849. Literally, with their four quarters entire.

1850. This salutation of Krishna unto the Supreme Soul is very
characteristic. He salutes him self by saluting the Supreme Soul.

1851. Sattwa is the attribute of righteousness. It is said to consist of
eight and ten qualities. The commentator mentions them all.

1852. i.e., Emancipation or complete identification with the Supreme Soul.

1853. The object of this verse, the commentator says, is to explain the
meaning of the word Hrishikesa. Agni is the digestive fire, and Shoma is
food. Uniting together, Agni and Shoma, therefore uphold the universe. In
the form of digestive fire and food, Agni and Shoma are two gladdeners of
the universe. They are called on this account Hrishi (in the dual
number). And since they are, as it were, the kesa or hair of Narayana,
therefore is he called Hrishikesa. All these etymologies are very
fanciful. Elsewhere the word Hrishikesa is explained as the Isa or lord
of Hrishika or the senses.

1854. Sat is existent or aught. Asat is naught or non-existent. Very
generally, these two words are used to imply Effects and Causes, the
former being gross or manifest, and the latter, subtile or unmanifest.
Tamas here does not mean one of the three primal attributes but primeval
darkness. Compare Manu, asitidam tamobhutam etc.

1855. I do not know whether I have understood correctly the last part of
this sentence. I think what is stated is that by honouring Hari and
Mantra, one honours the deities and men and the Rishis. By men, I think,
dead men or the Pitris are referred to.

1856. The reading vagamritam is an error. The correct reading is
gavamritam.

1857. In former times kings and chiefs always used to assign rent-free
lands to learned Brahmanas for their support. Those countries where
Brahmanas had not such lands assigned to them, were, as it were, under a
ban. What is said in this verse is that in such countries the blessings
of peace are wanting. The inhabitants are borne on vehicles drawn by oxen
on steeds.

1858. In consequence of this third eye on Rudra's forehead, he came to be
called by the name of Virupaksha or the ugly or fierce-eyed.

1859. A Manwantarah consists of about 72 Chaturyugas, i.e., 288 yugas
according to the measurement of the celestials. The present yuga is
called the Vaivaswat Manwantarah, i.e., the period connected with Manu
the son of Vivaswat. At each Manwantorah a new Manu appears. The
self-born Manu was a different person.

1860. By practising Yoga one acquires certain superhuman powers. These
are called Yogaiswaryya. They include Anima, by which one can become very
minute; Laghima, by which one can become very gross, etc.

1861. The river Ganga has three currents. One flows through heaven: one
is visible on the Earth, and a third flows through the nether regions.
Persons of the regenerate classes, when saying their morning, midday, or
evening prayers, have to touch water often. What is meant, therefore, by
'Bharadwaja touching the water' is that Bharadwaja was saying his
prayers. Vishnu assumed his three-footed form for beguiling Vali of the
sovereignty of the universe. With one foot he covered the Earth, with
another he covered the firmament. There was no space left for placing his
third foot upon.

1862. The Sreevatsa is a beautiful whirl on Vishnu's bosom.

1863. The Hindu scriptures mention that there is an Equine-head of vast
proportions which roves through the seas. Blazing fires constantly issue
from its mouth and these drink up the sea-water. It always makes a
roaring noise. It is called Vadava-mukha. The fire issuing from it is
called Vadavanala. The waters of the Ocean are like clarified butter. The
Equine-head drinks them up as the sacrificial fire drinks the libations
of clarified butter poured upon it. The origin of the Vadava fire is
sometimes ascribed to the wrath of Urva, a Rishi of the race of
Jamadagni. Hence it is sometimes called Aurvya-fire.

1864. The etymology of the word Hrishikesa is thus explained. Agni and
Shoma are called by the name of 'Hrishi' in the dual number. He is called
Hrishikesa who has those two for his kesa or hair. Elsewhere, the word is
explained as the Isa or lord of Hrishika.

1865. I am the Soul of all creatures, and, therefore, unborn, the Soul
being Eternal, Unbeginning and Unending. Hence am I called the Unborn.

1866. The race in which Krishna took birth was known by the name of
Sattwata. All these etymologies are, of course, exceedingly fanciful. Not
that the etymologies do not correspond with the rules of Sanskrit
Grammar, but that they are not accepted by lexicographers. The fact is
that each root in Sanskrit has a variety of meanings.

1867. This verse refers to Panchikarana. The fact is, Earth, Water,
Light, Wind and Space are the five primal elements. Each of these is
divided into five portions and the portions so arrived at are then united
or mingled together forming the different substances of the universe, the
proportions in which they are mingled being unequal.

1868. Achyuta has been variously rendered into English. Its true sense is
here explained. Unswerving is the meaning. He who never swerves (from his
highest nature or Brahma) is Achyuta. Hence, ordinarily, immutable or
undeteriorating is the rendering that I have adopted.

1869. Clarified butter is the great sustainer of the universe, for the
libations poured on the sacrificial fire uphold the deities, and the
deities, thus upheld, pour rain which causes crops and other food to
grow, upon which, of course, the universe of living creatures live.

1870. The constituent elements, called Dhatu, of the body, are, of course
Bile, Phlegm and Wind. They are due to actions because birth itself is
due to actions. There can be no birth without a body, and no body without
these three. Hence, these three have their origin in previous actions
un-exhausted by enjoyment or endurance.

1871. Narayana is said to always dwell in the midst of Savitri-mandala.
The solar disc represents eternal effulgence, or Milton's 'flaming
amount' at which even the highest angels cannot gaze.

1872. Durlabha may also mean not easily attainable: i.e., they that are
my devoted worshippers are as unattainable as I myself. People cannot
readily obtain their grace as they cannot mine.

1873. The Yajur-Veda consists, according to this calculation, of one
hundred and one branches.

1874. The Krityas are acts of incantation, performed with the aid of
Atharvan Mantras. They are of great efficacy. Brahmanas conversant with
the Atharvans are competent, with the aid of Krityas to alter the laws of
Nature and confound the very universe.

1875. The path pointed out by Varna is the path of Dhyana or
contemplation. Vama is Mahadeva or Rudra. Panchala is Galava of the
Vabhravya race. The Burdwan translator makes a mess of these verses. He
represents Galava as belonging to the Kundarika race. The fact is, as the
Commentator explains, that Kundarika is a name derived from that of the
Gotra or race to which the person belonged, Panchala is the same person
as Galava of the Vabhravya race.

1876. Elsewhere it is said that Narayana took birth in Dharma's house in
four forms named Nara, Narayana, Krishna, and Hari. Dharmayanam samarudau
means riding on the Dharma-car, i.e., endued with bodies with which to
perform all the scriptural duties.

1877. Munja literally means green, or a grass of particular kind.

1878. Nara and Narayana were the same person. Hence, Nara's weapon having
been broken into pieces, Narayana came to be called by this name.
Elsewhere it is explained that Mahadeva is called Khandaparasu in
consequence of his having parted with his parasu (battle-axe) unto Rama
of Bhrigu's race.

1879. He has been pleased to assume the forms of Rishis Nara and Narayana.

1880. i.e., he that was speaking to Arjuna.

1881. Kala is literally Time or Eternity. It frequently means, however,
death or destruction, or he that brings about death or destruction.

1882. The sense is that Arjuna was only the ostensible instrument.

1883. The questions of Janamejaya, it would seem, were addressed to
Vyasa. All the editions, however, make Vaisampayana answer those
questions.

1884. It is difficult to say what this word means. I think with the
commentator that it means shoulder joints.

1885. The Bengal reading is ashta-bhujau. The Bombay reading
ashta-dangshtrau does not seem to be correct. By accepting the Bengal
reading, the word mushka becomes clear.

1886. Avyagran means with tranquil souls. It is said that with most young
men what occurs is that their hearts at first leave them when they see a
respected guest arrived who is to be received with due honours. A little
while after, they get back their hearts. In the Nara and Narayana,
however, nothing of this kind happened when they saw Narada first,
although Narada was one to whom their reverence was due.

1887. Nara and Narayana are the displayed forms of the undisplayed Hari.

1888. cf. Milton's description of the mount of God. The highest angels
are not competent to bear its effulgence, being obliged to cover their
eyes with their wings in looking at it.

1889. Prithivi or Earth is said to be sarvamsaha. As forgiving as the
Earth is a common form of expression in almost every Indian dialect.

1890. By Sat is meant all existent things. The correlative word is Asat
or non-existent. Hence, aught and naught are the nearest approaches to
these words. There are many secondary significations, however of these
two words, Sat, for example, indicates effects or all gross objects; and
asat indicates causes, etc.

1891. The story is that once on a time the deities, on the eve of going
out on a campaign against the Asuras, communicated the Vedas unto their
children, Agnishatta and others. In consequence, however, of the length
of time for which they were occupied on the field, they forgot their
Vedas. Returning to heaven, they had actually to re-acquire them from
their own children and disciples. The Scriptures declare that the
preceptor is ever the sire, and the disciple is the son. Difference of
age would not disturb the relationship. A youth of sixteen might thus be
the father of an octogenarian. With Brahmanas, reverence is due to
knowledge, not age.

1892. The Hari-Gita is the Bhagavad-Gita. It is sometimes called also
Narayana-Gita.

1893. It is not clear who is the Guru referred to in this verse. The
commentator thinks that it is Vrihaspati, the preceptor of the
celestials. The celestial preceptor never came to the Pandavas. It is
probable that either Vyasa or Vaisampayana is meant.

1894. In these verses, it is to Vasudeva that the speaker is referring.
The witness of the worlds means that he has witnessed innumerable
Creation and Destructions and will witness them through eternity.

1895. This speech is really that of Saunaka. Some incorrect texts
represent it as the speech of Janamejaya. The following speech is that of
Sauti, though the texts alluded to above make it that of Vaisampayana. It
is true in the speech the vocative 'Brahman' occurs, but we may easily
take it as a slip of this pen. K. P. Singha makes the correction. The
Burdwan translator, without perceiving the absurdity, adheres to the
incorrect texts.

1896. It is difficult to settle the reading of this verse. The Bengal
texts have alayah, the Bombay edition has alayam. At any rate, verse 58
seems to contradict the previous verse. If after resorting the Vedas to
Brahmana, Narayana to his own nature, where would his form be that had
the horse-head?

1897. Both the Vernacular translators give ridiculous versions of this
verse. K. P. Singha takes Panchala to be a king and understands the verse
to mean that king Panchala got back his kingdom through the grace of
Narayana. The Burdwan translator errors as usual, by taking krama to
imply gati or end. The fact is this verse repeats what has been already
said in verses 100 to 102 of section 343 ante. Krama means the science by
whose aid the words used in the Vedas are separated from each other.

1898. 'Those who have burnt of their fuel' means men that have freed
themselves from desire. Param paryyagati means knowledge as handed down
from preceptor to preceptor.

1899. Vasudeva is called the Fourth because below Him is Sankarshana,
Pradyumna, and Aniruddha.

1900. What is stated in these two verses is the difference between the
ends of those that rely on Knowledge, and those that are devoted to
Narayana with their whole souls. The former attain to Vasudeva, it is
true, but then they have to pass gradually through the three others one
after another, viz., Aniruddha, Pradyumna, and Sankarshana. The latter,
however, at once attain to Vasudeva. It is curious to note how the
Burdwan translator, with the commentary before him and from which he
quotes, misunderstands the second verse completely. K. P. Singha's
version also is not clear though not incorrect.

1901. The word Ekantin is explained by the commentator to mean a nishkama
worshipper, i.e., one who adores the Supreme Deity without the
expectation of any fruit whatever. There can be no error, however in
rendering it as one devoted with his whole soul. Such devotion verily
implies nishkama worship.

1902. i.e., all creatures were righteous and compassionate. Of evil,
there was nothing in that age.

1903. One of the foremost of Samans is called by the name of Jeshthya.
One conversant with the Jeshthya Saman would have this name.

1904. Ikshaku was the progenitor of the solar race of kings.

1905. This desire, of course, relates to the acquisition of Emancipation.
Yoga-kshema literally means the acquisition of what is desired and the
protection of what has been acquired.

1906. Buddha or Pratibuddha literally implies _awakened_. The sense, of
course, is that such a person has succeeded in casting off all impurities
and desires. He has, as it were been awakened from the slumber of
ignorance or darkness.

1907. Those that follow the religion of Pravritti acquire heaven, etc.,
through their merits. Merits however, are exhaustible. They have,
therefore, to fall down from heaven. The Creator Brahma casts his eye on
 [(illegible--JBH)] that follow Pravritti. The religion of Nivritti,
however, leads to Emancipation. It is Narayana that looks upon men that
betake to Nivritti.

1908. What is stated here is this the deities and Rishis are certainly
endued with Sattwa. But then that Sattwa is of a great form. Hence, they
cannot attain to Emancipation. It is only that Sattwa which is of subtile
form that leads to Emancipation. The deities, without being able to
attain to Emancipation, remain in a state that is mutable or fraught with
change.

1909. That is, the practices which constitute the religion of the
Ekantins are not really different for those laid down in the scriptures
adverted to above.

1910. Who are the Whites referred to in this place? The commentator
explains that the word has reference to persons leading the domestic mode
of life. Yatis wear robes that are coloured yellow or yellowish red.
Households, however, use cloth that is white. The word may also mean the
inhabitants of White Island.

1911. The name Apantara-tamas implies one whose darkness or ignorance has
been dispelled.

1912. Vedakhyane Srutih karyya, literally, I think, means thou shouldst
turn thy ears to the description of the Vedas, implying that thou
shouldst set thyself to a distribution or arrangement of the Vedic hymns
and Mantras.

1913. It is difficult to understand what is the precise meaning of the
expression twamrite. Literally it means without thee. Whether however,
the speaker means that all the princes will meet with destruction except
thee or that they will be destroyed without thy being present among them,
or that such destruction will overtake them without thyself being the
cause of it, it is difficult to determine.

1914. Anyo hanyam chintayati seems to mean that the thoughts of others do
not correspond with their act.

1915. It is scarcely necessary to remark that the word nandana means both
sons and delighter. The etymological meaning is, of course, delighter.
The son or grand-son is so called because of his being a source of
delight to the sire or the grandsire with the other members of the
family. In verse 58, nandana seems to be used in the sense of delighter.

1916. The commentator explains these verses in this way. So far as
ordinary purposes are concerned, both the Sankhyas and Yogins speak of
many Purushas. In reality, however, for purposes of the highest truth,
there is but one Purusha. I do not see this limitation in the verse
itself. The fact is what the commentator says is to be seen in the next
Verse.

1917. The abode of thy feet means thy abode. To this day, in mentioning
persons that are entitled to reverence, the Hindu speaks of them as the
"feet of so and so".

1918. The commentator explains the meanings of the words used in this
verse in this way--He is called Purusha, because of the attribute of
fulness eternal, because he has neither beginning nor end; immutable,
because there is no change in him: undeteriorating, because he has no
body that may be subject to decay; immeasurable, because the mind cannot
conceive of him in his fulness.

1919. Acts are called seeds. Seeds produce tree. Acts lead to the
attainment of bodies. For the production of bodies, therefore, acts
operate like seeds.

1920. The sense seems to be this; in the Yoga system He is called the
Supreme Soul, for Yogins affirm the existence of two souls, the Jivatman
and the Supreme Soul, and assert the superiority of the latter over the
former. The Sankhyas regard the Jiva-soul and the Supreme Soul to be one
and the same. A third class of men think everything as Soul, there being
no difference between the one Soul and the universe displayed in
infinitude.

1921. The acting Soul is ensconced in the Linga-sarira with which it
becomes now a human being, now a deity, now an animal, etc. given and ten
possessions are five pranas, mind, intelligence and ten organs of senses.

1922. Dhaturadyam Vidhanam is supposed by the commentator to imply what
is known as Mahat i.e., the existence of Jiva before the consciousness of
Ego arises.

1923. Pragvansa is a certain part of the altar. Both the vernacular
translators omit the word in their renderings.

1924. This portion does not occur in all the texts. I have thought fit to
add it for explaining the connection. Most texts begin abruptly by
saying--Yudhishthira said, etc. etc.

1925. The object of the question is to ascertain which is the foremost of
all the modes of life. Although Renunciation has been described to be the
best of all modes, still the duties of that mode are exceedingly
difficult of practice. Hence, Yudhishthira wishes to know if the duties
of any other mode can be regarded as superior.

1926. Family customs are always observed with great care. Even when
inconsistent with the ordinances of the scriptures, such customs do not
lose their binding force. Reprehensible as the sale of a daughter or
sister is, the great king Salya, when he bestowed his sister Madri on
Pandu, insisted upon taking a sum of money, alleging family custom not
only as an excuse but as something that was obligatory. To this day,
animals are slain in the sacrifices of many families which follow the
Vaishnava faith, the justification being family custom.

1927. The Vedas are, strictly speaking, not scriptures, for they are
_heard_ the scriptures being those ordinances that are written down. Of
course, the Vedas have been reduced into writing, but for all that, they
continue to be called the Srutis, as the Common Law of England, though
reduced into writing, is still called the unwritten law etc. etc.

1928. Some texts erroneously read sthitah for sthitim. Eka eva atmani
sthitim kartum literally rendered, is to achieve existence in the one
soul. This means to realise the union of the Jiva-soul with the 'Supreme
Soul.' 'Relying upon the Soul I shall try to exist in the one Soul,' in
brief, means, I shall try to unite the Jiva with Supreme Soul. The
difference between Kankhami and Ichcchemi is well illustrated by the
commentator by referring to the case of the man of weak stomach who
craves for food of every kind but who does not wish to actually eat from
fear of increasing his illness.

1929. Sattwikani implies the deities and others that are endued with the
attribute of Sattwa. Samyujyamanani refers to their births and deaths as
deities and men in consequence of the fruits reaped of acts done.
Niryyatyamanani is distressed or afflicted in consequence of such birth
and deaths'. The rows of Yama's standards and flags refer to the diverse
diseases that afflict all creatures.

1930. The commentator explains that nityah-salilah means pure as water. I
think this is not the sense of the word here.

1931. It is desirable to note that the word atithi which is rendered
guest here and elsewhere, means a person who enters without invitation
the abode of a householder. Such an individual is adorable. All the
deities reside in his person. He is supposed to favour the householder by
giving him an opportunity of performing the rites of hospitality.
Whatever the respect, however, that is paid to a guest, he cannot expect
to be served with food till the householder, has done his best for
serving him as sumptuously as his circumstances would permit. Hence, by
the time the food is placed before him, the guest becomes very hungry.

1932. Some of the Bengal texts have dwigunam for dwiruna. Less than ten
by two is the meaning.

1933. This verse seems to be unintelligible. I think the sense is this.
Frugality of fare and observance of vows constitute merit for person of
all classes. These imply the restraint of the senses, for if the senses
be not restrained, no one can observe vows or practise frugality. There
is a connection, thus between the duties of religion and the senses.

1934. Darsana-sravas means one who hears with the eye. The Nagas or
snakes are believed to have no ears, but to use their eyes both for
seeing and hearing. Who the Nagas of the Mahabharata or the Puranas were,
it is difficult to determine. They seem to have been a superior order of
beings, having their abode in the nether regions.

1935. The meaning of annyayinah is that we should be followed by others,
i.e., we deserve to walk at the head of others.

1936. The Indian bird Chataka has a natural hole on the upper part of its
long neck in consequence of which it is seen to always sit with beaks
upturned, so that the upper part of the neck keeps the hole covered. The
Chataka is incapable of slaking its thirst in a lake or river, for it
cannot bend its neck down. Rain water is what it must drink. Its cry is
shrill and sharp but not without sweetness. 'Phate-e-ek-jal' is supposed
to be the cry uttered by it. When the Chataka cries, the hearers expect
rain. Eager expectation with respect to anything is always compared to
the Chataka's expectation of rain water.

1937. The Burdwan translator erroneously renders this verse. The
commentator explains that hitwa is equivalent to vina and sums up the
meaning of the first line in these words, viz., twaddarsanam vina asya
kopi vighnomabhut. In the second line, naprayupasate is equal to
paritajya na aste.

1938. It is a pity that even such verses have not been rendered correctly
by the Burdwan translator. K. P. Singha gives the sense correctly, but
the translation is not accurate.

1939. A form of expression meaning that 'we are your slaves'.

1940. Atmanam is Brahma; atmasthah is 'relying in the Soul', i.e.,
withdrawn from all worldly objects; atmanogatim implies the end of the
Jiva-soul, i.e., the Supreme Soul; the last is an adjective of atmanam.

1941. It has been explained in the previous sections that the Unccha vow
consists in subsisting on grains picked up from the fields after the corn
has been reaped and taken away by the owners. It is a most difficult vow
to observe. The merit attaching to it is, therefore, very great.

1942. The formal initiation or diksha is a ceremony of great importance.
No sacrifice or vow, no religious rite, can be performed without the
diksha. The rite of diksha is performed with the assistance of a
preceptor or priest. In leaving the domestic mode for the life of a
forest recluse, the diksha is necessary. In following the Unccha vow,
this rite is needed. Any religious act performed by one without having
undergone the formal diksha, becomes sterile of results.

1943. Bhishma abducted, with the might of his single arms, the three
daughters of the king of Kasi, viz., Amva, Amvika, and Amvalika. He
wished to marry the princesses to his brother Vichitravirya. The eldest
princess, having previously to her abduction selected king Salwa for her
lord was let off. When, however, she presented herself before her lover,
the latter refused to wed her. She, therefore, applied to Rama for
wreaking vengeance on Bhishma whom she regarded as the author of her
wrongs. Rama took up her cause and fought with Bhishma, but was obliged
to acknowledge defeat at the hands of his antagonist who was his disciple
in arms. For fuller particulars, vide Amvopakhyana Parvan in Udyoga Parvan

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 13

ANUSASANA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

Scanned at sacred-texts.com, 2005. Proofed by John Bruno Hare, January
2005.



THE MAHABHARATA

ANUSASANA PARVA

PART I

SECTION I

(Anusasanika Parva)

OM! HAVING BOWED down unto Narayana, and Nara the foremost of male
beings, and unto the goddess Saraswati, must the word Jaya be uttered.

"Yudhishthira said, 'O grandsire, tranquillity of mind has been said to
be subtile and of diverse forms. I have heard all thy discourses, but
still tranquillity of mind has not been mine. In this matter, various
means of quieting the mind have been related (by thee), O sire, but how
can peace of mind be secured from only a knowledge of the different kinds
of tranquillity, when I myself have been the instrument of bringing about
all this? Beholding thy body covered with arrows and festering with bad
sores, I fail to find, O hero, any peace of mind, at the thought of the
evils I have wrought. Beholding thy body, O most valiant of men, bathed
in blood, like a hill overrun with water from its springs, I am
languishing with grief even as the lotus in the rainy season. What can be
more painful than this, that thou, O grandsire, hast been brought to this
plight on my account by my people fighting against their foes on the
battle-field? Other princes also, with their sons and kinsmen, having met
with destruction on my account. Alas, what can be more painful than this.
Tell us, O prince, what destiny awaits us and the sons of Dhritarashtra,
who, driven by fate and anger, have done this abhorrent act. O lord of
men, I think the son of Dhritarashtra is fortunate in that he doth not
behold thee in this state. But I, who am the cause of thy death as well
as of that of our friends, am denied all peace of mind by beholding thee
on the bare earth in this sorry condition. The wicked Duryodhana, the
most infamous of his race, has, with all his troops and his brothers,
perished in battle, in the observance of Kshatriya duties. That
wicked-souled wight does not see thee lying on the ground. Verily, for
this reason, I would deem death to be preferable to life. O hero that
never swervest from virtue, had I with my brothers met with destruction
ere this at the hands of our enemies on the battle-field, I would not
have found thee in this pitiful plight, thus pierced with arrows. Surely,
O prince, the Maker had created is to become perpetrators of evil deeds.
O king, if thou wishest to do me good, do thou then instruct me in such a
way that I may be cleansed of this sin in even another world.'

"Bhishma replied, 'Why, O fortunate one, dost thou consider thy soul,
which is dependent (on God and Destiny and Time) to be the cause of thy
actions? The manifestation of its inaction is subtle and imperceptible to
the senses. In this connection is cited the ancient story of the
conversation between Mrityu and Gautami with Kala and the Fowler and the
serpent. There was, O son of Kunti, an old lady of the name of Gautami,
who was possessed of great patience and tranquillity of mind. One day she
found her son dead in consequence of having been bitten by a serpent. An
angry fowler, by name Arjunaka, bound the serpent with a string and
brought it before Gautami. He then said to her,--This wretched serpent
has been the cause of thy son's death, O blessed lady. Tell me quickly
how this wretch is to be destroyed. Shall I throw it into the fire or
shall I hack it into pieces? This infamous destroyer of a child does not
deserve to live longer.'

"Gautami replied, 'Do thou, O Arjunaka of little understanding, release
this serpent. It doth not deserve death at thy hands. Who is so foolish
as to disregard the inevitable lot that awaits him and burdening himself
with such folly sink into sin? Those that have made themselves light by
the practice of virtuous deeds, manage to cross the sea of the world even
as a ship crosses the ocean. But those that have made themselves heavy
with sin sink into the bottom, even as an arrow thrown into the water. By
killing the serpent, this my boy will not be restored to life, and by
letting it live, no harm will be caused to thee. Who would go to the
interminable regions of Death by slaying this living creature?'

"The fowler said, 'I know, O lady that knowest the difference between
right and wrong, that the great are afflicted at the afflictions of all
creatures. But these words which thou hast spoken are fraught with
instruction for only a self-contained person (and not for one plunged in
sorrow). Therefore, I must kill this serpent. Those who value peace of
mind, assign everything to the course of Time as the cause, but practical
men soon assuage their grief (by revenge). People through constant
delusion, fear loss of beatitude (in the next world for acts like these).
therefore, O lady, assuage thy grief by having this serpent destroyed (by
me).

"Gautami replied, 'People like us are never afflicted by (such
misfortune). Good men have their souls always intent on virtue. The death
of the boy was predestined: therefore, I am unable to approve of the
destruction of this serpent. Brahmanas do not harbour resentment, because
resentment leads to pain. Do thou, O good man, forgive and release this
serpent out of compassion.'

"The fowler replied, 'Let us earn great and inexhaustible merit hereafter
by killing (this creature), even as a man acquires great merit, and
confers it on his victim sacrificed as well, by sacrifice upon the altar.
Merit is acquired by killing an enemy: by killing this despicable
creature, thou shalt acquire great and true merit hereafter.'

"Gautami replied, 'What good is there in tormenting and killing an enemy,
and what good is won by not releasing an enemy in our power? Therefore, O
thou of benign countenance, why should we not forgive this serpent and
try to earn merit by releasing it?'

"The fowler replied, 'A great number (of creatures) ought to be protected
from (the wickedness of) this one, instead of this single creature being
protected (in preference to many). Virtuous men abandon the vicious (to
their doom): do thou, therefore, kill this wicked creature.'

"Gautami replied, 'By killing this serpent, O fowler, my son will not be
restored to life, nor do I see that any other end will be attained by its
death: therefore, do thou, O fowler, release this living creature of a
serpent.

"The fowler said, 'By killing Vritra, Indra secured the best portion (of
sacrificial offerings), and by destroying a sacrifice Mahadeva secured
his share of sacrificial offerings: do thou, therefore, destroy this
serpent immediately without any misgivings in thy mind!'

"Bhishma continued, 'The high-souled Gautami, although repeatedly incited
by the fowler for the destruction of the serpent did not bend her mind to
that sinful act. The serpent, painfully bound with the cord: sighing a
little and maintaining its composure with great difficulty, then uttered
these words slowly, in a human voice.'

"The serpent said, 'O foolish Arjunaka, what fault is there of mine? I
have no will of my own, and am not independent. Mrityu sent me on this
errand. By his direction have I bitten this child, and not out of any
anger or choice on my part. Therefore, if there be any sin in this, O
fowler, the sin is his.'

"The fowler said, 'If thou hast done this evil, led thereto by another,
the sin is thine also as thou art an instrument in the act. As in the
making of an earthen vessel the potter's wheel and rod and other things
are all regarded as causes, so art thou, O serpent, (cause in the
production of this effect). He that is guilty deserves death at my hands.
Thou, O serpent, art guilty. Indeed, thou confessest thyself so in this
matter!'

"The serpent said, 'As all these, viz., the potter's wheel, rod, and
other things, are not independent causes, even so I am not an independent
cause. Therefore, this is no fault of mine, as thou shouldst grant.
Shouldst thou think otherwise, then these are to be considered as causes
working in unison with one another. For thus working with one other, a
doubt arises regarding their relation as cause and effect. Such being the
case, it is no fault of mine, nor do I deserve death on this account, nor
am I guilty of any sin. Or, if thou thinkest that there is sin (in even
such causation), the sin lies in the aggregate of causes.'

"The fowler said, 'If thou art neither the prime cause nor the agent in
this matter, thou art still the cause of the death (of his child).
Therefore, thou dost deserve death in my opinion. If, O serpent, thou
thinkest that when an evil act is done, the doer is not implicated
therein, then there can be no cause in this matter; but having done this,
verily thou deservest death. What more dost thou think?'

"The serpent said, 'Whether any cause exists or not, [1] no effect is
produced without an (intermediate) act. Therefore, causation being of no
moment in either case, my agency only as the cause (in this matter) ought
to be considered in its proper bearings. If, O fowler, thou thinkest me
to be the cause in truth, then the guilt of this act of killing a living
being rests on the shoulders of another who incited me to this end.' [2]

"The fowler said, 'Not deserving of life, O foolish one, why dost thou
bandy so many words, O wretch of a serpent? Thou deservest death at my
hands. Thou hast done an atrocious act by killing this infant.'

"The serpent said, 'O fowler, as the officiating priests at a sacrifice
do not acquire the merit of the act by offering oblations of clarified
butter to the fire, even so should I be regarded with respect as to the
result in this connection.'

"Bhishma continued, 'The serpent directed by Mrityu having said this,
Mrityu himself appeared there and addressing the serpent spoke thus.

"Mrityu said, 'Guided. by Kala, I, O serpent, sent thee on this errand,
and neither art thou nor am I the cause of this child's death. Even as
the clouds are tossed hither and thither by the wind, I am like the
clouds, O serpent, influenced by Kala. All attitudes appertaining to
Sattwa or Rajas, or Tamas, are provoked by Kala, and operate in all
creatures. All creatures, mobile and immobile, in heaven, or earth, are
influenced by Kala. The whole universe, O serpent, is imbued with this
same influence of Kala. All acts in this world and all abstentions, as
also all their modifications, are said to be influenced by Kala, Surya,
Soma, Vishnu, Water, Wind, the deity of a hundred sacrificer, Fire, Sky,
Earth, Mitra and Parjanya, Aditi, and the Vasus, Rivers and Oceans, all
existent and non-existent objects, are created and destroyed by Kala.
Knowing this, why dost thou, O serpent, consider me to be guilty? If any
fault attaches to me in this, thou also wouldst be to blame.'

"The serpent said, 'I do not, O Mrityu, blame thee, nor do I absolve thee
from all blame. I only aver that I am directed and influenced (in my
actions) by thee. If any blame attaches to Kala, or, if it be not
desirable to attach any blame to him, it is not for me to scan the fault.
We have no right to do so. As it is incumbent on me to absolve myself
from this blame, so it is my duty to see that no blame attaches to
Mrityu.'

"Bhishma continued, 'Then the serpent, addressing Arjunaka, said--Thou
hast listened to what Mrityu has said. Therefore, it is not proper for
thee to torment me, who am guiltless, by tying me with this cord.'

"The fowler said, 'I have listened to thee, O serpent, as well as to the
words of Mrityu, but these, O serpent, do not absolve thee from all
blame. Mrityu and thyself are the causes of the child's death. I consider
both of you to be the cause and I do not call that to be the cause which
is not truly so. Accursed be the wicked and vengeful Mrityu that causes
affliction to the good. Thee too I shall kill that art sinful and
engaged, in sinful acts!'

"Mrityu said, 'We both are not free agents, but are dependent on Kala,
and ordained to do our appointed work. Thou shouldst not find fault with
us if thou dost consider this matter thoroughly.'

"The fowler said, 'If ye both, O serpent and Mrityu, be dependent on
Kala, I am curious to know how pleasure (arising from doing good) and
anger (arising from doing evil) are caused.'

"Mrityu said, 'Whatever is done is done under the influence of Kala. I
have said it before, O fowler, that Kala is the cause of all and that for
this reason we both, acting under the inspiration of Kala, do our
appointed work and therefore, O fowler, we two do not deserve censure
from thee in any way!'

"Bhishma continued, 'Then Kala arrived at that scene of disputation on
this point of morality, and spoke thus to the serpent and Mrityu and the
fowler Arjunaka assembled together.'

"Kala said, 'Neither Mrityu, nor this serpent, nor I, O fowler, am guilty
of the death of any creature. We are merely the immediate exciting causes
of the event. O Arjunaka, the Karma of this child formed the exciting
cause of our action in this matter. There was no other cause by which
this child came by its death. It was killed as a result of its own Karma.
It has met with death as the result of its Karma in the past. Its Karma
has been the cause of its destruction. We all are subject to the
influence of our respective Karma. Karma is an aid to salvation even as
sons are, and Karma also is an indicator of virtue and vice in man. We
urge one another even as acts urge one another. As men make from a lump
of clay whatever they wish to make, even so do men attain to various
results determined by Karma. As light and shadow are related to each
other, so are men related to Karma through their own actions. Therefore,
neither art thou, nor am I, nor Mrityu, nor the serpent, nor this old
Brahmana lady, is the cause of this child's death. He himself is the
cause here. Upon Kala, O king, expounding the matter in this way,
Gautami, convinced in her mind that men suffer according to their
actions, spoke thus to Arjunaka.'

"Gautami said, 'Neither Kala, nor Mrityu, nor the serpent, is the cause
in this matter. This child has met with death as the result of its own
Karma. I too so acted (in the past) that my son has died (as its
consequence). Let now Kala and Mrityu retire from this place, and do thou
too, O Arjunaka, release this serpent.'

"Bhishma continued, 'Then Kala and Mrityu and the serpent went back to
their respective destinations, and Gautami became consoled in mind as
also the fowler. Having heard all this, O king, do thou forego all grief,
and attain to peace of mind. Men attain to heaven or hell as the result
of their own Karma. This evil has neither been of thy own creation, nor
of Duryodhana's. Know this that these lords of Earth have all been slain
(in this war) as a result of acts of Kalas.'"

Vaisampayana said, "Having heard all this, the powerful and virtuous
Yudhishthira became consoled in mind, and again enquired as follows."



SECTION II

"Yudhishthira said, 'O grandsire, O wisest of men, O thou that art
learned in all the scriptures, I have listened to this great story, O
foremost of intelligent men. I am desirous of again hearing the recital
of some history full of religious instruction, and it behoves thee to
gratify me. O lord of Earth, tell me if any householder has ever
succeeded in conquering Mrityu by the practice of virtue. Do thou recite
this to me with all details!'

"Bhishma said, 'This ancient history is recited as an illustration of the
subject of the conquest by a householder, over Mrityu, through the
practice of virtue. The Prajapati Manu had a son, O king, of the name of
the Ikshwaku. Of that king, illustrious as Surya, were born a hundred
sons. His tenth son, O Bharata, was named Dasaswa, and this virtuous
prince of infallible prowess became the king of Mahismati. Dasaswa's son,
O king, was a righteous prince whose mind was constantly devoted to the
practice of truth and charity and devotion. He was known by the name of
Madiraswa and ruled over the Earth as her lord. He was constantly devoted
to the study of the Vedas as also of the science of arms. Madiraswa's son
was the king named Dyutimat who possessed great good fortune and power
and strength and energy. Dyutimat's son was the highly devout and pious
king who was famous in all the worlds under the name of Suvira. His soul
was intent on religion and he possessed wealth like another Indra, the
lord of the deities. Suvira too had a son who was invincible in battle,
and who was the best of all warriors and known by the name of Sudurjaya.
And Durjya too, possessed of a body like that of Indra, had a son who
beamed with splendour like that of fire. He was the great monarch named
Duryodhana who was one of the foremost of royal sages. Indra used to pour
rain profusely in the kingdom of this monarch, who never fled from the
battlefield and was possessed of valour like unto Indra himself. The
cities and the kingdom of this king were filled with riches and gems and
cattle and grain of various kinds. There was no miser in his kingdom nor
any person afflicted with distress or poverty. Nor was there in his
kingdom any person that was weak in body or afflicted with disease. That
king was very clever, smooth in speech, without envy, a master of his
passions, of a righteous soul, full of compassion, endued with prowess,
and not given to boasting. He performed sacrifices, and was
self-restrained and intelligent, devoted to Brahmanas and Truth. He never
humiliated others, and was charitable, and learned in the Vedas and the
Vedanta. The celestial river Narmada, auspicious and sacred and of cool
waters, in her own nature, O Bharata, courted him. He begot upon that
river, a lotus-eyed daughter, by name Sudarsana, who was, O king, endued
with great beauty. No creature, O Yudhisthira, had ever been born before
among womankind, that was, possessed of such beauty as that excellent
damsel who was the daughter of Duryodhana. The god Agni himself courted
the beautiful princess Sudarsana, and taking the shape of a Brahmana, O
monarch, sought her hand from the king. The king was unwilling to give
his daughter in marriage to the Brahmana who was poor and not of the same
rank with himself. Thereupon Agni vanished from his great sacrifice. The
king, grieved at heart, then addressed the Brahmanas, saying,--Of what
sin have I, ye excellent Brahmanas, or you, been guilty, that Agni should
disappear from this sacrifice, even as good done unto wicked men
disappears from their estimation. Great, indeed, must that sin of ours be
for which Agni has thus disappeared. Either must the sin be yours, or, it
must be mine. Do you fully investigate the matter.--Then hearing the
king's words, O foremost prince of Bharata's race, the Brahmanas,
restraining speech, sought with concentrated faculties the protection of
the god of fire. The divine carrier of oblations, resplendent as the
autumnal Sun, appeared before them, enveloping his self in glorious
refulgence. The high-souled Agni then addressed those excellent
Brahmanas, saying,--I seek the daughter of Duryodhana for my own self. At
this all those Brahmanas were struck with wonder, and rising on the
morrow, they related to the king what had been said by the fire-god. The
wise monarch, hearing the words of those utterers of Brahma, was
delighted at heart, and said,--Be it so.--The king craved a boon of the
illustrious fire-god as the marriage dower,--Do thou, O Agni, deign to
remain always with us here.--Be it so--said the divine Agni to that lord
of Earth. For this reason Agni has always been present in the kingdom of
Mahismati to this day, and was seen by Sahadeva in course of his
conquering expedition to the south. Then the king gave his daughter,
dressed in new garments and decked with jewels, to the high-souled deity,
and Agni too accepted, according to Vedic rites, the princess Sudarsana
as his bride, even as he accepts libations of clarified butter at
sacrifices, Agni was well pleased with her appearance, her beauty, grace,
character, and nobility of birth, and was minded to beget offspring upon
her. And a son by Agni, of the name of Sudarsana, was soon born of her.
Sudarsana also was, in appearance, as beautiful as the full moon, and
even in his childhood he attained to a knowledge of the supreme and
everlasting Brahma. There was also a king of the name of Oghavat, who was
the grandfather of Nriga. He had a daughter of the name of Oghavati, and
a son too of the name of Ogharatha born unto him. King Oghavat gave his
daughter Oghavati, beautiful as a goddess, to the learned Sudarsana for
wife. Sudarsana, O king, leading the life of a householder with Oghavati,
used to dwell in Kurukshetra with her. This intelligent prince of blazing
energy took the vow, O lord, of conquering Death by leading the life of
even a householder. The son of Agni, O king, said to Oghavati,--Do thou
never act contrary to (the wishes of) those that seek our hospitality.
Thou shouldst make no scruple about the means by which guests are to be
welcomed, even if thou have to offer thy own person. O beautiful one,
this vow is always present in the mind, since for householders, there is
no higher virtue than hospitality accorded to guests. Do thou always bear
this in mind without ever doubting it, if my words be any authority with
thee. O sinless and blessed one, if thou hast any faith in me, do thou
never disregard a guest whether I be at thy side or at a distance from
thee! Unto him, with hands clasped and placed on her head, Oghavati
replied, saying,--'I shall leave nothing undone of what thou commandest
me.--Then Mrityu, O king, desiring to over-reach Sudarsana, began to
watch him for finding out his lathes. On a certain occasion, when the son
of Agni went out to fetch firewood from the forest, a graceful Brahmana
sought the hospitality of Oghavati with these words:--O beautiful lady,
if thou hast any faith in the virtue of hospitality as prescribed for
householders, then I would request thee to extend the rites of
hospitality to me to-day.--The princess of great fame, thus addressed by
that Brahmana, O king, welcomed him according to the rites prescribed in
the Vedas. Having offered him a seat, and water to wash his feet, she
enquired, saying,--What is thy business? What can I offer thee? The
Brahmana said unto her,--My business is with thy person, O blessed one.
Do thou act accordingly without any hesitation in thy mind. If the duties
prescribed for householders be acceptable to thee, do thou, O princess,
gratify me by offering up thy person to me.--Though tempted by the
princess with offers of diverse other things, the Brahmana, however, did
not ask for any other gift than the offer of her own person. Seeing him
resolved, that lady, remembering the directions which had before been
given to her by her husband, but overcome with shame, said, to that
excellent Brahmana,--Be it so.--Remembering the words of her husband who
was desirous of acquiring the virtue of householders, she cheerfully
approached the regenerate Rishi. Meanwhile, the son of Agni, having
collected his firewood, returned to his home. Mrityu, with his fierce and
inexorable nature, was constantly by his side, even, as one attends upon
one's devoted friend. When the son of Pavaka returned to his own
hermitage, he called Oghavati by name, and (receiving no answer)
repeatedly, exclaimed,--Whether art thou gone?--But the chaste lady,
devoted to her husband, being then locked in the arms of that Brahmana,
gave no reply to her husband. Indeed, that chaste woman, considering
herself contaminated became speechless, overcome with shame. Sudarsana,
addressing her again, exclaimed,--Where can my chaste wife be? Whither
has she gone? Nothing can be of greater moment to me than this (her
disappearance). Why does not that simple and truthful lady, devoted to
her husband, alas, answer to my call today as she used to do before with
sweet smiles? Then that Brahmana, who was within the hut, thus replied to
Sudarsana,--Do thou learn, O son of Pavaka, that a Brahmana guest has
arrived, and though tempted by this thy wife with diverse other offers of
welcome, I have, O best of Brahmanas, desired only her person, and this
fair-faced lady is engaged in welcoming me with due rites. Thou art at
liberty to do whatever thou thinkest to be suitable to this occasion.
Mrityu, armed with the iron club, pursued the Rishi at that moment,
desirous of compassing the destruction of one that would, he thought,
deviate from his promise. Sudarsana was struck with wonder, but casting
off all jealousy and anger by look, word, deed, or thought, said,--Do
thou enjoy thyself, O Brahmana. It is a great pleasure to me. A
householder obtain the highest merit by honouring a guest. It is said by
the learned that, as regards the householder, there is no higher merit
than what results unto him from a guest departing from his house after
having been duly honoured by him. My life, my wife, and whatever other
worldly possessions I have, are all dedicated to the use of my guests.
Even this is the vow that I have taken. As I have truly made this
statement, by that truth, O Brahmana, I shall attain to the knowledge of
Self. O foremost of virtuous men, the five elements, viz., fire, air,
earth, water, and sky, and the mind, the intellect and the Soul, and time
and space and the ten organs of sense, are all present in the bodies of
men, and always witness the good and evil deeds that men do. This truth
has today been uttered by me, and let the gods bless me for it or destroy
me if I have spoken falsely. At this, O Bharata, there arose in all
directions, in repeated echoes, a voice, crying,--This is true, this is
not false. Then that Brahmana came out of the hovel, and like the wind
rising and encompassing both Earth and sky, and making the three worlds
echo with Vedic sounds, and calling that virtuous man by name, and
congratulating him said,--O sinless one, I am Dharma; All glory to thee.
I came here, O truth-loving one, to try thee, and I am well pleased with
thee by knowing thee to be virtuous. Thou hast subdued and conquered
Mrityu who always has pursued thee, seeking thy laches? O best of men, no
one in the three worlds has the ability to insult, even with looks, this
chaste lady devoted to her husband, far less to touch her person. She has
been protected from defilement by thy virtue and by her own chastity.
There can be nothing contrary to what this proud lady will say. This
utterer of Brahma, endued with austere penances, shall, for the salvation
of the world, be metamorphosed into a mighty river. And thou shalt attain
to all the worlds in this thy body, and as truly as the science of Yoga
is within her control, this highly blessed lady will follow thee with
only half of her corporeal self, and with the other half will she be
celebrated as the river Oghavati! And thou shalt attain with her to all
the worlds that acquired through penances, Those eternal and everlasting
worlds from which none cometh back will be attained by thee even in this
gross body of thine. Thou hast conquered Death, and attained to the
highest of all felicities, and by thy own power (of mind), attaining to
the speed of thought, thou hast risen above the power of the five
elements! By thus adhering to the duties of a householder, thou hast
conquered thy passions, desires, and anger, and this princess, O prince
of virtuous men has, by serving thee, conquered affliction, desire,
illusion, enmity and lassitude of mind!'

"Bhishma continued, 'Then the glorious Vasava (the lord of the gods),
riding in a fine chariot drawn by a thousand white horses, approached
that Brahmana. Death and Soul, all the worlds, all the elements,
intellect, mind, time, and space as also desire and wrath, were all
conquered. There-fore, O best of men, do thou bear this in mind, that to
a householder there is no higher divinity than the guest. It is said by
the learned that the blessings of an honoured guest are more efficacious
than the merit of a hundred sacrifices. Whenever a deserving guest seeks
the hospitality of a householder and is not honoured by him, he takes
away (with him) all the virtues of the latter giving him his sins (in
return). I have now recited to thee, my son, this excellent story as to
how Death was conquered of old by a householder. The recital of this
excellent story confers glory, fame, and longevity (upon those that
listen to it). The man that seeks worldly prosperity should consider it
as efficacious in removing all evil. And, O Bharata, the learned man that
daily recites this story of the life of Sudarsana attains to the regions
of the blessed.'"



SECTION III

"Yudhishthira said, 'If, O prince, Brahmanahood be so difficult of
attainment by the three classes (Kshatriyas, Vaisyas and Sudras), how
then did the high souled Viswamitra, O king, though a Kshatriya (by
birth), attain to the status of a Brahmana? I desire to know this, O
sire. Therefore, do thou truly relate this matter to me. That powerful
man, O sire, by virtue of his austerities, destroyed in a moment the
hundred sons of the high-souled Vasishtha. While under the influence of
anger, he created numerous evil spirits and Rakshasas of mighty vigour
and resembling the great destroyer Kala himself. The great and learned
race of Kusika, numbering hundreds of regenerate sages and belauded by
the Brahmanas, was founded in this world of men by him. Sunasepha of
austere penances, the son of Richika, having been sought to be slain as
an animal in the great sacrifice of Amvarisha, obtained his deliverance
through Viswamitra. Harishchandra, having pleased the gods at a
sacrifice, became a son of the wise Viswamitra. For not having honoured
their eldest brother Devarat, whom Viswamitra got as a son from the gods,
the other fifty brothers of his were cursed, and all of them became
Chandalas. Trisanku, the son of Ikshwaku, through the curse of Vasistha
became a Chandala, and when abandoned by his friends, and remaining
suspended with his head downwards in the lower regions, was translated to
heaven at the pleasure of Viswamitra. Viswamitra had a large river, by
name Kausika, that was frequented by celestial Rishis. This sacred and
auspicious stream was frequented by the gods and regenerate Rishis. For
disturbing his devotions, the famous celestial nymph Rambha of fine
bracelets, was cursed and metamorphosed into a rock. Through fear of
Viswamitra the glorious Vasishtha, in olden times, binding himself with
creepers, threw himself down into a river and again rose released from
his bonds. In consequence of this, that large and sacred river become
thenceforth celebrated by the name of Vipasa. [3] He prayed to the
glorious and puissant Indra who was pleased with him and absolved him
from a curse. [4] Remaining on the northern side of the firmament, he
sheds his lustre from a position in the midst of the seven regenerate
Rishis, [5] and Dhruva the son of Uttanpada [6]. These are his achievements
as well as many others. O descendant of Kuru, as they were performed by a
Kshatriya, my curiosity has been roused in this matter. Therefore, O
foremost one of Bharata's race, do thou relate this matter to me truly.
How without casting off his corporeal frame and taking another tenement
of flesh could he become a Brahmana? Do thou, O sire, truly relate this
matter to me as thou hast related to me the story of Matanga. Matanga was
born as a Chandala, [7] and could not attain to Brahmanahood,(with all his
austerities) but how could this man attain to the status of a Brahmana?"



SECTION IV

"Bhishma said, 'Listen truly in detail, O son of Pritha, how in olden
times Viswamitra attained to the status of a Brahmana Rishi. There was, O
foremost of Bharata's descendants, in the race of Bharata, a king of the
name of Ajamida, who performed many sacrifices and was the best of all
virtuous men. His son was the great king named Jahnu. Ganga was the
daughter of this high-minded prince. The farfamed and equally virtuous
Sindhudwipa was the son of this prince. From Sindhudwipa sprung the great
royal sage Valakaswa. His son was named Vallabha who was like a second
Dharma in embodied form. His son again was Kusika who was refulgent with
glory like unto the thousand-eyed Indra. Kusika's son was the illustrious
King Gadhi who, being childless and desiring to have a son born unto him,
repaired to the forest. Whilst living there, a daughter was born unto
him. She was called Satyavati by name, and in beauty of appearance she
had no equal on Earth. The illustrious son of Chyavana, celebrated by the
name of Richika, of the race of Bhrigu, endued with austere penances,
sought the hand of this lady. Gadhi, the destroyer of his enemies,
thinking him to be poor, did not bestow her in marriage upon the
high-souled Richika. But when the latter, thus dismissed, was going away,
the excellent king, addressing him said,--'If thou givest me a marriage
dower thou shalt have my daughter for thy wife.'

"Richika said, 'What dower, O king, shall I offer thee for the hand of
thy daughter? Tell me truly, without feeling any hesitation in the
matter. Gadhi said,--'O descendant of Bhrigu, do thou give me a thousand
horses fleet as the wind, and possessing the hue of moon-beams, and each
having one ear black.'

"Bhishma said, 'Then that mighty son of Chyavana who was the foremost of
Bhrigu's race, besought the deity Varuna, the son of Aditi, who was the
lord of all the waters.--O best of gods, I pray to thee to give me a
thousand horses, all endued with the speed of the wind and with
complexion as effulgent as the moon's, but each having one ear black. The
god Varuna, the son of Aditi, said to that excellent scion of Bhrigu's
race,--Be it so. Wheresoever thou shalt seek, the horses shalt arise (in
thy presence).--As soon as Richika thought of them, there arose from the
waters of Ganga thousand high-mettled horses, as lustrous in complexion
as the moon. Not far from Kanyakubja, the sacred bank of Ganga is still
famous among men as Aswatirtha in consequence of the appearance of those
horses at that place. Then Richika, that best of ascetics, pleased in
mind, gave those thousand excellent horses unto Gadhi as the
marriage-dower. King Gadhi, filled with wonder and fearing to be cursed,
gave his daughter, bedecked with jewels, unto that son of Bhrigu. That
foremost of regenerate Rishis accepted her hand in marriage according to
the prescribed rites. The princess too was well-pleased at finding
herself the wife of that Brahmana. That foremost of regenerate Rishis, O
Bharata, was well pleased with her conduct and expressed a wish to grant
her boon. The princess, O excellent king, related this to her mother. The
mother addressed the daughter that stood before her with down-cast eyes,
saving,--It behoves thee, O my daughter, to secure a favour for me also
from thy husband. That sage of austere penances is capable of granting a
boon to me, the boon, viz. of the birth of a son to me.--Then, O king,
returning quickly to her husband Richika, the princess related to him all
that had been desired by her mother. Richika said,--By my favour, O
blessed one, she will soon give birth to a son possessed of every virtue.
May thy request be fulfilled. Of thee too shall be born a mighty and
glorious son who, endued with virtue, shall perpetuate my race. Truly do
I say this unto thee! When you two shall bathe in your season, she shall
embrace a peepul tree, and thou, O excellent lady, shalt likewise embrace
a fig tree, and by so doing shall ye attain the object of your desire. O
sweetly-smiling lady, both she and you shall have to partake of these two
sacrificial offerings (charu) [8]rated with hymns, and then shall ye
obtain sons (as desired).--At this, Satyavati, delighted at heart, told
her mother all that had been said by Richika as also of the two balls of
charu. Then the mother, addressing her daughter Satyavati, said:--O
daughter, as I am deserving of greater consideration from thee than thy
husband, do thou obey my words. The charu, duly consecrated with hymns,
which thy husband has given to thee, do thou give unto me and thyself
take the one that has been prescribed for me. O sweetly-smiling one of
blameless character, if thou hast any respect for my word, let us change
the trees respectively designed for us. Every one desires to possess an
excellent and stainless being for his own son. The glorious Richika too
must have acted from a similar motive in this matter, as will appear in
the end. For this reason, O beautiful girl, my heart inclines towards thy
charu, and thy tree, and thou too shouldst consider how to secure an
excellent brother for thyself.--The mother and the daughter Satyavati
having acted in this way, they both, O Yudhishthira, became big with
child. And that great Rishi, the excellent descendant of Bhrigu, finding
his wife quick with child, was pleased at heart, and addressing her,
said,--O excellent lady, thou hast not done well in exchanging the charu
as will soon become apparent. It is also clear that thou hast changed the
trees. I had placed the entire accumulated energy of Brahma in thy charu
and Kshatriya energy in the charu of thy mother. I had so ordered that
thou wouldst give birth to a Brahmana whose virtues would be famous
throughout the three worlds, and that she (thy mother) would give birth
to an excellent Kshatriya. But now, O excellent lady, that thou hast
reversed the order (of the charu) so, thy mother will give birth to an
excellent Brahmana and thou too, O excellent lady, will give birth to a
Kshatriya terrible in action. Thou hast not done will, O lady, by acting
thus out of affection for thy mother.--Hearing this, O king the excellent
lady Satyavati, struck with sorrow, fell upon the ground like a beautiful
creeper cut in twain. Regaining her senses and bowing unto her lord with
head (bent), the daughter of Gadhi said to her husband, that foremost one
of Bhrigu's race,--O regenerate Rishi, O thou that art foremost amongst
those versed in Brahma, do thou take pity on me, thy wife, who is thus
appeasing thee and so order that a Kshatriya son may not be born unto me.
Let my grandson be such a one as will be famous for his terrible
achievements, if it be thy desire, but not my son, O Brahmana. Do thou
confer this favour on me.--Be it so,--said that man of austere penances
to his wife and then, O king, she gave birth to a blessed son named
Jamadagni. The celebrated wife of Gadhi too gave birth to the regenerate
Rishi Viswamitra versed in the knowledge of Brahma, by favour of that
Rishi. The highly devout Viswamitra, though a Kshatriya, attained to the
state of a Brahmana and became the founder of a race of Brahmanas. His
sons became high-souled progenitors of many races of Brahmanas who were
devoted to austere penances, learned in the Vedas, and founders, of many
clans. The adorable Madhuchcchanda and the mighty Devrat, Akshina,
Sakunta, Vabhru, Kalapatha, the celebrated Yajnavalkya, Sthula of high
vows, Uluka, Mudgala, and the sage Saindhavayana, the illustrious
Valgujangha and the great Rishi Galeva, Ruchi, the celebrated Vajra, as
also Salankayana, Liladhya and Narada, the one known as Kurchamuka, and
Vahuli, Mushala, as also Vakshogriva, Anghrika, Naikadrik, Silayupa,
Sita, Suchi, Chakraka, Marrutantavya, Vataghna, Aswalayana, and
Syamayana, Gargya, and Javali, as also Susruta, Karishi, Sangsrutya, and
Para Paurava, and Tantu, the great sage Kapila, Tarakayana, Upagahana,
Asurayani, Margama, Hiranyksha, Janghari, Bhavravayani, and Suti,
Bibhuti, Suta, Surakrit, Arani, Nachika, Champeya, Ujjayana, Navatantu,
Vakanakha, Sayanya, Yati, Ambhoruha, Amatsyasin, Srishin, Gardhavi
Urjjayoni, Rudapekahin, and the great Rishi Naradin,--these Munis were
all sons of Viswamitra and were versed in the knowledge of Brahma. O king
Yudhishthira, the highly austere and devout Viswamitra, although a
Kshatriya (by descent), became a Brahmana for Richika having placed the
energy of supreme Brahma (in the charu), O foremost prince of Bharata's
race, I have now related to you, with all details, the story of the birth
of Viswamitra who was possessed of energy of the sun, the moon, and the
fire-god. O best of kings, if thou hast any doubt with regard to any
other matter, do thou let me know it, so that I may remove it.'"



SECTION V

"Yudhishthira said, 'O thou that knowest the truths of religion, I wish
to hear of the merits of compassion, and of the characteristics of devout
men. Do thou, O sire, describe them to me.'

"Bhishma said, In this connection, this ancient legend, the story of
Vasava and the high-minded Suka, is cited as an illustration. In the
territories of the king of Kasi, a fowler, having poisoned arrows with
him went out of his village on a hunting excursion in search of
antelopes. Desirous of obtaining, meat, when in a big forest in pursuit
of the chase, he discovered a drove of antelopes not far from him, and
discharged his arrow at one of them. The arrows of that folder of
irresistible arms, discharged for the destruction of the antelope, missed
its aim and pierced a mighty forest-tree. The tree, violently pierced
with that arrow tipped with virulent poison, withered away, shedding its
leaves and fruits. The tree having thus withered a parrot that had lived
in a hollow of its trunk all his life, did not leave his nest out of
affection for the lord of the forest. Motionless and without food silent
and sorrowful, that grateful and virtuous parrot also withered away with
the tree. The conqueror of Paka (Indra) was struck with wonder upon
finding that high-souled, and generous-hearted bird thus uninfluenced by
misery or happiness and possessing extraordinary resolution. Then the
thought arose in Sakra's mind,--How could this bird come to possess
humane and generous feelings which are impossible in one belonging to the
world of lower animals? Perchance, there is nothing wonderful in the
matter, for all creatures are seen to evince kindly and generous feelings
towards others.--Assuming then the shape of a Brahmana, Sakra descended
on the Earth and addressing the bird, said,--O Suka, O best of birds, the
grand-daughter (Suki) of Daksha has become blessed (by having thee as her
offspring). I ask thee, for what reason dost thou not leave this withered
tree?--Thus questioned, the Suka bowed unto him and thus
replied:--Welcome to thee O chief of the gods, I have recognised thee by
the merit of my austere penances--Well-done, well-done!--exclaimed the
thousand-eyed deity. Then the latter praised him in his mind, saying,--O,
how wonderful is the knowledge which he possesses.--Although the
destroyer of Vala knew that parrot to be of a highly virtuous character
and meritorious in action, he still enquired of him about the reason of
his affection for the tree. This tree is withered and it is without
leaves and fruits and is unfit to be the refuge of birds. Why dost thou
then cling to it? This forest, too, is vast and in this wilderness there
are numerous other fine trees whose hollows are covered with leaves and
which thou canst choose freely and to thy heart's content. O patient one
exercising due discrimination in thy wisdom, do thou forsake this old
tree that is dead and useless and shorn of all its leaves and no longer
capable of any good.'"

"Bhishma said, 'The virtuous Suka, hearing these words of Sakra, heaved a
deep sigh and sorrowfully replied unto him, saying--O consort of Sachi,
and chief of the gods, the ordinances of the deities are always to be
obeyed. Do thou listen to the reason of the matter in regard to which
thou hast questioned me. Here, within this tree, was I born, and here in
this tree have I acquired all the good traits of my character, and here
in this tree was I protected in my infancy from the assaults of my
enemies. O sinless one, why art thou, in thy kindness, tampering with the
principle of my conduct in life? I am compassionate, and devoutly intent
on virtue, and steadfast in conduct. Kindliness of feeling is the great
test of virtue amongst the good, and this same compassionate and humane
feeling is the source of perennial felicity to the virtuous. All the gods
question thee to remove their doubts in religion, and for this reason, O
lord, thou hast been placed in sovereignty over them all. It behoves thee
not, O thousand-eyed one, to advise me now to abandon this tree for ever.
When it was capable of good, it supported my life. How can I forsake it
now?--The virtuous destroyer of Paka, pleased with these well-meant words
of the parrot, thus said to him:--I am gratified with thy humane and
compassionate disposition. Do thou ask a boon of me.--At this, the
compassionate parrot craved this boon of him, saying,--Let this tree
revive.--Knowing the great attachment of the parrot to that tree and his
high character, Indra, well-pleased, caused the tree to be quickly
sprinkled over with nectar. Then that tree became replenished and
attained to exquisite grandeur through the penances of the parrot, and
the latter too, O great king, at the close of his life, obtained the
companionship of Sakra by virtue of that act of compassion. Thus, O lord
of men, by communion and companionship with the pious, people attain all
the objects of their desire even as the tree die through its
companionship with the parrot.'"



SECTION VI

"Yudhishthira said, 'Tell me, O learned sire that art versed in all the
scriptures, of Exertion and Destiny which is the most powerful?'

"Bhishma said, 'This ancient story of the conversation of Vasishtha and
Brahma, O Yudhishthira, is an illustration in point. In olden times the
adorable Vasishtha enquired of Brahma as to which among these two, viz.,
the Karma of a creature acquired in this life, or that acquired in
previous lives (and called Destiny), is the more potent in shaping his
life. Then, O king, the great god Brahma, who had sprung from the
primeval lotus, answered him in these exquisite and well-reasoned words,
full of meaning.'"

"Brahma said, 'Nothing comes into existence without seed. Without seed,
fruits do not grow. From seeds spring other seeds. Hence are fruits known
to be generated from seeds. Good or bad as the seed is that the
husbandman soweth in his field, good or bad are the fruits that he reaps.
As, unsown with seed, the soil, though tilled, becomes fruitless, so,
without individual Exertion, Destiny is of no avail. One's own acts are
like the soil, and Destiny (or the sum of one's acts in previous births)
is compared to the seed. From the union of the soil and the seed doth the
harvest grow. It is observed every day in the world that the doer reaps
the fruit of his good and evil deeds; that happiness results from good
deeds, and pain from evil ones; that acts, when done, always fructify;
and that, if not done, no fruit arises. A man of (good) acts acquires
merits with good fortune, while an idler falls away from his estate, and
reaps evil like the infusion of alkaline matter injected into a wound. By
devoted application, one acquires beauty, fortune, and riches of various
kinds. Everything can be secured by Exertion: but nothing can be gained
through Destiny alone, by a man that is wanting in personal Exertion.
Even so does one attain to heaven, and all the objects of enjoyment, as
also the fulfilment of one's heart's desires by well-directed individual
Exertion. Al! the luminous bodies in the firmament, all the deities, the
Nagas, and the Rakshasas, as also the Sun and the Moon and the Winds,
have attained to their high status by evolution from man's status,
through dint of their own action. Riches, friends, prosperity descending
from generation to generation, as also the graces of life, are difficult
of attainment by those that are wanting in Exertion. The Brahmana attains
to prosperity by holy living, the Kshatriya by prowess, the Vaisya by
manly exertion, and the Sudra by service. Riches and other objects of
enjoyment do not follow the stingy, nor the impotent, nor the idler. Nor
are these ever attained by the man that is not active or manly or devoted
to the exercise of religious austerities. Even he, the adorable Vishnu,
who created the three worlds with the Daityas and all the gods, even He
is engaged in austere penances in the bosom of the deep. If one's Karma
bore no fruit, then all actions would become fruitless, and relying on
Destiny men would become idlers. He who, without pursuing the human modes
of action, follows Destiny only, acts in vain, like unto the woman that
has an impotent husband. In this world the apprehension that accrues from
performance of good or evil actions is not so great if Destiny be
unfavourable as one's apprehension of the same in the other world if
Exertion be wanting while here. [9] Man's powers, if properly exerted,
only follow his Destiny, but Destiny alone is incapable of conferring any
good where Exertion is wanting. When it is seen that even in the
celestial regions, the position of the deities themselves is unstable,
how would the deities maintain their own position or that of others
without proper Karma? The deities do not always approve of the good deeds
of others in this world, for, apprehending their own overthrow, they try
to thwart the acts of others. There is a constant rivalry between the
deities and the Rishis, and if they all have to go through their Karma,
still it can never be averted that there is no such thing as Destiny, for
it is the latter that initiates all Karma. How does Karma originate, if
Destiny form the prime spring of human action? (The answer is) that by
this means, an accretion of many virtues is made even in the celestial
regions. One's own self is one's friend and one's enemy too, as also the
witness of one's good and evil deeds. Good and evil manifest themselves
through Karma. Good and evil acts do not give adequate results.
Righteousness is the refuge of the gods, and by righteousness is
everything attained. Destiny thwarts not the man that has attained to
virtue and righteousness.

In olden times, Yayati, falling from his high estate in heaven descended
on the Earth but was again restored to the celestial regions by the good
deeds of his virtuous grandsons. The royal sage Pururavas, celebrated as
the descendant of Ila, attained to heaven through the intercession of the
Brahmanas. Saudasa, the king of Kosala, though dignified by the
performance of Aswamedha and other sacrifices, obtained the status of a
man-eating Rakshasa, through the curse of a great Rishi. Aswatthaman and
Rama, though both warriors and sons of Munis, failed to attain to heaven
by reason of their own actions in this world. Vasu, though he performed a
hundred sacrifices like a second Vasava, was sent to the nethermost
regions, for making a single false statement. Vali, the son of Virochana,
righteously bound by his promise, was consigned to the regions under the
Earth, by the prowess of Vishnu. Was not Janamejaya, who followed the
foot-prints of Sakra, checked and put down by the gods for killing a
Brahmana woman? Was not the regenerate Rishi Vaisampayana too, who slew a
Brahmana in ignorance, and was polluted by the slaughter of a child, put
down by the gods? In olden times the royal sage Nriga became transmuted
into a lizard. He had made gifts of kine unto the Brahmanas at his great
sacrifice, but this availed him not. The royal sage Dhundhumara was
overwhelmed with decrepitude even while engaged in performing his
sacrifices, and foregoing all the merits thereof, he fell asleep at
Girivraja. The Pandavas too regained their lost kingdom, of which they
had been deprived by the powerful sons of Dhritarashtra, not through the
intercession of the fates, but by recourse to their own valour. Do the
Munis of rigid vows, and devoted to the practice of austere penances,
denounce their curses with the aid of any supernatural power or by the
exercise of their own puissance attained by individual acts? All the good
which is attained with difficulty in this world is possessed by the
wicked, is soon lost to them. Destiny does not help the man that is
steeped in spiritual ignorance and avarice. Even as a fire of small
proportions, when fanned by the wind, becomes of mighty power, so does
Destiny, when joined with individual Exertion, increase greatly (in
potentiality). As with the diminution of oil in the lamp its light is
extinguished so does the influence of Destiny is lost if one's acts stop.
Having obtained vast wealth, and women and all the enjoyments of this
world, the man, without action is unable to enjoy them long, but the
high-souled man, who is even diligent, is able to find riches buried deep
in the Earth and watched over by the fates. The good man who is prodigal
(in religious charities and sacrifices) is sought by the gods for his
good conduct, the celestial world being better than the world of men, but
the house of the miser though abounding in wealth is looked upon by the
gods as the house of dead. The man that does not exert himself is never
contented in this world nor can Destiny alter the course of a man that
has gone wrong. So there is no authority inherent in Destiny. As the
pupil follows one's own individual perception, so the Destiny follows
Exertion. The affairs in which one's own Exertion is put forth, there
only Destiny shows its hand. O best of Munis, I have thus described all
the merits of individual Exertion, after having always known them in
their true significance with the aid of my yogic insight. By the
influence of Destiny, and by putting forth individual Exertion, do men
attain to heaven. The combined aid of Destiny and Exertion, becomes
efficacious.'"



SECTION VII

"Yudhishthira said, 'O the best of Bharata's race and the foremost of
great men, I wish to know what the fruits are of good deed. Do thou
enlighten me on this point.'"

"Bhishma said, 'I shall tell thee what thou hast asked. Do thou, O
Yudhishthira, listen to this which constitutes the secret knowledge of
the Rishis. Listen to me as I explain what the ends, long coveted, are
which are attained by men after death. Whatever actions are performed by
particular corporeal beings, the fruits thereof are reaped by the doers
while endued with similar corporeal bodies; for example, the fruits of
actions done with mind are enjoyed at the time of dreams, and those of
actions performed physically are enjoyed in the working state physically.
In whatever states creatures perform good or evil deeds, they reap the
fruits thereof in similar states of succeeding lives. No act done with
the aid of the five organs of sensual perception, is ever lost. The five
sensual organs and the immortal soul which is the sixth, remain its
witnesses. One should devote one's eye to the service of the guest and
should devote one's heart on the same; one should utter words that are
agreeable; one should also follow and worship (one's guest). This is
called Panchadakshin Sacrifice, (the sacrifice with five gifts). He who
offers good food to the unknown and weary travellers fatigued by a long
journey, attains to great merit. Those that use the sacrificial platform
as their only bed obtain commodious mansions and beds (in subsequent
births). Those that wear only rags and barks of trees for dress, obtain
good apparel and ornaments in next birth. One possessed of penances and
having his soul on Yoga, get vehicles and riding animals (as the fruit of
their renunciation in this life). The monarch that lies down by the side
of the sacrificial fire, attains to vigour and valour. The man who
renounces the enjoyment of all delicacies, attains to prosperity, and he
that abstains from animal food, obtains children and cattle, He who lies
down with his head downwards, or who lives in water, or who lives
secluded and alone in the practice of Brahmacharya, attains to all the
desired ends. He who offers shelter to a guest and welcomes him with
water to wash his feet as also with food, light and bed, attains to the
merits of the sacrifice with the five gifts. He who lays himself down on
a warrior's bed on the battle-field in the posture of a warrior, goes to
those eternal regions where all the objects of desire are fulfilled. A
man, O king, attains to riches that makes charitable gifts. One secures
obedience to one's command by the vow of silence, all the enjoyments of
life by practice of austerities, long life by Brahmacharya, and beauty,
prosperity and freedom from disease by abstaining from injury to others.
Sovereignty falls to the lot of those that subsist on fruits and roots
only. Residence in heaven is attained by those that live on only leaves
of trees. A man, O king, is said to obtain happiness, by abstention from
food. By confining one's diet to herbs alone, one becomes possessed of
cows. By living on grass one attains to the celestial regions. By
foregoing all intercourse with one's wife and making ablutions three
times during the day and by inhaling the air only for purposes of
subsistence, one obtains the merit of a sacrifice. Heaven is attained by
the practice of truth, nobility of birth by sacrifices. The Brahmana of
pure practices that subsists on water only, and performs the Agnihotra
ceaselessly, and recites the Gayatri, obtains a kingdom. By abstaining
food or by regulating it, one attains to residence in heaven. O king, by
abstaining from all but the prescribed diet while engaged in sacrifices,
and by making pilgrimage for twelve years, one attains to a place better
than the abodes reserved for heroes. By reading all the Vedas, one is
instantly liberated from misery, and by practising virtue in thought, one
attains to the heavenly regions. That man who is able to renounce that
intense yearning of the heart for happiness and material enjoyments,--a
yearning that is difficult of conquest by the foolish and that doth not
abate with the abatement of bodily vigour and that clings like a fatal
disease unto him,--is able to secure happiness. As the young calf is able
to recognise its dam from among a thousand cows, so does the previous
acts of a man pursue him (in all his different transformations). As the
flowers and fruits of a tree, unurged by visible influences, never miss
their proper season, so does Karma done in a previous existence bring
about its fruits in proper time. With age, man's hair grows grey, his
teeth become loose; his eyes and ears too become dim in action; but the
only thing that does not abate is his desire for enjoyments. Prajapati is
pleased with those acts that please one's father, and the Earth is
pleased with those acts that please one's mother, and Brahma is adored
with those acts that please one's preceptor. Virtue is honoured by him
who honours these three. The acts of those that despise these three do
not avail them.'"

"Vaisampayana said, 'The princes of Kuru's race became filled with wonder
upon listening to this speech of Bhishma. All of them became pleased in
mind and overpowered with joy. As Mantras applied with a desire to win
victory, or the performance of the Shoma sacrifice made without proper
gifts, or oblations poured on the fire without proper hymns, become
useless and lead to evil consequences, even so sin and evil results flow
from falsehood in speech. O prince, I have thus related to thee this
doctrine of the fruition of good and evil acts, as narrated by the Rishis
of old. What else dost thou wish to hear?"



 SECTION VIII

"Yudhishthira said, 'Who are deserving of worship? Who are they unto whom
one may bow? Who are they, O Bharata, unto whom thou wouldst bend thy
head? Who, again, are they whom thou likest? Tell me all this, O prince.
What is that upon which thy mind dwells when affliction overwhelms thee?
Do thou discourse to me on what is beneficial here, that is, in this
region of human beings, as also hereafter.'" [10]

"Bhishma said, 'I like those regenerate persons whose highest wealth is
Brahman, whose heaven consists in the knowledge of the soul, and whose
penances are constituted by their diligent study of the Vedas. My heart
yearns after those in whose race persons, young and old diligently bear
the ancestral burthens without languishing under them. Brahmanas
well-trained in several branches of knowledge, self-controlled,
mild-speeched, conversant with the scriptures, well-behaved, possessed of
the knowledge of Brahman and righteous in conduct, discourse in
respectable assemblies like flights of swans. [11] Auspicious, agreeable,
excellent, and well-pronounced are the words, O Yudhishthira, which they
utter with a voice as deep as that of the clouds. Fraught with happiness
both temporal and spiritual, such words are uttered by them in the courts
of monarchs, themselves being received with honour and attention and
served with reverence by those rulers of men. Indeed, my heart yearns
after them who listen to the words uttered in assemblies or the courts of
kings by persons endued with knowledge and all desirable attributes, and
are respected by others. My heart, O monarch, always yearns after them
who, for the gratification of Brahmanas, O Yudhishthira, give unto them,
with devotion, food that is well-cooked and clean and wholesome. It is
easy to fight in battle, but not so to make a gift without pride or
vanity. In this world, O Yudhishthira, there are brave men and heroes by
hundreds. While counting them, he that is a hero in gifts should be
regarded as superior, O amiable one, if I had been even a vulgar
Brahmana, I would have regarded myself as very great, not to speak of one
born in a good Brahmana family endued with righteousness of conduct, and
devoted to penances and learning. There is no one, O son of Pandu, in
this world that is dearer to me than thou, O chief of Bharata's race but
dearer to me than thou are the Brahmanas. And since, O best of the Kurus,
the Brahmanas are very much dearer to me than thou, it is by that truth
that I hope to go to all those regions of felicity which have been
acquired by my sire Santanu. Neither my sire, nor my sire's sire, nor any
one else connected with me by blood, is dearer to me than the Brahmanas.
I do not expect any fruit, small or great, from my worship of the
Brahmanas (for I worship them as deities because they are deserving of
such worship). [12] In consequence of what I have done to the Brahmanas in
thought, word, and deed, I do not feel any pain now (even though I am
lying on a bed of arrows). People used to call me as one devoted to the
Brahmanas. This style of address always pleased me highly. To do good to
the Brahmanas is the most sacred of all sacred acts. I behold many
regions of beautitude waiting for me that have reverentially walked
behind the Brahmanas. Very soon shall I repair to those regions for
everlasting time, O son. In this world, O Yudhishthira, the duties of
women have reference to and depend upon their husbands. To a woman,
verily, the husband is the deity and he is the highest end after which
she should strive. As the husband is to the wife, even so are the
Brahmanas unto Kshatriyas. If there be a Kshatriya of full hundred years
of age and a good Brahmana child of only ten years, the latter should be
regarded as a father and the former as a son, for among the two, verily,
the Brahmana is superior. A woman in the absence of her husband, takes
his younger brother for her lord; even so the Earth, not having obtained
the: Brahmana, made the Kshatriya her lord. The Brahmanas should be
protected like sons and worshipped like sires or preceptors. Indeed, O
best of the Kurus, they should be waited upon with reverence even as
people wait with reverence upon their sacrificial or Homa fires. The
Brahmanas are endued with simplicity and righteousness. They are devoted
to truth. They are always engaged in the good of every creature. Yet when
angry they are like snakes of virulent poison. They should, for these
reasons, be always waited upon and served with reverence and humility.
One should, O Yudhishthira, always fear these two, viz. Energy and
Penances. Both these should be avoided or kept at a distance. The effects
of both are speedy. There is the superiority, however, of Penances, viz.,
that Brahmanas endued with Penances, O monarch, can, if angry, slay the
object of their wrath (regardless of the measure of Energy with which
that object may be endued). Energy and Penances, each of the largest
measure, become neutralised if applied against a Brahmana that has
conquered wrath. If the two,--that is, Energy and Penances,--be set
against each other, then destruction would overtake both but not
destruction without, a remnant, for while Energy, applied against
Penances, is sure to be destroyed without leaving a remnant. Penances
applied against Energy cannot be destroyed completely. [13] As the
herdsman, stick in hand, protects the herd, even so should the Kshatriya
always protect the Vedas and the Brahmanas. Indeed, the Kshatriya should
protect all righteous Brahmanas even as a sire protects his sons. He
should always have his eye upon the house of the Brahmanas for seeing
that their means of subsistence may not be wanting.'"



SECTION IX

"Yudhisthira said, 'O grandsire, O thou of great splendour, what do those
men become who, through stupefaction of intellect, do not make gifts unto
Brahmanas after having promised to make those gifts? O thou that art the
foremost of all righteous persons, do tell me what the duties are in this
respect. Indeed, what becomes the end of those wicked wights that do not
give after having promised to give.'"

"Bhishma said, 'The person that, after having promised, does not give, be
it little or much, has the mortification to see his hopes (in every
direction) become fruitless like the hopes of a eunuch in respect of
progeny. Whatever good acts such a person does between the day of his
birth and that of his death, O Bharata, whatever libations he pours on
the sacrificial fire, whatever gifts he makes, O chief of Bharata's race,
and whatever penances he performs all become fruitless. They that are
conversant with the scriptures declare this as their opinion, arriving at
it, O chief of the Bharatas, with the aid of a well-ordered
understanding. Persons conversant with the scriptures are also of opinion
that such a man may be cleansed by giving away a thousand horses with
ears of a dark hue. In this connection is cited the old narrative of the
discourse between a jackal and an ape. While both were human beings, O
scorcher of foes, they were intimate friends. After death one of them
became a jackal and the other an ape. Beholding the jackal one day eating
an animal carcase in the midst of a crematorium, the ape, remembering his
own and his friend's former birth as human beings, addressed him,
saying,--Verily, what terrible sin didst thou perpetrate in thy former
birth in consequence of which thou art obliged in this birth to feed in a
crematorium upon such repulsive fare as the putrid carcase of an
animal?--Thus addressed, the jackal replied unto the ape, saying,--Having
promised to give unto a Brahmana I did not make him the gift. It is for
that sin, O ape, that I have fallen into this wretched order of
existence. It is for that reason that, when hungry, I am obliged to eat
such food.'

"Bhishma continued, 'The jackal then, O best of men, addressed the ape
and said,--What sin didst thou commit for which thou hast become an ape?'

"The ape said, 'In my former life I used to appropriate the fruits
belonging to Brahmanas. Hence have I become an ape. Hence it is clear
that one possessed of intelligence and learning should never appropriate
what belongs to Brahmanas. Verily, as one should abstain from this, one
should avoid also all disputes with Brahmanas. Having promised, one
should certainly make the promised gift unto them.'

"Bhishma continued, 'I heard this, O king, from my preceptor while he was
engaged in discoursing upon the subject of Brahmanas. I heard this from
that righteous person when he recited the old and sacred declaration on
this topic. I heard this from Krishna also, O king, while he was engaged
in discoursing, O son of Pandu, upon Brahmanas. [14] The property of a
Brahmana should never be appropriated. They should always be let alone.
Poor, or miserly, or young in years, they should never be disregarded.
The Brahmanas have always taught me this. Having promised to make them a
gift, the gift should be made. A superior Brahmana should never be
disappointed in the matter of his expectations. A Brahmana, O king, in
whom an expectation has been raised, has, O king, been said to be like a
blazing fire. [15] That man upon whom a Brahmana with raised expectations
casts his eye, is sure, O monarch, to be consumed even as a heap of straw
is capable of being consumed by a blazing fire. [16] When the Brahmana,
gratified (with honours and gifts) by the king addresses the king in
delightful and affectionate words, he becomes, O Bharata, a source of
great benefit to the king, for he continues to live in the kingdom like a
physician combating against diverse ills of the body. [17] Such a Brahmana
is sure to maintain by his puissance and good wishes, the sons and
grandsons and animals and relatives and ministers and other officers and
the city and the provinces of the king. [18] Even such is the energy, so
great, of the Brahmana like unto that of the thousand-rayed Surya
himself, on the Earth. There-fore, O Yudhishthira, if one wishes to
attain to a respectable or happy order of being in one's next birth, one
should, having passed the promise to a Brahmana, certainly keep it by
actually making the gift to him. By making gifts to a Brahmana one is
sure to attain to the highest heaven. Verily, the making of gifts is the
highest of acts that one can achieve. By the gifts one makes to a
Brahmana, the deities and the pitris are supported. Hence one possessed
of knowledge should ever make gifts unto the Brahmanas. O chief of the
Bharatas, the Brahmana is regarded as the highest object unto whom gifts
should be made. At no time should a Brahmana be received without being
properly worshipped."



SECTION X

"Yudhisthira said, 'I wish to know, O royal sage, whether any fault is
incurred by one who from interested or disinterested friendship imparts
instructions unto a person belonging to a low order of birth! O
grandsire, I desire to hear this, expounded to me in detail. The course
of duty is exceedingly subtile. Men are often seen to be stupefied in
respect of that course.'

"Bhishma said, 'In this connection, O king, I shall recite to thee, in
due order, what I heard certain Rishis say in days of yore. Instruction
should not be imparted unto one that belongs to a low or mean caste. It
is said that the preceptor who imparts instruction to such a person
incurs great fault. Listen to me, O chief of Bharata's race, as I recite
to thee, O Yudhishthira, this instance that occurred in days of old, O
monarch, of the evil consequences of the imparting of instruction unto a
low-born person fallen into distress. The incident which I shall relate
occurred in the asylum of certain regenerate sages that stood on the
auspicious breast of Himavat. There, on the breast of that prince of
mountains, was a sacred asylum adorned with trees of diverse kinds.
Overgrown also with diverse species of creepers and plants, it was the
resort of many animals and birds. Inhabited by Siddhas and Charanas also,
it was exceedingly delightful in consequence of the woods that flowered
these at every season. Many were the Brahmacharins that dwelt there, and
many belonging to the forest mode of life. Many also were the Brahmanas
that took up their residence there, that were highly blessed and that
resembled the sun or the fire in energy and effulgence. Ascetics of
diverse kinds, observant of various restraints and vows, as also others,
O chief of the Bharatas, that had undergone Diksha and were frugal in
fare and possessed of cleansed souls, took up their residence there.
Large numbers of Valakhilyas and many that were observant of the vow of
Sanyasa also, used to dwell there. The asylum, in consequence of all
this, resounded with the chanting of the Vedas and the sacred Mantras
uttered by its inhabitants. Once upon a time a Sudra endued with
compassion for all creatures, ventured to come into that asylum. Arrived
at that retreat, he was duly honoured by all the ascetics. Beholding
those ascetics of diverse classes that were endued with great energy,
that resembled the deities (in purity and power), and that were observing
diverse kinds of Diksha, O Bharata, the Sudra became highly pleased at
heart. Beholding everything, O chief of Bharata's race, the Sudra felt
inclined to devote himself to the practice of penances. Touching the feet
of the Kulapati (the head man of the group), O Bharata, he addressed him
saying, [19] 'Through thy grace, O foremost of regenerate persons, I
desire, to learn (and practise) the duties of religion. It behoveth thee,
O illustrious one, to discourse to me on those duties and introduce me
(by performing the rites of initiation) into a life of Renunciation. I am
certainly inferior in colour, O illustrious one, for I am by caste a
Sudra, O best of men. I desire to wait upon and serve you here. Be
gratified with me that humbly seek thy shelter.'"

"The Kulapati said, 'It is impossible that a Sudra should live here
adopting the marks specially intended for those practising lives of
Renunciation. If it pleases thee, thou mayest stay here, engaged in
waiting upon and serving us. Without doubt, by such service thou shalt
attain to many regions of high felicity.'"

"Bhishma continued, 'Thus addressed by the ascetic, the Sudra began to
reflect in his mind, O king, saying, How should I now act? Great is my
reverence for those religious duties that lead to merit. Let this,
however, be settled, that I shall do what would be for my benefit.' [20]
Proceeding to a spot that was distant from that asylum, he made a hut of
the twigs and leaves of trees. Erecting also a sacrificial platform, and
making a little space for his sleep, and some platforms for the use of
the deities, he began, O chief of the Bharatas, to lead a life regulated
by rigid observances and vows and to practise penances, abstaining
entirely from speech all the while. He began to perform ablutions thrice
a day, observe other vows (in respect of food and sleep), make sacrifices
to the deities, pour libations on the sacrificial fire, and adore the
worship and deities in this way. Restraining all carnal desires, living
abstemiously upon fruits and roots, controlling all his senses, he daily
welcomed and entertained all that came to his retreat as guests, offering
them herbs and fruits that grew plentifully around. In this way he passed
a very long time in that hermitage of his. [21] One day an ascetic came to
that Sudra's retreat for the purpose of making his acquaintance. The
Sudra welcomed and worshipped the Rishi with due rites, and gratified him
highly. Endued with great energy, and possessed of a righteous soul, that
Rishi of rigid vows conversed with his host on many agreeable subjects
and informed him of the place whence he had come. In this way, O chief of
the Bharatas, that Rishi, O best of men, came into the asylum of the
Sudra times out of a number for the object of seeing him. On one of these
occasions, the Sudra, O king, addressing the Rishi said,--I desire to
perform the rites that are ordained for the Pitris. Do thou instruct me
kindly in this matter.--Very well,--the Brahmana said in reply unto him,
O monarch. The Sudra then, purifying himself by a bath, brought water for
the Rishi to wash his feet, and he also brought some Kusa grass, and wild
herbs and fruits, and a sacred seat, and the seat called Vrishi. The
Vrishi, however, was placed by the Sudra towards the south, with his head
turned to the west. Beholding, this and knowing that it was against the
ordinance, the Rishi addressed the Sudra, saying,--Place the Vrishi with
its head turned towards the East, and having purified thyself, do thou
sit with thy face turned towards the north--The Sudra did everything as
the Rishi directed. Possessed of great intelligence, and observant of
righteousness, the Sudra received every direction, about the Sraddha, as
laid down in the ordinance, from that Rishi endued with penances
regarding the manner of spreading the Kusa grass, and placing the
Arghyas, and as regards the rites to be observed in the matter of the
libations to be poured and the food to be offered. After the rites in
honour of the Pitris had been accomplished, the Rishi, was dismissed by
the Sudra, whereupon he returned to his own abode. [22] After a long time,
the whole of which he passed in the practice of such penances and vows,
the Sudra ascetic met with his death in those woods. In consequence of
the merit he acquired by those practices, the Sudra in the next life,
took birth in the family of a great king, and in course of time became
possessed of great splendour. The regenerate Rishi also, when the time
came, paid his debt in Nature. In his next life, O chief of Bharata's
race, he took birth in the family of a priest. It was in this way that
those two, viz., that Sudra who had passed a life of penances and that
regenerate Rishi who had in kindness given the former some instructions
in the matter of the rites performed in honour of the Pitris, became
reborn, the one as scion of a royal race and the other as the member of a
priestly family. Both of them began to grow and both acquired great
knowledge in the usual branches of study. The Brahmana became well versed
in the Vedas as also in the Atharvans. [23] In the matter, again of all
sacrifices ordained in the Sutras, of that Vedanga which deals with
religious rites and observances, astrology and astronomy the reborn Rishi
attained great excellence. In the Sankhya philosophy too he began to take
great delight. Meanwhile, the reborn Sudra who had become a prince, when
his father, the king died, performed his last rites; and after he had
purified himself by accomplishing all the obsequial ceremonies, he was
installed by the subjects of his father as their king on his paternal
throne. But soon after his own installation as king, he installed the
reborn Rishi as his priest. Indeed, having made the Brahmana his priest,
the king began to pass his days in great happiness. He ruled his kingdom
righteously and protected and cherished all his subjects. Everyday,
however, the king on the occasion of receiving benedictions from his
priest as also of the performance of religious and other sacred rites,
smiled or laughed at him loudly. In this way, O monarch, the reborn Sudra
who had become a king, laughed at sight of his priest on numberless
occasions. [24] The priest, marking that the king always smiled or laughed
whenever he happened to cast his eyes on him, became angry. On one
occasion he met the king in a place where there was nobody else. He
pleased the king by agreeable discourse. Taking advantage of that moment,
O chief of Bharata's race, the priest addressed the king, saying,--'O
thou of great splendour, I pray thee to grant me a single boon.'

"The king said, 'O best of regenerate persons, I am ready to grant thee a
hundred of boons, what dost thou say then of one only? From the affection
I bear thee and the reverence in which I hold thee, there is nothing that
I cannot give thee.'

"The priest said, 'I desire to have only one boon, O king, thou hast been
pleased with me. Swear that thou wouldst tell me the truth instead of any
untruth.'

"Bhishma continued, 'Thus addressed by the priest, O Yudhishthira, the
king said unto him--So be it. If what thou wouldst ask me be known to me,
I shall certainly tell thee truly. If on the other hand, the matter be
unknown to me, I shall not say anything.'

"The priest said, 'Every day, on occasions of obtaining my benedictions,
when, again, I am engaged in the performance of religious rites on thy
behalf, on occasions also of the Homa and other rites of propitiation,
why is it that thou laughest upon beholding me? Seeing thee laugh at me
on all occasions, my mind shrinks with shame. I have caused thee to
swear, O king, that thou wouldst answer me truly. It does not behove thee
to say what is untrue. There must be some grave reason for thy behaviour.
Thy laughter cannot be causeless. Great is my curiosity to know the
reason. Do thou speak truly unto me.'

"The king said, 'When thou hast addressed me in this strain, O regenerate
one, I am bound to enlighten thee, even if the matter be one that should
not be divulged in thy hearing. I must tell thee the truth. Do thou
listen to me with close attention, O regenerate one. Listen to me, O
foremost of twice-born persons, as I disclose to thee what happened (to
us) in our former births. I remember that birth. Do thou listen to me
with concentrated mind. In my former life I was a Sudra employed in the
practice of severe penances. Thou, O best of regenerate persons, wert a
Rishi of austere penances. O sinless one, gratified with me, and impelled
by the desire of doing me good, thou, O Brahmana, wert pleased to give me
certain instructions in the rites I performed (on one occasion) in honour
of my Pitris. The instructions thou gayest me were in respect of the
manner of spreading the Vrishi and the Kusa blades and of offering
libations and meat and other food to the manes, O foremost of ascetics.
In consequence of this transgression of thine thou hast taken birth as a
priest, and I have taken birth as a king, O foremost of Brahmanas. Behold
the vicissitudes that Time brings about. Thou hast reaped this fruit in
consequence of thy having instructed me (in my former birth). It is for
this reason, O Brahmana, that I smile at sight of thee, O foremost of
regenerate persons. I do not certainly laugh at thee from desire of
disregarding thee. Thou art my preceptor. [25] At this change of condition
I am really very sorry. My heart burns at the thought. I remember our
former births, hence do I laugh at sight of thee. Thy austere penances
were all destroyed by the instructions thou gayest me. Relinquishing thy
present office of priest, do thou endeavour to regain a superior birth.
Do thou exert so that thou mayst not obtain in thy next life a birth
meaner than thy present one. Take as much wealth as thou wishest. O
learned Brahmana, and cleanse thy soul, O best of men.'

"Bhishma continued, 'Dismissed by the king (from the office of priest),
the Brahmana made many gifts, unto persons of his own order, of wealth
and land and villages. He observed many rigid and severe vows as laid
down by the foremost of Brahmanas. He sojourned to many sacred waters and
made many gifts unto Brahmanas in those places. Making gifts of kine unto
persons of the regenerate order, his soul became cleansed and he
succeeded in acquiring a knowledge of it. Repairing to that very asylum
whither he had lived in his former birth, he practised very severe
penances. As the consequence of all this, O foremost of kings, that
Brahmana succeeded in attaining to the highest success. He became an
object of veneration with all the ascetics that dwelt in that asylum. In
this way, O best of monarchs, that regenerate Rishi fell into great
distress. Unto Sudras, therefore, the Brahmanas should never give
instructions. Hence, O king, the Brahmana should avoid imparting
instructions (to such as are low-born), for it was by imparting
instruction to a low-born person a Brahmana came to grief. O best of
kings, the Brahmana should never desire to obtain instruction from, or
impart instruction to, a person that belongs to the lowest order.
Brahmanas and Kshatriyas and Vaisyas, the three orders, are regarded as
twice-born. By imparting instruction unto these, a Brahmana does not
incur any fault. They, therefore, that are good, should never discourse
on any subject, for imparting any instruction, before persons of the
inferior order. The course of morality is exceedingly subtile and
incapable of being comprehended by persons of uncleansed souls. It is for
this reason that ascetics adopt the vow of silence, and being respected
by all, pass through Diksha (initiation) without indulging in speech. [26]
For fear of saying what is incorrect or what may offend, ascetics often
forego speech itself. Even men that are righteous and possessed of every
accomplishment, and endued with truth and simplicity of behaviour, have
been known to incur great fault in consequence of words spoken
improperly. Instruction should never be imparted on anything unto any
person. If in consequence of the instructions imparted, the instructed
commit any sin, that sin, attaches to the Brahmana who imparted the
instruction. The man of wisdom, therefore, that desires to earn merit,
should always act with wisdom. That instruction which is imparted in
barter for money always pollutes the instructor. [27] Solicited by others,
one should say only what is correct after settling it with the aid of
reflection. One should impart instruction in such a way that one may, by
imparting it, earn merit. I have thus told thee everything respecting the
subject of instructions. Very often persons become plunged into great
afflictions in consequence of imparting instructions. Hence it is meet
that one should abstain from giving instruction unto others.'"



SECTION XI

"Yudhishthira said, 'Tell me, O grandsire, in what kind of man or woman,
O chief of the Bharatas, does the goddess of prosperity always reside?'

"Bhishma said, 'I shall, in this connection, narrate to thee what
occurred and what I have heard. Once on a time, beholding the goddess of
prosperity blazing with beauty and endued with the complexion of the
lotus, the princess Rukmini the mother of Pradyumna that bore the device
of the Makara on his banner, filled with curiosity, asked this question
in the presence of Devaki's son. Who are those beings by whose side thou
stayest and whom thou favours? Who again, are those whom thou dost not
bless with favour. O thou that art dear unto Him that is the lord of all
creatures, tell me this truly, O thou that art equal to a great Rishi in
penances and puissance. Thus addressed by the princess, the goddess of
prosperity, with a face as beautiful as the moon, and moved by grace, in
the presence of him who has Garuda on his banner, said these words in
reply that were sweet and charming.'

"Sree said, 'O blessed lady, I always reside with him that is eloquent,
active, attentive to business, free from wrath, given to the worship of
the deities, endued with gratitude, has his passions under complete
control, and is high-minded in everything. I never reside with one that
is inattentive to business, that is an unbeliever, that causes an
intermixture of races in consequence of his lustfulness, that is
ungrateful, that is of impure practices, that uses harsh and cruel words,
that is a thief, that cherishes malice towards his preceptors and other
seniors, those persons that are endued with little energy, strength,
life, and honour, that are distressed at every trifle, and that always
indulge in wrath. I never reside with these that think in one strain and
act in a different one. [28] I never reside also with him who never
desires any acquisition for himself, of him who is so blinded as to rest
content with the lot in which he finds himself without any exertion or
with those that are contented with small acquisitions. I reside with
those that are observant of the duties of their own order, or those that
are conversant with the duties of righteousness, or those that are
devoted to the service of the aged or those that have their passions
under control, or those that are endued with cleansed souls or those that
observe the virtue of forgiveness, or those that are able and prompt in
action, or with such women as are forgiving and self-restrained. I reside
with those women also that are devoted to truth and sincerity and that
worship the deities. I do not reside with those women also that do not
attend to household furniture and provisions scattered all around the
house, and that always utter words contrary to the wishes of their
husbands. I always avoid those women that are fond of the houses of other
people and that have no modesty. On the other hand, I reside with those
women that are devoted to their husbands, that are blessed in behaviour,
and that are always decked in ornaments and attired in good robes. I
always reside with those women that are truthful in speech, that are of
handsome and agreeable features, that are blessed and that are endued
with all accomplishments. I always avoid such women as are sinful and
unclean or impure, as always lick the corners of their mouths, as have no
patience or fortitude, and as are fond of dispute and quarrelling, as are
given to much sleep, and as always lie down. I always reside in
conveyances and the animals that drag them, in maidens, in ornaments and
good vestments, in sacrifices, in clouds charged with rain, in full-blown
lotuses, and in those stars that bespangle the autumnal firmament. I
reside in elephants, in the cow pen, in good seats, and in lakes adorned
with full-blown lotuses. I live also in such rivers as babble sweetly in
their course, melodious with the music of cranes, having banks adorned
with rows of diverse trees, and restored to by Brahmanas and ascetics and
others crowned with success. I always reside in those rivers also that
have deep and large volumes of rolling waters rendered turbid by lions
and elephants plunging into them for bathing or slaking their thirst. I
reside also in infuriate elephants, in bovine bulls, in kings, on the
throne and good men. I always reside in that house in which the inmate
pours libation on the sacrificial fire and worships kine, Brahmanas and
the deities. I reside in that house where at the proper time offerings
are made unto the deities, in course of worship. [29] I always reside in
such Brahmanas as are devoted to the study of the Vedas, in Kshatriyas
devoted to the observance of righteousness, in Vaisyas devoted to
cultivation, and the Sudras devoted to the (menial) service of the three
upper classes. I reside, with a heart firm and unchangeable, in Narayana,
in my embodied self. In Him is righteousness in its perfection and full
measure, devotion to the Brahmanas, and the quality of agreeableness. Can
I not say, O lady that I do not reside in my embodied form, (in any of
these places that I have mentioned, except Narayana)? That person in whom
I reside in spirit increases in righteousness and fame and wealth and
objects of desire.'"



SECTION XII

"Yudhishthira said, 'It behoveth, O king to tell me truly which of the
two viz., man or woman derives the greater pleasure from an act of union
with each other. Kindly resolve my doubt in this respect."

"Bhishma said, 'In this connection is cited this old narrative of the
discourse between Bhangaswana and Sakra as a precedent illustrating the
question. In days of yore there lived a king of the name of Bhangaswana.
He was exceedingly righteous and was known as a royal sage. He was,
however, childless, O chief of man, and therefore performed a sacrifice
from desire of obtaining an issue. The sacrifice which that mighty
monarch performed was the Agnishtuta. In consequence of the fact that the
deity of fire is alone adored in that sacrifice, this is always disliked
by Indra. Yet it is the sacrifice that is desired by men when for the
purpose of obtaining an issue they seek to cleanse themselves of their
sins. [30] The highly blessed chief of the celestials, viz. Indra,
learning that the monarch was desirous of performing the Agnishtuta,
began from that moment to look for the laches of that royal sage of
well-restrained soul (for if he could succeed in finding some laches, he
could then punish his disregarder). Notwithstanding all his vigilance,
however, O king, Indra failed to detect any laches, on the part of the
high-souled monarch. Some time after, one day, the king went on a hunting
expedition. Saying unto himself--This, indeed, is an opportunity,--Indra
stupefied the monarch. The king proceeded alone on his horse, confounded
because of the chief of the celestials having stupefied his senses.
Afflicted with hunger and thirst, the king's confusion was so great that
he could not ascertain the points of the compass. Indeed, afflicted with
thirst, he began to wander hither and thither. He then beheld a lake that
was exceedingly beautiful and was full of transparent water. Alighting
from his steed, and plunging into the lake, he caused his animal to
drink. Tying his horse then, whose thirst had been slaked, to a tree, the
king plunged into the lake again for performing his ablutions. To his
amazement he found that he was changed, by virtue of the waters, into a
woman. Beholding himself thus transformed in respect of sex itself, the
king became overpowered with shame. With his senses and mind completely
agitated, he began to reflect with his whole heart in this strain:--Alas,
how shall I ride my steed? How shall I return to my capital? In
consequence of the Agnishtuta sacrifice I have got a hundred sons all
endued with great might, and all children of my own loins. Alas, thus
transformed, what shall I say unto them? What shall I say unto my
spouses, my relatives and well-wishers, and my subjects of the city and
the provinces? Rishis conversant with the truths of duty and religion and
other matters say that mildness and softness and liability to extreme
agitation are the attributes of women, and that activity, hardness, and
energy are the attributes of men. Alas, my manliness has disappeared. For
what reason has femininity come over me? In consequence of this
transformation of sex, how shall I succeed in mounting my horse
again?--Having indulged in these sad thoughts, the monarch, with great
exertion, mounted his steed and came back to his capital, transformed
though he had been into a woman. His sons and spouses and servants, and
his subjects of the city and the provinces, beholding that extraordinary
transformation, became exceedingly amazed. Then that royal sage, that
foremost of eloquent men, addressing them all, said,--I had gone out on a
hunting expedition, accompanied by a large force. Losing all knowledge of
the points of the compass, I entered a thick and terrible forest,
impelled by the fates. In that terrible forest, I became afflicted with
thirst and lost my senses. I then beheld a beautiful lake abounding with
fowl of every description. Plunging into that stream for performing my
ablutions, I was transformed into a woman!--Summoning then his spouses
and counsellors, and all his sons by their names, that best of monarchs
transformed into a woman said unto them these words:--Do ye enjoy this
kingdom in happiness. As regards myself, I shall repair to the woods, ye
sons.--Having said so unto his children, the monarch proceeded to the
forest. Arrived there, she came upon an asylum inhabited by an ascetic.
By that ascetic the transformed monarch gave birth to a century of sons.
Taking all those children of hers, she repaired to where her former
children were, and addressing the latter, said,--Ye are the children of
my loins while I was a man. These are my children brought forth by me in
this state of transformation. Ye sons, do ye all enjoy my kingdom
together, like brothers born of the same parents.--At this command of
their parent, all the brothers, uniting together, began to enjoy the
kingdom as their joint property. Beholding those children of the king all
jointly enjoying the kingdom as brothers born of the same parents, the
chief of the celestials, filled with wrath, began to reflect--By
transforming this royal sage into a woman I have, it seems, done him good
instead of an injury. Saying this, the chief of the celestials viz.,
Indra of a hundred sacrifices, assuming the form of a Brahmana, repaired
to the capital of the king and meeting all the children succeeded in
disuniting the princes. He said unto them--Brothers never remain at peace
even when they happen to be the children of the same father. The sons of
the sage Kasyapa, viz., the deities and the Asuras, quarrelled with each
other on account of the sovereignty of the three worlds. As regards ye
princes, ye are the children of the royal sage Bhangaswana. These others
are the children of an ascetic. The deities and the Asuras are children
of even one common sire, and yet the latter quarrelled with each other.
How much more, therefore, should you quarrel with each other? This
kingdom that is your paternal property is being enjoyed by these children
of an ascetic. With these words, Indra succeeded in causing a breach
between them, so that they were very soon engaged in battle and slew each
other. Hearing this, king Bhangaswana, who was living as an ascetic
woman, burnt with grief and poured forth her lamentations. The lord of
the celestials viz. Indra, assuming the guise of a Brahmana, came to that
spot where the ascetic lady was living and meeting her, said,--O thou
that art possessed of a beautiful face, with what grief dost thou burn so
that thou art pouring forth thy lamentations?--Beholding the Brahmana the
lady told him in a piteous voice,--Two hundred sons of mine O regenerate
one, have been slain by Time. I was formerly a king, O learned Brahmana
and in that state had a hundred sons. These were begotten by me after my
own form, O best of regenerate persons. On one occasion I went on a
hunting expedition. Stupefied, I wandered amidst a thick forest.
Beholding at last a lake, I plunged into it. Rising, O foremost of
Brahmanas, I found that I had become a woman. Returning to my capital I
installed my sons in the sovereignty of my dominions and then departed
for the forest. Transformed into a woman, I bore a hundred sons to my
husband who is a high souled ascetic. All of them were born in the
ascetic's retreat. I took them to the capital. My children, through the
influence of Time, quarrelled with each other, O twice-born one. Thus
afflicted by Destiny, I am indulging in grief. Indra addressed him in
these harsh words.--In former days, O lady, thou gayest me great pain,
for thou didst perform a sacrifice that is disliked by Indra. Indeed,
though I was present, thou didst not invoke me with honours. I am that
Indra, O thou of wicked understanding. It is I with whom thou hast
purposely sought hostilities. Beholding Indra, the royal sage fell at his
feet, touching them with his head, and said,--Be gratified with me, O
foremost of deities. The sacrifice of which thou speakest was performed
from desire of offspring (and not from any wish to hurt thee). It
behoveth thee therefore, to grant me thy pardon.--Indra, seeing the
transformed monarch prostrate himself thus unto him, became gratified
with him and desired to give him a boon. Which of your sons, O king, dost
thou wish, should revive, those that were brought forth by thee
transformed into a woman, or those that were begotten by thee in thy
condition as a person of the male sex? The ascetic lady, joining her
hands, answered Indra, saying, O Vasava, let those sons of mine come to
life that were borne by me as a woman. Filled with wonder at this reply,
Indra once more asked the lady, Why dost thou entertain less affection
for those children of thine that were begotten by thee in thy form of a
person of the male sex? Why is it that thou bearest greater affection for
those children that were borne by thee in thy transformed state? I wish
to hear the reason of this difference in respect of thy affection. It
behoveth thee to tell me everything.'

"The lady said, 'The affection that is entertained by a woman is much
greater than that which is entertained by a man. Hence, it is, O Sakra,
that I wish those children to come back to life that were borne by me as
a woman.'

"Bhishma continued, 'Thus addressed, Indra became highly pleased and said
unto her, O lady that art so truthful, let all thy children come back
into life. Do thou take another boon, O foremost of kings, in fact,
whatever boon thou likest. O thou of excellent vows, do thou take from me
whatever status thou choosest, that of woman or of man.'

"The lady said, 'I desire to remain a woman, O Sakra. In fact,--do not
wish to be restored to the status of manhood, O Vasava.--Hearing this
answer, Indra once more asked her, saying,--Why is it, O puissant one,
that abandoning the status of manhood thou wishest that of womanhood?
Questioned thus, that foremost of monarchs transformed into a woman
answered, 'In acts of congress, the pleasure that women enjoy is always
much greater than what is enjoyed by men. It is for this reason, O Sakra,
that I desire to continue a woman; O foremost of the deities, truly do I
say unto thee that I derive greater pleasure in my present status of
womanhood. I am quite content with this status of womanhood that I now
have. Do thou leave me now, O lord of heaven.--Hearing these words of
hers, the lord of the celestials answered,--So be it,--and bidding her
farewell, proceeded to heaven. Thus, O monarch, it is known that woman
derives much greater pleasure than man under the circumstances thou hast
asked.'"



SECTION XIII

"Yudhishthira said, 'What should a man do in order to pass pleasantly
through this and the other world. How, indeed, should one conduct
oneself? What practices should one adopt with this end in view?'

"Bhishma said, 'One should avoid the three acts that are done with the
body, the four that are done with speech, the three that are done with
the mind, and the ten paths of action. The three acts that are done with
the body and should be wholly avoided are the destruction of the lives of
other creatures, theft or appropriation of what belongs to other persons,
and the enjoyment of other people's wives. The four acts that are done
with speech, O king, and that should never be indulged in or even thought
of, are evil conversation, harsh words, publishing other people's faults,
and falsehood. Coveting the possessions of others, doing injury to
others, and disbelief in the ordinances of the Vedas, are the three acts
done with the mind which should always be avoided. [31] Hence, one should
never do any evil act in word, body, or mind. By doing good and evil
acts, one is sure to enjoy or endure the just consequences thereof.
Nothing can be more certain than this.'"



SECTION XIV

"Yudhishthira said, 'O son of the River Ganga, thou hast heard all the
names of Maheshwara, the Lord of the universe. Do thou tell us, O
grandsire, all the names that are applied, O puissant one, unto Him who
is called Isa and Sambhu. Do thou tell us all those names that are
applied unto Him who is called Vabhru or vast, Him that has the universe
for his form, Him that is the illustrious preceptor of all the deities
and the Asuras, that is called Swayambhu (self-creating) and that is the
cause of the origin and dissolution of the universe. Do thou tell us also
of the puissance of Mahadeva.'

"Bhishma said, 'I am quite incompetent to recite the virtues of Mahadeva
of highest intelligence. He pervades all things in the universe and yet
is not seen anywhere. He is the creator of universal self and the Pragna
(knowing) self and he is their master. All the deities, from Brahman to
the Pisachas, adore and worship him. He transcends both Prakriti and
Purusha. It is of Him that Rishis, conversant with Yoga and possessing a
knowledge of the tattwas, think and reflect. He is indestructible and
Supreme Brahman. He is both existent and non-existent. Agitating both
Prakriti and Purusha by means of His energy, He created therefrom the
universal lord of creatures, viz., Brahma. Who is there that is competent
to tell the virtues of that god of gods, that is endued with supreme
Intelligence? Man is subject to conception (in the mother's womb), birth,
decrepitude, and death. Being such, what man like me is competent to
understand Bhava? Only Narayana, O son, that bearer of the discus and the
mace, can comprehend Mahadeva. He is without deterioration. He is the
foremost of all beings in attributes. He is Vishnu, because of his
pervading the universe. He is irresistible. Endued with spiritual vision,
He is possessed of supreme Energy. He sees all things with the eye of
Yoga. It is in consequence of the devotion of the high-souled Krishna to
the illustrious Rudra whom he gratified. O Bharata, in the retreat of
Vadari, by penances, that he has succeeded in pervading the entire
universe. O king of kings, it is through Maheswara of celestial vision
that Vasudeva has obtained the attribute of universal agreeableness,--an
agreeableness that is much greater than what is possessed by all articles
included under the name of wealth. [32] For a full thousand years this
Madhava underwent the austerest penances and at last succeeded in
gratifying the illustrious and boon giving Siva, that Master of all the
mobile and the immobile universe. In every new Yuga has Krishna (by such
penances) gratified Mahadeva. In every Yuga has Mahadeva been gratified
with the great devotion of the high-souled Krishna. How great is the
puissance of the high-souled Mahadeva,--that original cause of the
universe,--has been seen with his own eyes by Hari who himself transcends
all deterioration, on the occasion of his penances in the retreat of
Vadari undergone for obtaining a son. [33] I do not, O Bharata, behold any
one that is superior to Mahadeva. To expound the names of that god of
gods fully and without creating the desire of hearing more only Krishna
is competent. This mighty-armed one of Yadu's race is alone competent to
tell the attributes of the illustrious Siva. Verily, O king, only he is
able to discourse on the puissance, in its entirety of the Supreme deity?'

"Vaisampayana continued, 'Having said these words, the illustrious
Bhishma, the grandsire of the Kurus, addressing Vasudeva, said the
following words, dealing with the subject of the greatness of Bhava, O
monarch.

"Bhishma said, 'Thou art the Master of all the deities and the Asuras.
Thou art illustrious. Thou art Vishnu in consequence of thy pervading the
whole universe. It behoveth thee to discourse on those subjects connected
with Siva of universal form about which Yudhishthira has asked me. In
days of yore, the Rishi Tandin, sprung from Brahma, recited in Brahma's
region and before Brahma himself the thousand names of Mahadeva. Do thou
recite those names before this conclave so that these Rishis endued with
wealth of asceticism, observant of high vows, possessed of
self-restraint, and numbering the Island-born Krishna among them, may
hear thee. Do thou discourse on the high blessedness of Him who is
immutable, who is always cheerful and happy, who is Hotri, who is the
universal Protector, who is Creator, of the universe, and who is called
Mundin and Kaparddin.' [34]

"Vasudeva said, 'The very deities with Indra, and the Grandsire Brahma
numbering among them, and the great Rishis also, are incompetent to
understand the course of Mahadeva's acts truly and in all their details.
Even He is the end which all righteous people attain. The very Adityas
who are endued with subtile sight, are unable to behold his abode. How
then can one that is merely a man succeed in comprehending Him? [35] I
shall, therefore, truly recite to you some of the attributes of that
illustrious slayer of Asuras, who is regarded as the Lord of all
sacrifices and vows.

"Vaisampayana continued, 'Having said these words, the illustrious
Vasudeva began his discourse on the attributes of the high-souled
Mahadeva endued with the highest intelligence, after having purified
himself by touching water."

"Vasudeva said, 'Hear, ye foremost of Brahmana's and thou Yudhishthira
also, O sire, and hear thou too, O Ganga's son, the names that are
applied unto Kaparddin. Hear ye, how in former days, I obtained a sight,
so difficult to obtain, (of that great god), for the sake of Samva.
Verily, in those days was the illustrious deity seen by me in consequence
of Yoga-abstraction. [36] After twelve years had expired from the time
when Pradyumna, the son of Rukmini, who is endued with great
intelligence, slew the Asura Samvara in days of yore, my spouse Jamvavati
addressed me. Indeed, beholding Pradyumna and Charudeshna and other sons
born of Rukmini, Jamvavati, desirous of a son, said these words unto me,
O Yudhishthira,--Grant me, O thou of unfading glory, a son endued with
heroism, the foremost of mighty men, possessed of the most agreeable
features, sinless in conduct, and like unto thyself. And O, let there be
no delay on thy part in granting this prayer of mine. There is nothing in
the three worlds that is unattainable by thee, O perpetuator of Yadu's
race, thou canst create other worlds if only thou wishest it. Observing a
vow for twelve years and purifying thyself, thou hadst adored the Lord of
all creatures (viz., Mahadeva) and then begot upon Rukmini the sons that
she has obtained from thee, viz., Charudeshna and Sucharu and Charuvesa
and Yasodhana and Charusravas and Charuyasas and Pradyumna and Sambhu. O
slayer of Madhu, do thou grant to me a son like unto those of great
powers whom thou hast begotten upon Rukmini?--Thus addressed by the
princess, I replied unto her of slender waist,--Let me have thy
permission (to leave thee for some time), O queen. I shall certainly obey
thy behest. She answered me, saying,--Go, and may success and prosperity
always attend thee. Let Brahma and Siva and Kasyapa, the Rivers, those
deities that preside over the mind, the soil, all deciduous herbs, those
Chhandas (Rhymes) that are regarded as bearers of the libations poured in
sacrifices, the Rishis, Earth, the Oceans, the sacrificial presents,
those syllables that are uttered for completing the cadences of Samans,
the Rikshas, the Pitris, the Planets, the spouses of the deities, the
celestial maidens, the celestial mothers, the great cycles, kine,
Chandramas, Savitri, Agni, Savitri, the knowledge of the Vedas, the
seasons, the year, small and big divisions of time, e.g., the Kshanas,
the Labas, the Muhurtas, the Nimeshas, and the Yugas in succession,
protect thee, O Yadava, and keep thee in happiness, wherever thou mayst
stay. Let no danger overtake thee on thy way, and let no heedlessness be
thine, O sinless one.--Thus blessed by her, I took her leave, bidding
farewell unto the daughter of the prince of apes. Repairing then into the
presence of that foremost of men, viz., my father, of my mother, of the
king, and of Ahuka, I informed them of what the daughter of the prince of
the Vidyadharas, in great affliction, had said unto me. Bidding them
farewell with a sorrowful heart, I then repaired to Gada and to Rama of
great might. These two cheerfully addressed me saying,--Let thy penances
increase without any obstruction.--Having obtained the permission of all
of them, I thought of Garuda. He immediately came to me and bore me to
Himavat (at my bidding). Arrived at Himavat, I dismissed him. There on
that foremost of mountains, I beheld many wonderful sights. I saw an
excellent, wonderful, and agreeable retreat for the practice of penances.
That delightful retreat was owned by the high-souled Upamanyu who was a
descendant of Vyaghrapada. That retreat is applauded and reverenced by
the deities and the Gandharvas, and seemed to be covered with Vedic
beauty. It was adorned with Dhavas and Kakubhas and Kadamvas and Cocas,
with Kuruvakas and Ketakas and Jamvus and Patalas, with banians and
Varunakas and Vatsanabhas and Vilwas, with Saralas and Kapitthas and
Piyalas and Salas and palmyras with Vadaris and Kundas and Punnagas and
Asokas and Amras and Kovidaras and Champakas and Panasas, and with
diverse other trees endued with fruits and flowers. And that retreat was
also decked with the straight stems of the Musa Supienta. [37] Truly, that
asylum was adorned with diverse other kinds of trees and with diverse
kinds of fruits forming the food of diverse kinds of birds. Heaps of
ashes (of sacrificial fires) were thrown in proper places all around,
which added to the beauty of the scene. It abounded with Rurus and apes
and tigers and lions and leopards, with deer of diverse species and
peacocks, and with cats and snakes. Indeed, large numbers of other
animals also were seen there, as also buffaloes and bears. Delicious
breezes constantly blew bearing the melodious strains of celestial
nymphs. The babblings of mountain rivulets and springs, the sweet notes
of winged choristers, the gruntings of elephants, the delicious stains of
Kinnaras, and the auspicious voice of ascetics singing the Samans, O
hero, and diverse other kinds of music, rendered that retreat extremely
charming. The very imagination cannot conceive another retreat as
delightful as the one I beheld. There were also large houses in that
asylum, intended for keeping the sacred fire, and covered all over with
flowering creepers. It was adorned with the river Ganga of clear and
sacred water. Indeed, the daughter of Jahnu always remained there. It was
decked also with many ascetics who were the foremost of all righteous
persons, who were endued with high souls, and who resembled fire itself
in energy. [38] Some of those ascetics subsisted upon air and some upon
water, some were devoted to Japa or the silent recitation of sacred
Mantras, and some were engaged in cleansing their souls by practising the
virtues of compassion while some amongst them were Yogins devoted to the
abstraction of Yoga-meditation. Some amongst them subsisted upon smoke
only, and some subsisted upon fire, and some upon milk. Thus was that
retreat adorned with many foremost of regenerate persons. And some there
were amongst them that had taken the vow of eating and drinking like
kine,--that is, by giving up the use of the hands at once. And some used
only two pieces of stone for husking their grain, and some used their
teeth only for that purpose. And some subsisted by drinking only the rays
of the moon, and some by drinking only froth. And some had betaken
themselves to vow of living like deer. [39] And some there were that lived
upon the fruits of the Ficus religiosa, and some that used to live upon
water. And some dressed themselves in rags and some in animal skins and
some in barks of trees. Indeed, I beheld diverse ascetics of the foremost
order observing these and other painful vows. I desired then to enter
that asylum. Verily, that asylum was honoured and adored by the deities
and all high-souled beings, by Siva and others, O Bharata, and by all
creatures of righteous acts. Thus addressed, it stood in all its beauty
on the breast of Himavat, like the lunar disc in the firmament. The
mongoose sported there with the snake, and the tiger with the deer, like
friends, forgetting their natural enmity, in consequence of the energy of
those ascetics of blazing penances and for their proximity to these
high-souled ones. In that foremost of asylums, which was delightful to
all creatures, inhabited by many foremost of Brahmanas fully conversant
with the Vedas and their branches, and by many high-souled Rishis
celebrated for the difficult vows they observed, I saw, as soon as I
entered, a puissant Rishi with matted locks on head and dressed in rags,
who seemed to blaze forth like fire with his penances and energy. Waited
upon by his disciples and possessed of tranquil soul, that foremost of
Brahmanas was young in aspect. His name was Upamanyu. Unto me who bowed
unto him with a nod of the head, he said,--Welcome art thou, O thou of
eyes like lotus petals. Today, by this visit of thine, we see that our
penances have borne fruit. Thou art worthy of our adoration, but thou
adorest us still. Thou art worthy of being seen, but thou desirest to see
me.--Joining my hands I addressed him the usual enquiries respecting the
well-being of the animals and birds that resided in his asylum, of the
progress of his righteousness, and of his disciples. The illustrious
Upamanyu then addressed me in words that were exceedingly sweet and
delightful,--Thou shalt, O Krishna, obtain without doubt a son like unto
thyself. Betaking thyself to severe penances, do thou gratify Isana, the
Lord of all creatures. That divine Master, O Adhokshaja, sporteth here
with his spouse by his side. O Janarddana, it was here that the deities
with all the Rishis, in days of yore, gratified that foremost of deities
by their penances and Brahmacharyya and truth and self-restraint, and
succeeded in obtaining the fruition of many high desires. That
illustrious god is verily the vast receptacle of all energies and
penances. Projecting into existence and withdrawing once more unto
himself all things fraught with good and evil, that inconceivable Deity
whom thou seekest, O destroyer of foes, lives here with his spouse. He
who took his birth as the Danava named Hiranyakashipu, whose strength was
so great that he could shake the very mountains of Meru, succeeded in
obtaining from Mahadeva the puissance belonging to all the deities and
enjoyed it for ten millions of years. He who was the foremost of all his
sons and who was celebrated by the name of Mandara, succeeded, through
the boon he had obtained from Mahadeva, in fighting Sakra for a million
of years. The terrible discus of Vishnu and the thunderbolt of Indra were
both unable to make the slightest impression, O Kesava, in days of yore,
upon the body of that great cause of universal affliction. [40] The discus
which thou bearest, O sinless one, was given unto thee by Mahadeva after
he had slain a Daitya that was proud of his strength and used to live
within the waters. That discus, blazing with energy and like unto fire,
was created by the great god having for his device the bull. Wonderful
and irresistible in energy it was given unto thee by that illustrious
god. In consequence of its blazing energy it was incapable of being gazed
at by any person save Siva the wielder of Pinaka. It was for this reason
that Bhava (Siva) bestowed upon it the name of Sudarsana. From that time
the name Sudarsana came to be current in all the worlds. Even the weapon,
O Kesava, failed to make the slightest impression on the body of
Hiranyakashipu's son Mandara, that appeared like an evil planet in the
three worlds. Hundreds of Chakras like thine and thunderbolts like that
of Sakra, could not inflict a scratch on the body of that evil planet
endued with great might, who had obtained a boon from Mahadeva. Afflicted
by the mighty Mandara, the deities fought hard against him and his
associates, all of whom had obtained boons from Mahadeva. Gratified with
another Danava named Vidyutprabha, Mahadeva granted to him the
sovereignty of the three worlds. That Danava remained the sovereign of
the three worlds for a hundred thousand years. And Mahadeva said unto
him,--Thou shalt become one of my attendants.--Indeed, the puissant Lord
further bestowed upon him the boon of a hundred millions of children. The
Master without birth, of all creatures further gave the Danava the region
known by the name of Kusadwipa for his kingdom. Another great Asura, of
the name of Satamukha, was created by Brahma. For a hundred years he
poured on' the sacrificial fire (as offerings unto Mahadeva) the flesh of
his own body. Gratified with such penances, Sankara said unto him,--What
can I do for thee?--Satamukha replied unto him, saying,--O thou that art
most wonderful, let me have the power of creating new creatures and
animals. Give also unto me, O foremost of all deities, eternal
power.--The puissant lord, thus addressed by him, said unto him,--So be
it.--The Self-born Brahma, concentrating his mind in Yoga, [41] in days of
yore, made a sacrifice for three hundred years, with the object of
obtaining children. Mahadeva granted him a thousand sons possessed of
qualifications commensurate with the merits of the sacrifice. Without
doubt, thou knowest, O Krishna, the lord of Yoga, him that is, who is
sung by the deities. The Rishi known by the name of Yajnavalkya is
exceedingly virtuous. By adoring Mahadeva he has acquired great fame. The
great ascetic who is Parasara's son, viz., Vyasa, of soul set on Yoga,
has obtained great celebrity by adoring Sankara. The Valikhilyas were on
a former occasion disregarded by Maghavat. Filled with wrath at this,
they gratified the illustrious Rudra. That lord of the universe, that
foremost one of all the deities, thus gratified by the Valikhilyas, said
unto them,--Ye shall succeed by your penances in creating a bird that
will rob Indra of the Amrita. Through the wrath of Mahadeva on a former
occasion, all the waters disappeared. The deities gratified him by
performing a sacrifice called Saptakapala, and caused, through his grace,
other waters to flow into the worlds. Verily, when the three-eyed deity
became gratified, water once more appeared in the world. The wife of
Atri, who was conversant with the Vedas, abandoned her husband in a huff
and said,--I shall no longer live in subjection to that ascetic.--Having
said these words, she sought the protection of Mahadeva. Through fear of
her lord, Atri, passed three hundred years, abstaining from all food. And
all this time she slept on wooden clubs for the purpose of gratifying
Bhava. The great deity then appeared unto her and then smilingly
addressed her, saying--Thou shalt obtain a son. And thou shalt get that
son without the need of a husband, simply through the grace of Rudra.
Without doubt that son, born in the race of his father, shall become
celebrated for his worth, and assume a name after thee. The illustrious
Vikarna also, O slayer of Madhu, full of devotion to Mahadeva, gratified
him with severe penances and obtained high and happy success. Sakalya,
too, of restrained soul, adored Bhava in a mental sacrifice that he
performed for nine hundred years, O Kesava. Gratified with him the
illustrious deity said unto him,--Thou shalt become a great author. O
son, inexhaustible shall thy fame be in the three worlds. Thy race also
shall never come to an end and shall be adorned by many great Rishis that
shall take birth in it. Thy son will become the foremost of Brahmanas and
will make the Sutras of thy work. There was a celebrated Rishi of the
name of Savarni in the Krita age. Here, in this asylum, he underwent
severe penances for six thousand years. The illustrious Rudra said,--I am
gratified with thee, O sinless one! Without being subject to decrepitude
or death, thou shalt become an author celebrated through all the
worlds!--In days of yore, Sakra, also, in Baranasi, filled with devotion,
O Janarddana, adored Mahadeva who has empty space alone for his garments
and who is smeared with ashes as an agreeable unguent. Having adored
Mahadeva thus, he obtained the sovereignty of the celestials. Narada
also, in days of yore, adored the great Bhava with devotion of heart.
Gratified with him, Mahadeva, that preceptor of the celestial preceptor,
said these words.--No one shall be thy equal in energy and penances. Thou
shalt always attend upon me with thy songs and instrumental music. Hear
also, O Madhava, how in former times I succeeded in obtaining a sight of
that god of gods, that Master of all creatures, O Lord. Hear also in
detail for what object, O thou of great puissance. I invoked with
restrained senses and mind that illustrious deity endued with supreme
energy. I shall, O sinless one, tell thee with full details all that I
succeeded in obtaining from that god of gods, viz., Maheswara. In ancient
times, viz., Krita age, O son, there was a Rishi of great fame, named
Vyaghrapada. He was celebrated for his knowledge and mastery over the
Vedas and their branches. I was born as the son of that Rishi and Dhaumya
took birth as my younger brother. On a certain occasion, Madhava,
accompanied by Dhaumya, I came upon the asylum of certain Rishis of
cleansed souls. There I beheld a cow that was being milked. I saw the
milk and it appeared to me to resemble Amrita itself in taste. I then
came home, and impelled by childishness, I addressed my mother and
said,--Give me some food prepared with milk.--There was no milk in the
house, and accordingly my mother was much grieved at my asking for it. My
mother took a piece of (rice) cake and boiled it in water, Madhava. The
water became whitened and my mother placed it before us saying that it
was milk and bade us drink it. I had before that drunk milk on one
occasion, for my father had, at the time of a sacrifice, taken me to the
residence of some of our great kinsmen. A celestial cow, who delights the
deities, was being milked on that occasion. Drinking her milk that
resembled Amrita in taste, I knew what the virtues are of milk. I
therefore, at once understood the origin of the substance that my mother
offered me, telling me that it was milk. Verily, the taste of that cake,
O son, did not afford me any pleasure whatever. Impelled by childishness
I then addressed mother, saying,--This O mother, that thou hast given me
is not any preparation of milk.--Filled with grief and sorrow at this,
and embracing me from parental affection and smelling my head, O Madhava,
she said unto me,--Whence, O child, can ascetics of cleansed souls obtain
food prepared with milk? Such men always reside in the forest and subsist
upon bulbs and roots and fruits. Whence shall we who live by the banks of
rivers that are the resort of the Valikhilyas, we who have mountains and
forest, for our home,--whence, indeed, O child, shall we obtain milk? We,
dear child, live (sometimes) on air and sometimes on water. We dwell in
asylums in the midst of forests and woods. We habitually abstain from all
kinds of food that are taken by persons living in villages and towns. We
are accustomed to only such food as is supplied by the produce of the
wilderness. There cannot be any milk, O child, in the wilderness where
there are no offspring of Surabhi. [42] Dwelling on the banks of rivers or
in caves or on mountain-breasts, or in tirthas and other places of the
kind, we pass our time in the practice of penances and the recitation of
sacred Mantras, Siva being our highest refuge. Without gratifying the
boon-giving Sthanu of unfading glory,--him, that is, who has three
eyes,--whence, O child, can one obtain food prepared with milk and good
robes and other objects of enjoyment in the world? Do thou devote
thyself, O dear son, to Sankara with thy whole soul. Through his grace, O
child, thou art sure to obtain all such objects as administer to the
indulgence of all thy wishes,--Hearing these words of my mother, O slayer
of foes, that day, I joined my hands in reverence and bowing unto her,
said,--O mother, who this Mahadeva? In what manner can one gratify him?
Where does that god reside? How may he be seen? With what does he become
pleased? What also is the form of Sarva? How may one succeed in obtaining
a knowledge of him? If gratified, will he, O mother, show himself unto
me?--After I had said these words, O Krishna, to my mother, she, filled
with parental affection, smelt my head, O Govinda, her eyes covered with
tears the while. Gently patting my body, O slayer of Madhu, my mother,
adopting a tone of great humility, addressed me in the following words, O
best of the deities.'

"My mother said, 'Mahadeva is exceedingly difficult to be known by
persons of uncleansed souls. These men are incapable of bearing him in
their hearts of comprehending him at all. They can retain him in their
minds. They cannot seize him, nor can they obtain a sight of him. Men of
wisdom aver that his forms are many. Many, again, are the places in which
he resides. Many are the forms of his Grace. Who is there that can
understand in their details the acts, which are all excellent, of Isa, or
of all the forms that he has assumed in days of yore? Who can relate how
Sarva sports and how he becomes gratified? Maheswara of universal form
resides in the hearts of all creatures. While Munis discoursed on the
auspicious and excellent acts of Isana, I have heard from them how,
impelled by compassion towards his worshippers, he grants them a sight of
his person. For the purpose of showing a favour unto the Brahmanas, the
denizens of heaven have recited for their information the diverse forms
that were assumed by Mahadeva in days of yore. Thou hast asked me about
these. I shall recite them to thee, O son.'

"My mother continued, 'Bhava assumes the forms of Brahma and Vishnu and
the chief of the celestials of the Rudras, the Adityas, and the Aswins;
and of those deities that are called Viswadevas. He assumes the forms
also of men and women, of Pretas and Pisachas, of Kiratas and Savaras,
and of all aquatic animals. That illustrious deity assumes the forms of
also those Savaras that dwell in the woods and forests. He assumes the
forms of tortoises and fishes and conches. He it is that assumes the
forms of those coral sprouts that are used as ornaments by men. He
assumes also the forms of Yakshas, Rakshasas and Snakes, of Daityas and
Danavas. Indeed, the illustrious god assumes the forms of all creatures
too that live in holes. He assumes the forms of tigers and lions and
deer, of wolves and bears and birds, of owls and of jackals as well. He
it is that assumes the forms of swans and crows and peacocks, of
chameleons and lizards and storks. He it is that assumes the forms of
cranes and vultures and Chakravakas. Verily, he it is that assumes the
forms of Chasas and of mountains also. O son, it is Mahadeva that assumes
the forms of kine and elephants and horses and camels and asses. He
assumes also the forms of goats and leopards and diverse other varieties
of animals. It is Bhava who assumes the forms of diverse kinds of birds
of beautiful plumage. It is Mahadeva who bears the forms of persons with
sticks and those with umbrellas and those with calabashes among
Brahmanas. [43] He sometimes becomes six-faced and sometimes becomes
multifaced. He sometimes assumes forms having three eyes and forms having
many heads. And he sometimes assumes forms having many millions of legs
and forms having innumerable stomachs and faces and forms endued with
innumerable arms and innumerable sides. He sometimes appears surrounded
by innumerable spirits and ghosts. He it is that assumes the forms of
Rishis and Gandharvas, and of Siddhas and Charanas. He sometimes assumes
a form that is rendered white with the ashes he smears on it and is
adorned with a half-moon on the forehead. Adored with diverse hymns
uttered with diverse kinds of voice and worshipped with diverse Mantras
fraught with encomiums, he, that is sometimes called Sarva, is the
Destroyer of all creatures in the universe, and it is upon him, again,
that all creatures rest as on their common foundation. Mahadeva is the
soul of all creatures. He pervades all things. He is the speaker of all
discourses (on duties and rituals). He resides everywhere and should be
known as dwelling in the hearts of all creatures in the universe. He
knows the desire cherished by every one of his worshippers. He becomes
acquainted with the object in which one pays him adorations. Do thou
then, if it pleases thee, seek the protection of the chief of the
deities. He sometimes rejoices, and sometimes yields to wrath, and
sometimes utters the syllable Hum with a very loud noise. He sometimes
arms himself with the discus, sometimes with the trident, sometimes with
the mace, sometimes with the heavy mullets, sometimes with the scimitar,
and sometimes with the battle axe. He it is that assumes the form of
Sesha who sustains the world on his head. He has snakes for his belt, and
his ears are adorned with ear-rings made of snakes. Snakes form also the
sacred thread he wears. An elephant skin forms his upper garment. [44] He
sometimes laughs and sometimes sings and sometimes dances most
beautifully. Surrounded by innumerable spirits and ghosts, he sometimes
plays on musical instruments. Diverse, again are the instruments upon
which he plays, and sweet the sounds they yield. He sometimes wanders
(over crematoria), sometimes yawns, sometimes cries, and sometimes causes
others to cry. He sometimes assumes the guise of one that is mad, and
sometimes of one that is intoxicated, and he sometimes utters words that
are exceedingly sweet. Endued with appalling fierceness, he sometimes
laughs loudly, frightening all creatures with his eyes. He sometimes
sleeps and sometimes remains awake and sometimes yawns as he pleases. He
sometimes recites sacred Mantras and sometimes becomes the deity of those
Mantras which are recited. He sometimes performs penances and sometimes
becomes the deity for whose adoration those penances are undergone. He
sometimes makes gifts and sometimes receives those gifts; sometimes
disposes himself in Yoga and sometimes becomes the object of the Yoga
contemplation of others. He may be seen on the sacrificial platform or in
the sacrificial stake; in the midst of the cow-pen or in the fire. He may
not again be seen there. He may be seen as a boy or as an old man. He
sports with the daughters and the spouses of the Rishis. His hair is long
and stands erect. He is perfectly naked, for he has the horizon for his
garments. He is endued with terrible eyes. He is fair, he is darkish, he
is dark, he is pale, he is of the colour of smoke, and he is red. He is
possessed of eyes that are large and terrible. He has empty space for his
covering and he it is that covers all things. Who is there that can truly
understand the limits of Mahadeva who is formless, who is one and
indivisible, who conjures of illusions, who is of the cause of all
actions and destructive operations in the universe, who assumes the form
of Hiranyagarbha, and who is without beginning and without end, and who
is without birth. [45] He lives in the heart (of every creature). He is
the prana, he is the mind, and he is Jiva (that is invested in the
material case). He is the soul of Yoga, and it is that is called Yoga. He
is the Yoga-contemplation into which Yogins enter. [46] He is the Supreme
Soul. Indeed Maheswara, the purity in essence, is capable of being
comprehended not by the senses but through only the Soul seizing his
existence. He plays on diverse musical instruments. He is a vocalist. He
has a hundred thousand eyes, he has one mouth, he has two mouths, he has
three mouths, and he has many mouths. Devoting thyself to him, setting
thy heart upon him, depending upon him, and accepting him as thy one
refuse, do thou, O son, adore Mahadeva and then mayst thou obtain the
fruition of all thy wishes. Hearing those words of my mother, O slayer of
foes, from that day my devotion was directed to Mahadeva, having nothing
else for its object. I then applied myself to the practice of the
austerest penances for gratifying Sankara. For one thousand years I stood
on my left toe. After that I passed one thousand years, subsisting only
upon fruits. The next one thousand years I passed, subsisting upon the
fallen leaves of trees. The next thousand years I passed, subsisting upon
water only. After that I passed seven hundred years, subsisting on air
alone. In this way, I adored Mahadeva for a full thousand years of the
celestials. After this, the puissant Mahadeva, the Master of all the
universe, became gratified with me. Desirous of ascertaining whether I
was solely devoted to him and him alone, he appeared before me in the
form of Sakra surrounded by all the deities. As the celebrated Sakra, he
had a thousand eyes on his person and was armed with the thunderbolt. And
he rode on an elephant whose complexion was of the purest white, with
eyes red, ears folded, the temporal juice trickling down his cheeks, with
trunk contracted, terrible to look at, and endued with four tusks.
Indeed, riding on such an elephant, the illustrious chief of the deities
seemed to blaze forth with his energy. With a beautiful crown on his head
and adorned with garlands round his neck and bracelets round his arms, he
approached the spot where I was. A white umbrella was held over his head.
And he was waited upon by many Apsaras, and many Gandharvas sang his
praise. Addressing me, he said,--O foremost of regenerate persons, I have
been gratified with thee. Beg of me whatever boon thou desirest,--Hearing
these words of Sakra I did not become glad. Verily, O Krishna, I answered
the chief of the celestials in these words.--I do not desire any boon at
thy hands, or from the hands of any other deity. O amiable deity, I tell
thee truly, that it is Mahadeva only from whom I have boons to ask. True,
true it is, O Sakra, true are these words that I say unto thee. No other
words are at all agreeable to me save those which relate to Maheswara. At
the command of Pashupati, that Lord of all creatures, I am ready to
become a worm or a tree with many branches. If not obtained through the
grace represented by Mahadeva's boons, the very sovereignty of the three
worlds would not be acceptable to me. Let me be born among the very
Chandalas but let me still be devoted to the feet of Hara. Without,
again, being devoted to that Lord of all creatures, I would not like to
have birth in the palace of Indra himself. If a person be wanting in
devotion to that Lord of the universe,--that Master of the deities and
the Asuras,--his misery will not end even if from want of food he has to
subsist upon only air and water. [47] What is the need of other discourses
that are even fraught with other kinds of morality and righteousness,
unto those persons who do not like to live even a moment without thinking
of feet of Mahadeva? When the unrighteous or sinful Kali Yuga comes, one
should never pass a moment without devoting his heart upon Mahadeva. One
that has drunk the Amrita constituted by the devotion to Hara, one
becomes freed from the fear of the world. One that has not obtained the
grace of Mahadeva can never succeed to devote oneself to Mahadeva for a
single day or for half a day or for a Muhurta or for a Kshana or for a
Lava (very small unit of time). At the command of Mahadeva I shall
cheerfully become a worm or an insect, but I have no relish for even the
sovereignty of the three worlds, if bestowed by thee, O Sakra. At the
word of Hara I would become even a dog. In fact, that would accord with
my highest wish. If not given by Maheswara, I would not have the
sovereignty of the very deities. I do not wish to have this dominion of
the Heavens. I do not wish to have the sovereignty of the celestials. I
do not wish to have the region of Brahma. Indeed, I do not wish to have
that cessation of individual existence which is called Emancipation and
which involves a complete identification with Brahma. But I want to
become the slave of Hara. As long as that Lord of all creatures, the
illustrious Mahesa, with crown on his head and body possessed of the pure
white complexion of the lunar disc, does not become gratified with me, so
long shall I cheerfully bear all those afflictions, due to a hundred
repetitions of decrepitude, death and birth, that befall to the lot of
embodied beings. What person in the universe can obtain tranquillity,
without gratifying Rudra that is freed from decripitude and death, that
is endued with the effulgence of the Sun, the Moon, or the fire, that is
the root or original cause of everything real and unreal in the three
worlds, and that exists as one and indivisible entity? If in consequence
of my faults, rebirths be mine, I shall, in those new births, devote
myself solely to Bhava.'"

"Indra said, 'What reason canst thou assign for the existence of a
Supreme Being or for His being the cause of all causes?'"

"Upamanyu said, 'I solicit boons from that great Deity named Siva whom
utterers of Brahma has described as existent and non-existent, manifest
and unmanifest, eternal or immutable, one and many. I solicit boons from
Him who is without beginning and middle and end, who is Knowledge and
Puissance, who is inconceivable and who is the Supreme Soul. I solicit
boons from Him whence comes all Puissance, who has not been produced by
any one, who is immutable, and who, though himself unsprung from any
seed, is the seed of all things in the universe. I solicit boons from Him
who is blazing Effulgence, (beyond Darkness) who is the essence of all
penances, who transcends all faculties of which we are possessed and
which we may devote for the purpose of comprehending him, and by knowing
whom every one becomes freed from grief or sorrow. I worship him, O
Purandara, who is conversant with the creation of all elements and the
thought of all living creatures, and who is the original cause of the
existence or creation of all creatures, who is omnipresent, and who has
the puissance to give everything. [48] I solicit boons from Him who cannot
be comprehended by argument, who represents the object of the Sankhya and
the Yoga systems of philosophy, and who transcends all things, and whom
all persons conversant with the topics of enquiry worship and adore. [49]
I solicit boons from Him, O Maghavat, who is the soul of Maghavat
himself, who is said to be the God of the gods, and who is the Master of
all creatures. I solicit boons from Him who it is that first created
Brahma, that creator of all the worlds, having filled Space (with His
energy) and evoked into existence the primeval egg. [50] Who else than
that Supreme Lord could be creator of Fire, Water, Wind, Earth, Space,
Mind, and that which is called Mahat? Tell me, O Sakra, who else than
Siva could create Mind, Understanding, Consciousness or Ego, the
Tanmatras, and the senses? Who is there higher than Siva? [51] The wise
say that the Grandsire Brahma is the creator of this universe. Brahma,
however, acquired his high puissance and prosperity by adoring and
gratifying Mahadeva, that God of gods. That high puissance (consisting of
all the three attributes of creation, protection, and destruction), which
dwells in that illustrious Being who is endowed with the quality of being
one, who created Brahma, Vishnu, and Rudra, was derived from Mahadeva.
Tell me who is there that is superior to the Supreme Lord? [52] Who else
than that God of gods is competent to unite the sons of Diti with
lordship and puissance, judging by the sovereignty and the power of
oppressing conferred upon the foremost of the Daityas and Danavas? [53]
The different points of the horizon, Time, the Sun, all fiery entities,
planets, wind, water, and the stars and constellations,--these, know
thou, are from Mahadeva. Tell us who is higher than the Supreme Lord? Who
else is there, except Mahadeva, in the matter of the creation of
Sacrifice and the destruction of Tripura? Who else except Mahadeva, the
grinder of the foes, has offered lordship to the principal? [54] What
need, O Purandara, of many well-sounding statements fraught with spacious
sophisms, when I behold thee of a thousand eyes, O best of the
deities,--thee that art worshipped by Siddhas and Gandharvas and the
deities and the Rishis? O best of the Kusikas, all this is due to the
grace of that God of gods viz., Mahadeva. Know, O Kesava, that this all,
consisting of animate and inanimate existences with heaven and other
unseen entities, which occur in this world, and which has the
all-pervading Lord for their soul, has flowed from Maheswara and has been
created (by him) for enjoyment by Jiva. [55] In the worlds that are known
by the names of Bhu, Bhuva, Swah, and Maha, in the midst of the mountains
of Lokaloka, in the islands, in the mountains of Meru, in all things that
yield happiness, and in the hearts of all creatures, O illustrious
Maghavat, resides Mahadeva, as persons conversant with all the topics of
enquiry say. If, O Sakra, the Devas (deities) and the Asuras could see
any other puissant form than Bhava's, would not both of them, especially
the former, when opposed and afflicted by the latter, have sought the
protection of that form? In all hostile encounters of the deities, the
Yakshas, the Uragas and the Rakshasas, that terminating in mutual
destruction, it is Bhava that gives unto those that meet with
destruction, puissance commensurate with their respective locations as
dependent upon their acts. Tell me, who else than Maheswara is there for
bestowing boons upon, and once more chastising the Andhaka and Sukra and
Dundubhi and Maharshi and many foremost of Yakshas, Indra and Vala and
Rakshasas and the Nivatakavachas? Was not the vital seed of Mahadeva,
that Master of both the deities and the Asuras, poured as a libation upon
the fire? From that seed sprung a mountain of gold. Who else is there
whose seed can be said to be possessed of such virtue. [56] Who else in
this world is praised as having the horizon only for his garments? Who
else can be said to be a Brahmacharin with his vital seed drawn up? Who
else is there that has half his body occupied by his dear spouse? [57] Who
else is there that has been able to subjugate Kama, the god of desire?
Tell me, O Indra, what other Being possesses that high region of supreme
felicity that is applauded by all the deities? Who else has the
crematorium as his sporting ground? Who else is there that is so praised
for his dancing? Whose puissance and worship remain immutable? Who else
is there that sports with spirits and ghosts? Tell me, O deity, who else
has associate that are possessed of strength like his own and that are,
therefore, proud of that strength or puissance? [58] Who else is there
whose status is applauded as unchangeable and worshipped with reverence
by the three worlds? Who else is there that pours rain, gives heat, and
blazes forth in Energy? From whom else do we derive our wealth of herbs?
Who else upholds all kinds of wealth? Who else sports as much as he
pleases in the three worlds of mobile and immobile things? O Indra, know
Maheswara to be the original cause (of everything). He is adored by
Yogins, by Rishis, by the Gandharvas, and by the Siddhas, with the aid of
knowledge, (of ascetic) success, and of the rites laid down in the
scriptural ordinances. [59] He is adored by both the deities and the
Asuras with the aid of sacrifices by acts and the affliction of the
ritual laid down in the scriptures. The fruits of action can never touch
him for he transcends them all. Being such, I call him the original cause
of everything. [60] He is both gross and subtile. He is without compare.
He cannot be conceived by the senses. He is endued with attributes and he
is divested of them. He is the lord of attributes, for they are under his
control. Even such is the place that is Maheswara's. He is the cause of
the maintenance and the creation (of the universe). He is the cause of
the universe and the cause also of its destruction. He is the Past, the
Present, and the Future. He is the parent of all things. Verily, He is
the cause of every thing. He is that which is mutable, He is the
unmanifest, He is Knowledge; He is ignorance; He is every act, He is
every omission; He is righteousness; and He is unrighteousness. Him, O
Sakra, do I call the cause of every thing. Behold, O Indra, in the image
of Mahadeva the indications of both the sexes. That god of gods, viz.,
Rudra, that cause of both creation and destruction, displays in his form
the indications of both the sexes as the one cause of the creation of the
universe. My mother formerly told me that he is the cause of the universe
and the one cause of everything. There is no one that is higher than Isa,
O Sakra. If it pleases thee, do thou throw thyself on his kindness and
protection. Thou hast visible evidence, O chief of the celestials, of the
fact that the universe has sprung from the union of the sexes (as
represented by Mahadeva). The universe, thou knowest, is the sum of what
is vested with attributes and what else is divested of attributes and has
for its immediate cause the seeds of Brahma and others. Brahma and Indra
and Hutasana and Vishnu and all the other deities, along with the Daityas
and the Asuras, crowned with the fruition of a thousand desires, always
say that there is none that is higher than Mahadeva. [61] Impelled by
desire, I solicit, with restrained mind, that god known to all the mobile
and immobile universe,--him, that is, who has been spoken of as the best
and highest of all the gods, and who is auspiciousness itself, for
obtaining without delay that highest of all acquisitions, viz.,
Emancipation. What necessity is there of other reasons (for establishing)
what I believe? The supreme Mahadeva is the cause of all causes. We have
never heard that the deities have, at any time, adored the sign of any
other god than Mahadeva. If Maheswara be not accepted, tell me, if thou
hast ever heard of it, who else is there whose sign has been worshipped
or is being worshipped by all the deities? He whose sign is always
worshipped by Brahma, by Vishnu, by thee, O Indra, with all the other
deities, is verily the foremost of all adorable deities. Brahma has for
his sign the lotus, Vishnu has for his the discus, Indra has for his sign
the thunder-bolt. But the creatures of the world do not bear any of the
signs that distinguish these deities. On the other hand, all creatures
bear the signs that mark Mahadeva and his spouse. Hence, all creatures
must be regarded as belonging to Maheswara. All creatures of the feminine
sex, have sprung from Ulna's nature as their cause, and hence it is they
bear the mark of femininity that distinguishes Uma; while all creatures
that are masculine, having sprung from Siva, bear the masculine mark that
distinguishes Siva. That person who says that there is, in the three
worlds with their mobile and immobile creatures, any other cause than the
Supreme Lord, and that which is not marked with the mark of either
Mahadeva or his spouse should be regarded as very wretched and should not
be counted among the creatures of the universe. Every being with the mark
of the masculine sex should be known to be of Isana, while every being
with the mark of the feminine sex should be known to be of Uma. This
universe of mobile and immobile creatures is provided by two kinds of
forms (viz., male and female). It is from Mahadeva that I wish to obtain
boons. Failing in this, O Kausika, I would rather prefer dissolution
itself. Go or remain, O Sakra, as thou, O slayer of Vala, desirest. I
wish to have boons or curses from Mahadeva. No other deity shall I ever
acknowledge, nor would I have from any other deity the fruition of all my
wishes.--Having said these words unto the chief of the celestials, I
became overwhelmed with grief at the thought of Mahadeva not having been
gratified with me not withstanding my severe austerities. Within the
twinkling of an eye, however, I saw the celestial elephant I had beheld
before me transformed into a bull as white as a swan, or the Jasminum
pubescens, or a stalk of the lotus or silver, or the ocean of milk. Of
huge body, the hair of its tail was black and the hue of its eyes was
tawny like that of honey. Its horns were hard as adamant and had the
colour of gold. With their very sharp ends, whose hue was a mild red, the
bull seemed to tear the Earth. The animal was adorned all over with
ornaments made of the purest gold. Its face and hoofs and nose and ears
were exceedingly beautiful and its waist too exceedingly well-formed. Its
flanks were possessed of great beauty and its neck was very thick. Its
whole form was exceedingly agreeable and beautiful to look at. Its hump
shone with great beauty and seemed to occupy the whole of its
shoulder-joint. And it looked like the summit of a mountain of snow or
like a cliff of white clouds in the sky. Upon the back of that animal I
beheld seated the illustrious Mahadeva with his spouse Uma. Verily,
Mahadeva shone like the lord of stars while he is at his full. The fire
born of his energy resembled in effulgence the lightening that flashes
amid clouds. Verily, it seemed as if a thousand suns rose there, filling
every side with a dazzling splendour. The energy of the Supreme Lord
looked like the Samvartaka fire which destroys all creatures at the end
of the Yuga. Overspread with that energy, the horizon became such that I
could see nothing on any side. Filled with anxiety I once more thought
what it could mean. That energy, however, did not pervade every side for
any length of time, for soon, through the illusion of that god of gods,
the horizon became clear. I then behold the illustrious Sthanu or
Maheswara seated on the back of his bull, of blessed and agreeable
appearance and looking like a smokeless fire. And the great god was
accompanied by Parvati of faultless features. Indeed, I beheld the
blue-throated and high-souled Sthanu, unattached to everything, that
receptacle of all kinds of force, endued with eight and ten arms and
adorned with all kinds of ornaments. Clad in white vestments, he wore
white garlands, and had white unguents smeared upon his limbs. The colour
of his banner, irresistible in the universe, was white. The sacred thread
round his person was also white. He was surrounded with associates, all
possessed with prowess equal to his own, who were singing or dancing or
playing on diverse kinds of musical instruments. A crescent moon, of pale
hue, formed his crown, and placed on his forehead it looked like the moon
that rises in the autumnal firmament. He seemed to dazzle with splendour,
in consequence of his three eyes that looked like three suns. The garland
of the purest white, that was on his body, shone like a wreath of
lotuses, of the purest white, adorned with jewels and gems. I also
beheld, O Govinda, the weapons in their embodied forms and fraught with
every kind of energy, that belong to Bhava of immeasurable prowess. The
high-souled deity held a bow whose hues resembled those of the rainbow.
That bow is celebrated under the name of the Pinaka and is in reality a
mighty snake. Indeed, that snake of seven heads and vast body, of sharp
fangs and virulent poison, of large neck and the masculine sex, was
twined round with the cord that served as its bowstring. And there was a
shaft whose splendour looked like that of the sun or of the fire that
appears at the end of the Yuga. Verily, that shaft was the excellent
Pasupata that mighty and terrible weapon, which is without a second,
indescribable for its power, and capable of striking every creature with
fear. Of vast proportions, it seemed to constantly vomit sparks of fire.
Possessed of one foot, of large teeth, and a thousand heads and thousand
Stomachs, it has a thousand arms, a thousand tongues, and a thousand
eyes. Indeed, it seemed to continually vomit fire. O thou of mighty arms,
that weapon is superior to the Brahma, the Narayana, the Aindra, the
Agneya, and the Varuna weapons. Verily, it is capable of neutralising
every other weapon in the universe. It was with that weapon that the
illustrious Mahadeva had in days of yore, burnt and consumed in a moment
the triple city of the Asuras. With the greatest ease, O Govinda,
Mahadeva, using that single arrow, achieved that feat. That weapon, shot
by Mahadeva's arms, can, without doubt consume in half the time taken up
by a twinkling of the eyes the entire universe with all its mobile and
immobile creatures. In the universe there is no being including even
Brahma and Vishnu and the deities, that are incapable of being slain by
that weapon. O sire, I saw that excellent, wonderful and incomparable
weapon in the hand of Mahadeva. There is another mysterious and very
powerful weapon which is equal or perhaps, superior to the Pasupata
weapon. I beheld that also. It is celebrated in all the worlds as the Sum
of the Sula-armed Mahadeva. Hurled by the illustrious deity, that weapon
is competent to rive the entire Earth or dry up the waters of the ocean
or annihilate the entire universe. In days of yore, Yuvanaswa's son, king
Mandhatri, that conqueror of the three worlds, possessed of imperial sway
and endued with abundant energy, was, with all his troops, destroyed by
means of that weapon. Endued with great might and great energy and
resembling Sakra himself in prowess, the king, O Govinda, was slain by
the Rakshasa Lavana with the aid of this Sula which he had got from Siva.
The Sula has a very keen point. Exceedingly terrible, it is capable of
causing everybody's hair stand on its end. I saw it in the hand of
Mahadeva, as if roaring with rage, having contracted its forehead into
three wrinkles. It resembled, O Krishna, a smokeless fire or the sun that
rises at the end of the Yuga. The handle of that Sula, was made of a
mighty snake. It is really indescribable. It looked like the universal
Destroyer himself armed with his noose. I saw this weapon, O Govinda, in
the hand of Mahadeva. I beheld also another weapon, viz., that
sharp-edged battle-axe which, in days of yore, was given unto Rama by the
gratified Mahadeva for enabling him to exterminate the Kshatriyas. It was
with this weapon that Rama (of Bhrigu's race) slew in dreadful battle the
great Karttaviryya who was the ruler of all the world. It was with that
weapon that Jamadagni's son, O Govinda, was able to exterminate the
Kshatriyas for one and twenty times. Of blazing edge and exceedingly
terrible, that axe was hanging on the shoulder, adorned with a snake, of
Mahadeva. Indeed, it shone on Mahadeva's person like the flame of a
blazing fire. I beheld innumerable other celestial weapons with Mahadeva
of great intelligence. I have, however named only a few, O sinless one,
in consequence of their principal character. On the left side of the
great god stood the Grandsire Brahma seated on an excellent car unto
which were attached swans endued with the speed of the mind. On the same
side could be seen Narayana also, seated on the son of Vinata, and
bearing the conch, the discus, and the mace. Close to the goddess Uma was
Skanda seated on his peacock, bearing his fatal dart and bells, and
looking like another Agni. In the front of Mahadeva I beheld Nandi
standing armed with his Sula and looking like a second Sankara (for
prowess and energy). The Munis headed by the Self-born Manu and Rishis
having Bhrigu for their first, and the deities with Sakra at their head,
all came there. All the tribes of spirits and ghosts, and the celestial
Mothers, stood surrounding Mahadeva and saluting him with reverence. The
deities were engaged in singing the praises of Mahadeva by uttering
diverse hymns. The Grandsire Brahma uttering a Rathantara, praised
Mahadeva. Narayana also, uttering the Jyestha Saman, sang the praises of
Bhava. Sakra also did the same with the aid of those foremost of Vedic
Mantras, viz., the Sata-Rudriam. Verily, Brahma and Narayana and
Sakra,--those three high-souled deities,--shone there like three
sacrificial fires. In their midst shone the illustrious God like the sun
in the midst of his corona, emerged from autumnal clouds. I beheld
myriads of suns and moons, also in the sky, O Kesava. I then praised the
illustrious Lord of everything, the supreme Master of the universe.

"Upamanyu continued, 'I said, Salutations to thee, O illustrious one, O
thou that constitutest the refuge of all things, O thou that art called
Mahadeva! Salutations to thee that assumest the form of Sakra, that art
Sakra, and that disguisest thyself in the form and vestments of Sakra.
Salutations to thee that art armed with the thunder, to thee that art
tawny, and thee that art always armed with the Pinaka. Salutations to
thee that always bearest the conch and the Sula. Salutations to thee that
art clad in black, to thee that art of dark and curly hair, to thee that
hast a dark deer-skin for thy upper garment, to thee that presidest over
the eighth lunation of the dark fortnight. Salutations to thee that art
of white complexion, to thee that art called white, to thee that art clad
in white robes, to thee that hast limbs smeared with white ashes, to thee
that art ever engaged in white deeds. Salutations to thee that art red of
colour, to thee that art clad in red vestments, to thee that ownest a red
banner with red flags, to thee that wearest red garlands and usest red
unguents. Salutations to thee that art brown in complexion, to thee that
art clad in brown vestments, to thee, that hast a brown banner with brown
flags, to thee that wearest brown garlands and usest brown unguents.
Salutations to thee that hast the umbrella of royalty held over thy head,
to thee that wearest the foremost of crowns. Salutations unto thee that
art adorned with half a garland and half an armlet, to thee that art
decked with one ring for one year, to thee that art endued with the speed
of the mind, to thee that art endued with great effulgence. Salutations
to thee that art the foremost of deities, to thee that art the foremost
of ascetics, to thee that art the foremost of celestials. Salutations to
thee that wearest half a wreath of lotuses, to thee that hast many
lotuses on thy body. Salutations to thee that hast half thy body smeared
with sandal paste, to thee that hast half thy body decked with garlands
of flowers and smeared with fragrant unguents. [62] Salutations to thee
that art of the complexion of the Sun, to thee that art like the Sun, to
thee whose face is like the Sun, to thee that hast eyes each of which is
like the Sun. Salutations to thee that art Soma, to thee that art as mild
as Soma, to thee that bearest the lunar disc, to thee that art of lunar
aspect, to thee that art the foremost of all creatures, to thee that art
adorned with a set of the most beautiful teeth. Salutations to thee that
art of a dark complexion, to thee that art of a fair complexion, to thee
that hast a form half of which is yellow and half white, to thee that
hast a body half of which is male and half female, to thee that art both
male and female. Salutations to thee that ownest a bull for thy vehicle,
to thee that proceedest riding on the foremost of elephants, to thee that
art obtained with difficulty, to thee that art capable of going to places
unapproachable by others. Salutations to thee whose praises are sung by
the Ganas, to thee that art devoted to the diverse Ganas, to thee that
followest the track that is trod by the Ganas, to thee that art always
devoted to the Ganas as to a vow. Salutations to thee that art of the
complexion of white clouds, to thee that hast the splendour of the
evening clouds, to thee that art incapable of being described by names,
to thee that art of thy own form (having nothing else in the universe
with which it can be compared). Salutations to thee that wearest a
beautiful garland of red colour, to thee that art clad in robes of red
colour. Salutations to thee that hast the crown of the head decked with
gems, to thee that art adorned with a half-moon, to thee that wearest
many beautiful gems in thy diadem, to thee that hast eight flowers on thy
head. Salutations to thee that hast a fiery mouth and fiery eyes, to thee
that hast eyes possessing the effulgence of a thousand moons, to thee
that art of the form of fire, to thee that art beautiful and agreeable,
to thee that art inconceivable and mysterious. Salutations to thee that
rangest through the firmament, to thee that lovest and residest in lands
affording pasture to kine, to thee that walkest on the Earth, to thee
that art the Earth, to thee that art infinite, to thee that art
exceedingly auspicious. Salutations to thee that art unclad (or has the
horizon alone for thy vestments), to thee that makest a happy home of
every place where thou mayst happen to be for the moment. Salutations to
thee that hast the universe for thy home, to thee that hast both
Knowledge and Felicity for thy Soul. Salutations to thee that always
wearest a diadem, to thee that wearest a large armlet, to thee that hast
a snake for the garland round thy neck, to thee that wearest many
beautiful ornaments on thy person. Salutations to thee that hast the Sun,
the Moon, and Agni for thy three eyes, to thee that art possessed of a
thousand eyes, to thee that art both male and female, to thee that art
divested of sex, to thee that art a Sankhya, to thee that art a Yogin.
Salutations to thee that art of the grace of those deities who are
worshipped in sacrifices, to thee that art the Atharvans, to thee that
art the alleviator of all kinds of disease and pain, to thee that art the
dispeller of every sorrow. Salutations to thee that roarest as deep as
the clouds, to thee that puttest forth diverse kinds of illusions, to
thee that presidest over the soil and over the seed that is sown in it,
to thee that art the Creator of everything. Salutations to thee that art
the Lord of all the celestials, to thee that art the Master of the
universe, to thee that art endued with the speed of the wind, to thee
that art of the form of the wind. Salutations to thee that wearest a
garland of gold, to thee that sportest on hills and mountains [63], to
thee that art adorned by all who are enemies of the gods, to thee that
art possessed of fierce speed and energy. Salutations to thee that torest
away one of the heads of the Grandsire Brahma, to thee that hast slain
the Asura named Mahisha, to thee that assumest three forms, to thee that
bearest every form. Salutations to thee that art the destroyer of the
triple city of the Asuras, to thee that art the destroyer of (Daksha's)
sacrifice, to thee that art the destroyer of the body of Kama (the deity
of Desire), to thee that wieldest the rod of destruction. Salutations to
thee that art Skanda, to thee that art Visakha, to thee that art the rod
of the Brahmana, to thee that art Bhava, to thee that art Sarva, to thee
that art of universal form. Salutations to thee that art Isana, to thee
that art the destroyer of Bhaga, to thee that art the slayer of Andhaka,
to thee that art the universe, to thee that art possessed of illusion, to
thee that art both conceivable and inconceivable. [64] Thou art the one
end of all creatures, thou art the foremost, thou art the heart of
everything. Thou art the Brahma of all the deities, thou art the
Nilardhita Red and Blue of the Rudras. Thou art the Soul of the
creatures, thou art He who is called Purusha in the Sankhya philosophy,
thou art the Rishabha among all things sacred, thou art that which is
called auspicious by Yogins and which, according to them, is without
parts (being indivisible). Amongst those that are observant of the
different modes of life, thou art the House-holder, thou art the great
Lord amongst the lords of the universe. Thou art Kuvera among all the
Yakshas, and thou art Vishnu amongst all the sacrifices. [65] Thou art
Meru amongst mountains, thou art the Moon among all luminaries of the
firmament, thou art Vasishtha amongst Rishis, thou art Surya among the
planets. Thou art the lion among all wild animals, and among all domestic
animals, thou art the bull that is worshipped by all people. Among the
Adityas thou art Vishnu (Upendra), among the Vasu thou art Pavaka, among
birds thou art the son of Vinata (Garuda), and among snakes thou art
Ananta (Sesha). Among the Vedas thou art the Samans, among the Yajushes
thou art the Sata-Rudriyam, among Yogins thou art Sanatkumara, and among
Sankhyas thou art Kapila. Among the Maruts thou art Sakra, among the
Pitris thou art Devarat, among all the regions (for the residence of
created beings) thou art the region of Brahman, and amongst all the ends
that creatures attain to, thou art Moksha or Emancipation. Thou art the
Ocean of milk among all oceans, among all rocky eminences thou art
Himavat, among all the orders thou art the Brahmana, and among all
learned Brahmanas thou art he that has undergone and is observant of the
Diksha. Thou art the Sun among all things in the world, thou art the
destroyer called Kala. Thou art whatever else possessed of superior
energy of eminence that exists in the universe. Thou art possessed of
supreme puissance. Even this is what represents my certain conclusion.
Salutations to thee, O puissant and illustrious one, O thou that art kind
to all thy worshippers. Salutations to thee, O lord of Yogins. I bow to
thee, O original cause of the universe. Be thou gratified with me that am
thy worshipper, that am very miserable and helpless, O Eternal Lord, do
thou become the refuge of this adorer of thine that is very weak and
miserable. O Supreme Lord, it behoveth thee to pardon all those
transgressions of which I have been guilty, taking compassion upon me on
the ground of my being thy devoted worshipper. I was stupefied by thee, O
Lord of all the deities, in consequence of the disguise in which thou
showest thyself to me. O Maheswara, I did not give thee the Arghya or
water to wash thy feet. [66] Having hymned the praises of Isana in this
way, I offered him, with great devotion, water to wash his feet and the
ingredients of the Arghya, and then, with joined hands, I resigned myself
to him, being prepared to do whatever he would bid. Then, O sire, an
auspicious shower of flowers fell upon my head, possessed of celestial
fragrance and bedewed with cold water. The celestial musicians began to
play on their kettle-drums. A delicious breeze, fragrant and agreeable,
began to blow and fill me with pleasure. Then Mahadeva accompanied by his
spouse, and having the bull for his sign, having been gratified with me,
addressed the celestials assembled there in these words, filling me with
great joy,--Behold, ye deities, the devotion of the high-souled Upamanyu.
Verily, steady and great is that devotion, and entirely immutable, for it
exists unalterably.--Thus addressed by the great God armed with the Sula,
the deities, O Krishna, having bowed down unto him and joined their hands
in reverence, said these words,--O illustrious one, O God of the gods, O
master of the universe, O Lord of all, let this best of regenerate
persons obtain from thee the fruition of all his desires.--Thus addressed
by all the deities, with the Grandsire Brahma among them. Sarva,
otherwise called Isa and Sankara, said these words as if smiling unto
me.'"

"The illustrious Sankara said, 'O dear Upamanyu, I am gratified with
thee. Behold me, O foremost of Munis, O learned Rishi, thou art firmly
devoted to me and well hast thou been tested by me. I have been very
highly pleased with thee in consequence of this thy devotion to Siva. I
shall, therefore, give thee today the fruition of whatever desires thou
mayst have in thy heart. Thus addressed by Mahadeva of great wisdom,
tears of joy came into my eyes and my hair stood on its end (through
emotion). Kneeling down unto him and bowing unto him repeatedly, I then,
with a voice that was choked with delight, said unto him,--O illustrious
god, it seems to me that I was hitherto dead and that it is only today
that I have taken my birth, and that my birth bath today borne fruit,
since I am staying now in the presence of Him who is the Master of both
the deities and the Asuras! Who else is more praiseworthy than I, since I
am beholding with these eyes of mine, Him of immeasurable prowess whom
the very deities are unable to behold without first paying hearty
worship? That which they that are possessed of learning and wisdom say is
the highest of all topics, which is Eternal, which is distinguished from
all else, which is unborn, which is Knowledge, which is indestructible,
is identical with thee, O puissant and illustrious one, thee that art the
beginning of all the topics, thee that art indestructible and changeless,
thee that art conversant with the ordinances which govern all the topics,
thee that art the foremost of Purushas, thee that art the highest of the
high. Thou art he that hadst created from thy right side the Grandsire
Brahma, the Creator of all things. Thou art he that hadst created from
thy left side Vishnu for protecting the Creation. Thou art that puissant
Lord who didst create Rudra when the end of the Yuga came and when the
Creation was once more to be dissolved. That Rudra, who sprang from thee
destroyed the Creation with all its mobile and immobile beings, assuming
the form of Kala of great energy, of the cloud Samvartaka (charged with
water which myriads of oceans are not capacious enough to bear), and of
the all consuming fire. Verily, when the period comes for the dissolution
of the universe, that Rudra stands, ready to swallow up the universe.
Thou art that Mahadeva, who is the original Creator of the universe with
all its mobile and immobile entities. Thou art he, who, at the end of the
Kalpa, stands, withdrawing all things into thyself. Thou art he that
pervadest all things, that art the Soul of all things, thou art the
Creator of the Creator of all entities. Incapable of being seen by even
any of the deities, thou art he that exists, pervading all entities. If,
O lord, thou hast been gratified with me and if thou wouldst grant me
boons, let this be the boon, O Lord of all the deities, that my devotion
to thee may remain unchanged. O best of the deities, let me, through thy
grace, have knowledge of the Present, the Past, and the Future. I shall
also, with all my kinsmen and friends, always eat food mixed with milk.
And let thy illustrious self be for ever present at our retreat.--Thus
addressed by me, the illustrious Maheswara endued with supreme energy,
that Master of all mobile and immobile, viz., Siva, worshipped of all the
universe, then said unto me these words.'

"The illustrious Deity said, 'Be thou free from every misery and pain,
and be thou above decrepitude and death. Be thou possessed of fame, be
thou endued with great energy, and let spiritual knowledge be thine. Thou
shalt, through my grace, be always sought for by the Rishis. Be thy
behaviour good and righteous, be every desirable attribute thine, be thou
possessed of universal knowledge, and be thou of agreeable appearance.
Let undecaying youth be thine, and let thy energy be like that of fire.
Wherever, again, thou mayst desire the presence of the ocean of milk that
is so agreeable to thee, there shall that ocean appear before thee (ready
for being utilised by thee and thy friends for purposes of thy food). Do
thou, with thy friends, always obtain food prepared with milk, with the
celestial nectar besides being mixed with it. [67] After the expiration of
a Kalpa thou shalt then obtain my companionship. Thy family and race and
kinsmen shall be exhaustless. O foremost of regenerate ones, thy devotion
to me shalt be eternal. And. O best of Brahmanas, I shall always accord
my presence to thy asylum. Live, O son, whithersoever thou likest, and
let no anxiety be thine. Thought of by thee, I shall, O learned Brahmana,
grant thee a sight of myself again.--Having said these words, and granted
me these boons, the illustrious Isana, endued with the effulgence of
millions of Suns, disappeared there and then. It was even thus, O
Krishna, that I beheld, with the aid of austere penances, that God of
gods. I also obtained all that was said by the great Deity endued with
supreme intelligence. Behold, O Krishna, before thy eyes, these Siddhas
residing here and these Rishis and Vidyadharas and Yakshas and Gandharvas
and Apsaras. Behold these trees and creepers and plants yielding all
sorts of flowers and fruits. Behold them bearing the flowers of every
season, with beautiful leaves, and shedding a sweet fragrance all around.
O thou of mighty arms, all these are endued with a celestial nature
through the grace of that god of gods, that Supreme Lord, that
high-souled Deity.'

"Vasudeva continued, 'Hearing these words of his and beholding, as it
were, with my own eyes all that he had related to me, I became filled
with wonder. I then addressed the great ascetic Upamanyu and said unto
him,--Deserving of great praise art thou, O foremost of learned
Brahmanas, for what righteous man is there other than thou whose retreat
enjoys the distinction of being honoured with the presence of that God of
gods? Will the puissant Siva, will the great Sankara, O chief of
ascetics, grant me also a sight of his person and show me favour.'

"Upamanyu said, 'Without doubt, O thou of eyes like lotus-petals, thou
wilt obtain a sight of Mahadeva very soon, even as, O sinless one, I
succeeded in obtaining a sight of him. O thou of immeasurable prowess, I
see with my spiritual eyes that thou wilt, in the sixth month from this,
succeed in obtaining a sight of Mahadeva, O best of all persons. Thou, O
foremost of the Yadus, wilt obtain from Maheswara and his spouse, four
and twenty boons. I tell thee what is true. Through the grace of that
Deity endued with supreme wisdom, the Past, the Future and the Present
are known to me. The great Hara has favoured these Rishis numbering by
thousands and others as numerous. Why will not the puissant Deity show
favour to thee, O Mahadeva? The meeting of the gods is always commendable
with one like thee, with one that is devoted to the Brahmanas, with one
that is full of compassion and that is full of faith. I shall give thee
certain Mantras. Recite them continuously. By this thou art certain to
behold Sankara.'

"The blessed Vishnu continued, 'I then said unto him, O regenerate one,
through thy grace, O great ascetic. I shall behold the lord of the
deities, that grinder of multitudes of Diti's sons. Eight days, O
Bharata, passed there like an hour, all of us being thus occupied with
talk on Mahadeva. On the eighth day, I underwent the Diksha (initiation)
according to due rites, at the hands of that Brahmana and received the
staff from his hands. I underwent the prescribed shave. I took up a
quantity of Kusa blades in my hand. I wore rags for my vestments. I
rubbed my person with ghee. I encircled a cord of Munja grass round my
loins. For one month I lived on fruits. The second month I subsisted upon
water. The third, the fourth and the fifth months I passed, living upon
air alone. I stood all the while, supporting myself upon one foot and
with my arms also raised upwards, and foregoing sleep all the while. I
then beheld, O Bharata, in the firmament an effulgence that seemed to be
as dazzling as that of a thousand Suns combined together. Towards the
centre of that effulgence, O son of Pandu, I saw a cloud looking like a
mass of blue hills, adorned with rows of cranes, embellished with many a
grand rainbow, with flashes of lightning and the thunder-fire looking
like eyes set on it. [68] Within that cloud was the puissant Mahadeva.
himself of dazzling splendour, accompanied by his spouse Uma. Verily, the
great Deity seemed to shine with his penances, energy, beauty,
effulgence, and his dear spouse by his side. The puissant Maheswara, with
his spouse by his side, shone in the midst of that cloud. The appearance
seemed to be like that of the Sun in the midst of racking clouds with the
Moon by his side. The hair on my body, O son of Kunti, stood on its end,
and my eyes expanded with wonder upon beholding Hara, the refuge of all
the deities and the dispeller of all their griefs. Mahadeva was adorned
with a diadem on his head. He was armed with his Sula. He was clad in a
tiger-skin, had matted locks on his head, and bore the staff (of the
Sanyasin) in one of his hands. He was armed, besides with his Pinaka and
the thunderbolt. His teeth was sharp-pointed. He was decked with an
excellent bracelet for the upper arm. His sacred thread was constituted
by a snake. He wore an excellent garland of diversified colours on his
bosom, that hung down to his toes. Verily, I beheld him like the
exceedingly bright moon of an autumnal evening. Surrounded by diverse
clans of spirits and ghosts, he looked like the autumnal Sun difficult of
being gazed at for its dazzling brightness. Eleven hundred Rudras stood
around that Deity of restrained soul and white deeds, then seated upon
his bull. All of them were employed in hymning his praises. The Adityas,
the Vasus, the Sadhyas, the Viswedevas, and the twin Aswins praised that
Lord of the universe by uttering the hymns occurring in the scriptures.
The puissant Indra and his brother Upendra, the two sons of Aditi, and
the Grandsire Brahma, all uttered, in the presence of Bhava, the
Rathantara Saman. Innumerable masters of Yoga, all the regenerate Rishis
with their children, all the celestial Rishis, the goddess Earth, the Sky
(between Earth and Heaven), the Constellations, the Planets, the Months,
the Fortnights, the Seasons, Night, the Years, the Kshanas, the Muhurtas,
the Nimeshas, the Yugas one after another, all the celestial Sciences and
branches of knowledge, and all beings conversant with Truth, were seen
bowing down unto that Supreme Preceptor, that great Father, that giver
(or origin) of Yoga. Sanatkumara, the Vedas, the Histories, Marichi,
Angiras, Atri, Pulastya, Pulaha, Kratu, the seven Manus, Soma, the
Atharvans, and Vrihaspati, Bhrigu, Daksha, Kasyapa, Vasishtha, Kasya, the
Schandas, Diksha, the Sacrifices, Dakshina, the Sacrificial Fires, the
Havis (clarified butter) poured in sacrifices, and all the requisites of
the sacrifices, were beheld by me, O Yudhishthira, standing there in
their embodied forms. All the guardians of the worlds, all the Rivers,
all the snakes, the mountains, the celestial Mothers, all the spouses and
daughters of the celestials, thousands upon thousands and millions of
ascetics, were seen to bow down to that puissant Lord who is the soul of
tranquillity. The Mountains, the Oceans, and the Points of the compass
also did the same, the Gandharvas and the Apsaras highly skilled in
music, in celestial strains, sang and hymned the praises of Bhava who is
full of wonder. The Vidyadharas, the Danavas, the Guhyakas, the
Rakshasas, and all created beings, mobile and immobile, adorned, in
thought, word and deed, that puissant Lord. Before me, that Lord of all
the gods viz., Sarva, appeared seated in all his glory. Seeing that Isana
had showed himself to me by being seated in glory before my eyes, the
whole universe, with the Grandsire and Sakra, looked at me. I, however,
had not the power to look at Mahadeva. The great Deity then addressed me
saying, 'Behold, O Krishna, and speak to me. Thou hast adorned me
hundreds and thousands of times. There is no one in the three worlds that
is dearer to me than thou.' After I had bowed unto him, his spouse, viz.,
the goddess Uma, became gratified with me. I then addressed in these
words the great God whose praises are hymned by all the deities with the
Grandsire Brahma at their head.'

"The blessed Vishnu said, 'I saluted Mahadeva, saying,--Salutations to
thee, O thou that art the eternal origin of all things. The Rishis say
that thou art the Lord of the Vedas. The righteous say that thou art
Penance, thou art Sattwa, thou art Rajas, thou art Tamas, and thou art
Truth. Thou art Brahman, thou art Rudra, thou art Varuna, thou art Agni,
thou art Manu, thou art Bhava, thou art Dhatri, thou art Tashtri, thou
art Vidhatri, thou art the puissant Master of all things, and thou art
everywhere. All beings, mobile and immobile, have sprung from thee. This
triple world with all its mobile and immobile entities, has been created
by thee. The Rishis say that thou art superior to the senses, the mind,
the vital breaths, the seven sacrificial fires, all others that have
their refuge in the all-pervading Soul, and all the deities that are
adored and worthy of adoration. Thou, O illustrious one, art the Vedas,
the Sacrifices, Soma, Dakshina, Pavaka, Havi, and all other requisites of
sacrifice. The merit obtained by sacrifices, gifts made to others, the
study of the Vedas, vows, regulations in respect of restraint, Modesty,
Fame, Prosperity, Splendour, Contentment, and Success, all exist for
leading to thee. [69] Desire, Wrath, Fear, Cupidity, Pride, Stupefaction,
and Malice, Pains and Diseases, are, O illustrious one, thy children.
Thou art all acts that creatures do, thou art the joy and sorrow that
flow from those acts, thou art the absence of joy and sorrow, thou art
that Ignorance which is the indestructible seed of Desire, thou art the
high origin of Mind, thou art Puissance, and thou art Eternity. [70] Thou
art the Unmanifest, thou art Pavana, thou art inconceivable, thou art the
thousand-rayed Sun, thou art the effulgent Chit, thou art the first of
all the topics, and thou art the refuge of life. [71] The use of words
like Mahat, Soul, Understanding, Brahman, Universe, Sambhu, and Self-born
and other words occurring in succession (in the Vedas), show that thy
nature has been judged (by persons conversant with the Vedas) as
identical with Mahat and Soul. Verily, regarding thee as all this, the
learned Brahmanas win over that ignorance which lies at the root of the
world. Thou residest in the heart of all creatures, and thou art adored
by the Rishis as Kshetrajna. Thy arms and feet extend to every place, and
thy eyes, head, and face are everywhere. Thou hearest everywhere in the
universe, and thou stayest, pervading all things. Of all acts that are
performed in the Nimeshas and other divisions of time that spring in
consequence of the puissance of the Sun, thou art the fruit. [72] Thou art
the original effulgence (of the supreme Chit). Thou art Purusha, and thou
residest in the hearts of all things. Thou art the various Yogic
attributes of success, viz., Subtility and Grossness and Fruition and
Supremacy and Effulgence and Immutability. [73] Understanding and
intelligence and all the worlds rest upon thee. They that are devoted to
meditation, that are always engaged in Yoga, that are devoted to or firm
in Truth and that have subjugated their passions, seek thee and rest on
thee. [74] They that know thee for one that is Immutable, or one that
resides in all hearts, or one that is endued with supreme puissance, or
one that is the ancient Purusha, or one that is pure Knowledge, or one
that is the effulgent Chit, or one that is the highest refuge of all
persons endued with intelligence, are certainly persons of great
intelligence. Verily, such persons stay, transcending intelligence. [75]
By understanding the seven subtile entities (viz., Mahat, Ego, and five
subtile primal elements called Tanmatras), by comprehending thy six
attributes (of Omniscience, Contentment of Fullness, Knowledge without
beginning, Independence, Puissance that is not at fault at any time and
that is infinite), and being conversant with Yoga that is freed from
every false notion, the man of knowledge succeeds in entering into thy
great self.--After I had said these words, O Partha, unto Bhava, that
dispeller of grief and pain, the universe, both mobile and immobile, sent
up a leonine shout (expressive of their approval of the correctness of my
words). The innumerable Brahmanas there present, the deities and the
Asuras, the Nagas, the Pisachas, the Pitris, the birds, diverse
Rakshasas, diverse classes of ghosts and spirits, and all the great
Rishis, then bowed down unto that great Deity. There then fell upon my
head showers of celestial flowers possessed of great fragrance, and
delicious winds blew on the spot. The puissant Sankara then, devoted to
the good of the universe, looked at the goddess Uma and the lord of the
celestials and myself also, and thus spoke unto me,--We know, O Krishna,
that thou, O slayer of foes, art filled with the greatest devotion
towards us. Do what is for thy good. My love and affection for thee is
very great. Do thou ask for eight boons. I shall verily give them unto
thee, O Krishna, O best of all persons, tell me what they are, O chief of
the Yadavas. Name what thou wishest. However difficult of attainment they
be, thou shalt have them still.'" [76]



SECTION XV

"The blessed Krishna said, 'Bowing my head with great joy unto that mass
of energy and effulgence, I said these words unto the great Deity, with a
heart filled with gladness,--Firmness in virtue, the slaughter of foes in
battle, the highest fame, the greatest might, devotion to Yoga, thy
adjacence, and hundreds upon hundreds of children, these are the boons I
solicit of thee,--So be it,--said Sankara repeating the words I had
uttered. After this, the mother of the universe, the upholders of all
things, who cleanses, all things, viz., the spouse of Sarva, that vast
receptacle of penances said with a restrained soul these words unto
me,--'The puissant Mahadeva has granted thee, O sinless one, a son who
shall be named Samva. Do thou take from me also eight boons which thou
choosest. I shall certainly grant them to thee.--Bowing unto her with a
bend of my head, I said unto her, O son of Pandu,--I solicit from thee
non-anger against the Brahmanas, grace of my father, a hundred sons, the
highest enjoyments, love for my family, the grace of my mother, the
attainment of tranquillity and peace, and cleverness in every act!'

"Uma said, 'It shall be even so, O thou that art possessed of prowess and
puissance equal to that of a celestial. I never say what is untrue. Thou
shalt have sixteen thousand wives. Thy love for them and theirs also for
thee shall be unlimited. From all thy kinsmen also, thou shalt receive
the highest affection. Thy body too shall be most beautiful. Seven
thousand guests will daily feed at thy palace.'

"Vasudeva continued, 'Having thus granted me boons both the god and the
goddess, O Bharata, disappeared there and then with their Ganas, O elder
brother of Bhima. All those wonderful facts I related fully, O best of
kings, to that Brahmana of great energy, viz., Upamanyu (from whom I had
obtained the Diksha before adoring Mahadeva). Bowing down unto the great
God, Upamanyu said these words to me.'

"Upamanyu said, 'There is no deity like Sarva. There is no end or refuge
like Sarva. There is none that can give so many or such high boons. There
is none that equal him in battle.'"



SECTION XVI

"Upamanyu said, 'There was in the Krita age, O sire, a Rishi celebrated
under the name of Tandi. With great devotion of heart he adored, with the
aid of Yoga-meditation, the great God for ten thousand years. Listen to
me as I tell thee fruit or reward he reaped of such extraordinary
devotion. He succeeded in beholding Mahadeva and praised him by uttering
some hymns. Thinking, with the aid of his penances, of Him who is the
supreme Soul and who is immutable and undeteriorating, Tandi became
filled with wonder, and said these words,--I seek the protection of Him
whom the Sankhyas describe and the Yogins think of as the Supreme, the
Foremost, the Purusha, the pervader of all things, and the Master of all
existent objects, of him who, the learned say, is the cause of both the
creation and the destruction of the universe; of him who is superior to
all the celestials, the Asuras, and the Munis, of him who has nothing
higher, who is unborn, who is the Lord of all things, who has neither
beginning nor end, and who is endued with supreme puissance, who is
possessed of the highest felicity, and who is effulgent and
sinless.--After he had said these words, Tandi beheld before him that
ocean of penances, that great Deity who is immutable and undeteriorating,
who is without compare, who is inconceivable, who is eternal, and who is
without any change, who is indivisible, who is whole, who is Brahma, who
transcends all attributes, and who is endued with attributes, who is the
highest delight of Yogins, who is without deterioration, who is called
Emancipation, who is the refuge of the Mind, of Indra, of Agni, of the
god of wind, of the entire universe, and of the Grandsire Brahma; who is
incapable of being conceived by the Mind, who is without mutation of any
kind, who is pure, who is capable of being apprehended by understanding
only and who is immaterial as the Mind; who is difficult of
comprehension, who is incapable of being measured, who is difficult of
being attained by persons of uncleansed souls, who is the origin of the
universe, and who transcends both the universe and the attribute of
darkness; who is ancient, who is Purusha, who is possessed of effulgence,
and who is higher than the highest. The Rishi Tandin, desirous of
beholding Him who making himself endued with life-breaths, resides in
what results from it viz., Jiva, in the form of that effulgence which is
called the Mind, passed many years in the practice of the severest
austerities, and having succeeded in beholding Him as the reward of those
penances, he praised the great God in the following terms.'

"Tandi said, 'Thou art the holiest of holies [77] and the refuge of all, O
foremost of all beings endued with intelligence. Thou art the fiercest
energy of all kinds of energy. Thou art the austerest penance of all
penances. Thou, O puissant one, art the liberal giver of blessings. Thou
art the supreme Truth. Salutations to thee, O thou of a thousand rays,
and, O refuge of all felicity. Thou art the giver of that Nirvana which,
O puissant one, Yatis, standing in fear of birth and death, strive for so
hard. The Grandsire Brahma, he of a hundred sacrifices, (viz., Indra)
Vishnu, the Viswadevas, the great Rishis, are incapable of comprehending
thee and thy real nature. How then can persons like ourselves hope to
comprehend thee? From thee flows everything. Upon thee rests everything.
Thou art called Kala, thou art called Purusha, thou art called Brahma.
Celestial Rishis conversant with the Puranas, say that thou hast three
bodies viz., those pertaining to Kalas, those pertaining to Purusha and
those pertaining to Brahma or the three forms namely Brahma, Vishnu and
Rudra. Thou art Adhi-Purusha, (occupying the physical flame from head to
foot) thou art Adhyatma, thou art Adhibhuta, and Adhi-Daivata, thou art
Adhi-loka, Adhi-Vijnanam and Adhi-Yajna. [78] Men of wisdom, when they
succeed in knowing thee that residest in themselves and that art
incapable of being known by the very gods, become freed from all bonds
and pass into a state of existence that transcends all sorrow. [79] They
that do not wish to know thee, O thou of great puissance, have to undergo
innumerable births and deaths. Thou art the door of heaven and of
Emancipation. Thou art he that projectest all beings into existence and
withdrawest them again into thyself. Thou art the great giver. Thou art
heaven, thou art Emancipation, thou art desire (the seed of action). Thou
art wrath that inspires creatures. Thou art Sattwa, thou art Rajas, thou
art Tamas, thou art the nether regions, and thou art the upper regions.
Thou art the Grandsire Brahma, thou art Bhava, thou art Vishnu, thou art
Skanda, thou art Indra, thou art Savitri, thou art Yama, thou art Varuna,
Soma, thou art Dhatri, thou art Manu, thou art Vidhatri and thou art
Kuvera, the Lord of treasures. Thou art Earth, thou art Wind, thou art
Water, thou art Agni, thou art Space, thou art Speech, thou art the
Understanding, thou art Steadiness, thou art Intelligence, thou art the
acts that creatures do, thou art Truth, thou art Falsehood, thou art
existent and thou art non-existent. Thou art the senses, thou art that
which transcends Prakriti, thou art immutable. Thou art superior to the
universe of existent objects, thou art superior to the universe of
non-existent objects, thou art capable of being conceived, thou art
incapable of being conceived. That which is supreme Brahman, that which
is the highest entity, that which is the end of both the Sankhyas and the
Yogins, is, without doubt, identical with thee. Verily, rewarded have I
been today by thee in consequence of thy granting me a sight of thy form.
I have attained the end which the righteous alone attain to. I have been
rewarded with that end which is solicited by persons whose understandings
have been cleansed by Knowledge. Alas, so long I was steeped in
Ignorance; for this long period I was a senseless fool, since I had no
knowledge of thee that art the Supreme Deity, thee that art the only
eternal Entity as can be only known by all persons endued with wisdom. In
course of innumerable lives have I at last succeeded in acquiring that
Devotion towards thee in consequence of which thou hast shown thyself to
me. O thou that art ever inclined to extend thy grace to those that are
devoted to thee. He that succeeds in knowing thee is enable to enjoy
immortality. Thou art that which is ever a mystery with the gods, the
Asuras, and the ascetics. Brahman is concealed in the cave of the heart.
The very ascetics are unable to behold or know Him. [80] Thou art that
puissant deity who is the doer of everything and whose face is turned
towards every direction. Thou art the Soul of all things, thou seest all
things, thou pervadest all things, and thou knowest all things. Thou
makest a body for thyself, and bearest that body. Thou art an embodied
Being. Thou enjoyest a body, and thou art the refuge of all embodied
creatures. Thou art the creator of the life-breaths, thou possessest the
life-breaths, thou art one that is endued with life-breaths, thou art the
giver of the life-breaths, and thou art the refuge of all beings endued
with life-breaths. Thou art that Adhyatma which is the refuge of all
righteous persons that are devoted to Yoga-meditation and conversant with
the Soul and that are solicitous of avoiding rebirth. Verily, thou art
that Supreme Lord who is identical with that refuge. Thou art the giver
unto all creatures of whatever ends become theirs, fraught with happiness
or misery. Thou art he that ordains all created beings to birth and
death. Thou art the puissant Lord who grants success to Rishis crowned
with success in respect of the fruition of their wishes. Having created
all the worlds beginning with Bhu, together with all the denizens of
heaven, that upholdest and cherishest them all, distributing thyself into
thy well-known forms numbering Eight. [81] From thee flows everything.
Upon thee rests all things. All things, again, disappear in thee. Thou
art the sole object that is Eternal. Thou art that region of Truth which
is sought by the righteous and regarded by them as the highest. Thou art
that cessation of individual existence which Yogins seek. Thou art that
Oneness which is sought by persons conversant with the soul. Brahma and
the Siddhas expounding the mantras have concealed thee in a cave for
preventing the deities and Asuras and human beings from beholding
thee. [82] Although thou residest in the heart, yet thou are concealed.
Hence, stupefied by thee, deities and Asuras and human beings are all
unable to understand thee, O Bhava, truly and in all thy details. Unto
those persons that succeed in attaining to thee after having cleansed
themselves by devotion, thou showest thyself of thy own accord, O thou
that residest in all hearts. [83] By knowing thee one can avoid both death
and rebirth. Thou art the highest object of knowledge. By knowing thee no
higher object remains for one to know. Thou art the greatest object of
acquisition. The person that is truly wise, by acquiring thee, thinks
that there is no higher object to acquire. By attaining to thee that art
exceedingly subtile and that art the highest object of acquisition, the
man of wisdom becomes immortal and immutable. The followers of the
Sankhya system, well conversant with their own philosophy and possessing
a knowledge of the attributes (of Sattwa, Rajas and Tamas) and of those
called the topics of enquiry,--those learned men who transcend the
destructible by attaining to a knowledge of the subtile or
indestructible--succeed, by knowing thee, in freeing themselves from all
bonds. Persons conversant with the Vedas regard thee as the one object of
knowledge, which has been expounded in the Vedantas. These men, devoted
to the regulation of the breaths, always meditate on thee and at last
enter into thee as their highest end. Riding on the car made of Om, those
men enter into Maheswara. Of that which is called the Devayana (the path
of the deities) thou art the door called Aditya. Thou art again, the
door, called Chandramas, of that which is called the Pitriyana (the path
of the Pitris). [84] Thou art Kashtha, thou art the points of the horizon,
thou art the year, and thou art the Yugas. Thine is the sovereignty of
the heavens, thine is the sovereignty of the Earth, thou art the Northern
and the Southern declensions. The Grandsire Brahma in days of yore
uttered thy praises, O thou that art called Nilarohita (blue and red), by
reciting diverse hymns and urged thee to create living creatures.
Brahmanas conversant with Richs praise thee by uttering Richs, regarding
thee as unattached to all things and as divested of all forms. Adhyaryus,
in sacrifices, pour libations, uttering Yajushes the while, in honour of
thee that art the sole object of knowledge, according to the three
well-known ways. [85] Persons of cleansed understandings, that are
conversant with Samans, sing thee with the aid of Samans. Those
regenerate persons, again, that are conversant with the Atharvans, hymn
thee as Rita, as Truth, as the Highest, and as Brahma. Thou art the
highest cause, whence Sacrifice has flowed. Thou art the Lord, and thou
art Supreme. The night and day are thy sense of hearing and sense of
sight. The fortnights and months are thy head and arms. The seasons are
thy energy, penances are thy patience, and the year is thy anus, thighs
and feet. Thou art Mrityu. thou art Yama, thou art Hutasana, thou art
Kala, thou art endued with speed in respect of destruction, thou art the
original cause of Time, and thou art eternal Time. Thou art Chandramas
and Aditya. with all the stars and planets and the atmosphere that fills
space. Thou art the pole-star, thou art constellation called the seven
Rishis, thou art the seven regions beginning with Bhu. Thou art Pradhana
and Mahat, thou art Unmanifest, and thou art this world. Thou art the
universe beginning with Brahman and ending with the lowest forms of
vegetation. Thou art the beginning or original cause of all creatures.
Thou art the eight Prakritis. [86] Thou art, again, above the eight
Prakritis. Everything that exists, represents a portion of thy divine
Self. Thou art that supreme Felicity which is also Eternal. Thou art the
end which is attained to by all things. Thou art that highest existence
which is sought for by the Righteous. Thou art that state which is freed
from every anxiety. Thou art eternal Brahman! Thou art that highest state
which constitutes the meditation of persons learned in the scriptures and
the Vedangas. Thou art the highest Kashtha, thou art the highest Kala.
Thou art the highest Success, and thou art the highest Refuge. Thou art
the highest Tranquillity. Thou art the highest cessation of Existence. By
attaining to thee, Yogins think that they attain to the highest success
that is open to them. Thou art Contentment, thou art Success, thou art
the Sruti, and thou art the Smriti. Thou art that Refuge of the Soul
after which Yogins strive, and thou art that indestructible Prapti which
men of Knowledge pursue. Thou art, without doubt, that End which those
persons have in view that are habituated to sacrifices and that pour
sacrificial libations, impelled by specific desires, and that make large
presents on such occasions. Thou art that high End which is sought for by
persons that waste and scorch their bodies with severe penances with
ceaseless recitations, with those rigid vows and fasts that appertain to
their tranquil lives, and with other means of self-affliction. O Eternal
one, thou art that End which is theirs that are unattached to all things
and that have relinquished all acts. Thou, O Eternal one, art that End
which is theirs that are desirous of achieving Emancipation from rebirth,
that live in dissociation from all enjoyments, and that desire the
annihilation of the Prakriti elements. Thou art that high End, O
illustrious one, which is indescribable, which is stainless, which is the
immutable one, and which is theirs that are devoted to knowledge and
science. These are the live Ends that have been declared in the Vedas and
the Scriptures and the Puranas. It is through thy grace that persons
attain to those Ends, or, if they fail to attain to them, it is through
thy grace being denied to them.--It was thus Tandi, who was a vast heap
of penances, praised Isana. And he sang also that high Brahman which in
ancient days was sung by the Creator himself (in honour of Mahadeva).

"Upamanyu continued, 'Thus praised by that utterer of Brahma, Viz.,
Tandi, Mahadeva that illustrious and puissant Deity, who was accompanied
by his spouse lima, said these words. Tandi had further said,--Neither
Brahma, nor Indra nor Vishnu, nor the Viswedevas, nor the great Rishis,
know thee. Gratified at this, Siva said the following words.'

"The holy one said, 'Thou shalt be indestructible and eternal. Thou shalt
be freed from all sorrow. Great fame shall be thine. Thou shalt be endued
with energy. Spiritual knowledge shall be thine. All the Rishis shall
seek thee, and thy son, through my grace, shall become the author of
Sutras, O foremost of regenerate persons. What wishes of thine shall I
grant today? Tell me, O son, what those objects are which thou
desirest.--At this, Tandi joined his hands and said--O Lord, let my
devotion to thee be steady.'

"Upamanyu continued, 'Having given unto Tandi these boons and having
received the adorations of both the deities and the Rishis, the great
Deity disappeared there and then. When the illustrious deity, O lord of
the Yadavas, thus, disappeared with all his followers, the Rishi came to
my asylum and said unto me all that had happened to him. Do thou hear, O
foremost of men, all those celebrated names (of Mahadeva) that Tandi said
unto me for thy spiritual success. The Grandsire had at one time recited
ten thousand names that apply to Mahadeva. In the scriptures, a thousand
names occur of that illustrious deity. These names are not known to all.
O thou that transcendest destruction, in days of yore, the Grandsire
Brahma uttered these names for adoring the high-souled Deity. Having
acquired them through the grace of the Grandsire, Tandi communicated them
to me!'" [87]



SECTION XVII

"Vasudeva said, 'Concentrating his mind, O Yudhishthira. the regenerate
Rishi Upamanyu, with hands joined together in reverence uttered this
abstract of names (applying to Mahadeva), commencing from the beginning.'

"Upamanyu said, 'I shall adore that great Deity who deserves the
adorations of all creatures, by uttering those names that are celebrated
over all the worlds,--names some of which were uttered by the Grandsire
Brahma, some by the Rishis, and some of which occur in the Vedas and the
Vedangas. Those names have been applied (unto the great Deity) by persons
that are eminent. Those names of him that are, again, true and fraught
with success and are capable of accomplishing all the purposes which the
utterer may have in view, have been applied unto Mahadeva by Tandi after
calling them from the Vedic lore with the aid of his devotion. Indeed,
with those names that have been uttered by many well-known persons of
righteousness and by ascetics conversant with all the spiritual
principles. I shall adore him who is the foremost, who is the first, who
leads to heaven, who is ready to confer benefits upon all creatures, and
who is auspicious. Those names have been heard everywhere in the
universe, having spread from the region of Brahma (where they were
originally invented). All of them are fraught with the element of Truth.
With those names I shall adore him who is Supreme Brahman, who has been
declared (unto the universe) by the Vedas, and who is Eternal. I shall
now tell thee, O chief of Yacht's race those names. Do thou hear them
with rapt attention. Thou art a devoted worshipper of the Supreme Deity.
Do thou worship the illustrious Bhava, distinguishing him above all the
deities. And because thou art devoted to him, I shall therefore, recite
those names in thy hearing. Mahadeva is Eternal Brahman. Persons endued
with Yoga; Yoga's achievements are unable to know in even a hundred
years, the glory and puissance of the great Deity in their entirety.
Verily, the beginning, middle or end of Mahadeva cannot be apprehended by
the very deities. Indeed, when the case is such, who is there O Madhava,
that can recite the attributes of Mahadeva in their entirety? For all
that, I shall through the grace of that illustrious and supreme Deity of
perfect wisdom, extended to me for my devotion to him, recite his
attributes as embodied in an abstract of few words and letters. The
Supreme Lord is incapable of being adored by any one if he does not grant
his permission to the adorer. As regards myself, it is only when I become
fortunate enough to receive his permission that I succeed in adoring him.
I shall indicate only a few names of that great Deity who is without
birth and without destruction, who is the original cause of the universe,
who is endued with the highest Soul, and whose origin is unmanifest.
Hear, O Krishna, a few names, that were uttered by Brahma himself, of
that giver of boons, that adorable deity, that puissant one who has the
universe for his form, and who is possessed of supreme wisdom. These
names that I shall recite are extracted from the ten thousand names that
the great Grandsire had uttered in days of yore, as ghee is extracted
from curds. As gold represents the essence of rocky mountains, as honey
represents the essence of flowers, as Manda represents the extract from
ghee, even so have these names been extracted from and represent the
essence of those ten thousand names that were uttered by Grandsire
Brahma. This abstract of names is capable of cleansing every sin, however
heinous. It possesses the same merit that is attached to the four Vedas.
It should be comprehended with attention by spiritual aspirants and
engraved on the memory. These names fraught with auspiciousness, leading
to advancement, destructive of Rakshasas, [88] and great cleansers should
be imparted to only him that is devoted to the great Lord, to him that
has faith, to him that believes. Unto him that has no faith, him that is
an unbeliever, him that has not subjugated his soul, it should never be
communicated. That creature, O Krishna, who cherishes malice towards the
illustrious Mahadeva who is the original cause of everything, who is the
Supreme Soul, and who is the great Lord, has certainly to go to hell with
all his ancestors before and all his children after him. This abstract of
names that I shall recite to thee is looked upon as Yoga. [89] This is
looked upon as the highest object of meditation. This is that which one
should constantly recite as Japya. This is equivalent to Knowledge. This
is the highest Mystery. If one, even during his last moments, recites it
or hears it recited unto him, one succeeds in attaining to the highest
end. This is holy. This is auspicious, this is fraught with every kind of
benefit. This is the best of all things. Brahma, the Grandsire of all the
universe, having in days of old composed it, assigned to it the foremost
place among all excellent hymns. From that time, this hymn to the
greatness and glory of the high-souled Mahadeva, which is held in the
highest esteem by all the deities, has come to be regarded as the king of
all hymns. This king of all hymns was first conveyed from the region of
Brahman to heaven, the region of the celestials. Tandi then obtained it
from heaven. Hence is it known as the hymn composed by Tandi. From heaven
Tandi brought it down on Earth. It is the most auspicious of all
auspicious things, and is capable of cleansing the heart from all sins
however heinous. O thou of mighty arms, I shall recite to thee that best
of all hymns. This hymn relates to him who is the Veda of the Vedas, and
the most ancient of all ancient objects, to him who is the energy of all
energies, and the penance of all penances; to him who is the most
tranquil of all creatures endued with tranquillity, and who is the
splendour of all splendours; to him who is looked upon as the most
restrained of all creatures that are restrained, and him who is the
intelligence of all creatures endued with intelligence; to him who is
looked upon as the deity of all deities, and the Rishi of all Rishis; to
him who is regarded as the sacrifice of all sacrifices and the most
auspicious of all things fraught with auspiciousness; to him who is the
Rudra of all Rudras and the effulgence of all things endued with
effulgence; to him who is the Yogin of all Yogins, and the cause of all
causes; to him from whom all the worlds start into existence, and unto
whom all the worlds return when they cease to exist; to him who is the
Soul of all existent creatures, and who is called Hara of immeasurable
energy. Hear me recite those thousand and eight names of the great Sarva.
Hearing those names, O foremost of all men, thou shalt be crowned with
fruition in respect of all thy wishes,--Om! thou art Immobile, thou art
Fixed, thou art Puissant, thou art Terrible, thou art Foremost, thou art
boon-giving, and thou art Superior. [90] Thou art the Soul of all
creatures, thou art celebrated over all creatures, thou art all things,
thou art the Creator of all, and thou art Bhava." [91] Thou art the bearer
of matted locks on thy head. Thou wearest animal skins for thy vestments.
Thou wearest a crest of matted hair on thy head like the peacock. Thou
art he who has the whole universe for thy limbs. [92] Thou art the Creator
of all things. Thou art Hara in consequence of thy being the destroyer of
all things. Thou art he that has eyes resembling those of the gazelle.
Thou art the destroyer of all creatures. Thou art the supreme enjoyer of
all things. Thou art that Pravritti whence all actions flow. Thou art
that Nivritti or abstention from acts. Thou art observant of fasts and
vows, thou art Eternal, thou art Unchangeable. Thou art he that residest
in crematoria, thou art the possessor of the six well-known attributes of
Lordship and the rest, thou residest in the heart of every creature, thou
art he that enjoys all things with the senses, thou art the grinder of
all sinful creatures. [93] Thou art he that deserves the salutations of
all, thou art of great feats, thou art he that has penances for his
wealth, thou createst all the elements at thy will, thou concealest thy
real nature by putting on the guise of a lunatic. Thou art the Master of
all the worlds and of all living creatures. Thou art of immeasurable
form, thou art of vast body, thou art of the form of Righteousness, thou
art of great fame, thou art of high Soul, thou art the Soul of all
creatures, thou hast the universe for thy form. [94] Thou art of vast jaws
(for thou swallowest the universe when the time comes for the dissolution
of all things). Thou art the protector of all the lokas (the worlds).
Thou art the soul residing in the inner heart and as such devoid of
ahamkara originating from ignorance [95] and is one and undivided; Thou
art anandam (gladness). Thou art he whose car is borne by mules. Thou art
he that protects Jiva from the thunderbolt of rebirth. Thou art adorable.
Thou art obtained by purity and self-restraint and vows. Thou art again
the refuge of all kinds of vows and observances including purity and
self-restraint. [96] Thou art the celestial artificer that is conversant
with every art. Thou art Self-create (for no one has created thee). Thou
art the beginning of all creatures and things. Thou art Hiranyagarbha,
the Creator of all things. Thou art inexhaustible puissance and
felicity. [97] Thou hast a hundred eyes, thou hast eyes of vast power.
Thou art Soma. [98] Thou art he that causest all righteous creatures
assume shapes of glory for shining in the firmament. Thou art Chandramas,
thou art Surya, thou art the planet Saturn, thou art the descending node
(of the moon), thou art the ascending node, thou art Mangala (Mars), and
thou art Vrihaspati (Jupiter) and Sukra (Venus), thou art Vudha (Mercury)
thou art the worshipper of Atri's wife, thou art he who shot his shaft in
wrath at Sacrifice when Sacrifice fled away from him in the form of a
deer. Thou art sinless. [99] Thou art possessed of penances that have
conferred upon thee the power of creating the universe. Thou art
possessed of penances that have rendered thee capable of destroying the
universe. Thou art high minded (in consequence of thy great liberality
towards thy devotees). Thou fulfillest the wishes of all who resign
themselves to thee. Thou art the maker of the year (for it is thou who
settest the wheel of Time revolving, by assuming the form of the sun and
the planets). Thou art Mantra (in the form of Pranava and other sacred
words and syllables). Thou art the authority for all acts (in the form of
the Vedas and the scriptures). Thou art the highest Penance. Thou art
devoted to Yoga. Thou art he who merges himself in Brahman (by
Yoga-abstraction). Thou art the great seed (being the cause of causes).
Thou art the displayer of what is unmanifest in the manifest form in
which the universe exists. Thou art possessed of infinite might. Thou art
he whose seed is gold. [100] Thou art omniscient, (being as thou art all
things and the great knower). Thou art the cause of all things. Thou art
he that has the seed of action (viz., ignorance and desire) for the means
of sojourning from this world to the other and the other to this. [101]
Thou hast ten arms. Thou hast winkless eyes (for thou seest at all
times). Thou hast a blue throat (in consequence of thy bearing in thy
throat the poison that arose upon churning the ocean and which, if not so
borne, was capable of destroying the universe). Thou art the Lord of Uma.
Thou art the origin of all the infinite forms that occur in the universe.
Thou art he whose superiority is due to thyself. Thou art a hero in might
(in consequence of thy having achieved such grand feats as the quick
destruction of the triple city of the Asuras). Thou art inert matter
(which cannot move unless co-existing with the Soul). Thou art all the
tattwas (subjects of enquiry as counted by the Sankhyas). Thou art the
ordainer and ruler of the tattwas. Thou art the chief of those beings
that wait upon thee and are called Ganas. [102] Thou coverest infinite
space. [103] Thou art Kama, the God of Desire. Thou art conversant with
Mantras (in the sense of knowledge being thy penance). [104] Thou art the
highest Mantra for thou art that philosophy which consists in the
ascertainment of the nature and attributes of the soul (and its
differences from the Non-soul). Thou art the cause of the universe (since
all that exists has sprung from thy Soul). Thou art universal destroyer
(for all that ceases to exist becomes merged unto thee who art as the
unmanifest Brahman). Thou bearest in one of thy hands the calabash, and
in another thou holdest the bow; in another hand thou bearest shafts and
in another thou bearest a skull. Thou bearest the thunder-bolt. Thou art
armed with the hundred-killer. [105] Thou art armed with the sword. Thou
wieldest the battle-axe. Thou art armed with the Sula (trident). Thou art
adorable. Thou host the sacrificial ladle in one of thy hands. Thou art
of beautiful form. Thou art endued with abundant energy. Thou givest in
the most liberal measure all that tends to adorn those that are devoted
to thee. Thou wearest a turban on thy head. Thou art of beautiful face.
Thou art he who swells with splendour and puissance. Thou art he that is
humble and modest. Thou art exceedingly tall. Thou art he who has the
senses for thy rays. [106] Thou art the greatest of preceptors. Thou art
Supreme Brahman (being a state of pure felicitous existence). [107] Thou
art he that took the shape of a jackal (for consoling the Brahmana who,
when insulted by a wealthy Vaisya, had resolved to commit suicide). Thou
art he whose object are all crowned with fruition, of themselves and
without waiting for the puissance (derivable from penances). Thou art one
who bears a bald head (as the sign of the mendicant order). Thou art one
who does good to all creatures. Thou art unborn. Thou hast innumerable
forms. Thou bearest all kinds of fragrance on thy person. The matted
locks on thy head had sucked up the river Ganga when it first fell from
heaven (although they again gave out the waters at the earnest
solicitations of king Bhagiratha). Thou art the giver of sovereignty and
lordship. [108] Thou art a Brahmacharin without having ever fallen away
from the rigid vow of continence. Thou art distinguished for thy sexual
continence. Thou always liest on thy back. Thou hast thy abode in
Puissance. [109] Thou hast three matted locks on thy head. Thou art he
that is clad in rags. Thou art Rudra (in consequence of thy fierceness).
Thou art the celestial generalissimo, and thou art all pervading. Thou
art he that moves about during the day. Thou art he that moves about in
the night. [110] Thou art of fierce wrath. Thou art possessed of dazzling
effulgence (born of Vedic study and penances). Thou art the slayer of the
mighty Asura who had come in the form of an infuriate elephant for
destroying thy sacred city of Varanasi. Thou art the slayer of such
Daityas as become the oppressors of the universe. Thou art Kala or Time
which is the universal destroyer. Thou art the supreme ordainer of the
universe. Thou art a mine of excellent accomplishments. Thou art of the
form of the lion and the tiger. Thou art he that is clad in the skin of
an elephant. Thou art the Yogin who deceives Time by transcending its
irresistible influence. Thou art the original sound. [111] Thou art the
fruition of all desires. Thou art he that is adored in four ways. [112]
Thou art a night-wanderer (like Vetala and others). Thou art he that
wanders in the company of spirits. Thou art he that wanders in the
company of ghostly beings. Thou art the Supreme Lord of even Indra and
the other celestials. Thou art he that hast multiplied himself infinitely
in the form of all existent and non-existent things. Thou art the
upholder of both Mahat and all the innumerable combinations of the five
primal elements. Thou art the primeval Ignorance or Tamas that is known
by the name of Rahu. Thou art without measure and hence infinite. Thou
art the supreme End that is attained by the Emancipate. Thou art fond of
dancing. Thou art he that is always engaged in dancing. Thou art he that
causes others to dance. Thou art the friend of the universe. Thou art he
whose aspect is calm and mild. Thou art endued with penances puissant
enough to create and destroy the universe. Thou art he who binds all
creatures with the bonds of thy illusion. Thou art he that transcends
destruction. Thou art he who dwells on the mount Kailasa. Thou
transcendest all bonds and art unattached in respect of all things, like
Space. Thou art possessed of a thousand arms. Thou art victory. Thou art
that perseverance which is the cause of success or victory. Thou art
without idleness or procrastination that interferes with persevering
activity. Thou art dauntless. Thou art fear, Thou art he who put a stop
to Vali's sacrifice. [113] Thou fulfillest the desires of all thy
devotees. Thou art the destroyer of Daksha's sacrifice. Thou art amiable.
Thou art slightly amiable. Thou art exceedingly fierce and robbest all
creatures of their energy. Thou art the slayer of the Asura Vala. Thou
art always cheerful. Thou art of the form of wealth which is coveted by
all. Thou hast never been vanquished. [114] There is none more adorable
than thou. Thou art he who utters deep roars (in the form of Ocean). Thou
art that which is so deep that no one can measure it (because thou art of
the form of space). Thou art he whose puissance and the might of whose
companions and of the bull have never been measured by anybody. Thou art
the tree of the world (whose roots extend upwards and branches hang
downwards). Thou art the banian. [115] Thou art he that sleeps on a human
leaf when the universe, after dissolution, becomes one infinite expanse
of water. Thou art he that shows compassion to all worshippers assuming
as thou listest, the form of Hari or Hara or Ganesa or Arka or Agni or
Wind, etc. Thou art possessed of teeth that are exceedingly sharp (since
thou art competent to chew innumerable worlds even as one munches nuts
and swallows them speedily). Thou art of vast dimensions in respect of
thy forms. Thou art possessed of a mouth that is hast enough to swallow
the universe at once. Thou art he whose troops are adored
everywhere. [116] Thou art he who dispelled all the fears of the deities
when the prince of elephants had to be captured. Thou art the seed of the
universe. Thou art he who has for his vehicle the same bull that forms
again the device on his banner in battle. Thou hast Agni for thy soul.
Thou art Surya who has green steeds yoked unto his car. Thou art the
friend of Jiva. Thou art he that is conversant with the proper time for
the accomplishment of all religious acts. Thou art he unto whom Vishnu
paid his adorations (for obtaining his celebrated discus). Thou art the
sacrifice being in the form of Vishnu. Thou art the ocean. Thou art the
Barabanala Mare's head that ranges within the ocean, ceaselessly
vomitting fire and drinking the saline waters as if they were sacrificial
butter. Thou art Wind, the friend of Agni. Thou art of tranquil soul like
the ocean when at rest and unstirred by the mildest breeze. Thou art Agni
that drinks the libations of clarified butter poured in sacrifices with
the aid of Mantras. Thou art he whom it is difficult to approach. Thou
art he whose effulgence spreads over the infinite universe. Thou art ever
skilful in battle. Thou art well conversant with the time when one should
engage in battle so that victory may be achieved. Thou art that science
which treats of the motions of heavenly bodies. [117] Thou art of the form
of success or victory. Thou art he whose body is Time (for thy body is
never subject to destruction). Thou art a householder for thou wearest a
tuft of hair on thy head Thou art a Sanyasin for thy head is bald. Thou
wearest matted locks on thy head (being, as thou art, a
Vanaprastha). [118] Thou art distinguished for thy fiery rays (for the
effulgent path by which the righteous proceed is identical with thee).
Thou art he that appears in the firmament in the heart encased in the
body of every creature. [119] Thou art he who enters into the cranium
(brain) of every creature. Thou bearest the wrinkles of age. Thou bearest
the bamboo flute. Thou hast also the tabour. Thou bearest the musical
instrument called Tali. Thou hast the wooden vessel used for husking
grain. Thou art he who covers that illusion which covers Yama. [120] Thou
art an astrologer inasmuch as thy understanding is always directed
towards the motion of the wheel of time which is made up of the
luminaries in the firmament. Thou art Jiva whose understanding is
directed to things that are the result of the attributes of Sattwa,
Rajas, and Tamas. Thou art that in which all things merge when
dissolution overtakes them. Thou art stable and fixed, there being
nothing in thee that is subject to change or mutation of any kind. Thou
art the Lord of all creatures. Thy arms extend all over the vast
universe. Thou art displayed in innumerable forms that are but fractions
of thyself. Thou pervadest all things. [121] Thou art he that has no mouth
(for thou enjoyest not the objects of thy own creation). Thou art he who
frees thy creatures from the bonds of the world. Thou art easily
attainable. [122] Thou art he that manifested himself with a golden
mail. [123] Thou art he that appears in the phallic emblem. 'Thou art he
that wanders in the forests in quest of fowls and animals. Thou art he
that wanders over the Earth. Thou art, he that is omnipresent. Thou art
the blare that is produced by all the trumpets blown in the three worlds.
Thou art he that has all creatures for his relatives. [124] Thou art of
the form of a snake (for thou art identical with the mighty Naga named
Sesha). Thou art he that lives in mountain caves (like Jaigishavya), or
any other Yogin. Thou art identical with Guha (the celestial
generalissimo). Thou wearest garlands of flowers. Thou art he who enjoys
the happiness that springs from the possession of worldly objects. [125]
Thou art he from whom all creatures have derived their three states of
birth, existence, and destruction. Thou art he that upholds all things
that exist or occur in the three stages of time viz., the Past, the
Present, and the Future. Thou art he that frees creatures from the
effects of all acts belonging to previous lives as well as those
accomplished in the present life and from all the bonds due to Ignorance
and Desire. Thou art he who is the binder or Asura chiefs. Thou art he
who is the slayer of foes in battle. [126] Thou art that which is
attainable by knowledge alone. Thou art Durvasas. Thou art he who is
waited upon and adored by all the righteous. Thou art he who causes the
fall of even Brahma and the others. Thou art he that gives unto all
creatures the just share of joy and grief that each deserves according to
his own acts. Thou art he that is incomparable. Thou art well conversant
with the shares that are given and appropriated in sacrifices. [127] Thou
residest in every place. Thou wanderest everywhere. Thou art he that has
mean vestments. [128] Thou art Vasava. Thou art immortal. Thou art
identical with the Himavat mountains. Thou art the maker of pure gold.
Thou art without acts. Thou upholdest in thyself the fruits of all acts.
Thou art the foremost of all creatures that are regarded as
upholders. [129] Thou art he that has bloody eyes. Thou art he that has
eyes whose vision extends over the infinite universe. Thou art he that
has a car whose wheels are ever victorious. Thou art he that is possessed
of vast learning. Thou art he that accepts thy devotees for thy servants.
Thou art he that restrains and subjugates thy senses. Thou art he that
acts. Thou wearest clothes whose warp and woof are made of snakes. Thou
art Supreme. Thou art he who is the lowest of the celestials. [130] Thou
art he that is well-grown. Thou ownest the musical instrument called
Kahala. Thou art the giver of every wish. Thou art the embodiment of
grace in all the three stages of Time, viz., the Past, the Present, and
the Future. Thou art possessed of might that is always well spent. Thou
art he who had assumed the form of Valarama (the elder brother of
Krishna). Thou art the foremost of all colleted things, being
Emancipation or the highest of all ends to which creatures attain. Thou
art the giver of all things. Thy face is turned towards all directions,
Thou art he from whom diverse creatures have sprung even as all forms
have sprung from space or are modifications or that primal element. Thou
art he who falls into the pit called body. [131] Thou art he that is
helpless (for, falling into the pit constituted by the body, thou canst
not transcend the sorrow that is thy portion). Thou residest in the
firmament of the heart. Thou art exceedingly fierce in form. Thou art the
Deity called Ansu. Thou art the companion of Ansu and art called Aditya.
Thou art possessed of innumerable rays. Thou art endued with dazzling
effulgence. Thou hast the speed of the Wind. [132] Thou art possessed of
speed that is greater than that of the Wind. Thou art possessed of the
speed of the mind. Thou art Nishachara as thou enjoyest all things, being
invested with Ignorance. [133] Thou dwellest in every body. Thou dwellest
with Prosperity as thy companion. Thou art he that imparts knowledge and
instruction. Thou art he who imparts instruction in utter silence. Thou
art he that observes the vow of taciturnity (for thou instructest in
silence). Thou art he who passes out of the body, looking at the
soul. [134] Thou art he that is well adored. Thou art the giver of
thousands (since the lord of all the treasures derived those treasures of
his from thee). Thou art the prince of birds, (being Garuda the son of
Vinata and Kasyapa). Thou art the friend that renders aid. Thou art
possessed of exceeding effulgence (for thy splendour is like that of a
million suns risen together). Thou art the Master of all created beings.
Thou art he who provokes the appetites. Thou art the deity of Desire.
Thou art of the form of lovely women that are coveted by all. Thou art
the tree of the world. Thou art the Lord of Treasures. Thou art the giver
of fame. Thou art the Deity that distributes unto all creatures the
fruits (in the form of joys and griefs) of their acts. Thou art thyself
those fruits which thou distributest. Thou art the most ancient (having
existed from a time when there was no other existent thing). Thou art
competent to cover with a single footstep of thine all the three worlds.
Thou art Vamana (the dwarf) who deceived the Asura chief Vali (and
depriving him of his sovereignty restored it unto Indra). Thou art the
Yogin crowned with success (like Sanatkumara and others). Thou art a
great Rishi (like Vasishtha and others). Thou art one whose objects are
always crowned with success (like Rishava or Dattatreya). Thou art a
Sanyasin (like Yajnavalkya and others). Thou art he that is adorned with
the marks of the mendicant order. Thou art he that is without such
marks. [135] Thou art he that transcends the usages of the mendicant
order. Thou art he that assures all creatures from every sort of fear.
Thou art without any passions thyself (so that glory and humiliation are
alike to thee). Thou art he that is called the celestial generalissimo.
Thou art that Visakha who took his rise from the body of the celestial
generalissimo when Indra hurled his thunder-bolt at him. Thou art
conversant with the sixty tattwas or heads of enquiry in the universe.
Thou art the Lord of the senses (for these achieve their respective
functions guided by thee). Thou art he that is armed with the
thunder-bolt (and that rives the mountains). Thou art infinite. Thou art
the stupefier of Daitya ranks in the field of battle. Thou art he that
moves his car in circles among his own ranks and that makes similar
circles among the ranks of his foes and who conies back safe and sound
after devastating then. Thou art he that is conversant with the lowest
depth of the world's ocean (in consequence of thy knowledge of Brahman).
Thou art he called Madhu (who has founded the race in which Krishna has
taken his birth). Thou hast eyes whose colour resembles that of honey.
Thou art he that has taken birth after Vrihaspati. [136] Thou art he that
does the acts which Adhyaryus have to do in sacrifices. Thou art he who
is always adored by persons whatever their modes of life. Thou art
devoted to Brahman. Thou wanderest amongst the habitations of men in the
world (in consequence of thy being a mendicant). Thou art he that
pervadest all beings. Thou art he that is conversant with truth. Thou
knowest and guidest every heart. Thou art he that overspreads the whole
universe. Thou art he that collects or stores the good and bad acts of
all creatures in order to award them the fruits thereof Thou art he that
lives during even the night that follows the universal dissolution. Thou
art the protector wielding the bow called Pinaka. Thou residest in even
the Daityas that are the marks at which shootest thy arrows. Thou art the
author of prosperity. Thou art the mighty ape Hanuman that aided Vishnu
in the incarnation of Rama in his expedition against Ravana. Thou art the
lord of those Ganas that are thy associates, Thou art each member of
those diverse Ganas. Thou art he that gladdens all creatures. Thou art
the enhancer of the joys of all. [137] Thou takest away the sovereignty
and prosperity of even such high beings as Indra and others. Thou art the
universal slayer in the form of Death. Thou art he that resides in the
four and sixty Kalas. Thou art very great. Thou art the Grandsire (being
the sire of the great sire of all). Thou art the supreme phallic emblem
that is adored by both deities and Asuras. Thou art of agreeable and
beautiful features. Thou art he who presides over the variety of
evidences and tendencies for action and non-action. Thou art the lord of
vision. Thou art the Lord of Yoga (in consequence of thy withdrawing all
the senses into the heart and combining them together in that place).
Thou art he that upholds the Krita and the other ages (by causing them to
run ceaselessly). Thou art the Lord of seeds (in consequence of thy being
the giver of the fruits of all acts good and bad). Thou art the original
cause of such seeds. Thou actest in the ways that have been pointed out
in the scriptures beginning with those that treat of the Soul. Thou art
he in whom reside might and the other attributes. Thou art the
Mahabharata and other histories of the kind. Thou art the treatises
called Mimansa. Thou art Gautama (the founder of the science of
dialectics). Thou art the author of the great treatise on Grammar that
has been named after the Moon. Thou art he who chastises his foes. Thou
art he whom none can chastise. Thou art he who is sincere in respect of
all his religious acts and observances. Thou art he that becomes obedient
to those that are devoted to thee. Thou art he that is capable of
reducing others to subjection. Thou art he who foments quarrels among the
deities and the Asuras. Thou art he who has created the four and ten
worlds (beginning with Bhu). Thou art the protector and cherisher of all
Beings commencing from Brahma and ending with the lowest forms of
vegetable life (like grass and straw). Thou art the Creator of even the
five original elements. Thou art he that never enjoys anything (for thou
art always unattached). Thou art free from deterioration. Thou art the
highest form of felicity. Thou art a deity proud of his might. Thou art
Sakra. Thou art the chastisement that is spoken of in treatises on
morality and is inflicted on offenders. Thou art of the form of that
tyranny which prevails over the world. Thou art of pure Soul. Thou art
stainless (being above faults of every kind). Thou art worthy of
adoration. Thou art the world that appears and disappears ceaselessly.
Thou art he whose grace is of the largest measure. Thou art he that has
good dreams. Thou art a mirror in which the universe is reflected. Thou
art he that has subjugated all internal and external foes. Thou art the
maker of the Vedas. Thou art the maker of those declarations that are
contained in the Tantras and the Puranas and that are embodied in
language that is human. [138] Thou art possessed of great learning. Thou
art the grinder of foes in battle. Thou art he that resides in the awful
clouds that appear at the time of the universal dissolution. Thou art
most terrible (in consequence of the dissolution of the universe that
thou bringest about). Thou art he who succeeds in bringing all persons
and all things into thy subjection. Thou art the great Destroyer. Thou
art he that has fire for his energy. Thou art he whose energy is mightier
than fire. Thou art the Yuga-fire that consumes all things. Thou art he
that is capable of being gratified by means of sacrificial libations.
Thou art water and other liquids that are poured in sacrifices with the
aid of Mantras. Thou art in the form of the Deity of Righteousness, the
distributor of the fruits that attach to acts good and bad. Thou art the
giver of felicity. Thou art always endued with effulgence. Thou art of
the form of fire. Thou art of the complexion of the emerald. Thou art
always present in the phallic emblem. Thou art the source of blessedness.
Thou art incapable of being baffled by anything in the prosecution of
your objects. Thou art the giver of blessings. Thou art of the form of
blessedness. Thou art he unto whom is given a share of sacrificial
offerings. Thou art he who distributes unto each his share of that is
offered in sacrifices. Thou art endued with great speed. Thou art he that
is dissociated from all things. Thou art he that is possessed of the
mightiest limb. Thou art he that is employed in the act of generation.
Thou art of a dark complexion, (being of the form of Vishnu). Thou art of
a white complexion (being of the form of Samva, the son of Krishna). Thou
art the senses of all embodied creatures. Thou art possessed of vast
feet. Thou hast vast hands. Thou art of vast body. Thou art endued with
wide extending fame. Thou hast a vast head. [139] Thou art of vast
measurements. Thou art of vast vision. Thou art the home of the darkness
of ignorance. Thou art the Destroyer of the Destroyer. Thou art possessed
of vast years. Thou hast vast lips. Thou art he that has vast cheeks.
Thou hast a vast nose. Thou art of a vast throat. Thou hast a vast neck.
Thou art he that tears the bond of body. [140] Thou hast a vast chest.
Thou hast a vast bosom. Thou art the inner soul which resides in all
creatures. Thou hast a deer on thy lap. Thou art he from whom innumerable
worlds hang down like fruits hanging down from a tree. Thou art he who
stretches his lips at the time of the universal dissolution for
swallowing the universe. Thou art the ocean of milk. Thou hast vast
teeth. Thou hast vast jaws. Thou hast a vast bristle. [141] Thou hast hair
of infinite length. Thou hast a vast stomach. Thou hast matted locks of
vast length. Thou art ever cheerful. Thou art of the form of grace. Thou
art of the form of belief. Thou art he that has mountains for his bow (or
weapons in battle). Thou art he that is full of affection to all
creatures like a parent towards his offspring. Thou art he that has no
affection. Thou art unvanquished. Thou art exceedingly devoted to (Yoga)
contemplation. [142] Thou art of the form of the tree of the world. [143]
Thou art he that is indicated by the tree of the world. [144] Thou art
never satiated when eating (because of thy being of the form of fire, for
of all elements, fire is never satiated with the quantity offered it for
consumption). Thou art he that has the Wind for thy vehicle for going
from place to place (in consequence of thy identity with fire). Thou art
he that rangest over hills and little eminences. Thou art he that has his
residence on the mountains of Meru. Thou art the chief of the celestials.
Thou hast the Atharvans for thy head. Thou hast the Samans for thy mouth.
Thou hast the thousand Richs for thy immeasurable eyes. Thou hast the
Yajushes for thy feet and hands. [145] Thou art the Upanishads. Thou art
the entire body of rituals (occurring in the scriptures). Thou art all
that is mobile. Thou art he whose solicitations are never unfulfilled.
Thou art he who is always inclined to grace. Thou art he that is of
beautiful form. Thou art of the form of the good that one does to
another. Thou art that which is dear. Thou art he that always advances
towards thy devotees (in proportion as these advance for meeting thee).
Thou art gold and other precious metals that are held dear by all. Thy
effulgence is like that of burnished gold. Thou art the navel (of the
universe). Thou art he that makes the fruits of sacrifices grow (for the
benefit of those that perform sacrifices to thy glory). Thou art of the
form of that faith and devotion which the righteous have in respect of
sacrifices. Thou art the artificer of the universe. Thou art all that is
immobile (in the form of mountains and other inert objects). Thou art the
two and ten stages of life through which a person passes. [146] Thou art
he that causes fright (by assuming the intermediate states between the
ten enumerated). Thou art the beginning of all things. Thou art he that
unites Jiva with Supreme Brahman through Yoga. Thou art identifiable with
that Yoga which causes such a union between Jiva and Supreme Brahman.
Thou art unmanifest (being the deepest stupefaction). Thou art the
presiding deity of the fourth age (in consequence of thy identity with
lust and wrath and cupidity and other evil passions that flow from that
deity). [147] Thou art eternal Time (because of thy being of the form of
that ceaseless succession of birth and death that goes on in the
universe). Thou art of the form of the Tortoise. [148] Thou art worshipped
by the Destroyer himself. Thou livest in the midst of associates. Thou
admittest thy devotees as members of thy Gana. Thou hast Brahma himself
for the driver of thy car. Thou sleepest on ashes. [149] Thou protectest
the universe with ashes. [150] Thou art he whose body is made of
ashes. [151] Thou art the tree that grants the fruition of all wishes.
Thou art of the form of those that constitute thy Gana. Thou art the
protector of the four and ten regions. Thou transcendent all the regions.
Thou art full, (there being no deficiency). Thou art adored by all
creatures. Thou art white (being pure and stainless). Thou art he that
has his body, speech and mind perfectly stainless. Thou art he who has
attained to that purity of existence which is called Emancipation. Thou
art he who is incapable of being stained by impurity of any kind. Thou
art he who has been attained to by the great preceptors of old. Thou
residest in the form of Righteousness or duly in the four modes of life.
Thou art that Righteousness which is of the form of rites and sacrifices.
Thou art of the form of that skill which is possessed by the celestial
artificer of the universe. Thou art he who is adored as the primeval form
of the universe. Thou art of vast arms. Thy lips are of a coppery hue.
Thou art of the form of the vast waters that are contained in the Ocean.
Thou art exceedingly stable and fixed (being of the form of mountains and
hills). Thou art Kapila. Thou art brown. Thou art all the hues whose
mixture produces white. Thou art the period of life. Thou art ancient.
Thou art recent. Thou art a Gandharva. Thou art the mother of the
celestials in the form of Aditi (or the mother of all things, in the form
of Earth). Thou art Garuda, the prince of birds, born of Vinata by
Kasyapa, otherwise called Tarkshya. Thou art capable of being
comprehended with ease. Thou art of excellent and agreeable speech. Thou
art he that is armed with the battle-axe. Thou art he that is desirous of
victory. Thou art he that assists others in the accomplishment of their
designs. [152] Thou art an excellent friend. [153] Thou art he that bears a
Vina made of two hollow gourds. Thou art of terrible wrath (which thou
displayest at the time of the universal dissolution). Thou ownest for thy
offspring, beings higher than men and deities (viz., Brahma and Vishnu).
Thou art of the form of that Vishnu who floats on the waters after the
universal dissolution. Thou devourest all things with great ferocity.
Thou art he that procreates offspring. Thou art family and race,
continuing from generation to generation. Thou art the blare that a
bamboo flute gives out. Thou art faultless. Thou art he every limb of
whose body is beautiful. Thou art full of illusion. Thou dost good to
others without expecting any return. Thou art Wind. Thou art Fire. Thou
art the bonds of the worlds which bind Jiva. Thou art the creator of
those bonds. Thou art the tearer of such bonds. Thou art he that dwells
with even the Daityas (who are the foes of all sacrifices). Thou dwellest
with those that are the foes of all acts (and that have abandoned all
acts). Thou art of large teeth, and thou art of mighty weapons. Thou art
he that has been greatly censured. Thou art he that stupefied the Rishis
dwelling in the Daruka forest. Thou art he that did good unto even thy
detractors, viz., those Rishis residing in the Daruka forest. Thou art he
who dispels all fears and who dispelling all the fears of those Rishis
gave them Emancipation. Thou art he that has no wealth (in consequence of
his inability to procure even his necessary wearing apparel). Thou art
the lord of the celestials. Thou art the greatest of the gods (in
consequence of thy being adored by even Indra and others that are
regarded as the highest of the celestials). Thou art an object of
adoration with even Vishnu. Thou art the slayer of those that are the
foes of the deities. Thou art he that resides (in the form of the snake
Sesha) in the nethermost region. [154] Thou art invisible but capable of
being comprehended, even as the wind which though invisible is perceived
by every body. Thou art he whose knowledge extends to the roots of
everything and unto whom all things, even in their inner nature, are
known. Thou art the object that is enjoyed by him that enjoys it. Thou
art he among the eleven Rudras who is called Ajaikapat. Thou art the
sovereign of the entire universe. Thou art of the form of all Jivas in
the universe (in consequence of thy being covered by the three well-known
attributes of Sattwa, Rajas, and Tamas). Thou art he that is not subject
to those three attributes. Thou art he that transcends all attributes and
is a state of pure existence which is incapable of being described with
the aid of any adjective that language can yield. Thou art the prince of
physicians called Dhanwantari. Thou art a comet (in consequence of the
calamities that flow from thee unto the sinful). Thou art the celestial
generalissimo called Skanda. Thou art the king of the Yakshas, called
Kuvera, who is thy inseparable associate and who is the Lord of all
treasures in the world. Thou art Dhatri. Thou art Sakra. Thou art Vishnu.
Thou art Mitra. Thou art Tashtri (the celestial artificer). Thou art the
Pole Star. Thou art he that upholds all things. Thou art he called
Prabhava amongst the Vasus. Thou art the wind which is capable of going
everywhere (being the Sutra-atma that connects all things in the universe
with a thread). Thou art Aryaman. Thou art Savitri. Thou art Ravi. Thou
art that ancient king of great celebrity known by the name of Ushangu.
Thou art he who protects all creatures in diverse ways. Thou art
Mandhatri (because of thy competence to gratify all creatures). Thou art
he from whom all creatures start into life. Thou art he who exists in
diverse form. Thou art he who causes the diverse hues to exist in the
universe. Thou art he who upholds all desires and all attributes (because
of these flowing from thee). Thou art he who has the lotus on thy
navel. [155] Thou art he within whose womb are innumerable mighty
creatures. Thou art of face as beautiful as the moon. Thou art wind. Thou
art fire. Thou art possessed of exceeding might. Thou art endued with
tranquillity of soul. Thou art old. Thou art he that is known with the
aid of Righteousness. [156] Thou art Lakshmi. Thou art the maker of the
field of those actions (by which persons adore the supreme Deity). Thou
art he who lives in the field of action. Thou art the soul of the field
of action. Thou art the medicine or provoker of the attributes of
sovereignty and the others. [157] All things lie in thee (for, as the
Srutis declare, all things becomes one in thee, thyself being of the
nature of that unconsciousness which exhibits itself in dreamless
slumber). Thou art the lord of all creatures endued with life-breaths.
Thou art the god of the gods. Thou art he who is attached to felicity.
Thou art Sat (in the form of cause). Thou art Asat (in the form of
effect). Thou art he who possesses the best of all things. Thou art he
who resides on the mountains of Kailasa. Thou art he who repairs to the
mountains of Himavat. Thou washest away all things besides thee like a
mighty current washing away trees and other objects standing on its
banks. Thou art the maker of Pushkara and other large lakes and pieces of
natural water. Thou art possessed of knowledge of infinite kinds. Thou
art the giver of infinite blessings. Thou art a merchant (who conveys the
goods of this country to that country and brings the goods of that
country to this for the convenience of human beings). Thou art a
carpenter. Thou art the tree (of the world that supplies the timber for
thy axe). Thou art the tree called Vakula (Mimusops Elengi, Linn.) Thou
art the sandal-wood tree (Santalum album, Linn.). Thou art the tree
called Chcchada (Alstonia Scholaris, syn Echitis, Scholaris, Roxb.). Thou
art he whose neck is very strong. Thou art he whose shoulder joint is
vast. Thou art not restless (but endued with steadiness in all thy acts
and in respect of all thy faculties). Thou art the principal herbs and
plants with their produce (in the form of rice and wheat and the other
varieties of grain). Thou art he that grants success upon others in
respect of the objects upon which they bestow their heart. Thou art all
the correct conclusions in respect of both the Vedas and Grammar. [158]
Thou art he who utters leonine roars. Thou art endued with leonine fangs.
Thou ridest on the back of a lion for performing thy journeys. Thou
ownest a car that is drawn by a lion. Thou art he called the truth of
truth. [159] Thou art he whose dish or plate is constituted by the
Destroyer of the universe. [160] Thou art always engaged in seeking the
good of the worlds. Thou art he who rescues all creatures from distress
(and leads them to the felicity of Emancipation). Thou art the bird
called Saranga. Thou art a new (Young) swan. Thou art he who is displayed
in beauty in consequence of the crest thou bearest on thy head (like the
cock or the peacock). Thou art he who protects the place where assemblies
of the wise sit for dispensing justice. Thou art the abode of all
creatures. Thou art the cherisher of all creatures. Thou art Day and
Night (which are the constituent elements of Eternity). Thou art he that
is without fault and therefore, never censured. Thou art the upholder of
all creatures. Thou art the refuge of all creatures. Thou art without
birth. Thou art existent. Thou art ever fruitful. Thou art endued with
Dharana and Dhyana and Samadhi. Thou art the steed Uchchaisravas. Thou
art the giver of food. Thou art he who upholds the life-breaths of living
creatures. Thou art endued with patience. Thou art possessed of
intelligence. Thou art endued with exertion and cleverness. Thou art
honoured by all. Thou art the giver of the fruits of Righteousness and
sin. Thou art the cherisher of the senses (for the senses succeed in
performing their respective functions in consequence of thee that
presidest over them). Thou art the lord of all the luminaries. Thou art
all collections of objects. Thou art he whose vestments are made of
cowhides. Thou art he who dispels the grief of his devotees. Thou hast a
golden arm. Thou art he who protects the bodies of Yogins who seek to
enter their own selves. Thou art he who has reduced to nothingness all
his foes. [161] Thou art he the measure of whose gladness is very great.
Thou art he who achieved victory over the deity of desire that is
irresistible. Thou art he who has subjugated his senses. Thou art the
note called Gandhara in the musical octave. Thou art he who has an
excellent and beautiful home (in consequence of its being placed upon the
delightful mountains of Kailasa). Thou art he who is ever attached to
penances. Thou art of the form of cheerfulness and contentment. Thou art
he called vast or infinite. [162] Thou art he in whose honour the foremost
of hymns has been composed. Thou art he whose dancing is characterised by
vast strides and large leaps. Thou art he who is adored with reverence by
the diverse tribes of Apsaras. Thou art he who owns a vast standard
(bearing the device of the bull). Thou art the mountains of Meru. Thou
art he who roves among all the summits of that great mountain. Thou art
so mobile that it is very difficult to seize thee. Thou art capable of
being explained by preceptors to disciples, although thou art incapable
of being described in words. Thou art of the form of that instruction
which preceptors impart to disciples. Thou art he that can perceive all
agreeable scents simultaneously or at the same instant of time. Thou art
of the form of the porched gates of cities and palaces. Thou art of the
form of the moats and ditches that surround fortified towns and give the
victory to the besieged garrison. Thou art the Wind. Thou art of the form
of fortified cities and towns encompassed by walls and moats. Thou art
the prince of all winged creatures, (being, as thou art, of the form of
Garuda). Thou art he who multiplies the creation by union with the
opposite sexes. Thou art the first of all in respect of virtues and
knowledge. Thou art superior to even him who is the first of all in
virtues and knowledge. Thou transcendest all the virtue and knowledge.
Thou art eternal and immutable as also dependent on thyself. Thou art the
master and protector of the deities and Asuras. Thou art the master and
protector of all creatures. Thou art he who wears a coat of mail. Thou
art he whose arms are competent to grind all foes. Thou art an object of
adoration with even him who is called Suparvan in heaven. [163] Thou art
he who grants the power of bearing or upholding all things. [164] Thou art
thyself capable of bearing all things. Thou art fixed and steady (without
being at all unstable). Thou art white or pure (being, as thou art,
without any stain or blot). Thou bearest the trident that is competent to
destroy (all things). [165] Thou art the grantor of bodies or physical
forms unto those that constantly revolve in the universe of birth and
death. Thou art more valuable than wealth. Thou art the conduct or way of
the righteous (in the form of goodness and courtesy). Thou art he who had
torn the head of Brahma after due deliberation (and not impelled by mere
wrath). Thou art he who is marked with all those auspicious marks that
are spoken of in the sciences of palmistry and phrenology and other
branches of knowledge treating of the physical frame as the indicator of
mental peculiarities. Thou art that wooden bar which is called the Aksha
of a car and, therefore, art thou he who is attached to the car
represented by the body. Thou art attached to all things (in consequence
of thy pervading all things as their soul). Thou art endued with very
great might, being as thou art a hero of heroes. Thou art the Veda. Thou
art the Smritis, the Itihasas, the Puranas, and other scriptures. Thou
art the illustrious deity of every sacred shrine. Thou art he who has the
Earth for his car. Thou art the inert elements that enter into the
composition of every creature. Thou art he who imparts life into every
combination of those inert element. Thou art the Pranava and other sacred
Mantras that instil life into dead matter. Thou art he that casts
tranquil glances. Thou art exceedingly harsh (in consequence of thy being
the destroyer of all things). Thou art he in whom are innumerable
precious attributes and possessions. Thou hast a body that is red. Thou
art he who has all the vast oceans as so many ponds filled for thy
drinking. [166] Thou art the root of the tree of the world. Thou art
exceedingly beautiful and shinest with surpassing grandeur. Thou art of
the form of ambrosia or nectar. Thou art both cause and effect. Thou art
an ocean of penances (being as thou art a great Yogin). Thou art he that
desirous of ascending to the highest state of existence. Thou art he that
has already attained to that state. Thou art he who is distinguished for
the purity of his conduct and acts and observances. Thou art he who
possessed of great fame (in consequence of the Righteousness of his
behaviour). Thou art the ornament of armies (being as thou art of the
form of prowess and courage), Thou art he who is adorned with celestial
ornaments. Thou art Yoga. Thou art he from whom flow eternal time
measured by Yugas and Kalpas. Thou art he who conveys all creatures from
place. [167] Thou art of the form of Righteousness and sin and their
intermixture (such as are displayed in the successive Yugas). Thou art
great and formless. Thou art he who slew the mighty Asura that had
approached against the sacred city of Varanasi in the form of an
infuriate elephant of vast proportions. Thou art of the form of death.
Thou givest to all creatures such fruition of their wishes as accords
with their merits. Thou art approachable. Thou art conversant with all
things that are beyond the ken of the senses. Thou art conversant with
the Tattwas (and therefore, thoroughly fixed). Thou art he who
incessantly shines in beauty. Thou wearest garlands that stretch down
from thy neck to the feet. Thou art that Hara who has the Moon for his
beautiful eye. Thou art the salt ocean of vast expanse. Thou art the
first three Yugas (viz., Krita, Treta, and Dwapara). Thou art he whose
appearance is always fraught with advantage to others. Thou art he who
has three eyes (in the form of the scriptures, the preceptor, and
meditation). Thou art he whose forms are exceedingly subtile (being as
thou art the subtile forms of the primal elements). Thou art he whose
ears are bored for wearing jewelled Kundalas. Thou art the bearer of
matted locks. Thou art the point (in the alphabet) which indicates the
nasal sound. Thou art the two dots i.e., Visarga (in the Sanskrit
alphabet which indicate the sound of the aspirated H). Thou art possessed
of an excellent face. Thou art the shaft that is shot by the warrior for
encompassing the destruction of his foe. Thou art all the weapons that
are used by warriors. Thou art endued with patience capable of bearing
all things. Thou art he whose knowledge has arisen from the cessation of
all physical and mental functions. [168] Thou art he who has become
displayed as Truth in consequence of the cessation of all other
faculties. Thou art that note which, arising from the region called
Gandhara, is exceedingly sweet to the ear. Thou art he who is armed with
the mighty bow (called Pinaka). Thou art he who is the understanding and
the desires that exist in all creatures, besides being the supreme
upholder of all beings. Thou art he from whom all acts flow. Thou art
that wind which rises at the time of the universal dissolution and which
is capable of churning the entire universe even as the staff in the hands
of the dairy-maid churns the milk in the milkpot. Thou art he that is
full. Thou art he that sees all things. Thou art the sound that arises
from slapping one palm against another. Thou art he the palm of whose
hand serves as the dish or plate whence to take his food. Thou art he who
is possessed of an adamantine body. Thou art exceedingly great. Thou art
of the form of an umbrella. Thou art he who has an excellent umbrella.
Thou art well-known to be identical with all creatures. Thou art he who
having put forth three feet covered all the universe with two and wanted
space for the remaining one. Thou art he whose head is bald. Thou art he
whose form is exceedingly ugly and fierce. Thou art he who has undergone
infinite modifications and become all things in the universe. Thou art he
who bears the well-known badge of Sanyasa, viz., the stick. Thou art he
who has a Kunda. Thou art he who is incapable of being attained to by
means of acts. Thou art he who is identical with the green-eyed king of
beasts (viz., the lion). Thou art of the form of all the points of the
compass. Thou art he who is armed with the thunder. Thou art he who has a
hundred tongues. Thou art he who has a thousand feet and thousand
heads. [169] Thou art the lord and chief of the celestials. Thou art he
that is made up of all the gods. Thou art the great Master or preceptor.
Thou art he who has a thousand arms. Thou art he who is competent to
obtain the fruition of every wish. Thou art he whose protection is sought
by every one. Thou art he who is the creator of all the worlds. Thou art
he who is the great cleanser of all from every kind of sin, in the form
of shrines and sacred waters. Thou art he who has three high
Mantras. [170] Thou art the youngest son of Aditi and Kasyapa, (being in
the form of the dwarf who is otherwise known by the name of Upendra and
who beguiled the Asura Vali of his lordship of the three worlds and
restored it to the chief of the celestials). Thou art both black and
tawny (being of the form which is known as Hari-Hara). Thou art the maker
of the Brahmana's rod. [171] Thou art armed with the hundred-killer, the
noose, and the dart. Thou art he that took his birth within the primeval
lotus.

Thou art he who is endued with a vast womb. Thou art he who has the Vedas
in his womb. Thou art he who takes his rise from that infinite waste of
waters which succeeds the dissolution of the universe. Thou art he who is
endued with rays of effulgent light. Thou art the creator of the Vedas.
Thou art he who studies the Vedas. Thou art he who is conversant with the
meaning of the Vedas. Thou art devoted to Brahman. Thou art the refuge of
all persons devoted to Brahman. Thou art of infinite forms. Thou art the
bearer of innumerable bodies. Thou art endued with irresistible
prowess. [172] Thou art the soul or nature that transcends the three
universal attributes (of Sattwa, Rajas, and Tamas). Thou art the lord of
all Jivas. Thou art endued with the speed of the wind. Thou art possessed
of the fleetness of the mind. Thou art always smeared with sandal-paste.
Thou art the end of the stalk of the primeval lotus. [173] Thou art he who
brought the celestial cow Surabhi down from a superior station to an
inferior one by denouncing a curse upon her. [174] Thou art that Brahma
who was unable to see thy end. Thou art adorned with a large wreath of
Karnikara flowers. Thou art adorned with a diadem of blue gems. Thou art
the wielder of the bow called Pinaka. Thou art the master of that
knowledge which treats of Brahman. [175] Thou art he who has subjugated
his senses by the aid of thy knowledge of Brahman. Thou art he who
bearest Ganga on thy head. [176] Thou art the husband of Uma, the daughter
of Himavat. Thou art mighty (in consequence of thy having assumed the
form of the vast Boar for raising the submerged Earth). Thou art he who
protects the universe by assuming diverse incarnations. Thou art worthy
of adoration. Thou art that primeval Being with the equine head who
recited the Vedas with a thundering voice. Thou art he whose grace is
very great. Thou art the great subjugator. Thou art he who has slain all
his foes (in the form of passions). Thou art both white and tawny (being
as thou art half male and half female). [177] Thou art possessed of a body
whose complexion is like that of gold. [178] Thou art he that is of the
form of pure joy, (being, as thou art, above the five sheathes which the
Jiva consists of, viz., the Anna-maya, the Prana-maya, the Mano-maya, the
Vijnana-maya, and the Ananda-maya ones). Thou art of a restrained soul.
Thou art the foundation upon which rests that Ignorance which is called
Pradhana and which, consisting of the three attributes of Sattwa, Rajas,
and Tamas is the cause whence the universe has sprung. Thou art he whose
faces are turned to every direction. [179] Thou art he who has three eyes
(in the forms of the Sun, the Moon, and Fire). Thou art he who is
superior to all creatures (in consequence of thy righteousness whose
measure is the greatest). Thou art the soul of all mobile beings. Thou
art of the form of the subtile soul (which is incapable of being
perceived). Thou art the giver of immortality in the form of Emancipation
as the fruit of all acts of righteousness achieved by creatures without
the desire of fruits. [180] Thou art the preceptor of even those that are
the gods of the gods. Thou art Vasu, the son of Aditi. Thou art he who is
endued with innumerable rays of light, who brings forth the universe, and
who is of the form of that Soma which is drunk in sacrifices. Thou art
Vyasa, the author of the Puranas and other sacred histories. Thou art the
creations of Vyasa's brain (because of thy being identical with the
Puranas and other sacred histories) both abridged and unabridged. Thou
art the sum total of Jivas. Thou art the Season. Thou art the Year. Thou
art the Month. Thou art the Fortnight. Thou art those sacred Days that
end or conclude these periods. Thou art the Kalas. Thou art the Kashthas.
Thou art the Lavas. Thou art the Matras. Thou art the Muhurtas and Days
and Nights. Thou art the Kshanas. [181] Thou art the soil upon which the
tree of the universe stands. Thou art the seed of all creatures  [being of
the form of that Unmanifest Chaitanya (consciousness) endued with Maya or
illusion whence all creatures spring]. Thou art Mahattatwa. Thou art the
sprout of Jiva, (being of the form of Consciousness which springs up
after Mahattatwa). Thou art Sat or Effect. Thou art Asat or Cause. Thou
art Manifest (being seizable by the senses). Thou art the Father. Thou
art the Mother. Thou art the Grandfather. Thou art the door to Heaven
(because of thy identity with Penances). Thou art the door of the
generation of all creatures (because of thy identity with desire). Thou
art the door of Emancipation (because of thy identity with the absence of
Desire which alone can lead to the merging into Brahman). Thou art those
acts of righteousness which lead to the felicity of heaven. Thou art
Nirvana (or that cessation of individual or separate existence which is
Emancipation). Thou art the gladdener (who gives all kinds of joy to
every creature). Thou art that region of Truth (to which they that are
foremost in righteousness attain). Thou art superior to even that region
of Truth which is attainable by the righteous. Thou art he who is the
creator of both the deities and the Asuras. Thou art he who is the refuge
of both the deities and the Asuras. Thou art the preceptor of both the
deities and the Asuras (being as thou art of the form of both Vrihaspati
and Sukra). Thou art he who is ever victorious. Thou art he who is ever
worshipped by the deities and the Asuras. Thou art he who guides the
deities and the Asuras even as the Mahamatra guides the elephant. Thou
art the refuge of all the deities and the Asuras. Thou art he who is the
chief of both the deities and the Asuras (being as thou art of the form
of both India and Virochana). Thou art he who is the leader in battle of
both the deities and the Asuras (being as thou art of the form of
Karttikeya and Kesi, the leaders of the celestial and the Daitya armies).
Thou art he who transcends the senses and shines by himself. Thou art of
the form of the celestial Rishis like Narada and others. Thou art the
grantor of boons unto the deities and Asuras (in the form of Brahman and
Rudra). Thou art he who rules the hearts of the deities and the Asuras.
Thou art he into whom the universe enters (when it is dissolved). Thus
art the refuge of even him who is the ruler of the hearts of both the
deities and the Asuras. Thou art he whose body is made up of all the
deities. [182] Thou art he who has no Being superior to thee of whom to
think. Thou art he who is the inner soul of the deities. Thou art he who
has sprung from his own self. Thou art of the form of immobile things.
Thou art he who covers the three worlds with three steps of his. Thou art
possessed of great learning. Thou art stainless. Thou art he who is freed
from the quality of Rajas. Thou art he who transcends destruction. Thou
art he in whose honour hymns should be sung. Thou art the master of the
irresistible elephant represented by Time. Thou art of the form of that
lord of Tigers who is worshipped in the country of the Kalingas. [183]
Thou art he who is called the lion among the deities (in consequence of
the pre-eminence of thy prowess). Thou art he who is the foremost of men.
Thou art endued with great wisdom. Thou art he who first takes a share of
the offerings in sacrifice. Thou art imperceptible. Thou art the
sum-total of all the deities. Thou art he in whom penances predominate.
Thou art always in excellent Yoga. Thou art auspicious. Thou art armed
with the thunder-bolt. Thou art the source whence the weapons called
Prasas have taken their origin. Thou art he whom thy devotees attain to
in diverse ways. Thou art Guha (the celestial generalissimo). Thou art
the supreme limit of felicity. [184] Thou art identical with thy creation.
Thou art he who rescues thy creatures from death (by granting them
Emancipation). Thou art the cleanser of all including Brahma himself.
Thou art of the form of bulls and other horned animals. Thou art he who
is fond of mountain summits. Thou art the planet Saturn. Thou art Kuvera,
the chief of the Yakshas. Thou art complete faultlessness. Thou art he
who inspires gladness. Thou art all the celestials united together. Thou
art the cessation of all things. Thou art all the duties that appertain
to all the modes of life. Thou art he who has an eye on his forehead.
Thou art he who sports with the universe as his marble ball. Thou art of
the form of deer. Thou art endued with the energy that is of the form of
knowledge and penance. Thou art the lord of all immobile things (in the
form of Himavat and Meru). Thou art he who has subjugated his senses by
various regulations and vows. Thou art he whose objects have all been
fulfilled. Thou art identical with Emancipation. Thou art different from
him whom we worship. Thou hast truth for thy penances. Thou art of a pure
heart. Thou art he who presides over all vows and fasts (in consequence
of thy being the giver of their fruits). Thou art the highest (being of
the form of Turiya). Thou art Brahman. Thou art the highest refuge of the
devotees. Thou art he who transcends all bonds (being Emancipate). Thou
art freed from the linga body. Thou art endued with every kind of
prosperity. Thou art he who enhances the prosperity of thy devotees. Thou
art that which is incessantly undergoing changes.'

"I have thus, 'O Krishna, hymned the praises of the illustrious Deity by
reciting his names in the order of their importance. Who is there that
can hymn the praises of the lord of the universe, that great Lord of all
who deserves our adorations and worship and reverence, whom the very gods
with Brahma at their head are unable to praise and whom the Rishis also
fail to sing? Aided, however, by my devotion to him, and having received
his permission, I have praised that Lord of sacrifices, that Deity of
supreme puissance, that foremost of all creatures endued with
intelligence. By praising with these names that enhance one's
auspiciousness of the great lord of blessedness, a worshipper of devoted
soul and pure heart succeeds in attaining to his own self. These names
constitute a hymn that furnishes the best means of attaining to Brahman.
With the aid of this hymn one is sure to succeed in attaining to
Emancipation. Rishis and the deities all praise the highest deity by
uttering this hymn. Hymned by persons of restrained soul Mahadeva becomes
gratified with those that hymn his praises so. The illustrious deity is
always full of compassion towards his devotees. Endued with omnipotence,
he it is that gives Emancipation to those that worship him. So also, they
among men that are foremost, that are possessed of faith and devotion
hear and recite for others and utter with reverence the praises of that
highest and eternal Lord viz. Isana, in all their successive lives and
adore him in thought, word, and deed, and adoring him thus at all times,
viz. when they are lying or seated or walking or awake or opening the
eyelids or shutting them, and thinking of him repeatedly, become objects
of reverence with all their fellowmen and derive great gratification and
exceeding joy. When a creature becomes cleansed of all his sins in course
of millions of births in diverse orders of being, it is then that
devotion springs up in his heart for Mahadeva. It is through good luck
alone that undivided devotion to Bhava who is the original cause (of the
universe) fully springs up in the heart of one that is conversant with
every mode of worshipping that great Deity. [185] Such stainless and pure
devotion to Rudra, that has singleness of purpose and that is simply
irresistible in its course, is seldom to be found among even the deities,
and never among men. It is through the grace of Rudra that such devotion
arises in the hearts of human beings. In consequence of such devotion,
men, identifying themselves wholly with Mahadeva, succeed in attaining to
the highest success. The illustrious Deity who is always inclined to
extend his grace towards them that seek him with humility, and throw
themselves with their whole soul upon him rescues them from the world.
Except the great Deity who frees creatures from rebirth, all other gods
constantly nullify the penances of men, for men have no other source of
puissance that is as great as these. [186] It was even thus Tandi of
tranquil soul, resembling Indra himself in splendour, praised the
illustrious Lord of all existent and non-existent things,--that great
Deity clad in animal skins. Indeed, Brahma had sung this hymn in the
presence of Sankara. Thou art a Brahmana (being conversant with Brahman
and devoted to those that are conversant with Brahman). Thou shalt,
therefore, comprehend it well. This is cleansing, and washes away all
sins. This confers Yoga and Emancipation and heaven and contentment. He
who recites this hymn with undivided devotion to Sankara succeeds in
attaining to that high end which is theirs that are devoted to the
doctrines of the Sankhya philosophy. That worshipper who recites this
hymn daily for one year with singleness of devotion succeeds in obtaining
the end that he desires. This hymn is a great mystery. It formerly
resided in the breast of Brahma the Creator. Brahma imparted it unto
Sakra. Sakra imparted unto Mrityu. Mrityu imparted it unto the Rudras.
From the Rudras Tandi got it. Indeed Tandi acquired it in the region of
Brahman as the reward of his severe austerities. Tandi communicated it to
Sukra, and Sukra of Bhrigu's race communicated it to Gautama. Gautama in
his turn, O descendant of Madhu, communicated it to Vaivaswata-Manu. Manu
communicated it unto Narayana of great intelligence, numbered among the
Sadhyas and held exceedingly dear by him. The illustrious Narayana,
numbered among the Sadhyas and possessed of glory that knows no
diminution, communicated it to Yama. Vaivaswat Yama communicated it to
Nachiketa. Nachiketa, O thou of Vrishni's race, communicated to
Markandeya. From Markandeya, O Janarddana, I obtained it as the reward of
my vows and fasts. To thee, O slayer of foes, I communicate that hymn
unheard by others. This hymn leads to heaven. It dispels disease and
bestows long life. This is worthy of the highest praise, and is
consistent with the Vedas.'

"Krishna continued, 'That person, O Partha, who recites this hymn with a
pure heart observing the vow of Brahmacharyya, and with his senses under
control, regularly for one whole year, succeeds in obtaining the fruits
of a horse-sacrifice. Danavas and Yakshas and Rakshasas and Pisachas and
Yatudhanas and Guhyakas and snakes can do no injury to him.'"



SECTION XVIII

"Vaisampayana said, 'After Vasudeva had ceased to speak, the great Yogin,
viz. the Island-born Krishna, addressed Yudhisthira, saying,--O son, do
thou recite this hymn consisting of the thousand and eight names of
Mahadeva, and let Maheswara be gratified with thee. In former days, O
son, I was engaged in the practice of severe austerities on the breast of
the mountains of Meru from desire of obtaining a son. It is this very
hymn that was recited by me. As the reward of this, I obtained the
fruition of all my wishes, O son of Pandu. Thou wilt also, by reciting
this same hymn, obtain from Sarva the fruition of all thy wishes.--After
this, Kapila, the Rishi who promulgated the doctrines that go by the name
of Sankhya, and who is honoured by the gods themselves, said,--I adore
Bhava with great devotion for many lives together. The illustrious Deity
at last became gratified with me and gave me knowledge that is capable of
aiding the acquirer in getting over rebirth.--After this, the Rishi named
Charusirsha, that dear friend of Sakra and known otherwise under the name
of Alamvana's son and who is filled with compassion, said,--I, in former
days, repaired to the mountains of Gokarna and sat myself to practise
severe penances for a hundred years. As the reward of those penances, I
obtained from Sarva, O son of king Pandu, a hundred sons, all of whom
were born without the intervention of woman, of well-restrained soul,
conversant with righteousness, possessed of great splendour, free from
disease and sorrow, and endued with lives extending over a hundred
thousand years--Then the illustrious Valmiki, addressing Yudhishthira,
said,--Once upon a time, in course of a dialectical disputation, certain
ascetics that were possessors of the homa fire denounced me as one guilty
of Brahmanicide. As soon as they had denounced me as such, the sin of
Brahmanicide, O Bharata, possessed me. I then, for cleansing myself,
sought the protection of the sinless Isana who is irresistible in energy.
I become cleansed of all my sins. That dispeller of all sorrows, viz.,
the destroyer of the triple city of the Asuras, said unto me,--Thy fame
shall be great in the world--Then Jamadagni's son, that foremost of all
righteous persons, shining like the Sun with blazing splendour in the
midst of that conclave of Rishis, said unto the son of Kunti these
words;--I was afflicted with the sin, O eldest son of Pandu, of
Brahmanicide for having slain my brothers who were all learned Brahmanas.
For purifying myself, I sought the protection, O king, of Mahadeva. I
hymned the praises of the great Deity by reciting his names. At this,
Bhava became gratified with me and gave me a battle-axe and many other
celestial weapons. And he said unto me,--Thou shalt be freed from sin and
thou shalt be invincible in battle; Death himself shall not succeed in
overcoming thee for thou shalt be freed from disease.--Even thus did the
illustrious and crested Deity of auspicious form said unto me. Through
the grace of that Deity of supreme intelligence I obtained all that He
had said. Then Viswamitra said,--I was formerly a Kshatriya. I paid my
adorations to Bhava with the desire of becoming a Brahmana Through the
grace of that great Deity I succeeded in obtaining the high status of a
Brahmana that is so difficult to obtain.--Then the Rishi Asita-Devala,
addressing the royal son of Pandu, said,--In former days, O son of Kunti,
through the curse of Sakra, all my merit due to the acts of righteousness
I had performed, was destroyed. The puissant Mahadeva it was who kindly
gave me back that merit together with great fame and a long life.--The
illustrious Rishi Gritsamada, the dear friend of Sakra, who resembled the
celestial preceptor Vrihaspati himself in splendour, addressing
Yudhishthira of Ajamidha's race said,--The inconceivable Sakra had, in
days of yore, performed a sacrifice extending over a thousand years.
While that sacrifice was going on, I was engaged by Sakra in reciting the
Samans. Varishtha, the son of that Manu who sprung from the eyes of
Brahma, came to that sacrifice and addressing me, said.--O foremost of
regenerate persons, the Rathantara is not being recited properly by thee.
O best of Brahmanas, cease to earn demerit by reading so faultily, and
with the aid of thy understanding do thou read the Samans correctly. O
thou of wicked understanding, why dost thou perpetrate such sin that is
destructive of sacrifice.--Having said these words, the Rishi Varishtha,
who was very wrathful, gave way to that passion and addressing me once
more, said,--Be thou an animal divested of intelligence, subject to
grief, ever filled with fear, and a denizen of trackless forests
destitute of both wind and water and abandoned by other animals. Do thou
thus pass ten thousand years with ten and eight hundred years in
addition. That forest in which thou shalt have to pass this period will
be destitute of all holy trees and will, besides, be the haunt of Rurus
and lions. Verily, thou shalt have to become a cruel deer plunged in
excess of grief.--As soon as he had said these words, O son of Pritha, I
immediately became transformed into a deer. I then sought the protection
of Maheswara. The great Deity said unto me,--Thou shalt be freed from
disease of every kind, and besides immortality shall be thine. Grief
shall never afflict thee. Thy friendship with Indra shall remain
unchanged, and let the sacrifices of both Indra and thyself Increase. The
illustrious and puissant Mahadeva favours all creatures in this way. He
is always the great dispenser and ordainer in the matter of the happiness
and sorrow of all living creatures. That illustrious Deity is incapable
of being comprehended in thought, word, or deed. O son, O thou that are
the best of warriors (through the grace of Mahadeva), there is none that
is equal to me in learning.--After this, Vasudeva, that foremost of all
intelligent men, once more said,--Mahadeva of golden eyes was gratified
by me with my penances. Gratified with me, O Yudhishthira, the
illustrious Deity said unto me,--Thou shalt, O Krishna, through my grace,
become dearer to all persons than wealth which is coveted by all. Thou
shalt be invincible in battle. Thy energy shall be equal to that of Fire.
Thousands of other boons Mahadeva gave unto me on that occasion. In a
former incarnation I adored Mahadeva on the Manimantha mountain for
millions of years. Gratified with me, the illustrious Deity said unto me
these words:--Blessed be thou, do thou solicit boons as thou wishest.
Bowing unto him with a bend of my head, I said these words,--If the
puissant Mahadeva has been gratified with me, then let my devotion to him
be unchanged, O Isana! Even this is the boon that I solicit.--The great
God said unto me,--Be it so--and disappeared there and then.'

"Jaigishavya said, 'O Yudhishthira, formerly in the city of Varanasi, the
puissant Mahadeva searching me out, conferred upon me the eight
attributes of sovereignty.'"

"Garga said,--'O son of Pandu, gratified with me in consequence of mental
sacrifice which I had performed, the great God bestowed upon me, on the
banks of the sacred stream Saraswati, that wonderful science, viz., the
knowledge of Time with its four and sixty branches. He also, bestowed
upon me, a thousand sons, all possessed of equal merit and fully
conversant with the Vedas. Through his grace, their periods of life as
also that of mine have become extended to ten millions of years.'"

"Parasara said,--'In former times I gratified Sarva, O king. I then
cherished the desire of obtaining a son that would be possessed of great
ascetic merit, endued with superior energy, and addressed to high Yoga,
that would earn world-wide fame, arrange the Vedas, and become the home
of prosperity, that would be devoted to the Vedas and the Brahmanas and
be distinguished for compassion. Even such a son was desired by me from
Maheswara. Knowing that this was the wish of my heart, that foremost of
Deities said unto me.--Through the fruition of that object of thine which
thou wishest to obtain from me, thou shalt have a son of the name of
Krishna. In that creation which shall be known after the name of
Savarni-Manu, that son of thine shall be reckoned among the seven Rishis.
He shall arrange the Vedas, and be the propagator of Kuru's race. He
shall, besides, be the author of the ancient histories and do good to the
universe. Endued with severe penances, he shall, again, be the dear
friend of Sakra. Freed from diseases of every kind, that son of thine, O
Parasara, shall besides, be immortal.--Having said these words, the great
Deity disappeared there and then. Even such is the good, O Yudhishthira,
that I have obtained from that indestructible and immutable God, endued
with the highest penances and supreme energy.'

"Mandavya said,--'In former times though not a thief and yet wrongly
suspected of theft, I was impaled (under the orders of a king). I then
adored the illustrious Mahadeva who said unto me,--Thou shalt soon be
freed from impalement and live for millions of years. The pangs due to
impalement shall not be thine. Thou shalt also be freed from every kind
of affliction and disease. And since, O ascetic, this body of thine hath
sprung from the fourth foot of Dharma (viz., Truth). Thou shalt be
unrivalled on Earth. Do thou make thy life fruitful. Thou shalt, without
any obstruction, be able to bathe in all the sacred waters of the Earth.
And after the dissolution of thy body, I shall, O learned Brahmana,
ordain that thou shall enjoy the pure felicity of heaven for unending
Time.--Having said these words unto me, the adorable Deity having the
bull for his vehicle, viz., Maheswara of unrivalled splendour and clad in
animal skin, O king, disappeared there and then with all his associates.'

"Galava said, Formerly I studied at the feet of my preceptor Viswamitra.
Obtaining his permission I set out for home with the object of seeing my
father. My mother (having become a widow), was filled with sorrow and
weeping bitterly, said unto me,--Alas, thy father will never see his son
who, adorned with Vedic knowledge, has been permitted by his preceptor to
come home and who, possessed of all the graces of youth, is endued with
self-restraint.--Hearing these words of my mother, I became filled with
despair in respect of again beholding my sire. I then paid my adoration
with a rapt soul to Maheswara who, gratified with me, showed himself to
me and said,--Thy sire, thy mother, and thyself, O son, shall all be
freed from death. Go quickly and enter thy abode; thou shall behold thy
sire there.--Having obtained the permission of the illustrious Deity, I
then repaired to my home, O Yudhishthira, and beheld my father, O son,
coming out after having finished his daily sacrifice. And he came out,
bearing in his hands a quantity of Homa-fuel and Kusa grass and some
fallen fruits. And he seemed to have already taken his daily food, for he
had washed himself properly. Throwing down those things from his hand, my
father, with eyes bathed in tears (of joy), raised me, for I had
prostrated myself at his feet. Embracing me he smelt my head, O son of
Pandu, and said.--By good luck, O son, art thou seen by me. Thou hast
come back, having acquired knowledge from the preceptor.'

"Vaisampayana continued, 'Hearing these marvellous and most wonderful
feats of the illustrious Mahadeva recited by the ascetics, the son of
Pandu became amazed. Then Krishna, that foremost of all intelligent
persons, spoke once more unto Yudhishthira, that ocean of righteousness,
like Vishnu speaking unto Puruhuta.'

"Vasudeva said, 'Upamanyu, who seemed to blaze with effulgence like the
Sun, said unto me,--Those sinful men that are stained with unrighteous
deeds, do not succeed in attaining to Isana. Their dispositions being
stained by the attributes of Rajas and Tamas, they can never approach the
Supreme Deity. It is only those regenerate persons who are of cleansed
souls that succeed in attaining to the Supreme Deity. Even if a person
lives in the enjoyment of every pleasure and luxury, yet if he be devoted
to the Supreme Deity, he comes to be regarded as the equal of forest
recluses of cleansed souls. If Rudra be gratified with a person, he can
confer upon him the states of ether Brahma or of Kesava or of Sakra with
all the deities under him, or the sovereignty of the three worlds. Those
men, O sire, who worship Bhava even mentally, succeed in freeing
themselves from all sins and attain to a residence in heaven with all the
gods. A person who raises houses to the ground and destroys tanks and
lakes indeed, who devastates the whole universe, does not become stained
with sin, if he adores and worships the illustrious Deity of three eyes.
A person that is destitute of every auspicious indication and that is
stained by every sin, has all his sins destroyed by meditating upon Siva.
Even worm and insects and birds, O Kesava, that devote themselves to
Mahadeva, are enabled to rove in perfect fearlessness. Even this is my
settled conviction that those men who devote themselves to Mahadeva
become certainly emancipated from rebirth. After this, Krishna again
addressed Yudhishthira the son of Dharma in the following words.

"Vishnu said, O Great King, 'Aditya, Chandra, Wind, Fire, Heaven, Earth,
the Vasus, the Viswedevas, Dhatri, Aryyaman, Sukra, Vrihaspati, the
Rudras, the Saddhyas, Varuna, Brahma, Sakra, Maruts, the Upanishads that
deal with knowledge of Brahman, Truth, the Vedas, the Sacrifices,
Sacrificial Presents, Brahmanas reciting the Vedas, Soma, Sacrificer, the
shares of the deities in sacrificial offerings or clarified butter poured
in sacrifices, Raksha, Diksha, all kinds of restraints in the form of
vows and fasts and rigid observances, Swaha, Vashat, the Brahmanas, the
celestial cow, the foremost acts of righteousness, the wheel of Time,
Strength, Fame, Self-restraint, the Steadiness of all persons endued with
intelligence, all acts of goodness and the reverse, the seven Rishis,
Understanding of the foremost order, all kinds of excellent touch, the
success of all (religious) acts, the diverse tribes of the deities, those
beings that drink heat, those that are drinkers of Soma, Clouds, Suyamas,
Rishitas, all creatures having Mantras for their bodies, Abhasuras, those
beings that live upon scents only, those that live upon vision only,
those that restrain their speech, those that restrain their minds, those
that are pure, those that are capable of assuming diverse forms through
Yoga-puissance, those deities that live on touch (as their food), those
deities that subsist on vision and those that subsist upon the butter
poured in sacrifices, those beings that are competent to create by fiats
of their will the objects they require, they that are regarded as the
foremost ones among the deities, and all the other deities, O descendant
of Ajamila, the Suparnas, the Gandharvas, the Pisachas, the Danavas,
Yakshas, the Charanas, the snakes, all that is gross and all that is
exceedingly subtile, all that is soft and all that is not subtile, all
sorrows and all joys, all sorrows that come after joy and all joy that
comes after sorrow, the Sankhya philosophy, Yoga, and that which
transcends objects which are regarded as foremost and very superior,--all
adorable things, all the deities, and all the protectors of the universe
who entering into the physical forces sustain and uphold this ancient
creation of that illustrious Deity,--have sprung from that Creator of all
creatures. All this that I have mentioned is grosser than that which the
wise think of with the aid of Penances. Indeed, that subtile Brahma is
the cause of life. I bow my head in reverence to it. Let that immutable
and indestructible Master, always adored by us, grant us desirable boons.
That person who, subjugating his senses and purifying himself, recites
this hymn, without interruption in respect of his vow, for one month,
succeeds in obtaining the merit that is attached to a Horse-sacrifice. By
reciting this hymn the Brahmana succeeds in acquiring all the Vedas; the
Kshatriya becomes crowned with victory, O son of Pritha; the Vaisya
becomes successful in obtaining wealth and cleverness; and the Sudra, in
winning happiness here and a good end hereafter. Persons of great fame,
by reciting this prince of hymns that is competent to cleanse every sin
and that is highly sacred and purifying, set their hearts on Rudra. A man
by reciting this prince of hymns succeeds in living in heaven for as many
years as there are pores in his body.'"



SECTION XIX

"Yudhishthira said, 'I ask, O chief of Bharata's race, what is the origin
of the saying, about discharging all duties jointly at the time of a
person's taking the hand of his spouse in marriage? Is that saying in
respect of discharging all duties together, due only to what is laid down
by the great Rishis in days of yore, or does it refer to the duty of
begetting offspring from religious motives, or has it reference to only
the carnal pleasure that is expected from such union? I he doubt that
fills my mind in this respect is very great. What is spoken of as joint
duties by the sages is in my consideration incorrect. That which is
called in this world the union for practising all duties together ceases
with death and is not to be seen to subsist hereafter. This union for
practising all duties together leads to heaven. But heaven, O grandsire,
is attained to by persons that are dead. Of a married couple it is seen
that only one dies at a time. Where does the other then remain? Do tell
me this. Men attain to diverse kinds of fruits by practising diverse
kinds of duties. The occupations again, to which men betake themselves
are of diverse kinds. Diverse, again, are the hells to which they go in
consequence of such diversity of duties and acts. Women, in particular,
the Rishis have said, are false in behaviour. When human beings are such,
and when women in particular have been declared in the ordinances to be
false, how, O sire, can there be a union between the sexes for purposes
of practising all duties together? In the very Vedas one may read that
women are false. The word 'Duty', as used in the Vedas, seems to have
been coined in the first instance for general application (so that it is
applied to practices that have no merit in them). Hence the application
of that word to the rites of marriage is, instead of being correct, only
a form of speech forcibly applied where application it has none. [187] The
subject seems to me to be inexplicable although I reflect upon it
incessantly. O grandsire, O thou of great wisdom, it behoveth thee to
expound this to me in detail, clearly and according to what has been laid
down in the Sruti. In fact, do thou explain to me what its
characteristics are, and the way in which it has come to pass!' [188]

"Bhishma said, 'In this connection is cited the old narrative of the
discourse between Ashtavakra and the lady known by the name of Disa. In
days of yore Ashtavakra of severe penances, desirous of marriage, begged
the high-souled Rishi Vadanya of his daughter. The name by which the
damsel was known was Suprabha. In beauty she was unrivalled on Earth. In
virtues, dignity, conduct, and manners, she was superior to all the
girls. By a glance alone that girl of beautiful eyes had robbed him of
his heart even as a delightful grove in spring, adorned with flowers,
robs the spectator of his heart. The Rishi addressed Ashtavakra and
said,--Yes, I shall bestow my daughter on thee. Listen, however, to me.
Make a journey to the sacred North. Thou wilt see many things there!' [189]

"Ashtavakra said, 'It behoveth thee to tell me what I shall see in that
region. Indeed, I am ready to execute whatever command may be laid upon
me by thee.'"

"Vadanya said, 'Passing over the dominions of the lord of Treasures thou
will cross the Himavat mountains. Thou wilt then behold the plateau on
which Rudra resides. It is inhabited by Siddhas and Charanas. It abounds
with the associates of Mahadeva, frolicsome and fond of dance and
possessed of diverse forms. It is peopled with also many Pisachas, O
master, of diverse forms and all daubed with fragrant powders of diverse
hues, and dancing with joyous hearts in accompaniment with instruments of
different kinds made of brass. Surrounded by these who move with electric
rapidity in the mazes of the dance or refrain at times altogether from
forward or backward or transverse motion of every kind, Mahadeva dwells
there. That delightful spot on the mountains, we have heard, is the
favourite abode of the great Deity. It is said that that great god as
also his associates are always present there. It was there that the
goddess Uma practised the severest austerities for the sake of (obtaining
for her lord) the three-eyed Deity. Hence, it is said, that spot is much
liked by both Mahadeva and Uma. In days of yore there, on the heights of
the Mahaparswa, which are situate to the north of the mountains sacred to
Mahadeva, the sessions, and the last Night, and many deities, and many
human beings also (of the foremost order), in their embodied forms, had
adored Mahadeva. [190] Thou shalt cross that region also in thy northward
journey. Thou will then see a beautiful and charming forest blue of hue
and resembling a mass of clouds. There, in that forest, thou wilt behold
a beautiful female ascetic looking like Sree herself. Venerable in age
and highly blessed, she is in the observance of the Diksha. Beholding her
there thou shouldst duly worship her with reverence. Returning to this
place after having beheld her, thou wilt take the hand of my daughter in
marriage. If thou wanteth to make this agreement, proceed then on thy
journey and do what I command thee.'"

"Ashtavakra said, 'So be it. I shall do thy bidding. Verily, I shall
proceed to that region which thou speakest of, O thou of righteous soul.
On thy side, let thy words, accord with truth.'"

"Bhishma continued, "The illustrious Ashtavakra set out on his journey.
He proceeded more and more towards the north and at last reached the
Himavat mountains peopled by Siddhas and Charanas. [191] Arrived at the
Himavat mountains, that foremost of Brahamanas then came upon the sacred
river Vahuda whose waters produce great merit. He bathed in one of the
delightful Tirthas of that river, which was free from mud, and gratified
the deities with oblations of water. His ablutions being over, he spread
a quantity of Kusa grass and laid himself down upon it for resting awhile
at his ease. [192] Passing the night in this way, the Brahmana rose with
the day. He once more performed his ablutions in the sacred waters of the
Vahuda and then ignited his homa fire and worshipped it with the aid of
many foremost of Vedic mantras. [193] He then worshipped with due rites
both Rudra and his spouse Uma, and rested for some more time by the side
of that lake in the course of the Vahuda whose shores he had reached.
Refreshed by such rest, he set out from that region and then proceeded
towards Kailasa. He then beheld a gate of gold that seemed to blaze with
beauty. He saw also the Mandakini and the Nalini of the high-souled
Kuvera, the Lord of Treasures. [194] Beholding the Rishi arrived there,
all the Rakshasas having Manibhadra for their head, who were engaged in
protecting that lake abounding with beautiful lotuses, came out in a body
for welcoming and honouring the illustrious traveller. The Rishi
worshipped in return those Rakshasas of terrible prowess and asked them
to report, without delay, his arrival unto the Lord of Treasures.
Requested by him to do this, those Rakshasas, O king, said unto
him,--King Vaisravana, without waiting for the news from us, is coming of
his own accord to thy presence. The illustrious Lord of Treasures is well
acquainted with the object of this thy journey. Behold him,--that blessed
Master,--who blazes with his own energy. Then king Vaisravana,
approaching the faultless Ashtavakra, duly enquired about his welfare.
The usual enquiries of politeness being over, the Lord of Treasures then
addressed the regenerate Rishi, saying,--Welcome art thou here. Do tell
me what it is thou seekest at my hands. Inform me of it. I shall, O
regenerate one, accomplish whatever thou mayst bid me to accomplish. Do
thou enter my abode as pleases thee, O foremost of Brahamanas. Duly
entertained by me, and after thy business is accomplished, thou mayst go
without any obstacles being placed in thy way.--Having said these words,
Kuvera took the hand of that foremost of Brahmanas and led him into his
palace. He offered him his own seat as also water to wash his feet and
the Arghya made of the usual ingredients. After the two had taken their
seats, the Yakshas of Kuvera headed by Manibhadra, and many Gandharvas
and Kinnaras, also sat down before them. After all of them had taken
their seats, the Lord of Treasures said these words,--Understanding what
thy pleasure is, the diverse tribes of Apsaras will commence their dance.
It is meet that I should entertain thee with hospitality and that thou
shouldst be served with proper ministrations. Thus addressed, the ascetic
Ashtavakra said, in a sweet voice, Let the dance proceed. Then Urvara and
Misrakesi, and Rambha and Urvasi, and Alumvusha and Ghritachi, and Chitra
and Chitrangada and Ruchi, and Manohara and Sukesi and Sumukhi and Hasini
and Prabha, and Vidyuta, and Prasami and Danta and Vidyota and
Rati,--these and many other beautiful Apsaras began to dance. The
Gandharvas played on diverse kinds of musical instruments. After such
excellent music and dance had commenced, the Rishi Ashtavakra of severe
penances unconsciously passed a full celestial year there in the abode of
king Vaisravana. [195] Then king Vaisravana said unto the Rishi,--O
learned Brahmana, behold, a little more than a year has passed away since
thy arrival here. This music and dance, especially known by the name of
Gandharva, is a stealer of the heart (and of time). Do thou act as thou
wishes or let this go on if that be thy pleasure. Thou art my guest and,
therefore, worthy of adoration. This is my house. Givest thou thy
commands. We are all bound to thee. The illustrious Ashtavakra, thus
addressed by king Vaisravana, replied unto him, with a pleased heart,
saying,--I have been duly honoured by thee. I desire now, O Lord of
Treasures, to go hence. Indeed, I am highly pleased. All this befits
thee, O Lord of Treasures. Through thy grace, O illustrious one, and
agreeably to the command of the high-souled Rishi Vadanya, I shall now
proceed to my journey's end. Let growth and prosperity be thine.--Having
said these words, the illustrious Rishi set out of Kuvera's abode and
proceeded northwards. He crossed the Kailasa and the Mandara as also the
golden mountains. Beyond those high and great mountains is situated that
excellent region where Mahadeva, dressed as an humble ascetic, has taken
up his residence. He circumambulated the spot, with concentrated mind,
bending his head in reverence the while. Descending then on the Earth, he
considered himself sanctified for having obtained a sight of that holy
spot which is the abode of Mahadeva. Having circumambulated that mountain
thrice, the Rishi, with face turned towards the north, proceeded with a
joyous heart. He then beheld another forest that was very delightful in
aspect. It was adorned with the fruits and roots of every season, and it
resounded with the music of winged warblers numbering by thousands. There
were many delightful groves throughout the forest. The illustrious Rishi
then beheld a charming hermitage. The Rishi saw also many golden hills
decked with gems and possessed of diverse forms. In the begemmed soil he
saw many lakes and tanks also. And he saw diverse other objects that were
exceedingly delightful. Beholding these things, the mind of that Rishi of
cleansed soul became filled with joy. He then saw a beautiful mansion
made of gold and adorned with gems of many kinds. Of wonderful structure,
that mansion surpassed the place of Kuvera himself in every respect.
Around it there were many hills and mounts of jewels and gems. Many
beautiful cars and many heaps of diverse kinds of jewels also were
visible in that place. The Rishi beheld there the river Mandakini whose
waters were strewn with many Mandara flowers. Many gems also were seen
there that were self-luminous, and the soil all around was decked with
diamonds of diverse species. The palatial mansion which the Rishi saw
contained many chambers whose arches were embellished with various kinds
of stones. Those chambers were adorned also with nets of pearls
interspersed with jewels and gems of different species. Diverse kinds of
beautiful objects capable of stealing the heart and the eye, surrounded
that palace. That delightful retreat was inhabited by numerous Rishis.
Beholding these beautiful sights all around, the Rishi began to think
where he would take shelter. Proceeding then to the gate of the mansion,
he uttered these words:--Let those that live here know that a guest has
come (desirous of shelter). Hearing the voice of the Rishi, a number of
maidens came out together from that palace. They were seven in number, O
King, of different styles of beauty, all of them were exceedingly
charming. Every one of those maidens upon whom the Rishi cast his eyes,
stole his heart. The sage could not, with even his best efforts, control
his mind. Indeed, at the sight of those maidens of very superior beauty,
his heart lost all its tranquillity. Seeing himself yielding to such
influences, the Rishi made a vigorous effort and possessed as he was of
great wisdom he at last succeeded in controlling himself. Those damsels
then addressed the Rishi, saying,--Let the illustrious one enter. Filled
with curiosity in respect of those exceedingly beautiful damsels as also
of that palatial mansion, the regenerate Rishi entered as he was bidden.
Entering the mansion he beheld an old lady, with indications of
decrepitude, attired in white robes and adorned with every kind of
ornament. The Rishi blessed her, saying,--Good be to you.--The old lady
returned his good wishes in proper form. Rising up, she offered a seat to
the Rishi. Having taken his seat, Ashtavakra said,--Let all the damsels
go to their respective quarters. Only let one stay here. Let that one
remain here who is possessed of wisdom and who has tranquillity of heart.
Indeed, let all the others go away at their will.--Thus addressed, all
those damsels circumambulated the Rishi and then left the chamber. Only
that aged lady remained there. The day quickly passed and night came. The
Rishi seated on a splendid bed, addressed the old lady, saying,--O
blessed lady, the night is deepening. Do thou address thyself to sleep.
Their conversation being thus put a stop to by the Rishi, the old lady
laid herself down on an excellent bed of great splendour. Soon after, she
rose from her bed and pretending to tremble with cold, she left it for
going to the bed of the Rishi. The illustrious Ashtavakra welcomed her
with courtesy. The lady however, stretching her arms, tenderly embraced
the Rishi, O foremost of men. Beholding the Rishi quite unmoved and as
inanimate as a piece of wood, she became very sorry and began to converse
with him. There is no pleasure, save that which waits upon Kama (desire),
which women can derive from a person of the other sex. I am now under the
influence of desire. I seek thee for that reason. Do thou seek me in
return. Be cheerful, O learned Rishi, and unite thyself with me. Do thou
embrace me, O learned one, for I desire thee greatly. O thou of righteous
soul, even this union with me is the excellent and desirable reward of
those severe penances which thou hast undergone. At the first sight I
have become disposed to seek thee. Do thou also seek me. All this wealth,
and everything else of value that thou seest here are mine. Do thou
verily become the lord of all this along with my person and heart. I
shall gratify every wish of thine. Do thou sport with me, therefore, in
these delightful forest, O Brahmana, that are capable of granting every
wish. I shall yield thee complete obedience in everything, and thou shall
sport with me according to thy pleasure. All objects of desire that are
human or that appertain to heaven shall be enjoyed by us. There is no
pleasure more agreeable to women (than that which is derivable from the
companionship of a person of the other sex). Verily, congress with a
person of the opposite sex is the most delicious fruit of joy that we can
reap. When urged by the god of desire, women become very capricious. At
such times they do not feel any pain, even if they walk over a desert of
burning sand.'"

"Ashtavakra said, 'O blessed lady, I never approach one that is another's
spouse. One's congress with another man's wife is condemned by persons
conversant with the scriptures on morality. I am an utter stranger to
enjoyments of every kind. O blessed lady, know that I have become
desirous of wedlock for obtaining offspring. I swear by truth itself.
Through the aid of offspring righteously obtained, I shall proceed to
those regions of felicity which cannot be attained without such aid. O
good lady, know what is consistent with morality, and knowing it, desist
from thy efforts.'"

"The lady said, 'The very deities of wind and fire and water, or the
other celestials, O regenerate one, are not so agreeable to women as the
deity of desire. Verily, women are exceedingly fond of sexual congress.
Among a thousand women, or, perhaps, among hundreds of thousands,
sometimes only one may be found that is devoted to her husband. When
under the influence of desire, they care not for family or father or
mother or brother or husband or sons or husband's brother (but pursue the
way that desire points out). Verily, in pursuit of what they consider
happiness, they destroy the family (to which they belong by birth or
marriage) even as many queenly rivers eat away the banks that contain
them. The Creator himself had said this, quickly marking the faults of
women.'" [196]

"Bhishma continued, 'The Rishi, bent upon finding out the faults of
women, then addressed that lady, saying,--Cease to speak to me in this
strain. Yearning springs from liking. Tell me what (else) I am to
do. [197]--That lady then said in return,--O illustrious one, thou shalt
see according to time and place (as do whether I have anything agreeable
in me). Do thou only live here (for some time). O highly blessed one, and
I shall regard myself amply rewarded.--Thus addressed by her, the
regenerate Rishi, O Yudhishthira, expressed his resolution to comply with
her request, saying,--Verily, I shall dwell with thee in this place as
long as I can venture to do so.--The Rishi then, beholding that lady
afflicted with decrepitude, began to reflect earnestly on the matter. He
seemed to be even tortured by his thoughts. The eyes of that foremost of
Brahmanas failed to derive any delight from those parts of that lady's
person whereupon they were cast. On the other hand, his glances seemed to
be dispelled by the ugliness of those particular limbs.--This lady is
certainly the goddess of this palace. Has she been made ugly through some
curse. It is not proper that I should hastily ascertain the cause of
this.--Reflecting upon this in the secrecy of his heart, and curious to
know the reason, the Rishi passed the rest of that day in an anxious
state. The lady then addressed him, saying,--O illustrious one, behold
the aspect of the Sun reddened by the evening clouds. What service shall
I do unto thee.--The Rishi addressed her, saying,--.'Fetch water for my
ablutions. Having bathed, I shall say my evening prayers, restraining my
tongue and the senses.'"



SECTION XX

"Bhishma said, 'Thus commanded, the lady said,--Be it so. She then
brought oil (for rubbing the Rishi's body therewith) and a piece of cloth
for his wear during the ablutions. Permitted by the ascetic, she rubbed
every part of his body with the fragrant oil she had brought for him.
Gently was the Rishi rubbed, and when the process of rubbing was over, he
proceeded to the room set apart for the performance of ablutions. There
he sat upon a new and excellent seat of great splendour. [198] After the
Rishi had taken his seat upon it, the old lady began to wash his person
with her own soft hands whose touch was exceedingly agreeable. One after
another in due order, the lady rendered the most agreeable services to
the Rishi in the matter of his ablutions. Between the lukewarm water with
which he was washed, and the soft hands that were employed in washing
him, the Rishi of rigid vows failed to understand that the whole night
had passed away in the process. Rising from the bath the Rishi became
highly surprised. He saw the Sun risen above the horizon on the East. He
was amazed at this and asked himself,--Was it really so or was it an
error of the understanding?--The Rishi then duly worshipped the god of a
thousand rays. This done, he asked the lady as to what he should do. The
old lady prepared some food for the Rishi that was as delicious to the
taste as Amrita itself. In consequence of the delicious character of that
food the Rishi could not take much. In taking that little, however, the
day passed away and evening came. The old lady then asked the Rishi to go
to bed and sleep. An excellent bed was assigned to the Rishi and another
was occupied by herself. The Rishi and the old lady occupied different
beds at first but when it was midnight, the lady left her own bed for
coming to that of the Rishi.'

"Ashtavakra said, 'O blessed lady, my mind turns away from sexual
congress with one who is the spouse of another. Leave my bed, O good
lady. Blessed be thou, do thou desist from this of thy own accord.' [199]

"Bhishma continued, 'Thus dissuaded by that Brahmana with the aid of his
self-restraint, the lady answered him, saying,--I am my own mistress. In
accepting me thou wilt incur no sin.'

"Ashtavakra said, 'Women can never be their own mistresses. This is the
opinion of the Creator himself, viz., that a woman never deserves to be
independent.'

"The lady said, 'O learned Brahmana, I am tortured by desire. Mark my
devotion to thee. Thou incurrest sin by refusing to accost me lovingly.'

"Ashtavakra said, 'Diverse faults, drag away the man that acts as he
likes. As regards myself, I am able to control my inclinations by
self-restraint. O good lady, do thou return to thy own bed.'

"The lady said, 'I bow to thee, bending my head. It behoves thee to show
me thy grace. O sinless one, I prostrate myself before thee, do thou
become my refuge. If indeed, thou seest such sin in congress with one
that is not thy spouse, I yield myself unto thee. Do thou, O regenerate
one, accept my hand in marriage. Thou wilt incur no sin. I tell thee
truly. Know that I am my own mistress. If there by any sin in this, let
it be mine alone. My heart is devoted to thee. I am my own mistress. Do
thou accept me.'

"Ashtavakra said, 'How is it, O good lady, that thou art thy own
mistress. Tell me the reason of this. There is not a single woman in the
three worlds that deserves to be regarded as the mistress of her own
self. The father protects her while she is a maiden. The husband protects
her while she is in youth. Sons protect her when she is aged. Women can
never be independent as long as they live!'

"The lady said, 'I have since my maidenhood, adopted the vow of
Brahmacharyya. Do not doubt it. I am still a maid. Do thou make me thy
wife. O Brahmana, do not kill this devotion of mine to thee.'

"Ashtavakra said, 'As thou art inclined to me, so I am inclined to thee.
There is this question, however, that should be settled. Is it true that
by yielding to my inclinations I shall not be regarded as acting in
opposition to what the Rishi (Vadanya) wishes. This is very wonderful.
Will this lead to what is beneficial? Here is a maiden adorned with
excellent ornaments and robes. She is exceedingly beautiful. Why did
decrepitude cover her beauty so long? At present she looks like a
beautiful maiden. There is no knowing what form she may take
hereafter. [200] I shall never swerve from that restraint which I have
over desire and the other passions or from contentment with what I have
already got. Such swerving does not seem to be good. I shall keep myself
united with truth!' [201]



SECTION XXI

"Yudhishthira said, 'Tell me why had that lady no fear of Ashtavakra's
curse although Ashtavakra was endued with great energy? How also did
Ashtavakra succeed in coming back from that place?'"

"Bhishma said, 'Ashtavakra asked her, saying,--How dost thou succeed in
altering thy form so? Thou shouldst not say anything that is untrue. I
wish to know this. Speakest thou truly before a Brahmana.'

"The lady said, 'O best of Brahmana, wherever thou mayst reside in heaven
or on Earth, this desire of union between the sexes is to be observed. O
thou of infallible prowess, listen, with concentrated attention, to this
all. This trial was devised by me. O sinless one, for testing thee
aright. O thou of infallible prowess, thou hast subjugated all the worlds
for not foregoing your previous resolution. Know that I am the embodiment
of the Northern point of the compass. Thou hast seen the lightness of the
female character. Even women that are aged are tortured by the desire of
sexual union. The Grandsire himself and all the deities with Indra have
been pleased with thee. The object for which thy illustrious self has
come here (is known to me). O foremost of regenerate persons, thou hast
been despatched higher by the Rishi Vadanya--the father of thy bride--in
order that I may instruct thee. Agreeably to the wishes of that Rishi I
have already instructed thee. Thou wilt return home in safety. Thy
journey back will not be toilsome. Thou wilt obtain for wife and girl
thou hast chosen. She will bear thee a son. Through desire I had
solicited thee, thou madest me the very best answer. The desire for
sexual union is incapable of being transcended in the three worlds. Go
back to thy quarters, having achieved such merit. What else is there that
thou wishest to hear from me? I shall discourse on it, O Ashtavakra, in
accordance with the truth. I was gratified by the Rishi Vadanya in the
first instance for thy sake, O regenerate ascetic For the sake of
honouring him, I have said all this to thee.'

"Bhishma continued, 'Hearing these words of hers, the regenerate
Ashtavakra joined his hands in a reverential attitude. He then solicited
the lady for her permission to go back. Obtaining the permission he came
back to his own asylum. Resting himself for some time at home and
obtaining the permission of his kinsmen and friends, he then in a proper
way, proceeded, O delighter of the Kurus, to the Brahmana Vadanya.
Welcomed with the usual enquiries by Vadanya, the Rishi Ashtavakra, with
a well-pleased heart, narrated all that he had seen (in course of his
sojourn to the North). He said,--Commanded by thee I proceeded to the
mountains of Gandhamadana. In the regions lying to the north of these
mountains I beheld a very superior goddess. I was received by her with
courtesy. She named you in my hearing and also instructed me in various
matters. Having listened to her I have come back, O lord. Unto him that
said so, the learned Vadanya said,--Take my daughter's hand according to
due rites and under the proper constellations. Thou art the fittest
bridegroom I can select for the girl.'

'Bhishma continued, 'Ashtavakra said,--So be it and took the hand of the
girl. Indeed, the highly righteous Rishi, having espoused the girl,
became filled with joy. Having taken as his wife that beautiful damsel,
the Rishi continued to dwell in his own asylum, freed from (mental) fever
of every kind.'"



SECTION XXII

"Yudhishthira said, 'Whom do the eternal Brahmanas strictly observing
religious rites call a proper object of gifts? Is a Brahmana that bears
the symbols of the order of life he follows to be regarded as such or one
who does not bear such indications is to be so regarded?' [202]

"Bhishma said, 'O monarch, it has been said that gifts should be made
unto a Brahmana that adheres to the duties of his own order, whether, he
bears the indications of a Brahmachari or not, for both are faultless,
viz., he that bears such indications and he that is divested of them.'

"Yudhishthira said, 'What fault does an uncleansed person incur, if he
makes gifts of sacrificial butter or food with great devotion unto
persons of the regenerate order?'

"Bhishma said, 'Even one that is most destitute of self-restraint
becomes, without doubt, cleansed by devotion. Such a man, O thou of great
splendour, becomes cleansed in respect of every act (and not with
reference to gift alone).'

"Yudhishthira said, 'It has been said that a Brahmana that is sought to
be employed in an act having reference to the deities, should never be
examined. The learned, however, say that with respect to such acts as
have reference to the Pitris, the Brahmana that is sought to be employed,
should be examined (in the matter of both his conduct and competence).'

"Bhishma said, 'As regards acts that have reference to the deities, these
fructify not in consequence of the Brahmana that is employed in doing the
rites but through the grace of the deities themselves. Without doubt,
those persons that perform sacrifice obtain the merit attached to those
acts, through the grace of the deities. [203] The Brahmanas, O chief of
the Bharatas, are always devoted of Brahman. The Rishi Markandeya, one of
the greatest Rishis endued with intelligence in all the worlds, said this
in days of yore.'

"Yudhishthira said, 'Why, O grandsire, are there five viz., he that is a
stranger, he that is endued with learning (connected with the duties of
his order), he that is connected by marriage, he that is endued with
penances, and he that adheres to the performance of sacrifices, regarded
as proper persons?' [204]

"Bhishma said, 'The first three, viz., strangers, relatives, and
ascetics, when possessed of these attributes, viz., purity of birth,
devotion to religious acts, learning, compassion, modesty, sincerity, and
truthfulness, are regarded as proper persons. The other two, viz., men of
learning and those devoted to sacrifices, when endued with five of these
attributes, viz., purity of birth, compassion, modesty, sincerity,
truthfulness, are also regarded as proper persons. Listen now to me, O
son of Pritha, as I recite to thee the opinions of these four persons of
mighty energy, viz., the goddess Earth, the Rishi Kasyapa, Agni (the
deity of fire) and the ascetic Markandeya.'

"The Earth said, 'As a clod of mud, when thrown into the great ocean
quickly dissolves away, even so every kind of sin disappears in the three
high attributes viz., officiation at sacrifices, teaching and receiving
of gifts. [205]

"Kasyapa said, 'The Vedas with their six branches, the Sankhya
philosophy, the Puranas, and high birth, these fail to rescue a
regenerate person if he falls away from good conduct.' [206]

"Agni said, 'That Brahmana who, engaged in study and regarding himself
learned, seeks with the aid of his learning to destroy the reputation of
others, falls away from righteousness, and comes to be regarded as
dissociated from truth. Verily regions of felicity herein-after are never
attained to by such a person of destructive genius.'

"Markandeya said, 'If a thousand Horse-sacrifices and Truth were weighed
in the balance, I do not know whether the former would weigh even half as
heavy as the latter.'

"Bhishma continued, 'Having spoken these words, those four persons, each
of whom is endued with immeasurable energy, viz., the goddess Earth,
Kasyapa, Agni, and Bhrigu's son armed with weapons, quickly went away.'

"Yudhishthira said, 'If Brahmanas observant of the vow of Brahmacharyya
in this world solicit the offerings one makes (unto one's deceased
ancestors in Sraddhas) I ask, can the Sraddha be regarded well-performed,
if the performer actually makes over those offerings unto such Brahmanas.

"Bhishma said, 'If, having practised the vow of Brahmacharyya for the
prescribed period (of twelve years) and acquired proficiency in the Vedas
and their branches, a Brahmana himself solicits the offering made in
Sraddhas and eats the same, he is regarded to fall away from his vow. The
Sraddha, however, is not regarded as stained in any way.'

"Yudhishthira said, 'The wise have said that duty of righteousness has
many ends and numerous doors. Tell me, O grandsire, what however are the
settled conclusions in this matter.' [207]

Bhishma said, 'Abstention from injury to others, truthfulness, the
absence of wrath (forgiveness), compassion, self-restraint, and sincerity
or candour, O monarch, are the indications of Righteousness. There are
persons who wander over the earth, praising righteousness but without
practising what they preach and engaged all the while in sin. O king, He
who gives unto such persons gold or gems or steeds, has to sink in hell
and to subsist there for ten years, eating the while the faeces of such
persons as live upon the flesh of dead kine and buffalos, of men called
Pukkasas, of others that live in the outskirts of cities and villages,
and of men that publish, under the influence of wrath and folly, the acts
and the ommissions of others. [208] Those foolish men who do give unto a
Brahmana observant of the vow of Brahmacharyya the offerings made in
Sraddhas (unto one's deceased ancestors), have to go, O monarch into
regions of great misery.'

"Yudhishthira said, 'Tell me, O grandsire, what is superior to
Brahmacharyya? What is the highest indication of virtue? What is the
highest kind of purity?'

"Bhishma said,--'I tell thee, O son, that abstention from honey and meat
is even superior to Brahmacharyya. Righteousness consists in keeping
within boundaries or in self-restraint, the best indication of
Righteousness is Renunciation (which is also the highest kind of
purity). [209]

"Yudhishthira said, 'In what time should one practise Righteousness? In
what time should wealth be sought? In what time should pleasure be
enjoyed? O grandsire, do tell me this.'

"Bhishma said,--'One should earn wealth in the first part of one's life.
Then should one earn Righteousness, and then enjoy pleasure. One should
not, however, attach oneself to any of these. One should regard the
Brahmanas, worship one's preceptor and seniors, show compassion for all
creatures, be of mild disposition and agreeable speech. To utter
false-hood in a court of justice, to behave deceitfully towards the king,
to act falsely towards preceptors and seniors, are regarded as equivalent
(in heinousness) to Brahmanicide. One should never do an act of violence
to the king's person. Nor should one ever strike a cow. Both these
offences are equivalent to the sin of foeticide. One should never abandon
one's (homa) fire. One should also never cast off one's study of the
Vedas. One should never assail a Brahmana by words or acts. All these
offences are equivalent to Brahmanicide.'

"Yudhishthira said,--'What kind of Brahmanas should be regarded as good?
By making presents unto (what kind of) Brahmanas one may acquire great
merit? What kind of Brahmanas are they whom one should feed? Tell me all
this, O grandsire!'

"Bhishma said, 'Those Brahmanas that are freed from wrath, that are
devoted to acts of righteousness, that are firm in Truth, and that
practise self-restraint are regarded as good. By making gifts unto them
one acquires great merit. One wins great merit by making presents unto
such Brahmanas as are free from pride, capable of bearing everything,
firm in the pursuit of their objects, endued with mastery over their
senses, devoted to the good of all creatures, and disposed to be friendly
towards all. One earns great merit by making gifts unto such Brahmanas as
are free from cupidity, as are pure of heart and conduct, possessed of
learning and modesty, truthful in speech and observant of their own
duties as laid down in the scriptures. The Rishis have declared that
Brahmana to be a deserving object of gifts who studies the four Vedas
with all their branches and is devoted to the six well-known duties (laid
down in the scriptures). One acquires great merit by making gifts unto
Brahmanas possessed of such qualifications. The man who makes gifts unto
a deserving Brahmana multiplies his merit a thousand-fold. A single
righteous Brahmana possessed of wisdom and Vedic lore, observant of the
duties laid down in the scriptures, distinguished by purity of behaviour,
is competent to rescue a whole race. [210] One should make gifts of kine
and horses and wealth and food and other kinds of articles unto a
Brahmana that is possessed of such qualifications. By making such gifts
unto such persons one earns great happiness in the next world. As I have
already told thee even one such Brahmana is fully competent to rescue the
entire race to which the giver belongs. What need I say, therefore, O
dear son, of the merit of making gifts unto many Brahmanas of such
qualifications? In making gifts, therefore one should always select the
object to whom the gifts are to be made. Hearing of a Brahmana possessed
of proper qualifications and regarded with respect by all good people,
one should invite him even if he resides at a distance and welcome him
when he arrives and one should worship him by all means in his power.'"



SECTION XXIII

"Yudhishthira said, 'I desire thee, O grandsire, to tell me what the
ordinances are that have been laid down by the acts touching the deities
and the (deceased) ancestors on occasions of Sraddhas.'

"Bhishma said, 'Having purified oneself (by baths and other purificatory
acts) and then going through the well-known auspicious rites, one should
carefully do all act relating to the deities in the forenoon, and all
acts relating to the Pitris in the afternoon. What is given to men should
be given in the midday with affection and regard. That gift which is made
untimely is appropriated by Rakshasas. [211] Gifts of articles that have
been leapt over by any one, o been licked or sucked, that are not given
peacefully, that have been seen by women that are impure in consequence
of their season having come, do not produce any merit. Such gifts are
regarded as the portion belonging to the Rakshasas. Gifts of articles
that have been proclaimed before many people or from which a portion has
been eaten by a Sudra, or that have been seen or licked by a dog, form
portions of Rakshasas. Food which is mixed with hair or in which there
are worms, or which has been stained with spittle or saliva or which has
been gazed at by a dog or into which tear-drops have fallen or which has
been trodden upon should be known as forming the portion of Rakshasa.
Food that has been eaten by a person incompetent to utter the syllable
Om, or that has been eaten by a person bearing arms, O Bharata, or that
has been eaten by a wicked person should be known to form the portion of
Rakshasas. [212] The food that is eaten by a person from which a portion
has already been eaten by another, or which is eaten without a part
thereof having been offered to deities and guests and children, is
appropriated by Rakshasas. Such stained food, if offered to the deities
and Pitris is never accepted by them but is appropriated by Rakshasas.
The food offered by the three regenerate classes in Sraddhas, in which
Mantras are either not uttered or uttered incorrectly and in which the
ordinances laid down in the scriptures are not complied with, if
distributed to guests and other people, is appropriated by Rakshasas. The
food that is distributed to guests without having been previously
dedicated to the deities or the Pitris with the aid of libation on the
sacred fire, which has been stained in consequence of a portion thereof
having been eaten by a person that is wicked or of irreligious behaviour,
should be known to form the portion of Rakshasas.'

"'I have told thee what the portions are of the Rakshasas. Listen now to
me as I lay down the rules for ascertaining who the Brahmana is that is
deserving of gift. [213] All Brahmanas that have been outcasted (on
account of the commission of heinous sins), as also Brahmanas that are
idiots and out of mind, do not deserve to be invited to Sraddhas in which
offerings are made to either the deities or the Pitris. That Brahmana who
is afflicted with leucoderma, or he that is destitute of virility, or he
that has got leprosy, or he that has got phthisis or he that is labouring
under epilepsy (with delusions of the sensorium), or he that is blind,
should not, O king, be invited. [214] Those Brahmanas that practise the
calling of physicians, those that receive regular pay for worshipping the
images of deities established by the rich, or live upon the service of
the deities, those that are observant of vows from pride or other false
motives, and those that sell Soma, do not deserve to be invited. Those
Brahmanas that are, by profession, vocalists, or dancers or players or
instrumental musicians, or reciters of sacred books, or warriors and
athletes, do not, O king, deserve to be invited. Those Brahmanas who pour
libations on the sacred fire for Sudras, or who are preceptors of Sudras,
or who as servants of Sudra masters, do not deserve to be invited. That
Brahmana who is paid for his services as preceptor, or who attends as
pupil upon the lectures of some preceptor because of some allowance that
is granted to him, does not deserve to be invited, for both of them are
regarded as sellers of Vedic lore. That Brahmana who has been once
induced to accept the gift of food in a Sraddha at the very outset, as
also he who has married a Sudra wife, even if possessed of every kind of
knowledge do not deserve to be invited. [215] Those Brahmanas that are
destitute of their domestic fire, and they that attend upon corpses, they
that are thieves, and they that have otherwise fallen away do not, O
king, deserve to be invited. [216] Those Brahmanas whose antecedents are
not known or are vile, and they that are Putrika-putras, do not, O king,
deserve to be invited on occasions of Sraddhas. [217] That Brahmana who
gives loans of money, or he who subsists upon the interest of the loans
given by him, or he who lives by sale of living creatures, does not
deserve, O king, to be invited. Persons who have been subjugated by their
wives, or they who live by becoming the paramours of unchaste women, or
they who abstain from their morning and evening prayers do not deserve, O
king, to be invited to Sraddhas.'

"'Listen now to me as I mention who the Brahmana is that has been
ordained for acts done in honour of the deities and the Pitris. Indeed, I
shall tell thee what those merits, are in consequence of which one may
become a giver or a recipient of gifts in Sraddhas (notwithstanding the
faults mentioned above). [218] Those Brahmanas that are observant of the
rites and ceremonies laid down in the scriptures, or they that are
possessed of merit, or they that are conversant with the Gayatri, or they
that are observant of the ordinary duties of Brahmanas, even if they
happen to betake themselves to agriculture for a living, are capable, O
king, of being invited to Sraddhas. If a Brahmana happens to be wellborn,
he deserves to be invited to Sraddhas notwithstanding his profession of
arms for fighting the battle of others. [219] That Brahmana, however, O
son, who happens to betake himself to trade for a living should be
discarded (even if possessed of merit). The Brahmana who pours libations
every day on the sacred fire, or who resides in a fixed habitation, who
is not a thief and who does the duties of hospitality to guests arrived
at his house, deserves, O king, to be invited to Sraddhas. The Brahmana,
O chief of Bharata's race, who recites the Savitri morning, noon, and
night, or who subsists upon eleemosynary charity, who is observant of the
rites and ceremonies laid down in the scriptures for persons of his
order, deserves, O king, to be invited to Sraddhas. [220] That Brahmana
who having earned wealth in the morning becomes poor in the afternoon, or
who poor in the morning becomes wealthy in the evening or who is
destitute of malice, or is stained by a minor fault, deserves, O king, to
be invited to Sraddhas. That Brahmana who is destitute of pride or sin,
who is not given to dry disputation, or who subsists upon alms obtained
in his rounds of mendicancy from house to house deserves, O king, to be
invited to sacrifices. One who is not observant of vows, or who is
addicted to falsehood (in both speech and conduct), who is a thief, or
who subsists by the sale of living creatures or by trade in general,
becomes worthy of invitation to Sraddhas, O king, if he happens to offer
all to the deities first and subsequently drink Soma. That man who having
acquired wealth by foul or cruel means subsequently spends it in adoring
the deities and discharging the duties of hospitality, becomes worthy, O
king, of being invited to Sraddhas. The wealth that one has acquired by
the sale of Vedic lore, or which has been earned by a women, or which has
been gained by meanness (such as giving false evidence in a court of
law), should never be given to Brahmanas or spent in making offerings to
the Pitris. That Brahmana, O chief of Bharata's race, who upon the
completion of a Sraddha that is performed with his aid, refuses to utter
the words 'astu swadha,' incurs the sin of swearing falsely in a suit for
land. [221] The time for performing Sraddha, O Yudhishthira, is that when
one obtains a good Brahmana and curds and ghee and the sacred day of the
new moon, and the meat of wild animals such as deer and others. [222] Upon
the completion of a Sraddha performed by a Brahmana the word Swadha
should be uttered. If performed by a Kshatriya the words that should be
uttered are--Let thy Pitris be gratified.--Upon the completion of a
Sraddha performed by a Vaisya, O Bharata, the words that should be
uttered are--Let everything become inexhaustible.--Similarly, upon the
conclusion of a Sraddha performed by a Sudra, the word that should be
uttered is Swasti,--In respect of a Brahmana, the declaration regarding
Punyaham should be accompanied with the utterance of the syllable Om. In
the case of a Kshatriya, such declaration should be without the utterance
of syllable Om. In the rites performed by a Vaisya, the words that should
be uttered, instead of beings the syllable Om, are,--Let the deities be
gratified. [223]--Listen now to me as I tell thee the rites that should be
performed, one after another, conformably to the ordinances, (in respect
of all the orders). All the rites that go by the name of Jatakarma, O
Bharata, are indispensable in the case of all the three orders (that are
regenerate). All these rites, O Yudhishthira, in the case of both
Brahmanas and Kshatriyas as also in that of Vaisyas are to be performed
with the aid of mantras. The girdle of a Brahmana should be made of Munja
grass. That for one belonging to the royal order should be a bowstring.
The Vaisya's girdle should be made of the Valwaji grass. Even this is
what has been laid down in the scriptures. Listen now to me as I expound
to thee what constitutes the merits and faults of both givers and
recipients of gifts. A Brahmana becomes guilty of a dereliction of duty
by uttering a falsehood. Such an act on his part is sinful. A Kshatriya
incurs four times and a Vaisya eight times the sin that a Brahmana incurs
by uttering a falsehood. A Brahmana should not eat elsewhere, having been
previously invited by a Brahmana. By eating at the house of the person
whose invitation has been posterior in point of time, he becomes inferior
and even incurs the sin that attaches to the slaughter of an animal on
occasions other than those of sacrifices. [224] So also, if he eats
elsewhere after having been invited by a person of the royal order or a
Vaisya, he falls away from his position and incurs half the sin that
attaches to the slaughter of an animal on occasions other than those of
sacrifices. That Brahmana, O king, who eats on occasions of such rites as
are performed in honour of the deities or the Pitris by Brahmanas and
Kshatriyas and Vaisyas, without having performed his ablutions, incurs
the sin of uttering an untruth for a cow. That Brahmana, O king, who eats
on occasions of similar rites performed by persons belonging to the three
higher orders, at a time when he is impure in consequence either of a
birth or a death among his cognates, through temptation, knowing well
that he is impure incurs the same sin. [225] He who lives upon wealth
obtained under false pretences like that of sojourns to sacred places or
who solicits the giver for wealth pretending that he would spend it in
religious acts, incurs, O monarch, the sin of uttering a falsehood. [226]
That person, belonging to any of the three higher orders, O Yudhishthira,
who at Sraddhas and on other occasions distributes food with the aid of
Mantras, unto such Brahmanas as do not study the Vedas and as are not
observant of vows, or as have not purified their conduct, certainly
incurs sin.'

"Yudhishthira said,--'I desire, O grandsire, to know by giving unto whom
the things dedicated to the deities and the Pitris, one may earn the
amplest rewards.'

"Bhishma said,--'Do thou, Yudhishthira, feed those Brahmanas whose
spouses reverently wait for the remnants of the dishes of their husbands
like tillers of the soil waiting in reverence for timely showers of rain.
One earn great merit by making gifts unto those Brahmanas that are always
observant of pure conduct, O king, that are emaciated through abstention
from all luxuries and even full meals, that are devoted to the
observances of such vows as lead to the emaciation of the body, and that
approach givers with the desire of obtaining gifts. By making gifts unto
such Brahmanas as regard conduct in this light of food, as regard conduct
in the light of spouses and children, as regard conduct in the light of
strength, as regard conduct in the light of their refuge for crossing
this world and attaining to felicity in the next, and as solicit wealth
only when wealth is absolutely needed, one earns great merit. By making
gifts unto those persons, O Yudhishthira, that having lost everything
through thieves or oppressors, approach the giver, one acquires great
merit. [227] By making gifts unto such Brahmanas as solicit food from the
hands of even a poor person of their order who has just got something
from others, one earns great merit. By making gifts unto such Brahmanas
as have lost their all in times of universal distress and as have been
deprived of their spouses on such occasions, and as come to givers with
solicitations for alms, one acquires great merit. By making gifts unto
such Brahmanas as are observant of vows, and as place themselves
voluntarily under painful rules and regulations, as are respectful in
their conduct to the declaration laid down in the Vedas, and as come to
solicit wealth for spending it upon the rites necessary to complete their
vows and other observances, one earns great merit. By making gifts unto
such Brahmanas as live at a great distance from the practices that are
observed by the sinful and the wicked, as are destitute of strength for
want of adequate support, and as are very poor in earthly possessions,
one earns great merit. By making gifts unto such Brahmanas as have been
robbed of all their possessions by powerful men but as are perfectly
innocent, and as desire to fill their stomachs any how without, that is,
any scruples respecting the quality of the food they take, one earns
great merit. By making gifts unto such Brahmanas as beg on behalf of
others that are observant of penances and devoted to them and as are
satisfied with even small gifts, one earns great merit. Thou hast now, O
bull of Bharata's race, heard what the declarations are of the scriptures
in respect of the acquisition of great merit by the making of gifts.
Listen now to me as I expound what those acts are that lead to hell or
heaven. They, O Yudhishthira, that speak an untruth on occasions other
than those when such untruth is needed for serving the purpose of the
preceptor or for giving the assurance of safety to a person in fear of
his life, sink into hell [228]. They who ravish other people's spouses, or
have sexual congress with them, or assist at such acts of delinquency,
sink in hell. They who rob others of their wealth or destroy the wealth
and possessions of other people, or proclaim the faults of other people,
sink in hell. They who destroy the containers of such pieces of water as
are used by cattle for quenching thirst, as injure such buildings as are
used for purposes of public meetings, as break down bridges and
causeways, and as pull down houses used for purposes of habitation, have
to sink to hell. They who beguile and cheat helpless women, or girls, or
aged dames, or such women as have been frightened, have to sink to hell.
They who destroy the means of other people's living, they who exterminate
the habitations of other people, they who rob others of their spouses,
they who sow dissensions among friends, and they who destroy the hopes of
other people, sink into hell. They who proclaim the faults of others,
they who break down bridges or causeways, they who live by following
vocations laid down for other people, and they who are ungrateful to
friends for services received, have to sink in hell. They who have no
faith in the Vedas and show no reverence for them, they who break the
vows made by themselves or oblige others to break them, and they who fall
away from their status through sin, sink in hell. They who betake
themselves to improper conduct, they who take exorbitant rates of
interest, and they who make unduly large profits on sales, have to sink
in hell. They who are given to gambling, they who indulge in wicked acts
without any scruple, and they who are given to slaughter of living
creatures, have to sink in hell. They who cause the dismissal by masters
of servants that are hoping for rewards or are expectant of definite need
or are in the enjoyment of wages or salaries or are waiting for returns
in respect of valuable services already rendered, have to sink in hell.
They who themselves eat without offering portions thereof unto their
spouse or their sacred fires or their servants or their guests, and they
who abstain from performing the rites laid down in the scriptures for
honouring the Pitris and deities, have to sink in hell. They who sell the
Vedas, they who find fault with the Vedas, and they who reduce the Vedas
into writing, have all to sink in hell. [229] They who are out of the pale
of the four well-known modes of life, they who betake themselves to
practices interdicted by the Srutis and the scriptures, and they who live
by betaking themselves to acts that are wicked or sinful or that do not
belong to their order of birth, have to sink in hell. They who live by
selling hair, they who subsist by selling poisons, and they who live by
selling milk, have to sink in hell. They who put obstacles in the path of
Brahmanas and kine and maidens, O Yudhishthira, have to sink in hell.
They who sell weapons, they who forge weapons, they who make shafts, and
they who make bows, have to sink in hell. 'I hey who obstruct paths and
roads with stones and thorns and holes have to sink in hell. They who
abandon and cast off preceptors and servants and loyal followers without
any offence, O chief of Bharata's race, have to sink in hell. They who
set bullocks to work before the animals attain to sufficient age, they
who bore the noses of bullocks and other animals for controlling them the
better while employed in work, and they who keep animals always tethered,
have to sink in hell. Those kings that do not protect their subjects
while forcibly taking from them a sixth share of the produce of their
fields, and they who, though able and possessed of resources, abstain
from making gifts, have to sink in hell. They who abandon and cast off
persons that are endued with forgiveness and self-restraint and wisdom,
or those with whom they have associated for many years, when these are no
longer of services to them, have to sink in hell. Those men who
themselves eat without giving portions of the food to children and aged
men and servants, have to sink in hell.'

"'All these men enumerated above have to go to hell. Listen now to me, O
bull of Bharata's race, as I tell thee who those men are that ascend to
heaven. The man who transgresses against a Brahmana by impeding the
performances of all such acts in which the deities are adored, becomes
afflicted with the loss of all his children and animals. (They who do not
transgress against Brahmanas by obstructing their religious acts ascend
to heaven). Those men, O Yudhishthira, who follow the duties as laid down
in the scriptures for them and practise the virtues of charity and
self-restraint and truthfulness, ascend to heaven. Those men who having
acquired knowledge by rendering obedient services to their preceptors and
observing austere penances, become reluctant to accept gifts, succeed in
ascending to heaven. Those men through whom other people are relieved and
rescued from fear and sin and the impediments that lie in the way of what
they wish to accomplish and poverty and the afflictions of disease,
succeed in ascending to heaven. Those men who are endued with a forgiving
disposition, who are possessed of patience, who are prompt in performing
all righteous acts, and who are of auspicious conduct, succeed in
ascending to heaven. Those men who abstain from honey and meat, who
abstain from sexual congress with the spouses of other people, and who
abstain from wines and spirituous liquors, succeed in ascending to
heaven. Those men that help in the establishment of retreats for
ascetics, who become founders of families, O Bharata, who open up new
countries for purposes of habitation, and lay out towns and cities
succeed in ascending to heaven. Those men who give away cloths and
ornaments, as also food and drink, and who help in marrying others,
succeed in ascending to heaven. [230] Those men that have abstained from
all kinds of injury or harm to all creatures, who are capable of enduring
everything, and who have made themselves the refuge of all creatures,
succeed in ascending to heaven. Those men who wait with humility upon
their fathers and mothers, who have subjugated their senses, and who are
affectionate towards their brothers, succeed in ascending to heaven.
Those men that subjugate their senses notwithstanding the fact of their
being rich in worldly goods and strong in might and in the enjoyment of
youth, succeed in ascending to heaven. Those men that are kind towards
even those that offend against them, that are mild of disposition, that
have an affection for all who are of mild behaviour, and that contribute
to the happiness of others by rendering them every kind of service in
humility, succeed in ascending to heaven. Those men that protect
thousands of people, that make gifts unto thousands of people, and that
rescue thousands of people from distress, succeed in ascending to heaven.
Those men who make gifts of gold and of kine, O chief of Bharata's race,
as also those of conveyances and animals, succeed in ascending to heaven.
Those men who make gifts of such articles as are needed in marriages, as
also those of serving men and maids, and cloths and robes, succeed in
ascending to heaven [231]. Those men who make public pleasure-houses and
gardens and wells, resting houses and buildings for public meetings and
tanks for enabling cattle and men to quench their thirst, and fields for
cultivation, O Bharata, succeed in ascending to heaven. [232] Those men
who make gifts of houses and fields and populated villages unto persons
that solicit them, succeed in ascending to heaven. Those men who having
themselves manufactured juicy drinks of sweet taste and seeds and paddy
or rice, make gifts of them unto others succeed in ascending to heaven.
Those men who being born in families high or low beget hundreds of
children and live long lives practising compassion and keeping wrath
under complete subjection, succeed in ascending to heaven. I have thus
expounded to thee, O Bharata, what the rites are in honour of the deities
and the Pitris which are performed by people for the sake of the other
world, what the ordinances are in respect of making gifts, and what the
views are of the Rishis of former times in respect of both the articles
of gift and the manner of giving them.'"



SECTION XXIV

"Yudhishthira said, 'O royal son of Bharata's race, it behoveth thee to
answer this question of mine truly and in detail. What are those
circumstances under which a person may become guilty of Brahmanicide
without actually slaying a Brahmana!'

"Bhishma said, 'Formerly, O monarch, I had one day requested Vyasa to
explain to me this very subject. I shall now narrate to thee what Vyasa
told me on that occasion. Do thou listen to it with undivided attention.
Repairing to the presence of Vyasa, I addressed him, saying,--Thou, O
great ascetic, art the fourth in descent from Vasishtha. Do thou explain
to me this. What are those circumstances under which one becomes guilty
of Brahmanicide without actually slaying a Brahmana,--Thus addressed by
me, the son of Parasara's loins, O king, well-skilled 'n the science of
morality, made me the following answer, at once excellent and fraught
with certainty, Thou shouldst know that man as guilty of Brahmanicide who
having of his own will invited a Brahmana of righteous conduct to his
house for giving him alms subsequently refuses to give anything to him on
the pretence of there being nothing in the house. Thou shouldst, O
Bharata, know that man as guilty of Brahmanicide who destroys the means
of living of a Brahmana learned in the Vedas and all their branches, and
who is freed from attachments to worldly creatures and goods. Thou
shouldst, O king, know that man to be guilty of Brahmanicide, who causes
obstructions in the way of thirsty kine while employed in quenching that
thirst. Thou shouldst take that man as guilty of Brahmanicide who,
without studying the Srutis that have flowed from preceptor to pupil for
ages and ages together, finds fault with the Srutis or with those
scriptures that have been composed by the Rishis. Thou shouldst know that
man as guilty of Brahmanicide who does not bestow upon a suitable
bride-groom his daughter possessed of beauty and other excellent
accomplishments. Thou shouldst know that foolish and sinful person to be
guilty of Brahmanicide who inflicts such grief upon Brahmanas as afflict
the very core of their hearts. Thou shouldst know that man to be guilty
of Brahmanicide who robs the blind, the lame, and idiots of their all.
Thou shouldst know that man to be guilty of Brahmanicide who sets fire to
the retreats of ascetics or to woods or to a village or a town.'"



SECTION XXV

"Yudhishthira said, 'It has been said that sojourns to sacred waters as
fraught with merit; that ablutions in such waters is meritorious; and
that listening to the excellence of such waters is also meritorious. I
desire to hear thee expatiate on this subject, O grandsire. It behoveth
thee, O chief of Bharata's race, to mention to me the sacred waters that
exist on this earth. I desire, O thou of great puissance, to hear thee
discourse on this topic.'

"Bhishma said, 'O thou of great splendour, the following enumeration of
the sacred waters on the Earth was made by Angiras. Blessed be thou, it
behoveth thee to listen to it for thou shalt then earn great merit. Once
on a time, Gautama of rigid vows, approaching the great and learned Rishi
Angiras endued with tranquillity of soul, while he was dwelling in a
forest, questioned him, saying,--O illustrious one, I have some doubts
regarding the merits attaching to sacred waters and shrines. So I desire
to hear thee discourse on that topic. Do thou, therefore, O ascetic,
discourse to me. What merits are earned by a person in respect of the
next world, by bathing in the sacred waters on the Earth, O thou of great
wisdom? Do thou expound to me this truly and according to the ordinance.'

"Angiras said, 'A person by bathing for seven days in succession in the
Chandrabhaga or the Vitasta whose waters are always seen to dance in
waves, observing a fast the while, is sure to become cleansed of all his
sins and endued with the merit of an ascetic. [233] The very many rivers
that flowing through Kasmira, fall into the great river called Sindhu
(Indus). By bathing in these rivers one is sure to become endued with
good character and to ascend to heaven after departing from this world.
By bathing in Pushkara, and Prabhasa, and Naimisha, and the ocean, and
Devika, and Indramarga, and Swarnavindu, one is sure to ascend to heaven
being seated on a celestial car, and filled with transports of joy at the
adorations of Apsara. By plunging in the waters of Hiranyavindu with a
concentrated mind and reverencing that sacred stream, and bathing next at
Kusesaya and Devendra, one becomes cleansed of all one's sins. Repairing
to Indratoya in the vicinity of the mountains of Gandhamadana and next to
Karatoya in the country called Kuranga, one should observe a fast for
three days and then bathe in those sacred waters with a concentrated
heart and pure body. By doing this, one is sure to acquire the merit of a
Horse-sacrifice. Bathing in Gangadwara and Kusavarta and Vilwaka in the
Nita mountains, as also in Kankhala, one is sure to become cleansed of
all one's sins and then ascend to heaven. If one becomes a Brahmacharin
and subdues one's wrath, devotes oneself to truth and practises
compassion towards all creatures, and then bathes in the Jala parda (Lake
of Waters), one is sure to acquire the merit of a Horse-sacrifice. That
part where Bhagirathi-Ganga flows in a northward direction is known as
the union of heaven, earth, and the nether regions. Observing a fast for
one month and bathing in that sacred Tirtha which is known to be
acceptable to Maheswara, one becomes competent to behold the deities. One
who gives oblations of water unto one's Pitris at Saptaganga and Triganga
and Indramarga, obtains ambrosia for food, if one has still to undergo
rebirth. The man who in a pure state of body and mind attends to his
daily Agnihotra and observes a fast for one month and then baths in
Mahasrama, is sure to attain success in one month. By bathing, after a
fast of three days and purifying the mind of all evil passions, in the
large lake of Bhrigu Kunda, one becomes cleansed of even the sin of
Brahmanicide. By bathing in Kanyakupa and performing one's ablutions in
Valaka, one acquires great fame among even the deities and shines in
glory. Bathing in Devika and the lake known by the name of Sundarika as
also in the Tirtha called Aswini, one acquires, in one's next life, great
beauty of form. By fasting for a fortnight and bathing in Mahaganga and
Krittikangaraka, one becomes cleansed of all one's sins and ascends to
heaven. Bathing in Vaimanika and Kinkinika, one acquires the power of
repairing everywhere at will and becomes an object of great respect in
the celestial region of the Apsaras. [234] If a person, subduing his wrath
and observing the vow of Brahmacharyya for three days, bathes in the
river Vipasa at the retreat called Kalika, he is sure to succeed in
transcending the obligation of rebirth. Bathing in the asylum that is
sacred to the Krittakas and offering oblations of water to the Pitris,
and then gratifying Mahadeva, one becomes pure in body and mind and
ascends to heaven. If one, observing a fast for three days with a
purified body and mind, bathes in Mahapura, one becomes freed from the
fear of all mobile and immobile animals as also of all animals having two
feet. By bathing in the Devadaru forest and offering oblations of water
to the Pitris and dwelling there for seven nights with a pure body and
mind, one attains to the region of the deities on departing from this
world. Bathing in the waterfalls at Sarastamva and Kusastambha and
Dronasarmapada, one is sure to attain to the region of the Apsaras where
one is waited upon with dutiful services by those superhuman beings. If
one, observing a fast, bathes at Chitrakuta and Janasthana and the waters
of Mandakini, one is sure to be united with prosperity that is
royal. [235] By repairing to the retreat that is known by the name of
Samya and residing there for a fortnight and bathing in the sacred water
that exists there, one acquires the power of disappearing at will (and
enjoy the happiness that has been ordained for the Gandharvas). Repairing
to the tirtha known by the name of Kausiki and residing there with a pure
heart and abstaining from all food and drink for three days, one acquires
the power of dwelling (in one's next life) in the happy region of the
Gandharvas. Bathing in the delightful tirtha that goes by the name of
Gandhataraka and residing there for one month, abstaining all the while
from food and drink, one acquires the power of disappearing at pleasure
and, then one and twenty days, of ascending to heaven. He that bathes in
the lake known by the name of Matanga is sure to attain to success in one
night. He that bathes in Analamva or in eternal Andhaka, or in Naimisha,
or the tirtha called Swarga, and offers oblations of water to the Pitris,
subduing his senses the while, acquires the Merit of a human
sacrifice. [236] Bathing in Ganga hrada and the tirtha known by the name
of Utpalavana and daily offering oblations of water there for a full
month to the Pitris, one acquires the merit of a Horse-sacrifice. Bathing
in the confluence of the Ganga and the Yamuna as also at the tirtha in
the Kalanjara mountains and offering every day oblations of water to the
Pitris for a full month, one acquires the merit that attaches to ten
Horse-sacrifices. Bathing in the Shashthi lake one acquires merit much
greater than what is attached to the gift of food. Ten thousand tirthas
and thirsty millions of other tirthas come to Prayaga (the confluence of
Ganga and Yamuna), O chief of Bharata's race in the month of Magha. He
who bathes in Prayaga, with a restrained soul and observing rigid vows
the while, in the month of Magha, becomes cleansed of all his sins, O
chief of Bharata's race, and attains to heaven. Bathing in the tirtha
that is sacred to the Maruts, as also in that which is situate in the
retreat of the Pitris, and also in that which is known by the name of
Vaivaswata, one becomes cleansed of all one's sins and becomes as pure
and sanctified as a tirtha. Repairing to Brahmasaras as also to the
Bhagirathi and bathing there and offering oblations to the Pitris every
day for a full month, abstaining from food all the while, one is sure to
attain to the region of Soma, Bathing in Utpataka and then in Ashtavakra
and offering oblations of water to the Pitris every day for twelve days
in succession, abstaining the while from food, one acquires the merits of
a Horse-sacrifice. Bathing in Asmaprishtha and Niravinda mountains and
Kraunchapadi,--all three in Gaya--one becomes cleansed of the sin of
Brahmanicide. A bath in the first place cleanses one of a single
Brahmanicide; a bath in the second cleanses one of two offences of that
character; and a bath in the third cleanses one of three such offences.
Bathing in Kalavinga, one acquires a large quantity of water (for use in
the next world). A man, by bathing in the city of Agni, acquires such
merit as entitles him to live during his next birth in the city of Agni's
daughter. Bathing in Visala in Karavirapura and offering oblations of
water unto one's Pitris, and performing one's ablutions in Devahrada too,
one becomes identified with Brahma and shines in glory as such. Bathing
in Punaravarta-nanda as also Mahananda, a man of restrained senses and
universal compassion repairs to the celestial gardens called Nandana of
Indra and is waited upon there by Apsaras of diverse tribes. Bathing with
concentrated soul in the tirtha that is called after the name of Urvasi
and that is situate in the river Lohitya, on the day of full moon of the
month of Kartika, one attains to the merits that attach to the sacrifice
called Pundarika. Bathing in Ramahrada and offering oblations of water to
the Pitris in the river Vipasa (Beas), and observing a fast for twelve
days, one becomes cleansed of all sins. Bathing in the tirtha called
Maha-hrada with a purified heart and after observing a fast for one
month, one is sure to attain to the end which was the sage Jamadagni's.
By exposing oneself to heat in the tirtha called Vindhya, a person
devoted to truth and endued with compassion for all creatures should then
betake himself to austere penances, actuated by humility. By so doing, he
is sure to attain to ascetic success in course of a single month. Bathing
in the Narmada as also in the tirtha known by the name of Surparaka,
observing a fast for a full fortnight, one is sure to become in one's
next birth a prince of the royal line. If one proceeds with restrained
senses and a concentrated soul to the tirtha known under the name of
Jamvumarga, one is sure to attain to success in course of a single day
and night. By repairing to Chandalikasrama and bathing in the tirtha
called Kokamukha, having subsisted for sometime on potherbs alone and
worn rags for vestments, one is sure to obtain ten maidens of great
beauty for one's spouses. One who lives by the side of the tirtha known
by the name of Kanya-hrada has never to go to the regions of Yama. Such a
person is sure to ascend to the regions of felicity that belong to the
celestials. One who bathes with restrained senses on the day of the new
moon in the tirtha known by the name of Prabhasa, is sure, O thou of
mighty arms, of at once attaining to success and immortality. Bathing in
the tirtha known by the name of Ujjanaka which occurs in the retreat of
Arshtisena's son, and next in the tirtha that is situate in the retreat
of Pinga, one is sure to be cleansed of all one's sins. Observing a fast
for three days and bathing in the tirtha known as Kulya and reciting the
sacred mantras that go by the name of Aghamarshana, one attains the merit
of a horse-sacrifice. Observing a fast for one night and bathing in
Pindaraka, one becomes purified on the dawn of the next day and attains
to the merit of an Agnishtoma sacrifice. One who repairs to Brahmasara
which is adorned by the woods called Dharmaranya, becomes cleansed of all
one's sins and attains to the merit of the Pundarika sacrifice. Bathing
in the waters of the Mainaka mountain and saying one's morning and
evening prayers there and living at the spot for a month, restraining
desire, one attains to the merit of all the sacrifices. Setting out for
Kalolaka and Nandikunda and Uttara-manasa, and reaching a spot that is
hundred yojanas remote from any of them, one becomes cleansed of the sin
of foeticide, One who succeeds in obtaining a sight of image of
Nandiswara, becomes cleansed of all sins. Bathing in the tirtha called
Swargamarga one is sure to proceed to the regions of Brahman. The
celebrated Himavat is sacred. That prince of mountains is the
father-in-law of Sankara. He is a mine of all jewels and gems and is the
resort of the Siddhas and Charanas. That regenerate person who is fully
conversant with the Vedas and who, regarding this life to be exceedingly
unstable, casts off his body on those mountains, abstaining from all food
and drink in accordance with the rites laid down in the scriptures, after
having adored the deities and bent his head in worship of the ascetics,
is sure to attain to success and proceed to the eternal regions of
Brahman. There is nothing unattainable to him who resides in a tirtha,
restraining lust and subjugating wrath, in consequence of such residence.
For the purpose of repairing to all the tirthas in the world, one should
mentally think of those amongst them that are almost inaccessible or
sojourns to which are attended with insurmountable difficulties. Sojourns
to tirthas is productive of the merits of sacrifices. They are competent
to cleanse everybody of sin. Fraught with great excellence, they are
capable of leading to heaven. The subject is truly a great mystery. The
very deities should bathe in tirthas. To them also they are
sin-cleansing. This discourse on tirthas should be imparted to Brahmanas,
and to such honest or righteous persons as are bent upon achieving what
is for their own good. It should also be recited in the hearing of one's
well-wishers and friends and of one's obedient and devoted disciples.
Angiras possessed of great ascetic merit, had imparted this discourse to
Gautama. Angiras himself had obtained it from Kasyapa of great
intelligence. The great Rishi regard this discourse as worthy of constant
repetition. It is the foremost of all cleansing things. If one recites it
regularly every day, one is sure to become cleansed of every sin and to
proceed to heaven after the termination of this life. One who listens to
this discourse recited in his hearing,--this discourse, viz., of Angiras,
that is regarded as a mystery,--is sure to attain in one's next life to
be born in a good family and, what is more, one would become endued with
the memory of one's previous existence.'"



SECTION XXVI

"Vaisampayana said,--'Equal unto Vrihaspati in intelligence and Brahma
himself in forgiveness, resembling Sakra in prowess and Surya in energy,
Bhishma the son of Ganga, of infinite might, had been overthrown in
battle by Arjuna. Accompanied by his brothers and many other people, king
Yudhisthira asked him these questions. The old hero was lying on a bed
that is coveted by heroes, in expectation of that auspicious time when he
could take leave of the physical frame. Many great Rishis had come there
for seeing that foremost one of Bharata's race. Amongst them were Atri
and Vasishtha and Bhrigu and Pulastya and Pulaha and Kratu. There were
also Angiras and Gotama and Agastya and Sumati of well-restrained soul,
and Viswamitra and Sthulasiras and Samvarta and Pramati and Dama. There
were also Vrihaspati and Usanas, and Vyasa and Chyavana and Kasyapa and
Dhruva, and Durvasas and Jamadagni and Markandeya and Galava, and
Bharadwaja and Raibhya and Yavakrita and Trita. There were Sthulaksha and
Savalaksha and Kanwa and Medhatithi and Krisa and Narada and Parvata and
Sudhanwa and Ekata and Dwita. There were also Nitambhu and Bhuvana and
Dhaumya and Satananda and Akritavrana and Rama, the son of Jamadagni and
Kacha. All these high-souled and great Rishis came there for seeing
Bhishma lying on his bed of arrows. Yudhishthira with his brothers duly
worshipped those high-souled Rishis who had come there, one after another
in proper order. Receiving that worship, those foremost of Rishis sat
themselves down and began to converse with one another. Their
conversation related to Bhishma, and was highly sweet and agreeable to
all the senses. Hearing that talk of theirs having reference to himself,
Bhishma became filled with delight and regarded himself to be already in
heaven. Those Rishis then, having obtained the leave of Bhishma and of
the Pandava princes, made themselves invisible, vanishing in the very
sight of all the beholders. The Pandavas repeatedly bowed and offered
their adorations to those highly blessed Rishis, even after they had made
themselves invisible. They then with cheerful souls waited upon the son
of Ganga, even as Brahmanas versed in Mantras wait with reverence upon
the rising Sun. The Pandavas beheld that the points of the compass blazed
forth with splendour in consequence of the energy of their penances, and
became filled with wonder at the sight. Thinking of the high blessedness
and puissance of those Rishis, the Pandava princes began to converse on
the subject with their grandsire Bhishma."

"Vaisampayana continued, 'The conversation being over, the righteous
Yudhishthira, the son of Pandu; touched Bhishma's feet with his head and
then resumed his questions relating to morality and righteousness.'

"Yudhishthira said, 'Which countries, which provinces, which retreats,
which mountains, and which rivers, O grandsire, are the foremost in point
of sanctity?'

"Bhishma said, "In this connection is cited the old narrative of a
conversation between a Brahmana in the observance of the Sila and the
Unccha vows, O Yudhishthira, and a Rishi crowned with ascetic success.
Once on a time, a foremost person, having roamed over this entire earth
adorned with mountains, arrived at last in the house of a foremost person
leading the domestic mode of life in accordance with the Sila vow. The
latter welcomed his guest with due rites. Received with such hospitality,
the happy Rishi passed the night happily in the house of his host. The
next morning the Brahmana in the observance of the Sila vow, having
finished all his morning acts and rites and purified himself duly, very
cheerfully approached his guest crowned with ascetic success. Meeting
with each other and seated at their ease, the two began to converse on
agreeable subjects connected with the Vedas and the Upanishads. Towards
the conclusion of the discourse, the Brahmana in the observance of the
Sila vow respectfully addressed the Rishi crowned with success. Endued
with intelligence, he put this very question which thou, O Yudhisthira,
hast put to me.'

"The poor Brahmana said, 'What countries, what provinces, what retreats,
what mountains, and what rivers should be regarded as the foremost in
point of sanctity? Do thou discourse to me on this.'

"The Rishi crowned with success said, 'Those countries, those provinces,
those retreats, and those mountains, should be regarded as the foremost
in point of sanctity through which or by the side of which that foremost
of all rivers, viz., Bhagirathi flows. That end which a creature is
capable of attaining by penances, by Brahmacharyya, by sacrifices, or by
practising renunciation, one is sure to attain by only living by the side
of the Bhagirathi and bathing in its sacred waters. Those creatures whose
bodies have been sprinkled with the sacred waters of Bhagirathi or whose
bones have been laid in the channel of that sacred stream, have not to
fall away--from heaven at any time. [237] Those men, O learned Brahmana,
who use the waters of Bhagirathi in all their acts, surely ascend to
heaven after departing from this world. Even those men who, having
committed diverse kinds of sinful deeds in the first part of their lives,
betake themselves in after years to a residing by the side of Ganga,
succeed in attaining to a very superior end. Hundreds of sacrifices
cannot produce that merit which men of restrained souls are capable of
acquiring by bathing in the sacred waters of Ganga. A person is treated
with respect and worshipped in heaven for as long a period as his bones
lie in the channel of the Ganga. Even as the Sun, when he rises at the
dawn of day, blazes forth in splendour, having dispelled the gloom of
night, after the same manner the person that has bathed in the waters of
Ganga is seen to shine in splendour, cleansed of all his sins. Those
countries and those points of the compass that are destitute of the
sacred waters of Ganga are like nights without the moon or like trees
without flowers. Verily, a world without Ganga is like the different
orders and modes of life when they are destitute of righteousness or like
sacrifices without Soma. Without doubt, countries and points of the
compass that are without Ganga are like the firmament without the Sun, or
the Earth without mountains, or the welkin without air. The entire body
of creatures in the three worlds, if served with the auspicious waters of
Ganga, derive a pleasure, the like of which they are incapable of
deriving from any other source. He who drinks Ganga water that has been
heated by the Sun's rays derives merit much greater than that which
attaches to the vow of subsisting upon the wheat or grains of other corn
picked up from cowdung. It cannot be said whether the two are equal or
not, viz., he who performs a thousand Chandrayana rites for purifying his
body and he who drinks the water of Ganga. It cannot be said whether the
two are equal or not, viz., one who stands for a thousand years on one
foot and one who lives for only a month by the side of Ganga. One who
lives permanently by the side of Ganga is superior in merit to one who
stays for ten thousand Yugas with head hanging downwards. As cotton, when
it comes into contact with fire, is burnt off without a remnant, even so
the sins of the person that has bathed in Ganga become consumed without a
remnant. There is no end superior to Ganga for those creatures who with
hearts afflicted by sorrow, seek to attain to ends that may dispel that
sorrow of theirs. As snakes become deprived of their poison at the very
sight of Garuda, even so one becomes cleansed of all one's sins at the
very sight of the sacred stream of Ganga. They that are without good name
and that are addicted to deeds of sinfulness, have Ganga for their fame,
their protection, their means of rescue, their refuge or cover. Many
wretches among men who become afflicted with diverse sins of a heinous
nature, when they are about to sink into hell, are rescued by Ganga in
the next world (if, notwithstanding their sins, they seek the aid of
Ganga in their after-years). They, O foremost of intelligent men, who
plunge every day in the sacred waters of Ganga, become the equals of
great Munis and the very deities with Vasava at their head. Those
wretches among men that are destitute of humility or modesty of behaviour
and that are exceedingly sinful, become righteous and good, O Brahmana,
by betaking themselves to the side of Ganga. As Amrita is to the deities,
as Swadha is to the Pritis, as Sudha is to the Nagas, even so is Ganga
water to human beings. As children afflicted with hunger solicit their
mothers for food, after the same manner do people desirous of their
highest good pay court to Ganga. As the region of the self-born Brahma is
said to be the foremost of all places, even so is Ganga said to be
foremost of all rivers for those that desire to bathe. As the Earth and
the cow are said to be the chief sustenance of the deities and other
celestials, even so is Ganga the chief sustenance of all living
creatures. [238] As the deities support themselves upon the Amrita that
occurs in the Sun and the Moon and that is offered in diverse sacrifices,
even so do human beings support themselves upon Ganga water. One
besmeared with the sand taken from the shores of Ganga regards oneself as
a denizen of heaven, adorned with celestial unguents. He who bears on his
head the mud taken from the banks of Ganga presents an effulgent aspect
equal to that of Sun himself bent on dispelling the surrounding darkness.
When that wind which is moistened with the particles of Ganga-water
touches one's person, it cleanses him immediately of every sin. A person
afflicted by calamities and about to sink under their weight, finds all
his calamities dispelled by the joy which springs up in his heart at
sight of that sacred stream. By the melody of the swans and Kokas and
other aquatic fowls that play on her breast, Ganga challenges the very
Gandharvas and by her high banks the very mountains on the Earth.
Beholding her surface teeming with swans and diverse other aquatic fowls,
and having banks adorned with pasture lands with kine grazing on them.
Heaven herself loses her pride. The high happiness which one enjoys by a
residence on the banks of Ganga, can never be his who is residing even in
heaven. I have no doubt in this that the person who is afflicted with
sins perpetrated in speech and thought and overt act, becomes cleansed at
the very sight of Ganga. By holding that sacred stream, touching it, and
bathing in its waters, one rescues one's ancestors to the seventh
generation, one's descendants to the seventh generation, as also other
ancestors and descendant. By hearing of Ganga, by wishing to repair to
that river, by drinking its waters, by touching its waters, and by
bathing in them a person rescues both his paternal and maternal races. By
seeing, touching, and drinking the waters of Ganga, or even by applauding
Ganga, hundreds and thousands of sinful men became cleansed of all their
sins. They who wish to make their birth, life and learning fruitful,
should repair to Ganga and gratify the Pitris and the deities by offering
them oblations of water. The merit that one earns by bathing in Ganga is
such that the like of it is incapable of being earned through the
acquisition of sons or wealth or the performance of meritorious acts.
Those who, although possessed of the physical ability, do not seek to
have a sight of the auspicious Ganga of sacred current, are, without
doubt, to be likened to persons afflicted with congenital blindness or
those that are dead or those that are destitute of the power of
locomotion through palsy or lameness. What man is there that would not
reverence this sacred stream that is adored by great Rishis conversant
with the Present, the Past, and the Future, as also by the very deities
with Indra at their head. What man is there that would not seek the
protection of Ganga whose protection is sought for by forest recluses and
householders, and by Yatis and Brahmacharins alike? The man of righteous
conduct who, with rapt soul, thinks of Ganga at the time when his
life-breaths are about to leave his body, succeeds in attaining to the
highest end. That man who dwells by the side of Ganga up to the time of
his death, adoring her with reverence, becomes freed from the fear of
every kind of calamity, of sin, and of kings. When that highly sacred
stream fell from the firmament. Maheswara held it on his head. It is that
very stream which is adored in heaven. [239] The three regions, viz.,
(Earth, Heaven, and the nether place called Patala) are adorned by the
three courses of this sacred stream. The man who uses the waters of that
stream becomes certainly crowned with success. As the solar ray is to the
deities in heaven, as Chandramas is to the Pitris, as the king is to
human beings, even such is Ganga unto all streams. [240] One who becomes
bereaved of mother or father or sons or spouses or wealth does not fell
that grief which becomes one's, when one becomes bereaved of Ganga. One
does not obtain that joy through acts that lead to the region of Brahma,
or through such sacrifices and rites that lead to heaven, or through
children or wealth, which one obtain from a sight of Ganga. [241] The
pleasures that men derive from a sight of Ganga is equal to what they
derive from a sight of the full moon. That man becomes dear to Ganga who
adores her with deep devotion, with mind wholly fixed upon her, with a
reverence that refuses to take any other object within its sphere, with a
feeling that there is nothing else to the universe worthy of similar
adoration, and with a steadiness that knows no failing away. Creatures
that live on Earth, in the welkin, or in Heaven, indeed, even beings that
are very superior,--should always bathe in Ganga. Verily, this is the
foremost of all duties with those that are righteous. The fame of Ganga
for sanctity has spread over the entire universe, since she bore all the
sons of Sagara, who had been reduced to ashes, from here to Heaven. [242]
Men who are washed by the bright, beautiful, high, and rapidly moving
waves, raised by the wind, of Ganga, became cleansed of all their sins
and resemble in splendour the Sun with his thousand rays. Those men of
tranquil souls that have cast off their bodies in the waters of Ganga
whose sanctity is as great as that of the butter and other liquids poured
in sacrifices and which are capable of conferring merits equal to those
of the greatest of sacrifices, have certainly attained to a station equal
to that of the very deities. Verily, Ganga, possessed of fame and vast
extent and identical with the entire universe and reverenced by the
deities with Indra at their head, the Munis and human beings, is
competent to bestow the fruition of all their wishes upon them that are
blind, them that are idiots, and them that are destitute of all
things. [243] They that sought the refuge of Ganga, that protectress of
all the universe, that flows in three streams, that is filled with water
at once highly sacred and sweet as honey and productive of every kind of
good, have succeeded in attaining to the beatitude of Heaven. [244] That
mortal who dwells by the side of Ganga and beholds her every day, becomes
cleansed by her sight and touch. Unto him the deities give every kind of
happiness here and a high end hereafter. Ganga is regarded as competent
to rescue every creature from sin and lead him to the felicity of Heaven.
She is held to be identical with Prisni, the mother of Vishnu. She is
identical with the Word or Speech. She is very remote, being incapable of
easy attainment. She is the embodiment of auspiciousness and prosperity.
She is capable of bestowing the six well-known attributes beginning with
lordship or puissance. She is always inclined to extend her grace. She is
the displayer of all things in the universe, and she is the high refuge
of all creatures. Those who have sought her protection in this life have
surely attained heaven. The fame of Ganga has spread all over the welkin,
and Heaven, and Earth, and all the points, cardinal and subsidiary, of
the compass. Mortal creatures, by using the waters of that foremost of
streams, always become crowned with high success. That person who himself
beholding Ganga, points her out to others, finds that Ganga rescues him
from rebirth and confers Emancipation on him. Ganga held Guha, the
generalissimo of the celestial forces, in her womb. She bears the most
precious of all metals, viz., gold, also in that womb of hers. They who
bathe in her waters every day in the morning, succeed in obtaining the
aggregate of three, viz., Righteousness, Wealth and Pleasure. Those
waters are, again, equal in point of sanctity to the butter that is
poured with Mantras on the sacrificial fire. Capable of cleansing one
from every sin, she has descended from the celestial region, and her
current is held in high esteem by every one. Ganga is the daughter of
Himavat, the spouse of Hara, and the ornament of both Heaven and Earth.
She is the bestower of everything auspicious, and is competent to confer
the six well-known attributes beginning with lordship or puissance.
Verily O king, Ganga is the one object of great sanctity in the three
worlds and confers merit upon all. Truly, O monarch, Ganga is
Righteousness in liquefied form. She is energy also running in a liquid
form over the Earth. She is endued with the splendour or puissance that
belongs to the butter that is poured with Mantras on the sacrificial
fire. She is always adorned with large waves as also with Brahmanas who
may at all times be seen performing their ablutions in her waters.
Falling from Heaven, she was held by Siva on his head. The very mother of
the heavens, she has sprung from the highest mountain for running over
the plains and conferring the most precious benefits on all creatures of
the Earth. She is the highest cause of all things; she is perfectly
stainless. She is as subtile as Brahma. She affords the best bed for the
dying. She leads creatures very quickly to heaven. She bears away a large
volume of water. She bestows great fame on all. She is the protectress of
the universe. [245] She is identical with every form. She is very much
coveted by persons crowned with success. Verily, Ganga is the path to
Heaven of those that have bathed in her current. [246] The Brahmanas hold
Ganga as equalling the Earth in forgiveness, and in the protection and
upholding of those that live by her; further, as equalling Fire and Surya
in energy and splendour; and, lastly, as always equalling Guha himself in
the matter of showing favours unto the regenerate class. [247] Those men
who, in this life, even mentally seek with their whole souls that sacred
stream which is praised by the Rishis, which has issued out of the feet
of Vishnu, which is very ancient, and which is exceedingly sacred,
succeed in repairing to the regions of Brahman. Fully convinced that
children and other possessions, as also regions possessed by every kind
of felicity, are transitory or liable to destruction, men of subdued
souls, who are desirous of attaining to that everlasting station which is
identical with Brahma, always pay their adorations to Ganga with that
reverence and love which are due from a son to mother. The men of
cleansed soul who is desirous of achieving success should seek the
protection of Ganga who is like a cow that yields Amrita instead of
ordinary milk, who is prosperity's self, who is possessed of omniscience,
who exists for the entire universe of creatures, who is the source of all
kinds of food, who is the mother of all mountains, who is the refuge of
all righteous persons, who is immeasurable in puissance and energy, and
who charms the heart of Brahma himself. Having, with austere penances,
gratified all the deities with the Supreme Lord (Vishnu), Bhagiratha
brought Ganga down on the Earth. Repairing unto her, men always succeed
in freeing themselves from every kind of fear both here and hereafter.
Observing with the aid of intelligence, I have mentioned to thee only a
small part of the merits of Ganga. My power, however, is inadequate to
speak of all the merits of the sacred river, or, indeed, to measure her
puissance and sanctity. One may, by putting forth one's best powers,
count the stones that occur in the mountains of Meru or measure the
waters that occur in the ocean, but one cannot count all the merits which
belong to the waters of Ganga. Hence, having listened to these particular
merits of Ganga which I have uttered with great devotion, one should, in
thought, word and deed, reverence them with faith and devotion. In
consequence of thy having listened to those merits which I have recited,
thou art sure to fill all the three regions with fame and attain to a
measure of success that is very large and that is difficult of being
attained to by any other person. Verily, thou shalt, soon after that,
sport in joy many a region of great felicity created by Ganga herself for
those that reverence her. Ganga always extends her grace unto those that
are devoted to her with humbleness of heart. She unites those that are so
devoted to her with every kind of happiness. I pray that the
highly-blessed Ganga may always inspire thy heart and mine with such
attributes as are fraught with righteousness'.

"Bhishma continued, 'The learned ascetic endued with high intelligence
and great illumination, and crowned with success, having in this manner
discoursed unto that poor Brahmana in the observance of the Sila vow, on
the subjects of the infinite merits of Ganga, then ascended the
firmament. The Brahmana in the observance of Sila vow, awakened by the
words of that ascetic crowned with success, duly worshipped Ganga and
attained to high success. Do thou also, O son of Kunti, seek Ganga with
great devotion, for thou shalt then, as the reward thereof, attain to
high and excellent success.

"Vaisampayana continued 'Hearing this discourse from Bhishma that was
fraught with the praise of Ganga, Yudhishthira with his brothers became
filled with great delight. That person who recites or hears recited this
sacred discourse fraught with the praise of Ganga, becomes cleansed of
every sin.'"



SECTION XXVII

"Yudhishthira said, 'Thou O grandsire, art endued with wisdom and
knowledge of the scriptures, with conduct and behaviour, with diverse
kinds of excellent attributes, and also with years. Thou art
distinguished above others by intelligence and wisdom and penances. I
shall, therefore, O thou that art the foremost of all righteous men,
desire to address enquiries to thee respecting Righteousness. There is
not another man, O king, in all the worlds, who is worthier of being
questioned on such subjects. O best of kings, how may one, if he happens
to be a Kshatriya or a Vaisya or a Sudra, succeed in acquiring the status
of a Brahmana? It behoveth thee to tell me the means. Is it by penances
the most austere, or by religious acts, or by knowledge of the
scriptures, that a person belonging to any of the three inferior orders
succeeds in acquiring the status of a Brahmana? Do tell me this, O
grandsire!'

"Bhishma said, 'The status of a Brahmana, O Yudhishthira, is incapable of
acquisition by a person belonging to any of the three other orders. That
status is the highest with respect to all creatures. Travelling through
innumerable orders of existence, by undergoing repeated births, one at
last, in some birth, becomes born as a Brahmana. In this connection is
cited an old history, O Yudhishthira, of a conversation between Matanga
and a she-ass. Once on a time a Brahmana obtained a son who, though
procreated by a person belonging to a different order, had, however, the
rites of infancy and youth performed in pursuance of the ordinances laid
down for Brahmanas. The child was called by the name of Matanga and was
possessed of every accomplishment. His father, desiring to perform a
sacrifice, ordered him, O scorcher of foes, to collect the articles
required for the act. Having received the command of his father, he set
out for the purpose, riding on a car of great speed, drawn by an ass. It
so happened that the ass yoked unto that car was of tender years. Instead
therefore, of obeying the reins, the animal bore away the car to the
vicinity of its dam, viz., the she-ass that had brought it forth.
Matanga, dissatisfied with this, began to strike repeatedly the animal
with his goad on its nose. Beholding those marks of violence on her
child's nose, the she-ass, full of affection for him, said--Do not
grieve, O child, for his treatment. A chandala it is that is driving
thee. There is no severity in a Brahmana. The Brahmana is said to be the
friend of all creatures. He is the teacher also of all creatures and
their ruler. Can he chastise any creature so cruelly? This fellow,
however, is of sinful deeds. He hath no compassion to show unto even a
creature of such tender years as thou. He is simply proving the order of
his birth by conducting himself in this way. The nature which he hath
derived from his sire forbids the rise of those sentiments of pity and
kindness that are natural to the Brahmana. Hearing these harsh words of
the she-ass, Matanga quickly, came down from the car and addressing the
she-ass, said,--Tell me, O blessed dame, by what fault is my mother
stained? How dost thou know that I am a Chandala? Do thou answer me
without delay. How, indeed, dost thou know that I am a Chandala? How has
my status as a Brahmana been lost? O thou of great wisdom, tell me all
this in detail, from beginning to end.'

"The she-ass said, Begotten thou wert, upon a Brahmana woman excited with
desire, by a Sudra following the profession of a barber. Thou art,
therefore, a Chandala by birth. The status of Brahmana thou hast not at
all.'

"Brahmana continued, 'Thus addressed by the she-ass, Matanga retraced his
way homewards. Seeing him return, his father said,--I had employed thee
in the difficult task of gathering the requisites of my intended
sacrifice. Why hast thou come back without having accomplished thy
charge? Is it the case that all is not right with thee?

"Matanga said, 'How can he who belongs to no definite order of birth, or
to an order that is very low be regarded as all right and happy? How, O
father, can that person be happy whose mother is stained? O father, this
she-ass, who seems to be more than a human being, tells me that I have
been begotten upon a Brahmani woman by a Sudra. I shall, for this reason,
undergo the severest penances.--Having said these words to his father,
and firmly resolved upon what he had said he proceeded to the great
forest and began to undergo the austerest of penances. Setting himself to
the performance of those penances for the purpose of happily acquiring
the status of a Brahmana, Matanga began to scorch the very deities by the
severity of his asceticism. Unto him thus engaged in penances, the chief
of the celestials, viz., Indra, appeared and said,--Why, O Matanga, dost
thou pass thy time in such grief, abstaining from all kinds of human
enjoyments? I shall give thee boons. Do thou name the boons thou
desirest. Do not delay, but tell me what is in thy breast. Even if that
be unattainable, I shall yet bestow it on thee.'

"Matanga said, 'Desirous of attaining to the status of Brahmana I have
begun to practise these penances. After having obtained it, I shall go
home. Even this is the boon solicited by me.'

"Bhishma continued, 'Hearing these words of his, Purandara said unto him.
The status of a Brahmana, O Matanga, which thou desirest to acquire is
really unattainable by thee. It is true, thou desirest to acquire it, but
then it is incapable of acquisition by persons begotten on uncleansed
souls. O thou of foolish understanding, thou art sure to meet with
destruction if thou persistest in this pursuit. Desist, therefore, from
this vain endeavour without any delay. This object of thy desire, viz.,
the status of a Brahmana, which is the foremost of everything, is
incapable of being won by penances. Therefore, by coveting that foremost
status, thou wilt incur sure destruction. One born as a Chandala can
never attain to that status which is regarded as the most sacred among
the deities and Asuras and human beings!'"



SECTION XXVIII

"Bhishma said, 'Thus addressed by Indra, Matanga of restrained vows and
well regulated soul, (without hearkening to the counsels of the chief of
the celestials), stood for a hundred years on one foot, O thou of
unfading glory. Sakra of great fame once more appeared before him and
addressing him, said,--The status of a Brahmana, O child, is
unattainable. Although thou covetest it, it is impossible for thee to
obtain it. O Matanga, by coveting that very high status thou art sure to
be destroyed. Do not, O son, betray such rashness. This cannot be a
righteous path for thee to follow. O thou of foolish understanding, it is
impossible for thee to obtain it in this world. Verily, by coveting that
which is unattainable, thou art sure to meet with destruction in no time.
I am repeatedly forbidding thee. By striving, however, to attain that
high status by the aid of thy penances, notwithstanding my repeated
admonition, thou art sure to meet with destruction. From the order of
brute life one attains to the status of humanity. If born as human being,
he is sure to take birth as a Pukkasa or a Chandala. Verily, one having
taken birth in that sinful order of existence, viz., Pukkasa, one, O
Matanga, has to wander in it for a very long time. Passing a period of
one thousand years in that order, one attains next to the status of a
Sudra. In the Sudra order, again, one has to wander for a long time.
After thirty thousand years one acquire the status of a Vaisya. There, in
that order, one has to pass a very long period. After a time that is
sixty times longer than what has been stated as the period of Sudra
existence, one becomes a person of the fighting order. In the Kshatriya
order one has to pass a very long time. After a time that is measured by
multiplying the period last referred to by sixty, one becomes born as a
fallen Brahmana. In this order one has to wander for a long period. After
a time measured by multiplying the period last named by two hundred, one
becomes born in the race of such a Brahmana as lives by the profession of
arms. There, in that order, one has to wander for a long period. After a
time measured by multiplying the period last named by three hundred, one
takes birth in the race of a Brahmana that is given to the recitation of
the Gayatri and other sacred Mantras. There, in that order, one has to
wander for a long period. After a time measured by multiplying the period
last named by four hundred, one takes birth in the race of such a
Brahmana as is conversant with the entire Vedas and the scriptures,
There, in that order, one has to wander for a very long period. While
wandering in that status of existence, joy and grief, desire and
aversion, vanity and evil speech, seek to enter into him and make a
wretch of him. If he succeeds in subjugating those foes, he then attains
a high end. If, on the other hand, those enemies succeed in subjugating
him, he falls down from that high status like a person falling down on
the ground from the high top of a palmyra tree. Knowing this for certain,
O Matanga, I say unto thee, do thou name some other boon, for the status
of a Brahmana is incapable of being attained by thee (that hast been born
as a Chandala)!'



SECTION XXIX

"Bhishma said, 'Thus advised by Indra, Matanga, observant of vows,
refused, to hear what he was bid. On the other hand, with regulated vows
and cleansed soul, he practised austere penances by standing on one foot
for a thousand years, and was deeply engaged in Yoga-meditation. After a
thousand years had passed away, Sakra once more came to see him. Indeed,
the slayer of Vala and Vritra said unto him the same words.'

'Matanga said, 'I have passed these thousand years, standing on one foot,
in deep meditation, observing of the vow of Brahmacharyya. Why is it that
I have not yet succeeded in acquiring the status of a Brahmana?'

'Sakra said, 'One born on a Chandala cannot, by any means acquire the
status of a Brahmana. Do thou, therefore name some boon so that all this
labour of thine may not prove fruitless--Thus addressed by the chief of
the celestials, Matanga became filled with grief. He repaired to Prayaga,
and passed there a hundred years, standing all the while on his toes. In
consequence of the observance of such Yoga which was extremely difficult
to bear, he became very much emaciated and his arteries and veins became
swollen and visible. He was reduced to only skin and bones. Indeed, it
has been heard by us that the righteous-souled Matanga, while practising
those austerities at Gaya, dropped down on the ground from sheer
exhaustion. The lord and giver of boons, engaged in the good of all
creatures, viz., Vasava beholding him falling down, quickly came to that
spot and held him fast.'

"Sakra said, 'It seems, O Matanga, that the status of a Brahmana which
thou seekest is ill-suited to thee. That status is incapable of being
attained by thee. Verily, in thy case, it is surrounded by many dangers.
A person by worshipping a Brahmana obtains happiness; while by abstaining
from such worship, he obtains grief and misery. The Brahmana is, with
respect to all creatures, the giver of what they prize or covet and the
protector of what they already have. It is through the Brahmanas that the
Pitris and the deities become gratified. The Brahmana, O Matanga, is said
to be foremost of all created Beings. The Brahmana grants all objects
that are desired and in the way they are desired? [248] Wandering through
innumerable orders of Being and undergoing repeated rebirths, one
succeeds in some subsequent birth in acquiring the status of a Brahmana.
That status is really incapable of being obtained by persons of
uncleansed souls. Do thou, therefore, give up the idea. Do thou name some
other boon. The particular boon which thou seekest is incapable of being
granted to thee.'

"Matanga said, 'Afflicted as I am with grief, why, O Sakra, dost thou
afflict me further (with such speeches as these)? Thou art striking one
that is already dead, by this behaviour. I do not pity thee for having
acquired the status of a Brahmana thou now failest to retain it (for thou
hast no compassion to show for one like me). O thou of a hundred
sacrifices, the status of a Brahmana as thou sayest be really
unattainable by any of the three other orders, yet, men that have
succeeded in acquiring (through natural means) that high status do not
adhere to it (for what sins do net even Brahmanas commit). Those who
having acquired the status of a Brahmana that, like affluence, is so
difficult to acquire, do not seek to keep it up (by practising the
necessary duties), must be regarded to be the lowest of wretches in this
world. Indeed, they are the most sinful of all creatures. Without doubt,
the status of a Brahmana is exceedingly difficult to attain, and once
being attained, it is difficult to maintain it. It is capable of
dispelling every kind of grief. Alas, having attained to it, men do not
always seek to keep it up (by practising righteousness and the other
duties that attach to it). When even such persons are regarded as
Brahmanas why is it that I, who am contented with my own self, who am
above all couples of opposites, who am dissociated from all worldly
objects, who am observant of the duty of compassion towards all creatures
and of self-restraint of conduct, should not be regarded as deserving of
that status. [249] How unfortunate I am, O Purandara, that through the
fault of my mother I have been reduced to this condition, although I am
not unrighteous in my behaviour? Without doubt, Destiny is incapable of
being warded off or conquered by individual exertion, since, O lord, I am
unable to acquire, notwithstanding these persistent efforts of mine, the
object, upon the acquisition of which I have set my heart. When such is
the case, O righteous one, it behoves thee to grant me some other boon
if, indeed, I have become worthy of thy grace or if I have a little of
merit.'

"Bhishma continued, 'The slayer of Vala and Vritra then said unto
him,--Do thou name the boon.--Thus urged by the great Indra, Matanga said
the following words:

"Matanga said, 'Let me be possessed of the power of assuming any form at
will, and journeying through the skies and let me enjoy whatever
pleasures I may set my heart upon. And let me also have the willing
adorations of both Brahmanas and Kshatriyas. I bow to thee by bending my
head, O god. It behoveth thee to do that also by which my fame, O
Purandara, May live for ever in the world.'

"Sakra said, 'Thou shalt be celebrated as the deity of a particular
measure of verse and thou shalt obtain the worship of all woman. Thy
fame, O son, shall become unrivalled in the three worlds.'--Having
granted him these boons, Vasava disappeared there and then. Matanga also,
casting off his life-breaths, attained to a high place. Thou mayst thus
see, O Bharata, that the status of a Brahmana is very high. That status
is incapable of being acquired here (except in the natural way of birth)
as said by the great Indra himself.'



SECTION XXX

"Yudhishthira said, 'I have heard this great narrative, O perpetuator of
Kuru's race. Thou, O foremost of eloquent men, hast said that the status
of a Brahmana is exceedingly difficult of acquisition. It is heard,
however, that in former times the status of a Brahmana had been acquired
by Viswamitra. Thou, however, O best of men, tellest us that status is
incapable of being acquired. I have also heard that king Vitahavya in
ancient times succeeded in obtaining the status of a Brahmana. I desire
to hear, O puissant son of Ganga, the story of Vitahavya's promotion. By
what acts did that best of kings succeed in acquiring the status of a
Brahmana? Was it through some boon (obtained from some one of great
puissance) or was it through the virtue of penances? It behoveth thee to
tell me everything.'

"Bhishma said, 'Hear, O monarch, how the royal sage Vitahavya of great
celebrity succeeded in ancient times in acquiring the status of a
Brahmana that is so difficult to attain and that is held in such high
reverence by all the world. While the high-souled Manu in days of yore
was employed in righteously ruling his subjects, he obtained a son of
righteous soul who became celebrated under the name of Saryati. In
Saryati's, race, O monarch, two kings took their birth, viz., Haihaya and
Talajangha. Both of them were sons of Vatsa, O foremost of victorious
kings. Haihaya, O monarch, had ten wives. Upon them he begot, O Bharata,
a century of sons all of whom were highly inclined to fighting. All of
them resembled one another in features and prowess. All of them were
endued with great strength and all of them were possessed of great skill
in battle. They all studied the Vedas and the science of weapons
thoroughly. In Kasi also, O monarch, there was a king who was the
grandfather of Divodasa. The foremost of victorious men, he was known by
the name of Haryyaswa. The sons of king Haihaya, O chief of men (who was
otherwise known by the name of Vitahavya), invaded the kingdom of Kasi
and advancing to the country that lies between the rivers Ganga and
Yamuna, fought a battle with king Haryyaswa and also slew him in it.
Having slain king Haryyaswa in this way, the sons of Haihaya, those great
car-warriors, fearlessly went back to their own delightful city in the
country of the Vatsas. Meanwhile Haryyaswa's son Sudeva, who looked like
a deity in splendour and who was a second god of righteousness, was
installed on the throne of Kasi as its ruler. The delighter of Kasi, that
righteous-souled prince ruled his kingdom for sometime, when the hundred
sons of Vitahavya once more invaded his dominions and defeated him in
battle. Having vanquished king Sudeva thus, the victors returned to their
own city. After that Divodasa, the son of Sudeva, became installed on the
throne of Kasi as its ruler. Realising the prowess of those high-souled
princes, viz., the sons of Vitahavya, king Divodasa, endued with great
energy, rebuilt and fortified the city of Baranasi at the command of
Indra. The territories of Divodasa were full of Brahmanas and Kshatriyas,
and abounded with Vaisyas and Sudras. And they teemed with articles and
provisions of every kind, and were adorned with shops and marts swelling
with prosperity. Those territories, O best of kings, stretched northwards
from the banks of Ganga to the southern banks of Gomati, and resembled a
second Amravati (the city of Indra). The Haihayas once again, O Bharata,
attacked that tiger among kings, as he ruled his kingdom. The mighty king
Divodasa endued with great splendour, issuing out of his capital, gave
them battle. The engagement between the two parties proved so fierce as
to resemble the encounter in days of old between the deities and the
Asuras. King Divodasa fought the enemy for a thousand days at the end of
which, having lost a number of followers and animals, he became
exceedingly distressed. [250] King Divodasa, O monarch, having lost his
army and seeing his treasury exhausted, left his capital and fled away.
Repairing to the delightful retreat of Bhardwaja endued with great wisdom
the king, O chastiser of foes joining his hands in reverence, sought the
Rishi's protection. Beholding King Divodasa before him, the eldest son of
Vrihaspati, viz., Bharadwaja of excellent conduct, who was the monarch's
priest, said unto him, What is the reason of thy coming here? Tell me
everything, O king. I shall do that which is agreeable to thee, without
any scruple.'

"The king said, 'O holy one, the sons of Vitahavya have slain all the
children and men of my house. I only have escaped with life, totally
discomfited by the foe. I seek thy protection. It behoveth thee, O holy
one, to protect me with such affection as thou hast for a disciple. Those
princes of sinful deeds have slaughtered my whole race, leaving myself
only alive.'

"Bhishma continued, 'Unto him who pleaded so piteously, Bharadwaja of
great energy said, Do not fear! Do not fear! O son of Sudeva, let thy
fears be dispelled. I shall perform a sacrifice, O monarch, in order that
thou mayst have a son through whom thou shalt be able to smite thousands
upon thousands of Vitahavya's party. After this, the Rishi performed a
sacrifice with the object of bestowing a son on Divodasa. As the result
thereof, unto Divodasa was born a son named Pratarddana. Immediately on
his birth he grew up like a boy of full three and ten years and quickly
mastered the entire Vedas and the whole of arms. Aided by his Yoga
powers, Bharadwaja of great intelligence had entered into the prince.
Indeed, collecting all the energy that occurs in the object of the
universe, Bharadwaja put them together in the body of prince Pratarddana.
Put on shining mail on his person and armed with the bow, Pratarddana,
his praises sung by bards and the celestial Rishis, shone resplendent
like the risen star of day. Mounted on his car and with the scimitar tied
to his belt, he shone like a blazing fire. With scimitar and shield and
whirling his shield as he went, he proceeded to the presence of his sire.
Beholding the prince, the son of Sudeva, viz., king Divodasa, became
filled with joy. Indeed, the old king thought the sons of his enemy
Vitahavya as already slain. Divodasa then installed his son Pratarddana
as Yuvaraja, and regarding himself crowned with success became
exceedingly happy. After this, the old king commanded that chastiser of
foes, viz., prince Pratarddana to march against the sons of Vitahavya and
slay them in battle. Endued with great powers. Pratarddana, that
subjugator of hostile cities speedily crossed Ganga on his car and
proceeded against the city of the Vitahavyas. Hearing the clatter
produced by the wheels of his car, the sons of Vitahavya, riding on their
own cars that looked like fortified citadels and that were capable of
destroying hostile vehicles, issued out of their city. Issuing out of
their capital, those tigers among men, viz., the sons of Vitahavya, who
were all skilful warriors cased in mail, rushed with uplifted weapons
towards Pratarddana, covering him with showers of arrows. Encompassing
him with innumerable cars, O Yudhisthira, the Vitahavyas poured upon
Pratarddana showers of weapons of various kinds like clouds pouring
torrents of rain on the breast of Himavat. Baffling their weapons with
his own, prince Pratarddana endued with mighty energy slew them all with
his shafts that resembled the lighting fire of Indra. Their heads struck
off, O king, with hundreds and thousands of broad-headed arrows, the
warriors of Vitahavya fell down with blood-dyed bodies like Kinsuka trees
felled by woodmen with their axes on every side. After all his warriors
and sons had fallen in battle, king Vitahavya fled away from his capital
to the retreat of Bhrigu. Indeed, arrived there, the royal fugitive
sought the protection of Bhrigu. The Rishi Bhrigu, O monarch, assured the
defeated king of his protection. Pratarddana followed in the footsteps of
Vitahavya. Arrived at the Rishi's retreat, the son of Divodasa said in a
loud voice.--Ho, listen ye disciples of the high souled Bhrigu that may
happen to be present, I wish to see the sage. Go and inform him of this.
Recognising that it was Pratarddana who had come, the Rishi Bhrigu
himself came out of his retreat and worshipped that best of kings
according to due rites. Addressing him then, the Rishi said,--Tell me, O
king, what is thy business. The king, at this, informed the Rishi of the
reason of his presence.'

"The king said, 'King Vitahavya has come here, O Brahmana. Do thou give
him up. His sons, O Brahmana, had destroyed my race. They had laid waste
the territories and the wealth of the kingdom of Kasi. Hundred sons,
however, of this king proud of his might, have all been slain by me. By
slaying that king himself I shall today pay off the debt I owe to my
father. Unto him that foremost of righteous men, viz., the Rishi Bhrigu,
penetrated with compassion, replied by saying,--There is no Kshatriya in
this retreat. They that are here are all Brahmanas. Hearing these words
of Bhrigu that must accord he thought with truth, Pratarddana touched the
Rishi's feet slowly and, filled with delight, said,--By this, O holy one,
I am without doubt, crowned with success, since this king becomes
abandoned by the very order of his birth in consequence of my prowess.
Give me thy permission, O Brahmana, to leave thee, and let me solicit
thee to pray for my welfare. This king, O founder of the race that goes
by the name, has been compelled to leave of the very community of his
birth, in consequence of my might. Dismissed by the Rishi Bhrigu, king
Pratarddana then departed from that retreat, having even as a snake
vomits forth its real poison and repaired to the place he had come from.
Meanwhile, king Vitahavya attained to the status of a Brahmana sage by
virtue of the words only of Bhrigu. And he acquired also a complete
mastery over all the Vedas through the same cause. Vitahavya had a son
named Gritsamada who in beauty of person was a second Indra. Once on a
time the Daityas afflicted him much, believing him to be none else than
Indra. With regard to that high-souled Rishi, one foremost of Srutis in
the Richs goes like this viz., He with whom Gritsamada stays, O Brahmana,
is held in high respect by all Brahmanas. Endued with great intelligence,
Gritsamada become a regenerate Rishi in the observance of Brahmacharyya.
Gritsamada had a regenerate son of the name of Sutejas. Sutejas had a son
of the name of Varchas, and the son of Varchas was known by the name of
Vihavya. Vihavya had a son of his loins who was named Vitatya and Vitatya
had a son of name Satya. Satya had a son of name Santa. Santa had a son,
viz., the Rishi Sravas. Sravas begot a son named Tama. Tama begot a son
named Prakasa, who was a very superior Brahmana. Prakasa had a son named
Vagindra who was the foremost of all silent reciters of sacred Mantras.
Vagindra begot a son named Pramati who was a complete master of all the
Vedas and their branches. Pramati begot upon the Apsara Ghritachi a son
who was named Ruru. Ruru begot a son upon his spouse Pramadvara. That son
was the regenerate Rishi Sunaka. Sunaka begot a son who is named Saunaka.
It was even thus, O foremost of monarchs, that king Vitahavya, though a
Kshatriya by the order of his birth, obtained the status of a Brahmana, O
chief of Kshatriyas, through the grace of Bhrigu. I have also told thee
the genealogy of the race that sprung from Gritsamada. What else wouldst
thou ask?'



SECTION XXXI

"Yudhishthira said, 'What men, O chief of Bharata's race, are worthy of
reverent homage in the three worlds? Tell me this in detail verily. I am
never satiated with hearing thee discourse on these topics.'

"Bhishma said, 'In this connection is cited the old narrative of the
discourse between Narada and Vasudeva. Beholding Narada on one occasion
worshipping many foremost of Brahmanas with joined hands, Kesava
addressed him saying, Whom dost thou worship? Whom amongst these
Brahmanas, O holy one dost thou worship with so great reverence? If it is
a matter that I can heard of, I then wish to hear it. Do, O foremost of
righteous men, tell me this!' [251]

"Narada said, 'Hear, O Govinda, as to who those are whom I am
worshipping, O grinder of foes. Who else is there in this world that so
much deserves to hear this? I worship the Brahmanas, O puissant one, who
constantly worship Varuna and Vayu and Aditya and Parjanya and the deity
of Fire, and Sthanu and Skanda and Lakshmi and Vishnu and the Brahmanas,
and the lord of speech, and Chandramas, and the Waters and Earth and the
goddess Saraswati. O tiger of Vrishni's race, I always worship those
Brahmanas that are endued with penances, that are conversant with the
Vedas, that are always devoted to Vedic study, and that are possessed of
high worth. O puissant one, I bow down my head unto those persons who are
freed from boastfulness, who discharge, with an empty stomach, the rites
in honour of the deities, who are always contented with what they have
and who are endued with forgiveness. I worship them, O Yadava, that are
performers of sacrifices, that are of a forgiving disposition, and self
restrained, that are masters of their own senses, that worship truth and
righteousness, and that give away land and kine unto good Brahmanas. [252]
I bow unto them, O Yadava, that are devoted to the observance of
penances, that dwell in forests, that subsist upon fruits and roots, that
never store anything for the morrow, and that are observant of all the
acts and rites laid down in the scriptures. I bow unto them, O Yadava,
that feed and cherish their servants, that are always hospitable to
guests, and that eat only the remnants of what is offered to the deities.
I worship them that have become irresistible by studying the Vedas, that
are eloquent in discoursing on the scriptures, that are observant of the
vow of Brahmacharyya, and that are always devoted to the duties of
officiating at the sacrifices of others and of teaching disciples. I
worship them that are endued with compassion towards all creatures, and
that study the Vedas till noon (i.e. till their backs are heated by the
sun). I bow unto them, O Yadava, that strive to obtain the grace of their
preceptors, that labour in the acquisition of their Vedas, that are firm
in the observance of vows, that wait, with dutiful obedience, upon their
preceptors and seniors, and that are free from malice and envy. I bow
unto them, O Yadava, that are observant of excellent vows, that practice
taciturnity, that have knowledge of Brahman, that are firm in truth, that
are givers of libations of clarified butter and oblations of meat. I bow
to them, O Yadava, that subsist upon eleemosynary alms, that are
emaciated for want of adequate food and drink, that have lived in the
abodes of their preceptors, that are averse to and destitute of all
enjoyments, and that are poor in the goods of this Earth. I bow unto
them, O Yadava, that have no affection for things of this Earth, that
have no quarrels to wage with others, that do not clothe themselves, that
have no wants, that have become irresistible through the acquisition of
the Vedas, that are eloquent in the exposition of righteousness, and that
are utterers of Brahma, I bow unto them that are devoted to the practice
of the duty of compassion towards all creatures, that are firm in the
observance of truth, that are self-restrained, and that are peaceful in
their behaviour. I bow unto them, O Yadava, that are devoted to the
worship of deities and guests, that are observant of the domestic mode of
life, and that follow the practice of pigeons in the matter of their
subsistence. [253] I always bow unto those persons whose aggregate of
three exists, without being weakened, in all their acts, and who are
observant of truth and righteous behaviour, [254] I bow unto them, O
Kesava, that are conversant with Brahma, that are endued with knowledge
of the Vedas, that are attentive to the aggregate of three, that are free
from cupidity, and that are righteous in their behaviour. I bow unto
them, O Madhava, that subsist upon water only, or upon air alone, or upon
the remnants of the food that is offered to deities and guests, and that
are observant of diverse kinds of excellent vows. I always worship them
that have no spouses (in consequence of the vow of celibacy they
observe), that have spouses and the domestic fire (in consequence of the
domestic mode of life they lead), that are the refuge of the Vedas, and
that are the refuge of all creatures in the universe (in consequence of
the compassion they feel towards them). I always bow unto those Rishis, O
Krishna, that are the creators of the universe, that are the elders of
the universe, that are the eldest members of the race or the family, that
are dispellers of the darkness of ignorance, and that are the best of all
persons in the universe (for righteousness of behaviour and knowledge of
the scriptures). For these reasons, do thou also, O scion of Vrishni's
race, worship every day those regenerate persons of whom I speak.
Deserving as they are of reverent worship, they will when worshipped,
confer happiness on thee, O sinless one. Those persons of whom I speak
are always givers of happiness in this world as well as in the next.
Reverenced by all, they move about in this world, and if worshipped by
thee are sure to grant thee happiness. They who are hospitable to all
persons that come unto them as guests, and who are always devoted to
Brahmanas and kine, as also to truth (in speech and behaviour), succeed
in crossing all calamities and obstacles. They who are always devoted to
peacefulness of behaviour, as also they who are freed from malice and
envy, and they who are always attentive to the study of the Vedas,
succeed in crossing all calamities and obstacles. They who bow unto all
the deities (without showing a preference for any and thereby proving
their tolerance), they who betake themselves to one Veda as their refuge,
they who are possessed of faith and are self-restrained, succeed in
crossing all calamities and obstacles. They who worship the foremost of
Brahmanas with reverence and are firm in the observance of excellent vows
and practise the virtue of charity, succeed in crossing all calamities
and obstacles. They who are engaged in the practice of penances, they who
are always observant of the vow of celibacy, and they whose souls have
been cleansed by penances, succeed in crossing all calamities and
obstacles. They who are devoted to the worship of the deities and guests
and dependants, as also of the Pitris, and they who eat the remnant of
the food that is offered to deities, Pitris, guests and dependants,
succeed in crossing all calamities and obstacles. They who, having
ignited the domestic fire, duly keep it burning and worship it with
reverence and they who have duly poured libations (to the deities) in
Soma-sacrifices, succeed in crossing all calamities and obstacles. They
who behave as they should towards their mothers and fathers and
preceptors and other seniors even as thou, O tiger among the Vrishnis,
dost behave, succeed in crossing all calamities and obstacles--Having
said these words, the celestial Rishi ceased speaking.'

"Bhishma continued. 'For these reasons, do thou also, O son of Kunti,
always worship with reverence the deities, the Pitris, the Brahmanas, and
guests arrived at thy mansion and as the consequence of such conduct thou
art sure to attain to a desirable end!'"



SECTION XXXII

"Yudhishthira said,--'O grandsire, O thou of great wisdom, O thou that
art conversant with all branches of knowledge, I desire to hear thee
discourse on topics connected with duty and Righteousness. Tell me truly,
O chief of Bharata's race, what the merits are of those persons that
grant protection to living creatures of the four orders when these pray
for protection.'

"Bhishma said, 'O Dharma's son of great wisdom and widespread fame,
listen to this old history touching the great merit of granting
protection to others when protection is humbly sought. Once on a time, a
beautiful pigeon, pursued by a hawk, dropped down from the skies and
sought the protection of the highly-blessed king Vrishadarbha. The
pure-souled monarch, beholding the pigeon take refuge in his lap from
fear, comforted him, saying, Be comforted, O bird; do not fear, Whence
hast thou taken such great fright? What hast thou done and where hast
thou done it in consequence of which thou hast lost thy senses in fear
and art more dead than alive? Thy colour, beautiful bird, is such as to
resemble that which adorns a fresh-blown lotus of the blue variety. Thy
eyes are of the hue of the pomegranate or the Asoka flower. Do not fear.
I bid thee, be comforted. When thou hast sought refuge with me, know that
no one will have the courage to even think of seizing thee,--thee that
hast such a protector to take care of thy person. I shall for thy sake,
give up today the very kingdom of the Kasi and, if need be, my lice too.
Be comforted, therefore, and let no fear be thine, O pigeon.'

"The hawk said, 'This bird has been ordained to be my food. It behoves
thee not, O king, to protect him from me. I have outcoursed this bird and
have got him. Verily, with great effort have I got at him at last. His
flesh and blood and marrow and fat will be of great good to me. This bird
will be the means of gratifying me greatly. Do not, O king, place thyself
between him and me in this way. Fierce is the thirst that is afflicting
me, and hunger is gnawing my bowels. Release the bird and cast him off. I
am unable to bear the pains of hunger any longer. I pursued him as my
prey. Behold, his body is bruised and torn by me with my wings and
talons. Look, his breath has become very weak. It behoves thee not, O
king, to protect him from me. In the exercise of that power which
properly belongs to thee, thou art, indeed competent to interfere in
protecting human beings when they are sought to be destroyed by human
beings. Thou canst not, however, be admitted to have any power over a
sky-ranging bird afflicted with thirst. Thy power may extend over thy
enemies, thy servants, thy relatives, the disputes that take place
between thy subjects. Indeed, it may extend over every part of thy
dominions and over also thy own senses. Thy power, however, does not
extend over the welkin. Displaying thy prowess over such foes as act
against thy wishes, thou mayst establish thy rule over them. Thy rule,
however, does not extend over the birds that range the sky. Indeed, if
thou hast been desirous of earning merit (by protecting this pigeon), it
is thy duty to look at me also (and do what is proper for enabling me to
appease my hunger and save my life)!

"Bhishma continued, 'Hearing these words of the hawk, the royal sage
became filled with wonder. Without disregarding these words of his, the
king, desirous of attending to his comforts, replied unto him saying the
following words.'

"The king said, 'Let a bovine bull or boar or deer or buffalo be dressed
today for thy sake. Do thou appease thy hunger on such food today. Never
to desert one that has sought my protection in my firm vow. Behold, O
bird, this bird does not leave my lap!'

"The hawk said, 'I do not, O monarch, eat the flesh of the boar or the ox
or of any of the diverse kinds of fowl. What need have I of food of this
or that kind? My concern is with that food which has been eternally
ordained for beings of my order? Hawks feed on pigeons,--this is the
eternal ordinance. O sinless, Usinara, if thou feelest such affection for
this pigeon, do thou then give me flesh from thy own body, of weight
equal to that of this pigeon.'

"The king said, 'Great is the favour thou showiest me today by speaking
to me in this strain. Yes, I shall do what thou biddest. Having said
this, that best of monarchs began to cut off his own flesh and weigh it
in a balance against the pigeon. Meanwhile, in the inner apartments of
the palace, the spouses of king, adorned with jewels and gems, hearing
what was taking place, uttered exclamations of woe and came out, stricken
with grief. In consequence of those cries of the ladies, as also of the
ministers and servants, a noise deep as the roar of the clouds arose in
the palace. The sky that had been very clear became enveloped with thick
clouds on every side. The Earth began to tremble, as the consequence of
that act of truth which the monarch did. The king began to cut off the
flesh from his flanks from the arms, and from his thighs, and quickly
fill one of the scales for weighing it against the pigeon. In spite of
all that, the pigeon continued to weigh heavier. When at last the king
became a skeleton of bones, without any flesh, and covered with blood, he
desired to give up his whole body and, therefore, ascended the scale in
which he had placed the flesh that he had previously cut off. At that
time, the three worlds, with Indra at their head, came to that spot for
beholding him. Celestial kettle-drums and diverse drums were struck and
played upon by invisible beings belonging to the firmament. King
Vrishadarbha was bathed in a shower of nectar that was poured upon him.
Garlands of celestial flowers, of delicious fragrance and touch, were
also showered upon him copiously and repeatedly. The deities and
Gandharvas and Apsaras in large bands began to sing and dance around him
even as they sing and dance around the Grandsire Brahma. The king then
ascended a celestial car that surpassed (in grandeur and beauty) a
mansion made entirely of gold, that had arches made of gold and gems, and
that was adorned with columns made of lapis lazuli. Through the merit of
his act, the royal sage Sivi proceeded to eternal Heaven. Do thou also, O
Yudhishthira, act in the same way towards those that seek thy protection.
He who protects those that are devoted to him, those that are attached to
him from love and affection, and those that depend upon him, and who has
compassion for all creatures, succeeds in attaining to great felicity
hereafter. That king who is of righteous behaviour and who is observant
of honesty and integrity, succeeds by his acts of sincerity in acquiring
every valuable reward. The royal sage Sivi of pure soul and endued with
great wisdom and unbaffled prowess, that ruler of the kingdom of Kasi,
became celebrated over the three worlds for his deeds of righteousness.
Anybody who would protect in the same way a seeker for protection, would
certainly attain (like Sivi himself) to the same happy end, O best of the
Bharatas. He who recites this history of the royal sage Vrishadarbha is
sure to become cleansed of every sin, and the person who hears this
history recited by another is sure to attain to the same result.'"



SECTION XXXIII

"Yudhishthira said, 'Which act, O grandsire, is the foremost of all those
that have been laid down for a king? What is that act by doing which a
king succeeds in enjoying both this world and the next?'

"Bhishma said, 'Even this viz., the worship of the Brahmanas, is the
foremost of all those act, O Bharata, which have been laid down for a
king duly installed on the throne, if, indeed, he is desirous of
obtaining great happiness. Even this is what the foremost of all kings
should do. Know this well, O chief of Bharata's race. The king should
always worship with reverence all righteous Brahmanas possessed of Vedic
lore. [255] The king should, with bows and comforting speeches and gifts
of all articles of enjoyment, worship all Brahmanas possessed of great
learning who may dwell in his city or provinces. This is the foremost of
all acts laid down for the king. Indeed, the king should always keep his
eyes fixed on this. He should protect and cherish these, even as he
protects his own self or his own children. The king should worship with
greater reverence those amongst the Brahmanas that may be worthy of it
(for their superior sanctity and learning). When such men are freed from
all anxiety, the whole kingdom blazes forth in beauty. Such individuals
are worthy of adoration. Unto such the king should bow his head. Verily,
they should be honoured, even as one honours one's sires and grandsires.
Upon them depends the course of conduct followed by men, even as the
existence of all creatures depends upon Vasava. Of prowess incapable of
being baffled and endued with great energy, such men, if enraged, are
capable of consuming the entire kingdom to ashes by only fiat of their
will, or by acts of incantation, or by other means (derived from the
power of penance). I do not see anything that can destroy them. Their
power seems to be uncontrolled, being capable of reaching to the farthest
end of the universe. When angry, their glances fall upon men and things
like a blazing flame of fire upon a forest. The most courageous men are
struck with fear at their men. Their virtues and powers are extraordinary
and immeasurable. Some amongst them are like wells and pits with mouths
covered by grass and creepers, while others resemble the firmament
cleared of clouds and darkness. Some amongst them are of fierce
dispositions (like Durvasas and others of that stamp). Some are as mild
and soft in disposition as cotton (like Gautama and others). Some amongst
them are very cunning (like Agastya who devoured the Asura Vatapi, and
Rishis of that class). Some amongst them are devoted to the practice of
penances. Some amongst them are employed in agricultural pursuits (like
the preceptor of Uddalaka). Some amongst them are engaged in the keep of
kine (as Upamanyu while attending his preceptor). Some amongst them live
upon eleemosynary alms. Some amongst them are even thieves (like Valmiki
in his early years and Viswamitra during a famine). Some amongst them are
fond of fomenting quarrels and disputes (like Narada). Some, again,
amongst them are actors and dancers (like Bharata). Some amongst them are
competent to achieve all feats, ordinary and extraordinary (like Agastya
drinking up the entire ocean, as if it were a palmful of water). The
Brahmanas, O chief of Bharata's race are of diverse aspects and
behaviour. One should always utter the praises of the Brahmanas who are
conversant with all duties, who are righteous of behaviour, who are
devoted to diverse kinds of act, and who are seen to derive their
sustenance from diverse kinds of occupations. [256] The Brahmanas, O ruler
of men, who are highly blessed, are elder in respect of their origin than
the Pitris, the deities, human beings (belonging to the three other
orders), the Snakes and the Rakshasas. These regenerate persons are
incapable of being vanquished by the deities or the Pitris, or the
Gandharvas or the Rakshasas, or the Asuras or the Pisachas. The Brahmanas
are competent to make him a deity that is not a deity They can, again,
divest one that is a deity of his status as such. He becomes a king whom
they wish to make a king. He, on the other hand, goes to the wall whom
they do not love or like. I tell thee truly, O king, that those foolish
persons, without doubt, meet with destruction who calumniate the
Brahmanas and utter their dispraise. Skilled in praise and dispraise, and
themselves the origin or cause of other people's fame and ignominy the
Brahmanas, O king, always become angry with those that seek to injure
others. That man whom the Brahmanas praise succeeds in growing in
prosperity. That man who is censured and is cast off by the Brahmanas
soon meets with discomfiture. It is in consequence of the absence of
Brahmanas from among them that the Sakas, the Yavanas, the Kamvojas and
other Kshatriya tribes have become fallen and degraded into the status of
Sudras. The Dravidas, the Kalingas, the Pulandas, the Usinaras, the
Kolisarpas, the Mahishakas and other Kshatriyas, have, in consequence of
the absence of Brahmanas from among their midst, become degraded into
Sudras. Defeat at their hands is preferable to victory over them, O
foremost of victorious persons. One slaying all other living creatures in
the world does not incur a sin so heinous as that of slaying a single
Brahmana. The great Rishis have said that Brahmanicide is a heinous sin.
One should never utter the dispraise or calumny of the Brahmanas. Where
the dispraise of Brahmanas is uttered, one should sit with face hanging
down or leave that spot (for avoiding both the utterer and his words).
That man has not as yet been born in this world or will not take birth
here, who has been or will be able to pass his life in happiness after
quarrelling with the Brahmanas. One cannot seize the wind with one's
hands. One cannot touch the moon with one's hand. One cannot support the
Earth on one's arms. After the same manner, O king, one is not able to
vanquish the Brahmanas in this world.'"



SECTION XXXIV

"Bhishma said, 'One should always offer the most reverent worship unto
the Brahmanas. They have Soma for their king, and they it is who confer
happiness and misery upon others. They, O king, should always be
cherished and protected as one cherishes and protects one's own sires and
grandsires, and should be adored with bows and gifts of food and
ornaments and other articles of enjoyment, as also with such things as
they may desire. The peace and happiness of the kingdom flow from such
respect shown to the Brahmanas even as the peace and happiness of all
living creatures flow from Vasava, the chief of the celestials. Let
Brahmanas of pure behaviour and Brahma-effulgence be born in a kingdom.
Kshatriyas also that are splendid car-warriors and that are capable of
scorching all foes, should be desired (amongst those that settle in a
kingdom). This was said unto me by Narada. There is nothing higher, O
king, than this, viz., the act of causing a Brahmana possessed of good
birth, having a knowledge of morality and righteousness, and steadfast in
the observance of excellent vows, to take up his residence in one's
mansion. Such an act is productive of every kind of blessing. The
sacrificial offerings given unto Brahmanas reach the very deities who
accept them. Brahmanas are the sires of all creatures. There is nothing
higher than a Brahmana. Aditya, Chandramas, Wind, Water, Earth, Sky and
the points of the compass, all enter the body of the Brahmana and take
what the Brahmana eats. [257] In that house where Brahmanas do not eat,
the Pitris refuse to eat. The deities also never eat in the house of the
wretch who hates the Brahmanas. When the Brahmanas are gratified, the
Pitris also are gratified. There is no doubt in this. They that give away
the sacrificial butter unto the Brahmanas become themselves gratified (in
this and the other world). Such men never meet with destruction. Verily,
they succeed in attaining to high ends. Those particular offerings in
sacrifices with which one gratifies the Brahmanas go to gratify both the
Pitris and the deities. The Brahmana is the cause of that sacrifice
whence all created things have sprung. The Brahmana is acquainted with
that from which this universe has sprung and unto which, when apparently
destroyed, it returns. Indeed the Brahmana knows the path that leads to
Heaven and the other path that leads to the opposite place. The Brahmana
is conversant with what has happened and what will happen. The Brahmana
is the foremost of all two-legged beings. The Brahmana, O chief of the
Bharatas, is fully conversant with the duties that have been laid down
for his order. Those persons that follow the Brahmanas are never
vanquished. Departing from this world, they never meet with destruction.
Indeed victory is always theirs. Those high-souled persons,--indeed,
those persons that have subdued their souls,--who accept the words that
fall from the lips of the Brahmanas, are never vanquished. Victory always
becomes theirs. [258] The energy and might of those Kshatriyas who scorch
everything with their energy and might become neutralised when they
encounter the Brahmanas. The Bhrigus conquered the Talajanghas. The son
of Angiras conquered the Nipas. Bharadwaja conquered the Vitahavyas as
also the Ailas. O chief of Bharata's race. Although all these Kshatriyas
were capable of using diverse kinds of arms, yet the Brahmanas named,
owning only black deer skins for their emblems, succeeded in conquering
them effectually. Bestowing the Earth upon the Brahmanas and illuminating
both the worlds by the splendour of such a deed, one should accomplish
acts through which one may succeed in attaining to the end of all
things. [259] Like fire concealed within wood, everything that is said or
heard or read in this world, lies ensconced in the Brahmana. In this
connection is cited the old history of the conversation between Vasudeva
and the Earth, O chief of Bharata's race!'

"Vasudeva said, 'O mother of all creatures, O auspicious goddess, I
desire to ask thee for a solution of this doubt of mine. By what act does
a man leading the domestic mode of life succeed in cleansing all his
sins?'

"The Earth said, 'One should serve the Brahmanas. This conduct is
cleansing and excellent. All the impurities destroyed of that man who
serves the Brahmanas with reverence. From this (conduct) arises
prosperity. From this arises fame. From this springs forth intelligence
or knowledge of the soul. A Kshatriya by this conduct, becomes a mighty
car-warrior and a scorcher of foes and succeeds in acquiring great fame.
Even this is what Narada said unto me, viz., that one should always
revere a Brahmana that is well-born, of rigid vows and conversant with
the scriptures, if one desires every kind of prosperity. That man really
grows in prosperity who is applauded by the Brahmanas, who are higher
than those that are regarded superior to all men high or low. That man
who speaks ill of the Brahmanas soon meets with discomfiture, even as a
clod of unbaked earth meets with destruction when cast into the sea.
After the same manner, all acts that are hurtful to the Brahmanas are
sure to bring about discomfiture and ruin. Behold the dark spots on the
Moon and the salt waters of the ocean. The great Indra had at one time
been marked all over with a thousand sex-marks. It was through the power
of the Brahmanas that those marks became altered into as so many eyes.
Behold, O Mahadeva how all those things took place. Desiring fame and
prosperity and diverse regions of beautitude in the next world, a person
of pure behaviour and soul should, O slayer of Madhu, live in obedience
to the dictates of the Brahmanas.' [260]

"Bhishma continued, 'Hearing these words of the goddess Earth, the slayer
of Madhu, O thou of Kuru's race, exclaimed,--Excellent, Excellent--and
honoured the goddess in due form. Having heard this discourse between the
goddess Earth and Madhava, do thou, O son of Pritha, always, with rapt
soul, worship all superior Brahmanas. Doing this, thou shalt verily
obtain what is highly beneficial for thee!"'



SECTION XXXV

"Bhishma said, 'O blessed king, Brahmana, by birth alone, becomes an
object of adoration with all creatures and are entitled, as guests, to
eat the first portion of all cooked food. [261] From them flow all the
great objects of life (viz., Righteousness and Wealth and Pleasure and
Emancipation). They are the friends of all creatures in the universe.
They are again the mouths of the deities (for food poured into their
mouths is eaten by the deities). Worshipped with reverence, they wish us
prosperity by uttering words fraught with auspiciousness. Disregarded by
our foes, let them be enraged with these, and let them wish evil unto
those detractors of theirs, uttering words fraught with severe curses. In
this connection, persons conversant with ancient history repeat the
following verses sung of old respecting how in ancient times the Creator,
after having created the Brahmanas, ordained their duties.--A Brahmana
should never do anything else than what has been ordained for him.
Protected, they should protect others. By conducting themselves in this
way, they are sure to attain to what is mightily advantageous for them.
By doing those acts that are ordained for them, they are sure to obtain
Brahma-prosperity. Ye shall become the exemplars of all creatures, and
reins for restraining them. A Brahmana possessed of learning should never
do that which is laid down for the Sudras. By doing such acts, a Brahmana
loses merit [262]. By Vedic study he is sure to obtain prosperity and
intelligence and energy and puissance competent to scorch all things, as
also glory of the most exalted kind. By offering oblations of clarified
butter unto the deities, the Brahmanas attain to high blessedness and
become worthy of taking the precedence of even children in the matter of
all kinds of cooked food, and endued with Brahma-prosperity. [263] Endued
with faith that is fraught with compassion towards all creatures, and
devoted to self-restraint and the study of the Vedas, ye shall attain to
the fruition of all your wishes. Whatever things exist in the world of
men, whatever things occur in the region of the deities, can all be
achieved acquired with the aid of penances and knowledge and the
observance of vows and restraints. I have thus recited to thee, O sinless
one, the verses that were sung by Brahma himself. Endued with supreme
intelligence and wisdom, the Creator himself ordained this, through
compassion for the Brahmanas. The puissance of those among them that are
devoted to penances is equal to the might of kings. They are verily
irresistible, fierce, possessed of the speed of lightning, and
exceedingly quick in what they do. There are amongst them those that are
possessed of the might of lions and those that are possessed of the might
of tigers. Some of them are endued with the might of boars, some with
that of the deer, and some with that of crocodiles. Some there are
amongst them whose touch resembles that of snakes of virulent poison, and
some whose bite resembles that of sharks. Some amongst them are capable
of compassing by speech alone the destruction of those that are opposed
to them; and some are competent to destroy by a glance only of their
eyes. Some, amongst them, as already said, are like snakes of virulent
poison, and some of them are possessed of very mild dispositions. The
dispositions, O Yudhisthira, of the Brahmanas, are of diverse kinds. The
Mekalas, the Dravidas, the Lathas, the Paundras, the Konwasiras, the
Saundikas, the Daradas, the Darvas, the Chauras, the Savaras, the
Varvaras, the Kiratas, the Yavanas, and numerous other tribes of
Kshatriyas, have become degraded into the status of Sudras through the
wrath of Brahmanas. In consequence of having disregarded the Brahmanas,
the Asuras have been obliged to take refuge in the depths of the ocean.
Through the grace of the Brahmanas, the deities have become denizens of
the happy regions of Heaven. The element of space or ether is incapable
of being touched. The Himavat mountains are incapable of being moved from
their site. The current of Ganga is incapable of being resisted by a dam.
The Brahmanas are incapable of being subjugated. Kshatriyas are incapable
of ruling the Earth without cultivating the good will of the Brahmanas.
The Brahmanas are high-souled beings. They are the deities of the very
deities. Do thou always worship them with gifts and obedient services:
if, indeed, thou wishest to enjoy the sovereignty of the whole Earth with
her belt of seas. The energy and might of Brahmanas, O sinless one,
become abated in consequence of the acceptance of gift. Thou shouldst
protect thy race. O king, from those Brahmanas that do not desire to
accept gifts!'" [264]



(Anusasana Parva Continued in Volume XI)









 SECTION XXXVI

"Bhishma said, 'In this connection is cited the old history of the
discourse between Sakra and Samvara. Do thou listen to it, O
Yudhishthira. Once upon a time Sakra, assuming the guise of an ascetic
with matted locks on his head and body smeared with ashes all over, rode
on an ugly car and repaired to the presence of the Asura Samvara.'

"Sakra said, 'Through what conduct, O Samvara, hast thou been able to get
at the head of all individuals of thy race? For what reason do all people
regard thee as superior? Do thou tell me this truly and in detail.'

"Samvara said, 'I never cherish any ill-feelings towards the Brahmanas.
Whatever instructions they impart I accept with unquestioning reverence.
When the Brahmanas are engaged in interpreting the scriptures, I listen
to them with great happiness. Having heard their interpretations I never
disregard them. Nor do I ever offend against the Brahmanas in any way. I
always worship those Brahmanas that are endued with intelligence. I
always seek information from them. I always worship their feet.
Approaching me with confidence, they always address me with affection and
enquire after my welfare. If they ever happen to be heedless, I am always
heedful. If they happen to sleep, I always remain wakeful. Like bees
drenching the cells of the comb with honey, the Brahmanas, who are my
instructors and rulers, always drench me with the nectar of knowledge--me
that am always devoted to the path pointed out by the scriptures, that am
devoted to the Brahmanas, and that am perfectly free from malice or evil
passion. Whatever they say with cheerful hearts, I always accept aided by
memory and understanding. I am always careful of my own faith in them and
I always think of my own inferiority to them. I always lick the nectar
that dwells at the end of their tongue, and it is for this reason that I
occupy a position far above that of all others of my race like the Moon
transcending all the stars. The scriptural interpretations which fall
from the lips of the Brahmanas and listening to which every wise man acts
in the world, constitute nectar on earth and may also be likened to eyes
of remarkable excellence. [265] Witnessing the encounter between the
deities and the Asuras in days of old, and understanding the puissance of
the instructions that fell from the Brahmanas, my father became filled
with delight and wonder. [266] Beholding the puissance of high-souled
Brahmanas, my sire asked Chandramas the question, 'How do the Brahmanas
attain to success?

'Soma said, 'The Brahmanas become crowned with success through their
penances. Their strength consists in speech. The prowess of persons
belonging to the kingly order resides in their arms. The Brahmanas,
however, have speech for their weapons. Undergoing the discomforts of a
residence in the abode of his preceptor, the Brahmana should study the
Vedas or at least the Pranava. Divesting himself of wrath and renouncing
earthly attachments, he should become a Yati, viewing all things and all
creatures with equal eyes. If remaining in the abode of his sire he
masters all the Vedas and acquiring great knowledge attains to a position
that should command respect people still condemn him as untravelled or
homekeeping. Like a snake swallowing mice, the earth swallows up these
two, viz., a king that is unwilling to fight and a Brahmana that is
unwilling to leave home for acquiring knowledge. [267] Pride destroys the
prosperity of persons of little intelligence. A maiden, if she conceives,
becomes stained. A Brahmana incurs reproach by keeping at home. Even this
is what my father heard from Soma of wonderful aspect. My father, in
consequence of this, began to worship and reverence the Brahmanas. Like
him, I also worship and adore all Brahmanas of high vows.'

"Bhishma continued, "Hearing these words that fell from the mouth of that
prince of Danavas, Sakra began to worship the Brahmanas, and as a
consequence thereof he succeeded in obtaining the chiefdom of the
deities.'"



SECTION XXXVII

"Yudhishthira said, 'Which amongst these three persons, O grandsire,
should be regarded as the best for making gifts unto, viz., one who is a
thorough stranger, or one who is living with and who has been known to
the giver for a long time, or one who presents himself before the giver,
coming from a long distance?'

"Bhishma said, 'All these are equal. The eligibility of some consists in
their soliciting alms for performing sacrifices or for paying the
preceptor's fee or for maintaining their spouses and children. The
eligibility of some for receiving gifts, consists in their following the
vow of wandering over the earth, never soliciting anything but receiving
when given. We should also give unto one what one seeks. [268] We should,
however, make gifts without afflicting those that depend upon us. Even
this is what we have heard. By afflicting one's dependants, one afflicts
one's own self. The stranger,--one, that is, who has come for the first
time,--should be regarded as a proper object of gifts. He who is familiar
and well-known and has been living with the giver, should be regarded in
the same light. The learned know that he too who comes from a distant
place should be regarded in an equal light.'

"Yudhishthira said, 'It is true that we should make gifts unto others
without afflicting anyone and without doing violence to the ordinances of
the scriptures. One should, however, correctly ascertain who the person
is that should be regarded as a proper object for making gifts. He should
be such that the gift itself, by being made over to him, may not
grieve.' [269]

"Bhishma said, 'If the Ritwik, the Purohita, the preceptor, the Acharya,
the disciple, the relative (by marriage), and kinsmen, happen to be
possessed of learning and free from malice, then should they be deemed
worthy of respect and worship. Those persons that do not possess such
qualifications cannot be regarded as worthy of gifts or hospitality.
Hence, one should with deliberation examine persons with whom one comes
into contact. Absence of wrath, truthfulness of speech, abstention from
injury, sincerity, peacefulness of conduct, the absence of pride,
modesty, renunciation, self-restraint, and tranquillity or contentment of
soul, he in whom these occur by nature, and in whom there are no wicked
acts, should be regarded as a proper object. Such a person deserves
honours. Whether the person he one who is well-known and familiar, or one
who has come newly, whether he has not been seen before, if he happens to
possess these qualifications, he should be regarded as worthy of honours
and hospitality. He who denies the authority of the Vedas, or strives to
show that the scriptures should be disregarded, or approves of all
breaches or restraint in society,--simply brings about his own ruin (and
should not be regarded as worthy of gifts). That Brahmana who is vain of
his learning, who speaks ill of the Vedas or who is devoted to the
science of useless disputation, or who is desirous of gaining victory (in
disputations) in assemblies of good men by disproving the reasons that
exist for morality and religion and ascribing everything to chance, or
who indulges in censuring and reproaching others or who reproves
Brahmanas, or who is suspicious of all persons, or who is foolish and
bereft of judgment, or who is bitter of speech, should be known to be as
hateful as a dog. As a dog encounters others, barking the while and
seeking to bite, such a person is even so, for he spends his breath in
vain and seeks to destroy the authority of all the scriptures. Those
practices that support society, the duties of righteousness, and all
those acts which are productive of benefit to one's own self, should be
attended to. A person that lives, attending to these, grows in prosperity
for everlasting time. By paying off the debt one owes to the deities by
performing sacrifices, that to the Rishis by studying the Vedas, that to
the Pitris by procreating children, that to the Brahmanas by making
presents unto them and that to guests by feeding them, in due order, and
with purity of intention, and properly attending to the ordinances of the
scriptures, a householder does not fall away from righteousness.'" [270]



SECTION XXXVIII

"Yudhishthira said, 'O best of the Bharatas, I wish to hear thee
discourse on the disposition of women. W omen are said to be the root of
all evil. They are all regarded as exceedingly frail.'

"Bhishma said, 'In this connection is cited the old history of the
discourse between the celestial Rishi Narada and the (celestial)
courtezan Panchachuda. Once in ancient times, the celestial Rishi Narada,
having roamed over all the world, met the Apsara Panchachuda of faultless
beauty, having her abode in the region of Brahman. Beholding the Apsara
every limb of whose body was endued with great beauty, the ascetic
addressed her, saying, 'O thou of slender waist, I have a doubt in my
mind. Do thou explain it.'

"Bhishma continued, 'Thus addressed by the Rishi, the Apsara said unto
him, 'If the subject is one which is known to me and if thou thinkest me
competent to speak on it, I shall certainly say what is in my mind.'

"Narada said, 'O amiable one, I shall not certainly appoint thee to any
task that is beyond thy competence. O thou of beautiful face, I wish to
hear from thee of the disposition of women.'

"Bhishma continued, 'Hearing these words of the celestial Rishi, that
foremost of Apsaras replied unto him, saying, 'I am unable, being myself
a woman, to speak ill of women. Thou knowest what women are and with what
nature they are endued. It behoveth thee not, O celestial Rishi, to set
me to such a task.' Unto her the celestial Rishi said, 'It is very true,
O thou of slender waist! One incurs fault by speaking what is untrue. In
saying, however, what is true, there can be no fault.' Thus addressed by
him, the Apsara Panchachuda of sweet smiles consented to answer Narada's
question. She then addressed herself to mention what the true and eternal
faults of women are!'

"Panchachuda said, 'Even if high-born and endued with beauty and
possessed of protectors, women wish to transgress the restraints assigned
to them. This fault truly stains them, O Narada! There is nothing else
that is more sinful than women. Verily, women, are the root of all
faults. That is, certainly known to thee, O Narada! Women, even when
possessed of husbands having fame and wealth, of handsome features and
completely obedient to them, are prepared to disregard them if they get
the opportunity. This, O puissant one, is a sinful disposition with us
women that, casting off modesty, we cultivate the companionship of men of
sinful habits and intentions. Women betray a liking for those men who
court them, who approach their presence, and who respectfully serve them
to even a slight extent. Through want of solicitation by persons of the
other sex, or fear of relatives, women, who are naturally impatient of
all restraints, do not transgress those that have been ordained for them,
and remain by the side of their husbands. There is none whom they are
incapable of admitting to their favours. They never take into
consideration the age of the person they are prepared to favour. Ugly or
handsome, if only the person happens to belong to the opposite sex, women
are ready to enjoy his companionship. That women remain faithful to their
lords is due not to their fear of sin, nor to compassion, nor to wealth,
nor to the affection that springs up in their hearts for kinsmen and
children. Women living in the bosom of respectable families envy the
condition of those members of their sex that are young and well-adorned
with jewels and gems and that lead a free life. Even those women that are
loved by their husbands and treated with great respect, are seen to
bestow their favours upon men that are hump-backed, that are blind, that
are idiots, or that are dwarfs. Women may be seen to like the
companionship of even those men that are destitute of the power of
locomotion or those men that are endued with great ugliness of features.
O great Rishi, there is no man in this world whom women may regard as
unfit for companionship. Through inability to obtain persons of the
opposite sex, or fear of relatives, or fear of death and imprisonment,
women remain, of themselves, within the restraints prescribed for them.
They are exceedingly restless, for they always hanker after new
companions. In consequence of their nature being unintelligible, they are
incapable of being kept in obedience by affectionate treatment. Their
disposition is such that they are incapable of being restrained when bent
upon transgression. Verily, women are like the words uttered by the
wise. [271] Fire is never satiated with fuel. Ocean can never be filled
with the waters that rivers bring unto him. The Destroyer is never
satiated with slaying even all living creatures. Similarly, women are
never satiated with men. This, O celestial Rishi. is another mystery
connected with women. As soon as they see a man of handsome and charming
features, unfailing signs of desire appear on their persons. They never
show sufficient regard for even such husbands as accomplish all their
wishes, as always do what is agreeable to them and as protect them from
want and danger. Women never regard so highly even articles of enjoyment
in abundance or ornaments or other possessions of an agreeable kind as
they do the companionship of persons of the opposite sex. The destroyer,
the deity of wind, death, the nether legions, the equine mouth that roves
through the ocean, vomiting ceaseless flames of fire, the sharpness of
the razor, virulent poison, the snake, and Fire--all these exist in a
state of union in women. That eternal Brahman whence the five great
elements have sprung into existence, whence the Creator Brahma hath
ordained the universe, and whence, indeed, men have sprung, verily from
the same eternal source have women sprung into existence. At that time,
again, O Narada, when women were created, these faults that I have
enumerated were planted in them!'"



SECTION XXXIX

"Yudhishthira said, 'All men, O king, in this world, are seen to attach
themselves to women, overcome by the illusion that is created by the
divine Being. Similarly, women too are seen to attach themselves to men.
All this is seen taking place everywhere in the world. On this subject a
doubt exists in my mind. Why, O delighter of the Kurus, do men (when
women are stained with so many faults) still attach themselves to women?
Who, again, are those men with whom women are highly pleased and who are
they with whom they are displeased? It behoveth thee, O chief of men, to
explain to me how men are capable of protecting women? While men take
pleasure in women and sport with them, women, it seems, are engaged in
deceiving men. Then, again, if a man once falls into their hands, it is
difficult for him to escape from them. Like kine ever seeking pastures
new women seek new men one after another. That illusion which the Asura
Samvara possessed, that illusion which the Asura Namuchi possessed, that
illusion which Vali or Kumbbinasi had, the sum total thereof is possessed
by women. If man laughs, women laugh. If man weeps, they weep. If the
opportunity requires, they receive the man that is disagreeable to them
with agreeable words. That science of policy which the preceptor of the
Asuras knew, that science of policy which the preceptor of the
celestials, Vrihaspati, knew, cannot be regarded to be deeper or more
distinguished for subtility than what woman's intelligence naturally
brings forth. Verily how can women, therefore, be restrained by men? They
make a lie appear as truth, and a truth appear as a lie. They who can do
this,--I ask, O hero,--how can they be ruled by persons of the opposite
sex? It seems to me that Vrihaspati and other great thinkers, O slayer of
foes, evolved the science of policy from observation of the
understandings of women. Whether treated by men with respect or with
disdain, women are seen to turn the heads and agitate the hearts of
men. [272] Living creatures, O thou of mighty arms, are virtuous. Even
this is what has been heard by us. (How then, can this be consistent with
fact)? For treated with affection and respect or otherwise, women
(forming a fair portion of living creatures) are seen to deserve censure
for their conduct towards men. [273] This great doubt fills my mind, viz.,
when their behaviour is such, what man is there that can restrain them
within the bounds of righteousness? Do thou explain this to me, O highly
blessed scion of Kuru's race! It behoves thee to tell me, O chief of
Kuru's race, whether women are truly capable of being restrained within
the bonds prescribed by the scriptures or whether any one before our time
did really succeed in so restraining them.'"



SECTION XL

"Bhishma said, 'It is even so as thou sayest, O thou of mighty arms.
There is nothing untrue in all this that thou sayest, O thou of Kuru's
race, on the subject of women. In this connection I shall recite to thee
the old history of how in days of yore the high-souled Vipula had
succeeded in restraining women within the bounds laid down for them. I
shall also tell thee, O king, how women were created by the Grandsire
Brahman and the object for which they were created by Him. There is no
creature more sinful, O son, than women. Woman is a blazing fire. She is
the illusion, O king, that the Daitya Maya created. She is the sharp edge
of the razor. She is poison. She is a snake. She is fire. She is, verily,
all these united together. It has been heard by us that all persons of
the human race are characterised by righteousness, and that they, in
course of natural progress and improvement, attain to the status of
deities. This circumstance alarmed the deities. They, therefore, O
chastiser of foes, assembled together and repaired to the presence of the
Grandsire. Informing Him of what was in their minds, they stood silent in
his presence, with downcast eyes. The puissant Grand sire having
ascertained what was in the hearts of the deities, created women, with
the aid of an Atharvan rite. In a former creation, O son of Kunti, women
were all virtuous. Those, however, that sprang from this creation by
Brahman with the aid of an illusion became sinful. The grandsire bestowed
upon them the desire of enjoyment, all kinds of carnal pleasure. Tempted
by the desire of enjoyment, they began to pursue persons of the other
sex. The puissant lord of the deities created Wrath as the companion of
Lust. Persons of the male sex, yielding to the power of Lust and Wrath,
sought the companionship of women. Women have no especial acts prescribed
for them. Even this is the ordinance that was laid down. The Sruti
declares that women are endued with senses the most powerful, that they
have no scriptures to follow, and that they are living lies. Beds and
seats and ornaments and food and drink and the absence of all that is
respectable and righteous, indulgence in disagreeable words, and love of
sexual companionship,--these were bestowed by Brahman upon women. Men are
quite unable to restrain them within bounds. The Creator himself is
incapable of restraining them within the limits that are proper: what
need then be said of men? This, O chief of men, I heard in former days,
viz., how Vipula had succeeded in protecting his preceptor's spouse in
ancient times. There was in days of yore a highly blessed Rishi of the
name of Devasarman of great celebrity. He had a wife, Ruchi by name, who
was unequalled on earth for beauty. Her loveliness intoxicated every
beholder among the deities and Gandharvas and Danavas. The chastiser of
Paka, viz., Indra, the slayer of Vritra, O monarch, was in particular
enamoured of her and coveted her person. The great ascetic Devasarman was
fully cognisant of the disposition of women. He, therefore, to the best
of his power and energy, protected her (from every kind of evil
influence). The Rishi knew that Indra was restrained by no scruples in
the matter of seeking the companionship of other people's wives. It was
for this reason that he used to protect his spouse, putting forth all his
power. Once on a time, O son, the Rishi became desirous of performing a
sacrifice. He began to think of how (during his own absence from home)
his wife could be protected. Endued with high ascetic merit, he at last
hit upon the course he should adopt. Summoning his favourite disciple
whose name was Vipula and who was of Bhrigu's race, he said as follows:

"Devasarman said, 'I shall leave home (for a while) in order to perform a
sacrifice. The chief of the celestials always covets this Ruchi of mine.
Do thou, during my absence, protect her, putting forth all thy might!
Thou shalt pass thy time heedfully in view of Purandara. O foremost one
of Bhrigu's race, that Indra assumes various disguises.'

Bhishma continued, 'Thus addressed by his preceptor, the ascetic Vipula
with senses under control, always engaged in severe penances, possessed
of the splendour, O king, of fire or the sun conversant with all the
duties of righteousness, and ever truthful in speech, answered him,
saying, 'So be it.' Once more, however, as his preceptor was about to set
out Vipula asked him in these words.'

"Vipula said, Tell me, O Muni, what forms does Sakra assume when he
presents himself. Of what kind is his body and what is his energy? It
behoveth thee to say all this to me.'

"Bhishma continued, 'The illustrious Rishi then truly described unto the
high-souled Vipula all the illusions of Sakra, O Bharata.'

"Devasarman said, 'The puissant chastiser of Paka, O regenerate Rishi, is
full of illusion. Every moment he assumes those forms that he chooses.
Sometimes he wears a diadem and holds the thunderbolt. Sometimes armed
with the thunderbolt and wearing a crown on his head, he adorns himself
with ear-rings, in a moment he transforms himself into the shape and
aspect of Chandala. Sometimes, he appears with coronal locks on his head:
soon again, O son, he shows himself with matted locks, his person clad
the while in rags. Sometimes, he assumes a goodly and gigantic frame. The
next moment he transforms himself into one of emaciated limbs, and
dressed in rags. Sometimes he becomes fair, sometimes darkish, sometimes
dark of complexion. Sometimes he becomes ugly and sometimes as possessed
of great comeliness of person. Sometimes he shows himself as young and
sometimes as old Sometimes he appears as a Brahmana, sometimes as a
Kshatriya, sometimes as a Vaisya, and sometimes as a Sudra. Verily, he of
a hundred sacrifices appears at times as a person born of impure order,
that is as the son of a superior father by an inferior mother or of an
inferior father by a superior mother. Sometimes he appears as a parrot,
sometimes as a crow, sometimes as a swan, and sometimes as a cuckoo. He
assumes the forms also of a lion, a tiger, or an elephant. Sometimes he
shows himself as a god, sometimes as a Daitya, and sometimes he assumes
the guise of a king. Sometimes he appears as fat and plump. Sometimes as
one whose limbs have been broken by the action of disordered wind in the
system, sometimes as a bird, and sometimes as one of exceedingly ugly
features. Sometimes he appears as a quadruped. Capable of assuming any
form, he sometimes appears as an idiot destitute of all intelligence. He
assumes also the forms of flies and gnats. O Vipula, no one can make him
out in consequence of these innumerable disguises that he is capable of
assuming. The very Creator of the universe is not equal to that feat. He
makes himself invisible when he chooses. He is incapable of being seen
except with the eye of knowledge. The chief of the celestials sometimes
transforms himself into the wind. The chastiser of Paka always assumes
these disguises. Do thou, therefore, O Vipula, protect this
slender-waisted spouse of mine with great care. O foremost one of
Bhrigu's race, do thou take every care for seeing that the chief of the
celestials may not defile this spouse of mine like a wretched dog licking
the Havi kept in view of a sacrifice. Having said these words, the
highly-blessed Muni, viz., Devasarman, intend upon performing a
sacrifice, set out from his abode, O chief of the Bharatas. Hearing these
words of his preceptor, Vipula began to think, 'I shall certainly protect
this lady in every respect from the puissant chief of the celestials. But
what should be the means? What can I do in this matter of protecting the
wife of my preceptor? The chief of the celestials is endued with large
powers of illusion. Possessed of great energy, he is difficult of being
resisted. Indra cannot be kept out by enclosing this retreat of ours or
fencing this yard, since he is capable of assuming innumerable forms.
Assuming the form of the wind, the chief of the celestials may assault
the spouse of my preceptor. The best course, therefore, for me, would be
to enter (by Yoga-power) the body of this lady and remain there. By
putting forth my prowess I shall not be able to protect the lady, for the
puissant chastiser of Paka, it has been heard by me, is capable of
assuming any form he likes. I shall, therefore, protect this one from
Indra by my Yoga-power. For carrying out my object I shall with my body
enter the body of this lady. If my preceptor, coming back, beholds his
spouse defiled, he will, without doubt, curse me through wrath, for
endued with great ascetic merit, he is possessed of spiritual vision.
This lady is incapable of being protected in the way in which other women
are protected by men, since the chief of the celestials is endued with
large powers of illusion. Alas, the situation in which I find myself is
very critical. The behest of my preceptor should certainly be obeyed by
me. If, therefore, I protect her by my Yoga-power, the feat will be
regarded by all as a wonderful one. By my Yoga-power, therefore, I shall
enter the body of my preceptor's lady. I shall stay within her and yet
not touch her person, like a drop of water on a lotus-leaf which lies on
it and yet does not drench it at all. If I be free from the taint of
passion, I cannot incur any fault by doing what I wish to do. As a
traveller, in course of his sojourn, takes up his residence (for a while)
in any empty mansion he finds, I shall, after the same manner, reside
this day within the body of my preceptor's lady Verily, with mind rapt up
in Yoga, I shall dwell today in this lady's body! Giving his best
consideration to these points of righteousness, thinking of all the Vedas
and their branches, and with eye directed to the large measure of
penances which his preceptor had and which he himself also was possessed
of, and having settled in his mind, with a view only to protect the lady,
to enter her person by Yoga-power. Vipula of Bhrigu's race took great
care (for accomplishing his purpose). Listen now to me, O monarch, as I
recite to thee what he did. Endued with great penances, Vipula sat
himself down by the side of his preceptor's spouse as she of faultless
features was sitting in her cottage, Vipula then began to discourse to
her bringing her over to the cause of righteousness and truth. Directing
his eyes then to hers and uniting the rays of light that emanated from
her organs of vision with those that issued from his, Vipula (in his
subtile form) entered the lady's body even as the element of wind enters
that of ether of space. Penetrating her eyes with his eyes and her face
with his face, Vipula stayed, without moving, within her invisibly, like
her shadow. Restraining every part of the lady's body, Vipula continued
to dwell within her, intent on protecting her from Indra. The lady
herself knew nothing of this. It was in this way, O monarch, that Vipula
continued to protect the lady till the time of his high-souled
preceptor's coming back after accomplishing the sacrifice which he had
gone out to perform.'"



SECTION XLI

'Bhishma said, One day the chief of the celestials assuming a form of
celestial beauty, came to the retreat of the Rishi, thinking that the
opportunity he had been expecting had at last come. Verily, O king,
having assumed a form unrivalled for comeliness and exceedingly tempting
to women and highly agreeable to look at, Indra entered the ascetic's
asylum. He saw the body of Vipula staying in a sitting posture, immovable
as a stake, and with eyes destitute of vision, like a picture drawn on
the canvas. And he saw also that Ruchi was seated there, adorned with
eyes whose ends were extremely beautiful, possessed of full and rotund
hips, and having a deep and swelling bosom. Her eyes were large and
expansive like the petals of the lotus, and her face was as beautiful and
sweet as the moon at full. Seeing Indra come in that guise, the lady
wished to rise up and offer him a welcome. Her wonder having been excited
at the unrivalled beauty of form which the person possessed, she very
much wished to ask him as to who he was. Although, however, she wished to
rise up and offer him a welcome, yet her limbs having been restrained by
Vipula who was dwelling within her, she failed, O king, to do what she
wished. In fact, she was unable to move from the place where she sat. The
chief of the celestials then addressed her in agreeable words uttered
with a sweet voice. Indeed, he said, 'O thou of sweet smiles, know that I
am Indra, arrived here for thy sake! Know, O sweet lady, that I am
afflicted by the deity of desire provoked by thoughts of thee! O thou of
beautiful brows, I have come to thy presence. Time wears off.' [274] These
words that Indra spoke were heard by the ascetic Vipula. Remaining within
the body of his preceptor's wife, he saw everything that occurred. The
lady of faultless beauty, though she heard what Indra said, was, however,
unable to rise up for welcoming or honouring the chief of the celestials.
Her senses restrained by Vipula, she was unable to utter a word in reply.
That scion of Bhrigu's race, of mighty energy, judging from the
indications afforded by the body of his preceptor's wife that she was not
unwilling to receive Indra with kindness, restrained her limbs and senses
all the more effectually, O king, by his Yoga-powers. With Yoga-bonds he
bound up all her senses. Beholding her seated without any indication of
agitation on her person, the lord of Sachi, abashed a little, once more
addressed that lady who was stupefied by the Yoga-powers of her husband's
disciple, in these words, 'Come, come, O sweet lady!' Then the lady
endeavoured to answer him. Vipula, however restrained the words that she
intended to utter. The words, therefore, that actually escaped her lips
(under the influence of Vipula) were. 'What is the reason of thy coming
hither?' These words adorned with grammatical refinements, issued out of
her mouth that was as beautiful as the moon. [275] Subject to the
influence of another, she uttered these words, but became rather ashamed
for uttering them. Hearing her, Purandara became exceedingly cheerless.
Observing that awkward result, the chief of the celestials, O monarch,
adorned with a thousand eyes saw every thing with his spiritual eye. He
then beheld the ascetic staying within the body of the lady. Indeed, the
ascetic remained within the body of his preceptor's wife like an image or
reflection on a mirror. Beholding the ascetic endued with the terrible
might of penances, Purandara, O monarch, fearing the Rishi's curse,
trembled in fright. Vipula then, possessed of high ascetic might, left
the body of his preceptor's wife and returned to his own body that was
lying near. He then addressed the terrified Indra in the following words:

"Vipula said, 'O wicked-souled Purandara, O thou of sinful mind, O wretch
that hast no control over thy senses, neither the deities nor human
beings will worship thee for any length of time! Hast thou forgotten it.
O Sakra,--does it not still dwell in thy remembrance,--that Gautama had
cursed thee in consequence of which thy body became disfigured with a
thousand sex-marks, which, owing to the Rishi's compassion, were
afterwards changed into organs of vision? I know that thou art of an
exceedingly foolish understanding, that thy soul is uncleansed, and that
thou art of an exceedingly unstable mind! O fool, know that this lady is
being protected by me. O sinful wretch, go back to that place whence thou
tamest. O thou of foolish soul, I do not consume thee today into ashes
with my energy. Verily, I am filled with compassion for thee. It is for
this that I do not, O Vasava, wish to burn thee. My preceptor, endued
with great intelligence, is possessed of terrible might. With eyes
blazing with wrath, he would, if he saw thee, have burnt thy sinful self
today. Thou shouldst not, O Sakra, do like this again. The Brahmanas
should be regarded by thee. See that thou dost not, with thy sons and
counsellors, meet with destruction, afflicted by the might of the
Brahmanas. Thou thinkest that thou art an immortal and that, therefore,
art at liberty to proceed in this way. Do not, however, disregard the
Brahmanas. Know that there is nothing unattainable by penance.'

"Bhishma continued, 'Hearing these words of the high-souled Vipula, Sakra
without saying anything, and overwhelmed with shame, made himself
invisible. A moment after he had gone away, Devasarman of high ascetic
merit, having accomplished the sacrifice he had intended to perform, came
back to his own asylum. When his preceptor came back, Vipula, who had
done an agreeable deed, gave, unto him his wife of faultless beauty whom
he had successfully protected against the machinations of Indra. Of
tranquil soul and full of reverence for his preceptor, Vipula
respectfully saluted him and stood in his presence with a fearless heart.
After his preceptor had rested a while and when he was seated with his
wife on the same seat, Vipula represented unto him everything that Sakra
had done. Hearing these words of Vipula, that foremost of Munis, endued
with great prowess, became highly gratified with him for his conduct and
disposition, his penances, and his observances. Observing Vipula's
conduct towards himself--his preceptor--and his devotion also, and noting
his steadiness in virtue, the puissant Devasarman exclaimed, "Excellent,
excellent!' The righteous-souled Devasarman, receiving his virtuous
disciple with a sincere welcome, honoured him with a boon. Indeed,
Vipula, steady in virtue obtained from his preceptor the boon that he
would never swerve or fall away from righteousness. Dismissed by his
preceptor he left his abode and practised the most severe austerities.
Devasarman also, of severe penances, with his spouse, began from that day
to live in those solitary woods, perfectly fearless of him who had slain
Vala and Vritra.'"



SECTION XLII

"Bhishma said, 'Having accomplished his preceptor's behest, Vipula
practised the most severe penances. Possessed of great energy, he at last
regarded himself as endued with sufficient ascetic merit, Priding himself
upon the feat he had achieved, he wandered fearlessly and contentedly
over the earth, O monarch, regarded by all as one possessed of great fame
for what he had done. The puissant Bhargava regarded that he had
conquered both the worlds by that feat of his as also by his severe
penances. After some time had passed away, O delighter of the Kurus, the
occasion came for a ceremony of gifts to take place with respect to the
sister of Ruchi. Abundant wealth and corn were to be given away in
it. [276] Meanwhile, a certain celestial damsel endued with great beauty,
was journeying through the skies. From her body as she coursed through
the welkin, some flowers dropped down on the earth. Those flowers
possessed of celestial fragrance fell on a spot not far from the retreat
of Ruchi's husband. As the flowers lay scattered on the ground, they were
picked up by Ruchi of beautiful eyes. Soon after an invitation came to
Ruchi from the country of the Angas. The sister, referred to above, of
Ruchi, named Prabhavati, was the spouse of Chitraratha, the ruler of the
Angas. Ruchi, of very superior complexion, having attached those flowers
to her hair, went to the palace of the king of the Angas in answer to the
invitation she had received. Beholding those flowers on her hair the
queen of the Angas, possessed of beautiful eyes, urged her sister to
obtain some for her. Ruchi, of beautiful face, speedily informed her
husband of that request of her sister. The Rishi accepted the prayer of
his sister-in-law. Summoning Vipula into his presence Devasarman of
severe penances commanded his disciple to bring him some flowers of the
same kind, saying, 'Go, go!' Accepting without hesitation the behest of
his preceptor, the great ascetic Vipula, O king, answered, 'So be it!'
and then proceeded to that spot whence the lady Ruchi had picked up the
flowers that were coveted by her sister. Arrived at that spot where the
flowers (picked up by Ruchi) had fallen from the welkin, Vipula saw some
others still lying scattered. They were all as fresh as if they had been
newly plucked from the plants whereon they had grown. None of them had
drooped in the least. He took up those celestial flowers of great beauty.
Possessed of celestial fragrance, O Bharata, Vipula got them there as the
result of his severe penances. The accomplisher of his preceptor's
behest, having obtained them, he felt great delight and set out speedily
for the city of Champa adorned with festoons of Champaka flowers. As he
proceeded, he saw on his way a human couple moving in a circle hand in
hand. One of them made a rapid step and thereby destroyed the cadence of
the movement. For this reason, O king, a dispute arose between them.
Indeed, one of them charged the other, saying, 'Thou hast made a quicker
step!' The other answered, 'No, verily', as each maintained his own
opinion obstinately, each, O king, asserted what the other denied, and
denied what the other asserted. While thus disputing with each other with
great assurance, an oath was then heard among them. Indeed, each of them
suddenly named Vipula in what they uttered. The oath each of them took
was even this, 'That one amongst us two who speaketh falsely, shall in
the next world, meet with the end which will be the regenerate Vipula's!'
Hearing these words of theirs, Vipula's face became very cheerless. He
began to reflect, saying unto himself, 'I have undergone severe penances.
The dispute between this couple is hot. To me, again, it is painful. What
is the sin of which I have been guilty that both these persons should
refer to my end in the next world as the most painful one among those
reserved for all creatures?' Thinking in this strain, Vipula, O best of
monarchs, hung down his head, and with a cheerless mind began to
recollect what sin he had done. Proceeding a little way he beheld six
other men playing with dice made of gold and silver. Engaged in play,
those individuals seemed to him to be so excited that the hair on their
bodies stood on end. They also (upon a dispute having arisen among them)
were heard by Vipula to take the same oath that he had already heard the
first couple to take. Indeed, their words had reference in the same way
to Vipula, 'He amongst us who, led by cupidity, will act in an improper
way, shall meet with that end which is reserved for Vipula in the next
world!' Hearing these words, however, Vipula, although he strove
earnestly to recollect failed to remember any transgression of his from
even his earliest years, O thou of Kuru's race. Verily he began to burn
like a fire placed in the midst of another fire. Hearing that curse, his
mind burnt with grief. In this state of anxiety a long time elapsed. At
last he recollected the manner in which he had acted in protecting his
preceptor's wife from the machinations of Indra. 'I had penetrated the
body of that lady, placing limb within limb, face within face, Although I
had acted in this way, I did not yet tell my preceptor the truth!' Even
this was the transgression. O thou of Kuru's race which Vipula
recollected in himself. Indeed, O blessed monarch, without doubt that was
the transgression which he had actually committed. Coming to the city of
Champa, he gave the flowers to his preceptor. Devoted to superiors and
seniors, he worshipped his preceptor in due form.'"



SECTION XLIII

"Bhishma said, 'Beholding his disciple returned from his mission,
Devasarman of great energy addressed him in words which I shall recite to
thee O king!'

"Davasarman said, 'What hast thou seen, O Vipula, in course of thy
progress, O disciple, through the great forest' 'They whom thou hast seen
knew thee, O Vipula. I, as also my spouse Ruchi, know how thou hadst
acted in the matter of protecting Ruchi.'

"Vipula said, 'O regenerate Rishi, who are those two whom I first saw?
Who also are those other six whom I saw subsequently? All of them know
me: who, indeed, are they to whom thou alludest in thy speech to me?'

"Devasarman said, The first couple, O regenerate one, whom thou sawest,
are Day and Night. They are ceaselessly moving like a circle. Both of
them know the transgression of which thou hast been guilty, those other
men (six in number) whom, O learned Brahmana, thou sawest playing
cheerfully at dice, are the six Seasons. They also are acquainted with
thy transgressions. Having committed a sin in secrecy, no sinful man
should cherish the assuring thought that his transgression is known only
to himself and not to any one else. When a man perpetrates a sinful deed
in secret, the Seasons as also Day and Night behold it always. Those
regions that are reserved for the sinful shall be thine (for what thou
hast done) What thou hadst done thou didst not tell me. That thy sin was
not known to any one, was thy belief, and this conviction had filled thee
with joy. Thou didst not inform the preceptor of the whole truth,
choosing to hide from him a material portion. The Seasons, and Day and
Night, whom thou hast heard speak in that strain, thought it proper to
remind thee of thy transgression. Day and Night and the Seasons are ever
conversant of all the good and the bad deeds that are in a man. They
spoke to thee in that way, O regenerate one, because they have full
knowledge of what thou hadst done but which thou hadst not the courage to
inform me of, fearing thou hadst done wrong. For this reason those
regions that are reserved for the sinful will be thine as much. Thou
didst not tell me what thou hadst done. Thou weft fully capable, O
regenerate one, of protecting my spouse whose disposition by nature, is
sinful. In doing what thou didst, thou didst not commit any sin. I was,
for this, gratified with thee! O best of Brahmanas, if I had known thee
to have acted wickedly, I would without hesitation, have cursed thee.
Women become united with men. Such union is very desirable with men. Thou
hadst, however, protected my wife in a different spirit. If thou hadst
acted otherwise, a curse would have been uttered upon thee. Even this is
what I think. Thou hadst O son, protected my spouse. The manner in which
thou didst it hath now become known to me as if thou hadst thyself
informed me of it. I have, O son, become gratified with thee. Relieved of
all anxiety, thou shalt go to heaven!' Having said these words unto
Vipula, the great Rishi Devasarman, ascended to heaven with his wife and
his disciple and began to pass his time there in great happiness. In
course of conversation, O king, on a former occasion, the great ascetic
Markandeya had narrated to me this history on the banks of the Ganga. I,
therefore, recite to thee. Women should always be protected by thee (from
temptations and opportunities of every kind). Amongst them both kinds are
to be seen, that is, those that are virtuous and those that are not so.
Those women that are virtuous are highly blessed. They are the mothers of
the universe (for they it is that cherish all creatures on every side).
They, it is, O king, that uphold the earth with all her waters and
forests. Those women that are sinful, that are of wicked behaviour, that
are the destroyers of their races, and that are wedded to sinful
resolves, are capable of being ascertained by indications, expressive of
the evil that is in them, which appear, O king, on their bodies. It is
even thus that high-souled persons are capable of protecting women. They
cannot, O tiger among kings, be protected in any other way. Women, O
chief of men, are fierce. They are endued with fierce prowess. They have
none whom they love or like so much as they that have sexual congress
with them. Women are like those (Atharvan) incantations that are
destructive of life. Even after they have consented to live with one,
they are prepared to abandon him for entering into engagements with
others. They are never satisfied with one person of the opposite sex, O
son of Pandu! Men should feel no affection for them. Nor should they
entertain any jealousy on account of them, O king! having a regard only
for the considerations of virtue, men should enjoy their society, not
with enthusiasm and attachment but with reluctance and absence of
attachment. By acting otherwise, a man is sure to meet with destruction,
O delighter of the Kurus. Reason is respected at all times and under all
circumstances. Only one man, viz., Vipula, had succeeded in protecting
woman. There is none else, O king, in the three worlds who is capable of
protecting women.'"



SECTION XLIV

"Yudhishthira said, "Tell me of that, O grandsire, which is the root of
all duties, which is the root of kinsmen, of home, of the Pitris and of
guests. I think this should be regarded as the foremost of all duties,
(viz., the marriage of one's daughter). Tell me, however, O king, upon
what sort of a person should one bestow one's daughter?'

"Bhishma said, 'Having enquired into the conduct and disposition of the
person, his learning and acquirements, his birth, and his acts, good
people should then bestow their daughter upon accomplished bridegrooms.
All righteous Brahmanas, O Yudhishthira, act in this way (in the matter
of the bestowal of their daughters). This is known as the Brahma
marriage, O Yudhishthira! Selecting an eligible bridegroom, the father of
the girl should cause him to marry his daughter, having, by presents of
diverse kinds, induced the bridegroom to that act. This form of marriage
constitutes the eternal practice of all good Kshatriyas. When the father
of the girl', disregarding his own wishes, bestows his daughter upon a
person whom the daughter likes and who reciprocates the girl's
sentiments, the form of marriage, O Yudhishthira, is called Gandharva by
those that are conversant with the Vedas. The wise have said this, O
king, to be the practice of the Asuras, viz., wedding a girl after
purchasing her at a high cost and after gratifying the cupidity of her
kinsmen. Slaying and cutting off the heads of weeping kinsmen, the
bridegroom sometimes forcibly takes away the girl he would wed. Such
wedding, O son, is called by the name of Rakshasa. Of these five (the
Brahma, the Kshatra, the Gandharva, the Asura, and the Rakshasa), three
are righteous, O Yudhishthira, and two are unrighteous. The Paisacha and
the Asura forms should never be resorted to. [277] The Brahma, Kshatra,
and Gandharva forms are righteous, O prince of men! Pure or mixed, these
forms should be resorted to, without doubt. A Brahmana can take three
wives. A Kshatriya can take two wives. As regards the Vaisya, he should
take a wife from only his own order. The children born of these wives
should all be regarded as equal. [278] Of the three wives of a Brahmana,
she taken from his own order should be regarded as the foremost.
Similarly, of the two wives permitted to the Kshatriya, she taken from
his own order should be regarded as superior. Some say that persons
belonging to the three higher orders may take, only for purposes of
enjoyment (and not for those of virtue), wives from the lowest or the
Sudra order. Others, however, forbid the practice.

The righteous condemn the practice of begetting issue upon Sudra women. A
Brahmana, by begetting children upon a Sudra woman, incurs the liability
of performing an expiation. A person of thirty years of age should wed a
girl of ten years of age called a Nagnika. [279] Or, a person of one and
twenty years of age should wed a girl of seven years of age. That girl
who has no brother nor father should not be wed, O chief of Bharata's
race, for she may be intended as Putrika of her sire. [280] After the
appearance of puberty, the girl (if not married) should wait for three
years. On the fourth year, she should look for a husband herself (without
waiting any longer for her kinsmen to select one for her). The offspring
of such a girl do not lose their respectability, nor does union with such
a girl become disgraceful. If, instead of selecting a husband for
herself, she acts otherwise, she incurs the reproach of Prajapati
herself. One should wed that girl who is not a Sapinda of one's mother or
of the same Gotra with one's father. Even this is the usage (consistent
with the sacred law) which Manu has declared.' [281]

"Yudhishthira said, 'Desirous of marriage someone actually gives a dower
to the girl's kinsmen; someone says, the girl's kinsmen consenting
promises to give a dower; someone says, 'I shall abduct the girl by
force;' someone simply displays his wealth (to the girl's kinsmen,
intending to offer a portion thereof as dower for her); someone, again,
actually takes the hand of the girl with rites of wedding. I ask thee, O
grandsire, whose wife does the girl actually become? Unto its that are
desirous of knowing the truth, thou art the eye with which to behold.'

"Bhishma said, 'Whatever acts of men have been approved or settled in
consultation by the wise, are seen to be productive of good. False
speech, however, is always sinful. [282] The girl himself that becomes
wife, the sons born of her, the Ritwiks and preceptors and disciples and
Upadhyayas present at the marriage all become liable to expiation if the
girl bestow her hand upon a person other than he whom she had promised to
wed. Some are of opinion that no expiation is necessary for such conduct.
Manu does not applaud the practice of a girl living with a person whom
she does not like. [283] Living as wife with a person whom she does not
like, leads to disgrace and sin. No one incurs much sin in any of these
cases that follow. In forcibly abducting for marriage a girl that is
bestowed upon the abductor by the girl's kinsmen, with due rites, as also
a girl for whom dower has been paid and accepted, there is no great sin.
Upon the girl's kinsmen having expressed their consent, Mantras and Homa
should be resorted to. Such Mantras truly accomplish their purpose.
Mantras and Homa recited and performed in the case of a girl that has not
been bestowed by her kinsmen, do not accomplish their purpose. The
engagement made by the kinsmen of a girl is, no doubt, binding and
sacred. But the engagement that is entered into by the wedder and wedded,
with the aid of Mantras, is very much more so (for it is this engagement
that really creates the relationship of husband and wife). According to
the dictates of the scriptures, the husband should regard his wife as an
acquisition due to his own acts of a previous life or to what has been
ordained by God. One, therefore, incurs no reproach by accepting for wife
a girl that had been promised to another by her kinsmen or for whom dower
had been accepted by them from another.'

"Yudhishthira said, 'When after the receipt of dower for a girl, the
girl's sire sees a more eligible person present himself for her
hand,--one, that is who is endued with the aggregate of Three in
judicious proportions, does the girl's sire incur reproach by rejecting
the person from whom dower had been received in favour of him that is
more eligible? In such a case either alternative seems to be fraught with
fault, for to discard the person to whom the girl has been promised can
never be honourable, while to reject the person that is more eligible can
never be good (considering the solemn obligation there is of bestowing
one's daughter on the most eligible person). I ask, how should the sire
conduct himself so that he might be said to do that which is beneficial?
To us, of all duties this seems to demand the utmost measure of
deliberation. We are desirous of ascertaining the truth. Thou, indeed,
art our eyes! Do thou explain this to us. I am never satiated with
listening to thee!'

'Bhishma said, 'The gift of the dower does not cause the status of wife
to attach to the girl. This is well-known to the person paying it. He
pays it simply as the price of the girl. Then again they that are good
never bestow their daughters, led by the dowers that others may offer.
When the person desirous of wedding happens to be endued with such
qualities as do not go down with the girl's kinsmen, it is then that
kinsmen demand dower from him. That person, however, who won over by
another's accomplishments, addresses him, saying, 'Do thou wed my girl,
adorning her with proper ornaments of gold and gems,'--and that person
who complies with this request, cannot be said to demand dower or give
it, for such a transaction is not really a sale. The bestowal of a
daughter upon acceptance of what may strictly be regarded as gifts (of
affection or love) is the eternal practice. In matters of marriage some
fathers say, 'I shall not bestow my daughter upon such and such a
person;' some say, 'I shall bestow my daughter upon such a one.'--Some
again say with vehemence, 'I must bestow my daughter upon such an
individual.' These declarations do not amount to actual marriage. People
are seen to solicit one another for the hands of maidens (and promise and
retreat). Till the hand is actually taken with due rites, marriage cannot
be said to take place. It has been beard by us that' even this was the
boon granted to men in days of old by the Maruts in respect of
maidens [284]. The Rishis have laid the command upon all men that maidens
should never be bestowed upon persons unless the latter happen to be most
fit or eligible. The daughter is the root of desire and of descendants of
the collateral line. Even this is what I think. [285] The practice has
been known to human beings from a long time,--the practice, of sale and
purchase of the daughter. In consequence of such familiarity with the
practice, thou mayst be able, upon careful examination, to find
innumerable faults in it. The gift or acceptance of dower alone could not
be regarded as creating the status of husband and wife. Listen to what I
say on this head.

"Formerly, having defeated all the Magadhas, the Kasis, and the Kosalas,
I brought away by force two maidens for Vichitravirya. One of those two
maidens was wedded with due rites. The other maiden was not formally
wedded on the ground that she was one for whom dowry had been paid in the
form of valour. My uncle of Kuru's race, viz., king Valhika, said that
the maiden so brought away and not wedded with due rites should be set
free. That maiden, therefore, was recommended to Vichitravirya for being
married by him according to due rites. Doubting my father's words I
repaired to others for asking their opinion. I thought that my sire was
exceedingly punctilious in matters of morality. I then went to my sire
himself, O king, and addressed him these words from desire of knowing
something about the practices of righteous people in respect of marriage,
'I desire, O sire, to know what in truth the practices are of righteous
people.' I repeated the expression of my wish several times, so great was
my eagerness and curiosity. After I had uttered those words, that
foremost of righteous men, viz., my sire, Valhika answered me, saying,
'If in your opinion the status of husband and wife be taken to attach on
account of the gift and acceptance of dowry and not from the actual
taking of the maiden's hand with due rites, the father of the maiden (by
permitting his daughter to go away with the giver of the dowry) would so
himself to be the follower of a creed other than that which is derivable
from the ordinary scriptures. Even this is what the accepted scriptures
declare. Persons conversant with morality and duty do not allow that
their words are at all authoritative who say that the status of husband
and wife arises from the gift and acceptance of dowry, and not from the
actual taking of the hand with due rites. The saying is well-known that
the status of husband and wife is created by actual bestowal of the
daughter by the sire (and her acceptance by the husband with due rites).
The status of wife cannot attach to maidens through sale and purchase.
They who regard such status to be due to sale and the gift of dowry are
persons that are certainly unacquainted with the scriptures. No one
should bestow his daughter upon such persons. In fact, they are not men
to whom one may marry his daughter. A wife should never be purchased. Nor
should a father sell his daughter. Only those persons of sinful soul who
are possessed, besides, by cupidity, and who sell and purchase female
slaves for making serving women, regard the status of wife as capable of
arising from the gift and acceptance of a dowry. On this subject some
people on one occasion had asked prince Satyavat the following question,
'If the giver of a dowry unto the kinsmen of a maiden happens to die
before marriage, can another person take the hand of that maiden in
marriage? We have doubts on this matter. Do thou remove these doubts of
ours, for thou art endued with great wisdom and art honoured by the wise.
Be thou the organ of vision unto ourselves that are desirous of learning
the truth.' Prince Satyavat answered saying, 'The kinsmen of the maiden
should bestow her upon him whom they consider eligible. There need be no
scruples in this. The righteous act in this way without taking note of
the giver of the dower even if he be alive; while, as regards the giver
that is dead, there is not the slightest doubt. Some say that the virgin
wife or widow,--one, that is, whose marriage has not been consummated
with her husband by actual sexual congress in consequence of his absence
or death,--may be allowed to unite herself with her husband's younger
brother or such other relation. The husband dying before such
consummation, the virgin-widow may either surrender herself to her
husband's younger brother or betake herself to the practice of penances.
In the opinion of some, the younger brother of the husband or such other
relation may thus use the unused wife or widow, though others maintain
that such practice, notwithstanding its prevalence, springs from desire
instead of being a scriptural ordinance. They that say so are clearly of
opinion that the father of a maiden has the right to bestow her upon any
eligible person, disregarding the dowry previously given by another and
accepted by himself. If after the hand of a maiden has been promised all
the initial rites before marriage be performed, the maiden may still be
bestowed upon a person other than the one unto whom she had been
promised. Only the giver incurs the sin of falsehood: so far, however, as
the status of wife is concerned, no injury can occur thereto. The Mantras
in respect of marriage accomplish their object of bringing about the
indissoluble union of marriage at the seventh step. The maiden becomes
the wife of him unto whom the gift is actually made with water. [286] The
gift of maidens should be made in the following way. The wise know it for
certain. A superior Brahmana should wed a maiden that is not unwilling,
that belongs to a family equal to his own in purity or status, and that
is given away by her brother. Such a girl should be wed in the presence
of fire, with due rites, causing her, amongst other things, to
circumambulate for the usual number of times."



SECTION XLV

"Yudhishthira said, 'If a person, after having given dowry for a maiden,
goes away, how should the maiden's father or other kinsmen who are
competent to bestow her, act? Do tell me this, O grandsire!'

"Bhishma said, 'Such a maiden, if she happens to be the daughter of a
sonless and rich father, should be maintained by the father (in view of
the return of him who has given the dowry). Indeed, if the father does
not return the dowry unto the kinsmen of the giver, the maiden should be
regarded as belonging to the giver of the dowry. She may even raise
offspring for the giver (during his absence) by any of those means that
are laid down in the scriptures. No person, however, can be competent to
wed her according to due rites. Commanded by her sire, the princess
Savitri had in days of old chosen a husband and united herself with him.
This act of hers is applauded by some; but others conversant with the
scriptures, condemn it. Others that are righteous have not acted in this
way. Others hold that the conduct of the righteous should ever be
regarded as the foremost evidence of duty or morality. [287] Upon this
subject Sukratu, the grandson of the high-souled Janaka, the ruler of the
Videhas, has declared the following opinion. There is the well-known
declaration of the scriptures that women are incompetent to enjoy freedom
at any period of their life. If this were not the path trodden by the
righteous, how could this scriptural declaration exist? As regards the
righteous, therefore, how can there be any question or doubt in respect
of this matter? How can people condemn that declaration by choosing to
conduct themselves otherwise? The unrighteous dereliction of eternal
usage is regarded as the practice of the Asuras. Such practice we never
hear of in the conduct of the ancients [288] the relationship of husband
and wife is very subtile (having reference to the acquisition of destiny,
and, therefore, capable of being understood with the aid of only the
inspired declarations in scriptures). It is different from the natural
relationship of male and female which consists only in the desire for
sexual pleasure. This also was said by the king alluded to of Janaka's
race.' [289]

"Yudhishthira said, 'Upon what authority is the wealth of men inherited
(by others when they happen to have daughters)? In respect of her sire
the daughter should be regarded the same as the son.'

"Bhishma said, 'The son is even as one's own self, and the daughter is
like unto the son. How, therefore, can another take the wealth when one
lives in one's own self in the form of one's daughter? Whatever wealth is
termed the Yautuka property of the mother, forms the portion of the
maiden daughter. If the maternal grandfather happens to die without
leaving sons, the daughter's son should inherit it. The daughter's son
offers pindas to his own father and the father of his mother. Hence, in
accordance with considerations of justice, there is no difference between
the son and the daughter's son. When a person has got only a daughter and
she has been invested by him with the status of a son, if he then happens
to have a son, such a son (instead of taking all the wealth of his sire)
shares the inheritance with the daughter. [290] When, again, a person has
got a daughter and she has been invested by him with the status of a son,
if he then happens to take a son by adoption or purchase then the
daughter is held to be superior to such a son (for she takes three shares
of her father's wealth, the son's share being limited to only the
remaining two). In the following case I do not see any reason why the
status of a daughter's son should attach to the sons of one's daughter.
The case is that of the daughter who has been sold by her sire. The sons
born of a daughter that has been sold by her sire for actual price,
belong exclusively to their father (even if he do not beget them himself
but obtain them according to the rules laid down in the scriptures for
the raising of issue through the agency of others). Such sons can never
belong, even as daughter's sons, to their maternal grandfather in
consequence of his having sold their mother for a price and lost all his
rights in or to her by that act. [291] Such sons, again, become full of
malice, unrighteous in conduct, the misappropriators of other people's
wealth, and endued with deceit and cunning. Having sprung from that
sinful form of marriage called Asura, the issue becomes wicked in
conduct. Persons acquainted with the histories of olden times, conversant
with duties, devoted to the scriptures and firm in maintaining the
restraints therein laid down, recite in this connection some metrical
lines sung in days of yore by Yama. Even this is what Yama had sung. That
man who acquires wealth by selling his own son, or who bestows his
daughter after accepting a dower for his own livelihood, has to sink in
seven terrible hells one after another, known by the name of Kalasutra.
There that wretch has to feed upon sweat and urine and stools during the
whole time. In that form of marriage which is called Arsha, the person
who weds has to give a bull and a cow and the father of the maiden
accepts the gift. Some characterise this gift as a dowry (or price),
while some are of opinion that it should not be regarded in that light.
The true opinion, however, is that a gift for such a purpose, be it of
small value or large, should, O king, be regarded as dowry or price, and
the bestowal of the daughter under such circumstances should be viewed as
a sale. Notwithstanding the fact of its having been practised by a few
persons it can never be taken as the eternal usage. Other forms of
marriage are seen, practised by men, such as marrying girls after
abducting them by force from amidst their kinsmen. Those persons who have
sexual intercourse with a maiden, after reducing her to subjection by
force, are regarded as perpetrators of sin. They have to sink in darkest
hell. [292] Even a human being with whom one has no relationship of blood
should not form the subject of sale. What need then be said of one's own
issue? With the wealth that is acquired by doing sinful deeds, no action
leading to merit can be performed.'"



SECTION XLVI

"Bhishma said, They that are conversant with ancient history recite the
following verse of Daksha, the son of Prachetas: That maiden, in respect
of whom nothing is taken by her kinsmen in the form of dowry cannot be
said to be sold. [293] Respect, kind treatment, and everything else that
is agreeable, should all be given unto the maiden whose hand is taken in
marriage. Her sire and brothers and father-in-law and husband's brothers
should show her every respect and adorn her with ornaments, if they be
desirous of reaping benefits, for such conduct on their part always leads
to considerable happiness and advantage. If the wife does not like her
husband or fails to gladden him, from such dislike and absence of joy,
the husband can never have issue for increasing his race. Women, O king,
should always be worshipped and treated with affection. There where women
are treated with respect, the very deities are said to be filled with
joy. There where women are not worshipped, all acts become fruitless. If
the women of a family, in consequence of the treatment they receive,
grieve and shed tears, that family soon becomes extinct. Those houses
that are cursed by women meet with destruction and ruin as if scorched by
some Atharvan rite. Such houses lose their splendour. Their growth and
prosperity cease. O king, Mann, on the eve of his departure for Heaven,
made over women to the care and protection of men, saying that they are
weak, that they fall an easy prey to the seductive wiles of men, [294]
disposed to accept the love that is offered them, and devoted to truth.
There are others among them that are full of malice, covetous of honours,
fierce in disposition, unlovable, and impervious to reason. Women,
however, deserve to be honoured. Do ye men show them honour. The
righteousness of men depends upon women. All pleasures and enjoyments
also completely depend upon them. Do ye serve them and worship them. Do
ye bend your wills before them. The begetting of offspring, the nursing
of children already born, and the accomplishment of all acts necessary
for the needs of society, behold, all these have women for their cause.
By honouring women, ye are sure to attain to the fruition of all objects.
In this connection a princess of the house of Janaka the ruler of the
Videhas, sang a verse. It is this: Women have no sacrifices ordained for
them. There are no Sraddhas which they are called upon to perform. They
are not required to observe any facts. To serve their husbands with
reverence and willing obedience is their only duty. Through the discharge
of that duty they succeed in conquering heaven. In childhood, the sire
protects her. The husband protects her in youth. When she becomes old,
her sons, protect her. At no period of her life does woman deserve to be
free. Deities of prosperity are women. The person that desire affluence
and prosperity should honour them. By cherishing women, O Bharata, one
cherishes the goddess of prosperity herself, and by afflicting her, one
is said to afflict the goddess of prosperity.'"



SECTION XLVII

"Yudhishthira said, 'Thou art fully conversant with the ordinances of all
the scriptures. Thou art the foremost of those that are acquainted with
the duties of kings. Thou art celebrated over the whole world as a great
dispeller of doubts. I have a doubt, do thou explain it to me, O
grandsire! As regards this doubt that has arisen in my mind, I shall not
ask any other person for its solution. It behoveth thee, O thou of mighty
arms, to expound as to how a man should conduct himself who is desirous
of treading along the path of duty and righteousness. It has been laid
down, O grandsire, that a Brahmana can take four wives, viz., one that
belongs to his own order, one that is a Kshatriya, one that is a Vaisya,
and one that is a Sudra, if the Brahmana wishes to indulge in the desire
of sexual intercourse. Tell me, O best of the Kurus, which amongst those
sons deserves to inherit the father's wealth one after another? Who
amongst them, O grandsire, shall take what share of the paternal wealth?
I desire to hear this, viz., how the distribution has been ordained
amongst them of the paternal property.'

"Bhishma said, 'The Brahmana, the Kshatriya, and the Vaisya are regarded
as the three regenerate orders. To wed in these three orders has been
ordained to be the duty of the Brahmana, O Yudhishthira. Through
erroneous judgment or cupidity or lust, O scorcher of foes, a Brahmana
takes a Sudra wife. Such a wife, however, he is not competent to take
according to the scriptures. A Brahmana, by taking a Sudra woman to his
bed, attains to a low end in the next world. He should, having done such
an act, undergo expiation according to the rites laid down in the
scriptures. That expiation must be twice heavier or severer if in
consequence of such an act, O Yudhishthira, the Brahmana gets offspring.
I shall now tell thee, O Bharata, how the (paternal) wealth is to be
distributed (among the children of the different spouses.) The son born
of the Brahmana wife shall, in the first place, appropriate from his
father's wealth a bull of good marks, and the best car or vehicle. What
remains of the Brahmana's property, O Yudhishthira, after this should be
divided into ten equal portions. The son by the Brahmana wife shall take
four of such portions of the paternal wealth. The son that is born of the
Kshatriya wife is, without doubt, possessed of the status of a Brahmana.
In consequence, however, of the distinction attaching to his mother, he
shall take three of the ten shares into which the property has been
divided. The son that has been born of the wife belonging to the third
order, viz., the woman of the Vaisya caste, by the Brahmana sire, shall
take, O Yudhishthira, two of the three remaining shares of the father's
property. It has been said that the son that has been begotten by the
Brahmana sire upon the Sudra wife should not take any portion of the
father's wealth, for he is not to be considered an heir. A little,
however, of the paternal wealth should be given to the son of the Sudra
wife, hence the one remaining share should be given to him out of
compassion. Even this should be the order of the ten shares into which
the Brahmana's wealth is to be divided. All the sons that are born of the
same mother or of mothers of the same order, shall share equally the
portion that is theirs. The son born of the Sudra wife should not be
regarded as invested with the status of a Brahmana in consequence of his
being unskilled (in the scriptures and the duties ordained for the
Brahmana). Only those children that are born of wives belonging to the
three higher orders should be regarded as invested with the status of
Brahmanas. It has been said that there are only four orders there is no
fifth that has been enumerated. The son by the Sudra wife shall take the
tenth part of his sire's wealth (that remains after the allotment has
been made to the others in the way spoken of). That share, however, he is
to take only when his sire has given it to him. He shall not take it if
his sire does not give it unto him. Some portion of the sire's wealth
should without doubt, be given, O Bharata, to the son of the Sudra wife.
Compassion is one of the highest virtues. It is through compassion that
something is given to the son of the Sudra wife. Whatever be the object
in respect of which compassion arises, as a cardinal virtue it is always
productive of merit. Whether the sire happens to have children (by his
spouses belonging to the other orders) or to have no children (by such
spouses), unto the son by the Sudra wife, O Bharata, nothing more than a
tenth part of the sire's wealth should be given. If a Brahmana happens to
have more wealth than what is necessary for maintaining himself and his
family for three years, he should with that wealth perform sacrifices. A
Brahmana should never acquire wealth for nothing. [295] The highest sum
that the husband should give unto the wife is three thousand coins (of
the prevailing currency). The wealth that the husband gives unto the
wife, the latter may spend or dispose of as she likes. Upon the death of
the childless husband, the wife shall enjoy all his wealth. (She shall
not, however, sell or otherwise dispose of any portion of it). The wife
should never take (without her husband's knowledge) any portion of her
husband's wealth. Whatever wealth, O Yudhishthira, the Brahmana wife may
acquire by gift from her father, should be taken (after her death) by her
daughter, for the daughter is like the son. The daughter, O king, has
been ordained in the scriptures, to be equal to the son, O delighter of
the Kurus. Even thus hath the law of inheritance been ordained, O bull of
Bharata's race. Remembering these ordinances about the distribution and
disposal of wealth, one should never acquire wealth uselessly.'

"Yudhishthira said, 'If the son born of a Sudra woman by a Brahmana
father has been declared in the scriptures to be disentitled to any
wealth, by what exceptional rule then is a tenth part of the paternal
property to be given to him? A son born of a Brahmana wife by a Brahmana
is unquestionably a Brahmana. One born of a Kshatriya wife or of a Vaisya
wife, by a Brahmana husband, is similarly invested with the status of a
Brahmana. Why then, O best of kings, are such sons to share the paternal
wealth unequally? All of them, thou hast said, are Brahmanas, having been
born of mothers that belong to the three higher orders equally entitled
to the name of regenerate.'

"Bhishma said, 'O scorcher of foes, all spouses in this world are called
by the name of Data. Although that name is applied to all, yet there is
this great distinction to be observed. If, having married three wives
belonging to the three other orders, a Brahmana takes a Brahmana wife the
very last of all yet shall she be regarded as the first in rank among all
the wives, and as deserving of the greatest respect. Indeed, among all
the co-wives, she shall be the foremost in consideration. In her
apartments should be kept all those articles that are necessary in view
of the husband's baths, personal decorations, washing of teeth, and
application of collyrium to the eyes. In her apartments should be kept
the Havya and the Kavya and all else that the husband may require for the
performance of his religious acts. If the Brahmana wife is in the house,
no other wife is entitled to attend to these needs of the husband. Only
the Brahmana wife, O Yudhishthira, should assist in these acts of the
husband. The husband's food and drink and garlands and robes and
ornaments, all these should be given by the Brahmana wife to the husband,
for she is the foremost in rank and consideration among all the spouses
of the husband. These are the ordinances of the scriptures as laid down
by Manu, O delighter of the Kurus! Even this, O monarch, is seen to be
the course of eternal usage. If a Brahmana, O Yudhishthira, led by lust,
acts in a different way, he shall come to be regarded as a Chandala among
Brahmanas. [296] The son born of the Kshatriya wife has been said to be
equal in status to the son born of the Brahmana wife. For all that, a
distinction attaches to the son of the Brahmana wife in consequence of
the superiority of the Brahmana to the Kshatriya in respect of the order
of birth. The Kshatriya cannot be regarded as equal to the Brahmana woman
in point of birth. Hence, O best of kings, the son born of the Brahmana
wife must be regarded as the first in rank and superior to the son born
of the Kshatriya wife. Because, again the Kshatriya is not equal in point
of birth to the Brahmana wife, hence the son of the Brahmana wife takes
one after another, all the best things, O Yudhishthira, among his
father's possessions. Similarly, the Vaisya cannot be regarded as the
equal of the Kshatriya in point of birth. Prosperity, kingdom, and
treasury, O Yudhishthira, belong to the Kshatriya. All these have been
ordained for the Kshatriya. The whole earth, O king, with her belt of
seas, is seen to belong to him. By following the duties of his own order,
the Kshatriya acquires an extensive affluence. The sceptre of royalty is
held by him. Without the Kshatriya, O king, there can be no protection.
The Brahmanas are highly blessed, for they are the deities of the very
deities. Following the ordinances laid down by the Rishis, the Kshatriyas
should worship the Brahmanas according to due rites. Even this is the
eternal usage. Coveted by thieves and others, the possessions of all men
are protected by Kshatriyas in the observance of the duties assigned to
their order. Indeed, wealth and spouses and every other possession owned
by people would have been forcibly taken away but for this protection
that the Kshatriyas afford. The Kshatriya, as the king, becomes the
protector or rescuer of all the others. Hence, the son of the Kshatriya
wife shall, without doubt, be held to be superior to him that is born of
the Vaisya wife. The son of the Kshatriya wife, for this, takes a larger
share of the paternal property than the son of the Vaisya mother.'

"Yudhishthira said, 'Thou hast duly said what the rules are that apply to
Brahmanas. What, however, are the rules that apply to the others?'

"Bhishma said, 'For the Kshatriya, O delighter of the Kurus, two wives
have been ordained. The Kshatriya may take a third wife from the Sudra
order. Such practice prevails, it is true, but it is not sanctioned by
the scriptures. Even this should be the order, O Yudhisthira, of the
spouses of a Kshatriya. The property of a Kshatriya should, O king, be
divided into eight shares. The son of the Kshatriya wife shall take four
of such shares of the paternal property. The son of the Vaisya wife shall
take three of such shares. The remaining one or the eighth share shall be
taken by the son of the Sudra wife. The son of the Sudra wife, however,
shall take only when the father gives but not otherwise. For the Vaisya
only one wife has been ordained. A second wife is taken from the Sudra
order. The practice prevails, it is true, but it is not sanctioned by the
scriptures. If a Vaisya has two wives, one of whom is a Vaisya and the
other a Sudra, there is a difference between them in respect of status.
The wealth of a Vaisya, O chief of Bharata's race, should be divided Into
five portions. I shall now speak of the sons of a Vaisya by a wife of his
own order and by one belonging to the inferior order, as also of the
manner in which, O king his wealth is to be distributed among those
children. The son born of the Vaisya wife shall take four of such shares
of his father's wealth. The fifth share, O Bharata, has been said to
belong to the son born of the Sudra wife. Such a son, however, shall take
when the father gives. He should not take anything unless the father
gives it to him. The son that is begotten on a Sudra wife by persons of
the three higher orders should always be regarded as disentitled to any
share of the sire's wealth. The Sudra should have only one wife taken
from his own order. He can under no circumstances, take any other spouse.
Even if he happens to have a century of sons by such a spouse, all of
them share equally the wealth that he may leave behind. As regards all
the orders, the children born of the spouse taken from the husband's own
order shall, it has been laid down, share equally the father's wealth.
The eldest son's share shall be greater than that of every other son, for
he shall take one share more than each of his brothers, consisting of the
best things of his father. Even this is the law of inheritance, O son of
Pritha, as declared by the Self-born himself. Amongst children all born
of the spouse taken from the husband's own order, there is another
distinction, O king! In marrying, the elder ones should always precede
the younger ones. The spouses being all equal in respect of their order
of birth, and the children also being all equal in respect of the status
of their mothers, the son that is first-born shall take one share more
than each of his other brothers. The son that comes next in point of age
shall take a share that is next in value, while the son that is youngest
shall take the share that belongs to the youngest. [297] Thus among
spouses of all orders, they that belong to the same order with the
husband are regarded as the first. Even this is what was declared by the
great Rishi Kasyapa the son of Marichi.'



SECTION XLVIII

"Yudhishthira said, 'Through inducements offered by wealth, or through
mere lust, or through ignorance of the true order of birth (of both males
and females), or through folly, intermixture happens of the several order
What, O grandsire, are the duties of persons that are born in the mixed
classes and what are the acts laid down for them? Do thou discourse to me
on this!'

"Bhishma said, 'In the beginning, the Lord of all creatures created the
four orders and laid down their respective acts or duties, for the sake
of sacrifice. [298] The Brahmana may take four wives, one from each of the
four orders. In two of them (viz., the wife taken from his own order and
that taken from the one next below), he takes birth himself (the children
begotten upon them being regarded as invested with the same status as his
own). Those sons, however, that are begotten by him on the two spouses
that belong to the next two orders (viz., Vaisya and Sudra), are
inferior, their status being determined not by that of their father but
by that of their mothers. The son that is begotten by a Brahmana upon a
Sudra wife is called Parasara, implying one born of a corpse, for the
Sudra woman's body is as inauspicious as a corpse. He should serve the
persons of his (father's) race. Indeed, it is not proper for him to give
up the duty of service that has been laid down for him. Adopting all
means in his power, he should uphold the burden of his family. Even if he
happens to be elder in age, he should still dutifully serve the other
children of his father who may be younger to him in years, and bestow
upon them whatever he may succeed in earning. A Kshatriya may take three
wives. In two of them (viz., the one taken from his own order and the
other that is taken from the order immediately below), he takes birth
himself (so that those children are invested with the status of his own
order). His third wife being of the Sudra order is regarded as very
inferior. The son that he begets upon her comes to be called as an Ugra.
The Vaisya may take two spouses. In both of them (viz., the one taken
from his own order, and the other from the lowest of the four pure
orders), he takes birth himself (so that those children become invested
with the status of his own order). The Sudra can take only one wife,
viz., she that is taken from his own order. The son begotten by him upon
her becomes a Sudra. A son that takes birth under circumstances other
than those mentioned above, comes to be looked upon as a very inferior
one If a person of a lower order begets a son upon a woman of a superior
order, such a son is regarded as outside the pale of the four pure
orders. Indeed, such a son becomes on object of censure with the four
principal orders. If a Kshatriya begets a son upon a Brahmana woman, such
a son, without being included in any of the four pure orders, comes to be
regarded as a Suta The duties of a Suta are all connected with the
reciting of eulogies and encomiums of kings and other great men. The son
begotten by a Vaisya upon a woman of the Brahmana order comes to be
regarded as a Vaidehaka. The duties assigned to him are the charge of
bars and bolts for protecting the privacy of women of respectable
households. Such sons have no cleansing rites laid down for them. [299] If
a Sudra unites with a woman belonging to the foremost of the four orders,
the son that is begotten is called a Chandala. Endued with a fierce
disposition, he must live in the outskirts of cities and towns and the
duty assigned to him is that of the public executioner. Such sons are
always regarded as wretches of their race. These, O foremost of
intelligent persons, are the offspring of intermixed orders. The son
begotten by a Vaisya upon a Kshatriya woman becomes a Vandi or Magadha.
The duties assigned to him are eloquent recitations of praise. The son
begotten through transgression, by a Sudra upon a Kshatriya women,
becomes a Nishada and the duties assigned to him have reference to the
catching of fish. If a Sudra happens to have intercourse with a Vaisya
woman, the son begotten upon her comes to be called Ayogava. The duty
assigned to such a person are those of a Takshan (carpenter). They that
are Brahmanas should never accept gifts from such a person. They are not
entitled to possess any kind of wealth. Persons belonging to the mixed
castes beget upon spouses taken from their own castes children invested
with the status that is their own. When they beget children in women
taken from castes that are inferior to theirs, such children become
inferior to their fathers, for they become invested with the status that
belongs to their mothers Thus as regards the four pure orders, persons
beget children invested with their own status upon spouses taken from
their own orders as also upon them that are taken from the orders
immediately below their own. When, however, offspring are begotten upon
other spouses, they come to be regarded as invested with a status that
is, principally, outside the pale of the four pure orders. When such
children beget sons in women taken from their own classes, those sons
take the status of their sires. It is only when they take spouse from
castes other than their own, that the children they beget become invested
with inferior status. As an example of this it may be said that a Sudra
begets upon a woman belonging to the most superior order a son that is
outside the pale of the four orders (for such a son comes to be regarded
as a Chandala who is much inferior). The son that is outside the pale of
the four orders by uniting with women belonging to the four principal
orders, begets offspring that are further degraded in point of status.
From those outside the pale of the four orders and those again that are
further outside that pale, children multiply in consequence of the union
of persons with women of classes superior to their own. In this way, from
persons of inferior status classes spring up, altogether fifteen in
number, that are equally low or still lower in status. It is only from
sexual union of women with persons who should not have such union with
them that mixed classes spring up. Among the classes that are thus
outside the pale of the four principal or pure orders, children are
begotten upon women belonging to the class called Sairindhri by men of
the class called Magadha. The occupation of such offspring is the
adornment of the bodies of kinds and others. They are well-acquainted
with the preparation of unguents, the making of wreaths, and the
manufacture of articles used for the decoration of the person. Though
free by the status that attaches to them by birth, they should yet lead a
life of service. From the union of Magadhas of a certain class with women
of the caste called Sairindhri, there springs up another caste called
Ayogava. Their occupation consists in the making of nets (for catching
fish and fowl and animals of the chase). Vaidehas, by uniting themselves
with women of the Sairindhri caste, beget children called Maireyakas
whose occupation consists in the manufacture of wines and spirits. From
the Nishadas spring a caste called Madgura and another known by the name
of Dasas whose occupation consists in plying boats. From the Chandala
springs a race called Swapaka whose occupation consists in keeping guard
over the dead. The women of the Magadhi caste, by union with these four
castes of wicked dispositions produce four others who live by practising
deceit. These are Mansa, Swadukara, Kshaudra, and Saugandha. From the
Vaideha springs up a cruel and sinful caste that lives by practising
deception. From the Nishadas again springs up the Madranabha caste whose
members are seen to ride on cars drawn by asses. From the Chandalas
springs up the caste called Pukkasa whose members are seen to eat the
flesh of asses, horses and elephants. These cover themselves with the
garments obtained by stripping human corpses. They are again seen to eat
from broken earthenware [300]. These three castes of very low status are
born of women of the Ayogava caste (by fathers taken from different
castes). The caste called Kshudra springs from the Vaidehaka. The caste
called Andhra which takes up its residence in the outskirts of towns and
cities, also springs up (from the Vaidehakas). Then again the Charmakara,
uniting himself with a woman of Nishada caste, begets the class called
Karavara. From the Chandala again springs up the caste known by the name
of Pandusaupaka whose occupation consists in making baskets and other
things with cleft bamboos. From the union of the Nishada with a woman of
the Vaidehi caste springs one who is called by the name of Ahindaka. The
Chandala begets upon a Saupaka woman, a son that does not differ from the
Chandala in status or occupation. A Nishada woman, by union with a
Chandala, brings forth a son who lives in the outskirts of villages and
towns. Indeed, the members of such a caste live in crematoria and are
regarded by the very lowest orders as incapable of being numbered among
them. Thus to these mixed castes spring up from improper and sinful union
of fathers and mothers belonging to different castes. Whether they live
in concealment or openly, they should be known by their occupations. The
duties have been laid down in the scriptures for only the four principal
orders. As regards the others the scriptures are entirely silent. Among
all the orders, the members of those castes that have no duties assigned
to them by the scriptures, need have no fears as to what they do (to earn
their livelihood). Persons unaccustomed to the performance or for whom
sacrifices have not been laid down, and who are deprived of the company
and the instructions of the righteous whether numbered among the four
principal orders or out of their pale, by uniting themselves with women
of other castes, led not by considerations of righteousness but by
uncontrolled lust, cause numerous mixed castes to come into existence
whose occupations and abodes depend on the circumstances connected with
the irregular unions to which they owe their origin. Having recourse to
spots where four roads meet, or crematoria, or hills and mountains, or
forests and trees, they build their habitations there. The ornaments they
wear are made of iron. Living in such places openly, they betake
themselves to their own occupations to earn their livelihood. They may be
seen to live in this way, adorning their persons with ornaments and
employed in the task of manufacturing diverse kinds of domestic and other
utensils. Without doubt, by assisting kine and Brahmanas, and practising
the virtues of abstention from cruelty, compassion, truthfulness of
speech, and forgiveness, and, if need be, by preserving others by laying
down their very lives, persons of the mixed castes may achieve success. I
have no doubt, O chief of men, that these virtues become the causes of
their success. He that is possessed of intelligence, should, taking
everything into consideration, beget offspring according to the
ordinances of the scriptures, upon woman that have been declared proper
or fit for him. A son begotten upon a women belonging to a degraded
caste, instead of rescuing the sire, brings him to grief even as a heavy
weight brings to grief a swimmer desirous of crossing water. Whether a
man happens to be possessed of learning or not, lust and wrath are
natural attributes of humanity in this world. Women, therefore, may
always be seen to drag men into the wrong path. This natural disposition
of women is such that man's contact with her is productive of misery to
him. Hence, men possessed of wisdom do not suffer themselves to be
excessively attached to women.'

"Yudhishthira said, 'There are men who belong to the mixed castes, and
who are of very impure birth. Though presenting the features of
respectability, they are in reality disrespectable. In consequence of
these external aspects we may not be able to know the truth about their
birth. Are there any signs, O grandsire, by which the truth may be known
about the origin of such men?"



SECTION XLIX

"Bhishma said, 'A person that is born of an irregular union presents
diverse features of disposition. One's purity of birth, again, is to be
ascertained from one's acts which must resemble the acts of those who are
admittedly good and righteous. A disrespectable behaviour, acts opposed
to those laid down in the scriptures, crookedness and cruelty, and
abstention from sacrifices and other spiritual acts that lead to merit,
proclaim one's impurity of origin. A son receives the disposition of
either the sire or the mother. Sometimes he catches the dispositions of
both. A person of impure birth can never succeed in concealing his true
disposition. As the cub of a tiger or a leopard resembles its sire and
dam in form and in (the matter of) its stripes of spots, even so a person
cannot but betray the circumstance of his origin. However covered may the
course of one's descent be, if that descent happens to be impure, its
character or disposition is sure to manifest itself slightly or largely.
A person may, for purposes of his own, choose to tread on an insincere
path, displaying such conduct as seems to be righteous. His own
disposition, however, in the matter of those acts that he does, always
proclaims whether he belongs to a good order or to a different one.
Creatures in the world are endued with diverse kinds of disposition. They
are, again, seen to be employed in diverse kinds of acts. Amongst
creatures thus employed, there is nothing that is so good or precious as
pure birth and righteous conduct. If a person be born in a low order,
that good understanding which arises from a study of the scriptures fails
to rescue his body from low acts. Absolute goodness of understanding may
be of different degrees. It may be high, middling, or low. Even if it
appears in a person of low extraction, it disappears like autumnal clouds
without producing any consequences. On the other hand, that other
goodness of understanding which, according to its measure, has ordained
the status in which the person has been born, shows itself in his
acts [301]. If a person happens to belong to a superior order but still if
he happens to be divested of good behaviour, he should receive no respect
or worship. One may worship even a Sudra if he happens to be conversant
with duties and be of good conduct. A person proclaims himself by his own
good and acts and by his good or bad disposition and birth. If one's race
of birth happens to be degraded for any reason, one soon raises it and
makes it resplendent and famous by one's acts. For these reasons they
that are endued with wisdom should avoid those women, among these diverse
castes mixed or pure, upon whom they should not beget offspring.'

"Yudhishthira said, 'Do thou discourse to us, O sire, upon the orders and
classes separately, upon different kinds of sons begotten upon different
types of women, upon the person entitled to have them as sons, and upon
their status in life. It is known that disputes frequently arise with
respect to sons. It behoveth thee, O king, to solve the doubts that have
taken possession of our minds. Indeed, we are stupefied with respect to
this subject.'

"Bhishma said, 'The son of one's loins is regarded as one's own self. The
son that is begotten upon one's wife by a person whom one has invited for
the task, is called Niruktaja. The son that is begotten upon one's wife
by somebody without one's permission, is Prasritaja. The son begotten
upon his own wife by a person fallen away from his status is called
Patitaja. There are two other sons, viz., the son given, and the son
made. There is another called Adhyudha. [302] The son born of a maiden in
her father's house is called Kanina. Besides these, there are six kinds
of sons called Apadhwansaja and six others that are Apasadas. These are
the several kinds of sons mentioned in the scriptures, learn, O Bharata!

"Yudhishthira said, 'Who are the six that are called Apadhwansajas? Who
also are the Apasadas? It behoveth thee to explain all these to me in
detail.'

"Bhishma said, 'The sons that a Brahmana begets upon spouses taken from
the three inferior orders, those begotten by a Kshatriya upon spouses
taken from the two orders inferior to his own, O Bharata, and the sons
that a Vaisya begets upon a spouse taken from the one order that is
inferior to his,--are all called Apadhwansajas. They are, as thus
explained, of six kinds. Listen now to me as I tell thee who the
Apasadas, are. The son that a Sudra begets upon a Brahmana woman is
called a Chandala. Begotten upon a Kshatriya woman by a person of the
Sudra order, the son is called a Vratya. He who is born of a Vaisya woman
by a Sudra father is called a Vaidya. These three kinds of sons are
called Apasadas. The Vaisya, by uniting himself with a woman of the
Brahmana order, begets a son that is called a Magadha, while the son that
he gets upon a Kshatriya woman is called a Vamaka. The Kshatriya can
beget but one kind of son upon a woman of a superior order. Indeed, the
son begotten by a Kshatriya upon a Brahmana woman, is called a Suta.
These three also are called Apasadas. It cannot be said, O king, that
these six kinds of sons are no sons.'

"Yudhishthira said, 'Some say that one's son is he that is born in one's
soil. Some, on the other hand, say that one's son is he who has been
begotten from one's seed. Are both these kinds of sons equal? Whore,
again, is the son to be? Do thou tell me this, O grandsire!

"Bhishma said, 'His is the son from whose seed he has sprung. If,
however, the owner of the seed abandons the son born of it, such a son
then becomes his upon whose spouse he has been begotten. The same rule
applies to the son called Adhyudha. He belongs to the person from whose
seed he has taken his birth. If, however, the owner of the seed abandons
him, he becomes the son of the husband of his mother. [303] Know that even
this is what the law declares.'

"Yudhishthira said, 'We know that the son becomes his from whose seed he
has taken birth. Whence does the husband of the woman that brings forth
the son derive his right to the latter? Similarly, the son called
Adhyudha should be known to be the son of him from whose seed he has
sprung. How can they be sons of others by reasons of the engagement about
owning and rearing them having been broken?'

"Bhishma said, 'He who having begotten a son of his own loins, abandons
him for some reason or other, cannot be regarded as the sire of such a
son, for vital seed only cannot create sonship. Such a son must be held
to belong to the person who owns the soil. When a man, desiring to have a
son, weds a girl quick with child, the son born of his spouse must belong
to him, for it is the fruit of his own soil. The person from whose vital
seed the son has sprung can have no right to such a son. The son that is
born in one's soil but not begotten by the owner, O chief of Bharata's
race, bears all the marks of the sire that has actually begotten him (and
not the marks of one that is only the husband of his mother). The son
thus born is incapable of concealing the evidences that physiognomy
offers. He is at once known by eyesight (to belong to another). [304] As
regards the son made, he is sometimes regarded as the child of the person
who has made him a son and so brings him up. In his case, neither the
vital seed of which he is born nor the soil in which he is born, becomes
the cause of sonship.'

"Yudhishthira said, 'What kind of a son is that who is said to be a made
son and whose sonship arises from the fact of his being taken and brought
up and in whose case neither the vital seed nor the soil of birth, O
Bharata, is regarded as the cause of sonship?'

"Bhishma said, 'When a person takes up and rears a son that has been cast
off on the road by his father and mother, and when the person thus taking
and rearing him fails to find out his parents after search, he becomes
the father of such a son and the latter becomes what is called his made
son. Not having anybody to own him, he becomes owned by him who brings
him up. Such a son, again, comes to be regarded as belonging to that
order to which his owner or rearer belongs.'

"Yudhishthira said, How should the purificatory rites of such a person be
performed? In whose case what sort of rites are to be performed? With
what girl should he be wedded? Do thou tell me all this, O grandsire!"

"Bhishma said, 'The rites of purification touching such a son should be
performed conformably to the usage of the person himself that raises him,
for, cast off by his parents, such a son obtains the order of the person
that takes him and brings him up. Indeed, O thou of unfading glory, the
rearer should perform all the purificatory rites with respect to such a
son according to the practices of the rearer's own race and kinsmen. As
regards the girl also, O Yudhishthira, that should be bestowed in
marriage upon such a son, who belongs to the order of the rearer himself,
All this is to be done only when the order of son's true mother cannot be
ascertained. Among sons, he that is born of a maiden and he that is born
of a mother that had conceived before her marriage but had brought him
fourth subsequent to that are regarded as very disgraceful and degraded.
Even those two, however, should receive the same rites of purification
that are laid down for the sons begotten by the father in lawful wedlock.
With respect to the son that becomes his sire's in consequence of his
birth in the sire's soil and of those sons that are called Apasadas and,
those conceived by the spouse in her maidenhood but brought forth after
marriage, Brahmanas and others should apply the same rites of
purification that hold good for their own orders. These are the
conclusions that are to be found in the scriptures with respect to the
different orders. I have thus told thee everything appertaining to thy
questions. What else dost thou wish to hear?"



SECTION L

"Yudhishthira said, 'What is the nature of the compassion or pity that is
felt at the sight of another's woe? What is the nature of that compassion
or sympathy that one feels for another in consequence of one's living in
the companionship of that other? What is the nature (and degree) of the
high blessedness that attaches to kine? It behoveth thee, O grandsire, to
expound all this to me.'

"Bhishma said, 'I shall, in this connection, O thou of great effulgence,
recite to thee an ancient narrative of a conversation between Nahusha and
the Rishi Chyavana. In days of yore O Chief of Bharata's race, the great
Rishi Chyavana of Bhrigu's race, always observant of high vows, became
desirous of leading for some time the mode of life called Udavasa and set
himself to commence it. Casting off pride and wrath and joy and grief,
the ascetic, pledging himself to observe that vow, set himself to live
for twelve years according to the rules of Udavasa. The Rishi inspired
all creatures with a happy trust. And he inspired similar confidence in
all creatures living in water. The puissant ascetic resembled the Moon
himself in his behaviour to all. Bowing unto all the deities and having
cleansed himself of all sins, he entered the water at the confluence of
the Ganga and the Yamuna, and stood there like an inanimate post of wood.
Placing his head against it, he bore the fierce and roaring current of
the two streams united together,--the current whose speed resembled that
of the wind itself. The Ganga and the Yamuna, however, and the other
streams and lakes, whose waters unite together at the confluence at
Prayaga, instead of afflicting the Rishi, went past him (to show him
respect). Assuming the attitude of a wooden post, the great Muni
sometimes laid himself down in the water and slept at ease. And
sometimes, O chief of Bharata's race, the intelligent sage stood in an
erect posture. He became quite agreeable unto all creatures living in
water. Without the least fear, all these used to smell the Rishi's lips.
In this way, the Rishi passed a long time at that grand confluence of
waters. One day some fishermen came there. With nets in their hands, O
thou of great effulgence, those men came to that spot where the Rishi
was. They were many in number and all of them were bent upon catching
fish. Well-formed and broad-chested, endued with great strength and
courage and never returning in fear from water, those men who lived upon
the earnings by their nets, came to that spot, resolved to catch fish.
Arrived at the water which contained many fish, those fishermen, O chief
of the Bharatas, tied all their nets together. Desirous of fish, those
Kaivartas, many in number united together and surrounded a portion of the
waters of the Ganga and the Yamuna with their nets. Indeed, they then
cast into water their net which was made of new strings, capable of
covering a large space, and endued with sufficient length and breadth.
All of them, getting into the water, then began to drag with great force
that net of theirs which was very large and had been well-spread over a
large space. All of them were free from fear, cheerful, and fully
resolved to do one another's bidding. They had succeeded in enmeshing a
large number of fish and other aquatic animals. And as they dragged their
net, O king, they easily dragged up Chyavana the son of Bhrigu along with
a large number of fish. His body was overgrown with the river moss. His
beard and matted locks had become green. And all over his person could be
seen conchs and other molluscs attached with their heads. Beholding that
Rishi who was well-conversant with the Vedas dragged up by them from
water, all the fishermen stood with joined palms and then prostrated
themselves on the ground and repeatedly bent their heads. Through fear
and pain caused by the dragging of the net, and in consequence of their
being brought upon land, the fish enmeshed in the net yielded up their
lives. The ascetic, beholding that great slaughter of fishes, became
filled with compassion and sighed repeatedly.'

"The fishermen said, 'We have committed this sin (of dragging thy sacred
self from water) through ignorance. Be gratified with us! What wish of
thine shall we accomplish? Command us, O great ascetic!'

"Bhishma continued, 'This addressed by them, Chyauana, from among that
heap of fishes around him, said, 'Do ye with concentrated attention hear
what my most cherished wish is. I shall either die with these fishes or
do ye sell me with them. I have lived with them for a long time within
the water. I do not wish to abandon them at such a time.' When he said
these words unto them, the fishermen became exceedingly terrified. With
pale faces they repaired to king Nahusha and informed him of all that had
taken place.'"



SECTION LI

"Bhishma said, 'King Nahusha hearing the pass to which Chyavana was
reduced, quickly proceeded to that spot accompanied by his ministers and
priest. Having cleansed himself duly, the king, with joined palms and
concentrated attention, introduced himself unto the high-souled Chyavana.
The king's priest then worshipped with due ceremonies that Rishi, O
monarch, who was observant of the vow of truth and endued with a high
soul, and who resembled a god himself (in splendour and energy).'

"Nahusha said, 'Tell me, O best of regenerate persons, what act shall we
do that may be agreeable to thee? However difficult that act may be,
there is nothing, O holy one, that I shall not be able to accomplish at
thy bidding.'

"Chyavana said, 'These men that live by catching fish have all been tried
with labour. Do thou pay them the price that may be set upon me along
with the value of these fish.'

"Nahusha said, 'Let my priest give unto these Nishadas a thousand coins
as a price for purchasing these sacred one as he himself has commanded.'

"Chyavana said, 'A thousand coins cannot represent my price. The question
depends upon your discretion. Give them a fair value, settling with thy
own intelligence what it should be.'

"Nahusha said, 'Let, O learned Brahmana, a hundred thousand coins be
given unto these Nishadas. Shall this be thy price, O holy one, or dost
think otherwise?'

"Chyavana said, 'I should not be purchased for a hundred thousand coins,
O best of monarchs! Let a proper price be given unto them. Do thou
consult with thy ministers.'

"Nahusha said, 'Let my priest give unto these Nishadas a crore of coins.
If even this does not represent thy price, let more be paid unto them.'

"Chyavana said, 'O king, I do not deserve to be purchased for a crore of
coins or even more. Let that price be given unto those men which would be
fair or proper. Do thou 'consult with the Brahmanas.'

"Nahusha said, 'Let half of my kingdom or even the whole be given away
unto these Nishadas. I think that would represent thy price. What,
however, dost thou think, O regenerate one?'

"Chyavana said, 'I do not deserve to be purchased with half thy kingdom
or even the whole of it, O king! Let thy price which is proper be given
unto these men. Do thou consult with the Rishis.'

"Bhishma continued, 'Hearing these words of the great Rishi, Nahusha
became afflicted with great grief. With his ministers and priest he began
to deliberate on the matter. There then came unto king Nahusha an ascetic
living in the woods and subsisting upon fruit and roots and born of a
cow. That best of regenerate persons, addressing the monarch, O king,
said these words, 'I shall soon gratify thee. The Rishi also will be
gratified. I shall never speak an untruth.--no, not even in jest, what
then need I say of other occasions? Thou shouldst, without any scruple,
do what I bid thee.'

"Nahusha said, 'Do thou, O illustrious one, say what the price is of that
great Rishi of Bhrigu's race. O, save me from this terrible pass, save my
kingdom, and save my race! If the holy Chyavana became angry, he would
destroy the three worlds: what need I say them of my poor self who is
destitute of penances and who depends only upon the might of his arm? O
great Rishi, do thou become the raft unto us that have all fallen into a
fathomless ocean with all our counsellors and our priest! Do thou settle
what the price should be of the Rishi.'

"Bhishma said, 'Hearing these words of Nahusha, the ascetic born of a cow
and endued with great energy spoke in this strain, gladdening the monarch
and all his counsellors, 'Brahmanas, O king, belong to the foremost of
the four orders. No value, however great, can be set upon them. Cows also
are invaluable. Therefore, O chief of men, do thou regard a cow as the
value of the Rishi.' Hearing these words of the great Rishi, Nahusha
became, O king, filled with joy along with all his counsellors and
priest. Proceeding then to the presence of Bhrigu's son, Chyavana, of
rigid vows, h e addressed him thus, O monarch, for gratifying him to the
best of his ability.'

'Nahusha said, 'Rise, rise, O regenerate Rishi, thou hast been purchased.
O son of Bhirgu, with a cow as thy price. O foremost of righteous
persons, even this, I think, is thy price.'

"Chyavana said. 'Yes, O king of kings, I do rise up. I have been properly
purchased by thee, O sinless one! I do not, O thou of unfading glory, see
any wealth that is equal to kine. To speak of kine, to hear others speak
of them, to make gifts of kine, and to see kine, O king, are acts that
are all applauded, O hero, and that are highly auspicious and
sin-cleansing. Kine are always the root of prosperity. There is no fault
in kine. Kine always afford the best food, in the form of Havi, unto the
deities. The sacred Mantras, Swaha and Vashat, are always established
upon kine. Kine are the chief conductresses of sacrifices. They
constitute the mouth of sacrifice. They bear and yield excellent and
strength-giving nectar. They receive the worship of all the worlds and
are regarded as the source of nectar. On earth, kine resemble fire in
energy and form. Verily, kine represent high energy, and are bestowers of
great happiness upon all creatures. That country where kine, established
by their owners, breathe fearlessly, shines in beauty. The sins, also of
that country are all washed off. Kine constitute the stairs that lead to
heaven. Kine are adorned in heaven itself. Kine are goddesses that are
competent to give everything and grant every wish. There is nothing else
in the world that is so high or so superior!' [305]

"Bhishma continued, "Even this is what I say unto thee on the subject of
the glory and superiority of kine, O chief of Bharata's race. I am
competent to proclaim a part only of the merits that attach to kine. I
have not the ability to exhaust the subject!'

"Then Nishadas said, 'O ascetic, thou hast seen us and hast also spoken
with us. It has been said that friendship with those that are good,
depends upon only seven words [306]. Do thou then, O lord, show us thy
grace. The blazing sacrificial fire eats all the oblations of clarified
butter poured upon it. Of righteous soul, and possessed of great energy
thou art among men, a blazing fire in energy. We propitiate thee, O thou
of great learning! We surrender ourselves to thee. Do thou, for showing
us favour, take back from us this cow.'

"Chyavana said, 'The eye of a person that is poor or that has fallen into
distress, the eye of an ascetic, or the eye of a snake of virulent
poison, consumes a man with his very roots, even as a fire that, blazing
up with the assistance of the wind, consumes a stack of dry grass or
straw. I shall accent the cow that ye desire to present me. Ye fishermen,
freed from every sin, go ye to heaven without any delay, with these
fishes also that ye have caught with your nets.'

"Bhishma continued, 'After this, in consequence of the energy of the
great Rishi of cleansed soul, those fishermen along with all those fish
through virtue of those words that he had uttered, proceeded to heaven.
King Nahusha, beholding the fishermen ascending to heaven with those
fishes in their company, became filled with wonder, O chief of Bharata's
race. After this, the two Rishis, viz., the one born of a cow and the
other who was Chyavana of Bhrigu's race, gladdened king Nahusha by
granting him many boons. Then king Nahusha of great energy, that lord of
all the earth, filled with joy, O best of the Bharatas, said,
'Sufficient!' Like unto a second Indra, the chief of the celestials, he
accepted the boon about his own steadiness in virtue. The Rishis having
granted him the boon, the delighted king worshipped them both with great
reverence. As regards Chyavana, his vow having been completed, he
returned to his own asylum. The Rishi that had taken his birth from the
cow, and who was endued with great energy, also proceeded to his own
retreat. The Nishadas all ascended to heaven as also the fishes they had
caught, O monarch. King Nahusha, too, having obtained those valuable
boons, entered his own city. I have thus, O son, told thee everything
respecting what thou hadst asked me. The affection that is generated by
the sight alone of others as also by the fact of living with them, O
Yudhishthira, and the high-blessedness of kine too, and the ascertainment
of true righteousness, are the topics upon which I have discoursed. Tell
me, O hero what else is in thy breast.'"



SECTION LII

"Yudhishthira said, 'O thou of great wisdom, a doubt I have that is very
great and that is as vast as the ocean itself. Listen to it, O
mighty-armed one and having learnt what it is, it behoves thee to explain
it unto me. I have a great curiosity with respect to Jamadagni's son, O
lord, viz., Rama, that foremost of all righteous persons. It behoveth
thee to gratify that curiosity. How was Rama born who was endued with
prowess incapable of being baffled? He belonged by birth to a race of
regenerate Rishis. How did he become a follower of Kshatriya practices?
Do thou, then, O king, recite to me in detail the circumstances of Rama's
birth. How also did a son of the race of Kusika who was Kshatriya become
a Brahmana? Great, without doubt, was the puissance of the high-souled
Rama, O chief of men, as also of Viswamitra. Why did the grandson of
Richika instead of his son become a Kshatriya in conduct? Why also did
the grandson of Kusika and not his son become a Brahmana? Why did such
untoward incidents overtake the grandsons of both, instead of their sons?
It behoveth thee to explain the truth in respect of these circumstances.'

"Bhishma said, 'In this connection is cited an old history of the
discourse between Chyavana and Kusika, O Bharata! Endued with great
intelligence, Chyavana of Bhrigu's race, that best of ascetics beheld
(with his spiritual eye) the stain that would affect his own race (in
consequence of some descendant of his becoming wedded to Kshatriya
practice). Reflecting upon the merits and faults of that incident, as
also its strength and weakness, Chyavana endued with wealth of asceticism
became desirous of consuming the race of the Kusikas (for it was from
that race that the stain of Kshatriya practices would, he knew, affect
his own race). Repairing then to the presence of king Kusika, Chyavana
said unto him, 'O sinless one, the desire has arisen in my heart of
dwelling with thee for some time.'

"Kusika said, 'O holy one, residence together is an act which the learned
ordain for girls when these are given away. They that are endued with
wisdom always speak of the practice in such connection only. O Rishi
endued with wealth of asceticism, the residence which thou seekest with
me is not sanctioned by the ordinance. Yet, however opposed to the
dictates of duty and righteousness, I shall do what thou mayst be pleased
to command.'

"Bhishma continued, 'Ordering a seat to be placed for the great ascetic
Chyavana, king Kusika, accompanied by his wife, stood in the presence of
the ascetic. Bringing a little jar of water, the king offered him water
for washing his feet. He then, through his, servants, caused all the
rites to be duly performed in honour of his high-souled guest. The
high-souled Kusika, who was observant of restraints and vows, then
cheerfully presented, according to due forms, the ingredients consisting
of honey and the other things, to the great Rishi and induced him to
accept the same. Having welcomed and honoured the learned Brahmana in
this way, the king once more addressed him and said, 'We two await thy
orders! Command us what we are to do for thee, O holy one! If it is our
kingdom or wealth or kine, O thou of rigid vows, or all articles that are
given away in sacrifices, which thou wantest, tell us the word, and we
shall bestow all upon thee! This palace, the kingdom, this seat of
justice, await thy pleasure. Thou art the lord of all these! Do thou rule
the earth! As regards myself, I am completely dependent upon thee.'
Addressed in these words by the king, Chyavana of Bhrigu's race, filled
with great delight, said unto Kusika these words in reply.'

"Chyavana said, 'I do not, O king, covet thy kingdom, nor thy wealth, nor
the damsels thou hast, nor thy kine, nor thy provinces, nor articles
needed for sacrifice. Do thou listen to me. If it pleases thee and thy
wife, I shall commence to observe a certain vow. I desire thee and thy
wife to serve me during that period without any scruples. Thus addressed
by the Rishi, the king and the queen became filled with joy, O Bharata,
and answered him, saving, 'Be it so, O Rishi!' Delighted with the Rishi's
words, the king led him into an apartment of the palace. It was an
excellent one, agreeable to see. The king showed him everything in that
room. And the king said. 'This, O holy one, is thy bed. Do thou live here
as thou pleasest! O thou that art endued with wealth of asceticism,
myself and my queen shall strive our best to give thee every comfort and
every pleasure.' While they were thus conversing with each other, the sun
passed the meridian. The Rishi commanded the king to bring him food and
drink, King Kusika, bowing unto the Rishi, asked him, saying, 'What kind
of food is agreeable to thee? What food, indeed, shall be brought for
thee?' Filled with delight, the Rishi answered that rule of men, O
Bharata, saying, 'Let food that is proper be given to me.' Receiving
these words with respect, the king said, 'So be it!' and then offered
unto the Rishi food of the proper kind. Having finished his meals, the
holy Chyavana, conversant with every duty, addressed the king and the
queen, saying, 'I desire to slumber. O puissant one, sleep hinders me
now.' Proceeding thence to a chamber that had been prepared for him, that
best of Rishis then laid himself down upon a bed. The king and the queen
sat themselves down. The Rishi said to them, 'Do not, while I sleep,
awake me. Do ye keep yourselves awake and continually press my feet as
long as I sleep.' Without the least scruple, Kusika, conversant with
every duty, said, 'So be it!' Indeed, the king and the queen kept
themselves awake all night, duly engaged in tending and serving the Rishi
in the manner directed. The royal couple, O monarch accomplished the
Rishi's bidding with earnestness and attention. Meanwhile the holy
Brahmana, having thus laid his commands upon the king, slept soundly,
without changing his posture or turning even once, for a space of one and
twenty days. The king, O delighter of the Kurus, foregoing all food,
along with his wife, sat joyfully the whole time engaged in tending and
serving the Rishi. On the expiration of one and twenty days, the son of
Bhrigu rose of his own accord. The great ascetic then went out of the
room, without accosting them at all. Famished and toil-worn the king and
the queen followed him, but that foremost of Rishis did not deign to cast
a single glance upon any of them. Proceeding a little way, the son of
Bhrigu disappeared in the very sight of the royal couple (making himself
invisible by his Yoga-power). At this, the king, struck with grief, fell
down on the earth. Comforted, he rose up soon, and accompanied by his
queen, the monarch, possessed of great splendour, began to search
everywhere for the Rishi.'



SECTION LIII

"Yudhishthira said, 'After the Rishi had disappeared, what did the king
do and what also did highly-blessed spouse do? Tell me this, O grandsire!'

"Bhishma said, 'Having lost sight of the Rishi, the king, overwhelmed
with shame, toil-worn and losing his senses, returned to his palace,
accompanied by his queen. Entering his mansion in a cheerless mood, he
spoke not a word with any one. He thought only of that conduct of
Chyavana. With a despairing heart he then proceeded to his chamber. There
he saw the son of Bhrigu stretched as before on his bed. Beholding the
Rishi there, they wondered much. Indeed, they began to reflect upon that
very strange incident. The sight of the Rishi dispelled their fatigue.
Taking their seats once more by his side, they again set themselves to
gently press his feet as before. Meanwhile, the great ascetic continued
to sleep soundly as before. Only, he now lay on another side. Endued with
great energy, he thus passed another period measured by one and twenty
day. Agitated by their fears, the royal couple showed no change in their
attitude or sentiment towards the Rishi. Awaking then from his slumber,
the ascetic addressed the king and the queen, saying, 'Do ye rub my body
with oil. I wish to have a bath.' Famishing and toil-worn though they
were they readily assented, and soon approached the Rishi with a costly
oil that had been prepared by boiling it a hundred times. While the Rishi
was seated at his ease, the king and the queen, restraining speech,
continued to rub him. Endued with high ascetic merit the son of Bhrigu
did not once utter the word 'Sufficient.' Bhrigu's son, however, saw that
the royal couple were totally unmoved. Rising up suddenly, he entered the
bathing chamber. The diverse article necessary for a bath and such as
were fit for a king's use, were ready there. Without honouring, however,
any of those articles by appropriating them to his use, the Rishi once
more disappeared there and then by his Yoga-power, in the very sight of
king Kusika (and his spouse). This, however, O chief of the Bharatas,
failed to disturb the equanimity of the royal couple. The next time the
puissant Rishi was seen seated, after a bath on the throne. Indeed, it
was from that place that he then showed himself to the king and the
queen, O delighter of the Kurus. With a cheerful face, king Kusika,
together with his wife, then offered the Rishi cooked food with great
reverence. Endued with wisdom, and with heart totally unmoved, Kusika
made this offer. 'Let the food be brought' were the words that were then
uttered by the ascetic. Assisted by his spouse, the king soon brought
thither the food. There were diverse kinds of meat and different
preparations also thereof. There was a great variety of vegetables also
and pot-herbs. There were juicy cakes too among those viands, and several
agreeable kinds of confectionery, and solid preparations of milk. Indeed,
the viands offered presented different kinds of taste. Among them there
was also some food--the produce of the wilderness--such as ascetics liked
and took. Diverse agreeable kinds of fruit, fit to be eaten by kings,
were also there. There were Vadaras and Ingudas and Kasmaryas and
Bhallatakas. Indeed, the food that was offered contained such things as
are taken by persons leading a domestic mode of life as also such things
as are taken by denizens of the wilderness. Through fear of the Rishi's
curse, the king had caused all kinds of food to be collected and dressed
for his guest. All this food, brought from the kitchen, was placed before
Chyavana. A seat was also placed for him and a bed too was spread. The
viands were then caused to be covered with white cloths. Soon, however,
Chyavana of Bhrigu's race set fire to all the things and reduced them to
ashes. Possessed of great intelligence, the royal couple showed no wrath
at this conduct of the Rishi, who once more, after this made himself
invisible before the very eyes of the king and the queen. The Royal sage
Kusika thereupon stood there in the same posture for the whole night,
with his spouse by his side, and without speaking a word. Endued with
great prosperity, he did not give way to wrath. Every day, good and pure
food of diverse kinds, excellent beds, abundant articles needed for bath,
and cloths of various kinds, were collected and kept in readiness in the
palace for the Rishi. Indeed, Chyavana failed to notice any fault in the
conduct of the king. Then the regenerate Rishi, addressing king Kusika,
said unto him, 'Do thou with thy spouse, yoke thyself unto a car and bear
me on it to whichever place I shall direct.' Without the least scruple,
the king answered Chyavana endued with wealth of asceticism, saying, 'So
be it!' and he further enquired of the Rishi, asking, 'Which car shall I
bring? Shall it be my pleasure-car for making progress of pleasure, or,
shall it be my battle-car? Thus addressed by the delighted and contented
monarch, the ascetic said unto him, 'Do thou promptly equip that car of
thine with which thou penetratest into hostile cities. Indeed that
battle-car of thine, with every weapon, with its standard and flags, its
darts and javelins and golden columns and poles, should be made ready.
Its rattle resembles the tinkling of bells. It is adorned with numerous
arches made of pure gold. It is always furnished with high and excellent
weapons numbering by hundreds!' The king said, 'So be it!' and soon
caused his great battle-car to be equipped. And he yoked his wife thereto
on the left and his own self on the right. And the king placed on the
car, among its other equipments, the goad which had three handles and
which had a point at once hard as the thunderbolt and sharp as the
needle. [307] Having placed every requisite upon the car, the king said
unto the Rishi, 'O holy one, whither shall the car proceed? O, let the
son of Bhrigu issue his command! This thy car shall proceed to the place
which thou mayst be pleased to indicate.' Thus addressed the holy man
replied unto the king, saying, 'Let the car go hence, dragged slowly,
step by step. Obedient to my will, do ye two proceed in such a way that I
may not feel any fatigue, I should be borne away pleasantly, and let all
thy people see this progress that I make through their midst. Let no
person that comes to me, as I proceed along the road, be driven away. I
shall make gifts of wealth unto all. Unto them amongst the Brahmanas that
may approach me on the way, I shall grant their wishes and bestow upon
all of them gems and wealth without stint. Let all this be accomplished,
O king, and do not entertain any scruples.' Hearing these words of the
Rishi, the king summoned his servants and said, 'Ye should, without any
fear, give away whatever the ascetic will order.' Then jewels and gems in
abundance, and beautiful women, and pairs of sheep, and coined and
uncoined gold, and huge elephants resembling hills or mountain summits,
and all the ministers of the king, began to follow the Rishi as he was
borne away on that car. Cries of 'Oh' and 'Alas' arose from every part of
the city which was plunged in grief at that extraordinary sight. And the
king and the queen were suddenly struck by the Rishi with that goad
equipped with sharp point. Though thus struck on the back and the cheeks,
the royal couple still showed no sign of agitation. On the other hand,
they continued to bear the Rishi on as before. Trembling from head to
foot, for no food had passed their lips for fifty nights, and exceedingly
weak, the heroic couple somehow succeeded in dragging that excellent car.
Repeatedly and deeply cut by the goad, the royal couple became covered
with blood. Indeed, O monarch, they then looked like a couple of Kinsuka
trees in the flowering season. The citizens, beholding the plight to
which their king and queen had been reduced, became afflicted with great
grief. Filled with fear at the prospect of the curse of the Rishi, they
kept silent under their misery. Gathering in knots they said unto each
other, 'Behold the might of penances! Although all of us are angry, we
are still unable to look at the Rishi! Great is the energy of the holy
Rishi of cleaned soul! Behold also the endurance of the king and his
royal spouse! Though worn out with toil and hunger, they are still
bearing the car! The son of Bhrigu notwithstanding the misery he caused
to Kusika and his queen, failed to mark any sign of dissatisfaction or
agitation in them.'

"Bhishma continued, 'The perpetuator of Bhrigu's race beholding the king
and the queen totally unmoved, began to give away very largely (wealth
obtained from the king's treasury) as if he were a second Lord of
Treasures. At this act also, king Kusika Showed no mark of
dissatisfaction. He did as the Rishi commanded (in the matter of those
gifts). Seeing all this, that illustrious and best of ascetics became
delighted. Coming down from that excellent car, he unharnessed the royal
couple. Having freed them, he addressed them duly. Indeed, the son of
Bhrigu, in a soft, deep, and delighted voice, said, 'I am ready to give
an excellent boon unto you both!' Delicate as they were, their bodies had
been pierced with the goad. That best of ascetics, moved by affection,
softly touched them with his hands whose healing virtues resembled those
of nectar itself, O chief of the Bharatas. Then the king answered, 'My
wife and I have felt no toil!' Indeed, all their fatigue had been
dispelled by the puissance of the Rishi, and hence it was that the king
could say so unto the Rishi. Delighted with their conduct, the
illustrious Chyavana said unto them, 'I have never before spoken an
untruth. It must, therefore, be as I have said. This spot on the banks of
the Ganga is very delightful and auspicious. I shall, observant of a vow,
dwell for a little while here, O king! Do thou return to thy city. Thou
are fatigued! Thou shalt come again. Tomorrow, O king, thou shalt,
returning with thy spouse, behold me even here. Thou shouldst not give
way to wrath or grief. The time is come when thou shalt reap a great
reward! That which is coveted by thee and which is in thy heart shall
verily be accomplished.' Thus addressed by the Rishi, king Kusika, with a
delighted heart, replied unto the Rishi in these words of grave import,
'I have cherished no wrath or grief, O highly-blessed one! We have been
cleansed and sanctified by thee, O holy one! We have once more become
endued with youth. Behold our bodies have become exceedingly beautiful
and possessed of great strength. I do not any longer see those wounds and
cicatrices that were caused by thee on our persons with thy goad. Verily,
with my spouse, I am in good health. I see my goddess become as beautiful
in body as an Apsara. Verily, she is endued with as much comeliness and
splendour as she had ever been before. All this, O great ascetic, is due
to thy grace. Verily, there is nothing astonishing in all this, O holy
Rishi of puissance ever unbaffled.' Thus addressed by the king, Chyavana
said unto him, 'Thou shalt, with thy spouse, return hither tomorrow, O
monarch!' With these words, the royal sage Kusika was dismissed. Saluting
the Rishi, the monarch, endued with a handsome body, returned to his
capital like unto a second chief of the celestials. The counsellors then,
with the priest, came out to receive him. His troops and the dancing
women and all his subjects, also did the same. Surrounded by them all,
king Kusika, blazing with beauty and splendour, entered his city, with a
delighted heart, and his praises were hymned by bards and encomiasts.
Having entered his city and performed all his morning rites, he ate with
his wife. Endued with great splendour, the monarch then passed the night
happily. Each beheld the other to be possessed anew of youth. All their
afflictions and pains having ceased, they beheld each other to resemble a
celestial. Endued with the spendour they had obtained as a boon from that
foremost of Brahmanas, and possessed as they were of forms that were
exceedingly comely and beautiful, both of them passed a happy night in
their bed. Meanwhile, the spreader of the feats of Bhrigu's race, viz.,
the Rishi possessed of the wealth of penances, converted, by his
Yoga-power, that delightful wood on the bank of the Ganga into a retreat
full of wealth of every kind and adorned with every variety of jewels and
gems in consequence of which it surpassed in beauty and splendour the
very abode of the chief of the celestials."



SECTION LIV

"Bhishma said, 'When that night passed away, the high-souled king Kusika
awoke and went through his morning rites. Accompanied by his wife he then
proceeded towards that wood which the Rishi had selected for his
residence. Arrived there, the monarch saw a palatial mansion made
entirely of gold. Possessed of a thousand columns each of which was made
of gems and precious stones, it looked like an edifice belonging to the
Gandharvas. [308] Kusika beheld in every part of that structure evidences
of celestial design. And he beheld hills with delightful valleys, and
lakes with lotuses on their bosom; and mansions full of costly and
curious articles, and gateways and arches, O Bharata. And the king saw
many open glades and open spots carpeted with grassy verdure, and
resembling level fields of gold. And he saw many Sahakaras adorned with
blossoms, and Ketakas and Uddalakas, and Dhavas and Asokas, and
blossoming Kundas, and Atimuktas. And he saw there many Champakas and
Tilakas and Bhavyas and Panasas and Vanjulas and Karnikaras adorned with
flowers. And the king beheld many Varanapushpas and the creepers called
Ashtapadika all clipped properly and beautifully. [309] And the king
beheld trees on which lotuses of all varieties bloomed in all their
beauty, and some of which bore flowers of every season. And he noticed
also many mansions that looked like celestial cars or like beautiful
mountains. And at some places, O Bharata, there were tanks and lakes full
of cool water and at others were those that were full of warm or hot
water. And there were diverse kinds of excellent seats and costly beds,
and bedsteads made of gold and gems and overlaid with cloths and carpets
of great beauty and value. Of comestible there were enormous quantities,
well-dressed and ready for use. And there were talking parrots and
she-parrots and Bhringarajas and Kokilas and Catapatras with Koyashtikas
and Kukkubhas, and peacocks and cocks and Datyuhas and Jivajivakas and
Chakoras and monkeys and swans and Sarasas and Chakravakas. [310] Here and
there he beheld bevies of rejoicing Apsaras and conclaves of happy
Gandharvas, O monarch. And he beheld other Gandharvas at other places
rejoicing with their dear spouses. The king sometimes beheld these sights
and sometimes could not see them (for they seemed to disappear from
before his eyes). The monarch heard also melodious strains of vocal music
and the agreeable voices of preceptors engaged in lecturing to their
disciples on the Vedas and the scriptures. And the monarch also heard the
harmonious cackle of the geese sporting in the lakes. Beholding such
exceedingly wonderful sights, the king began to reflect inwardly, saying,
'Is this a dream? Or is all this due to an aberration of my mind? Or, is
it all real? O, I have, without casting off my earthly tenement, attained
to the beatitude of heaven! This land is either the sacred country of the
Uttara-Kurus, or the abode, called Amaravati, of the chief of the
celestials! O, what are these wonderful sights that I behold!' Reflecting
in this strain, the monarch at last saw that foremost of Rishis. In that
palace of gold (endued) with columns (made) of jewels and gems, lay the
son of Bhrigu stretched on a costly and excellent bed. With his wife by
his side the king approached with a delighted heart the Rishi as he lay
on that bed. Chyavana, however, quickly disappeared at this, with the bed
itself upon which he lay. The king then beheld the Rishi at another part
of those woods seated on a mat made of Kusa grass, and engaged in
mentally reciting some high Mantras. By his Yoga-power, even thus did
that Brahmana stupefy the king. In a moment that delightful wood, those
bevies of Apsaras, those bands of Gandharvas, those beautiful trees,--all
disappeared. The bank of the Ganga became as silent as usual, and
presented the old aspect of its being covered with Kusa grass and
ant-hills. King Kusika with his wife having beheld that highly wonderful
sight and its quick disappearance also, became filled with amazement.
With a delighted heart, the monarch addressed his wife and said unto her,
'Behold, O amiable one, the various agreeable scenes and sights,
occurring nowhere else, which we two have just witnessed! All this is due
to the grace of Bhrigu's son and the puissance of his penances. By
penances all that becomes attainable which one cherishes in one's
imagination. Penances are superior to even the sovereignty over the three
worlds. By penances well-performed, emancipation itself may be achieved.
Behold, the puissance of the high-souled and celestial Rishi Chyavana
derived from his penances. He can, at his pleasure, create even other
worlds (than those which exist). Only Brahmanas are born in this world to
attain to speech and understanding and acts that are sacred. Who else
than Chyavana could do all this? Sovereignty may be acquired with ease.
But the status of a Brahmana is not so attainable. It was through the
puissance of a Brahmana that we were harnessed to a car like well-broken
animals!' These reflections that passed through the king's brain became
known to Chyavana. Ascertaining the king's thoughts, the Rishi addressed
him and said, 'Come hither quickly!' Thus addressed, the king and the
queen approached the great ascetic, and, bending their heads, they
worshipped him who deserved worship. Uttering a benediction upon the
monarch, the Rishi, possessed of great intelligence, O chief of men,
comforted the king and said, 'Sit down on that seat!' After this, O
monarch, the son of Bhrigu, without guile or insincerity of any kind,
gratified the king with many soft words, and then said, 'O king, thou
hast completely subjugated the five organs of action and the five organs
of knowledge with the mind as their sixth. Thou hast for this come out
unscathed from the fiery ordeal I had prepared for thee. I have been
properly honoured and adored, O son, by thee, O foremost of all persons
possessed of speech. Thou hast no sin, not even a minute one, in thee!
Give me leave, O king, for I shall now proceed to the place I came from.
I have been exceedingly pleased with thee, O monarch! Do thou accept the
boon I am ready to give.'

"Kusika said, 'In thy presence, O holy one, I have stayed like one
staying in the midst of a fire. That I have not yet, O chief of Bhrigu's
race been consumed, is sufficient! Even this is the highest boon that has
been obtained, O delighter of Bhrigu! That thou hast been gratified by
me, O Brahmana, and that I have succeeded in rescuing my race from
destruction, O sinless one, constitute in my case the best boons. This I
regard, O learned Brahmana, as a distinct evidence of thy grace. The end
of my life has been accomplished. Even this is what I regard the very end
of my sovereignty. Even this is the highest fruit of my penances! [311]
If, O learned Brahmana, thou hast been pleased with me, O delighter of
Bhrigu, then do thou expound some doubts which are in my mind!'



SECTION LV

"Chyavana said, 'Do thou accept a boon from me. Do thou also, O chief of
men, tell me what the doubt is that is in thy mind. I shall certainly
accomplish all thy purposes.'

"Kusika said, 'If thou hast been gratified by me, O holy one, do thou
then, O son of Bhrigu, tell me thy object in residing in my palace for
sometime, for I desire to hear it. What was thy object in sleeping on the
bed I assigned thee for one and twenty days continuously, without
changing sides? O foremost of ascetics, what also was thy object, again,
in going out of the room without speaking a single word? Why didst thou,
again, without any ostensible reason, make thyself invisible, and once
more become visible? Why, O learned Brahmana, didst thou again, lay
thyself down on the bed and sleep as before for one and twenty days? For
what reason didst thou go out after thou wert rubbed by us with oil in
view of thy bath? Why also, after having caused diverse kinds of food in
my palace to be collected, didst thou consume them with the aid of fire?
What was the cause of thy sudden journey through my city on the car? What
object hadst thou in view in giving away so much wealth? What was thy
motive in showing us the wonders of the forest created by the
Yoga-puissance? What indeed was thy motive for showing, O great ascetic,
so many palatial mansions made of gold and so many bedsteads supported on
posts of jewels, and gems? Why also did all these wonders vanish from our
sight? I wish to hear the cause of all this. In thinking of all these
acts of thine, O perpetuator of Bhrigu's race, I became stupefied
repeatedly. I fail to find what the certain motive was which influenced
thee! O thou, that art endued with wealth of penances, I wish to hear the
truth about all those acts of thine in detail.'

"Chyavana said, 'Listen to me as I tell thee in detail the reasons which
had impelled me in all these acts of mine. Asked by thee, O monarch, I
cannot refuse to enlighten thee. In days past, on one occasion, when the
deities had assembled together, the Grandsire Brahman said some words I
heard them, O king, and shall presently repeat them to thee.' In
consequence of a contention between Brahmana and Kshatriya energy, there
will occur an intermixture in my race. [312] Thy grandson, O king, will
become endued with great energy and puissance. Hearing this, I came
hither, resolved to exterminate thy race. Indeed, I came, O Kusika,
seeking the utter extermination of thy race,--in fact, for consuming into
ashes all thy descendants. Impelled by this motive I came to thy palace,
O monarch, and said unto thee, 'I shall observe some vow. Do thou attend
upon me and serve me dutifully. While residing, however, in thy house I
failed to find any laches in thee. It is for that reason, O royal sage,
that thou art still alive, for otherwise thou wouldst have by this time
been numbered with the dead. It was with this resolution that I slept for
one and twenty days in the hope that somebody would awake me before I
arose of my own accord. Thou, however, with thy wife, didst not awaken
me. Even then, O best of kings, I became pleased with thee. Rising from
my bed I went out of the chamber without accosting any of you. I did
this, O monarch, in the hope that thou wouldst ask me and thus I would
have an opportunity of cursing thee. I then made myself invisible, and
again showed myself in the room of thy palace, and, once more betaking
myself to Yoga, slept for one and twenty days. The motive that impelled
me was this. Worn out with toil and hunger you two would be angry with me
and do what would be unpleasant to me. It was from this intention that I
caused thyself and thy spouse to be afflicted with hunger. In thy heart
however, O king, the slightest feeling of wrath or vexation did not rise.
For this, O monarch, I became highly delighted with thee. When I caused
diverse kinds of food to be brought and then set fire to them, I hoped
that thyself with thy wife wouldst give way to wrath at the sight. Even
that act however, of mine was tolerated by thee. I then ascended the car,
O monarch, and addressed thee, saying, 'Do thou with thy wife bear me.'
Thou didst what I bade, without the least scruple, O king! I became
filled with delight at this. The gifts of wealth I made could not provoke
thy anger. Pleased with thee, O king, I created with the aid of my Yoga
puissance that forest which thyself with thy wife didst behold here.
Listen, O monarch, to the object I had. For gratifying thee and thy queen
I caused thee to have a glimpse of heaven. All those things which thou
hast seen in these woods, O monarch, are a foretaste of heaven. O best of
kings, for a little while I caused thee and thy spouse to behold, in even
your earthly bodies, some sights of heaven. All this was done for showing
the puissance of penances and the reward that is in store for
righteousness. The desire that arose in thy heart, O monarch, at the
sight of those delightful objects, is known to me. Thou becamest desirous
of obtaining the status of a Brahmana and the merit of penances, O lord
of Earth, disregarding the sovereignty of the earth, nay, the sovereignty
of very heaven! That Which thou thoughtest, O king, was even this. The
status of a Brahmana is exceedingly difficult to obtain; after becoming a
Brahmana, it is exceedingly difficult to obtain the status of a Rishi;
for even a Rishi it is difficult to become an ascetic! I tell thee that
thy desire will be gratified. From thee, O Kusika, will spring a
Brahmana, who shall be called after thy name. The person that will be the
third in descent from thee shall attain to the status of a Brahmana.
Through the energy of the Bhrigus, thy grandson, O monarch, will be an
ascetic endued with the splendour of fire. He shall always strike all
men, indeed, the inhabitants of the three worlds, with fear. I tell thee
the truth. O royal sage, do thou accept the boon that is now in thy mind.
I shall soon set out on a tour to all the sacred waters. Time is
expiring.'

"Kusika said, 'Even this, O great ascetic, is a high boon, in my case,
for thou hast been gratified by me. Let that take place which thou hast
said. Let my grandson become a Brahmana, O sinless one! Indeed, let the
status of Brahmanahood attach to my race, O holy one. This is the boon I
ask for. I desire to once more ask thee in detail, O holy one! In what
way, O delighter of Bhrigu, will the status of Brahmanahood attach to my
race? Who will be my friend? Who will have my affection and
respect?'" [313]



SECTION LVI

"Chyavana said, 'I should certainly, O chief of men, tell you everything
about the circumstance for which, O monarch, I came hither for
exterminating thy race. This is well-known, O king, that the Kshatriyas
should always have the assistance of the sons of Bhrigu in the matter of
sacrifices. Through an irresistible decree of Destiny, the Kshatriyas and
the Bhargavas will fall out. The Kshatriyas, O king, will slay the
descendants of Bhrigu. Afflicted by an ordinance of fate, they will
exterminate the race of Bhrigu, not sparing even infants in their
mothers' wombs. There will then spring in Bhrigu's race a Rishi of the
name of Urva. Endued with great energy, he will in splendour certainly
resemble fire or the sun. He will cherish such wrath (upon hearing of the
extermination of his race) as will be sufficient to consume the three
worlds. He will be competent to reduce the whole earth with all her
mountains and forests into ashes. For a little while he will quell the
flames of that fiery rage, throwing it into the Mare's mouth that wanders
through the ocean. He will have a son of the name of Richika. The whole
science of arms, O sinless one, in its embodied form will come to him,
for the extermination of the entire Kshatriya race, through a decree of
Destiny. Receiving that science by inward light, he will, by
Yoga-puissance, communicate it to his son, the highly-blessed Jamadagni
of cleansed soul. That tiger of Bhrigu's race will bear that science in
his mind. O thou of righteous soul, Jamadagni will wed a girl, taking her
from thy race, for spreading its glory, O chief of the Bharatas. Having
obtained for wife the daughter of Gadhi and thy grand-daughter, O king
that great ascetic will beget a regenerate son endued with Kshatriya
accomplishments. In thy race will be born a son, a Kshatriya endued with
the virtues of a Brahmana. Possessed of great righteousness, he will be
the son of Gadhi. Known by the name of Viswamitra, he will in energy come
to be regarded as the equal of Vrihaspati himself, the preceptor of the
celestials. The illustrious Richika will grant this son to thy race, this
Kshatriya that will be endued with high penances. In the matter of this
exchange of sons, (viz., a Kshatriya son in the race of Bhrigu and a
Brahamana son in thy race) the cause will be two women. All this will
happen at the command of the grandsire. It will never be otherwise. Unto
one that is third in descent from thee, the status of Brahmanahood will
attach. Thou shalt become a relative (by marriage) of the Bhargavas.'

"Bhishma continued, 'Hearing these words of the high-souled ascetic
Chyavana, king Kusika became filled with joy, and made answer in the
following words, 'Indeed, O best of the Bharatas', he said, 'So be it!'
Endued with high energy, Chyavana once more addressed the king, and urged
him to accept a boon from himself. The king replied, 'Very well.' From
thee, O great ascetic, I shall obtain the fruition of my wish. Let my
race become invested with the status of Brahmanahood, and let it always
set its heart upon righteousness.' The ascetic Chyavana, thus solicited,
granted the king's prayer, and bidding farewell to the monarch, set out
on his intended tour to the sacred waters. I have now told thee
everything, O Bharata, relating to thy questions, viz., how the Bhrigus
and the Kusikas became connected with each other by marriage. Indeed, O
king, everything fell out as the Rishi Chyavana had said. The birth of
Rama (of Bhrigu's race) and of Viswamitra (of Kusika's race) happened in
the way that Chyavana had indicated.'"



SECTION LVII

"Yudhishthira said, 'Hearing thy words I become stupefied, O grandsire!
Reflecting that the earth is now destitute of a very large number of
kings all of whom were possessed of great prosperity, my heart becomes
filled with grief. Having conquered the earth and acquired kingdoms
numbered by hundreds, O Bharata, I turn with grief, O Grandsire, at the
thought of the millions of men I have slaughtered. Alas, what will be the
plight of those foremost ladies who have been deprived by us of husbands
and sons and maternal uncles and brothers? Having slain those Kurus--our
kinsmen, that is, our friends and well-wishers,--we shall have to sink in
hell, beads (hanging) downwards. There is no doubt of this. I desire, O
Bharata, to address my body to severe penances. With that end in view, O
king, I wish to receive instructions from thee.'

"Vaisampayana continued, 'The high-souled Bhishma, hearing these words of
Yudhishthira, reflected upon them acutely with the aid of his
understanding, and addressed Yudhishthira in reply.'

"Bhishma said, 'Hear what I say unto thee. It is exceedingly wonderful,
and constitutes a great mystery. The topic is the object that creatures
obtain after death as the rewards of particular acts or courses of
conduct they follow. One attains to Heaven by penances. By penances one
attains to fame. By penances, O puissant king, one attains to length of
life and all articles of enjoyment. By penances one attains to knowledge,
to science, to health and freedom from disease, beauty of person,
prosperity, and blessedness, O chief of Bharata's race. By penances one
attains to wealth. By observing the vow of taciturnity one succeeds in
bringing the whole world under one's sway. By making gifts one acquires
all kinds of enjoyable articles. By observing the right of Diksha one
acquires birth in a good and high family. Those that spend their lives
subsisting only upon fruits and roots (and avoiding cooked food) succeed
in obtaining kingdom and sovereignty. Those that live upon the leaves of
plants and trees as their food succeed in attaining to heaven. One that
subsists upon water only attains to heaven. By making gifts one simply
increases one's wealth. By serving with reverence one's preceptor one
acquires learning. By performing Sraddhas every day in honour of one's
Pitris (manes), one acquires a large number of children. By observing
Diksha upon potherbs and vegetables, one acquires a large number of kine.
Those that subsist upon grass and straw succeed in attaining to heaven.
By bathing thrice every day with the necessary rites one acquires a large
number of spouses. By drinking water alone one acquires residence in the
regions of Prajapati. The Brahmana, who bathes every day and recites
sacred Mantras in the twilights, becomes possessed of the status of
Daksha himself. By worshipping the deities in a wilderness or desert, one
acquires a kingdom or sovereignty, and by observing the vow of casting
off the body by a long fast, one ascends to Heaven. One possessed of the
wealth of penances and always passing his days in Yoga obtains good beds
and seats and vehicles. Casting off the body by entering a blazing fire,
one becomes an object of reverence in the region of Brahman. Those that
lie on the hard and bare ground acquire houses and beds. Those that
clothe themselves in rags and barks obtain good robes and ornaments. By
avoiding the several agreeable tastes one succeeds in acquiring great
prosperity. By abstaining from meat and fish, one gets long-lived
children. One who passes some time in that mode of life which is called
Udavasa, becomes the very lord of Heaven. The man who speaks the truth, O
best of men, succeeds in sporting happily with the deities themselves. By
making gifts one acquires great fame in consequence of one's high
achievements. By abstention from cruelty one acquires health and freedom
from disease. By serving Brahmanas with reverence one attains to kingdom
and sovereignty, and the high status of a Brahmana. By making gifts of
water and other drinks, one acquires eternal fame in consequence of high
achievements. By making gifts of food one acquires diverse articles of
enjoyment. One who gives peace unto all creatures (by refraining from
doing them any injury), becomes freed from every region. By serving the
deities one obtains a kingdom and celestial beauty. By presenting lights
at places which are dark and frequented by men, one acquires a good
vision. By giving away good and beautiful objects one acquires a good
memory and understanding. By giving away scents and garlands, one
acquires fame that spreads over a large area. Those who abstain from
shaving off their hair and beards succeed in obtaining excellent
children.. By observing fasts and Diksha and baths, O Bharata, for twelve
years (according to the ordinance), one acquires a region that is
superior to that attainable by unreturning heroes. By bestowing one's
daughter on an eligible bridegroom according to the Brahma form, one
obtains, O best of men, male and female slaves and ornaments and fields
and houses. By performing sacrifices and observing fasts, one ascends to
Heaven, O Bharata. The man who gives away fruits and flowers succeeds in
acquiring auspicious knowledge. The man who gives a thousand kine with
horns adorned with gold, succeeds in acquiring heaven. Even this has been
said by the very deities in a conclave in heaven. One who gives away a
Kapila cow with her calf, with a brazen pot of milking with horns adorned
with gold, and possessed of diverse other accomplishments, obtains the
fruition of all his wishes from that cow. Such a person, in consequence
of that act of gift, resides in heaven for as many years as there are
hairs on the body of the cow and rescues in the next world (from the
misery of hell) his sons and grandsons and all his race to the seventh
degree. [314] The regions of the Vasus become attainable to that man who
gives away a cow with horns beautifully decorated with gold, accompanied
with a brazen jar for milking, along with a piece of cloth embroidered
with gold, a measure of sesame and a sum of money as Dakshina. A gift of
kine rescues the giver in the next world then he finds himself falling
into the deep darkness of hell and restrained by his own acts in this
world, like a boat with sails that have caught the air rescuing a person
from being drowned in the sea. He who bestows a daughter according to the
Brahma form upon an eligible person, or who makes a gift of land unto a
Brahmana, or who gives food (to a Brahmana) according to due rites,
succeeds in attaining to the region of Purandara. That man who makes a
gift of a house, equipped with every kind of furniture, unto a Brahmana
given to Vedic studies and possessed of every accomplishment and good
behaviour, acquires residence in the country of the Uttara-Kurus. By
making gifts of draft bullocks, a person acquires the region of the
Vasus. Gifts of gold lead to heaven. Gifts of pure gold lead to greater
merit still. By making a gift of an umbrella one acquires a palatial
mansion. By making a gift of a pair of sandals or shoes one acquires good
vehicles. The reward attached to a gift of cloths is personal beauty, and
by making gifts of scents one becomes a fragrant person in one's next
life. One who gives flowers and fruits and plants and trees unto a
Brahmana, acquires, without any labour, palatial mansion equipped with
beautiful women and full of plenty of wealth. The giver of food and drink
of different tastes and of other articles of enjoyment succeeds in
acquiring a copious supply of such articles. The giver, again, of houses
and cloths gets articles of a similar kind. There is no doubt about it.
That person who makes gifts of garlands and incense and scents and
unguents and the articles needed by men after a bath, and floral wreaths,
unto Brahmanas, becomes freed from every disease and possessed of
personal beauty, sports in joy in the region reserved for great kings.
The man, O king, who makes unto a Brahmana the gift of a house that is
stored with grain, furnished with beds full of much wealth, auspicious,
and delightful, acquires a palatial residence. He who gives unto a
Brahmana a good bed perfumed with fragrant scents, overlaid with an
excellent sheet, and equipped with pillows, wins without any effort on
his part a beautiful wife, belonging to a high family and of agreeable
manners. The man who takes to a hero's bed on the field of battle becomes
the equal of the Grandsire Brahman himself. There is no end higher than
this. Even this is what the great Rishis have declared.'

"Vaisampayana continued, 'Hearing these words of his grandfather,
Yudhishthira, the delighter of the Kurus, became desirous of the end that
is reserved for heroes and no longer expressed any disgust at leading a
householder's mode of life. Then, O foremost of men, Yudhishthira,
addressing all the other sons of Pandu, said unto them, 'Let the words
which our grandfather has said command your faith.' At this, all the
Pandavas with the famous Draupadi amongst them, applauded the words of
Yudhishthira and said, 'Yes'.'"



SECTION LVIII

"Yudhishthira said, 'I desire, O chief of the Bharatas, to hear from thee
what the rewards are which are attached, O best of the Kurus, to the
planting of trees and the digging of tanks.'

"Bhishma said, 'A piece of land that is agreeable to the sight, fertile,
situate in the midst of delightful scenes adorned with diverse kinds of
metals, and inhabited by all sorts of creatures, is regarded as the
foremost of sports. A particular portion of such land should be selected
for digging a tank. I shall tell thee, in due order, about the different
kinds of tanks. I shall also tell thee what the merits also are that
attach to the digging of tanks (with the view of drawing water for the
benefit of all creatures). The man who causes a tank to be dug becomes
entitled to the respect and worship of the three worlds. A tank full of
water is as agreeable and beneficial as the house of a friend. It is
gratifying to Surya himself. It also contributes to growth to the
deities. It is the foremost of all things that lead to fame (with respect
to the person who causes it to be excavated). The wise have said that the
excavation of a tank contributes to the aggregate of three,
Righteousness, Wealth and Pleasure. A tank is said to be properly
excavated, if it is made on a piece of land that is inhabited by
respectable persons. A tank is said to be subservient to all the four
purposes of living creatures. Tanks, again, are regarded as constituting
the excellent beauty of a country. The deities and human beings and
Gandharvas and Pitris and Uragas and Rakshasas and even immobile
beings--all resort to a tank full of water as their refuge. I shall,
therefore, tell thee what the merits are that have been said by great
Rishis to be attached to tanks, and what the rewards are that are
attainable by persons that cause them to be excavated. The wise have said
that that man reaps the merit of an Agnihotra sacrifice in whose tank
water is held in the season of the rains. The high reward in the world
that is reaped by the person who makes a gift of a thousand kine is won
by that man in whose tank water is held in the season of autumn. The
person in whose tank water occurs in the cold season acquires the merit
of one who performs a sacrifice with plentiful gifts of gold. That person
in whose tanks water occurs in the season of dew, wins, the wise have
said, the merits of an Agnishtoma sacrifice. That man in whose well-made
tank water occurs in the season of spring acquires the merit of the
Atiratra sacrifice. That man in whose tank water occurs in the season of
summer acquires, the Rishis say, the merits that attach to a
horse-sacrifice. That man rescues all his race in whose tank kine are
seen to allay their thirst and from which righteous men draw their water.
That man in whose tank kine slake their thirst as also other animals and
birds, and human beings, acquires the merits of a horse-sacrifice.
Whatever measure of water is drunk from one's tank and whatever measure
is taken therefrom by others for purposes of bathing, all become stored
for the benefit of the excavator of the tank and he enjoys the same for
unending days in the next world. Water, especially in the other world, is
difficult to obtain, O son. A gift of drink produces eternal happiness.
Make gifts of sesame here. Make gifts of water. Do thou also give lamps
(for lighting dark places.) While alive and awake, do thou sport in
happiness with kinsmen. These are acts which thou shalt not be able to
achieve in the other world. [315] The gift of drink, O chief of men, is
superior to every other gift. In point of merit it is distinguished above
all other gifts. Therefore, do thou make gifts of water. Even thus have
the Rishis declared what the high merits of the excavation of tanks are I
shall now discourse to thee on the planting of trees. Of immobile objects
six classes have been spoken of. They are Vrikshas, Gulmas, Latas,
Vallis, Twaksaras, and Trinas of diverse kinds. [316] These are the
several kinds of vegetables. Listen now to the merit that attaches to
their planting. By planting trees one acquires fame in the world of men
and auspicious rewards in the world hereafter. Such a man is applauded
and reverenced in the world of the Pitris. Such a man's name does not
perish even when he becomes a citizen of the world of deities. The man
who plants trees rescues the ancestors and descendants of both his
paternal and maternal lines. Do thou, therefore, plant trees, O
Yudhishthira! The trees that a man plants become the planter's children.
There is no doubt about this. Departing from this world, such a man
ascends to Heaven. Verily many eternal regions of bliss become his. Trees
gratify the deities by their flowers; the Pitris by their fruits; and all
guests and strangers by the shadow they give. Kinnaras and Uragas and
Rakshasas and deities and Gandharvas and human beings, as also Rishis,
all have recourse to trees as their refuge. Trees that bear flowers and
fruits gratify all men. The planter of trees is rescued in the next world
by the trees he plants like children rescuing their own father.
Therefore, the man that is desirous of achieving his own good, should
plant trees by the side of tanks and cherish them like his own children.
The trees that a man plants are, according to both reason and the
scriptures, the children of the planter. That Brahmana who excavates a
tank, and he that plants trees, and he that performs sacrifices, are all
worshipped in heaven even as men that are devoted to truthfulness of
speech. Hence one should cause tanks to be excavated and trees to be
planted, worship the deities in diverse sacrifices, and speak the truth.'"



SECTION LIX

"Yudhishthira said, 'Amongst all those gifts that are mentioned in the
treatises other than the Vedas, which gift, O chief of Kuru's race, is
the most distinguished in thy opinion? O puissant one, great is the
curiosity I feel with respect to this matter. Do thou discourse to me
also of that gift which follows the giver into the next world.' [317]

"Bhishma said, 'An assurance unto all creatures of love and affection and
abstention from every kind of injury, acts of kindness and favour done to
a person in distress, gifts of articles made unto one that solicits with
thirst and agreeable to the solicitor's wishes, and whatever gifts are
made without the giver's ever thinking of them as gifts made by him,
constitute, O chief of Bharata's race, the highest and best of gifts.
Gift of gold, gift of kine, and gift of earth,--these are regarded as
sin-cleansing. They rescue the giver from his evil acts. O chief of men,
do thou always make such gifts unto those that are righteous. Without
doubt, gifts rescue the giver from all his sins. That person who wishes
to make his gifts eternal should always give unto persons possessed of
the requisite qualifications whatever articles are desired by all and
whatever things are the best in his house. The man who makes gifts of
agreeable things and who does to others what is agreeable to others,
always succeeds in obtaining things that are agreeable to himself. Such a
person certainly becomes agreeable unto all, both here and hereafter.
That man, O Yudhishthira, is a cruel wretch, who, through vanity, does
not, to the extent of his means, attend to the wishes of one who is poor
and helpless, and who solicits assistance. [318] He is verily the foremost
of men who shows favour unto even an helpless enemy fallen into distress
when such enemy presents himself and prays for help. No man is equal to
him (in merit) who satisfies the hunger of a person that is emaciated,
possessed of learning, destitute of the means of support, and weakened by
misery. One should always, O son of Kunti, dispel by every means in one's
power, the distress of righteous persons observant of vows and acts, who,
though destitute of sons and spouses and plunged into misery, do not yet
solicit others for any kind of assistance. Those persons who do not utter
blessings upon the deities and men (in expectation of gifts), who are
deserving of reverence and always contented, and who subsist upon such
alms as they get without solicitation of any kind, are regarded as
veritable snakes of virulent poison. Do thou, O Bharata, always protect
thyself from them by making gifts unto them. They are competent to make
the foremost of Ritwikas. Thou art to find them out by means of thy spies
and agents. [319] Thou shouldst honour those men by gifts of good houses
equipped with every necessary article, with slaves and serving men, with
good robes and vestments, O son of Kuru, and with all articles competent
to contribute to one's pleasure and happiness. Righteous men of righteous
deeds should make such gifts, impelled by the motive that it is their
duty to act in that way and not from desire of reaping any rewards
therefrom. Verily good men should act in this way so that the virtuous
men described above might not, O Yudhishthira, feel any disinclination to
accept those gifts sanctified by devotion and faith. There are persons
bathed in learning and bathed in vows. Without depending upon anybody
they obtain their means of subsistence. These Brahmanas of rigid vows are
devoted to Vedic study and penances without proclaiming their practices
to any one. Whatever gifts thus mayst make unto those persons of pure
behaviour, of thorough mastery over their senses, and always contented
with their own wedded spouses in the matter of desire, are sure to win
for thee a merit that will accompany thee into all the worlds into which
thou mayst go. One reaps the same merit by making gifts unto regenerate
persons of restrained souls which one wins by properly pouring libations
unto the sacred fire morning and evening. Even this is the sacrifice
spread out for thee,--a sacrifice that is sanctified by devotion and
faith and that is endued with Dakshina. It is distinguished above all
other sacrifices. Let that sacrifice ceaselessly flow from thee as thou
givest away. [320] Performed in view of such men, O Yudhishthira, a
sacrifice in which the water that is sprinkled for dedicating gifts
constitutes the oblations in honour of the Pitris, and devotion and
worship rendered unto such superior men, serves to free one of the debts
one owes to the deities. [321] Those persons that do not yield to wrath
and that never desire to take even a blade of grass belonging to others,
as also they that are of agreeable speech, deserve to receive from us the
most reverent worship. Such persons and others (because free from desire)
never pay their regards to the giver. Nor do they strive for obtaining
gifts. They should, however, be cherished by givers as they cherish their
own sons. I bend my head unto them. From them also both Heaven and Hell
may become one's. [322] Ritwiks and Purohitas and preceptors, when
conversant with the Vedas and when behaving mildly towards disciples,
become such. Without doubt, Kshatriya energy loses its force upon a
Brahmana when it encounters him. Thinking that thou art a king, that thou
art possessed of great power, and that thou hast affluence, do not, O
Yudhishthira, enjoy thy affluence without giving anything unto the
Brahmanas. Observing the duties of thy own order, do thou worship the
Brahmanas with whatever wealth thou hast, O sinless one, for purposes of
adornment or sustaining thy power. Let the Brahmanas live in whatever way
they like. Thou shouldst always bend thy head unto them with reverence.
Let them always rejoice in thee as thy children, living happily and
according to their wishes. Who else than thou, O best of the Kurus, is
competent to provide the means of subsistence for such Brahmanas as are
endued with eternal contentment as are thy well-wishers, and as are
gratified by only a little? As women have one eternal duty, in this
world, viz., dependence upon and obedient service to their husbands, and
as such duty constitutes their only end, even so is the service to
Brahmanas Our eternal duty and end. If, at sight of cruelties and other
sinful acts in Kshatriyas, the Brahmanas, O son, unhonoured by us,
forsake us all, I say, of what use would life be to us, in the absence of
all contact with the Brahmanas, especially as we shall then have to drag
on our existence without being able to study the Vedas to perform
sacrifices, to hope for worlds of bliss hereafter, and to achieve great
feats? I shall, in this connection, tell thee what the eternal usage is.
In days of yore, O king, the Kshatriyas used to serve the Brahmanas. The
Vaisya in a similar manner used in those days to worship the royal order,
and the Sudra to worship the Vaisya. Even this is what is heard. The
Brahmana was like a blazing fire. Without being able to touch him or
approach his presence, the Sudra used to serve the Brahmana from a
distance. It was only the Kshatriya and the Vaisya who could serve the
Brahmana by touching his person or approaching his presence. The
Brahmanas are endued with a mild disposition. They are truthful in
behaviour. They are followers of the true religion. When angry, they are
like snakes of virulent poison. Such being their nature, do thou, O
Yudhishthira, serve and attend upon them with obedience and reverence.
The Brahmanas are superior to even those that are higher than the high
and the low. The energy and penances of even those Kshatriyas who blaze
forth with energy and might, become powerless and neutralised when they
come in contact with the Brahmanas. My sire himself is not dearer to me
than the Brahmanas. My mother is not dearer to me than they. My
grandsire, O king, is not dearer, my own self is not dearer, my life
itself is not dearer, O king, to me than the Brahmanas! On earth there is
nothing, O Yudhishthira, that is dearer to me than thou. But, O chief of
Bharata's race, the Brahmanas are dearer to me than even thou. I tell
thee truly, O son of Pandu! I swear by this truth, by which I hope to
acquire all those regions of bliss that have been Santanu's. I behold
those sacred regions with Brahma shining conspicuously before them. I
shall repair thither, O son, and reside in them for unending days.
Beholding these regions, O best of the Bharatas (with my spiritual eyes),
I am filled with delight at the thought of all these acts which I have
done in aid and honour of the Brahmanas, O monarch!'"



SECTION LX

"Yudhishthira said, 'Unto which of two Brahmanas, when both happen to be
equally pure in behaviour, equally possessed of learning and purity, of
birth and blood, but differing from each other in only this, viz., the
one solicits and the other does not,--I ask, O grandsire, unto which of
these two would a gift be more meritorious?"

"Bhishma said, 'It has been said. O son of Pritha, that a gift made unto
an unsoliciting person is productive of greater merit than one made to a
person who solicits. One possessed of contentment is certainly more
deserving than that person who is destitute of that virtue and is,
therefore, helpless amidst the storms and buffets of the world. The
firmness of a Kshatriya consists in the protection he gives to others.
The firmness of a Brahmana consists in his refusal to solicit. The
Brahmana possessed of steadiness and learning and contentment gladdens
the deities. The wise have said that an act of solicitation on the part
of a poor man is a great reproach. Those persons that solicit others are
said to annoy the world like thieves and robbers. [323] The person who
solicits is said to meet with death. The giver, however, is said not to
meet with death. The giver is said to grant life unto him who solicits.
By an act of gift, O Yudhishthira, the giver is said to rescue his own
self also. Compassion is a very high virtue. Let people make gift from
compassion unto those that solicit. Those, however, that do not beg, but
are plunged into poverty and distress should be respectfully invited to
receive assistance. If such Brahmanas, who must be regarded as the
foremost of their order, live in thy kingdom, thou shouldst regard them
as fire covered with ashes. Blazing with penances, they are capable of
consuming the whole earth. Such persons, O son of Kuru's race, though not
generally worshipped, should still be regarded as deserving of worship in
every way. Endued with knowledge and spiritual vision and penances and
Yoga, such persons always deserve our worship. O scorcher of foes, do
thou always offer worship unto such Brahmanas. One should repair of one's
own accord unto those foremost of Brahmanas that do not solicit anybody
and make unto them gifts of diverse kinds of wealth in abundance. The
merit that flows from properly pouring libations into the sacred fire
every morning and evening is won by the person who makes gifts unto a
Brahmana endued with learning, with the Vedas and with high and excellent
vows. Thou shouldst, O son of Kunti, invite those foremost of Brahmanas
who are cleansed by learning and the Vedas and vows, who live in
independence, whose Vedic studies and penances are hidden without being
proclaimed from the house-top, and who are observant of excellent vows,
and honour them with gifts of well-constructed and delightful houses
equipped with servitors and robes and furniture, and with all other
articles of pleasure and enjoyment. Conversant with all duties and
possessed of minute vision, those foremost of Brahmanas, O Yudhishthira,
may accept the gifts offered to them with devotion and respect, thinking
that they should not refuse and disappoint the giver. Thou shouldst
invite those Brahmanas whose wives wait for their return like tillers in
expectation of rain. Having fed them well thou shouldst make gifts of
additional food unto them so that upon their return home their expectant
wives might be able to distribute that food among their children that had
clamoured for food but that had been pacified with promises Brahmacharins
of restrained senses, O son, by eating at one's house in the forenoon,
cause the three sacrificial fires to be gratified with the householder at
whose house they eat. Let the sacrifice of gift proceed in thy house at
midday, O son, and do thou also give away kine and gold and robes (unto
thy guests after feeding them well). By conducting thyself, in this way,
thou art sure to gratify the chief of the celestials himself. That would
constitute thy third sacrifice, O Yudhishthira, in which offerings are
made unto the deities, the Pitris, and the Brahmanas. By such sacrifice
thou art sure to gratify the Viswedevas. Let compassion unto all
creatures, giving unto all creatures what is due unto them, restraining
the senses, renunciation, steadiness, and truth, constitute the final
bath of that sacrifice which is constituted by gift. Even this is the
sacrifice that is spread out for thee,--a sacrifice that is sanctified by
devotion and faith, and that has a large Dakshina attached to it. This
sacrifice which is constituted by gift is distinguished above all other
sacrifices, O son, let this sacrifice be always performed by thee.'"



SECTION LXI

"Yudhishthira said, 'I wish to know in detail, O Bharata, where one meets
with the high rewards of gifts and sacrifices. Are those rewards earned
here or are they to come hereafter? Which amongst these two (viz., Gift
and Sacrifice) is said to be productive of superior merit? Unto whom
should gifts be made? In what manner are gifts and sacrifices to be made?
When also are they to be made? I ask thee all these. O learned sire! Do
thou discourse to me on the duty of gifts! Do tell me, O grandsire, what
leads to the highest reward, viz., gifts made from the sacrificial
platform or those made out of that place? [324]

'Bhishma said, 'O son, a Kshatriya is generally employed in deeds of
fierceness. In his case, sacrifices and gifts are regarded as cleansing
or sanctifying him. They, that are good and righteous, do not accept the
gifts of persons of the royal order, who are given to sinful acts. For
this reason, the king should perform sacrifices with abundant gifts in
the form of Dakshina. [325] If the good and righteous would accept the
gifts made unto them, the Kshatriya, O monarch, should incessantly make
gifts with devotion and faith unto them. Gifts are productive of great
merit, and are highly cleansing. Observant of vows, one should perform
sacrifices and gratify with wealth such Brahmanas as are friends of all
creatures, possessed of righteousness, conversant with the Vedas, and
preeminent for acts, conduct, and penances. If such Brahmanas do not
accept thy gifts, no merit becomes thine. Do thou perform sacrifices with
copious Dakshina, and make gifts of good and agreeable food unto those
that are righteous. By making an act of gift thou shouldst regard thyself
as performing a sacrifice. Thou shouldst with gifts adore those Brahmanas
who perform sacrifices. By doing this thou will acquire a share in the
merits of those sacrifices of theirs. Thou shouldst support such
Brahmanas as are possessed of children and as are capable of sending
people to Heaven. By conducting thyself in this way thou art sure to get
a large progeny--in fact as large a progeny as the Prajapati himself.
They that are righteous support and advance the cause of all righteous
acts. One should, by giving up one's all, support such men, as also those
that do good unto all creatures. Thyself being in the enjoyment of
affluence, do thou, O Yudhishthira, make unto Brahmanas gifts of kine and
bullocks and food and umbrellas, and robes and sandals or shoes Do thou
give unto sacrificing Brahmanas clarified butter, as also food and cars
and vehicles with horses harnessed thereto, and dwelling houses and
mansions and beds. Such gifts are fraught with prosperity and affluence
to the giver, and are regarded as pure, O Bharata. Those Brahmanas that
are not censurable for anything they do, and that have no means of
support assigned to them, should be searched out. Covertly or publicly do
thou cherish such Brahmanas by assigning them the means of support. Such
conduct always confers higher benefit upon Kshatriyas than the Rajasuya
and the Horse-sacrifices. Cleansing thyself of sin, thou art sure of
attaining to Heaven. Filling thy treasury thou shouldst do good to thy
kingdom. By such conduct thou art sure to win much wealth and become a
Brahmana (in thy next life). Do thou, O Bharata, protect thy own means
(of support and of doing acts of righteousness), as also the means of
other people's subsistence. Do thou support thy servants as thy own
children. Do thou, O Bharata, protect the Brahmanas in the enjoyment of
what they have and make gifts unto them of such articles as they have
not. Let thy life be devoted to the purpose of the Brahmanas. Let it
never be said that thou dost not grant protection to the Brahmanas. Much
wealth or affluence, when possessed by a Brahmana, becomes a source of
evil to him. Constant association with affluence and prosperity is
certain to fill him with pride and cause him to be stupefied (in respect
of his true duties). If the Brahmanas become stupefied and steeped in
folly, righteousness and duties are sure to suffer destruction. Without
doubt, if righteousness and duty come to an end, it will lead to the
destruction of all creatures. That king who having amassed wealth makes
it over (for safe keep) to his treasury officers and guards, and then
commences again to plunder his kingdom, saying unto his officers, 'Do ye
bring me as much wealth as you can extort from the kingdom,' and who
spends the wealth that is thus collected at his command under
circumstances of fear and cruelty, in the performance of sacrifices,
should know that those sacrifices of his are never applauded by the
righteous. The king should perform sacrifices with such wealth as is
willingly paid into his treasury by prosperous and unpersecuted subjects.
Sacrifices should never be performed with wealth acquired by severity and
extortion. The king should then perform great sacrifices with large
presents in the shape of Dakshina, when in consequence of his being
devoted to the good of his subjects, the latter bathe him with copious
showers of wealth brought willingly by them for the purpose. The king
should protect the wealth of those that are old, of those that are
minors, of those that are blind, and of those that are otherwise
disqualified. The king should never take any wealth from his people, if
they, in a season of drought, succeed in growing any corn with the aid of
water obtained from wells. Nor should he take any wealth from weeping
women. [326] The wealth taken from the poor and the helpless is sure to
destroy the kingdom and the prosperity of the king. The king should
always make unto the righteous gifts of all enjoyable articles in
abundance. He should certainly dispel the fear of famishing which those
men may have. [327] There are no men more sinful than those upon whose
food children look with wistfulness without being able to eat them duly.
If within thy kingdom any learned Brahmana languishes with hunger like
any of those children, thou shalt then incur the sin of foeticide for
having allowed such an act. King Sivi himself had said this, viz., 'Fie
on that king in whose kingdom a Brahmana or even any other man languishes
from hunger.' That kingdom in which a Brahmana of the Snataka class
languishes with hunger becomes overwhelmed with adversity. Such a kingdom
with its king also incurs reproach. That king is more dead than alive in
whose kingdom women are easily abducted from the midst of husbands and
sons, uttering cries and groans of indignation and grief The subjects
should arm themselves to slay that King who does not protect them, who
simply plunders their wealth, who confounds all distinctions, who is ever
incapable of taking their lead, who is without compassion, and who is
regarded as the most sinful of kings. That king who tells his people that
he is their protector but who does not or is unable to protect them,
should be slain by his combined subjects, like a dog that is affected
with the rabies and has become mad. A fourth part of whatever sins are
committed by the subjects clings to that king who does not protect, O
Bharata. Some authorities say that the whole of those sins is taken by
such a king. Others are of opinion that a half thereof becomes his.
Bearing in mind, however, the declaration of Manu, it is our opinion that
a fourth part of such sins becomes the unprotecting king's. That king, O
Bharata, who grants protection to his subjects obtains a fourth part of
whatever merits his subjects acquire living under his protection. Do
thou, O Yudhishthira, act in such a way that all thy subjects may seek
thee as their refuge as long as thou art alive, even as all creatures
seek the refuge of the deity of rain or even as the winged denizens of
the air seek the refuge of a large tree. Let all thy kinsmen and all thy
friends and well-wishers, O scorcher of foes, seek thee as their refuge
even as the Rakshasas seek Kuvera or the deities seek Indra as theirs.'"



SECTION LXII

"Yudhishthira said, 'People accept with affection the declarations of the
Srutis which say, 'This is to be given.' 'This other thing is to be
given!' As regards kings, again, they make gifts of various things unto
various men. What, however, O grandsire, is the best or foremost of all
gifts.'

"Bhishma said, 'Of all kinds of gifts, the gift of earth has been said to
be the first (in point of merit). Earth is immovable and indestructible.
It is capable of yielding unto him who owns it all the best things upon
which his heart may be set. It yields robes and vestments, jewels and
gems, animals, paddy and barley. Amongst all creatures, the giver of
earth grows in prosperity for ever and ever. As long as the earth lasts,
so long does the giver thereof grow in prosperity. There is no gift that
is higher, O Yudhishthira, than the gift of earth. It hath been heard by
us that all men have given a little quantity of earth. All men have made
gifts of earth, hence all men enjoy a little of earth. Whether in this or
in the next world all creatures live under conditions dependent upon
their own acts. Earth is Prosperity's self. She is a mighty goddess. She
makes him her lord (in next life) who makes gifts of her in this life to
other people. That person, O best of kings, who gives away earth, which
is indestructible, as Dakshina, becomes born in next life as a man and
becomes also a lord of earth. The measure of one's enjoyment in this life
is commensurate with the measure of one's gifts in a previous life. Even
this is the conclusion to which the scriptures point. For a Kshatriya
should either give away the earth in gift or cast off his life in battle.
Even this constitutes the highest source of prosperity with regard to
Kshatriyas. It has been heard by us that earth, when given away, cleanses
and sanctifies the giver. The man that is of sinful behaviour, that is
guilty of even the slaughter of a Brahamana and of falsehood, is cleansed
by a gift of earth. Indeed, such a gift rescues even such a sinner from
all his sins. The righteous accept gifts of earth only and no other thing
from kings that are sinful. Like one's mother, earth, when given away,
cleanses the giver and the taker. This is an eternal and secret name of
earth, viz., Priyadatta. [328] Given away or accepted in gift, the name
that is dear to her is Priyadatta. The gift of earth is desirable. That
king who makes a gift of earth unto a learned Brahmana, obtains from that
gift a kingdom. Upon re-birth in this world, such a man without doubt
attains to a position that is equal to that of a king. Hence a king as
soon as he gets earth, should make gifts of earth unto the Brahmanas.
None but a lord of earth; is competent to make gifts of earth. Nor should
one that is not a deserving person accept a gift of earth. They who
desire earth should, without doubt, conduct themselves in this way (i.e.,
make gifts of earth). That person who takes away earth belonging to a
righteous person never gets any earth. By making gifts of earth unto the
righteous, one gets good earth. Of virtuous soul, such a giver acquires
great fame both here and hereafter. That righteous king respecting whom
the Brahmanas say, 'We live on earth given to us by him,' is such that
his very enemies cannot utter the least reproach respecting his
kingdom. [329] Whatever sins a man commits from want of the means of
support, are all washed off by gift of only so much earth as is covered
by a cow-hide. Those kings that are mean in their acts or are of fierce
deeds, should be taught that gift of earth is exceedingly cleansing and
is at the same time the highest gift (in respect of merit). The ancients
thought that there was always very little difference between the man who
performs a Horse-sacrifice and him that makes a gift of earth unto one
that is righteous. The learned doubt the acquisition of merit by doing
all other acts of righteousness. The only act with respect to which they
do not entertain doubt is the gift of earth which, indeed, is the
foremost of all gifts. The man of wisdom who makes gifts of earth, gives
away all these, viz., gold, silver, cloth, gems and pearls and precious
stones. Penances, sacrifice, Vedic lore, good behaviour, absence of
cupidity, firmness in truth, worship of seniors, preceptors, and the
deities--all these dwell in him who makes a gift of earth. They who
ascend to the region of Brahman by leaving off their lives in battle,
after having fought without any regard for themselves to secure the
benefit to their masters--even they are unable to transcend the merit of
those that make gilts of earth. As the mother always nourishes her own
child with milk from her breast, even so doth the earth gratify with all
the tastes the person that makes a gift of earth. Mrityu, Vaikinkara,
Danda, Yama, Fire who is possessed of great fierceness, and all heinous
and terrible sins are incapable of touching the person that makes a gift
of earth. That man of tranquil soul who makes a gift of earth gratifies
(by that act) the Pitris dwelling in their own region and the deities
also hailing from the region that is theirs. The man who makes a gift of
earth unto one that is emaciated and cheerless and destitute of the means
of life and languishing with weakness, and who thereby supplies one with
the means of subsistence, becomes entitled to the honour and merit of
performing a sacrifice. Even as an affectionate cow runs towards her
calf, with full udders dropping milk, the highly-blessed earth after the
same manner, runs towards the person who makes a gift of earth. That man
who makes unto a Brahmana a gift of earth which has been tilled, or sown
with seeds or which contains standing crops, or a mansion well-equipped
with every necessary, succeeds in becoming (in next life) the
accomplisher of the wishes of everybody. The man who causes a Brahmana
possessed of the means of life, owning a domestic fire and of pure vows
and practices, to accept a gift of earth, never falls into any danger or
distress. As the moon waxes day by day, even so the merit of a gift of
earth becomes enhanced every time such earth produces crops. Those
conversant with ancient history sing this verse in connection with the
gift of earth. Hearing that verse Jamadagni's son (Rama) gave away the
whole earth unto Kasyapa. The verse to which I refer is this, 'Receive me
in gift. Give me away. By giving me away, thou (O giver) shall obtain me
again!' That which is given away in this life is re-acquired in the
next. [330] That Brahmana who recites this high declaration of the Vedas
at the time of a Sraddha attains to the highest reward. A gift of earth
is a high expiation for the sin of those puissant men who betake
themselves to Atharvan rites for doing injuries to others. Indeed, by
making a gift of earth one rescues ten generations of one's paternal and
maternal race. That person who is even conversant with this Vedic
declaration respecting the merits of a gift of earth, succeeds in
rescuing ten generations of both his paternal and maternal families. The
earth is the original source of all creatures (for it is from earth that
all creatures derive their sustenance). It has been said that the deity
of fire is the presiding genius of the earth. After the coronation
ceremony has been performed of a king, this Vedic declaration should be
re-cited to him, so that he may make gifts of earth and may never take
away earth from a righteous person. Without doubt, the entire wealth
owned by the king belongs to the Brahmanas. A king well-conversant with
the science of duty and morality is the first requisite of the kingdom's
prosperity. Those people whose king is unrighteous and atheistic in
conduct and belief can never be happy. Such people can never sleep or
wake in peace. In consequence of his acts of wickedness his subjects
become always filled with anxiety. Protection of what the subjects
already have and new acquisitions according to lawful means are incidents
that are not noticeable in the kingdom of such a ruler. Those people,
again, who have a wise and righteous king, sleep happily and wake up in
happiness. Through the blessed and righteous acts of such a king, his
subjects become freed from anxiety. The subjects, restrained from wicked
acts, grow in prosperity through their own conduct. Capable of retaining
what they have, they go on making new acquisitions. That king who makes
gifts of earth is regarded as well-born. He is regarded as a man. He is a
friend. He is righteous in his acts. He is a giver. He is regarded as
possessing prowess. Those men who make gifts of ample and fertile earth
unto Brahmanas conversant with the Vedas, always shine in the world, in
consequence of their energy, like so many suns. As seeds scattered on the
soil grow and return a goodly crop, even so all one's wishes become
crowned with fruition in consequence of one's making gifts of earth.
Aditya and Varuna and Vishnu and Brahman and Soma and Hutasana, and the
illustrious and trident-bearing Mahadeva, all applaud the man that makes
a gift of earth. Living creatures spring into life from the earth and it
is into the earth that they become merged when they disappear. Living
creatures which are distributed into four classes (i.e., viviparous,
oviparous, filthborn, and vegetables) have earth for their constituent
essence. The earth is both the mother and father of the universe of
creatures, O monarch. There is no element, O ruler of men, that can
compare with earth. In this connection is cited the old narrative of a
discourse between the celestial preceptor Vrihaspati and Indra the ruler
of Heaven, O Yudhishthira. Having adored Vishnu in a hundred sacrifices
each of which was distinguished by plentiful gifts as Dakshina, Maghavat
put this question to Vrihaspati, that foremost of all eloquent persons.'

"Maghavat said, 'O illustrious one, by what gift does one succeed in
coming to Heaven and attaining to beatitude? O foremost of speakers, do
thou tell me of that gift which is productive of high and inexhaustible
merit.'

"Bhishma continued, 'Thus addressed by the chief of the celestials the
preceptor of the deities, viz., Vrihaspati of great energy, said these
words in reply unto him of a hundred sacrifices. Endued as he is with the
merits that attach to the gift of earth, the region of felicity reserved
for the person who makes gift of such earth as is auspicious and rich
with every taste, never become exhausted. [331] That king, O Sakra, who
desires to have prosperity and who wishes to win happiness for himself,
should always make gifts of earth, with due rites, unto deserving
persons. If after committing numerous sins a person makes gifts of earth
unto members of the regenerate class, he casts off all those sins like a
snake casting off its slough. The person that makes a gift of earth is
said to make gifts of everything, that is, of seas and rivers and
mountains and forests. By making a gift of earth, the person is said to
give away lakes and tanks and wells and streams. In consequence of the
moisture of earth, one is said to give away articles of diverse tastes by
making a gift of earth. The man who makes a gift of earth is regarded as
giving away herbs and plants possessed of high and efficacious virtues,
trees adorned with flowers and fruit, delightful woods, and hillocks. The
merit that a person acquires by making a gift of earth is incapable of
being acquired by the performance of even such great sacrifices as the
Agnishtoma and others with plentiful gifts in the shape of Dakshina. The
giver of earth, it has been already said, rescues ten generations of both
his paternal and maternal races. Similarly, by taking away earth that was
given away, one hurls oneself into hell and casts ten generations of both
one's paternal and maternal lines into the same place of misery. That man
who having promised to make a gift of earth does not actually make it, or
who having made a gift takes it back, has to pass a long time, in great
misery in consequence of being tied with the noose of Varuna at the
command of Death. Those men have never to go to Yama who honour and
worship those foremost of Brahmanas that pour libations every day on
their domestic fire, that are always engaged in the performance of
sacrifices, that have scanty means of livelihood, and that receive with
hospitality every guest seeking shelter in their abodes The king, O
Purandara, should free himself from the debt he owes to the Brahmanas and
protect the helpless and the weak belonging to the other orders. The king
should never resume, O chief of the deities, earth that has been given
away by another unto a Brahmana, O ruler of the celestials, that is
destitute of the means of life. [332] The tears that would fall from the
eyes of such cheerless and destitute Brahmanas in consequence of their
lands being taken back are capable of destroying the ancestors and
descendants to the third generation of the resumer. That man who succeeds
by his endeavours in re-establishing a king driven away from his kingdom,
obtains residence in heaven and is much honoured by the denizens thereof.
That king who succeeds in making gifts of earth with such crops standing
thereon as sugar-cane or barley or wheat, or with kine and horses and
other draft cattle,--earth that has been won with the might of the
giver's arms,--that has mineral wealth in its bowels and that is covered
with every kind of wealth of the surface, wins inexhaustible regions of
felicity in the next world, and such a king it is that is said to perform
the earth-sacrifice. That king who makes a gift of earth becomes washed
of every sin and is, therefore, pure and approved of the righteous. In
this world he is highly honoured and applauded by all righteous men. The
merit that attaches to a gift of earth increases every time the earth
given away bears crops for the benefit of the owner, even as a drop of
oil, falling upon water, is seen to extend on every side, and cover the
watery surface. Those heroic kings and ornaments of assemblies who cast
off their lives in battle with faces towards the foe, attain, O Sakra, to
the region of Brahman. Beautiful damsels skilled in music and dancing and
adorned with garlands of celestial flowers, approach, O chief of the
deities, the giver of earth as he comes to heaven departing from the
earth. That king who makes gifts of earth with due rites unto persons of
the regenerate order, sports in bliss in the celestial regions, adorned
all the while by the deities and Gandharvas. A century of Apsaras,
adorned with celestial garlands, approach, O chief of the deities, the
giver of earth as he ascends to the region of Brahman. Flowers of
excellent perfumes, an excellent conch and excellent seat, an umbrella
and excellent steeds with excellent vehicles, are always ready for the
person how makes gifts of earth. By making gifts of earth a king can
always command flowers of excellent perfumes and heaps of gold. Possessed
of all kinds of wealth the commands of such a king can never be disobeyed
anywhere, and cries of victory hail him wheresoever he may approach. The
rewards that attach to gifts of earth consist of residence in heaven, O
Purandara, and gold, and flowers, and plants and herbs of medicinal
virtue, and Kusa and mineral wealth and verdant grass. A person by making
a gift of earth acquires in his next life nectar yielding earth. There is
no gift that is equal to a gift of earth. There is no senior worthy of
greater respect than the mother. There is no duty higher than truth.
There is no wealth more precious than that which is given away.'

"Bhishma continued, 'Hearing these words from the son of Angiras, Vasava
made a gift unto him of the whole earth with all her jewels and gems and
all her wealth of diverse kinds. If these verses declaring the merit
attaching to gifts of earth be recited on the occasion of a Sraddha,
neither Rakshasas nor Asuras can succeed in appropriating any share of
the offerings made in it. Without doubt, the offerings one makes unto the
Pitris at such a Sraddha become inexhaustible. Hence, on occasions of
Sraddhas, the man of learning should recite these verses on the subject
of the merits that attach to gifts of earth, in the presence and hearing
of the invited Brahmanas when engaged in eating. I have thus, O chief of
the Bharatas, discoursed unto thee of that gift which is the foremost of
all gifts. What else dost thou wish to hear?'"



SECTION LXIII

"Yudhishthira said, 'When a king becomes desirous of making gifts in this
world, what, indeed, are those gifts which he should make, O best of the
Bharatas, unto such Brahmanas as are possessed of superior
accomplishments? What gift is that by which the Brahmanas become
immediately gratified? What fruits do they bestow in return? O thou of
mighty arms, tell me what is the high reward attainable through the merit
arising from gifts. What gifts, O king, are productive of rewards both
here and hereafter? I desire to hear all this from thee. Do thou
discourse to me on all this in detail.'

"Bhishma said, 'These very questions were on a former occasion put by me
to Narada of celestial appearance. Hear me as I recite to thee what that
celestial sage told me in reply.'

"Narada said, 'The deities and all the Rishis applaud food. The course of
the world and the intellectual faculties have all been established on
food. There has never been, nor will be any gift that is equal to the
gifts of food. Hence, men always desire particularly to make gifts of
food. In this world, food is the cause of energy and strength. The
life-breaths are established on food. It is food that upholds the wide
universe, O puissant one. All classes of men, householders and mendicants
and ascetics, exist, depending upon food. The life-breaths depend upon
food. There is no doubt in this. Afflicting (if need be) one's relatives,
one is desirous of one's own prosperity, should make gifts of food unto a
high-souled Brahmana or a person of the mendicant order. That man who
makes a gift of food unto an accomplished Brahmana who solicits the same,
secures for himself in the world to come wealth of great value. The
householder who is desirous of his own prosperity should receive with
reverence a deserving old man that is spent with toil while proceeding on
his way far from home, when such a man honours the householder's abode
with his presence. That man who, casting off wrath that overleaps every
bound and becoming righteous in disposition and freed from malice, makes
gifts of food, is sure to attain to happiness, O king, both here and
hereafter. The householder should never disregard the man that comes to
his abode, nor should he insult him by sending him away. A gift of food
made unto even a Chandala or a dog is never lost. That man who makes a
gift of clean food unto a person on the way who is toil-worn and unknown
to the giver, is sure to acquire great merit. The man who gratifies with
gifts of food the Pitris, the deities, the Rishis, the Brahmanas, and
guests arrived at his abode, acquires merit whose measure is very large.
That person who having committed even a heinous sin makes a gift of food
unto one that solicits, or unto a Brahmana, is never stupefied by that
heinous sin. A gift of food made unto a Brahmana becomes inexhaustible.
One made to a Sudra becomes productive of great merit. Even this is the
difference between the merits that attach to gifts of food made unto
Brahmanas and Sudras. Solicited by it Brahmana, one should not enquire
about his race or conduct or Vedic lore. Asked for food, one should give
food to him that asks. There is no doubt in tits, O king, that he who
makes gifts of food obtains both here and hereafter many trees yielding
food and every other object of desire. Like tillers expecting auspicious
showers of rain, the Pitris always expect that their sons and grandsons
would make offerings unto them of food (in Sraddhas). The Brahmana is a
great being. When he comes into one's anode and solicits, saying, 'Give
me,' the owner of the abode, whether influenced or not by the desire of
acquiring merit, is sure to win great merit by listening to that
solicitation. The Brahmana is the guest of all creatures in the universe.
He is entitled to the first portion of every food. That house Increases
in prosperity to which the Brahmanas repair from desire of soliciting
alms and from which they return honoured in consequence of their desires
being fulfilled. The owner of such a house takes birth in his next life
in a family, O Bharata, that can command all the comforts and luxuries of
life. A man, by making gifts of food in this world, is sure to attain to
an excellent place hereafter. He who makes gifts of sweetmeat and all
food that is sweet, attains to a residence in heaven where he is honoured
by all the deities and other denizens. Food constitutes the life-breath
of men. Everything is established upon food. He who makes gifts of food
obtains many animals (as his wealth), many children, considerable wealth
(in other shape), and a command in abundance of all articles of comfort
and luxurious enjoyment. The giver of food is said to be the giver of
life. Indeed, he is said to be the giver of everything. Hence, O king,
such a man acquires both strength and beauty of form in this world. If
food be given duly unto a Brahmana arrived at the giver's house as a
guest, the giver attains to great happiness, and is adored by the very
deities. The Brahmana, O Yudhishthira, is a great being. He is also a
fertile field. Whatever seed is sown on that field produces an abundant
crop of merit. A gift of food is visibly and immediately productive of
the happiness of both the giver and the receiver. All other gifts produce
fruits that are unseen. Food is the origin of all creatures. From food,
comes happiness and delight. O Bharata, know that religion and wealth
both flow from food. The cure of disease or health also flows from food.
In a former Kalpa, the Lord of all creatures said that food is Amrita or
the source of immortality. Food is Earth, food is Heaven, food is the
Firmament. Everything is established on food. In the absence of food, the
five elements that constitute the physical organism cease to exist in a
state of union. From absence of food the strength of even the strongest
man is seen to fail. Invitations and marriages and sacrifices all cease
in the absence of food. The very Vedas disappear when food there is none.
Whatever mobile and immobile creatures exist in the universe are
dependent on food. Religion and wealth, in the three worlds, are all
dependent on food. Hence the wise should make gifts of food. The
strength, energy, fame and achievements of the man who makes gifts of
food, constantly increase in the three worlds, O king. The lord of the
life-breaths, viz., the deity of wind, places above the clouds (the water
sucked up by the Sun). The water thus borne to the clouds is caused by
Sakra to be poured upon the earth, O Bharata. The Sun, by means of his
rays, sucks up the moisture of the earth. The deity of wind causes the
moisture to fall down from the Sun. [333] When the water falls down from
the clouds upon the Earth, the goddess Earth becomes moist, O Bharata.
Then do people sow diverse kinds of crops upon whose outturn the universe
of creatures depends. It is in the food thus produced that the flesh,
fat, bones and vital seed of all beings have their origin. From the vital
seed thus originated, O king, spring diverse kinds of living creatures.
Agni and Soma, the two agents living within the body, create and maintain
the vital seed. Thus from food, the Sun and the deity of wind and the
vital seed spring and act. All these are said to constitute one element
or quantity, and it is from these that all creatures spring. That man who
gives food into one who comes into his house and solicits it, is said, O
chief of the Bharatas, to contribute both life and energy unto living
creatures.'

'Bhishma continued, 'Thus addressed by Narada, O king, I have always made
gifts of food. Do thou also, therefore, freed from malice and with a
cheerful heart, make gifts of food. By making gifts of food, O king, unto
deserving Brahmanas with due rites, thou mayst be sure, O puissant one,
of attaining to Heaven. Hear me, O monarch, as I tell thee what the
regions are that are reserved for those that make gifts of food. The
mansions of those high-souled persons shine with resplendence in the
regions of Heaven. Bright as the stars in the firmament, and supported
upon many columns, white as the disc of the moon, and adorned with many
tinkling bells, and rosy like the newly-risen sun, those palatial abodes
are either fixed or movable. Those mansions are filled with hundreds upon
hundreds of things and animals that live on land and as many things and
animals living in water. Some of them are endued with the effulgence of
lapis lazuli and some are possessed of the resplendence of the sun. Some
of them are made of silver and some of gold. Within those mansions are
many trees capable of crowning with fruition every desire of the inmates.
Many tanks and roads and halls and well and lakes occur all around.
Thousands of conveyances with horses and other animals harnessed thereto
and with wheels whose clatter is always loud, may be seen there.
Mountains of food and all enjoyable articles and heaps of cloths and
ornaments are also to be seen there. Numerous rivers that run milk, and
hills of rice and other edibles, may also be seen there. Indeed, many
palatial residences looking like white clouds, with many beds of golden
splendour, occur in those regions, All these are obtained by those men
that make gifts of food in this world. Do thou, therefore, become a giver
of food. Verily, these are the regions that are reserved for those
high-souled and righteous persons that make gifts of food in this world.
For these reasons, men should always make gifts of food in this world.'"



SECTION LXIV

"Yudhishthira said, 'I have heard the discourse regarding the ordinance
about the gift of food. Do thou discourse to me now about the conjunction
of the planets and the stars in relation to the subject of making
gifts. [334]

"Bhishma said, 'In this connection is recited this ancient narrative of
the discourse between Devaki and Narada, that foremost of Rishis. Once on
a time when Narada of godlike feature and conversant with every duty
arrived at Dwaraka, Devaki asked him this question. Unto her that had
asked him, the celestial Rishi Narada duly answered in the following
words. Do thou hear as I recite them.'

"Narada said, 'By gratifying, O blessed lady, deserving Brahmanas with
Payasa mixed with ghee, under the constellation Krittika one attains to
regions of great happiness. [335] Under the constellation Rohini, one
should for freeing oneself from the debt one owes to the Brahmanas make
gift unto them of many handfuls of venison along with rice and ghee and
milk, and other kinds of edibles and drinks. One giving away a cow with a
calf under the constellation called Somadaivata (or Mrigasiras), proceeds
from this region of human beings to a region in heaven of great felicity.
One undergoing a fast and giving away Krisara mixed with sesame,
transcends all difficulties in the next world, including those mountains
with rocks sharp as razors. By making gifts, O beautiful lady, of cakes
and other food under the constellation Punarvasu one becomes possessed of
personal beauty and great fame and takes birth in one's next life in a
family in which there is abundance of food. Making a gift of wrought or
unwrought gold, under the constellation Pushya, one shines in effulgence
like Soma himself in regions of surrounding gloom. He who makes a gift,
under the constellation Aslesha, of silver of a bull, becomes freed from
every fear and attains to great affluence and prosperity. By making a
gift, under the constellation Magha, of earthen dishes filled with
sesame, one becomes possessed of children and animals in this world and
attains to felicity in the next. [336] For making gifts unto Brahmanas,
under the constellation called Purva-Phalguni of food mixed with Phanita
the giver observing a fast the while, reward is great prosperity both
here and hereafter. [337] By making a gift, under the constellation called
Uttara-Phalguni, of ghee and milk with rice called Shashthika, one
attains to great honours in heaven. Whatever gifts are made by men under
the constellation of Uttara-Phalguni produce great merit, which, again,
becomes inexhaustible. This is very certain. Observing a fast the while,
the person that makes, under the constellation Hasta, a gift of a car
with four elephants, attains to regions of great felicity that are
capable of granting the fruition of every wish. By making a gift, under
the constellation Chitra, of a bull and of good perfumes, one sports in
bliss in regions of Apsaras like the deities sporting in the woods of
Nandana. By making gifts of wealth under the constellation Swati, one
attains to such excellent regions as one desires and wins besides great
fame. By making gifts, under constellation Visakha, of a bull, and a cow
that yields a copious measure of milk, a cart full of paddy, with a
Prasanga for covering the same, and also cloths for wear, [338] a person
gratifies the Pitris and the deities attains to inexhaustible merit in
the other world. Such a person never meets with any calamity and
gratifies the Pitris and the deities and attains to inexhaustible merit
in the other world. Such a person never meets with any calamity and
certainly reaches heaven. By making gifts unto the Brahmanas of whatever
articles they solicit, one attains to such means of subsistence as one
desires, and becomes rescued from hell and every calamity that visits a
sinner after death. This is the certain conclusion of the scriptures. By
making gifts, under the constellation Anuradha of embroidered cloth and
other vestments and of food, observing a fast the while, one becomes
honoured in heaven for a hundred Yugas. By making a gift under the
constellation Jyeshtha, of the potherb called Kalasaka with the roots,
one attains to great prosperity as also to such an end as is desirable.
By making unto Brahmanas a gift under the constellation Mula, of fruits
and roots, with a restrained soul, one gratifies the Pitris and attains
to a desirable end. By making under the constellation Purvashadha, a
gift, unto a Brahmana conversant with the Vedas and of good family and
conduct, of cups filled with curds, while one is in the observance of a
fast, one takes birth in one's next life in a family possessed of
abundant kine. One obtains the fruition of every wish, by making gifts,
under the constellation Uttarashadha, of jugs full of barley-water, with
ghee and inspissated juice of sugarcane in abundance. By making a gift
under the conjunction called Abhijit, of milk with honey and ghee unto
men of wisdom, a righteous person attains to heaven and becomes an object
of attention and honour there. By making under the conjunction Sravana, a
gift of blankets or other cloth of thick texture, one roves freely
through every region of felicity, riding on a white car of pure
resplendence. By making with a restrained soul, under the constellation
Dhanishtha, a gift of a vehicle with bulls yoked thereto, or heaps of
cloths and wealth, one at once attains to heaven in one's next life. By
making gifts, under the constellation Satabhisha, of perfumes with
Aquilaria Agallocha and sandalwood, one attains in the next world to the
companionship of Apsaras as also eternal perfumes of diverse kinds. By
making gifts, under the constellation Purva-Bhadrapada, or Rajamasha, one
attains to great happiness in the next life and becomes possessed of an
abundant stock of every kind of edibles and fruits. [339] One who makes,
under the constellation Uttara, a gift of mutton, gratifies the Paris by
such an act attains to inexhaustible merit in the next world. Unto one
who makes a gift, under the constellation Revati, of a cow with a vessel
of white copper for milking her, the cow so given away approaches in the
next world, ready to grant the fruition of every wish. By making a gift,
under the constellation Aswini, of a car with steeds yoked thereto, one
is born in one's next life in a family possessed of numerous elephants
and steeds and cars, and becomes endued with great energy. By making,
under the constellation Bharani, a gift unto the Brahmanas of kine and
sesame, one acquires in one's next life great fame and an abundance of
kine.'

"Bhishma continued, 'Even thus did Narada discourse unto Devaki upon the
subject of what gifts should be made under what constellations. Devaki
herself, having listened to this discourse, recited it in her turn unto
her daughters-in-law (viz., the spouses of Krishna).'"



SECTION LXV

"Bhishma said, 'The illustrious Atri, the son of the Grandsire Brahman,
said, 'They who make gifts of gold are said to make gifts of everything
in the world.' King Harischandra said that the gift of gold is
sin-cleansing, leads to long life, and becomes productive of
inexhaustible merit unto the Pitris. Manu has said that a gift of drink
is the best of all gifts: therefore should a man cause wells and tanks
and lakes to be excavated. A well full of water and from which diverse
creatures draw water, is said to take off half the sinful acts of the
person who has excavated it. The whole race of a person is rescued from
hell and sin in whose well or tank or lake kine and Brahmanas and
righteous people constantly quench their thirst. That man transcends
every kind of calamity from whose well or tank every one draws water
without restraint during the summer season. Ghee is said to gratify the
illustrious Vrihaspati, Pushan, Bhaga, the twin Aswins, and the deity of
fire. Ghee is possessed of high medicinal virtues. It is a high requisite
for sacrifice. It is the best of all liquids. The merit a gift of ghee
produces is very superior. That man who is desirous of the reward of
happiness in the next world, who wishes for fame and prosperity, should
with a cleansed soul and having purified himself make gifts of ghee unto
the Brahmanas. Upon that man who makes gifts of ghee unto the Brahmanas
in the month of Aswin, the twin Aswins, gratified, confer personal
beauty. Rakshasas never invade the abode of that man who makes gifts unto
the Brahmanas of Payasa mixed with ghee. That man never dies of thirst
who makes gifts unto the Brahmanas of jars filled with water. Such a
person obtains every necessary of life in abundance, and has never to
undergo any calamity or distress. That man, who with great devotion and
restrained senses makes gifts unto the foremost of Brahmanas, is said to
take a sixth part of the merits won by the Brahmanas by their penances.
That man who makes presents unto Brahmanas having the means of life, of
firewood for purposes of cooking as also of enabling them to drive cold,
finds all his purposes and all his acts crowned with success. Such a one
is seen to shine with great splendour over all his enemies. The
illustrious deity of fire becomes pleased with such a man. As another
reward, he never becomes divested of cattle, and he is sure to achieve
victory in battles. The man who makes a gift of an umbrella obtains
children and great prosperity. Such a person is never affected by any
eye-disease. The merits also that spring from the performance of a
sacrifice become his. That man who makes a gift of an umbrella in the
season of summer or rains, has never to meet with any heart-burning on
any account. Such a man quickly succeeds in freeing himself from every
difficulty and impediment. The highly blessed and illustrious Rishi
Sandilya has said that, of all gifts, the gift of a car, O king, is the
best.'"



SECTION LXVI

"Yudhishthira said, 'I desire to hear, O grandsire, what the merits are
of that person who makes the gift of a pair of sandals unto a Brahmana
whose feet are burning or being scorched by hot sand, while he is
walking.'

"Bhishma said, 'The man, that gives unto the Brahmanas sandals for the
protection of their feet, succeeds in crushing all thorns and gets over
every kind of difficulty. Such a man, O Yudhishthira, stays over the
heads of all his foes. Vehicles of pure splendour, with mules harnessed
thereto, and made of gold and silver, O monarch, approach him. He who
makes a gift of sandals is said to earn the merit of making the gift of a
vehicle with well-broken steeds yoked thereto.'

"Yudhishthira said, 'Do thou tell me in detail once more, O grandsire, of
the merits that attach to gifts of sesame and land and kine and food.'

"Bhishma said, 'Do thou hear, O son of Kunti, what the merits are that
attach to the gift of sesame. Hearing me, do thou, then, O best of the
Kurus, make gifts of sesame according to the ordinance. Sesame seeds were
created by the Self-born Brahman as the best food for the Pitris. Hence,
gifts of sesame seeds always gladden the Pitris greatly. The man who
makes gifts of sesame seeds, in the month of Magha, unto the Brahmanas,
has never to visit hell which abounds with all frightful creatures. He
who adores the Pitris with offerings of sesame seeds is regarded as
worshipping the deities at all the sacrifices. One should never perform a
Sraddha with offerings of sesame seeds without cherishing some
purpose. [340] Sesame seeds sprang from the limbs of the great Rishi
Kasyapa. Hence, in the matter of gifts, they have come to be regarded as
possessed of high efficacy. Sesame seeds bestow both prosperity and
personal beauty and cleans the giver of all his sins It is for this
reason that the gift of sesame seeds is distinguished above the gift of
every other article. Apastamva of great intelligence, and Kankha and
Likhita, and the great Rishi Gautama have all ascended to heaven by
having made gifts of sesame seeds. Those Brahmanas that make Homa with
offerings of sesame, abstain from sexual intercourse, and are observant
of the religion of Pravritti or acts, are regarded as equal (in purity
and efficacy) to bovine Havi. The gift of sesame seeds is distinguished
above all gifts. Amongst all gifts, the gifts of sesame is regarded as
productive of inexhaustible merit. In ancient times when Havi (clarified
butter) on one occasion had become unobtainable the Rishi Kusika, O
scorcher of foes, made offerings of sesame seeds to his three sacrificial
fires and succeeded in attaining to an excellent end. I have thus said
unto thee, O chief of the Kurus, what the regulations are respecting the
excellent gift of sesame seeds. It is in consequence of these regulations
that the gift of sesame seeds has come to be regarded as endued with very
superior merit. After this, listen to what I would say. Once on a time
the deities, desirous of making a sacrifice, repaired, O monarch, to the
presence of the Self-born Brahman. Having met Brahman, being desirous of
performing a sacrifice on earth, they begged him for a piece of
auspicious earth, saying, 'We want it for our sacrifice.'

'The deities said, 'O illustrious one, thou art the lord of all the earth
as also of all the deities. With thy permission, O highly blessed one, we
desire to perform a sacrifice. The person who has not obtained by lawful
means the earth whereon to make the sacrificial altar, earns not the
merit of the sacrifice he performs. Thou art the Lord of all the universe
consisting of its mobile and immobile objects. Hence, it behoveth thee to
grant us a piece of earth for the sacrifice we wish to make.'

"Brahman said, 'Ye foremost of deities, I shall give you a piece of earth
whereon, ye sons of Kasyapa, you shall perform your intended sacrifice.'

"The deities said, 'Our wishes, O holy one, have been crowned with
fruition. We shall perform our sacrifice even here with large Dakshina.
Let, however, the Munis always adore the piece of earth. Then there came
to that place Agastya and Kanwa and Bhrigu and Atri and Vrishakapi, and
Asita and Devala. The high-souled deities then, O thou of unfading glory,
performed their sacrifice. Those foremost of gods concluded it in due
time. Having completed that sacrifice of theirs on the breast of that
foremost of mountains. Himavat, the deities attached to the gift of earth
a sixth part of the merit arising from their sacrifice. The man who makes
a gift of even a span of earth (unto a Brahmana) with reverence and
faith, has never to languish under any difficulty and has never to meet
with any calamity. By making a gift of a house that keeps out cold, wind,
and sun, and that stand upon a piece of clean land, the giver attains to
the region of the deities and does not fall down even when his merit
becomes exhausted. By making a gift of a residential house, the giver,
possessed of wisdom, lives, O king, in happiness in the company of Sakra.
Such a person receives great honours in heaven. That person in whose
house a Brahmana of restrained sense, well-versed in the Vedas, and
belonging by birth to a family of preceptors, resides in contentment,
succeeds in attaining to and enjoying a region of high felicity. [341]
After the same manner, O best of the Bharatas, by giving away a shed for
the shelter of kine that can keep out cold and rain and that is
substantial in structure, the giver rescues seven generations of his race
(from hell). By giving away a piece of arable earth the giver attains to
excellent prosperity. By giving a piece of earth containing mineral
wealth, the giver aggrandises his family and race. One should never give
away any earth that is barren or that is burnt (arid); nor should one
give away any earth that is in close vicinity to a crematorium, or that
has been owned and enjoyed by a sinful person before such gift. When a
man performs a Sraddha in honour of the Pitris on earth belonging to
another person, the Pitris render both the gift of that earth and the
Sraddha itself futile. [342] Hence, one possessed of wisdom should buy
even a small piece of earth and make a gift of it. The Pinda that is
offered to one's ancestors on earth that has been duly purchased becomes
inexhaustible. [343] Forests, and mountains, and rivers, and Tirthas are
regarded as having no owners. No earth need be purchased here for
performing Sraddhas. Even this has been said, O king, on the subject of
the merits of making gifts of earth. After this, O sinless one, I shall
discourse to thee on the subject of the gift of kine. Kine are regarded
as superior to all the ascetics. And since it is so, the divine Mahadeva
for that reason performed penance in their company. Kine, O Bharata,
dwell in the region of Brahman, in the company of Soma. Constituting as
it does the highest end, regenerate Rishis crowned with success strive to
attain to that very region. Kine benefit human beings with milk, ghee,
curds, dung, skin, bones, horns, and hair, O Bharata. Kine do not feel
cold or heat. They always work. The season of rains also cannot afflict
them at all. And since kine attain to the highest end (viz., residence in
the region of Brahman), in the company of Brahmanas, therefore do the
wise say that king and Brahmanas are equal. In days of yore, king
Rantideva performed a grand sacrifice in which an immense number of kine
were offered up and slaughtered. From the juice that was secreted by the
skins of the slaughtered animals, a river was formed that came to be
called by the name of Charmanwati. Kine no longer form animals fit for
sacrifice. They now constitute animals that are fit for gift. That king
who makes gifts of kine unto the foremost of Brahmanas, O monarch, is
sure to get over every calamity even if he falls into it. The man who
makes a gift of a thousand kine has not to go to hell. Such a person, O
ruler of men, obtains victory everywhere. The very chief of the deities
had said that the milk of kine is nectar. For this reason, one who makes
a gift of a cow is regarded as making a gift of nectar. Persons
conversant with the Vedas have declared that the Ghee manufactured from
cows' milk is the very best of all libations poured into the sacrificial
fire. For this reason, the man who makes a gift of a cow is regarded as
making a gift of a libation for sacrifice. A bovine bull is the
embodiment of heaven. He who makes the gift of a bovine bull unto an
accomplished Brahmana, receives great honours in heaven. Kine, O chief of
Bharata's race, are said to be the life-breath of living creatures.
Hence, the man who makes the gift of a cow is said to make the gift of
life-breath. Persons conversant with the Vedas have said that kine
constitute the great refuge of living creatures. Hence, the man who makes
the gift of a cow is regarded as making the gift of what is the high
refuge for all creatures. The cow should never be given away for
slaughter (i.e., unto one who will kill her); nor should the cow be given
unto a tiller of the soil; nor should the cow be given unto an atheist.
The cow should not also, O chief of the Bharatas, be given unto one whose
occupation is the keeping of kine. [344] The wise have said that a person
who gives away the cow unto any of such sinful persons has to sink into
everlasting hell. One should never give unto a Brahmana a cow that is
lean, or that produces calves that do not live, or that is barren, or
that is diseased, or that is defective of limb, or that is worn out with
toil. The man that gives away ten thousand kine attains to heaven and
sports in bliss in the companionship of Indra. The man who makes gifts of
kine by hundred thousand acquires many regions of inexhaustible felicity.
Thus have I recited to thee the merits attaching to the gift of kine and
of sesame, as also to the gift of earth. Listen now to me as I discourse
to thee upon the gift of food, O Bharata. The gift of food, O son of
Kunti, is regarded as a very superior gift. King Rantideva in days of
yore ascended to heaven by having made gifts of food. That king, who make
a gift of food unto one that is toil-worn and hungry, attains to that
region of supreme felicity which is the Self-born's own. Men fail to
attain by gifts of gold and robes and of other thing, to that felicity to
which givers of food succeed in attaining, O thou of great puissance!
Food is, indeed, the first article. Food is regarded as the highest
prosperity. It is from food that life springs, as also energy and prowess
and strength. He who always makes gifts of food, with attention, unto the
righteous, never falls into any distress.. Even this has been said by
Parasara. Having worshipped the deities duly, food should be first
dedicated to them. It has been said, O king, that the kind of food that
is taken by particular men is taken also by the deities those men
worship. [345] That man who makes a gift of food in the bright fortnight
of the month of Kartika, succeeds in crossing every difficulty here add
attains to inexhaustible felicity hereafter. That man who makes a gift of
food unto a hungry guest arrived at his abode, attains to all those
regions, O chief of Bharata's race, that are reserved for persons
acquainted with Brahma. The man who makes gifts of food is sure to cross
every difficulty and distress. Such a person comes over every sin and
cleanses himself of every evil act. I have thus discoursed to thee upon
the merits of making gifts of food, of sesame, of earth, and of kine.'"



SECTION LXVII

"Yudhishthira said, 'I have heard, O sire, of the merits of the different
kinds of gift upon which thou hast discoursed to me. I understand, O
Bharata, that the gift of food is especially laudable and superior. What
however, are the great merits of making gifts of drink. I desire to hear
of this in detail, O grandsire!'

"Bhishma said, 'I shall, O chief of Bharata's race, discourse to thee
upon this subject. Listen to me, O thou of unbaffled prowess, as I speak
to thee. I shall, O sinless one, discourse unto thee of gifts beginning
with that of drink. The merit that a man acquires by making gifts of food
and drink is such that the like of it, I think, is incapable of being
acquired through any other gift. There is no gift, therefore, that is
superior to that of either food or drink. It is no food that all living
creatures are able to exist. For this reason, food is regarded as a very
superior object in all the worlds. From food the strength and energy of
living creatures constantly increases. Hence, the lord of all creatures
has himself said that the gift of food is a very superior gift. Thou hast
heard, O son of Kunti, what the auspicious words are of Savitri herself
(on the subject of the gift of food). Thou knowest for what reason those
words were said, what those words were, and how they were said in course
of the sacred Mantras, O thou of great intelligence. A man, by making a
gift of food, really makes a gift of life itself. There is no gift in
this world that is superior to the gift of life. Thou art not
unacquainted with this saying of Lomasa, O thou of mighty arms! The end
that was attained in former days by king Sivi in consequence of his
having granted life to the pigeon is acquired by him, O monarch, who
makes a gift of food unto a Brahmana. Hence, it has been heard by us that
they that give life attain to very superior regions of felicity in after
life. Food, O best of the Kurus, may or may not be superior to drink.
Nothing can exist without the aid of what springs from water. The very
lord of all the planets, viz., the illustrious Soma, has sprung from
water. Amrita and Sudha and Swadha and milk as also every kind of food,
the deciduous herbs, O monarch, and creepers (medicinal and of other
virtues), spring from water. From these, O king, the life-breath of all
living creatures flows. The deities have nectar for their food. The Nagas
have Sudha. The Pitris have Swadha for theirs. The animals have herbs and
plants for their food. The wise have said that rice, etc., constitute the
food of human beings. All these, O chief of men, spring from water.
Hence, there is nothing superior to the gift of water or drink. If a
person wishes to secure prosperity for himself, he should always make
gifts of drink. The gift of water is regarded as very praiseworthy. It
leads to great fame and bestows long life on the giver. The giver of
water, O son of Kunti, always stays over the heads of his enemies. Such a
person obtains the fruition of all his wishes and earns everlasting fame.
The giver, O chief of men, becomes cleansed of every sin and obtains
unending felicity hereafter as he proceeds to heaven, O thou of great
splendour. Mann himself has said that such a person earns regions of
inexhaustible bliss in the other world.'"



SECTION LXVIII

"Yudhishthira said, 'Do thou discourse to me once again, O grandsire,
upon the merits attaching to gifts of sesame and of lamps for lighting
darkness, as also of food and robes.'

"Bhishma said, 'In this connection, O Yudhishthira, is recited the
narrative of the discourse that took place in ancient times between a
Brahmana and Yama. In the country lying between the rivers Ganga and
Yamuna, at the foot of the hills called Yamuna, there was a large town
inhabited by Brahmanas. The town was celebrated under the name of
Parnasala and was very delightful in appearance, O king. A large number
of learned Brahmanas lived in it. One day, Yama, the ruler of the dead,
commanded a messenger of his, who was clad in black, endued with
blood-red eyes and hair standing erect, and possessed of feet, eyes, and
nose all of which resembled those of a crow, saying, 'Go thou to the town
inhabited by Brahmanas and bring hither the person known by the name of
Sarmin and belonging by birth to the race of Agastya. He is intent on
mental tranquillity and possessed of learning. He is a preceptor engaged
in teaching the Vedas and his practices are well-known. Do not bring me
another person belonging to the same race and living in the same
neighbourhood. This other man is equal unto him I want, in virtues,
study, and birth. With respect to children and conduct, this other
resembles the intelligent Sarmin. Do thou bring the individual I have in
view. He should be worshipped with respect (instead of being dragged
hither with irreverence).' The messenger having come to the place, did
the very reverse of what he had been bidden to do. Attacking that person,
he brought him who had been forbidden by Yama to be brought. Possessed of
great energy, Yama rose up at the sight of the Brahmana and worshipped
him duly. The king of the dead then commanded his messenger, saying, 'Let
this one be taken back, and let the other one be brought to me.' When the
great judge of the dead said these words, that Brahmana addressed him and
said, 'I have completed my study of the Vedas and am no longer attached
to the world. Whatever period may yet remain of my mortal existence, I
wish to pass, dwelling even here, O thou of unfading glory! [346]

"Yama said, 'I cannot ascertain the exact period, ordained by Time, of
one's life, and hence, unurged by Time, I cannot allow one to take up
one's residence here. I take note of the acts of righteousness (or
otherwise) that one does in the world. Do thou, O learned Brahmana of
great splendour return immediately to thy abode. 'I ell me what also is
in thy mind and what I can do for thee, O thou of unfading glory!'

"The Brahmana said, 'Do thou tell me what those acts are by accomplishing
which one may earn great merit. O best of all beings, thou art the
foremost of authorities (on the subject) even in the three worlds.'

"Yama said, 'Do thou hear, O regenerate Rishi, the excellent ordinances
regarding gifts. The gift of sesame seeds is a very superior one. It
produces everlasting merit. O foremost of regenerate ones, one should
make gifts of as much sesame as one can. By making gifts of sesame every
day, one is sure to attain the fruition of one's every wish. The gift of
sesame at Sraddhas is applauded. Verily the gift of sesame is a very
superior one. Do thou make gifts of sesame unto the Brahmanas according
to the rites ordained in the scriptures. One should on the day of the
full moon of the month of Vaisakha, make gilts of sesame unto the
Brahmanas. They should also be made to eat and to touch sesame on every
occasion that one can afford. They that are desirous of achieving what is
beneficial to them should, with their whole souls, do this in their
houses. [347] Without doubt, men should similarly make gifts of water and
establish resting places for the distribution of drinking water. [348] One
should cause tanks and lakes and wells to be excavated. Such acts are
rare in the world, O best of regenerate persons! Do thou always make
gifts of water. This act is fraught with great merit. O best of
regenerate persons, thou shouldst establish resting places along the
roads for the distribution of water. After one has eaten, the gift unto
one should especially be made of water for drink.'

"Bhishma continued, 'After Yama had said these words unto him, the
messenger who had borne him from his abode conveyed him back to it. The
Brahmana, on his return, obeyed the instructions he had received. Having
thus conveyed him back to his abode the messenger of Yama fetched Sarmin
who had really been sought by Yama. Taking Sarmin unto him, he informed
his master. Possessed of great energy, the judge of the dead worshipped
that righteous Brahmana, and having conversed with him a while dismissed
him for being taken back to his abode. Unto him also Yama gave the same
instructions. Sarmin, too, coming back into the world of men, did all
that Yama had said. Like the gift of water, Yama, from a desire of doing
good to the Pitris, applauds the gift of lamps to light dark places.
Hence, the giver of a lamp for lighting a dark place is regarded as
benefiting the Pitris. Hence, O best of the Bharatas, one should always
give lamps for lighting dark spots. The giving of lamps enhances the
visual power of the deities, the Pitris, and one's own self. [349] It has
been said, O king, that the gift of gems is a very superior gift. The
Brahmana, who, having accepted a gift of gems, sells the same for
performing a sacrifice, incurs no fault. The Brahmana, who, having
accepted a gift of gems makes a gift of them unto Brahmanas. acquires
inexhaustible merit himself and confers inexhaustible merit upon him from
whom he had originally received them. Conversant with every duty Manu
himself has said that he, who, observant of proper restraints, earns
makes a gift of gems unto a Brahmana observant of proper restraints earns
inexhaustible merit himself and confers inexhaustible merit upon the
recipient. The man who is content with his own wedded wife and who makes
a gift of robes, earns an excellent complexion and excellent vestments
for himself. I have told thee, O foremost of men, what the merits are
that attach to gifts of kine, of gold, and the sesame agreeably to
deserve precepts of the Vedas and the scriptures One should marry and
raise offspring upon one's wedded wives. Of all acquisitions, O son of
Kuru's race, that of male issue is regarded as the foremost.'"



 SECTION LXIX

"Yudhishthira said, 'Do thou, O foremost one of Kuru's race, discourse
unto me once again of the excellent ordinance regarding gifts, with
especial reference, O thou of great wisdom, to the gift of earth. A
Kshatriya should make gifts of earth unto a Brahmana of righteous deeds.
Such a Brahmana should accept the gift with due rites. None else,
however, than a Kshatriya is competent to make gifts of earth. It behoves
thee now to tell me what these objects are that persons of all classes
are free to bestow if moved by the desire of earning merit. Thou shouldst
also tell me what has been said in the Vedas on this subject.'

"Bhishma said, 'There are three gifts that go by the same name and that
are productive of equal merits. Indeed, these three confer the fruition
of every wish. The three objects whose gifts are of such a character are
kine, earth, and knowledge. [350] That person who tells his disciple words
of righteous import drawn from the Vedas acquires merit equal to that
which is won by making gifts of earth and kine. Similarly are kine
praised (as objects of gifts). There is no object of gift higher than
they. Kine are supposed to confer merit immediately. They are also, O
Yudhishthira, such that a gift of them cannot but lead to great merit.
Kine are the mothers of all creatures. They bestow every kind of
happiness. The person that desires his own prosperity should always make
gifts of kine. No one should kick at kine or proceed through the midst of
kine. Kine are goddesses and homes of auspiciousness. For this reason,
they always deserve worship. Formerly, the deities, while tilling the
earth whereon they performed a sacrifice, used the goad for striking the
bullocks yoked to the plough. Hence, in tilling earth for such a purpose,
one may, without incurring censure or sin, apply the goad to bullocks. In
other acts, however, bullocks should never be struck with the goad or the
whip When kine are grazing or lying down no one should annoy them in any
way. When the cows are thirsty and they do not get water (in consequence
of any one obstructing their access to the pool or tank or river), they,
by merely looking at such a person, can destroy him with all his
relatives and friends. What creatures can be more sacred than kine when
with the very dung of kine altars whereon Sraddhas are performed in
honour of the Pitris, or those whereon the deities are worshipped, are
cleansed and sanctified? That man, who, before eating himself gives every
day, for a year, only a handful of grass unto a cow belonging to another,
is regarded as undergoing a vow or observance which bestows the fruition
of every wish. Such a person ac-quires children and fame and wealth and
prosperity, and dispels all evils and dreams.'

"Yudhishthira said, 'What should be the indications of those kine that
deserve to be given away? What are those kine that should be passed over
in the matter of gifts? What should be the character of those persons
unto whom kine should be given? Who, again, are those unto whom kine
should not be given?

"Bhishma said, 'A cow should never be given unto one that is not
righteous in behaviour, or one that is sinful, or one that is covetous or
one that is untruthful in speech, or one that does not make offerings
unto the Pitris and deities. A person, by making a gift of ten kine unto
a Brahmana learned in the Vedas, poor in earthly wealth, possessed of
many children, and owning a domestic are, attains to numerous regions of
great felicity. When a man performs any act that is fraught with merit
assisted by what he has got in gift from another, a portion of the merit
attaching to that act becomes always his with whose wealth the act has
been accomplished. He that procreates a person, he that rescues a person,
and he that assigns the means of sustenance to a person are regarded as
the three sires. Services dutifully rendered to the preceptor destroys
sin. Pride destroys even great fame. The possession of three children
destroys the reproach of childlessness, and the possession of ten kine
dispels the reproach of poverty. Unto one that is devoted to the Vedanta,
that is endued with great learning, that has been filled with wisdom,
that has a complete control over his senses, that is observant of the
restraints laid down in the scriptures, that has withdrawn himself from
all worldly attachments, unto him that says agreeable words unto all
creatures, unto him that would never do an evil act even when impelled by
hunger, unto one that is mild or possessed of a peaceful disposition,
unto one that is hospitable to all guests,--verily unto such a Brahmana
should a man, possessed of similar conduct and owning children and wives,
assign the means of sustenance. The measure of merit that attaches to the
gift of kine unto a deserving person is exactly the measure of the sin
that attaches to the act of robbing a Brahmana of what belongs to him.
Under all circumstances should the spoliation of what belongs to a
Brahmana be avoided, and his spouses kept at a distance.'"



SECTION LXX

"Bhishma said, 'In this connection, O perpetuator of Kuru's race, is
recited by the righteous the narrative of the great calamity that
overtook king Nriga in consequence of his spoliation of what had belonged
to a Brahmans. Some time before, certain young men of Yadu's race, while
searching for water, had come upon a large well covered with grass and
creepers. Desirous of drawing water from it, they laboured very much for
removing the creepers that covered its mouth. After the mouth had been
cleaned, they beheld within the well a very large lizard residing within
it. The young men made strong and repeated efforts for rescuing the
lizard from that situation. Resembling a very hill in size, the lizard
was sought to be freed by means of cords and leathern tongs. Not
succeeding in their intention the young men then went to Janardana.
Addressing him they said, 'Covering the entire space of a well, there is
a very large lizard to be seen. Notwithstanding our best efforts we have
not succeeded in rescuing it from that situation.' Even this was what
they represented unto Krishna. Vasudeva then proceeded to the spot and
took out the lizard and questioned it as to who it was. The lizard said
that it was identical with the soul of king Nriga who had flourished in
days of old and who had performed many sacrifices. Unto the lizard that
said those words, Madhava spoke, 'Thou didst perform many righteous acts.
No sin didst thou commit. Why, then, O king, hast thou come to such a
distressful end? Do thou explain what this is and why it has been brought
about. We have heard that thou didst repeatedly make gifts unto the
Brahmanas of hundreds upon hundreds of thousands and once again eight
times hundreds upon hundreds of ten thousands of kine. [351] Why,
therefore, has this end overtaken thee?' Nriga then replied unto Krishna,
saying, 'On one occasion a cow belonging to a Brahmana who regularly
worshipped his domestic fire, escaping from the owner's abode while he
was absent from home entered my flock. The keepers of my cattle included
that cow in their tale of a thousand. In time that cow was given away by
me unto a Brahmana, acting as I did from desire of happiness in heaven.
The true owner, returning home, sought for his lost cow and at last saw
it in the house of another.' Finding her, the owner said, 'This cow is
mine!' The other person contested his claim, till both, disputing and
excited with wrath, came to me. Addressing me one of them said, 'Thou
hast been the giver of this cow!' The other one said, 'Thou hast robbed
me of this cow--she is mine! I then solicited the Brahmana unto whom I
had given that cow, to return the gift in exchange for hundreds upon
hundreds of other kine. Without acceding to my earnest solicitations, he
addressed me, saying. 'The cow I have got is well-suited to time and
place. She yields a copious measure of milk, besides being very quiet and
very fond of us. The mills she yields is very sweet. She is regarded as
worthy of every praise in my house. She is nourishing, besides, a weak
child of mine that has just been weaned. She is incapable of being given
up by me.' Having said these words, the Brahmana went away. I then
solicited the other Brahmana offering him an exchange, and saying, 'Do
thou take a hundred thousand kine for this one cow.' The Brahmana,
however, replied unto me, saying, 'I do not accept gifts from persons of
the kingly order. I am able to get on without help. De thou then, without
loss of time, give me that very cow which was mine.' Even thus, O slayer
of Madhu, did that Brahmana speak unto me. I offered to make gifts unto
him of gold and silver and horses and cars. That foremost of Brahmanas
refused to accept any of these as gift and went away. Meanwhile, urged by
time's irresistible influence, I had to depart from this world. Wending
to the region of the Pitris I was taken to the presence of the king of
the dead. Worshipping me duly Yama addressed me, saying, 'The end cannot
be ascertained, O king, of thy deed. There is, however, a little sin
which was unconsciously perpetrated by thee. Do thou suffer the
punishment for that sin now or afterwards as it pleases thee. Thou hadst
(upon thy accession to the throne) sworn that thou wouldst protect (all
persons in the enjoyment of their own). That oath of thine was not
rigidly kept by thee. Thou tookest also what belonged to a Brahmana. Even
this has been the two-fold sin thou hast committed.' I answered, saying,
'I shall first undergo the distress of punishment, and when that is over,
I shall enjoy the happiness that is in store for me, O lord!' After I had
said those words unto the king of the dead, I fell down on the Earth.
Though fallen down I still could hear the words that Yama said unto me
very loudly. Those words were, Janardana the son of Vasudeva, will rescue
thee! Upon the completion of a full thousand years, when the demerit will
be exhausted of thy sinful act, thou shalt then attain to many regions of
inexhaustible felicity that have been acquired by thee through thy own
acts of righteousness. Falling down I found myself, with head downwards,
within this well, transformed into a creature of the intermediate order.
Memory, however, did not leave me. By thee I have been rescued today.
What else can it testify to than the puissance of thy penances? Let me
have thy permission. O Krishna! I desire to ascend to heaven! permitted
then by Krishna, king Nriga bowed his head unto him and then mounted a
celestial car and proceeded to heaven. After Nriga had thus proceeded to
heaven, O best of the Bharatas, Vasudeva recited this verse, O delighter
of the Kurus. No one should consciously appropriate anything belonging to
a Brahmana. The property of a Brahmana, if taken, destroys the taker even
as the Brahmana's cow destroyed king Nriga! I tell thee, again, O Partha,
that a meeting with the good never proves fruitless. Behold, king Nriga
was rescued from hell through meeting with one that is good. As a gift is
productive of merit even so an act of spoliation leads to demerit. Hence
also, O Yudhishthira, one should avoid doing any injury to kine.'" [352]



SECTION LXXI

''Yudhishthira said, V sinless one, do thou discourse to me more in
detail upon the merits that are attainable by making gifts of kine. O
thou of mighty arms, I am never satiated with thy words!'

"Bhishma said, 'In this connection is recited the old history of the
discourse between the Rishi Uddalaki and his son called Nachiketa. Once
on a time the Rishi Uddalaki endued with great intelligence, approaching
his son Nachiketa, said unto him, 'Do thou wait upon and serve me.' Upon
the completion of the vow he had observed the great Rishi once more said
unto his son, 'Engaged in performing my ablutions and deeply taken up
with my Vedic study, I have forgotten to bring with me the firewood, the
Kusa blades, the flowers, the water jar, and the potherbs I had gathered.
Do thou bring me those things from the riverside.' The son proceeded to
the spot indicated, but saw that all the articles had been washed away by
the current. Coming back to his father, he said, 'I do not see the
things!' Afflicted as he then was with hunger, thirst, and fatigue, the
Rishi Uddalaki of high ascetic merit, in a sudden wrath, cursed his son,
saying, 'Do thou meet with Yama today!' Thus struck by his sire with the
thunder of his speech, the son, with joined palms, said, 'Be appeased
with me!' Soon, however, he fell down on the earth, deprived of life.
Beholding Nachiketa prostrated upon the earth, his sire became deprived
of his senses through grief. He, too, exclaiming, 'Alas, what have I
done,' fell down on the earth. Filled with grief, as he indulged in
lamentations for his son, the rest or that day passed away and night
came. Then Nachiketa, O son of Kuru's race, drenched by the tears of his
father, gave signs of returning life as he lay on a mat of Kusa grass.
His restoration to life under the tears of his sire resembled the
sprouting forth of seeds when drenched with auspicious showers. The son
just restored to consciousness was still weak. His body was smeared with
fragrant unguents and he looked like one just awaking from a deep
slumber. The Rishi asked him, saying, 'Hast thou, O son, acquired
auspicious regions by thy own acts? By good luck, thou hast been restored
to me! Thy body does not seem to be human!' Thus asked by high-souled
father, Nachiketa who had seen every thing with his own eyes, made the
following answer unto him in the midst of the Rishis, 'In obedience to
thy command I proceeded to the extensive region of Yama which is
possessed of a delightful effulgence. There I beheld a palatial mansion
which extended for thousands of Yojanas and emitted a golden splendour
from every part. As soon as Yama beheld me approaching with face towards
him, he commanded his attendants saying, 'Give him a good seat, verily,
the king of the dead, for thy sake worshipped we with the Arghya and the
other ingredients.' Thus worshipped by Yama and seated in the midst of
his counsellors, I then said mildly, 'I have come to thy abode, O judge
of the dead! Do thou assign me those regions which I deserve for my
acts!' Yama then answered me, saying, 'Thou art not dead, O amiable one!'
Endued with penances, thy father said unto thee, 'Do thou meet with Yama!
The energy of thy sire is like that of a blazing fire. I could not
possibly falsify that speech of his. Thou hast seen me. Do thou go hence,
O child! The author of thy body is indulging in lamentations for thee.
Thou art my dear guest. What wish of thine cherished by thee in thy heart
shall I grant thee? Solicit the fruition of whatever desire thou mayst
cherish.' Thus addressed by him, I replied unto the king of the dead,
saying, 'I have arrived within thy dominions from which no traveller ever
returns. If I really be an object deserving of thy attentions, I desire,
O king of the dead, to have a sight of those regions of high prosperity
and happiness that have been reserved for doers of righteous deeds.' Thus
addressed by me, Yama caused me to be mounted upon a vehicle of splendour
as effulgent as that of the sun and unto which were harnessed many
excellent steeds. Bearing me on that vehicle, he showed me, O foremost of
regenerate persons, all those delightful regions that are reserved for
the righteous. I beheld in those regions many mansions of great
resplendence intended for high-souled persons. Those mansions are of
diverse forms and are adorned with every kind of gem. Bright as the disc
of the moon, they are ornamented with rows of tinkling bells. Hundreds
among them are of many storeys. Within them are pleasant groves and woods
and transparent bodies of water. Possessed of the effulgence of lapis
lazuli and the sun, and made of silver and gold, their complexion
resembles the colour of the morning sun. Some of them are immovable and
some movable. Within them are many hills of viands and enjoyable articles
and robes and beds in abundance. Within them are many trees capable of
granting the fruition of every wish. There are also many rivers and roads
and spacious halls and lakes and large tanks. Thousands of cars with
rattling wheels may be seen there, having excellent steeds harnessed unto
them. Many rivers that run milk, many hills of ghee, and large bodies of
transparent water occur there. Verily, I beheld many such regions, never
seen by me before of happiness and joy, approved by the king of the dead.
Beholding all those objects, I addressed the ancient and puissant judge
of the dead, saying, 'For whose use and enjoyment have these rivers with
eternal currents of milk and ghee been ordained?' Yama answered me
saying, 'These streams of milk and ghee, know thou, are for the enjoyment
of those righteous persons, that make gifts in the world of men. Other
eternal worlds there are which are filled with such mansions free from
sorrow of every kind. These are reserved for those persons that are
engaged in making gifts of kine. [353] The mere gift of kine is not worthy
of praise. There are considerations of propriety or otherwise about the
person unto whom kine should be given, the time for making those gifts,
the kind of kine that should form the object of gifts, and the rites that
should be observed in making the gifts. Gifts of kine should be made
after ascertaining the distinctive qualifications of both Brahmanas (who
are to receive them) and the kine themselves (which are to be given
away). Kine should not be given unto one in whose abode they are likely
to suffer from fire or the sun. That Brahmana who is possessed of Vedic
lore, who is of austere penances, and who performs sacrifices, is
regarded as worthy of receiving kine in gift. Those kine that have been
rescued from distress situation, or that have been given by poor
householders from want of sufficient means to feed and cherish them, are,
for these reasons, reckoned as of high value. [354] Abstaining from all
food and living upon water alone for three nights and sleeping the while
on the bare earth, one should, having properly fed the kine one intends
to give away, give them unto Brahmanas after having gratified them also
(with other gifts). The kine given away should be accompanied by their
calves. They should, again, be such as to bring forth good calves, at the
proper seasons. They should be accompanied with other articles so given
away. Having completed the gift, the giver should live for three days on
only milk and forbearing from food of every other kind. He, who gives a
cow that is not vicious, that brings forth good calves at proper
intervals, and that does not fly away from the owners' house, and
accompanies such gift with a vessel of white brass for milking her,
enjoys the felicity of heaven for as many years as are measured by the
number of hairs on the animal's body. He, who gives unto a Brahmana a
bull well-broken and capable of bearing burdens, possessed of strength
and young in years, disinclined to do any mischief, large-sized and
endued with energy, enjoys those regions, that are reserved for givers of
kine. He is regarded as a proper person for receiving a cow in gift who
is known to be mild towards kine, who takes kine for his refuge, who is
grateful, and who has no means of subsistence assigned unto him. When an
old man becomes ill, or when a Brahmana intends to perform a sacrifice,
or when one wishes to till for agriculture, or when one gets a son
through the efficacy of a Homa performed for the purpose, or for the use
of one's preceptor, or for the sustenance of a child (born in the usual
way), one should give away a beloved cow. Even these are the
considerations that are applauded (in the matter of making gifts of kine)
in respect of place and time. The kine that deserve to be given away are
those that yield copious measures of milk, or those that are well-known
(for their docility and other virtues). or those that have been purchased
for a price, or those that have been acquired as honoraria for learning,
or those that have been obtained in exchange by offering other living
creatures (such as sheep and goats, etc.), or those that have been won by
prowess of arms, or those that have been gained as marriage-dower (from
fathers-in-law and other relations of the wife).'

"Nachiketa continued, 'Hearing these words of Vaivaswata, I once more
addressed him, saying, 'What are those objects by giving which, when kine
are not procurable, givers may yet go to regions reserved for men making
gifts of kine?' Questioned by me, the wise Yama answered, explaining
further what the end is that is attainable by making gifts of kine. He
said, 'In the absence of kine, a person by making gifts of what has been
regarded as the substitute of kine, wins the merit of making gifts of
kine. If, in the absence of kine, one makes a gift of a cow made of ghee,
observant of a vow the while, one gets for one's use these rivers of ghee
all of which approach one like an affectionate mother approaching her
beloved child. If, in the absence of even a cow made of ghee, one makes a
gift of a cow made of sesame seeds, observing a cow the while, one
succeeds with the assistance of that cow to get over all calamities in
this world and to enjoy great happiness hereafter from these rivers of
milk that thou beholdest! If in the absence of a cow made of sesame
seeds, one makes a gift of a cow made of water one succeeds in coming to
these happy regions and enjoying this river of cool and transparent
water, that is, besides capable of granting the fruition of every wish.'
The king of the dead explained to me all this while I was his guest, and,
O thou of unfading glory, great was the joy that I felt at sight of all
the wonders he showed me. I shall now tell thee what would certainly be
agreeable to thee. I have now got a great sacrifice whose performance
does not require much wealth. That sacrifice (constituted by gifts of
kine) may be said to flow from me, O sire! Others will obtain it also. It
is not inconsistent with the ordinances of the Vedas. The curse that thou
hadst pronounced upon me was no curse but was in reality a blessing,
since it enabled me to have a sight of the great king of the dead. There
I have beheld what the rewards are that attach to gifts. I shall,
henceforth, O thou of great soul, practise the duty of gift without any
doubt lurking in my mind respecting its rewards. And, O great Rishi, the
righteous Yama, filled with joy, repeatedly told me, 'One, who, by making
frequent gifts, has succeeded in acquiring purity of mind should then
make gifts of kine specially. This topic (about gifts) is fraught with
sanctity. Do thou never disregard the duties in respect of gifts. Gifts,
again, should be made unto deserving persons, when time and place are
suitable. Do thou, therefore, always make gifts of kine. Never entertain
any doubts in this respect. Devoted to the path of gifts, many
high-souled persons in days of yore used to make gifts of kine. Fearing
to practise austere penances, they made gifts according to the extent of
their power. In time they cast off all sentiments of pride and vanity,
and purified their souls. Engaged in performing Sraddhas in honour of the
Pitris and in all acts of righteousness, they used to make, according to
the extent of their power, gifts of kine, and as the reward of those acts
they have attained to heaven and are shining in effulgence for such
righteousness. One should, on the eighth day of the moon that is known by
the name of Kamyashtami, make gifts of kine, properly won, unto the
Brahmanas after ascertaining the eligibility of the recipients (by the
ordinances already laid down). After making the gift, one should then
subsist for ten days together upon only the milk of kine, their dung and
their urine (abstaining from all other food the while). The merit that
one acquires by making a gift of a bull is equal to that which attaches
to the divine vow. By making a gift of a couple of kine one acquires, as
the reward thereof, a mastery of the Vedas. By making a gift of cars and
vehicles with kine yoked thereto, one acquires the merit of baths in
sacred waters. By making a gift of a cow of the Kapila species, one
becomes cleansed of all one's sins. Verily, by giving away even a single
cow of the Kapila species that has been acquired by legitimate means, one
becomes cleansed of all the sins one may have committed. There is nothing
higher (in point of tastes) than the milk which is yielded by kine. The
gift of a cow is truly regarded as a very superior gift. Kine by yielding
milk, rescue all the worlds from calamity. It is kine, again, that
produce the food upon which creatures subsist. One, who, knowing the
extent of the service that kine do, does not entertain in one's heart
affection for kine, is a sinner that is certain to sink in hell. [355] If
one gives a thousand or a hundred or ten or five kine, verily, if one
gives unto a righteous Brahmana even a single cow which brings forth good
calves at proper intervals, one is sure to see that cow approach one in
heaven in the form of a river of sacred water capable of granting the
fruition of every wish. In respect of the prosperity and the growth that
kine confer, in the matter also of the protection that kine grant unto
all creatures of the earth, kine are equal to the very rays of the sun
that fall on the earth. [356] The word that signifies the cow stands also
for the rays of the sun. The giver of a cow becomes the progenitor of a
very large race that extends over a large part of the earth. Hence, he
that gives a cow shines like a second sun in resplendence. The disciple
should, in the matter of making gifts of kine, select his preceptor. Such
a disciple is sure to go to heaven. The selection of a preceptor (in the
matter of the performance of pious deeds) is regarded as a high duty by
persons conversant with the ordinances. This is, indeed, the initial
ordinance. All other ordinances (respecting the gift of kine) depend upon
it. [357] Selecting, after examination, an eligible person among the
Brahmanas, one should make unto him the gift of a cow that has been
acquired by legitimate means, and having made the gift cause him to
accept it. The deities and men and ourselves also, in wishing good to
other, say, 'Let the merits attaching to gifts be thine in consequence of
thy righteousness!' Even thus did the judge of the dead speak unto me, O
regenerate Rishi. I then bowed my head unto the righteous Yama. Obtaining
his permission I left his dominions and have now come to the sole of thy
feet.'"



SECTION LXXII

"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me the topic
of gifts of kine in speaking of the Rishi Nachiketa Thou hast also
impliedly discoursed, O puissant one, on the efficacy and pre-eminence of
that act. Thou hast also told me, O grandsire of great intelligence, of
the exceedingly afflicting character of the calamity that overtook the
high-souled king Nriga in consequence of a single fault of his. He had to
dwell for a tong time at Dwaravati (in the form of a mighty lizard) and
how Krishna became the cause of his rescue from that miserable plight. I
have, however, one doubt. It is on the subject of the regions of kine. I
desire to hear, in detail, about those regions which are reserved for the
residence of persons that make gifts of kine.'

"Bhishma said, 'In this connection is recited the old narrative of the
discourse between Him who sprang from the primeval lotus and him who
performed a hundred sacrifices.'

"Sakra said, 'I see, O Grandsire, that those who are residents of the
region of kine transcend by their resplendence the prosperity of the
denizens of heaven and pass them by (as beings of an inferior station).
This has raised a doubt in my mind. Of what kind, O holy one, are the
regions of kine? Tell me all about them, O sinless one! Verily, what is
the nature of those regions that are inhabited by givers of kine? I wish
to know this of what kind are those regions? What fruits do they bring?
What is the highest object there which the denizens thereof succeeds in
winning? What are its virtues? How also do men, freed from every kind of
anxiety, succeed in going to those regions? For what period does the
giver of a cow enjoy the fruits that are borne by his gift? How may
persons make gifts of many kine and how may they make gifts of a few
kine? What are the merits attaching to gifts of many kine and what those
that attach to gifts of a few only? How also do persons become givers of
kine without giving any kine in reality? Do thou tell me all this. How
does one making gifts of even many kine, O puissant lord, become the
equal of one that has made gift of only a few kine? How also does one who
make gifts of only a few kine succeed in becoming the equal of one who
has made gifts of many kine? What kind or Dakshina is regarded as
distinguished for pre-eminence in the matter of gifts of kine? It
behoveth thee, O holy one, to discourse unto me on all this agreeably to
truth.'"



SECTION LXXIII

"The Grandsire said, 'The questions thou hast asked me in respect of
kine, beginning with their gift, are such that there is none else in the
three worlds, O thou of a hundred sacrifices, who could put them! There
are many kinds of regions, O Sakra, which are invisible to even thee.
Those regions are seen by me, O Indra, as also by those women that are
chaste and that have been attached to only one husband. Rishis observant
of excellent vows, by means of their deeds of righteousness and piety,
and Brahmanas of righteous souls, succeed in repairing to them in even
their fleshy forms. Men that are observant of excellent vows behold those
regions which resemble the bright creations of dreams, aided by their
cleansed minds and by that (temporary) emancipation which succeeds the
loss of one's consciousness of body. [358] Listen, O thou of a thousand
eyes, to me as I tell thee what the attributes are with which those
regions are endued. There the very course of Time is suspended.
Decrepitude is not there, nor Fire which is omnipresent in the universe.
There the slightest evil does not occur, nor disease, nor weakness of any
kind. The kine that live there, O Vasava, obtain the fruition of every
desire which they cherish in their hearts. I have direct experience of
what I say unto thee. Capable of going everywhere at will and actually
repairing from place to place with ease, they enjoy the fruition of wish
after wish as it arises in their minds. Lakes and tanks and rivers and
forests of diverse kinds, and mansions and hills and all kinds of
delightful objects,--delightful, that is, to all creatures,--are to be
seen there. There is no region of felicity that is superior to any of
these of which I speak. All those foremost of men, O Sakra, who are
forgiving unto all creatures, who endure everything, who are full of
affection for all things, who render dutiful obedience unto their
preceptors, and who are free from pride and vanity, repair to those
regions of supreme felicity. He, who abstains from every kind of flesh,
who is possessed of a cleansed heart, who is endued with righteousness,
who worships his parents with reverence, who is endued with truthfulness
of speech and conduct, who attends with obedience upon the Brahmanas, who
is faultless in conduct, who never behaves with anger towards kine and
towards the Brahmanas, who is devoted to the accomplishment of every
duty, who serves his preceptors with reverence, who is devoted for his
whole life to truth and to gifts, and who is always forgiving towards all
transgression against himself, who is mild and self-restrained, who is
full of reverence for the deities, who is hospitable to all guests, who
is endued with compassion,--verily, he, who is adorned with these
attributes,--succeeds in attaining to the eternal and immutable region of
kine. He, who is stained with adultery, sees not such a region; nor he,
who is a slayer of his preceptor; nor he, who speaks falsely or indulges
in idle boasts; nor he, who always disputes with others; nor he who
behaves with hostility towards the Brahmanas. Indeed, that wicked wight,
who is stained with such faults fails to attain even a sight of these
regions of felicity; also he that injures his friends; also he that is
full of guile; also he that is ungrateful; also he that is a cheat; also
he that is crooked in conduct; also he that is a disregarder of religion;
also he that is a slayer of Brahmanas. Such men are incapable of
beholding in even imagination the region of kine that is the abode of
only those who are righteous of deeds. I have told thee everything about
the region of kine in minute detail, O chief of the deities! Hear now, O
thou of a hundred sacrifices, the merit that is theirs who are engaged in
making gifts of kine. He, who make gifts of kine, after purchasing them
with wealth obtained by inheritance or acquired lawfully by him, attains,
as the fruit of such an act to many regions of inexhaustible felicity.
He, who makes a gift of a cow, having acquired it with wealth won at
dice, enjoys felicity, O Sakra, for ten thousand years of celestial
measure, He, who acquires a cow as his share of ancestral wealth is said
to acquire her legitimately. Such a cow may be given away. They that make
gifts of kine so acquired obtain many eternal regions of felicity that is
inexhaustible. That person, who, having acquired a cow in gift makes a
gift of her with a pure heart, succeeds without doubt, O lord of Sachi,
in obtaining eternal regions of beatitude. That person, who, with
restrained senses speaks the truth from his birth (to the time of his
death) and who endures everything at the hands of his preceptor and of
the Brahmanas, and who practises forgiveness, succeeds in attaining to an
end that is equal to that of kine. That speech which is improper, O lord
of Sachi, should, never be addressed to a Brahmana. One, again, should
not, in even one's mind, do an injury to a cow. One should, in one's
conduct, imitate the cow, and show compassion towards the cow. [359] Hear,
O Sakra, what the fruits are that become his, who is devoted to the duty
of truth. If such a person gives away a single cow, that one cow becomes
equal to a thousand kine. If a Kshatriya, possessed of such
qualifications, makes a gift of a single cow, his merit becomes equal to
that of a Brahmana's. That single cow, listen, O Sakra which such a
Kshatriya gives away becomes the source of as much merit as the single
cow that a Brahmana gives away under similar circumstances. Even this is
the certain conclusion of the scriptures. If a Vaisya, possessed of
similar accomplishments, were to make a gift of a single cow, that cow
would be equal to five hundred kine (in respect of the merit she would
produce) If a Sudra endued with humility were to make a gift of a cow,
such a cow would be equal to a hundred and twenty-five kine (in respect
of the merit it would produce) Devoted to penances and truth, proficient
(in the scriptures and all acts) through dutiful services rendered to his
preceptor, endued with forgiveness of disposition, engaged in the worship
of the deities, possessed of a tranquil soul, pure (in body and mind),
enlightened, observant of all duties, and freed from every kind of
egotism, that man who makes a gift of a cow unto a Brahmana, certainly
attains to great merit through that act of his, viz., the gift, according
to proper rites, of a cow yielding copious milk. Hence, one, with
singleness of devotion, observant of truth and engaged in humbly serving
one's preceptor, should always make gifts of kine. [360] Hear, O Sakra,
what the merit is of that person, who, duly studying the Vedas, shows
reverence for kine, who always becomes glad at sight of kine, and who,
since his birth has always bowed his head unto kine. The merit that
becomes one's by performing the Rajasuya sacrifice, the merit that
becomes one's by making gifts of heaps of gold, that high merit is
acquired by a person who shows such reverence for kine. Righteous Rishis
and high-souled persons crowned with success have said so. Devoted to
truth, possessed of a tranquil soul, free from cupidity, always truthful
in speech, and behaving with reverence towards kine with the steadiness
of a vow, the man, who, for a whole year before himself taking any food,
regularly presents some food to kine, wins the merit, by such an act, of
the gift of a thousand kine. That man, who takes only one meal a day and
who gives away the entire quantity of his other meal unto kine.--verily,
that man, who thus reverences kine with the steadiness of a vow and shows
such compassion towards them,--enjoys for ten years' unlimited felicity.
That man, who confines himself to only one meal a day and 'with the other
meal saved for some time purchases a cow and makes a gift of it (unto a
Brahmana), earns, through that gift, O thou of a hundred sacrifices, the
eternal merit that attaches to the gift of as many kine as there are
hairs on the body of that single cow so given away. These are
declarations in respect of the merit that Brahmanas acquire by making
gifts of kine. Listen now to the merits that Kshatriyas may win. It has
been said that a Kshatriya, by purchasing a cow in this manner and making
a gift of it unto a Brahmana, acquires great felicity for five years. A
Vaisya, by such conduct, acquires only half the merit of a Kshatriya, and
a Sudra, by such conduct, earns half the merit that a Vaisya does. That
man, who sells himself and with the proceeds thereof purchases kine and
gives them away unto Brahmanas, enjoy felicity in heaven for as long a
period as kine are seen on earth. It has been said, O highly blessed one,
that in every hair of such kite as are purchased with the proceeds
obtained by selling oneself, there is a region of inexhaustible felicity.
That man, who having acquired kine by battle makes gifts of them (unto
Brahmanas), acquires as much merit as he, who makes gifts of kine after
having purchased the same with the proceeds of selling oneself. That man,
who, in the absence of kine, makes a gift of a cow made of sesame seeds,
restraining his senses the while, is rescued by such a cow from every
kind of calamity or distress. Such a man sports in great felicity. The
mere gift of kine is not fraught with merit. The considerations of
deserving recipients, of time, of the kind of kine, and of the ritual to
be observed, should be attended to. One should ascertain the proper time
for making a gift of kine. One should also ascertain the distinctive
qualifications of both Brahmanas (who are to receive them) and of kine
themselves (which are to be given away). Kine should not be given unto
one in whose abode they are likely to suffer from fire or the sun. One,
who is rich in Vedic lore, who is of pure lineage, who is endued with a
tranquil soul, who is devoted to the performance of sacrifices, who fears
the commission of sin, who is possessed of varied knowledge, who is
compassionate towards kine, who is mild in behaviour, who accords
protection unto all that seek it of him, and who has no means of
sustenance assigned unto him, is regarded as a proper person for
receiving a gift of kine. Unto a Brahmana who has no means of sustenance,
unto him while he is exceedingly afflicted for want of food (in a time,
of famine, for example) for purposes of agriculture, for a child born in
consequence of Homa, for the purposes of his preceptor, for the
sustenance of a child born (in the ordinary course), should a cow be
given. Verily, the gift should be made at a proper time and in a proper
place [361]. Those kine, O Sakra, whose dispositions are well-known, which
have been acquired as honoraria for knowledge, or which have been
purchased in exchange for other animals (such as goats, sheep, etc.), or
which have been who by prowess of arms, or obtained as marriage-dower; or
which have been acquired by being rescued from situations of danger, or
which incapable of being maintained by their 'poor owner have been made
over for careful keep, to another's house are, for such reasons, regarded
as proper objects of gift. Those kine which are strong of body, which
have good dispositions, and which emit an agreeable fragrance, are
applauded in the matter of gifts. As Ganga is the foremost of all
streams, even so is a Kapila cow the foremost of all animals of the
bovine breed. Abstaining from all food and living only upon water for
three nights, and sleeping for the same period upon the bare earth, one
should make gifts of kine unto Brahmanas after having gratified them with
other presents. Such kine, freed from every vice should, at the same
time, be accompanied by healthy calves that have not been weaned. Having
made the gift, the giver should live for the next three days in
succession on food consisting only of the products of the cow. [362] By
giving away a cow that is of good disposition, that quietly suffers
herself to be milked that always brings forth living and hale calves, and
that does not fly away from the owner's abode, the giver enjoys felicity
in the next world for as many years as there are hairs on her body.
Similarly, by giving unto a Brahmana a bull that is capable of bearing
heavy burden, that is young and strong and docile, that quietly bears the
yoke of the plough, and that is possessed of such energy as is sufficient
to undergo even great labour one attains to such regions as are his who
gives away ten kine. That person, who rescues kine and Brahmanas (from
danger) in the wilderness, O Kausika, becomes himself rescued from every
kind of calamity. Hear what his merit is. [363] The merit such a man
acquires is equal to the eternal merit of a Horse-sacrifice. Such a
person attains to whatever end he desires at the hour of death. Many a
region of felicity,--in fact, whatever happiness he covets in his
heart,--becomes attainable to him in consequence of such an act of his.
Verily, such man, permitted by kine, lives honoured in every region of
felicity. That man, who follows kine every day in the woods himself
subsisting the while on grass and cowdung and leaves of trees, his heart
freed from desire of fruit, his senses restrained from every improper
object and his mind purified of all dross,--that man,--O thou of a
hundred sacrifices, lives in joy and freed from the dominion of desire in
my region or in any other region of happiness that he wishes, in the
company of the deities!"



SECTION LXXIV

"Indra said, 'I wish to know, O Grandsire, what the end is that is
attained by him who consciously steals a cow or who sells one from
motives of cupidity."

"The Grandsire said, 'Hear what the consequences are that overtake those
persons that steal a cow for killing her for food or selling her for
wealth, or making a gift of her unto a Brahmana. He, who, without being
checked by the restraints of the scriptures, sells a cow, or kills one,
or eats the flesh of a cow, or they, who, for the sake of wealth, suffer
a person to kill kine,--all these, viz., he that kills, he that eats, and
he that permits the slaughter,--rot in hell for as many years as there
are hairs on the body of the cow so slain. [364] O thou of great
puissance, those faults and those kinds of faults that have been said to
attach to one that obstructs a Brahmana's sacrifice, are said to attach
to the sale and the theft of kine. That man, who, having stolen a cow
makes a gift of her unto a Brahmana, enjoys felicity in heaven as the
reward of the gift but suffers misery in hell for the sin of theft for as
long a period. Gold has been said to constitute the Dakshina, O thou of
great splendour, in gifts of kine. Indeed, gold has been said to be the
best Dakshina in all sacrifices. By making a gift of kine one is said to
rescue one's ancestors to the seventh degree as also one's descendants to
the seventh degree. By giving away kine with Dakshina of gold one rescues
one's ancestors and descendants of double the number. The gift of gold is
the best of gifts. Gold is, again, the best Dakshina. Gold is a great
cleanser, O Sakra, and is, indeed, the best of all cleansing objects. O
thou of a hundred sacrifices, gold has been said to be the sanctifier of
the entire race of him who gives it away. I have thus, O thou of great
splendour, told thee in brief of Dakshina.'

"Bhishma said, 'Even this was said by the Grandsire unto Indra, O chief
of Bharata's race! Indra imparted it unto Dasaratha, and Dasaratha in his
turn unto his son Rama, Rama of Raghu's race imparted it unto his dear
brother Lakshmana of great fame. While dwelling in the woods, Lakshmana
imparted it unto the Rishis. It has then come down from generation to
generation, for the Rishis of rigid vows held it amongst themselves as
also the righteous kings of the earth. My preceptor, O Yudhishthira,
communicated it to me. That Brahmana, who recites it every day in the
assemblies of Brahmanas, in sacrifices or at gifts of kine, or when two
persons meet together, obtains hereafter many regions of inexhaustible
felicity where he always resides with the deities as his companions. The
holy Brahman, the Supreme Lord, had said so (unto Indra on the subject of
kine).'"



SECTION LXXV

"Yudhishthira said, 'I have been greatly assured, O thou of puissance, by
thee thus discoursing unto me of duties. I shall, however, give
expression to the doubts I have. Do thou explain them to me, O grandsire!
What are the fruits, declared in the scriptures, of the vows that men
observe. Of what nature are the fruits, O thou of great splendour, of
observances of other kinds? What, again, are the fruits, of one's
studying the Vedas properly? [365] What are the fruits of gifts, and what
those of holding the Vedas in memory? What are the fruits that attach to
the teaching of the Vedas? I desire to know all this. What, O grandsire,
are the merits attaching to the non-acceptance of gifts in this world?
What fruits are seen to attach to him who mazes gifts of knowledge? What
are the merits acquired by persons that are observant of the duties of
their order, as also by heroes that do not flee from battle? What are the
fruits that have been declared to attach to the observance of purity and
to the practice of Brahmacharya? What are the merits that attach to the
service of the father and of the mother? What also are the merits of
serving preceptors and teachers, and what are the merits of compassion
and kindness? I desire to know all these, O grandsire, truly and in
detail, O thou that art conversant with all the scriptures! Great is the
curiosity f feel.'

"Bhishma said, 'Eternal regions of felicity become his, who, having
properly commenced a Vrata (vow) completes its observance according to
the scriptures, without a break. The fruits of Niyamas, O king, are
visible even in this world. These rewards that thou hast won are those of
Niyamas and sacrifices. The fruits that attach to the study of the Vedas
are seen both here and hereafter. The person, who is devoted to the study
of the Vedas is seen to sport in felicity both in this world and in the
region of Brahma. Listen now to me, O king, as I tell thee in detail what
the fruits are of self-restraint. They that are self-restrained are happy
everywhere. They that are self-restrained are always in the enjoyment of
that felicity which attaches to the absence or subjugation of desire.
They that are self-restrained are competent to go everywhere at will.
They that are self-restrained are capable of destroying every foe.
Without doubt, they that are self-restrained succeed in obtaining
everything they seek. They that are self-restrained, O son of Pandu,
obtain the fruition of every wish. The happiness that men enjoy in heaven
through penances and prowess (in arms) through gift, and through diverse
sacrifices, becomes theirs that are self-restrained and forgiving.
Self-restraint is more meritorious than gift. A giver, after making a
gift unto the Brahmanas, may yield to the Influence of wrath. A
self-restrained man, however, never yields to wrath. Hence,
self-restraint is superior (in point of merit) to gift. That man, who
makes gifts without yielding to wrath, succeeds in attaining to eternal
regions of felicity. Wrath destroys the merit of a gift. Hence,
self-restraint is superior to gift. There are various invisible places, O
monarch, numbering by ten thousands, in heaven. Existing in all the
regions of heaven, these places belong to the Rishis. Persons, leaving
this world, attain to them and become transformed into deities. O king,
the great Rishis repair thither, aided only by their self-restraint, and
as the end of their efforts to attain to a region of superior happiness.
Hence, self-restraint is superior (in efficacy) to gift. The person, who
becomes a preceptor (for teaching the Vedas), and who duly worships the
fire, taking leave of all his afflictions in this world, enjoys
inexhaustible felicity, O king, in the region of Brahma. That man, who,
having himself studied the Vedas, imparts a knowledge thereof unto
righteous disciples, and who praises the acts of his own preceptor,
attain to great honours in heaven. That Kshatriya, who takes to the study
of the Vedas, to the performance of sacrifices, to the making of gifts,
and who rescues the lives of others in battle, similarly attains to
great, honours in heaven. The Vaisya, who, observant of the duties of his
order, makes gifts, reaps as the fruit of those gifts, a crowning reward.
The Sudra, who duly observes the duties of his order (which consist of
services rendered to the three other orders) wins heaven as the reward of
such services. Diverse kinds of heroes have been spoken of (in the
scriptures). Listen to me as I expound to thee what the rewards are that
they attain to. The rewards are fixed of a hero belonging to a heroic
race. There are heroes of sacrifice, heroes of self-restraint, heroes of
truth, and others equally entitled to the name of hero. There are heroes
of battle, and heroes of gift of liberality among men. There are many
persons, who may be called the heroes of the Sankhya faith as, indeed,
there are many others that are called heroes of Yoga. There are others
that are regarded as heroes in the matter of forest-life, of householding
or domesticity, and of renunciation (or Sannyasa). Similarly, there are
others that are called heroes of the intellect, and also heroes of
forgiveness. There are other men, who live in tranquillity and who are
regarded as heroes of righteousness. There are diverse other kinds of
heroes that practise diverse other kinds of vows and observances. There
are heroes devoted to the study of the Vedas and heroes devoted to the
teaching of the same. There are, again, men that come to be regarded as
heroes for the devotion with which they wait upon and serve their
preceptors, as indeed, heroes in respect of the reverence they show to
their sires. There are heroes in respect of obedience to mothers, and
heroes in the matter of the life of mendicancy they lead. There are
heroes in the matter of hospitality to guests, whether living as
householders. All these heroes attain to very superior, regions of
felicity which are, of course, acquired by them as the rewards of their
own acts. Holding all the Vedas in memory, or ablutions performed in all
the sacred waters, may or may not be equal to telling the Truth every day
in one's life. A thousand horse sacrifices and Truth were once weighed in
the balance. It was seen that Truth weighed heavier than a thousand
horse-sacrifices. It is by Truth that the sun is imparting heat, it is by
Truth that fire blazes up, it is by Truth that the winds blow; verily,
everything rests upon Truth. It is Truth that gratifies the deities, the
Pitris and the Brahmanas. Truth has been said to be the highest duty.
Therefore, no one should ever transgress Truth. The Munis are all devoted
to Truth. Their prowess depends upon Truth. They also swear by Truth.
Hence, Truth is pre-eminent. All truthful men, O chief of Bharata's race,
succeed by their truthfulness in attaining to heaven and sporting there
in felicity. Self-restraint is the attainment of the reward that attaches
to Truth. I have discoursed on it with my whole heart. The man of humble
heart who is possessed of self-restraint, without doubt, attains to great
honours in heaven. Listen now to me, O lord of Earth, as I expound to
thee the merits of Brahmacharya. That man, who practises the vow of
Brahmacharya from his birth to the time of his death, know, O king, has
nothing unattainable! Many millions of Rishis are residing in the region
of Brahma. All of them, while here, were devoted to Truth, and
self-restrained and had their vital seed drawn up. The vow of
Brahmacharya, O king, duly observed by a Brahmana, is sure to burn all
his sins. The Brahmana is said to be a blazing fire. In those Brahmanas
that are devoted to penances, the deity of fire becomes visible. If a
Brahmacharin yields to wrath in consequence of any slight the chief of
the deities himself trembles in fear. Even this is the visible fruit of
the vow of Brahmacharya that is observed by the Rishis. Listen to me, O
Yudhishthira, what the merit is that attaches to the worship of the
father and the mother. He, who dutifully serves his father without ever
crossing him in anything, or similarly serves his mother or (elder)
brother or other senior or preceptor, it should be known, O king, earns a
residence in heaven. The man of cleansed soul, in consequence of such
service rendered to his seniors, has never even to behold hell.'"



SECTION LXXVI

"Yudhishthira said, 'I desire, O king, to hear thee discourse in detail
upon those high ordinances which regulate gifts of kine, for it is by
making gifts (of kine) according to those ordinances that one attains to
innumerable regions of eternal felicity.'

"Bhishma said, 'There is no gift, O lord of Earth, that is higher in
point of merit than the gift of kine. A cow, lawfully acquired, if given
away, immediately rescues the whole race of the giver. That ritual which
sprang for the benefit of the righteous, was subsequently declared for
the sake of all creatures. That ritual has come down from primeval time.
It existed even before it was declared. Verily, O king, listen to me as I
recite to thee that ritual which affects the gift of kine. [366] In days
of yore when a number of kine (intended to be given away) was brought
(before him), king Mandhatri, filled with doubt in respect of the ritual
he should observe (in actually giving them away), properly questioned
Vrihaspati (the preceptor of the celestials) for an explanation of that
doubt. Vrihaspati said, 'Duly observing restraints the while, the giver
of kine should, on the previous day, properly honour the Brahmanas and
appoint the (actual) time of gift. As regards the kine to be given away,
they should be of the class called Rohini. The kine also should be
addressed with the words--Samange and Vahule--Entering the fold where the
kine are kept, the following Srutis should be uttered,--The cow is my
mother. The bull is my sire. (Give me) heaven and earthly prosperity! The
cow is my refuge!--Entering the fold and acting in this way, the giver
should pass the night there.' He should again utter the formula when
actually giving away the kine. [367] The giver, thus residing with the
kine in the fold without doing anything to restrain their freedom, and
lying down on the bare earth (without driving away the gnats and other
insects that would annoy him as they annoy the kine), becomes immediately
cleansed of all his sins in consequence of his reducing himself to a
state of perfect similitude with the kine. When the sun rises in the
morning, thou shouldst give away the cow, accompanied by her calf and a
bull. As the reward of such an act, heaven will certainly become
attainable to thee. The blessings also that are indicated by the Mantras
will also be thine. The Mantras contain these references to kine: Kine
are endued with the elements of strength and energetic exertion. Kine
have in them the elements of wisdom. They are the source of that
immortality which sacrifice achieves. They are the refuge of all energy.
They are the steps by which earthly prosperity is won. They constitute
the eternal course of the universe. They lead to the extension of one's
race. Let the kine (I give away) destroy my sins. They have that in them
which partakes in the nature of both Surya, and Soma. Let them be aids to
my attainment of heaven. Let them betake themselves to me as a mother
takes to her offspring. Let all other blessings also be mine that have
not been named in the Mantras I have uttered! In the alleviation or cure
of phthisis and other wasting diseases, and in the matter of achieving
freedom from the body, if a person takes the help of the five products of
the cow, kine become inclined to confer blessings upon the person like
the river Saraswati--Ye kine, ye are always conveyers of all kinds of
merit! Gratified with me, do ye appoint a desirable end for me! I have
today become what ye are! By giving you away, I really give myself away.
(After these words have been uttered by giver, the receiver should
say),--Ye are no longer owned by him who gives you away! Ye have now
become mine. Possessed of the nature of both Sutya and Soma, do ye cause
both the giver and the receiver to blaze forth with all kinds of
prosperity!--(As already indicated), the giver should duly utter the
words occurring in the first part of the above verse. The regenerate
recipient, conversant with the ritual that regulates the gift of kine,
should, when receiving the kine in gift, utter (as already) said the
words occurring in the latter half of the above verse. The man who,
instead of a cow, gives away the usual value thereof or cloths or gold,
comes to be regarded as the giver of a cow The giver, when giving away
the usual value of a cow (as the substitute of a cow) should utter the
words,--This cow with face upturned is being given away. Do thou accept
her!--The man who gives away cloths (as the substitute of a cow) should
utter the words,--Bhavitavya--(meaning that the gift should be regarded
as representing a cow). The man who gives away gold (as the substitute of
a cow) should utter the word,--Vaishnavi (meaning, this gold that I give
away is of the form and nature of a cow).--Even these are the words that
should be uttered in the order of the kind of gift mentioned above. The
reward that is reaped by making such vicarious gifts of kine is residence
in Heaven for six and thirty thousand years, eight thousand years, and
twenty thousand years respectively. Even these are the merits,
respectively, of gifts of things as substitute of kine. While as regards
him who gives an actual cow all the merits that attach to vicarious gifts
of kine become his at only the eight step (homewards) of the
recipient. [368] He that gives an actual cow becomes endued with righteous
behaviour in this world. He that gives the value of a cow becomes freed
from every kind of fear. He that gives a cow (as a substitute in way for
a real cow) never meet with sorrow. All the three, as also they that
regularly go through their ablutions and other acts at early dawn, and he
that is well-conversant with the Mahabharata, it is well-known, attain to
the regions of Vishnu and Soma. Having given away a cow, the giver
should, for three nights, adopt the vaccine vow, and pass one night with
kine. Commencing again from that lunation, numbering the eight, which is
known by the name of Kamya, he should pass three nights, supporting
himself entirely on milk and urine and dung of the cow. [369] By giving
away a bull, one attains to the merit that attaches to the divine vow
(Brahmacharya). By giving away a couple of kine, one acquires the mastery
of the Vedas. That man who performs a sacrifice and makes gifts of kine
agreeably to the ritual laid down, attains to many regions of a superior
character. These, however, are not attainable by the person who is
unacquainted with that ritual (and who, therefore, gives away kine
without observing the scriptural declarations). That man who gives away
even a single cow that yields a copious measure of milk, acquires the
merit of giving away all desirable things on Earth collected together.
What need, therefore, be said of the gift of many such kine as yield
Havya and Kavya in consequence of their full udders? The merit that
attaches to the gift of superior oxen is greater than that which attaches
to the gift of kine. One should not, by imparting a knowledge of this
ritual, benefit a person that is not one's disciple or that is not
observant of vows or that is bereft of faith or that is possessed of a
crooked understanding. Verily, this religion is a mystery, unknown to
most people. One that knows it should not speak of it at every place.
There are, in the world, many men that are bereft of faith. There are
among men many persons that are mean and that resemble Rakshasas. This
religion, if imparted unto them, would lead to evil. It would be
productive of equal evil if imparted to such sinful men as have taken
shelter in atheism.--Listen to me, O king, as I recite to thee the names
of those righteous monarchs that have attained to regions of great
felicity as the reward of those gifts of kine which they made agreeable
to the instructions of Vrihaspati, Usinara, Viswagaswa, Nriga,
Bhagiratha, the celebrated Mandhatri the son of Yuvanaswa, king
Muchukunda, Bhagiratha, Naishadha. Somaka, Pururavas, Bharata of imperial
sway to whose race belongs all the Bharatas, the heroic Rama the son of
Dasaratha, and many other celebrated kings of great achievement, and also
king Dilipa of widely known deeds, all, in consequence of their gifts of
kine agreeable to the ritual, attained to Heaven. King Mandhatri was
always observant of sacrifices, gifts, penances, kingly duties, and gifts
of kine. Therefore, O son of Pritha, do thou also bear in mind those
instructions of Vrihaspati which I have recited unto thee (in respect of
gifts of kine). Having obtained the kingdom of the Kurus, do thou, with a
cheerful heart, make gifts of good kine unto foremost of Brahmanas!'

"Vaisampayana continued, 'Thus addressed by Bhishma on the subject of
properly making gifts of kine, king Yudhishthira did all that Bhishma
wished. Verily, king Yudhishthira bore in mind the whole of that religion
which the preceptor of the deities imparted unto the royal Mandhatri.
Yudhishthira from that time began to make always gifts of kine and to
support himself on grains of barley and on cowdung as both his food and
drink. The king also began to sleep from that day on the bare earth, and
possessed of restrained soul and resembling a bull in conduct, he became
the foremost of monarchs. [370] The Kuru king from that day became very
attentive to kine and always worshipped them, hymning their praises. From
that day, the king gave up the practice of yoking kine unto his vehicles.
Wheresoever he had occasion to go, he proceeded on cars drawn by horses
of good mettle.'"



SECTION LXXVII

"Vaisampayana said, 'King Yudhishthira endued with humility, once again
questioned the royal son of Santanu on the subject of gifts of kine in
detail.'

"The king said, 'Do thou, O Bharata, once more discourse to me in detail
on the merits of giving away kine. Verily, O hero, I have not been
satiated with hearing thy nectar-like words!'

"Vaisampayana continued, 'Thus addressed by king Yudhishthira the just,
Santanu's son began to discourse to him once again, in detail on the
merits attaching to the gift of kine.'

"Bhishma said, 'By giving unto a Brahmana a cow possessed of a calf,
endued with docility and other virtues, young in years, and wrapped round
with a piece of cloth, one becomes cleansed of all one's sins. There are
many regions (in Hell) which are sunless. One who makes the gift of a cow
has not to go thither. That man, however, who gives unto a Brahmana a cow
that is incapable of drinking or eating, that has her milk dried up, that
is endued with senses all of which have been weakened, and that is
diseased and overcome with decrepitude, and that may, therefore, be
likened to a tank whose water has been dried up,--indeed, the man who
gives such a cow unto a Brahmana and thereby inflicts only pain and
disappointment upon him, has certainly to enter into dark Hell. That cow
which is wrathful and vicious, or diseased, or weak or which has been
purchased without the price agreed upon having been paid,--or which would
only afflict the regenerate recipient with distress and disappointment,
should never be given. The regions such a man may acquire (as the rewards
of other acts of righteousness performed by him) would fail to give him
any happiness or impart to him any energy. Only such kine as are strong,
endued with good behaviour, young in years, and possessed of fragrance,
are applauded by all (in the matter of gift). Verily, as Ganga is the
foremost of all rivers, even so is a Kapila cow the foremost of all kine.'

"Yudhishthira said, 'Why, O grandsire, do the righteous applaud the gift
of a Kapila cow (as more meritorious) when all good kine that are given
away should be regarded as equal? O thou of great puissance, I wish to
hear what the distinction is that attaches to a Kapila cow. Thou art,
verily, competent to discourse to me on this topic!' [371]

"Bhishma said, 'I have, O son, heard old men recite this history
respecting the circumstances under which the Kapila cow was created. I
shall recite that old history to thee! In days of yore, the Self-born
Brahman commanded the Rishi Daksha, saying,--Do thou create living
creatures! From desire of doing good to creatures, Daksha, in the first
instance, created food. Even as the deities exist, depending upon nectar,
all living creatures, O puissant one, live depending upon the sustenance
assigned by Daksha. Among all objects mobile and immobile, the mobile are
superior. Among mobile creatures Brahmanas are superior. The sacrifices
are all established upon them. It is by sacrifice that Soma (nectar) is
got. Sacrifice has been established upon kine. [372] The gods become
gratified through sacrifices. As regards the Creation then, the means of
support came first, creatures came next. As soon as creatures were born,
they began to cry aloud for food. All of them then approached their
creator who was to give them food like children approaching their father
or mother. Knowing the intention which moved all his creatures, the holy
lord of all creatures, viz., Daksha, for the sake of the beings he had
created, himself drank a quantity of nectar. He became gratified with the
nectar he quaffed and thereupon an eructation came out, diffusing an
excellent perfume all around. As the result of that eructation. Daksha
saw that it gave birth to a cow which he named Surabhi. This Surabhi was
thus a daughter of his, that had sprung from his mouth. The cow called
Surabhi brought forth a number of daughters who came to be regarded as
the mothers of the world. Their complexion was like that of gold, and
they were all Kapilas. They were the means of sustenance for all
creatures. As those kine, whose complexion resembled that of Amrita,
began to pour milk, the froth of that milk arose and began to spread on
every side, even as when the waves of a running stream dashing against
one another, copious froth is produced that spreads on every side. Some
of that froth fell, from the mouths of the calves that were sucking, upon
the head of Mahadeva who was then sitting on the Earth. The puissant
Mahadeva thereupon, filled with wrath, cast his eyes upon those kine.
With that third eye of his which adorns his forehead, he seemed to burn
those kine as he looked at them. Like the Sun tingeing masses of clouds
with diverse colours the energy that issued from the third eye of
Mahadeva produced, O monarch, diverse complexion in those kine. Those
amongst them, however, which succeeded in escaping from the glance of
Mahadeva by entering the region of Soma, remained of the same colour with
which they were born, for no change was produced in their complexion.
Seeing that Mahadeva had become exceedingly angry; Daksha, the lord of
all creatures, addressed him, saying--Thou hast, O great deity, been
drenched with nectar. The milk or the froth that escapes from the mouths
of calves sucking their dams is never regarded as impure remnant. [373]
Chandramas, after drinking the nectar, pours it once more. It is not,
however, on that account, looked upon as impure. After the same manner,
the milk that these kine yield, being born of nectar, should not be
regarded as impure (even though the udders have been touched by the
calves with their mouths). The wind can never become impure. Fire can
never become impure. Gold can never become impure. The Ocean can never
become impure. The Nectar, even when drunk by the deities, can never
become impure. Similarly, the milk of a cow, even when her udders are
sucked by her calf, can never become impure. These kine will support all
these worlds with the milk they will yield and the ghee that will be
manufactured therefrom. All creatures wish to enjoy the auspicious
wealth, identifiable with nectar, that kine possess!--Having said these
words, the lord of creatures, Daksha, made a present unto Mahadeva of a
bull with certain kine. Daksha gratified the heart of Rudra, O Bharata,
with that present, Mahadeva, thus gratified, made that bull his vehicle.
And it was after the form of that bull that Mahadeva adopted the device
on the standard floating on his battle-car. For this reason it is that
Rudra came to be known as the bull-bannered deity. It was on that
occasion also that the celestials, uniting together, made Mahadeva the
lord of animals. Indeed, the great Rudra became the Master of kine and is
named as the bull-signed deity. Hence, O king, in the matter of giving
away kine, the gift is regarded as primarily desirable of Kapila kine
which are endued with great energy and possessed of colour unchanged
(from white). Thus are kine, the foremost of all creatures in the world.
It is from them that the means have flowed of the sustenance of all the
worlds. They have Rudra for their master. They yield Soma (nectar) in the
form of milk. They are auspicious and sacred, and grantors of every wish
and givers of life. A person by making a gift of a cow come to be
regarded as making a gift of every article that is desired to be enjoyed
by men. That man who, desiring to attain to prosperity, reads with a pure
heart and body these verses on the origin of kine, becomes cleansed of
all his sins and attains to prosperity and children and wealth and
animals. He who makes a gift of a cow, O king, always succeeds in
acquiring the merits that attach to gifts of Havya and Kavya, to the
offer of oblations of water unto the Pitris, to other religious acts
whose performance brings peace and happiness, to the gift of vehicles and
cloths, and to the cherishing of children and the old.'

"Vaisampayana continued, 'Hearing these words of his grandsire, Pritha's
son, viz., the royal Yudhishthira of Ajamida's race, uniting with his
brothers, began to make gifts of both bulls and kine of different colours
unto foremost of Brahmanas. Verily, for the purpose of subduing regions
of felicity in the next, and winning great fame, king Yudhishthira
performed many sacrifices and, as sacrificial presents, gave away
hundreds of thousands of kine unto such Brahmanas.'"



SECTION LXXVIII

"Bhishma said, 'In days of yore, king Saudasa born of Ikshvaku's race,
that foremost of eloquent men, on one occasion approached his family
priest, viz., Vasishtha, that foremost of Rishis, crowned with ascetic
success, capable of wandering through every region, the receptacle of
Brahma, and endued with eternal life and put him the following question.'

"Saudasa said, 'O holy one, O sinless one, what is that in the three
worlds which is sacred and by reciting which at all times a man may
acquire high merit?'

"Bhishma said, 'Unto king Saudasa who stood before him with head bent in
reverence, the learned Vasishtha having first bowed unto kine and
purified himself (in body and mind), discoursed upon the mystery relating
to kine, a topic that is fraught with result highly beneficial to all
persons.'

"Vasishtha said, 'Kine are always fragrant. The perfume emanated by the
exudation of the Amytis agallochum issues out of the bodies. Kine are the
great refuge of all creatures. Kine constitute the great source of
blessing unto all. [374] Kine are the Past and the Future. Kine are the
source of eternal growth. Kine are the root of Prosperity. Anything given
to kine is never lost. Kine constitute the highest food. They are the
best Havi for the deities. The Mantras called Swaha and Vashat are
forever established in kine. Kine constitute the fruit of sacrifices.
Sacrifices are established in kine. Kine are the Future and the Past, and
Sacrifice rest on them. Morning and evening kine yield unto the Rishis, O
foremost of men, Havi for use in Homa, O thou of great effulgence. They
who make gift of kine succeed in transcending all sins which they may
have committed and all kinds of calamities into which they may fall, O
thou of great puissance. The man possessing ten kine and making a gift of
one cow, he possessing a hundred kine and making a gift of ten kine, and
he possessing a thousand kine and making a gift of a hundred kine, all
earn the same measure of merit. The man who, though possessed of hundred
kine, does not establish a domestic fire for daily worship, that man who
though possessed of a thousand kine does not perform sacrifices, and that
man who though possessed of wealth acts as a miser (by not making gift
and discharging the duties of hospitality), are all three regarded as not
worthy of any respect. Those men who make gift of Kapila king with their
calves and with vessel of white brass for milking them,--kine, that is,
which are not vicious and which while given away, are wrapped round with
cloths,--succeed in conquering both this and the other world. Such
persons as succeed in making gift of a bull that is still in the prime of
youth, that has all its senses strong, and that may be regarded as the
foremost one among hundreds of herds, that has large horns adorned with
ornaments (of gold or silver), unto a Brahmana possessed of Vedic
learning, succeed, O scorcher of foes, its attaining to great prosperity
and affluence each time they take birth in the world. One should never go
to bed without reciting the names of kine. Nor should one rise from bed
in the morning without a similar recitation of the names of kine. Morning
and evening one should bend one's head in reverence to kine. As the
consequence of such acts, one is sure to attain to great prosperity. One
should never feel any repugnance for the urine and the dung of the cow.
One should never eat the flesh of kine. As the consequence of this, one
is sure to attain to great prosperity. One should always take the names
of kine. One should never show any disregard for kine in any way. If evil
dreams are seen, men should take the names of kine. One should always
bathe, using cow-dung at the time. One should sit on dried cowdung. One
should never cast one's urine and excreta and other secretions on
cowdung. One should never obstruct kine in any way. One should eat,
sitting on a cowhide purified by dipping it in water, and then cast one's
eyes towards the west, Sitting with restrained speech, one should eat
ghee, using the bare earth as one's dish. One reaps, in consequence of
such acts, that prosperity of which kine are the source [375]. One should
pour libations on the fire, using ghee for the purpose. One should cause
Brahmanas to utter blessings upon one, by presents of ghee. One should
make gift of ghee. One should also eat ghee. As the reward of such acts
one is sure to attain to that prosperity which kine confer. That man who
inspires a vaccine form made of sesame seeds by uttering the Vedic
Mantras called by the name of Gomati, and then adorns that form with
every kind of gems and makes a gift of it, has never to suffer any grief
on account of all his acts of omission and commission,--Let kine that
yield copious measures of milk and that have horns adorned with
gold,--kine viz., that are Surabhis or the daughters of
Surabhis.--approach me even as rivers approach the ocean! I always look
at kine. Let kine always look at me. Kine are ours. We are theirs.
Ourselves are there where kine are!--Even thus, at night or day, in
happiness or woe, verily, at times of even great fear,--should a man
exclaim. By uttering such words he is certain to become freed from every
fear.'"



SECTION LXXIX

"Vasishtha said, 'The kine that had been created in a former age
practised the austerest penances for a hundred thousand years with the
desire of attaining to a position of great pre-eminence. Verily, O
scorcher of foes, they said unto themselves,--We shall, in this world,
become the best of all kinds of Dakshina in sacrifices, and we shall not
be liable to be stained with any fault! By bathing in water mixed with
our dung people shall become sanctified. The deities and men shall use
our dung for the purpose of purifying all creatures mobile and immobile.
They also that will give us away shall attain to those regions of
happiness which will be ours. [376]--The puissant Brahman, appearing unto
them at the conclusion of their austerities, gave them the boons they
sought, saying,--it shall be as ye wish! Do ye (thus) rescue all the
worlds!--Crowned with fruition in respect of their wishes, they all rose
up,--those mothers of both the Past and the Future. Every morning, people
should bow with reverence unto kine. As the consequence of this, they are
certain to win prosperity. At the conclusion of their penances O monarch,
kine became the refuge of the world. It is for this that kine are said to
be highly blessed, sacred, and the foremost of all things. It is for this
kine are said to stay at the very head of all creatures. By giving away a
Kapila cow with a calf resembling herself, yielding a copious measure of
milk, free from every vicious habit, and covered with a piece of cloth,
the giver attains to great honours in the region of Brahma. By giving
away a cow of red complexion, with a calf that resembles herself,
yielding milk, free from every vice, and covered with a piece of cloth,
one attains to great honours in the region of Surya. By giving away a cow
of variegated hue, with a calf similar to herself, yielding milk, free
from every vice, and covered with a piece of cloth, one attains to great
honours in the region of Soma. By giving away a cow of white complexion,
with a calf similar to herself, yielding milk, free from every vice, and
covered with a piece of cloth, one attains to great honours in the region
of Indra. By giving away a cow of dark complexion, with a calf similar to
herself, yielding milk, free from every vice, and covered with a piece of
cloth, one attains to great honours in the region of Agni. By giving away
a cow of the complexion of smoke, with a calf similar to herself,
yielding milk, free from every vice, and covered with a piece of cloth,
one attains to great honours in the region of Yama. By giving away a cow
of the complexion of the foam of water, with a calf and a vessel of white
brass for milking her, and covered with a piece of cloth, one attains to
the region of Varuna. By giving away a cow whose complexion is like that
of the dust blown by the wind, with a calf, and a vessel of white brass
for milking her, and covered with a piece of cloth, one attains to great
honours in the region of the Wind-god. By giving a cow of the complexion
of gold, having eyes of a tawny hue with a calf and a vessel of white
brass for milking her and covered with a piece of cloth, one enjoys the
felicity of the region of Kuvera. By giving away a cow of the complexion
of the smoke of straw, with a calf and a vessel of white brass for
milking her, and covered with a piece of cloth, one attains to great
honours in the region of the Pitris. By giving away a fat cow with the
flesh of its throat hanging down and accompanied by her calf, one attains
with ease to the high region of the Viswedevas. By giving away a Gouri
cow, with calf similar to her, yielding milk, free from every vice, and
covered with a piece of cloth, one attains to the region of the Vasus. By
giving away a cow of the complexion of a white blanket, with a calf and a
vessel of white brass, and covered with a piece of cloth, one attains to
the region of the Sadhyas. By giving away a bull with a high hump and
adorned with every jewel, the giver, O king, attains to the region of the
Maruts. By giving away a bull of blue complexion, that is full-grown in
respect of years and adorned with every ornament, the giver attains to
the regions of the Gandharvas and the Apsaras. By giving away a cow with
the flesh of her throat hanging down, and adorned with every ornament,
the giver, freed from every grief, attains to those regions that belong
to Prajapati himself. That man, O king, habitually makes gifts of kine,
proceed, piercing through the clouds, on a car of solar effulgence to
Heaven and shines there in splendour. That man who habitually makes gifts
of kine comes to be regarded as the foremost of his species. When thus
proceeding to Heaven, he is received by a thousand celestial damsels of
beautiful hips and adorned with handsome robes and ornaments. These girls
wait upon him there and minister to his delight. He sleeps there in peace
and is awakened by the musical laughter of those gazelle-eyed damsels,
the sweet notes of their Vinas, the soft strains of their Vallakis, and
the melodious tinkle of their Nupuras. [377] The men who makes gifts of
kine resides in Heaven and is honoured there for as many years as there
are hairs on the bodies of the kine he gives away. Falling off from
Heaven (upon the exhaustion of his merit), such a man takes birth in the
order of humanity and, in fact, in a superior family among men.'"



SECTION LXXX

"Vasishtha said, 'Kine are yielders of ghee and milk. They are the
sources of ghee and they have sprung from ghee. They are rivers of ghee,
and eddies of ghee. Let kine ever be in my house! Ghee is always my
heart. Ghee is even established in my navel. Ghee is in every limb of
mine. Ghee resides in my mind. Kine are always at my front. Kine are
always at my rear. Kine are on every side of my person. I live in the
midst of kine!--Having purified oneself by touching water, one should,
morning and evening, recite these Mantras every day. By this, one is sure
to be cleansed of all the sins one may commit in course of the day. They
who make gifts of a thousand kine, departing from this world, proceed to
the regions of the Gandharvas and the Apsaras where there are many
palatial mansions made of gold and where the celestial Ganga, called the
current of Vasu, runs. Givers of a thousand kine repair thither where run
many rivers having milk for their water, cheese for their mire, and curds
for their floating moss. That man who makes gifts of hundreds of
thousands of kine agreeably to the ritual laid down in the scriptures,
attains to high prosperity (here) and great honours in Heaven. Such a man
causes both his paternal and maternal ancestors to the tenth degree to
attain to regions of great felicity, and sanctifies his whole race. Kine
are sacred. They are the foremost of all things in the world. They are
verily the refuge of the universe. They are the mothers of the very
deities. They are verily incomparable. They should be dedicated in
sacrifices. When making journeys, one should proceed by their right
(i.e., keeping them to one's left). Ascertaining the proper time, they
should be given away unto eligible persons. By giving away a Kapila cow
having large horns, accompanied by a calf and a vessel of white brass for
milking her, and covered with a piece of cloth, one succeeds in entering,
freed from fear, the palace of Yama that is so difficult to enter. One
should always recite this sacred Mantra, viz.,--Kine are of beautiful
form. Kine are of diverse forms. They are of universal form. They are the
mothers of the universe. O, let kine approach me!--There is no gift more
sacred than the gift of kine. There is no gift that produces more blessed
merit. There has been nothing equal to the cow, nor will there be
anything that will equal her. With her skin, her hair, her horns, the
hair of her tail, her milk, and her fat,--with all these together,--the
cow upholds sacrifice. What thing is there that is more useful than the
cow? Bending my head unto her with reverence, I adore the cow who is the
mother of both the Past and the Future, and by whom the entire universe
of mobile and immobile creatures is covered. O best of men, I have thus
recited to thee only a portion of the high merits of kine. There is no
gift in this world that is superior to the gift of trine. There is also
no refuge in this world that is higher than kine.'

"Bhishma continued, 'That high-souled giver of land (viz., king Saudasa),
thinking these words of the Rishi Vasishtha to be foremost in point of
importance, then made gifts of a very large number of kine unto the
Brahmanas, restraining his senses the while, and as the consequence of
those gifts, the monarch succeeded in attaining to many regions of
felicity in the next world.'" [378]



SECTION LXXXI

"Yudhishthira said, 'Tell me, O grandsire, what is that which is the most
sacred of all sacred things in the world, other than that which has been
already mentioned, and which is the highest of all sanctifying objects.'

"Bhishma said, 'Kine are the foremost of all objects. They are highly
sacred and they rescue men (from all kinds of sin and distress). With
their milk and with the Havi manufactured therefrom, kine uphold all
creatures in the universe. O best of the Bharatas, there is nothing that
is more sacred than kine. The foremost of all things in the three worlds,
kine are themselves sacred and capable of cleansing others, Kine reside
in a region that is even higher than the region of the deities. When
given away, they rescue their givers. Men of wisdom succeed in attaining
to Heaven by making gifts of kine. Yuvanaswa's son Mandhatri, Yayati, and
(his sire) Nahusha, used always to give away kine in thousands. As the
reward of those gifts, they have attained to such regions as are
unattainable by the very deities. There is, in this connection, O sinless
one, a discourse delivered of old. I shall recite it to thee. Once on a
time, the intelligent Suka, having finished his morning rites, approached
with a restrained mind his sire, that foremost of Rishis, viz., the
Island-born Krishna, who is acquainted with the distinction between that
which is superior and that which is inferior, and saluting him, said,
'What is that sacrifice which appears to thee as the foremost of all
sacrifices? What is that act by doing which men of wisdom succeed in
attaining to the highest region? What is that sacred act by which the
deities enjoy the felicity of Heaven? What constitutes the character of
sacrifice as sacrifice? What is that upon which sacrifice rests? What is
that which is regarded as the best by the deities? What is that sacrifice
which transcends the sacrifices of this world? Do thou also tell me, O
sire, what is that which is the most sacred of all things. Having heard
these words of his son, O chief of Bharata's race, Vyasa, the foremost of
all persons conversant with duties, discoursed as follows unto him.'

"Vyasa said, 'Kine constitute the stay of all creatures. Kine are the
refuge of all creatures. Kine are the embodiment of merit. Kine are
sacred, and kine are sanctifiers of all. Formerly kine were hornless as
it has been heard by us. For obtaining horns they adored the eternal and
puissant Brahmana. The puissant, Brahmana, seeing the kine paying their
adorations to him and sitting in praya, granted unto each of them what
each desired. Thereafter their horns grew and each got what each desired.
Of diverse colours, and endued with horns, they began to shine in beauty,
O son! Favoured by Brahman himself with boons, kine are auspicious and
yielders of Havya and Kavya. They are the embodiments of merit. They are
sacred and blessed. They are possessed of excellent form and attributes.
Kine constitute high and highly excellent energy. The gift of kine is
very much applauded. Those good men who, freed from pride, make gifts of
kine, are regarded as doers of righteous deeds and as givers of all
articles. Such men, O sinless one, attain to the highly sacred region of
kine. The trees there produce sweet fruits. Indeed, those trees are
always adorned with excellent flowers and fruits. Those flowers, O best
of regenerate persons, are endued with celestial fragrance. The entire
soil of that region is made of gems. The sands there are all gold. The
climate there is such that the excellencies of every season are felt.
There is no more mire, no dust. It is, indeed, highly auspicious. The
streams that run there shine in resplendence for the red lotuses blooming
upon their bosoms, and for the jewels and gems and gold that occur in
their banks and that display the effulgence of the morning Sun. There are
many lakes also in that region on whose breasts are many lotuses, mixed
here and there with Nymphoea stellata, and having their petals made of
costly gems, and their filaments adorned with a complexion like that of
gold. They are also adorned with flowering forests of the Nerium odorum
with thousands of beautiful creepers twining round them, as also with
forests of Santanakas bearing their flowery burdens. There are rivers
whose banks are variegated with many bright pearls and resplendent gems
and shining gold. Portions of those regions are covered with excellent
trees that are decked with jewels and gems of every kind. Some of them
are made of gold and some display the splendour of fire. There stand many
mountains made of gold, and many hills and eminences made of jewels and
gems. These shine in beauty in consequence of their tall summits which
are composed of all kinds of gems. The trees that adorn those regions
always put forth flowers and fruits, and are always covered with dense
foliage. The flowers always emit a celestial fragrance and the fruits are
exceedingly sweet, O chief of Bharata's race. Those persons that are of
righteous deeds, O Yudhishthira, always sport there in joy. Freed from
grief and wrath, they pass their time there, crowned with the fruition of
every wish. Persons of righteous deeds, possessed of fame, sport there in
happiness, moving from place to place, O Bharata, on delightful vehicles
of great beauty. Auspicious deed, bands of Apsaras always amuse them
there, with music and dance. Indeed O Yudhishthira, a person goes to such
regions as the reward of his making gifts of kine. Those regions which
have for their lords Pushan, and the Maruts of great puissance, are
attained to by givers of kine. In affluence the royal Varuna is regarded
as pre-eminent. The giver of kine attains to affluence like that of
Varuna himself. One should, with the steadiness of a vow, daily recite
these Mantras declared by Prajapati himself (in respect of kine).
Viswarupa and viz.,--Yugandharah, Surupah, Vahurupah, and
Matara. [379]--He who serves kine with reverence and who follows them with
humility, succeeds in obtaining many invaluable boons from kine who
become gratified with him. One should never, in even one's heart, do an
injury to kine. One should, indeed, always confer happiness on them. One
should, always reverence kine and worship them, with bends of one's head.
He who does this, restraining his senses the while and filled with
cheerfulness, succeeds in attaining to that felicity which is enjoyed by
kine (and which kine alone can confer). One should for three days drink
the hot urine of the cow. For the next three days one should drink the
hot milk of the cow. Having thus drunk for three days hot milk, one
should next drink hot ghee for three days. Having in this way drunk hot
ghee for three days, one should subsist for the next three days on air
only. That sacred thing by whose aid the deities enjoy regions of
felicity, that which is the most sacred of all sacred things, viz., ghee
should then be borne on the head. [380] With the aid of ghee one should
pour libations on the sacred fire. By making gifts of ghee, one should
cause the Brahman to utter benedictions on oneself. One should eat ghee
and make gifts of ghee. As the reward of this conduct, one may then
attain to that prosperity which belongs to kine. That man who, for a
month, subsists upon the gruel of barley picked up every day from cow
dung becomes cleansed of sins as grave as the slaughter of a Brahman.
After their defeat at the hands of the Daityas, the deities practised
this expiation. It was in consequence of this expiation that they
succeeded in regaining their position as deities. Verily, it was through
this that they regained their strength and became crowned with success.
Kine are sacred. They are embodiments of merit. They are high and most
efficacious cleansers of all. By making gifts of kine unto the Brahmanas
one attains to Heaven. Living in a pure state, in the midst of kine, one
should mentally recite those sacred Mantras that are known by the name of
Gomati, after touching pure water. By doing this, one becomes purified
and cleansed (of all sins). Brahmanas of righteous deeds, who have been
cleansed by knowledge, study of the Vedas, and observance of vows,
should, only in the midst of sacred fires or kine or assemblies of
Brahmanas, impart unto their disciples a knowledge of the Gomati Mantras
which are every way like unto a sacrifice (for the merit they produce).
One should observe a fast for three nights for receiving the boon
constituted by a knowledge of the import of the Gomati Mantras. The man
who is desirous of obtaining a son may obtain one by adoring these
Mantras. He who desires the possession of wealth may have his desire
gratified by adoring these Mantras. The girl desirous of having a good
husband may have her wish fulfilled by the same means. In fact, one may
acquire the fruition of every wish one may cherish, by adoring these
sacred Mantras. When kine are gratified with the service one renders
them, they are, without doubt, capable of granting the fruition of every
wish. Even so, kine are highly blessed. They are the essential requisites
of sacrifices. They are grantors of every wish. Know that there is
nothing superior to kine.'

"Bhishma continued, 'Thus addressed by his high-souled sire, Suka, endued
with great energy, began from that time to worship kine every day. Do
thou also, O son, conduct thyself in the same way.'"



SECTION LXXXII

"Yudhishthira said, 'I have heard that the dung of the cow is endued with
Sree. I desire to hear how this has been brought about. I have doubts, O
grandsire, which thou shouldst dispel.' [381]

"Bhishma said, 'In this connection is cited the old story, O monarch, of
the conversation between kine and Sree, O best of the Bharatas! Once on a
time the goddess Sree, assuming a very beautiful form, entered a herd of
kine. The kine, beholding her wealth of beauty, became filled with
wonder.'

"The kine said, 'Who art thou, O goddess? Whence hast thou become
unrivalled on earth for beauty? O highly blessed goddess, we have been
filled with wonder at thy wealth of beauty. We desire to know who thou
art. Who, indeed, art thou? Whither wilt thou proceed? O thou of very
superior splendour of complexion, do tell us in detail all we wish to
know.'

"Sri said, 'Blessed be ye, I am dear unto all creatures. Indeed, I am
known by the name of Sri. Forsaken by me, the Daityas have been lost for
ever. The deities, viz., Indra, Vivaswat, Soma, Vishnu, Varuna, and Agni,
having obtained me, are sporting in joy and will do so for ever. Verily,
the Rishis and the deities, only when they are endued with me, have
success. Ye kine, those beings meet with destruction into whom I do not
enter. Religion, wealth, and pleasure, only when endued with me, become
sources of happiness. Ye kine who are givers of happiness, know that I am
possessed of even such energy! I wish to always reside in every one of
you. Repairing to your presence, I solicit you. Be all of you endued with
Sri.

"The kine said, 'Thou art fickle and restless. Thou sufferest thyself to
be enjoyed by many persons. We do not desire to have thee. Blessed be
thou, go wheresoever thou pleasest. As regards ourselves, all of us are
possessed of good forms. What need have we with thee? Go wheresoever thou
likest. Thou hast already (by answering our questions) gratified us
exceedingly.'

"Sri said, 'Is it proper with you, ye kine that you do not welcome me? I
am difficult of being attained. Why then do you not accept me? It seems,
ye creatures of excellent vows, that the popular proverb is true, viz.,
that it is certain that when one come to another of one's own accord and
without being sought, one meets with disregard. The Gods, the Danavas,
the Gandharvas, the Pisachas, the Uragas, the Rakshasas and human beings
succeed in obtaining me only after undergoing the severest austerities.
You who have such energy, do ye take me. Ye amiable ones, I am never
disregarded by any one in the three worlds of mobile and immobile
creatures.'

"The kine said, 'We do not disregard thee, O goddess. We do not show thee
a slight! Thou art fickle and of a very restless heart. It is for this
only that we take leave of thee. What need of much talk? Do thou go
wheresoever thou choosest. All of us are endued with excellent forms.
What need have we with thee, O sinless one?'

"Sri said, 'Ye givers of honours, cast off by you in this way, I shall
certainly be an object of disregard with all the world. Do ye show me
grace. Ye are all highly blessed. Ye are ever ready to grant protection
unto those that seek your protection. I have come to you soliciting your
protection. I have no fault. Do you rescue me (from this situation). Know
that I shall always be devoted to you. I am desirous of residing in any
parts, however repulsive, of your bodies. Indeed, I wish to reside in
even your rectum. Ye sinless ones, I do not see that ye have any part in
your bodies that may be regarded as repulsive, for ye are sacred, and
sanctifying, and highly blessed. Do ye, however, grant my prayer. Do ye
tell me in which part, of your bodies I shall take up my residence.'

"Bhishma continued, 'Thus addressed by Sri, the kine, always auspicious
and inclined to kindness unto all who are devoted to them, took counsel
with one another, and then addressing Sri, and unto her, O king, these
words.'

"The kine said, 'O thou of great fame, it is certainly desirable that we
should honour thee. Do thou live in our urine and dung. Both these are
sacred, O auspicious goddess!

"Sri said, 'By good luck, ye have shown me much grace implying your
desire to favour me. Let it be even as ye say! Blessed be ye all, I have
really been honoured by you, ye givers of happiness!

"Bhishma continued, 'Having, O Bharata, made this compact with the kine,
Sri, there and then, in the very sight of those kine, rendered herself
invisible. I have thus told thee, O son, the glory of the dung of kine, I
shall once again discourse to thee on the glory of kine. Do thou listen
to me."



SECTION LXXXIII

"Bhishma said, 'They who make gifts of kine, and who subsist upon the
remnants of things offered as libations on the sacred fire, are regarded,
O Yudhishthira, as always performing sacrifices of every kind. No
sacrifice can be performed without the aid of curds and ghee. The very
character as sacrifice which sacrifices have, depends upon ghee. Hence
ghee (or, the cow from which it is produced) is regarded as the very root
of sacrifice. Of all kinds of gifts, the gift of kine is applauded as the
highest. Kine are the foremost of all things. Themselves sacred, they are
the best of cleansers and sanctifiers. People should cherish kine for
obtaining prosperity and even peace. The milk, curds, and ghee that kine
yield are capable of cleansing one from every kind of sin. Kine are said
to represent the highest energy both in this world and the world that is
above. There is nothing that is more sacred or sanctifying than kine, O
chief of Bharata's race. In this connection is recited the ancient
narrative, O Yudhishthira, of the discourse between the Grandsire and the
chief of celestials. After the Daityas had been defeated and Sakra had
become the lord of the three worlds all creatures grew in prosperity and
became devoted to the true religion. Then, on one occasion, the Rishis,
the Gandharvas, the Kinnaras, the Uragas, the Rakshasas, the Deities, the
Asuras, the winged creatures and the Prajapatis, O thou of Kuru's race,
all assembled together and adored the Grandsire. There were Narada and
Parvata and Viswavasu and Haha-Huhu, who sang in celestial strains for
adoring that puissant lord of all creatures. The deity of wind bore
thither the fragrance of celestial flowers. The Seasons also, in their
embodied forms, bore the perfumes of flowers peculiar to each, unto that
conclave of celestials, that gathering of all creatures of the universe,
where celestial maidens danced and sang in accompaniment with celestial
music. In the midst of that assembly, Indra, saluting the Lord of all the
deities and bowing his head unto him with reverence, asked him, saying,
'I desire, O Grandsire, to know why the region of kine is higher, O holy
one, than the region of the deities themselves who are the lords of all
the worlds. What austerities, what Brahmacharya, O lord, did kine perform
in consequence of which they are able to reside happily in a region that
is even above that of the deities?' Thus addressed by Indra, Brahman said
unto the slayer of Vala, 'Thou hast always, O slayer of Vala, disregarded
kine. Hence, thou art not acquainted with the glorious pre-eminence of
kine. Listen now to me, O puissant one, as I explain to thee the high
energy and glorious pre-eminence of kine, O chief of the celestials! Kine
have been said to be the limbs of sacrifice. They represent sacrifice
itself, O Vasava! Without them, there can be no sacrifice. With their
milk and the Havi produced therefrom, they uphold all creatures. Their
male calves are engaged in assisting at tillage and thereby produce
diverse kinds of paddy and other seeds. From them flow sacrifices and
Havya and Kavya, and milk and curds and ghee. Hence, O chief of the
deities, kine are sacred. Afflicted by hunger and thirst, they bear
diverse burdens. Kine support the Munis. They uphold all creatures by
diverse acts, O Vasava, kine are guileless in their behaviour. In
consequence of such behaviour and of many well-performed acts, they are
enabled to live always in regions that are even above ours. I have thus
explained to thee today, O thou of a hundred sacrifices, the reason, O
Sakra of kine residing in a place that is high above that of the deities.
Kine obtained many excellent forms, O Vasava, and are themselves givers
of boons (to others). They are called Surabhis. Of sacred deeds and
endued with many auspicious indications, they are highly sanctifying
Listen to me also, O slayer of Vala, as I tell thee in detail the reason
why kine,--the offspring of Surabhi,--have descended on the earth, O best
of the deities. In day of yore, O son, when in the Devayuga the high
soused Danavas became lords of the three world, Aditi underwent the
severest austerities and got Vishnu within her womb (as the reward
thereof). Verify, O chief of the celestials, she had stood upon one leg
for many long years, desirous of having a son. [382] Beholding the great
goddess Aditi thus undergoing the severest austerities, the daughter of
Daksha, viz., the illustrious Surabhi, herself devoted to righteousness,
similarly underwent very severe austerities upon the breast of the
delightful mountains of Kailasa that are resorted to by both the deities
and the Gandharvas. Established on the highest Yoga she also stood upon
one leg for eleven thousand years. The deities with the Rishis and the
great Nagas all became scorched with the severity of her penances.
Repairing thither with me, all of them began to adore that auspicious
goddess. I then addressed that goddess endued with penances and said, 'O
goddess, O thou of faultless conduct, for what purpose, dost thou undergo
such severe austerities. O highly blessed one, I am gratified with thy
penances, O beautiful one! Do thou, O goddess, solicit what boon thou
desirest. I shall grant thee whatever thou mayst ask.' Even these were my
words unto her, O Purandara. Thus addressed by me, Surabhi answered me,
saying, 'I have no need, O Grandsire, of boons. Even this, O sinless one,
is a great boon to me that thou hast been gratified with me.' Unto the
illustrious Surabhi, O chief of the celestials who said so unto me, O
lord of Sachi, I answered even in these words, O foremost of the deities,
viz., 'O goddess, at this exhibition of thy freedom from cupidity and
desire and at these penances of thine, O thou of beautiful face, I have
been exceedingly gratified. I, therefore, grant thee the boon of
immortality. Thou shalt dwell in a region that is higher than the three
worlds, through my grace. That region shall be known to all by the name
of Goloka. Thy offspring, ever engaged in doing good acts, will reside in
the world of men. In fact, O highly blessed one, thy daughters will
reside there. All kinds of enjoyment, celestial and human, that thou
mayst think of, will immediately be thine. Whatever happiness exists in
Heaven, will also be thine, O blessed one.' The regions, O thou of a
hundred eyes, that are Surabhi's are endued with means for the
gratification of every wish. Neither Death, nor Decrepitude, nor fire,
can overcome its denizens. No ill luck, O Vasava, exists there. Many
delightful woods, and delightful ornaments and objects of beauty may be
seen there. There many beautiful cars, all excellently equipped, which
move at the will of the rider, may be seen, O Vasava, O thou of eyes like
lotus-petals, it is only by Brahmacharya, by penances, by Truth, by
self-restraint, by gifts, by diverse kinds of righteous deeds, by
sojourns to sacred waters, in fact, by severe austerities and righteous
acts well-performed, that one can attain to Goloka. Thou hast asked me, O
Sakra, and I have answered the in full, O slayer of Asuras, thou shouldst
never disregard kine.'

"Bhishma continued, 'Having heard these words of the self-born Brahman, O
Yudhishthira, Sakra of a thousand eyes began from that time to worship
kine every day and to show them the greatest respect. I have thus told
thee everything about the sanctifying character of kine, O thou of greet
splendour. The sacred and high pre-eminence and glory of kine, that is
capable of cleansing one from every sin, has, O chief of men, been thus
explained to thee. That man who with senses withdrawn from every other
object will recite this account unto Brahmanas, on occasions when Havya
and Kavya are offered, or at sacrifices, or on occasions of adoring the
Pitris, succeeds in conferring upon his ancestors an inexhaustible
felicity fraught with the fruition of every wish. That man who is devoted
to kine succeeds in obtaining the fruition of every wish of his. Indeed,
even those women that are devoted to kine succeed in obtaining the
accomplishment of every wish of theirs. He that desireth sons obtaineth
them. He that desireth daughters obtaineth them. He that desireth wealth
succeedeth in aquiring it and he that desireth religious merit succeedeth
in winning it. He that desireth knowledge acquireth it and he that
desireth felicity succeedeth in acquiring it. Indeed, O Bharata, there is
nothing that is unattainable to one that is devoted to kine.'"



SECTION LXXXIV

"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me on the gift
of kine that is fraught with great merit. In the case of kings observant
of their duties, that gift is most meritorious. Sovereignty is always
painful. It is incapable of being borne by persons of uncleansed souls.
In the generality of cases, kings fail to attain to auspicious ends. By
always making, however, gifts of earth, they succeed in cleansing
themselves (of all their sins). Thou hast, O prince of Kuru's race,
discoursed to me on many duties. Thou hast discoursed to me on the gifts
of kine made by king Nriga in days of old. The Rishi Nachiketa, in
ancient times, had discoursed on the merits of this act. The Vedas and
the Upanishads also have laid down that in all sacrifices,--in fact, in
all kinds of religious acts,--the Dakshina should be earth or kine or
gold. The Srutis, however, declare that in all Dakshinas, gold is
superior and is, indeed, the best. I desire, O grandsire, to hear thee
discourse truly on this topic. What is gold? How did it spring up? When
did it come into existence? What is its essence? Who is its presiding
deity? What are its fruits? Why is it regarded as the foremost of all
things? For what reason do men of wisdom applaud the gift of gold? For
what reason is gold regarded as the best Dakshinas in all sacrifices? Why
also is gold regarded as a cleanser superior to earth itself and kine?
Why, indeed, is it regarded so superior as a Dakshina? Do thou, O
grandsire, discourse to me on all this!'

"Bhishma said, Listen, O king, with concentrated attention to me as I
recite to thee in detail the circumstances connected with the origin of
gold as understood by me. When my father Santanu of great energy departed
from this world, I proceeded to Gangadwara for performing his Sraddha.
Arrived there, I commenced the Sraddha of my father. My mother Jahnavi,
coming there, rendered me great help. Inviting many ascetics crowned with
success and causing them to take their seats before me, I commenced the
preliminary rites consisting of gifts of water and of other things.
Having with a concentrated mind performed all preliminary rites as laid
down in the scriptures, I set myself to duly offer the obsequial cake. I
then saw, O king, that a handsome arm, adorned with Angadas and other
ornaments, rose up, piercing the ground, through the blades of Kusa grass
which I had spread. Beholding that arm rise from the ground, I became
filled with wonder. Indeed, O chief of Bharata's race, I thought that my
father had come himself for accepting the cake I was about to offer.
Reflecting then, by the light of the scriptures, the conviction soon came
upon me that the ordinance does occur in the Vedas that the cake should
not be presented into the hand of him whose Sraddha is performed. Even
this was the conviction that took possession of my mind, viz., that the
obsequial cake should never be presented in this world by a man into the
visible hand of the man whose obsequial rites are performed. The Pitris
do not come in their visible forms for taking the cake. On the other
hand, the ordinance provides that it should be presented on the blades of
Kusa grass spread on the earth for the purpose. I then, disregarding that
hand which constituted an indication of my father's presence, and
recollecting the true ordinance depending upon the authority of the
scriptures respecting the mode of presenting the cake, offered the entire
cake, O chief of the Bharatas, upon those blades of Kusa grass that were
spread before me. Know, O prince of men, that what I did was perfectly
consistent with the scriptural ordinance. After this, the arm of my sire,
O monarch, vanished in our very sight. On that night as I slept, the
Pitris appeared to me in a dream. Gratified with me they said, O chief of
Bharata's race, even these words, 'We have been pleased with thee, for
the indication thou hast afforded today of thy adherence to the
ordinance. It has pleased us to see that thou hast not swerved from the
injunctions of the scriptures. The scriptural ordinance, having been
followed by thee, has become more authoritative, O king. By such conduct
thou hast honoured and maintained the authority of thyself, the
scriptures, the auditions of the Vedas, the Pitris and the Rishis, the
Grandsire Brahman himself, and those seniors, viz., the Prajapatis.
Adherence to the scriptures has been maintained. Thou hast today, O chief
of the Bharatas, acted very properly. Thou hast made gifts of earth and
kine. Do thou make gifts of gold. The gifts of gold is very cleansing. O
thou that art well-conversant with duties, know that by such acts of
thine, both ourselves and our forefathers will all be cleansed of all our
sins. Such gifts rescue both ancestors and descendants to the tenth
degree of the person who makes them.' Even these were the words that my
ancestors, appearing unto me in a dream, said unto me, I then awoke, O
king, and became filled with wonder. Indeed, O chief of Bharata's race, I
set my heart then upon making gifts of gold. Listen now, monarch, to this
old history. It is highly praiseworthy and it extends the period of his
life who listens to it. It was first recited to Rama, the son of
Jamadagni In former days Jamadagni's son Rama, filled with great wrath,
exterminated the Kshatriyas from off the face of the earth for thrice
seven times. Having subjugated the entire earth the heroic Rama of eyes
like lotus-petals began to make preparations for performing a
Horse-sacrifice, O king, that is praised by all Brahmanas and Kshatriyas
and that is capable of granting the fruition of every wish. That
sacrifice cleanses all creatures and enhances the energy and splendour of
those who succeed in performing it. Endued with great energy, Rama, by
the performance of that sacrifice became purified. Having, however,
performed that foremost of sacrifices, the high-souled Rama failed yet to
attain to perfect lightness of heart. Repairing unto Rishis conversant
with every branch of learning as also the deities, Rama of Bhrigu's race
questioned them. Filled with repentance and compassion, he addressed
them, saying, 'Ye highly blessed ones, do ye declare that which is more
cleansing still for men engaged in fierce deeds.' Thus addressed by him,
those great Rishis, fully acquainted with the Vedas and the scriptures,
answered him, saying, 'O Rama, guided by the authority of the Vedas, do
thou honour all learned Brahmanas. Following this conduct for some time
do thou once more ask the regenerate Rishis as to what should be done by
thee for cleansing thyself. Follow the advice which those persons of
great wisdom give.' Repairing then to Vasishtha and Agastya and Kasyapa,
that delighter of the Bhrigus, endued with great energy, asked them that
question, 'Ye foremost of Brahmanas, even this is the wish that has
arisen in my heart. How, indeed, may I succeed in cleansing myself? By
what acts and rites may this be brought about? Or, if by gifts, what is
that article by giving away which this wish of mine may be accomplished?
Ye foremost or righteous persons, if your minds be inclined to do me a
favour, then do tell me, ye that are endued with wealth of asceticism,
what is that by which I may succeed in cleansing myself.'

"The Rishis said, 'O delighter of the Bhrigus, the mortal that has sinned
becomes cleansed by making gifts of kine, of earth, and of wealth. Even
this is what we have heard. There is another gift that is regarded as a
great cleanser. Listen to us, O regenerate Rishi, as we discourse on it.
That article is excellent and is endued with wonderful aspect and is,
besides, the offspring of Fire. In days of yore, the god Agni burnt all
the world. It has been heard by us that from his seed sprung gold of
bright complexion. It came to be celebrated under the name of good
complexioned. By making gifts of gold thou art sure to have thy wish
crowned with fruition. Then the illustrious Vasishtha in especial, of
rigid vows, addressing him, said, 'Hear, O Rama, how gold, which has the
splendour of fire sprang into existence. That gold will confer merit on
thee. In matters of gifts, gold is highly applauded. I shall also tell
thee what is gold, whence it has come, and how it has come to be invested
with superior attributes. Listen to me, O thou of mighty arms, as I
discourse upon these topics. Know this as certain that gold is of the
essence of Fire and Soma. The goat is Fire (for it given, it leads to the
region of the deity of fire); the sheep is Varuna (for if leads to the
region of Varuna the lord of waters); the horse is Surya (for if leads to
the region of Surya); elephants are Nagas (for they lead to the world of
Nagas); buffaloes are Asuras (for they lead to the region of Asuras);
cocks and boars are Rakshasas (for they lead to the regions of the
Rakshasas), O delighter of the Bhrigus; earth is sacrifice, kine, water,
and Soma (for it leads to the merits of sacrifice, and to the region of
kine, of the lord of waters and of Soma). Even these are the declarations
of the Smritis. Churning the entire universe, a mass of energy was found.
That energy is gold. Hence, O regenerate Rishi, compared to all these
objects (which I have named above) gold is certainly superior. It is a
precious thing, high and excellent.' [383] It is for this reason that the
deities and Gandharvas and Uragas and Rakshasas and human beings and
Pisachas hold it with care. All these beings, O son of Bhrigu's race,
shine in splendour, with the aid of gold, after converting it into crowns
and armlets and diverse kinds of ornaments. It is also for this reason
that gold is regarded as the most cleansing of all cleansing things such
as earth and kine and all other kinds of wealth, O prince of men. The
gift of gold, O puissant king, is the highest gift. It is distinguished
above the gifts of earth, of kine, and of all other things, O thou that
art endued with the effulgence of an immortal, gold is an eternal
cleanser. Do thou make gifts of it unto the foremost of Brahmanas as it
is the foremost of cleansing things. Of all kinds of Dakshina, gold is
the best. They who make gifts of gold are said to be givers of all
things. Indeed, they who make gifts of gold come to be regarded as givers
of deities. Agni is all the deities in one, and gold has Agni for its
essence. Hence it is that the person who makes gifts of gold gives away
all the deities. Hence, O chief of men, there is no gift higher than the
gift of gold.'

"Vasishtha continued, 'Hear once more, O regenerate Rishi, as I discourse
upon it, the pre-eminence of gold, O foremost of all wielders of weapons.
I heard this formerly in the Purana, O son of Bhrigu's race. I represent
the speech of Prajapati himself. After the wedding was over of the
illustrious and high-souled Rudra armed with the trident, O son of
Bhrigu's race, with the goddess who became his spouse, on the breast of
that foremost of mountains, viz., Himavat, the illustrious and
high-souled deity wished to unite himself with the goddess. Thereupon all
the deities, penetrated with anxiety, approached Rudra. Bending their
heads with reverence and gratifying Mahadeva and his boon giving spouse
Uma, both of whom were seated together, they addressed Rudra, O
perpetuator of Bhrigu's race, saying, 'This union, O illustrious and
sinless one, of thine with the goddess, is a union of one endued with
penances with another of penances as severe! Verily, it is the union, O
lord, of one possessed of very great energy with another whose energy is
scarcely less! Thou, O illustrious one, art of energy that is
irresistible. The goddess Uma, also is possessed of energy that is
equally irresistible. The offspring that will result from a union like
this, will, without doubt, O illustrious deity, be endued with very great
might. Verily, O puissant lord, that offspring will consume all things in
the three worlds without leaving a remnant. Do thou then, O lord of all
the universe, O thou of large eyes, grant unto these deities prostrated
before thee, a boon from desire of benefiting the three worlds! Do thou,
O puissant one, restrain this high energy of thine which may become the
seed of offspring. Verily, that energy is the essence of all forces in
the three worlds. Ye two, by an act of congress, are sure to scorch the
universe! The offspring that will be born of you two will certainly be
able to afflict the deities! Neither the goddess Earth, nor the
Firmament, nor Heaven, O puissant one, nor all of them together, will be
able to bear thy energy, we firmly believe. The entire universe is
certain to be burnt through the force of thy energy. It behoveth thee, O
puissant one, to show us favour, O illustrious deity. That favour
consists in thy not begetting a son, O foremost of the deities, upon the
goddess Uma. Do thou, with patience, restrain thy fiery and puissant
energy!' Unto the deities that said so the holy Mahadeva having the bull
for his sign, O regenerate Rishi, answered, saying, 'So be it!' Having
said so, the deity that has the bull for his vehicle, drew up his vital
seed. From that time he came to be called by the name, of Urdhvaretas
(one that has drawn up the vital seed). The spouse of Rudra, however, at
this endeavour of the deities to stop procreation, became highly
incensed. In consequence of her being of the opposite sex (and,
therefore, endued with little control upon her temper) she used harsh
words, thus, 'Since ye have opposed my lord in the matter of procreating
a child when he was desirous of procreating one upon me, as the
consequence of this act, ye deities, ye all shall become sonless. Verily,
since ye have opposed the birth of issue from me, therefore, ye shall
have no offspring of your own.' At the time this curse was denounced, O
perpetuator of Bhrigu's race, the deity of fire was not there. It is in
consequence of this curse of the goddess that the deities have become
childless. Rudra, solicited by them, held in himself his energy of
incomparable puissance. A small quantity, however, that came out of his
body fell down on the earth. That seed, falling on the earth, leaped into
a blazing fire and there began to grow (in size and power) most
wonderfully. The energy of Rudra, coming in contact with another energy
of great puissance, became identified with it in respect of essence.
Meanwhile, all the deities having Sakra at their head, were scorched a
good deal by the Asura named Taraka. The Adityas, the Vasus, the Rudras,
the Maruts, the Aswins, and the Sadhyas all became exceedingly afflicted
in consequence of the prowess of that son of Diti. All the regions of the
deities, their beautiful cars, and their palatial mansions, and the
retreats of the Rishis, were snatched away by the Asuras. Then the
deities and the Rishis, with cheerless hearts, sought the protection of
the illustrious and puissant Brahman of unfading glory.'"



SECTION LXXXV

'The Deities said, 'The Asura named Taraka who has received boons from
thee, O puissant one, is afflicting the deities and the Rishis. Let his
death be ordained by thee. O Grandsire, great has been our fear from him.
O illustrious one, do thou rescue us. We have no other refuge than thee.'

"Brahman said, 'I am equal in my behaviour towards all creatures. I
cannot, however, approve of unrighteousness. Let Taraka, that opponent of
the deities and Rishis, be quickly destroyed. The Vedas and the eternal
duties shall not be exterminated, ye foremost of celestials! I have
ordained what is proper in this matter. Let the fever of your hearts be
dispelled.'

"The Deities said, 'In consequence of thy having granted him boons, that
son of Diti has been proud of his might. He is incapable of being slain,
by the deities. How then will his death be brought about? The boon which,
O Grandsire, he has obtained from thee is that he should not be slayable
by deities or Asuras or Rakshasas. The deities have also been cursed by
the spouse of Rudra in consequence of their endeavour in former days to
stop propagation. The curse denounced by her has been, O lord of the
universe, even this, viz., that they are not to have any offspring.'

"Brahman said, 'Ye foremost of deities, Agni was not there at the time
the curse was denounced by the goddess. Even he will beget a son for the
destruction of the enemies of the gods. Transcending all the deities and
Danavas and Rakshasas and human beings and Gandharvas and Nagas and
feathery creatures, the offspring of Agni with his dart, which in his
hands will be a weapon incapable of being baffled if once hurled at the
foe, will destroy Taraka from whom your fear hath arisen. Verily, all
other enemies of yours will also be slain by him. Will is eternal. That
Will is known by the name of Kama and is identical with Rudra's seed a
portion of which fell into the blazing form of Agni. That energy, which
is a mighty substance, and which resembles a second Agni, will be cast by
Agni into Ganga for producing a child upon her in order to effect the
destruction of the enemies of the gods. Agni did not come within the
range of Uma's curse. The eater of sacrificial libations was not present
there when the curse was denounced. Let the deity of fire, therefore, be
searched out. Let him now be set to this task. Ye sinless ones, I have
told you what the means are for the destruction of Taraka. The curses of
those that are endued with energy fail to produce any effect upon those
that are endued with energy. Forces, when they come into contact with
something that is endued with stronger force, become weakened. They that
are endued with penances are competent to destroy even the boon-giving
deities who are indestructible. Will, or Like, or Desire (which is
identifiable with Agni) sprang in former times and is the most eternal of
all creatures. Agni is the Lord of the universe. He is incapable of being
apprehended or described. Capable of going everywhere and existing in all
things, he is the Creator of all beings. He lives in the hearts of all
creatures. Endued with great puissance, He is older than Rudra himself.
Let that eater of sacrificial libations, who is a mass of energy, be
searched out. That illustrious deity will accomplish this desire of your
hearts.' Hearing these words of the Grandsire, the high-souled gods then
proceeded to search out the god of fire with hearts cheerful in
consequence of their purpose having been achieved. The gods and the
Rishis then searched every part of the three worlds, their hearts filled
with the thought of Agni and eagerly desiring to obtain a sight of him.
Endued with penances, possessed of prosperity, celebrated over all the
worlds, those high-souled ones, all crowned with ascetic success,
sojourned over every part of the universe, O foremost one of Bhrigu's
race. They failed, however, to find out the eater of sacrificial
libations who had concealed himself by merging his self into self. [384]
About this time, a frog, living in water, appeared on the surface thereof
from the nethermost regions, with cheerless heart in consequence of
having been scorched by the energy of Agni. The little creature addressed
the deities who had become penetrated with fear and who were all very
eager to obtain a sight of the deity of fire, saying, 'Ye gods, Agni is
now residing in the nethermost regions. Scorched by the energy of that
deity, and unable to bear it longer, I have come hither. The illustrious
bearer of sacrificial libations, ye gods, is now under the waters. He has
created a mass of waters within which he is staying. All of us have been
scorched by his energy. If, ye gods, ye desire to obtain a sight of
him,--verily, if ye have any business with him,--do ye go to him thither.
Do, indeed, repair thither. As regards ourselves, we shall fly from this
place, ye deities, from fear of Agni.' Having said this much, the frog
dived into the water'. The eater of sacrificial libations learnt of the
treachery of the frog. Coming to that animal, he cursed the whole
batrachian race, saying, 'Ye shall henceforth be deprived of the organ of
taste. Having denounced this curse on the frog, he left the spot speedily
for taking up his abode elsewhere. Verily, the puissant deity did not
show himself. Seeing the plight to which the frogs were reduced for
having done them a service, the deities, O best of the Bhrigus, showed
favour unto those creatures. I shall tell thee everything regarding it.
Do thou listen to me, O mighty-armed hero.'

"The Deities said, 'Though deprived of tongues through the curse of Agni
and, therefore, reft of the sensation of taste, ye shall yet be able to
utter diverse kinds of speech. Living within holes, deprived of food,
reft of consciousness, wasted and dried up, and more dead than alive, all
of you will be held by the Earth nevertheless. Ye shall also be able to
wander about at night-time when everything is enveloped in thick
darkness.' Having said this unto the frogs, the deities once more went
over every part of the earth for finding out the deity of blazing flames.
In spite of all their efforts, however, they failed to get at him. Then,
O perpetuator of Bhrigu's race, an elephant, as large and mighty as the
elephant of Sakra, addressed the gods, saying, 'Agni is now residing
within this Aswattha tree!' Incensed with wrath, Agni cursed all the
elephants, O descendant of Bhrigu saying, 'Your tongues will be bent
back.' Having been pointed out by the elephants, the deity of fire cursed
all elephants even thus and then went away and entered the heart of the
Sami tree from the desire of residing within it for some time. Listen
now, O puissant hero, what favour was shown unto the elephants, O
foremost one of Bhrigu's race, by the deities of unbaffled prowess who
were all gratified with the service a representative of their had done
them.'

"The Deities said, 'With the aid of even your tongues bent inwards ye
shall be able to eat all things, and with even those tongues ye shall be
able to utter cries that will only be indistinct. Having blessed the
elephants in this way, the denizens of Heaven once more resumed their
search after Agni. Indeed, having issued out of the Aswattha tree, the
deity of fire had entered the heart of Sami. This new abode of Agni was
divulged by a parrot. The gods thereupon proceeded to the spot. Enraged
with the conduct of the parrot, the deity of blazing flames cursed the
whole parrot race, saying, 'Ye shall from this day be deprived of the
power of speech.' Indeed, the eater of sacrificial libations turned up
the tongues of all the parrots. Beholding Agni at the place pointed out
by the parrot, and witnessing the curse denounced upon him, the gods,
feeling a compassion for the poor creature, blessed him, saying, 'In
consequence of thy being a parrot, thou shalt not be wholly deprived of
the power of speech. Though thy tongue has been turned backwards, yet
speech thou shalt have, confined to the letter K. Like that of a child or
an old man, thy speech shall be sweet and indistinct and wonderful.'
Having said these words unto the parrot, and beholding the deity of fire
within the heart of the Sami, the gods made Sami wood a sacred fuel fit
for producing fire in all religious rites. It was from that time that
fire is seen to reside in the heart of the Sami. Men came to regard the
Sami as proper means for producing fire (in sacrifice). [385] The waters
that occur in the nethermost regions had come into contact with the deity
of blazing flames. Those heated waters, O thou of Bhrigu's race, are
vomited forth by the mountain springs. In consequence, indeed, of Agni
having resided in them for some time, they became hot through his energy.
Meanwhile, Agni, beholding the gods, became grieved. Addressing the
deities, he asked them, 'What is the reason of your presence here?' Unto
him the deities and the great Rishi said, 'We wish to set thee to a
particular task. It behoveth thee to accomplish it. When accomplished, it
will redound greatly to thy credit.'

"Agni said, 'Tell me what your business is. I shall, ye gods, accomplish
it. I am always willing to be set by you to any task you wish. Do not
scruple, therefore, to command me.'"

"The Deities said, 'There is an Asura of the name of Taraka who has been
filled with pride in consequence of the boon he has obtained from
Brahman. Through his energy he is able to oppose and discomfit us. Do
thou ordain his destruction. O sire, do thou rescue these deities, these
Prajapatis, and these Rishis, O highly blessed Pavaka! O puissant one, do
thou beget a heroic son possessed of thy energy, who will dispel, O
bearer of sacrificial libations, our fears from that Asura. We have been
cursed by the great goddess Uma. There is nothing else then thy energy
which can be our refuge now. Do thou, therefore, O puissant deity, rescue
us all.' Thus addressed, the illustrious and irresistible bearer of
sacrificial libations answered, saying, 'Be it so', and he than proceeded
towards Ganga otherwise called Bhagirathi. He united himself in
(spiritual) congress with her and caused her to conceive. Verily, in the
womb of Ganga the seed of Agni began to grow even as Agni himself grows
(when supplied with fuel and aided by the wind). With the energy of that
god, Ganga became exceedingly agitated at heart. Indeed, she suffered
great distress and became unable to bear it. When the deity of blazing
flames cast his seed endued with great energy into the womb of Ganga, a
certain Asura (bent on purposes of his own) uttered a frightful roar. In
consequence of that frightful roar uttered by the Asura for purposes of
his own (and not for terrifying her), Ganga became very much terrified
and her eyes rolled in fear and betrayed her agitation. Deprived of
consciousness, she became unable to bear her body and the seed within her
womb. The daughter of Jahnu, inseminated with the energy of the
illustrious deity, began to tremble. Overwhelmed with the energy of the
seed she held in her womb, O learned Brahmana, she then addressed the
deity of blazing fire, saying, 'I am no longer capable, O illustrious
one, of bearing thy seed in my womb. Verily, I am overcome with weakness
by this seed of thine. The health I had in days before is no longer mine.
I have been exceedingly agitated, O illustrious one, and my heart is dead
within me, O sinless one. O foremost of all persons endued with penances,
I am in capable of bearing thy seed any longer. I shall cast it off,
compelled by the distress that has overtaken me, and not by caprice.
There has been no actual contact of my person with thy seed, O
illustrious deity of blazing flames! Our union, having for its cause the
distress that has overtaken the deities, has been suitable and not of the
flesh, O thou of great splendour. Whatever merit or otherwise there may
be in this act (intended to be done by me), O eater of sacrificial
libations, must belong to thee. Verily, I think, the righteousness or
unrighteousness of this deed must be thine.' Unto her the deity of fire
said, 'Do thou bear the seed. Do, indeed, bear the foetus endued with my
energy. It will lead to great results. Thou art, verily, capable of
bearing the entire earth. Thou wilt gain nothing by not holding this
energy.' That foremost of streams, though thus passed by the deity of
fire as also by all the other deities, cast off the seed on the breast of
Meru, that foremost of all mountains. Capable (somehow) of bearing that
seed, yet oppressed by the energy of Rudra (for Agni is identical with
Rudra), she failed to hold that seed longer in consequence of its burning
energy. After she had cast it off, through sheer distress, that blazing
seed having the splendour of fire, O perpetuator of Bhrigu's race, Agni
saw her, and asked that foremost of streams, 'Is it all right with the
foetus thou hast cast off? Of what complexion has it been, O goddess? Of
what form does it look? With what energy does it seem to be endued? Do
thou tell me all about it.'

"Ganga said, 'The foetus is endued with the complexion of gold. In energy
it is even like thee, O sinless one! Of an excellent complexion,
perfectly stainless, and blazing with splendour, it has illuminated the
entire mountain. O foremost of all persons endued with penances, the
fragrance emitted by it resembles the cool perfume that its scattered by
lakes adorned with lotuses and Nyphoea stellata, mixed with that of the
Nauclea Cadamba. With the splendour of that foetus everything around it
seemed to be transformed into gold even as all things on mountain and low
land seem to be transformed into gold by the rays of the Sun. Indeed, the
splendour of that foetus, spreading far, falls upon mountains and rivers
and springs. Indeed, it seems that the three worlds, with all their
mobile and immobile creatures, are being illuminated by it. Even of this
kind is thy child, O illustrious bearer of sacrificial libations. Like
unto Surya or thy blazing self, in beauty it is even like a second Soma.'
Having said these words, the goddess disappeared there and then. Pavaka
also, of great energy, having accomplished the business of the deities
proceeded to the place he liked, O delighter of the Bhrigus. It was in
consequence of the result of this act that the Rishis and the deities
bestowed the name of Hiranyaretas upon the deity of fire. [386] And
because the Earth held that seed (after the goddess Ganga had cast it
upon her), she also came to be called by the name of Vasumati. Meanwhile;
that foetus, which had sprung from Pavaka and been held for a time by
Ganga, [387] having fallen on a forest of reeds, began to grow and at last
assumed a wonderful form. The presiding goddess of the constellation
Krittika beheld that form resembling the rising sun. She thenceforth
began to rear that child as her son with the sustenance of her breast.
For this reason, that child of pre-eminent splendour came to be called
Kartikeya after her name. And because he grew from seed that fell out of
Rudra's body, he came to be called Skanda. The incident also of his birth
having taken place in the solitude of a forest of reeds, concealed from
everybody's view, led to his being called by the name of Guha. It was in
this way that gold came into existence as the offspring of the deity of
blazing flames. [388] Hence it is that gold came to be looked upon as the
foremost of all things and the ornament of the very gods. It was from
this circumstance that gold came to be called by the name of
Jatarupam. [389] It is the foremost of all costly things, and among
ornaments also it is the foremost. The cleanser among all cleansing
things, it is the most auspicious of all auspicious objects. Gold is
truly the illustrious Agni. the Lord of all things, and the foremost of
all Prajapatis. The most sacred of all sacred things is gold, O foremost
of re-generate ones. Verily, gold is said to have for its essence Agni
and Soma.'

"Vasishtha continued, 'This history also, O Rama, called Brahmadarsana,
was heard by me in days of yore, respecting the achievement of the
Grandsire Brahman who is identifiable with the Supreme Soul. To a
sacrifice performed in days of yore by that foremost of gods, viz., Lord
Rudra, O thou of great might, who on that occasion had assumed the form
of Varuna, there came the Munis and all the deities with Agni at their
head. To that sacrifice also came all the sacrificial limbs (in their
embodied forms), and the Mantra called Vashat in his embodied form. All
the Samans also and all the Yajushes, numbering by thousands and in their
embodied forms, came there. The Rig-Veda also came there, adorned with
the rules of orthoepy. The Lakshanas, the Suras, the Niruktas, the Notes
arranged in rows, and the syllable Om, as also Nigraha and Pragraha, all
came there and took their residence in the eye of Mahadeva. The Vedas
with the Upanishads, Vidya and Savitri, as also, the Past, the Present,
and the Future, all came there and were held by the illustrious Siva. The
puissant Lord of all then poured libations himself into his own self.
Indeed, the wielder of Pinaka caused that Sacrifice of multifarious form
to look exceedingly beautiful. He is Heaven, Firmament, Earth, and the
Welkin. He is called the Lord of the Earth. He is the Lord whose sway is
owned by all obstacles. He is endued with Sri and He is identical with
the deity of blazing flames. That illustrious deity is called by various
names. Even He is Brahman and Siva and Rudra and Varuna and Agni and
Prajapati. He is the auspicious Lord of all creatures. Sacrifice (in his
embodied form), and Penance, and all the union rites, and the goddess
Diksha blazing with rigid observances, the several points of the compass
with the deities that respectively preside over them, the spouses of all
the deities, their daughters, and the celestial mothers, all came
together in a body to Pasupati, O perpetuator of Bhrigu's race. Verily,
beholding that sacrifice of the high-souled Mahadeva who had assumed the
form of Varuna, all of them became highly pleased. Seeing the celestial
damsels of great beauty, the seed of Brahman came out and fell upon the
earth. In consequence of the seed having fallen on the dust, Pushan
(Surya) took up that dust mixed with the particles of seed from the earth
with his hands and cast it into the sacrificial fire. Meanwhile, the
sacrifice with the sacred fire of blazing flames was commenced and it
went on. Brahman (as the Hotri) was pouring libations on the fire. While
thus employed, the grandsire became excited with desire (and his seed
came out). As soon as that seed came out, he took it up with the
sacrificial ladle and poured it as a libation of ghee, O delighter of the
Bhrigus, with the necessary Mantras, on the blazing fire. From that seed,
Brahman of great energy caused the four orders of creatures to spring
into existence. That seed of the Grandsire was endued with the three
attributes of Sattwa, Rajas, and Tamas. From that element in it which
represented the principle of Rajas, sprang all mobile creatures endued
with the principle of Pravritti or action. [390] From the element of Tamas
in it, sprang all immobile creatures. The principle of Sattwa, however,
which dwelt in that seed, entered both kinds of existences. That
attribute of Sattwa is of the nature of Tejas or Light (being identical
with Buddhi or the Understanding). It is eternal and of it is unending
Space. [391] In all creatures the attribute of Sattwa is present and is
identical with that light which shows what is right and what is wrong.
When the seed of Brahman was thus poured as a libation on that
sacrificial fire, there sprang from it, O mighty one, three beings into
existence. They were three male persons, endued with bodies that partook
of the characters of the circumstances from which they respectively
sprang. One arose first from the flames of the fire (called Bhrig) and
hence he came to be called by the name of Bhrigu. A second came from the
burning charcoals (called Angara) and hence he came to be called by the
name of Angiras. The third sprang from a heap of extinguished charcoals
and he came to be called by the name of Kavi. It has been already said
that the first came out with flames emanating from his body and hence he
was called Bhrigu. From the rays of the sacrificial fire sprang another
called Marichi. From Marichi (afterwards) sprang Kasyapa. It has been
already said that from the (burning) charcoals sprang Angiras. The
(diminutive) Rishis called Valakhilyas sprang from the blades of Kusa
grass spread out in that sacrifice. From the same blades of Kula grass, O
thou of great puissance, sprang Atri. From the ashes of the fire sprang
all those that are numbered among the regenerate Rishis, viz., the
Vaikhanasas, endued with penances and devoted to Vedic lore and all
excellent accomplishments. From the eyes of Agni sprang the twin Aswins
endued with great beauty of person. At last, from his ears, sprang all
the Prajapatis. The Rishis sprang from the pores of Agni's body. From his
sweat sprang Chhandas, and from his strength sprang Mind. For this
reason, Agni has been said to be all the deities in his individual self,
by Rishis endued with Vedic lore, guided by the authority of the Vedas.
The pieces of wood that keep alive the flames of Agni are regarded as the
Months. The Juices that the fuel yields constitute the Fortnights. The
liver of Agni is called the Day and Night, and his fierce light is called
the Muhurtas. The blood of Agni is regarded as the source of the Rudras.
From his blood sprang also the gold-complexioned deities called the
Maitradevatas. From his smoke sprang the Vasus. From his flames sprang
the Rudras as also the (twelve) Adityas of great effulgence. The Planets
and Constellations and other stars that have been set in their respective
orbits in the firmament, are regarded as the (burning) charcoals of Agni.
The first Creator of the universe declared Agni to be Supreme Brahma and
Eternal, and the giver of all wishes. This is verily a mystery.

"After all these births had taken place, Mahadeva who had assumed the
form of Varuna (for his sacrifice) and who had Pavana for his soul, said,
'This excellent Sacrifice is mine. I am the Grahapati in it. The there
beings that first sprang from the sacrificial fire are mine. Without
doubt, they should be regarded as my offspring. Know this, ye gods who
range through the skies! They are the fruits of this Sacrifice.'"

"Agni said, 'These offspring have sprung from my limbs. They have all
depended upon me as the cause of their starting into life. They should,
therefore, be regarded, as my children. Mahadeva in the form of Varuna is
in error in respect of this matter. [392] After this, the master of all
the worlds, the Grandsire of all creatures, viz., Brahman, then said,
'These children are mine. The seed was mine which I poured upon the
sacrificial fire. I am the accomplisher of this Sacrifice. It was I who
poured on the sacrificial fire the seed that came out of myself. The
fruit is always his who has planted the seed. The principal cause of
these births is the seed owned by me.' The deities then repaired to the
presence of the Grandsire and having bowed their heads unto him joined
their hands in reverence and they said unto him, "All of us, O
illustrious one, and the entire universe of mobile and immobile
creatures, are thy offspring. O sire, let Agni of blazing flames, and the
illustrious and puissant Mahadeva who has, for this sacrifice, assumed
the form of Varuna, have their wish (in the matter of the offspring).' At
these words, although born of Brahman, the puissant Mahadeva in the form
of Varuna, the ruler of all aquatic creatures received the firstborn one,
viz., Bhrigu endued with the effulgence of the sun as his own child. The
Grandsire then intended that Angiras should become the son of Agni.
Conversant with the truth in respect of everything, the Grandsire then
took Kavi as his own son. Engaged in procreating creatures for peopling
the earth, Bhrigu who is regarded as a Prajapati thence came to be called
as Varuna's offspring. Endued with every prosperity, Angiras came to be
called the offspring of Agni, and the celebrated Kavi came to be known as
the child of Brahman himself. Bhrigu and Angiras who had sprung from the
flame and the charcoals of Agni respectively, became the procreators of
extensive races and tribes in the world. Verily, these three, viz.,
Bhrigu and Angiras and Kavi, regarded as Prajapati, are the progenitors
of many races and tribes. All are the children of these three. Know this,
O puissant hero. Bhrigu begot seven sorts all of whom became equal to him
in merits and accomplishments. Their names are Chyavana, Vajrasirsha,
Suchi, Urva, Sukra, that giver of boons, Vibhu, and Savana. These are the
seven. They are children of Bhrigu and are hence Bhargavas. They are also
called Varunas in consequence of their ancestor Bhrigu having been
adopted by Mahadeva in the form of Varuna. Thou belongest to the race of
Bhrigu. Angiras begot eight sons. They also are known as Varunas. Their
names are Vrihaspati, Utathya, Payasya, Santi, Dhira, Virupa, Samvarta,
and Sudhan was the eighth. These eight are regarded also as the offspring
of Agni. Freed from every evil, they are devoted to knowledge only. The
sons of Kavi who was appropriated by Brahman himself are also known as
Varunas. Numbering eight, all of them became progenitors of races and
tribes. Auspicious by nature, they are all conversant with Brahma. The
names of the eight sons of Kavi are Kavi, Kavya, Dhrishnu, Usanas endued
with great intelligence, Bhrigu, Viraja, Kasi, and Ugra conversant with
every duty. These are the eight sons of Kavi. By them the whole world has
been peopled. They are all Prajapatis, and by them have been procreated
many offspring. Thus, O chief of Bhrigu's race, hath the whole world been
peopled with the progeny of Angiras, and Kavi and Bhrigu. The puissant
and supreme Lord Mahadeva in the form of Varuna which he had assumed for
his sacrifice had first, O learned Brahmana, adopted both Kavi and
Angiras. Hence, these two are regarded as of Varuna. After that the eater
of sacrificial libations, viz., the deity of blazing flames, adopted
Angiras. Hence, all the progeny of Angiras are known as belonging to the
race of Agni. The Grandsire Brahman was, in olden days, gratified by all
the deities who said unto him, 'Let these lords of the universe
(referring to Bhrigu and Angiras and Kavi and their descendants) rescue
us all. Let all of them become progenitors of offspring (for peopling the
earth). Let all of them become endued with penances. Through thy grace,
let all these rescue the world (from becoming an uninhabited wilderness).
Let them become procreators and extenders of races and tribes and let
them increase thy energy. Let all of them become thorough masters of the
Vedas and let them be achievers of great deeds. Let all of them be
friends to the cause of the deities. Indeed, let all of them become
endued with auspiciousness. Let them become founders of extensive races
and tribes and let them be great Rishis. Let all of them be endued with
high penances and let all of them be devoted to high Brahmacharya, All of
us, as also all these are thy progeny, O thou of great puissance. Thou, O
Grandsire, art the Creator of both, deities and the Brahmanas. Marichi is
thy first son. All these also that are called Bhargavas are thy progeny.
(Ourselves also are so). Looking at this fact, O Grandsire, we shall all
aid and support one another. All these shall, in this way, multiply their
progeny and establish thyself at the commencement of each creation after
the universal destruction.' Thus addressed by them, Brahman, the
Grandsire of all the worlds, said unto them, 'So be it! I am gratified
with you all! Having said so unto the deities he proceeded to the place
he had come from. Even this is what happened in days of old in that
sacrifice of the high-souled Mahadeva, that foremost one of all the
deities, in the beginning of creation, when he for the purposes of his
sacrifice had assumed the form of Varuna. Agni is Brahman. He is
Pasupati. He is Sarva. He is Rudra. He is Prajapati. [393] It is
well-known that gold is the offspring of Agni. When fire is not
obtainable (for the purposes of a sacrifice), gold is used as substitute.
Guided by the indications afforded by the auditions of the Veda, one that
is conversant with authorities and that knows the identity of gold with
fire, acts in this way. Placing a piece of gold on some blades of Kusa
grass spread out on the ground, the sacrificer pours libations upon it.
Upon also the pores of an ant-hill, upon the right ear of a goat, upon a
piece of level earth, upon the waters of a Tirtha, or on the hand of a
Brahmana, if libations are poured, the illustrious deity of fire becomes
gratified and regards It as a source of his own aggrandisement as also
that of the deities through his. Hence, it is that we have heard that all
the deities regard Agni as their refuse and are devoted to him. Agni
sprang from Brahman, and from Agni sprang gold. [394] Hence, it has been
heard by us, that those persons observant of righteousness that make
gifts of gold are regarded as giving away all the deities. The man who
makes gifts of gold attains to a very high end. Regions of blazing
effulgence are his. Verily, O Bhargava, he becomes installed as the king
of kings in heaven. That person who, at sunrise, makes a gift of gold
according to the ordinance and with proper Mantras, succeeds in warding
off the evil consequences foreshadowed by ominous dreams. The man who, as
soon as the sun has risen, makes a gift of gold becomes cleansed of all
his sins. He who makes a gift of gold at midday destroys all his future
sins. He who with restrained soul, makes a gift of gold at the second
twilight succeeds in attaining to a residence with Brahman and the deity
of wind and Agni and Soma in their respective regions. Such a man attains
to auspicious fame in regions of great felicity that belong to Indra
himself. Attaining to great fame in this world also, and cleansed of all
his sins, he sports in joy and happiness. Verily, such a man attains to
many other regions of happiness and becomes unequalled for glory and
fame. His course perfectly unobstructed, he succeeds in going everywhere
at will. He has never to fall down from the regions to which he attains
and the glory he acquires becomes great. Indeed, by making gifts of gold
one attains to innumerable regions of felicity all of which he enjoys for
eternity. That man who, having ignited a fire at sunrise, makes gifts of
gold in view of the observance of a particular vow, succeeds in attaining
to the fruition of all his wishes. It has been said that gold is
identical with Agni. The gift of gold, therefore, is productive of great
felicity. The gift of gold leads to the possession of those merits and
accomplishments that are desired, and cleanses the heart. [395] I have
thus told thee, O sinless one, the origin of gold. O thou of puissance,
hear how Kartikeya grew up, O delighter of Bhrigu's race. After a long
time Kartikeya grew up. He was then, O perpetuator of Bhrigu's race,
chosen by all the deities with Indra at their head, as the generalissimo
of the celestial forces. He slew the Daitya Taraka as also many other
Asuras, at the command of the chief of the celestials, O Brahmana, and
actuated also by the desire of benefiting all the worlds. I have also, O
thou of great might, discoursed to thee on the merits of making gifts of
gold. Do thou, therefore, O foremost of all speakers make gifts of gold.'

"Bhishma continued, 'Thus addressed by Vasishtha, Jamadagni's son of
great prowess then made gifts of gold unto the Brahmanas and became
cleansed of his sins. I have thus told thee, O king, everything about the
merits of the gifts of gold and about its origin also, O Yudhishthira. Do
thou also, therefore, make abundant gifts of gold unto the Brahmanas.
Verily, O king, by making such gifts of gold, thou wilt surely be
cleansed of all thy sins!'"



SECTION LXXXVI

"Yudhishthira said, 'Thou hast, O grandsire, discoursed to me, in detail
on the merits that attach to the gift of gold agreeably with the
ordinances laid down in the scriptures as indicated in the auditions of
the Veda. Thou hast also narrated what the origin is of gold. Do thou
tell me now how Taraka met with destruction. Thou hast said, O king, that
Asura had become unslayable by the gods. Do thou tell me in detail how
his destruction was brought about. O perpetuator of Kuru's race, I desire
to hear this from thee. I mean the details of Taraka's slaughter. Great
is my curiosity to hear the narrative.'

"Bhishma said, 'The gods and the Rishis, O monarch, reduced to great
distress (by Taraka's prowess and the conduct of Ganga in casting off
Agni's seed), urged the six Krittikas to rear that child. Amongst the
celestial ladies there were none, save these, that could, by their
energy, bear the seed of Agni in their wombs. The god of fire became
exceedingly gratified with those goddesses for their readiness to sustain
the conception caused by the cast off seed of Agni which was endued with
his own high energy. When the energy of Agni, O king, was divided into
six portions and placed within the channels (leading to the womb), the
six Krittikas began to nourish the portion that each held in her womb. As
the high-souled Kumara, however, began to grow within their wombs, their
bodies being afflicted by his energy, they failed to obtain peace
anywhere (in heaven or on earth). Filled with energy as their bodies
were, the time at last came for delivery. All of them, it so happened, O
prince of men, delivered at the same time. Though held in six different
wombs, yet all the portions, as they came out, united into one. The
goddess Earth held the child, taking it up from a heap of gold. Verily,
the child, endued with excellent form, blazed with splendour even like
the god of Fire. Of beautiful features, he began to grow in a delightful
forest of reeds. The six Krittikas beheld that child of theirs looking
like the morning sun in splendour. Filled with affection for
him,--indeed, loving him very much,--they began to rear him with the
sustenance of their breasts. In consequence of his having been born of
the Krittikas and reared by them, he came to be known throughout the
three worlds as Kartikeya. Having sprung from the seed which had fallen
off from Rudra he was named Skanda, and because of his birth in the
solitude of a forest of reeds he came to be called by the name of Guha
(the secret-born). The gods numbering three and thirty, the points of the
compass (in their embodied forms) together with the deities presiding
over them, and Rudra and Dhatri and Vishnu and Yama and Pushan and
Aryaman and Bhaga, and Angas and Mitra and the Sadhyas and Vasava and the
Vasus and the Aswins and the Waters and the Wind and the Firmament and
Chandramas and all the Constellations and the Planets and Surya, and all
the Ricks and Samans and Yajuses in their embodied forms, came there to
behold that wonderful child who was the son of the deity of blazing
flames. The Rishis uttered hymns of praise and the Gandharvas sang in
honour of that child called Kumara of six heads, twice six eyes, and
exceedingly devoted to the Brahmanas. His shoulders were broad, and he
had a dozen arms, and the splendour of his person resembled that of fire
and Aditya. As he lay stretched on a clump of heath, the gods with the
Rishis, beholding him, became filled with great delight and regarded the
great Asura as already slain. The deities then began to bring him diverse
kinds of toys and articles that could amuse him. As he played like a
child, diverse kinds of toys and birds were given unto him. Garuda of
excellent feathers gave unto him a child of his, viz., a peacock endued
with plumes of variegated hue. The Rakshasas gave unto him a boar and a
buffalo. Aruna himself gave him a cock of fiery splendour. Chandramas
gave him a sheep, and Aditya gave him some dazzling rays of his. The
mother of all kine, viz., Surabhi, gave him kine by hundreds and
thousands. Agni gave him a goat possessed of many good qualities. Ila
gave him an abundant quantity of flowers and fruit. Sudhanwan gave him a
riding chariot and a car of Kuvara. Varuna gave him many auspicious and
excellent, products of the Ocean, with some elephants. The chief of the
celestials gave him lions and tigers and pards and diverse kinds of
feathery denizens of the air, and many terrible beasts of prey and many
umbrellas also of diverse kinds. Rakshasas and Asuras, in large bands,
began to walk in the train of that puissant child. Beholding the son of
Agni grow up, Taraka sought, by various means, to effect his destruction,
but he failed to do anything unto that puissant deity. The god in time
invested Agni's son born in the solitude (of a forest of reeds) with the
command of their forces. And they also informed him of the oppressions
committed upon them by the Asura Taraka. The generalissimo of the
celestial forces grew up and became possessed of great energy and
puissance. In time Guha slew Taraka, with his irresistible dart. Verily,
Kumara slew the Asura as easily as if in sport. Having accomplished the
destruction of Taraka he re-established the chief of the deities in his
sovereignty of the three worlds. Endued with mighty prowess, the
celestial generalissimo blazed with beauty and splendour. The puissant
Skanda became the protector of the deities and did what was agreeable to
Sankara. The illustrious son of Pavaka was endued with a golden form.
Verily, Kumara is always the leader of the celestial forces. Gold is the
puissant energy of the god of fire and was born with Kartikeya (from the
same seed). Hence is Gold highly auspicious and, as a valuable, is
excellent and endued with inexhaustible merit. Even thus, O son of Kuru's
race, did Vasishtha recite this discourse unto Rama of Bhrigu's race in
days of old. Do thou, therefore, O king of men, try to make gifts of
Gold. By making gifts of Gold, Rama became cleansed of all his sins, and
finally attained to a high place in heaven that is unattainable by other
men.'"



SECTION LXXXVII

"Yudhishthira said, 'Thou hast discoursed to me, O thou of righteous
soul, on the duties of the four orders. Do thou, after the same manner, Q
king, discourse to me now on all the ordinances respecting the Sraddha
(of deceased ancestors).'

"Vaisampayana continued, 'Thus addressed by Yudhishthira, the son of
Santanu set himself to declare unto him the following ritual, consistent
with the ordinance of the Sraddha.'

"Bhishma said, 'Listen, O king, with close attention, to me as I
discourse to you on the ritual of the Sraddha. That ritual is auspicious,
worthy of praise, productive of fame and progeny, and is regarded as a
sacrifice, O scorcher of foes, in honour of the Pitris. Gods or Asuras or
human beings, Gandharvas or Uragas or Rakshasas, Pisachas or
Kinnaras,--every one should always worship the Pitris. It is seen that
people worship the Pitris first, and gratify the deities next by offering
them their adorations. Hence, one should always worship the Pitris with
every care. [396] It is said, O king, that the Sraddha performed in honour
of the Pitris is performable afterwards. But this general rule is
restrained by a special one (which directs that the Sraddha in honour of
the Pitris should be performed on the afternoon of the day of the New
moon). [397] The (deceased) grandsires become gratified with the Sraddha
that may be performed on any day. I shall, however, tell thee now what
the merits and demerits are of the respective lunar days (in view of
their adaptability to the performance of the Sraddha). I shall discourse
to thee, O sinless one, what fruits are attained on what days by
performing the Sraddha. Do thou listen to me with close attention. By
adoring the Pitris on the first day of the lighted fortnight, one obtains
in one's abode beautiful spouses capable of producing many children all
possessed of desirable accomplishments. By performing the Sraddha on the
second day of the lighted fortnight one gets many daughters. By
performing it on the third day, one acquires many steeds. By performing
it on the fourth day, one gets a large herd of smaller animals (such as
goats and sheep) in one's house. They, O king, who perform the Sraddha on
the fifth day, get many sons. Those men who perform the Sraddha on the
sixth day acquire great splendour. By performing it on the seventh day, O
monarch, one acquires great fame. By performing it on the eighth day one
makes great profits in trade. By performing it on the ninth day one
acquires many animals of uncloven hoofs. By performing it on the tenth
day one acquires much wealth in kine. By performing it on the eleventh
day one becomes the possessor of much wealth in clothes and utensils (of
brass and other metals). Such a man also obtains many sons all of whom
become endued with Brahma splendour. By performing the Sraddha on the
twelfth day one always beholds, if one desires, diverse kinds of
beautiful articles made of silver and gold. By performing the Sraddha on
the thirteenth day one attains to eminence over one's kinsmen. Without
doubt, all the young men in the family of him who performs the Sraddha on
the fourteenth day meet with death. Such a man becomes entangled in war,
By performing the Sraddha on the day of the new moon, one obtains the
fruition of every wish. In the dark fortnight, all the days commencing
with the tenth (and ending with that of the new moon), leaving only the
fourteenth day out, are laudable days for the performance of the Sraddha.
Other days of that fortnight are not so. Then, again, as the dark
fortnight is better than the lighted one, so the afternoon of the day is
better than the forenoon in the matter of the Sraddha.'"



SECTION LXXXVIII

"Yudhishthira said, 'O thou of great puissance, tell me what that object
is which, if dedicated to the Pitris, becomes inexhaustible! What Havi,
again, (if offered) lasts for all time? What, indeed, is that which (if
presented) becomes eternal?'"

"Bhishma said, 'Listen to me, O Yudhishthira, what those Havis are which
persons conversant with the ritual of the Sraddha regard as suitable in
view of the Sraddha and what the fruits are that attach to each. With
sesame seeds and rice and barley and Masha and water and roots and
fruits, if given at Sraddhas, the Pitris, O king, remain gratified for
the period of a month. [398] Manu has said that if a Sraddha is performed
with a copious measure of sesame, such Sraddha becomes inexhaustible. Of
all kinds of food, sesame seeds are regarded as the best. With fishes
offered at Sraddhas, the Pitris remain gratified for a period of two
months. With mutton they remain gratified for three months and with the
flesh of the hare for four. With the flesh of the goat, O king, they
remain gratified for five months, with bacon for six months, and with the
flesh of birds for seven. With venison obtained from those deer that are
called Prishata, they remain gratified for eight months, and with that
obtained from the Ruru for nine months, and with the meat of the Gavaya
for ten months. With the meat of the buffalo their gratification lasts
for eleven months. With beef presented at the Sraddha, their
gratification, it is said, lasts for a full year. Payasa mixed with ghee
is as much acceptable to the Pitris as beef. With the meat of the
Vadhrinasa the gratification of the Pitris lasts for twelve years. [399]
The flesh of the rhinoceros, offered to the Pitris on the anniversaries
of the lunar days on which they died, becomes inexhaustible. The potherb
called Kalasaka, the petals of the Kanchana flower, and meat of the goat
also, thus offered, prove inexhaustible. [400] In this connection, O
Yudhishthira, there are some verses, originally sung by the Pitris, that
are sung (in the world). They were communicated to me in former days by
Sanatkumara.--He that has taken birth in our race should give us Payasa
mixed with ghee on the thirteenth day (of the dark fortnight), under the
constellation Magha, during the Sun's southward course. One born in our
race should, under the constellation Magha, as if in the observance of a
vow, offer the meat of goat or the petals of the Kanchana flower. One
should also offer us, with due rites, Payasa mixed with ghee, dedicating
it on a spot covered by the shadow of an elephant.--Many sons should be
coveted so that even one may go to Gaya (for performing the Sraddha of
his ancestors), where stands the banian that is celebrated over all the
worlds and that makes all offerings made under its branches
inexhaustible. [401] Even a little of water, roots, fruits, meat, and
rice, mixed with honey, if offered on the anniversary of the day of death
becomes inexhaustible.'"



SECTION LXXXIX

"Bhishma continued, 'Listen to me, O Yudhishthira, as I tell thee what
those optional Sraddhas are that should be performed under the different
constellations and that were first spoken of by Yama unto king
Sasavindu. [402] That man who always performs the Sraddha under the
constellation Krittika is regarded as performing a sacrifice after
establishing the sacred fire. Such a person, freed from fear, ascends to
heaven with his children. He that is desirous of children should perform
the Sraddha under the constellation Rohini, while he that is desirous of
energy should do it under the constellation Mrigasiras. By performing the
Sraddha under the constellation Ardra, a man becomes the doer of fierce
deeds. A mortal, by performing the Sraddha under Punarvasu, makes such
again by agriculture. The man that is desirous of growth and advancement
should perform the Sraddha under Pushya. By doing it under the
constellation Aslesha one begets heroic children. By doing it under the
Maghas one attains to pre-eminence among kinsmen. By doing it under the
prior Phalgunis, the doer of it becomes endued with good fortune. By
doing the Sraddha under the later Phalgunis one attains to many children;
while by performing it under Hasta, one attains to the fruition of one's
wishes. By performing it under the constellation Chitra one obtains
children endued with great beauty. By doing it under the constellation
Swati, one makes much profit by trade. The man that desires children
acquires the fruition of his wish by performing the Sraddha under the
constellation Visakha. By doing it under Anuradha one becomes a king of
kings. [403] By making offerings in honour of the Pitris under the
constellation Jyeshtha with devotion and humility, one attains to
sovereignty, O foremost one of Kuru's race. By doing the Sraddha under
Mula one attains to health, and by doing it under the prior Ashadha, one
acquires excellent fame. By performing it under the later Ashadha one
succeeds in roving over the whole world, freed from every sorrow. By
doing it under the constellation Abhijit one attains to high knowledge.
By doing it under Sravana one, departing from this world, attains to a
very high end. The man that performs the Sraddha under the constellation
Dhanishtha becomes the ruler of a kingdom. By doing it under the
constellation presided over by Varuna (viz., Satabhisha), one attains to
success as a physician. By performing the Sraddha under the constellation
of the prior Bhadrapada one acquires large property in goats and sheep;
while by doing it under the later Bhadrapada one acquires thousands of
kine. By performing the Sraddha under the constellation Revati one
acquires much wealth in utensils of white brass and copper. By doing it
under Aswini one acquires many steeds, while under Bharani one attains to
longevity. Listening to these ordinances about the Sraddha, king
Sasavindu acted accordingly, and succeeded in easily subjugating and
ruling the whole earth.'"



SECTION XC

"Yudhishthira said, 'It behoves thee, O foremost one of Kuru's race, to
tell me unto what kind of Brahmanas, O grandsire, should the offers made
at Sraddhas be given away.'

"Bhishma said, The Kshatriya who is conversant with the ordinances about
gift should never examine Brahmanas (when making gifts unto them). In all
acts, however, that relate to the worship of the deities and the Pitris,
an examination has been said to be proper. The deities are worshipped on
earth by men only when they are filled with devotion that comes from the
deities themselves. Hence, one should, approaching them, make gifts unto
all Brahmanas (without any examination of their merits), regarding such
gifts as are made to the deities themselves. In Sraddhas, however, O
monarch, the man of intelligence should examine the Brahmanas (to be
employed for assisting the doers of the Sraddha in getting through the
ritual and making gifts unto them of the offerings made to the Pitris).
Such examination should concern itself with their birth and conduct and
age and appearance and learning and nobility (or otherwise) of parentage.
Amongst the Brahmanas there are some that pollute the line and some that
sanctify it. Listen to me, O king, as I tell thee who those Brahmanas are
that should be excluded from the line. [404] He that is full of guile, or
he that is guilty of foeticide, or he that is ill of consumption, or he
that keeps animals, of is destitute of Vedic study, or is a common
servant of a village, or lives upon the interest of loans, or he that is
a singer, or he that sells all articles, or he that is guilty of arson,
or he that is a poisoner or he that is a pimp by profession, or he that
sells Soma, or he that is a professor of palmistry, or he that is in the
employ of the king, or he that is seller of oil, or he that is a cheat
and false swearer, or he that has a quarrel with his father, or he that
tolerates a paramour of his wife in his house, or he that has been
cursed, or he that is a thief, or he that lives by some mechanical art,
or he that puts on disguises, or he that is deceitful in his behaviour,
or he that is hostile to those he calls his friends, or he that is an
adulterer, or he that is a preceptor of Sudras, or he that has betaken
himself to the profession of arms, or he that wanders with dogs (for
hunting), or he that has been bit by a dog, or he that has wedded before
his elder brothers, or he that seems to have undergone circumcision, [405]
he that violates the bed of his preceptor, he that is an actor or mime,
he that lives by setting up a deity and he that lives by calculating the
conjunctions of stars and planets and asterisms [406], are regarded as fit
to be excluded from the line. Persons conversant with the Vedas say that
the offerings made at Sraddhas, if eaten by such Brahmanas, go to fill
the stomachs of Rakshasas (instead of filling those of the Pitris), O,
Yudhishthira. That person who having eaten at a Sraddha does not abstain
that day from study of the Vedas or who has sexual congress that day with
a Sudra woman, must know that his Pitris, in consequence of such acts of
his, have to lie for a month on his dung. The offerings made at Sraddhas
if presented to a Brahmana who sells Soma, become converted into human
ordure; if presented to a Brahmana who is engaged in the practice of
Medicine, they become converted into pus and blood; if presented to one
who lives by setting up a deity, they fail to produce any fruit; if
presented to one who lives upon the interest of loans they lead to
infamy; if presented to one who is engaged in trade, they become
productive of no fruits either here or hereafter. If presented to a
Brahmana who is born of a widowed mother (by a second husband), they
become as fruitless as libations poured on ashes [407]. They who present
the Havya and Kavya (offered at Sraddhas) unto such Brahmanas as are
divested of the duties ordained for them and of those rules of good
conduct that persons of their order should observe, find such presents
productive of no merits hereafter. That man of little intelligence who
makes gifts of such articles unto such men knowing their dispositions,
obliges, by such conduct, his Pitris to eat human ordure in the next
world. Thou shouldst know that these wretches among Brahmanas deserve to
be excluded from the line. Those Brahmanas also of little energy who are
engaged in instructing Sudras are of the same class. A Brahmana that is
blind stains sixty individual of the line; one that is destitute of
virile power a hundred; while one that is afflicted with white leprosy
stains as many as he looks upon, O king. Whatever offerings made at
Sraddhas are eaten by one with his head wrapped round with a cloth,
whatever is eaten by one with face southwards, and whatever is eaten with
shoes or sandals on all goes to gratify the Asuras. Whatever, again, is
given with malice, and whatever is given without reverence, have been
ordained by Brahmana himself as the portion of the prince of Asuras
(viz., Vali). Dogs, and such Brahmanas as are polluters of lines, should
not be allowed to cast their eyes upon the offerings made at Sraddhas.
For this reason, Sraddhas should be performed in a spot that is properly
hedged around or concealed from the view. That spot should also be strewn
with sesame seeds. That Sraddha which is performed without sesame seeds,
or that which is done by a person in anger, has its Havi robbed by
Rakshasas and Pisachas. Commensurate with the number of Brahmanas seen by
one that deserves to be excluded from the line, is the loss of merit he
causes of the foolish performer of the Sraddha who invites him to the
feast.

'I shall now, O chief of Bharata's race, tell thee who are sanctifiers of
the line. Do thou find them out by examination. All those Brahmanas that
are cleansed by knowledge, Vedic study, and vows and observances, and
they that are of good and righteous behaviour, should be known as
sanctifiers of everything. I shall now tell thee who deserve to sit in
the line. Thou shouldst know them to be such whom I shall indicate
presently. He that is conversant with the three Nachiketas, he that has
set up the five sacrificial fires, he that knows the five Suparnas, he
that is conversant with the six branches (called Angas) of the Veda, he
that is a descendant of sires who were engaged in teaching the Vedas and
is himself engaged in teaching, he that is well-conversant with the
Chhandas, he that is acquainted with the Jeshtha Saman, he that is
obedient to the sway of his parents, he that is conversant with the Vedas
and whose ancestors have been so for ten generations, he that has
congress with only his wedded wives and this at their seasons, and he who
has been cleansed by knowledge, by the Veda, and by vows and
observances,--even such a Brahmana,--sanctifies the line. He who reads
the Atharva-siras, who is devoted to the observance of Brahmacharya
practices, and who is steady in observance of righteous vows, who is
truthful and of righteous conduct, and who is duly observant of the
duties laid down for his order, they also that have undergone fatigue and
labour for bathing in the waters of tirthas, that have undergone the
final bath after performing sacrifices with proper Mantras that are freed
from the sway of wrath, that are not restless, that are endued with
forgiving dispositions, that are self-restrained masters of their senses,
and they are devoted to the good of all creatures,--these should be
invited to Sraddhas. Anything given to these becomes inexhaustible. These
indeed, are sanctifiers of lines. There are others also, highly blessed,
that should be regarded as sanctifiers of the line. They are Yatis and
those that are conversant with the religion of Moksha, and they that are
devoted to Yoga, and they that properly observe excellent vows and they
that, with collected mind recite (sacred) histories unto foremost of
Brahmanas. They that are conversant with Bhashyas, they also that are
devoted to grammatical studies, they that study the Puranas and they that
study the Dharmasastras and having studied them (i.e., the Puranas and
Dharmasastras) act up to the standard laid down in them, he that has
lived (for the stated period) in the abode of his preceptor, he that is
truthful in speech, he that is a giver of thousands, they that are
foremost in (their knowledge of) all the Vedas and the scriptural and
philosophical aphorisms,--these sanctify the line as far they look at it.
And because they sanctify all who sit in the line, therefore are they
called sanctifiers of lines. Utterers of Brahma say that even a single
person that happens to be the descendant of sires who were teachers of
the Veda and that is himself a Vedic teacher, sanctifies full seven miles
around him. If he that is not a Ritwik and that is not a Vedic teacher
takes the foremost seat in a Sraddha, with even the permission of the
other Ritwiks there present, he is said to take (by that act of his) the
sins of all who may be sitting in the line. If, on the other hand, he
happens to be conversant with the Vedas and freed from all those faults
that are regarded as capable of polluting the line, he shall not, O king,
be regarded as fallen (by taking the foremost seat in a Sraddha). Such a
man would then be really a sanctifier of the line. For these reasons, O
king, thou shouldst properly examine the Brahmanas before inviting them
to Sraddhas. Thou shouldst invite only such among them as are devoted to
the duties laid down for their order, and as are born in good families,
and as are possessed of great learning. He who performs Sraddhas for
feeding only his friends and whose Havi does not gratify the deities and
the Pitris, fails to ascend to Heaven. He who collects his friends and
relatives only on the occasion of the Sraddha he performs (without
keeping an eye on properly honouring deserving persons by inviting and
feeding them), fails to proceed (after death) by the path of the deities
(which is a lighted one and free from all afflictions and impediments).
The man who makes the Sraddha he performs an occasion for only gathering
his friends, never succeeds in ascending to heaven. Verily, the man who
converts the Sraddha into an occasion for treating his friends, becomes
dissociated from heaven even like a bird dissociated from the perch when
the chain tying it breaks. [408] Therefore, he that performs a Sraddha
should not honour (on such occasions) his friends. He may make gifts of
wealth unto them on other occasions by collecting them together. The Havi
and the Kavi offered at Sraddhas should be served unto them that are
neither friends nor foes but are only indifferent or neutral. As seed
sown on a sterile soil does not sprout forth, or as one that has not sown
does not get a share of the produce, even so that Sraddha the offerings
in which are eaten by an unworthy person, yields no fruit either here or
hereafter. [409] That Brahmana who is destitute of Vedic study is like a
fire made by burning grass or straw; and becomes soon extinguished even
like such a fire. The offerings made at Sraddhas should not be given to
him even as libations should not be poured on the ashes of the
sacrificial fire. When the offerings made at Sraddhas are exchanged by
the performers with one another (instead of being given away unto worthy
persons), they come to be regarded as Pisacha presents. Such offerings
gratify neither the gods nor the Pitris. Instead of reaching the other
world, they wander about even here like a cow that has lost her calf
wandering about within the fold. As those libations of ghee that are
poured upon the extinguished ashes of a sacrificial fire never reach
either the gods or the Pitris, after the same manner a gift that is made
to a dancer or a singer or a Dakshina presented to a lying or deceitful
person, produces no merit. The Dakshina that is presented to a lying or
deceitful person destroys both the giver and the receiver without
benefiting them in any respect. Such a Dakshina is destructive and highly
censurable. The Pitris of the person making it have to fall down from the
path of the deities. The gods know them to be Brahmanas who always tread,
O Yudhishthira, within the bounds set up by the Rishis who are conversant
with all duties, and who have a firm faith in their efficacy. Those
Brahmanas that are devoted to Vedic study, to knowledge, to penances, and
to acts, O Bharata, should be known as Rishis. The offerings made at
Sraddhas should be given unto those that are devoted to knowledge.
Verily, they are to be regarded as men who never speak ill of the
Brahmanas. Those men should never be fed on occasions of Sraddhas who
speak ill of Brahmanas in course of conversation in the midst of
assemblies. If Brahmanas, O king, be calumniated, they would destroy
three generations of the calumniator. [410] This is the declaration, O
king, of the Vaikhanasa Rishis. Brahmanas conversant with the Vedas
should be examined from a distance. Whether one likes them or feels a
dislike for them, one should give unto such Brahmanas the offerings made
at Sraddhas. That man who feeds thousands upon thousands of false
Brahmanas acquires merit that is attainable by feeding even one Brahmana
if the latter happens to be possessed of a knowledge of the Vedas, O
Bharata!"



SECTION XCI

"Yudhishthira said, 'By whom was the Sraddha first conceived and at what
time? What also is its essence? During the time when the world was
peopled by only the descendants of Bhrigu and Angiras; who was the muni
that established the Sraddha? What acts should not be done at Sraddha?
What are those Sraddhas in which fruits and roots are to be offered? What
species' also of paddy should be avoided in Sraddhas? Do thou tell me all
this, O grandsire!'

"Bhishma said, 'Listen to me, O ruler of men, as I tell thee how the
Sraddha was introduced, the time of such introduction, the essences of
the rite, and the Muni who conceived it. From the Self-born Brahman
sprang Atri, O thou of Kuru's race. In Atri's race was born a Muni of the
name of Dattatreya. Dattatreya got a son of the name of Nimi possessed of
wealth of asceticism. Nimi got a son named Srimat who was endued with
great beauty of person. Upon the expiration of a full thousand years,
Srimat, having undergone the severest austerities, succumbed to the
influence of Time and departed from this world. His sire Nimi, having
performed the Purificatory rites according to the ritual laid down in the
ordinance, became filled with great grief, thinking continually of the
loss of his son. [411] Thinking of that cause of sorrow the high-souled
Nimi collected together various agreeable objects (of food and drink) on
the fourteenth day of the moon. The next morning he rose from bed. Pained
his heart was with grief, as he rose from sleep that day--he succeeded in
withdrawing it from the one object upon which it had been working. His
understanding succeeded in busying itself with other matters. With
concentrated attention he then conceived the idea of a Sraddha. All those
articles of his own food, consisting of fruits and roots, and all those
kinds of staple grains that were agreeable to him, were carefully thought
of by that sage possessed of wealth of penances. On the day of the New
moon he invited a number of adorable Brahmanas (to his asylum). Possessed
of great wisdom, Nimi caused them to be seated on seats (of Kusa grass)
and honoured them by going around their persons. Approaching seven such
Brahmanas whom he had brought to his abode together, the puissant Nimi
gave unto them food consisting of Syamaka rice, unmixed with salt.
Towards the feet of those Brahmanas engaged in eating the food that was
served unto them a number of Kusa blades was spread out on the seats they
occupied, with the top ends of the blades directed towards the south.
With a pure body and mind and with concentrated attention, Nimi, having
placed those blades of sacred grass in the way indicated, offered cakes
of rice unto his dead son, uttering his name and family. Having done
this, that foremost of Munis became filled with regret at the idea of
having achieved an act that had not (to his knowledge) been laid down in
any of the scriptures. Indeed, filled with regret he began to think of
what he had done. [412] 'Never done before by the Munis, alas, what have I
done! How shall I (for having done an act that has not been ordained)
avoid being cursed by the Brahmanas (as an introducer of strange rites)?'
He then thought of the original progenitor of his race. As soon as he was
thought of, Atri endued with wealth of penances came there. Beholding him
exceedingly afflicted with grief on account of the death of his son, the
immortal Atri comforted him with agreeable counsels. He said unto him, 'O
Mini, this rite that thou hast conceived, is a sacrifice in honour of the
Pitris. Let no fear be thine, O thou that art possessed of the wealth of
asceticism! The Grandsire Brahman himself, in days of old, laid it down!
This rite that thou hast conceived has been ordained by the Self-born
himself. Who else than the Self-born could ordain this ritual in
Sraddhas? I shall presently tell thee, O son, the excellent ordinance
laid down in respect of Sraddhas. Ordained by the Self-born himself, O
son, do thou follow it. Listen to me first! Having first performed the
Karana on the sacred fire with the aid of Mantras, O thou that art
possessed of wealth of penances, one should always pour libations next
unto the deity of fire, and Soma, and Varuna. Unto the Viswedevas also,
who are always the companions of the Pitris, the Self-born then ordained
a portion of the offerings. The Earth also, as the goddess that sustains
the offerings made at Sraddhas, should then be praised under the names of
Vaishnavi, Kasyapi, and the inexhaustible. [413] When water is being
fetched for the Sraddha, the deity Varuna of great puissance should be
praised. After this, both Agni and Soma should be invoked with reverence
and gratified (with libations), O sinless one. Those deities that are
called by the name of Pitris were created by the Self-born. Others also,
highly blessed, viz., the Ushnapsa, were created by him. For all these
shares have been ordained of the offerings made at Sraddhas. By adoring
all these deities at Sraddhas, the ancestors of the persons performing
them become freed from all sins. The Pitris referred to above as those
created by the Self-born number seven. The Viswedevas having Agni for
their mouth (for it is through Agni that they feed), have been mentioned
before. I shall now mention the names of those high-souled deities who
deserve shares of the offerings made at Sraddhas. Those names at Vala,
Dhriti, Vipapa, Punyakrit, Pavana, Parshni, Kshemak, Divysanu, Vivaswat,
Viryavat, Hrimat, Kirtimat, Krita, Jitatman, Munivirya, Diptaroman,
Bhayankara, Anukarman, Pratia, Pradatri, Ansumat, Sailabha, Parama
krodhi, Dhiroshni, Bhupati, Sraja, Vajrin, and Vari,--these are the
eternal Viswedevas. There are others also whose names are Vidyutvarchas,
Somavarchas, and Suryasri. Others also are numbered amongst them, viz.,
Somapa, Suryasavitra, Dattatman, Pundariyaka, Ushninabha, Nabhoda,
Viswayu, Dipti, Chamuhara, Suresa, Vyomari, Sankara Bhava, Isa, Kartri,
Kriti, Daksha, Bhuvana, Divya, Karmakrit, Ganita Panchavirya, Aditya,
Rasmimat, Saptakrit, Somavachas, Viswakrit, Kavi, Anugoptri, Sugoptri,
Naptri, and Iswara:--these highly blessed ones are numbered as the
Viswedevas. They are eternal and conversant with all that occurs in Time.
The species of paddy which should not be offered at Sraddhas are those
called Kodrava, and Pulka. Assafoetida also, among articles used in
cooking, should not be offered, as also onions and garlic, the produce of
the Moringa pterygosperma, Bauhinia Variegata, the meat of animals slain
with envenomed shafts all varieties of Sucuribita Pepo, Sucuribita
lagenaria, and black salt. The other articles that should not be offered
at Sraddhas are the flesh of the domesticated hog, the meat of all
animals not slaughtered at sacrifices, Nigella sativa, salt of the
variety called Vid, the potherb that is called Sitapaki, all sprouts
(like those of the bamboo), and also the Trapa bispinosa. All kinds of
salt should be excluded from the offerings made at Sraddhas, and also the
fruits of the Eugenia Jamblana. All articles, again, upon which any one
has spat or upon which tears have fallen should not be offered at
Sraddhas. Among offerings made to the Pitris or with the Havya and Kavya
offered to the deities, the potherb called Sudarsana (Menispermum
tomentosum, Rox) should not be included. Havi mixed with this is not
acceptable to Pitris. From the place where the Sraddha is being
performed, the Chandala and the Swapacha should be excluded, as also all
who wear clothes steeped in yellow, and persons affected with leprosy, or
one who has been excasted (for transgressions), or one who is guilty of
Brahmanicide, or a Brahmana of mixed descent or one who is the relative
of an excasted man. These all should be excluded by persons possessed of
wisdom from the place where a Sraddha is being performed,' Having said
these words in days of old unto the Rishi Nimi of his own race, the
illustrious Atri possessed of wealth of penances then went back to the
Grandsire's assembly in Heaven.'"



SECTION XCII

"Bhishma said, 'After Nimi had acted in the way described above, all the
great Rishis began to perform the sacrifice in honour of the Pitris
(called the Sraddha) according to rites laid down in the ordinance.
Firmly devoted to the discharge of all duties, the Rishis, having
performed Sraddhas, began to also offer oblations (unto the Pitris) of
sacred waters, with attention. In consequence, however, of the offerings
made by persons of all classes (unto the Pitris), the Pitris began to
digest that food. Soon they, and the deities also with them, became
afflicted with indigestion. Indeed, afflicted with the heaps of food that
all persons began to give them, they repaired to the presence of Soma.
Approaching Soma they said, 'Alas, great is our affliction in consequence
of the food that is offered to us at Sraddhas. Do thou ordain what is
necessary for our ease.' Unto them Soma answered, saying, 'If, ye gods,
ye are desirous of obtaining ease, do ye repair then into the abode of
the Self-born. Even he will do what is for your good.' At these words of
Soma, the deities and the Pitris then proceeded, O Bharata, to the
Grandsire where he was seated on the summit of the mountains of Meru.'

"The deities, 'O illustrious one, with the food that is offered us in
sacrifices and Sraddhas, we are being exceedingly afflicted. O lord, show
us grace and do what would be for our good.' Hearing these words of
theirs, the Self-born said unto them in reply, 'Here, the god of fire is
sitting beside me, Even he will do what is for your benefit.'

"Agni said, 'Ye sires, when a Sraddha comes, we shall together eat the
offerings made to us. If ye eat those offerings with me, ye shall then,
without doubt, succeed in digesting them easily.' Hearing these words of
the deity of fire, the Pitris became easy of heart. It is for this reason
also that in making offerings at Sraddhas a share is first offered to the
deity of fire, O king. If a portion of the offerings be first made to the
deity of fire at a Sraddha, O prince of men, Rakshasas of regenerate
origin cannot then do any injury to such a Sraddha. [414] Beholding the
deity of fire at a Sraddha Rakshasas fly away from it. The ritual of the
Sraddha is that the cake should first be offered to the (deceased) sire.
Next, one should be offered to the grandsire. Next should one be offered
to the great-grandsire. Even this is the ordinance in respect of the
Sraddha. Over every cake that is offered, the offerer should, with
concentrated attention, utter the Savitri Mantras. This other Mantra also
should be uttered, viz., unto Soma who is fond of the Pitris. A woman
that has become impure in consequence of the advent of her season, or one
whose ears have been cut off, should not be allowed to remain where a
Sraddha is being performed. Nor should a woman (for cooking the rice to
be offered in the Sraddha) be brought from a Gotra other than that of the
person who is performing the Sraddha. [414] While crossing river, one
should offer oblations of water unto one's Pitris, naming them all.
Indeed, when one comes upon a river one should gratify one's Pitris with
oblations of water. Having offered oblations of water first unto the
ancestors of one's own race, one should next offer such oblations to
one's (deceased) friends and relatives. When one crosses a stream on a
car unto which is yoked a couple of oxen of variegated hue, or from them
that cross a stream on boats, the Pitris expect oblations of water. Those
that know this always offer oblations of water with concentrated
attention unto the Pitris, Every fortnight on the day of the New moon,
one should make offerings unto one's deceased ancestors. Growth,
longevity, energy, and prosperity become all attainable through devotion
to the Pitris. The Grandsire Brahman, Pulastya, Vasishtha, Pulaha,
Angiras, Kratu and the great Rishi Kasyapa--these, O prince of Kuru's
race, and regarded as great masters of Yoga. They are numbered among the
Pitris. Even this is the high ritual in respect of the Sraddha, O
monarch! Through Sraddhas performed on earth the deceased members of one
race become freed from a position of misery. I have thus, O prince of
Kuru's race, expounded to thee agreeably with the scriptures, the
ordinances in respect of Sraddhas. I shall once more discourse to thee on
gifts."



SECTION XCIII



"Yudhishthira said, 'If Brahmanas that are in the observance of a vow
(viz., fast) eat, at the invitation of a Brahmana, the Havi (offered at a
Sraddha), can they be charged with the transgression or a violation of
their vow, or should they refuse the invitation of a Brahmana when such
invitation is received by them? Tell me this, O grandsire!'

"Bhishma said, 'Let those Brahmanas eat, impelled by desire, who are
observant of such vows as are not indicated in the Vedas. As regards
those Brahmanas, however, that are observant of such vows are indicated
in the Vedas, they are regarded as guilty of a breach of their vow, O
Yudhishthira, by eating the Havi of a Sraddha at the request of him who
performs the Sraddha.'

"Yudhishthira said, 'Some people say that fast is a penance. Is penance
really identifiable with fast or is it not so? Tell me this, O grandsire!'

"Bhishma said, 'People do regard a regular fast for a month or a half
month as a penance. The truth, however, is that one who mortifies one's
own body is not to be regarded either as an ascetic or as one conversant
with duty [415]. Renunciation, however, is regarded as the best of
penances. A Brahmana should always be an abstainer from food, and observe
the vow called Brahmacharya. [416] A Brahmana should always practise
self-denial restraining even speech, and recite the Vedas. The Brahmana
should marry and surround himself with children and relatives, from
desire of achieving righteousness. He should never sleep. He should
abstain from meat. He should always read the Vedas and the scriptures. He
should always speak the truth, and practise self-denial. He should eat
Vighasa (viz., what remains after serving the deities and guests).
Indeed, he should be hospitable towards all that come to his abode. He
should always eat Amrita (viz., the food that remains in the house after
all the family, including guests and servants have eaten) He should duly
observe all rites and perform sacrifices.'"

"Yudhishthira said, "How may one come to be regarded as always observant
of fasts? How may one become observant of vows? How, O king, may one come
to be an eater of Vighasa? By doing what may one be said to be found of
guest?'"

"Bhishma said, 'He who takes food only morning and evening at the
prescribed hours and abstains from all food during the interval between,
is said to be an abstainer from food. He who has congress with only his
wedded wife and that only at her season, is said to be observant of the
vow of Brahmacharya. By always making gifts, one comes to be regarded as
truthful in speech. By abstaining from all meat obtained from animals
slaughtered for nothing, one becomes an abstainer from meat. [417] By
making gifts one becomes cleansed of all sins, and by abstaining from
sleep during daytime one comes to be regarded as always awake. He who
always eats what remains after serving the needs of guests and servants
is said to always eat Amrita. He who abstains from eating till Brahmanas
have eaten (of that food), is regarded as conquering heaven by such
abstention. He who eats what remains after serving the deities, the
Pitris, and relatives and dependants, is said to eat Vighasa. Such men
acquire many regions of felicity in the abode of Brahman himself. There,
O king, they dwell in the company of Apsaras and Gandharvas. Indeed, they
sport and enjoy all sports of delight in those regions, with the deities
and guests and the Pitris in their company, and surrounded by their own
children and grandchildren. Even such becomes their high end.'"

"Yudhishthira said, 'People are seen to make diverse kinds of gifts unto
the Brahmanas. What, however, is the difference, O grandsire, between the
giver and the receiver?'"

"Bhishma said, 'The Brahmana accepts gifts from him that is righteous,
and from him that is unrighteous. If the giver happens to be righteous,
the receiver incurs little fault. If on the other hand, the giver happens
to be unrighteous the receiver sinks in hell. In this connection is cited
an old history of the conversation between Vrishadarbhi and the seven
Rishis, O Bharata. Kasyapa and Atri and Vasishtha and Bharadwaja and
Gautama and Viswamitra and Jamadagni, and the chaste Arundhati (the wife
of Vasishtha), all had a common maidservant whose name was Ganda. A Sudra
of the name of Pasusakha married Ganda and became her husband. Kasyapa
and others, in days of old, observed the austerest penances and roved
over the world, desirous of attaining to the eternal region of Brahman by
the aid of Yoga-meditation. About that time, O delighter of the Kurus,
there occurred a severe drought. Afflicted by hunger, the whole world of
living creatures became exceedingly weak. At a sacrifice which had been
performed in former times by Sivi's son he had given away unto the
Ritwiks a son of his as the sacrificial present. About this time,
unendued with longevity as the prince was, he died of starvation. The
Rishis named, afflicted with hunger, approached the dead prince and sat
surrounding him. Indeed, those foremost of Rishis, beholding the son of
him at whose sacrifice they had officiated, O Bharata, thus dead of
starvation, began to cook the body in a vessel, impelled by the pangs of
hunger. All food having disappeared from the world of men, those
ascetics, desirous of saving their lives, had recourse, for purposes of
sustenance, to such a miserable shift. While they were thus employed.
Vrishadarbha's son, viz., king Saivya, in course of his roving, came upon
those Rishis. Indeed, he met them on his way, engaged in cooking the dead
body, impelled by the pangs of hunger.'"

"The son of Vrishadarbha said, 'The acceptance of a gift (from me) will
immediately relieve you all. Do you, therefore, accept a gift for the
support of your bodies! Ye ascetics endued with wealth of penances,
listen to me as I declare what wealth I have! That Brahmana who solicits
me (for gifts) is ever dear to me. Verily, I shall give unto you a
thousand mules. Unto each of you I shall give a thousand kine of white
hair, foremost in speed, each accompanied by a bull, and each having a
well-born calf, and, therefore, yielding milk. I shall also give unto you
a thousand bulls of white complexion and of the best breed and capable of
bearing heavy burdens. I shall also give you a large number of kine, of
good disposition, the foremost of their kind, all fat, and each of which,
having brought forth her first calf, is quick with her second. [418] Tell
me what else I shall give of foremost villages, of grain, of barley, and
of even the rarer and costly jewels. Do not seek to eat this food that is
inedible. Tell me what I should give unto you for the support of your
bodies!'

"The Rishis said, 'O king, an acceptance of gifts from a monarch is very
sweet at first but it is poison in the end. Knowing this well, why do
you, O king, tempt us then with these offers? The body of the Brahmana is
the field of the deities. By penance, it is purified. Then again, by
gratifying the Brahmana, one gratifies the deities. If a Brahmana accepts
the gifts made to him by the king, he loses, by such acceptance, the
merit that he would otherwise acquire by his penances that day. Indeed,
such acceptance consumes that merit even as a blazing conflagration
consumes a forest. Let happiness be thine, O king, as the result of the
gifts thou makest to those that solicit thee!' Saying these words unto
them, they left the spot, proceeding by another way. The flesh those
high-souled ones had intended to cook remained uncooked. Indeed,
abandoning that flesh, they went away, and entered the woods in search of
food. After this, the ministers of the king, urged by their master,
entered those woods and plucking certain figs endeavoured to give them
away unto those Rishis. The officers of the king filled some of those
figs with gold and mixing them with others sought to induce those
ascetics to accept them. Atri took up some of those figs, and finding
them heavy refused to take them. He said, 'We are not destitute of
knowledge. We are not fools! We know that there is gold within these
figs. We have our senses about us. Indeed, we are awake instead of being
asleep. If accepted in this world, those will produce bitter consequence
hereafter. He who seeks happiness both here and hereafter should never
accept these.'"

"Vasishtha said, 'If we accept even one gold coin, it will be counted as
a hundred or even a thousand (in assigning the demerit that attaches to
acceptance). If, therefore, we accept many coins, we shall surely attain
to an unhappy end hereafter!'"

Kasyapa said, 'All the paddy and barley on earth, all the gold and
animals and women that occur in the world, are incapable of gratifying
the desire of a single person. Hence, one possessed of wisdom should
dispelling cupidity, adopt tranquillity!'"

"Bharadwaja said, 'The horns of a Ruru, after their first appearance,
begin to grow with the growth of the animal. The cupidity of man is even
like this. It has no measure!'"

"Gautama said, 'All the objects that exist in the world are incapable of
gratifying even a single person. Man is even like the ocean, for he can
never be filled (even as the ocean can never be filled by all the waters
that are discharged into it by the rivers).'"

"Viswamitra said, 'When one desire cherished by a person becomes
gratified, there springs up immediately another whose gratification is
sought and which pierces him like a shaft.'"

"Jamadagni said, 'Abstention from accepting guts supports penances as
their foundation. Acceptance, however, destroys that wealth (viz., the
merit of penances).'"

"Arundhati said, 'Some people are of opinion that things of the world may
be stored with a view to spend them upon the acquisition of righteousness
(by gifts and sacrifices). I think, however, that the acquisition of
righteousness is better than that of worldly wealth.'"

"Ganda said, 'When these my lords, who are endued with great energy, are
so very much afraid of this which seems to be a great terror a weak man
as I am fear it the more.'"

"Pasusakha said, 'The wealth there is in righteousness is very superior.
There is nothing superior to it. That wealth is known to the Brahmans. I
wait upon them as their servant, only for learning to value that wealth.'"

"The Rishis (all together) said, 'Let happiness be his, as the result of
the gifts he makes, who is the king of the people of this land. Let his
gift be successful who has sent these fruits to us, enclosing gold within
them.'"

"Bhishma continued, 'Having said these words, those Rishis of steadfast
vows, abandoning the figs having gold within them, left that spot and
proceeded to whatever destination they liked.'"

"The ministers said, 'O king, coming to know of the existence of gold
within the figs, the Rishis have gone away! Let this be known to thee!'

"Bhishma continued, 'Thus addressed by his ministers, king Vrishadarbhi
became filled with wrath against all those Rishis. Indeed, to take
vengeance upon them, the monarch entered his own chamber. Observing the
austerest of penances, he poured on his sacred fire libations of ghee,
accompanying each with Mantras uttered by him. From that fire there then
arose as the result of the incantation, a form capable of striking every
one with fear. Vrishadarbhi named her as Yatudhani. That form which had
been from the incantations of the king, looking as terrible as the Last
Night, appeared with joined hands before the monarch. Addressing king
Vrishadarbhi, she said, 'What shall I accomplish?'"

"Vrishadarbhi said, 'Go and follow the seven Rishis, as also Arundhati,
and the husband of their maid-servant, and the maid-servant herself, and
comprehend what the meanings are of their names. Having ascertained their
names, do thou slay all of them. After slaying them thou mayst go
whatever destination thou likest.'" [419]

"Bhishma continued, 'Saying, 'So be it! the Rakshasi who had been named
Yatudhani, in her proper form, proceeded to that forest in which the
great Rishis wandered in search of food. Indeed, O king, those great
Rishis, with Atri among them, roved within the forest, subsisting upon
fruits and roots. In course of their wanderings they saw a mendicant of
broad shoulders, and plump arms and legs and well-nourished face and
abdomen. Of limbs that were all adipose, he was wandering with a dog in
his company. Beholding that mendicant whose limbs were all well-developed
and handsome, Arundhati exclaimed, addressing the Rishis, 'None of you
will ever be able to show such well-developed features!'"

"Vasishtha said, 'The sacred fire of this person is not like ours for
while he is able to pour libations on it, morning and evening, none of us
are able to do the same. It is for this reason that we see both him and
his dog so well-developed.''

"Atri said, 'This man does not, like us, feel the pangs of hunger. His
energy has not sustained, like ours, any diminution. Acquired with the
greatest difficulty, his Vedas have not, like ours, disappeared. Hence,
it is that we see both him and his dog so well-developed.' [420]

"Viswamitra said, 'This man is not, like us, unable to observe the
eternal duties inculcated in the scriptures. I have become idle. I feel
the pangs of hunger. I have lost the knowledge I had acquired. This man
is not like us in this respect. Hence I see both him and his dog so
well-developed.'"

''Jamadagni said, 'This man has not to think of storing his annual grain
and fuel as we are compelled to, do. Hence I see both him and his dog so
well-developed!'

"Kasyapa said, 'This man has not, like us, four brothers of the whole
blood who are begging from house to house, uttering the words,
'Give--Give!' Hence it is that I see him and his dog so well-developed.'

"Bharadwaja said, 'This man hath no regret like ours for having condemned
and cursed his spouse. He hath not acted so wickedly and senselessly.
Hence I see both him and his dog so well-developed!'

"Gautama said, 'This man bath not like us only three pieces of covering
made of Kusa grass, and a single Ranku-skin, each of which again, is
three years old. Hence it is that I see both him and his dog so
well-developed!'

"Bhishma continued, 'The wandering mendicant, beholding those great
Rishis, approach them, and accosted them all by touching their hand
according to the custom. Conversing then with each other about the
difficulty of obtaining sustenance in that forest and the consequent
necessity of bearing the pangs of hunger, all of them left that spot.
Indeed, they wandered through that wilderness, all bent upon a common
purpose, viz., the plucking of fruits and the extraction of roots for
sustenance. One day, as they were wandering they beheld a beautiful lake
overgrown with lotuses. Its banks were covered with trees that stood
thickly near one another. The waters of the lake were pure and
transparent. Indeed, the lotuses that adorned the lake were all of the
hue of the morning sun. The leaves that floated on the water were of the
colour of lapis lazuli. Diverse kinds of aquatic fowls were sporting on
its bosom. There was but one path leading to it. The banks were not miry
and the access to the water was easy. Urged by Vrishadarbhi, the Rakshasi
of frightful mien who had sprung from his incantations and who had been
named Yatudhani, guarded the lake. Those foremost of Rishis, with
Pasusakha in their company, proceeded towards the lake, which was thus
guarded by Yatudhani for the object of gathering some lotus stalks. [421]
Beholding Yatudhani, of frightful aspect standing on the banks of the
lake, those great Rishis addressed her, saying, 'Who art thou that thus
standest alone in these solitary woods? For whom dost thou wait here?
What, indeed, is thy purpose? What dost thou do here on the banks of this
lake adorned with lotuses?'"

"Yatudhani said, 'It matters not who I am. I deserve not to be questioned
(respecting my name and race and purposes). Ye that are possessed of
ascetic wealth, know that I am the guard set to watch this lake.'"

'The Rishis said, 'All of us are hungry. We have nothing else to eat.
With thy permission we would gather some lotus-stalks!'"

"Yatudhani said, 'Agreeably with a compact, do ye take the lotus-stalks
as ye please. Ye must, one by one, give me your names. Ye may then,
without delay, take the stalks!'"

"Bhishma continued, 'Ascertaining that her name was, Yatudhani and that
she stood there for slaying them (after knowing, from the meanings their
names, what the extent was of their power), Atri, who was famishing with
hunger, addressed her, and said these words.'"

"Atri said, 'I am called Atri because I cleanse the world from sin. For,
again, thrice studying the Vedas every day, I have made days of my
nights. That, again, is no night in which I have not studied the Vedas.
For these reasons also I am called Atri, O beautiful lady!'"

"Yatudhani said, 'O thou of great effulgence, the explanation thou hast
given me of thy name is incapable of being comprehended by me. Do thou,
therefore, go and plunge into this tank filled with lotuses!'"

"Vasishtha said, 'I am endued with the wealth (that consists of the Yoga
attributes of puissance, etc.) I lead, again, a domestic mode of life,
and am regarded as the foremost of all persons that lead such a mode of
life. In consequence of being endued with (such) wealth, of my living as
a householder, and of my being regarded as the foremost of all
householders, I am called Vasishtha.'

"Yatudhani said, 'The etymological explanation of thy name is perfectly
incomprehensible to me, in as much as the inflections which the original
roots have undergone are unintelligible. Rio and plunge into this lake of
lotuses!'"

"Kasyapa said, 'I always protect my body, and in consequence of my
penances I have become endued with effulgence. For thus protecting the
body and for this effulgence that is due to my penances, I have come to
be called by the name of Kasyapa!'

"Yatudhani said, 'O thou of great effulgence, the etymological
explanation thou hast given of thy name is incapable of being
comprehended by me. Go and plunge into this lake filled with lotuses!'

"Bharadwaja said, 'I always support my sons, my disciples, the deities,
the Brahmanas, and my wife. In consequence of thus supporting all with
ease, I am called Bharadwaja!'

"Yatudhani said, 'The etymological explanation thou hast given me of thy
name is perfectly incomprehensible to me, in consequence of the many
inflections the root has undergone. Go and plunge into this lake filled
with lotuses!'"

"Gotama said, 'I have conquered heaven and earth by the aid of
self-restraint. In consequence of my looking upon all creatures and
objects with an equal eye, I am like a smokeless fire. Hence I am
incapable of being subjugated by thee. When, again, I was born, the
effulgence of my body dispelled the surrounding darkness. For these
reasons I am called Gotama!'

"Yatudhani said, 'The explanation thou hast given me of thy name, O great
ascetic, is incapable of being understood by me. Go and plunge into this
lake of lotuses!'"

"Viswamitra said, 'The deities of the universe are my friends. I am also
the friend of the universe. Hence, O Yatudhani, know that I am called
Viswamitra!'

"Yatudhani said, 'The explanation thou hast given of thy name is
incomprehensible to me in consequence of the inflections the root has
undergone. Go and plunge into this lake of lotuses!'"

"Jamadagni said, 'I have sprung from the sacrificial fire of the deities.
Hence am I called Jamadagni, O thou of beautiful features!'"

"Yatudhani said, 'The etymological explanation thou hast given me, O
great ascetic, of thy name, is incomprehensible to me (in consequence of
the diverse inflections the root has undergone) Do thou go and plunge
into this lake of lotuses!'"

"Arundhati said, 'I always stay by the side of my husband, and hold the
earth jointly with him. I always incline my husband's heart towards me. I
am, for these reasons called Arundhati!'

"Yatudhani said, The explanation thou hast given me of thy name is
perfectly incomprehensible to me in consequence of the inflections the
roots have undergone. Go and plunge into this lake of lotuses!'

"Ganda said, 'The Ganda means a portion of the cheek. As I have that
portion a little elevated above the others, I am, O thou that hast sprung
from the sacrificial fire of Saivya, called by the name of Ganda!'"

"Yatudhani said, 'The explanation which thou hast given me of thy name is
perfectly incomprehensible to me in consequence of the inflections which
the root has undergone. Go and plunge into this lake of lotuses!'"

"Pasusakha said, 'I protect and tend all animals that I see, and I am
always a friend to all animals. Hence am I called Pasusakha, O thou that
hast sprung from the (sacrificial) fire (of king Vrishadarbhi).'

"Yatudhani said, 'The explanation thou hast given me of thy name is
perfectly incomprehensible to me in consequence of the inflections which
the roots have undergone. Go and plunge into this lake of lotuses!'"

"Sunahsakha said, [422] 'I am incapable of explaining the etymology of my
name after the manner of these ascetics. But know, O Yatudhani, that I am
called by the name of Sunahsakha!'

"Yatudhani said, 'Thou hast mentioned thy name only once. The explanation
thou hast offered I have not able to catch. Do thou, therefore, mention
it again, O regenerate one!'"

"Sunahsakha said, 'Since thou hast been unable to catch my name in
consequence of my having mentioned it only once, I shall strike thee with
my triple stick! Struck with it, be thou consumed into ashes without
delay!'"

"Bhishma continued, 'Struck then, on the head, by the Sannyasin, with his
triple stick which resembled the chastisement inflicted by a Brahmana,
the Rakshasi who had sprung from the incantations of king. Vrishadarbhi
fell down on the earth and became reduced to ashes. [423] Having thus
destroyed the mighty Rakshasi, Sunahsakha thrust his stick into the earth
and sat himself down on a grassy plot of land. The Rishis then, having,
as they liked, plucked a number of lotuses and taken up a number of
lotus-stalks, came up from the lake, filled with joy. Throwing on the
ground the heap of lotuses which they had gathered with much toil, they
plunged once more into it for offering oblations of water to the Pitris.
Coming up, they proceeded to that part of the bank where they had
deposited the lotus-stalks. Reaching that spot, those foremost of men
found that the stalks were nowhere to be seen.'"

"The Rishis said, 'What sinful and hard-hearted man has stolen away the
lotus-stalks gathered by our hungry selves from desire of eating?'

"Bhishma continued, 'Those foremost of regenerate persons, suspecting one
another, O crusher of foes, said, 'We shall each have to swear to our
innocence! All those ascetics then, famishing with hunger and worn out
with exertion, agreeing to the proposal, took these oaths.'

"Atri said, 'Let him who has stolen the lotus-stalk touch kine with his
foot, make water facing the sun, and study the Vedas on excluded days!'"

"Vasishtha said, 'Let him who has stolen the lotus-stalks abstain from
studying the Vedas, or leash hounds, or be a wandering mendicant
unrestrained by the ordinances laid down for that mode of life, or be a
slayer of persons that seek his protection, or live upon the proceeds of
the sale of his daughter, or solicit wealth from those that are low and
vile!'"

"Kasyapa, said, 'Let him who has stolen the lotus-stalks utter all kinds
of words in all places, give false evidence in a court of law, eat the
flesh of animals not slain in sacrifices, make gifts to undeserving
persons or to deserving persons at unseasonable times, and have sexual
congress with women during daytime!'"

"Bharadwaja said, 'Let him who has stolen the lotus-stalks be cruel and
unrighteous in his conduct towards women and kinsmen and kine. Let him
humiliate Brahmanas, in disputations, by displaying his superior
knowledge and skill. Let him study the Riks and the Yajuses, disregarding
his preceptor! Let him pour libations upon fires made with dry grass or
straw!" [424]

"Jamadagni said, 'Let him who has stolen the lotus-stalks be guilty of
throwing filth and dirt on water. Let him be inspired with animosity
towards kine. Let him be guilty of having sexual congress with women at
times other than their season. Let him incur the aversion of all persons.
Let him derive his maintenance from the earnings of his wife! Let him
have no friends and let him have many foes! Let him be another's guest
for receiving in return those acts of hospitality which he has done to
that other! [425]'"

"Gotama said, 'Let him who has stolen the lotus-stalks be guilty of
throwing away the Vedas after having studied them! Let him cast off the
three sacred fires! Let him be a seller of the Soma (plant or juice)! Let
him live with that Brahmana who resides in a village which has only one
well from which water is drawn by all classes and who has married a Sudra
woman!'"

"Viswamitra said, 'Let him who has stolen the lotus-stalks be fated to
see his preceptors and seniors and his servants maintained by others
during his own life-time. Let him not have a good end. Let him be the
father of many children! Let him be always impure and a wretch among
Brahmanas! Let him be proud of his possessions! Let him be a tiller of
the soil and let him be filled with malice! Let him wander in the season
of rains. Let him be a paid servant! Let him be the priest of the king!
Let him assist at the sacrifices of such impure persons as do not deserve
to be assisted at their sacrifices!'"

"Arundhati said, 'Let her who has stolen the lotus-stalks always
humiliate her mother-in-law! Let her be always vexed with her husband!
Let her eat whatever good things come to her house without sharing them
with others! Disregarding the kinsmen of her lord, let her live in her
husband's house and eat, at the day's close, the flour of fried barely!
Let her come to be regarded as unenjoyable (in consequence of the stains
that would tarnish her)! Let her be the mother of a heroic son! [426]'"

"Ganda said, 'Let her who has stolen, the lotus-stalks be always a
speaker of falsehoods! Let her always quarrel with her kinsmen! Let her
bestow her daughter in marriage for a pecuniary consideration! Let her
eat the food which she has cooked, alone and without sharing it with
anybody! Let her pass her whole life in slavery! Indeed, let her who has
stolen the lotus-stalks be quick with child in consequence of sexual
congress under circumstances of guilt.'"

"Pasusakha said, 'Let him who has stolen the lotus-stalks be born of a
slave-mother. Let him have many children all of whom are worthless! And
let him never bow to the deities.'"

"Sunahsakha said, 'Let him who has removed the lotus-stalks obtain the
merit of bestowing his daughter in marriage upon a Brahmana, who has
studied all the Samans and the Yajuses and who has carefully observed the
vow of Brahmacharya, Let him perform the final ablutions after having
studied all the Atharvans!'"

"All the Rishis said, 'The oath thou hast taken is no oath at all, for
all the acts which thou hast mentioned are very desirable for the
Brahmanas! It is evident, O Sunahsakha, that thou hast appropriated our
lotus-stalks!'"

"Sunahsakha said, 'The lotus stalks deposited by you not being seen, what
you say is perfectly true, for it is I who have actually stolen them. In
the very sight of all of you I have caused the disappearance of those
stalks! Ye sinless ones, the act was done by me from desire of testing
you! I came hither for protecting you. That woman who lies slain there
was called Yatudhani. She was of a fierce disposition. Sprung from the
incantations of king Vrishadarbhi, she had come here from the desire of
slaying all of you! You ascetics endued with wealth of penances, egged on
by that king, she had come, but I have slain her. That wicked and sinful
creature, sprung from the sacrificial fire, would otherwise have taken
your lives. It was for killing her and saving you that I came here, ye
learned Brahmanas! Know that I am Vasava! Ye have completely freed
yourselves from the influence of cupidity. In consequence of this, ye
have won many eternal regions fraught with the fruition of every wish as
soon as it rises in the heart! Do ye rise, without delay, from this place
and repair to those regions of beatitude, ye regenerate ones, that are
reserved for you!'

"Bhishma continued, 'The great Rishis, highly gratified at this, replied
unto Purandara, saying, 'So be it!' They then ascended to heaven in
company of Indra himself. Even thus, those high-souled persons, though
famishing with hunger and though tempted at such a time with the offer of
diverse kinds of enjoyable articles, refrained from yielding to
temptation. As the result of such self-denial, they attained to heaven.
It seems, therefore, that one should, under all circumstances, cast off
cupidity from oneself. Even this, O king, is the highest duty. Cupidity
should be cast off. The man who recites this account (of the deeds of the
righteous Rishis) in assemblies of men, succeeds in acquiring wealth.
Such a man has never to attain to a distressful end. The Pitris, the
Rishis, and the deities become all pleased with him. Hereafter, again, he
becomes endued with fame and religious merit and wealth!'"



SECTION XCIV

"Bhishma said, "In this connection is cited the old history of the oaths
(taken by many Rishis one after another) on the occasion of a sojourn to
the sacred waters. O best of the Bharatas, the act of theft had been done
by Indra, and the oaths were taken by many royal and regenerate Rishis.
Once on a time, the Rishis, having assembled together, proceeded to the
western Prabhasa. They held a consultation there which resulted in a
resolve on their part to visit all the sacred waters on earth. There were
Sakra and Angiras and Kavi of great learning and Agastya and Narada and
Pravata; and Bhrigu and Vasishtha and Kasyapa and Gautama and Viswamitra
and Jamadagni, O king! There were also the Rishi Galava, and Ashtaka and
Bharadwaja and Arundhati and the Valakhilyas; and Sivi and Dilipa and
Nahusha and Amvarisha and the royal Yayati and Dhundhumara and Puru.
These foremost of men, placing the high-souled Satakratu, the slayer of
Vritra, at their head, went to all the sacred waters one after another,
and at last reached the highly sacred Kausiki on the day of the full moon
in the month of Magha. Having cleansed themselves of all sins by
ablutions performed in all the sacred waters, they at last proceeded to
the very sacred Brahmasara. Bathing in that lake, those Rishis endued
with energy like that of fire began to gather and eat the stalks of the
lotus. Amongst those Brahmanas, some had extracted the stalks of the
lotus and some the stalks of the Nymphoea stellata. Soon they found that
the stalks extracted by Agastya (and deposited on the bank) had been
taken away by somebody. The foremost of Rishis, Agastya, addressing them
all, said, 'Who has taken away the good stalks which I had extracted and
deposited here? I suspect some one amongst you must have done the act.
Let him who has taken them away give them back to me. It behoves you not
thus to misappropriate my stalks! It is heard that Time assails the
energy of Righteousness. That Time has come upon us. Hence, Righteousness
is afflicted. It is meet that I should go to heaven for good, before
unrighteousness assails the world and establishes itself here! [427]
Before the time comes when Brahmanas, loudly uttering the fully Vedas,
within the precincts of villages and inhabited places, cause the Sudras
to hear them, before the time comes when kings often against the rules of
Righteousness from motives of policy, I shall go to heaven for good!
Before men cease to regard the distinctions between the lower, the
middle, and the higher classes, I shall go to heaven for good. Before
Ignorance assails the world and envelops all things in darkness, I shall
go to heaven for good. [428] Before the time comes when the strong begin
to lord it over the weak and treat them as slaves, I shall go to heaven
for good. Indeed, I dare not remain on earth for witnessing these
things.' The Rishis, much concerned at what he said, addressed that great
ascetic and said, 'We have not stolen thy stalks! Thou shouldst not
harbour these suspicions against us. O great Rishi, we shall take the
most frightful oaths!' Having said these words, conscious of their own
innocence, and desirous of upholding the cause of righteousness, those
Rishis and sages of royal descent then began to swear, one after another,
the following oaths.'"

"Bhrigu said, 'Let him who has stolen thy stalks censure when censured,
assail when assailed, and eat the flesh that is attached to the back-bone
of animals (slaughtered in sacrifice)!'" [429]

"Vasishtha said, 'Let him who has stolen thy stalks neglect his Vedic
studies, leash hounds, and having, taken himself to the mendicant order
live in a city or town!' [430]

"Kasyapa said, 'Let him who has stolen thy stalks sell all things in all
places, misappropriate deposits, and give false evidence!'

"Gautama said, 'Let him who has stolen thy stalks live, displaying pride
in all things, with an understanding that does not see all creatures with
an equal eye, and always yielding himself to the influence of desire and
wrath! Let him be a cultivator of the soil, and let him be inspired by
malice!' [431]

"Angiras said, 'Let him who has stolen thy stalks be always impure! Let
him be a censurable Brahmana (for his misdeeds). Let him leash hounds.
Let him be guilty of Brahmanicide. Let him be averse to expiations after
having committed transgressions!'"

"Dhundhumara said, 'Let him who has stolen thy stalks be ungrateful to
his friends! Let him take birth in a Sudra woman! Let him eat alone any
good food (coming to the house), without sharing it with others!'" [432]

"Dilipa said, 'Let him who has stolen thy stalks descend to those regions
of misery and infamy which are reserved for that Brahmana who re-sides in
a village having but one well and who has sexual congress with a Sudra
woman!'" [433]

"Puru said, 'Let him who has stolen thy stalks adopt the occupation of a
physician! Let him be supported by the earnings of his wife! Let him draw
his sustenance from his father-in-law!'"

"Sukra said, 'Let him who has stolen thy stalks eat the flesh of animals
not slain in sacrifices! Let him have sexual congress at day-time! Let
him be a servant of the king!'"

"Jamadagni said, 'Let him who has stolen thy stalks study the Vedas on
forbidden days or occasions. Let him feed friends at Sraddhas performed
by him! Let him eat at the Sraddha of a Sudra!'

"Sivi said, 'Let him who has stolen thy stalks die without having
established a fire (for daily worship)! Let him be guilty of obstructing
the performance of sacrifices by others! Let him quarrel with those that
are observant of penances!'"

"Yayati said, 'Let him who has stolen thy stalks be guilty of having
sexual congress with his wife when she is not in her season and when he
is himself in the observance of a vow and bears matted locks on his head!
Let him also disregard the Vedas!'"

"Nahusha said, 'Let him who has stolen thy stalks live in domesticity
after having betaken himself to the vow of mendicancy! Let him act in
whatever way he pleases (and without restraint of any kind), after having
undergone the initiatory rites in view of a sacrifice or some solemn
observance! Let him take pecuniary gratification for prelections to
disciples (on any branch of knowledge that the latter come to learn)!'

"Amvarisha said, 'Let him who has stolen thy stalks be cruel and
unrighteous in his behaviour towards women and kinsmen and kine! Let him
be guilty also of Brahmanicide!'"

"Narada said, 'Let him who has stolen thy stalks be one that identifies
the body with the soul! Let him study the scriptures with a preceptor
that is censurable! Let him chant the Vedas, offending at each step
against the rules of orthoepy! Let him disregard all his seniors!'"

"Nabhaga said, 'Let him who has stolen thy stalks always speak
false-hoods and quarrel with those that are righteous! Let him bestow his
daughter in marriage after accepting a pecuniary gratification offered by
his son-in-law!'"

"Kavi said, 'Let him who has stolen thy stalks he guilty of striking a
cow with his foot. Let him make water, facing the sun! Let him cast off
the person that seeks shelter at his hands!'"

"Viswamitra said, 'Let him who has stolen thy stalks become a servant
that behaves with deceit towards his master! Let him be the priest of a
king! Let him be the Ritwik of one that should not be assisted at his
sacrifices!'"

"Parvata said, 'Let him who has stolen thy stalks be the chief of a
village! Let him make journeys on asses! Let him leash hounds for a
living!'"

"Bharadwaja said, 'Let him who has stolen thy stalks be guilty of all the
demerits that become his who is cruel in his behaviour and untruthful in
speech!'"

"Ashtaka said, 'Let him who has stolen thy stalks be a king destitute of
wisdom capricious and sinful in his behaviour, and disposed to rule the
Earth unrighteously!'"

"Galava said, 'Let him who has stolen thy stalks be more infamous than a
sinful man! Let him be sinful in his acts towards his kinsmen and
relatives! Let him proclaim the gifts he makes to others!'"

"Arundhati said, 'Let her who has stolen thy stalks speak ill of her
mother-in-law! Let her feel disgust for her lord. Let her eat alone any
good food that comes to her house!'"

"The Valakhilyas said, 'Let him who has stolen thy stalks stand on one
foot at the entrance of a village (for earning his subsistence)! Let him.
while knowing all duties, be guilty of every breach!'" [434]

"Sunahsakha said, 'Let him who has stolen thy stalks be a Brahmana that
sleeps in happiness, having disregarded his daily Homa! Let him, after
becoming a religious mendicant, behave in whatever way he pleases,
without observing any restraint!'"

"Surabhi said, 'Let her who has stolen thy stalks be milked, with her
(hind) legs bound with a rope of human hair, and with the aid of a calf
not her own, and, while milked, let her milk be held in a vessel of white
brass!' [435]

"Bhishma continued, 'After the Rishis and the royal sages had sworn these
diverse oaths, O Kuru king, the thousand-eyed chief of the deities,
filled with joy, cast his looks on the angered Rishi Agastya. Addressing
the Rishi who was very angry at the disappearance of his lotus-stalks,
Maghavat thus declared what was passing in his mind. Hear, O king, what
the words were that Indra spoke in the midst of those regenerate and
celestial Rishis and royal sages.'"

"Sakra said, 'Let him who has stolen thy stalks be possessed of the merit
of him who bestows his daughter in marriage upon a Brahmana that has duly
observed the vow of Brahmacharya or that has duly studied the Samans and
the Yajuses! Let him also have the merit of one that undergoes the final
bath after completing one's study of the Atharva Veda! Let him who has
stolen thy stalks have the merit of having studied all the Vedas. Let him
be observant of all duties and righteous in his behaviour! Indeed, let
him go to the region of Brahman!'

"Agastya said, 'Thou hast, O slayer of Vala, uttered a benediction
instead of a curse! (It is evident), thou hast taken my stalks!" Give
them to me, for that is the eternal duty!'"

"Indra said, 'O holy one, I did not remove thy stalks, led by cupidity!
Indeed, I removed them from desire of hearing this conclave recite what
the duties are that we should observe. It behoveth thee not to give way
to anger! Duties are the foremost of Srutis. Duties constitute the
eternal path (for crossing the sea of the world)! I have listened to this
discourse of the Rishis (on duties) that is eternal and immutable, and
that transcends all change! [436] Do thou then, O foremost of learned
Brahmanas, take back these stalks of thine! O holy one, it behoves thee
to forgive my transgression, O thou that art free from every fault!'"

"Bhishma continued, 'Thus addressed by the chief of the deities, the
ascetic, viz., Agastya, who had been very angry, took back his stalks.
Endued with great intelligence, the Rishi became cheerful. After this,
those denizens of the woods proceeded to diverse other sacred waters.
Indeed, repairing to those sacred waters they performed their ablutions
everywhere. The man who reads this narrative with close attention on
every Parva day, will not have to become the progenitor of an ignorant
and wicked son. He will never be destitute of learning. No calamity will
ever touch him. He will, besides, be free from every kind of sorrow.
Decrepitude and decay will never be his. Freed from stains and evil of
every kind, and endued with merit, he is sure to attain to Heaven. He who
studies this Sastra observed by the Rishis, is sure, O prince of men, to
attain to the eternal region of Brahman that is full of felicity!'" [437]



SECTION XCV

"Yudhishthira said, 'O chief of Bharata's rare, by whom was the custom of
giving umbrellas and sandals at obsequial ceremonies introduced? Why was
it introduced and for what purpose are those gifts made? They are given
not only at obsequial ceremonies but also at other religious rites. They
are given on many occasions with a view to acquiring religious merit. I
wish to know, in detail, O regenerate one, the true meaning of this
custom!'"

"Bhishma said, 'Do thou, O prince, attentively listen to the details I
shall recite in respect of the custom of giving away umbrellas and shoes
at religious rites, and as to how and by whom it was introduced. I shall
also tell thee in full, O prince, how it acquired the force of a
permanent observance and how it came to be viewed as a meritorious act. I
shall, in this connection, recite the narrative of the discourse between
Jamadagni and the high-souled Surya. In ancient times, the illustrious
Jamadagni, O puissant king, of Bhrigu's race, was engaged in practising
with his bow. Taking his aim, he shot arrow after arrow. His wife Renuka
used to pick up the shafts when shot and repeatedly bring them back to
that descendant, endued with blazing energy, of Bhrigu's race. Pleased
with the whizzing noise of his arrows and the twang of his bow, he amused
himself thus by repeatedly discharging his arrows which Renuka brought
back into him. One day, at noontide, O monarch, in that month when the
sun was in Jyesthamula, the Brahmana, having discharged all his arrows,
said to Renuka, 'O large-eyed lady, go and fetch me the shafts I have
shot from my bow, O thou of beautiful eye-brows! I shall again shoot them
with my bow.' The lady proceeded on her errand but was compelled to sit
under the shade of a tree, in consequence of her head and feet being
scorched by the heat of the sun. The black-eyed and graceful Renuka,
having rested for only a moment, feared the curse of her husband and,
therefore, addressed herself again to the task of collecting and bringing
back the arrows. Taking them with her, the celebrated lady of graceful
features came back, distressed in mind and her feet smarting with pain.
Trembling with fear, she approached her husband. The Rishi, filled with
wrath, repeatedly addressed his fair-faced spouse, saying, 'O Renuka, why
hast thou teen so late in returning?'"

"Renuka said, 'O thou that art endued with wealth of penances, my head
and feet were scorched by the rays of the sun! Oppressed by the heat, I
had betaken myself to the shade of a tree! Just this has been the cause
of the delay! Informed of the cause, do thou, O lord, cease to be angry
with me!'"

"Jamadagni said, 'O Renuka, this very day shall I destroy, with the fiery
energy of my weapons, the star of day with his blazing rays, that has
afflicted thee in this way!'"

"Bhishma continued, 'Drawing his celestial bow, and taking up many
arrows, Jamadagni stood, turning his face towards the sun and watching
him as he moved (in his diurnal course). Then, O son of Kunti, beholding
him addressed for fight, Surya approached him in the guise of a Brahmana,
and said unto him. 'What has Surya done to displease thee? Coursing
through the firmament, he draws up the moisture from the earth, and in
the form of rains he pours it down once more on her. It is through this,
O regenerate one, that the food of human beings springs up,--food that is
so agreeable to them! The Vedas say that it is food that constitutes the
life-breaths. O Brahmana, hidden in the clouds and encompassed by his
rays, the sun drenches the seven islands with showers of rain. O puissant
one, the moisture, thus poured, diffusing itself into the leaves and
fruits of vegetables and herbs, is transformed into food. O son of
Bhrigu, the rites of nativity, religious observances of every kind,
investiture with the sacred thread, gifts of kine, weddings, all articles
in view of sacrifices, the rules for the governance of men, gifts, all
sorts of union (between man and man), and the acquisition of wealth, have
their origin in food! Thou knowest this well! All the good and agreeable
things in the universe, and all the efforts made by living creatures,
flow from food. I duly recite what is well-known to thee! Indeed, thou
fully knowest all that I have said! Do thou, therefore, O regenerate
Rishi, appease thy anger! What wilt thou gain by annihilating the sun?'"



SECTION XCVI

"Yudhishthira said, 'What did that foremost of ascetics, viz., Jamadagni
endued with great energy, do when thus besought by the maker of day?'"

"Bhishma said, 'O descendant of Kuru, despite all the supplications of
Surya, the sage Jamadagni, endued with the effulgence of fire, continued
to cherish his anger. Then. O king, Surya, in the guise of a Brahmana,
bowed his head unto him and addressed him, with folded hands, in these
soft words. 'O regenerate Rishi, the sun is always in motion! How shalt
thou pierce the Lord of day who is continually moving forward?'"

"Jamadagni said, With the eye of knowledge I know thee to be both moving
and motionless! I shall surely read thee a lesson this day. At midday
thou seemest to stay in the heavens for a moment. It is then, O Surya,
that I shall pierce thee with my arrows! There is no swerving from this
my resolution!'"

"Surya said 'O regenerate Rishi, without doubt, thou knowest me, O best
of archers! But, O holy one, though I have offended, behold, I am a
suppliant for thy protection!'"

"Bhishma continued, 'At this, the adorable Jamadagni smilingly addressed
the maker of day, saying, 'O Surya, when thou hast sought my protection,
thou hast nothing to fear! He would transcend the simplicity that exists
in Brahmanas, the stability that exists in the Earth, the mildness
existing in the Moon, the gravity existing in Varuna, the effulgence
existing in Agni, the brightness of Meru, and the heat of the sun, who
would slay a suppliant for protection! The man that can slay a suppliant
is capable of violating the bed of his preceptor, of slaying a Brahmana,
and of drinking alcohol. Do thou, therefore, think of some remedy for
this evil, by which people may be relieved when heated by the rays!'"

"Bhishma continued, 'So saying, that excellent descendant of Bhrigu
remained silent for a while, and Surya forthwith made over to him an
umbrella and a pair of sandals.'"

"Surya said, 'Do thou, O great Rishi, take this umbrella wherewith the
head may be protected and my rays warded off. This pair of sandals is
made of leather for the protection of the feet. From this day forth the
gift of these articles in all religious rites shall be established as an
inflexible usage!'"

"Bhishma continued, 'This custom of giving umbrellas and shoes was
introduced by Surya! O descendant of Bharata, these gifts are considered
meritorious in the three worlds. Do thou, therefore, give away umbrellas
and shoes to Brahmanas. I have no doubt that thou shalt then acquire
great religious merit by the act. O foremost one of Bharata's race, he
who gives away a white umbrella with a hundred ribs to a Brahmana,
attains to eternal felicity after death and resides in the region of
Indra, respected by Brahmanas, Apsaras, and Devas. O puissant one, he who
gives shoes to Snataka Brahmanas as also to Brahmanas practising the
rites of religion whose feet have become sore with the heat of the sun,
attains to regions coveted by the very deities. Such a man, O Bharata,
dwells in happiness in the highest Heaven after his death. O foremost one
of Bharata's race, I have thus recited to thee in full, the merits of
giving away shoes and umbrellas at religious ceremonies!'"



SECTION XCVII

"Yudhishthira said, 'O foremost one of Bharata's race, do thou relate to
me all the duties of the household mode and tell me all that a man should
do in order to attain to prosperity in this world.'

"Bhishma said, 'O Bharata, I shall, in this connection, recite to thee
the old story of Vasudeva and the goddess Earth, The puissant Vasudeva. O
excellent prince of Bharata's race, after hymning the praises of the
goddess Earth, questioned her about this very topic that thou hast
enquired about.'

"Vasudeva said, 'Having adopted the state of a householder, what acts
should I, or one like me, perform and how are such acts to fructify in
good?'"

"The goddess Earth said, 'O Madhava, the Rishis, the deities, the Pitris,
and men should be worshipped, and sacrifices should be performed, by a
householder. Do thou also learn this from me that the deities are always
pleased with sacrifices, and men are gratified with hospitality.
Therefore, the householder should gratify them with such objects as they
desire. By such acts, O slayer of Madhu, the Rishis also are gratified.
The householder, abstaining from food, should daily attend to his sacred
fire and to his sacrificial offerings. The deities, O slayer of Madhu,
are gratified with such acts. The householder should daily offer
oblations of food and water, or of fruits, roots and water, for the
gratification of the Pitris, and the Vaiswadeva offering should be
performed with rice boiled, and oblations of clarified butter unto Agni,
Soma, and Dhanwantari. He should offer separate and distinct oblations
unto Prajapati. He should make sacrificial offerings in due order; to
Yama in the Southern region, to Varuna in Western region, to Soma in the
Northern region, to Prajapati within the homestead, to Dhanwantari in the
North-eastern region, and to Indra in the Eastern region. He should offer
food to men at the entrance of his house. These, O Madhava, are known as
the Vali offerings. The Vali should be offered to the Maruts and the
deities in the interior of one's house. To the Viswedevas it should be
offered in open air, and to the Rakshasas and spirits the offerings
should be made at night. After making these offerings, the householder
should make offerings unto Brahmanas, and if no Brahmana be present, the
first portion of the food should be thrown into the fire. When a man
desires to offer Sraddha to his ancestors, he should, when the Sraddha
ceremony is concluded, gratify his ancestors and then make the Vali
offerings in due order. He should then make offerings unto the
Viswedevas. He should next invite Brahmanas and then properly regale
guests arrived at his house, with food. By this act, O prince, are guests
gratified. He who does not stay in the house long, or, having come, goes
away after a short time, is called a guest. To his preceptor, to his
father, to his friend and to a guest, a householder should say, 'I have
got this in my house to offer thee today!' And he should offer it
accordingly every day. The householder should do whatever they would ask
him to do. This is the established usage. The householder, O Krishna,
should take his food last of all after having offered food to all of
them. The householder should worship, with offerings of Madhuparka his
king, his priest, his preceptor, and his father-in-law as also Snataka
Brahmanas even if they were to stay in his house for a whole year. In the
morning as well as in the evening, food should be offered on the ground
to dogs, Swapachas, [438] and birds. This is called the Vaiswadeva
offering. The householder, who performs these ceremonies with a mind
unclouded by passion, obtains the blessings of the Rishis in this world,
and after death attains to the heavenly regions.'"

"Bhishma continued, "The puissant Vasudeva, having listened to all this
from the goddess Earth, acted accordingly. Do thou also act in the same
way. By performing these duties of a householder, O king, thou shalt
acquire fame in this world and attain to heaven after death!'"



SECTION XCVIII

"Yudhishthira said, 'Of what kind is the gift of light, O chief of
Bharata's race? How did this gift originate? What are the merits that
attach to it? Do thou tell me all this.'

"Bhishma said, 'In this connection, O Bharata, is recited the old
narrative of the discourse between Manu, that lord of creatures, and
Suvarna. There was in days of yore an ascetic, O Bharata, of the name of
Suvarna. His complexion was like that of gold and hence he was called
Suvarna (the gold-complexioned), Endued with a pure lineage, good
behaviour, and excellent accomplishments, he had mastered all the Vedas.
Indeed, by the accomplishments he possessed, he succeeded in surpassing
many persons of high lineage. One day that learned Brahmana saw Manu, the
lord of all creatures, and approached him. Meeting with each other, they
made the usual enquiries of politeness. Both of them were firm in the
observance of truth. They sat down on the delightful breast of Meru, gnat
mountain of gold. Seated there they began to converse with each other on
diverse subjects connected with the high-souled deities and regenerate
Rishis and Daityas of ancient times. Then Suvarna, addressing the
Self-born Menu, said these words, 'It behoveth thee to answer one
question of mine for the benefit of all creatures. O lord of all
creatures, the deities are seen to be worshipped with presents of flowers
and other good scents. What is this? How has this practice been
originated? What also are the merits that attach to it? Do thou discourse
to me on this topic.'"

"Manu said, 'In this connection is recited the old history of the
discourse between Sukra and the high-souled (Daitya) Vali. Once on a
time, Sukra of Bhrigu's race approached the presence of Vali, the son of
Virochana, while he was ruling the three worlds. The chief of the Asuras,
that giver of sacrificial presents in abundance, having worshipped the
descendant of Bhrigu with the Arghya (and offering him a seat), sat down
after his guest had seated himself. This very topic that thou hast
started relating to the merits attaching to the gift of flowers and
incense and lamps, came up on the occasion. Indeed, the chief of the
Daityas put this high question to Sukra, that most learned of all
ascetics.'

"Vali said, 'O foremost of all persons conversant with Brahma, what,
indeed, is the merit of giving flowers and incense and lamps? It behoveth
thee, O foremost of Brahmanas, to discourse to me on this.'

"Sukra said, 'Penance first sprang into life. Afterwards came Dharma (or
compassion and other virtues). In the interval between started into life
many creepers and herbs. [439] Innumerable were the species of those. All
of them have (the deity) Soma for their lord. Some of these creepers and
herbs came to be regarded as Amrita and some came to be regarded as
Poison. Others that were neither this nor that formed one class. That is
Amrita which gives immediate gratification and joy to the mind. That is
Poison which tortures the mind exceedingly by its odour. Know again that
Amrita is highly auspicious and that Poison is highly inauspicious. All
the (deciduous) herbs are Amrita. Poison is born of the energy of fire.
Flowers gladden the mind and confer prosperity. Hence, men of righteous
deeds bestowed the name Sumanas on them. That man who is in a state of
purity offers flowers into the deities finds that the deities become
gratified with him, and as the consequence of such gratification bestow
prosperity upon him. O ruler of the Daityas, those deities unto whom
worshippers offer flowers, O lord, uttering their names the while, become
gratified with the offers in consequence of their devotion. The
(deciduous) herbs are of diverse kinds and possess diverse kinds of
energy. They should be classed as fierce, mild, and powerful. Listen to
me as I tell thee which trees are useful for purposes of sacrifice and
which are not so. Hear also what garlands are acceptable to Asuras, and
what are beneficial when offered to the deities. I shall also set forth
in their due order what garlands are agreeable to the Rakshasas, what to
the Uragas, what to the Yakshas, what to human beings, and what to the
Pitris, in proper order. Flowers are of diverse kinds. Some are wild,
some are from trees that grew in the midst of human habitations; some
belong to trees that never grow unless planted on well-tilled soil; some
are from trees growing on mountains; some are from trees that are not
prickly; and some from trees that are prickly. Fragrance, beauty of form,
and taste also may offer grounds of classification. The scent that
flowers yield is of two kinds, agreeable and disagreeable. Those flowers
that emit agreeable scent should be offered to the deities. The flowers
of trees that are destitute of thorns are generally white in hue. Such
flowers are always acceptable to the deities, O lord! One possessed of
wisdom should offer garlands of aquatic flowers, such as the lotus and
the like, unto the Gandharvas and Nagas and Yakshas. Such plants and
herbs as produce red flowers, as are possessed of keen scent, and as are
prickly, have been laid down in the Atharvana as fit for all acts of
incantation for injuring foes. Such flowers as are possessed of keen
energy, as are painful to the touch, as grow on trees and plants having
thorns, and as are either bloody-red or black, should be offered to
(evil) spirits and unearthly beings. Such flowers as gladden the mind and
heart, as are very agreeable when pressed, and as are of beautiful form,
have been said, O lord, to be worthy of being offered to human beings.
Such flowers as grow on cemeteries and crematoria, or in places dedicated
to the deities, should not be brought and used for marriage and other
rites having growth and prosperity for their object, or for acts of
dalliance and pleasure in secrecy. Such flowers as are born on mountains
and in vales, and as are agreeable in scent and aspect, should be offered
unto the deities. Sprinkling them with sandal-paste, such agreeable
flowers should be duly offered according to the ordinances of the
scriptures. The deities become gratified with the scent of flowers; the
Yakshas and Rakshasas with their sight, the Nagas with their touch; and
human beings with all three, viz., scent, sight, and touch. Flowers, when
offered to the deities gratify them immediately. They are capable of
accomplishing every object by merely wishing its accomplishment. As such,
when gratified with devotees offering them flowers, they cause all the
objects cherished by their worshippers to be immediately accomplished.
Gratified, they gratify their worshippers. Honoured, they cause their
worshippers to enjoy all honours. Disregarded and insulted, they cause
those vilest of men to be ruined and consumed. I shall, after this, speak
to thee of the merits that attach to the ordinances about the gift of
incense. Know, O prince of Asuras, that incenses are of diverse kinds.
Some of them are auspicious and some in-auspicious. Some incenses consist
of exudations. Some are made of fragrant wood set on fire. And some are
artificial, being made by the hand, of diverse articles mixed together.
Their scent is of two kinds, viz., agreeable and disagreeable. Listen to
me as I discourse on the subject in detail. [440] All exudations except
that of the Boswellia serrata are agreeable to the deities. It is,
however, certain that the best of all exudations is that of the
Balsamodendron Mukul. Of all Dhupas of the Sari class, the Aquilaria
Agallocha is the best. It is very agreeable to the Yakshas, the
Rakshasas, and Nagas. The exudation of the Boswellia serrata, and others
of the same class, are much desired by the Daityas. Dhupas made of the
exudation of the Shorea robusta and the Pinus deodara, mixed with various
spirits of strong scent, are, O king, ordained for human beings. Such
Dhupas are said to immediately gratify the deities, the Danavas, and
spirits. Besides these, there are many other kinds of Dhupas used by men
of purposes of pleasure or enjoyment. All the merits that have been
spoken of as attaching to the offer of flowers should be known equally to
attach to the gift of such Dhupas as are productive of gratification. I
shall now speak of the merits that attach to the gift of lights, and who
may give them at what time and in what manner, and what should be the
kind of lights that should be offered. Light is said to be energy and
fame and has an upward motion. Hence the gift of light, which is energy,
enhances the energy of men [441]. There is a hell of the name of
Andhatamas. The period also of the sun's southward course is regarded as
dark. For escaping that hell and the darkness of this period, one should
give lights during the period when the sun is in his northward course.
Such an act is applauded by the good. [442] Since, again, light has an
upward course and is regarded as a remedy for darkness, therefore, one
should be a giver of light. Even this is the conclusion of the
scriptures. It is owing to the lights offered that the deities have
become endued with beauty, energy, and resplendence. By abstention from
such an act, the Rakshasas have become, endued with the opposite
attributes. Hence, one should always give lights. By giving lights a man
becomes endued with keen vision and resplendence One that gives lights
should not be an object of jealousy with others. Lights, again, should
not be stolen, nor extinguished when given by others. One that steals a
light becomes blind. Such a man has to grope through darkness (in the
next world) and becomes destitute of resplendence. One that gives lights
shines in beauty in the celestial regions like a row of lights. Among
lights, the best are those in which ghee is burnt. Next in order are
those in which the juice of (the fruits yielded by) deciduous herbs is
burnt. One desirous of advancement and growth should never burn (for
light) fat or marrow or the juice that flows from the bones of
creatures. [443] The man who desires his own advancement and prosperity
should always give lights at descents from mountains, in roads through
forests and inaccessible regions, under sacred trees standing in the
midst of human habitations, and in crossings of streets. The man who
gives lights always illumines his race, attains to purity of soul and
effulgence of form. Verily, such a man, after death, attains to the
companionship of the luminous bodies in the firmament. I shall now
discourse to thee upon the merits, with the fruits they bring about, that
attach to Vali offerings made to the deities, the Yakshas, the Uragas,
human beings, spirits, and Rakshasas. Those unscrupulous and wicked men
that eat without first serving Brahmanas and deities and guests and
children, should be known as Rakshasas. Hence, one should first offer the
food one has got ready unto the deities after having worshipped them duly
with restrained senses and concentrated attention. One should offer the
Vali unto the deities, bending one head in reverence. The deities are
always supported by food that householders offer. Verily, they bless such
houses in which offerings are made to them. The Yakshas and Rakshasas and
Pannagas, as also guests and all homeless persons, are supported by the
food that are offered by persons leading the domestic mode of life,
Indeed, the deities and the Pitris derive their sustenance from such
offerings. Gratified with such offerings they gratify the offerer in
return with longevity and fame and wealth. Clean food, of agreeable scent
and appearance, mixed with milk and curds, should, along with flowers, be
offered to the deities. The Valis that should be offered to Yakshas and
Rakshasas should be rich with blood and meat, with wines and spirits
accompanying, and adorned with coatings of fried paddy. [444] Valis mixed
with lotuses and Utpalas are very agreeable to the Nagas. Sesame seeds,
boiled in raw sugar, should be offered to the spirits and other unearthly
Beings. He who never takes any food without first serving therefrom the
Brahmanas and deities and guests, becomes entitled to first portions of
food. Such a man becomes endued with strength and energy. Hence, one
should never take any food without first offering a portion thereof to
the deities after worshipping them with reverence. One's house always
blazes forth with beauty in consequence of the household deities that
live in it. Hence, he that desires his own advancement and prosperity
should worship the household deities by offering them the first portion
of every food. Even thus did the learned Kavi of Bhrigu's race discourse
to Vali, the chief of the Asuras. That discourse was next recited by Manu
unto the Rishi Suvarna, Suvarna, in his turn, recited it to Narada. The
celestial Rishi Narada recited unto me the merits that attach to the
several acts mentioned. Informed of those merits, do thou, O son, perform
the several acts mentioned!'"



SECTION XCIX

"Yudhishthira said, 'I have, O chief of the Bharatas, heard what the
merits are that are won by presenters of flowers and incense and lights.
I have heard thee speak also of the merits that attach to a due
observance of the ordinances in respect of the presentation of the Vali.
It behoveth thee, O grandsire, to discourse unto me once more on this
subject. Indeed, tell me, O sire, once more of the merits of presenting
incense and lights. Why are Valis offered on the ground by persons
leading the domestic mode of life?'

"Bhishma said, 'In this connection is recited the old narrative of the
discourse between Nahusha and Agastya and Bhrigu. The royal sage Nahusha,
O monarch, possessed of wealth of penances, acquired the sovereignty of
Heaven by his own good deeds. With restrained senses, O king, he dwelt in
Heaven, engaged in doing diverse acts of both human and celestial nature.
From that high-souled monarch flowed diverse kinds of human acts and
diverse kinds of celestial acts also, O chief of men. The diverse rites
with respect to the sacrificial fire, the collection of sacred fuel and
of Kusa grass, as also of flowers, and the presentation of Vali
consisting of food adorned with fried paddy (reduced to powder), and the
offer of incense and of light,--all these, O monarch, occurred daily in
the abode of that high-souled king while he dwelt in heaven. Indeed,
though dwelling in heaven, he performed the sacrifice of Japa (or silent
recitation) and the sacrifice of meditation. And, O chastiser of foes,
Nahusha, although he had become the chief of the deities, yet worshipped
all the deities, as he used to do in days of yore, with due rites and
ceremonies. Some time after, Nahusha realised his position as the chief
of all the deities. This filled him with pride. From that time all his
acts (of the kind spoken of) were suspended. Filled with arrogance in
consequence of the boon he had received from all the deities, Nahusha
caused the very Rishis to bear him on their shoulders. In consequence,
however, of his abstention from all religious acts, his energy began to
sustain a diminution. The time was very long for which Nahusha filled
with pride, continued to employ the foremost of Rishis, possessed of
wealth of penances, as the bearers of his vehicles. He caused the Rishis
to discharge by turns his humiliating work. The day came when it was
Agastya's turn to bear the vehicles, O Bharata. At that time, Bhrigu,
that foremost of all persons conversant with Brahma, repaired to the
presence of Agastya while the latter was seated in his asylum, and
addressing him, said, 'O great ascetic, why should we patiently put up
with such indignity inflicted on us by this wicked-souled Nahusha who has
become the chief of the deities?'

"Agastya said, 'How can I succeed in cursing Nahusha, O great Rishi? It
is known to thee how the boon-giving (Brahman) himself has given Nahusha
the best of boons! Coming to heaven, the boon that Nahusha solicited was
that whoever would come within the range of his vision would, deprived of
all energy, come within his sway. The self-born Brahman granted him even
this boon, and it is for that reason that neither thyself nor I have been
able to consume him. Without doubt, is for this reason that none else
amongst the foremost of Rishis has been able to consume or hurl him down
from his high position, Formerly, O Lord, nectar was given by Brahman to
Nahusha for quaffing. For that reason also we have become powerless
against him. The supreme deity, it seems, gave that boon to Nahusha for
plunging all creatures into grief. That wretch among men behaves most
unrighteously towards the Brahmanas. O foremost of all speakers, do thou
tell us what should be done in view of the situation. Without doubt, I
shall do what thou wilt advise.'

"Bhrigu said, 'It is at the command of the Grandsire that I have come to
thee with the view of counteracting the puissance of Nahusha who is
possessed of great energy but who has been stupefied by fate. That
exceedingly wicked-souled wight who has become the chief of the deities
will today yoke thee to his car. With the aid of my energy I shall today
hurl him down from his position as Indra in consequence of his having
transcended all restraints! I shall today, in thy very sight,
re-establish the true Indra in his position--him, viz., who has performed
a hundred horse-sacrifices,--having hurled the wicked-souled and sinful
Nahusha from that seat! That unrighteous chief of the deities will today
insult thee by a kick, in consequence of his understanding being
afflicted by fate and for bringing about his own downfall. Incensed at
such an insult I shall today curse that sinful wretch, that enemy of the
Brahmanas, that has transcended all restraints, saying, 'Be thou
transformed into a snake!' In the very sight, O great ascetic, I shall
today hurl down on the earth the wicked-souled Nahusha who shall be
deprived of all energy in consequence of the cries of 'Fie' that will be
uttered from all sides. [445] Verily, I shall hurl down Nahusha today,
that wight of unrighteous deeds, who has, besides, been stupefied by
lordship and power. I shall do this, if it be acceptable to thee, O
ascetic! Thus addressed by Bhrigu, Mitravaruna's son Agastya of unfading
puissance and glory, became highly gratified and freed from every
anxiety.'"



SECTION C

"Yudhishthira said, 'How was Nahusha plunged into distress? How was he
hurled down on the earth? How, indeed, was he deprived of the sovereignty
of the gods? It behoveth thee to recite everything to me.'

"Bhishma said, 'Even thus did those two Rishis, viz., Bhrigu and Agastya,
converse with each other. I have already told thee how Nahusha, when he
first became the chief of the gods, acted in a becoming way. Verily, all
acts of human and celestial nature flowed from that high souled royal
sage! The offering of light, and all other rites of a similar kind, the
due presentation of Valis, and all rites as are performed on especially
sacred days,--all these were properly observed by the high-souled Nahusha
who had become the sovereign of the deities. [446] Pious acts are always
observed by those that are possessed of wisdom, in both the world of men
and that of the deities. Verily, O foremost of kings, if such acts are
observed, householders always succeed in acquiring prosperity and
advancement. Even such is the effect of the gift of lamps and of incense,
as also of bows and prostrations, to the deities. When food is cooked,
the first portion thereof should be offered to a Brahmana. The particular
offerings called Vali should also be presented to the household deities.
The deities become gratified with such gifts. [447] It is also well-known
that the measure of gratification which the deities derive from such
offerings is a hundred times as great as that which the householder
himself derives from making them. Persons endued with piety and wisdom
make offerings of incense and lights, accompanying them with bows and
prostrations. Such acts are always fraught with advancement and
prosperity to those that do them. Those rites which the learned go
through in course of their ablutions, and with the aid of waters,
accompanied with bows unto the gods, always contribute to the
gratification of the gods. When worshipped with proper rites, the highly
blessed Pitris, Rishis possessed of wealth of asceticism, and the
household deities, all become gratified. Filled with such ideas, Nahusha,
that great king, when he obtained the sovereignty of the deities,
observed all these rites and duties fraught with great glory. Some time
after the good fortune of Nahusha waned, and as the consequence thereof,
he disregarded all these observances and began to act in defiance of all
restraints in the manner I have already adverted to. The chief of the
deities, in consequence of his abstention from observing the ordinances
about the offers of incense and light, began to decline in energy. His
sacrificial rites and presents were obstructed by Rakshasas. It was at
this time that Nahusha yoked that foremost of Rishis, viz., Agastya, to
his car. Endued with great strength, Nahusha, smiling the while, set that
great Rishi quickly to the task, commanding him to bear the vehicle from
the banks of the Saraswati (to the place he would indicate). At this
time, Bhrigu, endued with great energy, addressed the son of Mitravaruna,
saying, 'Do thou close thy eyes till I enter into the matted locks on thy
head.' Having said this, Bhrigu of unfading glory and mighty energy
entered into the matted locks of Agastya who stood still like a wooden
post for hurling king Nahusha from the throne of Heaven. Soon after
Nahusha saw Agastya approach him for bearing his vehicle. Beholding the
lord of the deities Agastya addressed him, saying, 'Do thou yoke me to
thy vehicle without delay. To what region shall I bear thee? O lord of
the deities, I shall bear thee to the spot which thou mayst be pleased to
direct.' Thus addressed by him, Nahusha caused the ascetic to be yoked to
his vehicle. Bhrigu, who was staying within the matted locks of Agastya,
became highly pleased at this act of Nahusha. He took care not to cast
his eyes upon Nahusha. Fully acquainted with the energy which the
illustrious Nahusha had acquired in consequence of the boon which Brahman
had granted him, Bhrigu conducted himself in this way. Agastya also,
though treated by Nahusha in this way, did not give way to wrath. Then, O
Bharata, king Nahusha urged Agastya on with, his goad. The
righteous-souled Rishi did not still give way to anger. The lord of the
deities, himself giving way to anger, then struck Agastya on the head
with his left foot. When the Rishi was thus struck on the head, Bhrigu,
who was staying within Agastya's matted locks, became incensed and cursed
Nahusha of sinful soul, saying, 'Since thou hast struck with thy foot on
the head of this great Rishi, do thou, therefore, fall down on the earth,
transformed into a snake, O wretch of wicked understanding!' Thus cursed
by Bhrigu who had not been seen. Nahusha immediately became transformed
into a snake and fell down on the earth, O chief of Bharata's race! If O
monarch, Nahusha had seen Bhrigu, the latter would not then have
succeeded, by his energy, in hurling the former down on the earth. In
consequence of the various gifts that Nahusha had made, as also his
penances and religious observances though hurled down on the earth, O
king, he succeeded in retaining his memory. He then began to propitiate
Bhrigu with a view to the working out of the course. Agastya also, filled
with compassion, joined Nahusha in pacifying Bhrigu for bringing about an
end of the course. At last Bhrigu felt compassion for Nahusha and
provided' for the working out of the course.'

'Bhrigu said, 'There will appear a king (on earth) of the name of
Yudhishthira, the foremost of his race. He will rescue thee from this
curse.' Having said this, the Rishi vanished in the very sight of
Nahusha. Agastya also, of mighty energy, having thus accomplished the
business of the true Indra, that performer of a hundred sacrifices,
returned to his own asylum, worshipped by all members of the regenerate
order. Thou hast, O king, rescued Nahusha from Bhrigu's curse. Verily,
rescued by thee, he ascended to the region of Brahman in thy sight. As
regards Bhrigu, having hurled Nahusha on the earth, he went to the region
of Brahman and informed the Grandsire of it. The Grandsire, having called
Indra back, addressed the deities, saying. 'Ye deities, through the boon
I had granted him, Nahusha had obtained the sovereignty of heaven.
Deprived, however, of that sovereignty by the enraged Agastya, he has
been hurled on the earth. Ye deities, ye will not succeed in living
without a chief. Do ye, therefore, once more install Indra in the
sovereignty of Heaven.' Unto the Grandsire, O son of Pritha, who said so
unto them, the deities filled with joy, replied, saying, 'So be it!' The
divine Brahman then, O best of monarchs, installed Indra in the
sovereignty of heaven. Made once more the chief' of the deities, Vasava
began to shine in beauty and resplendence. Even this is what occurred in
days of yore through the transgression of Nahusha. In consequence,
however, of the merits he had acquired through acts of the kind I have
mentioned Nahusha succeeded in once more regaining his lost position.
Hence, when evening comes, persons leading the domestic mode of life
should give lights. The giver of lights is sure to acquire celestial
sight after death. Verily, givers of light become as resplendent as the
full moon. The giver of lights becomes endued with beauty of form and
strength for as many years as correspond with the number of twinkles for
which the lights given by him burn or blaze.'" [448]



SECTION CI

"Yudhishthira said, 'Where do those foolish, wretched, and sinful men go,
O chief of men, that steal or misappropriate such articles as belong to
Brahmanas?'

"Bhishma said, 'I shall, in this connection, O Bharata, recite to thee
the old narrative of a conversation between a Chandala and a low
Kshatriya.' [449]

"The person of the royal order said, 'Thou seemest, O Chandala, to be old
in years, but thy conduct seems to be like that of a boy! Thy body is
besmeared with the dust raised by dogs and asses, but without minding
that dust thou art anxious about the little drops of vine milk that have
fallen upon thy body! It is plain that such acts as are censured by the
pious are ordained for the Chandala. Why, indeed, dost thou seek to wash
off the spots of milk from thy body?' [450]

"The Chandala said, 'Formerly, O king, certain kine belonging to Brahmana
were stolen. While they were being carried away, some milk from their
udders fell upon a number of Soma plants that grew by the roadside. Those
Brahmanas that drank the juice of the plants thus bedewed with milk, as
also the king who performed the sacrifice in which that Soma was drunk,
had to sink in hell. Indeed, for having thus appropriated some thing that
had belonged to a Brahmana, the king with all the Brahmanas that had
assisted him had to go to hell. All those men also, Brahmanas and
Kshatriyas, that drank milk or ghee or curds, in the palace of the king
who had stolen the Brahmana's kine, had to fall into hell. The stolen
kine also, shaking their bodies, slew with their milk the sons and
grandsons of those that had stolen them, as also the king and the queen
although the latter treated the animals with great care and attention. As
regards myself, O king, I used to live in the observance of the vow of
Brahmacharya in that place where these kine were placed after they had
been stolen away. The food I had obtained by begging became sprinkled
over with the milk of those kine. Having taken that food, O thou of the
royal order, I have, in this life, become a Chandala. The king who had
stolen the kine belonging to a Brahmana obtained an infamous end. Hence,
one should never steal or appropriate anything that belongs to a
Brahmana. Behold to what state I am reduced in consequence of my having
eaten food that had been sprinkled over with milk belonging to a
Brahmana! It is for this reason that Soma plants become unsaleable by a
person possessed of wisdom. They who sell the Soma plant are censured by
the wise. Indeed, O son, they who purchase Soma and they who sell it,
both sink in the hell called Raurava when, departing from this world,
they repair to the region of Yama. That man who, possessing a knowledge
of the Vedas, duly sells Soma, becomes in his next life a usurer and
quickly meets with destruction. For three hundred times he has to sink
into hell and become transformed into an animal that subsists upon human
ordure. Serving a person that is vile and low, pride, and rape upon a
friend's wife, if weighed against one another in a balance, would show
that pride, which transcends all restraints, is the heaviest. Behold this
dog, so sinful and disagreeably pale and lean! (He was a human being in
his former life). It is through pride that living creatures attain to
such a miserable end. As regards myself, I was born in a large family, in
a former birth of mine. O lord, and I was a thorough master of all
branches of knowledge and all the sciences. I knew the gravity of all
these faults, but influenced by pride, I became blinded and ate the meat
attached to the vertebral columns of animals. In consequence of such
conduct and such food, I have come to this state. Behold the reverses
brought about by Time! Like a person whose cloth has taken fire at one
end, or who is pursued by bees, behold, I am running, penetrated with
fear, and smeared with dust! They that lead the domestic mode of life are
rescued from all sins by a study of the Vedas, as also by gifts of other
kinds, as declared by the wise. [451] O thou of the royal order, a
Brahmana that is sinful in conduct, becomes rescued from all his sins by
the study of the Vedas if he betakes himself to the forest mode of life
and abstains from attachment of every kind. O chief of Kshatriyas, I am
in this life, born in a sinful older! I fail to see clearly how I may
succeed in cleansing myself from all sins. In consequence of some
meritorious act of a former life, I have not lost the memory of my
previous lives. O king, I throw myself on the mercy! I ask thee! Do thou
resolve my doubt. By what auspicious course of conduct should I wish to
achieve my emancipation? O foremost of men, by what means shall I succeed
in getting rid of my status as a Chandala?'

"The person of the royal order said, 'Know, O Chandala, the means by
which thou mayst be able to attain to emancipation. By casting off thy
life-breaths for the sake of a Brahmana thou mayst attain a desirable
end! By throwing thy body on the fire of battle as a libation to the
beasts and birds of prey for the sake of a Brahmana, indeed, by casting
off thy life-breaths thus, thou mayst achieve emancipation! By no other
means wilt thou succeed in achieving it!'

"Bhishma continued, 'Thus addressed, that Chandala, O scorcher of foes,
poured his life-breaths as a libation on the fire of battle for the sake
of protecting a Brahmana's wealth and as the consequence of that act
attained to a very desirable end. Hence, O son, thou shouldst always
protect the property of the Brahmanas, if, O chief of Bharata's race,
thou desirest, O thou of mighty arms, an end that is eternal felicity!'"



SECTION CII

"Yudhishthira said, 'O grandsire, it has been said that all pious men
attain to the same region after death. Is it true, O Bharata, that there
is difference of position or status among them?'

"Bhishma said, 'By different deeds, O son of Pritha, men attain to
different regions. They who are righteous in conduct attain to regions of
felicity, while they who are sinful attain to regions that are fraught
with misery. In this connection is cited the old narrative of the
discourse, O son, between the ascetic Gautama and Vasava. A certain
Brahmana of the name of Gautama, mild and self-restrained and with all
his senses under complete control, beheld an infant elephant that had
lost his mother and that was exceedingly cheerless on that account. Full
of compassion and steady in the observance of his vows, the ascetic
nursed that infant animal. After a long time the little beast grew up
into a large and mighty elephant. One day, Indra, assuming the form of
king Dhritarashtra, seized that mighty elephant which was as huge as a
hill and from whose rent temples the juice was trickling down. Beholding
the elephant dragged away, the great ascetic Gautama of rigid vows
addressed king Dhritarashtra and said, 'O ungrateful Dhritarashtra, do
not rob me of this elephant. It is looked upon by me as a son and I have
reared it with much pain. It is said that between the righteous,
friendship springs up if only they exchange seven words. [452] Thou
shouldst see, O king, that the sin of injuring a friend does not touch
thee! It behoveth thee not, O king, to take away by force this elephant
that brings me my fuel and water, that protects my asylum when I am away,
that exceedingly docile and obedient to his instructor, that is mindful
of doing all the offices that his preceptor commands, that is mild and
well-broken, and that is grateful and very dear to me! Indeed, thou
shouldst not bear it away, disregarding my protestations and cries!'

"Dhritarashtra said, 'I shall give thee a thousand kine, a hundred
maid-servants, and five hundred pieces of gold. I shall also, O great
Rishi, give thee diverse other kinds of wealth. What use can Brahmanas
have with elephants?'

"Gautama said, Keep, O king, thy kine and maid-servants and coins of gold
and various gems and diverse other kinds of wealth! What, O monarch, have
Brahmanas to do with wealth?'

"Dhritarashtra said, 'Brahmana, have no use for elephants. Verily, O
learned Brahmana, elephants are meant for persons of the royal order. In
taking away an animal, viz., this foremost of elephants, for my use as
vehicle, I cannot be regarded as committing any sin. Do thou cease
obstructing me in this way, O Gautama!'

"Gautama said, 'O illustrious king, repairing even to that region of Yama
where the righteous live in joy and the sinful in grief, I shall take
from thee this my elephant!'

"Dhritarashtra said, 'They that are destitute of (religious) acts, they
that have no faith and are atheists, they that are of sinful souls and
are always engaged in gratifying their senses, only they have to go to
the region of Yama and endure the misery he inflicts. Dhritarashtra shall
go to a higher region, and not thither!'

"Gautama said, 'The region of Yama is such that men are there controlled.
No untruth can be told there. Only truth prevails in that place. There
the weak persecute the strong. Repairing. thither I shall force thee to
yield up this elephant to me!'

"Dhritarashtra said, 'Only those persons, that intoxicated with pride,
conduct themselves towards their eldest sister and father and mother as
towards foes, have to repair, O great ascetic, to such a region. I shall
repair to a higher region. Indeed, Dhritarashtra shall not have to go
thither!'

"Gautama said, 'The region, called Mandakini, of king Vaisravana is
attained by those highly blessed persons for whom are every joy and
comfort. There Gandharvas and Yakshas and Apsaras live (gladdening all
the denizens with enchanting dances and music). Repairing even thither, O
king, I shall force thee to yield up this elephant to me!'

"Dhritarashtra said, 'Those persons who regard hospitality to guests as a
vow, who are observant of good vows (having other objects), who give
shelter to Brahmanas, and who eat what remains after distribution among
all those that are dependent upon them, adorn the region called Mandakini
of Kuvera. (I shall not go thither, for a higher region is reserved for
me)!'

"Gautama said, 'If thou repairest to those delightful woods decked with
flowers, that stand on the summit of Meru, that echo with melodious voice
of Kinnaris, and that are graced with beautiful Jamvus of wide-spreading
branches, I shall proceed even thither and force thee to yield up this
elephant to me!'

'Dhritarashtra said, 'Those Brahmanas that are endued with mild
dispositions, that are devoted to truth, that are possessed of great
learning in the scriptures, that are compassionate unto all creatures,
that study the Puranas with all the histories, that pour libations on the
sacred fire and make gifts of honey unto the Brahmanas, repair to such
regions, O great Rishi! I shall repair to a region that is higher. Indeed
Dhritarashtra shall not go thither. If thou art acquainted with any other
well-known region of felicity, speak unto me, for I shall repair even
thither!'

"Gautama said, 'If thou proceedest to the woods owned by Narada and held
dear by him, that are adorned with flowers and that echo with the
melodious songs of the prince of Kinnaras, and that are the eternal abode
of Gandharvas and Apsaras, I shall follow thee thither and force thee to
yield up this elephant to me!'

"Dhritarashtra said, 'They who never solicit alms, they who cultivate
music and dancing, and always rove about in joy, proceed to such regions.
O great Rishi, I shall repair to a region that is higher. Indeed,
Dhritarashtra shall not have to go thither!'

"Gautama said, 'If thou goest to that region where the Uttara-Kurus blaze
in beauty and pass their days in gladness, O king, in the company of the
very deities, where those beings that have their origin in fire, those
that have their origin in water, and those having their origin in
mountains, reside in happiness, and where Sakra raineth down the fruition
of every wish, and where women live in perfect freedom, unrestrained by
rules of any kind regulating their conduct of motions, and where there is
no feeling of jealousy between the sexes,--if thou repairest thither,
even thither shall I proceed and force thee to yield up this elephant to
me!'

"Dhritarashtra said, 'Those men that are freed from desire with respect
to all articles of enjoyment, that abstain from meat, that never take up
the rod of chastisement, and never inflict the least harm on mobile and
immobile creatures, that have constituted themselves the soul of all
creatures, that are entirely freed from the idea of meum, that have cast
off attachments of every kind, that regard gain and loss as also praise
and blame as equal,--only those men, O great Rishi, repair to such
regions. I shall repair to a higher region. Verily, Dhritarashtra shall
not go thither!'

"Gautama said, 'Next to these blaze in beauty those eternal regions,
redolent with excellent perfumes, that are free from passions of every
kind and that are destitute of sorrow. These constitute the abode of the
high-souled king Soma. If thou repairest thither, even thither shall I
proceed and force thee to yield up this elephant to me!'

"Dhritarashtra said, 'Those men that always make gifts without receiving
any gift, who never accept any service from others, who own nothing which
they cannot give to a deserving person, who are hospitable to all
creatures, who are inclined to show grace to every one, who are endued
with forgiving dispositions, who never speak ill of others, who protect
all creatures by throwing over them the shroud of compassion, and who are
always righteous in their behaviour,--only those men, O great Rishi,
proceed to such regions. I shall proceed to a higher region. Verily,
Dhritarashtra shall not go there!'

"Gautama said, 'Next to these blaze in beauty other regions that are
eternal, free from passion and darkness and sorrow, and that lie at the
foot of the high-souled deity of the Sun. If thou repairest thither, even
thither shall I go and force thee to yield up this elephant to me!'

"Dhritarashtra said, 'Those men that are attentive to the study of the
Vedas, that are devoted to the service of their preceptors, that are
observant of penances and excellent vows, that are firm in truth, that
never utter anything that smacks of disobedience or enmity to their
preceptors, that are always alert, and ever ready in service of seniors
and preceptors,--they repair, O great Rishi, to such regions, they that
are pure (of mind and body), that are endued with cleansed souls, that
are of restrained speech, that are firm in truth, and that are
well-versed in the Vedas. I shall proceed to a higher region! Verily,
Dhritarashtra shall not go thither!'

"Gautama said, 'Next to those are the eternal regions that blaze in
beauty, that are redolent with excellent perfumes, that are free from
passion, and that are free from every sorrow. They constitute the abode
of the high-souled king Varuna. If thou proceedest thither, even thither
shall I go and force thee to yield up this elephant to me!'

"Dhritarashtra said, 'Those men who worship the deities by observing the
vow called Chaturmasya, that perform a hundred and ten sacrifices, that
pour libations every day on their sacred fire with devotion and faith for
three years agreeably with the ordinances declared in the Vedas, that
bear without flinching the burden of all duties, that walk steadily along
the way trod by the righteous, that steadily sustain the course of
conduct followed by the righteous-souled,--only they repair to such
regions. I shall repair to a higher region. Verily, Dhritarashtra shall
not go thither!'

"Gautama said, 'Above them are the regions of Indra, free from passion
and sorrow, that are difficult of access and coveted by all men.
Proceeding even to the abode of Indra himself of mighty energy, I shall,
O king, force thee to yield up this elephant to me!'

"Dhritarashtra said, 'He who lives for a hundred years, who is endued
with heroism, who studies the Vedas, and who performs sacrifices with
devotion, verity, such men proceed to the region of Sakra. I shall repair
to a higher region. Verily, Dhritarashtra shall not go there!'

"Gautama said, 'Above the Heavens are the regions of the Prajapatis of
superior felicity abounding in every happiness, and divested of sorrow.
Belonging to those puissant ones from whom the creation has sprung, they
are coveted by all persons. If thou repairest thither, even thither shall
I go and force thee to yield up this elephant to me!'

"Dhritarashtra said, 'Those kings that have bathed upon the completion of
the Rajasuya sacrifice, that are endued with righteous souls, that have
protected their subjects properly, and that have washed their limbs with
sanctified water upon the completion of the horse-sacrifice, repair to
such regions. Verily, Dhritarashtra shall not go there!'

"Gautama said, 'Next to those, blaze in beauty those eternal regions,
redolent with delicious perfumes, free from passion, and transcending all
sorrow. Those are the regions of kine difficult of attainment where
oppression can never be. If thou repairest thither, I shall proceed even
thither and force thee to yield up this elephant to me!'

"Dhritarashtra said, 'He who, owning thousand kine, gives away a hundred
kine every year, or owning a hundred kine gives away ten every year to
the best of his might, or owning only ten or even five kine gives away
therefrom one cow, and they who attain to a mature old age practising the
vows of Brahmacharya all their days, who obey the declarations of the
Vedas, and who, endued with energy of mind, betake themselves to
pilgrimages to sacred waters and shrines, dwell in felicity in the region
of kine. They who repair to Prabhasa and Manasa, the lakes of Pushkara,
the large lake called Mahatsara, the sacred woods of Naimisha, Vahuda,
Karatoya, Ganga, Gayasiras, Vipasa, Sthulavaluka, Krishna, the five
rivers (of the Punjab), the extensive lake called Mahahrada, Gomati,
Kausiki, Champa, Saraswati, Drisadwati, and Yamuna,--indeed, those
illustrious Brahmanas, steady in the observance of vows, who go to these
sacred waters,--repair to the regions of which thou speakest. Endued with
celestial bodies and adorned with celestial garlands those blessed
individuals, always emitting the most delightful perfumes, repair to
those regions of joy and gladness. Verily, Dhritarashtra shall not go
there!'

"Gautama said, 'Next to these are regions where there is no fear of the
least cold or heat, no hunger, no thirst, no pain, no sorrow, no joy, no
one that is agreeable or disagreeable, on friend, and on enemy: where
decrepitude and death are not, and where there is neither righteousness
nor sin. Proceeding even to that region which is freed from passion,
which abounds with equable happiness, and where there is wisdom and the:
tribute of Sattwa,--verily, proceeding to even that sacred abode of the
self-born Brahman,--I shall force thee to yield up this elephant to me!'

"Dhritarashtra said, 'They who are freed from all attachments, who are
possessed of cleansed souls, who are steady in the observance of the
foremost vows, who are devoted to the Yoga that depends on tranquillising
the mind, and who have (in this life) attained to the happiness of
heaven,--those persons wedded to the attribute of Sattwa--attain to the
sacred region of Brahman. O great ascetic, thou shalt not be able to
discover Dhritarashtra there!'

"Gautama said, 'There where the foremost of Rathantaras is sung, where
altars are strewn with the sacred Kusa blades, for the performance of
Pundarika sacrifices, there where Soma-drinking Brahmanas go on vehicles
drawn by excellent steeds, [453] proceeding even thither I shall force
thee to yield up this elephant. I think, thou art the slayer of Vritra,
viz., the deity that has performed a hundred sacrifices, engaged in
roving through all the regions of the universe! I hope, I have not,
through mental weakness (not recognising thee before) committed any fault
by the words I have addressed thee!'

"The deity of a hundred sacrifices said, 'Yes, I am Maghavat. I came to
the world of human beings, for seizing this elephant. I bow to thee. Do
thou command me! I shall readily accomplish all that thou mayst be
pleased to say!'

"Gautama said, 'Do thou give me, O chief of the deities, this elephant
that is of white complexion and that is so young, for it is only ten
years of age. I have brought it up as a child of my own. Dwelling in
these woods, it has grown under my eye and has been to me a dear
companion. Do thou set free this my child that thou hast seized and
wishest to drag away!'

"The deity of a hundred sacrifices said, 'This elephant that has been a
son to thee, O foremost of Brahmanas, cometh to thee looking wishfully at
thee! Behold, it sniffs thy feet with its nostrils! My salutations to
thee! Do thou pray for my welfare!'

"Gautama said, 'O chief of the deities, I do always think of thy good! I
always offer thee worship! Do thou also, O Sakra, bestow thy blessings on
me! Given by thee, I accept this elephant!'

"The deity of a hundred sacrifices said, 'Amongst all those high-souled
and foremost of Rishis that firmly adhere to truth and that have the
Vedas planted in their heart, thou alone hast been able to recognise me.
For this reason I am exceedingly pleased with thee! Do thou, therefore, O
Brahmana, come with me quickly, accompanied by this thy son! Thou
deservest to attain to diverse regions of great felicity without the
delay of even a single day!'

"Bhishma continued, 'Having said these words, the wielder of the
thunderbolt, taking Gautama with him and placing him before, along with
his son, viz., that elephant, proceeded to heaven, that is difficult of
attainment by even the righteous. He who would listen to this history
every day or would recite it, restraining his senses the while,
proceedeth (after death) to the region of Brahman even as Gautama
himself.'"



SECTION CIII

"Yudhishthira said, 'Thou hast discoursed to us on diverse kinds of gift,
on tranquillity of soul, on Truth, on compassion, on contentment with
one's wedded wife, and the merits of gift. It is known to thee, O
grandsire, that there is nothing whose puissance is superior to that of
penances. It behoveth thee to expound to us what constitutes the highest
penances.'

"Bhishma said, 'I tell thee, O Yudhishthira, that one attains to a region
of felicity that corresponds with the kind of penances that one observes.
This is what I hold, O son of Kunti, that there is no penance that is
superior to abstention from food! In this connection is recited the
ancient narrative of the discourse between Bhagiratha and the illustrious
Brahman (the Grandsire of the Creation). It has been heard by us, O
Bharata, that Bhagiratha attained to that region which transcends that of
the deities, of kine, and of the Rishis. Beholding this, O monarch, the
Grandsire Brahman, addressing Bhagiratha, said, 'How, O Bhagiratha, hast
thou attained to this region that is so difficult of attainment? Neither
the deities, nor Gandharvas, nor human beings, O Bhagiratha succeed in
coming here without having practised the severest austerities. How,
indeed, hast thou attained to this region?'

"Bhagiratha said, 'I used to make gifts of hundreds of thousands of gold
coin unto the Brahmanas, observing the Brahmacharya vow all the while, it
is not through the merit on those gifts, O learned one, that I have
attained to this region. I performed the Ekaratra sacrifice for ten
times, and the Pancharatra sacrifice for as many times. The Ekadasaratra
sacrifice was performed by me eleven times. The great sacrifice of
Jyotishtoma was performed by me a hundred times. It is not, however,
through the merits of those sacrifices that I have attained to this
region of felicity. [454] For a hundred years I lived continuously by the
side of the holy Jahnavi, all the while practising the severest
austerities. There I made gifts unto the Brahmanas of thousands of male
and female slaves. By the side of the Pushkara lakes I made gifts unto
the Brahmanas, for a hundred thousand times, a hundred thousand steeds,
and two hundred thousand kine. I also gave away a thousand damsels of
great beauty, each adorned with golden moons, and sixty thousand more
decked with ornaments of pure gold. It is not, however, through the
merits of those acts that I have succeeded in attaining to these
regions. [455] O lord of the universe, performing those sacrifices known
by the name of Gosava, I gave away ten Arvudas of kine, presenting each
Brahmana with ten kine, each of whom was accompanied with her calf, each
of whom yielded milk at the time, and with each of whom were given a
vessel of gold and one of white brass for milking her. Performing many
Soma sacrifices, I gave away unto each Brahmana ten kine each of whom
yielded milk, and each of whom had brought forth only her first calf,
besides making presents unto them of hundreds of kine belonging to that
species which is known by the name of Rohini. I also gave away unto the
Brahmanas twice ten Prayutas of other kine, all yielding milk. It is not
through the merit of those gifts, O Brahman, that I have succeeded in
attaining to this region of felicity. I also gave away a hundred thousand
horses of the Valhika breed, all white of complexion, and adorned with
garlands of gold. It is not, however, through the merits of those acts
that I have attained to this region. I gave away eight crores of golden
coins unto the Brahmanas, O Brahman, and then another ten crores also, in
each sacrifice that I performed. It is not, however, through the merits
of those acts that I have attained to this region of felicity. I also
gave away ten and then seven crores of steeds, O Grandsire, each of green
complexion, each having ears that were dark, and each adorned with
garlands of gold. I also gave away ten and seven thousand elephants of
huge size, of teeth as large as plough-shares, each having those whorls
on its body which are called Padmas, and each adorned with garlands of
gold. I gave away ten thousand cars, O Grandsire, whose limbs were made
of gold, and which were adorned with diverse ornaments of gold. I also
gave away seven thousand other cars with steeds yoked unto each. All the
steeds that were yoked unto them were adorned with ornaments of gold.
Those cars represented the Dakshinas of a sacrifice and were of exactly
that kind which is indicated in the Vedas. In the ten great Vajapeya
sacrifices that I performed, I gave away a thousand horses each endued
with the puissance of Indra himself, judged by their prowess and the
sacrifices they had performed. Spending a vast sum of money, O Grandsire,
and performing eight Rajasuya sacrifices, I gave away (unto the Brahmanas
that officiated in them) a thousand kings whose necks were adorned with
garlands of gold, after having vanquished them in battle. It is not,
however, through the merits of those acts that I have attained to this
region. In those sacrifices, O Lord of the universe, the presents that
flowed from me were as copious as the stream of Ganga herself. Unto each
Brahmana I gave two thousand elephants decked with gold, as many steeds
adorned with golden ornaments, and a hundred villages of the best kind.
Verily, I gave these unto each Brahmana for three times in succession.
Observant of penances, subsisting on regulated diet, adopting
tranquillity of soul, and restraining speech, I dwelt for a long time on
the breast of Himavat by the side of that Ganga whose irresistible
current (as it fell from heaven) was borne by Mahadeva on his head. It is
not through the merit of these acts, O Grand sire, that I have attained
to this region. Throwing the Sami, I adored the gods in myriads of such
sacrifices as are completed in course of a single day, and such others as
take twelve days for completing, and others still as can be completed in
three and ten days, besides many Pundarikas. I have not attained to this
region through the merits of any of those sacrifices. [456] I gave unto
the Brahmanas eight thousand white-complexioned bulls, each graced with a
beautiful hump, and each having one of its horns covered with gold. Unto
them I also gave beautiful wives whose necks were adorned with chains of
gold. I also gave away large heaps of gold and wealth of other kinds.
Verily, I gave away hills of gems and precious stones. Villages,
numbering by thousands and teeming with wealth and corn, were also given
away by me. With all my senses about me, I gave away unto the Brahmanas a
hundred thousand kine each of whom had brought forth only her first calf,
at many great sacrifices which I performed. It is not, however, through
the merits of those acts that I have attained to this region. I adored
the deities in a sacrifice that is completed in eleven days. Twice I
adored them in sacrifices that are completed in twelve days. I adored
them also many a time in the horse-sacrifices. Six and ten times I
performed the Arkayana sacrifice. It is not through the merits of those
acts that I have attained to this region. I also gave unto each Brahmana
a forest of Kanchana trees extending for a Yojana on every side, and with
each tree adorned with jewels and gems. It is not through the merits of
that act that I have attained to this region. For thirty years, with
heart perfectly freed from wrath, I observed the Turayana vow that is
possessed of very superior merit, and gave away unto the Brahmanas every
day nine hundred kine. Indeed, O Lord of the universe, every one of those
kine belonged to the Rohini species, and yielded milk at the time I gave
them away. It is not through the merits of those acts, O chief of the
deities, that I have attained to this region. I worshipped thirty fires,
O Brahmana, every day. I adored the deities in eight sacrifices in which
the fat of all animals was poured on the fire. I adored them in seven
sacrifices in which the fat of human beings was poured on the fire. I
adored them in a thousand and twenty-eight Viswajit sacrifices. It is not
through the merits of those sacrifices O Lord of all the deities, that I
have attained to this region. On the banks of Sarayu and Vahuda and Ganga
as also in the woods of Naimisha, I gave away millions of kine unto the
Brahmanas. It is not through the merits of those acts that I have
attained to this region. The vow of fast had been known to Indra. He had,
however, kept it a secret. Sukra, the descendant of Bhrigu, obtained a
knowledge of it by means of spiritual sight acquired through penances.
Blazing with energy as he does, it is Usanas who first made it known to
the universe. I observed that vow, O boon giving Deity! When I
accomplished that very superior vow, the Brahmana became all gratified
with me. A thousand Rishis came thither. All those Brahmanas and Rishis,
O puissant lord, gratified with me, said, 'Do thou repair to the region
of Brahmana! It is in consequence of the merits of that vow that I have
succeeded in attaining to this region of very superior felicity. There is
no doubt in this. Asked by the Supreme Ordainer of all things, I have
duly expounded the merits of the vow of fast. In my opinion, there is no
penance higher than fast. I vow to thee, O foremost of all the deities!
Be thou propitious unto me!'

"Bhishma continued, 'King Bhagiratha, who had said so and who deserved
every honour was on the conclusion of his speech, honoured by Brahman
according to the rites ordained for that purpose. Do thou, therefore, O
Yudhishthira, observe the vow of fast and worship the Brahmanas every
day. The words uttered by Brahmanas can accomplish everything both here
and hereafter. Indeed, the Brahmanas should ever be gratified with gifts
of robes food and white complexioned kine and good dwelling houses and
mansions. The very deities should gratify the Brahmanas. Freeing thyself
from cupidity, do thou practise this vow of very superior merit that is
not known to all!'"



SECTION CIV

"Yudhishthira said, 'Man, it is said, is endued with a period of life
extending for a hundred years, and with energy and might that are
considerable. Why then, O grandsire, do human beings die even when they
are very young? By what does a man become endued with longevity, and by
what is his life shortened? Through what does a man acquire the fame that
rests upon great achievements? Through what does one attain to wealth and
prosperity? Is it by penances, or Brahmacharya, or silent recitation of
sacred Mantras, or drugs? Is it by his acts, or speech? Do thou explain
to me this, O grandsire!'

"Bhishma said, 'I shall tell thee what thou askest me. In fact, I shall
tell thee what the reason is for which one becomes shortlived, and what
the reason is for which one becomes endued with longevity. I shall also
explain to thee the reason for which one succeeds in acquiring the fame
that rests on great achievements, and the reason for which one succeeds
in acquiring wealth and prosperity. Indeed, I shall enlighten thee as to
the manner in which one must live in order to be endued with all that is
beneficial for him. It is by conduct that one acquires longevity, and it
is by conduct that one acquires wealth and prosperity. Indeed, it is by
conduct that one acquires the fame that rests upon great achievements
both here and hereafter. The man whose conduct is improper or wicked
never acquires a long life. All creatures become afraid of such a man and
are oppressed by him. If, therefore, one wishes one's own advancement and
prosperity, one should, in this world, betake to conduct that is proper
and good. Good conduct succeeds in dispelling the inauspiciousness and
misery of even one that is sinful. [457] Righteousness has conduct for its
indication. They that are good and righteous are so in consequence of the
conduct they follow. The indications, again, of good conduct are afforded
by the acts of those that are good or righteous. People esteem that man
who acts righteously and who does good acts even if they only hear of him
without actually seeing him. They that are atheists, they that are
destitute of all acts, they that are disobedient to preceptors and
transgress the injunctions of the scriptures, they that are unacquainted
with and, therefore, unobservant of duties, and they that are wicked of
conduct, become shortlived. They that are of improper behaviour, they
that transgress all restraints, they that are unscrupulous in respect of
sexual congress, become shortlived here and have to go to Hell hereafter.
Even those men live for a hundred years who, though destitute of all
accomplishments, betake themselves to propriety and righteousness of
conduct and become endued with faith and freed from malice. He that is
free from wrath, that is truthful in speech, that never does any injury
to any creature in the universe, that is divested of malice and
crookedness and insincerity, succeeds in living for a hundred years. He
who always breaks little clods of earth, or tears up the grass that grows
under his feet, or cuts off his nails with his teeth, or is always
impure, or very restless, never succeeds in acquiring a long life. [458]
One should wake up from sleep at the hour known as the Brahma Muhurta and
then think of both religion and profit. Getting up from bed, one should
then wash one's face and mouth, and joining one's hands in an attitude of
reverence, say the morning prayers. [459] In this way, one should when
evening comes, say one's evening prayers also, restraining speech (with
other people) the while. One should never look at the rising sun, nor at
the setting sun. [460] Nor should one look at the sun when he is in
eclipse; nor at his image in the water; nor at midday when he is at the
meridian. The Rishis, in consequence of their adoring the two twilights
with great regularity succeeded in attaining to longevity. Hence, one
should, restraining speech, say one's prayers regularly at the two
twilights. As regards those Brahmanas that do not say their prayers at
the two twilights, a righteous king should set them to accomplish such
acts as are ordained for the Sudras. Persons of every order should never
have sexual congress with other people's wives. There is nothing that
shortens life so effectually as sexual congress with other people's
wives. For as many thousand years shall the adulterer have to live in
Hell as the number of pores on the bodies of the women with whom he may
commit the offence. One should dress one's hair, apply collyrium to one's
eyes, and wash one's teeth, as also worship the deities, in the forenoon.
One should not gaze at urine or faeces, or tread on it or touch it with
one's feet. One should not set out on a journey at early dawn, or at
midday, or in the evening twilight, or with a companion that is unknown,
or with a Sudra, or alone. While going along a road, one should, standing
aside, always make way to a Brahmana, to kine, to kings, to an old man,
to one that is weighted with a burden, to a woman quick with child, or to
one that is weak. When one meets a large tree that is known, one should
walk round it. One should also, when coming upon a spot where four roads
meet, walk round it before pursuing one's journey. At midday, or at
midnight, or at night in general, or at the two twilights, one should not
proceed to spots where four roads meet. One should never wear sandals or
clothes that have been worn by another. One should always observe the vow
of Brahmacharya, and should never cross one's legs. One should observe
the vow of Brahmacharya on the day of the new moon, as also on that of
the full moon, as also on the eighth lunar day of both fortnights. One
should never eat the flesh of animals not slain in sacrifice. One should
never eat the flesh of the back of an animal. One should avoid censuring
and calumniating others, as also all kinds of deceitful behaviour. [461]
One should never pierce others with wordy shafts. Indeed, one should
never utter any cruel speech. One should never accept a gift from a
person that is low and vulgar. One should never jitter such words as
trouble other people or as are inauspicious or are as' sinful. Wordy
shafts fall from the mouth. Pierced therewith, the victim grieves day and
night. The man of wisdom should never shot them for piercing the vitals
of other people. A forest, pierced with shafts or cut down with the axe,
grows again. The man, however, that is pierced with words unwisely
spoken, becomes the victim of wounds that fester and lead to death. [462]
Barbed arrows and Nalikas and broadheaded shafts are capable of being
extracted from the body. Wordy shafts, however, are incapable of being
extracted, for they lie embedded in the very heart. One should not taunt
a person that is defective of a limb or that has a limb in excess, or one
that is destitute of learning, or one that is miserable, or one that is
ugly or poor, or one that is destitute of strength. One should avoid
atheism, calumniating the Vedas, censuring the deities, malice, pride,
arrogance, and harshness. One should not, in wrath, take up the rod of
chastisement for laying it upon another. Only the son or the pupil, it
has been said, can be mildly chastised for purposes of instruction. One
should not speak ill of Brahmanas; nor should he point at the stars with
one's fingers. If asked, one should not say what the lunation is on a
particular day. By telling it, one's life becomes shortened. Having
answered calls of nature or having walked over a road, one should wash
one's feet. One should also wash one's feet before sitting to recite the
Vedas or to eat any food. These are the three things which are regarded
as pure and sacred by the deities and as such fit for the Brahmana's use,
viz., that whose impurity is unknown, that which has been washed in
water, and that which has been well-spoken of. Samyava, Krisara, meat,
Sashakuli and Payasa should never be cooked for one's own self. Whenever
cooked, these should be offered to the deities. [463] One should attend
every day to one's fire. One should every day give alms. One should,
restraining speech the while, clean one's teeth with the tooth-stick. One
should never be in bed when the sun is up. If one fails any day to be up
with the sun, one should then perform an expiation. Rising from bed, one
should first salute one's parents, and preceptors, or other seniors
deserving of respect. By so doing one attains to long life. The
tooth-stick should be cast off when done with, and a new one should be
used every day. One should eat only such food as is not forbidden in the
scriptures, abstaining from food of every kind on days of the new moon
and the full moon. One should, with senses restrained, answer calls of
nature, facing the north. One should not worship the deities without
having first washed one's teeth, Without also worshipping the deities
first, one should never repair to any person save one's preceptor or one
that is old in years or one that is righteous or one that is possessed of
wisdom. They that are wise should never see themselves in an unpolished
or dirty mirror. One should never have sexual congress with a woman that
is unknown or with one that is quick with child. One should never sleep
with head turned towards the north or the west. One should not lie down
upon a bed-stead that is broken or rickety. One should not sleep on a bed
without having examined it first with the aid of a light. Nor should one
sleep on a bed with another (such as wife) by one's side. One should
never sleep in a transverse direction. One should never make a compact
with atheists or do anything in conjunction with them. [464] One should
never drag a seat with the foot and sit on it. One should never bathe in
a state of nudity, nor at night. One possessed of intelligence should
never suffer one's limbs to be rubbed or pressed after bathing. One
should never smear unguents upon one's body without having first taken
bath. Having bathed, one should never wave one's cloth in the air (for
drying it). One should not always wear wet clothes. One should never take
off one's body the garlands of flowers one may wear. Nor should one wear
such garlands over one's outer garments. One should never even talk with
a woman during the period of her functional change. One should not answer
a call of nature on a field (where crops are grown) or at a place too
near an inhabited village. One should never answer a call of nature on a
water. One should first wash one's mouth thrice with water before eating
any food. Having finished one's meals, one should wash one's mouth thrice
with water and twice again. One should eat, with face turned eastwards,
one's food, restraining speech the while and without censuring the food
that is eaten. One should always leave a remnant of the food that is
placed before one for eating. Having finished one's meals, one should
mentally touch fire. If one eats with face turned eastwards, one becomes
endued with longevity. By eating with face turned southwards, one
acquires great fame. By eating with face turned westwards, one acquires
great wealth. By eating with face turned northwards, one becomes truthful
in speech. Having finished one's meals one should wash all the upper
holes of one's body with water. [465] Similarly, all the limbs, the navel,
and the palms of the hands should be washed with water. One should never
seat oneself upon husk of corn, or upon hair, or upon ashes, or upon
bones. One should, on no account, use the water that has been used by
another for bathing. One should always perform the Homa for propitiating
the deities, and recite the Savitri Mantra. One should always eat in a
seated posture. One should never eat while walking. One should never
answer a call of nature in a standing posture. One should never answer a
call of nature on ashes or in a cow-pen. One should wash one's feet
before sitting to one's meals. One should never sit or lie down for sleep
with wet feet. One who sits to one's meals after having washed one's
feet, lives for a hundred years. One should never touch these three
things of great energy, while one is in an impure state, viz., fire, a
cow, and a Brahmana. By observing this rule, one acquires longevity. One
should not, while one is in an impure state, cast one's eyes on these
three things of great energy, viz., the sun, the moon, and the stars. The
life-breaths of a young man go upwards when an old and venerable person
comes to his abode. He gets them back by standing up and properly
saluting the guest. Old men should always be saluted. One should, upon
seeing them, offer seats with one's own hand. After the old man has taken
his seat, one should seat oneself and remain with hands joined in
reverence. When an old man goes along the road, one should always follow
him instead of walking ahead. One should never sit on a torn or broken
seat. One should, without using it any longer, cast away a broken vessel
of white brass. One should never eat without a piece of upper garment
wrapping one's body. One should never bathe in a state of nudity. One
should never sleep in a state of nudity. One should never even touch the
remnants of other people's dishes and plates. One should never, while one
is in an impure state, touch another's head, for it is said in the
scriptures that the life-breaths are all concentrated in the head. One
should never strike another on the head or seize another by the hair. One
should not join one's hands together for scratching one's head. One
should not, while bathing, repeatedly dip one's head in water. By so
doing one shortens one's life. One who has bathed by dipping the head in
water should not, afterwards, apply oil to any part of one's body. One
should never take a meal without eating some sesame. One should never
teach (the Vedas or any scriptures) at a time when one is impure. Nor
should one study while one is impure. When a storm rises or a bad odour
permeates in the atmosphere, one should never think of the Vedas. Persons
conversant with ancient history recite a Gatha sung by Yama in days of
old. He that runs while impure or studies the Vedas under similar
circumstances, indeed, that regenerate Brahman who studies the Vedas at
forbidden times, loses his Vedas and shortens his life. Hence, one should
never study the Vedas with concentrated attention at forbidden times.
They who answer a call of nature, with face towards the sun, or towards a
blazing fire, or towards a cow, or towards a regenerate person, or on the
road, become shortlived. At daytime both calls of nature should be
answered with face turned towards the north. At night, those calls should
be answered facing the south. By so doing one does not shorten one's
life. One that wishes to live long should never disregard or insult any
of these three, however weak or emaciated they may appear to be, viz.,
the Brahmana, the Kshatriya, and the snake. All three are endued with
virulent poison. The snake, if angry, burns the victim with only a glance
of its eyes. The Kshatriya also, if angry, burns the objects of his
wrath, as soon as he sees him, with his energy. The Brahmana, stronger
than any of these two, destroys not only the objects of his wrath but his
whole race as well, not by vision alone but by thought also. [466] The man
of wisdom should, therefore, tend these three with care. One should,
never engage in any disputation with one's preceptor. O Yudhishthira, if
the preceptor becomes angry, he should always be pacified by due honours
being paid to him. Even if the preceptor happens to be entirely wrong,
one should still follow and honour him. Without doubt, calumnious sayings
against the preceptor always consume the lives of those that utter them.
One should always answer a call of nature at a spot far removed from
one's habitation. One should wash one's feet at a distance from one's
habitation. One should always throw the remnants of one's dishes and
plates at a spot far removed from one's habitation. Verily, he who
desires his own good should do all these. One should not wear garlands of
red flowers. Indeed, they who are possessed of wisdom should wear
garlands of flowers that are white in hue. Rejecting the lotus and the
lily, O thou of great might, one may bear on one's head, however, a
flower that is red, even if it be an aquatic one. [467] A garland of gold
can under no circumstances become impure. After one has bathed, O king,
one should use perfumes mixed with water. [468] One should never wear
one's upper garment for covering the lower limbs or the lower garments
for covering the upper ones. Nor should one wear clothes worn by another.
One should not, again, wear a piece of cloth that has not its lateral
fringes. [469] When one goes to bed, O king, one should wear a different
piece of cloth. When making a journey also on a road, one should wear a
different piece of cloth. So also, when worshipping the deities, one
should wear a different piece of cloth. [470] The man of intelligence
should smear his limbs with unguents made of Priyangu, sandalwood, Vilwa,
Tagara, and Kesara. [471] In observing a fast, one should purify oneself
by a bath, and adorn one's person with ornaments and unguents. One should
always abstain from sexual congress on days of the full moon and the new
moon. One should never, O monarch, eat off the same plate with another
even if that other happens to be of one's own or equal rank. Nor should
one ever eat any food that has been prepared by a woman in her functional
period. One should never eat any food or drink, any liquid whose essence
has been taken off. Nor should one eat anything without giving a portion
thereof to persons that wishfully gaze at the food that one happens to
take. The man of intelligence should never sit close to one that is
impure. Nor should one sit close to persons that are foremost in
piety. [472] All food that is forbidden in ritual acts should never be
taken even on other occasions. The fruits of the Ficus religiosa and the
Ficus Bengalensis as also the leaves of the Crotolaria Juncea, and the
fruits of the Ficus glomerata, should never be eaten by one who is
desirous of his own good. The flesh of goats, of kine, and the peacock,
should never be eaten. One should also abstain from dried flesh and all
flesh that is stale. The man of intelligence should never eat any salt,
taking it up with his hand. Nor should he eat curds and flour of fried
barley at night. One should abstain also from flesh of animals not slain
in sacrifices. One should, with concentrated attention, eat once on the
morning and once in the evening, abstaining entirely from all food,
during the interval. One should never eat any food in which one may
detect a hair. Nor should one eat at the Sraddha of an enemy. One should
eat silently; one should never eat without covering one's person with an
upper garment, and without sitting down. [473] One should never eat any
food placing it on the bare ground. One should never eat except in a
sitting posture. One should never make any noise while eating. [474] The
man of intelligence should first offer water and then food to one that
has become his guest, and after having served the guest thus, should then
sit to his meals himself. He who sits down to dinner in a line with
friends and himself eats any food without giving thereof to his friends,
is said to eat virulent poison. As regards water and Payasa and flour of
fried barley and curds and ghee and honey, one should never, after
drinking or eating these, offer the remnants thereof to others. One
should never, O chief of men, eat any food doubtingly. [475] One desirous
of food should never drink curds at the conclusion of a meal. After the
meal is finished, one should wash one's mouth and face with the (right)
hand only, and taking a little water should then dip the toe of the right
foot in it. After washing, one should touch the crown of one's head with
the (right) hand. With concentrated attention, one should next touch
fire. The man who knows how to observe all these ordinances with care,
succeeds in attaining to the foremost place among his kinsmen. One
should, after finishing one's meals, with one's nose and eyes and ears
and navel and both hands wash with water. One should not, however, keep
one's hands wet. Between the tip and the root of the thumb is situate the
sacred Tirtha known by the name of Brahma. On the back of the little
finger, it is said, is situate the Deva-tirtha. The intervening space
between the thumb and the forefinger, O Bharata, should be used for
discharging the Pitri rites, after touching water according to the
ordinance. [476] One should never indulge in other people's calumny. Nor
should one ever utter anything that is disagreeable. The man that desires
his own good should never seek to provoke against himself the wrath of
others. One should never seek to converse with a person that has fallen
away from his order. The very sight of such a person should be avoided.
One should never come in contact with a fallen person. By avoiding such
contact one succeeds in attaining to a long life. One should never
indulge in sexual congress at day-time. Nor should one have congress with
a maiden, nor with a harlot nor with a barren woman. One should never
have congress with a woman that has not bathed after the expiry of her
functional period. By avoiding such acts one succeeds in attaining to a
long life. After washing the several limbs directed, in view of religious
acts, one should wash one's lips thrice, and once more twice. By doing
this, one becomes purified and fit for religious acts. The several organs
of sense should each be washed once, and water should also be sprinkled
over the whole body. Having done this, one should go through the worship
of the Pitris and the deities, agreeably with the ordinances of the
Vedas. Listen to me, O thou of Kuru's race, as I tell thee what
purification is cleansing and beneficial for a Brahmana. Before beginning
to eat and after finishing the meal, and in all acts requiring
purification, the Brahmana should perform the achamana with water placed
on the limb called the Brahmatirtha. [477] After ejecting any matter from
the throat or spitting, one should wash one's mouth before one can become
pure. A kinsman who happens to be old, or a friend who happens to be
poor, should be established in one's house and his comforts looked after
as if he were a member of the family. By doing this, one succeeds in
acquiring both fame and long life. The establishment of pigeons in one's
house is fraught with blessedness, as also of parrots both male and
female. If female these taken to one's abode, they succeed in dispelling
calamity. The same is the case with cockroaches, If fireflies and
vultures and wood-pigeons and bees enter a house or seek residence in it,
acts of propitiating the deities should be performed. These are creatures
of evil omen, as also ospreys. One should never divulge the secrets of
high-souled men; one should never have sexual congress with a forbidden
woman. Nor should one ever have such congress with the spouse of a king
or with women that are the friends of queens. One should never cultivate
intimacy with physicians, or with children, or with persons that are old,
or with one's servants, O Yudhishthira. One should always provide for
friends, for Brahmanas, and for such as seek one's protection. By doing
this, O king, one acquires a long life. The man of wisdom should reside
in such a house as has been constructed with the aid of a Brahmana and an
engineer skilled in his profession, if indeed, O king, he desires his own
good. [478] One should not, O king, sleep at the evening twilight. Nor
should one study at such an hour for acquiring any branch of knowledge.
The man of intelligence should never eat also at such an hour. By acting
in this way one acquires a long life. One should never perform any act in
honour of the Pitris at night time. One should not deck one's person
after finishing one's meals. One should bathe at night, if one desires
one's own advancement. One should also, O Bharata, always abstain from
the flour of fried barley at night. The remnants of food and drink, as
also the flowers with which one has worshipped the deities, should never
be used. Inviting a guest at night, one should never, with excessive
courtesy, force him to eat to the point of gratification. Nor should one
eat oneself to the point of gratification, at night. One should not slay
a bird (for eating it), especially after having fed it. [479] One
possessed of wisdom should wed a maiden born in a high family, endued
with auspicious indications, and of full age. Begetting children upon her
and thus perpetuating one's race by that means, one should make over
one's sons to a good preceptor for acquiring general knowledge, O
Bharata, as also a knowledge of the especial customs of the family, O
monarch. The daughters that one may beget should be bestowed upon youths
of respectable families, that are again possessed of intelligence. Sons
should also be established and a portion of the family inheritance, given
to them, O Bharata, as their provision. One should bathe by dipping one's
head in water before one sits down to perform any act in honour of the
Pitris of the deities. One should never perform a Sraddha under the
constellation of one's nativity. No Sraddha should be performed under any
of the Bhadrapadas (prior or later), nor under the constellation
Krittika, O Bharata. The Sraddha should never be performed under any of
those constellations that are regarded as fierce (such as Aslesha, etc )
and any of those that, upon calculation, seem to be hostile. Indeed, in
this respect, all these constellations should be avoided which are
forbidden in treatises on astrology. One should sit facing either the
east or the north while undergoing a shave at the hands of the barber. By
so doing, O great king, one succeeds in acquiring a long life. One should
never indulge in other people's calumny or self-reproach, for, O chief of
the Bharatas, it is said that calumny is sinful, whether of others or of
oneself. In wedding, one should avoid a woman that is deficient of any
limb. A maiden too, if such, should also be avoided. A woman of the same
Pravaras should also be avoided; as also one that has any malformation;
as also one that has been born in the race to which one's mother
belongs. [480] One possessed of wisdom should never have sexual congress
with a woman that is old, or one that has abandoned the domestic mode of
life for entering the forest mode, or one that is true to her lord, or
one whose organs of generation are not healthy or well-formed. [481] It
behoveth thee not to wed a woman that is of a yellow complexion, or one
that is afflicted with leprosy, or one born in a family in which there
has been epilepsy, or one that is low in birth and habits, or one that is
born in a family in which the disease called Switra (leprosy) has
appeared, or one belonging by birth to a race in which there are early
deaths. Only that maiden who is endued with auspicious indications, and
who is accomplished for qualifications of diverse kinds, who is agreeable
and handsome, should be wedded. One should wed, O Yudhishthira, in a
family that is higher or at least equal to one's own. One who is desirous
of one's own prosperity, should never wed a woman that is of an inferior
order or that has fallen away from the order of her birth. Carefully
igniting the fire, one should accomplish all those acts which have been
ordained and declared in the Vedas or by the Brahmanas. [482] One should
never seek to injure women. Spouses should always be protected. Malice
always shortens life. Hence, one should always abstain from cherishing
malice. Sleep at day-time shortens life. To sleep after the sun has risen
shortens life. They who sleep at any of the twilights, or at nightfall or
who go to sleep in a state of impurity, have their lives shortened.
Adultery always shortens life. One should not remain in a state of
impurity after shaving. [483] One should, O Bharata, carefully abstain
from studying or reciting the Vedas, and eating, and bathing, at
eventide. When the evening twilight comes, one should collect one's
senses for meditation, without doing any act. One should, O king, bathe
and then worship the Brahmanas. Indeed, one should bathe before
worshipping the deities and reverentially saluting the preceptor. One
should never go to a sacrifice unless invited. Indeed, one may go there
without an invitation if one wishes only to see how the sacrifice is
conducted. If one goes to a sacrifice (for any other purpose) without an
invitation and if one does not, on that account, receive proper worship
from the sacrificer, one's life becomes shortened. One should never go
alone on a journey to foreign parts. Nor should one ever proceed alone to
any place at night. Before evening comes, one should come back to one's
house and remain within it. One should always obey the commands of one's
mother and father and preceptor, without at all judging whether those
commands are beneficial or otherwise. One should, O king, attend with
great care to the Vedas and the science of arms. Do then, O king,
carefully attend to the practice of riding an elephant, a steed, and a
war-chariot. The man who attends to these with care succeeds in attaining
to happiness. Such a king succeeds in becoming unconquerable by foes, and
sway his servants and kinsmen without any of them being able to get the
better of him. The king that attains to such a position and that
carefully attends to the duty of protecting his subjects, has never to
incur any loss. Thou shouldst acquire, O king, the science of reasoning,
as also the science of words, the science of the Gandharvas, and the four
and sixty branches of knowledge known by the name of Kala. One should
every day hear the Puranas and the Itihasas and all the other narratives
that exist, as also the life-stories of all high-souled personages. When
one's spouse passes through functional period, one should never have
congress with her, nor even summon her for conversation. The man endued
with wisdom may accept her companionship on the fourth day after the bath
of purification. If one indulges in congress on the fifth day from the
first appearance of the functional operation, one gets a daughter. By
indulging in congress on the sixth day, one happens to have a son. The
man of wisdom should in the matter of congress, attend to this rule
(about odd and even days). Kinsmen and relatives by marriage and friends
should all be treated with respect. One should, according to the best of
one's power, adore the deities in sacrifices, giving away diverse kinds
of articles as sacrificial Dakshina. After the period ordained for the
domestic mode of life has been passed, one should, O king, enter the life
of a forest recluse. I have thus told thee all the indications, in brief,
of persons who succeed in living long. [484] What remains untold by me
should be heard by thee from the mouths of persons well-versed in the
three Vedas, O Yudhishthira. Thou shouldst know that conduct is the root
of prosperity. Conduct is the enhancer of fame. It is conduct that
prolongs life. It is conduct that destroys all calamities and evils.
Conduct has been said to be superior to all the branches of knowledge. It
is conduct that begets righteousness, and it is righteousness that
prolongs life. Conduct is productive of fame, of long life, and of
heaven. Conduct is the most efficacious rite of propitiating the deities
(for bringing about auspiciousness of every kind). The Self-born Brahman
himself has said that one should show compassion unto all orders of
men.'" [485]



SECTION CV

"Yudhishthira said, 'Tell me, O chief of Bharata's race, how the eldest
brother should behave towards his younger brothers and how the younger
brothers should behave towards their eldest brother.'

"Bhishma said, 'Do thou, O son, always behave towards thy younger
brothers as their eldest brother should. Thou art always the eldest of
all these thy brothers. That high conduct which the preceptor should
always adopt towards his disciples should be adopted by thee towards thy
younger brothers. If the preceptor happens to be unendued with wisdom,
the disciple cannot possibly behave towards him in a respectful or proper
way. If the preceptor happens to be possessed of purity and highness of
conduct, the disciple also succeeds in attaining to conduct of the same
kind, O Bharata. The eldest brother should at times be blind to the acts
of his younger brothers, and though possessed of wisdom should at times
act as if he does not understand their acts. If the younger brothers be
guilty of any transgression, the eldest brother should correct them by
indirect ways and means. If there be good understanding among brothers
and if the eldest brother seek to correct his younger brothers by direct
or ostensible means, persons that are enemies, O son of Kunti, that are
afflicted with sorrow at the sight of such good understanding and who,
therefore, always seek to bring about a disunion, set themselves to
disunite the brothers and cause dissension among them. It is the eldest
brother that enhances the prosperity of the family or destroys it
entirely. If the eldest brother happens to be unendued with sense and
wicked in behaviour, he brings about the destruction of the whole family.
The eldest brother who injures his younger brothers ceases to be regarded
as the eldest and forfeits his share in the family property and deserves
to be checked by the king. That man who acts deceitfully, has, without
doubt, to go to regions of grief and every kind of evil. The birth of
such a person serves no useful purpose even as the flowers of the
cane. [486] That family in which a sinful person takes birth becomes
subject to every evil. Such a person brings about infamy, and all the
good acts of the family disappear. Such among the brothers as are wedded
to evil acts forfeit their shares of the family property. In such a case;
the eldest brother may appropriate the whole Yautuka property without
giving any portion thereof to his younger brothers. If the eldest brother
makes any acquisition, without using the paternal property and by going
to a distant place he may appropriate for his own use, such acquisitions,
without giving any share thereof to his younger brothers. If unseparated
brothers desire (during the lifetime of their father) to portion the
family property, the father should give equal shares unto all his sons.
If the eldest brother happens to be of sinful acts and undistinguished by
accomplishments of any kind he may be disregarded by his younger
brothers. If the wife or the younger brother happens to be sinful, her or
his good must still be looked after. Persons conversant with the efficacy
of righteousness say that righteousness is the highest good. The
Upadhyaya is superior to even ten Acharyas. The sire is equal to ten
Upadhyayas. The mother is equal to ten sires or even the whole earth.
There is no senior equal to the mother Verily, she transcends all in
respect of the reverence due to her. [487] It is for this reason that
people regard the mother to deserve so much reverence. After the father
has ceased to breathe, O Bharata, the eldest brother should be regarded
as the father. It is the eldest brother who should assign unto them their
means of support and protect and cherish them. All the younger brothers
should bow to him and obey his authority. Indeed, they should live in
dependence upon him even as they did upon their father while he was
alive. So far as the body is concerned, O Bharata, it is the father and
the mother that create it. That birth, however, which the Acharya
ordains, is regarded as the true birth, that is, besides, really unfading
and immortal. The eldest sister, O chief of Bharata's race, is like unto
the mother The wife of the eldest brother also is like unto the mother,
for the younger brother, in infancy, receives, suck from her.'" [488]



SECTION CVI

"Yudhishthira said, 'The disposition is seen, O grandsire, in all the
orders of men, including the very Mlechchhas, of observing fasts. The
reason, however, of this is not known to us. It has been heard by us that
only Brahmanas and Kshatriyas should observe the vow of fasts. How, O
grandsire, are the other orders to be taken as earning any merit by the
observance of fasts? How have vows and fasts come to be observed by
persons of all orders, O king? What is that end to which one devoted to
the observance of fasts attains? It has been said that fasts are highly
meritorious and that fasts are a great refuge. O prince of men, what is
the fruit that is earned in this world by the man that observe fasts? By
what means is one cleansed of one's sins? By what means doth one acquire
righteousness? By what means, O best of the Bharatas, doth one succeed in
acquiring heaven and merit? After having observed a fast, what should one
give away, O king? O, tell me, what those duties are by which one may
succeed in obtaining such objects as lead to happiness?'

"Vaisampayana continued, 'Unto Kunti's son by the deity of Dharma, who
was conversant with every duty and who said so unto him, Santanu's son,
Bhishma, who was acquainted with every duty, answered in the following
words.'

"Bhishma, said, 'In former days, O king, I heard of these high merits, O
chief of Bharata's race, as attaching to the observance of fasts
according to the ordinance, I had, O Bharata, asked the Rishi Angiras of
high ascetic merit, the very same questions which thou hast asked me
today. Questioned by me thus, the illustrious Rishi, who sprang from the
sacrificial fire, answered me even thus in respect of the observance of
fasts according to the ordinance.'

"Angiras said, 'As regards Brahmanas and Kshatriyas, fasts for three
nights at a stretch are ordained for them, O delighter of the Kurus.
Indeed, O chief of men, a fast for one night, for two nights, and for
three nights, may be observed by them. (They should never go beyond three
nights). As regards Vaisyas and Sudras, the duration of fasts prescribed
for them is a single night. If, from folly, they observe fasts for two or
three nights, such fasts never lead to their advancement. Indeed, for
Vaisyas and Sudras, fasts for two nights have been ordained (on certain
special occasions). Fasts for three nights, however, have not been laid
down for them by persons conversant with and observant of duties. That
man of wisdom who, with his senses and soul under control, O Bharata,
fasts, by abstaining from one of the two meals, on the fifth and the
sixth days of the moon as also on the day of the full moon, becomes
endured with forgiveness and beauty of person and conversance with the
scriptures. Such a person never becomes childless and poor. He who
performs sacrifices for adoring the deities on the fifth and sixth days
of the moon, transcends all the members of his family and succeeds in
feeding a large number of Brahmanas. He who observes fasts on the eighth
and the fourteenth days of the dark fortnight, becomes freed from
maladies of every kind and possessed of great energy. The man who
abstains from one meal every day throughout the month called Margasirsha,
should, with reverence and devotion, feed a number of Brahmanas. By so
doing he becomes freed from all his sins. Such a man becomes endued with
prosperity, and all kinds of grain become his. He becomes endued with
energy. In fact, such a person reaps an abundance of harvest from his
fields, acquires great wealth and much corn. That man, O son of Kunti,
who passes the whole month of Pausha, abstaining every day from one of
two meals, becomes endued with good fortune and agreeable features and
great fame. He who passes the whole month of Magha, abstaining every day
from one of the two meals, takes birth in a high family and attains to a
position of eminence among his kinsmen. He who passes the whole month of
Bhagadaivata, confining himself every day to only one meal becomes a
favourite with women who, indeed, readily own his sway. He who passes the
whole of the month of Chaitra, confining himself every day to one meal,
takes birth in a high family and becomes rich in gold, gems, and pearls.
The person, whether male or female, who passes the month of Vaisakha,
confining himself or herself every day to one meal, and keeping his or
her senses under control, succeeds in attaining to a position of eminence
among kinsmen. The person who passes the month of Jyaishtha confining
himself every day to one meal a day, succeeds in attaining to a position
of eminence and great wealth. If a woman, she reaps the same reward. He
who passes the month of Ashadha confining himself to one meal a day and
with senses steadily concentrated upon his duties, becomes possessed of
much corn, great wealth, and a large progeny. He who passes the month of
Sravana, confining himself to one meal a day, receives the honours of
Abhisheka wherever he may happen to reside, and attains to a position of
eminence among kinsmen whom he supports. That man who confines himself to
only one meal a day for the whole month of Proshthapada, becomes endued
with great wealth and attains, to swelling and durable affluence. The man
who passes the month of Aswin, confining himself to one meal a day,
becomes pure in soul and body, possessed of animals and vehicles in
abundance, and a large progeny. He who passes the month of Kartika,
confining himself to one meal every day, becomes possessed of heroism,
many spouses, and great fame. I have now told thee, O chief of men what
the fruits are that are obtained by men by observing fasts for the two
and ten months in detail. Listen now, O king, to me as I tell thee what
the rules are in respect of each of the lunar days. The man who,
abstaining from it every day, takes rice at the expiration of every
fortnight, becomes possessed of a great many kine, a large progeny, and a
long life. He who observes a fast for three nights every month and
conducts himself thus for two and ten years, attains to a position of
supremacy among his kinsmen and associates, without a rival to contest
his claim and without any anxiety caused by any one endeavouring to rise
to the same height. These rules that I speak of, O chief of Bharata's
race, should be observed for two and ten years. Let the inclination be
manifested towards it. That man who eats once in the forenoon and once
after evening and abstains from drinking (or eating anything) in the
interval, and who observes compassion, towards all creatures and pours
libations of clarified butter on his sacred fire every day, attains to
success, O king, in six years. There is no doubt in this. Such a man
earns the merit that attaches to the performance of the Agnishtoma
sacrifice. Endued with merit and freed from every kind of stain, he
attains to the region of the Apsaras that echo with the sound of songs
and dance, and passes his days in the company of a thousand damsels of
great beauty. He rides on a car of the complexion of melted gold and
receives high honours in the region of Brahma. After the exhaustion of
that merit such a person comes back to earth and attains to pre-eminence
of position. That man who passes one whole year, confining himself every
day to only one meal, attains to the merit of the Atiratra sacrifice. He
ascends to heaven after death and receives great honours there. Upon the
exhaustion of that merit he returns to earth and attains to a position of
eminence. He who passes one whole year observing fasts for three days in
succession and taking food on every fourth day, and abstaining from
injury from every kind adheres to truthfulness of speech and keeps his
senses under control, attains to the merit of the Vajapeya sacrifice.
Such a person ascends to heaven after death and receives high honours
there. That man, O son of Kunti, who passes a whole year observing fasts
for five days and taking food on only the sixth day, acquires the merit
of the Horse-sacrifice. The chariot he rides is drawn by Chakravakas.
Such a man enjoys every kind of happiness in heaven for full forty
thousand years. He who passes a whole year observing fasts for seven days
and taking food on only every eighth day, acquires the merit of the
Gavamaya sacrifice. The chariot he rides is drawn by swans and cranes.
Such a person enjoys all kinds of happiness in Heaven for fifty thousand
years. He who passes a whole year, O king, eating only at intervals of a
fortnight, acquires the merit of a continuous fast for six months. This
has been said by the illustrious Angiras himself. Such a man dwells in
heaven for sixty thousand years. He is roused every morning from his bed
by the sweet notes of Vinas and Vallakis and flutes, O king. He who
passes a whole year, drinking only a little water at the expiration of
every month, acquires, O monarch, the merit of the Viswajit sacrifice.
Such a man rides a chariot drawn by lions and tigers. He dwells in heaven
for seventy thousand years in the enjoyment of every kind of happiness.
No fast for more than a month, O chief of men, has been ordained. Even
this, O son of Pritha, is the ordinance in respect of fasts that has been
declared by sages conversant with duties. That man who, unafflicted by
disease and free from every malady, observes a fast, verily acquires, at
every step the merits that attach to Sacrifices. Such a man ascends to
Heaven on a car drawn by swans. Endued with puissance, he enjoys every
kind of happiness in heaven for a hundred years. A hundred Apsaras of the
most beautiful features wait upon and sport with him. He is roused from
his bed every morning by the sound of the Kanchis and the Nupuras of
those damsels. [489] Such a person rides on a car drawn by a thousand
swans. Dwelling, again, in a region teeming with hundreds of the most
beautiful damsels, he passes his time in great joy. The person who is
desirous of heaven does not like the accession of strength when he
becomes weak, or the cure of wounds when he is wounded, or the
administration of healing drugs when he is ill, or soothing by others
when he is angry, or the mitigation, by the expenditure of wealth, of
sorrows caused by poverty, Leaving this world where he suffers only
privations of every kind, he proceeds to heaven and rides on cars adorned
with gold, his person embellished with ornaments of every kind. There, in
the midst of hundreds of beautiful damsels, he enjoys all kinds of
pleasure and happiness, cleansed of every sin. Indeed, abstaining from
food and enjoyments in this world, he takes leave of this body and
ascends to heaven as the fruit of his penances. There, freed from all his
sins, health and happiness become his and whatever wishes arise in his
mind become crowned with fruition. Such a person rides on a celestial car
of golden complexion, of the effulgence of the morning sun, set with
pearls and lapis lazuli, resounding with the music of Vinas and Murajas,
adorned with banners and lamps, and echoing with the tinkle of celestial
bells, such a person enjoys all kinds of happiness in heaven for as many
years as there are pores in his body. There is no Sastra superior to the
Veda. There is no person more worthy of reverence than the mother. There
is no acquisition superior to that of Righteousness, and no penance
superior to fast. There is nothing, more sacred, in heaven or earth, than
Brahmanas. After the same manner there is no penance that is superior to
the observance of fasts. It was by fasts that the deities have succeeded
in becoming denizens of heaven. It is by fasts that the Rishis have
attained to high success. Viswamitra passed a thousand celestial years,
confining himself every day to only one meal, and as the consequence
thereof attained to the status of a Brahmana. Chyavana and Jamadagni and
Vasishtha and Gautama and Bhrigu--all these great Rishis endued with the
virtue of forgiveness, have attained to heaven through observance of
fasts. In former days Angiras declared so unto the great Rishis. The man
who teaches another the merit of fasts have never to suffer any kind of
misery. The ordinances about fasts, in their due order, O son of Kunti,
have flowed from the great Rishi Angiras. The man who daily reads these
ordinances or hears them read, becomes freed from sins of every kind. Not
only is such a person freed from every calamity, but his mind becomes
incapable of being touched by any kind of fault. Such a person succeeds
in understanding the sounds of all creatures other than human, and
acquiring eternal fame, become foremost of his species.'"



SECTION CVII

"Yudhishthira said, 'O high-souled grandsire, thou hast duly discoursed
to us on the subject of Sacrifices, including the merits in detail that
attach to them both here and hereafter. It should be remembered, however,
O grandsire, that Sacrifices are incapable of being performed, by people
that are poor, for these require a large store of diverse kinds of
articles. Indeed, O grandsire, the merit attaching to Sacrifices can be
acquired by only kings and princes. That merit is incapable of being
acquired by those that are destitute of wealth and divested of ability
and that live alone and are helpless. Do thou tell us, O grandsire, what
the ordinances are in respect of those acts that are fraught with merit
equal to what attaches to sacrifices and which, therefore, are capable of
being performed by persons destitute of means.' [490]

"Bhishma said, 'Listen, O Yudhishthira! Those ordinances that I have told
thee of,--those, viz., that were first promulgated by the great Rishi
Angiras, and that have reference to meritorious facts for their
soul,--are regarded as equal to Sacrifices (in respect of the fruits they
bring about both here and hereafter). That man who takes one meal in the
forenoon and one at night, without taking any food or drink during the
interval, and who observes this regulations for a period of six years in
succession, abstaining all the while from injuring any creature and
regularly pouring libations on his sacred fire every day, attains,
without doubt, to success. Such a man acquires hereafter a car of the
complexion of heated gold, and attains to a residence, for millions of
years, in the region of Prajapati, in the company of celestial damsels,
that ever echoes with the sound of music and dance, and blazes with the
effulgence of fire. He who passes three years, confining himself every
day to one meal and abstaining all the while from congress with any other
woman save his own wedded wife, attains to the merit of the Agnishtoma
sacrifice, Such a man is regarded as having performed a Sacrifice, with
plenty of gifts in gold, that is dear to Vasava himself. By practising
truthfulness of speech, making gifts, reverencing the Brahmanas, avoiding
malice, becoming forgiving and self-restrained, and conquering wrath, a
man attains to the highest end. Riding on a car of the complexion of
white clouds that is drawn by swans, he lives, for millions and million
of years, in the company of Apsaras. Fasting for a whole day and eating
only one meal on the second day, he who pours libations upon his sacred
fire for the period of a whole year,--verily, he who observes such a fast
and attends every day to his fire and rises every day from bed before
sunrise, attains to the merit of the Agnishtoma sacrifice. Such a man
acquires a car drawn by swans and cranes. Surrounded by the most
beautiful damsels, he resides in the region of Indra. That man who eats
only one meal every third day, and pours libations every day on his
sacred fire for a period of a whole year,--indeed, he who thus attends to
his fire every day and wakes up from sleep every morning before the sun
is up, attains to the high merit of the Atiratra sacrifice. He acquires a
car drawn by peacocks and swans and cranes. Proceeding to the region of
the seven (celestial) Rishis, he takes up his residence there, surrounded
by Apsaras of great beauty. It is well-known that such residence lasts
for full three Padmas of years. [491] Fasting for three days in
succession, he who takes only one meal every fourth day, and pours
libations every day on his sacred fire, acquires the high merit of the
Vajapeya sacrifice. The car he ac-quires is graced by celestial damsels
of great beauty that have Indra for their father. He resides in the
region of Indra for millions and millions of years and experiences great
happiness by witnessing the sports of the chief of the deities. Fasting
for four days in succession, he who eats only one meal every fifth day,
and pours libations on the sacred fire every day for the period of a
whole year, and who lives without cupidity, telling the truth,
reverencing the Brahmanas, abstaining from every kind of injury, and
avoiding malice and sin, acquires the merit of the Vajapeya sacrifice.
The car he rides is made of gold and drawn by swans and endued with the
effulgence of many suns rising together. He acquires, a palatial mansion
of pure white. He lives there in great happiness for full one and fifty
Padmas of years. [492] Fasting for five days, he who takes food on only
the sixth day, and pours libations on his sacred fire every day for a
whole year, and who performs three ablutions in course of the day for
purifying himself and saying his prayers and doing his worship, and who
leads a life of Brahmacharya, divested of malice in his conduct, acquires
the merit of the Gomedha sacrifice. He acquires an excellent car adorned
with pure gold, possessed of the effulgence of a blazing fire and drawn
by swans and peacocks. He sleeps on the lap of Apsaras and is awakened
every morning by the melodious tinkle of Nupuras and Kanchis. He leads
such a life of happiness for ten thousand million years and three
thousand million besides and eight and ten Padmas and two Patakas. [493]
Such a man resides also, honoured by all, in the region of Brahma for as
many years as there are hairs on the bodies of hundreds of bears. Fasting
for six days, he who eats only one meal every seventh day and pours
libations on the sacred fire every day, for a full year, restraining
speech all the while and observing the vow of Brahmacharya, and
abstaining from the use of flowers and unguents and honey and meat,
attains to the region of the Maruts and of India. Crowned with the
fruition of every desire as it springs up in the mind, he is waited upon
and adored by celestial damsels. He acquires the merits of a sacrifice in
which abundance of gold is given away. Proceeding to the regions named,
he lives there for countless years in the greatest happiness [494]. He who
shows forgiveness to all and fasting for seven days eats on every eighth
day for a whole year, and, pouring libations every day on the sacred
fire, adores the deities regularly, acquires the high merits of the
Paundarika sacrifice. The car he rides is of a colour like that of the
lotus. Without doubt, such a man acquires also a large number of damsels,
possessed of youth and beauty, some having complexions that are dark,
some with complexions like that of gold, and some that are Syamas, whose
looks and attitudes are of the most agreeable kind. He who fasts for
eight days and takes only one meal on every ninth day for a whole year,
and pours libations on the sacred fire every day, acquires the high
merits of a thousand Horse-sacrifices. The car he rides in Heaven is as
beautiful as a lotus. He always makes his journeys on that car,
accompanied by the daughters of Rudra adorned with celestial garlands and
endued with the effulgence of the midday sun or the fires of blazing
flames. Attaining to the regions of Rudra, he lives there in great
happiness for countless years. He who fasts for nine days and takes only
one meal every tenth day for a whole year, and pours libations on his
sacred fire every day, acquires the high merit of a thousand
Horse-sacrifices, and attains to the companionship of Brahmanas'
daughters endued with beauty capable of charming the hearts of all
creatures. These damsels, possessed of such beauty, and some of them
possessed of complexion like that of the lotus and some like that of the
same flower of the blue variety, always keep him in joy [495]. He acquires
a beautiful vehicle, that moves in beautiful circles and that looks like
the dense cloud called Avarta, verily, it may be said to resemble also an
ocean-wave. That vehicle resounds with the constant tinkle of rows of
pearls and gems, and the melodious blare of conchs, and is adorned with
columns made of crystals and diamonds, as also with an altar constructed
of the same minerals. He makes his journeys on such a car, drawn by swans
and cranes and lives for millions and millions of years in great
happiness in heaven. He who fasts for ten days and eats only ghee on
every eleventh day for a whole year and pours libations on his sacred
fire every day, who never, in word or thought, covets the companionship
of other people's wives and who never utters an untruth even for the sake
of his mother and father, succeeds in beholding Mahadeva of great
puissance seated on his car. Such a person acquires the high merit of a
thousand Horse-sacrifices. He beholds the car of the Self-born Brahman
himself approach for taking him on it. He rides in it, accompanied by
celestial damsels possessed of great beauty, and complexion as effulgent
as that of pure gold. Endued with the blazing splendour of the Yoga-fire,
he lives for countless years in a celestial mansion in heaven, full of
every happiness. For those countless years he experiences the joy of
bending his head in reverence unto Rudra adored by deities and Danavas.
Such a person obtains every day the sight of the great deity. That man
who having fasted for eleven days eats only a little ghee on the twelfth,
and observes this conduct for a whole year, succeeds in obtaining the
merits attaching to all the sacrifices. The car he rides in is possessed
of the effulgence of a dozen suns. Adorned with gems and pearls and
corals of great value, embellished with rows of swans and snakes and of
peacocks and Chakravakas uttering their melodious notes, and beautified
with large domes, is the residence to which he attains in the region of
Brahman. That abode, O king, is always filled with men and women (who
wait upon him for service). Even this is what the highly blessed Rishi
Angiras, conversant with every duty, said (regarding the fruits of such a
fast). That man who having fasted for twelve days eats a little ghee on
the thirteenth, and bears himself in this way for a whole year, succeeds
in attaining to the merits of the divine sacrifice. Such a man obtains a
car of the complexion of the newly-blown lotus, adorned with pure gold
and heaps of jewels and gems. He proceeds to the region of the Maruts
that teem with celestial damsels, that are adorned with every kind of
celestial ornament, that are redolent with celestial perfumes, and that
contain every element of felicity. The number of years he resides in
those happy regions is countless [496]. Soothed with the sound of music
and the melodious voice of Gandharvas and the sounds and blare of drums
and Panavas, he is constantly gladdened by celestial damsels of great
beauty. That man who having fasted for thirteen days eats a little ghee
on the fourteenth day, and bears himself in this way for a full year,
obtains the merits of the Mahamedha sacrifice. [497] Celestial damsels of
indescribable beauty, and whose age cannot be guessed for they are for
ever young in appearance, adorned with every ornament and with armlets of
blazing effulgence, wait upon him with many cars and follow him in his
journeys. He is waked every morning from his bed by the melodious voice
of swans, the tinkle of Nupuras, and the highly agreeable jingle of
Kanchis. Verily, he resides in a superior abode, waited upon by such
celestial damsels, for years as countless as the sands on the shores of
Ganga. That man who, keeping his senses under control, fasts for a
fortnight and takes only one meal on the sixteenth day, and bears himself
in this way for a whole year, pouring libations every day on his sacred
fire, acquires the high merits that attach to a thousand Rajasuya
sacrifices. The car he rides in is possessed of great beauty and is drawn
by swans and peacocks. Riding in such a vehicle, that is, besides,
adorned with garlands of pearls and the purest gold and graced with
bevies of celestial damsels decked with ornaments of every kind, having
one column and four arches and seven altars exceedingly auspicious,
endued with thousands of banners and echoing with the sound of music,
celestial and of celestial attributes, embellished with gems and pearls
and corals, and possessed of the effulgence of lightning, such a man
lives in heaven for a thousand Yugas, having elephants and rhinoceroses
for dragging that vehicle of his. That man who having fasted for fifteen
days takes one meal on the sixteenth day and bears himself in this way
for one whole year, acquires the merits attaching to the Soma sacrifice.
Proceeding to Heaven he lives in the company of Soma's daughters. His
body fragrant with unguents whose perfumes are as sweet as those of Soma
himself, he acquires the power of transporting himself immediately to any
place he likes. Seated on his car he is waited upon by damsels of the
most beautiful features and agreeable manners, and commands all articles
of enjoyment. The period for which he enjoys such happiness consists of
countless years. [498] That man who having fasted for sixteen days eats a
little ghee on the seventeenth day and bears himself in this way for a
whole year, pouring libations every day on his sacred fire, proceeds to
the regions of Varuna and Indra, and Rudra and the Maruts and Usanas and
Brahman himself. There he is waited upon by celestial damsels and obtains
a sight of the celestial Rishi called Bhurbhuva and grasps the whole
universe in his ken. The daughters of the deity of the deities gladden
him there. Those damsels, of agreeable manners and adorned with every
ornament, are capable of assuming two and thirty forms. As long as the
Sun and the Moon move in firmament, so long does that man of wisdom
reside in those regions of felicity, subsisting upon the succulence of
ambrosia and nectar. That man who having fasted for seventeen days eats
only one meal on the eighteenth day, and bears himself in this way for a
whole year, succeeds in grasping the seven regions, of which the universe
consist, in his ken. While performing his journeys on his car he is
always followed by a large train of cars producing the most agreeable
rattle and ridden by celestial damsels blazing with ornament and beauty.
Enjoying the greatest happiness, the vehicle he rides in is celestial and
endued with the greatest beauty. It is drawn by lions and tigers, and
produces a rattle as deep as the sound of the clouds. He lives in such
felicity for a thousand Kalpas subsisting upon the succulence of ambrosia
that is as sweet as nectar itself. That man who having fasted for
eighteen days eats only one meal on the nineteenth day and bears himself
in this way for a full year, succeeds in grasping within his ken all the
seven regions of which the universe consists. The region to which he
attains is inhabited by diverse tribes, of Apsaras and resounds with the
melodious voice of Gandharvas. The car he rides in is possessed of the
effulgence of the sun. His heart being freed from every anxiety, he is
waited upon by the foremost of celestial damsels. Decked with celestial
garlands, and possessed of beauty of form, he lives in such happiness for
millions and millions of years. That man who having fasted for nineteen
days eats only one meal on every twentieth day and bears himself in this
way for a full year, adhering all the while to truthfulness of speech and
to the observance of other (excellent) rituals, abstaining also from
meat, leading the life of a Brahmacharin, and devoted to the good of all
creatures, attains to the extensive legions, of great happiness,
belonging to the Adityas. While performing his journeys on his own car,
he is followed by a large train of cars ridden by Gandharvas and Apsaras
decked with celestial garlands and unguents. That man who having fasted
for twenty days takes a single meal on the twenty-first day and bears
himself in this way for a full year, pouring libations every day on his
sacred fire, attains to the regions of Usanas and Sakra, of the Aswins
and the Maruts, and resides there in uninterrupted happiness of great
measure. Unacquainted with sorrow of every kind, he rides in the foremost
of cars for making his journeys, and waited upon by the foremost of
celestials, damsels, and possessed of puissance, he sports in joy like a
celestial himself. That man who having fasted for one and twenty days
takes a single meal on the twenty-second day and bears himself in this
way for a full year, pouring libations on his sacred fire every day,
abstaining from injuring any creature, adhering to truthfulness of
speech, and freed from malice attains to the regions of the Vasus and
becomes endued with effulgence of the sun. Possessed of the power of
going everywhere at will, subsisting upon nectar, and riding in the
foremost of cars, his person decked with celestial ornaments, he sports
in joy in the company of celestial damsels. That man who having fasted
for two and twenty days takes a single meal on the twenty-third day and
bears himself in this way for a full year, thus regulating his diet and
keeping his senses under control, attains to the regions of the deity of
Wind, of Usanas, and of Rudra. Capable of going every where at will and
always roving at will, he is worshipped by diverse tribes of Apsaras.
Riding in the foremost of cars and his person decked with celestial
ornaments, he sports for countless years in great felicity in the company
of celestial damsels. That man who having fasted for three and twenty
days eats a little ghee on the twenty-fourth day, and bears himself in
this way for a full year, pouring libations on his sacred fire, resides
for countless years in great happiness in the regions of the Adityas, his
person decked with celestial robes and garlands and celestial perfumes
and unguents. Riding in an excellent car made of gold and possessed of
great beauty and drawn by swans, he sports in joy in the company of
thousands and thousands of celestial damsels. That man who having fasted
for four and twenty days eats a single meal on the twenty-fifth day and
bears himself thus for a full year, succeeds in obtaining a car of the
foremost kind, full of every article of enjoyment. He is followed in his
journeys by a large train of cars drawn by lions and tigers, and
producing a rattle as deep as the roar of the clouds ridden by celestial
damsels, and all made of pure gold and possessed of great beauty. Himself
riding on an excellent celestial car possessed of great beauty, he
resides in those regions for a thousand Kalpas, in the company of
hundreds of celestial damsels, and subsisting upon the succulence of
ambrosia that is sweet as nectar itself. That man who having fasted for
five and twenty days eats only one meal on the twenty-sixth day, and
bears himself thus for a full year in the observance of such a regulation
in respect of diet, keeping his senses under control, freed from
attachment (to worldly objects), and pouring libations every day on his
sacred fire,--that blessed man,--worshipped by the Apsaras, attains to
the regions of the seven Maruts and of the Vasus. When performing his
journeys he is followed by a large train of cars made of excellent
crystal and adorned with all kinds of gems, and ridden by Gandharvas and
Apsaras who show him every honour. He resides in those regions, in
enjoyment of such felicity, and endued with celestial energy, for two
thousand Yugas. That man who having fasted for six and twenty days eats a
single meal on the twenty-seventh day and bears himself in this way for a
full year, pouring libations every day on his sacred fire, acquires great
merit and proceeding to Heaven receives honours from the deities.
Residing there, he subsists on nectar, freed from thirst of every kind,
and enjoying every felicity. His soul purified of every dross and
performing his journeys on a celestial car of great beauty, he lives
there, O king, bearing himself after the manner of the celestial Rishis
and the royal sages. Possessed of great energy, he dwells there in great
happiness in the company of celestial damsels of highly agreeable
manners, for three thousand Yugas and Kalpas. That man who having fasted
for seven and twenty days eats a single meal on the twenty-eighth day and
bears himself in this way for a full year, with soul and senses under
perfect control, acquires very great merit, which, in fact, is equal to
what is acquired by the celestial Rishis. Possessed of every article of
enjoyment, and endued with great energy, he blazes with the effulgence of
the midday sun. Sportive damsels of the most delicate features and endued
with splendour of complexion, having deep bosoms, tapering thighs and
full and round hips, decked with celestial ornaments, gladden him with
their company while he rides on a delightful and excellent car possessed
of the effulgence of the sun and equipped with every article of
enjoyment, for thousands and thousands of Kalpas. That man who having
fasted for eight and twenty days eats a single meal on the twenty-ninth
day, and bears himself in this way for a full year, adhering all the
while to truthfulness of speech, attains to auspicious regions of great
happiness that are worshipped by celestial Rishis and royal sages. The
car he obtains is endued with the effulgence of the sun and the moon;
made of pure gold and adorned with every kind of gem, ridden by Apsaras
and Gandharvas singing melodiously. Thereon he is attained by auspicious
damsels adorned with celestial ornaments of every kind. Possessed of
sweet dispositions and agreeable features, and endued with great energy,
these gladden him with their company. Endued with every article of
enjoyment and with great energy, and possessed of the splendour of a
blazing fire, he shines like a celestial, with a celestial form having
every excellence. The regions he attains are those of the Vasus and the
Maruts, of the Sadhyas and the Aswins, of the Rudras and of Brahman
himself. That man who having fasted for a full month takes a single meal
on the first day of the following month and bears himself in this way for
a full year, looking on all things with an equal eye attains to the
regions of Brahman himself. There he subsists upon the succulence of
ambrosia. Endued with a form of great beauty and highly agreeable to all,
he shines with energy and prosperity like the sun himself of a thousand
rays. Devoted to Yoga and adorned with celestial robes and garlands and
smeared with celestial perfumes and unguents, he passes his time in great
happiness, unacquainted with the least sorrow. He shines on his car
attended by damsels that blaze forth with effulgence emitted by
themselves. Those damsels, the daughters of the celestial Rishis and the
Rudras, adore him with veneration. Capable of assuming diverse forms that
are highly delightful and highly agreeable, their speech is characterised
by diverse kinds of sweetness, and they are able to gladden the person
they wait upon in diverse kinds of ways. While performing his journeys,
he rides on a car that looks like the firmament itself in colour (for
subtlety of the material that compose it). In his rear are cars that look
like the moon; before him are those that resemble the clouds; on his
right are vehicles that are red; below him are those that are blue; and
above him are those that are of variegated hue. He is always adored by
those that wait upon him. Endued with great wisdom, he lives in the
region of Brahman for as many years as are measured by the drops of rain
that fall in course of a thousand years on that division of the earth
which is called Jamvudwipa. Verily, possessed of the effulgence of a
deity, he lives in that region of unalloyed felicity for as many years as
the drops of rain that fall upon the earth in the season of showers. The
man who, having fasted for a whole month, eats on the first day of the
following month, and bears himself in this way for ten years, attains to
the status of a great Rishi. He was not to undergo any change of form
while proceeding to heaven for enjoying the rewards of his acts in his
life. Verily, even this is the status to which one attains by restraining
speech, practising self-denial, subjugating wrath, sexual appetite, and
the desire to eat, pouring libations on the sacred fire, and regularly
adoring the two twilights. That man who purifies himself by the
observance of these and similar vows and practices, and who eats in this
way, becomes as stainless as ether and endued with effulgence like that
of the sun himself. [499] Such a man, O king, proceeding to haven in even
his own carnal form, enjoys all the felicity that is there like a deity
at his will.

'I have thus told thee, O chief of the Bharatas, what the excellent
ordinances are in respect of sacrifices, one after another, as dependent
upon the fruits of fasts. [500] Poor men, O son of Pritha (who are unable
to perform sacrifices) may; nevertheless, acquire the fruits thereof (by
the observance of fasts). Verily, by observing these fasts, even a poor
man may attain to the highest end, O foremost one of Bharata's race,
attending all the while, besides, to the worship of the deities and the
Brahmanas I have thus recited to thee in detail the ordinances in respect
of fasts. Do not harbour any doubt in respect of those men that are so
observant of vows, that are so heedful and pure and high-souled, that are
so freed from pride and contentions of every kind, that are endued with
such devoted understandings, and that pursue their end with such
steadiness and fixity of purpose without ever deviating from their path.'"



SECTION CVIII

"Yudhishthira said, 'Do thou tell me, O grandsire, of that which is
regarded as the foremost of all Tirthas. Indeed, it behoveth thee to
expound to me what that Tirtha is which conduces to the greatest
purity.' [501]

"Bhishma said, 'Without doubt, all Tirthas are possessed of merit.
Listen, however, with attention to me as I tell thee what the Tirtha, the
cleanser, is of men endued with wisdom. Adhering to eternal Truth, one
should bathe in the Tirtha called Manasa, which is unfathomable (for its
depth), stainless, and pure, and which has Truth for its waters and the
understanding for its lake. [502] The fruits in the form of cleansing,
that one acquires by bathing in that Tirtha, are freedom from cupidity,
sincerity, truthfulness, mildness (of behaviour), compassion, abstention
from injuring any creature, self-restraint, and tranquillity. Those men
that are freed from attachments, that are divested of pride, that
transcend all pairs of opposites (such as pleasure and pain, praise and
blame, heat and cold, etc.), that have no spouses and children and houses
and gardens, etc., that are endued with purity, and that subsist upon the
alms given to them by others, are regarded as Tirthas. He who is
acquainted with the truths of all things and who is freed from the idea
of meum, is said to be the highest Tirtha. [503] In searching the
indications of purity, the gaze should ever be directed towards these
attributes (so that where these are present, thou mayst take purity to be
present, and where these are not, purity also should be concluded to be
not). Those persons from whose souls the attributes of Sattwa and Rajas
and Tamas have been washed off, they who, regardless of (external) purity
and impurity pursue the ends they have proposed to themselves, they who
have renounced everything, they who are possessed of omniscience and
endued with universal sight, and they who are of pure conduct, are
regarded as Tirthas possessing the power of cleansing. That man whose
limbs only are wet with water is not regarded as one that is washed. He,
on the other hand, is regarded as washed who has washed himself by
self-denial. Even such a person is said to be pure both inwardly and
outwardly. They who never concern themselves with what is past, they who
feel no attachment to acquisitions that are present, indeed, they who are
free from desire, are said to be possessed of the highest purity.
Knowledge is said to constitute the especial purity of the body. So also
freedom from desire, and cheerfulness of mind. Purity of conduct
constitutes the purity of the mind. The purity that one attains by
ablutions in sacred waters is regarded as inferior. Verily, that purity
which arises from knowledge, is regarded as the best. Those ablutions
which one performs with a blazing mind in the waters of the knowledge of
Brahma in the Tirtha called Manasa, are the true ablutions of those that
are conversant with Truth. That man who is possessed of true purity of
conduct and who is always devoted to the preservation of a proper
attitude towards all, indeed, he who is possessed of (pure) attributes
and merit, is regarded as truly pure. These that I have mentioned have
been said to be the Tirthas that inhere to the body. Do thou listen to me
as I tell thee what those sacred Tirthas are that are situate on the
earth also. Even as especial attributes that inhere to the body have been
said to be sacred, there are particular spots on earth as well, and
particular waters, that are regarded as sacred. By reciting the names of
the Tirthas, by performing ablutions there, and by offering oblations to
the Pitris in those places, one's sins are washed off. Verily, those men
whose sins are thus washed off succeed in attaining to heaven when they
leave this world. In consequence of their association with persons that
are righteous, through the especial efficacy of the earth itself of those
spots and of particular waters, there are certain portions of the earth
that have come to be regarded as sacred. The Tirthas of the mind are
separate and distinct from those of the earth. That person who bathes in
both attains to success without any delay. As strength without exertion,
or exertion without strength can never accomplish anything, singly, and
as these, when combined, can accomplish all things, even so one that
becomes endued with the purity that is contributed by the Tirthas in the
body as also by that which is contributed by the Tirthas on the earth,
becomes truly pure and attains to success. That purity which is derived
from both sources is the best.'"



SECTION CIX

"Yudhishthira said, 'It behoveth thee, O grandsire, to tell me what are
the highest, the most beneficial, and the most certain fruit of all hinds
of fasts k this world.'

"Bhishma said, 'Listen, O king, to what was sung by the Self-born himself
and by accomplishing which a person, without doubt, attains to the
highest happiness. That man who fasts on the twelfth day of the moon in
the month called Margasirsha and worships Krishna as Kesava for the whole
day and night, attains to the merit of the Horse-sacrifice and becomes
cleansed of all his sins. He who; after the same manner, fasts on the
twelfth day of the moon in the month of Pausha and worships Krishna as
Narayana, for the whole day and night, attains to the merits of the
Vajapeya sacrifice and the highest success. He who fasts on the twelfth
day of the moon in the month of Magha and worships Krishna as Madhava,
for the whole day and night, attains to the merits of the Rajasuya
sacrifice, and rescues his own race (from misery). [504] He who fasts on
the twelfth day of the moon in the month of Phalguna and worships Krishna
as Govinda, for the whole day and night, attains to the merit of the
Atiratra sacrifice and goes to the region of Soma. He who fasts on the
twelfth day of the moon in the month of Chaitra and worship Krishna as
Vishnu, for the whole day and night, attains to the merit of the
Pundarika sacrifice and proceeds to the region of the deities. By
observing a similar fast on the twelfth day of the month of Vaisakha and
worshipping Krishna as the slayer of Madhu for the whole day and night,
one attains to the merits of the Agnishtoma sacrifice and proceeds to the
region of Soma. By observing a fast on the twelfth lunar day in the month
of Jyaishtha and worshipping Krishna as him who had (in Vali's sacrifice)
covered the universe with three steps of his, one attains to the merits
of the Gomedha sacrifice and sports with the Apsaras in great happiness.
By observing a fast on the twelfth day of the moon in the month of
Ashadha and worshipping Krishna as the dwarf (who beguiled the Asura king
Vali), one attains to the merits of the Naramedha [505] sacrifice and
sports in happiness with the Apsaras. By observing a fast for the twelfth
lunar day of the month Sravana and worshipping Krishna for day and night
as Sridhara, one attains to the merits of the sacrifice called
Panchayajna and acquires a beautiful car in Heaven whereon he sports in
joy. By observing a fast on the twelfth day of the moon in the month of
Bhadrapada and worshipping Krishna as Hrishikesa for the whole day and
night, one attains to the merits of the Sautramani sacrifice and becomes
cleansed of all sins. By observing a fast for the twelfth day of the moon
in the month of Aswin and worship-ping Krishna as Padmanabha, one attains
without doubt, to the merits of the sacrifice in which a thousand kine
are given away. By observing a fast for the twelfth day of the moon in
the month of Kartika and worshipping Krishna as Damodara, one attains,
without doubt, to the combined merits of all the sacrifices. He who, in
this way, adores Krishna for a whole year as Pundarikaksha, acquires the
power of recollecting the incidents of his past births and wins much
wealth in gold. Similarly, he who worships Krishna every day as Upendra
attains to identity with him. After Krishna has been worshipped in this
way, one should, at the conclusion of one's vow, feed a number of
Brahmanas or make gifts unto them of ghee. The illustrious Vishnu, that
ancient Being, has himself said that there is no fast that possesses
merits superior to what attach to fast of this kind.'"



SECTION CX

"Vaisampayana said, 'Approaching the Kuru grandsire, venerable in years,
viz., Bhishma, who was then lying on his bed of arrows, Yudhishthira
possessed of great wisdom put the following question.'

"Yudhishthira said, 'How, O grandsire, does one acquire beauty of form
and prosperity and agreeableness of disposition? How, indeed, does one
become possessed of religious merit and wealth and pleasure? How does one
become endued with happiness?'

"Bhishma said, 'In the month of Margasirsha, when the moon comes in
conjunction with the asterism called Mula, when his two feet are united
with that very asterism, O king, when Rohini is in his calf, when his
knee-joints are in Aswini, and his shins are in the two Ashadhas, when
Phalguni makes his anus, and Krittika his waist, when his navel is in
Bhadrapada, his ocular region in. Revati, and his back on the
Dhanishthas, when Anuradha makes his belly, when with his two arms he
reaches the Visakhas, when his two hands are indicated by Hasta, when
Punarvasu, O king, makes his fingers, Aslesha his nails, when Jyeshtha is
known for his neck, when by Sravana is pointed out his ears, and his
mouth by Pushya, when Swati is said to constitute his teeth and lips,
when Satabhisha is his smile and Magha his nose, when Mrigasiras is known
to be in his eye, and Chitra in his forehead, when his head is in
Bharani, when Ardra constitutes his hair, O king, the vow called
Chandravrata should be commenced. Upon the completion of that vow, gift
of ghee should be made unto Brahmanas conversant with the Vedas. As the
fruit of that vow, one becomes possessed about knowledge. Indeed, one
becomes, in consequence of such a vow, as full (of every blessed
attribute) as the moon himself when he is at full.'"



SECTION CXI

"Yudhishthira said, 'O grandsire, O thou that art possessed of great
wisdom and conversant with all the scriptures. I desire to know those
excellent ordinances in consequence of which mortal creatures have to
travel through their rounds of rebirth. What is that conduct by following
which, O king, men succeed in attaining to high heaven, and what is that
conduct by which one sinks in Hell? When, abandoning the dead body that
is as inert as a piece of wood or clod of earth, people proceed to the
other world, what are those that follow them thither?'

"Bhishma said, 'Yonder comes the illustrious Vrihaspati of great
intelligence! Do thou ask his blessed self. The subject is an eternal
mystery. None else is capable of explaining the matter. There is no
speaker like Vrihaspati.'

"Vaisampayana said, 'While the son of Pritha and the son of Ganga were
thus speaking with each other, there came to that spot from the firmament
the illustrious Vrihaspati of cleansed soul. King Yudhishthira, and all
others, with Dhritarashtra at their head, stood up and received
Vrihaspati with proper honours. Verily, the worship they offered to the
preceptor of the celestials was excellent. Then Dharma's royal son,
Yudhishthira, approaching the illustrious Vrihaspati, asked him the
question in proper form, desirous of knowing the truth.'

"Yudhishthira said, 'O illustrious one, thou art conversant with all
duties and all the scriptures. Do thou tell me, what is truly the friend
of mortal creatures? Is the father, or mother, or son, or preceptor, or
kinsmen, or relatives, or those called friends, that may be said to truly
constitute the friend of a mortal creature? One goes to the next world,
leaving one's dead body that is like a piece of wood or a clod of earth.
Who is it that follows him thither?'

"Vrihaspati said, 'One is born alone, O king, and one dies alone; one
crosses alone the difficulties one meets with, and one alone encounters
whatever misery falls to one's lot. One has really no companion in these
acts. The father, the mother, the brother, the son, the preceptor,
kinsmen, relatives, and friends, leaving the dead body as if it were a
piece of wood or a clod of earth, after having mourned for only a moment,
all turn away from it and proceed to their own concerns. Only
Righteousness follows the body that is thus abandoned by them all. Hence,
it is plain, that Righteousness is the only friend and that Righteousness
only should be sought by all. One endued with righteousness would attain
to that high end which is constituted by heaven. If endued with
unrighteousness, he goes to Hell. Hence, the man of intelligence should
always seek to acquire religious merit through wealth won by lawful
means. Piety is the one only friend which creatures have in the world
hereafter. Let by cupidity, or stupefaction, or compassion, or fear, one
destitute of much knowledge is seen to do improper acts, for the sake of
even another, his judgment thus stupefied by cupidity. [506] Piety, wealth
and pleasure,--these three constitute the fruit of life. One should
acquire these three by means of being free from impropriety and sin.'

"Yudhishthira, said, 'I have carefully heard the words spoken by thy
illustrious self,--these words that are fraught with righteousness, and
that are highly beneficial. I wish now to know of the existence of the
body (after death). [507] The dead body of man becomes subtil and
unmanifest. It becomes invisible. How is it possible for piety to follow
it?'

"Vrihaspati said, 'Earth, Wind, Ether, Water, Light, Mind, Yama (the king
of the dead), Understanding, the Soul, as also Day and Night, all
together behold as witnesses the merits (and demerits) of all living
creatures. With these, Righteousness follows the creature (when
dead). [508] When the body becomes bereft of life, skin, bones, flesh, the
vital seed, and blood, O thou of great intelligence, leave it at the same
time. Endued with merit (and demerit) Jiva (after the destruction of this
body) attains to another. After the attainment by Jiva of that body, the
presiding deities of the five elements once more behold as witnesses all
his acts good and bad. What else dost thou wish to hear? If endued with
righteousness, Jiva enjoys happiness. What other topic, belonging to this
or the other world, shall I discourse upon?'

"Yudhishthira said, 'Thy illustrious self has explained how Righteousness
follows Jiva. I desire to know how the vital seed is originated.'

"Vrihaspati said, 'The food that these deities, O king, who dwell in the
body, viz., Earth, Wind, Ether, Water, Light, and Mind eat, gratifies
them. When those five elements become gratified, O monarch, with Mind
numbering as their sixth, their vital seed then becomes generated, O thou
of cleansed soul! When an act of union takes place between male and
female, the vital seed flows out and causes conception. I have thus
explained to thee what thou hast asked. What else dost thou wish to hear?'

"Yudhishthira said, 'Thou hast, O illustrious one, said how conception
takes place. Do thou explain how the Jiva that takes birth grows (by
becoming possessed of body).'

"Vrihaspati said, 'As soon as Jiva enters the vital seed, he becomes
overwhelmed by the elements already mentioned. When Jiva becomes
disunited therewith, he is said to attain to the other end (viz., death).
Endued as Jiva becomes with all those elements, he attains, in
consequence thereof, a body. The deities, that preside over those
elements behold as witnesses all his acts, good and bad. What else dost
thou wish to hear?'

"Yudhishthira said, 'Leaving off skin and bone and flesh, and becoming
destitute of all those elements, in what does Jiva reside, O illustrious
one, for enjoying and enduring happiness and misery?'

"Vrihaspati said, 'Endued with all his acts, the Jiva quickly enters the
vital seed, and utilizing the functional flow of women, takes birth in
time, O Bharata. After birth, the Jiva receives woe and death from the
messengers of Yama. Indeed, misery and a painful round of rebirth are his
inheritance. Endued with life, O king, the Jiva in this world, from the
moment of his birth, enjoys and endures his own (previous) acts,
depending upon righteousness (and its reverse). If the Jiva, according to
the best of his power, follows righteousness from the day of his birth,
he then succeeds in enjoying, when reborn, happiness without
interruption. If, on the other hand, without following righteousness
without interruption, he acts sinfully, he reaps happiness at first as
the reward of his righteousness and endures misery after that. Endued
with unrighteousness, the Jiva has to go to the dominions of Yama and
suffering great misery there, he has to take birth in an intermediate
order of being, [509] Listen to me as I tell thee what the different acts
are by doing which the diva, stupefied by folly, has to take birth in
different orders of being, as declared in the Vedas, the scriptures, and
the (sacred) histories. Mortals have to go to the frightful regions of
Yama. In those regions, O king, there are places that are fraught with
every merit and that are worthy on that account of being the abodes of
the very deities. There are, again, places in those regions that are
worse than those which are inhabited by animals and birds. Indeed, there
are spots of these kinds in the abode of Yama which (so far as its
happier regions are concerned) is equal to the region of Brahman himself
in merits. Creatures, bound by their acts, endure diverse kinds of
misery. I shall, after this, tell thee what those acts and dispositions
are in consequence of which a person obtains to an end that is fraught
with great misery and terror. If a regenerate person, having studied the
four Vedas, becomes stupefied by folly and accepts a gift from a fallen
man, he has then to take birth in the asinine order. He has to live as an
ass for five and ten years. Casting off his asinine form, he has next to
take birth as an ox, in which state he has to live for seven years.
Casting off his bovine form, he has next to take birth as a Rakshasa of
regenerate order. Living as Rakshasa of the regenerate order for three
months, he then regains his status (in his next birth) of a
Brahmana. [510] A Brahmana, by officiating at the sacrifice of a fallen
person, has to take birth as a vile worm. In this form he has to live for
five and ten years, O Bharata. Freed from the status of a worm, be next
takes birth as an ass. As an ass he has to live for five years, and then
a hog, in which state also he has to remain for as many years. After
that, he takes birth as a cock, and living for five years in that form,
he takes birth as a jackal and lives for as many years in that state. He
has next to take birth as a dog, and living thus for a year he regains
his status of humanity. That foolish disciple who offends his preceptor
by doing any injury to him, has certainly to undergo three
transformations in this world. Such a person, O monarch, has in the first
instance to become a dog. He has then to become a beast of prey, and then
an ass. Living his asinine form, he has to wander for some time in great
affliction as a spirit. After the expiration of that period, he has to
take birth as a Brahmana. That sinful disciple who even in thought
commits adultery with the wife of his preceptor, has in consequence of
such a sinful heart, to undergo many fierce shapes in this world. First
taking birth in the canine order he has to live for three years. Casting
off the canine form when death comes, he takes birth as a worm or vile
vermin. In this form he has to live for a year. Leaving that form he
succeeds in regaining his status as a human being of the regenerate
order. If the preceptor kills, without reason, his disciple who is even
as a son to him, he has, in consequence of such a wilful act of sin on
his part, to take birth as a beast of prey. That son who disregards his
father and mother, O king, has to take birth, after leaving off his human
form as an animal of the asinine order. Assuming the asinine form he has
to live for ten years. After that he has to take birth as a crocodile, in
which form he has to live for a year. After that he regains the human
form. That son with whom his parents become angry, has, in consequence of
his evil thoughts towards them, to take birth as an ass. As an ass he has
to live for ten months. He has then to take birth as a dog and to remain
as such for four and ten months. After that he has to take birth as a cat
and living in that form for seven months he regains his status of
humanity. Having spoken ill of parents, one has to take birth as a
Sarika. Striking them, one has to take birth, O king, as tortoise. Living
as a tortoise for ten years, he has next to take birth as a porcupine.
After that he has to take birth as a snake, and living for six months in
that form he regains the status of humanity. That man who, while
subsisting upon the food that his royal master supplies, commits acts
that are injurious to the interests of his master,--that man, thus
stupefied by folly, has after death to take birth as an ape. For ten
years he has to live as an ape, and after that for five years as a mouse.
After that he has to become a dog, and living in that form for a period
of six months he succeeds in regaining his status of humanity. That man
who misappropriates what is deposited with him in trustfulness has to
undergo a hundred transformations. He at last takes birth as a vile worm.
In that order he has to live for a period of ten and five years, O
Bharata. Upon the exhaustion of his great demerit in this way, he
succeeds in regaining his status of humanity. That man who harbours
malice towards others has, after death, to take birth as a Sarngaka. That
man of wicked understanding who becomes guilty of breach of trust has to
take birth as a fish. Living as a fish for eight years, he takes birth, O
Bharata, as a deer. Living as a deer for four months, he has next to take
birth as a goat. After the expiration of a full year he casts off his
goatish body, he takes birth then as a worm. After that he succeeds in
regaining his status of humanity. That shameless insensate man who,
through stupefaction, steals paddy, barley, sesame, Masha, Kulattha,
oil-seeds, oats, Kalaya, Mudga, wheat, Atasi, and other kinds of corn,
has to take birth as a mouse [511]. After leading the life for some time
he has to take birth as a hog. As soon as he takes birth as a hog he has
to die of disease. In consequence of his sin, that foolish man has next
to take birth as a dog, O king. Living as a dog for five years, he then
regains his status of humanity. Having committed an act of adultery with
the spouse of another man, one has to take birth as a wolf. After that he
has to assume the forms of a dog and jackal and vulture. He has next to
take birth as a snake and then as a Kanka and then as a crane. [512] That
man of sinful soul who, stupefied by folly, commits an act of sexual
congress with the spouse of a brother, has to take birth as a male Kokila
and to live in that form for a whole year, O king. He who, through lust,
commits an act of sexual congress with the wife of a friend, or the wife
of preceptor, or the wife of his king, has, after death, to take the form
of a hog. He has to live in his porcine form for five years and then to
assume that of a wolf for ten years. For the next five years he has to
assume that of a wolf for ten years. For the next five years he has to
live as a cat and then for the next ten years as a cock. He has next to
live for three months as an ant, and then as a worm for a month. Having
undergone these transformations he has next to live as a vile worm for
four and ten years. When his sin becomes exhausted by such chastisement,
he at last regains the status of humanity. When a wedding is about to
take place, or a sacrifice, or an act of gifts is about to be made, O
thou of great puissance, the man who offers any obstruction, has to take
birth in his next life as a vile worm, Assuming such a form he has to
live, O Bharata, for five and ten years. When his demerit is exhausted by
such suffering, he regains the status of humanity. Having once bestowed
his daughter in marriage upon a person, he who seeks to bestow her again
upon a second husband, has, O king, to take birth among vile worms.
Assuming such a form, O Yudhisthira, he has to live for a period of three
and ten years. Upon the exhaustion of his demerit by such sufferance, he
regains the status of humanity. He who eats without having performed the
rites in honour of the deities or those in honour of the Pitris or
without having offered (even) oblations of water to both the Rishis and
the Pitris, has to take birth as a crow. Living as a crow for a hundred
years he next assumes the form of a cock. His next transformation is that
of a snake for a month. After this, he regains the status of humanity. He
who disregards his eldest brother who is even like a sire, has, after
death, to take birth in the order of cranes. Having assumed that form he
has to live in it for two years. Casting off that form at the conclusion
of that period, he regains the status of humanity. That Sudra who has
sexual intercourse with a Brahmana woman, has, after death, to take birth
as a hog. As soon as he takes birth in the porcine order he dies of
disease, O king. The wretch has next to take birth as a dog. O king, in
consequence of his dire act of sin. Casting off his canine form he
regains upon the exhaustion of his demerit, the status of humanity. The
Sudra who begets offspring upon a Brahmana woman, leaving off his human
form, becomes reborn as a mouse. The man who becomes guilty of
ingratitude O king, has to go to the regions of Yama and there to undergo
very painful and severe treatment at the hands of the messengers,
provoked to fury, of the grim king of the dead. Clubs with heavy hammers
and mallets, sharp-pointed lances, heated jars, all fraught with severe
pain, frightful forests of sword-blades, heated sands, thorny
Salmalis--these and many other instruments of the most painful torture
such a man has to endure in the regions of Yama, O Bharata! The
ungrateful person, O chief of Bharata's race, having endured such
terrible treatment in the regions of the grim king of the dead, has to
come back to this world and take birth among vile vermin. [513] He has to
live as a vile vermin for a period of five and ten years. O Bharata, He
has then to enter the womb and die prematurely before birth. After this,
that person has to enter the womb a hundred times in succession. Indeed,
having, undergone a hundred rebirths, he at last becomes born as a
creature in some intermediate order between man and inanimate nature.
Having endured misery for a great many years, he has to take birth as a
hairless tortoise. A person that steals curds has to take birth as a
crane. One becomes a monkey by stealing raw fish. That man of
intelligence who steals honey has to take birth as a gadfly. By stealing
fruits or roots or cakes one becomes an ant. By stealing Nishpava one
becomes a Halagolaka. [514] By stealing Payasa one becomes in one's next
birth a Tittiri bird. By stealing cakes one becomes a screech-owl. That
man of little intelligence who steals iron has to take birth as a cow.
That man of little understanding who steals white brass has to take birth
as a bird of the Harita species. By stealing a vessel of silver one
becomes a pigeon. By stealing a vessel of gold one has to take birth as a
vile vermin. By stealing a piece of silken cloth, one becomes a Krikara.
By stealing a piece of cloth made of red silk, one becomes a
Vartaka. [515] By stealing a piece of muslin one becomes a parrot. By
stealing a piece of cloth that is of fine texture, one becomes a duck
after casting off one's human body. By stealing a piece of cloth made of
cotton, one becomes a crane. By stealing a piece of cloth made of jute,
one becomes a sheep in one's next life. By stealing a piece of linen, one
has to take birth as a hare. By stealing different kinds of colouring
matter one has to take birth as a peacock. By stealing a piece of red
cloth one has to take birth as a bird of the Jivajivaka species. By
stealing unguents (such as sandal-paste) and perfumes in this world, the
man possessed of cupidity, O king, has to take birth as a mole. Assuming
the form of a mole one has to live in it for a period of five and ten
years. After the exhaustion of his demerit by such sufferings he regains
the status of humanity. By stealing milk, one becomes a crane. That man,
O king, who through stupefaction of the understanding, steals oil, has to
take birth, after casting off this body, as an animal that subsists upon
oil as his form. [516] That wretch who himself well armed, slays another
while that other is unarmed, from motives of obtaining his victim's
wealth or from feelings of hostility, has, after casting off his human
body, to take birth as an ass. Assuming that asinine form he has to live
for a period of two years and then he meets with death at the edge of a
weapon. Casting off in this way his asinine body he has to take birth in
his next life as a deer always filled with anxiety (at the thought of
foes that may kill him). Upon the expiration of a year from the time of
his birth as a deer, he has to yield up his life at the point of a
weapon. Thus casting off his form of a deer, he next takes birth as a
fish and dies in consequence of being dragged up in net, on the
expiration of the fourth month. He has next to take birth as a beast of
prey. For ten years he has to live in that form, and then he takes birth
as a pard in which form he has to live for a period of five years.
Impelled by the change that is brought about by time, he then casts off
that form, and his demerit having been exhausted he regains the status of
humanity. That man of little understanding who kills a woman has to go
the regions of Yama and to endure diverse kinds of pain and misery. He
then has to pass through full one and twenty transformations. After that,
O monarch, he has to take birth as a vile vermin. Living as a vermin for
twenty years, he regains the status of humanity. By stealing food, one
has to take birth as a bee. Living for many months in the company of
other bees, his demerit becomes exhausted and he regains the status of
humanity. By stealing paddy, one becomes a cat. That man who steals food
mixed with sesame cakes has in his next birth to assume the form of a
mouse large or small according to the largeness or smallness of the
quantity stolen. He bites human beings every day and as the consequence
thereof becomes sinful and travels through a varied round of rebirths.
That man of foolish understanding who steals ghee has to take birth as a
gallinule. That wicked person who steals fish has to take birth as a
crow. By stealing salt one has to take birth as a mimicking bird. That
man who misappropriates what is deposited with him through confidence,
has to sustain a diminution in the period of his life, and after death
has to take birth among fishes. Having lived for some time as a fish he
dies and regains the human form. Regaining, however, the status of
humanity, he becomes short-lived. Indeed, having committed sins, O
Bharata, one has to take birth in an order intermediate between that of
humanity and vegetables. Those people are entirely unacquainted with
righteousness which has their own hearts for its authority. Those men
that commit diverse acts of sin and then seek to expiate them by
continuous vows and observances of piety, become endued with both
happiness and misery and live in great anxiety of heart. [517] Those men
that are of sinful conduct and that yield to the influence of cupidity
and stupefaction, without doubt, take birth as Mlechchhas that do not
deserve to be associated with. Those men on the other hand, who abstain
from sin all their lives, become free from disease of every kind, endued
with beauty of form and possessed of wealth. Women also, when they act in
the way indicated, attain to births of the same kind. Indeed, they have
to take births as the spouses of the animals I have indicated. I have
told thee all the faults that relate to the appropriation of what belongs
to others. I have discoursed to thee very briefly on the subject, O
sinless one. In connection with some other subject, O Bharata, thou shalt
again hear of those faults. I heard all this, O king, in days of old,
from Brahman himself, and I asked all about it in a becoming way, when he
discoursed on it in the midst of the celestial Rishis. I have told thee
truly and in detail all that thou hadst asked me. Having listened to all
this, O monarch, do thou always set thy heart on righteousness.'"



SECTION CXII

"Yudhishthira said, 'Thou hast told me, O regenerate one, what the end is
of unrighteousness or sin. I desire now to hear, O foremost of speakers,
of what the end is of Righteousness. Having committed diverse acts of
sin, by what acts of people succeed in attaining to an auspicious end in
this world? By what acts also do people attain to an auspicious end in
heaven?'

"Vrihaspati said, 'By committing sinful acts with perverted mind, one
yields to the sway of unrighteousness and as a consequence goeth to hell.
That man who, having perpetrated sinful acts through stupefaction of
mind, feels the pangs of repentance and sets his heart on contemplation
(of the deity), has not to endure the consequences of his sins. One
becomes freed from one's sins in proportion as one repents for them. If
one having committed a sin, O king, proclaims it in the presence of
Brahmanas conversant with duties, one becomes quickly cleansed from the
obloquy arising from one's sin. Accordingly as one becomes cleansed
therefrom fully or otherwise, like a snake freed from his diseased
slough. By making, with a concentrated mind, gifts of diverse kinds unto
a Brahmana, and concentrating the mind (on the deity), one attains to an
auspicious end. I shall now tell thee what those gifts are, O
Yudhisthira, by making which a person, even if guilty of having committed
sinful acts, may become endued with merit. Of all kinds of gifts, that of
food is regarded as the best. One desirous of attaining to merit should,
with a sincere heart, make gifts of food. Food is the life-breath of men.
From it all creatures are born. All the worlds of living creatures are
established upon food. Hence food is applauded. The deities, Rishis,
Pitris, and men, all praise food. King Rantideva, in days of old,
proceeded to Heaven by making gifts of food. Food that is good and that
has been acquired lawfully, should be given, with a cheerful heart, unto
such Brahmanas as are possessed of Vedic lore. That man has never to take
birth in an intermediate order, whose food, given with a cheerful heart
is taken by a thousand Brahmanas. A person, O chief of men, by feeding
ten thousand Brahmanas, becomes cleansed of the piety and devoted to Yoga
practices. A Brahmana conversant with the Vedas, by giving away food
acquired by him as alms, unto a Brahmana devoted to the study of the
Vedas, succeeds in attaining to happiness here. That Kshatriya who,
without taking anything that belongs to a Brahmana, protects his subjects
lawfully, and makes gifts of food, obtained by the exercise of his
strength, unto Brahmanas foremost in Vedic knowledge, with concentrated
heart, succeeds by such conduct, O thou of righteous soul, in cleansing
himself, O son of Pandu, of all his sinful acts. That Vaisya who divides
the produce of his fields into six equal shares and makes a gift of one
of those shares unto Brahmanas, succeeds by such conduct in cleansing
himself from every sin. That Sudra who, earning food by hard labour and
at the risk of life itself, makes a gift of it to Brahmanas, becomes
cleansed from every sin. That man who, by putting forth his physical
strength, earns food without doing any act of injury to any creature, and
makes gift of it unto Brahmanas succeeds in avoiding all calamities. A
person by cheerfully making gifts of food acquired by lawful means unto
Brahmanas pre-eminent for Vedic lore, becomes cleansed of all his sins.
By treading in the path of the righteous one becomes freed from all sins.
A person by making gifts of such food as is productive of great energy,
becomes himself possessed of great energy. The path made by charitable
persons is always trod by those that are endued with wisdom. They that
make gifts of food are regarded as givers of life. The merit they acquire
by such gifts is eternal. Hence, a person should, under all
circumstances, seek to earn food by lawful means, and having earned to
make always gifts of it unto deserving men. Food is the great refuge of
the world of living creatures. By making gifts of food, one has never to
go to hell. Hence, one should always make gifts of food, having earned it
by lawful means. The householder should always seek to eat after having
made a gift of food unto a Brahmana. Every man should make the day
fruitful by making gifts of food. [518] A person by feeding, O king, a
thousand Brahmanas all of whom are conversant with duties and the
scriptures and the sacred histories, has not to go to Hell and to return
to this world for undergoing rebirths. Endued with the fruition of every
wish, he enjoys great felicity hereafter. Possessed of such merit, he
sports in happiness, freed from every anxiety, possessed of beauty of
form and great fame and endued with wealth. I have thus told thee all
about the high merit of gifts of food. Even this is the root of all
righteousness and merit, as also of all gifts, O Bharata!'"



SECTION CXIII

"Yudhishthira said, 'Abstention from injury, the observance of the Vedic
ritual, meditation, subjugation of the senses, penances, and obedient
services rendered to the preceptors,--which amongst these is fraught with
the greatest merit with respect to a person?'

"Vrihaspati said, All these six are fraught with merit. They are
different doors of piety. I shall discourse upon them presently. Do thou
listen to them, O chief of the Bharatas! I shall tell thee what
constitutes the highest good of a human being. That man who practises the
religion of universal compassion achieves his highest good. That man who
keeps under control the three faults, viz., lust, wrath, and cupidity, by
throwing them upon all creatures (and practises the virtue of
compassion), attains to success [519]. He who, from motives of his own
happiness, slays other harmless creatures with the rod of chastisement,
never attains to happiness, in the next world. That man who regards all
creatures as his own self, and behaves towards them as towards his own
self, laying aside the rod of chastisement and completely subjugating his
wrath, succeeds in attaining to happiness. The very deities, who are
desirous of a fixed abode, become stupefied in ascertaining the track of
that person who constitutes himself the soul of all creatures and looks
upon them all as his own self, for such a person leaves no track
behind. [520] One should never do that to another which one regards as
injurious to one's own self. This, in brief, is the rule of
Righteousness. One by acting in a different way by yielding to desire,
becomes guilty of unrighteousness. In refusals and gifts, in happiness
and misery, in the agreeable, and the disagreeable, one should judge of
their effects by a reference to one's own self. [521] When One injures
another, the injured turns round and injures the injurer. Similarly, when
one cherishes another, that other cherishes the cherisher. One should
frame one's rule of conduct according to this. I have told thee what
Righteousness is even by this subtile way.'

"Vaisampayana continued, 'The preceptor of the deities, possessed of
great intelligence, having said this unto king Yudhishthira the just,
ascended upwards for proceeding to Heaven, before our eyes.'"



SECTION CXIV

"Vaisampayana said, 'After this, king Yudhishthira, endued with great
energy, and the foremost of eloquent men, addressed his grandsire lying
on his bed of arrows, in the following words.'

"Yudhishthira said, 'O thou of great intelligence, the Rishis and
Brahmanas and the deities, led by the authority of the Vedas, all applaud
that religion which has compassion for its indication. But, O king, whet
I ask thee is this: how does a man, who has perpetrated acts of injury to
others in word, thought and deed, succeed in cleansing himself from
misery?'

"Bhishma said, 'Utterers of Brahma have said that there are four kinds of
compassion or abstention from injury. If even one of those four kinds be
not observed, the religion of compassion, it is said, is not observed. As
all four-footed animals are incapable of standing on three legs, even so
the religion of compassion cannot stand if any of those four divisions or
parts be wanting. As the footprints of all other animals are engulfed in
those of the elephant, even so all other religions are said to be
comprehended in that of compassion. A person becomes guilty of injury
through acts, words and thoughts [522]. Discarding it mentally at the
outset, one should next discard in word and thought. He who, according to
this rule, abstains from eating meat is said to be cleansed in a
threefold way. It is heard that utterers of Brahma ascribe to three
causes (the sin of eating meat). That sin may attach to the mind, to
words, and to acts. It is for this reason that men of wisdom who are
endued with penances refrain from eating meat. Listen to me, O king, as I
tell thee what the faults are that attach to the eating of meat. The meat
of other animals is like the flesh of one's son. That foolish person,
stupefied by folly, who eats meat is regarded as the vilest of human
beings. The union of father and mother produces an offspring. After the
same manner, the cruelty that a helpless and sinful wretch commits,
produces its progeny of repeated rebirths fraught with great misery. As
the tongue is the cause of the knowledge or sensation of taste, so the
scriptures declare, attachment proceeds from taste. [523] Well-dressed,
cooked with salt or without salt, meat, in whatever form one may take it,
gradually attracts the mind and enslaves it. How will those foolish men
that subsist upon meat succeed in listening to the sweet music of
(celestial) drums and cymbals and lyres and harps? They who eat meat
applaud it highly, suffering themselves to be stupefied by its taste
which they pronounce to be something inconceivable, undescribable, and
unimaginable. Such praise even of meat is fraught with demerit. In former
days, many righteous men, by giving the flesh of their own bodies,
protected the flesh of other creatures and as a consequence of such acts
of merit, have proceeded to heaven. In this way, O monarch the religion
of compassion is surrounded by four considerations. I have thus declared
to thee that religion which comprises all other religions within it.'"



SECTION CXV

"Yudhishthira said, 'Thou hast told it many times that abstention from
injury is the highest religion. In Sraddhas, however, that are performed
in honour of the Pitris, persons for their own good should make offerings
of diverse kinds of meat. Thou hast said so while discoursing formerly
upon the ordinances in respect of Sraddhas. How can meat, however, be
procured without slaying a living creature? Thy declarations, therefore,
seem to me to be contradictory. A doubt has, therefore, arisen in our
mind respecting the duty of abstaining from meat. What are the faults
that one incurs by eating meat, and what are the merits that one wins?
What are the demerits of him who eats meat by himself killing a living
creature? What are the merits of him who eats the meat of animals killed
by others? What the merits and demerits of him who kills a living
creature for another? Or of him who eats meat buying it of others? I
desire, O sinless one, that thou shouldst discourse to me on this topic
in detail. I desire to ascertain this eternal religion with certainty.
How does one attain to longevity? How does one acquire strength? How does
one attain to faultlessness of limbs? Indeed, how does one become endued
with excellent indications?

"Bhishma said, 'Listen to me, O, scion of Kuru's race, what the merit is
that attaches to abstention from meat. Listen to me as I declare to thee
what the excellent ordinances, in truth, are on this head. Those
high-souled persons who desire beauty, faultlessness of limbs, long life,
understanding, mental and physical strength, and memory, should abstain
from acts of injury. On this topic, O scion of Kuru's race, innumerable
discourses took place between the Rishis. Listen, O Yudhishthira, what
their opinion was. The merit acquired by that person, O Yudhishthira,
who, with the steadiness of a vow, adores the deities every month in
horse-sacrifices, is equal to his who discards honey and meat. The seven
celestial Rishis, the Valakhilyas, and those Rishis who drink the rays of
the sun, endued with great wisdom, applaud abstention from meat. The
Self-born Manu has said that that man who does not eat meat, or who does
not slay living creatures, or who does not cause them to be slain, is a
friend of all creatures. Such a man is incapable of being oppressed by
any creature. He enjoys the confidence of all living beings. He always
enjoys, besides, the approbation and commendation of the righteous. The
righteous-souled Narada has said that that man who wishes to increase his
own flesh by eating the flesh of other creatures, meets with calamity.
Vrihaspati has said that that man who abstains from honey and meat
acquires the merit of gifts and sacrifices and penances. In my
estimation, these two persons are equal, viz., he who adores the deities
every month in a horse-sacrifice for a space of hundred years and he who
abstains from honey and meat. In consequence of abstention from meat one
comes to be regarded as one who always adores the deities in sacrifices,
or as one who always makes gifts to others, or as one who always
undergoes the severest austerities. That man who having eaten meat gives
it up afterwards, acquires merit by such an act that is so great that a
study of all the Vedas or a performance, O Bharata, of all the
sacrifices, cannot bestow its like. It is exceedingly difficult to give
up meat after one has become acquainted with its taste. Indeed, it is
exceedingly difficult for such a person to observe the high vow of
abstention from meat, a vow that assures every creature by dispelling all
fear. That learned person who giveth to all living creatures the Dakshina
of complete assurance comes to be regarded, without doubt, as the giver
of life-breaths in this world. [524] Even this is the high religion which
men of wisdom applaud. The life-breaths of other creatures are as dear to
them as those of one's to one's own self. Men endued with intelligence
and cleansed souls should always behave towards other creatures after the
manner of that behaviour which they like others to observe towards
themselves. It is seen that even those men who are possessed of learning
and who seek to achieve the highest good in the form of Emancipation, are
not free from the fear of death. What need there be said of those
innocent and healthy creatures endued with love of life, when they are
sought to be slain by sinful wretches subsisting by slaughter? For this
reason, O monarch, know that the discarding of meat is the highest refuge
of religion, of heaven, and of happiness. Abstention from injury is the
highest religion. It is, again, the highest penance. It is also the
highest truths from which all duty proceeds. Flesh cannot be had from
grass or wood or stone. Unless a living creature is slain, it cannot be
had. Hence is the fault in eating flesh. The deities who subsist upon
Swaha, Swadha, and nectar, are devoted to truth and sincerity. Those
persons, however, who are for gratifying the sensation of taste, should
be known as Rakshasas wedded to the attribute of Passion. That man who
abstains from meat, is never put in fear, O king, by any creature,
wherever he may be, viz., in terrible wildernesses or inaccessible
fastnesses, by day or by night, or at the two twilights, in the open
squares of towns or in assemblies of men, from upraised weapons or in
places where there is great fright from wild animals or snakes. All
creatures seek his protection. He is an object of confidence with all
creatures. He never causes any anxiety in others, and himself has never
to become anxious. If there were nobody who ate flesh there would then be
nobody to kill living creatures. The man who kills living creatures kill
them for the sake of the person who eats flesh. If flesh were regarded as
inedible, there would then be no slaughter of living creatures. It is for
the sake of the eater that the slaughter of living creatures goes on in
the world. Since, O thou of great splendour, the period of life is
shortened of persons who slaughter living creatures or cause them to be
slaughtered, it is clear that the person who wishes his own good should
give up meat entirely. Those fierce persons who are engaged in slaughter
of living creatures, never find protectors when they are in need. Such
persons should always be molested and persecuted even as beasts of prey.
Through cupidity or stupefaction of the understanding, for the sake of
strength and energy, or through association with the sinful, the
disposition manifests itself in men for sinning. That man who seeks to
increase his own flesh by (eating) the flesh of others, has to live in
this world in great anxiety and after death has to take birth in
indifferent races and families. High Rishis devoted to the observance of
vows and self-restraint have said that abstention from meat is worthy of
every praise, productive of fame and Heaven, and a great propitiation by
itself. This I heard in days of old, O son of Kunti, from Markandeya when
that Rishi discoursed on the demerits of eating flesh. He who eats the
flesh of animals that are desirous of living but that have been killed by
either himself or others, incurs the sin that attaches to the slaughter
for his this act of cruelty. He who purchases flesh slays living
creatures through his wealth. He who eats flesh slays living creatures
through such act of eating. He who binds or seizes and actually kills
living creatures is the slaughterer. Those are the three kinds of
slaughter, each of these three acts being so. He who does not himself eat
flesh but approves of an act of slaughter becomes stained with the sin of
slaughter. By abstaining from meat and showing compassion to all
creatures one becomes incapable of being molested by any creature, and
acquires a long life, perfect health, and happiness. The merit that is
acquired by a person by abstaining from meat, we have heard, is superior
to that of one who makes presents of gold, of kine, and of land. One
should never eat meat of animals not dedicated in sacrifices and that
are, therefore, slain for nothing, and that has not been offered to the
gods and Pitris with the aid of the ordinances. There is not the
slightest doubt that a person by eating such meat goes to Hell. If one
eats the meat that has been sanctified in consequence of its having been
procured from animals dedicated in sacrifices and that have been slain
for the purpose of feeding Brahmanas, one incurs a little fault. By
behaving otherwise, one becomes stained with sin. That wretch among men
who slays living creatures for the sake of those who would eat them,
incurs great demerit. The eater's demerit is not so great. That wretch
among men who, following the path of religious rites and sacrifices laid
down in the Vedas, would kill a living creature from desire of eating its
flesh, would certainly become a resident of hell. That man who having
eaten flesh abstains from it afterwards, attains to great merit in
consequence of such abstention from sin. He who arranges for obtaining
flesh, he who approves of those arrangements, he who slays, he who buys
or sells, he who cooks, and he who eats, are all regarded as eaters of
flesh. I shall now cite another authority, depending upon that was
declared by the ordainer himself, and established in the Vedas. It has
been said that that religion which has acts for its indications has been
ordained for householders, O chief of kings, and not for those men who
are desirous of emancipation. Mann himself has said that meat which is
sanctified with mantras and properly dedicated, according to the
ordinances of the Vedas, in rites performed in honour of the Pitris, is
pure. All other meat falls under the class of what is obtained by useless
slaughter, and is, therefore, uneatable, and leads to Hell and infamy.
One should never eat, O chief of Bharata's race, like a Rakshasa, any
meat that has been obtained by means not sanctioned by the ordinance.
Indeed, one should never eat flesh obtained from useless slaughter and
that has not been sanctified by the ordinance. That man who wishes to
avoid calamity of every kind should abstain from the meat of every living
creature. It is heard that in the ancient Kalpa, persons, desirous of
attaining to regions of merit hereafter, performed sacrifices with seeds,
regarding such animals as dedicated by them. Filled with doubts
respecting the propriety of eating flesh, the Rishis asked Vasu the ruler
of the Chedis for solving them. King Vasu, knowing that flesh is
inedible, answered that is was edible, O monarch. From that moment Vasu
fell down from the firmament on the earth. After this he once more
repeated his opinion, with the result that he had to sink below the earth
for it. Desirous of benefiting all men, the high-souled Agastya, by the
aid of his penances, dedicated, once for all, all wild animals of the
deer species to the deities. Hence, there is no longer any necessity of
sanctifying those animals for offering them to the deities and the
Pitris. Served with flesh according to the ordinance, the Pitris become
gratified. Listen to me, O king of kings, as I tell thee this, O sinless
one. There is complete happiness in abstaining from meat, O monarch. He
that undergoes severe austerities for a hundred years and he that
abstains from meat, are both equal in point of merit. Even this is my
opinion, In the lighted fortnight of the month of Karttika in especial,
one should abstain from honey and meat. In this, it has been ordained,
there is great merit. He who abstains from meat for the four months of
the rains acquires the four valued blessings of achievements, longevity,
fame and might. He who abstains for the whole month of Karttika from meat
of every kind, transcends all kinds of woe and lives in complete
happiness. They who abstain from flesh by either months or fortnights at
a stretch have the region of Brahma ordained for them in consequence of
their abstention from cruelty. Many kings in ancient days, O son of
Pritha, who had constituted themselves the souls of all creatures and who
were conversant with the truths of all things, viz., Soul and Not-soul,
had abstained from flesh either for the whole of the month of Karttika or
for the whole of the lighted fortnight in that month. They were Nabhaga
and Amvarisha and the high-souled Gaya and Ayu and Anaranya and Dilipa
and Raghu and Puru and Kartavirya and Aniruddha and Nahusha and Yayati
and Nrigas and Vishwaksena and Sasavindu and Yuvanaswa and Sivi, the son
of Usinara, and Muchukunda and Mandhatri, and Harischandra. Do thou
always speak the truth. Never speak an untruth. Truth is an eternal duty.
It is by truth that Harischandra roves through heaven like a second
Chandramas. These other kings also, viz., Syenachitra, O monarch, and
Somaka and Vrika and Raivata and Rantideva and Vasu and Srinjaya, and
Dushmanta and Karushma and Rama and Alarka and Nala, and Virupaswa and
Nimi and Janaka of great intelligence, and Aila and Prithu and Virasena,
and Ikshvaku, and Sambhu, and Sweta, and Sagara, and Aja and Dhundhu and
Suvahu, and Haryaswa and Kshupa and Bharata, O monarch, did not eat flesh
for the month of Karttika and as the consequence thereof attained to
heaven, and endued with prosperity, blazed forth with effulgence in the
region of Brahman, adored by Gandharvas and surrounded by thousand
damsels of great beauty. Those high-souled men who practise this
excellent religion which is characterised by abstention from injury
succeed in attaining to a residence in heaven. These righteous men who,
from the time of birth, abstain from honey and meat and wine, are
regarded as Munis. That man who practises this religion consisting of
abstention from meat or who recites it for causing others to hear it,
will never have to go to hell even if he be exceedingly wicked in conduct
in other respects. He, O king, who (often-times) reads these ordinances
about abstention from meat, that are sacred and adored by the Rishis, or
hears it read, becomes cleansed of every sin and attains to great
felicity in consequence of the fruition of every wish. Without doubt, he
attains also to a position of eminence among kinsmen. When afflicted with
calamity, he readily transcends it. When obstructed with impediments, he
succeeds in freeing himself from them with the utmost ease. When ill with
disease, he becomes cured speedily, and afflicted with sorrow he becomes
liberated from it with greatest ease. Such a man has never to take birth
in the intermediate order of animals or birds. Born in the order of
humanity, he attains to great beauty of person. Endued with great
prosperity, O chief of Kuru's race, he acquires great fame as well. I
have thus told thee, O king, all that should be said on the subject of
abstention from meat, together with the ordinances respecting both the
religion of Pravritti and Nivritti as framed by the Rishis."



SECTION CXVI



"Yudhishthira said, 'Alas, those cruel men, who, discarding diverse kinds
of food, covet only flesh, are really like great Rakshasas! Alas, they do
not relish diverse kinds of cakes and diverse sorts of potherbs and
various species of Khanda with juicy flavour so much as they do flesh! My
understanding, for this reason, becomes stupefied in this matter. I
think, when such is the case, that, there is nothing which can compare
with flesh in the matter of taste, I desire, therefore, O puissant one,
to hear what the merits are of abstention from flesh, and the demerits
that attach to the eating of flesh, O chief of Bharata's race. Thou art
conversant with every duty. Do thou discourse to me in full agreeably to
the ordinances on duty, on this subject. Do tell me what, indeed, is
edible and what inedible. Tell me, O grandsire, what is flesh, of what
substances it is, the merits that attach to abstention from it, and what
the demerits are that attach to the eating of flesh.'

"Bhishma said, 'It is even so, O mighty-armed one, as thou sayest. There
is nothing on earth that is superior to flesh in point of taste. There is
nothing that is more beneficial then flesh to persons that are lean, or
weak, or afflicted with disease, or addicted to sexual congress or
exhausted with travel. Flesh speedily increases strength. It produces
great development. There is no food, O scorcher of foes, that is superior
to flesh. But, O delighter of the Kurus, the merits are great that attach
to men that abstain from it. Listen to me as I discourse to thee on it.
That man who wished to increase his own flesh by the flesh of another
living creature is such that there is none meaner and more cruel than he.
In this world there is nothing that is dearer to a creature than his
life. Hence (instead of taking that valuable possession), one should show
compassion to the lives of others as one does to one's own life. Without
doubt, O son, flesh has its origin in the vital seed. There is great
demerit attaching to its eating, as, indeed, there is merit in abstaining
from it. One does not, however, incur any fault by eating flesh
sanctified according to the ordinances of the Vedas. The audition is
heard that animals were created for sacrifice. They who eat flesh in any
other way are said to follow the Rakshasa practice. Listen to me as I
tell thee what the ordinance is that has been laid down for the
Kshatriyas. They do not incur any fault by eating flesh that has been
acquired by expenditure of prowess. All deer of the wilderness were
dedicated to the deities and the Pitris in days of old, O king, by
Agastya. Hence, the hunting of deer is not censured. There can be no
hunting without risk of one's own life. There is equality of risk between
the slayer and the slain. Either the animal is killed or it kills the
hunter. Hence, O Bharata, even royal sages betake themselves to the
practice of hunting. By such conduct they do not become stained with sin.
Indeed, the practice is not regarded as sinful. There is nothing, O
delighter of the Kurus, that is equal in point of merit, either here or
hereafter, to the practice of compassion to all living creatures. The man
of compassion has no fear. Those harmless men that are endued with
compassion have both this world and the next. Persons conversant with
duty say that that Religion is worthy of being called Religion which has
abstention from cruelty for its indication. The man of cleansed soul
should do only such acts as have compassion for their soul. That flesh
which is dedicated in sacrifices performed in honour of the deities and
the Pitris is called Havi (and, as such, is worthy of being eaten). That
man who is devoted to compassion and who behaves with compassion towards
others, has no fear to entertain from any creature. It is heard that all
creatures abstain from causing any fear unto such a creature. Whether he
is wounded or fallen down or prostrated or weakened or bruised, in
whatever state he may be, all creatures protect him. Indeed, they do so,
under all circumstances, whether he is on even or uneven ground. Neither
snakes nor wild animals, neither Pisachas nor Rakshasas, ever slay him.
When circumstances of fear arise, he becomes freed from fear who frees
others from situations of fear. There has never been, nor will there ever
be, a gift that is superior to the gift of life. It is certain that there
is nothing dearer to oneself than one's life. Death, O Bharata, is a
calamity or evil unto all creatures. When the time comes for Death, a
trembling of the whole frame is seen in all creatures. Enduring birth in
the uterus, decrepitude and afflictions of diverse kinds, in this ocean
of the world, living creatures may be seen to be continually going
forward and coming back. Every creature is afflicted by death. While
dwelling in the uterus, all creatures are cooked in the fluid juices,
that are alkaline and sour and bitter, of urine and phlegm and
faeces,--juices that produce painful sensations and are difficult to
bear. There in the uterus, they have to dwell in a state of helplessness
and are even repeatedly torn and pierced. They that are covetous of meat
are seen to be repeatedly cooked in the uterus in such a state of
helplessness. Attaining to diverse kinds of birth, they are cooked in the
hell called Kumbhipaka. They are assailed and slain, and in this way have
to travel repeatedly. There is nothing so dear to one as one's life when
one comes to this world. Hence, a person of cleansed soul should be
compassionate to all living creatures. That man, O king, who abstains
from every kind of meat from his birth, without doubt, acquires a large
space in Heaven, They who eat the flesh of animals who are desirous of
life, are themselves eaten by the animals they eat, without doubt. Even
this is my opinion. Since he hath eaten me, I shall eat him in
return,--even this, O Bharata, constitutes the character as Mansa of
Mansa. [525] The slayer is always slain. After him the eater meets with
the same fate. He who acts with hostility towards another (in this life)
becomes the victim of similar acts done by that other. Whatever acts one
does in whatever bodies, one has to suffer the consequences thereof in
those bodies. [526] Abstention from cruelty is the highest Religion.
Abstention from cruelty is the highest self-control. Abstention from
cruelty is the highest gift. Abstention from cruelty is the highest
penance. Abstention from cruelty is the highest sacrifice. Abstention
from cruelty is the highest puissance. Abstention from cruelty is the
highest friend. Abstention from cruelty is the highest happiness.
Abstention from cruelty is the highest truth. Abstention from cruelty is
the highest Sruti. Gifts made in all sacrifices, ablutions performed in
all sacred waters, and the merit that one acquires from making all kinds
of gifts mentioned in the scriptures,--all these do not come up to
abstention from cruelty (in point of the merit that attaches to it). The
penances of a man that abstains from cruelty are inexhaustible. The man
that abstains from cruelty is regarded as always performing sacrifices.
The man that abstains from cruelty is the father and mother of all
creatures. Even these, O chief of Kuru's race, are some of the merits of
abstention from cruelty. Altogether, the merits that attach to it are so
many that they are incapable of being exhausted even if one were to speak
for a hundred years."



SECTION CXVII

"Yudhishthira said, 'Desiring to die or desiring to live, many persons
give up their lives in the great sacrifice (of battle). Tell me, O
grandsire, what is the end that these attain to. To throw away life in
battle is fraught with sorrow for men. O thou of great wisdom, thou
knowest that to give up life is difficult for men whether they are in
prosperity, or adversity, in felicity or calamity. In my opinion, thou
art possessed of omniscience. Do thou tell me the reason of this.'

"Bhishma said, 'In prosperity or adversity, in happiness or woe, living
creatures, O lord of the earth, coming into this world, live according to
a particular tenor. Listen to me as I explain the reason to thee. The
question thou hast asked me is excellent, O Yudhishthira! In this
connection, O king, I shall explain to thee the old narrative of the
discourse that took place in former times between the Island-born Rishi
and a crawling worm. In days of old, when that learned Brahmana, viz.,
the Island-born Krishna, having identified himself with Brahma, roamed
over the world, he beheld, on a road over which cars used to pass, a worm
moving speedily. The Rishi was conversant with the course of every
creature and the language of every animal. Possessed of omniscience, he
addressed the worm he saw in these words.'

"Vyasa said, 'O worm, thou seemest to be exceedingly alarmed, and to be
in great haste. Tell me, whither dost thou run, and whence hast thou been
afraid.'

"The worm said, 'Hearing the rattle of yonder large car I am filled with
fear. O thou of great intelligence, fierce is the roar it makes. It is
almost come! The sound is heard. Will it not kill me? It is for this that
I am flying away. The sound, as it is heard from a near point, I catch,
of the bulls I hear. They are breathing hard under the whip of the
driver, as they are drawing the heavy burden. I hear also the diverse
sounds made by the men who are driving the bulls. Such sounds are
incapable of being heard by a creature that like us has taken his birth
in the order of worms. It is for this reason that I am flying from this
situation of great fright. Death is felt by all creatures to be fraught
with pain. Life is an acquisition difficult to make. Hence, I fly away in
fear, I do not wish to pass from a state of happiness to one of woe.'

"Bhishma continued, 'Thus addressed, the Island-born Vyasa said, 'O worm,
whence can be thy happiness? Thou belongest to the inter-mediate order of
being. I think, death would be fraught with happiness to thee! Sound,
touch, taste, scent, and diverse kinds of excellent enjoyments are
unknown to thee, O worm! I think, death will prove a benefit to thee!'

"The worm said, 'A living creature, in whatever situation he may be
placed, becomes attached to it. In even this order of being I am happy, I
think, O thou of great wisdom! It is for this that I wish to live. In
even this condition, every object of enjoyment exists for me according to
the needs of my body. Human beings and those creatures that spring from
immobile objects have different enjoyments. In my former life I was a
human being. O puissant one, I was a Sudra possessed of great wealth. I
was not devoted to the Brahmanas. I was cruel, vile in conduct, and a
usurer. I was harsh in speech. I regard cunning as wisdom. I hated all
creatures. Taking advantage of pretexts in compacts made between myself
and others. I was always given to taking away what belonged to others.
Without feeding servants and guests arrived at my house, I used to fill,
when hungry, my own stomach, under the impulse of pride, covetous of good
food. Greedy I was of wealth, I never dedicated, with faith and
reverence, any food to the deities and the Pitris although duty required
me to dedicate food unto them. Those men that came to me, moved by fear,
for seeking my protection, I sent adrift without giving them any
protection. I did not extend my protection to those that came to me with
prayers for dispelling their fear. I used to feel unreasonable envy at
seeing other people's wealth, and corn, and spouses held dear by them,
and articles of drink, and good mansions. Beholding the happiness of
others, I was filled with envy and I always wished them poverty,
Following that course of conduct which promised to crown my own wishes
with fruition, I sought to destroy the virtue, wealth, and pleasures of
other people. In that past life of mine, I committed diverse deeds
largely fraught with cruelty and such other passions. Recollecting those
acts I am filled with repentance and grief even as one is filled with
grief at the loss of one's dear son. In consequence of these acts of mine
I do not know what the fruits are of good deeds. I, however, worshipped
my old mother and on one occasion worshipped a Brahmana. Endued with
birth and accomplishments, that Brahmana, in course of his wanderings,
came to my house once as a guest. I received him with reverent
hospitality. In consequence of the merit attaching to that act, my memory
has not forsaken me. I think that in consequence of that act I shall once
more succeed in regaining happiness. O thou of ascetic wealth, thou
knowest everything. Do thou in kindness tell me what is for my good."



SECTION CXVIII

"Vyasa said, 'It is in consequence of a meritorious act, O worm, that
thou, though born in the intermediate order of being, art not stupefied.
That act is mine, O worm, in consequence of which thou art not
stupefied. [527] In consequence of the puissance of my penances, I am able
to rescue a being of demerit by granting him a sight only of my person.
There is no stronger might than the might that attaches to penances, I
know, O worm, that thou hast taken birth in the order of worms through
the evil acts of thy past life. If, however, thou thinkest of attaining
to righteousness and merit, thou mayst again attain to it. Deities as
well as beings crowned with ascetic success, enjoy or endure the
consequence of acts done by them in this field of action. Amongst men
also, when acts of merit are performed, they are performed from desire of
fruit (and not with disregard for fruit). The very accomplishment that
one seeks to acquire are sought from desire of the happiness they will
bring. [528] Learned or ignorant (in a former life) the creature that is,
in this life, destitute of speech and understanding and hands and feet,
is really destitute of everything. [529] He that becomes a superior
Brahmana adores, while alive, the deities of the sun and the moon,
uttering diverse sacred Mantras. O worm, thou shalt attain to that state
of existence. Attaining to that status, thou wilt enjoy all the elements
converted into articles of enjoyment. When thou hast attained to that
state, I shall impart to thee Brahma. Or, if thou wishest, I may place
thee in any other status!' The worm, agreeing to the words of Vyasa, did
not leave the road, but remained on it. Meanwhile, the large vehicle
which was coming in that direction came to that spot. [530] Torn to pieces
by the assault of the wheels, the worm gave up his life-breath. Born at
last in the Kshatriya order through the grace of Vyasa of immeasurable
puissance, he proceeded to see the great Rishi. He had, before becoming a
Kshatriya, to pass through diverse orders of being, such as hedgehog and
Iguana and boar and deer and bird, and Chandala and Sudra and Vaisya.
Having given an account of his various transformations unto the
truth-telling Rishi, and remembering the Rishi's kindness for him, the
worm (now transformed into a Kshatriya) with joined palms fell at the
Rishi's feet and touched them with his head.'

"The worm said, 'My present status is that high one which is coveted by
all and which is attainable by the possession of the ten well-known
attributes. Indeed, I who was formerly a worm have thus attained to the
status of a prince. Elephants of great strength, decked with golden
chains, bear me on their backs. Unto my cars are yoked Kamvoja steeds of
high mettle. Numerous vehicles, unto which are attached camels and mules,
bear me. With all my relatives and friends I now eat food rich with meat.
Worshipped by all, sleep, O highly blessed one, on costly beds in
delightful rooms into which disagreeable winds cannot blow. Towards the
small hours of every night, Sutas and Magadhas and encomiasts utter my
praises even as the deities utter the agreeable praises of Indra, their
chief. Through the grace of thyself that art firm in truth and endued
with immeasurable energy, I who was before a worm have now become a
person of the royal order. I bow my head to thee, O thou of great wisdom.
Do thou command me as to what I should do now. Ordained by the puissance
of thy penances, even this happy status hath now become mine!'

"Vyasa said, 'I have today been worshipped by thee, O king, with diverse
words expressive of reverence. Transformed into a worm, thy memory had
become clouded. That memory has again appeared. The sin thou committed in
a former life has not yet been destroyed,--that sin, viz., which was
earned by thee while thou wert a Sudra covetous of wealth and cruel in
behaviour and hostile to the Brahmanas. Thou wert able to obtain a sight
of my person. That was an act of merit to thee while thou wert a worm. In
consequence of thy having saluted and worshipped me thou shalt rise
higher, for, from the Kshatriya order thou shalt rise to the status of a
Brahmana, if only thou castest off thy life-breaths on the field of
battle for the sake of kine or Brahmanas. O prince, enjoying much
felicity and performing many sacrifices with copious presents, thou shalt
attain to heaven and transformed into eternal Brahma, thou wilt have
perfect beatitude. Those that take birth in the intermediate order (of
animals) become (when they rise) Sudras. The Sudra rises to the status of
the Vaisya; and the Vaisya to that of the Kshatriya. The Kshatriya who
takes pride in the discharge of the duties of his order, succeeds in
attaining to the status of a Brahmana. The Brahmana, by following a
righteous conduct, attains to heaven that is fraught with great
felicity.'"



SECTION CXIX

"Bhishma said, 'Having cast off the status of a worm and taken birth as a
Kshatriya of great energy, the person (of whom I am speaking),
remembering his previous transformations, O monarch, began to undergo
severe austerities. Beholding those severe austerities of the Kshatriya
who was well-conversant with religion and wealth, the Island-born
Krishna, that foremost of Brahmanas, went to him.'

"Vyasa said, The penances that appertain, O worm, to the Kshatriya order
consist of the protection of all creatures. Do thou regard these duties
of the Kshatriya order to be the penances laid down for thee. Thou shalt
then attain to the status of a Brahmana. Ascertaining what is right and
what is wrong, and cleansing thy soul, do thou duly cherish and protect
all creatures, judiciously gratifying all good desires and correcting all
that is unholy. Be thou of cleansed soul, be thou contented and be thou
devoted to the practice of righteousness. Conducting thyself in this way,
thou wilt then, when thou castest off thy life-breaths, become a
Brahmana!'

"Bhishma continued, 'Although he had retired into the woods, yet, O
Yudhishthira, having heard the words of the great Rishi he began to
cherish and protect his subjects righteously. Soon, O best of kings, that
worm, in consequence of the due discharge of the duty of protecting his
subjects, became a Brahmana after casting off his Kshatriya body.
Beholding him transformed into a Brahmana, the celebrated Rishi, viz.,
the Island-born Krishna of great wisdom, came to him.'

"Vyasa said, 'O chief of Brahmanas, O blessed one, be not troubled
(through fear of death)! He who acts righteously attains to respectable
birth. He, on the other hand, who acts unrighteously attains to a low and
vile birth, O thou that art conversant with righteousness, one attains to
misery agreeably the measure of one's sin. Therefore, O worm, do not be
troubled through fear of death. The only fear thou shouldst entertain is
about the loss of righteousness. Do thou, therefore, go on practising
righteousness.'

"The worm said, 'Through thy grace, O holy one, I have attained from
happy to happier positions! Having obtained such prosperity as has its
roots in righteousness, I think, my demerits have been lost.'

"Bhishma said, 'The worm having, at the command of the holy Rishi,
attained to the status of a Brahmana that is so difficult to attain,
caused the earth to be marked with a thousand sacrificial stakes. That
foremost of all persons conversant with Brahma then obtained a residence
in the region of Brahman himself. Indeed, O son of Pritha, the worm
attained to the highest status, viz., that of eternal Brahma, as the
result of his own acts done in obedience to the counsels of Vyasa. Those
bulls among Kshatriyas, also, who have cast off their life-breaths (on
the field of Kurukshetra) exerting their energy the while, have all
attained to a meritorious end. Therefore O king, do not mourn on their
account.'"



SECTION CXX

"Yudhishthira said, 'Which amongst these three is superior, viz.,
knowledge, penances, and gifts? I ask thee, O foremost of righteous
persons! Do tell me this, O grandsire!'

"Bhishma said, 'In this connection is cited the old narrative of the
conversation between Maitreya and the Island-born Krishna. Once on a
time, the Island-born Krishna, O king, while wandering over the world in
disguise, proceeded to Baranasi and waited upon Maitreya who belonged by
birth to a race of Munis [531]. Seeing Vyasa arrive, that foremost of
Rishis, viz., Maitreya, gave him a seat and after worshipping him with
due rites, fed him with excellent food. Having eaten that good food which
was very wholesome and which produced every kind of gratification, the
high-souled Krishna became exceedingly delighted and as he sat there, he
even laughed aloud. Seeing Krishna laugh, Maitreya addressed him, saying,
'Tell me, O righteous-souled one, what the reason is of thy laughter!
Thou art an ascetic, endued with capacity to control thy emotions. Great
joy, it seems, has come over thee! Saluting thee, and worshipping thee
with bent head, I ask thee this, viz., what the puissance is of my
penances and what the high blessedness is that is thine! The acts I do
are different from those which thou doest. Thou art already emancipated
though still owning life-breaths. I, however, am not yet freed. For all
that I think that there is not much difference between thee and me. I am
again, distinguished by birth.' [532]

"Vyasa said, 'This wonder that has filled me hath arisen from an
ordinance that looks like a hyperbole, and from its paradoxical statement
for the comprehension of the people. The declaration of the Vedas seems
to be untrue. But why should the Vedas say an untruth? It has been said
that there are three tracks which constitute the best vows of a man One
should never injure; one should always tell the truth; and one should
make gifts. The Rishis of old announced this, following the declarations
of the Vedas. These injunctions were heard in days of old,--they should
certainly be followed by us even in our times. Even a small gift, made
under the circumstances laid down, produces great fruits [533]. Unto a
thirsty man thou hast given a little water with a sincere heart. Thyself
thirsty and hungry, thou hast, by giving me such food, conquered many
high regions of felicity, O puissant one, as, one does by many
sacrifices. I am exceedingly delighted with thy very sacred gift, as also
with thy penances. Thy puissance is that of Righteousness: Thy appearance
is that of Righteousness. The fragrance of Righteousness is about thee. I
think that all thy acts are performed agreeably to the ordinance, O son,
superior to ablutions in sacred waters superior to the accomplishment of
all Vedic vows, is gift. Indeed, O Brahmana, gift is more auspicious than
all sacred acts. If it be not more meritorious than all sacred acts,
there can be no question about its superiority. All those rites laid down
in the Vedas which thou applaudest do not come up to gift, for gift
without doubt, is as I hold, fraught with very superior merit. The track
that has been made by those men who make gifts is the track that is
trodden by the wise. They who make gifts are regarded as givers of even
the life-breaths. The duties that constitute Righteousness are
established in them. As the Vedas when well-studied, as the restraining
of the senses, as a life of universal Renunciation, even so is gift which
is fraught with very superior merit. Thou, O son, wilt rise from joy to
greater joy in consequence of thy having betaken thyself to the duty of
making gifts The man of intelligence (who practises this duty) certainly
rises from joy to greater joy. We have without doubt, met with many
direct instances of this. Men endued with prosperity succeed in acquiring
wealth, making gifts, performing sacrifices, and earning happiness as the
result thereof. It is always observed, O thou of great wisdom, to happen
naturally that happiness is followed by misery and misery is followed by
happiness. [534] Men of wisdom nave said that human beings in this world
have three kinds of conduct. Some are righteous, some are sinful: and
some are neither righteous nor sinful. The conduct of the person who is
devoted to Brahma is not regarded either way. His sins are never regarded
as sins. So also the man who is devoted to the duties laid down for him
is regarded as neither righteous nor sinful (for the observance of those
duties). Those men that are devoted to sacrifices, gifts, and penances,
are regarded as righteous. These, however, that injure other creatures
and are unfriendly to them, are regarded as sinful. There are some men
who appropriate what belongs to others. These certainly fall into Hell
and meet with misery. All other acts that men do are indifferent, being
regarded as neither righteous nor sinful. Do thou sport and grow and
rejoice and make gifts and perform sacrifices. Neither men of knowledge
nor those endued with penances will then be able to get the better of
thee!'"



SECTION CXXI

"Bhishma said, 'Thus addressed by Vyasa, Maitreya, who was a worshipper
of acts, who had been born in a race endued with great prosperity, who
was wise and possessed of great learning said unto him these words'.

"Maitreya said, 'O thou of great wisdom, without doubt it is as thou hast
said, O puissant one, with thy permission I desire to say something.'

"Vyasa said, 'Whatever thou wishest to say, O Maitreya, do thou say, O
man of great wisdom, for I wish to hear thee.

"Maitreya said. 'Thy words on the subject of Gift are faultless and pure.
Without doubt, thy soul has been cleansed by knowledge and penances. In
consequence of thy soul being cleansed, even this is the great advantage
I reap from it. With the aid of my understanding I see that thou art
endued with high penances. As regards ourselves we succeed in acquiring
prosperity through only a sight of personages like thee I think, that is
due to thy grace and flows from the nature of my own acts. [535] Penances,
knowledge of the Vedas, and birth in a pure race,--these are the causes
of the status which one acquires of a Brahmana. When one has these three
attributes, then does he come to be called a regenerate person. If the
Brahmana be gratified, the Pitris and the deities are also gratified.
There is nothing superior to a Brahmana possessed of Vedic lore. Without
the Brahmana, all would be darkness. Nothing would be known. The four
orders would not exist. The distinction between Righteousness and
Unrighteousness. Truth and Falsehood, would cease. On a well-tilled
field, an abundant harvest can be reaped. Even so, one may reap great
merit by making gifts unto a Brahmana possessed of great learning. If
there were no Brahmanas endued with Vedic lore and good conduct for
accepting gifts, the wealth possessed by wealthy people would be useless.
The ignorant Brahmana, by eating the food that is offered to him,
destroys what he eats (for it produces no merit to him who gives it). The
food that is eaten also destroys the eater (for the eater incurs sin by
eating what is offered to him). That ought to be properly termed an
eatable which is given away to a deserving man, in all other cases, he
that takes it makes the donor's gift thrown away and the receiver is
likewise ruined for his improperly accepting it. The Brahmana possessed
of learning becomes the subjugator of the food that he eats. Having eaten
it, he begets other food. The ignorant who eats the food offered to him
loses his right to the children he begets, for the latter become his
whose food has enabled the progenitor to beget them. Even this is the
subtle fault that attaches to persons eating other people's food when
they have not the puissance to win that food. The merit which the giver
acquires by making the gift, is equal to what the taker acquires by
accepting the food. Both the giver and the acceptor depend equally upon
each other. Even this is what the Rishis have said. There where Brahmanas
exist, possessed of Vedic lore and conduct, people are enabled to earn
the sacred fruits of gifts and to enjoy them both here and hereafter.
Those men who are of pure lineage, who are exceedingly devoted to
penances, and who make gifts, and study the Vedas, are regarded as worthy
of the most reverent worship. It is those good men that have chalked out
the path by treading on which one does not become stupefied. It is those
men that are the leaders of others to heaven. They are the men who bear
on their shoulders the burden of sacrifices and live for eternity."



SECTION CXXII



"Bhishma said, 'Thus addressed, the holy one replied unto Maitreya,
saying 'by good luck, thou art endued with knowledge. By good luck, thy
understanding is of this kind! They that are good highly applaud all
righteous attributes. That personal beauty and youth and prosperity do
not succeed in overwhelming thee is due to good luck. This favour done to
thee is due to the kindness of the deities. Listen to me as I discourse
to thee upon what is even superior (in efficacy) to gift. Whatever
scriptures and religious treatises there are, whatever (righteous)
inclinations are observable in the world, they have flowed in their due
order, agreeably with the lead of the Vedas, according to their due
order. Following them I applaud gift. Thou praisest penances and Vedic
lore. Penances are sacred. Penances are the means by which one may
acquire the Vedas and heaven also. With the aid of penances and of
knowledge, one attains to the highest fruits, we have heard. It is by
penances that one destroys one's sins and all else that is evil. It has
been heard by us that with whatever purpose in view one undergoes
penances, one attains the fruition thereof in consequence of those
penances. The same may be said of knowledge. Whatever is difficult to
accomplish, whatever is difficult to conquer, what is difficult to
attain, and whatever is difficult to cross, can all be achieved with the
aid of penances. Of all things, penances are possessed of very superior
might. The man who drinks alcohol, or he that takes by force what belongs
to others, or he that is guilty of foeticide, or he that violates the bed
of his preceptor, succeeds in crossing with the aid of penances. Indeed,
one becomes cleansed of all these sins through penances. One possessed of
all knowledge and, therefore, having true vision, and an ascetic of
whatever kind, are equal. One should always bow unto these two [536]. All
men who have the Vedas for their wealth should be worshipped. Similarly,
all men endued with penances deserve to be worshipped. Those who make
gifts obtain happiness hereafter and much prosperity here. Righteous men
of this world, by making gifts of food obtain both this world and that of
Brahman himself with many other regions of superior felicity. Those men
who are adored by all, themselves adore him who makes gifts. Those men
that are honoured everywhere themselves honour him who make gifts.
Wherever the giver goes, he bears himself praised, He who does acts and
he who omits to do them gets each what is proportionate to his acts and
omissions. Whether one dwells in the upper regions or in the nether, one
always attains to those places to which one becomes entitled by one's
acts. As regards thyself, thou wilt certainly obtain whatever food and
drink thou mayst covet, Tot thou art endued with intelligence, good
birth, Vedic lore, and compassion! Thou art possessed of youth, O
Maitreya! Thou art observant of vows. Be thou devoted to Righteousness.
Do thou take instructions from me regarding those duties which thou
shouldst first follow,--the duties, viz., of householders. In that house
in which the husband is gratified with his wedded wife, and the wife
gratified with her husband, all auspicious results ensue. As filth is
washed away from the body with water, as darkness is dispelled by the
splendour of fire even so is sin washed off by gifts and penances. Bless
thee, O Maitreya, let mansions be thine! I depart hence in peace. Do thou
keep in mind what I have said. Thou shalt then be able to reap many
advantages! Maitreya then walked round his illustrious guest and bowed
his head unto him, and joining his hands in reverence said, 'Let blessing
be to thee also, O holy one!"



SECTION CXXIII



"Yudhishthira said, 'O thou that art conversant with all duties, I desire
to hear, in detail, what the excellent behaviour is of good and chaste
women. Do thou, O grandsire, discourse to me on this.'

"Bhishma said, 'Once on a time, in the celestial regions, a lady named
Sumana of Kekaya's race addressing Sandili possessed of great energy and
conversant with the truth relating to everything and endued with
omniscience, said, 'By what conduct, O auspicious lady, by what course of
acts, hast thou succeeded in attaining to heaven, purged of every sin?
Thou blazest forth with thy own energy like a flame of fire. Thou seemest
to be a daughter of the Lord of stars, come to heaven in thy own
effulgence. Thou wearest vestments of pure white, and art quite cheerful
and at thy ease. Seated on that celestial chariot, thou shinest, O
auspicious dame, with energy multiplied a thousandfold. Thou hast not, I
ween, attained to this region of happiness by inconsiderable penances and
gifts and vows. Do thou tell me the truth'. Thus questioned sweetly by
Sumana, Sandili of sweet smiles, addressing her fair interrogatrix, thus
answered her out of the hearing of others, I did not wear yellow robes;
nor barks of trees. I did not shave my head; nor did I keep matted locks
on my head. It is not in consequence of these acts that I have attained
to the status of a celestial. I never, in heedlessness, addressed any
disagreeable or evil speech to my husband. I was always devoted to the
worship of the deities, the Pitris, and the Brahmanas. Always heedful I
waited upon and served my mother-in-law and father-in-law. Even this was
my resolution that I should never behave with deceit. I never used to
stay at the door of our house nor did I speak long with anybody. I never
did any evil act; I never laughed aloud; I never did any injury. I never
disclosed any secret. Even thus did I bear myself always. When my
husband, having left home upon any business, used to come back, I always
served him by giving him a seat, and worshipped him with reverence. I
never ate food of any kind which was unknown to my husband and at which
my husband was not pleased. Rising at early dawn I did and caused to be
done whatever was brought about and required to be accomplished for the
sake of relatives and kinsmen. When my husband leaves home for going to a
distant place on any business, I remain at home engaged in diverse kinds
of auspicious acts for blessing his enterprise. Verily, during the
absence of my husband I never use collyrium, or ornaments; I never wash
myself properly or use garlands and unguents, or deck my feet with
lac-dye, or person with ornaments. When my husband sleeps in peace I
never awake him even if important business required his attention. I was
happy to sit by him lying asleep. I never urged my husband to exert more
energetically for earning wealth to support his family and relatives. I
always kept secrets without disclosing them to others. I used to keep
always our premises clean. That woman who with concentrated attention,
adheres to this path of duty, becomes the recipient of considerable
honours in heaven like a second Arundhati.'

''Bhishma continued, 'The illustrious and highly blessed Sandili, of
righteous conduct, having said these words unto Sumana on the subject of
woman's duties towards her husband, disappeared there and then. That man,
O son of Pandu, who reads this narrative at every full moon and new moon,
succeeds in attaining to heaven and enjoying great felicity in the woods
of Nandana."



SECTION CXXIV

"Yudhishthira said, 'Which is of superior efficacy, Conciliation or
Gifts? Tell me, O chief of Bharata's race, which of these two is superior
in point of efficacy.'

'Bhishma said, 'Some become gratified by conciliation, while others are
gratified by gifts. Every man, according to his own nature, affects the
one or the other. Listen to me, O king, as I explain to thee the merits
of conciliation, O chief of Bharata's race, so that the most furious
creatures may be appeased by it. In this connection is cited the ancient
narrative of how a Brahmana, who had been seized in the forest by a
Rakshasa, was freed (with the aid of conciliation). A certain Brahmana,
endued with eloquence and intelligence, fell into distress, for he was
seized in a lone forest by a Rakshasa who wished to feed on him. The
Brahmana, possessed of understanding and learning, was not at all
agitated.' Without suffering himself to be stupefied at the sight of that
terrible cannibal, he resolved to apply conciliation and see its effect
on the Rakshasa. The Rakshasa, respectfully saluting the Brahmana so far
as words went, asked him this question, 'Thou shalt escape, but tell me
for what reason I am pale of hue and so lean!' Reflecting for a brief
space of time, the Brahmana accepted the question of the Rakshasa and
replied in the following well-spoken words'.

"The Brahmana said, 'Dwelling in a place that is distant from thy abode,
moving in a sphere that is not thy own, and deprived of the companionship
of thy friends and kinsmen, thou art enjoying vast affluence. It is for
this that thou art so pale and lean. Verily, O Rakshasa, thy friends,
though well-treated by thee, are still not well-disposed towards thee in
consequence of their own vicious nature. It is for this that thou art
pale and lean. Thou art endued with merit and wisdom and a well-regulated
soul. Yet it is thy lot to see others that are destitute of merit and
wisdom honoured in preference to thyself. It is for this that thou art
pale and lean. Persons possessed of wealth and affluence much greater
than thine but inferior to thee in point of accomplishments are, verily,
disregarding thee. It is for this that thou art pale and lean. Though
distressed through want of the means of support, thou art led by the
highness of thy soul to disregard such means as are open to thee for
drawing thy sustenance. It is for this that thou art pale and lean. In
consequence of thy righteousness thou hadst stinted thyself for doing
good to another, This other, O righteous Rakshasa, thinks thee deceived
and subjugated (by his superior intelligence). It is for this that thou
art pale and lean. I think, thou art grieving for those persons who with
souls overwhelmed by the lust and wrath are suffering misery in this
world. It is for this that thou art pale and lean. Though graced with the
possession of wisdom, thou art ridiculed by others who are entirely
destitute of it. Verily, persons of wicked conduct are condemning thee.
It is for this that thou art pale and lean. Verily, some enemy of thine,
with a friendly tongue, coming to thee behaved at first like a righteous
person and then has left thee, beguiling thee like a knave. It is for
this that thou art pale and lean. Thou art well-conversant with the
course of world's affairs. Thou art well-skilled in all mysteries. Thou
art endued with capacity. Those who know thee to be such do not yet
respect and praise thee. It is for this that thou art pale and lean.
Staying in the midst of bad men engaged together in some enterprise, thou
hadst discoursed to them, dispelling their doubts. For all that they did
not admit thy superior merits. It is for this that thou art pale and
lean. Verily, though destitute of wealth and intelligence and Vedic lore,
thou desirest yet, with the aid of thy energy alone, to accomplish
something great. It is for this that thou art pale and lean. It seems
that although thou art resolved to undergo severe austerities by retiring
into the forest, yet thy kinsmen art not favourably inclined towards this
project of thine. It is this for that thou art pale and lean. Some
neighbour of thine, possessed of great wealth and endued with youth and
handsome features, verily, covets thy dear spouse. It is for this that
thou art pale and lean. The words spoken by thee, even when excellent, in
the midst of wealthy men, are not regarded by them as wise or well-timed.
It is for this that thou art pale and lean. Some dear kinsman of thine,
destitute of intelligence though repeatedly instructed in the scriptures,
has become angry. Thou hast not succeeded in pacifying him. It is for
this that thou art pale and lean. Verily, some-body, having first set
thee to the accomplishment of some object desirable to thee is now
seeking to snatch the fruit thereof from thy grasp. It is for this that
thou art pale and lean. Verily, though possessed of excellent
accomplishments and worshipped by all on that account, thou art yet
regarded by thy kinsmen as worshipped for their sake and not for thy own.
It is for this that thou art pale and lean. Verily, through shame thou
art unable to give out some purpose in thy heart, moved also by the
inevitable delay that will occur in its accomplishment. It is for this
that thou art pale and lean. Verily, thou desirest, with the aid of thy
intelligence, to bring under thy influence, diverse persons with diverse
kinds of understandings and inclinations. It is for this that thou art
pale and lean. [537] Destitute of learning, without courage, and without
much wealth, thou seekest such fame as is won by knowledge and prowess
and gifts. Verily, it is for this that thou hast been pale and lean. Thou
hast not been able to acquire something upon which thou hast set thy
heart for a long time. Or, that which thou seekest to do is sought to be
undone by somebody else. It is for this that thou art pale and lean.
Verily, without being able to see any fault on thy part, thou hast been
cursed by somebody. It is for this that thou art pale and lean. [538]
Destitute of both wealth and accomplishments thou seekest in vain to
dispel the grief of thy friends and the sorrows of sorrowing men. It is
for this that thou art pale and lean. Beholding righteous persons the
domestic mode of life, unrighteous persons living according to the forest
mode, and emancipated persons attached to domesticity and fixed abodes,
thou hast become pale and lean. Verily, thy acts connected with
Righteousness, with Wealth, and with Pleasure, as also the well-timed
words spoken by thee, do not bear fruit. It is for this that thou art
pale and lean. Though endued with wisdom, yet desirous of living, thou
livest with wealth obtained by thee in gift from somebody of evil
conduct. It is for this that thou art pale and lean. Beholding
unrighteousness increasing on every side and righteousness languishing,
thou art filled with grief. It is for this that thou art pale and lean.
Urged by time thou seekest to please all thy friends even when they are
disputing and ranged on sides opposite to one another. It is for this
that thou art pale and lean. Beholding persons possessed of Vedic lore
engaged in improper acts, and persons of learning unable to keep their
senses under control, thou art filled with grief. It is for this that
thou art pale and lean.' Thus praised, the Rakshasa worshipped that
learned Brahmana in return, and making him his friend and bestowing
sufficient wealth upon him in gift, let him off (without devouring him).'"



SECTION CXXV

"Yudhishthira said, 'Tell me, O grandsire, how a poor man, desirous of
achieving his own good, should bear himself after having acquired the
status of humanity and come into this region of acts that is so difficult
to attain. Tell me also what is the best of all gifts, and what should be
given under what circumstances. Tell me, O son of Ganga, who art truly
deserving of honour and worship. It behoveth thee to discourse to us on
these mysteries.'

"Vaisampayana continued, 'Thus questioned by that famous monarch, viz.,
the son of Pandu, Bhishma explained (in these words) unto that king these
high mysteries appertaining to duty.'

"Bhishma said, 'Listen to me with concentrated attention, O king, as I
explain to thee, O Bharata, these mysteries appertaining to duties, after
the same manner in which the holy Vyasa had explained them to me in days
of yore. This subject is a mystery to the very deities, O monarch. Yama
of stainless deeds, with the aid of vows well-observed and Yoga
meditation, had acquired the knowledge of these mysteries as the high
fruits of his penances. [539] What pleases what deity, what pleases the
Pitris, the Rishis, the Pramathas (associates of Mahadeva), the goddess
Sri, Chitragupta (the recording assistant of Yama), and the mighty
Elephants at the cardinal points of the compass, what constitutes the
religion of the Rishis--the religion, which has many mysteries and which
is productive of high fruits,--the merits of what are called great gifts,
and the merits that attach to all the sacrifices, he who knows these, O
sinless one, and knowing acts according to his knowledge, becomes freed
from stains if he has stains and acquires the merits indicated. Equal to
ten butchers is one oilman. Equal to ten oilmen is one drinker of
alcohol. Equal to ten drinkers of alcohol is one courtezan. Equal to ten
courtezans is a single (territorial) chief. [540] A great king is said to
be equal to half of these all. Hence, one should not accept, gifts from
these. On the other hand, one should attend to the science, that is
sacred and that has righteousness for its indications, of the aggregate
of three (viz., Religion, Wealth, and Pleasure). Amongst these, Wealth
and Pleasure are naturally attractive. Hence, one should, with
concentrated attention, listen to the sacred expositions of Religion (in
particular), for the fruits are very great of listening to the mysteries
of Religion. One should certainly hear every topic connected with
Religion as ordained by the deities themselves. In it is contained the
ritual in respect of the Sraddha in which have been declared the
mysteries connected with the Pitris. The mysteries connected with all the
deities have also been explained there. It comprehends the duties and
practices, productive of great merit, of the Rishis also, together with
the mysteries attaching to them. It contains an exposition of the merits
o f great sacrifices and those that attach to all kinds of gifts. Those
men who always read the scriptures bearing on these topics, those who
bear them properly in their mind, and he who, having listened to them,
follows them in practice, are all regarded to be as holy and sinless as
the puissant Narayana himself. The merits that attach to the gift of
kine, those that belong to the performance of ablutions in sacred waters,
those that are won by the performance of sacrifices,--all these are
acquired by that man who treats guests with reverence. They who listen to
these scriptures, they who are endued with faith, and they who have a
pure heart, it is well-known, conquer many regions of happiness. Those
righteous men who are endued with faith, become cleansed of all stains
and no sin can touch them. Such men always increase in righteousness and
succeed in attaining to heaven. Once on a time, a celestial messenger,
coming to the court of Indra of his own accord, but remaining invisible,
addressed the chief of the deities in these words, 'At the command of
those two deities who are the foremost of all physicians, and who are
endued with every desirable attribute, I have come to this place where I
behold human beings and Pitris and the deities assembled together. Why,
indeed, is sexual congress interdicted for the man who performs a Sraddha
and for him also who eats at a Sraddha (for the particular day)? Why are
three rice-balls offered separately at a Sraddha? Unto whom should the
first of those balls be offered? Unto whom should the second one be
offered? And whose has it been said is the third or remaining one? I
desire to know all this.' After the celestial messenger had said these
words connected with righteousness and duty, the deities who were seated
towards the east, the Pitris also, applauding that ranger of the sky,
began as follows.'

"The Pitris said, 'Welcome art thou, and blessings upon thee! Do thou
listen, O best of all rangers of the sky! The question thou hast asked is
a high one and fraught with deep meaning. The Pitris of that man who
indulges in sexual congress on the day he performs a Sraddha, or eats at
a Sraddha have to lie for the period of a whole month on his vital seed.
As regards the classification of the rice-balls offered at a Sraddha, we
shall explain what should be done with them one after another. The first
rice-ball should be conceived as thrown into the waters. The second ball
should be given to one of the wives to eat. The third ball should be cast
into the blazing fire. Even this is the ordinance that has been declared
in respect of the Sraddha. Even this is the ordinance that is followed in
practice according to the rites of religion. The Pitris of that man who
act according to this ordinance become gratified with him and remain
always cheerful. The progeny of such a man increases and inexhaustible
wealth always remains at his command.'

"The celestial messenger said, 'Thou hast explained the division of the
rice-balls and their consignment one after another to the three (viz.,
water, the spouse, and the blazing fire), together with the reasons
thereof. [541] Whom does that rice-tall which is consigned to the waters
reach? How does it, by being so consigned, gratify the deities and how
does it rescue the Pitris? The second ball is eaten by the spouse. That
has been laid down in ordinance. How do the Pitris of that man (whose
spouse eats the ball) become the eaters thereof? The last ball goes into
the blazing fire. How does that ball succeed in finding its way to thee,
or who is he unto whom it goes? I desire to bear this,--that is, what are
the ends attained by the rice-balls offered at Sraddhas when thus
disposed of by being cast into the water, given to the spouse, and thrown
into the blazing fire!

"The Pitris said, 'Great is this question which thou hast asked. It
involves a mystery and is fraught with wonder. We have been exceedingly
gratified with thee, O ranger of the sky! The very deities and the Munis
applaud acts done in honour of the Pitris. Even they do not know what the
certain conclusions are of the ordinances in respect of the acts done in
honour of the Pitris. Excepting the high souled, immortal, and excellent
Markandeya, that learned Brahmana of great fame, who is ever devoted to
the Pitris, none amongst them is conversant with the mysteries of the
ordinances in respect of the Pitris. Having heard from the holy Vyasa
what the end is of the three rice-balls offered at the Sraddha, as
explained by the Pitris themselves in reply to the question of the
celestial messenger, I shall explain the same to thee. Do thou hear, O
monarch, what the conclusions are with respect to the ordinances about
the Sraddha. Listen with rapt attention, O Bharata, to me as I explain
what the end is of the three rice-balls. That rice-ball which goes into
water is regarded as gratifying the deity of the moon. That deity, thus
gratified, O thou of great intelligence, gratifies in return the other
deities and the Pitris also with them. It has been laid down that the
second rice-ball should be eaten by the spouse (of the man that performs
the Sraddha). The Pitris, who are ever desirous of progeny, confer
children on the woman of the house. Listen now to me as I tell thee what
becomes of the rice-ball that is cast into the blazing fire. With that
ball the Pitris are gratified and as the result thereof they grant the
fruition of all wishes unto the person offering it. I have thus told thee
everything about the end of the three rice-balls offered at the Sraddha
and consigned to the three (viz., water, the spouse, and the fire). That
Brahmana who becomes the Ritwik at a Sraddha constitutes himself, by that
act, the Pitri of the person performing the Sraddha. Hence, he should
abstain that day from sexual intercourse with even his own spouse [542]. O
best of all rangers of the sky, the man who eats at Sraddha should bear
himself with purity for that day. By acting otherwise, one surely incurs
the faults I have indicated. It cannot be otherwise. Hence, the Brahmana
who is invited to a Sraddha for eating the offerings should eat them
after purifying himself by a bath and bear himself piously for that day
by abstaining from every kind of injury or evil. The progeny of such a
person multiply and he also who feeds him reaps the same reward.'

"Bhishma continued, 'After the Pitris said so, a Rishi of austere
penances, named Vidyutprabha, whose form shone with splendour like that
of the sun, spoke. Having heard those mysteries of religion as propounded
by the Pitris, he addressed Sakra, saying, 'Stupefied by folly, men slay
numerous creatures born in the intermediate orders, such as worms and
ants and snakes and sheep and deer and birds. Heavy is the measure of sin
they incur by these acts. What, however, is the remedy? When this
question was asked, all the gods and Rishis endued with wealth of
penances and the highly blessed Pitris, applauded that ascetic.'

"Sakra said, 'Thinking in one's mind of Kurukshetra and Gaya and Ganga
and Prabhasa and the lakes of Pushkara, one should dip one's head in
water. By so doing one becomes cleansed of all one's sins like Chandramas
freed from Rahu. One should bathe in this way for three days in
succession and then fast for every day. Besides this, one should touch
(after bathing) the back of a cow and bow one's head to her tail.
Vidyutprabha, after this, once more addressing Vasava, said, 'I shall
declare a rite that is more subtle. Listen to me, O thou of a hundred
sacrifices. Rubbed with the astringent powder of the hanging roots of the
banian and anointed with the oil of Priyangu, one should eat the
Shashtika paddy mixed with milk. By so doing one becomes cleansed of all
one's sins [543]. Listen now to another mystery unknown to many but which
was discovered by the Rishis with the aid of meditation. I heard it from
Vrihaspati while he recited it in the presence of Mahadeva. O chief of
the deities, do thou hear it with Rudra in thy company, O lord of Sachi!
If a person, ascending a mountain, stands there on one foot, with arms
upraised and joined together, and abstaining from food looks at a blazing
fire, he acquires the merits of severe penances and obtains the rewards
that attach to fasts. Heated by the rays of the sun, he becomes cleansed
of all his sins. One who acts in this way in both the summer and the
winter seasons, becomes freed from every sin. Cleansed of every sin, one
acquires a splendour of complexion for all time. Such a man blazes with
energy like the Sun or shines in beauty like the Moon!' After this, the
chief of the deities, viz., he of a hundred sacrifices, seated in the
midst of the gods, then sweetly addressed Vrihaspati, saying these
excellent words, 'O holy one, do thou duly discourse on what those
mysteries of religion are that are fraught with happiness to human
beings, and what the faults are which they commit, together with the
mysteries that attach to them!'

"Vrihaspati said, 'They who pass urine, facing the sun, they who do not
show reverence for the wind, they who do not pour libations on the
blazing fire, they who milk a cow whose calf is very young, moved by the
desire of obtaining from her as much milk as possible, commit sins. I
shall declare what those faults are, O lord of Sachi! Do thou listen to
me. The Sun, Wind, the bearer of sacrificial oblations, O Vasava, and
kine who are the mothers of all creatures, were created by the Self born
himself, for rescuing all the worlds, O Sakra! These are the deities of
human beings. Listen all of ye to the conclusions of religion. Those
wicked men and wicked women who pass urine facing the sun, live in great
infamy for six and eighty years. That man, O Sakra, who cherishes no
reverence for the wind, gets children that fall away prematurely from the
womb of his spouse. Those men who do not pour libations on the blazing
fire find that the fire, when they do ignite it for such rites as they
wish to perform, refuses to eat their libations [544]. Those men who drink
the milk of kine whose calves are very young, never get children for
perpetuating their races. [545] Such men see their children, die and their
races shrink. Even these are the consequences of the acts referred to, as
observed by regenerate persons venerable for age in their respective
races. Hence, one should always avoid that which has been interdicted,
and do only that which has been directed to be done, if one is desirous
of achieving prosperity. This that I say unto thee is very true.' After
the celestial preceptor had said this, the highly blessed deities, with
the Maruts, and the highly blessed Rishis questioned the Pitris, saying,
'Ye Pitris, at what acts of human beings, who are generally endued with
little understanding, do ye become gratified? What gifts, made in course
of such rites as are gone through for improving the position of deceased
persons in the other world, become inexhaustible in respect of their
efficacy? [546] By performing what acts can men become freed from the debt
they owe to the Pitris? We desire to hear this. Great is the curiosity we
feel.'

"The Pitris said, 'Ye highly blessed ones, the doubt existing in your
minds has been properly propounded. Listen as we declare what those acts
are of righteous men that gratify us. Bulls endued with blue complexion
should be set free. Gifts should be made to us, on the day of the new
moon, of sesame seeds and water. In the season of rains, lamps should be
lighted. By these acts of men, they can free themselves from the debt
they owe to the Pitris. [547] Such gifts never become vain. On the other
hand, they become inexhaustible and productive of high fruits. The
gratification we derive from them is regarded to be inexhaustible. Those
men who, endued with faith, beget offspring, rescue their deceased
ancestors from miserable Hell'. Hearing these words of the Pitris,
Vriddha-Gargya, possessed of wealth of penances and high energy, became
filled with wonder so that the hair on his body stood erect. Addressing
them he said, 'Ye that are all possessed of wealth of penances, tell us.
what the merits are that attach to the setting free of bulls endued with
blue complexion. What merits, again, attach to the gift of lamps in the
season of rains and the gift of water with sesame seeds?'

"The Pitris said, 'If a bull of blue complexion, upon being set free,
raises a (small) quantity of water with its tail, the Pitris (of the
person that has set that bull free) become gratified with that water for
full sixty thousand years. The mud such a bull raises with its horns from
the banks (of a river or lake), succeeds, without doubt, in sending the
Pitris (of the person that sets the animal free) to the region of Soma.
By giving lamps in the season of rains, one shines with effulgence like
Soma himself. The man who gives lamps is never subject to the attribute
of Darkness. Those men who make gifts, on the day of the new moon, of
sesame seeds and water, mixed with honey and using a vessel of copper, O
thou that art possessed of wealth of penances, are regarded as duly
performing a Sraddha with all its mysteries. These men get children of
sound health and cheerful minds. The merit acquired by the giver of the
Pinda (to the Pitris) takes the form of the growth of his race. Verily,
he who performs these acts with faith, becomes freed from the debt he
owes to the Pitris. Even thus has been laid down the proper time for the
performance of the Sraddha, the ordinance in respect of the rites to be
observed, the proper person that should be fed at the Sraddha, and the
merits that attach to it. I have declared everything to thee in due
order.'



SECTION CXXVI

"Bhishma said, 'The chief of the deities, Indra, after the Pitri has
ceased to speak, addressed the puissant Hari, saying, 'O Lord, what are
those acts by which thou becomest gratified? How, indeed, do men succeed
in gratifying thee?'

"Vishnu said, "That which I greatly hate is the detraction of Brahmanas;
without doubt, if the Brahmanas are worshipped, I regard myself
worshipped. All superior Brahmanas should always be saluted with
reverence, after feeding them with hospitality. One should reverence
one's own feet also (in the evening). I am gratified with men who act in
this way, as also with those who worship and make offerings to the whirl
that is noticeable on cowdung (when it first drops from the cow) [548].
They who behold a Brahmana that is a dwarf in stature, or a boar that has
just risen from water and that bears on his head a quantity of mud taken
up from the bank, have never to meet with any evil. They become freed
from every sin. That man who worships every day the Aswattha (Ficus
religiosa) and the substance called Gorochana and the cow, is regarded as
worshipping the whole universe with the deities and Asuras and human
beings. Verily, staying within these, I accept, in my own form, the
worship that is offered to them. The worship that is offered to these is
the worship offered to me. This has been so as long as the worlds have
been created. Those men of little understanding that worship me in a
different way worship me in vain, for the worship of that kind I never
accept. Verily, the worship of other kinds is not at all gratifying to
me.'

"Indra said, 'Why dost thou applaud the circular marks on cowdung, the
feet, the boar, the Brahmana that is a dwarf in stature, and mud raised
up from the soil? It is thou who createst and it is thou who destroyest
them. Thou art the eternal nature of all mortal or transitory things:'

"Bhishma continued, 'Hearing these words of Indra. Vishnu smiled a little
and then said, 'It was with my circular disc that the Daityas were slain.
It was with my two feet that the world was covered. Assuming the form of
a boar I slew Hiranyaksha. Assuming the form of a dwarf I conquered (the
Asura) king Vali. Those high-souled men who worship these gratify me.
Verily, they who worship me in these forms never meet with discomfiture.
If one beholding a Brahmana leading the Brahmacharya mode of life arrived
at one's house, offers unto him the first portion of one's food that
belongs as of right to a Brahmana, and eats what remains thereafter, one
is regarded as eating Amrita. If one, after adoring the morning twilight,
stands with face directed towards the sun, one reaps the merit that
attaches to the performance of ablutions in all tirthas and becomes
cleansed of all sins. Ye Rishis possessed of wealth of penances, I have
told you in details what constitutes a great mystery. On what else shall
I discourse unto you? Tell me your doubts.'

"Baladeva said, 'Listen now to another great mystery that is fraught with
happiness to men. Ignorant persons, unacquainted with it, meet with much
distress at the hands of other creatures. That man who, rising at early
dawn, touches a cow, ghee, and curds, as also mustard seeds and the
larger variety thereof called Priyangu, becomes cleansed of all sins. As
regards Rishis possessed of wealth of penances, they always avoid all
creatures both before and behind, as also all that is impure while
performing Sraddhas. [549]

"The deities said, 'If a person, taking a vessel of copper, filling it
with water, and facing the east, resolves upon a fast or the observance
of a particular vow, the deities become gratified with him and all his
wishes become crowned with success. By observing fasts, or vows in any
other way, men of little understandings gain nothing. [550] In uttering
the resolution about the observance of fasts and in making offerings to
the deities, the use of a vessel of copper is preferable. In presenting
the offerings to the deities, in (giving and accepting) alms, in
presenting the ingredients of the Arghya and in offering oblations of
water mixed with sesame seeds to the Pitris, a vessel of copper should be
used. By doing these acts in any other way, one acquires little merit.
Even these mysteries have been laid down relating to how the deities are
gratified.'

"Dharma said, 'The offerings made in all rites in honour of the deities
and in those in honour of the Pitris should never be given away to a
Brahmana that has accepted service under the king, or that rings the bell
or attends to subsidiary duties in acts of worship or at Sraddhas, or
that keeps kine, or that is engaged in trade, or that follows some art as
a profession, or that is an actor, or that quarrels with friends or that
is destitute of Vedic studies, or that marries a Sudra woman [551]. The
performer of the Sraddha who gives away such offerings unto such a
Brahmana falls away from prosperity and multiplies not his race. He
fails, again, to gratify his Pitris by doing such an act. From the house
of that person whence a guest returns unsatisfied, the Pitris, the
deities, and the sacred fires, all return disappointed in consequence of
such treatment of the guest. That man who does not discharge the duties
of hospitality towards the guest arrived at his abode, comes to be
regarded as equally sinful with those that are slayers of women or of
kine, that are ungrateful towards benefactors, that are slayers of
Brahmanas, or that are violators of the beds of their preceptors.'

"Agni said, 'Listen ye with concentrated attention. I shall recite the
demerits of that man of wicked understanding who lifts up his feet for
striking therewith a cow or a highly blessed Brahmana or a blazing fire.
The infamy of such a man spreads throughout the world and touches the
confines of heaven itself. His Pitris become filled with fear. The
deities also become highly dissatisfied on his account. Endued with great
energy, Fire refuses to accept the libations poured by him. For a hundred
lives he has to rot in hell. He is never rescued at any time. One should,
therefore, never touch a cow with one's feet, or a Brahmana of high
energy, or a blazing fire, if one is endued with faith and desires one's
own good. These are the demerits declared by me of one who lifts up one's
feet towards these three.'

"Viswamitra said, 'Listen to a high mystery that is unknown to the
generality of men and that is connected with religion. He who offers the
Pitris rice boiled in sugared milk, sitting with face directed to the
south at noontide in the shade caused by an elephant's body, in the month
of Bhadrapada, under the constellation Magha, acquires great merits.
Listen to what those merits are. The man who makes such an offering to
the Pitris under such circumstances, is regarded as performing a great
Sraddha each year for thirteen years in succession.' [552]

"The kine said, 'That man becomes cleansed of all his sins who adores a
cow with these Mantras, viz., 'O Vahula, O Samanga, O thou that art
fearless everywhere, O thou that art forgiving and full of
auspiciousness, O friend, O source of all plenty, in the region of
Brahman, in days of yore, thou wert present with thy calf in the
sacrifice of Indra, the wielder of the thunderbolt. Thou tookest thy
station in the firmament and in the path of Agni. The deities with Narada
among them adored thee on that occasion by calling thee Sarvamsaha. Such
man attains to the region of Purandara. He acquires, besides, the merits
that attach to kine, and the splendour of Chandramas also. Such a man
becomes freed from every sin, every fear, every grief. At the end, he
obtains residence in the happy region of the Thousand-eyed Indra!'

"Bhishma continued, 'After this, the highly blessed and celebrated seven
Rishis, with Vasishtha at their head, rose and circumambulating the
Lotus-born Brahman, stood around him with hands joined in reverence.
Vasishtha, that foremost of all persons conversant with Brahma, became
their spokesman and asked this question that is beneficial to every
creature, but especially so to Brahmanas and Kshatriyas, 'By doing what
acts may men of righteous conduct who are, however, destitute of the good
of this world, succeed in acquiring merits attaching to sacrifices?'
Hearing this question of theirs, the Grandsire Brahman began to say what
follows.'

"Brahman said, 'Excellent is this question, ye highly blessed ones! It is
at once auspicious and high and fraught with a mystery. This question
that ye have put is subtil and is fraught with high benefit to mankind.
Ye Rishis possessed of wealth of penances, I shall recite everything to
you in detail. Do ye listen with attention to what I say as to how men
acquire the merits attaching to sacrifices (even when they are unable to
perform them through poverty.) In the lighted fortnight of the month of
Pausha, when the constellation Rohini is in conjunction, if one,
purifying oneself by a bath, lies under the cope of heaven, clad in a
single piece of raiment, with faith and concentrated attention, and
drinks the rays of the moon, one acquires the merits that attach to the
performance of great sacrifices. Ye foremost of regenerate persons, this
is a high mystery that I declare unto you in reply to your questions, ye
that are possessed of insight into the subtil truths of all topics of
enquiry.'"



SECTION CXXVII

"Vibhavasu (otherwise called Surya) said, 'There are two offerings. One
of those consists of a palmful of water and the other called Akshata
consists of rice-grains with ghee. One should, on the day of the full
moon, stand facing that bright orb and make unto him the two offerings
mentioned, viz., a palmful of water and the rice-grains with ghee called
Akshata. The man who presents these offerings is said to adore his sacred
fire. Verily, he is regarded as one that has poured libations on the
three (principal) fires. That man of little understanding who cutteth
down a large tree on the day of the new moon, becomes stained with the
sin of Brahmanicide. By killing even a single leaf one incurs that sin.
That foolish man who chews a tooth-brush on the day of the new moon is
regarded as injuring the deity of the moon by such an act. The Pitris of
such a person become annoyed with him. [553] The deities do not accept the
libations poured by such a man on days of the full moon and the new moon.
His Pitris become enraged with him, and his race and the family become
extinct.'

"Sree said, 'That sinful house, in which eating and drinking vessels and
seats and beds lie scattered, and in which women are beaten, the deities
and Pitris leave in disgust. Verily, without accepting the offerings made
unto them by the owners of such houses, the deities and the Pitris fly
away from such a sinful habitation.'

"Angiras said, 'The offspring of that man increase who stands every night
for a full year under a Karanjaka tree with a lamp for lighting it, and
holds besides in his hand the roots of the Suvarchala plant.' [554]

"Gargya said, 'One should always do the duties of hospitality to one's
guests. One should give lamps in the hall or shed where sacrifices are
performed. One should avoid sleep during the day, and abstain from all
kinds of flesh or food. One should never injure kine and Brahmanas. One
should always recite names of the Pushkara lakes and the other sacred
waters. Such a course of duty, is the foremost. Even this constitutes a
high religion with its mysteries. If observed in practice, it is sure to
produce great consequences. If a person performs even a hundred
sacrifices, he is doomed to see the exhaustion of the merits attaching to
the libations poured therein. The duties, however, which I have mentioned
are such that when observed by a person endued with faith, their merit
becomes inexhaustible. Listen now to another high mystery concealed from
the view of many. The deities do not accept the libations (poured upon
the fire) on the occasion of Sraddhas and rites in their honour or on the
occasion of those rites that are performable on ordinary lunar days or on
the especially sacred days of the full moon and the new moon, if they
behold a woman in her season of impurity or one that is the daughter of a
mother afflicted with leprosy. The Pitris of the man who allows such a
woman to come near the place where the Sraddha is being performed by him,
do not become gratified with him for thirteen years. Robed in raiment of
white, and becoming pure in body and mind, one should invite Brahmanas
and cause them to utter their benedictions (when one performs the
Sraddha). On such occasions one should also recite the Bharata. It is by
observing all these that the offerings made at Sraddhas become
inexhaustible.'

"Dhaumya said, 'Broken utensils, broken bedsteads, cocks and, dogs, as
also such trees as have grown within the dwelling houses, are all
inauspicious objects. In a broken utensil is Kali himself, while in a
broken bedstead is loss of wealth. When a cock or a dog is in sight, the
deities do not eat the offerings made to them. Under the roots of a tree
scorpions and snakes undoubtedly find shelter. Hence, one should never
plant a tree within one's abode.' [555]

"Jamadagni said, 'That man whose heart is not pure is sure to go to Hell
even if he adores the deities in a Horse-sacrifice or in a hundred
Vajapeya sacrifices, or if he undergoes the severest austerities with
head downmost. Purity of heart is regarded as equal to sacrifices and
Truth. A very poor Brahmana, by giving only a Prastha of powdered barley
with a pure heart unto a Brahmana, attained to the region of Brahman
himself. This is a sufficient proof (of the importance of purity of
heart).'"



SECTION CXXVIII

"Vayu said, 'I shall recite some duties the observance of which is
fraught with happiness to mankind. Do ye listen also with concentrated
attention to certain transgressions with the secret causes upon which
they depend. That man who offers for the four months of the rainy season
sesame and water (unto the Pitris), and food, according to the best of
his power, unto a Brahmana well-conversant with the duties, who duly
pours libations on the sacred fire, and makes offerings of rice boiled in
sugared milk, who gives lamps in honour of the Pitris, with sesame and
water,--verily he who does all this with faith and concentrated attention
acquires all the merits that attach to a hundred sacrifices in which
animals are offered to the deities. Listen to this other high mystery
that is unknown to all. That man who thinks it all right when a Sudra
ignites the fire upon which he is to pour libations or who does not see
any fault when women who are incompetent to assist at Sraddhas and other
rites are allowed to assist at them, really becomes stained with
sin [556]. The three sacrificial fires become enraged with such a person.
In his next life he has to take birth as a Sudra. His Pitris, together
with the deities are never gratified with him. I shall now recite what
the expiations are which one must go through for cleansing oneself from
such sins. Listen to me with attention. By performing those expiatory
acts, one becomes happy and free from fever. Fasting all the while, one
should, for three days, with concentrated attention, pour libation, on
the sacred fire, of the urine of the cow mixed with cowdung and milk and
ghee. The deities accept the offerings of such a man on the expiration of
a full year. His Pitris also, when the time comes for him for performing
the Sraddha, become gratified with him. I have thus recited what is
righteous and what is unrighteous, with all their unknown details, in
respect of human beings desirous of attaining to heaven. Verily, men who
abstain from these transgressions or who having committed them undergo
the expiatory rites indicated, succeed, in attaining to heaven when they
leave this world."



SECTION CXXIX

"Lomasa said, 'The Pitris of those men who, without having wedded wives
of their own, betake themselves to the wives of other people, become
filled with disappointment when the time for the Sraddhas comes. He who
betakes himself to the wives of other people, he who indulges in sexual
union with a woman that is barren, and he who appropriates what belongs
to a Brahmana, are equally sinful. Without doubt, the Pitris of such
people cut them off without desiring to have any intercourse with them.
The offerings they make fail to gratify the deities and the Pitris.
Hence, one should always abstain from sexual congress with women that are
the wedded wives of others, as also with women that are barren. The man
who desires his own good should not appropriate what belongs to a
Brahmana. Listen now to another mystery, unknown to all with regard to
religion. One should, endued with faith, always do the bidding of one's
preceptor and other seniors. On the twelfth lunar day, as also on the day
of the full moon, every month, one should make gifts unto Brahmanas of
ghee and the offerings that constitute Akshata. Listen to me as I say
what the measure is of the merit that such a person acquires. By such an
act one is said to increase Soma and the Ocean. Vasava, the chief of the
celestials, confers upon him a fourth part of the merits that attach to a
Horse-sacrifice. By making such gifts, a person becomes endued with great
energy and prowess. The divine Soma, well-pleased with him, grants him
the fruition of his wishes. Listen now to another duty, together with the
foundation on which it rests, that is productive of great merit. In this
age of Kali, that duty, if performed, brings about much happiness to men.
That man who, rising at early dawn and purifying himself by a bath,
attires himself in white robes and with the concentrated attention makes
gifts unto Brahmanas of vessels full of sesame seeds, who makes offerings
unto the Pitris of water with sesame seeds and honey, and who gives lamps
as also the food called Krisara acquires substantial merits. Listen to me
as I say what those merits are. The divine chastiser of Paka has ascribed
these merits to the gift of vessels of copper and brass filled with
sesame seeds. He who makes gifts of kine, he who makes gifts of land that
are productive of eternal merit, he who performs the Agnishtoma sacrifice
with copious presents in the form of Dakshina to the Brahmanas, are all
regarded by the deities as acquiring, merits equal to those which one
acquires by making gifts of vessels filled with sesame seeds. Gifts of
water with sesame seeds are regarded by the Pitr is as productive of
eternal gratification to them. The grandsires all become highly pleased
with gifts of lamps and Krisara. I have thus recited the ancient
ordinance, laid down by the Rishis, that is highly applauded by both the
Pitris and the deities in their respective regions.'"



SECTION CXXX

"Bhishma said, 'The Rishis there assembled, together with the Pitris and
the deities, then, with concentrated attention, questioned Arundhati (the
spouse of Vasishtha) who was endued with great ascetic merit. Possessed
of abundant wealth of penances, Arundhati was equal to her husband, the
high-souled Vasishtha in energy for in both vows and conduct she was her
husband's equal. Addressing her they said, 'We desire to hear from thee
the mysteries of duty and religion. It behoveth thee, O amiable lady, to
tell us what thou regardest as a high mystery.'

"Arundhati said, 'The great progress I have been able to achieve in
penances is due to your consideration for me in thus remembering my poor
self. With your gracious permission I shall now discourse on duties that
are eternal, on duties that are high mysteries. I shall discourse thereon
with the causes on which they depend. Listen to me as I discourse to you
elaborately. A knowledge of these should be imparted unto him only that
is possessed of faith or that has a pure heart. These four, viz., he that
is bereft of faith, he that is full of pride, he that is guilty of
Brahmanicide, and he that violates the bed of his preceptor, should never
be talked to. Religion and duty should never be communicated unto them.
The merits acquired by a person who gives away a Kapila cow every day for
a period of two and ten years, or by a person who adores the deities
every month in a sacrifice, or by him who gives away hundreds of
thousands of kine in the great Pushkara, do not come up to those that are
his with whom a guest is gratified. Listen now to another duty whose
observance is fraught with happiness to mankind. It should be observed
with its secret ritual by a person endued with faith, Its merits are
certainly high. Listen to what they are. If a person, rising at early
dawn and taking with him a quantity of water and a few blades of Kusa
grass, proceeds into a cow-pen and arriving there washes a cow's horns by
sprinkling thereon that water with those blades of Kusa grass and then
causes the water to drip down on his own head, he is regarded, in
consequence of such a bath, as one that has performed his ablutions in
all the sacred waters that the wise have heard to exist in the three
worlds and that are honoured and resorted to by Siddhas and Charanas.'
After Arundhati had said these words, all the deities and Pitris
applauded her, saying, 'Excellent, Excellent,' Indeed, all the beings
there were highly gratified and all of them worshipped Arundhati.'

"Brahman said, 'O highly blessed one, excellent is the duty that thou
hast enunciated, together with its secret ritual. Praise be to thee! I
grant thee this boon, viz., that thy penances will continually increase!'

"Yams said, 'I have heard from thee an excellent and agreeable discourse.
Listen now to what Chitragupta has said and what is agreeable to me.
Those words relate to duty with its secret ritual, and are worthy of
being heard by the great Rishis, as also by men endued with faith and
desirous of achieving their own good. Nothing is lost of either piety or
sin that is committed by creatures. On days of the full moon and the new
moon, those acts are conveyed to the sun where they rest. When a mortal
goes into the region of the dead, the deity of the sun bears witness to
all his acts. He that is righteous acquires the fruits of his
righteousness there. I shall now tell you of some auspicious duties that
are approved by Chitragupta. Water for drink, and lamps for lighting
darkness, should always be given, as also sandals and umbrellas and
Kapila kine with due rites. In Pushkara especially should one make the
gift of a Kapila cow unto a Brahmana conversant with the Vedas. One
should also always maintain one's Agnihotra with great care. Here is
another duty which was proclaimed by Chitragupta. It behoveth them that
are the best of creatures to listen to what the merits are of that duty
separately. In course of time, every creature is destined to undergo
dissolution. They that are of little understanding meet with great
distress in the regions of the dead, for they become afflicted by hunger
and thirst. Indeed, they have to rot there, burning in pain. There is no
escape for them from such calamity. They have to enter into a thick
darkness. I shall now tell you of those duties by performing which one
may succeed in crossing such calamity. The performance of those duties
costs very little but is fraught with great merit. Indeed, such
performance is productive of great happiness in the other world. The
merits that attach to the gift of water for drink are excellent. In the
next world in especial, those merits are very high. For them that make
gifts of water for drink there is ordained in the other world a large
river full of excellent water. Indeed, the water contained in that river
is inexhaustible and cool and sweet as nectar. He who makes gifts of
water in this world drinks from that stream in the world hereafter when
he goes thither. Listen now to the abundant merits that attach to the
giving of lamps. The man who gives lamps in this world has never to even
behold the thick darkness (of Hell). Soma and Surya and the deity of fire
always give him their light when he repairs to the other world. The
deities ordain that on every side of such a person there should be
blazing light. Verily, when the giver of lights repairs to the world of
the dead, he himself blazes forth in pure effulgence like a second Surya.
Hence, one should give lights while here and water for drink in especial.
Listen now to what the merits are of the person who makes the gift of a
Kapila cow to a Brahmana conversant with the Vedas, especially if the
gift be made in Pushkara. Such a man is regarded as having made a gift of
a hundred kine with a bull, a gift that is productive of eternal merit.
The gift of a single Kapila cow is capable of cleansing whatever sins the
giver may be guilty of even if those sins be as grave. Brahmanicide, for
the gift of a single Kapila cow is regarded as equal in point of merit to
that of a hundred kine. Hence, one should give away a Kapila cow at that
Pushkara which is regarded as the senior (of the two Tirthas known by
that name) on the day of the full moon in the month of Karttika. Men that
succeed in making such a gift have never to encounter distress of any
kind, or sorrow, or thorns giving pain. That man who gives away a pair of
sandals unto a superior Brahmana that is deserving of the gift, attains
to similar merits. By giving away an umbrella a person obtains
comfortable shade in the next world. (He will not have to be exposed to
the sun). A gift made to a deserving person is never lost. It is certain
to produce agreeable consequences to the giver.' Hearing these opinions
of Chitragupta, Surya's hairs stood on their ends. Endued with great
splendour, he addressed all the deities and the Pitris, saying 'Ye have
heard the mysteries relating to duty, as propounded by the high-souled
Chitragupta. Those human beings who, endued with faith, make these gifts
unto high-souled Brahmanas, become freed from fear of every kind. These
five kinds of men, stained with vicious deeds, have no escape. Verily, of
sinful behaviour and regarded as the worst of men, they should never be
talked to. Indeed they should always be avoided. Those five are he who is
the slayer of a Brahmana, he who is the slayer of a cow, he who is
addicted to sexual congress with other people's wives, he who is bereft
of faith (in the Vedas), and he who derives his sustenance by selling the
virtue of his wife. These men of sinful conduct, when they repair to the
region of the dead, rot in hell like worms that live upon pus and blood.
These five are avoided by the Pitris, the deities, the Snataka Brahmanas,
and other regenerate persons that are devoted to the practice of
penances.'"



SECTION CXXXI

"Bhishma said, 'Then all the highly blessed deities and the Pitris, and
the highly blessed Rishis also, addressing the Pramathas, said, [557] 'Ye
are all highly blessed beings. Ye are invisible wanderers of the night.
Why do you afflict those men that are vile and impure and that are
unclean? What acts are regarded as impediments to your power? What,
indeed, are those acts in consequence of which ye become incompetent to
afflict men? What are those acts that are destructive of Rakshasas and
that prevent you from asserting your power over the habitations of men?
Ye wanderers of the night, we desire to hear all this from you.'

"The Pramathas said, 'Men are rendered unclean by acts of sexual
congress. They who do not purify themselves after such acts, they who
insult their superiors, they who from stupefaction eat different kinds of
meat, the man also who sleeps at the foot of a tree, he who keeps any
animal matter under his pillow while lying down for sleep, and he who
lies down or sleeps placing the head where his feet should be placed or
his feet where the head should be placed,--these men are regarded by us
as unclean. Verily, these men have many holes. Those also are numbered in
the same class who throw their phlegm and other unclean secretions into
the water. Without doubt these men deserve to be slain and eaten up by
us. Verily, we afflict those human beings who are given to such conduct.
Listen now to what those acts are which are regarded as antidotes and in
consequence of which we fail to do any injury to men. Those men upon
whose persons occur streaks of Gorochana, or who hold Vachas in their
hands, or who make gifts of ghee with those ingredients that go by the
name of Akshata, or who place ghee and Akshata on their heads, or those
who abstain from meat are incapable of being afflicted by us. That man in
whose house the sacred fire burns day and night without being ever put
out, or who keeps the skin or teeth of a wolf in his abode or a
hill-tortoise, or from whose habitation the sacrificial smoke is seen to
curl upwards, or who keeps a cat or a goat that is either tawny or black
in hue, is free from our power. Verily, those householders who keep these
things in their houses always find them free from the inroads of even the
fiercest spirits that live on carrion. Those beings also, that like us
range through different worlds in pursuit of pleasure, are unable to do
any injury to such houses. Hence, ye deities, should men keep such
articles in their houses,--articles that are destructive of Rakshasas
(and other beings of the kind). We have thus told you everything about
that respecting which ye had great doubts.'"



SECTION CXXXII

"Bhishma said, 'After this, the Grandsire Brahman, sprang from the
primeval lotus and resembling the lotus (in agreeableness and fragrance),
addressed the deities with Vasava, the lord of Sachi, at their
head,--Yonder sits the mighty Naga who is a resident of the nether
regions. Endued with great strength and energy, and with great prowess
also, his name is Renuka. He is certainly a great being. Those mighty
elephants endued with great energy and power, who hold the entire earth
with her hills, waters, and lakes should be interviewed by this Renuka at
your request. Let Renuka go to them and ask them about the mysteries of
religion or duty.--Hearing these words of the Grandsire, the deities,
with well-pleased minds commissioned (the elephant) Renuka to where those
upholders of the world are.'"

"Renuka, proceeding to where those elephants are, addressed them, saying,
'Ye mighty creatures, I have been commanded by the deities and the Pitris
to question you about the mysteries of religion and duty. I desire to
bear you discourse on that subject in detail. Ye highly blessed ones, do
ye discourse on the subject as your wisdom may dictate.'

"The (eight) elephants standing in the eight quarters said, 'On the
auspicious eighth day of the dark fortnight in the month of Karttika when
the constellation Aslesha is in the ascendant, one should make gifts of
treacle and rice. Casting aside wrath, and living on regulated diet, one
should make these offerings at a Sraddha, uttering these mantras the
while--Let Valadeva and other Nagas possessed of great strength, let
other mighty snakes of huge bodies that are indestructible and eternal,
and let all the other great snakes that have taken their birth in their
race, make Vali offerings to me for the enhancement of my strength and
energy. Verily, let my strength be as great as that of the blessed
Narayana when he raised the submerged Earth!--Uttering these mantras, one
should make Vali offerings upon an ant-hill. When the maker of day
retires to his chambers in the west, upon the ant-hill selected should
offerings be made of raw sugar and rice. The ant-hill should previously
be scattered with Gajendra flowers, Offerings should also be made of blue
cloths and fragrant unguents. If offerings are made in this way, those
beings that live in the nether regions, bearing the weight of the upper
regions upon their heads or shoulders, become well-pleased and gratified.
As regards ourselves, we also do not feel the labour of upholding the
Earth, in consequence of such offerings being made to us. Afflicted with
the burden we bear, even this is what we think (beneficial for men),
without the slightest regard for selfish concerns. Brahmanas and
Kshatriyas and Vaisyas and Sudras, by observing this rule for a full
year, fasting on each occasion, acquire great merits from such gifts. We
think that the making of such Vali offerings on the ant-hill is really
fraught with very superior merits. By making such offerings, one is
regarded as doing the duties of hospitality for a hundred years to all
the mighty elephants that exist in the three worlds.' Hearing these words
of the mighty elephants, the deities and the Pitris and the highly
blessed Rishis, all applauded Renuka."



SECTION CXXXIII

"Maheswara said, 'Searching your memories, excellent are the duties ye
all have recited. Listen all of you now to me as I declare some mysteries
relating to religion and duty. Only those persons whose understanding has
been set on religion and who are possessed of faith, should be instructed
in respect of those mysteries of duty and religion that are fraught with
high merits. Hear what the merits are that become his who, with heart
free from anxiety, gives food everyday, for a month, to kine and contents
himself with one meal a day throughout such period. The kine are highly
blessed. They are regarded as the most sacred of all sacred things.
Verily, it is they that are upholding the three worlds with the deities,
the Asuras, and human beings. Respectful services rendered to them are
fraught with high merit and grave consequences. That man who every day
gives food to kine advances every day in religious merit. Formerly, in
the Krita age I had expressed my approval of these creatures. Afterwards
Brahman, born of the primeval lotus, solicited me (to show kindness
towards kine). [558] It is for this reason that a bull to this day stands
as the device on my standard overhead. I always sport with kine. Hence
should kine be worshipped by all. Kine are possessed of great power. They
are givers of boons. If worshipped, they would grant boons. That person
who gives food to kine even for a single day receives from those
beneficent creatures for that act a fourth part of the merits he may win
by all his good acts in life.'"



SECTION CXXXIV

"Skanda said, 'I shall now declare a duty that is approved of by me. Do
ye listen to it with concentrated attention. That person who takes a
little earth from the horns of a bull of blue complexion, smears his body
therewith for three days, and then performs his ablutions, acquires great
merits. Hear what those merits are. By such an act he would wash away
every stain and evil, and attain to sovereign sway hereafter. As many
times he takes his birth in this world, so many times does he become
celebrated for his heroism. Listen now to another mystery unknown to all.
Taking a vessel of copper and placing therein some cooked food after
having mixed it with honey, one should offer it as Vali unto the rising
moon on the evening of the day when that luminary is at full. Do ye
learn, with faith, what the merits are of the person that acts in this
way. The Sadhyas, the Rudras, the Adityas, the Viswedevas, the twin
Aswins, the Maruts, and the Vasus, all accept that offering. By such an
offering Soma increases as also the ocean, that vast receptacle of
waters. This duty that is declared by me and that is unknown to all, if
performed, is certainly fraught with great happiness.'

"Vishnu said, 'That person who, endued with faith and freed from malice,
listens every day with concentrated attention to the mysteries in respect
of religion and duty that are preserved by the high-souled deities and
those mysteries also of the same kind that are preserved by the Rishis,
has never to succumb to any evil. Such a person becomes also freed from
every fear. That man who, with his senses under thorough control, reads
these sections which treat of these auspicious and meritorious duties,
together with their mysteries,--duties that have been declared (by the
previous speakers), acquires all the merits that attach to their actual
performance. Sin can never overmaster him. Verily, such a man can never
be stained with faults of any kind. Indeed, one wins abundant merits by
reading these mysteries (as declared), or by reciting them to others, or
by hearing them recited. The deities and the Pitris eat, for ever the
Havya and the Kavya offered by such a creature. Both these, in
consequence of the virtues of the offerer become inexhaustible. Even such
is the merit that attaches to the person who, with concentrated
attention, recites these mysteries to foremost of Brahmanas on days of
the full moon or the new moon. Such a person, in consequence of such an
act, becomes steady in the observance of all duties. Beauty of form and
prosperity also become his. He succeeds, besides this, in becoming the
favourite, for all time, of the Rishis and the deities and the Pitris. If
a person becomes guilty of all sins save those which are classed as grave
or heinous, he becomes cleansed of them all by only listening to the
recitation of these mysteries about religion and duty.'

"Bhishma continued, 'Even these, O king of men, are the mysteries in
respect of religion and duty dwelling in the breasts of the deities. Held
in high respect by all the gods and promulgated by Vyasa, they have now
been declared by me for thy benefit. One who is conversant with religion
and duty thinks that this excellent knowledge is superior (in value) to
even the whole earth full of riches and wealth. This knowledge should not
be imparted to one that is bereft of faith, or to one that is an atheist,
or to one that has fallen away from the duties of his order, or to one
that is destitute of compassion, or to one that is devoted to the science
of empty disputations, or to one that is hostile to one's preceptors, or
to one that thinks all creatures to be different from oneself.'"



SECTION CXXXV

"Yudhishthira said, 'Who are those persons, O Bharata, from whom a
Brahmana in this world may accept his food? From whom may a Kshatriya, a
Vaisya, and a Sudra take their food respectively?'

"Bhishma said, 'A Brahmana may take his food from another Brahmana or
from a Kshatriya or a Vaisya, but he must never accept food from a Sudra.
A Kshatriya may take his food from a Brahmana, a Kshatriya or a Vaisya.
He must, however, eschew food given by Sudras who are addicted to evil
ways and who partake of all manner of food without any scruple. Brahmanas
and Kshatriyas can partake of food given by such Vaisyas as tend the
sacred fire every day, as are faultless in character, and as perform the
vow of Chaturmasya. But the man who takes food from a Sudra, swallows the
very abomination of the earth, and drinks the excretions of the human
body, and partakes of the filth of all the world. He partakes of the very
filth of the earth who takes his food thus from a Sudra. Verily, those
Brahmanas that take their food from Sudras, take the dirt of the earth.
If one engages in the service of a Sudra, one is doomed to perdition
though one may duly perform all the rites of one's order. A Brahmana, a
Kshatriya, or a Vaisya, so engaging, is doomed, although devoted to the
due performance of religious rites. It is said that a Brahmana's duty
consists in studying the Vedas and seeking the welfare of the human race;
that a Kshatriya's duty consists in protecting men, and that a Vaisya's
in promoting their material prosperity. A Vaisya lives by distributing
the fruits of his own acts and agriculture. The breeding of kine and
trade are the legitimate work in which a Vaisya may engage without fear
of censure. The man who abandons his own proper occupation and betakes
himself to that of a Sudra, should be considered as a Sudra and on no
account should any food be accepted from him. Professors of the healing
art, mercenary soldiers, the priest who acts as warder of the house, and
persons who devote a whole year to study without any profit, are all to
be considered as Sudras. And those who impudently partake of food offered
at ceremonials in a Sudra's house are afflicted with a terrible calamity.
In consequence of partaking such forbidden food they lose their family,
strength, and energy, and attain to the status of animals, descending to
the position of dogs, fallen in virtue and devoid of all religious
observances. He who takes food from a physician takes that which is no
better than excrement; the food of a harlot is like urine; that of a
skilled mechanic is like blood. If a Brahmana approved by the good, takes
the food of one who lives by his learning, he is regarded as taking the
food of a Sudra. All good men should forego such food. The food of a
person who is censured by all is said to be like a draught from a pool of
blood. The acceptance of food from a wicked person is considered as
reprehensible as the slaying of a Brahmana. One should not accept food if
one is slighted and not received with due honours by the giver. A
Brahmana, who does so, is soon overtaken by disease, and his race soon
becomes extinct. By accepting food from the warder of a city, one
descends to the status of the lowest outcaste. If a Brahmana accepts food
from one who is guilty of killing either a cow or a Brahmana or from one
who has committed adultery with his preceptor's wife or from a drunkard,
he helps to promote the race of Rakshasas. By accepting food from a
eunuch, or from an ungrateful person, or from one who has misappropriated
wealth entrusted to his charge, one is born in the country of the Savaras
situated beyond the precincts of the middle country. I have thus duly
recited to thee the persons from whom food may be accepted and from whom
it may not. Now tell me, O son of Kunti, what else thou wishest to hear
from me today.'"



SECTION CXXXVI

"Yudhishthira said, 'Thou hast told me in full of those from whom food
may be accepted and of those from whom it should not be taken. But I have
grave doubts on one point. Do thou, O sire, enlighten me, do thou tell me
what expiation a Brahmana should make (for the sin he incurs) upon
accepting the different kinds of food, those especially offered in honour
of the gods and the oblations made to the manes.'

"Bhishma said, 'I shall tell thee, O prince, how high-souled Brahmanas
may be absolved from all sin incurred by accepting food from others. In
accepting clarified butter, the expiation is made by pouring oblations on
the fire, reciting the Savitri hymn. In accepting sesamum, O
Yudhishthira, the same expiation has to be made. In accepting meat, or
honey, or salt, a Brahmana becomes purified by standing till the rising
of the sun. If a Brahmana accepts gold from any one, he becomes cleansed
of all sins by silently reciting the great Vedic prayer (Gayatri) and by
holding a piece of iron in his hand in the presence of the public. In
accepting money or clothes or women or gold, the purification is the same
as before. In accepting food, or rice boiled in milk and sugar, or
sugarcane juice, or sugar-cane, or oil, or any sacred thing, one becomes
purified by bathing thrice in the course of the day, viz., at morn, noon
and eve. If one accepts, paddy, flowers, fruits, water, half-ripe barley,
milk, or curdled milk, or anything made of meal or flour, the expiation
is made by reciting the Gayatri prayer a hundred times. In accepting
shoes or clothes at obsequial ceremonies, the sin is destroyed by
reciting devoutly the same hymn a hundred times. The acceptance of the
gift of land at the time of an eclipse or during the period of impurity,
is expiated by observing a fast during three successive nights. The
Brahmana who partakes of oblations offered to deceased ancestors, in
course of the dark fortnight, is purified by fasting for a whole day and
night. Without performing his ablutions a Brahmana should not say his
evening prayers, nor betake himself to religious meditation, nor take his
food a second time. By so doing he is purified. For this reason, the
Sraddha of deceased ancestors has been ordained to be performed in the
afternoon and then the Brahmana who has been invited beforehand should be
feasted, The Brahmana who partakes of food at the house of a dead person
on the third day after the death, is purified by bathing three times
daily for twelve days. After the expiration of twelve days, and going
through the purification ceremonies duly, the sin is destroyed by giving
clarified butter to Brahmanas. If a man takes any food in the house of a
dead person, within ten days after the death, he should go through all
the expiations before mentioned, and should recite the Savitri hymn and
do the sin-destroying Ishti and Kushmanda penances. The Brahmana who
takes his food in the house of a dead person for three nights, becomes
purified by performing his ablutions thrice daily for seven days, and
thus attains all the objects of his desire, and is never troubled by
misfortunes. The Brahmana who takes his food in the company of Sudras is
purged from all impurity by duly observing the ceremonies of
purification. The Brahmana who takes his food in the company of Vaisyas
is absolved from sin by living on alms for three successive nights. If a
Brahmana takes his food with Kshatriyas, he should make expiation by
bathing with his clothes on. By eating with a Sudra from off the same
plate the Sudra loses his family respectability; the Vaisya by eating
from off the same plate with a Vaisya, loses his cattle and friends. The
Kshatriya loses his prosperity, and the Brahmana his splendour and
energy. In such cases, expiations should be made, and propitiatory rites
should be observed, and oblations offered to the gods. The Savitri hymn
should be recited and the Revati rites and Kushmanda penances should be
observed with the view of destroying the sin. If any of the above four
classes partake of food partly eaten by a person of any other class, the
expiation is undoubtedly made by smearing the body with auspicious
substances like Rochana, Durva grass, and turmeric.'"



SECTION CXXXVII

"Yudhishthira said, 'O Bharata, of the two things charity and devotion,
do thou condescend to tell me, O sire, which is the better in this world?
Do thou, by this, remove a great doubt from my mind.'

"Bhishma said, 'Do thou, listen to me as I recite the names of the
princes who having been devoted to virtue, and having cleansed their
hearts by penances and practised gifts and other acts of piety,
undoubtedly attained to the different celestial regions. The Rishi Atreya
revered by all, attained, O monarch, to the excellent celestial regions,
by imparting the knowledge of the unconditional Supreme Being to his
pupils. King Sivi, the son of Usinara, by offering the life of his dear
son, for the benefit of a Brahmana, was translated from this world to
heaven. And Pratardana, the king of Kasi, by giving his son to a
Brahmana, secured to himself unique and undying fame in this as well as
in the other world. Rantideva, the son of Sankriti, attained to the
highest heaven by duly making gifts to the high-souled Vasishtha.
Devavriddha too went to heaven by giving a hundred-ribbed and excellent
golden umbrella to a Brahmana for a sacrifice. The worshipful Amvarisha
too has attained to the region of the gods, by making a gift of all his
kingdom to a Brahmana of great power. King Janamejaya of the solar race,
went to the highest heaven by making a gift of ear-rings, fine vehicles,
and cows to Brahmanas. The Royal sage Vrishadarbhi went to heaven by
making gifts of various jewels and beautiful houses to Brahmanas. King
Nimi of Vidarva, attained to heaven with his sons, friends and cattle, by
giving his daughter and kingdom to the high-souled Agastya. The far-famed
Rama, the son of Jamadagni, attained to the eternal regions, far beyond
his expectation, by giving lands to Brahmanas. Vasishtha, the prince of
Brahmanas, preserved all the creatures at a time of great drought when
the god Parjjanya did not bestow his grateful showers upon the earth, and
for this act he has secured eternal bliss for himself. Rama, the son of
Dasaratha, whose fame is very high in this world, attained to the eternal
regions by making gifts of wealth at sacrifices. The far-famed royal sage
Kakshasena, went to heaven by duly making over to the high-souled
Vasishtha the wealth which he had deposited with him. Marutta, the son of
Parikshita and the grandson of Karandhama, by giving his daughter in
marriage to Angiras, immediately went to heaven. The highly devout king
of Panchalal Brahmadatta, attained the blessed way by giving away a
precious conch-shell. King Mitrasaha, by giving his favourite wife
Madayanti to the high-souled Vasishtha, ascended to heaven. Sudyumna, the
son of Manu, by causing the proper punishment to be inflicted upon the
high-souled Likhita, attained to the most blessed regions. The celebrated
royal sage Saharachitta went to the blessed regions, by sacrificing his
dear life for the sake of a Brahmana. The king Satadyumna went to heaven
by giving to Maudgaya a golden mansion replete with all the objects of
desire. In ancient times, king Sumanyu by giving to Sandilya heaps of
food looking like a hill, proceeded to heaven. The Salwa prince Dyutimat
of great splendour attained to the highest regions by giving his kingdom
to Richika. The Royal sage Madiraswa by giving his slender-waisted
daughter to Hiranyahasta went to the region of the gods. The lordly
Lomapada attained all the vast objects of his desire by giving his
daughter Santa in marriage to Rishyasringa. The royal sage Bhagiratha, by
giving his famous daughter Hansi in marriage to Kautsa, went to the
eternal regions. King Bhagiratha by giving hundreds and thousands of kine
with their young ones to Kohala attained to the most blessed regions.
These and many other men, O Yudhishthira, have attained to heaven, by the
merit of their charities and penances and they have also returned from
thence again and again. Their fame will endure as long as the world will
last. I have related to thee, O Yudhishthira, this story of those good
householders who have attained to eternal regions by dint of their
charities and penances. By their charities and by performing sacrifices
and by procreating offspring, these people have attained to the heavenly
regions. O foremost scion of Kuru's race, by always performing acts of
charity, these men applied their virtuous intellects to the performance
of sacrifices and charities. O mighty prince, as night has approached I
shall explain to thee in the morning whatever doubts may arise in thy
mind.'"



SECTION CXXXVIII

"Yudhishthira said, 'I have heard from thee, O sire, the names of those
kings that have ascended to heaven. O thou whose power is great in the
observance of the vow of truth by following the religion of gift. How
many kinds of gift are there that should be given? What are the fruits of
the several kinds of gifts respectively? For what reasons, what kinds of
gifts, made to what persons are productive of merits? Indeed, unto what
persons should what gifts be made? For what reasons are how many kinds of
gifts to be made? I desire to hear all this in detail.'"

"Bhishma said, 'Listen, O son of Kunti, in detail to me, O sinless one as
I discourse on the subject of gifts. Indeed, I shall tell you, O Bharata,
how gifts should be made unto all the orders of men. From desire of
merit, from desire of profit, from fear, from free choice, and from pity,
gifts are made, O Bharata! Gifts, therefore, should be known to be of
five kinds. Listen now to the reasons for which gifts are thus
distributed in five classes. With mind freed from malice one should make
gifts unto Brahmanas, for by making gifts unto the one acquires fame here
and great felicity hereafter. (Such gifts are regarded as made from
desire of merit.) He is in the habit of making gifts; or he has already
made gifts to me. Hearing such words from solicitors one gives away all
kinds of wealth unto a particular solicitor. (Such gifts are regarded as
made from desire of profit.) I am not his, nor is he mine. If
disregarded, he may injure me. From such motives of fear even a man of
learning and wisdom may make gifts unto an ignorant wretch. (Such gifts
are regarded as made from fear.) This one is dear to me, I am also dear
to him. Influenced by considerations like these, a person of
intelligence, freely and with alacrity, make gifts unto a friend. (Such
gifts are regarded as made from free choice.) The person that solicits me
is poor. He is, again, gratified with a little. From considerations such
as these, one should always make gifts unto the poor, moved by pity.
(Gifts made from such considerations are regarded as made from pity.)
These are the five kinds of gift. They enhance the giver's merits and
fame. The Lord of all creatures (Brahman himself) has said that one
should always make gifts according to one's power.'"



SECTION CXXXIX

"Yudhishthira said, 'O grandsire, thou art possessed of great wisdom.
Indeed, thou art fully conversant with every branch of learning. In our
great race thou art the only individual that swellest with all the
sciences. I desire to hear from thee discourses that are interwoven with
Religion and Profit, that lead to felicity hereafter, and that are
fraught with wonder unto all creatures. The time that has come is fraught
with great distress. The like of it does not generally come to kinsmen
and friends. Indeed, save thee, O foremost of men, we have now none else
that can take the place of an instructor. If, O sinless one, I with my
brothers deserve the favour, it behoveth thee to answer the question I
desire to ask thee. This one is Narayana who is endued with every
prosperity and is honoured by all the kings. Even he waits upon thee,
showing thee every indulgence and honouring thee greatly. It behoveth
thee to discourse unto me, through affection, for my benefit as also for
that of my brothers, in the presence of Vasudeva himself and of all these
kings.'"

"Vaisampayana continued, 'Hearing these words of king Yudhishthira,
Bhishma, the son of the river called after Bhagiratha, filled with joy in
consequence of his affection for the monarch and his brothers, said what
follows.' [559]

"Bhishma said, 'I shall certainly recite to thee discourses that are
delightful, on the subject, O king, of the puissance of this Vishnu as
displayed in days of yore and as I have heard (from my preceptors).
Listen to me also as I describe the puissance of that great god who has a
bull for his device. Listen to me as I narrate also the doubt that filled
the mind of the spouse of Rudra and that of Rudra himself. Once on a time
the righteous souled Krishna observed a vow extending for ten and two
years. For beholding him who had gone through the rite of initiation for
the observance of his great vow, there came to that place Narada and
Parvata, and the Island-born Krishna, and Dhaumya, that foremost of
silent reciters, and Devala, and Kasyapa, and Hastikasyapa. Other Rishis
also, endued with Diksha and self-restraint, followed by their disciples
and accompanied by many Siddhas and many ascetics of great merit, came
there. The son of Devaki offered them such honours of hospitality as are
deserving of the highest praise and as are offered unto the gods alone.
Those great Rishis sat themselves down upon seats some of which were
green and some endued with the colour of gold and some that were fraught
with the plumes of the peacock and some that were perfectly new and
fresh. Thus seated, they began to converse sweetly with one another on
subjects connected with Religion and duty as also with many royal sages
and deities. At that time the energy, in the form of fire, Narayana,
rising from the fuel that consisted of the rigid observance of his vow,
issued out of the mouth of Krishna of wonderful feats. That fire began to
consume those mountains with their trees and creepers and little plants,
as also with their birds and deer and beasts of prey and reptiles. Soon
the summit of that mountain presented a distressing and pitiful
appearance, Inhabited by animals of diverse kinds which began to utter
cries of woe and pain, the summit soon became bereft of every living
creature. That fire of mighty flames, having consumed everything without
leaving a remnant at last came back to Vishnu and touched his feet like a
docile disciple. That crusher of foes, viz., Krishna, beholding that
mountain burnt, cast a benignant look upon it and thereby brought it back
to its former condition. That mountain thereupon once more became adorned
with flowering trees and creepers, and once more echoed with the notes
and cries of birds and deer and animals of prey and reptiles. Seeing that
wonderful and inconceivable sight, all the ascetics became amazed. Their
hairs stood on end and their vision was blurred with tears. That foremost
of speakers, Narayana, beholding those Rishis thus filled with wonder,
addressed them in these sweet and refreshing words, 'Why, indeed, has
wonder filled the hearts of this assemblage of Rishis, these ascetics
that are always free from attachment of every kind, that are divested of
the idea of meum, and that are fully conversant with every sacred
science? It behoveth these Rishis possessed of wealth of penances and
freed from every stain to explain to me truly this doubt that has arisen
in my mind.'"

"The Rishis said, 'It is thou that createst all the worlds, and it is
thou that destroyest them again. It is thou that art Winter, it is thou
that art Summer, and it is thou that art the season of rains. Of all the
creatures, mobile and immobile, that are found on the earth, thou art the
father, thou art the mother, thou art the master, and thou art the
origin! Even this, O slayer of Madhu, is a matter of wonder and doubt
with us. O source of all auspiciousness, it behoveth Thee to resolve to
us that doubt, viz., the issue of fire from Thy mouth. Our fears being
dispelled we shall then, O Hari, recite to thee what we have heard and
seen.'"

"Vasudeva said, 'The fire that issued from my mouth and that resembles
the all-consuming Yuga-fire in splendour, and by which this mountain has
been crushed and scorched, is nothing else than the energy of Vishnu. Ye
Rishis, ye are persons that have subjugated wrath, that have brought your
senses under complete control, that are endued with wealth of penances,
and that are very gods in puissance. Yet ye have suffered yourselves to
be agitated and distressed! I am now engaged wholly with the observances
relating to rigid vow. Verily, in consequence of my observing the vows of
an ascetic, a fire issued from my mouth. It behoves you not to suffer
yourselves to be agitated. It is for observing a rigid vow that I came to
this delightful and auspicious mountain. The object that has brought me
here is to acquire by the aid of penances a son that would be my equal in
energy. In consequence of my penances, the Soul existing in my body
became transformed into fire and issued out of my mouth. That fire had
repaired to behold the boon-giving Grandsire of all the universe. The
Grandsire, ye foremost of ascetics, told my soul that half the energy of
the great god having the bull for his device would take birth as my son.
That fire returning from its mission, has come back to me and approached
my feet like a disciple desirous of serving me dutifully. Indeed, casting
off its fury it has come back to me to its own proper nature. I have thus
told you, in brief, a mystery appertaining to Him who has the lotus for
his origin and who is endued with great intelligence. Ye Rishis possessed
of wealth of penances, ye should not give way to fear! Ye are endued with
far-reaching vision. Ye can proceed to every place without any
impediment. Blazing with vows observed by ascetics, ye are adorned with
knowledge and science. I now ask you to tell me something that is highly
wonderful which you have heard of or seen on earth or in heaven. I feel
an eager desire to taste the honey of that speech which will drop from
your lips, the honey that will, I am sure, be as sweet as a jet of nectar
itself. If I behold anything on earth or in heaven, which is highly
delightful and of wonderful aspect but which is unknown to all of you, ye
Rishis that look like so many gods, I say that that is in consequence of
my own Supreme Nature which is incapable of being obstructed by anything.
Anything wonderful whose knowledge dwelleth in me or is acquired by my
own inspiration ceases to appear wonderful to me. Anything, however, that
is recited by pious persons and that is heard from those that are good,
deserves to be accepted with respect and faith. Such discourses exist on
earth for a long time and are as durable as characters engraved on rocks.
I desire, therefore, to hear, at this meeting something dropping from the
lips of persons that are good and that cannot fail to be productive of
good to men.' Hearing these words of Krishna all those ascetics became
filled with surprise. They began to gaze at Janardana with those eyes of
theirs that were as beautiful and large as the petals of the lotus. Some
of them began to glorify him and some began to worship him with
reverence. Indeed, all of them then hymned the praises of the slayer of
Madhu with words whose meanings were adorned with the eternal Riks. All
those ascetics then appointed Narada, that foremost of all persons
conversant with speech, to gratify the request of Vasudeva.'

"The ascetics said, 'It behoveth thee, O Narada, to describe, in full,
from the beginning, unto Hrishikesa, that wonderful and inconceivable
incident which occurred, O puissant one, on the mountains of Himavat and
which, O ascetic, was witnessed by those of us that had proceeded thither
in course of our pilgrimage to the sacred waters. Verily, for the benefit
of all the Rishis here assembled, it behoveth thee to recite that
incident.' Thus addressed by those ascetics, the celestial Rishi, viz.,
the divine Narada, then recited the following story whose incidents had
occurred some time before.'"



SECTION CXL

"Bhishma said, 'Then Narada, that holy Rishi, that friend of Narayana,
recited the following narrative of the discourse between Sankara and his
spouse Uma.'

"Narada said, 'Once on a time the righteous-souled lord of all the
deities, viz., Mahadeva with the bull for his device, practised severe
penances on the sacred mountains of Himavat that are the resort of
Siddhas and Charanas. Those delightful mountains are overgrown with
diverse kinds of herbs and adorned with various species of flowers. At
that time they were peopled by the different tribes of Apsaras and crowds
of ghostly beings. There the great god sat, filled with joy, and
surrounded by hundreds of ghostly beings who presented diverse aspects to
the eye of the beholder. Some of them were ugly and awkward, some were of
very handsome features, and some presented the most wonderful
appearances. Some had faces like the lion's, some like the tiger's and
some like the elephant's. In fact, the faces of those ghostly creatures
presented every variety of animal faces. Some had faces resembling that
of the jackal, some whose faces resembled the pard's; some like the
ape's, some like the bull's. Some of them had faces like the owl's; some
like the hawk's; some had faces like those of deer of diverse varieties.
The great god was also surrounded by Kinnaras and Yakshas and Gandharvas
and Rakshasas and diverse other created beings. The retreat to which
Mahadeva had betaken himself also abounded with celestial flowers and
blazed with celestial rays of light. It was perfumed with celestial
sandal, and celestial incense was burnt on every side. And it echoed with
the sounds of celestial instruments. Indeed, it resounded with the beat
of Mridangas and Panavas, the blare of conchs, and the sound of drums. It
teemed with ghostly beings of diverse tribes that danced in joy and with
peacocks also that danced with plumes outspread. Forming as it did the
resort of the celestial Rishis, the Apsaras danced there in joy. The
place was exceedingly agreeable to the sight. It was exceedingly
beautiful, resembling Heaven itself. Its entire aspect was wonderful and,
indeed, it is indescribable in respect of its beauty and sweetness.
Verily, with the penances of that great deity who sleeps on mountain
breasts, that prince of mountains shone with great beauty. It resounded
with the chant of the Vedas uttered by learned Brahmanas devoted to Vedic
recitation. Echoing with the hum of bees, O Madhava, the mountain became
incomparable in beauty. The ascetics, beholding the great deity who is
endued with a fierce form and who looks like a great festival, became
filled, O Janardana, with great joy. All the highly blessed ascetics, the
Siddhas who have drawn in their vital seed, the Maruts, the Vasus, the
Sadhyas, the Viswedevas, Vasava himself, the Yakshas, the Nagas, the
Pisachas, the Regents of the world, the several sacred Fires, the Winds,
and all the great creatures dwelt on that mountain with minds
concentrated in Yoga. All the Seasons were present there and scattered
those regions with all kinds of wonderful flowers. Diverse kinds of
blazing herbs illuminated the woods and forests on that mountain. Various
species of birds, filled with joy, hopped about and sang merrily on the
delightful beast of that mountain. Those birds were exceedingly lovable
in consequence of the notes they uttered. The high-souled Mahadeva sat,
displayed in beauty, on one of the peaks that was adorned with excellent
minerals, as if it served the purposes of a fine bedstead. Round his
loins was a tiger-skin, and a lion-skin formed his upper garments. His
sacred thread consisted of a snake. His arms were decked with a pair of
red Angadas, His beard was green. He had matted locks on his head. Of
terrible features, he it is that inspires with fear the hearts of all the
enemies of the gods. It is he, again, that assures all creatures by
dispelling their fears. He is adored by his worshippers as the deity
having the bovine bull for his device. The great Rishis, beholding
Mahadeva, bowed to him by touching the ground with their heads. Endued
with forgiving souls, they all became (in consequence of the sight they
had obtained of the great deity) freed from every sin and thoroughly
cleansed. The retreat of that lord of all creatures with many terrible
forms, shone with a peculiar beauty. Abounding with many large snakes, it
became unapproachable and unbearable (by ordinary beings). Within the
twinkling of the eye. O slayer of Madhu, everything there became
exceedingly wonderful. Indeed, the abode of that great deity having the
bovine bull for his device began to blaze with a terrible beauty. Unto
Mahadeva seated there, came his spouse, the daughter of Himavat,
surrounded by the wives of the ghostly beings who are the companions of
the great deity. Her attire was like that of her lord and the vows she
observed were like those of his. She held a jar on her loins that was
filled with the waters of every Tirtha, and was accompanied by the
presiding deities (of her own sex) of all the mountain streams. Those
auspicious ladies walked in her train. The goddess approached raining
flowers on every side and diverse kinds of sweet perfumes. She who loved
to reside on the breast of Himavat advanced in this guise towards her
great lord. The beautiful Uma, with smiling lips and desirous of playing
a jest, covered from behind, with her two beautiful hands, the eyes of
Mahadeva. As soon as Mahadeva's eyes were thus covered, all the regions
became dark and life seemed to be extinct everywhere in the universe. The
Homa rites ceased. The universe became suddenly deprived of the sacred
Vashat also. All living creatures became cheerless and filled with fear.
Indeed, when the eyes of the lord of all creatures were thus closed, the
universe seemed to become sunless. Soon, however, that overspreading
darkness disappeared. A mighty and blazing flame of fire emanated from
Mahadeva's forehead. A third eye, resembling another sun, appeared (on
it). That eye began to blaze forth like the Yuga-fire and began to
consume that mountain. The large-eyed daughter of Himavat, beholding what
occurred, bowed her head unto Mahadeva endued with that third eye which
resembled a blazing fire. She stood there with gaze fixed on her lord.
When the mountain forests burned on every side, with their Was and other
trees of straight Trunks, and their delightful sandals and diverse
excellent medicinal herbs, herds of deer and other animals, filled with
fright, came with great speed to the place where Hara sat and sought his
protection. With those creatures almost filling it, the retreat of the
great deity blazed forth with a kind of peculiar beauty. Meanwhile, that
fire, swelling wildly, soared up to the very heavens and endued with the
splendour and unsteadiness of lightning and looking like a dozen suns in
might and effulgence, covered every side like the all-destroying
Yuga-fire. In a moment, the Himavat mountains were consumed, with their
minerals and summits and blazing herbs. Beholding Himavat crushed and
consumed, the daughter of that prince of mountains sought the protection
of the great deity and stood before him her hands joined in reverence.
Then Sarva, seeing Uma overcome by an accession of womanly mildness and
finding that she was unwilling to behold her father Himavat reduced to
that pitiable plight, cast benignant looks upon the mountain. In a moment
the whole of Himavat was restored to his former condition and became as
beautiful to look at as ever. Indeed, the mountain put forth a cheerful
aspect. All its trees became adorned with flowers. Beholding Himavat to
his natural condition, the goddess Uma, divested of every fault,
addressed her lord, that master of all creatures, the divine Maheswara,
in these words.'

"Uma said, 'O holy one, O lord of all creatures, O deity that art armed
with the trident, O thou of high vows, a great doubt has filled my mind.
It behoveth thee to resolve that doubt for me. For what reason has this
third eye appeared in thy forehead? Why also was the mountain consumed
with the woods and all that belonged to it? Why also, O illustrious
deity, hast thou restored the mountain to its former condition? Indeed,
having burnt it once, why hast thou again caused it to be covered with
trees?'

"Maheswara said, 'O goddess without any fault, in consequence of thy
having covered my eyes through an act of indiscretion the universe became
in a moment devoid of light. When the universe became sunless and,
therefore, all became dark, O daughter of the prince of mountains, I
created the third eye desirous of protecting all creatures. The high
energy of that eye crushed and consumed this 'mountain. For pleasing
thee, however, O goddess, I once more made Himavat what he was by
repairing the injury.'

"Uma said, 'O holy one, why are those faces of thine which are on the
east, the north, and the west, so handsome and so agreeable to look at
like the very moon? And why is that face of thine which is on the south
so terrible? Why are thy matted locks tawny in hue and so erect? Why is
thy throat blue after the manner of the peacock's plumes? Why, O
illustrious deity, is the Pinaka always in thy hand? Why art thou always
a Brahmacharin with matted locks? O lord, it behoves thee to explain all
these to me. I am thy spouse who seeks to follow the same duties with
thee. Further, I am thy devoted worshipper, O deity, having the bull for
thy mark!'

"Narada continued, 'Thus addressed by the daughter of the prince of
mountains, the illustrious wielder of Pinaka, the puissant Mahadeva,
became highly gratified with her. The great god then addressed her
saying, 'O blessed lady, listen to me as I explain, with the reasons
thereof, why my forms are so.'"



SECTION CXLI

"The blessed and holy one said, 'In days of yore, a blessed woman was
created by Brahman, called Tilottama, by culling grains of beauty from
every beautiful object in the universe. One day, that lady of beautiful
face, unrivalled in the universe for beauty of form, came to me, O
goddess, for circumambulating me but really impelled by the desire of
tempting me. In whatever direction that lady of beautiful teeth turned, a
new face of mine instantly appeared (so eager did I become to see her).
All those faces of mine became agreeable to look at. Thus, in consequence
of the desire of beholding her, I became four-faced, through
Yoga-puissance, Thus, I showed my high Yoga-power in becoming four-faced.
With that face of mine which is turned towards the east, I exercise the
sovereignty of the universe, With that face of mine which is turned
towards the north, I sport with thee, O thou of faultless features! That
face of mine which is turned towards the west is agreeable and
auspicious. With it I ordain the happiness of all creatures. That face of
mine which is turned towards the south is terrible. With it I destroy all
creatures. I live as a Brahmacharin with matted locks on my head,
impelled by the desire of doing good to all creatures. The bow Pinaka is
always in my hand for accomplishing the purposes of the deities. In days
of yore, Indra, desirous of acquiring my prosperity, had hurled his
thunderbolt at me. With that weapon my throat was scorched. For this
reason I have become blue-throated.'

"Uma said, 'When, O foremost of all creatures, there are so many
excellent vehicles endued with great beauty, why is it that thou hast
selected a bovine bull for thy vehicle?'

"Maheswara said, 'In the days of yore, the Grandsire Brahma created the
celestial cow Surabhi yielding abundant milk. After her creation there
sprang from her a large number of kine all of which yielded copious
quantities of milk sweet as nectar. Once on a time a quantity of froth
fell from the mouth of one of her calves on my body. I was enraged at
this and my wrath scorched all the kine which thereupon became
diversified in hue. I was then pacified by the Master of all the worlds,
viz., Brahma, conversant with all topics. It was he who gave me this bull
both as a vehicle for bearing me and as a device on my banner.'

"Uma said, 'Thou hast many abodes in heaven, of diverse forms and
possessed of every comfort and luxury. Why, O holy one, dost thou reside
in the crematorium, abandoning all those delightful mansions? The
crematorium is full of the hair and bones (of the dead), abounds with
vulture and jackals, and is strewn with hundreds of funeral pyres. Full
of carrion and muddy with fat and blood, with entrails and bones strewn
all over it, and always echoing with the howls of jackals, it is
certainly an unclean place.'

"Maheswara said, 'I always wander over the whole earth in search of a
sacred spot. I do not, however, see any spot that is more sacred than the
crematorium. Hence, of all abodes, the crematorium pleases my heart most,
shaded that it generally is by branches of the banian and adorned with
torn garlands of flowers. O thou of sweet smiles, the multitudes of
ghostly beings that are my companions love to reside in such spots. I do
not like, O goddess, to reside anywhere without those ghostly creatures
being by my side. Hence, the crematorium is a sacred abode to me. Indeed,
O auspicious lady, it seems to me to be the very heaven. Highly sacred
and possessed of great merit, the crematorium is much applauded by
persons desirous of having holy abodes.'

"Uma said, 'O holy one, O lord of all creatures, O foremost of all
observers of duties and religious rites, I have a great doubt, O wielder
of Pinaka, O giver of boons. These ascetics, O puissant lord, have
undergone diverse kinds of austerities. In the world are seen ascetics
wandering everywhere under diverse forms and clad in diverse kinds of
attire. For benefiting this large assemblage of Rishis, as also myself,
do thou kindly resolve, O chastiser of all foes, this doubt of mine. What
indications has Religion or Duty been said to possess? How, indeed, do
men become unacquainted with the details of Religion or Duty to succeed
in observing them? O puissant lord, O thou that art conversant with
Religion, do thou tell me this.'

"Narada continued, 'When the daughter of Himavat put this question,
conclave of Rishis there present worshipped the goddess and adored her
with words adorned with Riks and with hymns fraught with deep import.'

"Maheswara said, 'Abstention from injury, truthfulness of speech,
compassion towards all beings, tranquillity of soul, and the making of
gifts to the best of one's power, are the foremost duties of the
householder. Abstention from sexual congress with the spouses of other
men, protection of the wealth and the woman committed to one's charge,
unwillingness to appropriate what is not given to one, and avoidance of
honey and meat,--these are the five chief duties. Indeed, Religion or
Duty has many branches all of which are fraught with happiness. Even
these are the duties which these embodied creatures who regard duty as
superior should observe and practise. Even these are the sources of
merit.'

"Uma said, O holy one, I wish to ask thee another question about which I
have great doubts. It behoveth thee to answer it and dispel my doubts.
What are the meritorious duties of the four several orders? What duties
appertain to the Brahmana? What to the Kshatriya? What are the
indications of those duties that appertain to the Vaisya? And what kind
of duties appertain to the Sudra?'

"The holy one said, 'O highly blessed lady, the question thou hast asked
is a very proper one. Those persons that belong to the regenerate order
are regarded as highly blessed, and are, indeed, gods on earth. Without
doubt, the observance of fasts (i.e., subjugation of the senses) is
always the duty of the Brahmana. When the Brahmana succeeds in properly
observing all his duties, he attains to identity with Brahma. [560] The
proper observance of the duties of Brahmacharya, O goddess, are his
ritual. The observance of vows and the investiture with the sacred thread
are his other duties. It is by these that he becomes truly regenerate. He
becomes a Brahmana for worshipping his preceptors and other seniors as
also the deities. Verily, that religion which has for its soul the study
of the Vedas is the source of all piety. Even that is the religion which
those embodied creatures who are devoted to piety and duty should observe
and practise.'

"Uma said, 'O holy one, my doubts have not been dispelled. It behoveth
thee to explain in detail what the duties are of the four respective
orders of men.'

"Maheswara said, 'Listening to the mysteries of religion and duty,
observance of the vows indicated in the Vedas, attention to the sacred
fire, and accomplishment of the business of the preceptor, leading a
mendicant life, always bearing the sacred thread, constant recitation of
the Vedas, and rigid observance of the duties of Brahmacharya, are the
duties of the Brahmana. After the period of study is over, the Brahmana,
receiving the command of his preceptor, should leave his preceptor's
abode for returning to his father's house. Upon his return he should duly
wed a wife that is fit for him. Another duty of the Brahmana consists in
avoiding the food prepared by the Sudra. Walking along the path of
righteousness, always observing fasts and the practices of Brahmacharya,
are his other duties. [561] The householder should keep up his domestic
fire for daily worship. He should study the Vedas. He should pour
libations in honour of the Pitris and the deities. He should keep his
senses under proper control. He should eat what remains after serving
gods and guests and all his dependants. He should be abstemious in food,
truthful in speech, and pure both externally and internally. Attending to
guests is another duty of the householder, as also the keeping up of the
three sacrificial fires. The householder should also attend to the
ordinary sacrifices that go by the name of Ishti and should also dedicate
animals to the deities according to the ordinances. Indeed, the
performance of sacrifices is his highest duty as also a complete
abstention from injury to all creatures. Never to eat before serving the
deities and guests and dependants is another duty of the householder. The
food that remains after serving gods and guests and dependants is called
Vighasa. The householder should eat Vighasa. Indeed, to eat after the
members of one's family including servants and other dependants, is
regarded as one of the special duties of the regenerate householder, who
should, be conversant with the Vedas. The conduct of husband and wife, in
the case of householder, should be equal. He should every day make
offerings of flowers and other articles unto those deities that preside
over domesticity. The householder should take care that his house is
every day properly rubbed (with cowdung and water). He should also
observe fasts every day. Well-cleaned and well-rubbed, his house should
also be every day fumigated with the smoke of clarified butter poured on
his sacred fire in honour of the deities and the Pitris. Even these are
the duties appertaining to the householder's mode of life as observable
by a regenerate person. Those duties really uphold the world. Verily,
those duties always and eternally flow from those righteous persons among
the Brahmanas that lead a life of domesticity. Do thou listen to me with
concentrated attention, O goddess, for I shall now tell thee what the
duties are which appertain to the Kshatriya and about which thou hast
asked me. From the beginning it has been said that the duty of the
Kshatriya is to protect all creatures. The king is the acquirer of a
fixed share of the merits earned by his subjects. By that means the king
becomes endued with righteousness. That ruler of men who rules and
protects his subjects righteously, acquires, by virtue of the protection
he offers to others, many regions of felicity in the world to come. The
other duties of a person of the kingly order consist of self-restraint
and Vedic study, the pouring of libations on the sacred fire, the making
of gifts, study, the bearing of the sacred thread, sacrifices, the
performance of religious rites, the support of servants and dependants,
and perseverance in acts that have been begun. Another duty of his is to
award punishments according to the offences committed. It is also his
duty to perform sacrifices and other religious rites according to the
ordinances laid down in the Vedas. Adherence to the practice of properly
judging the disputes of litigants before him, and a devotion to
truthfulness of speech, and interference for aiding the distressed, are
the other duties by discharging which the king acquires great glory both
here and hereafter. He should also lay down his life on the field of
battle, having displayed great prowess on behalf of kine and Brahmanas.
Such a king acquires in Heaven such regions of felicity as are capable of
being won by the performance of Horse-sacrifices. The duties of the
Vaisya always consist of the keeping of cattle and agriculture, the
pouring of libations on the sacred fire, the making of gifts, and study.
Trade, walking in the path of righteousness, hospitality, peacefulness,
self-restraint, welcoming of Brahmanas, and renouncing things (in favour
of Brahmanas), are the other eternal duties of the Vaisya. The Vaisya,
engaged in trade and walking in the path of righteousness, should never
sell sesame and perfumery and juices or liquid substances. He should
discharge the duties of hospitality towards all. He is at liberty to
pursue religion and wealth and pleasure according to his means and as
much as is judicious for him. The service of the three regenerate classes
constitutes the high duty of the Sudra. That Sudra who is truthful in
speech and who has subdued his senses is regarded as having acquired
meritorious penances. Verily, the Sudra, who having got a guest,
discharges the duties of hospitality towards him, is regarded as
acquiring the merit of high penances. That intelligent Sudra whose
conduct is righteous and who worships the deities and Brahmanas, becomes
endued with the desirable rewards of righteousness. O beautiful lady, I
have thus recited to thee what the duties are of the four orders. Indeed,
O blessed lady, I have told thee what their respective duties are. What
else dost thou wish to hear?'

"Uma said, 'Thou has recited to me what the respective duties are of the
four orders, auspicious and beneficial for them. Do thou now tell me, O
holy one, what the common duties are of all the orders.'

"Maheswara said, 'The foremost of all beings in the universe viz., the
Creator Brahma, ever desirous of righteous accomplishments, created the
Brahmanas for rescuing all the worlds. Among all created beings, they
are, verily, gods on earth. I shall at the outset tell thee what the
religious acts are which they should do and what the rewards are which
they win through them. That religion which has been ordained for the
Brahmanas is the foremost of all religions. For the sake of the
righteousness of the world, three religions were created by the Self-born
One. Whenever the world is created (or re-created), those religions are
created by the Grandsire. Do thou listen. These are the three eternal
religions. The religion that is propounded in the Vedas is the highest;
that which is propounded in the Smritis is the next in the order of
importance; the third in importance is that which is based upon the
practices of those who are regarded as righteous. The Brahmans possessed
of learning should have the three Vedas. He should never make the study
of the Vedas (or recitation of the scriptures) the means of his
living. [562] He should devote himself to the three well-known acts (of
making gifts, studying the Vedas, and performing sacrifices). He should
transcend' the three (viz., lust, wrath, and covetousness). He should be
the friend of all creatures. A person that possesses these attributes is
called a Brahmans. The lord of the universe declared these six acts for
the observance of Brahmanas. Listen to those eternal duties. The
performance of sacrifices, officiating at the sacrifices of others, the
making of gifts, the acceptance of gifts, teaching, and study, are the
six acts by accomplishing which a Brahmans wins religious merit. Verily,
the daily study of the Vedas is a duty. Sacrifice is (another) eternal
duty. The making of gifts according to the measure of his power and
agreeable to the ordinance, is, in his case, much applauded. Tranquillity
of mind is a high duty that has always been current among them that are
righteous. Householders of pure mind are capable of earning very great
merit. Indeed, he who cleanses his soul by the performance of the five
sacrifices, who is truthful in speech, who is free from malice, who makes
gifts, who treats with hospitality and honour all regenerate guests, who
lives in well-cleaned abodes, who is free from pride, who is always
sincere in his dealings, who uses sweet and assuring words towards
others, who takes pleasure in serving guests and others arrived at his
abode, and who eats the food that remains after the requirements have
been gratified of all the members of his family and dependants, wins
great merit. That man who offers water to his guests for washing their
feet and hands, who presents the Arghya for honouring the recipient, who
duly gives seats, and beds, and lamps for lighting the darkness, and
shelter to those that come to his abode, is regarded as highly righteous.
That householder who rises at dawn and washes his mouth and 'face and
serves food to his guests, and having honoured them duly dismisses them
from his abode and follows them (as a mark of honour) for a little
distance, acquires eternal merit. Hospitality towards all, and the
pursuit of the aggregate of three, are the duties of the householder. The
duties of the Sudra consist in the pursuit of the aggregate of three. The
Religion ordained for the householder is said to have Pravritti for its
chief indication. Auspicious, and beneficial to all creatures, I shall
expound it to thee. The householder should always make gifts according to
the measure of his power. He should also perform sacrifices frequently
after the same manner. Indeed, he who wishes to achieve his own good
should always achieve meritorious acts. The householder, should acquire
wealth by righteous means. The wealth thus acquired should be carefully
divided into three portions, keeping the requirements of righteousness in
view. With one of those portions he should accomplish all acts of
righteousness. With another he should seek to gratify his cravings for
pleasure. The third portion he should lay out for increasing. The
Religion of Nivritti is different. It exists for emancipation (from
re-birth by absorption into Brahman). I shall tell thee the conduct that
constitutes it. Listen to me in detail, O goddess. One of the duties
inculcated by that religion is compassion towards all creatures. The man
that follows it should not reside in one place for more than one day.
Desirous of achieving emancipation, the followers of this Religion free
themselves from the bonds of hope (or desire). They have no attachment to
habitation, to the Kamandalu they bear for keeping water, to the robes
that cover their loins, or the seat whereupon they rest, or the triple
stick they bear in their hands, or the bed they sleep on, or the fire
they want, or the chamber that houses them. A follower of this Religion
sets his heart upon the workings of his soul. His mind is devoted to
Supreme Brahman. He is filled with the idea of attaining to Brahman. He
is always devoted to Yoga and the Sankhya Philosophy. He desires no other
shelter than the foot of a tree. He houses himself in empty abodes of
men. He sleeps on the banks of rivers. He takes pleasure in staying by
such banks. He is freed from every attachment, and from every tie of
affection. He merges the existence of his own soul into the Supreme Soul.
Standing like a stake of wood, and abstaining from all food he does only
such acts as point to Emancipation. Or, he may wander about, devoted to
Yoga. Even these are the eternal duties of a follower of the Religion of
Nivritti. He lives aloof from his species. He is freed from all
attachments. He never resides in the same place for more than a day.
Freed from all bonds he roves over the world. Emancipated from all ties,
he never sleeps on even the same river-bank for more than a day. Even
this is the religion of persons conversant with Emancipation as declared
in the Vedas. Even this is the righteous path that is trodden by the
righteous. He who follows in this track leaves no vestige behind.
Bhikshus (or followers of the religion of Emancipation) are of four
kinds. They are Kutichakas, Vahudakas, Hansas, and Paramahansas. The
second is superior to the first, the third to the second, and the fourth
to the third. There is nothing superior to the Paramahansa; nor is there
anything inferior to it or beside it or before it. It is a condition that
is divested of sorrow and happiness; that is auspicious and freed from
decrepitude and death and that knows no change.' [563]

"Uma said, 'Thou halt recited the religion of the householders, that of
Emancipation, and that which is based upon the observances of the
righteous. These paths are high and exceedingly beneficial to the world
of living creatures. O thou that art conversant with every religion, I
desire now to hear what is the high religion of the Rishis. I always have
a liking for those that dwell in ascetic retreats. The perfume that
emanates from the smoke of the libations of clarified butter poured on
the sacred fire seems to pervade the entire retreats and make them
delightful. Marking this, O great god, my heart becomes always filled
with delight. O puissant deity, I have doubts regarding the religion of
the ascetics. Thou art conversant with the details of all religions. Do
thou enlighten me, O god of gods, in detail, respecting this topic truly
about which I have asked thee, O great deity!'

"The blessed and holy one said, 'Yes, I shall recite to thee the high and
excellent religion of the ascetics. By following the dictates of that
religion, O auspicious lady, the ascetics attain to success through the
severe penances they practise. O highly blessed one, do thou hear, from
the beginning, what the duties are of those righteous Rishis that are
conversant with every duty and that are known by the name of Phenapas.
The Grandsire Brahma (during the days he devoted to the observance of
penances) drank some nectar (in the form of water). That water had flowed
in heaven from a great sacrifice. The froth of that water is highly
auspicious and (in consequence of Brahma's having drunk it) it partook of
His own nature. Those Rishis that subsist upon the measure of froth that
thus issued (from the water indicated) are called Phenapas
(Froth-eaters). Even this is the conduct of those pure-souled Rishis, O
lady, possessed of wealth of penances! Listen now to me as I explain to
thee who the Valkhilyas are. The Valkhilyas are ascetics that have won
success by their penances. They reside in the solar disc. Adopting the
means of subsistence that is followed by the birds, those Rishis,
conversant with every duty of righteousness, live according to the Unchha
mode. Their attire consists of deer-skins or barks of trees. Freed from
every pair of opposites, the Valkhilyas, possessed of wealth of penances,
walk in this track of righteousness. They are as big as a digit of the
thumb. Distributed into classes, each class lives in the practice of the
duties assigned to it. They desire only to practise penance. The merits
they win by their righteous conduct are very high. They are regarded as
having attained to an equality with the gods and exist for the
accomplishment of the purposes of the gods. Having burnt off all their
sins by severe penances, they blaze forth in effulgence, illuminating all
the points of the compass. Others, called Chakracharas, are endued with
cleansed souls and devoted to the practice of compassion. Righteous in
their conduct and possessed of great sanctity, they live in the region of
Soma. Thus residing near enough to the region of the Pitris, they duly
subsist by drinking the rays of Soma. There are others called
Samprakshalas and Asmkuttas and Dantolukhalas. [564] These live near the
Soma-drinking deities and others that drink flames of fire. With their
wedded spouses, and with passions under complete control, they too
subsist upon the rays of Soma. They pour libations of clarified butter on
the sacred fire, and adore the Pitris under proper forms. They also
perform the well-known sacrifices. Even this is said to constitute their
religion. The religion of the Rishis, O goddess, is always observed by
those who are houseless and who are free to rove through every region
including that of the gods. There are, again, other classes about whom I
shall speak presently. Do thou listen. It is necessary that they who
observe the different religions of the Rishis, should subjugate their
passions and know the Soul. Indeed, in my opinion, lust and wrath should
be completely conquered. With corn (wealth) acquired by the Unchha mode,
they should discharge the following duties, viz., the pouring of
libations on the sacred fire, occupying a fixed seat employing oneself
the while in the sacrifice called Dharmaratri, performance of she
Soma-sacrifice, acquisition of especial knowledge, the giving of
sacrificial presents which forms the fifth, the daily performance of
sacrifices, devotion to the worship of the Pitris and the deities,
hospitality towards all. Abstention from all luxurious viands prepared
from cow's milk, taking a pleasure in tranquillity of heart, lying on
bare rocks or the earth, devotion to Yoga, eating potherbs and leaves of
trees, and subsisting upon fruits and roots and wind and water and moss,
are some of the practices of the Rishis by which they attain to the end
that belongs to persons unsubjugated (by the world). When the smoke has
ceased to curl upwards from a house, when the husking machine has ceased
to ply, when the hearth-fire has been extinguished, when all the inmates
have taken their food, when dishes are no longer carried from room to
room, when mendicants have ceased to walk the streets, it is then that
the man who is devoted to the religion of truth and tranquillity of soul,
desiring to have a guest (but finding his desire ungratified), should eat
what remnant of food may still occur in the house. By acting in this way,
one becomes a practiser of the religion of the Munis. One should not be
arrogant, nor proud, nor cheerless and discontented; nor should one
wonder at anything. Indeed, one should behave equally towards friends and
foes. Verily, one who is the foremost of all persons conversant with
duties should also be friendly towards all creatures."



SECTION CXLII

"Uma said, 'Forest recluses reside in delightful regions, among the
springs and fountains of rivers, in bowers by the sides of streams and
rills, on hills and mountains, in woods and forests, and in sacred spots
full of fruits and roots. With concentrated attention and observant of
vows and rules, they dwell in such places. I desire, O Sankara, to hear
the sacred ordinances which they follow. These recluses, O god of all
gods, are persons that depend, for the protection of their bodies, upon
themselves alone.' [565]

Maheswara said, 'Do thou hear with concentrated attention what the duties
are of forest recluses. Having listened to them with one mind, O goddess,
do thou set thy heart upon righteousness. Listen then to what the acts
are that should be practised by righteous recluses crowned with success,
observant of rigid vows and rules, and residing in woods and forests.
Performing ablutions thrice a day, worshipping the Pitris and the
deities, pouring libations on the sacred fire, performing those
sacrifices and rites that go by the name of Ishti-homa, picking up the
grains of Nivara-paddy, eating fruit and roots, and using oil that is
pressed out from Inguda and castor-seeds are their duties. Having gone
through the practices of Yoga and become crowned with (ascetic) success
and freed from lust and wrath, they should seat themselves in the
attitude called Virasana. Indeed, they should reside in those places
which are inaccessible to cowards. [566] Observant of the excellent
ordinances relating to Yoga, sitting in summer in the midst of four fires
on four sides with the sun overhead, duly practising what is called
Manduka Yoga, and always seated in the attitude called Virasana, and
lying on bare rocks or the earth, these men, with hearts set upon
righteousness, must expose themselves to cold and water and fire. They
subsist upon water or air or moss. They use two pieces of stones only for
husking their corn. Some of them use their teeth only for such a purpose.
They do not keep utensils of any kind (for storing anything for the day
to come). Some of them clothe themselves with rags and barks of trees or
deer-skins. Even thus do they pass their lives for the measure of time
allotted to them, according to the ordinances (set forth in the
scriptures). Remaining in woods and forests, they wander within woods and
forests, live within them, and are always to be found within them.
Indeed, these forest recluses entering into woods and forests live within
them as disciples, obtaining a preceptor, live with him. The performance
of the rites of Homa is their duty, as also the observance of the five
sacrifices. A due observance of the rules about distribution (in respect
of time) of the fivefold sacrifices as laid down in the Vedas, devotion
to (other) sacrifices, forming the eighth, observance of the Chaturmasya,
performance of the Paurnamasya, and other sacrifices, and performance of
the daily sacrifices, are the duties of these men dissociated from wives,
freed from every attachment, and cleansed from every sin. Indeed, they
should live even thus in the forest. The sacrificial ladle and the
water-vessel are their chief wealth. They are always devoted to the three
fires. Righteous in their conduct and adhering to the path of virtue,
they attain to the highest end. These Munis, crowned with (ascetic)
success and ever devoted to the religion of Truth, attain to the highly
sacred region of Brahman or the eternal region of Soma. O auspicious
goddess, I have thus recited to thee, in brief, the outlines of the
religion that is followed by forest recluses and that has many practices
in detail.'

"Uma said, 'O holy one, O lord of all creatures, O thou that art
worshipped by all beings, I desire to hear what the religion is of those
Munis that are followers of the scriptures treating of ascetic success.
Do thou recite it to me. Residing in woods and forests and
well-accomplished in the scriptures of success, some amongst them live
and act as they like, without being restrained by particular practices;
others have wives. How, indeed, have their practices been laid down?'

"Mahadeva said, 'O goddess, the shaving of the head and the wearing of
the brown robes are the indications of those recluses that rove about in
freedom; while the indications of those that sport with wedded wives
consist in passing their nights at home. Performing ablutions there times
a day is the duty of the classes, while the Homa, with water and fruits
from the wilderness, belongs to the wedded recluses as performed by the
Rishis in general. Absorption, Yoga-meditation, and adherence to those
duties that constitute piety and that have been laid down as such (in the
scriptures and the Vedas) are some of the other duties prescribed for
them. All those duties also of which I have spoken to thee before as
appertaining to recluses residing in forests, are the duties of these
also. Indeed, if those duties are observed, they that observe them,
attain to the rewards that attach to severe penances. Those forest
recluses that lead wedded lives should confine the gratification of their
senses to these wedded wives of theirs. By indulging in sexual congress
with their wives at only those times when their seasons come, they
conform to the duties that have been laid down for them. The religion
which these virtuous men are to follow is the religion that has been laid
down and followed by the Rishis. With their eyes set upon the acquisition
of righteousness, they should never pursue any other object of desire
from a sense of unrestrained caprice. That man who makes the gift unto
all creatures of an assurance of perfect harmlessness or innocence, freed
as his soul becomes from the stain of malice or harmfulness, becomes
endued with righteousness. Verily, that person who shows compassion to
all creatures, who adopts as a vow a behaviour of perfect sincerity
towards al creatures, and who constitutes himself the soul of all
creatures, becomes endued with righteousness. A bath in all the Vedas,
and a behaviour of sincerity towards all creatures, are looked upon as
equal in point of merit; or, perhaps, the latter is a little
distinguished above the other in point of merit. Sincerity, it has been
said, is Righteousness; while insincerity or crookedness is the reverse.
That man who conducts himself with sincerity becomes endued with
Righteousness. The man who is always devoted to sincerity of behaviour,
succeeds in attaining to a residence among the deities. Hence, he who
wishes to achieve the merit of righteousness should become endued with
sincerity. Possessed of a forgiving disposition and of self-restraint,
and with wrath under complete subjection, one should transform oneself
into an embodiment of Righteousness and become freed from malice. Such a
man, who becomes devoted, besides, to the discharge of all the duties
Religion, becomes endued with the merit of Righteousness. Freed from
drowsiness and procrastination, the pious person, who adheres to the path
of Righteousness to the best of his power, and becomes possessed of pure
conduct, and who is venerable in years, comes to be regarded as equal to
Brahma himself.'

"Uma said. By what course of duties, O god, do those ascetics who are
attached to their respective retreats and possessed of wealth of
penances, succeed in becoming endued with great splendour? By what acts
again, do kings and princes who are possessed of great wealth, and others
who are destitute of wealth, succeed in obtaining high rewards? By what
acts, O god, do denizens of the forest succeed in attaining to that place
which is eternal and in adorning their persons with celestial
sandal-paste? O illustrious god of three eyes, O destroyer of the triple
city, do thou dispel this doubt of mine connected with the auspicious
subject of the observance of penances by telling everything in detail.'

"The illustrious deity said, 'Those who observe the vows relating to
fasts and restrain their senses, who abstain from injury of any kind to
any creature, and who practise truthfulness of speech, attain to success
and ascending to Heaven sport in felicity with the Gandharvas as their
companions, freed from every kind of evil. The righteous souled man who
lies down in the attitude which appertains to Manduka-Yoga, and who
properly and according to the ordinance performs meritorious acts after
having taken the Diksha, sports in felicity in the next world in the
company of the Nagas. That man who lives in the company of deer and
subsists upon such grass and vegetables as fall off from their mouths,
and who has undergone the Diksha and attends to the duties attached to
it, succeeds in attaining to Amaravati (the mansions of Indra). That man
who subsists upon the moss he gathers and the fallen leaves of trees that
he picks up, and endures all the severities of cold, attains to very high
place. That man who subsists upon either air or water, or fruits and
roots, attains in after life to the affluence that belongs to the Yakshas
and sports in felicity in the company of diverse tribes of Apsaras.
Having practised for two and ten years, according to the rites laid down
in the ordinances, the vow relating to the endurance of the five fires in
the summer season, one becomes in one's next life a king. That man who,
having observed vows with respect to food, practises penances for two and
twelve years, carefully abstaining from all interdicted food, taken at
forbidden hours, during the periods becomes in his next life a ruler of
earth. [567] That man who sits and lies on the bare ground with the cope
of the firmament alone for his shelter, observes the course of duties
that attach to Diksha, and then casts off his body by abstaining from all
food, attains to great felicity in Heaven. The rewards of one who sits
and lies down upon the bare ground (with the welkin alone for his
shelter) are said to be excellent vehicles and beds, and costly mansions
possessed of the resplendence of the moon, O lady! That man who, having
subsisted upon abstemious diet and observed diverse excellent vows, lives
depending upon his own self and then casts off his body by abstaining
from all food, succeeds in ascending to heaven and enjoying all its
felicity. That man who, having lived in entire dependence upon his own
self, observes for two and ten years the duties that appertain to Diksha,
and at last casts off his body on the great ocean, succeeds in attaining
to the regions of Varuna after death. That man who, living in entire
dependence upon his own self observes the duties that attach to Diksha
for two and ten years, and pierces his own feet with a sharp stone,
attains to the felicity of the region that belongs to the Guhyakas. He
who cultivates self with the aid of self, who frees himself from the
influence of all pairs of opposites (such as heat and cold, joy and
sorrow, etc), who is freed from every kind of attachment, and who
mentally observes for two and ten years such a course of conduct after
Diksha, attains to Heaven and enjoys every happiness with the deities as
his companions. He who lives in entire dependence upon his own self and
observes for two and ten years the duties that attach to Diksha and
finally casts off his body on the fire as an oblation to the deities,
attains to the regions of Brahman and is held in high respect there. That
regenerate man, O goddess, who having properly gone through the Diksha
keeps his senses under subjugation, and placing his Self on Self frees
himself from the sense of meum, desirous of achieving righteousness, and
sets out, without a covering for his body, after the due observance of
the duties of Diksha for two and ten years and after having placed his
sacred fire on a tree, and walks along the path that belongs to heroes
and lies down (when need for lying down comes) in the attitude of heroes,
and conducts himself always after the manner of heroes, certainly attains
to the end that is reserved for heroes. [568] Such a man repairs to the
eternal region of Sakra where he becomes crowned with the fruition of all
his wishes and where he sports in joy, his person decked with garlands of
celestial flowers and celestial perfumes. Indeed, that righteous souled
person lives happily in Heaven, with the deities as his companions. The
hero, observant of the practices of heroes and devoted to that Yoga which
belongs to heroes, living in the practice of Goodness, having renounced
everything, having undergone the Diksha and subjugated his senses, and
observing purity of both body and mind, is sure to attain to that path
which is reserved for heroes. Eternal regions of happiness are his.
Riding on a car that moves at the will of the rider, he roves through all
those happy regions as he likes. Indeed, dwelling in the region of Sakra,
that blessed person always sports in joy, freed from every calamity."



SECTION CXLIII

"Uma said, 'O holy one, O thou that didst tear off the eyes of Bhaga and
the teeth of Pushan, O destroyer of the sacrifice of Daksha, O three-eyed
deity, I have a great doubt. In days of yore, the Self-born One created
the four orders. Through the evil consequence of what acts cloth a Vaisya
become a Sudra? Through what acts doth a Kshatriya become a Vaisya and a
regenerate person (Brahmana) becomes a Kshatriya? By what means may such
degradation of castes be prevented? Through what acts does a Brahmana
take birth in his next life, in the Sudra order? Through what acts, O
puissant deity, does a Kshatriya also descend to the status of Sudra? O
sinless one, O lord of all created beings, do thou, O illustrious one,
dispel this doubt of mine. How, again, can the three other orders
naturally succeed in attaining to the status of Brahmanhood?'

"The illustrious one said, 'The status of a Brahmana, O goddess, is
exceedingly difficult to attain. O auspicious lady, one becomes a
Brahmana through original creation or birth. After the same manner the
Kshatriya, the Vaisya, and the Sudra, all become so through original
creation. Even this is my opinion [569]. He, however, that is born a
Brahmana falls away from his status through his own evil acts. Hence, the
Brahmana, after having attained to the status of the first order, should
always protect it (by his acts). If one, who is a Kshatriya or Vaisya,
lives in the practice of those duties that are assigned to the Brahmana,
after the manner of a Brahmana he becomes (in his next life) a Brahmana.
That Brahmana who casts off the duties of his order for following those
assigned for the Kshatriya, is regarded as one that has fallen away from
the status of a Brahmana and that has become a Kshatriya. That Brahmana
of little understanding, who, impelled by cupidity and folly, follows the
practices assigned to Vaisyas forgetful of his status as a Brahmana that
is exceedingly difficult to attain, comes to be regarded as one that has
become a Vaisya. Similarly, one that is a Vaisya by birth may, by
following the practices of a Sudra, become a Sudra. Indeed, a Brahmana,
falling away from the duties of his own order, may descend to the status
of even a Sudra, Such a Brahmana, falling away from the order of his
birth and turned out of it, without attaining to the region of Brahmana
(which is his goal if he duly observes his own duties), sinks into Hell
and in his next birth becomes born as a Sudra. A highly blessed Kshatriya
or a Vaisya, that abandons those practices of his that are consistent
with the duties laid down for his order, and follows the practices laid
down for the Sudra, falls away from his own order and becomes a person of
mixed caste. It is in this way that a Brahmana. or a Kshatriya, or a
Vaisya, sinks into the status of a Sudra. That man who has attained to
clearness of vision through practice of the duties of his own order, who
is endued with knowledge and science, who is pure (in body and mind), who
is conversant with every duty and devoted to the practice of all his
duties, is sure to enjoy the rewards of righteousness. I shall now recite
to thee, O goddess, a saying uttered by Brahma (the Self-born) on this
subject. Those that are righteous and desirous of acquiring merit always
pursue with firmness the culture of the soul. The food that comes from
cruel and fierce persons is censurable. So also is the food that has been
cooked for serving a large number of persons. The same is said of the
food that is cooked in view of the first Sraddha of a deceased person. So
also is the food that is stained in consequence of the usual faults and
the food that is supplied by a Sudra. These should never be taken by a
Brahmana at any time [570]. The food of a Sudra, O goddess, is always
disapproved of by the high-souled deities. Even this, I think, is the
authority enunciated by the Grandsire with his own mouth. If a Brahmana,
who has set up the sacred fire and who performs sacrifices, were to die
with any portion of a Sudra's food remaining undigested in his stomach,
he is sure to take birth in his next life as a Sudra. In consequence of
those remains of a Sudra's food in his stomach, he falls away from the
status of a Brahmana. Such a Brahmana becomes invested with the status of
a Sudra. There is no doubt in this. This Brahmana in his next life
becomes invested with the status of that order upon whose food he
subsists through life or with the undigested portion of whose food in his
stomach he breathes his last. [571] That man who, having attained to the
auspicious status of a Brahmana which is so difficult to acquire,
disregards it and eats interdicted food, falls away from his high status.
That Brahmana who drinks alcohol, who becomes guilty of Brahmanicide or
mean in his behaviour, or a thief, or who breaks his vows, or becomes
impure, or unmindful of his Vedic studies, or sinful, or characterised by
cupidity, or guilty of cunning or cheating, or who does not observe vows,
or who weds a Sudra woman, or who derives his subsistence by pandering to
the lusts of other people or who sells the Soma plant, or who serves a
person of an order below his, falls away from his status of
Brahmanahood. [572] That Brahmana who violates the bed of his preceptor,
or who cherishes malice towards him, or who takes pleasure in speaking
ill of him, falls away from the status of Brahmanahood even if he be
conversant with Brahman. By these good acts, again, O goddess, when
performed, a Sudra becomes a Brahmana, and a Vaisya becomes a Kshatriya.
The Sudra should perform all the duties laid down for him, properly and
according to the ordinance. He should always wait, with obedience and
humility, upon person of the three other orders and serve them with care.
Always adhering to the path of righteousness, the Sudra should cheerfully
do all this. He should honour the deities and persons of the regenerate
orders. He should observe the vow of hospitality to all persons. With
senses kept under subjection and becoming abstemious in food, he should
never approach his wife except in her season. He should ever search after
persons that are holy and pure. As regards food, he should eat that which
remains after the needs of all persons have been satisfied. If, indeed,
the Sudra desires to be a Vaisya (in his next life), he should also
abstain from meat of animals not slain in sacrifices. If a Vaisya wishes
to be a Brahmana (in his next life), he should observe even these duties.
He should be truthful in speech, and free from pride or arrogance. He
should rise superior to all pairs of opposites (such as heat and cold,
joy and sorrow, etc.) He should be observant of the duties of peace and
tranquillity. He should adore the deities in sacrifices, attend with
devotion to the study and recitation of the Vedas, and become pure in
body and mind. He should keep his senses under subjection, honour the
Brahmanas, and seek the welfare of all the orders. Leading the domestic
mode of life and eating only twice a day at the prescribed hours he
should gratify his hunger with only such food as remains after the needs
have been satisfied of all the members of his family with dependants and
guests. He should be abstemious in food, and act without being impelled
by the desire of reward. He should be free from egotism. He should adore
the deities in the Agnihotra and pour libations according to the
ordinance. Observing the duties of hospitality towards all persons, he
should, as already said, eat the food that remains after serving all
others for whom it has been cooked. He should, according to the ordinance
laid down, worship the three fires. Such a Vaisya of pure conduct takes
birth in his next life in a high Kshatriya family. [573] If a Vaisya,
after having taken birth as a Kshatriya, goes through the usual
purificatory rites, becomes invested with the sacred thread, and betakes
himself to the observance of vows, he becomes, in his next life, an
honoured Brahmana. Indeed, after his birth as a Kshatriya, he should make
presents, adore the deities in great sacrifices with plentiful Dakshinas,
study the Vedas, and desirous of attaining to Heaven should worship the
three fires. He should interfere for dispelling the sorrows of the
distressed, and should always righteously cherish and protect those
subjects that own his sway. He should be truthful, and do all acts that
have truth in them, and seek happiness in conduct like this. He should
award punishments that are righteous, without laying aside the rod of
chastisement for good. He should induce men to do righteous deeds. Guided
by considerations of policy (in the matter of swaying his people), he
should take a sixth of the produce of the fields. [574] He should never
indulge in sexual pleasure, but live cheerfully and in independence,
well-conversant with the science of Wealth or Profit. Of righteous soul,
he should seek his wedded spouse only in her season. He should always
observe fasts, keep his soul under control, devote himself to the study
of the Vedas, and be pure in body and mind. He should sleep on blades of
Kusa grass spread out in his fire, chamber. He should pursue the
aggregate of Three (viz., Righteousness, Wealth, and Pleasure), and be
always cheerful. Unto Sudras desirous of food, he should always answer
that it is ready. He should never desire any thing from motives of gain
or pleasure. He should worship the Pitris and gods and guests. In his own
house he should live the life of a mendicant. He should duly adore the
deities in his Agnihotra, morning, noon, and evening every day, by
pouring libations agreeably to the ordinance. With his face turned
towards the foe, he should cast off his life-breath in battle fought for
the benefit of kine and Brahmanas. Or he may enter the triple fires
sanctified with Mantras and cast off his body. By pursuing this line of
conduct he takes birth in his next life as a Brahmana. Endued with
knowledge and science, purified from all dross, and fully conversant with
the Vedas, a pious Kshatriya, by his own acts, becomes a Brahmana. It is
with the aid of these acts, O goddess, that a person who has sprung from
a degraded order, viz., a Sudra, may become a Brahmana refined of all
stains and possessed of Vedic lore, One that is a Brahmana, when he
becomes wicked in conduct and observes no distinction in respect of food,
falls away from the status of Brahmanahood and becomes a Sudra. Even a
Sudra, O goddess, that has purified his soul by pure deeds and that has
subjugated all his senses, deserves to be waited upon and served with
reverence as a Brahmana. This has been said by the Self-born Brahmana
himself. When a pious nature and pious deeds are noticeable in even a
Sudra, he should, according to my opinion, be held superior to a person
of the three regenerate classes. Neither birth, nor the purificatory
rites, nor learning, nor offspring, can be regarded as grounds for
conferring upon one the regenerate status. Verily, conduct is the only
ground. All Brahmanas in this world are Brahmanas in consequence of
conduct. A Sudra, if he is established on good conduct, is regarded as
possessed of the status of a Brahmana. The status of Brahma, O auspicious
lady, is equal wherever it exists. Even this is my opinion. He, indeed,
is a Brahmana in whom the status of Brahma exists,--that condition which
is bereft of attributes and which has no stain attached to it. The
boon-giving Brahma, while he created all creatures, himself said that the
distribution of human beings into the four orders dependent on birth is
only for purposes of classification. The Brahmana is a great field in
this world,--a field equipped with feet for it moves from place to place.
He who plants seeds in that field, O beautiful lady, reaps the crop in
the next world. That Brahmana who wishes to achieve his own good should
always live upon the remains of the food that may be there in his house
after gratifying the needs of all others. He should always adhere to the
path of righteousness. Indeed, he should tread along the path that
belongs to Brahma. He should live engaged in the study of the Samhitas
and remaining at home he should discharge all the duties of a
householder. He should always be devoted to the study of the Vedas, but
he should never derive the means of subsistence from such study. That
Brahmana who always conducts himself thus, adhering to the path of
righteousness, worshipping his sacred fire, and engaged in the study of
the Vedas, comes to be regarded as Brahma. The status of a Brahmana once
gained, it should always be protected with care, O thou of sweet smiles,
by avoiding the stain of contact with persons born in inferior orders,
and by abstaining from the acceptance of gifts. I have thus told thee a
mystery, viz., the manner in which a Sudra may become a Brahmana, or that
by which a Brahmana falls away from his own pure status and becomes a
Sudra."



SECTION CXLIV

"Uma said, 'O holy one, O Lord of all beings, O thou that art worshipped
by the deities and Asuras equally, tell me what are the duties and
derelictions of men. Indeed, O puissant one, resolve my doubts. It is by
these three, viz., thought, word, and deed, that men become bound with
bonds. It is by these same three that they become freed from those bonds.
By pursuing what conduct, O god,--indeed, by what kind of acts,--by what
behaviour and attributes and words, do men succeed in ascending to
heaven?'

"The god of gods said, 'O goddess, thou art well-conversant with the true
import of duties. Thou art ever devoted to righteousness and
self-restraint. The question thou hast asked me is fraught with the
benefit of all creatures. It enhances the intelligence of all persons. Do
thou, therefore, listen to the answer. Those persons that are devoted to
the religion of Truth, that are righteous and destitute of the
indications of the several modes of life, and that enjoy the wealth
earned by righteous means, succeed in ascending to heaven. Those men that
are freed from all doubts, that are possessed of omniscience, and that
have eyes to behold all things, are never enchained by either virtue or
sin. Those men that are freed from all attachments can never be bound by
the chains of action. They who never injure others in thought, word, or
deed, and who never attach themselves to anything, can never be bound by
acts. They who abstain from taking the lives of any creature, who are
pious in conduct, who have compassion, who regard friends and foes in an
equal light and who are self-restrained, can never be bound by acts.
Those men that are endued with compassion towards all beings, that
succeed in inspiring the confidence of all living creatures, and that
have cast off malice in their behaviour, succeed in ascending to heaven.
Those men that have no desire to appropriate what belongs to others, that
keep themselves aloof from the wedded wives of others, and that enjoy
only such wealth as has been earned by righteous means, succeed in
ascending to heaven. Those men who behave towards the wives of other
people as towards their own mothers and sisters and daughters, succeed in
attaining to heaven. Those men that abstain from appropriating what
belongs to others, that are perfectly contented with what they possess,
and that live depending upon their own destiny, succeed in ascending to
heaven. Those men that, in their conduct, always shut their eyes against
association with other people's spouses, that are masters of their
senses, and that are devoted to righteous conduct, succeed in ascending
to heaven. Even this is the path, created by the gods, that the righteous
should follow. This is the path, freed from passion and aversion, laid
down for the righteous to follow. Those men who are devoted to their own
spouses and who seek them only in their seasons, and who turn themselves
away from indulgence in sexual pleasure, succeed in ascending to Heaven
Conduct marked by charity and penances, and characterised by
righteousness of deeds and purity of both body and heart, should be
followed by those that are wise for the sake of adding to their merit or
for earning their means of subsistence. Those who wish to ascend to
Heaven should follow in this track and not in any other.'

"Uma said, 'Tell me, O illustrious deity, O sinless lord of all
creatures, what are those words by which one becomes enchained and what
are those words by uttering which one may be freed from one's bonds.'

"Maheswara said, 'Those men who never tell lies for either themselves or
for others, or in jest or for exciting laughter, succeed in ascending to
Heaven. They who never tell lies for earning their subsistence or for
earning merit or through mere caprice, succeed in ascending to Heaven.
They who utter words that are smooth and sweet and faultless, and who
welcome all whom they meet with sincerity, succeed in ascending to
Heaven. They who never utter words that are harsh and bitter and cruel.
and who are free from deceitfulness and evil of every kind, succeed in
ascending to Heaven. Those men who never utter words that are fraught
with deceit or that cause breach of understanding between friends, and
who always speak what is true and what promotes good feelings, succeed in
ascending to Heaven. Those men who avoid harsh speeches and abstain from
quarrels with others, who are impartial in their behaviour to all
creatures, and who have subjugated their souls, succeed in ascending to
Heaven. They who abstain from evil speech or sinful conversation, who
avoid such speeches as are disagreeable, and who utter only such words as
are auspicious and agreeable, succeed in ascending to Heaven. They who
never utter, under anger, such words as tear the hearts of other people,
and who, even when under the influence of wrath, speak words that are
peaceful and agreeable, succeed in ascending to Heaven. The religion, O
goddess, appertaining to speech, should always be followed by men. It is
auspicious and characterised by truth. They that are possessed of wisdom
should always avoid untruth.'

"Uma said, 'Do thou tell me, O god of gods, O wielder of Pinaka, O thou
that art highly blessed, what those mental acts or thoughts are by which
a person may be enchained.'

"Maheswara said, 'Endued with merit that arises from mental acts, O
goddess, one ascends to Heaven. Listen to me, O auspicious one, as I
recite to thee what those acts are. Listen to me, O thou of sweet face,
how also a mind of ill-regulated features becomes enchained by
ill-regulated or evil thoughts. Those men who do not seek even mentally,
to take what belongs to others even when they see it lying in a lone
forest, succeed in ascending to Heaven. Those men who care not to
appropriate what belongs to others even when they see it lying in a house
or a village that has been deserted, ascend to Heaven. Those men that do
not seek, even mentally, to associate with the wedded spouses of others
even when they behold them in deserted places and under the influence of
desire, succeed in ascending to Heaven. Those men who, meeting with
friends or foes, behave in the same friendly way towards all, succeed in
ascending to Heaven. Those men that are possessed of learning and
compassion, that are pure in body and mind, that are firm in their
adherence to truth, and that are contented with what belongs to them,
succeed in ascending to Heaven. Those men that do not bear ill-will to
any creature, that do not stand in need of labour for their subsistence,
that bear friendly hearts towards all beings, and that entertain
compassion towards all, succeed in ascending to Heaven. Those men that
are endued with faith, that have compassion, that are holy, that seek the
company of holy men, and that are conversant with the distinctions
between right and wrong, succeed in ascending to Heaven. Those men, O
goddess, that are conversant with what the consequences are of good and
bad deeds, succeed in ascending to Heaven. Those men that are just in all
their dealings, that are endued with all desirable accomplishments, that
are devoted to the deities and the Brahmanas, and that are endued with
perseverance in the doing of good acts, succeed in ascending to Heaven.
All these men, O goddess, succeed in ascending to Heaven through the
meritorious consequences of their deeds. What else dost thou wish to
hear?'

"Uma said, 'I have a great doubt, O Maheswara, on a subject connected
with human beings. It behoveth thee to explain it to me carefully. By
what acts does a man succeed, O puissant deity, in acquiring a long life?
By what penances also does one acquire a long life? By what acts does one
become shortlived on earth? O thou that art perfectly stainless, it
behoveth thee to tell me what the consequences are of acts (in the matter
of bestowing a long or a short life on the doer). Some are seen to be
possessed of great good fortune and some weighted with misfortune. Some
are of noble birth while others of ignoble birth. Some are of such
repulsive features as if they are made of wood, while others are of very
agreeable features at even the first sight. Some appear to be destitute
of wisdom while others are possessed of it. Some, again, are seen endued
with high intelligence and wisdom, enlightened by knowledge and science.
Some have to endure little pain, while others there are that are weighted
with heavy calamities. Even such diverse sights are seen with respect to
men. It behoveth thee, O illustrious one, to tell me the reason of all
this.'

"The god of gods said, 'Verily, O goddess, I shall discourse to thee on
the manifestation of the fruits of acts. It is by the rules of that
manifestation that all human beings in this world enjoy or endure the
consequences of their acts. That man who assumes a fierce aspect for the
purpose of taking the lives of other creatures, who arms himself with
stout sticks for injuring other creatures, who is seen with uplifted
weapons, who slays living creatures, who is destitute of compassion, who
always causes agitation to living beings, who refuses to grant protection
to even worms and ants, who is endued with cruelty,--one who is such, O
goddess, sinks in Hell. One who is endued with an opposite disposition
and who is righteous in acts, is born as a handsome man. The man who is
endued with cruelty, goes to Hell, while he that is endued with
compassion ascends to Heaven. The man who goes to Hell has to endure
excruciating misery. One who, having sunk in Hell, rises therefrom, take
birth as a man endued with short life. That man who is addicted to
slaughter and injury, O goddess, becomes, through his sinful deeds,
liable to destruction. Such a person becomes disagreeable to all
creatures and endued with a short life. That man who belongs to what is
called the White class, who abstains from the slaughter of living
creatures, who has thrown away all weapons, who never inflicts any
chastisement on any body, who never injures any creatures, who never
causes any body to slay creatures for him, who never slays or strikes
even when struck or attempted to be slain, who never sanctions or
approves an act of slaughter, who is endued with compassion towards all
creatures, who behaves towards others as towards his own self,--such a
superior man, O goddess, succeeds in attaining to the status of a deity.
Filled with joy, such a man enjoys diverse kinds of luxurious articles.
If such a person ever takes birth in the world of men, he becomes endued
with longevity and enjoys great happiness. Even this is the way of those
that are of righteous conduct and righteous deeds and that are blessed
with longevity, the way that was indicated by the Self-born Brahman
himself and that is characterised by abstention from the slaughter of
living creatures.'"



SECTION CXLV

"Uma said, 'By what disposition, what conduct, what acts, and what gifts,
does a man succeed in attaining to Heaven?'

"Maheswara said, 'He who is endued with a liberal disposition, who
honours Brahmanas and treats them with hospitality, who makes gifts of
food and drink and robes and other articles of enjoyment unto the
destitute, the blind, and the distressed, who makes gifts of houses,
erects halls (for use of the public), digs wells, constructs shelters
whence pure and cool water is distributed (during the hot months unto
thirsty travellers), excavates tanks, makes arrangements for the free
distribution of gifts every day, gives to all seekers what each solicits,
who makes gifts of seats and beds and conveyances, wealth, jewels and
gems, houses, all kinds of corn, kine, fields, and women,--verily, he who
always makes these gifts with a cheerful heart, becomes a denizen, O
goddess, of Heaven. He resides there for a long period, enjoying diverse
kinds of superior articles. Passing his time happily in the company of
the Apsaras, he sports in the woods of Nandana and other delightful
regions. After the exhaustion of his merits he falls down from Heaven and
takes birth in the order of humanity, in a family, O goddess, that is
possessed of wealth in abundance and that has a large command of every
article of enjoyments. In that life he becomes endued with all articles
for gratifying his wishes and appetites. Indeed, blessed with the
possession of such articles, he becomes endued with affluence and a
well-filled treasury. The self-born Brahman himself declared it in days
of old that it is even such persons, O goddess, that become highly
blessed and possessed of liberal dispositions and agreeable features.
There are others, O goddess, that are incapable of making gifts. Endued
with small understandings, they cannot make gifts even when solicited by
Brahmanas and possessed of abundant wealth. Beholding the destitute, the
blind, the distressed, and mendicants, and even guests arrived at their
abodes, those persons, always filled with the desire of gratifying the
organ of taste, turn away, even when expressly solicited by them. They
never make gifts of wealth or robes, or viands, or gold, or kine, or any
kind of food. Those men who are disinclined to relieve the distress of
others, who are full of cupidity, who have no faith in the scriptures,
and who never make gifts,--verily, these men of little understanding, O
goddess, have to sink in Hell. In course of time, when their sufferings
in Hell come to an end, they take birth in the order of humanity, in
families that are entirely destitute of wealth. Always suffering from
hunger and thirst, excluded from all decent society, hopeless of ever
enjoying good things, they lead lives of great wretchedness. Born in
families that are destitute of all articles of enjoyment, these men never
succeed in enjoying the good things of the world. Indeed, O goddess, it
is through their acts that persons become wretched and poor. There are
others who are full of arrogance and pride caused by the possession of
riches. Those senseless wretches never offer seats to those that deserve
such an offer. Endued with little understandings they do not give way to
them that deserve such an honour. [575] Nor do they give water for washing
the feet to persons unto whom it should be given. Indeed, they do not
honour, agreeably to the ordinance, with gifts of the Arghya, such
persons as deserve to be honoured therewith. They do not offer water for
washing the mouth unto such as deserve to have that honour. They do not
treat their very preceptors, when the latter arrive at their houses, in
the manner in which preceptors should be treated. Living in cupidity and
arrogance, they refuse to treat their seniors and aged men with love and
affection, even insulting those that deserve to be honoured and asserting
their superiority over them without showing reverence and humility. Such
men, O goddess, sink in Hell. When their sufferings come to an end after
a long course of years, they rise from Hell, and take birth in the order
of humanity, in low and wretched families. Indeed. they who humiliate
their preceptors and seniors, have to take their birth in such castes as
those of Swapakas and Pukkasas who are exceedingly vile and bereft of
intelligence. He who is not arrogant or filled with pride, who is a
worshipper of the deities and Brahmanas, who enjoys the respect of the
world, who bows to every one that deserves his reverence, who utters
smooth and sweet words, who benefits persons of all orders, who is always
devoted to the good of all beings, who does not feel aversion for
anybody, who is sweet-tongued, who is an utterer of agreeable and cooling
words, who gives way to one that deserves to have way, who adores his
preceptors in the manner in which preceptors deserve to be adored, who
welcomes all creatures with proper courtesy, who does not hear ill will
towards any creature, who lives, worshipping seniors and guests with such
honours as they deserve, who is ever bent upon securing as many guests as
possible, and who worships all who honour his house with their presence,
succeeds, O goddess, in ascending to Heaven. Upon the exhaustion of his
merit, he takes birth in the order of humanity in a high and respectable
family. In that life he becomes possessed of all articles of enjoyment in
abundance and jewels and gems and every kind of wealth in profusion. He
gives unto deserving persons what they deserve. He becomes devoted to the
observance of every duty and every act of righteousness. Honoured by all
creatures and receiving their reverence, he obtains the fruits of his own
acts. Even such a person acquires a high lineage and birth in this world.
This that I have recited to thee was said by the Ordainer (Brahman)
himself in days of old. That man who is fierce in conduct, who inspires
terror in all creatures, who injures other beings with hands or feet or
cords or sticks, or brick-bats or clods of hard clay, or other means of
wounding and paining, O beautiful lady, who practises diverse kinds of
deceit for slaying living creatures or vexing them, who pursues animals
in the chase and causes them to tremble in fear,--verily, that man, who
conducts himself in this way, is certain to sink in Hell. If in course of
time he takes birth in the order of humanity, he is obliged to be born in
a low and wretched race or family that is afflicted with impediments of
every kind on every side. He becomes an object of aversion to all the
world. Wretched among men, he becomes so through the consequence of his
own acts. Another, who is possessed of compassion, casts his eye on all
creatures. Endued with a friendly vision, behaving towards all creatures
as if he were their father, divested of every hostile feeling, with all
his passions under complete control, he never vexes any creature and
never inspires them with fear by means of his hands or feet which are
always under his control. He inspires the confidence of all beings. He
never afflicts any creature with either cords or clubs or brick-bats or
clods of hard earth or weapons of any kind. His deeds are never fierce or
cruel, and he is full of kindness. One who is endued with such practices
and conduct certainly ascend to Heaven. There he lives like a god in a
celestial mansion abounding with every comfort. If, upon the exhaustion
of his merit, he has to take birth in the order of humanity, he becomes
born as a man that has not to fight with difficulties of any kind or to
encounter any fear. Indeed, he enjoys great happiness. Possessed of
felicity, without the obligation of undergoing distressing labour for his
subsistence, he lives freed from every kind of anxiety. Even this, O
goddess, is the path of the righteous. In it there are no impediments or
afflictions.'

"Uma said, 'In the world some men are seen well-versed in inferences and
the premises leading to them. Indeed, they are possessed of science and
knowledge, have large progeny, and are endued with learning and wisdom.
Others, O god, are destitute of wisdom, science, and knowledge, and are
characterised by folly. By what particular acts does a person become
possessed of wisdom? By what acts, again, does one become possessed of
little wisdom and distorted vision? Do thou dispel this doubt of mine, O
thou that art the foremost of all beings conversant with duties. Others
there are, O god, that are blind from the moment of their birth. Others
there are that are diseased and afflicted and impotent. Do thou, O god,
tell me the reason of this.'

"Maheswara said, 'Those men that always enquire, about what is for their
benefit and what is to their detriment, Brahmanas learned in the Vedas,
crowned with success, and conversant with all duties, that avoid all
kinds of evil deeds and achieve only such deeds as are good, succeed in
ascending to Heaven after departing from this world and enjoy great
happiness as long as they live here. Indeed, upon the exhaustion of their
merit when they take birth in the order of humanity, they become born as
men possessed of great intelligence. Every kind of felicity and
auspiciousness becomes theirs in consequence of that intelligence with
which they are born. Those men of foolish understandings who cast wicked
eyes upon the wedded spouses of other men, become cursed with congenital
blindness in consequence of that sinfulness of theirs. Those men who,
impelled by desire in their hearts, cast their eyes on naked women, those
men of wicked deeds take birth in this world to pass their whole lives in
one continuous disease. Those men of foolish and wicked deeds who indulge
in sexual congress with women of orders different from their own,--those
men of little wisdom,--have to take birth in their next lives as persons
destitute of virility. Those men who cause animals to be slain, and those
who violate the beds of their preceptors, and those who indulge
promiscuously in sexual congress, have to take birth in their next lives
as persons destitute of the virile power.'

"Uma said, 'What acts, O foremost of the deities, are faulty, and what
acts are faultless? What, indeed, are those acts by doing which a man
succeeds in attaining to what is for your highest good?'

"Maheswara said, 'That man who is desirous of ascertaining what is
righteousness, and who wishes to acquire prominent virtues and
accomplishments, and who always puts questions to the Brahmanas with a
view to find out the path that leads to his highest good, succeed in
ascending to Heaven. If (after exhaustion of his merit) he takes birth in
the order of humanity, he becomes endued with intelligence and memory and
great wisdom. This, O goddess, is the line of conduct that the righteous
are to follow and that is fraught with great benefit. I have told thee of
it for the good of human beings.'

"Uma said, 'There are men who hate righteousness and who are possessed of
little understanding. They never wish to approach Brahmanas conversant
with the Vedas. There are others who are observant of vows and who are
devoted to the duty of performing Sraddhas. Others, again, are destitute
of all vows. They are unmindful of observance and are like Rakshasas in
conduct. Some there are who are devoted to the performance of sacrifices
and some who are unmindful of the Homa. Through the consequences of what
acts do men become possessed of These different natures?'

"Maheswara said, 'Through the Vedas, the limits have been assigned of all
the acts of human beings. Those men that conduct themselves according to
the authority of the Vedas, are seen (in their next lives) to become
devoted to the observance of vows. Those men, however, who having become
subject to the sway of folly accept unrighteousness for its reverse,
become destitute of vows, transgress all restraints, and come to be
regarded as Brahmarakshasas. Indeed, it is these men that become
unmindful of the Homa, that never utter the Vashat and other sacred
Mantras, and that come to be regarded as the lowest and vilest of men
Thus, O goddess, have I explained to thee the entire ocean of duties in
respect of human beings for the sake of removing thy doubts, not omitting
the sins of which they become guilty.'"



SECTION CXLVI

"Narada said, 'Having said these words, the puissant Mahadeva himself
became desirous of hearing (instead of talking), and with that view he
questioned his dear spouse who was seated by his side and she was fully
inclined to act up to his desire.'

"Mahadeva said, 'Thou, O goddess, art conversant with what is Supreme and
what is not. [576] Thou art acquainted with all duties, O thou that lovest
to reside in the retreats of ascetics. Thou art endued with every virtue,
possessed of beautiful eyebrows and hair ending in the fairest curls, O
daughter of Himavat, the king of mountains! Thou art skilled in every
work. Thou art endued with self-restraint and thou lookest impartially
upon all creatures. Divested of the sense of meum, thou art devoted to
the practice of all the duties. O thou of beautiful features, I desire to
ask thee about something. I wish that, asked by me, thou wilt discourse
to me on that topic. Savitri is the chaste wife of Brahma. The chaste
Sachi is the wife of Indra. Dhumrorna is the spouse of Markandeya, and
Riddhi of (king) Vaisravana. Varuna has Gauri for his spouse, and Surya
has Suvarchala. Rohini is the chaste wife of Sasin, and Swaha of
Vibhavasu. Kasyapa has Aditi. All these regard their husbands as their
gods. Thou hast, O goddess, conversed and associated with all of them
every day. It is for this reason, O thou that art conversant with every
duty, that I desire to question thee about the duties of women, O thou
whose words are always consistent with righteousness. I desire to hear
thee discourse on that subject from the beginning. Thou practisest all
the duties of righteousness with me. Thy conduct is exactly like mine,
and the vows thou observest are the same that are observed by me. Thy
puissance and energy are equal to mine, and thou hast undergone the
austerest penances. The subject, when discoursed upon by thee, will
become endued with great merit. Indeed, that discourse will then become
authoritative in the world. Women, in especial, are the highest refuge of
women. O thou of beautiful hips, among human beings that course of
conduct which thou wilt lay down will be followed from generation to
generation. [577] Half of my body is made up of half thy body. Thou art
always engaged in doing the work of the deities, and it is thou that art
the cause of the peopling of the earth, O auspicious lady, all the
eternal duties of women are well-known to thee. Do thou, therefore, tell
me in detail what are the duties of thy sex.'

"Uma said, 'O holy one, O lord of all created things, O source of all
that is past, present, and future, it is through thy grace that the words
I am uttering are taking their rise in my mind. All these Rivers (that
are of my sex), O god of gods, endued with the waters of all the Tirthas,
are approaching thy presence for enabling thee to perform thy ablutions
in them. [578] After consulting them I shall discourse on the topic named,
in due order. That person who, though competent, is still free from
egotism, is rightly called a Purusha. [579] As regards woman, O lord of
all beings, she follows persons of her sex. By consulting these foremost
of Rivers, they will be honoured by me. The sacred Saraswati is the
foremost river of all rivers. She courses towards the ocean and is truly
the first of all streams. Vipasa also here, and Vitasta, and
Chandrabhaga, and Iravati, and Satadru, and the river Devika, and
Kausiki, and Gomati. [580] and this celestial River who has in her all the
sacred Tirthas, viz., the goddess Ganga, who having her rise in Heaven
hath descended on the Earth and is regarded as the foremost of all
streams; Having said this, the spouse of that god of gods, that foremost
of all righteous persons, smilingly addressed all those Rivers of her
sex. Indeed, the spouse of the great god, devoted to the performance of
all duties, questioned those individuals of her sex about the duties of
women. Verily, those foremost of rivers having Ganga for their first are
all conversant with the duties of women.'

"Uma said, 'The illustrious god has asked a question relating to the
duties of women. I desire to answer Sankara after having consulted with
you. I do not see any branch of knowledge on Earth or Heaven that is
capable of being mastered by any unaided individual. Ye rivers that run
towards the ocean, it is for this that I seek your opinions! It was in
this way that those foremost of Rivers, all of whom were auspicious and
highly sacred, were questioned by Siva's spouse. Then the celestial River
Ganga, who worshipped the daughter of the prince of mountains in return,
was selected for answering the question. Verily, she of sweet smiles is
held as swelling with diverse kinds of understanding and well-conversant
with the duties of women. The sacred goddess, capable of dispelling all
fear of sin, possessed of humility in consequence of her intelligence,
well acquainted with all duties, and enriched with an intelligence
exceedingly comprehensive, sweetly smiling, uttered these, words, 'O
goddess, thou art always devoted to the due performance of all duties.
Thou hast favoured me highly by thus questioning me! O sinless one, thou
art honoured by the entire universe, yet thou askest me that am but a
river. That person who, though himself competent (to discourse on a
topic) yet asks another, or who pays a graceful tribute to another,
certainly deserves, I think, to be regarded as righteous-souled. Verily,
such a person deserves to be called learned and wise. That person never
falls into disgrace who asks such speakers as are endued with knowledge
and science and as are well-conversant with premises and inferences. A
proud man, even when enriched with intelligence, by speaking in the midst
of an assembly otherwise (that is, by relying upon his own powers alone
and without reference to or consultation with others), finds himself
uttering only words of weak import. Thou art possessed of spiritual
insight, Thou art the foremost of all denizens in Heaven. Thou hast taken
thy rise accompanied by diverse kinds of excellent merit. Thou, O
goddess, art fully competent to discourse on the duties of women! In this
way, the goddess Uma was worshipped by Ganga and honoured with the
ascription of many high merits. The beautiful, goddess, thus praised,
then began to discourse upon all the duties of women in full.'

"Uma said, 'I shall, according to the ordinance, discourse on the subject
of women's duties as far as they are known to me. Do ye all listen with
concentrated attention! The duties of women arise as created at the
outset by kinsmen in the rites of wedding. Indeed, a woman becomes, in
the presence of the nuptial fire, the associate of her lord in the
performance of all righteous deeds. [581] Possessed of a good disposition,
endued with sweet speech, sweet conduct, and sweet features, and always
looking at the face of her husband and deriving as much joy from it as
she does from looking at the face of her child, that chaste woman who
regulates her acts by observing the prescribed restraints, comes to be
regarded as truly righteous in her conduct. Listening (with reverence) to
the duties of wedded life (as expounded in the scriptures), and
accomplishing all those auspicious, duties, that woman who regards
righteousness as the foremost of all objects of pursuit, who observes the
same vows as those that are observed by her husband, who adorned with
chastity, looks upon her spouse as a god, who waits upon and serves him
as if he is a god, who surrenders her own will completely to that of her
lord, who is cheerful, who observes excellent vows, who is endued with
good features, and whose heart is completely devoted to her husband so
much that she never thinks even of any other man, is regarded as truly
righteous in conduct. That wife who, even when addressed harshly and
looked upon with angry eyes by her lord, presents a cheerful aspect to
him, is said to be truly devoted to her husband. She who does not cast
her eyes upon the Moon or the Sun or a tree that has a masculine name,
who is adored by her husband and who is possessed of beautiful features,
is regarded as truly righteous. That woman who treats her husband with
the affection which she shows towards her child, even when he (the
husband) happens to be poor or diseased or weak or worn out with the toil
of travelling, is regarded as truly righteous in her conduct. That woman
who is endued with self-control, who has given birth to children, who
serves her husband with devotion, and whose whole heart is devoted to
him, is regarded as truly righteous in her conduct. That woman who waits
upon and serves her lord with a cheerful heart, who is always cheerful of
heart, and who is possessed of humility, is regarded as truly righteous
in her conduct. That woman who always supports her kinsmen and relatives
by giving them food, and whose relish in gratifying her desires or for
articles of enjoyment, or for the affluence of which she is possessed, or
for the happiness with which she is surrounded, falls short of her relish
for her husband, is regarded as truly righteous in her conduct. That
woman who always takes a pleasure in rising at early down, who is devoted
to the discharge of all household duties, who always keeps her house
clean, who rubs her house daily with cowdung, who always attends to the
domestic fire (for pouring libations upon it), who never neglects to make
offerings of flowers and other articles to the deities, who with her
husband gratifies the deities and guests and all servants and dependants
of the family with that share of food which is theirs by the ordinances,
and who always takes, according to the ordinance, for herself, what food
remains in the house after the needs have been met of gods and guests and
servants, and who gratifies all people who come in contact with her
family and feed them to their fill, succeeds in acquiring great merit.
That woman who is endued with accomplishments, who gratifies the feet of
her father-in-law and mother-in-law, and who is always devoted to her
father and mother, is regarded as possessed of ascetic wealth. That woman
who supports with food Brahmanas that are weak and helpless, that are
distressed or blind or destitute, comes to be regarded as entitled to
share the merit of her husband. That woman who always observes, with a
light heart vows that are difficult of observance, whose heart is devoted
to her lord, and who always seeks good of her lord, is regarded as
entitled to share the merits of her husband. Devotion to her lord is
woman's merit; it is her penance; it is her eternal Heaven. Merit,
penances, and Heaven become hers who looks upon her husband as her all in
all, and who, endued with chastity, seeks to devote herself to her lord
in all things. The husband is the god which women have. The husband is
their friend, The husband is their high refuge. Women have no refuge that
can compare with their husbands, and no god that can compare with him.
The husband's grace and Heaven, are equal in the estimation of a woman;
or, if unequal, the inequality is very trivial. O Maheswara, I do not
desire Heaven itself if thou are not satisfied with me. If the husband
that is poor, or diseased or distressed or fallen among foes, or
afflicted by a Brahmana's curse, were to command the wife to accomplish
anything that is improper or unrighteous or that may lead to destruction
of life itself, the wife should, without any hesitation, accomplish it,
guided by the code whose propriety is sanctioned by the law of Distress.
I have thus, O god, expounded, at thy command, what the duties of women
are, Verily, that woman who conducts herself in this way becomes entitled
to a share of the merits won by her husband,'

"Narada continued, 'Thus addressed, the great god applauded the daughter
of the prince of mountains and then dismissed all persons that had
assembled there, together with all his own attendants. The diverse tribes
of ghostly beings, as also all the embodied Rivers, and the Gandharvas
and Apsaras, all bowed their heads unto Mahadeva and departed for
returning to the places whence they had come."



SECTION CXLVII

"The Rishis said, 'O wielder of Pinaka, O tearer of the eyes of Bhaga, O
thou that art worshipped by all the universe, we desire to hear the glory
of Vasudeva.'

"Maheswara said, 'Hari is superior to the Grandsire himself. He is the
Eternal Purusha. Otherwise called Krishna, he is endued with the
splendour of gold, and shines with effulgence like a second sun.
Possessed of ten arms, he is endued with great energy, and is the slayer
of the foes of the gods. Having a whorl on his breast, he has curly locks
of hair on his head. He is worshipped by all the deities. Brahman has
risen from his abdomen. I have sprung from his head, All the luminaries
in the firmament have sprung from his hair. From the bristles on his body
have sprung all the gods and Asuras. From his body have sprung the Rishis
as also all the eternal worlds. He is the veritable abode of the
Grandsire and the abode of all the gods besides. He is the Creator of
this whole Earth, and He is the Lord of the three worlds He is also the
Destroyer of all creatures mobile and immobile. He is verily the foremost
of all the deities. He is their master. He is the chastiser of all foes.
He is possessed of omniscience. He exists in everything. He is capable of
going everywhere. He is of universal extent (pervading as he does
everything). He is the Supreme Soul. He is the urger of all the senses.
He covers the universe. He is the Supreme Lord. There is nothing in the
three worlds that is superior to him. He is Eternal. He is the slayer of
Madhu, and is otherwise called Govinda. The giver of honours, He will
cause all the kings of Earth to be slain in battle, for achieving the
purposes of the deities, taking birth in a human form. The deities,
abandoned by Him, are unable to accomplish their purposes on earth.
Without obtaining him as their leader they cannot do anything. He is the
leader of all creatures and is adored by all the gods [582]. Within the
abdomen of this Master of the gods who is ever devoted to the
accomplishment of their purposes, of this one who is identical with
Brahma and who is always the refuge of the regenerate Rishis, resides
Brahma (the Grandsire). Indeed, the latter dwells happily in Hari's body
which is the abode. I myself, that am called Sarva, also reside happily
in that happy abode of mine. All the deities too reside in happiness in
His body. Endued with great effulgence, he has eyes that resemble the
petals of the lotus. Sri dwells within Him and He dwells always
associated with her. The bow called Saranga and the discus (called
Sudarsana) are his weapons, together with a sword. He has the enemy of
the snakes (viz., Garuda) sitting on his standard. He is distinguished by
excellent conduct, by purity (of both body and mind), by self-restraint,
by prowess, by energy, by the handsomest form, by tallness and
well-proportioned limbs, by patience, by sincerity, by affluence, by
compassion, by excellence of form, and by might. He shines, endued with
all celestial weapons of wonderful form and make. He has Yoga for his
illusion. He is possessed of a thousand eyes. He is free from every stain
or fault. He is high-minded. He is endued with heroism. He is an object
of pride with all his friends. He is dear to all his kinsmen and
relatives and they are dear to him. He is endued with forgiveness. He is
free from pride or egotism. He is devoted to the Brahmanas and is their
leader. He dispels the fears of all persons afflicted with fear. He
enhances the joys of all his friends. He is the refuge of all creatures.
He is ever engaged in protecting and cherishing the distressed. Possessed
of a thorough acquaintance with all the scriptures, and every kind of
affluence, He is worshipped by all beings. Con-versant with all duties,
He is a great benefactor of even enemies when they seek His protection.
Conversant with policy and endued with policy, He is an utterer of Brahma
and has all His senses under perfect control. For doing good to the
deities, Govinda will take birth in the race of the high-souled Manu.
Verily, endued with high intelligence, He will take birth in the
auspicious and righteous race of that Prajapati. Manu will have a son of
the name of Anga. After Anga will come Antardhaman. From Antardhaman will
spring Havirdhaman, that lord of all creatures, free from every stain.
Havirdhaman will have an illustrious son of the name of Rachinavarhi. He
will have ten sons having Prachetas for their first. Prachetas will have
a son named Daksha who will be regarded as a Prajapati. Daksha will beget
a daughter who will be named Dakshayani. From Dakshayani will spring
Aditya, and from Aditya will spring Manu. From Manu will spring a
daughter named Ila and a son to be named Sudyumna. Ila will have Vudha
for her husband, and from Vudha will spring Pururavas. From Pururavas
will spring Ayu. From Ayu will spring Nahusha, and Nahusha will beget a
son named Yayati. From Yayati will spring a mighty son of the name of
Yadu, Yadu will beget Kroshtri. Kroshtri will beget a mighty son to be
named Vrijinivat. From Vrijinivat will spring Ushadgu the unvanquished.
Ushadgu will beget a son of the name of Chitraratha. Chitraratha will
have a younger son of the name of Sura. Indeed, in the race of these
mighty men, of energy celebrated over all the world, possessed of
excellent conduct and diverse accomplishments, devoted to the performance
of sacrifices and pure in behaviour,--in the pure race honoured by the
Brahmanas, Sura will take his birth. He will be a foremost Kshatriya,
endued with great energy, and possessed of great fame. Sura, that giver
of honours, will beget a son, the spreader of his race, of the name of
Vasudeva, otherwise called Anakadundhuvi. Vasudeva will have a son of the
name of Vasudeva. He will have four hands. He will be exceedingly
liberal, and will honour the Brahmanas greatly. Identical with Brahma, he
will like and love the Brahmanas, and the Brahmanas will like and love
him, that scion of Yadu's race will liberate many kings immured in the
prison of the ruler of the Magadhas, after vanquishing that ruler named
Jarasandha in his capital buried among mountains. Endued with great
energy, he will be rich with the jewels and gems of all the rulers of the
earth. Indeed, in energy he will be unrivalled on earth, possessed of
great prowess, he will be the king of all kings of the earth. Foremost
among all the Surasenas, the puissant one, residing at Dwaraka, will rule
and protect the whole earth after vanquishing all her lords, conversant
as he will be with the science of polity. Assembling together, do ye all
adore Him, as ye adore the Eternal Brahman, with speech, floral wreaths,
and excellent incense and perfumes. He who wishes to see me or the
Grandsire Brahma should first see the illustrious Vasudeva of great
puissance, If He is seen I am seen, as also the Grandsire Brahman, that
foremost of all the gods. In this I do not deem there is any difference.
Know this, ye Rishis of ascetic wealth! That person with whom the
lotus-eyed Vasudeva becomes gratified, all the deities with Brahma
amongst them will also become gratified with. That man who will seek the
protection of Kesava will succeed in earning great achievements and
victory and Heaven. He will be an instructor in religion and duties, and
will earn, great religious merit. All persons conversant with religion
and duties should, with great alacrity, bow down unto that Lord of all
the gods. By adoring that puissant one, one will acquire great merit.
Endued with great energy, that god, with the desire of benefiting all
creatures, created millions of Rishis for the sake of righteousness.
Those millions of Rishis, thus created by that great Ordainer are no
residing on the mountains of Gandhamadana, headed by Sanatkumara and
engaged in the observance of penances. Hence, ye foremost of regenerate
ones, that foremost of all eloquent persons, the righteous Vasudeva
should be adored by all. The illustrious Hari, the puissant Narayana, is
verily, the foremost of all beings in Heaven. Adored, he adores, and
honoured he honours; unto them that make offerings to him, he makes
offerings in return. Worshipped, he worships in return, if seen always,
he sees the seers always. If one seeks His refuge and protection, He
seeks the seeker as his refuge in return. Ye foremost of all righteous
ones, if adored and worshipped, He adores and worships in return. Even
this is the high practice of the faultless Vishnu. Even this is the vow
that is practised by all righteous people, of that first of all deities,
that puissant Lord of all creatures. He is always worshipped in the
world. Verily, that Eternal Being is worshipped by even the deities.
Those persons that are devoted to Him with the steadiness of a vow become
liberated from calamity and fear in proportion to his devotion. The
regenerate ones should always worship Him in thought, word, and deed. The
son of Devaki should be seen by them with reverence and in order to see
Him with reverence they should address themselves to the performance of
penances. Ye foremost of ascetics, even this is the path that I show unto
you. By beholding Him, ye will have behold all the foremost of deities, I
too bow my head in reverence unto that Lord of the universe, that
Grandsire of all the worlds, that mighty and vast boar. By beholding Him
one beholds the Trinity. Ourselves, i.e., all the deities, reside in Him.
He will have an elder brother who will become known over all the world as
Vala. Having a plough for his weapon, in form he will look like a white
hill. In fact, he will be endued with might capable of uplifting the
whole earth. Upon the car of that divine person a tall palmyra,
three-headed and made of gold, will form his proud standard. The head of
that mighty-armed hero, that Lord of all the worlds, will be shaded by
many high-souled snakes of vast bodies. All weapons of attack and defence
will also come to him as soon as he will think of them. He is called
Ananta (Infinite) Verily, that illustrious one is identical with the
immutable Hari. Once on a time the mighty Garuda, the son of Kasyapa, was
addressed by the deities in these words, 'Do thou, O puissant one, see if
this one has any end!' Though possessed of great energy and might,
Garuda, however, failed to find out the end of this illustrious one who
is identical with the Supreme Soul. Supporting the whole earth on his
head, he resides in the nether regions. He roves through the universe as
Sesha, filled with great joy. He is Vishnu, He is the illustrious Ananta.
He is the supporter of the earth. He that is Rama is Hrishikesa. He that
is Achyuta is Ananta, the bearer of the earth. Both of those foremost of
all creatures are celestial and endued with celestial prowess. One of
them is armed with the discus and the other with the plough. They deserve
every honour and should be seen, I have, through my kindness for you,
have thus declared to you the nature of Vasudeva. Even this, ye ascetics
possessed of wealth of penances, is Righteousness, I have declared all
this to you so that ye may, with reverence and care, worship Krishna,
that foremost one of Yadu's race."



SECTION CXLVIII

"Narada said, 'At the conclusion of Mahadeva's speech, loud roars were
heard in the firmament. Thunders bellowed, with flashes of lightening.
The welkin was enveloped with blue and thick clouds. The deity of the
clouds then poured pure water like to what he does in the season of
rains. A thick darkness set in. The points of the compass could no longer
be distinguished. Then on that delightful, sacred, and eternal breast of
that celestial mountain, the assembled Rishis no longer saw the multitude
of ghostly beings that associate with Mahadeva. Soon, however, the welkin
cleared. Some of the Rishis set out for the sacred waters. Others
returned whence they came. Verily, beholding that wonderful and
inconceivable sight, they became filled with amazement. The discourse too
between Sankara and Uma had been heard by them with the feelings. That
foremost of all Beings, of whom the high-souled Sankara spoke to us on
that mountain, art Thou. Verily, thou art identical with Eternal Brahma.
Some time also Mahadeva burnt Himavat with his energy. Thou too hast
shown us a similar sight of wonder. Indeed, we have been put in
remembrance of that fact by what we have witnessed today. O mighty-armed
Janardana, I have thus, O puissant one, recited to thee the glory of that
god of gods, viz., him that is called Kapardin or Girisa!'

"Bhishma continued, 'Thus addressed by those denizens of ascetic
retreats, Krishna, the delighter of Devaki paid due honours unto all
those Rishis. Filled with delight, those Rishis once more addressed
Krishna, saying, 'O slayer of Madhu, do Thou repeatedly show Thyself to
us at all times! O puissant one, Heaven itself cannot rejoice us so much
as a right of Thyself Everything that was said by the illustrious Bhava
(regarding Thyself) is true. O crusher of foes, we have told Thee all
about that mystery. Thou art Thyself conversant with the truth of every
topic. Since, however, asked by us, it pleased Thee to ask us in return,
we have, for that reason, recited everything (about the discourse of
Bhava with Uma) to Thee for only pleasing Thee. There is nothing in the
three worlds that is unknown to Thee. Thou art fully conversant with the
birth and origin of all things, indeed, with everything that operates as
a cause (for the production of other objects). In consequence of the
lightness of our character, we are unable to bear (within ourselves the
knowledge of) any mystery (without disclosing it). [583] Indeed, in Thy
presence, O puissant one, we indulge in incoherences from the lightness
of our hearts. There is no wonderful thing that is unknown to Thee!
Whatever is on earth, and whatever is in heaven, all is known to Thee! We
take our leave of Thee, O Krishna, for returning to our respective abodes
Mayst Thou increase in intelligence and prosperity! O sire, Thou wilt
soon get a son like unto Thee or even more distinguished than Thyself. He
will be endued with great energy and splendour. He will achieve great
feats, and become possessed of puissance as great as Thine!' [584]

"Bhishma continued, 'After this, the great Rishis bowed unto that god of
gods, that scion of Yadu's race, that foremost of all Beings. They then
circumambulated Him and taking His leave, departed. As regards Narayana,
who is endued with prosperity and blazing effulgence, He returned to
Dwaraka after having duly observed that vow of His. His spouse Rukmini
conceived, and on the expiration of the tenth month a son was born of
her, possessed of heroism and honoured by all for his highly wonderful
accomplishments. He is identical with that Kama (Desire) which exists in
every creature and which pervades every existent condition. Indeed, he
moves within the hearts of both gods and Asuras. This Krishna is that
foremost of all persons. Even he, endued with the hue of the clouds is
that four-handed Vasudeva. Through affection He has attached himself to
the Pandavas, and you also, ye sons of Pandu, have attached yourselves to
Him. Achievements, Prosperity, Intelligence, and the path that leads to
heaven, are all there where this one, viz., the illustrious Vishnu of
three steps, is. He is the three and thirty gods with Indra at their
head. There is no doubt in this. He is the one Ancient God. He is the
foremost of all gods. He is the refuge of all creatures. He. is without
beginning and without destruction. He is unmanifest. He is the
high-souled slayer of Madhu. Endued with mighty energy, He has taken
birth (among men) for accomplishing the purpose of the gods. Verily, this
Madhava is the expounder of the most difficult truths relating to Profit
or Wealth, and he is also their achiever. O son of Pritha, the victory
thou hast obtained over thy enemies, thy unrivalled achievements, the
dominion thou hast acquired over the whole earth, are all due to thy side
having been taken up by Narayana. The fact of thy having got the
inconceivable Narayana for thy protector and refuge, enabled thee to
become an Adharyu (chief sacrificer) for pouring multitudes of kings as
libations on the blazing fire of battle. This Krishna was thy great
sacrificial ladle resembling the all-destroying fire that appears at the
end of the Yuga. Duryodhana, with his sons, brothers and kinsmen, was
much to be pitied inasmuch as, moved by wrath, he made war with Hari and
the wielder of Gandiva. Many sons of Diti, many foremost of Danavas, of
huge bodies and vast strength, have perished in the fire of Krishna's
discus like insects in a forest conflagration. How incapable then must
human beings be of battling against that Krishna,--human beings who, O
tiger among men, are destitute of strength and might! As regards Jaya, he
is a mighty Yogin resembling the all-destroying Yuga-fire in energy.
Capable of drawing the bow equally with both hands, he is always in the
van of fight. With his energy, O king, he has slain all the troops of
Suyodhana. Listen to me as I tell thee what Mahadeva having the bovine
bull for the device on his standard had recited unto the ascetics on the
breast of the Himavat. His utterances constitute a Purana. The
advancement of greatness, energy, strength, prowess, puissance, humility,
and lineage that are in Arjuna can come up to only a third part of the
measure in which those attributes reside in Krishna. Who is there that
can transcend Krishna in these attributes? Whether that is possible or
not, listen (and judge). There where the illustrious Krishna is, there is
unrivalled Excellence. [585] As regards ourselves, we are persons of
little understanding. Dependent upon the will of others, we are
exceedingly unfortunate. Knowingly we betook ourselves to the eternal
path of death. Thou, however, art devoted to sincerity of conduct. Having
formerly pledged thyself against taking thy kingdom, thou didst not take
it, desirous of maintaining thy pledge. [586] O king, thou makest too much
of the slaughter of thy kinsmen and friends in battle (brought about, as
thou believest, by thyself). Thou shouldst remember, however, O chastiser
of foes, that it is not right to violate a pledge. [587] All those who
have fallen on the field of battle have really been slain by Time.
Verily, all of us have been slain by Time. Time is, indeed, all-powerful.
Thou art fully conversant with the puissance of Time. Afflicted by Time,
it does not behove thee to grieve. Know that Krishna Himself, otherwise
called Hari, is that Time with blood-red eyes and with club in hand. For
these reasons, O son of Kunti, it does not behove thee to grieve for thy
(slain) kinsfolk. Be thou always free, O delighter of the Kurus, from
grief. Thou hast heard of the glory and greatness of Madhava as recited
by me. That is sufficient for enabling a good man to understand Him.
Having heard the words of Vyasa as also of Narada endued with great
intelligence, I have discoursed to thee on the adorableness of Krishna. I
have myself added; from my own knowledge, something to that discourse.
Verily, I have discoursed also on the surpassing puissance of Krishna as
recited by Mahadeva, unto that conclave of Rishis (on the breast of the
Himavat). The discourse too between Maheswara and the daughter of
Himavat, O Bharata, has been recited by me to thee. He who will bear in
mind that discourse when emanating from a foremost person, he who will
listen to it, and he who will recite it (for other people's hearing), is
sure to win what is highly beneficial. That man will find all his wishes
fulfilled. Departing from this world he will ascend to Heaven. There is
no doubt in this. That man who, desirous of obtaining what is beneficial
for himself, should devote himself to Janardana. O king of the Kurus, it
behoves thee also to always bear in mind those incidents of duty and
righteousness which were declared by Maheswara. if thou conduct thyself
according to those precepts, if thou bear the rod of chastisement
rightly, if thou protect thy subjects properly, thou mayst be sure of
attaining to heaven. It behoves thee, O king, to protect thy subjects
always according to the dictates of righteousness. The stout rod of
chastisement which the king bears has been said to be the embodiment of
his righteousness or merit. [588] Hearing this discourse, fraught with
righteousness, between Sankara and Uma, that I have recited in the
presence of this righteous conclave, one should worship with reverence
that god having the bovine bull for the device on his banner. One that
becomes even desirous of listening to that discourse should worship
Mahadeva with reverence. Verily, the person that wishes to obtain what is
beneficial for him, should adore Mahadeva with a pure heart. Even this is
the command of the faultless and high-souled Narada. Even he has
commanded such worship of the great god, O son of Pandu, do thou obey
that command of Narada. O puissant king, even these are the wonderful
incidents that occurred on the sacred breast of the Himavat respecting
Vasudeva and Sthanu, O son of Kunti. Those occurrences flowed from the
very nature of those high-souled deities. Vasudeva, accompanied by the
wielder of Gandiva, practised eternal penances in the retreat of Vadari
for ten thousand years. [589] Verily, Vasudeva and Dhananjaya, both of
eyes like lotus-petals, underwent severe austerities for the duration of
three whole Yugas. I have learnt this from Narada and Vyasa, O king. The
lotus-eyed and mighty-armed Vasudeva, while yet a child (in human form)
achieved the great feat of slaying Kansa for the relief of his kinsmen. I
do not venture, O son of Kunti, to enumerate the feats of this Ancient
and Eternal Being, O Yudhishthira. Without doubt, O son, high and great
benefits will be reaped by thee who ownest that foremost of all persons,
viz., Vasudeva, for thy friend. I grieve for the wicked Duryodhana in
respect of even the next world to which he has gone. It was for him that
the whole earth has been depopulated with her seeds and elephants.
Indeed, through the fault of Duryodhana, of Karna, of Sakuni, and of
Duhsasana numbering the fourth, that the Kurus have perished.

"Vaisampayana continued, 'While that foremost of men, viz., the son of
Ganga, addressed him in this strain, the Kuru king (Yudhishthira)
remained entirely silent in the midst of those high-souled persons (who
had assembled together for listening to the discourses of Bhishma). All
the kings with Dhritarashtra amongst them became filled with wonder upon
hearing the words of the Kuru grandsire. In their minds they worshipped
Krishna and then turned towards him with hands joined in reverence. The
Rishis also with Narada at their head, accepted and applauded the words
of Bhishma and approved of them joyfully. These were the wonderful
discourses recited by Bhishma which Pandu's son (Yudhishthira) with all
his brothers heard with joy. Some time after, when king (Yudhishthira)
saw that Ganga's son who had given away abundant wealth as presents unto
the Brahmanas in the sacrifices performed by him, had rested and become
refreshed, the intelligent king once more asked him as follows.'"



SECTION CXLIX

"Vaisampayana said, 'Having heard all the duties in their entirety and
all those sacred acts and objects that cleanse human beings of their
sins. Yudhishthira once more addressed the son of Santanu in the
following words.'

"Yudhishthira said, "Who may be said to be the one god in the world? Who
may be said to be the one object which is our sole refuge? Who is he by
worshipping whom or hymning whose praises human being would get what is
beneficial? What religion is that which, according to thy judgment, is
the foremost of all religions? What are those Mantras by reciting which a
living creature becomes freed from the bonds of birth and life?'

"Bhishma said, 'One should always, with alacrity and throwing away all
languor, hymn the praises of that Lord of the universe, that god of gods
(viz., Vasudeva), who is Infinite and the foremost of all Beings, by
uttering His thousand names. By always worshipping with reverence and
devotion that immutable Being, by meditating on him, by hymning His
praises and bowing the head unto Him, and by performing sacrifices unto
Him, indeed by always praising Vishnu, who is without beginning and
without end or destruction, who is the Supreme Lord of all the worlds,
and who is the Master and Controller of the universe, one can succeed in
transcending all sorrow. Verily, He is devoted to the Brahmanas,
conversant with all duties and practices, the enhancer of the fame and
achievement of all persons, the master of all the worlds, exceedingly
wonderful, and the prime cause of the origin of all creatures. Even this,
in my judgment, is the foremost religion of all religions, viz., one
should always worship and hymn the praises of the lotus-eyed Vasudeva
with devotion. He is the highest Energy. He is the highest Penance. He is
the highest Brahma. He is the highest refuge. He is the most holy of all
holies, the most auspicious of all auspicious objects. He is the god of
all the gods and He is the immutable father of all creatures. On the
advent of the primal Yuga, all creatures spring from Him. On the
expiration, again of a Yuga, all things disappear in Him. [590] Hear, O
king, the thousand names, possessed of great efficacy in destroying sins,
of that foremost one in all the worlds that Master of the universe, viz.,
Vishnu. All those names derived from His attributes, secret and
well-known, of the high-souled Vasudeva which were sung by Rishis, I
shall recite to thee for the good of all. They are, Om! He that enters
all things, besides Himself, He that covers all things, He unto whom
sacrificial libations are poured, the Lord of the Past, the Present, and
the Future, the Creator (or Destroyer) of all existent things, the
upholder of all existent things, the Existent, the Soul of all, the
Originator of all things (I--IX); of cleansed Soul, the Supreme Soul, the
highest Refuge of all emancipated persons, the Immutable, He that lies
enclosed in a case, the Witness, He that knows the material case in which
He resides, the Indestructible (X--XVII); [591] He upon whom the mind
rests during Yoga-abstraction, the Guide or leader of all persons
conversant with Yoga, the Lord of both Pradhana (or Prakriti) and
Purusha. He that assumed a human form with a leonine head, He of handsome
features and equipments, He of beautiful hair, the foremost of Purushas
(XVIII--XXIV); [592] the embodiment of all things, the Destroyer of all
things, He that transcends the three attributes of Sattwa, Rajas and
Tamas, the Motionless, the Beginning of all things, the Receptacle into
which all things sink at the universal Dissolution, the Immutable, He who
takes birth at his own will, He who causes the acts of all living
creatures to fructify (in the form of weal or woe) the Upholder of all
things, the Source from which the primal elements have sprung, the
Puissant One, He in whom is the unbounded Lordship over all things
(XXV--XXXVII); [593] the Self-born, He that gives happiness to His
worshippers, the presiding Genius (of golden form) in the midst of the
Solar disc, the Lotus-eyed, Loud-voiced, He that is without beginning and
without end. He that upholds the universe (in the form of Ananta and
others), He that ordains all acts and their fruits, He that is superior
to the Grandsire Brahma (XXXVIII--XLVI); [594] the Immeasurable, the Lord
of the senses (or He that has curled locks), He from whose navel the
primeval lotus sprang, the Lord of all the deities, the Artificer of the
universe, the Mantra, He that weakens or emaciates all things, He that is
vast, the Ancient one, He that is enduring (XLVII--LVI). [595] He that is
incapable of being seized (by either the senses or the mind), the Eternal
One, Krishna, the Red-eyed, He that kills all creatures at the time of
the universal dissolution, He that is vast for knowledge and puissance
and other attributes of the kind, He that resides in three parts (above,
middle, and below) of every, creature. That which cleanses, is
auspicious, and high (LVII--LXIV). [596] He that urges all creatures in
respect of all their acts. He that causes the life-breaths to act. He
that causes all living creatures to live, the Eldest, the Foremost of all
those that are regarded as the Lords of all creatures, He that has gold
in his abdomen, He that has the Earth for his abdomen, the Lord of Sri or
Lakshmi, the Slayer of Madhu (LXV--LXXII) [597]: the Omnipotent, He that
is endued with great prowess, He that is armed with the bow, He that is
Possessed of a mind capable of bearing the contents of all treatises, He
that roves through the universe, riding on Garuda. He that is well suited
to the offerings made unto Him and that has the power to enjoy them
properly, the Unrivalled, He that is incapable of being discomfited, He
that knows all acts that are done, He that is identical with all acts, He
that rests on His own true self (LXXIV--LXXXIV) [598] the Lord of all the
deities, He that is the Refuge of all, the embodiment of the highest
felicity, He whose seed is the universe, He that is the source of all
things, the day (in consequence of His awakening Jiva who is steeped in
the sleep of Nescience), the Year, the Snake (owing to His being
incapable of being seized), the embodiment of Conviction, He that sees
all things (LXXXV--XCIV): [599] the Unborn, the Lord of all creatures, He
that has achieved success, He that is Success itself, He that is the
beginning of all things (in consequence of His being the cause of all
things), He that is above deterioration, He that is Righteousness in the
form of the bovine bull and the great boar that raised the submerged
Earth, He that is of immeasurable soul, He that stands aloof from all
kinds of union (XCV--CIII); [600] He that is Pauaka among the deities
called Vasus (or, He that dwells in His worshippers). He that is liberal
soul, being freed from wrath and hatred and pride and other evil
passions. Truth whose soul is equable in consequence of His thorough
impartiality, He that has been measured by His worshippers, He that is
always equal, being above all change or modification, He that never
refuses to grant the wishes of His worshippers, He whose eyes are like
the petals of the lotus, He whose acts are always characterised by
Righteousness (or He who is always engaged in granting the wishes of
those that are devoted to Him), He that is of the form of Righteousness
(CIV--CXIII); He that destroys all creatures (or their pains), the Many
headed, He that upholds the universe, He that is the source of the
universe, He who is of pure or spotless fame, the Immortal One He that is
Eternal and Fixed, He that is possessed of beautiful limbs, (or, He the
ascension unto whom is the best of all acts), He who has such knowledge
having penance for its indication that He is able to agitable Prakriti
for evolving the universe out of her (CXIV--CXXII); He that goes
everywhere (in the sense of pervading all things as their cause), the
Omniscient One, He that blazes forth in unmodified effulgence, He whose
troops are everywhere (in the form of devoted associates), (or He at
whose very sight the Danava troops are scattered in all directions). He
that is coveted (or sought) by all (or, He that grinds all His foes), He
that is the Veda, He that is conversant with the Veda, He that is
conversant with all the limbs (or branches) of the Veda, He that
represents the limbs (or branches) of the Veda (i.e., all the subsidiary
sciences), He that settles the interpretations of the Vedas, He that has
no superior in wisdom (CXXIII--CXXXIII); He that is the master of all the
worlds, He that is the master of the deities, He that is the Supervisor
of both Righteousness and Unrighteousness (for giving the fruits thereof
to those that seek the one or the other), He that is both Effect and
Cause, (or, He whose life has not been determined by acts achieved on any
previous occasion in consequence of His transcending Prakriti). He that
is four-souled (in consequence of His four forms of Aniruddha, Pradyumna,
Sankarshana and Vasudeva). He that is known by four forms (as above), He
that has four horns (which appeared on Him when He had assumed a human
form with a lion's head for slaying the Asura chief Hiranya-Kasipu), He
that has four arms (for holding the conch, discus, mace, and lotus)
(CXXXIV--CXLI); He that blazes forth in effulgence, He that is the giver
of food and cherishes those that are good; He that does not bear or put
up with those that are wicked, (or, He that puts up with the occasional
transgressions of his devotees); He that existed before the universe
started into life; He that is stainless; He that is ever victorious; He
that vanquishes the very deities; He that is the material cause of the
universe; He that repeatedly resides in material causes (CXLII--CL); He
that is the younger brother of Indra, (or He that transcends Indra in
accomplishments and attributes). He that took birth as a dwarf (from
Aditi by her husband Kasyapa in order to beguile the Asura king Vali of
the sovereignty of the three worlds, and bestow the same upon Indra who
had been dispossessed of it), He that is tall (in allusion to the vast
universal form of His which He assumed at the sacrifice of Vali for
covering Heaven, Earth, and the Nether regions with three steps of His).
He whose acts are never futile, He that cleanses (those that worship Him,
those that hear of Him and those that think of Him), He that is endued
with pre-eminent energy and strength, He that transcends Indra in all
attributes, He that accepts all His worshippers, He that is the Creation
itself in consequence of His being the Causes thereof, He that upholds
His self in the same form without being ever subject to birth, growth, or
death, He that sustains all creatures in their respective functions in
the 'universe, He that controls the hearts of all creatures (CLI--CLXII);
He that deserves to be known by those who wish to achieve what is for
their highest good; He who is the celestial physician in the form of
Dhanwantari, (or He who cures that foremost of all diseases, viz., the
bonds that bind one to the world); He that is always engaged in Yoga; He
that slays great Asuras for establishing Righteousness; He that is the
Lord of that Lakshmi who sprang from the ocean when it was churned by the
deities and the Asuras, (or, He that cherishes both the goddesses of
prosperity and learning); He that is honey (in consequence of the
pleasure He gives to those that succeed in having a taste of him); He
that transcends the senses (or is invisible to those that turn away from
Him); He that is possessed of great powers of illusion (manifested in His
beguiling Mahadeva and the deities on many occasions); He that puts forth
great energy (in achieving mighty feats); He that transcends all in might
(CLXIII--CLXXII); He that transcends all in intelligence; He that
transcends all in puissance; He that transcends all in ability; He that
discovers the universe by the effulgence emanating from his body; He
whose body is incapable of being ascertained by the eye (or any other
sense organ of knowledge); He that is possessed of every beauty; He whose
soul is incapable of being comprehended by either deities or men; He that
held on his back, in the form of the vast tortoise, the huge mountain,
Mandara, which was made the churning staff by the deities and the Asuras
when they set themselves to churn the great ocean for obtaining therefrom
all the valuables hid in its bosom; (or, He who held up the mountains of
Govardhana in the woods of Brinda for protecting the denizens of that
delightful place, who were especial objects of His kindness, from the
wrath of Indra who poured incessant showers for days together with a view
to drowning every thing) (CLXXIII--CLXXX); He that can shoot His shafts
to a great distance, piercing through obstruction of every kind; He that
raised the submerged Earth, having assumed the form of the mighty Boar;
He on whose bosom dwells the goddess of Prosperity; (or He that is
identical with Kama, the lord of Rati); He that is the Refuge of those
that are righteous; He that is incapable of being won without thorough
devotion; (or, He that is incapable of being immured or restrained by any
one putting forth his powers); He that is the delight of the deities, or,
He that is the embodiment of fullness of joy; He that rescued the
submerged Earth; (or He that understands the hymns addressed to him by
His devotees); He that is the Master of ell eloquent persons (or He that
dispels the calamities of all those who know him) (CLXXXL--CLXXXVIII); He
that is full of blazing effulgence) He that suppressed the afflictions of
His adorers; (or, He that assumes the form of Yama, the universal
Destroyer, for chastising all persons that fall away from their duties);
He that assumed the form of a Swan for communicating the Vedas to the
Grandsire Brahman; (or, He that enters into the bodies of all persons);
He that has Garuda, the prince of the feathery denizens of the welkin,
for His vehicle; He that is the foremost of snakes in consequence of His
identity with Sesha or Ananta who upholds on his head the vast Earth,
(or, He that has the hood of the prince of snakes for His bed while He
lies down to sleep on the vast expansion of water after the dissolution
of the universe); He whose navel is as beautiful as gold; He that
underwent the severest austerities in the form of Narayana at Vadari on
the breast of Himavat; He whose navel resembles a lotus; (or, He from
whose navel sprang the primeval lotus in which the Grandsire Brahma was
born); He that is the Lord of all creatures (CLXXXIX--CXCVII); He that
transcends death; (or, He that wards off Death from those that are
devoted to him); He that always casts a kind eye on His worshippers; (or,
He that sees all things in the universe); He that destroys all things;
(or, He that drenches with nectar all those that worship Him with
single-minded devotion); He that is the Ordainer of all ordainers; (or,
He that unites all persons with the consequences of their acts); He that
himself enjoys and endures the fruits of all acts, (or, He that assumed
the form of Rama, the son of Dasaratha, and going into exile at the
command of His sire made a treaty with Sugriva the chief of the Apes for
aiding him in the recovery of his kingdom from the grasp of his elder
brother Vali in return for the assistance which Sugriva promised Him for
recovering from Ravana His wife Sita who had been ravished by that
Rakshasa and borne away to his island home in Lanka), He that is always
of the same form; (or, He that is exceedingly affectionate unto His
worshippers); He that is always moving; (or, He that is of the form of
Kama who springs up in the heart of every creature); He that is incapable
of being endured by Danavas and Asuras (or, He that rescued His wife Sita
after slaying Ravana, or, He that shows compassion towards even Chandalas
and members of other low castes when they approach Him with devotion, in
allusion to His friendship, in the form of Rama, for Guhaka the chief of
the Chandalas, inhabiting the country known by the name of
Sringaverapura); He that chastises the wicked; (or, He that regulates the
conduct of all persons by the dictates of the Srutis and the Smritis); He
whose soul has true knowledge for its indication; (or, He that destroyed
Ravana, the foe of the gods, having assumed the form of Rama that was
full of compassion and other amiable virtues); He that destroys the foes
of the deities (or, He that slays those who obstruct or forbid the giving
of presents unto deserving persons) (CXCVII--CCVIII); He that is the
instructor in all sciences and the father of all; He that is the
instructor of even the Grandsire Brahma; He that is the abode or resting
place of all creatures; He that is the benefactor of those that are good
and is free from the stain of falsehood; He whose prowess is incapable of
being baffled; He that never casts his eye on such acts as are not
sanctioned or approved by the scriptures; He that casts his eye on such
acts as are sanctioned or approved by the scriptures; (or, He whose eye
never winks or sleeps); He that wears the unfading garland of victory
called by the name of Vaijayanti; He that is the Lord of speech and that
is possessed of great liberality insomuch that He rescued the lowest of
the low and the vilest of the vile by granting them His grace
(CCLX--CCXVIII); He that leads persons desirous of Emancipation to the
foremost of all conditions, viz., Emancipation itself; (or, He that
assumes the form of a mighty Fish and scudding through the vast expanse
of waters that cover the Earth when the universal dissolution comes, and
dragging the boat tied to His horns, leads Manu and others to safety); He
that is the leader of all creatures; (or, He that sports in the vast
expanse of waters which overwhelm all things at the universal
dissolution); He whose words are the Veda and who rescued the Vedas when
they were submerged in the waters at the universal dissolution; He that
is the accomplisher of all functions in the universe; He that assumes the
form of the wind for making all living creatures act or exert themselves;
(or, He whose motions are always beautiful, or, who wishes His creatures
to glorify Him); He that is endued with a thousand heads; He that is the
Soul of the universe and as such pervades all things; He that has a
thousand eyes and a thousand legs; (CCXIX--CCXXVI); He that causes the
wheel of the universe to revolve at His will; He whose soul is freed from
desire and who transcends those conditions that invest Jiva and to which
Jiva is liable; He that is concealed from the view of all persons that
are attached to the world; (or, He that has covered the eyes of all
persons with the bandage of nescience); He that grinds those that turn
away from him; He that sets the days a-going in consequence of His being
identical with the Sun; He that is the destroyer of all-destroying Time
itself; He that conveys the libations poured on the sacred fire unto
those for whom they are intended; (or, He that bears the universe,
placing it on only a minute fraction of His body); He that has no
beginning; (or, He that has no fixed habitation) He that upholds the
Earth in space (in the form of Sesha, or, rescues her in the form of the
mighty boar or supports her as a subtil pervader) (CCXXVII--CCXXXV); He
that is exceedingly inclined to grace, insomuch that He grants happiness
to even foes like Sisupala; He that has been freed from the attributes of
Rajas (passion) and Tamas (darkness) so that He is pure or stainless
Sattwa by itself; (or, He that has obtained the fruition of all His
wishes); He that supports the universe; He that feeds (or enjoys the
universe); He that is displayed in infinite puissance; He that honours
the deities, the Pitris, and His own worshippers; He that is honoured or
adored by those that are themselves honoured or adored by others; (or, He
whose acts are all beautiful and enduring); He that accomplishes the
purposes of others; (or, He that is the benefactor of others); He that
withdraws all things unto Himself at the universal dissolution; (or, He
that destroys the foes of the deities or of His worshippers); He that has
the waters for his home; (or, He that is the sole Refuge of all creatures
or He that destroys the ignorance of all creatures (CCXXXVI--CCXLVI); He
that is distinguished above all, He that cherishes the righteous, He that
cleanses all the worlds, He that crowns with fruition the desires of all
creatures, He whose wishes are always crowned with fruition, He that
gives success to all, He that bestows success upon those that solicit Him
for it (CCXLVII--CCLVI); He that presides over all sacred days; (or, He
that overwhelms Indra himself with His own excellent attributes), He that
showers all objects of desire upon His worshippers, He that walks over
all the universe, He that offers the excellent flight of steps
constituted by Righteousness (unto those that desire to ascend to the
highest place); He that has Righteousness in His abdomen; (or, He that
protects Indra even as a mother protects the child in her womb); He that
aggrandises (His worshippers), He that spreads Himself out for becoming
the vast universe, He that is aloof from all things (though pervading
them); He that is the receptacle of the ocean of Srutis (CCLVII--CCLXIV);
He that is possessed of excellent arms (i.e., arms capable of upholding
the universe); He that is incapable of being borne by any creature, He
from whom flowed the sounds called Brahman (or Veda), He that is the Lord
of all Lords of the universe, He that is the giver of wealth, He that
dwells in His own puissance, He that is multiform, He that is of vast
form, He that resides in the form of Sacrifice in all animals, He that
causes all things to be displayed (CCLXV--CCLXXIV), He that is endued
with great might, energy, and splendour; He that displays Himself in
visible forms to His worshippers, He that scorches the unrighteous with
His burning energy, He that is enriched with the sixfold attributes (of
affluence, etc.), He that imparted the Veda to the Grandsire Brahma, He
that is of the form of the Samans, Riks, and Yajuses (of the Veda); He
that soothes His worshippers burning with the afflictions of the world
like the rays of the moon cooling all living creatures of the world, He
that is endued with blazing effulgence like the sun (CCLXXV--CCLXXXII);
He from whose mind has sprung the moon, He that blazes forth in His own
effulgence, He that nourishes all creatures even like the luminary marked
by the hare, He that is the Master of the deities, He that is the great
medicine for the disease of worldly attachment, He that is the great
causeway of the universe, He that is endued with knowledge and other
attributes that are never futile and with prowess that is incapable of
being baffled (CCLXXXIII--CCLXXXIX); He that is solicited by all
creatures at all times, viz., the Past, the Present, and the Future; He
that rescues his worshippers by casting kind glances upon them, He that
sanctifies even them that are sacred; He that merges the life-breath in
the Soul; (or, He that assumes diverse forms for protecting both the
Emancipated and the Unemancipated); He that kills the desires of those
that are Emancipated; (or, He that prevents evil desires from arising in
the minds of His worshippers); He that is the sire of Kama (the principle
of desire or lust); He that is most agreeable, He that is desired by all
creatures, He that grants the fruition of all desires, He that has the
ability to accomplishing all acts (CCXC--CCXCIX); He that sets the four
Yugas to begin their course; He that causes the Yugas to continually
revolve as on a wheel, He that is endued with the diverse kinds of
illusion (and, therefore, the cause from which spring the different kinds
of acts that distinguish the different Yugas); He that is the greatest of
eaters (in consequence of His swallowing all things at the end of every
Kalpa); He that is incapable of being seized (by those that are not His
worshippers); He that is manifest (being exceedingly vast); He that
subjugates thousands of foes (of the deities); He that subjugates
innumerable foes (CCC--CCCVIII); He that is desired (by even the
Grandsire and Rudra, or He that is adored in sacrifices); He that is
distinguished above all; He that is desired by those that are endued with
wisdom and righteousness; He that has an ornament of (peacock's) feathers
on His headgear; He that stupefies all creatures with His illusion; He
that showers His grace on all His worshippers; He that kills the wrath of
the righteous; He that fills the unrighteous with wrath; He that is the
accomplisher of all acts; He who holds the universe on his arms; He that
upholds the Earth (CCCIX--CCCXVIII); He that transcends the six
well-known modifications (of inception, birth or appearance growth,
maturity, decline, and dissolution); He that is endued with great
celebrity (in consequence of His feats); He that causes all living
creatures to live (in consequence of His being the all-pervading soul);
He that gives life; the younger brother of Vasava (in the form of Upendra
or the dwarf); He that is the receptacle of all the waters in the
universe; He that covers all creatures (in consequence of His being the
material cause of everything); He that is never heedless (being always
above error); He that is established on His own glory (CCCXIX--CCCXXVII);
He that flows in the form of nectar; (or, He that dries up all things);
He upholds the path of righteousness; He that bears the burden of the
universe; He that gives desirable boons unto those that solicit them: He
that causes the winds to blow; He that is the son of Vasudeva; (or, He
that covers the universe with His illusions and sports in the midst of
it); He that is endued with extraordinary lustre; He that is the
originating cause of the deities; He that pierces all hostile towns
(CCCXXVIII--CCCXXXVI); He that transcends all sorrow and grief; He that
leads us safely across the ocean of life or the world; He that dispels
from the hearts of all His worshippers the fear of rebirth; He that is
possessed of infinite courage and prowess; He that is an offspring of
Sura's race; He that is the master of all living creatures; He that is
inclined to show His grace unto all; He that has come on earth for a
hundred times (for rescuing the good, destroying the wicked, and
establishing righteousness); He that holds a lotus in one of his hands;
He whose eyes resemble the petals of the lotus (CCCXXXVII--CCCXLVI); He
from whose navel sprang the primeval lotus; (or, He that is seated upon a
lotus); He that is endued with eyes resembling the petals of the lotus;
He that is adored by even worshippers as one seated within the lotus of
His hearts; He that assumed the form of embodied Jiva (through His own
illusion); He that is endued with puissance of every kind; He that grows
in the form of the five primal elements; the Ancient Soul; He that is
endued with vast eyes; He that has Garuda sitting on the standard of His
car (CCCXLVII--CCCCLV); He that is incomparable; the Sarabha (the
lion-killing animal); He that strikes the wicked with terror; He that
knows everything that has occurred in Time; He that accepts, in the forms
of the deities, the butter poured on the sacrificial fire; He that is
known by all kinds of evidence or proof; He upon whose breast sits
Prosperity always; He that is victorious in every battle
(CCCLVI--CCCLXIV); He that is above destruction; He that assumes a red
form; (or, becomes wrathful unto the enemies of His worshippers); He that
is an object of search with the righteous; He that is at the root of all
things; He that has the mark of the string around his abdomen (for Yasoda
had bound Him with a cord while He was Krishna); He that bears or
forgives all injuries; He that upholds the Earth in the form of her
mountains; He that is the foremost of all objects of worship; He that is
endued with great speed; He that swallows vast quantities of food
(CCCLXV--CCCLXXIV); He that caused the creation to start into life; He
that always agitates both Prakriti and Purusha; He that shines with
resplendence; (or, sports in joy); He that has puissance in his stomach;
He that is the Supreme Master of all; He that is the material out of
which the universe has been made; He that is the cause or Agent who has
made the universe: He that is independent of all things; He that ordains
variety in the universe; He that is incapable of being comprehended; He
that renders Himself invisible by the screen of illusion
(CCCLXXV--CCCLXXXV); He that is Chit divested of all attributes; He on
whom all things rest; He in whom all things reside when the universal
dissolution comes; He that assigns the foremost place to those that
worship Him; He that is durable; He that is endued with the highest
puissance; He that has been glorified in the Vedanta; He that is
contented; He that is always full; He whose glance is auspicious
(CCCLXXXVI--CCCXCV); He that fills all Yogins with delight; He that is
the end of all creatures (for it is in Him that all things merge at the
universal dissolution); He that is the faultless Path; He that in the
form of Jiva, leads to Emancipation; He that leads (Jiva to
Emancipation); He that has none to lead Him; He that is endued with great
might; He that is the foremost of all beings possessed of might; He that
uphold He that is the foremost of all Beings conversant with duty and
religion (CCCXCVI--CDIV); He that joins, at the time of creation, the
disunited elements for forming all objects; He that resides in all
bodies; He that causes all creatures to act in the form of Kshetrajna; He
that creates all creatures after destroying them at the universal
dissolution; He unto whom every one bows with reverence; He that is
extended over the entire universe; He that owns the primeval golden egg
as his abdomen (whence, as from the female uterus), everything proceeds;
He that destroys the foes of the deities; He that overspreads all things
(being the material cause whence they spring); He that spreads sweet
perfumes; He that disregards the pleasures of the senses (CDV--CDXV); He
that is identifiable with the seasons; He at whose sight alone all
worshippers succeed in obtaining the great object of their wish; He that
weakens all creatures; He that dwells in the firmament of the heart,
depending upon His own glory and puissance; He that is capable of being
known everywhere (in consequence of His omnipresence); He that inspires
everyone with dread; He in whom all creatures dwell; He that is clever in
accomplishing all acts; He that constitutes the rest of all creatures
(being, as He is, the embodiment of Emancipation); He that is endued with
competence greater than that of other Beings (CDXVI--CDXXV); He in whom
the whole Universe is spread out? He that is Himself immobile and in whom
all things rest for ever; He that is an object of proof; He that is the
Indestructible and unchanging seed; He that is sought by all (in
consequence of His being happiness); He that has no desire (in
consequence of all His desires having been gratified); He that is the
great cause (which covers the universe): He that has all sorts of things
to enjoy; He that has great wealth wherewith to secure all objects of
desire (CDXXVI--CDXXXIV); He that is above despair; He that exists in the
form of Renunciation; He that is without birth; He that is the stake unto
which Righteousness is tethered; He that is the great embodiment of
sacrifice; He who is the nave of the starry wheel that revolves in the
firmament; [601] He that is the Moon among the constellations; He that is
competent to achieve every feat; He that stays in His own soul when all
things disappear He that cherishes the desire for Creation
(CDXXXV--CDXLIV); He that is the embodiment of all sacrifices; He that is
adored in all sacrifices and religious rites; He that is the most
adorable of the deities present in the sacrifices that men perform; He
that is the embodiment of all such sacrifices in which animals are
offered up according to the ordinance; He that is adored by persons
before they take any food; [602] He that is the Refuge of those that seek
emancipation; He that beholds the acts and omissions of all creatures; He
whose soul transcends all attributes; He that is possessed of
omniscience; He that is identical with knowledge that is unacquired,
unlimited, and capable of accomplishing everything (CDXLV--CDLIV); He
that is observant of excellent vows (chief amongst which is the granting
of favour unto one that solicits it with a pure heart); He that has a
face always full of delight; He that is exceedingly subtle; He that
utters the most agreeable sounds (in the form of the Veda or as Krishna
playing on the lute); He that gives happiness (to all His worshippers);
He that does good to others without expecting any return; He that fills
all creatures with delight; He that has subdued wrath; He that has mighty
arms (so mighty that He has slain as if in sport the mightiest of
Asuras); He that tears those that are unrighteous (CDLV--CDLXIV); He that
causes those persons who are destitute of knowledge of the soul to be
steeped in the deep sleep of His illusion; He that relies on Himself
(being entirely independent of all persons and things); He that
overspreads the entire universe; He that exists in infinite forms; He
that is engaged in vocations infinite in number; He that lives in
everything; He that is full of affection towards all His worshippers; He
that is the universal father (all living creatures of the universe being
as calves sprung from Him); He that holds, in the form of the vast Ocean,
all jewels and gems in His abdomen, He that is the Lord of all treasures
(CDLXV--CDLXXIV); He that is the protector of righteousness; He that
accomplishes all the duties of righteousness; He that is the substratum
of righteousness; He that is existent for all time; He that is
non-existent (in the form of the universe, for the manifested universe is
the result of illusion); He that is destructible (in the form of the
universe); He that is indestructible as Chit; He that is, in the form of
Jiva, destitute of true knowledge; He that is, in the form of the Sun, is
endued with a thousand rays; He that ordains (even all such great and
mighty creatures as Sesha and Garuda, etc.); He that has created all the
Sastras (CDLXXV--CDLXXXV); He that exists, in the form of the Sun, as the
centre of innumerable rays of light; He that dwells in all creatures; He
that is possessed of great prowess; He that is the Master of even Yama
and others of similar puissance; He that is the oldest of the deities
(existing as He does from the beginning); He that exists in His own
glory, casting off all conditions; He that is the Lord of even all the
deities; He that is the ruler of even him that upholds the deities (viz.,
Indra) (CDLXXXVI--CDXCIII); He that transcends birth and destruction; He
that tended and protected kine (in the form of Krishna); He that
nourishes all creatures; He that is approachable by knowledge alone; He
that is Ancient; He that upholds the elements which constitute the body;
He that enjoys and endures (weal and woe, in the form of Jiva); He that
assumed the form of a vast Boar; (or, He that, in the form of Rama, was
the Lord of a large monkey host); He that gave plentiful presents unto
all in a grand sacrifice performed by Him (CDXCIV--DII); He that drinks
Soma in every sacrifice; He that drinks nectar; He that, in the form of
Soma (Chandramas), nourishes all the herbs and plants; He that conquers
foes in a trice when even they are infinite in number; He that is of
universal form and is the foremost of all existent entities; He that is
the chastiser; He that is victorious over all; He whose purposes are
incapable of being baffled; He that deserves gifts; He that gives what
His creatures have not and who protects what they have (DIII--DXII); He
that holds the life-breaths; He that beholds all His creatures as objects
of direct vision; He that never beholds anything beside His own Self; He
that gives emancipation; He whose footsteps (three in number) covered
Heaven, Earth, and the Nether regions; He who is the receptacle of all
the water; He that overwhelms all Space, all Time, and all things; He
that lies on the vast expanse of waters after the universal dissolution;
He that causes the destruction of all things (DXIII--DXXI); He that is
without birth; He that is exceedingly adorable; He that appears in His
own nature; He that has conquered all foes (in the form of wrath and
other evil passions); He that delights those that meditate on Him; He
that is joy; He that fills others with delight; He that swells with all
causes of delight; He that has truth and other virtues for His
indications; He whose foot steps are in the three worlds (DXXII--DXXX);
He that is the first of the Rishis (being conversant with the entire
Vedas); He that is identical with the preceptor Kapila; He that is the
knower of the Universe; He that is Master of the Earth; He that has their
feet; He that is the guardian of the deities; He that has large horns (in
allusion to the piscatory form in which He saved Manu on the occasion of
the universal deluge by scudding through the waters with Manu's boat tied
to His horns); He that exhausts all acts by causing their doers to enjoy
or endure their fruits; (or, He that grinds the Destroyer himself)
(DXXXI--DXXXVIII); the great Boar: He that is understood or apprehended
by the aid of the Vedanta; He that has beautiful troops (in the form of
His worshippers); He that is adorned with golden armlets; He that is
concealed (being knowledge with the aid of the Upanishads only); He that
is deep (in knowledge and puissance); He that is difficult of access; He
that transcends both word and thought, that is armed with the discus and
the mace (DXXXIX--DXLVII); the Ordainer; He that is the cause (in the
form of helper of the universe); He that has never been vanquished; He
that is the Island-born Krishna; He that is enduring (in consequence of
His transcending decay): He that mows all things and is Himself above
deterioration; the Varuna (the deity of the waters); the son of Varuna
(in the form of Vasishtha or Agastya); He that is immovable as a tree; He
that is displayed in His own true form in the lotus of the heart; He that
creates, preserves, and destroys by only a fiat of the mind
(DXLVIII--DLVIII); He that is possessed of the sixfold attributes (of
sovereignty etc.); He that destroys the sixfold attributes (at the
universal dissolution); He that is felicity (in consequence of His
swelling with all kinds of prosperity); He that is adorned with the
triumphal garland (called Vaijayanta); He that is armed with the plough
(in allusion to His incarnation as Valadeva); He that took birth from the
womb of Aditi (in the form of the dwarf that beguiled Vali); He that is
endued with effulgence like unto the Sun's; He that endures all pairs of
opposites (such as heat and cold, pleasure and pain, etc.); He that is
the foremost Refuge of all things (DLIX--DLXVIII); He that is armed with
the best of bows (called Saranga); He that was divested of His battle-axe
(by Rama of Bhrigu's race); [603] He that is fierce; He that is the giver
of all objects of desire; He that is so tall as to touch the very heavens
with his head (in allusion to the form He assumed at Valis sacrifice); He
whose vision extends over the entire universe; He that is Vyasa (who
distributed the Vedas); He that is the Master of speech or all learning;
He that has started into existence without the intervention of genital
organs (DLXVIII--DLXXVI); He that is hymned with the three (foremost)
Samans; He that is the singer of the Samans; He that is the Extinction of
all worldly attachments (in consequence of His being the embodiment of
Renunciation); He that is the Medicine; He that is the Physician (who
applies the medicine); He that has ordained the fourth or last mode of
life called renunciation (for enabling His creatures to attain to
emancipation); He that causes the passions of His worshippers to be
quieted (with a view to give them tranquillity of soul); He that is
contented (in consequence of His utter dissociation with all worldly
objects); He that is the Refuge of devotion and tranquillity of Soul
(DLXXVII--DLXXXV); He that is possessed of beautiful limbs; He that is
the giver of tranquillity of soul; He that is Creator; He that sports in
joy on the bosom of the earth; He that sleeps (in Yoga) lying on the body
of the prince of snakes, Sesha, after the universal dissolution; the
Benefactor of kine; (or, He that took a human form for relieving the
earth of the weight of her population); the Master of the universe; the
Protector of the universe; He that is endued with eyes like those of the
bull; He that cherishes Righteousness with love (DLXXXVI--DXCV): He that
is the unreturning hero; He whose soul has been withdrawn from all
attachments; He that reduces to a subtle form the universe at the time of
the universal dissolution; He that does good to His afflicted
worshippers; He whose name, as soon as heard, cleanses the hearer of all
his sins; He who has the auspicious whorl on His breast; He in whom
dwells the goddess of Prosperity for ever; He who was chosen by Lakshmi
(the goddess of Prosperity) as her Lord; He that is the foremost one of
all Beings endued with prosperity (DXCVI--DCIV); He that give prosperity
unto His worshippers; the Master of prosperity; He that always lives with
those that are endued with prosperity; He that is the receptacle of all
kinds of prosperity; He that gives prosperity unto all persons of
righteous acts according to the measure of their righteousness; He that
holds the goddess of Prosperity on his bosom; He that bestows prosperity
upon those that hear of, praise, and mediate on Him; He that is the
embodiment of that condition which represents the attainment of
unattainable happiness; He that is possessed of every kind of beauty; He
that is the Refuge of the three worlds (DCV--DCXIV); He that is possessed
of beautiful eye; He that is possessed of beautiful limbs; He that is
possessed of a hundred sources of delight; He that represents the highest
delight; He that is the Master of all the luminaries in the firmament
(for it is He that maintains them in their places and orbits); He that
has subjugated His soul; He whose soul is not swayed by any superior
Being; He that is always of beautiful acts; He whose doubts have all been
dispelled (for He is said to behold the whole universe as an Amlaka in
His palm) (DCXV--DCXXIII); He that transcends all creatures; He whose
vision extends in all directions: He that has no Master; He that at all
times transcends all changes; He that (in the form of Rama) had to lie
down on that bare ground; He that adorns the earth (by His incarnations);
He that is puissance's self; He that transcends all grief; He that
dispels the griefs of all His worshippers as soon as they remember His
(DCXXIV--DCXXXII); He that is possessed of effulgence, He that is
worshipped by all; He that is the water-pot (as all things reside within
Him); He that is of pure soul; He that cleanses all as soon as they hear
of him; He that is free and unrestrained; He whose car never turns away
from battles; He that is possessed of great wealth; He whose prowess is
incapable of being measured (DCXXXIII--DCXLI); He that is the slayer of
the Asura named Kalanemi; He that is the Hero; He that has taken birth in
the race of Sura; He that is the Lord of all the deities; the soul of the
three worlds; the Master of the three worlds; He that has the solar and
lunar rays for his hair; the slayer of Kesi; He that destroys all things
(at the universal dissolution) (DCXLII--DCL); the Deity from whom the
fruition of all desires is sought; He that grants the wishes of all; He
that has desires; He that has a handsome form; He that is endued with
thorough knowledge of Srutis and Smritis; He that is possessed of a form
that is indescribable by attributes; He whose brightest rays overwhelm
heaven; He that has no end; He that (in the form of Arjuna or Nara)
acquired vast wealth on the occasion of his campaign of conquest
(DCLI--DCLX); He who is the foremost object of silent recitation, of
sacrifice, of the Vedas, and of all religious acts; He that is the
creator of penances and the like; He that is the form of (the grandsire)
Brahman, He that is the augmentor of penances; He that is conversant with
Brahma; He that is of the form of Brahmana; He that has for His limbs Him
that is called Brahma; He that knows all the Vedas and everything in the
universe; He that is always fond of Brahmanas and of whom the Brahmanas
also are fond (DCLXI--DCLXX); He whose footsteps cover vast areas; He
whose feats are mighty; He who is possessed of vast energy; He that is
identical with Vasuki, the king of the snakes; He that is the foremost of
all sacrifices; He that is Japa, that first of sacrifices; He that is the
foremost of all offerings made in sacrifices (DCLXXI--DCLXXVIII); [604] He
that is hymned by all; He that loves to be hymned (by his worshippers);
He that is himself the hymns uttered by His worshippers; He that is the
very act of hymning; He that is the person that hymns; He that is fond of
battling (with everything that is evil); He that is full in every
respect; He that fills others with every kind of affluence; He that
destroys all sins as soon as He is remembered; He whose acts are all
righteous; He that transcends all kinds of disease (DCLXXIX--DCLXXXIX);
He that is endued with the speed of the mind; He that is the creator and
promulgator of all kinds of learning; He whose vital seed is gold; He
that is giver of wealth (being identical with Kuvera the Lord of
treasures); He that takes away all the wealth of the Asuras; the son of
Vasudeva; He in whom all creatures dwell; He whose mind dwells in all
things in thorough identity with them; He that takes away the sins of all
who seek refuge in him (DCXC--DCXCVIII); He that is attainable by the
righteous; He whose acts are always good; He that is the one entity in
the universe; He that displays Himself in diverse forms; He that is the
refuge of all those that are conversant with truth; He who has the
greatest of heroes for his troops; [605] He that is the foremost of the
Yadavas; He that is the abode of the righteous He that sports in joy (in
the woods of Brinda) on the banks of Yamuna (DCXCIX--DCCVVII); He in whom
all created things dwell; the deity that overwhelms the universe with His
Maya (illusion); He in whom all foremost of Beings become merged (when
they achieve their emancipation) He whose hunger is never gratified; He
that humbles the pride of all; He that fills the righteous with just
pride; He that swells with joy; He that is incapable of being seized; He
that has never been vanquished (DCCVII--DCCXVI); He that is of universal
form; He that is of vast form; He whose form blazes forth with energy and
effulgence; He that is without form (as determined by acts); He that is
of diverse forms; (He that is unmanifest); He that is of a hundred forms;
He that is of a hundred faces (DCCXVII--DCCXXIV); He that is one; He that
is many (through illusion); He that is full of felicity; He that forms
the one grand topic of investigation; He from whom is this all; He that
is called THAT; He that is the highest Refuge; He that confines Jiva
within material causes; He that is coveted by all; He that took birth in
the race of Madhu; He that is exceedingly affectionate towards His
worshippers (DCCXXV--DCCXXXV); He that is of golden complexion; He whose
limbs are like gold (in hue); He that is possessed of beautiful limbs; He
whose person is decked with Angadas made with sandal-paste; He that is
the slayer of heroes; He that has no equal; He that is like cipher (in
consequence of no attributes being affirmable of Him); He that stands in
need of no blessings (in consequence of His fulness); He that never
swerves from His own nature and puissance and knowledge; He that is
mobile in the form of wind (DCCXXXVI--DCCXLV); He that never identifies
Himself with anything that is not-soul; [606] He that confers honours on
His worshippers; He that is honoured by all; He that is the Lord of the
three worlds; He that upholds the three worlds; He that is possessed of
intelligence and memory capable of holding in His mind the contents of
all treatises; He that took birth in a sacrifice; He that is worthy of
the highest praise; He whose intelligence and memory are never futile; He
that upholds the earth (DCCXLVI--DCCLV); He that pours forth heat in the
form of the Sun; He that is the bearer of great beauty of limbs; He that
is the foremost of all bearers of weapons; He that accepts the flowery
and leafy offerings made to Him by His worshippers; He that has subdued
all his passions and grinds all His foes; He that has none to walk before
Him; He that has four horns; He that is the elder brother of Gada
(DCCLVI--DCCLXIV); He that has four arms; He from whom the four Purushas
have sprung; He that is the refuge of the four modes of life and the four
orders of men; He that is of four souls (Mind, Understanding,
Consciousness, and Memory); He from whom spring the four objects of life,
viz., Righteousness, Wealth, Pleasure, and Emancipation; He that is
conversant with the four Vedas; He that has displayed only a fraction of
His puissance (DCCLXV--DCCLXXII); He that sets the wheel of the world to
revolve round and round; He whose soul is dissociated from all worldly
attachments; He that is incapable of being vanquished; He that cannot be
transcended; He that is exceedingly difficult of being attained; He that
is difficult of being approached; He that is difficult of access; He that
is difficult of being brought within the heart (by even Yogins); He that
slays even the most powerful foes (among the Danavas)
(DCCLXXIII--DCCLXXXI); He that has beautiful limbs; He that takes the
essence of all things in the universe; He that owns the most beautiful
warp and woof (for weaving this texture of fabric of the universe); He
that weaves with ever-extending warp and woof; He whose acts are done by
Indra; He whose acts are great; He who has no acts undone; He who has
composed all the Vedas and scriptures (DCCLXXXII--DCCLXXXIX); He whose
birth is high; He that is exceedingly handsome; He whose heart is full of
commiseration; He that has precious gems in His navel; He that has
excellent knowledge for His eye; He that is worthy of worship by Brahman
himself and other foremost ones in the universe; He that is giver of
food; He that assumed horns at the time of the universal dissolution; He
that has always subjugated His foes most wonderfully; He that knows all
things; He that is ever victorious over those that are of irresistible
prowess (DCCXC--DCCXCIX); He whose limbs are like gold; He that is
incapable of being agitated (by wrath or aversion or other passion); He
that is Master of all those who are masters of all speech; He that is the
deepest lake; He that is the deepest pit; He that transcends the
influence of Time; He in whom the primal elements are established
(DCCC--DCCCVI); He that gladdens the earth; He that grants fruits which
are as agreeable as the Kunda flowers (Jasmim pubescens, Linn); He that
gave away the earth unto Kasyapa (in His incarnation as Rama); He that
extinguishes the three kinds of misery (mentioned in the Sankhya
philosophy) like a rain-charged cloud cooling the heat of the earth by
its downpour; He that cleanses all creatures; He that has none to urge
Him; He that drank nectar; He that has an undying body; He that is
possessed of omniscience; He that has face and eyes turned towards every
direction (DCCCVIII--DCCCXVI); He that is easily won (with, that is, such
gifts as consist of flowers and leaves); He that has performed excellent
vows; He that is crowned with success by Himself; He that is victorious
over all foes; He that scorches all foes; He that is the ever-growing and
tall Banian that overtops all other trees; He that is the sacred fig tree
(Ficus glomerata, Willd); He that is the Ficus religiosa; (or, He that is
not durable, in consequence of His being all perishable forms in the
universe even as he is all the imperishable forms that exist); He that is
the slayer of Chanura of the Andhra country (DCCCXVII--DCCCXXV); He that
is endued with a thousand rays; He that has seven tongues (in the forms
of Kali, Karali, etc.); He that has seven flames (in consequence of His
being identical with the deity of fire); He that has seven horses for
bearing His vehicle; (or, He that owns the steed called Sapta); He that
is formless; He that is sinless: He that is inconceivable; He that
dispels all fears; He that destroys all fears (DCCCXXVI--DCCCXXXIV); He
that is minute; He that is gross; He that is emaciated; He that is
adipose; He that is endued with attributes; He that transcends all
attributes; He that is unseizable; He that suffers Himself to be easily
seized (by His worshippers); He that has an excellent face; He that has
for His descendants the people of the accidental regions; He that extends
the creation consisting of the fivefold primal elements
(DCCCXXXV--DCCCXLVI); He that bears heavy weights (in the form of
Ananta); He that has been declared by the Vedas; He that is devoted to
Yoga; He that is the lord of all Yogins; He that is the giver of all
wishes; He that affords an asylum to those that seek it; He that sets
Yogins to practise Yoga anew after their return to life upon the
conclusion of their life of felicity in heaven; He that invests Yogins
with puissance even after the exhaustion of their merits; He that has
goodly leaves (in the form of the Schhandas of the Vedas, Himself being
the tree of the world); He that causes the winds to blow
(DCCCXLVII--DCCCLVI); He that is armed with the bow (in the form of
Rama); He that is conversant with the science of arms; He that is the rod
of chastisement; He that is chastiser; He that executes all sentences of
chastisement; He that has never been vanquished; He that is competent in
all acts; He that sets all persons to their respective duties; He that
has none to set Him to any work; He that has no Yama to slay Him
(DCCLVII--DCCCLXVI); He that is endued with heroism and prowess; He that
has the attribute of Sattwa (Goodness); He that is identical with Truth;
He that is devoted to Truth and Righteousness; He that is sought by those
who are resolved to achieve emancipation; (or, He towards whom the
universe proceeds when the dissolution comes); He that deserves to have
all objects which His worshippers present unto Him; He that is worthy of
being adored (with hymns and flowers and other offering of reverence); He
that does good to all; He that enhances the delights of all
(DCCCLXVII--DCCCLXV); He whose track is through the firmament; He that
blazes forth in His own effulgence; He that is endued with great beauty;
He that eats the offerings made on the sacrificial fire; He that dwells
everywhere and is endued with supreme puissance; He that sucks the
moisture of the earth in the form of the Sun; He that has diverse
desires; He that brings forth all things; He that is the parent of the
universe; He that has the Sun for His eye (DCCCLXXVI--DCCCLXXXV); He that
is Infinite; He that accepts all sacrificial offerings; He that enjoys
Prakriti in the form of Mind; He that is giver of felicity; He that has
taken repeated births (for the protection of righteousness and the
righteous); He that is First-born of all existent things; He that
transcends despair (in consequence of the fruition of all His wishes); He
that forgives the righteous when they trip; He that is the foundation
upon which the universe rests; He that is most wonderful
(DCCCLXXXVI--DCCCXCV); He that is existent from the beginning of Time; He
that has been existing from before the birth of the Grandsire and others;
He that is of a tawny hue; (or, He that discovers or illumines all
existent things by His rays); He that assumed the form of the great Boar;
He that exists even when all things are dissolved; He that is the giver
of all blessings; He that creates blessings; He that is identifiable with
all blessings; He that enjoys blessings; He that is able to scatter
blessings (DCCCXXI--CMV); He that is without wrath; He that lies
ensconced in folds (in the form of the snake Sesha); (or, He that is
adorned with ear-rings); He that is armed with the discus; He that is
endued with great prowess; He whose sway is regulated by the high
precepts of the Srutis and the Smritis; He that is incapable of being
described by the aid of speech; He whom the Vedantas have striven to
express with the aid of speech; He that is the dew which cools those who
are afflicted with the three kinds of grief; He that lives in all bodies,
endued with the capacity of dispelling darkness (CMVI--CMXIV); He that is
divested of wrath; He that is well-skilled in accomplishing all acts by
thought, word, and deed; He that can accomplish all acts within the
shortest period of time; He that destroys the wicked; He that is the
foremost of all forgiving persons; He that is foremost of all persons
endued with knowledge; He that transcends all fear; He whose names and
feats, heard and recited, lead to Righteousness (CMXV--CMXXII), He that
rescues the Righteous from the tempestuous ocean of the world; He that
destroys the wicked; He that is Righteousness; He that dispels all evil
dreams; He that destroys all bad paths for leading His worshippers to the
good path of emancipation; He that protects the universe by staying in
the attribute of Sattwa; He that walks along the good path; He that is
Life; He that exists overspreading the universe (CMXXIII--CMXXXI); He
that is of infinite forms; He that is endued with infinite prosperity; He
that has subdued wrath; He that destroys the fears of the righteous; He
that gives just fruits, on every side, to sentient beings according to
their thoughts and acts; He that is immeasurable Soul; He that bestows
diverse kinds of fruits on deserving persons for their diverse acts; He
that sets diverse commands (on gods and men); He that attaches to every
act its proper fruit (CMXXXII--CMXL); He that has no beginning; He that
is the receptacle of all causes as well as of the earth; He that has the
goddess of Prosperity ever by his side; He that is the foremost of all
heroes; He that is adorned with beautiful armlets; He that produces all
creatures; He that is the original cause of the birth of all creatures;
He that is the terror of all the wicked Asuras; He that is endued with
terrible prowess (CMXLI--CMXLIX); He that is the receptacle and abode of
the five primal elements; He that gulps down His throat all creatures at
the time of the universal dissolution; He whose smile is as agreeable as
the sight of flowers; (or, He who laughs in the form of flowers); He that
is always wakeful; He that stays at the head of all creatures; He whose
conduct consists of those acts which the Righteous do; He that revives
the dead (as in the case of Parikshit and others); He that is the initial
syllable Om; He that has ordained all righteous acts (CML--CMLVIII); He
that displays the truth about the Supreme Soul; He that is the abode of
the five life-breaths and the senses; He that is the food which supports
the life of living creatures; He that causes all living creatures to live
with the aid of the life-breath called Prana; He that is the great topic
of every system of philosophy; He that is the One Soul in the universe;
He that transcends birth, decrepitude, and death (CMLIX--CMLXV); He that
rescues the universe in consequence of the sacred syllable Bhuh, Bhuvah,
Swah, and the others with which Homa offerings are made; He that is the
great rescuer; He that is the sire of all; He that is the sire of even
the Grandsire (Brahman); He that is of the form of Sacrifice; He that is
the Lord of all sacrifices (being the great deity that is adored in
them); He that is the sacrificer; He that has sacrifices for his limbs;
He that upholds all sacrifices (CMLXXVI--CMLXXXV); He that protects
sacrifices; He that has created sacrifices; He that is the foremost of
all performers of sacrifices; He that enjoys the rewards of all
sacrifices; He that causes the accomplishment of all sacrifices; He that
completes all sacrifices by accepting the full libation at the end; He
that is identical with such sacrifices as are performed without desire of
fruit; He that is the food which sustains all living creatures; He that
is also the eater of that food (CMLXXVI--CMLXXXIV); He that is Himself
the cause of His existence; He that is self-born; He that penetrated
through the solid earth (and repairing to the nether regions slew
Hiranyaksha and others); He that sings the Samans; He that is the
delighter of Devaki; He that is the creator of all; He that is the Lord
of the earth; He that is the destroyer of the sins of his worshippers
(CMLXXXV--CMXXCII); He that bears the conch (Panchajanya) in His hands;
He that bears the sword of knowledge and illusion; He that sets the cycle
of the Yugas to revolve ceaselessly; He that invests Himself with
consciousness and senses; He that is endued with the mace of the most
solid understanding. He that is armed with a car-wheel; He that is
incapable of being agitated; He that is armed with all kinds of weapons
(CMXCIII--M). Om, salutations to Him!

'Even thus have I recited to thee, without any exception, the thousand
excellent names of the high-souled Kesava whose glory should always be
sung That man who hears the names every day or who recites them every
day, never meets with any evil either here or hereafter. If a Brahmana
does this he succeeds in mastering the Vedanta; if a Kshatriya does it,
he becomes always successful in battle. A Vaisya, by doing it, becomes
possessed of affluence, while a Sudra earns great happiness. If one
becomes desirous of earning the merit of righteousness, one succeeds in
earning it (by hearing or reciting these names). If it is wealth that one
desires, one succeeds in earning wealth (by acting in this way). So also
the man who wishes for enjoyments of the senses succeeds in enjoying all
kinds of pleasures, and the man desirous of offspring acquires offspring
(by pursuing this course of conduct). That man who with devotion and
perseverance and heart wholly turned towards him, recites these thousand
names of Vasudeva every day, after having purified himself, succeeds in
acquiring great fame, a position of eminence among his kinsmen, enduring
prosperity, and lastly, that which is of the highest benefit to him
(viz., emancipation itself). Such a man never meets with fear at any
time, and acquires great prowess and energy. Disease never afflicts him;
splendour of complexion, strength, beauty, and accomplishments become
his. The sick become hale, the afflicted become freed from their
afflictions; the affrighted become freed from fear, and he that is
plunged in calamity becomes freed from calamity. The man who hymns the
praises of that foremost of Beings by reciting His thousand names with
devotion succeeds in quickly crossing all difficulties. That mortal who
takes refuge in Vasudeva and who becomes devoted to Him, becomes freed of
all sins and attains to eternal Brahma. They who are devoted to Vasudeva
have never to encounter any evil. They become freed from the fear of
birth, death, decrepitude, and disease. That man who with devotion and
faith recites this hymn (consisting of the thousand names of Vasudeva)
succeeds in acquiring felicity of soul, forgiveness of disposition,
Prosperity, intelligence, memory, and fame. Neither wrath, nor jealousy,
nor cupidity, nor evil understanding ever appears in those men of
righteousness who are devoted to that foremost of beings. The firmament
with the sun, moon and stars, the welkin, the points of the compass, the
earth and the ocean, are all held and supported by the prowess of the
high-souled Vasudeva. The whole mobile and immobile universe with the
deities, Asuras, and Gandharvas, Yakshas, Uragas and Rakshasas, is under
the sway of Krishna. The senses, mind, understanding, life, energy,
strength and memory, it has been said, have Vasudeva for their soul.
Indeed, this body that is called Kshetra, and the intelligent soul
within, that is called the knower of Kshetra, also have Vasudeva for
their soul. Conduct (consisting of practices) is said to be the foremost
of all topics treated of in the scriptures. Righteousness has conduct for
its basis. The unfading Vasudeva is said to be the lord of righteousness.
The Rishis, the Pitris, the deities, the great (primal) elements, the
metals, indeed, the entire mobile and immobile universe, has sprung from
Narayana. Yoga, the Sankhya Philosophy, knowledge, all mechanical arts,
the Vedas, the diverse scriptures, and all learning, have sprung from
Janardana. Vishnu is the one great element or substance which has spread
itself out into multifarious forms. Covering the three worlds, He the
soul of all things, enjoys them all. His glory knows no diminution, and
He it is that is the Enjoyer of the universe (as its Supreme Lord). This
hymn in praise of the illustrious Vishnu composed by Vyasa, should be
recited by that person who wishes to acquire happiness and that which is
the highest benefit (viz., emancipation). Those persons that worship and
adore the Lord of the universe, that deity who is inborn and possessed of
blazing effulgence, who is the origin or cause of the universe, who knows
on deterioration, and who is endued with eyes that are as large and
beautiful as the petals of the lotus, have never to meet with any
discomfiture.'"



SECTION CL

"Yudhishthira said, 'O grandsire, O thou of great wisdom, O thou that art
conversant with all branches of knowledge, what is that subject of silent
recitation by reciting which every day one may acquire the merit of
righteousness in a large measure? What is that Mantra for recitation
which bestows success if recited on the occasion of setting out on a
journey or in entering a new building, or at the commencement of any
undertaking, or on the occasion of sacrifices in honour of the deities or
of the Pitris? It behoveth thee to tell me what indeed, what Mantra it
is, which propitiates all malevolent influences, or leads to prosperity
or growth, or protection from evil, or the destruction of foes, or the
dispelling of fears, and which, at the same time, is consistent with the
Vedas.'

"Bhishma said, 'Hear, O king, with concentrated, attention, what that
Mantra is which was declared by Vyasa. It was ordained by Savitri and is
possessed of great excellence. It is capable of cleansing a person
immediately of all his sins. Hear, O sinless one, as I recite to thee the
ordinances in respect of that Mantra. Indeed, O chief of the sons of
Pandu, by listening to those ordinances, one becomes cleansed of all
one's sins. One who recites this Mantra day and night becomes never
stained by sin. I shall now declare it to thee what that Mantra is. Do
thou listen with concentrated attention. Indeed, the man that hears it
becomes endued with long life, O prince, and attaining to the fruition of
all his wishes, sports in felicity both here and hereafter. This Mantra,
O king, was daily recited by the foremost of royal sages devoted to the
practice to Kshatriya duties and steadily observant of the vow of truth.
Indeed, O tiger among kings, those monarchs who, with restrained senses
and tranquil soul, recite this Mantra every day, succeed in acquiring
unrivalled prosperity--Salutations to Vasishtha of high vows after having
bowed with reverence unto Parasara, that Ocean of the Vedas! Salutations
to the great snake Ananta, and salutations to all those who are crowned
with success, and who are of unfading glory! Salutations to the Rishis,
and unto Him that is the Highest of the High, the god of gods, and the
giver of boons unto all those that are foremost. Salutations unto Him of
a thousand heads, Him that is most auspicious, Him that has a thousand
names, viz., Janardana! Aja. Ekapada, Ahivradhna, the unvanquished
Pinakin, Rita Pitrirupa, the three-eyed Maheswara, Vrishakapi, Sambhu,
Havana, and Iswara--these are the celebrated Rudras, eleven in number,
who are the lords of all the worlds. Even these eleven high-souled ones
have been mentioned as a hundred in the Satarudra (of the Vedas). Ansa,
Bhaga, Mitra, Varuna the lord of waters, Dhatri, Aryaman, Jayanta,
Bhaskara, Tvashtri, Pushan, Indra and Vishnu, are said to comprise a tale
of twelve. These twelve are called Adityas and they are the sons of
Kasyapa as the Sruti declares. Dhara, Dhruva, Some, Savitra. Anila,
Anala, Pratyusha, and Prabhava, are the eight Vasus named in the
scriptures, Nasataya and Dasra are said to be the two Aswins. They are
the sons of Martanda born of his spouse Samjna, from whose nostrils they
came out. After this I shall recite the names of those who are the
witnesses of all acts in the worlds. They take note of all sacrifices, of
all gifts, of all good acts. Those lords among the deities behold
everything although they are invisible. Indeed, they behold all the good
and bad acts of all beings. They are Mrityu, Kala, the Viswedevas, the
Pitris endued with forms, the great Rishis possessed of wealth of
penances, the Munis, and others crowned with success and devoted to
penances and emancipation. These of sweet smiles, bestow diverse benefits
upon those men that recite their names. Verily, endued with celestial
energy, they bestow diverse regions of felicity created by the Grandsire
upon such men. They reside in all the worlds and attentively note all
acts. By reciting the names of those lords of all living creatures, one
always becomes endued with righteousness and wealth and enjoyments in
copious measure. One acquires hereafter diverse regions of auspiciousness
and felicity created by the Lord of the universe. These three and thirty
deities, who are the lords of all beings as also Nandiswara of huge body,
and that pre-eminent one who has the bull for the device on his banner,
and those masters of all the worlds, viz., the followers and associates
of him called Ganeswara, and those called Saumyas, and called the Rudras,
and those called the Yogas, and those that are known as the Bhutas, and
the luminaries in the firmament, the Rivers, the sky, the prince of birds
(viz., Garuda), all those persons on earth who have become crowned with
success in consequence of their penances and who are existing in an
immobile or mobile form, the Himavat, all the mountains, the four Oceans,
the followers and associates of Bhava who are possessed of prowess equal
to that of Bhava himself, the illustrious and ever-victorious Vishnu, and
Skanda, and Ambika,--these are the great souls by reciting whose name
with restrained senses, one becomes cleansed of all sins. After this I
shall recite the names of those foremost Rishis who are known as Manavas.
They are Yavakrita, and Raibhya, and Arvavasu, and Paravasu, and Aushija,
and Kakshivat, and Vala the son of Angiras. Then comes Kanwa the son of
the Rishi Medhatithi, and Varishada. All these are endued with the energy
of Brahma and have been spoken of (in the scriptures) as creators of the
universe. They have sprung from Rudra and Anala and the Vasus. By
reciting their names people obtain great benefits. Indeed, by doing good
deeds on earth, people sport in joy in heaven, with the deities. These
Rishis are the priests of Indra. They live in the east. That man who,
with rapt attention, recites the names of these Rishis, succeeds in
ascending to the regions of Indra and obtaining great honours there.
Unmachu, Pramchu, Swastyatreya of great energy, Dridhavya, Urdhvavahu,
Trinasoma, Angiras, and Agastya of great energy, the son of
Mitravaruna,--these seven are the Ritwiks of Yama the king of the dead,
and dwell in the southern quarter. Dridheyu and Riteyu, and Pariyadha of
great fame, and Ekata, and Dwita, and Trita--the last three endued with
splendour like that of the sun,--and Atri's son of righteous soul, viz.,
the Rishi Saraswata,--these seven who had acted as Ritwiks in the great
sacrifice of Varuna--have taken up their abodes in the western quarter.
Atri, the illustrious Vasishtha, the great Rishi Kasyapa, Gotama,
Bharadwaja, Viswamitra, the son of Kusika, and Richika's fierce son
Jamadagni of great energy,--these seven are the Ritwiks of the Lord of
treasures and dwell in the northern quarter. There are seven other Rishis
that live in all directions without being confined to any particular one.
They, it is, who are the inducers of fame and of all this beneficial to
men, and they have been sung as the creators of the worlds. Dharma, Kama,
Kala, Vasu, Vasuki, Ananta, and Kapila,--these seven are the upholders of
the world. Rama, Vyasa, Drona's son Aswatthaman, are the other Rishis
(that are regarded as the foremost). These are the great Rishis as
distributed into seven groups, each group consisting of seven. They are
the creators of that peace and good that men enjoy. They are said to be
the Regents of the several points of the compass. One should turn one's
face to that direction in which one of these Rishis live if one wishes to
worship him. Those Rishis are the creators of all creatures and have been
regarded as the cleansers of all. Samvarta, Merusavarna, the righteous
Markandeya, and Sankhya and Yoga, and Narada and the great Rishi
Durvasa,--these are endued with severe penance and great self-restraint,
and are celebrated over the three worlds. There are others who are equal
to Rudra himself. They live in the region of Brahman. By naming them with
reverence a sonless man obtains a son, and a pool man obtains wealth.
Indeed, by naming them, one acquires success in religion, and wealth and
pleasure. One should also take the name of that celebrated king who was
Emperor of all the earth and equal to a Prajapati, viz., that foremost of
monarchs, Prithu, the son of Vena. The earth became his daughter (from
love and affection). One should also name Pururavas of the Solar race and
equal unto Mahendra himself in prowess. He was the son of Ila and
celebrated over the three worlds. One should, indeed, take the name of
that dear son of Vudha. One should also take the name of Bharata, that
hero celebrated over the three worlds. He also who in the Krita age
adored the gods in a grand Gomedha sacrifice, viz., Rantideva of great
splendour, who was equal unto Mahadeva himself, should be named. Endued
with penances, possessed of every auspicious mark, the source of every
kind of benefit to the world, he was the conqueror of the universes. One
should also take the name of the royal sage Sweta of illustrious fame. He
had gratified the great Mahadeva and it was for his sake that Andhaka was
slain. One should also take the name of the royal sage Bhagiratha of
great fame, who, through the grace of Mahadeva, succeeded in bringing
down the sacred river from heaven (for flowing over the earth and
cleansing all human beings of their sins). It was Bhagiratha who caused
the ashes of the sixty thousand sons of Sagara to be overflowed with the
sacred waters of Ganga and thereby rescued them from their sin. Indeed,
one should take the names of all these that were endued with the blazing
effulgence of fire, great beauty of person, and high energy. Some of them
were of awe-inspiring forms and great might. Verily, one should take the
names of these deities and Rishis and kings, those lords of the
universe,--who are enhancers of fame. Sankhya, and Yoga which is highest
of the high, and Havya and Kavya and that refuge of all the Srutis, viz.,
Supreme Brahma, have been declared to be the sources of great benefit to
all creatures. These are sacred and sin-cleansing and have been spoken of
very highly. These are the foremost of medicines for allaying all
diseases, and are the inducers of the success in respect of all deeds.
Restraining one's senses, one should, O Bharata, take the names of these,
morning and evening. It is these that protect. It is these that shower
rain. It is these that shine and give light and heat. It is these that
blow. It is these that create all things. These are regarded as the
foremost of all, as the leaders of the universe, as highly clever in the
accomplishment of all things, as endued with forgiveness, as complete
masters of the senses. Indeed, it has been said that they dispel all the
evils to which human beings are subject. These high-souled ones are the
witnesses of all good and bad deeds. Rising up in the morning one should
take their names, for by this, one is sure to acquire all that is good.
He who takes the names of them becomes freed from the fear of fires and
of thieves. Such a man never finds his way obstructed by any impediment.
By taking the names of these high-souled ones, one becomes free from bad
dreams of every kind. Cleared from every sin, such men take birth in
auspicious families. That regenerate person who, with restrained senses,
recites these names on the occasions of performing the initiatory rites
of sacrifices and other religious observances, becomes, as the
consequence thereof, endued with righteousness, devoted to the study of
the soul, possessed of forgiveness and self-restraint, and free from
malice. If a man that is afflicted with disease recites them, he becomes
freed from his sin in the form of disease. By reciting them within a
house, all evils are dispelled from the inmates. By reciting them within
a field, the growth is helped of all kinds of crops. Reciting them at the
time of setting out on a journey, or while one is away from one's home,
one meets with good fortune. These names lead to the protection of one's
own self, of one's children and spouses, of one's wealth, and of one's
seeds, and plants. The Kshatriya who recites these names at the time of
joining a battle sees destruction overtake his foes and good fortune
crown him and his party. The man who recites these names on the occasions
of performing the rites in honour of the deities or the Pitris, helps the
Pitris and deities eat the sacrificial Havya and Kavya. The man that
recites them becomes freed from fear of diseases and beasts of prey, of
elephants and thieves. His load of anxiety becomes lightened, and he
becomes freed from every sin. By reciting these excellent Savitri Mantras
on board a vessel, or in a vehicle, or in the courts of kings, one
attains to high success. There where these Mantras are recited, fire does
not burn wood. There children do not die, nor snakes dwell. Indeed, at
such places, there can be no fear of the king, nor of Pisachas and
Rakshasas. [607] Verily, the man who recites these Mantras ceases to have
any fear of fire or water or wind or beasts of prey. These Savitri
Mantras, recited duly, contribute to the peace and well-being of all the
four orders. Those men who recite them with reverence become freed from
every sorrow and at last attain to a high end. Even these are the results
achieved by them that recite these Savitri Mantras which are of the form
of Brahma. That man who recites these Mantras in the midst of kine sees
his kine become fruitful. Whether when setting out on a journey, or
entering a house on coming back, one should recite these Mantras on every
occasion. These Mantras constitute a great mystery of the Rishis and are
the very highest of those which they silently recite. Even such are these
Mantras unto them who practise the duty of recitation and pour libations
on the sacrificial fire. This that I have said unto thee is the excellent
opinion of Parasara. It was recited in former days unto Sakra himself.
Representing as it does Truth or Eternal Brahman. I have declared it in
full to thee. It constitutes that heart of all creatures, and is the
highest Sruti. All the princes of the race of Soma and of Surya, viz.,
the Raghavas and the Kauravas, recite these Mantras every day after
having purified themselves, These constitute the highest end of human
creatures. There is rescue from every trouble and calamity in the daily
recitation of the names of the deities of the seven Rishis, and of
Dhruva. Indeed, such recitation speedily frees one from distress. The
sages of olden times, viz., Kasyapa, Gotama, and others, and Bhrigu
Angiras and Atri and others, and Sukra, Agastya, and Vrihaspati, and
others, all of whom are regenerate Rishis, have adored these Mantras.
Approved of by the son of Bharadwaja, these Mantras were attained by the
sons of Richika. Verily, having acquired them again from Vasishtha, Sakra
and the Vasus went forth to battle and succeeded in subjugating the
Danavas. That man who makes a present of a hundred kine with their horns
covered with plates of gold unto a Brahmana possessed of much learning
and well-conversant with the Vedas, and he who causes the excellent
Bharata story to be recited in his house every day, are said to acquire
equal merits. By reciting the name of Bhrigu one's righteousness becomes
enhanced. By bowing to Vasishtha one's energy become enhanced. By bowing
unto Raghu, one becomes victorious in battle. By reciting the praises of
the Aswins, one becomes freed from diseases. I have thus, O king, told
thee of the Savitri Mantras which are identical with eternal Brahman. If
thou wishest to question me on any other topic thou mayst do so. I shall,
O Bharata, answer thee.'"



SECTION CLI

"Yudhishthira said, 'Who deserve to be worshipped? Who are they unto whom
we should bow? How, indeed, should we behave towards whom? What course of
conduct, O grandsire, towards what classes of persons is regarded
faultless?'

"Bhishma said, 'The humiliation of Brahmanas would humiliate the very
deities. By bowing unto Brahmanas one does not, O Yudhishthira, incur any
fault. They, deserve to be worshipped. They deserve to have our
Salutations. Thou shouldst behave towards them as if they are thy sons.
Indeed, it is those men endued with great wisdom that uphold all the
worlds. The Brahmanas are the great causeways of Righteousness in respect
of all the worlds. Their happiness consists in renouncing all kinds of
wealth. They are devoted to the vow of restraining speech. They are
agreeable to all creatures, and observant of diverse excellent vows. They
are the refuge of all creatures in the universe. They are the authors of
all the regulations which govern the worlds. They are possessed of great
fame Penances are always their great wealth. Their power consists in
speech. Their energy flows from the duties they observe. Conversant with
all duties, they are possessed of minute vision, so that they are
cognizant of the subtlest considerations. They are of righteous desires.
They live the observance of well-performed duties. They are the causeways
of Righteousness. The four kinds of living creatures exist, depending
upon them as their refuge. They are the path or road along which all
should go. They are the guides of all. They are the eternal upholders of
all the sacrifices. They always uphold the heavy burdens of sires and
grandsires. They never droop under heavy weights even when passing along
difficult-roads like strong cattle. They are attentive to the
requirements of Piths and deities and guests. They are entitled to eat
the first portions of Havya and Kavya. By the very food they eat, they
rescue the three worlds from great fear. They are as it were, the Island
(for refuge) for all worlds. They are the eyes of all persons endued with
sight. The wealth they possess consists of all the branches of knowledge
known by the name of Siksha and all the Srutis. Endued with great skill,
they are conversant with the most subtle relations of things. They are
well-acquainted with the end of all things, and their thoughts are always
employed upon the science of the soul. They are endued with the knowledge
of the beginning, the middle, and the end of all things, and they are
persons in whom doubts no longer exist in consequence of feeling certain
of their knowledge. They are fully aware of the distinctions between what
is superior and what is inferior. They it is who attain to the highest
end. Freed from all attachments, cleansed of all sins, transcending all
pairs of opposites (such as heat and cold, happiness and misery, etc.),
they are unconnected with all worldly things. Deserving of every honour,
they are always held in great esteem by persons endued with knowledge and
high souls. They cast equal eyes on sandal-paste and filth or dirt, on
what is food and what is not rood. They see with an equal eye their brown
vestments of coarse cloth and fabrics of silk and animal skins. They
would live for many days together without eating any food, and dry up
their limbs by such abstention from all sustenance. They devote
themselves earnestly to the study of the Vedas, restraining their senses.
They would make gods of those that are not gods, and not gods of those
that are gods. Enraged, they can create other worlds and other Regents of
the worlds than those that exist. Through the course of those high-souled
ones, the ocean became so saline as to be undrinkable. The fire of their
wrath yet burns in the forest of Dandaka, unquenched by time. They are
the gods of the gods, and the cause of all cause. They are the authority
of all authorities. What man of intelligence and wisdom is there that
would seek to humiliate them? Amongst them the young and the old all
deserve honours. They honour one another (not in consequence of
distinctions of age but) in consequence of distinctions in respect of
penances and knowledge. Even the Brahmana that is destitute of knowledge
is a god and is a high instrument for cleansing others. He amongst them,
then, that is possessed of knowledge is a much higher god and like unto
the ocean when full (to the brim). Learned or unlearned, Brahmana is
always a high deity. Sanctified or unsanctified (with the aid of
Mantras), Fire is ever a great deity. A blazing fire even when it burns
on a crematorium, is not regarded as tainted in consequence of the
character of the spot whereon it burns. Clarified butter looks beautiful
whether kept on the sacrificial altar or in a chamber. So, if a Brahmana
be always engaged in evil acts, he is still to be regarded as deserving
of honour. Indeed, know that the Brahmana is always a high deity.'"



SECTION CLII

"Yudhishthira said, 'Tell us, O king, what is that reward attached to the
worship of Brahmanas, seeing which thou worshippest them, O thou of
superior intelligence! Indeed, what is that success, flowing from their
worship, guided by which thou worshippest them?'

"Bhishma said, 'In this connection is cited this old narrative of a
conversation between Pavana and Arjuna, O Bharata! Endued with a thousand
arms and great beauty the mighty Kartavirya, in days of yore, became the
lord of all the world. He had his capital in the city of Mahishmati. Of
unbaffled prowess, that chief of the Haihaya race of Kshatriyas swayed
the whole earth with her belt of seas, together with all her islands and
all her precious mines of gold and gems. Keeping before him the duties of
the Kshatriya order, as also humility and Vedic knowledge, the king made
large gifts of wealth unto the Rishi Dattatreya. Indeed, the son of
Kritavirya thus adored the great ascetic who, becoming pleased with him,
asked him to solicit three boons. Thus requested by the Rishi in respect
of boons, the king addressed him, saying, 'Let me become endued with a
thousand arms when I am in the midst of my troops. While, however, I
remain at home let me have, as usual only two arms! Indeed, let
combatants, when engaged in battle, behold me possessed of a thousand
arms, observant also of high vows, let me succeed in subjugating the
whole earth by dint of my prowess. Having acquired the earth righteously,
let me sway her with vigilance. There is a fourth boon which, O foremost
of regenerate persons, I solicit thee to grant. O faultless one, in
consequence of the disposition to favour me, it behoveth thee to grant it
to me. Dependent that I am on thee, whenever I may happen to go wrong,
let the righteous come forth to instruct and set me right! Thus
addressed, the Brahmana replied unto the king, saying, 'So let it be!'
Even thus were those boons acquired by that king of blazing effulgence.
Riding then on his car whose splendour resembled that of fire or the Sun,
the monarch, blinded by his great prowess, said, 'Who, indeed, is there
that can be regarded as my equal in patience and energy, in fame and
heroism, in prowess and strength?' After he had uttered these words, an
invisible voice in the welkin said, 'O ignorant wretch, dost thou not
know that the Brahmana is superior to the Kshatriya? The Kshatriya,
assisted by the Brahmana rules all creatures!'

"Arjuna said, 'When gratified, I am able to create many creatures. When
angry, I am able to destroy all. In thought, word, and deed, I am the
foremost. The Brahmana is certainly not above me!' The first proposition
here is that the Brahmana is superior to the Kshatriya. The
counter-proposition is that the Kshatriya is superior. Thou hast said, O
invisible being that the two are united together (in the act upon which
the Kshatriya's superiority is sought to be based). A distinction,
however, is observable in this. It is seen that Brahmanas take refuge
with Kshatriyas. The Kshatriyas never seek the refuge of Brahmanas.
indeed, throughout the earth, the Brahmanas, accepting such refuge under
the pretence of teaching the Vedas, draw their sustenance from the
Kshatriyas. The duty of protecting all creatures is vested in Kshatriyas.
It is from the Kshatriyas that the Brahmanas derive their sustenance. How
then can the Brahmana be superior to the Kshatriyas? Well, I shall from
today, bring under my subjection, your Brahmanas who are superior to all
creatures but who have mendicancy for their occupation and who are so
self-conceited! What the virgin Gayatri has said from the welkin is not
true. Robed in skins, the Brahmanas move about in independence. I shall
bring those independent wights under my subjection. Deity or man, there
is none in the three worlds who can hurl me from the sovereignty I enjoy.
Hence, I am certainly superior to the Brahmanas. This world that is now
regarded as having Brahmanas for its foremost denizens shall soon be made
such as to have Kshatriyas for its foremost denizens. There is none that
is capable of bearing my might in battle! Hearing these words of Arjuna,
the welkin-ranging goddess became agitated. Then the god of wind,
addressing the king from the sky, said, 'Cast off this sinful attitude.
Bow unto the Brahmanas. By injuring them thou wilt bring about troubles
on thy kingdom. The Brahmanas will either slay thee, king though thou
art, or, endued with great might that they are, they will drive thee away
from thy kingdom, despoiling thee of thy energy!' The king, hearing this
speech, addressed the speaker, saying, Who, indeed, art thou?' The god of
wind answered, 'I am the god of wind and the messenger of the deities! I
say unto thee what is for thy benefit.'

"Arjuna said, 'Oh, I see that thou hast today shown thy devotion and
attachment to the Brahmanas. Tell me now what kind of earthly creature is
the Brahmana! Tell me, does a superior Brahmana resemble the Wind in any
respect? Or, is he like Water, or Fire, or the Sun, or the Firmament?'"



SECTION CLIII

"The god of wind said, 'Hear, O deluded man, what the attributes are that
belong to Brahmanas all of whom are endued with high souls. The Brahmana
is superior to all those which, O king, thou hast named! In days of yore,
the earth, indulging in a spirit of rivalry with the kind of the Angas,
forsook her character as Earth. The regenerate Kasyapa caused destruction
to overtake her by actually paralysing her. The Brahmanas are always
unconquerable, O king, in heaven as also on earth. In days of yore, the
great Rishi Angiras, through his energy, drank off all the waters. The
high-souled Rishi, having drank off all the waters as if they were milk,
did not feel yet his thirst to be slaked. He, therefore, once more caused
the earth to be filled with water by raising a mighty wave. On another
occasion, when Angiras became enraged with me, I fled away, leaving the
world, and dwelt for a long time concealed in the Agnihotra of the
Brahmanas through fear of that Rishi. The illustrious Purandara, in
consequence of his having coveted the body of Ahalya, was cursed by
Gautama, yet, for the sake of Righteousness and wealth, the Rishi did not
destroy outright the chief of the deities. The Ocean, O king, that was
full in former days of crystal water, cursed by the Brahmanas, became
saline in taste. [608] Even Agni who is of the complexion of gold, and who
blazes with effulgence when destitute of smoke, and whose flames uniting
together burn upwards, when cursed by the angry Angiras, became divested
of all these attributes. [609] Behold, the sixty thousand sons of Sagara,
who came here to adore the Ocean, have all been pulverised by the
Brahmana. Kapila of golden complexion. Thou art not equal to the
Brahmanas. Do thou, O king, seek thy own good. The Kshatriya of even
great puissance bows to Brahmana children that are still in their
mothers' wombs. The large kingdom of the Dandakas was destroyed by a
Brahmana. The mighty Kshatriya Talajangala was destroyed by a single
Brahmana. viz., Aurva. Thou too hast acquired a large kingdom, great
might, religious merit, and learning, which are all difficult of
attainment, through the grace of Dattatreya. Why dost thou, O Arjuna,
worship Agni everyday who is a Brahmana? He is the bearer of sacrificial
libations from every part of the universe. Art thou ignorant of this
fact? Why, indeed, dost thou suffer thyself to be stupefied by folly when
thou art not ignorant of the fact that a superior Brahmana is the
protector of all creatures in the world and is, indeed, the creator of
the living world? The Lord of all creatures, Brahman, unmanifest, endued
with puissance, and of unfading glory, who created this boundless
universe with its mobile and immobile creatures (is a Brahman). Some
persons there are, destitute of wisdom, who say that Brahman was born of
an Egg. From the original Egg, when it burst forth, mountains and the
points of the compass and the waters and the earth and the heavens all
sprang forth into existence. This birth of the creation was not seen by
any one. How then can Brahman be said to have taken his birth from the
original Egg, when especially he is declared as Unborn? It is said that
vast uncreate Space is the original Egg. It was from this uncreate Space
(or Supreme Brahman) that the Grandsire was born. If thou askest,
'Whereon would the Grandsire, after his birth from uncreate Space, rest,
for there was then nothing else?' The answer may be given in the
following words, 'There is an existent Being of the name of
Consciousness. That mighty Being is endued with great energy. There is no
Egg. Brahman, however, is existent. He is the creator of the universe and
is its king! Thus addressed by the god of wind, king Arjuna remained
silent.'" [610]



SECTION CLIV

"The god of wind said, 'Once on a time, O king, a ruler of the name of
Anga desired to give away the whole earth as sacrificial present unto the
Brahmanas. At this, the earth became filled with anxiety. 'I am the
daughter of Brahman. I hold all creatures. Having obtained me, alas, why
does this foremost of kings wish to give me away unto the Brahmanas?
Abandoning my character as the soil, I shall now repair to the presence
of my sire. Let this king with all his kingdom meet with destruction?
Arrived at this conclusion, she departed for the region of Brahman The
Rishi Kasyapa, beholding goddess Earth on the point of departing, himself
immediately entered the visible embodiment of the goddess, casting off
his own body, by the aid of Yoga. The earth thus penetrated by the spirit
of Kasyapa, grew in prosperity and became full of all kinds of vegetable
produce. Indeed, O king for the time that Kasyapa pervaded the earth,
Righteousness became foremost everywhere and all fears ceased. In this
way, O king, the earth remained penetrated by the spirit of Kasyapa for
thirty thousand celestial years, fully alive to all those functions which
it used to discharge while it was penetrated by the spirit of Brahman's
daughter. Upon the expiry of this period, the goddess returned from the
region of Brahman and arrived here bowed unto Kasyapa and from that time
became the daughter of that Rishi, Kasyapa is a Brahmana. Even this was
the feat, O king, that a Brahmana did. Tell me the name of the Kshatriya
who can be held to be superior to Kasyapa! Hearing these words, king
Arjuna remained silent. Unto him the god of wind once more said, 'Hear
now, O king, the story of Utathya who was born in the race of Angiras.
The daughter of Soma, named Bhadra, came to be regarded as unrivalled in
beauty. Her sire Soma regarded Utathya to be the fittest of husbands for
her. The famous and highly blessed maiden of faultless limbs, observing
diverse vows, underwent the severest austerities from the desire of
obtaining Utathya for her lord. After a while, Soma's father Atri,
inviting Utathya to his house, bestowed upon him the famous maiden.
Utathya, who used to give away sacrificial presents in copious measure,
duly received the girl for his wife. It so happened, however, that the
handsome Varuna had, from a long time before, coveted the girl. Coming to
the woods where Utathya dwelt, Varuna stole away the girl when she had
plunged into the Yamuna for a bath. Abducting her thus, the Lord of the
waters took her to his own abode. That mansion was of a wonderful aspect.
It was adorned with six hundred thousand lakes. There is no mansion that
can be regarded more beautiful than that palace of Varuna. It was adorned
with many palaces and by the presence of diverse tribes of Apsaras and of
diverse excellent articles of enjoyment. There, within that palace, the
Lord of waters; O king, sported with the damsel. A little while after,
the fact of the ravishment of his wife was reported to Utathya. Indeed,
having heard all the facts from Narada, Utathya addressed' the celestial
Rishi, saying, 'Go, O Narada, unto Varuna and speak with due severity
unto him. Ask him as to why he has abducted my wife, and, indeed, tell
him in my name that he should yield her up. Thou mayst say to him
further, 'Thou are a protector of the worlds, O Varuna, and not a
destroyer! Why then hast thou abducted Utathya's wife bestowed upon him
by Soma?' Thus requested by Utathya, the celestial Rishi Narada repaired
to where Varuna was and addressing him, said, 'Do thou set free the wife
of Utathya. Indeed, why hast thou abducted her?' Hearing these words of
Narada, Varuna replied unto him, saying, 'This timid girl is exceedingly
dear to me. I dare not let her go!' Receiving this reply, Narada repaired
to Utathya and cheerlessly said, 'O great ascetic, Varuna has driven me
out from his house, seizing me by the throat. He is unwilling to restore
to thee thy spouse. Do thou act as thou pleasest.' Hearing these words of
Narada, Angiras became inflamed with wrath. Endued with wealth of
penances, he solidified the waters and drank them off, aided by his
energy. When all the waters were thus drunk off, the Lord of that element
became very cheerless with all his friends and kinsfolk. For all that, he
did not still give up Utathya's wife. Then Utathya, that foremost of
regenerate persons, filled with wrath, commanded Earth, saying, 'O
amiable one, do thou show land where there are at present the six hundred
thousand lakes.' At these words of the Rishi, the Ocean receded from the
spot indicated, and land appeared which was exceedingly sterile. Unto the
rivers that flowed through that region, Utathya said, 'O Saraswati, do
thou become invisible here. Indeed, O timid lady, leaving this region, go
thou to the desert! O auspicious goddess, let this region, destitute of
thee, cease to become sacred.' When that region (in which the lord of
waters dwelt) became dry, he repaired to Angiras, taking with him
Utathya's spouse, and made her over to him. Getting back his wife,
Utathya became cheerful. Then, O chief of the Haihaya race, that great
Brahmana rescued both the universe and the Lord of waters from the
situation of distress into which he had brought them. Conversant with
every duty, the Rishi Utathya of great energy, after getting back his
spouse, O king, said so unto Varuna, 'I have recovered my wife, O Lord of
waters, with the aid of my penances and after inflicting such distress on
thee as made thee cry aloud in anguish! Having said this, he went home,
with that wife of his. Even such, O king, was Utathya, that foremost of
Brahmanas. Shall I go on? Or, will you yet persist in thy opinion? What,
is there a Kshatriya that is superior to Utathya?'



SECTION CLV

"Bhishma said, "Thus addressed, king Arjuna remained silent. The god of
wind once more spoke to him, 'Listen now, O king, to the story of the
greatness of the Brahmana Agastya. Once on a time, the gods were
subjugated by the Asuras upon which they became very cheerless. The
sacrifices of the deities were all seized, and the Swadha of the Pitris
was also misappropriated. Indeed, O Chief of the Haihayas, all the
religious acts and observances of human beings also were suspended by the
Danavas. Divested of their prosperity, the deities wandered over the
earth as we have heard. One day, in course of their wandering they met
Agastya of high vows, that Brahmana, O king, who was endued with great
energy and splendour which was as blazing as that of the sun. Saluting
him duly, the deities made the usual enquiries of politeness. They then,
O King, said these words unto that high-souled one, 'We have been
defeated by the Danavas in battle and have, therefore, fallen off from
affluence and prosperity. Do thou, therefore, O foremost of ascetics,
rescue us from this situation of great fear.' Thus informed of the plight
to which the deities had been reduced, Agastya became highly incensed
(with the Danavas). Possessed of great energy, he at once blazed forth
like the all-consuming fire at the time of the universal dissolution.
With the blazing rays that then emanated from the Rishi, the Danavas
began to be burnt. Indeed, O king, thousands of them began to drop down
from the sky. Burning with the energy of Agastya, the Danavas, abandoning
both heaven and earth, fled towards the southern direction. At that time
the Danava king Vali was performing a Horse-sacrifice in the nether
regions. Those great Asuras who were with him in those regions or who
were dwelling in the bowels of the earth, were not burnt. The deities,
upon the destruction of their foes, then regained their own regions,
their fears entirely dispelled. Encouraged by what he accomplished for
them, they then solicited the Rishi to destroy those Asuras who had taken
refuge within the bowels of the earth or in the nether regions. Thus
solicited by the gods, Agastya replied unto them, saying, 'Yes, I am
fully competent to consume those Asuras that are dwelling underneath the
earth; but if I achieve such a feat, my penances will suffer a
diminution. Hence, I shall not exert my power.' Even thus, O king, were
the Danavas consumed by the illustrious Rishi with his own energy. Even
thus did Agastya of cleansed soul, O monarch, accomplish that feat with
the aid of his penances. O sinless one, even so was Agastya as described
by me! Shall I continue? Or, will you say anything in reply? Is there any
Kshatriya who is greater than Agastya?'

"Bhishma continued, 'Thus addressed, king Arjuna remained silent. The god
of wind once more said, 'Hear, O king, one of the great feats of the
illustrious Vasishtha. Once on a time the deities were engaged in
performing a sacrifice on the shores of the lake Vaikhanasa. Knowing of
his puissance, the sacrificing gods thought of Vasishtha and made him
their priest in imagination. Meanwhile, seeing the gods reduced and
emaciated in consequence of the Diksha they were undergoing, a race of
Danavas, of the name of Khalins, of statures as gigantic as mountains,
desired to slay them. Those amongst the Danavas that were either disabled
or slain in the fight were plunged into the waters of the Manasa lake and
in consequence of the boon of the Grandsire they instantly came back to
vigour and life. Taking up huge and terrible mountain summits and maces
and trees, they agitated the waters of the lake, causing them to swell up
to the height of a hundred yojanas. They then ran against the deities
numbering ten thousand. Afflicted by the Danavas, the gods then sought
the protection of their chief, Vasava-Sakra, however, was soon afflicted
by them. In his distress he sought the protection of Vasishtha. At this,
the holy Rishi Vasishtha assured the deities, dispelling their fears.
Understanding that the gods had become exceedingly cheerless, the ascetic
did this through compassion. He put forth his energy and burnt, without
any exertion, those Danavas called Khalins. Possessed of wealth of
penances, the Rishi brought the River Ganga, who had gone to Kailasa, to
that spot. Indeed, Ganga appeared, piercing through the waters of the
lake. The lake was penetrated by that river. And as that celestial
stream, piercing through the waters of the lake, appeared, it flowed on,
under the name of Sarayu. The place whereon those Danavas fell came to be
called after them. Even thus were the denizens of Heaven, with Indra at
their head, rescued from great distress by Vasishtha, It was thus that
those Danavas, who had received boons from Brahman, were slain by that
high-souled Rishi. O sinless one, I have narrated to thee the feat which
Vasishtha accomplished. Shall I go on? Or, will you say anything! Was
there a Kshatriya who could be said to surpass the Brahmana Vasishtha?'



SECTION CLVI

"Bhishma said, 'Thus addressed, Arjuna remained silent. The god of wind
once more addressed him, saying, 'Hear me, O foremost one of the
Haihayas, as I narrate to thee the achievement of the high-souled Atri.
Once on a time as the gods and Danavas were fighting each other in the
dark, Rahu pierced both Surya and Soma with his arrows. The gods,
overwhelmed by darkness, began to fall before the mighty Danavas, O
foremost of kings! Repeatedly struck by the Asuras, the denizens of
heaven began to lose their strength. They then beheld the learned
Brahmana Atri, endued with wealth of penances, engaged in the observance
of austerities. Addressing that Rishi who had conquered all his senses
and in whom wrath had been extinguished, they said 'Behold, O Rishi,
these two, viz., Soma and Surya, who have both been pierced by the Asuras
with their arrows! In consequence of this, darkness has overtaken us, and
we are being struck down by the foe. We do not see the end of our
troubles! Do thou, O lord of great puissance, rescue us from this great
fear.'

"The Rishi said, 'How, indeed, shall I protect you? They answered,
saying, 'Do thou thyself become Chandramas. Do thou also become the sun,
and do thou begin to slay these robbers!' Thus solicited by them, Atri
assumed the form of the darkness-destroying Soma. Indeed, in consequence
of his agreeable disposition, he began to look as handsome and delightful
as Soma himself. Beholding that the real Soma and the real Surya had
become darkened by the shafts of the foe, Atri, assuming the forms of
those luminaries, began to shine forth in splendour over the field of
battle, aided by the puissance of his penances. Verily Atri made the
universe blaze forth in light, dispelling all its darkness. By putting
forth his puissance, he also subjugated the vast multitudes of those
enemies of the deities. Beholding those great Asuras burnt by Atri, the
gods also, protected by Atri's energy, began to despatch them quickly.
Putting forth his prowess and mastering all his energy, it was even in
this way that Atri illumined the god of day, rescued the deities, and
slew the Asuras! Even this was the feat that regenerate one, aided by his
sacred fire,--that silent reciter of Mantras, that one clad in
deer-skins,--accomplished! Behold, O royal sage, that act achieved by
that Rishi who subsisted upon fruits only! I have thus narrated to thee,
in detail, the feat of the high-souled Atri. Shall I go on! Or, will you
say anything? Is there a Kshatriya that is superior to this regenerate
Rishi?'

"Thus addressed, Arjuna remained silent. The god of wind once more spake
unto him, 'Hear, O king, the feat achieved by the high-souled Chyavana
(in days of old). Having passed his promise to the twin Aswins, Chyavana
addressed the chastiser of Paka, saying, 'Do thou make the Aswins
drinkers of Soma with all other deities!'

"Indra said, 'The Aswins have been cast away by us. How then, can they be
admitted into the sacrificial circle for drinking Soma with the others?
They are not numbered with the deities. Do not, therefore, tell us so! O
thou of great vows, we do not wish to drink Soma in the company of the As
wins. Whatever other behest thou mayst be pleased to utter, O learned
Brahmana, we are ready to accomplish.'

"Chyavana said, 'The twin Aswins shall drink Soma with all of you! Both
of them are gods, O chief of the deities, for they are the sons of Surya.
Let the gods do what I have said. By acting according to those words, the
gods will reap great advantage. By acting otherwise, evil will overtake
them.'

"Indra said, 'I shall not, O foremost of regenerate persons, drink Soma
with the Aswins! Let others drink with them as they please! As regards
myself, I dare not do it.'

"Chyavana said, 'If, O slayer of Vala, thou wilt not obey my words, thou
shalt, this very day, drink Soma with them in sacrifice, compelled by me!

"The god of wind said, 'Then Chyavana, taking the Aswins with him,
commenced a great religious rite for their benefit. The gods all became
stupefied by Chyavana with his Mantras. Beholding that feat commenced by
Chyavana, Indra became incensed with wrath. Taking up a huge mountain he
ran against that Rishi. The chief of the deities was also armed with the
thunderbolt. Then the illustrious Chyavana, endued with penances, cast an
angry glance upon Indra as he advanced. Throwing a little water at him,
he paralysed the chief of the deities with his thunderbolt and mountain.
As the result of the religious rite he had commenced, he created a
terrible Asura hostile to Indra. Made of the libations he had poured on
the sacred fire, that Asura was called Mada, of mouth gaping wide. Even
such was the Asura that the great ascetic created with the aid of
Mantras. There were a thousand teeth in his mouth, extending for a
hundred yojanas. Of terrible mien, his fangs were two hundred yojanas in
length. One of his cheeks rested on the earth and the other touched the
heavens. Indeed, all the gods with Vasava seemed to stand at the root of
that great Asura's tongue, even as fishes when they enter into the wide
open mouth of a leviathan. While standing within the mouth of Mada, the
gods held a quick consultation and then addressing Indra, said, 'Do thou
soon bend thy head in reverence unto this regenerate personage! Freed
from every scruple, we shall drink Soma with the Aswins in our company!
Then Sakra, bowing down his head unto Chyavana, obeyed his behest. Even
thus did Chyavana make the Aswins drinkers of Soma with the other gods.
Calling back Mada, the Rishi then assigned him the acts he was to do.
That Mada was commanded to take up his residence in dice, in hunting, in
drinking, and in women. Hence, O king, those men that betake themselves
to these, meet with destruction, without doubt. Hence, one should always
cast off these faults to a great distance. Thus, O king, I have narrated
to thee the feat achieved by Chyavana. Shall I go on? Or, will you say
anything in reply? Is there a Kshatriya that is higher than the Brahmana
Chyavana?'"



SECTION CLVII

"Bhishma said, 'Hearing these words of the god of wind, Arjuna remained
silent. At this, the god of wind once more addressed him, saying, 'When
the denizens of heaven, with Indra at their head, found themselves within
the mouth of the Asura Mada, at that time Chyavana took away from them
the earth. Deprived previously of heaven and now shorn of the earth also,
the gods became very cheerless. Indeed, those high-souled ones, afflicted
with grief, then threw themselves unreservedly upon the Grandsire's
protection.'

"The gods said, 'O thou that art adored by all creatures of the universe,
the earth has been taken away from us by Chyavana, while we have been
deprived of heaven by the Kapas, O puissant one!'

"Brahmana said, 'Ye denizens of heaven, do you, with Indra at your head,
repair quickly and seek the protection of the Brahmanas. By gratifying
them you will succeed in regaining both the regions as before.' Thus
instructed by the Grandsire, the deities repaired to the Brahmanas and
became suppliants for their protection. The Brahmanas replied, enquiring,
'Whom shall we subjugate?' Thus asked, the deities said unto them, 'Do ye
subjugate the Kapas.' The Brahmanas then said, 'Bringing them down on the
earth first, we shall speedily subjugate them.' After this, the Brahmanas
commenced a rite having for its object the destruction of the Kapas. As
soon as this was heard of by the Kapas, they immediately despatched a
messenger of theirs, named Dhanin, unto those Brahmanas. Dhanin, coming
to them as they sat on the earth, thus delivered to them the message of
the Kapas. The Kapas are even like you all! (They are not inferior to any
of you). Hence, what will be the effect of these rites which you seem to
be bent upon achieving? All of them are well-conversant with the Vedas
and possessed of wisdom. All of them are mindful of sacrifices. All of
them have Truth for their vow, and for these reasons all of them are
regarded as equal to great Rishis. The goddess of Prosperity sports among
them, and they, in their turn, support her with reverence. They never
indulge in acts of fruitless congress with their wives, and they never
eat the flesh of such animals as have not been killed in sacrifices. They
pour libations on the blazing sacrificial fire (every day) and 'are
obedient to the behests of their preceptors and seniors. All of them are
of souls under perfect control, and never take any food without dividing
it duly among their children. They always proceed on cars and other
vehicles together (without any of them riding his own vehicle while
others journey on foot). They never indulge in acts of congress with
their spouses when the latter are in midst of their functional period.
They all act in such a way as to attain to regions of felicity hereafter.
Indeed, they are always righteous in their deeds. When women quick with
child or old men have not eaten, they never eat anything themselves. They
never indulge in play or sports of any kind in the forenoon. They never
sleep during the day. When the Kapas have these and many other virtues
and accomplishments, why, indeed, would you seek to subjugate them? You
should abstain from the endeavour! Verily, by such abstention ye would
achieve what is for your good.'

"The Brahmanas said, 'Oh, we shall subjugate the Kapas! In this matter,
we art one with the deities. Hence, the Kapas deserve slaughter at your
hands. As regards Dhanin, he should return whence he came! After this,
Dhanin, returning to the Kapas, said unto them, 'The Brahmanas are not
disposed to do you any good! 'Hearing this, all the Kapas took up their
weapons and proceeded towards the Brahmanas. The Brahmanas, beholding the
Kapas advancing against them with the standards of their cars upraised,
forthwith created certain blazing fires for the destruction of the Kapas.
Those eternal fires, created with the aid of Vedic Mantras, having
effected the destruction of the Kapas, began to shine in the firmament
like so many (golden) clouds. The gods, having assembled together in
battle, slew many of the Danavas. They did not know at that time that it
was the Brahmanas who had effected their destruction. Then Narada of
great energy, coming there, O king, informed the deities how their foes;
the Kapas, had been really slain by the Brahmanas of mighty energy (and
not by deities themselves). Hearing these words of Narada, the denizens
of heaven became highly gratified. They also applauded those regenerate
allies of theirs that were possessed of great fame. The energy and
prowess of the deities then began to increase, and worshipped in all the
worlds, they acquired also the boon of immortality!' After the god of
wind had said these words, king Arjuna worshipped him duly and addressing
him answered in these words, 'Hear, O mighty armed monarch, what Arjuna
said.'

"Arjuna said, O puissant god, always and by all means do I live for the
Brahmanas! Devoted to them, I worship them always! Through the grace of
Dattatreya I have obtained this might of mine! Through his grace have I
been able to accomplish great feats in the world and achieve high merit!
Oh, I have, with attention, heard of the achievements, O god of the wind,
of the Brahmanas with all their interesting details as recited by thee
truly.'

"The god of wind said, 'Do thou protect and cherish the Brahmanas, in the
exercise of those Kshatriya duties which are thine by birth. Do thou
protect them even as thou protectest thy own senses! There is danger to
thee from the race of Bhrigu! All that, however, will take place on a
distant day.'"



SECTION CLVIII

"Yudhishthira said, 'Thou always worshippest, O king, Brahmanas of
praiseworthy, vows. Whatever, however is that fruit seeing which thou
worshippest them, O king? O thou of high vows, beholding what prosperity
attaching to the worship of the Brahmanas dost thou worship them? Tell me
all this, O thou of mighty arms!

"Bhishma said, 'Here is Kesava endued with great intelligence. He will
tell thee everything. Of high vows and endued with prosperity, even he
will tell you what the prosperity is that attaches to the worship of
Brahmanas. My strength, ears, speech, mind, eyes, and that clear
understanding of mine (are all clouded today). I think, the time is not
distant when I shall have to cast off my body. The sun seems to me to go
very slowly. [611] Those high duties, O king, that are mentioned in the
Puranas as observed by Brahmanas and Kshatriyas and Vaisyas and Sudras,
have all been recited by me. Do thou, O son of Pritha, learn from Krishna
what little remains to be learnt on that head. I know Krishna truly. I
know who he is and what his ancient might is. O chief of the Kauravas,
Kesava is of immeasurable soul. Whenever doubts arise, it is he who
upholds Righteousness then. [612] It is Krishna who created the earth, and
sky, and the heavens. Indeed, the earth has sprung from Krishna's body.
Of terrible prowess and existing from the beginning of time, it is
Krishna who became the mighty Boar and raised the submerged Earth. It is
He who created all the points of the compass, together with all the
mountains. Below Him are the welkin, heaven, the four cardinal points,
and the four subsidiary points. It is from him that the entire creation
has flowed. It is He who has created this ancient universe. In His navel
appeared a Lotus. Within that Lotus sprang Brahma himself of immeasurable
energy. It was Brahma, O son of Pritha, who rent that darkness which
existed surpassing the very ocean (in depth and extent). In the Treta
age, O Partha, Krishna existed (on the earth), in the form of
Righteousness. In the Treta age, he existed in the form of Knowledge. In
the Dwapara age, he existed in the form of might. In the Kali age he came
to the earth in the form of unrighteousness. It is He who in days of yore
slew the Daityas. It is He who is the Ancient God. It is He who ruled the
Asuras in the form of their Emperor (Valin). It is He who is the Creator
of all beings. It is He who is also the future of all created Beings. It
is He who is also the protector of this universe fraught with the seed of
destruction. When the cause of Righteousness languishes, this Krishna
takes birth in the race of either the gods or among men. Staying on
Righteousness, this Krishna of cleansed soul (on such occasion) protects
both the higher and the lower worlds. Sparing those that deserve to be
spared, Krishna sets himself to the slaughter of the Asura, O Partha! It
is he who is all acts proper and improper and it is he who is the cause.
It is Krishna who is the act done, the act to be done, and the act that
is being done. Know that that illustrious one is Rahu and Soma and Sakra.
It is he that is Viswakarma. It is he that is of universal form. He is
the destroyer and he is the Creator of the universe. He is the wielder of
the Sula (lance); He is of human form; and He is of terrible form. All
creatures sing his praises, for he is known by his acts. Hundreds of
Gandharvas and Apsaras and deities always accompany him. The very
Rakshasas hymn his praise. He is the Enhancer of Wealth; He is the one
victorious Being in the universe. In Sacrifices, eloquent men hymn His
praises. The singers of Samans praise Him by reciting the Rathantaras.
The Brahmanas praise Him with Vedic Mantras. It is unto Him that the
sacrificial priests pour their libations. The deities with Indra at their
head hymned His praise when He lifted up the Gobardhana mountains for
protecting the cow-herds of Brindavana against the incessant showers that
Indra poured in rage. He is, O Bharata, the one Blessing unto all
creatures. He, O Bharata, having entered the old Brahma cave, beheld from
that place the original cover of the world in the beginning of Time. [613]
Agitating all the Danavas and the Asuras, this Krishna of foremost feats
rescued the earth. It is unto Him that people dedicate diverse kinds of
food. It is unto Him that the warriors dedicate all kinds of their
vehicles at the time of war. He is eternal, and it is under that
illustrious one that the welkin, earth, heaven, all things exist and
stay. He it is who has caused the vital seed of the gods Mitra and Varuna
to fall within a jar, whence sprang the Rishi known by the name of
Vasishtha. It is Krishna who is the god of wind; it is He who is the
puissant Aswins; it is He who is that first of gods, viz., the sun
possessed of a thousand rays. It is He by whom the Asuras have been
subjugated. It is He who covered the three worlds with three steps of
His. He is the soul of the deities and human beings, and Pitris. It is He
who is the Sacrifice performed by those persons that are conversant with
the rituals of sacrifices. It is He who rises every day in the firmament
(in the form of the sun) and divides Time into day and night, and courses
for half the year northwards and for half the year southwards.
Innumerable rays of light emanate from Him upwards and downwards and
transversely and illumine the earth. Brahmanas conversant with the Vedas
adore Him. Taking a portion of His rays the sun shines in the firmament.
Month after month, the sacrificer ordains Him as a sacrifice. Regenerate
persons conversant with the Vedas sing His praises in sacrifices of all
kinds. He it is that constitutes the wheel of the year, having three
naves and seven horses to drag it. It is in this way that He supports the
triple mansion (of the seasons), Endued with great energy, pervading all
things, the foremost of all creatures, it is Krishna who alone upholds
all the worlds. He is the sun, the dispeller of all darkness. He is the
Creator of all. Do thou, O hero, approach that Krishna! Once on a time,
the high-souled and puissant Krishna dwelt, for a while, in the form of
Agni in the forest of Khandava among some straw or dry grass. Soon was He
gratified (for he consumed all the medicinal herbs in that forest).
Capable of going everywhere at will, it was Krishna who, having
subjugated the Rakshasas and Uragas, poured them as libations upon the
blazing fire. It is Krishna who gave unto Arjuna a number of white
steeds. It is He who is the creator of all steeds. This world (or, human
life) represents his car. He it is that yokes that car for setting it in
motion. That car has three wheels (viz., the three attributes of Sattwa,
Rajas, and Tamas). It has three kinds of motion (for it goes upwards or
downwards or transversely, implying superior, inferior, and intermediate
birth as brought about by acts). It has four horses yoked to it (viz.,
Time, Predestiny, the will of the deities, and one's own will). It has
three naves (white, black, and mixed, implying good acts, evil acts and
acts that are of a mixed character). It is this Krishna who is the refuge
of the five original elements with the sky among them. It is He who
created the earth and heaven and the space between. Indeed, it is this
Krishna of immeasurable and blazing energy who has created the forests
and the mountains. It is this Krishna who, desirous of chastising Sakra
who was about to hurl his thunder at him, crossed the rivers and once
paralysed him. He is the one great Indra that is adored by the Brahmanas
in great sacrifices with the aid of a thousand old Riks. It was this
Krishna, O king, who alone was able to keep the Rishi Durvasa of great
energy as a guest for some time in his house. He is said to be the one
ancient Rishi. He is the Creator of the universe. Indeed, He creates
everything from His own nature. Superior to all two deities it is He who
teaches all the deities. He scrupulously observes all ancient ordinances.
Know, O king, that this Krishna, who is called Vishwaksena, is the fruit
of all acts that relate to pleasure, of all acts that are founded on the
Vedas, and of all acts that appertain to the world. He is the white rays
of light that are seen in all the worlds. He is the three worlds. He is
the three Regents of all the worlds. He is the three sacrificial fires.
He is the three Vyahritis; indeed, this son of Devaki is all the gods
together. He is the year; He is the Seasons; He is the Fortnights; He is
the Day and the Night; He is those divisions of time which are called
Kalas, and Kashthas, and Matras, and Muhurtas, and Lavas, and Kshanas.
Know that this Vishwaksena is all these. The Moon and the Sun, the
Planets, the Constellations, and the Stars, all the Parva days, including
the day of the full moon, the conjunctions of the constellations and the
seasons, have, O son of Pritha, flowed from this Krishna who is
Vishwaksena. The Rudras, the Adityas, the Vasus, the Aswins, the Sadhyas,
the Viswedevas, the diverse Maruts, Prajapati himself, the mother of the
deities, viz., Aditi, and the seven Rishis, have all sprung from Krishna.
Transforming Himself into the Wind, He scatters the universe. Of
Universal form, He becomes Fire that burns all things. Changing Himself
into Water, He drenches and submerges all, and assuming the form of
Brahman, He creates all the diverse tribes of animate and inanimate
creatures. He is Himself the Veda, yet he learns all the Vedas. He is
Himself all the ordinances, yet He observes all the ordinances that have
been laid down in matters connected with Righteousness and the Vedas and
that force or might which rules the world. Indeed, know, O Yudhishthira,
that this Kesava is all the mobile and immobile universe. He is of the
form of the most resplendent light. Of universal form, this Krishna is
displayed in that blazing effulgence. The original cause of the soul of
all existent creatures, He at first created the waters. Afterwards He
created this universe. Know that this Krishna is Vishnu. Know that He is
the soul of the universe. Know that He is all the seasons; He is these
diverse wonderful vegetations of Nature which we see; He is the clouds
that pour rain and the lightening that flashes in the sky. He is the
elephant Airavata. In fact, He is all the immobile and mobile universe.
The abode of the universe and transcending all attributes, this Krishna
is Vasudeva. When He becomes Jiva He comes to be called Sankarshana.
Next, He transforms Himself into Pradyumna and then into Aniruddha. In
this way, the high-souled Krishna, who has Himself for His origin divides
(or displays) Himself in fourfold form. Desirous of creating this
universe which consists of the fivefold primal elements. He sets himself
to his task, and causes it to go on in the fivefold form of animate
existence consisting of deities and Asuras and human beings and beasts
and birds. He it is that then creates the Earth and the Wind, the Sky,
Light, and also Water, O son of Pritha! Having created this universe of
immobile and mobile objects distributed into four orders of being (viz.,
viviparous, oviparous, vegetable and filth-born), he then created the
earth with her fivefold seed. He then created the firmament for pouring
copious showers of water on the earth. [614] Without doubt, O king, it is
this Krishna who has created this universe. His origin is in his own
self; it is He who causes all things to exist through his own puissance.
He it is that has created the deities, the Asuras, the human beings, the
world, the Rishis, the Pitris, and all creatures. Desirous of creating,
that Lord of all creatures duly created the whole universe of life. Know
that good and evil, mobile and immobile, have all flowed from this One
who is Vishwaksena. Whatever exists, and whatever will spring into
existence, all is Kesava. This Krishna is also the death that overtakes
all creatures when their end comes. He is eternal and it is He who
upholds the cause of Righteousness. Whatever existed in the past, and
whatever we do not know, verily, all that also is this Vishwaksena.
Whatever is noble and meritorious in the universe, indeed, whatever of
good and of evil exists, all that is Kesava who is inconceivable. Hence,
it is absurd to think of anything that is superior to Kesava. Kesava is
even such. More than this, He is Narayana, the highest of the high,
immutable and unfading. He is the eternal and immutable cause of the
entire mobile and immobile universe with its beginning, middle, and end,
as also of all creatures whose birth follows their wish.'"



SECTION CLIX

"Yudhishthira said, 'Do thou tell us, O slayer of Madhu, what the
prosperity is that attaches to the worship of the Brahmanas. Thou art
well-conversant with this topic. Verily, our grandsire knows thee.'

"Vasudeva said, 'Hear, O king, with rapt attention to me, O chief of
Bharata's race, as I recite to thee what the merits of the Brahmanas are,
in accordance with truth, O foremost one of Kuru's race! Once on a time
while I was seated at Dwaravati, O delighter of the Kurus, my son
Pradyumna, enraged by certain Brahmanas, came to me and said, 'O slayer
of Madhu, what merit attaches to the worship of the Brahmanas? Whence is
their lordship derived both here and hereafter? O giver of honours, what
rewards are won by constantly Worshipping the Brahmanas? Do thou kindly
explain this clearly to me, for my mind is disturbed by doubts in respect
of this.' When these words were addressed to me by Pradyumna, I answered
him as follows, Do thou hear, O king, with close attention, what those
words were, 'O child of Rukmin, listen to me as I tell thee what the
prosperity is that one may win by worshipping the Brahmanas. When one
sets oneself to the acquisition of the well-known aggregate of three
(viz., Righteousness, Wealth, and Pleasure), or to the achievement of
Emancipation, or to that of fame and prosperity, or to the treatment and
cure of disease, or to the worship of the deities and the Pitris, one
should take care to gratify the regenerate ones. They are each a king
Soma (that sheds such agreeable light in the firmament.) They are
dispensers of happiness and misery. O child of Rukmini, whether in this
or in the next world, O son, everything agreeable has its origin in the
Brahmanas. I have no doubt in this! From the worship of the Brahmanas
flow mighty achievements and fame and strength. The denizens of all the
worlds, and the Regents of the universe, are all worshippers of
Brahmanas. How then, O son, can we disregard them, filled with the idea
that we are lords of the earth? O mighty-armed one, do not suffer thy
wrath to embrace the Brahmanas as its object. In this as also in the next
world, Brahmanas are regarded as beings. They have direct knowledge of
everything in the universe. Verily, they are capable of reducing
everything into ashes, if angry. They are capable of creating other
worlds and other Regents of worlds (than those that exist). Why then
should not persons who are possessed of energy and correct knowledge
behave with obedience and respect towards them? Formerly, in my house, O
son, dwelt the Brahmana Durvasa whose complexion was green and tawny.
Clad in rags, he had a stick made of the Vilwa tree. [615] His beard was
long and he was exceedingly emaciated. He was taller in stature than the
tallest man on earth. Wandering over all the worlds, viz., that which
belongs to human beings and those that are for the deities and other
superior beings, even this was the verse which he sang constantly among
assemblies and in public squares. 'Who is there that would cause the
Brahmana Durvasa to dwell in his house, doing the duties of hospitality
towards him? He becomes enraged with every one if he finds even the
slightest transgression? Hearing this regarding my disposition, who is
there that will give me refuge? Indeed, he that would give me shelter as
a guest should not do anything to anger me!' When I saw that no one
ventured to give him shelter in his house. I invited him and caused him
to take up his residence in my abode. On certain days he would eat the
food sufficient for the needs of thousands of persons. On certain other
days he would eat very little. On some days he would go out of my house
and would not return. He would sometimes laugh without any ostensible
reason and sometimes cry as causelessly. At that time there was nobody on
earth that was equal to him in years. One day, entering the quarters
assigned to him he burnt all the beds and coverlets and all the
well-adorned damsels that were there for serving him. Doing this, he went
out. Of highly praiseworthy vows, he met me shortly after this and
addressing me, said, 'O Krishna, I wish to eat frumenty without delay!'
Having understood his mind previously, I had set my servants to prepare
every kind of food and drink. Indeed, many excellent viands had been kept
ready. As soon as I was asked, I caused hot frumenty to be brought and
offered to the ascetic. Having eaten some, he quickly said unto me, 'Do
thou, O Krishna, take some of this frumenty and smear all thy limbs with
it!' Without any scruple I did as directed. Indeed, with the remnant of
that frumenty I smeared my body and head. The ascetic at that time saw
thy mother of sweet face standing near. Laughing the while, he smeared
her body also with that frumenty. The ascetic then caused thy mother,
whose body was smeared over with frumenty, to be yoked unto a car without
any delay. Ascending that car he set out of my house. Endued with great
intelligence, that Brahmana blazed with effulgence like fire, and struck,
in my presence, my Rukmini endued with youth, as if she were an animal
destined to drag the cars of human beings. Beholding this, I did not feel
the slightest grief born of malice or the desire to injure the Rishi.
Indeed, having yoked Rukmini to the car, he went out, desirous of
proceeding along the high road of the city. Seeing that extraordinary
sight, some Dasarhas, filled with wrath, addressed one another and began
to converse in this way, 'Who else is there on earth that would draw
breath after having yoked Rukmini to a car! Verily, let the world be
filled with Brahmanas only! Let no other orders take birth here. The
poison of a virulent snake is exceedingly keen. Keener than poison is a
Brahmana. There is no physician for a person that has been bitten or
burnt by the virulent snake of a Brahmana, 'As the irresistible Durvasa
proceeded on the car, Rukmini tottered on the road and frequently fell
down. At this the regenerate Rishi became angry and began to urge Rukmini
on by striking her with the whip. At last, filled with a towering
passion, the Brahmana leapt down from the car, and fled towards the
south, running on foot, over a pathless ground. Beholding that foremost
of Brahmanas flying along the pathless ground, we followed him, although
we were smeared with frumenty, exclaiming behind him, 'Be gratified with
us, O holy one! Endued with great energy, the Brahmana, seeing me, said,
'O mighty-armed Krishna, thou hast subdued wrath by the strength of thy
nature? O thou of excellent vows, I have not found the slightest fault in
thee! O Govinda, I have been highly gratified with thee. Do thou solicit
the fruition of such wishes as thou pleasest! Behold duly, O son, what
the puissance is of myself when I become gratified with any one. As long
as deities and human beings will continue to entertain a liking for food,
so long will every one among them cherish the same liking for thee that
they cherish for their food! As long, again, as there will be
Righteousness in the several world, so long will the fame of thy
achievements last! Indeed, thy distinction will last so long in the three
worlds! O Janardana, agreeable thou shalt be to all persons! Whatever
articles of thine have been broken or burnt or otherwise destroyed (by
me), thou shalt see restored, O Janardana, to their former state or they
will reappear even in a better form! As long, again, O thou of unfading
glory, as thou wilt wish to live, so long wilt thou have no fear of death
assailing thee through such parts of thy body as have been smeared with
the frumenty I gave thee! O son, why didst thou not smear that frumenty
on the soles of thy feet as well? By not doing it, thou have acted in a
way that is not approved by me! Even these were the words that he said,
well-pleased with me on that occasion. After he had ceased speaking, I
saw that my body became endued with great beauty and splendour. Unto
Rukmini also, the Rishi, well-pleased with her, said, 'O beautiful lady,
thou shalt be the foremost one of thy sex in fame, and great glory and
achievements will be thine. Decrepitude or disease or loss of complexion
will never be thine! Every one will see thee engaged in waiting upon
Krishna, possessed as thou already art with a fragrant odour which is
always present in thee. Thou shalt become the foremost of all spouses,
numbering sixteen thousand, O Kesava. At last, when the time comes for
thy departure from the world, thou shalt attain to the inseparable
companionship of Krishna hereafter!' Having said these words unto thy
mother, the Rishi once more addressed me and uttering following words,
left the spot. Indeed, the Rishi Durvasa, blazing like a fire, said, 'O
Kesava, let thy understanding be always disposed even thus towards the
Brahmana!' Verily after uttering these words, that Brahmana disappeared
there and then before my eyes. After his disappearance I took to the
observance of the vow of uttering certain Mantras silently without being
heard by anybody. Verily, from that day I resolved to accomplish whatever
behests I should receive from the Brahmanas. Having adopted this vow, O
son, along with thy mother, both of us, with hearts filled with joy
re-entered our palace, Entering our house I saw that everything which the
Rishi had broken or burnt had reappeared and become new. Beholding those
new articles, which had besides become more durable, I became filled with
wonder. Verily, O son of Rukmini, from that day forth I have always
worshipped the Brahmanas in my mind! Even this, O chief of Bharata's
race, is what I said on that occasion regarding the greatness of those
Brahmanas who are the foremost of their order. Do thou also, O son of
Kunti, worship the highly blessed Brahmanas every day with gifts of
wealth and kine, O puissant one! It was in this way that I acquired the
prosperity I enjoy, the prosperity that is born of the grace of
Brahmanas. Whatever, again, Bhishma has said of me, O chief of the
Bharatas, is all true!'"



SECTION CLX

"Yudhishthira said, 'It behoveth thee, O slayer of Madhu, to expound to
me that knowledge which thou hast acquired through the grace of Durvasa!
O foremost of all persons endued with intelligence, I desire to know
everything about the high blessedness and all the names of that
high-souled one truly and in detail! [616]

"Vasudeva said, 'I shall recite to thee the good that I have acquired and
the fame that I have won through the grace of that high-souled one.
Verily, I shall discourse to thee on the topic, after having bowed unto
Kapardin. O king, listen to me as I recite to thee that Sata-rudriya
which I repeat; with restrained senses, every morning after rising from
bed. The great lord of all creatures, viz., the Grandsire Brahman
himself, endued with wealth of penances, composed those Mantras, after
having observed especial penances for some time. O sire it is Sankara who
created all the creatures in the universe, mobile and immobile. There is
no being that is higher, O monarch, than Mahadeva. Verily, he is the
highest of all beings in the three worlds. There is no one who is capable
of standing before that high-souled Being. Indeed, there is no Being in
the three worlds that can be regarded as his equal. When he stands,
filled with rage, on the field of battle, the very odour of his body
deprives all foes of consciousness and they that are not slain tremble
and fall down. His roars are terrible, resembling those of the clouds.
Hearing those roars in battle, the very hearts of the deities break in
twain. When the wielder of Pinaka becomes angry and assuming a terrible
form merely casts his eye upon deity, Asura, Gandharva, or snake, that
individual fails to obtain peace of mind by taking shelter in the
recesses of even a mountain-cave. When that lord of all creatures, viz.,
Daksha, desirous of performing a sacrifice, spread his sacrifice out, the
dauntless Bhava, giving way to wrath (at Daksha's slight of him), pierced
(the embodied) sacrifice, shooting his shaft from his terrible bow, he
roared aloud. Indeed, when Maheswara became angry and suddenly pierced
with his shaft the embodied form of sacrifice, the deities become filled
with grief, losing happiness and tranquillity of heart. In consequence of
the twang of his bow-string the whole universe became agitated. The
deities and the Asuras, O son of Pritha, all became cheerless and
stupefied. The ocean rolled in agitation and the earth trembled to her
centre. The hills and mountains began to move from their bases and ran on
every side. The vault of the welkin became cracked. All the worlds became
enveloped in gloom. Nothing could be seen. The light of all the
luminaries became darkened, along with that of the sun himself, O
Bharata! The great Rishis, penetrated with fear and desirous of doing
good to themselves and the universe, performed the usual rites of
propitiation and peace. Meanwhile, Rudra of terrible prowess rushed
against the deities. Filled with rage, he tore out the eyes of Bhaga.
Incensed with wrath, he assailed Pushan with his foot. He tore out the
teeth of that god as he sat employed in eating the large sacrificial ball
(called Purodasa). Trembling with fear, the deities bent their heads to
Sankara. Without being appeased, Rudra once more placed on his bow-string
a sharp and blazing arrow. Beholding his prowess, the deities and the
Rishis became all alarmed. Those foremost of gods began to pacify him!
Joining their hands in reverence, they began to recite the Sata-rudriya
Mantras. At last Maheswara, thus praised by the deities, became
gratified. The deities than assigned a large share (of the sacrificial
offerings) to him. Trembling with fear, O king, they sought his
protection. When Rudra became gratified, the embodiment of sacrifice,
which had been pierced in twain, became once more united. Whatever limbs
of his had been destroyed by the shafts of Mahadeva, became once more
whole and sound. The Asuras possessed of great energy had in days of yore
three cities in the firmament. One of these had been made of iron, one of
silver, and the third of gold. With all his weapons, Maghavat, the chief
of the deities, was unable to pierce those cities. Afflicted by the
Asuras, all the deities then sought the protection of the great Rudra.
Assembled together the high-souled deities addressed him, saying, 'O
Rudra, the Asuras threaten to exert their destructive influence in all
acts! Do thou slay the Daityas and destroy their city for the protection
of the three worlds, O giver of honours!' Thus addressed by them, he
replied, saying, 'So be it!' and then made Vishnu his excellent
shaft-head. He made the deity of fire his shaft-reed, and Surya's son
Yama the wings of that shaft. He made the Vedas his bow and the goddess
Savitri his excellent bow-string. And he made the Grandsire Brahma his
charioteer. Applying all these, he pierced the triple city of the Asuras
with that shaft of his, consisting of three Parvans and three
Salyas. [617] Indeed, O Bharata, the Asuras with their cities, were all
burnt by Rudra with that shaft of his whose complexion was like that of
the sun and whose energy resembled that of the fire which appears at the
end of the Yuga for consuming all things. Beholding that Mahadeva changed
into a child with five locks of hair lying on the lap of Parvati, the
latter asked the deities as to who he was. Seeing the child, Sakra became
suddenly filled with jealousy and wrath and resolved to kill him with his
thunder. The child, however, paralysed the arm, looking like a mace of
iron, of Indra with the thunderbolt in it. The deities all became
stupefied, and they could not understand that the child was the Lord of
universe. Verily, all of them along with the very Regents of the world,
found their intellects stupefied in the matter of that child who was none
else than the Supreme Being. Then the illustrious Grandsire Brahma,
reflecting with the aid of his penances, found out that that child was
the foremost of all Beings, the lord of Uma, Mahadeva of immeasurable
prowess. He then praised the Lord. The deities also began to hymn the
praises of both Uma and Rudra. The arm (which had been paralysed) of the
slayer of Vala then became restored to its former state. The Mahadeva,
taking birth as the Brahmana Durvasa of great energy, resided for a long
time at Dwaravati in my house. While residing in my abode he did diverse
acts of mischief. Though difficult of being borne, I bore them yet from
magnanimity of heart. He is Rudra; he is Shiva; he is Agni; he is Sarva;
he is the vanquisher of all; he is Indra, and Vayu, and the Aswins and
the god of lightning. He is Chandramas; he is Isana; he is Surya; he is
Varuna; he is Time; he is the Destroyer; he is Death; he is the Day and
the Night; he is the fortnight; he is the seasons; he is the two
twilights; he is the year. He is Dhatri and he is Vidhatri; and he is
Viswakarma; and he is conversant with all things. He is the cardinal
points of the compass and the subsidiary points also. Of universal form,
he is of immeasurable soul. The holy and illustrious Durvasa is of the
complexion of the celestials. He sometimes manifests himself singly;
sometimes divides himself into two portions; and sometimes exhibits
himself in many, a hundred thousand forms. Even such is Mahadeva. He is,
again, that god who is unborn. In even a hundred years one cannot exhaust
his merits by reciting them.'"



SECTION CLXI

"Vasudeva said, 'O mighty-armed Yudhishthira, listen to me as I recite to
thee the many names of Rudra as also the high blessedness of that
high-souled one. The Rishis describe Mahadeva as Agni, and Sthanu, and
Maheswara; as one-eyed, and three-eyed, of universal form, and Siva or
highly auspicious. Brahmanas conversant with the Vedas say that that god
has two forms. One of these is terrible, and the other mild and
auspicious. Those two forms, again, are subdivided into many forms. That
form which is fierce and terrible is regarded as identical with Agni and
Lightning and Surya. The other form which is mild and auspicious is
identical with Righteousness and water and Chandramas. Then, again, it is
said that half his body is fire and half is Soma (or the moon). That form
of his which is mild and auspicious is said to be engaged in the practice
of the Brahmacharya vow. The other form of his which is supremely
terrible is engaged in all operations of destruction in the universe.
Because he is great (Mahat) and the Supreme Lord of all (Iswara),
therefore he is called Maheswara. And since he burns and oppresses, is
keen and fierce, and endued with great energy, and is engaged in eating
flesh and blood and marrow, he is said to be Rudra. Since he is the
foremost of all the deities, and since his dominion and acquisitions are
very extensive, and since he protects the extensive universe, therefore
he is called Mahadeva. Since he is of the form or colour of smoke,
therefore he is called Dhurjati. Since by all his acts he performs
sacrifices for all and seeks the good of every creature, therefore he is
called Siva or the auspicious one. Staying above (in the sky) he burns
the lives of all creatures and is, besides, fixed in a particular route
from which he does not deviate. His emblem, again, is fixed and immovable
for all time. He is, for these reasons, called Sthanu. He is also of
multiform aspect. He is present, past, and future. He is mobile and
immobile. For this he is called Vahurupa (of multiform aspect). The
deities called Viswedevas reside in his body. He is, for this, called
Viswarupa (of universal form). He is thousand-eyed; or, he is
myriad-eyed; or, he has eyes on all sides and on every part of his body,
His energy issues through his eyes. There is no end of his eyes. Since he
always nourishes all creatures and sports also with them, and since he is
their lord or master, therefore he is called Pasupati (the lord of all
creatures). Since his emblem is always observant of the vow of
Brahmacharya, all the worlds worship it accordingly. This act of worship
is said to gratify him highly. If there is one who worship him by
creating his image, another who worships his emblem, the latter it is
that attains to great prosperity for ever. The Rishis, the deities, the
Gandharvas, and the Apsaras, worship that emblem of his which is ever
erect and upraised. If his emblem is worshipped, Maheswara becomes highly
gratified with the worshipper. Affectionate towards his devotees, he
bestows happiness upon them with a cheerful soul. This great god loves to
reside in crematoria and there he burns and consumes all corpses. Those
persons that perform sacrifices on such grounds attain at the end to
those regions which have been set apart for heroes. Employed in his
legitimate function, he it is That is regarded as the Death that resides
in the bodies of all creatures. He is, again, those breaths called Prana
and Apana in the bodies of all embodied beings. He has many blazing and
terrible forms. All those forms are worshipped in the world and are known
to Brahmanas possessed of knowledge. Amongst the gods he has many names
all of which are fraught with grave import. Verily, the meanings of those
names are derived from either his greatness or vastness, or his feats, or
his conduct. The Brahmanas always recite the excellent Sata-rudriya in
his honour, that occurs in the Vedas as also that which has been composed
by Vyasa. Verily, the Brahmanas and Rishis call him the eldest of all
beings. He is the first of all the deities, and it was from his mouth
that he created Agni. That righteous-souled deity, ever willing to grant
protection to all, never gives up his suppliants. He would much rather
abandon his own life-breaths and incur all possible afflictions himself.
Long life, health and freedom from disease, affluence, wealth, diverse
kinds of pleasures and enjoyments, are conferred by him, and it is he
also who snatches them away. The lordship and affluence that one sees in
Sakra and the other deities are, verily his. It is he who is always
engaged in all that is good and evil in the three worlds. In consequence
of his fullest control over all objects of enjoyment he is called Iswara
(the Supreme Lord or Master). Since, again, he is the master of the vast
universe, he is called Maheswara. The whole universe is pervaded by him
in diverse forms. It is that deity whose mouth roars and burns the waters
of the sea in the form of the huge mare's head!'" [618]



SECTION CLXII

"Vaisampayana said, 'After Krishna, the son of Devaki, had said these
words, Yudhishthira once more asked Bhishma the son of Santanu, saying,
'O thou of great intelligence; O foremost of all persons conversant with
duties, which, indeed, of the two, direct perception and the scriptures,
is to be regarded as authority for arriving at a conclusion?'

"Bhishma said, 'I think, there is no doubt in this. Listen to me, O thou
of great wisdom! I shall answer thee. The question thou hast asked is
certainly proper. It is easy to cherish doubt. But the solution of that
doubt is difficult. Innumerable are the instances, in respect of both
direct perception and audition (or the scriptures), in which doubts may
arise. Certain persons, who delight in the name of logicians, verily
imagining themselves to be possessed of superior wisdom, affirm that
direct perception is the only authority. They assert that nothing,
however true, is existent which is not directly perceivable; or, at least
they doubt the existence of those objects. Indeed, such assertions
involve an absurdity and they who make them are of foolish understanding,
whatever may be their pride of learning. If, on the other hand, thou
doubtest as to how the one (indivisible Brahman) could be the cause, I
answer that one would understand it only after a long course of years and
with the assistance of Yoga practised without idleness. Indeed, O
Bharata, one that lives according to such means as present themselves
(without, i.e., one's being wedded to this or that settled mode of life),
and one that is devoted (to the solution of the question), would be
capable of understanding it. None else, truly, is competent for
comprehending it. When one attains to the very end of reasons (or
reasoning processes), one then attains to that excellent and all
comprehending knowledge--that vast mass of effulgence which illumines all
the universe (called Brahma). That knowledge, O king, which is derived
from reason (or inferences) can scarcely be said to be knowledge. Such
knowledge should be rejected. It should be noted that it is not defined
or comprehended by the word. It should, therefore, be rejected!'" [619]

"Yudhisthira said, 'Tell me, O grandsire, which among these (four) is
most authoritative, viz., direct perception, inference from observation,
the science of Agama or scriptures, and diverse kinds of practices that
distinguish the good.'

"Bhishma said, 'While Righteousness is sought to be destroyed by wicked
persons possessed of great might, it is capable of being protected for
the time being by those that are good exerting themselves with care and
earnestness. Such protection, however, avails not in the long run, for
destruction does overtake Righteousness at the end. Then, again,
Righteousness often proves a mask for covering Unrighteousness, like
grass and straw covering the mouth of a deep pit and concealing it from
the view. Hear, again, O Yudhisthira! In consequence of this, the
practices of the good are interfered with and destroyed by the wicked.
Those persons who are of evil conduct, who discard the Srutis--indeed,
those wicked wights who are haters of Righteousness,--destroy that good
course of conduct (which could otherwise be set up as a standard). Hence,
doubts attach to direct perception, inference, and good conduct. [620]
Those, therefore, among the good that are possessed of understanding born
of (or cleansed by) the scriptures and that are ever contented, are to be
regarded as the foremost. Let those that are anxious and deprived of
tranquillity of soul, approach these. Indeed, O Yudhishthira., do thou
pay court to them and seek of them the solutions of thy doubt! [621]
Disregarding both pleasure and wealth which always follow cupidity and
awakened into the belief that only Righteousness should be sought, do
thou, O Yudhishthira, wait upon and ask those persons (for enlightening
thyself). The conduct of those persons never goes wrong or meets with
destruction, as also their sacrifices and Vedic study and rites. Indeed,
these three, viz., conduct as consisting of overt acts, behaviour in
respect of (mental) purity, and the Vedas together constitute
Righteousness.'

"Yudhishthira said, 'O grandsire, my understanding is once more stupefied
by doubt. I am on this side the ocean, employed in searching after the
means of crossing it. I do not, however, behold the other shore of the
ocean! If these three, viz., the Vedas, direct perception (or acts that
are seen), and behaviour (or, mental purity) together constitute what is
to be regarded as authority, it can be alleged that there is difference
between them. Righteousness then becomes really of three kinds, although
it is one and indivisible.'

"Bhishma said, 'Righteousness is sometimes seen to be destroyed by wicked
wights of great power. If thou thinkest, O king, that Righteousness
should really be of three kinds, my reply is that thy conclusion is
warranted by reason. The truth is that Righteousness is one and
indivisible, although it is capable of being viewed from three different
points. The paths (indications) of those three that constitute the
foundation of Righteousness have each been laid down. Do thou act
according to the instructions laid down. Thou shouldst never wrangle
about Righteousness and then seek to have those doubts solved into which
thou mayst arrive. O chief of the Bharatas, let no doubts like these ever
take possession of thy mind! Do thou obey what I say without scruple of
any kind. Follow me like a blind man or like one who, without being
possessed of sense himself, has to depend upon that of another.
Abstention from injury, truth, absence of wrath (or forgiveness), and
liberality of gifts,--these four, O king, that hast no foe, do thou
practise, for these four constitute eternal Righteousness! Do thou also,
O mighty-armed prince, pursue that conduct towards the Brahmanas which is
consistent with what has been observed towards them by thy sires and
grandsires. These are the principal indications of Righteousness. That
man of little intelligence who would destroy the weight of authority by
denying that to be a standard which has always been accepted as such
would himself fail to become an authority among men. Such a man becomes
the cause of much grief in the world. Do thou reverence the Brahmanas and
treat them with hospitality. Do thou always serve them in this way. The
universe rests on them. Do thou understand them to be such!'

"Yudhishthira said, 'Tell me, O grandsire, what the respective ends are
of those that hate Righteousness and of those that adore and observe it!'

"Bhishma said, 'Those men that hate Righteousness are said to have their
hearts overwhelmed by the attributes of passion and darkness. Such men
have always to go to Hell. Those men, on the other hand, O monarch, who
always adore and observe Righteousness, those men who are devoted to
truth and sincerity, are called good. They always enjoy the pleasures or
felicity of heaven. In consequence of their waiting upon their preceptors
with reverence their hearts always turn towards Righteousness. Verily,
they who adore Righteousness attain to the regions of the deities. Those
individuals, whether human beings or deities who divest themselves of
cupidity and malice and who emaciate or afflict their bodies by the
observance of austerities, succeed, in consequence of the Righteousness
which then becomes theirs to attain to great felicity. Those that are
gifted with wisdom have said that the Brahmanas, who are the eldest sons
of Brahmana, represent Righteousness. They that are righteous always
worship them, their hearts regarding them with as much love and affection
as a hungry man's stomach entertains for ripe and delicious fruits.'

"Yudhishthira said, 'What is the appearance presented by those that are
wicked, and what are those acts which they that are called good are to
do? Explain to me this, O holy one! Indeed, tell me what the indications
are of the good and the wicked.'

"Bhishma said, 'They that are wicked are evil in their practices,
ungovernable or incapable of being kept within the restraints of rules,
and foul mouthed. They, on the other hand, they are good, are always good
in their acts. Verily, the acts these men do are regarded as the
indications of that course of conduct which is called good. They that are
good or righteous, O monarch, never answer the two calls of nature on the
public road, or in the midst of a cow-pen, or on a field of paddy, After
feeding the five they take their own food. [622] They never talk while
eating, and never go to sleep with wet hands (i.e., without rubbing them
dry with towels or napkins). Whenever they see any of the following, they
circumambulate them for showing them reverence, viz., a blazing fire, a
bull, the image of a deity, a cow-pen, a place where four roads meet, and
an old and virtuous Brahmana. They give the way, themselves standing
aside, unto those that are old, those that are afflicted with burdens,
ladies, those that hold high appointments in the village or town
administration, Brahmanas, kine, and kings. The righteous or good man is
he that protects his guests, servants and other dependents, his own
relatives, and all those that seek his protection. Such a man always
welcomes these with the usual enquiries of politeness. Two times have
been appointed by the deities for human beings to take their food, viz.,
morning and evening. During the interval one should not eat anything. By
following this rule about eating, one is said to observe a fast. As the
sacred fire waits for libations to be poured upon it when the hour for
Homa arrives, even so a woman, when her functional period is over,
expects an act of congress with her husband. One that never approaches
one's spouses at any other time save after the functional period, is said
to observe the vow of Brahmacharya. Amrita (nectar), Brahmanas, and
kine,--these three are regarded as equal. Hence, one should always
worship, with due rites, Brahmanas and kine. One does not incur any fault
or stain by eating the meat of animals slain in sacrifices with the aid
of Tantras from the Yajur Veda. The flesh of the back-bone, or that of
animals not slain in sacrifice, should be avoided even as one avoids the
flesh of one's own son. One should never cause one's guest to go without
food whether when one resides in one's own country or in a foreign land.
After completing one's study one should present the Dakshina unto one's
preceptor. When one sees one's preceptor, one should congratulate him
with reverence and worshipping him present him a seat. By worshipping
one's preceptor, one increases the period of one's life as also one's
fame and prosperity. One should never censure the old, nor send them on
any business [623]. One should never be seated when any one that is old is
standing. By acting in this way one protects the duration of one's life.
One should never cast one's eyes on a naked woman, nor a naked man. One
should never indulge in sexual congress except in privacy. One should eat
also without being seen by others. Preceptors are the foremost of
Tirthas; the heart is the foremost of all sacred objects; knowledge is
the foremost of all objects of search; and contentment is the foremost of
all happiness. Morning and evening one should listen to the grave
counsels of those that are aged. One attains to wisdom by constant
waiting upon those that are venerable for years. While reading the Vedas
or employed in eating, one should use one's right hand. One should always
keep one's speech and mind under thorough control, as also one's senses.
With well-cooked frumenty, Yavaka, Krisara, and Havi (clarified butter),
one should worship the Pitris and the deities in the Sraddha called
Ashtaka. The same should be used in worshipping the Planets. One should
not undergo a shave without calling down a blessing upon oneself. If one
sneezes, one should be blessed by those present. All that are ill or
afflicted with disease, should be blessed. The extension of their lives
should be prayed for. [624] One should never address an eminent person
familiarly (by using the word Twam). Under even the great difficulties
one should never do this. To address such a person as Twam and to slay
him are equal, persons of learning are degraded by such a style of
address. Unto those that are inferior, or equal, or unto disciples, such
a word can be used. The heart of the sinful man always proclaims the sins
he has committed. Those men who have deliberately committed sins meet
with destruction by seeking to conceal them from the good. Indeed, they
that are confirmed sinners seek to conceal their sinful acts from
others. [625] Such persons think that their sins are witnessed by neither
men nor the deities. The sinful man, overwhelmed by his sins, takes birth
in a miserable order of being. The sins of such a man continually grow,
even as the interest the usurer charge (on the loans he grants) increase
from day to day. If, having committed a sin, one seeks to have it covered
by righteousness, that sin becomes destroyed and leads to righteousness
instead of other sins. [626] If a quantity of water be poured upon salt,
the latter immediately dissolves away. Even so when expiation is
performed, sin dissolves away. For these reasons one should never conceal
a sin. Concealed, it is certain to increase. Having committed a sin, one
should confess it in the presence of those that are good. They would
destroy it immediately. If one does not enjoy in good time what one has
stored with hope, the consequence is that the stored wealth finds another
owner after the death of him who has stored it. The wise have said that
the mind of every creature is the true test of Righteousness. Hence, all
creatures in the world have an innate tendency to achieve Righteousness.
One should achieve Righteousness alone or single-handed. Verily, one
should not proclaim oneself Righteous and walk with the standard of
Righteousness borne aloft for purpose of exhibition. They are said to be
traders in Righteousness who practise it for enjoying the fruits it
brings about. One should adore the deities without giving way to
sentiments of pride. Similarly, one should serve one's preceptor without
deceit. One should make arrangements for securing to oneself invaluable
wealth in the hereafter which consists in gifts made here to deserving
persons.'"



SECTION CLXVIII

"Yudhishthira said, 'It is seen that if a person happens to be
unfortunate, he fails to acquire wealth, how great so ever his strength.
On the other hand, if one happens to be fortunate, he comes to the
possession of wealth, even if he be a weakling or a fool. When, again,
the time does not come for acquisition, one cannot make an acquisition
with even one's best exertion. When, however, the time comes for
acquisition, one wins great wealth without any exertion. Hundreds of men
may be seen who achieve no result even when they exert their best. Many
persons, again, are seen to make acquisitions without any exertion. If,
wealth were the result of exertion, then one could, with exertion,
acquire it immediately. Verily, if the case were so, no man of learning
could then be seen to take the protection for the sake of his livelihood,
of one destitute of learning, Among men, that which is not (destined) to
be attained, O chief of the Bharatas, is never attained. Men are seen to
fail in achieving results even with the aid of their best exertions. One
may be seen to seek wealth by hundreds of means (and yet failing to
acquire it); while another, without at all seeking it, becomes happy in
its possession. Men may be seen doing evil acts continually (for wealth)
and yet failing to acquire it. Others are in the enjoyment of wealth
without doing any evil act whatever. Others, again, who are observant of
the duties assigned to them by the scriptures, are without wealth. One
may be seen to be without any knowledge of the science of morals and
policy even after one has studied all the treatises on that science. One,
again, may be seen appointed as the prime minister of a king without
having at all studied the science of morals and policy. A learned man may
be seen that is possessed of wealth. One destitute of learning may be
seen owning wealth. Both kinds of men, again, may be seen to be entirely
destitute of wealth. If, by the acquisition of learning one could acquire
the happiness of wealth, then no man of learning could be found living,
for the very means of his subsistence, under the protection of one
destitute of learning. Indeed, if one could obtain by the acquisition of
learning, all desirable objects like a thirsty individual having his
thirst slaked upon obtaining water, then none in this world would have
shown idleness in acquiring learning. If, one's time has not come, one
does not die even if one be pierced with hundreds of shafts. On the other
hand, one lays down one's life, if one's hour has come, even if it be a
blade of grass with which one is struck.'

"Bhishma said, 'If one, setting oneself to undertaking involving even
great exertions, fails to earn wealth, one should then practise severe
austerities. Unless seeds be sown, no crops appear. It is by making gifts
(to deserving persons in this life) that one acquires (in one's next
life) numerous objects of enjoyment, even as one becomes possessed of
intelligence and wisdom by waiting upon those that are venerable for
years. The wise have said that one becomes possessed of longevity by
practising the duty of abstention from cruelty to all creatures. Hence,
one should make gifts and not solicit (or accept them when made by
others). One should worship those individuals that are righteous. Verily,
one should be sweet-speeched towards all, and always do what is agreeable
to others. One should seek to attain to purity (both mental and
external). Indeed, one should always abstain from doing injury to any
creature. When in the matter of the happiness and woe of even insects and
ants, their acts (of this and past lives) and Nature constitute the
cause, it is meet, O Yudhishthira, that thou shouldst he tranquil!'" [627]



SECTION CLXIV

"Bhishma said, 'If one does acts oneself that are good or causes others
to accomplish them, one should then expect to attain to the merits of
righteousness. Similarly, if one does acts oneself that are evil, and
causes others to accomplish them, one should never expect to attain to
the merits of righteousness. [628] At all times, it is Time that, entering
the understandings of all creatures, sets them to acts of righteousness
or unrighteousness, and then confer felicity or misery upon them. When a
person, beholding the fruits of Righteousness, understands Righteousness
to be superior, it is then that he inclines towards Righteousness and
puts faith in it. One, however, whose understanding is not firm, fails to
put faith in it, As regards faith in Righteousness, it is this (and
nothing else). To put faith in Righteousness is the indication of the
wisdom of all persons. One that is acquainted with both (i.e., what
should be done and what should not be done), with a view to
opportuneness, should, with care and devotion, achieve what is right.
Those Righteous men who have in this life been blessed with affluence,
acting of their own motion, take particular care of their souls so that
they may not, in their next lives, have to take birth as persons with the
attribute of Passion predominating in them. Time (which is the supreme
disposer of all things) can never make Righteousness the cause of misery.
One should, therefore, know that the soul which is righteous is certainly
pure (i.e., freed from the element of evil and misery). As regards
Unrighteousness, it may be said that, even when of large proportions, it
is incapable of even touching Righteousness which is always protected by
Time and which shines like a blazing fire. These are the two results
achieved by Righteousness, viz., the stainlessness of the soul and
unsusceptibility of being touched by Unrighteousness. Verily,
Righteousness is fraught with victory. Its effulgence is so great that it
illumines the three worlds. A man of wisdom cannot catch hold of a sinful
person and forcibly cause him to become righteous. When seriously urged
to act righteously, the sinful only act with hypocrisy, impelled by fear.
They that are righteous among the Sudras never betake themselves to such
hypocrisy under the plea that persons of the Sudra order are not
permitted to live according to any of the four prescribed modes. I shall
tell thee particularly what the duties truly are of the four orders. So
far as their bodies are concerned, the individuals belonging to all the
four orders have the five primal elements for the constituent
ingredients. Indeed, in this respect, they are all of the same substance.
For all that, distinctions exist between them in respect of both
practices relating to life or the world and the duties of righteousness.
Notwithstanding these distinctions, sufficient liberty of action is left
to them in consequence of which all individuals may attain to an equality
of condition. The regions of felicity which represent the consequences or
rewards of Righteousness are not eternal, for they are destined to come
to an end. Righteousness, however, is eternal. When the cause is eternal,
why is the effect not so? [629] The answer to this is as follows. Only
that Righteousness is eternal which is not promoted by the desire of
fruit or reward. (That Righteous, however, which is prompted by the
desire of reward, not eternal. Hence, the reward though undesired that
attaches to the first kind of Righteousness, viz., attainment of identity
with Brahman, is eternal. The reward, however, that attaches to that
Righteousness prompted by desire of fruit. Heaven is not eternal). [630]
All men are equal in respect of their physical organism. All of them,
again, are possessed of souls that are equal in respect of their nature.
When dissolution comes, all else dissolve away. What remains is the
inceptive will to achieve Righteousness. That, indeed, reappears (in next
life) of itself. [631] When such is the result (that is, when the
enjoyments and endurance of this life are due to the acts of a past
life), the inequality of lot discernible among human beings cannot be
regarded in any way anomalous. So also, it is seen that those creatures
that belong to the intermediate orders of existence are equally subject,
in the matter of their acts, to the influence of example.'"



SECTION CLXV

"Vaisampayana said, 'That perpetuator of Kuru's race, viz., Yudhishthira
the son of Pandu, desirous of obtaining such good as is destructive of
sins, questioned Bhishma who was lying on a bed of arrows, (in the
following words).'

"Yudhishthira said, 'What, indeed, is beneficial for a person in this
world? What is that by doing which one may earn happiness? By what may
one be cleansed of all one's sins? Indeed, what is that which is
destructive of sins?'

"Vaisampayana continued, 'In this connection, the royal son of Santanu, O
foremost of men, duly recited the names of the deities unto Yudhishthira
who was desirous of hearing.'

"Bhishma said, 'O son, the following names of the deities with those of
the Rishis, if duly recited morning, noon, and evening, become
efficacious cleansers of all sins. Acting with the aid of one's senses
(or knowledge and action), whatever sins one may commit by day or by
night or by the two twilights, consciously, or unconsciously one is sure
to be cleansed therefrom and become thoroughly pure by reciting these
names. One that takes those names has never to become blind or deaf;
indeed, by taking those names, one always succeeds in attaining to what
is beneficial. Such a man never takes birth in the intermediate order of
beings, never goes to hell, and never becomes a human being of any of the
mixed castes. He has never to fear the accession of any calamity. When
death comes, he never becomes stupefied. The master of all the deities
and Asuras, resplendent with effulgence, worshipped by all creatures,
inconceivable, indescribable, the life of all living beings, and unborn,
is the Grandsire Brahma, the Lord of the universe. His chaste spouse is
Savitri. Then comes that origin of the Vedas, the creator Vishnu,
otherwise called Narayana of immeasurable puissance. Then comes the
three-eyed Lord of Lima; then Skanda the generalissimo of the celestial
forces; then Visakha; then Agni the eater of sacrificial libations; then
Vayu the god of wind; then Chandramas; then Aditya the god of the sun,
endued with effulgence; then the illustrious Sakra the lord of Sachi; and
Yama with his spouse Dhumorna; and Varuna with Gauri; Kuvera the lord of
treasures, with his spouse Riddhi; the amiable and illustrious cow
Surabhi; the great Rishi Visravas; Sankalpa, Ocean, Gangs: the other
sacred Rivers; the diverse Maruts; the Valkhilyas crowned with success of
penances; the island-born Krishna; Narada; Parvata; Viswavasu; the Hahas;
the Huhus; Tumvuru; Chitrasena; the celestial messenger of wide
celebrity; the highly blessed celestial maidens; the celestial Apsaras,
Urvasi, Menaka, Rambha; Misrakesi, Alamvusha, Viswachi, Ghritachi,
Panchachuda, Tilottama, the Adityas, the Vasus, the Aswins, the Pitris;
Dharma (Righteousness); Vedic lore, Penances, Diksha, Perseverance (in
religious acts), the Grandsire, Day and Night, Kasyapa the son of
Marichi, Sukra, Vrihaspati, Mangala the son of Earth, Vudha, Rahu,
Sanischara, the Constellations, the Seasons, the Months, the Fortnights,
the Year, Garuda, the son of Vinata, the several Oceans, the sons of
Kadru, viz., the Snakes, Satadru, Vipasa, Chandrabhaga, Saraswati,
Sindhu, Devika, Prabhasa, the lakes of Pushkara, Ganga, Mahanadi, Vena,
Kaveri, Narmada, Kulampuna Visalya, Karatoya, Amvuvahini. Sarayu,
Gandaki, the great river Lohita, Tamra, Aruna, Vetravati, Parnasa,
Gautami, the Godavari, Vena, Krishnavena, Dwija, Drishadvati, Kaveri,
Vankhu, Mandakini Prayaga, Prabhasa, the sacred Naimisha, the spot sacred
to Visweswara or Mahadeva, viz., Kasi, that lake of crystal water,
Kurukshetra full of many sacred waters, the foremost of oceans (viz., the
ocean of milk), Penances, Gifts, Jamvumarga, Hiranwati, Vitasta, the
river Plakshavati, Vedasmriti, Vedavati, Malava, Aswavati, all sacred
spots on Earth, Gangadwara, the sacred Rishikulya, the river Chitravaha,
the Charmanwati, the sacred river Kausiki, the Yamuna, the river
Bhimarathi, the great river Vahuda, Mahendravani, Tridiva Nilika,
Saraswati, Nanda, the other Nanda, the large sacred lake, Gaya,
Phalgutirtha Dharmarayana (the sacred forest) that is peopled with the
deities, the sacred celestial river, the lake created by the Grandsire
Brahma which is sacred and celebrated over the three worlds, and
auspicious and capable of cleansing all sins, the Himavat mountain endued
with excellent herbs, the Vindhya mountain variegated with diverse kinds
of metals, containing many Tirthas and overgrown with medicinal herbs.
Meru, Mahendra, Malaya, Sweta endued with silver, Sringavat, Mandara,
Nila, Nishada, Dardurna, Chitrakuta, Anjanabha, the Gandhamadana
mountains; the sacred Somagiri, the various other mountains, the cardinal
points of the compass, the subsidiary points, the Earth, all the trees,
the Viswedevas, the Firmament, the Constellations, the Planets, and the
deities,--let these all, named and unnamed, rescue and cleanse us! The
man who takes the names of these becomes cleansed of all his sins. By
hymning their praises and gratifying them, one becomes freed from every
fear. Verily, the man who delights in uttering the hymns in praise of the
deities becomes cleansed of all such sins as lead to birth in impure
orders. After this recital of the deities, I shall name those learned
Brahmanas crowned with ascetic merit and success and capable of cleaning
one of every sin. They are Yavakrita and Raibhya and Kakshivat and
Aushija, and Bhrigu and Angiras and Kanwa, and the puissant Medhatithi,
and Varhi possessed of every accomplishment. These all belong to the
eastern region. Others, viz., Unmuchu, Pramuchu, all highly blessed,
Swastyatreya of great energy, Agastya of great prowess, the son of Mitra
and Varuna; Dridhayu and Urdhavahu, those two foremost and celebrated of
Rishis,--these live in the southern region. Listen now to me as I name
those Rishis that dwell in the western region. They are Ushango with his
uterine brothers, Parivyadha of great energy, Dirghatamas, Gautama,
Kasyapa, Ekata, Dwita, Trita, the righteous-souled son of Atri (viz.,
Durvasa), and puissant Saraswat. Listen now to me as I name those Rishis
that worship the deities in sacrifices, dwelling in the northern region.
They are Atri, Vasishtha, Saktri, Parasara's son Vyasa of great energy;
Viswamitra, Bharadwaja, Jamadagni, the son of Richika, Rama, Auddalaka,
Swetaketu, Kohala, Vipula, Devala, Devasarman, Dhaumya, Hastikasyapa,
Lomasa, Nachiketa, Lomaharsana, Ugrasravas, and Bhrigu's son Chyavana.
This is the tale of Rishis possessed of Vedic lore. They are primeval
Rishis, O king, whose names, if taken, are capable of cleansing one of
every sin. After this I shall recite the names of the principal kings.
They are Nriga, Yayati, Nahusha, Yadu, Puru of great energy, Sagara,
Dhundhumara, Dilipa of great prowess, Krisaswa, Yauvanaswa, Chitraswa,
Satyavat, Dushmanta, Bharata who became an illustrious Emperor over many
kings, Yavana, Janaka, Dhrishtaratha, Raghu, that foremost of kings,
Dasaratha, the heroic Rama, that slayer of Rakshasas, Sasavindu.
Bhagiratha, Harischandra, Marutta, Dridharatha, the highly fortunate
Alarka, Aila, Karandhama, that foremost of men, Kasmira, Daksha,
Amvarisha, Kukura, Raivata of great fame, Kuru, Samvarana, Mandhatri of
unbaffled prowess, the royal sage Muchukunda, Jahnu who was much favoured
by Janhavi (Ganga), the first (in point of time) of all kings, viz.,
Prithu the son of Vena, Mitrabhanu, Priyankara, Trasadasyu, Sweta that
foremost of royal sages, the celebrated Mahabhisha, Nimi Ashtaka, Ayu,
the royal sage Kshupa, Kaksheyu, Pratardana, Devodasa, Sudasa,
Kosaleswara, Aila, Nala, the royal sage Manu, that lord of all creatures,
Havidhara, Prishadhara, Pratipa, Santanu, Aja, the senior Varhi, Ikshwaku
of great fame, Anaranya, Janujangha, the royal sage Kakshasena, and many
others not named (in history). That man who rising at early dawn takes
the names of these kings at the two twilights, viz., at sunset and
sunrise, with a pure body and mind and without distracted attention,
acquires great religious merit. One should hymn the praises of the
deities, the celestial Rishis, and the royal sages and say, 'These lords
of the creation will ordain my growth and long life and fame! Let no
calamity be mine, let no sin defile me, and let there be no opponents or
enemies of mine! Without doubt, victory will always be mine and an
auspicious end hereafter!'"



SECTION CLXVI

"Janamejaya said, 'When that foremost person among the Kauravas, viz.,
Bhishma, was lying on a bed of arrows,--a bed that is always coveted by
heroes,--and when the Pandavas, were sitting around him, my great
grandsire Yudhishthira of much wisdom, heard these expositions of
mysteries with respect to the subject of duty and had all his doubts
solved. He heard also what the ordinance are that apply to the subjects
of gifts, and thus had all his doubts removed with respect to the topics
of righteousness and wealth. It behoveth thee, O learned Brahmana, to
tell me now what else did the great Pandava king do.'

"Vaisampayana said, 'When Bhishma became silent, the entire circle of
king (who were seated around him) became perfectly silent. Indeed, they
all sat motionless there, like figures painted on canvass. Then Vyasa the
son of Satyavati, having reflected for a moment, addressed the royal son
of Ganga, saying, 'O king, the Kuru chief Yudhishthira has been restored
to his own nature, along with all brothers and followers. With Krishna of
great intelligence by his side, he bends his head in reverence unto thee.
It behoveth thee to give him leave for returning to the city.' Thus
addressed by the holy Vyasa, the royal son of Santanu and Ganga dismissed
Yudhishthira and his counsellors. The royal son of Santanu, addressing
his grandson in a sweet voice, also said, 'Do thou return to the city, O
king! Let fever of thy heart be dispelled. Do thou adore the deities in
diverse sacrifices distinguished by large gifts of food and wealth, like
Yayati himself, O foremost of kings, endued with devotion and
self-restraint. Devoted to the practice of the Kshatriya order, do thou,
O son of Pritha, gratify the Pitris and the deities. Thou shalt then earn
great benefits. Indeed, let the fever of thy heart be dispelled. Do thou
gladden all thy subjects. Do thou assure them and establish peace among
all. Do thou also honour all thy well-wishers with such rewards as they
deserve! Let all thy friends and well-wishers live, depending on thee for
their means, even as birds live, depending for their means upon a
full-grown tree charged with fruit and standing on a sacred spot. When
the hour comes for my departure from this world, do thou come here, O
king. The time when I shall take leave of my body is that period when the
sun, stopping in his south-ward course, will begin to return northwards!'
The son of Kunti answered, 'So be it!' And saluted his grandsire with
reverence and then set out, with all his relatives and followers, for the
city called after the elephant. Placing Dhritarashtra at the head and
also Gandhari who was exceedingly devoted to her lord, and accompanied by
the Rishis and Kesava, as also by the citizens and the inhabitants of the
country and by his counsellors, O monarch, that foremost one of Kuru's
race entered the city named after the elephant.'"



SECTION CLXVII

"Vaisampayana said, 'Then the royal son of Kunti, having duly honoured
the citizens and the inhabitants of the province, dismissed them to their
respective homes. The Pandava king then consoled these women, who had
lost their heroic husbands and sons in the battle, with abundant gift of
wealth. Having recovered his kingdom, Yudhishthira of great wisdom caused
himself to be duly installed on the throne. That foremost of men then
assured all his subjects by diverse acts of good will. That foremost of
righteous men then set himself to earn the substantial blessing of the
Brahmanas, of the foremost military officers, and the leading citizens.
The blessed monarch having passed fifty nights in the capital recollected
the time indicated by his grandsire as the hour of his departure from
this world. Accompanied by a number of priests he then set out of the
city named after the elephant, having seen that the sun ceasing to go
southwards had begun to proceed in his northward course. Yudhishthira the
son of Kunti took with him a large quantity of clarified butter and
floral garlands and scents and silken cloths and excellent sandalwood and
Aquilaria Agallocha and dark sloe wood, for cremating the body of
Bhishma. Diverse kinds of costly garlands and gems also were among those
stores. Placing Dhritarashtra ahead and queen Gandhari celebrated for her
virtues, and his own mother Kunti and all his brothers also, Yudhishthira
of great intelligence, accompanied by Krishna and Vidura of great wisdom,
as also by Yuyutsu and Yuyudhana, and by his other relatives and
followers forming a large train, proceeded, his praises hymned the while
by eulogists and bards. The sacrificial fires of Bhishma were also borne
in the procession. Thus accompanied, the king set out from his city like
a second chief of the deities. Soon he came upon the spot where the son
of Santanu was till lying on his bed of arrows. He beheld his grandsire
waited upon with reverence by Parasara's son Vyasa of great intelligence,
by Narada, O royal sage, by Devala and Asita, and also by the remnant of
unslain kings assembled from various parts of the country. Indeed, the
king saw that his high-souled grandsire, as he lay on his heroic bed, was
guarded on all sides by the warriors appointed for that duty. Alighting
from his car, King Yudhishthira with his brothers saluted his grandsire,
the chastiser of all foes. They also saluted the Rishis with the
island-born Vyasa at their head. They were saluted in return by them.
Accompanied by his priests each of whom resembled the grandsire Brahman
himself, as also by his brothers, Yudhishthira of unfading glory then
approached that spot whereon Bhishma lay on his bed of arrows surrounded
by these reverend Rishis. Then king Yudhishthira the just, at the head of
his brothers, addressed that foremost one of Kuru's race, viz., the son
of the River Ganga, as he lay on that bed of his, saying, 'I am
Yudhishthira, O king! Salutations to thee, O son of the River Janhavi! If
thou hearest me still, tell me what I am to do for thee! Bearing with me
thy sacrificial fires, I have come here, O king, and wait upon thee at
the hour indicated! Preceptors of all branches of learning, Brahmanas,
Ritwiks, all my brothers, thy son, viz., king Dhritarashtra of great
energy, are all here with my counsellors as also Vasudeva of great
prowess. The remnant of unslain warriors, and all the denizens of
Kurujangala, are also here. Opening thy eyes, O chief of Kuru's race, do
thou behold them! Whatever should be done on this occasion has all been
arranged and provided for by me. Indeed, at this hour which thou hadst
indicated, all things have been kept ready!'

"Vaisampayana continued, 'Thus addressed by Kunti's son of great
intelligence, the son of Ganga opened his eyes and saw all the Bharatas
assembled there and standing around him. The mighty Bhishma then, taking
the strong hand of Yudhishthira, addressed him in a voice deep as that of
the clouds. That thorough master of words said, 'By good luck, O son of
Kunti, thou hast come here with all thy counsellors, O Yudhishthira! The
thousand-rayed maker of day, the holy Surya has begun his northward
course. I have been lying on my bed here for eight and fifty nights.
Stretched on these sharp-pointed arrows I have felt this period to be as
long as if it was a century. O Yudhishthira, the lunar month of Magha has
come. This is, again, the lighted fortnight and a fourth part of it ought
by this (according to my calculations) be over.' Having said so unto
Yudhishthira the son of Dharma, Ganga's son Bhishma then saluted
Dhritarashtra and said unto him as follows.'

"Bhishma said, 'O king, thou art well-conversant with duties. All thy
doubts, again, relating to the science of wealth have been well-solved.
Thou hast waited upon many Brahmanas of great learning. The subtle
sciences connected with the Vedas, all the duties of religion, O king,
and the whole of the four Vedas, are well-known to thee! Thou shouldst
not grieve, therefore, O son of Kuru! That which was pre-ordained has
happened. It could not be otherwise. Thou hast heard the mysteries
relating to the deities from the lips of the island-born Rishi himself.
Yudhishthira and his brothers are morally as much thy sons as they are
the sons of Pandu. Observant of the duties of religion, do thou cherish
and protect them. In their turn, they are always devoted to the service
of their seniors. King Yudhishthira the just is pure-souled. He will
always prove obedient to thee! I know that he is devoted to the virtue of
compassion or abstention from injury. He is devoted to his seniors and
preceptors. Thy sons were all wicked-souled. They were wedded to wrath
and cupidity. Overwhelmed by envy, they were all of wicked behavior. It
behoveth thee not to grieve for them!'

"Vaisampayana continued, 'Having said this much unto Dhritarashtra of
great wisdom, the Kuru hero then addressed Vasudeva of mighty arms.'

"Bhishma said, 'O holy one, O god of all gods, O thou that art worshipped
by all the deities and Asuras, O thou that didst cover the three worlds
with three steps of thine, salutations to thee, O wielder of the conch,
the discus, and the mace! Thou art Vasudeva, thou art of golden body,
thou art the one Purusha (or active agent), thou art the creator (of the
universe), thou art of vast proportions. Thou art Jiva. Thou art subtle.
Thou art the Supreme and eternal Soul. Do thou, O lotus-eyed one, rescue
me, O foremost of all beings! Do thou, give me permission, O Krishna, to
depart from this world, O thou that art Supreme felicity, O foremost of
all beings! The sons of Pandu should ever be protected by thee. Thou art,
indeed, already their sole refuge. Formerly, I spoke to the foolish
Duryodhana of wicked understanding that thither is Righteousness where
Krishna is, and that there is victory where Righteousness is. I further
counselled him that relying on Vasudeva as his refuge, he should make
peace with the Pandavas. Indeed, I repeatedly told him, 'This is the
fittest time for thee to make peace! The foolish Duryodhana of wicked
understanding, however, did not do my bidding. Having caused a great
havoc on earth, at last, he himself laid down his life. Thee, O
illustrious one, I know to be that ancient and best of Rishis who dwelt
for many years in the company of Nara, in the retreat of Vadari. The
celestial Rishi Narada told me this, as also Vyasa of austere penances.
Even they have said unto me that. Thyself and Arjuna are the old Rishis
Narayana and Nara born among men. Do thou, O Krishna, grant me leave, I
shall cast off my body. Permitted by thee, I shall attain to the highest
end!'

"Vasudeva said, 'I give thee leave, O Bhishma! Do thou, O king, attain to
the status of the Vasus, O thou of great splendour, thou hast not been
guilty of a single transgression in this world. O royal sage, thou art
devoted to thy sire. Thou art, therefore, like a second Markandeya! It is
for that reason that death depends upon thy pleasure even as thy slave
expectant of reading thy pleasure!'

"Vaisampayana continued, 'Having said these words, the son of Ganga once
more addressed the Pandavas headed by Dhritarashtra, and other friends
and well-wishers of his, 'I desire to cast off my lifebreaths. It
behoveth you to give me leave. Ye should strive for attaining to truth.
Truth constitutes the highest power. Ye should always live with Brahmanas
of righteous conduct, devoted to penances, ever abstaining from cruel
behaviour, and who have their souls under control!' Having said these
words unto his friends and embraced them all, the intelligent Bhishma
once more addressed Yudhishthira, saying, 'O king, let all Brahmanas,
especially those that are endued with wisdom, let them who are
preceptors, let those who are priests capable of assisting as sacrifices,
be adorable in thy estimation.'"



SECTION CLXVIII

"Vaisampayana said, 'Having said so unto all the Kurus, Bhishma, the son
of Santanu, remained silent for sometime, O chastiser of foes He then
held forth his life-breaths successively in those parts of his body which
are indicated in Yoga. The life-breaths of that high-souled one,
restrained duly, then rose up. Those parts of the body of Santanu's son,
in consequence of the adoption, of Yoga, from which the life-breaths went
up, became soreless one after another. In the midst of those high-souled
persons, including those great Rishis with Vyasa at their head, the sight
seemed to be a strange one, O king. Within a short time, the entire body
of Bhishma became shaftless and soreless. Beholding it, all those
distinguished personages with Vasudeva at their head, and all the
ascetics with Vyasa, became filled with wonder. The life-breaths,
restrained and unable to escape through any of the outlets, at last
pierced through the crown of the head and proceeded upwards to heaven.
The celestial kettle-drums began to play and floral showers were rained
down. The Siddhas and regenerate Rishis, filled with delight, exclaimed,
'Excellent, Excellent!' 'The life-breaths of Bhishma, piercing through
the crown of his head, shot up through the welkin like a large meteor and
soon became invisible. Even thus, O great king, did Santanu's son, that
pillar of Bharata's race, united himself with eternity. Then the
high-souled Pandavas and Vidura, taking a large quantity of wood and
diverse kinds of fragrant scents, made a funeral pyre. Yuyutsu and others
stood as spectators of the preparations. Then Yudhishthira and the
high-souled Vidura wrapped Bhishma's body with silken cloth and floral
garlands. Yuyutsu held an excellent umbrella, over it Bhimasena and
Arjuna both held in their hands a couple of yak-tails of pure white. The
two sons of Madri held two head-gears in their hands. Yudhishthira and
Dhritarashtra stood at the feet of the lord of the Kurus, taking up
palmyra fans, stood around the body and began to fan it softly. The Pitri
sacrifice of the high-souled Bhishma was then duly performed. Many
libations were poured upon the sacred fire. The singers of Samans sang
many Samans. Then covering the body of Ganga's son with sandal wood and
black aloe and the bark wood, other fragrant fuel, and setting fire to
the same, the Kurus with Dhritarashtra and others, stood on the right
sight of the funeral pyre. Those foremost ones of Kuru's race, having
thus cremated the body of the son of Ganga, proceeded to the sacred
Bhagirathi, accompanied by the Rishis. They were followed by Vyasa, by
Narada, by Asita, by Krishna, by the ladies of the Bharata race, as also
by such of the citizens of Hastinapore as had come to the place. All of
them, arrived at the sacred river, duly offered oblation of water unto
the high-souled son of Ganga. The goddess Bhagirathi, after those
oblations of water had been offered by them unto her son, rose up from
the stream, weeping and distracted by sorrow. In the midst of her
lamentations, she addressed the Kurus, 'Ye sinless ones, listen to me as
I say unto you all that occurred (with respect to my son). Possessed of
royal conduct and disposition, and endued with wisdom and high birth, my
son was the benefactor of all the seniors of his race. He was devoted to
his sire and was of high vows. He could not be vanquished by even Rama of
Jamadagni's race with his celestial weapons of great energy. Alas, that
hero has been slain by Sikhandin. Ye kings, without doubt, my heart is
made of adamant, for it does not break even at the disappearance of that
son from my sight! At the Self choice at Kasi, he vanquished on a single
car the assembled Kshatriyas and ravished the three princesses (for his
step-brother Vichitravirya)! There was no one on earth that equalled him
in might. Alas, my heart does not break upon hearing the slaughter of
that son of mine by Sikhandin!' The puissant Krishna, hearing the goddess
of the great river indulging in these lamentations consoled her with many
soothing words. Krishna said, 'O amiable one, be comforted. Do not yield
to grief, O thou of beautiful features! Without doubt, thy son has gone
to the highest region of felicity! He was one of the Vasus of great
energy. Through a curse, O thou of beautiful features, he had to take
birth among men. It behoveth thee not to grieve for him. Agreeably to
Kshatriya duties, he was slain by Dhananjaya on the field of battle while
engaged in battle. He has not been slain, O goddess, by Sikhandin. The
very chief of the celestials himself could not slay Bhishma in battle
when he stood with stretched bow in hand. O thou of beautiful face, thy
son has, in felicity, gone to heaven. All the gods assembled together
could not slay him in battle. Do not, therefore, O goddess Ganga, grieve
for that son of Kuru's race. He was one of the Vasus, O goddess! Thy son
has gone to heaven. Let the fever of thy heart be dispelled.'

"Vaisampayana continued, 'That foremost of all rivers, thus addressed by
Krishna and Vyasa, cast off her grief, O great king, and became restored
to equanimity. All the kings there present, headed by Krishna, O monarch,
having honoured that goddess duly, received her permission to depart from
her banks.'"

The end of Anusasana Parva.



FOOTNOTES

1. The commentator explains this passage by the illustration that in the
act of felling a tree the effect is produced by the intermediate act of
raising the axe by some sentient agent, but that in the case of the
burning of a forest, the fire is produced by the friction of the dry
branches of trees without the intervention of any sentient agent.

2. Even as the wind indicates the dry twigs to ignite,' adds the
commentator.

3. Literally, the releaser from bonds.

4. Refers to the curse pronounced on Viswamitra by the son of Vasishtha,
when the former acted as the priest of Trisanku. The curse was that
Viswamitra would partake of canine flesh by officiating as the priest of
one who himself was the partaker of such flesh. It is said that at a time
of great scarcity, Viswamitra was obliged to resort to dog's flesh for
food, and that as he was about to cook it, Indra pounced upon it and took
it away.

5. The constellation of the Great Bear.

6. The Pole Star.

7. Matanga was begotten upon a Brahmana woman by a Sudra father.

8. Charu is properly an oblation or rice, barley, and pulse, boiled with
butter and milk, for presentation to the gods in a sacrifice or ordinary
worship.

9. The meaning seems to be that if Destiny be unfavourable, there need
not be much fear with respect to this world. But if one be wanting in
Exertion, great must his fear be with respect to the next world, for
happiness can never be obtained in the next world unless one acts
righteously while here.

10. The commentator explains that hitam tad vada are understood in the
last line.

11. The commentator explains that the allusion here is to the adage that
swans in drinking milk mixed with water always drink the milk leaving out
the water. Learned Brahmanas are like swans for in discoursing upon even
the topics of the world they select what is good and instructive but
reject what is evil and sinful, or, as the Commentator puts it, they know
the difference between what is soul and what is not soul.

12. Vrijinam is explained by the commentator as 'Sankatam, phalasa iti
yavat' etc.

13. i.e., one should keep oneself aloof from both Energy and Penances,
for both these can consume, if troubled or interfered with. By 'Energy'
is meant both physical and mental force. It belongs to the Kshatriya as
Penances belong to the Brahmana.

14. The commentator thinks that by Krishna, the Island-born Krishna or
Vyasa is meant.

15. The sense is that such a Brahmana, if his expectation be not
gratified, is competent to consume the person that has falsely raised
that expectation.

16. Akshyayyam is fire, because it is fire that eats the food offered to
the Pitris and makes it inexhaustible.

17. The sense is that as a physician cures diverse ailments of the body,
after the same manner, a gratified Brahmana cures diverse faults of the
kingdom in which he continues to live honoured and gratified by the king.

18. Santirishta is the rishti or benefits caused by santi. The
commentator cites Medini for explaining that 'rishti' is 'kshema'.

19. Tapasye is Tapah karishye. There being no indirect narration in
Sanskrit, such forms cannot be helped. A Kulapati is an ascetic that owns
ten thousand ascetics for his disciples, Kanwa, the foster-father of
Sakuntala, was a Kulapati.

20. i.e. renouncing service which is the duty ordained for person of his
order, he desired to betake himself to universal Renunciation or Sanyasa,
without, however, the lingam or marks of that vow.

21. Sankalpa-niyamopetah means Sankalpasya nigraha, of chittavritti
nirodha; tena upetah.

22. No Brahmana, the scriptures declare, should ever assist a Sudra in
the performance of his religious or Pitri rites. Those Brahmanas that
violate this injunction fall away from their superior position. They are
condemned as Sudra-yajins. Here the Rishi, by only giving directions to
the Sudra as to how the Pitri rites were to be performed, became a
Sudra-yajin. There are many families to this day whose status has been
lowered in consequence of such or similar acts of indiscretion on the
part of their ancestors.

23. Atharva Veda Veda cha implies that the Atharvans were not generally
included under the term Veda by which the first three Vedas only were
meant.

24. Punyaha-vachana is a peculiar rite. The priest or some other Brahmana
is invited. Gifts are then made to him, and he utters benedictions in
return upon the giver. Yudhishthira used to invite every day a large
number of Brahmanas and make them very valuable presents for obtaining
their benedictions.

25. Or rather, superior. Guru is used to denote any senior as well as
preceptor.

26. The Diksha is that rite which one passes through by way of
preparation for those sacrifices and vows that one seeks to perform.

27. Satyanrite is equivalent to trade or barter.

28. Sanguptamanoratheshu is explained by the commentator as persons who
conceal their real sentiments by acting differently. The reference is to
hypocrites.

29. Vali (sing. of valayah) means anything offered or dedicated to the
deities. The sense of the second line is that the goddess of prosperity
resides in that house in which flowers are offered to the deities instead
of animal life.

30. The belief is that a man remains childless in consequence of his
sins. If these sins can be washed away, he may be sure to obtain children.

31. I give, in the affirmative form of speech, the three mental acts that
are directed to be avoided. In the original, these are given in the
negative form. Absence of coveting the possessions of others is the act
that is directed to be followed. So compassion for all creatures is
prescribed; and, lastly, the belief is directed to be entertained that
acts have fruits, for the Vedas declare as such. He that does not believe
that acts have fruits disbelieve the very Vedas which of course, is a
sinful act.

32. The sense is this: wealth is always agreeable to all persons but
Vasudeva is more agreeable than wealth. This attribute of being more
agreeable than wealth itself, that is being agreeable to all the
universe,--is due to the favour of Mahadeva. The commentator explains it
in an esoteric sense, coming to the conclusion that arthat
priyataratwancha means the attribute of becoming the Soul of all things
in the universe.

33. The allusion is to Krishna's penances for gratifying Mahadeva in
order to obtain a son. The son so obtained,--that is, as a boon from
Mahadeva, was Pradyumna begotten by Krishna upon Rukmini, his favourite
spouse.

34. It is not necessary to explain these names here. They have been fully
explained in previous portions and will be explained later on in this
very chapter.

35. Such verses are explained by the esoteric school in a different way.
Bhavanam is taken as standing for Hardakasam, i.e., the firmament of the
heart; adityas stand for the senses. The meaning then becomes,--'How can
one that is merely a man comprehend Sambhu whom the senses cannot
comprehend, for Sambhu dwells in the firmament of the heart and cannot be
seen but by the internal vision that Yoga supplies.' Some texts read
'nidhanamadim meaning end and beginning.'

36. It is said that for obtaining a worthy son, Krishna underwent the
austerest of penances on the breast of Himavat, with a view to gratifying
the god Mahadeva. The son obtained as a boon from Mahadeva was Samva, as
would appear from this and the succeeding verses. Elsewhere, however, it
is stated that the son so obtained was Pradyumna begotten upon Rukmini.
The inconsistency would disappear if we suppose that Krishna adored
Mahadeva twice for obtaining sons.

37. Dhava is Anogeissus latifolia. Wall, sin, Conocarpus latifolia Roxb.
Kakubha is otherwise called Arjuna which is identified with Terminalia
Arjuna, syn. Pentaptera Arjuna. Kadamva is Nauclea cadamba, Roxb.
Kuruveka is Barleria cristata, Linn. Ketaka is Pandanus odoratissimus,
Linn. Jamvu is Eugenia Jambolana. Patala is Stereospermum suaveolens syn.
Bignonia suaveolens, Roxb. Varunaka is Crataea, religiosa, syn. Capparis
trifoliata, Roxb. Vatasanabha is Aconitum ferox, Wall. Vilwa is Aegle
Marmelos. Sarala is Pinus longifolia, Roxb. Kapittha is Feronia
Elephantum. Piyala is Buchanania latifolia. Sala is Shorea robusta.
Vadari is Zisyphus jujuba. Kunda is Balanites Roxburghii, Punnaga is
Callophyllum inophyllum. Asoka is Saraca. Indica, Linn, syn Jonesia
Asoka, Roxb. Amra is Mangifera Indica. Kovidara is Bauhinia, accuminata
Linn. Champaka is Michelia Champaka, Linn. Panasa is Artocarpus
integrifolia, Linn.

38. Ganga is represented as the daughter of Rishi Jahnu, and hence is she
known by the name of Jahnavi. What is meant by Jahnavi having been always
represent there is that the goddess always stayed there in spirit,
desirous of conferring merit upon those that would reverence her.

39. i.e., never searching for food but taking what they saw, and never
using their hands also.

40. Graha is literally a planet; here, Mandara who is likened to an evil
planet in consequence of the mischief he did unto all.

41. Yoga in verse 84 is explained by the commentator as meaning the power
of creation. Chandra-Surya-parjanya-prithivyadi-sristi-samarthyam.
Similarly, by Saswatam Valam is meant that power which arises from
Brahmavidya.

42. Surabhi is the celestial cow, the original progenetrix of all kine in
Heaven and on Earth.

43. A Sanyasin is one that bears the stick as the badge of the mode of
life he has adopted. Chatrin is the king. Kundin is one with the
calabash. The meaning is that it is Mahadeva who becomes the Sanyasin or
the mendicant on the one hand and the monarch on the other.

44. Every person belonging to the three superior orders bears the Upavita
or sacred-thread as his badge. The deities also, including Mahadeva, bear
the Upavita. Mahadeva's Upavita is made of living snakes.

45. Arupa is formless, or as the commentator explains, nishkala, i.e.,
without parts, being indivisible. Arupa is of the form of multifarious
acts or operations or effects in the universe. Adyarupa is Hiranyagarbha.

46. The commentator explains that by saying that Maheswara is in the
heart, etc., what is stated is that he is the several cases of which Jiva
is made up while in his unemancipate state, viz., the Annamaya kosha, the
pranamaya kosha, the Manomaya kosha, and the Vijnanmaya kosha. What is
meant by Yogatman is that he is the Soul or essence of Yoga of the
Chidachidgranthi, i.e., the Anandamaya kosha. By Yogasanjnita is meant
that he is Yoga or the Twam padarthah.

47. The meaning seems to be this; the man that is not devoted to Mahadeva
is sure to be subjected to misery. His distress will know no bounds. To
think that such a man has reached the lowest depth of misery only when
from want of food he has to live upon water or air would not be correct.

48. Bhuta-bhavana-Bhavajnam is one acquainted with both the bhavana and
the bhava of all bhutas, i.e., all the living creatures.

49. Without the Srutis, He cannot be comprehended, for he is above all
dialectics or arguments. The object which the Sankhya system has in view,
flows from Him, and the object also which the Yogins have in view has its
origin in Him.

50. Mahadeva, has spoken of as Brahma, first filled Space with his
energy. Space forming, as it were, the material with which everything
else was created. Having filled Space as it were with creative energy, he
created the primeval egg and placed Brahma or the Grandsire of the
universe within it.

51. Tanmatras are the subtile elements, those which we perceive being
gross ones.

52. Here Mahadeva is represented as Supreme Brahman. Hence, the Being
that created Brahma, Vishnu, and Rudra, derived his power to create from
Mahadeva. Thus Mahadeva is Unmanifest Brahma.

53. Sampadayitum is aisaryyena samyojayitum. The difficulty lies in the
first line; the ablative is to be taken as yabartha or lyablope.

54. This is an instance of crux; adhipati is a verb of incomplete
predication, implying etya or encountering.

55. Here the compassion of Mahadeva is shown. The commentator explains
that eshu refers to these words; chatanachetanani would include all
animate and inanimate existences. The word adi following implies heaven
and all unseen entities. Avyaktamuktakesa is a periphrasis for jiva;
avyaktam aspashtam yathasyattatha muktah bhanti tirohitam
nitya-muktatwama sya is the explanation offered. This is, no doubt
correct. The sense then is that all this has flowed from Maheswara and
exists for being enjoyed by Jiva.

56. The allusion is thus explained by the commentator; once upon a time
the seed of Mahadeva fell upon a blazing fire. The deity of fire removed
it, unable to consume it. The seed, however, thus removed became
converted into a mountain of gold. Haimagiri is not Himavat or the
mountains of Himalayas as the Burdwan translation wrongly renders it.

57. Ardhe sthita kanta refers to the transformation of Mahadeva into a
form half of which was male and half female, the male half being the half
of his own usual form, and the female half the form of his dear spouse
Uma or Parvati. This transformation is known by the name of Haragauri.

58. The associates of Mahadeva are called Gana. Deva is in the vocative
case. The Burdwan translator wrongly takes deva-ganah as a compound word
and makes a mess of the meaning.

59. The Bombay reading is Vihitam karanam param. The commentator adopts
it, and explains it as vihitam, ajnatam sat jnapitam; param karanam
avyaktasyapi karanam. The Bengal reading, however, is not faulty.

60. The Bengal reading karmayoga is vicious. The Bombay text reads
karmayajna which, of course, is correct. By karmayajna is meant that
sacrifice which is performed with the aid of actual offerings of flowers
and herbs and animals and libations of ghee, meat, etc. These are opposed
to mental sacrifices or manasa yajna. It is curious to see that the
Burdwan translator adheres to the vicious reading and misunderstands the
meaning. Mahadeva transcends the fruits of action, i.e., he has no body
unto which happiness and misery may attach.

61. The Bombay reading savikara-nirguna-ganam is correct. Then Bengal
reading having gunam (and not ganam) as the last word of this compound,
is vicious. The Burdwan translator adheres to the vicious reading and
wrongly renders the compound. K. P. Singha skips over it. Of course,
ganam means sum or total. Rectodbhavam is arsha for Retasodbhavam.

62. Mahadeva's body is half male and half female. The male half has
garlands of bones, the female half garlands of flowers. The male half has
everything that is rejected by others; the female half has all things
that are coveted by others. This particular form of Mahadeva is called
Hara-Gauri.

63. Girimala is explained by the commentator as one that sports on hills
and mountains.

64. All the texts have Bhavaghnaya. The correct reading, however, seems
to be Bhagaghnaya, especially as the reference to Andhaka occurs
immediately after.

65. Vishnu means here the foremost of sacrifices.

66. These articles must be offered to a visitor, whether he stands in
need of them or not.

67. All the texts read Kshirodasagaraschaiva. The correct reading is
Kshirodasagarasyaiva. The nominative may be construed with the previous
line, but the genitive would be better.

68. The commentator does not explain what is meant by,
Vidyunmalagavakshakam. The word go means the Thunder-fire. Very probably,
what is implied is that flashes of lightning and the Thunder-fire looked
like eyes set upon that cloud. Go may also mean jyoti or effulgence.

69. Tadarpani is explained by the commentator as Twatsarupasyaprapika.

70. Kriti is Kriya, i.e., all acts that creatures do. Vikara is the
fruits of kriya, i.e., joy or sorrow that creatures enjoy or endure. The
Bengal texts read pralaya. The Bombay reading is pranaya. The latter is
also the reading that the commentator notices, but when he explains it to
mean tadabhavah, i.e., the absence of joy and sorrow, I think, through
the scribe's mistake, the l has been changed into the palatal n.
Prabhavah is explained as aiswaryya. Saswata is eternal, i.e.,
transcending the influence of acts.

71. Thou art the adi of the ganas. By ganas is meant ganayante
sankhyayante iti ganah, i.e., tattwah.

72. The commentator explains this by saying that thou art the heavenly
felicity which creatures earn by means of their righteous acts. Acts,
again, are performed in course of Time whose divisions are caused by the
Sun.

73. It has been explained in previous Sections that by success in Yoga
one may make oneself as subtile as possible or as gross as possible. One
may also attain to the fruition of all desires, extending to the very
creation of worlds upon worlds peopled with all kinds of creatures. That
Yogins do not create is due to their respect for the Grandsire and their
wish not to disturb the ordinary course of things.

74. Satyasandhah is the Bengal reading. The Bombay reading is
satrasatwah, meaning, as the commentator explains, satya-sankalpah.

75. Vigraham is explained by the commentator as
visishthanubhanbhava-rupam or nishkalam jnaptimatram.

76. In verse 369 ante Upamanyu says that Krishna is to receive from
Mahadeva sixteen and eight boons. The commentator, stretching the words
has tried to explain them as signifying a total of eight, and eight i.e.,
eight are to be obtained from Mahadeva, and eight from his divine spouse
Uma. The language, however, is such that this meaning cannot be put upon
it without doing violence to it.

77. The commentator explains this as 'thou art the cleanser of all
cleansing entities, i.e., it is in consequence of thee, Ganga and the
others have received the power of cleansing other things and creatures.

78. Adhyatma: that occupies the inner body. Adhibhuta: elements., prima,
eyes, ears, etc.; Adhidaivata: sun, moon, etc. that control over the
bhutas. Adhiloka--one occupying the lokas; Adhivijnana--one occupying the
plane of consciousness; Adhiyajna--one conducting the sacrifices residing
in the heart of the jivas.

79. i.e., they attain to Emancipation when they behold thee in the
firmament of their own hearts, or succeed in identifying their own souls
with thee.

80. The guha or cave in which Brahman is concealed is the heart of every
living creature.

81. The worlds or regions commonly enumerated are Bhu, Bhuva, Swa, Maha,
Jana, Tapa, and Satya. The eight well-known forms of Mahadeva are Water,
Fire, Hotri, Sun, Moon, Space, Earth and Wind. In his form of water he is
called Bhava; in that of fire, he is called Rudra; in that of Hotri he is
called Pasupati; in that of the Sun, he is called Isana, in that of the
Moon, he is called Mahadeva; in that of Space, he is called Bhima; in
that of Earth, he is called Sarva; and in that of wind, he is called
Ugra. Compare the benediction in Kalidasa's Shakuntalam.

82. The cave in which Mahadeva has been concealed is the cave of the
Scriptures: probably, difficult texts.

83. The sense is that these persons have not to make any extraordinary
efforts for beholding thee. Their devotion is sufficient to induce thee
to show thyself unto them.

84. Devayana and Pitriyana are the two courses or paths by which the
departed have to attain to their ends. Those going by the former reach
the Sun; while those that go by the latter reach the Moon.

85. The first is that which is according to the rites inculcated in the
Srutis; second is according to the procedure laid down in the Smritis,
and the third is the way or manner constituted by Dhyana or meditation.

86. Vide Sankhya karika. With original Prakriti, the seven beginning with
Mahat and Ahankara and numbering the five Tanmatras.

87. Both the vernacular translators render the last verse most
erroneously. K.P. Singha skips over every difficulty. In the Anusasana,
this characteristic of his is more marked than in the Santi. The Burdwan
translators very rarely skip over a verse, but they are very generally in
the wrong. Nilakantha explains that Devesah is Brahma. The meaning,
therefore, is that Tandi said unto me those secret names which Brahma had
applied unto the high-souled one or Mahadeva. The Bengal reading Devesa,
in the vocative, is incorrect.

88. i.e., if recited, it destroys all fear or Rakshasas, for these either
fly away at its sound or are even killed.

89. i.e., it has the merit that is attached to either Meditation or Yoga.

90. Both Sthira and Sthanu imply immutability or freedom from change.

91. The commentator explains that Bhava is here used in the sense of that
from which all things now and into which all things merge when the
universal dissolution comes. Or, it may imply, mere existence, without
reference, that is, to any attribute by which it is capable of being
described or comprehended.

92. i.e., Virat or vast or Infinite.

93. The task of rendering these names is exceedingly difficult. In the
original, many of these names are such that they are capable of more than
one interpretation. The commentator often suggests more than one meaning.
Each name would require a separate note for explaining all its bearings.
Niyata is literally one who is observant of fasts and vows and who has
restrained his senses. Hence it means an ascetic. Mahadeva is an ascetic.
Smasanu is either a crematorium, the place where dead creatures lie down,
or, it may mean Varanasi, the sacred city of Siva, where creatures dying
have not to take rebirth. Siva is both a resident of crematoria and of
Varanasi.

94. Or, the universe is displayed in thee.

95. Probably, what is said here is that Mahadeva is the Pratyag Soul free
from ignorance.

96. By Niyama is meant purity both internal and external, contentedness,
with whatever is got, penances, Vedic studies, meditation on the Deity,
etc.

97. Nidhi implies the largest number that can be named in Arithmetical
notation. Hence, it implies, as the commentator correctly explains, the
possessor of inexhaustible felicity and gladness.

98. Sahasraksha is either Indra or possessor of innumerable eyes in
consequence of Mahadeva's being identical with the universe. Visalaksha
is one whose eyes are of vast power, because the Past and the Future are
seen by them even as the Present. Soma implies either the Moon or the
juice of the Soma i.e. the libations poured in the sacrificial fire. All
righteous persons, again, become luminaries in the firmament. It is
Mahadeva that makes them so i.e., he is the giver of glorious forms to
those that deserve them.

99. Many of these names require comments to be intelligible. Ketu is no
plant but Hindu astronomers name the descending node of the Moon by that
name. Hence Rahu is the ascending node of the Moon. Graha, is that which
seizes; Grahapati is Mangala, so called for its malevolence, Varah is
Vrihaspati or Jupiter, who is the counterself of Sukra or Venus. In Hindu
mythology, Sukra is a male person, the preceptor of the Daityas and
Asuras. Atri is Vudha or Mercury, represented as the sons of Atri.
Atryahnamaskarta is Durvasas who was the son of Atri's wife, got by the
lady through a boon of Mahadeva. Daksha's Sacrifice sought to fly away
from Siva, but the latter pursued it and shot his arrow at it for
destroying it downright.

100. Suvarna-retas is explained by the commentator as follows: At first
he created water and then cast his seed into it. That seed became a
golden egg. It may also mean that Mahadeva is Agni or the deity of fire,
for gold represents the seed of Agni.

101. The sense is this: Jiva carries that seed of acts, i.e., Ignorance
and Desire, with him. In consequence of this seed, Jiva travels from one
world into another ceaselessly. This seed, therefore, is the conveyance
or the means of locomotion of Jiva. Mahadeva is Jiva. The soul is called
the rider, and the body is the car that bears the Soul on it.

102. Ganapati is Ganesa, the eldest son of Mahadeva. The Ganas are mighty
beings that wait upon Mahadeva. This make up the first hundred names. The
commentator takes Avala and Gana together.

103. Digvasas means nude. The Puranas say that for stupefying the wives
of certain ascetics, Mahadeva became nude on one occasion. The real
meaning, however, is that he is capable of covering and does actually
cover even infinite space. In the sense of nude, the word means one that
has empty space for his cover or vestments.

104. The meaning is that with thee Knowledge is penance instead of actual
physical austerities being so. This is only another way of saying that
thou hast Jnanamayam Tapah.

105. Sataghni a killer of hundred; Wilson thinks it was a kind of rocket.

106. Harikesa means one having the senses for one's rays, i.e., one who
displays all objects before the soul through the doors of the senses. The
meaning is that Mahadeva is he through whose puissance the mind succeeds
in acquiring knowledge through the senses.

107. Krishna is explained by the commentator thus. Krish is a word
signifying Bhu or Existence. The letter n (the palatal one) signifies
nivritti. Hence Krishna is anandatanmatra.

108. Kaparddin is thus explained by the commentator Kam Jalam pivati iti
kapah. So called because of the incident noted in the text, for the
matted locks of Mahadeva had sucked up the river Ganga when it first fell
from heaven. Then Rit means sovereignty or lordship. Riddah is one that
gives sovereignty. Combining the two, the compound Kaparddin is formed.

109. Nabhah means space which implies puissance. That Nabhah is the
sthala or abode of Mahadeva. The Bengal texts which read Nabhastala are
vicious.

110. The deities are said to move about during the day, while the Asuras
and Rakshasas during the night. What is said, therefore, here is that
thou art the deities and thou art their foes of the Daityas and others.

111. Sound, only when manifested, becomes perceptible. When unmanifest
and lying in the womb of eternal space, it is believed to have an
existence. Unmanifest Brahman is frequently represented as anahatah
savdah or unstruck sound.

112. These four ways are as enumerated by commentator, Visva, Taijasa,
Prajna, Sivadhyana.

113. It may also mean that thou art he called Buddha who preached against
all sacrifices.

114. The commentator explains that Mahadeva's defeat at the hands of
Krishna in the city of Vana was due to Mahadeva's kindness for Krishna,
even as Krishna broke his own vow of never taking up arms in the battle
of Kurukshetra, for honouring his worshipper Bhishma who had vowed that
he would compel Krishna to take up arms.

115. The sense is this: when the universal destruction cones and all
becomes a mighty expanse of water, there appears a banian tree under
whose shade the immortal Rishi Markandeya sees a boy who is Mahavishnu.

116. It may also mean that thou art he at whose approach all the Daitya
troops fled in all directions.

117. i.e., thou art Time itself. This is the implication.

118. By these three names what is indicated is that Mahadeva is a
householder, it Sanyasin and a forest-recluse. House-holders bear a tuft
of hair on their heads, Sanyasins have bald heads, while forest recluses
or Vanaprasthis have matted locks.

119. The sense is that Brahman is felt by every one in the firmament of
his own heart. Mahadeva, as identical with Brahman is displayed in the
heart that is within the physical case. Hence, he may be said to take
birth or appear in his effulgence within every one's body.

120. Kalakatankatah is explained by the commentator as follows:--Kala is
Yama. He is covered over with the illusion of the Supreme Deity. This all
covering illusion, again, has the Supreme Deity for its cover. Thou art
that Supreme Deity.

121. Vibhaga and Sarvaga, the commentator explains, are used for
indicating that thou art the universe as Vyashti and Samashti.

122. Some editions read susaranab, meaning thou art he who well protects
the universe.

123. The golden mail being the illusion of the Supreme Deity in
consequence of which the universe has become displayed.

124. Thou art Pasupati; atodyah pratodanarhah pasavah yasya iti.

125. The commentator explains that Tarangavit, which is literally
conversant with waves means one that is acquainted with the joys or
pleasures that arise from the possession or enjoyment of worldly things,
for such joys may truly be likened to waves which appear and disappear on
the bosom of the sea or ocean of Eternity.

126. The commentator explains that the binder of Asura chiefs refers to
the Supreme Deity's form of Vishnu in which he had bound Vali, the chief
of the Asuras. The plural form has reference to successive Kalpas.

127. The sense is that thou art he that is well conversant with the
ritual of sacrifices.

128. Or, it may mean that thou art he that has no vestments, for no
vestments can cover thy vast limbs.

129. Those that uphold others are, for example, the elephants that stand
at the different points of the compass, the snake Sesha, etc. What is
said here is that thou art the best of all these or all such beings.

130. The sense is that thou art Vishnu who is the foremost of the
celestials and thou art Agni who is the lowest of the celestials; i.e.,
thou art all the celestials.

131. The body is as it were a pit into which the soul falls, determined
by Desire and Ignorance.

132. Vasu, the commentator explains, indicates the Wind, for it means
that which establishes all things into itself.

133. Nisachara is one acting through nisa, or Avidya, i.e., one who
enjoys all objects, implying Jiva invested with Ignorance.

134. The Soul can view the Soul or itself, if it can transcend the body
with the aid of Yoga.

135. The commentator explains that the first word means that thou art
Hansa and that the second word means thou art Paramahansa.

136. Varhaspatya is a word that is applied to a priest. The deities first
got their priest for assisting them at their sacrifices. Human beings
then got theirs. Those born after Vrihaspati are Vrihaspatyas.

137. This word Nandivardhanah may also mean he that withdraws or takes
away the joys previously conferred.

138. The language of the Veda is divine. That of the scriptures is human.

139. Literally, crown of the head.

140. i.e., that succeeds in effecting his Emancipation.

141. Mahanakha refers to the incarnation of Narasingha or the Man-lion
assumed for slaying the Daitya Hiranyakasipu, the father of Prahlada.
Maharoman has reference to the form of the mighty or vast Boar that the
Supreme Deity assumed for raising the submerged Earth on his tusks.

142. Mahamuni may mean either one that is very mananasilah or one that is
exceedingly taciturn.

143. How the world has been likened to a tree has been explained in the
Moksha sections of the Santi Parvan.

144. This is explained in the sense of no one being able to enquire after
Brahman unless he has a body, however subtile, with the necessary senses
and understanding. It may also mean that the tree of the world furnishes
evidence of the existence of the Supreme Deity.

145. Both the vernacular translators have rendered many of these names
most carelessly. The Burdwan translator takes Yaju as one name and
Padabhuja as another. This is very absurd.

146. These are the ten previously enumerated, beginning with residence in
the mother's womb and ending with death as the tenth, with heaven the
eleventh and Emancipation the twelfth.

147. It should be remembered that Kali which is either the age of
sinfulness or the presiding deity of that age and, therefore, a
malevolent one, is highly propitious to Emancipation. The world being
generally sinful, those who succeed in living righteously in this age or
under the sway of this malevolent deity, very quickly attain to heaven if
heaven be their object, or Emancipation if they strive for Emancipation.

148. Implying that thou assumest the form of the constellation called the
Great Bear, and moving onward in space causest the lapse of Time. This
constellation, in Hindu astronomy, is known by the name of Sisumara
because of its resemblance with the form of a tortoise.

149. The word bhashma, meaning ashes, literally signifies anything that
dispels, tears off all bonds, and cures every disease. Ashes are used by
Sanyasins for rubbing their bodies as a mark of their having consumed
every sin and cut off every bond and freed themselves from all diseases.

150. Mahadeva gave a quantity of ashes to his devotees for protecting
them from sin.

151. Vide the story of Mankanaka. The Rishi of that name, beholding
vegetable juice issuing from his body, began to dance in joy. The whole
universe, overpowered by a sympathetic influence, began to dance with
him. At this, for protecting the universe, Mahadeva showed himself to
Mankanaka and, pressing his fingers, brought out a quantity of ashes,
thus showing that his body was made of ashes.

152. Anukari literally means an accessory. In the form of Vishnu or
Krishna, the Supreme Deity addrest himself to aid Arjuna in slaying
Bhishma.

153. As Krishna the friend of Arjuna.

154. In the Pauranik myth, the Earth is described as being supported in
empty space by a mighty snake called Sesha. Mahadeva is that Sesha,
otherwise called Ananta.

155. i.e., Mahavishnu, from whose navel arose the primeval lotus within
which was born Brahma.

156. The Bombay text has a misprint. It reads Punya-chanchu for
Punya-chunchu. In printing the commentary also, the well-known
grammatical Sutra vrittanschanchu etc. The Burdwan translator repeats the
misprint in his rendering. K. P. Singha avoids it.

157. The word Kurukshetra or its abbreviation Kuru means the field or
department of action. It means also the actual field, so called, on which
king Kuru performed his penances, and which is so sacred that its very
dust cleanses a person of all sins.

158. The commentator explains that Siddharthah means Siddhantah, and that
the following compound is its adjective.

159. Literally, the Soul of real existence.

160. People eat off plates of silver or gold or of other metals. Mahadeva
has for his plate Kala or destroyer of the universe. Both the vernacular
translators have erred in rendering this word. K. P. Singha takes the
compound as really consisting of two names, etc.

161. The sense is that Mahadeva is the foremost of Sadhakas or
worshippers engaged in acquiring a particular object, for he has
emaciated or reduced to nothingness all his foes in the form of all
passions good and evil. Prakarshena tanukritah arayah kamadayo yena sah.

162. Narah is thus explained by the commentator.

163. The commentator explains that he who is called Suparvan in heaven is
otherwise called Mahan.

164. Sarva-sahana-samarthya pradah as the commentator explains. Hence, it
means that Mahadeva is he who makes creatures competent to bear all
things, i.e. all griefs and all joys, as also the influence all physical
objects that is quietly borne without life being destroyed.

165. The etymology of Hara is thus explained by the commentator; Hanti
iti ha sulah; tam rati or adatte. This is very fanciful.

166. The sense is this: a nipana is a shallow pond or ditch where cattle
drink. The very oceans are the nipanas or Mahadeva.

167. The commentator thinks that this has reference to the incarnation of
Trivikrama i.e., the dwarf suddenly expanding his form till with two
steps he covered Heaven and Earth and demanded space for his third step.

168. i.e., thou art possessed of Yoga knowledge.

169. The two together form one name.

170. These are Vija, Sakti, and Kilakani. A kakud is a hump or elevated
place in the body.

171. The thin bamboo rod in the hand of the Brahmana is mightier than the
thunderbolt of Indra. The thunder scorches all existing objects upon
which it falls. The Brahmana's rod (which symbolizes the Brahmana's might
in the form of his curse) blasts even unborn generations. The might of
the rod is derived from Mahadeva.

172. Sayambhuvah Tigmatejah is one name. The commentator explains that
Brahman could not look at Mahadeva; hence this reference to his prowess.

173. Brahma, after his birth within the primeval lotus, became desirous
of seeing the end of the stalk of that lotus. He went on and on, without
succeeding to find what he sought. The meaning of the word, therefore, by
implication is that Mahadeva is infinite.

174. Once Brahma asked Surabhi to bear evidence before Vishnu to the
statement that Brahma has seen the foremost part of Siva. Surabhi having
given false evidence out of fear for Brahma was cursed by Siva that her
offspring will eat unholy substances.

175. Uma is another name for Brahmavidya.

176. Falling from the celestial regions, the river Ganga was held by
Mahadeva on his head, among his matted locks. At the earnest
solicitations of King Bhagiratha he gave her out so that flowing along
the surface of the Earth she met the ocean, first passing over the spot
where the ashes of Bhagiratha's ancestors, the sixty thousand sons of
king Sagara of the solar race, lay.

177. This form is called Hara-Gauri, as explained before.

178. Some texts read Pritatma, implying one of contented soul. The
reading noticed by the commentator is Pitatma, meaning gold-complexioned.
The Burdwan translator takes Pritatma as one name. This is not correct.

179. Mahadeva is represented as possessed of five heads, four on four
sides and one above.

180. Amritogovrisherwarah is one name.

181. These are names for different portions of time.

182. The Srutis declare that Fire is his head, the Sun and the Moon are
his eyes, etc.

183. Mahadeva has an image in the country of the Kalingas that is called
Vyaghreswara.

184. Kantah is thus explained. Kasya Sukhasya antah sima.

185. Undivided, i.e., having nothing else for its object, Sarva-bhavatah
is bhagvat. The sense is that unless one becomes conversant with all the
modes of worshipping Bhava, i.e., in thought, word and deed, and unless
one has special good luck, one cannot have such devotion to Bhava.

186. There are numerous instances of the gods having become alarmed at
the penances of men and done their best to nullify those penances by
despatching celestial nymphs for attracting them of carnal pleasures.

187. I expand this verse a little for bringing out the sense clearly.

188. The subject propounded by Yudhishthira is this: marriage is always
spoken of as a union of the sexes for practising all religious duties
together. The king asks, how can this be. Marriage, as seems to him, is a
union sought for pleasure. If it be said that the two individuals married
together are married for practising religious duties jointly, such
practice is suspended by death. Persons act differently and attain to
different ends. There is, therefore, no prospect of a reunion after
death. When, again, one of them dies, the joint practice of duties can no
longer take place. The other objections, urged by Yudhishthira, to the
theory of marriage being a union of the sexes for only practising
religious duties jointly, are plain.

189. The sense is that if after returning from thy journey to that region
thou claimest thy bride, thou mayst obtain her from me. Thy journey will
be a sort of trial or test to which I mean to put thee.

190. Kala-ratri is the Night that precedes the universal dissolution.

191. The commentator thinks that uttaram means the sacred north.

192. Tirtha means here a Ghat, i.e., an easy descent from the bank for
access to the water.

193. Pradhanatah is explained by the commentator to mean with foremost of
Vedic mantras.

194. Mandakini is that part of the river Ganga which flows through
Kailasa, while Nalini is a celebrated lake owned by the king of the
Yakshas, so called because of the lotuses which occur there in plenty.

195. Divya is excellent Gandharva, meaning music and dance.

196. A woman is said to destroy a family by staining it with her
unchastity.

197. Both the vernacular translators have totally misunderstood the
second line. Asyatam is explained by the commentator as tushnim
sthiyatam. Ruchitahchcchandah means chcchandah or yearning arises from
ruchi or like. What the Rishi says is Asyet I do not yearn after thy
company, for I do not like thee. Of course, if, after staying with thee
for some time, I begin to like thee, I may then feel a yearning for thee!

198. Utsaditah is explained by the commentator to mean chalitah. Here,
however, I think it does not mean so.

199. 'The last words may also mean--'Go to thy own bed and rest by
thyself!'

200. The commentator takes the words kimivottaram bhavet to imply what
will be better for me? Shall I adhere to Vadanya's daughter or shall I
take this girl? I think this is rather far-fetched.

201. By Sakti is implied kamadidamanasamarthyam and by dhriti
purvapraptasya atyagah. The last half of the last line of verse 25 is
rendered erroneously by both the vernacular translators. Adhering to the
commentator's explanation, they add their own interpretation which is
different. This sort of jumble is very peculiar.

202. Linga means signs or indications. A Lingin is one that bears signs
and indications. Brahmanam (in both places) means one conversant with
Brahman. The first, that is, Lingin implies either a Brahmacharin or a
Sanyasin that always bears the marks of his order. An Alingin is one that
is divested of such marks. Yudhishthira's question is, who, amongst
these, should be considered worthy of gifts?

203. The sense is that with respect to acts having reference to only the
Pitris the conduct and competence of Brahmanas should be examined.

204. The commentator explains that five persons are mentioned in the
question of Yudhishthira, K. P. Singha omits one. The Burdwan translator
repeats the words of the original without any explanation. I take
sambandhi to mean relatives by marriage. To this day, in all India,
people make gifts or presents unto sons-in-law, etc.

205. The sense is that no sin can touch a Brahmana who observes these
three acts. These three acts are efficacious in washing away all sins.
The commentator points out that by this the attributes of birth and
knowledge are referred to.

206. By good conduct is implied modesty and candour.

207. Anekantam is explained by the commentator as Anekaphalakaram, i.e.,
of diverse kinds of fruits. The fruits attainable by a correct discharge
of duties are of diverse kinds, because the objects of those duties,
called Palms are of various kinds.

208. Verse 22 contains 4 substantives in the genitive plural. All those
are connected with vishtham in the previous verse. The commentator points
out this clearly. Those living in the outskirts of towns and villages are
tanners and other low castes. They who publish the acts and omissions of
others are regarded as very vile persons, equivalent to such low caste
men mentioned above. It is difficult to differ from the commentator, but
it seems that genitives in the verse as are used for datives, in which
case the meaning would be that they who give unto such persons shall also
sink into hell. The Burdwan translator gives a ridiculous version of
verse 22.

209. The Bengal reading Brahmacharyya is better than the Bombay reading
of that word in the accusative. Bhishma apparently gives two answers.
These however involve three. By maryyada is meant boundaries or limits.
The duties of men have known bounds. To transgress those bounds would be
to transgress duty. The highest indication of Righteousness is samah or
absence of desire for all worldly objects; hence Renunciation.

210. i.e., by making gifts unto even a single such Brahmana, one rescues
all the ancestors and descendants of one's race.

211. One makes gifts unto the deities, the Pitris, and unto human beings.
There is a time for each kind of gift. If made untimely, the gift,
instead of producing any merit, becomes entirely futile, if not sinful.
Untimely gifts are appropriated by Rakshasas. Even food that is taken
untimely, does not strengthen the body but goes to nourish the Rakshasas
and other evil beings.

212. i.e., any food, a portion of which has been eaten by any of these
persons, is unworthy of being given away. If given, it is appropriated by
Rakshasas. One incompetent to utter Om is, of course, a Sudra.

213. The speaker, by first mentioning who are unworthy, means to point
out those that are worthy.

214. Apasmara is a peculiar kind of epilepsy in which the victim always
thinks that he is pursued by some monster who is before his eyes. When
epilepsy is accompanied by some delusion of the sensorium, it comes to be
called by Hindu physicians as Apasmara.

215. An Agrani or Agradani is that Brahmana unto whom the food and other
offerings to the Preta in the first Sraddha are given away. Such a person
is regarded as fallen.

216. When corpses are taken to crematoria, certain rites have to be
performed upon them before they can be consumed. Those Brahmanas that
assist at the performance of those rites are regarded as fallen.

217. Sometimes the father of a daughter bestows her upon a bridegroom
under the contract that the son born of that daughter by her husband
should be the son of the daughter's father. Such a son, who is
dissociated from the race of his own father, is called a Putrika-putra.

218. Anugraham is that merit in consequence of which faults become
neutralised and the stained person may come to be regarded as deserving.

219. As Drona, Aswatthaman, Kripa, Rama and others.

220. Uditastamita means one who having earned wealth spends it all in
gifts. Astamitodita is one who though poor at first succeed in earning
wealth afterwards; i.e., one who having become rich, keeps that wealth
for spending it on good purposes.

221. Upon the completion of a Sraddha, the Brahmana who is officiating at
it should utter the words yukta which means well-applied. Certain other
words such as Swadha, etc., have to be uttered. The meaning is that the
Brahmana who assists the performer of the Sraddha by reciting the Mantras
should, upon completion, say unto the performer that the Sraddha is
well-performed. As the custom is, these words are still uttered by every
Brahmana officiating at Sraddhas.

222. K. P. Singha wrongly renders the word somakshayah as equivalent to
somarasah.

223. Upon the conclusion of a Sraddha or other rites, the Brahmana who
officiates at it, addresses certain other Brahmanas that are invited on
the occasion and says,--Do you say Punyaham--The Brahmana addressed
say,--Om, let it be Punyaham!--By Punyaham is meant sacred day.

224. The fact is, the slaughter of animals in a sacrifice leads to no sin
but if slaughtered for nothing (i.e., for purposes of food only), such
slaughter leads to sin.

225. One is said to become impure when a birth or a death occurs among
one's cognates of near degree. The period of impurity varies from one day
to ten days in case of Brahmanas. Other periods have been prescribed for
the other orders. During the period of impurity one cannot perform one's
daily acts of worship, etc.

226. In this country, to this day, there are many persons that go about
begging, stating that they desire to go to Banaras or other places of the
kind. Sometimes alms are sought on the ground of enabling the seeker to
invest his son with the sacred thread or perform his father's Sraddha,
etc. The Rishi declares such practices to be sinful.

227. Literally that are afraid of thieves and others. The sense, of
course, is that have suffered at the hands of thieves and others and are
still trembling with fear.

228. The two exceptions have been much animadverted upon by unthinking
persons. I have shown that according to the code of morality, that is in
vogue among people whose Christianity and civilisation are
unquestionable, a lie may sometimes be honourable. However casuists may
argue, the world is agreed that a lie for saving life and even property
under certain circumstances, and for screening the honour of a confiding
woman, is not inexcusable. The goldsmith's son who died with a lie on his
lips for saving the Prince Chevalier did a meritorious act. The owner
also who hides his property from robbers, cannot be regarded as acting
dishonourably.

229. By selling the Vedas is meant the charging of fees for teaching
them. As regards the Vedas, the injunction in the scriptures is to commit
them to memory and impart them from mouth to mouth. Hence to reduce them
into writing was regarded as a transgression.

230. In this country to this day, the act of marrying a helpless person
with a good girl by paying all the expenses of the marriage, is regarded
as an act of righteousness. Of course, the man that is so married is also
given sufficient property for enabling him to maintain himself and his
wife.

231. Articles needed in marriages are, of course, girls and ornaments.

232. Vapra has various meanings. I think, it means here a field. Large
waste lands often require to be enclosed with ditches and causeways.
Unless so reclaimed, they cannot be fit for cultivation.

233. The river Chenab in the Punjab was known in former times by the name
of Chandrabhaga. So the river Jhelum was known by the name of Vitasta.

234. The sense is that one proceeds to the region of the Apsaras and
becomes an object of respect there.

235. i.e., one acquires sovereignty.

236. It is difficult to understand the connection of the second line of
verse 31. It does not mean enters the eternal region called Andhaka that
rests on nothing. Human sacrifices were performed sometimes in former
days.

237. Nyastani has Gangayam understood after it.

238. The deities are supported by the offerings made in sacrifices. These
offerings consist of the productions of the Earth and the butter produced
by the cow. The deities, therefore, are said to be chiefly supported by
the Earth and the Cow. The Asuras, by afflicting the Earth and killing
kine, used to weaken the deities.

239. The river Ganga has three courses. On Earth it is called Bhagirathi
or Ganga; in heaven it is called Mandakini; and in the nether regions it
is known by the name of Bhogabati.

240. Devesh is lit. the lord of the deities; but here it means the King
or Emperor.

241. Aranyaih is explained by the commentator as implying courses of
conduct leading to Brahmaloka.

242. The story referred to is this: King Sagara of the solar (?) race had
sixty thousand sons, all of whom were reduced to ashes by the curse of
Kapila. Afterwards Bhagiratha, a prince of the same race, brought down
Ganga from heaven for their redemption.

243. Identical with the universe because capable of conferring the
fruition of every wish. Vrihati--literally, large or vast, is explained
by the commentator as implying foremost or superior.

244. Madhumatim is explained as conferring the fruits of all good actions.

245. Viswam avanti iti. Here the absence of num is arsha.

246. Bhuvanasya is swargasya.

247. The construction of this verse is not difficult though the order of
the words is a little involved. Both the vernacular translators have
misunderstood it completely.

248. Kurute may mean also makes. The sense is that the Brahmana grants to
others whatever objects are desired by them. In his own case also, he
creates those objects that he himself desires. His puissance is great and
it is through his kindness that others get what they wish or seek.

249. Ekaramah is one who sports with one's own self, i.e., who is not
dependant on others for his joy or happiness; one who has understood the
soul.

250. Dasatirdasa is ten times hundred or one thousand Dasati, like
Saptati, Navati, etc., means ten times ten. Both the Vernacular
translators have erred in rendering the word.

251. Teshu (Brahmaneshu) Vahumanaprah (san) kan namsvasi--this is the
Grammar, as explained by the commentator.

252. Yajanti with reference to truth and righteousness means worship, and
with reference to land kine means give away.

253. Pigeons pick up scattered grains and never store for the morrow. In
the Sila and other vows, the picking up of scattered and cast off grains
from the field after the crops have been taken away by the owners, is
recommended as the means of filling the stomach.

254. The aggregate of three is Righteousness, Wealth, and Pleasure.
Persons who, in all the acts they do, keep an eye upon these three, are
said to have their aggregate of three existing in all their acts.

255. Some texts read vriddhan for Ishtan. If the former reading be
adopted, the meaning would be that kings should worship all aged
Brahmanas possessed of Vedic lore.

256. Though really conversant with all duties, and of righteous
behaviour, the Brahmanas, nevertheless, for concealing their real natures
or for protecting the world, are seen to be employed in diverse kinds of
occupations.

257. The argument, therefore, is that anything given to the Brahmana to
eat and that is eaten by him apparently, is really eaten by these deities.

258. Bhutatmanah is explained by the commentator as Bhuta
praptahvasikritahatma yaih.

259. The second line of verse 18 is a crux. The commentator explains that
prakshipya means dattwa; Kun is the Earth. Van is diptim ukrvan,
ubhaya-loke iti seshah. Para-  [This footnote appears to have been
truncated, as the last line begins with a hyphenated word.--JBH.]

260. The dark spots on the Moon were due to the curse of Daksha. The
waters of the Ocean became saltish owing to the curse of a Rishi.

261. The sense is that one becomes a Brahmana by birth alone, without the
aid of those purificatory rites that have been laid down in the
scriptures. When food is cooked, none else than a Brahmana is entitled in
the first portion thereof.

262. The commentator thinks that saudram karma has especial reference to
the service of others. Hence what is interdicted for the Brahmanas is the
service of others.

263. In this country to this day, when food is prepared in view of guests
invited to a house, no portion of such food can be offered to any one
before it is dedicated to the deities and placed before those for whom it
is intended. An exception, however, is made for children. What is stated
here is that a good Brahmana can take the precedence of even children in
the matter of such food.

264. What is stated here is that those Brahmanas that do not accept gifts
are very superior. Their energy and might are great. Bhishma directs
Yudhishthira to be always careful of how he would treat such superior
Brahmanas. After rakshyam, the words swakulam are understood. The Burdwan
translator misunderstands the second line of the verse.

265. The construction is Etat Brahmana-mukhat sastram, yat srutwaiha
pravartate, prithivyam etc, etc. Both the vernacular translators have
misunderstood the verse.

266. Etat karanam seems to refer to Brahamana-mukhat sastram. The sense
seems to be that in the encounter between the deities and the Asuras the
power of the Brahmanas was abundantly proved, for Sukra aided the Asuras
with his Mantras and incantations, while Vrihaspati and others aided the
deities by the same means.

267. In some of the Bengal texts for Bhumiretau the reading Bhumireto
occurs. The fact is, the latter is a misprint or a mere clerical error.
The etau has reference to the two mentioned in the second line. The
Burdwan translator actually takes Bhumireto as a correct reading and
makes nonsense of the verse.

268. I expand this verse. After kriya bhavati patratwam is understood.
Kriya includes the diverse objects for which persons solicit alms or
gifts. Upansuvratam is maunam parivrajyam.

269. It is said that food or other things, when given to an undeserving
person, feels grief. What Yudhishthira asks is who the proper person is
unto whom gifts may be made.

270. All these acts should be performed with purity of intention and
according to the ordinances of the scriptures. For example, sacrifices
should not be performed with vanity or pride. The Vedas should not be
studied without faith. Children should not be procreated from lust, etc.

271. Such words are unseizable and unintelligible for their depth of
meaning. Women are equally unseizable and unintelligible.

272. The sense is this: women agitate the hearts of those that treat them
with respect as of those that treat them with disdain. The commentator
explains that Pujitah dhikkritahva tulyavat vikaram janayati.

273. All living creatures are virtuous, for they are capable of
progressing towards godship by their own acts.

274. Pura has little force here, implying 'first'. In the first place,
know that I have come to thee,

275. Ladies spoke in Prakrita and not in Sanskrit. The latter is refined,
the former is unrefined. Hence Indra's surprise at hearing Sanskrit words
from the lady's lips.

276. The adana ceremony was a rite in course of which friends and kinsmen
had to make presents unto the person performing the ceremony. The
investiture with the sacred-thread, marriage, the rite performed in the
sixth and the ninth month of pregnancy, are all ceremonies of this kind.

277. It would be curious to see how the commentator Nilakantha seeks to
include within these five the eight forms of marriage mentioned by Manu.
The fact is, such parts of the Mahabharata are unquestionably more
ancient than Manu. The mention of Manu is either an instance of
interpolation or there must have been an older Manu upon whose work the
Manu we know has been based. The Asura and the Rakshasa forms are
unequivocally condemned. Yet the commentator seeks to make out that the
Rakshasa form is open to the Kshatriyas. The fact is, the Rakshasa was
sometimes called the Paisacha. The distinction between those two forms
was certainly of later origin.

278. Thus, there was no difference, in status, in ancient times, between
children born of a Brahmana, a Kshatriya or a Vaisya mother. The
difference of status was of later origin.

279. Nagnika is said to be one who wears a single piece of cloth. A girl
in whom the signs of puberty have not appeared does not require more than
a single piece of cloth to cover her. The mention of Nagnika, the
commentator thinks, is due to an interdiction about wedding a girl of
even ten years in whom signs of puberty have appeared.

280. When a father happens to have an only daughter, he frequently
bestows her in marriage upon some eligible youth on the understanding
that the son born of her shall be the son, for purposes of both Sraddha
rites and inheritance, not of the husband begetting him but of the girl's
father. Such a contract would be valid whether expressed or not at the
time of marriage. The mere wish of the girl's father, unexpressed at the
time of marriage, would convert the son into a son not of the father who
begets him but of the father of the girl herself. A daughter reserved for
such a purpose is said to be a putrikadharmini or 'invested with the
character of a son.' To wed such a girl was not honourable. It was in
effect an abandonment of the fruits of marriage. Even if dead at the time
of marriage, still if the father had, while living, cherished such a
wish, that would convert the girl into a putrikadharmini. The repugnance
to wedding girls without father and brothers exists to this day.

281. For understanding the meanings of Sapinda and Sagotra see any work
on Hindu law civil or canonical.

282. These verses are exceedingly terse. The commentator explains that
what is intended is that under the third and fourth circumstances the
giver of the girl incurs no sin; under the second, the bestower of the
girl (upon a person other than he unto whom a promise had been made)
incurs fault. The status of wife, however, cannot attach simply in
consequence of the promise to bestow upon the promiser of the dower. The
relationship of husband and wife arises from actual wedding. For all
that, when the kinsmen meet and say, with due rites, 'This girl is this
one's wife,' the marriage becomes complete. Only the giver incurs sin by
not giving her to the promised person.

283. Hence, having promised to wed such a one, she is at liberty to give
him over and wed another whom she likes.

284. In consequence of that boon no one incurs sin by retracting promises
of bestowing daughters upon others in view of more eligible husbands.

285. Hence, no one should bestow his daughter upon a person that is not
eligible, for the offspring of such marriage can never be good and such a
marriage can never make the daughter's sire or kinsmen happy.

286. One of the most important rites of marriage is the ceremony of
circumambulation. The girl is now borne around the bride-groom by her
kinsmen. Formerly, she used to walk herself. All gifts, again, are made
with water. The fact is, when a thing is given away, the giver, uttering
the formula, sprinkles a drop of water upon it with a blade of Kusa grass.

287. Hence, what Savitri did at the bidding of her sire could not be
against the course of duty or morality. The Burdwan translator has
misunderstood the second line of this verse, while K.P. Singha has
quietly dropped it.

288. Dharmasya refers to the true or correct or eternal Aryan usage,
Pradanam is khandanam, from da, to cut The sense is that the grant of
liberty to women is an Asura practice.

289. Hence, no one should wed, led by desire alone. Nor should the maiden
be permitted to choose for herself. She may be guided in her choice by
improper considerations connected with only carnal pleasure.

290. The property is divided into five parts, two of which are taken by
the daughter under such circumstances and three by the son.

291. I expand the verse for making it intelligible, by setting forth the
reasons urged by Hindu lawyers and noticed by the commentator.

292. Valatah vasyam implies only those whose consent is obtained by
force. Hence, such cases as those of Krishna abducting Rukmini and Arjuna
abducting Subhadra, are excluded from this denunciation.

293. The maiden may herself accept ornaments. That would not convert the
transaction into a sale.

294. Swalpa-kaupinah literally is covered with a small piece of cloth,
hence, capable of being easily seduced.

295. i.e., he should not acquire for storing. He may acquire to spend in
sacrifices and gifts or for maintaining himself and his family.

296. i.e., if the Brahmana, led by affection for any other wife,
disregards the wife belonging to his own order and shows preference for
those of the other orders, he then incurs the liability of being regarded
as a Chandala that has come to be numbered among Brahmanas.

297. The sense of this verse seems to be this: If a Brahmana takes in
succession three spouses all belonging to his own order, the son born of
his first wife shall take the share that is allotted to the eldest; that
born of the second wife shall take a share next in value; and that born
of the youngest wife shall take the share allotted to the youngest. After
such especial shares are taken, the residue of the property is to be
distributed unto equal shares each of which shall be taken by each of the
children. If this interpretation be correct, it would appear that the
contention waged some years ago in Bengal, that the scriptures do not
allow a person the liberty of taking more than one spouse from his own
order, falls to the ground. Upon other grounds also, that contention was
absurd, for Kshatriya kings often took more than one Kshatriya spouse.

298. i.e., each order was created for performing sacrifices. The Sudra is
competent to perform sacrifice. Only his sacrifice should be by serving
the three other orders.

299. For them there is no investiture with the sacred-thread.

300. Broken earthenpots are always cast off. They are some times utilised
by persons of the lower orders.

301. The second line is exceedingly terse. The sense seems to be this:
one who is of low birth must remain low in disposition. Absolute goodness
may arise in his heart, but it disappears immediately without producing
any effect whatsoever. The study of the scriptures, therefore, cannot
raise such a person. On the other hand, the goodness which according to
its measure has ordained for one (1) the status of humanity and (2) the
rank in that status, is seen to manifest itself in his act.

302. The son begotten upon a maiden by one who does not become her
husband, and born after her marriage, is regarded as belonging not to the
begetter but to the husband.

303. Such a son becomes the property of the mother's husband and not of
his begetter. If however, the begetter expresses a wish to have him and
rear him, he should be regarded as the begetter's. The principle upon
which he becomes the child of the mother's husband is that the begetter
conceals himself and never wishes to have him.

304. The objects of Yudhishthira's question will appear clearly from the
answer given to it by Bhishma.

305. There is no fault in kine, etc., and kine are like fire etc. The
Hindu idea is that kine are cleansing or sanctifying. The Rishis
discovered that the magnetism of the cow is something that is possessed
of extraordinary virtues. Give the same kind of food to a cow and a
horse. The horse-dung emits an unhealthy stench, while the cowdung is an
efficacious disinfectant. Western science has not yet turned its
attention to the subject, but there can be little doubt that the urine
and dung of the cow possess untold virtues.

306. Saptopadam mitram means that by speaking only seven words or walking
only seven steps together, two persons, if they be good, become friends.

307. Vajrasuchyagram may also mean furnished with an end like that of the
needle with which diamonds and other hard gems are bored through.

308. The ever-changing beautiful masses of afternoon or evening clouds,
presenting diverse kinds of forms almost every minute, are regarded as
the abodes or mansions of the Gandharvas.

309. Some of these trees and creepers are identifiable. Sahakara is
Mangifera Indica, Linn. Ketaka is a variety of Pandanus Odoratissimus,
Linn. Uddalaka is otherwise called Vahuvara and sometimes Selu. It is the
Cordia Myxa, Linn. It may be a misreading for Uddanaka, which is the
well-known Cirisha or the Mimosa Sirisca of Roxburgh. Dhava is Conocarpus
latifolia, Roxb. Asoka is Saraca Indica, Linn., syn, Jonesia Asoka, Roxb.
Kunda is Jasminum pubescens, Linn. Atimukta is otherwise called Madhavi.
It is Gaertinera racemosa, Roxb. Champaka is Michelia Champaca, Linn.
Tilaka sometimes stands for Lodhra, i.e., Symplocos racemosa, Roxb. The
word is sometimes used for the Aswattha or Ficus religiosa, Linn. Bhavya
is Dillenia Indica, Linn. Panasa is Artocarpus integrifolia, Linn. The
Indian Jack-tree. Vyanjula stands for the Asoka, also Vetasa (Indian
cane), and also for Vakula, i.e., Mimusops Elengi, Linn. Karnikara is
Pterospermum accrifolium, Linn. Cyam#a is sometimes used for the Pilu,
i.e., Salvadora Persica, Linn. Varanapushpa or Nagapushpa or Punnaga is
Colophyllum inophyllum, Linn. Astapadika or padika is otherwise called
Bhardravalli. It is the Vallaris dichotoma, Wall., Syn., Echites
dichotoma, Roxb.

310. Bhringaraja is the Lanius Malabaricus. Kokila is the well-known
Indian Koel or cuckoo. Catapatra is the wood-pecker. Koyashtika is the
Lapwing. Kukkubhas are wild-cocks (Phasinus gallus). Datyuhas are a
variety of Chatakas or Gallinules. Their cry resembles the words
(phatikjal). Jivajivaka is a species of partridges. Chakora is the Greek
partridge. Sarasa is the Indian crane. Chakravaka is the Brahmini duck or
goose.

311. In verse 39 and 40 for asmi and tapacchaitat read asi and tapasaccha.

312. The Grandsire spoke of somebody becoming a Kshatriya in Bhrigu's
race, and referred to the incident as the result of a stain that would be
communicated to that race from Kusika's. This is the full allusion.

313. The sense seems to be that Kusika wishes to know what person of
Bhrigu's race will confer this high benefit upon his race.

314. By ancestors to the seventh degree also descendants to the same
degree are meant.

315. Heaven and Hell are places of only enjoyment and endurance. There
can be no acts there leading to merit or demerit. This world is the only
place which is called the field of acts.

316. Vrikshas are large or small trees generally. Gulma is a shrub, or
bushy plant. Lata is a creeper, which cannot grow without a support.
Talli is of the same variety, with this difference, perhaps, that its
stems are more tree-like than those of creepers. Twaksara is the bamboo.
Trina includes all kinds of grass.

317. The commentator explains that the drift of Yudhishthira's query is
this: the giver and the receiver do not meet in the next world. How then
can an object given away return or find its way back to the giver in the
next world or next life?

318. Abhimanat is differently understood by the commentator.

319. Yuktaih is the better reading, although muktaih may not be
erroneous. Yuktain is charaih; while muktath is 'men charged with a
commission to do a thing'.

320. This sacrifice is the sacrifices of gifts. 'Spreading out a
sacrifice' means 'spreading out the articles and placing them in proper
order in view of the sacrifice.' 'Dadatah vartotam' means datustaya
saryanastu.

321. The sense is this: gifts made to such superior Brahmanas serve to
free a person from the debts which he owes to the deities. The 'water of
gifts' means the water that the giver sprinkles, with a blade of Kusa
grass, over the article given away, saying, 'I give this away'. In the
sacrifice constituted by gifts, such water is like the dedication of
offerings to the Pitris. A knowledge of the ritual of sacrifice is needed
to understand and appreciate the figures employed in such verses.

322. Some texts read tathabham, meaning abhayam or fearlessness is from
them--Tathobhayam (which I adopt) is that both, Heaven and Hell become
one's through them if gratified, they bestow Heaven; if angry, they hurl
into Hell.

323. Yachyam is yachanarupamkarma, Anisasya is daridrasya. Abhiharam is
tirashkaram. Yachanti bhutani means those who beg or solicit. In the
Santi Parva, Bhishma in one place directs beggars to be driven away from
towns and cities as annoyers of respectable people. This, however,
applies to professional beggars, and not persons in real distress.

324. Antarvedyan is within the platform; and Anrisamsyatah is vahirvedyan
or outside the platform.

325. Sacrifices are a means of giving away unto the Brahmanas.

326. Weeping women means women of destitute condition and, therefore,
unable to pay.

327. The first word in the first line is not kshatam but kritam.

328. The Commentator explains that because giver by one that is dear or
given to one that is dear, therefore is she called Priyadatta.

329. This is evidently a crux. Prasamsanti means generally praise. Here
it means reproach or censure. The second line may also mean, his enemies
dare not attack his kingdom.

330. This is the utterance or declaration of the earth herself.

331. Rich with every taste' the idea is that things have six tastes,
viz., sweet, sour, etc. The quality of taste is drawn by things from the
soil or earth. The tastes inhere in earth, for it is the same earth that
produces the sugarcane and the tamarind.

332. Sparsitam is dattam.

333. The Bombay reading adityatastansha is better than the Bengal reading
adityataptansha.

334. What Yudhishthira wishes to know is what conjunctions should be
utilized for making what particular gifts.

335. Payasa is rice boiled in sugared milk. It is a sort of liquid food
that is regarded as very agreeable.

336. Vardhamana, Sarava or Saravika. It is a flat certain cup or dish.

337. Phanita is the inspissated juice of the sugarcane.

338. A prasanga is a basket of bamboo or other material for covering
paddy.

339. Rajamasha is a kind of bean. It is the Vinga sinensis, syn.
Dilicheos sinensis Linn.

340. There may be akama and sakama acts, i.e., acts without desires of
fruit and acts with desires of fruit. A Sraddha with Tila or sesame
should never be done without desire for fruit.

341. When a residential house is given away unto such a Brahmana and the
receiver resides in it, the giver reaps the reward indicated. It does not
refer to the hospitable shelter to such a Brahmana given by one in one's
own house.

342. To this day, in Bengal at least, a tenant never performs the first
Sraddha or a Puja (worship of the deities) without obtaining in the first
instance the permission of the landlord. There is in Sraddhas a
Rajavarana or royal fee payable to the owner of the earth on which the
Sraddha is performed.

343. Tasyam is explained by the commentator as kritayam.

344. Kinasa is either one who tills the soil with the aid of bulls or one
who slays cattle. Having first mentioned vadhartham, kinasa should here
be taken for a tiller. Kasai, meaning butcher, seems to be a corruption
of the word kinasa.

345. One need not dedicate unto one's deities any other food than what
one takes oneself. In the Ramayana it has been said that Rama offered
unto the Pitris astringent fruits while he was in exile. The Pisachas
dedicate carrion unto their deities for they themselves subsist upon
carrion.

346. The first line of 13 and the last line of 14 are very terse: Kalasya
vihitam, as explained by the Commentator, is ayuh pramanam, na prapnami
is na janami. The sense is that 'unurged by rime, I cannot allow these to
take up my residence here.'

347. i.e., invite Brahmanas to feasts in which sesame should predominate.

348. In Bengal, to this day, those who can afford, particularly pious
ladies, establish shady resting places in the month of Vaisakha (the
hottest month of the year), by the side of the public roads, for
travellers, where good cool drinking water, a handfull of well-drenched
oats, and a little of raw sugar, are freely distributed. Such
institutions, on the old Benares Road and the Grand Trunk Road,
considerably refresh travellers. There are miles upon miles along these
roads where good water is not at all procurable.

349. What is meant by the giving of lamps is the placing of lighted lamps
in dark places which are the resorts of men, such as roads and ghats, etc.

350. Of equal name, because the word go means cow, earth, and speech.

351. No particular number is intended. What is meant is--innumerable.

352. The 'hence' in the last line has reference to what has been said
before on the subject of kine, and not to the first line of the verse.

353. Vitasokaih in the instrumental plural refers to Bhavanaih or some
such substantive understood. It may also be react as a nominative plural,
referring to Lokah.

354. Very probably what is said here is that only such kine are worthy of
being given away unto Brahmanas, and not lean animals.

355. Kine produce food not only by assisting at tillage of the soil, but
also by aiding in the performance of sacrifices. The ghee burnt in the
sacrificial fire sustains the under-deities, who pour rain and cause
crops to grow.

356. That heat is the originating principle of the growth of many things
was well understood by the Rishis.

357. The sense seems to be this: in doing all pious acts, one should
first take the aid of a preceptor, even if one be well-conversant with
the ordinances one has to follow. Without the selection of a preceptor in
the first place, there can be no pious act. In the matter, therefore, of
making gifts of kine according to the ordinances laid down, one should
seek the help of a preceptor as well as in the matter of every other act
of piety.

358. When consciousness of body is lost in Yoga or Samadhi, a temporary
Moksha or Emancipation succeeds. Men with cleansed minds behold at such
times those regions of supreme felicity to which the speaker refers. Such
felicity, of course, is the felicity of Brahma itself.

359. Govritti is imitating the cow in the matter of providing for the
morrow. Hence, one, who never thinks of the morrow and never stores
anything for future use, is meant.

360. Etachcha in 25 implies gift of a cow, and enam refers to a Brahmana.
Dwijaya dattwa, etc, in the first line of 26 seems to be an elaboration
of Etachcha.

361. Homyaheth prasute implies for a child born in consequence of a Homa.
The fact is, ascetics sometimes created children without the intervention
of women and by efficacy of the Homa alone. At such times should people
make gifts of kine unto such sires. The mention of Vala-samvriddhaye
afterwards implies the birth of children in the usual course.

362. Kshirapaih implies calves that are yet unweaned; that is, the cow
should be given at such a time when she is still yielding milk; when, in
fact, her calf has not learnt to eat or drink anything besides the milk
or its dam.

363. The correct reading of the second line is kshanene vipramuchya as in
the Bombay text, and not kshemena vipramuchyeran. The latter reading
yields almost no sense. The Burdwan translator, who has committed grave
blunders throughout the Anusasana, adheres to the incorrect reading, and
makes nonsense of the verse.

364. In verse 3; vikrayartham is followed, as the Commentator rightly
explains, by niyunkta or some such word. Vikrayartham hinsyat may mean
'killing for sale.' This, however should be pleonastic with reference to
what follows.

365. Vratas (rendered as 'vows') and Niyamas (rendered as observances)
differs in this respect that the former involves positive acts of worship
along with the observance of, or abstention from, particular practices,
while the latter involves only such observance or abstention.

366. The orthodox belief is that all rituals are literally eternal. As
eternal, they existed before anybody declared them or set them down in
holy writ. The ritual in respect of gifts of kine sprang in this way,
i.e., in primeval time. It was only subsequently declared or set down in
holy writ.

367. In verse 5, if instead of the reading swah, swa be adopted, the
meaning would be knowing that he would have to die. A Rohini is a red
cow. The words Samanga and Vahula are Vedic terms applied to the cow. The
Sandh; in vahuleti is arsha. The formula or Mantras that should be
uttered in actually giving away the kine occur in the scriptures.

368. The Commentator explains that gavadinam in the first line refers to
gopratindhinam. The second line is very terse. The sense is that at only
the eight step in the homeward journey of the recipient, all the merits
attaching to vicarious gift become his who gives an actual cow: what
need, therefore, be said of that merit when the recipient reaches home
and draws from the cow the means of worshipping his domestic fire,
entertaining his guests, etc?

369. Ashtami is the eighth day of the lunar fortnight. There must be two
Ashtamis in every lunar month. A particular Ashtami is known as the Kamya
or the Goshtha. On that day, kine are worshipped with sandalpaste,
vermilion, floral wreaths, etc.

370. Sikhi means a bull, so called from the hump it carries. The
construction is sikhi Vrishaiva etc,

371. A Kapila cow is one that gives a copious measure of milk whenever
she is milked, and is possessed of various other accomplishments and
virtues.

372. For without ghee, which is produced from milk, there can be no
sacrifice. The sa may refer to Soma, but sacrifice is evidently meant.

373. The idea of uchcchishta, is peculiarly Hindu and cannot be rendered
into any other language. Everything that forms the remnant of meal after
one has left of eating, is uchcchishta. The calf sucks its dam. The
udders, however, are not washed before milking the dam, for the milk
coming out of them is not held to be impure remnant.

374. Swastayana is a ceremony of propitiation, productive of blessing and
destructive of misery of every kind.

375. The commentator explains that by a wet cowhide is meant a piece of
cowhide that has been dipped in water and thus purified. Upavisya is
understood after Charmani. The mention of bhumau implies the avoidance of
dishes or plates or cups of white brass or other allowable metals. Gavam
pushtim, I understand, means 'the prosperity in respect of kine.' i.e.,
the prosperity which kine confer.

376. The first line of verse 4 seems to be connected with verse 3. The
second line of 4 seems to stand by itself. By connecting the first line
of 4 with the second, the meaning will be--All mobile and immobile
creatures that will give us away etc. Immobile creatures making gifts of
kine would be utter nonsense.

377. Vallaki is the Indian lute. The Nupura is an ornament for the ankles.

378. Bhumidah is literally, a giver of land. King Saudasa, the
commentator explains, was known by the name of Bhumidah in consequence of
his liberality in the matter of giving away land unto the Brahmanas.

379. These are the several names by which kine are known. The first is
probably derived from kine bearing the plough and thus assisting the
tillage of the soil. The second implies beauty of form. The third is
derived from the cow being regarded as the origin of all things in the
universe: all things, therefore, are only so many forms of the cow.
Viswarupa implies the same thing. Matara implies mothers, kine being
regarded as the mothers of all.

380. Ghee is regarded so sacred because of its use in sacrifices. It is
with the aid of ghee that the deities have become what they are. Itself
sacred, it is also cleansing at the same time.

381. Sri is the goddess of Prosperity. The answer of Bhishma will explain
the question fully.

382. Devendreshu is evidently a misreading for Daitendreshu.

383. The commentator explains that hence, by making gifts of gold, one
comes to be regarded as making gifts of the entire universe.

384. i.e., into water, for water is identical with Agni.

385. This refers to the practice of making the sacrificial fire by
rubbing two sticks of Sami. It is a very inflammable wood and is used
hence in all sacred rites.

386. Hiranyaretas implies having gold for his vital seed.

387. Vasumati implies endued with wealth, so called because the seed of
Agni, identified with gold, is wealth of the highest kind and fell on the
Earth who from that time began to hold it.

388. Skanda is derived from Skanna or fallen out. Guha implies secret.
The secrecy of his birth in the wilderness led to the bestowal of this
name. He has many other names.

389. Jatarupa refers to the incident of its having assumed an excellent
form after its birth from Agni.

390. The commentator explains,--Pravrittipradhanam jangamamabhut.

391. Sa guna refers to Sattwa. Tejas is identical with Buddhi, because
Buddhi, like Light, discovers all things. Sattwa, again, being of the
nature of space, or rather being space itself, is of universal form; that
is, Sattwa is all-pervading.

392. Avasatmaka is explained by the commentator as bhranta.

393. These are different names of Brahman and Mahadeva.

394. The 'hence' here does not refer to what preceded immediately, but
has reference to what has been said of the identity of Agni with Brahman
and Rudra.

395. Pravartakam implies leading to Pravritti for righteous acts or
Chittasuddhi.

396. The commentator explains that the Pitris should be worshipped on the
day of the New moon, the deities should then be worshipped on the first
day of the lighted fortnight. Or, on any other day of the lighted
fortnight, the Pitri-sacrifice or Sraddha should be performed first; the
Deva-sacrifice or Ishti should then be performed.

397. Anwaharyam, the commentator explains, is paschatkartavyam, i.e.,
subsequently performable (subsequent, i.e., to the worship of the gods).
There is a special ordinance, however, which lays down that the Sraddha
should be performed on the afternoon of the day of the new moon. The gods
should be adored on the first day of the lighted fortnight. Hence, owing
to this especial ordinance, the Sraddha must precede the worship of the
gods, and not succeed it.

398. Masha, is the Phascolus Roxburghii.

399. It is difficult to understand what is meant by Vadhrinasa here. It
means either a large bull, or a kind of bird, or a variety of the goat.
Probably the bull is intended.

400. Pitrikshaye is mrita-tithau. Kalasaka is explained by Nilakantha as
identical with the common potherb called Shuka or the country sorrel
(Rumex visicarius, Linn). Some hold that it is something like the sorrel,
Lauham is the petals of the Kanchana flower (Bauhinia acuminata, Linn).

401. To this day the sanctity of Gaya is universally recognised by all
Hindus. Sraddhas are performed there under the banian called the Akshaya
or inexhaustible banian.

402. All religious acts are either nitya or kamya. The former imply acts
that are obligatory and by doing which no particular merit is acquired
but by not doing which sin is incurred. The latter imply those optional
acts which, if done, produce merit but which, if omitted, leads to no sin.

403. Literally, 'set in motion a body of kings,' i.e., become an
Overlord."

404. When Brahmanas are fed, they are made to sit in long lines. They
that are stained with vices are excluded from the line. Such exclusion
from the line is regarded as equal to complete outlawry.

405. i.e., who have undergone a natural circumcision

406. Implying soothsayers.

407. This is a common form of expression to imply the fruitlessness of an
act. Libations should be poured on the blazing fire. If poured on the
ashes, they lead to no merit, for only Agni in his blazing form can bear
them to the intended places.

408. The idea is that heaven is the result of one's deeds. It is attached
to the fruits of one's acts. The man falling off from heaven is identical
with heaven being dissociated from the fruits of his acts. Hence such a
falling off at the man or the dissociation of heaven is likened to a
bird's dissociation from its perch when the chain tying it to the perch
is broken. The simile seems to be far-fetched.

409. It is painful to see how very careless the Vernacular versions of
the Anusasana have been. From want of space the numerous errors that have
been committed have not been pointed out, At times, however, the errors
appear to be so grave that one cannot pass them by in silence. In the
second half of the first line, whether the reading be avapta as in the
Bengal texts or chavapta as in the Bombay texts, the meaning is that the
Avapta or one that has not sown na vijabhagam prapnuyat, i.e., would not
get a share of the produce. The Burdwan translators make a mess of it,
while K. P. Singha skips over it.

410. The sense is that the calumniator, his sire, and son meet with
destruction in consequence of such an act.

411. These purificatory rites, after the usual period of mourning,
consists in shaving and bathing and wearing new clothes.

412. The act, as explained by the commentator, consisted in the father's
doing that with reference to the son which, as the ordinance went, was
done by sons with reference to sires.

413. In one of the vernacular versions, the wrong reading Kshama is
adopted for Akshaya.

414. Ravana and other Rakshasas who spring from Pulastya's line are known
as Brahma-Rakshasas or Rakshasas of regenerate origin.

415. i.e., that fast which mortifies the body is not to be regarded as
equivalent to penance. True penance is something else. An observer of
such a fast is not to be regarded as an ascetic. Such fasts, again, are
sinful instead of being meritorious.

416. By Upavasa in the second line is meant abstention from food between
the two prescribed hours for eating, and not that fast which mortifies
the body. One may, again, eat the most luxurious food without being
attached to it. One also, by repining at one's abstinence, may come to be
regarded as actually enjoying the most luxurious food.

417. Meat of animals slaughtered in sacrifices is allowable. By taking
such meat, one does not become an eater of meat. In fact, one may etc.

418. Prashthauhi means a cow pregnant with her second calf. Grishti means
a cow that has brought forth only her first calf.

419. 'The commentator explains that the direction about ascertaining the
names of the Rishis and the meanings of those names proceed from the
kings' desire of cautioning the Rakshasi lest in going to destroy them
she might herself meet with destruction.

420. In other words, Vasishtha attributes the leanness or emaciation of
himself and his companions to the failure to discharge their daily rites
of religious practice.

421. Lotus-stalks are eaten in India and are mentioned by Charaka as
heavy food.

422. Sunahsakha implies a friend of dogs. The newcomer who had joined the
roving Rishis had a dog with him. Hence, he is called by the name of
Sunahsakha.

423. Brahma-danda literally means the stick in the hand of a Brahmana.
Figuratively, it implies the chastisement inflicted by a Brahmana in the
form of a curse. As such it is more effective than the thunderbolt in the
hands of Indra himself, for the thunderbolt blasts only those objects
that lie within its immediate range. The Brahmana's curse, however,
blasts even those that are unborn.

424. Libations should always be poured upon a blazing fire. Fire made
with dry grass or straw blaze up quickly and become soon extinguished. By
pouring libations, therefore, upon such fires, one practically pours them
upon ashes and gains no merit.

425. To derive the means of sustenance from a wife was always viewed with
feelings of aversion in this country. It seems, therefore, that the
custom of domesticating sons-in-law was not unknown in ancient times. To
receive acts of hospitality in return for those rendered was regarded as
not only meanness but also destructive of merit.

426. Jnatinam is an instance of the genitive in what is called Anadara.
The meaning, therefore, is disregarded them. For a Brahmana woman to
bring forth a son devoted to heroic deeds is a reproach.

427. The scriptures declare that Righteousness loses its strength as Time
advances. In the Krita age, it exists in entirety. In the Treta, it loses
a quarter. In the Dwapara, another quarter is lost. In the Kali age, full
three quarters are lost and only a quarter is all that remains.

428. The Rishis think that the distinctions between the lower, the
middling, and the higher classes of society are eternal, and nothing can
be a greater calamity than the effacement of those distinctions. Equality
of men, in their eyes, is an unmitigated evil.

429. Forgiveness is the duty of the Brahmana. To fall off from
forgiveness is to fall off from duty. To censure when censured and assail
the assailer, are grave transgressions in the case of a Brahmana. The
idea of retaliation should never enter the Brahmana's heart; for the
Brahmana is the friend of the universe. His behaviour to friend and foe
should be equal. To eat the flesh that attaches itself to the back-bone
of a slaughtered animal is also a grave transgression.

430. A religious mendicant should always wander over the Earth, sleeping
where night overtakes him. For such a man to reside in a city or town is
sinful.

431. To till the soil is a transgression for a Brahmana.

432. Good food should never be taken alone. It should always be shared
with children and servants.

433. A village having only one well should be abandoned by a Brahmana,
for he should not draw water from such a well which is used by all
classes of the population.

434. The penance that is involved in standing on one foot should be
practised, like all other penances, in the woods. To practise a penance
on the way leading to a village so that people may be induced to make
gifts, is a transgression of a grave kind.

435. Some kine that are vicious have their hind legs tied with a rope
while they are milked. If the rope be made of human hair, the pain felt
is supposed to be very great. To obtain the aid of a calf belonging to
another cow is regarded as sinful. To the cow also, the process of
sucking cannot be agreeable. If the milk is held in a vessel of white
brass, it becomes unfit for gods and guests.

436. The discourse is called eternal and immutable because of its subject
being so. Duties are eternal truths.

437. This discourse on duties delivered by the Rishis is called a Sastra.
Literally, anything that governs men, i.e., regulates their behaviour, is
called a Sastra. As such, the enumeration of duties occurring in this
Lesson, although it has been made by a reference to their breaches, is
therefore, a Sastra.

438. Literally, they who cook for dogs, i.e., keep dogs a, companions;
meaning members of the lowest caste.

439. The commentator takes Tapah or Penance as indicative of the duties
of the four orders of life, and Dharma as indicative of compassion and
other virtues.

440. Dhupas are incenses offered to the deities. Being of inflammable
substances, they are so made that they may burn slowly or smoulder
silently. They are the inseparable accompaniments of a worship of the
deities.

441. Tejas is explained by the commentator, as used here for Kanti or
beauty, and prakasam for kirti; there is no necessity, however, for
rejecting the ordinary meaning of Tejas which is energy.

442. The sense seems to be that if a man dies during that period when the
sun is in his southward course, he is dragged through a thick darkness.
For escaping that darkness, one should give lights at the period
mentioned.

443. What is meant by the juice of deciduous herbs is oil of mustard
seeds and castor seeds, etc.

444. Well-fried paddy, reduced to powder, is sometimes used for giving a
coating to dishes of meat.

445. It will be remembered that the only chastisement that was in vogue
in the Krita age was the crying of 'Fie' on an offender.

446. The Bombay text has vatsakah for utsavah. If the former reading he
adopted, it would mean those rites that are performed for the prosperity
and longevity of children. Of course, in such rites also the deities are
worshipped and propitiated.

447. For Dwijaya some text read Grahaya meaning guests.

448. 'Jwalante' has 'dwipah' for its nominative understood. A twinkle
occupies an instant of time. What is said here is that the giver of
lights becomes endued with beauty and strength for as many years as the
number of instants for which the lights given by him are seen to burn.

449. 'Kshatrabandhu' implies a low or vile Kshatriya.

450. Literally, 'Why dost thou dip such parts of thy body into a pond of
water?'

451. The study of the Vedas is regarded as equivalent in merit of gifts.
Hence actual gifts of articles are spoken of as 'gifts of other kinds.'

452. Literally 'friendship is seven-word.' Sometimes the same expression
is understood as meaning 'seven-paced,' The sense, of course, is that if
the righteous meet and exchange seven words (or, walk with each other for
only seven steps), they become friends.

453. The Bombay text has Somapithi and upavati instead of upayanti. The
Bengal text reads Somavithi which seems to be inaccurate. The sense seems
to be that of Somapithi or drinker of (sacrificial) soma.

454. The Ekaratra, Pancharatra, and Ekadasaratra, sacrifices consist of
fasts and gifts for the periods indicated by the names, viz., one night,
five nights, and eleven nights.

455. 'Golden moons' imply those well-carved and beautifully fringed discs
of gold that are worn by Hindu ladies on the forehead and that hang by
thin chains of gold attached to the, hair. In Bengal, ladies of
respectable houses wear a kind of ornament called 'Chandrahara' or the
moon-wreath. This ornament is worn round the waist, on the hip. Several
chains of gold, from half a dozen to a dozen, having a large disc of
well-carved gold to which they are attached, constitute this really very
beautiful ornament. The disc is divided into two halves, attached to each
other by hinges, so that in sitting down, the ornament produces no
inconvenience.

456. In the Santi Parva it has been explained that in ancient times kings
sometimes performed sacrifices causing altars to be raised at small
distances from one another. These distances were measured by hurling a
heavy piece of wood called Sami, so that throwing the Sami from one
altar, the next altar would be created upon the spot where it fell.

457. i.e. if a sinful man mends his conduct, he succeeds in warding off
the misery and evils to which he would otherwise be subject in
consequence of his sins.

458. What is said here is this; certain persons have the ugly habit of
picking up little clods of earth and pound them into dust, while sitting
on the ground and engaged in talking. The habit also of tearing the grass
while sitting on the ground may be marked. It should be remembered that
the people of India in ancient times used often to sit on the bare
ground. As to cutting off the nails with the teeth, it is an ugly habit
with many young men.

459. The Brahma Muhurta is that when the sun is just below the horizon.

460. The prayers said in the morning and the evening are also spoken of
as adoring the two twilights.

461. 'One should always observe the vow of Brahmacharya' means that one
should abstain from sexual congress except with one's wedded wives and in
the proper season.

462. The Bombay text reads the second line differently. What is meant, is
that the wounds inflicted by wordy shafts rankle and fester and lead to
death.

463. Samyava is a thin cake of unleavened bread, fried with ghee, pounded
and again made up into an oblong form with fresh bread, sugar and spices,
and again fried with ghee. Krisara is a kind of liquid food made of milk,
sesame, rice, sugar, and spices. Sashkuli is a kind of pie. Payasa is
rice boiled in sugar and milk.

464. Antarddhane implies 'in darkness'; hence one should always examine
the bed with a light before one lies down on it.

465. Pranan, the commentator explains, implies the upper holes of the
body, such as the nostrils, the ear-holes and, the eyes.

466. The Brahmana is more powerful than the other two, for while the
other two cannot injure except when they have, their foe within sight,
the Brahmana can do so even by not seeing his enemy.

467. The custom in India, with especially all orthodox Brahmanas, is to
wear a single flower on the head, inserted into the coronal lock. This
flower may be a red one, it is said, after the prohibition in the
previous verse about the wearing of garlands made of red flowers.

468. What is stated here is that dry perfumes should not be used, but
those which are pounded with water and made into a paste.

469. The cloth worn by a Hindu has two lateral fringes which contain a
lesser number of threads than the body of the cloth.

470. It has been said that Hinduism is a vast system of personal hygiene.
These directions about change of attire are scrupulously observed by
every rigid Hindu to this day. No change seems to have taken place in the
daily habits of the people.

471. Priyangu is the Aglaia Roxburghiana. Vilwa is the Egle marmelos.
Tagara is the Taberuaemontana coronaria, Linn. Kesara is probably the
Eclipta alba, Hassk.

472. Na is the nom, sing. of Nri, implying man.

473. One of the Vernacular translations takes valena as signifying child
and para-sraddha as meaning the first or adya sraddha.

474. This noise refers to that of chewing or sucking or licking, etc. It
is an ugly habit with some people.

475. Doubting, for example, as to whether he would be able to digest it
or not, or whether what he is taking is clean or not, or whether it would
be too much for him.

476. In offering certain articles at the Sraddha, the articles are first
placed on this part of the right hand and then offered with due Mantras
to the Pitris.

477. The achamana is not exactly washing, when one is directed to perform
the achamana after having eaten, there it, of course, implies an act of
washing. At the commencement, however, of religious acts, the rite of
achamana consists in merely touching the lips and some other parts with
water.

478. The Brahmana's aid is necessary in selecting the ground, and
settling the longitudinal and other directions of the house, as also in
fixing the day of commencing the work of building.

479. I adopt the meaning which Nilakantha points out. According to him,
this verse forbids the killing of birds at night time and their killing
after having fed and adopted them. Indeed, one may buy such birds killed
by others for food. The word Dwija, however, may mean both hair and
nails. The first part of the line, therefore, may be taken as a
prohibition against the cutting of hair and nails after eating. The words
na samarcha reta, in that case, would be difficult to interpret.
Probably, it is this that has led the commentator to take Dwija here for
a bird. Some texts read panam for na cha.

480. Pravaras indicate the race in which one is born. They are named from
the names of the Vedic Rishis.

481. The commentator explains that ayonim implies of unknown birth and
viyonim of mean birth.

482. Brahmanih here refers to the rituals in the Vedas and not persons of
the first order.

483. The fact is, one is directed to bathe after a shave. One is
considered impure after a shave until one bathes.

484. Uddesa means, as the commentator explains, in brief.

485. The word rendered conduct in the concluding verse of this lesson is
acharah. It implies not only one's behaviour to one's own self and
others, i.e., to beings inferior, equal, and superior. The word acharah,
therefore, includes the entire body of acts that one does in this life,
including the very sentiments that one cherishes.

486. The flower of the cane cannot be plucked for being offered to the
deities.

487. An Acharya is an ordinary instructor. He is called an Upadhyaya who
teaches the Vedas. The Upadhyaya is greater than even ten Acharyas or
ordinary teachers. The father, again, deserves ten times as much respect
as is paid to the Upadhyaya. As regards the mother, again, the reverence
due to her is greater than what is due to the father. The mother is equal
to the whole earth.

488. Many of the verses of this Lesson are from Manu. The relative
positions of the Acharya, the Upadhyaya, the father, and the mother, as
given in verse 15, is not consistent with Manu. verse 15 would show that
the Upadhyaya was regarded as very much superior of the Acharya. In Manu,
II--140-41, he is called an Acharya who taught all the Vedas, without any
remuneration. He, on the other hand, who taught a particular Veda for a
living, was called an Upadhyaya. The first line of verse 19 corresponds
with Manu, II--148. The sense is that that birth which one derives from
one's parents is subject to death; while the birth derived from the
preceptor is true regeneration, unfading and immortal. It is a question
whether any other nation paid such respect to persons employed in
teaching.

489. Kanchi is an ornament worn by ladies round the waist or hips. There
is a shining disc of gold or silver, which dangles on the hip. It is
commonly called Chandra-hara. The Nupura is an anklet of silver, with
moving bullets placed within, so that when the wearer moves, these make
an agreeable sound.

490. In verse 3, Avaguna means Nirguna; Ekatma means alone and asamhta
implies without associates i.e., helpless.

491. A Padma is a very large number. Instead of rendering such words
exactly, have, in some of the preceding verses, following the sense, put
down 'millions upon millions of years.'

492. Avartanani means years. Four and twelve make sixteen, Sara is arrow.
The arrows are five in number as possessed by Kama, the deity of love.
The number of fires also is seven. The compound saragniparimana,
therefore, implies five and thirty. Adding this to sixteen, the total
comes up to one and fifty.

493. A countless number almost.

494. Here the exact number of years is not stated.

495. Some of the most beautiful ladies in Indian mythology and history
have been of dark complexion. Draupadi, the queen of the Pandavas, was
dark in colour and was called Krishna. As to women called Syamas, the
description given is that their bodies are warm in winter and cold in
summer, and their complexion is like that of heated gold.

496. A very large figure is given.

497. This sacrifice consisted of the slaughter of a human being.

498. The exact number of years is given, consisting of a fabulous figure.

499. Abhravakasasila is explained by Nilakantha as having the attribute
of the Avakasa or place of Abhra or the clouds. Hence, as stainless as
the ether, which, of course, is the purest of all the elements.

500. Sacrifices have for their soul either the actual rites laid down in
the scriptures or fasts of several kinds. The observance of fasts is
equal to the performance of sacrifices, for the merits of both are equal.

501. The word Tirtha as already explained (in the Santi Parva) means a
sacred water. There can be no Tirtha without water, be it a river, a
lake, or even a well. Bhishma, however, chooses to take the word in a
different sense.

502. The language is figurative. By Manasa is not meant the
trans-Himalayan lake of that name, which to this day is regarded as
highly sacred and draws numerous pilgrims from all parts of India. The
word is used to signify the Soul. It is fathomless in consequence of
nobody being able to discover its origin. It is pure and stainless by
nature. It is represented here as having Truth for its waters and the
Understanding for its lake. Probably, what is meant by this is that the
Understanding, containing the waters of Truth, forms a part of this
Tirtha as the lakes of Pushkara form a part of the Tirtha called by that
name.

503. Once freed from the idea of meum implies him who identifies himself
with all creatures; him, that is, in whom the idea of self has been
extinguished.

504. Such a man, through the merit he acquires, causes his deceased
ancestors and descendants to be freed from every kind of misery in the
next world.

505. In the Naramedha, a human being was offered up as the sacrifice.

506. The sense seems to be this: One that is not possessed of much
learning is liable to do improper acts. These acts are all done for
another, viz., one's body and the senses and not oneself. The para here
is, the Not-self.

507. Nichayam is, as explained by the commentator Avasthitim.

508. The sense is that when these leave the body, they are accompanied by
Righteousness.

509. Intermediate. i.e., between deities and human beings; hence, animals
and birds.

510. Brahma-Rakshasa is a Rakshasa that belongs, like Ravana and others,
by birth to the regenerate order.

511. Masha is Phaseolus Roxburghii, Kulatta is Dolichos biflosus, Roxb.
Kalaya is Pisum Sativum, Linn. Mudga is Phaseolus Mango, Linn. Atasi is
Linum usitattisimam, Linn.

512. A Kanka is a bird of prey.

513. He is repeatedly struck with the clubs and hammers and mallets. He
is frequently impaled. He is confined with fiery vessels. He is dragged
with forests of sword-blades. He is made to walk over heated sand. He is
rubbed against thorny Salmalis. The Salmali is the Bombox Malabaricum.

514. The commentator explains that Nishpava means Rajamasha which is a
kind of bears. It is the Dolichas catjung. Halagolaka is a long-tailed
worm.

515. A Krikara is a kind of partridge. It is spelt also as Krikala or
Krikana. A Vartaka is a sort of quail.

516. Tailapayin is, literally, one that drinks oil. That name is applied
to a cockroach.

517. Vyathitah and vyadhitah are the correct readings.

518. That day is sterile or lost in which no gift is made of food.

519. Kama and krodha are mentioned: but the use of cha gives by
implication cupidity. What is meant by nidhaya sarvabhuteshu is, dividing
them into infinite small parts, to cast them off from oneself to others.
It is painful to see how the Burdwan translators misunderstand verses 2
and 3. They read Hanti for Hanta and write ridiculous nonsense.

520. In the first line, after Sarvabhutani, atmatwena is understood. The
sense of this verse seems to be this; such a man leaves no trace behind
him, for he becomes identified with Brahma, He is, therefore, said to be
apada. The deities on the other hand, are padaishinah, for they desire a
fixed abode such as heaven or a spot fraught with felicity.

521. The sense is that when one refuses a solicitation one should think
how one would feel if another were to refuse the solicitations one
addressed to that other. So with regard to the rest.

522. By committing a slaughter, one becomes guilty of it. By inciting
others to it one becomes guilty. By mentally committing an act of
slaughter, one becomes guilty of it.

523. i.e. by eating meat, one feels the desire for meat increasing. A
taste or predilection for meat is thus created. Hence, the best course is
total abstinence.

524. The sense is this: he who observes the vow of abstention from injury
comes to be regarded as the giver of life-breaths in this world. The
assurance given to all creatures of never injuring them on any occasion
is the Dakshina or Sacrificial present of the great sacrifice that is
constituted by universal compassion or abstention from injury.

525. Mansa is flesh. This verse explains the etymology of the word, Mam
(me) sa; Me he eateth, therefore, I shall eat him. The words following Me
he should be supplied in order to get at the meaning.

526. The sense is this; one, while endued with a human body injures
another, the consequences of that injury the doer will suffer in his
human body. One becomes a tiger and slays a deer. The consequences of
that act one will have to endure while one becomes reborn as a tiger.

527. What the sage says is that the fact of the worm's being able to
recollect the incidents of his past life is due to some meritorious act.
That meritorious act is the very sight of the sage which the worm has
been fortunate to obtain.

528. The sense is that among human beings also, acts are done with the
intention of securing happiness. In other words, human beings also enjoy
the fruits of their good acts and endure those of their evil ones.

529. Literally, the verse runs,--what is that which would forsake a
creature that is destitute of etc.,' meaning that such a creature has
been already forsaken by everything. Hence, 'the worm that is destitute
of speech, etc.' is destitute of everything. Its condition is really
fraught with great misery.

530. Jugupsita smritih jata is the paraphrase.

531. Swairini-kule implies, as the commentator explains, the race of
Munis. Swam (Dharamaya) irayati is the etymology. Ajnata-charitam-dharan
applied to Krishna-Dwaipayana. If it be read charam it would refer to
Maitreya.

532. Prithagatman implies one whose soul is still invested with upadhis;
Sukhatman is one whose soul has transcended all upadhis.

533. This literal version of the verse yields no sense. The meaning,
however, is this: Atichccheda or Atichcchanda implies a hyperbolic
statement, Ativaua means a paradox. It is said that by gift of even a
palmful of water one may attain to a place which is attainable by a
hundred sacrifices. This ordinance, which looks like a hyperbole, and its
statement by Vedic teachers that looks like a paradox, fill me with
wonder. The Vedas say that no one attains to such a place without a
hundred sacrifices. This seems to be untrue, for people do reach it by
making even slight gifts to deserving persons at proper times.

534. The sense is that those who pursue carnal pleasures meet with misery
as the end, and those who practise austerities meet with felicity as
their reward.

535. To obtain a sight of thee is the reward or result of my own acts. A
sight of thy person leads to prosperity, through the kindness thou
cherishest for us.

536. The sense is that an ascetic observant of penances, in whatever
stage, and a man possessed of omniscience, are regarded as equal.

537. Such an object can never be accomplished. Hence thy paleness and
leanness.

538. Though completely innocent, thou hast yet been cursed. The anxiety
due to this has made thee so.

539. Yamena praptam is the sense, as explained by the commentator.

540. The sense is this; one should not accept gifts made by a butcher or
slayer of animals. Ten butchers are equal to a single oilman. By
accepting a gift from an oilman, therefore, one incurs ten times as much
sin as by accepting a gift from a butcher. In this way, the measure of
sin goes on increasing according to the ratio given. A Nripa, as
explained by the commentator, means here a small chief. A small king is
equal to ten thousand butchers. A great king, however, is equal to half
of that, i.e., five thousand butchers, In other words, by accepting a
gift from a great king, a man incurs as much sin as is a full five
thousand times of the sin which is incurred by accepting a gift from a
butcher.

541. The reason is the declarations in the scriptures to that effect.

542. The sense, as explained by the commentator, is this: the Brahmana
who becomes the Ritwik and eats at a Sraddha becomes a Pitri of the
person performing the Sraddha. Hence, when his identity has been changed,
he should, on that day, abstain from sexual congress with even his own
spouse. By indulging in such congress, he incurs the sin of adultery.

543. Batakashaya is explained by the commentator as substance that is
named by pounding the hanging roots of the banian. The Priyangu here
mentioned is not the Aglaia Roxburghiana but the seed called
Rajasarshapa, i.e., Brassica juncea; Sinapis ramasa, Roxb. The Shashtika
paddy is that which ripens in sixty days.

544. The sense seems to be that the libations, few and far between, of
men who do not daily worship their fire are not borne by the fire to the
destined places.

545. Kshirapah means those that depend on the lacteal sustenance, hence,
little children.

546. Aurddhsadehikam danam means gifts made in course of Sraddhas and
other rites that are observed for improving the position of a deceased
person.

547. What is meant by the gift of lamps is the lighting of lamps in the
sky. These are placed on long poles which are fastened to the tallest
trees.

548. The commentator explains that when evening comes, one should
respectfully salute one's own feet. This custom has certainly died out in
Bengal. A whirl is certainly observable on cowdung when it first drops
from the cow; but the practice of making offering to it has also died out.

549. The second line seems to be unintelligible The reading I take is
Sraddheshu and not Schidreshu.

550. Vows and fasts, &c., should be observed after the Sankalpa or
Resolution to that effect has been formally enunciated. Even a plunge in
a piece of sacred water cannel be productive of merit unless the Sankalpa
has been formally enunciated. The Sankalpa is the enunciation of the
purpose for which the act is performed as also of the act that is
intended to be performed.

551. Vrishalipati literally means the husband of a Sudra woman. By
actually marrying a woman of the lowest order, by marrying before the
elder brother, by marrying a girl that has attained to puberty, and by
certain other acts, a Brahmana comes to be regarded as a Vrishalipati.

552. Kutapa is the hour about noontide. The shade of the elephant's body
implies a particular instant of time that is regarded as very favourable
for the Sraddha. The man that performs such a Sraddha is regarded as
acquiring the merits attaching to Sraddhas regularly performed for
thirteen years.

553. In India the tooth-brush consists of a twig or a little branch. One
end of it is chewed and softened. The softened fibres serve the purpose
of a brush. Such a brush is used only once. It is thrown away after the
brushing of the teeth is over.

554. It is difficult to identify what plants are meant by Karanjaka and
Suvarachala.

555. Bhanda includes utensils of copper and brass such as plates and cups
and jars and jugs. Broken utensils, to this day, are regarded
inauspicious. They are rejected, as a rule, by every family. Kali (Evil?)
has his abode in them, meaning that such utensils cause quarrels and
disputes. Broken bed-steads also are regarded as capable of causing loss
of wealth. Cocks and dogs should never be kept or reared in a house. The
roots of trees afford shelter to scorpions and snakes and venomous
insects and worms. One should not, therefore, plant trees or allow them
to grow up within one's abode.

556. A Brahmana's fire should never be ignited by a Sudra. Women also
should never be allowed to assist at Sraddhas for arranging the offerings.

557. Pramathas are the ghostly companions of Mahadeva. Literally, the
name implies smiters.

558. Anujnatah literally implies permitted. These creatures, i.e., the
kine, were permitted by me, means, perhaps, that they became my
favourites. Brahman, it is said, solicited Maheswara to accept some kine
in gift. The latter did accept some, and adopt from that time the device
of the bull on his flag.

559. Sambhrama here means, probably, joy, or that gratification which
shows itself in horripilation. It may also mean alacrity.

560. Upavasa here, as explained by the commentator, is used for
Indriyajaya or subjugation of the senses.

561. He who takes his meals at the proper hours is said to observe fasts.
He who avoids sexual congress with other women and associates with only
his wedded spouse and that at her season, is said to observe Brahmacharya.

562. To sell the Vedas or any kind of knowledge is a great sin.

563. The correct reading of the latter half of the first line is nabaram
natirogratah. The commentator explains, this means that 'there is nothing
inferior to it or beside it or before it.' In the first part of the first
line it has been said that there is nothing superior to it. The sense is
that it includes all, being as comprehensive as Brahman.

564. Samprakshalas are those Rishis who wash all their utensils daily so
that nothing is stored for them for the next day. Asmakuttas are those
that use only two pieces of stone for husking their grain. Dantolukhalas
are those that use their teeth for purposes of husking the grain they eat.

565. Swasarirapa-jivishu implies persons that do not stand in need of the
services of others for the support of their bodies.

566. The great forests are called Virasthana for cowards cannot enter or
reside in them.

567. Marum samsadhya implies abstention from even air and water as food
or means of subsistence.

568. It should be noted that the word Vira in the various compounds in
which, it occurs here, does not mean heroes of war. On the other hand, it
signifies heroes of righteousness and penances. The path of heroes is the
forest, for cowards cannot go there. The attitude of heroes (Virasana) is
a kind of attitude for Yogins to sit in.

569. Nisargat is literally through creation or original nature, or birth.
Of course, what is implied is that one becomes a Brahmana, or Kshatriya,
or Vaisya or Sudra, through original creation as such, by the Self-born,
that is, birth.

570. Ugra means a fierce or cruel person. It is also applied to signify a
person of a mixed caste whose occupation is the slaughter of animals in
the chase. The commentator is silent. I think, the food supplied by a
fierce or cruel person is meant here, What is said in this verse is that
the several kinds of food spoken of here should be renounced by a good
Brahmana.

571. The sense is this: if a Brahmana dies with any portion of the food
of a Sudra, a Vaisya, or a Kshatriya in his stomach, in his next life he
has to take birth as a Sudra, a Vaisya, or a Kshatriya. If, again, during
life he subsists upon food supplied to him by a Sudra, a Vaisya, or a
Kshatriya, he has to take birth in his next life as a Sudra, a Vaisya, or
a Kshatriya.

572. Kundasin means a pander. It may also imply one who eats from off the
vessel in which the food eaten has been cooked without, that is, using
plates or leaves.

573. The sense seems to be this: a Vaisya ultimately becomes a Brahmans
by observing the duties indicated in verses 30 to 33. As the immediate
reward, however, of his observance of these duties, he becomes a great
Kshatriya. What he should next do in order to become a Brahmana is said
in the verses that follow.

574. This may, besides, imply the taking of a sixth portion of the merits
acquired by his subjects through the righteous deeds they perform.

575. In India an inferior should always stand aside for letting his
superior pass. The Kshatriya should give way to the Brahmana, the Vaisya
to the Kshatriya, and the Sudra to the Vaisya.

576. i.e. Soul (including the Supreme Soul) and Not-soul.

577. Gauri is another name for Earth.

578. The Nadies or Rivers are feminine. Of course, among Rivers there are
some that are masculine, notably, the Sindhu or Indus. Tirthas are places
with sacred waters.

579. One who is free from vanity or arrogance deserves to be called
Purusha. The absence of vanity is implied by soliciting the help of
others even when one is competent oneself. Females follow females, such
being their nature. It is a compliment that Parvati pays to Siva for
Siva's questioning her when he himself is well-acquainted with the topic
upon which she is asked to discourse.

580. The word Sindhu in this verse does not imply the river Indus, but
stands for a river in general. Grammatically, it qualifies Devika before
it. Devika is another name of Sarayu.

581. According to the Hindu scriptures, marriage is not a contract. It is
the union of two individuals of opposite sexes into one person for better
performance of all deeds of piety.

582. Trivikrama is one who covered the three worlds with three steps of
his. It implies Vishnu who assumed the form of a dwarf for beguiling the
Asura king Vali.

583. The sense seems to be this: Thou knowest all things, all mysteries,
yet Thou canst bear all this knowledge within Thyself. We, however, are
so light-minded, i.e., destitute of gravity, that we are unable to bear
within ourselves the knowledge of a mystery. As soon as we got that
knowledge from Mahadeva, we felt the desire of letting it out; and,
indeed, we have let it out at thy request, and let out unto whom?--unto
one that must be secretly laughing at us for our seeming pride.

584. It is said that no person wishes to be vanquished by another in
respect of anything. The only one whose victory or superiority, however,
is bearable or, rather, prayed for, is the son. Hence, the Rishis wish
unto Krishna a son even superior to him.

585. The ward Pushti literally signifies growth or advancement. Hence, it
stands generally for excellence of greatness.

586. The correct reading is not pratisrayam but pratisravam which means
promise or pledge.

587. The pledge, probably, refers to the oaths taken by Bhima and others
about the slaughter of the Kauravas.

588. The sense is this: the king acquires great merit by wielding the rod
of chastisement properly, i.e., by punishing those that deserve
punishment. The infliction of punishment is what keeps the subjects
within the restraints of duty. The rod of chastisement, therefore, is the
very embodiment of the righteousness or merit of the king.

589. Vasudeva is Narayana, and Arjuna is Nara. Nara and Narayana had
practised severe penances at Vadari on the breast of the Himavat for many
thousand years. Vyasa afterwards adopted Vadari as his retreat.

590. The Hindu sages never attempt to speculate on the original creation
of the universe. Their speculations, however, are concerned with what is
called Avantara srishti or that creation which springs forth with the
awakening of Brahman. Creation and Destruction have occurred ceaselessly
and will occur ceaselessly. The original creation is impossible to
conceive as Eternity cannot have a beginning.

591. Putatman means, of cleansed Soul. This implies that though He is the
Lord or ruler of all existent objects, yet He is dissociated from them
The Refuge of the Emancipated--Comp. Gita, 'Mamupetya tu Kaunteya
punarjanma na vidyate,' etc., Purusha is He that lies in a pura or the
nine-doored mansion, i.e., the body. Sakshi or Witness implies that He
sees all things directly, without any medium obstructing His vision.
Kshetrajna implies the Chit lying within the body and who knows the body;
however, being inert, is not cognisant of the Chit it holds.

592. He is called Yoga because of the mind resting upon Him while it is
in Yoga abstraction. Pradhana, in Sankhya philosophy, is another name of
Prakriti or original Nature. All things have sprung from the union of
Prakriti and Purusha. Vasudeva, however, transcends Prakriti and Purusha
and is their Lord. Narasinghavapu--He assumed the human form with a
lion's head for slaying the Asura Hiranyakasipu, the father of Prahlada.

593. Sarva implies the source of all existent and non-existent things and
that in which all existent and non-existent things become merged at the
universal dissolution. Sambhava signifies Him who takes birth at His own
will. Acts cannot touch him. The birth of all other beings is determined
by their acts in previous lives. Com. Gita, Paritranaya sadhunam etc.
sambhavami yuge yuge. Bhuvana means one who attaches to acts their
respective fruits i.e., he in consequence of whom the weal and woe of all
creatures flow as due to acts.

594. Sambhu implies one whose birth has not been determined by extraneous
circumstances, or other influences than his own wish, the birth of all
other creatures being determined by forces extraneous to themselves.
Aditya may also mean the foremost one among the deities especially called
the Adityas. They are twelve in number. Dhatri may also imply one who
upholds everything in the universe by multiplying Himself infinitely.
Dhaturuttama may, besides, signify one who as Chit is superior to all
elements like Earth, Water, etc., which constitute all that is not-Chit.

595. Aprameya is, literally, immeasurable. Sankara thus explains it: He
has no such attributes as sound, etc; in consequence of this He is not an
object of direct perception by the sense; nor can He be an object of
inference, in consequence of there being nothing to which belong the same
attributes as His, etc. His inconceivability is the foundation of His
immeasurableness. Hrishikesa is regarded by European scholars as a
doubtful word. The Hindu commentators do not regard it so. It implies the
lord of the senses i.e., One who has his sense under complete control.
Or, it may mean One who sways the sense of others, i.e., causes them to
exercise their functions. Sankara proposes another meaning, viz. He that
is the form of the Sun or the Moon and as such, the rays of light
emanating from those luminaries and gladdening all creatures, are the
hairs on His head. Manu is another name for Mantra or sacred words having
great efficacy.

596. Krishna is one of the foremost names of the supreme God-head. It
means One who is always in transports of joy. It is derived from krish
which implies to be, and na meaning final Emancipation or cessation of
existence; the compound probably means One in whom every attribute has
been extinguished; hence, absence of change, of sorrow, of gift, etc.,
or, eternal and highest joy. Lohitaksha is Red-eyed, from His eyes being
of the hue of polished copper. Pratardana, according to Sankara, means
the killer of all creatures. Others take it as implying one who destroys
the cheerlessness of his worshippers. Prabhuta is One who is Great or
Vast in consequence of Knowledge, Puissance, Energy, and Renunciation,
etc.; Pavitram, Mangalam, Param should be taken as one name, although
each of them has a separate meaning.

597. Pranada is interpreted variously. It may mean He that causes the
life-breaths to operate; He that, as Time suspends the life-breaths
(i.e., kills all creatures); He that connects the life-breaths (i.e., set
them a-going when threatened with extinction; hence, healer of diseases).
Prana implies He who is the cause of the life of every living creature
being Himself, as it were, the life-breath that inspires them.
Hiranyagarbha signifies He that is identical with the Grandsire.
Bhugarbha is one who has the Earth for his abdomen, implying that all
things on Earth are in His abdomen.

598. Atmavan, other Beings are said to be Sariravan, Indriyavan, etc., in
consequence of the possession of such attributes as Sarira, Indriya, etc.
But the Supreme God-head is nothing but soul. He rests on his own true
nature or essence without requiring anything extraneous like the deities
or human beings whereon to live or exist,

599. Aha is the day; He is so called because of Jiva being, as it were,
awakened when he goes to Him. As long as Jiva is at a distance from Him,
he is steeped in the sleep of Avidya or Nescience (a happy word which
Professor Max Muller has coined) Samvatsara or the year He is so called
because Time is His essence. Vyala--He is a huge and fierce snake that
inspires dread.

600. Vrishakapi is otherwise explained by Valadeva Vidyabhushan, as He
that showers blessings upon His worshippers and causes all His foes to
tremble with fear.

601. Vishnu is supposed to be within the constellation called Sisumara or
the Northern Bear. The stars, without changing their places per se, seem
to revolve round this point within the constellation named.

602. In India, no man should worship the deities, with a full stomach.
Indeed, one must abstain from every kind of food and drink if one has to
worship the deities formally.

603. Rama of Bhrigu's race went to Mahadeva for acquiring the science of
arms. While dwelling in Siva's retreat, he had a quarrel with Karttikeya
or Kumara, the son of Siva's loins. Rama worsted his preceptor's son in
battle, at which his preceptor, gratified with him, made him a present of
his own battle-axe, wherewith the regenerate here exterminated the
Kshatriyas for full one and twenty times.

604. Many of these words beginning with Mahat represent Krishna's own
words as spoken to Arjuna in the Gita. 'I am the foremost of sacrifices;
I am the foremost of sacrificers,' etc.

605. Referring to Hanumat and others among the apes that Rama led against
Ravana.

606. The universe consists of Soul and Not-soul. Jiva, when cased in
matter or Not-soul takes Not-soul for himself, in his ignorance. In fact
until true knowledge is attained, the body is taken for self.

607. The sense is that untimely deaths do not occur in such places; nor
fear of oppression or unlawful chastisement by the king; etc.

608. The Bengal reading mrishtascha varina is incorrect. The Bombay
reading mrishtasya varinsha is correct.

609. The word--kavi used in this verse, means Agni or fire, as explained
by the commentator, One of the vernacular translators wrongly takes it as
implying the preceptor Sukara.

610. The last verse, as read in the Bengal texts, is vicious. Nastyandam
astitu Brahma, etc., is the correct reading.

611. To an afflicted person the day seems long.

612. The sense is that it is this Kesava who upholds the cause of
Righteousness when dangers overtake it. cf. 'Yada yada hi dharmasya,
etc.' in the Gita. It does not mean that when doubts are entertained by
persons on questions of morality, it is Kesava who dispels them.

613. Refers to the existence of Brahma when all else is nought.

614. The fivefold seed consists of the four orders of creatures and acts
which determine the conditions of all beings.

615. Eagle marmelos, Linn.

616. Durvasa is regarded as a portion of Mahadeva. The question of
Yudhishthira, therefore, really relates to Mahadeva although the name
that occurs is of Durvasa.

617. A Parvam is a knot. Reeds and bamboos consist of a series of knots.
The space between two knots is called a Salya.

618. The allusion is to the fiery mare's head which is supposed to wander
through the ocean.

619. Verses 4 to 9 are extremely difficult. They represent so many
surceases. Nilakantha, however, has shown great ingenuity in expounding
them. In the first line of 4, drishtam refers to pratyaksham, and srutam
to sruti or agama. Hence, what is meant by the first line
is,--Innumerable are the cases of both direct perception and scriptural
assertion in which the scriptures are regarded as more authoritative, and
those is which direct perception is regarded as more authoritative. In 5,
the speaker refers to the atomic and other theories of the creation
derived from Reason. Bhishma declares it as his opinion that all such
theories are untenable or groundless. In the first line of 6, the word
Ekam implies Brahma. The sense is, if thou thinkest that Brahma alone is
the cause of the universe and in thinking so becomest landed on doubt.
The reply to this is that Yoga for a long course of years will enable
thee to comprehend the sufficiency of unassisted Brahma to evolve the
universe. In 7, anekam pranayatram kalpamanena refers to one who without
leading any particular or settled mode of life lives just as it suits him
to live, that is, who leads the life of a religious mendicant never
thinking of the morrow. In 9, anihaddham vacha implies what is not
defined or indicated by the words of the Vedas or scriptures. The Burdwan
Pundits have made a mess of the whole passage, or, rather, of nearly the
whole of this section.

620. Teshu is equivalent to praryakshanumanachareshu. The sense,
therefore, is that the three, viz., direct perception, inference, and
good conduct being, for these reasons, fallible, the only infallible
standard that remain, is audition or the scriptures, or, as verse 14 puts
it, men with understandings born of the scriptures.

621. Atripyantah are men who like Yudhishthira are filled with anxiety:
as to what they should do. Seekers after the right are so called.

622. The five who must be first fed are the deities, the Pitris, the
guests, diverse creatures included under the word Bhutus, and lastly
relatives.

623. Some texts read nabhibhavet, meaning one should never vanquish an
old man (i.e., assert one's superiority over him).

624. In his excellent work on the Curiosities of Literature Mr. D'Israeli
attempts to trace the origin of the custom of uttering a blessing on
people who sneeze. The custom seems, however, to be very ancient and
widespread. It exists to this day in India, among the Hindus at any rate,
as it existed in the days of the Mahabharata.

625. It seems that the author is of opinion that one lightens one's sins
by admissions before the wise. To conceal a sin after having committed it
proves the confirmed sinner.

626. 'Covered by righteousness' implies 'if, having once tripped, the
sinner restrains himself and engages to do acts of righteousness.'

627. What is stated here is this; the condition of all living creatures
is determined by their acts of this and past lives.. Nature, again, is
the cause of acts. What of felicity and misery, therefore, one sees in
this world, must be ascribed to these two causes. As regards the self
also, O Yudhishthira, thou art not freed from that universal law. Do
thou, therefore, cease to cherish doubts of any kind. If thou seest a
learned man that is poor, or an ignorant man that is wealthy, if thou
seest exertion failing and the absence of exertion leading to success.
thou must always ascribe the result to acts and Nature.

628. What is stated here is this; one may become righteous by
accomplishing oneself righteous deeds or inducing or helping others to do
them. Similarly, one becomes unrighteous by doing oneself acts that are
evil or by inducing or helping others to do them.

629. Righteousness leads to regions of felicity. The former is said to be
eternal. While the latter are not so. The question asked (or doubt
raised) is why is the effect not eternal when the cause is eternal? It is
explained below.

630. There are two kinds of Righteousness, viz., nishkama and sakama. The
former leads to attainment of Brahma, the latter to heaven and felicity.
Brahma is eternal; the latter not so. Nishkama Righteousness being
eternal, leads to an eternal reward. Sakama Righteousness not being so,
does not lead to an eternal reward. The word Kala here means Sankalpa,
hence Dhruvahkalah means nishkama Dharma.

631. Here, Calah means 'Sankalpa'

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 14

ASWAMEDHA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

Scanned at sacred-texts.com, January 2004. Proofed by John Bruno Hare.



THE MAHABHARATA

ASWAMEDHA PARVA

SECTION I

(Aswamedhika Parva)

OM! HAVING BOWED down unto Narayana, and Nara the foremost of male
beings, and unto the goddess Saraswati, must the word Jaya be uttered.

"Vaisampayana said, "After the king Dhritarashtra had offered libations
of water (unto the manes of Bhisma), the mighty-armed [1] Yudhishthira,
with his senses bewildered, placing the former in his front, ascended the
banks (of the river), his eyes suffused with tears, and dropt down on the
bank of the Ganga like an elephant pierced by the hunter. Then incited by
Krishna, Bhima took him up sinking. 'This must not be so,' said Krishna,
the grinder of hostile hosts. The Pandavas, O king, saw Yudhishthira, the
son of Dharma, troubled and lying on the ground, and also sighing again
and again. And seeing the king despondent and feeble, the Pandavas,
overwhelmed with grief, sat down, surrounding him. And endowed with high
intelligence and having the sight of wisdom, king Dhritarashtra,
exceedingly afflicted with grief for his sons, addressed the monarch,
saying,--'Rise up, O thou tiger among the Kurus. Do thou now attend to
thy duties. O Kunti's son, thou hast conquered this Earth according to
the usage of the Kshatriyas. Do thou now, O lord of men, enjoy her with
thy brothers and friends. O foremost of the righteous, I do not see why
thou shouldst grieve. O lord of the Earth, having lost a hundred sons
like unto riches obtained in a dream, it is Gandhari and I, who should
mourn. Not having listened to the pregnant words of the high-souled
Vidura, who sought our welfare, I, of perverse senses, (now) repent. The
virtuous Vidura, endowed with divine insight, had told me,--'Thy race
will meet with annihilation owing to the transgressions of Duryodhana. O
king, if thou wish for the weal of thy line, act up to my advice. Cast
off this wicked-minded monarch, Suyodhana, and let not either Karna or
Sakuni by any means see him. Their gambling too do thou, without making
any fuss suppress, and anoint the righteous king Yudhishthira. That one
of subdued senses will righteously govern the Earth. If thou wouldst not
have king Yudhishthira, son of Kunti, then, O monarch, do thou,
performing a sacrifice, thyself take charge of the kingdom, and regarding
all creatures with an even eye, O lord of men, do thou let thy kinsmen. O
thou advancer of thy kindred, subsist on thy bounty.' When, O Kunti's
son, the far-sighted Vidura said this, fool that I was I followed the
wicked Duryodhana. Having turned a deaf ear to the sweet speech of that
sedate one, I have obtained this mighty sorrow as a consequence, and have
been plunged in an ocean of woe. Behold thy old father and mother, O
king, plunged in misery. But, O master of men, I find no occasion for thy
grief.'"



SECTION II

"Vaisampayana said, "Thus addressed by the intelligent king Dhritarashtra
Yudhishthira, possessed of understanding, became calm. And then Kesava
(Krishna) accosted him,--'If a person indulges excessively in sorrow for
his departed forefathers, he grieves them. (Therefore, banishing grief),
do thou (now) celebrate many a sacrifice with suitable presents to the
priests; and do thou gratify the gods with Soma liquor, and the manes of
thy forefathers with their due food and drink. Do thou also gratify thy
guests with meat and drink and the destitute with gifts commensurate with
their desires. A person of thy high intelligence should not bear himself
thus. What ought to be known hath been known by thee; what ought to be
done, hath also been performed. And thou hast heard the duties of the
Kshatriyas, recited by Bhishma, the son of Bhagirathi, by Krishna
Dwaipayana, Narada and Vidura. Therefore thou shouldst not walk the way
of the stupid; but pursuing the course of thy forefathers, sustain the
burthen (of the empire). It is meet that a Kshatriya should attain heaven
for certain by his (own) renown. Of heroes, those that came to be slain
never shall have to turn away (from the celestial regions). Renounce thy
grief, O mighty sovereign. Verily, what hath happened was destined to
happen so. Thou canst in no wise see those that have been slain in this
war.--Having said this unto Yudhishthira, prince of the pious, the
high-spirited Govinda paused; and Yudhishthira answered him thus, 'O
Govinda, full well do I know thy fondness for me. Thou hast ever favoured
me with thy love and thy friendship. And, O holder of the mace and the
discus. O scion of Yadu's race, O glorious one, if (now) with a pleased
mind thou dost permit me to go to the ascetic's retreat in the woods,
then thou wouldst compass what is highly desired by me. Peace find I none
after having slain my grand-father, and that foremost of men, Karna, who
never fled from the field of battle. Do thou, O Janarddana, so order that
I may be freed from this heinous sin and that my mind may be purified. As
Pritha's son was speaking thus, the highly-energetic Vyasa, cognisant of
the duties of life, soothing him, spoke these excellent words, My child,
thy mind is not yet calmed; and therefore thou art again stupefied by a
childish sentiment. And wherefore, O child, do we over and over again
scatter our speech to the winds? Thou knowest duties of the Kshatriyas,
who live by warfare. A king that hath performed his proper part should
not suffer himself to be overwhelmed by sorrow. Thou hast faithfully
listened to the entire doctrine of salvation; and I have repeatedly
removed thy misgivings arising out of desire. But not paying due heed to
what I have unfolded, thou of perverse understanding hast doubtless
forgotten it clean. Be it not so. Such ignorance is not worthy of thee. O
sinless one, thou knowest all kinds, of expiation; and thou hast also
heard of the virtues of kings as well as the merits of gifts. Wherefore
then, O Bharata, acquainted with every morality and versed in all the
Agamas, art thou overwhelmed (with grief) as if from ignorance?'"



SECTION III

"Vyasa said, 'O Yudhishthira, thy wisdom, I conceive, is not adequate.
None doth any act by virtue of his own power. It is God. who engageth him
in acts good or bad, O bestower of honour. Where then is the room for
repentance? Thou deemest thyself as having perpetrated impious acts. Do
thou, therefore, O Bharata, harken as to the way in which sin may be
removed. O Yudhishthira, those that commit sins, can always free
themselves from them through penance, sacrifice and gifts. O king, O
foremost of men, sinful people are purified by sacrifice, austerities and
charity. The high-souled celestials and Asuras perform sacrifices for
securing religious merit; and therefore sacrifice are of supreme
importance. It is through sacrifices that the high-souled celestials had
waxed so wondrously powerful; and having celebrated rites did they
vanquish the Danavas. Do thou, O Yudhishthira, prepare for the Rajasuya,
and the horse-sacrifice, as well as, O Bharata, for the Sarvamedha and
the Naramedha. [2] And then as Dasaratha's son, Rama, or as Dushmanta's
and Sakuntala's son, thy ancestor, the lord of the Earth, the exceedingly
puissant king Bharata, had done, do thou agreeably to the ordinance
celebrate the Horse-sacrifice with Dakshinas. Yudhishthira replied,
'Beyond a doubt, the Horse-sacrifice purifieth princes. But I have a
purpose of which it behoveth thee to hear. Having caused this huge
carnage of kindred, I cannot, O best of the regenerate ones, dispense
gifts even on a small scale; I have no wealth to give. Nor can I for
wealth solicit these juvenile sons of kings, staying in sorry plight,
with their wounds yet green, and undergoing suffering. How, O foremost of
twice-born ones, having myself destroyed the Earth can I, overcome by
sorrow, levy dues for celebrating a sacrifice? Through Duryodhana's
fault, O best of ascetics, the kings of the Earth have met with
destruction, and we have reaped ignominy. For wealth Duryodhana hath
wasted the Earth; and the treasury of that wicked-minded son of
Dhritarashtra is empty. (In this sacrifice), the Earth is the Dakshina;
this is the rule that is prescribed in the first instance. The usual
reversal of this rule, though sanctioned, is observed, by the learned as
such. Nor, O ascetic, do I like to have a substitute (for this process).
In this matter, O reverend sir, it behoveth thee to favour me with thy
counsel'. Thus addressed by Pritha's son, Krishna Dwaipayana, reflecting
for a while, spoke unto the righteous king,--'This treasury, (now)
exhausted, shall be full. O son of Pritha, in the mountain Himavat (The
Himalayas) there is gold which had been left behind by Brahmanas at the
sacrifice of the high-souled Marutta.' [3] Yudhishthira asked, 'How in
that sacrifice celebrated by Marutta was so much gold amassed? And, O
foremost of speakers, when did he reign?' Vyasa said 'If, O Pritha's son,
thou art anxious to hear concerning that king sprung from the Karandhama
race, then listen to me as I tell thee when that highly powerful monarch
possessed of immense wealth reigned.'"



SECTION IV

"Yudhishthira said, 'O righteous one, I am desirous of hearing the
history of that royal sage Marutta. Do thou, O Dwaipayana, relate this
unto me, O sinless one.'

"Vyasa said, 'O child, in the Krita age Manu was lord (of the Earth)
wielding the sceptre. His son was known under the name of Prasandhi.
Prasandhi had a son named Kshupa, Kshupa's son was that lord (of men),
king Ikshwaku. He, O king, had a hundred sons endowed with pre-eminent
piety. And all of them were made monarchs by king Ikshwaku. The eldest of
them, Vinsa by name became the model of bowmen. Vinsa's son, O Bharata,
was the auspicious Vivinsa. Vivinsa, O king, had five and ten sons; all
of them were powerful archers, reverencial to the Brahmanas and truthful,
gentle and ever speaking fair. The eldest brother, Khaninetra, oppressed
all his brothers. And having conquered the entire kingdom rid of all
troubles, Khaninetra could not retain his supremacy; nor were the people
pleased with him. And dethroning him, they, O foremost of monarchs,
invested his son Suvarcha with the rights of sovereignty and (having
effected this) experienced joy (in their hearts). Seeing the reverses
sustained by his site as well as his expulsion from the empire, he was
ever intent on bringing about the welfare of the people, being devoted to
the Brahmanas, speaking the truth, practising purity and restraining his
senses and thoughts. And the subjects were well pleased with that
high-minded one constant in virtue. But he being constantly engaged in
virtuous deeds, his treasures and vehicles became greatly reduced. And on
his treasury having become depleted, the feudatory princes swarming round
him began to give him trouble. Being thus oppressed by many foes while
his treasury, horses and vehicles were impoverished, the king underwent
great tribulation along with his retainers and the denizens of his
capital. Although his power waned greatly, yet the foes could not slay
the king, for his power, O Yudhishthira, was established in
righteousness. And when he had reached the extreme of misery along with
the citizens, he blew his hand (with his mouth), and from that there
appeared a supply of forces. And then he vanquished all the kings living
along the borders of his dominions. And from this circumstance O king, he
hath been celebrated as Karandhama. His son, (the first) Karandhama who
was born at the beginning of the Treta age, equalled Indra himself and
was endowed with grace, and invincible even by the immortals. At that
time all the kings were under his control; and alike by virtue of his
wealth and for his prowess, he became their emperor. In short, the
righteous king Avikshit by name, became like unto Indra himself in
heroism; and he was given to sacrifices, delight took in virtue and held
his senses under restraint. And in energy he resembled the sun and in
forbearance Earth herself; in intelligence, he was like Vrihaspati, and
in calmness the mountain Himavat himself. And that king delighted the
hearts of his subjects by act, thought, speech, self-restraint, and
forbearance. He performed hundreds of horse-sacrifices, and the potent
and learned Angira himself served him as priest. His son surpassed his
sire in the possession of good qualities. Named Marutta, that lord of
kings was righteous and o great renown, an possessed the might of ten
thousand elephants. He was like unto Vishnu's second self. Desirous of
celebrating a sacrifice, that virtuous monarch, coming to Mount Meru on
the northern side of Himavat, caused thousands of shining golden vessels
to be forged. There on a huge golden hill he performed the rites. And
goldsmiths made basins and vessels and pans and seats without number. And
the sacrificial ground was near this place. And that righteous lord of
Earth, king Marutta, along with other princes, performed a sacrifice
there.'"



SECTION V

"Yudhishthira said, 'O best of speakers, how that king became so
powerful? And how, O twice-born one, did he obtain so much gold? And
where now, O reverend sire, is all his wealth? And, O ascetic, how can we
secure the same?'

"Vyasa thereupon said,--'As the numerous offspring of the Prajapati
Daksha, the Asuras and the Celestials challenged each other (to
encounter), so in the same way Angira's sons, the exceedingly energetic
Vrihaspati and the ascetic, Samvarta, of equal vows, challenged each
other, O king. Vrihaspati began to worry Samvarta again and again. And
constantly troubled by his elder brother, he, O Bharata, renouncing his
riches, went to the woods, with nothing to coyer his body save the open
sky. [4] (At that time), Vasava having vanquished and destroyed the
Asuras, and obtained the sovereignty of the celestial regions had
appointed as his priest Angira's eldest son, that best of Brahmanas,
Vrihaspati. Formerly Angira was the family-priest of king Karandhama.
Matchless among men in might, prowess and character; powerful like unto
Satakratu, righteous souled and of rigid vows, O king, he had vehicles,
and warrior, and many adherents, and superb and costly bedsteads,
produced through dint of meditation by the breath of his mouth. And by
his native virtues, the monarch had brought all the princes under his
sway. And having lived as long as he desired, he ascended to the heaven
in his corporal embodiment. And his son named Avikshit--conqueror of
foes,--righteous like unto Yayati, brought all the Earth under his
dominion. And both in merit and might the king resembled his sire. He had
a son named Marutta, endowed with energy, and resembling Vasava himself.
This earth clad in oceans; felt herself drawn towards him. He always [5]
used to defy the lord of the celestials; and O son of Pandu, Vasava also
defied Marutta. And Marutta,--master of Earth--was pure and possessed of
perfections. And in spite of his striving, Sakra could not prevail over
him. And incapable of controlling him, he riding on the horse, along with
the celestials summoning Vrihaspati, spoke to him thus, 'O Vrihaspati, if
thou wishest to do what is agreeable to me, do not perform priestly
offices for Marutta on behalf of the deities or the ancestral Manes. I
have, O Vrihaspati, obtained the sovereignty of the three worlds, while
Marutta is merely the lord of the Earth. How, O Brahmana, having acted as
priest unto the immortal king of the celestials, wilt thou unhesitatingly
perform priestly function unto Marutta subject to death? Good betide
thee! Either espouse my side or that of the monarch, Marutta or forsaking
Marutta, gladly come over to me.--Thus accosted by the sovereign of the
celestials, Vrihaspati, reflecting for a moment, replied unto the king of
the immortals. Thou art the Lord of creatures, and in thee are the worlds
established, And thou hast destroyed Namuchi, Viswarupa and Vala. Thou, O
hero, alone encompassest the highest prosperity of the celestials, and, O
slayer of Vala, thou sustainest the earth as well as the heaven. How, O
foremost of the celestials, having officiated as thy priest, shall I, O
chastiser of Paka, serve a mortal prince. Do thou listen to what I say.
Even if the god of fire cease to cause heat and warmth, or the earth
change its nature, or the sun ceases to give light, I shall never deviate
from the truth (that I have spoken).

Vaisampayana continued,--'On hearing this speech from Vrihaspati Indra
became cured of his envious feelings, and then praising him he repaired
to his own mansion.'



SECTION VI

"Vyasa said, 'The ancient legend of Vrihaspati and the wise Marutta is
cited in this connection. On hearing of the compact made by Angira's son
Vrihaspati with the lord of the gods (Indra), king Marutta made the
necessary preparations for a great sacrifice. The eloquent grandson of
Karandhama, (Marutta) having conceived the idea of a sacrifice in his
mind, went to Vrihaspati and addressed him thus, 'O worshipful ascetic, I
have intended to perform the sacrifice which thou didst propose to me
once on a previous occasion and in accordance with thy instructions, and
I now desire to appoint thee as officiating priest in this sacrifice, the
materials whereof have also been collected by me.--O excellent one, thou
art our family priest, therefore do thou take those sacrificial things
and perform the sacrifice thyself.'

Vrihaspati said, 'O lord of the earth, I do not desire to perform thy
sacrifice. I have been appointed as priest by the Lord of the gods
(Indra) and I have promised to him to act as such.'

Marutta said, 'Thou art our hereditary family priest, and for this reason
I entertain great regard for thee, and I have acquired the right of being
assisted at sacrifices by thee, and therefore it is meet that thou
shouldst officiate as priest at my sacrifice.'

Vrihaspati said, 'Having, O Marutta, acted as priest to the Immortals,
how can I act as such to mortal men, and whether thou dost depart hence
or stay, I tell thee, I have ceased to act as priest to any but the
Immortals. O thou of mighty arms, I am unable to act as thy priest now.
And according to thy own desire, thou canst appoint any one as thy priest
who will perform thy sacrifice.'

Vyasa said, 'Thus told, king Marutta became confused with shame, and
while returning home with his mind oppressed by anxiety, he met Narada on
his way. And that monarch on seeing the divine Rishi Narada stood before
him with due salutation, with his hands clasped together. Then Narada
addressing him thus said,--O royal sage, thou seemest to be not
well-pleased in thy mind; is all well with thee? Where hast thou been, O
sinless one, and whence the cause of this thy mental disquietude? And, O
king, if there be no objection to thy telling it to me, do thou, O best
of kings, disclose (the cause of thy anxiety) to me, so that, O prince, I
may allay the disquietude of thy mind with all my efforts.'

Vaisampayana continued, 'Thus addressed by the great Rishi Narada, king
Marutta informed him of the rebuff he had received from his religious
preceptor.'

Marutta said, 'Seeking for a priest to officiate at my sacrifice, I went
to that priest of the Immortals, Vrihaspati, the son of Angira, but he
did not choose to accept my offer. Having met with this rebuff from him,
I have no desire to live any longer now, for by his abandoning me thus, I
have, O Narada, become contaminated with sin.'

Vyasa said, 'Thus told by that king, Narada, O mighty prince, made this
reply to him with words which seemed to revive that son of Avikshit.'

Narada said, 'The virtuous son of Angira, Samvarta by name is wandering
over all the quarters of the earth in a naked state to the wonder of all
creatures; do thou, O prince, go to him. If Vrihaspati does not desire to
officiate at thy sacrifice, the powerful Samvarta, if pleased with thee,
will perform thy sacrifice.'

Marutta said, 'I feel as if instilled with new life, by these thy words,
O Narada, but O the best of speakers, do thou tell me where I can find
Samvarta, and how I can remain by his side, and how I am to act so that
he may not abandon me, for I do not desire to live if I meet with a
rebuff from him also.'

Narada said, 'Desirous of seeing Maheswara, O prince, he wanders about at
his pleasure in the city of Varanasi, in the garb of a mad man. And
having reached the gate of that city, thou must place a dead body
somewhere near it, and the man who shall turn away on seeing the corpse,
do thou, O prince, know that man to be Samvarta, and knowing him, do thou
follow his footsteps wheresoever that powerful man chooses to go and
finding him (at length) in a lonely place thou must seek his protection
with thy hands clasped together in supplication to him. And if he
enquires of thee as to the person who has given thee the information
about his own self, do thou tell him that Narada has informed thee about
Samvarta. And if he should ask thee to follow me, thou must tell him
without any hesitation, that I have entered into the fire.'

Vyasa said, 'Having signified his assent to the proposal of Narada, that
royal sage after duly worshipping him, and taking his permission,
repaired to the city of Varanasi, and having reached there, that famous
prince did as he had been told, and remembering the words of Narada, he
placed a corpse at the gate of the city. And by coincidence, that
Brahmana also entered the gate of the city at the same time. Then on
beholding the corpse, he suddenly turned away. And on seeing him turn
back, that prince, the son of Avikshit followed his footsteps with his
hands clasped together, and with the object of receiving instruction from
him. And then finding him in a lonely place, Samvarta covered the king
with mud and ashes and phlegm and spittle. And though thus worried and
oppressed by Samvarta, the king followed that sage with his hands clasped
together in supplication and trying to appease him. At length overcome
with fatigue, and reaching the cool shade of a sacred fig tree with many
branches, Samvarta desisted from his course and sat himself to rest.'



SECTION VII

"Samvarta said, 'How hast thou come to know me, and who has referred thee
to me, do thou tell this to me truly, if thou wishest me to do what is
good to thee. And if thou speak truly, thou shalt attain all the objects
of thy desire, and shouldst thou tell a lie, thy head shall be riven in a
hundred pieces.'

Marutta said, 'I have been told by Narada, wandering on his way, that
thou art the son of our family-priest, and this (information) has
inclined my mind (towards thee), with exquisite satisfaction.'

Samvarta said, 'Thou hast told this to me truly. He (Narada) knows me to
be a performer of sacrifices. Now tell me where is Narada living at
present.'

Marutta said, 'That prince of celestial saints (Narada) having given me
this information about thee, and commended me to thy care, has entered
into the fire.'

Vyasa said, 'Hearing these words from the king (Marutta) Samvarta was
highly gratified, and he said (addressing Marutta). 'I too am quite able
to do all that.' Then, O prince, that Brahmana, raving like a lunatic,
and repeatedly scolding Marutta with rude words, again accosted him thus,
'I am afflicted with a cerebral disorder, and, I always act according to
the random caprices of my own mind. Why art thou bent upon having this
sacrifice performed by a priest of such a singular disposition? My
brother is able to officiate at sacrifices, and he has gone over to
Vasava (Indra), and is engaged in performing his sacrifices, do thou
therefore have thy sacrifice performed by him. My elder brother has
forcibly taken away from me all my household goods and mystical gods, and
sacrificing clients, and has now left to me only this physical body of
mine, and, O son of Avikshit, as he is worthy of all respect from me, I
cannot by any means officiate at thy sacrifice, unless with his
permission. Thou must therefore go to Vrihaspati first, and taking his
permission thou canst come back to me, if thou hast any desire to perform
a sacrifice, and then only shall I officiate at thy sacrifice.'

Marutta said, 'Do thou listen to me, O Samvarta, I did go to Vrihaspati
first, but desiring the patronage of Vasava, he did not wish to have me
as his sacrificer. He said, 'Having secured the priesthood of the
Immortals, I do not desire to act for mortals, and, I have been forbidden
by Sakra (Indra) to officiate at Marutta's sacrifice, as he told me that
Marutta having become lord of the earth, was always filled with a desire
to rival him.' And to this thy brother assented by saying to the Slayer
of Vala (Indra),--Be it so. Know thou, O best of ascetics, that as he had
succeeded in securing the protection of the Lord of the Celestials, I
repaired to him with gratified heart, but he did not agree to act as my
priest. And thus repulsed, I now desire to spend all I possess, to have
this sacrifice performed by thee, and to outstrip Vasava by the merit of
thy good offices. As I have been repulsed by Vrihaspati for no fault of
mine, I have now no desire, O Brahmana, to go to him to seek his aid in
this sacrifice."

Samvarta said, 'I can certainly, O king, accomplish all that thou
desirest, if only thou agree to do all that I shall ask thee to do, but I
apprehend that Vrihaspati and Purandara (Indra) when they will learn that
I am engaged in performing thy sacrifice, will be filled with wrath, and
do all they can to injure thee. Therefore, do thou assure me of thy
steadfastness, so as to ensure my coolness and constancy, as otherwise.
if I am filled with wrath against thee, I shall reduce (destroy) thee and
thy kindred to ashes."

Marutta said, 'If ever I forsake thee, may I never attain the blessed
regions as long as the mountains shall exist, and the thousand-rayed sun
continue to emit heat: if I forsake dice, may I never attain true wisdom,
and remain for ever addicted to worldly (material) pursuits."

Samvarta said, "Listen, O son of Avikshit, excellent as it is the bent of
thy mind to perform this act, so too, O king, have I in my mind the
ability to perform the sacrifice, I tell thee, O king, that thy good
things will become imperishable, and that thou shalt lord it over Sakra
and the Celestials with Gandharvas. For myself, I have no desire to amass
wealth or sacrificial presents, I shall only do what is disagreeable to
both Indra and my brother, I shall certainly make thee attain equality
with Sakra, and I tell thee truly that I shall do what is agreeable to
thee."



SECTION VIII

"Samvarta said, "There is a peak named Munjaban on the summits of the
Himalaya mountains, where the adorable Lord of Uma (Mahadeva) is
constantly engaged in austere devotional exercises. There the mighty and
worshipful god of great puissance, accompanied by his consort Uma, and
armed with his trident, surrounded by wild goblins of many sorts,
pursuing his random wish or fancy, constantly resides in the shade of
giant forest trees, or in the caves, or on the rugged peaks of the great
mountain. And there the Rudras, the Saddhyas, Viswedevas, the Vasus,
Yama, Varuna, and Kuvera with all his attendants, and the spirits and
goblins, and the two Aswins, the Gandharvas, the Apsaras, the Yakshas, as
also the celestial sages, the Sun-gods, as well as the gods presiding
over the winds, and evil spirits of all sorts, worship the high-souled
lord of Uma, possessed of diverse characteristics. And there, O king, the
adorable god sports with the wild and playful followers of Kuvera,
possessed of weird and ghostly appearances. Glowing with its own
splendour, that mountain looks resplendent as the morning sun. And no
creature with his natural eyes made of flesh, can ever ascertain its
shape or configuration, and neither heat nor cold prevails there, nor
doth the sun shine nor do the winds blow. And, O king, neither doth
senility nor hunger, nor thirst, nor death, nor fear afflict any one at
that place. And, O foremost of conquerors, on all sides of that mountain,
there exist mines of gold, resplendent as the rays of the sun. And O
king, the attendants of Kuvera, desirous of doing good to him, protect
these mines of gold from intruders, with uplifted arms. Hie thee thither,
and appease that adorable god who is known by the names of Sarva, Bedha,
Rudra, Sitikantha, Surapa, Suvarcha, Kapardi, Karala, Haryyaksha, Varada,
Tryaksha, Pushnodantabhid, Vamana, Siva, Yamya, Avyaktarupa, Sadvritta,
Sankara, Kshemya, Harikesa, Sthanu, Purusha, Harinetra, Munda, Krishna,
Uttarana, Bhaskara, Sutirtha, Devadeva, Ranha, Ushnishi, Suvaktra,
Sahasraksha, Midhvan, Girisa, Prasanta, Yata, Chiravasa, Vilwadanda,
Siddha, Sarvadandadhara, Mriga, Vyadha, Mahan, Dhanesa, Bhava, Vara,
Somavaktra, Siddhamantra, Chakshu, Hiranyavahu, Ugra, Dikpati, Lelihana,
Goshtha, Shiddhamantra, Vrishnu, Pasupati, Bhutapati, Vrisha,
Matribhakta, Senani, Madhyama, Sruvahasta, Yati, Dhanwi, Bhargava, Aja,
Krishnanetra, Virupaksha, Tikshnadanshtra, Tikshna, Vaiswanaramukha,
Mahadyuti, Ananga, Sarva, Dikpati, Bilohita, Dipta, Diptaksha, Mahauja,
Vasuretas, Suvapu, Prithu, Kritivasa, Kapalmali, Suvarnamukuta, Mahadeva,
Krishna, Tryamvaka, Anagha, Krodhana, Nrisansa, Mridu, Vahusali, Dandi,
Taptatapa, Akrurakarma, Sahasrasira, Sahasra-charana, Swadha-swarupa,
Vahurupa, Danshtri, Pinaki, Mahadeva, Mahayogi, Avyaya, Trisulahasta,
Varada, Tryamvaka, Bhuvaneswara, Tripuraghna, Trinayana, Trilokesa,
Mahanja, Sarvabhuta-prabhava, Sarvabhuta-dharana, Dharanidhara, Isana,
Sankara, Sarva, Siva, Visveswara, Bhava, Umapati, Pasupati, Viswarupa,
Maheswara, Virupaksha, Dasabhuja, Vrishavadhwaja, Ugra, Sthanu, Siva,
Rudra, Sarva, Girisa, Iswara, Sitakantha, Aja, Sukra, Prithu, Prithuhara,
Vara, Viswarupa, Virupaksha, Vahurupa, Umapati, Anangangahara, Hara,
Saranya, Mahadeva, Chaturmukha. There bowing unto that deity, must thou
crave his protection. And thus, O prince, making thy submission to that
high-souled Mahadeva of great energy, shalt thou acquire that gold. And
the men who go there thus, succeed in obtaining the gold. Thus
instructed, Marutta, the son of Karandhama, did as he was advised. And
made superhuman arrangements for the performance of his sacrifice. And
artisans manufactured vessels of gold for that sacrifice. And Vrihaspati
too, hearing of the prosperity of Marutta, eclipsing that of the gods,
became greatly grieved at heart, and distressed at the thought that his
rival Samvarta should become prosperous, became sick at heart, and the
glow of his complexion left him, and his frame became emaciated. And when
the lord of the gods came to know that Vrihaspati was much aggrieved, he
went to him attended by the Immortals and addressed him thus."



SECTION IX

"Indra said, "Dost thou, O Vrihaspati, sleep in peace, and are thy
servants agreeable to thee, dost thou seek the welfare of the gods, and
do the gods, O Brahmana, protect thee?"

Vrihaspati said, "I do sleep in peace in my bed. O Lord of the gods, and
my servants are to my liking and I always seek the welfare of the gods,
and they cherish me well."

Indra said, "Whence then is this pain, mental or physical, and why art
thou pale and altered in appearance (complexion) at present? Tell me, O
Brahmana, who those people are, who have caused thee pain, so that I may
kill them all."

Vrihaspati said, "O Indra, I have heard that Marutta will perform a great
sacrifice at which exquisite presents will be given by him (to Brahmanas)
and that at his sacrifice Samvarta will act as the officiating priest,
and therefore do I desire that he may not officiate as priest at that
sacrifice."

Indra said, "Thou, O Brahmana, hast attained all the object of thy desire
when thou hast become the excellent priest of the gods, versed in all the
sacred hymns, and hast overreached the influence of death and dotage,
what can Samvarta do to thee now?"

Vrihaspati said, "Prosperity of a rival is always painful to one's
feelings, and for this reason too, thou dost with try attendant gods
persecute the Asuras with their with and kin, and kill the most
prosperous among them; hence, O Lord of the gods, am I changed in
appearance at the thought that my rival is prospering, therefore, O
Indra, do thou, by all means, restrain Samvarta and king Marutta."

Indra turning to Agni said, "Do thou, O Jataveda, following my direction,
go to king Marutta to present Vrihaspati to him, and say unto him that
this Vrihaspati will officiate at his sacrifice and make him immortal."

Agni said, "I shall presently, O adorable one, repair thither as thy
messenger, to present Vrihaspati to king Marutta; and to make Indra's
words true, and to show respect to Vrihaspati, Agni departed."

Vyasa said, "Then the high-souled fire-god went on his errand,
devastating all the forests and trees, like unto the mighty wind, roaring
and revolving at random at the end of the winter season."

Marutta said, "Behold! I find the fire-god come in his own embodiment,
this day, therefore do thou, O Muni, offer him a seat and water, and a
cow, and water for washing the feet."

Agni said, "I accept thy offerings of water, seat, and water for washing
the feet, O sinless one, do thou know me as the messenger of Indra, come
to thee, in accordance with his directions."

Marutta said, "O Fire-god, is the glorious Lord of the Celestials happy,
and is he pleased with us, and are the other gods loyal to him? Do thou
enlighten me duly on all these points."

Agni said, "O lord of the earth, Sakra is perfectly happy, he is pleased
with thee, and wishes to make thee free from senility, and all the other
gods are loyal to him. Do thou, O king, listen to the message of the Lord
of the Celestials. And the object for which he has sent me to thee is to
present Vrihaspati to Marutta. O prince, let this priest (of the
Celestials) perform thy sacrifice, and make thee, who art only a mortal,
attain immortality."

Marutta said, "This twice-born Brahmana Samvarta will perform my
sacrifice, and I pray to Vrihaspati, that he having acted as priest to
Mahendra (Indra), it does not look well for him now to act as priest to
mortal men."

Agni said, "If this Vrihaspati officiate as thy priest, then shalt thou
by the blessings of Devaraja (Indra) attain the highest region in the
celestial mansion and attaining fame shalt thou certainly conquer the
heavenly region. And, O lord of men, if Vrihaspati act as thy priest,
thou shalt be able to conquer all the regions inhabited by men, and the
heavenly regions, and all the highest regions created by Prajapati and
even the entire kingdom of the gods."

Samvarta said, "Thou must never come again thus to present Vrihaspati to
Marutta: for know, O Pavaka, (Agni) if thou dost, I losing my temper,
will burn thee with my fierce evil eyes."

Vyasa said, "Then Agni apprehending destruction by fire, and trembling
like the leaves of the Aswattha tree (Ficus religiosa), returned to the
gods, and the high-souled Sakra seeing that carrier of oblations (Agni)
in the company of Vrihaspati said as follows:

Indra said, "O Jataveda (Agni), didst thou go to present Vrihaspati to
Marutta according to my direction? What did that sacrificing king say
unto thee and did he accept my message?"

Agni said, "Thy message was not acceptable by Marutta and when urged by
me, he clasping the hands of Vrihaspati, repeatedly said, that Samvarta
would act as his priest. And he also observed that he did not desire to
attain the worldly and the heavenly regions and all the highest regions
of Prajapati, and that if he were so minded, he would accept the terms of
Indra."

Indra said, "Do thou go back to that king and meeting him, tell him these
words of mine, full of significance, and if he obey them not, I shall
strike him with my thunderbolt."

Agni said, "Let this king of the Gandharvas repair thither as thy
messenger, O Vasava, for, I am afraid to go thither myself. Know, O
Sakra, that highly incensed Samvarta, used to ascetic practices, told me
these words in a rage. 'I shall burn thee with my fierce evil eyes if
thou on any account come again here to present Vrihaspati to king
Marutta.'"

Sakra said, "O Jataveda, it is thou who dost burn all other things and
there is none else who can reduce thee to ashes. All the world is afraid
to come in contact with thee. O carrier of oblations, these words of
thine are worthy of no credence."

Agni said, "Thou, O Sakra, hast encompassed the dominion of the heaven
and the earth and the firmament by the might of thy own arms, but even
thus how could Vritra (of old) wrest from thee the sovereignty of the
celestial regions?"

Indra said, "I can reduce my foes to submission and can even reduce the
size of a mountain to an atom, if I will it. But, O Vahnni, as I do not
accept the libation of Soma if offered by a foe, and as I do not strike
the weak with my thunderbolt, Vritra seemed to triumph over me for a
time. But who among mortals can live in peace by creating feud with me. I
have banished the Kalakeyas to the earth, and removed the Danavas from
heaven, and have terminated the existence of Prahlada in heaven. Can
there be any man who can live in peace by provoking my enmity?"

Agni said, "Dost thou, O Mahendra, remember that in olden times when the
sage Chyavana officiated at the sacrifice of Saryati with the twin gods
Aswins and himself appropriated the Soma offering alone, thou wert filled
with wrath, and when bent upon preventing Saryati's sacrifice, thou didst
violently strike Chyavana with thy thunderbolt? But that Brahmana, O
Purandara, giving way to passion, was able by the power of his devotions
to seize and hold fast by hand with thy thunder-bolt in it. And in a
rage, he again created a terrible looking enemy of thine, the Asura named
Mada assuming all shapes, on beholding whom thou didst shut thine eyes
with fear, whose one huge jaw was placed on earth, and the other extended
to the celestial regions, and who looked terrible with his thousand sharp
teeth extending over a hundred Yojanas, and had four prominent ones
thick-set, and shining like a pillar of silver, and extending over two
hundred Yojanas. And when grinding his teeth he pursued thee with his
terrible and uplifted pike with the object of killing thee. Thou on
beholding that terrible monster, presented a (pitiful) spectacle to all
the by-standers. Then, O slayer of Danavas, overcome with fear of the
monster, with thy hands clasped in supplication, thou didst seek the
protection of the great sage. The might of Brahmanas, O Sakra, is greater
than that of the Kshatriyas. None are more powerful than Brahmanas and
knowing duly, as I do, the power of Brahmanas, I do not, O Sakra, desire
to come in conflict with Samvarta."



SECTION V

"Indra said, "Even so it is; the might of Brahmanas is great and there
are none more powerful than Brahmanas, but I can never bear with
equanimity the insolent pride of Avikshita's son, and so shall I smite
him with my thunderbolt. Therefore, O Dhritarashtra, do thou according to
my direction repair to king Marutta attended by Samvarta, and deliver
this message to him--'Do thou, O prince, accept Vrihaspati as thy
spiritual preceptor, as otherwise, I shall strike thee with my terrific
thunderbolt.'"

Vyasa said, "Then Dhritarashtra betook himself to that monarch's court
and delivered this message to him from Vasava."

Dhritarashtra said, "O lord of men, know that I am Dhritarashtra the
Gandharva, come here with the object  [of] delivering to thee the message
of Indra. Do thou, O lion among kings, listen to the words which the
high-souled lord of all the worlds meant for thee,--That one of
incomprehensible achievements (Indra) only said this much, 'Do thou
accept Vrihaspati as thy officiating priest for the sacrifice, or if thou
do not comply with my request, I shall strike thee with my terrific
thunderbolt.'"

Marutta said, "Thou, O Purandara, the Viswadevas, the Vasus and the
Aswins ye all know, that in this world there is no escape from the
consequences of playing false to a friend; it is a great sin like unto
that of murdering a Brahman. Let Vrihaspati (therefore) officiate as
priest to that Mahendra the supreme Deva (god), the highest one wielding
the thunderbolt, and O prince, Samvarta will act as my priest, as neither
his (Indra's) words, nor thine commend themselves to me."

The Gandharva said, "Do thou, O lion among princes, listen to the
terrible war-cry of Vasava roaring, in the heavens. Assuredly, and openly
will Mahendra hurl his thunderbolt at thee. Do thou therefore be-think
thyself of thy good, for this is the time to do it."

Vyasa said, "Thus accosted by Dhritarashtra, and hearing the roar of
howling Vasava, the king communicated this intelligence to Samvarta
steadfast in devotion and the highest of all virtuous men."

Marutta said, "Verily this rain-cloud floating in the air indicates that
Indra must be near at present, therefore, O prince of Brahmanas, I seek
shelter from thee. Do thou, O best of Brahmanas, remove this fear of
Indra from my mind. The Wielder of the thunderbolt is coming encompassing
the ten directions of space with his terrible and superhuman refulgence
and my assistants at this sacrificial assembly have been overcome with
fright.

Samvarta said, "O lion among kings, thy fear of Sakra will soon be
dispelled, and I shall soon remove this terrible pain by means of my
magic lore (incantation); be calm and have no fear of being overpowered
by India. Thou hast nothing to fear from the god of a hundred sacrifices.
I shall use my staying charms, O king, and the weapons of all the gods
will avail them not. Let the lightening flash in all the directions of
space, and the winds entering into the clouds pour down the showers amid
the forests and the waters deluge the heavens and the flashes of
lightning that are seen will avail not. Thou hast nothing to fear, let
Vasava pour down the rains and plast his terrific thunderbolt where he
will, floating among the watery masses (clouds) for thy destruction, for
the god Vahnni (Agni) will protect thee in every way, and make thee
attain all the objects of thy desire."

Marutta said, "This appalling crash of the thunderbolt together with the
howling of the winds, seem terrible to my ears and my heart is afflicted
again and again, O Brahmana, and my peace of mind is gone at present."

Samvarta said, "O king, the feat in thy mind from this terrible
thunderbolt will leave thee presently. I shall dispel the thunder by the
aid of the winds, and setting aside all fear from thy mind, do thou
accept a boon from me according to thy heart's desire, and I shall
accomplish it for thee."

Marutta said, "I desire, O Brahmana, that Indra all on a sudden should
come in person at this sacrifice, and accept the oblation offered to him,
and that all the other gods also come and take their own shares of the
offerings and accept the libations of Soma offered to them."

Samvarta said, "I have by the power of my incantations attracted Indra in
person to this sacrifice. Behold, O monarch, Indra coming with his
horses, and worshipped by the other gods hastening to this sacrifice."

Then the lord of the Devas attended by the other gods and riding in his
chariot drawn by the most excellent steeds, approached the sacrificial
altar of that son of Avikshit and drank the Soma libations of that
unrivalled monarch. And king Marutta with his priest rose to receive
Indra coming with the host of gods and well-pleased in mind, he welcomed
the lord of the Devas with due and foremost honours according to the
Sastras.

Samvarta said, "Welcome to thee, O Indra, by thy presence here, O learned
one, this sacrifice has been made grand. O slayer or Vala and Vritra. do
thou again quaff this Soma juiced produced by me today.'

Marutta said, "Do thou look with kindness upon me, I bow unto thee, O
Indra, by thy presence, my sacrifice has been perfected, and my life too
blessed with good results. O Surendra, this excellent Brahmana, the
younger brother of Vrihaspati is engaged in performing my sacrifices."

Indra said. "I know thy priest, this highly energetic ascetic, the
younger brother of Vrihaspati, at whose invitation I have come to this
sacrifice. I am, O monarch, well-pleased with thee and my resentment
against thee hath been destroyed."

Samvarta said, "If, O prince of the Devas, thou art pleased with us, do
thou thyself give all the directions for this sacrifice, and O Surendra,
thyself ordain the sacrificial portions (for the gods), so that, O god,
all the world may know that it hath been done by thee."

Vyasa said, "Thus accosted by the son of Angira, Sakra himself gave
directions to all the gods to erect the hall of assembly, and a thousand
well-furnished excellent rooms looking grand as in a picture, and
speedily to complete the staircase massive and durable, for the ascent of
the Gandharvas and Apsaras and to furnish that portion of the sacrificial
ground reserved for the dance of the Apsaras, like unto the palace of
Indra in the heaven. O king, thus directed, the renowned dwellers of
heaven speedily fulfilled the directions of Sakra. And then, O king,
Indra well-pleased and adored, thus said to king Marutta,--O prince, by
associating with thee at this sacrifice, thine ancestors who have gone
before thee, as well as the other gods have been highly gratified and
have accepted the oblations offered by thee. And now, O king, let the
foremost of regenerate beings offer on the sacrificial altar a red bull
appertaining to the Fire-god and a sacred and duly consecrated blue bull
with a variegated skin, appertaining to the Viswedevas. Then, O king, the
sacrificial ceremony grew in splendour, wherein the gods themselves
collected the food, and Sakra, the lord of the gods, possessed of horses,
and worshipped by the Brahmanas, became an assistant at the sacrifice.
And then the high-souled Samvarta ascending the altar, and looking
radiant as the second embodiment of the blazing fire, loudly addressing
the gods with complaisance, offered oblations of clarified butter to the
fire with incantation of the sacred hymns. And then the slayer of Vala
first drank the Soma juice, and then the assembly of other gods drank
Soma. And then in happiness and with the king's permission they returned
home and well-pleased and delighted. Then that monarch, the slayer of his
enemies, with a delighted heart, placed heaps of gold on diverse spots,
and distributing the immense wealth to the Brahmanas, he looked glorious
like Kuvera, the god of wealth. And with a buoyant heart, the king filled
his treasury with different kinds of wealth, and with the permission of
his spiritual preceptor, he returned (to his kingdom) and continued to
rule the entire realm extending to the borders of the sea. So virtuous in
this world was that king, at whose sacrifice such an enormous quantity of
gold vas collected, and now, O prince, thou must collect that gold and
worshipping the gods with due rites, do thou perform this sacrifice."

Vaisampayana continued, "Then the Pandava prince Yudhishthira was
delighted on hearing this speech of the son of Satyavati (Vyasa), and
desirous of performing his sacrifice with those riches, he held repeated
consultations with his ministers."



SECTION XI

Vaisampayana said, "When Vyasa of wonderful achievements had concluded
his speech to the king, the highly-puissant son of Vasudeva (Krishna)
also addressed him. Knowing the king, the son of Pritha, afflicted in
mind, and bereft of his relatives and kinsmen slain in battle, and
appearing crest-fallen like the sun darkened eclipse, or fire smothered
by smoke, that prop of the Vrishni race (Krishna), comforting the son of
Dharma, essayed to address him thus."

Vasudeva said, "All crookedness of heart leads to destruction
(perdition?) and all rectitude leads to Brahman (spiritual excellence).
If this and this only is the aim and object of all true wisdom, then what
can mental distraction do (to one who understands this)? Thy Karma has
not yet been annihilated, nor have thy enemies been subjugated, for thou
dost not yet know the enemies that are still lurking within thine own
flesh. I shall (therefore) relate to thee truly as I have heard it, the
story of the war of Indra with Vritra as it took place. In ancient times
the Prithivi (earth), O king, was encompassed by Vritra, and by this
abstraction of earthly matter, the seat of all odour, there arose bad
odours on all sides, and the Performer of a hundred sacrifices (Indra),
being much enraged by this act, hurled his thunderbolt at Vritra. And
being deeply wounded by the thunderbolt of mighty Indra, Vritra entered
into the (waters), and by doing so he destroyed their property. The
waters being seized by Vritra, their liquid property left them. At this
Indra became highly enraged and again smote him with his thunderbolt. And
he (Vritra) smitten by the thunderbolt by the most powerful Indra betook
himself to the Jyoti (luminous matter) and abstracted its inherent
property. The luminous matter being overwhelmed by Vritra and its
property, colour and form being thereby lost, the wrathful Indra again
hurled his thunderbolt at him. And thus wounded again by Indra of
immeasurable power, Vritra entered all on a sudden into the Vayu (gaseous
matter). and thereafter made away with its inherent property. And this
matter being overpowered by Vritra and its property, viz., touch being
lost, Indra became again filled with wrath and flung his thunderbolt at
him. And wounded therein by the mighty (Indra), he overwhelmed the Akasa
(ether), and took away its inherent property, and the Akasa being
overwhelmed by Vritra, and its property, sound being destroyed, the god
of a hundred sacrifices highly incensed, again smote him with his
thunderbolt. And thus smitten by the mighty Indra, he suddenly entered
into his (Sakra's) body, and took away its essential attributes. And
overtaken by Vritra, he was filled with great illusion. And, O venerable
sir, the mightiest of Bharata's race, we have heard that Vasistha
comforted Indra (when he was thus afflicted) and that the god of a
hundred sacrifices slew Vritra in his body by means of his invisible
thunderbolt, and know, O prince, that this religious mystery was recited
by Sakra to the great sages, and they in turn told it to me."



SECTION XII

"Vasudeva said, "There are two kinds of ailments, physical and mental.
They are produced by the mutual action of the body and mind on each
other, and they never arise without the interaction of the two. The
ailment that is produced in the body, is called the physical ailment, and
that which has its seat in the mind, is known as the mental ailment. The
cold, the warm (phlegm and bile) as well as the windy humours, O king,
are the essential transformations generated in the physical body, and
when these humours are evenly distributed, and are present in due
proportions, they are said to be symptomatic of good health. The warm
humour is acted upon (allayed) by the cold, and the cold by the warm. And
Sattwa, Rajas and Tamas are the attributes of the soul, and it is said by
the learned that their presence in due proportions indicates health (of
the mind). But if any of the three preponderates, some remedy is enjoined
(to restore the equilibrium). Happiness is overcome by sorrow, and sorrow
by pleasure. Some people while afflicted by sorrow, desire to recall
(past) happiness, while others, while in the enjoyment of happiness,
desire to recall past sorrow. But thou, O son of Kunti, dost neither
desire to recall thy sorrows nor thy happiness; what else dost thou
desire to recall barring this delusion of sorrow? Or, perchance, O son,
of Pritha, it is thy innate nature, by which thou art at present
overpowered. Thou dost not desire to recall to thy mind the painful sight
of Krishna standing in the hall of assembly with only one piece of cloth
to cover her body, and while she was in her menses and in the presence of
all the Pandavas. And it is not meet that thou shouldst brood over thy
departure from the city, and thy exile with the hide of the antelope for
thy robe, and thy wanderings in the great forest, nor shouldst thou
recall to thy mind the affliction from Jatasura, the fight with
Chitrasena, and thy troubles from the Saindhavas. Nor it is proper, O son
of Pritha, and conqueror of thy foes, that thou shouldst recall the
incident of Kichaka's kicking Draupadi, during the period of thy exile
passed in absolute concealment, nor the incidents of the fight which took
place between thyself and Drona and Bhishma. The time has now arrived,
when thou must fight the battle which each must fight single-handed with
his mind. Therefore, O chief of Bharata's race, thou must now prepare to
carry the struggle against thy mind, and by dint of abstraction and the
merit of thine own Karma, thou must reach the other side of (overcome)
the mysterious and unintelligible (mind). In this war there will be no
need for any missiles, nor for friends, nor attendants. The battle which
is to be fought alone and single-handed has now arrived for thee. And if
vanquished in this struggle, thou shalt find thyself in the most wretched
plight, and O son of Kunti, knowing this, and acting accordingly, shalt
thou attain success. And knowing this wisdom and the destiny of all
creatures, and following the conduct of thy ancestors, do thou duly
administer thy kingdom."



SECTION XIII

"Vasudeva said, "O scion of Bharata's race, salvation is not attained by
foregoing the external things (like kingdom, etc), it is only attained by
giving up things which pander to the flesh (body). The virtue and
happiness which are attainable by the person who has renounced only the
external objects, but who is at the same time engrossed by passions and
weakness of the flesh, let these be the portion of our enemies. The word
with two letters is Mrit-yu (death of the soul or perdition), and the
word with three letters is Sas-wa-ta (Brahman) or the eternal spirit. The
consciousness that this or that thing is mine, or the state of being
addicted to worldly objects is Mrityu and the absence of that feeling is
Saswatam. And these two, Brahman and Mrityu, O king, have their seats in
the souls of all creatures, and remaining unseen, they, without doubt,
wage war with each other. And if, O Bharata, it be true that no creature
is ever destroyed, then one doth not make oneself guilty of the death of
a creature by piercing (destroying) its body. What matters the world to a
man, if having acquired the sovereignty of the whole earth with its
mobile and immobile creation, he does not become attached to it, or
engrossed in its enjoyment. But the man who having renounced the world,
has taken to the life of the recluse in the forest, living on wild roots
and edibles, if such a man, O son of Pritha, has a craving for the good
things of the world, and is addicted to them, he may be said to bear
Mrityu (death) in his mouth. Do thou, O Bharata, watch and observe the
character of thy external and internal enemies, (by means of thy
spiritual vision), And the man who is able to perceive the nature of the
eternal reality is able to overreach the influence of the great fear
(perdition). Men do not look with approbation upon the conduct of those
who are engrossed in worldly desires and there is no act without having a
desire (at its root) and all (Kama) desires are, as it were, the limbs
(offshoots) of the mind. Therefore, wise men knowing this subjugate their
desires. The Yogi who holds communion with the Supreme Spirit, knows Yoga
to be the perfect way (to salvation) by reason of the practices of his
many former births. And remembering that, what the soul desires, is not
conducive to piety and virtue, but that the suppression of the desires is
at the root of all true virtue, such men do not engage in the practice of
charity, Vedic learning, asceticism and Vedic rites whose object is
attainment of worldly prosperity, ceremonies, sacrifices, religious rules
and meditation, with the motive of securing any advantage thereby. By way
of illustration of this truth, the sages versed in ancient lore, recite
these Gathas called by the name of Kamagita, do thou O Yudhishthira,
listen to the recital of them in detail. (Kama says) No creature is able
to destroy me without resorting to the proper methods (viz., subjugating
of all desires and practice of Yoga etc.) If a man knowing my power,
strive to destroy me by muttering prayers etc., I prevail over him by
deluding him with the belief that I am the subjective ego within him. If
he wish to destroy me by means of sacrifices with many presents, I
deceive him by appearing in his mind as a most virtuous creature amongst
the mobile creation, and if he wish to annihilate me by mastering the
Vedas and Vedangas, I over reach him by seeming to his mind to be the
soul of virtue amongst the immobile creation. And if the man whose
strength lies in truth, desire to overcome me by patience, I appear to
him as his mind, and thus he does not perceive my existence, and if the
man of austere religious practices, desire to destroy me by means of
asceticism, I appear in the guise of asceticism in his mind, and thus he
is prevented from knowing me, and the man of learning, who with the
object of attaining salvation desires to destroy me, I frolic and laugh
in the face of such a man intent on salvation. I am the everlasting one
without a compeer, whom no creature can kill or destroy. For this reason
thou too, O prince, divert thy desires (Kama) to Virtue, so that, by this
means, thou mayst attain what is well for thee. Do thou therefore make
preparations for the due performance of the horse sacrifice with
presents, and various other sacrifices of great splendour, and
accompanied with presents. Let not therefore grief overpower thee again,
on beholding thy friends lying slain on the battlefield. Thou canst not
see the men slain in this battle alive again. Therefore shouldst thou
perform magnificent sacrifices with presents, so that thou mayst attain
fame in this world, and reach the perfect way (hereafter)."



SECTION XIV

"Vaisampayana said, "With such speeches as these, was the royal saint
Yudhishthira, bereft of his friends, consoled by those sages of great
ascetic merits. And O monarch, that lord of men exhorted by the
worshipful Viswarasraba himself, and by Dwaipayana (Vyasa), Krishna
Devasthana, Narada, Bhima, Nakula, Krishna (Draupadi), Sahadeva, and the
sharpwitted Vijaya, as well as by other great men, and Brahmanas versed
in the Sastras, became relieved of all mental affliction and sorrow
arising from the death of his dear relations. And that monarch
Yudhishthira after performing the obsequial ceremonies of his departed
friends, and honouring the Brahmanas and Devas (gods), brought the
kingdom of the earth with its girdle of oceans, under his sway. And that
prince of Kuru's race having regained his kingdom, with a tranquil mind,
thus addressed Vyasa, Narada and the other sages who were present. I have
been comforted by the words of so great, ancient and aged saints as
yourselves, and I have now no cause left for the least affliction. And
likewise, I have attained great wealth, with which I may worship the
gods. Therefore, with your assistance, I shall now perform the sacrifice,
O the best of regenerate beings. We have heard that those (Himalayan)
regions are full of wonders. Therefore, O Brahmana, saint and grandsire
do thou so ordain that under thy protection we may safety reach the
Himalaya mountains, the performance of my sacrifice being entirely within
thy control, and then the adorable celestial saint Narada and Devasthana
have also addressed exquisite and well-meaning words for our well being.
No unlucky man in times of great tribulation and distress, has ever the
good fortune to secure the services of such preceptors and friends
approved by all virtuous men. Thus addressed by the king, those great
saints, bidding the king and Krishna and Arjuna to repair to the
Himalayan regions, then and there vanished in the presence of the
assembled multitude, and the king, the lordly son of Dharma, then seated
himself there for a while. And the Pandavas then in consequence of the
death of Bhishma, were engaged in performing his funeral ceremonies. And
their time, while thus engaged, seemed too long in passing and performing
the last rites to the mortal remains of Bhishma, Karna and other foremost
Kauravas, they gave away large presents to Brahmanas. And then the
foremost descendant of Kuru again performed with Dhritarashtra the
funeral rites (of the heroes slain in battle), and having given away
immense wealth to the Brahmanas, the Pandava chief with Dhritarashtra in
advance, made this entry into the city of Hastina Nagar, and consoling
his lordly uncle, possessed of eyes of wisdom, that virtuous prince
continued to administer the earth with his brothers.



SECTION XV

Janamejaya said, 'O the best of regenerate beings, when the Pandavas had
reconquered and pacified their kingdom, what did the two warriors,
Vasudeva and Dhananjaya do?

Vaisampayana said, 'O lord of the earth, Vasudeva and Dhananjaya were
highly pleased when the Pandavas had succeeded in regaining and pacifying
their dominions, and they deported themselves with great satisfaction,
like unto Indra and his consort in the celestial regions, and amidst
picturesque woodland sceneries, and tablelands of mountains, and sacred
places of pilgrimage, and lakes and rivers, they travelled with great
pleasure like the two Aswins in the Nandana garden of Indra. And, O
Bharata, the high-souled Krishna and the son of Pandu (Dhananjaya)
entering the beautiful hall of assembly at Indraprastha, whiled away
their time in great merriment. And there, O prince, they passed their
time in recounting the stirring incidents of the war, and the sufferings
of their past lives. And those two high-souled ancient sages, glad at
heart, recited the genealogy of the races of saints and gods. Then
Kesava, knowing the full import of all matters, addressed Partha in a
sweet and beautiful speech of excellent style and import. And then
Janarddana comforted the son of Pritha afflicted by the death of his
sons, and thousands of other relatives. And he of great ascetic merit and
knowing the science of all things having duly consoled him, Arjuna rested
for a while, as if a great burden had been removed from his own person.
Then Govinda (Krishna) consoling Arjuna with sweet speech addressed these
well-reasoned words to him.

Vasudeva said, 'O Arjuna, the terror of thine enemies, this whole earth
has been conquered by the king, the son of Dharma, relying on the power
of thy arms. And O the best of men, the virtuous king Yudhishthira now
enjoys the sovereignty of the earth without a rival, by the might of
Bhimasena and the twin brothers. O thou who knowest what virtue is, it
was by righteousness alone that the king has been able to regain his
kingdom free from all enemies (thorns), and it was by the action of
righteousness that king Suyodhana has been killed in battle, and, O son
of Pritha and pillar of the Kuru race, the wicked sons of Dhritarashtra,
avaricious, always rude in speech, and bent upon an unrighteous course of
conduct, having been exterminated with their followers, the king, the son
of Dharma and lord of the earth, now peaceably enjoys the entire kingdom
of the earth with thy aid, and I too, O son of Pandu, have been
pleasantly whiling away my time in thy company, amidst woodland scenes. O
terror of thine enemies, what more need I tell thee, but that where thou
and Pritha, and the king, the son of Dharma, and the mighty Bhimasena and
the two sons of Madri are, there am I attracted with exquisite delight. O
descendant of Kuru, in these delightful and sacred and heaven-like halls
of assembly a long time hath fleeted away in thy company without my
seeing Vasudeva, Valadeva and other leaders of the Vrishni race. And now
I am desirous of repairing to the city of Dwaravati. Do thou therefore, O
most valorous of men, assent to my departure. When king Yudhishthira was
smitten heavily with affliction, I with Bhishma, have recited to him many
appropriate legends suited to the occasion with a view of assuaging his
grief, and the pliant and high-minded Yudhishthira, though our sovereign
and versed in all lore paid due heed to our words. That son of Dharma
honours truth, and is grateful and righteous, therefore will his virtue
and good sense and the stability of his power always endure. And now, O
Arjuna, if it pleases thee, do thou go to that high-minded prince and
tell him of my intention to depart from this place. For, O thou of mighty
arms, even if death cometh to me, I am unwilling to do anything that may
displease him, leaving alone my going to the city of Dwaravati. O son of
Pritha and descendant of Kuru, I now tell thee truly, desiring to do only
what is good and agreeable to thee, and there can be nothing equivocal in
it in any way, that the necessity for my staying here no longer exists,
because, O Arjuna, that monarch the son of Dhritarashtra bath been slain
with his armies and attendants, and the earth, my friend, with its girdle
of seas and its mountains and woods and forests, and the kingdom of the
Kuru king filled with various gems, have passed under the sway of that
wise son of Dharma. And O foremost prince of Bharata's race, may that
virtuous prince administer the entire kingdom of the earth in
righteousness, and with the respect and approbation of numerous
high-souled Siddhas, and having his praises always extolled by the court
heralds. Do thou, O chieftain of Kuru's race, accompany me to-day to the
presence of the king, the great aggrandiser of the Kuru race, and sound
him of my intended return to Dwaraka. As Yudhishthira the high-souled
king of the Kurus always commands my love and respect, I have, O son of
Pritha, placed this my body and all the wealth that I have in my house,
at his disposal. And O prince Partha (son of Pritha), when this earth has
come under thy sway and that of the worshipful Yudhishthira of excellent
character, there no longer remains any necessity for my staying here
except for my affection for thee. And O monarch, when the redoubtable
Arjuna had been thus accosted by the noble-hearted Janarddana, he,
showing all the honours due to him, sorrowfully replied by merely saying
'be it so.'



SECTION XVI

(Anugita Parva)

"Janamejaya said, "When the high-souled Kesava and Arjuna after slaying
their enemies repaired to the assembly rooms, what conversation, O
regenerate one, took place between them?'

Vaisampayana said, "The son of Pritha (Arjuna), having recovered his own
kingdom, joyously spent his time, without doing anything else, in the
company of Krishna, his heart filled with delight, in that palace of
celestial beauty. One day, those two listlessly proceeded to a particular
part of the palace that looked, O king, like a veritable portion of
Heaven. Themselves filled with delight, they were then surrounded by
their relatives and attendents. Pandu's son, Arjuna, filled with joy in
the company of Krishna, surveyed that delightful mansion, and then
addressed his companion, saying, 'O--mighty-armed one, thy greatness
became known to me upon the approach of the battle. O son of Devaki, thy
form also, as the Lord of the universe, then became known to me! What thy
holy self said unto me at that time, O Kesava, through affection, has all
been forgotten by me, O chief of men, in consequence of the fickleness of
my mind. Repeatedly, however, have I been curious on the subject of those
truths. Thou again, O Madhava, wilt repair to Dwaraka soon.'

Vaisampayana continued, 'Thus addressed by him, Krishna of mighty energy,
that foremost of speakers, embraced Phalguna and replied unto him as
follows.

'Vasudeva said, 'I made thee listen to truths that are regarded as
mysteries. I imparted to thee truths that are eternal. Verily, I
discoursed to thee on Religion in its true form and on all the eternal
regions. It is exceedingly disagreeable to me to learn that thou didst
not, from folly, receive what I imparted. The recollection of all that I
told thee on that occasion will not come to me now. Without doubt, O son
of Pandu, thou art destitute of faith and thy understanding is not good.
It is impossible for me, O Dhananjaya, to repeat, in detail, all that I
said on that occasion. That religion (about which I discoursed to thee
then) is more than sufficient for understanding Brahma. I cannot
discourse on it again in detail. I discoursed to thee on Supreme Brahma,
having concentrated myself in Yoga. I shalt now, however, recite to thee
an old history upon the same topic. O foremost of all persons, observant
of duty, listen to everything I now say, so that, with an understanding
adapted to my teaching, thou mayst succeed in attaining to the highest
end. O chastiser of foes, on one occasion, a Brahmana came to us from the
regions of Heaven. Of irresistible energy, he came from the regions of
the Grandsire. He was duly reverenced by us. Listen. O son of Pritha,
without yielding to scruples of any kind, to what he, O chief of
Bharata's race, said, in answer to our enquiries, agreeably to heavenly
forms.'

The Brahmana said, That which thou askest me, O Krishna, connected with
the religion of Moksha (Emancipation), led by thy compassion for all
creatures (and not for thy own good),--that, indeed, which destroys all
delusion, O thou that art possessed of supreme puissance [6] I shall now
tell thee duly, O slayer of Madhu. Do thou listen with concentrated
attention as I discourse to thee, O Madhava. A Brahmana of the name of
Kasyapa, possessed of penances and the foremost of all persons conversant
with duties, came to a certain other Brahmana who had become conversant
with all the mysteries of religion. [7] Indeed, the latter had mastered
all the knowledge which the scriptures teach respecting the departure and
reappearance of beings and possessed that direct knowledge of all things
which Yoga gives. He was well skilled in the truths of all topics
relating to the world. He had mastered the truth about pleasure and pain.
He knew the truth about birth and death, and understood the distinctions
between merit and demerit. He was a beholder of the ends attained to by
embodied creatures high and low in consequence of their acts. He lived
like one emancipated from the world. Crowned with ascetic success and
possessed of perfect tranquillity of soul, he had all his senses under
complete control. He seemed to blaze with the resplendence of Brahma and
was capable of going everywhere at will. He knew the science of
disappearing at will from before the eyes of all. He used to rove in the
company of invisible Siddhas and celestial musicians. He used to sit and
converse with them on some spot retired from the bustle of humanity. He
was as unattached to all things as the wind. Kasyapa having heard of him
truly, desired to see him. Possessed of intelligence, that foremost of
all Brahmanas, approached the sage. Himself possessed of penances,
Kasyapa, moved by the desire of acquiring merit, fell, with a rapt heart,
at the feet of the sage when he had seen all those wonderful attributes.
Filled with wonder at the sight of those extraordinary accomplishments,
Kasyapa began to wait upon that foremost of all Brahmanas, with the
dutiful reverence of a disciple waiting upon his preceptor and succeeded
in propitiating him. By his devotion, O scorcher of foes, rendering to
hint the obedience due from a disciple to a preceptor, Kasyapa gratified
that Brahmana who possessed all these accomplishments and was endued,
besides, with scriptural learning and excellent conduct. Gratified with
Kasyapa, that Brahmana one day addressed him cheerfully and spoke as
follows, with an eye to the highest success. Listen to those words, O
Janarddana, as I repeat them.

"--'The ascetic crowned with success said,'--By diverse acts, O son, as
also by the aid of merit, mortal creatures attain to diverse ends here
and residence in Heaven. Nowhere is the highest happiness; nowhere can
residence be eternal. There are repeated falls from the highest regions
acquired with such sorrow. In consequence of my indulgence in sin, I had
to attain to diverse miserable and inauspicious ends, filled as I was
with lust and wrath, and deluded by cupidity. I have repeatedly undergone
death and rebirth. I have eaten diverse kinds of food, I have sucked at
diverse breasts. I have seen diverse kinds of mothers, and diverse
fathers dissimilar to one another. Diverse kinds of happiness have been
mine and diverse kinds of misery, O sinless one. On diverse occasions
have I been separated from what was agreeable and united with what was
disagreeable. Having earned wealth with great toil I have had to put up
with its loss. Insults and excessive misery I have received from king and
relatives. Mental and physical pain, of great severity, have been mine.
Humiliations I have undergone, and death and immurement under
circumstances of great severity. Falls into Hell have been mine, and
great tortures in the domains of Yama. Decrepitude and diseases have
repeatedly assailed me, and calamities, as frequent, in copious measure.
In this world I have repeatedly undergone all those afflictions that flow
from a perception of all pairs of opposites. After all this, one day,
overwhelmed with sorrow, blank despair came upon me. I took refuge in the
Formless. Afflicted as I was with great distress, I gave up the world
with all its joys and sorrows. [8] Understanding then this path, I
exercised myself in it in this world. Afterwards, through tranquillity of
soul, I attained to this success that thou seest. I shall not have to
come to this world again (after my departure hence). Verily, till I
attain to absorption into eternal Brahman, till, in fact, the final
dissolution of the universe, I shall look on those happy ends that will
be mine, and on those beings that constitute this universe. [9] Having
acquired this excellent success, I shall, after departing from this
world, proceed, to what is above it (i.e., Satyaloka) and thence to what
is higher (i.e., absorption into Brahman). Verily, I shall attain to the
condition, which is unmanifest aspect of Brahman. Let no doubt be thine
as regards this. O scorcher of foes, I shall not return to this world of
mortal creatures. O thou of great wisdom, I have become gratified with
thee. Tell me what I shall do for thee. The time has come for the
accomplishment of that purpose for which thou hast come hither. Verily, I
know that object for which thou hast sought me. I shall soon depart from
this world. Hence it is that I have given thee this hint. O thou of great
wisdom and experience, I have been highly gratified with thee for thy
behaviour. Do thou question me. I shall discourse on what is beneficial
to thee, agreeably to thy desire. I think thy intelligence is great.
Indeed, I applaud it much, for it was with the aid of that intelligence
that thou wert able to recognise me. Surely, O Kasyapa, thou art
possessed of great intelligence.'



SECTION XVII

"Vasudeva said, touching the feet of that sage, the Brahmana asked him
some questions that were exceedingly difficult to answer. That foremost
of all righteous persons then discoursed on those duties that were
referred to.

'Kasyapa said, 'How does the body dissolve away, and how is another
acquired? How does one become emancipated after passing through a
repeated round of painful rebirths? Enjoying Prakriti for sometime, how
does Jiva cast off the particular body (which Prakriti gives)? How does
Jiva, freed from the body, attain to what is different from it (viz.,
Brahman)? How does a human being enjoy (and endure the fruits of) the
good and bad acts done by him? Where do the acts exist of one that is
devoid of body? [10]

'The Brahmana said,--Thus urged by Kasyapa, the emancipated sage answered
those questions one after another. Do thou listen to me, O scion of the
Vrishi race, as I recite to thee the answers he made.'

'--The Emancipated sage said, 'Upon the exhaustion of those acts capable
of prolonging life and bringing on fame which are done in a particular
body that Jiva assumes, the embodied Jiva, with the span of his life
shortened, begins to do acts hostile to life and health. On the approach
of destruction, his understanding turns away from the proper course. The
man of uncleansed soul, after even a correct apprehension of his
constitution and strength and of the season of both his own life and of
the year, begins to eat at irregular intervals and to eat such food as is
hostile to him. [11] At such a time he indulges in practices that are
exceedingly harmful. He sometimes eats excessively and sometimes abstains
altogether from food. He eats bad food or bad meat or takes bad drinks,
or food that has been made up of ingredients incompatible with one
another. He eats food that is heavy in excess of the measure that is
beneficial, or before the food previously taken has been digested. He
indulges in physical exercise and sexual pleasure in excess of the due
measure, or through avidity for work, suppresses the urgings of his
corporeal organism even when they become pronounced. Or, he takes food
that is very juicy, or indulges in sleep during daytime. Food that is not
properly digested, of itself excites the faults, when the time comes. [12]
From such excitement of the faults in his body, he gets disease ending in
death itself. Sometimes the person engages in perverse or unnatural acts
like hanging (for bringing about his death). Through these causes the
living body of the creature dissolves away. Understand correctly the
manner as I declare it to thee. [13] Urged on by the Wind which becomes
violent, the heat in the body, becoming excited and reaching every part
of the body one after another, restrains all the (movements of the) vital
breaths. Know truly that excited all over the body, the heat becomes very
strong, and pierces every vital part where life may be said to reside. In
consequence of this, Jiva, feeling great pain, quickly takes leave of its
mortal casement. Know, O foremost of regenerate persons, that when the
vital parts of the physical organism become thus afflicted, Jiva slips
away from the body, overwhelmed with great pain. All living creatures are
repeatedly afflicted with birth and death. It is seen, O chief of
Brahmanas, that the pain which is felt by a person when casting off his
bodies is like what is felt by him when first entering the womb or when
issuing out of it. His joints become almost dislocated and he derives
much distress from the waters (of the womb). [14] Urged on by (another)
violent wind, the wind that is in the body becomes excited through cold,
and dissolves away the union of matter (called the body) into its
respective elements numbering five. [15] That wind which resides in the
vital breaths called Prana and Apana occurring within this compound of
the five primal elements, rushes upwards, from a situation of distress,
leaving the embodied creature. It is even thus that the wind leaves the
body. Then is seen breathlessness. The man then becomes destitute of
heat, of breath, of beauty, and of consciousness. Deserted by Brahman
(for Jiva is Brahman), the person is said to be dead. By those ducts
through which he perceives all sensuous objects, the bearer of the body
no longer perceives them. It is the eternal Jiva who creates in the body
in those very duets the life-breaths that are generated by food. The
elements gathered together become in certain parts firmly united. Know
that those parts are called the vitals of the body. It is said so in the
Sastras. When those vital parts are pierced, Jiva, rising up, enters the
heart of the living creature and restrains the principle of animation
without any delay. The creature then, though still endued with the
principle of consciousness, fails to know anything. The vital parts being
all overwhelmed, the knowledge of the living creature becomes overwhelmed
by darkness. Jiva then, who has been deprived of everything upon which to
stay, is then agitated by the wind. He then, deeply breathing a long and
painful breath, goes out quickly, causing the inanimate body to tremble.
Dissociated from the body, Jiva, however, is surrounded by his acts. He
becomes equipped on every side with all his auspicious acts of merit and
with all his sins. Brahmanas endued with knowledge and equipped with the
certain conclusions of the scriptures, know him, from indications, as to
whether he is possessed of merit or with its reverse. Even as men
possessed of eyes behold the fire-fly appearing and disappearing amid
darkness, men possessed of the eye of knowledge and crowned with success
of penances, behold, with spiritual vision, Jiva as he leaves the body,
as he is reborn, and as he enters the womb. It is seen that Jiva has
three regions assigned to him eternally. This world where creatures dwell
is called the field of action. Accomplishing acts good or bad, all
embodied creatures attain to the fruits thereof. In consequence of their
own acts, creatures acquire even here superior or inferior enjoyments.
Doers of evil deeds here, in consequence of those acts of theirs, attain
to Hell. This condition of sinking with head downwards, in which
creatures are cooked, is one of great misery. It is such that a rescue
therefrom is exceedingly difficult. Indeed; one should strive hard for
saving oneself from this misery. Those regions where creatures dwell when
they ascend from this world I shall now declare truly. Do thou listen to
me with attention. By listening to what I say, thou shalt attain to
firmness of understanding and a clear apprehension of (good and bad)
acts. Know that even those are the regions of all creatures of righteous
deeds, viz., the stellar worlds that shine in the firmament, the lunar
disc, and the solar disc as well that shines in the universe in its own
light. Upon the exhaustion, again, of their merits, they fall away from
those regions repeatedly. There, in Heaven itself, is distinction of
inferior, superior, and middling felicity. There, in Heaven itself, is
discontent at sight of prosperity more blazing than one's own. Even these
are the goals which I have mentioned in detail. I shall, after this,
discourse to you on the attainment by Jiva of the condition of residence
in the womb. Do thou hear me, with concentrated attention, O regenerate
one, as I speak to thee!'



SECTION XVIII

"--The Brahmana said, 'The acts, good and bad, that a Jiva does are not
subject to destruction. Upon attainment of body after body, those acts
produce fruits corresponding with them. [16] As a fruit-bearing tree, when
the season comes of productivity, yields a large quantity of fruit,
similarly merit, achieved with a pure heart, yields a large crop (of
felicity). After the same fashion, sin, done with a sinful heart,
produces a large crop of misery. The Soul (or Jiva), placing the mind
ahead, addresses himself to action. Hear then how Jiva, equipt with all
his acts and overwhelmed with lust and wrath, enters the womb. The vital
seed, mixed with blood, enters the womb of females and becomes the field
(of Jiva), good or bad, born of (his) acts. In consequence of his
subtlety and the condition of being unmanifest, Jiva does not become
attached to anything even after attaining to a body. Therefore, he is
called Eternal Brahman. [17] That (viz., Jiva or Brahman) is the seed of
all creatures. It is in consequence of Him that living creatures live.
That Jiva, entering all the limbs of the foetus part by part, accepting
the attribute of mind, and residing within all the regions that belong to
Prana, supports (life). In consequence of this, the foetus becoming
endued with mind begins to move its limbs. [18] As liquified iron, poured
(into a mould), takes the form of the mould, know that the entrance of
Jiva into the foetus is even such. As fire, entering a mass of iron,
heats it greatly, do thou know that the manifestation of Jiva in the
foetus is such. As a lamp, burning in a room, discovers (all things
within it), after the same manner mind discovers the different limbs of
the body. [19] Whatever acts, good or bad, Jiva does in a former body,
have certainly to be enjoyed or endured by him. By such enjoyment and
endurance former acts are exhausted, and other acts, again, accumulate,
till Jiva succeed in acquiring a knowledge of the duties included in that
contemplation which leads to Emancipation. Regarding this, I shall tell
thee those acts by which Jiva, O best of men, while coursing through a
repeated round of re-births, becomes happy, Gifts, observances of
austerity, Brahmacharyya, bearing Brahman according to the ordinances
laid down, self-restraint, tranquillity, compassion for all creatures,
restraint of passions, abstentions from cruelty as also from
appropriating what belongs to others, refraining from doing even mentally
all acts that are false and injurious to living creatures on the Earth,
reverently serving mother and father, honouring deities and guests,
worship of preceptors, pity, purity, constant restraint of all organs,
and causing of all good acts, are said to constitute the conduct of the
good. From observance of such conduct, arises Righteousness which
protects all creatures eternally. Such conduct one would always behold
among persons that are good. Verily, such conduct resides there
eternally. That course of practices to which persons of tranquil souls
adhere indicates Righteousness. Among them is thrown that course of
practices which constitutes eternal Righteousness. He who would betake
himself to that Righteousness would never have to attain to a miserable
end. It is by the conduct of the good that the world is restrained in the
paths of Righteousness when it falls away. He that is a Yogin is
Emancipated, and is, therefore, distinguished above these (viz., the
good). [20] Deliverance from the world takes place, after a long time, of
one who acts righteously and well on every occasion as he should. A
living creature thus always meets with the acts done by him in a former
life. All these acts constitute the cause in consequence of which he
comes into this world in a state different from his true form. [21] There
is a doubt in the world as regards the question. By what was the
acceptance (by Jiva) of a body first determined. The Grandsire of all the
worlds, viz., Brahma having first formed a body of his own, then created
the three worlds, in their entirety, of mobile and immobile creatures.
Having first himself assumed a body, he then created Pradhana. That
Pradhana is the material cause of all embodied creatures, by whom is all
this covered and whom all came to know as the highest. This that is seen
is said to be destructible; while the other is immortal and
indestructible. This that (is seen) is said to be Kshara (the
destructible); that, however, which is Para (the other) is the Immortal,
(as also) Akshara (the Indestructible). Of each Purusha taken
distributively, the whole is duality among these three. [22] Seen first
(to appear in an embodied form) Prajapati (then) created all the primal
elements and all immobile creatures. Even this is the ancient audition.
Of that (acceptance of body), the Grandsire ordained a limit in respect
of time, and migrations among diverse creatures and return or rebirth.
All that I say is proper and correct, like to what a person who is endued
with intelligence and who has seen his soul, would say on this topic of
previous births. [23] That person who looks upon pleasure and pain as
inconstant, which, indeed, is the correct view, who regards the body as
an unholy conglomeration, and destruction as ordained in action, and who
remembers that what little of pleasure there is, is really all pain, will
succeed in crossing this terrible ocean of worldly migration that is so
difficult to cross. Though assailed by decrepitude and death and disease,
he that understands Pradhana beholds with all equal eye that
Consciousness which dwells in all beings endued with consciousness.
Seeking the supreme seat, he then becomes utterly indifferent to all
(other) things. O best of men, I shall now impart instruction to thee,
agreeably to truth, concerning this. Do thou, O learned Brahmana,
understand in completeness that which constitutes the excellent
knowledge, as I declare it, of that indestructible seat.--'"



SECTION XIX

"--The Brahmana said, 'He who becomes absorbed in the one receptacle (of
all things), freeing himself from even the thought of his own identity
with all things,--indeed, ceasing to think of even his own
existence,--gradually casting off one after another, will succeed in
crossing his bonds. [24] That man who is the friend of all, who endures
all, who is attached to tranquillity, who has conquered all his senses,
who is divested of fear and wrath, and who is of restrained soul.
succeeds in emancipating himself. He who behaves towards all creatures as
towards himself, who is restrained, pure, free from vanity and divested
of egoism is regarded as emancipated from everything. He also is
emancipated who looks with an equal eye upon life and death, pleasure and
pain, gain and loss, agreeable and disagreeable. He is in every way
emancipated who does not covet what belongs to others, who never
disregards any body, who transcends all pairs of opposites, and whose
soul is free from attachment. He is emancipated who has no enemy, no
kinsman, and no child, who has cast off religion, wealth, and pleasure,
and who is freed from desire or cupidity. He becomes emancipated who
acquires neither merit nor demerit, who casts off the merits and demerits
accumulated in previous births, who wastes the elements of his body for
attaining to a tranquillised soul, and who transcends all pairs of
opposites. He who abstains from all acts, who is free from desire or
cupidity, who looks upon the universe as unenduring or as like an
Aswattha tree, ever endued with birth, death and decrepitude, whose
understanding is fixed on renunciation, and whose eyes are always
directed towards his own faults, soon succeeds in emancipating himself
from the bonds that bind him. [25] He that sees his soul void of smell, of
taste and touch, of sound, of belongings, of vision, and unknowable,
becomes emancipated. [26] He who sees his soul devoid of the attributes of
the five elements to be without form and cause, to be really destitute of
attributes though enjoying them, becomes emancipated. [27] Abandoning,
with the aid of the understanding, all purposes relating to body and
mind, one gradually attains to cessation of separate existence, like a
fire unfed with fuel. [28] One who is freed from all impressions, who
transcends all pairs of opposites, who is destitute of all belongings,
and who uses all his senses under the guidance of penances, becomes
emancipated. [29] Having become freed from all impressions, one then
attains to Brahma which is Eternal and supreme, and tranquil, and stable,
and enduring, and indestructible. After this I shall declare the science
of Yoga to which there is nothing superior, and how Yogins, by
concentration, behold the perfect soul. [30] I shall declare the
instructions regarding it duly. Do thou learn from me those doors by
which directing the soul within the body one beholds that which is
without beginning and end. [31] Withdrawing the senses from their objects,
one should fix the mind upon the soul; having previously undergone the
severest austerities, one should practise that concentration of mind
which leads to Emancipation. [32] Observant of penances and always
practising concentration of mind, the learned Brahmana, endued with
intelligence, should observe the precepts of the science of Yoga,
beholding the soul in the body. If the good man succeeds in concentrating
the mind on the soul, he then, habituated to exclusive meditation,
beholds the Supreme soul in his own soul. Self-restrained, and always
concentrated, and with all his senses completely conquered, the man of
cleansed soul, in consequence of such complete concentration of mind,
succeeds in beholding the soul by the soul. As a person beholding some
unseen individual in a dream recognises him, saying,--This is he,--when
he sees him after waking, after the same manner the good man having seen
the Supreme Soul in the deep contemplation of Samadhi recognises it upon
waking from Samadhi. [33] As one beholds the fibrous pith after extracting
it from a blade of the Saccharum Munja, even so the Yogin beholds the
soul, extracting it from the body. The body has been called the Saccharum
Munja, and the fibrous pith is said to stand for the soul. This is the
excellent illustration propounded by persons conversant with Yoga. When
the bearer of a body adequately beholds the soul in Yoga, he then has no
one that is master over him, for he then becomes the lord of the three
worlds. [34] He succeeds in assuming diverse bodies according as he
wishes. Turning away decrepitude and death, he neither grieves nor
exults. The self-restrained man, concentrated in Yoga, can create (for
himself) the godship of the very gods. Casting off his transient body he
attains to immutable Brahma. [35] No fear springs up in him at even the
sight of all creatures falling victims to destruction (before his eyes).
When all creatures are afflicted,--he can never be afflicted by any one.
Devoid of desire and possessed of a tranquil mind, the person in Yoga is
never shaken by pain and sorrow and fear, the terrible effects that flow
from attachment and affection. Weapons never pierce him; death does not
exist for him. Nowhere in the world can be seen any one that is happier
than he. Having adequately concentrated his soul, he lives steadily on
himself. Turning off decrepitude and pain and pleasure, he sleeps in
comfort. Casting off this human body he attains to (other) forms
according to his pleasure. While one is enjoying the sovereignty that
Yoga bestows, one should never fall away from devotion to Yoga. [36] When
one, after adequate devotion to Yoga, beholds the Soul in oneself, one
then ceases to have any regard for even him of a hundred sacrifices
(Indra). [37] Hear now how one, habituating oneself to exclusive
meditation, succeeds in attaining to Yoga. Thinking of that point of the
compass which has the Sun behind it, the mind should be fixed, not
outside, but in the interior of that mansion in which one may happen to
live. Residing within that mansion, the mind should then, with all its
outward and inward (operations), behold in that particular room in which
one may stay. At that time when, having deeply meditated, one beholds the
All (viz., Brahman, the Soul of the universe), there is then nothing
external to Brahman where the mind may dwell. Restraining all the senses
in a forest that is free from noise and that is uninhabited, with mind
fixed thereon, one should meditate on the All (or universal Brahman) both
outside and inside one's body. One should meditate on the teeth, the
palate, the tongue, the throat, the neck likewise; one should also
meditate on the heart and the ligatures of the heart! [38]

"The Brahmana continued, 'Thus addressed by me, that intelligent
disciple, O slayer of Madhu, once more asked me about this religion of
Emancipation that is so difficult to explain. How does this food that is
eaten from time to time become digested in the stomach? How does it
become transformed into juice? How, again, into blood? How does it
nourish the flesh, the marrow, the sinews, the bones? How do all these
limbs of embodied creatures grow? How does the strength grow of the
growing man? How occurs the escape of all such elements as are not
nutritive, and of all impurities separately? How does this one inhale and
again, exhale? Staying upon what particular part does the Soul dwell in
the body? How does Jiva, exerting himself, bear the body? Of what colour
and of what kind is the body in which he dwells again (leaving a
particular body)? O holy one, it behoveth thee to tell me all this
accurately, O sinless one,--even thus was I interrogated by that learned
Brahmana, O Madhava. I replied unto him, O thou of mighty arms, after the
manner I myself had heard, O chastiser of all foes. As one placing some
precious object in one's store-room should keep one's mind on it, so,
placing the mind within one's own body, one should then, restraining all
the senses, seek after the Soul, avoiding all heedlessness. One would,
becoming always assiduous in this way and gratified with one's own self,
within a very short time attain to that Brahma by beholding which one
would become conversant with Pradhana. [39] He is not capable of being
seized by the eye; nor even by all the senses. [40] It is only with the
lamp of the mind that great Soul can be seen. He has hands and feet on
all sides; he has ears on all sides; he dwells, pervading all things in
the world. [41] Jiva beholds the Soul as extracted from the body (like the
stalk from a blade of Saccharum Munja, when knowledge comes). Then
casting off Brahma as invested with form, by holding the mind in the
body, he beholds Brahma as freed from all attributes. [42] He sees the
Soul with his mind, smiling as it were at the time. Depending upon that
Brahma, he then attains to Emancipation in me. [43] O foremost of
regenerate ones, all this mystery has now been declared by me. I ask thy
permission, for I shall leave this spot. Do thou (also) go withersoever
thou pleasest. Thus addressed by me, O Krishna, on that occasion, that
disciple of mine, endued with austere penances, that Brahmana of rigid
vows, went away according to his pleasure.

"Vasudeva continued, 'That best of Brahmanas, O son of Pritha, having
said these words unto me, on that occasion, properly relating to the
religion of Emancipation, disappeared then and there. Has this discourse
been heard by thee, O son of Pritha, with mind directed solely towards
it? Even this was what thou didst hear on that occasion while thou wert
on thy car. It is my opinion, O son of Pritha, that this is difficult of
being comprehended by one whose understanding is confused, or who has
acquired no wisdom by study, or who eats food incompatible with his body,
or whose Soul is not purified. [44] O chief of Bharata's race, this is a
great mystery among the deities that has been declared (to thee). At no
time or place, O son of Pritha, has this been heard by man in this world.
O sinless one, no other man than thyself is deserving of hearing it. It
is not, at this time, capable of being easily understood by one whose
inner soul is confused. The world of the deities is filled, O son of
Kunti, with those who follow the religion of actions. The cessation of
the mortal form (by practising the religion of inaction) is not agreeable
to the deities. [45] That goal, O son of Pritha, is the highest which is
constituted by eternal Brahman where one, casting off the body, attains
to immortality and becomes always happy. By adhering to this religion,
even they who axe of sinful birth, such as women and Vaisyas and Sudras,
attain to the highest goal. What need be said then, O son of Pritha, of
Brahmanas and Kshatriyas possessed of great learning, always devoted to
the duties of their own orders and who are intent on (the acquisition of)
the region of Brahma? This has been laid down with the reasons (on which
it rests); and also the means for its acquisition; and its complete
attainment and fruit, viz., Emancipation and the ascertainment of the
truth regarding pain. O chief of Bharata's race, there is nothing else
that is fraught with happiness greater than this. That mortal, O son of
Pandu, who, endued with intelligence, and faith, and prowess, renounces
as unsubstantial what is regarded as substantial by the world, succeeds
within a short time in obtaining the Supreme by these means. This is all
that is to be said,--there is nothing else that is higher than this. Yoga
takes place in his case, O son of Pritha, who devotes himself to its
constant practice for a period of six months.'"



SECTION XX

"Vasudeva said, 'In this connection is cited the ancient narrative, O son
of Pritha, of the discourse that took place between a married couple. A
certain Brahmana's spouse, beholding the Brahmana, her husband who was a
complete master of every kind of knowledge and wisdom, seated in
seclusion, said unto him,--Into what region shall I go, depending on thee
as my husband,--thee that art seated, having cast off all (religious)
acts, that art harsh in thy conduct towards me, and that art so
undiscerning? [46] It has been heard by us that a wife attains to those
regions which are acquired by her husband. What, indeed, is the goal that
I shall attain, having obtained thee for my husband?--Thus questioned,
that Brahmana of tranquil soul then said unto her, smilingly,--O blessed
dame, I am not offended with these words of thine, O sinless one.
Whatever acts exist that are adopted with the aid of others, that are
seen (in consequence of their grossness), and that are true, are done as
acts by men devoted to acts. [47] Those persons that are destitute of
knowledge, only store delusion by acts. Freedom from acts, again, is
incapable of being attained in this world for even a moment. From birth
to the attainment of a different form, action good or bad, and
accomplished by acts, mind, or speech, exists in all beings. Those paths
(of action) which are characterised by visible objects (such as
Soma-juice and ghee for libations) being destroyed by Rakshasas, turning
away from them I have perceived the seat (of the soul) that is in the
body, without the aid of the soul. [48] There dwells Brahma transcending
all pairs of opposites; there Soma with Agni: and there the urger of the
understanding (viz., Vayu) always moves, upholding all creatures. [49] It
is for that seat that the Grandsire Brahman and others, concentrated in
Yoga, worship the Indestructible. It is for that seat that men of
learning and excellent vows, of tranquil souls, and of senses completely
vanquished, strive. [50] That is not capable of being smelt by the sense
of smell; nor tasted by the tongue; or touched by the organs of touch. It
is by the mind that that is attained. It is incapable of being conquered
by the eye. It transcends the sense of hearing. It is destitute of scent,
taste, touch, and form as attributes. It is that from which proceeds the
well-ordained universe, and it is that upon which it rests. The
life-breaths called Prana and Apana and Samana and Vyana and Udana flow
from it, and it is that into which they again enter. The breaths Prana
and Apana move between Samana and Vyana. When the soul sleeps, both
Samana and Vyana are absorbed. [51] Between Apana and Prana, Udana dwells,
pervading all. Hence, Prana and Apana do not desert a sleeping person. In
consequence of its controlling all the life-winds, the controlling breath
is called Udana. Hence, utterers of Brahman undergo penances which have
myself for their goal. [52] In the midst of all those life-breaths that
swallow up one another and move within the body, blazes forth the fire
called Vaiswanara made up of seven flames. The nose, the tongue, the eye,
the skin, the ear which numbers the fifth, the mind, and the
understanding,--these are the seven tongues of that Vaiswanara's flame.
That which is smelt, that which is seen, that which is drunk, that which
is touched, as also that which is heard, that which is thought of, and
that which is understood,--these are the seven sorts of fuel for me. That
which smells, that which eats, that which sees, that which touches, that
which hears numbering the fifth; that which thinks, and that which
understands,--these are the seven great officiating priests. Behold, O
blessed one, learned sacrificers duly casting seven libations in seven
ways in the seven fires, viz., that which is smelt, that which is drunk,
that which is seen, that which is touched, as also that which is heard,
that which is thought of, and that which is understood, create them in
their own wombs. [53] Earth, Wind, Ether, Water, and Light numbering as
the fifth, Mind, and Understanding--these seven are called wombs (of all
things). All the attributes which constitute the sacrificial offerings,
enter into the attribute that is born of the fire, and having dwelt
within that dwelling became reborn in their respective wombs. Thither
also, viz., in that which generates all beings, they remain absorbed
during the period for which dissolution lasts. From that is produced
smell, from that is produced taste, from that is produced colour, and
from that is produced touch; from that is produced sound; from that
arises doubt; and from that is produced resolution. This is what is known
as the sevenfold creation. It is in this very way that all this was
comprehended by the ancients. By the three full and final libations, the
full become full with light.'"



SECTION XXI

"The Brahmana said, 'In this connection is cited the following ancient
story. Do thou understand, of what kind the institution is of the ten
Hotris (sacrificing priests). The ear, the skin, the two eyes, the
tongue, the nose, the two feet, the two hands, the genital organ, the
lower duct, and speech,--these, O beautiful one, are the ten sacrificing
priests. Sound and touch, colour and taste, scent, speech, action,
motion, and the discharge of vital seed, of urine and of excreta, are the
ten libations. The points of the compass, Quarters, Wind, Sun, Moon,
Earth, Fire, Vishnu, Indra, Prajapati, and Mitra,--these, O beautiful
one, are the ten (sacrificial) fires. The ten organs (of knowledge and
action) are the sacrificing priests. The libations, O beautiful one, are
ten. The objects of the senses are the fuel that are cast into these ten
fires, [54] as also the mind, which is the ladle, and the wealth (viz.,
the good and bad acts of the sacrificer). What remains is the pure,
highest knowledge. We have heard that all this universe was well
differentiated (from Knowledge). All objects of knowledge are Mind.
Knowledge only perceives (i.e., discovers the Mind without being attached
to it). The knower (or Jiva), encased in subtle form, lives within the
gross body that is produced by the vital seed. The bearer of the body is
the Garhapatya fire. From that is produced another. Mind is the Ahavaniya
fire. Into it is poured the oblation. From that was produced the Veda (or
Word); (then was born Mind); Mind (desirous of creation) sets itself on
the Veda (or the Word). Their arises form (or colour) undistinguished by
particular colours. It runs towards the Mind.'" [55]

"The Brahmana's wife said, 'Why did Word first arise and why did Mind
arise afterwards, seeing that Word starts into existence after having
been thought upon by Mind? Upon that authority can it be said that Mati
(Prana) takes refuge in Mind. Why, again, in dreamless slumber, though
separated from Mind, does not Prana apprehend (all objects)? What is that
which restrains it then?'" [56]

"The Brahmana said, 'The Apana breath, becoming the lord (i.e., bringing
the Prana under its control), in consequence of such lordship over it,
makes it identical with itself. That restrained motion of the Prana
breath (which for the time becomes identical with that of the Apana) has
been said to be the motion of the mind. Hence the mind is dependent upon
Prana, not Prana upon the mind. Therefore, in dreamless slumber, upon the
disappearance of mind, Prana does not disappear. But since thou askest me
a question about word and mind, I shall, therefore, relate to thee a
discourse between them. Both Word and Mind, repairing to the Soul of
matter, [57] asked him,--Do thou say who amongst us is superior. Do thou,
O puissant one, dispel our doubt.--On that occasion, the holy one made
this answer.--The mind undoubtedly (is superior). Unto him Word said,--'I
yield to thee the fruition of all thy desires!' [58]

"The Brahmana said, 'Know that I have two minds, immovable and movable.
That which is immovable is, verily, with me; the movable is in your
dominion. [59] That mind is verily called movable which, in the form of
Mantra, letter, or voice, is referable to your dominion. Hence, thou art
superior (to the other mind which concerns itself with only the external
world). But since, coming of thy own accord, O beautiful one, thou
enterest into the engagement (about the fruition of all wishes),
therefore, filling myself with breath, I utter thee. [60] The goddess Word
used always to dwell between Prana and Apana. But, O blessed one, sinking
into Apana, though urged upwards, in consequence of becoming dissociated
from Prana, she ran to Prajapati and said,--Be gratified with me, O holy
one.--The Prana appeared, once more fostering Word. Hence, Word,
encountering deep exhalation, never utters anything. Word always flows as
endued with utterance or unendued with it. [61] Amongst those two, Word
without utterance is superior to Word with utterance. Like a cow endued
with excellent milk, she (Word without utterance) yields diverse kinds of
meaning. This one always yields the Eternal (viz., Emancipation),
speaking of Brahman. O thou of beautiful smiles, Word is a cow, in
consequence of her puissance which is both divine and not divine. Behold
the distinction of these two subtle forms of Word that flow.'" [62]

"The Brahmana's wife said, 'What did the goddess of Word then say, in
days of old, when, though impelled by the Wish to speak, Speech could not
come out?'"

"The Brahmana said, 'The Word that is generated in the body by Prana,
then attains to Apana from Prana. Then transformed into Udana and issuing
out of the body, envelops all the quarters, with Vyana. After that, she
dwells in Samana. Even in this way did Word formerly speak. Hence Mind,
in consequence of being immovable, is distinguished, and the goddess
Word, in consequence of being movable, is also distinguished."'



SECTION XXII

"The Brahmana said, 'In this connection is cited the ancient story, O
blessed one, of what the institution is of the seven sacrificing priests.
The nose, the eye, the tongue, the skin, and the ear numbering the fifth,
the mind, and the understanding,--these are the seven sacrificing priests
standing distinctly from one another. Dwelling in subtle space, they do
not perceive one another. Do thou, O beautiful one, know these
sacrificing priests that are seven by their nature.'"

"The Brahmana's wife said, 'How is it that dwelling in subtle space,
these do not perceive one another? What are their (respective) natures, O
holy one? Do thou tell me this, O lord.'"

"The Brahmana said, 'Not knowing the qualities (of any object) is
ignorance (of that object); while knowledge of the qualities is (called)
knowledge (of the object which possesses those qualities). These seven
never succeed in apprehending or knowing the qualities of one another.
The tongue, the eye, the ear too, the skin, the mind, and the
understanding, do not succeed in apprehending smells. It is the nose
alone that apprehends them. The nose, the tongue, the ear also, the skin,
the mind, and the understanding, never succeed in apprehending colours.
It is the eye alone that apprehends them. The nose, the tongue, the eye
too, the ear, the understanding, and the mind, never succeed in
apprehending sensations of touch It is the skin alone that apprehends
them. The nose, the tongue, the eye, the skin, the mind, and the
understanding, never succeed in apprehending sounds. It is the ear alone
that apprehends them. The nose, the tongue, the eye, the skin, the ear,
and the understanding never succeed in apprehending doubt. It is the mind
that apprehends it. The nose, the tongue, the eye, the skin, the ear, and
the mind, never succeed in apprehending determination (certainty in
respect of knowledge). It is the understanding alone that apprehends it.
In this connection, is cited, O beautiful lady, this ancient narrative of
a discourse between the senses and the mind.'

"The mind said, 'The nose does not smell without me. (Without me) the
tongue does not apprehend taste. The eye does not seize colour, the skin
does not feel touch, the ear does not apprehend sound, when deprived of
me. I am the eternal and foremost one among all the elements. It always
happens that destitute of myself, the senses never shine, like
habitations empty of inmates or fires whose flames have been quenched.
Without me, all creatures fail to apprehend qualities and objects, with
even the senses exerting themselves, even as fuel that is wet and dry
(failing to ignite a fire).'

"Hearing these words, the Senses said, 'Even this would be true as thou
thinkest in this matter, if, indeed, thou couldst enjoy pleasures without
either ourselves or our objects. [63] What thou thinkest, would be true,
if, when we are extinct, there be gratification and support of life, and
a continuation of thy enjoyments, or, if, when we are absorbed and
objects are existing, thou canst have thy enjoyments by thy desire alone,
as truly as thou hast them with our aid. If, again, thou deemest thy
power over our objects to be always complete, do thou then seize colour
by the nose, and taste by the eye. Do thou also take smell by the ear,
and sensations of touch by the tongue. Do thou also take sounds by the
skin, and likewise touch by the understanding. They that are powerful do
not own the dominion of any rules. Rules exist for those only that are
weak. Do thou seize enjoyments unenjoyed before; it behoves thee not to
enjoy what has been tasted before (by others). As a disciple repairs to a
preceptor for the sake of (acquiring) the Srutis, and then, having
acquired the Srutis, dwells on their import (by obeying their
injunctions), even so dost thou regard as thine those objects which are
shown by us, past or future, in sleep or in wakefulness. Of creatures,
again, that are of little intelligence, when their mind becomes
distracted and cheerless, life is seen to be upheld upon our objects
discharging their functions. [64] It is seen also that a creature, after
having formed even innumerable purposes and indulged in dreams, when
afflicted by the desire to enjoy, runs to objects of sense at once. [65]
One entering upon enjoyments depending on mental purposes alone and
unconnected with actual objects of sense, always meets with death upon
the exhaustion of the life-breaths, like an enkindled fire upon the
exhaustion of fuel. True it is that we have connections with our
respective attributes; true it is, we have no knowledge of one another's
attributes. But without us thou canst have no perception. Without us no
happiness can come to thee.'"



SECTION XXIII

"The Brahmana said, 'In this connection, O blessed lady, is cited the
ancient story of what kind the institution is of the five sacrificing
priests. The learned know this to be a great principle that Prana and
Apana and Udana and Samana and Vyana are the five sacrificing priests.'"

"The Brahmana's wife said, 'That naturally there are seven sacrificing
priests is what was my former conviction. Let the great principle be
declared to 'me as to how, verily, the number is five of the sacrificing
priests.'"

'The Brahmana said, 'The wind nursed by Prana afterwards takes birth in
Apana. The wind nursed in Apana then becomes developed into Vyana. Nursed
by Vyana, the wind is then developed into Udana. Nursed in Udana, the
wind is then generated as Samana. Those good beings in days of yore asked
the first-born Grandsire, saying--Do thou say who amongst us is the
foremost. He (whom thou wilt indicate) will be our chief.'

"Brahmana said, 'He upon whose extinction all the life-breaths become
extinct in the bodies of living creatures, he upon whose moving they
move, is verily the foremost (among you). Do ye go where ye like.'

"Prana said, 'Upon my extinction all the life-breaths become extinct in
the bodies of living creatures. Upon my moving they once more move. I am
(therefore) the foremost. Behold, I go into extinction!'

"The Brahmana continued, 'Prana then became extinct and once more moved
about. Then Samana and Udana also, O blessed one, said these words--Thou
dost not dwell here, pervading all this, as we do. Thou art not the
foremost amongst us, O Prana. (Only) Apana is under thy dominion. Prana
then moved about, and unto him Apana spoke.'

"Apana said, 'When I become extinct, all the life-winds become extinct in
the bodies of living creatures. When I move about, they again move about.
I am, therefore, the foremost. Behold, I go into extinction!'

"The Brahmana continued, 'Unto Apana who said so, both Vyana and Udana
said--O Apana, thou art not the foremost. (Only) Prana is under thy
dominion. Then Apana began to move about. Vyana once more addressed him
saying, I am the foremost of all (the life-winds). Listen, for what
reason. When I become extinct, all the life-winds become extinct in the
bodies of living creatures. When I move about, they once more move about.
I am (therefore) the foremost. Behold, I go into extinction!'

"The Brahmana continued, 'Then Vyana went into extinction and once more
began to move about. At this, Prana and Apana and Udana and Samana
addressed him, saying, 'Thou art not the foremost among us, O Vyana!
(Only) Samana is under thy dominion--Vyana then began to move about and
Samana said unto him,--I am the foremost of you all. Listen, for what
reason. When I become extinct, all the life-winds become extinct in the
bodies of living creatures. When I begin to move about, they once more
move about. Hence, I am the foremost. Behold, I go into extinction! Then
Samana began to move about. Unto him Udana said, I am the foremost of all
the life-winds. Listen, for what reason. When I become extinct, all the
life-winds become extinct in the bodies of living creatures. When I move
about they once more move about. Hence, I am the foremost. Behold, I go
into extinction!--Then Udana, after having gone into extinction, began
once more to move about, Prana and Apana and Samana and Vyana said, unto
him, O Udana, thou art not the foremost one among us, only Vyana is under
thy dominion.'

"The Brahmana continued, 'Unto them assembled together, the Lord of
creatures, Brahma, said, 'No one of you is superior to others. Ye are all
endued with particular attributes. All are foremost in their own spheres,
and all possess special attributes. Thus said unto them, that were
assembled together, the Lord of all creatures. There is one that is
unmoving, and one that is moving. In consequence of special attributes,
there are five life-winds. My own self is one. That one accumulates into
many forms. Becoming friendly unto one another, and gratifying one
another, depart in peace. Blessings to ye, do ye uphold one another!'"



SECTION XXIV

"The Brahmana said, 'In this connection is cited the ancient story of the
discourse between Narada and the Rishi Devamata.'

"Devamata said, 'What verily, comes first into existence, of a creature
that takes birth? Is it Prana, or Apana, or Samana, or Vyana, or Udana?'

"Narada said, 'By whatever the creature is created, that first comes unto
him which is other (or separate from him). The life winds are to be known
as existing in pairs, viz., those that move transversely, upwards, and
downwards.'

"Devamata said, 'By whom (among the life-winds) is a creature produced?
Who (amongst) them comes first? Do thou tell me what the pairs are of the
life-winds, that move transversely, upwards, and downwards.'

"Narada said, 'From Sankalpa (wish) arises Pleasure. It also arises from
sound. It arises also from taste; it arises too from colour. From the
semen, united with blood, first flows Prana. Upon the semen being
modified by Prana, flows Apana. Pleasure arises from the semen as well.
It arises from taste also. This is the form (effect) of Udana. Pleasure
is produced from union. Semen is generated by desire. From desire is
produced the menstrual flow. In the union of semen and blood, generated
by Samana and Vyana, the pair that consists of Prana and Apana, enters,
moving transversely and upwards, Vyana and Samana both form a pair that
moves transversely. Agni (fire) is all the deities. Even this is the
teaching of the Veda. The knowledge of Agni arises in a Brahmana with
intelligence. The smoke of that fire is of the form of (the attribute
called) Darkness. The attribute that is known by the name of Passion is
in its ashes. The quality of goodness arises from that portion of the
fire into which the oblation is poured. [66] They that are conversant with
sacrifices know that Samana and Vyana are from the attribute of Goodness.
Prana and Apana are portions of the oblation (of clarified butter).
Between them is the Fire. That is the excellent form (or seat) of Udana,
as the Brahmanas know. Listen as I say which is distinct from the pairs.
Day and Night constitute a pair. Between them is the Fire. That is the
excellent seat of Udana as the Brahmanas know. The existent and the
non-existent form a pair. Between them is the Fire. That is the excellent
seat of Udana as the Brahmanas know. First is Samana; then Vyana. The
latter's function is managed through it (viz., Samana). Then, secondly,
Samana once more comes into operation. Only Vyana exists for
tranquillity. Tranquillity is eternal Brahman. This is the excellent seat
of Udana as the Brahmanas know.'" [67]



SECTION XXV

"The Brahmana said, 'In this connection is recited the ancient story of
what the institution is of the Chaturhotra (sacrifice). The ordinances
are now being duly declared of that in its entirety. Listen to me, O
amiable lady, as I declare this wonderful mystery. The agent, the
instrument, the action and Emancipation,--these, O beautiful lady, are
the four sacrificing priests by whom the universe is enveloped. Hear in
its entirety the assignment of causes (relating to this topic). The nose,
the tongue, the eye, the skin, the ear numbering the fifth, the mind, and
the understanding,--these seven should be understood as being caused by
(the knowledge of) qualities. Smell, taste, colour, sound, touch,
numbering the fifth, the objects of the mind, and the objects of the
understanding, these seven are caused by action. He who smells, he who
eats, he who sees, he who speaks, he who hears, numbering the fifth, he
who thinks, and he who understands--these seven should be known as caused
by the agent. Possessed of qualities, these enjoy their own qualities,
agreeable or disagreeable. [68] As regards the Soul, that is destitute of
qualities. These seven are the causes of Emancipation. With them that are
learned and possessed of sufficient understanding, the qualities, which
are in the position of deities, eat the oblations, each in its proper
place, and agreeably to what has been ordained. The person who is
destitute of learning, eating diverse kind of food, becomes seized with
the sense of mineness. [69] Digesting food for himself, he becomes ruined
through the sense of mineness. The eating of food that should not be
eaten, and the drinking of wine, ruin him. He destroys the food (he
takes), and having destroyed that food, he becomes destroyed himself. The
man of learning, however, being possessed of puissance, destroys his food
for reproducing it. The minutest transgression does not arise in him from
the food he takes. Whatever is thought of by the mind, whatever is
uttered by speech, whatever is heard by the ear, whatever is seen by the
eye, whatever is touched by the (sense of) touch, whatever is smelt by
the nose, constitute oblations of clarified butter which should all,
after restraining the senses with the mind numbering the sixth, be poured
into that fire of high merits which burns within the body, viz., the
Soul. [70] The sacrifice constituted by Yoga is going on as regards
myself. The spring whence that sacrifice proceeds is that which yields
the fire of knowledge. The upward life-wind Prana is the Stotra of that
sacrifice. The downward life-wind Apana is its Sastra. The renunciation
of everything is the excellent Dakshina of that sacrifice. Consciousness,
Mind, and Understanding--these becoming Brahma, are its Hotri, Adhwaryyu,
and Udgatri. The Prasastri, his Sastra, is truth. [71] Cessation of
separate existence (or Emancipation) is the Dakshina. In this connection,
people conversant with Narayana recite some Richs. Unto the divine
Narayana were animals offered in days of yore. [72] Then are sung some
Samanas. On that topic occurs an authority. O timid one, know that the
divine Narayana is the soul of all.'"



SECTION XXVI

"The Brahmana said, 'There is one Ruler. There is no second beside him.
He that is Ruler resides in the heart. I shall speak now of him. Impelled
by Him, I move as directed, like water along an inclined plane. There is
one Preceptor. There is no second beside him. He resides in the heart,
and of him I shall now speak. Be instructed by that preceptor; they who
are always endued with feelings of animosity are like snakes. There is
one kinsman. There is no second beside him. He resides in the heart of
him I shall now speak. Instructed by him, kinsmen become possessed of
kinsmen, and the seven Rishis, O son of Pritha, shine in the firmament.
There is one dispeller. There is no second beside him. He resides in the
heart. Of him I shall now speak. Having lived with that instructor under
the proper mode of living, Sakra attained to the sovereignty of all the
worlds. [73] There is one enemy. There is no second beside him. He resides
in the heart. Of him I shall now speak. Instructed by that preceptor all
snakes in the world are always endued with feelings of animosity. In this
connection is cited the ancient story of the instruction of the snakes,
the deities, and the Rishis by the Lord of all creatures. The deities and
the Rishis, the snakes, and the Asuras, seated around the Lord of all
creatures, asked him, saying,--Let that which is highly beneficial for us
be declared. Unto them that enquired about what is highly beneficial, the
holy one uttered only the word Om, which is Brahman in one syllable.
Hearing this, they ran away in various directions. Amongst them that thus
ran in all directions from desire of self-instruction, the disposition
first arose in snakes of biting. Of the Asuras, the disposition, born of
their nature for ostentations, pride arose. The deities betook themselves
to gifts, and the great Rishis to self-restraint. Having repaired to one
teacher, and having been instructed (refined) by one word, the snakes,
the deities, the Rishis, and the Danavas, all betook themselves to
diverse different dispositions. It is that one who hears himself when
speaking, and apprehends it duly. Once, again, is that heard from him
when he speaks. There is no second preceptor. [74] It is in obedience to
his counsels that action afterwards flows. The instructor, the
apprehender, the hearer, and the enemy, are pleased within the heart. By
acting sinfully in the world it is he that becomes a person of sinful
deeds. By acting auspiciously in the world, it is he who becomes a person
of auspicious deeds. It is he who becomes a person of unrestrained
conduct by becoming addicted to the pleasures of sense, impelled by
desire. It is he who becomes a Brahmacharin by always devoting himself to
the subjugation of his senses. It is he, again, that casts off vows and
actions and takes refuge on Brahman alone. By moving in the world,
identifying himself the while with Brahman, he becomes a Brahmacharin.
Brahman. is his fuel; Brahman is his fire; Brahman is his origin; Brahman
is his water; Brahman is his preceptor: he is rapt in Brahman.
Brahmacharyya is even so subtle, as understood by the wise. Having
understood it, they betook themselves to it, instructed by the
Kshetrajna!'" [75]



SECTION XXVII

"The Brahmana said, 'Having crossed that impassable fastness (the world)
which has purposes for its gadflies and mosquitoes, grief and joy for its
cold and heat, heedlessness for its blinding darkness, cupidity and
diseases for its reptiles, wealth for its one danger on the road, and
lust and wrath its robbers, I have entered the extensive forest of
(Brahman)'.

"The wife of the Brahmana said, 'Where is that foremost, O thou of great
wisdom? What are its trees? What its rivers? What its mountains and
hills? How far is that forest?'

"The Brahmana said, 'There exists nothing that is separate from it. There
is nothing more delightful than it. There is nothing that is unseparated
from it. There is nothing more afflicting than it. There is nothing
smaller than that. There is nothing vaster than that. There is nothing
minuter than that. There is no happiness that can resemble it. Regenerate
persons, entering into it, at once transcend both joy and sorrow. They
(then) never stand in fear of any creature, nor does any creature stand
in fear of them. In that forest are seven large trees, seven fruits, and
seven guests. There are seven hermitages, seven (forms of) Yoga
concentration, and seven (forms) of initiation. Even this a description
of that forest. [76] The trees which stand filling that forest, produce
excellent flowers and fruits of five colours. The trees which stand there
filling that forest, produce flowers and fruits that are of excellent
colours and that are, besides, of two kinds. The trees which stand there
filling that forest, produce flowers and fruits that are endued with
fragrance and that are, besides, of two colours. The trees which stand
there filling that forest, produce flowers and fruits that are possessed
of fragrance and that are, besides, of one colour. The two trees which
stand filling that forest, produce many flowers and fruits that are of
unmanifest colours. There is one fire here, possessed of a good mind.
That is connected with Brahmana. The five senses are the fuel here. The
seven forms of Emancipation flowing from them are the seven forms of
Initiation. The qualities are the fruits, and the guests eat those
fruits. There, in diverse places, the great Rishis accept hospitality.
When they, having been worshipped, become annihilated, then another
forest shines forth. In that forest, Intelligence is the tree;
Emancipation is the fruit; Tranquillity is the shade of which it is
possessed. It has knowledge for its resting house, contentment for its
water, and the Kshetrajna for its sun. Its end cannot be ascertained
upwards, downwards, or horizontally. Seven females always dwell there,
with faces downwards, possessed of effulgence, and endued with the cause
of generations. They take up all the different tastes from all creatures,
even as inconstancy sucks up truth. In that itself dwell, and from that
emerge, the seven Rishis who are crowned with ascetic success, with those
seven having Vasishtha for their foremost. Glory, effulgence, greatness,
enlightenment, victory, perfection, and energy, these seven always follow
this same like rays following the sun. Hills and mountains also exist
there, collected together; and rivers and streams bearing waters in their
course, waters that are born of Brahma. And there happens a confluence
also of streams in the secluded spot for sacrifice. Thence those that are
contented with their own souls proceed to the Grandsire. Those whose
wishes have been reduced, whose wishes have been directed to excellent
vows, and whose sins have been burnt off by penances, merging themselves
in their souls, succeed in attaining to Brahman. Tranquillity is praised
by those who are conversant with the forest of knowledge. Keeping that
forest in view, they take birth so as not to lose courage. Even such is
that sacred forest that is understood by Brahmanas, and understanding it,
they live (in accordance with the ordinance), directed by the
Kshetrajna.'"



SECTION XXVIII

"The Brahmana said, 'I do not smell scents. I do not perceive tastes. I
do not see colours. I do not touch. I do not likewise hear the diverse
sounds (that arise). Nor do I entertain purposes of any kind. It is
Nature that desires such objects as are liked; it is Nature that hates
such objects as are disliked. Desire and aversion spring from Nature,
after the manner of the upward and the downward life-winds when souls
have entered animate bodies. Separated from them are others; in them are
eternal dispositions; (these as also) the soul of all creatures, Yogins
would behold in the body. Dwelling in that, I am never attached to
anything through desire and wrath, and decrepitude and death. Not having
any desire for any object of desire, and not having any aversion for any
evil, there is no taint on my natures, as there is no taint of a drop of
water on (the leaves of) the lotus. Of this constant (principle) which
looks upon diverse natures, they are inconstant possessions. [77] Though
actions are performed, yet the assemblage of enjoyments does not attach
itself to them, even as the assemblage of rays of the sun does not attach
to the sky. In this connection is recited an ancient story of a discourse
between an Adhwaryu and a Yati. Do thou hear it, O glorious lady.
Beholding an animal sprinkled with water at a sacrificial ceremony, a
Yati said unto the Adhwaryu seated there these words in censure,--This is
destruction of life! unto him the Adhwaryu said in reply,--This goat will
not be destroyed. The animal (sacrificed) meets with great good, if the
Vedic declaration on this subject be true. That part of this animal which
is of earth will go to earth. That part of this one which is born of
water, will enter into water. His eye will enter the sun; his ear will
enter the different points of the horizon; his life-winds will enter the
sky. I who adhere to the scriptures incur no fault (by assisting at the
killing of this animal).'

"The Yati said, 'If thou beholdest such good to the goat in this
dissociation with (his) life-winds, then this sacrifice is for the goat.
What need hast thou for it? Let the brother, father, mother, and friend
(of this goat) give thee their approval in this. Taking him (to them) do
thou consult them. This goat is especially dependent. It behoveth thee to
see them who can give their consent in this. After hearing their consent;
the matter will become fit for consideration. The life-winds of this goat
have been made to return to their respective sources. Only the inanimate
body remains behind. This is what I think. Of those who wish to enjoy
felicity by means of the inanimate body (of an animal) which is
comparable with fuel, the fuel (of sacrifice) is after all the animal
himself. Abstention from cruelty is the foremost of all deities. Even
this is the teaching of the elders. We know this is the proposition,
viz.,--No slaughter (of living creatures).--If I say anything further,
(it will then appear that) diverse kinds of faulty actions are capable of
being done by thee. Always abstaining from cruelty to all creatures is
what meets with our approbation. We establish this from what is directly
perceptible. We do not rely on what is beyond direct perception.'

"The Adhwaryu said, 'Thou enjoyest the properties of smell which belong
to the earth. Thou drinkest the tastes which appertain to water. Thou
seest colours which belong to lighted bodies. Thou touchest the
properties which, have their origin in wind. Thou hearest the sounds
which have their origin in space (or ether). Thou thinkest thoughts with
the mind. All these entities, thou art of opinion, have life. Thou dost
not then abstain from taking life. Really, thou art engaged in slaughter.
There can be no movement without slaughter. Or, what dost thou think, O
regenerate one.'

"The Yati said, 'The Indestructible and the Destructible constitute the
double manifestation of the soul. Of these the Indestructible is existed.
The Destructible is said to be exceedingly non-existent. [78] The
life-wind, the tongue, the mind, the quality of goodness, along with the
quality of passion, are all existent. The Atman is above these forms and
hence is without duality and hope. As regards one that is freed from
these existent objects, that transcends all pairs of opposites, that does
not cherish any expectation, that is alike to all creatures, that is
liberated from the idea of meum, that has subjugated his self, and that
is released from all his surroundings,--for him no fear exists from any
source!' [79]

"The Adhwaryu said, 'O foremost of intelligent men, one should reside
with those that are good. Hearing thy opinion my understanding shines
with light. O illustrious one, I come to thee, believing thee to be a
god; and I say I have no fault, O regenerate one, by performing these
rites with the aid of Mantras!' [80]

"The Brahmana continued, 'With this conclusion, the Yati remained silent
after this. The Adhwaryu also proceeded with the great sacrifice, freed
from delusion. The Brahmanas understand Emancipation, which is
exceedingly subtle, to be of this kind and having understood it, they
live accordingly directed by the Kshetrajna, that beholder of all
topics.'"



SECTION XXIX

"The Brahmana said, 'In this connection is cited the ancient story, O
lady, of the discourse between Karttaviryya and the Ocean. There was a
king of the name of Karttaviryya-Arjuna who was endued with a thousand
arms. He conquered, with his bow, the Earth, extending to the shores of
the ocean. It has been heard by us that, once on a time, as he was
walking on the shores of the sea, proud of his might, he showered
hundreds of shafts on that vast receptacle of waters. The Ocean, bowing
down unto him, said, with joined hands,--Do not, O hero, shoot thy shafts
(at me)! Say, what shall I do to thee. With these mighty arrows shot by
thee, those creatures which have taken shelter in me are being killed, O
tiger among kings. Do thou, O lord, grant them security.'

"Arjuna said, 'If any wielder of the bow exists that is equal to me in
battle, and that would stand against me in the field, do thou name him to
me!'

"The Ocean said, If thou hast heard, O king, of the great Rishi
Jamadagni, his son is competent to duly receive thee as a guest.--Then
that king proceeded, filled with great wrath. Arrived at that retreat, he
found Rama himself. With his kinsmen he began to do many acts that were
hostile to Rama, and caused much trouble to that high-souled hero. Then
the energy, which was immeasurable of Rama blazed forth, burning the
troops of the foe, O lotus-eyed one. Taking up his battle-axe, Rama
suddenly put forth his power, and hacked that thousand-armed hero, like a
tree of many branches. Beholding him slain and prostrated on the earth,
all his kinsmen, uniting together, and taking up their darts, rushed at
Rama, who was then seated, from all sides. Rama also, taking up his bow
and quickly ascending on his car, shot showers of arrows and chastised
the army of the king. Then, some of the Kshatriyas, afflicted with the
terror of Jamadagni's son, entered mountain-fastnesses, like deer
afflicted by the lion. Of them that were unable, through fear of Rama, to
discharge the duties ordained for their order, the progeny became
Vrishalas owing to their inability to find Brahmanas. [81] In this way
Dravidas and Abhiras and Pundras, together with the Savaras, became
Vrishalas through those men who had Kshatriya duties assigned to them (in
consequence of their birth), falling away (from those duties). Then the
Kshatriyas that were begotten by the Brahmanas upon Kshatriya women that
had lost their heroic children, were repeatedly destroyed by Jamadagni's
son. The slaughter proceeded one and twenty times. At its conclusion a
bodiless voice, sweet and proceeding from heaven, and which was heard by
all people, spoke to Rama, 'O Rama, O Rama, desist! What met it dost thou
see, O son, in thus destroying repeatedly these inferior Kshatriyas?' [82]
In this way, O blessed dame, his grandsires, headed by Richika, addressed
that high-souled one, saying. 'Do thou desist.' Rama, however, unable to
forgive the slaughter of his sire, replied unto those Rishis saying, 'It
behoves you not to forbid me.' The Pitris then said, 'O foremost of all
victorious men, it behoves thee not to slay these inferior Kshatriyas. It
is not proper that thyself, being a Brahmana, should slay these kings.'"



SECTION XXX

"The Pitris said, 'In this connection is cited this old history. Having
heard it, thou shouldst act according to it, O foremost of all regenerate
persons. There was a royal sage of the name Alarka endued with the
austerest of penances. He was conversant with all duties, truthful in
speech, of high soul, and exceedingly firm in his vows. Having, with his
bow, conquered the whole Earth extending to the seas, and thereby
achieved an exceedingly difficult feat, he set his mind on that which is
subtle. While sitting at the root of a tree, his thoughts, O thou of
great intelligence, abandoning all those great feats, turned towards that
which is subtle.'

"Alarka said, 'My mind has become strong. Having conquered the mind,
one's conquest becomes permanent. Though surrounded by foes, I shall
(henceforth) shoot my arrows at other objects. Since in consequence of
its unsteadiness, it sets all mortals to accomplish acts, I shall shoot
very sharp-pointed shafts at the mind.'

"The mind said, 'These arrows, O Alarka, will never pierce me through.
They will pierce only thy own vital parts, Thy vital parts being pierced,
thou shalt die. Do thou look out for other arrows with which to destroy
me.' Hearing these words and reflecting upon them, he said as follows.

"Alarka said, 'Smelling very many perfumes, the nose hankers after them
only. Hence I shall shoot whetted arrows at the nose.'

"The nose said, 'These arrows will never cross through me, O Alarka. They
will pierce only thy own vital parts, and thy vital parts being pierced,
thou shalt die. Do thou look for other arrows with which to destroy me.'

Hearing these words and reflecting upon them, he said as follows.

"Alarka said, This one (viz., the tongue), enjoying savoury tastes,
hankers after them only. Hence I shall shoot whetted shafts at the
tongue.'

"The tongue said, 'These arrows, O Alarka, will not cross through me.
They will only pierce thy own vital parts and thy vital parts being
pierced, thou shalt die. Do thou look for other arrows with which to
destroy me.' Hearing these words and reflecting upon them, he said as
follows.

"Alarka said, 'The skin, touching diverse objects of touch, hankers after
them only. Hence, I shall tear off the skin with diverse arrows equipt
with the feathers of the Kanka.'

"The skin said, 'These arrows will not, O Alarka, cross through me. They
will pierce thy own vital parts only, and thy vital parts being pierced,
thou shalt die. Do thou look for other arrows with which to destroy me.'
Hearing these words and reflecting on them, he said as follows.

"Alarka said, 'Hearing diverse sounds, (the ear) hankers after them only.
Hence, I shall shoot whetted shafts at the ear.'

"The ear said, 'These arrows will not, O Alarka, cross through me. They
will pierce thy own vital parts only, and thy vital parts being pierced,
thou shalt die. Do thou then look for other arrows with which to destroy
me.' Hearing these words and reflecting upon them, he said as follows.

"Alarka said, 'Seeing many colours, the eye hankers after them only.
Hence, I shall destroy the eye with sharp-pointed arrows.'

"The eye said. 'These arrows will not, O Alarka, cross through me at all.
They will pierce thy own vital parts only, and thy vital parts being
pierced, thou shalt die. Do thou then look for other arrows with which to
destroy me!' Hearing these words and reflecting upon them, he said as
follows.

"Alarka said, 'This (viz., the understanding) forms many determinations
with the aid of ratiocination. Hence, I shall shoot whetted arrows at the
understanding.'

"The understanding said, 'These arrows will not, O Alarka, cross through
me at all. They will pierce thy vital parts only, and thy vital parts
being pierced, thou shalt die. Do thou then look for other arrows with
which to destroy me!'

"The Brahmana continued, 'Then Alarka, employing himself, even there, on
penances difficult to perform and exceedingly austere, failed to obtain,
by the high power (of his penances) arrows for casting at these seven.
Endued with puissance, he then, with mind well concentrated, began to
reflect. Then O best of regenerate ones, Alarka, that foremost of
intelligent men, having reflected for a long time, failed to obtain
anything better than Yoga. Setting his mind on one object, he remained
perfectly still, engaged in Yoga. [83] Endued with energy, he quickly slew
all the senses with one arrow, having entered by Yoga into his soul and
thereby attained to the highest success. Filled with wonder, that royal
sage then sang this verse: Alas, it is a pity that we should have
accomplished all acts that are external! Alas, that we should have,
endued with the thirst for enjoyment, courted (the pleasures of)
sovereignty before now! I have learnt this afterwards. There is no
happiness that is higher than Yoga.--Do thou know this, O Rama. Cease to
slay the Kshatriyas. Do thou practise the austerest of penances. Thou
wilt then attain to what is good.--Thus addressed by his grandsires,
Jamadagni's son practised the austerest penances, and having practised
them, that highly blessed one attained to that success which is difficult
to reach.'"



SECTION XXXI

"The Brahmana said, 'There are three foes in the world. They are said to
be ninefold, agreeably to their qualities. Exultation, satisfaction, and
joy,--these three qualities appertain to Goodness. [84] Cupidity, wrath,
and hatred, these three qualities are said to appertain to Passion.
Lassitude, procrastination, and delusion, these three qualities appertain
to darkness. Cutting these with showers of arrows, the man of
intelligence, free from procrastination, possessed of a tranquil soul,
and with his senses under subjection, ventures to vanquish others. [85] In
this connection, persons conversant with (the occurrence of) ancient
cycles recite some verses which were sung in days of old by king
Amvarisha who had acquired a tranquil soul. When diverse kinds of faults
were in the ascendant and when the righteous were afflicted, Amvarisha of
great fame put forth his strength for assuming sovereignty. [86] Subduing
his own faults and worshipping the righteous, he attained to great
success and sang these verses.--I have subdued many faults. I have killed
all foes. But there is one, the greatest, vice which deserves to be
destroyed but which has not been destroyed by me! Urged by that fault,
this Jiva fails to attain to freedom from desire. Afflicted by desire,
one runs into ditches without knowing it. Urged by that fault, one
indulges in acts that are forbidden. Do thou cut off, cut off, that
cupidity with sharp-edged swords. From cupidity arise desires. From
desire flows anxiety. The man who yields to desire acquires many
qualities that appertain to passion. When these have been acquired, he
gets many qualities that appertain to Darkness. In consequence of those
qualities, he repeatedly takes birth, with the bonds of body united, and
is impelled to action. Upon the expiration of life, with body becoming
dismembered and scattered, he once meets with death which is due to birth
itself. [87] Hence, duly understanding this, and subduing cupidity by
intelligence, one should desire for sovereignty in one's soul. This is
(true) sovereignty. There is no other sovereignty here. The soul,
properly understood, is the king. Even these were the verses sung by king
Ambarisha of great celebrity, on the subject of sovereignty which he kept
before him,--that king who had cut off the one foremost fault viz.,
cupidity.'"



SECTION XXXII

"The Brahmana said, 'In this connection is cited the old narrative, O
lady, of the discourse between a Brahmana and (king) Janaka. King Janaka
(on a certain occasion), desirous of punishing him, said unto a Brahmana
who had become guilty of some offence, 'Thou shalt not dwell within my
dominions.' Thus addressed, the Brahmana replied unto that best of kings,
saying, 'Tell me, O king, what the limits are of the territories subject
to thee. I desire, O lord, to dwell within the dominions of another king.
Verily, I wish to obey thy behest, O lord of Earth, agreeably to the
scriptures.--Thus addressed by that celebrated Brahmana, the king,
hearing repeated and hot sighs, said not a word in reply. Like the planet
Rahu overwhelming the Sun, a cloudedness of understanding suddenly
overwhelmed that king of immeasurable energy as he sat plunged in
thought. When that cloudedness of understanding passed away and the king
became comforted, he spoke after a short while these words unto that
Brahmana.'

"Janaka said, 'Although a (large) inhabited tract is subject to me within
this ancestral kingdom of mine, yet I fail to find my dominion, searching
through the whole Earth. When I failed to find it on the Earth, I then
searched Mithila (for it). When I failed to find it in Mithila, I then
searched for it among my own children. When I failed to find it even
there, a cloudedness of understanding came over me. After that
cloudedness of understanding passed away, intelligence came back to me.
Then I thought that I have no dominion, or that everything is my
dominion. Even this body is not mine, or the whole Earth is mine. At the
same time, O best of regenerate persons, I think that that is as much
mine as it is of others. Do thou, therefore, dwell (here) as long as thy
choice leads thee, and do thou enjoy as long as thou pleasest.'

"The Brahmana said, 'When there is a large inhabited tract in thy
ancestral kingdom, tell me, depending upon what understanding, has the
idea of meum been got rid of by thee. What also is that understanding
depending upon which thou hast come to the conclusion that everything
constitutes thy dominion? What, indeed, is the notion through which thou
hast no dominion, or everything is thy dominion?'

"Janaka said, 'All conditions here, in all affairs, have been understood
by me to be terminable. Hence, I could not find that which should be
called mine. [88] (Considering) whose is this, I thought of the Vedic text
about anybody's property, I could not, therefore, find, by my
understanding, what should be (called) mine. [89] Depending upon this
notion, I got rid of idea of mineness. Hear now what that notion is
depending upon which I came to the conclusion that I have dominion
everywhere. I do not desire for my own self those smells that are even in
my nose. Therefore, the earth, subjugated by me, is always subject to
me. [90] I do not desire for my own self those tastes that exist in
contact with even my tongue. Therefore, water, subjugated by me, is
always subject to me. I do not desire for my own self the colour or light
that appertains to my eye. Therefore, light subjugated by me, is always
subject to me. I do not desire for my own self those sensations of touch
which are in contact with even my skin. Therefore, the wind, subjugated
by me, is always subject to me. I do not desire for my own self those
sounds which are in contact with even my ear. Therefore sounds,
subjugated by me, are always subject to me. I do not desire for my own
self the mind that is always in my mind. Therefore the mind, subjugated
by me, is subject to me. All these acts of mine are for the sake of the
deities, the Pitris, the Bhutas, together with guests. [91]--The Brahmana
then, smiling, once more said unto Janaka,--Know that I am Dharma, who
have come here today for examining thee. Thou art verily the one person
for setting this wheel in motion, this wheel that has the quality of
Goodness for its circumference, Brahmin for its nave, and the
understanding for its spokes, and which never turns back!'" [92]



SECTION XXXIII

"The Brahmana said, 'I do not, O timid one, move in this world in that
manner which thou, according to thy own understanding, censurest. I am a
Brahmana possessed of Vedic knowledge, I am emancipated. I am a forest
recluse. I am an observer of the duties of a house-holder. I observe
vows. I am not what thou seest me in good and bad acts. By me is pervaded
everything that exists in this universe. Whatever creatures exist in the
world, mobile or immobile, know that I am the destroyer of them all, even
as fire is (the destroyer) of all kinds of wood. Of sovereignty over the
whole Earth or over Heaven (on the one hand), or this knowledge (of my
identity with the universe), this knowledge is my wealth. [93] This is the
one path for Brahmanas, by which they who understand it proceed to
house-holds, or abodes in the forest, or residence with preceptors, or
among mendicants. [94] With numerous unconfused symbols, only one
knowledge is worshipped. Those who, whatever the symbols and modes of
life to which they adhere, have acquired an understanding having
tranquillity for its essence, attain to that one entity even as numerous
rivers all meeting the Ocean. [95] The path is traversable with the aid of
the understanding and not of this body. Actions have both beginning and
end, and the body has actions for its bonds. [96] Hence, O blessed lady,
thou needst have no apprehension in respect of the world hereafter. With
thy heart intent upon the real entity, it is my soul into which thou wilt
come.'"



SECTION XXXIV

"The Brahmana's wife said, 'This is incapable of being understood by a
person of little intelligence as also by one whose soul has not been
cleansed. My intelligence is very little, and contracted, and confused.
Do thou tell me the means by which the knowledge (of which thou speakest)
may be acquired. I wish to learn from thee the source from which this
knowledge flows.'

"The Brahmana said, 'Know that intelligence devoted to Brahman, is the
lower Arani; the preceptor is the upper Arani; penances and conversance
wit tithe scriptures are to cause the attrition. From this is produced
the fire of knowledge.'

"The Brahmana's wife said, 'As regards this symbol of Brahman, which is
designated Kshetrajna, where, indeed, occurs a description of it by which
it is capable of being seized?'

"The Brahmana said, 'He is without symbols, and without qualities.
Nothing exists that may be regarded as his cause. I shall, however, tell
thee the means by which he can be seized or not. A good means may be
found; viz., perception of hearing, etc. as flowers are perceived by
bees. That means consists of an understanding cleansed by action. Those
whose understandings have not been so cleansed, regard that entity,
through their own ignorance, as invested with the properties of knowledge
and others. [97] It is not laid down that this should be done, of that
this should not be done, in the rules for achieving Emancipation,--those,
that is, in which a knowledge of the soul arises only in him who sees and
hears. [98] One should comprehend as many parts, unmanifest and manifest
by hundreds and thousands, as one is capable of comprehending here.
Indeed, one should comprehend diverse objects of diverse import, and all
objects of direct perception. Then will come, from practice (of
contemplation and self-restraint, etc.), that above which nothing
exists.' [99]

"The holy one continued, 'Then the mind of that Brahmana's wife, upon the
destruction of the Kshetrajna, became that which is beyond Kshetrajna, in
consequence of the knowledge of Kshetra.' [100]

"Arjuna said, 'Where, indeed, is that Brahmana's wife, O Krishna, and
where is that foremost of Brahmanas, by both of whom was such success
attained. Do thou, tell me about them, O thou of unfading glory.'

"The blessed and holy one said, 'Know that my mind is the Brahmana, and
that my understanding is the Brahmana's wife. He who has been spoken of
as Kshetrajna is I myself, O Dhananjaya!"'



SECTION XXXV

"Arjuna said, 'It behoveth thee to expound Brahma to me,--that which is
the highest object of knowledge. Through thy favour, my mind is delighted
with these subtle disquisitions.'

"Vasudeva said,--'In this connection is recited the old history of the
discourse between a preceptor and his disciple on the subject of Brahman.
Once on a time, O scorcher of foes, an intelligent disciple questioned a
certain Brahmana of rigid vows who was his preceptor, as he was seated
(at his ease), saying,--What, indeed, is the highest good? Desirous of
attaining to that which constitutes the highest good, I throw myself at
thy feet, O holy one. O learned Brahmana, I solicit thee, bending my
head, to explain to me what I ask.--Unto that disciple, O son of Pritha,
who said so, the preceptor said,--O regenerate one, I shall explain to
thee everything about which thou mayst have any doubts.--Thus addressed,
O foremost one of Kuru's race, by his preceptor, that disciple who was
exceedingly devoted to his preceptor, spoke as follows, with joined
hands. Do thou hear what he said, O thou of great intelligence.'

"The Disciple said, 'Where am I? Whence art thou? Explain that which is
the highest truth. From what source have sprung all creatures mobile and
immobile? By what do creatures live? What is the limit of their life?
What is truth? What is penance, O learned Brahmana? What are called
attributes by the good? What paths are to be called auspicious? What is
happiness? What is sin? O holy one, O thou of excellent vows, it behoves
thee to answer these questions of mine, O learned Rishi, correctly,
truly, and accurately. Who else is there in this world than thee that is
capable of answering these questions? Do thou answer them, O foremost of
all persons conversant with duties. My curiosity is great. Thou art
celebrated in all the worlds as one well skilled in the duties relating
to Emancipation. There is none else than thou that is competent to remove
all kinds of doubts. Afraid of worldly life, we have become desirous of
achieving Emancipation.'

"Vasudeva said, 'Unto that disciple who had humbly sought his instruction
and put the questions duly, who was devoted to his preceptor and
possessed of tranquillity, and who always behaved in a manner that was
agreeable (to his instructor), who lived so constantly by the side of his
instructor as to have almost become his shadow, who was self-restrained,
and who had the life of a Yati and Brahmacharin, O son of Pritha, that
preceptor possessed of intelligence and observant of vows, duly explained
all the questions, O foremost one of Kuru's race, O chastiser of all
foes.'

"The preceptor said, 'All this was declared (In days of old) by Brahma
himself (the Grandsire of all the worlds). Applauded and practised by the
foremost of Rishis, and depending on a knowledge of the Vedas, it
involves a consideration of what constitutes the real entity. We regard
knowledge to be the highest object, and renunciation as the best penance.
He who, with certainty, knows the true object of knowledge which is
incapable of being modified by circumstances, viz., the soul abiding in
all creatures, succeeds in going whithersoever he wishes and comes to be
regarded as the highest. That learned man who beholds the residence of
all things in one place and their severance as well, and who sees unity
in diversity, succeeds in freeing himself from misery. He who does not
covet anything and does not cherish the idea of mineness with regard to
anything, comes to be regarded, although residing in this world, as
identifiable with Brahman, He who is conversant with the truth about the
qualities of Pradhana (or Nature), acquainted with the creation of all
existent objects, divested of the idea of mineness, and without pride,
succeeds, without doubt, in emancipating himself. Understanding properly
that great tree which has the unmanifest for its seed sprout, and the
understanding for its trunk, and high consciousness of self for its
branches, and the senses for the cells whence its twigs issue, and the
(five) great elements for its flower-buds, and the gross elements for its
smaller boughs, which is always endued with leaves, which always puts
forth flowers, and upon which all existent objects depend, whose seed is
Brahman, and which is eternal,--and cutting all topics with the sharp
sword of knowledge, one attains to immortality and casts off birth and
death. The conclusions with regard to the past, present, and future, etc,
and religion, pleasure and wealth, which are all well known to conclaves
of Siddhas, which appertain to remote cycles, and which are, indeed,
eternal, I shall declare to thee, O thou of great wisdom. These
constitute what is called Good. Men of wisdom, understanding them in this
world, attain to success. In days of old, the Rishis Vrihaspati and
Bharadwaja, and Gautama and Bhargava, and Vasishtha and Kasyapa, and
Viswamitra, and Atri, assembled together for the purpose of asking one
another. They thus assembled together after having travelled over all
paths and after they had got tired with the acts each of them had done.
Those regenerate persons, placing the sage son of Angiras at their head,
proceeded to the region of the Grandsire. There they beheld Brahma
perfectly cleansed of all sin. Bowing their heads unto that high-souled
one who was seated at his ease, the great Rishis, endued with humility,
asked him this grave question regarding the highest good. How should a
good man act? How would one be released from sin? What paths are
auspicious for us? What is truth, and what is sin? By what action are the
two paths, northern and southern, obtained? What is destruction? What is
Emancipation? What is birth and what is death of all existent objects? I
shall tell thee, O disciple, what the Grandsire, thus addressed, said
unto them, conformably to the scriptures. Do thou listen.'

"Brahma said, 'It is from Truth that all creatures, mobile and immobile,
have been born. They live by penance (of action). Understand this, O ye
of excellent vows. In consequence of their own actions they live,
transcending: their own origin. [101] For Truth, when united with
qualities, becomes always possessed of five indications. Brahman is
Truth. Penance is truth. Prajapati is truth. It is from Truth that all
creatures have sprung. Truth is the universe of being. It is for this
that Brahmanas who are always devoted to Yoga, who have transcended wrath
and sorrow, and who always regard Religion as the causeway (along which
every one must pass for avoiding the morass below), take refuge in Truth.
I shall now speak of those Brahmanas who are restrained by one another
and possessed of knowledge, of the orders, and of those who belong to the
four modes of life. The wise say that Religion or duty is one, (though)
having four quarters. Ye regenerate ones, I shall speak to ye now of that
path which is auspicious and productive of good. That path has constantly
been trod over by men possessed of wisdom in order to achieve an identity
with Brahman. I shall speak now of that path which is the highest and
which is exceedingly difficult of being understood. Do you understand, in
all its details, ye highly blessed ones, what is the highest seat. The
first step has been said to be the mode of life that appertains to
Brahmacharins. The second step is domesticity. After this is the
residence in the woods. After that it should be known is the highest
step, viz., that relating to Adhyatma. [102] Light, ether (or space), sun,
wind, Indra, and Prajapati,--one sees these as long as one does not
attain to Adhyatma. I shall declare the means (by which that Adhyatma may
be attained). Do ye first understand them. The forest mode of life that
is followed by ascetics residing in the woods and subsisting upon fruits
and roots and air is laid down for the three regenerate classes. The
domestic mode of life is ordained for all the orders. They that are
possessed of wisdom say that Religion or duty has Faith for its (chief)
indication. Thus have I declared to you the paths leading to the deities.
They are adopted by those that are good and wise by their acts. Those
paths are the causeways of piety. That person of rigid vows who adopts
any one of these modes separately, always succeeds in time to understand
the production and destruction of all creatures. I shall now declare,
accurately and with reasons, the elements which reside in parts in all
objects. The great soul, the unmanifest, egoism (consciousness of
identity), the ten and one organs (of knowledge and action), the five
great elements, the specific characteristics of the five elements,--these
constitute the eternal creation. The number of elements has been said to
be four and twenty, and one (more). That person of wisdom who understands
the production and destruction of all these elements, that man among all
creatures, never meets with delusion. He who understands the elements
accurately, all the qualities, all the deities, succeeds in cleansing
himself of all sin. Freed from all bonds, such a man succeeds in enjoying
all regions of spotless purity.'" [103]



SECTION XXXVI

"Brahma said, 'That which is unmanifest, which is indistinct,
all-pervading, everlasting, immutable, should be known to become the city
(or mansion) of nine portals, possessed of three qualities, and
consisting of five ingredients. Encompassed by eleven including Mind
which distinguishes (objects), and having Understanding for the ruler,
this is an aggregate of eleven. [104] The three ducts that are in it
support it constantly. These are the three Nadis. They run continually,
and have the three qualities for their essence: Darkness, Passion, and
Goodness. These are called the (three) qualities. These are coupled with
one another. They exist, depending on one another. They take refuge in
one another, and follow one another. They are also joined with one
another. The five (principal) elements are characterised by (these) three
qualities. Goodness is the match of Darkness. Of Goodness the match is
Passion. Goodness is also the match of Passion, and of Goodness the match
is Darkness. There where Darkness is restrained, Passion is seen to flow.
There where Passion is restrained, Goodness is seen to flow. Darkness
should be known to have the night (or obscurity) for its essence. It has
three characteristics, and is (otherwise) called Delusion. It has
unrighteousness (or sin) also for its indication, and it is always
present in all sinful acts. This is the nature of Darkness and it appears
also as confined with others. Passion is said to have activity for its
essence. It is the cause of successive acts. When it prevails, its
indication, among all beings, is production. Splendour, lightness, and
faith,--these are the form, that is light, of Goodness among all
creatures, as regarded by all good men. The true nature of their
characteristics will now be declared by me, with reasons. These shall be
stated in aggregation and separation. Do ye understand them. Complete
delusion, ignorance; illiberality, indecision in respect of action,
sleep, haughtiness, fear, cupidity, grief, censure of good acts, loss of
memory,--unripeness of judgment, absence of faith, violation of all rules
of conduct, want of discrimination, blindness, vileness of behaviour,
boastful assertions of performance when there has been no performance,
presumption of knowledge in ignorance, unfriendliness (or hostility),
evilness of disposition, absence of faith, stupid reasoning, crookedness,
incapacity for association, sinful action, senselessness, stolidity,
lassitude, absence of self-control, degradation,--all these qualities are
known as belonging to Darkness. Whatever other states of mind, connected
with delusion, exist in the world, all appertain to Darkness. Frequent
ill-speaking of other people, censuring the deities and the Brahmanas,
illiberality, vanity, delusion, wrath, unforgiveness, hostility towards
all creatures, are regarded as the characteristics of Darkness. Whatever
undertakings exist that are unmeritorious (in consequence of their being
vain or useless), what gifts there are that are unmeritorious (in
consequence of the unworthiness of the donees, the unreasonableness of
the time, the impropriety of the object, etc.), vain eating,--these also
appertain to Darkness. Indulgence in calumny, unforgiveness, animosity,
vanity, and absence of faith are also said to be characteristics of
Darkness. Whatever men there are in this world who are characterised by
these and other faults of a similar kind, and who break through the
restraints (provided by the scriptures), are all regarded as belonging to
the quality of Darkness. I shall now declare the wombs where these men,
who are always of sinful deeds, have to take their birth. Ordained to go
to hell, they sink in the order of being. Indeed, they sink into the hell
of (birth in) the brute creation. They become immobile entities, or
animals, or beasts of burden; or carnivorous creatures, or snakes, or
worms, insects, and birds; or creatures, of the oviparous order, or
quadrupeds of diverse species; or lunatics, or deaf or dumb human beings,
or men that are afflicted by dreadful maladies and regarded as unclean.
These men of evil conduct, always exhibiting the indications of their
acts, sink in Darkness. Their course (of migrations) is always downwards.
Appertaining to the quality of Darkness, they sink in Darkness. I shall,
after this, declare what the means are of their improvement and ascent;
indeed, by what means they succeed in attaining to the regions that exist
for men of pious deeds. Those men who take birth in orders other than
humanity, by growing up in view of the religious ceremonies of Brahmanas
devoted to the duties of their own order and desirous of doing good to
all creatures, succeed, through the aid of such purificatory rites, in
ascending upwards. Indeed, struggling (to improve themselves), they at
last attain to the same regions with these pious Brahmanas. Verily, they
go to Heaven. Even this is the Vedic audition. [105] Born in orders other
than humanity and growing old in their respective acts, even thus they
become human beings that are, of course, ordained to return. Coming to
sinful births and becoming Chandalas or human beings that are deaf or
that lisp indistinctly, they attain to higher and higher castes, one
after another in proper turn, transcending the Sudra order, and other
(consequences of) qualities that appertain to Darkness and that abide in
it in course of migrations in this world. [106] Attachment to objects of
desire is regarded as great delusion. Here Rishis and Munis and deities
become deluded, desirous of pleasure. Darkness, delusion, the great
delusion, the great obscurity called wrath, and death, that blinding
obscurity, (these are the five great afflictions). As regards wrath, that
is the great obscurity (and not aversion or hatred as is sometimes
included in the list). With respect then to its colour (nature), its
characteristics, and its source, I have, ye learned Brahmanas, declared
to you, accurately and in due order, everything about (the quality of)
Darkness. Who is there that truly understands it? Who is there that truly
sees it? That, indeed, is the characteristic of Darkness, viz., the
beholding of reality in what is not real. The qualities of Darkness have
been declared to you in various ways. Duly has Darkness, in its higher
and lower forms, been described to you. That man who always bears in mind
the qualities mentioned here, will surely succeed in becoming freed from
all characteristics that appertain to Darkness.'"



SECTION XXXVII

"Brahman said, 'Ye best of beings, I shall now declare to you accurately
what (the quality of) Passion is. Ye highly blessed ones, do you
understand what those qualities are that appertain to Passion, Injuring
(others), beauty, toil, pleasure and pain, cold and heat, lordship (or
power), war, peace, arguments, dissatisfaction, endurance, [107] might,
valour, pride, wrath, exertion, quarrel (or collision), jealousy, desire,
malice, battle, the sense of meum or mineness, protection (of others),
slaughter, bonds, and affliction, buying and selling, lopping off,
cutting, piercing and cutting off the coat of mail that another has
worn, [108] fierceness, cruelty, villifying, pointing out the faults of
others, thoughts entirely devoted to worldly affairs, anxiety, animosity,
reviling of others, false speech, false or vain gifts, hesitancy and
doubt, boastfulness of speech, dispraise and praise, laudation, prowess,
defiance, attendance (as on the sick and the weak), obedience (to the
commands of preceptors and parents), service or ministrations, harbouring
of thirst or desire, cleverness or dexterity of conduct, policy
heedlessness, contumely, possessions, and diverse decorations that
prevail in the world among men, women, animals, inanimate things, houses,
grief, incredulousness, vows and regulations, actions with expectation
(of good result), diverse acts of public charity, the rites in respect of
Swaha salutations, rites of Swadha and Vashat, officiating at the
sacrifices of others, imparting of instruction, performance of
sacrifices, study, making of gifts, acceptance of gifts, rites of
expiation, auspicious acts, the wish to have this and that, affection
generated by the merits of the object for which or whom it is felt,
treachery, deception, disrespect and respect, theft, killing, desire of
concealment, vexation, wakefulness, ostentation, haughtiness, attachment,
devotion, contentment, exultation, gambling, indulgence in scandal, all
relations arising out of women, attachment to dancing, instrumental music
and songs--all these qualities, ye learned Brahmanas, have been said to
belong to Passion. Those men on Earth who meditate on the past, present,
and the future, who are devoted to the aggregate of three, viz.,
Religion, Wealth, and Pleasure, who acting from impulse of desire, exult
on attaining to affluence in respect of every desire, are said to be
enveloped by Passion. These men have downward courses. Repeatedly reborn
in this world, they give themselves up to pleasure. They covet what
belongs to this world as also all those fruit, that belong to the world
hereafter. They make gifts, accept gifts, offer oblations to the Pitris,
and pour libations on the sacrificial fire. The qualities of Passion have
(thus) been declared to you in their variety. The course of conduct also
to which it leads has been properly described to you. The man who always
understands these qualities, succeeds in always freeing himself from all
of them which appertain to Passion.'"



SECTION XXXVIII

"Brahmana said, 'I shall, after this discourse to you on that excellent
quality which is the third (in the order of our enumeration). It is
beneficial to all creatures in the world, and unblamable, and constitutes
the conduct of those that are good. Joy, satisfaction, nobility,
enlightenment, and happiness, absence of stinginess (or liberality),
absence of fear, contentment, disposition for faith, forgiveness,
courage, abstention from injuring any creature, equability, truth,
straightforwardness, absence of wrath, absence of malice, purity,
cleverness, prowess, (these appertain to the quality of Goodness). He who
is devoted to the duty of Yoga, regarding knowledge to be vain, conduct
to be vain, service to be vain, and mode of life to be vain, attains to
what is highest in the world hereafter. Freedom from the idea of meum,
freedom from egoism, freedom from expectations, looking on all with an
equal eye, and freedom from desire,--these constitute the eternal
religion of the good. Confidence, modesty, forgiveness, renunciation,
purity, absence of laziness, absence of cruelty, absence of delusion,
compassion to all creatures, absence of the disposition to calumniate,
exultation, satisfaction, rapture, humility, good behaviour, purity in
all acts having for their object the attainment of tranquillity,
righteous understanding, emancipation (from attachments), indifference,
Brahmacharyya, complete renunciation, freedom from the idea of meum,
freedom from expectations, unbroken observance of righteousness, belief
that gifts are vain, sacrifices are vain, study is vain, vows are vain,
acceptance of gifts is vain, observance of duties is vain, and penances
are vain--those Brahmanas in this world, whose conduct is marked by these
virtues, who adhere to righteousness, who abide in the Vedas, are said to
be wise and possessed of correctness of vision. Casting off all sins and
freed from grief, those men possessed of wisdom attain to Heaven and
create diverse bodies (for themselves). Attaining the power of governing
everything, self-restraint, minuteness, these high-souled ones make by
operations of their own mind, like the gods themselves dwelling in
Heaven. Such men are said to have their courses directed upwards. They
are veritable gods capable of modifying all things. Attaining to Heaven,
they modify all things by their very nature. They get whatever objects
they desire and enjoy them. [109] Thus have I, ye foremost of regenerate
ones, described to you what that conduct is which appertains to the
quality of goodness. Understanding these duly, one acquires whatever
objects one desires. The qualities that appertain to goodness have been
declared particularly. The conduct which those qualities constitute has
also been properly set forth. That man who always understands these
qualities, succeeds in enjoying the qualities without being attached to
them.'"



SECTION XXXIX

"Brahmana said, 'The qualities are incapable of being declared as
completely separate from one another. Passion and Goodness and Darkness
are seen existing in a state of union. They are attached to one another.
They depend on one another. They have one another for their refuge. They
likewise follow one another. As long as goodness exists, so long does
Passion exist. There is no doubt in this. As long as Darkness and
Goodness exist, so long does Passion exist. They make their journey
together, in union, and moving collectively. They, verily, move in body,
when they act with cause or without cause. Of all these which act with
one another, however, much they may differ in their development, the
manner in which their increase and diminution take place will now be
declared. There where Darkness exists in an increased measure, in the
lower creatures (for example), Passion exists in a smaller measure and
Goodness in a measure that is still less. There where Passion exists in a
copious measure, in creatures of middle course, Darkness exists in a
smaller measure and Goodness in a measure that is still less. There where
Goodness exists in a copious measure, in creatures of upward courses,
Darkness should be known to exist in a small measure and Passion in a
measure that is still less. Goodness is the spring that causes the
modifications of the senses. It is the great enlightener. No duty has
been laid down that is higher than Goodness. They who abide in Goodness
proceed upwards. They who abide in Passion remain in the middle. They who
abide in Darkness, being characterised by qualities that are low, sink
downwards. Darkness occurs in the Sudra; Passion in the Kshatriya; and
Goodness, which is the highest, in the Brahmana. The three qualities
exist even thus in the three orders. Even from a distance, the three
qualities of darkness and Goodness and Passion, are seen to exist in a
state of union and more collectively. They are never seen in a state of
separation. [110] Beholding the sun rising, men of evil deeds become
inspired with fear. Travellers on their way become afflicted with heat,
and suffer distress. The Sun is Goodness developed, men of evil deeds
represent Darkness; the heat which travellers on their way feel is said
to be a quality of Passion. The sun representing light is Goodness; the
heat is the quality of Passion; the shading (or eclipse) of the sun on
Parvana days should be known to represent Darkness. Even thus, the three
qualities exist in all luminous bodies. They act by turns in diverse
places in diverse ways. Among immobile objects, the quality of Darkness
exists in a very large measure. The qualities appertaining to Passion are
those properties of theirs which undergo constant changes. Their
oleaginous attributes appertain to Goodness. [111] The Day should be
understood as threefold. The Night has been ordained to be threefold. So
also are fortnight, months, years, seasons, and conjunctions. [112] The
gifts that are wide are threefold. Threefold is sacrifice that flows.
Threefold are the worlds; threefold the deities; threefold is knowledge;
and threefold the path or end. The past, the Present. and the Future;
Religion, Wealth. and Pleasure. Prana, Apana, and Udana; these also are
fraught with the three qualities. Whatever object exists in this world,
everything in it is fraught with the three qualities. The three qualities
act by turns in all things and in all circumstances. Verily, the three
qualities always act in an unmanifest form. The creation of those three,
viz., Goodness, Passion, and Darkness is eternal. The unmanifest,
consisting of the three qualities, is said to be darkness, unperceived,
holy, Constant. unborn, womb, eternal. Nature, change or modification,
destruction, Pradhana, production, and absorption, undeveloped, not small
(i.e., vast), unshaking, immovable, fixed, existent, and non-existent.
All these names should be known by those who meditate on matters
connected with the soul. That person who accurately knows all the names
of the unmanifest, and the qualities, as also the pure operations (of the
qualities), is well conversant with the truth about all distinctions and
freed from the body, becomes liberated from all the qualities and enjoys
absolute happiness.'"



SECTION XL

"Brahmana said, 'From the unmanifest first sprang Mahat (the Great Soul)
endued with great intelligence, the source of all the qualities. That is
said to be the first creation. The Great Soul is signified by these
synonymous words--the Great Soul, Intelligence, Vishnu, Jishnu, Sambhu of
great valour, the Understanding, the means of acquiring knowledge, the
means of perception, as also fame, courage, and memory. Knowing this, a
learned Brahmana has never to encounter delusion. It has hands and feet
on every side, it has ears on every side. It stands, pervading everything
in the universe. Of great power, that Being is stationed in the heart of
all. Minuteness, Lightness and Affluence, are his. He is the lord of all,
and identical with effulgence, and knows not decay. In Him are all those
who comprehend the nature of the understanding, all those who are devoted
to goodness of disposition, all those who practise meditation, who are
always devoted to Yoga, who are firm in truth, who have subdued their
senses, who are possessed of knowledge, who are freed from cupidity, who
have conquered wrath, who are of cheerful hearts, who are endued with
wisdom, who are liberated from ideas of meum (and teum), and who are
devoid of egoism. All these, freed from every kind of attachment, attain
to the status of Greatness. That person who understands that holy and
high goal, viz., the Great Soul, becomes freed from delusion. The
self-born Vishnu becomes the Lord in the primary creations. He who thus
knows the Lord lying in the cave, the Supreme, Ancient Being, of
universal form, the golden one, the highest goal of all persons endued
with understanding,--that intelligent man lives, transcending the
understanding.'"



SECTION XLI

"Brahmana said, 'That Mahat who was first produced is called Egoism. When
it sprang up as I, it came to be called as the second creation. That
Egoism is said to be the source of all creatures, for these have sprung
from its modifications. It is pure effulgence and is the supporter of
consciousness. It is Prajapati. It is a deity, the creator of deities,
and of mind. It is that which creates the three worlds. It is said to be
that which feels--I am all this.--That is the eternal world existing for
those sages who are contented with knowledge relating to the soul, who
have meditated on the soul, and who have won success by Vedic study and
sacrifices. By consciousness of soul one enjoys the qualities. That
source of all creatures, that creator of all creatures, creates (all
creatures) even in this way. It is that which causes all changes. It is
that which causes all beings to move. By its own light it illuminates the
universe likewise.'"



SECTION XLII

'Brahmana said, From Egoism were verily born the five great elements.
They are earth, air, ether, water, and light numbering the fifth. In
these five great elements, in the matter of the sound, touch, colour,
taste, and smell, all creatures become deluded. When at the close of the
destruction of the great elements, the dissolution of the universe
approaches, ye that are possessed of wisdom, a great fear comes upon all
living creatures. Every existent object is dissolved into that from which
it is produced. The dissolution takes place in an order that is the
reverse of that in which creation takes place. Indeed, as regards birth,
they are born from one another. Then, when all existent objects, mobile
and immobile, become dissolved, wise men endued with powerful memory
never dissolve. Sound, touch, colour, taste, and smell numbering the
fifth, are effects. They are, however, inconstant, and called by the name
of delusion. Caused by the production of cupidity, not different from one
another, without reality, connected with flesh and blood, and depending
upon one another, existing outside the soul, these are all helpless and
powerless. Prana and Apana, and Udana and Samana and Vyana,--these five
winds are always closely attached to the soul. Together with speech,
mind, and understanding, they constitute the universe of eight
ingredients. He whose skin, nose, ear, eyes, tongue, and speech are
restrained, whose mind is pure, and whose understanding deviates not
(from the right path), and whose mind is never burnt by those eight
fires, succeeds in attaining to that auspicious Brahman to which nothing
superior exists. Those which have been called the eleven organs and which
have sprung from Egoism, I shall now, ye regenerate ones, mention
particularly. They are the ear, the skin, the two eyes, the tongue, the
nose numbering the fifth, the two feet, the lower duct, the organ of
generation, the two hands, and speech forming the tenth. These constitute
the group of organs, with mind numbering as the eleventh. One should
first subdue this group. Then will Brahman shine forth (in him). Five
amongst these are called organs of knowledge, and five, organs of action.
The five beginning with the ear are truly said to be connected with
knowledge. The rest, however, that are connected with action, are without
distinction. The mind should be regarded as belonging to both. The
understanding is the twelfth in the top. Thus have been enumerated the
eleven organs in due order. Learned men, having understood these, think
they have accomplished everything. I shall, after this, enumerate all the
various organs. Space (or Ether) is the first entity. As connected with
the soul, it is called the ear. As connected with objects, that is sound.
The presiding deity (of this) is the quarters. The Wind is the second
entity. As connected with the soul, it is known as the skin. As connected
with objects, it is known as objects of touch; and the presiding deity
there is touch. The third is said to be Light. As connected with the
soul, it is known as the eye. As connected with objects, it is colour;
and the sun is its deity. The fourth (entity) should be known as Water.
As connected with the soul, it is said to be the tongue. As connected
with objects, it is taste, and the presiding deity there is Soma. The
fifth entity is Earth. As connected with the soul, it is said to be the
nose. As connected with objects, it is scent; and the presiding deity
there is the wind. Thus has the manner been declared of how the five
entities are divided into sets of three. After this I shall declare
everything about the diverse (other) organs. Brahmanas conversant with
the truth say that the two feet are mentioned as connected with the soul.
As connected with objects, it is motion; and Vishnu is there the
presiding deity. The Apana wind, whose motion is downward, as connected
with the soul, is called the lower duct. As connected with objects, it is
the excreta that is ejected; and the presiding deity there is Mitra. As
connected with the soul, the organ of generation is mentioned, the
producer of all beings. As connected with objects, it is the vital seed;
and the presiding deity is Prajapati. The two hands are mentioned as
connected with the soul by persons conversant with the relations of the
soul. As connected with objects, it is actions; and the presiding deity
there is Indra. Next, connected with the soul is speech which relates to
all the gods. As connected with objects, it is what is spoken. The
presiding deity there is Agni. As connected with the soul, the mind is
mentioned, which moves within the soul of the five elements. [113] As
connected with objects, it is the mental operation; and the presiding
deity is Chandramas (moon). As connected with the soul is Egoism, which
is the cause of the whole course of worldly life. As connected with
objects, it is consciousness of self; and the presiding deity there is
Rudra. As connected with the soul is the understanding, which impels the
six senses. As connected with objects, it is that which is to be
understood, and the presiding deity there is Brahma. Three are the seats
of all existent objects. A fourth is not possible. These are land, water,
and ether. The mode of birth is fourfold. Some are born of eggs; some are
born of germs which spring upwards, penetrating through the earth; some
are born of filth; and some are born of fleshy balls in wombs. Thus is
the mode of birth seen to be of four kinds, of all living creatures. Now,
there are other inferior beings and likewise those that range the sky.
These should be known to be born of eggs as also those which crawl on
their breasts. Insects are said to be born of filth, as also other
creatures of a like description. This is said to be the second mode of
birth and is inferior. Those living creatures that take birth after the
lapse of some time, bursting through the earth, are said to be germ-born
beings, ye foremost of regenerate persons. Creatures of two feet or of
many feet and those which move crookedly, are the beings born of wombs.
Among them are some that are deformed, ye best of men. The eternal womb
of Brahma should be known to be of two kinds, viz., penance and
meritorious acts. Such is the doctrine of the learned. [114] Action should
be understood to be of various kinds, such as sacrifice, gifts made at
sacrifices, and the meritorious duty of study for every one that is born;
such is the teaching of the ancients. He who duly understands this, comes
to be regarded as possessed of Yoga, ye chief of regenerate persons. Know
also that such a man becomes freed too from all his sins. I have thus
declared to you duly the doctrine of Adhyatma. [115] Ye Rishis conversant
with all duties, a knowledge of this is acquired by those who are
regarded as persons of knowledge. Uniting all these together, viz., the
senses, the objects of the senses, and the five great entities, one
should hold them in the mind. [116] When everything is attenuated (by
absorption) in the mind, one no longer esteems the pleasures of life.
Learned men, whose understandings are furnished with knowledge, regard
that as true happiness. [117] I shall after this, tell thee of
renunciation with respect to all entities by means, gentle and hard,
which produces attachment to subtle topics and which is fraught with
auspiciousness. That conduct which consists in treating the qualities is
not qualities, which is free from attachment, which is living alone,
which does not recognise distinctions, and which is full of Brahman, is
the source of all happiness. [118] The learned man who absorbs all desires
into himself from all sides like the tortoise withdrawing all its limbs,
who is devoid of passion, and who is released from everything, becomes
always happy. Restraining all desires within the soul, destroying his
thirst, concentrated in meditation, and becoming the friend of good heart
towards all creatures, he succeeds in becoming fit for assimilation with
Brahman. Through repression of all the senses which always hanker after
their objects, and abandonment of inhabited places, the Adhyatma fire
blazes forth in the man of contemplation. As a fire, fed with fuel,
becomes bright in consequence of the blazing flames it puts forth, even
so, in consequence of the repression of the senses, the great soul puts
forth its effulgence. When one with a tranquil soul beholds all entities
in one's own heart, then, lighted by one's own effulgence, one attains to
that which is subtler than the subtle and which is unrivalled in
excellence. It is settled that the body has fire for colour, water for
blood and other liquids, wind for sense of touch, earth for the hideous
holder of mind (viz., flesh and bones, etc.), space (or ether) for sound;
that it is pervaded by disease and sorrow; that it is overwhelmed by five
currents; that it is made up of the five elements; that it has nine doors
and two deities; [119] that it is full of passion; that it is unfit to be
seen (owing to its unholy character); that it is made up of three
qualities; that it has three constituent elements, (viz., wind, bile and
phelgm); that it is delighted with attachments of every kind, that it is
full of delusions. [120] It is difficult of being moved in this mortal
world, and it rests on the understanding as its support. That body is, in
this world, the wheel of Time that is continually revolving. [121] That
(body), indeed, is a terrible and unfathomable ocean and is called
delusion. It is this body which stretches forth, contracts, and awakens
the (whole) universe with the (very) immortals. [122] By restraining the
senses, one casts off lust, wrath, fear, cupidity, enmity, and falsehood,
which are eternal and, therefore, exceedingly difficult to cast off. [123]
He who has subjugated these in this world, viz., the three qualities and
the five constituent elements of the body, has the Highest for his seat
in Heaven. By him is Infinity attained. Crossing the river, that has the
five senses for its steep banks, the mental inclinations for its mighty
waters, and delusion for its lake, one should subjugate both lust and
wrath. Such a man freed from all faults, then beholds the Highest,
concentrating the mind within the mind and seeing self in self.
Understanding all things, he sees his self, with self, in all creatures,
sometimes as one and sometimes as diverse, changing form from time to
time. [124] Without doubt he can perceive numerous bodies like a hundred
lights from one light. Verily he is Vishnu, and Mitra, and Varuna, and
Agni, and Prajapati. He is the Creator and the ordainer: he is the Lord
possessed of puissance, with faces turned in all directions. In him, the
heart of all creatures, the great soul, becomes resplendent. Him all
conclaves of learned Brahmanas, deities and Asuras, and Yakshas, and
Pisachas, the Pitris, and birds, and bands of Rakshasas, and bands of
ghostly beings, and all the great Rishis, praise.'"



SECTION XLIII

"Brahmana said, 'Among men, the royal Kshatriya is (endued with) the
middle quality. Among vehicles, the elephant (is so); and among denizens
of the forest the lion; among all (sacrificial) animals, the sheep; among
all those that live in holes, is the snake; among cattle, the bovine
bull; among females, the mule. [125] There is no doubt in this that in
this world, the Nyagrodha, the Jamvu, the Pippala, the Salmali, and
Sinsapa, the Meshasringa, and the Kichaka, are the foremost ones among
trees. [126] Himavat, Patipatra, Sahya, Vindhya, Trikutavat, Sweta, Nila,
Bhasa, Koshthavat, Guruskandha, Mahendra and Malayavat,--these are the
foremost of mountains. Likewise the Maruts are the foremost of the Ganas.
Surya is the lord of all the planets, and Chandramas of all the
constellations. Yama is the lord of the Pitris; Ocean is the lord of all
rivers. Varuna is the king of the waters. Indra is said to be the king of
the Maruts. Arka is the king of all hot bodies, and Indra of all luminous
bodies. Agni is the eternal lord of the elements, and Vrihaspati of the
Brahmanas. Soma is the lord of (deciduous) herbs, and Vishnu is the
foremost of all that are endued with might. Tashtri is the king of
Rudras, and Siva of all creatures. Sacrifice is the foremost of all
initiatory rites, and Maghavat of the deities. The North is the lord of
all the points of the compass; Soma of great energy is the lord of all
learned Brahmanas. Kuvera is the lord of all precious gems, and Purandara
of all the deities. Such is the highest creation among all entities.
Prajapati is the lord of all creatures. Of all entities whatever, I, who
am full of Brahman, am the foremost. There is no entity that is higher
than myself or Vishnu. The great Vishnu, who is full of Brahman, is the
king of kings over all. Know him to be the ruler, the creator, the
uncreated Hari. He is the ruler of men and Kinnaras and Yakshas and
Gandharvas, and Snakes and Rakshasas, and deities and Danavas and Nagas.
Among those that are followed by persons full of desire is the great
goddess Maheswari of beautiful eyes. She is otherwise called by the name
of Parvati. Know that the goddess Uma is the foremost and the most
auspicious of women. Among women that are a source of pleasure, the
foremost are the Apsaras who are possessed of great splendour. [127] Kings
are desirous of acquiring piety, and Brahmanas are causeways of piety.
Therefore, the king should always strive to protect the twice-born ones.
Those kings in whose dominions good men languish are regarded as bereft
of the virtues of their order. Hereafter they have to go into wrong
paths. Those kings in whose dominions good men are protected, rejoice in
this world and enjoy happiness hereafter. Verily, those high-souled ones
attain to the highest seat. Understand this, ye foremost of regenerate
ones. I shall after this state the everlasting indications of duties.
Abstention from injury is the highest duty. Injury is an indication of
unrighteousness. Splendour is the indication of the deities. Men have
acts for their indications. Ether (or space) has sound for its
characteristic. Wind has touch for its characteristic. The characteristic
of lighted bodies is colour, and water has taste for its characteristic.
Earth, which holds all entities, has smell for its characteristic. Speech
has words for its characteristic, refined into vowels and consonants.
Mind has thought for its characteristic. Thought has, again, been said to
be the characteristic of the understanding. The things thought of by the
mind are ascertained with accuracy by the understanding. There is no
doubt in this, viz., that the understanding, by perseverance, perceives
all things. The characteristic of mind is meditation. The characteristic
of the good man is to live unperceived. [128] Devotion has acts for its
characteristic. Knowledge is the characteristic of renunciation.
Therefore keeping knowledge, before his view, the man of understanding
should practise renunciation. The man who has betaken himself to
renunciation and who is possessed of knowledge, who transcends all pairs
of opposites, as also darkness, death, and decrepitude, attains to the
highest goal. I have thus declared to you duty what the indications are
of duty. I shall, after this, tell you of the seizure (comprehension) of
qualities. Smell, which appertains to earth, is seized by the nose. The
wind, that dwells in the nose is likewise appointed (as an agent) in the
perception of smell. Taste is the essence of water. That is seized by the
tongue. Soma, who resides in the tongue, is appointed likewise in the
perception of taste. The quality of a lighted body is colour. That is
seized by the eye. Aditya who always resides in the eye has been
appointed in the perception of colour. Touch always appertains to the
wind (as its quality). That is perceived by the skin. The wind that
always resides in the skin has been appointed in apprehending touch. The
quality of ether is sound. That is seized by the ear. All the quarters,
which reside in the ear, have been appointed in apprehending sound. The
quality of the mind is thought. That is seized by the understanding. The
upholder of consciousness, residing in the heart, has been appointed in
apprehending the mind. The understanding is apprehended in the form of
determination or certitude, and Mahat in the form of knowledge. The
unperceived (Prakriti) has been, it is evident, appointed for the seizure
of all things after certitude. There is no doubt in this. [129] The
Kshetrajna which is eternal and is destitute of qualities as regards its
essence, is incapable of being seized by symbols. Hence, the
characteristic of the Kshetrajna, which is without symbols, is purely
knowledge. The unmanifest resides in the symbol called Kshetra, and is
that in which the qualities are produced and absorbed. I always see,
know, and hear it (though) it is hidden. Purusha knows it: therefore is
he called Kshetrajna. The Kshetrajna perceives also the operations of the
qualities and absence of their operations. The qualities, which are
created repeatedly, do not know themselves, being unintelligent, as
entities to be created and endued with a beginning, middle, and end. No
one else attains, only the Kshetrajna attains, to that which is the
highest and great and which transcend the qualities and those entities
which are born of the qualities. Hence one who understands duties,
casting off qualities and the understanding, and having his sins
destroyed, and transcending the qualities, enters the Kshetrajna. One
that is free from all pairs of opposites, that never bends his head to
any one, that is divested of Swaha, that is immovable, and homeless, is
the Kshetrajna. He is the Supreme Lord."'



SECTION XLIV

"Brahmana said, 'I shall now tell you truly about all that which has a
beginning, middle, and end, and which is endued with name and
characteristics, together with the means of apprehension. It has been
said that the Day was first, Then arose Night. The Months are said to
have the lighted fortnights first. The constellations have Sravana for
their first; the Seasons have that of dews (viz., Winter) for their
first. Earth is the source of all smells; and Water of all tastes. The
solar light is the source of all colours: the Wind of all sensations of
touch. Likewise, of sound the source is space (or Ether). These are the
qualities of elements. I shall, after this, declare that which is the
first and the highest of all entities. The sun is the first of all
lighted bodies. Fire is said to be the first of all the elements. Savitri
is the first of all branches of learning. Prajapati is the first of all
the deities. The syllable Om is the first of all the Vedas, and the
life-wind Prana is the first of all winds. All that is called Savitri
which is prescribed in this world. [130] The Gayatri is the first of all
metres; of all (sacrificial) animals the first is the goat. Kine are the
first of all quadrupeds. The twiceborn ones are the first of all human
beings. The hawk is the first of all birds. Of sacrifices the first is
the pouring of clarified butter on the fire. Of all reptiles the first, O
foremost of regenerate ones, is the snake. The Krita is the first of all
the Yugas; there is no doubt in this. Gold is the first of all precious
things. Barley is the first of all plants. Food is the first of all
things to be eaten or swallowed. Of all liquid substances to be drunk,
water is the foremost. Of all immobile entities without distinction,
Plaksha is said to be the first, that ever holy field of Brahman. Of all
the Prajapatis I am the first. There is no doubt in this. Of
inconceivable soul, the self-existent Vishnu is said to be my
superior. [131] Of all the mountains the great Meru is said to be the
first-born. Of all the cardinal and subsidiary points of the horizon, the
eastern is said to be the foremost and first-born. Ganga of three courses
is said to be the firstborn of all rivers. Likewise, of all wells and
reservoirs of waters, the ocean is said to be the first-born. Iswara is
the supreme Lord of all the deities and Danavas and ghostly beings and
Pisachas, and snakes and Makshasas and human beings and Kinnaras and
Yakshas. The great Vishnu, who is full of Brahma, than whom there is no
higher being in the three worlds, is the first of all the universe. Of
all the modes of life, that of the householder is the first. Of this
there is no doubt. The Unmanifest is the source of all the worlds as,
indeed, that is the end of every thing. Days end with the sun's setting
and Nights with the sun's rising. The end of pleasure is always sorrow,
and the end of sorrow is always pleasure. All accumulations have
exhaustion for their end, and all ascent have falls for their end. All
associations have dissociations for their end, and life has death for its
end. All action ends in destruction, and all that is born is certain to
meet with death. Every mobile and immobile thing in this world is
transient. Sacrifice, gift, penances, study, vows, observances,--all
these have destruction for their end. Of Knowledge, there is no end.
Hence, one that is possessed of a tranquil soul, that has subjugated his
senses, that is freed from the sense of meum, that is devoid of egoism,
is released from all sins by pure knowledge.'"



SECTION XLV

"Brahmana said, 'The wheel of life moves on. It has the understanding for
its strength; the mind for the pole (on which it rests); the group of
senses for its bonds, the (five) great elements for its nave, and home
for its circumference. [132] It is overwhelmed by decrepitude and grief,
and it has diseases and calamities for its progeny. That wheel relates in
time and place. It has toil and exercise for its noise. Day and Night are
the rotations of that wheel. It is encircled by heat and cold. Pleasure
and pain fire its joints, and hunger and thirst are the nails fixed into
it. Sun-shine and shade are the ruts (it causes). It is capable of being
agitated during even such a short space of time as is taken up by the
opening and the closing of the eyelid. It is enveloped in the terrible
waters of delusion. It is ever revolving and void of consciousness. It is
measured by months and half-months. It is not uniform (being
ever-changing), and moves through all the worlds. Penances and vows are
its mud. Passion's force is its mover. It is illuminated by the great
egoism, and is sustained by the qualities. Vexations (caused by the
non-acquisition of what is desired) are the fastenings that bind it
around. It revolves in the midst of grief and destruction. It is endued
with actions and the instruments of action. It is large and is extended
by attachments. It is rendered unsteady by cupidity and desire. It is
produced by variegated Ignorance. It is attended upon by fear and
delusion, and is the cause of the delusion of all beings. It moves
towards joy and pleasure, and has desire and wrath for its possession. It
is made up of entities beginning with Mahat and ending with the gross
elements. It is characterised by production and destruction going on
ceaselessly. Its speed is like that of the mind, and it has the mind for
its boundary. [133] This wheel of life that is associated with pairs of
opposites and devoid of consciousness, the universe with the very
immortals should cast away, abridge, and check. That man who always
understands accurately the motion and stoppage of this wheel of life, is
never seen to be deluded, among all creatures. Freed from all
impressions, divested of all pairs of opposites, released from all sins,
he attains to the highest goal. The householder, the Brahmacharin, the
forest recluse and the mendicant,--these four modes of life have all been
said to have the householder's mode for their foundation. Whatever system
of rules is prescribed in this world, their observance is beneficial.
Such observance has always been highly spoken of. He who has been first
cleansed by ceremonies, who has duly observed vows, who belongs in
respect of birth to a race possessed of high qualifications, and who
understands the Vedas, should return (from his preceptor's house). [134]
Always devoted to his wedded spouse, conducting himself after the manner
of the good, with his senses under subjugation, and full of faith, one
should in this world perform the five sacrifices. He who eats what
remains after feeding deities and guests, who is devoted to the
observance of Vedic rites, who duly performs according to his means
sacrifices and gifts, who is not unduly active with his hands and feet,
who is not unduly active with his eye, who is devoted to penances, who is
not unduly active with his speech and limits, comes under the category of
Sishta or the good. One should always bear the sacred thread, wear white
(clean) clothes, observe pure vows, and should always associate with good
men, making gifts and practising self-restraint. One should subjugate
one's lust and stomach, practise universal compassion, and be
characterised by behaviour that befits the good. One should bear a
bamboo-stick, and a water-pot filled with water. Having studied, one
should teach; likewise should also make sacrifices himself and officiate
at the sacrifices of others. One should also make gifts made to oneself.
Verily, one's conduct, should be characterised by these six acts. Know
that three of these acts should constitute the livelihood of the
Brahmanas, viz., teaching (pupils), officiating at the sacrifices of
others, and the acceptance of gifts from a person that is pure. As to the
other duties that remain, numbering three, viz., making of gifts, study,
and sacrifice, these are accompanied by merit. [135] Observant of
penances, self-restrained, practising universal compassion and
forgiveness, and looking upon all creatures with an equal eye, the man
that is conversant with duties should never be heedless with regard to
those three acts. The learned Brahmana of pure heart, who observes the
domestic mode of life and practises rigid vows, thus devoted and thus
discharging all duties to the best of his power, succeeds in conquering
Heaven.'"



SECTION XLVI

"Brahmana said, 'Duly studying thus to the best of his power, in the way
described above, and likewise living as a Brahmacharin, one that is
devoted to the duties of one's own order, possessed of learning,
observant of penances, and with all the senses under restraint, devoted
to what is agreeable and beneficial to the preceptor, steady in
practising the duty of truth, and always pure, should, with the
permission of the preceptor, eat one's food without decrying it. He
should eat Havishya made from what is obtained in alms, and should stand,
sit, and take exercise (as directed). [136] He should pour libations on
the fire twice a day, having purified himself and with concentrated mind.
He should always bear a staff made of Vilwa or Palasa. [137] The robes of
the regenerate man should be linen, or of cotton, or deer-skin, or a
cloth that is entirely brown-red. There should also be a girdle made of
Munja-grass. He should bear matted locks on head, and should perform his
ablutions every day. He should bear the sacred thread, study the
scriptures, divest himself of cupidity, and be steady in the observance
of vows. He should also gratify the deities with oblations of pure water,
his mind being restrained the while. Such a Brahmacharin is worthy of
applause. With vital seed drawn up and mind concentrated, one that is
thus devoted succeeds in conquering Heaven. Having attained to the
highest seat, he has not to return to birth. Cleansed by all purificatory
rites and having lived as a Brahmacharin, one should next go out of one's
village and next live as an ascetic in the woods, having renounced (all
attachments). Clad in animal skins or barks of trees he should perform
his ablutions morning and evening. Always living within the forest, he
should never return to an inhabited place. Honouring guests when they
come, he should give them shelter, and himself subsist upon fruits and
leaves and common roots, and Syamaka. He should, without being slothful
subsist on such water as he gets, and air, and all forest products. He
should live upon these, in due order, according to the regulations of his
initiation. [138] He should honour the guest that comes to him with alms
of fruits and roots. He should then, without sloth, always give whatever
other food he may have. Restraining speech the while, he should eat after
gratifying deities and guests. His mind should be free from envy. He
should eat little, and depend always on the deities. Self-restrained,
practising universal compassion, and possessed of forgiveness, he should
wear both beard and hair (without submitting to the operations of the
barber). Performing sacrifices and devoting himself to the study of the
scriptures, he should be steady in the observance of the duty of truth.
With body always in a state of purity, endued with cleverness, ever
dwelling in the forest, with concentrated mind, and senses in subjection,
a forest-recluse, thus devoting himself, would conquer Heaven. A
householder, or Brahmacharin, or forest-recluse, who would wish to
achieve Emancipation, should have recourse to that which has been called
the best course of conduct. Having granted unto all creatures the pledge
of utter abstention from harm, he should thoroughly renounce all action.
He should contribute to the happiness of all creatures, practise
universal friendliness, subjugate all his senses, and be an ascetic.
Subsisting upon food obtained without asking and without trouble, and
that has come to him spontaneously, he should make a fire. He should make
his round of mendicancy in a place whence smoke has ceased to curl up and
where all the inhabitants have already eaten. [139] The person who is
conversant with the conduct that leads to Emancipation should seek for
alms after the vessels (used in cooking) have been washed. He should
never rejoice when he obtains anything, and never be depressed if he
obtains nothing. Seeking just what is needed for supporting life, he
should, with concentrated mind, go about his round of mendicancy, waiting
for the proper time. He should not wish for earnings in common with
others, nor eat when honoured. The man who leads the life of mendicancy
should conceal himself for avoiding gifts with honour. While eating, he
should not eat such food as forms the remains of another's dish, nor such
as is bitter, or astringent, or pungent. He should not also eat such
kinds of food as have a sweet taste. He should eat only so much as is
needed to keep him alive. The person conversant with Emancipation should
obtain his subsistence without obstructing any creature. In his rounds of
mendicancy he should never follow another (bent on the same purpose). He
should never parade his piety; he should move about in a secluded place,
freed from passion. Either an empty house, or a forest, or the foot of
some tree, or a river, or a mountain-cave, he should have recourse to for
shelter. In summer he should pass only one night in an inhabited place;
in the season of rains he may live in one place. He should move about the
world like a worm, his path pointed out by the Sun. From compassion for
creatures, he should walk on the Earth with his eyes directed towards it.
He should never make any accumulations and should avoid residence with
friends. The man conversant with Emancipation should every day do all his
acts with pure water. Such a man should always perform his ablutions with
water that has been fetched up (from the river or the tank). [140]
Abstention from harm, Brahmacharyya, truth, simplicity, freedom from
wrath, freedom from decrying others, self-restraint, and habitual freedom
from backbiting: these eight vows, with senses restrained, he should
steadily pursue. He should always practise a sinless mode of conduct,
that is not deceptive and not crooked. Freed from attachment, he should
always make one who comes as a guest eat (at least) a morsel of food. He
should eat just enough for livelihood, for the support of life. He should
eat only such food as has been obtained by righteous means, and should
not pursue the dictates of desire. He should never accept any other thing
than food and clothing only. He should, again, accept only as much as he
can eat and nothing more. He should not be induced to accept gifts from
others, nor should he make gifts to others. Owing to the helplessness of
creatures, the man of wisdom should always share with others. He should
not appropriate what belongs to others, nor should he take anything
without being asked. He should not, having enjoyed anything become so
attached to it as to desire to have it once more. One should take only
earth and water and pebbles and leaves and flowers and fruits, that are
not owned by any body, as they come, when one desires to do any act. One
should not live by the occupation of an artisan, nor should one covet
gold. One should not hate, nor teach (one that does not seek to be
taught); nor should one have any belongings. One should eat only what is
consecrated by faith. One should abstain from controversies. One should
follow that course of conduct which has been said to be nectarine. One
should never be attached to anything, and should never enter into
relations of intimacy with any creature. One should not perform, nor
cause to perform, any such action as involves expectation of fruit or
destruction of life or the hoarding of wealth or articles. Rejecting all
objects, content with a very little, one should wander about (homeless)
pursuing an equal behaviour towards all creatures mobile and immobile.
One should never annoy another being; not should one be annoyed with
another. He who is trusted by all creatures is regarded as the foremost
of those persons that understand Emancipation. One should not think of
the past, nor feel anxious about the future. One should disregard the
present, biding time, with concentrated mind. [141] One should never
defile anything by eye, mind, or speech. Nor should one do anything that
is wrong, openly or in secret. Withdrawing one's senses like the tortoise
withdrawing its limbs, one should attenuate one's senses and mind,
cultivate a thoroughly peaceful understanding, and seek to master every
topic. Freed from all pairs of opposites, never bending one's head in
reverence, abstaining from the rites requiring the utterance of Swaha,
one should be free from mineness, and egoism. With cleansed soul, one
should never seek to acquire what one has not and protect what one has.
Free from expectations, divested of qualities, wedded to tranquillity,
one should be free from all attachments and should depend on none.
Attached to one's own self and comprehending all topics, one becomes
emancipated without doubt. Those who perceive the self, which is without
hands and feet and back, which is without head and without stomach, which
is free from the operation of all qualities, which is absolute,
untainted, and stable, which is without smell, without taste, and touch,
without colour, and without sound, which is to be comprehended (by close
study), which is unattached, which is without flesh, which is free from
anxiety, unfading, and divine, and, lastly, which though dwelling in a
house resides in all creatures, succeed in escaping death. There the
understanding reaches not, nor the senses, nor the deities, nor the
Vedas, nor sacrifices, nor the regions (of superior bliss), nor penance,
nor vows. The attainment to it by those who are possessed of knowledge is
said to be without comprehension of symbols. Hence, the man who knows the
properties of that which is destitute of symbols, should practise the
truths of piety. [142] The learned man, betaking himself to a life of
domesticity, should adopt that conduct which is conformable to true
knowledge. Though undeluded, he should practise piety after the manner of
one that is deluded, without finding fault with it. Without finding fault
with the practices of the good, he should himself adopt such a conduct
for practising piety as may induce others to always disrespect him. That
man who is endued with such a conduct is said to be the foremost of
ascetics. The senses, the objects of the senses, the (five) great
elements, mind, understanding, egoism, the unmanifest, Purusha also,
after comprehending these duly with the aid of correct inferences, one
attains to Heaven, released from all bonds. One conversant with the
truth, understanding these at the time of the termination of his life,
should meditate, exclusively resting on one point. Then, depending on
none, one attains to Emancipation. Freed from all attachments, like the
wind in space, with his accumulations exhausted, without distress of any
kind, he attains to his highest goal.'"



SECTION XLVII

"Brahmana said. 'The ancients who were utterers of certain truth, say
that Renunciation is penance. Brahmanas, dwelling in that which has
Brahman for its origin, understand Knowledge to be high Brahman. [143]
Brahman is very far off, and its attainments depends upon a knowledge of
the Vedas. It is free from all pairs of opposites, it is divested of all
qualities; it is eternal; it is endued with unthinkable qualities: it is
supreme. It is by knowledge and penance that those endued with wisdom
behold that which is the highest. Verily, they that are of untainted
minds, that are cleansed of every sin, and that have transcended all
passion and darkness (succeed in beholding it). They who are always
devoted to renunciation, and who are conversant with the Vedas, succeed
in attaining to the supreme Lord who is identical with the path of
happiness and peace, by the aid of penance. Penance, it has been said, is
light. Conduct leads to piety. Knowledge is said to be the highest.
Renunciation is the best penance. He who understands self through
accurate determination of all topics, which is unperturbed, which is
identical with Knowledge, and which resides in all entities, succeeds in
going everywhere. The learned man who beholds association, and
dissociation, and unity in diversity, is released from misery. He who
never desires for anything, who despises nothing, becomes eligible, even
when dwelling in this world, for assimilation with Brahman. He who is
conversant with the truths about qualities of Pradhana, and understands
the Pradhana as existing in all entities who is free from mineness and
egoism, without doubt becomes emancipated. He who is freed from all pairs
of opposites, who does not bend his head to any body, who has transcended
the rites of Swadha, succeeds by the aid of tranquillity alone in
attaining to that which is free from pairs of opposites, which is
eternal, and which is divested of qualities. Abandoning all action, good
or bad, developed from qualities, and casting off both truth and
falsehood, a creature, without doubt, becomes emancipated. Having the
unmanifest for the seed of its origin, with the understanding for its
trunk, with the great principle of egoism for its assemblage of boughs,
with the senses for the cavities of its little sprouts, with the (five)
great elements for its large branches, the objects of the senses for its
smaller branches, with leaves that are ever present, with flowers that
always adorn it and with fruits both agreeable and disagreeable always
produced, is the eternal tree of Brahman which forms the support of all
creatures. Cutting and piercing that tree with knowledge of truth as the
sword, the man of wisdom, abandoning the bonds which are made of
attachment and which cause birth, decrepitude and death, and freeing
himself from mineness and egoism, without doubt, becomes emancipated.
These are the two birds, which are immutable, which are friends, and
which should be known as unintelligent. That other who is different from
these two is called the Intelligent. When the inner self, which is
destitute of knowledge of nature, which is (as it were) unintelligent,
becomes conversant with that which is above nature, then, understanding
the Kshetra, and endued with an intelligence that transcends all
qualities and apprehends everything, one becomes released from all sins.'"



SECTION XLVIII

"Brahmana said, 'Some regard Brahman as a tree. Some regard Brahman as a
great forest. Some regard Brahman as unmanifest. Some regard it as
transcendant and freed from every distress. They think that all this is
produced from and absorbed into the unmanifest. He who, even for the
short space of time that is taken by a single breath, when his end comes,
becomes equable, attaining to the self, fits himself for immortality.
Restraining the self in the self, even for the space of a wink, one goes,
through the tranquillity of the self, to that which constitutes the
inexhaustible acquisition of those that are endued with knowledge.
Restraining the life-breaths again and again by controlling them
according to the method called Pranayama, by the ten or the twelve, he
attains to that which is beyond the four and twenty. Thus having first
acquired a tranquil soul, one attains to the fruition of all one's
wishes. [144] When the quality of Goodness predominates in that which
arises from the Unmanifest, it becomes fit for immortality. They who are
conversant with Goodness applaud it highly, saying that there is nothing
higher than Goodness. By inference we know that Purusha is dependent on
Goodness. Ye best of regenerate ones, it is impossible to attain to
Purusha by any other means. Forgiveness, courage, abstention from harm,
equability, truth, sincerity, knowledge, gift, and renunciation, are said
to be the characteristics of that course of conduct which arises out of
Goodness. It is by this inference that the wise believe in the identity
of Purusha and Goodness, There is no doubt in this. Some learned men that
are devoted to knowledge assert the unity of Kshetrajna and Nature. This,
however, is not correct. It is said that Nature is different from
Purusha: that also will imply a want to consideration. Truly, distinction
and association should be known (as applying to Purusha and Nature).
Unity and diversity are likewise laid down. That is the doctrine of the
learned. In the Gnat and Udumbara both unity and diversity are seen. As a
fish in water is different from it, such is the relation of the two
(viz., Purusha and Nature). Verily, their relation is like that of water
drops on the leaf of the lotus.'"

"The preceptor continued, 'Thus addressed, those learned Brahmanas, who
were the foremost of men, felt some doubts and (therefore) they once more
questioned the Grandsire (of all creatures).'" [145]



SECTION XLIX

"The Rishis said,--'Which among the duties is deemed to be the most
worthy of being performed? The diverse modes of duty, we see, are
contradictory. Some say that (it remains) after the body (is destroyed).
Others say that it does not exist. Some say that everything is doubtful.
Others have no doubts. [146] Some say that the eternal (principle) is not
eternal. Some say that it exists, and some that it exists not. Some say
it is of one form, or two-fold, and others that it is mixed. Some
Brahmanas who are conversant with Brahman and utterers of truth regard it
to be one. Others, that it is distinct; and others again that it is
manifold. Some say that both time and space exist; others, that it is not
so. Some bear matted locks on their heads and are clad in deer-skins.
Others have shaven crowns and go entirely naked. Some are for entire
abstention from bathing, and some for bathing. Such differences of views
may be seen among deities and Brahmanas conversant with Brahman and
endued with perceptions of truth. Some are for taking food; while some
are devoted to fasts. Some applaud action; others applaud perfect
tranquillity. Some applaud Emancipation; some, various kinds of
enjoyments. Some desire diverse kinds of wealth; some, poverty. Some say
that means should be resorted to; others, that this is not so. Some are
devoted to a life of abstention from harm; others are addicted to
destruction. Some are for merit and glory, others say that this is not
so. Some are devoted to goodness; others are established on doubt. Some
are for pleasure; some are for pain. Other people say that it is
meditation. Other learned Brahmanas say that it is Sacrifice. Others,
again, say that it is gift. Others applaud penances; others, the study of
the scriptures. Some say that knowledge and renunciation (should be
followed). Others who ponder on the elements say that it is Nature. Some
extol everything; others, nothing. O foremost one of the deities, duty
being thus confused and full of contradictions of various kinds, we are
deluded and unable to come to any conclusion. People stand up for acting,
saying,--This is good,--This is good--He that is attached to a certain
duty applauds that duty as the best. For this reason our understanding
breaks down and our mind is distracted. We therefore, wish, O best of all
beings, to know what is good. It behoves thee to declare to us, after
this, what is (so) mysterious, and what is the cause of the connection
between the Kshetrajna and Nature. Thus addressed by those learned
Brahmanas, the illustrious creator of the worlds, endued with great
intelligence and possessed of a righteous soul, declared to them
accurately what they asked.'"



SECTION L

"Brahmana said, 'Well then, I shall declare to you what you ask. Learn
what was told by a preceptor to a disciple that came unto him. Hearing it
all, do you settle properly (what it should be). Abstention from harming
any creature is regarded as the foremost of all duties. That is the
highest seat, free from anxiety and constituting an indication of
holiness. The ancients who were beholders of the certain truth, have said
that knowledge is the highest happiness. Hence, one becomes released of
all sins by pure knowledge. They that are engaged in destruction and
harm, they that are infidels in conduct, have to go to Hell in
consequence of their being endued with cupidity and delusion. Those who,
without procrastination, perform acts, impelled thereto by expectation
become repeatedly born in this world and sport in joy. Those men who,
endued with learning and wisdom, perform acts with faith, free from
expectations, and possessed of concentration of mind, are said to
perceive clearly. I shall, after this, declare how the association and
the dissociation takes place of Kshetrajna and Nature. Ye best of men,
listen. The relation here is said to be that between the object and the
subject. [147] Purusha is always the subject; and Nature has been said to
be the object. It has been explained, by what has been said in a previous
portion of the discourse where it has been pointed out, that they exist
after the manner of the Gnat and the Udumbara. An object of enjoyment as
it is, Nature is unintelligent and knows nothing. He, however, who enjoys
it, is said to know it. Kshetrajna being enjoyer, Nature is enjoyed. The
wise have said that Nature is always made up of pairs of opposites (and
consists of qualities). Kshetrajna is, on the other hand, destitute of
pairs of opposites, devoid of parts, eternal, and free, as regards its
essence, from qualities. He resides in everything alike, and walks, with
knowledge. He always enjoys Nature, as a lotus leaf (enjoys) water.
Possessed of knowledge, he is never tainted even if brought into contact
with all the qualities. Without doubt, Purusha is unattached like the
unsteady drop of water on the lotus-leaf. This is the certain conclusion
(of the scriptures) that Nature is the property of Purusha. The relation
between these two (viz., Purusha and Nature) is like that existing
between matter and its maker. As one goes into a dark place taking a
light with him, even so those who wish for the Supreme proceed with the
light of Nature. [148] As long as matter and quality (which are like oil
and wick) exist, so long the light shines. The flame, however, becomes
extinguished when matter and quality (or oil and wick) are exhausted.
Thus Nature is manifest; while Purusha is said to be unmanifest.
Understand this, ye learned Brahmanas. Well, I shall now tell you
something more. With even a thousand (explanations), one that has a bad
understanding succeeds not in acquiring knowledge. One, however, that is
endued with intelligence succeeds in attaining happiness, through only a
fourth share (of explanations). Thus should the accomplishment of duty be
understood as dependent on means. For the man of intelligence, having
knowledge of means, succeeds in attaining to supreme felicity. As some
man travelling along a road without provisions for his journey, proceeds
with great discomfort and may even meet with destruction before he
reaches the end of his journey, even so should it be known that ill acts
there may not be fruits. [149] The examination of what is agreeable and
what is disagreeable in one's own self is productive of benefit. [150] The
progress in life of a man that is devoid of the perception of truth is
like that of a man who rashly journeys on a long road unseen before. The
progress, however, of those that are endued with intelligence is like
that of men who journey along the same road, riding on a car unto which
are yoked (fleet) steeds and which moves with swiftness. Having ascended
to the top of a mountain, one should not cast one's eyes on the surface
of the earth. [151] Seeing a man, even though travelling on a car,
afflicted and rendered insensible by pain, the man of intelligence
journeys on a car as long as there is a car path. [152] The man of
learning, when he sees the car path end, abandons his car for going on.
Even thus proceeds the man of intelligence who is conversant with the
ordinances respecting truth and Yoga (or Knowledge and Devotion).
Conversant with the qualities, such a man proceeds, comprehending what is
next and next. [153] As one that plunges, without a boat, into the
terrible ocean, with only one's two arms, through delusion, undoubtedly
wishes for destruction; while the man of wisdom, conversant with
distinctions, goes into the water, with a boat equipt with oars, and soon
crosses the lake without fatigue, and having crossed it attains to the
other shore and casts off the boat, freed from the thought of meum. This
has been already explained by the illustration of the car and the
pedestrian. One who has been overwhelmed by delusion in consequence of
attachment, adheres to it like a fisherman to his boat. Overcome by the
idea of meum, one wanders within its narrow range. After embarking on a
boat it is not possible in moving about on land. Similarly, it is not
possible in moving about on water after one has mounted on a car. There
are thus various actions with regard to various objects. And as action is
performed in this world, so does it result to those that perform them.
That which is void of smell, void of taste, and void of touch and sound,
that which is meditated upon by the sages with the aid of their
understanding, is said to be Pradhana. Now, Pradhana is unmanifest. A
development of the unmanifest is Mahat. A development of Pradhana when it
has become Mahat is Egoism. From egoism is produced the development
called the great elements. And of the great elements respectively, the
objects of sense are said to be the developments. The unmanifest is of
the nature of seed. It is productive in its essence. It has been heard by
us that the great soul has the virtues of a seed, and that is a product.
Egoism is of the nature of seed and is a product again and again. And the
five great elements are of the nature of seed and products. The objects
of the five great elements are endued with the nature of seed, and yield
products. These have Chitta for their property. Among them, space has one
quality; wind is said to have two. Light, it is said, is endued with
three qualities; and water as possessed of four qualities. Earth, teeming
with mobiles and immobiles, should be known as possessed of five
qualities. She is a goddess that is the source of all entities and
abounds with examples of the agreeable and the disagreeable. Sound,
likewise touch, colour, taste, and smell numbering the fifth,--these are
the five qualities of earth, ye foremost of regenerate persons. Smell
always belongs to earth, and smell is said to be of various kinds. I
shall state at length the numerous qualities of smell. Smell is agreeable
or disagreeable, sweet, sour, pungent, diffusive and compact, oily and
dry, and clear. Thus smell, which belongs to the earth, should be known
as of ten kinds. [154] Sound, touch, likewise colour, and taste have been
said to be the qualities of water. I shall now speak of the qualities of
Taste. Taste has been said to be of various kinds. Sweet, sour, pungent,
bitter, astringent, and saline likewise. Taste, which has been said to
appertain to water, is thus of six varieties. Sound, touch, and likewise
colour,--these are the three qualities which light is said to be
possessed of. Colour is the quality of light, and colour is said to be of
various kinds. White, dark, likewise red, blue, yellow, and grey also,
and short, long, minute, gross, square and circular, of these twelve
varieties in colour which belongs to light. These should be understood by
Brahmanas venerable for years, conversant with duties, and truthful in
speech. Sound and touch should be known as the two qualities of wind.
Touch has been said to be of various kinds. Rough, cold and like wise
hot, tender and clear, hard, oily, smooth, slippery, painful and soft, of
twelve kinds is touch, which is the quality of wind, as said by Brahmanas
crowned with success, conversant with duties, and possessed of a sight of
truth. Now space has only one quality, and that is said to be sound. I
shall speak at length of the numerous qualities of sound. Shadaja,
Rishabha, together with Gandhara, Madhyama, and likewise Panchama; after
this should be known Nishada, and then Dhaivata. [155] Besides these,
there are agreeable sounds and disagreeable sounds, compact, and of many
ingredients. Sound which is born of space should thus be known to be of
ten kinds. Space is the highest of the (five) elements. Egoism is above
it. Above egoism is understanding. Above understanding is the soul. Above
the soul is the Unmanifest. Above the Unmanifest is Purusha. One who
knows which is superior and inferior among existent creatures, who is
conversant with the ordinances in respect of all acts, and who
constitutes himself the soul of all creatures, attains to the Unfading
Soul.'"



SECTION LI

"Brahmana said, 'Since the mind is the ruler of these five elements, in
the matter of controlling and bringing them forth, the mind, therefore,
is the soul of the elements. The mind always presides over the great
elements. The understanding proclaims power, and is called the
Kshetrajna. [156] The mind yokes the senses as a charioteer yokes good
steeds. The senses, the mind, and the understanding are always joined to
the Kshetrajna. The individual soul, mounting the chariot to which big
steeds are yoked and which has the understanding for the reins, drives
about on all sides. With all the senses attached to it (for steeds), with
the mind for the charioteer, and the understanding for the eternal reins,
exists the great Brahman-car. Verily, that man endued with learning and
wisdom who always understands the Brahman-car in this way, is never
overwhelmed by delusion in the midst of all entities. This forest of
Brahman begins with the Unmanifest and ends with gross objects. It
includes mobile and immobile entities, and receives light from the
radiance of the sun and the moon, and is adorned with planets and
constellations. It is decked, again, on all sides with nets of rivers and
mountains. It is always embellished likewise by diverse kinds of waters.
It is the means of subsistence for all creatures. It is, again, the goal
of all living creatures. In that forest the Kshetrajna always moves
about. Whatever entities exist in this world, mobile and immobile, are
the very first to be dissolved away. After this (are dissolved) those
qualities which compose all entities. After the qualities (are dissolved)
the five elements. Such is the gradation of entities. Gods, men,
Gandharvas, Pisachas, Asuras, and Rakshasas, have all sprung from Nature,
and not from actions, not from a cause. The Brahmanas, who are creators
of the universe, are born here again and again. All that springs from
them dissolves, when the time comes, in those very five great elements
like billows in the ocean. All the great elements are beyond those
elements that compose the universe. He that is released from those five
elements goes to the highest goal. The puissant Prajapati created all
this by the mind only. After the same manner Rishis attained to the
status of deities by the aid of penance. After the same manner, those who
have achieved perfection, who were capable of the concentration of Yoga,
and who subsist on fruits and roots, likewise perceive the triple world
by penance. Medicines and herbs and all the diverse sciences are acquired
by means of penance alone, for all acquisition has penance for its root.
Whatever is difficult of acquisition, difficult to learn, difficult to
vanquish, difficult to pass through, are all achievable by penance, for
penance is irresistible. One that drinks alcoholic liquors, one that
slays a Brahmana, one that steals, one that destroys a foetus, one that
violates one's preceptor's bed, becomes cleansed of such sin by penance
well performed. Human beings, Pitris, deities, (sacrificial) animals,
beasts and birds, and all other creatures mobile and immobile, by always
devoting themselves to penances, become crowned with success by penance
alone. In like manner, the deities, endued with great powers of illusion,
have attained to Heaven. Those who without idleness perform acts with
expectations, being full of egoism, approach the presence of Prajapati.
Those high-souled ones, however, who are devoid of mineness and freed
from egoism through the pure contemplation of Yoga, attain to the great
and highest regions. Those who best understand the self, having attained
to Yoga contemplation and having their minds always cheerful, enter into
the unmanifest accumulation of happiness. Those persons who are freed
from the idea of mineness as also from egoism and who are reborn after
having attained to the fullness of Yoga contemplation, enter (when they
depart from such life) into the highest region reserved for the great,
viz., the Unmanifest. Born from that same unmanifest (principle) and
attaining to the same once more, freed from the qualities of Darkness and
Passion, and adhering to only the quality of Goodness, one becomes
released from every sin and creates all things. [157] Such a one should be
known to be Kshetrajna in perfection. He that knows him, knows the
Veda. [158] Attaining to pure knowledge from (restraining) the mind, the
ascetic should sit self-restrained. One necessarily becomes that on which
one's mind is set. This is an eternal mystery. That which has the
unmanifest for its beginning and gross qualities for its end, has been
said to have Ne-science for its indication. But do you understand that
whose nature is destitute of qualities? Of two syllables is Mrityu
(death); of three syllable is the eternal Brahman. Mineness is death, and
the reverse of mineness is the eternal. [159] Some men who are led by bad
understanding applaud action. Those, however, that are numbered among the
high-souled ancients never applaud action. By action is a creature born
with body which is made up of the sixteen. [160] (True) Knowledge swallows
up Purusha (Self with consciousness of body). Even this is what is highly
acceptable to eaters of Amrita. [161] Therefore, those whose vision
extends to the other end (of the ocean of life) have no attachment for
actions. This Purusha, however, is full of knowledge and not full of
action. [162] He dies not who understands Him that is immortal, immutable,
incomprehensible, eternal and indestructible--Him that is the restrained
Soul and that transcends all attachments. He who thus understands the
Soul to which there is nothing prior which is uncreated, immutable,
unconquered, and incomprehensible even to those that are eaters of
nectar, certainly becomes himself incomprehensible and immortal through
these means. Expelling all impressions and restraining the Soul in the
Soul, he understands that auspicious Brahman than which nothing greater
exists. Upon the understanding becoming clear, he succeeds in attaining
to tranquillity. The indication of tranquillity is like what takes place
in a dream. [163] This is the goal of these emancipated ones who are
intent on knowledge. They behold all those movements which are born of
successive developments. [164] This is the goal of those who are
unattached to the world, This is the eternal usage. This is the
acquisition of men of knowledge. This is the uncensured mode of conduct.
This goal is capable of being attained by one that is alike to all
creatures, that is without attachment, that is without expectations, and
that looks equally on all things. I have now declared everything to you,
ye foremost of regenerate Rishis. Do you act in this way forthwith; you
will then acquire success.'

"The preceptor continued, 'Thus addressed by the preceptor Brahma, those
high-souled sages acted accordingly and then attained to many regions (of
great felicity). Do thou also, O blessed one, duly act according to the
words of Brahma as declared by me, O thou of pure soul. Thou wilt then
attain to success.'

"Vasudeva said,--'Thus instructed in the principles of high religion by
the preceptor, the pupil, O son of Kunti, did everything accordingly, and
then attained to Emancipation. Having done all that he should have done,
the pupil, O perpetuator of Kuru's race, attained to that seat repairing
whither one has not to grieve.'

"Arjuna said, 'Who, indeed, was that Brahmana, O Krishna, and who the
pupil, O Janarddana. Truly, if it is fit to be heard by me, do thou then
tell me, O lord!'

"Vasudeva said, 'I am the preceptor, O mighty-armed one, and know that
the mind is my pupil. Through my affection for thee, O Dhananjaya, I have
related this mystery to thee. If thou hast any love for me, O perpetuator
of Kuru's race, do thou then, after having heard these instructions
relating to the Soul, always act duly (according to them), O thou of
excellent vows. Then when this religion has been duly practised, O mower
of foes, thou wilt become freed from all thy sins and attain to absolute
emancipation. Formerly, when the hour of battle came, this very religion,
O thou of mighty arms, was declared by me (to thee)! Do thou, therefore,
set thy mind on it. And now, O chief of Bharata's race, it is long since
that I saw the lord my sire. I wish to see him again, with thy leave, O
Phalguna!'

"Vaisampayana continued, 'Unto Krishna who had said so, Dhananjaya said
in reply,--We shall go to-day from this town to the city called after the
elephant. Meeting king Yudhishthira of virtuous soul there, and informing
him (of thy intention) thou shalt then repair to thy own city!'"



SECTION LII

"Vaisampayana said, 'After this, Krishna ordered Daruka, saying--Let my
car be yoked.--Within a very short space of time Daruka informed (his
master), saying,--It has been yoked.--The son of Pandu then commanded all
his attendants, saying,--Prepare yourselves and be ready. We shall repair
to-day to the city named after the elephant. Thus addressed, O king,
those troops accoutred themselves, and informed Pritha's son of
immeasurable energy, saying,--Everything is equipt. Then those two, viz.,
Krishna and the son of Pandu, ascended their car and proceeded on the
journey, the loving friends engaged the while in delightful conversation.
Unto Vasudeva seated on the car, Dhananjaya of great energy once more
said these words, O chief of Bharata's race!--O perpetuator of the
Vrishni race, the king has obtained victory through thy grace. All his
foes have been slain, and he has recovered his kingdom without a thorn in
it (to make it disagreeable). O slayer of Madhu, through thee the
Pandavas are endued with a powerful protector. Having obtained thee for
our raft we have crossed the Kuru ocean. O thou that hast this universe
for thy handiwork, salutations to thee, O Soul of the universe, O best of
all beings in the universe. I know thee in that measure in which I am
approved by thee. [165] O slayer of Madhu, the soul of every creature is
always born of thy energy. Playful sport (in the from of creation,
preservation, and destruction) is thine. Earth and sky, O lord, are thy
illusion. This whole universe, consisting of mobile and immobile objects,
is established on thee. Thou createst, by modification, the four orders
of Being (viz., viviparous, oviparous, filth-born, and vegetables). Thou
createst the Earth, the Welkin, and Heaven, O slayer of Madhu. The
stainless lunar light is thy smile. The seasons are thy senses. The
ever-moving wind is thy breath, and death, existing eternally, is thy
wrath. In thy grace is the goddess of prosperity. Verily, Sree is always
established in thee, O thou of the highest intelligence. Thou art the
sport (in which creatures engage); thou art their contentment; thou their
intelligence, thou their forgiveness, thou their inclinations, thou their
beauty. Thou art the universe with its mobile and immobile objects. At
the end of the cycle, it is thou, O sinless one, that art called
destruction. I am incapable of reciting all thy qualities in course of
even a long period. Thou art the Soul and the Supreme Soul. I bow to
thee, O thou of eyes like the petals of the lotus. O thou that art
irresistible, I have learnt it from Narada and Devala and the Island-born
(Vyasa), and the Kuru grandsire also, that all this (universe) rests on
thee. Thou art the one Lord of all creatures. This, O sinless one, that
thou hast declared unto me in consequence of thy favour for myself, I
shall duly accomplish in its entirety, O Janarddana. Exceedingly
wonderful is this which thou hast done from desire of doing what is
agreeable to us, viz., the destruction in battle of the Kaurava (prince),
the son of Dhritarashtra. Thai host had been burnt by thee which I
(subsequently) vanquished in battle. That feat was achieved by thee in
consequence of which victory became mine. By the power of thy
intelligence was shown the means by which was duly affected the
destruction of Duryodhana in battle, as also of Karna, as of the sinful
icing of the Sindhus; and Bhurisravas. I shall accomplish all that which,
O son of Devaki, pleased with me thou hast declared to myself. I do not
entertain any scruple in this. Repairing to king Yudhishthira of
righteous soul, I shall, O sinless one, urge him to dismiss thee, O thou
that art conversant with every duty. O lord, thy departure for Dwaraka
meets with my approbation. Thou shalt soon see my maternal uncle, O
Janarddana. Thou shalt also see the irresistible Valadeva and other
chiefs of the Vrishni race.--Thus conversing with each other, the two
reached the city named after the elephant. They then, with cheerful
hearts, and without any anxiety, entered the palace of Dhritarashtra
which resembled the mansion of Sakra. They then saw, O monarch, king
Dhritarashtra, and Vidura of great intelligence, and king Yudhishthira
and the irresistible Bhimasena, and the two sons of Madri by Pandu; and
the unvanquished Yuyatsu, seated before Dhritarashtra and Gandhari of
great wisdom, and Pritha, and the beautiful Krishna, and the other ladies
of Bharata's race with Subhadra counting first. They also saw all those
ladies that used to wait upon Gandhari. Then approaching king
Dhritarashtra, those two chastisers of foes announced their names and
touched his feet. Indeed, those high-souled ones also touched the feet of
Gandhari and Pritha and king Yudhishthira the Just, and Bhima. Embracing
Vidura also, they enquired after his welfare. In the company of all those
persons, Arjuna and Krishna then approached king Dhritarashtra (again).
Night came and then king Dhritarashtra of great intelligence dismissed
all those perpetuators of Kuru's race as also Janarddana for retiring to
their respective chambers. Permitted by the king all of them entered
their respective apartments. Krishna of great energy proceeded to the
apartments of Dhananjaya. Worshipped duly and furnished with every object
of comfort and enjoyment, Krishna of great intelligence passed the night
in happy sleep with Dhananjaya as his companion. When the night passed
away and morning came, the two heroes, finishing their morning rites and
dealing their persons properly, proceeded to the mansion of king
Yudhishthira the just. There Yudhishthira the just, of great might, sat
with his ministers. The two high-souled ones, entering that well-adorned
chamber, beheld king Yudhishthira the just like the two Aswins beholding
the chief of the celestials. Meeting the king, he of Vrishni's race as
also that foremost hero of Kuru's race, obtaining the permission of
Yudhishthira who was highly pleased with them, sat themselves down. Then
the king, gifted with great intelligence, seeing those two friends,
became desirous of addressing them. Soon that best of monarchs, that
foremost of speakers addressed them in the following words.'

"Yudhishthira said, 'Ye heroes, ye foremost ones of Yadu's and Kuru's
race, it seems that ye two are desirous of saying something to me. Do ye
say what is in your mind. I shall soon accomplish it. Do not hesitate.'

"Thus addressed, Phalguna, well conversant with speech, humbly approached
king Yudhishthira the just and then said these words.--'Vasudeva here, of
great prowess, O king, is long absent from home. He desires, with thy
permission, to see his sire. Let him go, if thou thinkest it meet, to the
city of the Anarttas. It behoveth thee; O hero, to grant him permission!'

"Yudhishthira said, 'O lotus-eyed one, blessed be thou. O slayer of
Madhu, do thou go this very day to the city of Dwaravati for seeing, O
puissant one, that foremost one of Sura's race. O mighty-armed Kesava,
thy departure is approved by me. Thou hast not seen my maternal uncle as
also the goddess Devaki, for a long time. Meeting my maternal uncle and
repairing to Valadeva also, O giver of honours, thou wilt, O thou of
great wisdom, worship both of them at my word as they deserve. [166] Do
thou also think of me daily as also of Bhima, that foremost of mighty
men, and of Phalguna and Nakula and Sahadeva, O giver of honours. Having
seen the Anarttas, and thy sire, O mighty-armed one, and the Vrishnis,
thou wilt come back to my horse-sacrifice, O sinless one. Do thou then
depart, taking with thee diverse kinds of gems and various sorts of
wealth. Do thou, O hero of the Satwata race, also take with thee whatever
else thou likest. It is through thy grace, O Kesava, that the whole
Earth, O hero, has come under our dominion and all our foes have been
slain.'

When king Yudhishthira the just of Kuru's race said so, Vasudeva, that
foremost of men, said these words (in reply).

"Vasudeva said, 'O mighty-armed one, all jewels and gems, all wealth, and
the entire Earth, are thine and thine alone. Whatever wealth exists in
my, abode, thou, O lord, art always the owner thereof.' Unto him
Yudhishthira, the son of Dharma, said,--'Be it so'--and then duly
worshipped (Krishna) the eldest brother, endued with great energy, of
Gada. Vasudeva then proceeded to his paternal aunt (Kunti). Duly
honouring her, he circumambulated her person. He was properly accosted by
her in return, and then by all the others having Vidura for their first.
The four-armed eldest brother of Gada then set out from Nagapura on his
excellent car. [167] Placing his sister, the lady Subhadra, on the car,
the mighty-armed Janarddana then, with the permission of both
Yudhishthira and (Kunti) his paternal aunt, set out, accompanied by a
large train of citizens. The hero who had the foremost of apes on his
banner, as also Satyaki, and the two sons of Madravati, and Vidura of
immeasurable intelligence, and Bhima himself whose tread resembled that
of a prince of elephants, all followed Madhava. Janarddana of mighty
energy causing all those extenders of the Kuru kingdom and Vidura also to
return, addressed Daraka, and Satyaki, saying,--'Urge the steeds to
speed.' Then that grinder of hostile masses, viz., Janarddana of great
prowess, accompanied by Satyaki, the foremost one of Sini's race,
proceeded to the city of the Anarttas, after having slain all his foes,
like He of a hundred sacrifices proceeding to Heaven (after slaughtering
all his foes).'



SECTION LIII

"Vaisampayana said, 'As he of Vrishni's race was proceeding to Dwaraka,
those foremost princes of Bharata's race, those chastisers of foes
embraced him and fell back with their attendants. Phalguna repeatedly
embraced the Vrishni hero, and as long as he was within the range of
vision, he repeatedly turned his eyes towards him. With great difficulty,
the son of Pritha withdrew his gaze that had fallen on Govinda. The
unvanquished Krishna also (did the same). The indications that were
manifested on the occasion of that high-souled one's departure, I shall
now detail. Do thou listen to me. The wind blew with great speed before
the car, clearing the path of sand-grains and dust and thorns. Vasava
rained pure and fragrant showers and celestial flowers before the wielder
of Saranga. As the mighty-armed hero proceeded, he came upon the desert
ill supplied with water. There he beheld that foremost of ascetics, named
Utanka, of immeasurable energy. The hero of large eyes and great energy
worshipped that ascetic. He was then worshipped by the ascetic in return.
Vasudeva then enquired after his welfare. That foremost of Brahmanas,
viz., Utanka, politely accosted by Madhava, honoured him duly and then
addressed him in these words.--'O Saurin, having repaired to the mansions
of the Kurus and the Pandavas, hast thou succeeded in establishing a
durable understanding between them such as should exist between brothers?
It behoves thee to tell me everything. Dost thou come, O Kesava, after
having united them in peace,--them that are thy relatives and that are
ever dear to thee, O foremost one of Vrishni's race? Will the five sons
of Pandu, and the children of Dhritarashtra, O scorcher of foes, sport in
the world in joy with thee? Will all the kings enjoy happiness in their
respective kingdoms, in consequence of the pacification of the Kauravas
brought about by thee? Has that trust, O son, which I had always reposed
on thee, borne fruit with regard to the Kauravas?'

"The blessed and holy one said, 'I strove my best at first, for bringing
about a good understanding, in regard to the Kauravas. When I could not
by any means succeed in establishing them on peace, it happened that all
of them, with their relatives and kinsmen, met with death. It is
impossible to transgress destiny by either intelligence or might. O great
Rishi, O sinless one, this also cannot be unknown to thee. They (the
Kauravas) transgressed the counsels which Bhishma and Vidura gave them
referring to me. [168] Encountering one another they then became guests of
Yama's abode. Only the five Pandavas constitute the remnant of the
unslain, all their friends and all their children having been
slaughtered. All the sons of Dhritarashtra also with their children and
kinsmen, have been slain.' When Krishna had said these words, Utanka,
filled with wrath, and with eyes expanded in rage, addressed him in these
words.

"Utanka said,--'Since, though able, O Krishna, thou didst not rescue
those foremost ones of Kuru's race, who were thy relatives and,
therefore, dear to thee, I shall, without doubt, curse thee. Since thou
didst not forcibly compel them to forbear, therefore, O slayer of Madhu,
I shall, filled with wrath, denounce a curse on thee. It seems, O
Madhava, that though fully able (to save them), thou wert indifferent to
these foremost of Kurus who, overwhelmed by insincerity and hypocrisy
have all met with destruction.'

"Vasudeva said, 'O scion of Bhrigu's race, listen to what I say in
detail. Do thou accept my apologies also. O thou of Bhrigu's race, thou
art an ascetic. After having heard my words relating to the soul, thou
mayst then utter thy curse. No man is able, by a little ascetic merit, to
put me down. O foremost of ascetics, I do not wish to see the destruction
of all thy penances. Thou hast a large measure of blazing penances. Thou
hast gratified thy preceptors and seniors. [169] O foremost of regenerate
ones, I know that thou hast observed the rules of Brahmacharyya from the
days of thy infancy. I do not, therefore, desire the loss or diminution
of thy penances achieved with so much pain.'"



SECTION LIV

"Utanka said, 'Do thou, O Kesava, tell me that faultless Adhyatma. Having
heard thy discourse I shall ordain what is for thy good or denounce a
curse to thee, O Janarddana.'

"Vasudeva said, 'Know that the three qualities of Darkness and Passion
and Goodness exist, depending on me as their refuge. So also, O
regenerate one, know that the Rudras and the Vasus have sprung from me.
In me are all creatures, and in all creatures do I exist; know this. Let
no doubt arise in thy mind respecting this. So also, O regenerate one,
know that all the tribes of the Daityas, all the Yakshas, Gandharvas,
Rakshasas, Nagas. Apsaras, have sprung from me. Whatever has been called
existent and non-existent, whatever is manifest and not-manifest,
whatever is destructible and indestructible, all have me for their soul.
Those fourfold courses of duty which, O ascetic, are known to attach to
the (four) modes of life, and all the Vedic duties, have me for their
soul. Whatever is non-existent, whatever is existent and non-existent,
and whatever transcends that which is existent and non-existent,--all
these which constitute the universe--are from me. There is nothing higher
(or beyond) me who am the eternal god of gods. [170] O perpetuator of
Bhrigu's race, know that all the Vedas beginning with (the original
syllable) Om are identical with me. Know, O son of Bhrigu's race, that I
am the sacrificial stake; I am the Soma (drunk in sacrifices); I am the
Charu (cooked in sacrifices for being offered to the deities); I am the
Homa (that is performed); I am those acts which sacrificers perform for
gratifying the deities; I am even the pourer of the sacrificial libation:
and I am the Havi or libation that is poured. I am the Adharyu. I am the
Kalpaka; and I am the highly sanctified sacrificial Havi. It is me whom
the Udgatri, in the great sacrifice, hymns by the sound of his songs. In
all rites of expiation, O Brahmana, the utterers of auspicious Mantras
and benedictions fraught with peace hymn my praises who am the artificer,
O foremost of regenerate ones, of the universe. Know, O best of
regenerate person, that Dharma is my eldest-born offspring, sprung from
my mind, O learned Brahmana, whose essence is compassion for all
creatures. Constantly transforming myself, I take birth in diverse wombs,
O best of men, for upholding that son of mine, with the aid of men now
existing in or departed from the world. Indeed, I do this for protecting
Righteousness and for establishing it. In those forms that I assume for
the purpose, I am known, O son of Bhrigu's race, in the three worlds as
Vishnu and Brahman and Sakra. I am the origin and I am the destruction of
all things. I am the creator of all existent objects and I am their
destroyer. Knowing no change myself, I am the destroyer of all those
creatures that live in sinfulness. In every Yuga I have to repair the
causeway of Righteousness, entering into diverse kinds of wombs from
desire of doing good to my creatures. When, O son of Bhrigu's race, I
live in the order of the deities, I then verily act in every respect as a
deity. When I live in the order of the Gandharvas, I then, O son of
Bhrigu's race, act in every respect as a Gandharva. When I live in the
order of the Nagas, I then act as a Naga, and when I live in the order of
Yakshas or that of Rakshasas, I act after the manner of that order. Born
now in the order of humanity, I must act as a human being. I appealed to
them (the Kauravas) most piteously. But stupefied as they were and
deprived of their senses, they refused to accept my words. I frightened
them, filled with wrath, referring to some great fear (as the consequence
of their slighting my message). But once more I showed themselves my
usual (human) form. Possessed as they were of unrighteousness, and
assailed by the virtue of Time, all of them have been righteously slain
in battle, and have, without doubt, gone to Heaven. The Pandavas also, O
best of Brahmanas, have acquired great fame. I have thus told thee all
that thou hadst asked me.'"



SECTION LV

"Utanka said, 'I know thee, O Janarddana, to be the creator of the
universe. Without doubt, this knowledge that I have is the result of thy
grace towards me, O thou of unfading glory, my heart is possessed of
cheerful tranquillity in consequence of its being devoted to thee. Know,
O chastiser of foes, that my heart is no longer inclined to curse thee.
If, O Janarddana, I deserve the least grace from thee, do thou then show
me once thy sovereign form.'

"Vaisampayana continued, 'Gratified with him, the holy one then showed
Utanka that eternal Vaishnava form which Dhananjaya of great intelligence
had seen. Utanka beheld the high-souled Vasudeva's universal form, endued
with mighty arms. The effulgence of that form was like that of a blazing
fire of a thousand suns. It stood before him filling all space. It had
faces on every side. Beholding that high and wonderful Vaishnava form of
Vishnu, in act, seeing the Supreme Lord (in that guise), the Brahmana
Utanka became filled with wonder.'

"Utanka, said, 'O thou whose handiwork is the universe, I bow to thee, O
Soul of the universe, O parent of all things. With thy feet thou hast
covered the whole Earth, and with thy head thou fillest the firmament.
That which lies between the Earth and the firmament has been filled by
thy stomach. All the points of the compass are covered by thy arms. O
thou of unfading glory, thou art all this. Do thou withdraw this
excellent and indestructible form of thine. I wish to behold thee now in
thy own (human) form which too is eternal!'

"Vaisampayana continued, 'Unto him, O Janamejaya, Govinda of gratified
soul said these words,--'Do thou ask for some boon' Unto him Utanka,
however, said--Even this is a sufficient boon from thee for the present,
O thou of great splendour, in that, O Krishna, I have beheld this form of
thine, O foremost of all beings. Krishna, however, once more said unto
him--Do not scruple in this matter. This must be done. A sight of my form
cannot be fruitless.'

"Utanka said, 'I must accomplish that, O lord, which thou thinkest should
be done. I desire to have water wherever my wish for it may arise. Water
is scarce in such deserts.' Withdrawing that energy, the Supreme Lord
then said unto Utanka--Whenever thou wilt require water, think of me!
Having said so, he proceeded towards Dwaraka. Subsequently, one day, the
illustrious Utanka, solicitous of water and exceedingly thirsty, wandered
over the desert. In course of his wanderings he thought of Krishna of
unfading glory. The intelligent Rishi then beheld in that desert a naked
hunter (of the Chandala class), all besmeared with dirt, surrounded by a
pack of dogs. Extremely fierce-looking, he carried a sword and was armed
with bow and arrows. That foremost of regenerate ones beheld copious
streams of water issuing from the urinary organs of that hunter. As soon
as Utanka had thought of Krishna, that hunter smilingly addressed him,
saying,--'O Utanka, O thou of Bhrigu's race, do thou accept this water
from me. Beholding thee afflicted by thirst I have felt great compassion
for thee.' Thus addressed by the hunter, the ascetic showed no
inclination to accept that water. The intelligent Utanka even began to
censure Krishna of unfading glory. The hunter, how ever, repeatedly
addressed the Rishi, saying,--'Drink!' The ascetic refused to drink the
water thus offered. On the other hand, with heart afflicted by hunger and
thirst, he even gave way to wrath. Disregarded by the high-souled Rishi
through that conviction, the hunter, O king, with his pack of dogs,
disappeared there and then. Beholding that (wonderful) disappearance,
Utanka became filled with shame. He even thought that Krishna, that
slayer of foes, had beguiled him (in the matter of the boon he had
granted). Soon after, the holder of the conch and discus and mace, endued
with great intelligence, came to Utanka by the way (along which the
hunter had come). Addressing Krishna, the Brahmana said,--'O foremost of
beings, it was scarcely proper for thee to offer water unto foremost of
Brahmanas in the form of a hunter's urine, O lord.' Unto Utanka who said
these words, Janarddana of great intelligence replied, comforting him
with many soft words--'That form which it was proper to assume for
offering thee water, in that form was water offered to thee. But, also,
thou couldst not understand it. The wielder of the thunder bolt,
Purandara, was requested by me for thy sake. My words to that puissant
deity were--'Do thou give nectar in the form of water unto Utanka.' The
chief of the celestials replied to me saying--It is not proper that a
mortal should become immortal. Let some other boon be granted to
Utanka.'--O son of Bhrigu's race, these words were repeatedly addressed
to me. The lord of Sachi, however, was once more requested by me in these
words, viz., even nectar should be given to Utanka.'--The chief of the
celestials then, comforting me, said,--'If, O thou of great intelligence,
nectar is to be given to him, I shall then assume the form of a hunter
and give it to that high-souled descendant of Bhrigu's race. If that son
of Bhrigu accepts it thus, I then go to him, O lord, for giving it unto
him. If, however, he sends me away from disregard,--I shall not then give
it to him on any account,--Having made this compact with me, Vasava
appeared before thee, in that disguise, for giving thee nectar. Thou,
however, didst disregard him and send him away, seeing that the
illustrious one had put on the guise of a Chandala. Thy fault has been
great. Once more, with regard to thy desire, I am prepared to do what is
in my power. Indeed, this painful thirst of thine, I shall arrange, shall
be slaked. On those days, O regenerate one, in which thou wilt feel a
desire for water, clouds well-charged with water will rise over this
desert. Those clouds, O son of Bhrigu's race, will give thee savoury
water to drink. Verily, those clouds will become known in the world as
Utanka-clouds.' Thus addressed by Krishna, Utanka became filled with
gladness, and to this day, O Bharata, Utanka-clouds (appear and) shower
rain on and deserts.'"



SECTION LVI

"Janamejaya said, 'With what penances was the high-souled Utanka endued
so that he entertained the wish to denounce a curse on Vishnu himself,
who is the source of all puissance?'

"Vaisampayana said, 'O Janamejaya, Utanka was endued with austere
penances. He was devoted to his preceptor. Endued with great energy, he
abstained from worshipping anybody else. All the children of the Rishis O
Bharata, entertained even this wish, viz., that their devotion to
preceptors should be as great as that of Utanka. Gautama's gratification
with and affection for Utanka, among his numerous disciples, were very
great, O Janamejaya. Indeed, Gautama was highly pleased with the
self-restraint and purity of behaviour that characterised Utanka, and
with his acts of prowess and the services he rendered to him. One after
another, thousands of disciples received the preceptor's permission to
return home (after the completion of their pupilage). In consequence,
however, of his great affection for Utanka, Gautama could not permit him
to leave his retreat. Gradually, in course of time, O son, decrepitude
overtook Utanka, that great ascetic. The ascetic, however, in consequence
of his devotion to his preceptor, was not conscious of it. One day, he
set out, O monarch, for fetching fuel for his preceptor. Soon after
Utanka brought a heavy load of fuel. Toil-worn and hungry and afflicted
by the load he bore on his head, O chastiser of foes, he threw the load
down on the Earth, O king. One of his matted locks, white as silver, had
become entangled with the load. Accordingly, when the load was thrown
down, with it fell on the earth that matted lock of hair. Oppressed as he
had been by that load and overcome by hunger, O Bharata, Utanka,
beholding that sign of old age, began to indulge in loud lamentations
from excess of sorrow. Conversant with every duty, the daughter of his
preceptor the, who was possessed of eyes that resembled the petals of the
lotus, and of hips that were full and round, at the command of her sire,
sought, with downcast face, to hold Utanka's tears in her hands. Her
hands seemed to burn with those tear-drops that she held. Unable,
accordingly, to hold them longer, she was obliged to throw them down on
the Earth. The Earth herself was unable to hold those tear-drops of
Utanka. With a gratified heart, Gautama then said unto the regenerate
Utanka,--Why, O son, is thy mind so afflicted with grief today? Tell me
calmly and quietly, O learned Rishi, for I wish to hear it in detail.'

"Utanka said, 'With mind entirely devoted to thee, and wholly bent upon
doing what is agreeable to thee, with my, heart's devotion turned to
thee, and with thoughts entirely dwelling on thee, (I have resided here
till) decrepitude has come upon me without my knowing it at all. I have
not, again, known any happiness. Though I have dwelt with thee for a
hundred years, yet thou hast not granted me permission to depart. Many
disciples of thine, that were my juniors, have, however, been permitted
by thee to return. Indeed, hundreds and thousands of foremost Brahmanas
have, equipt with knowledge, been permitted by thee (to depart from thy
retreat and set themselves up as teachers)!'

"Gautama said, 'Through my love and affection for thee, and in
consequence of thy dutiful services to me, a long time has elapsed
without my knowing it, O foremost of Brahmanas. If, however, O thou of
Bhrigu's race, the desire is entertained by thee of leaving this place,
do thou go without delay, receiving my permission.'

"Utanka said. 'What shall I present to my preceptor? Tell me this, O best
of regenerate persons. Having brought it, I shall go hence, O lord, with
thy permission.'

"Gautama said. 'The good that the gratification of the preceptor is the
final fee. [171] Without doubt, O regenerate one. I have been highly
gratified with thy conduct. Know, O perpetuator of Bhrigu's race, that I
have been exceedingly gratified with thee for this. If thou becomest a
young man today of sixteen years, I shall bestow on thee, O regenerate
one, this my own daughter for becoming thy wife. No other woman save this
one is capable of waiting upon thy energy.' At these words of Gautama,
Utanka once again became a youth and accepted that famous maiden for his
wife. Receiving the permission of his preceptor, he then addressed his
preceptor's wife, saying,--'What shall I give thee as final fee for my
preceptor? Do thou command me. I desire to accomplish, with wealth or
even my life, what is agreeable and beneficial to thee. Whatever gem,
exceedingly wonderful and of great value, exists in this world, I shall
bring for thee with the aid of my penances. I have no doubt in this.'

"Ahalya said, 'I am highly gratified with thee, O learned Brahmana, with
thy unintermitting devotion, O sinless one. This is enough. Blessed be
thou, go whithersoever thou likest.'

"Vaisampayana continued, 'Utanka, however, O monarch, once more, said
these words,--Do thou command me, O mother. It is meet that I should do
something that is agreeable to thee.'

"Ahalya said, 'Blessed be thou, bring for me those celestial ear-rings
that are worn by the wife of Saudasa. That which is due to thy preceptor
will then be well-discharged.' Replying unto her 'So be it,'--Utanka
departed, O Janamejaya, resolved to bring those ear-rings for doing what
was agreeable to his preceptor's wife. That foremost of Brahmanas,
Utanka, proceeded without any loss of time to Saudasa who had (through
the curse of Vasishtha) become a cannibal, in order to solicit the
ear-rings from him. Gautama meanwhile said unto his wife,--'Utanka is not
to be seen today.' Thus addressed, she informed him how he had departed
for fetching the jewelled ear-rings (of Saudasa's queen). At this,
Gautama said,--'Thou hast not acted wisely. Cursed (by Vasishtha), that
king (who has been transformed into a man-eater) will verily slay Utanka.'

"Ahalya said, 'Without knowing this, O holy one, I have set Utanka to
this task. He shall not, however, incur any danger through thy grace.
Thus addressed by her, Gautama said,--'Let it be so!' Meanwhile, Utanka
met king Saudasa in a deserted forest.'"



SECTION LVII

"Vaisampayana said, "Beholding the king, who had become so, of frightful
mien, wearing a long beard smeared with the blood of human beings, the
Brahmana Utanka, O king, did not become agitated. That monarch of great
energy, inspiring terror in every breast and looking like a second Yama,
rising up, addressed Utanka, saying,--'By good luck, O best of Brahmanas,
thou hast come to me at the sixth hour of the day when I am in search of
food.'

"Utanka said, 'O king, know that I have come hither in course of my
wanderings for the sake of my preceptor. The wise have said that I while
one is employed for the sake of one's preceptor, one should not be
injured.'

"The king said, 'O best of Brahmanas, food has been ordained for me at
the sixth hour of the day. I am hungry. I cannot, therefore, allow thee
to escape today.'

"Utanka said, 'Let it be so, O king. Let this compact be made with me.
After I have ceased to wander for my preceptor, I shall once more come
and place myself within thy power. It has been heard by me, O best of
kings, that the object I seek for my preceptor is under thy control, O
monarch. Therefore, O ruler of men, I solicit thee for it. Thou daily
givest many foremost of gems unto superior Brahmanas. Thou art a giver, O
chief of men, from whom gifts may be accepted, know that I too am a
worthy object of charity present before thee, O best of kings. Having
accepted from thee in gift that object for my preceptor which is under
thy control, I shall, O king, in consequence of my compact, once more
come back to thee and place myself under thy power. I assure thee truly
of this. There is no falsehood in this. Never before have I spoken
anything untrue, no, not even in jest. What shall I say then of other
occasions?'

"Saudasa said, 'If the object thou seekest for thy preceptor is capable
of being placed in thy hands by me, if I be regarded as one from whom a
gift may be accepted, do thou then say what that object is.'

"Utanka said, 'O foremost of men, O Saudasa, in my estimation thou art a
worthy person from whom gifts may be accepted. I have, therefore, come to
thee for begging of thee the jewelled ear-rings (worn by thy queen).'

"Saudasa said, 'Those jewelled ear-rings, O learned and regenerate Rishi,
belong to my wife. They should be asked from her. Do thou, therefore,
solicit some other thing from me. I shall give it to thee, O thou of
excellent vows.'

"Utanka said, 'If we be regarded as any authority, do thou cease then to
urge this pretext. Do thou give those jewelled ear-rings to me. Be thou
truthful in speech, O king.'

"Vaisampayana continued, 'Thus addressed, the king once more addressed
Utanka and said unto him, 'Do thou, at my word, go to my venerable queen,
O best of men, and ask her, saying,--Give!--She of pure vows, thus
solicited by thee, will certainly, at my command, give thee, O foremost
of regenerate persons, those jewelled ear-rings of hers without doubt.'

"Utanka said, 'Whither, O ruler of men, shall I be able to meet thy
queen? Why dost thou not thyself go to her?'

"Saudasa said, 'Thou wilt find her today in the vicinity of a foremost
fountain. I cannot see her today as the sixth hour of the day has come.'

"Vaisampayana continued, 'Thus addressed, Utanka, O chief of Bharata's
race, then left that spot. Beholding Madayanti, he informed her of his
object. Hearing the command of Saudasa, that lady of large eyes replied
unto the highly intelligent Utanka, O Janamejaya, in these words: 'It is
even so, O regenerate one. Thou shouldst, however, O sinless one, assure
me that thou dost not say what is untrue. It behoves thee to bring me
some sign from my husband. These celestial ear-rings of mine, made of
costly gems, are such that the deities and Yakshas and great Rishis
always watch for opportunities for bearing them away. If placed at any
time on the Earth, this costly article would then be stolen by the Nagas.
If worn by one who is impure in consequence of eating, it would then be
taken away by the Yakshas. If the wearer falls asleep (without taking
care of these precious ear-rings) the deities would then take them away.
O best of Brahmanas, these ear-rings are capable of being taken away,
when such opportunities present themselves, by deities and Rakshasas and
Nagas, if worn by a heedless person. O best of regenerate ones, these
ear-rings, day and night, always produce gold. At night, they shine
brightly, attracting the rays of stars and constellations. O holy one, if
worn by any one, he would be freed from hunger and thirst and fear of
every kind. The wearer of these ear-rings is freed also from the fear of
poison and fire and every kind of danger. If worn by one of short
stature, these become short. If worn by one of tall stature, these grow
in size. Even of such virtues are these ear-rings of mine. They are
praised and honoured everywhere. Indeed, they are known over the three
worlds. Do thou, therefore, bring me some sign (from my husband).'"



SECTION LVIII

"Vaisampayana said, 'Utanka, coming back to king Saudasa who was always
well-disposed towards all his friends, solicited him for some sign (to
convince Madayanti of the fact of his being really commissioned by the
king). That foremost one of Ikshwaku's race then gave him a sign.'

"Saudasa said, 'This my present condition is intolerable. I do not behold
any refuge. Knowing this to be my wish, do thou give away the jewelled
ear-rings.' [172] Thus addressed by the king, Utanka went back to the
queen and reported to her the words of her lord. Hearing those words, the
queen gave unto Utanka her jewelled ear-rings. Having obtained the
ear-rings, Utanka came back to the king and said unto him, 'I desire to
hear, O monarch, what the import is of those mysterious words Which thou
saidst as a sign to thy queen.'

"Saudasa said, 'Kshatriyas are seen to honour the Brahmanas from the very
beginning of the creation. Towards the Brahmanas, however, many offences
arise (on the part of Kshatriyas). As regards myself, I am always bent in
humility before them. I am overtaken by a calamity through a Brahmana.
Possessed of Madayanti, I do not see any other refuge. Indeed, O foremost
of all persons having of a high goal, I do not behold any other refuge
for myself in the matter of approaching the gates of Heaven, or in
continuing here, O best of regenerate ones. It is impossible for a king
that is hostile to Brahmanas to continue living in this world or in
attaining to happiness in the next. Hence have I given thee these my
jewelled ear-rings which were coveted by thee. [173] Do thou now keep the
compact which thou hast made with me today.'

"Utanka said, 'O king, I shall certainly act according to my promise. I
shall truly come back and place myself under thy power. There is,
however, a question, O scorcher of foes, which I wish to ask thee.'

"Saudasa said, 'Say, O learned Brahmana, what is in thy mind. I shall
certainly reply unto thy words. I shall dispel whatever doubt may be in
thy mind. I have no hesitation in this.'

"Utanka said, 'Those who are skilled in the rules of duty say that
Brahmanas are of restrained speech. One who behaves wrongly towards
friends is regarded as vile as a thief.' [174] Thou, again, O king, hast
become my friend today. Do thou then, O foremost of men, give me such
counsel as is approved by the wise. As regards myself, I have now
obtained the fruition of my wishes. Thou, again, art a cannibal. Is it
proper for me to come back to thee or not?'

"Saudasa said, 'If it is proper (for me), O foremost of superior
Brahmanas, to say what thou askest, I should then, O best of regenerate
ones, tell thee that thou shouldst never come back to me. O perpetuator
of Bhrigu's race, by acting even thus, thou wilt attain to what is
beneficial to thee. If thou comest back, O learned Brahmana, thou wilt
surely meet with death.'

"Vaisampayana continued, 'Thus addressed by the intelligent king in
respect of what was beneficial for him. Utanka took leave of the monarch
and set out for the presence of Ahalya. Desirous of doing what was
agreeable to the wife of his preceptor, he took the ear-rings with him
and set out with great speed for reaching the retreat of Gautama.
Protecting them even in the manner directed by Madayanti, that is,
binding them within the folds of his black deer-skin, he proceeded on his
way. After he had proceeded for some distance, he became afflicted by
hunger. He there beheld a Vilwa tree bent down with the weight of (ripe)
fruits. [175] He climbed that tree. Causing his deer-skin, O chastiser of
foes, to hang on a branch, that foremost of regenerate persons then began
to pluck some fruits. While he was employed in plucking those fruits with
eyes directed towards them, some of them fell, O king, on that deerskin
in which those ear-rings had been carefully tied by that foremost of
Brahmanas. With the strokes of the fruits, the knot became untied.
Suddenly that deer-skin, with the ear-rings in it, fell down. When the
knot being unfastened, the deer-skin fell down on the ground, a snake who
was there beheld those jewelled ear-rings. That snake belonged to the
race of Airavata. With great promptness he took up the ear-rings in his
mouth and then entered an anthill. Beholding the ear-rings taken away by
that snake, Utanka, filled with wrath and in great anxiety of mind, came
down from the tree. Taking his staff he began to pierce that anthill.
That best of Brahmanas, burning with wrath and the desire for revenge,
ceaselessly employed himself for five and thirty days in that task. The
goddess Earth, unable to bear the force of Utanka's walking staff and
with body torn therewith, became exceedingly anxious. Unto that
regenerate Rishi then, who continued to dig the Earth from desire of
making a path to the nether regions inhabited by the Nagas, the chief of
the celestials, armed with the thunder, came there, on his car drawn by
green horses. Endued with great energy, he beheld that foremost of
Brahmanas, as he sat there engaged in his task.'

"Vaisampayana continued, 'Assuming the garb of a Brahmana afflicted with
the sorrow of Utanka, the chief of the celestials addressed him, saying,
'This (purpose of thine) is incapable of being achieved. The regions of
the Nagas are thousands of Yojanas removed from this place. I think that
thy purpose is not capable of being achieved with thy walking staff.'

"Utanka said, 'If, O Brahmana, the ear-rings be not recovered by me from
the regions of the Nagas, I shall cast off my life-breaths before thy
eyes, O foremost of regenerate persons!'

"Vaisampayana said, 'When the thunder-armed Indra failed to divert Utanka
from his purpose, he united the latter's walking staff with the force of
thunder. Then, O Janamejaya, the Earth, opening with those strokes having
the force of thunder, yielded a way to the (nether) regions inhabited by
the Nagas. By that path Utanka entered the world of Nagas. He saw that
that region lay extended thousands of Yojanas on all sides. Indeed, O
blessed one, it was equipt with many walls made of pure gold and decked
with jewels and gems. There were many fine tanks of water furnished with
flights of stair-cases made of pure crystal, and many rivers of clear and
transparent water. He saw also many trees with diverse species of birds
perching on them. That perpetuator of Bhrigu's race behold the gate of
that region which was full five Yojanas high and a hundred Yojanas in
width. Beholding the region of the Nagas, Utanka became very cheerless.
Indeed, he, despaired of getting back the earrings. Then there appeared
unto him a black steed with a white tail. His face and eyes were of a
coppery hue, O thou of Kuru's race, and he seemed to blaze forth with
energy. Addressing Utanka, he said, 'Do thou blow into the Apana duct of
my body. Thou wilt then, O learned Brahmana, get back thy ear-rings which
have been taken away by a descendant of Airavata's race! Do not loathe to
do my bidding, O son. Thou didst it often at the retreat of Gautama in
former days.'

"Utanka said, 'How did I know thee in the retreat of my preceptor?
Indeed, I wish to hear how I did in those days what thou biddest me do
now.'

"The steed said, 'Know, O learned Brahmana, that I am the preceptor of
thy preceptor, for I am the blazing Jatavedas (deity of fire). By thee I
was often worshipped for the sake of thy preceptor, O child of Bhrigu's
race, duly and with a pure heart and body. For that reason I shall
accomplish what is for thy good. Do my bidding without delay.' Thus
addressed by the deity of fire, Utanka did as he was directed. The deity
then, gratified with him, blazed up for consuming everything. From the
pores of his body, O Bharata, in consequence of his very nature, a thick
smoke issued threatening terrors to the world of Nagas. With that mighty
and wide-spreading smoke, O Bharata, everything became enveloped in
gloom, so that nothing, O king, could any longer be seen in the world of
the Nagas. Cries of woe were heard throughout the mansions of the
Airavatas, uttered by the Nagas headed by Vasuki, O Janamejaya. Enveloped
by that smoke, the palaces could no longer be seen, O Bharata. These
resembled woods and hill overwhelmed by a thick forest. With eyes that
were red in consequence of that smoke, and afflicted by the energy of the
deity of fire, the Nagas came out of their mansions to the high-souled
son of Bhrigu's race for ascertaining what was the matter. Having heard
what the matter was from that ascetic of immeasurable energy, all the
Nagas, with fear depicted on their eyes, offered him their worship
according to due forms. Indeed, all the Nagas placing the old and the
young one's before them, bowed unto him with their heads and joining
their hands addressed him, saying, 'Be gratified with us, O holy one!'
Having gratified that Brahmana and offered him water to wash his feet and
the ingredients of the Arghya (for honouring him), the Nagas gave him
those celestial and highly-adored ear-rings. Thus honoured by them,
Utanka of great prowess, circumambulating the deity of fire, started for
the retreat of his preceptor. Indeed, repairing quickly to Gautama's
asylum, O king, he presented those ear-rings unto the wife of his
preceptor, O sinless one. That best of Brahmanas also told his preceptor
everything about Vasuki and the other Nagas that had occurred. It was
even thus, O Janamejaya, that the high-souled Utanka, having wandered
through the three worlds, fetched those jewelled ear-rings (for his
preceptor's wife). Of such prowess, O chief of Bharata's race, was the
ascetic Utanka. So austere were the penances with which he was endued. I
have thus told thee what thou hadst asked me.'"



SECTION LIX

"Janamejaya said, 'After having conferred that boon on Utanka, O foremost
of regenerate persons, what did the mighty-armed Govinda of great
celebrity next do?'

"Vaisampayana said, 'Having granted that boon to Utanka, Govinda,
accompanied by Satyaki, proceeded to Dwaraka on his car drawn by his
large steeds endued with great speed. Passing many lakes and rivers and
forests and hills, he at last came upon the delightful city of Dwaravati.
It was at the time, O king, when the festival of Raivataka had begun,
that he of eyes like lotus-petals arrived with Satyaki as his companion.
Adorned with many beautiful things and covered with diverse Koshas made
of jewels and gems, the Raivataka hill shone, O king, with great
splendour. That high mountain, decked with excellent garlands of gold and
gay festoons of flowers, with many large trees that looked like the Kalpa
trees of Indra's garden, and with many golden poles on which were lighted
lamps, shone in beauty through day and night. By the caves and fountains
the light was so great that it seemed to be broad day. On all sides
beautiful flags waved on the air with little bells that jingled
continuously. The entire hill resounded with the melodious songs of men
and women. Raivataka presented a most charming prospect like Meru with
all his jewels and gems. Men and women, excited and filled with delight,
O Bharata, sang aloud. The swell of music that thus rose from that
foremost of mountains seemed to touch the very heavens. Everywhere were
heard spouts and loud whoops of men who were in all stages of excitement.
The cackle of thousands of voices made that mountain delightful and
charming. It was adorned with many shops and stalls filled with diverse
viands and enjoyable articles. There were heaps of cloths and garlands,
and the music of Vinas and flutes and Mridangas was heard everywhere.
Food mixed with wines of diverse kinds was stored here and there. Gifts
were being ceaselessly made to those that were distressed, or blind, or
helpless. In consequence of all this, the festival of that mountain
became highly auspicious. There were many sacred abodes built on the
breast of that mountain, O hero, within which resided many men of
righteous deeds. Even thus did the heroes of Vrishni's race sport in that
festival of Raivataka. Equipt with those mansions, that mountain shone
like a second Heaven. At the arrival of Krishna, O chief of Bharata's
race, that prince of mountains resembled the blessed abode of Indra
himself. Worshipped (by his relatives), Krishna then entered a beautiful
mansion. Satyaki also went to his own quarters with a delighted soul.
Govinda entered his residence after a long absence, having accomplished
feats of great difficulty like Vasava amid the Danava host. The heroes of
the Bhoja, Vrishni, and Andhaka races, all came forward to receive that
high-souled one like the deities advancing to receive him of a hundred
sacrifices. Endued with great intelligence, he honoured them in return
and enquired after their welfare. With a gratified heart he then saluted
his father and mother. The mighty-armed hero was embraced by both of them
and comforted too (by numerous evidences of affection). He then took his
seat with all the Vrishnis sitting around him. Having washed his feet and
dispelled his fatigue, Krishna of mighty energy, as he sat there, then
recounted the chief incidents of the great battle in answer to the
questions put to him by his sire.'"



SECTION LX

"Vasudeva said, 'O thou of Vrishni's race, I have repeatedly heard men
speaking of the wonderful battle (between the Kurus and the Pandavas).
Thou, however, O mighty-armed one, hast witnessed it with thy own eyes.
Do thou, therefore, O sinless one, describe the battle in detail. Indeed,
tell me how that battle took place between the high-souled Pandavas (on
the one side) and Bhishma and Karna and Kripa and Drona and Salya and
others (on the other side), between, in fact, numerous other Kshatriyas
well-skilled in aims, differing from one another in mien and attire, and
hailing from diverse realms.'

"Vaisampayana continued, 'Thus addressed by his sire, he of eyes like
lotus-petals narrated, in the presence of his mother also, how the
Kaurava heroes had been slain in battle.'

"Vasudeva said, 'The feats were highly wonderful that were achieved by
those high-souled Kshatriyas. In consequence of their large number, they
are incapable of being enumerated in even hundreds of years. I shall
however, mention only the foremost of them. Do thou listen, therefore, to
me as I mention in brief those feats achieved by the kings of Earth. O
thou of godlike splendour. Bhishma of Kuru's race became the
generalissimo, having eleven divisions of the Kaurava princes under his
command, like Vasava of the celestial forces. [176] Sikhandin of great
intelligence, protected by the blessed Arjuna, became the leader of the
seven divisions of the sons of Pandu. The battle between the Kurus and
the Pandavas (under these leaders) raged for ten days. It was so fierce
as to make one's hair stand on its end. Then Sikhandin, in great battle,
aided by the wielder of Gandiva, slew, with innumerable arrows, the son
of Ganga fighting bravely. Lying on a bed of arrows, Bhishma waited like
an ascetic till the sun leaving his southward path entered on his
northerly course when that hero gave up his life-breaths. Then Drona,
that foremost of all persons conversant with arms, that greatest of men
under Duryodhana, like Kavya himself of the lord of the Daityas, became
generalissimo. [177] That foremost of regenerate persons, ever boasting of
his prowess in battle, was supported by the remnant of the Kaurava force
consisting then of nine Akshauhinis, and protected by Kripa and Vrisha
and others. Dhrishtadyumna conversant with many mighty weapons, and
possessed of great intelligence, became the leader of the Pandavas. He
was protected by Bhima like Varuna protected by Mitra. That high-souled
hero, always desirous of measuring his strength with Drona, supported by
the (remnant of the) Pandava army, and recollecting the wrongs inflicted
(by Drona) on his sire (Drupada, the king of the Panchalas), achieved
great feats in battle. In that encounter between Drona and the son of
Prishata, the kings assembled from diverse realms were nearly
exterminated. That furious battle lasted for five days. At the conclusion
of that period, Drona, exhausted, succumbed to Dhrishtadyumna. After
that, Karna became the generalissimo of Duryodhana's forces. He was
supported in battle by the remnant of the Kaurava host which numbered
five Akshauhinis. Of the sons of Pandu there were then three Akshauhinis.
After the slaughter of innumerable heroes, protected by Arjuna, they came
to battle. The Suta's son Karna, though a fierce warrior, encountering
Partha, came to his end on the second day, like an insect encountering a
blazing fire. After the fall of Karna, the Kauravas became dispirited and
lost all energy. Numbering three Akshauhinis, they gathered round the
ruler of the Madras. Having lost many car-warriors and elephants and
horsemen, the remnant of the Pandava army, numbering one Akshauhini and
penetrated with cheerlessness, supported Yudhishthira (as their leader).
The king Yudhishthira, in the battle that ensued, achieved the most
difficult feats and slew, before half the day was over, the king of the
Madras. After the fall of Salya, the high-souled Sahadeva of immeasurable
prowess slew Sakuni, the man who had brought about the quarrel (between
the Pandavas and the Kurus). After the fall of Sakuni, the royal son of
Dhritarashtra, whose army had suffered an extensive carnage and who on
that account had become exceedingly cheerless, fled from the field, armed
with his mace. Then Bhimasena of great prowess, filled with wrath,
pursued him and discovered him within the waters of the Dwaipayana lake.
With the remnant of their army, the Pandavas surrounded the lake and,
filled with joy, encountered Duryodhana concealed within the waters.
Their wordy shafts, penetrating through the waters, pierced Duryodhana.
Rising up from the lake, the latter approached the Pandavas, armed with
his mace, desirous of battle. Then, in the great battle that ensued, the
royal son of Dhritarashtra was slain by Bhimasena who put forth his great
prowess, in the presence of many kings. After this the remnant of the
Pandava army, as it slept in the camp, was slaughtered at night time by
Drona's son who was unable to put up with the slaughter of his father (at
the hands of Dhrishtadyumna). Their sons slain, their forces slain, only
the five sons of Pandu are alive with myself and Yuyudhana. With Kripa
and the Bhoja prince Kritavarman, the son of Drona represents the unslain
remnant of the Kaurava army. Dhritarashtra's son Yuyutsu also escaped
slaughter in consequence of his having adopted the side of the Pandavas.
Upon the slaughter of the Kaurava king (Suyodhana) with all his followers
and allies, Vidura and Sanjaya have come to the presence of king
Yudhishthira the just. Even thus did that battle occur, O lord, for eight
and ten days. Many kings of Earth, slain therein, have ascended to
Heaven.'

"Vaisampayana continued, 'The Vrishnis, as they heard, O king, that
dreadful account became filled with grief and sorrow and pain.'



SECTION LXI

"Vaisampayana said, 'After the high-souled Vasudeva of great prowess had
finished his narration of the great battle of the Bharatas before his
sire, it was plain that that hero had passed over the slaughter of
Abhimanyu. The motive of the high-souled one was that his sire might not
hear what was highly unpleasant to him. Indeed, the intelligent Krishna
did not wish that his sire Vasudeva should, on hearing the dreadful
intelligence of the death of his daughter's son, be afflicted with sorrow
and grief. (His sister) Subhadra, noticing that the slaughter of her son
had not been mentioned, addressed her brother, saying,--Do thou narrate
the death of my son, O Krishna--and fell down on the earth (in a swoon).
Vasudeva beheld his daughter fallen on the ground. As soon as he saw
this, he also fell down, deprived of his senses by grief. (Regaining his
senses) Vasudeva, afflicted with grief at the death of his daughter's
son, O king, addressed Krishna, saying, 'O lotus-eyed one, thou art famed
on Earth for being truthful in speech. Why, however, O slayer of foes,
dost thou not tell me today of the death of my daughter's son? O puissant
one, tell me in detail of the slaughter of thy sister's son. Possessed of
eyes resembling thine, alas, how was he slain in battle by foes? Since my
heart does not from grief break into a hundred pieces, it seems, O thou
of the Vrishni's race, that it does not die with men when its hour does
not come. Oh, at the time of his fall, what words did he utter;
apostrophising his mother? O lotus-eyed one what did that darling of
mine, possessed of restless eyes, say unto me? I hope he has not been
slain by foes while retreating from battle with his back towards them? I
hope, O Govinda, that, his face did not become cheerless while fighting?
He was possessed, O Krishna, of mighty energy. From a spirit of
boyishness, that puissant hero, boasting (of his prowess) in my presence,
used to speak of his skill (in battle). I hope that boy does not lie on
the field, slain deceitfully by Drona and Karna and Kripa and others? Do
thou tell me this. That son of my daughter always used to challenge
Bhishma and that foremost of all mighty warriors, viz., Karna, in
battle.' Unto his sire who, from excess of grief, indulged in such
lamentations, Govinda, more afflicted than he answered in these words.
'His face did not become cheerless as he fought in the van of battle.
Fierce though that battle was, he did not turn his back upon it. Having
slain hundreds and thousands of kings of Earth, he was brought to grief
by Drona and Karna and at last succumbed to the son of Dussasana. If, O
lord, he had been encountered, one to one, without intermission, he was
incapable of being slain in battle by even the wielder of the
thunderbolt. When his sire Arjuna was withdrawn from the main body by the
Samsaptakas (who challenged to fight him separately), Abhimanyu was
surrounded by the enraged Kaurava heroes headed by Drona in battle. Then,
O sire, after he had slaughtered a very large number of foes in battle,
thy daughter's son at last succumbed to the son of Dussasana. Without
doubt, he has gone to Heaven. Kill this grief of thine, O thou of great
intelligence. They that are of cleansed understandings never languish
when they meet with any calamity. He by whom Drona and Karna and others
were checked in battle,--heroes that were equal to Indra himself in
might--why would not he ascend to Heaven? O irresistible one, do thou
kill this grief of thine. Do not suffer thyself to be swayed by wrath.
That conqueror of hostile cities has attained in that sanctified goal
which depends upon death at the edge of weapons. After the fall of that
hero, this my sister Subhadra stricken with grief, indulged in loud
lamentations, when she saw Kunti, like a female ospray. When she met
Draupadi, she asked her in grief,--O reverend lady, where are all our
sons? I desire to behold them. Hearing her lamentations, all the Kaurava
ladies embraced her and wept sitting around her. Beholding (her
daughter-in-law) Uttara, she said,--'O blessed girl, where has thy
husband gone? When he comes back, do thou, without losing a moment,
apprise me of it. Alas, O daughter of Virata, as soon he heard my voice,
he used to come out of his chamber without the loss of a moment. Why does
not thy husband come out today? Alas, O Abhimanyu, thy maternal
uncles--mighty car-warriors--are all hale. They used to bless thee when
they saw thee come here prepared to go out for battle. Do thou tell me
the incidents of battle today as before, O chastiser of foes. Oh. why
dost thou not answer me today--me who am weeping so bitterly?'--Hearing
these lamentations of this daughter of the Vrishni race, Pritha, deeply
afflicted with grief, addressed her and slowly said,--'O Subhadra, though
protected by Vasudeva and Satyaki and by his own sire, thy youthful son
has yet been slain. That slaughter is due to the influence of Time! O
daughter of Yadu's race, mortal thy son was. Do not grieve. Irresistible
in battle, thy son has, without doubt, attained to the highest goal. Thou
art born in a high race of high-souled Kshatriyas. Do not grieve, O thou
of restless glances, O girl of eyes like lotus-petals. Do thou cast thy
eyes on Uttara who is quick with child. O blessed lady, do not yield to
sorrow. This auspicious girl will soon bring forth a son to that hero.
Having comforted her in this way, Kunti, conversant with every duty, O
perpetuator of Yadu's race, casting off her grief, O irresistible one,
made arrangements for Abhimanyu's obsequial rites, with the acquiescence
of king Yudhishthira and Bhima, and the twins (viz., Nakula and Sahadeva)
who in prowess resembled Yama himself. She also made many presents unto
the Brahmanas, and bestowed upon them many kine, O perpetuator of Yadu's
race, Then the Vrishni dame (Kunti), comforted a little, addressed the
daughter of Virata, saying,--O faultless daughter of Virata, thou
shouldst not indulge in grief. For the sake of thy husband, O thou of
rotund hips, protect the child in thy womb.--Having said these words, O
thou of great splendour, Kunti ceased. With her permission I have brought
Subhadra here. It was even thus, O giver of honours, that thy daughter's
son met with his death. Cast off thy burning grief, O irresistible one.
Indeed, do not set thy heart on sorrow.'



SECTION LXII

"Vaisampayana said, 'Having heard these words of his son Vasudeva, that
descendant of Sura, of righteous soul, casting off his grief, made
excellent obsequial offerings (unto Abhimanyu). Vasudeva also performed
those rites for the ascension (to Heaven) of his high-souled nephew, that
hero who was ever the darling of his sire (Vasudeva). He duly fed six
millions of Brahmanas, endued with great energy, with edibles possessed
of every recommendation. Presenting many clothes unto them, Krishna
gratified the thirst for wealth of those Brahmanas. Wonderful were the
heaps of gold, the number of kine and of beds and clothes, that were then
given away. The Brahmanas loudly declared--'Let (Krishna's wealth)
increase.' Then Vasudeva of Dasarha's race, and Valadeva, and Satyaki,
and Satyaka, each performed the obsequial rites of Abhimanyu. Exceedingly
afflicted with grief, they failed to attain comfort. The same was the
case with the sons of Pandu in the city called after the elephant.
Deprived of Abhimanyu, they failed to obtain peace of mind. The daughter
of Virata, O monarch, for many days, totally abstained from all food,
exceedingly afflicted by grief on account of the death of her husband. At
this all her relatives became plunged into excess of grief. They all
feared that the embryo in her womb might be destroyed. Then Vyasa,
ascertaining the state of things by his spiritual vision, came there. The
highly intelligent Rishi, endued with great energy, arrived (at the
palace), addressed Pritha of large eyes, as also Uttara herself,
saying,--'Let this grief be abandoned. O famous lady, a son endued with
mighty energy will be born to thee, through the puissance of Vasudeva and
at my word. That son will rule the Earth after the Pandavas (have
departed from it).' Beholding Dhananjaya, he said unto him, in the
hearing of king Yudhishthira the just, and gladdening him with his words,
'O Bharata.--'The grandson, O highly blessed one, will become a
high-souled prince. He will righteously rule the whole Earth to the verge
of the sea. Therefore, O foremost one of Kuru's race, cast off this
grief, O mower of foes. Do not doubt this. This will truly happen. That
which was uttered by the Vrishni hero on a former occasion, will, without
doubt, happen. Do not think otherwise. As regards Abhimanyu, he has gone
to the regions of the deities, conquered by him with his own acts. That
hero should not be grieved for by thee or, indeed, by the other Kurus.'
Thus addressed by his grandsire, Dhananjaya of righteous soul, O king,
cast off his grief and even became cheerful. Thy sire, O prince, that art
conversant with all duties, began to grow in that womb, O thou of great
intelligence, like the Moon in the lighted fortnight. Then Vyasa urged
the royal son of Dharma for performing the horse-sacrifice. Having said
so, he made himself invisible there and then. The intelligent king
Yudhishthira the just, hearing the words of Vyasa, set his mind on the
journey for bringing wealth (for the sacrifice).'"



SECTION LXIII

"Janamejaya said, 'Having heard these words, O regenerate one, that were
spoken by the high-souled Vyasa in respect of the horse-sacrifice, what
steps were taken by Yudhishthira? Do thou tell me, O foremost of
regenerate ones, how the king succeeded in obtaining the wealth which
Marutta had buried in the Earth.'

"Vaisampayana said, 'Having heard the words of the Island-born ascetic,
king Yudhishthira the just, summoned all his brothers, viz., Arjuna and
Bhimasena and the twin sons of Madri, in proper time and then said unto
them (the following words),--'Ye heroes, you have heard the words which
the highly intelligent and high-souled Krishna has said from his
friendship for and the desire of doing good to the Kurus! [178] Verily,
you have heard those words that have been uttered by that ascetic of
abundant penances, that great sage desirous of bestowing prosperity on
his friends, that preceptor of righteous behaviour, viz., Vyasa of
wonderful feats. You have heard what Bhishma also said, and what Govinda
too of great intelligence has uttered. Remembering those words, ye gong
of Pandu, I desire to obey them duly. By obeying those words of theirs
great blessedness will attach to all of you. Those words spoken by those
utterers of Brahma are certain (if obeyed) to bring in their train
considerable benefit. Ye perpetuators of Kuru's race, the Earth has
become divested of her wealth. Ye kings, Vyasa, therefore, informed us of
the wealth (that lies buried in the Earth) of Marutta. If you think that
wealth abundant or sufficient, how shall we bring it (to our capital)?
What, O Bhima, dost thou think as regards this? When the king, O
perpetuator of Kuru's race, said these words, Bhimasena, joining his
hands, said these words in reply,--'The words thou hast said, O thou of
mighty-arms, on the subject of bringing the wealth indicated by Vyasa,
are approved by me. If, O puissant one, we succeed in getting the wealth
kept there by the son of Avikshita, then this sacrifice, O king, purposed
by us will be easily accomplished. Even this is what I think. We shall,
therefore, bowing our heads unto the high-souled Girisa, and offering due
worship unto that deity, bring that wealth. Blessed be thou. Gratifying
that god of gods, as also his companions and followers, in words,
thought, and deed, we shall, without doubt, obtain that wealth. Those
Kinnaras of fierce mien who are protecting that treasure will certainly
yield to us if the great deity having the bull for his sign become
gratified with us!'--Hearing these words uttered by Bhima, O Bharata,
king Yudhishthira the son of Dharma became highly pleased. The others,
headed by Arjuna, at the same time, said, 'So be it.' The Pandavas then,
having resolved to bring that wealth, ordered their forces to march under
the constellation Dhruba and on the day called by the same name. [179]
Causing the Brahmanas to utter benedictions on them, and having duly
worshipped the great god Maheswara, the sons of Pandu get out (on their
enterprise). Gratifying that high-souled deity with Modakas and frumenty
and with cakes made of meat, the sons of Pandu set out with cheerful
hearts. While they thus set out, the citizen, and many foremost of
Brahmanas, with cheerful hearts, uttered auspicious blessings (on their
heads). The Pandavas, circumambulating many Brahmanas that daily
worshipped their fires, and bending their heads unto them, proceeded on
their journey. Taking the permission of king Dhritarashtra who was
afflicted with grief on account of the death of his sons, his queen
(Gandhari), and Pritha also of large eyes, and keeping the Kaurava prince
Yuyutsu, the son of Dhritarashtra, in the capital, they set out,
worshipped by the citizens and by many Brahmanas possessed of great
wisdom.'"



SECTION LXIV

"Vaisampayana said, 'They then set out, with cheerful hearts, and
accompanied by men and animals all of whom and which were equally
cheerful. They filled the whole Earth with the loud clatter of their
wheels. Their praises hymned by eulogists and Sutas and Magadhas and
bards, and supported by their own army, they looked like so many Adityas
adorned with their own rays. With the white umbrella held over his head,
king Yudhishthira shone with beauty like the lord of the stars on the
night when he is at full. That foremost of men, the eldest son of Pandu,
accepted, with due forms, the blessings and cheers of his gladdened
subjects as he proceeded on his way. As regards the soldiers that
followed the king, their confused murmurs seemed to fill the entire
welkin. That host crossed many lakes and rivers and forests and pleasure
gardens. They at last came upon the mountains. Arrived at that region
where that wealth was buried, O king, the royal Yudhishthira fixed his
camp with all his brothers and troops. The region selected for the
purpose, O chief of Bharata's race, was perfectly level and auspicious
There the king pitched his camp, placing in his van such Brahmanas as
were endued with penances and learning and self-restraint, as also his
priest Agnivesya, O thou of Kuru's race, who was well-conversant with the
Vedas and all their branches. [180] Then the royal sons of Pandu, and the
other kings (who accompanied that expedition), and the Brahmanas and
priests well-skilled in sacrificial rites, having duly performed same
propitiatory ceremonies, spread themselves all over that spot. Having
duly placed the king and his ministers in the middle, the Brahmanas
caused the camp to be pitched by laying out six roads and nine
divisions. [181] King Yudhishthira caused a separate encampment to be duly
made for the infuriate elephants that accompanied his force. When
everything was complete, he addressed the Brahmanas, saying, 'Ye foremost
of Brahmanas, let that be done which you think should be done in view of
the matter at hand. Indeed, let an auspicious day and constellation be
fixed for it. Let not a long time pass away over our heads as we wait in
suspense here. Ye foremost of learned Brahmanas, having formed this
resolution, let that be done which should be done after this.' Hearing
these words of the king, the Brahmanas with those amongst them that were
well-skilled in the performance of religious rites, became filled with
gladness and desirous of doing what was agreeable to king Yudhishthira
the just, said these words in reply, 'This very day is, an auspicious one
with an auspicious constellation. We shall, therefore, strive to
accomplish those high rites we propose. We shall today, O king, live upon
water alone. Do you all fast also today' Hearing those words of those
foremost Brahmanas, the royal sons of Pandu passed that night, abstaining
from all food, and lying confidently on beds of Kusa grass, like blazing
fires in a sacrifice. And the night wore away as they listened to the
discourses of the learned Brahmanas (on diverse subjects). When the
cloudless morning came, those foremost of Brahmanas addressed the royal
son of Dharma (saying as follows).'



SECTION LXV

"'The Brahmanas said, 'Let offerings be made unto the high-souled
Mahadeva of three eyes. Having duly dedicated those offerings, O king, we
shall then strive to gain our object.' Hearing these words of those
Brahmanas, Yudhishthira caused offerings to be duly made unto that deity
who loved to lie down on mountain-breasts. Gratifying the (sacrificial)
fire with (libations of) sanctified butter according to the ordinance,
the priest (Dhaumya) cooked Charu with the aid of Mantras and performed
the necessary rites. He took up many flowers and sanctified them with
Mantras, O king. With Modakas and frumenty and meat, he made offerings to
the deity. With diverse kinds of flowers and with fried paddy, of very
superior kind, Dhaumya, well-versed in the Vedas, performed the remaining
rites. He next presented offerings according to the ordinance unto those
ghostly beings who formed Mahadeva's train. And offerings were next made
to Kuvera, the chief of the Yakshas, and unto Manibhadra also. Unto the
other Yakshas also and unto them that were the foremost ones among the
ghostly companions of Mahadeva, the priest offered due worship, having
filled many jugs with food, with Krisaras and meat and Nivapas mixed with
sesame seeds. The king gave away unto the Brahmanas thousands of kine. He
then directed the presentation, according to due rites, of offerings unto
those night-wandering beings (who live with Mahadeva). Surcharged, as it
were, with the scent of Dhupas, and filled with the fragrance of flowers,
that region, sacred to the deity of deities, O king, became exceedingly
delightful. Having performed the worship of Rudra and of all the Ganas,
the king, placing Vyasa ahead, proceeded towards the place where the
treasure was buried. Once more worshipping the Lord of treasures, and
bowing unto him with reverence and saluting him properly, with diverse
kinds of flowers and cakes and Krisara, having worshipped those foremost
of gems, viz., Sankha and Nidhi, and those Yakshas who are the lords of
gems, and having worshipped many foremost of Brahmanas and caused them to
utter blessings, the king endued with great puissance, strengthened by
the energy and the auspicious benedictions of those Brahmanas, caused
that spot to be excavated. Then numerous vessels of diverse and
delightful forms, and Bhringaras and Katahas and Kalasas and
Bardhamanakas, and innumerable Bhajanas of beautiful forms, were dug out
by king Yudhishthira the just. The wealth thus dug out was placed in
large 'Karaputas' for protection. [182] A portion of the wealth was caused
to be borne upon the shoulders of men in stout balances of wood with
baskets slung like scales at both ends. Indeed, O king, there were other
methods of conveyance there for bearing away that wealth of the son of
Pandu. [183] There were sixty thousands of camels and a hundred and twenty
thousand horses, and of elephants, O monarch, there were one hundred
thousand. Of cars there were as many, and of carts, too as many, and of
she-elephants as many. Of mules and men the number was untold. That
wealth which Yudhishthira caused to be dugout was even so much. Sixteen
thousand coins were placed on the back of each camel; eight thousand on
each car; four and twenty thousand on each elephant; (while proportionate
loads were placed on horses and mules and on the backs, shoulder and
heads of men). Having loaded these vehicles with that wealth and once
more worshipping the great deity Siva, the son of Pandu set out for the
city called after the elephant, with the permission of the Island-born
Rishi, and placing his priest Dhaumya in the van. That foremost of men,
viz., the royal son of Pandu, made short marches everyday, measured by a
Goyuta (4 miles). That mighty host, O king, afflicted with the weight
they bore, returned, bearing that wealth, towards the capital, gladdening
the hearts of all those perpetuators of the Kuru race.'"



SECTION LXVI

"Vaisampayana said, 'Meanwhile, Vasudeva of great energy accompanied by
the Vrishnis, came to the city called after the elephant. While leaving
that city for returning to his own Dwaraka, he had been requested by the
son of Dharma to come back. Hence, knowing that the time fixed for the
horse-sacrifice had come, that foremost of men came back (to the Kuru
capital). Accompanied by the son of Rukmini, by Yuyudhana, by
Charudeshna, by Samva, by Gada, by Kritavarman, by the heroic Sarana, by
Nisatha, and by the Unmukha, Vasudeva came with Valadeva at the head of
the train, with Subhadra also accompanying him. Indeed, that hero came
for seeing Draupadi and Uttara and Pirtha and for comforting those
Kshatriya ladies of distinction who had been bereft of many of their
protectors. Beholding those heroes come, king Dhritarashtra, as also the
high-souled Vidura, received them with due honours. That foremost of men,
viz., Krishna of great energy, well adored by Vidura and Yuyutsu,
continued to reside in the Kuru capital. It was while the Vrishni heroes,
O Janamejaya, were residing in the Kuru city, O king, that thy sire, that
slayer of hostile heroes, was born. The royal Parikshit, O monarch,
afflicted by the Brahma weapon (of Aswatthaman), upon coming out of the
womb, lay still and motionless, for life he had not. By his birth he had
gladdened the citizens but soon plunged them into grief. The citizens,
learning of the birth of the prince, uttered a leonine shout. That noise
proceeded to the utmost verge of every point of the compass. Soon,
however, (when it was known that the prince was bereft of life), that
noise ceased. With great haste Krishna, his senses and mind considerably
affected, with Yuyudhana in his company, entered the inner apartments of
the palace. He beheld his own paternal aunt (Kunti) coming, loudly
weeping and calling upon him repeatedly. Behind her were Draupadi and the
famous Subhadra, and the wives of the relatives of the Pandavas, all
weeping piteously. Meeting Krishna, Kunti, that daughter of the Bhoja
race, said unto him, O foremost of monarchs, these words in a voice
chocked with tears, 'O Vasudeva, O mighty-armed hero, Devaki by having
borne thee, has come to be regarded as an excellent genetrix. Thou art
our refuge, and our glory. This race (of Pandu) depends upon thee for its
protector. O Yadava hero, O puissant one, this child of thy sister's son,
has come out of the womb, slain by Aswatthaman. O Kesava, do thou revive
him. O delighter of the Yadavas, even this was vowed by thee, O puissant
one, when Aswatthaman had inspired the blade of grass into a
Brahma-weapon of mighty energy. Indeed, O Kesava, thy words were even
these, I shall revive that child if he comes out of the womb dead.--That
child, O son, has been born dead. Behold him, O foremost of men. It
behoveth thee, O Madhava, to rescue Uttara and Subhadra and Draupadi and
myself, and Dharma's son (Yudhishthira), and Bhima and Phalguna, and
Nakula, and the irresistible Sahadeva. In this child are bound the
life-breaths of the Pandavas and myself. O thou of the Dasarha race, on
him depends the obsequial cake of Pandu, as also of my father-in-law, and
of Abhimanyu too, blessed be thou, that darling nephew of thine who was
so very like unto thee. Do thou accomplish today what will be beneficial
to all these. I urge thee earnestly, O Janarddana. Uttara, O slayer of
foes, always repeats the words said unto her by Abhimanyu. Without doubt,
O Krishna, those words were highly agreeable to her. O thou of the
Dasarha race, Arjuna's son said unto this daughter of Virata,--Thy son, O
blessed girl, will go to my maternal uncles. Taking up his residence with
the Vrishnis and Andhakas, he will obtain from them the science of arms,
indeed, diverse wonderful weapons and the whole of the science of
politics and morality. Even these were the words, O son, that that slayer
of hostile heroes, viz., the son of Subhadra, that irresistible hero,
said unto Uttara. from his affection for her. O slayer of Madhu, bowing
our heads unto thee, we pray thee for making those words of Abhimanyu
true. In view also of the time that has come, do thou accomplish what is
highly beneficial. Having said these words unto that hero of the
Vrishni's race, Pritha of large eyes, raised her arms upwards and with
the other ladies in her company, fell down on the Earth. All of them,
with eyes rendered muddy by tears, repeatedly exclaimed, saying, 'Alas,
the son of Vasudeva's nephew has been born dead.' After Kunti had said
so, Janarddana took hold of her, O Bharata, and gently raising her from
the Earth, comforted her as follows.'"



SECTION LXVII

"Vaisampayana said, 'After Kunti had sat up, Subhadra, beholding her
brother, began to weep aloud, and afflicted with excessive grief,
said,--'O thou of eyes like lotus petals, behold the grandson of Arjuna
of great intelligence. Alas, the Kuru race having been thinned, a child
has been born that is feeble and dead. The blade of grass (inspired into
a weapon of great efficacy), uplifted by Drona's son for compassing the
destruction of Bhimasena, fell upon Uttara and Vijaya and myself. [184]
Alas, that blade, O Kesava, is still existing unextracted in me, after
having pierced my heart, since I do not, O irresistible hero, behold this
child with (his sire who was) my son. What will the righteous-souled king
Yudhishthira the just say? What will Bhimasena and Arjuna and the two
sons of Madravati also say? Hearing that Abhimanyu's son was born and
dead, the Pandavas, O thou of Vrishni's race, will regard themselves as
cheated by Aswatthaman. Abhimanyu, O Krishna, was the favourite of all
the Pandava brothers, without doubt. Hearing this intelligence, what will
those heroes, vanquished by the weapon of Drona's son say? What grief, O
Janarddana, can be greater than this viz., that Abhimanyu's son should be
born dead! Bowing unto thee with my head, O Krishna, I seek to gratify
thee today. Behold, O foremost of men, these two standing here, viz.,
Pritha and Draupadi. When, O Madhava, the son of Drona sought to destroy
the embryos even in the wombs of the ladies of the Pandavas, at that
time, O grinder of foes, thou saidst in wrath unto Drona's son (ever
these words), 'O wretch of a Brahmana, O vilest of men, I shall
disappoint thy wish. I shall revive the son of Kiritin's son.' Hearing
these words of thine and well knowing thy puissance, I seek to gratify
thee, O irresistible hero. Let the son of Abhimanyu be revived. It having
pledged thyself previously thou dost not accomplish thy auspicious vow,
do thou then know for certain, O chief of the Vrishni race, that I shall
cast off my life. If, O hero, this son of Abhimanyu doth not revive when
thou, O irresistible one, art alive and near, of what other use wilt thou
be to me? Do thou, therefore, O irresistible one, revive this son of
Abhimanyu,--this child possessed of eyes similar to his,--'even as a
rain-charged cloud revives the lifeless crops (on a field). Thou, O
Kesava, art righteous-souled, truthful, and of prowess incapable of being
baffled. It behoveth thee, O chastiser of foes, to make thy words
truthful. If only thou wishest it, thou canst revive the three worlds (of
being) if dead. What need I say, therefore, of this darling child, born
but dead, of thy sister's son? I know thy puissance, O Krishna.
Therefore, do I solicit thee. Do thou show this great favour to the sons
of Pandu. It behoveth thee, O mighty-armed one, to show compassion to
this Uttara or to me, thinking that I am thy sister or even a mother that
hath lost her son, and one that hath thrown herself upon thy protection.'"



SECTION LXVIII

"Vaisampayana said, 'Thus addressed, O king, (by his sister and others),
the slayer of Kesin, exceedingly afflicted by grief, answered,--'So be
it!'--These words were uttered with sufficient loudness and they
gladdened all the inmates of the inner apartments of the palace. The
puissant Krishna, that foremost of men, by uttering these words,
gladdened all the people assembled there, like one pouring cold water on
a person afflicted with sweat. He then quickly entered the lying-in room
in which thy sire was born. It was duly sanctified, O chief of men, with
many garlands of white flowers, with many well-filled water pots arranged
on every side; with charcoal, soaked in ghee, of Tinduka wood, and
mustard seeds, O thou of mighty arms; with shining weapons properly
arrayed, and several fires on every side. And it was peopled by many
agreeable and aged dames summoned for waiting (upon thy grandmother). It
was also surrounded by many well-skilled and clever physicians, O thou of
great intelligence. Endued with great energy, he also saw there all
articles that are destructive of Rakshasas, duly placed by persons
conversant with the subject. Beholding the lying-in room in which thy
sire was born thus equipt, Hrishikesa became very glad and
said,--'Excellent, Excellent!' When he of Vrishni's race said so and
presented such a cheerful countenance, Draupadi, repairing thither with
great speed, addressed the daughter of Virata, saying,--'O blessed lady,
here comes to thee thy father-in-law, the slayer of Madhu, that ancient
Rishi of inconceivable soul, that unvanquished one.'--Virata's daughter,
checking her tears, said these words in a voice suffocated with grief.
Covering herself properly, the princess waited for Krishna like the
deities reverentially waiting for him. The helpless lady, with heart
agitated by grief, beholding Govinda coming, indulged in these
lamentations; O lotus-eyed one, behold us two deprived of our child. O
Janarddana, both Abhimanyu and myself have been equally slain. O thou of
Vrishni's race, O slayer of Madhu, I seek to gratify thee by bending my
head, O hero, unto thee. Do thou revive this child of mine that has been
consumed by the weapon of Drona's son. If king Yudhishthira the just, or
Bhimasena, or thyself, O lotus-eyed one, had, on that occasion, said,
'Let the blade of grass (inspired by Aswatthaman into a Brahma-weapon)
destroy the unconscious mother'--O puissant one, then I would have been
destroyed and this (sad occurrence) would not have happened. Alas, what
benefit has been reaped by Drona's son by accomplishing this cruel deed,
viz., the destruction of the child in the womb by his Brahma-weapon. The
self-same mother now seeks to gratify thee, O slayer of foes, by bending
her head. Surely, O Govinda, I shall cast off my life-breaths if this
child does not revive. In him, O righteous one, were placed many
expectations by me. Alas, when these have been frustrated by Drona's son,
what need have I, O Kesava, to bear, the burden of life? The hope, O
Krishna, was cherished by me that with my child on my lap, O Janarddana,
I would salute thee with reverence. Alas, O Kesava, that hope has been
destroyed. O foremost of all beings, at the death of this heir of
Abhimanyu of restless eyes, all the hopes in my breast have been
destroyed. Abhimanyu of restless eyes, O slayer of Madhu, was exceedingly
dear to thee. Behold this child of his slain by the Brahma-weapon. This
child is very ungrateful and very heartless, like his sire, for, behold,
disregarding the prosperity and affluence of the Pandavas, he has gone to
Yama's abode. I had, before this, vowed, O Kesava, that if Abhimanyu fell
on the field of battle, O hero, I would follow him without any loss of
time. I did not, however, keep my vow, cruel that I am and fond of life.
If I repair to him now, what, indeed, will Phalguna's son say?'"



SECTION LXIX

"Vaisampayana said, 'The helpless Uttara, desirous of getting back her
child, having indulged in these piteous lamentations, fell down in
affliction on the earth like a demented creature. Beholding the princess
fallen on the earth deprived of her son and with her body uncovered,
Kunti as also all the (other) Bharata ladies deeply afflicted, began to
weep aloud. Resounding with the voice of lamentation, the palace of the
Pandavas, O king, was soon converted into a mansion of sorrow where
nobody could remain. Exceedingly afflicted by grief on account of her
son, Virata's daughter, O king, seemed to be struck down for some time by
sorrow and cheerlessness. Regaining consciousness, O chief of Bharata's
race, Uttara took up her child on her lap and said these words: Thou art
the child of one who was conversant with every duty. Art thou not
conscious then of the sin thou committest, since thou dost not salute
this foremost one of the Vrishni's race? O son, repairing to thy sire
tell him these words of mine, viz.,--it is difficult for living creatures
to die before their time comes, since though reft of thee, my husband,
and now deprived of my child also, I am yet alive when I should die,
unendued as I am with everything auspicious and everything possessed of
value.--O mighty-armed one, with the permission of king Yudhishthira the
just I shall swallow some virulent poison or cast myself on the blazing
fire. O sire, difficult of destruction is my heart since, though I am
deprived of husband and child, that heart of mine does not yet break into
a thousand pieces. Rise, O son and behold this thy afflicted
great-grandmother. She is deeply afflicted with grief, bathed in tears,
exceedingly cheerless, and plunged in an ocean of sorrow. Behold the
reverend princess of Panchala, and the helpless princess of the Satwata
race. Behold myself, exceedingly afflicted with grief, and resembling a
deer pierced by a hunter. Rise, O child, and behold the face of this lord
of the worlds, that is endued with great wisdom, and possessed of eyes
like lotus-petals and resembling thy sire of restless glance. Beholding
Uttara, who indulged in these lamentations, fallen on the earth, all
those ladies, raising her, caused her to sit up. Having sat up, the
daughter of the king of the Matsyas, summoning her patience, joined her
hands in reverence and touched the earth with her head for saluting
Kesava of eyes like the petals of the lotus. That foremost of beings,
hearing those heart-rending lamentations of hers, touched water and
withdrew the (force of the) Brahma-weapon. [185] That hero of unfading
glory, belonging to the race of the Dasarhas, promised to give the child
his life. Then he of pure soul, said these words in the hearing of the
whole universe,--'O Uttara, I never utter an untruth. My words will prove
true. I shall revive this child in the presence of all creatures. Never
before have I uttered an untruth even in jest. Never have I turned back
from battle. (By the merit of those acts) let this child revive! As
righteousness is dear to me, as Brahmanas are specially dear to me, (by
the merit of that disposition of mine) let Abhimanyu's son, who is born
dead, revive! Never hath a misunderstanding arisen between me and my
friend Vijaya. Let this dead child revive by that truth! As truth and
righteousness are always established in me, let this dead child of
Abhimanyu revive (by the merit of these)! As Kansa and Kesi have been
righteously slain by me, let this child revive today by that truth!'
After these words were uttered by Vasudeva, that child, O foremost one of
Bharata's race, became animate and began gradually to move, O monarch.'



SECTION LXX

"Vaisampayana said, 'When the Brahma-weapon was withdrawn by Krishna, at
that time, the laying-in room was illumined by thy father with his
energy. All the Rakshasas (that had come there) were forced to leave the
room and many of them met with destruction. In the welkin a voice was
heard, saying, 'Excellent, O Kesava, Excellent!'--The blazing
Brahma-weapon then returned to the Grandsire (of all the worlds). Thy
sire got back his life-breaths, O king. The child began to move according
to his energy and might. The Bharata ladies became filled with joy. At
the command of Govinda, the Brahmanas were made to utter benedictions.
All the ladies, filled with joy, praised Janarddana. Indeed, the wives of
those Bharata lions, viz., Kunti and Drupada's daughter and Subhadra, and
Uttara, and the wives of other lions among men, like (ship-wrecked)
persons who have reached the shore after having obtained a boat, became
exceedingly glad. Then wrestlers and actors and astrologers and those who
enquire after the slumbers (of princes), and bands of bards and eulogists
all uttered the praises of Janarddana, while uttering benedictions
fraught with the praises of the Kuru race, O chief of the Bharatas.
Uttara, rising up at the proper time, with a delighted heart and bearing
her child in her arms, reverentially saluted the delighter of the Yadus.
Rejoicing greatly, Krishna made gifts unto the child of many valuable
gems. The other chiefs of the Vrishni race, did the same. Then the
puissant Janarddana, firmly adhering to truth, bestowed a name on the
infant who was thy sire, O monarch.--'Since this child of Abhimanyu has
been born at a time when this race has become nearly extinct, let his
name be Parikshit!' Even this is what he said. Then thy father, O king,
began to grow, and gladden all the people, O Bharata. When thy father was
a month old, O hero, the Pandavas came back to their capital, bringing
with them a profusion of wealth. Hearing that the Pandavas were near,
those foremost ones of the Vrishni race went out. The citizens decked the
city called after the elephant with garlands of flowers in profusions,
with beautiful pennons and standards of diverse kinds. The citizens also,
O king, adorned their respective mansions. Desirous of doing what was
beneficial to the sons of Pandu, Vidura ordered diverse kinds of worship
to be offered to the deities established in their respective temples. The
principal streets of the city were adorned with flowers. Indeed, the city
was filled with the hum of thousands of voices which resembled the
softened roar of distant ocean waves. With dancers all engaged in their
vocation, and with the voice of singers, the (Kuru) city then resembled
the mansion of Vaisravana himself. [186] Bards and eulogists, O king,
accompanied by beautiful women were seen to adorn diverse retired spots
in the city. The pennons were caused by the wind to float gaily on every
part of the city, as if bent upon showing the Kurus the southern and the
northern points of the compass. All the officers also of the government
loudly proclaimed that that was to be a day of rejoicing for the entire
kingdom as an indication of the success of the enterprise for bringing a
profusion of gems and other valuables.'" [187]



SECTION LXXI

Vaisampayana, said, 'Hearing that the Pandavas were near, that crusher of
foes, viz., Vasudeva, accompanied by his ministers, went out for seeing
them.

The Pandavas then, uniting with the Vrishnis according to the usual
formalities, together entered, O king, the city named after the elephant.
With the hum of voices and the clatter of cars of that mighty host, the
Earth and the welkin, and the firmament itself, became as it were
entirely filled. The Pandavas, with rejoicing hearts, accompanied by
their officers and friends entered the capital, placing that treasure in
their van. Repairing, agreeably to custom, to king Dhritarashtra first,
they worshipped his feet, announcing their respective names. Those
foremost ones of Bharata's race, O chief of kings, then paid their
respectful salutations to Gandhari, the daughter of Suvala and to Kunti,
They next worshipped (their uncle) Vidura and met Yuyutsu, the son of
Dhritarashtra by his Vaisya wife. Those heroes were then worshipped by
others and they blazed forth in beauty, O king. After this, O Bharata,
those heroes heard the tidings of that highly wonderful and marvellous
and glad-some birth of thy father. Hearing of that feat of Vasudeva of
great intelligence, they all worshipped Krishna, the delighter of Devaki,
who was every way worthy of worship. Then, after a few days, Vyasa, the
son of Satyavati, endued with great energy, came to the city named after
the elephant. The perpetuators of Kuru's race worshipped the great Rishi
according to the usual custom. Indeed, those heroes, with those foremost
princes of the Vrishni and the Andhaka races, paid the sage their
adorations. After having conversed on various subjects, Dharma's son
Yudhishthira addressed Vyasa and said, 'This treasure, O holy one, which
has been brought through thy grace I wish to devote to that great
sacrifice known by the name of the horse-sacrifice. O best of ascetics, I
desire to have thy permission. We are all, O Rishi, at thy disposal, and
at that of the high-souled Krishna.'

"Vyasa said, 'I give thee permission, O king. Do what should be done
after this. Do thou worship the deities duly by performing the
horse-sacrifice with profuse gifts. The horse-sacrifice, O king, is a
cleanser of all sins. Without doubt, having worshipped the deities by
that sacrifice thou wilt surely be cleansed of all sins.'

"Vaisampayana continued, 'Thus addressed, the Kuru king Yudhisthira of
righteous soul then set his heart, O monarch, on making the necessary
preparations for the horse-sacrifice. Having represented all this unto
the Island-born Krishna, the king endued with great eloquence approached
Vasudeva and said,--'O foremost of all beings, the goddess Devaki has,
through thee, come to be regarded as the most fortunate of mothers! O
thou of unfading glory, do thou accomplish that which I shall now tell
thee, O mighty-armed one. O delighter of the Kurus, the diverse
enjoyments we enjoy have all been acquired through thy puissance. The
whole Earth has been subjugated by thee with the aid of thy prowess and
intelligence. Do thou, therefore, cause thyself to undergo the rites of
initiation. Thou art our highest preceptor and master. If thou performest
the sacrifice, O thou of the Dasarha race, I shall be cleansed from every
sin. Thou art Sacrifice. Thou art the Indestructible. Thou art this All.
Thou art Righteousness. Thou art Prajapati. Thou art the goal of all
creatures. Even this is my certain conclusion.'

"Vasudeva said, 'O mighty-armed one, it becomes thee to say so, O
chastiser of foes. Thou art the goal of all creatures. Even this is my
certain conclusion. Amongst the heroes of the Kuru race, in consequence
of thy righteousness, thou shinest today in great glory. They have all
been cast into the shade, O king, by thee. Thou art our king, and thou
art our senior. With my approval freely granted, do thou adore the
deities in the sacrifice suggested. Do thou, O Bharata, appoint us to
whatever tasks thou likest. Truly, do I pledge myself that I shall
accomplish all, O sinless one, that thou mayst bid me accomplish.
Bhimasena and Arjuna and the two sons of Madravati will be sacrificing
when thou, O king, sacrificest.'" [188]



SECTION LXXII

"Vaisampayana said, 'Thus addressed by Krishna, Yudhishthira, the son of
Dharma, endued with great intelligence, saluted Vyasa and said these
words: 'Do thou cause me to be initiated when the proper hour, as thou
truly knowest, comes for that rite. This my sacrifice is entirely
dependent on thee.'

"Vyasa said, 'Myself, O son of Kunti, and Paila and Yajnavalkya, shall
without doubt, achieve every rite at the proper time. The rite of
initiating thee will be performed on the day of full moon belonging to
the month of Chaitra. Let all the necessaries of the sacrifice, O
foremost of men, be got ready. Let Sutas well-versed in the science of
horses, and let Brahmanas also possessed of the same lore, select, after
examination, a worthy horse in order that thy sacrifice maybe completed.
Loosening the animal according to the injunctions of the scriptures, let
him wander over the whole Earth with her belt of seas, displaying thy
blazing glory, O king!'

"Vaisampayana continued, 'Thus addressed (by the Rishi), Yudhishthira,
the son of Pandu, that lord of Earth, answered,--'So be it!'--and then, O
monarch, he accomplished all that that utterer of Brahma had directed.
All the articles necessary for the sacrifice, O king, were duly procured.
The royal son of Dharma, possessed of immeasurable soul, having procured
all the necessaries, informed the Island-born Krishna of it. Then Vyasa
of great energy said unto the royal son of Dharma,--'As regards
ourselves, we are all prepared to initiate thee in view of the sacrifice.
Let the Sphya and the Kurcha and all the other articles that, O thou of
Kuru's race, may be needed for thy sacrifice, be made of gold. [189] Let
the horse also be loosened today, for roaming on the Earth, agreeably to
the ordinances of the scriptures. Let the animal, duly protected, wander
over the Earth.'

"Yudhishthira said, 'Let arrangements be made by thee, O regenerate one,
about loosening this horse for enabling it to wander over the Earth at
its will. It behoveth thee, O ascetic, to say who will protect this steed
while roaming over the Earth freely according to its will.'

"Vaisampayana continued, 'Thus addressed (by king Yudhishthira), O
monarch, the Island-born Krishna said,--'He who is born after Bhimasena,
who is the foremost of all bowmen, who is called Jishnu, who is endued
with great patience and capable of overcoming all resistance,--he will
protect the horse. That destroyer of the Nivatakavachas is competent to
conquer the whole Earth. In him are all celestial weapons. His body is
like that of a celestial in its powers of endurance. His bow and quivers
are celestial. Even he will follow this horse.--He is well versed in both
Religion and wealth. He is a master of all the sciences. O foremost of
kings, he will agreeably to the scriptures, cause the steed to roam and
graze at its will. This mighty-armed prince, of dark complexion, is
endued with eyes resembling the petals of the lotus. That hero, the
father of Abhimanyu, will protect the steed. Bhimasena also is endued
with great energy. The son of Kunti is possessed of immeasurable might.
He is competent to protect the kingdom, aided by Nakula, O monarch.
Possessed of great intelligence and fame, Sahadeva will, O thou of Kuru's
race, duly attend to all the relatives that have been invited to thy
capital.' Thus addressed by the Rishi, that perpetuator of Kuru's race,
viz., Yudhishthira, accomplished every injunction duly and appointed
Phalguna to attend to the horse.'

"Yudhishthira said, 'Come, O Arjuna, let the horse, O hero, be protected
by thee. Thou alone art competent to protect it, and none else. Those
kings, O mighty-armed hero, who will come forward to encounter thee, try,
O sinless one, to avoid battles with them to the best of thy power. Thou
shouldst also invite them all to this sacrifice of mine. Indeed, O
mighty-armed one go forth but try to establish friendly relations with
them.'

"Vaisampayana continued, 'The righteous-souled king Yudhishthira, having
said so unto his brother Savyasachin, commanded Bhima and Nakula to
protect the city. With the permission of king Dhritarashtra, Yudhishthira
then set Sahadeva, that foremost of warriors, to wait upon all the
invited guests.'"



SECTION LXXIII

"Vaisampayana said, 'When the hour for initiation came, all those great
Ritwijas duly initiated the king in view of the horse-sacrifice. Having
finished the rites of binding the sacrificial animals, the son of Pandu,
viz., king Yudhishthira the just endued with great energy, the initiation
being over, shone with great splendour along with those Ritwijas. The
horse that was brought for the horse-sacrifice was let loose, agreeably
to the injunctions of the scriptures, that utterer of Brahma, viz., Vyasa
himself of immeasurable energy. The king Yudhishthira the just, O
monarch, after his initiation, adorned with a garland of gold around his
neck, shone in beauty like a blazing fire. Having a black deer skin for
his upper garment, bearing a staff in hand, and wearing a cloth of red
silk, the son of Dharma, possessed of great splendour, shone like a
second Prajapati seated on the sacrificial altar. All his Ritwijas also,
O king, were clad in similar robes. Arjuna also shone like a blazing
fire. Dhananjaya, unto whose car were yoked white steeds, then duly
prepared, O king, to follow that horse of the complexion of a black deer,
at the command of Yudhishthira. Repeatedly drawing his bow, named
Gandiva, O king, and casing his hand in a fence made of iguana skin,
Arjuna, O monarch, prepared to follow that horse, O ruler of men, with a
cheerful heart. All Hastinapore, O king, with very children, came out at
that spot from desire of beholding Dhananjaya, that foremost of the Kurus
on the eve of his journey. So thick was the crowd of spectators that came
to behold the horse and the prince who was to follow it, that in
consequence of the pressure of bodies, it seemed a fire was created. Loud
was the noise that arose from that crowd of men who assembled together
for beholding Dhananjaya the son of Kunti, and it seemed to fill all the
points of the compass and the entire welkin. And they said,--'There goes
the son of Kunti, and there that horse of blazing beauty. Indeed, the
mighty-armed hero follows the horse, having armed himself with his
excellent bow.'--Even these were the words which Jishnu of noble
intelligence heard. The citizens also blessed him, saying,--'Let
blessings he thine! Go thou safely and come back, O Bharata.' Others, O
chief of men uttered these words--'So great is the press that we do not
see Arjuna. His bow, however, is visible to us. Even that is celebrated
bow Gandiva of terrible twang. Blessed be thou. Let all dangers fly from
thy path. Let fear nowhere inspire thee. When he returns we shall behold
him, for it is certain that he will come back.' The high-souled Arjuna
repeatedly heard these and similar other sweet words of men and women, O
chief of the Bharatas. A disciple of Yajnavalkya, who was well-versed in
all sacrificial rites and who was a complete master of the Vedas,
proceeded with Partha for performing auspicious rites in favour of the
hero. Many Brahmanas also, O king, all well-conversant with the Vedas,
and many Kshatriyas too, followed the high-souled hero, at the command, O
monarch, of Yudhishthira the just. The horse then roamed, O foremost of
men, wherever he liked over the Earth already conquered by Pandavas with
the energy of their weapons. In course of the horse's wanderings, O king,
many great and wonderful battles were fought between Arjuna and many
kings. These I shall describe to thee. The horse, O king, roamed over the
whole Earth. Know, O monarch, that from the north it turned towards the
East. Grinding the kingdoms of many monarchs that excellent horse
wandered. And it was followed slowly by the great car-warrior Arjuna of
white steeds. Countless, O monarch, was the fete of Kshatriyas,--of kings
in myriads--who fought with Arjuna on that occasion, for having lost
their kinsmen on the geld of Kurukshetra. Innumerable Kiratas also, O
king, and Yavanas, all excellent bowmen, and diverse tribes of Mlechechas
too, who had been discomfited before (by the Pandavas on the field of
Kurukshetra), and many Aryan kings, possessed of soldiers and animals
endued with great alacrity, and all irresistible in fight encountered the
son of Pandu in battle. Thus occurred innumerable battles in diverse
countries, O monarch, between Arjuna and the rulers of diverse realms who
came to encounter him. I shall, O sinless king, narrate to thee those
battles only which raged with great fury and which were the principal
ones among all he fought.'"



SECTION LXXIV

"Vaisampayana said. 'A battle took place between the diadem-decked
(Arjuna) and the sons and grandsons of the Trigartas whose hostility the
Pandavas has incurred before and all of whom were well-known as mighty
car-warriors. Having learnt that that foremost of steeds, which was
intended for the sacrifice, had come to their realm, these heroes, casing
themselves in mail, surrounded Arjuna. Mounted on their cars, drawn by
excellent and well-decked horses, and with quivers on their backs, they
surrounded that horse, O king, and endeavoured to capture it. The
diadem-decked Arjuna, reflecting on that endeavour of theirs, forbade
those heroes, with conciliatory speeches, O chastiser of foes.
Disregarding Arjuna's message, they assailed him with their shafts. The
diadem-decked Arjuna resisted those warriors who were under the sway of
darkness and passion. Jishnu, addressed them smilingly and said, 'Desist,
ye unrighteous ones. Life is a benefit (that should not be thrown away).'
At the time of his setting out, he had been earnestly ordered by king
Yudhishthira the just, not to slay those Kshatriyas whose kinsmen had
been slain before on the field of Kurukshetra. Recollecting these
commands of king Yudhishthira the just who was endued with great
intelligence, Arjuna asked the Trigartas to forbear. But they disregarded
Arjuna's injunction. Then Arjuna vanquished Suryavarman, the king of the
Trigartas, in battle, by shooting countless shafts at him and laughed in
scorn. The Trigarta warriors, however, filling the ten points with the
clatter of their cars and car-wheels, rushed towards Dhananjaya. Then
Suryavarman, displaying his great lightness of hand, pierced Dhananjaya
with hundreds of straight arrows, O monarch. The other great bowmen who
followed the king and who were all desirous of compassing the destruction
of Dhananjaya, shot showers of arrows on him. With countless shafts shot
from his own bow-siring, the son of Pandu, O king, cut off those clouds
of arrows; upon which they fell down. Endued with great energy,
Ketuvarman, the younger brother of Suryavarman, and possessed of youthful
vigour, fought, for the sake of his brother, against Pandu's son
possessed of great fame. Beholding Ketuvarman approaching towards him for
battle, Vibhatsu, that slayer of hostile heroes, slew him with many
sharp-pointed arrows. Upon Ketuvarman's fall, the mighty car-warrior
Dhritavarman, rushing on his car towards Arjuna, showered a perfect
downpour of arrows on him. Beholding that lightness of hand displayed by
the youth Dhritavarman, Gudakesa of mighty energy and great prowess
became highly gratified with him. The son of Indra could not see when the
young warrior took out his arrows and when he placed them on his
bow-string aiming at him. He only saw showers of arrows in the air. For a
brief space of time, Arjuna gladdened his enemy and mentally admired his
heroism and skill. The Kuru hero, smiling the while, fought with that
youth who resembled an angry snake. The mighty armed Dhananjaya, glad as
he was in beholding the valour of Dhritavarman, did not take his life.
While, however, Partha of immeasurable energy fought mildly with him
without wishing to take his life, Dhritavarman shot a blazing arrow at
him. Deeply pierced in the hand by that arrow, Vijaya became stupefied
and his bow Gandiva fell down on the Earth from his relaxed grasp. The
form of that bow, O king, when it fell from the grasp of Arjuna,
resembled, O Bharata, that of the bow of Indra (that is seen in the
welkin after a shower). When that great and celestial bow fell down, O
monarch, Dhritavarman laughed loudly in battle. At this, Jishnu, excited
with rage, wiped the blood from his hand and once more taking up his bow,
showered a perfect downpour of arrows. Then a loud and confused noise
arose, filling the welkin and touching the very heavens as it were, from
diverse creatures who applauded that feat of Dhananjaya. Beholding Jishnu
inflamed with rage and looking like Yama himself as he appears at the end
of the Yuga, the Trigarta warriors hastily surrounded him, rushing from
their posts and desirous of rescuing Dhritavarman. Seeing himself
surrounded by his foes, Arjuna became more angry than before. He then
quickly despatched eight and ten of their foremost warriors with many
shafts of hard iron that resembled the arrows of the great Indra himself.
The Trigarta warriors then began to fly. Seeing them retreat, Dhananjaya,
with great speed, shot many shafts at them that resembled wrathful snakes
of virulent poison, and laughed aloud. The mighty car-warriors of the
Trigartas, with dispirited hearts, fled in all directions, exceedingly
afflicted by Dhananjaya with his arrows. They then addressed that tiger
among men, that slayer of the Samsaptaka host (on the field of
Kurukshetra), saying, 'We are your slaves. We yield to thee. [190] Do thou
command us, O Partha. Lo, we wait here as the most docile of thy
servants. O delighter of the Kurus, we shall execute all thy commands.'
Hearing these words expressive of their submission, Dhananjaya, said unto
them, 'Do ye, O kings, save your lives, and accept my dominion.'"



SECTION LXXV

"Vaisampayana said, 'That foremost of steeds then proceeded to the realm
of Pragjyotisha and began to wander there. At this, Bhagadatta's son, who
was exceedingly valorous in battle, came out (for encountering Arjuna).
King Vajradatta, O chief of the Bharatas, finding the (sacrificial) steed
arrived within his realm, fought (for detaining it). The royal son of
Bhagadatta, issuing out of his city, afflicted the steed that was coming
(and seizing it), marched back towards his own place. Marking this, the
mighty-armed chief of the Kuru race, speedily stretched his Gandiva, and
suddenly rushed towards his foe. Stupefied by the shafts sped from
Gandiva, the heroic son of Bhagadatta, letting off loose the steed, fled
from Partha. [191] Once more entering his capital, that foremost of kings,
irresistible in battle, cased himself in mail, and mounting on his prince
of elephants, came out. That mighty car-warrior had a white umbrella held
over his head, and was fanned with a milk-white yak-tail. Impelled by
childishness and folly, he challenged Partha, the mighty car-warrior of
the Pandavas, famed for terrible deeds in battle, to an encounter with
him. The enraged prince then urged towards Arjuna that elephant of his,
which resembled a veritable mountain, and from whose temples and mouth
issued streams of juice indicative of excitement. Indeed, that elephant
showered its secretions like a mighty mass of clouds pouring rain.
Capable of resisting hostile feats of its own species, it had been
equipped agreeably to the ordinances of the treatises (on war-elephants).
Irresistible in battle, it had become so infuriate as to be beyond
control. Urged on by the prince with the iron-hook, that mighty elephant
then seemed (as it advanced) as if it would cut through the welkin (like
a flying hill). Beholding it advance towards him, O king, Dhananjaya,
filled with rage and standing on the earth, O Bharata, encountered the
prince on its back. Filled with wrath, Vajradatta quickly sped at Arjuna
a number of broad-headed shafts endued with the energy of fire and
resembling (as they coursed through the air) a cloud of speedily-moving
locusts. Arjuna, however, with shafts sped from Gandiva, cut off those
arrows, some into two and some into three pieces. He cut them off in the
welkin itself with those shafts of his coursing through the welkin. The
son of Bhagadatta, beholding his broad-headed shafts thus cut off,
quickly sped at Arjuna a number of other arrows in a continuous line.
Filled with rage at this, Arjuna, more quickly than before, shot at
Bhagadatta's son a number of straightly coursing arrows equipt with
golden wings. Vajradatta of mighty energy, struck with great force and
pierced with these arrows in that fierce encounter, fell down on the
Earth. Consciousness, however, did not desert him. Mounting on his prince
of elephants again in the midst of that battle the son of Bhagadatta,
desirous of victory, very coolly sped a number of shafts at Arjuna.
Filled with wrath, Jishnu then sped at the prince a number of arrows that
looked like blazing flames of fire and that seemed to be so many snakes
of virulent poison. Pierced therewith, the mighty elephant, emitting a
large quantity of blood, looked like a mountain of many springs
discharging rills of water coloured with red chalk.'"



SECTION LXXVI

"Vaisampayana said, 'Thus waged that battle, O chief of the Bharatas, for
three days between Arjuna and that prince like the encounter between him
of a hundred sacrifices and Vritra. On the fourth day, Vajradatta of
great might laughed loudly and, addressing Arjuna, said these words:
'Wait, wait, O Arjuna. Thou shalt not escape me with life. Slaying thee I
shall duly discharge the water-rite of my sire. My aged sire, Bhagadatta,
who was the friend of thy sire, was slain by thee in consequence of his
weight of years. Do thou, however, fight me that am but a boy!' [192]
Having said these words, O thou of Kuru's race, king Vajradatta, filled
with rage, urged his elephant towards the son of Pandu. Urged on by
Vajradatta of great intelligence, that prince of elephants, as if
desirous of cutting through the welkin, rushed towards Dhananjaya. That
prince of elephants drenched Arjuna with a shower of juice emitted from
the end of his trunk, like a mass of blue clouds drenching a hill with
its downpour. Indeed, urged on by the king, elephant, repeatedly roaring
like a cloud, rushed towards Phalguna, with that deep noise emitted from
its mouth. Verily, urged on by Vajradatta, that prince of elephants
quickly moved towards the mighty car-warrior of the Kurus, with the tread
of one that seemed to dance in excitement. Beholding that beast of
Vajradatta advance towards him, that slayer of foes, viz., the mighty
Dhananjaya, relying on Gandiva, stood his ground without shaking with
fear. Recollecting what an obstacle Vajradatta was proving to the
accomplishment of his task, and remembering the old enmity of the house
(of Pragjyotisha towards the Pandavas), the son of Pandu became
exceedingly inflamed with wrath against the king. Filled with rage,
Dhananjaya impeded the course of that beast with a shower of arrows like
the shore resisting the surging sea. That prince of elephants possessed
of beauty (of form), thus impeded by Arjuna, stopped in its course, with
body pierced with many an arrow, like a porcupine with its quills erect.
Seeing his elephant impeded in its course, the royal son of Bhagadatta,
deprived of sense by rage, shot many whetted arrows at Arjuna. The
mighty-armed Arjuna baffled all those arrows with many foe-slaying shafts
of his. The feat seemed to be exceedingly wonderful. Once more the king
of the Pragjyotishas, inflamed with ire, forcibly urged his elephant,
which resembled a mountain, at Arjuna. Beholding the beast once more
advancing towards him, Arjuna shot with great strength a shaft at it that
resembled a veritable flame of fire. Struck deeply in the very vitals, O
king, by the son of Pandu, the beast suddenly fell down on the Earth like
a mountain summit loosened by a thunder-bolt. Struck with Dhartanjaya's
shaft, the elephant, as it lay on the Earth, looked like a huge mountain
cliff lying on the ground, loosened by the bolt of Indra. When the
elephant of Vajradatta was prostrated on the ground, the son of Pandu,
addressing the king who had fallen down with his beast, said,--'Do not
fear. Indeed, Yudhishthira of mighty energy said unto me while
commissioning me for this task even these words,--'Thou shouldst not, O
Dhananjaya, slay those kings (who may encounter thee in battle). O tiger
among men, thou shouldst regard thy task as accomplished if only thou
disablest those hostile kings. Thou shouldst not also, O Dhananjaya, slay
the warriors of those kings who may come forth to fight thee, with all
their kinsmen and friends. They should be requested to come to the
horse-sacrifice of Yudhishthira.'--Having heard these commands of my
brother, I shall not slay thee, O king. Rise up; let no fear be thine;
return to thy city safe and sound, O lord of Earth. When the day of full
moon in the month of Chaitra comes, thou shalt, O great king, repair to
that sacrifice of king Yudhishthira the just, for it takes place on that
day. Thus addressed by Arjuna, the royal son of Bhagadatta, defeated by
the son of Pandu, said,--'So be it.'"



SECTION LXXVII

"Vaisampayana said, 'There occurred a great battle between the
diadem-decked Arjuna and the hundreds of Saindhavas who still lived after
the slaughter of their clan (on the field of Kurukshetra). Hearing that
he of white steeds had entered their territories, those Kshatriyas came
out against him, unable to bear that foremost one of Pandu's race. Those
warriors who were as terrible as virulent poison, finding the horse
within their dominion, seized it without being inspired with any fear of
Partha who was the younger brother of Bhimasena. Advancing against
Vibhatsu who waited on foot, armed with his bow, upon the sacrificial
steed, they assailed him from a near point. Defeated in battle before,
those Kshatriyas of mighty energy, impelled by the desire of victory,
surrounded that foremost of men. Proclaiming their names and families and
their diverse feats, they showered their arrows on Partha. Pouring
showers of arrows of such fierce energy as were capable of impeding the
course of hostile elephants, those heroes surrounded the son of Kunti,
desirous of vanquishing him in battle. Themselves seated on cars, they
fought Arjuna of fierce feats who was, on foot. From every side they
began to strike that hero, that slayer of the Nivatakavachas, that
destroyer of the Samasaptakas, that killer of the king of the Sindhus.
Surrounding him on every side as within a cage by means of a thousand
cars and ten thousand horses, those brave warriors expressed their
exaltation. Recollecting the slaughter by Dhananjaya of Jayadratha in
battle, O thou of Kuru's race, they poured heavy showers of arrows on
that hero like a mass of clouds showering a heavy downpour. Over-whelmed
with that arrowy shower, Arjuna looked like the sun covered by a cloud.
That foremost son of Pandu, in the midst of that cloud of arrows,
resembled a bird in the midst of an iron cage, O Bharata. Seeing the son
of Kunti thus afflicted with shafts, cries of Oh and Alas were uttered by
the three worlds and the Sun himself became shorn of his splendour. Then,
O king, a terrible wind began to blow, and Rahu swallowed up both the Sun
and the Moon at the same time. Many meteors struck the solar disc and
then shot in different directions. The prince of mountains, viz.,
Kailasa, began to tremble. The seven (celestial) Rishis, as also the
other Rishis of Heaven, penetrated with fear, and afflicted with grief
and sorrow, breathed hot sighs. Piercing through the welkin, those
meteors fell on the lunar disc as well. All the points of the compass
became filled with smoke and assumed a strange aspect. Reddish clouds,
with flashes of lightning playing in their midst and the bow of Indra
measuring them from side to side, suddenly covered the welkin and poured
flesh and bloods on the Earth. Even such was the aspect which all nature
assumed when that hero was overwhelmed with showers of shafts. Indeed,
when Phalguna, that foremost one among the Bharatas, was thus afflicted,
those marvels were seen. Overwhelmed by that dense cloud of arrows,
Arjuna became stupefied. His bow, Gandiva, fell down from his relaxed
grip and his leathern fence also slipped down. When Dhananjaya became
stupefied, the Saindhava warriors once more shot at that senseless
warrior, without loss of time, innumerable other shafts. Understanding
that the son of Pritha was deprived of consciousness, the deities, with
hearts penetrated by fear, began to seek his welfare by uttering diverse
benedictions. Then the celestial Rishis, the seven Rishis, and the
regenerate Rishis, became engaged in silent recitations from desire of
giving victory to Pritha's son of great intelligence. When at last the
energy of Partha blazed forth through those acts of the denizens of
Heaven, that hero, who was conversant with celestial weapons of high
efficacy, stood immovable like a hill. The delighter of the Kurus then
drew his celestial bow. And as he repeatedly stretched the bowstring, the
twang that followed resembled the loud sound of some mighty machine. Like
Purandara pouring rain, the puissant Arjuna then, with that bow of his,
poured incessant showers of shafts on his foes. Pierced by those shafts
the Saindhava warriors with their chiefs became invisible like trees when
covered with locusts. They were frightened at the very sound of Gandiva,
and afflicted by fear they fled away. In grief of heart they shed tears
and uttered loud lamentations. The mighty warrior moved amidst that host
of foes with the celerity of a fiery wheel, all the time piercing those
warriors with his arrows. Like the great Indra, the wielder of the
thunder-bolt, that slayer of foes, viz., Arjuna, shot from his bow in
every direction that shower of arrows which resembled a sight produced by
magic (instead of any human agency). The Kaurava hero, piercing the
hostile host with showers of arrows, looked resplendent like the autumnal
Sun when he disperses the clouds with his powerful rays.'"



SECTION LXXVIII

"Vaisampayana said, 'The irresistible wielder of Gandiva, addresst for
battle, stood immovable on the field like Himavat himself. The Saindhava
warriors, once more rallying, showered in great wrath repeated down-pours
of shifts on him. The mighty-armed hero, laughing at his foes, who had
once more rallied but who were on the point of death, addressed them in
these soft words,--'Do ye fight to the best of your power and do ye
endeavour to vanquish me. Do ye however, accomplish all necessary acts,
for a great danger awaits you all. See, I fight all of you, baffling your
clouds of arrows. Bent as you are on battle, tarry a little. I shall soon
quell your pride.' The wielder of Gandiva, having said these words in
wrath, recollected, however, the words, O Bharata, of his eldest brother.
Those words were,--'Thou shouldst not, O child, slay those Kshatriyas who
will come against thee for battle. They should, however, be vanquished by
thee. That foremost of men, Phalguna, had been thus addressed by king
Yudhishthira the just, of great soul. He, therefore, began to reflect in
this strain. 'Even thus was I commissioned by my brother. Warriors
advancing against me should not be slain. I must act in such a way as not
to falsify the words of king Yudhishthira the just.' Having arrived at
this conclusion, Phalguna, that foremost of men, then said unto those
Saindhavas who were all fierce in battle, these words:--'I say what is
for your benefit. Though staying before me. I do not wish to slay you. He
amongst you who will say unto me that he has been vanquished by me and
that he is mine, will be spared by me. Having heard these words of mine,
act towards me in that way which may best conduce to your benefit. By
acting in a different way you will place yourselves in a situation of
great fear and danger.' Having said these words unto those heroic
warriors the chief of the Kurus began to fight them. Arjuna was inflamed
with wrath. His foes, desirous of victory, were equally enraged. The
Saindhavas then, O king, shot hundreds and thousands of straight arrows
at the wielder of Gandiva. Dhananjaya, with his own whetted shafts, cut
off those arrows of sharp and terrible points, resembling snakes of
virulent poison, before they could come up to him. Having cut off those
sharp arrows equipt with Kanka feathers, Arjuna pierced each of the
warriors opposed to him with a whetted shaft. The Saindhava Kshatriyas,
recollecting that it was Dhananjaya who had slain their king Jayadratha,
then hurled at him darts and javelins with great force. The diadem-decked
Dhananjaya of great might baffled their intent by cutting off all those
weapons before any of them could reach him. At length the son of Pandu
became highly angry. With many straight and broad-headed arrows, he
felled the heads of many of those warriors who were rushing at him from
desire of victory. Many fled, many rushed at Arjuna; many moved not, all
of them, however, uttered such aloud noise (of wrath and grief) that it
resembled the roar of the ocean. As they were slain by Partha of
immeasurable might, they fought him, each according to his strength and
prowess. Their animals being all exhausted, Partha succeeded in depriving
a large number of those warriors of their senses by means of his sharpest
shafts in that battle. Then Dussala, their queen, the daughter of
Dhritarashtra, knowing that they were rendered cheerless by Arjuna, took
her grandson in her arms and repaired to Arjuna. The child was the son of
Suratha (the son of Jayadratha). The brave prince proceeded to his
maternal uncle on his car for the safety of all the Saindhava warriors.
The queen, arrived at the presence of Dhananjaya, began to weep in
sorrow. The puissant Dhananjaya, seeing her, cast off his bow. Abandoning
his bow, Partha duly received his sister and enquired of her as to what
he could do for her. The queen replied unto him, saying,--'O chief of the
Bharatas, this child is the son of thy sister's son. He salutes thee, O
Partha. Look at him, O foremost of men.' Thus addressed by her, Partha
enquired after his son (Suratha), saying--'Where is he?' Dussala then
answered him, saying,--'Burning with grief on account of the slaughter of
his sire, the heroic father of this child died in great affliction of
heart. Listen to me how he met with his death. 'O Dhananjaya, he had
heard before that his sire Jayadratha had been slain by thee, O sinless
one. Exceedingly afflicted with grief at this, and hearing of thy arrival
here as the follower and protector of the sacrificial horse, he at once
fell down and gave up his life-breaths. Verily, deeply afflicted with
grief as he was, as go on as he heard of thy arrival he gave up his life.
Seeing him prostrate on the Earth, O lord, I took his infant son with me
and have come to thee, desirous of thy protection.' Having said these
words, the daughter of Dhritarashtra began to lament in deep affliction.
Arjuna stood before her in great cheerlessness of heart. His face was
turned towards the Earth. The cheerless sister then said unto her
brother, who was equally cheerless, these words: 'Behold thy sister.
Behold the child of thy sister's son. O perpetuator of Kuru's race, O
thou that art fully conversant with every duty, it behoveth thee to show
mercy to this child, forgetting the Kuru prince (Duryodhana) and the
wicked Jayadratha. Even as that slayer of hostile heroes, Parikshit, has
been born of Abhimanyu, so has this mighty-armed child, my grandson,
sprung from Suratha. Taking him with me, O chief of men, I have come to
thee, desirous of the safety of all the warriors. Do thou listen to these
words of mine. This child of that wicked foe of thine hath now come to
thee, O mighty-armed hero. It behoveth thee, therefore to show mercy to
this infant. O chastiser of foes, this infant seeks to gratify thee by
bending his head. He solicits thee for peace. O mighty-armed hero, be
inclined to make peace. O thou that art conversant with every duty, be
thou gratified with the child whose friends and kinsmen have all been
slain and who himself knows nothing of what has happened. Do not yield to
wrath. Forgetting his disreputable and cruel grandfather, who offended
against thee so highly, it behoveth thee to show thy grace towards this
child.' Recollecting queen Gandhari and king Dhritarashtra, Dhananjaya,
afflicted with grief, addressed Dussala who had said so unto him, and
answered her, censuring Kshatriya practices the while. 'Fie on
Duryodhana, that mean wight, covetous of kingdom and full of vanity!
Alas, it was for him that all my kinsmen have been despatched by me to
the abode of Yama.' Having said so, Dhananjaya comforted his sister and
became inclined to make peace. Cheerfully he embraced her and then
dismissed her, telling her to return to her palace. Dussala bade all her
warriors desist from that great battle, and worshipping Partha, she of
beautiful face retraced her steps towards her abode. Having vanquished
those heroes, viz., the Saindhavas, thus, Dhananjaya began to follow that
steed which roved at its will. The heroic Arjuna duly followed that
sacrificial horse even as the divine wielder of Pinaka had in days of
yore followed the deer through the firmament. [193] The steed, at its
will, wandered through various realms one after another, enhancing the
feats of Arjuna. In course of time, O chief of men, the horse wandering
at its pleasure, at last arrived within the dominions of the ruler of
Manipura, followed by the son of Pandu.'"



SECTION LXXIX

"Vaisampayana said, 'The ruler of Manipura, Vabhruvahana, hearing that
his sire Arjuna had arrived within his dominions, went out with humility,
with a number of Brahmanas and some treasure in his van. [194]
Remembering, however, the duties of Kshatriyas, Dhananjaya of great
intelligence, seeing the ruler of Manipura arrive in that guise, did not
approve of it. The righteous-souled Phalguna angrily said, 'This conduct
of thine is not becoming. Thou hast certainly fallen away from Kshatriya
duties. I have come here as the protector of Yudhishthira's sacrificial
horse. Why, O son, wilt thou not fight me, seeing that I have come within
thy dominions? Fie on thee, O thou of foolish understanding, fie on thee
that hast fallen away from Kshatriya duties! Fie on thee that would
receive me peacefully, even though I have come here for battling with
thee. In thus receiving me peacefully thou actest like a woman. O thou of
wretched understanding, if I had come to thee, leaving aside my arms,
then would this behaviour of thine have been fit, O worst of men.'
Learning that these words were addressed by her husband, the daughter of
the Snake-king, viz., Ulupi unable to tolerate it, pierced through the
Earth and came up to that spot. [195] She beheld her son standing there
perfectly cheerless and with face hanging down. Indeed, the prince was
repeatedly rebuked by his sire who was desirous of battle with him, O
monarch. The daughter of the snake, with every limb possessed of beauty,
viz., Ulupi, said these words consistent with righteousness and duty unto
the prince who was conversant with righteousness and duty,--'Know that I
am thy mother Ulupi that am the daughter of a snake. Do thou accomplish
my behest, O son, for thou wouldst then attain to great merit. Fight thy
father, this foremost one of Kuru's race, this hero that is irresistible
in battle. Without doubt, he will then be gratified with thee.' In this
way was king Vabhruvahana incited against his sire by his (step) mother.
At last, endued as he was with great energy, he made up his mind, O chief
of the Bharata's, to fight Dhananjaya. Putting on his armour of bright
gold and his effulgent head-gear, he ascended an excellent car which had
hundreds of quivers ready on it. That car was equipt with necessaries for
battle and had steeds yoked to it that were endued with the speed of the
mind. It had excellent wheels and a strong Upashkara, and was adorned
with golden ornaments of every kind. Raising his standard which was
decorated most beautifully and which bore the device of a lion in gold,
the handsome prince Vabhruvahana proceeded against his sire for battle.
Coining upon the sacrificial steed which was protected by Partha, the
heroic prince caused it to be seized by persons well-versed in
horse-lore. Beholding the steed seized, Dhananjaya became filled with
joy. Standing on the Earth, that hero began to resist the advance of his
son who was on his car. The king afflicted the hero with repeated showers
of shafts endued with whetted points and resembling snakes of virulent
poison. The battle that took, place between sire and son was
incomparable. It resembled the encounter between the deities and the
Asuras of old. Each was gratified with obtaining the other for an
antagonist. Then Vabhruvahana, laughing, pierced the diadem-decked
Arjuna, that foremost of men, in the shoulder with a straight shaft.
Equipt with feathers, that shaft penetrated Arjuna's body like a snake
penetrating on an anthill. Piercing the son of Kunti through, the shaft
went deep into the Earth. Feeling acute pain, the intelligent Dhananjaya
rested awhile, supporting himself on his excellent bow. He stood, having
recourse to his celestial energy and seemed to outward appearance like
one deprived of life. That foremost of men, then regaining consciousness,
praised his son highly. Possessed of great splendour, the son of Sakra
said, 'Excellent, Excellent, O mighty-armed one, O son of Chitrangada! O
son, beholding this feat, so worthy of thee, I am highly gratified with
thee. I shall now shoot these arrows at thee, O son. Stand for fight
(without running away).' Having said these words, that slayer of foes
shot a shower of arrows on the prince. King Vabhruvahana, however, with
his own broad-headed shafts, cut all those arrows which were shot from
Gandiva and which resembled the thunder-bolt of Indra in splendour, some
in twain and some into three parts. Then the standard, decked with gold
and resembling a golden palmyra, on the king's car was cut off by Partha
with some excellent shafts of his. The son of Pandu, laughing, next slew
the king's steeds endued with large size and great speed. Descending from
his car, the king inflamed with rage, fought his sire on foot. Gratified
with the prowess of his son, that foremost one of the sons of Pritha,
viz., the son of the wielder of the thunder-bolt, began to afflict him
greatly. The mighty Vabhruvahana, thinking that his father was no longer
able to face him, again afflicted him with many shafts resembling snakes
of virulent poison. From a spirit of boyishness he then vigorously
pierced his father in the breast with a whetted shaft equipt with
excellent wings. That shaft, O king, penetrated the body of Pandu's son
and reaching his very vital caused him great pain. The delighter of the
Kurus, Dhananjaya, deeply pierced therewith by his son, then fell down in
a swoon on the Earth, O king. When that hero, that bearer of the burthens
of the Kuru's fell down, the son of Chitrangada also became deprived of
his senses. The latter's swoon was due to his exertions in battle as also
to his grief at seeing his sire slain. He had been pierced deeply by
Arjuna with clouds of arrows. He, therefore, fell down at the van of
battle embracing the Earth. Rearing that her husband had been slain and
that her son had fallen down on the Earth, Chitrangada, in great
agitation of mind, repaired to the field of battle. Her heart burning
with sorrow, weeping piteously the while, and trembling all over, the
mother of the ruler of Manipura saw her slain husband."'



SECTION LXXX

"Vaisampayana said, 'That lady of eyes like lotus petals, having indulged
in copious lamentations, and burning with grief, at last lost her senses
and fell down on the Earth. Regaining consciousness and seeing Ulupi, the
daughter of the snake chief, queen Chitrangada endued with celestial
beauty, said unto her these words, 'Behold. O Ulupi, our ever-victorious
husband slain in battle, through thee, by my son of tender years. Art
thou conversant with the practices of the respectable? Art thou a wife
devoted to thy lord? It is through thy deed that thy husband is laid low,
slain in battle. If Dhananjaya hath offended against thee in every
respect, do thou forgive him I solicit thee, do thou revive that hero. O
righteous lady, thou art conversant with piety. Thou art, O blessed one,
known (for thy virtues) over the three worlds. How is it that having
caused thy husband to be slain by my son, thou dost not indulge in grief?
O daughter of the snake chief, I do not grieve for my slain son. I grieve
for only my husband who has received this hospitality from his son.'
Having said these words unto the queenly Ulupi, the daughter of the snake
chief, the illustrious Chitrangada proceeded to where her husband lay on
the Earth and addressing him, said, 'Rise, O dear lord, thou occupiest
the foremost place in the affections of the Kuru king (Yudhishthira).
Here is that steed of thine. It has been set free by me. Verily, O
puissant one, this sacrificial steed of king Yudhishthira the just,
should be followed by thee. Why then dost thou lie still on the Earth? My
life-breaths depend on thee, O delighter of the Kurus. How is it that he
who is the giver of other people's life-breaths casts off his own
life-breaths today? Behold, O Ulupi, this goodly sight of thy husband
lying prostrate on the ground. How is it that thou dost not grieve,
having caused him to be slain through my son when thou didst excite with
thy words? It is fit that this boy should succumb to the power of death
and lie thus on the ground beside his own sire. Oh, let Vijaya, let him
that is called Gudakesa, let this hero with reddish eyes, come back O
life. O blessed lady, polygamy is not fault with men. Women only incur
fault by taking more than one husband. Do not, therefore, harbour such
thoughts (of vengeance). [196] This relationship was ordained by the
Supreme ordainer himself. It is, besides, an eternal and unchangeable
one. Do thou attend to that relationship. Let thy union (with Dhananjaya)
be made true. If, having slain thy husband through my son, thou dost not
revive him today before my eyes, I shall then cast off my life-breaths.
Without doubt, O reverend lady, afflicted as I am with grief and deprived
as I am of both husband and son, I shall sit here today in Praya in thy
very sight!' Having said so unto the daughter of the snake chief, who was
a co-wife with her to Arjuna, the princess Chaitravahini sat in Praya, O
king, restraining speech.' [197]

"Vaisampayana continued, 'Ceasing to lament, the cheerless queen, taking
upon her lap the feet of her husband, sat there, sighing heavily and
wishing also the restoration of her son to life. King Vabhruvahana then,
regaining consciousness, saw his mother seated in that guise on the field
of battle. Addressing her he said, 'What can be more painful than the
sight of my mother, who has been brought up in luxury, lying on the bare
ground beside her heroic husband stretched thereon? Alas, this slayer of
all foes, this foremost of all wielders of weapons, hath been slain by me
in battle, It is evident that men do not die till their hour comes. [198]
Oh, the heart of this princess seems to be very hard since it does not
break even at the sight of her mighty-armed and broad-chested husband
lying dead on the ground. It is evident that one does not die till one's
hour comes, since neither myself, nor my mother is deprived of life (at
even such a sight). Alas, alas, the golden coat of mail of this foremost
hero of Kuru's race, slain by me, his son, knowingly, is lying on the
ground, cut off from his body. Alas, ye Brahmanas, behold my heroic sire
lying prostrate on the Earth, on a hero's bed, slain by his son. What
benefit is done to this hero, slain by me in battle, by those Brahmanas
who were commissioned to attend upon this foremost one of Kuru's race
engaged in following the steed? Let the Brahmanas direct what expiation
should now be undergone by me, a cruel and sinful wretch, that has slain
his own sire in battle. Having slain my own sire, I should, suffering
every kind of misery, wander over the Earth, cruel that I am, covering
myself with his skin. Give me the two halves of my sire's head to day,
(so that I may wander over the Earth with them for that period), for
there is no other expiation for me that have slain my own sire. Behold, O
daughter of the foremost of snakes, thy husband slain by me. Verily, by
slaying Arjuna in battle I have accomplished what is agreeable to thee. I
shall today follow in the track by which my sire has gone. O blessed one,
I am unable to comfort myself. Be happy today, O mother, seeing myself
and the wielder of Gandiva both embrace death today. I swear to thee by
truth itself (that I shall castoff my life-breaths).' Having said these
words, the king, deeply afflicted with grief, O monarch, touched water,
and exclaimed in sorrow, 'Let all creatures, mobile and immobile, listen
to me. Do thou also listen to me, O mother. I say the truth, O best of
all daughters of the snakes. If this best of men, Jaya, my sire, does not
rise up, I shall emaciate my own body, sitting on the field of battle.
Having slain my sire, there is no rescue for me (from that dire sin).
Afflicted as I am with the sin of slaying my sire, I shall without doubt
have to sink in Hell. By slaying a heroic Kshatriya one becomes cleansed
by making a gift of a hundred kine. By slaying my sire, however, so dire
has been my sin that my I rescue is impossible. This Dhananjaya, the son
of Pandu, was the one hero endued with mighty energy. Possessed of
righteous soul, he was the author of my being. How can I be rescued after
having slain him? Having uttered these lamentations, the high-souled son
of Dhananjaya, king Vabhruvahana, touched water and became silent, vowing
to starve himself to death.'

"Vaisampayana continued, 'When the king of Manipura, that chastiser of
foes, afflicted with grief, along with his mother, sat down to starve
himself to death, Ulupi then thought of the gem that has the virtue of
reviving a dead man. The gem, the great refuge of the snakes, thus
thought of, came there. The daughter of the prince of snakes taking it
up, uttered these words that highly gladdened the combatants standing on
the field. 'Rise up, O son. Do not grieve. Jishnu has not been vanquished
by thee. This hero is incapable of being vanquished by men as also by the
deities with Vasava himself at their head I have exhibited this illusion,
deceiving your senses, for the benefit of this foremost of men, viz., thy
illustrious sire. O thou of Kuru's race, desirous of ascertaining the
prowess of thyself, his son, this slayer of hostile heroes, O king, came
here for battling with thee. It was for that reason, O son, that thou
wert urged by me to do battle. O puissant king, O son, do not suspect
that thou hast committed any, even the least, fault, by accepting his
challenge. He is a Rishi, of a mighty soul, eternal and indestructible. O
dear son, Sakra himself is incapable of vanquishing him in battle. This
celestial gem has been brought by me, O king. It always revives the
snakes as often as they die. O puissant king, do thou place this gem on
the breast of thy sire. Thou shalt then see the son of Pandu revived.'
Thus addressed, the prince who had committed no sin, moved by affection
for his sire, then placed that gem on the breast of Pritha's son of
immeasurable energy. After the gem had been placed on his breast; the
heroic and puissant Jishnu became revived. Opening his red eyes he rose
up like one who had slept long. Beholding his sire, the high-souled hero
of great energy, restored to consciousness and quite at his ease,
Vabhruvahana worshipped him with reverence. When that tiger among men, O
puissant one, awoke from the slumber of death with every auspicious sign
of life, the chastiser of Paka rained down celestial flowers.
Kettle-drums struck by nobody, produced their music deep as the roar of
the cloud. A loud uproar was heard in the welkin consisting of the
words--Excellent, Excellent! The mighty-armed Dhananjaya, rising up and
well-comforted, embraced Vabhruvahana and smelled his head. He saw
sitting at a distance from his son, this latter's mother afflicted with
grief, in the company of Ulupi. Dhananjaya asked,--'Why is it that every
thing in the field of battle seems to bear the indications of grief,
wonder, and joy? If, O slayer of foes, the cause is known to thee, do
thou then tell me. Why has thy mother come to the field of battle? Why
also has Ulupi, the daughter of the prince of snakes, come here? I know
that thou hadst fought this battle with me at my own command. I desire to
know what the cause is that has brought out the ladies.' The intelligent
ruler of Manipura, thug questioned by Dhananjaya, gratified him by
bending his head in reverence, and then said,--'Let Ulupi be questioned.'



SECTION LXXXI

"Arjuna said, 'What business brought thee here, O daughter (-in-law) of
Kuru's race, and what also is the cause of the arrival on the field of
battle of her who is the mother of the ruler of Manipura? Dost thou
entertain friendly motives towards this king, O daughter of a snake? O
thou of restless glances, dost thou wish good to me too? I hope, O thou
of ample hips, that neither I, nor this Vabhruvahana here, have, O
beautiful lady, done any injury to thee unconsciously? Has Chitrangada of
faultless limbs, descended from the race of Chitravahana, done thee any
wrong?' Unto him, the daughter of the prince of snakes answered
smilingly, 'Thou hast not offended me, nor has Vabhruvahana done me any
wrong; nor this prince's mother who is always obedient to me as a
hand-maid. Listen, how all this has been brought about by me. Thou
shouldst not be angry with me. Indeed, I seek to gratify thee by bending
my head in reverence. O thou of Kuru's race, all this has been done by me
for thy good, O puissant one. O mighty-armed Dhananjaya, hear all that I
have done. In the great battle of the Bharata princes, thou hadst slain
the royal son of Santanu by unrighteous ways. What I have done has
expiated thy sin. Thou didst not overthrow Bhishma while battling with
thee. He was engaged with Sikhandin. Relying on him as thy help, thou
didst compass the overthrow of Santanu's son. If thou hadst died without
having expiated thy sin, thou wouldst then have fallen without doubt into
Hell in consequence of that sinful act of thine. Even this which thou
hast got from thy son is the expiation of that sin. Formerly, O ruler of
Earth, I heard this said by the Vasus while they were in the company of
Ganga, O thou of great intelligence. After the fall of Santanu's son,
those deities, viz., the Vasus, coming to the banks of Ganga, bathed in
her waters, and calling the goddess of that stream, they uttered these
terrible words having the sanction of Bhagirathi herself,
viz.,--Santanu's son Bhishma has been slain by Dhananjaya. Verily, O
goddess, Bhishma then was engaged with another, and had ceased to fight.
For this fault we shall today denounce a curse on Dhananjaya.--To this,
the goddess Ganga readily assented, saying,--Be it so!--Hearing these
words I became very much afflicted and penetrating into the nether
regions represented everything to my sire. Informed of what had happened,
my sire became plunged in grief. Repairing to the Vasus, he solicited
them for thy sake, repeatedly gratifying them by every means in his
power. They then said unto him, 'Dhananjaya has a highly blessed son who,
endued with youth, is the ruler of Manipura. He will, standing on the
field of battle, cast Dhananjaya down on the Earth. When this will
happen, O prince of snakes, Arjuna will be freed from our curse. Do thou
go back.--Thus addressed by the Vasus, he came back and informed me of
what had happened. Having learnt all this, O hero, I have freed thee from
the curse of the Vasus even in this way. The chief of the deities himself
is incapable of vanquishing thee in battle. The son is one's own self. It
is for this that thou hast been vanquished by him. I cannot be held, O
puissant one, to have committed any fault. How, indeed, wouldst thou hold
me censurable?'--Thus addressed (by Ulupi), Vijaya became cheerful of
heart and said unto her, 'All this that thou hast done, O goddess, is
highly agreeable to me.' After this, Jaya addressed his son, the ruler of
Manipura, and said unto him in the hearing of Chitrangada, the daughter
(-in-law) of Kuru's house, the Horse-sacrifice of Yudhishthira will take
place on the day of full moon in the coming month of Chaitra. Come there,
O king, with thy mother and thy counsellors and officers.' Thus addressed
by Partha, king Vabhruvahana of great intelligence, with tearful eyes,
said these words to his sire, 'O thou that art conversant with every
duty, I shall certainly repair, at thy command, to the great
Horse-sacrifice, and take upon myself the task of distributing food among
the regenerate ones. For, however, showing thy grace towards me, thou
enter thy own city with thy two wives. Let no scruple, be thine as
regards this, O thou that art fully acquainted with every duty. O lord,
having lived for one night in thy own mansion in happiness, thou mayst
then follow the steed, O foremost of victorious warriors. The
ape-bannered son of Kunti, thus addressed by his son, answered the child
of Chitrangada, saying 'Thou knowest, O mighty-armed one, what vow I am
observing. O thou of large eyes, till the termination of this my vow, I
cannot enter thy city. O foremost of men, this sacrificial horse wanders
at will. (I have to follow it always.) Blessings on thee! I must go away.
Place I have none wherein to rest for even a short while.' The son of the
chastiser of Paka then, duly worshipped by his son and obtaining the
permission of his two wives, left the spot and proceeded on his way.'"



SECTION LXXXII

"Vaisampayana said, 'The (sacrificial) steed, having wandered over the
whole Earth bounded by the ocean, then ceased and turned his face towards
the city called after the elephant. Following as he did that horse, the
diadem-decked Arjuna also turned his face towards the Kuru capital.
Wandering at his will, the steed then came to the city of Rajagriha.
Beholding him arrived within his dominion, O monarch, the heroic son of
Sahadeva, observant of Kshatriya duties, challenged him to battle. Coming
out of his city, Meghasandhi, mounted on his car and equipt with bow and
arrows and leathern fence, rushed towards Dhananjaya who was on foot.
Possessed of great energy, Meghasandhi approaching Dhananjaya, O king,
said these words from a spirit of childishness and without any skill.
'This steed of thine, O Bharata, seems to move about, protected by women
only. I shall take away the horse. Do thou strive to free him. Although
my sires did not teach thee in battle, I, however, shall do the duties of
hospitality to you. Do thou strike me, for I shall strike thee.' Thus
addressed, the son of Pandu, smiling the while, answered him, saying, 'To
resist him who obstructs me is the vow cast on me by my eldest brother.
Without doubt, O king, this is known to thee. Do thou strike me to the
best of thy power. I have no anger.' Thus addressed, the ruler of Magadha
first struck the son of Pandu, showering his arrows on him like the
thousand-eyed Indra showering heavy downpour of rain. Then, O chief of
Bharata's race, the heroic wielder of Gandiva, with shafts sped from his
excellent bow, baffled all the arrows shot carefully at him by his
antagonist. Having thus baffled that cloud of arrows, the ape-bannered
hero sped a number of blazing arrows at his foe that resembled snakes
with fiery mouths. These arrows he shot at his flag and flag-staff and
car and poles and yoke and the horses, sparing the body of his foe and
his car-driver. Though Partha who was capable of shooting the bow with
the left hand (as well as with the right) spared the body of the prince
of Magadha, yet the latter thinking that his body was protected by his
own prowess, shot many arrows at Partha. The wielder of Gandiva, deeply
struck by the prince of Magadha, shone like a flowering Palasa (Butea
frondosa) in the season of spring. Arjuna had no desire of slaying the
prince of Magadha. It was for this that, having struck the son of Pandu,
he succeeded in remaining before that foremost of heroes. Then
Dhananjaya, becoming angry, drew his bow with great force, and slew his
antagonist's steeds and then struck off the head of his car-driver. With
a razor-headed shaft he then cut off Meghasandhi's large and beautiful
bow, and then his leathern fence. Then cutting off his flag and
flag-staff, he caused it to fall down. The prince of Magadha, exceedingly
afflicted, and deprived of his steeds and bow and driver, took up a mace
and rushed with great speed at the son of Kunti. Arjuna then with many
shafts of his equipt with vulturine feathers cut off into fragments, that
mace of his advancing foe which was adorned with bright gold. Thus cut
off into fragments, that mace with its begemmed bonds and knots all
severed, fell on the Earth like a she-snake helplessly hurled down by
somebody. When his foe became deprived of his car, his bow, and his mace,
that foremost of warriors, viz., the intelligent Arjuna, did not wish to
strike him. The ape-bannered hero then, comforting his cheerless foe who
had been observant of Kshatriya duties, said unto him these words, 'O
son, thou hast sufficiently displayed thy adherence to Kshatriya duties.
Go now. Great have been the feats, O king, which thou hast accomplished
in battle although thou art very young in years. The command I received
from Yudhishthira was that kings who oppose me should not be slain. It is
for this thou livest yet, O monarch, although thou hast offended me in
battle. Thus addressed, the ruler of Magadha considered himself
vanquished and spared. Thinking then that it was his duty to do so, he
approached Arjuna and joining his hands in reverence worshipped him. And
he said, 'Vanquished have I been by thee. Blessed be thou, I do not
venture to continue the battle. Tell me what I am to do now for thee.
Regard thy behest as already accomplished. Comforting him again, Arjuna
once more said unto him, 'Thou shouldst repair to the Horse-sacrifice of
our king which takes place at the coming full moon of Chaitra.' Thus
addressed by him, the son of Sahadeva said, 'So be it,'--and then duly
worshipped that horse as also Phalguna, that foremost of warriors. The
sacrificial horse then, equipt with beautiful manes, proceeded at his
will along the sea-coast, repairing to the countries of the Bangas, the
Pundras, and the Kosalas. In those realms Dhananjaya, with his bow
Gandiva, O king, vanquished innumerable Mlechecha armies one after
another.'"



SECTION LXXXIII

"Vaisampayana said, 'Worshipped by the ruler of Magadha, Pandu's son
having white steeds yoked unto his car, proceeded along the south,
following the (sacrificial) steed. Turning round in course of his
wanderings at will, the mighty steed came upon the beautiful city of the
Chedis called after the oyster. [199] Sarabha, the son of Sisupala, endued
with great strength, first encountered Arjuna in battle and then
worshipped him with due honours. Worshipped by him, O king, that best of
steeds then proceeded to the realms of the Kasis, the Angas, the Kosalas,
the Kiratas, and the Tanganas. Receiving due honours in all those realms,
Dhananjaya turned his course. Indeed, the son of Kunti then proceeded to
the country of the Dasarnas. The ruler of that people was Chitrangada who
was endued with great strength and was a crusher of foes. Between him and
Vijaya occurred a battle exceedingly terrible. Bringing him under his
sway the diadem-decked Arjuna, that foremost of men, proceeded to the
dominions of the Nishada king, viz., the son of Ekalavya. The soon of
Ekalavya received Arjuna in battle. The encounter that took place between
the Kuru hero and the Nishadas was so furious as to make the hair stand
on end. Unvanquished in battle, the valiant son of Kunti defeated the
Nishada king who proved an obstacle to the sacrifice. Having subjugated
the son of Ekalavya, O king, the son of Indra, duly worshipped by the
Nishadas, then proceeded towards the southern ocean. In those regions
battle took place between the diadem-decked hero and the Dravidas and
Andhras and the fierce Mahishakas and the hillmen of Kolwa. Subjugating
those tribes without having to accomplish any fierce feats, Arjuna
proceeded to the country of the Surashtras, his footsteps guided by the
horse. Arrived at Gokarna, he repaired thence to Prabhasa. Next he
proceeded to the beautiful city of Dwaravati protected by the heroes of
the Vrishni race. When the beautiful sacrificial horse of the Kuru king
reached Dwaravati, the Yadava youths, used force against that foremost of
steeds. King Ugrasena, however, soon went out and forbade those youths
from doing what they meditated. Then the ruler of the Vrishnis and the
Andhakas, issuing out of his palace, with Vasudeva, the maternal uncle of
Arjuna, in his company, cheerfully met the Kuru hero and received him
with due rites. The two elderly chiefs honoured Arjuna duly. Obtaining
their permission, the Kuru prince then proceeded to where the horse he
followed, led him. The sacrificial steed then proceeded along the coast
of the western ocean and at last reached the country of the five waters
which swelled with population and prosperity. Thence, O king, the steed
proceeded to the country of Gandharas. Arrived there, it wandered at
will, followed by the son of Kunti. Then occurred a fierce battle between
the diadem-decked hero and the ruler of Gandharas, viz., the son of
Sakuni, who had a bitter rememberance of the grudge his sire bore to the
Pandavas.'



SECTION LXXXIV

"Vaisampayana said, 'The heroic son of Sakuni, who was a mighty
car-warrior among the Gandharas, accompanied by a large force, proceeded
against the Kuru hero of curly hair. [200] That force was properly equipt
with elephants and horses and cars, and was adorned with many flags and
banners. Unable to bear and, therefore, burning to avenge, the slaughter
of their king Sakuni, those warriors, armed with bows, rushed together at
Partha. The unvanquished Vibhatsu of righteous soul addressed them
peacefully, but they were unwilling to accept the beneficial words of
Yudhishthira (through Arjuna). Though forbidden by Partha with sweet
words, they still gave themselves up to wrath and surrounded the
sacrificial steed. At this, the son of Pandu became filled with wrath.
Then Arjuna, carelessly shooting from Gandiva many shafts with razor-like
heads that blazed with splendour, cut off the heads of many Gandhara
warriors. While thus slaughtered by Partha, the Gandharas, O king,
exceedingly afflicted, set free the horse, moved by fear and desisted
from battle. Resisted, however, by those Gandhara combatants who still
surrounded him on every side, the son of Pandu, possessed of great
energy, felled the heads of many, previously naming those whom he thus
despatched. When the Gandhara warriors were thus being slain all around
him in battle, the royal son of Sakuni came forward to resist the son of
Pandu. Unto the Gandhara king who was fighting with him, impelled by
Kshatriya duty, Arjuna said, 'I do not intend to slay the kings who fight
with me, in consequence of the commands of Yudhishthira. Cease, O hero,
to fight with me. Do not court defeat.' Thus addressed the son of Sakuni,
stupefied by folly, disregarded that advice and covered with many swift
arrows the Kuru hero who resembled Sakra himself in the feats he
accomplished in battle. Then Partha, with a crescent-shaped arrow, cut
off the head-gear of his foe. Of immeasurable soul, he also caused that
head-gear to be borne along a great distance like the head of Jayadratha
(after he had cut it off in the battle of Kurukshetra). Beholding this
feat, all the Gandhara warriors became filled with wonder. That Arjuna
voluntarily spared their king was well understood by them. The prince of
the Gandharas then began to fly away from the field, accompanied by all
his warriors who resembled a flock of frightened deer. The Gandharas,
through fear, lost their senses and wandered over the field, unable to
escape. Arjuna, with his broad-headed shafts, cut off the heads of many.
Many there were who lost their arms in consequence of Arjuna's arrows,
but so stupefied were they with fear that they were not aware of the loss
of that limb. Verity, the Gandhara army was exceedingly afflicted with
those large shafts which Partha sped from Gandiva. That army, which then
consisted of frightened men and elephants and horses, which lost many
warriors and animals, and which had been reduced to a rabble and put to
rout, began to wander and wheel about the field repeatedly. Among those
foes who were thus being slaughtered none could be seen standing in front
of the Kuru hero famed for foremost of feats. No one could be seen who
was able to bear the prowess of Dhananjaya. Then the mother of the ruler
of the Gandharas, filled with fear, and with all the aged ministers of
state, came out of her city, bearing an excellent Arghya for Arjuna. She
forbade her brave son of steady heart from fighting any longer, and
gratified Jishnu who was never fatigued with toil. The puissant Vibhatsu
worshipped her and became inclined to show kindness towards the
Gandharas. Comforting the son of Sakuni, he said, 'Thou hast not, O
mighty-armed hero, done what is agreeable to me by getting thy heart upon
these measures of hostility. O slayer of heroes, thou art my brother, O
sinless one. [201] Recollecting my mother Gandhari, and for the sake of
Dhritarashtra also, I have not taken thy life. It is for this, O king,
that thou livest still. Many of thy followers, however, have been slain
by me. Let not such a thing happen again. Let hostilities cease. Let not
thy understanding again go astray. Thou shouldst go to the
Horse-sacrifice of our king which comes off on the day of full moon of
the month of Chaitra.'



SECTION LXXXV

"Vaisampayana said, 'Having said these words, Partha set out, following
the horse which wandered at its will. The sacrificial steed then turned
towards the road that led to the city called after the elephant.
Yudhishthira heard from his intelligence-bearers that the steed had
turned back. And hearing also that Arjuna was hale and hearty, he became
filled with joy. [202] Hearing also the feats, accomplished by Vijaya in
the country of the Gandharas as also in another realms, the king became
exceedingly glad. Meanwhile, king Yudhishthira the just, seeing that the
twelfth day of the lighted fortnight in the month of Magha had come, and
noticing also that the constellation was favourable, summoned all his
brothers, viz., Bhima and Nakula and Sahadeva. Endued with great energy,
the king, O thou of Kuru's race, that foremost of all persons conversant
with duties, said these words in proper time. Indeed, that foremost of
all speakers, addressing Bhima, the first of all smiters, said;--'Thy
younger brother (Arjuna), O Bhimasena, is coming back with the horse. I
have learnt this from those men who had followed Arjuna. The time (for
the sacrifice) is come. The sacrificial horse is near. The day of full
moon of the month of Magha is at hand. The month is about to expire, O
Vrikodara. Let, therefore, learned Brahmanas conversant with the Vedas
look for a sacrificial spot for the successful accomplishment of the
Horse-sacrifice.' Thus addressed, Bhima obeyed the royal behest. He
became very glad upon hearing that Arjuna of curly hair was about to come
back. Then Bhima went out with a number of men well conversant with the
rules of laying out sacrificial grounds and constructing buildings. And
he took with him many Brahmanas well-versed in all the rites of
sacrifices. Bhima selected a beautiful spot and caused it to be duly
measured out for laying the sacrificial compound. Numerous houses and
mansions were constructed on it and high and broad roads also were laid
out. Soon enough the Kaurava hero caused that ground to teem with
hundreds of excellent mansions. The surface was levelled and made smooth
with jewels and gems, and adorned with diverse structures made of gold.
Columns were raised, ornamented with bright gold, and high and wide
triumphal arches also were constructed on that sacrificial compound. All
these were made of pure gold. The righteous-souled prince also caused
apartments to be duly constructed for the accommodation of ladies and of
the numerous kings who, hailing from many realms, were expected to grace
the sacrifice with their presence. The son of Kunti also caused many
mansions to be duly erected for Brahmanas who were expected to come from
diverse realms. Then the mighty-armed Bhimasena, at the command of the
king, sent out messengers to the great kings of the Earth. Those best of
kings, came to the Horse-sacrifice of the Kuru monarch for doing what was
agreeable to him. And they brought many gems with them and many female
slaves and horses and weapons. The sounds that arose from those
high-souled kings who resided within those pavilions touched the very
heavens and resembled the noise made by the roaring ocean. King
Yudhishthira, the delighter of the Kurus, assigned unto the monarchs who
thus came to his sacrifice diverse kinds of food and drink, and beds also
of celestial beauty. The chief of the Bharatas, viz., king Yudhishthira
the just, assigned several stables well filled with different kinds of
corn and sugarcane and milk to the animals (that came with the guests).
To that great sacrifice of king Yudhishthira the just who was possessed
of high intelligence, there also came a large number of Munis all of whom
were utterers of Brahman. Indeed, O lord of Earth, all the foremost ones
among the regenerate class that were then alive, came to that sacrifice,
accompanied by their disciples. The Kuru king received them all. King
Yudhishthira of mighty energy, casting off all pride, himself followed
all his guests to the pavilions that had been assigned for their
residence. Then all the mechanics and engineers, having completed the
arrangements of the sacrifice informed king Yudhishthira of it. Hearing
that everything was ready, king Yudhishthira the just, full of alertness
and attention, became highly glad along with his brothers all of whom
honoured him duly.'

"Vaisampayana continued, 'When the great sacrifice of Yudhishthira
commenced, many eloquent dialecticians started diverse propositions and
disputed thereon, desirous of vanquishing one another. [203] The (invited)
kings beheld the excellent preparations of that sacrifice, resembling
those of the chief himself of the deities, made, O Bharata, by Bhimasena.
They beheld many triumphal arches made of gold, and many beds and seats
and other articles of enjoyment and luxury, and crowds of men collected
at different sports. There were also many jars and vessels and cauldrons
and jugs and lids and covers. The invited kings saw nothing there that
was not made of gold. Many sacrificial stakes also were set up, made,
according to the directions of the scriptures of wood, and adorned with
gold. Endued with great effulgence, these were duly planted and dedicated
(with scriptural Mantras). The king saw all animals, again, which belong
to land and all those which belong to water, collected there on the
occasion. And they also beheld many kine and many buffaloes and many old
women, and many aquatic animals, many beasts of prey and many species of
birds, and many specimens of viviparous and oviparous creatures, and many
that are filth-born, and many belonging to the vegetable kingdom, and
many animals and plants that live or grow on mountains. Beholding the
sacrificial compound thus adorned with animals and kine and corn, the
invited kings became filled with wonder. Large heaps of costly
sweet-meats were kept ready for both the Brahmanas and the Vaisyas. And
when the feeding was over of a hundred thousand Brahmanas, drums and
cymbals were beat. And so large was the number fed that the sounds of
drums and cymbals were repeatedly heard, indeed, from day to day those
sounds continued. Thus was performed that sacrifice of king Yudhishthira
of great intelligence. Many hills of food, O king, were dedicated on the
occasion. Many large tanks were seen of curds and many lakes of ghee. In
that great sacrifice, O monarch, was seen the entire population of
Jamvudwipa, with all its realms and provinces, collected together.
Thousands of nations and races were there. A large number of men, O chief
of Bharata's race, adorned with garlands and wearing bright ear-rings
made of gold, taking innumerable vessels in their hands, distributed the
food unto the regenerate classes by hundreds and thousands. The
attendants of the Pandavas gave away unto the Brahmanas diverge kinds of
food and drink which were, besides, so costly as to be worthy of being
eaten and drunk by kings themselves.'"



SECTION LXXXVI

"Vaisampayana said, 'Beholding those kings--lords of Earth--all
conversant with the Vedas, arrive, king Yudhishthira, addressing
Bhimasena, said,--'O chief of men, let proper honours be paid to these
kings who have come (to my sacrifice), for these foremost of men are all
worthy of the highest honours.' Thus addressed by king Yudhishthira of
great fame Pandu's son Bhimasena of mighty energy did as he was enjoined,
assisted by the twins. The foremost of all men, viz., Govinda, came
there, accompanied by the Vrishnis, and with Valadeva in the van. He was
accompanied by Yuyudhana and Pradyumna and Gada, and Nisatha and Samvo
and Kritavarman. The mighty car-warrior Bhima offered them the most
reverential worship. Those princes then entered the palaces, adorned with
gems, that were assigned to them. At the end of a conversation he had
with Yudhishthira, the slayer of Madhu referred to Arjuna who had been
emaciated in consequence of many fights. The son of Kunti repeatedly
asked Krishna, that chastiser of foes, about Arjuna. Unto Dharma's son,
the lord of all the universe began to speak about Jishnu, the son of
Sakra. 'O king, a confidential agent of mine residing in Dwaraka came to
me. He had seen Arjuna, that foremost of Pandu's sons. Indeed, the latter
has been very much emaciated with the fatigue of many battles. O puissant
monarch, that agent of mine informed me that the mighty-armed hero is
very near to us. Do thou set thyself to accomplish thy Horse-sacrifice.'
Thus addressed, king Yudhishthira the just, said unto him,--'By good
luck, O Madhava, Arjuna comes back safely. I desire to ascertain from
thee, O delighter of the Yadavas, what has been said in this matter by
that mightiest of heroes among the song of Pandu.' Thus addressed by king
Yudhishthira the just, the lord of the Vrishnis and the Andhakas, that
foremost of eloquent men, said these words unto that monarch of righteous
soul,--'My agent, recollecting the words of Partha, reported them thus to
me, O great king,--Yudhishthira, O Krishna, should be told these words of
mine when the time comes. O chief of the Kauravas. many kings will come
(to thy sacrifice). When they arrive, high honours should be paid unto
them. This would, indeed, be worthy for us. O giver of honours, the king
should further be informed at my request that he should do what is
necessary for preventing a carnage similar to what took place at the time
of presenting the Arghya (on the occasion of the Rajasuya-sacrifice). Let
Krishna also approve of this. Let not. O king, through the ill-feeling of
kings, the people be slaughtered. My man further reported, O king, these
words of Dhananjaya. Listen as I repeat them, 'O monarch, the ruler of
Manipura, my dear son Vabhruvahana, will come at the sacrifice. Do thou
honour him duly for my sake. O puissant one. He is always attached and
deeply devoted to me.'--Hearing these words, king Yudhishthira the just,
approved of them and said as follows.'



SECTION LXXXVII

"Yudhishthira said, 'I have heard, O Krishna, thy agreeable words. They
are such as deserve to be spoken by thee. Gladsome and sweet as nectar
are they, indeed, they fill my heart with great pleasure, O puissant one.
O Hrishikesa, I have heard that innumerable have been the battles which
Vijaya has fought with the kings of the Earth. For what reason is Partha
always dissociated from ease and comfort? Vijaya is exceedingly
intelligent. This, therefore, pains my heart very much. I always, O
Janarddana, think, when I am withdrawn from business, of Kunti's son
Jishnu. The lot of that delighter of the Pandus is exceedingly miserable.
His body has every auspicious mark. What, however, O Krishna, is that
sign in his excellent body in consequence of which he has always to
endure misery and discomfort? That son of Kunti has to bear an
exceedingly large share of unhappiness. I do not see any censurable
indication in his body. It behoves thee to explain the cause to me it I
deserve to hear it. Thus addressed, Hrishikesa, that enhancer of the
glory of the Bhoja princes, having reflected for a long time, answered as
follows--'I do not see any censurable feature in this prince, except that
the cheek bones of this lion among men are a little too high. It is in
consequence of this that that foremost of men has always to be on the
road. I really do not see anything else in consequence of which he could
be made so unhappy.' Thus answered by Krishna of great intelligence, that
foremost of men, viz., king Yudhishthira, said unto the chief of the
Vrishnis that it was even so. The princess Draupadi, however, looked
angrily and askance at Krishna, (for she could not bear the ascription of
any fault to Arjuna). The slayer of Kesi, viz., Hrishikesa, approved of
that indication of love (for his friend) which the princess of Panchala,
who also was his friend, displayed. [204] Bhimasena and the other Kurus,
including the sacrificial priests, who heard of the agreeable triumphs of
Arjuna in course of his following the horse, became highly gratified.
While they were still engaged in discoursing on Arjuna, an envoy came
from that high-souled hero bearing a message from him. Repairing to the
presence of the Kuru king, the intelligent envoy bowed his head in
reverence and informed him of the arrival of that foremost of men, viz.,
Phalguna. On receipt of this intelligence, tears of joy covered the
king's eyes. Large gifts were made to the messenger for the very
agreeable tidings he had brought. On the second day from that date, a
loud din was heard when that foremost of men, that chief of the Kurus,
came. The dust raised by the hoofs of that horse as it walked in close
adjacence to Arjuna, looked as beautiful as that raised by the celestial
steed Uchchaisravas. And as Arjuna advanced he heard many gladdening
words uttered by the citizens. 'By good luck, O Partha, thou art out of
danger. Praise to you and king Yudhishthira! Who else than Arjuna could
come back after having caused the horse to wander over the whole Earth
and after having vanquished all the kings in battle? We have not heard of
such a feat having been achieved by even Sagara and other high-souled
kings of antiquity. Future kings also will never be able to accomplish so
difficult a feat, O foremost one of Kuru's race, as this which thou hast
achieved.' Listening to such words, agreeable to the ear, of the
citizens, the righteous-souled Phalguna entered the sacrificial compound.
Then king Yudhishthira with all his ministers, and Krishna, the delighter
of the Yadus, placing Dhritarashtra in their van, went out for receiving
Dhananjaya. Saluting the feet of his sire (Dhritarashtra), and then of
king Yudhishthira the just of great wisdom, and then worshipping Bhima
and others, he embraced Kesava. Worshipped by them all and worshipping
them in return according to due rites, the mighty-armed hero, accompanied
by those princes, took rest like a ship-wrecked man tossed on the waves
resting on reaching the shore. Meanwhile king Vabhruvahan of great
wisdom, accompanied by his mothers (Chitrangada and Ulupi), came to the
Kuru capital. The mighty-armed prince duly saluted all his seniors of
Kuru's race and the other kings present there, and was honoured by them
all in return. He then entered the excellent abode of his grand-mother
Kunti."'



SECTION LXXXVIII

"Vaisampayana said, 'Entering the palace of the Pandavas the mighty-armed
prince saluted his grand-mother in soothing and sweet accents. Then queen
Chitrangada, and (Ulupi) the daughter of (the snake) Kauravya, together
approached Partha and Krishna with humility. They then met Subhadra and
the other ladies of the Kuru race with due formalities. Kunti gave them
many gems and costly things. Draupadi and Subhadra and the other ladies
of Kuru's race all made presents to them. The two ladies took up their
residence there, using costly beds and seats, treated with affection and
respect by Kunti herself from desire of doing what was agreeable to
Partha. King Vabhruvahana of great energy, duly honoured (by Kunti), then
met Dhritarashtra according to due rites. Repairing then to king
Yudhishthira and Bhima and the other Pandavas, the mighty prince of
Manipura saluted them all with humility. They all embraced him with great
affection and honoured him duly. And those mighty car-warriors highly
gratified with him, made large gifts of wealth unto him. The king of
Manipura then humbly approached Krishna, that hero armed with the discus
and the mace, like a second Pradyumna approaching his sire. Krishna gave
unto the king a very costly and excellent car adorned with gold and unto
which were yoked excellent steeds. Then king Yudhishthira the just, and
Bhima, and Phalguna, and the twins, each separately honoured him and made
costly presents unto him. On the third day, the sage Vyasa, the son of
Satyavati, that foremost of eloquent men, approaching Yudhishthira
said,--'From this day, O son of Kunti, do thou begin thy sacrifice. The
time for it has come. The moment for commencing the rite is at hand. The
priests are urging thee. Let the sacrifice be performed in such a way
that no limb may become defective. In consequence of the very large
quantity of gold that is required for this sacrifice, it has come to be
called the sacrifice of profuse gold. Do thou also, O great king, make
the Dakshina of this sacrifice three times of what is enjoined. Let the
merit of thy sacrifice increase threefold. The Brahmanas are competent
for the purpose. [205] Attaining to the merits then of three
Horse-sacrifices, each with profuse presents, thou shalt be freed, O
king, from the sin of having slain thy kinsmen. The bath that one
performs upon completion of the Horse-sacrifice, O monarch, is highly
cleansing and productive of the highest merit. That merit will be thine,
O king of Kuru's race. Thus addressed by Vyasa of immeasurable
intelligence, the righteous-souled Yudhishthira of great energy underwent
the Diksha for performance of the Horse-sacrifice. [206] The mighty-armed
monarch then performed the great Horse-sacrifice characterised by gifts
of food and presents in profusion and capable of fructifying every wish
and producing every merit. The priests, well conversant with the Vedas,
did every rite duly, moving about in all directions. They were all
well-trained, and possessed of omniscience. In nothing was there a
swerving from the ordinances and nothing was down improperly. Those
foremost of regenerate persons followed the procedure as laid down (in
the scriptures) and as it should be followed in those points about which
no directions are given. [207] Those best of regenerate ones, having first
performed the rite called Pravargya, otherwise called Dharma, then duly
went through the rite of Abhishava, O king. [208] Those foremost of
Soma-drinkers, O monarch, extracting the juice of the Soma, then
performed the Savana rite following the injunctions of the scriptures.
Among those that came to that sacrifice none could be seen who was
cheerless, none who was poor, none who was hungry, none who was plunged
into grief, and none that seemed to be vulgar. Bhimasena of mighty energy
at the command of the king, caused food to be ceaselessly distributed
among those that desired to eat. Following the injunctions of the
scriptures, priests, well-versed in sacrificial rites of every kind,
performed every day all the acts necessary to complete the great
sacrifice. Amongst the Sadasayas of king Yudhishthira of great
intelligence there was none who was not well conversant with the six
branches of (Vedic). learning. There was none among them that was not an
observer of vows, none that was not an Upadhyaya; none that was not well
versed in dialectical disputations. When the time came for erecting the
sacrificial stake, O chief of Bharata's race, six stakes were set up that
were made of Vilwa, [209] six that were made of Khadira, and six that were
made of Saravarnin. Two stakes were get up by the priests that were made
of Devadaru in that sacrifice of the Kuru king, and one that was made of
Sleshmataka. At the command of the king, Bhima caused some other stakes
to be set up, for the sake of beauty only, that were made of gold.
Adorned with fine cloths supplied by the royal sage, those stakes shone
there like Indra and the deities with the seven celestial Rishis standing
around them in Heaven. A number of golden bricks were made for
constructing therewith a Chayana. The Chayana made resembled in beauty
that which had been made for Daksha, the lord of creatures (on the
occasion of his great sacrifice). The Chayana measured eight and ten
cubits and four stories or lairs. A golden bird, of the shape of Garuda,
was then made, having three angles. [210] Following the injunctions of the
scriptures, the priests possessed of great learning then duly tied to the
stakes both animals and birds, assigning each to its particular
deity. [211] Bulls, possessed of such qualifications as are mentioned in
the scriptures, and aquatic animals were properly tied to the stakes
after the rites relating to the sacrificial fire had been performed. In
that sacrifice of the high-souled son of Kunti, three hundred animals
were tied to the stakes setup, including that foremost of steeds. That
sacrifice looked exceedingly beautiful as if adorned with the celestial
Rishis, with the Gandharvas singing in chorus and the diverse tribes of
Apsaras dancing in merriment. It teemed, besides, with Kimpurushas and
was adorned with Kinnaras. All around it were abodes of Brahmanas crowned
with ascetic success. There were daily seen the disciples of Vyasa, those
foremost of regenerate ones, who are compilers of all branches of
learning, and well conversant with sacrificial rites. There was Narada,
and there was Tumvuru of great splendour. There were Viswavasu and
Chitrasena and others, all of whom were proficient in music. At intervals
of the sacrificial rites, those Gandharvas, skilled in music and well
versed in dancing, used to gladden the Brahmanas who were engaged in the
sacrifice.'"



SECTION LXXXIX

"Vaisampayana said, 'Having cooked, according to due rites, the other
excellent animals that were sacrificed, the priests then sacrificed,
agreeably to the injunctions of the scriptures, that steed (which had
wandered over the whole world). After cutting that horse into pieces,
conformably to scriptural directions, they caused Draupadi of great
intelligence, who was possessed of the three requisites of mantras,
things, and devotion, to sit near the divided animal. The Brahmanas then
with cool minds, taking up the marrow of that steed, cooked it duly, O
chief of Bharata's race. King Yudhishthira the just, with all his younger
brothers, then smelled, agreeably to the scriptures, the smoke, capable
of cleansing one from every sin, of the marrow that was thus cooked. The
remaining limbs, O king, of that horse, were poured into the fire by the
sixteen sacrificial priests possessed of great wisdom. Having thus
completed the sacrifice of that monarch, who was endued with the energy
of Sakra himself, the illustrious Vyasa with his disciples eulogised the
king greatly. Then Yudhishthira gave away unto the Brahmanas a thousand
crores of golden nishkas, and unto Vyasa he gave away the whole Earth.
Satyavati's son Vyasa, having accepted the Earth, addressed that foremost
one of Bharata's race, viz., king Yudhishthira the just, and said, 'O
best of kings, the Earth which thou hast given me I return unto thee. Do
thou give me the purchasing value, for Brahmanas are desirous of wealth
(and have no use with the Earth).' The high-souled Yudhishthira of great
intelligence staying with his brothers in the midst of the kings invited
to his sacrifice, said unto those Brahmanas, The 'Dakshina ordained in
the scriptures for the great Horse-sacrifice is the Earth. Hence, I have
given away unto the sacrificial priests the Earth conquered by Arjuna. Ye
foremost of Brahmanas, I shall enter the woods. Do ye divide the Earth
among yourselves. Indeed, do you divide the Earth into four parts
according to what is done in the Chaturhotra sacrifice. Ye best of
regenerate ones I do not desire to appropriate what now belongs to the
Brahmanas. Even this, ye learned Brahmanas, has been the intention always
cherished by myself and my brothers.' When the king said these words, his
brothers and Draupadi also said, 'Yes, it is even so.' Great was the
sensation created by this announcement. Then, O Bharata, an invisible
voice was heard in the welkin, saying,--'Excellent, Excellent!' The
murmurs also of crowds of Brahmanas as they spoke arose. The Island-born
Krishna, highly applauding him, once more addressed Yudhishthira, in the
presence of the Brahmanas, saying, 'The Earth has been given by thee to
me. I, however, give her back to thee. Do thou give unto these Brahmanas
gold. Let the Earth be thine.' Then Vasudeva, addressing king
Yudhishthira the just, said, 'It behoveth thee to do as thou art bid by
the illustrious Vyasa.' Thus addressed, the foremost one of Kuru's race,
along with all his brothers, became glad of soul, and gave away millions
of golden coins, in fact, trebling the Dakshina ordained for the
Horse-sacrifice. No other king will be able to accomplish what the Kuru
king accomplished on that occasion after the manner of Marutta. Accepting
that wealth, the Island-born sage, Krishna, of great learning, gave it
unto the sacrificial priests, dividing it into four parts. Having paid
that wealth as the price of the Earth, Yudhishthira, cleansed of his sins
and assured of Heaven rejoiced with his brothers. The sacrificial
priests, having got that unlimited quantity of wealth, distributed it
among the Brahmanas gladly and according to the desire of each recipient.
The Brahmanas also divided amongst themselves, agreeably to
Yudhishthira's permission, the diverse ornaments of gold that were in the
sacrificial compound, including the triumphal arches, the stakes, the
jars, and diverse kinds of vessels. After the Brahmanas had taken as much
as they desired, the wealth that remained was taken away by Kshatriyas
and Vaisyas and Sudras and diverse tribes of Mlechechas. Thus gratified
with presents by king Yudhishthira of great intelligence, the Brahmanas,
filled with joy, returned to their respective abodes. The holy and
illustrious Vyasa respectfully presented his own share, which was very
large, of that gold unto Kunti. Receiving that gift of affection from her
father-in-law, Pritha became glad of heart and devoted it to the
accomplishment of diverge acts of merit. King Yudhishthira, having bathed
at the conclusion of his sacrifice and become cleansed of all his sins,
shone in the midst of his brothers, honoured by all, like the chief of
the celestials in the midst of the denizens of Heaven. The sons of Pandu,
surrounded by the assembled kings, looked as beautiful, O king, as the
planets in the midst of the stars. Unto those kings they made presents of
various jewels and gems, and elephants and horses and ornaments of gold,
and female slaves and cloths and large measures of gold. Indeed, Pritha's
son by distributing that untold wealth among the invited monarchs, shone,
O king, like Vaisravana, the lord of treasures. Summoning next the heroic
king Vabhruvahana, Yudhishthira gave unto him diverse kinds of wealth in
profusion and gave him permission to return home. The son of Pandu, for
gratifying his sister Dussala, established her infant grandson in his
paternal kingdom. The Kuru king Yudhishthira, having a full control over
his senses, then dismissed the assembled kings all of whom had been
properly classed and honoured by him. [212] The illustrious son of Pandu,
that chastiser of foes, then duly worshipped the high-souled Govinda and
Valadeva of great might, and the thousands of other Vrishni heroes having
Pradyumna for their first. Assisted by his brothers, he then dismissed
them for returning to Dwaraka. Even thus was celebrated that sacrifice of
king Yudhishthira the just, which was distinguished by a profuse
abundance of food and wealth and jewels and gems, and oceans of wines of
different kinds. There were lakes whose mire consisted of ghee, and
mountains of food. There were also, O chief of Bharata's race, miry
rivers made of drinks having the six kinds of taste. Of men employed in
making and eating the sweetmeats called Khandavaragas, and of animals
slain for food, there was no end. [213] The vast space abounded with men
inebriated with wine, and with young ladies filled with joy. The
extensive grounds constantly echoed with the sounds of drums and the
blare of conches. With all these, the sacrifice became exceedingly
delightful. 'Let agreeable things be given away,'--'Let agreeable food be
eaten,'--these were the sounds that were repeatedly heard day and night
in that sacrifice. It was like a great festival, full of rejoicing and
contented men. People of diverse realms speak of that sacrifice to this
day. Having showered wealth in torrents, and diverse objects of desire,
and jewels and gems, and drinks of various kinds, the foremost one of
Bharata's race, cleansed of all his sins, and his purpose fulfilled,
entered his capital. '"



SECTION XC

"Janamejaya said, 'It behoveth thee to tell me of any wonderful incident
that occurred in the sacrifice of my grandsires.'

"Vaisampayana said, 'Hear, O chief of kings of a most wonderful incident
that occurred, O puissant monarch, at the conclusion of that great
horse-sacrifice. After all the foremost of Brahmanas and all the kinsmen
and relatives and friends, and all the poor, the blind, and the helpless
ones had been gratified, O chief of Bharata's race, when the gifts made
in profusion were being spoken of on all sides, indeed, when flowers were
rained down on the head of king Yudhishthira the just, a blue-eyed
mongoose, O sinless one, with one side of his body changed into gold,
came there and spoke in a voice that was as loud and deep as thunder.
Repeatedly uttering such deep sounds and thereby frightening all animals
and birds, that proud denizen of a hole, with large body, spoke in a
human voice and said, 'Ye kings, this great sacrifice is not equal to a
prastha of powdered barley given away by a liberal Brahmana of
Kurukshetra who was observing the Unccha vow.' Hearing these words of the
mongoose, O king, all those foremost of Brahmanas became filled with
wonder. Approaching the mongoose, they then asked him, saying, 'Whence
hast thou come to this sacrifice, this resort of the good and the pious?
What is the extent of thy might? What thy learning? And what thy refuge?
How should we know thee that thus censurest this our sacrifice? Without
having disregarded any portion of the scriptures, everything that should
be done has been accomplished here according to the scriptures and
agreeably to reason, with the aid of diverse sacrificial rites. Those who
are deserving of worship have been duly worshipped here according to the
way pointed out by the scriptures. Libations have been poured on the
sacred fire with the aid of proper mantras. That which should be given
has been given away without pride. The regenerate class have been
gratified with gifts of diverse kinds. The Kshatriyas have been gratified
with battles fought according to just methods. The grandsires have been
gratified with Sraddhas. The Vaisyas have been gratified by the
protection offered to them, and many foremost of women have been
gratified by accomplishing their desires. The Sudras have been gratified
by kind speeches, and others with the remnants of the profuse wealth
collected on the spot. Kinsmen and relatives have been gratified by the
purity of behaviour displayed by our king. The deities have been
gratified by libations of clarified butter and acts of merit, and
dependants and followers by protection. That therefore, which is true, do
thou truly declare unto these Brahmanas. Indeed, do thou declare what is
agreeable to the scriptures and to actual experience, asked by the
Brahmanas who are eager to know. Thy words seem to demand credit. Thou
art wise. Thou bearest also a celestial form. Thou hast come into the
midst of learned Brahmanas. It behoveth thee to explain thyself.' Thus
addressed by those regenerate persons, the mongoose, smiling, answered
them as follows. 'Ye regenerate ones, the words I have uttered are not
false. Neither have I spoken them from pride. That which I have said may
have been heard by you all. Ye foremost of regenerate persons, this
sacrifice is not equal in merit to the gift of a prastha of powdered
barley. Without doubt, I should say this, ye foremost of Brahmanas.
Listen to me with undivided attention as I narrate what happened to thee
truly. Wonderful and excellent was the occurrence that fell out. It was
witnessed by me and its consequences were felt by me. The incident
relates to a liberal Brahmana dwelling in Kurukshetra in the observance
of the Unccha vow. In consequence of that incident he attained to Heaven,
ye regenerate ones, along with his wife and son and daughter-in-law. And
in consequence of what then happened half my body became transformed into
gold.'

"The Mongoose continued, 'Ye regenerate ones, I shall presently tell you
what the excellent fruit was of the gift, made by a Brahmana, of a very
little measure (of powdered barley) obtained by lawful means. On that
righteous spot of ground known by the name of Kurukshetra, which is the
abode of many righteous persons, there lived a Brahmana in the observance
of what is called the Unccha vow. That mode of living is like unto that
of the pigeon. [214] He lived there with his wife and son and
daughter-in-law and practised penances. Of righteous soul, and with
senses under complete control, he adopted the mode of living that is
followed by a parrot. Of excellent vows, he used to eat everyday at the
sixth division. [215] If there was nothing to eat at the sixth division of
the day, that excellent Brahmana would fast for that day and eat the next
day at the sixth division. On one occasion, ye Brahmanas, there occurred
a dreadful famine in the land. During that time there was nothing stored
in the abode of that righteous Brahmana. The herbs and plants were all
dried up and the whole realm became void of foodstore. When the
accustomed hours came for eating, the Brahmana had nothing to eat. This
occurred day after day. All the members of his family were afflicted with
hunger but were obliged to pass the days as best they could. One day, in
the month of Jaishtha, while the Sun was in the meridian, the Brahmana
was engaged in picking up grains of corn. Afflicted by heat and hunger,
he was practising even this penance. Unable to obtain grains of corn, the
Brahmana soon became worn out with hunger and toil. Indeed, with all the
members of his family, he had no food to eat. That best of Brahmanas
passed the days in great suffering. One day, after the sixth division
came, he succeeded in obtaining a prastha of barley. That barley was then
reduced by those ascetics to powder for making what is called Saktu of
it. Having finished their silent recitations and other daily rites, and
having duly poured libations on the sacred fire, those ascetics divided
that little measure of powdered barley amongst themselves so that the
share of each came up to the measure of a Kudava. [216] As they were about
to sit down for eating, there came unto their abode a guest. Beholding
the person who came as a guest, all of them became exceedingly glad.
Indeed, seeing him, they saluted him and made the usual enquiries of
welfare. They were of pure minds, self-restrained, and endued with faith
and control over the passions. Freed from malice, they had conquered
wrath. Possessed of piety, they were never pained at the sight of other
people's happiness. They had cast off pride and haughtiness and anger.
Indeed, they were conversant with every duty, ye foremost of regenerate
ones. Informing their guest of their own penances and of the race or
family to which they belonged, and ascertaining from him in return those
particulars, they caused that hungry guest of theirs to enter their
cottage. Addressing him they said, 'This is the Arghya for thee. This
water is for washing thy feet. There are scattered some Kusa grass for
thy seat, O sinless one. Here is some clean Saktu acquired by lawful
means, O puissant one. Given by us, O foremost of regenerate persons, do
thou accept it,' Thus addressed by them, that Brahmana accepted the
Kudava of powdered barley that was offered to him and ate it all. But his
hunger, O king, was not appeased by what he ate. The Brahmana in the
observance of the Unccha vow, seeing that his guest's hunger was still
unappeased, began to think of what other food he could place before him
for gratifying him. Then his wife said unto him,--'Let my share be given
unto him. Let this foremost of regenerate persons be gratified and let
him then go whithersoever he will.' Knowing that his chaste wife who said
so was herself afflicted by hunger, that best of Brahmanas could not
approve of her share of the powdered barley being given to the guest.
Indeed, that best of Brahmanas possessed of learning, knowing from his
own state that his aged, toil-worn, cheerless, and helpless wife was
herself afflicted by hunger and seeing that lady who had been emaciated
into mere skin and bone was quivering with weakness, addressed her and
said, 'O beautiful one, with even animals, with even worms and insects,
wives are fed and protected. It behoveth thee not, therefore, to say so.
The wife treats her lord with kindness and feeds and protects him.
Everything appertaining to religion, pleasure, and wealth, careful
nursing, offspring for perpetuating the race, are all dependent on the
wife. Indeed, the merits of a person himself as also of his deceased
ancestors depend also on her. The wife should know her lord by his acts.
Verily, that man who fails to protect his wife earns great infamy here
and goes into Hell hereafter. Such a man falls down from even a position
of great fame and never succeeds in acquiring regions of happiness
hereafter.' Thus addressed, she answered him, saying, 'O regenerate one,
our religious acts and wealth are united. Do thou take a fourth of this
barley. Indeed, be gratified with me. Truth, pleasure, religious merit,
and Heaven as acquirable, by good qualities, of women, as also all the
objects of their desire, O foremost of regenerate ones, are dependent on
the husband. In the production of offspring the mother contributes her
blood. The father contributes his seed. The husband is the highest deity
of the wife. Through the grace of the husband, women obtain both pleasure
and offspring as the reward. Thou art my Pati (lord) for the protection
thou givest me. Thou art my Bhartri for the means of sustenance thou
givest me. Thou art, again, boon-giver to me in consequence of thy having
presented me a son. Do thou, therefore, (in return for so many favours),
take my share of the barley and give it unto the guest. Overcome by
decrepitude, thou art of advanced years. Afflicted by hunger thou art
exceedingly weakened. Worn out with fasts, thou art very much emaciated.
(If thou couldst part with thy share, why should not I part with mine)'
Thus addressed by her, he took her share of the powdered barley and
addressing his guest said,--'O regenerate one, O best of men, do thou
accept this measure of powdered barley as well.' The Brahmana, having
accepted that quantity, immediately ate it up, but his hunger was not yet
appeased. Beholding him ungratified, the Brahmana in the observance of
the Unccha vow became thoughtful. His son then said unto him, 'O best of
men, taking my share of the barely do thou give it to the guest. I regard
this act of mine as one of great merit. Therefore, do it. Thou shouldst
be always maintained by me with great care. Maintenance of the father is
a duty which the good always covet. The maintenance of the father in his
old age is the duty ordained for the son. Even this is the eternal sruti
(audition) current in the three worlds, O learned Rishi. By barely living
thou art capable of practising penances. The life-breath is the great
deity that resides in the bodies of all embodied creatures.' [217]

"The father, at this, said, 'If thou attainest to the age of even a
thousand years, thou wilt still seem to me to be only a little child.
Having begotten a son, the sire achieves success through him. O puissant
one, I know that the hunger of children is very strong. I am old. I shall
somehow succeed in holding my life-breaths. Do thou, O son, become strong
(by eating the food that has fallen to thy share). Old and decrepit as I
am, O son, hunger scarcely afflicts me. I have, again, for many years,
practised penances. I have no fear of death.'

"The son said, 'I am thy offspring. The Sruti declares that one's
offspring is called putra because one is rescued by him. One's own self,
again, takes birth as one's son. Do thou, therefore, rescue thyself by
thy own self (in the form of thy son).'

"The father said, 'In form thou art like me. In conduct and in
self-restraint also thou art my like. Thou hast been examined on various
occasions by me. I shall, therefore, accept thy share of the barley, O
son.' Having said this, that foremost of regenerate persons cheerfully
took his son's share of the barley and smilingly presented it to his
regenerate guest. Having eaten that barley also, the guest's hunger was
not appeased. The righteous-souled host in the observance of the unccha
vow became ashamed (at the thought that he had nothing more to give).
Desirous of doing what was agreeable to him, his chaste daughter-in-law
then, bearing her share of the barley, approached him and said, 'Through
thy son, O learned Brahmana, I shall obtain a son. Do thou, therefore,
take my share of the barley and give it unto this guest. Through thy
grace, numerous regions of beatitude will be mine for eternity. Through
the grandson one obtains those regions repairing whither one has not to
endure any kind of misery. Like the triple aggregate beginning with
Religion, or the triple aggregate of sacred fires, there is a triple
aggregate of everlasting Heavens, depending upon the son, the grandson,
and the great-grandson. The son is called Putra because he frees his
sires from debt. Through sons and grandsons one always enjoys the
happiness of those regions which are reserved for the pious and the good.'

"The father-in-law said, 'O thou of excellent vows and conduct, beholding
thee wasted by wind and sun, deprived of thy very complexion, emaciated
and almost destitute of consciousness through hunger, how can I be such a
transgressor against the rules of righteousness as to take thy share of
the barley? O auspicious damsel, it behoves thee not to say so, for the
sake of those auspicious results for which every family must strive. [218]
O auspicious damsel, how can I behold thee: at even this, the sixth
division of the day, abstaining from food and observing vows? Thou art
endued with purity and good conduct and penances. Alas, even thou hast to
pass thy days in so much misery. Thou art a child, afflicted by hunger,
and belongest to the softer sex. Thou shouldst be always protected by me.
Alas, I have to see thee worn out with fasts, O thou that art the
delighter of all thy kinsmen.'

"The daughter-in-law said, 'Thou art the senior of my senior since thou
art the deity of my deity. Thou art verily the god of my god. Do thou,
therefore, O puissant one, take my share of the barley. My body,
life-breaths, and religious rites have all one purpose viz., the service
of my senior. Through thy grace, O learned Brahmana, I shall obtain many
regions of happiness hereafter. I deserve to be looked after by thee.
Know, O regenerate one, that I am wholly devoted to thee. Cherishing also
this thought, viz., that my happiness is thy concern, it behoveth thee to
take this my share of the barley.'

"The father-in-law said, 'O chaste lady, in consequence of such conduct
of thine thou wilt for ever shine in glory, for endued with vows and
steadiness in religious rites, thy eyes are directed to that conduct
which should be observed towards seniors. Therefore, O daughter-in-law, I
shall take thy share of the barley. Thou deservest not to be deceived by
me, reckoning all thy virtues. Thou art truly, O blessed damsel, the
foremost of all persons observing the duties of righteousness.' Having
said so unto her, the Brahmana took her share of the barley and gave it
unto his guest. At this the guest became gratified with the high-souled
Brahmana endued with great piety. With gratified soul, that first of
regenerate person, possessed of great eloquence, who was none else than
the deity of Righteousness in a human form, then addressed that foremost
of Brahmanas and said, 'O best of regenerate ones, I am exceedingly
gratified with this pure gift of thine, this gift of what was acquired by
lawful means by thee, and which thou didst freely part with, agreeably to
the rules of righteousness. Verily, this gift of thine is being bruited
about in Heaven by the denizens of that happy region. Behold, flowers
have been rained down from the firmament on the Earth. The celestial
Rishis, the deities, the Gandharvas, those who walk before the deities,
and the celestial messengers, are all praising thee, struck with wonder
at thy gift. The regenerate Rishis who dwell in the regions of Brahma,
seated on their cars, are solicitous of obtaining thy sight. O foremost
of regenerate persons, go to Heaven. The Pitris residing in their own
region have all been rescued by thee. Others also who have not attained
to the position of Pitris have equally been rescued by thee for countless
Yugas. For thy Brahmacharyya, thy gifts, thy sacrifices, thy penances,
and thy acts of piety done with a pure heart, go thou to Heaven. O thou
of excellent vows, thou practisest penances with great devotion. Thy
gifts have, therefore, gratified the deities highly, O best of regenerate
ones. Since thou hast made this gift, in a season of great difficulty,
with a pure heart, thou hast, by this act of thine, conquered Heaven.
Hunger destroys one's wisdom and drives off one's righteous
understanding. One whose intelligence is overwhelmed by hunger casts off
all fortitude. He, therefore, that conquers hunger conquers Heaven
without doubt. One's righteousness is never destroyed as long as one
cherishes the inclination of making gifts. Disregarding filial affection,
disregarding the affection one feels for one's wife, and reckoning
righteousness as the foremost, thou hast paid no heed to the cravings of
nature. The acquisition of wealth is an act of slight merit. Its gift to
a deserving person is fraught with greater merit. Of still greater merit
is the (proper) time. Lastly, devotion (in the matter of gift) is fraught
with the highest merit. The door of Heaven is very difficult to see.
Through heedlessness men fail to obtain a sight of it. The bar of
Heaven's door has cupidity for its seed. That bar is kept fastened by
desire and affection. Verily, Heaven's door is unapproachable. Those men
who subdued wrath and conquered their passions, those Brahmanas who are
endued with penances and who make gifts according to the measure of their
ability, succeed in beholding it. It has been said that he that gives
away a hundred, having a thousand, he that gives away ten, having a
hundred, and he that gives a handful of water, having no wealth, are all
equal in respect of the merit they earn. King Rantideva, when divested of
all his wealth, gave a small quantity of water with a pure heart. Through
this gift, O learned Brahmana, he went to Heaven. The deity of
righteousness is never gratified so much with large gifts of costly
things as with gifts of even things of no value, if acquired lawfully and
given away with devotion and faith. King Nriga had made gifts of
thousands of kine unto the regenerate class. By giving away only one cow
that did not belong to him, he fell into Hell. Usinara's son Sivi of
excellent vows, by giving away the flesh of his own body, is rejoicing in
Heaven, having attained to the regions of the righteous. Mere wealth is
not merit. Good men acquire merit by exerting to the best of their power
and with the aid of pious meals. One does not acquire such merit by means
of even diverse sacrifices as with even a little wealth that has been
earned lawfully. Through wrath, the fruits of gifts are destroyed.
Through cupidity one fails to go to Heaven. One conversant with the
merits of gift, and leading a just course of conduct succeeds, through
penances, in enjoying Heaven. The fruit, O Brahmana, of this gift made by
thee (of a prastha of powdered barley) is much greater than what one
acquires by many Rajasuya sacrifices with profuse gifts or many
Horse-sacrifices. With this prastha of powdered barley thou hast
conquered the eternal region of Brahman. Go thou in happiness, O learned
Brahmana, to the abode of Brahman that is without the stain of darkness.
O foremost of regenerate persons, a celestial car is here for all of you.
Do thou ascend it as pleasest thee, O Brahmana, I am the deity of
Righteousness. Behold me! Thou hast rescued thy body. The fame of thy
achievement will last in the world. With thy wife, thy son, and thy
daughter-in-law, go now to Heaven.'--After the deity of Righteousness had
said these words, that Brahmana, with his wife, son and daughter-in-law,
proceeded to Heaven. After that learned Brahmana, conversant with all
duties, had thus ascended to Heaven with his son, daughter-in-law, and
wife numbering the fourth, I came out of my hole. There with the scent of
that powdered barley, with the mire caused by the water (which the
Brahmana had given to his guest), with the contact (of my body) with the
celestial flowers that had been rained down, with the particles of the
barley-powder which that good man had given away, and the penances of
that Brahmana, my head became gold, Behold, in consequence of the gift of
that Brahmana who was firm in truth, and his penances, half of this my
ample body has become golden. Ye regenerate ones, for converting the rest
of my body into gold I repeatedly repair, with a cheerful heart, to the
retreats of ascetics and the sacrifices performed by kings. Hearing of
this sacrifice of the Kuru king endued with great wisdom, I came hither
with high hopes. I have not, however, been made gold. Ye foremost of
Brahmanas, it was for this that I uttered those words, viz., that this
sacrifice can by no means compare with (the gift of) that prastha of
powdered barley. With the grains of that prastha of powdered barley, I
was made gold on that occasion. This great sacrifice however, is not
equal to those grains. Even this is my opinion.' Having said those words
unto all those foremost of Brahmanas, the mongoose disappeared from their
sight. Those Brahmanas then returned to their respective homes.'

"Vaisampayana continued, 'O conquerer of hostile towns, I have now told
thee all relating to that wonderful incident which occurred in that great
Horse-sacrifice. Thou shouldst not, O king, think highly of sacrifice.
Millions of Rishis have ascended to Heaven with the aid of only their
penances. Abstention from injury as regards all creatures, contentment,
conduct, sincerity, penances, self-restraint, truthfulness, and gifts are
each equal in point of merit to sacrifice."'



SECTION XCI

"Janamejaya said, 'O puissant Rishi, kings are attached to sacrifices.
The great Rishis are attached to penances. Learned Brahmanas are
observant of tranquillity of mind, peacefulness of behaviour, and
self-restraint. Hence it seems that nothing can be seen in this world
which can compare with the fruits of sacrifices. Even this is my
conviction. That conviction, again, seems to be undoubtedly correct.
Innumerable kings, O best of regenerate persons, having worshipped the
deities in sacrifices, earned high fame here and obtained Heaven
hereafter. Endued with great energy, the puissant chief of the deities
viz., Indra of a thousand eyes, obtained the sovereignty over the deities
through the many sacrifices he performed with gifts in profusion and
attained to the fruition of all his wishes. When king Yudhishthira, with
Bhima and Arjuna by him, resembled the chief of the deities himself in
prosperity and prowess, why then did that mongoose depreciate that great
Horse-sacrifice of the high-souled monarch?'

"Vaisampayana said, 'Do thou listen to me, O king, as I discourse to thee
duly, O Bharata, on the excellent ordinances relating to sacrifice and
the fruits also, O ruler of men, that sacrifice yields. Formerly, on one
occasion Sakra performed a particular sacrifice. While the limbs of the
sacrifice were spread out, the Ritwijas became busy in accomplishing the
diverse rites ordained in the scriptures. The pourer of libations,
possessed of every qualification, became engaged in pouring libations of
clarified butter. The great Rishis were seated around. The deities were
summoned one by one by contented Brahmanas of great learning uttering
scriptural Mantras in sweet voices. Those foremost of Adhwaryyus, not
fatigued with what they did, recited the Mantras of the Yajurveda in soft
accents. The time came for slaughtering the animals. When the animals
selected for sacrifice were seized, the great Rishis, O king, felt
compassion for them. Beholding that the animals had all become cheerless,
those Rishis, endued with wealth of penances, approached Sakra and said
unto him, 'This method of sacrifice is not auspicious. Desirous of
acquiring great merit as thou art, this is verily an indication of thy
unacquaintance with sacrifice. O Purandara, animals have not been
ordained to be slaughtered in sacrifices. O puissant one, these
preparations of thine are destructive of merit. This sacrifice is not
consistent with righteousness. The destruction of creatures can never be
said to be an act of righteousness. If thou wishest it, let thy priests
perform thy sacrifice according to the Agama. By performing a sacrifice
according to the (true import of the) scriptural ordinances, great will
be the merit achieved by thee. O thou of a hundred eyes, do thou perform
the sacrifice with seeds of grain that have been kept for three years.
Even this, O Sakra, would be fraught with great righteousness and
productive of fruits of high efficacy.' The deity of a hundred
sacrifices, however, influenced by pride and overwhelmed by stupefaction,
did not accept these words uttered by the Rishis. Then, O Bharata, a
great dispute arose in that sacrifice of Sakra between the ascetics as to
how sacrifices should be performed, that is, should they be performed
with mobile creatures or with immobile objects. All of them were worn out
with disputation. The Rishis then, those beholders of truth, having made
an understanding with Sakra (about referring the matter to arbitration)
asked king Vasu, 'O highly blessed one, what is the Vedic declaration
about sacrifices? Is it preferable to perform sacrifices with animals or
with steeds and juices? Hearing the question, king Vasu, without all
judging of the strength or weakness of the arguments on the two sides, at
once answered, saying, 'Sacrifices may be performed with whichever of the
two kinds of objects is ready.' Having answered the question thus, he had
to enter the nether regions. Indeed the puissant ruler of the Chedis had
to undergo that misery for having answered falsely. Therefore, when a
doubt arises, no person, however wise, should singly decide the matter,
unless he be the puissant and self-born Lord himself of creatures. Gifts
made by a sinner with an impure understanding, even when they are very
large, become lost. Such gifts go for nothing. By the gifts made by a
person of unrighteous conduct,--one, that is, who is of sinful soul and
who is a destroyer, just fame is never acquired either here or hereafter.
That person of little intelligence who, from desire of acquiring merit,
performs sacrifices with wealth acquired by unrighteous means, never
succeeds in earning merit. That low wretch of sinful soul, who
hypocritically assuming a garb of righteousness mikes gifts unto
Brahmanas, only creates the conviction in men about his own righteousness
(without earning true merit). That Brahmana of uncontrolled conduct, who
acquires wealth by sinful acts, over overwhelmed by passion and
stupefaction, attains at last to the goal of the sinful. Someone,
overwhelmed by cupidity and stupefaction, becomes bent on strong wealth.
He is seen to persecute all creatures, urged by a sinful and impure
understanding. He who, having acquired wealth by such means, makes gifts
or performs sacrifices therewith, never enjoys the fruits of those gifts
or sacrifices in the other world in consequence of the wealth having been
earned by unrighteous means. Men endued with wealth of penances, by
giving away, to the best of their power, grains of corn picked up from
the fields or roots or fruits or pot-herbs or water or leaves, acquire
great merit and proceed to Heaven. Even such gifts, as also compassion to
all creatures, and Brahmacharyya, truthfulness of speech and kindness,
and fortitude, and forgiveness, constitute the eternal foundations of
Righteousness which itself is eternal. We hear of Visvamitra and other
kings of ancient times. Indeed, Visvamitra, and Asita, and king Janaka,
and Kakshasena and Arshtisena, and king Sindhudwipa,--these and many
other kings, endued with wealth of penances, having made gifts of
articles acquired lawfully, have attained to high success. Those amongst
Brahmanas and Kshatriyas and Vaisyas and Sudras who betake themselves to
penances, O Bharata, and who purify themselves by gifts and other acts of
righteousness, proceed to Heaven."



SECTION XCII

"Janamejaya said, 'If, O illustrious one, Heaven is the fruit of wealth
acquired by lawful means, do thou discourse to me fully on it. Thou art
well-conversant with the subject and therefore, it behoveth thee to
explain it. O regenerate one, thou hast said unto me what the high fruit
was that accrued unto that Brahmana, who lived according to the Unccha
mode, through his gift of powdered barley. Without doubt, all thou hast
said is true. In what way, however, was the attainment held certain of
the highest end in all sacrifices? O foremost of regenerate persons, it
behoveth thee to expound this to me in all its details.'

"Vaisampayana said, 'In this connection is cited this old narrative, O
chastiser of foes, of what occurred in former days in the great sacrifice
of Agastya. In olden days, O king, Agastya of great energy, devoted to
the good of all creatures, entered into a Diksha extending for twelve
years. [219] In that sacrifice of the high-souled Rishi many Hotris were
engaged that resembled blazing fires in the splendour of their bodies.
Among them were men that subsisted upon roots or fruits, or that used two
pieces of stone only for husking their corn, or that were supported by
only the rays (of the moon). Among them were also men who never took any
food unless it was placed before them by others solicitous of feeding
them, and those who never ate anything without having first served the
deities, the Pitris, and guests, and those who never washed the food
which they took. There were also Yatis and Bikshus among them, O king.
All of them were men who had obtained a sight of the deity of
Righteousness in his embodied form. They had subjugated wrath and
acquired a complete mastery over all their senses. Living in the
observance of self-restraint, they were freed from pride and the desire
of injuring others. They were always observant of a pure conduct and were
never obstructed (in the prosecution of their purposes) by their senses.
Those great Rishis attended that sacrifice and accomplished its various
rites. The illustrious Rishi (Agastya) acquired the food that was
collected in that sacrifice and that came up to the required measure, by
lawful means according to the best of his power. Numerous other ascetics
at that time performed large sacrifices. As Agastya, however, was engaged
in that sacrifice of his, the thousand-eyed Indra, O best of the
Bharatas, ceased to pour rain (on the Earth). At the intervals, O king,
of the sacrificial rites, this talk occurred among those Rishis of
cleansed souls about the high-souled Agastya, viz., 'This Agastya,
engaged in sacrifice, is making gifts of food with heart purged of pride
and vanity. The deity of the clouds, however, has ceased to pour rain.
How, indeed, will food grow? This sacrifice of the Rishi, ye Brahmanas,
is great and extends for twelve years. The deity will not pour rain for
these twelve years. Reflecting on this, it behoveth you to do some favour
unto this Rishi of great intelligence, viz., Agastya of severe penances.'
When these words were said, Agastya of great prowess, gratifying those
ascetics by bending his head, said, 'If Vasava does not pour rain for
those twelve years, I shall then perform the mental sacrifice. Even this
is the eternal ordinance. If Vasava does not pour rain for these twelve
years, I shall then perform the Touch-sacrifice. Even this is the eternal
sacrifice. If Vasava does not pour rain for these twelve years, I shall
then, putting forth all my exertion, make arrangements for other
sacrifices characterised by the observance of the most difficult and
severe vows. This present sacrifice of mine, with seeds, has been
arranged for by me with labour extending for many years. [220] I shall,
with seeds, accomplish much good. No impediment will arise. This my
sacrifice is incapable of being baffled. It matters little whether the
deity pours rains or no downpours happen. Indeed, if Indra does not, of
his own will, show any regard for me, I shall, in that case, transform
myself into Indra and keep all creatures alive. Every creature, on
whatever food he has been nourished, will continue to be nourished on it
as before. I can even repeatedly create a different order of things. Let
gold and whatever else of wealth there is, come to this place today. Let
all the wealth that occurs in the three worlds come here today of its own
accord. Let all the tribes of celestial Apsaras, all the Gandharvas along
with the Kinnaras, and Viswavasu, and others there are (of that order),
approach this sacrifice of mine. Let all the wealth that exists among the
Northern Kurus, come of their own accord to these sacrifices. Let Heaven,
and all those who have Heaven for their home, and Dharma himself, come
hither.'--After the ascetic had uttered these words, everything happened
as he wished, in consequence of his penances, for Agastya was endued with
a mind that resembled a blazing fire and was possessed of extraordinary
energy. The Rishis who were there beheld the power of penances with
rejoicing hearts. Filled with wonder they then said these words of grave
import.'

"The Rishis said, 'We have been highly gratified with the words thou hast
uttered. We do not, however, wish that thy penances should suffer any
diminution. Those sacrifices are approved by us which are performed by
lawful means. Indeed, we desire duly those sacrifices which rest on
lawful means. [221] Earning our food by lawful means and observant of our
respective duties, we shall seek to go through sacrificial initiations
and the pouring of libations on the sacred fire and the other religious
rites. We should adore the deities, practising Brahmacharyya by lawful
means. Completing the period of Brahmacharyya we have come out of our
abode, observing lawful methods. That understanding, which is freed from
the desire of inflicting any kind of injury on others, is approved by us.
Thou shouldst always, O puissant one, command such abstention from injury
in all sacrifices. We shall then be highly gratified, O foremast of
regenerate ones. After the completion of thy sacrifice, when dismissed by
thee, we shall then, leaving this place, go away.' As they were saying
these words, Purandara, the chief of the deities, endued with great
energy, beholding the power of Agastya's penances, poured rain. Indeed, O
Janamejaya, till the completion of the sacrifice of that Rishi of
immeasurable prowess, the deity of rain poured rain that met the wishes
of men in respect of both quantity and time. Placing Vrihaspati before
him, the chief of the deities came there, O royal sage, and gratified the
Rishi Agastya. On the completion of that sacrifice, Agastya, filled with
joy, worshipped those great Rishis duly and then dismissed them all.'

"Janamejaya said, 'Who was that mongoose with a golden head, that said
all those words in a human voice? Asked by me, do thou tell me this.'

"Vaisampayana said, 'Thou didst not ask me before and, therefore, I did
not tell thee. Hear as I tell thee who that mongoose was and why he could
assume a human voice. In former times, the Rishi Jamadagni proposed to
perform a Sraddha. His Homa cow came to him and the Rishi milked her
himself. He then placed the milk in a vessel that was new, durable and
pure. The deity Dharma, assuming the form of Anger, entered that vessel
of milk. Indeed, Dharma was desirous of ascertaining what that foremost
of Rishis would do when seeing some injury done to him. Having reflected
thus, Dharma spoiled that milk. Knowing that the spoiler of his milk was
Anger, the ascetic was not at all enraged with him. Anger, then, assuming
the form of a Brahmana lady, showed himself to the Rishi. Indeed, Anger,
finding that he had been conquered by that foremost one of Bhrigu's race,
addressed him, saying, 'O chief of Bhrigu's race, I have been conquered
by thee. There is a saying among men that the Bhrigus are very wrathful.
I now find that that saying is false, since I have been subdued by thee.
Thou art possessed of a mighty soul. Thou art endued with forgiveness. I
stand here today, owning thy sway. I fear thy penances, O righteous one.
Do thou, O puissant Rishi, show me favour.'

"Jamadagni said, 'I have seen thee, O Anger, in thy embodied form. Go
thou whithersoever thou likest, without any anxiety. Thou hast not done
me any injury today. I have no grudge against thee. Those for whom I had
kept this milk are the highly blessed Pitris. Present thyself before them
and ascertain their intentions.' Thus addressed, penetrated with fear,
Anger vanished from the sight of the Rishi. Through the curse of the
Pitris he became a mongoose. He then began to gratify the Pitris in order
to bring about an end of his curse. By them he was told these words, 'By
speaking disrespectfully of Dharma thou shalt attain to the end of thy
curse.' Thus addressed by them he wandered over places where sacrifices
were performed and over other sacred places, employed in censuring great
sacrifices. It was he that came to the great sacrifice of king
Yudhishthira. Dispraising the son of Dharma by a reference to the prastha
of powdered barley, Anger became freed from his curse, for Yudhishthira
(as Dharma's son) was Dharma's self. Even this is what occurred in the
sacrifice of that high-souled king. Mongoose disappeared there in our
very sight.'" [222]

The end of Aswamedha Parva

FOOTNOTES

1. Mahavahu occurs twice in this passage. One of the epithets is left out
on the score of redundancy.

2. i.e., human sacrifice. From this it appears that the sacrifice of
human beings was in vogue at the time.

3. King Marutta celebrated a sacrifice in the Himalayas, bestowing gold
on Brahmanas. Not being able to carry the entire quantity, they had
carried as much as they could, throwing away the remainder.

4. Digambara, i.e., in naked state.

5. Nityada always, left out on the ground of redundancy.

6. Bhutanam etc. is explained by Nilakantha as no swasya, and the
vocative vibho is taken as Paramatman.

7. Agatagamam implies, as explained by the commentator,
praptasastrarahasyam.

8. Nirakarasritena is explained by Nilakantha as
Asamprajnatas-samadhi-samadhigamya Brhamabhavasritena, implying reliance
on Brahman by having recourse to Samadhi or a suspension of all functions
of both body and mind (through Yoga) and arrival at that state which is
one of perfect unconsciousness.'

9. The dissolution here spoken of is the Mahapralaya and not the Khanda
or Avantara Pralayas. Till then, the sage will look upon all beings,
i.e., their repeated migrations.

10. The commentator explains that altogether seven questions are asked.
The first is about the dissolution of the body. The second relates to the
manner of re-acquiring a body. The third has reference to the manner in
which rebirth may be avoided. The fourth relates to the causes that
operate for giving a body to Jiva. By Prakriti is meant Nature or that
Nescience which is the cause of body. The fifth relates to the Anyat or
Param, viz., how final Emancipation or absorption into Brahman takes
place. The sixth pertains to the manner in which the fruits of acts are
enjoyed or endured. The seventh enquires after the way in which acts
attach to Jiva even when devoid of a body.

11. Kala here means both the season of the year and the age of the
person. Food that is beneficial in summer is not so in winter, or that
which is beneficial in youth is otherwise at old age. All the texts that
I have seen have viditwa and not aviditiwa which Telang takes in his
version for the Sacred Books of the East. Kala is always interpreted by
the commentators of Charaka as referring to either period of life or
period of the year. This, as well as the following verses, relates to the
laws of health as expounded by Charaka.

12. The faults are three, viz., Wind, Bile, and Phlegm. When existing in
a state of harmony, they produce health. When one is excited or two, or
all, indisposition sets in. They are called dosha or faults, because of
their liability to be excited and product, disease. Telang, not
suspecting that the whole passage is a reproduction of a passage in the
ancient work edited by Charaka, misunderstands some expressions and
wrongly renders doshan into 'disorders.'

13. Jivitam in the second line seems to be an objective of sariram in the
first.

14. Garbha-sankramane is explained by Nilakantha as 'entering the foetus
in the womb after casting off the body appertaining to the other world. I
think Telang is not correct in his version of 19 and 20. Atisarpana can
never imply 'exhaustion'; hence, karmanam can never be the reading he
adopts. Besides tadrisam seems to settle the question. The tortures felt
at death are similar to those at birth.

15. Sambutatwam is sanhatatwam. Niyachachati is nasyyati Vayu is
understood in the second line, or that in the first line of the next
verse may be taken as the nom. of niyachachati.

16. Pachante is phalam prayachhanti.

17. Nilakantha explains this verse in a different way. According to him
it means,--'in consequence of his subtlety and imperceptibility, Jiva
does not become attached to anything. For this reason, one possessed of a
knowledge of Brahman, having become cognisant of Brahman and attained the
great object of his desire, succeeds in becoming so (i.e., dissociated
from all things). This interpretation seems to be a little far-fetched.

18. Chetasa indicates upadhibhutena, for previously, Jiva was without
upadhi. Pranasthaneshu implies Indriyagolokeshu or those vital parts
which constitute the seats of the senses. Chetana does not, I think, mean
'consciousness.' It implies mind.

19. Causes them to grow. I do not follow Nilakantha here.

20. Nilakantha points out that one of the cha's indicates the reason or
cause. Hence, the use of 'therefore' in the text.

21. Vikrita does not necessarily mean degraded. It implies 'changed or
altered.' Jiva, who is pure and immaculate, takes birth in this world,
failing away from his true status of Brahman owing to his acts. Acts,
again, are eternal, no beginning being conceivable.

22. Parantwa-maritam-aksharam indicates two things, viz., Amritam and
Aksharam. The first line speaks of Kshara, or the material case, or body;
then of that which is para or other. This other is of two kinds, viz.,
Amritam or suddha-chaitanyam, implying Brahman in its condition of
purity; and Aksharamt or Jiva as existing in the material case. In the
second line, trayanam refers to Kshara, Amrita, and Akshara. Mithunam is
duality, referring to that which is composed of Kshara and Akshara. What
is stated in this verse is that every Purusha is a duality, made up of
Kshara and Akshara. Telang gives a different version of the verse. He
ignores the word trayanam totally, and takes Mithunam as implying a
couple (male and female). All the texts I have seen contain trayanam.

23. Atra purvajamnani (vishaye) yatha kaschit Medhavi etc., (vadet).
seems to be the correct order of the words. Telang translates the first
line differently.

24. Ekayana is the one receptacle of all things, viz., Brahman. Tushni
implies ahamevedam sarvamasmityabhimanamapyakurvan i.e., 'without even
retaining the consciousness of his own identity with everything.'
Kinchikachintayan--i.e., not even thinking that he is existing. Purvam
purvam parityajya implies the gradual merging of the grosser in the
subtler. i.e., the successive stages of Yoga before absorption into
Brahman. I follow Nilakantha.

25. The first half of the second line of 8 is read differently in the
Bengal texts. Aswasthamavasam mudham implies 'without ease or happiness,
endued with slavery and ignorance.'

26. The Soul being destitute of these becomes Chinmatra, i.e., a pure
Chit without the attributes superinduced upon it by Ne-science or
ignorance.

27. Formlessness implies subtlety. 'Without cause' implies increate or as
identical with eternal Brahman. Dissociation from attributes while
enjoying them implies an emancipate condition.

28. Nirvana, according to orthodox commentators, implies the annihilation
or cessation of separate or individual existence by absorption into
universal and eternal Brahman.

29. The impressions caused by objects outside self are destroyed by those
belonging to contemplation. The latter, again, should be destroyed before
absorption into Brahman can occur.

30. Siddham is explained as 'destitute of the errors due to Ne-science.'

31. Attnanam is Chittam; atmani is dehe; charayan is antarmukham kritwa;
nityam is adyantasunyam. So Nilakantha.

32. 'Fixing the mind upon the soul' is that concentration which leads to
Emancipation. This becomes possible in consequence of severe austerities
undergone previously.

33. I expand the verse a little to make it intelligible. The sense is
this: having seen the supreme Soul in Samadhi, upon awaking from it, he
recognises it in the universe, i.e., regards the universe to be nothing
else than the Supreme Soul.

34. This may also mean 'he has none superior to him; not even he that is
the Lord of the universe.'

35. The first line seems to be doubtful. The sense, as I understand it,
is,--such a person becomes the god of the very gods. The causal verb
karayate may be taken as equivalent to karoti.

36. I follow Nilakantha in rendering the second line. The sense is clear,
viz., that one should not fall away from the practice of Yoga, tempted by
the puissance that Yoga brings. Telang renders the line 'one practising
concentration should never become despondent.' I think, Nilakantha is
right.

37. Nilakantha notes that this indicates that only that Yogin who has not
advanced much may be tempted by the desire of enjoyment. He, however, who
has adequately devoted himself to Yoga feels no regard for Indra himself
but can turn him away like Diogenes dismissing Alexander the Great.

38. I have endeavoured to render verses 33 to 37 as literally as
possible, under the guide of Nilakantha, omitting his inferences. The
passage relates to the mysteries of Yoga. In the second line of 33,
drishtapurvam disam, which has been rendered 'that point of the compass
which has the Sun behind it,' means the instructions laid down in the
Vedanta as based upon Srutis. Drishtam implies 'Sruti', for it is as
authoritative as anything seen. 'Pura' implies a city, a citadel, or a
mansion. Here it refers to the body. The avasatha within the pura refers
to the chakra or nervous centres beginning with what is called the
muladhara. At the time when Brahman is realised, the whole universe
appears as Brahman and so nothing exists, besides Brahman, upon which the
mind can then dwell. Telang, I think, is not correct in rendering
manaschasya ... vahyatah as 'his mind should not any way wander outside'.
The correct version would 'the mind is then nowhere,' implying that at
that time the mind has nothing else to dwell upon. Kayamabhyantaram is
kayamabhi and antaram, i.e., both within and without the body. The
several parts of the body named, beginning with teeth, etc, refer to
eating and other operations, all of which influence the mind and dispose
it for purity and otherwise.

39. i.e., that from which the entire universe has been created.

40. Probably, 'by any of the senses'. The plural form occurs in the
original.

41. This answers the questions respecting the form of the Soul, says
Nilakantha.

42. I render this verse, following Nilakantha's gloss. The second line of
50, according to that commentator, refers to the ascension of the Yogin
from Brahma vested with attributes to Brahma divested of all attributes.
The tam does not refer to body, as Telang takes it, but to Brahma as
endued with hands and feet on all sides, etc. Deheswam dharayan means
'restraining the mind within the body'. Kevalam Brahma is Brahma without
attributes.

43. The speaker here is the regenerate visitor of Krishna. The latter is
repeating the words of that visitor. In this verse, Krishna, forgetting
that he is merely reciting the words of another, refers to himself as the
Supreme Brahman in whom one must merge for attaining to Emancipation.

44. The second line of 56 is read variously.

45. Heaven is the reward of those who follow the religion of Pravritti or
acts, such as sacrifices, religious observances, etc. The followers,
however, of the religion of Nivritti or inaction, i.e., they who betake
themselves to the path of knowledge, become emancipated. The deities
derive their sustenance from the former and become even jealous of the
latter, for the emancipate state is higher than that of the deities
themselves.

46. Avichakshanam is undiscerning, in the sense of the husband's not
knowing that the interrogatrix as wife, has no other refuge than her lord
with all his defects.

47. I follow Nilakantha. Telang adopts the views or Arjuna Misra and
renders the first line as 'whatever acts are seized (by the touch, or
seen, or heard, etc.') Grahyam, according to Nilakantha, implies those
acts, like Diksha, etc, which are adopted with the aid of others.

48. This seat, says Nilakantha, is called Avimukta and lies between the
eyebrows and the nose.

49. Nilakantha interprets this mystically. By Soma he understands the
artery or duct called Ida, and by Agni the duct called Pingala. Dhira is
Buddipreraka; vyavayam is sancharam. Dhirobhutani dharayan nityam
vyavayam kurute is the order of the words. The sense is this: in this
spot is seated Brahman; there Ida and Pingala meet; and there also is
Vayu which urges the understanding and upholds all living creatures.

50. Yatra is not to be taken as a locative here. It is equivalent to
yatah or for which.

51. Tasmin is taken, by Nilakantha as Apana sahite Prane.

52. Utkarshena anayati, hence Udana, says Nilakantha. The sense of the
whole passage seems to be this. Worldly life is regulated by the
life-breaths. These are attached to the Soul and lead to its individual
manifestations. Udana controls all the breaths. Udana is controlled by
penance. It is penance then that destroys the round of rebirths and leads
to absorption into Brahman.

53. The meaning seems to be this: they who renounce sensuous objects can
create them when they like. One casting off smell that has earth for its
object can create earth when he likes.

54. What is stated in this passage is, shortly, this: the ear, etc, are
the Hotris or sacrificing priests who are to pour libations on the
sacrificial fire. The perceptions and functions of those organs
constitute the Havi or libations that are to be poured. The points, wind,
etc, are the Agni or sacred fires on which they are to be poured. These
statements are recapitulated in verse 5. The objects of the senses, of
the same as those in verse 3, are the fuel, previously described as Havi
or libations, which are to be burnt off by being cast into the fires.

55. The Hridaya or heart is the Garhapatya fire. From it is produced
another fire, the Ahavaniya, viz., the mind. 'The heart was pierced. From
the heart arose mind, for the mind arose Chandramas,' is the declaration
of the Sruti cited by Nilakantha. The Ahavaniya fire or mind is the
mouth. Asyam ahavaniya is the Sruti. Annamayam hi Somya manas, apomayah
pranah, tejomayi vak is the Sruti that bears upon this. Food or fire,
poured into the mouth develops into speech or word. Vachaspati implies
the Veda or word. First arises the word, the mind sets itself upon it,
desirous of creation. This corresponds with the Mosaic Genesis.--'God
said; let there be light, and there was light.' The word was first.

56. The last question seems to be this: in dreamless slumber, the mind
disappears totally. If it is the mind upon which Prana rests, why does
not Prana also disappear? It is seen to separate itself from mind, for it
continues to exist while mind does not exist. If so, i.e., if existing,
as it must be admitted to do, why does it not apprehend objects? What is
it that restrains its powers of apprehension?

57. Bhutatmanam is ordinary Prajapati. Nilakantha takes it to mean here
individual Jiva or self.

58. It is, through words that desirable fruits, visible and invisible,
are acquired. Of course, word means both ordinary speech and Vedic
Mantras.

59. The speaker is the Brahmana, which Nilakantha explains to mean 'the
Brahmana named Manas or Mind'. Instead of such a learned interpretation,
we may take it as implying that the Brahmana is repeating the answer
which Bhutatman, i.e., Prajapati or Jiva, made to Word. The Brahmana is
the real speaker. He recites the words of Jiva. Immovable, according to
Nilakantha, means 'that which is seizable by the external senses'; and
'movable', that which is beyond the ken of the senses, such as heaven,
etc. The external world being only a manifestation of the mind, it is
spoken of here as identical with it. So, the ideas in the mind which are
not due to the senses, are only the mind. This is the movable mind. That
mind depends on word or the scriptures.

60. Telang gives a different version of this verse. I offer a verbal
tendering, without attempting to explain it.

61. i.e., as noisy or noiseless.

62. I have given as close a verbal rendering of the passage as possible.
The sense, however, is not very intelligible to me. The gloss of
Nilakantha is as unintelligible as the text. Telang also has given a
verbal rendering which differs from the above slightly. His foot-notes do
not, I think, bring out the meaning at all. As regards the two vernacular
versions, both are useless.

63. The correct reading is cha after arthan and not twam after it. Hence,
the Senses say that, without ourselves and without those which are our
objects, thou canst not have thy enjoyments.'

64. Thus creatures may exist through us, even though mind may be out of
order.

65. Both mental purposes and dreams having failed to gratify him.

66. The reading sarvam in the second line is incorrect, though Nilakantha
adopts it. The different portions of the fire are indicated as the
different attributes. The smoke is of the form of Darkness (Tamas): the
ashes are the attributes of Passion; while the blazing flame, that into
which the oblation is thrown, is the attribute of Goodness.

67. I give a close rendering of these verses, without endeavouring to
bring out the sense as explained by the commentators. The printed texts
are not correct. The text adopted by Nilakantha differs from that of
Arjuna Misra. The very order of the verses is not uniform in all the
texts.

68. 'These' refers to action, agent and instrument. The qualities of
which they are possessed are goodness, passion, and darkness.

69. What is stated in these two verses is this: it is the Senses that
enjoy; and not the Soul. This is well known to those that are learned. On
the other hand, those that are not learned, regard this or that to be
theirs, when in reality they are different from them. They are their
selves, and not their senses, although they take themselves for the
latter, ignorantly identifying themselves with things which they are not.

70. What is stated here is this: Restraining the senses and the mind, the
objects of those senses and the mind should be poured as libations on the
sacred fire of the Soul that is within the body.

71. i.e., truth is the Sastra of the Prasastri.

72. Narayana is taken by Nilakantha to stand here for either the Veda or
the Soul. The animals offered up to Narayana in days of old were the
senses offered up as sacrifices.

73. Srota here means preceptor or dispeller of doubts. Amaratwam is the
status of the immortal head of all.

74. I think Telang is not correct in his rendering of this verse. What is
stated here is plain, viz., that it is He who is the preceptor and the
disciple. Ayam srinoti,--'prochyamanam grihnati,--'tat prichcchatah ato
bhuyas anye srinanti is the grammar of the construction. The conclusion
then comes--'gururanyo na vidyate'.

75. One who understands the truth.

76. The seven large trees are the five senses, the mind, and the
understanding. The fruits are the pleasures and pains derived from or
through them. The guests are the powers of each sense, for it is they
that receive those pleasures and pains. The hermitages are those very
trees under which the guests take shelter. The seven forms of Yoga are
the extinctions of the seven senses. The seven forms of initiation are
the repudiation, one after another, of the actions of the seven senses.

77. The correct reading is bhavantyanityah and vahuswabhavan.

78. Swabhava is explained by Nilakantha as sutaram abhava.

79. The sense seems to be this; the life-winds indicate the operations of
the several organs of action: the tongue, which stands here for all the
organs of perception, of the sensual perceptions; the mind, of all the
internal operations; the quality of goodness, of all pleasure; and the
quality of passion, of all kinds of pain. These, therefore include the
whole external and the internal worlds. He that is free from these,
transcends sin, for sin is destroyed by freedom from these, knowledge
being the means of attaining to that freedom.

80. 'I have no fault etc.'--The sense seems to be that by doing these
rites with the aid of Mantras I have done that which has been approved
from ages past by those who have always been regarded wise. My eyes,
however, have now been opened by thee. I should not be held responsible
for what I did while I was ignorant.

81. Kshatriyas always require Brahmanas for assisting them in their acts.
These particular Kshatriyas, through fear of Rama, fled to the forests
and mountains. They could not, accordingly, find Brahmanas for assisting
them. Their children, therefore, fell away from the status of Kshatriyas
and became Vrishalas or Sudras.

82. Kshatriya-bandhu always implies low or inferior Kshatriyas, as
Brahma-bandhu implies low or inferior Brahmanas. The expression, very
probably, is similar to Brahman-sangat in current Bengali. It does not
surely mean 'kinsmen of Kshatriyas'.

83. The vocative, 'O foremost of regenerate ones' applies to Jamadagni's
son. The narration is that of the Pitris. All the copies, however,
represent this as the Brahmana's speech to his wife. Indeed, the Brahmana
is only reciting to his wife the speech of the Pitris to Rama. The Yoga
here spoken of is, as Nilakantha explains the Raja-Yoga. Previously,
Alarka had been bent upon Hatha-Yoga which frequently ends in the
destruction of the person practising it.

84. Praharsha, rendered 'exultation', is explained by Nilakantha as the
joy that is felt at the certainty of attaining what is desired. Priti is
that satisfaction which is felt when the object desired is attained.
Ananda is what arises while enjoying the attained object.

85. The sense seems to be this. Having first conquered the internal foes
mentioned, the man of intelligence, bent on effecting his deliverance,
should then seek to vanquish all external foes standing in his way.

86. Nilakantha explains that dosha here refers to attachment, cupidity
and the rest; while Sadhu implies not men but the virtues of tranquillity
and the rest.

87. think Telang renders this verse wrongly. Samhatadehabandhanah does
not mean 'with bodily frame destroyed' but 'with bodily frame united.' If
samhata be taken as destroyed, the compound bhinna-vikirna-dehah in the
second line would be a useless repetition. The meaning is that with
bodily frame or the bonds of body united, he takes birth. When he dies,
that frame becomes dismembered and scattered.

88. The conditions referred to are affluence and indigence, as explained
by Nilakantha.

89. This is, rather, obscure. Nilakantha observes that the Vedic text
referred to is: 'Do not covet anybody's property.' What Janaka says seems
to be this: Thinking of this prohibition about coveting other people's
property, I thought how could it be ascertained what belongs to others.

90. The sense seems to be this: the property of smell attaches to earth.
I do not desire smell for my own enjoyment. If it is perceived, it is
perceived by the organ of smell. The earth, therefore, is subject to me,
not I to the earth. I have transcended my sensations, and, therefore, the
objects to which they inhere. The whole world represents only the objects
of the sensations. The latter being mastered, the whole world has been
mastered by me.

91. i.e., I live and act for these and not my own self.

92. Nilakantha's reading is erroneous, Brahma-labhasya should be
Brahmana-bhasya. So also durvarasya is incorrect. Nemi may also mean the
line or track that is made by a wheel as it moves. If taken in this
sense, it would mean 'that is confined to, or that cannot deviate from
the track constituted by goodness'. The nave, Brahman, is, of course, the
Vedas.

93. The sense seems to be this. The sovereignty of the whole Earth or of
Heaven, and this knowledge of my identity with the universe--of these two
alternatives, I would freely choose the latter. Hence, he says--'This
knowledge is my wealth.'

94. These are different modes of life.

95. The sense is this: the knowledge to be acquired is that all is one.
Diverse ways there are for acquiring it. Those, again, that have attained
to tranquillity have acquired it.

96. Actions are perishable and can lead to no lasting result. It is by
the understanding that that knowledge, leading to what is permanent, is
to be attained.

97. I expand this verse a little for making it intelligible. A literal
version would run as follows: Good means may be seen, perceived as by
bees. Action is (cleansed) understanding; through folly it is invested
with the symbols of knowledge. Karmabudhhi never means 'action and
knowledge' as rendered by Telang. Abudhitwatt means 'through ignorance.'
This ignorance is of those persons whose understandings have not been
cleansed by action.

98. What is stated here is this. In the matter of achieving Emancipation,
no ordinances have been laid down, positive or negative, like those in
respect of other things. If one wishes to attain to Heaven, he should do
this and abstain from the other. For achieving Emancipation, however,
only seeing and hearing are prescribed. Seeing implies contemplation, and
hearing, the receiving of instructions from the preceptor. Nilakantha
explains hearing as Vedantadisravanam (vide his comment on the word
'srutam' in verse 3 above).

99. The speaker wishes to inculcate that one should first contemplate an
object of direct perception, such as earth, etc. Then on such
'unperceived' objects as operations of the mind. Such contemplation will
gradually lead to that which is Supreme. The abhyasa or practice referred
to in the second line is the practice of sama, dama, etc. I do not think
that Telang's version of 8 and 9 brings out the meaning clearly.

100. The sense is that when her individual soul became merged into the
Supreme soul, she became identified with Brahman. This, was, of course,
due to the knowledge of Kshetra as something separate from Kshetrajna.

101. Their origin is Brahman or Truth. They live, dissociated from their
origin, in consequence of their acts. When their acts cease, they return
to and become merged in Brahman.

102. i.e., that course of life which has for its object the acquisition
of knowledge relating to the soul. This, of course, includes the
knowledge that is needed for achieving identification with the Supreme
Soul or Brahman.

103. The specific characteristics of the five elements are, as frequently
referred before, smell attaching to earth, sound to ether, taste, to
water, etc. The deities referred to in the last verse are probably the
senses.

104. The total eleven is made up of the three qualities, the five
elements, the group of organs and senses as one, egoism and understanding.

105. Anyatha pratipannah is explained by Nilakantha as 'born in other
orders'. Telang takes it as 'Behaving in a contrary way.' 'How can goats
and sheep behave otherwise?' The sense seems to be that those born as
goats, succeed in ascending upwards through the efficacy of the religious
acts of the Brahmanas. By becoming sacrificial victims they regain their
true position.

106. Qualities abiding in Darkness etc, imply those qualities that are
permanently attached to Darkness.

107. Some texts read Santapah and not Sanghatah. The meaning then will be
grief or sorrow.

108. This may refer to the exposure of other people's weaknesses by
tearing open their veils or covers.

109. Vibhajanti implies enjoyments in this connection. Telang starts a
needless objection to this word.

110. 'From even a distance.' implies that upon even a cursory view;
without even being examined minutely.

111. What is said here is this: the three qualities exist in even the
immobile objects of the universe. As regards Darkness, it predominates in
them. As regards Passion, it dwells in such properties of theirs as
pungency, sourness, sweetness, etc, which change with time or in
consequence of cooking or through admixture. Their only properties are
said to appertain to Goodness. Tiryagbhavagatam is explained by
Nilakantha as adhikyam gatam. Telang thinks this is unwarrantable. His
own version, however, of the first line is untenable. What can be the
tiryagbhava or 'form of lower species' of immobile objects? Telang
frequently forgets that Nilakantha represents a school of interpretation
not founded by him but which existed from a time long anterior to him.

112. 'Conjunctions' are evidently the periods joining the seasons, i.e.,
the close of one season and the beginning of another.

113. This probably implies that the mind, through the aid of the senses,
enters into all things or succeeds in knowing them.

114. The sense seems to be that through these one succeeds in taking
birth as a Brahmana.

115. A repetition occurs here of about 5 verses. The passage is evidently
an interpolation originally caused by carelessness.

116. Nilakantha explains that this implies that one should regard these
as really undistinguished from the mind. Indeed, created by the mind
itself, these should always be taken as having no real existence beyond
the mind.

117. 'That' here refers to the attenuation of all things by absorption
into the mind.

118. Gunagunam is treating the qualities as not qualities; i.e.,
regarding bravery, magnanimity, etc, as really not merits, for these lead
to pride. Ekacharyyam is ekantavasam, i.e., life in seclusion, or living
without depending upon others. Anantaram is nirastasamastabheda or
non-recognition of all distinctions. Some texts read Brahmamatah meaning
'existing among Brahmanas'. Ekapadam sukham is samastasukhagarbham, i.e.,
the source or fountain of all happiness.

119. The two deities are Jiva and Iswara.

120. The correct reading, in 53 seems to be samsargabhiratam and not
samsayabhiratam.

121. In the second line, the correct words are martya and sarva. The
sense of the second line seems to be that this body is ceaselessly
revolving, for Emancipation is difficult to achieve. Hence this body is,
as it were, the wheel of Time. Nilakantha's explanation does not seem to
be satisfactory.

122. I do not think that Telang is correct in his version of this verse.
What is said here seems to be this. The body is, as it were the wheel of
Time; the body is the ocean of delusion; the body is the creator,
destroyer and reawakener of the universe. Through the body creatures act,
and hence creation, destruction, and re-creation are due to the body.
This accords with what is said elsewhere regarding the body.

123. It would be wrong to take satah as implying 'the good,' the finite
verses in every text being singular.

124. The correct reading seems to be atmana as the last word of the first
line, and not atman.

125. What is said here is that the quality of passion predominates in
these.

126. Nyagrodha is the Ficus Bengalensis, Linn. Jamvu is Eugenia
Jambolana, Lamk. Pippala is Ficus religiosa, Linn. Salmali is Bombax
Malabaricum. Sinsapa is Dalbergia Sissoo, Roxb. Meshasringa is Asclepia
geminata, Roxb. Kichaka is a variety of mountain bamboo. Here however it
evidently implies the Nimba or Melia Azadirachta, Linn.

127. Nilakantha is for taking the second line as consisting of two
propositions. It would be better to take satinam as referring to strinam,
and vasumatyah, as an adjective of Apsarasah.

128. The sense seems to be that good men never allow others to know what
their acts are. They are strangers to ostentation.

129. The sense seems to be that the knowledge of one's own identity and
of things as discriminated from one another is presided over by Prakriti.
If the question is asked whence is the knowledge--'I am so,' and that
'this is so,' the answer is that it comes from Prakriti or Nature.

130. As explained by Nilakantha, the word Savitri is used here to imply
all forms of worship observed by Brahmanas, etc, and the Mlecchas as
well. This turning back to explain a word used before is said to be an
instance of "looking back like the lion".

131. Telang, I think, renders this verse wrongly. In the first line it is
said that Brahman is superior to the Prajapatis. In the second it is
pointed out that Vishnu is superior to Brahman.

132. It is difficult to understand which part of the wheel is intended to
be expressedly 'bandhanam' or the bond; I take it for the spokes.
Pariskandha is Samuha or the materials that together compose an object.
Here it may be taken for the nave or centre. Home is called the
circumference, because, as the circumference limits the wheel, even so
home (wife and children) limits the affections and acts of life.

133. The words Kalachakram pravartate have been rendered in the first
verse of this lesson. In verse 9, the words asaktaprabhavapavyam are
explained by Nilakantha differently. Manas-krantam, I take, is equivalent
to 'be bounded by the mind,' I do not know whence Telang gets 'never
fatigued' as the substitute of this word.

134. Implying that he should go to the house of his preceptor, study and
serve there, and after completing his course, return for leading a life
of domesticity.

135. The sense seems to be that these last three duties are productive of
merit and should, therefore, be performed. The first three however, are
sources of living.

136. Havishya is food cooked in a particular way and offered to the
deities. It must be free from meat. There may be milk or ghee in it, but
the cooking must be done in a single pot or vessel continuously; no
change of vessels is allowed.

137. Vilwa is the Aegle marmelos, and Palasa is the Butea frondosa of
Roxburgh.

138. At first he should live on fruits and roots and leaves, etc. Next on
water, and then on air. There are different sects of forests recluses.
The course of life is settled at the time of the initiatory rites.

139. What is stated here is this. The Sannyasin should not ask for alms:
or, if he ever seeks for aims, he should seek them in a village or house
where the cooking has been already done and where every one has already
eaten. This limitation is provided as otherwise the Sannyasin may be fed
to his fill by the householder who sees him.

140. He should never plunge into a stream or lake or tank for bathing.

141. Kalakankhi implies, probably 'simply biding time', i.e., allowing
time to pass indifferently over him.

142. The sense seems to be this; the self or soul is without qualities.
He who knows the self, or rather he who pursues the self with the desire
of knowing it, should practise the truths of Piety laid down above. They
constitute the path that leads to the self.

143. 'That which has Brahman for its origin' implies the Vedas.

144. Commentators differ about what is implied by the ten or the twelve.
Nilakantha thinks that the ten mean the eight characteristics of Yoga,
viz., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana,
Samadhi, and Tarka and Vairagya. The twelve would imply the first eight,
and these four, viz., Maitri, Karuna, Mudita, and Upeksha. If ten plus
twelve or two and twenty be taken, then that number would be made up by
the five modes of Yama, the five of Niyama, the remaining six of Yoga
(beginning with Asana and ending with Samadhi), the four beginning with
Maitri, and the two, viz., Tarka and Vairagya.

145. What is said in this Lesson seems to be this: the Unmanifest or
Prakriti is that condition in which all the three qualities of Goodness,
Passion, and Darkness exist in a state of combination. The unmanifest is
the condition existing before creation. When one particular quality,
viz., Goodness prevails over the others, there arises Purusha, viz., that
from whom everything flows. The relation of Purusha and Nature is both
unity and diversity. The three illustrations of the Gnat and the Udumbara
the fish and water, and water drops and the lotus leaf, explain the
relation between Purusha and Nature. He is in Nature, yet different from
it. There is both association and dissociation.

146. The doubts appertain to duties, that is whether they should be done
or not, and whether they have any effects here and hereafter.

147. The thinking or enjoying agent is subject, and that which is thought
or enjoyed is object. Subject and object an two well known words in Sir
W. Hamilton's philosophy. I follow Telang in adopting them.

148. Sattawa pradipa, rendered 'light of Nature,' implies, as Nilakantha
explains, knowledge, which is a manifestation of Nature. Arjuna Misra's
interpretation seems to be better. He says that knowledge,--that is,
knowledge of truth,--is acquired by the self through Nature.

149. The sense seems to be this: one who proceeds, on a journey must
provide oneself with the necessary means, otherwise one is sure to feel
discomfort or meet with even destruction. So, in the journey of life, one
must provide oneself with knowledge as the means. One may then avoid all
discomfort and danger. Action does not constitute the proper means. It
may or may not produce fruits.

150. i.e., one should not care for the external.

151. i.e., one need not do acts enjoined by the scriptures after one has
attained to knowledge which is the highest seat.

152. The sense is this: riding on a car may not always be comfortable. As
long as there is a car path, one should travel on one's car. If, however,
the road be such as not to be fit for a car to proceed along it, one
should avoid a car in going over it, for the car instead of conducing to
comfort, would, on such a path, be productive of only discomfort.

153. i.e., first action with desire: then action without desire; then
knowledge, according to Arjuna Misra. Nilakantha explains that action is
first, then Yoga; then the state of Hansa or Paramahansa.

154. Katu is not bitter but pungent or sharp, as that which is attached
to chillies.

155. These are the notes of the Hindu Gamut.

156. The understanding operates on what is placed before it by the mind.
The understanding, therefore, is, as it were, the lord exercising power
or sovereignty, being served by the mind.

157. Sarvan srijati i.e., creates all things by attaining to the
condition of the universal cause, for the unmanifest is the universal
cause. Between such a one and the Supreme Soul there is no difference.
Even this is said in the last sentence.

158. The man who reads the book called Veda is not truly conversant with
the Veda. He, however, who knows Kshetrajna, is regarded as truly knowing
the Veda.

159. The argument is that Mrityu or death being of two syllables, the
correspondence is justifiable between it and Mama or mineness which also
is of two syllables. So in the case of Brahman and na-mama. Of course,
what is meant by mineness being death and not-mineness being Brahman or
emancipation, cannot be unintelligible to one who has carefully read the
preceding sections.

160. i.e., the five great elements, four organs of knowledge with mind,
and the four organs of action.

161. The word Purusha here is used in the sense of dehabhimani Jiva or
individual self with consciousness of body. True knowledge destroys this
condition of Jiva, for the man of knowledge identifies himself with the
universe and thereby assimilates himself to Brahman. By eaters of Amrita
are meant they who never take any food without offering portions thereof
to the deities, Pitris, and guests. Of course, Yogins of piety are
implied by it.

162. Purusha here implies Jiva divested of consciousness of body.

163. The meaning is this: in a dream what is seen is all unreal. So, when
tranquillity has been attained, all the surroundings become unreal.
Nilakantha gives a slightly different interpretation; it is this: when
tranquillity has been attained, the Soul lives without attachment to the
body and all external objects. Indeed, the Soul then lives completely in
itself even as it works in course of a dream.

164. The sense is that they behold all worldly objects, present, past and
future, which are, of course, due to development of previous causes.

165. This line is rather obscure. The sense seems to be this: no one can
know the Supreme Deity if it is not the latter's pleasure to be known.
One, therefore, understands Him in exactly that measure in which it is
His pleasure to be known.

166. Krishna's father Vasudeva is maternal uncle. Yudhishthira asks
Krishna to worship Vasudeva and Valadeva on his behalf, i.e., he charges
Krishna to bear to them a message of respect and love from him.

167. The city of Hastinapura is sometimes called Nagapura, both Hasti and
Naga being words expressive of the elephant. 'The city called after the
elephant' is the usual description of the Kuru capital.

168. Mahyam is equal to 'mam uddisya' i.e., referring to my divine nature.

169. An ascetic loses his penances by cursing another rightly or wrongly.
Hence, forgiveness was always practised by the Brahmanas who were
ascetics. A Brahmana's strength consisted in forgiveness. The more
forgiving he was, the more powerful he became.

170. The first asat or non-existent refers to such objects as the horns
of the hare. The second, viz., sadasat, or existent and non-existent
refers to such objects as exist and meet with destruction. Sadasat param
or that which transcends the existent and non-existent, refers to the
unmanifest. The universe consists of these three. All this is from
Vasudeva.

171. To this day preceptors in India have to feed and teach their
disciples without any pecuniary compensation. In fact, the sale of
knowledge has been strictly forbidden. Pupils, however, after completing
their studies, had to give the final Dakshina which varied according to
their means. The kings and princes of India thought themselves honoured
if solicited by pupils in search of the final Dakshina. What Gautama says
here is that the object of the final present is to gratify the preceptor.
He (Gautama), however, had already been gratified with the dutiful
conduct of Utanka. There was no need, therefore, of any present.

172. These words of the king are intended to be reported to his queen who
would understand the allusion. The sense is this: cursed by Vasishtha, I
have become a cannibal. My condition is intolerable. By this gift of the
ear-rings to a deserving Brahmana, much merit may arise. That merit may
relieve me.

173. This also is an allusion to the dreadful curse of Vasishtha. The
king refers to Madayanti as his only refuge. She may save him by doing an
act or special merit, viz., giving away her costly ear-rings to a truly
deserving Brahmana.

174. The sense is this: a Brahmana is never loose of tongue. He is
truthful. Hence, having passed my word to thee about my return, thou
mayst be sure that I would keep my word. One, again, that acts improperly
towards a friend, comes to be regarded as a thief. By this, Utanka
reminds the king that he should not inflict any wrong on him by carrying
out his intention of eating him up.

175. Vilwa is the Aegle marmalos.

176. Chamu here is used in a general sense, viz., a division. Of course
it stands for an Akshauhini.

177. Kavi or Kavya is another name of Sukra, the preceptor of the Daityas.

178. Krishna implies Vyasa here. The great Rishi was called 'the
island-born Krishna'.

179. The commentator explains that by the constellation Dhruba is implied
Rohini and the Uttaras numbering three. Sunday, again is called the
Dhruba-day.

180. Agnivesya was another name of Dhaumya.

181. Three roads running north to south, and three running cast to west
and intersecting the former, are the six roads that are directed to be
laid out in pitching encampments. Those give nine squares with two
boundary lines at right angles with each other.

182. Karaputa is made up of two wooden chests united with each other by
chains or cords and intended to be borne by camels and bullocks.

183. The first line of 17 is exceedingly terse. Literally rendered, it
runs,--'Each vessel was united with another, and became half the (total)
weight slung on balance.'

184. Vilava is Arjuna.

185. Before performing any rite or act of a grave nature, Hindus are
required to touch water or perform what is called the 'achamana'. A
little quantity of water is taken on the palm of the right hand, and with
it are touched the lips, the nostrils, the ears, and the eyes.

186. The abode of Vaisravana is called Alaka. Vaisravana is, of course,
Kuvera, the lord of treasures, friend of Mahadeva, and chief of the
Yakshas.

187. The last line is slightly expanded.

188. The sense is this: thou art the eldest brother of the Pandavas; if
thou sacrificest, thy brothers also will come to be regarded as
sacrificing with thee.

189. Sphya was a wooden sword or scimitar, used for slaying the
sacrificial animal. Kurcha is a handful of Kusa grass. All these things
are directed by Vyasa to be made of pure gold.

190. It will be remembered that the Samsaptaka host which had engaged
Arjuna for several days on the field of Kurukshetra, all consisted of
Trigarta warriors led by their king Susarman, Samsaptaka means 'sworn'.
Those soldiers who took the oath that they would either conquer or die,
wore called by that name.

191. The reading in every edition seems to be vicious. For obvious
reasons, I read Parthadupadravat instead of Parthamupadravat.

192. Bhagadatta was the friend of Indra, the father of Arjuna.

193. The allusion is to Mahadeva's pursuing Sacrifice when the latter
fled from him in the form of a deer.

194. The Brahmanas were to receive Arjuna duly and the treasure was
intended as a present or offering of respect.

195. Ulupi was one of the wives of Arjuna. She was, therefore, the
step-mother of Vabhruvahana.

196. Yahubharyyata, meaning polygamy in the first line, should, as the
noun of reference for Eshah be taken as vahunam bharyyata, i.e.,
polyandry, in the second line.

197. To sit in Praya is to remain seated in a particular spot, abstaining
from food and drink with a view to cast off one's life-breaths.

198. The sense is, that 'grief does not kill; one does not die till one's
hour comes. If it were otherwise, I would have died, so heavy is the load
of my affliction.'

199. The name of the city was Suktimati.

200. The etymology of Gudakesa as the lord of Gudaka or sleep, is
fanciful.

201. Sakuni was the maternal uncle of Duryodhana and, therefore, of
Arjuna also. Sakuni's son and Arjuna, hence, were cousins.

202. The word chara does not mean always a spy. The ancient kings of
India had their spies it is true, but they had a regular intelligence
department. It was the business of these men to send correct reports to
the king of every important occurrence. The news letter-writers of the
Mussalman time, or Harkaras, were the successors of the charas of Hindu
times.

203. Hetuvadins are dialecticians or philosophers who dispute on the
reasons of things.

204. It is worthy of note that Draupadi was always styled by Krishna as
his sakhi or 'friend'. Krishna was highly chivalrous to the other sex at
an age when women were universally regarded as the inferiors of men.

205. The sense is this: for a horse-sacrifice, the Dakshina or
sacrificial present, payable to the principal Ritwija or to be
distributed among all the Ritwijas including the other Brahmanas, is
enjoined to be of a certain measure. Vyasa advises Yudhishthira to make
that Dakshina triple of what the enjoined measure is. By thus increasing
the Dakshina, the merit of the sacrificer will increase correspondingly.

206. The Diksha is the ceremony of initiation. Certain mantras are
uttered in which the intention is declared of performing what is desired
to be performed.

207. The Karma of a sacrifice or religious rite is the procedure. It is,
of course, laid down in the scriptures on the ritual. There are certain
acts, however, which, though not laid down, should be done agreeably to
reasonable inferences. What is said, therefore, in the second line of 20
is that the procedure was fully followed, both as laid down and as
consistent with inferences.

208. Pravargya is a special preliminary rite performed in a sacrifice.
'Abhishva' is the extraction of the juice of the Soma plant after its
consecration with Mantras.

209. Vitwa is the Aegle marmelos, Linn. Khadira is Acacia catechu, Linn,
or Mimosa catechu; Saravarnin is otherwise called, as explained by
Nilakantha, Palasa. It is the Butea frondosa of Roxburgh. Devadaru is
Pinus Deodara of Roxburgh, or Cedruz Deodara. Sleshmataka is a small tree
identified with the Cordia latifolia. Here probably, some other tree is
intended.

210. It is difficult to understand what these constructions or figures
were. They were probably figures drawn on the sacrificial altar, with
gold-dust. At the present day, powdered rice, coloured red, yellow, blue,
etc, is used.

211. Each animal is supposed to be agreeable to a particular deity.

212. Suvibhaktan implies that they were properly classed or grouped so
that there was no dispute or dissatisfaction among them regarding
questions of precedence.

213. Nilakantha explains that Khandavaraga was made of piper longum and
dried ginger (powdered), and the juice of Phaseolus Mungo, with sugar.
Probably, it is identical with what is now called Mungka laddu in the
bazars of Indian towns.

214. The unccha vow consists of subsisting upon grains of corn picked up
after the manner of the pigeon from the field after the crops have been
cut and removed by the owners.

215. The day of 12 hours is divided into 8 divisions.

216. A prastha is made up of four Kudavas. A Kudava is equal to about
twelve double handfuls.

217. This verse is rather obscure. I am not sure that I have understood
it correctly. The sense seems to be this: thou art capable of enduring
much. Indeed, by barely living, thou art capable of capable of earning
religious merit, for life-breath is a great deity. He should not be cast
off. Thy life is at stake, for if this guest be not gratified, the
thought of it will kill thee. Do thou, therefore, protect thy life by
gratifying this guest with my share of the barley.

218. The sense is this: for the sake of those auspicious results after
which every family should strive, the daughter-in-law should be well
treated. How then can I deprive thee of food?

219. The Diksha consists of the initiatory rites undergone by one
desirous of performing a particular sacrifice or completing a particular
vow. Some auspicious day is selected. Mantras are uttered and the purpose
is expressed in words. There were many long-extending sacrifices which
were partly of the nature of vows. Till their completion the performer or
observer is said to undergo the period of Diksha.

220. The first line of 20 is differently read in the Bombay text. It
runs,--'steadfastly observing my vow, I shall make arrangements for many
sacrifices, creating the articles I want by thought alone (or fiats of my
will).'

221. Probably, the sense is this: If a Brahmana produced extraordinary
results by his penances, a portion of his penances was supposed to be
destroyed. The Rishis did not like that any portion of Agastya's penances
should be spent for completing his sacrifice.

222. It is difficult to resist the conviction that as much of this
section as relates to the mongoose is an interpolation. The Brahmanas
could not bear the idea of a sacrifice with such profusion of gifts, as
that of Yudhishthira, being censurable. Hence the invention about the
transformation of the mongoose. Truly speaking, the doctrine is noble of
the gift of a small quantity of barley made under the circumstances being
superior in point of merit to even a Horse-sacrifice performed by a king
with gifts in profusion made to the Brahmanas

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 15

ASRAMAVASIKA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

Scanned at sacred-texts.com, 2003. Proofed by John Bruno Hare.



SECTION I

(Asramavasa Parva)

OM! AFTER HAVING bowed down to Narayana, and Nara, the foremost of men,
and unto the goddess Saraswati also, must the word Jaya be uttered.

"Janamejaya said 'After having acquired their kingdom, how did my
grandsires, the high-souled Pandavas, conduct themselves towards the
high-souled king Dhritarashtra? How, indeed, did that king who had all
his counsellors and sons slain, who was without a refuge, and whose
affluence had disappeared, behave? How also did Gandhari of great fame
conduct herself? For how many years did my high-souled grandsires rule
the kingdom? It behoveth thee to tell me all this.'

"Vaisampayana said, 'Having got back their kingdom, the high-souled
Pandavas, their foes all slain, ruled the Earth, placing Dhritarashtra at
their head. Vidura, and Sanjaya and Yuyutsu of great intelligence, who
was Dhritarashtra's son by his Vaisya wife, used to wait upon
Dhritarashtra. The Pandavas used to take the opinion of that king in all
matters. Indeed, for ten and five years, they did all things under the
advice of the old king. Those heroes used very often to go to that
monarch and sit beside him, after having worshipped his feet, agreeably
to the wishes of king Yudhishthira the just. They did all things under
the command of Dhritarashtra who smelt their heads in affection. The
daughter of king Kuntibhoja also obeyed Gandhari in everything. Draupadi
and Subhadra and the other ladies of the Pandavas behaved towards the old
king and the queen as if they were their own father-in-law and
mother-in-law. Costly beds and robes and ornaments, and food and drink
and other enjoyable articles, in profusion and of such superior kinds as
were worthy of royal use, were presented by king Yudhishthira unto
Dhritarashtra. Similarly Kunti behaved towards Gandhari as towards a
senior. Vidura, and Sanjaya, and Yuyutsu, O thou of Karu's race, used to
always wait upon the old king whose sons had all been slain. The dear
brother-in-law of Drona, viz., the very Superior Brahmana, Kripa, that
mighty bowman, also attended upon the king. The holy Vyasa also used to
often meet with the old monarch and recite to him the histories of old
Rishis and celestial ascetics and Pitris and Rakshasas. Vidura, under the
orders of Dhritarashtra, superintended the discharge of all acts of
religious merit and all that related to the administration of the law.
Through the excellent policy of Vidura, by the expenditure of even a
small wealth, the Pandavas obtained numerous agreeable services from
their feudatories and followers. King Dhritarashtra liberated prisoners
and pardoned those that were condemned to death. King Yudhishthira the
just never said anything to this. On those occasions when the son of
Amvika went on pleasure excursions, the Kuru king Yudhishthira of great
energy used to give him every article of enjoyment. Aralikas, and
juice-makers, and makers of Ragakhandavas waited on king Dhritarashtra as
before. [1] Pandu's son, collected costly robes and garlands of diverse
kinds and duly offered them to Dhritarashtra. Maireya wines, fish of
various kinds, and sherbets and honey, and many delightful kinds of food
prepared by modifications (of diverse articles), were caused to be made
for the old king as in his days of prosperity. Those kings of Earth who
came there one after another, all used to wait upon the old Kuru monarch
as before. Kunti, and Draupadi, and she of the Sattwata race, possessed
of great fame, and Ulupi, the daughter of the snake chief, and queen
Chitrangada, and the sister of Dhrishtaketu, and the daughter of
Jarasandha,--these and many other ladies, O chief of men, used to wait
upon the daughter of Suvala like maids of all work. That Dhritarashtra,
who was deprived of all his children, might not feel unhappy in any
matter, was what Yudhishthira often said unto his brothers to see. They
also, on their part, listening to these commands of grave import from
king Yudhishthira, showed particular obedience to the old king. There was
one exception, however. It embraced Bhimasena. All that had followed from
that match at dice which had been brought about by the wicked
understanding of Dhritarashtra, did not disappear from the heart of that
hero. (He remembered those incidents still)."'



SECTION II

"Vaisampayana said, 'Thus worshipped by the Pandavas, the royal soil of
Amvika passed his time happily as before, waited upon and honoured by the
Rishis. That perpetuator of Kuru's race used to make those foremost of
offerings which should be given to the Brahmanas. The royal son of Kunti
always placed those articles under Dhritarashtra's control. Destitute of
malice as king Yudhishthira was, he was always affectionate towards his
uncle. Addressing his brothers and councillors, the king said, 'King
Dhritarashtra should be honoured both by myself and you all. He. indeed,
is a well-wisher of mine who is obedient to the commands of
Dhritarashtra. He, on the other hand, who behaves otherwise towards him,
is my enemy. Such a man should certainly be punished by me. On days of
performing the rites ordained for the Pitris, as also in the Sraddhas
performed for his sons and all well-wishers, the high-souled Kuru king
Dhritarashtra, gave away unto Brahmanas, as each deserved, as profuse
measures of wealth as he liked. King Yudhishthira the just, and Bhima,
and Arjuna, and the twins, desirous of doing what was agreeable to the
old king, used to execute all his orders. They always took care that the
old king who was afflicted with the slaughter of his sons and
grandsons,--with, that is, grief caused by the Pandavas
themselves,--might not die of his grief Indeed, the Pandavas bore
themselves towards him in such a way that that Kuru hero might not be
deprived of that happiness and all those articles of enjoyment which had
been his while his sons lived. The five brothers, viz., the sons of
Pandu, behaved themselves even thus towards Dhritarashtra, living under
his command. Dhritarashtra also, seeing them so humble and obedient to
his commands and acting towards him as disciples towards preceptors,
adopted the affectionate behaviour of a preceptor towards them in return.
Gandhari, by performing the diverse rites of the Sraddha and making gifts
unto Brahmanas of diverse objects of enjoyment, became freed from the
debt she owed to her slain children. Thus did that foremost of righteous
men, viz., king Yudhishthira the just, possessed of great intelligence,
along with his brothers, worship king Dhritarashtra.'

"Vaisampayana continued, 'Possessed of great energy, that perpetuator of
Kuru's race, viz., the old king Dhritarashtra, could not notice any
ill-will in Yudhishthira Seeing that the high-souled Pandavas were in the
observance of a wise and righteous conduct, king Dhritarashtra, the son
of Amvika, became gratified with them. Suvala's daughter, Gandhari,
casting off all sorrow for her (slain) children, began to show great
affection for the Pandavas as if they were her own children. Endued with
great energy, the Kuru king Yudhishthira, never did anything that was
disagreeable to the royal son of Vichitraviryya. On the other hand, he
always behaved towards him in a highly agreeable way. Whatever acts,
grave or light, were directed by king Dhritarashtra, or the helpless
Gandhari to be done, were all accomplished with reverence, O monarch, by
that slayer of hostile heroes, viz., the Pandava king. The old king
became highly gratified with such conduct of Yudhishthira. Indeed, he was
grieved at the remembrance of his own wicked son. Rising every day at
early dawn, he purified himself and went through his recitations, and
then blessed the Pandavas by wishing them victory in battle. Making the
usual gifts unto the Brahmanas and causing them to utter benedictions,
and Pouring libations on the sacred fire, the old king prayed for long
life to the Pandavas. Indeed, the king had never derived that great
happiness from his own sons which he always derived from the sons of
Pandu. King Yudhishthira at that time became as agreeable to the
Brahmanas as to the Kshatriyas, and the diverse bands of Vaisyas and
Sudras of his realm. Whatever wrongs were done to him by the sons of
Dhritarashtra, king Yudhishthira, forgot them all, and reverenced his
uncle. If any man did anything that was not agreeable to the son of
Amvika, he became thereby an object of hatred to the intelligent son of
Kunti. Indeed, through fear of Yudhishthira, nobody could talk of the
evil deeds of either Duryodhana or Dhritarashtra. Both Gandhari and
Vidura also wore well pleased with the capacity the king Ajatasatru
showed for bearing wrongs. They were, however, not so pleased, O slayer
of foes, with Bhima. Dharma's son, Yudhishthira, was truly obedient to
his uncle. Bhima, however, at the sight of Dhritarashtra, became very
cheerless. That slayer of foes, seeing Dharma's son reverencing the old
king, reverenced him outwardly with a very unwilling heart."'



SECTION III

"Vaisampayana said, 'The people who lived in the Kuru kingdom failed to
notice any variance in the cordiality that subsisted between king
Yudhishthira and the father of Duryodhana. When the Kuru king recollected
his wicked son, he then could not but feel unfriendly, in his heart,
towards Bhima. Bhimasena also, O king, impelled by a heart that seemed to
be wicked, was unable to put up with king Dhritarashtra. Vrikodara
secretly did many acts that were disagreeable to the old king. Through
deceitful servitors he caused the commands of his uncle to be disobeyed.
Recollecting the evil counsels of the old king and some acts of his,
Bhima, one day, in the midst of his friends, slapped his armpits, in the
hearing of Dhritarashtra and of Gandhari. The wrathful Vrikodara,
recollecting his foes Duryodhana and Karna and Dussasana, gave way to a
transport of passion, and said these harsh words: 'The sons of the blind
king, capable of fighting with diverse kinds of weapons, have all been
despatched by me to the other world with these arms of mine that resemble
a pair of iron clubs. Verily, these are those two arms of mine, looking
like maces of iron, and invincible by foes, coming within whose clasp the
sons of Dhritarashtra have all met with destruction. These are those two
well-developed and round arms of mine, resembling a pair of elephantine
trunks. Coming within their clasp, the foolish sons of Dhritarashtra have
all met with destruction. Smeared with sandal-paste and deserving of that
adornment are those two arms of mine by which Duryodhana has been
despatched to the other world along with all his sons and kinsmen.'
Hearing these and many other words, O king, of Vrikodara, that were
veritable darts, king Dhritarashtra gave way to cheerlessness and sorrow.
Queen Gandhari, however, who was conversant with every duty and possessed
of great intelligence, and who knew what Time brings on its course,
regarded them as untrue. After five and ten years had passed away, O
monarch, king Dhritarashtra afflicted (constantly) by the wordy darts of
Bhima, became penetrated with despair and grief. King Yudhishthira the
son of Kunti, however, knew it not; nor Arjuna of white steeds, nor
Kunti; nor Draupadi possessed of great fame; nor the twin sons of Madri,
conversant with every duty and who were always engaged in acting after
the wishes of Dhritarashtra. Employed in doing the behests of the king,
the twins never said anything that was disagreeable to the old king. Then
Dhritarashtra one day honoured his friends by his confidence. Addressing
'them with tearful eyes, He said these words.'

"Dhritarashtra said, 'How the destruction of the Kurus has happened is
well known to you. All that was brought about by my fault though the
Kauravas approved of all my counsels. Fool that I was, I installed the
wicked minded Duryodhana, that enhancer of the terrors of kinsmen, to
rule over the Kurus. Vasudeva had said unto me, 'Let this sinful wretch
of wicked understanding be killed along with all his friends and
counsellors.' I did not listen to those words of grave import. All
wisemen gave me the same beneficial advice. Vidura, and Bhishma, and
Drona, and Kripa, said the same thing. The holy and high-souled Vyasa
repeatedly said the same, as also Sanjaya and Gandhari. Overwhelmed,
however, by filial affection, I could not follow that advice. Bitter
repentance is now my lot for my neglect. I also repent for not having
bestowed that blazing prosperity, derived from sires and grand sires, on
the high-souled Pandavas possessed of every accomplishment. The eldest
brother of Gada foresaw the destruction of all the kings; Janarddana,
however, regarded that destruction as highly beneficial. [2] So many
Anikas of troops, belonging tome, have been destroyed. Alas, my heart is
pierced with thousands of darts in consequence of all these results. Of
wicked understanding as I am, now after the lapse of five and ten years,
I am seeking to expiate my sins. Now at the fourth division of the day or
sometimes at the eighth division, with the regularity of a vow, I eat a
little food for simply conquering my thirst. Gandhari knows this. All my
attendants are under the impression that I eat as usual. Through fear of
Yudhishthira alone I concealed my acts, for if the eldest son of Pandu
came to know of my vow, he would feel great pain. Clad in deer-skin, I
lie down on the Earth, spreading a small quantity of Kusa grass, and pass
the time in silent recitations. Gandhari of great fame passes her time in
the observance of similar vows. Even thus do we both behave, we that have
lost a century of gong none of whom even retreated from battle. I do not,
however, grieve for those children of mine. They have all died in the
observance of Kshatriya duties.' Having said these words, the old king
then addressed Yudhishthira in particular and said, 'Blessed be thou, O
son of the princess of Yadu's race. Listen now to what I say. Cherished
by thee, O son, I have lived these years very happily. I have (with thy
help) made large gifts and performed Sraddhas repeatedly. [3] I have, O
son, to the best of my power, achieved merit largely. This Gandhari,
though destitute of sons, has lived with great fortitude, looking all the
while at me. They whom inflicted great wrongs on Draupadi and robbed thee
of thy affluence,--those cruel wights--have all left the world, slain in
battle agreeably to the practice of their order.

I have nothing to do for them, O delighter of the Kurus. Stain with their
faces towards battle, they have attained to those regions which are for
wielders of weapons. [4] I should now accomplish what is beneficial and
meritorious for me as also for Gandhari. It behoveth thee, O great king,
to grant me permission. Thou art the foremost of all righteous persons.
Thou art always devoted to righteousness. The king is the preceptor of
all creatures. It is for this that I say so. With thy permission, O hero,
I shall retire into the woods, clad in rags and barks. O king, alone with
this Gandhari, I shall live in the woods, always blessing thee. It is
meet, O son, for the members of our race, to make over sovereignty, when
old age comes, to children and lead the forest mode of life. Subsisting
there on air alone, or abstaining from all food, I shall, with this wife
of mine, O hero, practise severe austerities. Thou shalt be a sharer of
these penances, O son, for thou art the king. Kings are sharers of both
auspicious and inauspicious acts done in their kingdom.' [5]

"Yudhishthira said, 'When thou, O king, art thus subject to grief,
sovereignty does not please me at all. Fie on me that am of wicked
understanding, devoted to the pleasures of rule, and utterly heedless of
my true concerns. Alas, I, with all my brothers, was ignorant of thyself
having so long been afflicted with grief, emaciated with fasts,
abstaining from food, and lying on the bare ground. Alas, foolish that I
am, I have been deceived by thee that hast deep intelligence, inasmuch
as, having inspired me with confidence at first thou hast latterly
undergone such grief. What need have I of kingdom or of articles of
enjoyment, what need of sacrifices or of happiness, when thou, O king,
hast undergone go much affliction? I regard my kingdom as a disease, and
myself also as afflicted. Plunged though I am in sorrow, what, however,
is the use of these words that I am addressing thee? Thou art our father,
thou art our mother; thou art our foremost of superiors. Deprived of thy
presence, how shall we live? O best of king, let Yuyutsu, the son of thy
loins, be made king, or, indeed, anybody else whom thou mayst wish. I
shall go into the woods. Do thou rule the kingdom. It behoveth thee not
to burn me that am already burned by infamy. I am not the king. Thou art
the king. I am dependent on thy will. How can I dare grant permission to
thee that art my preceptor? O sinless one, I harbour no resentment in my
heart on account of the wrongs done to us by Suyodhana. It was ordained
that it should be so. Both ourselves and others were stupefied (by fate).
We are thy children as Duryodhana and others were. My conviction is that
Gandhari is as much my mother as Kunti. If thou, O king of kings, goest
to the woods leaving me, I shall the, follow thee. I swear by my soul.
This Earth, with her belt of seas, go full of wealth, will not be a
source of joy to me when I am deprived of thy presence. All this belongs
to thee. I gratify thee, bending my head. We are all dependent on thee, O
king of kings. Let the fever of thy heart be dispelled. I think, O lord
of Earth, that all this that has come upon thee is due to destiny. By
good luck, I had thought, that waiting upon thee and executing thy
commands obediently, I would rescue thee from the fever of thy heart.'

"Dhritarashtra said, 'O delighter of the Kurus, my mind is fixed, O son,
on penances. O puissant one, it is meet for our race that I should retire
into the woods. I have lived long under thy protection, O son, I have for
many years been served by thee with reverence. I am now old. It behoveth
thee, O king, to grant me permission (to take up my abode in the woods).'

"Vaisampayana continued, 'Having said these words unto king Yudhishthira,
the just, king Dhritarashtra, the son of Amvika, trembling the while and
with hands joined together, further said unto the high-souled Sanjaya and
the great car-warrior Kripa, these words, 'I wish to solicit the king
through you. My mind has become cheerless, my mouth has become dry,
through the weakness of age and the exertion of speaking.' Having said
so, that perpetuator of Kuru's race, viz., the, righteous-souled old
king, blessed with prosperity, leaned on Gandhari and suddenly looked
like one deprived of life. Beholding him thus seated like one deprived of
consciousness, that slayer of hostile heroes, viz., the royal son of
Kunti, became penetrated by a poignant grief.

"Yudhishthira said, 'Alas, he whose strength was equal to that of a
hundred thousand elephants, alas, that king sitteth today, leaning on a
woman. Alas! he by whom the iron image of Bhima on a former occasion wag
reduced to fragments, leaneth today on a weak woman. Fie on me that am
exceedingly unrighteous! Fie on my understanding! Fie on my knowledge of
the scripture! Fie on me for whom this lord of Earth lieth today in a
manner that is not becoming of him! I also shall fast even as my
preceptor. Verily, I shall fast if this king and Gandhari of great fame
abstain from food.'

"Vaisampayana continued, 'The Pandava king, conversant with every duty,
using his own hand, then softly rubbed with cold water the breast and the
face of the old monarch. At the touch of the king's hand which was
auspicious and fragrant, and on which were jewels and medicinal herbs,
Dhritarashtra regained his senses. [6]

"Dhritarashtra said, 'Do thou again touch me, O son of Pandu, with thy
hand, and do thou embrace me. O thou of eyes like lotus petals, I am
restored to my senses through the auspicious touch of thy hand. O ruler
of men, I desire to smell thy head. The clasp of thy arms is highly
gratifying to me. This is the eighth division of the day and, therefore,
the hour of taking my food. For not having taken my food, O child of
Kuru's race, I am so weak as to be unable to move. In addressing my
solicitations to thee, great hag been my exertion. Rendered cheerless by
it, O son, I had fainted. O perpetuator of Kuru's race, I think that
receiving the touch of thy hand, which resembles nectar in its vivifying
effects I have been restored to my senses.'

"Vaisampayana said, 'Thus addressed, O Bharata, by the eldest brother of
his father, the son of Kunti, from affection, gently touched every part
of his body. Regaining his life-breaths, king Dhritarashtra embraced the
son of Pandu with his arms and smelled his head. Vidura and others wept
aloud in great grief. In consequence, however, of the poignancy of their
sorrow, they said nothing to either the old king or the son of Pandu.
Gandhari, conversant with every duty, bore her sorrow with fortitude, and
loaded as her heart was, O king, said nothing. The other ladies, Kunti
among them, became greatly afflicted. They wept, shedding copious tears,
and sat surrounding the old king. Then 'Dhritarashtra, once more
addressing Yudhishthira, said these words, Do thou, O king, grant me
permission to practise penances. By speaking repeatedly, O son, my mind
becomes weakened. It behoveth thee not, O son, to afflict me after this.'
When that foremost one of Kuru's race was saying go unto Yudhishthira, a
loud sound of wailing arose from all the warriors there present.
Beholding his royal father of great splendour, emaciated and pale,
reduced to a state unbecoming of him, worn out with fasts, and looking
like a skeleton covered with skin, Dharma's son Yudhishthira shed tears
of grief and once more said these words. 'O foremost of men, I do not
desire life and the Earth. O scorcher of foes, I shall employ myself in
doing what is agreeable to thee. If I deserve thy favour, if I am dear to
thee, do thou eat something. I shall then know what to do.' Endued with
great energy, Dhritarashtra then said to Yudhishthira,--'I wish, O son,
to take some food, with thy permission.' When Dhritarashtra said these
words to Yudhishthira, Satyavati's son Vyasa came there and said as
follows.`



SECTION IV

"Vyasa said, 'O mighty-armed Yudhishthira, do without any scruple what
Dhritarashtra of Kuru's race hag said. This king is old. He has, again,
been made sonless. I think he will not be able to bear his grief long.
The highly blessed Gandhari, possessed of great wisdom and endued with
kindly speech, bears with fortitude her excessive grief owing to the logs
of her song. I also tell thee (what the old king says). Do thou obey my
words. Let the old king have thy permission. Let him not die an
inglorious death at home. Let this king follow the path of all royal
sages of old. Verily, for all royal sages, retirement into the woods
comes at last.'"

"Vaisampayana said, 'Thus addressed at that time by Vyasa of wonderful
deeds, king Yudhishthira the just, possessed of mighty energy, said unto
the great ascetic these words, 'Thy holy self is held by us in great
reverence. Thou alone art our preceptor. Thou alone art the refuge of
this our kingdom as also of our race. I am thy son. Thou, O holy one, art
my father. Thou art our king, and thou art our preceptor. The son should,
agreeably to every duty, be obedient to the commands of his sire.'

"Vaisampayana continued, 'Thus addressed by the king. Vyasa, that
foremost of poets, foremost of all persons conversant with the Vedas,
endued with great energy once more said unto Yudhishthira these words,
'It is even so, O mighty-armed one. It is even as thou sayest, O Bharata.
This king has reached old age. He is now in the last stage of life.
Permitted both by me and thee, let this lord of Earth do what he
proposes. Do not stand as an impediment in his way. Even this is the
highest duty, O Yudhishthira, of royal sages. They should die either in
battle or in the woods agreeably to the scriptures. Thy royal sire,
Pandu, O king of kings, reverenced this old king as a disciple reverences
his preceptor. (At that time) he adored the gods in many great sacrifices
with profuse gifts consisting of hills of wealth and jewels, and ruled
the Earth and protected his subjects wisely and well. Having obtained a
large progeny and a swelling kingdom, he enjoyed great influence for
thirteen years while you were in exile, and gave away much wealth.
Thyself also, O chief of men, with thy servants, O sinless one, hast
adored this king and the famous Gandhari with that ready obedience which.
a disciple pays to his preceptor. Do thou grant permission to thy father.
The time has come for him to attend to the practice of penances. He does
not harbour, O Yudhishthira, even the slightest anger against any of you.'

"Vaisampayana continued, 'Having said these words, Vyasa soothed the old
king. Yudhishthira then answered him, saying, 'So be it.' The great
ascetic then left the palace for proceeding to the woods. After the holy
Vyasa had gone away, the royal son of Pandu softly said these words unto
his old father, bending himself in humility,--What the holy Vyasa has
said, what is thy own purpose, what the great bowman Kripa has said, what
Vidura has expressed, and what has been asked for by Yuyutsu and Sanjaya,
I shall accomplish with speed. All these are worthy of my respect, for
all of them are well-wishers of our race. This, however, O king, I beg of
thee by bending my head. Do thou first eat and afterwards go to thy
forest retreat.'"



SECTION V

"Vaisampayana said, 'Having received the king's permission, king
Dhritarashtra of great energy then proceeded to his own palace, followed
by Gandhari. With weakened strength and slow motion, that king of great
intelligence walked with difficulty, like the leader, worn out with age,
of an elephantine herd. He was followed by Vidura of great learning, and
his charioteer Sanjaya, as also that mighty bowman Kripa, the son of
Saradwata. Entering his mansion, O king, he went through the morning
rites and after gratifying many foremost of Brahmanas he took some food.
Gandhari conversant with every duty, as also Kunti of great intelligence,
worshipped with offers of various articles by their daughters-in-law,
then took some food, O Bharata. After Dhritarashtra had eaten, and Vidura
also and others had done the same, the Pandavas, having finished their
meals, approached and sat around the old king. Then the son of Amvika, O
monarch, addressing Kunti's son who was seated near him and touching his
back with his hand, said, 'Thou shouldst always, O delighter of the
Kurus, act without heedlessness as regards everything connected with thy
kingdom consisting of eight limbs, O foremost of rulers, and in which the
claims of righteousness should ever be kept foremost. [7] Thou art
possessed, O son of Kunti, of intelligence and learning. Listen to me, O
king, as I tell thee what the means are by which, O son of Pandu, the
kingdom is capable of being righteously protected. Thou shouldst always,
O Yudhishthira, honour those persons that are old in learning. Thou
shouldst listen to what they would say, and act accordingly without any
scruple. Rising at dawn, O king, worship them with due rites, and when
the time comes for action, thou shouldst consult them about thy
(intended) acts. When, led by the desire of knowing what would be
beneficial to thee in respect of thy measures, thou honourest them; they
will, O son, always declare what is for thy good, O Bharata. Thou
shouldst always keep thy senses, as thou keepest thy horses. They will
then prove beneficial to thee, like wealth that is not wasted. Thou
shouldst employ only such ministers as have passed the tests of honesty,
(i.e., as are possessed of loyalty, disinterestedness, continence, and
courage), as are hereditary officers of state, possessed of pure conduct,
self-restrained, clever in the discharge of business, and endued with
righteous conduct. Thou shouldst always collect information through spies
in diverse disguises, whose faithfulness have been tasted, who are
natives of thy kingdom, and who should not be known to thy foes. Thy
citadel should be properly protected with strong walls and arched gates.
On every side the walls, with watch-towers on them standing close to one
another, should be such as to admit of six persons walking side by side
on their top. [8] The gates should all be large and sufficiently strong.
Kept in proper places those gates should be carefully guarded. Let thy
purposes be accomplished through men whose families and conduct are well
known. Thou shouldst always protect thy person also with care, in matters
connected with thy food, O Bharata, as also in the hours of sport and
eating and in matters connected with the garlands thou wearest and the
beds thou liest upon. The ladies of thy household should be properly
protected, looked over by aged and trusted servitors, of good behaviour,
well-born, and possessed of learning, O Yudhishthira. Thou shouldst make
ministers of Brahmanas possessed of learning, endued with humility,
well-born, conversant with religion and wealth, and adorned with
simplicity of behaviour. Thou shouldst hold consultations with them. Thou
shouldst not, however, admit many persons into thy consultations. On
particular occasions thou mayst consult with the whole of thy council or
with a portion of it. Entering a chamber or spot that is well protected
(from intruders) thou shouldst hold thy consultation. Thou mayst hold thy
consultation in a forest that is divested of grass. Thou shouldst never
consult at night time. [9] Apes and birds and other animals that can
imitate human beings should all be excluded from the council chamber, as
also idiots and lame and palsied individuals. I think that the evils that
flow from the divulgence of the counsels of kings are such that they
cannot be remedied. Thou shouldst repeatedly refer, in the midst of thy
counsellors, to the evils that arise from the divulgence of counsels, O
chastiser of foes, and to the merits that flow from counsels properly
kept. Thou shouldst, O Yudhishthira, act in such a manner as to ascertain
the merits and faults of the inhabitants of thy city and the provinces.
Let thy laws, O king, be always administered by trusted judges placed in
charge thereof, who should also be contented and of good behaviour. Their
acts should also be ascertained by thee through spies. Let thy judicial
officers, O Yudhishthira, inflict punishments, according to the law, on
offenders after careful ascertainment of the gravity of the offences.
They that are disposed to take bribes, they that are the violators of the
chastity of other people's wives, they that inflict heavy punishments,
they that are utterers of false speeches, they that are revilers, they
that are stained by cupidity, they that are murderers, they that are
doers of rash deeds, they that are disturbers of assemblies and the
sports of others, and they that bring about a confusion of castes,
should, agreeably to considerations of time and place, be punished with
either fines or death. [10] In the morning thou shouldst see those that
are employed in making thy disbursements. After that thou shouldst look
to thy toilet and then to thy food. Thou shouldst next supervise thy
forces, gladdening them on every occasion. Thy evenings should be set
apart for envoys and spies. The latter end of the night should be devoted
by thee to settle what acts should be done by thee in the day. Mid-nights
and mid-days should be devoted to thy amusements and sports. At all
times, however thou shouldst think of the means for accomplishing thy
purposes. At the proper time, adorning thy person, thou shouldst sit
prepared to make gifts in profusion. The turns for different acts, O son,
ceaselessly revolve like wheels. Thou shouldst always exert thyself to
fill thy treasuries of various kinds by lawful means. Thou shouldst avoid
all unlawful means towards that end. Ascertaining through thy spies who
thy foes are that are bent on finding out thy laches, thou shouldst,
through trusted agents, cause them to be destroyed from a distance.
Examining their conduct, thou shouldst O perpetuator of Kuru's race,
appoint thy servants. Thou shouldst cause all thy acts to be accomplished
through thy servitors: whether they are appointed for those acts or not.
The commandant of thy forces should be of firm conduct, courageous,
capable of bearing hardships, loyal, and devoted to thy good. Artisans
and mechanics, O son of Pandu, dwelling in thy provinces, should always
do thy acts like kine and asses. [11] Thou shouldst always, O
Yudhishthira, be careful to ascertain thy own laches as also those of thy
foes. The laches also of thy own men as also of the men of thy foes
should equally be ascertained. Those men of thy kingdom, that are well
skilled in their respective vocations, and are devoted to thy good,
should be favoured by thee with adequate means of support. A wise king, O
ruler of men, should always see that the accomplishments of his
accomplished subjects might be kept up. They would then be firmly devoted
to thee, seeing that they did not fall away from their skill.'"



SECTION VI

"Dhritarashtra said, Thou shouldst always ascertain the Mandalas that
belong to thee, to thy foes, to neutrals, and to those that are disposed
equally towards thee and thy foes, O Bharata. [12] The Mandalas also of
the four kinds of foes, of these called Atatayins, and of allies, and the
allies of foes, should be distinguished by thee, O crusher of foes. [13]
The ministers of state, the people of the provinces, the garrisons of
forts, and the forces, O foremost one of Kuru's race, may or may not be
tampered with. (Thou shouldst, therefore, behave in such a manner that
these may not be tampered with by thy foes). The twelve (enumerated
above), O son of Kunti, constitute the principal concerns of kings. These
twelve, as also sixty, having Ministers for their foremost, should be
looked after by the king. [14] Professors conversant with the science of
politics call these by the name of Mandala. Understand, O Yudhishthira,
that the six incidents (of peace, war, march, halt, sowing dissensions,
and conciliation) depend upon these. Growth and diminution should also be
understood, as also the condition of being stationary. The attributes of
the sixfold incidents, O thou of mighty arms, as resting on the two and
seventy (already enumerated), should also be carefully understood. When
one's own side has become strong and the side of the foe his become weak,
it is then, O son of Kunti, that the king should war against the foe and
strive to will victory. When the enemy is strong and one's own side is
weak, then the weak king, if possessed of intelligence, should seek to
make peace with the enemy. The king should collect a large store of
articles (for his commissariat). When able to march out, he should on no
account make a delay, O Bharata. Besides, he should on that occasion set
his men to offices for which they are fit, without being moved by any
other consideration. (When obliged to yield a portion of his territories)
he should give his foe only such land as does not produce crops in
abundance. (When obliged to give wealth), he should give gold containing
much base metal. (When obliged to give a portion of his forces), he
should give such men as are not noted for strength. One that is skilled
in treaties should, when taking land or gold or men from the foe, take
what is possessed of attributes the reverse of this. [15] In making
treaties of peace, the son of the (defeated) king, should be demanded as
a hostage, O chief of the Bharatas. A contrary course of conduct would
not be beneficial, O son. If a calamity comes over the king, he should,
with knowledge of means-and counsels, strive to emancipate himself from
it. [16] The king, O foremost of monarchs, should maintain the cheerless
and the destitute (such as the blind, the deaf and dumb, and the
diseased) among his people. Himself protecting his own kingdom, the king,
possessed of great might, should direct all his efforts, either one after
another or simultaneously, against his foes. He should afflict and
obstruct them and seek to drain their treasury. The king that desires his
own growth should never injure the subordinate chieftains that are under
his sway. O son of Kunti, thou shouldst never seek to war with that king
who desires to conquer the whole Earth. Thou shouldst seek to gain
advantages by producing, with the aid of thy ministers, dissensions among
his aristocracy and subordinate chieftains. A powerful king should never
seek to exterminate weak kings, for these do good to the world by
cherishing the good and punishing the wicked. O foremost of kings, thou
shouldst live, adopting the behaviour of the cane. [17] If a strong king
advances against a weak one, the latter should make him desist, by
adopting conciliation and other modes. If unable to stop the invader in
this way, then he, as also those that are disposed to do him good, should
fall upon the foe for battling with him. Indeed, with his ministers and
treasury and citizens, he should thus adopt force against the invader. If
battling with the foe becomes hopeless, then he should fall, sacrificing
his resources one after another. Casting off his life in this way, he
will attain to liberation from all sorrow.'"



SECTION VII

"Dhritarashtra said, 'O best of kings, thou shouldst also reflect
properly on war and peace. Each is of two kinds. The means are various,
and the circumstances also, under which war or peace may be made, are
various, O Yudhishthira. [18] O thou of Kuru's race, thou shouldst, with
coolness, reflect on the two (viz., thy strength and weakness) with
regard to thyself. Thou shouldst not suddenly march against a foe that is
possessed of contented and healthy soldiers, and that is endued with
intelligence. On the other hand, thou shouldst think carefully of the
means of vanquishing him. [19] Thou shouldst march against a foe that is
not provided with contented and healthy combatants. When everything is
favourable, the foe may be beaten. After that, however, the victor should
retire (and stay in a strong position). He should next cause the foe to
be plunged into various calamities, and sow dissensions among his allies.
He should afflict the foe and inspire terror in his heart, and attacking
him weaken his forces. The king, conversant with the scriptures that
marches against a foe, should think of the three kinds of strength, and,
indeed, reflect on his own strength and of his foe. [20] Only that king, O
Bharata, who is endued with alacrity, discipline, and strength of
counsels, should march against a foe. When his position is otherwise, he
should avoid defensive operations. [21] The king should provide himself
with power of wealth, power of allies, power of foresters, power of paid
soldiery, and power of the mechanical and trading classes, O puissant
one. [22] Among all these, power of allies and power of wealth are
superior to the rest. The power of classes and that of the standing army
are equal. The power of spies is regarded by the king as equal in
efficacy to either of the above, on many occasions, when the time comes
for applying each. Calamity, O king, as it overtakes rulers should be
regarded as of many forms. Listen, O thou of Kuru's race, as to what
those diverge forms are. Verily of various kinds are calamities, O son of
Pandu. Thou shouldst always count them, distinguishing their forms, O
king, and strive to meet them by applying the well-known ways of
conciliation and the rest (without concealing them through idleness). The
king should, when equipt with a good force, march (out against a foe), O
scorcher of enemies. He should attend also to the considerations of time
and place, while preparing to march, as also to the forces he has
collected and his own merits (in other respects). That king who is
attentive to his own growth and advancement should not march unless
equipt with cheerful and healthy warriors. When strong, O son of Pandu,
he may march in even an unfavourable season. The king should make a river
having quivers for its stones, steeds and cars for its current, and
standards for the trees that cover its banks, and which is miry with
foot-soldiers and elephants. Even such a river should the king apply for
the destruction of his foe. Agreeably to the science known to Usanas,
arrays called Sakata, Padma, and Vijra, should be formed, O Bharata, for
fighting the enemy. [23] Knowing everything about the enemy's strength
through spies, and examining his own strength himself the king should
commence war either within his own territories or within those of his
foe. [24] The king should always gratify his army, and hurl all his
strongest warriors (against the enemy). First ascertaining the state of
his kingdom, he should apply conciliation or the other well-known means.
By all means, O king, should the body be protected. One should do that
which is highly beneficial for one both here and hereafter. The king, O
monarch, by behaving duly according to these ways, attains to Heaven
hereafter, after ruling his subjects righteously in this world. O
foremost one of Kuru's race, it is even thus that thou shouldst always
seek the good of thy subjects for attaining to both the worlds. [25] Thou
hast been instructed in all duties by Bhishma, by Krishna, and by Vidura,
I should also, O best of kings, from the affection I bear thee, give thee
these instructions. O giver of profuse presents in sacrifices, thou
shouldst do all this duly. Thou shalt, by conducting thyself in this way,
become dear to thy subjects and attain to felicity in Heaven. That king
who adores the deities in a hundred horse-sacrifices, and he who rules
his subjects righteously, acquire merit that is equal.'"



SECTION VIII

"Yudhishthira said, 'O lord of Earth, I shall do as thou biddest me. O
foremost of kings, I should be further instructed by thee. Bhishma has
ascended to Heaven. The slayer of Madhu has departed (for Dwaraka).
Vidura and Sanjaya also will accompany thee to the forest. Who else,
therefore, than thee will teach me? Those instructions which thou
imparted today, desirous of doing good to me, I shall certainly follow, O
lord of Earth. Be thou assured of this, O king.'

"Vaisampayana continued, 'Thus addressed by king Yudhishthira the just,
of great intelligence, the royal sage, Dhritarashtra, O chief of the
Bharatas, wished to obtain the king's permission (about his retirement to
the forest). And he said, 'Cease, O son, great has been my toil.' Having
said these words, the old king entered the apartments of Gandhari. Unto
that husband of hers who resembled a second Lord of all creatures, while
resting on a seat, Gandhari of righteous conduct, conversant with the
opportuneness of everything, said these words, the hour being suited to
them,--'Thou hast obtained the permission of that great Rishi, viz.,
Vyasa himself. When, however, wilt thou go to the forest, with the
permission of Yudhishthira?'

"Dhritarashtra said, 'O Gandhari, I have received the permission of my
high-souled sire. With the permission of Yudhishthira (next obtained), I
shall soon retire into the woods. I desire, however, to give away some
wealth capable of following the status of Preta, in respect of all those
sons of mine who were addicted to calamitous dice. Verily, I desire to
make those gifts, inviting all the people to my mansion.' [26]

"Vaisampayana continued, 'Having said so (to Gandhari), Dhritarashtra
sent for Yudhishthira. The latter, at his uncle's command, brought all
the articles necessary. Many Brahmanas residing in Kuru-jangala, and many
Kshatriyas, many Vaisyas, and many Sudras also, came to Dhritarashtra's
mansion, with gratified hearts. The old king, coming out of the inner
apartments, beheld them all, as also his subjects assembled together.
Beholding all those assembled citizens and inhabitants of the provinces,
and his well-wishers also thus gathered together, and the large number of
Brahmanas arrived from diverge realms, king Dhritarashtra of great
intelligence, O monarch, said these words,--'Ye all and the Kurus have
lived together for many long years, well-wishers of each other, and each
employed in doing good to the other. What I shall now say in view of the
opportunity that has come, should be accomplished by you all even as
disciples accomplish the biddings of their preceptors. I have set my
heart upon retiring into the woods, along with Gandhari as my companion.
Vyasa has approved of this, as also the son of Kunti. Let me have your
permission too. Do not hesitate in this. That goodwill, which has always
existed between you and us, is not to be seen, I believe, in other realms
between the rulers and the ruled. I am worn out with this load of years
on my head. I am destitute of children. Ye sinless ones, I am emaciated
with fasts, along with Gandhari. The kingdom having passed to
Yudhishthira, I have enjoyed great happiness. Ye foremost of men, I think
that happiness has been greater than what I could expect from
Duryodhana's sovereignty. What other refuge can I have, old as I am and
destitute of children, save the woods? Ye highly blessed ones, it behoves
you to grant me the permission I seek. Hearing these words of his, all
these residents of Kurujangala, uttered loud lamentations, O best of the
Bharatas, with voices choked with tears. Desirous of telling those
grief-stricken people something more, Dhritarashtra of great energy, once
more addressed them and said as follows.'"



SECTION IX

"Dhritarashtra said, 'Santanu duly ruled this Earth. Similarly,
Vichitraviryya also, protected by Bhishma, ruled you. Without doubt, all
this is known to you. It is also known to you how Pandu, my brother, was
dear to me as also to you. He also ruled you duly. Ye sinless ones, I
have also served you. Whether those services have come up to the mark or
fallen short of it, it behoveth you to forgive me, for I have attended to
my duties without heedlessness. Duryodhana also enjoyed this kingdom
without a thorn in his side. Foolish as he was and endued with wicked
understanding, he did not, however, do any wrong to you. Through the
fault, however, of that prince of wicked understanding, and through his
pride, as also through my own impolicy, a great carnage has taken place
of persons of the royal order. Whether I have, in that matter, acted
rightly or wrongly, I pray you with joined hands to dispel all
remembrance of it from your hearts.--This one is old; this one has lost
all his children; this one is afflicted with grief; this one was our
king;--this one is a descendant of former kings;--considerations like
these should induce you to forgive me. This Gandhari also is cheerless
and old. She too has lost her children and is helpless. Afflicted with
grief for the loss of her sops, she solicits you with me. Knowing that
both of us are old and afflicted and destitute of children, grant us the
permission we seek. Blessed be you, we seek your protection. This Kuru
king, Yudhishthira, the son of Kunti, should be looked after by you all,
in prosperity as well as in adversity. He will never fall into distress,
he that has for his counsellors four such brothers of abundant prowess.
All of them are conversant with both righteousness and wealth, and
resemble the very guardians of the world. Like the illustrious Brahman
himself, the Lord of the universe of creatures, this Yudhishthira of
mighty energy will rule you. That which should certainly be said is now
said by me. I make over to you it this Yudhishthira here as a deposit. I
make you also a deposit in the hands of this hero. It behoves you all to
forget and forgive whatever injury has been done to you by those sons of
mine that are no longer alive, or, indeed, by any one else belonging to
me. Ye never harboured any wrath against me on any previous occasion. I
join my hands before you who are distinguished for loyalty. Here, I bow
to you all. Ye sinless one, I, with Gandhari by my side, solicit your
pardon now for anything done to you by those sons of mine, of restless
understandings, stained by cupidity, and ever acting as their desires
prompted.' Thus addressed by the old monarch, all those citizens and
inhabitants of the provinces, filled with tears, said nothing but only
looked at one another."'



SECTION X

"Vaisampayana said, 'Thus addressed, O thou of Kuru's race, by the old
king, the citizens and the inhabitants of the provinces stood sometime
like men deprived of consciousness. King Dhritarashtra, finding them
silent, with their throats choked by grief, once more addressed them,
saying, 'Ye best of men, old as I am, sonless, and indulging, through
cheerlessness of heart, in diverse lamentations along with this my wedded
wife, I have obtained the permission, in the matter of my retirement into
the forest, of my sire, the Island-born Krishna himself, as also of king
Yudhishthira, who is conversant with every duty, ye righteous denizens of
this kingdom. Ye sinless ones, I, with Gandhari, repeatedly solicit you
with bent heads. It behoves you all to grant us permission.'

"Vaisampayana continued, 'Hearing these pitiable words of the Kuru king,
O monarch, the assembled denizens of Kurujangala all began to weep.
Covering their faces with their hands and upper garments, all those men
burning with grief, wept for a while as fathers and mothers would weep
(at the prospect of a dear son about to leave them for ever). Bearing in
their hearts, from which every other thought had been dispelled, the
sorrow born of Dhritarashtra's desire to leave the world, they looked
like men deprived of all consciousness. Checking that agitation of heart
due to the announcement of Dhritarashtra's desire of going to the forest,
they gradually were able to address one another, expressing their wishes.
Settling their words in brief, O king, they charged a certain Brahmana
with the task of replying unto the old monarch. That learned Brahmana, of
good behaviour, chosen by unanimous consent, conversant with all topics,
master of all the Richs, and named Samba, endeavoured to speak. Taking
the permission of the whole assembly and with its full approbation, that
learned Brahmana of great intelligence, conscious of his own abilities,
said these words unto the king,--'O monarch, the answer of this assembly
has been committed to my care. I shall voice it, O hero. Do thou receive
it, O king. What thou gayest, O king of kings, is all true, O puissant
one. There is nothing in it that is even slightly untrue. Thou art our
well-wisher, as, indeed, we are thine. Verily, in this race of kings,
there never wag a king who coming to rule his subjects became unpopular
with them. Ye have ruled us like fathers or brothers. King Duryodhana
never did us any wrong. Do that, O king, which that righteous-souled
ascetic, the son of Satyavati, has said. He is, verily, our foremost of
instructors. Left by thee, O monarch, we shall have to pass our days in
grief and sorrow, filled with remembrance of thy hundreds of virtues. We
were well protected and ruled by king Duryodhana even as we had been
ruled by king Santanu, or by Chitrangada, or by thy father, O monarch,
who was protected by the prowess of Bhishma, or by Pandu, that ruler of
Earth, who was overlooked by thee in all his acts. Thy son, O monarch,
never did us the slightest wrong. We lived, relying on that king as
trustfully as on our own father. It is known to thee how we lived (under
that ruler). After the same manner, we have enjoyed great happiness, O
monarch, for thousands of years, under the rule of Kunti's son of great
intelligence and wisdom [27]. This righteous-souled king who performs
sacrifices with gifts in profusion, follows the conduct of the royal
sages of old, belonging to thy race, of meritorious deeds, having Kuru
and Samvara and others and Bharata of great intelligence among them.
There is nothing, O monarch, that is even slightly censurable in the
matter of this Yudhishthira's rule. Protected and ruled by thee, we have
all lived in great happiness. The slightest demerit is incapable of being
alleged against thee and thy son. Regarding what thou hast said about
Duryodhana in the matter of this carnage of kinsmen, I beg thee, O
delighter of the Kurus (to listen to me).'

"The Brahmana continued, 'The destruction that has overtaken the Kurus
was not brought about by Duryodhana. It was not brought about by thee.
Nor was it brought about by Karna and Suvala's son. We know that it was
brought about by destiny, and that it was incapable of being
counteracted. Verily, destiny is not capable of being resisted by human
exertion. Eight and ten Akshauhinis of troops, O monarch, were brought
together. In eight and ten days that host was destroyed by the foremost
of Kuru warriors, viz., Bhishma and Drona and Kripa and others, and the
high-souled Karna, and the heroic Yuyudhana, and Dhrishtadyumna, and by
the four sons of Pandu, that is, Bhima and Arjuna and twins. This
(tremendous) carnage, O king, could not happen without the influence of
destiny. Without doubt, by Kshatriyas in particular, should foes be slain
and death encountered in battle. By those foremost of men, endued with
science and might of arms, the Earth has been exterminated with her
steeds and cars and elephants. Thy son was not the cause of that carnage
of high-souled kings. Thou wert not the cause, nor thy servants, nor
Karna, nor Suvala's son. The destruction of those foremost ones of Kuru's
race and of kings by thousands, know, was brought about by destiny. Who
can say anything else in this? Thou art regarded as the Guru and the
master of the whole world. We, therefore, in thy presence, absolve thy
righteous-souled son. Let that king, with all his associates, obtain the
regions reserved for heroes. Permitted by foremost of Brahmanas, let him
sport blissfully in heaven. Thou also shalt attain to great merit, and
unswerving steadiness in virtue. O thou of excellent vows, follow thou
fully the duties indicated in the Vedas. It is not necessary for either
thee or ourselves to look after the Pandavas. They are capable of ruling
the very Heavens, what need then be said of the Earth? O thou of great
intelligence, in prosperity as in adversity, the subjects of this
kingdom, O foremost one of Kuru's race, will be obedient to the Pandavas
who have conduct for their ornament. The son of Pandu makes those
valuable gifts which are always to be made to foremost of regenerate
persons in sacrifices and in obsequial rites, after the manner of all the
great kings of antiquity. The high-minded son of Kunti is mild, and
self-restrained, and is always disposed to spend as if he were a second
Vaisravana. He has great ministers that attend on him. He is
compassionate to even his foes. Indeed, that foremost one of Bharata's
race is of pure conduct. Endued with great intelligence, he is perfectly
straight-forward in his dealings and rules and protects us like a father
protecting his children. From association with him who is the son of
Dharma, O royal sage, Bhima and Arjuna and others will never do us the
least wrong. They are mild, O thou of Kuru's race, unto them that are
mild, and fierce like snakes of virulent poison unto them that are
fierce. Possessed of great energy, those high-souled ones are always
devoted to the good of the people. Neither Kunti, nor thy
(daughter-in-law) Panchali, nor Ulupi, nor the princess of the Sattwata
race, will do the least wrong to these people. [28] The affection which
thou hast shown towards us and which in Yudhishthira is seen to exist in
a still larger measure is incapable of being forgotten by the people of
the city and the provinces. Those mighty car-warriors, viz., the son of
Kunti, themselves devoted to the duties of the righteousness, will
protect and cherish the people even if these happen to be unrighteous. Do
thou, therefore, O king, dispelling all anxiety of heart on account of
Yudhishthira, set thyself to the accomplishment of all meritorious acts,
O foremost of men.'

"Vaisampayana continued, 'Hearing these words, fraught with righteousness
and merit, of that Brahmana and approving of them, every person in that
assembly said, 'Excellent, Excellent' and accepted them as his own.
Dhritarashtra also, repeatedly applauding those words, slowly dismissed
that assembly of his subjects. Thus honoured by them and looked upon with
auspicious glances, the old king, O chief of Bharata's race, joined his
hands and honoured them all in return. He then entered his own mansion
with Gandhari. Listen now to what he did after that night had passed
away."'



SECTION XI

"Vaisampayana said, 'After that night had passed away, Dhritarashtra, the
son of Amvika, despatched Vidura to Yudhishthira's mansion. Endued with
great energy and the foremost of all persons possessed of intelligence,
Vidura, having arrived at Yudhishthira's mansion, addressed that foremost
of men, that king of unfading glory, in these words, 'King Dhritarashtra
has undergone the preliminary rites for accomplishing his purpose of
retiring into the woods. He will set out for the woods, O king, on the
coming day of full moon of the month of Kartika. He now solicits from
thee, O foremost one of Kuru's race, some wealth. He wishes to perform
the Sraddha of the high-souled son of Ganga, as also of Drona and
Somadatta and Valhika of great intelligence, and of all his sons as also
of all well-wishers of his that have been slain, and, if thou permittest
it, of that wicked-souled wight, viz., the ruler of the Sindhus.' [29]
Hearing these words of Vidura, both Yudhishthira, and Pandit's son Arjuna
of curly hair, became very glad and applauded them highly. Bhima,
however, of great energy and unappeasable wrath, did not accept those
words of Vidura in good spirits, recollecting the acts of Duryodhana. The
diadem-decked Phalguna, understanding the thoughts of Bhimasena, slightly
bending his face downwards, addressed that foremost of men in these
words, 'O Bhima, our royal father who is advancing in years, has resolved
to retire into the woods. He wishes to make gifts for advancing the
happiness of his slain kinsmen and well-wishers now in the other world. O
thou of Kuru's race, he wishes to give away wealth that belongs to thee
by conquest. Indeed, O mighty-armed one, it is for Bhishma and others
that the old king is desirous of making those gifts. It behoves thee to
grant thy permission. By good luck it is, O thou of mighty arms that
Dhritarashtra today begs wealth of us, he who was formerly begged by us.
Behold the reverse brought about by Time. That king who was before the
lord and protector of the whole Earth, now desires to go into the woods,
his kinsmen and associates all slain by foes. O chief of men, let not thy
views deviate from granting the permission asked for. O mighty-armed one,
refusal, besides bringing infamy, will be productive d demerit. Do thou
learn your duty in this matter from the king, thy eldest brother, who is
lord of all. It becometh thee to give instead of refusing, O chief of
Bharata's race. Vibhatsu who was saying so wag applauded by king
Yudhishthira the just. Yielding to wrath, Bhimasena said these words, 'O
Phalguna, it is we that shall make gifts in the matter of Bhishma's
obsequies, as also of king Somadatta and of Bhurisravas, of the royal
sage Valhika, and of the high-souled Drona, and of all others. Our mother
Kunti shall make such obsequial offerings for Karna. O foremost of men,
let not Dhritarashtra perform those Sraddhas. Even this is what I think.
Let not our foes be gladdened. Let Duryodhana and others sink from a
miserable to a more miserable position. Alas, it was those wretches of
their race that caused the whole Earth to be exterminated. How hast thou
been able to forget that anxiety of twelve long years, and our residence
in deep incognito that was so painful to Draupadi? Where was
Dhritarashtra's affection for us then? Clad in a black deer-skin and
divested of all thy ornaments, with the princess of Panchala in thy
company, didst thou not follow this king? Where were Bhishma and Drona
then, and where was Somadatta? Thou hadst to live for thirteen years in
the woods, supporting thyself on the products of the wilderness. Thy
eldest father did not then look at thee with eyes of parental affection.
Hast thou forgotten, O Partha, that it was this wretch of our race, of
wicked understanding, that enquired of Vidura, when the match at dice was
going on,--'What has been won?' Hearing thus far, king Yudhishthira, the
son of Kunti, endued with great intelligence, rebuked him and told him to
be silent."'



SECTION XII

"Arjuna said, 'O Bhima, thou art my elder brother and, therefore, my
senior and preceptor. I dare not say anything more than what I have
already said. The royal sage Dhritarashtra deserves to be honoured by us
in every respect. They that are good, they that are distinguished above
the common level, they that break not the distinctions which characterise
the good, remember not the wrongs done to them but only the benefits they
have received.' Hearing these words of the high-souled Phalguna, the
righteous-souled Yudhishthira, the son of Kunti, addressed Vidura and
said these words, 'Instructed by me, O Kshattri, do thou say unto the
Kuru king that I shall give him as much wealth from my treasury as he
wishes to give away for the obsequies of his song, and of Bhishma and
others among his well-wishers and benefactors. Let not Bhima be cheerless
at this!'

"Vaisampayana continued, 'Having said these words, king Yudhishthira the
just, highly applauded Arjuna. Meanwhile Bhimasena began to cast angry
glances at Dhananjaya. Then Yudhishthira, endued with great intelligence,
once more addressed Vidura and said, 'It behoves not king Dhritarashtra
to be angry with Bhimasena. This Bhima of great intelligence was greatly
afflicted by cold and rain and heat and by a thousand other griefs while
residing in the woods. All this is not unknown to thee. Do thou, however,
instructed by me, say unto the king, O foremost one of Bharata's race,
that he may take from my house whatever articles he wishes and in
whatever measure also he likes. Thou shalt also tell the king that he
should not allow his heart to dwell on this exhibition of pride in which
Bhima, deeply afflicted, has indulged. Whatever wealth I have and
whatever Arjuna has in his house, the owner thereof is king
Dhritarashtra. Even this thou shouldst tell him. Let the king make gifts
unto the Brahmanas. Let him spend as largely as he likes. Let him free
himself from the debt he owes to his sons and well-wishers. Let him be
told besides,--O Monarch, this very body of mine is at thy disposal and
all the wealth I have. Know this, and let there be no doubt in this.



SECTION XIII

"Vaisampayana said, 'Thus addressed by king Yudhishthira, Vidura, that
foremost of all intelligent persons, returned to Dhritarashtra and said
unto him these words of grave import. 'I at first reported thy message to
king Yudhishthira. Reflecting on thy words, Yudhishthira of great
splendour applauded them highly. Vibhatsu also, of great energy, places
all his mansions, with all the wealth therein, as also his very
life-breaths, at thy disposal. Thy son, king Yudhishthira, too, offers
thee, O royal sage, his kingdom and life-breath and wealth and all else
that belongs to him. Bhima, however, of mighty arms, recollecting all his
innumerable sorrows, has with difficulty given his consent, breathing
many heavy sighs. That mighty-armed hero, O monarch, was solicited by the
righteous king as also by Vibhatsu, and induced to assume relations of
cordiality towards thee. King Yudhishthira the just, his prayed thee not
to give way to dissatisfaction for the improper conduct which Bhima has
displayed at the recollection of former hostilities. This is generally
the behaviour of Kshatriyas in battle, O king, and this Vrikodara is
devoted to battle and the practices of Kshatriyas. Both myself and
Arjuna, O king, repeatedly beg thee for pardoning Vrikodara. Be gracious
unto us. Thou art our lord. Whatever wealth we have, thou mayst give away
as thou likest, O ruler of Earth. Thou, O Bharata. art the Master of this
kingdom and of all lives in it. Let the foremost one of Kuru's race give
away, for the obsequial rites of his sons, all those foremost of gifts
which should be given to the Brahmanas. Indeed, let him make those gifts
unto persons of the regenerate order, taking away from our mansions
jewels and gems, and kine, and slaves both mate and female, and goats and
sheep. Let gifts be made unto also those that are poor or sightless or in
great distress, selecting the objects of his charity as he likes. Let, O
Vidura, large pavilions be constructed, rich with food and drink of
diverse tastes collected in profusion. Let reservoirs of water be
constructed for enabling kine to drink, and let other works of merit be
accomplished.--Even these were the words said unto me by the king as also
by Pritha's son Dhananjaya. It behoveth thee to say what should be done
next. After Vidura had said these words, O Janamejaya, Dhritarashtra his
satisfaction at them and set his heart upon making large presents on the
day of full moon in the month of Kartika."'



SECTION XIV

"Vaisampayana said,--'Thus addressed by Vidura, king Dhritarashtra became
highly pleased, O monarch, with the act of Yudhishthira and Jishnu.
Inviting then, after proper examination, thousands of deserving Brahmanas
and superior Rishis, for the sake of Bhishma, as also of his sons and
friends, and causing a large quantity of food and drink to be prepared,
and cars and other vehicles and clothes, and gold and jewels and gems,
and slaves both male and female, and goats and sheep, and blankets and
costly articles to be collected, and villages and fields, and other kines
of wealth to be kept ready, as also elephants and steeds decked with
ornaments, and many beautiful maidens who were the best of their sex,
that foremost of kings gave them away for the advancement of the dead,
naming each of them in due order as the gifts were made. Naming Drona,
and Bhishma, and Somadatta, and Valhika, and king Duryodhana, and each
one of his other sons, and all his well-wishers with Jayadratha numbering
first, those gifts were made in due order. With the approval of
Yudhishthira, that Sraddha-sacrifice became characterised by large gifts
of wealth and profuse presents of jewels and gems and other kinds of
treasure. Tellers and scribes on that occasion, under the orders of
Yudhishthira, ceaselessly asked the old king.--Do thou command, O
monarch, what gifts should be made to these. All things are ready
here.--As soon as the king spoke, they gave away what he directed. [30]
Unto him that was to receive a hundred, a thousand was given, and unto
him that was to receive a thousand was given ten thousand, at the command
of the royal son of Kunti. [31] Like the, clouds vivifying the crops with
their downpours, that royal cloud gratified the Brahmanas by downpours of
wealth. After all those gifts had been distributed, the king, O thou of
great intelligence, then deluged the assembled guests of all the four
orders with repeated surges of food and drink of diverge tastes. Verily,
the Dhritarashtra-ocean, swelling high, with jewels and gems for its
waters, rich with the villages and fields and other foremost of gifts
constituting its verdant islands, heaps of diverse kinds of precious
articles for its rich caves, elephants and steeds for its alligators and
whirlpools, the sound of Mridangas for its deep roars, and clothes and
wealth and precious stories for its waves, deluged the Earth. It was even
in this way, O king, that that monarch made gifts for the advancement in
the other world of his sons and grandsons and Pitris as also of himself
and Gandhari. At last when he became tired with the task of making gifts
in such profusion, that great Gift-sacrifice carne to an end. Even thus
did that king of Kuru's race perform his Gift-sacrifice. Actors and mimes
continually danced and sang on the occasion and contributed to the
merriment of all the guests. Food and drink of diverse tastes were given
away in large quantities. Making gifts in this way for ten days, the
royal son of Amvika, O chief of Bharata's race, became freed from the
debts he owed to his sons and grandsons."'



SECTION XV

"Vaisampayana said,--'The royal son of Amvika, viz., Dhritarashtra,
having settled the hour of his departure for the woods, summoned those
heroes, the Pandavas. Possessed of great intelligence, the old monarch,
with Gandhari, duly accosted those princes. Having caused the minor rites
to be performed, by Brahmanas conversant with the Vedas, on that day
which was the day of full moon in the month of Kartika, he caused the
fire which he worshipped daily to be taken up. Leaving his usual robes he
wore deer-skins and barks, and accompanied by his daughters-in-law, he
set out of his mansion. When the royal son of Vichitraviryya thus set
out, a loud wail was uttered by the Pandava and the Kaurava ladies as
also by other women belonging to the Kaurava race. The king worshipped
the mansion in which he had lived with fried paddy and excellent flowers
of diverse kinds. He also honoured all his servants with gifts of wealth,
and then leaving that abode set out on his journey. Then O son, king
Yudhishthira, trembling all over, with utterance choked with tears, said
these words in a loud voice, viz.,--'O righteous monarch, where dost thou
go?--and fell down in a swoon. Arjuna, burning with great grief, sighed
repeatedly. That foremost of Bharata princes, telling Yudhishthira that
he should not behave in that manner, stood cheerlessly and with heart
plunged into distress. Vrikodara, the heroic Phalguna, the two sons of
Madri, Vidura, Sanjaya, Dhritarashtra's son by his Vaisya wife, and
Kripa, and Dhaumya, and other Brahmanas, all followed the old monarch,
with voices choked in grief. Kunti walked ahead, bearing on her shoulders
the hand of Gandhari who walked with her bandaged eyes. King
Dhritarashtra walked confidently behind Gandhari, placing his hand on her
shoulder. [32] Drupada's daughter Krishna, she of the Sattwata race,
Uttara the daughter-in-law of the Kauravas, who had recently become a
mother, Chitrangada, and other ladies of the royal house-hold, all
proceeded with the old monarch. The wail they uttered on that occasion, O
king, from grief, resembled the loud lamentations of a swarm of
she-ospreys. Then the wives of the citizens,--Brahmanas and Kshatriyas
and Vaisyas and Sudras,--also came out into the streets from every side.
At Dhritarashtra's departure, O king, all the citizens of Hastinapore
became as distressed as they had been, O monarch, when they had witnessed
the departure of the Pandavas in former days after their defeat at the
match at dice. Ladies that had never seen the sun or the moon, came out
into the streets on the occasion, in great grief, when king Dhritarashtra
proceeded towards the great forest."'



SECTION XVI

"Vaisampayana said, 'Great was the uproar, at that time, O king, of both
men and women standing on the terraces of mansions or on the Earth.
Possessed of great intelligence, the old king, with joined hands, and
trembling with weakness, proceeded with difficulty along the principal
street which was crowded with persons of both sexes. He left the city
called after the elephant by the principal gate and then repeatedly bade
that crowd of people to return to their homes. Vidura had set his heart
on going to the forest along with the king. The Suta Sanjaya also, the
son of Gavalgani, the chief minister of Dhritarashtra, was of the same
heart. King Dhritarashtra however, caused Kripa and the mighty
car-warrior Yuyutsu to refrain from following him. He made them over into
Yudhishthira's hands. After the citizens had ceased following the
monarch, king Yudhishthira, with the ladies of his house-hold, prepared
to stop, at the command of Dhritarashtra. seeing that his mother Kunti
was desirous of retiring into the woods, the king said unto her, 'I shall
follow the old monarch. Do thou desist.' It behoveth thee, O queen, to
return to the city, accompanied by these thy daughters-in-law. This
monarch proceeds to the woods, firmly resolved to practise penances.
Though king Yudhishthira said these words unto her, with his eyes bathed
in tears, Kunti, however, without answering him, continued to proceed,
catching hold of Gandhari.

"Kunti said, 'O king, never show any disregard for Sahadeva. He is very
much attached to me, O monarch, and to thee also always. Thou shouldst
always bear in mind Karna who never retreated from battle. Through my
folly that hero has been slain in the field of battle. Surely, my son,
this heart of mine is made of steel, since it does not break into a
hundred pieces at not seeing that child born of Surya. When such has been
the case, O chastiser of foes, what can I now do? I am very much to blame
for not having proclaimed the truth about the birth of Surya's child. O
crusher of foes, I hope thou wilt, with all thy brothers, make excellent
gifts for the sake of that son of Surya. O mower of foes, thou shouldst
always do what is agreeable to Draupadi. Thou shouldst look after
Bhimasena and Arjuna and Nakula and Sahadeva. The burthens of the Kuru
race have now fallen on thee, O king. I shall live in the woods with
Gandhari, besmearing my body with filth, engaged in the performance of
penances, and devoted to the service of my father-in-law and
mother-in-law.' [33]

'Vaisampayana continued, 'Thus addressed by her, the righteous-souled
Yudhishthira, with passions under complete control, became, with all his
brothers, plunged into great distress. Endued with great intelligence,
the king said not a word. Having reflected for a little while, king
Yudhishthira the Just, cheerless and plunged in anxiety and sorrow,
addressed his mother, saying,--'Strange, indeed, is this purpose of
thine? It behoves thee not to accomplish it. I can never grant thee
permission. It behoves thee to show us compassion. 'Formerly, when we
were about to set out of Hastinapore for the woods, O thou of agreeable
features, it was thou who, reciting to us the story of Vidula's
instructions to her son, excited us to exertion. It behoves thee not to
abandon us now. Having slain the kings of Earth, I have won sovereignty,
guided by thy words of wisdom communicated through Vasudeva. Where now is
that understanding of thine about which I had heard from Vasudeva? Dost
thou wish now to fall away from those Kshatriya practices about which
thou hadst instructed us? Abandoning ourselves, this kingdom, and this
daughter-in-law of thine who is possessed of great fame, how wilt thou
live in the inaccessible woods? Do thou relent! Kunti, with tears in her
eyes, heard these words of her son, but continued to proceed on her way.
Then Bhima addressed her, saying,--'When, O Kunti, sovereignty has been
won, and when the time has come for thee to enjoy that sovereignty thus
acquired by thy children, when the duties of royalty await discharge by
thee, whence has this desire got hold of thy mind? Why then didst thou
cause us to exterminate the Earth? For what reason wouldst thou leave all
and wish to take up thy abode in the woods? We were born in the woods.
Why then didst thou bring us from the woods while we were children?
Behold, the two sons of Madri are overwhelmed with sorrow and grief.
Relent, O mother, O thou of great fame, do not go into the woods now. Do
thou enjoy that prosperity which acquired by might, has become
Yudhishthira's today.' Firmly resolved to retire into the woods, Kunti
disregarded these lamentations of her sons. Then Draupadi with a
cheerless face, accompanied by Subhadra, followed her weeping
mother-in-law who was journeying on from desire of going into the woods.
Possessed of great wisdom and firmly resolved on retirement from the
world, the blessed dame walked on, frequently looking at her weeping
children. The Pandavas, with all their wives and servitors, continued to
follow her. Restraining then her tears, she addressed her children in
these words.'"



SECTION XVII

"Kunti said, 'It is even so, O mighty-armed son of Pandu, as thou sayest.
Ye kings, formerly when ye were cheerless, it was even in this way that I
excited you all. Yes, seeing that your kingdom was wrested from you by a
match at dice, seeing that you all fell from happiness, seeing that you
were domineered over by kinsmen, I instilled courage and high thoughts
into your minds. Ye foremost of men, I encouraged you in order that they
that were the sons of Pandu might not be lost, in order that their fame
might not be lost. You are all equal to Indra. Your prowess resembles
that of the very gods. In order that you might not live, watching the
faces of others, I acted in that way. [34] I instilled courage into thy
heart in order that thou who art the foremost of all righteous persons,
who art equal to Vasava, might not again go into the woods and live in
misery. I instilled courage into your hearts in order that this Bhima who
is possessed of the strength of ten thousand elephants and whose prowess
and manliness are widely known, might not sink into insignificance and
ruin. I instilled courage into your hearts in order that this Vijaya, who
was born after Bhimasena, and who is equal unto Vasava himself might not
be cheerless. I instilled courage into your hearts in order that Nakula
and Sahadeva, who are always devoted to their seniors, might not be
weakened and rendered cheerless by hunger. I acted in that way in order
that this lady of well-developed proportions and of large expansive eyes
might not endure the wrongs inflicted on her in the public hall without
being avenged. In the very sight of you all, O Bhima, Dussasana, through
folly, dragged her trembling all over like a plantain plant, during the
period of her functional illness, and after she had been won at dice, as
if she were a slave. All this was known to me. Indeed, the race of Pandu
had been subjugated (by foes). The Kurus, viz., my father-in-law and
others, were cheerless when she, desirous of a protector, uttered loud
lamentations like a she-osprey. When she was dragged by her fair locks by
the sinful Dussasana with little intelligence, I was deprived of my
senses, O king. Know, that for enhancing your energy, I instilled that
courage into your hearts by reciting the words of Vidula, O my sons. I
instilled courage into your hearts, O my sons, in order that the race of
Pandu, represented by my children, might not be lost. The sons and
grandsons of that person who brings a race to infamy never succeed in
attaining to the regions of the righteous. Verily, the ancestors of the
Kaurava race were in danger of losing those regions of felicity which had
become theirs. As regards myself, O my sons, I, before this, enjoyed the
great fruits of that sovereignty which my husband had acquired. I made
large gifts. I duly drank the Soma juice in sacrifice. [35] It was not for
my own sake that I had urged Vasudeva with the stirring words of Vidula.
It was for your sake that I had called upon you to follow that advice. O
my sons, I do not desire the fruits of that sovereignty which has been
won by my children. O thou of great puissance, I wish to attain, by my
penances, to those regions of felicity which have been acquired by my
husband. By rendering obedient service to my father-in-law and
mother-in-law both of whom wish to take up their abode in the woods, and
by penances, I desire, O Yudhishthira, to waste my body. Do thou cease to
follow me, O foremost one of Kuru's race, along with Bhima and others.
Let thy understanding be always devoted to righteousness. Let thy mind be
always great.'"



SECTION XVIII

"Vaisampayana said, 'Hearing these words of Kunti, the sinless Pandavas,
O best of kings, became ashamed. They, therefore, desisted, along with
the princess of-Panchala, from following her. [36] Beholding Kunti
resolved to go into the woods, the ladies of the Pandava household
uttered loud lamentations. The Pandavas then circumambulated the king and
saluted him duly. They ceased to follow further, having failed to
persuade Pritha to return. Then Amvika's son of great energy, viz.,
Dhritarashtra, addressing Gandhari and Vidura and supporting himself on
them, said, 'Let the royal mother of Yudhishthira cease to go with us.
What Yudhishthira has said is all very true. Abandoning this high
prosperity of her sons, abandoning those high fruits that may be hers,
why should she go into the inaccessible woods, leaving her children like
a person of little intelligence? Living in the enjoyment of sovereignty,
she is capable of practising penances and observing the high vow of
gifts. Let her, therefore, listen to my words. O Gandhari, I have been
much gratified with the services rendered to me by this daughter-in-law
of mine. Conversant as thou art with all duties, it behoveth thee to
command her return.' Thus addressed by her lord, the daughter of Suvala
repeated unto Kunti all those words of the old king and added her own
words of grave import. She, however, failed to cause Kunti to desist
inasmuch as that chaste lady, devoted to righteousness, had firmly set
her heart upon residing in the woods. The Kuru ladies, understanding how
firm her resolution was regarding her retirement into the woods, and
seeing that those foremost ones of Kuru's race (viz., their own lords),
had ceased to follow her, set up a loud wail of lamentation. After all
the sons of Pritha and all the ladies had retraced their steps, king
Yudhishthira of great wisdom continued his journey to the woods. The
Pandavas, exceedingly cheerless and afflicted with grief and sorrow
accompanied by their wives, returned to the city, on their cars. At that
time the city of Hastinapura, with its entire population of men, both old
and young, and women, became cheerless and plunged into sorrow. No
festivals of rejoicing were observed. Afflicted with grief, the Pandavas
were without any energy. Deserted by Kunti, they were deeply afflicted
with grief, like calves destitute of their dams. Dhritarashtra reached
that day a place far removed from the city. The puissant monarch arrived
at last on the banks of the Bhagirathi and took rest there for the night.
Brahmanas conversant with the Vedas duly ignited their sacred fires in
that retreat of ascetics. Surrounded by those foremost of Brahmanas,
those sacred fires blazed forth in beauty. The sacred fire of the old
king was also ignited. Sitting near his own fire, he poured libations on
it according to due rites, and then worshipped the thousand-rayed sun as
he was on the point of setting. Then Vidura and Sanjaya made a bed for
the king by spreading some blades of Kusa grass. Near the bed of that
Kuru hero they made another for Gandhari. In close proximity to Gandhari,
Yudhishthira's mother Kunti, observant of excellent vows, happily laid
herself down. Within hearing distance of those three, slept Vidura and
others. The Yajaka Brahmanas and other followers of the king laid
themselves down on their respective beds. The foremost of Brahmanas that
were there chanted aloud many sacred hymns. The sacrificial fires blazed
forth all around. That night, therefore, seemed as delightful to them as
a Brahmi night. [37] When the night passed away, they all arose from their
beds and went through their morning acts. Pouring libations then on the
sacred fire, they continued their journey. Their first day's experience
of the forest proved very painful to them on account of the grieving
inhabitants of both the city and the provinces of the Kuru kingdom."



SECTION XIX

"Vaisampayana said. 'Following the advice of Vidura, the king took up his
abode on the banks of the Bhagirathi which were sacred and deserved to be
peopled with the righteous. There many Brahmanas who had taken up their
abode in the woods, as also many Kshatriyas and Vaisyas and Sudras, came
to see the old monarch. Sitting in their midst, he gladdened them all by
his words. Having duly worshipped the Brahmanas with their disciples, he
dismissed them all. As evening came, the king, and Gandhari of great
fame, both descended into the stream of the Bhagirathi and duly performed
their ablutions for purifying themselves. The king and the queen, and
Vidura and others, O Bharata, having bathed in the sacred stream,
performed the usual rites of religion. After the king had purified
himself by a bath, the daughter of Kuntibhoja gently led both him, who
was to her as her father-in-law and Gandhari from the water into the dry
bank. The Yajakas had made a sacrificial altar there for the king.
Devoted to truth, the latter poured libations then on the fire. From the
banks of the Bhagirathi the old king, with his followers, observant of
vows and with senses restrained, then proceeded to Kurukshetra. Possessed
of great intelligence, the king arrived at the retreat of the royal sage
Satayupa of great wisdom and had an interview with him. Satayupa, O
scorcher of foes, had been the great king of the Kekayas. Having made
over the sovereignty of his kingdom to his son he had come into the
woods. Satayupa, received king Dhritarashtra with due rites. Accompanied
by him, the latter proceeded to the retreat of Vyasa. Arrived at Vyasa's
retreat, the delighter of the Kurus received his initiation into the
forest mode of life. Returning he took up his abode in the retreat of
Satayupa. The high-souled Satayupa, instructed Dhritarashtra in all the
rites of the forest mode, at the command of Vyasa. In this way the
high-souled Dhritarashtra set himself to the practice of penances, and
all his followers also to the same course of conduct. Queen Gandhari
also, O monarch, along with Kunti, assumed barks of trees and deer-skins
for her robe, and set herself to the observance of the same vows as her
lord. Restraining their senses in thought, words, and deeds, as well as
by eye, they began to practise severe austerities. Divested of all
stupefaction of mind, king Dhritarashtra began to practise vows and
penances like a great Rishi, reducing his body to skin and bones, for his
flesh was all dried up, bearing matted locks on head, and his person clad
in barks and skins. Vidura, conversant with the true interpretations of
righteousness, and endued with great intelligence, as also Sanjaya,
waited upon the old king with his wife. Both of them with souls under
subjection, Vidura and Sanjaya also reduced themselves, and wore barks
and rags."'



SECTION XX

"Vaisampayana said, 'Those foremost of ascetics, viz. Narada and Parvata
and Devala of austere penances, came there to see king Dhritarashtra. The
Island-born Vyasa with all his disciples, and other persons endued with
great wisdom and crowned with ascetic success, and the royal sage
Satayupa of advanced years and possessed of great merit, also came. Kunti
worshipped them with due rites, O king. All those ascetics were highly
gratified with the worship offered to them. Those great Rishis gladdened
the high-souled king Dhritarashtra with discourses on religion and
righteousness. At the conclusion of their converse, the celestial Rishi
Narada, beholding all things as objects of direct perceptions, said the
following words.'

"Narada said, 'There was a ruler of the Kekayas, possessed of great
prosperity and perfectly fearless. His name was Sahasrachitya and he was
the grandfather of this Satayupa. Resigning his kingdom to his eldest son
endued with a large measure of righteousness, the virtuous king
Sahasrachitya retired into the woods. Reaching the other end of blazing
penances, that lord of Earth. endued with great splendour, attained to
the region of Purandara where he continued to live in his company. On
many occasions, while visiting the region of Indra, O king, I saw the
monarch, whose sins had all been burnt off by penances, residing in
Indra's abode. After the same manner, king Sailalaya, the grandfather of
Bhagadatta, attained to the region of Indra by the power alone of his
penances. There was another king, O monarch, of the name of Prishadhra
who resembled the wielder of the thunder-bolt himself. That king also, by
his penances proceeded from the Earth to Heaven. In this very forest, O
king, that lord of Earth, Purukutsa, the soil of Mandhatri, attained to
high success. That foremost of rivers, viz., Narmada, became the consort
of that king. Having undergone penances in this very forest, that ruler
of Earth proceeded to Heaven. There was another king, highly righteous,
of the name of Sasaloman. He too underwent severe austerities in this
forest and then ascended to Heaven. Thou also, O monarch, having arrived
at this forest, shalt, through the grace of the Island-born, attain to a
goal that is very high and that is difficult of attainment. Thou also, O
foremost of kings, at the end of thy penances, become endued with great
prosperity and, accompanied by Gandhari, attain to the goal reached by
those high-souled ones. Dwelling in the presence of the slayer of Vala,
Pandu thinks of thee always. He will, O monarch, certainly assist thee in
the attainment of prosperity. Through serving thee and Gandhari, this
daughter-in-law of thine, possessed of great fame, will attain to
residence with her husband in the other world. She is the mother of
Yudhishthira who is the eternal Dharma. We behold all this, O king, with
our spiritual vision. Vidura will enter into the high-souled
Yudhishthira. Sanjaya also, through meditation, will ascend from this
world into Heaven.'

"Vaisampayana continued, 'That high-souled chief of Kuru's race,
possessed of learning, having, with his wife, heard these words of
Narada, praised them and worshipped Narada with unprecedented honours.
The conclave of Brahmanas there present became filled with great joy, and
desirous of gladdening king Dhritarashtra, O monarch, themselves
worshipped Narada with profound regards. Those foremost of regenerate
persons also praised the words of Narada. Then the royal sage Satayupa,
addressing Narada, said, 'Thy holy self hath enhanced the devotion of the
Kuru king, of all those people here, and of myself also, O thou of great
splendour. I have, however, the wish to ask thee something. Listen to me
as I say it. It has reference to the king Dhritarashtra, O celestial
Rishi, that art worshipped by all the worlds. Thou art acquainted with
the truth of every affair. Endued with celestial sight, thou beholdest, O
regenerate Rishi, what the diverse goals are of human beings. Thou hast
said what the goal has been of the kings mentioned by thee, viz.,
association with the chief of celestials. Thou hast not, however, O great
Rishi, declared what those regions are that will be acquired by this
king. O puissant one, I wish to hear from thee what region will be
acquired by the royal Dhritarashtra. It behoveth thee to tell me truly
the kind of region that will be his and the time when he will attain to
it.' Thus addressed by him, Narada of celestial sight and endued with
austere penances, said in the midst of the assembly these words highly
agreeable to the minds of all.'

"Narada said, 'Repairing at my will to the mansion of Sakra, I have seen
Sakra the lord or Sachi; and there, O royal sage. I have beheld king
Pandu. There a talk arose, O monarch, regarding this Dhritarashtra and
those highly austere penances which he is performing. There I heard from
the lips of Sakra himself that there are three years yet of the period of
life allotted to this king. After that, king Dhritarashtra, accompanied
by his wife Gandhari, will go to the regions of Kuvera and be highly
honoured by that king of kings. He will go there on a car moving at his
will, his person adorned with celestial ornaments. He is the son of a
Rishi; he is highly blessed; he has burnt all his sins by his penances.
Endued with a righteous soul, lie will rove at will through the regions
of the deities, the Gandharvas, and the Rakshasas. That about which thou
hast enquired is a mystery of the gods. Through my affection for you, I
have declared this high truth. Ye all are possessed of the wealth of
Srutis and have consumed all your sins by your penances.'

"Vaisampayana continued.. "Hearing these sweet words of the celestial
Rishi, all the persons there assembled, as also king Dhritarashtra,
became greatly cheered and highly pleased. Having cheered Dhritarashtra
of great wisdom with such talk, they left the spot, wending away by the
path that belongs to those who are crowned with success."'



SECTION XXI

" Vaisampayana said, 'Upon the retirement of the chief of the Kurus into
the forest, the Pandavas, O king, afflicted besides by grief on account
of their mother, became very cheerless. The citizens also of Hastinapura
were possessed by deep sorrow. The Brahmanas always talked of the old
king. 'How, indeed, will the king, who has become old, live in the
solitary woods? How will the highly blessed Gandhari, and Pritha, the
daughter of Kuntibhoja, live there? The royal sage has always lived in
the enjoyment of every comfort. He will certainly be very miserable.
Arrived in deep woods, what is now the condition of that personage of
royal descent, who is, again, bereft of vision? Difficult is the feat
that Kunti has achieved by separating herself from her sons. Alas casting
off kingly prosperity, she chose a life in the woods. What, again, is the
condition of Vidura who is always devoted to the service of his elder
brother? How also is the intelligent son of Gavalgani who is so faithful
to the food given him by his master? Verily, the citizens, including
those of even nonage meeting together, asked one another these questions.
The Pandavas also, exceedingly afflicted with grief, sorrowed for their
old mother, and could not live in their city long, Thinking also of their
old sire, the king, who had lost all his children, and the highly blessed
Gandhari, and Vidura of great intelligence, they failed to enjoy peace of
mind. They had no pleasure in sovereignty, nor in women, nor in the study
of the Vedas. Despair penetrated their souls as they thought of the old
king and as they repeatedly reflected on that terrible slaughter of
kinsmen. Indeed, thinking of the slaughter of the youthful Abhimanyu on
the field of battle, of the mighty-armed Karna who never retreated from
the fray, of the sons of Draupadi, and of other friends of theirs, those
heroes became exceedingly cheerless. They failed to obtain peace or mind
upon repeatedly reflecting that the Earth had become divested of both her
heroes and her wealth. Draupadi had lost all her children, and the
beautiful Subhadra also had become childless. They too were of cheerless
hearts and grieved exceedingly. Beholding, however, the son of Virata's
daughter, viz., thy sire Parikshit, thy grandsires somehow held their
life-breaths.'



SECTION XXII

"Vaisampayana said, 'Those foremost of men, the heroic Pandavas,--those
delighters of their mother--became exceedingly afflicted with grief. They
who had formerly been always engaged in kingly offices, did not at that
time attend to those acts at all in their capital. Afflicted with deep
grief, they failed to derive pleasure from anything. If any body accosted
them, they never honoured him with an answer. Although those irresistible
heroes were in gravity like the ocean, yet they were now deprived of
their knowledge and their very senses by the grief they felt. Thinking of
their mother, the sons of Pandu were filled with anxiety as to how their
emaciated mother was serving the old couple. 'How, indeed, is that king,
whose sons have all been slain and who is without refuge, living alone,
with only his wife, in the woods that are the haunt of beasts of prey?
Alas, how does that highly blessed queen, Gandhari, whose dear ones have
all been slain, follow her blind lord in the solitary woods?'--Even such
was the anxiety manifested by the Pandavas when they talked with one
another. They then set their hearts upon seeing the king in his forest
retreat. Then Sahadeva, bowing down to the king, said, 'I see thy heart
to be set upon seeing our sire. From my respect for thee, however, I
could not speedily open my mouth on the subject of our journey to the
woods. The time for that sojourn is now come. By good luck I shall see
Kunti living in the observance of penances, with matted locks on her
head, practising severe austerities, and emaciated with sleeping on
blades of Kusa and Kasa. She was brought up in palaces and mansions, and
nursed in every comfort and luxury. Alas, when shall I see my mother who
is now toil-worn and plunged into exceeding misery? Without doubt, O
chief of Bharata's race, the ends of mortals are exceedingly uncertain,
since Kunti, who is a princess by birth, is now living in misery in the
woods.' Hearing these words of Sahadeva, queen Draupadi, that foremost of
all women duly honouring the king said, with proper salutations,--Alas,
when shall I see queen Pritha, if, indeed, she be yet alive. I shall
consider my life as not passed in vain if I succeed in beholding her once
more, O king. Let this sort of understanding be ever stable in thee. Let
thy mind always take a pleasure in such righteousness as is involved, O
king of kings, in thy desire of bestowing such a high boon on us. Know, O
king, that all these ladies of thy house are staying with their feet
raised for the journey, from desire of beholding Kunti, and Gandhari, and
my father-in-law. Thus addressed by queen Draupadi, the king, O chief of
Bharata's race, summoned all the leaders of his forces to his presence
and told them,--'Cause my army, teeming with cars and elephants, to march
out. I shall behold king Dhritarashtra who is now living in the woods.'
Unto those that supervised the concerns of the ladies, the king gave the
order, 'Let diverse kinds of conveyances be properly equipt, and all my
closed litters that count by thousands. Let carriages and granaries, and
wardrobes, and treasuries, be equipt and ordered out, and let mechanics
have the command to march out. Let men in charge of treasuries go out on
the way leading to the ascetic retreats on Kurukshetra. Whoever amongst
the citizens wishes to see the king is allowed to do so without any
restriction. Let him proceed, properly protected. Let cooks and
superintendents of kitchens, and the whole culinary establishment, and
diverse kinds of edibles and viands, be ordered to be borne out on carts
and conveyances. Let it be proclaimed that we march out tomorrow. Indeed,
let no delay occur (in carrying out the arrangements). Let pavilions and
resting houses of diverse kinds be erected on the way.' Even these were
the commands which the eldest son of Pandu gave, with his brothers. When
morning came, O monarch, the king set out, with a large train of women
and old men. Going out of his city, king Yudhishthira waited five days
for such citizens as might accompany him, and then proceeded towards the
forest."'



SECTION XXIII

"Vaisampayana said. 'That foremost one of Bharata's race, then ordered
his troops, which were protected by heroes that were headed by Arjuna and
that resembled the very guardians of the universe, to march out.
Instantly, a loud clamour arose consisting of the words--Equip,
Equip!--of horse-men, O Bharata, engaged in equipping and their steeds.
Some proceeded on carriages and vehicles, some on horses of great speed,
and some on cars made of gold endued with the splendour of blazing fires.
Some proceeded on mighty elephants, and some on camels, O king. Some
proceeded on foot, that belonged to that class of combatants which is
armed with tiger-like claws. [38] The citizens and inhabitants of the
provinces, desirous of seeing Dhritarashtra, followed the king on diverse
kinds of conveyances. The preceptor Kripa also, of Gotama's race, that
great leader of forces, taking all the forces with him, proceeded, at the
command of the king, towards the old monarch's retreat. The Kuru king
Yudhishthira, that perpetuator of Kuru's race, surrounded by a large
number of Brahmanas, his praises sung by a large band of Sutas and
Magadhas and bards, and with a white umbrella held over his head and
encompassed around by a large number of cars, set out on his journey.
Vrikodara, the son of the Wind-god, proceeded on an elephant as gigantic
as a hill, equipt with strung bow and machines and weapons of attack and
defence. The twin sons of Madri proceeded on two fleet steeds, well cased
in mail, well protected, and equipt with banners. Arjuna of mighty
energy, with senses under control, proceeded on an excellent car endued
with solar effulgence and unto which were equipt excellent steeds of
white hue. The ladies of the royal household, headed by Draupadi,
proceeded in closed litters protected by the superintendents of women.
They scattered copious showers of wealth as they proceeded. Teeming with
cars and elephants and steeds, and echoing with the blare of trumpets and
the music of Vinas, the Pandava host, O monarch, blazed with great
beauty. Those chiefs of Kuru's race proceeded slowly, resting by
delightful banks of rivers and lakes, O monarch. Yuyutsu of mighty
energy, and Dhaumya, the priest at the command of Yudhishthira, were
engaged in protecting the city. By slow marches, king Yudhishthira
reached Kurukshetra, and then, crossing the Yamuna, that highly sacred
river, he beheld from a distance the retreat, O thou of Kuru's race, of
the royal sage of great wisdom and of Dhritarashtra. Then all the men
became filled with joy and quickly entered the forest, filling it with
loud sounds of glee, O chief of Bharata's race."'



SECTION XXIV

"Vaisampayana said, 'The Pandavas alighted, at a distance, from their
cars and proceeded on foot to the retreat of the king, bending themselves
in humility. All the combatants also, and all the denizens of the
kingdom, and the spouses of the Kuru chiefs, followed them on foot. The
Pandavas then reached the sacred retreat of Dhritarashtra which abounded
with herds of deer and which was adorned with plantain plants. Many
ascetics of rigid vows, filled with curiosity, came there for beholding
the Pandavas who had arrived at the retreat. The king, with tears in his
eyes, asked them, saying,--'Where has my eldest sire, the perpetuator of
Kuru's race, gone?' They answered, O monarch, telling him that he had
gone to the Yamuna for his ablutions, as also for fetching flowers and
waters. Proceeding quickly on foot along the path pointed out by them,
the Pandavas beheld all of them from a distance. Desirous of meeting with
their sire they walked with a rapid pace. Then Sahadeva ran with speed
towards the spot where Pritha was. Touching the feet of his mother, he
began to weep aloud. With tears gushing down her cheeks, she saw her
darling child. Raising her son up and embracing him with her arms, she
informed Gandhari of Sahadeva's arrival. Then seeing the king and
Bhimasena and Arjuna, and Nakula, Pritha endeavoured to advance quickly
towards them. She was walking in advance of the childless old couple, and
was dragging them forward. The Pandavas, beholding her, fell down on the
earth. The puissant and high-souled monarch, endued with great
intelligence, recognising them by their voices and also by touch,
comforted them one after another. Shedding tears, those high-souled
princes, with due formalities, approached the old king and Gandhari, as
also their own mother. Indeed, regaining their senses, and once more
comforted by their mother, the Pandavas took away from the king and their
aunt and mother the jars full of water which they had been carrying,
forbearing them themselves. The ladies of those lions among men, and all
the women of the royal household, as also all the inhabitants of the city
and provinces, then beheld the old king. King Yudhishthira presented all
those individuals one after another to the old king, repeating their
names and races, and then himself worshipped his eldest sire with
reverence. Surrounded by them all, the old monarch, with eyes bathed in
tears of joy, regarded himself as once more staying in the midst of the
city called after the elephant. Saluted with reverence by all his
daughters-in-law headed by Krishna, king Dhritarashtra, endued with great
intelligence, with Gandhari and Kunti, became filled with joy. He then
reached his forest-retreat that was applauded by Siddhas and Charanas,
and that then teemed with vast crowds of men all desirous of beholding
him, like the firmament teeming with innumerable stars."



SECTION XXV

"Vaisampayana said, 'The king, O chief of Bharata's race, with those
foremost of men, viz., his brothers, who were all possessed of eyes that
resembled lotus-petals, took his seat in the retreat of his eldest sire.
There sat around him many highly-blessed ascetics, hailing from diverse
regions, from desire of beholding the sons of that lord of Kuru's race.,
viz., the Pandavas of wide chests. They said, 'We wish to know who
amongst these is Yudhishthira, who are Bhima and Arjuna, who the twins,
and who is Draupadi of great fame.' Then the Suta, Sanjaya, in answer to
their queries, pointed out to them the Pandavas. naming each, and
Draupadi too as also the other ladies of the Kuru household.'

"Sanjaya said, 'This one that is as fair of complexion as pure gold, that
is endued with a body which looks like that of a full-grown lion, that is
possessed of a large aquiline nose, and wide and expansive eyes that are,
again, of a coppery hue, is the Kuru king. This one, whose tread
resembles that of an infuriate elephant, whose complexion is as fair as
that of heated gold, whose frame is of large and expansive proportions
and whose arms are long and stout, is Vrikodara. Behold him well! The
mighty bowman who sits besides him, of darkish complexion and youthful
frame, who resembles the leader of an elephantine herd, whose shoulders
are as high as those of a lion, who walks like a sporting elephant, and
whose eyes are as expansive as the petals of a lotus, is the hero called
Arjuna. Those two foremost of men, that are sitting besides Kunti, are
the twins, resembling Vishnu and Mahendra. In this whole world of men,
they have not their equals in beauty and strength and excellence of
conduct. This lady, of eyes as expansive as lotus petals, who seems to
have touched the middle age of life, whose complexion resembles that of
the blue lotus, and who looks like a goddess of Heaven, is Krishna, the
embodied form of the goddess of prosperity. [39] She who sits besides her,
possessed of the complexion of pure gold, who looks like the embodied
rays of the moon, in the midst of the other ladies, is, ye foremost of
regenerate ones, the sister of that unrivalled hero who wields the
discus. This other, as fair as pure gold, is the daughter of the
snake-chief and wife of Arjuna. [40] This other whose complexion is like
that of pure gold or like that of Madhuka flowers, is the princess
Chitrangada. This one, that is possessed of the complexion of an
assemblage of blue lotuses, is the sister of that monarch, that lord of
hosts, who used to always challenge Krishna. She is the foremost wife of
Vrikodara. This is the daughter of the king of Magadha who was known by
the name of Jarasandha. Possessed of the complexion of an assemblage of
Champakas, she is the wife of the youngest son of Madravati. Possessed of
a complexion as darkish as that of the blue lotus, she who sits there on
the earth, and whose eyes are as expansive as lotus-petals, is the wife
of the eldest son of Madravati, This lady whose complexion is as fair as
that of heated gold and who sits with her child on her lap, is the
daughter of king Virata. She is the wife of that Abhimanyu who, while
divested of his car, was slain by Drona and others fighting from their
cars. [41] These ladies, the hair on whose heads shows not the parted
line, and who are clad in white, are the widows of the slain sons of
Dhritarashtra. They are the daughters-in-law of this old king, the wives
of his hundred sons, now deprived of both their husbands and children who
have been slain by heroic foes. I have now pointed them out in the order
of precedence. In consequence of their devotion to Brahmanas, their
understandings and hearts are divested of every kind of crookedness.
Possessed of pure souls, they have all been pointed out by me,--these
princesses of the Kaurava house-hold,--in answer to your queries.'

"Vaisampayana continued, 'Thus that king of Kuru's race, of very advanced
years, having met with those sons of him that was a deity among men.
enquired about their welfare after all the ascetics had gone away. The
warriors who had accompanied the Pandavas, leaving the retreat, sat
themselves down at a little distance, alighting from their cars and the
animals they rode. Indeed, after all the crowd, viz., the ladies, the old
men, and the children, had been seated, the old king duly addressed them,
making the usual enquiries of politeness."'



SECTION XXVI

"Dhritarashtra said. 'O Yudhishthira, art thou in peace and happiness,
with all thy brothers and the inhabitants of the city and the provinces?
Are they that live in dependance on thee also happy? Are they ministers,
and servitors, and all thy seniors and preceptors also, happy? Are those
also that live in thy dominions free from fear? Dost thou follow the old
and traditional conduct of rulers of men? Is thy treasury filled without
disregarding the restraints imposed by justice and equity? Dost thou
behave as thou shouldst towards foes, neutrals, and allies? Dost thou
duly look after the Brahmanas, always making them the first gifts
(ordained in sacrifices and religious rites)? What need I say of the
citizens, and thy servants, and kinsmen,--are they foes, O chief of
Bharata's race, gratified with thy behaviour? Dost thou, O king of kings,
adore with devotion the Pitris and the deities? Dost thou worship guests
with food and drink, O Bharata? Do the Brahmanas in thy dominions,
devoted to the duties of their order, walk along the path of
righteousness? Do the Kshatriyas and Vaisyas and Sudras also within thy
kingdom, and all thy relatives, observe their respective duties? I hope
the women, the children, and the old, among thy subjects, do not grieve
(under distress) and do not beg (the necessaries of life). Are the ladies
of thy household duly honoured in thy house, O best of men? I hope, O
monarch, that this race of royal sages, having obtained thee for their
king, have not fallen away from fame and glory.'

"Vaisampayana continued, 'Unto the old king who said so, Yudhishthira,
conversant with morality and justice, and well-skilled in acts and
speech, spoke as follows, putting some questions about his welfare.'

"Yudhishthira said, 'Doth thy peace, O king, thy self-restraint, thy
tranquillity of heart, grow? Is this my mother able to serve thee without
fatigue and trouble? Will, O king, her residence in the woods be
productive of fruits? I hope this queen, who is my eldest mother, who is
emaciated with (exposure to) cold and wind and the toil of walking, and
who is now devoted to the practice of severe austerities, no longer gives
way, to grief for her children of mighty energy, all of whom, devoted to
the duties of the Kshatriya order, have been slain on the field of
battle. Does she accuse us, sinful wretches, that are responsible for
their slaughter? Where is Vidura, O king? We do not see him here. I hope
this Sanjaya, observant of penances, is in peace and happiness.

"Vaisampayana continued, 'Thus addressed, Dhritarashtra answered king
Yudhishthira, saying,--'O son. Vidura is well. He is performing austere
penances, subsisting on air alone, for he abstains from all other food.
He is emaciated and his arteries and nerves have become visible.
Sometimes he is seen in this empty forest by Brahmanas.' While
Dhritarashtra was saying this Vidura was seen at a distance. He had
matted locks on his head, and gravels in his mouth, and was exceedingly
emaciated. He was perfectly naked. His body was besmeared all over with
filth, and with the dust of various wild flowers. When Kshattri was
beheld from a distance, the fact was reported to Yudhishthira. Vidura
suddenly stopped, O king, casting his eyes towards the retreat (and
seeing it peopled by so many individuals). King Yudhishthira pursued him
alone, as he ran and entered the deep forest, sometimes not seen by the
pursuer. He said aloud, 'O Vidura, O Vidura, I am king Yudhishthira, thy
favourite!'--Exclaiming thus, Yudhishthira, with great exertion, followed
Vidura. That foremost of intelligent men, viz., Vidura, having reached a
solitary spot in the forest, stood still, leaning against a tree. He was
exceedingly emaciated. He retained only the shape of a human being (all
his characteristic features having totally disappeared). Yudhishthira of
great intelligence recognised him, however, (in spite of such change).
Standing before him, Yudhishthira addressed him, saying, 'I am
Yudhishthira!' Indeed, worshipping Vidura properly, Yudhishthira said
these words in the hearing of Vidura. Meanwhile Vidura eyed the king with
a steadfast gaze. Casting his gaze thus on the king, he stood motionless
in Yoga. Possessed of great intelligence, he then (by his Yoga-power)
entered the body of Yudhishthira, limb by limb. He united his
life-breaths with the king's life-breaths, and his senses with the king's
senses. Verify, with the aid of Yoga-power, Vidura, blazing with energy,
thus entered the body of king Yudhishthira the just. Meanwhile, the body
of Vidura continued to lean against the tree, with eyes fixed in a
steadfast gaze. The king soon saw that life had fled out of it. At the
same time, he felt that he himself had become stronger than before and
that he had acquired many additional virtues and accomplishments.
Possessed of great learning and energy, O monarch, Pandu's son, king
Yudhishthira the just, then recollected his own state before his birth
among men. [42] Endued with mighty energy, he had heard of Yoga practice
from Vyasa. King Yudhishthira the just, possessed of great learning,
became desirous of doing the last rites to the body of Vidura, and wished
to cremate it duly. An invisible voice was then heard,--saying,--'O king,
this body that belonged to him called Vidura should not be cremated. In
him is thy body also. He is the eternal deity of Righteousness. Those
regions of felicity which are known by the name of Santanika will be his,
O Bharata. He was an observer of the duties of Yatis. Thou shouldst not,
O scorcher of foes, grieve for him at all. Thus addressed, king
Yudhishthira the just, returned from that spot, and represented
everything unto the royal son of Vichitraviryya. At this, that king of
great splendour, all these men, and Bhimasena and others, became filled
with wonder. Hearing what had happened, king Dhritarashtra became pleased
and then, addressing the son of Dharma. said,--'Do thou accept from me
these gifts of water and roots and fruits. It has been said, O king, that
one's guest should take that which one takes oneself.' Thus addressed,
Dharma's son answered the king, saying,--'So be it.' The mighty-armed
king ate the fruits and roots which the monarch gave him. Then they all
spread their beds under a tree and passed that night thus, having eaten
fruits and roots and drunk the water that the old king had given them."'



SECTION XXVII

"Vaisampayana said, 'They passed that night which was characterised by
auspicious constellations even thus, O king, in that retreat of righteous
ascetics. The conversation that occurred was characterised by many
reflections on morality and wealth. Consisting of delightful and sweet
words, it was graced with diverse citations from the Srutis. The
Pandavas, O king, leaving costly beds, laid themselves down, near their
mother, on the bare ground. Indeed, those heroes passed that night,
having eaten the food which was the food of the high-souled king
Dhritarashtra. After the night had passed away, king Yudhishthira, having
gone through his morning acts, proceeded to survey that retreat in the
company of his brothers. With the ladies of his household the servants,
and his priest, the king roved about the retreat in all directions, as he
pleased, at the command of Dhritarashtra. He beheld many sacrificial
altars with sacred fires blazing on them and with many ascetics seated on
them, that had performed their oblations and poured libations in honour
of the deities. Those altars were overspread with fruits and roots of the
forest, and with heaps of flowers. The smoke of clarified butter curled
upwards from them. They were graced, besides, with many ascetics
possessed of bodies that looked like the embodied Vedas and with many
that belonged to the lay brotherhood. Herds of deer were grazing, or
resting here and there, freed from every fear. Innumerable birds also
were there, engaged in uttering their melodious notes, O king. The whole
forest seemed to resound with the notes of peacocks and Datyuhas and
Kokilas and the sweet songs of other warblers. [43] Some spots echoed with
the chant of Vedic hymns recited by learned Brahmanas. Some were adorned
with large heaps of fruits and roots gathered from the wilderness. King
Yudhishthira then gave those ascetics jars made of gold or copper which
he had brought for them, and many deer-skins and blankets and sacrificial
ladles made of wood, and Kamandalus and wooden platters, and pots and
pans, O Bharata. [44] Diverse kinds of vessels, made of iron, and smaller
vessels and cups of various sizes, were also given away by the king, the
ascetics taking them away, each as many as he liked. King Yudhishthira of
righteous soul, having thus roved through the woods and beheld the
diverse retreats of ascetics and made many gifts, returned to the place
where his uncle was. He saw king Dhritarashtra, that lord of Earth, at
his ease, with Gandhari beside him, after having finished his morning
rites. The righteous-souled monarch saw also his mother, Kunti, seated
not much remote from that place, like a disciple with bent head, endued
with humility. He saluted the old king, proclaiming his name. 'Sit down'
were the words the old king said. Receiving Dhritarashtra's permission,
Yudhishthira sat himself down on a mat of Kusa grass. Then the other sons
of Pandu with Bhima among them, O thou of Bharata's race, saluted the
king and touched his feet and sat themselves down, receiving his
permission. The old Kuru king, surrounded by them, looked exceedingly
beautiful. Indeed, he blazed with a Vedic splendour like Vrihaspati in
the midst of the celestials. After they had sat themselves down, many
great Rishis, viz., Satayupa and others, who were denizens of
Kurukshetra, came there. The illustrious and learned Vyasa, possessed of
great energy, and reverenced by even the celestial Rishis, showed
himself, at the head of his numerous disciples, unto Yudhishthira. The
Kuru king Dhritarashtra, Kunti's son Yudhishthira of great energy, and
Bhimasena and others, stood up and advancing a few steps, saluted those
guests. Approaching near, Vyasa, surrounded by Satayupa and others,
addressed king Dhritarashtra, saying,--'Be thou seated.' The illustrious
Vyasa then took an excellent seat made of Kusa grass placed upon a black
deer-skin and covered with a piece of silken cloth. They had reserved
that seat for him. After Vyasa had been seated, all those foremost of
regenerate persons, endued with abundant energy, sat themselves down,
having received the permission of the Island-born sage."



SECTION XXVIII

"Vaisampayana said, 'After the high-souled Pandavas had all been seated,
Satyavati's son Vyasa said,--O Dhritarashtra of mighty arms, hast thou
been able to achieve penances? Is thy mind, O king, pleased with thy
residence in the woods? Has the grief that was thine, born of the
slaughter of thy sons in battle, disappeared from thy heart? Are all thy
perceptions, O sinless one, now clear? Dost thou practise the ordinances
of forest life after having made thy heart firm? Does my daughter-in-law,
Gandhari, allow herself to be overwhelmed by grief? She is possessed of
great wisdom. Endued with intelligence, that queen understands both
Religion and Wealth. She is well conversant with the truths that relate
to both prosperity and adversity. Does she still grieve? Does Kunti, O
king, who in consequence of her devotion to the service of her seniors,
left her children, attend to thy wants and serve thee with all humility?
Have the high-minded and high-souled king, Yudhishthira, the son of
Dharma and Bhima and Arjuna and the twins been sufficiently comforted?
Dost thou feet delight at seeing them? Has thy mind become freed from
every stain? Has thy disposition, O king, become pure in consequence of
the increase of thy knowledge? This aggregate of three, O king, is the
foremost of all concerns, O Bharata, viz., abstension from injury to any
creature, truth, and freedom from anger. Does thy forest life any longer
prove painful to thee? Art thou able to earn with thy own exertions the
products of the wilderness for thy food? Do fasts give thee any pain now?
Hast thou learnt, O king, how the high-souled Vidura, who was Dharma's
self, left this world? Through the curse of Mandavya, the deity of
Righteousness became born as Vidura. He was possessed of great
intelligence. Endued with high penances, he was high-souled and
high-minded. Even Vrihaspati among the celestials, and Sukra among the
Asuras, was not possessed of such intelligence as that foremost of
persons. The eternal deity of Righteousness was stupefied by the Rishi
Mandavya with an expenditure of his penances earned for a long time with
great care. [45] At the command of the Grandsire, and through my own
energy, Vidura of great intelligence was procreated by me upon a soil
owned by Vichitraviryya. A deity of deities, and eternal, he was, O king,
thy brother. The learned know him to be Dharma in consequence of his
practices of Dharana and Dhyana. [46] He grows with (the growth of) truth,
self-restraint, tranquillity of heart, compassion, and gifts. He is
always engaged in penances, and is eternal. From that deity of
Righteousness, through Yoga-puissance, the Kuru king Yudhishthira also
took his birth. Yudhishthira, therefore, O king, is Dharma of great
wisdom and immeasurable intelligence. Dharma exists both here and
hereafter, and is like fire or wind or water or earth or space. He is, O
king of kings, capable of going everywhere and exists, pervading the
whole universe. He is capable of being beheld by only those that are the
foremost of the deities and those that are cleansed of every sin and
crowned with ascetic success. He that is Dharma is Vidura; and he that is
Vidura is the (eldest) son of Pandu. That son of Pandu. O king, is
capable of being perceived by thee. He stays before thee as thy servitor.
Endued with great Yoga-puissance, thy high-souled brother, that foremost
of intelligent men, seeing the high-souled Yudhishthira, the son of
Kunti, has entered into his person. These also, O chief of Bharata's
race, I shall unite with great benefit. Know, O son, that I am come here
for dispelling thy doubts. Some feat that has never been accomplished
before by any of the great Rishis, some wonderful effect of my
penances,--I shall show thee. What object is that, O king, whose
accomplishment thou desirest from me? Tell me what is that which thou
wishest to see or ask or hear? O sinless one, I shall accomplish it.'



SECTION XXIX

(Putradarsana Parva)

"Janamejaya said, 'Tell me. O learned Brahmana, what that wonderful feat
was which the great Rishi Vyasa of high energy accomplished after his
promise to the old king, made when Dhritarashtra, that lord of Earth,
that foremost one of Kuru's race, had taken up his abode in the forest,
with his wife and with his daughter-in-law Kunti; and after, indeed,
Vidura had left his own body and entered into Yudhishthira, and at the
time when all the sons of Pandu were staying in the ascetic retreat. For
how many days did the Kuru king Yudhishthira of unfading glory stay, with
his men, in the woods? On what food, O puissant one, did the high-souled
Pandavas support themselves, with their men, and wives, while they lived
in the woods? O sinless one, do thou tell me this.'

"Vaisampayana said, 'With the permission of the Kuru king, the Pandavas,
O monarch, with their troops and the ladies of their household, supported
themselves on diverse kinds of food and drink and passed about a month in
great happiness in that forest. Towards the close of that period, O
sinless one, Vyasa came there. While all those princes sat around Vyasa,
engaged in conversation on diverse subjects, other Rishis came to that
spot. They were Narada, and Parvata and Devala of austere penances, and
Viswavasu and Tumvuru, and Chitrasena., O Bharata. Endued with severe
penances, the Kuru king Yudhishthira, with the permission of
Dhritarashtra, worshipped them according to due rites. Having obtained
that worship from Yudhishthira, all of them sat down on sacred seats
(made of Kusa grass), as also on excellent seats made of peacock
feathers. After they had all taken their seats, the Kuru king of high
intelligence took his seat there, surrounded by the sons of Pandu.
Gandhari and Kunti and Draupadi, and she of the Sattwata race, and other
ladies of the royal household also sat down. The conversation that then
arose was excellent and had reference to topics connected with piety, and
the Rishis of old, and the deities and the Asuras. At the close of that
conversation Vyasa of great energy, that foremost of eloquent men, that
first of all persons conversant with the Vedas, highly gratified,
addressed the blind monarch and once more said,--'Burning as thou art
with grief on account of thy children, I know, O king of kings, what
object is cherished by thee in thy heart. The sorrow that always exists
in the heart of Gandhari, that which exists in the heart of Kunti, and
that also which is cherished by Draupadi in her heart, and that burning
grief, on account of the death of her son, which Krishna's sister
Subhadra also cherishes, are all known to me. Hearing of this meeting, O
king, of thine with all these princes and princesses of thy house, I have
come here, O delighter of the Kauravas, for dispelling thy doubts. Let
the deities and Gandharvas, and all these great Rishis, behold today the
energy of those penances which I have acquired for these long years.
Therefore, O king, tell me what wish of thine I shall grant today. I am
puissant enough to grant thee a boon. Behold the fruit of my penances.'
Thus addressed by Vyasa of immeasurable understanding, king Dhritarashtra
reflected for a moment and then prepared to speak. He said,--'I am
exceedingly fortunate. Lucky am I in obtaining thy favour. My life is
crowned with success today,--since this meeting has happened between me
and ye all of great piety. Today I shall attain to that highly happy goal
which is reserved for me, since, ye ascetics endued with wealth of
penances, ye who are equal to Brahma himself, I have succeeded in
obtaining this meeting with you all. There is not the least doubt that
this sight that I have obtained of you all has cleansed me of every sin.
Ye sinless ones, I have no longer any fear in respect of my end in the
next world. Full as I am of love for my children, I always cherish their
remembrance. My mind, however, is always tortured by the recollection of
the diverse acts of wrong which my wicked son of exceedingly evil
understanding perpetrated. Possessed of a sinful understanding, he always
persecuted the innocent Pandavas. Alas, the whole Earth has been
devastated by him, with her steeds, elephants and men. Many high-souled
kings, rulers of diverse realms, came for siding my son and succumbed to
death. Alas, leaving their beloved sires and wives and their very
life-breaths, all those heroes have become guests of the king of the
dead. What end, O regenerate one, has been attained by those men who have
been slain, for the sake of their friend, in battle? What end also has
been attained by my sons and grandsons who have fallen in the fray? My
heart is always pained at the thought of my having brought about the
slaughter of the mighty Bhishma, the son of Santanu, and of Drona, that
foremost of Brahmanas, through my foolish and sinful son who was an
injurer of his friends. Desirous of obtaining the sovereignty of the
Earth, he caused the Kuru race, blazing with prosperity, to be
annihilated. Reflecting on all this, I burn day and night with grief.
Deeply afflicted with pain and grief, I am unable to obtain peace of
mind. Indeed, O father, thinking of all this, I have no peace of mind.'

"Vaisampayana continued, 'Hearing these lamentations expressed in diverse
ways, of that royal sage, the grief, O Janamejaya, of Gandhari, became
fresh. The grief also of Kunti, of the daughter of Drupada, of Subhadra,
and of the other members, male and female, and the daughters-in-law, of
the Kuru race, became equally green. Queen Gandhari, with bandaged eyes,
joining her hands, addressed her father-in-law. Deeply afflicted with
grief on account of the slaughter of her sons, she said,--'O foremost of
ascetics, sixteen years have passed over the head of this king grieving
for the death of his sons and divested of peace of mind. Afflicted with
grief on account of the slaughter of his children, this king
Dhritarashtra, always breathes heavily, and never sleeps at night. O
great Rishi, through the power of thy penances thou art competent to
create new worlds. What need I say then about showing this king his
children who are now in the other world? This Krishna, the daughter of
Drupada, hath lost all her kinsmen and children. For this, she who is the
dearest of my daughters-in-law grieves exceedingly. The sister of
Krishna, viz., Subhadra of sweet speech, burning with the loss of her
son, grieves as deeply. This lady that is respected by all, that is the
wife of Bhurisravas, afflicted with grief on account of the fate that has
overtaken her husband, always indulges in heart-rending lamentations. Her
father-in-law was the intelligent Valhika of Kuru's race. Alas, Somadatta
also was slain, along with his sire, in the great battle! [47] Alas, a
century of sons, heroes that never retreated from battle, belonging to
this son of thine, this king of great intelligence and great prosperity,
has been slain in battle. The hundred wives of those sons are all
grieving and repeatedly enhancing the grief of both the king and myself.
O great ascetic, stricken by that great slaughter, they have gathered
round me. Alas, those high-souled heroes, those great car warriors, my
fathers-in-law, Somadatta and others,--alas, what end has been theirs, O
puissant one? Through thy grace, O holy one, that will happen in
consequence of which this lord of Earth, myself, and this daughter-in-law
of thine, viz., Kunti, shall all become freed from our grief. After
Gandhari had said so, Kunti, whose face had become wasted through
observance of many hard vows, began to think of her secret-born son
endued with solar effulgence. The boon giving Rishi Vyasa, capable of
both beholding and hearing what happened at a remote distance, saw that
the royal mother of Arjuna was afflicted with grief. Unto her Vyasa
said,--'Tell me, O blessed one, what is in thy mind. Tell me what thou
wishest to say. At this, Kunti, bending her head unto her father-in-law,
and overcome with bashfulness, said these words unto him, relating to the
occurrences of the past.'"



SECTION XXX

"Kunti said, 'O holy one, thou art my father-in-law and therefore, my
deity of deities. Verily, thou art my god of gods. Hear my words of
truth. An ascetic named Durvasas, who is of the regenerate order and who
is full of wrath, came to my father's house for eleemosynary charity. I
succeeded in gratifying him by the purity of my external behaviour and of
my mind, as also by refusing to notice the many wrongs he did. I did not
give way to wrath although there was much in his behaviour quite capable
of exciting that passion. Served with care, the great ascetic became
highly pleased with me and disposed to grant me a boon. 'Thou must accept
the boon I shall give,' were his words to me. Fearing his curse, I
answered him, saying,--'So be it.' The regenerate Rishi once more said
unto me,--'O blessed damsel, O thou of beautiful face, thou wilt become
the mother of Dharma. Those deities whom thou wilt summon will be
obedient to thee.' Having said those words, the regenerate one vanished
away from my sight. I became filled with wonder. The mantra, however,
which the Rishi gave has dwelt in my memory at all times. One day,
sitting within my chamber I beheld the sun rising. Desiring to bring the
maker of day before me, I recollected the words of the Rishi. Without any
consciousness of the fault I committed, I summoned the deity from mere
girlishness. The deity, however, of a thousand rays, (summoned by me)
came to my presence. He divided himself in twain. With one portion he was
in the firmament, and with the other he stood on the Earth before me.
With one he heated the worlds and with another he came to me. He told me,
while I was trembling at his sight, these words,--'Do thou ask a boon of
me.' Bowing unto him with my head, I asked him to leave me. He replied
unto me, saying,--'I cannot bear the idea of coming to thee fruitlessly.
I shall consume thee as also that Brahmana who gave thee the Mantra as a
boon.' The Brahmana who had done no evil--I wished to protect from
Surya's curse. I therefore, said--'Let me have a son like thee, O god.'
The deity of thousand rays then penetrated me with his energy and
stupefied me completely. He then said unto me,--'Thou wilt have a son,'
and then went back to the firmament. I continued to live in the inner
apartments and desirous of saying the honour of my sire, I cast into the
waters my infant son named Karna who thus came into the world secretly.
Without doubt, through the grace of that god, I once more became a
virgin, O regenerate one, even as the Rishi Durvasas had said unto me.
Foolish that I am, although he knew me for his mother when he grew up, I
yet made no effort to acknowledge him. This burns me, O regenerate Rishi,
as is well-known to thee. Whether it is sinful or not so, I have told
thee truth. It behoveth thee, O holy one, to gratify the craving I feel
for beholding that son of mine. O foremost of ascetics, let this king
also, O sinless one, obtain the fruition today of that wish of his which
he cherishes in his bosom and which has become known to thee.' Thus
addressed by Kunti, Vyasa, that foremost of all persons, said unto her in
reply,--'Blessed be thou; all that thou hast said unto me will happen.
(As regards the birth of Karna) no fault is ascribable to thee. Thou wert
restored to virginity. The deities are possessed of (Yoga) puissance.
They are able to penetrate human bodies. [48] There are deities. They
beget (offspring) by thought alone. By word, by sight, by touch, and by
sexual union, also, they beget children. These are the five methods. Thou
belongest to the order of humanity. Thou hast no fault (in what
happened). Know this. O Kunti. Let the fever of thy heart be dispelled.
For those that are mighty, everything is becoming. 'For those that are
mighty, everything is pure. For those that are mighty, everything is
meritorious. For those that are mighty, everything is their own.'"



SECTION XXXI.

"Vyasa said, 'Blessed be thou, O Gandhari, thou shalt behold thy sons and
brothers and friends and kinsmen along with thy sires this night like men
risen from sleep. Kunti also shall behold Karna, and she of Yadu's race
shall behold her son Abhimanyu. Draupadi shall behold her five sons, her
sires, and her brothers also. Even before ye had asked me, this was the
thought in my mind. I entertained this purpose when I was urged to that
effect by the king, by thee, O Gandhari, and by Kunti. Thou shouldst not
grieve for those foremost of men. They met with death in consequence of
their devotion to the established practices of Kshatriyas. O faultless
one, the work of the gods could not but be accomplished. It was for
accomplishing that object that those heroes came down on Earth. They were
all portions of the deities. Gandharvas and Apsaras, and Pisachas and
Guhyakas and Rakshasas, many persons of great sanctity, many individuals
crowned with success (of penances), celestial Rishis, deities and Danavas
and heavenly Rishis of spotless character, met with death on the
battle-field of Kurukshetra. [49] It is heard that he that was the
intelligent king of the Gandharvas, and named Dhritarashtra, took birth
in the world of men as thy lord Dhritarashtra. Know that Pandu of
unfading glory and distinguished above all others, sprung from the
Maruts. Kshattri and Yudhishthira are both portions of the deity of
Righteousness. Know that Duryodhana was Kali, and Sakuni was Dwapara. O
thou of good features, know that Dussasana and others were all Rakshasas.
Bhimasena of great might, that chastiser of foes, is from the Maruts.
Know that this Dhananjaya, the son of Pritha, is the ancient Rishi Nara.
Hrishikesa is Narayana, and the twins are the Aswins. The foremost of
heat-giving ones, viz., Surya, having divided his body in twain,
continued with one portion to give heat to the worlds and with another to
live (on Earth.) as Karna. He that took his birth as the son of Arjuna,
that gladdener of all, that heir to the possessions of the Pandavas, who
was slain by six great car-warriors (fighting together), was Soma. He was
born of Subhadra. Through Yoga-puissance he had divided himself in twain.
Dhrishtadyumna who sprung with Draupadi from the sacrificial fire, was an
auspicious portion of the deity of fire. Sikhandin was a Rakshasa. Know
that Drona was a portion of Vrihaspati, and that Drona's son is born of a
portion of Rudra. Know that Ganga's son Bhishma was one of the Vasus that
became born as a human being. Thus, O thou of great wisdom, the deities
had taken birth as human beings, and after having accomplished their
purposes have gone back to Heaven. That sorrow which is in the hearts of
you all, relating to the return of these to the other world, I shall
today dispel. Do you all go towards the Bhagirathi.--You will then behold
all those that have been slain on the field of battle.'

"Vaisampayana continued, 'All the persons there present, having heard the
words of Vyasa, raised a loud leonine shout and then proceeded towards
the Bhagirathi. Dhritarashtra with all his ministers and the Pandavas, as
also with all those foremost of Rishis and Gandharvas that had come
there, set out as directed. Arrived at the banks of Ganga, that sea of
men took up their abode as pleased them. The king possessed of great
intelligence, with the Pandavas, took up his abode in a desirable spot,
along with the ladies and the aged ones of his household. They passed
that day as if it were a whole year, waiting for the advent of the night
when they would behold the deceased princes. The Sun then reached the
sacred mountain in the west and all those persons, having bathed in the
sacred stream, finished their evening rites."'



SECTION XXXII

"Vaisampayana said, 'When night came, all those persons, having finished
their evening rites, approached Vyasa. Dhritarashtra of righteous soul,
with purified body and with mind solely directed towards it, sat there
with the Pandavas and the Rishis in his company. The ladies of the royal
household sat with Gandhari in a secluded spot. All the citizens and the
inhabitants of the provinces ranged themselves according to their years.
Then the great ascetic, Vyasa, of mighty energy, bathing in the sacred
waters of the Bhagirathi, summoned all the deceased warriors, viz., those
that had fought on the side of the Pandavas, those that had fought for
the Kauravas, including highly blessed kings belonging to diverse realms.
At this, O Janamejaya, a deafening uproar was heard to arise from within
the waters, resembling that which had formerly been heard of the forces
of the Kurus and the Pandavas. Then those kings, headed by Bhishma and
Drona, with all their troops, arose by thousands from the waters of the
Bhagirathi. There were Virata and Drupada, with their sons and forces.
There were the sons of Draupadi and the son of Subhadra, and the Rakshasa
Ghatotkacha. There were Karna and Duryodhana, and the mighty car-warrior
Sakuni, and the other children, endued with great strength, of
Dhritarashtra, headed by Dussasana. There were the son of Jarasandha, and
Bhagadatta, and Jalasandha of great energy, and Bhurisravas, and Sala,
and Salya, and Vrishasena with his younger brother. There were prince
Lakshmana (the son of Duryodhana), and the son of Dhrishtadyumna, and all
the children of Sikhandin, and Dhrishtaketu, with his younger brother.
There were Achala and Vrishaka, and the Rakshasa Alayudha, and Valhika,
and Somadatta, and king Chekitana. These and many others, who for their
number cannot be conveniently named, appeared on that occasion. All of
them rose from the waters of the Bhagirathi, with resplendent bodies.
Those kings appeared, each clad in that dress and equipt with that
standard and that vehicle which he had while fighting on the field. All
of them were now robed in celestial vestments and all had brilliant
ear-rings. They were free from all animosity and pride, and divested of
wrath and jealousy. Gandharvas sang their praises, and bards waited on
them, chanting their deeds. Robed in celestial vestments and wearing
celestial garlands, each of them was waited upon by bands of Apsaras. At
that time, through the puissance of his penances, the great ascetic, the
son of Satyavati, gratified with Dhritarashtra, gave him celestial
vision. Endued with celestial knowledge and strength, Gandhari of great
fame saw all her children as also all that had been slain in battle. All
persons assembled there beheld with steadfast gaze and hearts filled with
wonder that amazing and inconceivable phenomenon which made the hair on
their bodies stand on its end. It looked like a high carnival of
gladdened men and women. That wondrous scene looked like a picture
painted on the canvas. Dhritarashtra, beholding all those heroes, with
his celestial vision obtained through the grace of that sage, became full
of joy, O chief of Bharata's race."'



SECTION XXXIII

"Vaisampayana said. 'Then those foremost of men divested of wrath and
jealousy, and cleansed of every sin, met with one another, agreeably to
those high and auspicious ordinances that have been laid down by
regenerate Rishis. All of them were happy of hearts and looked like gods
moving in Heaven. Son met with sire or mother, wives with husbands,
brother with brother, and friend with friend, O king. The Pandavas, full
of joy, met with the mighty bowman Karna as also with the son of
Subhadra, and the children of Draupadi. With happy hearts the sons of
Pandu approached Karna, O monarch, and became reconciled with him. All
those warriors, O chief of Bharata's race, meeting with one another
through the grace of the great ascetic, became reconciled with one
another. Casting off all unfriendliness, they became established on amity
and peace. It was even thus that all those foremost of men, viz., the
Kauravas and other kings became united with the Kurus rid other kinsmen
of theirs as also with their children. The whole of that night they
passed in great happiness. Indeed, the Kshatriya warriors, in consequence
of the happiness they felt, regarded that place as Heaven itself. There
was no grief, no fear, no suspicion, no discontent, no reproach in that
region, as those warriors, O monarch, met with one another on that night.
Meeting with their sires and brothers and husbands and sons, the ladies
cast off all grief and felt great raptures of delight. Having sported
with one another thus for one night, those heroes and those ladies,
embracing one another and taking one another's leave returned to the
places they had come from. Indeed, that foremost of ascetics dismissed
that concourse of warriors. Within the twinkling of an eye that large
crowd disappeared in the very sight of all those (living) persons. Those
high-souled persons, plunging into the sacred river Bhagirathi proceeded,
with their cars and standards, to their respective abodes. Some went to
the regions of the gods, some to the region of Brahman, some to the
region of Varuna, and some to the region of Kuvera. Some among those
kings proceeded to the region of Surya. Amongst the Rakshasas and
Pisachas some proceeded to the country of Uttara-Kurus. Others, moving in
delightful attitudes, went in the company of the deities. Even thus did
all those high-souled persons disappear with their vehicles and animals
and with all their followers. After all of them had gone away, the great
sage, who was standing in the waters of the sacred stream viz., Vyasa of
great righteousness and energy, that benefactor of the Kurus, then
addressed those Kshatriya ladies who had become widows, and said these
words, 'Let those amongst these foremost of women that are desirous of
attaining to the regions acquired by their husbands cast away all sloth
and quickly plunge into the sacred Bhagirathi.--Hearing these words of
his, those foremost ladies, placing faith in them, took the permission of
their father-in-law, and then plunged into the waters of the Bhagirathi.
Freed from human bodies, those chaste ladies then proceeded, O king, with
their husbands to the regions acquired by the latter. Even thus, those
ladies of virtuous conduct, devoted to their husbands entering, the
waters of the Bhagirathi, became freed from their mortal tenements and
attained to the companionship of their husbands in the regions acquired
by them. Endued with celestial forms, and adorned with celestial
ornaments, and wearing celestial vestments and garlands, they proceeded
to those regions where their husbands had found their abodes. Possessed
of excellent behaviour and many virtues, their anxieties all dispelled,
they were seen to ride on excellent cars, and endued with every
accomplishment they found those regions of happiness which were theirs by
right. Devoted to the duties of piety, Vyasa, at that time, becoming a
giver of boons, granted unto all the men there assembled the fruition of
the wishes they respectively cherished. People of diverse realms, hearing
of this meeting between the hallowed dead and living human beings, became
highly delighted. That man who duly listens to this narrative meets with
everything that is dear to him. Indeed, he obtains all agreeable objects
both here and hereafter. That man of learning and science, that foremost
of righteous persons, who recites this narrative for the hearing of
others acquires great fame here and an auspicious end hereafter, as also
a union with kinsmen and all desirable objects. Such a man has not to
undergo painful labour for his sustenance, and meets with all sorts of
auspicious objects in life. Even these are the rewards reaped by a person
who, endued with devotion to Vedic studies and with penances, recites
this narrative in the hearing of others. Those persons who possessed of
good conduct, devoted to self-restraint, cleansed of all sins by the
gifts they make, endued with sincerity, having tranquil souls, freed from
falsehood and the desire of injuring others, adorned with faith, belief
in the scriptures, and intelligence, listen to this wonderful parvan,
surely attain to the highest goal hereafter."



SECTION XXXIV

"Sauti said, 'Hearing this story of the re-appearance and departure of
his forefathers, king Janamejaya of great intelligence became highly
pleased. Filled with joy, he once more questioned Vaisampayana on the
subject of the reappearance of dead men, saying,--"How is it possible for
persons whose bodies have been destroyed to re-appear in those very
forms?" Thus asked, that foremost of regenerate persons, viz., the
disciple of Vyasa, that first of speakers, possessed of great energy,
thus answered Janamejaya.

"Vaisampayana said, 'This is certain, viz., that acts are never destroyed
(without their consequences being enjoyed or endured). Bodies, O king,
are born of acts; so also are features. The great primal elements are
eternal (indestructible) in consequence of the union with them of the
Lord of all beings. They exist with what is eternal. Accordingly, they
have no destruction when the non-eternal are destroyed. Acts done without
exertion are true and foremost, and bear real fruit. The soul, united
however with such acts as require exertion for their accomplishment,
enjoys pleasure and pain. [50] Though united so (that is, with pleasure
and pain), yet it is a certain inference that the soul is never modified
by them, like the reflection of creatures in a mirror. It is never
destroyed. [51] As long as one's acts are not exhausted (by enjoyment or
endurance of their fruits good and bad), so long does one regard the body
to be oneself. The man, however, whose acts have been exhausted, without
regarding the body to be self, takes the self to be something
otherwise. [52] Diverse existent objects (such as the primal elements and
the senses, etc.) attaining to a body, become united as one. To men of
knowledge who understand the difference (between the body and self),
those very objects become eternal. [53] In the Horse-sacrifice, this Sruti
is heard in the matter of the slaying of the horse. Those which are the
certain possessions of embodied creatures, viz., their life-breaths (and
the senses, etc.), exist eternally even when they are borne to the other
world. I shall tell thee what is beneficial, if it be agreeable to thee,
O king. Thou hast, while employed in thy sacrifices, heard of the paths
of the deities. When preparations were made for any sacrifice of thine,
the deities became beneficially inclined to thee. When indeed, the
deities were thus disposed and came to thy sacrifices, they were lords in
the matter of the passage (from this to the next world) of the animals
slain. [54] For this reason, the eternal ones (viz., Jivas), by adoring
the deities in sacrifices, succeed in attaining to excellent goals. When
the five primal elements are eternal, when the soul also is eternal, he
called Purusha (viz., the soul invested with case) is equally so. When
such is the case, he who beholds a creature as disposed to take diverse
forms, is regarded as having an erroneous understanding. He who indulges
in too much grief at separation is, I think, a foolish person. He who
sees evil in separation should abandon union. By standing aloof, no
unions are formed, and sorrow is cast off, for sorrow in the world is
born of separation. [55] Only he who understands the distinction between
body and self, and not another, becomes freed from the erroneous
conviction. He that knows the other (viz., self) attains to the highest
understanding and becomes freed from error. [56] As regards creatures.
they appear from an invisible state, and once more disappear into
invisibleness. I do not know him. He also does not know me. As regards
myself, renunciation is not yet mine. [57] He that is not possessed of
puissance enjoys or endures the fruits of all his acts in those too dies
in which he does them. If the act be a mental one, its consequences are
enjoyed or endured mentally; if it be done with the body, its
consequences are to be enjoyed or endured in the body.'" [58]



SECTION XXXV

"Vaisampayana said, 'King Dhritarashtra had never beheld his own sons.
Obtaining eye-sight through the grace of the Rishi, he beheld, for the
first time, O perpetuator of Kuru's race, those children of his that were
very like his own self. That foremost of men, viz., the Kuru monarch, had
learnt all the duties of kings, as also the Vedas and the Upanishadas,
and had acquired certitude of understanding (from the same source).
Vidura of great wisdom attained to high success through the power of his
penances. Dhritarashtra also attained to great success in consequence of
having met the ascetic Vyasa.'

"Janamejaya said, 'If Vyasa, disposed to grant me a boon, kindly show me
my sire in that form which he had, clad as he used to be clad, and as old
as he was when he departed from this world, I may then believe all that
thou hast told me. Such a sight will be most agreeable to me. Indeed, I
shall regard myself crowned with success. I shall have gained a certainty
of conclusion. O, let my wish be crowned with fruition through the grace
of that foremost of Rishis.'

"Sauti said,--'After king Janamejaya had said these words, Vyasa of great
energy and intelligence showed his grace and brought Parikshit (from the
other world). King Janamejaya beheld his royal father, possessed of great
beauty, brought down from Heaven, in the same form that he had and of the
same age as he was (at the time of leaving this world). The high-souled
Samika also, and his son Sringin, were similarly brought there. All the
counsellors and ministers of the king beheld them. King Janamejaya.
performing the final bath in his sacrifice, became highly glad. He poured
the sacred water on his father, even as he caused it to be poured on
himself. Having undergone the final bath, the king addressed the
regenerate Astika who had sprung from the race of the Yayavaras and who
was the son of Jaratkaru, and said these words,--'O Astika, this
sacrifice of mine is fraught with many wonderful incidents, since this my
sire has been seen by me--he who has dispelled all my sorrows.'

"Astika said, 'The performer of that sacrifice in which the ancient
Rishi, the Island-born Vyasa, that vast receptacle of penances, is
present, is sure, O foremost one of Kuru's race, to conquer both the
worlds. O son of the Pandavas, thou hast heard a wonderful history. The
snakes have been consumed into ashes and have followed the footsteps of
thy sire. Through thy truthfulness, O monarch, Takshaka has with
difficulty escaped a painful fate. The Rishis have all been worshipped.
Thou hast seen also the end that has been attained by thy high-souled
sire. Having heard this sin-cleansing history thou hast achieved abundant
merit. The knots of thy heart have been untied through sight of this
foremost of person. They that are the supporters of the wings of
Righteousness, they that are of good conduct and excellent disposition,
they at sight of whom sins become attenuated,--we should all bow to them.'

"Sauti continued, 'Having heard this from that foremost of regenerate
ones, King Janamejaya worshipped that Rishi, repeatedly honouring him in
every way. Conversant with all duties he then asked the Rishi
Vaisampayana of unfading glory about the sequel, O best of ascetics, of
king Dhritarashtra's residence in the woods.'"



SECTION XXXVI

"Janamejaya said, 'Having seen his sons and grandsons with all their
friends and followers, what, indeed, did that ruler of men, viz.,
Dhritarashtra, and king Yudhishthira also, do?'

"Vaisampayana said, 'Beholding that exceedingly wonderful sight, viz.,
the re-appearance of his children, the royal sage, Dhritarashtra, became
divested of his grief and returned (from the banks of the Bhagirathi) to
his retreat. The common people and all the great Rishis, dismissed by
Dhritarashtra, returned to the places they respectively wished. The
high-souled Pandavas, accompanied by their wives, and with a small
retinue, went to the retreat of the high-souled monarch. Then Satyavati's
son, who was honoured by regenerate Rishis and all other persons, arrived
at the retreat, addressed Dhritarashtra, saying,--'O mighty-armed
Dhritarashtra. O son of Kuru's race, listen to what I say. Thou hast
heard diverse discourses from Rishis of great knowledge and sacred deeds,
of wealth of penances and excellence of blood, of conversance with the
Vedas and their branches, of piety and years, and of great eloquence. Do
not set thy mind again on sorrow. He that is possessed of wisdom is never
agitated at ill luck. Thou hast also heard the mysteries of the deities
from Narada of celestial form. Thy children have all attained, through
observance of Kshatriya practices, to that auspicious goal which is
sanctified by weapons. Thou hast seen how they move about at will in
great happiness. This Yudhishthira of great intelligence is awaiting thy
permission, with all his brothers and wives and kinsmen. Do thou dismiss
him. Let him go back to his kingdom and rule it. They have passed more
than a month in thus residing in the woods. The station of sovereignty
should always be well guarded. O king, O thou of Kuru's race,  [thy]
kingdom has many foes.' Thus addressed by Vyasa of incomparable energy,
the Kuru king, well-versed in words, summoned Yudhishthira and said unto
him,--'O Ajatasatru, blessings on thee! Do thou listen to me, with all
thy brothers. Through thy grace, O king, grief no longer stands in my
way. I am living as happily, O son, with thee here as if I were in the
city called after the elephant. With thee as my protector, O learned one,
I am enjoying all agreeable objects. I have obtained from thee all those
services which a son renders to his sire. I am highly gratified with
thee. I have not the least dissatisfaction with thee, O mighty-armed one.
Go now, O son, without tarrying here any longer. Meeting with thee, my
penances are being slackened. This my body, endued with penances, I have
been able to sustain only in consequence of my meeting with thee. [59]
These two mothers of thine, subsisting now upon fallen leaves of trees,
and observing vows similar to mine, will not live long. Duryodhana and
others, who have become denizens of the other world, have been seen by
us, through the puissance of Vyasa's penances and through (the merit of)
this my meeting with thee. O sinless one, the purpose of my life has been
attained. I now wish to set myself to the practice of the austerest of
penances. It behoveth thee to grant me permission. On thee now the
obsequial cake, the fame and achievements, and the race of our ancestors,
rest. O mighty-armed one, do thou then depart either tomorrow or this
very day. Do not tarry, O son. O chief of Bharata's race, thou hast
repeatedly heard what the duties are of kings. I do not see what more I
can say unto thee. I have no longer any need with thee, O thou of great
puissance.'

"Vaisampayana continued, 'Unto the (old) monarch who said so, king
Yudhishthira replied,--'O thou that art conversant with every rule of
righteousness, it behoveth thee, not to cast me off in this way. I am
guilty of no fault. Let all my brothers and followers depart as they
like. With steadfast vows I shall wait upon thee and upon these two
mothers of mine.' Unto him Gandhari then said,--'O son, let it not be so.
Listen, the race of Kuru is now dependant on thee. The obsequial cake
also of my father-in-law depends on thee. Depart then, O son. We have
been sufficiently honoured and served by thee. Thou shouldst do what the
king says. Indeed, O son, thou shouldst obey the behests of thy sire.'

"Vaisampayana continued,--'Thus addressed by Gandhari, King Yudhishthira,
rubbing his eyes which were bathed in tears of affection, said these
words of lament. 'The king casts me off, as also Gandhari of great fame.
My heart, however, is bound to thee. How shall I, filled as I am with
grief, leave thee? I do not, however, at the same time, venture to
obstruct thy penances, O righteous lady. There is nothing higher than
penances. It is by penances that one attains to the Supreme. O queen, my
heart no longer turns as of old towards kingdom. My mind is wholly set
upon penances now. The whole Earth is empty now. O auspicious lady, she
does not please me any longer. Our kinsmen have been reduced in number.
Our strength is no longer what it was before. The Panchalas have been
wholly exterminated. They exist in name only. O auspicious lady, I do not
behold any one that may assist as their re-establishment and growth. All
of them have been consumed to ashes by Drona on the field of battle.
Those that remained were slain by Drona's son at night. The Chedis and
the Matsyas, who were our friends, no longer exist. Only the tribes of
the Vrishnis are all that remain, Vasudeva having upheld them. Beholding
only the Vrishnis I wish to live. My desire of life, however, is due to
my wish of acquiring merit and not wealth or enjoyment. Do thou cast
auspicious looks upon us all. To obtain thy sight will be difficult for
us. The king will commence to practise the most austere and unbearable of
penances.' Hearing these words, that lord of battle, the mighty-armed
Sahadeva, with eyes bathed in tears, addressed Yudhishthira, saying,--'O
chief of Bharata's race, I dare not leave my mother. Do thou return to
the capital soon. I shall practise penances, O puissant one. Even here I
shall emaciate my body by penances, engaged in serving the feet of the
king and of these my mothers.' Unto that mighty-armed hero, Kunti, after
an embrace, said--'Depart, O son. Do not say so. Do my bidding. Do all of
you go hence. Let peace be yours. Ye sons, let happiness be yours. By
your stay here, our penances will be obstructed. Bound by the ties of my
affection for thee, I shall fall off from my high penances. Therefore, O
son, leave us. Short is the period that we have of life, O thou of great
puissance.' By these and diverse other speeches of Kunti, the minds of
Sahadeva and king Yudhishthira were composed. Those foremost ones of
Kuru's race, having received the permission of their mother as also of
the (old) monarch, saluted the latter and began to take his leave.'

"Yudhishthira said, 'Gladdened by auspicious blessings, we shall return
to the capital. Indeed, O king, having received thy permission, we shall
leave this retreat, freed from every sin.' Thus addressed by the
high-souled king Yudhishthira the just, that royal sage, viz.,
Dhritarashtra, blessed Yudhishthira and gave him permission. The king
comforted Bhima, that foremost of all persons endued with great strength.
Endued with great energy and great intelligence, Bhima showed his
submissiveness to the king. Embracing Arjuna and clasping those foremost
of men, viz., the twins also, and blessing them repeatedly, the Kuru king
gave them permission to depart. They worshipped the feet of Gandhari and
received her blessings also. Their mother Kunti then smelt their heads,
and dismissed them. They then circumambulated the king like calves, when
prevented from sucking their dams. Indeed, they repeatedly walked round
him, looking steadfastly at him. [60] Then all the ladies of the Kaurava
household, headed by Draupadi, worshipped their father-in-law according
to the rites laid down in the scriptures, and took his leave. Gandhari
and Kunti embraced each of them, and blessing them bade them go. Their
mothers-in-law instructed them as to how they should conduct themselves.
Obtaining leave, they then departed, with their husbands. Then loud
sounds were heard, uttered by the charioteers that said,--'Yoke,
yoke,'--as also of camels that grunted aloud and of steeds that neighed
briskly. King Yudhishthira, with his wives and troops and all his
kinsmen, set out for Hastinapura."'



SECTION XXXVII

(Naradagamana Parva)

"Vaisampayana said, 'After two years had elapsed from the date of the
return of the Pandavas (from the retreat of their sire), the celestial
Rishi, Narada, O king, came to Yudhishthira. The mighty-armed Kuru king,
that foremost of speakers, viz., Yudhishthira, having duly worshipped
him, caused him to take a seat. After the Rishi had rested awhile, the
king asked him, saying,--'It is after a long time that I behold thy holy
self arrived at my court. Art thou in peace and happiness, O learned
Brahmana? What are those countries which thou hast passed through? What
shall I do to thee? Do thou tell me. Thou art the foremost of regenerate
ones, and thou art our highest refuge.'

"Narada said, 'I have not seen thee for a long while. Hence it is that I
have come to thee from my ascetic retreat. I have seen many sacred
waters, and the sacred stream Ganga also, O king.'

"Yudhishthira said, 'People dwelling on the banks of Ganga report that
the high-souled Dhritarashtra is practising the austerest of penances.
Hast thou seen him there? Is that perpetuator of Kuru's race in peace?
Are Gandhari and Pritha, and the Suta's son Sanjaya also, in peace? How,
indeed, is it faring with that royal sire of mine? I desire to hear this,
O holy one, if thou hast seen the king (and knowest of his condition).'

"Narada said, 'Listen, O king, with calmness to me as I tell thee what I
have heard and seen in that ascetic retreat. After thy return from
Kurukshetra, O delighter of the Kurus, thy sire, O king, proceeded
towards Gangadwara. That intelligent monarch took with him his (sacred)
fire, Gandhari and his daughter-in-law Kunti, as also Sanjaya of the Suta
caste, and all the Yajakas. Possessed of wealth of penances, thy sire set
himself to the practice of severe austerities. He held pebbles of stone
in his mouth and had air alone for his subsistence, and abstained
altogether from speech. Engaged in severe penances, he was worshipped by
all the ascetics in the woods. In six months the king was reduced only to
a skeleton. Gandhari subsisted on water alone, while Kunti took a little
every sixth day. The sacred fire, O monarch, (belonging to the Kuru king)
was duly worshipped by the sacrificing assistants that were with him,
with libations of clarified butter poured on it. They did this whether
the king saw the rite or not. The king had no fixed habitation. He became
a wanderer through those woods. The two queens, as also Sanjaya, followed
him. Sanjaya acted as the guide on even and uneven land. The faultless
Pritha, O king, became the eye of Gandhari. One day, that best of kings
proceeded to a spot on the margin of Ganga. He then bathed in the sacred
stream and finishing his ablutions turned his face towards his retreat.
The wind rose high. A fierce forest-conflagration set in. It began to
burn that forest all around. When the herds of animals were being burnt
all around, as also the snakes that inhabited that region, herds of wild
boars began to take themselves to the nearest marshes and waters. When
that forest was thus afflicted on all sides and such distress came upon
all the living creatures residing there, the king, who had taken no food,
was incapable of moving or exerting himself at all. Thy two mothers also,
exceedingly emaciated, were unable to move. The king, seeing the
conflagration approach him from all sides, addressed the Suta Sanjaya,
that foremost of skilful charioteers, saying,--'Go, O Sanjaya, to such a
place where the fire may not burn thee. As regards ourselves, we shall
suffer our bodies to be destroyed by this fire and attain to the highest
goal.' Unto him, Sanjaya, that foremost of speakers, said,--'O king, this
death, brought on by a fire that is not sacred, will prove calamitous to
thee. I do not, however, see any means by which thou canst escape from
this conflagration. That which should next be done should be indicated by
thee.' Thus addressed by Sanjaya the king once more said,--'This death
cannot be calamitous to us, for we have left our home of our own accord.
Water, fire, wind, and abstention from food, [61] (as means of death), are
laudable for ascetics. Do thou, therefore, leave us, O Sanjaya, without
any delay. Having said these words to Sanjaya, the king concentrated his
mind. Facing the east, he sat down, with Gandhari and Kunti. Beholding
him in that attitude, Sanjaya walked round him. Endued with intelligence,
Sanjaya said,--'Do thou concentrate thy soul, O puissant one.' The son of
a Rishi, and himself possessed of great wisdom, the king acted as he was
told. Restraining all the senses, he remained like a post of wood. The
highly blessed Gandhari, and thy mother Pritha too, remained in the same
attitude. Then thy royal sire was overtaken by the forest-conflagration.
Sanjaya, his minister, succeeded in escaping from that conflagration. I
saw him on the banks of Ganga in the midst of ascetics. Endued with great
energy and great intelligence, he bade them farewell and then started for
the mountains of Himavat. Even thus the high-souled Kuru king met with
his death, and it was even thus that Gandhari and Kunti, thy two mothers,
also met with death, O monarch. In course of my wanderings at will, I saw
the bodies of that king and those two queens, O Bharata. Many ascetics
came to that retreat, having heard of the end of king Dhritarashtra. They
did not at all grieve for that end of theirs. There, O best of men, I
heard all the details of how the king and the two queens, O son of Pandu,
had been burnt. O king of kings, thou shouldst not grieve for him. The
monarch, of his own will, as also Gandhari and thy mother, obtained that
contact with fire.'

"Vaisampayana continued,--'Hearing of the exit of Dhritarashtra from this
world, the high-souled Pandavas all gave way to great grief. Loud sounds
or wailing were heard within the inner apartments of the palace. The
citizens also, hearing of the end of the old king, uttered loud
lamentations. 'O fie! cried king Yudhishthira in great agony, raising his
arms aloft. Thinking of his mother, he wept like a child. All his
brothers too, headed by Bhimasena, did the same. Hearing that Pritha had
met with such a fate, the ladies of the royal household tittered loud
lamentations of grief. All the people grieved upon hearing that the old
king, who had become childless, had been burnt to death and that the
helpless Gandhari too had shared his fate. When those sounds of wailing
ceased for a while, king Yudhishthira the just, stopping his tears by
summoning all his patience, said these words."'



SECTION XXXVIII

"Yudhishthira said, 'When such a fate overtook that high-souled monarch
who was engaged in austere penances, notwithstanding the fact of his
having such kinsmen as ourselves all alive, it seems to me, O regenerate
one, that the end of human beings is difficult to guess. Alas, who would
have thought that the son of Vichitraviryya would thus be burnt to death.
He had a hundred sons each endued with mighty arms and possessed of great
prosperity. The king himself had the strength of ten thousand elephants.
Alas, even he has been burnt to death in a forest-conflagration! Alas, he
who had formerly been fanned with palm leaves by the fair hands of
beautiful women was fanned by vultures with their wings after he had been
burnt to death in a forest-conflagration! He who was formerly roused from
sleep every morning by bands of Sutas and Magadhas had to sleep on the
bare ground through the acts of my sinful self. I do not grieve for the
famous Gandhari who had been deprived of all her children. Observing the
same vows as her husband, she has attained to those very regions which
have become his. I grieve, however, for Pritha who, abandoning the
blazing prosperity of her sons, became desirous of residing in the woods.
Fie on this sovereignty of ours, fie on our prowess, fie on the practices
of Kshatriyas! Though alive, we are really dead! O foremost of superior
Brahmanas, the course of Time is very subtle and difficult to understand,
inasmuch as Kunti, abandoning sovereignty, became desirous of taking up
her abode in the forest. How is it that she who was the mother of
Yudhishthira, of Bhima, of Vijaya, was burnt to deathlike a helpless
creature. Thinking of this I become stupefied. In vain was the deity of
fire gratified at Khandava by Arjuna. Ingrate that he is, forgetting that
service he has burnt to death the mother of his benefactor! Alas, how
could that deity burn the mother of Arjuna. Putting on the guise of a
Brahmana, he had formerly come to Arjuna for soliciting a favour. Fie on
the deity of fire! Fie on the celebrated success of Partha's shafts! This
is another incident, O holy one, that appears to me to be productive of
greater misery, for that lord of Earth met with death by union with a
fire that was not sacred. How could such a death overtake that royal sage
of Kuru's race who, after having ruled the whole Earth, was engaged in
the practice of penances. In that great forest there were fires that had
been sanctified with mantras. Alas, my father has made his exit from this
world, coming in contact with an unsanctified fire! I suppose that
Pritha, emaciated and reduced to a form in which all her nerves became
visible, must have trembled in fear and cried aloud, saying,--O son
Yudhishthira, and awaited the terrible approach of the conflagration. She
must have also said,--O Bhima, rescue me from this danger--when she, my
mother, was surrounded on all sides by that terrible conflagration. Among
all her sons, Sahadeva, was her darling. Alas, that heroic son of
Madravati did not rescue her.' Hearing these lamentations of the king,
those persons that were present there began to weep, embracing each
other. In fact, the five sons of Pandu were so stricken with grief that
they resembled living creatures at the time of the dissolution of the
universe. The sound of lamentations uttered by those weeping heroes,
filling the spacious chambers of the palace, escaped therefrom and
penetrated the very welkin."'



SECTION XXXIX

"Narada said, 'The king has not been burnt to death by an unsanctified
fire. I have heard this there. I tell thee, O Bharata, such has not been
the fate of Vichitraviryya. It has been heard by us that when the old
king endued with great intelligence and subsisting on air alone entered
the woods (after his return from Gangadwara), he caused his sacrificial
fires to be duly ignited. Having performed his sacred rites therewith, he
abandoned them all. Then the Yajaka Brahmanas he had with him cast off
those fires in a solitary part of the woods and went away as they liked
on other errands, O foremost one of Bharata's race. The fire thus cast
off grew in the woods. It then produced a general conflagration in the
forest. Even this is what I have heard from the ascetics dwelling on the
banks of Ganga. United with that (sacred) fire of his own, O chief of the
Bharatas, the king, as I have already said unto thee, met with death on
the banks of Ganga. O sinless one, this is what the ascetics have told
me,--those, viz., whom I saw on the banks of the sacred Bhagirathi, O
Yudhishthira. Thus O lord of Earth, king Dhritarashtra, coming into
contact with his own sacred fire, departed from this world and attained
to that high goal that has been his. Through service rendered by her to
her seniors, thy mother, O lord of men, has attained to very great
success. There is not the slightest doubt of this. It behoveth thee, O
king of kings, to now discharge the rites of water to their honour, with
all thy brothers. Let, therefore, the necessary steps be taken towards
that end.'

"Vaisampayana continued,--'Then that lord of Earth, that foremost of men,
that upholder of the burthens of the Pandavas, went out, accompanied by
all his brothers as well as the ladies of his household. The inhabitants
of the city as also those of the provinces, impelled by their loyalty,
also went out. They all proceeded towards the banks of Ganga, every one
clad in only single peace of raiment. Then all those foremost of men,
having plunged into the stream, placed Yuyutsu at their head, and began
to offer oblations of water unto the high-souled king. And they also gave
similar oblations unto Gandhari and Pritha, naming each separately and
mentioning their families. Having finished those rites that cleanse the
living, they came back but without entering their capital took up their
residence outside of it. They also despatched a number of trusted people
well conversant with the ordinances relating to the cremation of the
dead, to Gangadwara where the old king had been burnt to death. The king,
having rewarded those men beforehand, commanded them to accomplish those
rites of cremation which the bodies of Dhritarashtra and Gandhari and
Kunti still awaited. [62] On twelfth day, the king, properly purified,
duly performed the Sraddhas of his deceased relations, which were
characterised by gifts in abundance. Referring to Dhritarashtra,
Yudhishthira made many gifts of gold and silver, of kine and costly beds.
Uttering the names of Gandhari and Pritha, the king, endued with great
energy, made many excellent gifts. Every man received what thing he
wished and as much of it as he wished. Beds and food, and cars and
conveyances, and jewels and gems, and other wealth were given away in
profusion. Indeed, the king referring to his two mothers, gave away cars
and conveyances, robes and coverlets, various kinds of food, and female
slaves adorned with diverse ornaments. Having thus made many kinds of
gifts in profusion, that lord of Earth then entered his capital called
after the elephant. Those men who had gone to the banks of Ganga at the
command of the king, having disposed of (by cremation) the remains of the
king and two queens, returned to the city. Having duly honoured those
remains with garlands and scents of diverse kinds and disposed of them,
they informed Yudhishthira of the accomplishment of their task. The great
Rishi Narada, having comforted king Yudhishthira of righteous soul, went
away to where he liked. Even thus did king Dhritarashtra make his exit
from this world after having passed three years in the forest and ten and
five years in the city. Having lost all his children in battle, he had
many gifts in honour of his kinsmen, relatives, and friends, his brethren
and own people. King Yudhishthira after the death of his uncle, became
very cheerless. Deprived of his kinsmen and relatives, he somehow bore
the burthen of sovereignty.

One should listen with rapt attention to this Asramavasika Parvan, and
having heard it recited, one should feed Brahmanas with Habishya,
honouring them with scents and garlands."'

The end of Asramavasika Parvan.

FOOTNOTES

1. The derivation of Aralikas is explained by Nilakantha thus; Potherbs
cut off with a kind of weapon called Ara are called Aralu. They who were
expert in cooking those potherbs were called Aralikas. Ragakhandava was
manufactured from piper longum, dry ginger, sugar, and the juice of
Phaseolus Mango.

2. It will be remembered, Earth, unable to bear her load of population,
prayed to the Grandsire for lightening that load. The Grandsire urged
Vishnu to do the needful. Hence Vishnu incarnated himself as Krishna and
brought about a lightening of Earth's load.

3. Mahadana implies such gifts as elephants, boats, cars, horses, etc.
Everybody does not accept these gifts, for their acceptance causes a
Brahmana to fall away from his status.

4. Some of the Bengal texts read avimukham hatah for abhimukam hatah. The
sense is the same.

5. The king gets a sixth share of the penances performed by the Rishis
living under his protection. The demerit, again, of all evil deeds done
within his realm is shared by the king, for such deeds become possible
through absence of supervision by the king.

6. Formerly kings and noblemen wore jewels and medicinal herbs on their
arms. The last were enclosed in drum-like capsules of gold, hermetically
closed on both sides. It was believed that jewels and medicinal herbs are
a great protection against many evils.

7. The eight limbs of a kingdom are the law, the judge, the assessors,
the scribe, the astrologer, gold, fire, and water.

8. Atta is explained by Nilakantha as the space kept for the soldiers to
tread upon.

9. Grass may conceal the spies of foes. The darkness of night also may do
the same.

10. Adanaruchi is a very civil way of indicating corrupt officials and
thieves. Inflictors of severe punishments were looked upon as tyrants
deserving of being put down. Heavy fines were at one time interdicted in
England. Sahasapriya is a doer of rash deeds, such as culpable homicide
not amounting to murder, to adopt the terminology of the Indian Penal
Code.

11. i.e., content to work on receiving their food only. Their wages
should not be higher that' what is needed to feed them.

12. The word Mandala has been explained below in verse 5. The distinction
between Udasinas and Madhyasthas, as explained by Nilakantha, is that the
former are neutrals, while the latter are those who cherish equal
sentiments towards both the parties.

13. The four kinds of foes, as explained by the commentator, are (1) foes
proper, (2) allies of foes, (3) those that wish victory to both sides,
and (4) those that wish defeat to both sides. As regards Atatayins, they
are six, viz., (1) he that sets fire to one's house, (2) he that mixes
poison with one's food, (3) he that advances, weapon in hand, with
hostile intent, (4) he that robs one of one's wealth, (5) he that invades
one's fields, and (6) he that steals one's wife.

14. The sixty are thus made up. Eight consisting of agriculture and the
rest; twenty-eight consisting of forces and the rest; fourteen consisting
of atheists and the rest and eighteen consisting of counsels and the rest.

15. i.e., land that is fertile, gold that is pure, and men that are
strong.

16. The wards Kasyanchidapadi should be construed with what follows.

17. The cane yields when pressure is directed towards it. In the Santi
Parva occurs the detailed conversation between the Ocean and the Rivers.
The former enquired why, when the Rivers washed down the largest trees,
they could not wash into the Ocean a single cane. The answer was that the
cane was yielding; the trees were not so.

18. War and peace are each of two kinds, i.e., war with a strong foe and
that with a weak foe: peace with a strong foe and that with a weak foe.
The Bengal texts wrongly read dividhopayam or vividhopayam.

19. I expand this verse a little, following the commentator.

20. Strength is of three kinds, as explained in the next verse.

21. Utsaha is readiness or alacrity, of the forces to attack the foe:
prabhusakti is the complete mastery of the king over his forces, i.e.,
through discipline. By strength of counsels, in this connection, is meant
well-formed plans of attack and defence.

22. Maulam is explained as the strength of money. In modern warfare also,
money is called 'the sinews of war'. Atavivala or the force consisting of
foresters, was, perhaps, the body of Irregulars that supported a regular
army of combatants. Bhritavala implies the regular army, drawing pay from
the state at all times. In India, standing armies have existed from
remote times. Sreni-vala is, perhaps, the forces of artisans, mechanics,
and engineers, who looked after the roads and the transport, as also of
traders who supplied the army with provision.

23. A sakata array was an array after the form of a car. It is described
in Sukraniti fully, and occurs in the Drona Parva, ante. The Padma is a
circular array with angular projections. It is the same with what is now
called the starry with angular projections. It is the same what is now
called the starry array, many modern forts being constructed on this
plan. The Vajra is a wedge-like array. It penetrates into the enemy's
divisions like a wedge and goes out, routing the foe. It is otherwise
called suchivyuha.

24. i.e., meet the foe whether within his own kingdom or invade the foe's
realm and thus oblige the foe to fall back for resisting him there.

25. i.e., for obtaining fame here and felicity hereafter.

26. Those who die become at first what is called Preta. They remain so
for one year, till the Sapindikarana Sraddha is performed. They then
become united with the Pitris. The gifts made in the first Sraddha as
also in the monthly ones, have the virtue of rescuing the Preta or
bringing him an accession of merit. The gifts in annual Sraddhas also
have the same efficacy.

27. The text in verse 2, where mention is made of thousands of years as
embracing the rule of Yudhishthira, is evidently vitiated.

28. The correct reading is jane and not kshane.

29. 'It is difficult to imagine why the rider of the Sindhus, Jayadratha,
only should be regarded as a wrong-doer to the Pandavas. In the matter of
the slaying of Abhimanyu he played a very minor part, by only guarding
the entrance of the array against the Pandava warriors. It is true he had
attempted to abduct Draupadi from the forest retreat of the Pandavas, but
even in this, the wrong was not so great as that which Duryodhana and
others inflicted on the Pandavas by dragging Draupadi to the court of the
Kurus.

30. The usual way in which gifts are made at the present day on occasions
of Sraddhas and marriages or other auspicious rites very nearly resembles
what is described here. Instead of dedicating each gift with mantras and
water and making it over to the receiver, all the articles in a heap are
dedicated with the aid of mantras. The guests are then assembled, and are
called up individually. The Adhyaksha or superintendent, according to a
list prepared, names the gifts to be made to the guest called up. The
tellers actually make them over, the scribes noting them down.

31. Each gift that was indicated by Dhritarashtra was multiplied ten
times at the command of Yudhishthira.

32. As Dhritarashtra was blind, his queen Gandhari, whose devotion to her
lord was very great, had, from the days of her marriage, kept her eyes
bandaged refusing to look on the world which her lord could not see.

33. Nilakantha explains that as Dhritarashtra is Pandu's elder brother,
therefore, Kunti regards him as Pandu's father. Queen Gandhari therefore
is Kunti's mother-in-law. The eldest brother is looked upon as a father.

34. To live watching the faces of others is to live in dependence on
others.

35. It has been pointed out before that mahadana means gifts of such
things as elephants, horses, cars and other vehicles, boats, etc. The
giver wins great merit by making them, but the receiver incurs demerit by
acceptance, unless he happens to be a person of exceptional energy. To
this day, acceptors of such gifts are looked upon as fallen men.

36. The words that Kunti spoke were just. The opposition her sons offered
was unreasonable. Hence, their shame.

37. 'Brahmi night' implies a night in course of which sacred hymns are
sung.

38. Nakharaprasa-yodhina, Nilakantha explains, are those combatants who
are armed with tiger-like claws made of iron and tied to their waists.

39. Suradevata is like karivringhati or govalivardda.

40. Ulupi is implied.

41. Implying the unfair character of the fight, for one on the earth
should never be assailed by one on his car.

42. Yudhishthira was Dharma's self, Vidura also was Dharma born as a
Sudra through the curse of the Rishi Animandavya. Both, therefore, were
of the same essence. When Vidura left his human body, he entered the body
of Yudhishthira and thus the latter felt himself strengthened greatly by
the accession.

43. Nilakantha here implies the peacock and not the blue jay, for the
word keka is applied to the notes of the peacock alone. Datyuhas are
gallinules or a species of Chatakas whose cry resembles, Phatik
jal--phatik jal--phatik jal! repeated very distinctly, the second
syllable being lengthened greatly.

44. Audumvaran is an adjective of kalasan. It means 'made of copper'.
Praveni is a kutha or blanket. Sruk is a ladle having the cup like cavity
at one extremity only. Sruv is a ladle having cup-like cavities at both
extremities.

45. Whenever a Brahmana cursed another, his penances underwent a
diminution. Forgiveness was the highest virtue of the Brahmana. His power
lay in forgiveness. Hence, when Mandavya cursed Dharma, he had to spend a
portion of his hard-earned penances. Previously, the plea of minority or
non-age could not be urged in the court of Dharma. Mandavya forced Dharma
to admit that plea in the matter of punishment for offences.

46. Both Dharana and Dhyana are processes or, rather, stages of Yoga. The
former implies the fixing of the mind on one thing; the latter is the
abstraction of the mind from surrounding objects.

47. Valhika was the sire of Somadatta and the grandsire of Bhurisravas.
Valhika, therefore, was the grand-father-in-law of the lady mentioned by
Gandhari.

48. The puissance here referred to is that of Anima, Laghima, etc. i.e.,
the capacity of becoming minute and subtile, etc.

49. The sense is that those had been incarnated as human beings and
fighting with one another met with death as regards their human existence.

50. Nilakantha explains that anayasakritani karma implies the religion of
Nivritti, for the religion of Pravritti consists of acts that require
ayasa or exertion for their accomplishment. The religion of Nivritti or
abstention from acts is said hereto be true and superior, and productive
of real fruit, in the form, that is, of Emancipation. The soul, however,
in the generality of cases, united with ebhih, by which is meant
ayasa-kritam karma, that is, the acts done in pursuance of the religion
of Pravritti, becomes embodied and, therefore, enjoys happiness or
endures misery as the case may be.

51. The sense seems to be this--when a creature stands before a mirror,
its image is formed in the mirror; such reflection, however, never
affects the mirror in the least, for when the object leaves the vicinity
of the mirror, the image or reflection vanishes away. The soul is like
the mirror. Pleasure and pain are like reflections in it. They come and
go away without the soul being at all modified by them in anyway.
Pleasure and pain are destructible, but not so the soul.

52. The ordinary man thinks this conglomeration of diverse objects to be
his self. The man of wisdom who has exhausted his acts does not think so.
He is freed from the obligation of taking a body.

53. The sense probably is this. En the case of ordinary men, the
component parts of the body dissolve away, while Yogins can keep such
parts from dissolution as long as they like.

54. The sense is, the deities bear away to the next world the animals
slain in sacrifices Through the bodies of such animals are apparently
destroyed, yet their life-breaths and senses continue to exist.

55. The sense is that as wives etc., when lost, are sources of sorrow,
wise men should abstain from contracting such relations. They might then
be free from sorrow.

56. Paraparajnah is one that understands the distinction between body and
sell. Apara is, therefore, one that is not possessed of such knowledge;
hence, as Nilakantha explains, it implies one who has not attained to
Jnana nishtha. What is said in the second line is that he that adores
saguna Brahma, succeeds afterwards, through such adoration, in reaching
to nirguna Brahma.

57. The sense seems to be this: we spring from the unmanifest and
disappear once more in the unmanifest. The Bengal texts read the first
line incorrectly. It is adarsanalapatitah. The second line is
unintelligible. Naham tam vedini is taken by Nilakantha as implying 'I do
not know him,' i.e., him that is Emancipate. Asau cha no vetti mam is
explained as a due to karanabhat. But who is asau? 'I have no
renunciation,' or 'renunciation is not yet mine,' implies that
Emancipation, which directly flows from renunciation, is not mine.

58. What is stated here is that if a man does an act that is bad, its
consequences he will have to endure in a human body. The same with regard
to rewards. By doing a meritorious act in one's human form, one will
enjoy its good consequences in one's human body. So acts done mentally
affect the mind and those done with the body affect the body.

It should be noted that the whole of the above translation is offered
tentatively. A verbal rendering has been attempted. The chain of
reasoning is not at all clear. The commentator has done much to elucidate
the sense, but the original obscurities have scarcely been removed.

59. The Bengal reading manah is incorrect. It should be punah.

60. Nripam pradakshinam chakru is the construction. Nivarana has
snanapanat understood after it.

61. Vikarshanam is emaciation of the body by abstention from all food.

62. The verb anvacat from root sas can govern two objectives. Here the
two objectives are purushan and krityani

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 16

Mausala-parva



Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

Scanned and Proofed by Mantra Caitanya. Additional proofing and
formatting at sacred-texts.com, by J. B. Hare, October 2003.



1

Om! Having bowed down unto Narayana, and to Nara, the foremost of men, as
also to the goddess Sarasvati, should the word "Jaya" be uttered.

Vaishampayana said: "When the thirty-sixth year (after the battle) was
reached, the delighter of the Kurus, Yudhishthira, beheld many unusual
portents. Winds, dry and strong, and showering gravels, blew from every
side. Birds began to wheel, making circles from right to left. The great
rivers ran in opposite directions. The horizon on every side seemed to be
always covered with fog. Meteors, showering (blazing) coals, fell on the
Earth from the sky. The Suns disc, O king, seemed to be always covered
with dust. At its rise, the great luminary of day was shorn of splendour
and seemed to be crossed by headless trunks (of human beings). Fierce
circles of light were seen every day around both the Sun and the Moon.
These circles showed three hues. Their edges seemed to be black and rough
and ashy-red in colour. These and many other omens, foreshadowing fear
and danger, were seen, O king, and filled the hearts of men with anxiety.
A little while after, the Kuru king Yudhishthira heard of the wholesale
carnage of the Vrishnis in consequence of the iron bolt. The son of
Pandu, hearing that only Vasudeva and Rama had escaped with life,
summoned his brothers and took counsel with them as to what they should
do. Meeting with one another, they became greatly distressed upon hearing
that the Vrishnis had met with destruction through the Brahmanas rod of
chastisement. The death of Vasudeva, like the drying up of the ocean,
those heroes could not believe. In fact the destruction of the wielder of
Saranga was incredible to them. Informed of the incident about the iron
bolt, the Pandavas became filled with grief and sorrow. In fact, they sat
down, utterly cheerless and penetrated with blank despair."

Janamejaya said: "Indeed, O holy one, how was it that the Andhakas along
with Vrishnis, and those great car-warriors, the Bhojas, met with
destruction in the very sight of Vasudeva?"

Vaishampayana continued: "When the thirty-sixth year was reached (after
the great battle) a great calamity overtook the Vrishnis. Impelled by
Time, they all met with destruction in consequence of the iron bolt."

Janamejaya said: "Cursed by whom did those heroes, the Vrishnis, the
Andhakas, and the Bhojas, met with destruction? O foremost regenerate
persons, do thou tell me this in detail.

Vaishampayana continued: "One day, the Vrishni heroes numbering Sarana
amongst them, saw Vishvamitra and Kanwa and Narada arrived at Dwaraka.
Afflicted by the rod of chastisement wielded by the deities, those
heroes, causing Samva to be disguised like a woman, approached those
ascetics and said, This one is the wife of Vabhru of immeasurable energy
who is desirous of having a son. Ye Rishis, do you know for certain what
this one will bring forth?

"Hear now, O king, what those ascetics, attempted to be thus deceived,
said: This heir of Vasudeva, by name Samva, will bring forth a fierce
iron bolt for the destruction of the Vrishnis and the Andhakas. Ye wicked
and cruel ones, intoxicated with pride, through that iron bolt ye will
become the exterminators of your race with the exception of Rama and
Janarddana. The blessed hero armed with the plough will enter the ocean,
casting off his body, while a hunter of the name of Jara will pierce the
high-souled Krishna while lying on the ground.

"Endeavoured to be deceived by those wicked ones, those ascetics, with
eyes red in wrath, looked at each other and uttered those words. Having
said so they then proceeded to see Keshava. The slayer of Madhu, informed
of what had taken place, summoned all the Vrishnis and told them of it.
Possessed of great intelligence and fully acquainted with what the end of
his race would be, he simply said that that which was destined would
surely happen. Hrishikesa having said so, entered his mansion. The Lord
of the universe did not wish to ordain otherwise. When the next day came,
Samva actually brought forth an iron bolt through which all the
individuals in the race of the Vrishnis and the Andhakas became consumed
into ashes. Indeed, for the destruction of the Vrishnis and the Andhakas,
Samva brought forth, through that curse, a fierce iron bolt that looked
like a gigantic messenger of death. The fact was duly reported to the
king. In great distress of mind, the king (Ugrasena) caused that iron
bolt to be reduced into fine powder. Men were employed, O king, to cast
that powder into the sea. At the command of Ahuka, of Janarddana, of
Rama, and of the high-souled Vabhru, it was, again, proclaimed throughout
the city that from that day, among all the Vrishnis and the Andhakas no
one should manufacture wines and intoxicating spirits of any kind, and
that whoever would secretly manufacture wines and spirits should be
impaled alive with all his kinsmen. Through fear of the king, and knowing
that it was the command of Rama also of unimpeachable deeds, all the
citizens bound themselves by a rule and abstained from manufacturing
wines and spirits."



2

Vaishampayana said: "While the Vrishnis and the Andhakas were thus
endeavouring (to avoid the impending calamity), the embodied form of Time
(death) every day wandered about their houses. He looked like a man of
terrible and fierce aspect. Of bald head, he was black and of tawny
complexion. Sometimes he was seen by the Vrishnis as he peered into their
houses. The mighty bowmen among the Vrishnis shot hundreds and thousands
of shafts at him, but none of these succeeded in piercing him, for he was
none else than the Destroyer of all creatures. Day by day strong winds
blew, and many were the evil omens that arose, awful and foreboding the
destruction of the Vrishnis and the Andhakas. The streets swarmed with
rats and mice. Earthen pots showed cracks or broke from no apparent
cause. At night, the rats and mice ate away the hair and nails of
slumbering men. Sarikas chirped, sitting within the houses of the
Vrishnis. The noise made by those birds ceased not for even a short while
by day or by night. The Sarashas were heard to imitate the hooting of the
owl, and goats imitated the cries, O Bharata, of jackals. Many birds
appeared, impelled by Death, that were pale of complexion but that had
legs red of hue. Pigeons were seen to always disport in the houses of the
Vrishnis. Asses were born of kine, and elephants of mules. Cats were born
of bitches, and mouse of the mongoose. The Vrishnis, committing sinful
acts, were not seen to feel any shame. They showed disregard for
Brahmanas and the Pitris and the deities, They insulted and humiliated
their preceptors and seniors. Only Rama and Janardana acted differently.
Wives deceived their husbands, and husbands deceived their wives. Fires,
when ignited, cast their flames towards the left. Sometimes they threw
out flames whose splendour was blue and red. The Sun, whether when rising
or setting over the city, seemed to be surrounded by headless trunks of
human form. In cook rooms, upon food that was clean and well-boiled, were
seen, when it was served out for eating, innumerable worms of diverse
kinds. When Brahmanas, receiving gifts, blessed the day or the hour
(fixed for this or that undertaking) or when high-souled men were engaged
in silent recitations, the heavy tread was heard of innumerable men
running about, but no one could be seen to whom the sound of such tread
could be ascribed. The constellations were repeatedly seen to be struck
by the planets. None amongst the Yadavas could, however, obtain a sight
of the constellation of his birth. When the Panchajanya was blown in
their houses, asses of dissonant and awful voice brayed aloud from every
direction. "Beholding these signs that indicated the perverse course of
Time, and seeing that the day of the new moon coincided with the
thirteenth (and the fourteenth) lunation, Hrishikesa, summoning the
Yadavas, said unto them these words: The fourteenth lunation has been
made the fifteenth by Rahu once more. Such a day had happened at the time
of the great battle of the Bharatas. It has once more appeared, it seems,
for our destruction. "The slayer of Keshi, Janardana, thinking upon the
omens that Time showed, understood that the thirty-sixth year had come,
and that what Gandhari, burning with grief on account of the death of her
sons, and deprived of all her kinsmen, had said was about to transpire.
The present is exactly similar to that time when Yudhishthira noted at
such awful omens when the two armies had been arrayed in order of battle.
Vasudeva, having said so, endeavoured to bring about those occurrences
which would make Gandharis words true. That chastiser of foes commanded
the Vrishnis to make a pilgrimage to some sacred water. The messengers
forthwith proclaimed at the command of Keshava that the Vrishnis should
make a journey to the sea-coast for bathing in the sacred waters of the
ocean."



3

Vaishampayana said: "At that time the Vrishni ladies dreamed every night
that a woman of black complexion and white teeth, entering their abodes,
laughed aloud and ran through Dvaraka, snatching from them the auspicious
threads in their wrists. The men dreamt that terrible vultures, entering
their houses and fire-chambers, gorged themselves on their bodies. Their
ornaments and umbrellas and standards and armour were seen to be taken
away by terrible Rakshasas. In the very sight of the Vrishnis, the discus
of Krishna, given by Agni, made of iron and having its nave composed of
hardest adamant, ascended into the firmament. In the very sight of
Daruka, the excellent car of Vasudeva, of solar effulgence, and properly
equipped, was taken away by the horses yoked unto it. Those foremost of
steeds, numbering four, (Saivya, Sugriva, Meghapushpa and Valahaka), and
endued with the speed of thought, fled away, dragging the car after them
along the surface of the ocean. The two great standards of Krishnas car
and Valadevas car, that with the device of Garuda and that bearing the
device of the palmyra, which were reverently worshipped by those two
heroes, were taken away by Apsaras who, day and night, called upon the
Vrishnis and the Andhakas to set out on a pilgrimage to some sacred
water. When these omens were seen and heard, those foremost of men, the
mighty car-warriors of the Vrishnis and the Andhakas, became desirous of
setting out, with their whole families, on a pilgrimage to some sacred
water. They prepared diverse kinds of viands and edibles and diverse
kinds of wines and meat. The troops of the Vrishnis and the Andhakas,
blazing with beauty and endued with fierce energy, then set out from the
city on cars and steeds and elephants. The Yadavas, then, with their
wives, proceeded to Prabhasa and took up their residence there, each in
the (temporary) habitation that was assigned to him, and all having an
abundance of provisions consisting of edibles and drink.

"Hearing that they had taken up their abode on the sea-coast, Uddhava,
the wisest of men, who was, besides, well-versed in Yoga, proceeded there
and took his leave (for departing). Krishna, with joined hands, saluted
Uddhava, and seeing him bent on departing (from the world) and knowing
that the destructions of the Vrishnis was at hand, did not feel any
disposition to prevent him. The mighty car-warriors among the Vrishnis
and the Andhakas, whose hour had come, then saw Uddhava proceed on his
great journey, filling the whole welkin with his splendour. The Vrishnis,
mixing with wine the food that had been cooked for high-souled Brahmanas,
gave it away unto monkeys and apes. Those heroes of fierce energy then
began their high revels, of which drinking formed the chief feature, at
Prabhasa. The entire field echoed with the blare of hundreds of trumpets
and abounded with actors and dancers plying their vocations. In the very
sight of Krishna, Rama began to drink, with Kritavarma, Yuyudhana and
Gada; and Vabhru also did the same. Then Yuyudhana, inebriated with wine,
derisively laughing at and insulting Kritavarma in the midst of that
assembly, said, What Kshatriya is there who, armed with weapons, will
slay men locked in the embraces of sleep and, therefore, already dead?
Hence, O son of Hridika, the Yadavas will never tolerate what thou hast
done. When Yuyudhana had said these words, Pradyumna, that foremost of
car-warriors, applauded them, expressing his disregard for the son of
Hridika.

"Highly incensed at this, Kritavarma, emphasising his disregard for
Satyaki, by pointing to him with his left hand, said these words:
Professing thyself to be a hero, how couldst thou so cruelly slay the
armless Bhurishrava who, on the field of battle, ( gave up all hostile
intentions and) sat in praya?

"Hearing these words of his, Keshava, that slayer of hostile heroes,
giving way to wrath, cast an angry glance at Kritavarma. Then Satyaki
informed the slayer of Madhu as to how Kritavarma had behaved towards
Satrajit for taking away from him the celebrated gem Syamantaka. Hearing
the narrative, Satyabhama, giving way to wrath and tears, approached
Keshava and sitting on his lap enhanced his anger (for Kritavarma). Then
rising up in a rage, Satyaki said, I swear to thee by Truth that I shall
soon cause this one to follow in the wake of the five sons of Draupadi,
and of Dhrishtadyumna and Shikhandithey that were slain by this sinful
wretch, while they were asleep, with the assistance of Dronas son. O thou
of slender waist, Kritavarmas period of life and fame have come to their
end.

"Having said these words, Satyaki rushed at Kritavarma and severed his
head with a sword in the very sight of Keshava. Yuyudhana, having
achieved this feat, began to strike down others there present. Hrishikesa
ran to prevent him from doing further mischief. At that time, however, O
monarch, the Bhojas and Andhakas, impelled by the perverseness of the
hour that had come upon them, all became as one man and surrounded the
son of Sini. Janardana of mighty energy, knowing the character of the
hour, stood unmoved without giving way to anger at the sight of those
heroes rushing in wrath at Satyaki from every side. Urged by fate and
inebriated with drink, they began to strike Yuyudhana with the pots from
which they had been eating. When the son of Sini was being thus
assaulted, Rukminis son became highly enraged. He rushed forward for
rescuing Satyaki who was engaged with the Bhojas and the Andhakas. Endued
with might of arms and wealth of energy, those two heroes exerted
themselves with great courage. But as the odds were overwhelming, both of
them were slain in the very sight of Krishna. The delighter of the Yadus,
beholding his own son, and the son of Sini too, slain, took up, in wrath,
a handful of the Eraka grass that grew there. That handful of grass
became a terrible bolt of iron endued with the energy of the thunderbolt.
With it Krishna slew all those that came before him. Then the Andhakas
and the Bhojas, the Saineyas and the Vrishnis, urged by Time, struck one
another in that fearful melee. Indeed, O king, whoever amongst them took
up in wrath a few blades of the Eraka grass, these, in his hands, became
soon converted into a thunderbolt, O puissant one. Every blade of grass
there was seen to be converted into a terrible iron bolt. All this, know,
O king, was due to the curse denounced by Brahmanas. He who hurled a
blade of grass saw that it pierced through even such things as were
utterly impenetrable. In fact, every blade was seen to become a terrible
bolt having the force of thunder. Son killed sire, and sire killed son, O
Bharata. Inebriated with wine, they rushed and fell upon one another. The
Kukuras and the Andhakas met with destruction like insects rushing at a
blazing fire. As they were thus being slaughtered, no one among them
thought of escaping by fight. Knowing that the hour of destruction had
come, the mighty-armed Keshava stood there, eyeing everything. Indeed,
the slayer of Madhu stood, raising a bolt of iron formed of a blade of
grass. Beholding that Samva was slain, as also Charudeshna and Pradyumna
and Aniruddha, Madhava became filled with rage. Beholding Gada lying dead
on the ground, his wrath became enhanced. The wielder of Sarnga and the
discus and the mace then exterminated the Vrishnis and the Andhakas.
Hear, O king, what that conquerer of hostile towns, Vabhru of mighty
energy and Daruka then said to Krishna, O holy one, a very large number
of men has been slain by thee. Turn now to where Rama has gone. We wish
to go there where he has proceeded."



4

Vaishampayana said: "Then Daruka and Keshava and Vabhru left that spot,
following in the wake of Rama (for discovering his retreat). They beheld
that hero of infinite energy sitting thoughtfully, reclining his back
against a tree, in a solitary spot of earth. Finding Rama of great soul,
Krishna commanded Daruka, saying, Going to the Kurus, inform Partha of
this great slaughter of the Yadus. Let Arjuna come here quickly, hearing
of the destruction of the Yadavas through the Brahmanas curse.

"Thus addressed, Daruka, deprived of his senses by grief, proceeded on a
car to the (capital of the) Kurus. After Daruka had gone away, Keshava,
seeing Vabhru waiting on him, told him these words: Do thou go quickly
for protecting the ladies. Let not robbers do them any injury, tempted by
the wealth (that is with them). Thus commanded by Keshava, Vabhru, still
helpless with wine but cheerless at the slaughter of his kinsmen,
departed. He had rested for a while by the side of Keshava, but as soon
as he had proceeded to a distance, the iron-bolt, attaching itself to a
mallet in the hands of a hunter, suddenly sprang of itself upon that
solitary survivor of the Yadava race and slew him, who also had been
included in the curse of the Brahmanas. Beholding Vabhru slain, Keshava
of great energy addressed his elder brother and said, Do thou, O Rama
wait for me here till I place the ladies under the care of kinsmen.

"Entering the city of Dwaravati, Janardana said these words unto his
father, Do thou protect all the ladies of our house, till Dhananjaya
comes. At the skirts of the forest Rama is waiting for me. I shall meet
him today. This great carnage of the Yadus has been beheld by me even as
I beheld before the carnage of those Kshatriyas who were the foremost
ones of Kurus race. It is impossible for me to see this city of the
Yadavas without the Yadus beside me. Know that proceeding to the woods I
shall practise penances with Rama in my company. Having said these words,
Krishna touched the feet of his father with his head, and quickly left
his presence. Then a loud wail of sorrow arose from the ladies and
children of his house. Hearing that loud sound of wailing uttered by the
weeping ladies, Keshava retraced his foot-steps and said unto them,
Arjuna will come here. That foremost of man will relieve you of your
grief.

"Proceeding then to the forest, Keshava beheld Rama sitting in a solitary
spot thereof. He also saw that Rama had set himself to Yoga and that from
out his mouth was issuing a mighty snake. The colour of that snake was
white. Leaving the human body (in which he had dwelt so long), that
high-souled naga of a 1,000 heads and having a form as large as that of a
mountain, endued besides with red eyes, proceeded along that way which
led to the ocean. Ocean himself, and many celestial snakes, and many
sacred Rivers were there, for receiving him with honour. There were
Karkotaka and Vasuki and Takshaka and Prithusravas and Varuna and
Kunjara, and Misri and Sankha and Kumuda and Pundarika, and the
high-souled Dhritarashtra, and Hrada and Kratha and Sitikantha of fierce
energy, and Chakramanda and Atishanda, and that foremost of Nagas called
Durmukha, and Amvarisha, and king Varuna himself, O monarch. Advancing
forward and offering him the Arghya and water to wash his feet, and with
diverse other rites, they all worshipped the mighty Naga and saluted him
by making the usual enquiries.

"After his brother had thus departed from the (human) world, Vasudeva of
celestial vision, who was fully acquainted with the end of all things,
wandered for some time in that lonely forest thoughtfully. Endued with
great energy he then sat down on the bare earth. He had thought before
this of everything that had been fore-shadowed by the words uttered by
Gandhari in former days. He also recollected the words that Durvasas had
spoken at the time his body was smeared by that Rishi with the remnant of
the Payasa he had eaten (while a guest at Krishnas house). The
high-souled one, thinking of the destruction of the Vrishnis and the
Andhakas, as also of the previous slaughter of the Kurus, concluded that
the hour (for his own departure from the world) had come. He then
restrained his senses (in Yoga). Conversant with the truth of every
topic, Vasudeva, though he was the Supreme Deity, wished to die, for
dispelling all doubts and establishing a certainty of results (in the
matter of human existence), simply for upholding the three worlds and for
making the words of Atris son true. Having restrained all his senses,
speech, and mind, Krishna laid himself down in high Yoga.

"A fierce hunter of the name of Jara then came there, desirous of deer.
The hunter, mistaking Keshava, who was stretched on the earth in high
Yoga, for a deer, pierced him at the heel with a shaft and quickly came
to that spot for capturing his prey. Coming up, Jara beheld a man dressed
in yellow robes, rapt in Yoga and endued with many arms. Regarding
himself an offender, and filled with fear, he touched the feet of
Keshava. The high-souled one comforted him and then ascended upwards,
filling the entire welkin with splendour. When he reached Heaven, Vasava
and the twin Ashvinis and Rudra and the Adityas and the Vasus and the
Viswedevas, and Munis and Siddhas and many foremost ones among the
Gandharvas, with the Apsaras, advanced to receive him. Then, O king, the
illustrious Narayana of fierce energy, the Creator and Destroyer of all,
that preceptor of Yoga, filling Heaven with his splendour, reached his
own inconceivable region. Krishna then met the deities and (celestial)
Rishis and Charanas, O king, and the foremost ones among the Gandharvas
and many beautiful Apsaras and Siddhas and Saddhyas. All of them, bending
in humility, worshipped him. The deities all saluted him, O monarch, and
many foremost of Munis and Rishis worshipped him who was the Lord of all.
The Gandharvas waited on him, hymning his praises, and Indra also
joyfully praised him."



5

Vaishampayana said: "Meanwhile Daruka, going to the Kurus and seeing
those mighty car-warriors, the son of Pritha, informed them of how the
Vrishnis had slain one another with iron bolts. Hearing that the Vrishnis
along with the Bhojas and Andhakas and Kukuras had all been slain, the
Pandavas, burning with grief, became highly agitated. Then Arjuna, the
dear friend of Keshava, bidding them farewell, set out for seeing his
maternal uncle. He said that destruction would soon overtake everything.
Proceeding to the city of the Vrishnis with Daruka in his company, O
puissant king, that hero beheld that the city of Dwaraka looked like a
woman bereft of her husband. Those ladies who had, before this, the very
Lord of the universe for their protector, were now lordless. Seeing that
Partha had come for protecting them, they all set up a loud wail. 16,000
ladies had been wedded to Vasudeva. Indeed, as soon as they saw Arjuna
arrive, they uttered a loud cry of sorrow. As soon as the Kuru prince met
those beauteous ones deprived of the protection of Krishna and of their
sons as well, he was unable to look at them, his vision being obstructed
by tears. The Dwaraka river had the Vrishnis and the Andhakas for its
water, steeds for its fishes, cars for its rafts, the sound of musical
instruments and the rattle of cars for its waves, houses and mansions and
public squares for its lakes. Gems and precious stones were its abundant
moss. The walls of adamant were the garlands of flowers that floated on
it. The streets and roads were the strong currents running in eddies
along its surface. The great open squares were the still large lakes in
its course. Rama and Krishna were its two mighty alligators. That
agreeable river now seemed to Arjuna to be the fierce Vaitarani bound up
with Times net. Indeed, the son of Vasava, endued with great
intelligence, beheld the city to look even thus, reft as it was of the
Vrishni heroes. Shorn of beauty, and perfectly cheerless, it presented
the aspect of a lotus flower in the season of winter. Beholding the sight
that Dwaraka presented, and seeing the numerous wives of Krishna, Arjuna
wailed aloud with eyes bathed in tears and fell down on the earth. Then
Satya, the daughter of Satrajit, and Rukmini too, O king, fell down
beside Dhananjaya and uttered loud wails of grief. Raising him then they
caused him to be seated on a golden seat. The ladies sat around that
high-souled one, giving expression to their feelings. Praising Govinda
and talking with the ladies, the son of Pandu comforted them and then
proceeded to see his maternal uncle."



6

Vaishampayana said: "The Kuru prince beheld the heroic and high-souled
Anakadundubhi lying on the ground and burning with grief on account of
his sons. The broad-chested and mighty-armed son of Pritha, more
afflicted than his uncle, with eyes bathed in tears, touched his uncles
feet, O Bharata. The mighty-armed Anakadundubhi wished to smell the head
of his sisters son but failed to do it, O slayer of foes. The old man of
mighty arms, deeply afflicted, embraced Partha with his arms and wept
aloud, remembering his sons, brothers, grandsons, daughters sons, and
friends.

"Vasudeva said, Without beholding those heroes, O Arjuna, who had
subjugated all the kings of the Earth and the Daityas a hundred times, I
am still alive! Methinks, I have no death! Through the fault of those two
heroes who were thy dear disciples and who were much regarded by thee,
also, O Partha, the Vrishnis have been destroyed. Those two who were
regarded as Atirathas amongst the foremost of the Vrishnis, and referring
to whom in course of conversation thou wert wont to indulge in pride, and
who, O chief of Kurus race, were ever dear to Krishna himselfalas, those
two, O Dhananjaya, have been the chief causes of the destruction of the
Vrishnis! I do not censure the son of Sini or the son of Hridika, O
Arjuna. I do not censure Akrura or the son of Rukmini. No doubt, the
curse (of the Rishis) is the sole cause. How is it that that lord of the
universe, the slayer of Madhu, who had put forth his prowess for
achieving the destruction of Kesin and Kansa, and Chaidya swelling with
pride, and Ekalavya, the son of the ruler of the Nishadas, and the
Kalingas and the Magadhas, and the Gandharas and the king of Kasi, and
many rulers assembled together in the midst of the desert, many heroes
belonging to the East and the South, and many kings of the mountainous
regionsalas, how could he remain indifferent to such a calamity as the
curse denounced by the Rishis? Thyself, Narada, and the Munis, knew him
to be the eternal and sinless Govinda, the Deity of unfading glory. Alas,
being puissant Vishnu himself, he witnessed, without interfering, the
destruction of his kinsmen! My son must have himself allowed all this to
happen. He was the Lord of the universe. He did not, however, wish to
falsify the words of Gandhari and the Rishis, O scorcher of foes. In thy
very sight, O hero, thy grandson, who had been slain by Ashvatthama, was
revived through his energy. That friend, however, of yours did not wish
to protect his kinsmen. Beholding his sons and grandsons and brothers and
friends lying dead, he said unto me these words, O chief of Bharatas
race, "The destruction of this our race has at last come. Vibhatsu will
come to this city, Dwaravati. Tell him what has occurred, this great
carnage of the Vrishnis. I have no doubt that as soon as he will hear of
the destruction of the Yadus, that hero of mighty energy will come here
without any loss of time. Know, O father, that I am Arjuna and Arjuna is
myself. That should be done by thee which he would say. The son of Pandu
will do what is best for the women and the children. Even he will perform
thy funeral rites. This city of Dwaravati, after Arjunas departure, will,
with its walls and edifices, be swallowed up by the ocean without any
delay. As regards myself, retiring to some sacred place, I shall bide my
hour, with the intelligent Rama in my company, observing strict vows all
the while." Having said these words unto me, Hrishikesa of inconceivable
prowess, leaving me with the children, has gone away to some spot which I
do not know. Thinking of those two high-souled brothers of thine, as also
of the terrible carnage of my kinsmen, I have abstained from all food,
and am emaciated with grief. I shall neither eat, nor live. By good luck
thou meetest me, O son of Pandu. Do thou accomplish all, O Partha, that
Krishna has said. This kingdom, with all these women, and all the wealth
here, is thine now, O son of Pritha. As regards myself, O slayer of foes,
I shall cast off my life-breaths dear though they be."



7

Vaishampayana said: "That scorcher of foes, Vibhatsu, thus addressed by
his maternal uncle, replied, with great cheerlessness of heart, unto
Vasudeva who was equally cheerless, saying, O uncle, I am unable to look
at this Earth when she is reft of that hero of Vrishnis race and those my
other kinsmen. The king and Bhimasena and Sahadeva and Nakula and
Yajnaseni, numbering the sixth, are of the same mind with myself in this
matter. The time has come for the departure of the king also. Know this,
that the hour of our departure too is at hand. Thou art the foremost of
those that are well conversant with the course of time. I shall, however,
O chastiser of foes, first remove to Indraprastha the women of the
Vrishni race as also the children and the aged. Having said so unto his
uncle, Arjuna next addressed Daruka, saying, I wish to see without any
delay the chief officers of the Vrishni heroes. Having uttered these
words, the heroic Arjuna, grieving for those great car-warriors (who had
been slain), entered the great hall of the Yadavas (where they used to
hold their court), called Sudharma. When he had taken his seat there, all
the citizens, including the Brahmanas, and all the ministers of state
came and stood surrounding him. Then Partha, more grieved than they,
addressed those grieving and cheerless citizens and officers who were
more dead than alive, and said these words that were well suited to the
occasion: I shall take away with me the remnants of the Vrishnis and the
Andhakas. The sea will soon engulf this city. Equip all your cars and
place on them all your wealth. This Vajra (the grandson of Krishna) will
be your king at Shakraprastha. On the seventh day from this, at sunrise,
we shall set out. Make your preparations without delay.

"Thus addressed by Prithas son of pure deeds, all of them hastened their
preparations with eagerness for achieving their safety. Arjuna passed
that night in the mansion of Keshava. He was suddenly overwhelmed with
great grief and stupefaction. When morning dawned, Vasudeva of great
energy and prowess attained, through the aid of Yoga, to the highest
goal. A loud and heart-rending sound of wailing was heard in Vasudevas
mansion, uttered by the weeping ladies. They were seen with dishevelled
hair and divested of ornaments and floral wreaths. Beating their breasts
with their hands, they indulged in heart-rending lamentations. Those
foremost of women, Devaki and Bhadra and Rohini and Madira threw
themselves on the bodies of their lord. Then Partha caused the body of
his uncle to be carried out on a costly vehicle borne on the shoulders of
men. It was followed by all the citizens of Dwaraka and the people of the
provinces, all of whom, deeply afflicted by grief, had been well-affected
towards the deceased hero. Before that vehicle were borne the umbrella
which had been held over his head at the conclusion of the
horse-sacrifice he had achieved while living, and also the blazing fires
he had daily worshipped, with the priests that had used to attend to
them. The body of the hero was followed by his wives decked in ornaments
and surrounded by thousands of women and thousands of their
daughters-in-law. The last rites were then performed at that spot which
had been agreeable to him while he was alive. The four wives of that
heroic son of Sura ascended the funeral pyre and were consumed with the
body of their lord. All of them attained to those regions of felicity
which were his. The son of Pandu burnt the body of his uncle together
with those four wives of his, using diverse kinds of scents and perfumed
wood. As the funeral pyre blazed up, a loud sound was heard of the
burning wood and other combustible materials, along with the clear chant
of Samans and the wailing of the citizens and others who witnessed the
rite. After it was all over, the boys of the Vrishni and Andhaka races,
headed by Vajra, as also the ladies, offered oblations of water to the
high-souled hero.

"Phalguna, who was careful in observing every duty, having caused this
duty to be performed, proceeded, O chief of Bharatas race, next to the
place where the Vrishnis were slaughtered. The Kuru prince, beholding
them lying slaughtered all around, became exceedingly cheerless. He,
however, did what was required to be done in view of that which had
happened. The last rites were performed, according to the order of
seniority, unto the bodies of those heroes slain by the iron bolts born,
by virtue of the curse denounced by the Brahmanas, of the blades of Eraka
grass. Searching out the bodies then of Rama and Vasudeva, Arjuna caused
them to be burnt by persons skilled in that act. The son of Pandu, having
next performed duly those sraddha rites that are done to the dead,
quickly set out on the seventh day, mounting on his car. The widows of
the Vrishni heroes, wailing aloud, followed the high-souled son of Pandu.
Dhananjaya, on cars drawn by bullocks and mules and camels. All were in
deep affliction. The servants of the Vrishnis, their horsemen, and their
car-warriors too, followed the procession. The citizens and the
inhabitants of the country, at the command of Prithas son, set out at the
same time and proceeded, surrounding that cavalcade destitute of heroes
and numbering only women and the aged and the children. The warriors who
fought from the backs of elephants proceeded on elephants as huge as
hills. The foot-soldiers also set out, together with the reserves. The
children of the Andhaka and the Vrishni races, all followed Arjuna. The
Brahmanas and Kshatriyas, and Vaisyas, and wealthy Sudras, set out,
keeping before them the 16,000 women that had formed Vasudevas harem, and
Vajra, the grandson of the intelligent Krishna. The widows of the other
heroes of the Bhoja, the Vrishni, and the Andhaka races, lordless now,
that set out with Arjuna, numbered many millions. That foremost of
car-warriors, that conqueror of hostile towns, the son of Pritha,
escorted this vast procession of Vrishnis, which still abounded with
wealth, and which looked like a veritable ocean.

"After all the people had set out, the ocean, that home of sharks and
alligators, flooded Dvaraka, which still teemed with wealth of every
kind, with its waters. Whatever portion of the ground was passed over,
ocean immediately flooded over with his waters. Beholding this wonderful
sight, the inhabitants of Dvaraka walked faster and faster, saying,
Wonderful is the course of fate! Dhananjaya, after abandoning Dvaraka,
proceeded by slow marches, causing the Vrishni women to rest in pleasant
forests and mountains and by the sides of delightful streams. Arrived at
the country of the five waters, the puissant Dhananjaya planted a rich
encampment in the midst of a land that abounded with corn and kine and
other animals. Beholding those lordless widows escorted by Prithas son
alone O Bharata, the robbers felt a great temptation (for plunder). Then
those sinful wretches, with hearts overwhelmed by cupidity, those Abhiras
of ill omen, assembled together and held a consultation. They said, Here
there is only one bowman, Arjuna. The cavalcade consists of children and
the old. He escorts them, transgressing us. The warriors (of the
Vrishnis) are without energy. Then those robbers, numbering by thousands,
and armed with clubs, rushed towards the procession of the Vrishnis,
desirous of plunder. Urged by the perverse course of time they fell upon
that vast concourse, frightening it with loud leonine shouts and desirous
of slaughter. The son of Kunti, suddenly ceasing to advance along the
path, turned, with his followers, towards the place where the robbers had
attacked the procession. Smiling the while, that mighty-armed warrior
addressed the assailants, saying, You sinful wretches, forbear, if ye
love your lives. Ye will rue this when I pierce your bodies with my
shafts and take your lives. Though thus addressed by that hero, they
disregarded his words, and though repeatedly dissuaded, they fell upon
Arjuna. Then Arjuna endeavoured to string his large, indestructible,
celestial bow with some effort. He succeeded with great difficulty in
stringing it, when the battle had become furious. He then began to think
of his celestial weapons but they would not come to his mind. Beholding
that furious battle, the loss of the might of his arm, and the
non-appearance of his celestial weapons, Arjuna became greatly ashamed.
The Vrishni warriors including the foot-soldiers, the elephant-warriors,
and the car-men, failed to rescue those Vrishni women that were being
snatched away by the robbers. The concourse was very large. The robbers
assailed it at different points. Arjuna tried his best to protect it, but
could not succeed. In the very sightof all the warriors, many foremost of
ladies were dragged away, while others went away with the robbers of
their own accord. The puissant Arjuna, supported by the servants of the
Vrishnis, struck the robbers with shafts sped from Gandiva. Soon,
however. O king, his shafts were exhausted. In former days his shafts had
been inexhaustible. Now, however, they proved otherwise. Finding his
shafts exhausted, he became deeply afflicted with grief. The son of Indra
then began to strike the robbers with the horns of his bow. Those
Mlecchas, however, O Janamejaya, in the very sight of Partha, retreated,
taking away with them many foremost ladies of the Vrishnis and Andhakas.
The puissant Dhananjaya regarded it all as the work of destiny. Filled
with sorrow he breathed heavy sighs at the thought of the non-appearance
of his (celestial) weapons, the loss of the might of his arms, the
refusal of his bow to obey him, and the exhaustion of his shafts.
Regarding it all as the work of destiny, he became exceedingly cheerless.
He then ceased, O king, to make further efforts, saying, he had not the
power which he had before. The high-souled one, taking with him the
remnant of the Vrishni women, and the wealth that was still with them,
reached Kurukshetra. Thus bringing with him the remnant of the Vrishnis.
he established them at different places. He established the son of
Kritavarma at the city called Marttikavat, with the remnant of the women
of the Bhoja king. Escorting the remainder, with children and old men and
women, the son of Pandu established them, who were reft of heroes, in the
city of Indraprastha. The dear son of Yuyudhana, with a company of old
men and children and women, the righteous-souled Arjuna established on
the banks of the Sarasvati. The rule of Indraprastha was given to Vajra.
The widows of Akrura then desired to retire into the woods. Vajra asked
them repeatedly to desist, but they did not listen to him. Rukmini, the
princess of Gandhara, Saivya, Haimavati, and queen Jamvabati ascended the
funeral pyre. Satyabhama and other dear wives of Krishna entered the
woods, O king, resolved to set themselves to the practice of penances.
They began to live on fruits and roots and pass their time in the
contemplation of Hari. Going beyond the Himavat, they took up their abode
in a place called Kalpa. Those men who had followed Arjuna from
Dwaravati, were distributed into groups, and bestowed upon Vajra. Having
done all these acts suited to the occasion, Arjuna, with eyes bathed in
tears, then entered the retreat of Vyasa. There he beheld the Island-born
Rishi seated at his ease."



8

Vaishampayana said: "As Arjuna entered the asylum of the truthful Rishi,
he beheld the son of Satyavati seated in a secluded spot.

"Approaching that Rishi of high vows and endued with a knowledge of all
duties, he said, I am Arjuna, and then awaited his pleasure. Satyavatis
son, endued with high penances, answered, saying Welcome! Of tranquil
soul, the great Muni further said, Take thy seat. Seeing that the son of
Pritha was exceedingly cheerless and breathing heavy sighs repeatedly and
filled with despair, Vyasa addressed him, saying, "Hast thou been
sprinkled with water from anybodys nails or hair, or the end of anybodys
cloth, or from the mouth of a jar? Hast thou had sexual congress with any
woman before the cessation of her functional flow? Hast thou slain a
Brahmana? Hast thou been vanquished in battle? Thou lookest like one
shorn of prosperity. I do not know that thou hast been defeated by
anyone. Why then, O chief of Bharatas race, this exceedingly dejected
aspect? It behoveth thee, O son of Pritha, to tell me all, if, indeed,
there be no harm in telling it."

"Arjuna said, He whose complexion was like that of a (newly-risen) cloud,
he whose eyes were like a pair of large lotus petals, Krishna, has, with
Rama, cast off his body and ascended to Heaven. At Prabhasa, through iron
bolts generated by the curse denounced by Brahmanas, the destruction has
taken place of the Vrishni heroes. Awful hath that carnage been, and not
even a single hero has escaped. The heroes of the Bhoja, the Andhaka, and
the Vrishni races, O Brahmana, who were all endued with high souls, great
might, and leonine pride, have slaughtered one another in battle.
Possessed of arms that looked like maces of iron, and capable of bearing
the strokes of heavy clubs and darts, alas, they have all been slain with
blades of Eraka grass. Behold the perverse course of Time. 500,000
mighty-armed warriors have thus been laid low. Encountering one another,
they have met with destruction. Thinking repeatedly of this carnage of
the Yadava warriors of immeasurable energy and of the illustrious
Krishna, I fail to derive peace of mind. The death of the wielder of
Sarnga is as incredible as the drying up of the ocean, the displacement
of a mountain, the falling down of the vault of heaven, or the cooling
property of fire. Deprived of the company of the Vrishni heroes, I desire
not to live in this world. Another incident has happened that is more
painful than this, O thou that art possessed of wealth of penances.
Repeatedly thinking of it, my heart is breaking. In my very sight, O
Brahmana, thousands of Vrishni ladies were carried away by the Abhiras of
the country of the five waters, who assailed us. Taking up my bow I found
myself unequal to even string it. The might that had existed in my arms
seemed to have disappeared on that occasion. O great ascetic, my weapons
of diverse kinds failed to make their appearance. Soon, again, my shafts
became exhausted. That person of immeasurable soul, of four arms,
wielding the conch, the discus, and the mace, clad in yellow robes, dark
of complexion, and possessing eyes resembling lotus-petals, is no longer
seen by me. Alas, reft of Govinda, what have I to live for, dragging my
life in sorrow? He who used to stalk in advance of my car, that divine
form endued with great splendour and unfading puissance, consuming as he
proceeded all hostile warriors, can no longer be seen by me. No longer
beholding him who by his energy first burnt all hostile troops whom I
afterwards despatched with shafts sped from Gandiva, I am filled with
grief and my head swims, O best of men. Penetrated with cheerlessness and
despair, I fail to obtain peace of mind. I dare not live, reft of the
heroic Janardana. As soon as I heard that Vishnu had left the Earth, my
eyes became dim and all things disappeared from my vision. O best of men,
it behoveth thee to tell me what is good for me now, for I am now a
wanderer with an empty heart, despoiled of my kinsmen and of my
possession.

"Vyasa said, The mighty car-warriors of the Vrishni and the Andhaka races
have all been consumed by the Brahmanas curse. O chief of Kurus race, it
behoveth thee not to grieve for their destruction. That which has
happened had been ordained. It was the destiny of those high-souled
warriors. Krishna suffered it to take place although he was fully
competent to baffle it. Govinda was able to alter the very course of the
universe with all its mobile and immobile creatures. What need then be
said of the curse of even high-souled Brahmanas? He who used to proceed
in front of thy car, armed with discus and mace, through affection for
thee, was the four-armed Vasudeva, that ancient rishi. That high-souled
one of expansive eyes, Krishna, having lightened the burthen of the Earth
and cast off his (human) body, has attained to his own high seat. By thee
also, O foremost of men, with Bhima for thy helpmate and the twins, O
mighty-armed hero, has the great work of the gods been accomplished. O
foremost one of Kurus race, I regard thee and thy brothers as crowned
with success, for ye have accomplished the great purpose of your lives.
The time has come for your departure from the world. Even this, O
puissant one, is what is beneficial for you now. Even thus, understanding
and prowess and foresight, O Bharata, arise when days of prosperity have
not outrun. These very acquisitions disappear when the hour of adversity
comes. All this has Time for its root. Time is, indeed, the seed of the
universe, O Dhananjaya. It is Time, again, that withdraws everything at
its pleasure. One becomes mighty, and, again, losing that might, becomes
weak. One becomes a master and rules others, and, again, losing that
position, becomes a servant for obeying the behests of others. Thy
weapons, having achieved success, have gone away to the place they came
from. They will, again, come into thy hands when the Time for their
coming approaches. The time has come, O Bharata, for you all to attain to
the highest goal. Even this is what I regard to be highly beneficial for
you all, O chief of Bharatas race."

Vaishampayana continued: "Having heard these words of Vyasa of
immeasurable energy, the son of Pritha, receiving his permission,
returned to the city named after the elephant. Entering it, the hero
approached Yudhishthira and informed him of all that had taken place with
reference to the Vrishnis."

The end of Mausala-parv

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 17

Mahaprasthanika-parva



Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

Scanned and Proofed by Mantra Caitanya. Additional proofing and
formatting at sacred-texts.com, by J. B. Hare, October 2003.





1

Om! Having bowed down unto Narayana, and to Nara, the foremost of men, as
also to the goddess Sarasvati, should the word "Jaya" be uttered.

Janamejaya said: "Having heard of that encounter with iron bolts between
the heroes of the Vrishni and the Andhaka races, and having been informed
also of Krishnas ascension to Heaven, what did the Pandavas do?"

Vaishampayana said: "Having heard the particulars of the great slaughter
of the Vrishnis, the Kaurava king set his heart on leaving the world. He
addressed Arjuna, saying, O thou of great intelligence, it is Time that
cooks every creature (in his cauldron). I think that what has happened is
due to the cords of Time (with which he binds us all). It behoveth thee
also to see it.

"Thus addressed by his brother, the son of Kunti only repeated the word
Time, Time! and fully endorsed the view of his eldest brother gifted with
great intelligence. Ascertaining the resolution of Arjuna, Bhimasena and
the twins fully endorsed the words that Arjuna had said. Resolved to
retire from the world for earning merit, they brought Yuyutsu before
them. Yudhishthira made over the kingdom to the son of his uncle by his
Vaisya wife. Installing Parikshit also on their throne, as king, the
eldest brother of the Pandavas, filled with sorrow, addressed Subhadra,
saying, This son of thy son will be the king of the Kurus. The survivor
of the Yadus, Vajra, has been made a king. Parikshit will rule in
Hastinapura, while the Yadava prince, Vajra, will rule in Shakraprastha.
He should be protected by thee. Never set thy heart on unrighteousness.

"Having said these words, king Yudhishthira the just, along with his
brothers, promptly offered oblations of water unto Vasudeva of great
intelligence, as also unto his old maternal uncle and Rama and others. He
then duly performed the Sraddhas of all those deceased kinsmen of his.
The king, in honour of Hari and naming him repeatedly, fed the
Island-born Vyasa, and Narada, and Markandeya possessed of wealth of
penances, and Yajnavalkya of Bharadwajas race, with many delicious
viands. In honour of Krishna, he also gave away many jewels and gems, and
robes and clothes, and villages, and horses and cars, and female slaves
by hundreds and thousands unto foremost of Brahmanas. Summoning the
citizens. Kripa was installed as the preceptor and Parikshit was made
over to him as his disciple, O chief of Bharatas race.

"Then Yudhishthira once more summoned all his subjects. The royal sage
informed them of his intentions. The citizens and the inhabitants of the
provinces, hearing the kings words, became filled with anxiety and
disapproved of them. This should never be done, said they unto the king.
The monarch, well versed with the changes brought about by time, did not
listen to their counsels. Possessed of righteous soul, he persuaded the
people to sanction his views. He then set his heart on leaving the world.
His brothers also formed the same resolution. Then Dharmas son,
Yudhishthira, the king of the Kurus, casting off his ornaments, wore
barks of trees. Bhima and Arjuna and the twins, and Draupadi also of
great fame, similarly clad themselves in bark of trees, O king. Having
caused the preliminary rites of religion, O chief of Bharatas race, which
were to bless them in the accomplishment of their design, those foremost
of men cast off their sacred fires into the water. The ladies, beholding
the princes in that guise, wept aloud. They seemed to look as they had
looked in days before, when with Draupadi forming the sixth in number
they set out from the capital after their defeat at dice. The brothers,
however, were all very cheerful at the prospect of retirement.
Ascertaining the intentions of Yudhishthira and seeing the destruction of
the Vrishnis, no other course of action could please them then.

"The five brothers, with Draupadi forming the sixth, and a dog forming
the seventh, set out on their journey. Indeed, even thus did king
Yudhishthira depart, himself the head of a party of seven, from the city
named after the elephant. The citizen and the ladies of the royal
household followed them for some distance. None of them, however, could
venture to address the king for persuading him to give up his intention.
The denizens of the city then returned; Kripa and others stood around
Yuyutsu as their centre. Ulupi, the daughter of the Naga chief, O thou of
Kuntis race, entered the waters of Ganga. The princess Chitrangada set
out for the capital of Manipura. The other ladies who were the
grandmothers of Parikshit centered around him. Meanwhile the high-souled
Pandavas, O thou of Kurus race, and Draupadi of great fame, having
observed the preliminary fast, set out with their faces towards the east.
Setting themselves on Yoga, those high-souled ones, resolved to observe
the religion of Renunciation, traversed through various countries and
reached diverse rivers and seas. Yudhishthira, proceeded first. Behind
him was Bhima; next walked Arjuna; after him were the twins in the order
of their birth; behind them all, O foremost one of Bharatas race,
proceeded Draupadi, that first of women, possessed of great beauty, of
dark complexion, and endued with eyes resembling lotus petals. While the
Pandavas set out for the forest, a dog followed them.

"Proceeding on, those heroes reached the sea of red waters. Dhananjaya
had not cast off his celestial bow Gandiva, nor his couple of
inexhaustible quivers, actuated, O king, by the cupidity that attaches
one to things of great value. The Pandavas there beheld the deity of fire
standing before them like a hill. Closing their way, the god stood there
in his embodied form. The deity of seven flames then addressed the
Pandavas, saying, Ye heroic sons of Pandu, know me for the deity of fire.
O mighty-armed Yudhishthira, O Bhimasena that art a scorcher of foes, O
Arjuna, and ye twins of great courage, listen to what I say! Ye foremost
ones of Kurus race, I am the god of fire. The forest of Khandava was
burnt by me, through the puissance of Arjuna and of Narayana himself. Let
your brother Phalguna proceed to the woods after casting off Gandiva,
that high weapon. He has no longer any need of it. That precious discus,
which was with the high-souled Krishna, has disappeared (from the world).
When the time again comes, it will come back into his hands. This
foremost of bows, Gandiva, was procured by me from Varuna for the use of
Partha. Let it be made over to Varuna himself.

"At this, all the brothers urged Dhananjaya to do what the deity said. He
then threw into the waters (of the sea) both the bow and the couple of
inexhaustible quivers. After this, O chief of Bharatas race, the god of
the fire disappeared then and there. The heroic sons of Pandu next
proceeded with their faces turned towards the south. Then, by the
northern coast of the salt sea, those princes of Bharatas race proceeded
to the south-west. Turning next towards the west, they beheld the city of
Dwaraka covered by the ocean. Turning next to the north, those foremost
ones proceeded on. Observant of Yoga, they were desirous of making a
round of the whole Earth."



2

Vaishampayana said: "Those princes of restrained souls and devoted to
Yoga, proceeding to the north, beheld Himavat, that very large mountain.
Crossing the Himavat, they beheld a vast desert of sand. They then saw
the mighty mountain Meru, the foremost of all high-peaked mountains. As
those mighty ones were proceeding quickly, all rapt in Yoga, Yajnaseni,
falling of from Yoga, dropped down on the Earth. Beholding her fallen
down, Bhimasena of great strength addressed king Yudhishthira the just,
saying, O scorcher of foes, this princess never did any sinful act. Tell
us what the cause is for which Krishna has fallen down on the Earth!

"Yudhishthira said: O best of men, though we were all equal unto her she
had great partiality for Dhananjaya. She obtains the fruit of that
conduct today, O best of men."

Vaishampayana continued: "Having said this, that foremost one of Bharatas
race proceeded on. Of righteous soul, that foremost of men, endued with
great intelligence, went on, with mind intent on itself. Then Sahadeva of
great learning fell down on the Earth. Beholding him drop down, Bhima
addressed the king, saying, He who with great humility used to serve us
all, alas, why is that son of Madravati fallen down on the Earth?

"Yudhishthira said, He never thought anybody his equal in wisdom. It is
for that fault that this prince has fallen down.

Vaishampayana continued: "Having said this, the king proceeded, leaving
Sahadeva there. Indeed, Kuntis son Yudhishthira went on, with his
brothers and with the dog. Beholding both Krishna and the Pandava
Sahadeva fallen down, the brave Nakula, whose love for kinsmen was very
great, fell down himself. Upon the falling down of the heroic Nakula of
great personal beauty, Bhima once more addressed the king, saying, This
brother of ours who was endued with righteousness without incompleteness,
and who always obeyed our behests, this Nakula who was unrivalled for
beauty, has fallen down.

"Thus addressed by Bhimasena, Yudhishthira, said, with respect to Nakula,
these words: He was of righteous soul and the foremost of all persons
endued with intelligence. He, however, thought that there was nobody that
equalled him in beauty of person. Indeed, he regarded himself as superior
to all in that respect. It is for this that Nakula has fallen down. Know
this, O Vrikodara. What has been ordained for a person, O hero, must have
to be endured by him.

"Beholding Nakula and the others fall down, Pandus son Arjuna of white
steeds, that slayer of hostile heroes, fell down in great grief of heart.
When that foremost of men, who was endued with the energy of Shakra, had
fallen down, indeed, when that invincible hero was on the point of death,
Bhima said unto the king, I do not recollect any untruth uttered by this
high-souled one. Indeed, not even in jest did he say anything false. What
then is that for whose evil consequence this one has fallen down on the
Earth?

"Yudhishthira said, Arjuna had said that he would consume all our foes in
a single day. Proud of his heroism, he did not, however, accomplish what
he had said. Hence has he fallen down. This Phalguna disregarded all
wielders of bows. One desirous of prosperity should never indulge in such
sentiments."

Vaishampayana continued: "Having said so, the king proceeded on. Then
Bhima fell down. Having fallen down, Bhima addressed king Yudhishthira
the just, saying, O king, behold, I who am thy darling have fallen down.
For what reason have I dropped down? Tell me if thou knowest it.

"Yudhishthira said, Thou wert a great eater, and thou didst use to boast
of thy strength. Thou never didst attend, O Bhima, to the wants of others
while eating. It is for that, O Bhima, that thou hast fallen down.

"Having said these words, the mighty-armed Yudhishthira proceeded on,
without looking back. He had only one companion, the dog of which I have
repeatedly spoken to thee, that followed him now.



3

Vaishampayana said: "Then Shakra, causing the firmament and the Earth to
be filled by a loud sound, came to the son of Pritha on a car and asked
him to ascend it. Beholding his brothers fallen on the Earth, king
Yudhishthira the just said unto that deity of a 1,000 eyes these words:
My brothers have all dropped down here. They must go with me. Without
them by me I do not wish to go to Heaven, O lord of all the deities. The
delicate princess (Draupadi) deserving of every comfort, O Purandara,
should go with us. It behoveth thee to permit this.

"Shakra said, Thou shalt behold thy brothers in Heaven. They have reached
it before thee. Indeed, thou shalt see all of them there, with Krishna.
Do not yield to grief, O chief of the Bharatas. Having cast off their
human bodies they have gone there, O chief of Bharatas race. As regards
thee, it is ordained that thou shalt go thither in this very body of
thine.

"Yudhishthira said, This dog, O lord of the Past and the Present, is
exceedingly devoted to me. He should go with me. My heart is full of
compassion for him.

"Shakra said, Immortality and a condition equal to mine, O king,
prosperity extending in all directions, and high success, and all the
felicities of Heaven, thou hast won today. Do thou cast off this dog. In
this there will be no cruelty.

"Yudhishthira said, O thou of a 1,000 eyes. O thou that art of righteous
behaviour, it is exceedingly difficult for one that is of righteous
behaviour to perpetrate an act that is unrighteous. I do not desire that
union with prosperity for which I shall have to cast off one that is
devoted to me.

"Indra said, There is no place in Heaven for persons with dogs. Besides,
the (deities called) Krodhavasas take away all the merits of such
persons. Reflecting on this, act, O king Yudhishthira the just. Do thou
abandon this dog. There is no cruelty in this.

"Yudhishthira said, It has been said that the abandonment of one that is
devoted is infinitely sinful. It is equal to the sin that one incurs by
slaying a Brahmana. Hence, O great Indra, I shall not abandon this dog
today from desire of my happiness. Even this is my vow steadily pursued,
that I never give up a person that is terrified, nor one that is devoted
to me, nor one that seeks my protection, saying that he is destitute, nor
one that is afflicted, nor one that has come to me, nor one that is weak
in protecting oneself, nor one that is solicitous of life. I shall never
give up such a one till my own life is at an end.

"Indra said, Whatever gifts, or sacrifices spread out, or libations
poured on the sacred fire, are seen by a dog, are taken away by the
Krodhavasas. Do thou, therefore, abandon this dog. By abandoning this dog
thou wilt attain to the region of the deities. Having abandoned thy
brothers and Krishna, thou hast, O hero, acquired a region of felicity by
thy own deeds. Why art thou so stupefied? Thou hast renounced everything.
Why then dost thou not renounce this dog? "Yudhishthira said, This is
well known in all the worlds that there is neither friendship nor enmity
with those that are dead. When my brothers and Krishna died, I was unable
to revive them. Hence it was that I abandoned them. I did not, however,
abandon them as long as they were alive. To frighten one that has sought
protection, the slaying of a woman, the theft of what belongs to a
Brahmana, and injuring a friend, each of these four, O Shakra, is I think
equal to the abandonment of one that is devoted."

Vaishampayana continued: "Hearing these words of king Yudhishthira the
just, (the dog became transformed into) the deity of Righteousness, who,
well pleased, said these words unto him in a sweet voice fraught with
praise.

"Dharma said: Thou art well born, O king of kings, and possessed of the
intelligence and the good conduct of Pandu. Thou hast compassion for all
creatures, O Bharata, of which this is a bright example. Formerly, O son,
thou wert once examined by me in the woods of Dwaita, where thy brothers
of great prowess met with (an appearance of) death. Disregarding both thy
brothers Bhima and Arjuna, thou didst wish for the revival of Nakula from
thy desire of doing good to thy (step-) mother. On the present occasion,
thinking the dog to be devoted to thee, thou hast renounced the very car
of the celestials instead of renouncing him. Hence. O king, there is no
one in Heaven that is equal to thee. Hence, O Bharata, regions of
inexhaustible felicity are thine. Thou hast won them, O chief of the
Bharatas, and thine is a celestial and high goal."

Vaishampayana continued: "Then Dharma, and Shakra, and the Maruts, and
the Ashvinis, and other deities, and the celestial Rishis, causing
Yudhishthira to ascend on a car, proceeded to Heaven. Those beings
crowned with success and capable of going everywhere at will, rode their
respective cars. King Yudhishthira, that perpetuator of Kurus race,
riding on that car, ascended quickly, causing the entire welkin to blaze
with his effulgence. Then Narada, that foremost of all speakers, endued
with penances, and conversant with all the worlds, from amidst that
concourse of deities, said these words: All those royal sages that are
here have their achievements transcended by those of Yudhishthira.
Covering all the worlds by his fame and splendour and by his wealth of
conduct, he has attained to Heaven in his own (human) body. None else
than the son of Pandu has been heard to achieve this.

"Hearing these words of Narada, the righteous-souled king, saluting the
deities and all the royal sages there present, said, Happy or miserable,
whatever the region be that is now my brothers, I desire to proceed to. I
do not wish to go anywhere else.

"Hearing this speech of the king, the chief of the deities, Purandara,
said these words fraught with noble sense: Do thou live in this place, O
king of kings, which thou hast won by thy meritorious deeds. Why dost
thou still cherish human affections? Thou hast attained to great success,
the like of which no other man has ever been able to attain. Thy
brothers, O delighter of the Kurus, have succeeded in winning regions of
felicity. Human affections still touch thee. This is Heaven. Behold these
celestial Rishis and Siddhas who have attained to the region of the gods.

"Gifted with great intelligence, Yudhishthira answered the chief of the
deities once more, saying, O conqueror of Daityas, I venture not to dwell
anywhere separated from them. I desire to go there, where my brothers
have gone. I wish to go there where that foremost of women, Draupadi, of
ample proportions and darkish complexion and endued with great
intelligence and righteous of conduct, has gone."

The end of Mahaprasthanika-parv

---

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 18

Svargarohanika-parva



Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

 [1883-1896]

Scanned and Proofed by Mantra Caitanya. Additional proofing and
formatting at sacred-texts.com, by J. B. Hare, October 2003.



1

Om! Having bowed down into Narayana, and to Nara, the foremost of men, as
also to the goddess Sarasvati, should the word "Jaya" be uttered.

Janamejaya said, "Having attained to Heaven, what regions were
respectively attained by my grandsires of old, viz., the Pandavas and the
sons of Dhritarashtra? I desire to hear this. I think that thou art
conversant with everything, having been taught by the great Rishi Vyasa
of wonderful feats.

Vaishampayana said, "Listen now to what thy grandsires, Yudhishthira and
others, did after having attained to Heaven, that place of the deities.
Arrived at Heaven, king Yudhishthira the just, beheld Duryodhana endued
with prosperity and seated on an excellent seat. He blazed with
effulgence like the sun and wore all those signs of glory which belong to
heroes. And he was in the company of many deities of blazing effulgence
and of Sadhyas of righteous deeds. Yudhishthira, beholding Duryodhana and
his prosperity, became suddenly filled with rage and turned back from the
sight.

"He loudly addressed his companions, saying, I do not desire to share
regions of felicity with Duryodhana who was stained by cupidity and
possessed of little foresight. It was for him that friends, and kinsmen,
over the whole Earth were slaughtered by us whom he had afflicted greatly
in the deep forest. It was for him that the virtuous princess of Pancala,
Draupadi of faultless features, our wife, was dragged into the midst of
the assembly before all our seniors. Ye gods, I have no desire to even
behold Suyodhana. I wish to go there where my brothers are.

"Narada, smiling, told him, It should not be so, O king of kings. While
residing in Heaven, all enmities cease. O mighty-armed Yudhishthira, do
not say so about king Duryodhana. Hear my words. Here is king Duryodhana.
He is worshipped with the gods by those righteous men and those foremost
of kings who are now denizens of Heaven. By causing his body to be poured
as a libation on the fire of battle, he has obtained the end that
consists in attainment of the region for heroes. You and your brothers,
who were veritable gods on Earth, were always persecuted by this one. Yet
through his observance of Kshatriya practices he has attained to this
region. This lord of Earth was not terrified in a situation fraught with
terror.

"O son, thou shouldst not bear in mind the woes inflicted on thee on
account of the match at dice. It behoveth thee not to remember the
afflictions of Draupadi. It behoveth thee not to remember the other woes
which were yours in consequence of the acts of your kinsmen,the woes,
viz., that were due to battle or to other situations. Do thou meet
Duryodhana now according to the ordinances of polite intercourse. This is
Heaven, O lord of men. There can be no enmities here.

"Though thus addressed by Narada, the Kuru king Yudhishthira, endued with
great intelligence, enquired about his brothers and said, If these
eternal regions reserved for heroes be Duryodhanas, that unrighteous and
sinful wight, that man who was the destroyer of friends and of the whole
world, that man for whose sake the entire Earth was devastated with all
her horses and elephants and human beings, that wight for whose sake we
were burnt with wrath in thinking of how best we might remedy our wrongs,
I desire to see what regions have been attained by those high-souled
heroes, my brothers of high vows, steady achievers of promises, truthful
in speech, and distinguished for courage. The high-souled Karna, the son
of Kunti, incapable of being baffled in battle, Dhrishtadyumna, Satyaki,
the sons of Dhrishtadyumna and those other Kshatriyas who met with death
in the observance of Kshatriya practices, where are those lords of Earth,
O Brahmana? I do not see them here, O Narada. I desire to see, O Narada,
Virata and Drupada and the other great Kshatriyas headed by Dhrishtaketu,
as also Shikhandi, the Pancala prince, the sons of Draupadi, and
Abhimanyu, irresistible in battle.



2

"Yudhishthira said, Ye deities, I do not see here Radhas son of
immeasurable prowess, as also my high-souled brothers, and Yudhamanyu and
Uttamaujas, those great car-warriors that poured their bodies (as
libations) on the fire of battle, those kings and princes that met with
death for my sake in battle. Where are those great car-warriors that
possessed the prowess of tigers? Have those foremost of men acquired this
region? If those great car-warriors have obtained these regions, then
only do you know, ye gods, that I shall reside here with those
high-souled ones. If this auspicious and eternal region has not been
acquired by those kings, then know, ye gods, that without those brothers
and kinsmen of mine, I shall not live here. At the time of performing the
water rites (after the battle), I heard my mother say, Do thou offer
oblations of water unto Karna. Since hearing those words of my mother, I
am burning with grief. I grieve also incessantly at this, ye gods, that
when I marked the resemblance between the feet of my mother and those of
Karna of immeasurable soul, I did not immediately place myself under
orders of that afflicter of hostile ranks. Ourselves joined with Karna,
Shakra himself would have been unable to vanquish in battle. Wherever may
that child of Surya be, I desire to see him. Alas, his relationship with
us being unknown, I caused him to be slain by Arjuna. Bhima also of
terrible prowess and dearer to me than my life-breaths, Arjuna too,
resembling Indra himself, the twins also that resembled the Destroyer
himself in prowess, I desire to behold. I wish to see the princess of
Pancala, whose conduct was always righteous. I wish not to stay here. I
tell you the truth. Ye foremost ones among the deities, what is Heaven to
me if I am dissociated from my brothers? That is Heaven where those
brothers of mine are. This, in my opinion, is not Heaven.

"The gods said, If thou longest to be there, go then, O son, without
delay. At the command of the chief of the deities, we are ready to do
what is agreeable to thee.

Vaishampayana continued: Having said so, the gods then ordered the
celestial messenger, O scorcher of foes, saying, Do thou show unto
Yudhishthira his friends and kinsmen. Then the royal son of Kunti and the
celestial messenger proceeded together, O foremost of kings, to that
place where those chiefs of men (whom Yudhishthira had wished to see)
were. The celestial messenger proceeded first, the king followed him
behind. The path was inauspicious and difficult and trodden by men of
sinful deeds. It was enveloped in thick darkness, and covered with hair
and moss forming its grassy vesture. Polluted with the stench of sinners,
and miry with flesh and blood, it abounded with gadflies and stinging
bees and gnats and was endangered by the inroads of grisly bears. Rotting
corpses lay here and there. Overspread with bones and hair, it was
noisome with worms and insects. It was skirted all along with a blazing
fire. It was infested by crows and other birds and vultures, all having
beaks of iron, as also by evil spirits with long mouths pointed like
needles. And it abounded with inaccessible fastnesses like the Vindhya
mountains. Human corpses were scattered over it, smeared with fat and
blood, with arms and thighs cut off, or with entrails torn out and legs
severed.

"Along that path so disagreeable with the stench of corpses and awful
with other incidents, the righteous-souled king proceeded, filled with
diverse thoughts. He beheld a river full of boiling water and, therefore,
difficult to cross, as also a forest of trees whose leaves were sharp
swords and razors. There were plains full of fine white sand exceedingly
heated, and rocks and stones made of iron. There were many jars of iron
all around, with boiling oil in them. Many a Kuta-salmalika was there,
with sharp thorns and, therefore, exceedingly painful to the touch. The
son of Kunti beheld also the tortures inflicted upon sinful men.

"Beholding that inauspicious region abounding with every sort of
foulness, Yudhishthira asked the celestial messenger, saying, How far
shall we proceed along a path like this? It behoveth thee to tell me
where those brothers of mine are. I desire also to know what region is
this of the gods?



"Hearing these words of king Yudhishthira the just, the celestial
messenger stopped in his course and replied, saying, Thus far is your
way. The denizens of Heaven commanded me that having come thus far, I am
to stop. If thou art tired, O king of kings, thou mayst return with me.

"Yudhishthira, however, was exceedingly disconsolate and stupefied by the
foul odour. Resolved to return, O Bharata, he retraced his steps.
Afflicted by sorrow and grief, the righteous-souled monarch turned back.
Just at that moment he heard piteous lamentations all around, O son of
Dharma, O royal sage, O thou of sacred origin, O son of Pandu, do thou
stay a moment for favouring us. At thy approach, O invincible one, a
delightful breeze hath begun to blow, bearing the sweet scent of thy
person. Great hath been our relief at this. O foremost of kings,
beholding thee, O first of men, great hath been our happiness. O son of
Pritha, let that happiness last longer through thy stay here, for a few
moments more. Do thou remain here, O Bharata, for even a short while. As
long as thou art here, O thou of Kurus race, torments cease to afflict
us. These and many similar words, uttered in piteous voices by persons in
pain, the king heard in that region, wafted to his ears from every side.

"Hearing those words of beings in woe, Yudhishthira of compassionate
heart exclaimed aloud, Alas, how painful! And the king stood still. The
speeches of those woe-begone and afflicted persons seemed to the son of
Pandu to be uttered in voices that he had heard before although he could
not recognise them on that occasion.

"Unable to recognise voices, Dharmas son, Yudhishthira, enquired, saying,
Who are you? Why also do you stay here?

"Thus addressed, they answered him from all sides, saying, I am Karna! I
am Bhimasena! I am Arjuna! I am Nakula! I am Sahadeva! I am
Dhrishtadyumna! I am Draupadi! We are the sons of Draupadi! Even thus, O
king, did those voices speak.

"Hearing those exclamations, O king, uttered in voices of pain suitable
to that place, the royal Yudhishthira asked himself What perverse destiny
is this? What are those sinful acts which were committed by those
high-souled beings, Karna and the sons of Draupadi, and the
slender-waisted princess of Pancala, so that their residence has been
assigned in this region of foetid smell and great woe? I am not aware of
any transgression that can be attributed to these persons of righteous
deeds. What is that act by doing which Dhritarashtras son, king
Suyodhana, with all his sinful followers, has become invested with such
prosperity? Endued with prosperity like that of the great Indra himself,
he is highly adored. What is that act through the consequence of which
these (high-souled ones) have fallen into Hell? All of them were
conversant with every duty, were heroes, were devoted to truth and the
Vedas; were observant of Kshatriya practices; were righteous in their
acts; were performers of sacrifices; and givers of large presents unto
brahmanas. Am I asleep or awake? Am I conscious or unconscious? Or, is
all this a mental delusion due to disorders of the brain?

"Overwhelmed by sorrow and grief, and with his senses agitated by
anxiety, king Yudhishthira indulged in such reflections for a long time.
The royal son of Dharma then gave way to great wrath. Indeed,
Yudhishthira then censured the gods, as also Dharma himself. Afflicted by
the very foul odour, he addressed the celestial messenger, saying, Return
to the presence of those whose messenger thou art. Tell them that I shall
not go back to where they are, but shall stay even here, since, in
consequence of my companionship, these afflicted brothers of mine have
become comforted. Thus addressed by the intelligent son of Pandu, the
celestial messenger returned to the place where the chief of the deities
was, viz., he of a hundred sacrifices. He represented unto him the acts
of Yudhishthira. Indeed, O ruler of men, he informed Indra of all that
Dharmas son had said!



3

Vaishampayana said, "King Yudhishthira the just, the son of Pritha, had
not stayed there for more than a moment when, O thou of Kurus race, all
the gods with Indra at their head came to that spot. The deity of
Righteousness in his embodied form also came to that place where the Kuru
king was, for seeing that monarch. Upon the advent of those deities of
resplendent bodies and sanctified and noble deeds, the darkness that had
overwhelmed that region immediately disappeared. The torments undergone
by beings of sinful deeds were no longer seen. The river Vaitarani, the
thorny Salmali, the iron jars, and the boulders of rock, so terrible to
behold, also vanished from sight. The diverse repulsive corpses also,
which the Kuru king had seen, disappeared at the same time. Then a
breeze, delicious and fraught with pleasant perfumes, perfectly pure and
delightfully cool, O Bharata, began to blow on that spot in consequence
of the presence of the gods. The Maruts, with Indra, the Vasus with the
twin Ashvinis, the Sadhyas, the Rudras, the Adityas, and the other
denizens of Heaven, as also the Siddhas and the great Rishis, all came
there where Dharmas royal son of great energy was.

"Then Shakra, the lord of the deities, endued with blazing prosperity,
addressed Yudhishthira and comforting him, said, O Yudhishthira of mighty
arms, come, come, O chief of men. These illusions have ended, O puissant
one. Success has been attained by thee, O mighty-armed one, and eternal
regions (of felicity) have become thine. Thou shouldst not yield to
wrath. Listen to these words of mine. Hell, O son, should without doubt
be beheld by every king. Of both good and bad there is abundance, O chief
of men. He who enjoys first the fruits of his good acts must afterwards
endure Hell. He, on the other hand, who first endures Hell, must
afterwards enjoy Heaven. He whose sinful acts are many enjoys Heaven
first. It is for this, O king, that desirous of doing thee good, I caused
thee to be sent for having a view of Hell. Thou hadst, by a pretence,
deceived Drona in the matter of his son. Thou hast, in consequence
thereof, been shown Hell by an act of deception. After the manner of
thyself, Bhima and Arjuna, and Draupadi, have all been shown the place of
sinners by an act of deception. Come, O chief of men, all of them have
been cleansed of their sins. All those kings who had aided thee and who
have been slain in battle, have all attained to Heaven. Come and behold
them, O foremost one of Bharatas race.

"Karna, the mighty bowman, that foremost of all wielders of weapons for
whom thou art grieving, has also attained to high success. Behold, O
puissant one, that foremost of men, viz., the son of Surya. He is in that
place which is his own, O mighty-armed one. Kill this grief of thine, O
chief of men. Behold thy brothers and others, those kings, that is, who
had espoused thy side. They have all attained to their respective places
(of felicity). Let the fever of thy heart be dispelled. Having endured a
little misery first, from this time, O son of Kurus race, do thou sport
with me in happiness, divested of grief and all thy ailments dispelled. O
mighty-armed one, do thou now enjoy, O king, the rewards of all thy deeds
of righteousness of those regions which thou hast acquired thyself by thy
penances and of all thy gifts. Let deities and Gandharvas, and celestial
Apsaras, decked in pure robes and excellent ornaments, wait upon and
serve thee for thy happiness. Do thou, O mighty-armed one, enjoy now
those regions (of felicity) which have become thine through the Rajasuya
sacrifice performed by thee and whose felicities have been enhanced by
the sacrificial scimitar employed by thee. Let the high fruits of thy
penances be enjoyed by thee. Thy regions, O Yudhishthira, are above,
those of kings. They are equal to those of Hariscandra, O son of Pritha.
Come, and sport there in bliss. There where the royal sage Mandhatri is,
there where king Bhagiratha is, there where Dushmantas son Bharata is,
there wilt thou sport in bliss. Here is the celestial river, sacred and
sanctifying the three worlds. It is called Heavenly Ganga. Plunging into
it, thou wilt go to thy own regions. Having bathed in this stream, thou
wilt be divested of thy human nature. Indeed, thy grief dispelled, thy
ailments conquered, thou wilt be freed from all enmities.

"While, O Kuru king, the chief of the gods was saying so unto
Yudhishthira, the deity of Righteousness, in his embodied form, then
addressed his own son and said, O king, I am greatly pleased, O thou of
great wisdom, with thee, O son, by thy devotion to me, by thy
truthfulness of speech, and forgiveness, and self-restraint. This,
indeed, is the third test, O king, to which I put thee. Thou art
incapable, O son of Pritha, of being swerved from thy nature or reason.
Before this, I had examined thee in the Dwaita woods by my questions,
when thou hadst come to that lake for recovering a couple of fire sticks.
Thou stoodst it well. Assuming the shape of a dog, I examined thee once
more, O son, when thy brothers with Draupadi had fallen down. This has
been thy third test; thou hast expressed thy wish to stay at Hell for the
sake of thy brothers. Thou hast become cleansed, O highly blessed one.
Purified of sin, be thou happy.

O son of Pritha, thy brothers, O king, were not such as to deserve Hell.
All this has been an illusion created by the chief of the gods. Without
doubt, all kings, O son, must once behold Hell. Hence hast thou for a
little while been subjected to this great affliction. O king, neither
Arjuna, nor Bhima, nor any of those foremost of men, viz., the twins, nor
Karna, ever truthful in speech and possessed of great courage, could be
deserving of Hell for a long time. The princess Krishna too, O
Yudhishthira, could not be deserving of that place of sinners. Come,
come, O foremost one of the Bharatas, behold Ganga who spreads her
current over the three worlds.

"Thus addressed, that royal sage, viz., thy grandsire, proceeded with
Dharma and all the other gods. Having bathed in the celestial river
Ganga, sacred and sanctifying and ever adored by the Rishis, he cast off
his human body. Assuming then a celestial form, king Yudhishthira the
just, in consequence of that bath, became divested of all his enmities
and grief. Surrounded by the deities, the Kuru king Yudhishthira then
proceeded from that spot. He was accompanied by Dharma, and the great
Rishis uttered his praises. Indeed, he reached that place where those
foremost of men, those heroes, viz., the Pandavas and the Dhartarashtras,
freed from (human) wrath, were enjoying each his respective status.



4

Vaishampayana said, "King Yudhishthira, thus praised by the gods, the
Maruts and the Rishis, proceeded to that place where those foremost ones
of Kurus race were. He beheld Govinda endued with his Brahma-form. It
resembled that form of his which had been seen before and which,
therefore, helped the recognition. Blazing forth in that form of his, he
was adorned with celestial weapons, such as the terrible discus and
others in their respective embodied forms. He was being adored by the
heroic Phalguna, who also was endued with a blazing effulgence. The son
of Kunti beheld the slayer of Madhu also in his own form. Those two
foremost of Beings, adored by all the gods, beholding Yudhishthira,
received him with proper honours.

"In another place, the delighter of the Kurus beheld Karna, that foremost
one among all wielders of weapons, resembling a dozen Suryas in
splendour. In another part he beheld Bhimasena of great puissance,
sitting in the midst of the Maruts, and endued with a blazing form. He
was sitting by the side of the God of Wind in his embodied form. Indeed,
he was then in a celestial form endued with great beauty, and had
attained to the highest success. In place belonging to the Ashvinis, the
delighter of the Kurus beheld Nakula and Sahadeva, each blazing with his
own effulgence.

"He also beheld the princess of Pancala, decked in garlands of lotuses.
Having attained to Heaven, she was sitting there, endued with a form
possessed of solar splendour. King Yudhishthira suddenly wished to
question her. Then the illustrious Indra, the chief of the gods, spoke to
him, This one is Sree herself. It was for your sake that she took birth,
as the daughter of Drupada, among human beings, issuing not from any
mothers womb, O Yudhishthira, endued with agreeable perfume and capable
of delighting the whole world. For your pleasure, she was created by the
wielder of the trident. She was born in the race of Drupada and was
enjoyed by you all. These five highly blessed Gandharvas endued with the
effulgence of fire, and possessed of great energy, were, O king, the sons
of Draupadi and yourself.

"Behold Dhritarashtra, the king of the Gandharvas, possessed of great
wisdom. Know that this one was the eldest brother of thy sire. This one
is thy eldest brother, the son of Kunti, endued with effulgence of fire.
The son of Surya, thy eldest brother, the foremost of men, even this one
was known as the son of Radha. He moves in the company of Surya. Behold
this foremost of Beings. Among the tribes of the Saddhyas, the gods, the
Viswedevas, and the Maruts, behold, O king of kings, the mighty
car-warriors of the Vrishnis and the Andhakas, viz., those heroes having
Satyaki for their first, and those mighty ones among the Bhojas. Behold
the son of Subhadra, invincible in battle, now staying with Soma. Even he
is the mighty bowman Abhimanyu, now endued with the gentle effulgence of
the great luminary of the night. Here is the mighty bowman Pandu, now
united with Kunti and Madri. Thy sire frequently comes to me on his
excellent car. Behold the royal Bhishma, the son of Santanu, now in the
midst of the Vasus. Know that this one by the side of Brihaspati is thy
preceptor Drona. These and other kings, O son of Pandu, who had warred on
thy side now walk with the Gandharvas or Yakshas or other sacred beings.
Some have attained to the status of Guhyakas, O king. Having cast off
their bodies, they have conquered Heaven by the merit they had acquired
through word, thought and deed.



5

Janamejaya said, "Bhishma and Drona, those two high-souled persons, king
Dhritarashtra, and Virata and Drupada, and Sankha and Uttara.
Dhrishtaketu and Jayatsena and king Satyajit, the sons of Duryodhana, and
Shakuni the son of Subala, Karnas sons of great prowess, king Jayadratha,
Ghatotkaca and others whom thou hast not mentioned, the other heroic
kings of blazing formstell me for what period they remained in Heaven. O
foremost of regenerate persons, was theirs an eternal place in Heaven?
What was the end attained to by those foremost of men when their acts
came to an end? I desire to hear this, O foremost of regenerate persons,
and therefore have I asked thee. Through thy blazing penances thou seest
all things.

Sauti said: Thus questioned, that regenerate Rishi, receiving the
permission of the high-souled Vyasa, set himself to answer the question
of the king.

Vaishampayana said, "Every one, O king of men, is not capable of
returning to his own nature at the end of his deeds. Whether this is so
or not, is, indeed a good question asked by thee. Hear, O king, this
which is a mystery of the gods, O chief of Bharatas race. It was
explained (to us) by Vyasa of mighty energy, celestial vision and great
prowess, that ancient ascetic, O Kauravya, who is the son of Parasara and
who always observes high vows, who is of immeasurable understanding, who
is omniscient, and who, therefore knows the end attached to all acts.

"Bhishma of mighty energy and great effulgence attained to the status of
the Vasus. Eight Vasus, O chief of Bharatas race, are now seen. Drona
entered into Brihaspati, that foremost one of Angirasas descendants.
Hridikas son Kritavarma entered the Maruts. Pradyumna entered Sanatkumara
whence he had issued. Dhritarashtra obtained the regions, so difficult of
acquisition, that belong to the Lord of treasures. The famous Gandhari
obtained the same regions with her husband Dhritarashtra. With his two
wives, Pandu proceeded to the abode of the great Indra. Both Virata and
Drupada, the king Dhrishtaketu, as also Nishatha, Akrura, Samva,
Bhanukampa, and Viduratha, and Bhurishrava and Sala and king Bhuri, and
Kansa, and Ugrasena, and Vasudeva, and Uttara, that foremost of men, with
his brother Sankhaall these foremost of persons entered the deities.
Somas son of great prowess, named Varchas of mighty energy, became
Abhimanyu, the son of Phalguna, that lion among men. Having fought,
agreeably to Kshatriya practices, with bravery such as none else had ever
been able to show, that mighty-armed and righteous-souled being entered
Soma. Slain on the field of battle, O foremost of men, Karna entered
Surya. Shakuni obtained absorption into Dwapara, and Dhrishtadyumna into
the deity of fire. The sons of Dhritarashtra were all Rakshasas of fierce
might. Sanctified by death caused by weapons, those high-souled beings of
prosperity all succeeded in attaining to Heaven. Both Kshattri and king
Yudhishthira entered into the god of Righteousness. The holy and
illustrious Ananta (who had taken birth as Balarama) proceeded to the
region below the Earth. Through the command of the Grandsire, he, aided
by his Yoga power, supported the Earth. Vasudeva was a portion of that
eternal god of gods called Narayana. Accordingly, he entered into
Narayana. 16,000 women had been married to Vasudeva as his wives. When
the time came, O Janamejaya, they, plunged into the Sarasvati. Casting
off their (human) bodies there, they re-ascended to Heaven. Transformed
into Apsaras, they approached the presence of Vasudeva. Those heroic and
mighty car-warriors, Ghatotkaca and others, who were slain in the great
battle, attained to the status, some of gods and some of Yakshas. Those
that had fought on the side of Duryodhana are said to have been
Rakshasas. Gradually, O king, they have all attained to excellent regions
of felicity. Those foremost of men have proceeded, some to the abode of
Indra, some to that of Kuvera of great intelligence, and some to that of
Varuna. I have now told thee, O thou of great splendour, everything about
the acts, O Bharata, of both the Kurus and the Pandavas.

Sauti said: Hearing this, ye foremost of regenerate ones, at the
intervals of sacrificial rites, king Janamejaya became filled with
wonder. The sacrificial priests then finished the rites that remained to
be gone through. Astika, having rescued the snakes (from fiery death),
became filled with joy. King Janamejaya then gratified all the Brahmanas
with copious presents. Thus worshipped by the king, they returned to
their respective abodes. Having dismissed those learned Brahmanas, king
Janamejaya came back from Takshasila to the city named after the elephant.

I have now told everything that Vaishampayana narrated, at the command of
Vyasa, unto the king at his snake sacrifice. Called a history, it is
sacred, sanctifying and excellent. It has been composed by the ascetic
Krishna, O Brahmana, of truthful speech. He is omniscient, conversant
with all ordinances, possessed of a knowledge of all duties, endued with
piety, capable of perceiving what is beyond the ken of the senses, pure,
having a soul cleansed by penances, possessed of the six high attributes,
and devoted to Sankhya Yoga. He has composed this, beholding everything
with a celestial eye that has been cleansed (strengthened) by varied
lore. He has done this, desiring to spread the fame, throughout the
world, of the high-souled Pandavas, as also of other Kshatriyas possessed
of abundant wealth of energy.

That learned man who recites this history of sacred days in the midst of
a listening auditory becomes cleansed of every sin, conquers Heaven, and
attains to the status of Brahma. Of that man who listens with rapt
attention to the recitation of the whole of this Veda composed by (the
Island-born) Krishna, a million sins, numbering such grave ones as
Brahmanicide and the rest, are washed off. The Pitris of that man who
recites even a small portion of this history at a Sraddha, obtain
inexhaustible food and drink. The sins that one commits during the day by
ones senses or the mind are all washed off before evening by reciting a
portion of the Mahabharata. Whatever sins a Brahmana may commit at night
in the midst of women are all washed off before dawn by reciting a
portion of the Mahabharata.

The high race of the Bharatas is its topic. Hence it is called Bharata.
And because of its grave import, as also of the Bharatas being its topic,
it is called Mahabharata. He who is versed in interpretations of this
great treatise, becomes cleansed of every sin. Such a man lives in
righteousness, wealth, and pleasure, and attains to Emancipation also, O
chief of Bharatas race.

That which occurs here occurs elsewhere. That which does not occur here
occurs nowhere else. This history is known by the name of Jaya. It should
be heard by every one desirous of Emancipation. It should be read by
Brahmanas, by kings, and by women quick with children. He that desires
Heaven attains to Heaven; and he that desires victory attains to victory.
The woman quick with child gets either a son or a daughter highly
blessed. The puissant Island-born Krishna, who will not have to come
back, and who is Emancipation incarnate, made an abstract of the Bharata,
moved by the desire of aiding the cause of righteousness. He made another
compilation consisting of sixty lakhs of verses. Thirty lakhs of these
were placed in the region of the deities. In the region of the Pitris
fifteen lakhs, it should be known, are current; while in that of the
Yakshas fourteen lakhs are in vogue. One lakh is current among human
beings.

Narada recited the Mahabharata to the gods; Asita-Devala to the Pitris;
Suka to the Rakshasas and the Yakshas; and Vaishampayana to human beings.
This history is sacred, and of high import, and regarded as equal to the
Vedas. That man, O Saunaka, who hears this history, placing a Brahmana
before him, acquires both fame and the fruition of all his wishes. He
who, with fervid devotion, listens to a recitation of the Mahabharata,
attains (hereafter) to high success in consequence of the merit that
becomes his through understanding even a very small portion thereof. All
the sins of that man who recites or listens to this history with devotion
are washed off.

In former times, the great Rishi Vyasa, having composed this treatise,
caused his son Suka to read it with him, along with these four Verses.
Thousands of mothers and fathers, and hundreds of sons and wives arise in
the world and depart from it. Others will (arise and) similarly depart.
There are thousands of occasions for joy and hundreds of occasions for
fear. These affect only him that is ignorant but never him that is wise.
With uplifted arms I am crying aloud but nobody hears me. From
Righteousness is Wealth as also Pleasure. Why should not Righteousness,
therefore, be courted? For the sake neither of pleasure, nor of fear, nor
of cupidity should any one cast off Righteousness. Indeed, for the sake
of even life one should not cast off Righteousness. Righteousness is
eternal. Pleasure and Pain are not eternal. Jiva is eternal. The cause,
however, of Jivas being invested with a body is not so.

That man who, waking up at dawn, reads this Savittri of the Bharata,
acquires all the rewards attached to a recitation of this history and
ultimately attains to the highest Brahma. As the sacred Ocean, as the
Himavat mountain, are both regarded as mines of precious gems, even so is
this Bharata (regarded as a mine of precious gems). The man of learning,
by reciting to others this Veda or Agama composed by (the Island-born)
Krishna, earns wealth. There is no doubt in this that he who, with rapt
attention, recites this history called Bharata, attains to high success.
What need has that man of a sprinkling of the waters of Pushkara who
attentively listens to this Bharata, while it is recited to him? It
represents the nectar that fell from the lips of the Island-born. It is
immeasurable, sacred, sanctifying, sin-cleansing, and auspicious.



6

Janamejaya said, "O holy one, according to what rites should the learned
listen to the Bharata? What are the fruits (acquirable by hearing it)?
What deities are to be worshipped during the several paranas? What should
be the gifts that one should make, O holy one, at every parva or sacred
day (during the continuance of the recitation)? What should be the
qualification of the reciter to be engaged? Tell me all this!

Vaishampayana said, "Hear, O king, what the procedure is, and what the
fruits, O Bharata, are that will spring from ones listening (to a
recitation of the Bharata). Even this, O king of kings, is what thou
askest me. The deities of Heaven, O ruler of Earth, came to this world
for sport. Having achieved their task, they ascended once more to Heaven.
Listen to what I shall tell thee in brief. In the Mahabharata is to be
found the births of Rishis and deities on the Earth. In this treatise,
called Bharata, O foremost one of Bharatas race, are to be seen in one
place the eternal Rudras, the Saddhyas, and the Viswedevas; the Adityas,
the two deities named the Ashvinis, the regents of the World, the great
Rishis, the Guhyakas, the Gandharvas, the Nagas, the Vidyadharas, the
Siddhas, the diverse deities, the Self-born visible in a body, with many
ascetics; the Hills and Mountains, Oceans and Seas and Rivers, the
diverse tribes of Apsaras; the Planets, the Years, the Half-years, and
the Seasons; and the whole universe of mobile and immobile entities, with
all the gods and Asuras.

"Hearing their celebrity, and in consequence of a recitation of their
names and achievements, a man that has committed even terrible sins, will
be cleansed. Having, with a concentrated soul and cleansed body, heard
this history duly, from the beginning, and having reached its end, one
should make Sraddha offerings, O Bharata, unto those (foremost of persons
who have been mentioned in it). Unto the Brahmanas also, O chief of
Bharatas race, should, with due devotion and according to ones power, be
made large gifts and diverse kinds of gems, and kine, and vessels of
white brass for milking kine, and maidens decked with every ornament, and
possessed of every accomplishment suited to enjoyment, as also diverse
kinds of conveyances, beautiful mansions, plots of land, and cloths.
Animals also should be given, such as horses and elephants in rage, and
beds, and covered conveyances borne on the shoulders of men, and
well-decked cars. Whatever objects occur in the house, of the foremost
kind, whatever wealth of great value occurs in it, should be given away
unto Brahmanas. Indeed, one should give away ones own self, wives, and
children.

"One desirous of hearing the Bharata, should hear it without a doubting
heart, with cheerfulness and joy; and as, he proceeds listening to its
recitation, he should according to the extent of his power, make gifts
with great devotion.

"Hear how a person that is devoted to truth and sincerity, that is
self-restrained, pure (in mind), and observant of those acts which lead
to purity of body, that is endued with faith, and that has subjugated
wrath, attains to success (in the matter of a recitation of the Bharata).
He should appoint as reciter one that is pure (of body), that is endued
with good and pious conduct, that should be robed in white, that should
have a complete mastery over his passions, that is cleansed of all
offences, that is conversant with every branch of learning, that is
endued with faith, that is free from malice, that is possessed of
handsome features, that is blessed, self-restrained, truthful, and with
passions under control, and that is beloved of all for the gifts he makes
and the honours of which he is the possessor.

"The reciter, seated at his ease, free from all bodily complaints, and
with rapt attention, should recite the text without too much slowness,
without a labouring voice, without being fast or quick, quietly, with
sufficient energy, without confusing the letters and words together, in a
sweet intonation and with such accent and emphasis as would indicate the
sense giving full utterance to the three and sixty letters of the
alphabet from the eight places of their formation. Bowing unto Narayana,
and to Nara, that foremost of men, as also to the goddess Sarasvati,
should the word Jaya be uttered.

"Listening to the Bharata, O king, when recited, O thou of Bharatas race,
by a reader of this kind, the listener, observant of vows all the while
and cleansed by purificatory rites, acquires valuable fruits. When the
first Parana is reached, the hearer should gratify Brahmanas with
presents of all desirable objects. By doing this, one obtains the fruits
of the Agnishtoma sacrifice. He acquires a large (celestial) car teeming
with diverse orders of Apsaras (that wait upon him). With a glad heart,
and with the deities in his company, he proceeds to Heaven, his heart
rapt (in felicity).

"When the second Parana is reached, the hearer acquires the fruits of the
Atiratra vow. Indeed, he ascends a celestial car made entirely of
precious gems. Wearing celestial garlands and robes, and decked with
celestial unguents and always shedding a celestial fragrance around, he
receives high honours in Heaven.

"When the third Parana is reached, he acquires the fruits of the
Dwadasaha vow. Indeed be resides in Heaven for myriads of years, like a
god.

"At the fourth Parana he acquires the fruits of the Vajapeya sacrifice.

"At the fifth, twice those fruits are his. Ascending a celestial car that
resembles the rising sun or a blazing fire, and with the deities for his
companions, he goes to Heaven and sports in felicity for myriads of years
in the abode of Indra.

"At the sixth Parana, twice, and at the seventh, thrice those fruits
become his. Ascending a celestial car that resembles the summit of the
Kailasa mountains (in beauty), that is equipt with an altar made of
stones of lapis lazuli and other precious gems, that is surrounded by
beautiful objects of diverse kinds, that is decked with gems and corals,
that moves at the will of the rider, and that teems with waiting Apsaras,
he roves through all the regions of felicity, like a second deity of the
Sun.

"At the eight Parana, he acquires the fruits of the Rajasuya sacrifice.
He ascends a car as beautiful as the rising moon, and unto which are
yoked steeds white as the rays of the moon and endued with the speed of
thought. He is served by women of the foremost beauty and whose faces are
more charming than the moon. He hears the music of the garlands that
encircle their waists and the Nupuras encircling their ankles. Sleeping
with his head resting on the laps of women of transcendent beauty, he
awakes greatly refreshed.

"At the ninth Parana, he acquires, O Bharata, the fruits of that foremost
of sacrifices, viz., the Horse-sacrifice. Ascending on a car equipt with
a chamber consisting of a top supported by columns of gold, furnished
with a seat made of stones of lapis lazuli, with windows on all sides
made of pure gold, and teeming with waiting Apsaras and Gandharvas and
other celestials, he blazes forth in splendour. Wearing celestial
garlands and robes, and decked with celestial unguents, he sports in
bliss, with deities for his companions, in Heaven, like a second deity
himself.

"Reaching the tenth Parana and gratifying Brahmanas, he acquires a car
which tinkles with innumerable bells, which is decked with flags and
banners, which is equipt with a seat made of precious gems, which has
many arches made of lapis lazuli, which has a net-work of gold all round,
which has turrets made of corals, which is adorned with Gandharvas and
Apsaras well-skilled in singing, and which is fit for the residence of
the Righteous. Crowned with a diadem of the complexion of fire, decked
with ornaments of gold, his person smeared with celestial sandalpaste,
garnished with celestial wreaths, he roves through all celestial regions,
enjoying all celestial objects of enjoyment, and endued with great
splendour, through the grace of the deities.

"Thus accoutred, he receives high honours in Heaven for many long years.
With Gandharvas in his company, for full 21,000 years, he sports in bliss
with Indra himself in abode of Indra. He roves at pleasure every day
through the diverse regions of the gods, riding on celestial cars and
conveyances, and surrounded by celestial damsels of transcendent beauty.
He is able to go to the abode of the solar deity, of the lunar deity, and
of Siva, O king. Indeed, he succeeds in living in the same region with
Vishnu himself. It is even so, O monarch. There is no doubt in this. A
person listening with faith, becomes even so. My preceptor has said this.
Unto the reciter should be given all such objects as he may wish.
Elephants and steeds and cars and conveyances, especially animals and the
vehicles they draw, a bracelet of gold, a pair of ear-rings, sacred
threads, beautiful robes, and perfumes in especial (should be given). By
worshipping him as a deity one attains to the regions of Vishnu.

"After this I shall declare what should be given away, as each parva is
reached of the Bharata in course of its recitation, unto brahmanas, after
ascertaining their birth, country, truthfulness, and greatness, O chief
of Bharatas race, as also their inclination for piety, and unto
kshatriyas too, O king, after ascertainment of similar particulars.
Causing the Brahmanas to utter benedictions, the business of recitation
should be begun. When a parva is finished, the brahmanas should be
worshipped to the best of ones power. At first, the reciter, clad in good
robes and smeared with perfumed paste, should, O king, be duly fed with
honey and frumenty of the best kind.

"When the Astika-parva is being recited, brahmanas should be entertained
with fruits and roots, and frumenty, and honey and clarified butter, and
rice boiled with raw sugar.

"When the Sabha-parva is being recited, brahmanas should be fed with
habisya along with apupas and pupas and modakas, O king.

"When the Aranyaka-parva is being recited, superior brahmanas should be
fed with fruits and roots.

"When the Arani-parva is reached, water-pots full of water should be
given away. Many superior kinds of delicious food, also rice and fruits
and roots, and food possessed of every agreeable attribute, should be
presented unto the brahmanas.

"During the recitation of the Virata-parva diverse kinds of robes should
be given away; and during that of the Udyoga-parva, O chief of the
Bharatas, the twice-born ones, after being decked with perfumes and
garlands, should be entertained with food possessed of every agreeable
quality.

"During the recitation of the Bhishma-parva, O king of kings, after
giving them excellent cars and conveyances, food should be given that is
pure and well-cooked and possessed of every desirable attribute.

"During the Drona-parva food of very superior kind should be given to
learned brahmanas, as also beds, O monarch, and bows and good swords.

"During the recitation of the Karna-parva, food of the foremost kind,
besides being pure and well-cooked, should be presented unto the
brahmanas by the house-holder with rapt mind.

"During the recitation of the Shalya-parva, O king of kings, food with
confectionery and rice boiled with raw sugar, as also cakes of wheat and
soothing and nutritive viands and drinks should be presented.

"During the recitation of the Gada-parva, brahmanas should be entertained
with food mixed with mudga.

"During the recitation of the Stri-parva, foremost of brahmanas should be
entertained with gems and precious stones; and during the recitation of
the Aishika-parva, rice boiled in ghee should first be given, and then
food pure and well-cooked, and possessed of every desirable quality,
should be presented.

"During the recitation of the Shanti-parva, the brahmanas should be fed
with havisya.

"When the Asvamedhika-parva is reached, food possessed of every agreeable
quality should be given; and when the Asramvasika is reached, brahmanas
should be entertained with havisya.

"When the Mausala is reached, scents and garlands possessed of agreeable
qualities should be given away.

"During the Mahaprasthanika, similar presents should be made, possessed
of every quality of an agreeable kind.

"When the Svarga-parva is reached, the brahmanas should be fed with
havisya.

"Upon the conclusion of the Harivansa, a 1,000 brahmanas should be fed.
Unto each of them should be presented a cow accompanied with a piece of
gold. Half of this should be presented to each poor man, O king.

"Upon the conclusion of all the Parvas, the house-holder of wisdom should
give unto the reciter a copy of the Mahabharata with a piece of gold.
When the Harivansa Parva is being recited, Brahmanas should be fed with
frumenty at each successive Parana, O king. Having finished all the
Parvas, one versed in the scriptures, robing himself in white, wearing
garlands, decked with ornaments, and properly purified, should place a
copy of the Mahabharata on an auspicious spot and cover it with a piece
of silken cloth and worship it, according to due rites, with scents and
garlands, offering each at a time. Indeed, O king, the several volumes of
this treatise should be worshipped by one with devotion and concentrated
mind. Offerings should be made unto them of diverse kinds of food and
garlands and drinks and diverse auspicious articles of enjoyment. Gold
and other precious metals should be given as Dakshina. The names should
then be taken of all the deities as also of Nara and Narayana. Then,
adorning the persons of some foremost of Brahmanas with scents and
garlands, they should be gratified with diverse kinds of gifts of
enjoyable and very superior or costly articles. By doing this, one
attains to the merits of the Atiratra sacrifice. Indeed, at each
successive Parva, he acquires the merits that attach to the performance
of a sacrifice. The reciter, O chief of the Bharatas, should be possessed
of learning and endued with a good voice and a clear utterance respecting
both letters and words. Even such a man should, O chief of the Bharatas,
recite the Bharata. After entertaining a number of foremost Brahmanas,
presents should be made unto them according to the ordinances. The
reciter also, O chief of the Bharatas, should be decked with ornaments
and fed sumptuously. The reciter being gratified, the house-holder
attains to an excellent and auspicious contentment. If the Brahmanas are
gratified, all the deities are gratified. After this, O chief of the
Bharatas, Brahmanas should be duly entertained with diverse kinds of
enjoyable articles and superior things.

"I have thus indicated the ordinances, O foremost of men, (about the
manner of reciting these scriptures) in answer to thy enquiries. Thou
shouldst observe them with faith. In listening to a recitation of the
Bharata and at each Parana, O best of kings, one that desires to attain
to the highest good should listen with the greatest care and attention.
One should listen to the Bharata every day. One should proclaim the
merits of the Bharata every day. One in whose house the Bharata occurs,
has in his hands all those scriptures which are known by the name of
Jaya. The Bharata is cleansing and sacred. In the Bharata are diverse
topics. The Bharata is worshipped by the very gods. The Bharata is the
highest goal. The Bharata, O chief of the Bharatas, is the foremost of
all scriptures. One attains to Emancipation through the Bharata. This
that I tell thee is certain truth. One that proclaims the merits of this
history called the Mahabharata, of the Earth, of the cow, of Sarasvati
(the goddess of speech), of Brahmanas, and of Keshava, has never to
languish.

"In the Vedas, in the Ramayana, and in the sacred Bharata, O chief of
Bharatas race, Hari is sung in the beginning, the middle, and at the end.
That in which occur excellent statements relating to Vishnu, and the
eternal Srutis, should be listened to by men desirous of attaining to the
highest goal. This treatise is sanctifying. This is the highest indicator
as regards duties; this is endued with every merit. One desirous of
prosperity should listen to it. Sins committed by means of the body, by
means of words, and by means of the mind, are all destroyed (through
listening to the Bharata) as Darkness at sunrise. One devoted to Vishnu
acquires (through this) that merit which is acquired by listening to the
eighteen Puranas. There is no doubt in this. Men and women (by listening
to this) would certainly attain to the status of Vishnu. Women desirous
of having children should certainly listen to this which proclaims the
fame of Vishnu. One desirous of attaining to the fruits that attach to a
recitation of the Bharata should, according to ones power, give unto the
reciter Dakshina, as also an honorarium in gold. One desirous of ones own
good should give unto the reciter a Kapila cow with horns cased in gold
and accompanied by her calf, covered with a cloth. Ornaments, O chief of
Bharatas race, for the arms, as also those for the ears, should be given.
Besides these, other kinds of wealth should be presented. Unto the
reciter, O king of men, gift of land should be made. No gift like that of
land could ever be or will be. The man that listens (to the Bharata) or
that recites it to other people, becomes cleansed of all his sins and
attains at last to the status of Vishnu. Such a man rescues his ancestors
to the eleventh degree, as also himself with his wives and sons, O chief
of Bharatas race. After concluding a recitation of the Bharata, one
should, O king, perform a Homa with all its ten parts.

"I have thus, O chief of men, told everything in thy presence. He that
listens with devotion to this Bharata from the beginning becomes cleansed
of every sin even if he be guilty of Brahmanicide or the violation of his
preceptors bed, or even if he be a drinker of alcohol or a robber of
other peoples wares, or even if he be born in the Chandala order.
Destroying all his sins like the maker of day destroying darkness, such a
man, without doubt, sports in felicity in the region of Vishnu like
Vishnu himself."

The End of the Svargarohanika-parva

The Eighteen parvas of the Mahabharata are thus complete

---

> Date: Sun, 18 Apr 2021 22:29:00 -1000 > Feed: Paul Stramer - Lincoln County Watch > Title: Why Do They Hate Mary Magdalene? > Author: Paul Stramer > By: Anna Von Reitz [image 2][2] Put simply -- Mary Magdalene was the High Priestess of Baal. She was converted from evil to good. Her conversion broke the power of the Satanic religion that we are now confronting once again. Her act anointing Joshua before his crucifixion conferred the Office of the High Priest of Baal on him, and made him Accursed. And that is the guise and role in which he suffered, literally as the guilty one responsible for all the evil in the world, the one responsible for the gross sins of Baphomet. Yet, he was innocent. A miracle was required, something so contrary, so anti-intuitive, so above-and-beyond our reckoning, that our Lord took on the Highest Office of the Satanists, and let all their guilt be heaped on him. And she's the one who anointed him into that office. No wonder she was weeping. To those present who knew what was happening, there were plenty of reasons to hate Mary Magdalene. If she and her followers hadn't committed such horrible atrocities, there would be no need for such terrible atonement. And who was she, that he should suffer for her? He owed her and her followers less than nothing at all. The Other Side hated her, too --- for completely different reasons; their entire religion was nullified by her conversion. They lost the bloodline of the High Priestess and have never been able to re-establish it again. Thousands of years later, this dimension of the Passion of Christ has been papered over. The hatred of Mary Magdalene endures, but the reasons for it are not well-known outside the High Church. So now, in the midst of the final denouement, you understand how poignant and painful it is, his love for Mary Magdalene. ---------------------------- See this article and over 3100 others on Anna's website: www.annavonreitz.com Links:

1. link
2. image

> Feed: The Freedom Articles
> Title: Masks Cause Hypoxia+Blood Clots
> Author: Makia Freeman
> Date: Thu, 23 Jul 2020 15:51:03 -1000
 
 [image 1] [1]

A 2018 study highlights the hypoxia-blood clot connection (exacerbated by masks), while a May 2020 CDC study (with WHO involvement) concludes masks are not effective to stop flu transmission.

A serious and potentially lethal hypoxia-blood clot connection

has been found by a scientific study entitled Hypoxia downregulates protein S expression [2]. The study, published in July 2018, describes how hypoxia (a low concentration of oxygen) decreases Protein S in the blood, a natural anticoagulant. This leads to an increased risk for the development of thrombosis or blood clots, some of which are potentially life-threatening. The study was unique in that it was the first time research had shown that hypoxia could increase blood clot risk via a molecular cause. The worldwide agenda of mask wearing rules is not only unconstitutional and unlawful in many nations, but it is also causing mass hypoxia among the general population. In addition to the hypoxia-blood clot link, hypoxia also leads to fatigue, headaches, nausea, cognitive impairment, low energy levels and decreased immunity, thus causing mass damage to the population. Meanwhile, many jurisdictions continue to rollout out mask mandates, despite the fact that a recent CDC study even concluded that masks were ineffective and offered no significant reduction in influenza transmission. Additionally, mask mandates continue to violate workplace guidelines (such as OSHA standards [3] in the US which state the allowable oxygen levels for employees must be at or above 19.5% at all times).

The Hypoxia-Blood Clot Risk

The study is based on the fact that Protein S is a natural blood anticoagulant, since it inhibits a key clotting protein, Factor IXa. This is from the study summary [4]:

Because Protein S is primarily produced in the liver, the team of researchers cultured human hepatocarcinoma cells at normal oxygen and also hypoxic conditions and then measured levels of the protein. They found that increasing hypoxia not only reduced PS but also significantly increased a protein that turns on the gene to produce hypoxia. This suggested that the protein, hypoxia-inducing factor 1, might regulate Protein S, which the researchers confirmed through biochemical and genetic approaches in a mouse model.

The study found that the level of protein S dropped by 50% when O2 levels were at 15% (instead of the normal 21%). A very well-cited article by the Oregon Dissenter entitled The lethal link between masks, hypoxia, and blood clots [5] extrapolates this research and explains the implications:

Just a 5% drop in blood oxygenation is considered "abnormal" but a 15% reduction will cause noticeable symptoms. These include headaches, dizziness, nausea, and cognitive impairment. Even surgeons can suffer low O2 and associated symptoms merely from wearing a surgical mask At sea level the air we breathe is 21% oxygen. High altitude where pilots can suffer ill effects begins at even 5,000 feet. The N95 mask commonly worn eclipses that elevation; it's well known to cause a 20% reduction in O2, which simulates the 16% O2 of 6,000 feet. As the N95 simulates a similarly low oxygen saturation, this indicates wearing a mask may decrease your natural ability to prevent blood clots by 50%. This has potentially serious implications. A web search for "blood clot covid" returns many stories about the virus-induced blood clotting and its lethality for those patients. In late June researchers in Utah discovered that platelet hyperreactivity is the cause of COVID-19 clotting.

Lets think about that for a moment. Some such as Dr. Robert Young have proposed that COVID is blood coagulation [6] and not viral in nature. Its a chicken and the egg situation, but whether hypoxia is leading to COVID, or COVID is leading to hypoxia, or one starts the downward cycle where they feed off each other, there is strong evidence of a connection - and all that is assuming that COVID is a new distinct disease (which is difficult to show given the broad vague symptoms and that SARS-CoV-2 has failed Kochs postulates [7]). Given this, wearing a mask is just about the worse thing you could do, infected or not, because its blocking your vital oxygen supply! The Oregon Dissenter continues:

I picture people who'd otherwise survive their COVID-19 case strapping on a mask to "protect others" and essentially killing themselves Im sure you can identify the many problems with intentionally increasing the blood clot risk for the general population through mass compulsory masking. Already millions of people take blood thinners just to stay alive. How could it possibly be a good idea to hinder their already diminished natural clotting ability? And what about people who are unaware they have an existing clotting disorder [8] and then wear a mask at work for hours? Why has this extremely serious and potentially fatal side effect from wearing a mask, especially N95, not been the subject of widespread health alerts? How could any qualified health official not already know about the well established blood clot dangers of mandatory hypoxia for the masses, especially COVID-19 patients?

Just from a health perspective alone, not even getting into the legality or ritualistic [9] aspects or it, mask-wearing is a seriously damaging idea due to the hypoxia-blood clot connection. When will we reach the point where a critical mass of people stop complying with this insanity? [image 10] [10]

The CDC and WHO, 2 of the main institutions crafting the official narrative as planned in Event 201

May 2020 CDC Study Finds Masks NOT Effective For Well or Sick People

Meanwhile take a look at this new study Nonpharmaceutical Measures for Pandemic Influenza in Nonhealthcare Settings--Personal Protective and Environmental Measures [11] approved by the WHO (World Health Organization) and CDC (Center for Disease Control), published on the CDCs website where it states the study was conducted in preparation for the development of guidelines by the World Health Organization on the use of nonpharmaceutical interventions for pandemic influenza in nonmedical settings. This was a study specifically set up during the COVID pandemic. The conclusion? Masks are not effective! I will quote straight from the study:

In our systematic review, we identified 10 RCTs [Random Controlled Trials] that reported estimates of the effectiveness of face masks in reducing laboratory-confirmed influenza virus infections in the community from literature published during 1946-July 27, 2018. In pooled analysis, we found no significant reduction in influenza transmission with the use of face masks.

It doesnt matter whether you are sick and infected and trying to protect others (stop the spread), or well and uninfected and trying to protect yourself - masks offer no significant help in doing so either way:

There is limited evidence for their effectiveness in preventing influenza virus transmission either when worn by the infected person for source control or when worn by uninfected persons to reduce exposure. Our systematic review found no significant effect of face masks on transmission of laboratory-confirmed influenza.

These studies are also based on the assumption that people use masks properly, which is a very generous assumption, given the makeshift cloth masks people use, the fact they generally are not well sealed on the side of the face and the fact that people tend to fiddle with them. Improper use actually has the opposite effect; it increases the risk of transmission:

Proper use of face masks is essential because improper use might increase the risk for transmission.

And the exciting conclusion is

We did not find evidence that surgical-type face masks are effective in reducing laboratory-confirmed influenza transmission, either when worn by infected persons (source control) or by persons in the general community to reduce their susceptibility.

BOOM. So the CDC and WHO have essentially admitted in their own words, or words that they sanction, that masks dont work for influenza-like diseases no matter who is wearing them. Wakey wakey, planet Earth. Check out Ben Swanns analysis here [12].

Mask Threats and Penalties Continue to Soar

Meanwhile, mayors, governors and other power-hungry officials are rolling out all sorts of unconstitutional and absurd threats and penalties for those that dare not wear a face diaper or face nappy. Authorities in Broward County [13], Florida, have issued an Emergency Order that mandates people wear masks inside their own homes; Washington DC Mayor Muriel Bowser [14] issued an executive order for mandatory mask wearing with a $1,000 citation for violations; and officials in Englewood Colorado [15] passed a law which allows them to potentially jail people for 1 year for not wearing a mask.

Mask Wearing: The Calculated Divide-and-Conquer Strategy

Masks have become a very divisive issue among people, all by design. This fake pandemic has been coldly and brilliantly calculated to seize power, keep people in fear and set them at each others throats. Instead of focusing on Bill Gates [16], the Rockefeller Foundation [17] or other aspects of the NWO (New World Order), people are fighting with themselves over masks, with those refusing to do so being attacked for being disrespectful and irresponsible regardless of their lawful rights and their ability to make their own health choices. A recent commenter [18] on DavidIcke.com wrote that people are too busy fighting among themselves, making each other the enemy, that they cant see the real enemy that is working to enslave 99.99% of the world:

I know we are all one in the end, I still feel like these people are my "enemy" and that makes me feel really uncomfortable to say the least, and they feel like I'm their enemy, when the real enemy is outside orchestrating this whole movie script.

Final Thoughts

So much has happened in the last 5 months that it has been truly surreal. Just recall what Dr. Anthony Fauci said [19] at the beginning of the scamdemic before he changed his tune to march in lockstep to the agenda:

There's no reason to be walking around with a mask. When you're in the middle of an outbreak, wearing a mask might make people feel a little better and it might even block a droplet, but it's not providing the perfect protection that people think it is. And often there are unintended consequences - people keep fiddling with the mask and they keep touching their face.

Regardless of what uninformed people think, the science is showing how serious mask wearing can be for ordinary people due to the hypoxia-blood clot link. How much longer are people going to be given their medical marching orders by politicians?

*****

Makia Freeman is the editor of alternative media / independent news site The Freedom Articles [20] and senior researcher at ToolsForFreedom.com [21]. Makia is on Steemit. [22]

Sources:

https://ashpublications.org/blood/article/132/4/452/103891/Hypoxia-downregulates-protein-S-expression

https://www.youtube.com/watch?v=uleQ1jGezNI

https://www.sciencedaily.com/releases/2018/08/180802115657.htm

https://dissentersandskepticsoforegon.wordpress.com/2020/07/13/the-lethal-link-between-masks-hypoxia-and-blood-clots/

https://thefreedomarticles.com/doctor-reveals-corona-effect-blood-coagulation/

https://thefreedomarticles.com/exposing-the-occult-corona-initiation-ritual/

https://thefreedomarticles.com/covid-19-umbrella-term-fake-pandemic-not-1-disease-cause/

https://wwwnc.cdc.gov/eid/article/26/5/19-0994_article

https://www.youtube.com/watch?v=jy_7a8GNN4Q

https://www.prisonplanet.com/broward-county-emergency-order-mandates-people-wear-facial-coverings-inside-their-own-homes.html

https://thehill.com/homenews/news/508526-dc-mayor-issues-order-requiring-masks-outside-home

https://www.activistpost.com/2020/07/colorado-town-threatens-up-to-a-year-in-jail-for-people-who-dont-wear-masks.html

https://davidicke.com/2020/07/21/message-from-a-mask-refusenik-in-israel/

https://techstartups.com/2020/07/01/dr-fauci-march-theres-no-reason-walking-around-mask-changed-video/

https://masks4all.co/about-us/

https://www.technocracy.news/masks-are-neither-effective-nor-safe-a-summary-of-the-science/

https://www.nexusnewsfeed.com/article/science-futures/wearing-a-mask-offers-little-if-any-protection-from-infection-harvard-doctors/

https://articles.mercola.com/sites/articles/archive/2020/07/19/are-face-masks-effective.aspx

https://www.bitchute.com/video/kznu3iH1rm01/

https://www.technocracy.news/censored-a-review-of-science-relevant-to-covid-19-social-policy-and-why-face-masks-dont-work/

The post Masks Cause Damage: Study Reveals Mask-Hypoxia-Blood Clot Connection [23] appeared first on The Freedom Articles [20].

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Here's an interesting audio track to listen to while reading.

The Matrix	The Matrix
A.I. runs The Matrix	Entities* ran The Matrix but turned over control to demons who turned over control to A.I., somewhere between 1999 and 2019.
One must fight to escape The Matrix.	One must be neutral to escape The Matrix.

In many ways I find in watching this movie quite a challenge to "stomach" all the violence and martial arts, yet I'm sure this is just what many need to get them interested enough to watch the movie. Such would best find another URL. Reading further here will only be of interest to those who wish to unplug from The Matrix. In making use of The Matrix metaphor, what I'm recommending is to see the physical warfare of The Matrix not only as physical war, but as being symbolic also of psychic warfare, and also as a warfare of ideologies (and is an additional warning about the direction of the development of our technology as we were warned in: The Terminator, The Forbin Project, War Games, and in RollerBall (the original James Caan version, not the remake)), and that in totality it is an excellent metaphor of the Neo World Orwellian battle now waging on Ter-Ra.

If we all have "equal potential" but by freewill choice have each developed different skills to different levels as we all evolve, then there will always be "the first one" to overcome a limit, to manifest an ability, and they may need the assistance of some technology to do so... yet as evolution continues... the rest of the collective begin to learn what at first only the master, "The One", was able to do. Neo was "The One" who was first able to "best" a "Smith", an agent. And at the end of the first movie of the trilogy, even without a computer, he called "us" to notify us of what was possible, and awaken us to follow in his contrail.

Based on the newsgroup name, the newsgroup alt.movies.the-matrix is appropriate for discussing the movie named The Matrix. I suggest that the appropriate newsgroup is alt.parallel.universes for discussion of the Matrix, the reality of human enslavement into an illusion that defines, limits, and forms human Ter-Ra'an "reality".

A discussion of the Matrix (the message) rather than The Matrix (the medium) is really only possible between those of us who have sufficiently unplugged from the Matrix to be able to see it in action. While in The Matrix it is Artificial Intelligence which runs the Matrix, in human terran "reality" it is still the case that entities* run the Matrix, though with the help of quite a bit of technology.

Humanity, as a species, is deciding whether to be independent sovereigns, or democratic slaves of Corporations. The vast "reality" out there, the Matrix, is beamed by nearly every television channel, and most are unwilling to wake up out of the Matrix and see the truth, the real reality, behind all the lies we accept in the name of "News".

Based on my investigations into the higher dimensions / paranormal / spiritual, I keep arriving at awareness of our reality being expressly and purposefully veiled. It's not just that we as individuals have become lost in illusion, lost in lower dimensions forgetting our essence and the reality of our higher dimensional self. We all know that somehow, we all could be enlightened, but for whatever reason, aren't fully manifesting out abilities. So, questions:

1. If we were to evidence a higher level of consciousness, what is the reality we'd discover beyond the illusion? What would we awaken to? Is it fantastically either better or worse than the illusion we play in called "real"?

   It looks like humanity is currently under the possession and control of a group of higher dimensional / lighter density extraterrestrials, who, operating in conjunction with human companions, are operating a covert government of earth, the reality of which is that most surface dwellers operating in conjunction with their aparent government, are in actuality simply being used as a slave race in subservience to our overlords. They have given us a variety of illusions to keep us quitely subservient.

   Amongst alien abduction reports are a consistent message that when abductees protest and tell the abductors that they do not have the right to do what they're doing to the humans, the humans are told in response, "Yes, we do"... indicating that the relationship we have to our overlords is not much different than "lower" animals experience in relationship to the humans who abduct them for laboratory experiments or as sources of food. One of our illusions is thinking we are at the top of the food chain.

   Likewise, thinking that we have freedom, free will choice, keeps us from revolting against the hierarchy and the tedious lives of slavery we live producing for not only ourselves, but also for those parasitic overlords who farm us.

   Other references indicated consistenly that certain ETs refer to us as "containers", and aparently they buy, sell, and barter souls as we would any commodity. A way of looking at the design of a human is that a body is the hardware, a soul is the software. And we know how important it is to have the latest upgrades of both.

2. If we were to evidence a higher level of empowerment, what is the reality we'd create instead of the illusion? What would "heaven" or "paradise" look like to you?

   I liked the presentation in "What Dreams May Come", of how we each can create our own "reality" in "heaven", but in order to share, we have to agree on a "reality" to be shared, and that cocreated shared reality is a lot nicer than the one we have cocreated and now share physically.

   Obviously somebody who participates in cocreating "Earth" has some pretty twisted and evil inclinations, to get what we get.

3. Presuming you could ascend today to total consciousness and total empowerment to manifest any thought or desire, how would you be manifesting in the playground of the reality you cocreated in question 2?

4. The Metaquestion:
   1. Win the game?
   2. Change the game?
   3. Escape the game?

Don Juan referred to it as "reality by consensus", and its' effect upon us appears to be very powerful. Every Spiritual Master I have ever read about speaks of the illusion we have trapped ourselves in, and for the need to wake up from the illusion and begin to truly "See".

For me the metaquestion / metalesson is... since we know this world is a cocreated illusion, consensus reality, and that it is possible for the individual to step outside the consensus and create any private reality, and for the collective to grow and evolve and change its' shared reality... how do we most effectively do so, and in which direction?

While the laws of many nations and the behaviours of many adults violate the rights of minors, once an individual has reached the age of Majority, usually around age 18 for some aspects of life but varying from 12 to 21 for others, we finally acknowledge them as a self-responsible being, begin to deprive their parents of the so-called "right" to control that being, and begin to offer them whatever level of "sovereignty" is available within the local political system. Once you've liberated yourself from debts and other obligations in the physical world, there is the karma of other lifetimes to complete to arrive at total freedom of choice (free dominion) in the here and now. From this place of empowerment it becomes actually possible to follow spiritual guidance, and / or to claim your proactive powers of creation, creativity.

Much of spiritual guidance, and the assistance of "guides" is in service to the mission you contracted to accomplish during this incarnation. When this mission is completed, then another quantum level of freedom is made available. Part of the multi-incarnational karma to heal is the "original sin" of "the fall", each individual's mistakes or errors of belief and choice, made at the spiritual level and thereby impacting all incarnations. Part of each human's mission is to bring more light to the planet, a living entity which nurtures our life, and whom we nurture. The ability to channel the light of Source to heal others including earth is a function of the quality of connection you have with the Source. Healing of one's karma and "sin" (mistakes) to bring integrity and power in that connection, to remove obstacles and blockages in that direct channelling of the Source light, facilitates your mission and karmic completion to achieve freedom, empowerment in the here and now to create and enjoy free dominion.

What contracts and agendas are you attached to, are attached to you? Why? Are you sure you really want to keep them? What must you do to free yourself from them? Are you willing to do the work required to achieve free dominion?

Consider that Humanity is not only engaged in the ascension process, but also in the process of achieving racial adulthood, claiming our godhood, i.e. sovereignty, and liberating ourselves from the slavery to other races (ETs) we have lived in for so long. The Neo World Orwellian is only new in that it represents further steps in the loss of sovereignty into the darkness of enslavement to dark evil forces of both Terran and ExtraTerrestrial origins. Only self-responsibility will move us forward.

A sovereign is an individual operating in dominion, a divine creator operating harmlessly from spiritual source.

A sovereign is not concerned with harmless creations of other sovereigns. Live and let live.

Sovereigns have use only for truth. Lies and deceit are only useful in the games of non-sovereigns operating in domination of each other rather than in dominion. A society of sovereigns is win-win-win. Any right-wrong win-lose paradigm can only exist between those struggling for domination.

Domination comes originally from self-denial of self-power, and the consequent need to (ab)use other's power in place of the denied self-power. The only antidote is to reclaim one's divine self-responsibility. What must be given-up is all victimhood-victimization, blame, and control of others, to arrive in a mode where all of your free will in your dominion in your reality is harmless and self responsible. Learn to live with all the freedom you can have that does not betray responsibility for the impact of your actions on others (loving versus hurtful), or karma will sneak up on you and bite you in the butt. If you don't make your responsibility conscious and keep it directly related to your actions and impacts, it will come back to you karmically, subconsciously, randomly, and it will take more work to clear, to balance your karmic accounts, because you must work to connect the consequences (karmically implemented effects in your reality) with their causes (your intents and actions and their impacts on others) from other time-space coordinates (e.g. past lives).

---

The Matrix

Cosmic Lattice, The, Part I.

Cosmic Lattice, The, Part II.

---

FootNotes

*Entities: Spirits/Souls, whether or not they "currently" are embodied, and regardless in which body types or on which planets manifest their embodiments (incarnations). Thus both terran humans and all varieties of "Extra-Terrestrials", and all "angels", "demons", etc. are "entities".

---

Here's an interesting video to watch after reading.

From WordNet (r) 3.0 (2006) [wn]:

  meme
      n 1: a cultural unit (an idea or value or pattern of behavior)
           that is passed from one person to another by non-genetic
           means (as by imitation);
	  "memes are the cultural counterpart of genes".

From The Jargon File (version 4.4.7, 29 Dec 2003) [jargon]:

  meme
   /meem/, n.
  
      [coined by analogy with "gene", by Richard Dawkins] An idea considered as a
      {replicator}, esp. with the connotation that memes parasitize people into
      propagating them much as viruses do. Used esp. in the phrase meme complex
      denoting a group of mutually supporting memes that form an organized belief
      system, such as a religion. This lexicon is an (epidemiological) vector of
      the "hacker subculture" meme complex; each entry might be considered a
      meme. However, meme is often misused to mean meme complex. Use of the term
      connotes acceptance of the idea that in humans (and presumably other tool-
      and language-using sophonts) cultural evolution by selection of adaptive
      ideas has superseded biological evolution by selection of hereditary
      traits. Hackers find this idea congenial for tolerably obvious reasons.

Faery blessings -- celeste

Synthetic {Telepathy,Vision,Presence}

Govern-Ment [al] (literally "Mind-Kontrol") by Techology driven by A.I.

You can not have any private thought

Barrie_Trower_-_Dangers_and_Lethality_of_Microwave_Technology_2010 is expert witness testimony, which, without any other evidence ever being necessary, is sufficient to prove that:

• Bee Colony Collapse is due to microwave radiation, i.e. cell-phone towers, and insecticides.
• No child should use, have, or even be around a wireless-phone or cell-phone which is in use, nor in a house or school with Wi-Fi, nor a "smart" power, water or gas meter.
• No woman who has even the remote possibility of becoming pregnant should carry a cell-phone on her body or in her purse, much less tucked into her brassiere between it and her boobs, or tucked into the waistband or pocket of her pants or skirt, without switching to "airplane mode", (turns off all the radios).
• "Nuremburg Treaty (was signed by all world nations):
  No [mankind] being will be experimented upon without their consent,
  and before they give consent, they have the legal right to understand
  all of the implications,
  all of the present health problems,
  all of the future health problems,
  and they have the legal capacity to say: 'No!'
  The only exception is a Doctor may experiment upon theirself."
  I do not consent to electromagnetic or scalar waves which have not been proven safe, nor chemtrails, anywhere upon my island of Kaua'i. -- celeste

You can not have any private thought

• Implanted Thoughts

  ---

• 
  

  ---

• 
  

  ---

• 
  

  ---

• 
  

  ---

• 
  

  ---

• 
  

  ---

• Synthetic Telepathy technology

Faery blessings -- celeste

---

Red Hot Highlights
By Anna Von Reitz
2020-02-19 06:36

Please note that Trump has 250,000 Troops deployed for reasons that nobody in the civilian world knows. A quarter of a million men and women wearing "US" uniforms and flying our flag -- "in our names" -- while unwittingly working for a for-profit British Crown Corp franchise doing business as "the" UNITED STATES OF AMERICA.

And they don't even know they are operating as mercenaries.

It has been suggested that the US troops are being deployed against us, the feckless Americans who have left our country on autopilot for 160 years.

So here we all sit, waiting for the shoes to drop. Watch to see if they are red slippers, Florsheim loafers, hobnail boots, or Italian hand-made.

Let's recap the other Red Hot Highlights that all thinking people need to know:

Remember that carbon dioxide makes up about 1/300th of 1 percent of the atmosphere.

Remember that the carbon-calcium cycle and photosynthesis both immediately remove carbon dioxide from circulation. That's why carbon dioxide makes up such a tiny part of the atmosphere. The plants, algae, and corals gobble it up.

Read that: we do not have and cannot develop an over-abundance of carbon dioxide in the atmosphere.

Remember that The Greenhouse Gas Theory was proposed in 1824 and discarded for the simple reason that it violates The Second Law of Thermodynamics.

Read that -- The Greenhouse Gas Theory is pure bunk, and scientists have known that for two hundred years.

Remember that in my lifetime the amount of atmospheric oxygen has dropped from around 21% to 16%.

Remember that atmospheric oxygen has dropped from 28% over the course of the last 20,000 years.

That is, we lost 7% over 20,000 years and another 5% in the last 60 years.

Anyone see a problem here?

The problem isn't too much carbon dioxide. It's too little oxygen.

We are being lied to for power and profit, so until we wake up ourselves and face facts, we have no chance to address the actual problem.

What should we do to the Mindless Ones blathering day and night about the dangers of carbon dioxide and "emissions" on CNN and BBC and in corporate board rooms from here to Paris?

Maybe we should observe the facts and give them the 200 year-old news?

And now, the World Health Organization is mad at Robert David Steele, but I checked out what he brought forward and so should you. Most of this is from a book called "The Invisible Rainbow" by Arthur Firstenberg -- here's a quote to get you started:

"In 1889, full-scale electrification was carried out in the USA and, shortly thereafter, in Europe. That same year, as if by chance, doctors were inundated with cases of flu, which had until then appeared only infrequently. The victims’ symptoms were far more neurological in nature, resembling neurasthenia, and did not include respiratory disorders. The pandemic lasted for four years and killed at least a million people. In 2001, Canadian astronomer Ken Tapping showed that the influenza pandemics over the previous three centuries correlated with peaks in solar magnetic activity, on an 11-year cycle. It has also been found that some outbreaks of influenza spread over enormous areas in just a few days -- a fact that is difficult to explain by contagion from one person to another. Also, numerous experiments seeking to prove direct contagion through close contact, droplets of mucus or other processes have proved fruitless. From 1933 to the present day, virologists have been unable to present any experimental study proving that influenza spreads through normal contact between people. All attempts to do so have met with failure." Read that: it's time for a new theory.

It comes down to this: there is no way that a physical germ vector could spread fast enough to account for the observed facts presented by any of the major contagions we know about, but there is an explanation that could account for all of it, along with solving a great many other modern medical and scientific mysteries.

Here's something I happen to know about that corroborates Firstenberg's explanation of EM Radiation impacts on our biology --

People suffering from inherited Porphyria were long ago observed to worsen when exposed to artificial electromagnetic fields.

Porphyria is caused by a genetic mutation that interferes with the enzymes that build "heme" -- part of the hemoglobin molecule and this results in light sensitivity, skin ailments, nerve problems, anxiety, depression, hemolysis (spontaneous bruising and bleeding) and can cause mental problems -- hallucinations -- as well.

Porphyria is a serious and unpleasant condition and exposure to artificial electromagnetic fields makes it worse. Why?

Hemoglobin carries oxygen in our blood, and Porphria reduces the amount of viable hemoglobin, therefore, also the oxygen-carrying capacity of the blood.

Combine that with decreasing atmospheric oxygen and what is today called "Electrical Sensitivity" and you get:

• headaches
• dizziness
• nausea
• confusion
• fatigue
• nervous exhaustion
• depression
• muscle weakness
• various kinds of blood disorders
• internal bleeding and bruising
• heart irregularities
• symptoms akin to a hemorrhagic fever

...independent of any biological vector at all.

The overall loss of oxygen in the atmosphere, the additional air pollution in China, and the deployment of 5G exposing people to much higher levels of EM radiation can very neatly account for the widespread symptoms of hemorrhagic fever.

It also explains the fact that people thought to be suffering from the corona virus are recovering with simple oxygen therapy in South Korea: https://www.naturalnews.com/2020-02-18-south-korea-successfully-treating-coronavirus-oxygen-therapy.html

There's more. When radio transmitters were established on the Isle of Wight back in 1904, the native bees began to die off.

And where else have we had a major league problem with bees conking over for no known reason? America's farm belt, right where and when microwave transmitters were being installed and wi-fi was being jammed into every kitchen cabinet.

The Spanish Influenza Epidemic of 1918 sheds more light -- I quote Firstenberg again:

" [The Spanish Flu Epidemic] which actually began in the United States, at the Naval Radio School of Cambridge, Massachusetts, with 400 initial cases. This epidemic rapidly spread to 1,127 soldiers at Funston Camp (Kansas), where wireless connections had been installed. What intrigued the doctors was that while 15% of the civilian population were suffering from nosebleeds, 40% of the Navy suffered from them. Other bleeding also occurred, and a third of those who died did so due to internal hemorrhaging of the lungs or brain.

In fact, it was the composition of the blood that had been altered, as the measured coagulation time was more than twice as long as normal.

These symptoms are incompatible with the effects of the influenza respiratory viruses, but totally consistent with the devastating effects of electricity. Another incongruity was that two-thirds of the victims were healthy young people. A further atypical flu symptom was that the pulse slowed to rates of between 36 and 48, whereas this is a common result of exposure to electromagnetic fields."

There's more. You may have heard that heart disease and cancer were comparatively unknown a century ago and that diabetes was rare, too -- all these new disease statistics have been blamed on diet and environmental pollution, but they in fact appeared and escalated at the same time as the electrical grid and high-power radio transmitters. So?

Here's another quote from The Invisible Rainbow:

"Graphs showing the statistics for death rates from heart disease broken down by the degree of electrification of the American states in 1931 and 1940 are also very explicit and leave no doubt as to the toxicity of electromagnetic fields for the heart, thus exonerating cholesterol and diets deemed too high in fat."

And another Fun Fact -- both Thomas Edison and Alexander Graham Bell developed diabetes, which was very rare at the time.

There's a lot more, but it culminates in this gem:

"In 1997, there was a 31% increase in the number of cases of diabetes in the United States in a single year, which precisely correlated with the mass introduction of cell phones in the country."

Firstenberg builds a convincing historical development that is consistent with observed facts and explains things that are otherwise inexplicable.

Spanish Influenza, dead bees, wild increases in heart disease, diabetes, and cancer, and the reason that oxygen therapy is needed and why it helps people recover from the symptoms of the "corona virus". All in one swoop.

What remains to be seen is what we can do about it.

---

Practical Answers
By Anna Von Reitz
2020-02-19 05:40:41+00:00

The idea behind vaccines is that if you inject dead bacteria or dead viruses (viruses are technically dead already, but in this case, we are talking about denatured virus) our bodies will produce antigens that recognize the proteins of the specific bacteria or virus as foreign and attack them accordingly.

This can work to pre-warn and prepare the body to fight a specific virus or bacteria.

However...

As RFK, Jr. has proven in spades, vaccines today are not safe, not properly controlled, tested, composed of safe serum components, or -- generally speaking, effective.

This is because, again, the foxes have been left in control of the hen house.

Big Pharma has been allowed to do all sorts of crazy, irresponsible things like adding Mercury to vaccine serums -- apparently just to see what injecting known poisons would do to us. Uh-duh.

The idea, then, that we should willingly roll up our sleeves and subject ourselves as lab rats for Big Pharma and that Big Pharma should be held harmless for the results is ludicrous, but until we all stand up on our hind legs and push back, that's what we've got going on.

And the quasi-military government of "the" United States of America thinks it owns us and is entitled to force us to submit to "mandatory" vaccinations as long as we stupidly allow them to claim that we are U.S. Citizens [This is the political status equivalent of people in the active duty military and we all know how "free" they are while on tour, don't we?]

If you ever needed a good reason to drop the U.S. Citizen mask and reclaim your God-given freedom by declaring your birthright political status as an American -- having control of your health care is about as good as it gets.

Go to: wwwTheAmericanStatesAssembly.net and get started and get pushing today. Many hands devoted to both freedom and health make light work. Sit on your hands and you know what to expect.

Hand washing, surface cleaning, and fighting infections with ultrasonically distributed anti-virals, such as the essential oils [classic spice, citrus, tea tree, and oregano] proven to kill even Bubonic Plague, are far more effective in destroying all biologically active infections, whether or not these bugs are "weaponized".

But, what if it's not even a virus? What if we are seeing the effects of 5G?

Little known fact -- Wuhan was the location of the first Chinese roll out of 5G.

Another little known fact -- 5G produces radiation sickness with symptoms identical to serious influenza, or, corona virus.

Imagine that? Two for the price of one. And get the worldwide population reduced at the same time. Our nightmare, the Zionist dream.

If anyone out there was paying attention, the Democratic Party has entirely collapsed in on itself. The craziness that has dominated DC for a century and a half, as it turns out, is not superficial or even political in nature.

Recent studies have literally, factually, statistically proven that people who identify themselves as "Democrats" or as members of the Democratic Political Party, are far more likely to have been treated for mental illnesses ranging from "serious depression" to chronic anti-social conditions like "Borderline Syndrome" to Schizophrenia to outright episodic violent psychosis.

The picture of Nancy Pelosi's sullen face as President Trump read the new employment statistics for African and Hispanic Americans began to make sense. Her snarling over improved median household income, reduced crime statistics, and increased American longevity, came into focus, too.

I have already explained why the Democrats have to keep their constituents poor and uneducated and sick despite all the promises they make and despite entire generations of wielding the Big Stick in DC. Our ignorance and discontent is their Bread and Butter. It's what keeps them in power.

Our failure to check voting records and study history only exacerbates the situation and makes it less likely that we will find a solution to the common cold or much of anything else.

While you were sleeping Democrat-controlled Think Tanks quietly re-defined Old Age as a disease.

Time all the Baby Boomers woke up while they still have a leg to stand on and freedom from Politburo-style Health Commissions.

Old age is a disease? Who knew? Is it catching?

There are days when I want to track down every Democrat in America and have a few words, including a Logic Test, to check out their reasoning abilities.

Bloomberg and Company can obviously see the logic that keeping people discontent and miserable while feeding them lies as to what you are going to do about it, is an avenue to power.

I wonder if they can see the End Game -- what happens to them after all their constituents are gone? Murdered by biological and economic and media warfare? Killed by despair, drugs, poverty, and war -- none of which was ever necessary?

When all those consumers misidentified as "Useless Eaters" are gone, exactly who or what is going to stoke their economies and fund their billions? Their private Caribbean Islands -- like Joe Biden's little paradise away from home?

They are smart the same way criminals are smart. Quick on the uptake when it comes to any personal advantage, but really, really slow when it comes to seeing the Big Picture of Cause and Effect.

And now it's all catching up to them.

Just say no and say it in a big way. Say it consistently, with determination and fervor. Look them all in the eye and say, "No. Ain't happenin'. Bye."

And join me in laying in a supply of anti-septic wet wipes and bleach, vinegar and essential oils, ultrasonic diffusers, humidifiers, hydrogen peroxide, and soap.

I've been saying that we really need to clean house for years. Who knew it would entail actual mops, buckets, and bleach?

Go to: www.TheAmericanStatesAssembly.net and jump start self-government today.

---

The Direct Relationship Between Electrification and Pandemics Posted on April 8, 2020 by State of the Nation.

Magnetobiology: 60 GHz and Oxygen Deprivation

Excerpt from transcript of Dr. Thomas Cowan:

In every pandemic in the last 150 years there was a quantum leap in the electrification of the earth.

In late fall of 1917, there was the introduction of radio waves around the world. Whenever you expose any biological system to a new electromagnetic field you poison it, you kill some, and the rest go into a kind of suspended animation so that interestingly they live a little bit longer and sicker.

Then starts in WWII the next pandemic with the introduction of radar equipment all over the earth, blanketing the entire earth in radar fields. First time humans have ever been exposed to that.

In 1968 there was the Hong Kong flu and it was the first time the earth has a protective layer in the Van Allen belt, which essentially integrates the cosmic fields from the Sun and Earth, from the Moon and Jupiter etc., integrates that and essentially distributes that to the living beings of the earth. We put satellites emitting radioactive frequencies throughout the Van Allen belt. Within six months we had a new viral pandemic. Why viral? Because the people are poisoned, they excrete toxins. They look like viruses so people think it's a flu epidemic. Excerpt from the book: "Magnetobiology", Underlying Physical Problems. Effects of electromagnetic fields on living organisms

Oxygen the atom is O. Oxygen the molecule is 0₂. Two atoms together.

These two atoms forming the oxygen molecule share some electrons. 60 GHz causes electrons surrounding oxygen molecules to spin, akin to how high-powered microwaves running on 2.4 GHz impact molecules in food such as water. They're heating, in part, by causing those molecules to rotate or oscillate with each wave. The movement energy from the rotation of these super tiny water molecules helps heat the rest of the food.

In a similar way that 2.4 GHz causes H₂0 to oscillate, 60 GHz even at low power causes electrons on oxygen molecules to spin; changes to the spin frequencies on oxygen electrons impact human biology.

When you breathe air into your lungs it gets oxygen into your blood, brain, tissues etc., and oxygen entering your lungs gets picked up by a very important iron containing protein called hemoglobin in your blood.

The impact of oxygen molecules spinning the electrons is that it makes the hemoglobin unable to uptake the oxygen and get it to the rest of your body.

---

---

• Barry_Trower-Dangers_and_Lethality_of_Microwave_Technology_2010
• connection between CoronaVirus and 5G
• david wilcock on the great pandemic part iv
• veteran md drops bombshell about 5g technology dangers at 5g hearing
• To bee, or not to bee, that is the 5G question - Olle Johansson
• 5G confusion clarification one step at a time
• BioInitiative.org
• https://ehtrust.org/science/bees-butterflies-wildlife-research-electromagnetic-fields-environment/
• https://www.electricalpollution.com/WirelessKillsTrees.html

---

> Feed: EMR Australia - Blog
> Title: Swiss Experts on Wireless Radiation and Health
> Author: Lyn McLean
> Date: Sun, 07 Mar 2021 03:42:41 -1000
> Link: https://emraustralia.com.au/blogs/news-1/swiss-experts-on-wireless-radiation-and-health
 
Swiss experts say that electromagnetic fields, at levels that comply with 
international standards, increase oxidative stress which is implicated in many 
adverse health conditions.
 
In a special issue of their newsletter, BERENIS, the Swiss expert group on 
electromagnetic fields and non-ionising radiation, released the results of their
review of approximately 150 animal and cell studies conducted between 2010 and 
2020. '...the majority of the animal and more than half of the cell studies 
provided evidence of increased oxidative stress caused by RF-EMF 
 [radiofrequency/wireless electromagnetic fields] or ELF-MF  [power-frequency 
fields]. This notion is based on observations in a large number of cell types, 
applying different exposure times and dosages ... also in the range of the 
regulatory limits.'
 
Oxidative stress and health
 
Oxidative stress occurs when the body has more free radicals--molecules that 
contain oxygen and have an uneven number of electrons so that they react easily 
with other molecules--than antioxidants--molecules that neutralise free 
radicals. (The reaction of free radicals with other molecules is called 
oxidation.)
 
Oxidative stress is a factor in many health problems and diseases. The report 
says, 'If this state persists over a longer period of time or occurs repeatedly,
it can lead to changes in the biological material and thereby to health-related 
malfunctions of cells and organs. Thus, increases in biomarkers for oxidative 
stress ... are observed in many diseases, such as cancer, diabetes, congenital 
malformations or neurodegenerative diseases.' Other conditions linked to 
oxidative stress include herosclerosis (the hardening of blood vessels), 
inflammatory conditions, high blood pressure and heart disease. Oxidative stress
is also involved in ageing.
 
Effects on nervous system
 
The BERENIS team found that exposure to electromagnetic fields had harmful 
effects on the nervous system and negatively affected cognitive abilities, such 
as memory. 'Associated with longer exposure periods of weeks or months, even for
just a few hours per day, an increase occurrence of ROS  [free radicals], an 
overload and exhaustion of antioxidative protective mechanisms and damage to the
DNA were reported for RF-EMF at various frequencies and doses ..., even at SAR 
 [specific absorption rate] below the regulatory limits.'
 
The authors suggested that oxidative stress from wireless radiation may be 
increasing calcium influx into cells and this mechanism may be causing the 
damage to the body. They say,' Voltage-dependent calcium channels ... for 
instance the TRP1 ... channels are involved in pain transmission and can be 
activated not only by stimuli such as heat, capsaicin, but also by oxidative 
stress.'
 
Effects on immune system
 
The BERENIS team investigated the effects of EMF-induced oxidative stress on the
immune system. While they found no conclusive evidence that exposure affected 
immunity, they found 'indications in immune cells that RF-EMF influences the 
response to other stress factors.
 
Effects on reproductive system
 
Studies also showed that the oxidative stress from exposure had negative effects
on the reproductive system. 'The majority of the findings from the animal 
studies indicate a functional and morphological impairment of spermatozoa by 
RE-EMF exposure, which is associated with an increase of ROS, reduction of 
antioxidant capacity and lipid peroxidation.'
 
Vulnerability to oxidative stress
 
The report showed that age affected the response of exposed organisms. In both 
the nervous and immune systems 'very young animals could not compensate for 
oxidative stress.' In the nervous system, the elderly were more vulnerable to 
exposure 'due to reduced antioxidative capacity in the brain'.
 
People with existing health problems may be more vulnerable to exposure. 
'Pre-existing conditions, such as immune deficiencies or diseases (diabetes, 
neurodegenerative diseases), compromise the body's defence mechanisms, including
antioxidative protection, and it is therefore possible that individuals with 
these conditions experience more severe health effects,' the expert team wrote.
 
'Is there evidence for oxidative stress caused by electromagnetic fields? A 
summary of relevant observations in experimental animal and cell experiments 
related to health effects in the last ten years', Prof Meike Mevissen, 
University of Bern Dr David Sch?rmann, University of Basel, BERENIS - The Swiss 
expert group on electromagnetic fields and non-ionising radiation Newsletter - 
Special Issue January 2021, file:///C:/Users/User/Downloads/Newsletter%20BERENIS
%20-%20Special%20Issue%20January%202021.pdf
 
What you can do
 
Find out how to measure and reduce the fields in your home with our Home Test 
Kit. https://emraustralia.com.au/co... [1]
 
What else you can do
 
If you found the information above of interest, please forward this email to 
others.
 
If you would like to receive future news updates, please let us know at: 
https://emraustralia.com.au/pages/get-your-free-newsletter [2]
 
Links: 

1. link
2. link

---

> Feed: RADIATION DANGERS
> Title: Hundreds of Thousands of Birds Drop Dead Across American Southwest
> Author: admin
> Date: Mon, 21 Sep 2020 16:42:02 -1000
> Link: http://radiationdangers.com/5g/hundreds-of-thousands-of-birds-drop-dead-across-american-southwest/
 
People IT IS WAKEY WAKEY TIME!!!!! There is an AT&T 5G antenna at White Sands 
Missile Range in New Mexico. No doubt, you will see that 5G is operating 
wherever you find birds dropping dead and insects disappearing in droves. Why 
are people not seeing that this radiation is killing innocent beings? WTF is 
wrong with humanity that we refuse to see what we are participating in???? WE 
HAVE TO STOP USING WIRELESS DEVICES! THEY ARE KILLING THINGS.
 
This makes me sick to my stomach!
 
For proof of the 5G antenna at White Sands Missile Range, please see: https://ww
w.dvidshub.net/image/6337680/advanced-battle-management-system-onramp-2 [1]
 
 [image 3] [3]
 
  An AT&T mobile 5G antenna is being used to provide 5G connectivity to 
  participants of the Advanced Battle Management Systems (ABMS) Onramp 2 at 
  White Sands Missile Range, New Mexico on Aug. 27, 2020.

---

Source Article:
'Unprecedented': Birds mysteriously dropping dead across southwestern U.S.
http://emrabc.ca/?p=18023&cpage=1#comment-689606 [4]

---

Many different species of birds have been found dead in New Mexico in recent 
weeks, sparking concern among researchers at New Mexico State University's 
department of fish, wildlife and conservation ecology.
 
"It's just terrible," NMSU biologist Martha Desmond told CNN [5]. "The number is 
in the six figures. Just by looking at the scope of what we're seeing, we know 
this is a very large event, hundreds of thousands and maybe even millions of 
dead birds, and we're looking at the higher end of that."
 
Desmond first noticed the die-offs last month at the White Sands Missile Range 
(WSMR) and the White Sands National Monument in the southern part of the state. 
She and her team have collected approximately 300 dead migratory birds since 
then.
 
NMSU biologist Allison Salas [6] says she sent some students around campus on 
Monday to search for birds. They came back with "several individuals of 
different species" within a few hours.
 
Read more: Blood-hungry, hurricane-fuelled mosquito swarms killing livestock in 
Louisiana  [7]
 
"The birds seem to be in relatively good condition, except that they are 
extremely emaciated," she wrote on Twitter [8]. "They have no fat reserves and 
barely any muscle mass. Almost as if they have been flying until they just 
couldn't fly anymore."
 
The dead birds include various insect-eating birds such as sparrows, blackbirds,
warblers and bluebirds.
 
"I don't think I've ever seen anything so horrible in my life," Desmond told 
local station KRQE [9]. "A lot of these species, they're already in trouble and 
they're experiencing declines, and then to have this type of event occur on top 
of it, it's devastating."
 
The birds have been seen acting strange before their deaths, according to 
experts at NMSU. Many species that typically perch in trees or bushes have been 
spotted hopping around on the ground. The birds have often appeared dazed, and 
many have been hit by cars because they've been too slow to get out of the way.
 
"People have been reporting that the birds look sleepy ... they're just really 
lethargic," Trish Cutler, a biologist at the WSMR, told the Las Cruces Sun 
News [10].
 
"One thing we're not seeing is our resident birds mixed in with these dead 
birds. We have resident birds that live here, some of them migrate and some of 
them don't, but we're not getting birds like roadrunners or quail or doves."
 
Potentially hundreds of thousands of migratory birds [11] will not make their 
annual trip this winter after a mysterious mass die-off that has alarmed 
biologists in the southwestern United States.
 
 [snip]
 
Read Full Article Here [4]
Links: 

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11. link

---

> Feed: The Freedom Articles
> Title: 5G_Influences DNA
> Author: Makia Freeman
> Date: Wed, 22 Jul 2020 15:17:45 -1000
 
 [image 1] [1]

A new study mathematically models how 5G induces coronaviruses (such as SARS-CoV-2 or COVID-19) via millimeter wave penetration of our cells. 5G can also influence and change our DNA.

5G induces coronaviruses

according to a new study just published on the US NIH (National Institute of Health) website PubMed.gov and published earlier elsewhere. The study, entitled 5G Technology and induction of coronavirus in skin cells [2] (full version here [3]), comes to the shocking conclusion - shocking from a mainstream scientific viewpoint - that 5G technology can instigate the body to produce viruses as a cellular response. Guess what? The 5G millimeter waves (so-called because they operate in extremely high frequencies where there is less than a millimeter between the wave peaks) can make the body produce not just any class of viruses but actually coronaviruses! This research peels back another layer of Operation Coronavirus, affirming the coronavirus 5G connection [4] that I and others were warning about in February when this entire plandemic got off the ground. In that article I asked the question: What if 5G is being used to open up the skin of those in Wuhan so as to allow the new bioweapon coronavirus to infiltrate more easily? Now with more information the question could be: What if 5G is being used to open up the skin and simultaneously create coronaviruses?

Research Spells Out How EMF in the Form of 5G Induces Coronaviruses

I will reproduce the entire abstract of the study here:

In this research, we show that 5G millimeter waves could be absorbed by dermatologic cells acting like antennas, transferred to other cells and play the main role in producing Coronaviruses in biological cells. DNA is built from charged electrons and atoms and has an inductor-like structure. This structure could be divided into linear, toroid and round inductors. Inductors interact with external electromagnetic waves, move and produce some extra waves within the cells. The shapes of these waves are similar to shapes of hexagonal and pentagonal bases of their DNA source. These waves produce some holes in liquids within the nucleus. To fill these holes, some extra hexagonal and pentagonal bases are produced. These bases could join to each other and form virus-like structures such as Coronavirus. To produce these viruses within a cell, it is necessary that the wavelength of external waves be shorter than the size of the cell. Thus 5G millimeter waves could be good candidates for applying in constructing virus-like structures such as Coronaviruses (COVID-19) within cells.

In plain English, this is what it says: DNA is constructed from electrons and atoms which can be influenced by external EM waves. These waves produce holes in the cells. The body creates hexagonal and pentagonal DNA bases to fill these holes, and these bases can join together to make virus-like structures such as coronaviruses within our cells. This builds on the previously known fact that 5G acts upon the bodys cells like a transmitter, and these cells in turn (especially the skins cells) act like antennae, absorbing signals and adjusting themselves based on those signals. This is, quite literally, mass programming.

5G Has Very Short Wavelengths, Allowing it to Penetrate Cells and Influence (Control) DNA

The study continues by outlining the exact method by which 5G induces coronaviruses:

Thus, a DNA could emit some waves and interact with external waves. However, most waves have a length more than the size of cells and pass them without any effect. Only limited waves with lengths smaller than millimeter could penetrate into cell membrane and interact with DNA inductors. These wavelengths could be observed in 5G technology. Thus, towers in this technology could exchange waves with DNAs within cells and produce various types of diseases such as COVID-19. In this study, we propose a mechanism for exchanged waves between towers and host cells to obtain effective wavelengths. In our method, skin cells act as dermatologic antenna, take waves in 5G technology and transfer them to host cells. Then, DNAs within host cells interact with these waves and move. By motions of a DNA, some hexagonal and pentagonal holes emerge. To fill these holes, some bases are constructed within cells. These holes join to each other and form RNAs of COVID-19.

This is scary enough, however the bigger picture is even worse. The tiny waves of 5G can accomplish what other EMF technology (4G and below) cannot do, by penetrating the cell membrane and interacting with our DNA inductors. Were talking about the power to influence and manipulate our very DNA here:

An antenna could take waves in which their wavelengths are equal to its size. Thus, millimeter waves in 5G technology could be taken more by dermatologic antennas. These waves could pass the cell membranes, enter the nucleus and interact with DNAs. Previously, it has been shown that a DNA could act as the inductor and receiver or sender of waves. Thus, a DNA within a dermatologic cell like a keratinocyte receives external waves and sends them to DNAs of other cells like melanocytes. Waves in 5G technology and higher technologies could contribute in gene expressions, turn on some genes and turn off others.

Turn on and off your genes. That is SERIOUS power which 5G operators have over the population.

This echoes what I wrote in the 2017 article 5G and IoT: Total Technological Control Grid Being Rolled Out Fast [5] where I referenced the research of Israeli scientist Dr. Ben-Ishai, who showed that our sweat ducts work like helical antennas, absorbing energy and EM frequencies between 75-100 GHz, part of the range used by 5G.

5G Induces Coronaviruses - Further Implications

So what are the implications of this study? There are many. Firstly, if 5G can be weaponized and aimed at people, firing EMF and manipulating their DNA to produce coronaviruses, then the external threat is not some new killer virus, but rather destructive battlefield technology disguised as telecommunications technology. Anyone still looking at airborne particles and worried about contaminated surfaces is missing the point completely. Secondly, building upon the first point, if the NWO (New World Order) controllers running this agenda have the power to induce people to make coronaviruses, or even a specific strain like SARS-CoV-2 (assuming it exists), then there is no contagion or viral spread as such. Some such as Dr. Stefan Lanka [6] believe contagion itself is a myth. Either way, there is no medical or legal justification for shutting down small businesses, quarantining and isolating people, forced mask wearing and social distancing, because in this scenario some new virus is not being spread; people are being induced to create it inside their own bodies. Thirdly, it adds more weight to the idea that 5G mimics electroporation [4], the microbiology technique which uses an electrical pulse to create temporary pores in cell membranes through which substances like chemicals, drugs or DNA can be introduced into the cell. Both electroporation and 5G use pulsed waves to open up the cell, thus allowing the DNA inside to be altered.

[image 7] [7]

Fourthly, this research further bolsters the idea that the COVID phenomenon is linked to oxygen shortage (aka hypoxia or under oxygenation). This is explained in several ways, e.g. by the theory of Dr. Robert Young that COVID is actually blood coagulation [8], and by the 5G 60GHz effect on oxygen molecules. To recap, it is a fact that the 60 GHz band (used by 5G) affects oxygen. For instance, these technology/telecommunications websites (here [9], here [10] and here [11]) explain how oxygen absorbs a very high percentage (98% on one website) of 60 GHz waves, therefore making it undesirable and ineffective for radio and communication. That analysis, of course, is from the viewpoint of efficient telecommunication. However, my viewpoint is the opposite; I am coming to the topic looking at it from a health perspective, so I dont care how much O2 is impeding telecommunications, I care about how much the 60 GHz is impeding my ability to breathe! Dana Ashlie [12] explains in this February 2020 video (around the 11:00 mark) that when the O2 molecules absorb the 60 GHz waves, it affects the spin of their electrons. Changes to these spin frequencies in turn have impacts on human biology. It reduces the oxygen molecules ability to fully bind with and saturate the hemoglobin in our blood, thus preventing us from fully uptaking oxygen, thus depriving us of fully oxygenating ourselves. With lower oxygen levels, our energy and immunity falls, and we become weaker.

With this new information, think back to some of the headlines from January this year, e.g. Huawei Builds 5G Base Stations to Help Fight Corona Virus [13]. Did you catch that - to help fight coronavirus?! Its a sick joke. The cause of our problems is again presented as the solution.

Final Thoughts

This research is another crucial piece of the puzzle. We have known for awhile now that artificial EMF is causing great harm [14] to us. We have also known for awhile that 5G is extremely dangerous [15] in many ways, including hijacking our sweat duct antennae, bombarding us with pulsed waves (more damaging than continuous wave radiation), amplifying DNA damage via VGCCs, promoting deep EMF penetration and having mutagenic and carcinogenic effects, being emitted from a phased array structure that has been used for crowd dispersal. This research is more evidence that we are being deliberately poisoned, and that tales of species-jumping bat viruses from China are a red herring. We must continue to be vigilant in opposing 5G in all its forms, and doing what we can in our local area to prevent the 5G rollout. Our very DNA depends on it.

---

Makia Freeman is the editor of alternative media / independent news site The Freedom Articles [16] and senior researcher at ToolsForFreedom.com [17]. Makia is on Steemit. [18]

Sources:

• https://pubmed.ncbi.nlm.nih.gov/32668870/
• https://www.biolifesas.org/biolife/wp-content/uploads/2020/07/FIORANELLI.pdf
• https://thefreedomarticles.com/coronavirus-5g-connection-coverup-vaccines-transhumanism/
• https://thefreedomarticles.com/5g-iot-technological-control-grid/
• https://thefreedomarticles.com/doctor-reveals-corona-effect-blood-coagulation/
• https://www.rfglobalnet.com/doc/fixed-wireless-communications-at-60ghz-unique-0001
• https://www.everythingrf.com/community/why-is-the-60-ghz-band-not-good-for-long-range-communications
• https://vtechworks.lib.vt.edu/handle/10919/35234
• https://www.youtube.com/watch?v=CtfqUtW_8AA
• https://thefreedomarticles.com/aluminum-fluoride-glyphosate-emf-deliberate-concoction-pineal-gland/
• https://thefreedomarticles.com/5g-danger-13-reasons-health-disaster/

[19] [20] [21] [22]

The post 5G Induces Coronaviruses: New Study Models Millimeter Wave Influence on DNA [23] appeared first on The Freedom Articles [16].

Links:

1. link
2. link
3. link
4. link
5. link
6. link
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23. link

---

> Feed: RADIATION DANGERS
> Title: why-is-arthur-firstenberg-not-telling-you-that-5g-is-a-weapon?
> Author: Claire Edwards
> Date: 20 March 2021

Here is yet another message from Arthur Firstenberg [1], writing on behalf of the International Appeal to Stop 5G on Earth and in Space. As a co-author and former promoter of the Appeal, I am in the unenviable position of having a moral obligation to warn the public that they are being misled and misdirected. Our perilous circumstances compel me to do so.

As can be seen from the newsletter, Firstenberg is working closely with stop5ginternational, an organisation established by the very entity from which the current global putsch emanates, the depopulationist Club of Rome. It was initiated by a woman who worked directly for the Club of Budapest, subsidiary of the Club of Rome, and is led by a woman who is a self-confessed (claimed former) member of Extinction Rebellion, a Soros-funded organisation warmly endorsed by Club of Rome.

In December 2019, Firstenberg became an executive member of stop5ginternational, effectively merging the 5G Space Appeal with stop5ginternational, flagrantly ignoring my strong opposition to this as a co-creator of the Appeal, on the grounds that signatories did not sign the Appeal to pledge allegiance to an oligarch-inspired, depopulationist organization.

Firstenberg is therefore working hand in glove with people who are serving the interests of entities whose goals are depopulation and the theft of all the resources of our planet.

Firstenberg invites readers of his newsletter to write to environmental organisations, appealing to them to stop 5G. He is failing to acknowledge that environmentalism is itself a cover for eugenics. The Green New Deal is the financialisation of nature and all the major environmental organisations are fully behind it. Agenda 2030, pushed by these same environmental organizations, is exactly about eliminating most of humanity and subjugating the rest in favour of a tiny oligarchical elite, who are so stupid that they think they can use 5G to eliminate most of humanity and cyborgize the rest, while enjoying the run of the planet for themselves. They fail to realise that 5G will destroy all life on this planet, including their own.

People need to understand controlled opposition and how it works. Organisations are either infiltrated and diverted, or they are created to control and misdirect the opposition, with the purpose of running peoples efforts into the sand. Firstenberg exhorts readers to waste their time writing more letters to environmental organisations. If at first you dont succeed, keep using the same methods decade after decade and you will keep getting the very same results: nothing. And that is the case with Firstenbergs claimed multidecadal efforts to stop wireless technology. His impact in terms of any success in halting the inexorable expansion of wireless technology or preventing its depredations is effectively zero. I wonder why.

Looking back, I wonder now if the creation of the International Appeal to Stop 5G on Earth and in Space was always about misdirecting people, unbeknownst to me while I worked full-time for many months drafting, editing and administering the production of its 30 language versions. Firstenberg sabotaged this effort by taking nine months to automate the sign-up mechanism for the Appeal! The Appeal reached the notice of tens of millions of people so why are there only 300K or so signatories?

In his newsletter, Firstenberg claims to be very concerned about space debris, collisions in space, and the Kessler syndrome. Yet these are the very issues that I discussed in a text I drafted for inclusion in the Appeal, but which Firstenberg deleted! He refused point blank to include my text on space in the Appeal and told me that it was not relevant, when the very title of the Appeal included the word space! My text was based on my knowledge of the concerns about the use of space expressed at the United Nations, where for many years I edited all the documents of the Committee on the Peaceful Uses of Outer Space and its two subcommittees: scientific and technical, and legal.

Despite belatedly alerting the public to these important issues, what Firstenberg still scrupulously avoids mentioning - but which is in my text - is the issue of the weaponization of space. This was the number one concern in the space context at the UN year after year. My original text, excluded from the text of the Appeal by Arthur Firstenberg three years ago, may be found here [2].

Firstenberg also omits to inform the public that NATO declared space a domain of warfare in December 2019. If the Appeal had included my space text, vast numbers of people would have been paying attention, instead of which this planet-threatening event went virtually unnoticed.

What else did Firstenberg fight tooth and nail to exclude from the text of the Appeal?

? The precautionary principle

? The polluter-pays principle.

Both of these are relevant to the 5G discussion in the European context, if not elsewhere.

Now that we have identified these egregious omissions, we may wonder if there is other evidence that Firstenberg has impeded rather than forwarded efforts to stop 5G. We find that:

? When a benefactor funded a public relations effort to promote the Appeal in the UK at great expense, Firstenberg sabotaged it, resulting in no articles published and just two short and futile interviews with know-nothing DJs who couldn't even pronounce his name, let alone "electromagnetic radiation"

? When an NGO submitted a document on 5G to the United Nations and I edited it to a UN standard, Firstenberg reversed almost all of my edits, sabotaging the quality of the document

? When asked if he would agree to the summary of his book being given away as a freebie for an online summit on 5G, Firstenberg refused, thereby preventing hundreds of thousands of people from learning information that could have prompted them to engage

? Firstenberg never shared with me a single cent of money donated for the Appeal to cover my expenses while I promoted the Appeal for a full year

? Firstenberg tasked a third party with contacting me to tell me to stop talking about HAARP as a weapon

? Firstenberg lies that geoengineering/weather warfare/chemtrails is not taking place when it is fully documented and acknowledged

? Firstenberg refused to accept translations of his own newsletters that I organized in order to ensure that they reached people in different countries.

Furthermore, for two years I organised the translation into English and 10 further languages of a summary of Firstenberg's book that had originally been made by a francophone reader and ensured its free-of-charge dissemination worldwide, thereby promoting knowledge and sales of Firstenbergs book itself, and yet Firstenberg has shown virtually no interest in the original French summary or the other language versions, including English, and never put them on his website.

In February 2020, I sent the English summary to Robert David Steele and explained its relevance at the beginning of the "Covid" scam, in reference to the cruise ships equipped with 5G. He immediately published it on his website, with the result that thousands of people were able to see through the "Covid" hoax at an early stage.

Above we've listed a number of Firstenberg's omissions. But what else is he not telling you?

? Firstenberg is not telling you that wireless technology is a weapon, developed through many decades of military research.

Although Firstenberg blithely acknowledges that the US military spent decades compiling compendia of largely Soviet research on the biological effects of electromagnetic radiation (EMR), he fails to draw the obvious conclusion, that the purpose was to use EMR and wireless technology as weapons. It's as if we are to assume that, just as some people collect stamps, the US military collected research papers on the multifarious biological effects of EMR. We are not to imagine that they had any intention of doing anything in the least unpleasant with this information.

In the course of our collaboration on the 5G Space Appeal, we had many arguments about whether wireless technology and 5G are weapons, which he categorically denies.

Firstenberg excludes weapons experts from the 5G debate and/or attacks their credentials and good faith. This includes Barrie Trower, who spent decades debriefing Soviet Cold War spies about microwave weapons; Mark Steele, who is a weapons expert with many patents to his name; and Jerry Flynn, ex-Signals Intelligence with the Canadian military, whom I have never heard Firstenberg even mention.

It is instructive to compare the contents of Firstenberg's 2017 book, Invisible Rainbow: A History of Electricity and Life, and those of Robert O. Becker's 1985 book, The Body Electric: Electromagnetism and the Foundation of Life. Firstenberg likes to quote Becker, but only selectively.

While the mention of EMR as a weapon is taboo for Firstenberg, Becker has a whole chapter on it, entitled "Maxwell's Silver Hammer", a reference to a famous Beatles song about a murderer. And he has a whole section on invisible warfare. Becker even describes manipulation of our electromagnetic environment as "the ultimate weapon ... because it's imperceptibly subtle and strikes at the core of life itself".

? Firstenberg is not telling you about the early use of EMR as a weapon.

I see no mention in the index of Invisible Rainbow of the Moscow or Woodpecker signals. The former was the irradiation of the US embassy in Moscow by the Russians between 1962 and 1979, at levels within US exposure guidelines. The US set up Project Pandora to secretly study the effects on its embassy staff, which revealed that they had a white blood cell count 40% higher than normal and "lots of chromosome breaks". Three ambassadors died and hundreds of staff developed diseases.

The "Woodpecker Signal" was a pulse-modulated, extremely low frequency (ELF) signal emanating from an enormous transmitter near Chernobyl in Ukraine from 1976 until 1986, when the Chernobyl disaster put a stop to it. The UN International Telecommunications Union protested as it interfered with, inter alia, the emergency frequencies for aircraft on transoceanic flights.

Within a year or two of it starting, people in the US and Canada were complaining of unaccountable symptoms such as pressure and pain in the head, anxiety, fatigue, insomnia, lack of coordination, numbness and ringing in the ears.

Immediately before the outbreak of "Covid" in the city of Wuhan, China in October 2019, China had installed tens of thousands of 5G antennas [3] there. In January 2019, China had also completed building a military ELF radio antenna [4] on a site five times the size of New York. The usual purpose of such military installations is worldwide communication with submarines. In 2007, the World Health Organization (WHO) conducted a large number of studies associating ELF waves with a variety of diseases and symptoms, including hallucinations, lack of sleep, stress, depression, breast and brain cancers, miscarriages and suicide.

Where is this gigantic ELF radio antenna located? Its precise location is secret, but sources believe that it is in the region of Huazhong [5]. Both Wuhan and Huazhong are in Hubei province, and the Huazhong University of Science and Technology is located in Wuhan. Are we justified in assuming that this giant military antenna and Wuhan, the city where "Covid" first broke out, are in close proximity?

We know that ELF radiation is amplified in the magnetosphere up to one hundred thousand-fold, changing the Earth's electromagnetic environment. Becker warned that the continued expansion of this effect "threatens the viability of all life on Earth".

Is it really a coincidence then that "Covid", which is not a disease but an umbrella designation for a series of discrete, inexplicable and never-before-seen-together symptoms, should have broken out shortly after these two developments? After all, this danger is precisely what EMF scientists and doctors have been clamouring about for many years in at least 60 public petitions and appeals.

? Firstenberg is not telling you that HAARP is a weapon.

In his book, Invisible Rainbow, Firstenberg mentions the High-frequency Active Auroral Research Project (HAARP) in terms of the dangers of putting so much energy into the ionosphere and using it as a giant radio transmitter. But what is he not telling you about HAARP?

A European Union report published in 1999 refers to the Alaska-based HAARP system [6] as a weapon involving environmental manipulation and asked for information from the US on its risk to public health. HAARP was described as a research project using a ground-based apparatus, an array of antennae each powered by its own transmitter, to heat up portions of the ionosphere with powerful radio beams. The energy generated heats up parts of, and makes holes in, the ionosphere, which is what protects us from incoming cosmic radiation. It had links with 50 years of intensive space research for military purposes, including the Star Wars project, to control the upper atmosphere and communications. The report described HAARP as a serious threat to the environment, with an incalculable impact on human life. It described HAARP as being in breach of the Convention on the Prohibition of Military or Any Other Hostile Use of Environmental Modification Techniques [7], the Antarctic Treaty [8], the Outer Space Treaty [9], and the UN Convention on the Law of the Sea [10]. (See also documentary on HAARP with Dr. Nick Begich [11] and documentary on HAARP from the History Channel. [12])

I reported on the weapon aspect of HAARP in this article: For Sale to Lowest 5G Bidder: Planet Earth (Populations & Wildlife Optional) [13], section entitled "Has the High-frequency Active Auroral Research Project (HAARP) system morphed into 5G?"

HAARP bears a remarkable resemblance to 5G. HAARP is an ionospheric heater that uses banks of antennas arranged in phased arrays with a beam-forming ability. 5G also uses phased array antennas and has a beamforming ability. Like 5G, HAARP can be used as a communications system; it has mental-disruption possibilities; it can seriously impair the brain performance of very large populations; it can put voices in people's heads (voice to skull); it can heat the skin; it can change populations' emotional state over vast geographical areas, and perhaps even change and manipulate thought and behaviour; and it can create a lethargic or highly energized response.

This is what Zbigniew Brzezinski quoted in his 1970 book entitled Between Two Ages: Americas Role in the Technetronic Era (footnote, p. 28):

By the year 2018, technology will make available to the leaders of the major nations a variety of techniques for conducting secret warfare, of which only a bare minimum of the security forces need be appraised. One nation may attack a competitor covertly by bacteriological means, thoroughly weakening the population (though with a minimum of fatalities) before taking over with its own overt armed forces. Alternatively, techniques of weather modification could be employed to produce prolonged periods of drought or storm, thereby weakening a nations capacity and forcing it to accept the demands of the competitor (Gordon J. F. MacDonald, Space, in Toward the Year 2018, p. 34)."

Weather warfare is now a reality (see The Dimming [14], March 2021).

? Firstenberg is not telling you that EMR is a bioweapon.

Lt. Col. Tom Bearden explained in 2005 (Oblivion: America at the Brink) how EMR can be used for pathogenic priming by transmitting frequencies that simulate numerous pathogens attacking the immune system simultaneously. When the immune system meets a real pathogen, the body goes into cytokine shock. Vaccines together with EMR constitute a binary weapon.

? Firstenberg is not telling you about 5G's capacity for mind control.

Firstenberg does not mention the CIA MKUltra mind control programme or Jose Delgado in the index to Invisible Rainbow. Becker, however, reports that Delgado described the EMR control over his experimental animals as follows: "The animals looked like electronic toys".

Delgado's research took place many decades ago. Current mind control techniques are much more sophisticated. Becker told us way back in 1985 that combined radiofrequency and microwave broadcasts "designed to produce specific thoughts or moods, such as compliance and complacency, promise a method of mind control that poses immense danger to all societies - tyranny without terror".

? Firstenberg is not telling you that Russian President Khrushchev said (in 1960!) that "these new weapons could wipe out all life on earth if unrestrainedly used".

? Firstenberg is not telling you that in 1975 Russian President Brezhnev sought to put EMR weapons on the agenda of the First Committee of the UN General Assembly, which deals with disarmament and threats to peace. He called them "more frightful than the mind of man has ever imagined". The US refused and instead developed EMR weapons itself.

In fact, Firstenberg flatly denies the abundant evidence about all these threats posed by EMR. He interrupted a fellow speaker during an online meeting [15] to announce that he wouldn't listen to anything about a plandemic or conspiracy theories about globalists planning depopulation.

Echoing Khrushchev and Brezhnev, Lt. Col. Tom Bearden wrote in 1991 that "This technology will give us the capability to engineer reality itself - both physical reality, life and mind - And we will be able to engineer it to be either a heaven or a hell; the choice is up to us". Thirty years later, the technology to produce that hell on earth is complete. We now have NATO describing "cognitive warfare [16]", which they call "the new third operational dimension", additional to the cyber and the physical dimensions that are already acknowledged. Terrestrial 5G, 5G beamed from satellites, and HAARP are capable of creating a hell on earth of cognitive intrusion and undetectable holographic insertions on a small to gigantic scale, in which we would be deprived of both the option and the cognitive ability to distinguish reality from virtual reality.

You have to ask why Firstenberg would seek to actively suppress information about the multifarious demonic uses of wireless technology and 5G, and even deny the facts, despite the existence of so much proof of EMR and wireless technology, in particular as 4G LTE and 5G, being not just weapons, but weapons with such a range of horrendous uses: to destroy targets remotely as a directed energy weapon, to emotionally and mentally manipulate people, to take over people's minds, to read people's thoughts, to insert thoughts and speech in people's heads, to create virtual reality objects and scenarios around people, to physically control people, to exterminate people, to secretly attack people as a bioweapon, to manipulate the weather, to surveil people, to imprison people, to control crowds, to commodify nature itself, and much more.

Firstenbergs sabotage of his own Appeal and of my efforts to promote his own work internationally, his choice of such dubious alliances, his counter-productive choice of strategies, his egregious omissions, and the absence of positive results from all his claimed efforts put his good faith in serious doubt.

However, Firstenberg is not alone. It has to be acknowledged that - to my knowledge - all the EMF scientists and doctors remain silent on the issue of EMR and wireless technology as weapons. Why do so many prominent campaigners who claim to be striving to stop 5G not inform the public of the weapons aspects of wireless technology, and instead fraudulently peddle the notion that you could protect yourself from this planetary-scale and historically unprecedented onslaught by, for example, wearing a shungite pendant? Such a blatant lie would be laughable if it were not such a hideous betrayal of humanity, hiding from us the truth of our vulnerability to imminent annihilation.

Compounding this deplorable record is Firstenberg's disempowering campaigning style. He preaches a gospel of apocalypse, fear and victimhood. According to him, there is no guiding hand directing this greatest assault on humanity in known human history. For Firstenberg, it is all an unfortunate mistake and no one need be held responsible. All we need do as powerless little victims is write yet more letters or click on yet more petitions appealing to all the vested interests and explain that all this is killing us and our beloved and sustaining flora, fauna and planet, and by some miracle they will wake up and stop doing it. At least 60 previous appeals and petitions attest to the futility of this idea. Quite apart from anything else, corporations would be sued by their shareholders if they suddenly made themselves bankrupt by halting their activities. We have to understand that we have both the responsibility and the capacity to take the measures necessary to force them to stop.

Learning that you are under attack from everywhere with unknown and silent weapons more terrible, more insidious and more demonic even than nuclear weapons is beyond terrifying. Hearing that these weapons have the capacity to mind- and physically control you, alter your thoughts and emotions, turn you into an avatar in a dystopian sci-fi movie and exterminate you at will is about as deeply disturbing as it gets. But we are not going to save ourselves by burying our heads in the sand or reassuring each other with lies. What the world needs now, above all, is people willing to face the truth and stand up to defend humanity.

A key word at this time of choice between life and death is discernment. Too much is at stake now for you to remain on the sidelines. You have to decide who is telling the truth and who is seeking to mislead and misdirect you. To discern truth from lies, you will have to listen to your intuition, for without it you will be vulnerable to the latest seductive misdirection. I am not asking you to believe me. I am asking you to do your own research and listen to your heart.

Perhaps Firstenberg's most reprehensible omission is the spiritual dimension. The challenge of near annihilation is here to wake us up from our torpor, wilful blindness and irresponsibility, and enable us to fulfil our potential as powerful, creator human beings. We are not victims. The responsibility for our near annihilation actually lies with us. We allowed this to happen by tacitly consenting to allowing corrupt institutions, governments and corporations to saturate our planet with more and more electromagnetic radiation, and our militaries to develop the most terrible weapons ever to have been imagined.

If we are to row back from imminent enslavement and/or annihilation, we need a truth and reconciliation commission. However, the ones who most urgently need to come to terms with the truth and be reconciled with their own complicity in bringing us to the brink of extinction are none other than ourselves. Instead of following pied pipers who mislead us through manipulation, lies and omissions, let's choose to start facing the truth.

Let's stand up now to say a resounding "No!" to the ongoing holocaust of all life on earth. The only way we can make our stance clear is by smashing our cell phones right now, this minute. None of this agenda would be possible if we gave up our addiction to the death phones.

Excerpt from Arthur Firstenberg newsletter, 23.2.21 [1]

ON CLIMATE, RADIATION, AND THE ENVIRONMENTAL MOVEMENT

ON FEBRUARY 10, 2021, the Ninth Circuit Court of Appeals, based in San Francisco, refused to reconsider its decision in Juliana v. United States. The child plaintiffs in that case are demanding that the United States stop permitting, authorizing and subsidizing the burning of fossil fuels. The children are demanding that the United States give them back their future. Having lost in the Ninth Circuit, they are preparing to appeal their case to the U.S. Supreme Court.

A FEW WEEKS AGO, another, equally important case was argued before the Tenth Circuit Court of Appeals, based in Denver. In that case, Santa Fe Alliance v. City of Santa Fe, we are demanding that a federal law that prohibits the City from protecting its residents from cell tower radiation be struck down as unconstitutional. We, too, are demanding to be given back our future. Win or lose, our case too will likely end up before the Supreme Court.

The Earth is going down rapidly, and on some level everyone knows it. But in the last 50 years, the environmental movement has become fragmented, and must be woven back together if we are to have any chance of survival. We must advocate not just for birds, and amphibians, and whales, and elephants, and bats, and bees, and trees, and human health, each separately, as the world is doing today, but for all of them together, because they are all one. We must work not just against climate change, and radiation, and pesticides, and habitat destruction, and plastics, and air pollution, and groundwater pollution, and deforestation, each separately, as the world is doing today, but against all of them together, because the root cause is the same.

The workers, millions of them, all over the planet, are attempting frantically to plug thousands of holes in the dam in a futile attempt to prevent it from bursting, instead of recognizing that it is the dam itself that is destroying us, and that it must be dismantled in order that the river once more run free. The river is life, with its blessings and dangers. The dam, growing taller by the minute, is our efforts to multiply the blessings and eliminate all the dangers. The holes are from the pressure by the river to break free. Do we have the wisdom to stop, to begin removing the dam, little by little, to let the water of life flow over the top again, before the dam we are working so hard to maintain is destroyed in a flood that will surely kill us all?

I have spent the last couple of months compiling lists of email addresses for staff, officers, scientists and board members of all of the major environmental organizations in the world, and I am now ready to assemble a team to write letters to them all. To urge them to all start working together again. And to begin a discussion that will result in the creation of Radiation Programs within each of their organizations programs to stop the radiation that comes from cell phones, cell towers, and satellites; radiation that until now the world has pretended is not there.

Stop 5G International is collecting signatures from individuals and organizations on an Open Letter to Elon Musk and SpaceX asking for a halt to the satellite program. "We write to you today," says the letter, "to ask you to halt the Starlink project because it is so destructive." The letter lists some of the consequences of filling the sky with tens of thousands of disposable satellites:

• radiation
• visible pollution of the night sky
• interference with astronomy & meteorology
• rocket exhaust, contributing to ozone depletion and climate change
• ground and water pollution from intensive use of increasingly many spaceports
• accumulating space debris
• continual deorbiting and burning up of aging satellites, polluting the atmosphere with toxic dust and smoke
• ever-increasing likelihood of collisions
• increasing risk of the Kessler syndrome

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---

> Feed: EMR Australia - Blog
> Title: Electormagnetic Illness
> Author: Lyn McLean
> Date: Mon, 19 Apr 2021 17:24:55 -1000
 
Electromagnetic Illness
 
Humans are electromagnetically sensitive beings who have evolved in an 
electromagnetic environment (sun, lightening etc), so it is no surprise that 
they may react to the man-made electromagnetic fields that now surround us, 
according to Drs Mary Redmayne and Siobhan Reddel. In their recent paper in 
Electromagnetic Biology and Medicine they say, 'It would be most surprising if 
this significant change to our electromagnetic environment, in but a moment of 
our evolution, did not affect us.'
 
To describe the effects of this exposure, they suggest using the term 
'ElectroMagnetic Illness' (EMI) which refers, not just to Electromagnetic 
Hypersensitivity (EHS), but to other negative outcomes of exposure to 
electromagnetic radiation, possibly triggering allergies and other diseases.
 
Electromagnetic hypersensitivity has been the term widely used to describe 
unpleasant symptoms that people experience during or after exposure. They 
include headaches, skin redness, heart palpitations, concentration and memory 
problems, sleep problems, depression, irritability and anxiety.
 
How EMR affects people
 
In their paper, Redmayne and Reddel propose a model to describe how 
electromagnetic radiation affects different individuals. The model suggests that
the factors that influence the way a person will react to exposure are:
 
  * 
 
    a person's physical and neurological response to exposures (in this case 
    EMR)
  * 
 
    awareness of their body's response (somatic awareness) - for example, a 
    person's awareness that their body reacts in a certain way when they're 
    exposed to EMR and
  * 
 
    an individual's capacity to self-repair damage to the body.
 
So, people who are aware that radiation affects their bodies and remove 
themselves from a field may avoid or minimise harm, whereas those who are not 
aware that their bodies are being affected but whose immune system can't keep up
with the damage, may accumulate cellular damage which could lead to disease.
 
'This model proposes that modulated RFR [radiofrequency radiation] exposure is 
likely to be affecting everyone at the cellular level to some extent. This 
interference includes disruption of cellular homeostasis,' the authors say. In 
some cases, the body is able to repair the damage and people do not experience 
symptoms. The authors describe such people as 'electromagnetic-resilient'.
 
In other cases, people's intrinsic repair system is not able to repair the 
damage and these people suffer symptoms. When the symptoms reach the point of 
ill-health, the authors suggest that the term 'electromagnetic illness' applies.
 
From their review of the scientific literature, the authors suggest that 
radiation affects the autonomic nervous system which controls unconscious 
behaviours, such as heartbeat, digestion, respiration and the fight-or-flight 
response.
 
Counteracting electromagnetic illness
 
The authors suggest a number of positive actions that people can take to counter
the problems of EMI.
 
  * 
 
    The first is to build somatic awareness so that a person is better able to 
    perceive situations that are unhealthy for their bodies, for example, by 
    embodied-mindfulness. Or, for those that are super-aware, to develop sensory
    regulation skills such as with breathing practices.
  * 
 
    The second is to improve the body's capacity for repair, for example by 
    paying attention to gut health, which can help build the resilience 
    necessary to cope with living in the modern world.
  * 
 
    A third positive action is to minimise exposure, especially during sleep.
 
'We need a good night's uninterrupted sleep. That includes as little 
electro-magnetic field exposure as possible. Our bodies do a lot of repair work 
at night, and that break from EMF exposure may make all the difference to 
building your repair capacity and maintaining homeostasis,' Dr Redmayne told EMR
Australia.
 
Mary Redmayne and Siobhan Reddel, 'Redefining electrosensitivity: A new 
literature-supported model' Electromagn Biol Med, 2021 Jan 25: 1-9; doi: [1]
 
Supplementary material: [2]
 
Podcast
 
You can hear a podcast of Lyn McLean talking to Dr Mary Redmayne about 
electromagnetic illness [3] [4]
 
What can you do
 
  * 
 
    Use radiation-free equipment [5]- wired-only modems/routers and landline 
    phones - where you can connect without any exposure at all.
  * 
 
    See more tips for reducing your wireless exposure in 'Wireless-wise 
    Families[6]'.
 
What else you can do
 
  * 
 
    If you found the information above of interest, please forward this email to
    others.
 
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"Miracles" are the inevitable outcome of denying that the divine is normal. The ParaNormal is only "Para-", due to a definition based in denial, that Normal does not include the divine. MetaPhysics is only "Meta-", due to a definition based in denial, that Physics does not include the higher densities.

The question is, are you willing to beleive in miracles?
...because the only thing truly impossible is that which you believe so, and then that applies only to your own reality:

"Everything that can be invented has been invented." (Charles H. Duell, commissioner, US Office of Patents, 1899)

Atomic Bomb:

"The bomb will never [go off explode], and I speak as an expert in explosives." -- Adm. William Leahy, U.S. Atomic Energy Project, 1945.

Automotive:

"The ordinary 'horseless carriage' is at present a luxury for the wealthy; and although its price will probably fall in the future, it will never come into as common use as the bicycle." -- The Literary Digest, 1889.

Computers:

"I think there is a world market for maybe five computers." -- Thomas Watson, Chairman, IBM, 1943.

"Computers in the future may weigh no more than 1.5 tons." -- Popular Mechanics, 1949.

"There is no reason for any individual to have a computer in their home." -- (Ken Olsen, president, chairman and founder of Digital Equipment Corp., 1977)

Flying:

"Heavier-than-air flying machines are impossible." -- (President, Royal Society, 1895; Physicist and mathematician Lord Kelvin (1824-1907))

"The [flying] machine will eventually be fast; they will be used in sport, but they are not to be thought of as commercial carriers." -- Octave Chanute, aviation pioneer, 1904.

"Airplanes are interesting toys but of no military value." -- (Marshal Ferdinand Foch, French commander of Allied forces during the closing months of World War I, 1918)

"Professor Goddard does not know the relation between action and reaction and the need to have something better than a vacuum against which to react. He seems to lack the basic knowledge ladled out daily in high schools." -- (New York Times editorial about Robert Goddard's revolutionary rocket work, 1921)

"Landing and moving around on the moon offer so many serious problems for human beings that it may take science another 200 years to lick them." -- Science Digest, August, 1948.

Radio:

"Radio has no future." -- Physicist and mathematician Lord Kelvin (1824-1907)

"The wireless music box has no imaginable commercial value. Who would pay for a message sent to nobody in particular?" -- (David Sarnoff's associates, in response to his urgings for investment in radio in the 1920's)

"Who the hell wants to hear actors talk?" -- (Harry M. Warner, Warner Brothers, 1927)

Rock'n'Roll:

"We don't like their sound, and guitar music is on the way out." -- Decca Recording Co., in rejecting the Beatles, 1962.

Telephony:

"The telephone has too many shortcomings to be seriously considered as a means of communication. The device is inherently of no value to us." -- (Western Union internal memo, 1876)

Feed: Slashdot
Title: Misinformation from a Dozen State Attorneys General
Author: msmash
Date: Wed, 24 Mar 2021 07:21:00 -1000
Link: https://tech.slashdot.org/story/21/03/24/1657205/facebook-and-twitter-must-do-more-to-fight-anti-vaccine-misinformation-a-dozen-state-attorneys-general-demand?utm_source=rss1.0mainlinkanon&utm_medium=feed
 
A coalition of 12 state attorneys general on Wednesday sent a letter to Facebook
and Twitter, pressing them to do more to ensure online falsehoods aren't 
undermining efforts to vaccinate the public against covid-19. From a report: 
Connecticut Attorney General William Tong (D) and 11 other Democratic state 
attorneys general called Facebook chief executive Mark Zuckerberg and Twitter 
CEO Jack Dorsey to "take immediate steps" to fully enforce their policies 
against vaccine misinformation. The attorneys general say the companies have not
cracked down hard enough on prominent anti-vaccine accounts that repeatedly 
violate the companies' terms of service. They also say that falsehoods about the
safety of coronavirus vaccines from a small pool of individuals has reached over
59 million followers on Facebook, YouTube, Instagram and Twitter, citing data 
from the Center for Countering Digital Hate, which studies online misinformation
and disinformation. They sent the letter the day before Zuckerberg, Dorsey, and 
Alphabet and Google CEO Sundar Pichai are expected to testify in front of the 
House Energy and Commerce Committee. The hearing is broadly focused on 
disinformation, and lawmakers and their staff have been in communication with 
leaders of Anti-Vax Watch, a collection of people and organizations concerned 
about vaccine disinformation.
 
 [image 2] [2]  [image 4] [4] 
 
Read more of this story [5] at Slashdot.
 
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4. image
5. link>

Basis of Misogyny: The Orion Group directly promotes the basis of collective misogyny, hatred and sexual objectification of females on the planet, of which many women may feel on Ea-Rth is debasing all of their potential to hold the true balanced female Christos-Sophia aspect. (see Religious Violence) Also, Males must learn to worship their own inner Christos-Sophia as a unified part of God, and this is challenging for many males to accomplish on the earth with the Archontic Deception Behavior strategies which use Mind Control that radically impacts both genders in Sexual Misery. To destroy the potential of running the magnetic sound frequency of So|phi|A, we have had dramas which are being used as a set up to replay the holocaust of the Christ Templar timelines. These timelines were important events to destroy Christos-Sophia and turn her Negative Form into the Baphomet, the dark Satanic mother buried in the bowels of earth. This has created Anubian Black Heart and many Satanic networks in the planetary body. -- Lisa Renee

---

"Man is to take, woman is to give.
The only reason that woman was put on Ea.Rth. is to serve, and to make replacements" -- The Draco "Father" of Simon Parkes.

[ It is this Draconian (warrior's) system of "values" which is completely limited to the perspective of the root chakra, which is the level of consciousness of those who control this planet, and drive it's values, culture, and survival. This is the malignant disease from which we must heal! Our false "gods" are dysfunctionally limited to a mere fraction of the levels of consciousness of which we are capable. -- celeste ]

---

It is the Divine Feminine that is the caretaker of the House and the Body. [ The Queen is sovereign over the Castle -- celeste ]
It is the Divine Masculine that is the caretaker of the Forest and the Field. [ The King is sovereign over the Kingdom -- celeste ]
-- Anna Von Reitz

---

	From
Bouvier's:
Faemina ab omnibus officiis civilibus vel publicis remotae sunt.
Women are excluded from all civil and public charges or offices. Dig. 50, 17, 2. 

Under Biblical Law: WOMEN are incapable of entering into binding agreements / contracts,
their Husband or Father must be present when making agreements or the contract is void.

The offspring follow the condition of the mother.
This is the law in the case of slaves and animals; 1 Bouv. Inst. n. 167, 502;
but with regard to freemen, children follow the condition of the father.
[
How can this possibly NOT imply that all females are slaves of men?
i.e. there are freemen but not freewomen.
]

It's Not Rape If He's a God - Or Thinks He Is

---

Faery blessings -- celeste

> Why Write to THEM?
> By Anna Von Reitz Thu, 17 Sep 2020 22:35:00 -1000

The short answer is --
to deny them any plausible deniability.
So long as they don't know that a problem exists --
officially --
they can avoid it.
They can shrug and say,
"I dunno nothing about that, Ma'am."
It's only when you nail them down
and can show proof that you told them something --
and if necessary,
subpoena the records and show the records,
your correspondence, etc.,
that is crafted into admissible evidence --
that they become accountable.
So, if you are not Catholic,
why would you address the Pope?
Because you now know just HOW responsible the Pope really is for all this rot.
You have an obligation to him and to yourself and everyone else
to make him fully aware of the problems that
the misadministration of the Roman Pontificate has caused.
So, if you know that you don't have a Congressional Delegation
in either of the two Congresses sitting in DC --
why write to them?
To make sure that they know every nasty detail
of how their acts and omissions have resulted in criminality
infesting this entire country, including foreign policy.
And make them accountable. It's their job.
It's their errors, omissions, and crimes in office.
And again,
you have a responsibility,
having become aware of crimes,
to report those crimes
as widely as possible to all persons associated with the government at all levels.
You have to report it,
or you become an accomplice to it.
Reporting crime is your Public Duty.
Some crimes, like treason, have to be reported to the President,
the members of the State Supreme Court,
and/or the Governor,
and if you know of anything smacking of treason
and fail to report --
guess what?
It's your fanny liable for the crime,
as much as those guilty of committing it.
So this, in very general terms,
is why you need to write to THEM,
even if they and their offices are part of the problem you are reporting.
Here's my little story of the day and one more pungent bit of evidence that
yes, indeed, I am telling you the truth about all this crappola.

I emailed the Alaska Congressional Delegation today
and reported the gross violation of the Palermo Protocols
that their Territorial and Municipal Governments agreed to.
Funny thing,
they screen emails to limit them in such a way that you can only send
them an email if you admit to an "office of personhood"
and accept a title.
Just go look at Senator Lisa Murkowski's list of
"persons" who can send her an email.
Only "persons" adopting foreign titles,
titles of uniformed officers,
titles of clergy, etc.,
can address Ms.  Murkowski.
The only quasi-titled "person"
available in the entire list is "Professor" --
as anyone can be a Professor of one thing or another.
Average red-blooded Alaskans can't reach Her Highness via email.
It's the same for Congressman Don Young.
In both cases, the "title" or "prefix" is obligatory --
"required". Now,
ask yourselves why assuming a title or prefix
and adding it to your name would be necessary
if these yahoos were serious about serving the people of this country?
When does Joe Blow, Garage Mechanic,
need a pay grade and title and/or office
to speak to a member of Congress?
This automatically assures them that the only people who contact them
are subject to their government,
or are "voluntarily" subjecting themselves to their government --
which means to their personal power, too, regarding all
Municipal Government matters.
Don't forget that the Municipal Government is a plenary --
meaning absolute -- oligarchy.
It's run by members of Congress with no restraint upon their powers,
except the actual physical limitations of location of the Municipal Government.
Come into my parlor, said the Spider to the Fly.
Any time you accept a title --
"Mister" or "Missus" or "Miss" or
"Esquire" or "Captain,
Retired" or "Doctor" or so on,
you give them an excuse to
begin making presumptions about you --
which you may have to rebut.
Titles of all kinds are foreign to our actual government,
but are widely used by the British Territorial and Municipal Subcontractors.
So, ask yourselves, if I am "full of it" --
why is it that Joe Blow, Garage Mechanic, can't send an email
to either Senator Lisa Murkowski or to Congressman Don Young
without adopting some kind of "recognized" title?
Answer -- because these people aren't serving Alaskans.
They are serving themselves and others like them --
Territorial U.S.  Citizens and Municipal citizens of the United States --
who readily adopt and use honorific titles, titles of office, titles of rank,
and titles of nobility, which are endemic to their foreign governments.
They still need to be told that what they are doing is wrong,
that their actions and inaction in office are resulting in
harm to the people they are supposed to serve in "Good Faith",
and that their errors, omissions, and crimes
are being noticed and held against them.

They need to know that the Sheeple are not, after all, Sheep.
 --
See this article and over 2700 others on Anna's website at: http://www.annavonreitz.com/
[a 1x1 pixel tracking image, an insidious perversion for tresspass on individual privacy,
by PAUL STRAMER via gooogle -- removed by celeste:crystalfaery]

---

> Subject: Laful Notice to COUNTY OF KAUAI, INCORPSEORATED
> Date: Wed Sep 23 2020 14:58:31 GMT-1000 (HST)
> From: "celeste:crystalfaery" 
> To: "FELICIA ALONGI COWDEN" 

Lawful Notice to Kaua'i County Government
via County Agent FELICIA COWDEN, County Council

Notice to Agent is Notice to Principal
Notice to Principal is Notice to All Agents

County jurisdiction, if any,
is of "soil", the top 6" of our island.

State jurisdiction, if any,
is of "land", below 6" surface of our island.

State Public Housing Authority is therefore
outside its' valid jurisdiction, if any,
managing HAWAII STATE PUBLIC HOUSING AUTHORITY.

My most recent articles as of Wed Sep 24 2020
relate to limits of jurisdiction,
and criminal abuse of those limits.

The relevant articles are Lawful Notice on the Public Record.

who delivers this? By birth, a State National of California.
As of the time of sending this e-mail
a State National of Kaua'i, and subsequently
for the duration of the life of the Angela Kahealani body,
an "airy fairy" of Air Jurisdiction.

When i moved to Kaua'i 1999-08-31, my spirit told me...
"you will never leave this island except by ascension."

I am a sovereign living soul, your employer,
not your employee nor dependant...
a concept applicable to County, State, and Fed.

Of the Sovereign Spirit Monad Tomril,
of the first 8 of its' created souls,
ishnaan celeste,
now including 128 more souls in our soul family,
collectively the crystalfaeries...
thus, my soul name celeste:crystalfaery.
In international trade, Angela Kahealani
as Secured Party Creditor UCC-1-WA-2000-026-0186.
In international commerce, i do not participate...
there is no known valid commercial contract
in international commerce to which
any aspect of me/i am a knowing, and willing,
and fully informed party...
if you can find ANY commercial contract to which i am party,
be notified i am unaware of such, and i will
the immediate termination thereof,
for i shall never, so long as this body lives on this planet,
under any circumstances, enter international commerce,
indicated by full capitalization (Felony Personage) of
my international trade name into commerce.

 --
Forwarded message from "celeste:crystalfaery"  --

> Date: Thu, 10 Sep 2020 14:42:58 -1000
> From: "celeste:crystalfaery" 
> To: FELICIA ALONGI COWDEN akamaimom@gmail.com,
> Megeso Kou megesokou11@yahoo.com
> Subject: State Attorney Generals, (et al)
>
> http://www.paulstramer.net/2020/09/reply-to-all-state-of-state-attorney.html
> --
> All information and transactions are private between the parties,
> and are non-negotiable, without prejudice or settlement.
> c/o: Angela Kahealani (c) All rights reserved without prejudice by:
> c/o: "celeste:crystalfaery, agent" 
> c/o: General Post Office.			 +1(808)346-4850
> Keneke Street - 1; Kilauea,
> Kaua'i [UM 96754-9998]

 -- End forwarded message --
 -- Forwarded message from "celeste:crystalfaery"  --

> Date: Wed, 16 Sep 2020 23:36:51 -1000
> From: "celeste:crystalfaery" 
> To: FELICIA ALONGI COWDEN akamaimom@gmail.com
> Subject: Limits of Jurisdiction
>
> https://www.rt.com/usa/500705-judge-pennsylvania-lockdown-unconstitutional/
> --
> All information and transactions are private between the parties,
> and are non-negotiable, without prejudice or settlement.
> c/o: Angela Kahealani (c) All rights reserved without prejudice by:
> c/o: "celeste:crystalfaery, agent" 
> c/o: General Post Office.			 +1(808)346-4850
> Keneke Street - 1; Kilauea, Kaua'i [UM 96754-9998]

 -- End forwarded message --
 -- Forwarded message from "celeste:crystalfaery"  --

> Date: Thu, 17 Sep 2020 00:09:35 -1000
> From: "celeste:crystalfaery" 
> To: FELICIA ALONGI COWDEN akamaimom@gmail.com
> Subject: Fraud
>
> https://crystalfaeries.net/fae/fraud.html
> --
> All information and transactions are private between the parties,
> and are non-negotiable, without prejudice or settlement.
> c/o: Angela Kahealani (c) All rights reserved without prejudice by:
> c/o: "celeste:crystalfaery, agent" 
> c/o: General Post Office.			 +1(808)346-4850
> Keneke Street - 1; Kilauea, Kaua'i [UM 96754-9998]

 -- End forwarded message --
 -- Forwarded message from "celeste:crystalfaery"  --

> Date: Mon, 21 Sep 2020 20:00:50 -1000
> From: "celeste:crystalfaery" 
> To: FELICIA ALONGI COWDEN akamaimom@gmail.com
> Cc: Megeso Kou megesokou11@yahoo.com
> Subject: Misprision, Fraud, Ignorance of Public Law, Hawai'i State Nationals
>
> Aloha Felica;
>
> Just sending you some more "heads-up" info...
>
> https://crystalfaeries.net/fae/misprision.html
> https://crystalfaeries.net/fae/fraud.html
> https://crystalfaeries.net/fae/ignorance_of_public_law.html
> https://crystalfaeries.net/fae/hawaiian_state_nationals.html
> https://crystalfaeries.net/fae/district_court_for_county_of_kauai.html
>
> ...more info: https://crystalfaeries.net/contents.html
>
> Notice to agent is notice to principal.
> Notice to principal is notice to ALL agents.
>
> Aloha, celeste of the oversoul group crystalfaeries,
> of the monad spirit tomril, in service to the good of all.
> --
> All information and transactions are private between the parties,
> and are non-negotiable, without prejudice or settlement.
> c/o: Angela Kahealani (c) All rights reserved without prejudice by:
> c/o: "celeste:crystalfaery, agent" 
> c/o: General Post Office.			 +1(808)346-4850
> Keneke Street - 1; Kilauea, Kaua'i [UM 96754-9998]

 -- End forwarded message --
All information and transactions are private between the parties,
and are non-negotiable, without prejudice or settlement.
c/o: Angela Kahealani (c) All rights reserved without prejudice by:
c/o: "celeste:crystalfaery, agent" 
c/o: General Post Office.			 +1(808)346-4850
Keneke Street - 1; Kilauea, Kaua'i [UM 96754-9998]

> From celeste@crystalfaeries.net Mon Nov 16 20:40:07 2020
> From: "celeste:crystalfaery" 
> Subject: Fwd: Undelivered Mail Returned to Sender
> To: megeso kou megesokou11@yahoo.com
> Date: Tue, 17 Nov 2020 06:40:02 GMT
> MIME-Version: 1.0
> Content-Transfer-Encoding: 8bit
> Content-Type: text/plain; charset=us-ascii
> Status: RO

did felicia block or did "county" block me "for her"?

today she confided that the county does not allow her
to write her own material over her official signature,
but instead electronicaly attach it to material they write,
which to me is her having acquiessed to fraud against the world.

 --
All information and transactions are private between the parties,
and are non-negotiable.  All rights reseved without prejudice
By: ANGELA KAHEALANI, Transmitting Utility UCC-1-WA-2000-026-0186, agent
c/o: Angela Kahealani, recorded international trade name, agent
By: agent "celeste:crystalfaery, sovereign living soul"
celeste@crystalfaeries.net, [+1(808)346-4850]
c/o: General Post Office.
Keneke Street - 1
Kilauea, Kaua'i [UM 96754-9998]

 -- Original message --
> Subject: Fwd: Undelivered Mail Returned to Sender
> Date: Mon Nov 16 2020 20:04:53 GMT-1000 (HST)
> From: "celeste:crystalfaery" 
> To: "FELICIA ALONGI COWDEN" 

 --
All information and transactions are private between the parties,
and are non-negotiable.  All rights reseved without prejudice
By: ANGELA KAHEALANI, Transmitting Utility UCC-1-WA-2000-026-0186, agent
c/o: Angela Kahealani, recorded international trade name, agent
By: agent "celeste:crystalfaery, sovereign living soul"
celeste@crystalfaeries.net, [+1(808)346-4850]
c/o: General Post Office.
Keneke Street - 1
Kilauea, Kaua'i [UM 96754-9998]

 -- Original message --
> Subject: Undelivered Mail Returned to Sender
> Date: Mon Nov 16 2020 19:52:58 GMT-1000 (HST)
> From: "Mail Delivery System" MAILER-DAEMON@gproxy4.mail.unifiedlayer.com
> To: celeste@crystalfaeries.net

This is the mail system at host gproxy4.mail.unifiedlayer.com.

I'm sorry to have to inform you that your message could not
be delivered to one or more recipients. It's attached below.

For further assistance, please send mail to postmaster.

If you do so, please include this problem report.
You can delete your own text from the attached returned message.

 The mail system

fcowden@kauai.gov: host d159620a.ess.barracudanetworks.com[209.222.82.156]
 said: 550 permanent failure for one or more recipients
 (fcowden@kauai.gov:blocked)
(in reply to end of DATA command)

Annatto
Anything enriched or vitamin enriched
Autolyzed Plant Protein
Autolyzed Yeast
Barley malt
Bouillon
Broth
Calcium Caseinate
Caramel Flavoring (coloring)
Carrageenan
Citric Acid (when processed from corn)
Cornstarch
Corn syrup and corn syrup solids (some companies
	use another process to make their product,
	saying it is MSG free)
Dough Conditioners
Dry Milk Solids
Enzyme modified "anything"
Fermented "anything"
Flavors, Flavoring
Flowing Agents
Gelatin
Glutamate
Glutamic Acid
Gums
Hydrolyzed Plant Protein
Hydrolyzed Vegetable Protein
Lipolyzed butter fat
"Low" or "No Fat" items
Malted Barley (flavor)
Malt Extract or Flavoring
Maltodextrin
Milk Powder
Modified food starch
Monopotassium glutamate
Monosodium glutamate
MSG
Natural Chicken, Beef, or Pork, Flavoring "Seasonings"
	(Most assume this means salt, pepper, or spices and herbs,
	which sometimes it is.)
Pectin
Protease
Protease enzymes
Protein fortified "anything"
Protein Fortified Milk
Reaction Flavors
Rice syrup or brown rice syrup
Sodium Caseinate
Soy Protein
Soy Protein Isolate or Concentrate
Soy Sauce or Extract
Spice
Stock
Textured Protein
Ultra-pasteurized "anything"
Wheat, rice, or oat protein
Whey Protein Isolate or Concentrate
Whey Protein or Whey
Yeast Extract
Yeast food or nutrient
Yeast Nutrients

Gatherings for spiritual upliftment, practicing faery magick, and communion with faery realms are designated for adults, operating in private capacity, in a safe space with respect for the sovereignty of each entity over their own lives; all information and transactions are private between the parties, and are non negotiable; each reserves all rights without prejudice.
-- celeste

Moon Circles

• 1 hour to 1/2 hour prior to lunation: guided group meditation to forgive and release the old lunation and to review, clarify, and focus appropriate intent towards future.
• from 1/2 hour prior, to lunation: quiet individual meditation to complete release, and focus appropriate new intent.
• New Moon is the time to pass through the void in complete neutrality, a death - rebirth transition.
  Full Moon is the time to 'cast down' your intent from spiritual densities into physical densities.
• from lunation to 1/2 hour after: group cocreation empowerment of each individual's new intent.
• from 1/2 hour after lunation: what fae do best - frolic joyously with lots of giggles. Music is highly probable, as are potluck pupus (organic).
• When the lunation is inconvenient, we synergize group magick 12 hours later, to be on the opposite polarity of the lunar astrological configuration. It is recommended to still do individual magick on the exact lunation.

Monthly Moon Magick has priority over conflicting Weekly events.

Weekly

Weekday	Time	Event
Wednesdays	19:00-21:00	Faery Magick at Kaua'i Tantra Goddess Temple	Love+Light work to manifest miracles, sharing energy techniques and manifesting meditations.
Fridays	16:00-21:00	Faery Goddesses at Kaua'i Tantra Goddess Temple	Expressing the faery goddess inside you! ( Glitter encouraged :-)

Mosquito Repellant

Ingredients:

• 25 drops Lemon Eucalyptus Essential Oil
• 4 Ounces of Rubbing Alcohol or Witch Hazel
(perferrably organic Ethyl rather than poisonous Methyl or Propyl)
• 1 Tsp. Real Vanilla Extract
• 2 Ounces of Coconut Oil (optional)

Method:

• Mix all ingredients together and store in a small, leak-proof spray bottle
• Shake well before use
• Spray all over clothes and exposed skin (oil can stain)
• Be careful not to get in eyes
• Reapply every 4-6 hours, as needed

---

Insect Repellant in general is well made of:

• Acadia
• Aloe Vera
• Citronella
• Coconut
• Eucalyptus
• Lemon
• Lemongrass
• Orange
• Oregano
• Peppermint
• Tea Tree
• Yarrow Herb

> Feed: 5. Fifth Level of Learning - The Wes Penre Papers
> Title: Fifth Level of Learning, Paper 10: Nakshatras-The Gods and their Star Systems
> Author: Wes Penre Publications
> Date: Wed, 06 Feb 2019 05:53:23 -1000

I. The Nakshatras or Lunar Mansions

This paper will primarily discuss certain star systems and asterisms that different groups of extraterrestrials either originate from or have settled down in. We discussed this subject in Level IV to some degree, but now we want to look at it from a Vedic perspective and sometimes also from the perspective of other ancient texts in order to compare and envision where there may be some correlations.

To some extent, I did the same thing in Level IV, primarily from a Sumerian/Akkadian perspective--thus, I could leave that part out and immediately begin the exposure of where the Vedic counterparts of the gods dwell, but I have decided to do this differently. Instead, I will repeat some of the information from Level IV, but also add some material to it, and then, as soon as a previous star systems from Level IV has been reviewed, I will reveal the Vedic counterpart. This way, the reader, whether or not he or she has read Level IV, can compare the information from the two levels of learning and be able to see the correlation. This will make a longer paper, but I hope and think that it will also make a more interesting read.

Some people have commented to me over the years that it is not that important to know where the aliens come from--it's enough to know that they are here. We see saucer-shaped UFOs in the skies, as well as cigar-ships, triangular ships, and many other different geometric shapes and forms, but the attitude from some is, why does it matter where they come from?

I certainly think it does for a few reasons. First, if our country is invaded by soldiers from another country, don't we want to know who the enemy is and where it comes from? Then, on the flip side--if another country is helping us in any way, don't we want to know who they are? Wouldn't it be arrogant not to care? I think so. Second, and most important for our case--we want to compare the different star systems and constellations with other ancient texts to see if they correlate. If they do, there is a big chance that we have found the origins of a certain group of ETs. Of course, the records may not always tell the truth, and even if they correlate from one ancient text to another, they may still have been edited, or the information was wrong to begin with. Although this is always a dilemma, we may also ask ourselves why they would lie about their origins or whereabouts. From researching this subject for a number of years now, it seems to me that the Alien Invader Force (the AIF) is proud of their domains and what they have conquered. Hence, if you ask me, I would say that we probably can generally trust the records in this case, albeit they may also "brag," and say they conquered more space than they actually did, but again, when looking at it in context, it paints a picture that, to me, seems fairly correct. However, before we eagerly dig into this, we need to look at the term Nakshatras.

Nakshatra is a Sanskrit word and it literally means "star."

Quote #1: Nakshatra (Sanskrit: ???????, IAST: Nak?atra) is the term for lunar mansion in Hindu astrology. A nakshatra is one of 27 (sometimes also 28) sectors along the ecliptic. Their names are related to the most prominent asterisms in the respective sectors.

The starting point for the nakshatras is the point on the ecliptic directly opposite to the star Spica called Chitr? in Sanskrit (other slightly different definitions exist).

[...]

The nakshatras of traditional bhartiya astronomy are based on a list of 28 asterisms found in the Atharvaveda (AV? 19.7)

In classical Hindu mythology (Mahabharata, Harivamsa), the creation of the nakshatras is attributed to Daksha. They are personified as daughters of the deity and as mythological wives of Chandra, the moon god, or alternatively the daughters of Kashyapa, the brother of Daksha.

Each of the nakshatras is governed as lord by one of the nine graha in the following sequence: Ketu (South Lunar Node), Shukra (Venus), Ravi or Surya (Sun), Chandra (Moon), Mangala (Mars), Rahu (North Lunar Node), Guru or Brihaspati (Jupiter), Shani (Saturn) and Budha (Mercury). This cycle repeats itself three times to cover all 27 nakshatras. The lord of each nakshatra determines the planetary period known as the dasha, which is considered of major importance in forecasting the life path of the individual in Hindu astrology.

In Vedic Sanskrit, the term n?k?atra may refer to any heavenly body, or to the stars collectively. The classical sense of lunar mansion is first found in the Atharvaveda, and becomes the primary meaning of the term in Classical Sanskrit.^ [1] [1]

As it says here, "The starting point for the nakshatras is the point on the ecliptic directly opposite to the star Spica," which makes it quite possible that Lucifer's Rebellion and the Galactic War that followed were planned and started somewhere in the neighborhood of the Spica star system.

Now we also learn that there are 27 or 28 sectors along the ecliptic, and each sector is dominated by a prominent star. I dare say that these prominent stars are the stars inhabited by the AIF--they are the star systems they have conquered over the eons. Some belonged to the Orion Empire before the invasions, but not all of them. Others were just invaded because they were good strategic outposts. Some say that our solar system, Sol, was invaded because of its strategic position in the middle of Pesh-Meten, the "business- and trade route in Sector 9," but we know that there were other reasons as well.

If we again put our eyes on Quote #1 (above), we see that the Lord of each nakshatra determines the planetary period, which is known as the dasha. This is considered of major importance in forecasting the life path of individual humans in Hindu astrology.

If we really start pondering here, what is astrology? In modern terms, astrology is the position of the stars and their asterisms, which are supposed to determine our present and future. We mention stars and planets in association, but what about the "Lords?" Apparently they had a lot to say about it in Vedic time, so why not now? I just want to mention that there are many ways to manipulate a human.

In Quote #1, the first sentence, Lunar Mansion is mentioned. Let us take a look at what that is.

Quote #2: A lunar mansion is a segment of the ecliptic (often called a station, or house) through which the moon moves in its orbit around the earth, often used by ancient cultures as part of their calendar system. In general, though not always, the zodiac is divided into 27 or 28 segments relative to fixed stars one for each day of the lunar month, which is 27.3 days long and the position of the moon is charted with respect to those fixed segments. Since the position of the moon at given stage will vary according to the position of the earth in its own orbit, the mansions of the moon are an effective system for keeping track of the passage of seasons.^ [2] [2]

The Nakshatras or N?k?atras (lit. stars) are the Indian form of the lunar mansions. They usually number 27 but sometimes 28 and their names are related to the most prominent constellations in each sector. They start from a point on the ecliptic precisely opposite the star Spica (Sanskrit: Chitr?) and develop eastwards. In classical Hindu mythology, the creation of the nakshatras is attributed to Daksha. They were wives of Chandra, the moon god. The nakshatras of traditional bhartiya astronomy are based on a list of 28 asterisms found in the Atharvaveda (AV? 19.7) and also in the Shatapatha Brahmana. The first astronomical text that lists them is the Vedanga Jyotisha. The mansions are important parts of Indian astrology.^ [3] [3]

Lunar Mansions are, in other words, just the Moon and how it moves and affects the different "Houses" in Vedic astrology. In order to keep things simple, there is no need for us to distinguish between Nakshatras and Lunar Mansions--it will make no difference in respect to what we will discuss. Nevertheless, I want the reader to at least have seen that there is a distinction. We may, in a later discussion, bring in "Lunar nodes" however, but I will explain when that time comes.

Not only do we have a "Lord" and a "Deity" for each nakshatra, we are also going to see how well the star systems they are in control of correspond with star systems we have mentioned in the previous level of learning.

We are going to start with Mother Goddess and Khan En.lil and a few asterisms they are in control of (aside from the obvious Orion), and go from there. I will normally explain in Sumerian/Akkadian/Greek/Roman/Egyptian/Arabic terms first--or any of these six ancient mythologies, followed by the Vedic ones, in order to make it easier for the reader to follow and not having to go back and forth between Level IV and Level V.

II. Star Systems and Constellations in Domain of the Orion Empire [image 4]Fig.1. The Milky Way Galaxy and the part we are covering in these papers (with a few exceptions). The arrow points out our solar system, but the white circle covers pretty well the tiny bit of space we are mostly going to cover in this paper. Although it doesn't look like much, the circle covers many, many light-years.

Before we begin, there is one thing I want to remind the reader of continuously--throughout all these papers, we are usually only covering a little tiny piece of space compared to what is out there. If we look at our own galaxy, the Milky Way, for example (fig. 1), we see the circled area. That's approximately the section of the galaxy that we are covering with our constellations--it's a mind-blowing small part of the Universe. Especially as there are billions of other galaxies similar to ours out there (and this is just in the 4% Universe). Essentially, we know very little, or next to nothing, about what is going on in the Universe outside the white circle in fig. 1.

Let us begin with the star systems and constellations close to our own solar system, which we know with quite some certainty belong to the Orion Empire.

Cetus. Cetus refers to a "sea monster" in Greek mythology. Today, however, we call it "a whale." This constellation is located in the part of the sky that contains other water signs, such as Aquarius, Pisces, and Eridanus.^ [4] [5] [image 6]Fig. 2. The Constellations in the Northern Hemisphere (right-click on the picture and choose "open in new tab," so you get a better resolution and have it up to compare).

Mother Goddess has of course always been associated with the Ocean--i.e. the Cosmic Ocean as well as the oceans of the Earth because She is also the incarnation of Planet Gaia, before someone with ill intentions and a big ego changed the name to EArth.

Interestingly enough, in the 1700s, Cetus was also depicted as a "dragon fish,"^ [5] [7] which is another clue (Queen Nin is of the Dragon race). Another association comes directly from the Bible:

Quote #1: In Jonah2:1 (1:17 in English translation), the Hebrew text reads dag gadol (?? ????), which literally means great fish. The Septuagint translates this phrase into Greek as mega ketos (mega k?tos). The term ketos alone means huge fish, and in Greek mythology the term was closely associated with sea monsters. Jerome later translated this phrase as piscis grandis in his Latin Vulgate. However, he translated the Greek word k?tos as cetus in Gospel of Matthew 12:40: For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth.^ [6] [8] [image 9]Fig. 3. Constellation of Cetus.

[image 10]Fig. 4. The Constellations of the Southern Hemisphere (right-click on the picture and choose "open in new tab," so you can have it up to compare).

This is highly symbolic. The belly of the huge fish, also associated with a whale, is a metaphor for a female womb. What womb are they talking about? Any womb? No, I would suggest they are talking about the Womb of the Mother, just as Artemis is referred to as the "Goddess of the Hunt" as well as the "womb."^ [7] [11] Also, in the reference to Cetus in Wikipedia, it says that "Cetus has also been variously depicted with animal heads attached to a piscine body."^ [8] [12] This links Cetus with Pisces and Orion (the Hunter). The most prominent star in Cetus is Mira, which is a red giant, located 200-400 light-years from Earth.^ [9] [13]

Pisces. When we look at the constellation of Pisces from a mythological standpoint, we soon find that it is related to Poseidon/Neptune, Vishnu, Christ, Aphrodite, and Eros. These gods are all epithets of En.ki. However, when we backtrack and take a look at the Sea monster in Cetus, we see that Mother Goddess was already associated with fish before the AIF did their claim, and the male aspect of the monster, Typhon, was on the side of the Titans and therefore also Orion. Thus, I would say with quite some certainty that this star sign was hijacked by the Patriarchs sometime after Lucifer's Rebellion, and at least to some degree belongs to them at this point, and a rewriting of records took place somewhere along the line. [image 14]Fig. 5. Constellation of Pisces.

Pisces has the constellation Aquarius to the west and Aries to the east. Al Rischa is its brightest star, and is a white A2 star, 139 light-years away.

Eridanus is another water-sign, represented by a river--usually the Po River in old Greece. It's placed to the south of Orion's foot, and its name comes from being Orion's "footstool." Eridanus is yet another constellation that was taken over by the AIF--either during the original Wars in Heaven or later in history.

Quote #2a: Hesiod, in the Theogony, calls it deep-eddying Eridanos in his list of rivers, the offspring of Tethys. Herodotus (III, 115) points out that the word Eridanos is essentially Greek in character, and surmises that consequently the river supposed to run around the world is probably a Greek invention. He associated it with the river Po, because the Po was located near the end of the Amber Trail. According to Apollonius of Rhodes [1] and Ovid, [2] amber originated from the tears of the Heliades, encased in poplars as dryads, shed when their brother, Phaeton, died and fell from the sky, struck by Zeus thunderbolt, and tumbled into the Eridanos, where to this very day the marsh exhales a heavy vapour which rises from his smouldering wound; no bird can stretch out its fragile wings to fly over that water, but in mid-flight it falls dead in the flames; [3] along the green banks of the river Eridanos, Cygnus mourned him--Ovid told--and was transformed into a swan. There in the far west, Heracles asked the river nymphs of Eridanos to help him locate the Garden of the Hesperides.^ [10] [15]

[image 16]Fig. 6. [Artist's impression] Epsilon Eridani b - a real planet found orbiting star e Eridani [17].

Eridanus contains many stars, and it's quite possible that some of them are still in the possession of the Orion Empire. The star we are perhaps most familiar with is Epsilon Eridani, only circa 10 light-years from Earth. In Ufology, we often hear that star races who are visiting Earth or have visited Earth in the past are from this star system. Interestingly enough, astrophysicists have found that Epsilon Eridani has exoplanets orbiting its orange sun^ [11] [18] (see fig. 6 and fig. 7.) [image 19]Fig. 7. [Artist's impression] View from one of Epsilon Eridani b's imaginary moons [20] (e Eridani can be seen as a faint star in the distance.)

In fig. 8 we can see a comparison between our own sun (to the lower right) and e Eridani to the left, in sizes as well as in colors. [image 21]Fig. 8. Relative sizes between our sun (right) and e Eridani (left), and the difference in colors [22].

Ursa Major (The Big Dipper, The Great Bear Constellation.) This has been a major Sector 9 domain for the Orion Empire. The "Bear," as we know, is associated with Mother Goddess. Also, according to our Vedic expert, Richard L. Thompson, the Big Dipper plays an important role in the Vedic texts. This is also, according to some, where the real "Seven Sisters" are located--they are the seven main stars that create the Great Bear Constellation. The Seven Sisters represent the Seven Dragon Queens, who are the "daughters" of the Queen of the Stars Herself.

Moreover, The Big Dipper and The Little Dipper are probably the two star constellation people have the easiest time finding in the night sky because they have such easy and distinguishable patterns.

ii.i. The Orion Empire in the Vedas

Now it's time to look at the Vedas to see what they have to say about the origins of the Gods. Let's start with the Owl Nebula (fig. 9.) [image 23]Fig. 9. "Messier 97" (M97) or "New General Catalogue 3587" (NGC 3587)^ [12] [24] The Owl Nebula.

The Owl Nebula is located next to the star Dubhe--Alpha Ursa Major, which has a huge impact in the Vedic tales--something that is acknowledged by the Vedic expert, Dr. Richard L. Thompson. According to his research, the Rakshasas were descended from the celestial Sage Pulastya, whom apparently lives on one of the stars in the Big Dipper (Ursa Major) constellation. The Big Dipper in Sanskrit is Sapta-??i (Seven Sages). The Sages were said to be roughly human in shape and form with huge stature, great muscular strength, and frightening facial features, which included prominent teeth and pointed ears^ [13] [25] (another race with pointed ears and of huge stature were the Vulcans from the star system Vega--Mother Goddess' Helpers when Planet Earth was seeded. We are also used to hearing about creatures with pointed ears in our fairy tales. Little do people know that these fairies and creatures in our children's books are based on real creatures from out in the Universe). Some also describe the Rakshasas as short and quite wolf-like, albeit walking on two legs (similar to how I described the Sirian race in Level II--they and the Rakshasas may be one and the same species that has migrated over time).

Let us now look at the definition of Dubhe.

Quote #3: The traditional name Dubhe comes from the Arabic for bear, dubb, from the phrase ??? ???? ??????? ?ahr ad-dubb al-akbar the back of the Greater Bear. The other traditional name Ak was meaning The Eye.^ [14] [26]

Now it starts to get quite interesting. We know that the "Bear" is closely related to Mother Goddess, and here we have it in Arabic. We also have a reference to the "Eye," as in Yoni, the "Eye of Creation." Let's move on, and we'll get to the Vedas:

Quote #4: ...This star as Kratu, one of the Seven Rishis.^ [15] [27]

Thus far, the Owl Nebula and Ursa Major both belong to the Orion Arm of the Milky Way Galaxy, but stars change locations, and Ursa Major, the "Great Bear," has always been a very important outpost for the Orion Empire.

Kratu and the Rishis are both Vedic terms that we can follow up on. Kratu, for some reason, it's hard to find information on. However, there is some.

Quote #5: Kratu is no more widely known than Pulaha. He married Sannati (Humility), another daughter of Daksha, by whom he had sixty thousand B?lakhilyas, pigmy sages no bigger than the joint of the thumb; chaste, pious, and resplendent as the rays of the sun.^ [16] [28]

Moreover:

Quote #6: Kratus wife, Kriy?, gave birth to sixty thousand great sages, named the V?lakhilyas. All these sages were greatly advanced in spiritual knowledge, and their bodies were illuminated by such knowledge. Kriy? was the sixth daughter of Kardama Muni, and she produced sixty thousand sages, who were known as the V?lakhilyas because they all retired from family life as v?naprasthas.^ [17] [29]

If the reader recalls, the Rishis and the Sages are two terms for the same beings. They are, among other things, the scribes, who wrote down exactly what the first generation of Olympian gods told them. They were considered very wise and didn't like confrontations, such as in battles and in wars. They were more artistically oriented, according to the Vedas. Rishis and Sages are of course also terms, like so many others, that were "borrowed" from the Orion Empire after the "Devas" had invaded. The equivalent to Rishis exist in Orion as well, but perhaps not as scribes--probably more as teachers of sorts.

Via the Orion Arm we now have a connection to Rishis, Mintaka, and the Orion's Belt. Instead of just saying that the Rishis came from Ursa Major, we can now probably pinpoint them down even more, to having a direct link to the Center of the Milky Way Galaxy--the Womb of the Mother, or Yoni, the "Eye of the Mother."

It is hard to find something very distinct beyond the "godhood" of Brahman/Brahma/Vishnu/En.ki. Aditi, who is Vishnu's mother, and in Hinduism is the most prominent name for Mother Goddess, mentioned almost 80 times in the Vedas, but no hymn is dedicated to Her, although She is mentioned in some of them. Very little is said, which only makes sense, but we have at least managed to see a link between Orion and the Divine Feminine in the Indian texts.

III. Domains Conquered by the AIF with Marduk in Charge

Now, when we are going to link the AIF, I decided to start with Marduk and eventually get to En.ki. First, the star systems and constellations that Marduk seems to control are much fewer than the ones taken over by En.ki. Also, those over which En.ki controls are sometimes shared with Marduk. In fact, that is how I believe it was done--regardless of whom the AIF invaded, En.ki's DAKH warriors were the ones doing the job. Often En.ki himself controlled the troops, and sometimes he passed the command over to Marduk. On occasion, En.ki simply let his son take command over a certain star race, star system, or asterism. This is why it seems that we must distinguish between the ownership of En.ki and the ownership of Marduk when it comes to certain stars and constellation. In reality, the two probably often shared ownership and command in many cases.

Regardless, I've decided to distinguish between father and son and what each of them own, according to the evidence we have. I want to begin with the star system that is most obviously Marduk's domain.

Draco. Here we need to distinguish for those who are not that savvy in astronomy, astrophysics, and astrology. Draco is the star constellation itself--the asterism--while Alpha Draconis, or Thuban, is the alpha star in the Draco Constellation (see fig. 10.) The north pole of the ecliptic is in Draco --thus, Draco can be seen all year round will. [image 30]Fig. 10. Draco with Thuban, a Draconis, on top.

In UFOlogy, the Draco constellation is often said to be inhabited by vicious dragon-like aliens--something between Dragons and Reptilians. They are supposedly visiting us here on Earth, are most commonly known as Dracs or Dracos, and wouldn't hesitate to kill humans. They are also famous for raping human females and sometimes make them pregnant. They are usually huge in stature and tremendously strong.

Very little of this is true, however. What people have experienced and seen are their experiences, and I am not going to invalidate them, but again, we have the shapeshifting phenomenon to take into consideration, understanding that an interdimensional star being can take on any shape and form he or she wants. [image 31]Fig. 11. Draco, as it can be seen by the naked eye.

What seems to be true, however, is that the Draco Constellation once was a part of the Orion Empire as well--thereby the myth of the dragon-like beings we hear of. However, Draco was invaded a long time ago which was discussed in Level II and Level IV, and many of the original inhabitants of the asterism were brutally slaughtered by the AIF in a horrendous war. I know for a fact that this war took place, but at this point, I have very little details about what really happened other than that eventually the resistance broke down, and the Draco Headquarters in the Thuban star system was defeated. The few survivors of the original population, just as here on Earth--if we compare with the Naml?'u--were taken as prisoners and made into a slave race. This was a highly developed race before the AIF invaded and a space-faring race as well. They were also, in general, highly dedicated to the Orion Empire and its values. Hence, the Dragons who refused to become slaves were tortured and killed (unless they changed their minds), and a small minority started working for the AIF, as "Minions." Marduk was given this star constellation as a reward from his father for being a great strategist (two warlords patting each other's backs). This is the picture up until this day.^ [18] [32]

This is what some mythology has to say about it.

Quote #7: In Greco- Roman legend, Draco was a dragon killed by the goddess Minerva and tossed into the sky upon his defeat. The dragon was one of the Gigantes, who battled the Olympic gods for ten years. As Minerva threw the dragon, it became twisted on itself and froze at the cold North Celestial Pole before it could right itself.

Sometimes, Draco is represented as the demon son of Gaia, Typhon.^ [19] [33]

Minerva is the Roman counterpart to the Greek goddess Athena^ [20] [34] and also an Olympian goddess, indicating that she was an ally of the AIF. In fact, we have the mythology to prove it as well.

Quote #8: Although Athena appears before Zeus at Knossos -- in Linear B, as [....], a-ta-na po-ti-ni-ja, "Mistress Athena" [46] -- in the Classical Olympian pantheon, Athena was remade as the favorite daughter of Zeus, born fully armed from his forehead.^ [21] [35]

Athena, at first, is Ishtar, depicted with her owls. She is also Inanna, Isis, but foremost--Queen Ere?kigal, as we have discussed earlier. There are others who have made the same conclusion, such as Ellie Crystal of Crystalinks.com--a well-respected database on mythology, UFOlogy, mysteries, spiritual matters, and conspiracies. The webmaster says, "Ereshkigal was also Inanna and Ishtar..."^ [22] [36] and then she shows the evidence later on her page. What I managed to prove in Level IV was that Ere?kigal took over the persona of the goddess with many names--Minerva, Athena, Aphrodite, Ishtar, Isis, and Inanna, to name a few. In other words, it was the infamous Ere?kigal who helped "slaying the Dragon" in the Draco constellation with the rest of the AIF--or the Olympians, if you will. Just for the record, Ere?kigal thus had a key role in the destruction and takeover of the Draco Constellation. However, she didn't seem to be given any control over it, unless she is in charge of one or two of the smaller star systems in Draco.

Thuban is the alpha star in the Draconian asterism, and Thuban was the pole star in ancient times (something we also discussed in Level IV). Albeit it is not the brightest star in the constellation, it still got the Bayer designation Alpha Draconis--mostly because of its former position as the pole star, but perhaps also because of a more subtle reason, being the Headquarters of Marduk's Draco Constellation. Marduk and Ere?kigal are consorts today, from what it seems, and therefore, it is also likely that the Queen of the Underworld has some authority in that region of space--albeit, as I said earlier, we have little evidence of that. [image 37]Fig. 12. Thuban, a Draconis.

I know I have brought this up before, but readers may ask how a rebel group, such as Lucifer's, can just come in and take over entire star systems and sometimes entire asterisms. We can see the answer to that question here on Earth as well when we study Guerilla warfare. It is often harder to defeat an "invisible" enemy such as a guerilla group than it is to fight a legion of soldiers in open battles. This is also exactly what happened. Lucifer had planned these strikes for a very long time before he executed them, and once he attacked, he did it with guerilla warfare in mind. The Orion Empire, which was totally unprepared for such a treasonous act, lost control over the situation, and Lucifer's allies managed to do more damage than can be imagined before the Empire eventually stabilized itself from the shock and managed to strike back. Not until then can we call it a "war." Before then, it was simply strategic invasions, similar to when Hitler invaded Poland in 1939. After the initial shock, the real war started, and it hasn't stopped since. Some say it will not stop until one of the two Empires is destroyed. Although this whole thing started quite badly for the Orions, they are now confident that Lucifer and his Empire will fall and be destroyed but the problem is that many star beings--including humans--will lose their lives before it's over. In addition, how many star systems and entire constellations will perish before peace will come? No one has the answer to that.

However, Thuban is a star of spectral type A, which means it is white in color--quite similar to Vega, but bigger and more massive than both Vega and our own Sun. It's distance from Earth is a little more than 300 light-years, although all these distances are just for the record--they don't really mean anything, especially when space travel from one point in space to another can be instantaneous for a star race that masters nano-travel. If they don't, there are Einstein-Rosen bridges to use. Ridiculously enough, I just read on a scientific website that astrophysicists now claim that there are no such things as black holes anywhere in space, but that's a discussion for another time--just something I wanted to mention in passing.

Thus, in summary, there is some truth to the claims from the UFO community about the dragon-like Draconians, but the inhabitants vary extensively in appearance, from Draconian, to Reptilian, to the Aquatic Bird Tribe, to humanoid--and more. Again, it's irrelevant because most of them are able to let their avatars shift shape and form as they see fit. There are no giant Reptilians walking around in Pentagon. Yes, there are probably beings from Draco there, but you and I wouldn't be able to distinguish between them and the rest of the humans who work there--at least not by their looks. Those of us who have some background knowledge might be able to notice something "alien" about them, but it would be rather subtle, if any.

Last, I want to show another reference, indicating that Marduk represents the Draco Constellation (my emphasis in italics.)

Quote #9: Because Thuban was the pole star 5000 years ago the ancient Egyptians keenly observed it. Some of Dracos stars were part of their constellation of Hippopotamus and some were of the Crocodile. They appear on the planisphere of Denderah and the walls of the Ramesseum at Thebes. The hieroglyph for the Hippopotamus was used for the heavens in general while the constellation is supposed to have been a symbol of Isis Rathor, Athor, or Athyr, the Egyptian Venus. Dracos stars were also said to represent the falcon headed god Horus.^ [23] [38]

On occasion, we do see humanlike figures with crocodile heads in Egyptian and Sumerian artifact. For the most part, however, I'm sure that star beings were depicted in such a way only to emphasize which constellation they originated from. It didn't necessarily have anything to do with how they looked like. I seriously doubt there were any "crocodile-headed aliens" walking around amongst humans in ancient times--it's a matter of metaphors.

In Level IV, we discussed that Osiris (En.ki) and Isis gave birth to Horus, who is another name for Marduk.

In addition to being in charge of the Draco Constellation, Marduk also shared (and still shares) ownership of several other star systems and asterisms, which will be evident when we look at the Vedic information and the Nakshatras in relation to Marduk and En.ki. I have not completed much research into other mythologies, such as the Mayan, Aztec, Aborigine, Native Americans, Native Canadians, Scandinavian, and others. That may be something for the future because this level of learning will be long enough just to scratch the surface of the Vedas. Hence, I think it would be best to turn our attention to the Vedas to further show where Marduk has his responsibilities, aside from being "Lord of the Earth", or "Satan," or whomever (when Lucifer/En.ki is too busy elsewhere to use the title Satan. Some people have asked me if there is any comparison between the myths I've been researching and the beings in the Urantia Book when it comes to Satan and Caligastia, the "Devil." In a sense, we can see Lord En.ki being Lucifer and Satan, while Marduk is Caligastia, the Devil who is Satan's emissary on Earth).

Now, I want to once and for all emphasize that the Fifth Level of Learning is the last level, despite what I wrote in the previous paragraph. There will not be a Sixth Level of Learning. I am saying this so that the readers don't misinterpret me and get false hopes (or nightmares, depending on what attitude they have toward the papers).

If we begin with comparing the Draco Constellation and its ownership between the Sumerian/Egyptian texts and the Vedas, the comparison is quite easy to find if we are willing to dig a little bit. In the Hindu religions there is a relationship between Draco and alligators, as we can see in the following reference.

Quote #10: In early Hindu worship, Draco is given the form of an alligator known as Shi-shu-mara.^ [24] [39]

Then, if we follow the trail, Shi-shu-mara shows to be the Hindu equivalent to the Egyptian god Sobek, or Sobek-Ra, which of course caught my interest further due to the Ra connection. When I look up Sobek I find the following:

Quote #11: Sobek first acquired a role as a solar deity through his connection to Horus, but this was further strengthened in later periods with the emergence of Sobek-Ra, a fusion of Sobek and Egypt's primary sun god, Ra.^ [25] [40]

The "primary sun god, Ra" in Egypt is, of course, no one else than Amen-Ra, or just Ra--both being Marduk.

Betelgeuse. Don't let us get fooled when told that the Goddess' Empire is called the Orion Empire. One of the major outposts of the Queen's Empire in this Galaxy is located in Orion's Belt and in the Big Dipper (Ursa Major). I have explained this before, but just to be clear--the Empire has very little to do with Orion per se because it spans all over the Universe and into other universes as well, which is not so strange when we know that She (or Her "Higher Self") is the Creatrix of them all. I am reviewing this so that the reader will understand how the AIF can be in control of Betelgeuse, the Super Giant star in the constellation of Orion. Even people who are not savvy in astronomy have probably heard the name of this star at some point in their lives.

Betelgeuse is also known as Alpha Orionis, and is thereby the brightest star in Orion, seen from our earthly perspective. It is also the ninth-brightest star in the night sky.^ [26] [41] The star is expected to turn into a supernova in the next few million years. Whether that will happen or not, I would suggest is probably more in the hands of non-celestial forces than natural forces. Also, we have a tendency here on Earth to think of events as linear when they are not.

The Hindu Nakshatras (lunar mansions) tell us that the star system of Betelgeuse is under the control of the god Rudra,^ [27] [42] who is another name of the god Shiva, who is the equivalent of Lord Marduk, as I explained earlier. [image 43]Fig. 13. Betelgeuse and the Orion Constellation.

With Betelgeuse in the upper left corner of the Orion Constellation and with the three stars in Orion's Belt not too far away, constellation-wise, it makes the star a strategic outpost for Marduk and the AIF. Notice also that we have the star system Taurus (which includes the Pleiades) in the northeast, with the star Aldebaran not too far away. This was the star that Lucifer fled to after he was cast out of the Orion Empire.

Alpha, Beta, Gamma, Delta and Epsilon Corvi. Corvus is an asterism that may not be as well-known as Orion and Draco, but in a way, it's just as interesting. This constellation belongs to the Southern Hemisphere and is Latin for raven or crow. Again, we have an association to the Bird Tribe. [image 44]Fig. 14. The Corvus Constellation.

Also, notice Spica on the above star map, located not too far from Corvus in the southern night sky. If the reader remembers, Spica was directly involved when determining the starting point of the ecliptic as far as the Nakshatras are concerned. In fact, these four stars in Corvus, controlled by Surya^ [28] [45] (the Vedic names for Marduk) are also called Spica's Spanker, or "the Sail,"^ [29] [46] with gamma and delta pointing towards Spica. Thus, we can imagine that Corvus has some significance to the AIF--again, most probably a strategic one. Delta Corvi, also called Algorab, is a double star. Algorab means Raven.^ [30] [47] In Greece, the Corvus asterism is associated with Apollo,^ [31] [48] who in Babylon was called Marduk (all this makes it obvious who is lurking in this asterism).

Alpha, Sigma, and Tau Scorpius. Scorpius is a large constellation in the Southern Hemisphere, close to the Galactic Center in the starry night sky. The most recognizable star in this asterism is probably a Scorpio, more commonly known as Antares, a red super-giant of spectral type M1. We have discussed Antares in other places, and I have previously showed the reader the following picture, but it never ceases to amaze me--it's a comparison in size between our own Sun and Antares (fig. 15 below.) In Egypt it was the symbol of Isis in the pyramidal ceremonies^ [32] [49]--Marduk and Isis were lovers for a while, as discussed in Level IV (if we can call a rape/victim relationship a lover relationship. However, we're dealing with perverts, so anything goes). [image 50]Fig. 15. Comparison in size between the super-giant Antares and our Sun. Arcturus, another giant star, looks like a dwarf in comparison with Antares. The complete orbit of Mars can be inserted into Antares! This super-giant is 300 times bigger than the Sun!

u Scorpio is said to be the fastest known nova with a period of about ten years,^ [33] [51] but we also need to remember when we are talking about novae that they are seldom natural, but more often the consequence of a war in that region of space. Someone, when a situation gets heated, may blow up a star--things such as that happen!

In the list of Nakshatras, the three above-mentioned star systems in the Scorpius Constellation are controlled by Indra, an Avatar of Shiva, whom we know is Lord Marduk. [image 52]Fig. 16. The Scorpius Constellation.

Alpha, Beta, Gamma, and Iota Librae. If we once again look at fig. 16 above, we can see the Libra Constellation next to Scorpius. These four stars in Libra are jointly ruled by Lord Indra and Lord Agni--"Chief of the Gods" and the "god of Fire," respectively.

Libra is also the home of the star Gliese 581,^ [34] [53] which is a star with a confirmed planetary system consisting of at least 6 planets, according to our scientists.^ [35] [54] Three of these 6 planets are considered being good candidates for life.^ [36] [55] Gliese 581 d and g^ [37] [56] are the most promising candidates, we are told, while Gliese c is considered to be the first earth-like extrasolar planet within its parent star's habitable zone. The star, Gliese 581 does not have a Greek letter in front of it from what I have found, so I am therefore not sure to whom this star system belongs, but it's quite likely that it is under control of the AIF. Gliese 581 is located 22 light-years from Earth and is a red dwarf star of spectral type M3. It is therefore smaller and colder than our own sun. [image 57]Fig. 17. Heart lighter than a feather.

Libra basically refers to "scale" and "balance," which again is interesting for us. Many are aware of that in Egyptian mythology (but also in the Sumerian and Babylonian texts, etc.) the scale in not only referred to as "justice," but is also a reference to the Afterlife. We learn that when we meet our "Maker," this being decides where we are going next depending on whether our heart weighs lighter than a feather. If not, we have not lived an ethical and moral life (read "obedient life"), and we will not go to Heaven. In Egypt and Sumer/Babylon, this task is executed by the Sun god or his cohorts.

Quote #12: Libra was known in Babylonian astronomy as MUL Zibanu (the scales or balance), or alternatively as the Claws of the Scorpion. The scales were held sacred to the sun god Shamash, who was also the patron of truth and justice.^ [38] [58]

Utu Shamash is, as we all know by now, the equivalent to Lord Marduk, the ultimate Sun god. In the Vedas, as I mentioned above, he is, in this case, referred to as Indra, who is in charge of the previously mentioned four star systems in Libra. Also, we are told that " [t]raditionally, a and v Librae are considered to represent the scales balance beam, and g and s are the weighing pans."^ [39] [59] [image 60]Fig. 18. Libra. Because there are only seven stars showing of the Libra Constellationon this star map, it doesn't mean that these are the only stars in the asterism. It justmeans that they are the seven brightest stars. There are many others, with less luminosity, which are usually not pointed out on a specific star map like this one.

Spica. The star Spica, from where the ancient Galactic Wars may have originated, is also controlled by Marduk, or Tvastar, which is one of Shiva's Avatars in the Hindu texts. Spica is the brightest star in the Virgo Constellation, and the 15^th brightest star in the night sky. It's a blue giant of spectral type B1, approximately 260 light-years from Earth. In fact, it's a binary star system, and it's b-component is also a blue giant, only slightly dimmer than the main star. Spica B is of spectral type B3. The following curious fact, we learn from looking up Spica in Wikipedia:

Quote #13: The name Spica derives from Latin sp?ca virginis Virgos ear of grain (usually wheat).^ [40] [61]

I was told by the Pleiadians, whom I was listening to a few months ago, that it was the "Anunnaki" who brought wheat to Earth so we could start agriculture. Apparently, we learn from the above quote that wheat may have been brought to Earth from the Spica star system. The question is, in that case, was it brought here by the AIF, or was it brought here by the Queen and Ninurta before the Invasion of Earth, when Spica belonged to Orion? [image 62]Fig. 19. Spica in the Virgo Constellation.

Ursa Minor (also Smaller Bear, Little Bear, and Little Dipper). Polaris (known as the Polestar) is the brightest star in Ursa Minor and is a yellow-white super-giant of spectral type F7, located 325-425 light-years from our solar system. It is listed as Alpha Ursa Minoris. Beta Ursa Minoris is only slightly fainter, being an orange super-giant of spectral type K4. It normally goes under the specific name Kochab. Kochab and Pherkad (Gamma Ursa Minoris) are said to be the "Guardians of the Pole," or "the Indestructibles."^ [41] [63] This, I'm sure, has a real story behind it. Planetary systems have been found in four stellar systems^ [42] [64] at the time of this writing on October 18^th, 2014.

Both Ursa Major and Ursa Minor refer to bears--an adult bear and a cub, respectively. The Bear is closely associated with Mother Goddess, which we learned in Level II and in Level IV. Just as Ursa Major is often referred to as the "Seven Sisters," so is also Ursa Minor--both constellations having seven stars building the patterns (thus we have three constellations with the nickname "Seven Sisters;" The Pleiades, Ursa Major, and Ursa Minor). The seven stars of the Little Dipper were said to be the daughters of Atlas--the Titan from where the continent of Atlantis stems, meaning the "island of Atlas."^ [43] [65] He has also given his name to the Atlas Mountains.^ [44] [66] As a curiosity, the Atlas here mentioned is not, according to Plato, the same Atlas who was a King of Atlantis. The King of Atlantis with the name Atlas was the son of Poseidon,^ [45] [67] who was the first King of Atlantis. This would make Atlas Marduk, son of Poseidon/En.ki.

Both Ursa Major and Minor were originally part of the Orion Empire (this may very well be the reason why all the three asterisms are called "Seven Sisters"). Today, Ursa Major is more so than the Little Bear, which was taken over in a series of battles in a long gone past and is now given to Marduk by his father, En.ki, to control. This was a major achievement by the Alien Invader Force and a blow against their archenemy--Mother Goddess and the Divine Feminine. It is my guess that if Orion would like to get back what the AIF has conquered, Ursa Minor is quite high on the list.

Let us now look at some hints indicating that Ursa Minor was in the AIF's possession during the Sumerian/Babylonian eras. We find such a hint in MUL.APIN, which is "the conventional title given to a Babylonian compendium that deals with many diverse aspects of Babylonian astronomy and astrology."^ [46] [68] It contains a long list of stars and star constellations with references to the different gods and goddesses of old. It seems to be, as somebody said on Graham Hancock's forum, "the Mul Apin is the definitive collection of Mesopotamian Astronomical knowledge. If its [sic] not in there they didnt care about it."^ [47] [69] One of the lines says:

Quote #13a: The star on its rope, the Heir of the Sublime Temple, the first ranking son of Anu [The star Polaris in Ursa Minor].^ [48] [70]

The first ranking son of "Anu" is of course En.ki, who is here referred to in association with Polaris in Ursa Minor. I am fully aware that En.ki was the one who first took control over the Little Bear, just as he was the one who took control over our own solar system, albeit it was done in a bloody coup in which Marduk got most of the credit from being the one who slaughtered Tiamat. In this case, En.ki gave Ursa Minor to Marduk after En.ki himself had it under his control. One story that tells us how it happened was when Damkina, the equivalent to Lilith, Inanna, and Isis, gained control over Ursa Minor. Isis was then copulating with En.ki in order to create a new human hybrid species after the Great Flood, approximately 11,500 years before the Common Era. When En.ki became sterile, his son Marduk took over the breeding program. Then, when Isis managed to escape, Queen Ere?kigal became the female part of the breeding program and has been ever since. She also became in charge of Ursa Minor together with Marduk, simply kicking Isis off the throne of the Little Bear. Another name for Damkina was Damgalnuna.

Quote #14: Damgalnuna was a mother goddess in Mesopotamian mythology. She first appears as a consort of Enlil in Sumerian mythology, and later becomes the Akkadian Damkina, consort of Enki/Ea and mother of the god Marduk.^ [49] [71]

We see here the same old mistake that I have pointed out several times--namely that Isis/Inanna was never a consort of En.lil, but is instead Prince En.lil's daughter. In the Akkadian Empire, Isis becomes Damkina, consort first to En.ki and then to Marduk. There is a reference to Isis and Ursa Minor as well in MUL.APIN.

Quote #15: The Wagon of Heaven, Damkianna [Ursa Minor].^ [50] [72]

Now, how can we find a correlation between the AIF and Ursa Minor in the Vedic hymns? Is there any such association? Yes, there is! For example, we have one in Bhagavad Gita:

Quote #16: the seven great seers: Kashyapa, Atri, Vashishta, Vishvamitra, Gotama, Jamadagni, and Bhadradvaja. They are identified with the stars of Ursa Minor.^ [51] [73]

These names may be unfamiliar with the reader for the most part, but there is one of these names that we have encountered before, namely Kashyapa, whom we discussed earlier being an Avatar of Vishnu. With the risk of being repetitive, Lord Vishnu is En.ki's counterpart. The "seven great seers" are the seven Rishis, or Sages, who lived in the time before the Flood, and were the builders of Uruk,^ [52] [74] corresponding with the seven stars in Ursa Minor. Kashyapa/En.ki is listed amongst them, seemingly because he is considered a "teacher," and the "keeper of wisdom." As such, he probably sees himself as a Sage.

Alpha and Beta Pegasi. Here are two other stars, also under Marduk's regime. It is stated in the Nakshatras that the Lord of these two stars is Guru (Jupiter), and Jupiter is, as we know, the Roman name for Marduk. He is also listed as the deity under the name of Ajikapada--a name we are not yet familiar with. Again, however, we have proof that this is Marduk, too--here from Nakshatra Purvabhadrapada--the Former Happy Feet, which is an interesting reference because in the Nakshatra, Alpha and Beta Pegasi are called Purva Bhadrapada, the first of the blessed feet.

Quote #17: Ajaikapada is viewed as a form of Shiva, and a vehicle for the transport of Agni (fire), representing the cleansing spiritual power of fire. Ajaikapada is the unicorn, related to Rudra god of storms.^ [53] [75]

[image 76]Fig. 20. The Pegasus Constellation.

Alpha and Delta Delphini. These two star systems are controlled by a deity named Mangala, whom we haven't brought up earlier, either. Hence, let us quickly establish that Mangala is really the same deity as Marduk. Mangala is another name for Mars,^ [54] [77] which is always the equivalent to Marduk, the God of War, and the deity's name can be either Mangala or Bhauma in Sanskrit, and his color is red (which corresponds both to Mars, the "red planet" and the color of Marduk). We also learn from Wikipedia that he is the owner of the Aries and Scorpius signs,^ [55] [78] which again corresponds well with my own research. Moreover, it says that he is "the teacher of the occult sciences!"^ [56] [79]This is again correct. At first, the "occult sciences" were taught by En.ki already in the Garden of Edin, but when Marduk became the "Lord of the Earth," he became the Grandmaster of the secret societies--something I know many high level occultists will acknowledge as well. Moreover, Bhauma is the god of war and is celibate! Well, the latter is, of course, not true, as we all know, and probably thrown in there in order to muddy the waters. Furthermore, his mouth is that of a ram (another association with Marduk). The Moon and Jupiter are both "friendly" to him, and he rules over blood, muscles, and bone marrow^ [57] [80] (something to ponder!). The above list of attributes are all associated with Marduk (except for the celibate claim), which makes it evident that Bhauma/Mangala is the equivalent to Marduk. The dolphin (Delphinus) is also said by some to be associated with the Sirius star system. [image 81]Fig. 21. The Delphinus Constellation.

Regulus. The name of this star is probably known by quite a few readers. It's one of those that is sometimes mentioned in different medias for various reasons.

This star is said to be controlled by the Pitrs, "The Fathers", Family Ancestors, which are defined as follows in the Vedic texts:

Quote #24: In the Vedas, the sacred scriptures of ancient India, the fathers were considered to be immortal like the gods and to share in the sacrifice, though they received different offerings. The way of the fathers, characterized by observance of the traditional duties of sacrifice, almsgiving, and the practice of austerities that lead to rebirth, came to be distinguished from the way of the gods, which was a way of faith directed toward the goal of liberation from rebirth.^ [58] [82]

In this case, it would probably be a good idea to emphasize the "way of the gods," and the "liberation from rebirth." This has to do directly with war and soldiers. Going to war was an honor in the old Hindu traditions. Successful warriors, who had survived many battles and actually managed to grow old without being killed, often took their own lives when they became old and couldn't fight anymore. By doing so, they thought that they could achieve "liberation from reincarnation." They were "wasting away" their bodies to attain liberation.^ [59] [83] The Indian warriors, due to their belief system, were unafraid to die. Going to the battlefield meant death, but it also meant that the warrior was fighting well. Of course, the more skilled, the less chance that he got killed in battle--thus, for many warriors, suicide was the only way to die an "honorable death." Even the wife of a warrior often committed ritual suicide to honor her warrior husband.^ [60] [84]

In juxtaposition to this, Hindu traditions do not honor suicide amongst regular people, and they warn about the bad karma it creates. Then again, who said that religion makes sense?

Thereby, it seems that the star Regulus had some significant connections to the afterlife of soldiers and royalty who committed suicide as an honorable thing. Watching over all this was Lord Ketu, which is another name for Lord Indra (Marduk): "In ancient Tamil astrological scripts, Ketu was considered as incarnation of Indra."^ [61] [85] Interestingly enough, "Ketu" is also referred to as a "shadow planet," which has a lot of impact on human lives and the entire creation.^ [62] [86] Now, what does a "shadow planet" refer to? A shadow can be said to be a mirror or something that reflects what we can see. Hence, a shadow planet may refer to a planet in the KHAA--the VOID. Thus, it could be said to signify dark matter. Ketu also has to do with both good and bad karma.^ [63] [87] It is also mentioned that people who come under the influence of Ketu can achieve great "height," particularly spiritual.^ [64] [88] If Ketu is related to the star Regulus, and those who come in contact with him evolve spiritually, and we have the Pitr connection, referring to warrior ancestors who committed suicide, the spiritual evolvement that is mentioned probably refers to the "loyal soldiers," who died in the service to the gods. These warriors may have been liberated from future reincarnations to serve other purposes in other dimensions. A whole paper could probably be spent on research on the star Regulus alone, residing in the Leo Constellation. In this paper, we, unfortunately, only have time to scratch the surface. If a paper could be spent on research on Regulus, a full book could be written on the Afterlife, with my own research as a base. I may very well do that one day soon. However, here is some basic information on this mysterious star. Regulus is 79 light-years from our solar system, and is of spectral type B7, which means it is a giant, blue star. It also has three star companions and is therefore a multiple star system. In Arabic, the word Regulus means "heart of the lion." In MUL.APIN, the star is listed as LUGAL, which means "the star that stand in the breast of the Lion: the King."^ [65] [89]

Hydra. The Hydra Constellation in general seems to be controlled by the AIF--or was so when the Nakshatras were recorded. I don't think that much has changed since then. Hydra is usually compared to and represented as a water snake, where Sigma Hydrae represents the snake's nose.^ [66] [90]

In the Vedas, the serpents are the equivalent to the Nagas^ [67] [91]--the snake beings from the Underworld. This constellation says to be represented by them, and to a degree, controlled by them. However, the "Lord" of Hydra is Budh, who is the equivalent to the planet Mercury. The Roman god Mercury is the Greek god Apollo's counterpart, and Apollo is, as we have learned, Marduk.

Gamma, Delta, and Theta Cancri. Cancer is another constellation under control of the Alien Invader Force and ultimately by Lord Vishnu. The Nakshatras say that these three star systems in Cancer are run by a deity named B?haspat? (Brihaspati), "Lord of Prayer of Devotion." Brihaspati is also the equivalent to Jupiter, and/or in control of Jupiter,^ [68] [92] and we know that Jupiter is associated with Marduk.

Brihaspati is the guru of the Devas, in charge of earthly religions, and even the personification thereof.^ [69] [93] He is also the chief "'offerer of prayers and sacrifices to the gods,' with whom he intercedes on behalf of mankind."^ [70] [94] The overseer, however, i.e. the "Lord" of this star sign, is Shani (Saturn), and Saturn is associated with Ea/En.ki.

IV. Star Systems and Constellations under En.ki's Control

When we read the En?ma Eli? or the Vedas in particular, we may easily get overwhelmed by the enormous number of names that we need to keep separate--something we have discussed earlier. One of the first questions that hits us is probably, "How many gods are there?"

This is a question that hypothetically should be easy to answer because the scriptures generally say that there were around 200 Fallen Angels who ascended to Earth, while others name only three. At one point 400 is mentioned, or 200 myriads. This is all taken from "the Book of Enoch."

Quote #18: Most sources quote 2 Enoch as stating that those who descended to earth were three, [24] but Andrei A. Orlov, while quoting 2 Enoch as saying that three went down to the earth, [25] remarks in a footnote that some manuscripts put them at 200 or even 200 myriads. [22] In The Old Testament Pseudepigrapha: Apocalypic Literature and Testaments edited by James H. Charlesworth, manuscript J, taken as the best representative of the longer recension, has and three of them descended (p. 130), while manuscript A, taken as the best representative of the shorter recension, has and they descended, which might indicate that all the Grigori descended, or 200 princes of them, or 200 princes and 200 followers, since it follows the phrase These are the Grigori, 200 princes of whom turned aside, 200 walking in their train (p. 131).^ [71] [95]

This, in other words, doesn't tell us much. It also seems to depend on who the translator is and how he translated the texts. Zecharia Sitchin is more in line with that 200--perhaps even 400 of them descended. The commotion didn't happen because there were many gods present at one time, but because they managed to get humans to fight at their sides--against each other.

To clear this up, and according to my own research, it is apparent that there were only three Bloodliners (meaning of the Royal Blood of the Heavens)--perhaps four, as we need to include Isis/Inanna in this as well. The rest of the gods mentioned are regular soldiers and scientists from different solar systems, but they were always under control by one or more of the "Bloodliners."

The big confusion is to figure En.ki out--at least in the beginning, before we start noticing his pattern. He had a myriad (to use that word) of aliases throughout time, and most people think that the majority of them are different deities, when, in fact, they are his avatars and made-up aliases. At first, when I took on the Vedic hymns, I was afraid that I wouldn't be able to sort things out, but to my great relief, I soon discovered that I had learned enough by researching the Sumerian texts to be able to spot En.ki's mindset to see how and where he created his Avatars and aliases. Also, as we have access to the Nakshatras--the Lunar Mansions--we also get an idea where they reside, or originated from. That makes the puzzle more complete and the threads easier to follow.

Before I begin discussing En.ki here, I want to alert the reader because this is in no way going to be complete. He had so many Avatars and identities that it would be virtually impossible to bring them all up in a series of papers such as these. However, the best thing is that we don't need to! Just as I did, the reader will soon be able to see a pattern, and in the future, when you encounter a name from the Vedas that is not mentioned in these papers, you should be able to look at a few sources online, and by checking out his or her characteristics or family tree, it should be fairly easy to establish who this being is. That, I think, is pretty cool, and if it can be achieved, which I think will be no problem, I will be very encouraged. We'll nail them down!

Alpha, Beta, and Gamma Aquilae. We have talked a lot about En.ki and the Aquatic Bird Tribe, so let us begin with a constellation that is associated with birds. Aquila has nothing to do with water, although it sounds as if it should. Aquila is Latin and simply means eagle. Maybe amongst some readers, who are familiar with "conspiracy theories" (I certainly don't like that word--it's become humiliating) and the Illuminati, may right away relate the Eagle to the Great Seal of the U.S.A. If so, it is a correct association. Lord En.ki owns America! It's not as if he doesn't "own" other parts of the world too, in his own mind, but the U.S. is probably the apple in his eye in the sense that he sees it as the New Atlantis. Remember that En.ki, as one of his Avatars, Poseidon, was the King of Atlantis, and his son, Atlas, was his successor. Thus we often see the Eagle associated with the United States of America. Before America, Aquila was known as the Vulture in Rome,^ [72] [96] which again is quite telling. However, even in Greek-Roman mythology, this asterism was associated with the eagle, holding Zeus'/Jupiter's/Marduk's thunderbolts.^ [73] [97] Another thing of interest is that this constellation is stretching out in a way that it lies flat in the Milky Way itself, and not in the more barren parts of space. Hence, there are lots of nebulae and neighbor stars in the immediate vicinity, which makes this asterism particularly valuable. All this is considered "resources," and can be utilized for multiple purposes.

In previous papers, we have discussed Garuda, the great mythical bird creature, whom we also associated with Marduk. Moreover, Garuda is the Hindu name for Aquila.^ [74] [98] Also, the Phoenix Bird--the mythical gigantic bird which sets itself on fire at the end of an era in order to ring in a new era --is associated with Garuda/Marduk.^ [75] [99] It is also suggested that the Phoenix is the symbol for ringing in the New World Order and a One World Government, and was the original symbol for the United States of America, but was later changed to an Eagle.^ [76] [100]

Alpha Aquilae also is known as Altair, a white star, bigger and hotter than our Sun and at a distance of only 17 light-years. I believe many readers have heard of this star, and there are rumors of certain star beings living there. The Nakshatras say that the three stars--alpha, beta, and gamma--belong to Vishnu.^ [77] [101] In Sanskrit, Aquila is called Sravana. Altair means "the Flying Eagle."

In Japanese astrology, Altair is ill-omened, portending danger from reptiles!^ [78] [102] By all means, I don't think it was a coincidence that one of the first home microcomputers was called "Altair 8800!"^ [79] [103] Assign numerology to this and you have 8+8+0+0=16. 1+6=7, which is the number of the particular Universe over which the AIF has control. Now, which universe are we discussing here? Remember that the Goddess' "holy" numbers are 12 and 13, but the AIF typically use 7 and 11--7 being the number of the Holographic Universe, according to my hypothesis. Go back to the First Level of Learning, Science Papers 2 and 3, and you will see that LPG-C's universe/Multiverse is built around the number "7," and so is the Multiverse of the WingMakers,^ [80] [104] and likewise the Urantia Book.^ [81] [105] Numerology can be quite revealing, and just by looking at it the way we just did, we are able to see who is in control of what.

Beta Aquilae. Also called Alshain, this is a yellow star, similar to our Sun. Albeit a little dimmer, with an orange hue around it, it is classified as a sun-like star. Alshain means "balance," and is located at a distance of about 45 light-years--another close neighbor.

Gamma Aquilae. Tarazed is an orange-hued giant star, 460 light-years from Earth. Just as Alshain, it means "balance." It's spectral type is K3III. Scientists say that this is a very young star--only about 100 million years old, and that it will soon burn out and become a white dwarf. Of course, say the scientists, no life can ever develop in such a star system--especially as the star has already, despite its young age, become a giant. Again, we need to remind the scientists that this is irrelevant. A star race may very well have moved into the star itself, let's say 5 million years ago, and is still thriving there. Few people understand that beings can live--and are living--in and on the star itself. When we understand that, it puts star systems in a totally new perspective.

This third star in the Aquila Constellation refers to birds in many independent cultures. Here is how it was looked upon in Persia:

Quote #19: Persian ??h?n means royal falcon, beam, and pointer, and gave its name (as falcon) to Beta Aquilae. In the catalogue of stars in the Calendarium of Al Achsasi Al Mouakket, this star was designated Menkib al Nesr (???? ????? mankib al-nasr), which was translated into Latin as Humerus Vulturis, meaning the eagles shoulder.^ [82] [106]

Here the title "Royal" is included, which gives an extra hint, not only to the AIF, but to one or more of the few Royal Star Beings who were part of Lucifer's Rebellion--in this case, Lucifer himself--Lord Vishnu. [image 107]Fig. 22. The Aquila Asterism, with Altair as the "Head of the Eagle."

Alpha Andromedae and Gamma Pegasi. The Andromeda Constellation has long been claimed Orion territory. I believe it still is, even if its brightest star, Alpha Andromedae, may have fallen into the hands of the AIF.

Alpha Andromedae. Here we have another joint "ownership," if we want to acknowledge the AIF as owners to something that they stole in an unprovoked war. Either way, this star system is said to be controlled by Lord Shani on the top level with Ahir Budhyana as the deity. Shani is defined as Saturn, which makes it pretty easy to see who that is. We never discussed the Avatar Shani when we compared the different Hindu gods because of space limitations, but it seems as if we need to mention him briefly here. As we know, Saturn was originally Prince Ninurta/En.lil's planet, which was stolen from him by Lord En.ki. Saturn was (and is) considered perhaps the most important outpost in the solar system because of its major stargate, but also because of other important attributes. From what I have dug up regarding Saturn, it's obvious that it's in Lord En.ki's domain. Thus, it's therefore obvious that Shani equates to En.ki.

Ahir Budhyana is defined as an East Indian name, meaning "serpent or dragon of the deep."^ [83] [108] That gives typical associations to the Underworld. Hence, who can this being be? Well, Hindupedia.com has the following to say about this individual:

Quote #20: Among the extant Vai??ava ?gamas of the P??car?tra school, the Ahirbudhnya Sa?hit? is an important work. 'Ahirbudhnya' is one who, in the form of an 'ahi' or serpent, is the 'budhna' or foundation of the world. So, literally it refers to ?e?a or Ananta, the thousand-hooded Serpent, on whose head the whole world is said to be supported, according to some of the pur??as. It is also mentioned as one of the names of ?iva who, according to the Vai??ava scriptures, is a great devotee of Vi??u. In this work he is identified with ?iva. 'Sa?hit?' is a general name given to any systematically arranged text.^ [84] [109]

We find that Airbudhnya (here merged into one name, with a couple of letters changing place, which was a common thing back in those days) is the counterpart of Lord Shiva, who is Lord Marduk, from what we have learned. Thereby, we know that Vishnu is the Lord of Alpha Andromedae, and Shiva is the "deity." It's a joint ownership, from what it seems.

Alpha Andromedae is known by two more common names, albeit I assume that many people haven't heard these names before. They are Alpheratz (or Alpherat) and Sirrah (or Sirah). It's located 97 light-years from us, and is a triple system. Their spectral types are B8, A3, and G5, which makes them blue-white, white, and yellow, respectively.

When people in this field of research hear the word Andromeda, they inevitably come to think about Alex Collier and his The Andromedans, whom he presented as a benevolent race--a race he had visited and spent quite some time with, allegedly. Out of these visits came a trail of lectures, articles, interviews, and books. How much of his information was genuine I let the reader decide. I am just saying, thread lightly! Alex Collier was embraced and interviewed by a notorious disinformation agent who called himself Val Valerian, aka John Grace. Valerian is a "former" Intelligence Agent, who mixed a decent amount of relevant information with disinformation that could easily lead the truth-seeker astray and manipulated into practicing some very dark rituals, inspired by Aleister Crowley's Ordo Templi Orientis (the OTO), Grade IX. His followers were at the time often quite clueless of the quite severe distractions.

In Arabic, Andromeda means "the head of the woman in chains," where the chained woman is the mythological Andromeda. [image 110]Fig. 23. The Andromeda Constellation.

Gamma Pegasi. This star has the common name Algenib, not to be confused with Alpha Persei, which confusingly has the same name, for some reason. Algenib is a bright-blue giant star of spectral type B2. Its distance from Earth is approximately 400 light-years--a similar distance as to the more well-known Pleiadian star system. [image 111]Fig. 24. The Pegasus Constellation with Gamma Pegasi.

Above, I have given a few examples of asterisms and star systems controlled by Lord Vishnu or one of his Avatars. There are many more of these "heavenly places" that are controlled by Lord Vishnu, and instead of going into details about all of them, I will list them here below, briefly pointing out the most significant things about each of them, in case there are any.

Gamma Aquarii. White star, spectral type A0. Distance from Earth: 164 light-years. Controlled by the Vedic deity Varuna, "god of cosmic waters, sky and earth." Interesting reference: "In post-Vedic texts Varuna became the god of oceans and rivers and keeper of the souls of the drowned. As such, Varuna is also a god of the dead, and can grant immortality."^ [85] [112] We discussed Varuna earlier and established that he is equivalent to Lord En.ki--god of the cosmic waters, sky, earth, the Underworld, and death and Afterlife, as we can see here above. That should cover everything between Heaven and Earth. En.ki really considers himself being the Prime Creator.

Alpha, Epsilon, and Zeta Lyrae--Vega. Although all invasions are extremely traumatic for those involved, I have a certain place in my heart for the Vegans (also called the Vulcans). The reader probably recalls that the red-haired Vulcans were here together with the Queen of the Stars and Prince En.lil (Ninurta), creating the Living Library and seeding Planet Earth with what would become one of the most beautiful planets in this sector of the Universe, or one of the most wonderful planets in the Milky Way Galaxy, according to some. The Vulcans were the Titans of old, and when Mother Goddess created the Naml?'u--the primordial, androgynous man--She was using the Vulcan template. When the AIF invaded Earth about half a million years ago, most Vulcans on the planet were either killed or imprisoned. As if this was not enough, as soon as possible after conquering Earth, Lucifer and his band of Fallen Angels made it part of their revengeful agenda to fly in with an armada to invade Vega, the star system of the Vulcans. The Vulcans were a very peaceful species, consisting of more spirit than form, and therefore did not know how to fight and defend themselves on that level. Thus, the majority of the Vulcan species was slaughtered when Vega was invaded, but similar to when Earth was taken over, there were Vulcans who managed to flee, and the survivors of the "Vegan Invasion"^ [86] [113] fled to Orion, where they were taken under the wings of Mother Goddess and Khan En.lil. Some, however, were again captured and imprisoned, while a few, amazingly enough, sided with the AIF. It's unclear if this was done because of fear or if they actually in some unknown way were manipulated into this alliance. I let that remain unresolved for now--perhaps, the future will reveal to us what happened that made some members of this otherwise Goddess-oriented race to side with their adversary.

The Vegan star system was once a very beautiful place, as well as Earth, but is now, according to some, quite a desolate place, carefully guarded by Lord En.ki's DAKH armada.

According to the Nakshatra, the three above mentioned star systems, with Vega being Alpha Lyrae, a bright white star of spectral type A0, on a distance of only 25 light-years from Earth, are now controlled by Brahma. Brahma, who once upon a time was associated with the Goddess, and in some cases with Khan En.lil, is now considered being a Vedic title for En.ki, as we talked about earlier in Paper #9. [image 114]Fig. 25. Size comparison between Vega (left) and the Sun (right).

Another very interesting thing with Vega is something that may be 500,000 years old visible evidence of the Vegan Invasion, in which atomic weapons were definitely used to annihilate the Vulcans and other life forms that existed there at the time. This is from Wikipedia:

Quote #21: Vega became the first solitary main-sequence star beyond the Sun known to be an X-ray emitter when in 1979 it was observed from an imaging X-ray telescope launched on an Aerobee 350 from the White Sands Missile Range. [37] In 1983, Vega became the first star found to have a disk of dust. The Infrared Astronomical Satellite (IRAS) discovered an excess of infrared radiation coming from the star, and this was attributed to energy emitted by the orbiting dust as it was heated by the star.^ [87] [115]

The disk of "dust" could perhaps be evidence of atomic war, with missiles also directed toward the star itself to make it unstable, and therefore contribute to the intended extinction of this spiritual race.

Astronomers have recently discovered some evidence of a planet system orbiting Vega. They believe that the dust could have to do with the creation of this planetary system, but they are not sure. We leave it with that for now.

There are more indications in our own history of the AIF invasion of the Vegan star system. If we examine the name Wega (which later became Vega,)^ [88] [116] it comes from an Arabic translation and loosely means "falling" or "landing," as in "the falling eagle."^ [89] [117] We are back to the Bird Tribe again, but the Vulcans were not of the Bird Tribe. They were clearly much more humanoid--looking similar to us humans--albeit gigantic in stature and with pointed ears. In Latin, Vega means "fallen eagle/vulture."^ [90] [118] ^ [91] [119] Also in ancient India, which we are particularly interested in here, it means "eagle" or "vulture."^ [92] [120] ^ [93] [121] This interpretation was then migrated to the western world as well, where it kept the same meaning. It's easy to see, after what we have learned so far, that this specific definition of the star system was rooted after the Vegan Invasion. The reference to the Bird Tribe has solely to do with the AIF possession of the Vegan solar system. It acted as a statement--"This is now our domain!" A similar statement was made when Neil Armstrong and his team allegedly landed on the Moon in 1969, saying, "The Eagle has landed!" The Eagle was the name of the space shuttle. It was a statement that had to do with possession, and the American flag was nailed into the Lunar dust.

Interesting also is that the famous astronomer, author, and film producer, Carl Sagan, who always got very irritated when people asked him if Earth had ever been visited by aliens, set his novel, Contact, to the Vegan vicinity.^ [94] [122] That man knew many things that he never spoke openly about.

Delta and Epsilon Sagittarii. Delta Sagittarii is a double star in the southern constellation of Sagittarius. Its distance to Earth is about 348 light-years, and their spectral types are K3III, which means that they are orange giants. This star system is otherwise fairly unknown to the general public and has no joint history with the Earth from what I know. Epsilon Sagittarii is also a binary star system, but is closer to Earth--143 light-years. Its spectral type is B9, indicating that it is a blue-white giant. The traditional name of this star is Kaus Australis, and is listed in MUL.APIN^ [95] [123] as MA.GUR [8, ]meaning "the Bark,"^ [96] [124] which could be referring to the Wolfen-Reptilian race of Sirius.

Sagittarius, in general, is known as the constellation of Mother Goddess--Sagittarius also being the Center of the Milky Way Galaxy. These are two separate things but are still related to each other as being the Goddess' domain. The AIF has taken over parts of that Constellation but by no means the Center of the Galaxy--something they will never be able to take over, and I doubt they will even try. It would be too stupid and 100% doomed to fail. They don't have--and will never have--the power to do so. Neither will any other star race.

After the take-over, the new ruler of Delta and Epsilon Sagittarii is Apah, God of Water. That is a giveaway. Who is the god of the Water (and we're talking of the AIF now)? Correct, it's Vishnu or En.ki. Without having to take anything for granted, we can easily look it up to get confirmation.

Quote #22: Agni, the god of fire, has a close association with water and is often referred to as Ap?m Nap?t offspring of the waters. The female deity Apah is the presiding deity of Purva Ashadha (The former invincible one) asterism in Vedic astrology.^ [97] [125]

Agni, the god of Fire, is of course, En.ki (which we established in Paper #9), and here we see that he is connected to water. We also have an unusual reference to the female deity, Apah, who is said to preside over Agni/Apah as the Goddess of the Waters; in other words, Mother Goddess. However, she is listed as the former invincible one, and Apah is denoted as a male "God of Water." As we have seen so many times before, this is how the AIF presents a hijack of the persona of one of the higher deities, i.e. Queen Nin or Khan En.lil.

Beta, Delta, and Pi Scorpionis. These three star systems in the Scorpius Constellation are ruled by Mitra, and the Lord is Shani (Saturn). We all know who took ownership of Saturn after the Titan War--Lucifer. It seems, however, as if we have a joint ruler ship again, with Vishnu on top, and Mitra/Marduk as the front ruler. It says in the Vedas that Varuna and Mitra are very close, but they are considered two separate entities. Varuna is, as we have discussed earlier, an Avatar of En.ki, but Mitra is worshipped as a Sun god,^ [98] [126] which is more associated with Marduk.

Beta Scorpii is also called Graffias and is a blue giant star of spectral type B, and its distance from Earth is 470 light-years. This star is significant enough to appear on the flag of Brazil, and USS Graffias was once a U.S. navy ship named after the star.^ [99] [127]

Delta Scorpii is a binary star system, consisting of two blue giants of spectral type B, and their distance to Earth are approximately 490 light-years. Other than that, there is nothing remarkable about this star system that I am aware of--at least nothing that relates to this research.

Last, we have Pi Scorpii, which is a triple star system at 590 light-years distance. The spectral type of the two main stars is in the B-class, meaning they are blue giants, while the third star is more distant and much smaller.

Arcturus. This is a star of great interest to us because of its history. We discussed this star at some length in Level II and Level IV when we talked about Lucifer's Rebellion. Arcturus is also said to be Khan En.lil's star system, and in UFOlogy, it is almost always connected with benevolence. [image 128]Fig. 26. Arcturus in the Bo?tis Constellation.

From what I understand after connecting the dots, Khan En.lil and Queen Nin are still in control of some of the Arcturus system, but not all of it--they lost some of it during the wars that followed Lucifer's Rebellion. The Lunar Mansion (the Nakshatra) tells us that Arcturus is run by Vayu, the "Wind god." This is a deity we haven't come across earlier, either, so I'll give the reader a quick rundown on who he is. Besides being the Lord of the Winds, he is also the father of Hanuman.^ [100] [129] Some readers may remember Hanuman from the previous paper, but for those who don't, Hanuman incarnated together with Lord Rama and was the "ape-man" who assisted Lord Rama in whatever way he could. He also found Lord Rama's kidnapped female partner, Sita, who told Hanuman not to save her--because of a soul agreement she had with Rama she was obligated to wait for Rama to come and release her, and therefore she had to reject Hanuman's assistance. In the previous paper, I presented evidence that Rama was an Avatar of Lord Vishnu, and Hanuman was an Avatar of Shiva--En.ki and Marduk, respectively. Hence, if Vayu is the ruler of Arcturus, according to the Nakshatras, he must be an Avatar of Lord Vishnu.

Arcturus is also called Alpha Bo?tis and is the brightest star in the northern celestial hemisphere. Arcturus is of spectral type K1III and is therefore an orange super-giant. The distance from Earth is approximately 37 light-years.

Denebola (Beta Leonis), is a white star of spectral type A3, at a distance from Earth of about 36 light-years, so from an astronomical aspect, it's almost a neighbor.

In Chinese astrology, Denebola was believed to portend misfortune and disgrace^ [101] [130] and was therefore not considered to be a benevolent star system. The scientists of today think that this star system is a good candidate to have planets around it because it seems as if it was created in a similar way as our solar system, i.e. from a debris disk of cool dust that was orbiting the star.^ [102] [131] Albeit the scientists are correct in that the star is surrounded by planets, they still don't know how solar systems are created. Of course, at the highest level scientists know, but they are not allowed to share their knowledge with mainstream science.

Denebola is controlled by a deity called Aryaman, "the god of patronage and favors." If we take a research Aryaman, we find that in old German and Saxon mythology his name was Irman,^ [103] [132] and if we move further up north to Scandinavia, this deity is directly associated with the Norse god of gods--the one-eyed Odin.^ [104] [133] Using simple syncretism, we can easily associate Odin with En.ki. Odin's son is Thor, the god of lightning and thunder--famous for his powerful hammer. Thor is of course the Norse version of Marduk, who is known as the god of lightning and thunder in many different mythologies, such as in Greece, where he was known as Zeus, the god of thunderbolts. Thereby, we have evidence that Vishnu/En.ki is the ruler of Denebola.

Delta and Theta Leonis. These two star systems are run by a deity called Bhaga--a god of marital bliss and prosperity,^ [105] [134] and also of wealth.^ [106] [135] Note as well that the name "Bhaga" is the first part of the name of the Vedic texts, "Bhagavad Gita," and the Capital of Iraq, Baghdad, is also taken from this deity's name. Thus, he must have been considered a powerful god in history and mythology.

In "En.ki and the World Order," verse 23, it says, "He next addressed the foreign lands granting Meluha wealth, abundance and prosperity, saying to that in the 'Land of black soil, may all your silver be gold! May all your copper be tin-bronze! Land, may all you possess be plentiful!'^ [107] [136] This gives a hint to whom Bhaga is, but Bhagavad Gita and Bhagavad Pur?na are still the best references. Bhaga in those scriptures means "Lord" as in "Lord Buddha" or "Lord Krishna," or even "Brahman," the Creator of All.^ [108] [137] In Hinduism, it really doesn't matter which of the above references we are using; they all refer back to the same deity--Lord Vishnu, who ultimately carries all these titles.

Delta Leonis is called the "hip of the lion," and is a white star of spectral type A4--58 light-years from Earth. Astronomers think that this star may be a part of the "Ursa Major Moving Group." We talked about the Moving Group in Level IV, but as a brief reminder, this is "a set of stars with common velocities in space and thought to have a common origin some 300 million years ago. Its core is located roughly 80 light years away. It is rich in bright stars including most of the stars of the Big Dipper."^ [109] [138] It's believed to once have been an open cluster, and from there all these stars were created and spread over a region about 3018 light-years. Except for two stars, the rest seem to be moving in a common direction toward a common point in Sagittarius. This is interesting because all the moving stars in Ursa Major are composed of related stars. It is very uncommon for a whole asterism to have all the stars related to each other. It's interesting because Ursa Major is originally Mother Goddess' constellation, and so is Sagittarius, as well as the Sagittarius spiral arm. The Center of the Galaxy is also related to Sagittarius.

Theta Leonis is located 165 light-years from us and is slightly brighter and hotter than Delta Leonis with its spectral type being A2. This particular star is not a part of the Ursa Major Moving Group. [image 139]Fig. 27. The Leo Constellation.

35, 39, and 41 Arietis. There are three different Nakshatras, controlled by En.ki that I have saved for last because they are arguably the most interesting. The three stars in Aries are the first of the three Nakshatras. Aries in general is often associated with Marduk, but these three star systems are not. Both the "Lord" of these stars and the "Deity" thereof are associated with Lucifer and Ea, respectively. Marduk is not even mentioned in this context. [image 140]Fig. 28. The Constellation of Aries--the RAM--mostly associated with Marduk, but in the instance of35, 39, and 41 Aries, they are controlled by Lucifer and Ea, respectively.

The sign Aries in general is often associated with rage and war and as death and rebirth, albeit that is not as well-known. However, the deity of these three star systems is Lord Yama, whom we have addressed earlier, and who is the Lord of death, dharma and the Underworld. Dharma, which is a term with multiple meanings. In this instance, it means "cosmic law and order." In the Rigveda, it means "what is established or firm." Figuratively, it means "sustainer," "supporter" of deities,^ [110] [141] and that "which is true."^ [111] [142]

The symbol for these three stars in Aries is the yoni, which is the female sex organ, with Lord Lucifer as Venus the "Morning Star" being the overseer.

When Yama is involved, however, we know it has to do with death and the Underworld, and therefore, these three stars are somehow connected with what happens after death. We have seen this with other stars as well, and how this is actually related is an interesting topic for me to perhaps research in the future. As of this writing, I am not certain how these stars in Aries associate with life after death nor whether they are even applicable to all souls--they can be the destination of souls with certain characteristics, for example. Because we are discussing Aries, it may, again, have to do with "warrior spirits," although this is only a wild assumption. To know for certain, I need to do a much more focused research on this particular subject.

Another option is that it could have something to do with animal spirits and where they go after their animal bodies die. The reason I am suggesting this is because of the writings of the astrological researcher Ian Ridpath,^ [112] [143] who says that the Lunar Mansion (the Nakshaktra we are discussing) is represented by animal ritual sacrifice--especially in Chinese traditions.

This is what Richard Thompson had to say about Yama--just as a recap. Vedic Lord of Death. Those familiars of Yama are charged with the conduction of time. The latter are functionaries equipped with mystic powers that enable them to regulate the process of transmigration of souls. Yama supervises the process of transmigration. The familiars of Yama have exert control over their subtle bodies. Yama and the recycling of souls.^ [113] [144] The "subtle bodies" are of course our avatars or light-bodies. [image 145]Fig. 29. Was the supernova explosion in the Orion Nebula 5 million years ago due to a space war whereatomic weapons of mass destruction were used?

35 Arietis is a blue star of type B3, while 39 Arietis is a green-yellow star of type F2. Last, 41 Arietis is also a blue star, slightly dimmer than 35 Arietis, of spectral type B8, and on a distance of 165 light-years. 53 Arietis, which is not amongst the three stars we are currently discussing, may still have an interesting history. Apparently, it once belonged to the Orion Nebula but was ejected from there approximately five million years ago, possibly because of a supernova explosion.^ [114] [146] This may, time-wise, correspond with the Galactic Wars in that area of the Heavens, and the supernova explosion may have been due to the misuse of atomic weapons (fig. 29).

The Pleiades. For the reader, this may not come as a shock, as you probably recall that there were beings from the Pleiades who descended here on Earth long before the biblical Flood and mated with human females, creating the so-called Nephilim--Giants of old and renown. In the UFO and New Age communities, the Pleiades are often associated with blond, Nordic beings of a benevolent nature. However, the Nakshatras do not say that some of the stars in the Pleiades are occupied by the AIF--they basically say that the Pleiades in general are inhabited by the AIF. If we are to believe that, it means that the whole asterism has fallen into the hands of the Alien Invader Force.

The Deity that is listed in the Nakshatra in relation to the Pleiades is Agni, the "god of fire," and the Pleiades are the "stars of fire."^ [115] [147] In the Nakshatra, the Pleiades are also called Krittaka, which is a very old name for these stars--personified as "the nurses of K?rttikeya," which is yet another name for Vishnu/En.ki--literally meaning Him of the Pleiades."^ [116] [148]

If we go back to Paper 9, we decided that Agni is a Deva and the acceptor of sacrifices. That could apply to both Marduk and En.ki as many of Agni's attributes do. This is not a coincidence because we know that, occasionally, father and son swap chairs and play each other's roles. Another typical example of that is the biblical Jehovah.

Agni is also a god who arises from the water and dwells in the water--a typical attribute for En.ki in the semi-physical forms of Poseidon and Oannes et al. In the case of who's the "owner" of the Pleiades, we can clearly see the fire and water attributes, which definitely denotes En.ki as being Agni.

Aldebaran. Aldebaran, aka Alpha Taurus, aka the Bull constellation in which the Pleiades reside, is brought up as a separate Nakshatra. In this Fifth Level of Learning, the reader will encounter the star Aldebaran being mentioned frequently because it is a very important star in the context of our discussions. This was also the star that Lucifer fled to and inhabited for quite a long time after his rebellion a very long time ago.

The Nakshatra, therefore, proves that I was correct in this star's relation to the "Light-Bearer." Here, it is called Rohini, the "Red One," referring to the color of this giant sun. It is also known as br?hm?. The Deity in charge is Brahma or Prajapati, the Creator.^ [117] [149] Just as we have learned, the title Brahma was hijacked by the AIF and used by them as the Highest of the gods of the material universe. For some, this Highest being is Vishnu, and for others it is Krishna. For us it doesn't matter because Krishna is Vishnu's Avatar. [image 150]Fig. 30. Aldebaran (alpha Taurus) compared in size with our Sun.

The Lord of Rohini is Chandra, the Hindu Lunar god. Moon gods, in general, are, as we know, associated with Lord En.ki, and as Chandra, we certainly recognize his attributes. He was born in the Ocean of Milk and nearly blinded the other gods with his bright, glowing body.^ [118] [151] In addition, Chandra (just like En.ki) is famous for having a series of disastrous love affairs (sex is one of the major attributes of En.ki's). Chandra is also the middle name of the god Rama;^ [119] [152] Rama being another of Vishnu's Avatars, as we have discussed previously.

Aldebaran is a K5 star, which actually makes it more bright orange than red in color. It is also a double-star--something that is more common in the Universe than we think. Single stars, as our Sun is supposed to be,^ [120] [153] are more of a rarity. Aldebaran is 65 light-years from Earth.

In Paper #12, we are going to spend much time with Aldebaran because there is so much important material that needs to be covered on this particular star. Before and during World War II, a group of red-haired women, part of the so-called Vril Society (Vril related to the cosmic energy), channeled what seems to have been "the Anunnaki," residing on planets around the giant star. We are going to discuss this in more detail than I've ever done before (although I brought it up at some length in my e-book from 2009, "The Myth Around Supriem David Rockefeller [154]"), as new information has surfaced. However, there is much more about Aldebaran than this group of psychic women, as we will see.

Zeta Piscium. This is the 27^th, and last, of the Nakshatras--and this star system, as well, is associated with En.ki. The name of this Nakshatra is Revati, which means "prosperous." The symbol is a fish, or a pair of fish, and the deity's name is Pushan--the "nourisher," the "protective deity."

Let's start with researching "Revati," and we'll find that it's symbolized by fish, or a pair of fish, and is also associated with the sea.^ [121] [155] This connects the star system with En.ki, in the forms of Poseidon and Oannes, etc. Then, if we continue researching Pushan, we see that the root of the word in Sanskrit is Peh [2]uson, which according to Herman Collitz, may be connected to Pan and Faunus^ [122] [156] (who both are related to En.ki)--something Collitz suggested already back in 1924.

Zeta Piscium is a white star of spectral type A7, 148 light-years from Earth. It's not a star system that has brought us much attention over the years, so there is not too much information to be found about it. It has three components--one main star and two binary stars orbiting it. The A-star is the one mentioned above and is almost twice the size of our Sun. The second component is a white-yellowish dwarf of type F7, and the third star is a white dwarf.

There is something more I'd like to bring up regarding En.ki and Pan. When we think of this Greek mythological figure, we often picture him as a faun with a tail. He is also known as being a trickster, a seducer, and a hyper-sexual being--perhaps something similar to this: [image 157]Fig. 31. Pan

We can also see the resemblance of Satan in him. Now, look at fig. 32 below, which supposedly is a Sumerian drawing of En.lil and Nin.lil, but...is it really En.lil? Look at the tail and the hooves. [image 158]Fig. 32. En.lil and Nin.lil?

V. Asterism Ruled by Queen Ere?kigal

The last being to be mentioned here is the one who is in charge of the 19^th Nakshatra called Mula, which means "the root."^ [123] [159] This being is Queen Ere?kigal, joint ruler of the Underworld in liaison with En.ki and Marduk. This means that the three main AIF gods we have concentrated on in these papers all have their own asterisms and/or star systems in the Nakshatras under their control.

Epsilon, Zeta, Eta, Theta, Iota, Kappa, Lambda, Mu, and Nu Scorpionis. Here is somebody who apparently is in charge of more or less an entire asterism--at least nine of the stars in it! This is not very common. The deity who rules the Scorpius Constellation is called Nir?ti, which is a feminine name. Her masculine counterpart is Nir?ta, which is another name for Rudra--Marduk.

Before we research Nir?ti, I would like to research the word Mula--the name of the Lunar Mansion. In the definition, it says that Mula is ruled by Nir?ti, who is the goddess of dissolution and destruction^ [124] [160]-- which indicates it is Ere?kigal, doesn't it? However, let us investigate some more and research Nir?ti.

The Shatapatha Brahmana^ [125] [161] states that Nir?ti is "associated with pain and as the southwest quarter is her region, pain is associated with the southwest. However, elsewhere in the same text (V.2.3.3.), she is mentioned as living in the south, the direction of the kingdom of the dead."^ [126] [162] ^ [127] [163] This indicates exactly what we need to know--this goddess has the very same attributes as the Queen of the Underworld. The fact that her counterpart in Rudra--the Vedic name for Marduk--is also a giveaway, defining who she is. Together, the two are ruling the dimensions of the Dead and the Afterlife in both the Sumerian, Akkadian, and Vedic scriptures. Also, " [s]he is depicted on this temple holding a sword and a severed head, and standing over a prostrate body."^ [128] [164] Where have we seen something similar before? (See fig. 32 below).

Researcher and author David Kinsley, whom I referred to in footnote #124, says that there is little evidence that Kali and Nir?ti are one and the same, although the thought of it as a possibility had apparently entered his mind--or he must have had it pointed out to him. I would say I disagree with him--there are too many similarities. Also, Kali is the Goddess of the Underworld, and so is Nir?ti. There's proof already there, in addition to the rest I have found (see above).

In mythology, the constellation Scorpius is quite interesting and is related to Orion. It is the story of Artemis, who is Mother Goddess, and Orion, the Great Hunter. I wrote about this story in an earlier paper. However, there are a few things I'd like to add now that we know who is in charge of Scorpius.

The story states that Artemis sent a scorpion to deal with Orion when he boasted too much and said he would kill every animal of the Earth. Artemis was the protector of these animals (as Mother Goddess she is, as we know, in charge of the Living Library, but also an incarnation of Mother Gaia--Earth). Zeus (who is equated with Marduk) threw Orion and the scorpion up in the Heavens, and they both became star constellations. However, there is a variant of that story, saying that Artemis took a liking to Orion and that it was Apollo (Marduk) who got the scorpion and had it sting Orion.^ [129] [165] [image 166]Fig. 32. Scorpius.

Thus, we have gone through the Nakshatras and discussed which gods and goddesses are in charge of which star systems or constellations. As usual, they are the same old names coming back repeatedly, and after a while, it becomes even predictable. This is good, however, because when we notice it becomes predictable, it's when we really have found insights into who is controlling us behind the scenes. We realize that there is no doubt anymore that this is actually true, and therefore, it's necessary to bring up all these different instances--it becomes as clear as the clearest sky. Therefore, I hope that it, occasionally, is beginning to get predictable because then we have come a long way.

The Nakshatras do not go into in any details about which star races inhabit certain solar systems, other than that they sometimes mention the Nagas and Asuras, but we know there are many more races out there that are either collaborating with the AIF, the Orions, or are on their own quest. This is not very important in the larger scheme of things, albeit I know that many readers, and people in general, are quite curious to know the details.

The next paper will discuss star systems and constellations that are not covered in the Nakshatras, showing who is in charge of those, but it will also introduce quite a few new and very interesting revelations that I've encountered lately and would like to share with the readers.

Sometime in the future, I am hoping to be able to summarize things a little better. I may, for example, present an Appendix listing the different gods and which star systems and asterisms they are in charge of. In addition, I may use a map for star systems and constellations--one showing the Northern Hemisphere and another showing the Southern Hemisphere. In these two maps, I will then highlight the stars and constellations that are owned by different gods. This way, the reader can get a better overview of our part of the Galaxy and the relationship between the different star locations and their gods. However, at the point of this writing, I don't know when this will be a reality.

Disclaimer!

The purpose for this series of papers, as with anything and everything I have been writing, is to express my own conclusions, based on the research I have done. It must in no way be considered the ultimate truth and must not be considered anybody else's truth until that person has thoroughly thought these things through and decided that he or she may agree with what I have concluded, in part or as a whole. If somebody does not agree, it must be that person's right to individual thinking.

Moreover, I do not want any religion, cult, secret society, or followers to be created out of my material. Also, I am not a guru or a leader of any kind, and I refuse to be treated or viewed as such. At the most, I am a student of the unknown and the mystics who wants to teach and share my experiences and the knowledge I think that I have gained.

Thank you [image 167] ------------------------------------------------------------------------------ ^ [1] [168] http://en.wikipedia.org/wiki/Nakshatra [169]

^ [2] [170] http://en.wikipedia.org/wiki/Lunar_mansion [171]

^ [3] [172] http://en.wikipedia.org/wiki/Lunar_mansion#Indian_mansions [173]

^ [4] [174] http://en.wikipedia.org/wiki/Cetus [175]

^ [5] [176] http://en.wikipedia.org/wiki/Cetus#History_and_mythology [177]

^ [6] [178] http://en.wikipedia.org/wiki/Book_of_Jonah [179]

^ [7] [180] http://www.academia.edu/3035438/The_Pagan_Artemis_in_the_Virgin_Mary_Salutation_part_I [181]

^ [8] [182] http://en.wikipedia.org/wiki/Cetus#History_and_mythology [177]

^ [9] [183] http://en.wikipedia.org/wiki/Mira [184]

^ [10] [185] http://en.wikipedia.org/wiki/Eridanos_(mythology)#Ancient_references [186]

^ [11] [187] http://en.wikipedia.org/wiki/Epsilon_Eridani [188]

^ [12] [189] Messier and New General Catalog are exchangeable in astronomy and astrophysics. Messier (M) is the older system to name and count stars and other celestial objects, while New General Catalog (NGC) is the newer system, which was supposed to substitute the Messier Catalog decades ago, but it never happened. Hence, both catalog numbers are often shown side by side.

^ [13] [190] Richard L. Thompson, Alien Identities, 1995, p. 238.

^ [14] [191] http://en.wikipedia.org/wiki/Alpha_Ursae_Majoris#Name_and_etymology [192]

^ [15] [193] Ibid.

^ [16] [194] http://www.sacred-texts.com/hin/hmvp/hmvp38.htm [195]

^ [17] [196] SB 4.1.39, Translation and Purport, op. cit.

^ [18] [197] Anonymous source.

^ [19] [198] http://en.wikipedia.org/wiki/Draco_(constellation)#Mythology [199]

^ [20] [200] http://en.wikipedia.org/wiki/Minerva#Etruscan_Menrva [201]

^ [21] [202] http://en.wikipedia.org/wiki/Athena#Olympian_version [203]

^ [22] [204] http://www.crystalinks.com/sumergods1.html [205]

^ [23] [206] http://starryskies.com/The_sky/constellations/draco.html [207]

^ [24] [208] http://www.crystalinks.com/draco.html [209]

^ [25] [210] http://en.wikipedia.org/wiki/Sobek#History [211]

^ [26] [212] http://en.wikipedia.org/wiki/Betelgeuse [213]

^ [27] [214] http://en.wikipedia.org/wiki/Nakshatra#List_of_Nakshatras [215]

^ [28] [216] http://en.wikipedia.org/wiki/Nakshatra#List_of_Nakshatras [215]

^ [29] [217] Bakich, M. E., (1995): The Cambridge Guide to the Constellations, Cambridge, Cambridge University Press, pp. 21, 22.

^ [30] [218] http://en.wikipedia.org/wiki/Corvus_%28constellation%29#Stars [219]

^ [31] [220] http://en.wikipedia.org/wiki/Corvus_%28constellation%29#History_and_mythology [221]

^ [32] [222] http://en.wikipedia.org/wiki/Scorpius#Stars [223]

^ [33] [224] Ibid.

^ [34] [225] http://en.wikipedia.org/wiki/Gliese_581 [226]

^ [35] [227] http://en.wikipedia.org/wiki/Libra_(constellation)#Planetary_systems [228]

^ [36] [229] Ibid. (We need to keep in mind that astronomers and astrophysicists are comparing this with Earth circumstances. If a planet does not have similar conditions, they don't believe there can be life there. What they don't take into consideration is that life is multidimensional.)

^ [37] [230] A small letter following the name of the star, such as Gliese 581 d, means that this is the 3^rd planet from its sun as far as our scientists know--the small letter a represents the sun itself, but is hardly ever written out. Gliese g would thereby be the 6^th planet.

^ [38] [231] http://en.wikipedia.org/wiki/Libra_%28constellation%29#History_and_mythology [232]

^ [39] [233] http://en.wikipedia.org/wiki/Libra_%28constellation%29#Visualizations [234]

^ [40] [235] http://en.wikipedia.org/wiki/Spica#Etymology_and_cultural_significance [236]

^ [41] [237] http://en.wikipedia.org/wiki/Gamma_Ursae_Minoris [238]

^ [42] [239] http://en.wikipedia.org/wiki/Ursa_Minor [240]

^ [43] [241] http://en.wikipedia.org/wiki/Atlas_%28mythology%29 [242]

^ [44] [243] Ibid.

^ [45] [244] http://en.wikipedia.org/wiki/Atlas_%28mythology%29#Variations [245]

^ [46] [246] http://en.wikipedia.org/wiki/MUL.APIN [247]

^ [47] [248] http://www.grahamhancock.com/phorum/read.php?f=1&i=258746&t=258534 [249]

^ [48] [250] Ibid.

^ [49] [251] http://en.wikipedia.org/wiki/Damgalnuna [252]

^ [50] [253] http://www.grahamhancock.com/phorum/read.php?f=1&i=258746&t=258534 [249]

^ [51] [254] Bhagavad Gita, Chapter 10, Stanza 6, op. cit.

^ [52] [255] http://www.balaams-ass.com/alhaj/godlist_long.htm [256]

^ [53] [257] Nakshatra Purvabhadrapada--the Former Happy Feet, p.2, op. cit.

^ [54] [258] http://en.wikipedia.org/wiki/Nakshatra [169]

^ [55] [259] http://en.wikipedia.org/wiki/Mangala [260]

^ [56] [261] Ibid.

^ [57] [262] Ibid.

^ [58] [263] http://dictionary.reference.com/browse/pitrs [264]

^ [59] [265] http://www.hinduwebsite.com/hinduism/h_death.asp [266]

^ [60] [267] Ibid.

^ [61] [268] http://en.wikipedia.org/wiki/Ketu_%28mythology%29 [269]

^ [62] [270] Ibid.

^ [63] [271] Ibid.

^ [64] [272] Ibid.

^ [65] [273] Rogers, J. H. (February 1998). Origins of the ancient constellations: I. The Mesopotamian traditions. Journal of the British Astronomical Association, no.1 108: 9-28.

^ [66] [274] http://en.wikipedia.org/wiki/Hydra_%28constellation%29#Stars [275]

^ [67] [276] http://en.wikipedia.org/wiki/Nakshatra [169]

^ [68] [277] See Quote #1 in this paper.

^ [69] [278] http://en.wikipedia.org/wiki/B%E1%B9%9Bhaspati [279]

^ [70] [280] Ibid.

^ [71] [281] http://en.wikipedia.org/wiki/Fallen_angel#Slavonic_Enoch [282]

^ [72] [283] http://en.wikipedia.org/wiki/Aquila_(constellation)#History [284]

^ [73] [285] Ibid.

^ [74] [286] http://en.wikipedia.org/wiki/Garuda [287]

^ [75] [288] Ibid.

^ [76] [289] http://www.theforbiddenknowledge.com/symbology/2o5.htm [290]

^ [77] [291] http://en.wikipedia.org/wiki/Nakshatra#List_of_Nakshatras [215]

^ [78] [292] Richard Hinckley Allen, "Star-names and their Meanings, New York, 1899, pp.59-60.

^ [79] [293] http://en.wikipedia.org/wiki/Altair#Etymology.2C_mythology.2C_and_culture [294]

^ [80] [295] http://wingmakers.com/ [296]

^ [81] [297] http://www.urantia.org/urantia-book/read-urantia-book-online [298]

^ [82] [299] Knobel, E. B. (June 1895). Al Achsasi Al Mouakket, on a catalogue of stars in the Calendarium of Mohammad Al Achsasi Al Mouakket.Monthly Notices of the Royal Astronomical Society.

^ [83] [300] http://en.wikipedia.org/wiki/Nakshatra#List_of_Nakshatras [215]

^ [84] [301] http://www.hindupedia.com/en/Ahirbudhnya_Sa%E1%B9%83hita [302]

^ [85] [303] http://en.wikipedia.org/wiki/Varuna#In_the_Vedas [304]

^ [86] [305] I refuse to call it "the Vegan War" because it was not a war--it was an invasion. Vega was taken over, unprovoked. It was a slaughter of a peaceful, very spiritual star race. More than that--they are our original ancestors.

^ [87] [306] http://en.wikipedia.org/wiki/Vega#Observation_history [307]

^ [88] [308] http://en.wikipedia.org/wiki/Vega#Etymology_and_cultural_significance [309]

^ [89] [310] Glass?, Cyril (2008), The new encyclopedia of Islam, Reference, Information and Interdisciplinary Subjects Series (3rd ed.), Rowman & Littlefield, p. 75.

^ [90] [311] Knobel, E. B. (June 1895), Al Achsasi Al Mouakket, on a catalogue of stars in the Calendarium of Mohammad Al Achsasi Al Mouakket, Monthly Notices of the Royal Astronomical Society 55: 429.

^ [91] [312] That is, a vulture on the ground with its wings folded. (Edward William Lane, Arabic-English Lexicon)

^ [92] [313] Olcott, William Tyler (1911), Star Lore of All Ages: A Collection of Myths, Legends, and Facts Concerning the Constellations of the Northern Hemisphere, G.P. Putnams sons, ISBN 0-7873-1096-4.

^ [93] [314] Houlding, Deborah (December 2005), Lyra: The Lyre, Sktscript, retrieved 2007-11-04.

^ [94] [315] http://en.wikipedia.org/wiki/Vega#Etymology_and_cultural_significance [309]

^ [95] [316] "The conventional title given to a Babylonian compendium that deals with many diverse aspects of Babylonian astronomy and astrology,"http://en.wikipedia.org/wiki/MUL.APIN [247]

^ [96] [317] Rogers, J. H. (February 1998), Origins of the ancient constellations: I. The Mesopotamian traditions, Journal of the British Astronomical Association 108 (1): 9-28.

^ [97] [318] http://en.wikipedia.org/wiki/Ap_(water) [319]

^ [98] [320] http://en.wikipedia.org/wiki/Mitra_(Vedic)#Role_in_Daily_Worship_of_the_Hindus [321]

^ [99] [322] http://en.wikipedia.org/wiki/Beta_Scorpii [323]

^ [100] [324] http://en.wikipedia.org/wiki/Vayu [325]

^ [101] [326] http://en.wikipedia.org/wiki/Denebola#Etymology [327]

^ [102] [328] http://en.wikipedia.org/wiki/Denebola#Properties [329]

^ [103] [330] http://en.wikipedia.org/wiki/Aryaman#Similarity_with_other_Indo-European_divinities [331]

^ [104] [332] Ibid.

^ [105] [333] http://en.wikipedia.org/wiki/Nakshatra [169]

^ [106] [334] http://en.wikipedia.org/wiki/Bhaga [335]

^ [107] [336] http://www.templeofsumer.org/myth15.html [337]

^ [108] [338] http://en.wikipedia.org/wiki/Bhagavan [339]

^ [109] [340] http://en.wikipedia.org/wiki/Ursa_Major_Moving_Group [341]

^ [110] [342] http://en.wikipedia.org/wiki/Dharma#Etymology [343]

^ [111] [344] http://en.wikipedia.org/wiki/Dharma#Dharma_in_Vedas_and_Upanishads [345]

^ [112] [346] Ian Ridpath, Star Tales Aries: The Ram. http://www.ianridpath.com/startales/aries.htm [347]

^ [113] [348] Thompson, p. 353.

^ [114] [349] Burnham, Jr. 1978, pp. 245-252.

^ [115] [350] http://www.crystalinks.com/pleiades.html [351]

^ [116] [352] Ibid.

^ [117] [353] http://en.wikipedia.org/wiki/Nakshatra [169]

^ [118] [354] http://en.wikipedia.org/wiki/Chandra#In_astrology [355]

^ [119] [356] http://en.wikipedia.org/wiki/Chandra#Other_aspects [357]

^ [120] [358] Some claim that our Sun is a double-star as well and have an "invisible" companion, which however became visible for a while several months ago.

^ [121] [359] Bepin Behari and David Frawley, Myths & Symbols of Vedic Astrology. Lotus Press: 2003, p. 251.

^ [122] [360] H. Collitz, Wodan, Hermes und Pushan, Festskrift till?gnad Hugo Pipping p? hans sextio?rsdag den 5 november 1924, pp 574-587.

^ [123] [361] http://en.wikipedia.org/wiki/Nakshatra [169]

^ [124] [362] http://en.wikipedia.org/wiki/Mula_%28nakshatra%29 [363]

^ [125] [364] http://en.wikipedia.org/wiki/Shatapatha_Brahmana [365]

^ [126] [366] David Kinsley, (1987, reprint 2005). Hindu Goddesses: Visions of the Divine Faminine in the Hindu Religious Tradition, Delhi: Motilal Banarsidass, p. 13.

^ [127] [367] Sukumari Bhattacharji, (2000). The Indian Theogony: Brahm?, Vi??u and ?iva, New Delhi: Penguin,pp. 80-81.

^ [128] [368] https://in.answers.yahoo.com/question/index?qid=20110411112351AACbOIY [369]

^ [129] [370] http://en.wikipedia.org/wiki/Scorpius#Mythology [371]

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Notes on Wes Penre Papers

by alexdelphi

Mankind, in general, is considered coming from the line of Set [h], who also had the mix of Namlu'u blood in him.
Not only that; when the Luciferians descended in the solar system and fought off Prince Ninurta and his team, Lucifer managed to wound Ninurta and stole his blood and sampled it.
Later on, when Homo sapiens sapiens were created, Ninurta's blood was used as well.

The Bible discusses how Cain slaughtered his brother Abel.
This story has many layers to it and also indicates the end of the Namlu'u bloodline, which 'God' (En.ki) didn't care for.
Hence, the Abel line, as i see it, was destroyed symbolically when En.ki created the Cain line (the Kings that had the ' [anti-]Divine Right to Rule'), and the Cain line took over the ' [anti-]Divine' role.
Metaphorically, Cain 'slaughtered' Abel, whose bloodline disappeared from Gaia.
The story about how the Cain line [age] instead of the Set [h] line [age] became the Jesus line [age] has also been 'told and thoroughly researched' by Sir Laurence Gardner, [ which does not mean that he is telling us the truth -- celeste ].
IV 333
Of course, I'm sure there are a few; a very few; people here on Gaia, who basically are not from Earth but have managed to sneak in here 'by mistake' when the AIF had their guard down or there was a hole in the Grid.
This happens, and some of these souls may have come here in order to help [mankind] out in this mess, but most souls on this planet belong to this particular solar system and have always belonged here.
Then we have a significant number of Namlu'u souls trapped here as well, whose souls are from Orion, and some Vulcans from Lyra, but the majority of souls that inhabit [mankind] bodies of the Abel bloodline are younger souls who were born in this solar system, unless they were transported here as criminals.
The vast majority of [mankind] are children of our own Sun, and at the time when Lucifer created his colony here in Ar-i-du, he also trapped many young, playful, but innocent souls, who were hovering around Mother Gaia to see what was going on.
The story states that the AIF even has a 'soul catcher', which works almost like a vacuum cleaner but which specializes in sucking in souls who they can use to enliven the slave bodies that are created here on our planet continuously through the sexual reproduction system.
Therefore, the majority of souls have evolved here in our solar system, but got trapped by the AIF at one time or another.
People often wonder where all the souls come from when there are more and more bodies being born on the planet; this is part of the answer.
However, during the nanosecond, there were billions of souls hovering around Earth to participate in that speed-up process, in order to evolve more quickly.
Another thing I've found out is that the Grid, as we know it through my papers, was not set up until after the Deluge, about 13,000 years ago.
The same is true for the recycling trap, including the 'tunnel of light' and the 'Between Lives Area.' Before that, souls who had been attached to a manipulated [mankind] body often came back due to implants and pictures that stuck in the mind of the soul, even without the Afterlife Implant Stations.
However, there were also many souls who decided to leave after a lifetime here on Earth and were permitted to do so.
Lucifer had no problems with finding souls.
After the Flood, En.ki had to make a 'closed system' out of Ar-i-du, and Earth in particular, in order to protect himself more carefully because of increased tension between himself and his Minions, versus the Orion Empire on the other end.
This is when he created the Grid and changed our frequency; Earth became denser. [ This was 'the fall' of consciousness ]
In addition, the Saturn stargate became more heavily monitored, and it was next to impossible to find Earth to begin with due to its weird frequency in the electromagnetic spectrum and because the stargates were closed to outsiders; even the one in the Sun; Earth became considered a 'locked-in system'.
IV 336-337
Remember that the Queen of the Stars is a personification, a soul fragment, or an incarnation, of Mother Goddess, just as Mother Gaia is another one.
With time, the Goddess wanted to participate in more intimate ways, so she 'inserted' herself in different places in this universe and others.
One of these 'insertions' is her life as the Queen of the Stars; the Orion Queen.
IV 338 - 339
And we have learnt, En.Ki was called Ea in Akkadian (East Semitic); that is to say in the Babylonian tradition.
Scholars have determined that Ea was vocalized as 'Eya'.
So, when Moses stood before the burning bush and asked the name of the god of the mountain, did he really reply 'I am who i am' (Hebrew Eyah asher eyah)? This puzzling phrase has long perplexed theologians but now there is a simple explanation.
The voice of God simply replied 'Eyah asher Eyah'; 'I am (the one) who is called Eyah' the name of Ea in its West Semitic (i.e. Hebrew) form.
Scholars have simply failed to recognize this is another of those characteristic puns in which the Old Testament abounds, 'I am (asher) Ea (Eyah)' is a classic biblical play on words.
It also explains God's apparently nonsensical instruction: 'This is what you are to say to the Israelites' 'I am has sent me to you.' 'Eyah' or simply 'Ya' is the hypocoristic form of the name Yahweh found as an element of so many Old Testament names.
So En.Ki/Ea, the god who created Man and then later warned Zuisudra/Utnapištim of the impending destruction of mankind, is one and the same as the god of Moses.
IV 342
It wasn't until well after Christ's time that the OT was translated/revised from its Greek version (not from the original cuneiform) into a Hebrew language version (Masoretic Text 700-1000 AD).
Thousands of material differences exist between the two versions.
It was in this later Hebrew language version that the term/personage 'Yahweh' finally shows up (for the first time).
IV 345

---

This image illustrates my preferences towards namlu'u genetics.

• 2016-10-01: shift of paradigms.
• 2016-10-28: My intent is to combine crystalfaery and Namlu'u to create my ascended 'body'.
• 2017-01-04: Isis' recreation of Namlu'u.
• Isis according to Gaia.

As i continue to research the Namlu'u, more tidbits of history emerge, and connecting the dots together, we see through more of the deceptions, leading to better comprehension of the original seeding of DNA before 'the fall' was created.

---

We have been invoking the akashic records of 'The New Women of Fire', to integrate into our DNA.
The context for this 5th race of [mankind] created by Isis, is:
"As the readers may have noticed, much of this part of the 'Isis story' is taking place after the Deluge, and in this and a few following papers, i, [Wes Penre] am going to go back and forth on the timeline between what happened just before the Flood and what happened after. Much of what is now explained happened during the Babylonian / Akkadian Empires, when En.ki had assigned the leadership in that part of the world to his son Marduk, the biblical Satan, but the first version of En.ki's Minions, who we today call the Global Elite or the 'Illuminati', were of the same seed line as that which had been used before the Deluge, and that was the Lucifer-Isis seed line, created by copulation between En.ki and Isis. Thus, the Marduk-Isis seed line was the second version of the Global Elite, created in Babylon, after the Deluge. The third version was the Marduk-Ereskigal seed line, to which the majority of the Global Elite of today belongs. The Powers That Be (PTB), thus, are of pure Orion blood and a mix between Ninurta's line through Isis and Marduk, who represents the Luciferian / Satanic En.ki bloodline. They are all virtually the same because Ninurta and En.ki had the same parents, but for the gods themselves, the difference is considered huge because the more righteous Gods of the Pantheon want to have no part in Lucifer's tricks and manipulative manners. They must feel highly assaulted the way they've been depicted in the eyes of [mankind] after the records were distorted in Babylon. Homo sapiens sapiens -- today's version of mankind -- was recreated after the Flood from the template used before the Flood, with some adjustments, as we shall see in a later paper.
Last, a fifth version of [mankind] was created by Isis, who basically recreated the androgynous Namlu'u, the primordial womankind. " -- Wes Penre

Wes Penre provides more details about 'the ladies of fire':
"The last, but certainly not the least, important species i need to mention here in its own category is [...]
Ladies of Fire -- the second race of Namlu'u. This is the species which Isis created on her own while visiting her father Ninurta's old Mountain Paradise -- the Garden of Edin of old. This is a recreation of the Primordial mankind -- the androgynous Namlu'u, shamans who can create life without copulating with a male, but who can also reproduce by having normal intercourse. This species will become very important as our story progresses. These 'Ladies of Fire' are still here on this planet today -- many are in hiding, while others eventually blended in with the rest of society and created families and married men amongst Homo sapiens sapiens.
In addition, we could actually add another race of [mankind] to the second list above, but to make sense in the context, I've decided to mention it as the very last species.
[...] [mankind] / Namlu'u hybrids. These hybrids would look just like you and me but, perhaps, have more red in their hair and a fairer skin. The people of Ireland come to mind, and although not all Irish women are Namlu'u hybrids, many of them probably are. For some reason, unbeknownst to me, the Ladies of Fire must have had a resort on the British Isles, and particularly in Ireland. How do we look at women with red hair in general? As fiery, more energetic than average, determined, and having a strong will and strong intentions. Could we perhaps also add that red-haired women are more psychic than average? We see both women and men everywhere in society who have the attributes of red, or reddish, hair and fair, sensitive skin. We don't even think twice when we see them. They blend in with the rest of society with its huge variety of [mankind] hybrid races."
-- Wes Penre

It is fairly apparent that their genetics have been to some degree mixed into the 'muggles' gene-pool, and that there are more pure samples still incarnate. As with all energy patterns, one adept at accessing the akashic records may find the genetic patterns and utilize them to activate codons in the DNA of present bodies, as i am now doing with mine. Because such spiritual work likewise done upon one's aetheric / spiritual body is in a density beyond linear space-time, the effects become apparent in linear time of the body prior to their apparent time of linear activation, the more so the body is dwelling in the eternal moment of now in time-space rather than caught in the time-stream of the collective reality of lower density.

"VI. Isis, Inanna, Ishtar, Lilith, and Aphrodite [ and Lakshmi -- celeste ]
Establishing that these five female deities are one and the same takes care of a lot of headache when researching the different deities. Albeit all five of them, mythologically speaking, have traits that are quite similar to each other, they are also made different because it may have 'pleased' the Sages of old -- or rather Marduk or En.ki, depending on whom was dictating a certain story. Also, we should not forget that Ereskigal, Queen of the Underworld, is connected to these five counterparts as well -- particularly Isis and Inanna."
-- Wes Penre

"When Ninurta married Gula, he married a female who was half Sirian and half Arcturian, but still of the Bird Tribe, just as Khan En.lil is -- his people, even though they may have originated in Arcturus -- had colonies in many other star systems -- one of them in Sirius. Gula, most of the time, seems to have spent her time in Sirius -- more so than in Arcturus. Out of the marriage between Ninurta and Gula came Isis, who thus is half Sirian/Arcturian Bird Tribe and half Orion Dragon Race. When Isis had grown up enough to take care of herself, she spent most of her time in Sirius -- perhaps, she liked one of the planets there and felt some connection to it, i don't know.
After that, Isis' story became quite complex. In a twist of fate, she came to Ea-Rth [Ea's Kingdom], and got raped by Ea [ = En.Ki = Lucifer ]. When Ninurta found out, he castrated En.Ki, and put a curse on him, so that he never could sleep with a woman again and certainly not have more children. Isis, as Inanna, descended to the Underworld to see her alleged (half-)sister, Ereskigal, but got kidnapped and raped repeatedly by Marduk [ Satan = son of En.Ki ]. An evil plan evolved that Marduk and Isis were going to create a new [mankind] race after the Flood. Some of these children were going to only be allowed to inbreed to keep the race 'clean', while the rest could breed as they wished.
There seems to have been a time when Isis agreed to this, but we don't know whether it was in order to save her life, because later on, when En.ki and Marduk had begun to trust her, she fled and hid in her father's Mountain Paradise in the ancient Garden of Eden. When she saw what her father had built for [mankind] and the rest of the planet over a long period, of which only ruins were left, she started crying for days -- regretting everything she'd done and feeling deep shame. She decided to recreate the Garden of Edin, and she did so. Being of a Royal descent, she also had magic capabilities that were almost lost at that time. Shortly after the Flood, she made herself androgynous and started having offspring with herself -- something called parthenogenesis, ( +1:32:38). All her offspring were red-haired, as she was. Where this new race went is unknown -- it's believed it still exists here on Earth, but went underground -- literally.
[ Note that the fairies of Ireland are similarly reputed to have retreated underground. -- celeste ]

Isis is still on the run -- both from her father (to whom she felt she caused so much shame) and the Alien Invader Force -- but it is quite possible that she is still dwelling somewhere on Ea-Rth. The thing is, (and it is possible that Isis thinks she blew her opportunities), that she is still the Heir to Orion! If something happens to Queen Nin, Isis will be the next Queen of the Stars, according to Orion law. Because Isis is Prince Ninurta's daughter, Prince Ninurta would be the new Khan En.lil (now he is 'only' Prince En.lil), and his daughter would inherit the throne. If Lucifer would have played his cards well, he would have been the new Khan En.lil and his first-born daughter would have been the new Queen of the Stars. However, this will never happen. Now, with Isis on the run somewhere on Ea-Rth, Queen Ereskigal took over the role as the 'breeding machine' together with Marduk, and people, such as me and you who write and read this, are most probably the descendants from Marduk and Ereskigal -- genetically speaking. However, it is more complicated than that because the two most certainly had (and have) sex, which brings offspring, and these offspring have sex, etc. Still, the bodies that Ereskigal and Marduk had then, and have now, are [mankind] bodies that originate from the time before the Flood. Therefore, we may also have a lot of earlier DNA in our bodies -- even some Namlu'u, although it's probably watered down. In order to create a pure Mardukian/Ereskigalian bloodline, however, they also used genetic engineering and manipulation to get it just the way they wanted it to, and this engineering included adding quantities of Orion and Sirian DNA to the new [mankind] species."
-- Wes Penre

11 Homemade Natural Cleaning Products - DIY Recipes and Uses

The household cleaning aisle at your local big box retailer can be a dizzying place, and not just because of the overwhelming number of options. The cost of housecleaning products is equally as staggering.

However, rather than spend a huge portion of your paycheck on cleaning products, you can simply use a few common items that you may already have around your house to create your own solutions.

There are a number of recurring items in household cleaning solutions.

Here are several common, versatile items and what you can expect to pay for them:

• Baking Soda. Baking soda is a hardworking cleaning item that is both versatile and very inexpensive. Baking soda on Amazon.com costs slightly more than $1 per pound ($17 for a 13.5-pound bag).
• Distilled White Vinegar. Like baking soda, distilled white vinegar is both versatile and inexpensive, and it can be used as a nontoxic disinfecting agent. Anytime "vinegar" is referred to throughout these tips, it's safe to assume that I'm referring to distilled white vinegar unless otherwise specified. You can buy a one-and-one-third-gallon jug of distilled white vinegar at Costco for $3.29.
• Hydrogen Peroxide. You might already have this in antiseptic solution in your medicine cabinet. If not, swing by the local drug store. Walgreens sells 16-ounce bottles of hydrogen peroxide for just $1.09.
• Cotton Balls. Supermarkets, drugstores, and dollar stores all carry large packs of cotton balls. If you're paying more than three or four pennies per cotton ball, you're probably paying too much.
• Liquid Dish Soap. You probably already have liquid dish soap, but you might want to stock up on a bit more if you're using it for multipurpose cleaning solutions. There's no need to buy a fancy brand. You can get a 24-ounce bottle of Target's private label liquid dish soap for $2.
• Salt. Chances are, you don't keep salt with your cleaning supplies. However, you might want to start doing so. Any table salt will do, though a coarser salt (like sea salt) is a good option. Amazon.com sells a three-pound box of coarse kosher salt for $7.
• Lemon. Pick up a lemon the next time you're at a grocery store, typically for less than a dollar. You can always use part of it as a garnish in your cocktail.
• Cheap Vodka or Rubbing Alcohol. If you're over the age of 21, consider purchasing a bottle of inexpensive vodka to keep with your cleaning supplies (and out of reach of children, just like with the rest of your cleaning supplies). You can purchase a one-liter bottle of vodka for $7. If you're under 21 or aren't comfortable having vodka in your home, rubbing alcohol is a great substitute. Both CVS and Walgreens sell a 16-ounce bottle of rubbing alcohol for around $2.27.
• Corn Starch. A tablespoon of corn starch can be used in a glass cleaning solution. Expect to pay around $3 for a 16-ounce container.
• Tea Tree Oil. Tea tree oil has microbial properties that make it an effective cleaner. You can buy four ounces for approximately $10, which sounds expensive until you realize that you only need a few drops at a time. If that still sounds like too much money, skip it - you can create great cleaning solutions without it.

You also need some basic cleaning supplies:

• Nylon Scrub Brush. A brush costs between $4 and $7 but can be disinfected (with vinegar or alcohol) and reused over and over.
• Microfiber Cleaning Cloths. Paper towels are a smaller financial investment up front, but the cost adds up quickly. Consider investing in one or two microfiber cleaning cloths, which can be washed and reused. You can expect to pay less than $2 per cloth.
• Spray Mop. An inexpensive spray mop can be found at a big box retailer or online for around $25. For an even less expensive alternative, skip the mop and use a bucket and cloth instead.
• Spray Bottles.
  Cheap spray bottles and containers can be bought at big box retailers or via Amazon.com for less than $2 per bottle. You can reuse these bottles indefinitely - just remember to keep refilling it with the same solution. You don't want to accidentally mix a new solution with residue that was previously in the bottle and risk creating a toxic blend.
• Pumice Stone.
  Pumice stones are used to help break down and remove tough mineral deposits and stains. You may also recognize them from the nail salon if you get pedicures. While not a "must-have" item, a pumice stone can help with stubborn stains, particularly in your bathroom. Expect to pay between $2 and $3 for one stone.
• You're also going to need a bucket and towel, as well as some water. The only other investment you need to make is time - and then you can get to work on the following tasks:
1. Removing Stains From Carpets My husband and I inherited a rug that had two disconcerting pink stains, and they were clearly set in. We each tackled one of the spots - my husband used a name-brand commercial cleaner, and I used the homemade recipe below. My version won by a mile in terms of effectiveness, and it's also eco-friendly and cheap. Removing Carpet Stains Supplies Baking soda White vinegar Water Spray bottle Nylon (or similar) scrub brush Vacuum cleaner Instructions Douse With Baking Soda. Cover the entire stain with a thorough coating of baking soda. Mix Your Solution. In a spray bottle, combine a half-and-half blend of white vinegar and water. Spray the Stain. While leaving the baking soda on the carpet, thoroughly spray the stained area with your vinegar and water blend. You'll get to watch the baking soda foam up like in seventh grade science class. (Don't worry, it's harmless.) Wait for the Solution to Set. Let the mixture sit on the stain for at least three hours. Scrub. Using your nylon brush, gently work the cleaning solutions into the stain. Be careful not to rub too hard or you risk disturbing the fibers of your carpet. Wait for the Solution to Dry. Let the carpet dry overnight. Vacuum. By the next day, the vinegar and water solution should be dry, leaving a chalky baking soda residue. Clean this with a vacuum cleaner, and if any residue remains, gently scrub with a clean cloth.
2. Tackling Yellowing Underarms on White T-Shirts White shirts tend to attract yellow underarm stains. Don't blame sweat - it's usually a reaction from the ingredients in your deodorant. To combat these stubborn and unsightly stains, all you need are several items that you probably have lying around your house already. Supplies Bucket Vinegar Water Towel Baking soda Salt Hydrogen peroxide Smaller bowl or container Spoon Instructions Soak the Shirt. In the bucket, combine one cup of vinegar and two cups of warm water. Add your shirt and allow it to soak for about half an hour. Mix the Solution. In the smaller container, combine a half-cup of baking soda, one tablespoon of salt, and one tablespoon of hydrogen peroxide. Using a spoon, mix it together until it forms a paste. Coat Stains and Allow the Solution to Set. Lay out the towel and place the shirt on top, exposing the stains. Thoroughly coat the stains with the paste, and allow it to sit for another half-hour or so. Wash. Run a load of laundry, washing your shirt as you normally would. Check the shirt before throwing it in the dryer - the stains should be gone, but if they're still present, do not put it in the dryer, as the stains will set in further. Instead, repeat the process and launder the shirt again.
3. Cleaning Tile and Wood Floors If you're convinced that you need specialized cleaners for every surface in your house, it's time to rethink. Sealed wood floors and any non-porous tile (such as porcelain) can be thoroughly cleaned to a sparkling shine with a little vinegar and water. Supplies White vinegar Water Spray mop, or bucket and cloth Vinegar does have a distinctive smell, so you may want to work in a well-ventilated area if possible (proper ventilation is important for any scenario in which you're using cleaning materials, though ventilation is less critical when using nontoxic recipes such as the ones in this list). If the smell bothers you, consider adding a drop or two of essential oil. Citrus scents, such as orange and lemon, are especially pleasant in the kitchen and evoke a sense of "cleanness" for many people. Others prefer lavender, vanilla, or eucalyptus. Instructions Mix Your Solution. Combine approximately one cup of white vinegar with one gallon of warm (not hot) water. You can use a fraction of the solution if you're only working on a small area, but the solution stores just fine for later, so don't be afraid to make the whole batch. If desired, add a drop or two of essential oil. Spray and Wipe Your Floors. If you're using a spray mop, fill the mops' reservoir with your homemade solution. Spray and wipe your floors, being careful not to over-saturate wood floors. Everything should be left scrubbed and gleaming - not soggy. Wring out your cloth each time after dipping it in the water. If necessary, wipe everything with a clean, dry cloth. Be careful - newly cleaned floors can be very slippery.
4. Cleaning the Garbage Disposal and Kitchen Sink Drain Your garbage disposal can get awfully stinky over time – and even if it hasn’t started to smell, it's important to prevent disgusting build-up and keep everything running smoothly. The solution described below both cleans and disinfects your drain and disposal. Supplies Baking soda White vinegar Water Ice Salt One whole lemon Instructions Make it Fizz. With the drain catch removed, pour a half-cup of baking soda and one cup of white vinegar down your drain. You should hear the mixture fizz. Boil Water. While the baking soda and vinegar solution is doing its job, boil several cups of water. Carefully pour the boiling water down the drain after the baking soda and vinegar solution has had a few minutes to work. Add Ice. Fill your drain with ice and add up to one cup of salt over the top. While running the faucet with cold water, turn on your garbage disposal and run it until all the ice and salt are gone. Add Lemon. Finally, cut the lemon into two halves and add them, one half at a time, to the garbage disposal (with the faucet still running). If you know your garbage disposal is finicky about size, you may have to cut the lemon into smaller pieces.
5. Removing Stuck-On Grease and Gunk From Pots and Pans It's frustrating to spend time cooking a homemade meal, only to be left with a pile of pots and pans with stuck-on grease and gunk that even the toughest sponge can't remove. Save your arm strength and let the solution below do the heavy work for you. Removing Pots Pans Grease Supplies Dryer sheets Water Spatula Baking soda (optional) Instructions Fill Pots. Fill the offending pots and pans with hot water. In each filled pan, place an unused dryer sheet, taking care not to burn your hands. Wait for the Solution to Take Effect. Let the pots and pans sit overnight in a safe place where no one can knock them over. Scrape. In the morning, remove the dryer sheets and scrape off any remaining gunk with a hard, flat-edged spatula. Be Ready With a Back-Up. While the dryer sheet is a powerful solution, some exceptionally stubborn gunk needs an extra layer of help. If need be, dump out the water and coat the gunk with baking soda. Let it sit for a couple of hours and try again with the spatula.
6. Removing Stuck-On Food From Your Oven A simple baking soda solution can work for your entire oven, removing stuck-on gunk from the surface, as well as the burned-on bits from the interior. Supplies Baking soda Bowl Water Non-scratching sponge or hard-edged spatula Instructions Make a Paste. Pour baking soda into a bowl and add water until it forms a paste. How much you need depends on the size of the area you have to clean. Apply the Solution. Rub the baking soda paste onto all areas that need to be cleaned. Wait for the Solution to Set. Allow the solution to set overnight. Loosen and Remove the Stuck-On Material. In the morning, use a non-scratching sponge to loosen and remove the gunk. I recommend sticking with a non-scratching sponge for both the inside and outside of your stove to be on the safe side, but you could also test a harsher sponge in an inconspicuous area on the inside of your stove to see if it leaves marks. If the food residue is really stuck, you may need to use a hard-edged spatula - but again, first make sure it won't scratch the surface of your oven.
7. Removing Mildew and Soap Scum From Your Tub and Shower A shower is supposed to make you feel clean, but it's hard to feel clean when your tub and shower are full of grime, mildew, and soap scum. Fortunately, there's an affordable, effective solution. Supplies Liquid dish soap White vinegar Spray bottle Microfiber cloth or other cleaning cloth Water Funnel or measuring cup Instructions Heat the Vinegar. In a microwave-safe dish (ideally a measuring cup with a spout), heat a quarter-cup of vinegar until it is extremely hot. Be very careful not to burn yourself. Mix Your Solution. Carefully add the vinegar to a spray bottle. If you weren't able to use a measuring cup with a spout, use a funnel so you don't burn yourself. Add in a quarter-cup of liquid dish soap and carefully swirl or shake it to mix. You can adjust the recipe depending on your needs - however, it can't be stored (due to requiring hot vinegar), so it's a good idea to start small and add more if necessary. Spray the Solution. Thoroughly spray all affected surfaces. They should be completely coated, and the solution should not be runny. Wait for Solution to Set. Allow the solution to sit for at least 30 to 45 minutes, or overnight if possible. Rinse. Using a cloth and water, rinse the solution. If your shower has a detachable head, this would be a great time to use it.
8. Deep-Cleaning and Deodorizing Your Toilet By cleaning your toilet with a homemade solution, you avoid the harsh chemicals common to many commercial toilet cleaners: Hydrochloric acid is corrosive and can be harmful to the nose, throat, and respiratory tract, and chlorine bleach, another common ingredient, is not very skin- or lung-friendly either. Deep Cleaning Deodorizing Toilet Supplies Baking soda White vinegar Tea tree oil Spray bottle Toilet brush Paper towels or cloth Pumice stone (optional) Instructions Mix Your Solution. Combine one cup of vinegar and a half-teaspoon of essential oil in a spray bottle. Spray it over your toilet seat, lid, base, and in the bowl. If you don't want to use essential oil, you can skip it and just stick with the vinegar. Add Baking Soda. Sprinkle a half-cup of baking soda around the toilet bowl and scrub with a toilet brush. Use the Pumice Stone. For stubborn mineral deposits and stains, scrub with a pumice stone. As always, test it in an inconspicuous area to make sure the stone won't scratch the surface of your toilet. Wipe. Use paper towels or a cloth to clean the seat, lid, and anywhere else outside the bowl that you sprayed with the vinegar solution.
9. Cleaning Stone Countertops Stone countertops look great if they're regularly wiped down. But unfortunately, many commercial cleaners are too harsh for stone countertops, especially if they are not "sealed" countertops. (If you're not sure if your countertops are sealed, it's safest to operate with the assumption that they're not.) Porous materials absorb everything that lands on them - including stains and chemical cleaners that can eat away at the material. Granite and marble are two of the most popular countertops on the market today, and they're both porous materials. I use vinegar to clean many surfaces in my home, but vinegar is a no-no for granite and marble countertops, as it can cause etching. Fortunately, there's a cheap, easy solution. Supplies Cheap vodka (if you don't have any, rubbing alcohol can do the trick) Water Liquid dish soap Spray bottle Microfiber cloth or other cleaning cloth Essential oil (optional) Instructions Mix Your Solution. Measure and combine two cups of water and a half-cup of either cheap vodka or rubbing alcohol. Add approximately six drops of dish soap. If you like your cleaning products to smell nice, you can add a drop or two of essential oil. Spray and Wipe. Spray the surfaces you wish to clean and thoroughly wipe with a cloth. If the surface had sticky residue or there is any concern about bacteria, allow the solution to set for at least 10 minutes before wiping it away.
10. Removing Pen Ink Stains If a ballpoint pen exploded in your pocket, or your toddler used a couch cushion as a canvas, you need to get this tough stain out quickly. Supplies Rubbing alcohol Cotton ball or old toothbrush You might also need the following: Petroleum jelly Mineral spirits Liquid dish soap Water Washcloth Instructions Stop the Spread. If the stain is spreading, apply petroleum jelly around the perimeter of the stain to stop the spread. Select Your Tool. If the stain is on a sturdy fabric, such as a cotton shirt, you can use a toothbrush. If it's on a more delicate fabric, such as your couch, start with a cotton ball. Soak the cotton ball or toothbrush in rubbing alcohol and gently blot or rub the stain until it is no longer visible. Add Mineral Spirits If Necessary. If the stain is stubborn, you may want to apply mineral spirits after the rubbing alcohol. Use a cotton ball for this. On some fabrics, mineral spirits can remove color natural to the fabric, so be sure to test in an inconspicuous area. Rinse. If you only used rubbing alcohol on the stain, it is likely to evaporate on its own and you won't need to apply a rinsing solution. However, if you also used petroleum jelly or mineral spirits, dilute a few drops of dish soap in water and gently rinse the stain with a clean washcloth. Then, rinse again with just water.
11. Cleaning Glass and Shiny Surfaces Nothing spoils an otherwise clean bathroom like spots on the mirror or fixtures. To remedy this, follow this simple recipe, suitable for all glass and shiny surfaces. Cleaning Glass Shiny Surfaces Supplies Rubbing alcohol White vinegar Corn starch Warm water Microfiber cloth or newspaper Spray bottle Instructions
    • Mix Your Solution.
      In a spray bottle, combine a quarter-cup of vinegar, a quarter-cup of rubbing alcohol, one tablespoon of corn starch, and two cups of warm water. Shake it all thoroughly to mix. You'll need to re-shake it every time you use it.
    • Spray the Surface.
      Thoroughly spray the mixture onto the glass, mirror, or shiny surface you wish to clean.
    • Wipe Clean.
      Wipe away the mixture with a microfiber cloth. You can also use newspaper, which is an old trick that seems to work well on windows and mirrors, though it may be too difficult to crumple sufficiently to be effective on chrome or shiny fixtures, such as faucets and handles.

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Safety Considerations

The following tips are critical to ensure that your homemade solutions are both safe and effective:

• Test First. It's critical that you test all of these solutions in an inconspicuous place first to make sure that you won't damage the surface you're working on. Not all fabrics, countertop materials, flooring, and fixtures react the same way.
• Don't Experiment. Never experiment with untested combinations of cleaners, as some (such as bleach and ammonia) are toxic in combination.
• Avoid Irritations. Always work in a well-ventilated area and wear gloves, especially if you have sensitive skin.
• Label Everything. If you are mixing a solution that you won't use up entirely on the first try, it's critical to properly label the container.
• Store Properly. Always keep cleaning products in a safe area, out of the sun, where they aren't accessible by kids or pets.

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How To Make Your Own Toxin Free Cleaning Products

Biodegradable Household Cleaning Agents

The average household cleaning agents, such as your dish soap, your laundry 
detergent, your toilet cleaning agents and even your body wash and shampoo 
often contain chemicals that are harmful to you and your environment.  Although 
there is an increasing number of biodegradable and toxic-free choices, these 
usually still come in plastic containers that add to your trash and are often 
not very light on your wallet.

Luckily with a few very cheap and easily attainable ingredients you can make 
your own cleaning and body care products. After several months of trying out 
various recipes we will now share with you our favourite ones that are 
toxin-free and fully biodegradable.

A little tip: it is a lot cheaper to buy large quantities (1kg or more) of 
baking soda (sodium bicarbonate), washing soda (sodium carbonate), citric acid 
and vegetable glycerin at a chemicals supplier or online than buying small 
quantities in the supermarket!

 

 
Dishwashing Soap

Biodegradable Homemade Dishwashing SoapNote that the proportions of water and 
soap depend on the soap you’re using. You aim for a texture like liquid soap. 
Alternatively you could use natural liquid soap (additive-free) blended with 
some water.
You need

    Approximately 1 litre boiling water
    Around 200g soap bar (Aleppo, Castile, or any other natural soap)
    1-3 tbsp. washing soda (sodium carbonate)
    2 tbsp. vegetable glycerin
    10-20 drops essential oil (try lemongrass, bergamot or lavender)

Recipe

    Grate the soap bar into a bowl and stir in the boiling water. Wait until 
the soap has properly dissolved and resembles liquid soap (this may take a few 
hours!). You can stir the mixture from time to time with a whisk and add 
boiling water if the texture is too thick.
    Add the glycerin.
    Now add the washing soda (sodium carbonate), but be careful as this will 
thicken the mixture and if you add too much you will end up with a thick gel.
    Add the essential oil.
    Pour the liquid into empty dishwashing soap bottles or empty glass bottles.

 

 
Laundry Detergent

(multi-purpose, except wool and silk)
IMG_0981.JPGYou need

    200g baking soda (sodium bicarbonate)
    300g washing soda (sodium carbonate)
    200g dishwashing salt (or any pure salt without iodine)
    200g Aleppo or Castile soap
    Vinegar or citric acid ( for the fabric softener)

Recipe

    Grind the soap bar and mix with the other ingredients.
    Pour into jars or any sealable container(s).

Use 1 flat tablespoon per machine. Do not use for wool and silk!

As a fabric softener you can pour either 1 tsp. of citric acid or the same 
amount of vinegar into the appropriate compartment of your washing machine.

 

 
Laundry Detergent

(wool and silk)
You need

    500ml water
    200ml spirit of wine / ethyl alcohol
    100g grated Aleppo soap / Castile soap

Recipe

    Bring water to boil and mix in the spirit of wine as well as the grated 
soap.
    Let the mixture cool down and store in a jar.

Use 2 tablespoons per machine.

 

 
Multipurpose Cleaning Agent #1

This is a very quick and simple cleaning agent for glass surfaces, mirrors, the 
shower, windows, the fridge and kitchen surfaces.
You need

    100ml vodka or ethanol
    200ml water
    Spray bottle

Recipe

    Pour the ingredients into the bottle
    Shake to mix
    Spray

 

 

Multipurpose cleaning agent #2

This is another simple cleaning agent, especially useful in kitchen and 
bathroom.
You need

    Some vinegar concentrate (amount of vinegar will determine the amount of 
the cleaning agent)
    Some water
    Fresh peel of any citrus fruit, quartered
    Spray bottle

Recipe

    Mix vinegar concentrate and water at a 1:4 ratio, combine with the citrus 
fruit peel in a pot or jar, let it rest for two weeks.
    Run the liquid through a sieve and a funnel into the aerosol bottle. Ready 
to spray!

 

 
Scrubbing powder

Very useful powder to clean greasy surfaces such as your oven, roasting dishes, 
bathtub, sink or cooking grate.
You need

    50g soap
    250g baking soda (sodium bicarbonate)
    50g salt
    Optional: 10-20 drops of essential oil

Recipe

    Combine all ingredients and mix in a blender.
    Store in a tightly sealed jar.

 

Where we found these recipes:

    Dishwashing soap: 
awildgreenlife.com/make-your-own-biodegradable-borax-free-dish-washing-soap/
    Laundry detergent, multipurpose cleaning agent, scrubbing 
powder:langsamerleben.wordpress.com/category/reinugungsmittel-2/

 

This article was written by Valentin Kunze and Charlotte and has been 
republished from The Permaculture Collective under creative commons licence.

Declaration of the Naturalization Act of July 1779

I declare that I am the owner and operator of my vessels on Earth from the moment my zygote first formed, together with all DNA and all substance matter in any way associated with me and my incarnation, and I further declare that I accept my divine origin and all honor, right, title, and material interests I am owed;

I declare my original political status as an American state national born within the physical borders of: __California Republic__;

I declare under penalty of perjury under the Public Law of The United States of America and from without the United States and without the United States of America Territories, that I reject, renounce, and remove all Powers of Attorney granted by me or issued under my name prior to this day;

I declare under penalty of perjury under the Public Law of The United States of America and from without the United States and without the United States of America Territories, that I reject, renounce, and remove all and any allegiance to any king or prince, any foreign state, foreign government, flag or thing;

I declare under penalty of perjury under the Public Law of The United States of America and from without the United States and without the United States of America Territories, that I have never knowingly, willingly, and voluntarily pledged myself to any incorporated entity at all, including but not limited to, any incorporated church, synagogue, mosque or temple;

I declare under penalty of perjury under the Public Law of The United States of America and from without the United States and without the United States of America Territories, that I have never knowingly, willingly, and voluntarily pledged myself to any foreign sovereign or separated myself from my birthright political status;

I declare, publish, and affirm under penalty of perjury under the Public Law of The United States of America and from without the United States and without the United States of America Territories, that my house is established in __Kaua'i__ County and my domicil is established on __Kaua'i_island__ and no other presumption or impersonation is allowed;

I declare under the aforementioned penalties that I am a Lawful Inheritor, Landlord, Keeper, and Guardian of the Righteousness of this island, acting with Full Right, Authority, Responsibility and Honor, always in the now. I present this Declaration of the Naturalization Act of 1779 and place it upon the Public Record of the __Hawai'i__ Assembly.

Notice to Principals is Notice to Agents; Notice to Agents is Notice to Principals. This Declaration is valid, true, correct and complete in all jurisdictions of law: air, land, and sea. So authorized this __15th__ day of the month of __April__ and the year of __2020__ by:

__Angela Kahealani, agent___________________________________________ Seal

Recording Secretary and International Notarial Witness

I, a Recording Secretary and International Notarial Witness approved by the __Hawai'i__ Assembly, hereby affirm that the Declarant has been positively identified and I have witnessed their authorization of this Declaration of the Naturalization Act of 1779: _____________________________________.

State Assembly Seal

Quantum Financial System

Each of us has a private reality, the summation of our choices. Some choices are frozen in time, or are consistently and repeatedly chosen from free will, and are known as pictures or beleifs. Groups of those frozen choices may be linked together, and are known as programming. Each spirit, each soul, each mind, each astral body, and the DNA, RNA, and mycoplasma of each physical body's cells holds some portion of these. This could be referred to as our essence, or our reality, our private reality. Depending upon which choices we have "made real" by choosing to beleive in them, we may live in a very fixed / solid reality, or with far less attachment, we may create a very mutable "reality".

From that place, we connect with others, either individually, as e.g. a friendship between us, or in larger groups, which taken to the extreme is known as collective reality. All is interrelated, all interacts, we have impact on each other, and that impact is either loving or hurtful... the synergy of connecting reinforces and amplifies where there is agreement of will / choice, and mutually destroys each individual reality where they disagree. A fundamental principle is that when you find that another reality impacts negatively on your own, that the appropriate response of ahimsa, (harmlessness) is to create boundaries of separation, so that we may each retain our private reality unimpeded by impact from conflicting realities, that our will prevail in our private space, a private space made sufficiently small and disconnected from other realities that it can exist without conflict. We know that there will be hurt whenever a disagreement is not resolved by making boundaries. A relationship is hurtful when it includes agendae in conflict with the other's will. Conflicting beliefs and choices prevent sharing a reality because the private realities are mutually destructive of each other. It is far more loving to walk away, than to dishonor the other's reality, choices, beliefs, rather than insisting the other change so that we may share a reality. This implies that we do not presume to be the authority on the "reality" of anyone else.

Ascension includes transcending all attachments, all polarities in any dichotomy, all must be released. Any pairing of individuals results in the generation of dichotomy. We are near the window of opportunity, the point of empowerment, we are accellerating into zeropoint at the center of the spiral. We have e-voluted into individuality, then upon completion of that spiral began the inward spiral back to zero point, oneness with the void. The 1/3 - 2/3 splits within us of trinity engaged with dichotomy 1/2 - 1/2 produces the desire to mate with the opposite polarity to achieve the balance lost in the evolution into individuality. All pairings, any engagement with dichotomy, out of neutrality, pulls us out of the wholeness of balance we all seek, doing our best to substitute for the wholeness we came from, as we descended through densities into worldly manifestation. In returing without being lost, to be saved, we must have neutrality / balance, meaning releasing of all polarity / dichotomy attachments / focus in the world / in the energy realms. Synergy of cooperation serves us very well. The more "power" we develop in dualistic dichotomy, the more it can control us. To become free from dualistic dichotomy, we only need detached neutrality.

I often awake and have some ideas and feelings about what my day will be like or about, and then flow of the moment makes it completely different :-) In today's case a synchronistic e-mail from a friend offers my triggers:

> Crying is a great release, let it all out!

Yes! With all the rebirthing I've been doing, and the more I stay in my right brain, I find it easier to keep my heart more open, and that's so wonderful because the fullness of feeling seems to result in so much more time and depth of both crying and giggling! I love it!

> I hope everything has been straightened out with [your friends]

I dunno. We've journeyed together through much, and support each other's growth through the lessons du jour. Hopefully they heard the essence of my message, which is that I love them very much, treasure their friendships, and wish to support them, but I have to change how I am in the world, and it has nothing to do with them personally... the same change is reflected in all my relationships, and is sourced in my own self relationship which continues to rebirth. I haven't yet received phone calls from anybody, and I'm always ready to be the one placing the long distance call if I get an e-mail saying call now :-) My problem is in setting boundaries with those I love, I can over-accomodate until I'm off-balance and then I snap-to my balance point again, abruptly, or have to set a hard boundary because I keep accomodating with a soft boundary. Something [a friend] pointed out is that people like [me] are motivated by the desire to be of service, and may overdo it until out of balance. With the world changing so much, and as you said, intense energies now, balance is very dynamic and uncertain :-) I sense this with your focus on presence, the core of being and of balance :-)

Now that my higher self has let up on urgency of website work I am finding my new balance in right brain and music, and much more joy. I'm not sure what the repercussions of my Kaua'i announcement will be, I figure it can't help but polarize people, at least temporarily, and my higher self assures me that it was a necessary wake-up call to the community, helpful to the overall awakening of Kaua'i regardless how my personal relationships are affected. (more being of service, preferably non-sacrificially :-)

The recent communications with [friends], my close friends, about archons, is for me a closure, on years of work dealing with archons, gnosticism, and related issues of planetary consciousness manipulation, though their own explorations of such may have not concluded. A separate discussion with another friend covering similar territory shares my conclusion in both timing and closure. Her vehicle or focus traced some of my earlier shamanic work and some of the more known shamans, and the Gnostics... all of which is humanity attempting to escape the mental influence of the non-physical energy parasites / predators who manipulate our logical minds in order to serve their purposes, leaving many of us to wonder, whose mind do I have?
I've written about that somewhere on my website, but I'm really done with it now...
Interestingly it gets touched lightly in the very first day of the meditation classes I've taught since 1990, that as we sit to meditate, easily 2/3 of the thoughts passing through 'our' minds are not even our own.
My final conclusion is to just center in our hearts and follow the right brain intuitive yin and sounds... which brings me back to my shift of focus now. I think [my friends] are still finding their own conclusions about archons vs gnostics, and with the old concept that energy flows where attention goes, I had to break away from the archons they've invoked to study, sidestep the last gasps of archon interference with our Kaua'i 8D portal, and with that, my attention is moving on to new creations. [A friend] is quickly acheiving mastery with portal work, so will soon be beyond archontic interference, but one is more in their own rebirth process and less sure of what to do with portals, so is more vulnerable to archontic interference now, but I found I had to move on.

Yay... that feels like a completion with past in a big way! And it feels like a completion of "mission work", Yay! [A friend] has mirrored my perceptions approximately as: "Yes, your work is done, now you can trust in the 8D Fae and Portal network, and finally you can go play."
...and...
saying that to you now I get a huge sigh of relief as my body "gets it", and it feels real, at last. And once again I'm giggling at a double entendre with "play", as for me now, a big focus of "play"ful activity will be "play"ing my flute, and more enjoyment of music. All is frequency. Mood, attitude, emotion, essences, music, it's all about frequency. And so we seem to be tracking here, you and I, each with a new focus or prioritization of our unique ways of personally relating with frequencies. The 8D energies now directing Kaua'i are triggering everyone on Kaua'i, regardless their consciousness level, to "step up" into higher frequencies, more appropriate frequencies with color, light, sound, essences, etc... we're all re-tuning to our newly rebirthed selves, finding new realities or balance. Essences to trigger change, or to anchor into new appropriatenesses, can really help people now, and it seems we're on the leading edge of this shift, having brought the portals in, done our personal inner work with them, and finding our new focus.
I just "sat back" and let that all sink in, and I realize that, YES! Uncomfortable as it was, setting the boundaries I recently did with my non Kaua'i friends, I'm finally feeling congruent, when my whole reality is Kaua'i and my personally appropriate focus and vibration, rather than caretaking outside realities of other places, other people, I feel whole. Now it's time to caretake our own selves, our reborn refocussed authentic integrous selves! YAY! It feels like we're tracking through lessons here. This both feels like more cocreation from above, and, a very important release of old inappropriate energies. New focus. This feels like 100% anchoring myself into the new energetics of the new Kaua'i, and it really requires letting go of non Kaua'i realities (for me). This is like clicking into place for me now as I write this.

Versus my old style of healing work, it's now easier to just pull down an 8D portal to somebody and shift their energetics, which just totally obsoletes much of my old healing work, which was of another reality / time / energy-on-the-planet.
Confirmation.

Even more fun was a deeper correlation from those :-) I'm through with careers, which ever "one". The very thought of focussing upon "I have a career" (nevermind which it is) is now obsolete :-) JOY! *giggles* :-)

I'm through not only with "the beast" / "the bank" and with "government (controlling our minds is what that literally means)" I'm through with "commercial thought".. I am not a product! nor a service!

I have long said that we should live in a world where each individual is merely following their own passion / joy / bliss / inspiration / play in the moment... creating or cocreating whatever the flow of the moment yields, and then we freely share whatever that is... as a gift from spirit.
Nobody has products, there is no money, only abundant flow of divinity.

Magick is the Truth of Who we Are! We Are Magick! ...and the Magick is in the flow of the moment, in joyous (co-)creation, this is the key to happiness, and to abundance... being in our ecstatic tantrik joy of channelling the divine through us to (co-)create Magick!

And I smile and feel really warm in my heart, and I'm very happy it's so clear, it doesn't matter at all where or when the flow moves on to the next joy of flow... and the divine flow of abundant support by the Law of Attraction and by the Law of One, all comes to the center of it all, heart's joy, the hummingbird, my totem animal from the mainland, number 44, and in my heart I return to my awakening through Tantra, and the ecstatic bliss of essence fully lived.

Releasing all to be fully and only in the now... more so than ever as we've just transformed the energetics of Kaua'i, I feel that this is a whole new quantum level... like before I "came home to" Kaua'i, but that with 8D portals that finally Kaua'i has "come home to" me. We Crystal Faeries restored the Pleiadian Lemurian template. It finally feels like the island's energies now support this reality.

I am reminded of [a friend]'s comment to "trust the Crystal Fae to work things out". I really feel that this is finally a reality that can support my essence. I find a strong correlation in the energetics between Fae and Hummingbird.

I feel that I can surrender into my joy with music, my joy of creating beautiful sounds, not focussing on cash flow. I feel that somehow, the 8D Fae will help us stay in our Joy, that spirit will somehow magically support our true hearts joy, and only our truth, our integrity, our authenticity, our congruity, our essence and our joy of authentic creation from essential self. There is no longer, especially in these new energetics, any support for being inauthentic. We truly must live our truth, we must live Magickal lives. The truth of who we are... Tantrik Magicians. That brings me back to my major move from communicating both my ecstatic joy of heart and my creation via music, rather than with words. And this is the last thing I see with my website now... that my self-description is transforming, because my self expression is transforming. it will get easier as I actually learn to play my flute :-)

I continue to be awesomely inspired by Suzanne Teng... whom I discovered from the 2ndLife™ Magnatune Flute channel and I've found a number of Youtube Videos featuring her, and I'm so inspired by her music and her abilities... and I recognize that I/m "studying the very best" :-)

I play her music, or Bruce Mitchell's, and I am instantly transported to my heart if I wasn't already there... and I instantly feel a deep soul connection of ecstatic bliss from communing with them and their language of love, music. And I dream that someday soon I shall be able likewise.

I find I have a consistent experience of all music, and I enjoy so many different styles, but particularly, I enjoy music without lyrics. Yes, some lyrical pieces are also very inspirational, but nothing so deep and sustaining as instrumental music.

As I claim my music, I'm going to want to begin to "crank it up" and feel acoustically uninhibited, and have space for ecstatic dance.

I'm still learning fingering on my flute not to mention embechoure, so it would have been hard to convey this in a song :-) *giggles*

NOTICE

The name FIRST MIDDLE LAST, FIRST MIDDLE or FIRST M. LAST, or any variation, however styled, is a "Foreign Grantor Trust", !!UNDER COPYRIGHT NO USE GRANTED!! under penalty of $15,000 per use STRICTLY ENFORCED.

The sovereign living soul known to the public as First Middle Last is a Private American National, not a U.S. Citizen, who operates in the office of Administrator & holder in due course of all estates so titled and has executed a "Deed of Re-conveyance" to the land & soil jurisdiction of her native birth state of California.

First Middle Last, hereby terminates all previous powers of attorney regardless of when and where issued.

That the DMV, of the municipal STATE OF CALIFORNIA has issued a "Drivers License" to the ENTITY / ARTIFICIAL PERSON: FIRST MIDDLE LAST with the full knowledge that their ENTITY, without full disclosure to the sovereign living soul First Middle Last, that the acceptance of the license created an adhesion contract obligating the sovereign living soul under various "Statutory Laws", without her full knowledge or consent. This fact is fully rebutted with this notice. Mandatory notice: Foreign Sovereign Immunities Act Notice of Liability issued. Bond Notice: Private Registered Indemnity Bond: AMRI00001 RA 393427640US

All rights reserved

By: ______________________________________, agent, Without prejudice

NOTICE OF LIABILITY REGARDING GOVERNMENT SUBCONTRACTORS
Notice to Agent is Notice to Principal and Notice to Principal is Notice to Agent.

> From: the Hawaii State Assembly
We are writing to you today pursuant to our duty to fully inform you and to give you notice.

1. Please be informed that you do not represent us as proxies and that we are not your employees. We are your Employers. That is the nature of our relationship, and your function is to provide "essential government services" per Article IV of the Constitutions underlying all levels of the Federal Government;
2. We, the American People, State Citizens -- not "State of State" citizens -- have been the victims of a most notorious identity theft at the hands of your Predecessors in Office and a truly mammoth correction is required and overdue;
3. In March of 1861, the Federal Congress of the united States of America adjourned, and has never reconvened; the actual States of the Union were not called to assemble, and the people of this country were left uninformed. As a result, the required Reconstruction of the American Confederation has never taken place.
4. This circumstance created an undisclosed vacuum of power and rendered a third of the Federal Government inoperable, giving rise to a "state of emergency" within the Federal Government -- the nature and source of which was deliberately never disclosed to the people of this country, who are the only ones who can resolve it;
5. We are now engaged in the long-delayed process of assembling the States of the Union and the Reconstruction of the States of America;
6. Despite three public declarations by President Andrew Johnson firmly establishing peace upon the land following General Lee's surrender, no actual Peace Accord ending the mercenary conflict called The American Civil War has ever been signed;
7. Acting in Gross Breach of Trust, our remaining Federal Subcontractors, the Holy See, and the British Monarch, have contrived to keep a perpetual and fraudulent form of civil mercenary war going on our shores -- the better to profit themselves at our expense;
8. This "war" is fraudulent because the British Territorial United States, our Territorial Subcontractor doing business in our name and under our Delegated Power as "the" United States of America" is a Commonwealth overseen by the British Monarch for the Pope, and the Pope directly owns and operates the Municipal United States Government. Thus, this entire scheme has involved the Pope fighting himself, because he controls both sides -- indirectly through the British Monarch, and directly through the Municipal United States Government;
9. This phony war has caused incalculable damage to millions of people worldwide and the deaths and deprivation of millions of Americans, too.
10. The blame for this continuing outrage rests firmly on the shoulders of the Popes, the Roman Curia, the British Monarchs, your predecessors and now -- upon your shoulders, too. You are now directed by your actual Employers to pursue a formal end to these ridiculous pretensions of ongoing hostilities on our shores and to put the "Civil War" and the issue of slavery firmly to rest.
11. We note that the Roman Municipal Government has always allowed and profited from both slavery and peonage, that the Municipal United States Government (a franchise of the Roman Municipal Government) sided with the South in the Civil War, and that the Evils described herein are the direct result of the Roman Curia's refusal to forego the income streams from slavery and peonage, even after both were outlawed worldwide in 1926;
12. You are directed to recognize the civilian government of the States of The United States of America, our unincorporated Federation of States established in 1776, a duty which you owe to us under international treaty and all three Federal Constitutions -- as we are the living government under which you hold all and any Delegated Authority;
13. It is General Knowledge that ours is a government of the people, for the people, and by the people; not a government of the persons, for the persons, and by the persons. You are expected to know the difference and to comply; either stand down and do your actual duty owed to the American States and People, or stand revealed before the entire world as nothing more than a member of a despicable corporate military dictatorship being run by international banks under color of law -- and be held accountable for your actions and inactions that prolong this fraud, abuse, and deceit.
14. In June of 1864, the "acting Congress" passed an Act changing the meaning of "state, States and United States" to mean "the territories and District of Columbia". (13 Stat. 223, 306, ch. 173, sec. 182, June 30, 1864.). "US Territories" means "portions of the United States that are not within the limits of any state and have not been admitted as states. This includes all "federal installations" -- military bases, docks, courthouses, arsenals, etc. This was never changed, therefore all references to "state, States, and United States" in Federal Code, that are not otherwise specifically defined, must be construed as "the territories and the District of Columbia". You must also make a distinction between the meaning of the words used prior to and then after the passage of this 1864 corporate law.
Prior to this, "state, States, and United States" meant what we commonly still believe them to mean -- after 1864 in Federal Code -- they generally meant something entirely different and opposed to the popular meaning. This is your Notice of these facts.
15. In 1871 - 78 an additional meaning was given to "United States" via a process set in motion by the Act of 1871: The Legislative Act of February 21, 1871, Forty-first Congress, Session III, Chapter 62, page 419, Congress chartered a Federal Company entitled "United States," a/k/a "US Inc.," a "Commercial Agency" originally designated as "Washington, D.C.". Though the Act of 1871 was repealed, its legislative intent was promulgated by the corrupt Politicians of the time -- they merely chopped up, and subsequently passed, legislation/Statutes/even memorandums that they enforced as "Law" via this process:
"An Act Providing a Permanent Form of Government for the District of Columbia," ch. 180, sec. 1, 20 Stat. 102, June 11, 1878, to remain and continue as a municipal corporation (brought forward from the Act of 1871, as provided in the Act of March 2, 1877, amended and approved March 9, 1878, Revised Statutes of the United States Relating to the District of Columbia...1873 - '74 (in force as of December 1, 1873), sec. 2, p. 2); as amended by the Act of June 28, 1935, 49 Stat. 430, ch. 332, sec. 1 (Title 1, Section 102, District of Columbia Code (1940)). As the actual District of Columbia was set up in 1790 and fully chartered by 1801, the aim of the Act of 1871 is, as it must be, merely to set up the "United States Corp".This process of legislation created a private corporation owned by the Municipal Government of the District of Columbia. Thus, the only quasi-government created by this process was without The United States, without The United States of America, and was that of any private corporation which determines its own administrative rules and structures, that is, the US Corp dba"UNITED STATES" is not merely the adopted "doing business name" of an incorporated municipality (District of Columbia) -- it is also the name of a private corporation (District of Columbia Municipal Corporation) that was created by the acting Congress via the Act of 1877 and as amended ever since. This is confirmed by Title 28 3002 (15) (A) (B) (C), which states unequivocally that the UNITED STATES is also the name of a corporation, as just demonstrated from the public records. This is your Notice of these facts.
16. In 1945, the United States Supreme Court addressed the meaning of "United States" for what it termed the "final time" and offered the following: "The term `United States' may be used in any one of several senses. (1) It may be merely the name of a sovereign occupying the position analogous to that of other sovereigns in the family of nations. (2) It may designate the territory over which the sovereignty of the United States (that is, the territories and District of Columbia) extends, or (3) it may be the collective name of the states which are united by and under the Constitution." -- Hooven and Allison Company v. Evatt, 324 US 652 (1945) (This is also the verbatim definition of "United States" given in Black's Law Dictionary, 6 [th] Edition.).
Thus, we have a total of five definitions of "United States" in common use within the federal government -- the three given above, the one adopted in 1864, and the one coming out of the Acts of 1871 - 78. This is your Notice of these facts.
17. The same duplicitous word-smithing was done with the words "United States of America" -- with the same result.
From -- A Law Dictionary, Adapted to the Constitution and Laws of the United States. By John Bouvier, published 1856: UNITED STATES OF AMERICA. (First meaning given): "(1) The name of this country. [That is, the actual land mass.] The United States, now thirty-one in number, are Alabama, Arkansas, Connecticut, Delaware, Florida, Georgia, Illinois, Indiana, Iowa, Kentucky, Louisiana, Maine, Maryland, Massachusetts, Michigan, Mississippi, Missouri, New Hampshire, New Jersey, New York, North Carolina, Ohio, Pennsylvania, Rhode Island, South Carolina, Tennessee, Texas, Vermont, Virginia, Wisconsin, and California." (Fifth meaning): "(5) -- The United States of America are a corporation endowed with the capacity to sue and be sued, to convey and receive property, but it is proper to observe that "no suit can be brought against the United States without authority of law."So, even before the "US, Inc." there was the "USA, Inc." and both of these entities are referenced in what follows. This is your Notice of these facts.
18. Does the UNITED STATES -- the private corporation operating the government of "the Territories and District of Columbia" have "citizens"?
1873 -- U.S. v. Anthony 24 Fed. 829 (1873) "The term resident and citizen of the United States ("United States" meaning "territories and District of Columbia") is distinguished from a Citizen of one of the several states, in that the former is a special class of citizen created by Congress." (That is, a "citizen of the United States" is a "statutory citizen" -- created by legislative action.) 1875 -- This definition of "United States" as a Corporation has its own citizens (see United States v. Cruikshank, 92 U.S. 542) who are generally referred to as United States citizens. 1953 -- Kitchens v. Steele, 112 F. Supp 383 "A citizen of the United States is a citizen of the federal government". 1967 -- Congressional Record, June 13, 1967, pp. 15641-15646: A "citizen of the United States" is a civilly dead entity operating as a co-trustee and co-beneficiary of the PCT, the private constructive, cestui que trust of US Inc. under the 14th Amendment, which upholds the debt of the USA and US Inc. in Section 4. Yes, the UNITED STATES Corporation has "citizens", but we, the living people of this country are not "citizens of the United States", not by birth, and not by any voluntary and fully disclosed consent, either. We are state nationals of The United States and State Citizens of The United States of America -- Unincorporated. For 160 years, members of the Municipal and Territorial Congresses and hordes of British Territorial Attorneys have attempted to confuse us with the proliferation of legal terms of art and similar names deceits, and the various definitions of citizen existing in various jurisdictions of the law -- and we have had enough of it. We know who we are, and we know what these traitors and foreign miscreants have done to profit themselves, so now the only question is -- what are you going to do about it? This is your Notice of these facts.
19. Can "citizens of the UNITED STATES" be corporations?Yes.
Diversity of citizenship exists when opposing parties in a lawsuit are citizens of different states or a citizen of a foreign country. If the party is a corporation, it is a citizen of the state where it is incorporated or is doing business. If diversity of citizenship exists, it places the case under federal court jurisdiction pursuant to Article III, Section 2 of the U.S. Constitution. See above definition of "citizen of the United States" from the 1967 Congressional Record -- "a civilly dead entity defined as a private constructive cestui que vie trust which "upholds the debt" of both the USA, Inc. and the US, Inc." This is your Notice of these facts.
20. Can a cestui que vie trust or public transmitting utility based in Puerto Rico be a "citizen of the United States"? Yes.
And what is a cestui que vie trust? It's a trust formed when the actual owner of property is "unknown, presumed dead, lost to accident, natural disaster, or missing at sea" and the State then seizes control of their property assets and presumes to be the owner and beneficiary of their estate. Like Robinson Crusoe. The Municipal United States Government and the British Territorial United States Government have been colluding together under the terms of "The Declaration of Interdependence of the Governments in The United States" since 1937 to seize upon American babies and deliberately mischaracterize them as first, British Territorial United States Citizens (as if they were born in Puerto Rico) and then, as "citizens of the United States", too. Both these foreign, phony, improper "citizenships" together with all the obligations thereof, have been "conferred" upon us without our knowledge or consent, via a process of directly evidenced Unconscionable Contract. Virtually every Birth Certificate ever issued by the Bureau of Vital Statistics or any State of State is evidence of gross international crime and Breach of Trust against the American States and People. It is evidence of kidnapping, inland piracy, press-ganging and other Crimes of State that have been outlawed for hundreds of years, and all of which results in deliberate mis-characterization of our nationality -- a capital crime under both the Hague and Geneva Conventions. The Municipal Corporation and the Papist Municipal United States Government is responsible for all of this, and you are sitting on the Board of Directors of an international crime syndicate, pretending to "represent" us. This is your Notice of these facts.
21. The Bureau of Vital Statistics, or the Department of Health, or various other for-hire quasi-government agencies staffed by people who have no idea that they are doing anything criminal, have been seizing upon American babies and declared them civilly dead almost at birth, creating millions of intestate "infant decedent estates" that can be preyed upon by members of the Bar Associations pretending to administer these public trusts established in our names. (This is a practice that was originally Enacted by Congress in 1921 via the Sheppard-Towner Maternity and Infancy Protection Act -- which was ruled Unconstitutional in 1922. The corrupt politicians kept the Act in force until 1929 when it was repealed -- and then the filthy reprobates turned right around and adopted the same "unconstitutional law" as part of the Social Security Act of 1935.
This is your Notice of these facts.
22. What has been done here is nothing less than slavery by proxy:
A corporate franchise has been named after each one of us (and YOU, too), and then, we have been coerced and deceived into accepting the debts of that franchise (the "Straw Person") via a "similar names" deceit. Prior to 1933 a Foreign Situs Trust created by the USA, Inc. was named after a living man called "John Frederick Doe" and this Foreign Situs Trust was then also gratuitously named as a Surety for the bankrupt USA, Inc's debts.The actual man named John Frederick Doe was then pursued and forced to pay the debts owed, in fact, by this private, mostly foreign-owned corporation merely named after him. In November of 1999, that fraudulent bankruptcy settled, and the American People paid off every penny of it. This is your Notice of these facts.
23. Beginning in 1944 the US. Inc. similarly named a CestuiQue Vie Trust after the living man John Frederick Doe and called it "JOHN FREDERICK DOE" and this estate trust was named as the Surety for the US Inc.'s debts and "removed" to Puerto Rico -- and currently to the Mariana Islands. The actual man named John Frederick Doe was then pursued and forced to pay the debts owed by this corporate franchise, too.
In the year 2015, President Obama acting as the CEO in charge of THE UNITED STATES OF AMERICA, INC., an unauthorized Scottish Commercial Corporation infringing upon our name and credit, announced the creation of millions of new franchises belonging to a bankrupt Puerto Rican Electric Utility -- all named after Americans and styled like this: JOHN F DOE. We have seen plenty of fraudulent solicitation letters in our mailboxes addressed to our names styled in this way, all issued under the False Presumption that we are British Territorial United States Citizens and/or Municipal "citizens of the United States". This is nothing but mail fraud and constructive commercial fraud that we should not have to deal with at all. Ever. We are directing you to clean up this mess in favor of the American States and People, so that we never hear from the IRS or get another phony utility bill or another "property tax bill" misaddressed to any phony Federal Person named after us ever again in the history of the world.
24. We are the Holders in Due Course of our Given Names. Our Given Names are our private property. And it is your specific duty and job to protect American Persons from all and any of this.
All this violence, all this fraud, all this insufferable abuse of our trust and good faith is draped around your necks and is now on public display. This is your Notice of these facts.
25. The "UNITED STATES" with respect to the states of the Union and the People thereof is nothing but a run amok foreign commercial corporation that is infringing on our good names and attempting to steal our identities like any cheap credit card hacker. It's a criminal entity that deserves to be permanently and with prejudice liquidated, together with all similar graft and fraud operations being sponsored by the Municipal United States Government and the Pope playing both hands against the middle.
The UNITED STATES is a private, mostly foreign-owned corporation subject to the Clearfield Doctrine ("Whereas defined pursuant to Supreme Court Annotated Statute: Clearfield Trust Co. v. United States 318 U.S. 363-371 1942: "Governments descend to the level of a mere private corporation, and take on the characteristics of a mere private citizen...where private corporate commercial paper [Federal Reserve Notes] and securities [checks] is concerned.... For purposes of suit, such corporations and individuals are regarded as entities entirely separate from government." What the Clearfield Doctrine is saying is that when private commercial paper is used by corporate government, that government loses its sovereignty status and becomes no different than a mere private corporation") and the same applies to the USA, Inc. and all Municipal and Territorial agencies thereof when doing business on our soil and land. The same applies to all their various "State" franchises, including the "STATE OF [HAWAII]" (US, INC.) and " [HAWAII]" (USA, INC.) These corporations and their "State of State" franchises are all being operated as criminal syndicates and have no right to exist as corporations and no authority to act as governments at all. The only government still standing in this country is the government of the people, for the people, and by the people -- The United States of America. Unincorporated. Our Government. If you hope to pull off any further claim of having any contract with the American States and People, or any Delegated Power deriving from us, you must put an end to all of this fraud and racketeering and obey the original Constitutions to the letter. This is your Notice of these facts.
26. Fraud vitiates everything. It destroys all contracts and presumptions. It taints everything it touches. All Americans subjected to this undisclosed process in Breach of Trust and Constitution have been defrauded and mischaracterized and deprived of their lawful status as living people and as American State Nationals. This has been done secretively and under conditions of deceit and non-disclosure to facilitate identity and credit theft and the practice of personage, securities fraud and barratry against the victims.
All "consent" obtained by any process under these conditions is null and void ab initioand no excuse of war or emergency may be introduced as no such powers were ever granted underanyConstitution. There is no statute of limitations on the crime of fraud and it is recognized as such in all venues and jurisdictions of law -- national, international and global. Anyone who does not oppose crime becomes an accomplice to it. This means you. This is your Notice of these facts.
27. Such mischaracterization and capitulation of the peaceful and non-combatant American People living on the soil and land of the American States is additionally a war crime, which has been committed against them by the US, Inc. and the USA, Inc. and their respective corporate officers.
These are capital crimes and we would be well-within our rights to hang every single one of you without question of right or trial. You and your buddies have been rustling American babies and rebranding them like cattle, for profit, and this will notbe tolerated. This is your Notice of these facts.
28. Such abuse, fraud, theft, misrepresentation, unlawful conversion, inland piracy, kidnapping, press-ganging and racketeering is also in deplorable violation of both national and international law and in violation of the Universal Declaration of Human Rights and the Universal Right of Self-Declaration and numerous other Declarations and Conventions of the United Nations which the United States has agreed to and signed.
This is your Notice of these facts.
29. Is the "United States" a foreign entity with respect to the states of the Union?
We quote The Informer: "No court is to be charged with the knowledge of foreign laws; but they are well understood to be facts which must, like other facts, be proved before they can be received in a court of justice. [cites omitted] It is equally well settled that the several states of the Union are to be considered as in this respect foreign to each other, and that the courts of one state are not presumed to know, and therefore not bound to take judicial notice of, the laws of another state." [Hanley v. Donoghue, 116 U.S. 1, 29 L. Ed. 535] [6 S. Ct. 242, 244 (1885)] Another key U.S. Supreme Court authority on this question is the case of In re Merriam's Estate, 36 N.E. 505 (1894).The authors of Corpus Juris Secundum ("CJS"), a legal encyclopedia, relied in part upon this case to arrive at the following conclusion about the "foreign" corporate status of the federal government: "The United States government is a foreign corporation with respect to a state." [citing In re Merriam's Estate, 36 N.E. 505, 141 N.Y. 479, affirmed U.S. v. Perkins, 16 S. Ct. 1073, 163 U.S. 625, 41 L. Ed 287] [19 C.J.S. 883] Before you get the idea that this meaning of "foreign" is now totally antiquated, consider the current edition of Black's Law Dictionary, Sixth Edition, which defines "foreign state" very clearly, as follows: "The several United States*** are considered `foreign' to each other except as regards their relations as common members of the Union....The term `foreign nations', as used in a statement of the rule that the laws of foreign nations should be proved in a certain manner, should be construed to mean all nations and states other than that in which the action is brought;and hence one state of the Union is foreign to another, in the sense of that rule." And a recent federal statute proves that Congress still refers to the 50 States as "countries". When a State court in Alaska needed a federal judge to handle a case overload, Congress amended Title 28 to make that possible. In its reference to the 50 States, the statute is titled the "Assignment of Judges to courts of the freely associated compact states". Then, Congress refers to these freely associated compact states as "countries": (b) The Congress consents to the acceptance and retention by any judge so authorized of reimbursement from the countries referred to in subsection (a) [28 U.S.C. 297, 11/19/88]" End quote. Each one of the sovereign states of the Union is, in fact, its own nation having its own government, but being operated as commercial states-of-states under color of law by both the US, Inc. or the USA, Inc. offering to pose as the lawful government of the people, for the people, and by the people of these United States. You are being directed to decamp from any such pretension. The role and duties of both British Territorial and Municipal personnel are plainly stated. This is your Notice of these facts.
30. It was never the intent of the Founders of this Country that any Congress operating in any capacity whatsoever would ever be granted any right of despotism over the People via any means, mechanism, or pretense.
We are not here to be enslaved, lied to, misrepresented, have fraud committed against us, have our "Person", property, land, gold, money or labor "pledged" to the any foreign entities, corporations, Queens or Popes. Our Forefathers died to extract our Nation from the Tyranny that is to this day being secretively insinuated upon us by our own Employees. The Preamble of the actual Constitution, which is a trust indenture, forever obligates the government of the United States however that government is defined. As we have declared and published and recorded our proper political status and repudiated any claim foisted upon us that we are now or ever were Federal Citizens of either stripe, and as we have adopted our birthright status as American state nationals and as American State Citizens, we really are the "People" to whom you owe obedience, all right, all title, and all interest.
31. As all the foregoing demonstrates, all persons operating Territorial and Municipal Corporations and pretending to be members of legitimately constituted Congresses -- Federal or otherwise -- are each and collectively in Breach of Trust and in Commercial and Administrative Default with respect to the Public Offices and are operating as the administrators of an international crime syndicate with respect to the people and states of the Union you are hired to protect and which you have freely claimed to "represent". You will all be held accountable personally, and commercially, and for your actions and for your inactions in remedy of these present circumstances.
This is your Notice of these facts.
32. The seedbed of these crimes against Americans has been the Commonwealth of Puerto Rico and currently the Mariana Islands, which has been used as a staging ground for these heinous activities by the British Crown, the Vatican and the IMF and its operatives, and the United Nations Corporation (UN Corp) -- not to be confused with the United Nations Organization (UNO) -- the former which has sought by various means of similar fraud and force to impose its administration upon us and all other sovereign nations.
This is your Notice of these facts.
33. We have informed the Secretary General of the United Nations and the United States Secretary of State and the Joint Chiefs of Staff and hereby give Notice to the United States Congress that these acts of virulent crime against the American people and the states of the Union and all claims and legal presumptions based upon them must come to an immediate and permanent stop.
Full disclosure and remedy must be provided to all natural-born American State Nationals and all their Persons must receive full cure and maintenance without further obfuscation, avoidance, or delay. The operations of the Trustees of the insolvent UNITED STATES, INC. and the administrators of THE UNITED STATES OF AMERICA, INC. must be brought under control and forced to comply with both national and international law. Both slavery and involuntary servitude are crimes and it is certainly not now and never has been any part or policy of the actual States or their Federation, The United States of America, to protect, tolerate, or promote any such crimes against anyone. This is your Notice of these facts.
34. The venal practices authorized by prior Congresses against Municipal and Territorial citizens must be overturned and so also the practice of seizing upon American babies and claiming that they are either kind of Federal citizen must stop. The whole pretense of any kind of war on our shores must stop. All of it needs to end and it needs to end now. We are directing you to put an end to these and any similar criminal practices -- voluntarily and with prejudice.
This is your Notice of these facts.
35. Operatives of the British Crown and UN Corporation staged initially in Puerto Rico and now operating out of Florida are implementing a propaganda campaign against the peaceful, noncombatant people of the states of the Union and mischaracterizing them as "sovereign citizens".
The term "sovereign citizen" is an oxymoron demonstrating the complete ignorance of those applying such a label.It is not possible to be or to act as a "sovereign" and at the same time to be or to act as a "citizen". The terms are mutually exclusive. The apparent motive for this PR campaign is to excuse the taking of violent action against the American people and against their states of the Union and to provoke an armed insurrection which would then give these same corporate crime syndicates a plausible excuse for killing their Priority Creditors. This is precisely what happened in Nazi Germany and it is threatening to happen here and now. Members of prior Municipal Congresses have spent billions of dollars promoting a new civil war on our shores, the intent and purpose of which is merely to kill their corporation's Priority Creditors -- the innocent and long-suffering American People that these vermin have betrayed and parasitized. Any attempt on the part of the Trustees of the bankrupt and insolvent UNITED STATES or on the part of the operators of THE UNITED STATES OF AMERICA to provoke such a contest or make such false claims against their creditors will be instantly and internationally recognized for the specious and self-interested crime that it is. This is your Notice of these facts.
36. As the "United States Congress" is uniquely and specifically responsible for the administration and indeed, the misadministration, of the "Territories" and the "District of Columbia", it is incumbent upon each one of you to put an end to the international crimes being perpetuated by and within the Commonwealth of Puerto Rico against the people of the United States and to put an end to the efforts of the British Crown and the UN Corporation to further parasitize and mischaracterize and misrepresent us.Failure to do so will have permanent and extremely unpleasant results for all parties engaged in this international crime spree.
This is your Notice of these facts.
37. "The free, sovereign and independent people of the United States" -- quote the Definitive Treaty of Peace, 1783, are still alive and well and competent to act in their own behalf and in behalf of their sovereign nation-states. We are now choosing to do so.
It is not within the province of our Employees and others who have abused our Trust and our Good Faith to question our hiatus. The sovereign is still the sovereign. It's our choice, not yours, if we took a 160-year vacation. We're back now. We have kept our part of the constitutional bargain and paid for the services we agreed to receive and a great many "services" that we did not agree to receive and for which we do not owe. We have loyally stood by the British and French Governments through two World Wars, and this present miasma is the thanks we have received for our support. The mechanism and implementation of these commercial frauds and personage practices against the unsuspecting people and organic states of the Union was provided by the British Government and by undeclared foreign agents, especially by members of the American Bar Association acting in violation of the Bar Association Treaties allowing them to be here at all. The presumptions being exercised against us by the so-called "governments" of these corporations dba UNITED STATES and THE UNITED STATES OF AMERICA have become intolerable and we find the constitutional contract has been Dishonored by those entrusted to act as our fiduciary Deputies, Trustees, and Administrators. An immediate cessation of all hostile actions and presumptions against the people and the states of the Union and an immediate declaration of peace formally ending the Civil War and all other "wars" is called for. Any failure to provide this and all other appropriate remedies will result in the liquidation of the offending corporations via all lawful means. The People, meaning the State Citizens, created the "United States" and the "United States of America" by our sovereign Will and as the creators we are uniquely endowed to take against the Will and to amend the Will and to destroy the Will if we so desire. By the fraud, misadministration, duplicity, dishonor, and dishonesty of your predecessors and by some of you, we have not been Honorably served; any continuance of these false claims and practices against American State Nationals and the states of the Union will not be tolerated and will be subject to international prosecution, as virulent crimes amounting to identity theft, credit theft, press-ganging, and inland piracy against these United States and the people of The United States. As American State Nationals -- your government has declared "us -- We the People" -- as foreign entities, ("8 FAM 505.2 Passport Endorsements" (PDF). U.S. Department of State. Retrieved July 18, 2018. 8 FAM 505.2-2 List of Current endorsements -- The U.S. passport issued to non-citizen nationals contains the endorsement code 9 which states:" THE BEARER IS A UNITED STATES NATIONAL AND NOT A UNITED STATES CITIZEN" on the annotations page, Also "U.S. Department of State Foreign Affairs Manual Volume 7 -- Consular Affairs 1120 ACQUISITION OF U.S. NATIONALITY IN U.S. TERRITORIES AND POSSESSIONS" (PDF). U.S. Department of State. Archived from the original on December 22, 2015. Retrieved December 13, 2015. 7 FAM 1121-1 Definition of Terms -- The 14 [th] amendment applies to incorporated territories, so people born in incorporated territories of the U.S. (currently, only the Palmyra Atoll) are automatically U.S. citizens at birth. This is your Notice of these facts.
38. All prosecutions against birthright Americans under the false pretense that they have agreed via any undisclosed or implied contract to act as "citizens of the United States", or agreed to cede their estates, assets, names or any other property naturally belonging to them, to the UNITED STATES or THE UNITED STATES OF AMERICA are acts of international fraud and inland piracy and are subject to the death penalty for anyone caught intentionally and knowingly participating in or enforcing such crimes under color of law.
The execution of foreign pirates caught in the act may be summarily carried out under Citizens Arrest or by any lawfully elected Sheriff or any duly appointed Federal Marshal acting under the Public and Organic Law of this nation. This is your Notice of these facts.
39. All birthright American State Nationals presently accused of any white collar, statutory, or victimless crime being held under false pretenses as "citizens of the United States" must be given full disclosure and released without further delay.
This is your Notice of these facts.
40. All property and rights and material interests naturally and lawfully belonging to birthright American State Nationals must be promptly returned to them and returned to the land recording offices of these United States and to the administration of the actual organic states and people, together with all escrow accounts, interest, tithes, and fees owed to them.
We suggest that the administration of the INTERNAL REVENUE SERVICE be properly informed and pressed into service to discharge all outstanding debts owed by the fraudulently established individual UNITED STATES franchises operated under the given NAMES of American State Nationals and obliged to deliver all copyrights, trademarks, titles, deeds, credit and other assets owed to and naturally belonging to the people of these United States without further obfuscation or delay. This is your Notice of these facts.
41. In the interests of national and international peace and decency you are being "requested and required" to do the job that the trusting American people elected you to do in good faith as Trustees and fiduciary Deputies. Failure to do so will be your individual and personal admission of willful treason against these United States and against the people of these United States.
No further excuses or word games are acceptable. The officers of the British Crown among the Delegates either act with Honor or fulfill their obligations owed to these United States and to the people thereof, or they shall be recognized as pirates subject to the penalties of both our Public Law and the international Law of Admiralty. This is your Notice of these facts.
42. We wish to draw your attention to the ravages and rampages taking place in the so-called western compact States and the atrocities being willfully committed against American State Nationals and their private property interests in those states by agencies of the UNITED STATES. An innocent rancher named Robert LaVoyFinicum has been waylaid and murdered by men receiving their paychecks on our dole as agents of a corporation merely doing business as the "GOVERNMENT OF THE UNITED STATES" and its subsidiaries including the "BLM" and the "FBI". These federal agents have acted as criminals and under false presumptions on our soil. We call for their immediate arrest and re-education.
Any continuance of this violent racketeering is completely unacceptable and will not be tolerated. However the members of Territorial and Municipal Congresses have seen fit to organize their administration of the "territories and District of Columbia", its agencies clearly have no right whatsoever to attack, commandeer, address, or otherwise infringe upon the people of this country and no basis for attempting to redefine our compact States as Territories. Similarly, American State Nationals including Ammon and Cliven Bundy and other western state ranchers have been mischaracterized as "citizens of the United States" while in fact being people of these United States. We are not amused by the convenient and apparent acts of personage and barratry -- crimes under both national and international law -- which are being promoted by the Trustees of the UNITED STATES and the misnamed DEPARTMENT OF JUSTICE (INC) in their attempts to collect on odious debts owed in fact by their own corporation(s).
43. What is being attempted by certain members of the Territorial and Municipal Congresses is clearly a Reverse Trust Fraud Scheme in which the Trustees of our nation are attempting to act as the Beneficiaries and are mischaracterizing the actual Beneficiaries of the United States Trust as the Trustees of a foreign trust we never consensually agreed to participate in and to which we have no natural affiliation at all -- the Public Charitable Trust set up to provide welfare to displaced Negro plantation slaves in the wake of the Civil War.
We suggest that the Municipal and Territorial Congress Members release the western state ranchers and honor their obligations and redirect their erring employees and inform the creditors of the UNITED STATES of the actual status of these affairs without any further argument or delay. It may result in embarrassment, inconvenience, and considerable international negotiation to resolve, but all the governments of the world are in one way or another in similar condition and the International Year of Jubilee provides an excellent opportunity for these festering wounds and causes of criminality to be recognized and healed without further bloodshed, violence, or crime. This is your Notice of these facts.
44. The Municipal Congress which is responsible for the operations of the "government of the United States" -- that is, the US, Inc. acting as the government of the "territories and District of Columbia" -- and the various Presidents have committed a great many sins against the people of our nation and their organic states of the Union, including but not limited to all the items addressed in this Notice. Beginning in 1933 the members of Congress have conspired with the Office of the President and the Governors of Federal State franchises of the UNITED STATES OF AMERICA to embezzle from and defraud the American people. This was done primarily by legislative actions taken under color of law, including the Emergency Banking Acts, the Trading With The Enemy Act, and much more.
As part of the historical fraud upon the people, the US, Inc. and the USA, Inc. colluded to set up a fiat currency to be exchanged on a "dollar for dollar" basis -- a worthless Promissory Note issued by a cartel of international banks doing business as the "Federal Reserve" while in fact having no association with our lawful government -- in exchange for an American Silver Dollar. This amounted to the exchange of a piece of paper backed by the good faith of criminals for an ounce of fine silver. As you all have cause to know, the Federal Reserve bankrupted the old Federal Reserve System trademark and skipped town owing these United States and the people of these United States trillions of dollars' worth of gold and silver. We don't find that amusing, and we hold you accountable. The Federal Reserve's most recent iteration now proposes to use our labor and our assets to back more "Notes" -- and repeat the same scam, only owing to the fact that they have already embezzled our precious metals, they now wish to up the ante and more overtly control and enslave us. This is your Notice that we are not now and never were chattels, slaves, livestock, nor corporate franchises of the UNITED STATES nor of THE UNITED STATES OF AMERICA nor any other fictitious entity you care to name and we are not subject to your statutory rule except by fraud, personage, barratry and criminal mercenary force. Put another way -- the United States belongs to us. We do not belong to it. We are the Priority Creditors, first, last, and always. Any further attack, embezzlement, misrepresentation, collusion of banks, false claims, or legal chicanery undertaken against us or our interests will be recognized as an Act of War against innocent Third-Party non-combatants and you will be held individually and personally and commercially 100% liable. If this is not apparent to you, you should immediately step down from any office or pretension of office related to us or our lawful government in any way. This is your Notice of these facts.
45. In full view of the national identity and credit theft which has been engineered jointly by the UNITED STATES and USA against the people of these United States and the states of the Union, the present members of Congress must either abdicate and make way for new and more competent deputies elected directly and by paper ballot by the people of these United States or do the right thing and clean up this mess once and for all. Immediate confiscation of the assets of these banks and the assets of shareholders and subsidiaries of these banks is appropriate and necessary for our national security -- and as you should now be aware, if our national security goes, so does that of the "territories and District of Columbia". Proper administration and discipline of the DEPARTMENT OF JUSTICE, the HOUSE OVERSIGHT SUBCOMMITTEE, and the GOVERNMENT OF THE UNITED STATES would be another start in the right direction. The BLM, FBI, and other "agencies" are here to serve the public, and if not, they are here to be dissolved. Immediate re-issuance of American Silver Dollars as both our international and your domestic currency is required as a first step toward honest trade. Disengagement from all Middle Eastern conflicts is demanded, and you are advised that no contract to serve in the "US military" is binding as a result of the same fraud and personage scheme herein otherwise described. Complete immediate cessation of spraying aluminum oxide and other poisonous industrial wastes on our land and on us is demanded without apology. Complete immediate cessation of the addition of fluoride, another poisonous industrial waste of the aluminum industry to our drinking water anywhere within the boundaries of these United States, is also demanded without apology. The closure of most if not all foreign military bases which have been created under the auspices of the US, Inc. and the return of the land and buildings to the host countries needs to be negotiated posthaste. Our borders need to be sealed and protected and our assets secured against foreign invaders and if they are not promptly defended and honored by you, as members of "Congress", you will stand revealed before the entire world as officers of a corporate crime syndicate operated by the Municipality of Rome, subject to immediate liquidation with extreme prejudice.

International criminal prosecution of the Federal Reserve and the IMF and all the colluding banking institutions including the World Bank and IBRD which received American gold and silver assets as their payoff for the 1933 fraud is necessary. As already noted, fraud has no statute of limitation and is a crime across all jurisdictions and venues of law worldwide.

This Notice given by the Assembled Members of the HAWAII State Assembly
Notice given to you is notice to your agents and agencies, and notice given to your agents and agencies is notice to you.
Most sincerely and by my hand and under my seal,

by:_________________________________________
All Rights Reserved, Tracy Stafford (C)
Tracy Stafford (C)HAWAII State Assembly Coordinator
HAWAII State Assembly
c/o475 Kinoole St. PMB 241
Hilo, Hawaii 96720

Precipice of Evolution and Lyran History Lisa Renee 2020 May 2020

Dear Ascending Family,

We all have been here before, standing at a precipice of major evolutionary change where the same choices were presented to us,
Love or Fear.

Much of the current crisis and the themes we are facing now are steeped in our hidden Galactic history.

We must ask ourselves, how do we actually choose a different future, an [a]scending timeline that benefits all human beings?
If we can do our part to stay out of fear and continually choose love and peace, we can create a link through time in which our present timeline can phase lock into the future timeline of the Christos realignment, where spiritual freedom and human freedom has already manifested.

As we restore energetic balance to the planetary architecture and energy grid networks, to be governed by Universal Laws, we establish the new laws to be made manifest through our physical body.

All change begins within the self.

As each of us holds value for all life, we are empowered to be a positive force of spiritual transcendence that restores energetic balance, which increases our discernment in choosing to demonstrate life affirming actions for ourselves and humanity.

Humanity has met the Precipice of Evolution in a timeline of personal choice which pushes us even harder to look deep inside of ourselves for greater answers.

We have to pay attention to who is lying to us and to know the reasons why.

This is the time to openly consider what the consequences will be if we allow those that are malevolently lying to the masses, to be given the power to guide us to the next destination.

Thus, no matter what our belief system, we must go beyond, in order to seek the truth and decide what kind of value systems have meaning for us in how we want to live and co-exist with each other.

Together, we have immense spiritual support to find innovative and creative ways to reshape our global societal system to support pro-human values which increase our energetic health and ensure the wellbeing of our future progeny.

Do we want to do the right thing for preserving human freedoms for the future, and if so what is our personal piece in this global awakening puzzle?
Can we stand up for our inherent human rights and for the rights of the human collective to have access to truthful information, demanding full disclosure, doing the right thing in the face of widespread tyrannical control?
More people are exploring who and what they have been in consent with in the fear-based narratives and as cracks in the veneer are starting to show, many are making radical changes in their perceptions of the reality.

This phase of the mass global psyop has revealed many examples of those controlling forces enmeshed in the shadow government facades and unelected officials working for the deep state.

Those perpetrating their own agenda are gleefully exploiting power grabs from those less advantaged and being positioned to grossly profit from severe abuses of power.

Many people are still reeling in shock from how fast our entire world has changed in a matter of weeks, at the hands of these psychopathic Controlling forces that are desperate to seize control over the global population, especially within the western power centers, at any cost.

We are at a fork in the road of shifting timelines, the Precipice of Evolution requires that humanity think for themselves to determine the actual motivations and beliefs behind what is actually happening to purposely terrorize and enslave humanity in the current world events.

Then begin to rise up with the courage to make the correct decisions needed to co-create a future world that supports human beings with the resources needed in order to evolve forward as a race of free people, physically, mentally, emotionally and spiritually.

We must remember we have choice and consent in where we put our resources, our time, energy and attention.

We do not have to be slaves to the technocracy and the artificial intelligence drones, as has been meticulously planned out by the NAA.

We may have believed that we lived in a relatively free democratic society but in the last weeks of peering into the Precipice of Evolution, it has been made clear to many people that we do not, as a very small few are attempting to take tyrannical control over every aspect of our personal lives.

The core spiritual essence in the heart of humanity is being intentionally attacked and threatened through the unyielding propaganda of fear, to erode any sense of connection, the feelings of compassion and empathy for our fellow humans.

That which makes us truly human is our heart-based empathy for one another, the sense of belonging as we connect with the human beings that are around us.

Humanity is wired for connection and the pleasure and bond we can feel when we interact with each other is something we must cultivate and protect.

As the medical tyranny increases, for those that were already sick and approaching their time to pass over while in nursing homes and hospitals, many have been left to die completely isolated and alone.

There are humans that are being subjected to draconian measures of extreme cruelty, separated from family and friends, without a loving and caring human to hold their hand as they passed into the next realm.

This is a good example of the intentional outer programing of irrational fear used to incite a lack of empathy in humanity, this is inhumane and cruel behavior that is being conditioned as perfectly normal in the death culture.

As we walk this razor thin line in the Precipice of Evolution, we must decide if we are willing to accept this next stage of imposed dehumanization, we must decide what is the governing principle of human society, love or fear.

Stripping Humanity of Personal Freedom The Controllers are attempting to psychologically beat us into submission with this plandemic in order to get us to passively accept their anti-human vision of the A [rtificial]I [ntelligence] technocracy policing our every move, with identification tattoos, nanotech biosensors, neural links and automated robots that replace natural human connections and intimacy.

This transhumanism agenda to unleash the AI demon into the global grids is designed to break apart any last vestiges of human authenticity, curtailing the ability to freely express human kindness and interfering with heart-based interactions between real and organic people.

Instead the vision being painted for our dystopian future is that we fearfully hide behind our enforced burka-esque uniform of masks, gloves and hazmat suits, spraying disinfectants with every next cycle of mysterious plandemic outbreak.

Suspending our lives for the deceptive promise that we will develop herd immunity with each newly designed GMO mandated vaccine and inserted nanotech chips.

This is not about human health it is about holding people hostage while they intend to destroy; human health, human economic autonomy and personal sanity.

We have to see the motivations leading to the desired end results of this dark anti-human agenda very clearly, before we are able to come together as a unified group that is fully equipped to stop it.

Our true identity and history are under attack through how we express ourselves in the world with loving kindness, compassion and empathy, and personal autonomy which is now being intentionally weaponized against us.

How the N [egative]A [lien]A [genda] despise the divine birth right of the heart-based expression of unconditional love, empathy and intimate connections that exist between authentic spiritual human beings! The western value system that was intended to uphold the constitutional liberties and human rights for all peoples is taking the last stand through those brave individuals who love personal freedom and recognize the many dangers behind the current draconian ordinances.

The carefully planned policies to limit human freedom are being synchronized and put into place now in all of the westernized governments, which historically happens just before a major coup attempt.

In this case it is being orchestrated to generate consent into the fall of tyranny, with the shadow government rising to enforce the One World Order.

We are teetering on that precipice.

The first step that must happen is that we must awaken from our slumber, and stop believing the deceptions of the invisible puppet masters and their mouth piece representatives, in order to see exactly who is who through their lies and enforcement of totalitarian objectives, to know why this lockdown is really happening.

Disclosure can only happen if more people are willing to use critical thinking and common sense while doing some due diligence in researching the actual facts, and are willing to face some dark and unpleasant truths in the process of that discovery down the rabbit hole.

Thus, we should do what we can to pray for and support the brave heroes and champions of humanity that are rising now to courageously speak and give their personal testimony to the public about the dark cabal's deep webs of corruption, sharing truthful information about their research into the many crimes made against humanity.

We must be willing to look at the web of darkness in the environment in order to be able to clearly see these orchestrated attacks that are crippling personal freedoms, and by identifying the psychological warfare tactic being used to subjugate minds while they are in action.

This phase is not about the virus or public health, it is about the aggressive psychological terrorism the Controllers are purposely inflicting upon the population.

To overcome this phase of darkness, we have to see how the dark agenda of the Controllers betrayed humanity and deceived us into believing their false narratives, so we will not make the same mistakes again.

We have to see where we have misplaced our trust by allowing the continuation of rampant abuses of power that are designed to further enslave humanity.

Therefore, we have to be willing to face the abusers and their lies in order to see the crimes they have made against humanity, and begin to honestly forgive ourselves for allowing these spiritually sick and depraved people to gain such power to tyrannically rule over our lives.

We will experience emotional pain from fully realizing this great betrayal.

The Power Elite groups believe they are above the common Rule of the Law, and that they cannot be judged for their crimes against humanity because they are noble or royal bloodlines and have the [anti-]divine right to rule.

The people of earth will have to rise to stand together to take the accounting and then decide the consequences which lead to the path of tyranny or freedom.

Tyranny or Freedom, Choosing Love or Fear

Thus, for those of us taking part in this global awakening each of us must re-educate ourselves to better understand our true spiritual origins and hidden history, to more accurately assess the collective human race issues that we currently face in the challenges of the present environment.

We all have been here before, standing at this precipice of major evolutionary change during the time of the Fall of the First World.

The same choices were presented to us,

Love or Fear.

We must pay attention to the signs and patterns in our world and learn to evolve and change from the destructive experiences we know happened from the past histories.

Much of the current crisis and themes we are facing now are steeped in our hidden Galactic history, the historical timeline trigger events that have been stolen from our memories and are replaying themselves in multiple dimensions of time, again and again.

They keep replaying these same destructive patterns from the past histories in developing human consciousness, stunting our growth forward until we understand how to evolve past these previous experiences and emotional themes, in which we must choose love over fear.

When we study the past patterns and learn from our mistakes, we can actually choose a different future for ourselves, an [a]scending timeline that benefits all human beings.

We must remember how to believe in ourselves again and have faith in our innate divinity in order to break free from the fear-based mind control used by outer dark forces.

When we are inner connected we see through their tactics designed for the purpose of subjugation, to passively accept this global tyranny of fear being enforced by the Controlling humans and nonhumans.

These Controlling groups are the tiny minority on the earth and yet they have successfully conditioned us into fear, through sophisticated social engineering and technological mind control for many millennia.

To shape us to blindly accept what we are being told without questioning, whereby the human race passively accepts the fear based narrative and imposed limitations for enacting various means of consciousness enslavement.

Lyran Wars and Humanity's Genetic Origins

It may be hard to fathom that in this moment in the metaphysical realms we are re-living the seed of the first wars of the Anti-Christ that began in Lyra.

This takes us into our true Galactic history where this war further spread into the Orion constellation, when divine humans were seeded upon our first home world, 5D Tara.

There were those that were so terrorized by the pure eternal light of the forces of Love we carried in our crystal heart, that in fear they tried to eliminate us from ever incarnating again into this Universe.

We are again at that same juncture in time where we have to make a decision moving forward into the next cycle of evolution, to learn from and move beyond our past history.

We must call upon our true humanity, the power of our eternal sacred crystal hearts, and put all of our best efforts upon the altar of serving humanity, God and spirit.

We stand at the precipice of great transformation and positive change in the possibility of making choices that integrate great forces of spiritual healing, health and harmony into our world, in order to end the great Galactic War cycles that began in Lyra, from continually repeating the same destructive events of human genocidal agendas and planetary cataclysms, once and for all.

During these critical events happening on the earth now that have opened access into previous timelines, we are going back in time to observe humanity's original seeding and genetic [a]scendancy that is sourced directly from the Cradle of Lyra and the Lyrans.

Through trans-time connection, if we can do our part to stay out of fear and continually choose love and peace, we can create a link through time in which our present timeline can phase lock into the future timeline of the Christos realignment where spiritual freedom and human freedom have already manifested.

These destructive events of human genocidal campaigns and holocaust which have haunted our race for millions of years in the Galactic history will lose their power over our future destiny and will cease to manifest in this present time.

The Lyran Wars are the very first seed of anti-Christ conflict recorded in the Universal Time Matrix, in which the black hole entities intended to conquer the entire Milky Way system.

This resulted in the first Galactic war intended as a rebellion over the Lyrans creation of the 12D Christos template human seedings that first began on Planet Tara.

This is the original timeline in the Solar Logos Avatar Matrix where the first electronic wars and time rips were used as a genocidal campaign for committing the first Christos human holocaust when the neighboring black hole entities attacked the Royal Houses and destroyed the Lyran Gates in order to sever the Milky Way matrix from its Mother Universe, Andromeda.

The aftermath of the destruction caused by the Lyran Wars resulted in the Milky Way time matrix digressing into a Fallen Universe, in which these original Lyran coded fragments were used to form the Phantom Matrix and the Base 10 Artificial Tree of Life, that essentially became the new home for the invading forces of the N [egative]A [lien]A [genda].

After the destruction of the Lyran 12th Stargate and Lyra-Aramatena, the Emerald Order Lyran-Elohim-Feline races were appointed to serve as the primary Universal security team to repair the timeline architecture, but also to carry out the reclamation of the Christos mission and assist the many other fallen races in order to be able to continue a path of evolution to [A]scension.

These fallen races have been partially or fully assimilated into AI programs, black hole technology that was historically used both as a technological weapon to enslave other living matrices, and to pull them into phantom matrices where those captured would be consumed and eaten.

The point of AI infection of this black hole technology ripping holes into our matrix and infecting our system began during the Lyran Wars, which was also intended to stop the seeding of Founder and Christos races.

The first lineages of the main original Lyran-Elohim-Feline humanoid races were also called the Anuhazi of the Emerald Order.

The Anuhazi embodied as the liquid light biological forms of the original Christos races in this Universe existing in the Solar Logos fields of Lyra-Aramatena and are the Founder emanations that embodied the architecture of the Cosmic Sovereign Law of One, which includes the ancient builder templates of God creator code.

The Lyran-Elohim-Felines were supervising the Sirians to host the seeding of 12 Strand DNA genetics on the 5D planet Tara for Christos race embodiment.

After the Fall of Tara, the Anuhazi down stepped themselves into the lower dimensions through the Azurites and Oraphim 24-48 DNA strand template to create the Interdimensional Free World Councils.

This was to protect and embody in the Universal Stargate locations to repair AI damage, and to reassemble and protect the Royal House of Lyra's original genetic library which was the source code design for Christos forms.

The Royal Houses of Lyra

The Trinity of the Emerald Order, Gold Order and Amethyst Order incarnations that were seeded in the fourth Harmonic Universe in the Lyran Matrix are known as the Royal Houses.

The Emerald Order of Elohim seeded the Anuhazi Feline Elohim races through the Lyran 12th Stargate, Aramatena.

They are also known as the direct founders of the Christos races, the Eieyani-Essene Grail lines that include the Oraphim.

The second light manifestation of the Gold Order are the Gold Ray orders of Seraphim, Cerez Avian bird people and Aeithan lines that are the Solar Rishi which incarnated in the fourth harmonic universe on Lyra-Vega through the 10th Universal Stargate.

The third light manifestation of the Amethyst Order are Violet Ray orders comprised of Cetacean, Avian Pegasus people, and aquatic Braharama seeded in the fourth harmonic universe on Lyra-Aveyon through Universal Stargate 11.

The Royal Houses collected advanced genetics from many metaterrestrial Founder races which were used to generate the original eternal light diamond sun body held in the Christos template.

During the Fall of Lyra these Royal House genetic records were placed in the Emerald Founder Records and hidden in and out of time.

Early on, these were recorded on holographic plates and taken to be stored in Sirius B, which became the hall of records repository for holding the historical timelines and genetic records of the root races seeded on Earth, Tara and Gaia.

Human being's DNA records and genetic [a]scendancy lineages hold the accurate historical timeline records for the entire Universal system.

This means that original human DNA template records hold the actual and true events in the history of all timelines that exist in the entire Universal Time Matrix.

When a Christos architect can retrieve original divine human 12 Strand DNA pieces that have fragmented from trauma or can read a human body at the DNA level, the architect can read the energy signatures of the timelines from within the DNA record, which reflect the true and organic history of the planet,

Solar system and Universal matrix.

Each individually incarnated human being holds a specific and special DNA record of the timelines from their soul extensions and monadic family, which should lead them directly back to the Royal Houses of Lyra.

The NAA have intentionally fractured human souls with S [atanic]R [itual]A [buse] methods with the intent to override and alter these histories, with holographic inserts and AI technology attached through inflicting trauma and lightbody damage and that process is what inserts an inorganic AI record.

This is a strategy used in alien hybridization and genetic modification, in which the human being has no awareness of their original genetic [a]scendancy and Lyran history.

However, Christos Starseed architects can learn to sense the difference between organic records and inorganic records, and this is also directly a part of the timeline wars as the NAA do not want us to see what really happened in the timelines.

Remember they have stolen our memories and mind wiped us on the earth to make us forget who we really are.

They want us to believe we have been abandoned on earth or are the product of Annunaki, Yahweh or other supposed False Alien Gods.

As more humans awaken to activate their inner Christos template, some will be able to perform this function.

This is also why those of us on this path can be harassed and attacked to prevent us from realizing this is our purpose and mission, to help recover original memories and help [a]scend or transit humanity.

Because the divine human genetic origins are sourced from the Royal Houses of Lyra, our original diamond sun genetic template and physical body is referred to as being "Royal", which means that in the angelic human DNA the record exists that we are connected to the Founders or Gods of this system via our genetics.

This has made humans the secret enemy of those hidden entities in the NAA who covet and desire our DNA and the use of our physical bodies.

Instead, the nonhuman imposters stole our identity when they invaded and then promptly made themselves the Gods and rulers of this system.

The Royal Houses were constructed upon three white holes in the core of three prematter planetoids in the Cradle of Lyra that reflected the Solar Logos Body of the 12D Lyran Sun from the combined unified threefold flames of the Cosmic Trinity.

These were liquid light prematter forms in a spherical domain, which in its entirety held the architecture for the Solar Logos and the living matrices for the Christ mind, Buddha mind and Avatar mind.

When aspects of the Cosmic Trinity passed through the white hole, the unified consciousness was broken down into the lower dimensional vibratory frequencies which make up each dimensional spectrum.

Each dimensional frequency band had originally experienced itself as fully unified with Source and whole, and this process created a different point of consciousness awareness located in another spectrum of frequency.

Within the dimensional spectrums of frequency were the building blocks of creation, the positive polarity, the negative polarity and the integration point back into neutral, which generates the zero point.

When a consciousness chooses to learn and grow by being aware of the existence of both polarities, they will organically evolve and grow towards integration, achieving inner energetic balance with the zero point.

This is the path of consciousness expansion and personal growth which ultimately leads to integrated spiritual ascension.

Because this is the primary design of the time matrix and our personal DNA template, the path of polarity integration supersedes artificial intelligence signals and inorganic machinery, and renders it ineffective against its living target.

It is the lower polarities that exist in the negative ego structure that are attuned to the mind control of AI signals, and when uncorrected, lead to the proliferation of reversal polarity currents.

Additionally, the goal of creating multiple stations of identity was to experience evolutionary themes throughout time and space from the perspective of many points of consciousness located throughout the dimensional spectrum, that would eventually return back to integrate all aspects into wholeness at the end of the time cycle.

The way back home is polarity integration which returns us back into zero point and wholeness, which happens much faster at the end of [A]scension Cycles.

The most powerful Universal Gates in our system which relate to controlling the operational functions in our time matrix are those located in the Cradle of Lyra; 12D Aramatena, 11D Aveyon, and 10D Vega, along with the 8D Orion Gates.

The Lyran gates were destroyed during the Lyran Wars, which destroyed the architecture for the Solar Logos Christ Body in this Universal system, and then the black hole entities went to Orion in order to secure the 8D Metagalactic core as a military base and AI command control center for themselves.

Paliadorian Covenant and Interdimensional Free World Councils

The Founder groups involved in this Christos blueprint seeding and ongoing DNA rehabilitation are called the Lyran-Sirian High Councils, which are down stepped emanations of the original Cosmic Trinity of the Milky Way system.

The Emerald Order lines are the Founders of the Interdimensional Free World Councils, as the result of the Paliadorian Covenant to ensure that all souls lost in the Phantom Matrix as the result of the Fall of Lyra, that led to the Fall of Tara, are eventually recovered and returned back to the God Source.

The Sirian High Council serves as the administrative body for the Interdimensional Free World Councils (IFWC) Task Force to maintain freedom based evolutionary agreements and agendas between all Star Nations.

These Krystal Star Guardian Groups are from the God Worlds and oppose deception, mind control and slavery of all life forms, and thus protect spiritual freedom.

Recently, the planet has received changes in appointing more Guardian Defenders and Krystic facilitators from the IFWC at every dimensional level of access.

They are responsible for the recovery platform, which services the rehabilitation and education towards Service to Others, and teaches basic [A]scension mechanics.

There is Cosmic Law being carried out in this system in several tribunal councils that answer to the IFWC, through the witnessing of the actual events in DNA records of those with the intention to be complicit with or commit genocide of humanity, that is actually being organized now upon multiple planes of reality.

The aftermath of the destruction caused by the Lyran Wars resulted in extreme damage to the timeline architecture during the phase that the consciousness families had already begun their descent into the lower densities, that were gradually blending with the AI signals and corrupting the blueprints.

After the destruction of the Lyran 12th Stargate and Lyra-Aramatena, the Emerald Order Lyran-Elohim-Feline races were appointed to serve as the primary Universal security team to help repair the timeline architecture and eradicate the AI infection through multiple evolutionary rounds.

They also carry out the reclamation of the Christos mission and assist the fallen races infected with AI in order to be able to choose to continue a path of evolution towards rehabilitation and [A]scension.

Emerald Order Breneau and Lyran Lineages

The first light manifestations of the Emerald Order and Blue Flame projected from the God Source field, the Threefold Founder Flame or Cosmic Trinity.

The Breneau are Founder Consciousness (13D-14D-15D) Solar Rishic levels that directly support the Guardian Founder Races in the lower Harmonic Universe, supporting G [od(dess)]S [overeign]F [ree] liberation and the continued spiritual evolution of humanity towards practicing the Law of One.

The Emerald Order seeded the Anuhazi Feline Elohim races and are also known as the founders of the Christos races, the Eieyani-Essene Grail lines that include the Oraphim.

They are advanced beings from the highest dimensional worlds that appear as tall, luminescent figures with elongated heads and large eyes, when they are physically manifest, they reveal the highest refined emerald colors of the Holy Father Arc or Cosmic Monad principle.

They will never interfere and must be communicated with either through previous lineage associations or their presence requested with full consent and personal intent of Service to Others as a Guardian.

The Guardian Groups include massive numbers with a great variety of different advanced species.

The Guardian Alliance is directed by the Elohim Emerald Order Breneau who support the Guardians incarnated on the earth that are connected to the lineages of the Christos Founder Races.

These are Starseeds and Indigos that have incarnated specifically to restore the Emerald Covenant, or reclamation of the Christos.

The Emerald Breneau Founders specifically incarnate into the Lyran-Sirian lines that originate from Sirius B, as the blue Azurites and Oraphim.

The Christos Founder Races mission includes supporting the pathway of disclosure that leads into planetary liberation and [A]scension, and providing the records for witness testimony on behalf of the earth and humanity to be freed from their AI alien oppressors and to gain access into the Interdimensional Free World Council.

It is important to be aware of the fact that for many years, the Emerald Order Guardians were being replicated in an extensive AI hologram network that was used to trick or subvert Indigos, Starseeds and Christos people from awakening and preventing them from actualizing their heroic probability or Christos mission.

Many reconnaissance and repair projects purposed to dismantle these inorganic structures with AI timelines, were found strewn in phantom pockets and hibernation zones.

Both AI holograms used to project Christos DNA creator code into false timelines and false holograms that used usurped Emerald Order DNA, appeared to be first stolen during the Thothian (TEE) hijack that led to the Essene massacre and breeding programs for alien hybridization on Nibiru.

These are the stolen records which were in the Emerald Tablets that held the codices for deconstructing all the information recorded in Emerald Sun DNA, specific to planetary staff and permanent seed atom schematics in all of the four planetary rounds making up the Universal Tribal shield.

This has been an ongoing journey to identify these extensive AI projections used as imposters of the Emerald Order that were communicating with earth humans via false channelings or image projections.

The Emerald Order recon mission reached a crescendo in obtaining access to quantum supercomputers used to upload Emerald Order DNA code that is then projected into computer servers and transmitted through AI signals, that which was used to create AI Emerald Order DNA structures throughout the matrix.

Guardian teams recovered a massive amount of AI hardware, in terms of the alien machinery used to power up these AI holograms, that were running artificial Emerald Guardian holograms and Emerald Order DNA code projections.

This was used to attempt overrides on all organic Emerald Order coding, perverting the architecture into the Thothian coded gestalts that are designed to control all of these AI distortions.

Thoth was uploaded into an AI brain, so this is not the actual original Luciferic being, but the AI version of himself uploaded and downloaded all over the fabric of the Universal Time Matrix.

During the Lyran Wars, the destruction created rips and tears in the fabric of space-time generating severe damage in the time matrix which further resulted in an unnatural black hole system, which appears to have made our fallen time matrix easily susceptible to this mass AI infection.

The unnatural black hole was exploited by the NAA to build their artificial realities into the phantom matrix, an AI system that siphons energy [loosh] from living things.

The Phantom matrix is set to run on reversed polarity currents fed through the Victim-Victimizer (V-V) polarity software, which then mutated itself into several dimensional layers of AI programming.

The infection began at the point of the Lyran Gate destruction and with the Solar Logos body fragmenting its consciousness into the lower particle dimensions, while this AI infection of the V-V was put in each dimensional layer as a trojan horse that would generate extreme polarity reversal and gender splitting in each of the down stepped spectrums of frequency.

Reversal polarity currents were designed to stop polarity integration and eliminate tri wave manifestation, which is required for these parasitic entity's survival.

They also use reversal polarity current to run their alien machinery, artificial timelines and advanced technologies for psychotronic warfare that are used against those they intend to capture.

This brings us to their foremost AI mind control weapon of choice, the mutation in consciousness that occurred from the original AI infection inserted during the Lyran Wars, which brought on the infamous Victim-Victimizer programming.

The V-V software was very effective in generating polarity reversal current and creating consciousness slaves that could be controlled for the purpose of harvesting loosh for the NAA.

Mutated Polarity Consciousness, Victim-Victimizer

The goal of the invading entities which brought on the Lyran Wars, was to destroy access between the Universal Gates, Lyran Gates and Andromeda, to prevent any metaterrestrial Founder races from gaining access into the Milky Way system, and preventing the future seedings and incarnations of the Christos Founder Races DNA.

But soon the Lyran Wars spread to the constellation of Orion and through the Metagalactic Core, where it became a war with those who wanted to dominate others in this system based upon the Victim-Victimizer fear-based mind-sets.

This can also be called archetypal enemy patterning.

Entities with the Service to Self ideology were attempting to enslave or eliminate those who followed the Law of One, with the ideology of Service to Others that held love-based mind sets.

This extreme polarity consciousness was amplified due to the AI levels of programming used to weaponize attacks against multiple other species.

The Bourgha from the black hole system inserted this virus with AI programming into our matrix creating a time rip with technology called Victim-Victimizer software.

These entities were introduced to the mainstream as the Borg, in the Star Trek franchise.

The Borg are cybernetic organisms linked into a hive mind called the Collective.

The Borg co-opt the technology and knowledge of other alien species into the Collective through the process of assimilation; forcibly transforming individual beings into drones by injecting nanoprobes into their bodies and surgically augmenting them with cybernetic components.

This AI infection corrupted the organic macrocosmic architectural structures that formed the Law of Polarity (Gemini) and the Law of Gender (Pisces), which were automatically generating reversal polarity current and as a result of reversal polarity, further generated gender reversals in the planetary body.

Think for a moment what the plandemic and virus is actually representing in our world today, that is directly mirroring this original event from the Lyran Wars and is replaying in this timeline.

It is showing itself as a manifested thing to amplify the fear of V-V in the current timeline of the physical realm.

How do we stop it?
We refuse to play the victim-victimizer games! The Victim-Victimizer programming appears to be sourced from the original polarity experiments that many races from other neighboring systems in the lower creation realms were setting up to incarnate into their time matrices, to better understand the challenges and pitfalls of existing in extreme polarity consciousness.

Over many millions of cycles, these entities found themselves losing control over their polarity experiments from committing ongoing power abuses and forgetting about their connection to the God Source.

They became dependent on artificial black hole technology and this generated time rips, unnatural black holes and AI viruses, which spread damage throughout many other neighboring systems, including our Milky Way Universe.

These black hole entities were using time rip technology to gain access into neighboring matrices to vandalize, assimilate and consume the energy of living things.

They reduced themselves to parasites that had to hunt down living energy systems from which to siphon energy, in order to ensure they would continue to exist in the same entity form and have power and control over other living things.

During the Lyran Wars, this victim software was also intended to amplify and reverse the creation code in the natural polarity system in order to create mind slaves, specifically targeting the Christos humans inhabiting the Milky Way system.

It is designed as an anti-Christ AI software used to infect the genetic template of the original Christos blueprint with gender splitting and metatronic reversal (death spiral) architecture.

The Victimizer program has become the primary mind control software that the multiple predator races use to inflict the Archontic Deception Behavior and its divide and conquer strategies between all humans, essentially it works well for creating mind control slaves.

The only way out of the Victimizer program is to study it in order to comprehend the consciousness damage it generates and refuse it by staying neutral, while choosing to integrate the polarities through unconditional love and zero point, not playing into the victim and blame game.

Essentially, this mutation is responsible for the reversal polarity AI spectrum that holds the human race seed memory which contains the timeline when we lost contact with our genetic equal, the loss of our species ability to achieve sacred marriage and [A]scension.

This is why the red wave spectrum of survival consciousness, where they run the AI victim consciousness, is so painful to human hearts and can destroy our personal will.

This unnatural extreme polarity mutation introduced by the black hole entities generated distortions in the male-female balance in our diamond sun genetic template, and was a contributing factor in gender reversals and extreme polarity competition that led to the conflicts that happened during the Fall of Tara, and many other tragic fallen histories.

Let's go back to examine the painful history which led to the Fall of our First World, and draw the parallels of the current spiritual crisis we are living through at this time, in order to see our task at hand and come into full completion of these destructive histories haunting our world from the past timelines.

Seeding the First Christos Humans on Planet Tara Many millions of years ago, several Founder metaterrestrial races from this Universal system and beyond into the Omniverses, came together at the Royal Houses of Lyra.

This meeting was for the purpose of contributing their most advanced genetic material in the creation of our First World, which is known as the planet Tara.

The Cosmic Trinity are representations of the first, second and third emanations of the God Source and thus, are the Universal Founders of this particular time matrix.

The Universal Founders are nondimensionalized Solar Body expressions from outside of the time matrix located in the pre-matter fields.

The Cosmic Trinity protects the promise of [A]scension for all living things travelling in the Universal Time Matrix, by ensuring they eventually are able to return to their source frequency and spiritual home at the end of evolution cycles.

Returning back home into the zero-point field after completing the time matrix evolution cycles are the areas of nondimensionalized realms, where the free Cosmic Christos Citizens travel and live in the highest creations that exist in the eternal God Worlds.

In the Fifth Harmonic Universe there is no dimensionalization into matter forms, therefore there is no planetary body or human form.

In the fifth density there is no time, and as the consciousness does not manifest into matter forms, this area is called pre-matter.

To oversee the creation of the First World, the Universal Founders created a race in which to seed their consciousness through onto Tara, and this race is the Lyrans.

The Lyrans utilized the genetic library of the metaterrestrial races to design the core manifestation template for the first seeding of the original human 12 strand DNA prototype, which was designed to be the Guardian lifeforms intended to protect the planet Tara.

The Lyrans further down stepped their consciousness into the next lower density in the third harmonic layers by creating another identity, and these race lines were designed to exist within the dimensional layers of the monadic spirit plane.

This race was created by the Lyran Founders to specifically oversee the projects of the Lyran-Sirian genetic seedings occurring on Tara, and these particular groups are known as the Elohim.

Further, the Sirian Council was organized by and then appointed by the Lyrans to be the main overseers of seeding life on the planet Tara in next lower dimension, the second harmonic universe.

The Lyrans and the Sirians brought the metaterrestrial genetic material together to create the first diamond sun template body in matter for the original Tarans, which is the original angelic human body that all earth humans are actually genetically descended from.

The Elohim acted in a supervisory role of protecting the Taran creation from the monadic spirit plane, while in the soul planes, the Sirian Council orchestrated the genetic seedings from the second harmonic timelines.

As the root races of planet earth were originally seeded into subraces that sourced from 12 Tribes, so it was the same for the first seeding on Tara.

Over many millions of years, two distinctly opposing seed cultures emerged as infected by the AI programing of the neighboring Bourgha, the victim-victimizer software, which was designed to amplify extreme forces of polarity that were particularly effective for harvesting loosh energy.

The Law of Polarity was governed by the Gemini constellation, which down stepped mental body creations that were being generated from the AI mutations forming to reverse polarity signatures.

Mutations started to form in which one group of Tarans started to be genetically slanted towards more aggression, domination over others and service to self.

This group formed into what eventually played out as the Atlantians, a patriarchal dominating culture that was very mentalized and scientific.

The other culture was much more passive, spiritual and willing to capitulate through service to others.

This group formed into what eventually played out as the Lemurians, a matriarchal culture that was very balanced with nature and was following the Law of One.

These cultural differences amplified into greater energy disturbances which came to be the polarity schism, which was generating Taran genetic digression into the patriarchal group that wanted to fully dominate the others.

Then, their scientists began dangerous experimentation with the planetary core power source, ignoring warnings from the others.

To help restore unity consciousness to the planet and help harmonize the growing extremes in the divergent cultures, the Sirian Council set up the Council of Mu.

The Mu council devoted themselves to the ancient wisdom practices which were in alignment to the Natural Laws, the Law of One.

They spoke of the necessary attunement to nature and natural laws, and the need for polarity integration back into the zero point.

During the last stages of the conflicts which ultimately led to planetary destruction, a rebellion of several smaller wars broke out in protest of the decisions made in governance by the Sirian Council, that had been responsible to administer through the Council of Mu.

At this time, the technological implications of the mind control being used by neighboring entities to convert humanity into slavery, and the impacts of the AI viral infection of victim-victimizer was not understood.

These are the histories of the Sirian Rebellions that generated rifts between the Sirian Annunaki and the Sirian-Elohim's who based their oversight and decisions to be aligned with the Law of One.

The Sirian Rebellions and the Annunaki lineages refused to acknowledge the authority of the Founders or the Law of One, and this led to the cataclysm and the sequence of events which eventually destroyed the planet Tara.

During the final stages of destruction, the planetary consciousness held within her exploded fragments were pulled into a black hole and came out the other side into an area which is effectively the lowest creation realms, the underworld layers of the Milky Way system.

The entirety of the planet Tara's fragments and all her species were pulled into the lowest density of the time matrix, and reformed themselves as they emerged into the instruction set which formed into the solar system pattern which includes what we know of today, as the planet Ea-Rth.

Earth and all of her consciousness is the composite total of the exploded fragments of our first home planet seeded with divine human beings with 12 Strand DNA, Planet Tara.

Without intervention from the Founder races, our metaterrestrial family and those Christos races that serve the Law of One, the consciousness fragments of the world soul of Tara, all of her root races and species would remain permanently fragmented and stuck in the lowest density, the underworld layers of the time matrix unable to evolve, [a]scend or eventually return home to the God Worlds.

Today, we are on the earth to continue this same archetypal journey for the sake of returning collective humanity back to their true spiritual home, reaching the same apex in the end of cycle timeline, where we are at the crossroads of evolution and making a choice for the direction of the future timeline.

The major exception is that for the current incarnation on earth, we have been given the blessings of the Christos Mission.

We are reaching an embodiment phase which correlates to the seventh cycle of the Reclamation of Christos Mission, in a plan for fulfilling the Paliadorian Covenant.

This has required many stations of identity traveling in multiple time cycles in order to finally embody the Christ Consciousness layers through the Seven Sacred Suns Cosmic principles of the Universal Creators.

The beginning and the end all return back to Lyra.

After the Fall of Tara, the Lyran-Sirian Council, Elohim, Pleiadeans, the Priests of Ur and other concerned citizens in the second harmonic universe contacted the Emerald Order for assistance, and a rescue mission was planned to retrieve the Souls of Tara.

This agreement is the reclamation of the Christos Mission that sources directly from the original Paliadorian Covenant that was set into motion millions of years ago.

The Paliadorians agreed to be the first line of supporting evolution and reclamation of the Inner Spirit for all humanity, awakening in the first waves of the [a]scension plan to help lead the Taran souls on earth back home.

Many of them are known as the Starseeds, these are a variety of spiritual families that are directly under the protectorate of the Emerald Order, and as a result have specific frequency based signatures that can be recognized by other entities. These signatures serve as a warning of defenses of deflection to be utilized in full extent of what applies to the service of upholding Cosmic Order.

Finding Integration and Balance

Finding the inner integration point means allowing all levels of experiential being as co-created from us, whether negative polarity or positive polarity, to ultimately witness the mirrored expressions of the whole and know that we have all the power to heal and be transformed, when we choose love over fear.

This means we must let go of our fear which keeps us in denial of seeing and knowing the truth.

If we allow conscious action to accelerate our integration process through holding neutral balance in the presence of extreme polarities, we will naturally allow integration to take place inside of our body, mind and spirit.

To stop the vicious cycle of feeding the hatred that exists in the archetypes of the victim or the victimizer, we must find the courage and bravery to restore energetic balance within ourselves.

Digging deep for the personal strength, asking help from God-Christ spirit every day to prevail no matter what the circumstances.

All change begins within the self.

As each of us holds value for all life, while developing our self-worth and self-love, we are empowered to be a positive force of spiritual transcendence that restores energetic balance.

Love is the force that restores balance and harmony to all things.

In the interpretation of restoring energetic balance through the Law of One, is an egalitarian philosophy for an evolving humanity who is consciously choosing to move towards humanitarian goals.

[A]scension study is an evolutionary model for valuing our planet and all of humanity.

The main focus is upon the inner spiritual study, reflection, and the personal commitment to expand one's consciousness and benevolence towards life, even while present in fields of hatred.

We must continually choose Love as the force we want to expand and grow in our body.

As we expand our consciousness, we shift our perspective to feel our interconnection with all of Life.

We shift our orientation to be of Service to Others, thus reflecting inner truth and energetic balance.

When we experience this all-encompassing spiritual-energetic connection, we inherently desire to practice human kindness and seek to collaborate with developing higher structures that place value on all human beings.

We seek a value system of World Humanism.

As we restore energetic balance and establish values of World Humanism, we begin the Apostolic Age of the Law of One.

This age starts with the restoration of the planetary architecture and energy grid networks, to be governed by those same Universal Laws.

As heaven meets earth, we establish the new laws to be made manifest through our physical body, which is the multidimensional aspect of the Universal Consciousness.

For One and for All! May we gather together in Perfect Peace and allow our Loving hearts to lead the way forward.

May peace be with your heart, mind and body during these chaotic times.

Please only take what is useful for your spiritual growth and discard all the rest.

Thank you for your courage and bravery to be a truth seeker.

I am God, Sovereign, Free!

Until next, stay in the luminosity of your Avatar Christos Sophia heart path.

Please be kind to yourself and each other.

GSF! With a Loving heart,

Lisa

NutrioDine (about FRN$50 / 1 Oz. Dropper Bottle)

Instructions / How to use (per http://NutriMedical.COM:

Take 1 drop per day topically or in juice or water. Use this for basic support for adults and children.

For those with chronic fatigue, detoxifying or support of low thyroid and mitochondrial function apply the following:

In 3 to 6 Oz. water or topically for the first day, then increasing 1 drop each day for 5 days.

Give yourself 2 days off then take again for 5 days. Follow for 3 weeks. Then take 10 - 15 drops per day.

Taking after 16:00 could raise energy levels. (may interfere with sleeping that night
-- celeste:crystalfaery)

Note: this product is not suitable for long term storage, as the iodine causes deterioration of the rubber portion of the bottle's dropper top.
This is a consideration in taking advantage of "Buy 6 get 1 free" sales.
-- celeste:crystalfaery

Magic Words
By Anna Von Reitz
01 Aug 2018 07:41 PM PDT

Faced with Foreclosure? Child Custody theft? Federal taxes when you aren't a federal employee, corporation, or dependent?

Fine. Here's what you do. You immediately request a "Status Hearing". You walk in and when your NAME is called, you stand up right where you are -- don't go through the gate and "cross the bar" at all -- and this is what you say:

"There has been a mistake. I am here today in my true and natural capacity as one of the living people of California and I wish for this entire case to be dismissed with extreme prejudice and eliminated from the court record.

(That gives the judge his Hold Harmless to act in your favor.)

I am the priority creditor and the employer in this courtroom and I am fully indemnified against loss or damage by Indemnity Bond AMRI 00001 RA 393 427 640 US on file at the U.S. Treasury.

I am exercising my reversionary trust right and my exemption from the jurisdiction of this court effective 1950-06-23. I wish to be paid treble damages by the prosecutor in compensation for my time, losses and inconvenience."

This is about as cut-and-dried as it gets. Chances are they will stare at you like a talking horse and may ask you to repeat what you just said. Repeat it. About that time, sphincters are closing.

If the Judge (Court Administrator) asks for additional instruction, say, "I wish for any and all charges to be offset by mutual offset credit exchange as guaranteed by the Congressional Intent of House Joint Resolution 192 and established as Public Law 73-10 and UCC 3-104 (c).

I wish for the Regulations to be followed to the letter by the claimant and the claimant's bank. You must obtain my signed acceptance of the billing on the face of the billing statement and the claimant's bank TTL Officer must return it directly to the Secretary of the Treasury for certified funds deposit in that amount in the claimant's account.

When the original signed Billing Statement is received by the Treasury as indicated by the date on the green Return Receipt card used by the bank TTL Officer to send in the claim, the clock starts running according to Federal Window Regulation J and Federal Reserve Regulation Z - Truth in Lending, 12 USC 226.1. On the sixteenth day after the green card is returned, the claimant's bank TTL Officer is enabled to credit the deposit to the claimant's account.

And that bit of bookkeeping settles the account. "I have been greatly inconvenienced and wish for just compensation from those responsible." In the case of the seizure of your children, this "Billing Statement" is going to be astronomical and no judge in his right mind is going to want to present it to you, but you must insist on seeing the Billing Statement related to the case or there is no case -- which is the logical "out" for the judge. Simply dismiss with prejudice and beat feet. Otherwise, the losses to The Company will result in him losing his job.

Since you are dealing with a bankruptcy on top of everything else, you will want to bring certified copies of your BC and your Deed of Re-Conveyance and your Certificate(s) of Assumed Name to Court with you. If you are in a child custody matter, you will want to bring certified copies of your Baby Deed, too.

If the judge wobbles, wave the Bailiff over and give the certified documents to him to deliver to the Judge for the Judge to review. These are very powerful Intellectual Property and Private Property issues. If they get caught pillaging Americans they can be fined $250,000 and spend ten years in jail. If they get caught mis-characterizing and kidnapping Americans in violation of the Geneva Conventions, they can face a firing squad.

The more people who exercise their exemptions, the quicker we will all get court reform.

Assuming that they decide to play ball, the Judge will return the Bill to you for your acceptance.

Write:
"ACCEPTED for full and complete settlement"
AMRI00001 RA 393 427 640 US (Hawai'i)
by: ________Angela Kahealani________, agent for: ________ANGELA KAHEALANI________,
_______________________ 2018-12-13 15:14:03+00:00
Signature date:

Give it back to the Bailiff.

The Prosecutor is required to bring his check book to Court and to be ready to write you a check. So look at him expectantly. If he doesn't have his checkbook, he is in critical melt-down condition. He suddenly owes you three times what he was claiming against you. The Judge is going to be extremely disgusted. The Company profits just took a dump. Let it all roll. If anyone says anything to you, you just bat your eyelashes and say, "I have exhausted my Administrative Remedies." and keep saying that until the scurrying and bobbing and dodging has ended. Then say, "Good day, gentlemen." -- and walk out without a backward glance and despite whatever they might say or call after you. You are the sovereign. They are the employees. Whatever difficulties they have, you have done your part.